LIBRARY  OF  PRINCETON 


FEB  I  8  2005 


THEOLOGICAL  SEMINARY 


c 


THE 


WORKS 


REV.     J  0  H  N  '  H  0  W  E,    M.  A 


MEMOIRS  OF  HIS  LIFE, 


BY    EDMUND    C  A  L  A  M  Y,    D.   D. 


COMPLETE  IN    ONE    VOLUME. 


LIBRARY  OF  PRINCETON 


THEOLOGICAL  SEMfMRY 


Nl'.W  YORK  :  

PlfBLlSHF.II    I5Y    JOHN    P.    IIAVKN, 

^■o.  us  NASSAU  STREET. 
MPrccxxxv. 


E.  Sanderson,  Printer.. ..183G. 


CONTENTS. 


The  Life  of  Mb.  John  Howe 

The  Litino   Temple;    or  a  designed   Improve- 
ment of  that  Notion,  Tha:  a  Good  Man  is  the  Tem- 
ple of  God. 
PiRT  I.  Concerning  God's  Existence,  and  his  Con- 
versableness  with  Man.     Against   Atheism,   or 
the  Epicurean  De.sm 

Chap.  I.  This  notion  common.  Authorities  need- 
less. Insignificant  with  the  alhei.stical,  who 
have  made  it  nxire  necessary  to  defend  religion, 
and  a  temple  in  general,  than  this,  or  that. 
Better  deferred  against  them  by  practice  and 
use,  ihar.  irgament,  whereof  they  are  incapable. 
Often  disputes  of  its  principles  not  neces.sarj'  to 
the  practice  of  religion.  Some  consideration  of 
those  supposed  in  the  general  notion  of  a  temple, 
pertioeut  (however)  lo  this  discourse 

Chap  II  I.  The  two  more  principal  grounds 
which  a  temple  supposes.  Fihst,  The  e.tistence 
of  Gjd.  Secondly,  His  conversahleness  with 
men  :  both  argued  from  common  consent.  Doubt- 
ful if  the  first  were  ever  wholly  denied  in  former 
days.  The  second  also  implied,  f^rsl,  In  the 
known  general  practice  of  some  or  other  religion. 
Evidenced,  Secondly,  In  that  some,  no  strangers 
lo  the  world,  have  thought  it  the  difference  of 
man.  II.  The  imiiiodesiy  and  rashness  of  the 
persons  from  whom  any  opposition  can  be  ex- 
pected. III.  These  two  grounds,  namely,  the 
existence  of  God,  and  his  conversahleness  with 
men,  proposed  lo  be  more  slricllv  considered 
apart.  And,  FIRST,  The  existence  of  God, 
where  the  nolinn  of  God  is  assigned.  The  parts 
whereof  are  proposed  to  be  evinced  severally  of 
some  existent  beins.  fSr$t,  Eternity.  Sectmdlu, 
Self-origination.  Tiirdly,  Independency.  Fmrtli. 
Iv,  Necessity  of  existence.  Pifthly,  Self-activity. 
(The  impossibility  that  this  world  should  be 
this  neces.sary  self-active  being.  The  incon- 
sistency of  necessary  alterable  matter,  more 
largely  deduced  in  a  marginal  digression.) 
Sixthly,  Life.  SerenMy,  Vast  and  mighty  power. 
A  corollary 

Cn»p  III.  Wisdom  a.sscrted  lo  belong  to  this 
Beins.  The  production  of  this  world  by  a 
mighty  agent  rtesiitute  of  wisdom  impossilile. 
On  consideration  of,  I.  What  would  be  adverse 
lo  this  production.  "2.  What  would  be  warning; 
.some  erTecls  to  which  a  designing  cause  will,  on 
oil  hands,  be  confessed  necessary,  having  mani- 
fest characters  of  skill  and  design  upon  them. 
Absurd  here  to  except  the  works  of  nature  ; 
wherein  at  least  equal  characters  of  wisdom  and 
di->i?n  are  lo  be  seen,  as  in  any  the  most  confess- 
ed pieces  of  art,  instanced  in  the  frame  and  ini>- 
lion  of  heavenly  bodies.  A  mean  unphilosophical 
temper,  to  be  more  taken  with  novelties,  than 
common  things  of  greater  importance.  Further 
insianre,  in  the  composition  of  the  bodies  of 
animals.  Two  conlrarv  causes  of  men's  not 
acknewledgin?  the  wisdom  of  their  Maker 
herein.  Progress  is  made  from  the  consideration 
of  the  parLs  and  frame,  lo  the  powers  and  func- 
tions, of  terrestrial  creatures.  Growth,  nutrition, 
propagation  of  kind.  Spontaneous  motion,  sen- 
sation. The  pretence  considered,  that  tbebodiea 


of  animals  are  machines.  1.  How  improbable  it 
is.  2.  How  little  to  the  purpose.  The  powers  of 
the  human  soul.  It  appears,  r.otirithslanding 
them,  it  had  a  cause  ;  by  them,  a  wise  and  iniell'- 
gent  cause.  It  is  not  matter.  That  not  capable 
of  rea-son.  They  not  here  reflected  on  who  think 
rea.sonable  souls  made  of  refined  matter,  by  the 
Creator.  Not  being  matter,  nor  arising  from 
thence,  it  must  have  a  cause  that  is  intelligent. 
Goodness  belonging  to  this  Being 14 

Chap.  IV.  Generally  all  supposable  perfection 
a.sserted  of  this  Being ;  where,  Pirst,  A  being 
absolutely  perfect  is  endeavoured  to  bi  evinced 
from  the  (already  proved)  necessary  bej  ig;wbich 
is  shown  to  import,  in  the  general,  the  utmost 
fulness  of  being.  Al.so  divers  things  in  particular 
that  tend  to  evince  thai  general.  As  that  it  is  at 
the  remotest  distance  from  no  being.  Most  pure- 
ly actual.  Most  abstracted  being.  The  produc- 
tive and  conserving  cause  ol  all  things  else.  TJn- 
diminishable.  Incapable  of  addition.  Secondly, 
Hence  is  more  expressly  deduced.  The  infinile- 
ness  of  this  being.  An  inquiry  whether  it  be 
possible  the  creature  can  be  aciually  infinite  1 
Difficulties  concerning  ihe  absoluie  fulness  and 
infiniicne.ss  of  God  considered.  2.  The  oneliness 
of  this  being.  The  trinity  not  thereby  excluded.      30 

Chap.  V.  Demands  in  reference  to  what  haih  been 
hitherto  discoursed,  with  some  reasonings  there- 
upon :  1.  Is  it  possible  that,  upon  suppositum  of 
this  being's  existence,  it  may  be,  in  any  way 
suitable  to  our  present  slate,  made  known  lo  us 
that  it  doth  exist!  Proved,  I.  That  it  may.  3. 
That,  since  any  other  fit  way  that  can  be  thought 
on  is  as  much  liable  to  exception  as  that  we  have 
already,  this  must  be,  therefore,  sufficient  Strong 
impressions.  Glorious  appnrifions.  Tcriible 
voices.  Surprising  transforniations.  If  ihe.se  are 
necessary,  is  it  needful  they  be  universal  1  fre- 
quent 1  if  not,  more  rare  things  of  this  sort  not 
wanting.  2.  Demand.  Can  subjects,  remote  from 
their  prince,  sullicienily  be  a.s.sured  of  his  exist- 
ence 1  3.  Demand.  Can  we  be  sure  there  are 
men  on  earth  1 37 

Chap.  VI.  What  is  intended  by  God'.s  eonvcrs.1- 
bleness  with  men.  considered  only  as  fundamen- 
tal and  presupposed  lo  a  temple.  An  account  of 
the  Epicurean  deity.  Its  existence  impossible 
any  way  lo  be  proved,  if  it  did  exist.  Nor  can 
be  aHirincd  lo  anvgood  intent.  That  such  a  be- 
ing i.s  not  God.  Thai  the  absolute  perfection 
firoved  of  God  represents  him  a  fit  objecl  of  re- 
igion.  From  thence  more  particularly  deduced 
to  this  purpose.  His  omnisciency,  omnipolcncy, 
unlimited  guodness,  immensity.  Curce'iaius's 
arguments  against  this  last  considered.     ...      45 

Part  II.  Coniaining  Animadversions  on  Spinosa, 
and  a  French  Writer  prelendini:  to  crnluic  him. 
With  a  Recapitulation  of  the  Formsr  Part,  and 
an  Account  of  the  Destitution  ana  Restitution 
of  God's  Temple  among  men 56 

Chap.  I.  Wherein  is  shown,  the  de.structivcness  of 
Spinosa's  scheme  and  design  to  religion  and  the 
temple  of  God.  The  repugnancy  of  his  uoctrine 
to  this  assertiou — That  whausoevcr  exi.sis  neces- 
sarily and  of  itself,  is  absolutely  perfect ;  which 


CONTENTS. 


is  Iherefore  further  weighed.  His  vain  attempt  to 
prove  what  he  designs.  His  second  proposiljori 
coDsideied.  His  dehniiion  of  a  substance  defec- 
tive. Proves  not  his  purpose.  His  third,  fourth, 
and  fifth  proposition.  His  eighth  scholia.  The 
VMnUiiuclio  ad  paiUosopkiam 59 

Ciui-  II.  Animadversions  from  a  French  writer, 
nameless.  His  pretence  to  confute  Spinosa. 
The  opinion  of  the  world's  being  made  of  in- 
dependent self-exisiing  matter ;  chosen  by  him 
and  a.s.serled  against  two  other  opinions.  That 
of  matlei's  beins  created  out  of  nothing  rejected, 
and  falsely  charged  with  novelty.  Moses,  and 
the  author  lo  the  Hebrews  misalleged,  vindicat- 
ed. Seiforiginaie,  independent  matter  disproved: 
asserted  by  this  author  with  evident  self-contra- 
diction ;  and  without  necessity 64 

Chap.  111.  The  rea-son  of  what  next  follows.  Di- 
rections to  readers  not  wont  to  inquire  into  the 
grounds  of  their  religion.  A  summary  and 
plainer  proposal  unto  such,  of  what  hath  been 
said  in  the  former  Part,  concerning  God's  exist- 
ence and  conversableness  with  men.  The  reason- 
ableness (so  much  being  already  evinced)  of 
alleging,  and  relying  upon  the  testimony  of  the 
Holy  Scriptures.  The  expressness  of  that  testi- 
mony concerning  tlie  unity  of  the  Godhead,  the 
trimly  therein.  The  absolute  perfection  of  the 
divine  nature.  The  infinileness  of  God's  know- 
ledge, power,  goodness,  and  presence.  His  pro- 
pensions  towards  men,  and  aptne.ss  (supposing 
tliere  were  no  obstruction)  to  human  converse. 
Matters  of  doubt  herein  resolved 67 

Chap.  IV.  That  there  is  an  obstruction  to  this 
intercourse.  The  method  of  the  following  dis- 
course. Man's  apostacy  from  God,  and  the 
vitiated  stale  of  his  nature ;  not  only  represented 
in  the  sacred  writings,  but  also  acknowledged 
and  lamented  by  pagans  :— very  mistakenly,  in 
some  respects-,  wherein  perhaps  some  of  ihem 
not  justly  understood.  This  not  the  primitive 
state  of  man ;  therefore  not  to  be  imputed  to 
the  Author  of  nature.  The  temple  of  God 
hereby  became  unfit  for  the  divine  presence. 
Unsuitable.  Disaffected.  Hereupon  forsaken, 
and  most  justly ''1 

CiiAP.V.  The  restitution  of  this  temple  undertaken 
by  the  Emmanuel  :First,more  darkly  prefigured; 
afterward,  more  clearly  manifested.  This  con- 
stitution of  EtiimanHel  suthcient.  Necessary  for 
this  purpose.  That  he  was  himself  to  be  the  plat- 
form, the  foundation,  and  the  founder  of  it. 
The  original  temple.  And  was,  in  order  hereto, 
also  a  sacrifice;  to  procure  that  God  might 
honourably,  and  without  wrong  to  his  governing 
justice,  return,  and  have  his  abode  with  men. 
And  that  they  might  become  prepared  to  receive 
his  returning  pie.vence.  For  which  purpose  he 
hath  in  him  the  power  of  giving  the  Holy  Spirit, 
on  the  account  of  this  sacrifice.  That  when  God 
is,  for  the  sake  of  it,  willing;  we  might  no 
longer  remain  unwilling.  That  unwillingness 
to  ne  overcome  by  the  power  and  spirit  of 
Emiwinuel ;  as  hereafter  to  be  more  fully  shown. 
But  working  (suitably  to  an  intelligent  subject) 
in  a  rational  way.  'lo  which  a  ereat  acciMii- 
modalentss,  in  the  constitution  of  Emmanuel. 
As  dcmonwrating  divine  love,  and  holiness.  In 
its  luvelinesi.    Possibility  of  being  attained.  Ti 

Chap.  VI.  The  neassUij  of  this  constitution  of 
Emmanuel  to  the  erecting  God's  temple  in  the 
world.  The  discoursing  of  this  matter,  proper 
on  this  occiLvion.  As  to  God's  part  herein,  first, 
proposed  to  show,  both  that  a  recompen.se  was 
nece.ssary  to  be  made,  and  that  it  could  he  made 
no  other  way.  Towards  the  evincing  the  former, 
sundry  thingr,  gradoally  laid  down.    The  point 


itself  argued,  by  considering  the  injary  done  lo 
the  divine,  with  what  we  may  suppose  done  to  a 
human,  government ;  where  repentance  not  con- 
stantly thought  a  sufficient  recompense  ;  other- 
wi.se,  a  penitent  delinquent  was  never  to  be  pu- 
nished. Difference  bclween  God's  pardon  and 
man's  in  most  usual  cases.  Recompense  for 
wrong  done  lo  government,  quite  another  thing 
from  what  answers  the  appetite  of  private  re- 
venge. Expressions  that  seem  to  import  it  in 
God,  how  10  be  understood.  Shown  that  they 
import  no  more  than  a  constani  will  so  far  lo 
punish  offences,  as  is  necessary  for  the  asserting 
and  preserving  the  rights  and  dignity  of  his  go- 
vernment. So  much  most  ajrrceable,  and  neces- 
sarily belonging  to  the  perftelion  of  the  divine 
nature.  And  if  the  justice  oi  a  human  govern- 
ment requires  it,  of  the  divine  much  more.   .     .      84 

Chap.  VII.  The  notion  of  justice  in  the  divine 
government,  and  in  a  human,  nit  allogether  the 
same.  A  thing  said  to  be  ju.st,  in  a  negative  and  a 
positive  sense.  The  question  discussed.  Whether 
God's  will  10  punish  sin  were,  an.ecedently  to 
his  legal  constitution  to  that  purpote,  just,  not 
only  in  the  former  sense,  but  in  thelatier  alsol 
Voie>Ui  mm  fit  injuria,  a-s  to  man  neecs  limita- 
tion. Holy  Scripture  speaks  of  God's  punishing 
sin,  not  liierely  as  a  concomitant  of  justice,  but 
an  etfect.  His  will  to  punish  it  must  proceed 
from  jnslice ;  not,  primarily,  according  to  the 
common  notion  of  justice,  as  it  respects  the 
rights  of  another ;  therefore  another  notion  of 
it  (as  to  him)  to  he  sought.  God's  rights  .so  una- 
lienable, that  he  cannot  quit  ihem  to  his  own 
wrong  as  man  can.  Secondarily,  according  to 
the  other  notion,  his  right  to  punish  depends  not 
on  his  legal  con.stitulion,  but  that  on  it.  That  he 
cannot  altogelhet  quit  it,  no  detraction  from 
liim.  Justice,  in  a  larger  notion,  doth  further 
oblige  to  insist  upon  recompense  ;  viz.  universal 
justice,  as  especially  it  comprehends  his  holiness, 
his  wisdom.  The  fitness  of  God's  methods  here- 
in not  to  be  only  contemplated  by  men,  but  an- 
gels. In  what  sense  punishments  to  be  reckoned 
debts.  This  matter  summed  up .89 

Chap.  VIII.  The  first  head  thus  far  insisted  on, 
that  a  sufficient  recompen.se  was  necessary  :  the 
second  succeeds,  that  no  less  w  is  sufficient  than 
that  made  by  Einmanuel.  Dishonour  to  have 
insisted  on  less.  What  the  divine  estimate  in 
this  mailer  was,  his  own  word  shows.  His  love 
to  otTenders  otherwise  under  restraint.  Pro- 
P'jsed  to  consideration,  1.  How  great  things 
were  to  be  remitted,  the  sins  of  all  times,  and 
ages.  Not  from  insufficiency  unapplicable  tc 
all  sinners.  Remission  lo  be  granted,  by  a  uni- 
versal law.  2.  How  great  to  be  vouchsafed. 
Which  follows 93 

Chap.  IX.  Concerning  the  gift  or  communication 
of  the  Spirit.  The  Gospel  the  means  of  it.  The 
inseparaole  connexion  hereof  with  ihe  former ,  the 
imparling  of  righieousncss.for  removing  the  guilt 
of  sin.  in  what  sense  ilie  Holy  Spirit  of  God  is 
said  10  be  given,  oi  communicated.  What  per- 
sonal union  signifies.  How  personal  presence, 
vital  union,  communicated  influences,  concern 
the  inquiiy.  In  what  respect  the  necessity  assert- 
ed of  this  communication.  Since  such  fulne-ss  of 
Spirit  in  Emmanuel,  purposely  for  communica- 
tion; how  comes  it  lo  pa.ss  ho,  thereby,  raises  no 
more  such  temples;  the  necessiiy  of  this  com- 
munication, for  this  purpose,  represented  two 
ways:  by  showing,  1.  TbV  'he  iloly  Scripture 
teathos  that  Goil  doth  g.vc  his  Spirit,  though 
under  distinct  notions,  only  through  Christ.  2. 
That  it  was  most  reasonable,  and  tnerefore  ne- 
cessary it  should  be  so.  The  doctrine  of  Scrip- 
ture herein  proposed  under  six  heads 9" 


CONTENTS. 


Ch4P.  X.  The  fim  of  ihe  mentioned  six  heads  insist- 
ed on— Thalthe  spirit  is  given  both  as  a  Builder, 
and  as  an  Inhabitant  of  this  temple.  Scripture 
testimony  concerning  I  he  former  of  those,  and  I  he 
latter.  And  fur  the  sake  of  his  death  and  suffer- 
ings. Anciently,  the  bles-sing  of  Abraham,  and 
his  seed  froin  a<;e  to  age,  upon  this  account. 
More  copiously  and  to  other  nations,  when  the 
fulness  of  tune  was  come.  Christ's  death  hath 
influence  for  these  two  purposes  with  much  dif- 
ference, to  be  afterwards  explained.  C'olossians 
i.  19,  20,  21.  largely  opened.  A  disie.vsion  re- 
lating thereto.  The  principal  import  of  that  text, 
to  show  the  dependence  Christ's  whole  work  of 
reconciliation,  both  of  GocJ  to  us,  and  of  us  to 
God,  had  upon  hi.s  sacrifice  on  the  cioss.  The 
latter  whereof  is  effected  by  his  Spirit,  obtained 
by  that  sacrifice.  Other  texts  to  the  .same  pur- 
pose. Further  noted,  that  the  Spirit  is  expressly 
said  to  be  given  by  Christ,  or  in  his  name,  &c. 
Given  for  building  or  preparing  a  temple,  by  a 
less  certain,  known  rule 

Chap.  XI.  The  sixth  head  proposed  before,  now 
insisted  on.  That  for  the  purpose  of  inhabiting 
this  temple,  already  formed,  the  Spirit  is  given  by 
the  Emmanuel,  as  a  trustee.  The  Oeconomus, 
or  cMef  Steward  of  God's  household.  And  by  a 
certain,  known  rule.  Giving  thein,  that  arc  to 
partake  therein,  the  ground  of  a  rightful  claim 
uuto  this  great  and  most  comprehensive  gill. 
Whereupon  '.o  be  considered.  The  dueness, 
amplitude,  or  comprehensiveness  thereof.  (1.) 
The  dueness  of  it.  1.  By  promise.  2.  By  this 
promise,  its  having  Ihe  form  of  a  covenant,  resti- 
pulated  on  their  part.  3.  From  their  state  of 
sonship,  as  regenerate.  Adopted.  4.  From  their 
being  to  receive  it  by  faith.  (2  )  Its  ample  ex- 
tent, measured  by  the  covenant,  considered  partly 
in  actu  si'^naln.  In  arlu  exircitu.  Infers  recon- 
ciliation, relation.  Thesummary  of  the  covenant 
refers  to  it.    The  conclusion 

The  Reconrileableness  of  God's  Prescience  of  the 
Sins  of  Men,  with  the  Wisdom  and  Sincerity  of  his 
Counsels,  Exhortations,  anrl  whatsoever  Means  he 
uses  to  prevent  them.  In  a  Letter  to  the  Hon.  Robert 
Bojle,  Esq.  To  which  is  added  a  Postscript  in  De- 
fence of  the  said  Letter 

Man'sCrcation  in  a  holy  but  mutable  Stale. — Eccl. 
vii.  29.  /»,  this  imhj  have  I  fmtnd,  that  God  hath 
made  man  upright ;   but  they  hare  sought  out  many 


132 


A  Calm  and  Sober  Inquiry  concerning  the  Possi- 
bility of  a  Trinity  in  the  Godhead,  in  a  Letter  to  a 
Person  of  worth  ;  occasional  by  the  lately  published 
Considerations  on  the  Explications  on  the  Doctrine 
of  the  Trinity,  by  Dr.  Wallis,  Dr.  Sherlock,  Dr. 
S— th,  Dr.  Ciulworth,  &c.  Together  with  certain 
Letters,  formerly  written  to  the  Reverend  Dr.  Wal- 
lis  on  the  same  subject 13G 

A  Letter  to  a  Friend  concerning  a  Postscript  to 
the  Defence  of  Dr.  Sherlock's  Notion  of  the  Trinity 
in  Unity,  relating  to  the  Calm  and  Sober  Inquiry 
upon  the  same  subject 151 

A  View  of  that  part  of  the  late  Considerations  ad- 
dres'-ed  to  H.  H.  about  the  Trinity,  which  concerns 
the  S..h^r  Inquiry  on  that  subject.  In  a  Letter  to  the 
former  Iriend 157 

A  Letter  written  out  of  the  Country  to  a  Person  of 
quality  in  the  Citv,  who  look  otfence  at  the  late  Ser- 
mon of  Dr.  StillingBeet,  (Dean  of  St.  Paul's,)  before 
the  Lord  Mayor 168 

Some  Consideration  of  a  Preface  to  an  Inquiry 
concerning  the  occasional  Conformity  of  Dissenters.     180 

The  Blessednrsr  or  the  Righteous  opened,  and 
further    recommended   from  the  Consideration  of 


the  Vanity  of  this  Mortal  Life.  In  Two  Treatises, 
on  Psalm  xvii.  15.  As  for  me,  J  will  behold  thy  face 
in  righteousness:  I  shall  be  saliffied,  when  I  auaie, 
trith  thy  likeness  :  and  Psalm  Ixxxii.  47.  Himember 
htnc  short  my  time  is:  wherefore  hust  thtru  made  alt 
men  in  vain  1 

Chap.  1.  A  proemial  discourse.  A  reflection  upon 
some  loregoing  verses  of  the  psalm,  by  way  of 
introduction  to  the  text.  A  consideration  of  its 
somewhat  various  readings,  and  of  its  literal  im- 
portance. A  discussion  of  its  real  importance  .so 
far  as  is  necessary  to  the  settling  the  subject  of 
the  present  discourse 

Chap.  II.  A  summary  proposal  of  Ihe  doctrine 
contained  in  this  scripture.  A  distribution  of  it 
into  throe  distinct  heads  of  discourse ;  riz.  1.  The 
qualified  subject.  2.  Thenatuie.  3.  Thescason 
of  Ihe  ble.sscdness  here  spoken  of.  The  first  of 
these  taken  into  consideration,  where  the  qualifi- 
cation, righteousness,  is  treated  of.  About  which 
is  shown,    1.  What  it  is.     2.  How  it  qualifies.     . 

Chap.  III.  The  nature  of  this  bles.sedness  pro- 
pounded unto  consideration,  in  Ihe  three  ingre- 
dients (here  nientioued)  whereof  it  consists.  1. 
Vision  of  God's  face.  2.  Assimilation  to  him, 
3.  The  satisfaction  resulting  thence.  These  pro- 
pounded to  be  considered,  1.  Absolulcly  and 
singly,  each  by  itself.  2.  Relatively,  in  their 
muuial  respects  to  each  other.  The  first  of  these, 
Vision  of  God's  face,  discoursed  of.  1.  The  ob- 
ject.    2.  The  act 

Chap.  IV.  The  second  ingredient  into  this  bless- 
edness considered,  A.ssimilalion  to  God,  or  his 
glory  imprest.  Wherein  it  consists,  dis<-overed 
in  sundry  propositions.  The  third  ingredient, 
The  satisfaction  and  pleasure  which  results,  sta- 
ted and  opened 

Chap.  V.  The  relative  consideration  of  these  three 
ingredients  of  the  saints'  blessedness;  where  it 
is  propounded  lo  show  particularly,  1.  What 
relation  vision  halh  lo  assimilation.  2.  What 
both  these  have  tosatisfaciioii.  The  relation  be- 
tween ihe  tw  o  former,  inquired  into.  An  entrance 
upon  ihe  much  larger  discourse,  what  relation 
and  influence  the  two  former  have  towards  the 
third.  What  vision  of  God's  face  or  glory  con- 
tributes loW»rds, satisfaction,  estimated  from  the 
consideration,  1.  Of  the  object  of  the  glory  tobe 
beheld ;  as  'tis  divine,  entire,  permanent,  appro- 
priate  

Chap.  VI.  What  the  vision  of  God's  face  contri- 
butes to  the  .soul's  satisfaction,  estimated  from 
the  consideration  of  the  act  of  vision  iisclf. 
Wherein  this  pleasure  surpasses  thatof  sii.se.  A 
comparison  pursued  more  at  large,  helween  Itiis 
intuition  and  discourse,  between  it  and  faith. 
This  intuition  more  absoluiely  considered  :  Its 
characters,  and  whiuthey  conlribule  lolhe  satis- 
faction of  the  blessed  soul :  That  it  is,  viz.  effica- 
cious, comprehensive,  fixed,  appropriate.       .    . 

Chap.  VII.  Wherein  a.ssimilation  (the  likeness  or 
"lory  of  God  impressed)  contributes  nnto  sctis- 
Paction  where  is  particularly  propounded  to  be 
shown.  What  pleasure  it  involves,  what  it  dis- 
poses to  :  What  it  involves  in  the  esse  of  it,  what 
in  Ihe  cognosci.  1.  The  pleasure  of  being  like 
God  di.sco»ered.  2.  Showing  concoriiing  the 
image  of  God  (generally  considered)  ihni  it  is 
the  soul's  health  and  soundness  restored  ;  that 
it  is  a  vital,  an  intimate,  a  connatural,  a  perfect 
image 

Chap.  VIII.  The  satisfaction  carried  in  the  glory 
of  God  impressed,  further  shown  by  instances. 
Certain  particulars  of  this:  impression  instanced 
in  a  dependent  frame  of  spirit,  subjection  or  self- 
devoting,  love,  purity,  liberty,  tranquillity.     .    . 


214 


CONTENTS. 


Cbap.  IX.  The  pleasure  arising  from  knowing  or 
considering  ourselves  to  be  like  God  :  from  con- 
siderini^  it,  1.  Absolutely,  2.  Comparatively,  or 
respectively:  To  the  former  stale  of  the  soul, 
To  the  state  of  lost  souls,  To  its  pattern,  To  the 
way  of  accomplishment,  To  the  soul's  own  ex- 
pectations. To  what  it  secures.  The  pleasure 
whereto  it  di.spose.s,  of  union,  communion.  A 
comparison  of  this  righteousness,  with  this  bless- 
edness  

Chap.  X.  The  season  of  this  satisfaction,  which 
is  two-fold;  at  deixth,  and  at  the  resurrection. 
The  former  spolcen  to  ;  wherein  is  shown.  That 
this  life  is  to  the  soul  (even  of  a  saint)  but  as  a 
sleep:  That  at  death  it  awakes.  As  to  the  latter; 
That  there  is  a  considerable  accession  to  its  hap- 
piness at  the  resurrection 

Chap.  XI.  An  introduction  to  the  use  of  the  doc- 
trine hitherto  proposed.  The  use  divided  into 
Inferences  of  truth.  Rules  of  duty.  1.  Infe- 
rence, That  blessedness  consists  not  in  any  sen- 
sual enjoyment.  2.  Inference,  The  spirit  of  man 
(since  'tis  capable  of  so  high  a  blessedness)  is  a 
being  of  high  excellency 

Chap.  XII.  Inference  3.  That  a  chanjre  of  heart 
is  necessary  to  this  blessedness.  The  pretences 
of  ungodly  men,  whereby  they  would  avoid  the 
necessity  of  this  change.  Five  considerations 
proposed  in  order  to  the  detecting  the  vanity  of 
sucn  pretences.  A  particular  discussion  and  re- 
futation of  those  pretences 

Chap.  XIII.  Fourth  Inference.  That  the  soul  in 
which  such  a  change  is  wrought,  restlessly  pur- 
sues this  blessedness  till  it  be  aiiained.  Fifth 
Inference.  That  the  knowing  of  God,  and  con- 
formity to  him,  are  .satisfying  things,  and  do  now 
in  a  degree  satisfy,  according  to  the  measure 
wherein  they  are  attained.  Sixih  Inference,  That 
the  love  of  God  towards  his  people  is  great,  that 
hath  designed  for  them  so  great,  and  even  a.satis- 
fying  good 

Chap.  XIV.  7.  Inference.  That  since  this  bless- 
edness is  limited  to  a  qualified  subject,  "  I  in 
righteousness,"  the  unrighteous  are  necessarily 
left  excluded.  8.  Inference.  THat  righteousness 
is  no  vain  thing,  inasmuch  as  it  hatn  so  happy 
an  issue,  and  ends  so  well 

Chap.  XV.  Two  oihcr  inferences,  from  the  con- 
sideration of  thcsea-^on  of  this  blessedness:  The 
former,  that  inasmuch  as  this  blessedness  is  not 
attained  in  this  life,  the  present  happiness  of 
saints  must  in  a  great  part  consist  in  hope.  The 
latter,  that  great  is  tlie  wisdom  and  sagacity  of 
the  righteous  man,  which  waves  a  present  tempo- 
rary happiness,  and  chooses  that  which  is  distant 
and  future 

Chap.  XVI.  The  second  general  head  of  the  im- 
provement or  use  of  the  doctrine  propounded 
from  the  text,  containing  certain  rules  or  prescrip- 
tions of  duty  connatural  thereto.  1.  "rhat  we 
settle  in  our  minds  the  true  notion  of  this  blessed- 
ness. 2.  That  we  compari'  the  temper  of  our 
own  spirits  with  it,  and  labour  thence  to  discern 
whctlii  r  we  may  lay  claim  to  it  or  no.       .    .    .    ' 

Chap  XVII.  Rule  3.  Directing  such  as  upon  in- 
quiry find,  or  see  cnu.se  to  suspect,  a  total  aver- 
salion  in  themselves  to  this  blessedness,  to  be 
speedy  and  restless  in  their  endeavours  to  have 
the  temper  of  their  spirits  altered  and  made  suit- 
able to  il.  Doubts  and  objections  concerning 
the  u.sc  of  such  endeavours,  in  such  a  case,  an- 
swered. Some  considerations  to  enforce  this  di- 
rection propounded  and  pressed I 

Chap.  XVIII  Rub-  1  Directing  to  the  endea- 
vour of  a  gradual  impruvcment  in  such  a  dispo- 


218 


303 
303 


sedness  of  spirit  (as  shall  be  found  in  any  mea- 
sure already  attained)  towards  this  ble.ssedne.ss. 
That  'tis  blessedness  begun  which  disposes  to  the 
consummate  .state  of  il.  That  we  are  therefore 
to  endeavour  the  daily  increase  of  our  pr.  sent 
knowledge  of  God,  conformity  to  him,  and  the 
satisfiedncss  of  our  spirits  therein 

Chap.  XIX.  Rule  5.  Directing  to  raise  our  de- 
sires above  the  actual  or  possible  attainments  of 
this  our  present,  and  terminaie  them  upon  the  fu- 
ture consummate  state  of  blessedness.  The  rule 
explained  and  pressed  by  sundry  considerations. 
Rule  6.  That  we  add  to  a  desirous  pursuit,  a 
joyful  expectation  of  this  blcs,^edness,  which  is 
pursued  in  certain  subordinate  directions.      .    . 

Chap.  XX.  The  addition  of  two  rules,  that  more 
specially  respect  the  yet  future  season  of  this 
blessedness,  after  this  life;  ric.  Rule  7.  That  we 
patiently  wait  for  it  until  death.  Rule  8.  That 
we  love  not  too  much  this  present  life.       .     .     . 

The  Vanity  of  this  mortal  life:  or,  of  Man,  con- 
sidered in  his  present  Mortal  State. — P.salm  Ixxxix. 
■17,  48.  Rcmenwcr  hnw  short  my  lime  is ;  vkerefare 
kast  thou  viadc  all  men  in  vain.  What  man  is  he  thai 
liveth,  and  shall  not  see  death?  Shall  he  deliver  his 
soul  Jrmi  the  hand  of  the  grave  1     Selah 

A  Discourse  relating  to  the  expectation  of  future 
Blessedness. — Hebrews  x.  36.  For  ye  have  i^cd  of 
patience,  that,  after  ye  have  done  the  will  of  God,  ye 
might  receive  the  promise 

An  Appendix,  containing  some  memorial  of  Dr. 
Henry  Sampson,  a  late  noted  Physician  in  the 
City  of  London 

The  worthy  Dr.  Grew's  Account  of  this  his  excel- 
lent Brother-in-law 

A  Discourse  concerning  the  Redeemer's  Dominion 
over  the  Invisible  World,  and  the  entrance  thereinto 
by  death.  Siiine  part  whereof  was  preached  on 
occasion  of  the  Dea<h  of  John  Hoghton,  E.sq.  eldest 
.son  of  Sir  Charles  Hoghton,  of  Hoghton-Tower,  in 
the  County  of  Lancaster,  Baronet. — Rev.  i.  18.  And 
have  the  keys  of  hell  {hadca  or  the  unseen  world)  and 
of  death 306 

Of  Thoughlfulness  for  the  Morrow— Matt.  vi.  34. 
Take  thercjnre  no  thought  for  the  morrow :  for  the 
morrow  shall  lake  thought  for  the  things  of  itself. 
Sufficient  for  the  day  is  the  evil  thereof 328 

An  Appendix  to  the  foregoing  Discourse,  concern- 
ing the  immoderate  desire  of  knowing  Things  to 
come .40 

A  Treatise  of  Delighting  in  God. — Psalm  xxxvii. 
A.  Delight  tAyself  also  in  the  Lord,  and  he  shall  give 
thee  the  desires  of  thine  heart.     In  Two  Parts.  .     .     .     349 

Part  I.  Showing  ihe  Import  of  this  Precept.    .    .    331 

Part  II.  Concerning  the  Practice  of  Delight  in 
God 379 

Self-dedication  discoursed  in  the  Anniversary 
Thanksgiving  of  a  Person  of  honour  for  a  great  Deli- 
verance. Rom.  xii.  I. — /  bcsmhymt,  therefore,  breth- 
ren, by  the  mercies  of  God,  thai  ye  present  you  r  bodies  a 
living  sacrifice,  holy,  acceptalle  wato  God,  which  is 
your  reasonable  service 41'2 

Two  Sermons  preached  at  Thurlow,  in  Suffolk, 
on  those  words,  Rom.  vi.  13.  Yield  yourselves  to 
God 423 

The  Redeemer's  Tears  wept  over  Lost  Souls.  A 
Treatise  on  Luke  xix.  41,  42.  And  when  he  was 
come  near,  he  beheld  the  city  and  wept  over  it,  saying,  If 
thou  hadsl  kuoim.  even  thou,  at  least  in  this  thy  day, 
the  things  which  belong  unto  thv  peace  !  but  now  they 
are  hid  from  thine  eyes.  Wilh  an  Appendix,  wherein 
somewliat  is  occasionally  discoursed,  concerning  the 


CONTENTS. 


Blasphemy  against  the  Holy  Qlost,  iinil  how  God  is 
said  to  will  the  Salvation  ol  iliem  that  perish.  .    .    . 

The  Carnality  ol"  Religious  Contention,  in  Two 
Sermons,  preached  at  the  Merchants'  Lecture,  in 
Broad  Street.— Gal.  v.  10.  7'A;s  I iaij  then,  Halt  in 
the  i/yint,  and  ye  shall  nut/uUl  the  lust  oJlhejUsh.  . 

A  Sermon  conccrnins  Union  among  Protestants: 
a  Discourse  answeriii?  ifie  following  (iuesiion, 
"  W  ha;  may  most  ho;  ^fuliy  be  atieinpied  to  allay 
aniii.ositics  among  Protesiaats.thal  ourDivisions  may 
not  be  our  Ruin  !"— Col.  ii.  'i-  That  their  hearts  might 
be  cumforted,  being  init  together  in  love,  and  unto  all 
riches  of  the  full  asMroTUC  of  understanding,  to  the  ac- 
knowledgmcnl  oj LU  myiteri/  of  Hod,  and  of  the  Father, 
and  of  Christ 

Of  Charity  :u  reference  to  other  Men's  Sin;.— 
1  Cor.  liii.  (/.    Rejticelh  not  in  ittujuilij 

The  right Uscpfthatargument  in  Prayer,  from  the 
Name  of  t>od  ;  on  behalf  of  a  People  that  profess  it. 
Jer.  ii< .  "21.  Oo  not  abhor  us  for  thy  name's  sake.    . 

The  O&ce  and  Work  of  the  Holy  Spirit,  in  every 
age,  with  reference  to  Particular  Persons:  consider- 
ea  in  .several  Sermons,  on  John  iii.  0.  That  which  is 
bom  ff  lie  flesh  is  flesh;  and  that  which  is  born  of  the 
{!pirit  is  spirit  ;  and  Gal.  v.  ii.  If  we  live  in  the  Spi- 
rit, let  us  also  walk  in  the  Spirit 

The  Prosperous  Slate  of  the  Christian  Interest  be- 
fore the  End  of  Time,  by  a  plentiful  effusion  of  the 
Holy  Spirit,  conside:'ed  in  Fifteen  Sermons, on  Ezek. 
itxxix.  'J9.  Neither  will  J  hide  my  face  any  viore  from 
Item  :  for  I  have  poured  out  mij  Spirit  upon  the  house 
if  Israel,  saith  the  Lord  God 

The  Obligations  from  Nature  pnd  Revelation  to 
family  Religion  and  Worship,  represented  and 
frcs.sed  in  Six  Sermons;  from  Josh.  xxiv.  15.  But 
<.'  for  me  and  my  house,  we  will  serve  the  Lord.      .     . 

The  Vanity  of  a  Foimal  Profession  of  Religion, 
considered  in  Eight  Sermons,  on  Titus  i.  16.  They 
ftrofess  that  they  know  God ;  but  in  his  work.i  they  deny 
Aim,  being  abominable,  and  disobedient,  and  unto  every 
good  work  reprobate 

The  Love  of  Grod  and  our  Brother,  considered  in 
Seventeen  Sermons,  on  1  John  iv.  20.  He  that  lovelh. 
not  his  brother  xrhom  he  halh  seen,  how  can  he  love 
God  whom  he  hath  not  seen  ?  Preached  at  a  weekly 
mornmg  Lecture  at  Cordwainer's  Hall,  in  the  ytar 
1070 

Thirteen  Sermons  on  variocs  si-ejects. 

Serm.  I.  Times  and  Seasons  reserved  in  the  Fa- 
ther's own  power. — AcLs  i.  7.  And  he  said  unto 
them.  It  is  not  for  you.  to  know  the  times  or  the  sea- 
sons, which  t/ic  Father  hath  put  in  his  own  power. 

Serm.  II.  Believers  troubled,  yet  not  distressed. 
— 'i  Cor.  iv.  8  We  are  troubled  on  every  ^ide, 
yet  not  distressed 

Serm.  III.  Wherein  afflictions  are  to  be  accounted 
jovful. — James  i.  2.  My  brethren,  count  it  all  joy 
m\en  ye  fall  into  divers  temptations 

Serm.  IV.  The  Improvement  of  Afflictions  desi- 
red—1  Peter  v.  10.  But  the  God  of  all  grace, 
who  hath  called  us  into  his  eternal  glory  by  ChrUt 
Jesus,  after  that  ye  have  suffered  awhile,  make  you 
perfect,staUisk,strensthen,  settle  you 

Serm.  V.  The  Sin  and  Consequence  of  vexing  the 
Holy  Spirit.— I.sa.  Ixiii.  10.  Bi.t  they  rebelled, 
and  rcred  his  Holy  ^iril ;  therefore  he  was  turn- 
ed to  be  thtir  enemy,  and  hefougU  against  them. 

Serm.  VI,  Obedience  to  be  united  with  hearing 
the  Word.— James  i.  93.  But  be  ye  doers  of  the 
word,  and  not  hearers  only,  deceiving  mm r  own 
selves 


•ft3 


Serm.  VII.  The  Parable  of  the  Unjust  Judge.- 
Luke  xviii.  1 — 8.  And  he  spalce  a  parable  unto 
them  to  this  end,  that  men  ought  always  to  pray, 
and  not  to  faint;  saying.  There  was  in  a  city  a 
judge,  which  feared  not  God,  neither  regarded 
man :  and  there  was  a  widow  in  that  city ;  and  she 
came  unto  him,  saying.  Avenge  me  of  mine  adver- 
sari,.  .ind  he  would  not  for  a  while  ;  but  afterward 
he  said  within  himself.  Though  I  fear  not  God, 
nor  regard  man  ;  yet  because  this  widow  trouileth 
vie,  I  will  avenge  her,  lest  by  her  continual  arming 
she  weary  me.  And  the  Lord  said,  Hear  what  the 
unjust  judge  saith.  And  shall  not  God  avenge  his 
own  eUct,  which  cry  day  and  night  unto  Aim, 
though  he  bear  long  with  them  ?  I  tell  you  that 
he  will  avenge  them  speedily.  Nevertheless  when 
the  Son  of  man  cirmeth,  shail  he  find  faith  on  the 
earth? 

Serm.  VIII.  The  Influence  of  Hope. — Rom.  v.  5. 
Hope  makclh  not  ashimed 

Ser.m.  IX.  Christians  exhorted  not  to  sleep,  as  do 
others. — 1  Thes.  v.  6.  Therefore  lei  tu  not  sleep, 
as  do  others 

Serm.  X.  Jerusalem  rebuilt  in  troublous  times. — 
Dan.  ix.  '25.  The  street  shall  be  built  again,  and 
the  wall,  even  in  troublous  limes 

Sc.RM.  XI.  David'sprayer,  thatthe  wayofGodmay 
be  known  upon  Earth. — Psalm  Ixvii.  'J,  3.  That 
thy  way  may  be  known  upon  earth,  thy  saving  health 
among  alt  nations.  Lit  the  people  praise  thee,  O 
God,  let  all  the  people  praise  thee 

Serm.  XII.  The  Sin  .■'ud  Danger  of  forsaking  the 
Lord.— Josh.  xxiv.  20.  If  ye  fnrsnke  the  Lord, 
and  serve  strange  gods,  then  he  mil  turn  and  do 
you  hurt,  and  consume  you,  after  that  he  Aalh  done 
you,  good 

Serm.  XIII.  The  Wicked  turned  into  Hcll.-Psalm 
ix.  17.  The  wicked  sAall  be  turned  into  hell,  and 
all  the  nations  tAal  forget  God 

Ser.mon3  : 

I.  On  the  Gospel  recommending  itself  to  every 
Man's  Conscience.  Seven  Sermons  from  2  Cor. 
iv.  2.  But  ^ are  renounced  the  Aidden  things  of 
dishonesty,  not  walking  in  craftiness,  nor  handling 
the  word  of  God  deceitfully ;  but  by  manifestation 
of  the  truth  commending  our.vttes  to  every  man's 
conscience  in  the  sight  of  God 

IL  Thev  to  whom  the  Gospel  is  hid,  arc  lost  souls. 
Six  Sermons,  frcim  2  Cor.  iv.  3.  But  if  our  Cos-- 
pel  be  hid,  it  is  hid  to  them  that  are  lost 

III.  On  Hope.  Fourteen  Sermons,  from  Rom.  viii. 
34.  For  we  ate  saved  by  hope  ;  but  hnjie  that  is 
seen  is  not  hope :  for  what  a  man  seeth,  why  doth  he 
yet  hope  for  > 

IV.  Friend>hin  wiili,God.  Ten  Sermons,  from 
James  ii.  2;i.  .\na  the  scripture  was  fulfilled 
which  sailh,  .ihraham  believed  God,  and  it  was  im- 
puted unto  kirn  for  righteousness :  antl  he  was  call- 
ed the  friend  of  God 

V.  On  Regeneration.  Thirteen  Sermons,  from  1 
John  V.  1.  H'^o.wfriT  believcth  that  Jems  is  the 
Christ  is  bom  of  God  :  and  every  one  lh.tt  loretk 
him  that  begat,  lorclh  him  also  tJuU  is  btgolttn  of 


7U 
■K7 


him. 


A  Sermon  directing  what  we  are  to  do,  after  a  strict 
Inquirv,  whether  or  no  we  truly  love  God. — John  v. 
■12.  But  I  know  you,  that  ye  hare  not  Ike  Unt  of  Ood 
in  you 

A  Sermon  on  the  Thanksgiving-day,  Dec.  2,  1697. 
— Psalm  xxix.  1.  The  Lord  will  bless  his  people  witA 
peace 

A  Seriaon   for   the   Reformation  of  Manners.— 

b 


CONTENTS. 


Rom.  xui.  4.  Forhe  isthe  minister  of  God  to  thee  for 
good •'■^* 

A  Two-fold  Discourse.  I.  Of  Man's  Enmity 
against  God.  II.  Of  Reconciliation  between  God 
and  Man.— Col.  i.  21.  And  yim,  UuU  were  sometime 
alienated  and  enemies  in  your  mind  by  wicked  works, 
yet  Tufw  kat/i  he  reconciled 938 

A  Sermon  preaclied  on  the  Fifih  of  November, 
1703.— Col.  i.  13.  Who  hath  delirered  us  from  the 
power  of  darkness,  and  hath  trandatcd  us  into  the  king- 
dom of  his  dear  Son 95<j 

Fl'neral  Sermons. 

A  Funeral  Sermon  for  that  faithful  and  laborious 
Servaut  of  Clirist,  Mr.  RIcliard  Pairclough,  who 
deceased  July  4,  1G8'2,  in  the  ()l^t  year  of  his 
aj?e. — Matt.  xxv.  21.  /{is  lord  said  unto  him, 
Well  done,  thou  good  and  faithful  servant ;  thou 
hast  been  faUhful  over  a  few  things,  I  will  make 
thee  ruhr  over  many  things :  enter  Ihau,  into  the 
joy  of  thy  lord OG  J 

A  Sermon  on  the  much-lamented  Death  of  that 
reverend  and  worthy  Seivnnt  of  Christ,  Mr.  Ri- 
chard Adams,  M.  A.  soinctime  Fellow  of  Brazen- 
nose  College  in  Oxford,  af'erwards  Minister  of 
St.  Mildred,  Broad-street,  L  mdon,  more  lately 
Pa.stor  of  a  Conijregatioii  in  Southwark,  who  de- 
ceased Feb.  7,  1697-8.— Phil.  i.  2:i.  Having  a 
desire  to  depart,  and  to  be  loith  Christ  ;  which  is 
far  better 9TJ 

A  Funeral  Sermon  for  that  excellent  Minister  of 
Christ,  the  truly  Rev.  William  Bates,  D.  D.  who 
deceased  July  14,  1699.- John  xi.  16.  Then 
said  Thomas,  which  is  called  Didymus,  unto  his 
fellow-disciples,  Let  us  also  go,  that  Wi.  may  die 
with  him 978 

A  Funeral  Sermon  for  that  very  reverend  and  most 
laborious  Servant  of  Christ,  in  the  Work  of  the 
Ministrv,  Mr.  Matthew  Mead,  who  deceased 
Oct.  16;  1690—1  Tim.  iv.  16.  Thou  shalt  both 
save  thyself  aiid  them  that  hear  thee 988 

A  Funeral  Sermon  for  that  faithful,  learned,  and 
most  worthy  Mmister  of  the  Go.spel,  the  Rev. 
Peter  Vink,  B.  D.  who  decea.sed  Sept.  6,  1702. 
— Acts  V.  20.  Go,  stand  and  speak  in  the  temple 
to  the  people  all  tlie  words  of  this  life 996 

A  Funeral  Sermon  for  Mrs.  Esther  Sampson. — 

J       Luke  xiii.  16.     And  ought  not  this  woman,  being 

a  daughter  of  Abrahom,  whom  i:ialun  hath  bound, 

U>,  these  eighteen  years,  he  loosed  from  this  bond  cm 

the  sabbath  day? 1004 

y  A  Discourse  relating  to  the  much-lamented  Death 
and  solemn  Funeral  of  (iucen  Mary. — Heb.  xii. 
23.     And  to  the  spirits  of  just  men  made  perfect.       1012 

A  Funeral  Sermon  on  the  Death  of  Mrs.  Margaret 
/       Baxter. — 2  Cor.  v.  8.    We  arc  confident.  I  .wi/,  and 
willing  rathrr  to  be  absent  from  the  body,  and  to 
be  present  with  the  Lord 1021 

A  Funeral  Sermon  on  the  Death  of  Mrs.  Judith 
Hammond. — 1  Cor.  xv.  54.  Death  is  swallowed 
up  in  victory .,      lOHO 

Letters 1036 

Fragment  of  a  Sermon 1039 

Mr.   Spademan's  Funeral  Sermon  for  Mr.  Jolm 
G 


Howe.— 2  Tim.  iii.  14.  But  continue  thm,  in  the 
things  which  thou  hast  teamed  a'ld  hast  been  assured  of, 
knowing  of  whotn  thou  hast  learned  them 1040 

The  Prin'ciples  cr  the  Oracles  of  God.      In  Two 
Parts. 

Part  I.  containing, 

I.  An  Introduction,  provmg  t\ie  Necessity  of  their 
being  taught,  in  "Two  Lectures,  on  Heb.  v.  12. 
Ye  have  need  that  one  teach  ym  again,  which  be 

the  first  principles  of  the  oracles  ■>/ God.    .     .     .     1040 

II.  The  Existence  of  God,  manifest  from  the  Crea- 
tion, in  Four  Lectures,  on  Rum.  1.20.  For  the 
invisible  things  of  him  from  the  cf.otion  of  the 
world  are  clearly  seen,  being  imdeniood  by  the 
things  that  are  made,  even  his  eternal  power  and 
Godhead ;  so  that  they  are  without  excux.      .     .     105i> 

III.  The  Divine  Authority  of  the  Scriptvj-es,  in 
Four  Lectures,  on  2  Tim.  iii.  16.     All  Scripture 

is  given  by  inspiration  of  God 10<J9 

IV.  The  Unity  of  the  Godhead,  in  Two  Lectwes, 
on  James  ii.  19.  TA<?u  believest  that  there  is  vnt 
God ;  thou  doest  well :  the  devils  also  believe,  axd 
tremile ...    lOtiS 

V.  The  Trinity  of  Persons  in  the  Divine  Essence, 
in  Four  Lectures,  on.l  John  v.  7.  For  there 
are  three  that  bear  record  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost, :  and  these  three 

arc  otu: 109'. 

VI.  The  Attributes  and  Perfections  of  the  Divine 
Being,  in  Nine  Lectures,  on  Matt.  v.  48.  Be  ye 
therefore  jicrfcct,  even  as  your  Father  which  is  in 
heaven  is  perfect 1103 

Part  II.  containing, 

I.  The  Decrees  or  Counsels  of  God,  in  Eight 
Lectures,  on  Ephes.  i.  11.  In  whom  also  we  have 
obtained  an  inheritance,  being  predestinated  ac- 
cording to  the  purpose  of  him  who  worketk  all 
things  after  the  counsel  of  his  own  will.     .     .     .       1133 

II.  God's  Work  of  Creation,  in  Seven  Lectures,  on 
Heb.  xi.  3.  Through  faith  we  understand  that 
the  worlds  were  framed  by  the  word  of  God,  so 
that  things  which  are  seen  were  not  made  of  things 
which  do  appear 1158 

III.  God's  Creation  of  Man,  in  Three  Lectures,  on 
Gen.  i.  27.  So  God  created  man  in  his  own 
image ;  in  the  image  of  God  created  he  him.    .       1 177 

IV.  The  Fall  of  the  First  Man,  and  the  Fallen 
State  of  Man,  with  the  Dea'h  and  Misery  con.se- 
quentoneach  of  them,  in  Fourteen  Lectures,  on 
Rom.  v.  12.  Wherefore,  as  by  one  man  sin  enter- 
ed into  the  world,  and  death  by  sin;  and  so  death 
passed  upon  all  men,  for  that  all  have  sinned.    .      1 192 

V.  The  Justice  and  Righteousness  of  God  vindica- 
ted, as  to  all  Men's  coming  into  the  World  with 
depraved  Natures,  in  Eight  Lectures,  on  Psalm 
li.  4,  5.  Against  thee,  trite  only,  have  I  sinned, 
and  done  this  evil  in  thy  sight :  that  thou  mighlesl 
be  justified  jchen  thou  speakest,  and  be  clear  when 
thnu  judgcst.  B' hold,  /  was  shapen  in  iniquity  ; 
and  in  sin  did  my  mother  conceive  me.     .     .     .       1233 

VI.  The  General  and  Special  Grace  of  God,  in 
order  to  the  Recovery  of  Apostate  Souls,  in  Three 
Lectures,  on  Luke  ii.  14.  Good  will  towards 
men 1255 


THE   LIFE 


MR.    JOHN    HOWE. 


The  lives  of  persons  of  worth  and  eminence,  when 
drawn  up  with  faithfulness  and  care,  have  been  ever 
thou?bt  very  entertaining  and  improving;  and  where 
there  has  been  no  hope  of  recovering  any  exact  account 
of  one  of  a  distinguished  character,  most  people  have 
rather  chosen  to  have  some  short  memorials  of  him,  than 
thai  such  particulars  as  might  be  retrieved,  should  be  al- 
together buried  in  oblivion. 

It  may  be  questioned  whether  any  one  now  living  is 
capable  of  doing  complete  justice  to  the  memory  of  the 
truly  reverend  Mr.  John  Howe;  though  there  is  good 
reason  to  believe,  that  the  number  of  those  who  would  set 
a  value  upon  an  exact  account  of  his  significant  life 
(could  such  a  thing  be  compassed)  is  far  from  being  small. 
The  history  of  it  could  not  have  been  drawn  up  to  ad- 
vantage by  any  but  him.self,  or  one  that  had  his  personal 
direction  and  assistance ;  or  al  least  to  whom  he  had  given 
the  free  u.se  of  his  papers,  with  a  liberty  of  transcribing 
and  inserting  what  might  be  likely  to  give  entertainment 
to  the  curious  and  inquisitive:  whereas  it  has  unhappily 
fallen  out,  that  he  has  been  so  far  from  leaving  behind  him 
any  directions  for  such  a  purpose,  or  narrative  of  the 
most  material  passages  of  his  life,  or  hints  of  what  occur- 
red in  his  general  and  extensive  conversation,  or  even 
committing  his  papers  to  the  care  of  one  that  was  fit  to 
make  use  of  them  for  the  benefit  of  the  public,  that  before 
his  death  he  (as  we  shall  hereafter  see  in  the  course  of 
these  memorials  of  him)  destroyed  a  number  of  writings, 
that  might  have  afforded  good  materials  towards  the 
giving  a  true  historical  account  of  him  to  after  ages. 
'Tis  not  easy  for  us  to  judge  what  particular  reasons  he 
might  have  for  this  part  of  his  conduct,  and  therefore  it 
becomes  us  to  be  sparing  in  our  censures:  and  yet  I  must 
own  I  cannot  see  why  we  that  arc  yet  living  should  here- 
upon slight  or  throw  away,  or  they  that  come  after  us 
should  be  deprived  of,  what  is  still  preserved,  and  may  be 
recovered. 

Most  people,  I  doubt  not,  will  readily  conclude,  that  the 
world  has  this  way  lost  what  might  have  been  of  no  small 

I  Preface  to  .\ti.  Clioriloa«  Functml  Soimon  for  Mr  Hcnrr  Newcome. 


use.  But  after  all,  partly  from  the  memories  of  some  to 
whom  he  was  well  known,  and  whom  he  admitted  to  free- 
dom in  conversation ;  and  partly  from  some  letters  and  pa- 
pers, copies  whereof  were  carefully  preserved  in  the  hands 
of  his  relations,  friends,  and  acquaintance;  and  partly 
also  from  such  hints  and  pa.s.sages  as  he  has  left  behind 
hira  in  the  many  writings  he  has  published,  such  frag- 
ments may  be  gathered  up,  as  cannot,  1  think,  but  be 
agreeable  to  those  to  whom  his  memory  is  precious.  And 
though  in  the  memorials  of  him  that  are  thus  recovered, 
there  will  appear  several  gaps  which  could  not  be  filled 
up ;  yet  are  some  of  the  papers  and  things  preserved  so 
significant  and  worthy  of  notice,  that  I  cannot  help  ex- 
pecting to  have  a  good  number  concurring  with  me  in 
opinion,  that  it  would  be  unhappy  for  them  not  to  be  put 
together,  and  preserved. 

It  is  no  difficult  thing  to  foresee  that  it  will  occasion  no 
.small  regtet,  in  some  whose  respect  for  the  deceased  rises 
high,  to  find  the  account  given  of  one  that  was  so  eminent 
in  his  profession,  and  who  would  indeed  have  shined 
bright  in  any  station,  is  so  very  defective  and  imperfect : 
and  if  it  may  contribute  any  thing  to  their  satisfaction,  the 
compiler  of  this  life  is  free  to  own,  he  should  have  been 
heartily  glad  to  have  been  in  a  capacity  of  drawing  ii  up 
in  such  a  manner  as  the  subject  deserved.  He  himself 
had  that  knowledge  of  Mr.  Howe,  that  he  can  readily  say 
of  him,  as  he  did  of  the  celebrated  Mr.  Newcome  of  Man- 
chester, that  "  they  that  knew  him  best,  could  know  but  a 
small  part  of  his  true  and  great  worth,  and  might  always 
apprehend  when  they  knew  most  of  him,  there  was  still 
much  more  that  they  knew  not."'  He  laments  he  could 
not  be  belter  furnished  with  materials  in  this  underta- 
king, to  which  he  was  encouraged,  and  in  which  he  was 
assisted  by  many.  And  yet  having  been  at  considera- 
ble pains,  in  collecting  and  putting  together  what  i- 
here  offered  to  public  view,  thinks  he  may  be  allowed 
to  hope,  that  such  defects  as  are  observed  will  be  easily 
overlooked,  becau.se  he  can  with  safety  say,  it  would 
have  been  no  small  pleasure  to  him  to  have  been  able 
to  have  supplied  them;  and  that  any  mistakes  he  may 
have  run  into    will  be  readily  pardoned,  because  he 


THE  LIFE  OF  MR.  JOHN  HOWE. 


would  gladly  have  avoided  them,  had  he  but  known  how. 
And  if  11  .should  so  happen,  ihat  any  into  whose  hands 
these  papers  fall,  should  find  some  things  represented  in  a 
manner  that  may  not  be  suited  to  their  particular  gust, 
ihey  are  desired  to  consider,  that  the  compiler  acted  but 
the  part  of  an  historian,  upon  the  best  informations  he 
could  gel,  which  he  would  not  have  regarded,  if  he  had 
not  thought  them  fairly  credible  ;  but  if  any  are  furnished 
with  better  accounts,  and  better  vouchers,  he  not  only  can 
readily  submit,  but  shall  be  glad  to  be  favoured  with  their 
intelligence. 

To  begin,  then,  with  the  first  appearance  of  this  great 
man  upon  this  earthly  stage,  our  Mr.  John  Howe  was 
born  May  17,  1630,  the  29th  day  of  which  month  was  re- 
markable for  the  nativity  of  kmg  Charles  II.  and  which 
ver\'  year,  a  few  months  after,  gave  birth  to  that  excel- 
lent person,  Archbishop  Tillotson,  with  whom  Mr.  Howe, 
in  his  after-life,  had  a  particular  intimacy,  and  uncom- 
mon freedom.  The  place  of  his  birth  was  Loughbo- 
rough, a  noted  market  town,  in  the  county  of  Leicester ; 
of  which  town  his  father  was  for  some  time  the  worthy 
minister.  I  have  heard  Ids  father  commended  as  a  per- 
son of  singular  piety  and  probity ;  and  his  mother  as  a 
woman  of  distinguished  sense.  The  father  and  this  son 
of  his,  were  not  the  only  ministers  of  the  family.  For 
there  wa.s  one  Mr.  Obadiah  Howe,  vicar  of  Boston,  in 
Lincolnshire,  who  upon  several  occasions  appeared  in 
print,  and  died  in  1682,b  who  was  our  Mr.  John  Howe's 
uncle.  There  was  also  one  Mr.  William  Howe,  of 
Gedney,  in  the  same  county,  that  was  (I  suppose)  of 
the  family,  though  I  cannot  be  positive  how  related  to 
him. 

As  to  the  father  of  our  Mr.  Howe,  he  was  settled  in 
the  parish  of  Loughborough  by  Archbishop  Laud,  and 
afterwards  thrust  out  by  the  same  hand,  on  the  accoimt 
of  his  siding  with  the  puritans,  contrary  to  the  expecta- 
tion of  his  promoter.  He  was  one  of  those  who  could 
not  be  satisfied  to  give  in  to  that  nice  and  punctilious 
conformity,  upon  which  that  prelate  laid  so  great  a 
stress;  and  therefore  ii  was  not  thought  fit  to  suffer  him 
to  continue  in  the  exercise  of  his  ministry  in  that  popu- 
lous town.  Great  was  the  rigour  that  was  at  that  time 
used  in  the  ecclesiastical  courts,  by  which,  as  several 
were  driven  into  America,  and  others  into  Holland,  and 
other  foreign  parts,  so  was  this  worthy  person  from 
whom  Mr.  John  Howe  immediately  descended,  driven 
into  Ireland,  whither  he  took  this  his  son  (then  very 
young)  along  with  him.  While  they  continued  in  Ihat 
country,  that  execrable  rebellioL  broke  out,  in  which  so 
many  thousands  of  the  poor  proiestants,  who  were  alto- 
gether unprovided,  were  so  miserably  butchered",  and  a 
great  number  of  flourishmg  familiis  ruined  and  undone, 
by  the  enraged  papists,  whci.se  very  tenderest  mercies 
were  found  to  be  cruelty.  Both  father  and  son  were  at 
that  lime  exposed  to  very  threatening  danger,  the  place 
to  which  they  had  retired  being  for  several  weeks  to- 
gether besieged  and  assaulted  by  the  rebels,  though 
withoat  success.    A  very  special  providence  did  upon 

d  Foflti  Oxon.  p.  750. 


this  occasion  guard  that  life,  which  was  afterwards  made 
so  .serviceable  to  great  and  considerable  purposes.  Being 
driven  from  thence  by  the  war,  which  continued  for  some 
years,  the  father  returned  back  into  his  native  eouniry, 
and  settled  in  the  county  palatine  of  Lancaster;  and 
there  it  was  thai  our  Mr.  Howe  went  Ihrough  the  first 
rudiments  of  learning,  and  was  trained  up  in  the  know- 
ledge of  the  tongues,  though  I  have  not  been  able  to  get 
any  certain  information  who  were  his  particular  instruct- 
ors, nor  any  further  notices  relating  to  his  infancy  and 
childhood. 

He  was  sent  pretty  early  (I  cannot  say  exactly  in  what 
year)  to  Christ  College,  in  Cambridge,  where  falling 
among  such  persons  as  Dr.  Henry  More,  and  Dr.  Cud- 
worth,  of  both  whom  he  was  a  great  admirer,  I  think  it 
is  not  to  be  wondered  at,  that  in  his  early  days  he  received 
that  Platonic  tincture,  which  so  remarkably  runs  through 
the  writings  which  he  drew  up  and  published  in  his  ad- 
vanced years.  As  for  Dr.  More,  there  was  an  intimacy 
between  him  and  Mr.  Howe,  that  continued  till  the  Doc- 
tor's death;  which  being  known  to  Dr.  Davis  of  Heyden, 
(who  had  the  most  profound  veneration  imaginable  for 
the  Doctor,)  he  the  more  respected  Mr.  Howe  upon  that 
account. 

He  continued  at  Cambridge  till  he  took  the  degree 
of  B.  A.  and  then  removed  to  Oxford.  Mr.  Wood,  the 
antiquary,  says  that  he  was  of  Brazen-nose  College,  in 
Oxon,  and  Bible  Clerk  there  in  Michaelmas  term,  1648,= 
and  that  he  there  look  his  Bachelor's  degree,  Jan.  18, 
1649.<i  It  was  a  common  thing  then  to  take  the  same 
degree  in  both  imiversities,  and  I  suppose  it  is  so  to 
this  day. 

He  followed  his  studies  close,  and  his  great  attainments 
in  learning,  joined  with  his  exemplary  piety,  so  recom- 
mended him,  that  he  was  at  length  duly  elected  Fellow  of 
Magdalen  College,  (of  which  famous  society  he  was  a 
bright  ornament,)  after  he  had  been  made  Demy  by  the 
parliament  visitors.  Mr.  Wood  mentioning  ihis  of  the 
visitors,  intends  it  I  suppose  as  a  reflection ;  but  I  must 
own  that  may  have  been  the  case,  and  yet  there  may  be 
no  just  matter  of  reflection  in  it  either  on  them  or  on  him. 
Not  on  them,  supposing  ihe  person  in  whose  room  he  suc- 
ceeded deserved  to  be  ejected  ;  nor  on  him,  supposing  he 
did  nothing  unbecoming  to  get  into  his  place  when  he  was 
ejected. 

He  had  several  contemporaries  in  this  college,  Ihat 
afterwards  proved  nonconformists,  as  Mr.  Theophilus 
Gale,  Mr.  Thomas  Danson,  Mr.  Samuel  Blower,  and 
Mr.  John  Spilsbury.  Of  the  two  first,  Mr.  Wood  has 
given  some  account,'  among  the  Oxi'ord  Writers;  as  I 
also  have  done,  in  my  memoirs  of  those  who  were  eject- 
ed for  nonconformity  :f  but  the  two  latter  are  wholly 
omitteil  by  Mr.  Wood,  though  they  were  both  of  them 
Oxonians,  and  both  of  them  graduates,  because  they 
were  not  writers.  Mr.  Blower,  who  died  pastor  of  a 
congregation  of  dissenters,  in  the  town  of  Abingdon,  in 
the  county  of  Berks,'  was  often  used  to  say  with  plea- 
sure, when  Mr.  Howe  was  at  any  time  spoken  of  in  his 

e  Abtxif.  ml.  ii  p.  M2. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


ill 


aOnipiuiy,  that  they  two  were  horn  in  the  same  town, 
went  to  the  same  school,  and  were  of  the  same  college 
in  the  university.  And  Mr.  Spil.sbury,  who  was  eject- 
ed for  nonconformity  from  Bromsgrove  in  Worcester- 
shire.h  wa-s  one  with  whom  Mr.  Howe  kept  up  a  most 
intimate  and  endearing  correspondence  by  letter  to  his 
dying  day. 

I  might  also  mention  two  others,  who  were  Fellows 
of  the  same  college,  who  were  ejected  in  IdH'i,  whom 
Mr.  Wooil  wholly  overlooks,  viz.  Mr.  George  Por- 
ten  and  Mr.  Jimes  Ashhur.st,k  who  died  at  Newington 
Green,  near  London.  It  is  true  that  they  were  neither- 
of  them  writers,  and  yet  they  were  both  graduates,  the 
former  being  B.  D.  and  the  latter  M.  A.  and  therefore 
some  notice  ought  to  have  been  taken  of  them  in  his 
Faili.  Such  things  as  the.se  make  me  apprehend  that 
th.it  author  designedly  omitted  several  of  the  noncon- 
formists, for  fear  'heir  number  should  have  appeared  too 
large  and  considerible. 

The  famous  Dr.  Thorms  Goodwin  was  Precident  of 
the  college,  at  the  same  tmie  that  Mr.  Howe  and  the 
others  whom  I  have  now  mentioned  were  Fellows.  He 
had  a  gathered  church  among  the  scholars  of  that 
house,  and  finding  Mr.  Howt  who  had  an  established 
reputation  among  them,  did  not  offer  him.self  to  join  with 
them,  he  took  an  occasion  to  speak  to  him  about  it, 
when  they  two  were  by  themselves,  without  any 
other  company  with  them;  and  .signified  his  surprise 
that  one  of  his  character  for  serious  piety  should  not 
embrace  such  an  opportimity  of  Christian  fellowship, 
which  might  be  likely  to  have  many  good  consequences 
attending  it.  Mr.  Howe,  with  great  frankness,  told 
him  that  the  true  and  only  reason  why  he  had  been 
so  silent  about  that  matter,  wa*  becau.se  he  under- 
stood they  laid  a  considerable  stress  among  them,  upon 
some  distinguishing  peculiarities,  of  which  he  had  no 
fondness,  though  he  could  give  others  their  liberty  to 
lake  their  own  way,  without  censurinr  them,  or  having 
any  unkind  thoughts  of  them ;  but  ihit  if  they  would 
admit  him  into  their  society  upon  catlolic  terms,  he 
would  readily  become  one  of  them.  Tie  Doctor  em- 
braced him,  and  told  him  he  would  do  it  with  all  his 
heart;  and  that,  to  his  knowledge,  it  wouln  be  much  to 
the  satisfaction  and  edification  of  all  that  were  con- 
cerned :  and  he  thereupon  became  a  member  of  that 
society.  It  is  with  no  small  pleasure  that  I  relate  this 
pas,sage,  which  is  a  proof  that  Dr.  Goodwin  was  not  so 
narrow  and  confined  in  his  temper  and  principles  as 
some  people  have  represented  him. 

Mr.  Howe's  promotion  and  reputation  in  the  college, 
and  through'  the  university,  added  new  spurs  to  his 
diligence  and  application,  which  was  so  great,  that  he 
furnished  himself  with  a  large  fund  of  rational  and 
theological  learning,  the  fruits  whereof  were  very  con- 
spicuous in  his  following  life.  He  took  the  degree  of 
M.  A.  July  9,  1652;!  Mr.  Thenphilus  Gale,  his  fcllow- 
collegiale,  whom  I  was  mentioning  but  now,  having 
taken  the  very  same  degree  but  the  month  before.  And 
by  this  time  he  had  not  only  gone  through  a  course  of 

b  K\mit  »ol  ii.  »  t™.       i  lb.  p  70.       k  lb  p  Tl.       I  Fajli  Oioo.  p.  99. 


philosophy,  conversed  closely  with  the  heathen  moral- 
ists,  read  over  the  accounts  we  have  remaining  of  pagan 
theology,  the  writings  of  the  school-men,  and  several 
."systems  and  common-places  of  the  reformers,  and  the 
divines  that  succeeded  them,  but  (as  he  himself  sig- 
nified to  one  from  whom  I  had  it)  ha<l  thoroughly 
studied  the  sacred  Scriptures,  and  from  thence  drawn 
up  a  body  of  divinity  for  himself  and  his  own  use, 
which  he  saw  very  little  occasion  afterwards  to  vary 
from,  in  compliance  with  the  schemes  of  others. 

Af;er  his  taking  his  la.st  degree,  Mr.  Howe  became 
a  preacher,  and  was  ordained  by  Mr.  Charles  Herle  at 
his  church  of  Winwick  in  Lancashire,  which  Mr. 
Wood  says  is  one  of  the  richest  churches  in  the  king- 
dom. This  Mr.  Herle  was  a  very  noted  man  in  those 
times ;  and  upon  the  death  of  Dr.  Twiss,  was  chosen 
prolocutor  of  the  Assembly  of  Divines  at  Westminster. 
In  his  parish  there  were  several  chapelrics,  and  the 
ministers  that  officiated  in  them  assisted  at  Mr.  Howe's 
ordination.  And  he  would  often  say  that  this  Mr. 
Herle  wxs  a  primitive  bishop,  and  the  assistants  in  his 
several  chapels  were  his  clergj' ;  and  they  joining  in 
laying  on  hands  upon  him,  he  thought  few  in  modem 
times  had  so  truly  primitive  an  ordintition  as  he.  And 
Mr.  Howe  always  spoke  of  this  Mr.  Herle  with  a  very 
great  and  particular  respect. 

Some  time  after,  by  an  unexpected  conduct  of  Divine 
Providence,  he  was  called  to  the  stated  exerci.se  of  his 
ministry  in  the  town  of  Great  Torrington,  in  the  county 
of  Devon.  Dr.  Walker"  tells  us  that  this  place  is  a 
.sort  of  donative  or  curacy,  belonging  to  Christ  Church 
in  Oxford,  but  deemed  equivalent  to  one  held  by  insti- 
tution. He  says  that  Mr.  Thcophilus  Powel  was  turned 
out  here  about  KAd,  and  was  succeeded  by  the  famous 
independent  Mr.  Lewis  Stukcly ;  and  after  him  came 
Mr.  Howe. 

He  was  but  young  at  the  lime  of  his  first  settlement 
in  that  town,  and  yet  even  there  did  he  wonderfully 
fulfil  his  ministry,  and  his  labours  were  ble.s.scd  with 
great  success.  When  he  first  came  thither,  several  of 
the  inhabitants  were  members  of  the  congregational 
church  at  Biddeford,  of  which  Mr.  William  Banlet» 
was  pastor,  who  had  been  Mr.  Howe's  particular  ac- 
quaintance at  Oxford.  Being  weary  of  the  fatigue  of 
going  five  or  six  miles  every  sacrament  day,  and  dis- 
posed to  sit  down  under  Mr.  Howe's  ministry,  these 
people  desired  a  dismission  from  the  church  at  Bidde- 
ford, and  Mr.  Barilct  readily  resigned  them  to  Mr. 
Howe,  in  whom  there  was  a  general  concurrence;  and 
he  had  a  numerous  auditor)-,  and  a  very  flourishing 
Christian  society  under  his  pastoral  rare,  and  thought 
of  no  other  than  of  living  and  dying  with  them. 

I  shall  not  easily  forget  the  account  he  once  gave 
me  in  private  conversation,  of  the  great  pains  he  look 
among  ihem,  without  any  help  or  assistance,  on  the 
public  fasis,  which  in  those  days  returned  pretty  fre- 
quently, and  were  generally  kept  with  veri-  great  so- 
lemnity. He  told  me  it  was  upon  those  occasions  his 
common  way  to  begin  about  nine  in  the  morning,  with 


I  Attempt,  part  ii.  p. 


1  Sm  Abridc  vol  ii.  p.  «*. 


THE  LIFE  OP  MR.  JOHN  HOWE. 


a  prayer  for  about  a  qnarler  of  an  hour,  in  which  he 
be{;?ed  a  blessing  on  the  work  of  Ihe  da)- ;  and  aflcr- 
■wards  read  and  expounded  a  chapter  or  psalm,  in  which 
he  .spent  about  three  quarters;  then  prayed  for  about 
an  hour,  preached  for  another  hour,  and  prayed  for 
about  half  an  hour.  After  this,  he  retired  and  took 
some  little  refreshment  for  about  a  quarter  of  an  hour 
or  more,  (the  people  singing  nil  the  while,)  and  then 
came  again  into  the  pulpit,  and  prayed  for  another 
hour,  and  gave  them  another  sermon  of  about  an  hour's 
length ;  and  so  concluded  the  service  of  the  day,  at 
about  four  o'clock  in  the  evening,  with  about  half  an 
hour  or  more  in  prayer:  a  sort  of  service  that  few  could 
have  gone  through  without  inexpressible  w-eariness 
both  to  themselves  and  their  auditories  !  But  he  had  a 
strong  head,  a  warm  heart,  and  a  good  bodily  consti- 
tution: and  the  more  he  spent  himself  in  his  Master's 
service,  the  more  was  he  beloved  by  the  inhabitants  of 
his  parish. 

While  he  continued  his  painful  labours  in  this  town, 
he  kept  up  a  good  correspondence  with  the  ministers 
in  the  neighbourhood,  and  all  over  the  country,  and 
was  greatly  esteemed  :  but  there  was  a  particular  inti- 
macy between  him  and  the  famous  Mr.  George  Hughes 
of  Plymouth,"  who  made  a  greater  figure,  and  had  a 
greater  interest  and  influence,  than  most  of  the  minis- 
ters in  those  parts ;  and  he  was  married  to  his  daughter 
March  I,  l(J5t.  These  two  kept  up  a  weekly  mutual 
correspondence  by  Latin  letters,  and  I  have  a  memor- 
able pa.ssage  to  relate  as  to  one  of  them.  Mr.  Howe 
happened  to  have  a  fire  in  his  house  at  Torrington, 
which  might  have  been  ruinous  to  his  family,  if  a  vio- 
lent rain  which  fell  just  at  that  time  had  not  con- 
tributed greatly  to  extinguish  it.  On  that  very  day  it 
so  fell  out  tliat  he  received  a  letter  from  his  father 
Hughes,  which  concluded  with  this  prayer;  Sil  ros 
cacli  super  habilaculum  vcslrum:  Let  the  dew  of  hea- 
ven be  upon  your  dwelling :  which  was  a  prayer,  the 
seasonableness  of  which  for  his  children  in  the  letter  of 
it,  the  good  man  could  not  apprehend  at  the  time  of 
writing ;  but  they  could  not  but  affectionately  remark 
it  at  the  receipt  of  it. 

Some  lime  after  (I  cannot  with  certainty  say  how 
long)  Mr.  Howe  having  occasion  to  take  a  journey  to 
London,  was  detained  there  longer  than  he  intended. 
He  had  the  curiosity  to  go  one  Lord's  day  (and  it  was 
on  the  last  that  he  designed  to  continue  in  town)  to  be 
an  auditor  at  the  chapel  at  Whitehall ;  but  I  cannot 
meet  with  any  one  that  can  with  certainty  recollect 
who  was  to  be  that  day  the  preacher.  Cromwell,  who 
generally  had  his  eyes  every  where,  .spied  out  Mr. 
Howe  in  the  audiU)ry,  and  knew  him  by  his  garb  to 
be  a  country  minister,  and  thought  he  discerned  some- 
thing more  than  ordinary  in  his  countenance,  and  sent 
a  messenger  to  him  to  desire  to  .speak  with  him  when 
the  worship  of  God  was  over.  Upon  his  coming  to 
him,  Cromwell  requested  him  to  preach  before  him  the 
Lord's  day  following.  Mr.  Howe  was  surprised  with 
the  unexpected  motion,  and  modestly  desired  to  be  cx- 

0  S«o  Abridc.  vul.  ii.  p.  222. 


cased.  Cromwell  told  him  it  was  a  vain  thing  to  at- 
tempt to  excuse  himself,  for  that  he  would  take  no 
denial.  Mr.  Howe  pleaded,  that  having  despatched 
what  business  he  had  in  town,  he  was  tending  home- 
wards, and  could  not  be  absent  any  longer  without  in- 
convenience. Cromwell  inquired  what  great  damage 
he  was  liable  to  sustain,  by  tarrying  a  little  longer  1 
Mr.  Howe  replied,  that  his  people,  that  were  very  kind 
to  him,  would  be  uneasy,  and  think  he  neglected  them, 
and  slighted  their  respect.  Cromwell  promised  to  write 
10  them  himself  and  to  send  down  one  to  supply  his 
place,  and  actually  did  .so;  and  Mr.  Howe  staid  and 
preached  as  he  was  desired ;  and  when  be  had  given 
him  one  sermon,  Cromwell  still  pressed  for  a  second 
and  a  third ;  and  at  last,  after  a  great  deal  of  free  con- 
versation in  private,  nothing  would  serve  him  (who 
could  not  bear  to  be  contradicted,  after  he  had  once  got 
the  power  into  his  hands)  but  he  must  have  him  to  be 
his  household  chaplain,  and  he  would  take  care  his 
place  should  be  supplied  at  Torrington,  to  the  full 
satisfaction  of  the  people.  Mr.  Howe  did  all  that  lay 
iu  his  power  to  excuse  himself  and  get  off;  but  no 
denial  would  be  admitted.  And  at  length  (though  not 
without  great  reluctance)  he  was  prevailed  with  to 
comply,  and  remove  with  his  family  to  Whitehall, 
where  several  of  his  children  were  born:  and  in  this 
difficult  station  he  enaeavoured  to  be  faithful,  and  to 
keep  a  good  conscie:ice.  And  this  I  suppose  is  the 
time  when,  as  Mr.  Wood  informs  us,p  he  became  Lec- 
turer of  St.  Margaret's  church  in  Westminster.  Certain 
it  is,  that  he  was  then  a  celebrated  preacher,  and  gene- 
rally respected ;  and  it  has  been  observed  by  several, 
that  there  was  hardly  iny  man  that  was  in  an  eminent 
public  station  in  those  critical  limes,  and  that  was  ad- 
mitted to  the  knowledge  of  so  many  secrets  as  he,  that 
was  so  free  from  censure  in  the  changes  that  afterwards 
succeeded.  A  plain  argument  of  uncommon  conduct 
and  caution  ! 

Never  can  I  And  him  so  much  as  charged,  even  by 
those  that  have  been  most  forward  to  inveigh  against 
a  number  of  "lis  contemporaries,  with  improving  his 
interest  in  tlose  who  then  had  the  management  of 
affairs  in  their  hands,  either  to  the  enriching  himself, 
or  the  doing  ill  offices  to  others,  though  of  known  dif- 
fering sentiments.  He  readily  embraced  ever)-  occ!E>ion 
that  offered,  of  serving  the  interest  of  religion  and 
learning,  and  opposing  the  errors  and  designs  which 
at  that  time  threatened  both.  Among  many  instances 
of  his  generous  temper,  I  shall  mention  one,  which 
was  his  sea-sonable  service  to  Dr.  Selh  Ward,  who  was 
afterwards  Bishop  of  Exeter,  and  Sarum,  ^successively. 
The  case  in  short  was  this.  In  ItiST,  that  gentleman, 
who  had  succeeded  Mr.  John  Greaves  some  time  before 
as  Astronomy  professor  in  the  university  of  Oxon,  stood 
candidate  for  the  principalship  of  Jesus  college  in  the 
same  university,  upon  the  resignation  of  Dr.  Michael 
Roberts.  Dr.  Ward  had  the  majority  of  Ihe  Fellows 
for  him;  but  Mr.  Francis  Howell  of  Elxeter  college 
made  an  interest  in  the  Protector  Cromwell,  and  obtained 

p  Athon.  Oxon.  nil.  ii  p.  1014. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


his  promise  for  ihe  filling  up  that  vacancy.  Dr.  Ward 
not  knowing  that  matters  had  gone  so  far,  wa.s  for 
making  an  interest  in  the  Protector  loo,  and  in  order  to 
ii  applied  to  Mr.  Howe,  who,  without  making  great 
promises  as  to  success,  readily  offered  to  introduce  him 
to  the  Protector,. and  do  him  what  service  he  was  able. 
Having  obtained  an  audience,  and  they  three  being  j 
together,  Mr.  Howe  gave  Cromwell  a  great  character 
of  Dr.  Ward,  with  respect  to  his  learning,  and  signified 
how  ill  it  would  sound,  if  a  man  of  his  known  merit 
should  be  discountenanced;  especially  when  he  had  the 
majority  of  the  Fellows  on  his  side.  Cromwell  replied, 
that  Dr.  Roberts  having  resigned  his  principalship 
into  his  hands,  he  had  been  informed  that  it  was  his 
right  to  fill  up  the  vacancy ;  and  he  had  given  his 
promise  to  Mr.  Howell,  and  could  not  draw  back.  But 
immediately  taking  Mr.  Howe  aside,  and  discoursing 
hiin  freely  about  Dr.  Ward,  and  he  telling  him  that  in 
his  apprehension  it  would  be  much  for  his  honour  to 
do  something  for  the  Doctor,  and  that  he  would  thereby 
encourage  men  of  merit  and  learning,  he  returned  to 
Dr.  Ward,  who  continued  waiting,  and  told  him  that 
he  found  Mr.  Howe  to  be  much  his  friend,  and  was 
upon  his  report  of  him  disposed  to  give  him  some 
tokens  of  his  regard :  and  thereupon  he  pleasantly 
asked  him  what  he  thought  the  principalship  of  Jesus 
College  might  be  worth  1  The  Doctor  freely  told  him 
what  was  the  value  of  it  according  to  common  com- 
pulation. And  thereupon  he  gave  the  Doctor  a  promise, 
that  he  would  allow  hira  the  sum  that  he  mentioned 
annually.  This  was  at  that  time  reckoned  a  .seasonable 
kindness:  and  the  Doctor  expressed  his  grateful  sense 
of  it  to  Mr.  Howe  some  time  after,  when  upon  the 
change  of  the  times  he  became  a  greater  man. 

There  were  many  others  to  whom  Mr.  Howe  was 
very  serviceable  while  he  continued  at  Whitehall :  and 
never  was  he  known  to  be  backward  to  assist  any  of 
the  royalists  or  episcopalians  in  distress,  if  they  were 
hut  persons  of  real  merit.  He  befriended  several  with 
his  advice  and  interest  upon  their  being  obliged  to  ap- 
pear before  the  Triers,  in  order  to  the  having  their 
approbation  before  their  being  allowed  to  ofliciate  in 
public  as  ministers.  Among  the  rest  that  applied  to 
him  for  advice  upon  that  occasion,  Ihe  celebrated  Dr. 
Thomas  Fuller,  who  is  so  well  known  by  his  punning 
writings,  was  one.  That  gentleman,  who  was  gene- 
rally upon  the  merry  pin,  being  to  lake  his  turn  before 
these  Triers,  of  whom  he  had  a  very  formidable  notion, 
thus  accasied  Mr.  Howe,  when  he  applied  to  him  for 
advice.  Sir,  said  he,  you  may  observe  I  am  a  pretty 
corpulent  man,  and  I  am  to  go  through  a  pa.ssage  that 
is  very  straight,  I  beg  you  would  be  so  kind  as  to  give 
me  a  shove,  and  help  me  through.  He  freely  gave 
him  his  advice,  and  he  promised  to  follow  it ;  and  when 
he  appeared  before  them,  and  they  proposed  to  him  the 
usual  question,  Whether  he  had  ever  had  any  experience 
of  a  work  of  grace  upon  his  heart  1  he  gave  this  in  for 
answer,  that  he  could  appeal  to  the  Searcher  of  hearts, 
that  he  made  conscience  of  his  very  thoughts  ;  with  which 
answer  they  were  satisfied,  as  indeed  they  well  might. 


In  short,  so  generous  was  Mr.  Howe,  in  using  his 
interest  on  the  behalf  of  persons  of  any  worth  that 
applied  to  him,  that  I  have  been  informed  Cromwell 
once  freely  told  him,  that  he  had  obtained  many  favours 
for  others;  but,  .says  he,  I  wonder  when  the  time  is  lo 
come  that  yuu  will  move  for  any  thing  for  yourself,  oi 
your  family.  A  plain  argument  that  he  took  him  for  a 
very  disinterested  person,  and  as  free  from  selfishness 
as  he  was  from  partiality. 

And  here  I  know  not  how  to  forbear  mentioning  a 
pa.ssage  that  I  had  from  Mr.  Howe's  own  mouth,  when 
I  had  the  happiness  of  some  hours'  free  conversation 
with  him,  without  any  interruption.  I  had  heard  from 
several,  (and  it  had  been  confirmed  to  me  by  Mr. 
Jeremy  White,  who  lived  at  Whitehall  at  the  very 
same  lime  with  Mr.  Howe,)  that  the  notion  of  a  par- 
ticular faith  in  prayer  prevailed  much  in  Cromwell's 
court ;  and  that  it  was  a  common  opinion  among  them, 
that  such  as  were  in  a  special  maimer  favoured  of  God, 
when  they  offered  up  prayers  and  supplications  to  him 
for  his  mercies,  either  for  themselves  or  others,  often 
had  such  impressions  made  upon  their  minds  and  spirits 
by  a  divine  hand,  as  signified  to  them,  noi  only  in  the 
general  that  their  prayers  would  be  heard,  and  gra- 
ciously answered,  but  that  the  particular  mercies  that 
were  sought  for  would  be  certainly  bcslowed ;  nay, 
and  sometimes  also  intimated  to  ihcm  in  what  way  and 
manner  they  would  be  afforded,  and  pointed  out  to 
ihem  future  events  beforehand,  which  in  reality  is  the 
same  with  inspiration.  Having  heard  of  mischief  done 
by  the  prevalence  of  this  notion,  I  took  the  opportunity 
that  offered,  when  there  was  nothing  to  hinder  the 
utmost  freedom,  to  inquire  of  Mr.  Howe  what  he  had 
known  about  this  matter,  and  what  were  his  appre- 
hensions concerning  ill  He  told  me  the  prevalence  of 
the  notion  that  1  mentioned' at  Whitehall,  at  the  time 
when  he  lived  there,  was  too  notorious  lo  be  called  in 
question ;  and  that  not  a  little  pains  was  taken  to  cul- 
livate  and  support  it;  and  that  he  once  heard  a  sermon 
there,  (from  a  person  of  note,)  the  avowed  design  of 
which  was  lo  maintain  and  defend  it.  He  said,  he  was 
so  fully  convinced  of  the  ill  tendency  of  such  a  prin- 
ciple, that  after  the  hearing  this  sermon,  he  thought 
himself  bound  in  conscience,  when  it  came  next  to  his 
turn  to  preach  bclore  Cromwell,  to  set  him.self  indus- 
triously to  oppose  it,  and  to  beat  down  that  spiritual 
pride  and  confidence,  which  such  fancied  impulses  and 
impre.s,sions  were  apt  to  produce  and  cherish.  He  told 
me,  he  observed  that  while  he  was  in  the  pulpil 
Cromwell  heard  hiin  with  great  atleniion,  but  would 
sometimes  knit  his  brows,  and  discover  great  uneasi- 
ness. When  the  sermon  was  over,  he  told  me  a  person 
of  distinction  came  to  him,  and  asked  him  if  he  knew 
what  he  had  done ;  and  signified  it  lo  him  as  his  ap- 
prehensioh  that  Cromwell  would  be  so  incensed  upon 
that  discourse,  that  he  would  find  it  very  dtfficul  e\tt 
lo  make  his  peace  wiih  him,  or  secure  his  favour  for  th«. 
future.  Mr.  Howe  replied,  that  he  hod  bul  discharged 
his  conscience,  and  could  leave  the  event  with  God. 
He  told  me  that  he  atWrwards  observed  Cromwell  was 


THE  LIFE  OF  MR.  JOHN  HOWE. 


cooler  in  his  carriage  to  him  than  before;  and  some- 
times he  thought  he  would  have  spoken  to  him  of  the 
matter,  but  he  never  did,  and  rather  chose  to  forbear. 
He  added,  that  he  had  a  great  deal  of  satisfaction  in 
what  he  did  in  this  case,  both  in  the  time  of  doing  it, 
and  ever  afterwards,  to  the  time  of  our  conversing  to- 
gether upon  this  subject. 

I  well  remember,  that  upon  this  occasion  I  begged 
of  Mr.  Howe  a  sight  of  the  notes  of  this  sermon  of  his 
upon  a  particular  faith  in  prayer,  if  ever  he  could 
recover  them,  and  he  gave  me  a  promise ;  and  when  I 
reminded  him  of  it  some  lime  after,  he  told  me  he  had 
looked  for  the  notes,  but  could  not  find  them.  And  not 
long  since  I  desired  a  search  might  be  made  for  it, 
among  the  few  notes  of  his  that  remain.  And  what 
could  be  found,  though  it  is  but  a  fragment,  shall  be 
added  in  the  close  of  this  account. 

Whilst  he  continued  in  Cromwell's  family,  he  was 
often  put  upon  secret  services;  but  they  were  always 
honourable,  and  such  as,  according  to  the  best  of  his 
judgment,  might  be  to  the  benefit  either  of  the  public, 
or  of  particular  persons.  And  when  he  was  once  en- 
gaged he  used  all  the  diligence,  and  secrecy,  and  des- 
patch, he  was  able.  Once  particularly  I  have  been 
informed,  he  was  sent  by  Oliver  in  haste,  upon  a  cer- 
tain occasion,  to  Oxford,  to  a  meeting  of  ministers  there, 
and  he  made  such  despatch,  that  though  he  rode  by  St. 
Giles's  Church  at  twelve  o'clock,  he  arrived  at  Oxford  by 
a  quarter  after  five.  In  short,  he  so  behaved  himself  in 
this  station,  that  he  had  the  ill  will  of  as  few  as  any 
man,  and  the  particular  friendship  of  the  great  Dr. 
Wilkins,  who  was  afterwards  Bishop  of  Che.'^ter,  and 
several  others,  who  were  great  supports  of  real  piety 
and  goodness  in  those  times,  and  afterwards  eminent 
under  the  legal  establishment. 

When  Oliver  died,  his  son  Richard  succeeded  him  as 
Protector,  and  Mr.  Howe  stood  in  the  same  relation  to 
the  son,  as  he  had  done  to  the  father.  He  was  still 
chaplain  at  court,  when  in  October,  1G38,  he  met  with 
the  congregational  brethren  at  the  Savoy,  at  the  time 
of  their  drawing  up  their  Confession  of  faith,  &c.i  And 
though  he  meddled  not  with  state  affairs  neither  then 
nor  afterwards,  yet  he  has  often  been  heard  to  say,  that 
he  was  in  his  judgment  very  much  against  Richard's 
parting  with  his  parliament,  which  he  easily  foresaw 
would  issue  in  his  own  ruin.  I  have  been  told  by  a 
friend,  that  discoursing  once  freely  with  Mr.  Howe, 
about  the  .setting  Richard  aside,  he  intimated  to  him, 
that  it  was  but  a  parenthesis  in  a  public  paper,  thai 
was  the  occasion  of  the  great  ill-will  of  the  officers  to  him 
which  rose  at  length  to  that  height,  that  nothing  would 
satisfy,  but  the  pulling  him  down.  And  when  thfc  same 
person  signified  in  a  way  of  free  di.scourse  to  Mr.  Howe, 
that  he  had  heard  Richard  reflected  on  as  a  weak 
man.  he  with  some  warmth  made  this  return;  How 
could  he  be  a  weak  man,  when  upon  the  remonstrance 
that  was  brought  from  the  army  by  his  brother  Fleet- 
wood, he  .stood  it  out  all  night  against  his  whole  council, 
and  continued  the  debate  till  four  o'clock  in  the  morning, 

n  Sm  Mcmoi™  of  iho  Lifoof  Dr  J.  Owen,  prefixed  lo  the  coroulclo  col- 
lecUun  of  liu  Sonnonj,  p.  ai. 


having  none  but  Thurlow  lo  abet  him;  maintaining 
that  the  dissolving  that  parliament  would  be  both  his 
ruin  and  theirs !  Upon  some  further  discourse  on  the 
same  subject,  Mr.  Howe  told  my  friend,  thai  Fleetwood 
undertook  with  great  solemnity,  that  if  Richard  would 
but  comply  with  the  proposal  ihat  was  made  him,  the 
army  should  not  do  him  the  least  damage.  And  he 
added,  that  when  Fleetwood  was  afterwards  put  in 
mind  of  this,  all  the  answer  he  returned  was,  that  he 
thought  he  had  had  more  interest  in  the  army  than  be 
found  he  had.  And  Mr.  Howe  further  added,  that  ac- 
cidentally meeting  with  Major-General  Berry,  who  was 
in  those  times  so  active  and  busy,  some  time  after  the 
restoration,  when  he  was  but  in  very  mean  circum- 
stances, he  very  freely  told  him,  with  tears  running 
down  his  cheeks,  that  if  Richard  had  but  at  that  time 
hanged  up  him,  and  nine  or  ten  more,  the  nation  might 
have  been  happy.  But  without  applauding  what  was 
weak,  or  vindicating  what  was  blameable,  it  becomes 
us  to  be  sensible,  that  the  great  and  infinitely  wise 
God  had  purposes  to  serve,  that  were  out  of  the  reach 
of  human  foresight. 

When  the  army  had  got  their  will,  and  set  Richard 
aside,  they,  as  it  was  foreseen  they  would,  soon  fell 
themselves;  and  a  way  was  made  by  Monk  to  bring 
things  back  into  the  old  channel.  Mr.  Howe  returned 
to  his  people  at  Torringion,  and  continued  his  labours 
among  them  till  the  restoration :  at  which  time  there 
was  such  a  madness  attending  the  universal  joy,  that  it 
is  a  perfect  wonder  the  nation  ever  in  any  measure  re- 
covered it.  The  king  being  restored,  made  for  some 
time  more  use  than  was  usual  of  the  lords-lieutenants 
and  their  deputies  to  keep  the  .several  coimties  of  the 
kingdom  in  awe :  many  were  made  offenders  for  a 
word,  and  the  most  cautious  preachers  were  accused 
and  censured,  if  they  were  not  intoxicated  to  the  same 
degree  with  their  neighbours.  Among  the  rest,  Mr. 
Howe,  though  as  cautious  as  most  men  of  giving  dis- 
turbance to  any,  yet  met  with  some  trouble,  in  the  year 
IfiGO,  a  few  months  after  the  restoration,  which  appears 
lo  have  been  given  him  by  persons  that  were  desirous 
to  do  a  pleasure  to  those  who  then  had  the  ascendant. 

He  was  informed  against  by  John  Evans  and 
William  Morgan,  as  delivering  somewhat  that  was 
seditious  and  even  treasonable,  in  two  sermons  preached 
from  Gal.  vi.  7,  8.  on  Sep.  30,  and  Oct.  14.  The  inform- 
ation was  given  before  Mr.  Wellington  the  mayor, 
who  took  an  engagement  from  Mr.  Howe,  and  others 
on  his  behalf,  for  his  appearance  at  the  next  sessions, 
to  answer  to  lhat  matter.  Before  lhat  time,  some  of 
the  deputy-lieutenants  of  the  county  (who  were  not 
willing  the  magistrates  of  the  .several  corporations 
should  be  too  powerftil)  sent  word  to  the  mayor  lhat 
they  could  not  be  present  at  the  appointed  ses.sion,  but 
desired  lo  hear  the  matter  at  some  other  time,  and  pre- 
fixed a  day  for  that  purpose,  to  which  the  mayor  accord- 
ingly adjourned  the  sessions  in  compliance  with  their 
desire.  And  whereas  Mr.  Howe  in  open  court  demanded 
the  benefit  of  the  statute  of  1  Edw.   VI.  and  1  Eliz.  to 


THE  LIFE  OF  MR.  JOHN  HOWE. 


purge  himself  by  more  evidences  than  ihe  informers,  the 
mayor  administered  an  oath  to  one  and  twenty  witnesses, 
who  were  judicious  men,  enjoining  them  on  his  majesty's 
behalftodeclare  the  truth  of  the  matter;  and  they  all  clear- 
ed Mr.  Howe  from  the  guilt  in  the  accusation,  and  the 
court  accordingly  discharged  him. 

Some  lime  after  this,  on  November  34th,  one  of  the 
constables  of  the  town  summoned  the  mayor  to  appear 
before  the  deputy-lieutenant,  by  a  warrant,  dated  the 
14th,  which  he  had  kept  ten  days  by  him;  and  the 
same  being  signed  by  four  gentlemen  who  had  been  in 
town  the  day  that  the  warrant  bore  date,  (which  was  the 
very  day  of  the  hearing,)  and  the  sheriff's  hand,  who 
was  not  then  in  town,  being  also  to  the  warrant,  the 
mayor  doubted  whether  the  warrant  was  made  by  the 
gentlemen  or  not;  and  thereupon  wrote  to  the  sheritf, 
that  in  case  he  might  not  be  excused  from  appearing, 
he  would  prepare  for  it,  as  far  as  would  consist  with  his 
office  and  place :  but  the  messenger  not  returning  soon 
enough,  (the  summons  being  for  Saturday,  and  the  ap- 
pearance the  Wednesday  morning  after,)  the  mayor 
gave  another  letter  to  the  depuly-lieutcnants  to  the 
same  purpose,  and  they  presently  sent  a  party  of  horse 
for  him,  who  carried  him  to  Exon  ;  where  appearing 
before  the  said  deputy-lieutenants,  they  told  him  he  had 
acted  unwarrantably  in  the  case  of  Mr.  Howe,  and 
committed  hlin  to  the  Marshalsea,  where  he  paid  three 
pounds  for  fees,  and  afterwards  was  bound  over  to  ap- 
pear at  the  next  assizes ;  and  when  they  came,  this  af- 
fair of  Mr.  Howe  was  heard  at  large  before  the  judge, 
and  the  notes  that  were  taken  in  short-hand  by  a  hearer 
were  read  before  him;  and  having  heard  them  out,  he 
said  the  charge  was  wholly  bottomed  upon  a  mistake, 
and  cleared  him.  One  of  the  accusers  soon  left  the  town, 
and  was  seen  there  no  more ;  and  the  other  cut  his  own 
throat,  and  was  buried  at  a  cross  road. 

It  is  observable  that  there  were  many  things  of  this 
kind  at  that  time  in  several  parts  of  England,  which  seem 
to  have  been  managed  in  concert,  on  purpose  to  make 
way  for  the  celebrated  Act  of  Uniformity;  as  in  the  case 
of  Mr.  Andrew  Parsons,  of  Wem,  in  Shropshire,'  Mr. 
John  Sacheverel,  of  Wincatmton,  in  Somersetshire,' 
and  divers  others. 

When  things  were  thought  sufficiently  prepared  for  it, 
at  length,  in  166i,  the  Act  of  Uniformity  passed  the 
two  houses  of  parliament,  though,  as  it  was  observed, 
(and  it  ought  not  to  this  day  to  be  forgotten,)  with  a 
very  small  majority  in  the  House  of  Commons ;  and  it 
took  place  on  August  ilih,  this  year.  Mr.  Howe  on  that 
day  preached  two  very  affecting  sermons  to  his  people 
at  Torrington,  and  his  auditory  were  all  in  tears.  He 
consulted  his  conscience,  and  could  not  be  satisfied  with 
the  tenns  of  conformity  fixed  by  the  law,  some  account 
of  which  he  gave  in  his  farewell  sermons.  He  here- 
upon quitted  his  public  station  in  the  church,  and  be- 
came a  silenced  nonconformist  :  though  how  that 
church  from  which  he  was  eichtded,  can  be  that  truly 
primitive  and  apostolic  choich  that  it  is  represented, 
and  yet  exclude  one  of  his  latitude,   remains  to  many 

I  do*  CoofonniA's  Founli  Pic*  fot  tin  NonanibniiBlJ,  p.  30,  ttc 


to  this  day  a  mystery.  I  shall  not  easily  forget  what 
he  biiu.self  has  told  me,  rt.;.  that  the  lirst  tune  be 
accidentally  fell  into  Ihe  company  of  his  much  valued 
friend  Dr.  Wilkins,  after  the  affecting  change  which 
that  act  produced,  (under  the  sad  effects  whereof  many 
worthy  persons  are  still  groaning,)  the  Doctor  in  his 
usual  way  entering  into  a  free  and  pleasant  conversa- 
tion with  him,  told  him  that  that  act  had  had  such  con- 
sequences as  a  little  surprised  him.  Some,  he  said,  that 
he  should  have  ihousht  much  too  stiff  and  risid  ever 
to  have  fallen  in  with  the  establishment,  had  complied 
and  conformed,  while  others  that  he  thought  had  a  suf- 
ficient latitude  to  have  conformed,  bad  stood  out  and 
continued  nonconformists:  and  he  intimated  to  Mr. 
Howe  that  he  took  him  for  one  of  the  latter  .sort,  and 
should  therefore  be  glad  to  know  the  rea-wns  of  his 
conduct.  Mr.  Howe  very  frankly  told  him,  that  he  had 
weighed  that  matter  with  all  the  impartiality  he  was 
able,  and  had  not  so  slender  a  concern  for  his  own  iLse- 
fulness  and  comfort,  as  not  to  have  been  willing  and 
desirous  to  have  been  under  the  establishment,  could 
he  but  have  compassed  it  with  satisfaction  to  hi-S  con- 
science :  but  that  the  giving  him  a  particular  account 
of  the  workings  of  his  mind  upon  that  occasion, 
(which  he  was  free  to  do  without  any  reserve,  when  a 
convenient  opportunity  offered,)  would  take  up  much 
more  time  than  they  then  had  to  spend  together ;  and 
that  so  many  things  were  necessarily  to  be  touched 
upon  in  a  discourse  on  that  subject,  that  it  was  not  pas- 
sible for  it  to  be  crowded  into  a  transient  conversa- 
tion, and  therefore  he  should  reserve  it  to  a  season, 
when  having  more  lime,  he  might  have  more  scope  for 
enlarging :  but  one  thing,  he  added,  he  could  tell  him 
with  a.ssurancc,  which  was  this,  that  that  UUitude  of  his, 
which  be  was  pleased  to  take  notice  of,  was  so  far  from 
inducing  him  to  conformity,  that  it  was  the  very  thing 
that  made  and  kept  him  a  nonconformist.  The  Doctor 
a.skcd  him  whether  it  was  the  disciplirm  of  the  church, 
that  was  Ihe  thing  from  whence  he  drew  his  chief  ob- 
jection 1  To  which  Mr.  Howe  replied,  that  he  could  not 
by  any  means  be  ford  of  a  church,  that  in  reality  had 
no  discipline  at  all,  and  that  he  thought  that  a  very 
considerable  objectioi  against  the  establishment.  The 
Doctor  told  him,  ihit  though  he  was  sensible  there 
might  not  then  be  room  for  coming  to  a  variety  of  par- 
ticulars, yet  he  should  be  glad  of  a  general  hint  from 
him,  about  what  was  his  great  hinderance  in  the  case, 
leaving  the  enlargement  to  a  further  opportunity, 
which  he  should  readily  embrace.  Mr.  Howe  then 
went  on,  and  intimated  to  him,  that  he  took  the  public 
exercise  of  his  ministry  to  be  like  a  habitation  or 
dwelling ;  and  that  when  he  was  put  upon  consulting 
a,bout  a  dwelling,  he  could  not  tell  how  to  reconcile  it 
with  common  prudence,  to  enter  into  a  habitation  that 
he  was  apprcheusive  had  so  weak  a  foundation,  as  that 
it  was  not  likely  to  .stand  very  long.  I  could  not,  says  he, 
by  any  means  be  for  going  into  a  falling  house,  for  fear 
of  its  felling  about  my  ears.  Of  this  nature  (said  he) 
I  take  the  present  constitution  to  be,  compared  with  that 

•  See  AbiidinMnl,  raL  ii.  pw  an—*. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


flonri.shin^  stale  of  real  vital  religion  which  I  think  I 
have  sufBcienl  warrant  from  the  word  of  God  lo  expect 
and  look  for.  To  which  the  Doctor  made  this  reply :  I 
undcr.sl'ind  you  well,  and  if  that  be  your  sense,  take  this 
advice  from  a  friend ;  don't  think  lo  gain  any  thing  by 
sneaking  or  crouching,  but  bear  up  against  us  boldly  and 
bravely  ;  stand  to  your  principle,  and  sooner  or  later  you 
may  hope  to  carry  your  point. 

This  Dr.  Wilkins  was  ever  a  great  enemy  In  rigour 
and  severity.  When  he  wa.s  made  a  bishop  by  king 
Charles  II.  (which  was  not  compa-ssed  without  con- 
siderable difficulty,)  I  have  been  credibly  informed  he 
waited  on  the  famous  Dr.  Cosins,  Bishop  of  Durham, 
among  other  spiritual  lords,  and  desired  his  company 
at  his  consecration  dinner.  Upon  this  occasion  Bishop 
Cosins  entered  into  a  free  discourse  with  him,  about  mo- 
deration on  the  one  hand,  and  a  vigorous  supporting 
the  ecclesiastical  constitution  on  the  other.  Bishop 
Wilkins  frankly  told  his  lordship,  that  for  his  part,  it 
was  his  apprehension,  that  he  who  was  by  many  (with 
ill  nature  enough)  reflected  on  for  his  moderation,  was 
in  reality  a  better  friend  to  the  church  than  his  lord- 
ship, who  was  for  rigorously  supporting  the  constitu- 
tion. Bishop  Cosins  .seeming  surprised,  Bishop  Wil- 
kins added  this  as  the  reason  of  his  assertion :  For  while 
you,  my  lord,  said  he,  are  for  setting  the  top  on  the 
piqued  end,  downwards,  you  won't  be  able  to  keep  il 
up  any  longer  than  you  continue  whipping  and  .scourg- 
ing; whereas  I,  says  he,  am  for  selling  the  broad  end 
downward,  and  so  it  will  stand  of  itself.  'Tis  a  pity  this 
good  bishop  died  so  soon  as  1672,  and  did  not  live  till  the 
revolution  in  1688. 

What  I  have  just  been  mentioning,  of  Mr.  Howe's 
intimating  to  Dr.  Wilkins,  that  he  thought  he  had  a 
scriptural  warrant  to  expect  and  look  for  a  more  flourish- 
ing stale  of  real  vital  religion  than  we  were  yet  arrived 
at,  very  naturally  reminds  me  of  a  pa.ssage  I  have 
heard  of  in  conversation,  at  some  other  time,  between 
him  and  another  great  friend  of  his,  inz.  Dr.  Hcnrj' 
More.  That  Doctor  when  he  came  to  town,  usually 
paid  a  visit  to  Mr.  Howe,  to  whom  he  was  always 
welcome.  Calling  once  at  his  house,  soon  after  his 
coming  into  the  city,  and  not  finding  him  at  home,  he 
left  word  he  would  come  and  dine  with  him  the  next 
day,  which  was  Tuesday.  Mr.  Hcwe  became  that  day 
an  auditor  at  the  lecture  at  St.  Laurence's,  hoping  there 
to  meet  with  his  friend  Dr.  More,  and  bring  him  home 
along  with  him.  Il  so  fell  out  that  Dr.  More  being  at 
that  lecture,  sat  in  the  same  se,it  with  Dr.  Sharp,  who 
was  afterwards  Archbishop  of  York,  who  when  sermon 
was  over,  asked  him  where  he  intended  that  day  to 
dine.  He  told  him  he  had  nromLsed  to  dine  that  day 
with  Mr.  Howe,  whom  he  saw  there  present  in  another 
pew.  Dr.  Sharp  invited  himsi-lf  to  dine  with  him  ion ; 
and  the  company  of  two  such  persons  was  highly 
p)ea.sing  to  Mr.  Howe,  who  was  in  his  element  when 
in  the  company  of  men  of  letters.  After  dinner,  among 
other   things  that  were    freely  discoursed  of,   they  at 


length  came  to  talk  of  the  Revelation  of  St.  John, 
which  was  one  of  the  Doctor's  most  common  and 
favourite  subjects.  The  Doctor,  who  was  very  fond  of 
the  notion,  that  the  epistles  to  the  seven  Asian  churches, 
which  we  meet  with  in  that  book,  were  prophetical, 
said,  and  repealed  it  over  and  over  again,  that  he 
thought  he  had  very  good  evidence  to  prove  that  we 
were  now  in  the  Sardian  state ;  with  which  Mr.  Howe 
was  not  displeased,  though  Dr.  Sharp  seemed  not  much 
to  relish  it,  thinking  it  no  great  compliment  on  the 
present  ecclesiastical  constitution.  Being  informed  oif 
this  conversation,  I  took  the  pains  to  turn  to  Dr.  More's 
works,  to  see  what  account  he  gives  of  the  Sardian 
church;  and  I  fmd  in  him  these  words,  when  he  is 
giving  a  particular  description  of  it:  'Though  the 
Sardian  church  be  well  rid  of  the  foul  idolatries  and 
gross  trumperies  of  the  papal  church,  yet  her  state  as 
yet  is  but  carnal.  It  is  not  the  dispensation  of  the 
spirit  of  life,  but  the  main  stir  is  about  external  opinion 
and  ceremony.'i  And  he  adds  a  little  after  t  '  As  mis- 
chievous a  mark  as  any  of  her  carnality,  is  her  dissen- 
sion and  schismaticalness,  even  lo  mutual  persecution ; 
as  also  the  unnatural  and  unchristian  wars  of  one  part 
of  reformed  Christendom  against  the  other.'  So  that 
Mr.  Howe  was  not  singular  in  his  sentiments,  in  firmly 
expecting  that  a  much  more  flourishing  state  of  religion 
would  in  lime  take  place,  than  that  which  was  brought 
in  by  the  Act  of  Uniformity,  in  which  so  many  were 
for  acquiescing,  without  advancing  so  much  as  a  step 
further,  for  fear  of  I  know  not  what  ill  consequences 
that  might  ensue.  But  as  to  him,  he  had  a  large  soul, 
and  could  not  bear  the  thoughts  of  being  cramped  and 
pinioned.  He  was  for  the  'union  and  communion  of 
all  visible  Christians  ;  and  for  making  nothing  necessary 
to  Christian  communion,  but  what  Christ  hath  made 
nece.ssar)',  or  what  is  indeed  necessary  to  one's  being  a 
Christian.'  And  he  was  convinced  that  'such  an  imion 
must  be  efltcled,  not  by  mere  human  endefivour,  but 
by  an  almighty  Spirit  poured  forth,  which  (saj-s  he) 
after  we  have  suBered  awhile,  shall  irarapnVai,  put  us 
into  joint,  and  make  every  joint  know  its  place  in  the 
body,  (1  Pel.  v.  10.)  shall  conquer  private  interests  and 
inclinations,  and  overawe  men's  hearts,  by  the  authority 
of  the  divine  law,  which  now,  how  express  soever  it 
is,  little  availeth  against  such  prepossessions.  Till 
then  (he  says)  Christianity  will  be  among  us  a  lan- 
guishing, withering  thing.  When  the  sea.son  comes  of 
such  an  efl^ision  of  the  Spirit  from  on  high,  there  will 
be  no  parties.  And  amidst  the  wilderness  desolation 
that  cannot  but  be  till  that  .sea-son  comes,  it  matters 
little,  and  signifies  to  me  (says  he)  scarce  one  straw, 
what  party  of  us  is  uppermast.  The  most  righteous, 
as  they  may  be  vogned,  will  be  but  as  briars  and 
.scratching  thorns;  and  it  is  better  to  sufler  by  such, 
than  be  of  them.'"  I  cannot  help  saying,  that  it  could 
never  be  for  the  credit  of  any  church,  lo  exclude  one  of 
such  a  make  and  spirit  out  of  it,«  enclosure. 
However,  being    ejected    and    silenced,    Mr.  Howe 

u  8co  Mr.  Howo'fl  Funcnl  Scnnon  fur  Mr.  Mcftd,  p.  9M,  M6^ 


THE  LIFE  OF  MK.  JOll.N  UoW£. 


coniiiiued    fur   some   time    in    the   coiuiy   of  Dei-on, 
preaching  in  private  houses,  among  his  friends  and  ac- 
quaintance, as  he  had  opportunity.    Having  preached 
at  the  house  of  a  certain  gentleman  in  those  parts,  and 
spent  some  few  days  with  him,  he  at  his  return  home, 
was  told  that  an  officer  belonging  to  the  Bishop's  court 
had  been  to  inquire  after  him,  and  left  word  that  there 
was  a  citation  out,  both  against  him,  and   ihe  gentle- 
man at  whose  house  he  had  preached.    Hereupon,  he 
the  very  neit    morning   took    his  horse,  and    rode  to 
EUeler,  and   lighting  at  the  inn  there  which  he  usually 
called    at,   he    stood  awhile  at    the    gate,    considering 
which  way  he  had  best  to  sleer  his  course.    While  he 
stood     musing,    a   certain    dignified    clergyman,    with 
whom   he  was  well  acquainted,  happening  to  pass  by, 
looked  on  him   with  some  surprise,  and  saluted   him 
wiih  this  question,  Mr.  Howe,  what   do  you  do  here'! 
to  whom  he  replied,  with  another  question;  Pray,  sir, 
what  have    I    done,  that    I    may  not  be  here  1   Upon 
which  he  told  him  that  there  was  a  process  out  against 
him,  and  that  being  so  well  known  as  he  was,  he  did 
not  at  all  question  but  that  if  he  did  not  take  care  of 
himself,   he  would  be  taken  up  in  a  very  little  time. 
Among   other    discourse    that    passed,    he    asked   him 
whether  he  would  not  go  and  wait  upon  the  bishop'! 
He  said,  he  thought  not  to  do  it,  unless  his  lordship 
hearing  of  his  being  in  that  city,   should   think  fit   to 
invite  htm.    Upon  this,  he  advised   him  to  call   for  a 
room,  and  wail  there  a  little,  and  told  him  he  would  go 
to  the  bishop,  and  lei  him  know  that  he  was  there,  and 
return  to  him  again,  and  give   him  an   account,  what 
his  lordship  said  to  it.    He  accordingly  left  him,  and 
soon  relumed,  and  brought  him  an  invitation  from  the 
bishop,  who  signified    he  would   be  giad  to  see  him. 
Wailing  on  his  lordship,  he  received  him   with   greni 
civility,  as  his  old  acquaintanre.     The  bishop  presently 
fell  to  expostulating  with  him  abou:  his  nonconformity. 
Mr.  Howe  told   his  lordship,   he  could  not   have  lime, 
without  greatly    trespassing    upon    his  patience,  to  go 
through  Ihe  several  objections  which  lie  had  lo  make 
again.st  Ihe  terms  of  conformity.     The  bishop  pressed 
him  to  name  any  one  that  he  reckoned  to  be  of  weight. 
He  thereupon  instanced  in  the  point  of  re-ordination. 
Why,  pray  sir,  said  the  bi.shop  to  him,  what  hurt  is 
there  in  being  twice  ordained  ?   Hurl,  my  Ion'.,  says 
Mr.  Howe  to  him;    the  thought  is  shocking;  it  hurts 
my  understanding ;  ii  is  an  absurdity:  for  nothing  can 
have  iwo  beginnings.     I    am   sure,   said    he,   I  am   a 
minister  of  Chri.st,  and  am  ready  to  debate  that  matter 
wilh  your  lordship,  if  you  please;  and   I  can't  begin 
again  lo  be  a  minister.     The  bishop  then  dropping  that 
matter,  told  Mr.  Howe,  as  he  had   done  at  other  times, 
that  if  he  would  come  in  amongst  them,  he  might  have 
considerable  preferments,  and  at  length  dismissed  him 
in  a  very  friendly  manner.     And  as  his  lordship  did 
not  lake  the  least  notice  to  him  of  the  process  that  was 
i.ssued  out  against  him,  so  neither  did   he  say  any  thins 
of  it  to  his  lordship:  but  taking  his  leave,  he  mounted 

<r  Thil  milter « 
jraw  Hltpr.  hr  thr- 1 
Hono"  Sndwrorrt 


his  horse  and  rode  home,  and  heard  no  more  of  thai 
matter,  either  with  respect  to  the  gentleman,  or  himself 
In  lCA')b,  when  the  dissenting  ministers  had  been 
three  years  silenced,  they  were  not  a  little  perplexed 
in  all  parts  of  the  kingdom,  by  the  act  that  passed  in 
the  parliament  at  Oxford,  by  which  they  were  obliged 
(under  the  penalty  of  not  being  allowed,  unless  upon 
the  road,  to  come  within  five  miles  of  any  city,  or  cor- 
poration, or  any  place  that  sent  burgcs.ses  to  parliament, 
or  any  place  where  they  had  been  ministers,  or  had 
preached  after  the  Act  of  Oblivion)  to  swear,  '  that  it 
was  not  lawful,  vpon  any  pretence  itkntfoerer,'  to  take 
arms  against  the  king,  and  that  Ihey  abhorred  the  traitor- 
ous po.sition,  of  taking  arms  by  his  authorit)-  against  his 
person,  or  against  those  commissionaled  by  him,  in 
pursuance  of  such  commission :  and  ihat  they  would 
not  at  any  lime  endeavour  any  alteration  of  the  govern- 
ment either  in  chunh  or  state.'  They  were  much 
divided  in  their  sentiments  upon  this  occasion.  There 
were  several  among  them,  who  reckoned  this  oath  so 
insnnring,  that  they  durst  not  lake  it :  but  it  was  at 
length  taken  in  London  by  Dr.  Bales,  and  others  to 
the  number  of  twenty.'  It  was  also  taken  in  Devonshire 
by  Mr.  Howe  and  others,  to  the  number  of  twelve  ;  and 
by  .some  few  in  Dorsetshire. 

The  twelve  who  took  this  oalh  in  Devonshire,  were 
(as  I  am  informed  from  a  manuscript  of  Mr.  Quick's) 
Mr.  Humphrey  Saunders,  Mr.  John  Howe,  Mr. 
Gunnery,  Mr.  Mortimer,  Mr.  Parre,  Mr.  Francis 
Whiddon,  Mr.  Fairant,  Mr.  Wilkins,  Mr.  Binmorc, 
Mr.  Berry,  Mr.  Cleveland,  and  Mr.  Bayly.  The  two 
last  look  it  voluntarily,  before  it  came  in  force.  The 
other  ten  look  it  at  the  county  sessions,  after  the  taking 
place  of  Ihe  art.  At  their  appearance  for  that  purpose, 
one  of  the  company  (I  find  not  who)  made  a  declaration 
in  open  court,  in  these  words : 

'  I  confess  I  have  had  some  doubts  concerning  this 
oath ;  but  understanding,  partly  by  discourse  about 
it  with  some  who  concurred  in  making  of  the  law, 
and  partly  by  consideration  of  the  law  itself,  and  other 
laws,  lhat  the  oath  hath  no  other  meaning  or  end,  than 
to  secure  the  person  of  the  king's  majesty,  and  his  autho- 
rity, whether  in  his  person  or  commissioners,  and  the 
government  in  church  and  stale,  from  being  shaken  or 
subverted,  by  any  unpeaceable  or  seditious  endeavours 
out  of  our  place  and  calling,  I  am  abundantly  satisfied 
to  tender  myself  to  this  honourable  court,  for  the  taking 
of  it.' 

This  declaration  being  candidly  accepted  by  the 
court,  the  ten  before  mentioned  immediately  took  the 
oath.  Only  Mr.  Fairant  and  Mr.  Wilkins  look  it  wiih 
this  addition,  'so  far  as  the  laws  of  man  are  agreeable  lo 
the  word  of  God.' 

But  as  to  Mr.  Howe,  he  upon  this  occasion  drew  up 
the  following  paper,  which  gives  an  account  of  the 
principles  upon  which  he  look  the  oath  that  wa.s  then 
imposed  ;  and  at  the  same  time  states  the  matter  ol 
oaths    in    eeneral,    as   judiciously    and   fully,   as    can 

X  8««  Abhtlcment  uf  Mr.  Baxt«r'i  Lire,  voL  i  p^  SIS. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


well  be  supposed  or  imagined  in  so  narrow  a  com- 
pass. 

'  1.  My  swearing  is  mv  act.  2,  The  obligation  1 
.lereby  contract  is  voluntarj'.  3.  Swearing  in  a  form 
of  words  prescribed  by  another,  I  adopt  those  words, 
and  make  them  my  own.  4.  Being  now  so  adopted, 
their  first  use  is  to  express  the  true  sense  of  my  heart, 
touching  the  matter  about  which  I  swear.  5.  Their 
next  use,  as  they  have  now  the  form  of  an  oath,  is  to 
a^ure  him  or  them  who  duly  require  it  from  me,  that 
what  I  express  by  them  is  the  true  sense  of  my  heart. 
G.  'Tis  repugnant  to  both  those  ends,  that  they  should 
be  construed  (as  now  used  by  me)  to  signify  another 
thing  than  what  I  sincerely  intend  to  make  known  by 
them.  7.  If  the  words  be  of  dubious  signification, 
capable  of  more  sense.s  than  one,  I  ought  not  to  hide  the 
sense  in  which  I  take  them,  but  declare  it,  lest  I 
deceive  them  whom  I  should  satisfy.  8.  That  declara- 
tion I  ought  to  make,  if  I  have  opportunity,  to  them 
whose  satisfaction  is  primarily  intended  by  the  oath ; 
if  not,  to  them  whom  they  intrust  and  employ.  9.  This 
declared  sense  must  be  such  as  the  words  will  fairly  bear, 
without  force  or  violence.' 

I  have  been  told,  that  in  this  year  1CC5,  Mr.  Howe 
was  imprisoned  for  two  months  in  the  Isle  of  St.  Nicolas, 
which  was  the  place  where  his  father-in-law  Mr. 
George  Hughes,  and  his  brother  Mr.  Obadiah  Hughes, 
had  been  confined  for  a  longer  time :  but  the  occasion 
of  this  imprisonment,  what  was  alleged  to  justify  il, 
and  how  he  obtained  deliverance,  I  have  not  been  able 
to  discover. 

In  a  letter  he  wrote  to  his  brother-in-law  Mr.  Obadiah 
Hughes,  after  they  were  set  at  liberty,  he  expressed  him- 
self thus: 

'  Blessed  be  God,  that  we  can  have,  and  hear  of, 
each  other's  occasions  of  thanksgiving,  that  we  may 
join  praises  as  well  as  prayers,  which  I  hope  is  done 
daily  for  one  another.  Nearer  approaches,  and  constant 
adherence  to  God,  with  the  improvement  of  our  interest 
in  each  other's  heart,  must  compensate  (and  I  hope  will 
abundantly)  the  unkindness  and  instability  of  a  surly 
treacherous  world,  that  we  see  still  retains  its  wayward 
temper,  and  grows  mure  peevish  as  it  grows  older, 
and  more  ingenious  in  inventing  ways  to  torment 
whom  it  disatfects.  It  was,  it  seems,  not  enough  to 
kill  by  one  single  death,  but  when  that  was  almost 
done,  to  give  leave  and  time  to  respire,  to  live  again,  at 
least  in  hope,  that  it  mijht  have  the  renewed  pleasure 
of  putting  us  to  a  further  pain  and  torture  in  dying 
once  more.  Spite  is  natural  to  her.  All  her  kindness 
IS  an  artificial  di.sguise ;  a  device  to  promote  and  serve 
the  design  of  the  former  with  the  more  efiicaqious  and 
piercing  malignity.  But  patience  will  elude  the  design, 
and  blunt  its  sharpest  edge.  It  is  perfectly  defeated 
when  nothing  is  expected  from  it  but  mischief;  for  then 
the  worst  it  can  threaten  finds  us  provided,  and  the  best 
il  can  promise  incredulous,  and  not  apt  to  be  imposed 
upon.  This  will  make  it  at  last  despair  and  grow 
hopeless,  when  it  finds  that  the  more  it  goes  about  to 

r  Bm  Dt.  Mora'!  Life,  br  Mr.  Ricli.  Win),  p.  91. 


mock  and  vex  us,  the  more  it  teaches  and  instructs  us; 
and  that  as  it  is  wickeder,  we  are  wiser.  If  we  cannot, 
God  will  outwit  it,  and  carry  us,  I  trust,  safe  through, 
to  a  better  world,  upon  which  we  may  terminate  hopes 
that  will  never  make  us  ashamed,'  &c. 

He  continued  still  in  those  western  counties,  and 
went  much  from  one  gentleman's  house  to  another,  and 
wa.s  ready  wherever  he  came  to  do  any  service  he  was 
able;  and  at  length,  in  the  year  1668,  he  was  prevailed 
with  to  print  a  book  which  met  with  wonderful  accept- 
ance in  the  world,  and  not  undeservedly,  if  either  the 
subject  be  considered,  or  the  happy  management  of  it. 
I  remember  it  was  a  usual  saying  of  Dr.  Henry  More, 
who  has  been  already  mentioned  once  and  again,  that 
'  if  any  man  had  but  written,  his  works  would  best  show 
to  all  intelligent  readers  what  he  was.''  Perhaps  this 
is  as  true  of  Mr.  Howe  as  of  most  men  that  ever  appear- 
ed in  print.  For  in  some  of  his  writings  he  has  drawn 
his  own  very  picture,  without  any  disguise  or  artifice. 

The  first  thing  of  his  that  was  published,  was  a  ser- 
mon from  Eccles.  vii.  29.  upon  'Man's  Creation  in  an 
holy,  but  mutable  State.'  It  is  to  be  met  with  in  the 
'  Morning  Exercise  methodized,'  printed  in  1660.  But 
he  at  this  time  published  a  discourse  entitled.  The 
Bles-sedness  of  the  Righteous,  from  Psal.  xvii.  15.  being, 
as  I  am  informed,  sermons  preached  while  he  was  at 
Torrington:  and  this  is  a  treatise  that  has  been  well 
received  and  greatly  valued,  by  the  most  serious  and 
judicious  of  all  persuasions. 

There  iii  something  in  the  preface  to  this  work,  that 
I  take  to  be  extremely  fine,  and  that  should  not  be 
pa.s5>ed  over  lightly,  according  to  the  usual  way  for  the 
generality  of  common  readers.  He  there  says  of  that 
discourse  of  his, 

'  That  the  design  of  it  is  wholly  practical,  and  it 
hath  little  or  nothing  to  do  with  disputation.  If  (says 
he)  there  be  any  whose  business  it  is  to  promote  a  pri- 
vate divided  interest,  or  who  place  the  sum  of  their  re- 
ligion in  an  inconsiderable  and  doubtful  opinion,  it 
doth  not  unhallow  their  altars,  nor  oflfer  any  affront  to 
their  idol.  It  intends  no  quarrel  to  any  contending 
angry  parly ;  but  deals  upon  things,  in  the  substance 
whereof  Christians  are  at  a  professed  agreement :  and 
hath  therefore  the  greater  probability  of  doing  good  to 
some,  without  the  offence  of  any.  'Tis  indeed  equally 
matter  of  complaint  and  wonder,  that  men  can  find  so 
much  leisure,  to  avert  from  such  things  wherein  there 
is  so  much  both  of  delight  and  pleasure,  unto  what  one 
would  think  should  have  little  of  temptation  or  allure- 
ment in  it,  contentious  jangling.  It  might  rather  be 
thought,  its  visible  fruits  and  tendencies  should  render 
it  the  most  dreadful  thing  to  ever\'  serious  beholder. 
What  tragedies  hath  it  wrought  in  the  Christian  church! 
Into  how  weak  and  languishing  a  condition  hath  it 
brought  the  religion  of  professed  Christians !  Hence 
have  risen  the  intemperate  preternatural  heats  and  an- 
gers that  have  spent  its  strength  and  spirits ;  and  make 
it  look  with  so  meagre  and  pale  a  face.  We  have  had 
a  greater  mind    to   dispute   than    live,  and   to  contend 


THE  LIFE  OP  MR.  JOHN  HOWE. 


about  what  we  know  not,  than  to  practise  the  far  greater 
things  we  know,  and  which  more  directly  tend  to 
nourish  and  maintain  the  divine  life.  The  author  of 
that  ingenious  sentence,  Pruritus  disputandi  scabies 
ecclesisB,  whoever  he  were,  hath  fitly  expressed  what 
is  the  noLsome  product  of  the  itch  of  disputing.  It 
hath  begot  the  iilcerous  tumours,  which  beside  their 
own  offensive  soreness,  drain  the  body,  and  turn  what 
should  nourish  that  into  nutriment  to  themselves.  And 
its  effects  are  not  more,  grievous,  than  the  plea.sures 
which  it  affects  and  pursues  are  uncouth  and  unnatural. 
The  rough  touch  of  an  ingentle  hand ;  that  only 
pleases  which  exasperates ;  (as  Seneca  the  moralist 
aptly  expresses  some  like  disaffection  of  diseased 
minds ; )  toil  and  vexation  is  their  only  delight ;  and 
what  to  a  sound  spirit  would  be  a  pain,  is  to  these  a 
pleasure. 

'  Which  is  indeed  the  triumph  of  the  disease,  that  it 
adds  unto  torment,  reproach  and  mockery,  and  imposes 
upon  men  by  so  ridiculous  a  delusion,  (while  they  are 
made  to  take  pleasure  m  punishing  themselves,)  that 
even  the  most  sober  can  scarcely  look  on  in  a  fitter  pos- 
ture than  with  a  compa-ssionate  smile.  All  which  were 
yet  somewhat  more  tolerable,  if  that  imagined  vanish- 
ing pleasure  were  not  the  whole  of  their  gain ;  or  if  it 
were  to  be  hoped  that  so  great  a  present  real  pain  and 
smart,  should  be  recompensed  with  as  real  a  consequent 
fruit  and  advantage.  But  we  know  that  generally,  by 
how  much  any  thing  is  more  disputable,  the  less  it  is 
necessary  or  conducible  to  the  Christian  life.  God 
hath  graciously  provided,  that  what  we  are  to  live  by, 
should  not  cost  us  so  dear.  And  possibly  as  there  is 
the  less  occasion  of  disputing  about  the  more  mo- 
mentous things  of  religion,  so  there  may  be  somewhat 
more  of  modesty  and  awe,  in  reference  to  what  is  so 
confessedly  venerable  and  sacred,  (though  too  many 
are  over-bold  even  here  also,)  than  so  foolishly  trifle 
with  such  things.  Therefore  more  commonly,  where 
that  humour  prevails,  men  divert  from  those  plainer 
things,  with  some  slighter  and  more  superficial  rever- 
ence to  them,  but  more  heartily  esteeming  iliem  in- 
sipid and  jejune,  because  they  have  less  in  them  to 
gratify  their  appetite,  and  betake  themselves  to  such 
things  about  which  they  may  more  plausibly  contend. 
And  then  what  pitiful  trifles  often  take  up  their  time 
and  thoughts  1  questions  and  problems  of  like  weighty 
importance  (very  often)  with  those  which  Seneca  tells 
us  this  disease  among  the  Greeks  prompted  them  to 
trouble  themselves  about !  as,  what  number  of  rowers  \ 
■Ulysses  had  ?  which  wa.>  written  first,  the  Iliad  or  the 
Odyssesi  so  that  (as  he  saith)  they  spend  their  lives 
very  operosely  doing  nothing:  their  conceits  being 
such,  that  if  they  kept  them  to  themselves  they  could 
yield  them  no  fruit,  and  if  they  published  them  to 
others,  they  should  not  seem  thereby  the  more  learned, 
but  the  more  troublesome.  And  is  it  not  (says  he)  to 
be  resented,  that  men  should  sell  away  the  solid 
strength  and  vital  joy,  which  a  serious  .soul  would  find 
in  substantial  religion,  for  such  toys'!  yea,  and  not 
snly  famish  themselves,  but   trouble   the    world,    and 


embroil  the  cborch  with  imperlinencies  1  If  a  man 
be  drawn  forth,  to  defend  an  important  truth  against 
an  injurious  assault,  it  were  treacherous  self-love  to 
purchase  his  own  peace  by  declining  it.  Or  if  he  did 
sometimes  turn  his  thoughts  to  some  of  our  petite 
questions,  that  with  many  are  so  hotly  agitated,  for  re- 
creation sake,  or  to  trj*  his  wit,  and  exercise  his  reason 
without  stirring  his  passions,  to  the  disturbance  of 
others  or  himself;  here  an  innocent  divertisement  is 
the  best  purpose  that  things  of  that  nature  are  capable 
of  serving.  But  when  contention  becomes  a  man's 
element,  and  he  cannot  live  out  of  that  fire  ;  strains  his 
wit,  and  racks  his  invention  to  find  matter  of  quarrel ; 
is  resolved  nothing  said  or  done  by  others  shall  please 
him,  only  because  he  means  to  please  himself  in  dis- 
senting; disputes  only  that  he  may  dispute,  and  loves 
dissension  for  itself;  this  is  the  imnatural  humour  that 
hath  so  unspeakably  troubled  the  church,  and  debased 
religion,  and  filled  men's  souls  with  wind  and  vanity, 
yea  with  fire  and  fury.  This  hath  made  Christians 
gladiators,  and  the  Christian  world  a  clamorous  theatre, 
while  men  have  equally  affected  to  contend,  and  to 
make  ostentation  of  their  ability  to  do  so,'  &c. 

Some  time  alter  this,  he  was  earnestly  invited  by  a 
person  of  considerable  quality  into  Ireland,  and  had 
generous  offers  made  him.  He  accepted  the  motion 
with  the  greater  readiness,  and  looked  upon  it  as  the 
more  providential,  because  by  this  time  he  was  reduced 
to  straits,  and  his  circumstances  were  but  low ;  which 
is  not  at  all  to  be  pondered  at,  considering  that  he  had 
for  some  years  Ixien  out  of  any  settled  employment,  and 
had  but  a  small  income,  several  in  family,  and  a  ge- 
nerous spirit  of  his  own,  which  inclined  him  upon  all 
occasions  to  make  the  best  figure  he  was  able.  He  set 
sail  for  Dublin  (as  I  am  informed)  in  the  beginning  of 
April,  1G71.  And  here  I  have  a  memorable  passage  to 
relate,  which  I  have  from  such  hands,  that  I  cannot 
question  the  truth  of  it.  When  he  went  for  Ireland, 
taking  his  eldest  son  along  with  him,  he  was  for  em- 
barking at  a  town  in  Wales,  the  name  of  which  my  in- 
formant has  forgotten,  but  I  suppose  it  was  Holy-head. 
The  wind  not  serving  to  carry  them  off,  they  con- 
tinued there  a  Lord's  day,  and  found  a  large  parish 
church,  in  which  prayers  only  were  to  be  read  as 
usually,  but  no  preaching  was  expected.  The  com- 
pany that  was  with  Mr.  Howe  and  waited  for  a  wind, 
were  pretty  numerous,  and  they  were  desirous  to  find 
out  some  private  place  by  the  sea-side,  where  he.  might 
preach  to  them.  As  they  were  walking  along  the  sands 
in  search  of  some  such  place,  they  met  two  men  on 
hoi^seback  riding  towards  the  town,  who  proved  to  be 
the  parson  of  the  parish  and  his  clerk.  The  clerk  was 
asked  by  one  in  the  company  whether  his  master 
preached  that  day  1  No,  said  he,  my  master  does  not 
use  to  preach,  he  only  reads  prayers.  Upon  which  it 
was  farther  inquired  whether  he  thought  his  master 
would  be  willing  to  give  leave  to  a  minister  that  was 
in  their  company,  who  was  going  for  Ireland,  but  wait- 
ing for  a  wind,  to  make  use  of  his  pulpit  that  day  in 
his  room?    He  answered  he  believed  very  willingly, 


THE  LIFE  OF  MR.  JOHN  HOWE. 


and  they  found  it  so,  when  the  clerk  had  once  made  the 
motion  to  him.  Hereupon  Mr.  Howe  and  the  rest  of 
them  relumed  back  to  Ihe  town,  and  he  preached  that 
day  twice  to  them  in  the  church ;  and  in  the  afternoon 
the  auditory  was  very  large,  and  seemed  to  be  not  a 
little  affected  with  what  wa.s  delivered.  The  wind  not 
serving  all  the  week  following,  the  country  all  round 
those  parts  took  notice  that  neiiher  the  vessel  nor  the 
minister  were  gone ;  and  therefore  on  the  Lord's  day 
after,  they  came  flocking  into  the  town,  expecting  he 
would  preach  that  day  also.  There  was  a  prodigious 
multitude  gathered  tugeiher ;  and  the  parson,  who  had 
had  no  thoughts  about  ihe  matter,  nor  made  the  least 
motion  for  any  further  assistance  from  the  stranger, 
observing  it,  was  in  no  small  consternation.  Preach 
hitnself  he  could  not ;  for  he  had  not  of  a  long  time 
been  used  to  it,  and  he  was  altogether  unprovided  ;  and 
if  he  did  not  employ  the  stranger,  it  would  lessen  his 
reputation  greatly :  but  then  he  did  not  know,  whether 
as  things  stood,  he  could  be  able  to  prevail  with  him. 
However  he  sent  his  clerk  to  Mr.  Howe,  and  begged 
he  would  come  and  preach  again,  for  that  otherwise 
he  knew  not  what  to  do,  the  country  being  come  in 
from  several  miles  round,  in  hope  of  hearing  him. 
Mr.  Howe  having  been  much  indisposed,  was  in  bed, 
and  in  a  great  sweat,  when  he  received  the  message, 
and  that  made  him  at  first  doubtful  whether  he  had  best 
venture  to  comply.  But  considering  with  himself  that 
here  was  a  plain  call  of  Providence,  and  not  knowing 
but  much  good  might  be  done  in  such  a  place,  where 
preaching  was  so  uncommon  a  thing,  and  ihe  people 
seemed  so  desirous  of  the  word  of  God,  he  sent  word 
he  would  do  it ;  and  cooled  himself  with  as  much  speed 
as  he  was  able  with  safety,  and  cast  himself  upon  God, 
and  went  and  preached  .with  great  life  and  freedom; 
and  he  told  my  informant,  that  he  never  in  all  his  lile 
saw  people  more  moved,  or  receive  the  word  with 
greater  pleasure.  And  he  at  the  same  time  added  these 
words,  '  if  my  ministry  was  ever  of  any  use,  I  think  it 
must  be  then.'  Very  soon  after,  the  vessel  went  off, 
and  he  found  no  ill  effects  or  consequences  at  all,  of 
the  pains  he  took  in  such  circumstances. 

At  length  he  had  his  whole  family  with  him  in  Ire- 
land, where  he  lived  as  chaplain  to  the  Lord  Mas,sarcne 
in  the  parish  of  Antrim,  and  was  received  and  treated 
with  all  imaginable  respect.  ?Iis  great  learning  and 
Christian  temper,  (together  with  that  lord's  interest  and 
influence,)  procured  him  tlie  particular  friendship  of  ihe 
bishop  of  that  dioce.se,  who,  (logelher  with  his  metro- 
politan,) without  demanding  any  conformity,  gave  him 
free  liberty  to  preach  in  the  public  rhurch  in  that  town, 
every  Lord's  day  in  the  afternoon .  and  I  have  been 
informed  that  the  archbishop  in  a  pretty  full  meeting 
of  the  clergy,  told  them  frankly,  that  he  would  have 
Mr.  Howe  have  every  pulpit  (where  he  had  any  con- 
cern) open  to  him,  in  which  he  at  any  time  was  free  to 
preach.  And  he  manifested  his  truly  peaceable  and 
Christian  spirit,  both  in  his  preaching  and  conversation, 
and  was  useftil  lo  many. 

In  the  very  year  in  which  he  settled  here,  he  pub- 


lished a  noble  discourse  upon  '  The  Vanity  of  this  mortal 
Life,  or  of  Man  considered  only  in  this  present  mortal 
State,'  from  Psal.  Ixxxi.  47,  48.  which  discourse  is 
usually  bound  up  with  his  '  Blessedness  of  the  Right- 
eous.' There  is  an  epistle  before  this  sermon  dated  from 
Antrim  in  1671,  to  John  Upton,  of  Lupton  in  Devon,  Esq, 
his  kinsman,  signifying  that  it  was  composed  upon 
occasion  of  ihe  death  of  Anthony  Upton,  son  of  ihe 
said  John,  who  had  lived  between  twenty  and  thirty 
years  in  Spain,  and  had  promised  to  return  home ;  and 
being  earnestly  expected,  a  sudden  disease  in  so  few 
days  landed  him  in  another  world,  that  the  first  notice 
his  friemls  had  of  his  dealh  or  sickness,  was  by  ihe 
arrival  of  that  vessel  (clad  in  mourning  attire)  which 
brought  over  the  deserted  body  lo  its  native  place  of 
Lupton ;  which  providence  was  therefore  ihe  more 
aflecling,  because  a  meeting  of  the  several  branches  of 
the  family,  who  lived  at  distant  places,  having  been 
appointed,  the  place  and  occasion  and  design  of  it  was 
this  way  altered  ;  and  no  less  than  twenty,  ihe  brothers 
and  sisters  of  Ihe  deceased,  or  their  consorts,  besides 
many  nephews  and  nieces,  and  other  relations,  were 
brought  together  to  the  mournful  solemnity  of  the  in- 
terment. It  has  been  the  judgment  of  many,  that  this 
diseuursc  is  as  noble  a  piece  of  true  theological  oratory, 
as  can  be  easily  met  with. 

In  1G74  he  published  his  treatise  of  '  Delighting  m 
God,'  which  was  the  substance  of  some  sermons  he  had 
preached  twenty  years  before  to  the  people  of  Torring- 
ton,  with  some  additions  and  enlargements.  He  de- 
dicated them  to  his  old  friends,  the  inhabitants  of  that 
town,  by  a  masculine,  but  at  the  same  time  most  lender 
and  afleclionate,  epistle  to  them  from  Antrim,  in  which 
he  gives  such  an  account  of  himself,  as  may  very  well 
heighten  our  idea  of  him.  Speaking  of  the  sermons 
which  he  then  published,  he  expresses  himself  in  this 
glorious  manner. 

'  They  aim  (says  he)  at  the  promoting  of  the  same 
end,  which  the  course  of  my  poor  labours  among  you 
did,  (as  he  that  knowelh  all  things  knoweth,)  the  se- 
rious practice  of  the  great  things  of  religion,  which  are 
known,  and  least  liable  lo  question ;  without  designing 
to  engage  you  to  or  against  any  parly  of  them  thai 
differ  about  circum.stanlial  matters.  They  lend  to  let 
you  see,  that  formality  in  any  way  of  religion,  unac- 
companied with  life,  will  not  serve  your  turn,  (as  it 
will  no  man's,)  than  which  there  is  nothing  more 
empiy,  sapless,  and  void  bolh  of  profit  and  delight.  I 
have  reflected  and  considered  with  some  satisfaction, 
that  this  hath  been  my  way,  and  the  temper  of  my  mind  . 
among  you.  Great  rca.son  I  have  lo  repent,  thai  I 
have  not  with  greater  earnestness  pres.sed  upon  you 
the  known  and  important  things  wherein  serious 
Christians  do  generally  agree :  but  I  repent  not  I 
have  been  so  little  engaged  in  the  hot  conlesLs  of 
our  age,  about  the  things  wherein  they  differ.  For 
as  I  pretend  lo  lillle  light  in  these  ihings,  (whence 
I  could  not  have  much  confidence  lo  fortify  me  lo  such 
an  undertaking,)  so  I  nmsl  piofe.ss  to  have  liiile  inclina- 
tion lo  contend  about    matters  of  that  kind.    Nor  yet 


THE  LIFE  OP  MR.  JOHN  HOWE. 


am  I  mdiffcrenl  as  lo  these  smaller  things,  that  I  can- 
not discern  to  be  in  their  own  nature  so.  But  though  I 
cannot  avoid  to  thinW  that  course  right  which  I  have 
deliberately  chosen  therein,  I  do  yet  esteem  that  but  a 
small  thing  upon  which  to  ground  an  opinion  of  ray 
excecdmg  them  that  think  otherwise,  as  if  I  knew  more 
than  they.  Fur  I  have  often  recounted  thus  seriously 
with  myself,  that  of  ever)-  ditTering  party  (in  those  cir- 
cumstantial matters)  I  do  particularly  know  some  per- 
sons by  whom  I  find  myself  much  excelled,  in  much 
greater  things  than  is  ihc  matter  of  that  difference.  I 
cannot  ('tis  true)  thereupon  say  and  think  every  thing 
that  they  do;  which  is  impossible,  since  they  differ 
from  one  another  as  well  as  me ;  and  I  understand  well 
there  are  other  measures  of  truth,  than  this  or  that  ex- 
cellent person's  opinion :  hut  I  thereupon  reckon  I 
have  little  reason  to  be  conceited  of  any  advantage  I 
have  of  such  in  point  of  knowledge ;  (even  as  little  as 
he  would  have,  that  can  sing  or  play  well  on  a  lute,  of 
him  that  k-nows  how  to  command  armies  or  govern  a 
Icingdom;)  and  can  with  the  less  confidence  differ  from 
ihem,  or  contend  with  them.  Being  thereby,  though  I 
cannot  find  that  I  err  in  these  matters,  constrained  to 
have  some  suspicion  lest  I  do;  and  to  admit  it  possible 
enough,  that  some  of  them  who  differ  from  me,  having 
much  more  light  in  greater  matters,  may  have  so  in 
these  also.  Besides  that  1  most  seriously  think,  hu- 
militj',  charity,  and  patience  would  more  contribute  to 
the  composing  of  these  lesser  differences,  or  to  the  good 
estate  of  the  Christian  interest  under  them,  than  the 
most  fervent  disputes  and  contestations.  I  have  upon 
such  considerations  little  concerned  myself  in  contend- 
ing for  one  way  or  another,  while  I  was  among  you ; 
or  in  censuring  such  as  have  differed  from  me,  in  such 
notions  and  practices  as  might  consist  with  our  com- 
mon great  end;  or  as  imported  not  manifest  hostility 
thereto:  contenting  myself  to  follow  the  course  that  to 
ray  preponderating  judgment  seemed  best,  without 
stepping  out  of  my  way  to  jostle  others.  But  I  cannot 
be  so  patient  of  their  practical  disagreement  (not  only 
with  all  serious  Christians,  but  even  their  own  judg- 
ments and  consciences  also)  who  have  no  delight  in 
God,  and  who  take  no  pleasure  in  the  very  sub.stance 
of  religion,'  &c.  We  may  from  hence  take  our  mea- 
sures of  him  both  as  a  minister  and  a  divine;  and  can 
hardly  forbear  making  this  reflection,  that  it  would  be 
an  unspeakable  happiness,  did  but  such  a  spirit  as  this 
pre\"ail  more  among  all  the  parlies  into  which  we  are 
divided. 

In  1675,  upon  the  death  of  Dr.  Lazanis  Seaman,  he 
had  an  invitation  given  him  to  come  and  fix  in  London, 
by  a  part  of  his  congregation,  and  was  earnestly  pre.s.s- 
ed  to  accept  of  their  call.  There  was  some  difference 
among  them  abotit  the  person  in  whom  they  should 
centre.  Some  were  for  Mr.  Charnock,  and  others  for 
Mr.  Howe:  and  though  they  that  wrote  to  him  urged 
a  variety  of  arguments  and  inducements,  yet  he  could 
not  so  well  judge  of  the  matters  alleged  at  a  distance; 
and  was  thereupon  prevailed  with  to  take  a  voyage  in- 
to England,  and  make  a  visit  at  London,  that  he  might 


view  and  jtidge  of  things  upon  the  spot.  He  upon  this 
occasion,  which  created  him  a  great  many  thought*, 
and  in  which  he  looked  seriously  upwards  for  conduct, 
committed  some  hints  lo  writing,  which  have  been  pre- 
served, and  are  here  faithfully  transcribed  from  an  au- 
thentic copy. 

The  paper  is  inscribed  al^er  this  manner. 

Cvnsideratims  and  Commtinings  icilh  myself  conctm- 
inp  my  present  Journey,  Dec.  20,  75.  By  ytglU  on 
my  Bed. 

'I.  Clua;rc ;   Have  I  not  an  undue  design  or  self-n- 
sped  in  it? 

'1.  I  know  well  I  ought  not  to  have  any  design  for 
myself,  which  admits  not  of  subordination  to  the  in- 
terest and  honour  of  the  great  God,  and  my  Redeemer, 
and  which  is  not  actually  so  snbordina'.ed. 

'•2.  I  understand  the  fearful  evil  and  sinfulness  of 
having  such  an  undue  design ;  that  it  is  idolatr)',  the 
taking  another  god,  and  making  myself  that  god. 

'3.  I  find  (through  God's  mercy)  some  sensible  stir- 
rings of  hatred  and  detestation,  in  my  breast,  of  that 
wickedness,  and  a  great  apprehension  of  the  loveliness 
and  beauty  of  a  state  of  pure  entire  devotedness  to 
God  in  Christ,  and  of  acting  accordingly. 

'4.  I  have  insisted  on  this  chiefly  in  prayer  to  God, 
in  reference  to  this  business,  ever  since  it  was  set  on 
foot,  that  I  might  be  sincere  in  it:  and  though  I  have 
earnestly  begged  light  to  guide  me  therein,  so  as  that 
I  might  do  that  herein  which  in  the  substance  of  the 
thing  is  agreeable  to  the  holy  will  of  God,  yet  I  have 
much  more  importunately  prayed  that  I  might  be  sin- 
cere in  what  1  do,  not  only  because  I  know  God  will 
pardon  ignorance  (unremedied  hy  utmost  endeavours) 
where  he  beholds  sincerity,  whereas  he  will  never  ac- 
cept the  knowledge  of  our  duty,  nor  the  doing  what  is 
in  substance  our  duty,  if  that  right  manner  of  doing  it, 
or  principle  whence  it  is  done,  be  wanting;  but,  also, 
from  the  higher  esteem  I  have  of  sincerity,  above  all 
light  and  knowledge  without  it,  and  the  greater  excel- 
lence of  the  thing  itself. 

'5.  I  have  carefully  examined  what  selfish  respects 
I  can  have  in  this  matter.  Is  it  worldly  emolumenll 
In  this  my  heart  acquits  me  in  the  sight  of  God.  Is 
it  that  I  affect  to  be  upon  a  public  stage,  to  be  popular 
and  applauded  by  men  1  To  this  I  say,  (1.)  That  I  do 
verily  believe,  that  I  shall  be  lower  in  the  eye  and 
esteem  of  the  people  in  London,  when  I  corae  under 
their  nearer  view.  I  know  myself  incapable  of  pleasing 
their  genius.  I  cannot  contrive  nor  endure  to  preach 
with  elaborate  artifice.  They  will  soon  be  wean,-, 
when  they  hear  nothing  but  plain  discourses  of  such 
matters  as  arc  not  new  to  them.  Yea,  and  ministers 
that  now  judge  of  me  by  what  I  have  written,  (when 
matter  and  words  were  in  some  measure  weighed,)  will 
find  me,  when  1  converse  with  them,  slow  to  apprehend 
things,  slow  to  express  my  own  apprehensions,  unready, 
entangled,  and  obscure  in  my  apprehensions  and  ex- 
press' >ns :  so  that  all  will  soon  say,  this  is  not  the  man 


THE  LIFE  OF  MR.  JOHN  HOWE. 


we  took  him  for.  (3.)  It  di.<!pleases  me  not,  that  they 
should  find  and  say  this.  I  hope  I  should  digest  it 
well.  (3.)  I  have  found  (blessed  be  God)  that  the 
applauses  some  have  prudently  given  me  in  letters, 
(as  I  have  received  many  of  that  strain,  very  many 
long  before  this  business,  and  that  had  no  relation  unto 
any  such,  that  no  eye  hath  ever  since  seen  but  my  own,) 
an  occasion  and  means  to  me  of  deep  humiliation,  when 
my  own  heart  hath  witnessed  to  me,  my  miserable 
penury,  and  that  I  am  thought  to  be  what  I  am  not. 
(4.)  So  far  as  I  can  find,  I  do  not  deliberately  covet  or 
desire  esteem  but  for  my  work's  sake,  and  the  success 
of  my  work.  Of  ap{)lause  I  have  often  found  an  inward 
abhorrence.  I  both  know  I  have  nothing  but  what  I 
have  received,  and  that  I  have  received  a  great  deal 
less  than  many  think  I  have:  which  I  say  with  re- 
flection on  myself;  not  to  diminish  the  boimty  of  the 
Free-giver,  from  whom  I  know  I  might  have  received 
much  more,  if  I  had  sought  and  used  his  gilte  aright. 
All  the  design  I  can  more  vehemently  suspect  myself 
of  that  looks  like  self-interest  any  way,  is,  (1.)  The  im- 
provement of  my  own  knowledge,  which  I  know  there 
may  be  great  opportunities  for,  if  this  journey  should 
issue  in  my  settlement  at  London.  (2.)  The  disposal 
of  my  children.  Yet  I  hope  these  things  are  eyed  in 
subordination,  and  indifferently,  so  as  not  to  sway  with 
me  against  my  duty. 

'IL  duaere;  Have  I  not  a  previous  rcsobilion  of  sclUing 
at  London  before  I  go  up? 

'  1.  I  have  a  resolution  to  do  what  I  shall  conceive 
shall  make  most  to  the  usefulness  of  the  rest  of  my  life, 
which  resolution  I  ought  never  to  be  without. 

'2.  I  am  seriously  yet  at  a  loss  as  to  judging  this 
case,  whether  in  this  coimtry  or  there. 

'3.  If  I  can  find  clearly  it  is  my  duty  to  return  in 
order  to  continuance  at  Antrim,  I  shall  do  it  with  high 
complacency. 

'III.  Cluaere;   Am  I  not  afraid  of  miscarrying  in  IMs 
wndertaken  voyage,  by  shipwreck,  ^-c.  ? 

'  1.  I  find  little  of  that  fear,  I  bless  God. 

'2.  Nor  is  it  that  I  think  I  have  attained  any  emi- 
nent degree  of  grace,  that  I  am  not  alflicted  with  that 
fear:  nay  more  than  that,  I  aclmowledge,  lo  be  de- 
livered from  such  fear  is  itself  a  great  mercy,  and 
jfracious  vouchsafement. 

'3.  I  hope  I  am  in  a  state  of  favour  and  acceptance 
with  God,  which  I  apprehend  I  owe  to- infinite  rich 
mercy  in  the  Redeemer's  blood.  Great  forgiveness  I 
need,  for  I  am  a  miserable  sinful  wretch :  this  I  trust  I 
have  upon  gospel  terms. 

'  4.  It  is  pleasant  to  me  hereupon  to  think  of  going 
into  eternity;  of  laying  down  the  body  of  flesh  and 
sin  and  death  together ;  and  of  being  perfectly  holy, 
and  associated  with  them  that  are  so,  in  holy  work  and 
enjoyment. 

'5.  To  put  ofl"  this  tabernacle  so  easily,  I  reckon 
would  to  me  be  a  merciful  dispensation,  who  am  more 
afraid  of  sharp  pains  than  of  death.    1  ihink  I  should 


joyfully  embrace  those  waves  that  should  cast  me  on 
an  undesigned  shore,  and  when  I  intended  Liverpool, 
should  land  me  in  heaven. 

'6.  Yet  I  bless  God  I  have  no  weariness  of  life, 
nor  of  his  work  in  this  world,  if  he  shall  yet  please 
further  to  employ  me  here. 

'  IV.  duxre ;  But  am  I  not  solicitous,  Ust  if  tkis 
should  prove  the  event,  it  will  be  judged  a  testimony 
against  me,  as  to  this  present  undertaking  7 

'1.  It  is  an  honest  design  I  go  upon.  I  have,  as  I 
said,  no  selfish  design  that  oversways  me  in  it.    I  have 

no  design  to  prejudice  Mr.  C .     I  believe  I  shall  do 

him  no  actual  prejudice.  "Wherein  I  can  justly  befriend 
him,  I  go  resolved  to  do  it.  If  I  can  do  any  thing  for 
the  holding  of  the  remainder  together,  without  the 
neglect  of  greater  work,  I  do  apprehend  I  shall  do  a 
just  and  needful  thing:  but  should  do  nothing  if  I  had 
opportunity,  till  I  knew  more.     But, 

'2.  To  judge  of  the  justice  of  a  cause  by  the  suc- 
cess, is  a  most  unjust  way  of  judging.  Many  a  just 
business  has  miscarried.  If  I  get  well  into  the  other 
world,  such  censures  will  be  a  small  maUer  in  my  eye ; 
and  they  are  not  great  now. 

'3.  God  will  accept  my  sincere  intentions,  though 
1  effect  nothing. 

'4.  My  journey  was  to  me  absolutely  necessary, 
who  could  without  it  neither  grant  nor  deny. 

'  Consolations  t^i  my  icife  and  other  relations,  supposing 
they  hear  of  my  death. 

'1.  Whom  or  what  have  you  losti  A  poor  creature 
that  could  never  be  of  much  use  to  you. 

'  2.  You  are  to  consider  me,  not  as  lost  in  my  prime, 
but  as  now  I  am  sensibly  under  great  decays,  and  not 
likely  to  continue  long,  except  some  means  hitherto  not 
thought  on  should  have  been  tried.  What  a  summer 
had  I  of  the  last !  seldom  able  to  walk  the  streets ;  and 
not  only  often  disabled  by  pain,  but  weakness.  And 
what  great  advantage  to  you  would  it  have  been  to  see 
me  die  1  I  know  not  when  I  have  had  so  much  ease 
and  health  as  in  this  journey. 

'3.  God  not  only  hath  determined  the  thing,  we 
must  die,  but  all  circumstances,  when  and  where,  and 
after  what  manner,  and  all  wisely  and  well.  Why 
should  you  be  grieved,  thai  he  hath  done  well  1  not 
only  well  in  il.scif,  but  well  for  you,  if  you  love  himl 

'1.  You  must  ere  long  follow,  and  shall  not  be  al- 
ways in  this  world  without  me. 

'5.  What  there  is  of  evil  in  this  case,  admits  of 
remedy.  Draw  so  much  nearer  to  God,  and  cease 
from  man:  mind  heaven  more,  and  your  loss  is  made  up. 

'  G.  I  have,  through  the  grace  of  God,  preached 
immortal  truth,  which  will  survive,  and  may  be  to  your 
advantage. 

'7.  As  to  you  who  have  dependance  upon  me  for 
worldly  concernments:  I  was  never  a  good  projector 
for  the  world;  so  the  loss  is  not  great.  How  many, 
dear  to  God,  make  a  shift,  in  a  worse  condition  I  Forget 
not  the  motto,  God  will  provide.    He  that  feeds  ravens. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


and  lakes  care  of  sparrows,  will  he  not  take  care  of 
you  1  are  you  of  his  family,  and  will  he  not  take  care 
of  his  own  1  instead  of  distrust  and  repining,  give 
thanks.  O  ble.ss  him  with  all  your  soul,  that  he  hath 
revealed  and  given  himself  to  you  for  an  everlasting 
portion ;  and  whose  covenant  is  to  be  your  God,  and 
the  God  of  yours. 

'  8.  Let  it  be  some  satisfaction  to  you,  that  I  go 
willingly,  under  no  dread,  with  no  regret,  but  with 
some  comfortable  knowledge  of  my  way  and  end.' 

With  such  thoughts  and  workings  of  mind  as  these, 
dill  he  undertake  and  pursue  his  voyage  and  journey, 
and  he  arrived  safe  at  London  after  having  been  five 
years  in  Ireland :  and  upon  mature  consideration,  he 
accepted  of  the  call  that  had  been  given  him,  and  set- 
tled there,  and  made  a  quiet  and  peaceable  use  of  King 
Charles's  indulgence,  preaching  to  a  considerable  and 
judicious  auditory,  by  whom  he  was  singularly  re- 
spected ;  and  he  was  much  c.-iteemed,  not  only  by  his 
brethren  in  the  ministry  among  the  dissenters,  but  also 
by  several  eminent  divines  of  the  church  of  England, 
as  Dr.  Whitchcot,  Dr.  Kidder,  Dr.  Fowler,  Dr.  Lucas, 
and  others,  whom  he  often  conversed  with,  and  that 
with  great  freedom  and  familiarity. 

He  was  no  sooner  settled  here,  tnan  he  printed  the 
first  part  of  his  '  Living  Temple,'  by  which  it  was  his 
design  to  improve  that  notion,  that  a  good  man  is  the 
Temple  of  God.  This  first  part  is  upon  God's  exist- 
ence, and  his  conversableness  with  man ;  and  against 
Atheism,  or  the  Epicurean  deism.  'Tis  dedicated  to 
the  Lord  Viscount  Massarenc,  governor  of  the  county 
of  London-Derr)',  and  one  of  the  lords  of  his  majesty's 
most  honourable  prin--coimcil  in  the  kingdom  of  Ire- 
land :  and  he  .signifies  to  his  lordship,  that  this  tract 
was  conceived  under  his  roof,  and  born  out  of  his  house ; 
and  that  he  therefore  thought  it  decent  and  jusl,  that 
it  should  openly  own  the  relation  which  it  thereby 
had,  and  the  author's  great  obligations,  to  his  lordship. 

In  the  year  16T7,  he  published  a  tract,  entitled,  '  The 
Rcconcilcableness  of  God's  Prescience  of  the  Sins  of  Men 
with  the  Wisdom  and  Sincerity  of  his  Counsels  and  Ei- 
horlalions,  and  whatever  other  Means  he  uses  lo  prevent 
ihem :'  written  by  way  of  Letter  to  the  Honourable 
Robert  Boyle,  Esq.  This  treatise  was  exceedingly 
admired  by  some,  and  as  much  opposed  by  others. 
Mr.  Theophitus  Gale,  in  particular,  his  old  fcUow-col- 
legialc,  publishing  about  this  time  his  fourlh  part  of 
'  The  Court  of  the  Geniilcs,'  made  some  animadversions 
upon  it.'  Whereupon  Mr.  Howe  added  a  Postscript, 
in  defence  of  the  said  Letter,  in  which  he  makes  a  re- 
turn 10  Mr.  Gale's  remarks.  Mr.  Danson  also  wrote 
against  this  tract,  but  I  know  not  that  Mr.  Howe  took 
any  noiioe  of  him ;  though  ihe  ingenious  Andrew 
Marvel,  Esq.  made  a  very  witly  and  enlerlaining  re- 
ply to  him.  Upon  the  account  of  this  performance  of 
his,  Mr.  Wood  represents  Mr.  Howe  as  a  great  and 
strict  Arminian  ;'  but  verj-  wrongfully.  For  that  which 
he  mainly  asserts  in  that  discourse,  is  no  more  than 
I  iieo  Couit  of  (he  Gentj]es.  put  I.  p«fe  Ks. 


this,  that  '  it  is  inconceivable,  that  the  holy  and  good 
God  should  irresistibly  determine  the  wills  of  men  to 
and  punish  the  same  thing ;  that  he  should  irresistibly 
determine  the  will  of  a  man  to  the  hatred  of  his  own 
most  blessed  self,  and  then  exact  severest  pimishmenls 
for  the  offence  done,'  which  the  strictest  Calvinist  has  not 
the  least  occasion  (as  far  as  I  can  perceive)  to  scru- 
ple to  acknowledge.  This  notion  widely  differs  from 
asserting  the  blessed  God  universally  to  have  left  his 
reasonable  creatures  an  indelcrmined  power,  with  re- 
spect to  all  actions,  good  as  well  as  evil,  to  the  utter 
exclusion  of  efficacious  grace,  in  reference  even  to  the 
best  actions  that  are.  'Tis  that  that  is  the  true  Armi- 
nian principle,  if  we  may  be  allowed  to  pass  a  judg- 
ment, from  the  works  of  the  most  eminent  writers  that 
are  in  that  scheme.  If  all  are  great  and  strict  Armini- 
ans,  who  cannot  allow  themselves  lo  suppose  the  blessed 
Grod,  by  internal  influence,  to  have  a  hand  even  in 
the  worst  and  wickedest  actions,  as  far  as  in  the  best,  I 
am  persuaded  there  will  be  very  few  remaining  but 
what  are  such,  either  here  at  home,  or  in  any  of  the 
reformed  churches  abroad.  As  to  Mr.  Howe,  he  was 
so  well  satisfied  in  the  firmness  of  the  groimds  he  went 
upon,  that  at  last  he  did  not  stick  to  declare,  that  '  if 
he  foimd  himself  any  way  obliged  further  to  intermed- 
dle in  this  matter,  he  should  reckon  Ihe  time  be  had  lo 
spend  in  this  world  could  never  be  spent  to  better  pur- 
pose, than  in  discovering  the  fearful  consequences  of 
the  opposite  opinion,  the  vanity  of  the  subterfuges 
whereby  its  assertors  think  lo  hide  the  malignity  of  it, 
and  Ihe  inefficacy  of  the  arguments  brought  for  it.'k 

But  this  was  what  he  had  no  occasion  for,  God  had 
cut  out  other  work  for  him.  He  went  on  quietly  in  a 
course  of  practical  preaching  in  his  slated  ministry, 
and  was  very  useful  in  forwarding  many  in  their  way 
to  heaven. 

In  the  lime  of  the  popish  plot,  when  things  took  a 
quite  difierent  turn  from  what  they  had  done  from  the 
restoration  till  then,  and  ihe  city  and  whole  body  of 
the  nation  was  full  of  terror  and  melancholy  apprehen- 
sions, he  made  it  his  endeavour  among  those  with  whom 
he  had  to  do,  to  make  the  awfu)  impressions  which 
people  were  at  that  time  under,  serviceable  to  the  pur- 
poses of  serious  religion  :  and  in  his  conversation  with 
the  clergy  of  the  established  church,  or  with  persons  of 
quality  and  distinction,  which  was  not  unfrequent,  he 
upon  all  occasions  discovered  a  very  peaceable  and 
healing  spirit,  often  giving  it  as  his  sense,  that  an  ac- 
commodation of  matters  between  the  church  and  the 
dissenters,  would  be  the  most  eflectual  way  lo  keep  out 
popery.  And  it  has  been  the  opinion  of  many,  that  a 
fitter  .season  for  a  union  could  not  well  occur,  than  did 
then  present  itself.  The  House  of  Commons  who  sat 
at  Westminster  in  1680,  seem  lo  have  been  of  that 
mind,  and  therefore  they  brought  in  a  bill  for  uniting 
his  majesty's  proieslant  subjects,  and  nothing  was 
more  commonly  talked  of  at  that  time.  And  not  being 
able  to  go  through  with  it,  they,  before  they  rose,  ciune 
to  a  resolution,  '  that  the  acis  of  parliament  made  in  the 


1  Athon.  Oion.  vol.  3.  pa^  1014. 


b  Posucnpt,  pate  t3i. 


THE  LIFE  OP  MR.  JOHN  HOWE. 


reigns  of  ftueen  Elizabeth  and  King  James,  agam.st 
popish  recusants,  ought  not  to  be  extended  against  pro- 
testant  dissenters:  and  that  the  prosecution  of  protest- 
ant  dissenters,  upon  the  penal  laws,  is  at  this  time 
grievous  to  the  subject,  a  weakening  the  protestant 
interest,  an  encouragement  to  poper)',  and  dangerous 
to  the  peace  of  the  kingdom.' 

Mr.  Howe  had  about  this  time  an  invitation  from 
Bishop  Lloyd,  to  come  and  dine  with  him  the  next  day. 
He  was  apprehensive  it  could  not  be  without  .some 
particular  design,  that  a  bishop  whom  he  had  not  seen, 
or  at  least  with  whom  he  had  no  acquaintance,  should 
send  to  desire  him  to  come  and  dine  with  him.  He 
sent  his  lordship  word,  that  he  was  engaged  that  day 
for  dinner,  (as  he  really  was  before  the  receipt  of  the 
message  sent  him,)  but  would  not  fail  of  waiting  upon 
him  afterwards.  Hereupon  the  Bishop  sent  again,  to 
let  him  know,  that  since  he  could  not  dine  with  him, 
he  would  not  give  him  the  trouble  to  come  so  far  as 
his  house,  but  would  meet  him  at  Dr.  Tillotson's,  the 
dean  of  Canterbury.  They  met  there  accordingly, 
and  ttie  Bishop  told  him  that  the  reason  why  he  de- 
sired a  meeting  with  him,  was  to  know  of  him,  what 
he  thought  would  satisfy  the  nonconformists,  that  so 
they  might  be  taken  into  the  church.'  Mr.  Howe  an- 
swered, that  he  could  not  pretend  to  say  wliat  would 
satisfy  any  besides  himself;  for  that  all  had  not  an 
equal  latitude  in  such  matters.  The  Bishop  hereupon 
pressed  him  to  give  his  judgment,  what  he  thought 
would  satisfy  the  most;  for,  says  he,  I  would  have  the 
terms  so  large  as  to  comprehend  the  most  of  them. 
Mr.  Howe  told  him,  that  he  thought  it  would  go  a 
considerable  way  towards  it,  if  the  law  was  but  so 
framed,  as  that  ministers  might  be  enabled  to  promote 
parochial  reformation.  Why,  says  the  Bishop,  for  that 
reason,  I  am  for  taking  the  lay  chancellors  qtine  away, 
as  being  the  great  hinderance  of  reformation.  At  Ipngth, 
they  agreed  upon  a  meeting  the  next  night,  at  seven 
o'clock,  at  Dr.  Stillingfleet's,  the  dean  of  St.  Paul's. 
Mr.  Howe  proposed  to  bring  Mr.  Baxter  along  with 
him;  but  the  Bishop  would  by  no  means  allow  of  it. 
Then  he  proposed  to  'bring  Dr.  Bates,  and  was  an- 
swered, that  no  man  could  be  more  proper.  Accord- 
ingly Dr.  Bates  and  Mr.  Howe  went  at  seven  in  the 
evening  to  Dean  StillingHect's,  as  had  been  appointed 
the  day  before.  The  Dean  had  provided  a  very  hand- 
some treat,  but  they  found  not  the  company  they  ex- 
pected. They  waited  till  right,  till  nine,  till  near 
ten  o'clock;  but  the  Bishop  neither  came,  nor  sent,  nor 
took  any  notice  of  the  matter  afterwards.  And  that 
very  night,  as  they  heard  the  next  morning,  the  bill  of 
exclusion  was  thrown  out  of  the  House  of  Peers,  by  a 
majority  of  thirty  voices,  fourteen  of  which  were 
bishops.  And  after  this,  there  was  no  further  occasion 
for  any  talk  about  a  comprehension. 

For  upon  this  turn  of  affairs,  it  is  observed  by  a  cele- 
brated writer  on  the  church  side,  that  'the  clergy  struck 
np  with  zeal  lor  the  duke's  succession :   as  if  a  popish 

A  ropyof  Iho  '  IlfUdi  of  a  BHl  for  uniting  hin  l\Inj«'<iry  Pmtfvlant  6iit>jpctii,' 


king  had  been  a  special  blessing  from  heaven,  to  be  much 
longed  for  by  the  protestant  church.  They  likewise 
gave  themselves  such  a  loose  agarnst  the  nonconform- 
ists, as  if  nothing  was  so  formidable  as  that  party.  So 
that  in  all  their  sermons,  popery  was  quite  forgot,  and 
the  force  of  their  zeal  was  turned  almost  wholly  against 
the  disseniers.'<i  Amongst  the  rest.  Dean  Stillingfleet, 
from  whom  it  was  little  expected,  on  the  first  day  of 
Easter  term,  1680,  in  a  sermon  before  the  lord  mayor 
and  aldermen  of  the  city,  the  judges  and  Serjeants, 
from  Phil.  iii.  16.  (which  sermon  he  entitled,  '  The  Mis- 
chief of  Separation,')  took  occasion  to  represent  all  the 
nonconformists  as  schismaticks,  and  inveigh  against 
them  as  enemies  to  peace,  and  dangerous  to  the  church, 
&c.  This  sermon  was  answered  by  Dr.  Owen,  Mr. 
Baiter,  Mr.  Alsop,  Mr.  Barret,  and  others;  and  among 
the  rest  Mr.  Howe  made  some  remarks  upon  it,  in  a 
pamphlet,  entitled,  '  A  Letter  written  out  of  the  Country 
to  a  Person  of  quality  in  the  City,  who  took  offence  at 
the  late  Sermon  of  Dr.  Stillingfleet,  Dean  of  St.  Paul's, 
before  the  Lord  Mayor;'  which  Letter  was  drawn  up 
with  great  clearness  and  strength  of  reasoning.  He 
therein  shows  how  unreasonably  the  Doctor  endeavours 
to  keep  the  dissenters,  who  after  the  utmost  search 
could  not  be  satisfied  to  conform,  in  a  slate  of  damna- 
tion, for  scrupling  the  ceremonies;  at  least  in  a  ne- 
glect of  the  necessar)'  means  of  salvation.  He  shows 
his  arguments,  both  ad  ran  and  ad  hominem  too,  to  be 
unconcluding;  reflects  freely  on  the  Doctor  for  his  too 
great  acrimony,  and  too  little  seriousness  in  his  way  of 
management ;  and  yet  closes  with  a  very  genteel  and 
handsome  address  to  such  as  were  ofltnded  with  the 
Doctor's  sermon,  to  abate  their  indignation,  and  mo- 
derate their  cen.sures,  and  stir  them  up  to  turn  their  re- 
flections upon  him,  into  serious  prayers  for  him,  for 
which  he  shows  there  was  very  just  occasion. 

The  Doctor  himself  slicks  not  to  own,  that  in  this 
Letter  he  discourses  gravely  and  piously,  without  bit- 
terness and  rancour,  or  any  sharp  reflections,  and  some- 
times with  a  great  mixture  of  kindness  towards  him, 
for  which,  and  his  prayers  for  him,  he  heartily  thanks 
him.'  This  warm  sermon  of  the  Doctor's  was  gene- 
rally reckoned  very  ill-limed,  to  which  it's  not  unlikely 
but  Bishop  Burnet  may  have  a  reference,  when  he  says 
of  the  great  man,  that  '  he  went  into  the  humours  of  the 
high  sort  of  people,  beyond  what  became  him;  per- 
haps beyond  his  own  sense  of  things.'f 

Nor  can  I  forbear  to  take  notice  of  another  sermon, 
that  was  preached  this  year  (1680)  at  court,  by  De:m 
TilloLson,  from  Josh.  xxiv.  15.  eniiiled,  '  The  Protestant 
Religion  vindicated  from  the  charge  of  Singularity  and 
Novelty.'  In  this  sermon  there  is  this  notion;  that  no 
man  is  obliged  to  preach  against  the  religion  of  a 
country,  though  a  fdsc  one,  unless  he  has  a  power  of 
working  miracles.  King  Charles  slept  most  part  of 
the  lime  while  the  sermon  was  delivered;  and  a  certain 
nobleman  stepjicd  to  him  as  soon  as  it  was  over,  and 
said,   'Tis  a  pity  your  majesty  slept;  for  we  had  the 

A  Bistiop  BiimftV  History  of  liia  own  Tiincj.  vol.  i.  p.  601. 
c  I'n.fiire  to  hilt '  i;nn-iuinnaltlfmM«  of  So[>tttnlioo,'  p.  Ui.  ini. 
I  IlisKnr  ofhis  u»n  Tinica,  rat  i.  l<.  IS>. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


rarest  piece  of  Hobbism  that  ever  you  heard  in  your 
life.  Ods  fish,  he  shall  print  it  then,  says  the  king ; 
and  immediately  called  the  lord  chamberlain,  and  gave 
him  his  command  to  the  Dean  to  print  his  sermon. 
When  it  came  from  the  press,  the  Dean  sent  it  as  a  pre- 
sent to  Mr.  Ho'we,  as  he  usually  did  most  of  the  things 
he  printed.  Mr.  Howe  immediately  pertised  it,  and 
was  not  a  little  troubled,  to  find  a  notion  there,  that  had 
so  ill  a  tendency  as  that  forementioned.  Whereupon 
he  drew  up  a  long  letter,  in  which  he  freely  expostu- 
lated with  the  Dean,  for  giving  such  a  wound  to  the 
Reformation  ;  signifying  to  him,  that  Luther  and  Calvin, 
and  the  rest  of  our  blessed  reformers,  were  (thanks  be 
to  God)  of  another  mind.  The  Christian  religion,  (said 
he,)  both  as  to  its  precepts  and  promises,  is  already  con- 
firmed by  miracles ;  and  must  it  be  repealed,  every 
time  a  wicked  governor  thinks  fit  to  establish  a  false 
religion  1  must  no  one  stand  up  for  the  true  religion, 
till  he  can  work  a  miracle  1  He  signified  to  him,  how 
much  he  was  grieved,  that  in  a  sermon  against  popery, 
he  should  plead  the  popish  cause  against  all  the  re- 
formers ;  and  insisted  upon  it,  that  we  had  incontest- 
able evidence  of  the  miracles  wrought  hy  the  apostles, 
and  that  we  are  bound  to  believe  them,  and  take  reli- 
gion to  be  established  by  them,  without  any  further 
expectations,  &c.  Mr.  Howe  carried  the  letter  him- 
self, and  delivered  it  into  the  Dean's  own  hands  j  and 
he  taking  a  general  and  cursory  view  of  it,  signified 
his  willingness  to  talk  that  whole  matter  freely  over; 
but  said,  they  could  not  be  together  where  they  were, 
without  interruption,  and  therefore  moved  for  a  little 
journey  into  the  country,  that  so  they  might  have  free- 
dom of  discourse.  They  accordingly  agreed  to  go  and 
dine  that  day  with  the  Lady  Falconbridge  at  Sutton- 
Court,  and  Mr.  Howe  re  d  over  the  letter  to  the  Dean, 
and  enlarged  upon  the  contents  of  it,  as  they  were 
travelling  along  together  in  bis  chariot.  The  good 
man  at  length  fell  to  weeping  freely,  and  said  that  this 
was  the  most  imhappy  thing  that  had  of  a  long  time 
befallen  him.  I  see  (says  he)  what  I  have  offered  is 
not  to  be  maintained.  But  he  told  him,  that  it  was  not 
his  tarn  to  preach  as  on  that  day.  He  that  should  have 
been  the  preacher  being  sick,  the  Dean  said,  he  was 
.sent  to  by  the  lord  chamberlain  to  supply  his  place : 
and  he  added,  that  he  had  but  little  notice,  and  so  con- 
sidered the  general  fears  of  poperj',  and  this  text  offer- 
ed ilself,  and  he  thought  the  notion  resulted  from  it ; 
and,  says  he,  immediately  after  preaching,  I  received  a 
command  from  the  king,  to  print  the  sermon,  and  then 
it  was  not  in  my  power  to  alter  it.  I  am  the  better 
.satisfied  that  there  is  no  mistake  as  to  the  substance  of 
this  passage,  because  he  from  whom  I  had  it,  did  not 
trust  to  his  bare  memory,  but  committed  it  to  writing, 
presently  after  he  received  the  account  from  Mr.  Howe 
himself.  And  though  such  a  story  as  this  may  make 
us  sensible  that  the  very  best  of  men  have  their  slips, 
yet  ain  I  far  from  thinking  it  a  dishonour  to  this  great 
man,  to  be  open  to  conviction. 
In  1G81  the  dissenters  were  prosecuted  with  great 
f  HiXOTT  of  his  own  Timea.  vol  i  pajt  soi. 


violence  both  in  city  and  country,  and  the  severe  laws 
that  had  been  made  against  them  some  years  before,  Bs 
well  as  some  that  were  made  against  the  papists  in  the 
reign  of  dueen  Elizabeth,  were  rigorously  put  in  exe- 
cution against  them,  without  any  favour.  Several  of 
the  bishops  concurred,  and  by  influence  from  court, 
were  prevailed  with  to  do  their  endeavour  to  push  for- 
ward the  civil  magistrate,  and  to  sharpen  the  rigonr  of 
the  ecclesiastical  courts,  and  that  in  defiance  of  the 
votes  of  the  House  of  Commons  in  their  favour.  And 
as  Bishop  Burnet  observes,  '  such  of  the  clergy  as  would 
not  engage  in  the  common  fary,  were  cried  out  upon 
as  the  betrayers  of  the  church,  and  as  secret  favourers  of 
the  dissenters. 'e  The  author  of  'the  Complete  History 
of  England, 'h  says,  that  '  this  year  there  was  a  vigorous 
prosecution  of  the  protestant  dissenters,  which  was  ge- 
nerally thought  a  piece  of  court-artifice,  to  play  the 
church  of  England  against  the  dissenters,  and  enrage 
the  dissenters  against  the  church  of  England,  that  they 
might  not  unite  and  see  their  common  danger,  but 
rather  by  destroying  one  another,  might  make  room  for 
a  third  party,  that  lay  behind  the  curtain,  and  watched 
an  opportunity  of  the  duke's  succession.'  And  at  this 
juncture,  Mr.  Howe  published  a  discourse  of  '  Thought- 
fulness  for  the  Morrow,  with  an  Appendix,  concerning 
the  immoderate  Desire  of  foreknowing  Things  to  come,' 
in  8vo.  It  is  dedicated  to  the  Lady  Anne  Wharton,  of 
Upper  Winchingdon  in  the  county  of  Bucks,  who  had 
expressed  a  desire  of  seeing  somewhat  written  on  that 
subject.  To  which  is  added,  '  A  Discourse  of  Charity, 
in  reference  to  other  Men's  Sins,  from  1  Cor.  liii.  6.' 
He  this  year  also  published  '  A  Funeral  Sermon  on  the 
Decease  of  Mrs.  Margaret  Baxter,  who  died  June  28th, 
from  2  Cor.  v.  8.' 

In  1682  things  were  much  in  the  same  state  as  the 
year  before.  This  year  also  Mr.  Howe  published  se- 
veral little  things  ;  as,  '  A  Discourse  on  the  right  Use  of 
that  Argument  in  Prayer,  from  the  Name  of  God,  on 
behalf  of  a  People  that  profess  it,  from  Jer.  liv.  21.'8vo. 
'  A  Discourse  on  Self-Dedication,  at  the  Anniversary 
Thanksgiving  of  the  Earl  of  Kildare,  for  a  great  Deli- 
verance,' in  12mo,  and  '  A  Funeral  Sermon  for  Mr. 
Richard  Fairclough,  who  deceased  July  4th,  from  Matt. 
XXV.  21.'  And  he  now  drew  up  those  Annotations  on  the 
three  Epistles  of  St.  John,  which  are  to  be  met  with  in  the 
second  volume,  or  continuation,  of  Mr.  Pool. 

In  1683  there  was  a  most  cruel  order  made  by  the 
justices  of  peace  at  their  quarter-sessions  at  Exon, 
against  all  nonconforming  ministers,  allowing  a  reward 
of  forty  shillings  to  any  person  that  apprehended  any 
one  of  them,  and  declaring  their  resolution  to  put  in 
execution  again.st  them  the  severest  laws,  and  par- 
ticularly that  of  the  35th  of  Elizabeth,  the  penalties 
whereof  are  imprisonment,  abjuration  of  the  realm,  or 
death.  And  Bishop  Lamplugh  (who  was  aflcru-ards 
archbishop  of  York)  required  the  order  to  be  read  by 
all  the  clergy  on  the  next  Sunday  after  it  should  be 
tendered  to  them,  on  purpose  (as  was  said)  '  that  the 
care  of  the   justices  of  Devon,  for  the   preservation  of 

h  Vol.  ill.  r«<e  103. 


THE  LIFE  OP  MR.  JOHN  HOWE. 


the  public  peace,  might  be  fuller  known,  and  have  a  bel- 
ter effect.' 

The  same  year  there  was  published  in  the  '  Continua- 
tion of  the  Morning  Exercise,'  an  excellent  sermon  of 
Mr.  Howe's,  from  Col.  ii.  2.  upon  this  question,  '  What 
may  most  hopefully  be  attempted,  to  allay  animosities 
among  protestants,  that  our  divisions  may  not  be  our 
ruin  V 

'In  order  to  this,  he  earnestly  recommends  to  all 
the  professors  of  religion,  the  maintaining  of  a  sincere 
love  to  one  another,  and  the  improving  of  their  faith  to 
greater  measures  of  clearness,  certainty,  and  efficacy, 
in  reference  to  the  substantials  of  Christianity.  A 
generous  love,  not  to  Christians  of  this  or  that  party  or 
denomination  only,  but  to  all  in  whom  the  true  essen- 
tials of  Christianity  are  found,  would  (he  says)  greatly 
contribute  to  the  vigour  of  the  Christian  life.  It  would 
inspire  Christians  generally  with  a  sacred  courage  and 
fortitude,  when  they  should  know  and  even  feel  them- 
selves knit  together  in  love.  It  would  on  the  contrary 
extinguish  or  abate  the  unhallowed  fire  of  our  anger 
and  wrath  towards  one  another.  It  would  oblige  us 
to  all  acts  of  mutual  kindness  and  friendship.  Pre- 
judices would  cease,  and  jealousies  concerning  each 
other,  and  a  mutual  confidence  would  be  produced.  It 
would  make  us  earnestly  covet  an  entire  union  in  all 
the  things  wherein  we  differ,  and  contribute  greatly  to 
it.  It  would  make  us  much  more  apt  to  yield  to  one 
another,  and  abate  all  that  ever  we  can,  in  order  to  as 
full  an  accoinmodation  as  is  any  way  possible ;  that  if 
we  cannot  agree  upon  either  extreme,  we  might  at  last 
meet  in  the  rvldle.  It  would  make  us  abstain  from 
mutual  censures  of  one  another  as  insincere  for  our  re- 
maining differences;  and  convince  us  that  such  cen- 
sures are  very  unreasonable,  because  all  have  not  the 
same  understanding,  nor  the  same  gust  and  relish  of 
things.  It  would  oblige  us,  after  competent  endea- 
vours of  mutual  satisfaction,  abotjt  the  matters  wherein 
we  differ,  to  forbear  further  urging  of  one  another  con- 
cerning them :  and  it  would  make  us  forbear  reviling 
and  expo.sing  one  another,  and  the  industrious  seeking 
one  another's  ruin.  And  then  if,  at  the  same  time,  we 
did  but  endeavour  to  have  our  souls  possessed  with  a 
more  clear,  efBcacious,  practical  faith  of  the  Go.spcl, 
and  our  hearts  so  overcome,  as  practically  and  vitally 
to  receive  it,  we  should  apprehend  the  things  to  bt 
truly  great  wherein  we  are  to  unite,  and  should,  iu 
comparison,  apprehend  all  things  else  to  be  little ;  and 
so  should  be  more  strongly  inclined  to  hold  together 
by  the  things  wherein  we  agree,  than  to  contend  with 
one  another  about  the  things  wherein  we  differ. ,  Thus 
our  religion  would  revive,  and  become  a  vital  powerful 
thing;  and  consequently  more  grateful  to  God,  and 
awful  to  men.  And  if  we  in  our  several  particular  sta- 
tions are  but  herein  careful,  if  we  but  do  our  own  part, 
we  may  be  able  to  say  it  was  not  our  fault,  but  Chris- 
tians had  been  combined,  and  entirely  one  with  each 
other ;  but  Ihey  had  been  more  lhorou!;hly  Christian, 
and  more  entirely  united  with  God  in  Christ ;  and  that 
Christianity  had   been  a  more   lively,  powerful,   awful, 


amiable  thing.  If  the  Christian  conununitj-  moulder, 
decay,  be  enfeebled,  broken,  dispirited,  and  ruined 
in  great  part,  this  ruin  shall  not  rest  under  our 
hands.' 

On  July  20th  this  year,  that  noble  patriot,  William 
Lord  Russel,  was  beheaded  in  Lincolns-Inn-Fields,  to 
the  no  small  terror  and  consternation  of  the  true  lovers 
of  their  country,  and  friends  of  the  protestant  religion. 
This  was  a  severe  stroke  upon  the  Bedford  family,  and 
an  unspeakable  loss  to  the  excellent  lady,  who  was  left 
a  mournful  widow,  and  continued  so  to  the  year  1123, 
when  she  went  to  her  grave  full  of  years.  Mr.  Howe 
upon  this  melancholy  occasion  wrote  a  consolatory  letter 
to  her,  which  very  well  deserves  to  be  preserved,  and 
transmitted  to  posterity ;  an  authentic  copy  of  which 
having  been  kept  safe  in  his  family,  here  follows. 

'  Madam, 

'  It  can  avail  you  nothing,  to  let  your  honour  know 
from  what  hand  this  paper  comes  ;  and  my  own  design 
in  it  is  abtmdantly  answered,  if  what  it  contains  proves 
useful  to  you.  Your  affliction  hath  been  great,  imspeak- 
ably  beyond  what  it  is  in  my  power  or  design  to  repre- 
sent ;  and  your  supports  (in  the  paroxysm  of  your  afflic- 
tion) have  been  very  extraordinary  ;  and  such  as  wherein 
all  that  have  observed  or  heard,  could  not  but  acknow- 
ledge a  divine  hand. 

'  But  your  affliction  was  not  limited  and  enclosed 
within  the  limits  of  one  black  day,  nor  is  like  those 
more  common  ones,  the  sense  whereof  abates  and  wears 
off  by  time ;  but  is  continued,  and  probably  more  felt, 
as  time  nms  on  :  which  therefore  makes  you  need  con- 
tinued help  from  Heaven  every  day. 

'  Yet  there  is  here  a  great  difference  between  what 
expectations  we  may  have  of  divine  assistance,  in  the 
beginning  or  first  violence  of  some  great  affliction,  and 
in  the  continued  course  of  it  afterwards.  At  first  we 
are  apt  to  be  astonished,  a  consternation  seizes  our 
thinking  faculty,  especially  as  to  that  exercise  of  it, 
whereby  it  should  minister  to  our  relief  In  this  case 
the  merciful  God  doth  more  extraordinarily  assist  such 
as  sincerely  trust  and  resign  themselves  to  him ;  unto 
these,  as  his  more  peculiar  favourites,  his  sustaining 
influences  are  more  immediate,  and  more  efficacious, 
so  as  even  (in  the  present  exigency)  lo  prevent  and 
supersede  any  endeavour  of  theirs,  whereof  ihey  are, 
then,  less  capable.  And  of  the  largeness  and  bounty 
of  his  goodness,  in  such  a  case,  few  have  had  greater 
experience  than  your  ladyship;  which  was  eminently 
seen,  in  that  magnanimity,  that  composure  and  presenl- 
ness  of  mind,  much  admired  by  your  friends,  and  no 
doubt  by  the  special  favour  of  Heaven  afforded  you  in 
the  needful  sea.son :  so  that  while  that  amazing  ca- 
lamity was  approaching,  and  stood  in  nearer  view, 
nothing  that  was  fit  or  wise  or  great  was  omitted, 
nothing  indecent  done.  Which  is  not  now  said,  God 
knows,  lo  flatter  your  ladyship,  (whereof  the  progress 
will  further  vindicate  me,)  for  I  ascribe  it  to  God,  as  I 
trust  your  ladyship,  with  unfeigned  gratitude,  will  also 
do.     And  I  mention  it,  as  that  whereby  you  are  under 


THE  LIFE  OF  MR.  JOHN  HOWE. 


obligation    to  endeavour,  your   continued    temper  and 
deportment  may  be  agreeable  to  such  beginnings. 

'  For  now  (which  is  the  other  thing,  whereof  a  distinct 
observation  ought  to  be  had)  in  the  continuance  and 
settled  stale  of  the  affliction,  when  the  fury  of  the  first 
assault  is  over,"  and  we  have  had  leisure  to  recollect 
ourselves,  and  recover  our  dissipated  spirits,  though  we 
are  then  more  sensible  of  pain  and  smart,  yet  also  the 
power  of  u.sing  our  own  thoughts  is  restored.  And 
being  so,  although  we  are  too  apt  to  use  them  to  our 
greater  hurt  and  prejudice,  we  are  really  put  again 
into  a  capacity  of  using  them  to  our  advantsige,  which 
our  good  (Sod  doth  in  much  wisdom  and  righteousness 
require  we  should  do.  Whereupon  we  are  to  expect 
his  continual  assistance  for  our  support  imder  continued 
aSliction,  in  the  way  of  concurrence  and  co-operation 
with  our  due  use  of  our  own  thoughts,  aptly  chosen, 
as  much  as  in  us  is,  and  designed  by  ourselves,  for  our 
own  comfort  and  support. 

'Now  as  for  thoughts  suitable  to  your  honour's  case, 
I  have  reason  to  be  conscious  that  what  I  shall  write 
can  make  but  little  accession,  I  will  not  say  to  a  closet, 
but  to  a  mind  so  well  furnished,  as  you  are  owner  of: 
yet  I  know  it  is  remote  from  you  to  slight  a  well-in- 
tended offer  and  essay,  that  really  proceeds  only  from 
a  very  compassionate  sense  of  your  sorrows,  and  un- 
feigned desire  lo  contribute  something  (if  the  Father 
of  mercies,  and  the  God  of  all  comforts  and  consola- 
tions, will  please  to  favour  the  endeavour)  to  your 
relief 

'  And  the  thoughts  which  I  shall  most  humbly  offer, 
will  have  that  first  and  more  immediate  design,  but  to 
persuade  your  making  use  of  your  own ;  that  is,  that 
you  would  please  to  turn  and  apply  them  to  subjects 
more  apt  to  serve  this  purpose,  the  moderating  your 
own  grief,  and  the  attaining  an  habitual  well-tempered 
cheerfulness,  for  your  remaining  time  in  this  world. 
For  I  consider  how  incident  it  is  lo  the  afflicted,  to 
indulge  to  themselves  an  unlimited  liberty  in  their 
sorrows,  to  give  themselves  up  to  them,  to  make  them 
meat  and  drink,  to  justify  them  in  all  their  excesses,  as 
that  (otherwise)  good  and  holy  man  of  God  did  his 
anger,  and  say,  they  do  well  to  be  sorrowful  even  to 
the  death,  and  (as  another)  to  refuse  to  be  comforted. 
And  I  also  consider  that  our  own  thoughts  must  and 
will  always  be  the  immediate  ministers  either  of  our 
trouble  or  comfort,  though  as  to  the  latter,  God  only  is 
the  supreme  Author;  and  we  altogether  insufficient  to 
think  any  thing  that  good  is,  as  of  ourselves.  It  is 
God  that  comforts  those  that  are  cast  dovra,  but  by  our 
own  thonghts  employed  to  that  purpose,  not  without 
them. 

'  I  do  not  doubt,  madam,  but  if  you  once  fixedly  ap- 
prehend thai  there  is  sin  in  an  over-abounding  sorrow, 
vou  will  soon  endeavour  its  restraint:  for  I  cannot 
think  you  would  more  earnestly  set  yourself  to  avoid 
any  thing,  than  what  you  apprehend  will  offend  GSod, 
especially  ihe  doing  that  in  a  continued  course.  Is 
there  any  lime  when  joy  in  God  is  a  duty!  'lis  very 
plain  the  sorrow  that  excludes  it  is  a  sin.    How  the 


former  may  appear  to  be  a  duty,  and  how  far,  let  it  be 
considered. 

'  It  is  not  to  be  doubted  but  that  he  that  made  us  hath 
a  right  to  rule  us;  he  that  gave  tw  being,  to  give  ns 
law;  nor  again,  that  the  divine  government  reaches 
our  minds,  and  that  they  are  the  prime  and  first  seat  of 
his  empire.  His  kingdom  is  within  us.  We  arc  not 
then  to  exercise  our  thoughts,  desires,  love,  joy,  or 
sorrow,  according  to  our  own  will,  but  his;  not  as  we 
please,  or  find  ourselves  inclined,  but  suitably  to  his 
precepts  and  purposes,  his  rules  and  ends. 

'  'Tis  evident  that  withal  the  earthly  state  is  mixed, 
intermediate  between  the  perfect  felicity  of  heaven, 
and  the  total  misery  of  hell:  and  further,  that  the 
temper  of  our  spirits  ought  to  have  in  it  a  mixture  of 
joy  and  sorrow,  proportionable  to  our  state,  or  what 
there  is  in  it  of  the  just  occasions  or  causes  of  both. 

'  Where  Christianity  obtains,  and  the  Gospel  of  our 
Saviour  is  preached,  there  is  much  greater  cause  of  joy 
than  elsewhere.  The  visible  a-specl  of  it  imports  a 
design  to  form  men's  minds  lo  gladness,  inasmuch  as, 
wheresoever  it  comes,  it  proclaims  peace  to  the  world, 
and  represents  the  offended  Majesty  of  heaven  willing 
to  be  reconciled  lo  his  offending  creatures  on  earth. 
So  the  angel  prefaced  the  Gospel,  when  our  Lord  was 
bom  into  the  world,  Luke  ii.  I  tell  you  glad  tidings 
of  great  joy,  which  shall  be  to  all  people.  And  so  the 
multitude  of  accompanying  angels  sum  it  up ;  Glory 
be  to  God  in  the  highest,  peace  on  earth,  good  will 
towards  men. 

'  To  them  that  truly  receive  the  Gtospel,  and  with 
whom  il  hath  ius  effect,  the  cause  of  rejoicing  riseth 
much  higher.  For  if  ihe  offer  and  hope  of  recon- 
ciliation be  a  just  groimd  of  joy,  how  much  more 
actual  agreement  with  God,  upon  the  terms  of  the 
Gospel,  and  reconciliation  it.self!  We  rejoice  in  God 
through  Jesus  Christ,  by  whom  we  have  received  the 
atonement,  Rom.  v.  11.  To  such  there  are  express 
precepts  given  to  rejoice  in  the  Lord  always,  PhU.  iv. 
4.  And  lest  that  should  be  thought  lo  have  been 
spoken  hastily,  and  that  it  might  have  its  full  weight, 
that  great  apostle  immediately  adds.  And  again  I  say 
to  you,  rejoice.  And  elsewhere,  Rejoice  evermore,  1 
Thess.  V.  16. 

'Hence  therefore  the  genuine  right  temper  and  frame 
of  a  truly  Christian  mind  and  spirit  may  be  evidently  con- 
cluded to  be  this,  (for  such  precepts  do  nol  signify  no- 
thing, nor  can  they  be  understood  to  signify  less,)  rir. 
an  habitual  joyfulness,  prevailing  over  all  ihe  tempo- 
rar)'  occasions  of  sorrow,  that  occur  to  them.  For  none 
can  be  thought  of  that  can  preponderate,  or  be  equal 
to  the  jusi  and  great  causes  of  their  joy.  This  is  the 
true  frame,  model,  and  constitulion  of  the  kingdom  of 
God,  which  ought  to  have  place  in  us;  herein  it  con- 
sisls,  rt'-.  in  righteousness  and  peace,  and  joy  in  the 
Holy  Ghosi,  Rom.  xiv.  17. 

'  Nor  is  this  a  iheon,-  only,  or  the  idea  and  notion  of 
an  excellent  temper  of  .^^pirit,  which  we  may  contem- 
plate indeed,  but  can  never  attain  lo.  For  we  find  it 
also  to  have  been  the  attainment,  and  usual  temper  of 


THE  LIFE  OF  MR.  JOHN  HOWE. 


Christians  heretofore,  that  being  justified  by  faiih,  and 
ha\ring  peace  with  God,  they  have  rejoiced  in  hope  uf 
the  glory  of  God,  unto  that  degree,  as  even  to  glor)-  in 
their  tribulations  also,  Rom.  v.  1—3.  And  that  in  the 
confidence  they  should  be  kept  by  the  power  of  God, 
through  faith  unto  salvation,  they  have  hereupon  greatly 
rejoiced,  though  with  some  mixture  of  heaviness  (where- 
of there  was  need)  from  their  manifold  trials.  But  that 
their  joy  did  surmount  and  prevail  over  their  heavine.ss 
is  manifest;  for  this  is  spoken  of  with  much  diminution, 
whereas  they  are  said  to  rejoice  greatly,  and  with  a  joy 
unspeakable  and  full  of  glory,  1  Pet.  i.  5,  6,  8. 

'Yea,  and  such  care  hath  the  great  God  taken  for  the 
preserving  of  this  temper  of  spirit  among  his  people 
more  anciently,  that  even  their  sorrow  for  sin  itself 
(the  most  justifiable  of  all  other)  hath  had  restraints 
put  upon  it,  lest  it  should  too  long  exclude  or  intermit 
the  exercise  of  this  joy.  For  when  a  great  assembly  of 
them  were  imiversally  in  tears,  upon  hearing  the  law- 
read,  and  the  sense  given,  they  were  forbidden  to  weep 
or  mourn,  or  be  sorry,  because  the  joy  of  the  Lord  was 
their  strength,  Neh.  viii.  8—10.  That  most  just  sorrow 
had  been  imjust,  had  it  been  continued,  so  as  to  ex- 
clude the  seasonable  turn  and  alternation  of  this  joy. 
For  even  such  sorrow  itself  is  not  required,  or  neces- 
sary for  itself.  'Tis  remote  from  the  goodness  and 
benignity  of  Grod's  ever-blessed  nature,  to  take  pleasure 
in  the  sorrows  of  his  people,  as  they  are  such,  or  that 
they  should  sorrow  for  sorrow's  sake;  but  only  as  a 
means  and  preparative  to  their  following  joy.  And 
nothing  can  Ir  more  unreasonable,  than  that  the  means 
should  exclude  the  end,  or  be  used  against  the  purf>ose 
they  should  sen.'. 

'It  is  then  upon  the  whole  most  manifest,  that  no 
temporary  afHiction  whatsoever,  upon  one  who  stands 
in  special  relation  to  God,  as  a  reconciled  (and  which 
is  consequent,  an  adopted)  person,  though  attended 
with  the  most  aggravating  circumstances,  can  justify 
such  a  sorrow,  (so  deep  or  so  continued,)  as  shall  pre- 
vail against  and  shut  out  a  religious  holy  joy,  or  hinder 
it  from  being  the  prevailing  principle  in  such  a  one. 
What  can  make  that  sorrow  allowable  or  innocent, 
(what  event  of  Providence,  that  can,  whatever  it  is,  be 
no  other  than  an  accident  to  our  Christian  state,)  that 
shall  resist  the  most  natural  design  and  end  of  Chris- 
tianity it.selfl  that  shall  deprave  and  debase  the  truly 
Christian  tcmjier,  and  disobey  and  violate  most  express 
Christian  precepts'!  subvert  the  constitution  of  Christ's 
kingdom  among  men  1  and  turn  this  earth  (the  place 
of  God's  treaty  with  the  inhahitanLs  of  it,  in  order  to  their 
reconciliation  to  him.self,  and  to  the  reconciled  the'portal 
and  gate  of  heaven,  yea,  and  where  the  state  of  the  very 
worst  and  most  miserable  has  .some  mixture  of  good  in 
it,  that  makes  the  evil  of  it  less  than  that  of  hell)  into  a 
mere  hell  to  themselves,  of  .sorrow  without  mixture,  and 
wherein  shall  be  nothing  but  weeping  and  wailing. 

'  The  cause  of  your  sorrow,  madam,  is  exceeding  great. 
The  causes  of  your  joy  are  incxprcv-ibly  greater.  You 
have  infinitely  more  left  than  you  have  lost.  Doth  it 
need  to  be  disputed  whether  God  be  better  and  greater 


than  man?  or  more  to  be  valued,  loved,  and  delighted 
in  1  and  whether  an  eternal  relation  be  more  considerable 
than  a  temporar)-  one?  Was  it  not  your  constant  sense 
in  your  best  outward  state.  Whom  have  I  in  heaven  but 
thee,  O  God,  and  whom  can  I  desire  on  earth,  in  compa^ 
rison  of  thee !  Psal.  lixiii.  25.  Herein  the  stale  of  yonr 
ladyship's  ca.se  is  still  the  same  (if  you  cannot  rather  with 
greater  clearness  and  with  less  hesitation  pronounce 
those  latter  words.)  The  principal  causes  of  your  joy 
are  immutable,  such  as  no  super\'ening  thing  can  alter. 
You  have  lost  a  most  pleasant,  delectable,  earthly  rela- 
tive. Doth  the  blessed  God  hereby  cease  to  be  the 
best  and  most  excellent  goodl  Is  his  nature  changed  1 
his  everla.sting  covenant  reversed  and  annulled  1  which 
is  ordfired  in  all  things  and  sure,  and  is  to  be  all  your 
salvation  and  all  your  desire,  whether  he  make  your 
house  on  earth  to  grow  or  not  to  grow,  2  Sam.  xiiii.  4. 
That  sorrow  which  exceeds  the  proportion  of  its  cause, 
compared  with  the  remaining  true  and  real  causes  of 
rejoicing,  is  in  that  excess  causeless;  i.  e.  that  excess 
of  it  wants  a  cause,  such  as  can  justify  or  afford  de- 
fence unto  it. 

'  We  are  required,  in  reference  to  our  nearest  relations 
in  this  world,  (when  we  lose  them,)  to  weep  as  if  we 
wept  not,  as  well  as  (when  we  enjoy  them)  to  rejoice 
as  if  we  rejoiced  not,  because  our  time  here  is  short, 
and  the  fashion  of  this  world  passeth  away,  1  Cor.  vii. 
29 — 31.  We  are  finite  beings,  and  so  are  they.  Our 
passions  in  reference  to  them  must  not  be  infinite,  and 
without  limit,  or  be  limited  only  by  the  limited  capa- 
city of  our  nature,  so  as  to  work  to  the  utmost  extent 
of  that,  as  the  fire  burns,  and  the  winds  blow,  as  much 
as  they  can :  but  they  are  to  be  limited  by  the  power, 
design,  and  endeavour  of  our  reason  and  grace  (not 
only  by  the  mere  impotency  of  our  nature)  in  reference 
to  all  created  objects.  Whereas  in  reference  to  the  in- 
finite uncreated  Good,  towards  which  there  is  no  dan- 
ger or  possibility  of  exceeding  in  our  affection,  we  are 
never  to  design  to  ourselves  any  limits  at  all;  for  that 
would  suppose  we  had  loved  God  enough,  or  as  much 
as  he  deserved,  which  were  not  only  to  limit  ourselves, 
but  him  too;  and  were  a  constructive  denial  of  his  in- 
finite immense  goodness,  and  consequently  of  his  very 
Godhead.  Of  so  great  concernment  it  is  to  us,  that  in 
the  liberty  we  give  our  affections,  wa  observe  the  just 
difference  which  ought  to  be  in  their  exercise,  towards 
God,  and  towards  creatures. 

'  It  is  also  to  be  considered,  that  the  great  God  is 
pleased  so  to  condescend,  as  himself  to  bear  the  name 
and  sustain  the  capacity  of  our  nearest  earthly  relations; 
which  implies  that  what  they  were  to  us,  in  this  or  that 
kind,  he  will  be  in  a  transcendent  and  far  more  noble 
kind.  I  doubt  not  but  your  ladyship  hath  good  right 
to  apply  to  yourself  those  words  of  the  prophet,  Isa. 
Ivi.  5.  Thy  Maker  is  thy  husband,  &c.  Whereupon, 
as  he  infinitely  transcends  all  that  is  delectable  in  the 
most  excellent  earthly  relation,  it  ought  to  be  endea- 
voured, that  the  affection  placed  on  him  should  pro- 
port  ionably  excel.  I  cannot  think  any  person  in  the 
woild  would  be  a  more  severe  or  impartial  judge  of  a 


THE  LIFE  OP  MR.  JOHN  HOWB. 


criminal  affection  than  your  ladyship:  or  that  it  would 
look  worse  unto  any  eye,  if  any  one  should  so  deeply 
take  to  heart  the  death  of  an  unrelated  person,  as  never 
to  lake  pleasure  more,  ic  the  life,  presence,  and  conver- 
sation of  one  most  nearly  related.  And  you  do  well 
know  that  such  an  height  (or  that  supremacy)  of  affec- 
tion, as  is  due  to  the  ever-blessed  God,  cannot  without 
great  injury  be  placed  any  where  else.  As  we  are  to 
have  none  other  God  before  him ;  so  him  alone  we  are  to 
love  with  all  our  heart  and  soul,  and  might  and  mind. 

'  And  it  iiusht  further  to  be  remembered,  that  \vhat.so- 
ever  inicrcbt  we  have  or  had  in  any  the  nearest  relative 
on  earth,  his  interest  who  made  both  is  far  superior. 
He  made  us  and  all  things  primarily  for  himself,  to  serve 
great  and  important  ends  of  his  own  ;  so  that  our  satis- 
faction in  any  creature,  is  but  secondary  and  collateral  to 
the  principal  design  of  its  creation. 

'  Which  consideration  would  prevent  a  practical  error 
and  mistake  that  is  too  usual  with  pious  persons, 
afflicted  with  the  loss  of  any  near  relation,  that  they 
think  the  chief  intention  of  such  a  providence  is  their 
puDifbment.  And  hereupon  they  are  apt  to  justify  the 
utmost  excesses  of  their  sorrow,  upon  such  em  occeision, 
accounting  they  can  never  be  sensible  enough  of  the 
divine  displeasure  appearing  in  it;  and  make  it  their 
whole  business  (or  employ  their  time  and  thoughts  be- 
yond a  due  proportion)  to  find  out  and  fasten  upon  some 
particular  sin  of  theirs,  which  they  may  judge  God  was 
offended  with  them  for,  and  designed  now  to  pimish 
upon  them.  It  is  indeed  the  part  of  filial  ingenuity, 
deeply  to  apprehend  the  displeasure  ol'  our  father ;  and 
an  argument  of  great  sincerity,  to  be  very  inquisitive 
after  any  sin  for  which  we  may  suppo.se  him  displeased 
with  us,  and  apt  to  charge  ourselves  severely  with  it, 
though  perhaps  upon  utmost  inquiry,  there  is  nothing 
particularly  to  be  reflected  on,  other  than  common  in- 
firmity incident  to  the  best,  (and  it  is  well  when  at 
length  we  can  make  that  judgment,  because  there 
really  is  no  more,  not  for  that  we  did  not  inquire,)  and 
perhaps  also  God  intended  no  more  in  such  a  dispen^a- 
tion,  (as  to  what  concerned  us  in  it,)  than  only,  in  the 
general,  to  take  off  our  minds  and  hearts  more  from 
this  world,  and  draw  them  more  entirely  to  himself 
For  if  we  were  never  so  innocent,  must  therefore  such 
a  relative  of  ours  have  been  immortal  1  But  the  error 
in  practice  as  to  this  case,  lies  here :  not  that  our 
thoughts  are  mtuk  exercised  this  way,  but  loo  muck. 
We  ought  to  consider  in  every  case,  principally,  that 
which  is  principal.  God  did  not  create  this  or  that  ex- 
cellent person,  and  place  him  for  a  while  in  the  world, 
principally  to  please  us;  nor  therefore  doth  he  take 
him  away,  principally  to  displease  or  punish  us  ;  but 
for  much  nobler  and  greater  ends  which  he  hath  pro- 
posed to  himself  concerning  him.  Nor  are  we  to  reckon 
ourselves  so  little  interested  in  the  great  and  sovereign 
Lord  of  all,  whom  we  have  taken  to  be  our  God,  and  to 
whom  we  have  absolutely  resigned  and  devoted  our- 
selves, as  not  to  be  obliged  to  consider  and  satisfy  our- 
selves, in  his  pleasure,  purposes,  and  ends,  more  thim  our 
own,  apart  from  his. 


'  Such  as  he  hath  pardone<l,  accepted  and  prepared  for 
himself,  are  to  serve  and  glorify  him  in  a  higher  and 
more  excellent  capacity,  than  they  ever  could  in  this 
wretched  world  of  ours,  and  wherein  they  have  them- 
selves the  highest  satisfaction.  When  the  blessed  God 
is  pleased  in  having  attained  and  accomplished  the  ena 
and  intendments  of  his  own  boundless  love,  (too  great 
to  be  satisfied  with  the  conferring  of  only  temporary 
favours  in  this  imperfect  slate,\  and  they  are  pleased  in 
partaking  the  full  effects  of  that  love  ;  who  are  we,  that 
we  should  be  displea.-^ed  1  or  that  we  should  oppose  our 
satisfaction,  to  that  of  the  glorious  God,  and  his  glori- 
fied creature  1  Therefore,  madam,  whereas  you  cannot 
avoid  to  think  much  on  this  subject,  and  to  have  the 
removal  of  that  incomparable  person  for  a  great  theme 
of  your  thoughts,  I  do  only  propose  most  humbly  to 
your  honour,  that  you  would  not  confine  them  to  the 
sadder  and  darker  part  of  that  theme.  It  hath  also  a 
bright  side ;  and  it  equally  belongs  to  it,  to  consider 
whither  he  is  gone,  and  to  whom,  as  whence,  and  from 
whom.  Let,  1  beseech  you,  your  mind  be  more  exer- 
cised in  contemplating  the  glories  of  that  state  your 
blessed  consort  is  translated  imto,  which  will  mingle 
pleasure  and  sweetness  with  the  bitterness  of  your 
afflicting  loss,  by  giving  you  a  daily  intellectual  parti- 
cipation (through  the  exercise  of  faith  and  hope)  in  his 
enjoyments.  He  cannot  descend  to  share  with  you  in 
your  sorrows  ;  you  may  thus  every  day  ascend  and 
partake  with  him  in  his  joys.  He  Ls  a  pleasant  sub- 
ject to  consider.  A  prepared  spirit  made  meet  for  an 
inheritance  with  them  that  are  sanctified,  anil  nith  the 
saints  in  light,  now  entered  into  a  state  so  coj  natural, 
and  wherein  it  finds  every  thing  most  agreeabU  lo  itself. 
How  highly  grateful  is  it  to  be  tmited  with  the  ti  ue  cen- 
tre, and  come  home  to  the  Father  of  spirits  !  To  consider 
how  pleasant  a  welcome,  how  joyful  an  entertainment  he 
hath  met  with  above !  how  delighted  an  associate  he  is 
with  the  general  assembly,  the  iimimierable  company  of 
angels,  and  the  spirits  of  just  men  made  perfect!  how 
joyl'ul  an  homage  he  continually  pays  to  the  throne  of  the 
celestial  King  I 

'  Will  your  ladyship  think  that  a  hard  saying  of  our 
departing  Lord  to  his  mournful  disciples.  If  ye  loved 
me,  ye  would  rejoice,  that  I  said  I  go  to  the  Father ; 
for  my  Father  is  greater  than  17  As  if  he  had  said,  he 
sits  enthroned  in  higher  glory  than  you  can  frame  any 
conception  of,  by  beholding  me  in  so  mean  a  condition 
on  earth.  We  are  as  remote,  and  as  much  short  in  our 
thoughts  as  to  the  conceiving  the  glory  of  the  Supreme 
King,  as  a  peasant,  who  never  saw  any  thing  better 
than  his  own  cottage,  from  conceiving  the  splendour 
of  the  most  glorious  prince's  court.  But  if  that  faith, 
which  is  the  substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen,  be  much  accustomed  to  its 
proper  work  and  business,  the  daily  delightful  visiting 
and  viewing  the  glorious  invisible  regions;  if  ii  be 
often  conversant  in  those  vast  and  spacious  tracts  of 
pure  and  brightest  light,  and  amongst  the  holy  inhabit- 
ants that  replenish  them ;  if  it  frequently  employ  itself 
in  contemplating  their  comely  order,  perfect  harmony, 


THE  LIFE  OF  MR.  JOHN  HOWE 


sublime  wisdom,  unspotted  purity,  most  fervent  mutual 
love,  delicious  conversation  with  one  another,  and  per- 
petual pleasant  consent  in  their  adoration  and  observ- 
ance of  their  eternal  King!  who  is  there  to  whom  it 
would  not  be  a  solace  to  think,  I  have  such  and  such 
friends  and  relatives  (some  perhaps  as  dear  as  my  own 
life)  perfectly  well  pleased,  and  happy  among  Ihemi 
How  can  your  love,  madam,  (so  generous  a  love  towards 
so  deserving  an  object !)  how  can  it  but  more  fervently 
sparkle  in  joy,  for  his  sake,  than  dissolve  in  tears  for 
your  own  1 

'  Nor  should  such  thoughts  excite  over-hasty  impatient 
desires  of  following  presently  into  heaven,  but  to  the 
endeavours  of  serving  God  more  cheerfully  on  earth, 
for  our  appointed  time :  which  I  earnestly  desire  your 
ladyship  would  apply  yourself  to,  as  you  would  not 
displease  God,  who  it  your  only  hope,  nor  be  cruel  to 
yourself,  nor  dishonour  the  religion  of  Christians,  as  if 
they  had  no  other  consolations  than  this  earth  can  give, 
and  earthly  power  take  from  them.  Your  ladyship  (if 
any  one)  would  be  loth  to  do  any  thing  unworthy  your 
family  and  parentage.  Your  highest  alliance  is  to  that 
Father  and  family  above,  whose  dignity  and  honour  are 
I  doubt  not  of  highest  account  with  you. 

'I  multiply  words,  being  loth  to  lose  my  designs. 
And  shall  only  add  that  consideration,  which  cannot 
but  be  valuable  with  you,  upon  his  first  proposal,  who 
had  all  the  advantages  imaginable  to  give  it  its  full 
weight ;  I  mean,  that  of  those  dear  pledges  left  behind  ; 
my  own  heart  even  bleeds  to  think  of  the  case  of  those 
sweet  babes,  should  they  be  bereaved  of  their  other 
parent  too.  And  even  your  continued  visible  dejection 
would  be  their  unspeakable  disadvantage.  You  will 
always  naturally  create  in  them  a  reverence  of  you ; 
and  I  cannot  but  apprehend  how  the  constant  mean 
aspect  and  deportment  of  such  a  parent  will  insensibly 
influence  the  temper  of  dutiful  children ;  and  (if  that 
be  sad  and  despondent)  depress  their  spirits,  blunt  and 
take  off  the  edge  and  quickness,  upon  which  their  fu- 
ture usefulness  and  comfort  will  much  depend.  Were 
it  possible  their  (now  glorious)  father  should  visit  and 
inspect  you,  would  you  not  be  troubled  to  behold  a 
frown  in  that  bright  serene  face  I  You  are  to  please  a 
more  penetrating  eye,  which  you  will  best  do,  by  put- 
tmg  on  a  temper  and  deportment  suitable  to  your 
weighty  charge  and  duty,  and  to  the  great  purposes 
for  which  God  continues  you  in  the  world,  by  giving 
over  unneces.sary  solitude  and  retirement,  which  (though 
it  plense-s)  doth  really  prejudice  you,  and  is  more  than 
you  can  bear.  Nor  can  any  rules  of  decency  require 
more.  Nothing  thai  is  necessary  and  truly  Christian, 
ought  to  be  reckoned  unbecoming.  David's  example, 
2  Sam.  xii.  30.  is  of  too  great  authority  to  be  counted 
a  paliern  of  indecency.  The  God  of  heaven  lift  up  the 
light  of  his  countenance  upon  you,  and  thereby  put 
gladness  into  your  heart ;  and  give  you  to  apprehend 
him  saying  to  you.  Arise  and  walk  in  the  light  of  the 
Lord. 


'  That  I  have  used  so  mnch  freedom  in  this  paper,  I 
make  no  apology  for  ;  but  do  therefore  hide  myself  in 
the  dark,  not  judging  it  consistent  with  that  plaiimcss 
which  I  thought  the  case  might  require,  to  give  any 
other  account  of  myself,  than  that  I  am  one  deeply 
sensible  of  your  and  your  noble  relatives'  great  afflic-  . 
tion,  and  who  scarce  ever  bow  the  knee  before  the 
mercy-seat  without  remembering  it :  and  who  shall 
ever  be. 

Madam, 
Your  ladyship's 

Most  sincere  honourer,  and 

Most  humble  devoted  servant.' 

Though  Mr.  Howe  did  not  pnt  his  name  to  this  his 
consolatory  epistle,  yet  the  style,  and  several  particu- 
larities in  it,  soon  discovered  who  was  the  author.  The 
lady  sent  him  a  letter  of  thanks,  and  told  him  that  he 
must  not  expect  to  remain  concealed.  She  promised  to 
endeavour  to  follow  the  advice  he  had  given  her,  and 
often  wrote  to  him  afterwards,  some  of  which  letters  I 
have  seen  and  read,  and  they  show  that  his  freedom  was 
taken  kindly,  and  his  pains  well  bestowed. 

'Tis  observed  by  Bishop  Burnet,;  concerning  this 
excellent  person  the  Lord  Russell,  who  died  a  martyr 
for  the  liberties  of  his  countn,-,  that  he  was  a  man  of 
great  candour,  and  of  a  general  reputation,  imiversally 
beloved  and  trusted,  of  a  generous  and  obliging  temper. 
He  had  given  such  proofs  of  an  undaunted  courage, 
and  of  an  unshaken  firmness,  that  the  Bishop  says,  he 
never  knew  any  man  have  so  entire  a  credit  in  the 
nation  as  he  had.  He  adds,  that  he  had  from  his  first 
education  an  inclination  to  favour  the  nonconformists, 
and  wished  the  laws  could  have  been  made  easier  to 
them.  On  the  other  hand,  the  high  party  represented 
him  as  one  that  had  no  very  favourable  opinion  of  the 
English  clergy  in  general,  as  thinking  them  for  the 
most  part  a  set  of  men  too  much  bigoted  to  slavish 
principles,  and  not  zealous  enough  for  the  protestant 
religion,  or  the  common  interest  of  a  free  nation.k  'Tig 
hoped,  that  the  remaining  branches  of  that  noble 
family  will  adhere  to  his  principles,  and  imitate  his 
glorious  example. 

I  go  on  to  the  year  1684,  in  which  Mr.  Howe  pub- 
lished a  treatise,  on  Luke  six.  41,  42.  entitled,  '  The  Re- 
deemer's Tears  wept  over  Lost  Souls;  with  an  Appendix, 
where  somewhat  is  occasionally  discoursed,  concerning 
the  Blasphemy  against  the  Holy  Ghost,  and  how  God 
is  said  lo  will  the  salvation  of  them  that  perish.' 

Bishop  Burnet  owns,  that  the  prosecution  of  the  dis- 
senters was  carried  very  high  all  this  year.  They  were 
not  only  proceeded  against  for  going  to  conventicles, 
as  he  is  pleased  to  call  their  private  meetings  for  the 
worship  of  God,  but  for  not  going  to  church,  and  for 
not  receiving  the  sacrament.  The  laws  made  against 
papists,  with  relation  to  those  particulars,  being  now  ap- 
plied to  llieni.  Many  were  excommunicated  and  ruined 
by  these  prasecutions.i 

I  BUwp  Bunet'i  Hvtonr  of  hit  own  Timet,  vol.  i  i>l(«  Ml. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


Among  other  warm  things  which  at  that  time  came 
from  the  press,  there  was  a  letter  published  by  Bishop 
Barlow  of  Lincoln,  for  the  putting  in  execution  the 
laws  against  the  dissenters;  and  this  was  written  in 
concurrence  with  that  whi:h  was  drawn  up  by  the 
justices  of  the  peace  of  the  county  of  Bedford,  bear- 
ing date  Jan.  14th,  1684.  In  answer  to  this  warm 
and  angr)'  printed  letter  of  the  Bishop  of  Lincoln, 
Mr.  Howe  sent  his  lordship  a  free  letter  by  the 
post,  a  copy  whereof  has  been  preserved,  and  here 
follows. 

'  Right  Reverend, 
'As  I  must  confess  myself  surprised  by  your  late 
published  directions  to  your  clergy  of  the  county  of 
Bedford,  so  nor  will  I  dissemble,  that  1  did  read  them 
with  some  trouble  of  mind,  which  I  sincerely  profess 
was  more  upon  your  lordship's  account  than  my  own, 
(who  for  myself  am  little  concerned,)  or  any  other  par- 
ticular person's  whatsoever.  It  was  such  as  it  had  not 
been  very  difficult  for  me  to  have  concealed  in  my 
own  breast,  or  only  to  have  expressed  it  to  God 
in  my  prayers  for  you,  (which  through  his  grace  I 
have  not  altogether  omitted  to  do,)  if  I  had  not 
apprehended  it  not  utterly  impossible,  (as  I  trust  I 
might,  without  arrogating  unduly  to  myself,)  that 
some  or  other  of  those  thoughts,  which  I  have  revolv- 
ed in  my  own  mind  upon  this  occasion,  being  only 
hinted  to  your  lordship,  might  appear  to  your  very 
sagacious  judsjmenl  (for  which  I  have  had  Ion?, 
and  have  still,  a  continuing  veneration)  some  way 
capable  of  being  cultivated  by  your  own  mature  and 
second  thoughts,  so  as  not  to  be  wholly  unuseful  to 
your  lordship. 

'My  own  judgment,  such  as  it  is,  inclines  me  not  to 
oppose  any  thing,  either,  1.  To  the  lawfulness  of  the 
things  themselves  which  you  so  much  desire  should 
obtain  in  the  practice  of  the  people  under  your  lord- 
ship's pastoral  inspection :  or,  2.  To  the  desirable  come- 
liness of  an  uniformity  in  the  public  and  solemn  wor- 
ship of  God :  or,  3.  To  the  fitness  of  making  laws  for 
the  effecting  of  such  imiformity:  or,  4.  To  the  execu- 
tion of  such  laws,  upon  some  such  person  as  may  pos- 
sibly be  found  among  so  numerous  a  people  as  are  under 
your  lordship's  care. 

'  But  the  things  which  I  humbly  conceive  are  to  be 
deliberated  on,  are,  1.  Whether  aH  the  laws  that  are  in 
being  about  matters  of  that  nature,  ought  now  to  be 
executed  upon  all  the  persons  which  any  way  transgress 
them,  without  distinction  of  either  I  2.  Whether  it  was 
so  well,  that  your  lordship  should  advise  and  press  that 
indistinct  execution,  which  the  order  (to  which  the 
subjoined  directions  of  your  lordship  do  succcnturiate) 
seems  to  intend;  supposing  that  designed  execution 
were  fit  in  itself 

'I  shall  not  need  to  speak  severally  to  these  heads: 
your  lordship  will  sufficiently  distinguish  what  is  ap- 
plicable the  one  way  or  the  other.  But  I  humbly  offer 
to  your  lordship's  further  consideration,  whether  it  be 
Dol  a  snpposable  thing,  that  some  persons  foimd  in  the 


faith,  strictly  orthodox  in  all  the  articles  of  it  taught 
by  our  Lord  Jesus  or  his  apostles,  resolvedly  loyal,  and 
subject  to  the  authority  of  their  governors  m  church  and 
state,  of  pious,  sober,  peaceable,  just,  charitable  dispo- 
sitions and  deportments,  may  yet  (while  they  agree 
with  your  lordship  in  that  evident  principle,  both  by 
the  law  of  nature  and  Scripture,  that  their  prince  and 
inferior  rulers  ought  to  be  actively  obeyed  in  all  lawful 
things)  have  a  formed  fixed  judgment  (for  what  were  to 
be  done  in  the  case  of  a  mere  doubt,  that  hath  not  arrived, 
to  a  settled  preponderation  this  way  or  that,  is  not  hard 
to  determine)  of  the  unlawfulness  of  some  or  other  of 
the  rites  and  modes  of  worship  enjoined  to  be  observed 
in  this  church"!  For  my  own  part,  though  perhaps  I 
should  not  be  found  to  differ  much  from  your  lordship 
in  most  of  the  things  here  referred  unto,  I  do  yet  think 
that  few  metaphysical  questions  are  disputed  with  nicer 
subtlety,  than  the  matter  of  the  ceremonies  has  been  by 
Archbishop  Whitgift,  Cartwright,  Hooker,  Parker,  Dr. 
Burgess,  Dr.  Ames,  Gillespy,  Jeanes,  Calderwood,  Dr. 
Owen,  Baxter,  &c.  Now,  is  it  impossible  that  a  sincere 
and  .sober  Christian  may,  with  an  honest  heart,  have  so 
weak  intellectuals,  as  not  to  be  able  to  understand  all 
the  punctilios  upon  which  a  right  judgment  of  such  a 
matter  may  depend!  And  is  it  not  possible  there  may  be 
such  a  thing,  as  a  mental  as  well  as  a  merely  sensitive 
antipathy,  not  vincible  by  ordinary  methods'!  Is  there 
no  difference  to  be  put  between  things  essential  to  our 
religion,  and  things  confessed  indifferent  on  the  one 
hand,  and  on  the  other  judged  tmlawful;  on  both 
hands  but  accidental  1  (though  they  that  think  them 
unlawful,  dare  not  allow  themselves  a  libei}  of  sin- 
ning, even  in  accidentals.)  If  your  lordship  Mere  the 
paterlamilias  to  a  numerous  family  of  chil.licn  and 
servants,  among  whom  one  or  other  verj'  dutiful 
child  takes  offence,  not  at  the  sort  of  food  you  have 
thought  fit  should  be  provided,  but  somewhat  in  the 
sauce  or  way  of  dressing,  which  thereupon  he  for- 
bears; you  try  all  the  means  which  your  paternal 
wisdom  and  severity  thinks  fit,  to  overcome  that  aver- 
sion, but  in  vain;  would  you  finally  famish  this  child, 
rather  than  yield  to  his  inclination  in  so  small  a 
thing  1 

'  My  lord,  your  lordship  well  knows  the  severity  of 
some  of  those  laws  which  you  press  for  the  execution 
of  is  such,  as  being  executed,  they  must  infer  the  utter 
ruin  of  them  who  observe  them  not,  in  their  temporal 
concernment ;  and  not  that  only,  but  their  deprivation 
of  the  comfortable  advantages  appointed  by  our  blessed 
Lord,  for  promoting  their  spiritual  and  eternal  well- 
being.  I  cannot  but  be  well  persuaded  not  only  of  the 
mere  sincerity,  but  eminent  sanctity  of  divers,  upon 
my  own  knowledge  and  experience  of  them,  who  would 
sooner  die  at  a  stake,  than  I  or  any  man  can  prevail 
with  them  (notwithstanding  our  rubric,  or  whatever 
can  be  .said  to  facilitate  the  matter)  to  k-neel  before  the 
consecrated  elements  at  the  Lord's  table.  Would  your 
lordship  necessitate  such,  perdere  suhstantiam  propter 
accidentia?  What  if  there  be  considerable  numbers  of 
such  in  your  lordship's  vastly  numerous  flock;  will  it 


XZiT 


THE  LIFE  OF  ME.  JOHN  HOWE. 


be  comfortable  to  you,  when  an  account  is  demanded 
of  your  lordship  by  the  great  Shepherd  and  Bishop  of 
souls  concerning  ihem,  only  to  be  able  to  say,  Though, 
Lord,  I  did  believe  the  provisions  of  thine  house  pur- 
chased for  them,  necessary  and  highly  useful  for  their 
salvation,  I  drove  them  away  as  dogs  and  swine  from 
thy  table,  and  stirred  up  such  other  agents  as  I  could 
influence  against  them,  by  whose  means  I  reduced 
many  of  them  to  beggary,  ruined  many  families, 
banished  them  into  strange  coimtries,  where  they  might 
(for  me)  serve  other  gods;  and  this  not  for  disobeying 
any  immediate  ordinance  or  law  of  thine,  but  because 
for  fear  of  offending  thee,  they  did  not  in  every  thing 
comport  with  my  own  appointments,  or  which  I  was 
directed  to  urge  and  impose  upon  theml  How  well 
would  this  practice  afree  with  that  apostolical  precept. 
Him  that  is  weak  in  the  faith  receive,  but  not  to  doubt- 
ful disputations  7  I  know  not  how  your  lordship  would 
relieve  yourself  in  this  case,  but  by  saying  they  were 
not  weak,  nor  conscientious,  but  wilful  and  humoursome. 
But  what  shall  then  be  said  to  the  subjoined  expostu- 
lation. Who  art  thou  that  judgest  thy  brother'?  we  shall 
all  stand  before  the  judgment-seat  of  Christ.  What 
if  they  have  appeared  conscientious,  and  of  a  verj' 
imblameable  conversation  in  all  things  else?  What  if 
better  qualified  for  Christian  communion  in  all  other 
respects,  than  thousands  you  admitted  1  If  you  say  you 
know  of  none  such  under  your  charge  so  severely  dealt 
with,  it  will  be  said.  Why  did  you  use  such  severity 
toward  them  you  did  not  know?  or  urge  and  animate 
them  to  use  it,  whom  you  knew  never  likely  to  distin- 
guish ■?  A  very  noted  divine  of  the  Church  of  England 
said  to  me  in  discourse  not  very  long  ago,  upon  mention 
of  tne  ceremonies.  Come,  come,  the  Christian  church 
and  religion  is  in  a  consumption ;  and  it  ought  to  be 
done  as  in  the  case  of  consumptive  persons,  shave  off 
the  hair  to  save  the  life.  Another  (a  dignified  person) 
present,  replied,  I  doubt  not  it  will  be  so,  in  the  Phila- 
delphiau  state.  I  long  thought  few  had  been  in  the 
temper  of  their  minds  nearer  it  than  your  lordship,  and 
am  grieved,  not  that  I  so  judged,  but  that  I  am  mis- 
taken-, and  to  see  your  lordship  the  first  public  example 
to  the  rest  of  your  order  in  such  a  course.  Blessed 
Lord!  how  strange  is  it  that  so  long  experience  will 
not  let  us  see,  that  little,  and  so  very  disputable  matters, 
can  never  be  the  terms  of  union  so  much  to  be  desired 
in  the  Christian  church ;  and  that  in  such  a  case  as 
ours  is,  nothing  will  .satisfy,  but  the  destruction  of 
them,  whose  union  upon  so  nice  terms  we  cannot  ob- 
tain ;  and  then  to  call  sulihidincm,  pacem  I  But  we 
must,  it  seems,  understand  all  this  rigour  your  lordship 
shows,  to  proceed  from  love,  and  that  you  arc  for  de- 
stroying the  dissenters,  only  to  mend  their  understand- 
ings, and  because  affiiclio  d/it  intcUectum.  I  hope 
indeed  God  will  sanctify  the  affliction  which  you  give 
and    procure  them,  to  blessed  purjioses;    and  perhaps 


m  Tim  Coropt-M.^  Hwtory  of  Rncland.  vol.  jii  pnjro  393.  tclU  tia.  that  the 
Coimnoru.  in  16^0.  iin-tioji'd  q  bill  for  cxcmptiiiK  lu^  mojostv'ri  protectant  sub^ 
jern.  cli*ioiitin(i  iVuin  tlw  rhiirch  of  England,  (mm  the  p^'naltics  inipottMl  uixm 
tho  paputta,  by  nnM'alin^  thi)  act  of  »&  Kbz.  Thia  bill  pn«9od  the  Common*, 
ami  wu  Bpeod  to  by  lAo  Lonla,  trnd  Ifty  nady  for  hia  majesty's  osacut    But 


periissent  nisi  periisscnt:  but  for  the  purposes  yonr 
lord-ship  seems  to  aim  at,  I  wonder  what  you  can  ex- 
pect. Can  you,  by  tmdoing  men,  change  the  judgment 
of  their  consciences  1  or  if  they  should  tell  you.  We  do 
indeed  in  our  consciences  judge,  we  shall  greatly  offend 
God  by  complying  with  your  injunctions,  but  yet  to 
save  being  undone,  we  will  do  it ;  will  this  qualify 
them  for  your  communion  1  If  your  lordship  think  still, 
you  have  judged  and  advised  well  in  this  matter,  you 
have  the  judgment  of  our  sovereign,  upon  twelve  years' 
experience,  lying  against  you:  you  have  as  to  one  o( 
the  laws  you  would  have  executed,  the  judgment  of 
both  houses  of  parliament  against  you,  who  passed  a 
bill  (to  which  perhaps  you  consented)  for  taking  it 
away.ra  You  have  (as  to  all  of  ihem)  the  judgment  of 
the  last  House  of  Commons  sitting  at  Westminster,  so 
far  as  to  the  season  then,  of  executing  those  laws.  It 
may  be  your  lordship  thinks  it  now  a  fitter  season :  but 
if  you  have  misjudged,  or  misdone  against  your  judg- 
ment, I  pray  God  to  rectify  your  error  by  gentler 
methods,  and  by  less  affliction,  than  you  have  designed 
to  your  brethren :  and  do  not  for  all  this  doubt,  (any 
more  for  your  part  than  my  own,)  to  meet  you  there  one 
day,  where  Luther  and  Zuinglius  are  well  agreed.  If 
I  did  think  that  would  contribute  any  thing  to  the 
honest  and  truly  charitable  design  of  this  letter,  I 
should  freely  and  at  large  tell  you  my  name:  and  do 
however  tell  you,  I  am, 

A  sincere  honourer  of  your  lordship. 

And  your  verj'  faithful,  humble  servant.' 

What  effects  this  letter  might  have  I  know  not,  but 
I  must  confess  I  think  it  to  have  been  very  strong  and 
moving,  and  likely  to  make  impression. 

In  1685,  the  dissenters  were  run  down  imiversally, 
and  hardly  any  one  durst  speak  or  write  in  their  favour; 
and  the  prospects  people  had  with  respect  to  the  public, 
grew  every  day  more  and  more  gloomy.  Mr.  Howe 
therefore  having  an  invitation  given  him  by  the  Lord 
Wharton  to  travel  with  him  abroad,  into  foreign  parts, 
accepted  it  readily.  He  had  so  little  time  given  him 
to  prepare  for  his  voyage,  which  he  entered  upon  in  the 
month  of  August  this  year,  that  he  had  not  an  oppor- 
tunity of  taking  leave  of  his  friends,  but  sent  a  letter 
to  Ihem  from  (he  other  side  the  water,  which  was  thus 
directed. 

'  To  such  in  and  about   Londtm,   among  tchom   I  hate 

labotired  in  the  work  of  the  Gospel.'  It  here  follows. 
'  Afy  most  dearly  beloved  in  our  blessed  Lord  and  Sa- 
riovr  Jestis  Christ,  grace,  mercy,  and  peace  be  through 
him  mvUiplicd  nnto  you. 
'  That  I  am  at  this  time  at  this  distance  from  you,  is,  I 
am  persuaded,  (upon  the  experience  I  have  had  of  your 
great  love  and  value  of  my  poor  labours,)  not  pleasant 
to  you,  and  1  do  assure  you  it  is  grievous  to  me,  though 


when  hii  majesty  came  lo  the  throno.  to  pass  thia  nmonft  otljer  bills,  tliia  waa 
taken  from  the  table,  and  ncwT  heanl  of  aner  Which  no  man  dni^t  have  done, 
without  the  kinp's  eoininand,  or  at  lea-«t  his  pri\-ily  and  conni%"anee  at  it.  Tli« 
loss  of  tiiia  bill  was  eomi^laiiicd  of  in  the  next  parliament  at  Ozfoitl.  but  mut- 
out  saliafitctiini  or  redroaa. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


I  murmur  not  at  the  wise  and  holy  Providence  that 
hath  ordered  things  thus,  in  reference  to  you  and  me: 
but  it  added  to  my  trouble,  that  I  could  not  so  much  as 
Did  farewell  to  persons  to  whom  I  had  so  great  endear- 
ments, the  solemnity  whereof  you  know  our  circum- 
stances would  not  admit.  Nor  could  I  have  opportu- 
nity to  commtmicate  to  you  the  grounds  of  my  taking 
this  long  journey,  being  under  promise  while  the  mat- 
ter was  under  consideration,  not  to  speak  of  it  to  any 
one  that  was  not  concerned  immediately  about  it: 
neither  could  I  think  that  imprudent  in  itself,  where 
acquaintance  was  so  numerous;  silence  towards  dearest 
friends  in  such  cases  usually  being  designed  for  an 
apology  to  all  others.  And  after  the  resolution  was 
taken,  my  motion  depending  on  another,  I  had  not 
time  for  that,  or  any  such  pui-poses.  And  should  I  yet 
commimicate  them,  as  they  lie  particularly  in  my  own 
thoughts,  it  would  lose  time  that  I  may  more  profitabl)' 
employ,  for  both  you  and  myself,  while  I  do  it  not. 
Yon  will,  I  may  be  confident,  be  more  prudent  and 
equal,  than  to  judge  of  what  you  do  not  know :  but  so 
much  I  shall  in  the  general  say,  that  the  providence  of 
God  gave  me  the  prospect  of  a  present  quiet  abode, 
with  some  opportunity  of  being  serviceable ;  (and  I 
hope,  as  it  may  prove  through  his  help  and  blessing, 
imto  you,  if  I  have  life  and  health  to  finish  what  I 
have  been  much  pressed  by  some  of  yourselves  to  go  on 
with;)  which  opportunity  I  could  not  hope  to  have 
nearer  you,  at  least  without  being  unrea-sonably  bur- 
densome to  some,  while  I  was  designing  service  as 
much  as  in  me  lay  to  all.  It  much  satisfies  me  that  I 
have  a  record  above,  I  am  not  designing  for  mj-self; 
that  he  who  knowelh  all  things,  knows  I  love  not  this 
present  world,  and  I  covet  not  an  abode  in  it,  (nor  have 
I  when  it  was  most  friendly  to  me,)  upon  any  other  ac- 
cotmt,  than  upon  doing  some  service  to  him,  and  the 
souls  of  men.  It  therefore  has  been  my  settled  habi- 
tual sense  and  sentiment  a  long  time,  lo  value  and  de- 
sire (with  submission  lo  sovereign  good  pleasure)  peace 
and  quiet,  with  some  tolerable  health,  more  than  life. 
Nor  have  I  found  any  thing  more  destructive  to  my 
health,  than  confinement  to  a  room  a  few  days  in  the 
city  air,  which  was  much  better  and  more  healthful  to 
me  formerly,  than  since  the  anger  and  jealousies  of 
such  as  I  never  had  a  disposition  to  offend,  have  of 
later  limes  occasioned  persons  of  my  circumstances  very 
seldom  to  walk  the  streets. 

'  But  my  hope  is,  God  will  in  his  good  time  incline 
the  hearts  of  rulers  more  to  favour  such  as  cannot  be 
satisfied  with  the  public  constitutions  in  the  matters  of 
God's  worship,  and  that  are  innocent  and  peaceable  in 
the  land ;  and  that  my  absence  from  you  will  be  for  no 
long  time,  it  being  my  design,  with  dependence  upon 
his  gracious  providence  and  pleasure,  in  whose  hands 
our  times  are,  if  I  hear  of  any  door  open  for  service 
with  you,  lo  spend  ihe  health  and  strength  which  God 
shall  vouchsafe  me,  (and  which  I  find  through  his 
mercy  much  improved  since  I  left  you,)  in  his  work 
with  and  among  you.  In  ihe  mean  lime,  I  believe  it 
iriW  not  be  unacceptable  to  you,  that  I  offer  you  some 
3 


of  my  thoughts  and  counsels,  for  your  present  help, 
such  as  are  not  new  to  me,  nor  as  you  will  find  lo  your- 
selves, who  are  my  witnesses,  that  I  have  often  incul- 
cated such  things  to  you;  but  ihey  may  be  tiseful  to 
stir  you  up,  by  pulling  you  in  remembrance. 

'  I.  I  beseech  you,  more  earnestly  endeavour  lo  re- 
duce the  things  you  know  (and  have  been  by  many 
hands  instructed  in  out  of  the  Gospel  of  our  Lord)  to 
practice.  Nothing  can  be  more  absurd  than  to  content 
ourselves  wilh  only  a  notional  knowledge  of  practical 
matters.  We  should  think  so  in  other  cases.  As  if 
any  man  should  satisfy  himself  lo  know  the  use  of 
food,  but  famish  himself  by  never  eating  any,  when  he 
hath  it  at  hand:  or  that  he  understands  the  virtues  of 
this  or  that  cordial,  but  languishes  away  to  death  in  the 
neglect  of  using  it,  when  it  might  cheer  his  spirits,  and 
save  his  life.  And  the  neglect  of  applying  Ihe  great 
things  of  Ihe  Gospel  to  the  proper  uses  and  purposes  of 
the  Christian  life,  is  not  more  foolish,  (only  as  the  con- 
cernments they  serve  for  are  more  important,)  but  much 
more  sinful  and  provoking  lo  God.  For  we  are  lo  con- 
sider whence  the  revelation  comes.  They  are  things 
which  the  mouth  of  the  Lord  hath  spoken;  uttered  by 
the  breath  of  the  eternal  God,  as  all  Scriptures  are  said 
to  be.  God  breathed,  as  that  expression  may  be  liter- 
ally rendered,  2  Tim.  iii.  16.  And  how  high  a  con- 
tempt and  provocation  is  it  of  the  great  God,  so  totally 
lo  pervert  and  disappoint  the  whole  design  of  that  re- 
velation he  hath  made  lo  us,  to  know  Ihe  great  ihings 
contained  therein,  only  for  knowing  sake,  which  he 
hath  made  known  that  we  might  live  by  them.  And 
oh  what  holy  and  pleasant  lives  should  we  lead  in  this 
world,  if  the  temper  and  comple.\ion  of  our  souls  did 
answer  and  correspond  lo  the  things  we  know.  The 
design  of  preaching  has  been  greatly  mistaken,  when 
it  has  been  thought,  it  must  still  acquaint  them  who 
live  (and  especially  who  have  long  lived)  under  it, 
with  some  new  thing.  Its  much  greater  and  more  im- 
portant design  is  ihe  impressing  of  known  Ibings  (but 
too  little  considered)  upon  the  hearts  of  hearers,  that 
they  may  be  delivered  up  into  the  mould  and  form  of 
the  doctrine  taught  them,  as  Rom.  ri.  12. :  and  may  so 
learn  Christ  as  more  and  more  lo  be  renewed  in  Ihe 
spirit  of  their  minds,  and  put  off  the  old  man  and  put 
on  the  new,  Eph.  iv.  20.  The  digesting  our  food  is 
what  God  now  eminently  calls  for. 

'  II.  More  particularly  labour  lo  have  your  apprehen- 
sions of  the  future  state  of  the  imseen  world,  and  eter- 
nal things,  made  more  lively  and  efficacious  daily,  and 
that  your  faith  of  them  may  be  such  as  may  truly  ad- 
mit lo  be  called  the  very  substance  and  eridence  of 
those  things.  Shall  that  glorious  everlasting  state  of 
Ihings  be  always  as  a  dark  shadow  with  us,  or  as  Ihe 
images  we  have  of  things  in  a  dream,  ineffectual  and 
vanishing,  only  because  we  have  not  seen  with  our 
eyes,  where  God  himself  hath  by  his  express  word 
made  the  representations  of  them  to  us,  who  never  de- 
ceived us,  as  our  own  eyes  and  treacherous  senses  have 
done  I  Why  do  we  not  live  as  just  now  entering  into 
Ihe  eternal  stale,  and  as  if  we  now  beheld  the  glorious 


xzvi 


THE  LIFE  OF  MR.  JOHN  HOWE. 


appearing  of  the  great  God  our  Saviour,  when  we  are 
as  much  assured  of  ihcm  as  if  we  beheld  Ihemi  Why 
do  we  not  oftener  view  the  representation  of  the  heavens 
vanishing,  the  elements  melting,  the  earth  flaming,  the 
angels  every  where  dispersed  to  gather  the  elect,  and 
them  ascending,  caught  up  lo  meet  the  Redeemer  in 
the  air,  ever  to  be  with  the  Lord!  What  a  trifle  will 
the  world  be  to  us  then  ! 

'  in.  Let  the  doctrine  of  the  Redeemer  be  more 
studied,  and  of  his  mighty  undertaking,  with  the  im- 
mediate design  of  it,  not  merely  to  satisfy  for  sin  by 
the  sacrifice  he  once  for  all  made  of  himself,  and  so  to 
procure  our  pardon  and  justification,  without  effecting 
any  thing  upon  us,  but  to  redeem  us  from  all  iniquity, 
to  purify  us  to  himself,  &c.  and  to  form  us  after  his 
own  holy  likeness,  and  for  such  purposes  to  give  his 
Holy  Spirit  to  us.  Consider  that  our  Redeemer  is 
mighty,  who  hath  such  kind  designs  upon  us;  and  that 
as  they  shall  not  therefore  finally  fail  of  accomplish- 
ment, so  will  they  be  carried  on  without  interruption, 
and  with  discernible  success,  if  we  fail  not  as  to  what 
pert  in  subordination  to  him  belongs  to  us.  How 
cheerfully  should  the  redeemed  of  the  Lord  go  on  in 
their  course,  under  such  conduct! 

'  IV.  Endeavour  your  faith  may  be  stronger,  more 
efficacious  and  practical,  concerning  the  doctrine  of 
Providence,  and  that  the  workings  and  events  of  it  lie 
all  under  the  management  and  in  the  hand  of  the  Re- 
deemer, who  is  head  over  all  things  to  the  church:  that 
therefore  how  grievous  and  bitter  .soever  be  his  people's 
lot  and  portion  at  any  time,  there  cannot  but  be  kind- 
ness at  the  bottom;  and  that  not  only  designing  the 
best  end,  but  taking  the  fittest  way  to  it.  For  can  love 
itself  be  unkind,  so  as  not  to  design  well !  or  wisdom 
itself  err  so,  as  to  take  an  improper  course  in  order 
thereto!  Hereupon  let  not  your  spirits  be  imbiltered 
by  the  present  dispensation  of  Providence  you  are 
under,  whereby  you  are  in  so  great  a  part  deprived  of 
the  helps  and  means  of  your  spiritual  advantage,  which 
you  like  and  relish  most.     And  to  this  purpose  consider, 

'  I.  Our  wise  and  merciful  Lord  (though  perhaps 
such  means  might  he  in  some  measure  useful  to  us) 
doth  for  the  present  judge,  that  his  rebuking  our  undue 
use  of  them  will  he  more  useful;  either  overvaluing  or 
undervaluing  his  instruments,  turning  his  ordinances 
into  mere  formalities,  preferring  the  means  of  grace 
(as  they  are  fitly  called)  before  the  end,  grace  itself. 

'2.  Consider  whether  there  he  no  disposition  of  Spi- 
rit, to  treat  others  as  you  are  treated.  The  inward 
temper  of  our  minds  and  spirits  is  so  much  the  more 
narrowly  to  be  inspected,  by  how  much  the  le.ss  there 
is  opportunity  to  discover  it  by  outward  acts."  As  to 
such  as  differ  from  us  about  the  forms  and  ceremonies 
thai  are  now  required  in  the  worship  of  God,  would 
we  not  be  glad  if  they  were  as  much  restrained  from 
using  them  in  their  worship,  as  we  from  worshipping 
without  them?  And  do  not  we  think  that  that  would 
as  much  prieve  them,  as  our  restraint  doth  usi  And 
why  should  we  suppose  that  their  way  should  not  as 
much  suit  their  spirits,  and  be  as  grateful  to  them,  as 


ours  10  usl  But  we  are  in  the  right  way,  some  will 
say,  and  they  in  the  wrong:  and  why  cannot  any  man 
say  the  same  thing  with  as  much  confidence  as  we'' 
Or  do  we  think  there  is  no  difference  to  be  put  betweei. 
controversies  about  matter  of  circumstance,  and  about 
the  essentials  of  Christianitj'  t  Undoubtedly  till  those 
that  affect  the  name  of  the  reformed,  tmd  coimt  it  more 
their  glory  lo  be  called  protestanls  than  to  be  good 
Christians,  have  learnt  to  mingle  more  justice  with 
their  religion,  and  how  better  to  apply  that  great  ad- 
vice of  our  Lord's,  Whatsoever  you  would  that  men 
should  do  to  you,  do  that  to  them,  &c.  and  till  they 
become  studious  of  excelling  other  men,  in  substantial 
goodness,  abstractedness  from  the  world,  meekness 
humility,  sobriety,  self-denial,  and  charity,  and  to  lay 
a  greater  stress  hereon,  than  on  being  of  one  or  other 
denomination,  God's  controversy  will  not  cease. 

'  I  reckon  it  much  to  be  considered,  and  I  pray  you 
consider  it  deeply,  that  after  that  great  precept,  Eph. 
iv.  30.  Grieve  not  the  Holy  Spirit  of  God,  it  imme- 
diately follows,  ver.  31.  Let  all  bitterness,  and  anger, 
and  wrath,  and  clamour,  and  evil  speaking  be  put  away 
from  you,  with  all  malice :  plainly  implying  that  the 
Spirit  of  God,  that  Spirit  of  all  love,  goodness,  sweet- 
ness, and  benignity,  is  grieved  by  nothing  more  than 
by  our  bitterness,  wrathfulness,  &c.  And  it  appears 
that  the  discernible  restraint  and  departure  of  that 
blessed  Spirit  from  the  Church  of  Christ  in  so  great  a 
measure,  for  many  foregoing  generations,  in  comparison 
of  the  plentiful  effusion  of  it  in  the  first  age,  hath  en- 
sued upon  the  growth  of  that  wrathful  contentious 
Spirit  which  showed  itself  early  in  the  Gnostick,  but 
much  more  in  the  afler-Arian  persecution,  which  was 
not  in  some  places  less  bloody  than  the  pagan  persecu- 
tion had  been  before.  Oh  the  gcntlenes,s,  kindness, 
tenderness,  and  compassionateness  of  the  evangelical 
truly  Christian  spirit,  as  it  most  eminently  appeared 
in  our  Lord  Jesus  Christ  himself!  And  we  are  told,  if 
any  man  have  not  the  Spirit  of  Christ,  he  is  none  oi 
his,  Rom.  viii.  9.  And  how  easy  and  pleasant  is  it  to 
one's  own  self,  to  be  void  of  all  wralhfulness,  and  vin- 
dictive designs  or  inclinations  towards  any  other  man ! 
For  my  own  part,  I  should  not  have  that  peace  and 
consolation  in  a  suffering  condilion,  (as  my  being  so 
many  years  under  restraint  from  that  pleasant  work  of 
pleading  with  sinners  that  they  might  be  saved,  is  the 
greatest  suffering  I  was  liable  to  in  this  world,)  as 
through  the  goodness  of  God  I  have  found,  and  do  find, 
in  being  conscious  to  myself  of  no  other  than  kind  and 
benign  thoughts  towards  them  I  have  suffered  by,  and 
that  my  heart  tells  me  I  desire  not  the  least  hurt  to 
them  that  would  do  me  the  greatest ;  and  that  I  feel 
within  myself  an  unfeigned  love  and  high  estimation 
of  divers,  accounting  them  pious  worthy  persons,  and 
hoping  to  meet  them  in  the  all-reconciling  world,  that 
are  yet  (through  some  mistake)  too  harsh  towards  us 
who  dissent  from  them:  and  in  things  of  this  nature  I 
pray  that  you  and  I  may  abound  more  and  more. 

Rut  again,  as  I  would  not  have  your  spirits  imbittered, 
so  I  would  not  have  your  spirits  discouraged,  or  sunk 


THE  LIFE  OP  MR.  JOHN  HOWE. 


in  dejection.  The  Lord  will  not  cast  off  hi.s  people, 
because  it  hath  pleased  him  to  make  them  his  people, 
1  Sam.  xii.  2-2.  I  do  not  mean  those  of  this  or  that 
party,  but  who  fear  God  and  work  righteousness,  be 
they  of  what  party  soever.  As  I  often  think  of  that 
saying  of  an  ancient,  {Clem.  Alex.)  that  he  counted  not 
that  philosophy,  which  was  peculiar  to  this  or  that  sect, 
but  whatsoever  of  truth  was  to  be  found  in  any  of 
them  J  so  I  say  of  Christianity,  'tis  not  that  which  is 
appropriate  to  this  or  that  party,  but  whaLsoever  of 
sincere  religion  shall  be  found  common  to  them  all. 
Such  will  value  and  love  his  favour  and  presence,  and 
shall  have  it ;  and  he  will  yet  have  such  a  people  in 
the  world,  and,  I  doubt  not,  more  numerous  than  ever. 
And  as  the  bitterness  of  Christians  one  towards  another 
chased  away  his  Spirit,  his  Spirit  shall  vanquish  and 
drive  away  all  that  bitterness,  and  consume  our  other 
dross.  And  as  the  apostacy  long  ago  foretold,  and  of 
so  long  continuance  m  the  Christian  church,  hath  been 
begun  and  continued  by  constant  war  agamst  the 
Spirit  of  Christ;  the  restitution  and  recovery  of  the 
church,  and  the  reduction  of  Christianity  to  its  ancient 
self,  and  primitive  state,  will  be  by  the  victory  of  the 
Spirit  of  Christ  over  that  so  contrary  spirit.  Then 
shall  all  the  enmity,  pride,  wrathfulness,  and  cruelty, 
which  have  rent  the  church  of  Christ  and  made  it  so 
little  itself,  be  melted  down;  and  with  all  their  great 
impurities  besides,  earthliness,  carnality,  love  of  this 
present  world,  and  prevalence  of  sensual  lusts,  be 
purged  more  generally  away,  and  his  repairing  work 
be  done  in  a  way  grievous  to  no  one,  wliereby  those 
that  are  most  absolutely  conquered  will  be  most  highly 
pleased:  not  by  might  or  by  power,  but  by  the  Spirit 
of  the  Lord. 

'  In  the  mean  time  let  us  draw  nigh  to  God,  and  he 
will  draw  nigh  to  us.  Let  us  more  study  the  exercising 
ourselves  to  godliness,  and  take  heed  of  turning  the 
religion  of  our  closets  into  spiritless  uncomfortable 
formalities.     Their  hearts  shall  live  that  seek  God. 

'  To  that  ble.ssed,  and  faithful,  and  covenant-keeping 
God  I  commit  you;  and  to  the  word  of  his  grace, 
which  is  able  to  build  you  up  further,  and  give  you  an 
inheritance  among  them  that  are  sanctified. 

'  And  as  I  hope  I  shall  without  ceasing  remember 
you  in  mine,  so  I  hope  yon  will  remember  too  in  your 
prayers. 

Your  sincerely  affectionate, 

Though  loo  unprofitable, 

Servant  in  Christ, 

JOHN  HOWE.' 

In  the  course  of  his  travels  with  this  noble  lord, 
Mr.  Howe  had  the  satisfaction  of  seeing  divers  noted 
places,  and  conversing  freely,  not  only  with  a  number 
of  learned  papists,  but  several  proteslant  divines,  both 
Lutherans  and  Calvinists,  and  making  a  variety  of 
remarks  for  his  own  use:  and  in  the  mean  time,  he  was 
often  not  a  little  affected  with  the  melancholy  tidings 
of  the  swift  advances  they  were  making  in  England 
towards  popery  and  slavery,  which  he  most    heartily 


lamented,  as  well  as  the  hardships  and  severities  which 
his  nonconforming  brethren  met  with  in  particular. 
And  not  having  any  encouragement  from  the  posture 
of  affairs  to  return  home,  he  at  length,  in  the  year  168G, 
settled  in  the  pleasant  city  of  Utrecht,  which  is  the 
capital  of  one  of  the  seven  United  Provinces.  He 
took  a  house,  and  resided  there  for  some  time,  and  had 
the  Earl  of  Sutherland  and  his  coimtess,  and  some 
English  gentlemen,  together  with  his  two  nephews, 
Mr.  George  and  Mr.  John  Hughes,  boarding  with  him. 
He  took  his  turn  of  preaching  at  the  English  church 
in  that  city,  with  Mr.  Matthew  Mead,  Mr.  Woodcock, 
and  Mr.  Cross,  who  were  there  at  the  same  time.  They 
kept  frequent  days  of  solemn  prayer  together,  on  the 
account  of  the  threatening  state  of  affairs  in  their  own 
country:  and  Mr.  Howe  generally  preached  on  the 
Lord's-days  in  the  evening  in  his  own  family.  And 
there  being  several  English  students  then  at  that 
university,  in  order  to  their  being  fitted  for  future  use- 
fulness, Mr.  Howe  w-as  pleased  to  favour  some  of  them 
with  hearing  their  orations  and  disputations  in  private, 
and  giving  them  his  particular  instructions  and  advice 
as  they  were  prosecuting  their  studies,  which  .some  have 
owned  to  have  been  of  no  small  advantage  to  them. 
There  were  also  several  other  worthy  persons  of  the 
English  nation  at  that  time  there,  and  in  other  parts  of 
the  United  Provinces,  that  they  might  shelter  them- 
selves from  prosecutions  in  their  own  country ;  such  as 
Sir  John  Thompson,  (afterwards  Lord  Haversham,)  Sir 
John  Guise,  Sir  Patience  Ward,  and  Mr.  Papillon;  and 
there  was  a  good  harmony  and  correspondence  among 
them;  and  Mr.  Howe  received  much  respect  from 
them,  as  well  as  from  the  professors  in  that  academy. 

Among  others  by  whom  he  was  visited  while  he 
continued  at  Utrecht,  one  was  Dr.  Gilbert  Burnet, 
afterward  Bishop  of  Sarum,  who  also  preached  in  the 
English  church  there,  and  ven,-  frankly  declared  for 
occasional  communion  with  those  of  different  senti- 
ments. He  and  Mr.  Howe  had  a  great  deal  of  free 
conversation,  upon  a  variety  of  subjects:  and  once 
discoursing  of  nonconformity,  the  Doctor  told  him,  he 
was  apprehensive  that  it  could  not  subsist  long;  but 
that  when  Mr.  Baxter,  and  Dr.  Bates,  and  he,  and  a 
few  more,  were  once  laid  in  their  graves,  it  would  sink, 
and  die,  and  come  to  nothing.  Mr.  Howe  replied,  that 
that  must  be  left  to  God ;  though  he  at  the  same  time 
intimated  that  he  had  different  apprehensions ;  and  did 
not  reckon  it  to  depend  upon  persons,  but  upon  prin- 
ciple, which  when  taken  up  upon  grounds  approved 
upon  search,  could  not  be  laid  aside  by  men  of  con- 
science. The  best  way,  he  said,  to  put  an  end  to  non- 
conformity, would  be  by  giving  due  liberty  under  the 
national  seitlenieni,  and  laying  aside  needless  clogs 
that  would  give  occasion  to  endless  debates.  Were 
this  once  done,  there  would  be  no  room  for  a  conscien- 
tious nonconformity:  but  that  without  it,  they  could 
expect  no  other  than  that  as  some  passed  off  the  stage 
others  would  rise  up  and  fill  their  places,  who  would 
act  upon  the  same  principles  as  they  had  done  before 
them;    though    he  hoped   with  a  due  moderation   and 


THE  LIFE  OP  MR.  JOHN  HOWE. 


temper  towards  those  ol'  different  sentiments.    And  the 
event  has  .sliowed,  that  he  was  herein  in  the  right. 

Several  years  after  this,  I  myself  having  occasion  to 
wait  upon  Dr.  Burnet,  after  he  had  been  some  time 
Bishop  of  Sarum,  at  his  palace  in  that  city,  where  I 
was  treated  with  great  frankness  and  civility,  his  lord- 
ship signified  how  well  he  was  pleased  with  the  temper 
discovered  by  the  rising  generation  of  ministers  among 
the  dissenters;  though  at  the  same  time  he  intimated, 
that  it  was  the  common  apprehension  of  the  great  men 
of  their  church,  that  nonconformity  would  have 
been  res  unhis  atalis  only,  and  not  have  been  con- 
tinued to  another  generation,  but  have  drawn  to  an 
end,  when  they  that  were  ejected  out  of  the  public 
churches  were  once  laid  in  their  graves.  Upon  this 
occasion,  I  declared  to  his  lordship,  that  which,  having 
so  fair  an  opportunity,  I  shall  not  now  be  shy  of  sig- 
nifying more  publicly ;  riz.  that  after  the  closest  search 
into  this  matter  of  which  I  have  been  capable,  I  can- 
not perceive  that  while  and  as  long  as  the  spirit  of  im- 
position continues,  any  other  can  reasonably  be  ex- 
pected, than  that  there  will  be  some  who  will  think 
themselves  obliged  to  stand  up  for  a  generous  liberty, 
the  doing  of  which  may  be  very  consistent  with  all 
that  charity  and  brotherly  love  that  is  required,  either 
by  reason  or  Scripture.  And  this  liberty  has,  since  the 
death  of  the  greatest  part  of  the  ejected  ministers, 
(though  with  the  full  approbation  of  such  of  them  as 
were  then  living,  and  of  Mr.  Howe  in  particular,)  been 
defended  by  some  among  the  dissenters,  upon  a  bottom 
so  truly  large  and  noble,  that  the  sagacious  Mr.  Locke 
himself,  whom  I  believe  most  people  will  own  to  have 
been  a  pretty  good  judge,  has  more  than  once  (as  I 
have  been  credibly  informed)  freely  owned,  that  as 
long  as  they  kept  to  that  bottom,  they  need  not  ques- 
tion being  able  to  stand  their  ground.  And  the  num- 
ber of  their  friends  and  abettors  so  increased,  partly  on 
the  account  of  the  largeness  of  the  foundations  they 
went  upon,  and  partly  also  upon  their  steady  zeal  for 
the  government  after  the  revolution,  while  the  estab- 
lished church  was  miserably  divided,  about  the  oaths, 
and  a  great  many  other  things  that  were  very  distaste- 
ful to  men  of  sense  and  thought;"  that  in  all  probabi- 
lity their  interest  mu.^it  before  this  time  have  had  a  con- 
siderable accession  of  strength,  had  it  not  been  for 
their  unaccountable  heats  in  the  reign  of  King  William, 
and  also  in  the  reign  of  his  present  majesty  King 
George;  by  which  they  have  been  sadly  exposed  and 
weakened.  But  of  all  persons,  those  that  are  zealous 
for  the  established  church,  have  little  reason  upon  this 
accoimt  to  insult  them,  because  of  the  shamefiil  differ- 
ences they  have  had  amongst  themselves,  which  in  a 
great  measure  continue  to  this  day.  We  may  here  say 
very  safely,  Iliacos  intra  mnros  pcccatur  et  extra. 

While  Mr.  Howe  continued  in  Holland,  the  late 
King  William,  (of  glorious  and  immortal  memory,")  who 
was  at  that  time  Prince  of  Orange,  did  him  the  honour 
to  admit  him  several  times  into  his  presence,  and  dis- 


coursed with  him  with  great  freedom ;  and  he  ever 
after  retained  a  particular  respect  for  him.  I  well  re- 
member also,  that  he  himself  once  informed  me  of 
some  very  private  conversation  he  had  with  that  prince, 
upon  his  sending  for  him,  not  long  before  his  death. 
Among  other  things,  the  king  then  asked  him  a  great 
many  questions,  about  his  old  master  Oliver,  as  he 
called  him,  and  seemed  not  a  little  pleased  with  the 
answers  that  were  returned  to  some  of  his  questions. 

In  1687,  King  James  published  his  declaration  for 
liberty  of  conscience,  upon  which  the  dissenters  were 
freed  from  their  fetters  and  shackles,  and  were  allowed 
the  freedom  of  worshipping  God  in  public,  in  their  own 
way,  without  any  molestation.  Mr.  Howe's  flock  in 
London  earnestly  pressed  for  his  return  to  them  ac- 
cording to  liis  promise,  and  he  readily  compUed. 
But  before  he  left  Holland,  he  thought  it  proper  to 
wait  on  the  Prince  of  Orange,  who  in  his  asual  way 
received  him  very  graciously.  He  signified  to  his 
royal  liighness,  that  he  was  returning  for  England,  at 
the  earnest  solicitation  of  his  friends  there,  who  were 
impatient  of  his  absence,  now  that  he  was  in  a  capacity 
of  public  service  among  them.  The  prince  wished  him 
a  good  voyage,  and  advised  him,  though  he  and  his 
brethren  made  use  of  the  liberty  granted  by  King 
James,  yet  to  be  very  cautious  in  addressing ;  and  not 
to  be  prevailed  with  upon  any  terms,  to  fall  in  with  the 
measures  of  the  court,  as  to  taking  off  the  penal  laws 
and  test,  which  was  the  thing  intended,  but  which 
would  have  fatal  consequences ;  and  to  use  his  utmost 
influence  in  order  to  the  restraining  others:  which  he 
readily  promised ;  and  he  was  as  good  as  his  word. 

Upon  his  return  into  his  own  counlrj',  which  was  in 
May  this  year,  he  was  gladly  received  by  his  old 
friends  and  brethren,  and  with  joy  (though  not  without 
an  aching  heart,  considering  the  apparent  danger  of  the 
public)  returned  to  the  free  exercise  of  his  ministry. 
He  was  thankful  for  a  little  breathing  time  afforded, 
and  endeavoured  to  improve  it  to  the  best  purposes,  and 
to  preserve  himself  and  others  from  the  snares  that 
were  laid  for  them. 

The  author  of  the  life  of  a  celebrated  nonjuror,  casts 
some  most  invidious  reflections  upon  the  body  of  the 
dissenters,  and  their  conduct  in  this  reign.  He  in- 
sinuates, that  when  that  inconsistent  people  had  long 
cried  out  against  the  members  of  the  church  of  Eng- 
land as  inclinable  to  poperj-,  they  themselves  were  the 
first  to  join  hands  with  this  popcr)-,  against  the  church 
of  Kngland,  and  to  favour  the  designs  thereof,  which 
they  had  but  just  belore  so  loudly  exclaimed  against." 
And  it  must  be  owned,  that  they  would  have  been  an 
inconsistent  people  indeed,  had  the  body  of  them  acted 
in  that  manner :  but  the  best  of  it  is,  that  this  is  a  sug- 
gestion that  is  as  void  of  truth  as  it  is  of  charity.  If 
some  among  the  dissenters  did  charge  those  of  the 
church  of  England  with  favouring  popery  m  King 
Charles's  reign,  it  was  bcoau.se  of  their  appearing  so 
zealous  for  his  brother,  who  was  well  known  to  be  a 

Bilminblr  illustntf^,  by  Uw  account  fivpn  in  t!ic  LiJ*e  of  Mr.  Juhii  KoUJew«JJ, 
Put  III 
o  Lilb  of  Mr.  KottlowtU,  in  Bro.  p.  141. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


xxU 


papist,  and  lYom  whom  no  other  conld  be  expected  than 
that  he  would,  if  he  came  to  the  crown,  do  his  utmost 
to  bring  in  popery,  in  opposition  to  all  the  laws  and 
securities  against  it ;  and  they  evidently  hazarded 
the  loss  of  our  liberty  and  religion  too,  by  making 
the  dangerous'  experiment:  and  they  would  boldly 
venture  upon  this,  though  they  were  freely  warned 
beforehand  what  the  consequence  would  be.  But  as 
for  joining  hnnds  with  this  popcr)-,  none  were  more 
free  from  thm  than  the  dissenters.  Bishop  Burnet 
owns,  that  how  much  soever  a  few  weak  persons  might 
be  intoxicated  by  the  caresses  of  the  court,  and  elevated 
by  an  appearance  of  favour  shown  them,  yet  the  'wiser 
men  among  them  saw  through  all  this,  and  perceived 
the  design  of  the  papists  was  now  to  set  on  the  dissent- 
ers against  the  church,  as  much  as  they  had  formerly 
set  the  church  again.st  them:  and  therefore,  though 
they  returned  to  their  conventicles,  (as  he  is  pleased 
to  call  them,  though  not  a  jot  the  better  thought  of 
upon  that  account  by  his  warmer  brethren.)  yet  they 
had  a  just  jealousy  of  the  ill  designs  that  lay  hid  un- 
der all  this  sudden  and  unexpected  show  of  grace  and 
kindne.ss.'i" 

In  confirmation  of  this,  I  can  upon  good  grounds 
B-tsure  the  reader,  that  whereas  there  were  about  this 
lime  great  endeavours  used  to  draw  in  the  dissenting 
ministers  to  approve  the  measures  of  the  court,  and  fre- 
quent meetings  among  them  to  consider  of  their  own 
behaviour,  at  which  times  Mr.  Howe  was  .seldom  absent, 
he  always  declared  against  approving  the  dispensing 
power,  or  any  thing  that  could  give  the  papists  any 
assistance  in  the  carr^'ing  on  their  designs;  and  he 
therein  had  the  full  concurrence  of  the  generality  of 
his  brethren.  I  have  had  a  particular  account  of  one 
meeting  at  Mr.  Howe's  own  house,  in  order  to  consider 
of  the  advisablcness  of  drawing  up  a  writing  to  sig- 
nify their  concurrence  with  the  king,  as  to  the  ends  of 
his  declaration;  at  which  lime  there  were  two  persons 
present  that  came  from  court,  and  intimated  that  his 
majesty  wa'ted  in  his  closet,  and  would  not  stir  from 
thence  tiil  an  account  was  brought  him  of  their  pro- 
ceedings. I  have  heard  that  one  in  the  company  did 
intimate  that  he  thought  it  but  rea-sonable  they  should 
comply  with  his  maje-iity's  desire.  To  which  another 
immediately  replied,  that  he  was  fully  convinced  that 
the  sufferings  they  had  met  with,  had  been  all  along  on 
the  account  of  their  firm  adherence  to  the  civil  interest 
of  the  nation,  in  opposition  to  lory  schemes,  rather  than 
on  the  account  of  their  religious  principles :  and  there- 
fore if  the  king  expected  they  should  join  in  approving 
such  a  conduct  as  would  give  the  papists  their  liberty, 
and  establish  a  dispensing  power,  he  had  rather  he 
should  take  their  liberty  again.  Mr.  Howe,  in  sum- 
ming up  the  matter,  signified  they  were  generally  of 
that  brother's  sentiments,  and  could  by  no  means  en- 
courage the  dispensing  power;  and  it  was  left  to  those 
who  came  down  to  them  from  court,  to  report  that  as 
their  common  .sense  to  those  that  sent  them.    Several 

1  TtniM.  %-oL  I.  p«ce  673- 


of  their  ministers  were,  it  must  be  confessed,  afterwards 
privately  closeted  by  King  James;  and  I  won't  say 
but  some  few  of  them,  who  had  personal  and  particular 
favours  shown  them,  might  he  drawn  too  far  into  the 
snare,  and  use  their  interest  in  order  to  the  taking  off 
all  penal  laws  and  tests :  but  they  were  but  very  few, 
and  as  soon  as  it  was  known,  their  interest  and  sig- 
nificance was  les.sened;  the  far  greater  number  stood 
it  out;  and  Mr.  Howe  particularly,  when  the  king  dis- 
coursed with  him  alone,  told  his  majesty  that  he  was  a 
minister  of  the  Gospel,  and  it  was  his  province  to 
preach,  and  endeavour  to  do  good  to  the  souls  of  men; 
but  that  as  for  meddling  with  state  affairs,  he  was  as 
liule  inclined  as  he  was  called  to  it,  and  begged  to  be 
excused. 

The  same  author  also  observes,  '  that  upon  King 
James's  famous  declaration  to  all  his  loving  subjects  for 
liberty,  there  followed  a  vast  crowd  of  congratulatory  ad- 
dresses and  acknowledgments,  from  all  sorts  of  dissenters, 
complimenting  the  king  in  the  highest  manner,  and 
protesting  what  mighty  returns  of  loyalty  they  would 
make  his  majesty,  for  such  his  favour  and  indulgence 
to  them.'i  And  he  add.;,  'only  the  members  of  the 
church  of  England  generally  were  hercat  very  nn- 
ea-sy.'  But  Bishop  Burnet,  who  I  am  apt  to  think  will 
be  most  likely  to  be  regarded  in  the  case,  gives  a  quite 
different  representation  of  the  matter.  He,  speaking 
of  the  dissenters,  says,  '  It  was  visible  to  all  men,  that 
the  courting  them  at  this  time  was  not  from  any  kind- 
ness, or  good  opinion  that  the  king  had  of  them.  They 
needed  not  to  be  told,  that  all  the  favour  expected  from 
popery  was  once  to  bring  it  in,  under  the  colour  of  a 
general  toleration,  till  it  should  be  strong  enough  to 
set  on  a  general  persecution :  and  therefore,  as  they 
could  not  engage  themselves  to  support  such  an  ar- 
bitrary prerogative  a?  was  now  made  use  of,  so  neither 
could  they  go  into  any  engagements  for  popery.  They 
did  believe  that  the  indignation  against  the  church 
parly,  and  the  kindness  to  them,  were  things  too  unna- 
tural to  last  long.  So  the  more  considerable  among 
them  resolved  not  to  stand  at  too  great  a  distance  trom 
the  court,  nor  to  provoke  the  king  so  far,  as  to  give 
him  cause  to  think  they  were  irreconcilable  to  him, 
lest  they  should  provoke  him  to  make  up  matters  on 
any  terms  with  the  church  party.  On  the  other  hand, 
they  resolved  not  to  provoke  the  church  party,  or  by 
any  ill  behaviour  of  theirs  drive  them  into  a  reconcilia- 
tion with  the  court.'' 

As  to  the  addresses  of  the  dissenters  upon  this  occa- 
sion, though  some  of  them  ran  high,  yet  the  church 
pariv  had  set  them  the  pattern,  and  therefore  it  was 
the  less  decent  in  them  to  make  complaints  of  them. 
Those  of  the  establishment  had  in  a  most  luxuriant 
manner  thanked  King  Charles  for  dis.solving  one  of  the 
best  of  parliaments,  and  as  the  Earl  of  Warrington  de- 
clared in  his  speech,  were  mighty  '  forward  in  the  sur- 
render of  charters;  and  in  their  fulsome  addres.ses  and 
abhorrences,  made  no  other  claim  to  their  liberties  and 

r  Bp.  Bumcfi  Hiatory  of  lij*  own  Timn,  »ol.  \.  ra^  702. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


civil  rights,  than  as  concessions  from  the  crown:  telling 
the  king,  every  one  of  his  commands  was  stamped 
with  God's  authority,'  &c.  And  the  university  of  Ox- 
ford in  particular,  had  in  one  of  their  public  addresses 
promised  King  James,  that  '  they  would  obey  him  with- 
out limitations  or  restrictions:'"  which  was  not  to  be 
equalled  by  any  thing  that  came  even  from  the  most 
incautious  or  the  most  transported  dissenters.  And  if 
they  did  not  now  preach  so  much  against  popery  as 
the  churchmen,  they  may  the  more  easily  be  excused, 
because  their  people  did  not  so  much  need  it.  They 
had  little  reason  to  fear  that  any  of  their  persuasion 
would  be  perverted,  for  that  the  adhering  to  their  dis- 
tinguishing principle  of  the  sufficiency  of  Scripture, 
would  not  fail  of  securing  them ;  while  many  of  the 
bishops  and  doctors  of  the  church  of  England,  had  in- 
stilled into  their  followers  .such  odd  notions,  about  the 
power  of  the  church  in  matters  of  faith,  the  apostolical 
succession  and  power  of  bishops,  their  right  to  judge  of 
fitness  and  decency  in  the  worship  of  God,  to  which 
all  others  must  submit,  and  the  binding  force  of  old 
canons  and  councils,  that  it  highly  concerned  them 
to  do  all  that  they  were  able  to  deliver  them  from  the 
consequences  which  they  might  easily  foresee  the  Ro- 
manists would  put  them  upon  drawing  from  such  prin- 
ciples. And  the  truth  of  it  is,  though  I  han't  the 
least  word  to  say,  to  the  lessening  that  glorious  de- 
fence of  the  protestant  cause  that  was  at  this  time  made 
by  the  writings  of  the  divines  of  the  church  party,  yet 
the  dissenters  may  be  very  well  allowed  to  have  taken 
no  small  pleasure,  in  seeing  those  gentlemen  baffle 
the  papists,  upon  such  principles  as  they  might  easily 
discern  would  help  to  set  the  authors  themselves  more 
upright  than  some  of  them  had  been  before:  and  in 
such  a  case  to  have  offered  to  take  the  work  out  of 
their  hands,  had  been  over-officious,  and  an  indecent 
intermeddling. 

However,  the  king  went  on  with  his  design,  and 
nothing  would  satisfy  him,  but  his  declaration  for 
liberty  must  be  read  in  all  the  churches.  The  bishops 
meeting  together  for  consultation,  were  convinced  that 
their  concurring  in  this  step,  and  sending  the  declara- 
tion to  all  their  clergy,  and  requiring  their  reading  it 
publicly  to  the  people,  would  be  an  owning  the  dis- 
pensing power:  and  therefore  they  drew  up  a  petition 
to  his  majesty,  in  which  they  desired  to  be  excused. 
This  petition  was  called  a  libel,  and  they  were  sent  to 
the  Tower  for  prescniing  it. 

Mr.  Howe  being  at  this  time  invited  to  dinner  by 
Dr.  Sherlock,  the  Master  of  the  Temple,  accepted  the 
invitation,  and  was  very  civilly  treated ;  arid  there 
were  two  or  three  other  clergymen  M  the  table.  After 
dinner,  the  discourse  ran  mostly  upon  the  danger  the 
church  was  at  that  lime  in,  of  benig  entirely  ruined. 
The  Doctor,  freely,  but  pretty  abruptly,  asked  Mr. 
Howe,  what  he  thought  the  dissenters  would  do,  sup- 
posing the  preferments  of  the  church  should  be  made 
vacant,  and  an  offer  should  be  made  of  filling  them  up 
out  of  their  number!  Mr.  Howe  was  .so  surprised 
I  Buihop  Bunwt'i  lliitory  ofhii  own  Times,  vot  1.  p.  sgo. 


with  such  a  question  as  this,  which  he  little  expected, 
that  he  was  at  first  at  a  loss  for  an  answer.  Where- 
upon the  Doctor  drew  out  his  dark  and  melancholy 
scheme  very  distinctly,  with  all  imaginable  marks  of 
concern.  He  told  him  he  thought  that  the  bishops 
would  be  as  certainly  cast,  as  they  were  at  that  time 
imprisoned  in  the  Tcwer:  that  the  rest  of  the  clergy, 
who  had  so  generally  refu.sed  reading  the  king's  decla- 
ration, would  follow  after  them :  that  it  was  not  a  thing 
to  be  supposed  that  their  places  should  be  suffered  to 
continue  vacant :  and  that  no  way  could  be  thought  of 
for  the  filling  them  up  again,  but  from  among  the  dis- 
senters: and  who  Utiows,  said  he,  but  Mr.  Howe  may 
be  offered  to  be  Master  of  the  Temple  1  And  therefore 
he  intimated  he  was  very  desirous  to  know  how  they 
would  be  inclined  to  behave,  upon  such  a  supposition ; 
of  which  he  believed  him  to  be  as  capable  of  giving 
an  account  as  any  man  whatsoever.  Mr.  Howe  told 
the  Doctor,  that  these  were  things  that  were  altogether 
imcertain  :  but  that  if  it  should  so  happen  that  matters 
should  fall  out  according  to  his  fears,  he  could  not  pre- 
tend to  answer  for  the  conduct  of  the  dissenters,  among 
whom  there  were  several  parties,  that  acted  upon 
different  principles;  and  that  therefore  it  was  most 
reasonable  to  suppose,  their  conduct  might  be  differeni. 
He  signified  to  him,  that  he  could  answer  for  none  but 
himself:  and  that  he  thought  for  his  part,  if  things 
should  ever  come  to  the  pass  he  mentioned,  he  should 
not  baulk  an  opportunity  of  more  public  service, 
(which  he  was  not  aware  he  had  done  any  thing  'o 
forfeit,)  provided  it  was  offered  him  upon  such  terms  as 
he  had  no  just  reason  to  except  against:  but  then  he 
added,  that  as  for  the  emolument  thence  accruing,  he 
should  not  be  for  meddling  with  that,  any  otherwise 
than  as  a  hand  to  convey  it  to  the  legal  proprietor. 
Whereupon  the  Doctor  rose  up  from  his  seat,  and  em- 
braced him,  and  said  that  he  had  always  taken  hic\ 
for  that  ingenuous  honest  man  that  he  now  found  him 
to  be,  and  .seemed  not  a  little  transported  with  joy. 
Mr.  Howe  afterwards  telling  this  pa,r>^3ge  to  a  certain 
great  man  in  the  church,  to  whom  the  Doctor  was  well 
known,  and  signifying  how  much  he  was  on  a  sudden 
to  seek  for  an  answer  to  a  question  he  so  little  ex- 
pected, W'hich  was  bottomed  upon  a  supposition,  that 
had  not  so  much  as  once  entered  into  his  thoughts  be- 
fore, he  immediately  made  him  this  reply :  Sir,  yon 
say  you  had  not  once  thought  of  the  case,  or  so  much 
as  supposed  any  thing  like  it;  but  you  must  give  me 
leave  to  tell  you,  if  you  had  studied  the  case  seven 
years  together,  you  could  not  have  said  any  thing  that 
had  been  more  to  the  purpose,  or  more  to  the  Doctor's 
satisfaction. 

When  these  fears  were  all  blown  over,  and  a  happy 
revolution  brought  about  in  IG88,  and  the  Prince  of 
Orange  was  come  to  St.  James's  Palace,  the  dissenting 
ministers  waited  on  him  in  a  body,  and  were  intro- 
duced by  the  Lords  Devonshire,  Wharton,  and  Wilt- 
shire; at  which  time,  Mr.  Howe,  in  the  name  of  the 
rest,  made  a  handsome  speech,  signifying, 


THE  LIFE  OF  MR.  JOHN  HOWE. 


'That  thejr  professed  their  grateful  sense  of  his 
highness's  hazardous  and  heroical  expedition,  which 
the  favour  of  Heaven  had  made  so  surprisingly  pros- 
perous. 

'  That  they  esteemed  it  a  common  felicity,  that  the 
worthy  palriotsof  the  nobility  and  gentry  of  this  king- 
dom, had  unanimously  concurred  unto  his  highness's  de- 
sign, by  whose  most  prudent  advice,  the  administration 
of  public  affairs  was  devolved  in  this  difficult  conjunc- 
ture, into  hands  which  the  nation  and  the  world  knew  to 
be  apt  for  the  greatest  undertakings,  and  so  suitable  to 
the  present  exigence  of  our  case. 

'  That  they  promised  the  utmost  endeavours,  which  in 
their  stations  they  were  capable  of  affording,  for  promo- 
ting the  excellent  and  most  desirable  ends  for  which  his 
highness  had  declared. 

'  That  ihey  added  their  continual  and  fervent  prayers 
to  the  Almighty,  for  the  preservation  of  his  highness's 
person,  and  the  success  of  his  future  endeavours,  for  the 
defence  and  propagation  of  the  protestant  interest 
throughout  the  Christian  world. 

'  That  they  should  all  most  willingly  have  chosen 
that  for  the  season  of  paying  this  duty  to  his  highness, 
when  the  lord  bishop  and  the  clergy  of  London  at- 
tended his  highness  for  the  same  purpose,  (which  some 
of  them  did,  and  which  his  lordship  was  pleased  con- 
descendingly to  make  mention  of  to  his  highness,)  had 
their  notice  of  that  intended  application  been  so  early,  as 
to  make  their  more  general  attendance  possible  to  them 
at  that  time. 

'  And  that  therefore,  though  they  did  now  appear  in 
a  distinct  company,  they  did  it  not  on  a  distinct  account, 
but  on  that  only  which  was  common  to  them  and  to  all 
proiesianls. 

'  That  there  were  some  of  eminent  note,  whom  age  or 
present  infirmities'  hindered  from  coming  with  them; 
yet  they  concurred  in  the  same  grateful  sense  of  our  com- 
mon deliverance.' 

The  prince  in  answer,  assured  them,  '  that  he  came 
on  purpose  to  defend  the  protestant  religion,  and  that  it 
was  his  own  religion,  in  which  he  was;  born  and  bred ; 
the  religion  of  his  coimtrj',  and  of  his  ancestors:  and 
that  he  was  resolved,  by  the  grace  of  God,  always  to 
adhere  to  it,  and  to  do  his  utmost  endeavours  for  the  de- 
fence of  it,  and  the  promoting  a  firm  union  among  pro- 
testants.' 

In  this  year  1688,  Mr.  Howe  published  a  few  prac- 
tical discourses:  as, '  A  Sermon  on  John  v.  4'2.  directing 
what  we  are  to  do  after  strict  Inquiry,  whether  or  no  we 
truly  love  God :'  and  '  Two  Sermons  preached  at  Thur- 
low  in  Suffolk,  on  those  words,  Rom.  vi.  13.  Yield  your- 
selves to  God.' 

In  UVO,  he  wrote  a  short  letter  about  the  case  of  the 
French  protestants,  which  I  shall  here  add,  leaving  it  to 
the  reailcr  to  guess  (and  I  cannot  myself  do  more")  to 
whom  it  was  addressed.     'Twas  in  these  words : 

'Sir, 
'  Birr  that  1  am  learning  as  much  as  I  can  to  count 
I  Thb  rcfoTcd  lo  Mr.  BuUr  ud  Dr.  Bala. 


nothing  strange  among  the  occurrences  of  the  present 
time,  I  should  be  greatly  surprised  to  find,  that  divers 
French  protestant  ministers,  fled  hither  for  their  con- 
sciences and  religion,  who  have  latitude  enough  to  con- 
form to  the  rues  of  the  church  of  England,  do  accuse 
others  of  their  brethren,  who  are  fled  hither  on  the  same 
account,  but  have  not  that  latitude,  as  schismatics,  only 
for  practising  according  to  the  principles  and  usages  of 
their  own  church,  which  at  home  were  common  to  them 
both ;  and,  as  schismatics,  judge  them  unworthy  of  any 
relief  here.  Their  common  enemy  never  yet  passed  so 
severe  a  judgment  un  any  of  them,  that  they  should  be 
famished.  This  is  put  into  the  hands  of  the  appellants 
from  this  sentence,  unto  your  more  equal  judgment.  And 
it  needs  do  no  more  than  thus  briefly  to  represent  their 
case,  and  me, 

Most  honoured  Sir, 
Your  most  obliged, 

and  mosi  humble  Servant, 


This  year  there  were  many  and  warm  debates  in  the 
two  houses  of  Lords  and  Commons,  about  a  compre- 
hension, and  an  indulgence ;  for  bills  were  brought  in 
for  both,  and  both  were  canvassed.  Some  were  so  nai- 
row-spirited  and  so  ungenerous,  as,  forgetting  their  pro- 
mises and  repeated  declarations  in  the  time  of  their  dis- 
tress, from  which  they  were  just  so  wonderfully  deli- 
vered, to  be  for  still  keeping  the  dissenters  under  a  brand. 
Mr.  Howe  therefore  at  this  lime  fairly  represented  their 
case,  and  strenuously  argued  upon  it,  in  a  single  sheet  of 
paper,  which  was  printed,  and  is  very  fit  to  be  transmitted 
to  posterity. 

The  case  of  the  Protestant  Dissenters  represented  and,  ar- 
gued. 

'  TiiEv  are  under  one  common  obligation  with  the  rest 
of  mankind,  by  the  universal  law  of  nature,  to  worship 
God  in  assemblies. 

'  Men  of  all  sorts  of  religions,  that  have  ever  obtained 
in  the  world,  Jews,  Pagans,  Mahometans,  Christians, 
have  in  their  practice  acknowledged  this  obligation.  Nor 
can  it  be  understood,  how  such  a  practice  should  be  so 
universal,  otherwise  than  from  the  dictate  and  impression 
of  the  universal  law. 

'  Whereas  the  religion  professed  in  England  is  that  of 
reformed  Christianily,  some  things  are  annexed  to  the 
allowed  public  worship,  which  are  acknowledged  to  be  no 
parts  thereof,  nor  in  themselves  necessary;  but  which  the 
dissenters  judge  to  be  in  some  part  sinful. 

'  They  cannot  therefore,  with  good  conscience  towards 
God,  attend  wholly  and  solely  upon  the  public  worship 
which  the  laws  do  appoint. 

'  The  same  laws  do  strictly  forbid  their  assembling  to 
worship  God  otherwise. 

'  Which  is  in  eflect  the  same  thing,  as  if  they  who 
made,  or  shall  continue  such  laws,  should  plainly  say, 
If  you  will  not  consent  with  us  in  our  superadded  rites 
and  modes  against    your   consciences,    you    shal.    not 


THE  LIFE  OF  MR.  JOHN  HOWE. 


worship  God;  or  if  you  will  not  accept  of  our  additions 
to  the  Christian  relipon,  you  shall  not  be  Christians: 
and  manifestly  tends  lo  reduce  to  paganism  a  great  part 
of  a  Christian  nation. 

'  They  have  been  wont  therefore  to  meet  however  in 
distinct  assemblies,  and  to  worship  God  in  a  way  which 
their  consciences  could  approve ;  and  have  many  years 
continued  so  to  do,  otherwise  than  as  they  have  been  hin- 
dei  ed  by  violence. 

'  It  is  therefore  upon  the  whole  fit  to  inquire, 

'  Qu.  1.  Whether  they  are  to  be  blamed  for  their  hold- 
ing distinct  meetings  for  the  worship  of  God  1 

'  For  answer  to  this,  it  cannot  be  expected  that  all  the 
controversies  should  be  here  determined,  which  have 
been  agitated  about  the  lawfulness  of  each  of  those 
things  which  have  been  added  to  the  Christian  religion 
and  worship,  by  the  present  constitution  of  the  church  of 
England. 

'  But  supposing  they  were  none  of  them  simply  un- 
lawful, while  yet  the  misinformed  minds  of  the  dissen- 
ters could  not  judge  them  lawful,  though  they  have  made 
it  much  their  business  to  inquire  and  search;  being 
urged  also  by  severe  sufferings,  which  through  a  long 
tract  of  time  they  have  undergone,  not  to  refuse  any 
means  that  might  tend  to  their  satisfaction;  they  could 
have  nothing  else  left  them  to  do,  than  to  meet  and  wor- 
ship distinctly  as  they  have. 

'  For  they  could  not  but  esteem  the  obligation  of  the 
universal,  natural,  divine  law,  by  which  they  were  bound 
solemnly  to  worship  God,  less  questionable  than  that  of  a 
law,  which  was  only  positive,  topical,  and  human,  re- 
quiring such  and  such  additaments  to  their  worship,  and 
prohibiting  their  worship  without  them. 

'  The  church  of  England,  (as  that  part  affects  to  be 
called,)  distinguished  from  the  rest  by  those  additionals 
to  Christian  religion,  (pretended  to  be  indifferent,  and 
so  confessed  unnecessary,)  hath  not  only  sought  to  en- 
gross to  itself  the  ordinances  of  divine  worship,  but  all 
civil  power.  So  that  the  privileges  that  belong  either  lo 
Christian  or  human  society  are  enclosed,  and  made  pe- 
culiar to  such  as  are  distinguished  by  things  that  in  them- 
selves can  signify  nothing  to  the  making  of  persons  either 
better  Christians,  or  better  men. 

'  Q«.  2.  Whether  the  laws  enjoining  such  additions 
to  our  religion,  as  the  exclusive  terms  of  Christian 
worship  and  communion,  ought  to  have  been  made, 
when  it  is  acknowledged  on  all  hands,  the  things  lo  be 
added  were  before  not  necessary ;  and  when  it  is  known 
a  great  number  judge  them  sinful,  and  miist  thereby 
be  restrained  from  worshipping  the  true  and,  living 
Godi 

'  Ans.  The  question  to  any  of  common  sense,  answers 
itself.  For  it  is  not  put  concerning  such  as  dissent 
from  any  part  of  the  .substance  of  worship  which  God 
haih  commanded,  but  concerning  .such  additions  as  he 
never  commanded.  And  there  are  sufficient  tests  lo 
distinguish  such  dissenters  from  those  that  deny  any 
substantial  part  of  religion,  or  assert  any   thing    con- 

II  Viniiicktion  of  sonic  Protestant  Principles,  &"v  p.  52. 


trary  thereto.  Wherefore  to  forbid  such  to  worship 
that  God  that  made  them,  because  they  can't  receive 
your  devised  additions,  is  to  exclude  that  which  is  ne- 
cessary, for  the  mere  want  of  that  which  is  tu)neces- 
sary. 

'  And  where  is  that  man  that  will  adventure  to  stand 
forth,  and  avow  the  hmdering  of  such  persons  from  pay- 
ing their  homage  to  the  God  that  made  them,  if  we  thus 
expostulate  the  matter  on  God's  behalf  and  their  own  1 
Will  you  cut  off  from  God  his  right  in  the  creatures  he 
hath  made  1  Will  you  cut  ofi"  from  them  the  means  of 
their  salvation  upon  these  terms'?  What  reply  can  the 
matter  admit  1 

"Tis  commonly  alleged  that  great  deference  is  to  be 
paid  to  the  laws,  and  that  we  ought  to  have  forborne  our 
assemblies,  till  the  public  authority  recalled  the  laws 
against  them:  and  we  will  say  the  same  thing,  when  it 
is  well  proved,  that  they  who  made  such  laws,  made  the 
world  too. 

'And  by  whose  authority  were  such  laws  made?  Is 
there  any  that  is  not  from  Godi  and  hath  Grod  given 
any  man  authority  to  make  laws  against  himself,  and 
lo  deprive  him  of  his  just  rights  from  his  own  crea- 
tures? 

'Nor  if  the  matter  be  well  searched  into,  could  there 
be  so  much  as  a  pretence  of  authority  derived  for  such 
purposes  from  the  people,  whom  ever)'  one  now  ac- 
knowledges the  first  receptacle  of  derived  governing 
power.  God  can,  'tis  true,  lay  indisputable  obligations 
by  his  known  laws,  upon  every  conscience  of  man 
about  religion,  or  any  thing  else.  And  such  as  repre- 
sent any  people,  can,  according  to  the  constitution  of 
the  government,  make  laws  for  them,  about  the  things 
they  intrust  them  with :  but  if  the  people  of  England 
be  asked  man  by  man,  will  they  say  they  did  iutrust 
to  Iheir  representatives,  their  religion,  and  their  con- 
sciences, lo  do  with  them  what  they  please  1  When  it 
is  your  own  turn  to  he  represented  by  others,  is  this 
part  of  the  trust  you  commit  1  What  Dr.  Sherlock" 
worthily  says  concerning  a  bishop,  he  might  (and  par- 
ticularly after,  doth)  say  concerning  every  other  man. 
He  can  be  no  more  represented  in  a  council,  than  at  the 
day  of  judgment :  every  man's  soul  and  conscience  must 
be  in  his  own  keeping  ;  and  can  be  represented  by  no 
man. 

'  It  ought  to  be  considered  that  Christianity,  wherein  it 
superadds  lo  the  law  of  nature,  is  all  matter  of  revela- 
tion. And  'lis  well  known  that  even  among  pagans,  in 
the  settling  rites  and  institutes  of  religion,"  revelation 
was  pretended  at  least,  upon  an  implied  principle,  that 
in  such  matters  human  power  could  not  oblige  the  peo- 
ple's consciences. 

'  We  must  be  excused  therefore,  if  we  have  in  our 
practice  expressed  less  reverence  for  laws  made  by  no 
nuthorily  received  either  from  God  or  man.  ' 

'  We  are  therefore  injuriously  reflected  on,  when  it 
is  imputed  to  us,  that  we  have  by  the  use  of  our  liberty 
acknowledged  an  illegal  dispensing  power.     We  have 


THE  LIFE  OF  MR.  JOHN  HOWE. 


done  no  other  thing  herein,  thsui  we  did  when  no  dispen- 
sation was  given  or  pretended,  in  conscience  of  duty  to 
him  that  gave  tis  our  breath :  nor  did  therefore  practise 
otherwise,  because  we  thought  those  laws  dispensed  with, 
but  because  we  thought  them  not  laws.  Whereupon  little 
need  remains  of  inquiring  further. 

'  Q».  3.  Whether  such  laws  should  be  continued  1 
Against  which,  besides  what  may  be  collected  from 
that  which  hath  been  said,  it  is  to  be  considered,  that 
what  is  most  principally  grievous  to  us,  was  enacted  by 
that  parliament,  that,  as  we  have  too  much  reason  to 
believe,  suffered  itself  to  be  dealt  with  to  enslave  the 
nation,  in  other  respects  as  well  as  this;  and  which  (to 
his  immortal  honour)  the  noble  Earl  of  Danby  procured 
to  be  dissolved,  as  the  first  step  towards  our  national  deli- 
verance. 

'  And  let  the  tenour  be  considered  of  that  horrid  law, 
by  which  our  Magna  Charta  was  torn  in  pieces  ;  the 
worst  and  most  infamous  of  mankind,  at  our  own  es- 
pense,  hired  to  accuse  us ;  multitudes  of  perjuries  com- 
mitted, convictions  made  without  a  jurj',  and  without 
any  hearing  of  the  persons  accused;  penalties  inflict- 
ed, goods  rifled,  estates  seized  and  embezzled,  houses 
broken  up,  families  disturbed,  often  at  unseasonable 
hours  of  the  night,  without  any  cause,  or  shadow  of  a 
cause,  if  only  a  malicious  villain  would  pretend  to  sus- 
pect a  meeting  there !  No  law  in  any  other  case  like 
this !  As  if  to  worship  God  without  those  additions, 
which  were  confessed  unnecessary,  were  a  greater 
crime  than  theft,  felony,  murder,  or  treason !  Is  it  for 
our  reputation  to  posterity,  that  the  memory  of  such  a 
law  should  be  continued  1 

'  And  are  we  not  yet  awakened,  and  our  eyes  opened 
enough  to  see,  that  the  making  and  execution  of  the  laws, 
by  which  we  have  suffered  so  deeply  for  many  by-past 
years,  was  only,  that  protestants  might  destroy  protestants, 
and  the  easier  work  be  made  for  the  introduction  of  po- 
pery, that  was  to  destroy  the  residue  1 

'  Nor  can  any  malice  deny,  or  ignorance  of  observing 
Englishmen  overlook,  this  plain  matter  of  fact.  After 
the  dissolution  of  that  before-mentioned  parliament, 
dissenters  were  much  caressed,  and  endeavoured  to  be 
drawn  into  a  subserviency  to  the  court  designs,  espe- 
cially in  the  election  of  after-parliaments.  Notwith- 
standing which,  they  every  where  so  entirely  and 
unanimously  fell  in  with  the  sober  part  of  the  nation, 
in  the  choice  of  such  persons  for  the  three  parliaments 
that  next  succeeded,  (two  held  at  Westminster,  and  that 
at  Oxford,)  as  it  was  k-nown  would,  and  who  did,  most 
generously  assert  the  liberties  of  the  nation,  and  the 
proiestant  religion.  Which  alone  (and  not  our  mere  dis- 
sent from  the  church  of  England  in  matters  of  religion, 
wherein  Charles  11.  was  sufficiently  known  to  be  a 
prince  of  great  mdifferency)  drew  upon  us,  soon  after 
the  dissolution  of  the  last  of  those  parliaments,  that 
dreadfi\l  storm  of  persecution,  that  destroyed  not  a  small 
number  of  lives  in  gaols,  and  mined  mnltitudes  of  fa- 
milies. 

'  Let  English  freemen  remember,  what  they  cannot 
but  know,  that  it  was  for  our  firm  adherence  to  the 


civil  interests  of  the  nation,  (not  for  our  different  modes 
of  religion  from  the  legal  way,  though  the  laws  gave 
that  advantage  against  tis,  which  they  did  not  against 
others,)  that  we  endured  the  calamities  of  so  many 
years. 

'  When  by  the  late  king  some  relaxation  was  given  ns, 
what  arts  and  insinuations  have  been  used  with  us,  to 
draw  us  into  a  concurrence  to  designs  tending  to  the  pre- 
judice of  the  nation!  And  with  how  little  effect  upon 
the  generality  of  us,  it  must  be  great  ignorance  not  to 
know,  and  great  injustice  to  deny. 

'  But  he  that  knoweth  all  things,  knoweth  that  though, 
in  such  circumstances,  there  was  no  opportunity  for  our 
receiving  public  and  authorized  promises,  when  we 
were  all  under  the  eye  of  watchful  jealotLsy  ;  yet  as  great 
assurances  as  were  possible,  were  given  us  by  some  that 
we  hope  will  now  remember  it,  of  a  future  established 
security  from  our  former  pressures.  We  were  told  over 
and  over,  when  the  excellent  Hecr  Fagel's  letter  came 
to  be  privately  communicated  from  hand  to  hand,  how 
easily  better  things  would  be  had  for  us,  than  that  encou- 
raged papists  to  expect,  i£  ever  that  happy  change  shoiJd 
be  brought  about,  which  none  have  now  beheld  with 
greater  joy  than  we. 

'  We  are  loth  to  injure  those  who  have  made  us  hope 
for  belter,  by  admitting  a  suspicion  that  we  shall  now 
be  disappointed  and  deceived,  (as  we  have  formerly 
been,  and  we  know  by  whom.)  or  that  we  shall  suffer 
from  them  a  religious  slavery,  for  whose  sakcs  we  have 
suffered  so  grievous  things,  rather  than  do  the  least 
thing  that  might  tend  to  the  bringing  upon  them  a  civil 
slarcry. 

'  We  cannot  but  expect  from  Englishmen  that  they  be 
just  and  true.  We  hope  not  to  be  the  only  instances 
whereby  the  Anglica  fides  and  the  Pu«t<Mshall  be  thought 
all  one. 

'  But  if  we,  who  have  constantly  desired,  and  as  we 
have  had  opportunity  endeavoured  the  saving  of  the  na- 
tion, must  however  be  ruined,  not  to  greaten  (one  hair) 
the  wealth  and  dignity  of  it,  but  only  to  gratify  the  hu- 
mour of  them  who  would  yet  destroy  it ;  we,  who  are 
competently  inured  to  sufferings,  shall  through  (Jod's 
mercy  be  again  enabled  to  endure :  but  he  that  sits  in  the 
heavens,  will  in  his  own  time  judge  our  cause,  and  we 
will  wait  his  pleasure;  and  we  hope  suffer  all  that  can  be 
inflicted,  rather  than  betray  the  cause  of  reformed  Chris- 
tianity in  the  world. 

'  But  our  affairs  are  in  the  hands  of  men  of  worth 
and  honour,  who  apprehend  how  little  grateful  a  name 
they  should  leave  to  posterity,  or  obtain  now  with  good 
men  of  any  persuasion,  if,  imder  a  pretence  of  kindness 
to  ns,  they  should  now  repeat  the  arts  of  ill  men,  in  an 
ill  time.  Great  minds  will  think  it  beneath  them  to 
sport  themselves  with  their  own  cunning,  in  deceiving 
other  men ;  which  were  really  in  the  present  case  too 
thin  not  to  be  seen  through,  and  may  be  the  easy  at- 
tainment of  any  man,  that  hath  enough  of  opportunity, 
and  integrity  little  enough  for  such  purposes.  And 
'tis  as  much  too  gross  to  endeavour  to  abuse  the  au- 
thority of  a  nation,  by  going  about  to  make  that  stoop 


THE  LIFE  OF  MR.  JOHN  HOWE. 


to  so  mean  a  thing,  as  to  make  a  show  of  intending  what 
they  resolve  to  their  utmost  shall  never  be. 

'  But  some  may  think,  by  concessions  to  tis,  the  church 
of  England  will  bu  ruined,  and  a  great  advantage  given 
to  the  bringing  in  of  popery. 

'To  which  we  say,  the  generality  of  the  dissenters 
diflfer  from  the  church  of  England,  in  no  substanlials 
of  doctrine  and  worship,  no  nor  of  government,  provided 
it  be  so  managed,  as  to  attain  its  true  acknowledged  end : 
the  favouring  of  us  therefore  will  as  much  ruin  the 
church,  as  its  enlargement  and  additional  strength  will 
signify  to  its  ruin. 

'  And  doth  not  the  world  know,  that  wherein  we  differ 
from  them,  we  differ  from  the  papists  tool  And  that 
for  the  most  part,  wherein  they  differ  from  us,  they  seem 
to  agree  with  them  1 

'  We  acknowledge  their  strong,  brave,  and  prosperous 
opposition  to  popery:  but  they  have  opposed  it  by  the 
things  wherein  they  agree  with  us.  Their  differences 
from  us  are  no  more  a  fence  against  popery,  than  an  en- 
closure of  straw  is  against  a  flame  of  fire. 

'  But  'tis  wont  to  be  said,  we  agree  not  among  our- 
selves, and  know  not  what  we  would  have. 

'  And  do  all  that  go  under  the  name  of  the  church  of 
England  agree  among  themselves  1  We  can  show  more 
considerable  disagreements  among  them,  than  any  can 
between  the  most  of  us  and  a  considerable  part  of  them. 
They  all  agree,  'tis  true,  in  conformity ;  and  we  all  agree 
in  non-conformity.  And  is  not  this  merely  accidental 
to  Christianity  and  protestantism '!  and  herein  is  it  not 
well  known  that  the  far  greater  part  of  reformed  Chris- 
tendom do  more  agree  with  us  1 

'  An  arbitrary  line  of  uniformity  in  some  little  acci- 
dents, severs  a  small  part  of  the  Christian  world  from 
all  the  rest.  How  unreasonably  is  it  expected  that 
therefore  all  the  rest  must  in  every  thing  else  agree 
among  themselves!  Suppose  any  imaginary  line  to  cut 
off  a  little  segment  from  any  part  of  the  terrestrial 
globe ;  'tis  as  justly  expected  that  all  the  rest  should  be 
of  one  mind.  If  one  part  of  England  be  tailors,  they 
might  as  well  expect  that  all  the  people  besides  should 
agree  to  be  of  one  profession. 

'Perhaps  some  imagine  it  dishonourable  to  such  as 
have  gone  before  them  in  the  same  ecclesiastical  stations 
and  dignities,  if  now  any  thing  should  be  altered,  which 
their  judgment  did  before  approve  and  think  fit. 

'But  we  hope  that  temptation  will  not  prove  invincible, 
viz.  of  so  excessive  a  modesty  as  to  be  afraid  of  seeming 
wiser,  or  better  natured,  or  of  a  more  Christian  temper 
than  their  predecessors. 

'  But  the  most  of  us  do  agree  not  only  with  one  ano- 
ther, but,  in  the  great  things  above  mentioned,  with  the 
church  of  Engltmd  too  :  and  in  short,  that  the  reproach 
may  cease  for  ever  with  those  that  count  it  one,  they  will 
find  with  us,  when  they  please  to  try,  a  very  extensive 
agreement  on  the  terms  of  Kin?  Charles  II.'s  declaration 
about  ecclesiastical  afiairs,  in  IGCO. 

'  Qu.  4.  Whether  it  he  reasonable  to  exclude  all  that  in 
every  thing  conform  not  to  the  church  of  England,  from 
any  part  or  share  of  the  civil  power  1 


'  Ans.  The  difference  or  noncoDformity  of  many  is  so 
minute,  that  it  would  be  as  reasonable  to  exclude  all 
whose  hair  is  not  of  this  or  that  colour.  And  what  if 
we  should  make  a  distermination,  by  the  decision  this 
way  or  that  of  any  other  disputed  question,  that  may  be 
of  as  small  concernment  to  religion  l  suppose  it  be  that 
of  eating  blood,  for  the  decision  whereof  one  way,  there 
is  more  pretence  from  God's  word,  than  for  any  point  of 
the  disputed  conformity :  would  it  not  be  a  wise  constitu- 
tion, that  whosoever  thinks  it  lawful  to  eat  black-pudding, 
shall  be  capable  of  no  ofiice,  &c. 

'  But  we  tremble  to  think  of  the  exclusive  sacramental 
test,  brought  down  as  low  as  to  the  keeper  of  an  ale- 
house. Are  all  fit  to  approach  the  sacred  table,  whom 
the  fear  of  ruin  or  hope  of  gain  may  bring  thither  1  We 
cannot  but  of\en  remember  with  horror,  what  happened 
three  or  four  years  ago.  A  man  that  led  an  ill  life,  but 
frequented  the  church,  was  observed  not  to  come  to  the 
sacrament,  and  pressed  by  the  officers  to  come  ;  he  yet 
declined,  knowing  himself  tmfit ;  at  length,  being  threat- 
ened and  terrified,  he  came;  but  said  to  some  present 
at  the  time  of  the  solemn  action,  that  he  came  only  to 
avoid  being  undone,  and  took  them  to  witness  that 
what  he  there  received,  he  took  only  as  common  bread 
and  wine,  not  daring  to  receive  ihem  as  the  body  and 
blood  of  Christ.  'Tis  amazing,  that  among  Chris- 
tians, so  venerable  an  institution  should  be  prostituted  to 
the  serving  of  so  mean  purposes,  and  so  foreign  to  its 
true  end!  and  that  doing  it  af^er  the  maimer  of  the 
church  of  England  must  be  the  qualification  !  as  if  Eng- 
land were  another  Christendom;  or  it  were  a  greater 
thing  to  conform  in  every  ptmctilio  to  the  rules  of  this 
church,  than  of  Christ  himself! 

'  But  we  would  fain  know  whose  is  that  holy  table  1 
is  it  the  table  of  this  or  that  party,  or  the  Lord's  table  1 
if  the  Lord's,  are  not  persons  to  be  admitted  or  excluded 
upon  his  terras  1  Never  can  there  be  union  or  peace  in 
the  Christian  world  till  we  take  down  our  arbitrary  en- 
closures, and  content  ourselves  with  those  which  our 
common  Lord  hath  set.  If  he  falls  under  a  curse  that 
alters  a  man's  landmark,  to  alter  God's  is  not  likely  to 
infer  a  blessing. 

'  The  matter  is  clear  as  the  light  of  the  sun,  that  as 
many  persons  of  excellent  worth,  sobriety,  and  godli- 
ness, are  entirely  in  the  commtmion  of  the  church  of 
England,  so  there  are  too  many  of  a  worse  character, 
that  are  of  it  too ;  and  divers  prudent,  pious,  and  sober- 
minded  persons  that  are  not  of  it.  Let  common  reason 
be  consulted  in  this  case.  Suppose  the  tables  turned, 
and  that  the  rule  were  to  be  made  the  contrary  way, 
vis.  that  to  do  this  thing,  but  not  by  any  means  after 
the  manner  of  the  church  of  England,  were  to  be  (lie 
qualification:  and  now  suppose  one  of  meaner  endow- 
ments, as  a  man  and  a  Christian,  do  what  is  required, 
and  not  in  the  way  of  the  church  of  England;  and 
another  that  is  of  much  belter,  does  the  same  thing  in 
that  way;  were  it  suitable  to  prudence  or  justice,  that 
becau.sc  it  is  done  al\er  the  way  of  the  church  of  Eng- 
land, a  fitter  man  should  be  reckoned  unqualified  1  and 
one  of  less  valne  be  taken   for  qualified,  because  he 


THE  LIFE  OP  MR.  JOHN  HOWE. 


does  it  a  different  way  f  Then  is  all  that  solid  weight  of 
wisdom,  diligence,  sobriety,  and  goodness,  to  be  weighed 
down  by  a  feather. 

'  It  must  surely  be  thought  the  prudence  of  any  go- 
vernment, to  comprehend  as  many  useful  persons  as  it 
can,  and  no  more  to  deprive  itself  of  the  service  of  such, 
for  any  thing  less  considerable  than  those  qualifications 
are,  by  which  they  are  useful,  than  a  man  would  tear 
off  from  himself  the  limbs  of  his  body,  for  a  spot  on  the 
skin. 

'  And  really  if,  in  our  circumstances,  we  thus  narrow 
our  interest,  all  the  rest  of  the  world  wiU  say,  that  they 
who  would  destroy  us,  do  yet  find  a  way  to  be  our  in- 
structors, and  our  common  enemies  do  teach  us  our 
politics. 

'  P.  S.  The  names  of  Mr.  Hale,  of  Eton  college, 
and  of  a  later  most  renowned  bishop  of  the  church  of 
England,  who  asserted  this  principle,  that  "  if  things  be 
imposed  under  the  notion  of  indifferent,  which  many 
think  sinful,  and  a  schism  follow  thereupon,  the  imposers 
are  the  schismatics,"  will  be  great  in  England,  as  long  as 
their  writings  shall  live,  and  good  sense  can  be  understood 
in  them.' 

About  this  time,  some  had  great  expectations  from  the 
meetings  of  the  Ecclesiastical  Commissioners  who  were 
to  prepare  matters  for  the  convocation.'  Mr.  Howe  was 
well  acquainted,  and  had  free  and  frequent  conversation 
with  several  of  them,  but  found  such  a  spirit  had  got 
the  ascendant  among  the  dignified  clergy,  of  whom  the 
convocation  is  made  up,  that  there  was  no  room  for  any 
thing  like  an  accommodation  of  the  matters  in  diflerencc, 
which  he  often  afterwards  lamented,  where  he  could  use 
freedom. 

At  length,  on  May  24th,  this  year,  the  '  Act  for  ex- 
empting their  Majesties'  Protestant  Subjects,  dissenting 
from  the  Church  of  England,  from  the  Penalties  of  cer- 
tain Laws,'  received  the  royal  assent.  The  dissenters 
were  hereupon  contented  and  thankful ;  but  the  high- 
flown  clergy  generally  regretted  the  passing  of  this 
act.  The  author  of  the  Memoirs  of  the  Life  of  Dr. 
Robert  South,  owns  in  so  many  words,  that  that  Doctor 
by  no  means  liked  it.J  And  it  was  the  same  as  to  a 
great  many  others  of  his  temper  and  principles.  Se- 
veral years  after,  Dr.  Henry  Sachevcrel  being  im- 
peached by  the  Commons  of  England,  the  second  ar- 
ticle of  the  charge  against  him  alleged,  that  he  had 
'  suggested  and  maintained,  that  this  toleration  granted 
by  law,  was  unreasonable,  and  the  allowance  of  it  im- 
warrantable.'  (1.)  Upon  which  occasion.  Sir  Peter 
King  (one  of  the  managers  for  the  Commons)  publicly 
declared  '  this  toleration  to  be  one  of  the  principal  con- 
sequences of  the  revolution.'  ("2.)  And  the  Lord  Lech- 
mere  (who  was  another)  declared,  '  that  the  Commons 
esteemed  the  toleration  of  protestant  dissenters  to  be 
one  of,  the  earliest  and  happiest  effects  of  the  revolu- 


X  8(*e  a  poitjcular  account  oTlJir  pnoiKdinst  ofUwae  eonunisaioiien,  in  ttte 
Alirid<ni<^l  of  Mr.  BaTtor'l  Life.  rol.  L  ik  U3. 
y  Pa«o  ll» 
!  (1  )  TrialnfDr  HrntTS»che««rel.  p.  4.    a)  Trial,  p.  77.    (3)  Trial,  p. «. 


tion,  wisely  calculated  for  the  support  and  strengthen- 
ing the  protestant  interest,  the  great  end  of  the  revolu- 
tion itself  (3.)  And  Mr.  Cowper  (who  was  also 
another)  owned,  that  '  this  indulgence  was  required  from 
the  legislators,  as  they  were  Christians,  and  as  they 
were  men  professing  humanity  and  good-will  towards 
one  another.'  (4.)  And  the  attorney-general  said,  that 
this  was  '  one  of  the  most  necessary  acts  for  the  good  of 
the  kingdom.'  (5.)  And  hereupon.  Dr.  Sacheverel's  doc- 
trine of  wholesome  severities  was  publicly  branded.' 

In  order  to  the  preventing  (if  it  might  be)  flights  of 
this  kind,  or  any  thing  that  might  be  extravagant  in 
the  opposite  extreme,  Mr.  Howe  very  prudently,  soon 
after  the  toleration  act  passed,  published  another  sheet 
of  paper,  which  he  intituled,  '  Humble  Requests  both  to 
Conformists  and  Dissenters  touching  their  Temper  and 
Behaviour  toward  each  other,  upon  the  lately  passed 
Indulgence.''  And  this  also  deserves  to  be  preserved  to 
posterity. 

It  is  there  moved, 

'  1.  That  we  do  not  over-magnify  our  differences,  or 
coimt  them  greater  than  they  really  are.  I  speak  now 
(says  Mr.  Howe)  of  the  proper  differences  which  the 
rule  itself  makes,  to  which  the  one  sort  conforms,  and 
the  other  conforms  not.  Remember  that  there  are  dif- 
ferences on  both  parts,  among  themselves,  incompar- 
ably greater  than  these,  by  which  the  one  sort  differs 
from  the  other.  There  are  differences  in  doctrinal  sen- 
timents that  are  much  greater.  How  inconceivably 
greater  is  the  difference  between  good  men  and  bad! 
between  being  a  lover  of  the  blessed  God,  the  Lord  of 
heaven  and  earth,  and  an  enemy !  a  real  subject  of 
Christ,  and  of  the  devil !  Have  we  not  reason  to  ap- 
prehend there  are  of  both  these,  on  each  side  1  Let  us 
take  heed  of  having  our  minds  tinctured  with  a  wrong 
notion  of  this  matter,  as  if  this  indulgence  divided 
England  into  two  Christendoms,  or  distingui,<;hed  rather 
between  Christians  and  Mahometans,  as  some  men's 
Cyclopic  fancies  have  an  unlucky  art  to  represent 
things  ;  creating  ordinary  men  and  things  into  monsters 
and  prodigious  shapes  at  their  own  pleasure.  It  has 
been  a  usual  saying  on  both  sides,  that  they  were  (in  com- 
parison) but  little  things  we  differed  about,  or  circtun- 
stantial  things.  Let  us  not  unsay  it,  or  suffer  a  habit  of 
mind  to  slide  into  us,  that  consists  not  with  it.  Though 
we  must  not  go  against  a  judgment  of  conscience  in  the 
least  tiling,  yet  let  us  not  confound  the  true  differences 
of  things,  but  what  are  really  lesser  things,  let  them  go 
for  such. 

'  2.  Let  us  hereupon  carefully  abstain  from  judging 
each  other's  state  Grod-ward  upon  these  differences:  for 
hereby  we  shall  both  contradict  our  common  rule,  and 
gurselves.  When  men  make  conscience  of  small  and 
doubtful  things  on  the  one  hand,  and  the  other,  about 
which   they  differ,  blessed   God,   how  little   conscience 


Ion.  that  i«  subjoined  In  his  Funonil  Sermon  (be  him.  enribm  thn  r>apor  In  Mr. 
.<!nvlton.  and  inlimatw  Uml  he  had  il  fmm  a  nMr  rrlatjon  of  hi.«.  thai  he  wa« 
Ihc  anlh.»of  it  hul  Ihii  I  hai-e  tood  rva»on  lo  holK-Tc  to  haif  hrrii  a  mulakr. 
Fpw  that  ha*T  anv  laste  of  eiytcn.  can  que*linn  if  lo  haw  been  ^Mr  Howo't. 
when  on™  they  ha*v  read  iL    Bill  If 


TEIE  LIFE  OF  MR.  JOHN  HOWE. 


is  made  of  the  plainest  and  most  important  rule,  not  to 
judge  one  another  for  such  differences,  Rom.  xiv.  3,  13. ! 
Why  of  all  the  parts  of  that  holy  book,  is  this  chapter 
only  thought  no  part  of  God's  word'!  or  this  precept, 
so  variously  enforced  in  this  chapter,  and  so  awfully, 
ver.  10,  U.  'But  why  dost  thou  judge  thy  brother  1 
or  why  dost  thou  .set  at  nought  thy  brother  ■!  We  shall 
all  stand  before  the  judgment-seat  of  Christ.  For  it  is 
written,  As  I  live,  saith  the  Lord,  every  knee  shall  bow 
to  me,  and  every  tongue  shall  confess  to  me !  Is  it  a 
light  matter  to  usurp  the  throne  of  Christ,  the  judg- 
ment-seat of  Godl  Yet  how  common  has  it  been  to 
Kay,  Such  a  one  conforms,  he  hath  nothing  of  God  in 
him  I  such  a  one  conforms  not ;  'tis  not  conscience,  but 
humour  !  God  forgive  both.  Had  they  blotted  Rom. 
xiv.  out  of  their  Bibles  1  'Tis  plain  by  the  whole  series 
of  discourse,  that  it  is  the  judging  of  men's  states,  and  that 
by  such  small  matters  of  difference,  that  is  the  thing  here 
forbidden.  Some  few  things  contained  in  this  chapter, 
as,  to  receive  one  another,  (as  Christians,  or  such  whom 
God  receives,)  notwithstanding  remaining  doubts  about 
small  matters,  and  not  determining  such  doubted  things 
in  bar  to  the  doubter,  ver.  1,  3,  3.  and  not  to  lay  stum- 
bling blocks  in  each  other's  way,  ver.  13.  not  to  do  the 
doubted  thing  with  a  mind  still  unsatisfied,  ver.  5,  23. 
not  to  censure,  either  him  that  does  or  forbears ;  not  ad- 
mitting a  hard  ihought  of  him,  or  less  favourable,  than 
that  wtiai  su'-h  an  one  does,  he  does  to  the  Lord,  and 
what  tie  either  forbears,  he  forbears  to  the  Lord,  ver.  fi. 
Those  'few  things,  I  say,  put  in  practice,  had  taken  away 
nil  -liffercnces,  (that  we  are  now  considering,)  or  the  in- 
sonvenience  of  them,  long  ago.  And  we  shall  still  need 
them  as  much  as  ever. 

'  3.  Let  us  not  value  ourselves  upon  being  of  this  or 
that  side  of  the  severing  line.  'Tis  Jewish,  yea,  Pha- 
risaical, to  be  conceited,  and  boast  ourselves  upon  ex- 
ternals, and  small  matters,  especially  if  arbitrarily  taken 
up ;  and  is  itself  an  argument  of  a  light  mind,  and  in- 
comprehensive  of  true  worth.  Though  I  cannot  sin- 
cerely be  of  this  or  that  way,  but  I  must  think  myself 
in  the  right  and  others  in  the  wrong  that  differ  from 
me,  yet  I  ought  to  consider,  this  is  but  a  small  minute 
thing,  a  point  compared  with  the  vast  orb  of  know- 
ables,  and  of  things  needful,  and  that  ought  to  be 
known.  Perhaps  divers  that  differ  from  me,  are  men 
of  greater  and  more  comprehensive  minds,  and  have 
been  more  employed  about  greater  matters ;  and  many 
in  things  of  more  importance,  have  much  more  of  valu- 
able and  useful  knowledge  than  I.  Yea;  and  since 
these  are  not  matters  of  salvation  we  differ  about,  so 
that  any  on  cither  side  dare  considerately  say,  he  can- 
not be  saved,  that  is  not  in  these  respects  of  my  mind 
and  way;  he  may  have  mure  of  sanctifying  savoury 
knowledge,  more  of  solid  goodness,  more  of  grace  and 
real  sanctity  than  I;  the  course  of  his  thoughts  and 
.studies  having  been  by  converse  and  other  accidents 
led  more  off  from  these  things,  and  perhaps  liy  a  good 
principle  been  more  deeply  engaged  about  higher  mat- 
ters: for  no  man's  mind  is  able  equally  to  consider  all 
bings  fit  to  be  considered  ;  and  greater  things  are  of 


themselves  more  apt  to  beget  holy  and  good  impressions 
upon  our  spirits,  than  the  minuter  and  more  circumstan- 
tial things,  though  relating  to  religion,  can  be. 

'  4.  Let  us  not  despise  one  another  for  our  differing  in 
these  lesser  matters.  This  is  too  common,  and  most  na- 
tural to  that  temper  that  offends  against  the  foregoing 
caution.  Little-spirited  creatures  valuing  themselves  for 
small  matters,  must  consequently  have  them  in  contempt 
that  want  what  they  count  their  own  only  excellency. 
He  that  hath  nothing  wherein  he  places  worth  belong- 
ing to  him,  besides  a  flaunting  peruke  and  a  laced  suit, 
must  at  all  adventures  think  very  meanly  of  one  in  a  plain 
garb.  Where  we  are  taught  not  to  judge,  we  are  forbid- 
den to  despise  or  set  at  nought  one  another  upon  these 
little  differences. 

'  5.  Nor  let  us  wonder  that  we  differ.  Unto  this  we 
are  too  apt,  i.  e.  to  think  it  strange,  (especially  upon  some 
arguing  of  the  difference,)  that  such  a  man  should  con- 
form, or  such  a  one  not  conform.  There  is  some  fault 
in  this,  but  which  proceeds  from  more  faulty  causes. 
Pride,  too  often,  and  an  opinion  that  we  understand  so 
well,  that  a  wrong  is  done  us  if  our  judgment  be  not 
made  a  standard  and  measure  to  another  man's.  And 
again,  ignorance  of  human  nature,  or  inconsiderateness 
rather,  how  mysterious  it  is,  and  how  little  can  be 
known  of  it;  how  secret  and  latent  little  springs  there 
are  that  move  this  engine  to  our  own  mind  this  way 
or  that ;  and  what  bars  (which  perhaps  he  discerns  not 
himself)  may  obstruct  and  shut  up  towards  us  another 
man's.  Have  we  not  frequent  instances  in  other 
common  cases,  how  dilBcult  it  is  to  speak  to  another 
man's  understanding  1  Speech  is  too  penurious,  not  ex- 
pressive enough.  Frequently,  between  men  of  sense, 
much  more  time  is  taken  up  in  explaining  each  other's 
notions,  than  in  proving  or  disproving  ihem.  Nature 
and  our  present  state,  have  in  some  respects  left  us 
open  to  God  only,  and  made  us  inaccessible  to  one  ano- 
ther. Why  then  should  it  be  strange  to  me,  that  I 
cannot  convey  my  thought  into  another's  mind "?  'Tis 
unchristian  to  censure,  as  before,  and  say.  Such  a  one 
has  not  my  conscience,  therefore  he  has  no  conscience 
at  all:  and  it  is  also  unreasoaable  and  rude  to  say. 
Such  a  one  sees  not  with  my  eyes,  therefore  he  is  stark 
blind.  Besides,  the  real  obscurity  of  the  matter  is  not 
enough  considered.  I  am  very  confident  an  impartial  and 
competent  judge,  upon  the  view  of  books,  later  and  more 
ancient,  upon  such  subjects,  would  say,  there  are  few 
metaphysical  questions  disputed  with  more  subtlety,  than 
the  controversies  about  conformity  and  nonconformity. 
Blessed  be  God  that  things  necessary  to  the  salvation  of 
souls,  and  that  are  of  true  necessity  even  to  the  peace  and 
order  of  the  Christian  church,  are  in  comparison  so  very 
plain. 

'  Moreover  there  is,  besides  understanding  and  judg- 
ment, and  diverse  from  that  heavenly  gift  which  in  the 
Scriptures  is  called  grace,  such  a  thing  as  gust  and 
relish  belonging  to  the  mind  of  man,  and  I  doubt  not, 
U)  all  men,  if  they  observe  themselves ;  and  this  is  as 
unaccountable  and  as  various  as  the  reli.shes  and  dis- 
gusts of  sense.     This  ihcy  only  wonder  at,  that  cither 


THE  LIFE  OF  MR.  JOHN  HOWE. 


understand   not   themselves,   or   will   consider    nobody 
but  themselves.    To  brin?  it  down  to  the  present  case. 
As  to  those  parts  of  worship  which  are  of  most  frequent 
use  in  our  assemblies,  (whether  conforming  or  noncon- 
forming,)   prayer,    and    preaching,    and  hearing  God's 
word,  our  differences  about   them   cannot   but   in  part 
arise  from  the  diversity  of  this  principle,  both  on  the 
one  hand  and  the  other.    One    sort   do    more    savour 
prayer  by  a  foreknown  form ;  another  that  which  hath 
more  of  surprise,  by  a  grateful  variety  of  unexpected 
expressions.    And  it  can  neither   be    universally  said, 
it  is  a  belter  judgment,  or  more  grace,  that  determines 
men  the  one  way  or  the  other;   but  somewhat   in  the 
temper  of  their  minds  distinct  from  both,  which  I  know 
not  how  belter  to  express  than  by  mental  taste,  the  acts 
whereof  (as  the  objects  are  suitable  or  unsuitable)  are 
relishing  or  disrelishing,  liking  or  dislikmg:   and  this 
hath  no  more  of  mystery  in  it,  than  that  there  is  such 
a  thing  belonging    to   our   natures,  as  complacency  or 
displicency   in   reference    to    the   objects  of  the  mind. 
And  this,  in  the  kind  of  it,  is  as  common    to  men,  as 
human  nature,  but  as  much  diversified   in  individuals, 
as  men's  other  inclinations  are,  that  are  most  fixed,  and 
least   apt  to  admit  of  change.    Now  in  the  mentioned 
case,  men  cannot  be  universally  determined  either  way, 
by  their  having    better   judgment;   for  no   sober  man 
can   be  so  little  modest,  as    not    to  acknowledge,  that 
there  are  some  of  each  sentiment,  that  are  less  judicious, 
th;m  some  that  arc  of  the  contrary  sentiment    in    this 
thing.    And  to  say  that  to  be  more  determined  this  way 
or  that,  is  the  certain  sign  or  efiect  of  a  greater  measure 
of  grace  and  sanctity,  were  a  great  violation  both  of 
modesty  and  charity.    I  have  not  met  with  any  that 
have  appeared  to  live  in  more  entire  communion  with 
Grod,  in  higher  admiration  of  him,  in  a  picasanler  sense 
of  his  love,  or  in  a  more  joyful  expectation  of  eternal 
life,  than  some  that  have  been  wont  with  great  delight 
publicly   to  worship  God  in  the  use  of  our  Common 
Prayer :  and  others  I  have  known,  as  highly  excelling 
in  the  same  respects,  that  could  by  no  means  relish  it, 
but  have  always  counted  it  insipid  and  nauseous.    The 
like  may  be  said  of  relishing  or  disrelishing  sermons 
preached  in  a  digastcd  set  of  words,  or  with  a  more 
flowing  freedom  of  speech.    It  were  endless  and  odious 
to  vie  either  better  judgments,  or   more   pious  inclma- 
tions,  that  should  universally  determine  men  either  the 
one  way  or  the  other  in  these  matters.    And  we  are  no 
more  to  wonder  at  these  peculiarities  in  the  temper  of 
men's  minds,  than  at  their  different  tastes  of  meats  and 
drinks ;  much  less  to  fall  out  with  them,  that  their  minds 
and  notions  are  not  just  formed  as  ours  are;  for  we  should 
remember,  they  no  more  differ   from  us,  than  we  do 
from  them;  and  if  we  think  we  have  the  clearer  light, 
'tis  like  they  also  think  they  have  clearer.    And  'tis  in 
vain  to  say,  Who  shall  be  judge  1  for  every  man  will 
at    length   judge   of  his  own   notions  for  himself,  and 
cannot  help   it :    for  no  man's   judgment  (or  relish  of 
things,  which  influences  his  judgment,  though  he  know 
it  not)  is  at  the  command  of  his  will ;  and  much  less  of 
another  man's.    And  therefore, 


'  G.  Let  us  not  be  offended  mutually  with  one  another, 
for  our  different  choice  of  this  or  that  way,  wherein 
we  find  most  of  real  advantage  and  edification.  Our 
greatest  concern  in  this  world,  and  which  is  common  to 
us  all,  is  the  bettering  of  our  spirits,  and  preparing  them 
for  a  better  world.  Let  no  man  be  dLs^jleased,  (especially 
of  those  who  agree  in  all  the  substantials  of  the  same 
holy  religion,)  that  another  uses  the  same  liberty,  in 
choosing  the  way  most  conducing  in  his  experience  to 
his  great  end,  that  he  himself  also  uses,  expecting  to  do 
it  without  another  man's  offence. 

'  7.  But  above  all,  let  us,  with  sincere  minds,  more  ear- 
nestly endeavour  the  promoting  the  interest  of  religion 
iLself,  of  true  reformed  Christianity,  than  of  this  or 
that  party.  Let  us  long  to  see  the  religion  of  Chris- 
tians become  simple,  primitive,  agreeable  to  its  lovely 
original  state,  and  again  itself;  and  each  in  our  own 
stations  contribute  thereto  all  that  we  are  able,  labour- 
ing that  the  internal  principle  of  it  may  live  and  flourish 
in  our  own  souls,  and  be  to  our  utmost  diffused  and 
spread  unto  other  men's.  And  for  its  externals,  as  the 
ducture  of  our  rule  will  guide  us,  so  gradually  bend  to- 
wards one  common  course,  that  there  may  at  length  cease 
to  be  any  divided  parlies  at  all. 

'  In  the  mean  time,  while  there  are,  let  it  be  remem- 
bered, that  the  difference  lies  among  Christians  and 
proteslants,  not  between  such  and  pagans.  Let  us 
therefore  carry  it  accordingly  towards  each  other ;  and 
consider  our  assemblies  are  all  Christian  and  pro- 
testant  assemblies,  differing  in  their  administrations, 
for  the  most  part,  not  in  the  things  prayed  for  or  depre- 
cated, or  taught,  but  in  certain  modes  of  expression ; 
and  differing  really,  and  in  the  substance  of  things, 
less  by  mere  conformity  or  nonconformity  to  the  public 
rule  of  the  law,  than  many  of  them  that  are  imder  it 
do  from  one  another,  and  than  divers  that  are  not  un- 
der it.  For  instance,  go  into  one  congregation  that  is 
a  conforming  one,  and  you  have  the  public  prayers 
read  in  the  desk,  and  afterwards  a  form  of  prayer  per- 
haps used  by  the  preacher  in  the  pulpit,  of  his  own 
composure,  before  he  begins  his  sermon.  Go  into  an- 
other congregation,  and  prayer  is  performed  without 
either  sort  of  form ;  and  perhaps  the  difference  in  this 
is  not  so  great.  It  may  be  the  conformist  uses  no  pre- 
conceived form  of  his  own,  and  the  nonconformist  may. 
Both  instruct  the  people  out  of  the  same  holy  book  of 
God's  word.  But  now  suppose  one  of  the  former  sort 
reads  the  public  prayers  gravely,  with  the  appearance 
of  great  reverence,  fervency,  and  pious  devotion ;  and 
one  of  the  latter  sort  that  uses  them  not,  does  however 
pray  for  the  same  things,  with  judgment  and  with  like 
gravity  and  affection,  and  they  both  instruct  their 
hearers  fitly  and  profitably ;  nothing  is  more  evident 
than  that  the  worship  in  these  two  assemblies  dolh  much 
less  considerably  differ  to  a  pious  and  judicious  mind, 
than  if  in  the  latter  the  prayers  were  also  read,  but  care- 
lessly, sleepily,  or  scenically,  flauntingly,  and  with  mani- 
fest irreverence,  and  the  sermon  like  the  rest ;  or  than  if 
in  the  former,  all  the  performance  were  inept,  rude,  or 
very  offensively  drowsy  or  sluggish. 


THE  LIFE  OP  MR.  JOHN  HOWE. 


'  Now,  let  us  show  ourselves  men,  and  manly  Chris- 
tians, not  swayed  by  trifles  and  little  things,  as  chil- 
dren by  this  or  that  dress  or  mode,  or  form  of  our 
religion,  which  may  perhaps  please  some  the  more  for 
its  real  indecency  :  but  know,  that  if  while  we  continue 
picquering  about  forms,  the  life  be  lost,  and  we  come  to 
bear  the  character  of  that  church,  '  thou  hast  a  name  that 
thou  livest,  and  art  dead,'  we  may  e'er  long  (after  all  the 
wonders  God  hath  wrought  for  us)  expect  to  hear  of  our 
candlestick's  being  removed,  and  that  our  sun  shall  go 
down  at  noon-day. 

'  The  true  serious  spirit  and  power  of  religion  and 
godliness,  will  act  no  man  against  his  conscience,  or 
his  rule  understood,  but  will  oblige  him  in  all  acts  of 
worship  (as  well  as  of  his  whole  conversation)  to  keep 
close  to  Gospel  prescription,  so  far  as  he  can  discern  it. 
And  that  he  will  find  requires,  that  in  subordination  to 
the  divine  glory,  he  seriously  design  the  working  out 
the  salvation  of  his  own  soul,  and  take  that  course  in 
order  thereto,  put  himself  under  such  a  ministry,  and 
such  a  way  of  using  God's  ordinances,  as  he  finds  mo.st 
profitable  and  conducing  to  that  great  end,  and  that  doth 
his  soul  most  real  good.  If  you  are  religious,  or  of  this 
or  that  mode  or  way  of  religion,  to  serve  a  carnal  de- 
sign for  yourself  or  your  party,  not  to  save  your  soul, 
you  commit  the  mo.st  detestable  sacrilege,  and  alienate 
the  most  sacred  thing  in  the  world,  religion,  from  its 
true  end ;  which  will  not  only  lose  that  end,  but  infer 
a  heavy  vengeance.  Yea,  and  'tis  too  possible  to 
transgress  dangerously,  by  preferring  that  which  is  less, 
though  never  so  confidently  thought  to  be  divine,  be- 
fore that  which  is  greater,  or  separately  from  its  true 
end.  You  greatly  prevaricate,  if  you  are  more  zeal- 
ously intent  to  promote  independency  than  Christianity, 
presbytery  than  Christianity,  prelacy  than  Christianity, 
as  any  of  these  are  the  interest  of  a  party,  and  not  con- 
sidered in  subserviency  to  the  Christian  interest,  nor 
designed  for  promoting  the  edification  and  salvation 
of  your  own  soul.  But  that  being  your  design, 
living  religion  will  keep  your  eye  upon  your  end, 
and  make  you  steady,  and  constantly  true  to  that,  and 
to  your  rule,  without  which  you  can  never  hope  to  reach 
your  end. 

'  Now  hereupon  such  as  conform  to  the  public  esta- 
blishment, and  they  that  dissent  from  it,  may  differ 
from  each  other  upon  a  two-fold  account :  either,  (1.) 
as  judging  the  contrarj'  way  to  be  simply  unlawful ; 
or,  (2.)  as  judging  it  to  be  only  less  edifying.  'Tis  not 
the  business  of  this  paper  to  discuss,  who  herein  judge 
aright,  and  who  wrong ;  but  supposing  their  judgment 
to  remain  as  it  is,  (which  they  themselves  however 
should  examine,  and  if  it  be  wrong  rectify,)  I  shall  say 
somewhat  to  each  of  these  cases. 

'  To  the  former,  while  your  judgment  continues  as 
it  is,  'ti.s  true  you  cannot  join  in  worship  with  the  con- 
trary minded :  but  nothing  forbids,  but  you  can  be  kind, 
conversable,  courteous  towards  them  ;  and  your  com- 
mon Christian  profession  (besides  the  rules  of  humanity) 
obliges  you  so  to  be ;  yea,  and  even  to  converse  with 


them,  as  occasion  invites,  more  intimately  as  Cnns- 
tians,  the  visible  marks  of  serious  Christianity  appear- 
ing in  them. 

'  To  the  latter  sort  it  is  acknowledged,  you  cannot 
constantly  join  in  worship  with  those  of  the  contrary 
way,  because  you  ought  ordinarily  to  worship  God  in 
that  way  which  you  judge  to  be  best,  and  most 
agreeable  to  the  divine  rule  ;  (though  you  are  not  oblig- 
ed utterly  to  abandon  any  for  its  imperfections  or  cor- 
ruptions, that  is  not  corrupt  in  the  very  essentials ;) 
and  you  ought  most  frequently  to  attend  on  that  which 
you  find  to  be  most  edifying  to  your  own  soul ;  as  that 
should  be  your  more  ordinary  diet  that  best  agrees  with 
you.  That  way  therefore  you  must  most  constantly 
adhere  to,  which  is  most  grateful  and  savoury  to  you ; 
because  you  cannot  so  much  edify  by  what  you  less 
relish.  But  your  judgment  and  latitude  will  well  al- 
low you  sometimes  to  frequent  the  assemblies  with 
which  you  hold  not  constant  communion.  And  if  it 
will  allow,  it  will  also  direct  you  thereto  for  a  valuable 
end ;  as  that  you  may  signify,  you  ordinarily  decline 
them  not  as  no  Christians,  or  their  worship  as  no 
worship,  but  as  more  defective,  or  less  edifying,  and 
that  you  may  maintain  love,  and  both  express  and 
beget  a  disposition  to  nearer  union.  And  if  our  rulers 
shall  judge  such  intercourses  conducing  to  so  desirable 
an  end,  they  may  perhaps  in  due  time  think  it  reasonable 
to  put  things  into  that  state,  that  ministers  of  both  sort4> 
may  be  capable  of  inviting  one  another  occasionallj'  to 
the  brotherly  offices  of  mutual  assistance  in  each  other's 
congregations.  For  which,  and  all  things  that  tend  to 
make  us  a  happy  people,  we  must  wait  upon  him  in 
whose  hands  their  hearts  are.' 

Having  brought  down  my  history  thus  far,  I  shall 
not,  in  what  remains,  confine  myself  to  relate  things 
just  as  they  passed  year  by  year,  but  shall  for  brevity 
sake  rather  choose  to  give  an  account  in  the  general, 
of  Mr.  Howe's  conduct  in  the  warm  debates  that  arose 
among  the  dissenting  ministers,  some  time  after  the 
resolution  and  toleration  ;  in  the  controversy  upon 
the  doctrine  of  the  Trinity ;  and  the  dispute  about  oc- 
casional conformity  ;  and  then  shall  add  some  account 
of  his  works  not  yet  mentioned,  and  of  his  last  sickness, 
death  and  burial,  and  his  exemplary  character ;  and 
subjoin  in  the  close  of  my  narrative  (which  I  hope 
cannot  disgust  by  its  length,  when  it  entertains  with 
so  great  variety)  such  letters  of  his,  as  I  have  been  able 
to  recover. 

I  shall  begin  with  the  diflfercnces  among  the  dis- 
senting ministers  soon  after  the  revolution,  and  when 
they  had  obtained  a  toleration.  These  were  very  un- 
happy ;  and  the  more  so,  because  they  gave  too  much 
occasion  to  those  to  insult,  who  had  often  said.  Do  but 
let  these  people  alone,  and  you'll  see,  they'll  soon  fall 
out  among  themselves.  We  may  dale  the  rise  of  them, 
from  the  Heads  of  Agreement,  as.sented  to  by  the  body 
of  the  united  ministersb  in  aud  about  the  city,  and  in 
the  several  parts  of  the  coimtry,  which  were  published 


THE  LIFE  OF  MR.  JOHN  HOWE. 


in  1691.  Mr.  Howe  had  a  considerable  hand  in  draw- 
ing (hem  up.  The  design  of  them  was  to  bring  those 
that  were  presbyterian  and  those  that  were  congre- 
gational in  their  judgments  to  a  coalition,  that  so  their 
difference  might  for  the  future  be  buried  in  oblirion : 
but  It  so  fell  out,  that  some  few  of  those  who  were  in 
their  judgment  strictly  congregational,  standing  out, 
and  refusing  to  approve  these  heads  of  agreement,  and 
concur  in  the  designed  union,  plied  their  brethren  who 
were  of  the  same  sentiments  with  him,  who  had  con- 
sented to  the  union,  so  close,  that  they  gave  them  no 
rest,  till  they  broke  off  from  those  to  whom  it  was  in- 
tended they  should  for  the  future  have  been  more 
strictly  united.  It  was  observed  in  Germany,  that 
that  which  they  called  the  Book  of  Concord,  was  the 
occasion  of  great  discord  :=  so  also,  this  designed 
union  among  us,  was  the  occasion  of  new  divisions  and 
quarrels.  It  was  indeed  at  first  much  applauded,  and 
the  Heads  of  Agreement  were  generally  approved  and 
.subscribed,  and  they  who  stj'led  themselves  the  united 
brethren  acted  very  harmoniously,  and  had  weekly 
meetings,  in  which  matters  of  common  concernment 
were  managed  and  adjusted  with  great  unanimity. 
They,  by  consent,  published  a  declaration  against  Mr. 
Richard  Davis,  of  Rothwel,  in  the  county-  of  North- 
ampton,ii  and  did  several  other  things  that  might  have 
contributed  to  the  keeping  up  order  and  regularity,  and 
the  making  the  dissenters  appear  a  compacted  body : 
but  at  length  they  had  separate  weekly  meetings,  and 
such  feuds  and  jealousies  arose  amongst  them,  as  issued 
in  a  rupture  that  had  affecting  consequences,  in  which 
it  was  apprehended  that  they  who  never  were  of  the 
union,  had  no  small  hand.  One  great  occasion  of  the 
debates  now  on  foot,  was  the  reprinting  of  the  works 
of  Dr.  Crisp,  (who  was  noted  for  his  antinomian 
notions,  though  reputed  a  very  pious  man,)  with  some 
sermons  added ;  to  which  a  paper  was  prefixed,  sub- 
scribed by  several ;  for  which  a  sort  of  an  apology  was 
atlerwards  published,  which  was  prefixed  to  Mr.  Jolm 
Flavel's  discourse,  intituled,  '  A  Blow  at  the  Root ;  or  the 
Causes  and  Cures  of  mental  Errors.'  Mr.  (afterwards 
Dr.)  Daniel  Williams  wrote  against  the  errors  of  these 
sermons  a  book  intituled,  '  Gospel  Truth  stated  and 
vindicated,'  to  which  also  there  were  several  names 
subscribed;  and  Mr.  Lorimer  wrote  a  large  apology 
for  those  subscribers  ;  and  a  great  variety  of  pamphlets 
were  published  on  both  sides,  which  made  a  great  noise 
and  stir.  And  at  length,  there  came  out  in  1G92  a  paper 
intituled,  '  The  Agreement  in  Doctrine  among  the  Dis- 
senting Ministers  in  London,'  which  was  subscribed  by 
Mr.  Howe  among  the  rest,  hut  it  answered  not  the  end  ; 
for  the  debates  were  still  continued.' 

One  party  suspected  (or  at  least  pretended  to  suspect) 
the  other  of  verging  too  much  towards  Arminianism, 
and  even  Socinianism;  and  they  on  the  other  side 
charged  them  with  encouraging  antinomianism.  Seve- 
ral papers  were  hereupon  drawn  up,  and  subscribed,  in 

«  S»  Bijndlii  HulocT  of  tho  Rofcnnalian,  in  and  about  Ok  Low  Counlriw, 
vol.  1.  tiook  IS.  n  364. 
d  8<ra  Uuf  nedaralion,  AhridfnMnt  of  Mr.  Baitn's  Life.  rol.  i   put  511 
c  H«  that  woMld  le*  Ihii  caoBoranr  amont  tho  dnxailm  irpmeiiud 


order  to  an  accommodation  ;  there  was  a  first,  a  second, 
and  a  third  paper,  of  this  sort ;  and  these  very  papers 
created  new  altercations  and  debates,  that  were  carried 
on  with  no  small  heat  and  pettishness ;  and  a  number 
that  stood  by,  could  hardly  tell  what  it  was  they  con- 
tended about.  Several  new  creeds  were  framed,  and 
still  objected  against  by  some  or  other,  either  as  too 
large  or  too  strait,  too  full  or  too  empty.  The  world 
was  wearied  out  with  pamphlets  and  creed-making, 
and  the  Bishop  of  Worcester  and  Dr.  Edwards  were 
appealed  to,  and  gave  their  judgment ;  and  yet  the 
jealousies  that  were  on  foot  were  so  strong,  that  they 
did  not  of  a  long  lime  abate  or  decrease  :  and  the  only 
peace  there  was  to  be  found,  was  among  a  few  .standers- 
by,  who,  without  meddling  with  debates,  amicably 
persuaded  the  contenders,  since  they  could  not  agree 
to  unite,  to  agree  to  differ,  to  lay  aside  their  heat,  and 
speak  as  well  of  each  other  as  they  could.  And  such 
were  the  effects  of  these  brangles  at  that  time,  upon 
the  most  common  conversation,  and  so  odd  do  the  con- 
troversies that  were  then  managed  appear,  if  reviewed 
at  a  distance,  as  to  convince  considerate  observers,  that 
'  there  is  no  such  enemy  to  peace  as  jealousy  encouraged ; 
and  that  indulged  suspicion  is  an  endless  fund  of  con- 
tention.' 

I  cannot  help  here  inserting  a  passage  out  of  Bishop 
Slillingfleet  in  his  answer  to  Mr.  Lobb's  Appeal. 
'  There  is  (says  he)  a  remarkable  story  in  the  history 
of  the  synod  of  Dort,  which  may  not  be  improper  in  this 
place.  There  were  in  one  of  the  universities  of  that 
country  two  professors,  both  very  warm  and  extremely 
zealous  for  that  which  they  accoimted  the  most  ortho- 
dox doctrine ;  but  it  happened  that  one  of  these  ac- 
cused the  other  before  the  synod  for  no  fewer  than 
fifty  errors,  tending  to  Socinianism,  Pelagianism,  &c. 
and  wonderful  heat  there  was  on  both  sides.  At  last  a 
committee  was  appointed  lo  examine  this  dreadful 
charge,  and  upon  examination  they  found  no  ground 
for  the  charge  of  Socinianism,  or  any  other  heresy,  but 
only  that  he  had  a.sserted  too  much  the  use  of  ambigu- 
ous and  scholastic  terms,  and  endeavoured  to  bring  in 
the  way  of  the  schoolmen  in  his  writings ;  and  there- 
fore the  sjTiod  dismis.sed  him  with  that  prudent  advice, 
rather  to  keep  to  the  language  of  the  Scripture,  than  of 
the  schools.'f 

But  as  to  Mr.  Howe,  he  had  sufficiently  declared  his 
judgment  with  respect  to  the  matters  which  were  now 
so  eagerly  disputed  on,  in  the  writings  which  he  had 
published ;  and  it  was  his  great  aim  to  keep  things 
from  running  to  extremity.  In  order  to  it,  he  publish- 
ed '  The  Carnality  of  Christian  Contention,'  in  two 
sermons  preached  at  the  Merchant's  Lecture  in  Broad- 
street,  in  1G93.  The  preface  to  these  discourses 
'  breathes  so  heavenly  a  charity  and  concern  for  the 
truly  Christian  interest,  that  (as  Mr.  Spademan'  ob- 
serves) a  very  eminent  divine  of  the  established  church 
did  profess  a  willingness  to  hy  down   his  own   life,  if 

at  larvn,  vtiuld  do  w«U  lo  conault  Mr.  NeUon'*  life  of  Bjabop  Bull.  p.  S9- 
9S0.  «l.  &C. 

r  Buhop  SUIliivflKl'a  Worin.  vol.  iii.  p.  40S.  VH. 

ff  Puncrml  Sermon  lor  Mr.  Howe.  p.  1014. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


snch  a  state  of  things  as  is  there  described,  might  obtain 
among  Christians.' 

I  shall  be  at  the  pains  to  transcribe  from  thence  a 
few  remarkable  passages.  He  observes,  '  that  when  in 
one  place  Christians  are  exhorted  to  contend  earnestly 
for  the  faith,  and  are  told  in  another  that  the  servant 
of  the  Lord  must  not  strive,  'tis  plain  there  is  a  conten- 
tion for  religion  which  is  a  duly,  and  a  contention 
even  concerning  religion  which  is  a  sin.  The  servant 
of  the  Lord  must  not  strive,  so  as  to  exclude  gentle- 
ness, aptness  to  instruct,  and  patience :  and  we  are  to 
contend  earnestly  for  the  faith,  but  with  a  sedate  mind, 
fall  of  charity,  candour,  kindness,  and  benignity,  to- 
wards them  we  strive  with.  There  is  a  great  differ- 
ence between  the  church's  contention  with  enemies 
without  it,  and  contentions  within  itself.  The  former 
unite  it,  and  increase  its  strength  and  vigour  j  the  latter 
divide  and  enfeeble  it.  As  to  those  of  this  latter  kind, 
nothing  is  more  evident,  or  deserves  to  be  more  con- 
sidered, than  that  as  the  Christian  church  has  grown 
more  carnal,  it  hath  grown  more  contentious;  and  as 
more  contentious,  still  more  and  more  carnal.  The 
savour  hath  been  lost  of  the  great  things  of  the  Gospel, 
which  only  afford  proper  nutriment  to  the  life  of  god- 
liness ;  and  it  hath  diverted  to  lesser  things,  about  which 
the  contentious  dlsputative  genius  might  employ  it- 
self Thereby  hath  it  grown  strong  and  vigorous,  and 
acquired  the  power  to  transform  the  church  from  a 
spiritual  society,  enlivened,  acted,  and  governed  by  the 
spirit  of  Christ,  into  a  mere  carnal  thing  like  the  rest 
of  the  world.  Carnality  hath  become  its  governing 
principle,  and  torn  it  into  fragments  and  parties,  each 
of  which  will  be  the  church,  enclose  itself  within  its 
own  peculiar  limiLs,  exclusive  of  all  the  rest,  claim  and 
appropriate  to  itself  the  rights  and  privileges  which  be- 
long to  the  Christian  church  in  common,  yea,  and 
Christ  himself,  as  if  he  were  to  be  so  enclosed  or  con- 
fined. Hence  it  is  said,  Lo  here  is  Christ,  and  there  he 
IS,  till  he  is  scarce  to  be  found  any  where.  And  how 
manifest  are  the  tokens  of  his  displeasure  and  retirement !' 
Hereupon  he  offers  it  to  consideration, 

'  1.  Whether  for  any  party  of  Christians  lo  make 
unto  it.self  other  limits  of  communion  than  Christ  hath 
made,  and  hedge  up  itself  within  those  limits,  excluding 
those  whom  Christ  would  admit,  and  admitting  those 
whom  he  would  exclude,  be  not  in  itself  a  real  sin  1 
The  holy  table  is  the  symbol  of  communion ;  and  if  it 
be  the  Lord's,  it  ought  to  be  free  to  his  guests,  and  ap- 
propriate to  them.  Who  should  dare  to  invite  others,  or 
forbid  these  7 

'  2.  If  it  be  a  sin,  is  it  not  a  heinous  one  'i  Christianity 
iLself  should  measure  the  communion  of  Chn.stians  as 
such  ;  and  visible  Chri.stianily  their  visible  commu- 
nion. Christianity  must  be  estimated  principally  by  its 
end,  which  refers  not  to  this  world,  but  to  the  world 
to  come,  and  a  happy  slate  there.  Christians  are  a 
sort  of  men  tending  lo  God  and  ble,s.sedne.ss,  under  the 
conduct  of  Christ,  to  whom  Ihey  have  by  covenant  de- 
voted 'hemselves,  and  to  God  in  him.  If  any  society 
of  men  professedly  Christian,  make  limiLs  of  their  com- 


mimion,  admitting  those  that  ChrLsl's  rule  excludes, 
and  excluding  them  whom  it  would  admit,  they  break 
Christ's  constilution,  and  set  up  another. — If  they  be 
liule  things  only  that  we  add;  the  less  they  are,  the 
greater  ihe  sin  to  make  them  necessary,  and  hang  so 
great  things  upon  them ;  break  the  church's  peace  and 
unity  by  them,  and  of  them  to  make  a  new  Gospel, 
new  terms  of  life  and  death,  a  new  way  to  heaven ! 
And  is  in  effect  to  say.  If  you  will  not  take  Christianity 
with  these  additions  of  ours,  you  shall  not  be  Christians; 
you  shall  have  no  Christian  ordinances,  uo  Christian 
worship  :  we  will,  as  far  as  in  us  is,  exclude  you  heaven 
itself,  and  all  means  of  salvation  I  If  this  be  sinful,  it  is 
a  sin  of  the  deepest  dye.    But, 

'  3.  If  we  suppose  this  a  sin,  and  a  heinous  one,  how 
far  doth  the  guilt  of  it  spread !  How  few  are  they  that 
lay  their  commimions  open  to  visible  Christianity  as 
such,  excluding  none  of  whatsoever  denomination,  nor 
receiving  any  that  by  Christian  rational  estimate  cannot 
be  judged  such ! 

'  4.  How  few  that  consider  this  as  the  provoking 
cause  of  Christ's  being  so  much  a  stranger  to  the 
Christian  church  I  and  how  little  is  it  to  be  hoped  we 
shall  ever  see  good  days,  till  this  wasting  evil  is  re- 
dressed !  Carnal  interest  is  the  thing  every  where  do- 
signed  by  one  party  and  another.  The  church  for  13 
or  I10()  years  hath  been  gradually  growing  a  multiform, 
mangled,  shattered,  and  most  deformed  thing ;  broken 
and  parcelled  into  nobody  knows  how  many  several  sorts 
of  communions.  Not  only  things  mo.st  alien  from  real 
Christianity  are  added  to  it,  but  substituted  in  the  room 
of  it,  and  preferred  before  it ;  yea,  and  things  most  de- 
structive of  it,  indulged  and  magnified  in  opposition  lo 
it.  Never  were  there  more  fervent  contentions  among 
all  sorts,  whose  notions,  opinions,  modes,  and  forms  are 
to  be  preferred.  The  word  of  God  tells  us,  that  to  be 
carnally  minded  is  death.  These  contests  seem  there- 
fore to  express  great  solicitude  how  most  neatly  to  adorn 
a  carcass  ;  or  at  best  how  with  greatest  art  and  curiosity 
to  trim  and  apparel  gorgeously  a  langui.'rhing  man  in 
the  feared  approaches  of  death,  instead  of  endeavouring 
to  save  his  life. 

'  It  were  a  happy  omen,  if  good  men  could  once 
agree  what  in  particular  to  pray  for.  One  would  think 
it  should  not  be  difficult  to  men  of  sincere  minds,  upon 
serious  consideration  of  the  present  sad  state  of  things, 
to  agree  to  pray  that  the  church  of  Christ  may  be  more 
entirely  one,  and  that  unity  might  be  preserved  in  the 
bond  of  peace,  and  this  in  order  to  its  growth  to  the 
me.T.sure  of  the  stature  of  a  perfect  man  in  Christ :  for 
who  sees  not,  that  the  Christian  interest  is  nalnrally 
obstructed  in  its  extensive  growth  by  the  visible  dis- 
union of  the  Christian  community  1  and  penally  too, 
by  the  offence  given  to  the  spirit  of  Christ,  who  there- 
upon in  great  degrees  withdraws  il.self?  That  only 
which  Ihe  present  .state  of  things  admits  of,  is,  that  we 
keep  ourselves  united  in  mind  and  spirit  with  all  seri- 
ous Christians,  in  the  plain  and  necessary  thing,^ 
wherein  they  all  agree ;  and  preserve  a  resolved  unud- 
dictedncss    to    any  parly   in    the    things  wherein    they 


THE  LIFE  OF  MR.  JOHN  HOWE. 


xl 


differ.  That  for  actual  local  communion,  we  join  with 
them  that  we  judge  come  nearest  to  our  common  rule ; 
and  labour  to  centre  in  some  .such  scheme  of  doctrinals, 
as  may  be  of  use  distinctly  to  inform  others  concerning 
our  sentiments ;  provided  it  be  avowed  to  be  looked  upon 
but  as  a  meiimra  mcrtsurata,  reserving  unto  the  Scriptures 
the  honour  of  being  the  only  mensura  meiisurans,  and  so 
that  we  only  own  it  as  agreeable  to  the  Scriptures :  de- 
claring we  take  it  to  be  agreeable  thereto  in  the  main, 
and  lor  substance,  without  attributing  a  sacredness  to  the 
very  words  of  a  mere  human  composition,  which  indeed 
we  cannot  attribute  to  the  words  used  in  the  translation 
of  the  Bible  itself,'  &c. 

In  the  two  discourses  that  follow,  ho  shows  that  much 
of  a  very  blameable  carnality  may  show  itself  in  and 
about  spiritual  matters,  and  particularly  even  in  defend- 
ing the  truths  of  the  Gospel,  and  that  this  may  be  dis- 
covered by  several  indications. 

And  he  declares  this  to  be  the  case,  '  when  Christians, 
who  are  very  far  agreed  in  the  most  important  things, 
make  liule  of  the  things  wherein  they  are  agreed, 
though  ever  so  great,  in  comparison  of  the  much  fcs.s 
things  wherein  they  differ:  and,  when  there  is  too 
much  aptness  to  lay  greater  stress  than  is  needful  upon 
such  nnscriptnral  words,  in  delivering  Scripture  doc- 
trine ;  when  we  consider  with  too  little  indulgence  one 
another's  mistakes  and  misapplications  in  the  use  even  of 
Scripture  words,  placing  them  (as  some  may  do)  upon 
things  to  which  they  do  not  properly  belong,  when  yet 
they  agree  about  the  things  themselves ;  when  there  is 
an  agreement  about  the  main  and  principal  things  that 
the  Scripture  revelation  contains  and  carries  in  it,  but 
there  is  not  that  agreement  about  their  mutual  respects 
and  references  unto  one  another ;  and  when  we  arc  over- 
intent  to  mould  and  square  Gfospel  truths  and  doctrines 
by  human  measures  and  models,  and  too  earnestly  strive 
lo  make  them  correspond.' 

He  adds,  '  that  carnality  also  appears,  when  there  is 
a  discernible  proneness  to  oppase  the  great  things  of 
the  Gospel  to  one  another,  and  to  exalt  or  magnify 
one,  above  or  against  another  :  when  any  do  with 
great  zeal  contend  for  this  or  that  opinion  or  notion  as 
very  sacred  and  highly  spiritual,  with  no  other  design 
than  that  under  that  pretence  they  may  indulge  their 
own  carnal  inclination  with  the  greater  liberty  :  when  in 
maintaining  any  doctrine  of  the  Gospel  rn  opposition 
to  others,  we  industriously  set  ourselves  to  pervert  their 
meaning,  and  impute  things  to  them  that  they  never 
say  ;  or  if  we  charge  their  opinions  whom  we  oppose, 
with  consequences  which  they  disclaim  :  when  disputes 
arise  at  length  to  wrath,  to  angry  strife,  yea,  and  even 
to  fixed  enmity:  when  any  adventure  lo  judge  of  the 
con.sciences  and  states  of  them  whom  they  oppose,  or 
from  whom  they  differ  :  when  we  over-magnifr  our  own 
understandings,  and  assume  loo  much  to  ourselves  :  and 
then,  finally,  carnality  greatly  sho^-s  itself,  in  an  affecta- 
tion and  desire  of  having  such  disputes  still  kept  afoot, 
and  the  contests  continued,  without  either  limit  or  ra- 
tional design.' 

He  illustrates  each  article  by  suitable  instances ;  and 
4 


then  cries  out,  'Can  no»e  remember  when  the  dispnta- 
live  humour  had  even  eaten  out  the  power  and  spirit 
of  practical  religion  and  godliness  7  Thither  things 
are  again  tending,  if,  either  by  severity  or  mercy,  God 
do  not  prevent  and  repress  that  tendency.  As  yet  I 
fear  the  humour  is  violent,  when  the  fervour  of  men's 
.spiiits  is  such,  as  to  carry  them  over  all  Scripture  direc- 
tions and  animadversions,  that  they  may  signify  no- 
thing with  them ;  only  make  it  their  business  each 
one  to  animate  the  more  vogued  champions  of  their 
own  party  into  the  highest  ferments.  Let  us  consider 
we  are  profe.s.sedly  going  lo  heaven.  We  shall  carry 
truth  and  the  knowledge  of  God  thither  with  ns ;  we 
shall  carry  purity  thither,  derotedncss  of  soul  to  God 
and  our  Redeemer,  divine  love  and  joy,  with  whatever 
else  of  real  permanent  excellency  hath  a  fixed  seat  and 
place  in  our  souls.  But  do  we  think  we  shall  carry 
strife  to  heaven  1  Shall  we  carry  anger  to  heaven  t 
Envyings,  heart-burnings,  animosities,  enmities,  hatred 
of  our  brethren  and  fellow-chri,stians,  shall  we  carry 
these  to  heaven  with  us  1  Let  us  labour  to  divert  our- 
selves, and  .strike  off  from  our  .spirits  every  thing  that 
shall  not  go  with  us  to  heaven,  or  is  equally  unsuitable 
to  our  end  and  way,  that  there  may  be  nothing  to  obstruct 
and  hinder  our  abundant  entrasee  at  length  into  the  ever- 
lasting kingdom.' 

But  no  reasonings,  expostulations,  or  complaints 
wouW  avail  to  extinguish  the  flame  that  wxs  kindled. 
At  length  there  was  a  design  formed  in  1G94,  to  ex- 
clude Mr.  Williams  out  of  the  lecture  at  Pinners-Hall ; 
and  then  there  was  a  new  Tuesday  lecture  set  up  at 
Saliers-Hall,  and  Dr.  Bates,  Mr.  Howe,  and  Mr.  Alsop 
bore  Mr.  Williams  company  in  this  new  lecture  ;  and 
the  other  two  who  continued  at  Pinners-Hall,  riz.  Mr. 
Mead  and  Mr.  Cole,  had  four  more  joined  to  them.  Mr. 
Howe  in  his  first  turn  at  the  new  lecture  in  Salters- 
Hall,  preached  a  ver)-  alTecting  sermon,  from  Isa.  liiv.  7. 
And  there  is  none  that  callelh  upon  thy  name,  that 
.stirreth  up  himself  to  take  hold  of  thee :  for  thou  hast 
hid  thy  face  from  us,  and  hast  consumed  ns  because 
of  our  iniquities.  And  after  this,  no  further  attempts 
(a-s  I  know  of)  were  made  for  a  coalition,  but  the 
heat  and  strangeness  abated  by  degrees,  and  they 
learnt  to  keep  up  a  friendly  correspondence  with  each 
other,  making  allowance  for  a  diversity  of  sentiments, 
but  acting  in  concert  in  all  matters  of  common  concern- 
ment ;  which  was  by  experience  found  to  be  much 
more  comfortable  than  the  continuance  of  strife  and 
contention,  which  tends  to  confusion,  and  every  evil 
work. 

However,  having  otitained  a  copy  of  a  letter,  written 
by  Mr.  Howe  to  his  dear  and  intimate  friend,  Mr. 
Spilshury,  (at  his  desire,)  upon  occ.-vsion  of  the  setting 
up  another  Tuesday  lecture,  I  shall  here  insert  it,  be- 
ca\ise  it  may  help  to    give   some   light   into   this  mat- 


ion  rf<m,  April  20,  nSw 
'  My  dear  Brother, 
'  Yoc  strangely  forgot  yourself,  when  you  say  I  gave 


zlii 


THE  LIFE  OF  MR.  JOHN  HOWE. 


you  on  account  of  the  Pinners-Hall  business,  of  which 
I  sent  you  a  large  narrative,  when  the  business  was 
recent ;  which  if  it  miscarried,  tell  me  so,  and  I  pro- 
mise you  I  will  never  do  the  like  again :  for  it  is  a 
very  discouraging  thing,  when  it  is  so  hard  a  matter  to 
get  time  to  write  such  long  letters,  to  have  them  lost 
by  the  way ;  or  it  is  not  better,  if  when  they  are  received 
they  are  taken  pro  iu)7i  scriplia.  God  knows  how  I 
strove  against  that  division.  Almost  all  my  friends 
that  called  me  to  bear  a  part  in  that  lecture,  perceiving 
the  violence  of  the  other  party,  agreed  to  remove  to  a 
much  more  convenient  place ;  and  they  were,  so  far  as  I 
can  learn,  the  greatest  part  of  the  ancient  subscribers, 
who  were  grave,  sober  citizens.  They  invited  Mr.  Mead 
as  well  as  me.  If  he  would  not  go,  I  could  not  help 
that.  His  acquaintance  lay  more  among  the  other,  as 
mine  did  with  these.  He  and  they  all  knew  the  many 
meetings  we  have  had  to  prevent  the  breach  ;  he  and 
I  with  divers  of  them  on  both  sides.  And  they  (who 
are  now  of  Pinner.s-Hall)  ran  against  his  advice  and 
mine,  when  they  had  desired  us  to  meet  purposely  to 
advise  them.  He  hath  been  since  as  weary  of  them 
as  others,  as  he  hath  owned  to  me.  They  avowed  it 
for  a  principle  before  we  parted,  they  would  lay  any  of 
us  aside  at  their  pleasure,  without  .giving  a  reason  : 
and  were  told  thereupon,  we  would  lay  down  without 
giving  them  a  reason ;  though  I  think  that  itself  was 
a  .sufficient  reason.  They  knew  too,  how  often,  since 
the  lecture  was  broken  into  two,  and  it  appeared  now 
there  were  two  congregations,  which  no  one  place 
could  receive,  I  have  urged,  both  publicly  and  privately, 
that  the  same  lecturers  might  alternate  in  both  places, 
which  would  take  away  all  appearance  of  disunion  ■, 
and  who  they  were  only  that  opposed  it.  Upon  the.se 
terms  I  have  preached  with  them  still;  but  I  will  not 
be  tied  to  them,  nor  any  party,  so  as  to  abandon  all 
others.  My  frequent  insisting  in  sermons  among  them, 
when  I  saw  whither  things  tended,  that  these  were 
tokens  of  what  was  coming,  (just  as  thou  writest,)  will 
be  thought  on,  it  may  be,  hereafter,  though  then  it  was 
not.  Above  all,  that  which  determined  me  was,  that 
when  I  solemnly  proposed  to  them  in  a  sermon,  the 
keeping  a  fast,  before  they  went  on  to  that  fatal  rupture  ; 
and  it  was  as  solemnly  promised  by  the  chief  of  them, 
there  should  be  no  step  further  made  without  a  fast ; 
it  should  he  declined  afterwards.  Hereupon  I  told 
them  in  my  last  sermon  there,  I  should  be  afraid  of 
confining  myself  to  such  as  were  afraid  of  fasting  and 
prayer  in  so  important  a  case,  (repeating  their  own 
good  resolution  to  that  purpose,)  and  began  my  course 
in  the  other  place  with  a  fast,  to  lament  what  we  could 
not  prevent.  These  things  will  be  recollected-  another 
day. 

'  In  the  mean  time  there  never  was  greater  intimacy 
or  endearedness  between  Mr.  Mead  and  me,  than  now. 
La-sl  week  he  desired  me  only,  without  any  other,  to 
join  with  him  in  keeping  a  f;u>l  at  his  house,  about  .some 
private  atfairs  of  his  o*n,  which  we  did.  I  was  to 
have  preached  at  hi*  place  to-morrow,  after  my  own 
work  at  home ;  but  present  indisposition  prevents  me 


as  to  both.  We  have  however  agreed  to  exchange  some 
times :  but  this  cannot  last  long.  The  things  that 
threaten  us  make  haste.  Only  let  us  be  fotind  among 
the  mourners  in  Zion ;  comforts  will  come,  in  this  or 
the  better  world.  I  just  now  heard  from  Mr.  Porter  out 
of  Sussex,  who  inquires  after  thee. 

In  the  Lord,  farewell : 
To  thee  and  thine, 
from  me  and  mine, 
with  most  entire  and 
undecaying  affection, 
J.  H.' 

Great  also  were  the  debates  that  were  at  this  lime  OB 
foot  about  the  doctrine  of  the  Trinity.  Different  ex- 
plications of  that  doctrine  had  been  published  by  Dr. 
Wallis,  Dr.  Sherlock,  Dr.  Soiuh,  and  Dr.  Cudworth, 
and  others ;  and  a  certain  writer  published  considera- 
tions on  these  explications,  which  occasioned  Mr.  Howe, 
in  1694,  to  publish  a  tract,  intituled,  '  A  calm  and  sober 
Inquiry  concerning  the  Possibility  cf  a  Trinity  in  the 
Godhead,  in  a  Letter  to  a  Person  of  worth.'  To  which 
were  added,  some  letters  formerly  written  to  Dr.  Wallis, 
on  the  same  subject. 

In  this  discourse  he  waves  the  question  about  three 
persons  in  the  Deity,  though  he  declares  the  use  of  that 
term  neither  blamcable,  nor  indefensible ;  and  only  in- 
quires whether  the  Father,  the  Son  or  Word,  and  the 
Holy  Ghost,  cannot  possibly  admit  of  sufficient  dis- 
tinction from  one  another,  to  answer  the  parts  and 
purposes  severally  assigned  them  by  the  Scripture,  ia 
the  Christian  economy,  and  3'et  be  each  of  them  God, 
consistently  with  this  indubitable  truth,  that  there  can 
be  but  one  God.  This  he  asserts  to  be  no  absurdity  or 
contradiction. 

He  promises,  that  he  undertakes  not  to  show  thtil  the 
Father,  Son,  and  Holy  Ghost  are  three  and  but  one  in 
the  same  respect :  tmd  that  he  only  designs  to  represent 
this  matter  as  possible  to  be  some  way,  though  not  as 
definitely  certain  to  be  this  way  or  that.  This  being 
done,  he, 

1.  Acknowledges,  that  whereas  we  do  with  greatest 
certainty  and  clearness  conceive  of  the  Deity,  as  an  intel- 
lectual being,  comprehensive  of  infinite  and  universal 
perfection,  so  do  we  conclude  it  a  being  necessarily  ex- 
istent. He  is  the  I  am :  and  whatsoever  intellectuafc 
being  is  necessarily  existent  is  divine ;  whereas  whatso- 
ever being  is  contingent,  is  a  creature. 

2.  He  affirms,  that  whatsoever  simplicity  the  ever- 
blessed  God  hath  by  any  express  revelation  claimed  to 
himself,  or  can  by  evident  and  irrefragable  reason  be 
demonstrated  to  belong  tc  hira  as  a  pcrfeclion,  ought  to 
be  ascribed  to  him :  but  such  simplicity  as  he  has  not 
claimed,  such  as  can  never  be  proved  to  belong  to  him, 
or  to  be  any  real  perfection,  such  as  would  prove  an  im- 
perfection and  a  blemish,  &c.  we  ought  not  to  ascribe 
to  him. 

3.  He  declares,  that  such  as  have  thought  themselves 
obliged  by  the  plain  word  of  CJod  to  acknowledge  a 
trinity    in    the  Godhead,    of  Father,    Son,    and    Holy 


THE  LIFE  OF  MR.  JOHN  HOWE. 


Ghost,  but  withal  to  diminish  the  distinction  of  the 
one  from  the  other,  so  as  even  to  make  it  ne.Tt  to  no- 
thing, by  leason  of  the  straits  into  which  unexamined 
maxims  concerning  the  divine  simplicity  have  cast 
their  minds,  have  yet  not  thought  that  to  be  absolute 
or  omnimodous. 

4.  Since  we  may  offend  very  highly  by  an  arrofjant 
pretence  to  the  knowledge  we  have  not,  but  shall  not 
offend  by  confessing  the  ignorance  wliich  we  cannot 
remedy,  he  infers,  we  should  abstain  from  confident 
conclusions  in  the  dark,  especially  concerning  the 
nature  of  God;  and  from  saying,  we  clearly  see  a 
sufficient  distinction  of  Father,  Son,  and  Spirit  in  the 
Godhead  cannot  be,  or  is  impossible. 

5.  Waving  the  many  artificial  unions  of  distinct 
things,  that  united  and  continuing  distinct  make  one 
'hing,  under  one  name,  he  proposes  only  to  consider 
what  is  natural,  and  instances  in  what  is  nearest  to  us 
in  our  very  selves.  Now  we  find,  as  to  ourselves,  that 
we  are  made  up  of  a  mind  and  a  body ;  somewhat  that 
can  think,  and  somewhat  that  cannot;  sufficiently  dis- 
tinct, yet  so  united  as  to  make  up  one  man.    He  adds, 

6.  That  the  making  up  two  things  of  so  different 
natures  into  one  thing,  was  possible  to  be  done,  since 
it  is  actually  done;  'twas  what  God  could  do,  for  he 
hath  done  it.  And  if  it  be  possible  to  him  to  unite 
two  things  of  so  very  different  natures  into  one  thing, 
'twould  be  hard  to  assign  a  colourable  reason,  why  it 
(should  not  be  as  possible  to  him  to  unite  two  things  of 
a  like  nature.    He  argues, 

7.  That  if  such  a  union  of  three  things,  so  as  that 
they  shall  be  truly  one  thing,  and  yet  remain  distinct, 
though  united,  can  be  affected,  then  it  is  not  intrin- 
sically, or  in  itself,  impossible. 

8.  If  such  a  vmion  with  such  distinction  be  not  in 
itself  impossible,  'tis  offered  to  consideration,  whether 
we  shall  have  a  conception  in  our  own  mind  any  thing 
more  incongruous,  if  we  conceive  such  a  union,  with 
such  distinction,  unmade  and  eternal,  in  an  unmade 
or  uncreated  being. 

9.  Supposing  it  possible  that  three  spiritual  beings 
might  be  in  a  state  of  so  near  union  with  continuing 
distinction,  as  to  admit  of  becoming  one  spiritual  being, 
as  well  as  thai  a  spiritual  being  and  a  corporeal  being 
may  be  in  a  stale  of  so  near  tmion,  with  continuing 
distinction,  so  as  to  become  one  spiritual  corporeal 
being:  he  queries,  whether  supposing  the  former  of 
these  to  be  as  possible  to  be  done  as  the  latter,  which 
is  done  already,  we  may  not  as  well  suppose  somewhat 
like  it,  but  infinitely  more  perfect,  in  the  uncreated  being? 

10.  He  affirms,  that  the  union  of  the  two  natures, 
the  human  with  the  divine,  in  one  person  of  the  Son 
of  God,  cannot  appear  to  considerate  persons  more  con- 
ceivable or  possible,  than  the  supposed  union  of  three 
(Distinct  essences  in  the  one  Godhead. 

11.  He  affirms,  there  is  nothing  in  all  this  repugnant 
to  such  simplicity  as  God  any  where  claims  to  his  own 
being,  or  that  plain  reason  will  constrain  us  to  ascribe 
to  him,  or  that  is  really  in  itself  any  perfection. 

12.  He  adds,  that  if  we  should  suppose  three  spiritual 


necessary  beings,  the  one  whereof  were  mere  po<Rrer, 
destitute  of  either  wi.sdom  or  goo<lnes.s;  another  mere 
wisdom,  de.stitme  of  either  goodness  or  power;  and  a 
third  mere  goodness,  destifJte  of  either  power  or  wlv 
dom;  existing  separately  and  apart  from  each  other; 
this  triple  conception  would  overthrow  itself,  and  could 
allow  little  ease  to  a  considerate  mind ;  for  no  one  of 
these  could  be  God:  bat  concfiving  esscntiitl  power, 
wi.sdom,  and  goodness  concurring,  in  one  spiiitual  ne- 
cessarily existent  being,  and  not  only  permeating  each 
other,  but  really  and  vitally  united,  in  the  most  perfect 
and  intimate  manner,  there  is  nothing  of  repugnancy, 
contradiction,  or  absurdity  in  the  matter.  But  then 
'lis  added, 

13.  That  this  is  only  a  possible  supposition,  of  what 
for  ought  we  k-now  may  be.  This  (he  says)  argues  no 
composition  in  the  being  of  God;  nor  are  we  under 
the  precise  notions  of  power,  wisdom,  and  goodness,  to 
conceive  of  the  Father,  Son,  and  Holy  Ghost. 

14.  This  (he  says)  does  not  make  three  Gods,  it  only 
asserts  so  much  distinction  between  the  Father,  Son, 
and  Spirit,  as  is  necessary  to  the  founding  the  distinct 
attributions  which  in  the  Scriptures  are  severally  given 
them,  without  affirming  ihcy  are  three  distinct  sub- 
stances, three  infinite  minds  or  spirits. 

15.  The  main  thing  (he  say.s)  we  are  searching  for, 
is  what  the  most  sacred  Godhead  may  be,  to  which  a 
oneness  is  ascribed  with  a  threefold  distinction;  and 
finding  there  are  in  the  crcatiim  made  unions,  with  suffi- 
cient remaining  distinction,  particularly  in  ourselves,  that 
we  are  a  soul  and  a  body,  that  the  soul  is  called  the  man, 
and  the  body  too ;  we  are  led  to  apprehehd  it  more  easily 
]H).ssible  there  might  be  two  .spirits  so  united  as  to  be  one 
thing,  yet  continuing  distinct ;  and  if  two  there  might  be 
three.  And  if  such  a  made  union,  with  continuing  distinc- 
tion, be  possible  in  created  being,  it  may  not  be  impossi- 
ble in  the  uncreated,  that  there  may  be  such  an  eternal 
unmade  union,  with  continued  distinction. 

16.  The  unity  of  the  Godhead  is  declared  to  be 
salved,  because  the  supposition  lakes  in  the  natural, 
eternal,  necessary  union  of  all  the  three  :  nor  is  the  God- 
head supposed  more  necessarily  to  exist,  than  these 
three  are  to  co-exist  in  the  nearest  and  most  intimate 
union  with  each  other  therein. 

17.  But  an  h)-potbesis  is  this  affair,  which  leaves 
out  the  very  nexus,  that  natural,  eternal  union,  or 
leaves  it  out  of  its  proper  place,  and  insists  upon  mutual 
consciousness,  which  is  but  a  consequence  thereof, 
wants  the  principal  thing  requisite  to  the  salving  the 
unity  of  the  Godhead. 

18.  The  order  of  priority  and  posteriority,  which  the 
names  Father,  Son,  and  Spirit,  do  more  than  intimate, 
is  declared  to  be  this  way  preserved  and  complied  with. 

19.  If  it  is  urged,  that  one  indi\-idiial  ncces-sarily 
existent  spiritual  being  alone  is  God,  and  is  all  that 
is  signified  by  the  name  of  God;  'lis  answered,  that  if 
by  one  individual  necessarily  existent  spiritual  being, 
either  the  Father,  Son,  or  Holy  Ghost  is  meant,  taken 
sejunctly,  it  is  denied ;  for  both  the  other  are  truly  sig- 
nified by  the  name  of  God  too,  as  well  as  that  one. 


zliv 


THE  LIFE  OF  MR.  JOUN  HOWE, 


30.  If  it  is  further  objected,  that  th«  notion  of  God 
is  this  way  made  to  comprehend  Father,  Son,  and  Holy 
Ghost,  and  a  Godhead  besides  common  to  these  three : 
'lis  answered,  that  the  notion  of  God  imports  not  any 
thing  more  of  real  being  than  is  contained  in  Father, 
Son,  and  Holy  Ghost,  taken  together,  and  mo.st  inti- 
mately, naturally,  and  vitally,  by  eternal  necessity, 
united  with  one  another.    'Tis  added, 

21.  That  let  such  a  union  be  conceived  in  the  being 
of  God,  with  such  distinction,  and  the  absolute  perfection 
of  the  Deity,  and  the  perfect  felicity  thereof  will  be  the 
more  apprehensible  with  us. 

22.  And  yet  as  to  delight  in  society,  'tis  owned  we 
are  not  strictly  to  measure  God  by  ourselves,  further 
than  as  he  himself  prompts  and  leads  us. 

23.  However,  'tis  declared,  that  thus  conceiving,  the 
sacred  Triunily  will  be  so  remote  from  any  shadow  of 
inconsistency  or  repugnancy,  that  no  necessity  can  re- 
main upon  us,  of  torturing  wit,  and  racking  invention, 
to  do  a  laboured  and  artificial  violence  to  numerous 
and  plain  texts  of  Scripture,  only  to  undeify  our  glorious 
Redeemer,  and  do  the  utmost  despite  to  the  Spirit  of 
grace,  &c. 

This  inquiry  of  Mr.  Howe's  was  reflected  on  in  a 
'  Postscript  to  the  Defence  of  Dr.  Sherlock's  Notion  of 
the  Trinity  in  Unity ;'  and  thereupon  he,  in  the  same 
year,  published  a  '  Letter  to  a  Friend,  concerning  that 
Postscript.' 

In  this  Letter  Mr.  Howe  inquires,  whether  in  his 
printed  Inquiry  he  had  said  more  than  Dean  Sherlock, 
or  more  than  is  defensible,  of  the  distinction  of  the 
sacred  Three  in  the  Godhead;  and  also,  whether  the 
Dean  had  said  so  much  as  he  had  done,  or  so  much  as 
was  requisite,  of  their  union. 

He  shows  that  the  Dean  must  be  judged,  by  every 
one  that  understands  common  sense,  to  have  heightened 
the  distinction  of  the  three  persons,  at  least  as  much  as 
he  had  done  in  his  Inquiry:  and  that  the  Dean  said  not 
enough  in  his  book  to  salve  the  unity  of  the  Godhead, 
but  ought  to  have  insisted  upon  somewhat  prior  to 
mutual  consciousness,  as  constituent  of  that  unity.  He 
shows  that  he  wrongs  him,  and  wounds  himself;  and 
concludes,  that  since  the  difference  between  the  sacred 
Three,  which  only  proceeds  from  their  natural  eternal 
order,  is  conjecturable  only,  but  is  really  unknown, 
imrevealed,  and  inscrutable,  it  is  better  herein  to  con- 
fess the  imperfection  of  that  knowledge  which  we  have, 
than  to  boast  of  that  which  we  have  not,  or  aspire  to 
that  which  we  cannot  have. 

After  this,  there  came  out  '  Some  Considerations  on  the 
Explications  of  the  Doctrine  of  the  Trinity,  in  a  Letter 
to  H.  H.'  And  Mr.  Howe  being  therein  concerned,  in 
1G9.5,  published  'A  View  of  those  Considerations,  in  a 
Letter  to  the  former  Friend.'  Wherein  he  gives  it  as 
his  judgment,  that  much  .service  might  be  done  to  the 
common  interest  of  religion,  by  a  free  mutual  commu- 
nication of  even  more  doubtful  thoughts,  if  such  dis- 
quisitions were  pursued  with  more  candour,  and  with 
less  confidence  and  prepossession  of  mind,  or  addicted- 
fa  Pc«f  4J. 


ness,  to  the  interest  of  any  party  whatsoever.  If  it 
were  rather  endeavoured  to  reason  one  another  into, 
or  out  of,  this  or  that  opinion,  than  either  by  sophistical 
collusions  to  cheat,  or  to  hector  by  great  words,  one 
that  is  not  of  our  mind.  Or  if  the  design  were  less  to 
expose  an  adversaPr',  than  to  clear  the  matter  in  con- 
troversy. Besides,  that  if  such  equanimity  did  more 
generally  appear  and  govern  in  transactions  of  this  na- 
ture, it  would  produce  a  greater  liberty  in  communi- 
cating our  thoughts  about  some  of  the  more  vogued 
and  fashionable  opinions,  by  exempting  each  other 
from  the  fear  of  ill  treatment  in  the  most  sensible  kind. 
It  being  too  manifest  that  the  same  confident  insulting 
genius,  which  makes  a  man  think  himself  competent 
to  be  a  standard  to  mankind,  would  also  make  him 
impatient  of  di.ssent,  and  tempt  him  to  do  worse,  than 
reproach  one  that  differs  from  him,  if  it  were  in  his 
power.  And  the  club  or  faggot  arguments  must  be  ■ 
expected  to  take  place,  where  what  he  thinks  rational 
ones  did  not  do  the  business. 

He  declares,  that  the  perusal  of  these  verj"  consider- 
ations, gave  him  more  confidence  about  his  hypothesis, 
than  he  allowed  himself  before,  finding  that  the  saga- 
cious author  of  them,  of  whose  abilities  and  industry 
together  he  really  had  that  opinion,  as  to  cotmt  him  the 
most  likely  to  confute  it  of  all  the  modern  anti-trinita- 
rians,  had  no  other  way  to  deal  with  it,  than  first  both 
partially  and  invidiously  to  represent  it,  and  then 
rather  to  trifle  than  argue  against  it.  And  after  freely 
discoursing  about  the  delicious  society  the  divine  hy- 
postases are  supposed  to  have  with  each  other;  about 
the  union  of  the  sensitive,  vegetative,  and  intellectual 
natures  in  man,  and  the  union  also  of  soul  and  body; 
about  the  union  of  intelligent  beings;  about  heresy, 
infinite  and  infinitude,  essential  and  substantial  unions, 
&c.  he  declares  he  did  not  find  that  that  writer  had  any 
thing  of  argument  in  his  discourse,  which  had  not 
been  before  considered  in  the  discourse  he  had  had 
with  the  considerator ;  and  therefore  he  takes  his  leave, 
and  wrote  no  more  upon  the  argument. 

Mr.  Howe,  as  well  as  others,  in  this  case,  met  with 
very  different  treatment  from  several  persons,  accord- 
ing to  their  different  notions.  He  was  the  more  re- 
spected by  some,  upon  the  account  of  what  he  publish- 
ed on  this  subject,  while  others  that  greatly  valued  his 
other  writings,  wished  he  had  left  this  argument  un- 
touched, and  kept  his  thoughts  to  himself:  and  some, 
out  of  the  abundance  of  their  zeal  for  orthodoxy,  could 
scarce  forbear  charging  him,  as  well  as  Dean  Sherlock, 
with  downright  heresy.  To  whom  I  shall  make  no 
other  return,  than  in  the  words  of  Bishop  Stillingfleet, 
in  his  preface  to  his  'Vindication  of  the  Doctrine  of 
the  Trinity.'h  'There  is  a  kind  of  bitter  zeal,  which  is 
so  fierce  and  violent,  that  it  rather  inflames  than  heals 
any  wounds  that  are  made;  and  is  of  so  malignant  a 
nature,  that  it  spreads  and  eats  like  a  cancer,  and  if  a 
stop  were  not  given  to  it,  it  might  endanger  the  whole 
body.'  May  such  a  zeal  as  this  never  prevail  among 
us :  and   if  it  has  already  got  any  fooling,  the  gooj 


THE  LIFE  OF  MR.  JOHN  HOWE. 


xU 


Lord  grant  it  may  be  hearlily  and  speedily  repented  of, 
and  shaken  off,  and  laid  aside.    Amen.' 

But  it  seems  necessar)-  I  should  add  somewhat  upon 
another  subject,  which  also  made  a  great  noise  in  the 
latter  part  of  this  good  man's  life,  and  that  is  the  business 
of  occasional  conformity. 

Mr.  Howe  had  all  along  from  his  first  quitting  his 
church,  upon  the  taking  place  of  the  Act  of  Uniformity, 
carried  himself  with  great  calmness  and  moderation, 
and  had  openly  declared  for  this  occasional  conformity, 
before  communicating  with  the  established  church  was 
a  neces.<ary  qualification  for  a  place  in  the  magistracy ; 
and  it  was  the  same  also  as  to  a  number  of  his  brethren : 
and  yet  when  the  chief  magistrate  in  the  city  of  Lon- 
don had  carried  the  regalia  to  a  dis.senting  congrega- 
tion, it  occasioned  no  small  clamour ;  and  when  a  little 
after  Sir  Thomas  Abney,  who  was  a  worthy  member 
of  Mr.  Howe's  congregation,  (than  whom  none  ever 
filled  the  chair  of  the  city  with  greater  honour,)  went 
publicly  to  worship  (5od,  (in  HOI,  which  was  the  year 
of  his  mayoralty)  sometimes  in  the  established  church, 
and  sometimes  among  the  dissenters,  a  pamphlet  was 
published,  intituled,  '  An  Inquiry  into  the  Occasional 
Conformity  of  Dissenters ;' in  which  this  practice  was 
represented  as  very  scandalous,  and  a  preface  was  pre- 
fixed to  Mr.  Howe,  in  which  he  was  called  on  either 
to  vindicate  it,  or  declare  against  it.  Mr.  Howe  did 
not  much  care  to  enter  upon  an  argument  of  that  na- 
ture with  one  of  so  warm  a  temper  as  the  author  of  that 
Inquiry,  and  contented  himself  with  a  short  return  to 
him  in  a  small  pamphlet,  that  was  intituled  'Some  Con- 
sideration of  a  Preface  to  an  Inquirj'  concerning  the 
Occasional  Conformity  of  Dissenters :'  in  which  he 
tells  the  prefacer,  that  he  for  a  long  time  had  had  an 
habitual  aversion  in  his  own  mind,  from  perplexing 
himself,  or  disturbing  others,  by  being  concerned  in 
agitating  the  controversies  that  have  been  on  foot  about 
the  circumstantials  of  religion.  That  he  had  contented 
himself,  by  the  be.st  means  he  could  be  furnished  with, 
and  the  best  use  God  enabled  him  to  make  of  them,  so 
far  to  form  and  settle  his  own  judgment,  as  was  neces- 
sarj-  to  his  own  practice.  That  he  had  faithfully  fol- 
lowed his  judgment,  and  abstained  in  the  mean  time 
from  censuring  others,  who  took  a  different  way  from 
him.  That  he  was  sensible  every  one  must  give  account 
of  himself  to  God  :  and  that  it  is  a  great  consolation 
to  such  M  sincerely  fear  God,  that  if  with  upright 
minds  they  principally  study  to  approve  themselves 
to  him,  and  if  they  mistake,  do  only  err  for  fear  of  err- 
ing ;  he  will  not  with  severity  animadvert  upon  the 
infirmity  of  a  weak  and  merely  misguided  judgment : 
and  that  it  is  a  sure  truth,  worth  all  this  world,  that  to 
an  honest  unbiassed  heart,  'tis  a  far  easier  thing  to  plea.se 
Cfod,  than  men.  That  they  that  contend  fervently  imd 
conclude  positively  concerning  church-power,  &c.  often 
discover  more  confidence  than  knowledge  or  solid  judg- 
ment ;  and  much  oftener  little  of  the  spirit  of  Christ  and 
the  Gospel. 

He  further  tells  the  prefacer,  that  before  he  had 
offered  at  engaging  him  in  this  qatrrel,  he  onght  to 


have  been  well  assured,  that  he  did  really  concern  him- 
self to  advise  one  way  or  other,  as  to  the  lawfulness 
or  unlawfulness  of  that  occasional  conformity,  about 
which  he  contended ;  or  at  least  that  he  ought  to  have 
done  so :  but  that  not  being  able  to  make  either  of 
these  appear,  he  had  been  guilty  of  an  affectation  of 
intermeddling  beyond  any  call  he  had,  that  could  lead 
him  to  it.  That  he  had  pretended  to  judge  in  a  matter 
he  had  nothing  to  do  with  ;  and  that  he  had  taken  upon 
him  to  invade  the  throne  of  the  Most  High,  in  charging 
the  worthy  person  referred  to  with  acting  against  his 
conscience.  He  tells  him  that  before  he  concluded  that 
with  so  rash  confidence,  he  ought  to  have  been  able  to 
prove  the  act  in  its  circumstances  unlawful.  And  his 
making  u.se  of  that  text,  about  following  God  or  Baal, 
as  if  the  God  of  the  di.ssenters  and  of  the  established 
church  differed  as  the  living  God  and  Baal,  he  tells  him 
was  profane  and  impious  wit.  And  he  at  last  adds, 
that  the  person  by  him  criminated,  might,  notwithstand- 
ing any  thing  he  had  said,  be  in  the  right ;  but  if  the 
prefacer's  judgment  upon  the  case  was  true,  he  conceived 
that  the  truth,  accompanied  with  bis  temper  of  spirit, 
was  much  worse  than  the  other's  error.  And  some  time 
after,  he  drew  up,  and  there  was  found  among  his  re- 
maining papers, 

'  A  Letter  to  a  Person  of  Honour,  partly  rcpresentin-g  the 
Rise  of  Occasional  Conformity,  and  partly  the  Sense  of 
the  present  Nonconformists,  about  their  yet  continuing 
Differences  from  the  Established  Church.' 

'  Mt  Lord, 

'Tis  well  known  to  such  as  have  understood  the  state 
of  religion  in  this  kingdom,  since  the  beginning  of  the 
reformation,  that  there  have  been  very  different  senti- 
ments about  the  degrees  of  that  reformation  itself. 
Some  have  judged  the  church  with  us  so  insufficiently 
reformed,  as  to  want  as  yet  the  verj'  being  of  a  true 
Christian  church  ;  and  wherewith  they  therefore  thought 
it  unlawful  to  have  any  communion  at  all.  Of  whom 
many  thereupon  in  the  several  successi%-e  reigns,  with- 
drew themselves  into  foreign  parts,  for  the  enjojTnent  of 
the  liberty  of  such  worship  as  they  judged  more  agree- 
tible  to  the  word  of  God. 

'  There  have  been  also  no  inconsiderable  numbers,  m 
former  and  later  limes,  that  though  not  entirely  satis- 
fied with  our  reformation,  were  less  severe  in  their 
judgment  concerning  the  constitution  and  practice  of 
the  established  church ;  that  is,  did  not  judge  its  re- 
formation so  defective,  that  they  might  not  commu- 
nicate at  all  with  .it,  nor  so  complete,  but  that  they  ought 
to  covet  a  communion  more  strictly  agreeable  to  the  Holy 
Scripture ;  and  accordingly  apprehended  themselve.s  to 
lie  under  a  two-fold  obligation  of  conscience  in  refer- 
ence hereto. 

'  1.  Not,  by  any  means,  totally  to  cut  themselves  off 
on  the  one  hand  from  the  communion  of  the  establish- 
ed church,  in  which  they  found  greater  and  more  mo- 
mentous things  to  be  approved  of  and  embraced  with 
great   reverence    and  complacency,  (rtf.   all    the  true 


xlvi 


THE  LIFK  OF  MR  JOHN  flOWE' 


noble  essentials  of  Christian  religion,  not  suDvertea  as 
among  the  Romanists  by  any  contrary  doctrines  or  prac- 
■ices,)  than  could  be  pretended  to  remain  the  matter  of 
.heir  disapprobation  and  dislike. 

'  2.  Nor,  on  the  other  hand,  to  decline  other  commu- 
nion, which  to  the  judgment  of  their  conscience  ap- 
peared, in  some  considerable  circumstances,  more 
asjreeable  to  the  Christian  rule,  and  to  their  experience 
more  conducing  to  their  spiritual  advantage  and  edifi- 
cation. 

'  Which  latter  judgment  of  tneirs  (whether  itself  jus- 
tifiable or  no  we  are  not  now  considering)  hath  been 
with  many  so  fixed  and  inflexible,  that  in  several  suc- 
cessive reigns,  great  numbers  of  such  persons,  who  we 
had  no  reason  to  apprehend  had  any  thought  totally  to 
abandon  the  established  church,  yet  thought  themselves 
ebliged  besides,  to  seek  and  procure  opportunities  for 
such  other  communions,  even  with  extreme  peril,  not 
only  to  their  estates  and  liberties,  but  to  their  very  lives 
themselves. 

'  They  could  not  therefore  but  think  both  these  sorts  of 
communions  lawful,  i-iz.  whereto  they  might  adjoin,  but 
not  confine  themselves. 

'  And  though  to  that  former  sortol  communion,  there 
hath  for  many  years  by-past,  been  superadded  the  ac- 
cidental consideration  of  a  place  or  office  attainable 
hereby,  no  man  can  allow  himself  to  tliink,  that  what 
he  before  counted  lawful,  is  hy  this  supervening  can- 
sideration  become  unlawful :  especially  if  the  oflice  were 
such,  as  was  in  no  manner  of  way  to  be  an  emolu- 
ment, but  rather  an  occasion  of  greater  expense  to  the 
nndertaker  of  it ;  that  is,  only  enabled  him  to  serve  God, 
the  government,  and  his  country',  being  regularly  called 
hereto,  in  the  condition  of  a  justice  of  peace,  or  other- 
wise. In  which  capacity  it  is  notorioBS  that  divers  per- 
sons of  eminent  note  of  this  persuasion  (and  some  in 
hisher  stations)  hove,  within  the  space  of  forty  years 
past  and  upwards,  been  serviceable  to  the  public  in  divers 
jiarts  of  the  nation. 

•*  It  is  not  indeed  to  be  thought  that  the  judgment 
nnd  practice  of  such  men  can  be  throughout  approved 
hy  our  reverend  fathers  and  brethren  of  the  established 
church,  as  neither  can  we  pretend  it  to  be  so  universally 
by  ourselves.  But  we  are  remote  from  any  the  least 
.suspicion,  that  persons  of  so  excellent  worth  and  Chris- 
tian temper,  as  now  preside  over  the  established  church, 
can  sufler  themselves  to  judge  or  censure  men  of  this 
scnlimen',  as  being  for  this  single  reason  men  of  hypocri- 
tical and  insincere  minds  ;  hut  that  they  will  rather  think 
it  possible  their  undcrslandinirs  may  be  imposed  upon,  so 
as  this  ma.y  be  the  judgment,  in  the  whole,  of  a  sincere 
though  misinformed  conscience. 

'  For  when  they  apprehend  this  church,  having  all 
the  essential  parts  of  Cliristian  religion,  ha.s  not,  by 
adding  some  much  disputed  things,  that  arc  not  pre- 
tended to  be  any  parts  thereof,  (but  that  arc  become  as 
neccs-sary  to  communion  with  it,  as  any  of  the  most  es- 
sential part,)  thereby  unchurched  it.self,  but  that  they 
may  hold  communion  with  it;  yet  they  do  not  see  that 
ihev  ought  to  appropriate  their  communion  to  it,  so  as  to 


refuse  all  other  communion,  where  the  same  essentials  of 
Christian  religion  arc  to  be  found  without  those  additions 
which  really  belong  not  to  it ;  they  are  apt  to  think  such 
sentiments  of  theirs  not  to  be  altogether  destitute  of  some 
plausible  groimd. 

'  However,  among  those  that  are  not  entirely  in  every 
punctilio  of  this  church,  it  hath  not  any  so  firm  friends,  or 
that  are  so  nearly  united  in  judgment  and  affection  with 
it,  as  men  of  this  sentiment. 

'  We  for  our  parts  (who  because  in  some  things  we 
conform  not,  are  called  nonconformists,  whereas  no 
man  conforms  in  every  thing)  are  not  allowed  to  be 
counted  members  of  this  church,  by  those  that  lake 
denominations,  not  from  the  intimate  essentials  of  things, 
(as  sameness  of  doctrine,  and  the  institutions  of  Christian 
worship,)  but  from  loose  and  very  separable  accidents ; 
yet,  thanks  he  to  God,  we  are  not  so  stupid,  as  not  to 
apprehend  we  are  under  stricter  and  much  more  sacred 
obligations,  than  can  be  carried  under  the  sound  of  a 
name,  to  adhere  to  those  our  reverend  fathers  and  breth- 
ren of  the  established  church,  who  are  most  united  among 
themselves,  in  duty  to  God  and  our  Redeemer,  in  loyalty 
to  our  sovereign,  and  in  fidelity'  to  the  protestant  religion, 
as  with  whom  in  this  dubious  state  of  things  we  are  lo 
run  all  hazards,  and  to  live  and  die  together.  Whether 
they  can  have  the  same  assurance,  both  from  interest  and 
inclination  of  mind,  concerning  all  that  are  of  the  same 
external  denomination  with  themselves,  they  need  not  us 
to  advi.se  with. 

'  We  have  our  yet  depending  lesser  difterences,  about 
which  we  have  (notwithstanding  whatsoever  provoca- 
tion) been  generally  and  for  the  most  part  silent ;  and 
see  not  in  reference  to  them,  what  can  further  remain, 
than  that  -n-e,  for  our  part,  do  consider,  that  all  minds 
are  not  turned  the  same  way  ;  that  such  from  whom  we 
dissent,  no  furthi-r  differ  from  us  than  we  do  from  them ; 
and  we  are  therefore  no  more  to  wonder  at  them,  than 
ourselves. 

'  And  we  cannot  disallow  ourselves  to  hope,  that  our 
reverend  fathers  and  brethren  will  conceive  of  us  as 
humbly  dissenting  from  them,  without  diminution  of 
that  great  reverence  which  their  real  worth  claims 
from  us,  and  wiihoiit  arrogating  any  thing  unduly  to 
ourselves  on  that  account.  For  though  we  cannot  avoid 
thinking  we  are  in  the  right,  in  those  particular  things 
wherein  we  differ,  yet  at  the  same  time  we  k-now  our- 
selves to  be  far  excelled  by  them,  in  much  greater  and 
more  important  tilings. 

My  honoured  Lord, 
your  Lordship's 
most  obedient 

humble  servant, 

J.  n.' 

Bttt  after  this,  some  gave  themselves  a  strange 
liberty  of  inveighing  against  this  practice  of  occasional 
communion,  a.s  irrational,  unchristian,  and  altogether 
nna( countable  and  self-condemning.  And  it  at  length 
became  a  question,  whether  they  that  conid  at  all  and 
in  any  case  worship  God  with  the  church  of  England, 


THE  LIFE  OF  Mil.  JOHN  HOWE. 


zItu 


should  not  be  obliged  to  do  it  for  a  constancy,  or  else 
be  incapacitated  from  huUiing  any  place  either  of 
profit  or  trust  1  And  when  things  were  come  to  this 
pa.-is,  and  the  Occasional  Bill  was  first  brought  into  the 
House  of  Commons  in  I'dri,  Mr.  Howe  committed  his 
thoughts  to  writing  in  the  following  paper. 

A  CASE. 

'Two  sorts  of  Christian  assemblies  are  wont  to  meet, 
severallv,  for  the  worship  of  God,  which  both  hold  all 
the  same  articles  of  doctrine  taught  by  Christ  or  his 
apostles;  and  use  the  same  institutions  of  worship  ap- 
jKiinled  by  them:  only  they  differ  in  this,  that  the  one 
sort  use  also  some  rites,  not  so  appointed,  which  the 
other  use  not. 

'  Two  gentlemen,   Sir  T and  Sir  J ,  are  of 

equal  estates:    but    Sir  T lives  not  so  regularly, 

more  seldom  comes  to  the  worship  of  God  in  any 
Christian  as,sembly;  yet  when  he  doth,  resorts  only  to 
one  of  the  former  sort. 

'Sir  J is  a  sober,  virtuous  person,  of  approveo 

piciy,  prudence,  justice,  fortitude,  and  who  publicly 
worships  God,  sometimes  in  the  one  sort  of  assembly, 
and  sometimes  in  the  other. 

'  The  question  is  not,  whether  some  lewd  and  vicious 
persons  may  not  frequent  both  sorts  of  assemblies;  nor 
whether  some  sober  and  pious  persons  may  not  frequent 
those  of  the  former  sort  only. 

'But  whether  Sir  J ought  to  be  rendered  inca- 
pable of  serving  the  government  (to  which  he  haih 
constantly  e.xpressed  himself  well  affected)  in  any  sta- 
tion, civil  or  military,  for  this  single  reason,  because  he 
sometimes  worships  God  in  assemblies  of  the  latter 
sort;  (whether  it  be  his  infelicity,  ill  humour,  or  mis- 
take, whereof  yet  he  is  not  convinced ;)  while  Sir  T 

(who  is  as  little  convinced  of  his  ill  life)  is  left  ca- 
pable 1  At  least  if  the  one  be  incapable,  should  not 
biuh  1 

'  But  if  the  question  be  determined  the  other  way, 
monstrous !  How  will  that  determination  of  an  Eng- 
lish parliament  .stand  in  the  annals  of  future  time  t 
How  will  wiser  posterity  blu.sh  they  had  such  proge- 
nitors! For  can  it  be  supposed  a  nation  will  be  always 
vtrunki  Or  if  ever  it  be  sober,  will  it  not  be  amazed 
ihete  ever  waa  a  time,  when  a  few  ceremonies,  of  which 
the  best  thine  that  ever  was  said  was  that  they  were 
indifferent,  have  enough  in  them  to  outweigh  all  reli- 
gion, all  morality,  all  intellectual  endowments,  natural 
or  acquired,  which  may  happen  in  some  instances  to  be 
on  the  wrong  side,  (as  it  must  now  be  reckoned,)  when 
on  the  other,  is  the  height  of  profaneness,  and  scorn  at 
religicm;  the  depth  of  debauchery  and  bntlality,  with 
hall  a  wit,  hanging  between  sense  and  nonsense:  only 
to  cast  the  balance  the  more  creditable  wav,  there  is 
the  skill  to  make  a  leg,  to  dance  to  a  fiddle,  nimbly  to 
change  ge.stures,  and  give  a  loud  response,  which  con- 
tain the  answer  for  the  villanies  of  an  impure  life ! 

'  If  those  little  pieces  of  church-modishne.ss  have  so 
much  in  them  of  real  ralue,  in  all  these  are  they  not 
well  enodgh    paid    by  the  whole  church   revenues  of 


England,  without  stigmatizing  every  body  that  so  much 
admires  them  notl 

'  And  while  divers  of  real  worth  live  upon  chanty, 
some  with  difficulty  getting,  others  (educated  to  mo- 
desty) with  greater  difficulty  begging,  their  bread! 

'  But  do  those  who  are  not  contented  to  engross  all 
the  legal  emoluments,  think  there  is  no  God  in  heaven, 
that  knows  their  large  promises,  at  the  beginning  of 
this  revolution,  of  great  abatements  in  their  church 
constitution;  when  now,  without  abating  one  hair,  they 
must  have  all  conform  to  it  in  every  punctilio,  or  be 
(as  much  as  in  them  is)  made  infamous,  and  the  scorn 
of  the  nation  V 

But  I  draw  a  veil,  and  am  not  for  dilating  upon  this 
matter. 

I  shall  only  add,  that  as  the  dis-senlers  have  been 
considerable  losers,  as  to  their  interest  as  a  parly,  by 
this  occasional  conformity,  and  might  easily  from  the 
first  foresee  that  they  should  be  so,  they  appear  to  me 
to  have  acted  a  very  generous  part  in  practising  and 
defending  it:  and  yet  they  have  met  with  most  un- 
brolhcrly  treatment  on  this  account  from  lho.se  to  whom 
they  were  willing  to  approach  as  near  as  they  could, 
while  some  have  run  them  down  upon  this  accoiml  as 
perfect  hypocrites;  and  others  have  represented  this 
occasional  conformity  as  no  commendable  charily,  as 
long  as  they  did  not  come  up  to  constant  conformity, 
and  yield  the  cause  to  them  entirely.  If  this  is  doing 
as  men  would  be  done  unto,  it  is  verj-  strange !  Poste- 
rity 'tis  to  be  hoped  will  judge  more  favourably.  How- 
ever, after  such  treatment,  so  oft  repeated,  and  so  long 
continued,  if  the  di.ssenters  should  for  the  future  be 
more  sparing  in  this  way  of  showing  their  charity, 
which  they  to  whom  they  would  express  it,  seem  so 
resolved  to  misinterpret,  I  think  it  cannot  be  very  sur- 
prising: and  if  it  should  be  attended  with  any  ill  con- 
seijuences,  I  doubt  the.sc  gentlemen  will  find  they  must 
lie  at  their  doors,  at  last. 

But  by  this  time,  when  that  little  charity  that  we 
had  remaining  among  us  was  just  expiring,  Mr.  Howe 
began  to  be  weary  of  living.  He  had  seen  enough  of 
the  world,  to  discern  how  unfit  a  place  it  was  to 
conlinue  to  dwell  in.  He  wanted  to  breathe  in 
nobler  air,  and  inhabit  better  regions.  And  we  shall 
soon  see  how  he  lied  thither,  when  we  have  touched  on 
those  works  of  his,  that  have  been  hitherto  unmentioned, 
the  account  of  which  .stands  thus. 

In  KiflO,  he  published  'A  Funeral  Sermon  for  Mrs. 
F.sther  Sampson,  late  wife  of  Henry  Sampson,  Dr.  of 
Phvsic,  who  died  Nov.  24,  1689,  from  LuVe  xiii.  16:' 

In  1095,  '  A  Discourse  relating  to  the  much  lamented 
Death,  and  solemn  Funeral,  of  our  incomparable  and 
most  gracious  (^ueen  Mary,  of  most  blessed  memory, 
dedicaied  to  the  Right  Honourable  Kacliel  Lady 
Russi-I' 

In  l(i98,  '  A  Sermon  on  the  mnch  lamrated  Death  of 
that  reverend  and  worthy  Servant  cf  Christ,  Mr. 
Richard  Adams,  M.  A.  sometime  Fellow  of  Brazen- 
nose  College  in  Dion ;  afterwards  Minister  of  St  Mil- 


xlviii 


THE  LIFE  OF  MR.  JOHN  HOWE. 


4red's,  Brcad-slreet,  London :  more  lately  Pastor  of  m 
Congregation  in  Southwark,  who  deceased  Feb.  7, 
1698.' 

The  same  year  also  he  printed  '  A  Sermon  preached  on 
the  Day  of  Thanksgiving.  Dec.  2.  1G97,'  and  another  'to 
ihe  Societies  for  Reformation  of  Manners,  from  Rom. 
xiii.  4.' 

In  1099  he  printed  '  A  Funeral  Sermon  for  that  re- 
verend and  most  laborious  Servant  of  Christ  in  the  Work 
of  the  Minislr)',  Mr.  Matthew  Mead,'  who  deceased 
October  IGth,  this  year,  which  is  dedicated  to  the  Lord 
and  Lady  Ilaversham.  The  same  year  also  came  out 
another  discourse  of  his,  concerning  the  '  Redeemer's 
Dominion  over  the  invisible  World,  and  the  Entrance 
thereinto  by  Death:  Preached  on  the  Occasion  of  the 
Death  of  John  Hoghton,  Esq.  eldest  Son  of  Sir  Charles 
Hoghlon,  of  Hoghton  Tower,  in  the  County  of  Lancas- 
ter, Bart.'  And  soon  after,  came  out  the  '  Funeral  Ser- 
mon of  the  Reverend  Dr.  William  Bates,'  dedicated  to 
his  Grace  the  Duke  of  Bedford. 

In  1701  he  printed  'A  Two-fold  Discourse,  of  Man's 
Ennaity  against  God,  and  Reconciliation  between  God 
and  Man,  from  Col.  L  21.' 

In  1702  he  published  the  'Second  Part  of  the  Living 
Temple,  containing  Animadversions  on  Spino.sa,  and  a 
French  Writer  pretending  to  confute  him;  with  a  Re- 
capitulation of  the  Former  Part,  and  an  Account  of  the 
Destitution  and  Restitution  of  God's  Temple  amongst 
Men ;'  which  is  dedicated  to  William,  Lord  Pagett, 
Baron  of  Beauilesert  in  the  county  of  Staflbrd.  The 
same  year  he  also  published  'A  Sermon  at  the  Funeral 
of  Mr.  Peter  Vink,  B.  D.' 

On  November  5,  1703,  he  preached  a  sermon  on  Col. 
i.  13.  which  he  afterwards  printed. 

And  the  last  thing  he  published,  was  '  A  Discourse  of 
Patience,  relating  to  the  E.tpeclation  of  Future  Bless- 
edness,' to  which  there  was  afterwards  added  an  Ap- 
pendix, which  came  out  in  1705.  And  this  was  what 
he  now  had  particular  occa.sion  for.  For  having  cm- 
ployed  his  time,  .strength,  and  interest  in  the  most  va- 
luable services,  he  by  this  time  was  wasted  with  several 
diseases,  which  he  bore  with  great  patience,  and  a  re- 
signed submi.sbion  to  the  will  of  his  heavenly  Father. 
He  discovered  no  fear  of  dying,  but  even  when  his  end 
drew  near,  was  very  serene  and  calm.  He  seemed  in- 
deed sometimes  to  have  been  got  to  heaven,  even  be 
fore  he  had  laid  aside  that  mortality,  which  he  had 
been  long  expecting  to  have  swallowed  up  of  life.  It 
was  observed,  and  is  I  believe  to  this  day  remembered, 
by  some  of  his  flock,  that  in  his  last  illness,  and  when 
he  had  been  declining  for  some  time,  Ive  was  once  in  a 
most  affecting,  melting,  heavenly  frame  at  the  commu- 
nion, and  carried  out  into  such  a  ravishing  and  tr»ji.s- 
porting  celebration  of  the  love  of  Christ,  that  both  he 
himself,  and  they  who  communicated  with  him,  were 
apprehensive  he  would  have  expired  in  that  very  ser- 
vice. And  though  nature  was  considerably  spent  in 
him,  yet  was  there  somewhat  even  in  the  manner  of 
his  dying  that  was  remarkable,  and  worthy  of  obser- 
Tation. 


He  would  be  verj-  pleasant  sometimes  in  his  last 
sickness,  and  converse  freely  with  such  as  came  to 
visit  him;  and  they  were  many  of  all  ranks.  Among 
the  rest  Richard  Cromwell,  (who  was  now  grown  old, 
and  had  lived  many  years  retired  from  the  world,  since 
the  time  when  Mr.  Howe  was  his  domestic  chaplain,) 
hearing  that  he  was  going  off  the  stage,  came  to  make 
him  a  respectful  visit,  and  take  his  farewell  of  him  be- 
fore he  died.  There  was  a  great  deal  of  serious  dis- 
course between  them.  Tears  were  freely  shed  on  both 
sides,  and  the  parting  «.Tis  very  solemn,  as  I  have  been 
informed  by  one  that  wa.s  present  upon  the  occasion. 
Many  elder  and  younger  ministers  also  frequently 
visited  him,  and  he  was  ver)'  free  in  discourse  with 
them,  and  talked  like  one  of  another  world,  and  that 
had  raised  and  uncommoo  hopes  of  that  blessedness 
there,  which  his  heart  had  long  been  set  upon. 

Having  been  verj-  bad  one  evening,  and  being  by 
the  next  morning  unexpectedly  recruited,  he  was  visibly 
cheerful:  which  being  taken  notice  of  by  those  that 
were  about  him,  he  said  he  was  for  feeling  that  he 
was  alive;  and  yet  he  was  most  willing  to  die,  and  lay 
that  clog  (as  he  called  his  body)  aside.  Of  this  there 
is  a  plain  proof,  that  he  once  told  his  wife  that  though 
he  loved  her  as  well  as  it  was  fit  for  one  creature  to 
love  another,  yet  if  it  were  put  to  his  choice,  whether 
to  die  that  moment,  or  to  live  that  night,  and  the  living 
that  night  would  secure  the  continuance  of  his  life  for 
seven  years  to  come,  he  declared  he  would  choose  to  die 
that  moment.  Being  at  last  quite  worn  out,  he  finished  his 
course  with  joy,  April  2,  1705,  and  was  translated  into 
the  calm  and  peaceable  regions  of  the  blessed  above, 
where  nothing  but  perfect  charity  and  serenitj'  reign 
for  ever. 

He  was  interred  in  the  parish  church  of  St.  AUhal- 
lows.  Bread-street:  and  his  Funeral  Sermon  was  preach- 
ed April  8,  by  his  great  admirer,  and  most  respectful 
fellow-labourer,  Mr.  John  Spademan,  from  2  Tim. 
iii.  14. 

Some  time  after  his  decease,  my  good  friend  Mr. 
George  Hughes  of  Canterbury  wrote  to  Dr.  George 
Howe,  the  eldest  son  of  his  deceased  uncle,  desiring  an 
account  from  him  of  what  manuscripts  Mr.  Howe  had 
left  behind  him,  or  any  particularities  that  were  fit  to 
be  commimicated  to  one  so  nearly  related  to  him,  and 
that  had  .so  great  respect  and  value  for  his  memory. 
The  Doctor  returneil  him  an  answer  in  the  following 
words; 

•Sir, 
'  I  iM  extremely  concerned  that  some  lime  before  my 
honoured  father's  decease,  I  was  utterly  disabled  to 
reap  the  advantage  myself,  and  communicate  it  to 
friends,  of  the  large  memorials  he  had  collected,  of  the 
material  pa.ssages  of  his  own  life,  and  of  the  times 
wherein  he  lived,  which  he  most  industriously  conceal- 
ed, till  his  last  illness,  when  having  lost  his  .speech, 
which  I  thought  he  would  not  recover,  he  surprisingly 
called  me  to  him.  and  pave  me  a  key,  and  ordered  me 
to  bring  all  the  papers,  (which  were  stitried  up  in  » 


THE  LIFE  OF  MR.  JOHN  HOWE. 


xlix 


multitude  of  small  volunxs)  and  made  me  solemnly 
promise  him,  notwiihstandinf;  all  my  reluctance,  im- 
mediately to  destroy  them,  which  accordingly  1  did; 
and  have  left  mc  no  other  of  his  writings,  but  his  short 
sermon  notes,  excepting  some  passages  in  the  frontis- 
piece of  the  Bibfe  he  used  in  his  study,  which  I  here 
transmit  to  you,  and  know  it  will  be  very  acceptable. 
I  am  sorry  I  can  give  no  further  account,  but  that  is  a 
magnum  in  parro,  &c. 

I  am. 
Your  sincerely  affectionate  kinsman, 
and  humble  servant, 

GEORGE  HOWE.' 

The  transcript  from  the  blank  page  in  Mr.  Howe's 
Bible,  which  the  foregoing  letter  refers  to,  was  in  these 
words  following,  which  were  written  with  his  own  hand; 
and  they  yet  remain  there. 

'Dec.  26,  89.  (^uum  diu  apud  me  serio  recogita- 
rem,  prteter  certum  et  indubium  assensum  rebus  fidei 
adhibcndum,  necessariura  insiiper  esse  vivificum  quen- 
dain  earundem  gustum  et  saporem,  ut  majori  cum  vi 
et  efficacia  in  ipsissiraa  cordis  penetralia  sese  insere- 
rent ;  ibidemque  altiiis  infi-xas,  vitam  eo  potentiiis  re- 
gerent ;  neque  aliter  de  bono  Deum  versus  statu  con- 
clusum  iri,  sive  sanura  judicium  posse  ratum  haberi; 
cumque  pro  concione,  2  Cor.  i.  12.  fusiiis  tractdssem, 
hoc  ipso  mane  ex  hujus  modi  somnio  dulcissimo,  primo 
evigilavi :  mirum  scilicet  a  superno  Divinse  Majestatis, 
solio  coclestium  radiorum  profluvium  in  apertum  meum 
hiansquc  pectus,  infusum  esse  videbaiur.  _ 

'Saepius  ab  illo  insigni  die,  memorabile  illud  Pignus 
divini  Favoris,  grato  animo  recolui,  atque  dulcedinem 
fjosdera  iierum  alque  iterum  degustavi. 

'dux  autera  Octob.  22,  1704.  in  genus  mirandd  Dei 
mei  benignitate,  et  suavissima  Spiritus  Sancti  opera- 
lione  percepi,  omnium  verborum  quoe  mihi  suppetit 
copiam,  plane  superant!  Perquam  jucundam  cordis 
euiollitiuoem  expertus  sum,  fusis  prse  gaudio  lachrymis, 
quod  amor  Dei  per  corda  diffunderetur,  mihique  spe- 
cialim  donato  in  hunc  finem  Spiritu  suo.  Rom.  v.  5.' 

For  tlie  sake  of  such  readers  as  understand  not  the 
Latm  ujnguc,  I  shall  add  a  translation  of  these  memo- 
rable passages,  made  by  Mr.  John  Spademan,  than 
whom  none  ever  more  esteemed  and  valued  the  author 
of  them. 

'  Dec.  26,  89.  After  that  I  had  long,  seriously,  and 
repeatedly  thought  with  myself,  that  besides  a  full  and 
undoubted  assent  to  the  objects  of  faith,  a  vivifying, 
savorj'  taste  and  relish  of  them  was  also  necessar)-, 
that  with  ttronger  force  and  more  powerful  energ)-, 
they  might  penetrate  into  the  most  inward  centre  of 
my  heart,  and  there  being  most  deeply  fixed  and  root- 
ed, govern  my  life;  and  that  there  could  be  no  other  sure 
ground  whereon  to  conclude  and  pa.ss  a  sound  judgment, 
on  my  good  estate  God-ward;  and  al^er  I  had  in  my 
coarse  of  preaching  been  largely  insisting  on  3  Cor.  i. 
12.  This  is  my  rejoicing,  the  testimony  of  a  good 
conscience,  &c.  This  very  morning  I  awoke  out  of  a 
most  ravishing  and  delightful  dream,  that  a  wonderful 


and  copious  stream  of  celestial  rays,  from  the  lofty 
throne  of  the  Divine  Majesty,  did  seem  to  dart  into  my 
open  and  expanded  breast,  I  have  often  since  with 
great  complacency  reflected  on  that  very  signal  pledge 
of  special  divine  favour  vouchsafed  to  me  on  that  noted 
memorable  day ;  and  have  with  repeated  fresh  pleasure 
tasted  the  delights  thereof.  But  what  of  the  same 
kind  I  sensibly  felt  through  the  admirable  bounty  of 
my  God,  and  the  most  plca.sanl  comforting  influence 
of  the  Holy  Spirit,  on  Oct.  22,  1701,  far  surpassed  the 
most  expressive  words  my  thoughts  can  suggest.  I 
then  experienced  an  inexpressibly  pleasant  melting  of 
heart,  tears  gushing  out  of  mine  eyes,  for  joy  that  God 
should  shed  abroad  his  love  abundantly  through  the 
hearts  of  men,  and  that  for  this  very  purpose  mine  own 
should  be  so  signally  possessed  of  and  by  his  blessed 
Spirit.  Rom.  v.  5.' 

His  introduction  or  preface  to  his  last  will  and  testa- 
ment is  peculiarly  solemn,  and  a  noble  confession  of  his 
faith.     It  runs  thus: 

'  I  John  Howe,  minister  of  the  Gospel  of  Christ,  in 
serious  consideration  (though  through  God's  mercy  in 
present  health)  of  my  frail  and  mortal  state,  and  cheer- 
fully waiting  (blessed  be  God)  for  a  seasonable  un- 
feared  dissolution  of  this  my  earthly  tabernacle,  and 
translation  of  the  inhabiting  spirit  into  the  merciful 
hands  of  the  great  God,  Creator,  Lord  of  heaven  and 
earth,  whom  I  have  taken  to  be  my  God,  in  and  with 
his  only-begotten  Son,  Jesus  Christ,  who  is  also  over 
all,  God  blessed  for  ever,  and  my  dear  and  glorious 
Redeemer  and  Lord;  with  and  by  the  Holy  Spirit  of 
grace,  my  light,  life,  and  joy;  relying  entirely  and 
alone  upon  the  free  and  rich  mercy  of  the  Father  vouch- 
safed on  the  account  of  the  most  invaluable  sacrifice 
and  perfect  righteousness  of  the  Son,  applied  unto  me, 
according  to  the  Gospel-covenant,  by  the  Spirit,  for  the 
pardon  of  the  many  seriously-repented  sins  of  a  very 
faulty  fruitless  life,  and  the  acceptance  of  my  person, 
with  my  sincere  though  weak  desires  and  endeavours 
to  do  him  service  in  this  world,  especially  as  my  call- 
ing, wherewith  he  graciously  honoured  me,  did  more 
particularly  require,  in  promoting  the  welfare  and  sal- 
vation of  the  precious  souls  of  men.' 

Besides  his  forcmentioned  works,  he  wrote  also 
several  prefaces  to  the  works  of  others;  as  to  Mr. 
Chorllon's  Funeral  Sermon  for  Mr.  Henry  Newcome  of 
Manchester ;  to  the  third  volume  of  Dr.  Manion's 
Sermons,  by  way  of  Dedication  to  King  William, 
in  1689,  to  Mr.  Flavel's  Discourse  of  Mental  Er- 
rors, &c. 

But  I  know  not  how  to  close  my  account  of  this  ex- 
cellent person  without  adding  somewhat  as  to  his  cha- 
racter, though  I  am  very  sensible  it  cannot  easily  be 
given.  It  must  have  something  in  it  that  is  very  great 
and  peculiar,  or  it  will  not  be  ju.st.  For  my  part,  I 
am  far  from  thinking  good  Mr.  Spademan  at  all  ex- 
ceeded, when  he  represented  him  as  one,  who  had  '  re- 
ceived I'rom  the  Father  of  lights  so  great  a  variety  of 
both  natural  and  Christian  pcifection,  that  he  was  not 
only  a  shining  light  and  ornament  of  his  agv,  bat  an 


1 


THE  LIFE  OF  MR.  JOHN  HOWE. 


invituig  example  of  universal  gooaness.'i  That  '  God 
gave  him  an  uncommon  skill  in  the  word  of  righteous- 
ness;' and  that  'he  had  peculiar  advantages  for  under- 
standing the  Oracles  of  God  ;  a  large  fund  of  natural 
endowments,  improved  by  superadded  preparatives 
unto  the  study  of  the  scriptures;  a  rich  treasure  of 
human  learning,  particularly  a  thorough  knowledge 
of  pagan  theology,  by  which  he  was  enabled  to  descr)' 
the  shortness  and  mistakes  of  human  reason,  which 
faculty  he  well  understood  to  use  in  subordination  unto 
Christian  faith,  whose  mysteries  he  was  able  to  free 
from  the  objections  of  cavillers.''  '  He  took  care  to  wash 
the  vessel,  that  it  might  be  receptive  of  Divine  com- 
munications. And  to  these  he  added  unwearied  dili- 
gence, humility,  and  prayer,  which  was  the  delight  and 
solace  of  his  whole  life.  He  unfeignedly  sought  God's 
glor)',  and  the  good  of  the  souls  of  men.  He  was  im- 
partial and  faithful  in  reproving  of  sin,  without  respect 
of  persons;  easy  of  access,  and  conde.scending  to  the 
lowest;  and  indeed  became  all  things  to  all,  that  he 
might  gain  the  more.  And  ready  to  assist  all  the 
necessitous  and  distressed,  that  he  had  opportunity  of 
doing  good  imto.  He  was  furnished  with  fortitude  of 
mind,  able  to  encounter  the  most  grievous  sufferings; 
and  an  eminent  example  of  a  truly  Christian  patience 
under  very  sharp  afflictions.  And  he  finished  his  course 
with  uncommon  joy:  and  few  ever  more  experienced 
a  divine  peace  and  serenity  of  mind,  at  the  nearest  ap- 
proaches of  death.' 

As  to  his  person,  he  was  very  tall,  and  exceeding 
graceful.  He  had  a  good  presence,  and  a  piercing  but 
pleasant  eye ;  and  there  weis  that  in  his  looks  and  car- 
riage, that  discovered  he  had  something  within  that 
was  uncommonly  great,  and  tended  to  excite  venera- 
tion. His  intellectual  accomplishments  were  eminent. 
He  was  one  of  great  abstractedness  of  thought,  a  strong 
reasoner,  and  one  that  had  a  very  penetrating  judg- 
ment, which  carried  him  as  deep  into  a  subject,  as 
most  men  ever  went  that  handled  it.  He  had  bright 
natural  parts,  and  they  were  greatly  improved  by  study 
and  experience.  He  had  an  admirable  way  of  think- 
ing upon  any  subject  that  offered ;  and  many  times 
very  siirjirising  turns  in  discoursing  upon  it. 

Even  Mr.  Wood  the  Oxonian  himself,  who  very 
seldom  has  a  word  to  say  in  favour  of  a  nonconformist, 
when  he  comes  to  Mr.  Howe  is  so  unusually  complai- 
sant to  him,  as  to  own  that  he  was  '  a  person  of  neat  and 
polite  parts, 'i  and  '  moderiitc  and  calm  in  the  smaller 
matters  that  were  under  debate  between  the  church  and 
his  party.'  I'm  afraid,  if  he  had  seen  some  of  the 
things  here  published,  he  would  have  retracted  the 
latter  part  at  least  of  this  fair  character  he  gave  him. 
Nay,  and  he  goes  so  far  as  to  commend  his  style  too, 
which  he  says  is  'fine,  smooth,  and  natural."  But  here 
I  doubt  many  will  think  his  good  humour  has  carried 
him  too  far,  and  tempted  him  to  strain  a  point;  his 
style  (as  great  a  man  as  he  was)  being  very  commonly 
objected  against,  and  thought  the  most  liable  to  eicep- 

n  orhii  Funcml  Rennon  for  him,  p.  1O10. 


lion  of  any  thing  in  his  performances.  Nor  is  this  his 
case  alone  ;  for  Bishop  Fell  in  his  Life  of  Dr.  Hammond, 
who  was  certainly  a  very  great  man,  says  that  that 
learned  doctor's  style  was  'encumbered  with  parentheses, 
which  made  it  difficult  to  vulgar  understandings.' 
Several  have  been  of  the  same  opinion  with  respect  to 
the  style  of  Mr.  Howe,  which  Mr.  Wood  mentions 
with  so  particular  an  encomium.  We  may  bear  with 
such  a  commendation  of  one  of  his  character,  it  being 
a  thing  so  imcommon  with  that  author.  But  meihinks 
it  looks  a  little  ill-natured,  immediately  upon  his  speak- 
ing so  favourably  of  one,  to  pour  such  contempt  on  the 
rest  of  his  persuasion,  who  he  says  are  '  most  of  them  of 
sour  and  unpleasant  converse.'  It  may  be  they  were 
not  to  his  gust:  which  is  the  less  to  be  wondered  at, 
since  he  was  so  little  to  theirs.  But  this  might  well 
enough  have  been  spared,  seeing  it  was  not  thus  with 
Mr.  Howe,  of  whom  he  was  now  writing;  for  he  was 
generally  cheerful,  and  inoffensively  pleasant. 

His  ministerial  qualifications  were  singular.  He 
could  preach  off-hand  with  as  great  exactness,  as  many 
others  upon  the  closest  studv.  He  delivered  his  sermons 
without  notes;  though  he  did  not  impose  that  method 
upon  others.  He  had  great  copiousness  and  fluency  in 
prayer;  and  the  hearing  him  discharge  that  duly  upon 
particular  sudden  emergencies,  would  have  been  apt  to 
have  made  the  greatest  admirer  of  stinted  forms 
ashamed  of  the  common  carils  and  objections  against 
that  which  is  usually  called  extemporary  prayer.  He 
was  an  excellent  casuist,  and  would  clearly  solve  the 
greatest  difficulties  that  practice  was  concerned  in. 
And  though  in  his  sermons  there  was  often  an  un- 
common depth,  especially  at  the  beginning,  yet  he 
took  care  to  become  plainer  in  the  sequel;  and  before 
he  concluded,  generally  came  with  great  pungency 
home  to  the  consciences  of  his  hearers ;  so  that  they 
must  be  greatly  faulty,  if  they  did  not  come  away 
from  hearing  him  both  wiser  and  bett"r. 

He  was  one  of  remarkable  prudence  himself,  and 
much  valued  and  commended  it  in  others.  It  was  a 
common  saying  with  him,  that  he  was  so  far  from 
questioning  whether  prudence  was  a  virtue,  that  he 
reckoned  imprudence  to  be  a  great  vice  and  immorality. 
He  was  not  apt  to  be  swayed  by  interest,  nor  could 
any  thing  bias  his  judgment.  And  it  may  be  said  of 
him,  as  is  usually  said  of  those  of  the  strongest  reason, 
the  greatest  sagacity,  and  the  noblest  accomplishments, 
that  he  was  one  of  great  civility,  candour,  and  ingenuity. 

He  was  very  courteous  to  strimgers,  or  others  that  came 
to  visit  him,  and  received  them  with  great  decency: 
and  never  could  be  of  the  mind  of  those  that  reckon 
religion  and  piety  inconsistent  with  good  breeding. 

He  knew  how  to  address  himself  suitably  to  the 
greatest  persons,  without  the  least  mixture  of  what 
was  mean  or  servile;  and  yet  was  able  to  condescend 
to  inferiors:  and  was  vor)'  affable  to  younger  ministers, 
whom  he  would  use  with  an  easy  freedom,  offering  them 
as  there  was  occasion  the  kindest  advice. 

1  Ath.  Oxon.  Tul.  u  pace  tOH. 


THE  LIFE  OF  MR.  JOHN  HOWE. 


B 


He  wa-s  rery  like  that  eminent  German  divine  Martin 
Biicer,  in  lh«  peaceableness  of  his  temper,  and  a  willing- 
ness to  sccommodate  dilferences.  He  had  a  truly  great 
sonl,  and  at  the  same  lirae  a  very  cool  and  moderate 
spirit ;  and  was  an  utter  enemy  to  that  uncharitable  and 
censorious  humour  that  is  visible  in  so  many.  He  did 
not  (as  appears  from  all  his  wriiiinp)  look  upon  religion 
3s  a  system  of  opinions,  or  a  set  of  forms,  so  much  as  a 
divine  discipline  to  reform  the  heart  and  life.  In  les-ser 
matters  he  could  freely  give  others  the  liberty  of  their 
own  .sentiments  ;  and  was  as  -unwfiling  to  impose,  as  to 
be  imposed  upon. 

He  seems  to  have  been  bom  jnio  this  world,  to  sup- 
port generous  principles,  a  truly  catholic  spirit,  and  an 
extensive  charily.  He  was  for  carefully  concealing  or 
lessening  the  failings  and  imperfections  of  others  ;  and 
in  that  respect  has  admirably  exemplified  his  own  temper 
in  his  printed  discourse  with  reference  to  '  Charity  for 
other  Men's  Sins.'  But  whenever  he  found  men  impetu- 
ous in  asserting  their  o^-n  opinions,  and  peremptory'  in 
rejecting  the  judgmeRt  «f  others,  when  they  had  taken 
care  to  set  things  in  a  due  light,  and  add  a  suitable 
evidence,  'twas  his  way  to  answer  with  silence  ;  not  at 
all  caring  to  argue  with  those,  who  instead  of  soberly 
and  modestly  inquiring  into  truth,  were  always  for  the 
last  word,  for  which  (for  his  part)  he  was  for  giving  them 
full  leave. 

He  was  for  having  nothing  remain  as  a  test  or  bound- 
ar)'  of  Christian  communion,  but  what  has  its  foundation 
as  such,  in  plain  reason  or  express  revelation.  And  to 
him  may  those  very  words  be  justly  applied,  which  he 
TLscQ  in  his  character  of  Dr.  Bates,  in  his  funeral  sermon 
for  mm.  '  He  was  for  entire  union  of  all  visible  Chris- 
tians, (or  saints  or  believers,  which  in  Scripture  are 
equivalent  terms,)  meaning  by  Christianity  what  Is  es- 
sential thereto,  whether  doctrinal  or  practical;  as  by 
humanity  we  mean  what  is  essential  to  man,  severing 
accidents,  as  not  being  of  the  es.sence  :  and  by  visibility, 
the  probable  appearance  thereof;  and  for  free  com- 
munion of  all  such,  of  whatsoever  persuasion  in  extra- 
es.seniial  matters,  if  ihey  pleased.  And  this  design  he 
vigorously  pursued  as  long  as  there  was  any  hope;  de- 
sisting when  it  appeared  hopeless  ;  and  resolving  to  wait 
till  God  should  give  a  spirit  suitable  hereto,  from  an  ap- 
prehension that  when  principles  on  all  hands  wore  so 
vasily  acromraodable,  and  yet  that  there  was  with  too 
many  a  remaining  in.su[H-rBble  reluctancy  to  the  thing 
itself,  God  must  work  the  cure,  and  not  man.  Account- 
ing also,  in  the  mean  time,  that  notwithstanding  mis- 
repri'seniations,  it  wa.s  better  to  cast  a  mantle  over  the 
failings  of  brethren,  than  be  concerned  to  detect  and  ex- 
pase  them.  Knowing  that  if  we  are  principally  solicit- 
ous for  the  name  of  God,  he  will  in  his  own  way  and 
time  take  care  of  ours.'»  And  as  Mr.  Howe  says  in  Dr. 
Baies's  ca.se,  so  may  I  also  say  in  his,  '  in  this  sentiment 
he  wa.>-  not  alone.' 

In  many  cxscs  he  discovered  uncommon  sagacity ;  I 
shall  particularly  mention  one  instance,  the  truth  of  which 
may  be  depended  on.    In  King  Charles's  reign  he  had 

m  8m  hia  ruiwiml  3«nuoo  oa  Dr.  Williun  BaiM,  p.  lei. 


it  signified  to  him  by  several,  that  a  certain  nobleman 
that  was  at  that  time  great  at  court,  was  desirous  to 
see  him.  Taking  an  opportunity  to  wait  upon  him,  and 
being  easily  admitted,  the  great  man  signified  that  his 
visit  was  ven,-  acceptable,  and  seemed  to  be  willing  to 
enter  into  particular  freedoms  with  him.  Among  a 
great  many  other  things,  he  told  him  that  he  was  very 
sensible  that  the  dis-senters  were  a  considerable  body  of 
people,  that  deserved  regard  :  and  that  it  was  his  appre- 
hension that  if  they  had  a  person  that  was  near  the  king, 
and  had  a  good  interest  at  court,  that  would  give  them 
hints  by  way  of  advice  for  their  conduct,  upon  critical 
emergencies,  and  that  was  able  and  ready  to  convey 
their  requests  to  his  majesty,  as  occasions  might  require, 
it  would  be  much  for  their  advantage.  And  he  was 
pleased  to  express  himself  in  such  a  manner,  that  Mr. 
Howe  thought  he  could  easily  gather,  that  the  maker  of 
the  motion  had  no  aversion  from  being  the  person 
pitched  upon,  for  the  purpose  mentioned.  After  n 
pause,  he  made  this  reply  ;  that  the  dissenters  bcn-g  a 
religious  people,  he  thought  it  highly  concerned  them, 
if  they  fixed  upon  any  particular  person  for  that  purpose, 
to  make  choice  of  one  that  would  not  be  a.shamed  of 
them,  and  whom  at  the  same  time  they  might  have  no 
occasion  to  be  ashamed  of:  and  that  a  person  in  whom 
there  was  a  concurrence  of  these  two  qualifications  was 
very  difficult  to  find.  And  he  heard  no  more  of  him. 
And  it  is  with  me  past  doubt,  that  they  that  were  admit- 
ted to  the  knowledge  of  the  secret  history  of  his  life, 
could  have  recollected  several  such  instances,  had  the 
communicating  memoirs  concerning  him  been  sooner 
thought  of,  and  attempted. 

In  common  conversation  he  was  many  times  very 
pleasant  and  facetious.  Some  of  his  sudden  repartees 
were  very  remarkable,  and  deserve  to  be  preserved. 
Being  at  dinner  with  some  persons  of  good  fashion, 
there  was  one  gentleman  in  the  company  that  expa- 
tiated with  great  freedom  in  praise  of  King  Charles  the 
First,  and  made  some  indecent  reflections  upon  others, 
that  were  not  at  all  agreeable  to  several  at  the  table. 
Mr.  Howe  observing  he  intermixed  a  great  many  horrid 
oaths  with  his  discourse,  took  the  freedom  to  tell  him,  that 
in  his  humble  opinion  he  had  wholly  omitted  one  very 
great  excellency  which  the  prince  he  had  so  much  ex- 
tolled was  so  generally  owned  to  have  belonging  to  him, 
that  he  had  not  known  of  any  one  that  had  the  face  to 
contest  it.  The  gentleman  seemed  not  a  little  pleased  to 
have  Mr.  Howe  come  in  as  a  voucher  for  the  prince  he 
applauded,  and  was  impatient  to  know  what  that  par- 
ticular excellence  was  that  he  referred  to.  And  when 
he  had  pre.s.scd  for  it  with  importunity,  he  at  length 
told  him  it  was  this;  that  he  was  never  heard  to  swear 
an  oath  in  his  common  conversation.  The  gentleman 
took  the  reproof,  and  promised  to  forbear  swearing  for 
the  future. 

At  another  time,  as  Mr.  Howe  was  walking  along  he 
passed  by  two  persons  of  quality,  who  were  talking 
freely  together,  and  with  great  eagerness;  and  when 
he  came  near  them,  he  heard   them  damn  each  other 


THE  LIFE  OF  MR.  JOHN  HOWE. 


most  abominably:  whereupon  pulling  off  his  hat,  and 
saluting  them  with  great  civility,  he  cried  out,  I  pray 
God  save  you  both  ;  which  so  took  with  them,  that  it  for 
the  present  diverted  the  humour  they  were  in,  and  they 
joined  in  returning  him  thanks. 

I  shall  mention  yet  one  passage  more,  which  I  think 
may  be  depended  on  as  related.  It  is  this ;  that  during 
the  continuance  of  the  debates  in  parliament  about  the 
bill  against  occasional  conformity,  Mr.  Howe  walking 
in  St.  James's  Park,  passed  by  a  certain  noble  lord  in 
a  chair,  who  sent  his  footman  to  call  him  to  him,  for 
that  he  desired  to  .speak  with  him.  Coming  up  to  him, 
the  said  lord  very  respectfully  saluted  him,  signified 
he  was  glad  to  see  him,  and  entered  into  discourse  with 
him  upon  the  matter  depending,  reckoning  it  a  thing 
of  no  small  consequence,  which  he  intimated  he  had 
opposed  to  his  utmost.  Among  other  passages  upon 
that  occasion,  he  so  far  forgot  himself,  as  to  express 
himself  thus:  Damn  these  wretches,  for  they  are  mad; 
and  are  for  bringing  us  all  into  confusion.  Mr.  Howe, 
who  was  no  stranger  to  the  lord  who  thus  entertained 
him  with  discourse,  considering  his  character,  made  this 
reply  to  him :    My  lord,  'tis  a  great  satisfaction  to  us, 


who  in  all  affairs  of  this  nature  desire  to  look  upwards, 
that  there  is  a  God  that  governs  the  world,  to  whom 
we  can  leave  the  issues  and  events  of  things :  and  we 
are  satisfied  (and  may  thereupon  be  ea.sy)  that  he  will 
not  fail  in  due  time  of  making  a  suitable  retribution  to 
all,  according  to  their  present  carriage.  And  this  great 
Ruler  of  the  world,  my  lord,  said  he,  has  among  other 
things  also  declared,  he  will  make  a  difference  between 
him  that  swcareth,  and  him  that  fearelh  an  oaih.  My 
lord  was  struck  with  his  last  hint,  and  presently  re- 
plied. Sir,  I  thank  you  for  your  freedom,  and  take 
your  meaning,  and  shall  endeavour  to  make  a  good  tise 
of  it.  Mr.  Howe  in  return  said,  My  lord,  I  have  a 
great  deal  more  reason  to  thank  your  lordship,  for  saving 
me  the  most  difficult  part  of  a  discourse,  which  is  the 
application. 

'Twould  be  well  if  more  of  his  letters  could  oe  re- 
covered. 

[Here  are  subjoined  in  the  original  Life,  several  of 
Mr.  Howe's  letters,  which  are  inserted  in  the  present 
edition  at  page  1036.] 


^  THE 

LIVING     TEMPLE; 

OR,  A 

DESIGireO  IMPROVEMENT  OF  THAT  NOTION, 

THAT 

A  GOOD  MAN   IS  THE  TEMPLE  OF  GOD. 

PART  I. 

CONCERNING  GOD'S  EXISTENCE,  AND  HIS  CONVERSABLENESS  WITH  MAN 


AQAmST  ATHEISM,  OR  THE  EPICUREAN  DEISM. 


TO  TUE  RIGHT  HONOURABLE 


WILLIAM    LORD    PAGETT, 


BABON  OP  BEAUDESEUT,  in  the  county  op  STiPPORD. 


My  honoured  Loril, 

I  HAVE  not  the  opnorlunily  of  bcgginj;  your  Lordship's  foregoing  leave  to  prefix  your  name  to  these  papers;  bul 
despair  not  of  your  following  pardon.  Your  name  must  he  acknowledged  great,  through  two  potent  empires,  Christian 
and  Mahometan ;  and  the  services  greater  which  you  have  done  to  many  thai  may  perhaps  not  have  heard  the  sound 
of  your  name.  Your  prudent  and  prosperous  negociations  in  the  Austrian  and  Ulioman  courts,  have  obliged  multi- 
tudes, whose  better  genius  halh  taught  ihcm  more  to  value  them.selvcs,  than  to  think  ihcy  were  born  to  slaver)' ;  from 
which  you  have  found  means,  in  great  part,  to  save  Europe  :  smncirhcrc,  by  charming  great  power,  so  ai  to  conquer 
the  inclination  to  use  it  to  so  ill  a  purpose;  ciseichere,  by  preventing  its  increase,  where  that  inclination  was  invinci- 
ble. And  hereby  you  have  ilignilicd  England,  in  letting  it  be  seen  what  it  can  signify  in  the  world,  when  it  is  so 
happy  as  to  have  its  interest  managed  by  a  fit  and  able  hand. 

Yet  that  knowledge  your  Lordship  hath  heretofore  allowed  me  to  have  of  you,  cannot  suffer  me  to  think  you  will 
account  your  name  too  great  to  patronize  the  cause  asserted  in  the  following  discourse.  That  it  is  unpolished,  will 
not  affect  your  Lordship  ;  let  that  rest  where  it  ought :  the  subject  and  design  will,  1  doubt  not,  have  your  Lordship's 
countenance.  And  the  rather,  that  it  is  not  the  temple  of  this  or  that  party  that  is  hero  defended,  which  would  little 
agree  to  the  amplitude  of  your  Lordship's  large  mind,  and  your  great  knowledge  of  the  world,  bul  that  wherein  man- 
kind have  a  common  concern.  A  temple  that  is  the  seat  of  serious,  living  religion,  is  the  more  venerable,  and  the 
more  extensive,  the  more  defensible,  and  the  more  worthy  to  be  defended,  by  how  much  it  is  the  less  appropriate  to 
this  or  that  sect  and  sort  of  men,  or  distinguished  by  this  or  that  affected,  modifying  form  ;  that  which  according  to  its 
primitive  designation  may  be  hoped,  and  ought  to  be  the  resort  of  all  nations ;  which  it  is  vain  to  imagine  any  one,  of 
tnis  (fr  that  exlcrnal  form,  not  prescribed  by  God  himself,  can  ever  be ;  imless  we  shoulil  suppose  it  possible,  that  one 
and  the  same  human  prince,  or  power,  coiild  ever  come  to  govern  the  world.  Such  unifoiiuily  must  certainly  sup- 
pose such  a  universal  monarchy  a-s  never  was,  and  we  easily  aiiprehend  can  never  be.  Therefore,  the  belief  that  the 
Christian  religion  shall  ever  become  the  religion  of  the  world,  and  the  Christian  church  become  the  common  universal 
temple  of  mankind  ;  that  "  the  mountain  of  the  Lord's  house  snail  be  established  on  the  lop  of  the  mountains,  and  all 
nations  How  to  it ;"  (a.s,  besides  that,  many  other  texts  of  holy  Scripture  do  plainly  speak  :)  and  an  intemperate  con- 
tentious zeal  for  one  external,  human  form  of  God' s  temple  on  earth,  are  downright  iiuunMsicncics.  That  belief,  and 
•.his  zeal,  must  destroy  one  another ;  especially,  that  which  makes  particular  icniplcs  engines  to  batter  down  each 
otne;  j'!cause  they  agree  not  in  some  human  additionals,  though  all  may  be  charitably  supposed  to  have  somewhat 
of  divine  life  in  them.  Therefore  we  plainly  see,  that  this  universal.  Christian,  living  temple,  must  be  formed  and 
finished,  not  by  human  might  or  power,  but  by  the  Spirit  of  the  living  God  ;  which  Spirit,  piiurcd  forth,  shall  instruct 
princes,  and  the  potentates  of  the  world,  to  receive  and  cherish  among  their  subjects  the  great  essentials  of  Christian 
religion,  and  whatsoever  is  of  plain  divine  revelation,  wherein  all  may  agree,  rejecting,  or  leaving  arbitrar)',  the  little 
human  addilaments  about  which  there  is  so  much  disagreement. 

Heaven  did  favour  us  with  such  a  king :  and  thanks  be  to  God,  that  he  hath  given  us  such  a  queen,  who  is  not  for 
destroying  any  temples  that  may  have  true  vital  religion  in  them,  because  they  neither  all  have,  or  have  not,  the  same 
pinnacles,  or  other  pieces  of  omalure  alike.  God  grant  all  Christian  princes  and  powers  may  herein  equally  imitate 
theip  both ;  as  many  do  seriously  lament  the  loss  of  the  former. 

It  nas  lieen  long  the  honour  of  your  family  to  have  had  great  esteem  and  reverence  for  such  a  temple.  And  I  doubt 
not,  but  its  having  spread  its  branches  into  divers  other  worthy  families  of  the  Hampdens,  Foleys,  Ashhursts,  Hunts, 
has  given  your  Lordship  much  the  more  grateful  and  complaccntial  view,  for  the  affinity  to  your  own  in  this  resnect. 
A  temnle  so  truly  (and  even  only)  august  and  great,  spreads  a  glory  over  the  families,  kingdoms,  and  nations  wnere 
it  can  have  place.  What  is  here  written  is  a  mean  oblation,  for  the  sen-ice  of  this  temple;  but  acceptable,  as  even 
goaLs'  hair  was,  by  being  consecrated,  with  a  sincere  mind,  for  the  use  of  the  tabernacle  of  old. 

The  First  Part  betakes  iLself  to  your  Lordship  as  an  orphan,  upon  the  decease  of  its  former  patron,  in  hope  of  some 
sort  of  a  posiliminary  reception.  And  for  the  Second  Part,  it  is  (as  your  Loniship  shall  vouchsafe  to  receive  it)  origi- 
nally and  entirely  yours. 

The  former,  your  Lordship  will  see,  had  a  former  dedication  :  and  I  cannot  think  it  will  be  displeasing  to  your  Lord- 
ship, that  I  let  it  stand.  For  though  it  may  .seem  somewhat  uncouth  and  unusual  to  have  two  .such  epistles  come  so 
near  one  another,  yet  the  unfashionableness  hereof,  I  conceive,  will,  in  your  Lordship's  judgment,  be  over-balanced 
by  considerations  of  a  preponderating  weight,  that  are  suggested  to  the  reader.  While,  in  the  mean  time,  I  cannot 
suppose  it  unacceptable  to  your  Lordship,  that  a  person  of  true  worth  in  his  lime,  related  to  the  same  county  in  which 
your  Lordship  hath  .so  considerable  concerns,  ann  not  altogether  unrelated  to  yourself,  should  have  had  a  participation 
with  you  in  the  same  sort  of  patronage  ;  with  whom  your  Lordship  hath  also  a  true  participation,  in  all  the  honour, 
esteeift  and  sincere  prayers  thiW  ever  were  conceived  for  him,  by 

Your  Lordship's  most  obedient, 

And  most  devoted,  humble  servant, 

JOHN  HOWE. 


ADVERTISEMENT. 


Readef 

Be  pleased  tn  tuxe  notice,  that  the  former  part  of  this  work  was  heretofore  inscribed  to  that  w.irthr  ferson,  Sir  John 
Skeffinglon,  of  Fisherwick,  in  Staffordshire,  Baronet :  and  who  was  at  that  time,  also,  Viscovmt  Loid  Masserene,  go- 
vernor of  the  county  of  Londonderry,  and  one  of  the  Lords  of  his  Majesty  Charles  the  Second's  tnoit  uonourable  privy 
council  in  the  kingdom  of  Ireland  ;  and  now,  since,  deceased. 

I  have,  however,  thought  fit  to  let  it  be  reprinted,  (the  incongruity  being,  by  this  advertisement,  avoided,  of  making 
an  address  anew,  in  this  new  impression,  to  one  no  longer  in  our  world,)  that  the  memory  of  a  person  so  truly  valua- 
ble may,  so  far  as  this  can  contribute  thereto,  be  preserved  ;  and  because,  also,  many  things  in  this  epistle  may  be 
useful,  as  a  preface,  to  show  the  design  of  the  following  discourse.  And  as  this  purpose  may  be  equally  served  by  it 
as  it  is,  the  other  purpose  being  also,  thus,  better  served,  I  have  not  judged  it  necessary,  though  that  had  been  easy,  to 
alter  the  form  ;  which  was  as  follow  : 

Although  I  am  not,  my  Lord,  without  the  apprehension  that  a  temple  ought  to  have  another  sort  of  dedication,  yet 
I  have  no  such  pique  at  the  custom  of  former  days,  but  that  I  can  think  it  decent  and  just  that  a  discourse  concerning 
one  conceived  under  your  roof,  though  born  out  of  your  house,  should  openly  own  the  relation  which  it  thereby  hath, 
and  the  author's  great  obligations  to  your  Lordship ;  and  upon  this  account  1  can  easily  persuade  myself  (though  that 
custom  hath  much  given  place  to  this  latter  one)  not  to  be  so  fashionable,  as  even  to  write  in  masquerade. 

It  were  indeed  most  unbecoming,  in  the  service  of  so  noble  a  cause,  to  act  in  disguise,  or  decline  to  tell  one's  name. 
And  as  the  prefixing  of  one  so  obscure  as  that  which  the  title-page  bears,  will  be  without  suspicion  of  a  design  to  re- 
compense, by  the  authority  of  a  name,  any  feared  weakness  of  the  cause  itself;  so  were  it  very  unworthy,  having 
nothing  better,  to  grudge  the  bringing  even  of  so  mean  a  thing,  as  a  .sacrifice  to  the  door  of  the  temple. 

And  although  your  Lordship's  is  of  so  incomparably  greater  value,  yet  also  is  it  (as  the  equity  of  the  case  requires) 
exposed  with  less  hazard  ;  since  in  common  account,  the  vouchsafement  of  pardon  (whereof  I  cannot  despair)  for 
such  a.ssumed  liberty,  can  with  no  justice  be  understood  to  import  more  than  only  a  favourable  aspect  on  the  design, 
without  any  interest  or  participation  in  the  disrepute  of  its  ill  management.  So  that  your  honour  is  in  uo  more 
jeopardy  than  the  main  cause  itself,  which  is  but  little  concerned  in  the  successfulne.ss  or  miscarriage  of  this  or  thii 
ed'ort,  which  is  made  on  behalf  of  it ;  and  which,  you  are  secure,  can  receive  no  real  damage.  For  the  foundations 
of  this  temple  are  more  stable  than  those  of  heaven  and  earth,  it  being  built  upon  that  Rock  against  which  the  gales 
of  hell  can  never  prevail. 

And  if,  in  any  unforeseen  state  of  things,  you  should  ever  receive  prejudice,  or  incur  danger  by  any  real  service 
you  should  design  unto  the  temple  of  God,  your  adventure  would  be  the  more  honourable,  bv  how  much' it  weie  more 
hazardous.     The  order  of  Templars,  your  Lordship  well  knows,  was  not,  in  former  days,  reckoned  inglorious. 

But  as  this  temple  is  quite  of  another  constitution  and  make,  than  that  of  Jerusalem,  and  (to  use  those  words  of  the 
sacred  writer)  u^tipiToi'jiros,  Tovri^tf  oi  rairm  rjii  jcriatoij — Ti-ot  made  with  hands,  that  is  to  say,  -not  of  thistnnlding;  (Heb. 
ix.  ll.)'so  what  is  requisite  to  the  interest  and  service  of  it,  is  much  of  another  nature.  Entire  devotcdness  to  God, 
sincerity,  humility,  charity,  refincdness  from  the  dross  and  baseness  of  the  earth,  strict  sobriety,  dominion  of  one's 
self,  mastery  over  impotent  and  ignominious  passions,  love  of  justice,  a  steady  proponsion  to  do  good,  delight  in  doing 
it,  have  contributed  more  to  the  security  and  beauty  of  God's  temple  on  earth,'conferrcd  on  it  more  majesty  and  lustre, 
done  more  to  procure  it  room  and  reverence  among  men,  than  the  most  pro.'sperous  violence  ever  did:  the  building 
up  of  this  temple,  even  to  the  laying  on  the  top-stone,  (to  be  followed  with  the  acclamations  of  Grace,  grace,)  being 
that  which  must  be  done,  not  by'might  or  power,  but  by  the  Spirit  of  the  Lord.  Which,  ina.smuch  as  the  structure  is 
spiritual,  and  to  be  situated  and  raised  up  in  the  mind  or  spirit  of  man,  works,  in  order  to  it,  in  a  way  suitable  thereto. 
"That  is,  very  much  by  soft  and  gentle  insinuations,  unto  which  are  subservient  the  self-recommending  amiableness 
and  comely  aspect  of  religion;  the  discernible  gracefulness  and  uniform  course  of  such  in  whom  it  bears  rule,  and  is 
a  settled,  living  law.  Hereby  the  hearts  of  others  are  captivated  and  won  to  hxik  towards  it :  made  not  only  desirous 
to  taste  its  delights,  hut,  in  order  thereto,  patient  also  of  its  rigours,  and  the  rougher  severities  which  their  drowsy 
security  and  unmortified  lusts  do  require  should  accompany  it ;  the  more  deeply  and  thoroughly  to  attemper  and  form 
them  to  it.  Merely  notional  discourses  about  the  temple  of  God,  and  the  external  forms  belonging  to  it,  (how  n.seful 
isoever  they  be  in  their  own  kind  and  order,)  being  unaccompanied  with  the  life  and  power  whereto  they  should  bt;  ad- 
joined, either  as  subservient  helps,  or  comely  expressions  thereof,  do  gain  but  little  to  it  in  the  estimation  of  discern- 
ing men. 

Much  more  have  the  apparently  useless  and  unintelligible  notions,  with  the  empty  formalities  too  arbitrarily  affixed 
to  it,  by  a  very  great,  namely,  the  unreformed,  part  ol  the  Christian  world,  even  there  exposed  it  to  contempt,  where 
the  professed  (but  most  irrational  and  hopeless)  design  hath  been  to  draw  to  it  respect  and  veneration. 

And  when  these  have  become  matter  of  strife,  and  filled  the  world  with  noise  and  clamour,  through  the  imperious 
violence  of  some,  and  the  factious  turbulencv  of  others;  it  hath  made  it  look  with  a  frightful  a.spect,  and  rendered  the 
divine  presence,  so  represented,  an  iindesired,  dreadful  thing.  This  may  make  that  the  language  of  fear  with  some, 
(which  is  of  enmity  with  the  most,)  "  Depart  from  us,  wc  desire  not  the  knowledge  of  thy  waj-s." 


DEDICATION.  5 

Most  of  all;  when  a  glorj'inK  in  these  thins*;,  and  contention  about  ihem,  are  joined  with  cross  immoralities ;  either 
manifest  impiety,  sensual  debaucheries,  acts  of  open  injustice,  or  the  no  less  criminal  evil  of  a  proud,  wrathful,  un- 
governable temper  of  spirit;  this  hath  made  it  a  most  hateful  thing  in  the  eyes  of  God  and  men,  and  turned  that 
which  should  be  the  house  of  prayer  unto  all  nations,  into  a  den  of  robbers :  hath  cast  the  most  opprobrious  con- 
tumely upon  him  whom  they  would  entitle  the  owner  of  it.  That  is,  when  men  will  steal,  murder,  commit  adulter)', 
swear  falsely,  oppress  the  stranger,  the  fatherless,  and  the  widow;  and  yet  cry.  The  temple  of  the  Lord,  the  temple 
of  the  Lord,  &c. ;  it  is  as  if  they  would  make  the  world  believe,  that  the  holy  God,  the  great  lover  and  patron  of 
purity  and  peace,  had  erected  on  purpose,  a  house  on  earth,  to  be  the  common  harbour  and  sanctuary  of  the  vilest  of 
men,  the  verj'  pests  of  human  society,  and  disturbers  of  mankind. 

And  if  they  were  not  the  very  worst,  yet  how  absurd  and  senseless  a  thing  were  it,  that  he  should  be  thought  to 
appropriate  a  people  to  himself,  have  them  solemnly  baptized  into  his  name,  and  trained  up  in  a  professed  belief  of 
those  his  more  peculiar  revelations,  which  are  without  the  common  notice  of  the  most ;  and  in  the  use  of  certain 
(somewhat  different)  external  institutes,  being  yet  content  that,  in  all  things  else, they  be  but  just  like  the  rest  of  the  world. 

Though  he  may  be,  for  .some  time,  patient  of  this  indignity,  and  connive  at  such  a  slate  and  posture  of  thines,  (as 
he  did  a  great  while  towards  the  Jews  of  old,)  yet,  that  this  should  be  thought  the  ttjp  of  his  design,  and  the  thing  he 
la-stly  aimed  at,  and  would  acquiesce  in,  supposes  such  a  notion  of  God,  a.s  than  which  worshipping  a  stock  were  not 
more  foolish  and  impious,  and  professed  atneism  as  rational  and  innocent. 

This  bath  spoiled  and  slurred  the  glory  of  the  Christian  temple,  the  most  august  and  magnificent  the  world  hath, 
(and  which,  indeed,  only  hath  right  to  the  name,)  made  the  religion  of  Christians  look  like  an  empty  vanity,  and 
appear,  for  many  ages,  but  as  an  external  badge  of  civil  distinction  between  thein  and  another  sort  of  men,  that  are 
only  contending  for  enlarging  of  empire,  and  who  shall  gra-sp  most  power  into  their  hands;  both  having  also  their 
sub-distinguishing  marks  besides,  under  which  loo  probably  divers  of  those  who  have  adjoined  themselves  to  the  so 
dilferenced  parties,  furiously  drive  at  the  same  design.  And  these  zealously  pretend  for  religion  and  the  temple  of 
God;  when,  in  the  mean  time,  it  were  a  thing  perfectly  indifferent  (even  in  itself,  as  well  a.s  in  the  opinion  of  the 
persons  concerned)  what  religion  or  way  they  were  of,  true  or  false,  right  or  wrong,  Pasanish,  Mahometan,  Jewish, 
Christian,  Popish,  Protestant,  Lutheran,  Calvinistical,  Episcopal,  Presbyterial,  Independent,  &c. :  supposing  there 
be  any  of  each  of  these  denominations  that  place  their  religion  in  nothing  el.se  but  a  mere  assent  to  the  peculiar  opi- 
nions, and  an  observation  of  the  external  formalities,  of  their  own  party;  and  that  they  never  go  further,  but  remain 
finally  alienated  from  the  life  of  God,  and  utter  strangers  to  the  soul-refining,  governing  power  of  true  religion. 
Onlv,  that  their  case  is  the  worse,  the  nearer  thev  approach,  in  profession,  to  the  truth. 

And  really,  if  we  abstract  from  the  design  and  end,  the  spirit  and  life,  the  tranquillity  and  pleasure,  of  religion, 
one  would  heartily  wonder  what  men  can  see  in  all  the  rest,  for  which  they  can  think  it  worth  the  while  to  contend, 
to  the  disquicting'themselves  and  the  world.  Nobody  can  believe  they  regard  the  authority  of  God,  in  this  doctrine 
or  institution,  rather  than  another,  who  ne?lect  and  resist  the  substance  and  main  scope  of  religion,  recommended 
to  them  by  the  same  authority.  And  as  to  the  matters  themselves  which  will  then  remain  to  be  disputed,  we  have 
hrst  the  distinguishing  name;  and  if  we  run  over  all  those  before  recited,  is  it  a  matter  of  that  consequence,  as  to 
cut  throats,  and  lay  towns  and  countries  desolate,  only  upon  this  quarrel,  which  of  these  hath  the  handsomer  sound"? 
The  different  rites  of  this  or  that  way,  to  them  who  have  no  respect  to  the  authority  enjoining  them,  must,  in  them- 
selves, signify  as  little.  And  for  the  peculiar  opinions  of  one  or  another  sect,  it  may  be  soberly  said,  that  a  very  great 
pan  understand  no  more  of  the  distinguishing  principles  of  their  own,  than  he  that  was  yet  to  learn  how  many  legs 
a  sectary  had.  Only  they  have  learned  to  pronounce  the  word  which  is  the  SKibboUlk  of  their  party,  to  follow  the 
common  cry,  and  run  with  the  rest,  that  have  agreed  to  do  so  to. 

But  if  they  all  understood  the  notions  ever  so  well,  (not  tospeakof  only  those  which  are  peculiar  to  their  way,  but,) 
which  are  most  necessaiy  to  true  religion  itself;  were  it  not,  in  them,  a  strange  frenzy,  to  contend  with  clubs  and 
swords  about  a  mere  notion,  which  has  no  influence  on  their  practice,  and  they  intend  never  shall  1  If  any  should 
profess  to  be  of  opinion  that  a  triangle  is  a  figure  that  hathfourcorners,  sober  men  would  think  it  enough  to  say  they 
were  mad,  but  would  let  them  quietly  enjov  their  humour,  and  never  think  it  fit  to  levy  armies  against  them,  or  em- 
broil the  world  upon  so  slender  a  quarrel.  And  wherein  can  the  notions  belonging  to  religion  be  rationally  of  higher 
account,  with  them,  who  never  purpose  to  make  anv  use  nf  them,  and  against  which  it  is  impossible  for  any  to  fight 
so  mi.schievously  by  the  most  vehement,  verbal  opposition,  as  themselves  do,  by  their  opposite  practice,  most  directly 
assaulting,  and  striking  at,  even  what  is  most  principally  fundamental  to  religion  and  the  temple  of  God  1  Not  that 
these  great  things  are  unworthy  to  be  contended  for.  AH  that  I  mean  is,  what  have  these  men  to  do  with  them  7  or 
how  irrationally  and  inconsistentlv  with  themselves  do  thev  seem  so  concerned  about  thcm1 

For  even  lesser  things,  the  appendnircs  to  this  sacred  frame,  arc  not  without  iheir  just  value,  to  them  who  under- 
stand their  intent  and  use.  Nor  am  I  designing  to  tempt  your  Lordship  to  the  neglect  or  disesteem  of  any,  the  least, 
thing  appertaining  to  religion.  And  if  any  other  should,  I  rejoice  daily  to  behold  in  you  that  resolute  adherence  to 
whatsoever  apparently  divine  truth  and  ins'titution,  to  common  order,  decency,  peace,  and  unity,  (nhich  so  greatly 
contribute  both  to  the  "beauty  and  stability  of  God's  house,)  that  may  even  defy  and  dismay  the  attempt ;  and  gives 
ground,  however,  to  be  confident  it  would  be  labour  bestowed  as  vainly,  as  it  were  impiously  designed.  So  much 
greater  assurance  do  you  give  of  your  constant  fidelity  and  devotedness  to  the  substance  of  practical  religion  itself. 

Only  how  deeply  it  is  to  be  resented,  that  while  it  should  be  so  with  all  others,  so  few  understand  wherein  that 
substance  doth  consist.  1  .shall  not  now  take  notice  of  men's  very  different  (which  must  infer  some  men's  mistaken) 
apprehensions  concerning  the  things  necessary  to  he  believed.  6ut,  besides  that,  though  some  religious  sentiments 
be  most  deeply  natural  to  men,  (and,  for  aught  we  certainly  know,  as  far  extended  as  the  true  notion  of  humanity 
can  be,)  yet  in  all  times,  there  has  been  a  too  general  mistake  (not  peculiar  to  the  Paganish  world  oniy)  of  the  true 
design,  and  proportionahly  of  the  genuine  principle  of  it. 

That  is,  it  has  not  been  understood  as  a  thing  designed  to  purify  and  refine  men's  spirits,  to  reconcile  and  join 
them  to  God,  associate  them  with  him,  and  make  ihem  finally  blessed  in  him.  But  only  to  avert  or  pacify  his  wrath, 
procure  his  favourable  aspect  on  their  secular  affairs,  (how  unjust  soever.)  while,  in  the  mean  time,  they  have 
thoushlof  nothing  less  than  becoming  like  to  him,  acquainted  with  him,  and  happy  in  him.  A  reconciliation  hath 
only  been  dreamed  of  on  one  side,  namely,  on  his,  not  their  own  ;  on  which,  tney  are  not  so  much  as  inclined  to 
any  thing  else,  than  the  continuance  of  the  former  distance  tmd  disaffection. 

Consonantly  whereto,  it  is  plainly  to  be  seen,  that  the  great  principle  which  hath  mostly  animated  religion  in  the 
world  hath  not  been  a  generous  love,  but  a  basely  servile  fear  and  dread.  Whence  the  custom  of  sacrificing  bath  so 
generally  prevailed  (whencesoever  it  took  its  rise)  in  the  Pajan  world.  And  with  so  deep  an  apprehension  of  its 
absolute  necessity,  that  men  of  even  so  vile  and  barbarous  manners'  as  the  Gaul's  of  old,  chose,  in  matters  of  con- 
tioversy,  to  submit  their  greatest  concernments  lo  the  pleasure  anil  arbitremcnt  of  their  Druids,  (those  sacred  per- 
sons, as  they  reckoned  them,)  rather  than  be  interdicted  the  sacrifices  (the  only  punishment  they  could  inlllct^  in 

*  Sm  Uw  chtnclw  pven  of  tirni  t)jr  Ciccio.  Oi»t  dto.  Kwr.  Fon. 


6  DEDICATION. 

ease  of  their  refusal :  which  punishment  (as  is  testified  by  Julius  Caesar*)  they  accounted  the  most  grievous  imagi- 
nable. And  it  needs  not  be  said  in  what  part  of  the  world  the  same  engine  hath  had  the  same  power  with  men,  even 
since  they  obtained  lo  be  called  Christian.  Which,  while  it  haih  been  of  such  force  with  them,  who,  notwiihstand- 
ing,  persisted  in  courses  of  Ihe  most  profligate  wickedness  ;  whence  could  their  religion,  such  as  it  wa.'s,  proceed, 
save  only  from  a  dread  of  divine  revenge  1  What  else  could  it  design  (though  that  most  vainly)  but  the  averting 
it,  without  even  altering  their  own  vile  course  I 

Now  let  this  be  the  account  and  estimate  of  religion ;  only  to  propitiate  the  Deity  towards  flagitious  men,  still  re- 
maining so;  and  how  monstrous  a  notion  doth  it  give  us  of  God,  that  he  is  one  that  by  such  things  can  ever  be  ren- 
dered favourable  to  such  men  !  Let  it  not  be  so,  (while  you  sever  its  true  and  proper  end  also,)  how  most  despicably 
inept  and  foolish  a  thing  doth  it  make  religion  !  A  compages  and  frame  of  merely  scenical  observances  and  actions, 
intended  to  no  end  at  all. 

In  a  word,  their  religion  is  nothing  but  foolery,  which  is  not  taken  up  and  jiroseculed  with  a  sincere  aim  to  the 
bettering  iheir  spirits;  the  making  them  holy,  peaceful,  meek,  humble,  merciful,  studious  of  doing  good,  and  the 
composing  them  into  temples,  some  way  meet  for  the  residence  of  the  blessed  God ;  with  design  and  expectation  to 
have  his  intimate,  vital  presence,  settled  and  made  permanent  there. 

The  materials  and  preparation  of  which  temple  are  no  where  entirely  contained  and  directed,  but  in  the  gospel  of 
our  Lord  Jesus  Christ:  as,  hereafter,  we  may  with  divine  assistance  labour  to  evince.  The  greater  is  the  ignominy 
done  to  the  temple  of  God,  and  the  Christian  name,  by  only  titular  and  nick-named  Christianity.  Will  they  pretend 
themselves  the  temple  of  God,  partakers  in  the  high  privilege  and  dignity  of  the  Emmanuel,  (in  whom  most  emi- 
nently the  Deity  inhabiteth,)  who  are  dlscernibly,  to  all  that  know  them,  as  great  .strangers  to  God,  and  of  a  temper 
of  .spirit  as  disagreeing  to  him,  of  as  worldly  spirits,  a.s  unmortified  passions,  as  proud,  wrathful,  vain-glorious,  en- 
vious, morose,  merciless,  disinclined  to  do  good,  as  any  other  men  1  When  God  cleanses  his  house,  and  purges  his 
floor,  where  will  these  be  found  1 

And  for  this  temple  itself,  it  is  a  structure  whereto  there  is  a  concurrence  of  truth  and  holiness ;  the  former  letting 
in  (it  were  otherwise  a  dark.some,  disorderly,  uncomfortable  house)  a  vital,  directive,  formative  light,  to  a  heavenly, 
calm,  God-like  frame  of  spirit,  composed  and  made  up  of  the  latter. 

It  is  this  temple,  my  Lord,  which  I  would  invite  you  both  to  continue  your  respect  unto  in  others,  and,  more  and 
more,  to  prepare  and  beautify  in  yourself 

You  will  find  little,  in  this  part,  offered  to  your  view,  more  than  only  its  vestiJ>idum,  or  rather  a  very  plain  (if  not 
rude)  frontispiece  ;  with  the  more  principal  pillars  that  must  support  the  whole  frame.  Nor,  whereas  (by  way  of 
introduction  to  the  discourse  of  this  temple,  and  as  most  fundamental  lo  the  being  of  it)  the  existence  of  the  great 
Inhabitant  is  so  largely  insisted  on,  that  I  think  that  altogether  a  needless  labour.  Of  all  the  sects  and  parties  in  the 
■world,  (though  there  are  few  that  avow  it,  and  fewer,  if  any,  that  are  so,  by  any  formed  judgment,  unshaken  bv  a 
suspicion  and  dread  of  the  contrarv,)  that  of  atheists  we  have  reason  enough  to  suppose  the  most  numerous,  as  ha- 
ving diffused  and  spread  itself  through  all  the  rest.  And  though,  with  the  most,  under  disguise,  yet  uncovering, 
■with  too  many,  its  ugly  face:  and  scarce  ever  more  than  in  our  own  days.  Wherefore,  though  it  hath  never  been 
in  any  age  more  strongly  impugned  ;  yet,  because  the  opposition  can  never  be  too  common,  to  .so  common  an  enemy, 
this  additional  endeavour  may  prove  not  wholly  out  of  season.  And  the  Epicurean  atheist  is  chiefly  designed 
against  in  this  discourse  ;  that  being  the  atheism  most  in  fashion. 

Nor  is  any  thing  more  pertinent  to  the  design  of  the  discourse  intended  concerning  God's  temple  ;  which,  import- 
ing worship  to  be  done  to  him,  requires,  first,  a  belief  that  he  is. 

And  surely  the  [E;]  inscribed  of  old,  as  Plutarch  tells  us,  on  the  Delphic  Temple;  signifying,  (as,  after  divers 
other  conjectures,  he  concludes  it  to  do,)  T/mv,  dost  exist,  is  an  inscription  much  more  filly  set  in  view,  at  our  en- 
trance into  the  temple  of  the  living  God,  whose  name  is,  I  AM. 

Amidst  the  pleasant  entertainments  of  which  temple,  (made  more  intimate  to  you  than  human  discourse  can  make 
it,)  may  you  spend  many  happy  days  in  this  world,  as  a  preparative  and  introduction  to  a  happier  eternity  in  the 
other.  Whereto  he  is  under  many  and  deep  obligations,  by  any  means,  to  contribute  to  his  uttermost,  who  must 
(especially  in  the  offices  relating  to  this  temple)  profess  himself. 

My  honoured  Lord, 

Your  Lordship's  most  humble. 
Devoted  Servant, 

JOHN  HOWE. 

•  CnminenU  bb.  9. 


LIVING     TEMPLE 


PART  I. 

CONCERNING  GOD'S  EXISTENCE,  AND  HIS  CONVERSABLENESS  WITH  MAN. 

CHAPTER  I. 

THIS  NOTION  COMMON.  AUTHORITIES  NEEDLESS.  INSIGNIFICANT  WITH  THE  ATHEISTICAL,  WHO  HAVE  MADE  IT  MORE  NECESSARY 
TO  DEFEND  RELIGION,  AND  A  TEMPLE  IN  GENERAL,  THAN  THIS,  OR  THAT.  BETTER  DEFENDED  AGAINST  THEM  BY  PRACTICE  ANB. 
DSE,  THAN  ARGUMENT,  WHEREOF  THEY  ARE  INCAPABLE.  OFTEN  DISPUTES  OF  ITS  PRINCIPLES  NOT  NECESf.lARY  TO  THE  PRAC- 
TICE OF  RELIGION.  SOME  CONSIDERATION  OF  THOSE  SUPPOSED  IN  THE  GENERAL  NOTION  OF  A  TEMPLE,  PERTINENT  (hoWEVEr) 
TO  THIS  DISCOURSE. 

dnlge  themselves  in  a  course,  upon  which  they  find  the 
apprehension  of  a  God,  interesting  him.sclf  m  human 
affairs,  would  have  a  very  unfavourable  and  threatening 
aspect. 

They  are  therefore  constrained  to  take  great  pains  with 
themselves,  to  discipline  and  chastise  their  minds  and  un- 
derstandings to  that  lameness  and  patience,  as  contentedly 
to  suffer  tlie  racing  out  of  thoir  most  natural  impressions 
and  sentiments.  And  they  reckon  they  have  arrived  to 
a  verv  heroical  perfection,  when  ihcv  can  pass  a  scoff 
upon  anv  thing,  that  carries  the  least  signiticaiion  with  it 
of  the  fear  of  God;  and  can  be  able  to  laugh  at  the  weak 
and  .squeamish  folly  of  ihose  softer  and  effeminate  minds, 
that  will  trouble  themseh'es  with  any  thoughts  or  cares, 
how  to  please  and  propitiate  a  Deity:  and  doubt  not  but 
they  have  made  all  sale,  and  effectually  done  their  busi- 
ness, when  thev  have  learned  to  put  the  ignominious  titles 
of  frenzy,  and  folly,  upon  devolion,  in  whatsoever  dress  or 
garb;  to  en'  canting.  lo  any  serious  mention  of  the  name 
of  God,  and  break  a  bold  adventurous  jest  upon  any  the 
most  sacred  mysteries,  or  decern  and  awful  solemnities,  of 
religion. 

II.  These  content  not  them.selve.s  to  encounter  this  or 
that  feet,  but  mankind ;  and  reckon  it  too  mean  and  in- 
glorious an  achievement  to  overturn  one  sort  of  temple 
or  another ;  but  would  down  with  them  all,  even  to  the 
ground. 

And  they  arc  bound,  in  reason  and  justice,  to  pardon 
the  emulation  which  they  provoke,  of  vying  with  them  as 
to  the  universaliiy  of  their  desien;  and  not  to  regret  il,  if 
they  find  there  he  any  that  think  it  their  duly  to  wave  a 
while  serving  the  lemple  of  this  or  that  party,  as  less  con- 
siderable, to  defend  that  one  wherein  all  men  have  a  com- 
mon interest  and  concernment ;  since  mailers  are  brought  to 
ihat  exigencv  and  hazard,  that  it  seems  less  necessary  to 
contend  aboin  this  or  lhat  mr«^e  of  rclieion,  as  whether 
there  ought  lo  be  any  at  all.  What  was  said  of  a  former 
age,  could  never  better  agree  lo  any,  ihan  our  own,  "ihat 
none  was  ever  more  frnilful  of  religions,  and  barren  of 
religion  or  inie  piety."  It  concerns  us  to  consider,  whether 
the  ferlilitv  of  those  many  doth  not  as  well  cause  as  ac- 
comnnnv  a  barrenness  in  this  one.  And  since  ihe  iniquity 
of  the  world  haih  made  that  loo  suitable,  which  were 
otherwise  unseemly  in  itself,  to  speak  of  a  lemple  as  a 
fortified  place,  whose  own  sacredness  ought  ever  to  have 
been  it.s sufficient  forlificalion,  it  is  time  lo  be  aware  lest 
our  forceiful  heal  and  zeal  in  the  defence  of  this  nr  that 
nut-trork,  do  expo.se  (not  to  say  betray)  the  main  fnrlress 
to  assault  and  danger.    Whilst  it  hath  long  been,  by  this 


I.  It  is  so  well  known  that  this  notion  hath  long  obtained 
in  the  world,  that  we  need  not  quote  sayings  to  avouch  it ; 
wherewith  nut  the  sacied  writings  only,  but  others,  even  of 
pagans  themselves,  would  plentifully  furnish  us. 

But  as  authorities  are,  in  a  plain  case,  needless  to  un- 
prejudiced minds ;  so  will  they  be  useless  to  the  prejudiced, 
be  the  case  never  so  plain.  Nor  is  any  prejudice  deeper,  or 
less  vincible,  than  that  of  profane  minds  against  religion. 
With  such,  it  would  in  the  present  argument  signify  little, 
to  tell  them  what  hath  been  said  or  thought  before  by  any 
others.  Not  because  it  is  their  general  course  lo  be  so 
very  circumspect  and  warj',  as  never  to  approve  or  a.ssent 
to  any  thing,  unless  upon  the  clearest  and  most  convinc- 
ing demonstration :  but  from  their  peculiar  dislike  of  those 
thinirs  only,  that  are  of  this  special  import  and  tendency. 
Discourse  to  them  what  you  will  of  o  ttmplc,  and  it  will 
be  nau.senus  and  iinsavour>':  not  as  being  cross  to  their 
rcii-son,  (which  thev  are  as  little  curious  to  gratify  as  any 
other  sort  of  men,)  but  to  their  ill  humour,  and  the  dis- 
affected temper  of  their  mind;  whence  also  (though  they 
cannot  soon  or  ea'^ily  get  that  masten,"  over  their  under- 
standings herein,  yet  because  they  would  fain  have  it  so) 
they  do  what  they  can  to  believe  religion  nothin?  else  but 
the  effect  of  timorous  fancy,  and  a  trmple,  consequently,  one 
of  the  most  idle  impertinences  in  the  world. 

To  the.se,  the  discussion  of  the  notion  we  have  proposed 
to  consider,  will  be  Ihought  a  beating  the  air,  an  endeavour 
to  give  consistency  to  a  shadow.  And  if  their  reason  and 
power  could  as  well  serve  their  purpo.se  as  their  anger 
and  scorn,  they  would  soon  tear  up  the  holy  ground  on 
which  a  temple  is  set,  and  wholly  subvert  the  sacred 
frame. 

I  speak  of  such  as  deny  the  exi.stence  of  the  ever-blessed 
Deity;  or(if  they  are  not  arrived  to  that  express  and  formed 
misbelief)  whose  hearts  are  inclined,  ancl  ready  to  deter- 
mine, even  against  their  misgiving  and  more  suspicious 
minds,  there  is  no  God :  wlio,  if  Ihey  cannot  as  yet 
believe,  do  wish  there  were  none;  and  so  sfonglv,  as  in 
a  great  degree  to  prepare  them  for  that  belief  That 
would  fain  banish  him  not  only  out  of  all  their  thoughts, 
but  the  world  too;  and  lo  whom  il  is  so  far  from  being  a 
grateful  sound,  lhat  the  tabernacle  of  God  is  with  men  on 
earth,  lhat  they  grudge  to  allow  him  a  place  in  heaven. 
At  least,  if  they  are  willing  to  admit  the  existence  of  anv 
God  at  all,  do  say  to  him.  Depart  from  us ;  and  would 
have  him  so  confined  lo  heaven,  thai  he  and  thev  may 
have  nothing  lo  do  with  one  another:  and  do  therefore 
rack  their  impious  wils  lo  serve  their  hvpothesis  cither 
way  i  that  under  its  protection  thev  may  securely  in- 


8 


THE  LIVING  TEMPLE. 


Part  1. 


means,  a  neglected,  forsaken  thing;  and  is  more  decayed 
by  vacancy  and  disuse,  than  it  could  ever  have  been  by 
the  most  forcible  battery ;  so  as  even  to  promise  the  rude 
assailant  an  easy  victory.  Who  fears  to  insult  over  an 
empty,  dispiriietl,  dead  religion  1  which  alive  and  shining 
in  Its  native  glory,  (as  that  temple  dolh,  which  is  compacted 
of  lively  stones  'iinKcd  to  the  living  corner  stone,)  bears 
with  it  a  niairnificencc  and  statu  that  would  check  a  profane 
look,  and  dazzle  the  presumptuous  eye  that  durst  venture 
to  glance  at  it  oblicpiely,  or  with  disrespect.  The  temple 
of  ine  living  God,  manileslly  animated  by  his  vital  presence, 
would  not  only  dismay  opposition,  but  command  veneration 
also;  and  be  both  its  own  ornament  and  defence.  Nor 
can  it  be  destitute  of  that  presence,  if  we  ourselves  render 
it  not  inhospitable,  and  make  not  its  proper  inhabitant  be- 
come a  stranger  at  home.  If  we  preserve  in  ourselves  a 
capacity  of  the  divine  presence,  and  keep  the  temple  of 
God  in  a  posture  fit  to  receive  him,  he  would  then  no 
more  forsake  it,  than  the  soul  a  .sound  and  healthy  body, 
not  violated  in  any  vital  part.  But  if  he  forsake  il  once, 
it  then  becomes  an  exposed  and  despised  thing.  And  as 
the  most  impotent,  inconsiderable  enemy  can  securely 
trample  on  the  dead  body  of  the  greatest  hero,  that  alive 
carried  awfulness  and  terror  in  his  looks;  so  is  the  weak- 
spirited  atheist  become  as  bold  now,  as  he  was  willing  be- 
fore, to  make  rude  attempts  upon  the  temple  of  God,  when 
He  haih  been  provoked  to  leave  it,  who  is  its  life,  strength, 
and  glop,'. 

III.  Therefore  as  they  who  will  not  be  treacherous  to  the 
interest  of  God  and  man,  must  own  an  obligation  and  ne- 
cessity to  apply  themselves  to  the  serious  endeavour  of 
restoring  the  life  and  honour  of  religion ;  so  will  the  case 
itself  be  found  to  point  out  to  us  the  proper  course  in  order 
hereto.  That  is,  that  it  must  rather  be  endeavoured  by 
practice,  than  by  disputation;  by  contending,  evcrj' one 
with  himself,  to  e.xcite  the  love  of  God  in  his  own  breast, 
rather  than  with  the  profane  adversarj'  to  kindle  his  anger, 
more  aiming  to  foment  and  cherish  the  domestic,  continual 
fire  of  God's  temple  and  aliar,  than  transmit  a  flame  into 
the  enemies' camp.  For  what  can  this  signify  ■?  And  it 
seldom  fails  lo  he  the  event  of  disputing  against  prejudice, 
(especially  of  disputing  for  the  sum  of  religion  at  once 
against  the  prepossession  of  a  sensual  profane  temper,  and 
a  violent  inclination  and  resolvedncss  to  be  wicked.)  lo 
beget  more  wrath  than  conviction,  and  sooner  to  incense 
the  impatient  wretch  than  enlighten  him.  And  by  how 
much  the  more  cogent  and  enforcing  reasonings  are  used, 
and  the  less  is  left  the  confounded,  baffled  creatures  to  say, 
on  behalf  of  a  cause  so  equally  deplorate  and  vile;  the 
more  he  finds  himself  concerned  to  fortify  his  obstinate 
will ;  and  supply  his  want  of  reason  with  resolution ;  to 
find  out  the  most  expedite  ways  of  diverting,  from  what 
he  hath  no  mind  to  consider;  to  entertain  himself  with 
the  most  siupifying  pleasures,  (that  must  serve  the  same 
turn  that  opium  is  wont  to  do  in  the  case  of  brokpii.  un- 
quiet sleep,)  or  whatsoever  may  most  effeclually  serve  to 
mortify  any  divine  principle,  and  destroy  all  sense  of  God 
nut  of  his  soul. 

And  how  grateful  herein,  and  meritorious  often,  are  the 
assistant  railleries  of  servile,  and  it  may  he  mercenary, 
wits!  How  highly  shall  he  oblige  them,  that  can  furnish 
out  a  libel  against  relie;ion,  and  help  them  with  more  arti- 
ficial spi'e  lo  blaspheme  what  they  cannot  disprove  !  And 
now  shall  the  scurrilous  pasquil  and  a  few  bottles,  work  a 
more  effectual  confutation  of  religion,  than  all  the  rea.son 
and  argument  in  the  world  shall  be  able  to  countervail. 
This  proves  too  often  the  unhappy  issue  of  misapplying 
what  is  most  excellent  in  its  own  kind  and  place,  to  im- 
proper and  incapable  subjecis. 

IV.  And  who  sees  not  this  to  he  the  case  with  the 
modern  atheist,  who  hath  been  pursued  with  that  strenglh 
and  vijour  of  argument,  even  in  our  own  days,  that  would 
have  tiallled  persons  of  any  other  temper  than  their  own, 
into  shame  and  silence  1  And  so  as  no  other  support  halh 
been  left  loirrrli;?inn,  than  a  senseless  stupidity,  an  obstinate 
rcsolvedness  not  to  consider,  a  faculty  to  stifle  an  argument 
with  a  jest,  to  charm  their  rea.son  by  sensual  ,soflne.s.ses 
into  a  dead  sleep;  with  a  strict  and  eircumspeet  care  that 
it  may  never  awake  into  any  exercise  above  the  condition 
of  dozed  and  half-witted  persons;  or  if  it  do,  by  the  next 


debauch,  presently  lo  lay  it  fast  again.  So  that  the  very 
principle  fails  in  this  sort  of  men,  whereto,  in  reasoning, 
we  should  appeal,  and  apply  ourselves.  And  it  were  al- 
most the  same  thing,  to  offer  argtiments  to  the  senseless 
imaees,  or  forsaken  carca.'^scs  of  men.  It  belongs  to  the 
grandeur  of  religion  lo  neglect  the  impotent  assaults  of 
these  men  :  as  it  is  a  piece  of  glory,  and  bespeaks  a  worthy 
p.vrson's  right  understanding,  and  just  value  of  himself,  to 
disdain  ihe  combat  with  an  incompetent  or  a  foiled  enemy. 
It  is  becoming  and  seemly,  that  the  grand,  ancient,  and 
received  tiuth,  which  lends  to,  and  is  the  reason  of,  the 
godly  life,  do  .-lomeiimes  keep  stale ;  and  no  more  descend 
lo  perpetual,  repeated  janglings  with  every  scurrilous  and 
impertinent  trifler,  than  a  great  and  redoubted  prince  would 
think  it   fit   to  dispute  the   rights  of  his  crown  with  a 


liink-  It   fit   to  dispute  the   ngtits  ot   I 
Irunken,  distracietl  fool,  or  a  madman. 


Men  of  atheistical  persuasions  having  abandoned  their 
rea.son,  need  what  will  more  powerfully  .strike  their  sense — 
storms  and  whirlwinds,  flames  and  thunderbolts;  things 
not  so  apt  immediately  to  work  upon  iheir  understanding, 
as  their  fear,  and  that  will  astonish,  thai  ihey  may  convince, 
that  Ihe  great  God  makes  himself  known  by  Ihe  judgments 
which  he  executes.  Stripes  are  for  the  back  of  fools  (as 
they  are  justly  styled,  that  say  in  their  hearts,  There  is  no 
God.)  But  if  it  may  be  hoped  any  gentler  method  may 
prove  effectual  with  any  of  triem,  we  are  rather  to  expect 
the  good  eflect  from  the  steady,  uniform  course  of  their 
aciions  and  conversation,  who  profess  reverence  and  devo- 
tcdncss  to  an  eternal  Being;  and  the  correspondence  of 
their  vnv,  to  their  avowed  pri-nciple,  that  acts  them  on 
acreeahly  to  ilself,  and  may  also  incur  the  sense  of  the 
beholder,  and  gradually  invite  and  draw  his  observation; 
than  from  the  most  severe  and  necessitating  argumenta- 
tion that  exacts  a  sudden  assent. 

V.  At  least,  in  a  matter  of  so  clear  and  commanding 
evidence,  rea.soning  many  times  looks  like  iriflin?;  anil 
out  of  a  hearty  concernedness  and  jealousy  for  the  honour 
of  religion,  oiie  would  rather  it  should  march  on  with  an 
heroical  neglect  of  bold  and  malapert  cavillers,  and  only 
demonstrate  and  recommend  ilself  by  its  own  vigorous, 
comely,  coherent  course,  than  make  ilself  cheap  by  dis- 
cussing at  every  turn  its  principles:  as  that  philosopher 
who  thought  it  the  fittest  way  to  confute  the  sophisms 
against  molion,  only  by  walking. 

But  we  have  nothing  so  considerable  objected  against 
practical  relision.as  well  to  deserve  the  name  of  a. w;?Aij77i; 
at  least,  no  sophism  so  perplexing  in  the  case  o{  religiows, 
as  of  votural,  molion;  jeers  and  sarcasms  are  the  most 
weiehtv,  convincing  arsumenis;  and  let  Ihe  deplorate 
crew  niock  on.  There  are  those  in  the  world,  that  will 
think  Ihey  have,  however,  reason  enough  to  persist  in  the 
wnv  of  godliness;  and  ihat  have  already  laid  the  founda- 
tion of  that  reverence  which  they  bear  to  a  Deity,  more 
sironslv  than  lo  be  shaken  and  beaten  off  from  il  hy  a  jest; 
and  lh''refore  will  not  think  il  nccos.sary  lo  have  the  princi- 
ples of  their  reliffion  vindicated  afresh,  every  time  ihcy  are 
called  lo  the  practice  of  it.  For  surely  they  would  be  re- 
ligious upon  very  uncertain  terms,  that  will  ihink  them- 
selves concerned  to  suspend  or  di.scontinue  their  course  as 
oft  as  they  are  encountered  in  it  wilh  a  wry  mouth  or  a 
distorted  look;  or  lhat  are  apt  to  be  put  out  of  conceit 
with  their  religion  by  the  laughter  of  a  fool;  or  by  their 
cavils  and  taunts  against  the  rules  and  principles  of  it, 
whom  only  their  own  sensual  temper,  and  impatience  of 
serious  thoushts,  have  made  willing  to  have  them  false. 
That  any  indeed  should  commence  religious,  and  persist 
wilh  blirid  zeal  in  this  or  that  discriminaiing  profession, 
without  ever  considering  why  they  should  do  so,  is  un- 
manly and  absurd ;  e'^pccially  when  a  gross  ignorance  of 
the  true  rea.sons  and  grounds  of  religion  shall  be  shadowed 
over  wilh  a  pretended  awe  and  scrupulousness  to  inquire 
ahoul  thinss  .'0  fucred.  And  an  inquisitive  temper  shall 
have  an  ill  character  put  upon  it,  as  if  rational  and  profane 
were  words  (if  the  same  signification.  Or,  as  if  reason 
and  jud;:inent  were  utterly  execrated,  and  an  unaccount- 
able, enlhusia-iiic  fury,  baptized  and  hallowed,  Ihe  only 
principle  of  relieion.  But  when  Ihe  matter  halh  un- 
dergone already  a  .severe  inquisition,  and  lieen  search- 
ed lo  Ihe  bottom;  principles  have  been  examined;  the 
strenglh  and  firmness  halh  been  tried  of  its  deepest  and 


Ciup.  II. 


THE  LIVING  TEMPLE. 


most  fiuidamcntal  grounds,  and  an  approving  judgment 
been  past  ia  ihr  case,  and  a  nsulution  tneri'upou  taken  up, 
of  a  suitable  and  correspondent  practice ;  alter  all  this,  it 
were  a  vain  and  unwarrantable  curiosity,  to  be  perpetu- 
ally perpleiing  one's  easy  path  with  new  and  suspicious 
researches  into  the  most  acknowledged  things.  Nor 
were  this  course  a  liiile  prejudicial  to  the  design  and  end 
of  religion,  (if  we  will  allow  it  any  at  all,)  the  refining 
of  our  minis,"  and  the  fitting  us  for  a  happy  eternity.  For 
when  shall  that  building  be  finished,  the  foundations 
whereof  must  be  every  day  torn  up  anew,  upon  pretence 
of  further  caution,  and  for  more  diligent  search  !  Or  when 
will  he  reach  his  journey's  end,  that  is  continually  vexed 
(and  often  occasioned  to  go  back  from  whence  he  came) 
by  causeless  an.\ielies  about  his  way;  and  whether  ever 
he  began  a  right  course,  yea  or  no  ! 

Many  go  securely  on  in  a  course  most  ignominiouslv 
wicked  and  vile,  without  ever  debating  the  mailer  with 
themselves,  or  inquiring  if  there  be  any  rational  principle 
10  jusiifv  or  bear  them  out.  Much  more  may  they,  with 
a  checriul  confidence,  persist  in  their  well-chosen  way, 
that  have  once  settled  their  re.solutions  about  it  upon  firm 
and  assured  grounds  and  principl';s,  without  running  over 
the  same  course  of  reasonings  with  ihem.selves  in  reference 
to  each  single,  devotional  act;  or  thinking  it  necessary 
ever)-  time  they  are  lo  pray,  to  have  it  proved  to  them, 
there  is  a  God.  And  because  yet  many  of  these  do  need 
excitation  ;  and  though  they  are  not  destitute  of  pious  sen- 
timents and  inclination-s,  and  have  somewhat  in  them  of 
the  ancient  foundations  and  frame  of  a  temple,  have  yet, 
by  neglect,  suffered  it  lo  grow  into  decay.  It  is  therelore 
the  principal  intendment  of  this  discourse,  not  to  assert  the 
principles  of  religion  against  tho.se  with  whom  they  have 
no  place,  but  lo  propound  what  may  some  way  tend  lo  rein- 
force and  strengthen  them,  where  they  visibly  languish; 
and  awaken  such  as  profess  a  devotedne.ss  to  God,  lo  the 
speedy  and  vigorous  endeavour  of  repairing  the  ruins  of 
his  temple  in  ineir  own  breasts;  thai  ihev  may  thence  hold 
forth  a  visible  representation  of  an  indwelling  Deity,  in 
effects  and  actions  of  life  worthy  of  such  a  presence,  and 
render  his  enshrined  glory  transpareiil  to  the  view  and 
conviction  of  the  irreligious  and  profane.  Which  hath 
more  of  hope  in  it,  and  is  likely  lo  be  lo  better  purpose, 
than  disputing  with  them  thai  more  know  how  to  jest,  than 
reason ;  and  belter  understand  the  relishes  of  meal  and 
drink,  than  the  strength  of  an  argument. 

VI.  But  though  it  would  be  IkjiIi  an  ungrateful  and  in- 
si^ificant  labour,  and  as  talking  to  the  wind,  lo  discourse 
ol  religion  with  persons  that  have  abjured  all  seriousness, 
and  thai  cannot  endure  to  think  ;  and  would  be  like  fight- 
ing with  a  slorm,  lo  contend  against  the  blasphemy  and 
outrage  of  insolent  mockers  at  whatever  is  sacred  and  di- 
vine ;  and  were  too  much  a  debasing  of  religion,  to  retort 
sarcasms  with  men  not  capable  of  being  talked  with  in  any 
oiher  than  such  (that  is,  their  own)  language :  yet  it  warns 
neither  its  use  nor  pleasure,  lo  the  most  composed  minds, 
and  thai  are  most  exempt  from  wavering  herein,  to  view 
the  frame  of  their  religion,  as  it  apily  and  even  naturally 
ri.ses  and  grows  up  from  iis  very  foundations;  and  to  con- 
template its  first  principles,  which  they  may  in  the  mean 
lime  find  no  pre.senl  cause  or  inclination  to  di.spuie.  They 
will  know  how  to  consider  its  most  fundamental  grounds, 
no:  with  doubt  or  suspicion,  but  with  admiration  and  de- 
light ;  and  can  with  a  calm  and  silent  pleasure  enjoy  the 
repose  and  rest  of  a  quiet  and  wellavsured  mind,  rejoicing 
and  contented  lo  know  to  themselves,  (when  others  rcfu.se 
10  partake  with  ihem  in  this  joy,)  and  feel  all  firm  and  .stable 
under  ihem,  whereupon  cither  the  practice  or  the  hopes  of 
their  religion  do  depend. 

And  there  may  be  also  many  others  of  good  and  pious 
inclinations,  that  have  never  yet  applied  themselves  lo 
consider  ihc  principal  and  most  fundamental  grounds  of 
religion,  .so  as  to  be  able  to  give  or  discern  anv  tolerable 
reason  of  them.  For  either  the  sluggishness  of  their  own 
temper  may  have  indisposed  them  to  anv  more  painful  and 
laborious  exercise  of  their  minds,  and  made  them  to  be 
content  with  ihe  easier  course  of  taking  ever)-  thing  upon 
trust,  and  imitating  the  example  of  others;  or  ihey  have 
been  unhappily  misinformed,  that  it  consists  not  with  the 
reverence  due  to  religion,  to  .search  into  the  groimds  of  it. 


Yea,  and  may  have  laid  this  for  one  of  its  main  groimds, 
thai  nil  exercise  of  reason  may  have  any  place  about  it. 
Or  perhaps  having  never  tried,  ihey  apprehend  a  greater 
difficulty  in  coming  lo  a  clear  and  certain  resolution  herein, 
than  indeed  there  is.  Now  such  need  to  be  excited  lo  set 
their  own  thoughts  a-work  this  way,  and  to  be  assisted 
herein.  They  should  therefore  consider  who  gave  them 
the  understandings  which  ihcy  fear  to  use.  And  can  ihey 
use  them  to  better  purpose,  or  with  more  gratitude  to  him 
who  made  ihem  intcllieeni,  and  not  brute  creatures,  than 
in  labouring  to  know,  tlial  ihey  may  also  bv  a  reasonable 
service  worship  and  adore  their  Maker  1  Are  they  not  to 
use  their  very  .senses  about  the  mailers  of  religion  7  For 
the  invisible  things  of  God,  even  his  eternal  power  and 
godhead,  are  clearly  seen,  &c.  And  their  faith  comes  by 
hearing.  But  what  ^  are  these  more  sacred  and  divine, 
and  more  akin  lo  religion,  than  their  reason  and  judgment, 
without  »-hich  also  their  sense  can  be  of  no  use  to  them 
herein  1  Or  is  it  the  best  way  of  making  use  of  what 
God  has  revealed  of  himself,  tiy  whatsoever  means,  not 
to  understand  what  he  hath  revealed  ">.  It  is  most  true  in- 
deed, thai  when  «-e  once  come  clearly  lobe  informed  that 
God  hath  revealed  this  or  that  thing,  we  are  then  readily 
to  subject  (and  not  oppose)  our  feeble  reasonings  to  his 
plain  revelation.  And  it  were  a  mo.sl  insolent  and  un- 
creaturely  arrogance,  lo  contend  or  not  yield  him  the  cause, 
though  things  have  to  us  .seemed  otherwise.  But  it  were 
as  inexcusable  negligence,  not  to  make  use  of  our  under- 
standings lo  the  best  advantage  ;  that  we  may  both  know 
that  such  a  revelation  is  divine,  and  what  it  signifies,  after 
we  know  whence  it  is.  And  anv  one  thai  considers,  will 
soon  .see  it  were  very  unseasonable,  at  least,  lo  allege  the 
written,  divine  revelation,  as  the  ground  of  his  religion,  till 
he  have  gone  lower,  and  fore-known  some  things  (by  and 
by  to  be  insisted  on)  as  preparatory  and  fundamental  to 
the  knowledge  of  this. 

And  because  it  is  obvious  lo  suppose  how  great  an  in- 
crease of  strength  and  vigour  pious  minds  may  receive 
hence,  how  much  it  may  animate  ihem  lo  the  service  of 
the  temple  and  contribute  to  their  more  cheerful  progress 
in  a  religious  course  ;  it  w-ill  ihcreforc  not  be  besides  cur 
present  purpose,  but  very  pursuant  to  it,  to  consider 
awhile,  not  m  the  conicniious  way  of  brawling  and  cap- 
tious disputation,  (the  noise  whereof  is  as  unsuitable  to  the 
temple,  as  that  of  axes  and  hammers,)  but  of  calm  and 
sober  discourse,  the  more  principal  and  lowermost  grounds 
upon  which  the  frame  of  religion  rests,  and  lo  the  supposal 
whereof,  the  notion  and  use  of  any  such  thing  as  a  temple 
in  the  world,  do  owe  themselves. 


CHAPTER  II. 

TIic  two  more  principal  {^rounds  which  a  tpmple  luppoaea.  1.  Tb«enilence 
of  God.  2.  Hui  convtT»ablfrH's«  with  men :  huih  argutHJ  rram  commoa 
ron»cnt.  The  fomKr  d.Kubtl'uI  if  t%cr  wliolly  dciiitii  m  fnmicr  Aar*-  The 
Inttor  bIm>  imphitl  in  thp  knoun  tfocral  praclice  of  Mine  nt  other  roll- 
^on.  Kvidencnl  m  itial  iKinHN  no  ttranrers  to  llie  world,  have  tbouchi  it 
Ihe  diftennre  of  man  Tht-  immodest}-  and  mshnen  of  the  fcr»on«  from 
whom  any  opK«*iiioii  can  U- fxp^-clwl  These  two  (rroiiTKl*  proino«ed  lo  be 
more  ■inctly  ronsidiTit)  npari.  And.  fu>t.  The  exUtcnre  of  God.  where 
lirHt  Ihe  nofi6n  (if  r.i*.l  ut  a«*u,*nn]  The  parts  when-of  a/e  proptised  to  be 
evinr>-d  severally  of  •omt- exi-ilrnt  bfin«.  1-  Etemitjr  a  Self  nnfmation. 
3.  Imk-iK-ndfOcy.  <  Ni^<-«iiy  of  exidtencc.  5  Si'U  urtivily  iTho  imr<oa 
dibtjity  this  world  iib^Milil  he  iliw  r>ect«jnir>-  letf  active  U'ltiR.  The  incunsist- 
ency  ot'  ncc^uan'  alti^-mble  matter,  more  lar^ly  d<-thicrd  m  a  marpnoJ  di* 
grenion.)    6.  Life.    1.  Vaat  and  michty  power.    A  corollary. 

I.  Now  ihe  pround-s  more  necessary  to  be  laid  down, 
and  whkh  are  supposed  in  the  most  general  notion  of  a 
temple,  are  especially  these  two  1  The  existence  of  God, 
and  his  convers^blencss  with  men.  For  no  notion  of  a 
temple  can  more  easily  occur  to  any  one's  thoughts,  or 
is  more  agreeable  lo  common  acceptation,  than  that  it 
is  a  habitation  wherein  God  is  pleased  to  dwell  among 
men. 

Therefore  lo  the  desigTialion  and  use  of  it,  or  (which  is 
all  one)  to  the  intention  and  exercise  of  religion,  the  belief 
or  persuasion  is  necessar}'  of  those  two  things,  (the  same 
which  we  find  made  necessar)'  on  the  same  account,) 
**  That  God  is,  and  that  he  is  a  r'ewarder  of  them  thai  dili- 
geDtly  seek  him ;"  Heb.  xi.  C.  as  will  appear  when  the 


10 


THE  LIVING  TEMPLE. 


Part  I. 


manner  and  design  of  that  his  abode  with  men  shall  be 
considered. 

These  are  the  grounds  upon  which  the  sacred  frame  of 
a  temple  ought  to  stand,  and  without  which  it  must  be  ac- 
knowledged an  un.-upiicirled,  airy  fabric.  And  since  it 
were  vain  to  discourse  wlial  a  temple  is,  or  whereto  the 
notion  of  it  may  Ije  applied,  unless  it  be  well  resolved  that 
there  is,  or  ought  to  be,  any  such  thing;  the  strength  and 
firmness  of  tliis  its  double  ground  should  be  tried  and 
searched,  and  of  its  pretensions  thereto. 

II.  And  though  it  be  not  necessary  in  a  matter  that  is  so 
plain,  and  wherein  so  much  is  to  be  said  otherwise;  yet  it 
will  not  be  impertinent  to  consider,  first,  what  prescription 
(which  in  clearing  of  titles  is  not  wont  to  signify  nothing) 
will  signify  in  the  present  case.     And, 

First,  For  the  existence  of  God,  we  need  not  labour 
much  to  show  how  constantly  and  generally  it  hath  been 
acknowledged  through  the  whole  world ;  it  being  so  iliffi- 
cult  to  jiroduce  an  uncontroverted  instance,  of  any  that 
ever  denied  it  in  more  ancient  times.  For  as  for  them 
whose  names  have  been  infamous  amongst"  men  here- 
tofore upon  that  account,  there  hath  been  that  said,  that  at 
least  wants  not  probability  for  the  clearing  them  of  so  foul 
an  imputation.  That  i.s,  that  they  were  maliciously  re- 
presented as  having  denied  the  existence  of  a  Dcily,  be- 
cause they  impugned  and  derided  the  vulgar  conceits  and 
poetical  fictions  of  those  days,  concerning  the  multitude 
and  the  ridiculous  attributes  of  their  imaginary  deities. 
Of  which  sort  Cicerob  mentions  not  a  few  ;  their  being 
inflamed  with  anger,  and  mad  with  lust ;  their  wars,  fights, 
wounds;  their  hatreds,  discords;  their  births  and  deaths, 
&c. :  who  though  he  speak  less  favourably  of  some  of  the.-se 
men,  and  mentions  one'  as  doubting  whether  there  were 
any  gods  or  no,  (for  which  cause  his  book  in  the  he;;inning 
whereof  he  had  intimated  that  doubt,  (a;;  Cotla  is  brought 
in,  informing  us,)  was  publicly  burnt  at  Athens,  .mil  him- 
self banished  his  country,)  and  two  othersd  as  expressly 
denying  them;  yet  the  more  generally  decried  patron"  of 
atheism  (as  he  has  been  accounted)  he  makes  Velleius 
highly  vindicate  from  this  imputation,  and  say  of  him, 
that  he  was  the  first  that  look  notice  that  even  nature  itself 
had  impressed  the  notion  of  God  upon  the  minds  of  all 
men  :  who  also  gives  us  these  as  his  words ;  "  What 
nation  is  there  or  sort  of  men  that  hath  not,  without  teach- 
ing, a  certain  anticipation  of  the  gods,  which  he  calls  a 
prolepsis,  a  certain  preventive,  or  fore-conceived  informa- 
tion of  a  thing  in  the  mind,  without  which  nothing  can  be 
xmderstood,  or  sought,  or  disputed  of?"  Unto  which  pur- 
pose the  same  authorf  (as  is  commonly  observed)  else- 
where speaks ;  that  there  is  no  nation  so  barbarous,  no  one 
of  all  men  so  savage,  as  that  some  apprehension  of  the 
gods  hath  not  tinctured  his  mind;  that  many  do  think  in- 
deed corruptly  of  them,  which  is  (saith  he)  the  cllect  of 
vicious  custom  ;  but  all  do  believe  there  is  a  divine  power 
and  nature.  Nor  (as  he  there  proceeds)  hath  men's  talk- 
ing and  agreeing  together  elfcctcd  this.  It  is  not  an  opi- 
nion settled  in  men's  minds  by  public  constitutions  and 
.sanctions;  but  in  every  matter  the  consent  of  all  nations 
is  to  be  reckoned  a  law  of  nature. 

And  -W'halever  the  apprehensions  of  those  few  (and  .some 
others  that  are  wont  Id  lie  nienlioned  under  the  same  vile 
character)  were  in  this  matter,  yet  .so  inconsideiaMe  halli 
the  dis.sent  been,  that  a<  another  most  ingenious  pnsran 
authors  writes,  "  In  so  great  a  contention  and  variety  of 
opinions,  (that  is,  concerning  what  God  is,)  herein  you 
shall  see  theb  law  and  rea.son  of  every  country  to  he 
harmonious  and  one;  thai  there  is  one  God,  the  King  and 
Father  of  all ;  that  the  many  are  but  the  servants  andi 
— co-nilers  unto  God  ;  that  herein  the  Greek  and  the  bar- 
barian say  the  same  thing,  the  islander  and  the  inhabitant 
of  the  continent,  the  wi.se  and  the  foolish  :  go  to  the 
utmost  bounds  of  the  ocean,  and  you  find  God  there. 
But  if  (says  he)  in  all  limes,  there  have  been  iwo  or 
three, k  an  aiheisticnl,  vile,  senseless  sort  of  persons,  whose 


(1  Diu^onui  aiid'rlici«luruit  C> 

lip.  rpportii)  wa«  minminiHl  *iftf.K.  ofterwarctji  'V.if. 

0  Epicurui.  wliuiii  Qlaii  liuowii  Kp»ll»  lo  M 
BCouiU  of  attMTuni.  but  nut  of  irrfUriuii ;  lu  liercaftt'r  niuy  tu  ulj««n'uU 

rciccniTuacul  QuaaL  I  i 


l>  Do  Nulura  Uoorum,  13).  1. 
wlto^^taj  Iliugdic!!  Laertiiu.  bi  Aris- 
Din^nm  Laciliui 


own  eyes  and  ears  deceive  them,  and  who  are  maimed  in 
their  very  soul,  an  irrational  and  steril  sort,  as  monstrous 
creatures,  as  a  lion  without  courage,  an  ox  without  horns, 
or  a  bird  without  wings;  yet,  out  of  those,  you  shall 
understand  somewhat  of  Goa  ;  for  they  know  and  confess 
him,  whether  they  will  or  no." 

III.  Yea,  and  the  use  of  a  temple,  and  the  exercise  of 
religion,  (which  suppose  the  second  ground  also,  as  well 
as  the  first,)  have  been  so  very  common,  (though  not 
altogether  equally  common  with  the  former.)  that  it  is 
the  observation  of  that  famed  moralist,!  "  Tnat  if  one 
travel  the  world,  it  is  possible  to  find  cities  without  walls, 
without  letters,  without  kings,  without  wealth,  without 
coin,  without  schools  and  theatres.  But  a  city  without  a 
temple,  or  that  useth  no  worship,  prayers,  &c.  no  one  ever 
saw."  And  he  believes  a  city  may  more  easily  be  built" 
without  a  foundation,  or  ground  to  set  it  on,  than  any 
community  of  men  have  or  keep  a  consistency  without 
religion. 

IV.  And  it  is  no  mean  argimient  of  the  commonness 
of  religion,  that  there  have  been  some  in  the  world,  and 
those  no  idiots  neither,  that  have  accounted  it  the  most 
constituent  and  distinguishing  thing  in  human  nature.  So 
that  Platonic  Jew"  judgeth  invocation  "of  God,  with  hope 
towards  him,  to  be,  if  we  will  speak  the  truth,  the  only 
genuine  property  of  man,  and  saith  that  imly  he  vho  is 
adud  by  suck  a  hope,  is  a  man,  and  he  that  is  destilute  of 
this  hope,  is  710  man  ;""  preferring  this  account  to  the 
common  definition,  (which  he  says  is  only  of  the  concrete 
of  man,)  that  he  is  a  rea.sonable,  and  mortal,  living  crea- 
ture. And  yet  he  extends  not  reason  further,  that  is,  to 
the  inferior  creatures ;  for  he  had  expressly  said  above, 
"  That  they  who  have  no  hope  towards  God,  have  no  part 
or  share  in  the  rational  nature."  And  a  noble  persouP  of 
our  own  says,  "  That  upon  accurate  search,  religion  and 
faith  appear  the  only  ultimate  differences  of  man  ;  whereof 
neither  diviitc  perfection  is  capable,  nor  brutal  imperfec- 
tion ;"  rea.son,  in  his  account,  descending  low  among  the 
inferior  creatures.  But  these  agreeing  more  peculiarly  lo 
man,  and  so  universally,  that  he  affirms,  "  There  is  no  man 
well  and  entirelv  in  his  wits,  that  doth  not  worship  some 
deity."  Who  therefore  accounted  it  a  less  absurdity  to 
admit  such  a  thing  as  a  rational  beast,  than  an  irreligious 
man.  Now  if  these  have  taken  notice  of  any  instances 
that  seemed  to  claim  an  exemption  from  this  notion  of 
man,  they  have  rather  thought  fit  to  let  them  pass  as  an 
anomalous  sort  of  creatures,  reducible  lo  no  certain  rank 
or  order  in  the  creation,  than  that  any  should  be  admitted 
into  the  account,  or  be  acknowledged  of  the  society  of 
men,  that  were  found  destitute  of  an  inclination  to  worship 
the  cominon  Author  of  our  beings.  And  according  to 
this  opinion,  by  whatsoever  steps  any  should  advance 
in  the  denial  of  a  Deity,  they  should  proceed  by  the 
same,  lo  the  abandoning  their  own  humanity ;  and  by 
saying  there  is  710  God,  should  proclaim  themselves  710 
men. 

However,  it  discovers  (which  is  all  that  is  at  present  in- 
tended by  it)  the  commonness,  not  to  say  absolute  uni- 
versality, of  religion,  in  the  observation  of  these  persons, 
whom  we  must  suppose  no  strangers  to  the  world,  in  their 
own  and  former  times.  And  if  it  afford  any  less  ground 
for  such  an  oKscrvaiion  in  our  present  time,  we  only  see 
that  a.s  the  world  grows  older  it  grows  worse,  and  sinks 
into  a  ileeper  oblivion  of  its  original,  as  it  recedes  further 
from  it. 

And  (notwilh.standing)  this  so  common  a  consent  is  yet 
not  without  its  weight  and  significancy  to  our  present  pur- 
pose ;  if  we  consider  how  impassible  it  is  to  ^ive  or  ima- 
gine any  tolerable  account  of  its  original,  il  we  do  not 
confess  it  natural,  and  refer  il  to  that  common  Author  of 
all  nature  whom  we  are  inquiring  about :  of  which  so  much 
is  said  by  divers  others.i  that  nothing  more  needs  here  la 
lie  said  about  il. 

V.  And  at  least  so  much  is  gained  by  it  10  a  temple. 


•IV.  iti».  1. 


.,,. h  ouvtbaivov  yofiov  xat  Xoyow. 

.  I,  !i.K.  r-u-  I'nlutcm.  m  liaip'Oi  Xff'i. 

ti  '   r'.  <  .i.inud  (leteriuB  pntiofi  insid. 

1  . 1,  jii   iiiiilD'  plnnt.    GrotHit  de  VeTUaie  CtirltHmue  KeHfi. 


Cbip.  II. 


THE  LIVING  TEMPLE. 


n 


that  unless  some  very  plain  and  ungainsayable  demonsti^- 
tion  be  brouijhi  a^inst  iht  grounds  of  it,  (which  will  be 
time  enouffh  to  consider  when  we  see  it  pretended  lo^  no 
opposition,  lit  to  be  regarded,  can  ever  be  made  to  it.  That 
is,  none  at  all  can  pos.sibly  be  made,  but  what  shall  pro- 
ceed from  the  most  immodest  and  rash  conlidence,  animated 
and  borne  up  only  by  a  design  of  being  most  licentiously 
wicked,  and  of  making  the  world  become  so.  Immodest 
confidence  it  must  be,  for  it  is  not  a  man,  or  a  nation,  or 
an  age,  that  such  have  to  oppose,  but  mankind ;  upon 
which  they  shall  ca-st,  not  some  lighter  reflection,  but  the 
vilest  and  most  opprobrious  contumely  and  scorn  that  can 
be  imagined.  That  i.s,  the  imputation  of  so  e^jregious  folly 
and  dotage,  as  all  this  while  to  have  worshipped  a  shadaw, 
as  the  author  of  their  being ;  and  a  Ji^ment,  for  their  com- 
mon parent.  And  this  not  the  ruder  only,  and  uninquisi- 
tive  vulgar,  but  the  wisest  and  most  con.sidering  persons  in 
all  times.  Surely  le.ss  than  clear  and  pregnant  demonstra- 
tion (at  lei-st  not  wild,  incoherent,  self-confounding  sup- 
positions and  surmi.ses,  of  which  more  hereafter)  will  never 
De  thought  suflicient  to  justify  the  boldness  of  an  attempt 
that  shall  carry  this  signification  with  it.  And  it  will  be 
a  confidence  equally  rash,  as  immodest.  For  what  can  be 
the  undertakers'  hope,  either  of  success  or  reward  t  Do 
thev  think  it  an  ea.sy  enterprise,  and  that  a  few  quirks  of 
malapert  wit  will  serve  the  turn  to  balfle  the  Deity  into 
nothing,  and  unteach  the  world  religion,  and  rase  out  im- 
pressions renewed  and  trtuismilted  through  so  many  ages, 
and  persuade  the  race  of  men  to  descend  a  peg  lower,  and 
believe  they  ought  to  live,  and  shall  die,  like  the  perishing 
beast  1  Or,  do  they  expect  to  find  men  indifl'erent  in  a 
matter  that  concerns  their  common  practice  and  liopel  add 
wherein  their  zeal  hath  been  wont  to  be  such  as  that  it  hath 
obtained  to  be  proverbial:  to  .strive  as  for  the  verv  altars. 
And  what  should  their  reward  be,  when  the  natural 
tendency  of  their  undertaking  is  to  exclude  themselves 
from  the  expectation  of  any  in  another  world  !  And  what 
will  they  expect  in  this,  i'rom  them  whose  temples  and 
altars  they  go  about  lo  subvert  ?  Besides,  that  it  they  be 
not  hurried  by  a  blind  impetuous  rashness,  they  would 
consider  their  danger,  and  apprehend  themselves  concerned 
10  strike  very  sure.  For  if  there  remain  but  the  lea.st  po.s- 
sibility  that  the  matter  is  otiierft-ise,  and  that  the  Biding 
doth  exist,  whose  honourand  worshiplhey contend  against, 
they  must  understand  his  favour  to  be  of  .some  concern- 
ment to  them;  which  they  lake  but  an  ill  coui-se  to  entitle 
themselves  unto.  Much  more  have  they  rea-son  to  be 
solicitous,  when  their  horrid  cause  not  only  wants  evidence, 
nor  hath  hitherto  preiende<l  lo  more  than  a  bare  possibility 
of  truth  on  their  side,  but  hath  so  clear  (and  a.s  yet  alto- 
gether unrefuted)  evidence  lyini; against  it,  that  quite  takes 
away  that  very  possibility,  and  all  ground  for  that  misera- 
ble languishiiig  hope,  ttiat  it  could  have  ever  ali'orded 
them.  Therefore  is  it  left  also  whollv  unimaginable,  what 
principle  can  animate  their  design,' other  than  a  sensual 
humour,  impatient  of  restraints,  or  of  anv  obliiralion  to  be 
solwr,  just,  and  honest,  beyond  what  their  own  inclination, 
and  (much-mistaken)  interest,  or  conveniency,  would  lead 
them  to. 

By  all  which  we  have  a  sufficient  measure  of  the  persons 
Irom  whom  any  opposition  unto  reliiion  can  be  expected, 
and  how  much  their  authority,  their  example,  or  their 
.scorn,  ought  lo  signify  with  us.  And  that  a  more  valuable 
"t'I^'^'''"J>  <^an  never  be  made,  our  experience,  both  that 
hiiherto  it  hath  not  been,  and  that  it  would  have  been  if  it 
could,  miffht  render  us  tolerably  secure.  For  surely  it 
may  well  tie  .sunpased,  that  in  a  world  so  many  atres  lost 
in  wickedness,  nil  imaginable  trials  would  have  been  made 
to  di--l)iirlhen  it  of  religion  ;  and  somewhat  that  had  been 
s[)ecious  ai  least,  to  that  purpose,  had  been  hit  upon,  if  the 
matter  had  been  any  ways  possible.  And  the  more  wicked 
the  world  hath  been, sodireetlyconlrarv  and  .so continually 
assaulted  a  principle,  not  vet  vanquished,  appears  the  more 
plainly  invincible.  And  that  the  assaults  have  been  from 
the  lusts  of  men.  rather  than  their  rea.son.  shows  the  more 
evidently,  that  their  reason  hath  only  wanted  a  ground  to 
work  upon,  which  if  it  could  have  been  found,  their  lusts 


had  certainly  pressed  it  lo  iheirservice  in  this  warfare,  and 
not  lia\e  endured,  rather,  the  molestation  of  continual 
checks  and  rebukes  from  it. 

Nor  need  ive  yet  to  let  our  minds  hang  in  suspen.se,  or 
be  in  a  dubious  expectation,  that  possibly  some  or  other 
great  wit  may  arise,  that  shall  perform  some  great  thing  in 
this  matter,  and  discover  the  groundlessness  and  folly  of 
religion,  by  plain  and  undeniable  reasons  that  have  not  !is 
yet  been  tliought  on;  but  betake  ourselves  to  a  stricter  and 
closer  consideration  of  our  own  grounds,  which  if  we  can 
once  find  lo  be  certainly  true,  we  may  be  sure  they  are  of 
eternal  truth,  and  no  possible  contrivance  or  device  can 
ever  make  them  lal.se 

VI.  Having  therefore  seen  what  comvwn  consent  may 
contribute  to  the  establishing  of  them  jointly  ;  we  may 
now  anply  ourselves  to  consider  and  search  into  each  of 
them  (so  far  as  they  arc  capable  of  a  distinct  considera- 
tion) severally  and  ajiaii.  Having  still  his  mark  in  our 
eye,  our  own  confirmation  and  excitation  in  reference  lo 
what  is  the  proper  work  and  bi^sinessof  a  temple,  religion 
and  conversation  with  God  :  how  little  soever  any  en- 
deavour in  this  kind  may  be  apt  to  signify  with  the  other- 
wise-minded. 

VII.  And,  first,  for  the  existence  of  God  ;  that  we  may 
regularly  and  with  evidence  make  it  out  lo  ourselves,  that 
he  is,  or  drith  exist,  and  may  withal  see  what  the  belief  of 
his  existence  will  contribute  towards  the  evincing  of  the 
reasonableness  of  erecting  a  temple  to  him.  It  is  requisite 
that  we  first  settle  a  true  notion  of  him  in  our  minds  ;  or 
be  at  an  agreement  with  ouiselves,  what  it  is  that  we  mean, 
or  would  have  lo  be  signified  by  the  name  of  God  :  other- 
wise we  know  not  what  we  seek,  nor  when  we  have  found 
him. 

And  though  we  must  beforehand  professedly  avow,  thai 
we  take  him  to  be  such  a  one  a.s  we  can  never  compre- 
hend in  our  thoughts;  that  this  knowledge  is  too  excellent 
for  us,  or  he  is  more  excellent  than  that  we  can  perfectly 
know  him;  yet  it  will  be  suflicient  to  guide  us  in  our 
search  alter  his  existence,  if  we  can  give  such  a  descrip- 
tion, or  assign  such  certain  characters  of  his  being,  as 
will  severally  or  together  distinguish  him  from  all  things 
else.  For  then  we  shall  be  able  to  call  him  by  his  own 
name,  and  say,  This  is  God  ;  whatever  his  being  may  con- 
ta.n  more,  or  whatsoever  other  pro^vriics  may  belong  to  it, 
beyond  what  we  can  as  yet  comjia-ss  in  ourpresent  thoughts 
of'him. 

VIII.  And  such  an  account  Ave  shall  haveof  what  weare 
inquiring  after,  if  we  have  the  conception  in  our  minds  of 
an  eternal,  uncau.sed,  independent,  necessary'  Being,  that 
hath  active  power,  life,  wisdom,  goodness,  and  whatsoever 
other  supposable  excellency,  in  the  highest  perfection 
originally,  in  and  of  itself 

Such  a  being  we  would  with  common  consent  express 
by  the  name  of  God.  Even  they  that  would  profess  to 
deny  or  doubt  of  his  existence,  yet  mu.st  aclmowledge 
this  to  be  the  noiion  of  that  which  they  deny  or  douM 
of  Or  if  they  should  say  this  is  not  it,  or  (which  is  all 
one')  that  they  do  not  deny  or  doubt  of  the  existence  of 
sucn  a  Bein?  as  this;  they  on  the  other  hand  that  would 
argue  for  his  existence,  may  conclude  the  cau.se  is  yielded 
them;  Mis  being  that  which  they  designed  to  contend 
for. 

It  must  indeed  be  acknowledged,  that  some  things  be- 
longing to  the  notion  of  God  might  have  been  more  ex- 
pressly named.  But  it  was  not  necessarj-  they  should, 
neing  sufficiently  included  here,  as  will  afterwards  appear: 
nor  perhaps  so  convenient;  some  things,  the  express  men- 
tion whereof  is  omitted,  being  such  as  more  captious  per- 
sons might  be  apt  at  first  to  startle  at;  who  yet  may 
possibly,  as  they  are  insinuated  under  other  expressions, 
iH'come  by  degrees  more  inclinable  to  receive  them  after- 
wards And  however  if  this  be  not  a  fvU  and  adequote 
notion,  (as  who  can  ever  tell  when  we  have  an  express,  dis- 
tinct, particular  noiion  of  G<xl.  which  we  are  sure  is  ade- 
quate and  fulll)  it  may  however  suffice,  that  it  is  a  f n/<  oti*, 
as  far  as  it  goes,  and  such  as  cannoi  be  mistaken  lor  the 
notion  ofnny  thing  else.  And  it  will  be  more  especially  suf- 
ficient to  our  present  purp^-se.  if  enough  be  comprehended 
in  it  to  recommend  him  to  us  as  a  fit  and  worthy  object  of 
religion;  and  whereto  a  temple  ought  lo  lie  designed:  as 


12 


THE  LIVING  TEMPLE. 


FiBT  I. 


it  will  appear  ihcre  is,  when  also  we  shall  have  added 
what  is  intended,  concerning  his  conversalileness  with 
men ;  the  ground  whereol'  is  also  in  great  part  included  in 
this  account  of  him;  so  that  the  consideration  of  it  can- 
not be  wholly  severed  from  that  of  his  existence  ;  as  hath 
been  intimated  above.  That  is,  that  if  such  a  Being  ex- 
ist, unto  which  this  notion  belongs,  it  will  sutficiently  ap- 
pear, he  is  such  as  that  he  can  converse  with  men,  though 
It  doth  not  thence  certainly  follow  that  he  will.  For  it 
were  a  rash  and  bold  adventure,  to  say  he  could  not  be 
God,  if  he  did  not  condescend  to  such  terms  of  reconci- 
liation and  converse  with  apostate  creatures.  Whereof, 
therefore,  more  is  to  be  said,  than  the  mere  manifesting 
his  existence,  in  its  own  place. 

And  as  to  this,  we  shall  endeavour  to  proceed  gradual- 
ly, and  in  the  most  familiar  and  intelligible  way  we  can. 
I  am  not  unapprehensive  that  I  might  here  indeed,  fol- 
lowing great  examples,  have  proceeded  in  another  method 
than  that  which  I  now  choose.  And  because  we  can  have 
no  true,  appropriate,  or  distinguishing  idea  or  conception 
of  Deity,  which  doth  not  include  necessity  of  existence  in 
it,  have  gone  that  shorter  way,  immediately  lo  have  con- 
cluded the  existence  of  God,  from  his  idea  it.self  And  I 
see  not,  but  treading  those  wary  steps  which  the  incompa- 
rable Dr.  Cudworth  (in  his  Intell.  System)  hath  done,  that 
argument  admits,  in  spite  of  cavil,  of  being  managed, 
with  demonstrative  evidence.  Yet  since  some  most  per- 
tinaciously insist  that  it  is  at  the  bottom  but  a  mere  so- 
phism; therefore  (without  detracting  any  thing  from  the 
force  of  it  as  it  stands  in  that  excellent  work,  and  the 
writings  of  some  other  noted  authors)  I  have  chosen  to  go 
this  other  way,  as  plainer  and  less  liable  to  exception, 
though  further  about.  And  beginning  lower,  lo  evince 
from  the  certain  present  existence  of  things  not  existing 
necessarily,  or  ol  themselves,  their  manifest  dependence 
on  what  doth  exist  necessarily  or  of  itself;  and  how  ma- 
nifestly impossible  it  was  that  any  thing  should  exist  now, 
or  hereafter  to  all  eternity,  if  somewhat  had  not  existed 
necessarily  and  of  itself,  from  all  eternity.  And  I  trust, 
not  only  this  will  appear  with  competent  evidence  in  the 
sequel  of  this  discourse,  but  also  that  this  necessary  self- 
existent  Being,  is  God,  a  Being  absolutely  perfect,  such 
to  whom  the  rest  of  his  idea  must  belong  ;  and  to  whom 
religion  or  the  honour  of  a  temple  is  due. 

And  because  that  was  the  point  at  which  this  discourse 
principally  aims,  and  wherein  it  finally  terminates,  not 
merely  the  discovering  of  atheism,  but  irreligion ;  from 
an  apprehension  that  as  to  use  and  practice,  it  was  all  one 
to  acKnowledge  no  God  at  all,  as  only  such  a  one  to  whom 
no  temple  or  religion  could  belong :  it  was  therefore  be- 
sides my  purpose,  to  consider  the  several /«™is  or  schemes 
of  atheism,  that  have  been  devised  in  any  age,  as  that 
excellent  person  hath  done;  and  enough  for  my  purpose, 
to  refute  the  Epicurean  alhei.sm,  or  theism,  (it  is  indif- 
ferent which  you  call  it,)  because  that  sect-master,  while 
he  was  libera!  in  granting  there  were  deities,  yet  was  so 
impious  as  to  deny  worship  lo  any,  accounting  they  were 
such,  as  between  whom  and  man  there  could  be  no  con- 
versation ;  on  their  pari  by  proindeitce,  or  on  man's  by  re- 
ligion. Therefore,  if  we  shall  have  made  it  evident  in 
the  issue,  that  God  is,  and  is  conversable  with  men,  both 
the  Epicurean  atheism  vanishes  from  off  the  stage,  and 
with  it  all  atheism  besides,  and  irreligion. 

IX.  We  therefore  begin  with  God's  existence.  For  the 
evincing  whereof  we  may,  1.  Be  most  assured,  that 
there  hath  been  somewhat  or  other  from  all  eternity,  or 
that  looking  backward,  somewhat  of  real  being  must  be 
confessed  eternal.  Let  such  as  have  not  been  used  to 
think  of  any  thing  more  than  what  they  could  .see  wiih 
their  eyes,  and  to  whom  reasoning  only  seems  dilficnlt, 
because  they  have  not  tried  what  iliey  can  do  in  it,  but 
use  their  thoughts  a  Utile,  and  by  moving  them  a  few 
easy  steps,  they  will  soon  fiml  themselves  as  sure  of  this, 
as  that  they  see,  or  hear,  or  understand,  or  are  any 
thing. 

For  being  sure  that  .something  now  is,  (that  vou  see,  for 
instance,  or  are  something,)  you  must  ilicn  acknowledge, 
that  certainly  either  something  always  wx'*,  and  hath  ever 
been,  or  been  from  all  eternity;  or  else  you  must  say, 
that  sometime,  nothing  was;  or  that  all  being  once  was 


not.  And  so,  since  you  find  that  something  nov  is,  that 
there  was  a  lime  when  any  thing  of  being  did  beirin  to 
be,  that  is,  that  till  that  time,  there  was  nothing;  bui  now, 
al  that  time,  somewhat  first  began  to  be.  For  what  can 
be  plainer  than  that,  if  all  being  sometime  was  not,  and 
nolo  some  being  is,  every  thing  of  being  had  a  beginning? 
And  thence  it  would  follow  that  some  being,  that  is,  the 
first  that  ever  began  to  be,  did  of  itself  start  up  out  of 
nothing,  or  made  it.self  to  be,  when  before  nothing  was. 

But  now,  do  you  not  plainly  see  that  it  is  altogether 
impossible  any  thing  should  do  so ;  that  is,  when  it  was 
as  yet  nothing,  and  when  nothing  at  all  as  yet  was,  that 
it  should  make  itself,  or  come  inio  being  of  itself?  For 
surely  making  it.self  is  doing  something.  But  can  that 
which  is  nothing  do  any  thing  1  Unto  all  doing  there 
must  be  some  doer.  Wherefore  a  thing  must  be,  before 
it  can  do  any  thing ;  and  therefore  it  would  follow  ihat 
it  was  before  it  was  ;  or  vas  and  v:as  not,  was  something 
and  nothing,  at  the  same  time.  Yea,  and  it  was  diverse 
from  itself  For  a  cause  must  be  a  distinct  thing  from 
that  which  is  caused  by  it.  Wherefore  it  is  most  appa- 
rent that  some  being  hath  ever  been,  or  did  never  hegm  to 
be.     Whence  further, 

X.  It  is  also  evident,  2.  ihat  some  being  was  un- 
caused, or  was  ever  of  itself  without  any  cause.  For 
what  never  was  from  another  had  never  any  cause,  since 
nothing  could  be  its  own  cause.  And  somewhat,  as 
appears  from  what  hath  been  said,  never  was  from  an- 
other. Or  it  may  be  plainly  argued  thus ;  that  either 
some  being  was  uncau.sed,  or  all  being  was  caused.  But 
if  all  being  were  caused,  then  some  one,  at  least,  was 
the  cause  of  itself:  which  hath  been  already  shown  im- 
possible. Therefore  the  expression  commonly  used  con- 
cerning the  first  Being,  that  it  was  of  itself,  is  only  lo  be 
taken  ncgutivchi,  that  is,  that  it  was  not  of  another,  not 
positiveU/,  as  if'  it  did  sometime  make  itself  Or,  what 
there  is  positive,  signified  by  that  form  of  speech,  is  only 
lo  be  taken  thus,  that  it  was  a  being  of  that  nature,  as 
that  it  was  impossible  it  should  ever  not  have  been.  Not 
that  il  did  ever  of  ilself  step  out  of  not  being  into  being: 
of  which  more  hercafler. 

XI.  And  now  it  is  hence  further  evident,  3.  that  some 
being  is  independent  upon  any  other,  that  is,  whereas  il 
alreadv  appears  that  some  being  did  never  depend  on  any- 
other,  as  a  productive  cause  ;  or  was  not  beholden  to  any 
other,  that  it  might  come  into  being.  It  is  thereupon 
equallv  evident  that  it  is  simply  independent,  or  cannot 
be  beholden  to  anv  for  its  continued  being.  For  what  did 
never  need  a  productive  cause,  doth  as  liiile  need  a  sus- 
taining or  conserving  cause.  And  to  make  this  more 
plain,  either  some  being  is  independent,  or  all  bemg  is 
dependent.  But  there  is  nothing  without  the  compass  of 
all  hein?.  whereon  it  mav  depend.  Wherefore  to  say, 
Ihat  all  being  doth  depend,' is  lo  say  it  depends  on  nothing, 
Ihat  is,  Ihat  it  depends  not.  For  to  depend  on  nothing,  is 
not  to  depend.  It  is  therefore  a  inanifesl  contradiction, 
lo  sav  Ihat  all  beins  doth  depend  :  against  which  it  is  no 
relief  lo  sav,  that  all  beings  do  circularly  depend  on  one 
another.  For  so,  however,  ihe  whole  circle  or  sphere  ol 
being  should  depend  on  nothing,  or  one  at  last  depend  on 
ilself;  which  negalivelv  taken',  as  before,  is  true,  and  the 
thing  we  contend  for:  ihat  one,  the  common  support  ol 
all  the  rest,  depends  not  on  any  thing  without  itself. 
Whence  also  it  is  plainly  consequent, 

XII.Thai,4.sucIi  a  being  is  neces,sary,or  doth  necessarily 
exist ;  Ihat  is,  ihat  it  is  of  such  a  nature  as  that  it  could  not 
or  cannot  but  be.  For  what  is  in  being  neither  by  its  own 
choice,  or  any  oiher'.s,  is  necessarily.  But  what  was  not 
made  by  itself  (which  hath  been  shown  imnos.sible  that 
anv  thing  shoulfl)  nor  bv  anv  olher.  (as  il  hath  been  proved 
something  was  not,)  it  is  manifest,  it  neither  depended  on 
its  own  choice,  nor  any  other's,  that  it  is.  And  therefore 
its  existence  is  not  owing  to  choice  at  all.  but  to  Ihe  ne 
cessiiv  of  its  own  nature.  Wherefore  it  is  always  by  a 
simple,  absolute,  natural  necessity  ;  being  of  such  a  nature, 
lo  which  il  is  altogether  repugnant,  and  impassible  ever  not 
to  have  been,  or  ever  lo  rea.se  from  being.  And  now  ha- 
ving gone  thus  far,  and  being  assured  that  hiiherto  we  feel 
the  ground  firm  under  us;  that  is,  having  gained  a  full 
certainty  that  there  is  an  eternal,  uncaused,  independent. 


Cait.n. 


THE  LIVING  TEMPLE. 


13 


necessary  Being,  and  therefore  actaally  and  everlasting 
existing;  we  may  advance  one  step  further,  and  with 
equal  assurance  add, 

XIII.  5.  That  this  eternal,  independent,  uncaused, 
necessary  Being,  is  self-aciive,  that  is,  (which  is  at  pre- 
sent meaut,)  not  such  as  acts  upon  itself,  but  that  hath 
the  power  of  acting  upon  other  things,  in  and  of  itself, 
without  deriving  it  from  any  other.  Or  at  least  that  there 
is  such  a  Being  xs  is  eternal,  uncaused,  &c.  having  the 
power  of  action  in  and  of  itself  For  either  such  a  Be- 
ing as  hath  been  already  evinced  is  of  iuself  active,  or 
unactive,  or  either  hath  the  power  of  action  of  it.self,  or 
not.  If  we  Will  say  the  latter,  let  it  be  considered  what 
we  say,  and  to  what  purpose  we  say  it. 

First,  we  are  to  weigh  what  it  is  we  affirm,  when  we 
speak  of  an  eternal,  uncaused,  independent,  necessary  Be- 
ing, that  is  of  iuself  totally  unactive,  or  destitute  of  any 
active  power.  If  we  will  .say  there  is  some  such  thing, 
we  will  confess,  when  we  have  called  it  something,  it  is  a 
very  silly,  despicable,  idle  something,  and  a  something(if 
we  look  upon  it  alone)  as  good  as  nothing.  For  there  is 
but  little  odds  between  being  nothing,  and  being  able  to  do 
nothing.  We  will  again  confess,  eternity,  self-origination, 
independency,  necessity  of  existence,  to  be  very  great  and 
highly  dignifying  attributes;  and  that  iinpon  a  most  in- 
conceivable excellency.  For  what  higher  glory  can  we 
ascribe  to  any  being,  than  to  acknowleilge  it  to  have  been 
from  eternity  of  itself,'  without  being  beholden  to  any 
other,  and  to  be  such  as  that  it  can  be,  and  cannot  but  be 
in  the  same  state,  self-subsisting,  and  self-sufficient  to  all 
eternity  1  And  what  inconceivable  myriads  of  little  sense- 
less deities  must  we  upon  that  supposition  admit !  (as 
would  appear  if  it  were  fit  to  trouble  the  reader  with  an 
explication  of  the  nature  and  true  notion  of  matter,  which 
the  being  now  supposed,  must  be  found  to  be !)  but  what 
can  our  reason  either  direct  or  endure,  that  we  should  so 
inconeruouslv  misplace  so  magnificent  attributes  as  these, 
and  ascribe  ihe  prime  glory  of  the  most  excellent  Being, 
unto  that  which  is  next  to  nothing  1  What  might  further 
be  said  to  demonstrate  the  impossibility  of  a  self-subsist- 
ing and  self-original,  unactive  Being,  will  be  here  unsea- 
sonable and  pre-occupying.  But  if  .iny  in  the  mean  lime 
will  be  so  sullen  as  to  say  such  a  thing, 

Let  it,  secondly,  be  considered  to  what  purpose  they  say 
it.  Is  it  to  exclude  a  necessary  self-active  being  1  But  it  can 
signify  nothing  to  that  purpose.  For  such  a  being  they  will 
be  forced  to  acknowledge,  let  them  do  what  they  ran  (he- 
sides  nutting  out  their  own  eyes)  notwithstanding.  For  why 
will  they  acknowledge  any  necessary  being  at  all,  that  was 
ever  of  itself !  Is  it  not  biecause  they  cannot,  otherwise, 
tor  their  hearts  tell  how  it  was  ever  possible  that  any  thing 
at  all  could  come  into  beingi  But  finding  that  something 
is,  they  are  compelled  to  acknowledge  that  something  hath 
ever  been,  necessarily  and  of  itself    No  other  account 

r  We  will  aclcnowlHfrr  an  impmpriply  in  this  word,  and  itx  cnnjucnip, 
•e<r-or/f  tno/f ,  Bomctimm  ticrvattcr  lucil ;  which  ypt  is  rp«>nip«.iwedby  tlK-ir 
con\'eniency ;  a*  ttiey  may  porttaps  linil  wim  snail  make  tnal  how  to  fx- 
[ross  Uie  icDse  intpnuod  by  tnem  in  otlH-r  wi,rd^.  And  Uipy  am  usim]  with- 
out nupicion,  Uiat  it  can  bo  tlKmyht  thcv  arc  meant  to  Bignify  an  ifcvf-r 
Qod  itavc  unpnal  to  hnm,.]l';  tait  in  tno  negative  sense,  that  lie  never 
received  it  from  any  other :  yea.  and  that  lio  is.  what  Ls  more  than  equivalent 
to  his  tK'inf.  ■rir-eauscd  ;  namely,  a  Reiiiff  of  himselt'  so  excellent  as  not  to 
ne«l  oc  be  capable  to  admit  any  cause  Vid.  c.  4.  Sect  3.  Ami  with  the  ck- 
reclation  of  the  same  allowance  which  hath  been  |n%-en  to  (itTdirio,,  or  other 
lake  words.  We  also  take  it  for  cranled,  (which  it  may  suffice  to  hint  here 
uoce  fur  all.)  that  when  we  use  here  tlie  wont  ttif-tubtUtrnt.  it  will  tM>  under- 
itond  we  intend  by  it,  (without  loirical  or  melapn)-Bical  nicety,)  not  the  mere 
exdusiiin  of  dependence  uo  a  sutuoct.  but  on  a  cnu-so. 

4  .\'\i\  i\ b..||i,T  tiy  the  way  tliis  will  not  aifonl  us  (Ihoujrh  that  be  none 

'.:  .in.-.*s)  plain  evidence  that  Umre  can  be  no  such  thinr  as 

r  iniiUcr,   mav   be  exiunined  by  such  as  think  111  to  ^ve 

<  '*iun.     For  let  it  lie  oinsitlcred,  if  every  jtart  and  |»ar. 

■i  ■    i;'  the  matter  of  this  universe  were   itself  a  necessary 

l>..^.. .  .-    ir  from   all  eternity,  it  must  have  not  only   its   simple 

beiNjr,  t«i(  il«  Isiiiir  such  or  such,  of  itself  necessarily;  or  mther  every 
thin^  of  it,   <tf  any   was  lielun({inir  to  it,  must  be  its  \.ery  simple  being 

' — '    "  — ceive  any  accession  to  itself,  when  it  is  siip- 

I  its  fellows,  as  any  of  them  upon  it )  Su[>- 
TiOtinn  among  themselves,  renui- 


ion.  till  they  shall  i 


thereto,  but  only  of  their  (iffii 
aptly  to  be  disposed  in  Ihe  no 

cnaDge  possible)    For  supihim  one  of  these  narlides  from  eternity  of 

or  such  a  figure,  a*  tn.mgular.  Iwioked,  Ac  how.  can  it  lose  anv  thing  fnim 
itself,  oc  suffer  any  ullenitiun  i»fits  figure  which  essentially  and  necessarilv 
belonged  to  it  from  eternity )  That  to  which  it  is  neci.siiary  lo  be  such  it  is 
mposflible  to  it  nirf  inU.  such.    Or  suppose  no  alteration  of  figure  (which 

Epwurus  admits  not)  i "^  ■ 

Iweome   coni-enicntly  s 
possible.    Because  you 


could  be  given  how  other  things  came  to  be.  But  what ! 
doth  it  signify  any  thing  towards  the  giving  an  account  of, 
the  original  of  all  other  things,  tosuppose  only  an  eternal, 
self-suteisting,  unactive  being  ?  Did  that  cause  other 
things  to  be  1  Will  not  their  own  breath  choke  them  it 
they  attempt  to  utter  the  self-contradicting  word.s,  an  un- 
active cause  (t.  e.  efficient  or  author)  of  any  thing.  And 
do  they  not  see  they  are  as  far  from  their  mark  ;  or  do  no 
more  towards  the  a.ssigning  the  original  of  all  other  things, 
by  supposing  an  eternal,  unactive  being  only,  than  if  they 
supposed  none  at  all.  That  which  can  </«  nothing,  can  no 
more  be  the  productive  cause  of  another,  than  that  which 
is  nothing.  Wherefore  by  the  same  reason  that  hath  con- 
strained us  to  acknowledge  an  eternal,  uncaused,  inde- 
pendent, necessary  being,  we  are  also  unavoidably  led  to 
acknowledge  this  being  to  be  self-active,  or  such  as  hath 
the  power  of  action  in  and  of  itself;  or  that  there  is  cer- 
tainly such  a  being,  that  is  the  cause  of  all  the  things 
which  our  sense  tells  us  are,  besides,  existent  in  the  world. 

XIV.  For  what  else  is  left  us  to  say  or  think  1  Will  we 
think  tit  to  say,  that  all  things  we  behold,  were,  as  they 
are,  necessarily  existent  from  all  eternity  1  That  were  lo 
speak  against  our  own  eyes,  which  continually  behold  the 
rise  and  fall  of  living  things,  of  whatsoever  sort  or  kind, 
that  can  come  under  their  notice.  And  it  were  to  speak 
against  the  thing  itself,  that  we  say,  and  to  say  and  unsay 
the  same  thing  m  the  .same  breath.  For  all  the  things  we 
behold  are  in  some  respect  or  other  (internal  or  external) 
continually  changing,  and  therefore  could  never  long  be 
beheld  as  ihey  are.  And  to  .say  then,  ihev  have  been  con- 
tinually changing  from  eternity,  and  yet  have  been  neces- 
sarily, is  unintelligible,  and  flat  nonsense.  For  what  Ls 
necessarily,  is  always  the  same  ;  and  what  is  in  this  or  that 
posture  necessarily,  (ihat  is,  by  an  intrinsic,  simple,  and 
absolute  necessity,  which  mu.st  be  here  meant,)  must  be 
ever  so.  Wherefore  to  suppase  the  world  in  this  or  that 
stale  necessarily ;  and  yet  that  such  a  state  is  changeable, 
is  an  impossible  and  self-contradicting  supposition." 

And  to  sayany  thing  is  changing  from  eternity,  signifies 
it  is  always  undergoing  a  change  which  is  never  past  over, 
that  is,  that  it  is  eternally  unchanged,  and  is  ever  the  same. 
For  the  least  imaginahledegreeof  change  is  some  change. 
What  is  in  any  the  least  respect  changed,  is  not  in  every 
respect  the  same.  Suppose  ihen  any  thing  in  this  present 
state  or  posture,  and  that  it  is  eternally  changing  in  it; 
either  a  new  state  and  posture  is  acquired,  or  not.  If  it 
be,  the  former  was  temporarj-,  and  hath  an  end;  and 
therefore  the  ju.st  and  adequate  measure  of  it  was  not 
eternitv,  which  hath  no  end;  much  less  of  the  change  of 
it,  or  the  transition  from  the  one  state  to  the  other.  But 
if  no  new  slate  or  posture  be  acquired,  (which  any  the 
least  gradual  aUeralion  would  make,)  then  it  is  eternally 
unchanged  in  any  the  least  degree.  Therefore  eternal 
changing  is  a  manifest  contradiction. 

nr  ili'it  fmrtirl,^.  t.iit  vou  must  suppose  it  in  some  or  otlier  uhi.  or  point  of 
si.,i..  ,iih!  It  It  u  inces.*arily,  it  is  hero  necessarily;  for  what  is  simply 
I  I.     .<       >-  I  .  But  if  it  he  here  necessarily,  (that  is,  in  this  or  ifuil 

[..       .  [  •   r  111  some  or  oth'.r  it  roust  be,  and  it  cannot  be  hire  and 

In.  r.   ';    Ml  II  iiiii-t  ls>  heie  eternally,  and  can  never  not  be  here.    Th,.re. 

li.i.-  M<-  (.11,  ii.i.i-  no  notion  of  necivarily  alterable  or  movealile  matter, 
which  IS  not  uieonMsleiit  and  n>inignant  lo  itaelf  Therefore  also  motion 
must  proceed  from  an  immoveable  mover,  as  hath  been  (though  ujsin 
another  ground)  concluded  of  old.  But  how  action  tut  extra  stands  with 
the  immutability  of  tin'  I)eit».  must  be  feich,.d  fmm  the  coiisidi-mtion  of 
otlier  perfections  belonging  thereto.  Of  which  metnphi-sicians  and  school, 
men  may  be  con-sulled,  disctsusing  at  large.  See  Suarez.  Ledrjitna  it  ttt- 
rina  prrffcrionf.  wnlh  many  more,  at  k-lsure.  Whatsoever  difficulty  we 
may  apprehend  : 


lind    forcsi-eing   peifecUy    all    futurity,    togetlie 


Mi,i   ■„.„,,..„   .«..„-,    ....   . ,.   ~, ......  eternal 

detemiination  ef  will  concerning  the  existence  ot  such  and  *uch 

things  to  such  an  instant  or  point  of  time,  can  suffice  to  tla  ir  rrr^duction 

witlHiut  a  suiier.add«.d  efflux  of  power  at  that  instant ;  w  bich  would  seem 

lo  infer  somewhat  of  mutation:  yet  as  the  former  i.f  tlio,.  cannot  be  de. 

nion«lrat<Hl  iiisutficienl.  Inor  shall  we  €*^r  reckon  oursel\,.«  pinched  in  this 

malterlill  we  sw  that  phiinlv  and  fiilly  done.)  so  they  are  very  nbsUnately 

blind  that  cannot  see  upon  the  addition  of  the  latt^-r  the  vast  diflerence  irf 

tlM.se  two   CUM*-  viz.    the   facile   silent   egn'ss   of  a  sufTieient  j>ower.   in 

piir>iiinnre   lo  a  calm,  complacenliul.  eienml  imrpose ;  for  the  production 

oflhis  oreali<in,  by  whicbth..|-gent  sets  ™it  up<.u   it-elf   but  upon  its  own 

rn.;il>ire  niiiiie  bv  its  own  anion  ;  and  the  e  emal,  blind,   ungosemed  action 

of  mult.r  ui>in  itself  hv  which  it  is  i«'n»lually  changing  itself,  while  yet 

it  is  supis.si'd  n>.c(.ssanly  what  it  was  Is. fore     And  how  much  more  easily 

ruiir.  iwiM.- tlmi  i«.  than  this ;  how  also  liberty  of  action  oonsisls  with  ne. 

...  divers  ha*-o  showni  to  which  purpose  somewhat  not 

'-'  seen.  Ficin  fiA.  H  cap.  12.  dc  immorttd.  4-c,     But  in 

■I.  iirvtence  to  imagine  a  difficulty.    For  our  own  l«.inf, 

. .  t  as  to  us  is  necirtsan',  t  &  it  is  imposisl  upon  us ; 

...  i„.;nr  hv  n„r  .>wn  choicc  ;  and  jec  are  conscioua  to  our* 

litieny  of  acting.    Vc«.  and  not  only  doth 


fhune  no  imagination  of  the  existence  of  tins  I 


THE  LIVING  TEMPLE. 


Part  I. 


But  if  it  be  said,  though  eternity  be  not  the  measure  of 
one  chanpje,  it  may  be  of  infinite  changes,  endlessly  suc- 
ceeding one  another;  even  this  also  will  be  found  contra- 
dictious and  impossible.  For,  (not  to  trouble  the  reader 
with  the  more  intricate  controversy  of  the  possibility  or 
impossibility  of  infmite  or  eternal  succession,  about  which 
they  who  have  a  mind  may  consult  others,')  if  this  signify 
any  thing  to  the  present  purpose,  it  must  mean  the  infinite 
or  eternal  changes  of  a  necessary  being.  And  how  these 
very  terms  do  clash  with  one  another,  methinks  any  .sound 
mind  might  apprehend  at  the  first  mention  of  them;  and 
how  manifestly  repugnant  the  things  are,  may  be  collected 
from  what  hath  been  said  ;  and  especially  from  what  was 
thought  more  fit  to  be  anne.xed  in  the  margin. 

But  now  since  we  find  that  the  present  slate  of  things  is 
changeable,and  actually  changing, and  that  what  is  change- 
able is  not  nece.ssarily,and  of  itself;  and  since  it  is  evident 
that  there  is  some  necessary  being;  (otherwise  nothing 
could  ever  have  been,  and  that  without  action  nothing 
could  be  from  it ;)  since  also  all  change  imports  somewhat 
of  passion,  and  ail  pa.ssion  supposes  action,  and  all  action 
active  power,  and  active  power  an  original  seal  or  subject, 
that  is  self-active,  or  that  hath  the  power  of  action  hi  and 
of  itself;  (for  there  could  be  no  derivation  of  it  from  that 
which  hath  it  not,  and  no  first  derivation,  but  from  that 
which  hath  it  originally  of  itself;  and  a  iirst  derivation 
there  must  be,  since  all  things  that  are,  or  ever  have  been, 
furnished  with  it,  and  not  of  themselves,  must  either  me- 
diately or  inunediately  have  derived  it  from  that  which  had 
it  of  itself ;)  it  is  therefore  manifest  that  there  is  a  neces- 
sary, self-active  Being,  the  Cause  and  Author  of  this  per- 
petually variable  state  and  frame  of  things.    And  hence, 

XV.  6.  Since  we  can  frame  no  notion  of  life  which 
self-active  power  doth  not,  at  least,  comprehend,  (as  upon 
trial  we  shall  find  that  we  cannot,)  it  is  consequent,  that 
this  Being  is  also  originally  vital,  and  the  root  of  all  vi- 
tality, such  as  hath  life  in  or  of  itself,  and  from  whence 
il  is  propagated  to  every  other  living  thing." 

And  so  as  we  plainly  see  that  this  sensible  world  did 
sometime  begin  to  be,  il  is  also  evident  that  it  took  its  be- 
ginning from  a  Being  essentially  vital  and  active,  that 
had  itself  no  beginning.  Nor  can  we  make  a  difficulty 
to  conclude,  that  this  Being  (which  now  we  have  shown 
is  active,  and  all  action  implies  .some  power)  is, 

XVI.  7.  Of  va.st  and  mighty  power,  (we  will  not  say 
infinite,  lest  we  should  step  too  far  at  once ;  not  mind- 
ing now  to  discuss  whether  creation  require  infinite 
power,)  when  we  consider  and  contemplate  the  vastness 
of  the  work  performed  by  il.  Unto  which  (if  we  were 
to  make  our  estimate  by  nothing  else)  we  must,  at  least, 
judge  this  power  to  be  proportionable.  For  when  our 
eyes  behold  an  eflect  exceeding  the  power  of  any  cause 
which  they  can  behold,  our  mind  must  step  in  and  supply 
the  defect  of  our  feebler  sense ;  so  as  to  make  a  judgment 
that  there  is  a  cause  we  see  not,  equal  to  this  effect.  As 
when  we  behold  a  great  and  magnificent  fabric,  and  en- 
tering in  we  see  not  the  nnuster,  or  any  living  thing, 
(which  was  Cicero's  observation"  in  reference  to  this 
present  purpose,)  besides  mice  and  weasels,  we  will  not 
think  that  mice  or  weasels  built  it.  Nor  need  we  in  a 
matter  so  obvious,  insist  further.  But  only  when  our  se- 
verer reason  hath  made  us  confess,  our  further  contem- 
plation should  make  us  admire,  a  power  which  is  at  once 
Doth  so  apparent  and  so  stupendous. 


Corollary.  And  now,  from  what  hath  been  hitherto 
discoursed,  it  seems  a  plain  and  necessary  consectn- 
ry,  that  this  world  had  a  cause  diverse  from  the  mat- 
ter whereof  it  is  composed. 

For  otherwise  matter  that  liaili  been  more  generally 

t  Parkrr  T.-nlnm.  l^hynico-Thool.  Doroiloii.  IMiiliw.  ront.  Dr.  Mon'a  En 
chirid.  MotaiihvH. 

u  Which  will  nliiii  pmvo  it  lo  ho  n  Sptrit ;  iitilo  whirli  onliT  iif  Mnfn  t'^ 
BcniinI  vilntitv.  or  llial  liCi'  tm  cmiontinl  to  thitm.  4<i«>in4  um  «)i.(tine\iiflhiiitf  a  i>rt> 
fidrty  lictwprn  il  and  II  IxMly,  an  any  olhor  wii  rnii  fii^trn  iiiMin  ;  that  i«,  tlmi 
thoujfli  a  iNNly  niny  l>o  truly  Haid  to  livii,  yet  il  livi<«  by  a  lili>  Ihiit  i*  acridi'ittal. 
ond  Hnparabln  from  it,  so  m  Ihat  il  may  ctM*o  to  hvo.  and  yd  Imi  a  Ukly  8lilt : 
wlion^aM  a  npint  Hvofl  by  ilH  own  flmcnco  ;  no  Uuil  il  can  nii  morn  ron«ic  to  livi< 
Uiaji  Ui  bo.    And  u  whore  that  cidcnce  i»  bonuwud  and  durivcd  only,  an  it  is 


taken  to  be  of  itself  altogether  unactive,  must  be  stated 
the  only  cause  and  fountain  of  all  the  action  and  motion 
thai  is  now  to  be  found  in  the  whole  universe :  which  is 
a  conceit,  wild  and  absurd  enough  ;  not  only  as  it  opposes 
the  common  judgment  of  such  as  have  with  the  greatest 
diligence  inquired  into  things  of  this  nature,  but  as  being 
in  itself  manifestly  impossible  to  be  true  ;  as  would  easily 
appear,  if  il  were  needful  to  pre.ss  further  Dr.  More's» 
rea-sonings  to  this  purpose  ;  which  he  hath  done  snlficient- 
ly  for  himself 

And  also  that  otherwise  all  the  great  and  undeniable 
changes  which  continually  happen  in  it  most  proceed 
from  its  own  constant  and  eternal  action  upon  itself,  while 
it  is  yet  feigned  to  be  a  necessary  being ;  with  the  notion 
whereof  they  are  notoriously  inconsistent.  Which  there, 
fore  we  taking  to  be  most  clear,  may  now  the  more  .se- 
curely proceed  to  what  follow. 


CHAPTER  III. 


Windom  UBcrted  to  belong  to  t)ii<i  Being.  Tlie  jiToduction  ofUiu  world  bra 
nugtity  agent  destitute  uf  uisdum  impossible.  On  considemtion  of.  1.  What 
would  tw  advenie  to  this  prmluction.  3.  What  would  be  wanting ;  some 
effects  to  which  a  designing  cause  will,  on  all  hands,  tie  confessed  necessary. 
lia\ing  inanifeHt  characters  uf  skill  and  design  upon  them.  Atisurd  here  lu 
accept  the  works  of  nature  ;  wherein  at  least  e()ual  characters  of  wisdom 
and  design  are  to  be  seen,  as  in  any  the  most  confessed  pieces  of  a 


greater  imiiortance.  Furtlier  instance,  in  the  comiKwilion  of  the  bodies  of 
uninmlH.  Two  contrary  causes  of  men's  not  acknowledging  the  wisdom  of 
Ibfir  Maker  herein.  Progress  i!'_madc  from  the  con.«ideralion  oftlie  parts 
and  frame,  to  the  powers  and  functions,  of  terrestrial  ervalnres.  tJrowlh, 
iiutntion,  propagation  of  kind,  i^iiontaneous  motion,  sensation.  The  pre- 
tence considered,  that  the  bodies  of  animals  are  machines.  1.  How  impro- 
bable il  i>».  2.  How  little  lo  the  purpose.  The  powers  of  the  human  soul. 
II  ajipears,  vntwitfuitandiiig  tliein.  it  hail  a  cause  ;  bt/  Ihcm. 


I.  We  therefore  add,  that  this  Being  is  wise  and  in- 
telligent, as  well  as  powerful ;  upon  the  verj"  view  ofthis 
world,  it  will  appear  .so  va.st  power  was  guided  by  equal 
wi.sdom  in  the  framing  of  il.  Though  this  is  wont  to  be 
the  principal  labour  in  evincing  the  existence  of  a  Deiiy, 
namely,  the  proving  that  this  universe  owes  its  rise  to  a 
wi.se  and  designing  cause ;  (as  may  be  seen  in  Cicero's 
excellent  performance  in  this  kind,  and  in  divers  later 
writers ;)  yet  the  placing  so  much  of  their  endeavour 
herein,  seems  in  great  part  to  have  proceeded  hence,  that 
this  hath  been  cho.sen  for  the  great  medium  to  prove  that 
it  had  a  cause  diverse  from  itself  But  if  that  once  be 
done  a  shorter  way,  and  it  fully  appear  that  this  world 
is  not  itself  a  neces.sary  being,  having  the  power  of  all 
the  action  and  motion  to  be  found  in  it,  of  itself; 
(which  already  seems  plain  enough ;)  and  it  do  most 
evidently  thence  also  appear  to  have  had  a  cau.se  foreign 
to,  or  distinct  from,  itself;  though  we  shall  not  there- 
fore the  more  carelessly  consider  this  .subject ;  yet  no  place 
of  doubt  seems  to  remain,  but  that  this  was  an  fn/f///gen< 
ciiiise,  and  that  this  world  was  the  product  of  wisdom  and 
counsel,  and  not  of  mere  power  alone.  For  what  imagi- 
nation can  be  more  grossly  absurd,  than  to  suppo.se  litis 
orderly  frame  of  things  to  have  been  the  result  of  so 
mighty  power,  not  accompanied  or  guided  by  wisdom  and 
counsel  ?  that  is,  (as  the  ca.se  musl  now  unavoidably  be 
understood,)  that  there  is  some  being  necessarily  existent, 
of  an  es-sentially  active  nature,  of  inconceivably  va.st 
and  mighty  power  and  vigour,  destitute  of  all  under- 
standing and  knowledge,  and  consequently  of  any  self- 
moderating  principle,  but  acting  always  hy  the  necessity 
of  ils  own  nature,  and  therefore  lo  its  very  utterniosi, 
that  raised  up  all  the  alterable  matter  of  the  universe  (to 
whose  nature  it  is  plainly  repugnant  tobeof  itself,  or  exist 


III  Mlurhi'n<iiii;n  liiiili  liii-ii.  with  treiit  evidencu,  said,  by  ttHnncoiniurablo 
l)r  Mon', 

w  IV  Natiini  neonim 

X  UoUi  in  liis  ImmornUUtf  of  the  SotU :  and  Enchtrid.  Mctaphijt. 


Cuip.  III. 


THE  LIVING  TEMPLE. 


16 


necessarily)  oul  of  nothing ;  and  by  the  utmost  exertion  of 
that  ungoverncd  power,  put  all  the  parts  and  particles  of 
that  matter  into  a  wild  hurry  of  impetuous  motion,  by 
which  they  liave  been  compacted  and  digested  into  parti- 
cular beings,  in  that  variety  and  order  which  we  now  be- 
hold. And  surely  to  give  this  account  of  the  world's 
original,  is,  as  Cicero  speaks,  not  to  consider,  but  to  cast 
lots  what  to  say;  and  were  as  mad  a  supposition,  "as  if 
one  should  suppose  the  one-and-twcnty  letters,  formed  (as 
the  same  author  elsewhere  speaks)  in  great  numbers,  of 
gold,  or  what  you  please  else,  and  cast  of  any  careless 
fashion  together,  ana  that  of  these  loosely  shaken  out  upon 
the  ground,  Ennius's  Annals  should  result,  so  as  to  be  dis- 
tinctly legible  as  now  wc  see  them."  Nay,  it  were  the 
supposition  of  a  thing  a  thousand-fold  more  manifestly 
impossible. 

II.  For  before  we  consider  the  gross  absurditj'  of  such  a 
supposed  production,  that  is,  that  a  thing  should  be  brought 
to  pass  by  so  mere  a  casualty,  that  so  evidently  requires  an 
eiquisitely-formed  and  continued  design,  even  though  there 
were  nothing  positively  to  rcsLst  or  hinder  it,  let  it  be  con- 
sidered what  there  will  be  that  cannot  but  most  certainly 
hinder  any  such  production.  To  this  purpose  we  are  to 
consider,  that  it  is  a  vast  power  which  so  generally  moves 
the  diffused  matter  of  the  universe. 

Hereof  make  an  estimate,  by  considering  what  is  requi- 
site to  the  continual  whirling  about  of  such  huge  bulks  as 
this  whole  mas,sy  globe  of  earth;  (according  to  some;)  or, 
which  ismuch  more  strange,  the  sun,  (according  to  others,) 
with  that  inconceivably  swil\  motion  which  this  supposi- 
tion makes  nece.s.sary,  together  with  the  other  planets,  and 
the  innumerable  heavenly  bodies  besides,  that  are  subject 
to  the  laws  of  a  continual  motion.  Adding  hereto  how 
mighty  a  power  it  is  which  must  be  sufficient  to  all  the 
productions,  motions,  and  actions,  of  all  other  things. 

Again,  consider  that  all  this  motion,  and  motive  power, 
must  have  some  source  and  fountain  diverse  from  the  dull 
and  sluggish  matter  moved  thereby,  unto  which  it  already 
hath  appeared  impossible  it  should  originally  and  essen- 
tially belong. 

Next,  that  the  mighty,  active  Being,  which  hath  been 

firoved  necessarily  exisient,  and  whereto  it  must  first  be- 
ong,  if  we  suppose  it  destitute  of  the  self-moderating  prin- 
ciple of  wisdom  and  counsel,  cannot  but  be  always  exert- 
ing its  motive  power,  invariably  and  to  the  same  degree  : 
that  is,  to  its  very  utmost,  and  can  never  cease  or  fail  to 
ilo  so.  For  its  act  knows  no  limit  but  that  of  its  power  ; 
(if  this  can  have  any ;)  and  its  power  is  essential  to  it,  and 
its  essence  is  necessary. 

Further,  that  the  motion  impressed  upon  the  matter  of 
the  universe  must  hereupon  necessarily  have  received  a 
continual  increase,  ever  since  it  came  into  being. 

That  suppasing  this  motive  power  to  have  been  exerted 
from  eternity,  it  must  have  been  increased  long  ago  to  an 
infinite  excess. 

That  hence  the  coalition  of  the  particles  of  matter  for 
the  forming  of  any  thing  had  been  altogether  impossible. 
For  let  us  sup[)ose  this  exerted,  motive  power  to  have  been, 
any  instant,  but  barely  sutficient  for  such  a  formation,  be- 
cause that  could  not  be  despatched  in  an  instant,  it  would 
by  its  continual,  momenlly  mcrea.se,  be  grown  so  over-suf- 
ficient, as,  in  the  next  instant,  to  dissipate  the  particles,  but 
now  beginning  to  unite. 

At  least,  it  would  be  most  apparent,  that  if  ever  such  a 
frame  of  things  as  we  now  behold  could  have  been  produ- 
ced, that  motive  power,  increased  to  so  infmile  an  excess, 
must  have  shattered  the  whole  frame  in  pieces,  many  an 
age  ago ;  or  rather,  never  have  permitted  that  such  a  tiling, 
as  we  call  an  age,  could  p<issib|y  have  been. 

Our  experience  gives  us  not  to  observe  any  so  de.structi  ve 
or  remarkable  changes  in  the  course  of  nature  :  and  this 
(as  was  long  aso  foretold)  is  the  great  argument  of  the 
atheistical  scofTcrs  in  these  latter  days,  that  things  are  as 
they  were  from  the  beginning  of  the  creation  to  this  dav. 
But  let  it  be  soberly  weighed,  how  it  is  possible  the  gene- 
ral consistency,  which  we  observe  things  are  at  through- 
out the  universe,  and  their  steady,  orderly  posture,  can 
stand  with  this  momently  increase  of  motion. 

>  D.  Canw  Prinnp.  PhilaMph.  put  I 


And  that  such  an  increase  could  not,  upon  the  supposi- 
tion we  are  now  opposing,  but  have  been,  is  most  evident. 
For,  not  to  insist  that  notning  of  impressed  motion  is  ever 
lost,  but  only  imparted  to  other  thmgs,  (which  they  that 
suppose  it,  do  not  tktrtfore  suppose,  as  if  they  thought, 
bemg  once  impressed,  it  could  continue  of  itself,  but  that 
there  is  a  constant,  equal  supply  from  the  first  mover,)  we 
will  admit  that  there  is  a  continual  decrease,  or  loss,  but 
never  to  the  degree  of  its  continual  increase.  For  we  see 
when  we  throw  a  stone  out  of  our  hand,  whatever  of  the 
impres-sed  force  it  do  impart  to  the  air,  through  which  it 
makes  its  way,  or  not  being  received,  vani^hes  of  itself,  it 
yet  retains  a  part  a  considerable  time,  that  carries  it  all  the 
length  of  its  journey,  and  all  does  not  vanish  and  die  away 
on  the  sudden.  Therefore,  when  we  here  consider  the 
continual,  momenlly  renewal  of  the  same  force,  always 
necessarily  going  forth  from  the  same  mighty  Agent,  with- 
out any  moderation  or  restraint;  ever)'  following  impetus 
doth  so  immediately  overtake  the  former,  that  whatever 
we  can  suppose  lost,  is  yet  so  abundantly  over-supplied, 
that,  upon  the  whole,  it  cannot  fail  to  be  ever  growing, 
and  to  have  grown  to  that  all-destroying  excess  before 
mentioned.  Whence,  therefore,  that  famed  restorer  and 
improver  of  some  principles  of  the  ancient  philosophy, 
hath  .seen  a  necessity  to  acknowledge  it,  as  a  manifest  thing, 
"  That  Gfod  him.self  is  the  universal  and  priniarv  cause  of 
all  the  motions  that  are  in  the  world,  who  in  the  beginning 
created  matter,  together  with  motion  and  rest;  and  doth 
now,  by  his  ordinarj'  concourse  only,  continue  so  much  of 
motion  and  rest  in  it,  as  he  first  put  into  it. — For  (saith  he) 
we  understand  it  as  a  perfection  in  God,  not  only  that  he 
is  unchangeable  in  himself,  but  that  he  works  afltr  a  most 
constant  and  unchangeable  manner.  So  that,  excepting 
those  changes  which  either  evident  experience  or  divine 
revelation  renders  cerlain,  and  which  we  know  or  believe 
to  be  without  change  in  the  Creator,  we  ought  to  suppose 
none  in  his  works,  lest  thereby  any  inconstancy  should  be 
argued  in  himself.""  Whereupon  he  grounds  the  laws 
and  rules  concerning  motion,  which  he  afterwards  lays 
down,  whereof  we  referred  to  one,  a  little  above. 

It  is  therefore  evident,  that  as  without  the  supposition  of 
a  self-aclire  Being  there  could  be  no  such  thing  as  motion  ; 
so  without  the  supposition  of  an  inlellignt  Being,  (that  is, 
that  the  same  Being  be  both  sdf-adite  and  intelligent,) 
there  could  be  no  rc/r«/ar  motion;  such  as  is  absolutely 
necessary  to  the  fonning  and  continuing  of  any  the  com- 
pacted, bodily  substances,  which  our  eyes  behold  every 
day :  yea,  or  of  any  whatsoever,  suppose  we  their  figures, 
or  shapes,  to  be  as  rude,  deformed,  and  useless,  as  Me  can 
imagine;  much  less,  -such  as  the  exquisite  compositions, 
and  the  exact  order  of  things,  in  the  imiverse,  do  evidently 
re(]uire  and  discover. 

III.  And  if  there  were  no  such  thing  carried  in  this  sup- 
position, as  is  positively  adverse  to  what  is  supposed,  so 
as  most  certainly  to  hinder  it,  (as  we  see  plainly  there  is,) 
yet  the  mere  want  of  what  is  necessary  to  such  a  produc- 
tion, is  enough  to  render  it  impossible,  and  the  suppasition 
of  it  absurd.  For  it  is  not  only  absurd  to  suppose  a  pro- 
duction which  somewhat  shall  certainly  resist  and  hinder, 
but  which  wants  a  cau.se  to  efl'ect  it ;  and  it  is  not  less 
absurd,  to  suppiwe  it  affected  by  a  manifestly  insufficient 
and  unproportiiinable  cause,  than  by  none  at  all.  For  as 
nothing  can  he  produced  without  a  cause,  so  no  cause  can 
work  above  or  beyond  its  o«Ti  capacilv  and  natural  apti- 
tude. Whatsoever  therefore  is  a.scribed  to  any  cause,  above 
and  beyond  its  ability,  all  that  surplusage  is  ascribed  to  no 
cause  at  all :  and  so  an  effect,  in  thai  part  at  least,  were 
supposed  without  a  cause.  And  if  then  it  fiillow  when  an 
effect  is  produced,  that  it  had  a  cause  ;  why  doth  it  not 
equally  follow,  when  an  effect  is  proiluccd,  having  mani- 
fest characters  of  wisdom  and  desisrn  upon  il,  that  it  had  a 
wi.se  and  designing  cause  1  If  ii  be  .saul,  there  be  some 
fortuitous  or  casual  (at  least  undesiirncd)  productions,  that 
look  like  the  effects  of  wisdom  and  contrivance,  but  indeed 
arc  not,  as  the  birds  so  orderly  and  .seasonably  making 
iheir  nesLs,  the  bees  their  comb,  and  the  spider  its  web, 
which  are  capable  of  no  design  :  that  exception  needs  to 
be  well  proved  before  it  be  admitted  ;  and  that  it  be  plainly 
demonstrated,  both  that  these  creatures  are  not  capable  of 
design,  and  that  there  is  not  a  universal,  designing  cause, 


16 


THE  LIVING  TEMPLE. 


PjlbtI. 


from  whose  direclivc  as  well  a.s  operative  influence,  no 
imaginable  eflecl  or  event  can  be  exempted;  (in  which 
case  it  wiJl  no  more  be  necessary,  that  every  creature  that 
is  observed  steadily  to  work  towards  an  end,  should  itself 
design  and  know  it,  than  that  an  artificer's  tools  should 
know  what  he  is  doing  with  them;  but  if  they  do  not,  it  is 
plain  he  must ;)  and  surely  it  lies  upon  them  who  so  ex- 
cept, to  prove  ui  this  ca-se  what  they  say,  and  not  be  so 
precarious  as  to  beg  or  think  us  so  easy,  as  to  grant  so 
much,  only  because  they  have  thought  fit  to  say  it,  or 
would  fain  have  it  so.  That  is,  that  this  or  that  strange 
event  happened  without  any  designing  cause. 

IV.  Bui,  however,  I  would  demand  of  such  as  make 
this  exception,  whether  they  think  there  be  any  effect  at 
all,  to  which  a  designing  cause  was  necessary,  or  which 
they  will  judge  impossible  to  have  been  otherwise  pro- 
duced, than  by  the  direction  and  contrivance  of  wisdom 
and  tounsen  I  little  doubt  but  there  are  thousands  of 
things,  laboured  and  wrought  by  the  hand  of  man,  con- 
cemmg  which  they  would  presently,  upon  first  sight,  pro- 
nounce they  were  the  effects  of  skill,  and  not  of  chance; 
yea,  if  they  only  considered  their  frame  and  shape,  though 
they  yet  understood  not  their  use  and  end.  They  would 
surely  think  (at  least)  some  effects  or  other  sufhcient  to 
argue  to  us  a  designing  cause.  And  would  they  hut  so- 
berly consider  and  resolve  what  characters  or  footsteps  of 
wisdom  and  design  might  be  reckoned  sufficient  to  put  us 
out  of  doubt,  would  they  not,  upon  comparing,  be  brought 
to  acknowledge  there  are  no  wnere  any  more  conspicuous 
and  manifest,  than  in  the  things  daily  in  view,  that  go  or- 
dinarily, with  us,  under  the  name  of  the  works  of  nalurc  7 
Whence  it  is  plainly  consequent,  that  what  men  com- 
monly call  universal  nature,  if  they  would  be  content  no 
longer  to  lurk  in  the  darkness  of  an  obscure  and  uninter- 
preted word,  they  must  confess  is  nothing  else  but  cmt- 
mon  providence,  that  is,  the  universal pmvcr  which  is  every- 
where active  in  the  world,  in  conjunction  with  the  vtier- 
ring  icisilom  which  guides  and  moderates  all  its  exertions 
and  operations;  or  the  wisdom  which  directs  and  governs 
that  power.  Otherwise,  when  they  see  cause  to  acknow- 
ledge that  such  an  exact  order  and  disposition  of  parts,  in 
very  neat  and  elegant  compositions,  doth  plainly  argue 
wisdom  and  skill  in  the  contrivance ;  only  they  will  dis- 
tinguish, and  say,  It  is  so  in  the  effects  of  art,  but  not  of 
nature.  What  is  this,  but  to  deny  in  particular  what 
they  granted  in  general  1  to  make  what  they  have  said 
signify  nothing  more  than  if  they  had  said.  Such  exqui- 
site order  of  parts  is  the  effect  of  wisdom,  where  it  is  the 
effect  of  wisdom,  but  it  is  not  the  effect  of  wisdom,  where 
it  is  not  the  effect  of  wisdom  1  and  to  trifle,  instead  of 
giving  a  reason  why  things  are  so  and  so  1  And  whence 
take  they  their  advantage  for  this  trifling,  or  do  hope  to 
hide  their  folly  in  it,  but  that  they  think,  while  what  is 
meant  by  art  is  known,  what  is  meant  by  nature  cannot 
be  known  I  But  if  it  be  not  known,  how  can  they  tell  but 
their  distinguishing  members  are  co- incident,  and  run  into 
one  1  Yea,  and  if  they  would  allow  the  thin;;  itself  to 
speak,  and  the  effect  to  confess  and  dictate  the  name  ol 
its  own  cause,  how  plain  is  it  that  tliey  do  run  into  one, 
and  that  the  expression  imports  no  impropriety  which  we 
somewhere  find  in  Cicero;  'I'hi  art  of  nature ;  or  rather, 
that  nature  is  nothing  else  but  divine  art,  at  least  in  as 
near  an  analogy  as  there  can  be,  between  any  things  di- 
vine and  human.  For,  that  this  matter  (even  the  thing 
itself,  waving  for  the  present  the  consideration  of  names') 
may  be  a  little  more  narrowly  discussed  and  seAiched 
into,  let  some  curious  piece  of  workmanship  be  otlered  to 
such  a  sceptic's  view,  the  making  whereof  lie  did  not  see, 
norof  any  thing  like  it ;  and  we  will  suppose  him  not  told 
that  this  was  made  by  the  hand  of  any  man,  nor  that  he 
hath  any  thing  to  guide  his  judtrincnt  about  the  way  of  its 
becoming  what  it  is,  but  only  his  own  view  of  the  thing 
itself;  and  yet  he  shall  presently,  without  hesitation,  pro- 
nounce. This  was  the  effect  of  much  skill.  I  would  here 
inquire,  Why  do  you  so  pronounce  1  Or,  What  is  the  rea- 
son of  this  your  judgment  ^  Surely  ho  would  nul  say  he 
hath  no  reason  al  nil  for  this  so  confident  and  unwavering 
determination  ;  for  then  he  would  not  be  determined,  but 
speak  by  chance,  and  be  indifferent  to  say  that,  or  any 
thing  else.    Somewhat  or  other  there  must  be,  that,  when 


he  is  asked.  Is  this  the  effect  of  skill?  shall  so  suddenly 
and  irresistibly  captivate  him  into  an  assent  that  it  is,  that 
he  cannot  think  otherw  ise.  Nay,  if  a  thou.sand  men  were 
asked  the  same  question,  they  would  as  undoubtedly  say 
the  same  thing ;  and  then,  since  there  is  a  reason  for  this 
judgment,  what  can  be  devised  to  be  the  reaMin,  but  that 
there  are  so  manifest  characters  and  evidences  of  skill  in 
the  composure,  as  are  not  attributable  to  any  thing  else  1 
Now  here  I  would  further  demand.  Is  there  any  thing  in 
this  reason,  yea,  or  no?  Doth  it  signify  any  thing,  or  is 
it  of  any  value  to  the  purpose  for  which  it  is  alleged  1 
Surely  it  is  of  very  great,  inasmuch  as,  when  it  is  con- 
sidered, it  leaves  it  not  in  a  man's  power  to  think  aiyr 
thing  else  ;  and  what  can  be  said  more  potently  and  effi- 
caciously to  demonstrate  1  But  now,  if  this  reason  signify 
any  thing,  it  signifies  thus  much ;  that  wheresoever  there 
are  equal  characters,  and  evidences  of  skiJl,  (at  least 
where  there  are  equal, J  a  skilful  agent  must  be  acknow- 
ledged. And  so  it  will  (in  spile  of  cavil)  conclude  uni- 
versally, and  abstractedly  from  what  we  can  suppose  dis- 
tinctly signified  by  the  terms  of  art,  and  natun,  that  what- 
soever effect  hath  such  or  equal  characters  of  skill  upon 
it,  did  proceed  from  a  skilful  cause.  That  is,  that  if  this 
effect  be  said  to  be  from  a  skilful  cause,  as  such,  (li.^.  as 
having  manifest  characters  of  skill  upon  it,)  then,  every 
such  effect,  {viz.  that  hath  equally  manifest  characters  of 
skill  upon  it,)  must  be,  with  equal  reason,  concluded  to 
be  from  a  skilful  cause. 

We  will  ack-now'ledge  skill  to  act,  and  wit  to  contrive, 
very  distinguishable  things, and  in  reference  to  some  works, 
(as  the  making  some  curious  fli//o7nfl(on,  or  self-moving 
engine,)  are  commonly  lodged  in  divers  subjects;  that  is, 
the  contrivance  exercises  the  wit  and  invention  of  one, 
and  the  making,  the  manual  dexterity  and  skill  of  others: 
but  the  manifest  characters  of  both  will  be  seen  in  the  ef- 
fect. That  is,  the  curious  elaborateness  of  each  several 
part  shows  the  latter ;  and  the  order  and  dependence  of 
parts,  and  their  conspiracy  to  one  common  end,  the  former. 
Each  betokens  design  ;  or  at  least  the  smith  or  carpenter 
must  be  understood  to  design  his  own  part,  that  is,  to  do 
as  he  was  directed:  both  together,  do  plainly  bespeak  an 
agent,  that  knew  what  he  did ;  and  that  the  thing  was  not 
done  by  chance,  or  was  not  the  casual  product  of  only 
being  busy  at  random,  or  making  a  careless  stir,  with- 
out aiming  at  any  thing.  And  this,  no  man  that  is  in 
his  wits,  would,  upon  sight  of  the  whole  frame,  more 
doubt  to  assent  unto,  than  that  two  and  two  make  lour. 
And  he  would  certainly  be  thought  mad,  that  should  pro- 
fess to  think  that  only  by  some  one's  making  a  blustering 
stir  among  several  small  fragments  of  brass,  iron,  and 
wood,  these  parts  happened  to  be  thus  curiously  formed, 
and  came  together  into  this  frame,  of  their  own  accord. 

Or  lest  this  should  be  thought  to  intimate  too  rude  a 
representation  of  their  conceit,  who  think  this  world  to  have 
fallen  into  this  frame  and  order,  wherein  it  is,  by  the  agi- 
tation of  the  moving  jiarts,  or  particles  of  matter,  without 
the  direction  of  a  wise  mover;  and  that  we  mav  also 
make  the  case  as  plain  as  is  possible  to  the  most  ordinary 
capacity,  we  will  suppose  (for  instance)  that  one  who  had 
never  before  seen  a  watch,  or  any  thing  of  that  sort,  hath 
now  this  little  engine  first  otlered  to  his  i-iew;  can  we 
doubt,  but  he  would  upon  the  mere  sight  of  its  figure, 
structure,  and  the  very  curious  workmanship  which  we 
will  suppose  appearinir  in  it,  presently  acknowledge  the 
artificers  hand  1  But  if  he  were  also  made  to  understand 
the  use  and  purpose  for  which  it  serves,  and  it  w'erc  dis- 
tinctly shown  him  how  each  thing  contributes,  and  all  things 
in  this  little  fabric  concur  to  this  purpose,  the  exact  mea.sur- 
ing  and  dividing  of  time  by  mmules,  hours,  and  months, 
he  would  certainly  both  confess  and  praise  the  great  inge- 
nuiiv  of  the  first  inventor.  But  now  if  a  by-slander,  be- 
holding him  in  this  admiralion,  would  undertake  to  show 
a  profoundor  reach  and  strain  of  wii,  and  should  sav.  Sir, 
you  are  mistaken  concerning  the  composilion  of  t)iis  so 
iiinch  admired  piece  ;  il  was  not  made  or  designed  by  the 
hanil  or  skill  of  anyone;  there  were  only  an  innumerable 
company  of  little  atoms  or  very  small  bodies,  much  too 
small  to  be  perceived  by  yourseiise,  that  were  busily  fri.sk- 
ingand  plying  to  and  fro  about  the  place  of  its  nativity;  and 
by  a  strange  chance  (or  a  .stranger  fate,  and  ihe  necessary 


Ch»p.  III. 


THE  LIVING  TEMPLE. 


n 


laws  of  that  motion  which  they  were  unavoidably  put  into, 
by  a  certain  boisterous,  unJesigning  mover)  iney  fell 
together  into  this  small  bulk,  so  as  to  compose  it  into  this 
very  shape  and  figure,  and  with  thi-s  same  number  and 
order  of  parts  which  you  now  behold:  one  squadron  of 
these  busy  particles  (little  thinking  what  they  were  about) 
agreeing  to  make  up  one  wheel,  and  another  some  other, 
in  that  proportion  which  you  see :  others  of  them  nl.so 
falling,  and  becomins  fixed  in  so  happy  a  p<isture  and 
situation,  as  to  describe  the  seveml  figures  by  which  the 
little  moving  fingers  point  out  the  hour  of  the  day,  and 
day  of  the  luonih  :  and  all  con.spired  to  fall  together,  each 
into  its  own  place,  in  so  lucky  a  juncture,  as  that  the  re- 
gular motion  failed  not  to  ensue  which  we  see  is  now 
observed  in  it, — what  man  is  either  so  wi.se  or  so  foolish 
(for  it  is  hard  to  determine  whether  the  eictss  or  defect 
should  best  qualify  him  to  be  of  this  faith)  as  to  be  capable 
of  being  made  believe  this  piece  of  natural  history  1  And 
if  one  should  give  this  account  of  the  production  of  such  a 
trifle,  would  he  not  be  thought  in  jesti  But  if  he  persist, 
and  .solemnly  profess  that  thus  he  takes  it  to  have  been, 
would  he  not  be  thought  in  good  earnest  madi  And  let 
but  any  .sober  person  judge  whether  we  have  not  unspeak- 
ably more  manifest  madness  to  contend  against  in  such  as 
suppose  this  world,  and  the  bodies  of  living  creatures,  to 
have  fallen  into  this  frame  and  orderly  disposition  of  parts 
wherein  they  are,  without  the  direction  ol  a  wi.se  and  de- 
signing cause  ^  And  whether  there  he  not  an  incomparably 
greater  number  of  most  wild  and  arbitrary  suppositions  in 
their  fiction  than  in  this  !  Besides  the  innumerable  sup- 
posed repetitions  of  the  same  strange  chances  all  the  world 
over  ;  even  as  numberless,  not  only  as  productions,  but  as 
the  changes  that  continually  happen  to  all  the  things  pro- 
duced. And  if  the  concourse  of  atoms  could  make  this 
world,  why  not  (for  it  is  but  little  to  mention  such  a  thing 
as  this)  a  porch,  or  a  temple,  or  a  house,  or  a  city,  (as 
Tully  speaVs  in  the  before-recited  place,)  which  were  le.ss 
operose  and  much  more  easy  performancesi 

V.  It  is  not  to  be  supposed  that  all  should  be  a.strono- 
mers,  analomi.'sts,  or  natural  philosophers,  that  shall  read 
these  lines;  and  therefore  it  is  intended  not  to  insi.st  upon 
particulars,  and  to  make  as  little  use  as  is  passible  of  terras 
that  would  only  lie  agreeable  to  that  supposition.  But 
surely  such  general,  easy  reflections  on  the  frame  of  the 
universe,  and  the  order  of  pans  in  the  bodies  of  all  sorts 
of  living  creatures,  as  the  meanest  ordinary  understanding 
is  capable  of,  would  soon  discover  incomparably  srealer 
evidence  of  wisdom  and  design  in  the  contrivance  of  these, 
than  in  that  of  a  watch  or  a  clock.  Ami  if  there  were  any 
whose  understandings  are  hut  of  that  size  and  measure  als 
to  sun])ose  that  the  whole  frame  of  the  heavens  serves  to 
no  other  purpose  than  to  be  of  some  such  use  as  that,  to  us 
mortals  here  on  earth  ;  if  they  would  but  allow  themselves 
leisure  to  think  and  consider,  might  discern  the  most  con- 
vincing and  amazing  discoveries  of  wise  contrivance  and 
design  (as  well  as  of  vastest  might  and  power)  in  disposing 
things  into  so  apt  a  sub.serviency  to  that  meaner  end. 
And  that  so  exact  a  knowledge  is  had  thereby  of  times 
and  seasons,  days  and  years,  as  that  the  simplest  idiot  in 
a  country  may  be  able  to  tell  you,  when  the  light  of  the 
sun  IS  withdrawn  from  his  eyes,  at  what  time  it  will  return, 
and  when  it  will  look  in  at  such  a  window,  and  when  at 
the  other;  and  by  what  degrees  his  days  and  nights  shall 
either  increase  or  be  diminished  ;  and'what  proportion  of 
time  he  shall  have  for  his  labours  in  this  sea-son  of  the 
year,  and  what  in  that;  without  the  least  suspicion  or  fear 
that  It  shall  ever  fall  out  otherwi.se. 

But  thai  some  in  later  dayswho.se  more  enlarged  minds 
have  by  diligent  .search  and  artificial  helps,  got  clearer 
notices  (even  than  most  of  the  more  learned  of  former 
limes)  concerning  the  true  frame  and  vastncssof  the  uni- 
verse, the  matter,  nature,  and  condition  of  the  heavenly 
bodies,  their  simalion,  order,  and  laws  of  motion;  and  the 
ereat  probability  of  their  serving  to  nobler  purposes,lhan 
the  greater  part  of  Ic.amed  men  have  ever  dreamed  of  be- 
fore ;  that,  I  say,  any  of  these  should  have  chosen  it  for  the 
employment  of  their  great  intellccLs,  to  devise  ways  of  ex- 
cluding intellectual  power  from  the  contrivance  of  this 

b  Lib.  .\    Da  usu  put  u  Ltcan.  Efiit. 


frame  of  things,  having  so  great  advantages  beyond  the 
most  of  mankind  besides  to  contemplate  and  adore  the 
great  Author  and  Lord  of  all,  is  one  of  the  greatest  won- 
ders that  comes  under  our  notice ;  and  might  tempt  even 
a  sober  mind  to  prefer  vulgar  and  popular  ignorance,  be- 
fore their  learned,  philosophical  deliralion. 

VI.  Though  yet,  iiideeil,  not  their  philosophy  by  which 
they  would  be  distinguished  from  the  common  sort,  but 
w  hat  they  have  in  common  with  them,  ought  in  justice  to 
bear  the  blame.  For  it  isnot  evident,  how  much  .soever  thev 
reckon  themselves  exalted  above  the  vulgar  .sort,  that  thei'r 
miserable  shifting  in  this  matter  proceeds  only  from  what 
is  most  meanly  so;  i.  c.  their  laoouring  umfer  the  most 
vulgar  and  meanest  diseases  of  the  mind,  disregard  of 
what  is  common,  and  an  aptne.ss  to  place  more  in  the 
strangeness  of  new,  tmexpected,  and  surprising  events, 
than  in  things  unspeakably  more  consideiaole,  that  arc  of 
every  day's  observation  1  Than  which  nothing  argues  a 
more  abject,  unphilosophical  temper. 

For  let  us  but  suppose  (what  no  man  can  pretend  is 
more  impossible,  and  what  any  man  must  conless  is  less 
considerable,  than  what  our  eyes  daily  see)  that  in  some 
part  of  the  air  near  this  earth,  and  within  such  limiLs  as 
that  the  whole  scene  might  be  conveniently  beheld  at  one 
view,  there  should  sutdenly  appear  a  little  glolie  of  pure 
flaming  light  resembling  that  of  the  sun ;  and  suppose  it 
fixed  as  a  centre  to  r.nother  biKly,  or  moving  about  that 
other  as  its  centre,  (as  this  or  that  hypothesis  best  pleases 
us.)  which  we  could  plainly  perceive  to  be  a  proportion- 
ably-little  earth,  beautified  with  little  trees  and  woods, 
flower)'  fields,  and  fliwing  rivulets  with  larger  lakes  into 
which  these  discharge  themselves ;  tmd  suppose  we  the 
other  planets  all  of  proportionable  bigness  to  the  narrow 
limits  assigned  ihem,  placed  at  their  due  distances,  and 
playing  about  this  supposed  earth  or  sun,  so  as  to  measure 
their  shorter  ar.d  <oon  absolved  days,  months,  and  years, 
or  two,  twelve,  or  hirly  years,  according  to  their  supposed 
lesser  circuits; — would  they  not  presently,  and  with  great 
amazement,  confess  an  inlelligent  contriver  and  maker  of 
this  whole  frame  above  a  Posidonius  or  any  mortal  ?  And 
have  wc  not  ia  Ihi  present  frame  of  things  a  demonstration 
of  wisdom  and  counsel,  as  far  exceeding  that  which  is  now 
supposed,  as  the  making  .some  loy  or  bauble  to  please  a 
child  is  less  an  argument  of  wisdom  than  the  contrivance 
of  somewhat  mat  is  of  apparent  and  universal  usel  Or,  if 
we  could  suppose  this  present  slate  of  things  to  have  but 
newly  begun,  and  ourselves  pre-existent,  so  that  we  could 
take  notice  of  the  ver)'  passing  of  things  out  of  horrid  con- 
fusion into  the  comely  order  they  are  now  in,  would  not 
this  put  the  matter  out  of  doubt  1  And  that  this  state  had 
once  a  beginning  needs  not  be  proved  over  again.  But 
might  whet  would  yesterday  have  been  the  eflect  of  wis- 
dom, better  have  been  brought  about  by  chtince  five  or  six 
thoasxid  years,  or  any  lontrer  time  agol  It  speaks  not 
want  of  evidence  in  the  thing,  but  want  of  consideration, 
and  of  exercising  our  understandings,  if  what  were  new 
would  not  only  convince  Imt  astonish,  and  what  is  old,  of 
the  «arae  importance,  doth  not  so  much  as  convince  1 

VII.  And  let  them  that  understand  any  thing  of  the  com- 
position of  ahuman  body  (or  indeed  of  any  livinscreature) 
mil  bethink  themselves  whether  there  be  not  equal  conlri- 
vanre  at  least,  appearing  in  the  composure  of  that  admir- 
able fabric,  as  of  any  the  most  admired  machine  or  engine 
(icvised  and  made  by  human  wit  and  skill.  If  we  pitch 
upon  any  thing  of  known  and  common  use,  as  suppose 
again  a  clock  or  watch,  which  is  no  .sooner  seen  than  it  is 
acknowledged  (as  hath  been  said)  the  cH'cct  of  a  designing 
cause  ;  will  we  not  confess  as  much  of  the  h(x\\  of  a  man  1 
Tea,  what  comparison  is  there,  when  in  the  structure  of 
some  one  single  member,  as  a  hand,  a  finii,  an  eye,  or  ear, 
there  appears  upon  a  diligent  search,  un.speakably  greater 
curiosity,  whether  wc  consider  the  variety  of  parts,  their 
exquisite  figuration,  or  their  apt  dl«position  to  ine  distinct 
uses  and  ends  these  members  serve  for,  than  is  to  he  seen 
in  any  clock  or  watch  1  Concerning  which  u.ses  of  the  seve- 
ral parts  in  man's  body,  Galcn.i-  .so  lareely  discoursing  in 
seventeen  books,  inserts  on  the  by,  this  epiphoncma,  upon 
the  mention  of  one  particular  instance  of  our  most  wise 


18 


THE  LIVING  TEMPLE. 


Part  I. 


Maker's  provident  care;  "  Unto  whom  (saith  he)  I  com- 
pose these  commentaries,"  ^meaning  his  present  work  of 
unfolding  the  useful  figuration  of  the  human  body,)  "  as 
certain  hymns,  or  songs  of  praise,  esteeming  true  piety 
more  lo  consist  in  this,  that  1  first  may  know,  and  then 
declare  to  others,  his  wisdom,  power,  providence,  and 
goodness,  than  in  sacrificing  to  him  many  hecatombs:  and 
in  the  ignorance  whereof  there  is  greatest  impiety,  rather 
than  in  abstaining  from  sacrifice.'  Nor"  (as  he  adds  in 
the  close  of  that  excellent  work)  "  is  the  most  perfect  natu- 
ral artifice  to  be  seen  in  man  only  ;  but  you  may  find  the 
like  industrious  design  and  wi.sdom  of  the  Author,  in  any 
living  creature  which  you  shall  please  to  dissect;  and  by 
how  much  the  le.ss  it  is,  so  much  the  greater  admiration 
shall  it  raise  in  you;  which  those  artists  show,  that  describe 
some  great  thing  (contractedly)  in  a  very  small  space:  as 
that  person  (sailh  he)  who  lately  engraved  Phaeton  carried 
in  his  chariot  with  his  four  horses  upon  a  little  ring — a 
most  incredible  sight!  But  there  is  nothing  in  matters  of 
this  nature,  more  strange  than  in  the  structure  of  the  leg 
of  a  flea."  How  much  more  might  it  be  said  of  all  its  in- 
ward parts  !  "  Therefore  (as  he  adds)  the  greatest  com- 
modity of  such  a  work  accrues  not  to  physicians,  but  to 
them  who  are  studious  of  nature,  viz.  the  knowledge  of 
our  Maker's  perfection,  and  that  (as  he  had  said  a  little 
above)  it  establishes  the  principle  of  the  most  perfect  theo- 
logy, which  theology  (saith  he)  ismuchmore  excellent  than 
all  medicine." 

It  were  too  great  an  undertaking;,  and  beyond  the  de- 
signed limits  of  this  discourse,  (though  it  would  be  to  ex- 
cellent purpose,  if  it  could  be  done  without  amusing  terms, 
and  in  that  easy,  familiar  way  as  to  be  capable  of  common 
use,)topursue  and  trace  distinctly  the  prints  and  footsteps 
of  the  admirable  wisdom  which  appeals  in  the  structure 
and  frame  of  this  outer  temple.  For  e/en  our  bodies  them- 
selves are  said  to  be  the  temples  of  the  Holy  Ghost,  1  Cor. 
vi.  19.  And  to  dwell  a  while  in  the  coQtemplation  and 
discovery  of  those  numerous  instances  oi  most  apparent, 
ungainsayable  sagacity  and  providence  wnich  offer  them- 
selves to  view  in  every  part  and  particle  of  this  fabric;  how 
most  commodioiisly  all  things  are  ordered  in  it  !  With 
how  strangely  cautious  circumspection  mc  foresight,  not 
only  destructive,  but  even  (perpetually)  vexatious  and 
afflicting,  incongruities  are  avoided  and  provided  against, 
to  pose  ourselves  upon  the  sundry  obvious  Questions  that 
might  be  put  for  the  evincing  of  such  provident  foresight. 
As  for  instance,  how  comes  it  to  pass  that  the  several  parts 
which  we  find  to  be  double  in  our  bodies,  are  not  single 
only  !  Is  this  altogether  by  chance  1  That  there  are  two 
eves,  ears,  nostrils,  hands,  feet,  &c.  what  a  miserable, 
shiftless  creature  had  man  been,  if  there  had  only  been 
allowed  him  one  foot  1  a  seeing,  hearing,  tal'iing,  un- 
moving  statue.  That  the  hand  is  divided  into  fingers? 
those  so  conveniently  situate,  one  in  so  fitly  opposite  a 
posture  to  the  rest  t 

And  what  if  some  one  pair  or  other  of  these  parts  had 
been  universally  wanting  1  The  hands,  the  feet,  the  eyes, 
the  ears.  How  great  a  misery  had  it  inferred  upon  rrian- 
kind  !  and  is  it  only  a  casualty  that  it  is  not  so  ■?  That 
the  back-bone  is  composed  of  so  many  joints,  (twenty-four, 
besides  those  of  that  which  is  the  ba^is  andsustainerof  the 
whole,)  and  is  not  all  of  a  piece,  by  which  stooping,  or  any 
motion  of  the  head  or  neck,  diverse  from  that  of  the  whole 
bodv,  had  been  altogether  impossible;  that  there  is  ,snch 
variety  and  curiosity  in  the  ways  of  joining  the  bones  to- 
gether in  that,  and  other  parts  of  the  body ;  that  in  some 
parts,  they  arc  joined  by  mere  adherence  of  one  to  another, 'i 
cither  with  or  without  an  intervening  medium,  and, both 
ihe.se  ways,  so  diversely;  that  others  are  fastened  together 
by  proper  jointing,  so  as  to  suit  and  be  accompanied  with 
motion,  either  more  obscure  or  more  manifest,  and  this, 
cither  by  a  deeper  or  moresuperficial  insertion  of  one  bone 
into  another, or  by  a  mutual  insertiun,  and  that  so  dilierent 
ways ;  anil  that  all  these  should  be  exactly  accommodated 
to  the  several  part.s  and  uses  to  which  they  belong  and 
serve  : — was  all  this  without  design  1    Who,  that  views 


the  curious  and  apt  texture  of  the  eye,  can  think  it  wa.s  not 
made  on  purpose  to  see  with,'  and  the  ear,  upon  the  like 
view,  for  hearing,  when  so  many  things  must  concur  that 
these  actions  might  be  performea  by  these  organs,  and  are 
found  to  do  so  1  Or  who  can  think  that  the  sundry  little 
engines  belonging  to  the  eye  were  not  made  with  design  to 
move  it  upwards,  downwards,  to  this  side  or  that,  or  whirl 
it  about  as  there  should  be  occasion  ;  without  which  in- 
struments and  their  appendages,  no  such  motion  could 
have  been  1  Who,  that  is  not  stupidly  perverse,  can  think 
that  the  sundry  inward  parts  (which  it  would  require  a 
volume  distinctly  to  speak  of,  and  but  to  mention  them 
and  their  uses  would  too  unproportionably  swell  this  part 
of  this  discourse)  were  not  made  purposely  by  a  designing 
Agent,  for  the  ends  they  so  aptly  and  constantly  serve  fori 
The  want  of  some  one  among  divers  whereof,  orbut  a  little 
misplacing,  or  if  things  had  been  but  a  little  otherwise  than 
they  are,  had  inferred  an  impossibility  that  such  a  creature 
as  man  could  have  subsisted,  or  been  propagated  upon  the 
face  of  the  earth.  As  what  if  there  hail  not  been  .such  a 
receptacle  prepared  as  the  .stomach  is,  and  .so  formed,  and 
placed  as  it  is,  to  receive  and  digest  nece.s.sary  nutriment?' 
Had  not  the  whole  frame  of  man  besides  been  in  vain  t 
Or  what  if  the  passage  from  it  downward  had  not  been 
somewhat  a  little  way  ascending,  so  as  to  detain  a  conve- 
nient time  what  is  received,  but  that  what  was  taken  in 
were  suddenly  transmitted  ?  It  is  evident  the  whole 
structure  had  been  ruined  as  soon  as  made.  What  (to  in- 
stance in  what  seems  so  small  a  matter)  if  that  little  cover 
had  been  wanting  at  the  entrance  of  that  pa.s.sage  through 
which  we  breathe;  (the  depres.sion  whereof  by  the  weight 
of  what  we  eat  or  drink,  shuts  it  and  prevents  meat  and 
drink  from  going  down  that  way ;)  had  not  unavoidable 
suffocation  ensued  ?  And  who  can  number  the  instances 
that  might  be  given  besides  ?  Now  when  there  is  a  concur- 
rence of  so  many  things  absolutely  neces.sar>',  (concerning 
which  the  common  saying  is  as  applicable,  more  frequently 
wont  to  be  applied  to  matters  of  morality,  "Goodness  is 
from  the  concivrrence  of  all  causes  ;  evil  from  any  defect,") 
enc/i  so  aptly  and  opportunely  serving  its  own  proper  use, 
and  all  one  common  end,  certainly  to  say  that  so  manifold, 
so  regular,  and  stated  a  subserviency  to  that  end,  and  the 
end  itself,  were  undesigned,  and  things  casually  fell  out 
thus,  is  to  say  we  know  or  care  not  w'hat. 

We  will  only,  before  we  clo,se  this  consideration,  con- 
cerning the  mere  frame  of  a  human  body,  (which  hathbeen 
so  hastily  and  superficiallv  proposed,)  offer  a  supposition 
which  is  no  more  strange  (excluding  the  vulgar  notion  by 
which  nothing  is  strange,  but  what  is  not  common)  than 
the  thing  itself,  as  it  actually  is ;  riz.  That  the  whole 
more  external  covering  of  the  body  of  a  man  were  made, 
instead  of  skin  and  flesh,  of  some  very  transparent  sub- 
stance, flexible,  but  clear  as  ver\-  crystal;  through  which, 
and  the  other  more  inward  (aiid  as  transparent)  integu- 
ments or  enfoldings,  we  could  plainlyperceive  ihesituaiion 
and  order  of  all  the  internal  parts,  and  how  they  each  of 
them  perform  their  distinct  ofticcs  :  if  we  could  discern  the 
continual  motion  of  the  blood,  how  it  is  conveyed  by  its 
proper  conduits,  from  its  first  source  and  fountain,  partly 
downwards  to  the  lower  entrails,  (if  rather  it  ascend  not 
from  thence,  as  at  least  what  afterwards  becomes  blood 
doth,)  partlv  upwards,  to  its  admirable  elaboratory,  the 
heart ;  where  it  is  refined  and  fnrnishcd  with  fresh  vital 
spirits,  and  so  transmitted  thence  by  the  distinct  vessels 
prepared  for  this  purpose:  could  we  perceive  the  curiou."! 
contrivance  of  tho,se  little  doors,  by  which  it  is  let  in  and 
out,  on  this  side  and  on  that;  the  order  and  course  of  its 
circulation,  its  most  commodious  distribution  by  two  social 
channels,  or  conduit-pipes,  that  every  where  accompany 
one  another  throughout  the  body:  could  we  discem  the 
curious  artifice  of  the  hrnin,  its  ways  of  purgation  ;  and 
were  it  possible  to  pry  into  the  secret  chambers  and  receiv 
tides  ot  the  le.ss  or  more  pure  spirits  there ;  perceive  theii 
manifold  conveyances,  and  the  rare  texture  of  that  net, 
commonly  called  the  xmndrrfvl  ime:  could  we  behold  the 
veins,  arteries,  and  nerves,  all  of  them  arising  from  their 

Willi ;  a*  Companclla  in  Ihftt  raplurotia  discouno  of  his  Alhoismiw  Iriumphtt- 
Urn.  „.^ 

f  Not!  prorfost  cibuii  nr*i\ie  cotpori  ftccpdit  qiii  RtaUm  sumplua  cmimtuT. 
Sclicca  ton  onolber  occiwion,) 


Chap.  III. 


THE  LIVING  TEMPLE. 


19 


proper  and  distinct  originals !  and  their  orderly  dispersion 
lor  ihc  most  pari,  by  pairs  and  conjiipitions,  on  this  side 
and  thai,  from  the  miilclle  of  the  back;  with  the  curiou-sly 
wrought  branches,  » hith,  supposing  these  to  appear  duly 
diversified,  a.s  .so  many  more  duskisn  .strokes  in  this  trans- 
parent frame,  they  would  be  found  to  make  throughout  the 
wliole  of  it ;  were  every  smaller  fibre  thus  made  at  once  dis- 
cernible; especially  those  innumerable  threads  into  which 
the  spinal  inarrow'is  distributed  at  the  bottom  of  the  back : 
and  could  we,  through  the  some  medium,  perceive  thase 
numerous  little  machines  made  to  serve  unto  voluntary 
motions,  (which  in  the  whole  body  are  computed,  by  some,s 
to  the  number  of  four  himdred  and  thirty,  or  thereabouts, 
or  so  many  of  them  as  according  to  the  present  supposi- 
tion could  possibly  come  in  view,)  and  discern  their  com- 
position ;  their  various  and  elegant  figures — round, square, 
long,  triangular,  &c.  and  behold  them  do  their  ollices,  and 
see  how  they  ply  to  and  fro,  and  work  in  their  respective 
places,  as  any  motion  is  to  be  performed  by  them:  were 
all  these  things,  1  say,  thus  made  liable  to  an  easy  and 
distinct  view,  who  would  not  admiringly  cr>-  out.  Haw 
fearfMlly  and  wmukrfuUy  am  I  made  J  And  sure  there  is 
no  man  sober,  who  would  not,  upon  such  a  sight,  pro- 
nounce that  man  mad,  that  should  suppose  such  a  produc- 
tion to  have  been  a  mere  tindesiened  CMSuaUy.  At  least, 
if  there  he  any  thing  in  the  world  thai  may  be  thought  to 
carry  svjkicnlly  convincing  evidences  in  it,  of  its  haWng 
been  made  industriously,  and  on  purpose,  not  by  chance, 
would  not  this  composition,  thus  offered  to  view,  be 
esteemed  to  do  so  much  morel  Yea,  and  if  it  did  only 
bear  upon  it  chariuUrs  equally  evidential,  of  wisdom  and 
design,  with  ickal  doth  certainly  so,  though  in  the  lowest 
degree,  it  were  sufficient  to  evince  our  present  purpose. 
For  i{  me  such  instance  as  this  wouhl  bring  the  matter  no 
higher  than  to  a  bare  equality,  that  would  at  least  argue  a 
maker  of  man's  body,  as  wi.se,  and  as  properly  designing, 
as  the  artificer  of  any  such  slighter  niece  of  workmanship, 
that  may  yet,  certainly,  be  concluded  the  effect  of  skill  and 
design.  And  then,  enough  might  be  said,  from  other 
instances,  to  manifest  him  unspeakably  superior.  And 
that  the  matter  would  be  brought,  at  least,  to  an  equality, 
upon  the  supposition  now  made,  there  can  be  no  doubt,  if 
any  one  be  judge  that  hath  not  abjured  his  understanding 
and  his  eyes  together.  And  what  then,  if  we  lay  aside  that 
supposition,  (which  only  .somewhat  gratifies  fancy  and 
imairination,)  doth  that  alter  the  ca.se  1  Or  is  there  the  less 
of  wisdom  and  contrivance  expressed  in  this  work  of  form- 
ing man's  body,  only  for  that  it  is  not  so  easily  and  sud- 
denly obvious  to  our  sight  1  Then  we  might  with  the 
same  reason  say,  concerning  some  curious  piece  of  carved 
work,  that  is  thought  fit  to  be  kept  locked  up  in  a  cabinet, 
when  we  .see  it,  that  there  was  admirable  workmanship 
shown  in  doing  it ;  but  as  soop  as  it  is  again  shut  up  in 
its  repository-,  that  there  was  none  at  all.  Inasmuch  as  we 
speak  of  the  objective  characters  of  wisdom  and  design, 
that  are  in  the  thing  itself,  (though  they  must  .some  way 
or  other  come  under  our  notice,  othenvise  we  can  be  capa- 
ble of  arguing  nothing  from  them,  yet,)  since  we  have  suf- 
ficient a.>isurance  that  there  really  are  such  characters  in  the 
structure  of  the  body  of  man  as  have  been  mentioned,  and 
a  lhou.sand  more  than  have  been  thought  nece.ssar\'  to  be 
mentioned  here ;  it  is  plain  that  the  greater  or  less  facility 
of  finding  them  out,  so  that  we  be  at  a  certaintv  that  they 
are,  (whether  by  the  slower  and  more  gradual  search  of 
our  own  eves,  or  by  relying  upon  the  testimony  of  such  as 
have  purchased  themselves  that  satisfaction  by  their  own 
labour  and  diligence,)  is  merely  accidental  to  the  thing 
itself  we  are  discoursing  of;  and  neither  adds  to,  nor  de- 
tracts from,  the  rational  evidence  of  the  present  argument. 
Or  if  it  do  either,  the  more  alvstntse  paths  of  divine  wis- 
dom in  this,  as  in  other  things,  do  rather  recommend  it  the 
more  to  our  adoration  and  reverence,  than  if  ever)-  thing 
were  obvious,  and  lay  open  to  the  first  glance  ot'  a  more 
careless  eye.  The  things  which  we  are  sure  (or  may  be, 
if  we  do  not  shut  our  eyes)  the  wise  Maker  of  this  w-orld 
hath  done,  do  sufficiently  serve  to  assure  us  that  he  could 
have  done  this  also;  that  is,  have  made  every  thing  in  the 
frame  and  shape  of  our  bodies  conspicuous  in  the  way  but 


t  Rlolanii« 


h  Parker  TentAnu    Phvsico.ThcoL 


now  supposed,  if  he  had  thought  it  fit.  He  hath  done 
greater  things.  And  since  he  hath  not  thought  UuU  fit, 
we  may  be  bold  to  say,  the  doing  of  it  would  signify 
more  trifling,  and  less  design.  It  gives  ns  a  more  amiable 
and  comelv  representation  of  the  Being  we  are  treating 
of,  that  his'  works  are  less  for  ostentation  than  use;  and 
that  his  wisilom  and  other  attributes  appear  in  them  rather 
to  the  instruction  of  sober,  than  the  gratification  of  vain 
minds. 

We  may  therefore  confidently  conclude,  that  the  figura- 
tion of  the  human  body  carries  with  it  as  manifest,  un- 
questionable evidences  of  design,  as  any  piece  of  human 
artifice,  that  most  confes.sedly,  in  the  judgment  of  any  man, 
doth  so;  and  therefore  had  as  certainly  a  designing  cause. 
We  may  challenge  the  world  to  show  a  disparity,  unless 
it  be  that  the  advantage  is  unconceivably  great  on  our  side. 
For  would  not  any  one  that  hath  not  abandoned  at  once 
both  his  rea.sonh  and  his  modesty,  be  ashamed  to  confess 
and  admire  the  skill  that  is  show'n  in  making  a  siatvie,  or 
the  picture  of  a  man,  that  (as  one  ingeniously  say.s)  is  but 
the  shadow  of  his  skin,  and  deny  the  wi.sdom  that  ap- 
pears in  the  composure  of  his  biJdy  itself,  that  contains 
so  numerous  and  so  various  engines  and  instruments  for 
sundn,-  purposes  in  it,  as  that  it  is  become  an  art,  and 
a  very  laudable  one,  but  to  discover  and  find  out  the 
art  and  skill  that  are  shown  in  the  contrivance  and  forma- 
tion of  them  1 

VIII.  It  is  in  the  mean  time  strange  to  consider  from  how 
different  and  contrar)-  causes  it  proceeds,  that  the  wise 
Contriver  of  this  fabric  hath  not  his  due  acknow-ledgments 
on  the  account  of  it.  For  with  some,  it  proceeds  from 
their  supine  and  drowsy  ignorance,  and  that  they  little 
know  or  think  what  prints  and  footsteps  of  a  Deity  they 
carrj-  about  them,  in  their  bone  and  flesh,  in  every  part  and 
vein  and  limb.  With  others,  (ns  if  too  much  learning  had 
made  them  mad,  or  an  excess  of  light  had  struck  them  into 
mopish  blindness, )lhe-sethingsare -so  well  known  and  seen, 
so  common  and  obvious,  that  they  are  the  less  regarded. 
And  because  they  can  give  a  very  punctual  account  IKal 
tliines  arc  sn,  they  think  it,  now,  not  worth  the  consider- 
ing, /4otr  tkey  come  to  be  sn.  They  can  trace  all  these  hidden 
paths  and  footsteps,  and  therefore  all  seems  very  easy,  and 
thev  give  over  wondering.  As  they  that  w-ould  cleiract 
fmin  Columbus's  acquists  of  glon,-  by  the  discover)-  he  had 
made  of  America.i  by  pretending  the  achievement  was 
CH-sy;  whom  he  ingeniously  rebuked,  by  challenging  them 
to  rnake  an  egg  stand  erect,  alone,  upon  a  plain  table; 
w-hich  when  none  of  them  could  do,  he  only  by  a  gentle 
bruising  of  one  end  of  it  makes  it  stand  on  the  table  with- 
out other  support,  and  then  tells  them  this  was  more  easy 
than  his  voyage  to  America,  now  they  had  .seen  it  done; 
before,  thev  knew  not  how  to  go  about  it.  Some  may 
think  the  contrivance  of  the  body  ofaman,orotheranimal, 
easy,  now  thev  know  it ;  but  had  they  been  to  project  such 
a  model  without  a  pattern,  or  any  thing  leading  thereto, 
how-  miserable  a  loss  had  they  been  at !  How-  ea.sy  a  con- 
fession had  been  drawn  from  them  of  the  finger  of  God, 
and  how-  silent  a  submi.ssion  to  his  just  triumph  over  their 
and  all  human  wit,  when  the  most  admired  performances 
in  this  kind,  by  any  mortal,  have  been  only  faint  and  in- 
finitely distant  imitations  of  the  works  of  (Sod  !  As  is  to 
be  seen  in  the  so  much  celebrated  exploits  of  Posidonius, 
Regiomontanus,  and  others  of  this  sort. 

IX.  And  now  if  any  should  be  either  so  incurably  blind 
as  not  to  perceive,  or  so  perversely  wilful  as  not  to  acknow- 
ledge an  appearance  of  w-i.sdom  in  the  frame  and  figuration 
of  the  body  of  an  animal  (peculiarly  of  man)  more  than 
equal  to  what  appears  in  any  the  most  excpiisiie  piece  of 
human  arlifire,  and  which  no  wit  of  man  can  ever  liilly 
imitate;  although,  as  hath  been  .said,  an  acknowledged 
equality  would  sulfice  to  evince  a  wise  maker  thereof,  yet 
because  it  is  the  existence  of  God  we  are  now  speaking  of, 
anil  that  it  is  therefore  not  enough  to  evince,  but  to  mag- 
nify, the  wisdom  we  would  a.scrihe  to  him;  we  shall  pa.ss 
from  the  pans  and  frame,  to  the  consideration  of  the  more 
principal  powers  and  functions  of  terrestrial  creatures; 
ascending  from  such  as  agree  to  the  less  perfect  orders  of 
these,  to  those  of  the  more  perfect,  riz.  of  man  himselC 

i  ArclibulK>p  Atilxtt's  Geof. 


ao 


THE  LIVING  TEMPLE. 


PlRT  1. 


And  surely  to  have  been  the  Author  of  faculties  that  shall 
enable  to  such  functions,  will  evidence  a  wisdom  that 
defies  our  imitation,  and  will  dismay  the  attempt  of  it. 

We  begin  with  that  u{ grmtth.  Many  sorts  of  rare  en- 
gines we  acknowledge  contrived  by  the  wit  of  man,  but 
who  hath  ever  made  one  that  couKl  grow,  or  that  had  in  it 
a  self-improving  power  1  A  tree,  an  herb,  a  pile  of  grass, 
may  upon  this  account  challenge  all  the  world  to  make 
such  a  thing.  That  is,  to  implant  the  power  of  growing 
into  any  thing  to  which  it  dotk  not  natively  belong,  or  to 
make  a  thing  to  which  it  doth. 

By  what  art  would  they  make  a  seed  1  And  which  way 
would  they  inspire  it  with  a  seminal  forml  And  they  that 
think  thiswhole  globe  of  the  earth  was  compacted  by  the 
casual  (or  fatal)  coalition  of  particles  of  matter,  by  what 
magic  would  they  conjure  so  many  to  come  together  as 
should  make  one  clod  !  We  vainly  hunt  with  a  lingering 
mind  after  miracles;  if  we  did  not  more  vainly  mean  by 
them  nothing  else  but  novelties,  we  are  compa.ssed  about 
with  such.  And  the  greatest  miracle  is,  that  we  see  ihem 
not.  You  with  whom  the  daily  productions  of  nature  (a.s 
you  call  It)  are  so  cheap,  see  ii  you  can  do  the  like.  Try 
your  skill  upon  a  rose.  Yea,  but  you  must  hai'e  pre- 
existent  matter  1  But  can  you  ever  prove  the  Maker  ol  the 
world  had  so,  or  even  defend  the  possibility  of  uncreated 
matter  1  And  suppose  they  had  the  free  grant  of  all  the 
matter  between  tne  crown  of  their  head  and  the  moon, 
could  they  tell  what  to  do  with  it,  or  how  to  manage  it, 
so  a.s  to  make  it  yield  them  one  single  flower,  that  they 
might  glory  in,  as  their  own  production'? 

And  what  mortal  man,  that  hath  reason  enough  about 
him  to  be  serious,  and  to  think  awhile,  would  not  even  be 
amazed  at  the  miracle  ofnutrition?  Or  that  there  are  things 
in  the  world  capable  of  nourishment  1  Or  who  would 
attempt  an  imitation  here,  or  not  despair  to  perform  any 
thing  like  if!  That  is,  to  make  any  nourisnable  thing. 
Are  we  not  here  infinitely  oul-donel  Do  not  we  see  our- 
selves compassed  about  with  wonders,  and  are  we  not 
ourselves  such,  in  that  we  see,  and  are  creatures,  from  all 
whose  parts  there  is  a  continual  defluxion,  and  yet  that 
receive  a  constant  gradual  supply  and  renovation,  by  which 
they  are  continued  in  the  same  state  1  As  the  bush  burn- 
ing, hut  not  consumed.  It  is  easy  to  give  an  artificial 
frame  to  a  thing  that  shall  gradually  decay  and  waste  till 
it  quite  be  gone,  and  disappear.  You  can  raise  a  structure 
of  snow,  that  would  .soon  do  that.  But  can  your  manual 
skill  compose  a  thing  that,  like  our  bodies,  shall  be  con- 
tinually melting  away,  and  be  continually  repaired,  through 
so  long  a  tract  of  time1  Nay,  but  you  can  tell  how  it  is 
done ;  you  know  in  what  method,  and  by  what  instruments, 
food  is  received,  concocted,  separated,  and  so  much  as 
must  serve  for  nourishment,  turned  into  chyle,  and  that 
into  blood,  first  grosser,  and  then  more  refined,  and  that 
distributed  into  all  parts  for  this  purpose.  Yea,  and  what 
then  ■?  Therefore  you  are  as  wise  as  your  Maker.  Could 
you  have  made  such  a  thing  as  the  stomach,  a  liver,  a 
heart,  a  vein,  an  artery  1  Or  are  you  so  very  sure  what  the 
digestive  quality  is?  'Or  if  you  are,and  know  what  things 
best  serve  to  maintain,  to  repair,  or  strengthen  it ;  who  im- 
planted that  quality  ?  both  where  it  is  so  immediately 
useful,  or  in  Ihc  other  things  you  would  use  for  the  servi<'c 
of  that  1  Or  how,  if  such  things  had  not  been  prepaied  to 
your  hand,  wotild  you  have  rievised  to  persuade  the  par- 
ticles of  matter  into  so  useful  and  happy  a  conium-iure,  as 
that  such  a  quality  might  rc.Milt !  Or,  (to  speak  more  suit- 
ably to  the  most,)  how,  if  you  had  not  been  shown  the 
way,  wouhl  you  have  thougiit  it  were  to  be  done,  or  which 
way  would  you  have  gone  to  work,  to  turn  meat  and-drink 
into  flesh  and  blood  1 

Nor  is  prcpa/ialitm  of  their  mrtt  kind,  by  the  creatures 
that  have  that  faculty  implanted  in  them,  less  admirable, 
or  more  possible  to  be  imitated  by  any  human  device. 
Such  productions  stay  in  their  first  descent.  Who  can, 
by  his  own  contrivance,  fmd  out  a  way  of  making  any 
thing  that  ran  produce  another  like  itself.  What  machine 
did  ever  man  invent,  that  had  this  power  1  And  the  ways 
and  means  by  which  it  is  done,  are  such  (though  he  that 
can  do  all  things  well  knew  how  to  compa.ss  his  ends 

k  Dea  Ctrtci  de  pawionibui  ajlimn.  put  l.  utriuo  alibi. 


by  them)  as  do  exceed  not  our  understanding  only,  but  our 
wonder. 

And  what  shall  we  say  oi spontaneous  motion,  wherewith 
we  find  also  creatures  endowed  that  are  so  mean  and 
despicable  in  our  eyes,  (as  well  as  ourselves,)  that  is,  that 
so  silly  a  thing  as  a  fly,  a  gnat,  Slk.  should  have  a  power 
in  it  to  move  itself,  or  stop  its  own  motion,  at  its  own 
pleasure  1  How  far  have  all  attempted  imitations  in  this 
kind  fallen  short  of  this  perfection  1  And  how  much  more 
excellent  a  thing  is  the  smallest  and  most  contemptible 
insect,  than  the  most  admired  machine  we  ever  heard  or 
read  of;  (as  Archytas  Tarentinus's  dove,  so  anciently  cele- 
brated ;  or  more  lately,  Rcgiomontanus's  fly,  or  his  eagle, 
or  any  the  like;)  not  only  as  having  this  peculiar  power, 
above  any  thing  of  this  sort,  but  as  having  the  sundry  other 
pincers,  besides,  meeting  in  it,  whereof  these  are  wholly 
destitute  1 

And  should  we  go  on  to  instance  further  in  the  several 
powers  of  sensation,  both  external  and  internal,  the  various 
instincts,  appelitions,  pas.sions,  sympathies,  antipathies, 
the  powers  ot  memory,  (and  we  might  add,  of  speech,)  that 
we  find  the  inferior  orders  of  creatures  either  generally  fur- 
nished with,  or  some  of  them,  as  to  this  last,  disposed  unto. 
How  should  we  even  over-do  the  present  business ;  and 
too  needlessly  insult  over  human  wit,  (which  we  must 
suppose  to  have  already  yielded  the  cause,)  in  challenging 
it  lo  produce  and  offer  to  view  a  hearing,  seeing  engine, 
that  can  imagine,  talk,  is  capable  of  hunger,  thirst,  of  desire, 
anger,  fear,  grief,  &c.  as  its  own  creature,  concerning  which 
it  may  glory  and  sa)',  I  have  done  this  1 

Is  it  so  admirable  a  performance,  and  so  ungainsayable 
an  evidence  of  skill  and  wisdom,  with  much  labour  and 
long  travail  of  mind,  a  busy,  restless  agitation  of  working 
thoughts,  the  often  renewal  of  frustrated  attempts,  the 
van,-ing  of  defeated  trials;  this  wav  and  that  at  length  to 
hit  "upon,  and  by  much  pains,  and  with  a  slow,  gradual 
progress,  by  the  use  of  who  can  tell  how  many  sundry 
sorts  of  instruments  or  tools,  managed  by  more  (possibly) 
than  a  few  hands,  by  long  hewing,  hammering,  turning, 
filing,  to  compose  one  only  single  machine  of  such  a  frame 
and  structure,  as  that  by  the  frequent  reinforcement  of  a 
skilful  hand,  it  may  be  capable  of  some  (and  that,  other- 
wise, but  a  verv  .short-lived)  motion  1  And  is  it  no  argu- 
ment, or  eflfect  of  wisdom,  .so  easily  and  certainly,  without 
labour,  error,  or  disappointment,  to  frame  both  so  infinite 
a  variety  of  kinds,  and  so  innumerable  individuals  of  every 
such  kiiid  of  living  creatures,  that  cannot  only,  with  the 
greatest  facility,  move  themselves  with  so  many  sorts  of 
motitm,  dowiiwards,  upwards,  to  and  fro,  this  way  or  that, 
with  a  progressive  or  circular,  a  swifter  or  a  slower,  motion, 
at  their  own  pleasure ;  but  can  also  grow,  propagate,  see, 
hear,  desire,  joy,  &c.  ?  Is  this  no  work  of  wisdom,  hut 
onlv'blind  either  fate  or  ohancel  Of  how  strangely  per- 
verse and  odd  a  complexion  is  that  understanding,  (if  vet 
it  may  he  called  an  understanding,)  that  can  make  this 
judgment ! 

X.  And  thev  think  they  have  found  oiit  a  rai;e  k-nack, 
and  that  gives  a  great  relief  lo  their  diseased  minds,  who 
have  learned  lo  call  the  bodies  of  living  creatures,  (even 
the  human  not  excepted,)  by  way  of  diminution,  machines, 
or  n  sort  of  automatons  engines. 

But  how  little  cause  there  is  to  hug  or  be  fond  of  this 
fancy,  would  plainly  appear,  if,  first,  we  would  allow  our- 
selves leisure  to  examine  with  kmn  small  prclene^  this  ap- 
pellation is  so  placed  and  applied:  and,  next,  if  it  be 
applied  righllv,  lo  hmr  little  purpose  it  is  alleged ;  or  that 
it  signifies  nothing  to  the  exclusion  of  divme  wisdom 
from  the  formation  of  them. 

And  for  the  Jirst.  because  we  know  not  a  better,  let  it 
be  considered  how  defective  and  unsatisfying  the  accoimt 
is,  which  the  greaik  and  justly  admired  master  in  this 
faculty  gives,  how  divers  of  those  things,  which  he  would 
have  to  be  so,  are  performed  only  in  the  mechanical 

wav.  .... 

For  though  his  ingenuity  must  be  ack-nowledged,  in  his 
mmli'si  exception  of  sonic' noble  operations  belonging  lo 
ourselves  from  coming  under  those  rigid  necessitating  laws, 
yet  certainly,  lo  the  severe  inquiry  of  one  not  partially 
addicted  lo  the  senliments  of  so  great  a  wit,  because  they 
were  his,  it  would  appear  there  are  great  defects,  and  many 


Chap.  III. 


THE  LIVING  TEMPLE. 


HI 


tilings  yet  wanting,  in  the  account  which  is  given  us  of 
same  of  the  meaner  of  those  lunclions,  which  he  would 
attribute  only  to  organized  matter,  or  (to  use  his  own 
expression)  to  the  conformation  of  the  members  of  the 
body,  and  the  course  of  the  spirits,  excited  by  the  heat  of 
the  heart,  &c. 

For  howsoever  accurately  he  describes  the  instruments 
and  the  way,  his  account  seems  very  little  satisfying  of 
th*  principle,  eitlier  of  spontaneous  motion,  or  of  sensation. 
As  to  the  former,  though  it  be  very  apparent  that  the 
muscles,  seated  in  thai  opposite  posture  wherein  they  are 
mostly  found  paired  throughout  the  body,  the  nerves  and 
the  animal  spirits  in  the  brain, and(sU|)posewe)that;r;««- 
duU  seated  in  the  inmost  part  of  it,  are  the  instruments  of 
the  motion  of  the  limbs  and  the  whole  body ;  yet,  what  are 
all  these  to  the  prime  causation,  or  much  more,  to  the  spon- 
taneity of  this  motion  1  And  whereas,  with  us,  (who  are 
acknowledged  to  have  such  a  faculty  independent  on  the 
body,)  an  act  of  will  doth  so  manifestly  contribute,  so  that, 
when  we  will,  our  body  is  moved  with  so  admirable  faci- 
lity, and  we  feel  not  the  cumbersome  weight  of  an  arm  to 
be  lifted  up,  or  of  our  whole  coporeal  bulk,  to  be  moved 
this  way  or  thai,  by  a  slower  or  swifter  motion.  Yea,  and 
■when  as  also,  if  we  will,  we  can,  on  the  sudden,  in  a  verj- 
instant,  start  up  out  of  the  most  composed,  sedentary  pas- 
ture, and  put  ourselves,  upon  occasion,  into  the  most  vio- 
lent course  of  motion  or  action.  But  if  we  have  no  such 
will,  though  we  have  the  same  agile  spirits  about  us,  we 
find  no  difficulty  to  keep  in  a  posture  of  rest ;  and  are,  for 
the  most  part,  not  sensible  of  any  endeavour  or  urgency  of 
those  active  particles,  as  if  they  were  hardly  to  be  restrained 
from  putting  us  into  motion  ;  and  against  a  reluctant  act  of 
our  will,  we  are  not  moved  but  with  great  difficuUv  to  them, 
and  that  will  give  themselves,  and  us,  the  trouble.  This 
being,  I  say,  the  case  with  us;  and  it  beiii.»  al.so  obvious 
to  our  observation,  that  it  is  so  very  much  alike,  in  these 
mentioned  respects, with  brute  creatures, how  inconceivable 
is  it,  that  the  directive  principle  of  their  icoiions,  and  ours, 
should  be  so  vastly  and  altogether  unlike "!  (whatsoever 
greater  perfection  is  required,  with  us,  as  to  those  more 
noble  and  perfect  functions  and  operations  which  are  found 
to  belong  to  us.)  That  is,  that  in  us,  an  act  of  will  should 
signify  so  very  much,  and  be  for  the  most  part  necessary 
to  the  beginning,  the  continuing,  the  slopping,  or  the  va- 
rying of  our  motions;  and  in  ihem,  nothing  like  it,  nor  any 
thing  else  besides,  only  that  corporeal  principlei  which  he 
assi°Tis  as  common  lo  them  and  us,  the  continual  heat  in 
the  heart,  (which  he  calls  a  sort  of  fire.)  nourished  by  the 
blood  of  the  veins;  the  instruments  of  motion  already  men- 
tioned, and  the  various  representations  and  impressions  of 
external  objects,  as  there  and  elsewhere"' he  expresses  him- 
self! Upon  which  last,  (though  much  is  unuoubtedly  to 
be  attributed  to  it,)  that  so  main  a  stress  should  be  laid, 
as  to  the  diversifying  of  motion,  seems  strange;  when  we 
may  observe  so  various  motions  of  some  silly  creatures,  as 
of  a  fly  in  our  window,  while  we  cannot  perceive,  and  can 
scarce  imagine,  any  change  in  external  objects  about  them : 
yea,  a  swarm  of  flies,  so  variously  frisking  and  plying  to 
and  fro,  some  this  way.  others  that,  with  a  thousand  di- 
versities and  interferings  in  their  motion, and  some  resting; 
while  things  are  in  the  same  state,  externally,  to  them  all. 
So  that  what  should  can.se,  or  cease,  or  so  strangely  vary 
such  motions,  is  from  thence,  or  any  thing  else  he  hath 
.said,  left  unimaginable.  As  it  is  much  more,  how,  in 
creatures  of  much  strength,  as  a  bear  or  a  lion,  a  pan- 
should  be  moved  sometimes  sogentlv,andsometimcs  with 
so  mighty  force,  only  by  mere  mechanism,  without  any 
directive  principle,  that  is  not  altogether  corporeal.  But 
most  of  all,  how  the  strange  regularity  of  motion  in  some 
creatures,  as  of  the  spider  in  making  its  web,  and  the  like, 
should  be  owing  to  no  other  than  such  causes  as  he  hath 
assigned  of  the  motions  in  general  of  brute  creatures.  And 
what  though  some  motions  of  our  own  .seem  wholly  invo- 
luntary, (as  that  of  our  eyelids,  in  the  case  which  he  sup- 
poses,) doth  it  therefore  follow  they  must  proceed  from  a 
principle"  only  corporeal,  as  if  our  soul  had  no  other  act 
belonging  to  it,  but  that  of  willing  1    Which  he  doth  not 


-  p«rt  I.  art.  8. 


n  De  PlM.  UL  19. 


DiMit  dtntltod. 


downrieht  say  ;  but  that  it  is  its  only,  or  its  chief  act :  and 
if  It  be  its  chief  act  only,  what  hinders  but  that  such  a 
motion  may  proceed  from  an  act  that  is  not  chief!  Or 
that  it  may  have  a  power  that  may,  sometimes,  step  forth 
into  act  (and  in  greater  matters  than  that)  without  any 
formal  deliberated  command  or  direction  of^our  will?  So 
little  reason  is  there  to  conclude,  that  all  our  motions" 
common  to  us  with  beasts,  or  even  their  motions  them- 
selves, depend  on  nothing  else  than  the  conformation  of 
the  members,  and  the  course  which  the  spirits,  excited  by 
the  heat  of  the  heart,  do  naturally  follow,  in  the  brain, 
the  nerves,  and  the  muscle.s,  after  the  same  mtinner  with 
the  motion  of  an  automaton,  &c. 

But  as  to  the  matter  of  unsation,  his  account  seems 
much  more  defective  and  unintelligible,  that  is,  how  it 
should  be  performed  (as  he  supposes  every  thing  common 
to  us  with  beasts  may  be)  without  a  soul.  For,  admit  that 
it  be  (as  who  doubts  but  it  is)  by  the  instruments  Mhich 
he  assigns,  we  are  still  to  seek  what  is  the  sentient,  or  what 
nseth  these  instruments,  and  dothsenlire  or  exercise  sense 
by  them.  That  is,  suppose  it  be  performed  in  the  brain,? 
and  that  (as  he  says)  by  the  helpof  the  nerves,  which  from 
thence,  like  small  strings,'' are  stretched  forth  unto  all  the 
other  members ;  suppose  wc  have  the  three  things  to  con- 
sider in  the  nerves,  which  he  recites — their  interior  sub- 
stance, which  extends  itself  like  very  slender  threads  from 
the  brain  to  the  extremities  of  all  the  other  members  into 
which  they  are  knit;  the  verj-  thin  little  skins  which  en- 
close these,  and  which,  being  continued  with  those  that 
inwrap  the  brain,  do  compose  the  little  pipes  which  contain 
these  threads  ;  and  lastly,  the  animal  spirits  which  are 
conveyed  down  from  the  bram  through  these  pipes — yet 
which  of  these  is  most  subservient  unto  sense  ?  That  he 
undertakes  elsewhere'  to  declare,  riz.  that  wc  are  not  to 
think  (which  we  also  suppose)  some  nerves  to  serve  for 
sense,  others  for  motion  only,  as  some  have  thought,  but 
that  the  enclosed  spirits  serve  for  the  motion  of  the  mem- 
bers, and  those  little  threads  (also  enclosed)  for  sense.  Are 
we  yet  any  nearer  our  purpose  1  Do  these  small  threads 
sentire'!  Are  these  the  things  that  ultimately  receive  and 
discern  the  various  impressions  of  objects'!  And  since  they 
are  all  of  one  sort  of  substance,  how  comes  it  to  pass  that 
some  of  them  are  seeing  threads,  others  hearing  threads, 
others  tasting,  &c.  Is  it  from  the  diverse  and  commodious 
figtiration  of  the  organs  unto  which  the.se  descend  from  the 
brain  !  But  though  we  acknowledge  and  admire  the  curi- 
ous and  exquisite  formation  of  those  organs,  and  their  most 
apt  usefulness  (as  organs,  or  instruments)  to  the  purposes 
fur  which  they  arc  designed,yei  what  do  they  signify,with- 
out  a  proportion  ably  apt  and  able  agent  lo  use  them,  or 
percipient  to  entertain  and  judge  of  the  several  notice.s, 
which  by  them  are  only  transmitted  from  external  things  1 
That  is,'suppose  we  a  drop  of  ever  .so  pure  and  transparent 
liquor,or  let  there  he  three,  diversely  lincturedor  coloured, 
and  (lest  they  mingle)  kept  asunder  by  thei.-  distinct,  in- 
folding coats  ;  let  these  encompass  one  iheother,  and  toge- 
ther compose  one  little  shining  globe:  aiv  we  satisfied  that 
now  this  curious,  pretty  ball  can  see  ">  Nay.  suppose  we 
it  ever  so  conveniently  situate;  suppose  we  the  fore-men- 
tioned strings  fastened  to  it,  and  these,  being  hollow,  well 
replenished  with  as  pure  air  or  wind  or  gentle  flame  as  you 
can  imagine;  yea,  and  all  the  before-de.scribed  little  threads 
to  boot;  can  it  yet  do  the  feat  1  Nay,  suppose  we  all 
things  else  lo  concur  that  we  can  suppose,  except  a  living 
principle. (call  thai  by  what  name  you  will.)  and  is  it  not 
still  as  incapable  of  the  act  of  seeing,  as  a  ball  of  clay  or 
a  pebble  stone  !  Or  can  the  substance  of  the  brain  ii.self 
perform  that  or  any  other  act  of  sense,  (for  it  is  superfluous 
to  speak  disiinrtly  of  the  rest,)  any  more  than  the  pulpof 
an  apple  or  a  dish  of  curds?  So' that,  trace  this  matter 
whither  you  will,  within  the  compass  of  yonr  a.ssigned 
limits,  aiid  vou  are  still  at  the  same  loss:  range  through 
the  whole  body,  and  what  can  you  find  but  flesh  and 
bones,  marrow  and  blood,  strings  and  threads,  humour  and 
vapour;  and  which  of  these  is  capable  of  .sense  ?  These 
are  your  materials  and  such  like;  order  them  as  you  will, 
put  ihem  into  what  method  you  can  devise,  and  except 


p  Phnci))-  PbilosoplL  S«cL  199. 


r  Diopu.  c.  4.  S. «,  i. 


THE  LIVING  TEMPLE. 


Part  I 


you  can  make  il  live,  you  cannot  make  it  so  much  as  feel, 
iDuCii  less  perform  all  other  acts  ol'  sense  besides,  unio 
which  these  tools  alone  seem  as  unproporiionable,  as  a 
plough-sh.ire  to  the  most  curious  sculpture,  or  a  pair  of 
tongs  to  the  most  melodious  music. 

But  how  much  more  inconceivable  it  is,  that  the  figura- 
tion and  concurrence  of  the  fore-mentioned  organs  can 
alone  suffice  to  produce  the  several  pa.ssions  of  love,  fear, 
anger,  &c.  whereof  we  find  so  evident  indications  in  brute 
creatures,  it  is  enough  but  to  hint.  And  (but  that  all  per- 
sons do  not  read  the  same  books)  it  were  altogether  un- 
necessary to  have  .said  so  much,  after  so  plain  demonstra- 
tion" already  extant,  that  matter,  howsoever  modified, 
any  of  the  rnentioned  ways  is  incapable  of  sense. 

Nor  would  It  seem  necessary  to  attempt  any  thing  in 
this  kind,  in  particular  and  direct  opposition  to  the  very 
peculiar  sentiments  of  this  most  ingenious  author,  (as  he 
will  undoubtedly  be  reckoned  in  all  succeeding  time,) 
who,  when  he  undertakes  to  show  what  sense  is,  and  how 
it  is  performed,  makes  it  the  proper  business  of  the  soul, 
comprehends  it  under  the  name  of  cogitation;'-  naming 
himself  a  thinking  thing,  adds  by  way  of  question.  What 
is  that'!  and  answers,  A  thing  doubling,  understanding, 
aihrming,  denying,  willing,  nilling,  and  also  imagining, 
and  exercising  sense;  says"  expressly  it  is  evident  to  all 
that  it  is  the  soul  that  exerci-ses  sense,  not  the  body,"  in  as 
direct  words  as  the  .so  much  celebrated  poet  of  old.  The 
only  wonder  is,  that  under  this  general  name  of  cogita- 
tion he  denies  it  unto  brutes;  under  which  name,  he  may 
be  thought  less  fitly  to  have  included  il,  than  to  have  af- 
firmed them  incapable  of  any  thing  to  which  that  name 
ought  to  be  applied;  as  he  doth  not  only  affirm,  but  es- 
teems himself  by  most  firm  reasons  to  have  proved.^ 

And  yet  that  particular  reason  seems  a  great  deal  more 
pious  than  it  is  cogent,  which  he  gives  for  his  choosing 
his  particular  way  of  differencing  brutes  from  human 
creatures,  viz.  lest  any  prejudice  should  be  done  to  the 
doctrine  of  the  human  soul's  immortality ;  there  being  no- 
thing, as  he  truly  soys,  that  doth  more  easily  turn  ofl' weak 
minds  from  the  palh  of  virtue,  than  if  they  should  think 
the  souls  of  brutes  to  be  of  the  same  nature  with  our  own; 
and  therefore  that  nothing  remains  to  be  hoped  or  feared 
after  this  life,  more  by  us  than  by  flies  or  pismires.  For 
surely  there  were  other  ways  of  providing  against  that 
danger,  besides  that  of  denying  them  so  much  as  sense, 
(other  than  merely  organieal,?  as  he  somewhere  alleviates 
ihe  harshness  of  that  position,  but  without  telling  us  what 
useth  these  organs,)  and  the  making  them  nothing  else 
but  well-formed  machines. 

Eui  yet  if  we  should  admit  the  propriety  of  this  ap- 
pellation, and  acknowledge  (the  thing  itself  intended 
to  be  signified  by  it)  that  all  the  powers  belonging  to 
mere  brutal  nature  are  purely  mechanical,  and  no  more  ; 
to  what  purpose  is  it  liere  alleged,  or  whai  can  it  be 
understood  to  signify  1  What  is  lost  from  our  cause  by 
il  1  And  what  have  atheists  whereof  to  glory  !  For  was 
the  contrivance  of  these  machines  theirs  1  AVere  they 
the  authors  of  this  vare  invention,  or  of  any  thing  like  it"! 
Or  can  they  show  any  product  of  human  device  and  wit, 
that  shall  be  capable  of  vying  with  the  strange  powers  of 
those  machines'!  Or  can  they  imagine  what  so  highly 
exceeds  all  human  skill,  to  have  fallen  by  chance,  ani 
without  any  contrivance  or  design  at  all.  into  a  frame  ca- 
pable of  such  powers  and  operations  ? 

If  they  be  machines,  tliey  are  (as  that  free.spiriled  au- 
thor speaks)  to  be  considered  a.s  a  sort  of  machine'  made 
by  the  hand  of  God,  which  is  by  infinite  degrees  better 
ordered,  and  hath  in  it  more  admirable  moiions,  than  any 
that  could  ever  have  been  f  jrined  by  ihe  art  of  man.  Yea, 
and  we  might  add,  .so  liltle  disadvantage  would  accrue  to 
the  present  cause  (wh.atever  might  lo  some  other)  by  this 
concession,  that  rather  (if  it  were  not  a  wrong  to  the  cause, 
which  justly  disdains  we  should  allege  any  thing  false  or 
uncertain  for  its  support)  this  would  add  much,  we  will 
not  say  to  its  victory,  but  to  its  triumph,  that  "'e  did  ac- 
knowledge them  nothing  else  than  mere  mechnnical  con- 
trivances. For,  since  they  must  certainly  either  be  such, 
or  have  each  of  them  a  .soul  lo  animate,  and  enable  them 

•  In  Dr.  Moro'i  Immoitality  of  Uw  Soul.       I  Piincip  Phil,  port  4.  1S9. 
u  HediL  2.  w  Dioptr.  r.  <. 


to  their  several  functions;  it  seems  a  much  more  easy 
performance,  and  is  more  conceivable,  and  within  the 
nearer  reach  of  human  apprehension,  that  they  should  be 
furnished  with  such  a  one,  than  be  made  capable  of  so 
admirable  operations  without  it;  and  the  former  (though 
it  were  not  a  surer)  were  a  more  amazing,  unsearchable, 
and  less  comprehensible  discovery  of  the  most  transcen- 
dent wi.sdom,  than  the  latter. 

XI.  But  because  whatsoever  comes  under  the  nam^  of 
rosiitalion,  properly  taken,  is  assigned  to  some  higher  cause 
than  mechani.sm  ;  and  that  there  arc  operations  belonging 
to  man,  which  lay  claim  lo  a  reasonable  soul,  as  the  im- 
mediale  principle  and  author  of  them;  we  have  yet  this 
further  step  to  advance,  that  is,  lo  consider  the  most  ap- 
parent evidence  we  have  of  a  wise,  designing  agent,  m 
the  powers  and  nature  of  this  more  excellent,  and,  among 
things  more  obvious  to  our  notice,  the  noblest  of  his  pro- 
ductions. 

And  were  it  not  for  the  slothful  neglect  of  the  most  to 
study  themselves,  we  should  not  here  need  to  recount 
unio  men  the  common  and  well-k-nown  abilities  and 
excellences  which  peculiarly  belong  to  their  own  nature. 
They  might  take  notice,  without  being  told,  that  first,  as 
to  their  iiitellectunl  /acuity,  they  have  somewhat  about 
them,  that  can  think,  understand,  frame  notions  of  things; 
that  can  rectify  or  supply  the  false  or  defective  represen- 
tations which  are  made  to  them  by  their  external  senses 
and  fancies;  that  can  conceive  of  things  far  above  the 
reach  and  sphere  of  scn.se,  the  moral  good  or  evil  of  ac- 
tions or  inclinations,  what  there  is  in  them  of  rectitude  or 
pravity  ;  whereby  they  can  animadvert,  and  cast  their  eye 
inw'ard  upon  themselves;  observe  the  good  or  evil  acts  or 
inclinations,  the  knowledge,  ignorance,  dulness,  vigour, 
tranquillity,  Irouble,  and,  generally,  the  perfections  or  im- 
perfections, of  their  own  minds;  that  can  apprehend  the 
general  natures  of  things,  the  fulure  existence  of  what, 
yet,  is  not,  with  the  future  appearance  of  that  to  us, 
which,  as  yet,  appears  not. 

Of  which  last  sort  of  power,  the  confident  assertion, 
"  No  man  can  have  a  conception  of  the  future,"'  needs 
not,  against  our  experience,  make  us  doubt ;  especially 
being  enforced  by  no  better,  than  that  pleasant  reason 
there  subjoined,  for  the  fnture  is  not  yet ;  that  is  to  say, 
because  it  is  future ;  and  so  (which  is  all  this  reason 
amounts  to)  we  cannot  conceive  it,  because  Ke  cannot. 
For  though  our  conceptions  of  former  things  guide  us  in 
forming  notions  of  what  is  future,  yet  sure  our  conception 
of  any  thing  as  future,  is  much  another  sort  of  conception 
Irom  what  ^^■e  have  of  the  same  thing  as  past,  as  appears 
from  iis  diflerent  elfecis;  for  if  an  object  be  apprehended 
good,  we  conceive  of  it  as  past  with  sorrow,  as  fulure  with 
hope  and  joy ;  if  evil,  with  joy  as  pa.sl,  with  fear  and  sor- 
row as  future.  And  (which  above  all  the  rest  discovers 
and  magnifies  the  intellecUial  power  of  the  human  soul) 
that  they  can  form  a  conception,  howsoever  imperfect,  ot 
this  absolutely  perfect  Being,  whereof  we  are  discoursing. 
Which  even  they  that  acknowledge  not  its  existence, 
cannot  deny;  except  they  will  profe.ss  themselves  blindly, 
and  at  a  venture,  to  deny  they  know  not  what,  or  what 
they  have  not  so  much  as  thought  of. 

They  may  take  notice  of  Xheixpoirer  of  comparing  things, 
of  discerning  and  making  a  judgment  of  their  agreements 
and  disagreements,  their  proportions  and  disproportions 
to  one  another  ;  of  affirming  or  denying  this  or  that,  con- 
cerning such  or  such  things;  and  of  pronouncing,  with 
more  or  le.ss  confidence,  concerning  the  truth  or  fal.sehood 
of  such  affirmations  or  negations. 

And  moreover,  of  their  poircr  of  orsruing,  and  infer- 
ring one  thing  from  another,  .so  as  from  one  plairuand 
evident  principle,  lo  draw  furlh  a  long  chain  of  conse- 
quences, that  may  tie  discerned  to  be  linked  therewith. 

They  have  wiihal  to  consider  the  liberty  and  the  large 
capacity  of  Ike  human  trill,  which,  when  it  is  itself,  rejects 
the  dominion  of  any  other  than  the  supreme  Lord,  and 
refuses  satisfaction  in  any  other  than  Ihe  supreme  and 
most  comprehensive  good. 

And  unon  even  ,so  hasty  and  transient  a  view  of  athin^ 
furnisheu  wiih  such  powers  and  faculties,  we  have  sut- 

j  Reap,  textxv 

a  Hobbet't  HuBiti  Nature. 


Chip.  III. 


THE  LIVING  TEMPLE. 


23 


ficieot  occasion  to  bethink  ourselves.  How  came  such  a 
thing  as  this  into  being  1  whence  did  it  spring,  or  to  what 
original  doth  it  owe  itself  1  More  particularly  we  have 
here  two  things  to  be  discoursed. — First,  That,  notwith- 
standing so  high  excellences,  the  soul  of  man  doth  yet  ap- 
pear to  be  a  caused  being,  that  sometime  had  a  beginning. 
—Secondly,  That,  by  them,  it  is  sufficiently  evident,  that 
it  owes  itself  to  a  wi.se  and  intelligent  cause. 

As  to  itie  former  of  these,  we  need  say  the  less,  because 
that  sort  of  atheists  with  whom  we  have  chiefly  now  to 
do,  deny  not  human  souls  to  have  had  a  beginning,  as 
supposing  them  to  be  produced  by  the  bodies  they  animate, 
by  the  same  generation,  and  that  such  generation  Jul 
sometimes  begin ;  that  only  rude  and  wildly  moving  matter 
was  from  eternity;  and  that  by  infinite  alterations  and 
commixtures  in  that  eternity,  it  fell  at  la-st  into  this  orderly 
frame  and  state  wherein  things  now  are,  and  became  pro- 
lific, so  as  to  give  beginning  to  the  several  sorts  of  living 
things  which  do  now  continue  to  propagate  themselves  ; 
the  mad  folly  of  which  random  fancy  we  have  been  .so 
largely  contending  against  hitherto.  The  other  sort,  who 
were  for  an  eternal  succession  of  generations,  have  been 
sufficiently  refuted  by  divers  others,  and  partly  by  what 
hath  been  already  said  in  this  discourse;  and  we  may 
further  meet  with  them  ere  it  be  long.  We  in  the  mean- 
time find  not  any  professing  atheism,  to  make  human  souls, 
as  such,  necessary  and  self-originate  beings. 

Yet  it  is  requisite  to  consider  not  only  what  persons  of 
atheistical  persuasions  have  said,  but  what  also  they  pos- 
sibly may  say.  And  moreover,  some  that  have  been 
remote  from  atheism,  have  been  (irone,  upon  the  contem- 
plation of  the  excellences  of  the  human  soul,  to  over- 
magnify,  yea  and  even  no  less  than  deify,  it.  It  is  therefore 
needful  to  say  somewhat  in  this  matter.  For  if  nothing 
of  direct  and  downright  atheism  had  been  designed,  the 
rash  hyperboles,  as  we  will  charitably  call  them,  and  un- 
warrantable rhetorications  of  these  latter,  should  they 
obtain  to  be  looked  upon  and  received  as  severe  and  strict 
assertions  of  truth,  were  equally  destructive  of  religion,  as 
the  others'  more  strangely  bold  and  avowed  opposition  to  it. 

Such,  I  mean,  as  have  .spoken  of  the  souls  of  men  as 
parts  of  (Jod,''  one  thing  with  him  ;  a  particle  of  divine 
breath;  un  exlracl  or  derivation  of  himself ;  that  have  not 
feared  to  apply  to  them  his  most  peculiar  attributes,  or  say 
that  of  them,  which  is  most  appropriate  and  iucommuni- 
cably  belonging  to  him  alone.  Nay,  to  give  them  his  very 
name,  and  say  in  plain  words  ihey  were  God.<: 

Now  it  would  render  a  temple  alike  insignificant,  to 
suppose  no  worshipper,  as  to  suppose  none  who  should  be 
worshipped.  And  what  should  be  the  worshipper,  when 
our  souls  arc  thought  the  same  thing  with  what  should 
be  the  object  of  our  worship  !  But  mcthinks,  when  we  con- 
sider their  necessitous,  indigent  state,  their  wants  and 
cravings,  their  pressures  and  groans,  their  grievances  and 
complaints,  we  should  find  enough  to  convince  us  they  are 
not  the  self-originate  or  self-sufficient  being ;  and  might 
even  despair  any  thing  should  be  plain  and  easy  to  them, 
with  whom  it  is  a  difficulty  to  distinguish  ihcmselve.s  from 
God.  Why  are  ihev  in  a  slate  which  thev  dislike  ?  Where- 
fore are  they  not  iull  and  satisfied  1  Why  do  thev  wish 
and  complain  1  Is  this  Godlike  !  But  if  any  have  a  doubt 
hanging  in  their  minds  concerning  the  unitv  of  souls  with 
line  another,  or  with  the  soul  of  the  world,  let  them  read 
what  is  already  extant :  and  supposing  them,  thereupon, 
distinct  beings,  there  needs  no  more  to  prove  them  not  to 
be  necessary,  independent,  uncaused  ones.J  than  their. sub- 
jection to  so  frequent  changes ;  their  ignorance,  doubts, 
irresolution,  and  gradual  progress  to  knowledge,  certainty, 
and  stability  in  their  purposes ;  their  very  being  united 
with  these  bodies  in  which  they  have  been  but  a  little 
while,  as  we  all  know  ;  whereby  they  undergo  no  small 
change,  (admitting  them  to  have  been  pre-eiistent,)  and 

b  9«i.  Ep.  W.  Hor.  Scnii.  M.  Anion,  avwrtaeaa  tnvrov 
c  Tlw  Pinhaion-aiir  conctmint  ttliom  it  i<  uid.  Itn-y  wm  wnnl  lo  nj. 
monKh  ono  anuUnr  ui  toko  h«'.l.  lot  llieti  t/muld  rnu  God  In  Oumttlca.— 
M"  iIi.i-ITjv  rn,  (►  MiDK.g  .,  Jumblicli.  de  viL  PylhM.  PI«to.  who 
unrtf  ttukM  to  prmr  tl»  immortalilr  of  tlK  Kul  by  inch  anunH-nts  m.  if  llwy 
mi  conclude  aiij  Ihuif.  x-ould  conchiilc  it  la  tw  God  ;  that  it  la  Uk  tbunlain. 
tec  phnaple  (ni)  u,  »iii  npxn]  of  motion  ;  and  adili.  that  the  principle  ii  un. 
beaotton.  &c  in  Ph»lon«.  Makn  it  iho  c«uk  of  all  Ihinn.  and  Uw  niW  of 
all,  [>c  Let  I  10.  tnouf  h  his  wordi  there  Mem  meuil  of  the  aoul  of  the  woiU. 


wherein  they  experience  so  many.  Yea,  whether  those 
changes  iin|iort  any  immutation  of  their  very  essence  or 
no,  the  repugnancy  being  so  plainly  manifest  of  the  very 
terms,  7ic<:/-.<.«ryanri  eham^eabCe.  And  inasmuch  as  it  is  so 
evident  that  a  neccs.sary  Being  can  receive  no  accession  to 
itself;  that  it  must  always  have,  or  keep  it.sell",  after  the 
same  manner,  and  in  the  same  state ;  that  if  it  be  neces- 
sarily such,  or  such,  (as  we  cannot  conceive  it  to  be,  but 
we  must,  in  our  own  thoughts,  affix  to  it  some  determinate 
state  or  other,)  it  must  be  eternally  such,  and  ever  in  that 
particular  unchanged  state. 

Therefore  he  the  perfection  of  our  souls  as  great  as  our 
mo.st  certain  knowledge  of  them  can  possibly  allow  us  lo 
suppose  it,  it  is  not  yet  so  great,  but  that  we  must  be  con- 
strained to  confess  them  no  necessary,  self-originate  beings, 
and,  by  consequence,  dejK'ndent  ones,  that  owe  themselves 
to  some  cause. 

XII.  Nor  yet  (that  we  may  pass  over  lo  the  other 
strangely  distant  extreme)  is  the  perfection  of  our  souls 
so  little,  as  to  require  less  than  an  intelligent  cause,  en- 
dowed with  the  wisdom  which  we  assert  and  challenge 
unto  the  truly  necessary,  uncau.sed  Being.  Which,  because 
he  hath  no  other  rival  or  competitor  for  the  glory  of  this 
production,  than  only  the  fortuitous  jumble  of  the  blindly- 
moving  particles  of  matter,  directs  our  inquiry  to  this 
single  point:  Whose  image  the  thing  produced  bears'!  Or 
which  It  more  resembles  1  stupid,  senseless,  unnctire matter, 
(or  at  the  best  only  supposed  moving,  though  no  man, 
upon  the  atheists'  terms,  can  imagine  how  it  came  to  be 
so,)  or  the  active,  intelligent  Being,  whom  we  affirm  the 
cause  of  all  things,  and  who  hath  peculiarly  entitled  him- 
.self,  the  Father  of  spirits. 

That  is,  we  arc  to  consider  whether  the  powers  and 
operations  belonging  to  the  reasonable  soul  do  not  plainly 
argue — I.  That  it  neither  rises  from,  nor  is,  mere  matter; 
whence  it  will  be  consequent,  it  mu.st  have  an  efficient, 
diverse  from  matter — 2.  That  it  owes  itself  lo  an  intelli- 
gible efficient. 

As  to  the  former,  we  need  not  deal  distinctly  and  seve- 
rally concerning  their  original  and  their  nature.  For  if 
Ihey  are  not  mere  matter,  it  will  be  evident  enough  they  do 
not  arise  from  thence. 

So  that  all  will  be  summed  up  in  this  inquiry.  Whether 
reason  can  agree  lo  matter  considered  alone,  or  by  itself? 

But  here  the  ca.se  requires  clo.ser  discourse.  For,  in 
order  to  this  inquiry,  it  is  requisite  the  subject  be  deter- 
mined we  inquire  about.  It  hath  been  commonly  taken 
tor  granted,  that  all  substance  is  either  matter  or  mind; 
when  yet  it  hath  not  been  agreed  what  is  the  distinct  notion 
of  the  one  or  the  other.  And  for  the  staling  their  difl'er- 
cnce,  there  is  herein  both  an  apparent  difficulty  and  ne- 
cessity. 

A  ilijiculty  ;  for  the  ancient  difference,  that  the  former 
is  extended,  having  parts  lying  without  each  other,  the 
latter  uneitended,  having  no  parts,  is  now  commonly  ex- 
ploded, and,  as  it  seems,  reasonably  enough ;  both  because 
we  .scarce  know  how  to  impose  it  upon  ourselves,  to  con- 
ceive of  a  mind  or  spirit  that  is  unextended,  or  that  hath 
no  parts :  and  that,  on  the  other  hand,  the  atoms  of  matter, 
strictly  taken,  must  also  be  unextended,  and  be  without 
parts.  And  the  difficulty  of  assigning  the  proper  diflereuce 
between  these  two.  is  further  erideni,  from  what  we  expe- 
rience how  difficult  it  is  to  form  any  clear  distinct  notion 
of  substance  itself,  so  to  be  divided  into  mailer  and  mind, 
stripped  of  all  its  atlribuies.'  Though,  as  that  celebrated 
author  also  speaks,  we  can  be  surer  of  nothing,  than  that 
there  is  a  real  somewhat,  that  sustains  those  attributes. 

Yet  also,  who  sees  not  a  necessity  of  assigning  a  differ- 
ence 1.  For  how  absurd  is  il,  to  affirm,  deny,  or  inquire, 
of  what  belongs,  or  belongs  not,  to  matter,  or  mind,  if  it 
be  altogether  unagreed,  what  we  mean  by  the  one,  or  the 
other. 

Conceminir  wtucb  •oul.  aftenraMi,  inquiring  \\hrther  all  oufbt  not  to  account 
it  God.  tv  an^wfw.  Yoi  certainly,  except  any  ooe  he  come  to  citrente  mad. 
m^^s  Ami  «h*.thi.r  an  identity  were  not  imonned  «>f  ooraoula,  with  that  of 
Uie  world,  or  w-iih  t^od.  ■  too  much  left  in  dt^ubl.  both  as  to  ham  atid  tocno  at 
hi9  fiiMnwi^n  :  (n  «ay  iio(hin|I  of  niodem  cnthtiiiinatji 

d  Ilr  .Mun-<'a  Poem.  Antimonopauchia.  Ili<  tmmortalitr  of  the  doul.  Mr. 
Bajctff'*  Aprendix  to  the  Reaaon*  of  Chriitian  Rclinon.  &c. 

e  A«  14  to  be  aeen  in  that  accurate  di«oour*p  of  Mr.  Lodce.  HiJ  Etatjr  of 
Human  Undentaiidiif ,  ptjblislied  uncc  thta  waa  firsi  written. 


34 


THE  LIVING  TEMPLE. 


PabtI 


That  the  former,  speakinfr  of  any  continued  portion  of 
matter,  hatli  parts  actually  separable  ;  the  other  being  ad- 
mitted to  have  parts  too,  but  that  cannot  be  actually  sepa- 
rated ;  with  the  power  of  self-contraction,  and  self^ilata- 
tion,  ascribed  to  this  latter,  denied  of  the  former,  seem  as 
intelligible  differences,  and  as  little  liable  to  exception,  as 
any  we  can  think  of  Besides  what  we  observe  of  dulness, 
inaciivity,  insensibility,  in  one  sort  of  substance;  and  of 
vigour,  activity,  capacity  of  sensation,  and  spontaneous 
inolion,  with  what  wc  can  conceive  of  self-vitality,  in  this 
latter  sort;  i.  e.  that  whereas  matter  is  only  capable  of 
having  life  imparted  to  it,  from  somewhat  that  lives  of 
itself,  created  mind  or  spirit,  though  depending  for  its  being 
on  the  supreme  cause,  hath  life  essentially  included  in  that 
being,  so  that  it  is  inseparable  from  it,  and  it  is  the  same 
thing  to  it,  to  live,  and  to  be.  But  a  merely  materiate 
being,  if  it  live,  borrows  its  life,  as  a  thing  foreign  to  it,  and 
separable  from  it. 

But  if,  ini)tcad  of  such  distinction,  we  should  shortly 
and  at  the  next  have  pronounced,  that  as  mind  is  a  cogi- 
tant  substance,  matter  is  incogitant ;  how  would  this  have 
squared  with  our  present  inquiry  1  What  antagonist  would 
have  agreed  with  us  upon  this  state  of  the  question'!  i.  c. 
in  efi'eci,  whether  Ihi/l  can  re*>»in  or  think,  that  is  incapa- 
ble of  reason  or  thought  1  Su>;h,  indeed,  as  have  studied 
more  to  hide  a  bad  meaning,  than  express  a  good,  have 
confounded  the  leims  matter  oi  body,  and  s-ubstance.  But 
take  we  matter  as  contradistinguished  to  mind  and  spirit, 
as  above  described  ;  and  it  is  concerning  this  that  we  in- 
tend this  inquiry. 

And  here  we  shall  therefore  wave  the  consideration  of 
llicir  conceits,  concerning  the  manner  of  the  first  origina- 
tion of  men,  who  thought  their  whole  being  was  only  a 
production  of  the  earth.  Whereof  the  philosophical  ac- 
count deserves  as  much  laughter,  instead  of  confutation, 
as  any  the  most  fabulously  poetical;  that  is,  howthey 
wore  formed  (as  also  the  other  animals)  in  certain  little 
bass,  or  wombs  of  the  earth,  out  of  which  when  they 
grew  ripe,  they  broke  forth,f  &c. 

And  only  consider  what  is  said  of  the  constitution  and 
nature  of  the  human  soul  itself;  which  is  said  to  be  com- 
posed of  very  well  polished,  ihe  smootlicst  and  the  roundest 
atoms  ;S  and  which  are  of  the  neatest  fashion,  and  every 
way,  you  must  suppose,  the  best  conditioned  the  whole 
country  could  afford  ;  of  a  more  excellent  make,  as  there 
is  added,  than  those  of  the  fire  itself  And  these  are  the 
things  you  must  know,  which  think,  study,  contemplate 
Irame  syllogisms,  make  theorems,  lay  plots,  contrive  busi 
iiess,  act  the  philosopher,  the  logician,  the  mathematician, 
sialesman,  and  every  thing  else ;  only  you  may  except  the 
priest,  for  of  him  there  was  no  need. 

This  therefore  is  our  present  theme,  whether  such  things 
as  these  be  capable  of  such,  or  any  acts  of  reason,  yea  or 
no  ^  And  if  such  a  subject  may  admit  of  serious  discourse ; 
ill  this  way  it  may  be  convenient  to  proceed,  vi:.  either 
any  such  small  particle,  or  atom  (for  our  business  is  not 
now  with  Des  Carles,  but  Epicurus)  alone,  is  rational,  or 
a  good  convenient  number  of  them  assembled,  and  most 
happily  met  together.  It  is  much  to  be  feared  the  former 
way  will  not  do.  For  we  have  nothing  to  consider  in  any 
of  these  atoms,  in  iLs  solitary  condition,  besides  its  magni- 
tude, its  figure,  and  its  weight,  and  you  may  add  also  its 
motion,  if  you  could  devise  how  it  should  come  by  it. 

And  now,  because  it  is  not  to  be  thought  that  till  atoms 
are  rational,  (for  then  the  stump  of  a  tree  or  a  bundle  of 
straw  might  serve  to  make  a  soul  of,  for  aught  we  know, 
as  good  as  the  best,)  it  is  to  be  considered  by  which  of 
those  properties  an  atom  shall  be  entitled  to  Ihe  privilege 
of  being  rational,  and  the  rational  atoms  be  distinguishcil 
IVoiu  the  rest.  Is  it  their  peculiar  inngiiiludc  or  size  that 
so  far  ennobles  them"!  Epicurus  would  here  have  us  be- 
lieve, that  Ihe  least  are  the  fittest  for  this  turn.  Now  if  you 
consider  how  little  we  must  suppose  thcin  generally  to' he, 
according  to  his  account  of  them ;  (that  is,  that  looking 

f  Oasaend.  Epicur.  Synlaff. 

I  An  may  l»  looii  iii  Uic  name  ayntnlt  ond  in  Epicunn's  Epi«t  ta  Horodot 
InLacrt.    'Et  uro/'wi'  avrnf  cv)Kiioffjt  Xctvrurttjv,  KUt  s'pvyyvXaraTttii', 


upon  any  of  those  little  motes  a  stream  whereof  yon  may 
perceive  when  the  sun  shines  in  at  a  window,  and  he 
doubts  not  but  many  myriads  of  even  ordinary  atoms,  go 
to  the  composition  of  any  one  of  these  scarcely  discernible 
motes;)  how  sportful  a  contemplation  were  it,  to  suppose 
one  of  those  furnished  with  all  Ihe  powers  of  a  reasonable 
soul!  Though  it  is  likely  they  would  not  laugh  at  the 
jest,  that  think  thousands  of  souls  might  be  conveniently 
placed  upon  the  point  of  a  needle.  And  yet,  which  makes 
the  matter  more  admirable,  that  very  few,  except  they  are 
very  carefully  picked  and  chosen,  can  be  found  among 
those  many  myriads,  but  will  be  too  big  to  be  capable  of 
rationality.  Here  sure  the  fate  is  very  hard,  of  those  thai 
come  nearest  the  size,  bnt  only,  by  a  very  little  too  much 
corpulency,  happen  to  be  excluded,  as  unworthy  to  be 
cotmtcd  among  tlie  rational  atoms.  But  sure  if  all  sober 
reason  be  not  utterly  lost  and  squandered  away  among 
these  little  entities,  it  must  needs  be  judged  altogether  in- 
comprehensible, why,  if  upon  the  account  of  mere  little- 
ness, any  atom  should  be  capable  of  reason,  all  should  not 
be  sp:  and  then  we  could  not  but  have  a  very  rational 
world.  At  least,  the  difference  in  this  point  being  so  very 
small  among  them,  and  they  being  all  so  very  little,  me- 
thinks  they  should  all  be  capable  of  some  reason,  and  have 
only  less  or  more  of  it,  according  as  they  are  bigger  or  le«. 
But  there  is  little  doubt,  that  single  property  of  less  mag- 
nitude, will  not  be  stood  upon  as  the  characteristical  differ- 
ence of  rational  and  irrational  atoms  ;  and  because  their 
more  or  less  gravity  is  reckoned  necessarily  and  so  imme- 
diately to  depend  on  that,  (for  tho.se  atoms  cannot  be 
thouglil  porous,  but  very  closely  compacted  each  one  with- 
in itself.)  this,  it  is  likely,  will  as  little  be  depended  on.b 
And  so  their  peculiar  figure  must  be  the  more  trusted  to, 
as  the  differencing  thing.  And  because  there  is  in  this 
respect  so  great  a  variety  among  this  little  sort  of  people, 
or  iioiion,  as  this  author  somewhere  calls  them,  (whereof 
lie  gives  so  punctual  an  account, ■  as  if  he  had  been  the  ge- 
neralissimo of  all  their  armies,  and  were  wont  to  view  them 
at  their  rendezvous,  to  form  them  into  regiments  and  squad- 
rons, and  appoint  them  to  the  distinct  services  he  found 
them  aptest  lor,)  no  doubt  it  was  a  difficulty  to  determine 
which  sort  of  figure  was  to  be  pitched  on  io  make  up  the 
rational  regiment.  But  since  his  power  was  absolute,  and 
there  was  none  to  gainsay  or  contradict,  the  round  figure 
was  judged  best,  and  most  deserving  this  honour.  Other- 
wise, a  reason  might  have  been  asked  (and  it  might  have 
been  a  greater  ditticulty  to  have  given  a  good  one)  why  some 
other  figure  might  not  have  done  as  well;  unless  respect 
were  had  to  fellow-atoms,  and  that  it  was  thought,  they  of 
this  figure  could  better  associate  for  the  present  purpose  ; 
and  lliat  we  shall  consider  of  by  and  by.  We  now  pro- 
ceed on  the  suiiposilion  that  possibly  a  single  atom,  by  the 
advantage  of  tliis  figure,  might  be  judged  capable  ol  this 
high  achievement.  And  in  that  case,  it  would  not  be  im- 
pertinent to  inquire  whether,  if  an  atom  were  perfectly 
round,  and  so  very  rational,  but  by  an  unexpected  misad- 
venture, it  comes  to  have  one  little  corner  somewhere 
clapped  on,  it  be  hereby  quite  spoiled  of  its  rationality  "i 
And  again,  whether  one  that  comes  somewhat  near  that 
figure,  only  it  hath  some  little  protuberances  upon  it,  might 
not  by  a  little  filing,  or  the  friendly  rubs  of  other  atoms, 
becoihe  rational  1  And  yet,  now  we  think  on  it.  of  this  im- 
jirovement  he  leaves  no  hopes,  because  he  tells  us,  though 
they  have  parts,  yet  they  are  so  solidly  compacted  that  they 
are  by  no  force  capable  of  dissolution.  And  so  whatever 
their  fate  is  in  this  particular,  they  must  abide  it  without 
expectation  of  change.  And  yet,  though  we  cannot  really 
alter  it  for  the  better  with  any  of  them,  yet  we  may  think 
as  favourably  of  the  matter  a-s  we  please ;  and  for  any 
thing  that  yet  appears,  whatever  peculiar  claim  the  round 
ones  lay  to  rationality,  we  may  judge  as  well;  and  shall 
not  easily  be  disproved  ol   any  of  the  rest. 

Upon  the  whole,  no  one  of  these  properties  alone  is 
likely  to  make  a  rational  atom :  what  they  will  all  do, 


n  w  ivn*  yr-i  ii  iiuib  out  Homowhnt  croudy,  tlint  tlv  k-njit  (nnd  conspquonlly 
the  lifhtoHO  vhould  lie  thouirht  tiUor  Io  Ik  llio  miillor  ol'  Uic  rational  iioid,  Im> 
cauM  Uwv  are  aoleit  lur  mution.  whnn  vnt  no  ittlirr  Raiun  ia  MaaiMinH  nf  Ihnii 


h  Wlirrr  yM  it  fiilla 
the  lifhUwO  vhould  lie  thouirht  hUcr  to  be  Iho  manor  ol'  the  rational  iioid,  bo- 
cauw  Uwy  aro  apteit  for  molioa,  when  yet  no  oUicr  cauic  ij  assifnod  of  Uwir 


motion  beaidoa  llwir  fm%ity.  which  cannot  hnt  hp  mon>.  a*  they  are  bi* per ;  (for 
no  doubt  if  JTJU  ihould  lr>-  llH-ni  in  a  pair  of  ncaltw.  the  l»i:fv*t  would  be  lound 
to  otil-weiBh  ;)  whence  nlito  it  Nhould  seem  to  follow,  that  the  heaWejtl  ha\inc 
most  in  them  of  that  wltich  in  tlie  caujlo  of  motion,  ihuuld  be  Uic  most  mo\-c- 
alile.  and  ao  by  con*e<iuence  the  biffsest. 

i  That  they  aro  round,  oblonc,  oval,  plain,  hooked,  roush,  smooth,  buDch- 
backed,  Ac. 


cbxt.  in. 


THE  LIVING  TEMPLE. 


95 


meeting  together,  may  yet  seem  a  doubt.  That  is,  sup- 
posing we  could  hit  upon  one  single  atom  that  is  at  once 
of  a  very  little  size,  and  consequently  very  light  and  nim- 
ble, and  most  perfectly  smoiith,  and  uneiceptiotmbly  roimd, 
(and  possibly  there  may  be  foimd  a  good  many  such,)  will 
not  this  do  the  busine.-is  1  May  we  not  now  hope  to  have 
a  ra'.ional  sort  of  people  among  ihem,  that  is,  those  of  this 
peculiar  family  or  tribe  1  And  yet  .still  the  matter  will  he 
found  to  go  ve'ry  hard ;  for  if  we  cannot  imagine  or  devise 
how  any  one  of  these  properties  should  contribute  any 
thing  (as  uixm  our  utmost  disquisition  we  certainly  can- 
not) towards  the  power  of  rea-soiiing,  it  is  left  us  altogether 
unimaginable  how  all  these  properties  together  should 
make  a  rational  atom !  There  is  only  one  relief  remaining, 
that  is,  what  if  we  add  to  these  other  properties  some 
peculiarly  brisk  sort  of  actual  motion  :  (lor  to  be  barelv 
moveable  will  not  .serve,  ina.smuch  as  all  are  so  :)  but  will 
not  actual  motion,  ailded  to  its  being  irreprehensibly  little, 
light,  and  round,  e.specially  if  it  bea  ver\'  freakish  one,  and 
made  up  of  many  odd,  unexpected  windings,  and  turns, 
elTect  the  business  1  Possibly  it  might  do  something  to 
actual  reasoning,  supposing  Che  power  were  there  before : 
for  who  can  tell  but  the  little  thing  was  fallen  asleep,  and 
by  this  means  its  power  might  be  awakened  into  .some 
exercise  1  But  that  it  should  give  the  power  itself,  is 
above  all  comprehension  ;  and  there  is  notning  else  to  give 
it.  These  that  have  been  mentioned,  being  all  the  prime 
qualities  that  are  assigned  to  atoms  singly  considered;  all 
others  that  can  be  supposed,  belonging  to  concrete  bodies, 
l-'ial  are  composed  of  many  of  them  meeting  together. 
And  therefore  hither  in  the  next  place  our  inquiry  mii.si  be 
directed,  whether  any  number  of  atoms,  definite  or  in- 
definite, being  in  themselves  .severally  irrational,  can  be- 
come rational  by  association,  or  compose  and  make  up  a 
rational  soul  1 

Hitherto  it  must  be  acknowledged  we  have  not  fought 
with  any  adversary;  not  having  met  with  any  that  have 
as.serled  the  rationality  of  single,  corporeal  atoms;  yet 
because  we  know  not  what  time  may  produce,  and  whither 
the  distress  and  exigency  of  a  desperate  cause  may  drive 
the  maintainers  of  it,  it  was  not  therefore  fit  to  sjiy  nothing 
to  that  supposablc  ov  possible  assertion,  I  mean  possible 
to  be  a.sserled,  howsoever  impossible  it  is  to  be  true. 
Nor  yet  could  it  well  admit  of  any  thins  to  be  said  to  it, 
but  in  that  ludicrous  and  sponlul  way.  If  we  will  sup- 
pose any  to  be  so  foolish,  they  are  to  be  dealt  with  accord- 
ing to  their  folly. 

But  now  as  to  this  other  conceit,  that  atoms,  provided 
they  be  of  the  right  stamp  or  kind,  may,  a  competent  num- 
ber of  them  as.scmbled  together,  compose  a  reasonable  soul, 
is  an  cipre.ss  article  of  the  Epicurean  creed.  And  there- 
fore, here,  we  are  to  deal  more  cautiously ;  not  that  this 
is  any  whit  a  wiser  fancy  than  the  other,  but  that  the  truth 
in  this  matter  is  surer  to  meet  with  opposition  in  the  minds 
of  some  persons,  already  formed  unto  that  wild  apprehen- 
sion, and  tinctured  with  it. 

Wherefore  such  must  be  desired  to  consider  in  the  first 
place,  if  they  will  be  true  disciples  of  Epicurus  through- 
out, what  he  affirms  of  all  atoms  universally,  that  thev 
must  be  simple,  uncompounded  bodies,  (or,  if  you  will, 
corpuscles,)  not  capable  of  itivision  or  section,  by  no  force 
dis.soluble,  and  therefore  immutable,  or  in  themselves  void 
of  any  mutation. 

Hereupon  let  it  be  next  considered,  if  there  were  in 
them,  those  that  are  of  the  right  size,  shape,  and  weight, 
severally,  some  certa'n  sparks  or  seeds  of  reason,  (that  we 
may  make  the  supposition  as  advantageous  as  we  can.)  or 
dispositions  thereto,  yet  how  shall  it  be  possible  to  them 
to  communicate,  or  have  that  communion  with  one  another, 
as  losel/uT  to  constitute  an  actually  and  completely  rational 
or  thinkins  thing  1  If  every  one' could  bring  somewhat  to 
a  common  stix-k  that  might  he  serviceable  to  that  purpose ; 
how  shall  each  one's  proportion  or  share  be  imparted  1 
They  can  none  of  them  emit  any  thing,  there  can  possibly 
be  no  such  thing  a-s  an  efflurium  from  any  of  them,  ina.s- 
much  as  they  are  incapable  of  diminution  ;  and  are  them- 
selves each  of  them  as  little  as  the  Ica-st  imaginable  rffluri- 
vm  that  we  would  suppose  to  proceed  from  this  or  1  hat  par- 
ticular atom.  They  canatthemo.st  but  touch  one  another; 
penetrate,  or  get  into  one  another  they  cannot ;  insomuch 


as  if  any  one  have  a  trea-^ure  m  it,  which  is  in  readiness 
for  the  making  up  an  intellective  faculty  or  power  among 
them  that  should  be  common  to  them  all,  yet  each  cue 
remains  so  locked  up  within  itself,  and  is  so  reserved  and 
incommunicative,  that  no  other,  much  less  the  whole  body 
of  them,  can  be  any  jot  the  wiser.  So  that  this  is  like  to 
be  a  very  dull  asseiiibly. 

But  then,  if  there  be  nothing  of  reason  to  be  commu- 
nicated, we  are  yet  at  a  greater  loss;  for  if  it  be  said, 
having  nothing  else  to  communicate,  they  communicate 
themselves,  what  is  that  self  1    Is  it  a  rational  selfl     Or 
is  every  single  atom  that  enters  this  compi'sition  reason  1 
Or  is  it  a  principle  of  reason  1     Is  it  a  seed  1    Or  is  it  a 
partT    Is  it  a  thoucht  1     What  shall  we  suppose  1    Or 
\vhat  is  there  in  the  properties  a.ssigned  to  this  sort  of  atoms 
that  can  bespeak  it  any  of  these  7    And  if  none  of  these 
can  be  supposed,  what  doth  their  association  signify  towards 
ratiocination  1     They  are  little,  what  doth  that  contribute  1 
Therefore  there  may  need  the  more  of  them  to  make  a  good 
large  soul ;  but  why  must  a  liUU  thing,  devoid  of  reason, 
contribute  more  towards  it,  than  another  somewhat  bigger  1 
They  are  lisikt,  doth  that  mend  the  matter  I    They  are  the 
sooner  blo\vn  away,  they  can  the  less  cohere,  or  keep 
together;  they  are  the  more  exsily  capable  of  dissipalioD, 
the  less  of  keeping  their  places  in  solemn  counsel.     They 
are  round,  and  exactly  smooth.     But  why  do  they  the  more 
conveniently  a.ssociate  upon  that  account  for  this  purpose  I 
They  cannot  therefore  come  so  close  together  as  they  might 
havedone,  hadtheybeenof  various  figures.     Theycannol, 
indeed,  give  or  receive  .so  rude  touches.     This  signifies 
somewhat  towards  the  keeping  of  state,  but  ^vhat  doth  it 
to  the  exercise  of  reason  1     Their  being  so  perfectly  and 
smoothly  round,  makes  them  the  more  incapable  of  keep- 
in?  a  steady  station,  ihey  are  the  more  in  danger  of  rolling 
away  from  one  another;  they  can  upon  this  account  lay 
no  hold  of  each  other.     Their  counsels  and  resolves  are 
likely  to  be  the  more  lubricous,  and  liable  to  an  uncertain 
volubility.     It  is  not  to  be  imagined  «hat  a  collection  ol 
individuals,  only  thus  qualified,  can  do  when  they  are 
come   together,   an   assembly  thus  constituted.    Are  we 
hence  to  expect  oracles,  philosophical  determinations,  max- 
ims of  state  1    And  since  they  are  supposed  to  be  so  much 
alike,  how  are  the  mathematical  atoms  to  be  distinguished 
from  the  moral  1  those  from  the  political  1  the  contem- 
plative from  the  active  !    Or  when  the  assembly  thinks  fit 
to  entertain  itself  with  matters  of  this  or  that  kind,  what 
must  be  its  different  composure  or  posture  t    Into  what 
mould  or  figure  must   it  cast  itself  for  one  purpose,  and 
into  what,  for  another  1    It  is  hard  to  imagine  iliat  these 
little  globular  bodies,  that  we  may  well  suppose  to  be  as 
like  as  one  egg  can  be  to  another,  should  by  the  mere 
alteration  of  theirsituation,  in  respect  of  one  another,  (and 
no  alteration  besides  can  be  so  much  as  imagined  among 
them,)  make  so  great  a  change  in  the  complexion  of  this 
as.sembly ;  so  that  now.  it  shall  be  disposed  to  seriou.sness, 
and  by  some  transposition  of  the  spherical  particles,  to 
mirth  ;  now  to  business,  and  by  and  by  to  pleasure.     And 
seeing  all  human  souls  are  supposed  made  of  the  same 
sort  of  material,  how  are  the  atoms  modelled  in  one  man, 
and  how  in  another  1     What  atoms  are  there  to  dispose  to 
this  sect  more,  and  what  to  another  1    Or  if  a  good  reason 
can  be  assigned  for  their  difference,  what  shall   be  given 
for  their  agreement  1    Whence  is  it  that  there  are  so  many, 
so  unquestionable,  common  notions  ever)' where  received? 
Why  are  not  all  things  transposed  in  some  minds,  when 
such  a  posture  of  the  atoms  as  might  infer  it,  is  as  sup- 
posable  as  any  other  1    Yea,  and  since  men  are  found  not 
always  to  be  of  one  mind  with  themselves,  it  is  strange 
and  incomprehensible,  that  such  a  situation  of  these  atoms, 
that  constitute  his  soul,  should  di.spose  him  to  be  of  one 
opinion,  and   another  of  another     How  arc  they  to  be 
ranged  when  for  the  affirmative  7  how  for  the  negative  7 
And  yet  a  great  deal  more  strange,  that  since  their  situa- 
tion is  so  soon  changed,  and  so  continually  changing,  (the 
very  substance  of  the  soul  beins  supposed  nothing  else 
than  a  thing  very  like,  but  a  little  finer  than  a  bu.sy  and 
continually  moving  flame  of  finv)  any  man  should  ever 
continue  to  be  of  the  same  opinion  with  himself,  one  quar- 
ter of  an  hour  together;  that  all  notions  are  not  confounded 
and  jumbled  ;  that  the  same  thing  is  not  thought  and  un- 


2G 


THE  LIVING  TEMPLE. 


Part. I 


thought,  resolved  and  unresolved,  a  thousand  times  in  a 
day.  That  is,  il"  any  thing  could  be  thought  or  resolved 
at  all,  or,  if  this  were  a  subject  capable  of  framing  or  re- 
ceiving any  sort  of  notion. 

But  siill  that  is  the  greatest  diffic-ulty,  how  there  can  be 
such  a  thing  as  thinking,  or  forming  of  notions.  The  ca.se 
is  plain  of  such  notions  as  have  no  relation  to  matter,  or 
dependence  upon  external  sense.  For  what  doth  contri- 
bute to  my  contemplation  of  my  own  mind,  and  il.s  acts 
and  powers ;  to  my  animadversion,  or  knowing  that  1 
think,  or  will,  this  or  thaf! 

But  besides,  and  more  generally,  what  proportion  is 
there  between  a  thought  and  the  motion  of  an  aloml 
Will  wcappealtoour  faculties,  toourreasonitself!  And 
whither  else  will  wel  Is  there  any  cognation  or  kindred 
between  the  ideas  we  have  of  the.se  things,  the  casual 
agitation  of  a  small  particle  of  matter,  (be  it  as  little  or  a.s 
round  as  we  please  to  imagine.)  and  an  act  of  intellection 
or  judgment  1  And  what  if  there  be  divers  of  them  toge- 
ther 1  What  can  they  do  more  towards  the  composing  an 
intelligent  thing,  than  many  ciphers  to  the  arithmetical 
composition  of  a  number  1  It  Would  be  as  rational  to 
suppose  a  heap  of  dust,  by  long  lying  together,  might  at 
last  become  rational.  Yes,  these  ai-e  things  that  have, 
some  way  or  other,  the  power  of  motion ;  and  what  can 
they  effect  by  that !  They  can  frisk  about,  and  ply  to  and 
fro,'  and  interfere  among  themselves,  and  hit,  and  justle, 
and  tumble  over  one  another,  and  that  will  contribute  a 
great  deal;  about  as  much,  we  may  suppose,  as  the  shak- 
ing of  .such  dust  well  in  a  bag,  by  which  means  it  might 
possibly  become  finer  and  smaller  something;  and  by 
continuing  that  action,  at  length  rational  !  No;  but  these 
atoms,  of  which  the  soul  is  made,  have  a  greater  advan- 
tage by  their  being  disposed  into  a  so  well-contrived  and 
fitly  organized  receptacle  as  the  body  is.  It  is  indeed  true, 
and  admirable,  that  the  body  is,  as  hath  been  before  ob- 
served, so  fitly  framed  for  the  purposes  whereto  the  whole 
of  it,  and  its  several  parts,  are  designed.  But  how  unfitly 
is  that  commodious  structure  of  it  so  much  as  mentioned, 
by  such  as  will  not  allow  themselves  to  own  and  adore 
the  wisdom  and  power  of  its  great  Architect. 

And  what  if  tne  composure  of  the  body  be  so  apt  and 
useful ;  so  excellent  in  its  own  kind ;  is  it  so  in  every 
kind,  or  to  all  imaginable  purposes  1  Or  what  purpose  can 
we  possibly  imagine  more  remote  or  foreign  to  the  com- 
position ol  the  body,  than  that  the  power  of  ratiocination 
should  be  derived  thence  1  It  might  as  well  be  said  it  was 
so  made,  to  whirl  about  the  sun,  or  to  govern  the  motions 
of  the  moon  and  stars,  as  to  confer  the  power  of  reason,  or 
enable  the  soul  to  think,  to  Understand,  to  deliberate,  to 
will,  &c.  Yea,  its  organs,  some  of  them,  aie  much  more 
proportionable  to  those  actions,  than  any  of  them  unto 
the.se.  Which,  though  a  well-habited  body,  while  the  soul 
remains  in  this  imprisoned  state,  do  less  hinder,  yet  how 
doth  il  help  1  And  that  it  might  perform  these  arts  without 
bodily  organs,  is  much  more  apprehensible  than  howthpy 
can  properly  be  said  to  be  perlbrmed  bv  them.  And  thai, 
though  they  are  done  in  the  body,  tliey  would  be  done 
much  better  out  of  it. 

But  shall  it  be  granted  that  these  soul-constituling  atoms, 
till  they  be  (or  otherwise  than  as  they  are)  united  \vith  a 
duly  organized  body,  arc  utterly  destitute  of  any  rea.soning 
or  intelligent  power  1  Or  arethey,  by  themselves,  apart 
from  this  grosser  body,  irrational  1  If  this  be  not  granted, 
the  thing  we  intend  must  be  argued  out.  Either,  then,  they 
are,  or  they  are  not.  If  tho  Inllrr  be  said,  then' they  have 
it  of  themselves,  without  <lependence  on  the  organized 
body  ;  and  so  we  are  fairly  agreed  to  quit  that  pretence, 
without  more  ado,  of  their  partaking  reason  from  thence. 
And  are  only  lelt  to  weigh  over  again  what  hath  been 
already  said  to  evince  the  contrary,  that  is,  how  manifestly 
absurd  it  is,  to  imagine  that  particles  of  matter,  by  their 
peculiar  size,  or  weight,  or  shape,  or  motion,  or  all  of  these 
together:  and  that,  whether  single  or  associated,  should 
be  capable  of  reasoning.  If  the  former  be  the  thing  which 
is  resolved  to  be  stuck  to,  that  is,  that  they  are  of  them- 
selves irrational,  but  they  become  reasonable  by  theirbeing 
united  in  such  a  prepared  and  organized  body,  this  requires 
to  be  a  little  further  considered.  And  to  thispurpose  it  is 
necessary  to  obviate  a  pitiful  shift  that  it  is  possible  .some 


may  think  fit  to  use,  for  the  avoiding  the  force  of  this 
dilemma;  and  may  rely  upon  as  a  ground,  why  they  may 
judge  this  choice  the  more  secure;  that  is,  that  they  say 
they  are  rational  by  dependence  on  the  body  they  animate; 
because  they  are  only  found  so  united  with  oiie  another 
there;  that  there  they  have  the  first  coalition;  there  they 
are  severed  from  such  as  serve  not  this  turn  ;  there  they 
are  pent  in,  and  held  together  as  longas  its  due  temperament 
lasts  ;  which,  when  it  fails,  they  are  dissipated,  and  so  lose 
their  great  advantage  for  the  acts  of  reason,  which  they  had 
in  such  a  body.  What  pleasure  soever  thin  may  yield,  it 
will  soon  appear  it  does  them  little  service.  For  it  only 
implies,  that  they  have  their  rationality  of  themselves,  so 
be  it  that  they  were  together;  and  not  immediately  from 
the  body  ;  or  any  otherwise,  than  that  they  are  somewhat 
beholden  to  it,  for  a  fair  occasion  of  being  together  ;  as  il 
it  were,  else,  an  unlawful  a.ssembly ;  or  that  thev  knew 
not,  otherwise,  how  to  meet  and  hold  together.  They  will 
not  say  that  the  body  gives  them  being,  for  thev  are  eternal, 
and  self-subsisting,  as  they  will  have  it.  Yea,  and  ol 
themselves  (though  the  case  be  otherwise  with  the  Car- 
tesian particles)  undiminishable,  as  to  their  size,  and,  as  to 
their  figure  and  weight,  unalterable  ;  so  that  thev  have 
neither  their  littleness,  their  roundness,  nor  their  liglitness, 
from  the  body,  but  only  their  so  happy  meeting.  Admit 
this,  and  only  suppose  them  to  be  met  out  of  the  body. 
And  why  may  not  this  be  thought  supposable?  If  they  be 
not  rational  till  they  be  met,  they  cannot  have  wit  enough 
to  scruple  meeting,  at  lca,st  .somewhere  else,  than  in  the 
body.  And  who  knows  but  such  a  change  may  happen  1 
As  great  as  this,  are  by  these  persons  supposed  to  have 
happened,  before  the  world  could  have  come  to  this  pass 
it  is  now  at ;  who  can  tell  but  .such  a  number  of  the  same 
sort  of  atoms  (it  being  natural  for  things  so  much  of  a  com- 
plexion and  temper  to  associate  and  find  out  one  another) 
might  ignorantly,  and  thinking  no  harm,  come  together  1 
And  having  done  .so,  why  might  they  not  keep  together  1 
Do  they  need  to  be  pent  in  1  How  are  they  pent  in,  whilst 
in  the  body  1  If  they  be  disposed,  they  have  ways  enough 
to  get  out.  And  if  they  must  needs  be  inclined  to  scatter 
when  the  crasis  of  the  body  fails,  surely  a  way  might  be 
found  to  hem  them  in,  if  that  be  all,  at  the  time  of  expira- 
tion, more  tightly  and  closely,  than  they  could  be  in  the 
body.  And  what  rca.-ion  can  be  devised,  why,  being  be- 
come rational,  by  their  having  been  a.sscmbled  in  the  body, 
they  may  not  agree  to  hold  together,  and  do  so  in  spite  ol 
fate,  or  maugre  all  ordinan.-  accidents,  when  they  find  it 
convenient  to  lea-ve  it  1  And  then  upon  these  no-way  im- 
possible suppositions,  (according  to  their  principles,  so  far 
as  can  be  understood,  with  whom  we  have  to  do,)  will 
they  now  be  rational  out  of  the  body  1  Being  still  endowed 
(a.s"they  cannot  but  be)  with  the  same  high  privileges  ol 
being  little,  round,  and  light,  and  being  still  also  together; 
and  somewhat  more,  it  may  be,  at  liberty,  to  roll  and 
tumble,  and  mingle  with  one  another,  than  in  the  bodyl 
If  it  be  now  aliirmed,  thev  will,  in  this  case,  be  rational, 
at  least  as  long  as  thev  liold  together,  then  we  are  but 
where  we  were.  And  this  shift"  hath  but  diverted  us  a 
little ;  but  so,  as  it  was  easy  to  bring  the  matter,  again, 
about,  to  the  same  point  we  were  at  before.  Wherefore 
the  shelter  of  the  body  being  thus  quite  again  forsaken, 
this  poor  expulsed  crew  of  dislodging  atoms  are  exposed 
to  fight  in  the  open  air,  for  their  rationality,  against  all  that 
was  said  before. 

But  if  this  refuge  and  sanctuary  of  the  body  be  not 
merelv  pretended  to,  but  really  and  plainly  trusted  in,  and 
stuck  to,  then  arc  we  sincerely  and  honestly  to  consider 
what  a  bodv  so  variously  organized  can  do,  to  inake  such 
a  partv  of  atoms  (that  of  themselves  are  not  so,  singly,  nor 
together)  become  rational.  And  surely,  if  the  cause  were 
not  saved  before,  it  is  now  denlorate,  and  lost  without 
remedy.  For  what  do  they  find  here  that  can  thus,  be- 
yond [ill  expectation,  improve  them  to  .so  high  an  excel- 
iencvl  Is  it  flesh,  or  blood,  or  bones,  that  puts  this  stamp 
upon  ihemi  Think,  what  is  the  substance  of  the  nobler 
parts,  the  liver,  or  heart,  or  brain,  that  thev  should  turn 
these,  before,  irrational  atoms,  when  they  fall  into  them, 
into  rational,  anv  more  than  if  they  were  well  soaked  in  a 
quagmire,  or  did  insinuate  themselves  into  a  piece  of 
sol^  dongh  1  Bin  here  thev  meet  with  a  benign  and  kindljr 


Chap.  III. 


THE  LIVING  TEMPLE. 


37 


heat  and  warmth,  which  comfortably  fosters  and  cherishes 
them,  till  at  length  it  hath  hatched  them  into  rational. 
But  methinks  they  should  be  warm  enough  of  themselves, 
since  they  are  supposed  so  much  to  resemble  fire.  And, 
however,  wherem  do  we  find  a  flame  of  fire  more  rational, 
than  a  piece  of  ice  7  Yea,  but  here  they  find  a  due  temper 
of  moisture  as  well  as  heat.  And  that  surely  doih  not 
signify  much;  for  if  the  common  maxim  be  true,  that  the 
dry  soul  is  the  wi.sest,  they  might  have  been  much  wiser, 
if  they  had  kept  themselves  out  of  the  body.  And  since 
it  is  necessary  the  soul  should  consist  of  that  peculiar  sort 
of  atoms  before  described;  and  the  organical  body  (which 
must  be  said  for  distinction  sake,  the  soul  being  all  this 
while  supposed  a  body  also)  consists  of  atoms  too.  that  are 
of  a  much  coarser  allov,  methinks  a  mixture  should  not 
be  necessary,  but  a  hinderance,  and  great  debasement,  ra- 
ther, to  this  rational  composition.  Besides,  that  it  cannot 
be  understood,  if  it  were  neceissary  these  atoms  should 
receive  any  tincture  from  the  body,  in  order  to  their  being 
rational,  what  thev  can  receive,  or  how  they  can  receive 
any  thing.  They  have  not  pores  that  can  admit  an  adven- 
titious moisture,  though  it  were  of  the  divinest  nectar,  and 
the  bodv  could  never  so  plentifully  furnish  them  with  it. 
Wherein  then  lies  the  great  advantaee  these  atoms  have  by 
being  in  the  body,  to  their  commencing  ralionaH  If  there 
be  such  advantage,  why  can  it  not  be  understood  1  Why 
is  it  not  assigned  !  Why  should  we  further  spend  our 
guesses  what  may  possibly  be  said  !  But  yet,  may  not 
much  be  attributed  to  the  convenient  and  well-lenced 
cavity  of  the  brain's  receptacle,  or  the  more  secret  cham- 
bers within  that,  where  the  studious  atoms  may  be  verj- 
private  and  free  from  disturbance?  Yet  sure  it  is  hard  to 
say,  why  they  that  are  wont  to  do  it  here,  might  not  as  well 
philosophize  in  some  well-chosen  cavern,  or  hole  of  a  rock ; 
nor  were  it  impossible  to  provide  them  there,  with  as  soli 
t  bed.  And  yet  would  it  not  be  .some  relief  to  speak  of 
the  fine  slender  pipes,  winding  to  and  fro,  wherein  they 
may  be  conveyed  so  conveniently  from  place  to  place,  that 
if  they  do  not  tall  into  a  reasoning  humour  in  one  place, 
they  may  in  another  1  Why,  what  can  this  rfol  It  seems 
somewhat  like  Balaam's  project,  to  get  into  a  vein  of  in- 
cantation, by  changing  stations.  And  transplace  them  as 
you  will,  it  requires  more  magic  than  ever  he  was  master 
of,  to  make  those  innocent,  harmless  things,  masters  of 
reason. 

For  do  but  consider,  what  if  you  had  a  large  phial  capa- 
ble of  as  great  a  quantity  as  you  can  think  needful,  of  verv 
fine  particles,  and  replenished  with  them,  closely  stopped, 
and  well  luted  ;  suppose  these  as  pure  and  fit  for  the  pur- 
pose as  you  can  imagine,  only  not  yet  rational ;  will  ineir 
taring  to  and  fro,  through  very  close  and  slanch  tubes,  from 
one  such  receptacle  to  another,  make  them  at  la.st  become 
sol  It  seems  then,  do  what  you  will  with  them,  toss  and 
tumble  them  hither  and  thither,  rack  thera  from  vessel  to 
vessel,  try  what  methods  you  can  devise  of  sublimation  or 
improvement,  even,'  thing  looks  like  a  vain  and  hopeless 
essay.  For  indeed,  do  what  you  please  or  can  think  of, 
they  are  such  immutable  entities,  you  can  never  make 
them  less,  or  finer,  than  they  originally  were ;  and  rational 
they  were  not,  before  their  meeting  in  the  body  ;  wherefore 
it  were  a  strange  wonder,  if  that  should  so  far  alter  the  case 
with  ihem,  that  thev  should  become  rational  by  it. 

XIII.  And  now  1  must,  upon  the  whole,  profess  not  to 
he  well  pleased  with  the  strain  of  this  discourse  ;  not  that 
I  think  It  imsuitable  to  its  subject,  (for  I  see  not  how  it  is 
fitly  to  be  dealt  with  in  a  more  serious  way,)  but  that  I 
dislike  the  subject.  And  were  it  not  that  it  is  too  obvious, 
how  nrone  the  minds  of  some  are  to  rim  themselves  into 
any  ine  grossest  absurdities  rather  than  admit  the  plain 
and  easy  sentiments  of  religion  ;  it  were  miserable  trifling 
to  talk  at  tftis  rate,  and  a  loss  of  time  not  to  be  endured. 
But  when  an  unaccountable  aversion  to  the  acknowledg- 
ment and  adoration  of  the  ever-blessed  Deitv,  hurries  away 
men,  affrighted  and  offended  at  the  lustre  of  his  so  mani- 
fest appearances,  to  take  a  bad,  but  the  onlv  shelter  the 
case  can  admit,  under  the  wings  of  anv  the  most  silly, 
foolish  figment ;  thmish  the  ill  temper  and  dangerous. slate 
of  the  persons  is  to  be  thought  on  with  much  pitv,  yet  the 
things  which  they  pretend  being  in  themselves  ridiculous, 
if  we  will  entertain  Ihem  into  our  thoughts  at  all,  cannot 


fitly  be  entertained  but  with  derision.  Nor  doth  it  more 
unbecome  a  serious  person  to  laugh  at  what  is  riduulous, 
than  gravely  to  weigh  and  ponder  what  rs  weighiy  and 
considerable;  provided  he  do  not  seek  occasion  of  that 
former  sort,  on  purpose  to  gratify  a  vain  humour ;  but  only 
allow  himself  to  discourse  suitably  to  ihem,  when  they 
occur.  And  their  dotage  who  would  fain  serve  themselves 
of  so  wildly  extravagant  and  impossible  suppositions,  for 
the  fostering  their  horrid  misbelief,  that  they  have  no  God 
to  worship,  would  certainly  justify  as  sharp  ironies,  as  the 
prophet  Elijah  bestows  upon  them  who  worshipped  Baal, 
instead  of  the  true  God. 

XIV.  Nor  is  any  thing  here  said  intended  as  a  reflection 
on  such  as,  being  unfurnished  with  a  notion  of  created, 
intelligent  spirits,  that  might  distinguish  their  substance 
from  the  most  subtile  mailer,  have  therefore  thought  that 
their  mind  or  thinking  power  might  have  some  such  sui- 
stratum,  unto  which  it  is  superadded,  or  impressed  thereon 
by  a  divine  hand;  in  the  meantime  not  doubling  their 
immorialily,  much  less  the  existence  of  a  Deity,  the 
Author  and  former  of  them,  and  all  things.  For  they  are 
no  way  guilty  of  that  blasphemous  nonsense,  to  make 
them  consist  of  necessary,  self-subsistenl  matter,  every 
minute  particle  whereof  is'judged  eternal  and  immutable, 
and  in  themselves,  for  aught  we  can  find  asserted,  destitute 
of  reason ;  and  which  yei  acquire  it  hy  no  one  knows  what 
coaliiion,  without  the  help  of  a  wise  eflicienl,  that  shall 
direct  and  order  it  to  so  unimaginable  an  improvement. 
These  persons  do  only  think  more  refined  matter  capable 
of  that  impression  tmd  stamp;  or  of  having  such  a  power 
put  into  ii,  hy  the  Creator's  all-disposing  hand.  Wherein, 
to  do  them  right,  though  they  should  impose  somewhat 
hardly  upon  themselves,  if  they  will  make  this  estimate  of 
the  natural  capacity  of  matter;  or  if  they  think  the  acts 
and  power  of  reasoii  in  man,  altogether  unnatural  to  him; 
yet  they  do,  in  effect,  the  more  befriend  the  cause  we  are 
pleading  for  ;  (as  much  as  it  can  be  befriended  by  a  mis- 
apprehension;  which  yet  is  a  thing  of  that  uhloward 
genius,  and  doth  so  ill  consort  wiih  truth,  that  it  is  never 
admitted  as  a  friend,  in  any  one  respect,  but  it  repays  it 
with  a  mischievous  revenge,  in  some  other ;  as  might  many 
ways  be  shown  in  this  instance,  if  it  were  within  the  com- 
pass of  our  present  design  ;)  it  being  evident,  that  if  any 
portion  of  matter  shall  indeed  be  certainly  found  the  actual 
subject  of  such  powers,  and  to  have  such  operations  be- 
longing to  it,  there  is  the  plainer  and  more  undeniable 
necessity  and  demonstration  of  his  power  and  wisdom, 
who  can  make  any  thing  of  any  thing;  of  stones  raise  up 
children  to  Abraham  I  and  who  shall  then  have  done  tliat 
which  is  so  altogether  impossible,  except  him  to  whom 
all  things  are  possible  7  There  is  the  more  manifest  need 
of  his  hand  to  hcighien  dull  mailer,  lo  a  qualifiedness  for 

f)erformances  so  much  above  its  nature ;  to  make  the 
oose  and  independent  parts  of  ^o  fluid  matter  cohere  and 
hold  together ;  that,  il  it  were  once  made  capable  of 
knowledge,  and  the  actual  subject  of  it,  whatsoever 
notions  were  impressed  thereon,  might  not  be,  in  a  mo- 
ment, confounded  and  last :  as  indeed  they  could  not  but 
be,  if  the  particles  of  matter  were  the  immediate  seat  of 
reason ;  and  so  steady  a  hand  did  not  hold  them,  in  a 
settled  compostire,  that  they  be  not  disordered,  and  men 
have,  thence,  the  necessiiv  of  beginning  afresh,  lo  know 
any  thing,  every  hour  of  the  day.  Though  yet  it  seems  a 
great  deal  more  reasonable  to  suppose  the  souls  of  men  to 
be  of  a  substance  in  itself  more  consistent,  and  more 
agreeable  to  our  experience  ;  who  find  a  continual  ebbing 
and  flowing  of  spirits,  without  being  sensible  of  any  so 
notable  and  sudden  changes  in  our  knowledge,  as  we 
could  not  but,  thereupon,  observe  in  ourselves ;  if  they, 
or  any  as  fluid  finer  matter,  were  the  immediate  subjects 
of  it.  It  is  therefore  however  sufficiently  evident,  ami  out 
of  question,  that  the  human  soul  (be  its  own  substance 
what  it  will)  must  have  an  efficient  diverse  from  matter; 
which  it  was  our  present  intendment  to  evince.  And  so 
our  way  is  clear  to  proceed  to, 

XV  The  second  inquiry,  whether  it  be  not  also  mani- 
fest, from  the  powers  and  operations  which  belong  to  il  a.^ 
it  IS  reasonable,  that  it  must  have  had  an  intelligent  ef- 
ficient 1  That  is,  since  we  find,  and  are  assured,  that  there 
is  a  sort  of  being  in  the  world  (yea  somewhat  of  ourselves, 


38 


THE  LIVING  TEMPLE. 


PabtL 


and  that  hath  best  right,  of  any  thing  else  about  us,  to  be 
called  ourselves)  that  can  think,  understand,  deliberate, 
argue,  &c.  and  which  we  can  most  cettainly  assure  our- 
selves (whether  it  were  pre-exislent  in  any  former  state,  or 
no)  is  not  an  independent  or  uncaused  being,  and  hath  there- 
fore been  the  etfect  of  some  cause  ;  whether  it  be  not  ap- 
parently the  effect  of  a  wise  cause  1 

And  this,  upon  supposition  of  what  hath  been  before 
proved,  seems  not  liable  to  any  the  least  rational  doubt. 
For  it  IS  already  apparent,  that  it  is  not  it.self  matter ;  and 
if  it  were,  it  is  however  the  more  apparent,  that  its  cause 
is  not  matter;  inasmuch,  as  if  it  be  itself  matter.  Us 
powers  and  operations  are  so  much  above  the  natural 
capacity  of  matter,  as  that  it  must  have  had  a  cause,  so 
much  more  noble  and  of  a  more  perfect  nature  than  that, 
as  to  be  able  to  raise  and  improve  it,  beyond  the  natural 
capacity  of  mailer  :  which  it  was  impossible  for  that,  iiself, 
to  do.  Whence  it  is  plain,  it  must  nave  a  cause  diverse 
from  matter. 

Wherefore  this  its  immaterial  cause  must  either  be  wise 
and  intelligent,  or  not  so.  But  is  it  possible  any  man 
should  ever  be  guilty  of  a  greater  absurdity  than  to  ac- 
knowledge some  certain  immaterial  agent,  destitute  of 
wisdom,  the  only  cause  and  fountain  of  all  that  wisdom, 
that  is,  or  hath  ever  been,  in  the  whole  race  of  mankind. 
That  is  as  much  as  to  say,  that  all  the  wisdom  of  mankind 
hath  been  cau.sed  without  a  cause.  For  it  is  the  same 
thing,  after  we  have  acknowledged  any  thing  to  be  caused, 
to  say  it  was  caused  bv  no  cause,  as  to  say  it  was  caused 
by  such  a  cause  as  halh  nothing  of  that  in  it,  whereof  we 
find  somewhat  to  be  in  the  effect.  Nor  can  it  avail  any 
thing,  to  speak  of  the  di,sproportion  or  superior  excellency 
in  some  effects  lo  their  second,  or  to  tneir  only  partial 
causes.  As  that  there  are  sometimes  learned  children  of 
unlearned  parents.  For  who  did  ever  in  that  case  say  the 
parents  were  the  productive  causes  of  that  learning  1  or 
of  them,  as  they  were  learned  1  Sure  that  learning  comes 
from  some  other  cause.  But  shall  it  then  be  said,  the 
souls  of  men  have  received  their  being  from  some  such 
immaterial  agent  destitute  of  wisdom;  and  afterward,  their 
wisdom  and  intellectual  ability  came  some  other  wa)';  by 
their  own  observation,  or  by  institution  and  precept,  from 
others  1  Whence  then  came  their  capacity  of  observing,  or 
of  receiving  such  instruction  1  Can  any  thing  naturally  des- 
titute even  of  seminal  reason^  (as  we  may  call  it,)  or  of 
any  aptitude  or  capacity  tending  thereto,  ever  be  able  to 
make  observations,  or  receive  instructions,  whereby  at 
length  it  may  become  rational  ^  And  is  not  that  capacity 
of  the  soul  of  man  a  real  something'?  Or  is  there  no  differ- 
ence between  being  capable  of  reason  and  incapable  f 
What,  then,  did  this  real  something  proceed  from  nothing? 
Or  was  the  soul  itself  caused,  and  this  its  capacity  un- 
caased  1  Or  wa-s  its  cause,  only,  capable  of  intellectual 
perfection,  but  not  actually  furnished  therewith?  But  if  it 
were  only  capable,  surely  its  advantages  for  the  actual 
attainment  thereof  have  been  much  greater  than  ours. 
Whence  it  were  strange  if  that  capacity  should  never  have 
come  into  act.  And  more  strange,  that  we  should  know, 
or  have  any  ground  to  pretend,  that  it  hath  not.  But  that 
there  was  an  actual  e-xercise  of  wisdom  in  the  production 
of  the  rea-sonahle  .soul  is  most  evident.  For  is  it  a  neces- 
sary being?  That  we  have  proved  it  is  not.  It  is  therefore 
a  contingent,  and  its  being  depended  on  a  free  cause,  into 
whose  pleasure,  only,  it  was  resolvable,  that  it  should  be 
or  not  be  ;  and  which  therefore  had  a  dominion  over  its 
own  acts.  If  this  bespeak  not  an  intelligent  agent,  what 
dothi 

And  though  this  might  also  be  said  concerningevery 
thing  else  which  is  not  necessarily,  and  .so  might  yield  a 
more  general  argument  to  evince  a  free  designing  cause ; 
yet  it  concludes  with  greater  evidence  concerning  the  rea- 
sonable soul,  whose  powers  and  operations  it  is  so  mani- 
festly impossible  should  have  proceeded  from  matter.  And 
therefore  even  that  vain  ami  refuted  pretence  itself,  that 
other  things  might,  by  the  necessary  laws  of  its  motion, 
become  what  they  are,  can  have  less  iilare  here.  Whence 
it  is  more  apparent  that  the  reasonable  .soul  must  have  had 
a  free  and  intelligent  cause,  that  used  liberty  and  counsel, 
in  determining  that  it  should  be,  and  especially  that  it 
should  be  such  a  sort  of  thing  as  we  find  it  is.     l'\ir  when 


we  see  how  aptly  its  powers  and  faculties  serve  for  theii 
proper  and  peculiar  operations,  who  that  is  not  beside 
himself  can  think  that  such  a  thing  was  made  by  one  that 
knew  not  what  he  was  doing?  or  that  such  powers  were 
not  given  on  purpose  for  such  operations  ?  And  what  is 
the  capacity,  but  a  power  that  should  sometime  be  reduced 
into  act,  and  arrive  lo  the  exercise  of  reason  itself? 

Now  was  it  possible  any  thing  should  give  that  power 
that  had  it  not  any  way  ?  That  is,  in  the  same  kind,  or  in 
some  more  excellent  and  noble  kind  ?  For  we  contend 
not  that  this  Agent  whereof  we  speak  is  in  the  strict  and  pro- 
per sense  rational,  taking  that  term  to  import  an  ability  or 
faculty  of  inferring  what  is  less  known  from  what  is  more. 
For  we  suppose  all  things  equally  known  to  him,  (which, 
so  far  as  is  requisite  lo  our  present  design,  that  is,  the  repre- 
senting him  the  proper  object  of  religion,  or  of  that  honour 
which  the  dedication  of  a  temj>le  to  him  imports,  we  may 
in  due  time  come  more  expressly  to  jissert,)  and  that  the 
knowledge  which  is  with  us  the  end  of  reasoning,  is  in  him 
in  its  highest  perfection,  without  being  at  all  beholden  lo 
that  means;  that  all  the  connexion  of  things  with  one  an- 
other lie  open  to  one  comprehensive  view,  and  are  known 
to  be  connected,  but  not  because  they  are  so.  We  say,  is 
it  conceivable  that  man's  knowing  power  should  proceed 
from  a  cause  that  hath  it  not,  in  the  same,  or  this  more 
perfect  kind  ?  And  may  use  those  words  to  this  purpose, 
not  for  their  authority,  (which  we  expect  not  should  be 
here  significant,)  but  the  convincing  evidence  they  carry 
with  them,  "  He  that  teacheth  man  knowledge,  shall  not 
he  know  ?  "  That  we  may  drive  this  matter  to  an  issue,  it 
is  evident  the  soul  of  man  is  not  a  necessar)',  self-originate 
thing;  and  had  therefore  some  can.se.  We  find  it  to  have 
knowledge,  or  the  power  of  knowing,  belonging  to  it. 
Therefore  we  say.  So  had  its  cause.  We  rely  not  here 
upon  the  credit  of  vulgar  maxims,  (whereof  divers  might 
be  mentioned,)  but  the  reason  of  them,  or  of  the  thing 
itself  we  allege.  And  do  now  speak  of  the  whole,  entire 
cause  of  this  being,  the  human  soul,  or  of  whatsoever  is 
casual  of  it ;  or  of  any  perfection  naturally  appertaining  lo 
it.  It  is  of  an  intelligent  nature.  Did  this  intelligent  na- 
ture proceed  from  an  unintelligent,  as  the  whole  and  only 
cau.se  of  it  ?  That  were  to  .speak  against  our  own  eyes, 
and  most  natural,  common  sentiments ;  and  were  the  same 
thing  as  to  say  that  .something  came  of  nothing.  For  it  is 
all  one  to  say  so,  and  to  say  that  any  thin?  communicated 
what  it  had  not  lo  communicate.  Or  (which  is  alike  madly 
absurd)  to  say  that  the  same  thing  was  such,  and  not  such, 
intelligent,  and  not  intelligent,  able  to  communicate  an 
intelligent  nature,  (for  sure  what  it  doth  it  is  able  to  do,) 
and  not  able,  (for  it  is  not  able  to  communicate  what  it 
hath  not,)  at  the  same  lime. 

It  is  hardly  here  worth  the  while  lo  spend  lime  in  coun- 
termining that  contemptible  refuge,  (which  is  as  incapable 
of  offending  us,  as  of  being  defended.)  that  human  souls 
may  perhaps  only  have  proceeded  in  the  ordinary  course 
of  generation  from  one  another.  For  that  none  have  ever 
said  any  thing  to  that  purpose  deserving  a  confutation,  ex- 
cept that  some  .sober  and  pious  per.sons,  for  the  avoiding 
of  some  other  dilliculties,  have  thoushi  it  more  safe  lo  a.s- 
sert  the  traduction  of  hum.nii  souls,  who  yet  were  far  enough 
from  imagining  that  llu-y  ciuKI  be  total,  or  first  causes  lo 
one  another:  and  doubted  not,  but  they  had  the  constant 
neces.sary  assistance  of  that  same  Being  we  are  pleading 
for,  acting  in  his  own  sphere,  as  the  first  cause  in  oU  such, 
as  well  as  any  olhfr,  productions.  Wherein  they  nothing 
oppose  the  main  desism  of  this  discourse  ;  and  therefore  it 
is  not  in  our  way,  to  offer  at  any  opposition  unto  them. 

But  if  any  have  a  mind  to  indulge  themselves  the  liberty 
of  so  much  dotage,  as  to  say  the  souls  of  men  were  first 
and  only  causes  to  one  another ;  either  they  must  suppose 
them  to  be  material  beings  ;  and  then  we  refer  them  to 
what  hath  been  already  said,  showing  that  their  powers 
and  operations  cannot  belong  lo  matter,  nor  arise  from  it; 
or  immaUrial,  and  then  they  cannot  produce  one  another 
in  the  way  of  generation.  For  of  what  pre-exislent  sub- 
stance are  iheymade?  Theirs  who  beget  ihem  ?  Of 
that  Ihev  can  pan  wilh  nothing  ;  separability,  at  least,  of 
parts  being  a  most  confessed  property  of  matter.  Or  some 
other  ?  Where  will  they  find  that  otherspiritual  substance, 
that  belonged  not  inseparably  lo  some  individual  being 


Chip.  m. 


THE  LIVING  TEMPLE. 


before  t  And  besides,  if  it  were  pre-existem,  as  it  must 
be  if  a  soul  be  generated  out  of  it,  then  they  were  not  the 
first  and  only  causes  of  this  production.  And  in  another 
way  than  that  of  generation,  how  will  any  form  the  notion 
of  making  a  soull  Let  experience  and  the  making  of 
trial  convince  the  speculators.  By  what  power,  or  by 
what  art,  will  they  make  a  rea.sonable  soul  spring  up  out 
of  nothing  1 

It  might  be  liopcd  that  thus,  without  dispucing  the  pos- 
sibility of  an  eternal,  successive  production  of  souls,  this 
shift  may  appear  vain.  But  if  any  will  persist,  and  say, 
that  how,  or  in  what  way  soever  they  are  produced,  it  is 
strange  if  they  need  any  nobler  cause  than  themselves ; 
for  may  not  any  living  thing  well  enough  be  thought  ca- 
pable of  producing  another  of  the  same  kind,  of  no  more 
than  equal  perfection  with  itself?  To  this  we  say,  besides 
that  no  one  living  thing  is  the  only  cause  of  another  such, 
yet  if  that  were  ailmitted  possible,  what  will  it  availl  For 
nath  every  soul  that  hath  ever  existed,  or  been  in  being, 
been  prodluced,  in  this  way,  by  another!  This  it  were 
ridiculous  to  say,  for  if  every  one  were  so  produced,  there 
was  then  some  ime,  before  every  one ;  inasmuch  as  that 
which  produces,  must  surely  have  been  before  that  which 
is  produced  by  it.  But  how  can  every  one  have  »n«  before 
itf  A  manifest  contradiction  in  the  very  terms!  For 
then  there  will  be  one  without  the  compass  of  every  one. 
And  how  is  it  then  said  to  be  every  one  7  There  is  then 
it  seems  one  besides,  or  more  than  all.  And  so  all  is  not 
all.  And  if  this  be  thought  a  sophism,  let  the  matter  be 
soberly  con-^idered  thus  :  The  soul  of  man  is  either  a  thing 
of  that  nature  universally  (and  consequently  every  indi- 
vidual soul)  as  that  it  doth  exist  of  itself,  necessarily  and 
independently,  or  not.  If  it  be,  then  we  have,  however,  a 
wise  intelligent  being  necessarily  existing,  the  thing  we 
have  been  proving  all  this  while.  Yet  this  concession  we 
will  not  accept,  for  though  it  is  most  certain  there  is  such 
a  being,  we  have  also  proved  the  human  soul  is  not  it. 
Whence  it  is  evidently  a  dependent  being,  in  its  own  na- 
ture, that  could  never  have  been  of  itself,  and  consequently 
not  at  all,  had  it  not  been  put  into  bein?  by  somewhat  else. 
And  being  .so  in  its  own  nature,  it  must  be  thus  with  every 
one  that  partakes  of  this  nature.  And  consequently  it 
must  be  somewhat  of  another  nature  that  did  put  the  souls 
of  men  into  being.  Otherwise,  the  whole  stock  and  line- 
age of  human  souls  is  said  to  have  been  dependent  on  a 
productive  cause,  and  yet  had  nothing  whereon  to  depend  : 
and  so  is  both  caused  by  another,  and  not  caused.  And 
therefore  since  it  is  hereby  evident  it  was  somewhat  else, 
and  of  another  nature,  than  a  human  soul,  by  which  all 
human  souls  were  produced  into  being :  we  again  say, 
that  distinct  being  either  was  a  dependent,  caused  being, 
or  not.  If  not,  it  being  proved  that  the  .soul  of  man  can- 
not but  have  had  an  intelligent  or  wise  cause,  we  have 
How  what  we  .seek — an  independent,  necessary,  intelligent 
being,  if  it  do  dencnil,  or  any  will  be  so  idle  to  say  so ; 
that,  however,  will  infallibly  "and  very  speedily  lead  us  to 
the  same  mark.  For  though  some  have  been  pleased  to 
dream  of  an  infinite  succession  of  individuals  of  this  or  that 
kind,  I  suppose  wc  have  no  dream  as  yet,  ready  formed, 
to  come  under  confutation,  of  infinite  fcinds  or  orders  of 
beings,  gradually  superior,  one  above  another;  the  inferior 
still  depending  on  the  superior,  and  all  upon  nothing.  And 
therefore,  I  conceive,  we  may  fairly  take  leave  of  this  ar- 
gument from  the  human  soul,  as  liaving  gained  from  it 
stitficient  evidence  of  the  existence  of  a  necessary  being, 
that  is  intelligent,  and  designedly  active,  or  guided  by 
wisdom  and  coun.sel,  in  what  it  doth. 

We  miglt  also,  if  it  were  needful,  further  argue  the  same 
thin?  from  a  power  or  ability  manifestly  superior  to,  and 
that  exceeds  the  utmost  perfection  of,  human  nature,  viz. 
that  of  prophecy,  or  the  prediction  of  future  contingen- 
cies ;  yea,  and  from  another  that  exceeds  the  whole  sphere 
of  all  created  nature,  and  which  crosses  and  countermands 
the  known  and  slated  laws  thereof  viz.  that  of  working 
miracles;  both  of  them  exercised  with  manifest  design  ; 
as  might  evidently  be  made  appear,  by  manifold  instances, 
to  as  many  as  can  believe  anv  thing  to  be  troe,  more  than 
what  they  have  seen  with  their  own  eyes ;  and  that  do 
not  lake  present  sense,  yea,  and  their  own  only,  to  be  the 
alone  measure  of  all  reality.     Bat  it  is  not  necessary  we 


insist  upon  every  thing  that  may  be  said,  so  that  enough 
be  said  to  serve  our  present  purpose. 

XVI.  And  that  oar  purpose  may  yet  b«  more  fully 
served,  and  such  a  being  evidenced  to  exist  as  we  may 
with  .satisl'artiun  esteem  to  merit  a  tempU  with  us,  and  the 
religion  of  it,  it  is  necessary  that  we  add  somewhat  con- 
cerning, 

9.  The  divine  goodness;  for  unto  that  eternal  Being, 
whose  existence  we  have  hitherto  asserted,  goodness  also 
cannot  but  appertain  ;  together  with  those  his  other  attri- 
butes we  have  spoken  of 

It  is  not  needftil  here  to  be  curious  about  the  usual 
scholastical  notions  of  goodness,  or  what  it  imports,  as  it 
is  wont  to  be  attributed  to  being  in  the  general,  what,  as 
it  belongs  in  a  peculiar  sense  to  intellectnal  beings,  or 
what  more  special  import  it  mav  have,  in  reference  to  iMs. 
That  which  we  at  present  chiefly  intend  by  it,  is  a  propen- 
sion  to  do  good  with  delipht ;  or  most  freely,  without  other 
inducement  than  the  a?reeablene.ss  of  it  to  his  nature  who 
doth  it;  and  a  certain  delectation  and  complacency,  which, 
hence,  is  taken  in  .so  doing.  The  name  of  goodness  (though 
thus  it  more  peculiarly  signifies  the  particular  virtue  of 
liberality)  is  of  a  significaney  large  enough,  even  in  the 
moral  acceptation,  to  comprehend  all  other  perfections  or 
virtues,  that  belong  to,  or  may  any  way  commend,  the 
will  of  a  free  agent.  These  therefore  we  exclude  not ;  and 
particularly  whatsoever  is  wont  to  be  signified,  as  attri- 
butable unto  God,  by  the  names  of  holiness,  as  a  steady 
inclination  unto  what  is  intellectually  pure  and  comely, 
with  an  aversion  to  the  contrarj' ;  justice,  as  that  signifies 
an  inclination  to  deal  equally,  which  is  included  in  the 
former,  yet  as  more  expressly  denoting  what  is  more  proper 
to  a  governor  over  others,  rir.  a  resolution  not  to  let  the 
transgressions  of  laws,  made  for  the  preservation  of  com- 
mon order,  pass  without  due  animadversion  and  punish- 
ment ;  truth,  whose  signification  also  may  be  wholly  con- 
tained under  tho.se  former  more  general  terms,  but  more 
directly  contains  sincerity,  unaptness  to  deceive,  and  con- 
stancy to  one's  word:  for  these  may  properly  be  styled 
good  "things  in  a  moral  sense  ;  as  many  other  things  might, 
in  another  notion  of  goodness,  which  it  belongs  not  to  our 
present  design  to  make  mention  of  But  these  are  men- 
tioned as  more  directly  tending  to  represent  to  ns  an  amia- 
ble object  of  religion  ;  and  are  referred  hither,  as  they 
fitly  enough  mav,  out  of  an  unwillingness  to  multiply,  with- 
out necessity,  particular  heads  or  subjects  of  discourse. 

In  the  meantime,  as  was  said,  what  we  principally  in- 
tend, is,  That  the  Being  who.se  existence  we  have  been 
endeavouring  to  evince,  is  good,  as  that  imports  a  ready 
inclination  oi'  will  to  communicate  unto  others  what  may 
be  good  to  them  ;  creating,  first,  its  own  object,  and  then 
issuing  forth  to  it,  in  acts  of  free  beneficence,  suitable  to 
the  nature  of  every  thing  created  by  it.  Which,  though 
it  be  the  primary  or  first  thing  carried  in  the  notion  of 
this  goodness,  yet  because  that  inclination  is  not  otherwise 
sood  than  as  it  con.sists  with  holiness,  justice,  and  truth, 
these  therefore  mav  be  esteemed,  secondarily  at  least,  to 
belong  to  it,  as  inseparable  qualifications  thereof 

Wherefore  it  is  not  a  merely  natural  and  necessary  ema- 
nation we  here  intend,  that  prevents  any  act  or  exefci.se  of 
counsel  ordesi?n;  which  would  no  way  consist  with  the 
liberty  of  the  divine  will,  and  would  make  the  Deity  as 
well  a  necessary  Affent,  as  a  necessarj-  Being;  yea,  and 
would  therefore  make  all  the  creatures  merely  natural 
and  necessary  emanations,  and  so  destroy  the  distinction 
of  nece.s.sary  and  contingent  beings:  and,  by  consequence, 
bid  fair  to  the  makin?  all  things  God.  It  would  infer  not 
only  the  eterniiy  of  the  world,  but  would  seem  to  infer 
either  the  absolute  infinity  of  it,  or  the  perfection  of  it,  and 
of  every  creature  in  it,  to  that  degree,  asthatnothingcould 
be  more  perfect  in  its  own  kind,  than  it  is  ;  or  would  infer 
the  finiteness  of  the  divine  Beinj.  For  it  would  make 
what  he  h/ilh  done  the  adequate  measure  of  what  he  can 
A),  and  would  make  all  his  administrations  necessar>'.  yea. 
and  all  the  actions  of  men,  and  consequently  take  away 
all  law  and  srovemment  out  of  the  world,  and  all  measures 
of  ri?hl  and  wrone,  and  make  all  punitive  justice,  barbar- 
ous cruelly:  and  consequently,  give  us  a  notion  of  good- 
ness, at  length,  plainly  inconsistent  with  itself 

All  this  is  provided  against,  by  our  having  first  asserted 


30 


THE  LIVING  TEMPLE. 


PiRT  1. 


the  wisdom  of  that  Being,  whereunto  we  also  attribute 
goodiKSS  ;  which  guides  all  the  issues  of  it,  according  to 
those  measures  or  rules  which  the  essential  rectitude  of 
the  divine  will  gives,  or  rather  is,  unto  it ;  whereby  also  a 
foundation  is  laid  of  answering  such  cavils  against  the 
divine  goodness,  as  they  are  apt  to  raise  to  themselves, 
who  are  wont  to  magnify  this  attribute  to  the  suppression 
of  others ;  which  is,  indeed,  in  the  end,  to  magnify  it  to 
nothing.  And  such  goodness  needs  no  other  demonstra- 
tion, than  the  visible  instances  and  effects  we  have  of  it 
in  the  creation  and  conservation  of  this  world;  and  parti- 
cularly, in  his  large,  munificent  bounty  and  kindness  to- 
wards man,  whereof  his  designing  him  for  his  temple  and 
residence,  will  be  a  full  and  manifest  proof 

And  of  all  this,  his  own  self-sufficient  fulness  leaves  it 
impossible  to  us  to  imagine  another  reason,  than  the  de- 
light he  lakes  in  dispensing  his  own  free  and  large  com- 
munications. Besides,  that  when  we  see  some  semblances 
and  imitations  of  this  goodness  in  the  natures  of  some  men, 
which  we  are  sure  are  not  nothing,  they  must  needs  pro- 
ceed from  something,  and  have  some  fountain  and  original, 
which  can  be  no  other  than  the  common  Cause  and  Au- 
thor of  all  things.  In  whom,  therefore,  this  goodness  doth 
firstly  and  most  perfectly  reside. 


CHAPTER  IV. 


necessary  being  ;  which  is  shown  to  import,  in  the  general,  the  utmost  ful- 
ness ol^lieing  Also  divers  things  in  particular  that  tend  to  evince  that  gene- 
nil.  As  that  it  ui  at  the  remotest  distance  from  no  Ijeing.  Most  purely  actual. 
Most  abstracted  iH-ing.  The  prfHluctive  and  conserving  cause  of  all  things 
else-  Undimini?hnble.  Incapable  of  addition.  BecondJtj.  Hence  is  more 
expressly  deduced,  the  infinitenesB  of  this  being.  An  inquiry  whether  it  \ie 
possible  the  creature  can  be  actually  infinite^?    I>itiicullie9  '       "' 


I.  Some  account  has  been  thus  far  given  of  that  Being, 
whereunto  we  have  been  designing  to  assert  the  honour  of 
a  temple.  Each  of  the  particulars  having  been  severally 
insisted  on,  that  concur  to  make  up  that  notion  of  this 
being,  which  was  at  first  laid  down.  And  more  largely, 
what  hath  been  more  opposed,  by  persons  of  an  atheistical 
or  irreligious  temper.  But  because,  in  that  fore-mentioned 
account  of  God,  there  was  added  to  the  particulars  there 
enumerated,  (out  of  a  ju.st  consciousness. of  human  inabili- 
ty to  comprehend  every  thing  that  may  possibly  belong  to 
him,)  this  general  supplement,  "  That  all  other  supposa- 
ble  excellences  whatsoever,  do  in  the  highest  perfection 
appertain  also  originally  unto  this  Being,"  it  is  requisite 
that  somewhat  be  said  concerning  this  addition.  Espe- 
cially in  as  much  as  it  comprehends  in  it,  or  may  infer, 
some  things  (not  yet  expressly  mentioned)  which  may  be 
thought  necessary  to  the  evincing  the  reasonableness  of 
religion,  or  our  self-dedication  as  a  temple  to  him. 

For  instance,  it  may  possibly  be  alleged,  that  if  it  were 
admitted  there  is  somewhat  that  is  eternal,  uncaused,  in- 
dependent, necessarily  existent,  that  is  self-active,  living, 
powerful,  wise,  and  good  ;  yet  all  this  will  not  infer  upon 
us  a  universal  obligation  to  religion,  unless  it  can  also  be 
evinced,  1.  That  this  Being  is  every  way  sufficient  to  sup- 
ply and  satisfy  all  our  real  wants  and  just  desires.  And, 
2.  That  this  Being  is  but  on*,  and  .so  that  all  be  at  a  cer- 
tainty where  their  religion  ought  to  terminate ;  and  that 
the  worship  of  every  temple  must  concentre  and  meet  in 
the  same  object.  Now  the  eviction  of  an  absolutely  perfect 
Being  would  include  each  of  these  ;  and  answer  both  the 

fiurposes  which  may  seem  hitherto  not  so  fully  satisfied. 
t  is  therefore  requisite  that  we  endeavour, 

f\rst,  To  show  that  the  Being  hitherto  described  is  ab- 
solutely or  every  way  perfect. 

Secondly,  To  deduce,  from  the  same  grounds,  the  abso- 
lute jn/ni'i/,  and  the  unity  or  the  nnliness  thereof 

II.  And  for  the  former  part  of  this  undertaking,  it  must 
b«  acknowlcdfjed  absolute  or  universal  ]icrlV'clion  cannot 
be  pretended  to  have  been  expressed  m  any.  or  in  all  the 
works  of  God  together.  Neitner  in  number,  for  aught  we 
know,  (for  as  we  cannot  conceive,  nor  consequently  speak,. 


of  divine  perfections,  but  under  the  notion  of  many,  what- 
soever their  real  identity  may  be,  so  we  do  not  know,  but 
that  within  the  compass  of  universal  perfection  there  may 
be  some  particular  ones,  of  which  there  is  no  footstep  in 
the  creation,  and  whereot  we  have  never  formed  any 
thought,)  nor  (more  certainly)  in  degree;  for  surely  the 
world,  and  the  particular  creatures  in  it,  are  not  so  perfect 
in  correspondence  to  those  attributes  of  its  great  Architect, 
which  we  have  mentioned,  vix.  his  power,  wisdom,  and 
goodness,  as  he  might  have  made  them,  if  he  had  pleased. 
And  indeed,  to  say  the  world  were  absolutely  and  univer- 
sally perfect,  were  to  make  that  God. 

Wherefore  it  must  also  be  acknowledged  that  an  abso- 
lutely perfect  being  cannot  be  immediately  demonstrated 
from  its  effects,  as  whereto  they  neither  do,  nor  is  it  within 
the  capacity  of  created  nature  that  they  can,  adequately 
correspond.  Whence,  therefore,  all  that  can  be  done  for 
the  evincing  of  the  absolute  and  universal  perfection  of 
God,  must  be  in  some  other  way  or  method  ol  discourse. 

And  though  it  be  acknowledged  that  it  cannot  be  imme- 
diately evidenced  from  the  creation,  yet  it  is  to  be  hoped 
that  mediately  it  may.  For  from  thence  (as  we  have  seen) 
a  necessary  self-originate  being,  such  as  hath  been  descri- 
bed, is,  with  the  greate.st  certainty,  to  be  concluded;  and, 
from  thence,  if  we  attentively  consider,  we  shall  be  led  to 
an  absolutely  perfect  one.  That  is,  since  we  have  the  same 
certainty  of  such  a  necessary  self-originate  being,  as  we 
have  that  there  is  any  thing  existent  at  all ;  if  we  seriously 
weigh  what  kind  of  being  this  must  needs  be,  or  what  its 
notion  must  import,  above  what  hath  been  already  evinced; 
we  shall  not  be  found,  in  this  way,  much  to  fall  short  of 
our  present  aim,  though  we  have  also  other  evidence  that 
may  be  produced  in  its  own  fitter  place. 

Here  therefore  let  us  awhile  make  a  stand,  and  more 
distinctly  consider  how  far  we  are  already  advanced,  that 
we  may  with  the  better  order  and  advantage  make  our 
further  progres.s. 

These  two  things,  then,  are  already  evident:  1.  That 
there  is  a  necessary  being  that  hath  been  eternally  of  itself, 
without  dependence  upon  any  thing,  either  as  a  productive 
or  conserving  cause ;  and,  of  it.self,  full  of  activity  and 
vital  energy,  so  as  to  be  a  productive  and  sustaining  cause 
to  other  things.  Of  this  any  the  most  confused  and  indis- 
tinct view  of  this  world,  or  a  mere  taking  notice  that  there 
is  any  thing  in  being  that  lives  and  moves,  and  withal  that 
alters  and  changes,  (which  it  is  impossible  the  necessary 
being  itself  should  do,)  cannot  but  put  us  out  of  doubt. 
2.  That  this  necessary,  self-originate,  vital,  active  being, 
hath  very  vast  power,  admirable  wisdom,  and  most  free 
and  large  goodness  belonging  to  it.  And  of  this,  our 
nearer  and  more  deliberate  view  and  contemjilation  of  the 
world  do  equally  ascertain  us.  For  of  these  things  we 
find  the  manifest  prints  and  foot.steps  in  it.  Vea,  we  find 
the  derived  things  ihcmselves,  power,  wisdom,  goodness, 
in  the  creatures  :  and  we  are  mo.st  assured  they  have  not 
sprung  from  nothing ;  nor  from  any  thing  that  had  them 
not.  And  that  which  orisinally  had  them,  or  was  their 
first  finmtain,  must  have  them  necessarily  and  essentially, 
(together  with  whatsoever  else  belongs  to  its  being,)  in  and 
of  itself  So  that  the  asserting  of  any  other  necessary 
being,  that  is  in  itself  destitute  of  these  things,  signifies 
no  more  towards  the  giving  any  account  how  these  things 
came  to  be  in  the  world,  than  if  no  being,  necessarily 
existing,  were  asserted  at  all.  We  are  therefore,  by  the 
exigency  of  the  case  itself,  constrained  to  acknowledge, 
not  only  that  there  is  a  necessary  being,  but  that  there  is 
such  a  one  as  could  be,  and  was,  the  fountain  and  cause 
of  all  those  several  kinds  and  degrees  of  being  and  per- 
fection that  we  take  notice  of  in  the  world  besides.  Ano- 
ther -sort  of  necessary  being  should  not  only  be  asserted 
to  no  purpose,  there  being  nothing  to  he  gained  by  it,  no 
imaginable  use  to  be  made  of  it,  as  a  principle  that  can 
serve  imy  valuable  end  ;  (for  suppose  such  a  thing  as  ne- 
cessary matter,  it  will,  as  halli  been  .shown,  be  unalterable; 
and  therefore  another  sort  of  matter  must  be  supposed  be- 
sides it,  that  may  be  the  matter  of  the  universe,  raised  up 
out  of  nothing  for  that  purpose,  unto  which  this  so  un- 
wieldy and  unmanageable  an  entity  can  never  serve  :)  but 
also  it  will  be  impossible  to  he  proved.  No  man  can  be 
able  with  any  plausible  show  of  reason  to  make  it  out. 


:b»p.  IV. 


THE  LIVING  TEMPLE. 


31 


Vea,  and  much  may  be  said,  I  conceive  with  convincing 
evidence,  against  it.  As  may  perhaps  be  seen  in  the  sequel 
of  this  discourse. 

In  the  meantime,  that  there  is,  however,  a  necessary 
being,  unto  which  all  the  perfections  whereof  we  have  any 
footsteps  or  resemblances  in  the  creation  do  originaliy  and 
essentially  belong,  is  umicniably  evident. 

Now,  that  we  may  proceed,  what  can  self-essentiatc, 
underived  power,  wi.sdom,  goodness,  be,  but  most  perfect 
power,  wi.sdom,  goodness?  Or  such,  as  than  which  there 
can  never  be  more  perfect?  For  since  there  can  be  no 
wisdom,  power,  or  goodness,  which  is  not  either  original 
and  self-essentiate,  or  derived  and  participated  from 
thence ;  who  sees  not  that  the  former  must  be  the  more 
perfect  1  Yea,  and  that  it  comprehends  all  the  other  (as 
what  wa-s  from  it)  in  itself,  and  consequently  that  it  issimply 
the  most  perfect  1  And  the  reason  will  be  the  same,  con- 
cerning any  other  perfection,  the  stamps  and  characters 
whereof  wc  find  signed  upon  the  creatures. 

But  that  the  being  unto  which  these  belong  is  absolutely 
and  universally  perfect  in  every  kind,  must  be  further  evi- 
denced by  considering  more  at  large  the  notion  and  import 
of  such  a  self-originate  necessary  being. 

Some  indeed,  both  more  anciently,*  and  of  late,  have 
inverted  this  course;  and  from  the  supposition  of  absolute 
perfection,  have  gone  about  to  infer  necessity  of  existence, 
as  being  contained  in  the  idea  of  the  former.  But  of  this 
latter  we  are  otherwise  assured  upon  clearer  and  less  ex- 
ceptionable terms.  And  being  so,  are  to  consider  what 
improvement  may  be  made  of  it  to  our  present  purpose. 

And  in  the  general,  this  seems  manifestly  imported  in 
Ihe  notion  of  the  necessary  being  we  have  already  evinced, 
that  it  have  in  it  (some  way  or  other,  in  what  way  there 
will  be  occasion  to  consider  herealler)  the  entire  sum  and 
titmcst  fulness  of  being,  beyond  which  or  without  the 
compass  whereof  no  perfection  is  conceivable,  or  indeed 
(which  is  of  the  same  import)  nothing. 

Let  it  be  ob.served,  that  we  pretend  not  to  argue  this 
fi"om  the  bare  terms  ncccssan/  bcin^;  only,  but  from  hence, 
that  it  is  such  as  we  have  found  it ;  though  indeed  these 
vcrv  terms  import  not  a  little  to  this  purpose.  For  that 
which  is  necessarily  of  itself,  without  U'ing  beholden  to 
anv  thing,  seems  as  good  as  all  things,  and  to  contain  in 
itself  an  immense  fulness,  being  indigent  of  nothing.  Nor 
by  indigence  is  here  meant  cravingness,  or  a  sense  of  want 
onlv ;  in  opposition  whereto,  every  good  and  virtuous  man 
hath  or  may  attain  a  sort  of  doriip«ia  or  self-fulness,  and 
be  satisfied  from  himself:  (which  yet  is  a  stamp  of  di- 
vinity, and  a  part  of  the  image  of  God,  or  such  a  partici- 
pation of  the  divine  nature,  a.sis  agreeable  to  the  slate  and 
condition  of  a  creature:)  but  we  understand  by  it  (what 
is  naturally  before  that)  want  itself  really,  and  not  in 
opinion,  as  the  covetous  is  said  to  be  poor.  On  the  other 
band,  we  here  intend  not  a  merely  rational,  (much  less  an 
imaginary,)  but  a  real  self-fulness.  And  so  we  say,  what 
isoithat  nature,  that  it  is,  and  subsists  wholly  and  only 
of  itself,  without  depending  on  any  other,  must  owe  this 
absoluteness  to  so  peculiar  an  excellency  of  its  own  nature, 
as  we  cannot  well  conceive  to  be  less  than  whereby  it 
comprehends  in  itself  the  most  boundless  and  unlimited 
fulne.ss  of  being,  life,  power,  or  whatsoever  can  be  con- 
reived  under  the  name  of  a  perfection.  For  taking  notice 
of  the  existence  of  any  thing  whatsoever,  some  reason  must 
be  assignable,  whence  it  is  that  this  particular  being  dolh 
exist,  and  hath  such  and  such  powers  and  properties  be- 
longing to  it,  as  do  occur  to  our  notice  therein.  When 
we  can  now  resolve  its  existence  into  some  cause  that  put 
it  into  being,  and  made  it  what  it  is,  we  cease  so  much  to 
admire  the  thing,  how  excellent  soever  it  be,  and  turn  our 
admiration  upon  its  cause,  concluding  that  to  have  all  the 
perfection  in  it  which  we  discern  in  ihecflect,  whatsoever 
imknown  perfection  (which  we  mav  suppose  is  very  great) 
it  may  have  besides.  And  upon  this  ground  wc  are  led, 
when  we  heboid  the  manifi)ld  excellences  that  lie  dispersed 
among  particular  beings  in  this  universe,  with  the  glory  of 
the  whole  resulting  thence,  to  resolve  their  existence  mlo 

a  So  that  wbatet-er  there  u  of  flnmfth  in  that  way  of  or^nf,  iho  glorr 
of  it  cannot  bo  without  irvjunr  approphatpd  to  the  present  age,  much  kM 
to  anx  iwrticular  pcrwm  tnerrin :  it  havinc,  iinoe  Annelni.  been  vontilalwi 
Iqrdivnra  othuta  horetoloro-     D.  ^cuL  liijL  3.  U.  I  'Hi.  Aqitin.  P.  1.  Q.  2. 


a  common  cause,  which  we  design  by  the  name  of  God. 
And  now  considering  him  as  a  wise  Agent,  (which  hath 
been  proved,)  and  consequently  a  free  one,  that  acted  not 
from  any  necessity  of  nature,  but  his  mere  good  pleasure 
herein,  we  will  not  only  conclude  him  to  have  all  that 
perfection  and  excellency  in  him  which  we  find  him  to 
nave  displayed  in  so  vast  and  glorious  a  work,  but  will 
readily  believe  him  (supposing  we  have  admitted  a  con- 
viction concerning  what  hath  been  discoursed  before)  to 
have  a  most  inconceivable  treasure  of  hidden  excellency 
and  perfection  in  him,  that  is  not  represented  to  our  view 
in  this  work  of  his :  and  account,  that  he  who  could  do  all 
this  which  we  see  is  done,  could  do  unspeakably  more. 
For  though,  speaking  of  natural  and  necessitated  agents, 
which  always  act  to  their  uttermost,  it  would  be  absurd  to 
argue  from  their  having  done  some  lesser  thing,  to  their 
power  of  doing  .somewhat  that  is  much  greater ;  yet  as  to 
free  agents,  that  can  choose  their  own  act,  and  guide  them- 
selves by  wisdom  and  judgment  therein,  the  matter  is  not 
so.  As  when  some  great  prince  bestows  a  rich  largess 
upon  some  mean  person,  especially  that  deserved  nothing 
from  him,  or  was  recommended  by  nothing  to  his  royal 
favour,  besides  his  poveriy  and  miser)';  we  justly  take  it 
for  a  ver)'  significant  demonstration  of  that  princely  mu- 
nificence and  bounty,  which  would  incline  him  to  do 
much  greater  things,  when  he  should  see  a  proportionable 
cause. 

But  now,  if  taking  notice  of  the  excellences  that  appear 
in  created  beings,  and  inquiring  how  they  come  to  exist 
and  be  what  they  arc,  we  resolve  all  into  their  cause; 
which,  considering  as  perfectly  free  and  arbitrary  in  all  his 
communications,  we  do  thence  rationally  conclude,  that  if 
he  had  thought  fit,  he  could  have  made  a  much  more 
pompous  display  of  himself;  and  that  there  is  in  him, 
besides  what  appears,  a  vast  and  most  abimdanl  store  of 
undiscovered  perfection. 

When  next  we  turn  our  inquir)'  and  contemplation  more 
entirely  upon  the  cause,  and  bethink  ourselves,  But  how 
came  he  to  exist  and  be  what  he  isl  Finding  this  cannot 
be  refunded  upon  any  superior  cause;  and  our  utmost 
inquiry  can  admit  of  no  other  result  hut  this,  that  he  is  of 
himself  what  he  is,  we  will  surely  .say  then.  He  is  all  in 
all.  And  that  perfection  which  before  we  judged  vastly 
great,  we  will  now  conclude  aliogeiher  absolute,  and  such 
beyond  which  no  greater  can  be  thought. 

Adding,  I  say,  to  what  prc-conceptions  we  had  of  his 
greatness,  from  the  works  which  we  see  have  been  done 
by  him,  (for  why  should  we  lose  any  ground  we  might 
have  esteemed  ourselves  to  have  gained  before  1)  the  con- 
sideration of  his  nece,s,sar)'  self-subsistence :  and  that  no 
other  reason  is  assignable  of  his  being  what  he  is,  but  the 
peculiar  and  incommunicable  excellency  of  his  own  na- 
ture ;  whereby  he  was  not  only  able  to  make  such  a  world, 
but  did  possess  eternally  and  invariably  in  himself  all  that 
he  is,  and  hath:  we  cannot  conceive  that  nil  to  lie  less  than 
absolutely  uni%'er.sal,  and  comprehensive  of  whatsoever  can 
lie  within  the  whole  compa,ss  of  being. 

For  when  we  find  that  among  all  other  beings,  (which 
is  most  certainly  true  not  only  of  actual,  but  all  possible 
beings  al.so,)  how  perfect  soever  they  are  or  may  be  in  their 
own  kinds,  none  of  them,  nor  all  of  them  together,  are  or 
ever  can  be  of  that  perfection,  as  to  be  of  themselves  with- 
out dependence  on  somewhat  else  as  their  productive,  yea 
tmd  sustaining,  cause;  we  see  besides,  that  their  cause 
hath  all  the  perfection,  some  way,  in  it  that  is  to  be  found 
in  them  all :  there  is  also  that  appropriate  perfeciion  be- 
longing thereto,  that  it  could  be ;  and  eternally  is  (yea  and 
couid  not  but  be)  only  of  itself,  by  the  underived  and  in- 
communicable excellency  of  its  own  being.  And  surely, 
what  includes  in  it  all  the  perfection  of  all  actual  and  pos- 
sible beings,  besides  its  own,  (for  there  is  nothing  possible 
which  some  cause,  yea  and  even  ihis,  cannot  produce, J 
and  inconceivably  more,  must  needs  he  absolutely  ana 
every  way  perfect.  Of  all  which  perfections  this  is  the 
radical  one,  that  belongs  to  Ihis  common  Cause  and  Author 
of  all  things,  that  he  is  necessarily  and  only  self-subsisting. 

art  1-  contra  Gentil.  I.  1.  c.  10.  Bradwonlia.  1.  1.  c.  1.  And  b;  divan  of 
late,  aia  is  sufficientlr  known,  some  reiectiuc.  otben  much  conndinx  iD  it, 
both  orUiosc  Ibiroer,  and  of  modem  writen. 


33 


THE  LIVING  TEMPLE. 


PlKT  I. 


For  if  this  high  preroeative  in  point  of  being  had  been 
wanting,  nothing  at  all  had  ever  been.  Therefore  we  at- 
tribute to  Gild  the  greatest  thin^  that  can  be  said  or 
thought,  (and  not  what  is  wholly  diverse  from  all  other 
perl'ectiiin,  but  which  contains  all  others  in  it,)  when  we 
aflirm  of  him  that  he  is  necessarily  of  himself.  For  though 
when  we  have  bewildered  and  lost  ourselves  (as  we  soon 
may)  in  the  contemplation  of  this  amazing  subject,  we 
readily  indulge  our  wearied  minds  the  ea*e  and  liberty  of 
resolving  this  high  excellency  of  self  or  necessary  existence 
into  a  mere  negation,  and  say  that  we  mean  by  it  nothing 
else  than  that  he  was  not  from  another;  yet  surely,  if  we 
would  take  .some  pains  with  ourselves,  and  keep  our 
slothful  shifting  thoughts  to  some  exercise  in  this  matter, 
though  we  can  never  comprehend  that  vast  fulness  of  per- 
fection which  is  imported  in  it,  (for  it  were  not  what  we 
plead  for,  if  we  could  comprehend  it,)  yet  we  should  soon 
see  and  confess  that  it  contains  unspeakably  more  than  a 
negation,  even  some  great  thing  that  is  so  much  beyond 
our  thouijhts,  that  we  shall  reckon  we  have  said  hut  a 
little  in  saymg  we  catmot  conceive  it.  And  when  we 
have  stretched  our  understandings  to  the  utmost  of  their 
line  and  measure,  though  we  may  suppose  ourselves  to 
have  conceived  a  great  deal,  there  is  inhnitely  more  that 
we  conceive  not. 

Wherefore  that  is  asober  and  most  important  tnith  which 
isocc.rsionally  drawn  forth  (as  is  supposed)  from  the  so 
admired  Des  Cartes  by  the  urgent  objections  of  his  very 
acute,  friendly  adversary,b  that  the  mexhaustible  power  of 
God  is  the  rea-son  for  which  he  needed  no  cause  ;  and  that 
since  that  unexhausted  power,  or  the  immensity  of  his  es- 
.sence,  is  most  highly  positive,  therefore  he  may  be  said  to 
be  of  himself  positively,  i.  e.  not  as  if  he  did  ever  by  any 
positive  efficiency  cause  himself  (which  is  most  manifestly 
impossible)  but  that  the  positive  excellency  of  his  own 
being  was  such,  as  could  never  need,  nor  admit  of,  being 
caused. 

And  that  seems  highly  rational,  (which  is  so  largely  in- 
sisted on  by  Doctor  Jackson,':  and  divers  others,)  that  what 
is  without  cause  must  also  be  without  limit  of  being;  be- 
cause all  limitation  proceeds  from  the  cause  of  a  thing, 
which  imparted  to  it  .so  much  and  no  more;  which  argu- 
ment, though  it  seems  neglected  by  Des  Cartes,  and  is 
opposed  by  his  antagonist ;  yet  I  cannot  but  judge  that  the 
longer  one  meditates,  the  less  he  shall  understand,  how 
any  thing  can  be  limited  ad  intra,  or  from  itself,  &c.  As 
the  author  of  the  Tentam.  Phys.  Theol.  speaks. 

But  that  we  may  entertain  ourselves  with  some  more 
particular  considerations  of  this  necessary  being,  which 
may  evince  that  general  assertion  of  its  absolute  plenitude 
or  fulness  of  essence  :  it  appears  to  be  such, 

III.  As  is  first,  at  the  greatest  imaginable  distance  from 
non-entity.  For  what  can  be  at  a  greater,  than  that  which 
is  necessarily,  which  signifies  as  much  as  whereto  not  to 
be  is  utterly  impossible  1  Now  an  utter  impossibility  not 
to  be,  or  the  uttermo.st  distance  from  nn  being,  seems 
plainly  to  imply  the  absolute  plenitude  of  all  being.  And, 
if  here  it  he  said  that  to  be  necessarily  and  of  itself  needs 
be  understood  to  import  no  more  than  a  firm  possession  of 
that  being  which  a  thing  hath,  be  it  never  so  scant  or  mi- 
nute a  portion  of  being;  I  answer,  it  seems  indeed  so,  if 
we  measure  the  signification  of  this  expres.sion  by  its  first 
and  more  obvious  appearance.  But  if  you  consider  the 
matter  more  narrowly,  you  will  find  here  is  also  signified 
the  nature  and  kind  of  the  being  po.ssessed,  as  well  as  the 
manner  of  possession,  viz.  that  it  is  a  being  of  .so  excellent 
and  noble  a  kind,  as  that  it  can  subsist  alone  without  being 
beholden :  which  is  so  great  an  excellency,  as  that  it  man- 
ifestly comprehends  all  other,  or  is  the  foundation  of  nil 
that  can  be  conceived  besides.  Which,  they  that  fondly 
dream  of  necessary  matter,  not  considering,  unwariiigly 
make  one  single  atom  a  more  excellent  thing  than  the 
whole  frame  of  heaven  and  earth  :  tlwt  being  supnoseil 
simply  ni'iessary,  this  the  merest  niece  of  hap-hazard,  the 
strangest  chance  imaginable,  ann  beyoml  what  any  but 
themselves  could  ever  liave  imagined.  And  wliich,  being 
considered,  would  give  us  to  understand  that  no  minute  or 
&ute  being  can  be  necessarily. 

b  Ad  ot).  in  Med.  reap,  qiiarla. 


And  hence  we  may  see  what  it  is  to  be  nearer,  or  at  a 
further  distance  from  not-being. 

For  these  things  that  came  contingently  into  being,  or  at 
the  pleasureofafreecau.se,  have  all  but  a  finite  and  limited 
being,  whereof  some,  havmg  a  smaller  portion  of  being 
than  others,  approach  so  much  the  nearer  to  not-being. 
Proportionably,  what  hath  its  being  necessarily  and  of 
itself,  is  at  the  furthest  distance  fromnoieing,  as  compre- 
hending all  being  in  itself  Or,  to  borrow  the  expressions 
of  an  elegant  writer,  translated  into  our  own  language,'! 
"  We  have  much  more  non-essence  than  essence ;  if  we 
have  the  essence  of  a  man,  yet  not  of  the  heavens,  or  of 
angels."  "  We  are  confmed  and  limited  within  a  parti- 
cular essence,  but  God,  who  is  what  he  is,  comprehendeth 
all  possible  essences." 

Nor  is  this  precariously  spoken,  or  as  what  may  be  hoped 
to  be  granted  upon  courtesy.  But  let  the  matter  be  rigidly 
examined  and  dlscassed,  and  the  certain  truth  of  it  will 
most  evidently  appear.  For  if  any  thing  be,  in  this  sense, 
remoter  than  other  from  no-being,  it  must  either  be,  what 
is  necessarily  of  itself,  or  what  is  contingently  at  the  plea- 
sure of  the  other.  But  since  nothing  is,  besides  that  self- 
originate  nece.s.sary  being,  but  what  was  from  it ;  and  no- 
thing from  it  but  what  was  within  its  productive  power; 
it  is  plain  all  that,  with  its  own  being,  was  contained  in  it. 
And  therefore,  even  in  that  sense,  if  is  at  the  greatest  dis- 
tance from  no-being;  as  comprehending  the  utmost  fulness 
of  being  in  itself,  and  consequently  absolute  perfection. 
Which  will  yet  further  appear,  in  what  follows.  We  there- 
fore add, 

IV.  That  necessary  being  is  most  unmixed  or  purest 
being,  without  allay.  That  is  pure  which  is  full  of  itself. 
Purity  is  not  here  meant  in  a  corporeal  sense,  (which  few 
will  think,)  nor  in  the  moral ;  but  a.s,  with  metaphysicians, 
it  signifies  simplicity  of  e.s,sence.  And  in  its  present  use 
is  more  especially  intended  to  signify  that  simplicity  which 
is  opposed  to  the  composition  of  act  and  possibility.  We 
say  then,  that  neces.sary  being  imports  purest  actuality; 
which  is  the  ultimate  and  highest  perfection  of  being.  For 
it  signifies  no  remaining  possibility',  yet  unreplete  or  not 
filled  up,  and  consequently  the  fullest  exuberancy  and  en- 
tire confluence  of  all  being,  as  in  its  fountain  and  original 
source.  We  need  not  here  look  further  to  evince  this, 
than  the  native  import  of  the  very  terms  themselves;  tu- 
ccssitij  and  possihilifi/;  the  latter  whereof  is  not  so  fitly 
said  to  be  excluded  the  former,  as  contingency  is,  but  to  be 
swallowed  up  of  it;  as  fulness  takes  up  all  the  space 
which  were  otherwise  nothing  but  vacuity  or  emptines.s. 
It  is  plain  then  that  necessan,'  being  engrosses  all  possible 
being,  boththat  is,  and  (for  the  same  rea.son)  that  everwas 
so.  For  nothing  can  be,  or  ever  was,  in  passibility  to 
come  into  being,  but  what  either  must  spring,  or  hath 
sprung,  from  the  necessary  self-subsisting  being. 

So  that  unto  all  that  vast  possibility,  a  proportionable 
actuality  of  this  being  must  be  understood  to  correspond. 
Else  the  other  were  not  possible.  For  nothing  is  possible 
to  be  produced  which  is  not  within  the  actual  productive 
power  of  the  neces.sary  being;  I  say  within  its  actual  pro- 
ductive power;  for  if  its  power  for  such  production  were 
not  already  actual,  it  could  never  become  so,  and  so  were 
none  at  all :  inasmuch  as  ncces,sary  being  can  never  alter, 
and  consequently  can  never  come  actually  to  be  what  it 
already  is  not;  upon  which  account  it  is  truly  said.  In 
(■■ttrnis  posse  ctcssc  sunt  idem.  Wherefore  in  it,  is  nothing 
else  but  pure  actuality,  as  profound  and  vast  as  is  the  ut- 
most possibility  of  all  created  or  producible  being;  i.  e.  it 
can  be  nothing  other  than  it  is,  but  can  do  all  things,  of 
which  more  hereafter.  It  therefore  stands  opposed,  not 
only,  more  directly,  to  impossibility  of  being,  which  is  the 
most  proper  notion  of  no-being,  but  some  way,  even  to 
possibility  also.  That  is,  the  possibility  of  being  any  thing 
liut  what  it  is;  as  being  every  way  complete  and  perfectly 
full  already. 

V.  Again,  we  might  further  add,  that  it  is  the  most  ab- 
stracted being,  or  is  being  in  the  very  abstract.  A  thing 
much  insisted  on  by  some  of  the  schoolmen.  And  the 
notion  which  with  much  obscurity  they  pursue  afier  their 
manner,  may  carry  some  such  .sense  as  this,  (if  it  may, 

c  Of  the  Essence  and  Attributes  ofGod.  d  Cauiin. 


Cb»».  IV. 


THE  LIVING  TEMPLE. 


33 


throughout,  be  called  seuse,)  that  whereas  no  created  na- 
ture IS  capable  of  any  other  than  mere  mental  abslraclion, 
but  exists  always  m  concretion  with  some  subject,  that,  be 
It  never  so  refined,  is  grosser  and  less  perfect  than  itself; 
so  that  we  can  distinguish  the  mentally  abstracted  essence, 
and  the  thing  which  hath  that  essence ;  by  which  concre- 
tion, essence  is  limited,  and  is  only  the  panicalar  essence 
of  this  or  that  thing,  which  hath  or  possesses  that  essence. 
The  necessary  being  is,  in  strict  propriety,  not  so  truly 
said  to  have  essence,  as  to  be  it,  and  exist  separately  by 
itself;  not  as  limited  to  this  or  that  thmj.  Whence  it  is, 
in  itself,  uuiveisiil  essence,  containing  therefore,  not  for- 
mally, but  eminently,  the  being  of  all  things  in  perfect 
simplicuv.  Whence  all  its  own  attributes  are  capable  of 
being  atiirmed  of  it  in  the  abstract,*  that  it  is  wisdom, 
power,  goodness;  and  not  only  hath  these,  and  that  upon 
this  account  it  is  a  being,  which  is  necessarily  and  of  itself 
For  that  which  is  necessarily  and  of  itself,  is  not  whatso- 
ever It  is  by  the  accession  of  any  thing  to  itself,  whereof 
necessary  being  is  incapable;  but  by  its  own  simple  and 
unvariable  essence.  Other  being  is  upon  such  terms 
powerful,  wise,  yea,  and  existent,  as  that  it  may  cease  to 
be  so.  Whereas  to  ncce.s,sar)'  being,  it  is  manifestly  repug- 
nant, and  impossible  either  simply  not  to  be,  or  to  be  any 
thmg  else  but  what  and  as  it  is.  And  though  other  things 
may  have  properties  belonging  to  their  essence  not  separa- 
ble from  it,  yet  they  are  not  their  ver)'  essence  itself  And, 
whereas  they  are  in  a  po.ssibilily  to  lose  their  very  exist- 
ence, the  knot  and  ligament  of  whatsoever  is  most  intimate 
to  their  actual  being,  all  then  falls  from  them  together. 
Here,  e.ssence, properties, and  existence,  are  all  one  simple 
thing  that  can  never  cease,  decay,  or  change,  becau.se  the 
whole  being  is  neces-sary.  Now,  all  this  tx;ing  supposed, 
of  the  force  of  that  form  of  speech,  when  we  athnn  any 
thing  in  the  abstract  of  another,  we  may  admit  the  common 
sense  of  men  to  be  the  interpreter.  For  every  body  can 
tell,  though  they  do  not  know  the  meaning  of  the  word 
abstract,  what  we  intend  when  we  use  that  phrase  or 
manner  of  speaking.  As  when  we  say,  by  way  of  hyper- 
bolical commendation,  Such  a  man  is  not  only  learned, 
but  learning  iLself ;  or  he  not  only  hath  much  of  virtue, 
ju.stice,  and  goodness  in  him,  but  he  is  virtue,  justice,  and 
goodness  itself,  (as  was  once  said  of  an  excellent  pagan 
virtMoso,  that  I  may  borrow  leave  to  use  that  word  in  the 
moral  sense,)  every  one  knows  the  phra.se  intends  the  ap- 
propriating all  learning,  virtue,  ju.slice,  goodness,  to  such 
a  one.  Which,  becau.se  thev  know  unappropriable  to  any 
man,  they  easily  underslancj  it  to  be,  in  such  a  case,  a 
rhetorical  strain  and  form  of  speech.  And  yet  could  not 
know  that,  if  also  they  did  not  understand  its  proper  and 
native  import.  And  so  it  may  as  well  be  understood  what 
is  meant  by  saying  of  Gfod,  He  is  being  iLseU".  With 
which  .sense  may  be  reconciled  that  of  (the  so  named) 
Dionysius  the  Areopagiie  ;f  that  (Sod  is  not  so  properly 
said  to  be  of,  or  be  in,  or  to  have,  or  partake,  of  being,  as 
that  it  is  of  him,  &c.  Inasmuch  as  he  is  the  pre-existent 
Being  to  all  being  ;  t.  e.  if  we  understand  him  to  mean  all 
besides  his  own.  In  which  sen.se  taking  being  for  that 
which  is  communicated  and  imparted,  he  may  truly  be 
said,  (as  this  author  and  the  Plaioni.s!.s  generally  speak.f) 
to  be  super-essential  or  super-substantial.  But  how  fitly 
being  is  taken  in  that  restrained  sen.se|  we  may  say  more 
hereafter. 

In  the  meantime,  what  hath  been  said  concerning  this 
abstractedness  of  thenecessary  being, hath  in  it  somethings 
so  unintelligible,  and  is  accompanied  with  so  great  (im- 
menlioned)  difficulties,  (which  it  would  give  us,  perhaps, 
more  labour  than  profit  to  discuss,)  and  the  absolute  per- 
fection of  God  appears  so  evidenceable  otherwise,  bv  what 
hath  been  and  may  be  further  said,  that  we  are  no  way 
concerned  to  lay  the  stress  of  the  cause  on  this  matter 
only. 

VI.  Moreover,  necessary  being  is  the  cause  and  author 
of  all  being  besides.  Whatsoever  is  not  necessary,  is 
caused;  for  not  having  being  of  itself,  it  must  be  put  into 


?  To  which  piiTpiKipwp  martske  notim  of  thewwdi  ofo 


not  thclna 
I  ordiT.  Si 
turn  ntitld 


at)  ip«o,  turn  ip«o  pTiuf .    Quim)  sano  imMum  wt,  qiure  iipque  ons  nt  lod 
fpcjitia.iwiuo  bonus  ••yItioiiitjM  OIL    Jul  Soot  £Mfr.  3C5. 
i  Kai  avTtf  ci  T9  Uinii  t»  rmt  npoomt,  voi  ovrw  ctfri  it  to 


being  by  somewhat  else.  And  ina.smuch  as  there  is  no 
middle  sort  of  being  berwiit  necessary  and  not  neces-sary, 
and  all  that  is  not  necessary  is  caused,  it  is  plain  that 
which  is  necessary  mtist  be  the  cause  of  all  the  rest.  And 
surely  what  is  the  cau.se  of  all  being  besides  its  own,  must 
need.s,  one  way  or  other,  contain  its  own  and  all  other  in 
itself,  and  is  con-seiiuently  comprehensive  of  the  utmost 
fulness  of  being ;  or  is  the  absolutely  perfect  being,  (ns 
mu.st  equally  be  acknowledged,)  unless  any  one  would 
imagine  himself  to  have  got  the  notice  of  some  perfection 
that  lies  without  the  compass  of  all  being. 

Nor  is  it  an  exception  worth  the  mentioning,  that  there 
may  be  a  conceptiun  of  possible  being  or  perfection,  which 
the  necessarj'  being  hath  not  caused.  For  it  is,  manifestly, 
as  well  the  possible  cause  of  all  possible  being  and  per- 
fection, as  the  actual  cause  of  what  is  actual.  And  what 
it  is  po.ssible  to  it  to  produce,  it  hath  within  its  productive 
power,  as  hath  been  said  before. 

And  if  the  matter  did  require  it,  we  might  say  further, 
that  the  same  necessary  t)eing  which  hath  been  the  pro- 
ductive cause,  is  also  the  continual  root  and  basis  of  all 
being,  which  is  not  neces.sarv.  For  what  is  of  itself,  and 
cannot,  by  the  special  privilege  of  its  own  being,  but  be, 
needs  nothing  to  sustain  it,  or  needs  not  trust  to  any  thing 
besides  its  own  eternal  stability.  But  what  is  not  so, 
seems  to  need  a  continual  reproduction  ever)'  moment, 
and  to  be  no  more  capable  of  continuing  in  being  by  itself, 
than  it  was,  by  itself,  of  coming  into  being.  For  (as  ia 
frequenlly  alleged  by  that  so  oflen  mentioned  author)  since 
there  is  no  connexion  beiwixt  the  present  and  future  time, 
hut  what  is  easily  capable  of  rupture,  it  is  no  way  con.se- 
quent  that,  because  1  am  now,  I  shall  therefore  be  the 
next  moment,  further  than  as  the  free  Author  of  my  being 
.shall  be  pleased  to  continue  his  own  most  arbitrary  in- 
fluence, for  my  support.  This  seems  highly  probable  to 
be  true,  whether  that  reason  signify  any  thing  or  nothing. 
And  that  thence,  also,  continual  conservation  differs  not 
from  creation.  Which,  whether  (as  is  said  by  the  same 
author)  ii  be  one  of  the  things  that  are  manifest  by  natural 
light,  or  whether  a  positive  act  be  needle.ss  to  the  annihi- 
lation of  created  ihmgs,  but  only  the  withholding  of  in- 
fluence, let  them  examine  that  apprehend  the  eaitse  to 
need  it.  And  if,  upon  inquiry,  they  judge  it  at  least 
evidenceable  by  natural  light  lo  be  so,  (as  I  donbt  not 
they  will,)  they  will  have  this  further  ground  upon  which 
thus  10  reason :  that,  inasmuch  as  the  nece.s.sar>-  being 
subsists  wholly  by  itself,  and  is  that  whereon  all  other 
doth  lotally  depend,  it  hereupon  follows,  that  it  must, 
some  way,  contain  in  itself  all  being.  We  may  yet  fur- 
ther add, 

That  the  necessary  being  we  have  evinced,  though  it 
have  caused  and  do  continually  sustain  all  things,  yet 
doth  not  itself  in  the  meantime  suflfer  any  diminution. 
It  is  not  possible,  nor  consistent  with  the  very  terms  ne- 
cesMry  bctn^,  that  it  can.  It  is  true,  that  if  such  a  thing 
as  a  r.eces.sary  atom  were  admitted,  that  would  be  also 
undiminishable,  it  were  not  else  an  atom.  But  as  nothing 
then  can  flow  from  it,  as  from  a  perlect  parvitude  nothing 
can,  so  it  can  eflect  nothing.  And  the  rca.son  is  the  same 
of  many  as  of  one.  Nor  would  nndiminishableness,  upon 
such  terms,  signify  any  thing  to  the  magnifying  the  value 
of  such  a  trifle. 

But  this  is  none  of  the  present  case  :  for  our  eyes  tell 
us  here  is  a  world  in  being,  which  we  are  sure  is  not  itself 
neccssarilv;  and  was  therefore  made  bv  him  that  is.  And 
that,  without  mutation  or  change  in  him  -.  against  which 
the  very  notion  of  a  neccs.sary  being  is  most  irrecuncilably 
reluctant ;  and  therefore  without  diminution,  which  can- 
not be  conceived  without  change. h 

Wherefore  how  inexhaustible  a  fountain  of  life,  being, 
and  all  perfection,  hare  we  here  represented  to  our  thoughts  i 
from  whence  this  vo-st  universe  is  spning,  and  is  continually 
.springing,  and  that  in  the  meaniime  receiving  no  recruits 
or  foreign  supplies,  yet  suffers  no  impairment  or  lessening 
of  itself!  What  is  this  but  absolute  all-fulnessi   And  it  is 


rof  ror  ttvat.  xai  £V  QVTfM  tvrt  ro  livoi.  «2f  tfwr  OfrffC  ty  rwi  ttrat.  *ai 
Tov  nit  ro  tit^t,  rat  owe  avTOi  exu  ro  nvat.  De  DMnit  tujmin.  Oft.  L 

J  Procliu  in  Plat  Thml.  1  1  c  < 

h  E*  «  Mt.rin  TfH  x^Of la.  KavopA,  irrjyijif  fUr  ^tMK.  ^rvyjy  «  wv,  «fx^ 
•  ti/v\ni  oif€  tA  xtofuviav  aw' avrov  eif  iKftrom 


THE  LIVING  TEMPLE. 


Part  I. 


so  far  from  arguing  any  deficiency  or  mutability  in  his 
nature,  that  there  is  this  continual  issue  of  power  and 
virtue  from  him,  that  it  demonstrates  its  high  excellency 
that  this  can  be  without  decay  or  mutation.  For  of  all 
this,  we  are  as  certain  as  we  can  be  of  any  thing  :  that 
many  things  are  not  necessarily,  that  the  being  must  be 
necessary  from  whence  all  things  else  proceed,  and  that 
with  neces.sary  being  change  is  inconsistent.  It  is  therefore 
unreasonable  to  entertain  any  doubt  that  things  are  so, 
which  most  evidently  appear  to  be  so,  only  because  it  is 
beyond  our  measure  and  compa.ss  to  apprehend  how  thty 
are  so.  And  it  would  be  to  doubt,  against  our  own  eyes, 
whether  there  be  any  such  thing  as  motion  in  the  world, 
or  composition  of  bodies,  because  we  cannot  give  a  clear 
account,  so  as  to  avoid  all  difficulties,  and  the  entanglement 
of  the  common  sophisms  about  them,  how  these  things 
are  performed.  In  the  present  ca,se,  we  have  no  difliculty 
but  what  is  to  be  resolved  into  the  perfection  of  the  divine 
nature,  and  the  imperfection  of  our  own.  And  how  ea.sily 
conceivable  is  it,  that  somewhat  may  be  more  perfect,  than 
that  we  can  conceive  it.  If  we  cannot  conceive  the  manner 
of  God's  causation  of  things,  or  the  nature  of  his  causa- 
tive influence,  it  only  shows  their  high  excellency,  and 
gives  us  the  more  groimd  (since  this  is  that  into  which 
both  his  own  revelation  and  the  reason  of  things  most 
naturally  lead  us  to  resolve  all)  to  admire  the  mighty 
efficacy  of  his  all-creating  and  all-sustaining  will  and 
word ;  that  in  that  easy  unexpensive  way,  by  his  mere  fiat, 
so  great  things  should  be  performed. 

VII.  We  only  say  further,  that  this  necessary  Being  is 
such  to  which  nothing  can  be  added ;  so  as  that  it  should 
be  really  greater,  or  better,  or  more  perfect,  than  it  was 
before.  And  this  not  only  signifies,  that  nothing  can  be 
joined  to  it,  so  as  to  become  a  part  of  it,  (which  necessary 
being,  by  its  natural  immutability,  manifestly  refuses,)  but 
we  also  intend  by  it,  that  all  things  el.se,  with  it,  contain 
not  more  of  real  perfection  than  it  dolh  alone.  Which, 
though  it  carries  a  difficulty  with  it  that  we  intend  not 
wholly  to  overlook  when  it  shall  be  seasonable  to  consider 
it,  is  a  most  apparent  and  demonstrable  truth.  For  it  is 
plain  that  all  being  and  perfection  which  is  not  necessary, 
proceeds  from  that  which  is,  as  the  cause  of  it ;  and  that 
no  cause  could  communicate  any  thing  to  another  which 
it  had  not,  some  way,  in  it.self  Wherefore  it  is  manifestly 
consequent  that  all  other  being  was  wholly  before  com- 
prehended in  that  which  is  necessary,  as  having  been 
wholly  produced  by  it.  And  what  is  wholly  comprehended 
of  another,  i.  e.  within  its  productive  power,  before  it  be 
produced,  can  be  no  real  audition  to  it,  when  it  is. 

Now  what  can  be  supposed  to  import  fulness  of  being 
and  perfection,  more  than  this  impossibility  of  addition, 
or  that  there  can  be  nothing  greater  or  more  perfect  1 

And  now  these  considerations  are  mentioned,  without 
solicitude  whether  they  be  so  many  exactly  distinct  heads. 
For  admit  that  they  be  not  all  distinct,  but  some  are  in- 
volved with  others  of  them,  yet  the  same  truth  may  more 
powerfully  strike  .some  understandings  in  one  form  of  re- 
presentation, others  in  another.  And  it  suffices,  that 
(though  not  severally)  they  do  together  plainly  evidence 
that  the  necessary  being  includes  the  absolute,  entire  ful- 
ness, of  all  being  and  perfection  actual  and  possible  within 
itself 

Having  therefore  thus  despatched  that  former  part  of  this 
undertaking,  the  eviction  of  an  every-way  perfect  being, 
we  shall  now  need  to  labour  little  in  the  other,  viz. 

Vni.  Secondly,  The  more  express  deduction  of  the  in- 
finitencss  and  onliness  thereof 

For  as  to  the  former  of  these,  it  is  in  effect  the  same 
thing  that  hath  been  already  provcil;  since  to  the  fullest 
notion  of  infinitcne.ss.ab.solulepcrfVrtion  seems  evert'  way 
most  fully  to  correspond.  For  alisohite  perfection  includes 
all  conceivable  perfection,  leaves  nothins;  excluded.  And 
what  doth  most  simple  infinitencss  import,  but  to  have 
nothing  for  a  boundary,  or,  which  is  the  same,  not  to  be 
bounded  at  all  1 

We  intend  not  now,  principally,  infinitencss  extrinsi- 
calbj  considered,  with  respect  to  time  and  place,  as  to  be 
eternal  and  tmmcn.w  do  import;  but  7H/ri7«jMHy,  as  im- 
porting bottomless  profundity  of  essence,  and  the  full  con- 
fluence of  all  kinds  and  degrees  of  perfection,  without 


bound  or  limit.  This  is  the  same  with  absolute  perfec- 
tion :  which  yet,  if  any  should  suspect  not  lo  be  so,  they 
might,  however,  easily  and  expressly  prove  it  of  the  neces- 
sary being,  upon  the  same  giounds  that  have  been  already 
alleged  for  proof  of  that: — as  that  the  necessary  being  hath 
actuality  answerable  to  the  utmost  possibilitv-  of  the  crea- 
ture; that  it  is  the  only  root  and  cause  of  all  other  being, 
the  actual  cause  of  whatsoever  is  actually ;  the  possible 
cause  of  whatsoever  is  possible  to  be:  which  is  most  ap- 
parently true,  and  hath  been  evidenced  to  be  so,  by  what 
hath  been  said,  so  lately,  as  that  it  needs  not  be  repeated. 
That  is,  in  short,  that  nothing  that  is  not  necessarily,  and 
of  itself^  could  ever  have  been  or  can  be,  but  as  it  hath 
been  or  shall  he  put  into  being  by  that  which  is  necessa- 
rily, and  of  it.self  So  that  this  is  as  apparent  as  that  any 
thing  is,  or  can  be. 

But  now  let  sober  reason  judge,  whether  there  can  be 
any  boimds  or  limits  set  to  the  possibility  of  producible 
being;  either  in  respect  of  kinds,  numbers,  or  degrees  of 
perfection  1  Who  can  say  or  think,  when  there  can  be  so 
many  sorts  of  creatures  produced,  (or  at  least  individuals 
of  those  sorts,)  that  there  can  be  no  more^  Or  that  any 
creature  is  so  perfect  as  that  none  can  be  made  more  per- 
fect ■?  Which  indeed,  to  suppose,  were  to  suppose  an  actual 
intiniteness  in  the  creature.  And  then  it  being,  however, 
still  but  somewhat  that  is  created  or  made,  how  can  its 
maker  but  be  infinite  1  For  surely  nobody  will  be  so  ab- 
surd as  to  imagine  an  infinite  effect  of  a  fiiite  cause. 

Either  therefore  the  creature  is,  or  some  time  may  be 
actually  made,  so  perfect  that  it  cannot  be  more  perfect,  or 
not.  If  not,  we  have  our  purpose ;  that  there  is  an  infinite 
po.ssibility  on  the  part  of  the  creature,  always  imreplete ; 
and  consequently,  a  proportionable  infinite  actuality  of 
power  on  the  Creator's  part.  Infinite  power,  I  say;  other- 
wise there  were  not  that  acknowledged  infinite  possibility 
of  producible  being.  For  nothing  is  producible  that  no 
power  can  produce,  be  the  intrinsic  possibility  of  it  (or  its 
not-implying  in  itself  a  contradiction  that  it  should  exist) 
what  it  will.  And  I  say,  infinite  actual  power,  because 
the  Creator,  being  what  he  is  necessarily,  what  power  he 
hath  not  actually,  he  can  never  have,  as  was  argued  before. 
But  if  it  be  said,  the  creature  either  is,  or  may  some  time 
be,  actually  .so  perfect  as  that  it  cannot  be  more  perfect ; 
that,  as  was  said,  will  suppose  it  then  actually  infinite ; 
and  therefore  much  more  that  its  cause  is  so.  And  there- 
fore in  this  way  our  present  purpose  would  be  gained  also. 
But  we  have  no  mind  to  gain  it  this  latter  way,  as  we  have 
no  need.  It  is  in  itself  plain,  to  any  one  that  considers, 
that  this  possibility  on  the  creature's  part  can  never  actu- 
ally be  filled  up;'  that  it  is  a  bottomless  abyss,  in  which 
our  thoughts  may  still  gradually  go  down  deeper  and 
deeper,  without  end:  that  is,  that  still  more  might  be  pro- 
duced, or  more  perfect  creatures,  and  still  more,  everla.st- 
ingly,  without  any  bound;  which  sufficiently  infers  what 
we  aim  at,  that  the  Creator's  actual  power  is  proportion- 
able. And  indeed  the  supposition  of  the  former  can  neither 
consist  with  the  Creator's  perfection,  nor  with  the  imper- 
fection of  the  creature;  it  would  infer  that  the  Creator's 
productive  power  might  be  exhausted ;  that  he  could  do 
no  more,  and  .so  place  an  actual  boundar)-  to  him,  and 
make  him  finite.  It  were  to  make  the  creature  actually 
full  of  being,  that  it  could  receive  no  more,  and  so  would 
make  that  infinite.  But  it  may  be  said,  since  all  power  is 
in  order  to  act,  nnd  the  veiT  notion  of  possibility  imports 
that  such  a  thing,  of  which  it  is  said,  may,  some  time,  be 
actual;  it  seems  very  unreasonable  to  .say,  that  the  infinite 
power  of  a  cause  cannot  produce  an  infinite  effect;  or  that 
infinitepossibility  can  never  become  infinite  actuality.  For 
thai  wore  lo  say  and  un.say  the  same  thing,  of  the  same; 
to  affirm  omnipotency  and  impotency  of  the  same  cause; 
possiliilily  and  impossibility  of  the  same  effect. 

How  urgent  soever  this  difficulty  may  seem,  there  needs 
nothing  but  patience  and  attentive  consideration  to  disen- 
tangle ourselves  and  get  through  it.  For  if  we  will  but 
allow  ourselves  the  leisure  to  consider,  we  .shall  find  that 
pmrrr  and  possiUlily  must  here  be  taken  not  simply  and 
nbsiractediv,  but  as  each  of  them  is  in  conjunction  with 
infinite.  And  what  is  infinite,  but  that  which  can  never 
be  travelled  through,  or  whereof  no  end  can  be  ever  arrived 
unto?    Now  suppose  infinite  power  had  produced  all  that 


Ciup.  IV. 


THE  LIVING  TEMPLE. 


A 


it  could  produce,  it  were  no  longer  infinite,  there  were  an 
and  of  it:  i.  e.  it  had  found  limits  and  a  boundar)-  beyond 
which  it  could  not  go.  If  inlinile  pcssibiliiy  were  filled 
up,  there  were  an  end  of  that  also ;  and  so  neither  were 
infinite. 

It  may  then  be  further  urged,  that  there  is  therefore  no 
such  thing  as  infinite  power  or  possibility.  For  how  is 
that  cau.se  said  to  have  infinite  power,  which  can  never 
piotUice  its  proportionable  effect,  or  that  etTect  have  infinite 
pos.sibility,  which  can  never  be  produced!  It  would  follow 
then,  that  power  and  possibility,  which  are  said  to  be  in- 
finite, are  neither  power  nor  possibility  ;  and  that  infinite 
must  be  rejected  as  a  notion  either  repugnant  to  itself,  or 
to  any  thing  unto  which  we  shall  go  aoout  to  aflix  it. 

I  answer.  It  only  follows,  they  are  neither  power  nor 
possibility,  whereof  there  is  any  bound  or  end;  or  that 
can  ever  be  gone  through.  And  how  absurd  is  it  that  they 
shall  be  said,  as  they  cannot  but  be,  to  be  both  very  vast, 
if  they  were  finite ;  tind  none  at  all,  for  no  other  reason 
but  their  being  infinite  I  And  for  the  pretended  repugnancy 
of  the  very  notion  of  infinite,  it  is  plain,  that  though  it  can- 
not be  to  us  distinctly  comprehensible,  yet  it  is  no  more 
repugnant  than  the  notion  of  finiteness.  Nor  when  we 
have  conceived  of  power,  in  the  general,  and  in  our  own 
thoughts  set  bounds  to  it,  and  made  it  finite,  is  it  a  greater 
ditficulty  (nay,  they  that  try  will  find  it  much  ea.sier) 
again  to  think  away  these  bounds,  and  make  it  infinite  ^ 
And  let  Ihem  that  judge  the  notion  of  infinilene.<s  incon- 
sistenl,  therefore  reject  it  if  they  can.  They  will  feel  it 
reimpiising  it.self  upon  Ihem,  whether  they  will  or  no,  and 
slicking  a,s  clo.se  to  (heir  minds  as  their  very  thinking  power 
itself  And  who  was  therefore  ever  heard  of,  that  did  not 
acknowledge  some  or  other  infinite  1  Even  the  Epicure- 
ans themselves,  though  they  confined  their  gods,  they  did 
not  the  universe.  Which,  also,  though  some  Peripatetic 
atheists  made  finite  in  respect  of  place,  yet  in  duration 
they  made  it  infinite.  Though  the  notion  of  an  eternal 
world  is  encumbered  with  such  absurdities  and  impo.ssi- 
bilities,  as  whereof  there  is  not  the  least  shadow,  in  that, 
o{  an  every  way  infinite  Deity. 

Brierty,  it  consists  not  with  the  nature  of  a  contingent 
being,  to  be  infinite.  For  what  is  upon  such  terms,  only, 
in  being,  is  reducible  to  nothing,  at  the  will  and  plea.sure 
of  iLs  maker;  but  it  is  a  manifest  repugnancy,  that  what 
is  at  the  utmost  distance  from  nothing  (as  infinite  fulne.-.s 
of  being  cannot  but  be)  should  be  reducible  thither. 
Therefore  actual  infinity  cannot  but  be  the  peculiar  privi- 
lege of  that  which  is  necessarily. 

Yet  may  we  not  say,  that  it  is  not  within  the  compass 
of  infinite  power  to  make  a  creature  that  may  be  infinite. 
For  it  argues  not  want  of  power  that  this  is  never  to  be 
done,  but  a  .still  infinitely  aoounding  surplusage  of  it,  that 
can  never  be  drained  or  drawn  dry.  Nor,  that  the  thing 
itself  is  simply  impossible.  It  maybe,  as  is  compendiously 
expre.v;ed  by  that  most  succinct  and  polite  writer.  Dr. 
Boyle,!  in  fieri,  not  in  facte  eise.  That  is,  it  might  be  a 
thing  always  in  itoing,  but  never  dwie.  Because  it  belongs 
to  the  infinite  perfection  of  God,  that  his  power  be  never 
actually  exhausted ;  and  to  the  infinite  imperfection  of  the 
creature,  that  its  possibility  or  capacity  be  never  filled  up: 
to  the  neces.sary  self-subsisting  being,  to  be  always  full 
and  communicative;  to  the  communicated  contingent  be- 
ing, to  be  ever  empty  and  craving.  One  may  be  said  to 
have  that,  some  way,  in  his  power,  not  only  which  he  can 
do  presently,  all  at  once,  but  which  he  can  do  by  degrees, 
ami  supposing  he  have  sufficient  lime.  So  a  man  may  be 
reckoned  able  to  do  that,  as  the  uttermost,  adequate  eircct 
of  his  whole  power,  which  it  is  onlv  possible  to  him  to 
have  etleoied,  with  the  expiration  of  his  life's-time.  (Jod's 
measure  is  eternity.  What  if  we  say  then,  this  is  a  work 
passible  lo  be  accomplished,  even  as  the  ultimate,  propor- 
tionable issue  of  dirine  power,  (if  it  were  his  will,  upon 
which  all  contingent  being  de|)ends,)  that  the  creature 
should  he  ever  growing  in  the  mean  while,  and  be  abso- 
lutely perfect  ai  the  expiration  of  eternity  1  If  then  you 
be  gcKid  at  suppositions,  suppose  that  expired,  and  this 
work  finished,  both  together.  Wherefore  if  you  ask.  Why 
can  the  work  of  making  created  being  infiiiite,  never  be 


done  7  The  answer  will  be,  Because  eternity  (in  every 
imaginable  instant  whereof,  the  inexhaustible  power  of 
God  can,  if  he  will,  be  still  adding  either  more  creatures, 
or  more  perfection  to  a  creature)  can  never  be  at  an  end. 

We  might  further  argue  the  infinity  of  the  necessary 
being,  from  what  hath  been  said  of  ius  undiminishablemu, 
by  all  its  vast  communications.  lis  impossibilityk  to  re- 
ceive any  acccssitmlo  itself,  by  any  its  so  great  productions, 
both  which  are  plainly  demonstrable,  as  we  have  seen,  of 
the  necessary  being,  even  as  it  is  such,  and  do  clearly,  as 
any  thing  can,  bespeak  infinity.  But  we  have  ihence  ar- 
gued its  absolute  perfection,  which  so  evidently  includes 
the  same  thmg,  that  all  this  latter  labour  might  have  been 
spared ;  were  it  not  thai  it  is  the  genius  of  .some  persons 
not  to  be  content  that  they  have  the  substance  of  a  thing 
said,  unless  it  be  also  saul  in  their  own  terms.  And  that 
the  express  asserting  of  God's  simple  infiniteness,  in  those 
very  terms,  is,  in  that  respect,  the  more  requisite,  as  it  is 
a  form  of  expression  more  kTiown  and  usual. 

IX.  There  are  yet  .some  remaining  difficulties  in  the 
matter  we  hai'e  been  discoursing  of;  which  partly  through 
the  debility  of  our  own  minds  we  cannot  but  find,  and 
which  partly  the  subtilty  of  sophistical  wits  doth  create  to 
us.  It  will  be  requisite  we  have  some  consideration  of  at 
least  some  of  them,  which  we  will  labour  lo  despatch  with 
all  possible  brevity ;  leaving  those  thai  delight  in  the  sport 
of  tying  and  loosing  knots,  or  of  weaving  snares  wherein 
cunningly  to  entangle  themselves,  to  be  entertained  by  the 
school-men;  among  whom  they  may  find  enough,  upon 
this  subject,  to  give  them  exercise  unto  Kearineu;  ano,  if 
their  minds  have  any  relish  of  what  is  more  savory,  I  may 
venture  lo  say,  unto  loathini;. 

It  may  possibly  be  here  said,  in  short.  But  what  have 
we  all  this  while  been  doing  1  We  have  been  labouring 
to  prove  that  necessary  being  comprehends  the  absolute 
fulness  of  all  being :  and  what  doth  this  signify,  but  that 
all  being  is  necessary  1  That  God  is  all  things,  and  so 
that  every  thing  is  God  ;  that  we  hereby  confound  the  be- 
ing of  a  man,  yea,  of  a  stone,  or  whatever  we  can  think 
of,  with  one  another,  and  all  with  the  being  of  God. 

And  again,  how  is  it  possible  there  should  be  an  infinite 
self-subsisting  being'!  For  then  how  can  there  be  any 
finite,  since  such  infinite  being  includes  all  being,  and 
there  can  be  nothing  beyond  all  1 

Here  therefore  it  is  requisite,  having  hitherto  only  as- 
serted, and  endeavoured  lo  evince  that,  some  wav,  neces- 
sar)'  being  doth  include  all  being,  to  show  in  what  way. 
And  it  is  plain  it  doth  nol  include  all,  in  the  same  way. 
It  doth  not  so  include  that  which  is  created  by  it,  and 
depends  on  it,  as  it  doth  its  own,  which  is  imcreated  and 
independent. 

The  one  it  includes  as  its  own,  or  rather  as  ii.self ;  ta« 
other,  as  what  it  is,  and  ever  was,  within  its  power  to  pro- 
duce. If  any  better  like  the  lenns  formally  and  virtually, 
they  may  serve  themselves  of  them  at  their  own  pleasure, 
which  yet,  as  to  many,  will  but  more  darkly  speak  the 
same  sense. 

We  must  here  know,  the  productive  power  of  God  ter- 
minates not  upon  himself,  as  if  he  were,  by  it,  capable  of 
adding  any  thing  lo  his  own  appropriate  being,  which  is 
(as  hath  been  evinced  alreadv)  infinitely  full,  and  incapa- 
ble of  addition,  and  is  therefore  all  pure  act ;  but  on  the 
creature,  where  there  is  still  a  perpetual  possibiliiv,  never 
filled  up ;  becau.se  ditine  pmrcr  can  never  be  exhausted. 
And  thus  all  that  of  being  is  virtually  in  him,  which,  either 
having  produced,  he  doth  totally  sustain,  or  not  being  pro- 
duced, he  can  produce. 

Whereupon  it  is  easy  to  understand,  how  necessary 
being  may  comprehend  all  being,  and  yet  all  being  not  be 
necessary.  It  comprehends  all  bein?,  besides  what  itself 
is,  as  having  haJ,  within  the  compass  of  ils  productive 
power,  whatsoever  hath  actually  sprung  from  it,  and  having 
within  the  compass  of  the  same  power,  whatsoever  is  still 
possible  lobe  produced.  Which  no  more  confounds  such 
produced  or  prcducible  being  with  that  nece.s,sary  being 
which  is  its  cause,  than  it  conl'ounds  all  the  effects  of  hu- 
man power  with  one  another,  and  with  the  being  of  a  man, 
lo  say,  that  he  virtually  comprehended  ihem  (so  far  as  they 


THE  LIVING  TEMPLE. 


PiaT  1. 


36 

were  producible  by  him)  within  his  £--^  ^nd^  [^ - 
wiser  an  inference  from  the  '"r'"'^'^'/^7j,  ^ are  the  same 
this  latter   that  a  house  a  b<.k  an-  -htW,  are  the^same 

thug  with  one  '»"°'^"'^"f,,^;'';.e'e  produced  by  him,  he 
them ;  because,  so  far  a.>>  tney  wcil  f  '     effects 

°tid"as'ro'"theVe'^!That  infinite  being  should  seem  to 
exdudeal    finite  -I  confess  that  such  as  are  so  disposed, 
S  he  e  even  wrangle  continually,,  as  they  might  do 
Xut  anything  in  which  infiniteness  is  concerned;  and 
yet Therefn  show  themselves  (as  Seneca  I  remember  sp^ak 
in  another  ease)  not  a  wit  'l**^,,'""'?  ?w,  wo  k  of  it  and 
troublesome.    6ut  if  one  would  ■"'^'^'^  .^l^""  7,"'^'^  °!i'' Cs 
barely  deny  that  infinite  being  excludes  finite,  (as  hcu  us 
do  h  little  else  ;■  besides  denying  the  .^onsequenee  of  the 
arsumem  by  which  it  was  before  enforced,  i  i-^[that  an 
fnireEody  would  exclude  a  finite  ;  for  where  shouUUhe 
finite  be  when  the  infinite  should  fill  up  all  space  ?     And 
fhe  efore  by  parity  of  reason,  why  should  not  infinite  being 
exclude  finite^]  sLwing  the  disparity  of  the  two  caseO  t 
would  perhaps  give  them  some  trouble  ^1^°    °  P™^^^'^; 
For  which  way  would  they  go  to  work  I    I"fi"'«  ^f  ""^7^ 
sisting  being  includes  all  being  very  true  ;  ^""^  Jerefore 
we  say,  it  includes  finite.     And  what  then  l    D"'h  '  .  "« 
cause    t  includes  it,  therefore  exclude  it  1     A^  '''^  "^^ 
matter  be  soberly  considered;  somewhat  of  ■finite  be  ng 
and  Dower  we  say,  (and  apprehend  no  knot  or  tlitticulty 
L  the  matter,)  ca^'extendSS  far  as  to  Produce  ^^^e  pro- 
portionable effect,  or  can  do  such  and  ^i^h  l^h.ng^^   And 
what    doth  it  seem  likely  then,  that  infinite  bemg  ana 
power  can  therefore  do  just  nothing  ?    Is  n  not  a  reason 
of  mic-hty  force,  and  eonfoundingly  demonstrative,  that  an 
^ent  can  do  nothing,  or  cannot  possibly  produce  any  the 
kast  thing,  only  because  he  is  of  infinite  power  '■ 

For  i  -there  be  a  simple  inconsistency  between  an  mfinite 
being  and  a  finite,  that  will  be  the  case  ;  that,  Ifcati^'^ 'he 
former  is  infinite,  therefore  it  can  produce  nothing     tor 
what  it  should  produce  cannot  consist  with  it,  ).  e.  e\en 
not  being  finiteUni  then  certainly  if  we  could  suppose 
the  eft-ec7  injinik,  much  less.  But  what,  therefore,  is  pow  er 
the  less  for  being  infinite  1  or  can  infinite  power  even  be- 
cause it  is  infinite,  do  nothing?     What  can  be  said  or 
thought  more  absurd,  or  void  of  sense?     Or  ^hall       be 
said  ^hat  the  infiniteness  of  power  is  no  hinderance,  bu  the 
infiniteness  of  being  1     But  how  wild  an  imagination  uere 
that  of  a  finite  being,  that  were  of  mfiti.te  P^"       f"d 
besides,  is  that  power  somewhat,  or  no  hing  !     feureiy  ii 
will  not  be  saiii  it  is  nothing.     Then  it  is  some  bemg; 
and  if  some  power  be  some  being,  what  'heij  '^  mfin.  e 
power  1  IS  not  that  infinite  being  1    And  now,  therefore,  if 
this  infinite  can  produce  any  thing,  which  it  were  a  '^'""?Je 
madness  to  deny,  it  can  at  least  produce  .some  fi"'te  thing. 
Wherefore  there  is  no  inconsistency  between  the  inhnite 
and  finite  beings,  imless  we  say  the  effect  produced,  even 
by  being  produced,  must  destroy,  or  even  infinitely  impa  r, 
its  cause,  so  as  to  make   it  cease  at  least  to  be  infinite. 
But  that  also  cannot  possibly  be  said  of  that  which  is  inti- 
niteandnecessarv-;  whi.h.as  hath  been  shown,  cannot, 
bv  whatsoever  productions,  suffer  any  diminution  or  dt  ca\^ 
li  here  it  be  further  urged,  But   here  is  an  infinile  being 
now  supposed  ;  let,  next,  be  supposed  the  P""'"^"'';"  ;'  ^'^ 
finite  :  this  is  not  the  same  wilb  the  other;  for  Muely  in- 
finile  and  finite,  are  distinguishable  enough,  and  do  e%en 
infini'telv  difl"er.  The  finite  is  either  something  or  nothnvg : 
nothing'it  caniu.t  be  said;  for  it  was  sunposed  a  being, 
and  produced;  but  the  production  of  nothing  is  no  pro- 
duction.    It  is  somewhat  .hen ;  here  il,lherefore  ati  infi- 
nite being,  and  a  finite  now  besides.     The  '°fin"^>  "J^'^' 
said,  cannot  be  diminished  ;  the  finite,  a  real  something,  is 
added.     Is  there  therefore  nothing  more  of  existent  hein 
^han  there  wa.s  before  this  production  1    Y/^e'^Ze 
Nothing  more  than  virtually  wns^ before;  ''T  wWu  we 
suppose  an  infinite  being,  and  afterwards  a  finite,  this 


iSSSxrwKrafi^^^^:slsr^ 


finite  IS  not  to  be  looked  npon  as  emerging  or  springing  np 
of  iLs<^lf  out  of  nothing,  oVas  proceeding  from  some  third 
,n?^as  Its  cause,  but  as  produced  by  that  infinite,  or 
sDrmg.ng  out  of  that,  which  it  eould  not  do  but  as  being 
belbJf  virtually  contained  m  it.  For  the  infinite  produces 
no  h^ng  which  it  could  not  produce.  And  what  it  coidd 
nrodnce  was  before  contained  in  it  as  m  the  power  uf  its 
cause  And  to  any  one  that  attends,  and  is  not  disposed 
[o  be  qufrrelsome,  this  is  a.  plain  and  easy  to  be  under- 
wood as  how  any  finite  thmg  may  produce  another  or 
rather  more  plain  and  easy,  because  a  finite  agent  do  h 
not  en',i>ely  contain  its  efi-ect  within  itself,  or  in  its  own 
powe°  as  an  infinite  doth.  If  yet  it  be  again  said  that 
Th  ch  is  limited  .snot  infinite, but  suppose  any  finite  thmg 
nroduced  mio  being  after  a  pre-exis.ent  infinite,  this  infi- 
n^e  becomes  now  limited  ;  for  the  being  of  the  finite  is  not 
fhat  of  the  infinite,  each  hath  its  own  distmct  bemg.  And 
H  ca^noVbe  said  of  the  one,  it  is  the  other;  therefore  each 
s  hmUed  to  itself  I  answer ;  tha;  -vhich  was  mfini  e  be- 
comes not  hereby  less  than  it  wa*,  for  it  hath  produced 
nTh'ng  but  what  was  before  virtually  eontamed  in  it,  and 
sd'Sr  It  still  totally  sustains  ^f^-^'^^^ 
ever  it  actually  doth,  it  can  do,  or  hath  withm  iis  power, 
'herefore  ir  it  were  ilifinUe  before,  and  is  not  now  become 

'"therefore  ISf  uue  reason  why  the  position  of  a  finite 

-^-ii^u^r^^dSi^f^f^ 

Sive  4finity>,  that  it  was  formerly  contained,  and  stiU 
is  within  the  virtue  and  power  of  the  other. 

'us  true  that  if  we  should  suppose  any  thing  besid^ 
tha    supposed  infinite  to  be  of  itself,  that  would  ,n^r  a 

^°UeJe  onfy  we  may  bv  the  way  annex,  as  a  just  eorolla- 

Sr^w^:Si^|am.y.obe^^-^^^ 
,Mc,  ^^V?of^ZjAJ^^<^vrehen!n-e^<^nd  if  matter 

"■7  .".If  s^lb  is'fn.'^ven-  Sa-le  oT  it  must  be  so.  And 
and  «-lf-'="°^^''"-  not  „^,V  ,wo,  but  an  infinite  number  of 
then  we  shall  have  not  ™  f  '"   '     ^-  ^     b^  bemg,  only 

general  notion  w^rein  "'    he'ng  a  re  .    anrt  ^_  y^^^     ^^^ 

'''"''itn'^^rorve'andd^     h^^^^^ 

unequally  ''^ever,  anu  uei.  •        -whereupon  the  ex- 

the  distinct  sorts  do  P.a"a';VX"",,ke  i,  spoken  of  God, 

''"^fb^.X,;^."  rs'Vheto  S  strains,^mV 

must  be  unrtersioo  i  »;-  ■■■  hvcssfnce  as  was  for- 

merlv  sairt,  onl\  "lai «  ""^'', ' ,  .    ,    f  po„,,nce  were  intended 
onlv  a  purer  and  morenoblekind  of^-t^^^^^^^ 


Cbap.  V. 


THE  LIVING  TEMPLE. 


37 


nothing  but  the  shadow,  ralher,  of  being.  And  that  thev 
who  would  seem  zealously  concerned  to  appropriate  all 
being  unto  GSod,  should,  in  the  height  of  iheir  tran.sport, 
so  far  forget  themselves  as  to  s^el  him  above  all  being,  and 
so  deny  him  any  at  all.  For  surely  that  which  simply  is 
above  all  being  is  no  being. 

X  And  as  lo  Ihe  uniiy,  or  onliness  rather,  of  this  being, 
or  of  ihe  God-head,  Ihe  deduction  thereof  seems  plain  and 
easy  from  what  hath  been  already  proved  ;  that  is,  from 
the  absolute  perfection  thereof  For  though  some  do  toil 
themselves  much  about  this  matter,  and  others  plainly 
conclude  that  it  is  not  lo  be  proved  at  all  in  a  rational  way, 
but  only  by  divine  revelation  ;  yet  I  conceive,  they  that 
follow  the  method  (having  proved  some  necessary  self-sub- 
sisting being  the  root  and  original  spring  of  all  being  and 
perfection,  actual  and  possible,  which  is  as  plain  as  any 
thing  can  be)  of  deducing  from  thence  the  absolute,  all- 
comprehending  perfection  of  such  necessary  being,  will 
find  their  work  as  good  as  done.  For  nothing  seems  more 
evident,  than  that  there  cannot  be  two  (much  less  more) 
such  bcingSj  inasmuch  as  one  comprehends  in  itself  all  being 
and  perfection;  for  there  can  be  but  ohe  all,  without  which 
is  nothing.  So  that,  one  such  being  supposed,  another  can 
have  nothing  remaining  lo  it.  Yea,  so  far  is  it  therefore, 
if  we  suppose  one  infinite  and  abwhitely  perfect  being, 
that  there  can  be  another,  independent  thereon,  (and  of  a 
depending  infinity,  we  need  not  say  more  than  we  have, 
which  if  any  such  could  be,  cannot  possibly  be  a  distinct 
Go^,)  that  there  cannot  be  ihe  minutest  finite  thins:  inia. 
ginable,  which  thai  supposed  infinity  doth  not  comprehend, 
or  that  can  stand  apart  from  it,  on  any  distinct  basis  of  its 
own.  And  that  this  matter  may  be  left  as  plain  as  we  can 
make  it;  supposing  it  already  most  evident.  That  there  is, 
actually  existing,  an  ab.solute,  entire  fulness  of  wisdom, 
power,  and  so  of  all  other  perfection — That  such  alxsoluto 
entire  fulness  of  perfection  is  infinite — Th.it  this  infinite 
perfection  must  have  its  primary  seat  somewhere — That 
lis  primary,  original  seat  can  be  no  where,  but  in  necessary 
sell-subsisting  being.  We  hereupon  add,  Ihat  if  we  sup- 
pose multitude,  or  any  plurality  of  necessary  self-originate 
beings,  concurring  to  make  up  the  seat  or  subject  of  lliis 
infinite  perfection  ;  each  one  must  either  he  of  finite  and 
partial  perfection,  or  infinite  and  absolute.  Infinite  and 
absolute  it  cannot  be,  because  one  self-origina'e,  infinitely 
and  absolutely  perfect  being,  will  necessarily  compiehend 
all  perfection,  and  leave  nothing  to  the  rest.  Nor  finite, 
because  many  finiles  can  never  make  one  infinite ;  much 
less  can  many  broken  parcels  or  fragments  of  perfection 
ever  make  infinite  and  absolute  perfection  ;  even  ihoush 
their  number,  if  thai  were  possible,  were  infinite.  For  the 
perfection  of  unity  would  still  be  wanting,  and  their  com- 
munication and  concurrence  to  any  work  (even  such  as 
we  see  is  done)  be  infinitely  imperfect  and  impossible. 

We  might,  more  at  large,  ana  with  a  much  more  pomp- 
ous number  and  apparatus  of  arguments,  have  shown  that 
there  can  be  no  more  gods  than  one.  But  In  such  as  had 
ralher  be  inlbrmi-d,  than  bewildered  and  lost,  clearpioofiliat 
is  shorter,  and  more  comprehensive,  will  be  more  grateful. 

Nor  doth  this  prcmf  ot  the  vnilti  of  ihe  God-head  any 
way  imptign  the  trinihj,  which  is  by  Christians  believed, 
therein,  (and  whereof  some  heathens,  as  is  known,  have 
not  been  wholly  without  some  apprehension,  however  they 
came  bv  it,)  or  exclude  a  sufficient,  uncreated  ground  of 
trinal  disliiiclion.  As  would  be  seen,  if  that  great  differ- 
ence of  beings,  Tuasniry  and  contingent,  be  well  slated, 
!ind  what  is  by  eiemal,  necessary  emanaiion  of  the  divine 
rAture,  l>e  duly  distinguished  from  the  arbiirarv  products 
of  the  divine  will;  and  the  mailer  be  thoroughly  examined, 
whether  herein  benot  a  sufficient  distinction  of  that  which 
is  increated,  and  that  which  is  created.  In  this  way  it  is 
mssible  il  might  be  cleared,  how  a  trinilii  in  the  God- 
lead  may  be  very  consistently  with  the  unity  thereof  But 
that  it  is,  we  cannot  know,  but  by  his  telling  us  so.  It 
being  among  the  many  things  of  God,  which  .are  not  lobe 
known,  but  by  the  Spirit  of  God  revealing  and  testifying 
them,  in  and  according  lo  ihe  Holy  Scriptures :  as'  the 
things  of  a  man  are  not  known  but  by  the  spirit  of  a  man. 
And  what  further  evidence  we  may  justly  and  reasonably 
take  from  those  Scriptures,  even  in  reference  to  .some  of 
the  things  hitherto  discoursed,  may  be  hereafter  shown. 
7 


CHAPTER  V. 


exul£nc€.  It  mujr  br,  in  any  way  suitable  T.,  '•    tnodo  Iuiowt) 

lo  u9  Umt  It  doth  cxint  T    Proved,  1.  Thar  ii  i      '    Mint,  any  other 

lit  way  that  cun  l)e  thourht  oni*  nsmuch  II  1  ^  -i .  i liat  we  lm»e 

alrcaay,  lAw  must  !«,  therelbre,  nifikk-nt  .-t,,:  i.  ;:i  ,  >  .-ii,ii«.  Glorioui 
appahtionA.  Teiriblt.-  vuicca.  SurpfiMDf  ^'annriimiatinn.  It' theae  are  ne. 
ceaiary,  ia  it  noedlii)  they  t>r  uniTcnal }  frequent  T  It'  not,  niot«  me  tbioi* 
of  thin  sort  not  wanting  2.  Demand.  Can  nittiectj,  remote  from  their  prince, 
sufllcivntly  lie  aj9UTed  of  liis  exuteocel  S.  Demaiid.  Can  we  be  lufe  thece 
an}  men  on  earth  1 

I.  And  if  any  shoald  in  the  meantime  still  remain  either 
doubtful,  or  apt  to  cavil,  after  all  that  hath  been  said  for 

froof  of  thai  being's  existence  which  we  have  described, 
would  only  add  these  few  things,  by  way  of  inquiry  or 
demand ;  viz. 

First,  Do  thev  believe,  upon  supposition  of  the  exist- 
ence of  such  a  Being,  that  it  is  possible  it  may  be  made 
knowTi  to  us,  in  our  present  slate  and  circumstances,  by 
means  not  unsuitable  thereto,  or  inconvenient  lo  the  order 
and  government  of  the  world,  that  il  doth  exist  1  It  were 
strange  lo  say  or  suppose,  that  a  Being  of  so  high  perfec- 
tion as  this  we  have  hitherto  given  an  account  of,  t/  he  is, 
cannot  in  any  fit  way  make  it  known  that  he  is,  lo  an  in- 
telligent and  apprehensive  .sort  of  creatures. 

If  indeed  he  is,  and  be  the  common  Cause,  Author, 
and  Lord  of  us  and  all  things,  (which  we  do  now  but  sup- 
pose: and  we  may  defy  cavil  to  allege  anv  thing  lhat  is 
so  much  as  colourable  against  the  possibifitv  of  the  sup- 
position,) surely  he  hath  done  greater  things  ijian  the  mak- 
ing of  it  known  that  he  is.  It  is  no  unapprehensible  thing. 
There  hath  been  no  inconsistent  notion  nilherlo  given  ol 
him;  nothing  said  concerning  him,  but  will  well  admit 
that  it  is  possible  such  a  Being  may  be  now  existent. 
Yea,  we  not  only  can  conceive,  but  we  actually  have,  and 
cannot  but  have,  some  conception  of  the  several  attributes 
we  have  ascribed  to  him:  so  as  lo  apply  them,  severtUly, 
to  somewhat  else,  if  we  will  not  apply  them,  jointly,  lo 
him.  We  cannot  but  admit  there  is  .some  eternal,  neces- 
san,'  being;  somewhat  that  is  of  itself  active;  somewhat 
that  is  powerful,  wi.se,  and  good.  And  these  notions  have 
in  lliem  no  repugnancy  to  one  another;  wherefore  it  is  not 
impossible  they  may  meet,  and  agree  together,  in  full  per- 
fection to  one  and  the  same  existent  bein?.  And  hence  it 
is  manifestly  no  unapprehensible  thing,  that  such  a  Being 
doth  exi.st.  Now  supposing  thai  il  dolh  exist,  and  hatn 
been  lo  us  the  Cause  and  Author  of  our  being;  hath  given 
us  Ihe  reasonable,  inlelligeni  nature  which  we  find  our- 
selves possessors  of;  and  ihat  very  power  whereby  we 
apprehend  the  existence  of  such  a  Being  as  he  is  to  be  pos- 
sible, (all  which  we  for  the  present  do  still  but  suppose,) 
while  also  his  actual  existence  is  not  unapprehensible; 
were  il  not  the  greatest  madness  imaginable  to  say,  that 
if  he  do  exist,  he  cannot  also  make  our  apprehensive  nature 
understand  this  apprehensible  thing  that  he  doth  cxi.sl'! 
We  will  therefore  take  it  for  sranted.and  as  a  thing  which 
no  man  well  in  his  wils  will  deny,  ihat  up<in  supposiiion 
such  a  Being,  the  Cause  and  Author  of  all  things,  do 
exist,  he  mijht,  in  some  convenient  way  or  other,  with 
sufficient  evidence,  make  it  kno\\-n  lo  such  creatures  as  we, 
so  as  lo  beget  in  us  a  rational  certainty  that  he  doth  exi.sl. 

Upon  which  presumed  ground  we  will  only  reason  thus, 
or  assume  to  it:  That  there  is  no  possible  and  fit  way  of 
doing  il  which  is  noi  liable  to  as  much  exception  as  the 
evidence  we  already  have.  Whence  it  will  be  consequent, 
that  if  the  thins  be  passible  to  be  fitly  done,  it  is  done 
already.  That  is,  lhat  if  we  can  apprehend  how  ii  may  be 
possible  such  a  Bein?,  actually  existent,  might  give  us 
that  evidence  of  his  existence  that  should  be  suitable  lo 
our  present  state,  and  sufficient  lo  out-weigh  all  objections 
10  the  contrari-;  (without  which  it  were  not  rationally  suf- 
ficient;) and  that  we  can  apprehend  no  possible  way  of 
doing  this,  which  will  not  be  liable  lo  the  same,  or  equal 
objections,  as  may  be  made  against  the  present  means  we 
have  for  the  begetting  of  this  ccrtaintv  in  ns,  then  we 
have  already  sufficient  evidence  of  this  Being's  existence. 
That  is,  such  as  ought  lo  prevail  against  eUI  objections, 
and  obtain  our  as.sent  that  it  doth  exist. 

Here  it  is  only  needful  to  be  considered  what  ways  can 


36 


THE  LIVING  TEMPLE. 


Part  I. 


be  thought  of,  which  we  will  say  might  assure  us  in  this 
matter,  that  we  already  have  not.  And  what  might  be 
objected  against  them,  equaUy,  as  against  the  means  we 
Jijw  have. 

II.  Will  we  say  such  a  Being,  if  he  did  actually  exist, 
niijht  ascertain  us  of  his  e.xistence,  by  some  powerful  im- 
pression of  that  truth  upon  our  minds?  We  will  not  insist 
what  there  is  of  this  already.  Let  them  consider,who  gainsay 
what  they  can  find  of  it  in  their  own  minds;  and  whether 
they  are  not  engaged  by  their  atheistical  inclinations  in  a 
contention  against  themselves,  and  their  more  natural  sen- 
timents, from  which  they  find  it  a  matter  of  no  small  dif- 
ficulty to  be  delivered^  It  was  not  for  nothing,  that  even 
Epicurus  himself  calls  this  of  an  existing  deity,  a.  prolep- 
tical  notion.  But  you  may  say,  the  impression  might  have 
been  simply  universal,  and  so  irresistible  as  to  prevent  or 
overbear  all  doubt,  or  inclination  to  doubt. 

And,  first,  for  the  universality  of  it,  why  may  we  not 
suppose  It  already  stt^cicKWi/  universal?  as  hath  been 
heretofore  alleged.  With  what  confidence  can  the  few 
dissenting  atheists,  that  have  professed  to  be  of  another 
persuasion,  put  that  value  upon  themselves,  as  to  reckon 
their  dissent  considerable  enough  to  implead  the  univer- 
sality of  this  impression  1  Or  what  doth  it  signify  more  to 
that  purpose,  than  some  few  instances  may  do,  of  per.sons 
so  stupidly  foolish,  as  to  give  much  less  discover)'  of  any 
rational  faculty  than  some  bca.sts,  to  the  impugning  the 
universal  rationality  of  mankind  1 

Besides  that,  your  contrary  profession  is  no  sufficient 
argument  of  your  contrary  persuasion,  much  less,  that  you 
never  had  any  stamp  or  impression  of  a  Deity  upon  your 
minds,  or  that  you  have  quite  rased  it  out.  It  is  much  to 
be  suspected  that  you  hold  not  your  contrary  persuasion 
■with  that  imshaken  confidence,  and  freedom  from  all  fear- 
ful and  suspicious  misgivings,  as  that  you  have  much  more 
reason  to  brag  of  your  disbelief  for  the  strength,  than  you 
have  for  the  goodness,  of  it.  And  that  you  have  those 
qualmish  fits,  which  bewray  the  impression,  (at  least  to 
'  your  own  notice  and  reflection,  if  you  would  but  allow 
yourselves  the  liberty  of  so  much  converse  with  your- 
selves,) that  you  will  not  confess,  and  yet  cannot  utterly 
deface.  But  if  in  this  you  had  quite  won  the  day,  and 
were  masters  of  your  design,  were  it  not  prettv  to  suppo.se 
that  the  common  consent  of  mankind  would  be  a  good 
argument  of  the  existence  of  a  Deity,  except  only  that  it 
wants  your  concurrence  1  If  it  were  .so  universal  as  to  in- 
clude your  vote  and  sufl'rage,  it  would  then  be  a  firm  and 
solid  argument ;  (as  no  doubt  it  is,  without  5'ou,  a  stronger 
one  than  you  can  answer;)  but  when  you  have  made  a 
hard  shift  to  withdraw  your  assent,  you  have  undone  the 
Deity,  and  religion !  Doth  this  cause  stand  and  fall  with 
you,  unto  which  you  can  contribute  about  as  much  as 
the  fly  to  the  triumph  1  Was  that  true  before,  which  now 
your  hard-laboured  dissent  hath  made  false!  But  if  this 
impression  were  simply  universal,  so  as  also  to  include 
you,  it  matters  not  what  men  would  say  or  object  against 
it;  (it  is  to  be  supposed  they  would  be  in  no  disposition 
to  object  any  thing;)  but  what  were  to  be  said,  or  what 
the  case  it.self,  objectively  considered,  would  admit.  And 
though  it  would  not  (as  now  it  doth  not)  admit  of  any 
thing  to  be  said  to  any  purpose,  yet  the  same  thing  were 
still  to  be  said,  that  you  now  say.  And  if  we  should  but 
again  unsuppose  so  much  of  the  former  supposition,  as  to 
I  itpagine  that  some  few  should  have  made  their  escape,  and 
disburthened  themselves  of  nil  apprehensions  of  God, 
■would  they  not,  with  the  same  impudence  as  you  now  do, 
say  that  all  religion  were  nothing  else  tmt  enthusiastical 
fanaticism;  and  that  all  mankind,  besides  themselves, 
■were  enslaved  fools'! 

And  for  the  mere  irresistiMeness  of  this  impression  ;  it 
is  true,  it  would  take  away  all  disposition  to  oppose,  but 
it  may  be  presumed  this  is  none  of  the  rational  evidence 
■which  we  suppose  you  to  mean;  when  you  admit  (if  you 
do  admit)  that,  some  way  or  other,  the  existence  of  such 
a  being  might  be  possibly  madi'  so  evident,  as  to  induce  a 
rational  certainty  thereof.  For  to  believe  such  a  thing  to 
be  true  only  upon  a  strong  impulse,  (how  certain  soever 
the  thing  be,)  is  not  to  assent  to  it  upon  a  foregoing  reason. 
Nor  can  any,  in  that  case,  tell  tr/iy  they  believe  it,  hMtlint 
they  believe  it.     You  will  not  sttrc  think  any  thing  the 


truer  for  this,  only,  that  such  and  such  believe  it  with  a 
sturdy  confidence.  It  is  true,  that  the  universality  and 
naturalness  of  such  a  persuasion,  as  pointing  us  to  a  com- 
mon cause  thereof,  affords  the  matter  of  an  argument,  or 
is  a  medium  not  contemptible  nor  capable  of  answer,  as 
hath  been  said  belbre.  But  to  be  irresistibly  captivated 
into  an  assent,  is  no  medium  at  all;  but  an  immediate 
persuasion  of  the  thing  itself,  without  a  reason. 

III.  Therefore  must  it  yet  be  demanded  of  atheistical 
persons,  what  means,  that  you  yet  have  not,  would  you 
think  sufficient  to  put  this  matter  out  of  doubt  1  Will  you 
say,  some  kind  of  very  glorious  apparitions,  becoming  the 
majesty  of  .such  a  one  as  this  Being  is  represented,  would 
have  satisfied  1  But  if  you  kmow  how  to  fancy,  that  such 
a  thing  as  the  sun,  and  other  luminaries,  might  have  been 
compacted  of  a  certain  peculiar  sort  of  atoms,  coming  to- 
gether of  their  own  accord,  without  the  direction  of  a  wise 
agent;  yea,  and  consist  so  long,  and  hold  so  strangely 
regular  motions;  how  easy  would  it  be  to  object  that,  witn 
much  advantage,  against  what  any  temporary  apparition, 
be  it  as  glorious  as  you  can  imagine,  might  seem  to  signify 
to  this  purpose  I 

Would  dreadful  loud  voices  proclaiming  him  to  be,  of 
whose  existence  you  doubt,  have  served  the  turn'!  It  is 
likely,  if  your  .ear  would  have  permitted  you  to  use  your 
wit,  j'ou  would  have  had  some  subtle  invention  how,  by 
some  odd  rencounter  of  angry  atoms,  the  air  or  clouds 
might  become  thus  terribly  vocal.  And  when  you  know 
already,  that  they  do  sometimes  salute  your  ears  with  very 
loud  sounds,  (as  when  it  thunders,)  there  is  little  doubt 
but  your  great  wit  can  devise  a  way  how  possibly  such 
sounds  might  become  articulate.  And  for  the  sense  and 
coherent  import  of  what  were  spoken;  you  that  are  sc 
good  at  conjecturing  how  things  might  casually  happen, 
would  not  be  long  in  making  a  guess  that  might  .serve  that 
turn  also ;  except  you  were  grown  very  dull  and  barren, 
and  that  fancy  that  served  you  to  imagine  how  the  whole 
frame  of  the  universe,  and  the  rare  structure  of  the  bodies 
of  animals,  yea,  and  even  the  reasonable  soul  itself,might 
be  all  casual  productions,  cannot  now  devise  how,  by 
chance,  a  few  words  (for  you  do  not  say  you  expect  long 
orations)  might  fall  out  to  be  sense  though  there  were  no 
iulclligent  speaker. 

But  would  stranse  and  wonderful  effects  that  might  sur- 
prise and  amaze  you  do  the  business  ■!  We  may  challenge 
you  to  trj'  vour  faculty,  and  stretch  it  to  the  uttermost; 
and  then  lell  us  what  imagination  you  have  formed  of  any 
thing  more  strange  and  wonderful,  than  the  already  extant 
frame  of  nature,  in  the  whole,  and  the  several  parts  of  it. 
Will  he  that  hath  awhile  considered  the  composition  of  the 
world;  the  exact  and  orderly  motions  of  ine  sim,  moon, 
and  stars;  the  fabric  of  his  own  body,  and  the  powers  of 
his  soul,  expect  yet  a  wonder,  to  prove  to  him  there  is  a 
CJod'!  But  if  that  be  the  complexion  of  your  minds,  that 
it  is  not  the  greatness  of  any  work,  but  the  novelty  and 
surprisingncss  of  it,  that  will  convince  you,  it  is  not  ra- 
tional evidence  you  seek:  nor  is  it  your  reascn,  but  your 
idle  curiosity,  you  would  have  gratified;  which  deserves 
no  more  satisfaction  than  that  fond  ■wi.sh,  that  one  might 
come  from  the  dead  to  warn  men  on  earth,  lest  they  should 
come  into  the  |il,nce  of  torment. 

Anil  if  such  means  as  these  that  have  been  mentioned 
should  be  thought  necessary,  I  would  ask.  Are  they  ne- 
cessarv  to  ereni  individual  person,  so  as  that  no  man  shall 
be  esteemed  to  have  h,ad  sufficient  means  of  conviction, 
who  hath  not  with  his  own  eyes  beheld  some  swch  glorious 
apparition  ;  or  himself  heard  some  such  terrible  voict ;  or 
been  the  immediate  witness  or  subject  of  some  prodigious 
wonderful  work?  Or  will  the  imcc  seeing,  hearing, or  feel- 
ing them  suffice?  It  is  not  necessary  there  should  be  a 
freq^irnt  repetition  and  renewal  of  these  amazing  things, 
lest  ihe  impression  wearing  off",  there  be  a  relapse,  and  a 
gradual  sliding  into  an  oblivion,  and  unapprehensiveness 
of  Ih.at  Being's  existence,  whereof  they  nad,  sometime, 
received  a  conviction.  Now  if  such  a  continual  iteration 
of  theseslrangcthings  were  thought  necessan,-,  would  they 
not  hereby  soon  cease  to  be  strange  1  And  then  if  their 
strangeness  was  necessarj',  by  that  very  thing,  wherein 
their  sufficiency  for  conviction  is  .said  to  consist,  they 
should  become  useless.     Or  if  by  their  frequent  variations 


Chap.  V. 


THE  LIVING  TEMPLE. 


3'J 


(which  il  is  possible  lo  suppose)  a  perpetual  amusement 
be  slill  kept  up  in  the  minus  of  men,  and  they  be  always 
full  of  consternation  and  wonder,  doth  this  temper  so  much 
befriend  the  e.xercise  of  reason,  or  contribute  to  the  sober 
consideration  of  things!  As  if  men  could  not  be  rational, 
without  being  half  mad!  And  indeed  they  might  soon 
become  altogether  so,  by  being  but  awhile  beset  with 
objects  so  full  of  terror,  as  arc  by  this  supposition  made 
the  necessary  means  lo  convince  them  of  a  Deity."  And 
were  this  a  lit  means  of  ruling  the  world,  of  preserving 
order  among  mankind !  What  business  could  then  be 
followed!  Who  could  attend  the  affairs  of  their  callings'! 
Who  could  eilher  be  capable  of  governing,  or  of  being 
governed,  while  all  men  s  minds  should  be  wholly  taken 
up,  eilher  in  the  amazed  view  or  the  suspenseful  e.xpec- 
tation,  of  nought  else  but  strange  things'!  To  which  pur- 
pose much  hath  been  of  late,  with  so  excellent  reason, 
discoursed  by  a  noted  author,^  that  it  is  needless  here  to 
say  more.  And  ihe  aspect  and  inlluence  of  this  state  of 
things  would  be  most  pernicious  upon  rehgion,  that  should 
be  most  served  thereby,  and  which  reciuircs  the  greatest 
severity  and  most  peaceful  composure  of  mind  to  the  due 
managing  the  exercises  of  il.  How  little  would  that  con- 
tribute to  pious  and  devout  converses  with  God,  that 
should  certainly  keep  men's  minds  in  a  continual  com- 
motion and  hurry!  This  course,  as  our  present  condition 
is,  what  could  it  do  but  craze  men's  understandings,  as  a 
loo  bright  and  dazzling  light  catuseth  blindness,  or  any 
over-excelling  sensible  object  destroys  the  sense;  so  that 
wf  should  soon  have  cause  to  apply  Ihe  Erpen.  proverb. 
'•  Shut  Ihe  windows  that  the  house  may  be  light."  And 
might  learn  to  put  a  sense,  not  intolerable,  upon  those 
passages  of  some  mystical  writers,'  iliat  God  is  lo  be  seen, 
— 1«  u  divine  cloud  or  darkness,  as  one;ii  and  with  closed 
eyes'  as  another,  speaks;  though  what  was  their  very  sense 
I  will  not  pretend  to  tell. 

Besides  that,  by  this  means,  there  would  naturally  ensue 
the  continual  exciialion  of  so  vexatious  and  enihralling 
passions,  so  servile  and  tormenting  fears  and  amazemenls, 
as  could  not  but  hold  the  souls  of  men  under  a  constant 
and  comfortless  restraint  from  any  free  and  ingenH(uis  ac- 
cess 10  God,  or  conversation  with  him;  wherein  the  veni- 
life  of  religion  consists.  And  then,  to  what  purpo.se  dolh 
Ihe  discovery  and  acknowledgment  of  the  Deilv  serve  1 
Inasmuch  as  it  is  never  to  be  thought  that  the  exist- 
ence of  God  is  a  thing  to  be  known,  only  thai  it  may  be 
known;  but  that  the  end  it  serves  for,  is  religion;  a  coiu- 
placenlial  and  cheerful  adoration  of  him,  and  application 
of  ourselves  with  at  once  both  dutiful  and  pleasant  affec- 
tions towards  him.  That  were  a  sirange  means  of  coming 
to  know  that  he  is,  that  should  only  tend  to  destroy  or 
hinder  the  very  end  itself  of  thai  knowledge.  Wherefore 
all  this  being  considered,  it  is  likely  it  would  not  be  in- 
sisted upon  as  neces-sarv  to  our  being  persuaded  of  God's 
existence,  that  he  should  so  mullinly  sirange  and  a,stonish- 
inp  things,  as  ihat  every  man  might  be  a  daily,  amazed  be- 
holder and  wiincs.s  of  Ihem. 

IV.  And  if  their  frequency  and  constant  iteration  be 
acknowledged  not  ncces.sary,  but  shall  indeed  be  judged 
wholly  inconvenieni,  more  rare  discoveries  of  him,  in  the 
very  ways  we  have  been  speaking  of,  have  not  been  want- 
ing. What  would  we  ihink  of  such  an  appearance  of  God 
as  that  was  upon  inouni  Sinai,  when  he  came  down  (or 
caused  a  sensible  glory  to  descend)  in  the  sight  of  all  that 
great  people:  wherein  the  several  things  concurred  that 
were  above  mentioned  1  Let  us  but  suppose  such  an  ap- 
pearance, in  all  the  concurrent  circumstances  of  it,  as  that 
IS  said  to  have  been.  That  is  we  will  suppose  an  equally 
great  assembly  or  multitude  of  people  is  gatheied  logethef, 
and  .solemn  lorewarning  is  given  and  proclaimed  among 
Ihem,  by  appointed  heralds  or  officers  ot  .stale,  that  on  such 
a  prelixed  d.iy,  now  very  nigh  at  hand,  the  divine  majesty 
and  glory  (even  his  glory  set  in  majesty)  will  visibly  ap- 
pear, and  show  iiselftothem.  They  sire  most  .severely 
enjoined  lo  prepare  themselves,  and  be  in  readiness  against 
that  day.    Great  care  is  taken  to  sanctify  the  people,  and 

>  Now  werr  not  Oal  a  nip«(  bniiropet  coune,  vhI  urauilaMe  to  Uw  nn 

»nvj^c."iu'  '*'"''«°<'l'l'>"»'ta«""<i«lro!-lii.  mfuo«J:J^cm!^tiZ 

b  Dr.  Spencer,  of  rraiiela.    A  discounc.  which,  ihoafb  it  duptrnti  not 


the  place;  bounds  are  set  about  the  designed  theatre  ot 
this  great  appearance  :  all  are  strictly  required  to  observe 
iheir  due  and  awful  distances,  and  abstain  from  more  au- 
dacious approaches  and  gazings ;  lest  that  terrible  glory 
break  out  upon  them,  and  they  perish :  an  irreverent  or 
disrespectful  look,  they  are  told,  will  be  mortal  to  ihem, 
or  a  very  touch  of  any  part  of  this  sacred  enclosure.  In 
the  morning  of  Ihe  appointed  day,  there  are  thunders,  and 
lightnings,  and  a  ihick  cloud  upon  the  hallowed  mount. 
The  exceeding  loud  sound  of  trumpet  proclaims  the  Lord's 
descent.  He  descends  in  fire,  the  flames  whereof  envelop 
the  trembling  mount,  (now  floored  with  a  sapphire  pave- 
ment, clear  as  the  body  of  heaven,)  and  ascend  into  the 
middle  region,  or,  as  it  is  expressed,  into  the  midst  or 
heart  of  the  heavens.  The  voice  of  words,  (a  loud  and 
dreadful  voice,)  audible  lo  all  thai  mighty  as,sembly,  in 
which  were  six  hundred  thousand  men,  (^probably  more 
than  a  million  of  persons,)  issues  forth  from  amidst  thai 
terrible  glory,  pronouncing  to  them  that  lam  Jehovah  thy 
God.  And  thence  proceeding  to  give  them  precejus  so 
plain  and  clear,  so  comprehensive  and  full,  so  unexception- 
ably  just  and  righteous,  so  agreeable  to  ihe  nature  oi  man, 
and  siib.servient  to  his  good,  thai  nothing  could  be  more 
worthy  the  great  Creator,  or  more  aptly  suitable  lo  such  a 
sort  oi'  creatures. 

It  is  very  likely,  indeed,  lhat  such  a  demonstration 
would  leave  no  spectalor  in  doubt  concerning  the  existence 
of  God ;  and  would  puzzle  the  philo.sophy  of  the  most 
sceptical  atheist  to  give  an  account,  otherwise,  of  Ihe  phe- 
nomenon. And  if  such  could  devise  losay  any  thing  ihat 
should  seem  plausible  to  some  very  ea.sy  half-witiea  per- 
sons, that  were  not  present,  ihey  would  have  a  hard  task 
of  it  to  quiet  the  mind.s  of  those  that  were ;  or  make  them 
believe  this  was  nothing  else  but  some  odd  conjuncture  of 
certain  liery  atoms,  that,  by  .some  strange  accident  hap- 
pened into  this  occursion  and  conflict  with  one  another; 
or  some  illusion  of  fancy,  by  which  so  great  a  mullilude 
were  all  at  once  imposed  upon  ;  so  as  lhat  they  only  seem- 
ed to  themselves  to  bear  and  see,  what  they  heard  and 
saw  not.  Nor  is  it  likely  they  would  be  very  confident  of 
Ihe  truth  of  their  own  conjecture,  or  be  apt  lo  venture 
much  upon  it  themselves;  having  been  the  eye  and  ear- 
witnesses  of  these  things. 

But  is  it  nccessarj- this  course  shall  be  taken  to  make 
Ihe  world  know  there  is  a  God  ?  Such  an  appearance, in- 
deed, would  more  powerfully  strike  sen.se;  but  unto  sober 
and  considerate  rea.son  were  it  a  greater  thing  than  the 
making  such  a  world  as  this,  and  the  disposing  ihis  great 
variety  of  particular  beings  in  il,  into  so  exact  and  elegant 
ail  order;  and  the  sustaining  and  preserving  it  in  the  some 
state,  through  so  many  ages?  Let  the  vast  and  unknown 
extent  of  the  whole,  the  admirable  variety,  the  elegant 
shapes,  the  regular  motions,  Ihe  excellent  faculties  and 
powers  of  I  hat  inconceivable  number  of  creatures  contained 
m  it,  be  considered.  And  is  there  any  comparison  between 
that  temporary,  Irnnsient,  occasional,  and  this  steady,  per- 
manent, and  universal  discovery  of  God  1  Nor  (supposing 
the  truth  of  the  history)  ran  il  be  thought  the  design  of 
Ihis  appearance  lo  ihcsc  Hebrews  was  lo  convince  them  of 
the  existence  of  a  Deity,  lo  be  worshipped ;  when  both 
they  had  so  convincing  evidence  thereofmany  ways  before; 
and  the  olher  nations,  that  which  they  lefl.  and  those 
whither  Ihey  went,  were  not  without  their  religion  and 
worship,  such  as  it  was  :  hut  lo  engage  them,  by  so  ma- 
jestic a  representation  thereof,  lo  a  more  exaci  observance 
of  his  will,  now  made  known.  Though,  had  there  been 
any  doubt  of  Ihe  former,  (as  we  can  hardly  suppose  they 
could  before  have  more  doubted  of  the  being  of  a  God, 
than  lhat  there  were  men  on  earth,)  this  michl  collalcrall)-, 
and  besjdesiischief  inleulion,  be  a  means  to  confirm  ihem 
concerning  lhat  also;  but  that  it  was  necessary  for  lhat 
end,  we  have  no  pretence  to  imagine.  The  like  may  he 
said,  concerning  olher  miracles  heretofore  wrought,  lhat  the 
intent  of  them  was  to  justify  the  divine  auiborily  of  him 
who  wrought  ihem,  to  prove  him  sent  by  God,  and  so 
countenance  the  doctrine  or  message  delivered  by  him. 

thi>  rnilily  or  tnio  airnilicancjr  of  such  portontj,  yet  «p(lr  tendi  lo  mv«nl  or 
corrrct  thr  ill  um  oflhcm. 

c  n   Arrop.  I.  do  tnjitar.  Thool.  c.  1.  d  Tti  o  $£toi  >  yo^i. 

0  Prod.  inPiAt  THgiA. yvaavTai€vifpvte€at  rifayvw^ui  Kai xpv^itM ruv 


40 


THE  LIVING  TEMPLE. 


PlRT  I. 


Not  that  they  tended  (otherwise  than  on  the  by)  to  prove 
God's  existence:  much  less,  was  this  so  amazing  an  ap- 
pearance needful,  or  intended  Ibr  that  end;  and  least  of 
all,  was  it  necessary  that  this  should  be  God's  ordinary 
way  of  makmg  it  known  to  men  that  he  doth  exist:  so  as 
that  for  lliis  purpose  he  should  often  repeat  so  terrible 
representations  of  himself  And  how  inconvenient  it  were 
to  mortal  men,  as  well  as  unnecessary,  the  astonishment 
wherewith  it  possessed  that  people,  is  an  evidence ;  and 
their  passionate  affrighted  wish  thereupon,  "  Let  not  God 
any  more  speak  to  us,  lest  we  die."  They  apprehended 
it  impossible  for  them  to  outlive  such  another  sight ! 

And  if  that  so  amazing  an  appearance  of  the  Divine 
Majesty  (sometime  afforded)  were  not  necessary,  but  .some 
way,  on  the  by,  useful,  for  the  confirming  that  people  in 
the  persuasion  of  God's  existence,  why  may  it  not  be 
useful  also,  for  the  same  purpose  even  now,  to  usl  Is  it 
that  we  think  that  can  be  less  true  now,  which  was  so 
gloriously  evident  to  be  true  four  thousand  years  ago  1  Or 
is  it  that  w^e  can  disbelieve  or  doubt  the  truth  of  the  his- 
tory 1  What  should  be  the  ground  or  pretence  of  doubt  1 
If  it  were  a  fiction,  it  is  manifest  it  was  feigned  by  some 
person  that  had  the  use  of  his  understanding,  and  was  not 
beside  himself,  as  the  coherence  and  contexture  of  parts 
doth  plainly  show.  But  would  any  man  not  beside  him- 
self, designing  to  gain  credit  to  a  forged  report  of  a  matter 
of  fact,  ever  say  there  were  six  hundred  thousand  persons 
present  at  the  doing  of  it  1  Would  it  not  rather  have  been 
pretended  done  in  a  corner  1  Or  is  it  imaginable  it  should 
never  have  met  w'ith  contradiction  1  That  none  of  the  pre- 
tended bystanders  should  disclaim  the  avouchment  of  it, 
and  say  they  knew  of  no  such  matter  1  Especially  if  it  be 
considered  that  the  laws  said  to  be  given  at  that  time, 
chiefly  those  which  were  reported  to  have  been  written  in 
the  two  tables,  were  not  so  favourable  to  vicious  inclina- 
tions, nor  that  people  so  strict  and  scrupulous  observers 
of  them;  but  that  they  would  have  been  glad  to  have  had 
any  thing  to  pretend,  against  the  authority  of  the  legisla- 
ture, if  the  case  could  have  admitted  it.  When  they  dis- 
covered, in  that  and  succeeding  time,  so  violently  prone 
and  unretractable  a  propension  to  idolatry  and  other 
wickednesses,  directly  against  the  very  letter  of  ihat  law, 
how  welcome  and  covetable  a  plea  had  it  been,  in  their 
frequent,  and,  sometimes,  almost  universal  apostacies, 
could  they  have  had  such  a  thing  to  pretend,  that  the  law 
itself  that  curbed  them  was  a  cheat !  But  we  always 
find,  that  though  they  laboured,  in  some  of  their  degene- 
racies, and  when  they  were  lap.sed  into  a  more  corrupted 
slate,  to  render  it  more  ea,sy  to  themselves  by  favour- 
able glosses  and  interpretations;  yet,  even  in  the  most 
corrupt,  they  never  went  about  to  deny  or  implead  its 
divine  original,  whereof  they  were  ever  so  religious  as- 
sertors,  as  no  people  under  heaven  could  be  more;  and 
the  awful  apprehension  whereof  prevailed  .so  far  with  them, 
as  that  care  was  taken  (as  is  notoriously  known)  by  those 
appointed  to  that  charge,  that  the  very  letters  should  be 
numbered  of  the  sacred  writings,  lest  there  should  happen 
any  the  minutest  alteration  in  them.  Much  more  might 
be  said,  if  itxvere  needful,  for  the  evincing  the  truth  of 
this  particular  piece  of  history:  and  it's  little  to  be  doubted 
but  any  man  who,  with  sober  and  impartial  reason,  con- 
siders the  circumstances  relating  to  it;  the  easily  evidence- 
able  antiquity  of  the  records  whereof  this  a  part;  the 
certain  nearness  of  the  time  of  writing  them,  to  the  time 
when  this  thing  is  said  to  have  been  done ;  the  great  re- 
putation of  the  writer  even  among  pagans;  the  great  mul- 
titude of  the  alleged  witnesses  and  spectators;  the  no- 
contradiction  ever  heard  of;  the  universal  con^^ent  and 
suffrage  of  that  nation  through  all  limes  to  this  day,  even 
when  their  practice  hath  been  most  contrary  to  the  laws 
then  given;  the  securely  confident  and  unsuspicious  refer- 
ence of  later  pieces  of  sacred  Scripture  thereto,  (even  some 
parts  of  the  New  Testament,)  as  a  most  known  and  un- 
doubted thing;  the  long  series  and  tract  of  time  through 
which  that  people  are  said  lo  have  had  extraordinary  and 
sensible  indications  of  the  divine  presence;  (which,  if  it 
Bad  been  false,  could  not,  in  so  long  a  lime,  but  have  been 
evicted  of  falsehood ;)  their  miraculous  and  wonderful 
eduction  out  of  Egypt,  not  denied  by  anv,  and  more  ob- 
scurely acknowledged  by  some  heathen  writers ;  their  con- 


duct through  the  wilderness,  and  settlement  in  Canaan; 
their  constitution  and  form  of  polity,  known  for  many  ages 
to  have  been  a  theocracy;  their  usual  ways  of  consulting 
God,  upon  all  more  important  occasions : — whosoever,  I 
say,  shall  soberly  consider  these  things,  (and  many  more 
might  easily  occur  to  such  as  would  think  fit  to  let  their 
thoughts  dwell  awhile  upon  this  subject,)  will  not  only, 
from  some  of  them,  think  it  highly  improbable,  but  from 
others  of  them,  plainly  impossible,  that  the  history  of  this 
appearance  should  have  been  a  contrived  piece  of  falsehood. 
Yea,  and  though,  as  was  said,  the  view  of  such  a  thing 
with  one's  own  eyes  would  make  a  more  powerful  impres- 
sion upon  our  fancy,  or  imagination,  yet,  if  we  speak  of 
rational  evidence  (which  isquite  another  thing)  of  ihetruth 
of  a  matter  of  fact  that  were  of  this  astonishing  nature,  I 
should  think  it  were  as  much  (at  least  if  I  were  credibly 
told  that  so  many  hundred  thousand  persons  saw  it  at 
once)  as  if  I  had  been  the  single  unaccompanied  spectator 
of  it  myself.  Not  to  say  that  it  were  apparently,  in  some 
respect,  much  greater;  could  we  but  obtain  of  ourselves 
to  distinguish  between  the  pleasing  of  our  curiosity,  and 
the  satisfyng  of  our  reason.  So  that,  upon  the  whole,  I 
see  not  why  it  may  not  be  concluded,  with  the  greatest 
confidence,  that  both  the  (supposed)  existence  of  a  Deity 
is  possible  to  be  certainly  known  to  men  on  earth,  in 
some  way  that  is  suitable  to  their  present  stale;  that 
there  are  no  means  fitter  to  be  ordinary,  than  those  we 
already  have,  and  lhat  more  extraordinary,  additional  con- 
firmations are  partly,  therefore,  not  necessary,  and  partly 
not  wanting. 

V.  Again,  it  may  be  further  demanded,  (as  that  which 
may  both  immediately  serve  our  main  purpose,  and  may 
also  show  the  reasonableness  of  what  was  last  said,)  Is  it 
sufficiently  evident  to  such  subjects  of  some  great  prince 
as  live  remote  from  the  royal  residence,  that  there  is  such 
a  one  now  ruling  over  theml 

To  say  No,  is  lo  raze  the  foundation  of  civil  government, 
and  reduce  it  wholly  lo  domestical,  by  such  a  ruler  as  may 
ever  be  in  present  view.  Which  yet  is  upon  such  terms 
never  possible  to  be  preserved  also.  It  is  plain  many  do 
firmly  enough  believe  that  there  is  a  king  reigning  over 
them,  who  not  only  never  saw  the  king,  but  never  heard 
any  distinct  account  of  the  splendour  of  his  court,  the 
pomp  of  his  attendance,  or,  it  may  be,  never  saw  the  man 
that  had  seen  the  king.  And  is  not  all  dutiful  and  loyal 
obedience  Wont  to  be  challenged  and  paid  as  such,  as  well 
as  his  other  subjects'!  Or  would  it  be  thought  a  reason- 
able e.tcuse  of  disloyalty,  lhat  any  such  persons  should 
say  they  had  never  seen  the  king,  or  his  court  ■?  Or  a 
reasonable  demand,  as  the  condition  of  required  subjection, 
that  the  court  be  kept,  sometime,  in  their  village,  that  they 
might  have  the  opportunity  of  beholding  at  least  some  of 
the  insignia  of  regality,  or  more  splendid  appearances  of 
lhat  majesty,  which  claims  subjection  from  theinl  Much 
more  would  it  be  deemed  unreasonable  and  insolent,  lhat 
every  subject  should  expect  to  .see  the  face  of  the  prince 
every  day,  otherwise  they  will  not  obey,  nor  believe  there 
is  aiiy  such  per.son.  Whereas  it  hath  been  judged  rather 
more  expedient  and  serviceable  to  the  continuing  the  vene- 
ration of  majesty,  (and  in  a  monarchy  rf  no  mean  reputa- 
tion for  wisdom  and  greatness,)  that  ihe  prince  did  very 
rarelv  offer  himself  to  ihe  view  of  the  people.  Surely  more 
ordinary  and  remote  discoveries  of  an  existing  prince  and 
ruler  over  them,  (the  effects  of  his  power,  and  the  influences 
of  his  government,)  will  be  reckoned  sufficient,  even  as  to 
many  parts  of  his  dominions  that  possibly  through  many 
succeeding  generations  never  had  ether.  And  yet  how 
unspeakably  less  sensible,  less  immediate,  less  constant, 
less  necessarj',  less  numerous,  are  Ihe  effects  and  instances 
of  regal  hurnan  power  and  wisdom,  than  of  the  divine; 
which  latter  we  behold  which  way  soever  we  look,  and 
feel  in  every  thing  we  touch,  or  have  any  sense  of,  and 
may  reflect  upon  in  our  very  senses  themselves,  and  in  all 
the  parts  and  powers  that  belong  to  us;  and  so  certainly, 
that  if  we  would  allow  ourselves  the  liberty  of  serious 
thoughts,  we  might  soon  find  it  were  utterly  impossible 
such  eflecis  should  ever  have  been  without  lhat  only 
cause:  that  without  its  influence,  it  had  never  been  pos- 
sible that  we  could  hear,  or  see,  or  speak,  or  think,  or  live, 
or  be  any  thing,  nor  lhat  any  other  thing  could  ever  have 


Chap.  V. 


THE  LIVING  TEMPLE. 


41 


been,  when  as  the  effects  that  serve  so  justly  to  endear  and 
recommend  to  us  civil  government,  (as  peace,  safely,  order, 
quiet  possession  of  our  rij^lils,)  we  cannot  but  know,  are 
not  inseparably  and  incommunicably  approriate,  or  to  be 
attributed  to  the  person  of  this  or  that  particular  and  mor- 
tal governor,  but  may  also  proceed  from  another:  yea,  and 
the  same  benefits  may  (for  some  short  lime  at  least)  be 
continued  without  any  such  government  at  all.  Nor  is 
this  intended  merely  as  a  rhetorical  scheme  of  speech,  to 
beguile  or  amuse  the  unwary  reader  ;  but,  without  arro- 
gating any  ihin?,  or  attributing  more  to  it,  than  that  it  is 
an  altogether  inartificial  and  very  defective,  but  true  and 
naked,  representation  of  the  very  case  itself  as  it  is.  It  is 
professedly  propounded,  as  having  somewhat  solidly  argu- 
mentative in  it.  That  is,  that  (whereas  there  is  most  con- 
fessedly suliicient,  yet)  there  is  unspeakably  less  evidence 
to  most  people  in  the  world, under  civil  government ;  that 
there  actually  is  such  a  government  existent  over  them ; 
and  that  they  are  under  obligation  to  be  subject  to  it;  than 
there  is  of  the  existence  of  a  Deitv,  and  the  consequent 
reasonableness  of  religion.  If  therefore  the  ordinary 
effects  and  indications  of  the  former  be  sufficient,  which 
have  so  contingent  and  uncertain  a  connexion  with  their 
causes,  (while  those  which  are  more  extraordinary  are  so 
exceeding  rare  with  the  most,)  why  shall  not  the  more 
certain  ordinary  discoveries  of  the  latter  be  judged  suffi- 
cient, though  the  mo.st  have  not  the  immediate  notice  of 
any  such  extraordinary  appearances  as  those  are  which 
have  been  before  mentioned"! 

VI.  Moreover,  I  yet  demand  further,  whether  it  may 
be  thought  possible  for  any  one  to  have  a  full  rational  cer- 
tainly that  another  person  is  a  reasonable  creature,  and 
hath  in  him  a  rational  soul,  so  as  to  judge  he  hath  suffi- 
cient ground  and  obligation  to  converse  with  him,  and 
carry  towards  him  as  anianl  Without  the  supposition 
of  this,  the  foundation  of  all  human  society  and  civil 
conversation  is  taken  away.  And  what  evidence  have 
we  of  it,  whereunto  that  which  we  have  of  the  being  of 
God  (as  the  foundation  of  religious  and  godly  conversa- 
tion) will  not  at  least  be  found  equivalent. 

V?'ill  we  say  that  mere  human  shape  is  enough  lo  prove 
such  a  one  a  man  1  A  philosopher  would  deride  us,  as  the 
Stagyrite's  disciples  are  said  to  have  done  the  Platonic 
man.  But  we  will  not  be  so  nice.  We  acknowledge  it 
is,  if  no  circumstances  concur  (as  sudden  appearing,  va- 
nishing, transformation,  or  the  like)  that  plainlv  evince 
the  contrary  ;  so  far  as  to  infer  upon  us  an  obligation  not 
to  be  rude  and  uncivil ;  that  we  use  no  violence,  nor  carry 
ourselves  abusively  towards  one  that  onlv  thus  appears  a 
human  creature.  Yea,  and  to  perform  any  duly  of  jus- 
lice  or  charily  towards  him  within  our  power,  w-hich  we 
owe  to  a  man  as  a  man.  As  suppose  we  see  him  wronged 
or  in  necessity,  and  can  presently  right  or  relieve  him  ; 
though  he  do  not  or  cannot  represent  to  us  more  of  his 
case  than  our  own  eyes  inform  us  of  And  should  an  act  of 
murder  be  committed  upon  one  whose  true  humanity  was 
not  otherwise  evident,  would  not  the  offender  be  ju.sily  li- 
able to  the  known  and  common  punishment  of  that  event  l 
^or  could  he  acquit  himself  of  transgressing  the  laws  of 
humanity,  if  he  should  only  neglect  any  .seasonable  act  of 
justice  or  mercy  towards  him,  whereofhe  beholds  the  pre- 
sent occasion.  But  if  any  one  were  disposed  to  cavil,  or 
play  the  sophist,  how  much  more  might  he  said,  even  bv 
infinite  degrees,  to  oppose  this  single  evidence  of  any  one's 
true  humanity,  than  ever  was  or  can  be  brought  against 
the  entire  concurrent  evidence  we  have  of  the  existence 
of  God.  It  is,  here,  most  manifestly  just  and  equal,  thus 
to  Slate  the  ca.se,  and  compare  the  whole  evidence  we  have 
of  the  latter,  with  that  one  of  the  former;  inasmuch  as 
that  one  alone  is  apparently  enough  to  oblise  us  to  carry 
towards  such  a  one  as  a  man.  And  if  that  alone  be  suffi- 
cient to  oblige  us  to  acLs  of  justice  or  charily  towards  man, 
he  IS  strangely  blind  that  cannot  see  infinitely  more  to 
oblige  him  to  acts  of  piety  towards  God. 

But  if  we  would  lake  a  nearer  and  more  strict  view  of 
this  parallel,  we  would  slate  the  general  and  more  obvious 
aspect  of  this  world  on  the  one  hand,  and  the  external 
aspect  and  shape  of  a  man  on  the  other  ;  and  should  then 
see  the  former  doth  evidence  lo  us  an  in-dwelling  Deity 
diffused  through  the  whole,  and  actuating  every  part  with 


incomparably  greater  certainty,  than  the  laller  doih  an 
in-dwelling  reasonable  soul.  In  which  way  we  shall  find 
what  will  aptly  serve  our  present  purpcse,  though  \vc  are 
far  from  apprehending  any  such  union  of  the  blessed  God 
with  this  world,  as  is  between  the  .soul  and  body  of  a  man. 
It  is  manifestly  possible  to  our  understandings,  that  there 
may  be,  and  (if  any  history  or  testimony  of  olhers  be 
worthy  to  be  believed)  certain  to  experience  and  sense, 
that  tiiere  oflen  hath  been,  the  appearance  of  humtm 
shape  and  of  agreeable  actions  without  a  real  man.  But 
it  is  no  way  possible  such  a  world  as  this  should  have  ever 
been  without  God,  That  there  is  a  world,  proves  that 
eternal  Being  to  exist,  whom  we  lake  to  be  God,  (.suppose 
we  it  as  rude  a  heap  as  at  first  it  was,  or  as  we  can  sup- 
pose it,)  as  external  appearance  represents  tons  that  crea- 
ture which  we  lake  lo  be  a  man ;  but  t>uit  as  a  certain  in- 
fallible discovery,  necessarily  true  ;  this  but  as  a  probable 
and  conjectural  one,  and  (though  highly  probable)  not  im- 
po.ssible  to  be  false. 

And  if  we  will  yet  descend  lo  a  more  particular  inquiry 
into  this  matter,  which  way  will  we  fully  be  ascerlainei 
that  this  supposed  man  is  truly  and  really  what  he  seems 
lo  be  1  This  we  know  not  how  to  go  about,  without  recol- 
lecting what  is  the  dilTerencing  notion  we  have  of  a  man ; 
that  he  is,  viz.  a  reasonable,  living  creature,  or  a  reason- 
able soul,  inhabiting,  and  united  with  a  body.  And  how 
do  we  think  lo  descry  that,  here,  which  may  answer  this 
common  notion  we  have  of  a  man  i.  Have  we  any  way 
besides  that  discovery  which  ihe  acts  and  effects  of  reasoa 
do  make  of  a  rational  or  intelligent  being"!  We  will  look 
more  narrowly,  i.  e.  unio  somewhat  else  than  his  external 
appearance;  and  observe  Ihe  actions  that  proceed  from  a 
more  distinguishing  principle  in  him,  that  he  reasons,  dis- 
courses, doth  business,  pursues  designs;  in  short,  he  talks 
and  acts  as  a  reasonable  creature :  and  hence  we  conclude 
him  to  be  one,  or  lo  have  a  reasonable  soul  in  him. 

And  have  we  not  the  same  way  of  procedure  in  the  other 
case  1.  Our  first  view  or  taking  notice  of  a  world  full  of 
life  and  motion,  assures  us  of  an  eternal  active  Being, be- 
sides it,  which  we  lake  lo  be  God.  having  now  before  our 
eves  a  darker  shadow  of  him  only,  as  the  external  bulk  of 
the  human  body  is  only  the  shadow  of  a  man.  Which, 
when  we  behold  it  stirring  and  moving,  assures  us  there  is 
somewhat  besides  that  grosser  bulk,  (that  of  itself  could 
not  so  move,)  which  we  lake  lo  be  the  soul  of  a  man. 
Yet,  as  a  principle  that  can  move  the  body  makes  not  up 
Ihe  entire  notion  of  this  soul,  so  an  elernal  active  being, 
that  mo%-cs  the  mailer  of  the  universe,  makes  not  up  the 
full  notion  of  God.  Wc  are  thus  far  sure  in  both  ca.ses, 
i.  e.  of  some  mover  distinct  from  what  is  moved.  But  we 
are  not  vet  sure,  by  what  we  hitherto  see,  what  the  one  or 
the  other  is.  But  as  when  we  have  upon  the  first  sight 
thought  it  was  a  reasonable  soul  that  was  acting  in  the 
former,  or  a  man,  (if  we  will  speak  according  lo  their 
sense  who  make  the  .soul  the  man,)  in  order  lo  being  sure, 
(as  sure  as  the  case  can  admit,)  we  have  no  other  way, 
but  lo  consider  what  belongs  more  disiinguishingly  to  the 
notion  of  a  man,  or  of  a  reasonable  soul ;  and  observe  how 
actions  and  efft'cis,  which  we  hare  opportunity  lo  take 
notice  of,  do  answer  thereto,  or  serve  to  discover  that.  So 
when  we  would  be  sure  what  that  eternal  active  Being  is 
(which  that  it  is,  we  are  already  sure,  and)  which  we  have 
taken  lo  he  God,  that,  I  say,  we  may  be  sure  of  that  also, 
we  have  the  same  thing  to  do.  That  is,  to  consider  what 
more  peculiarly  belongs  to  the  entire  notion  of  Grod,  (and 
would  even  in  the  judgment  of  opposersbe  acknowledged 
to  helons  10  it,)  and. see  whether  his  works,  more  narrowly 
inspected,  do  not  bear  as  manifest  correspondency  to  that 
notion  of  God,  as  the  works  and  actions  of  a  man  do  to 
the  notion  we  have  of  him.  And  ceriainlv  we  cannot  but 
find  they  do  correspond  as  much.  And  that  upon  a  seri- 
ous and  considerate  view  of  Ihe  works  and  appearaucesof 
God  in  the  world  ;  having  diligently  observed  and  pon- 
dered the  vastness  andbeauly  of  this  universe,  the  variety, 
the  muliilude,  the  order,  the  exquisite  shapes  and  numer- 
ous parts,  the  admirable  and  useful  composure,  of  parti- 
cular creatures;  and  especially  the  constitution  and  powers 
of  the  rea-sonahle  soul  of  man  itself;  we  cannot,  surely, 
if  we  be  not  under  the  possession  of  a  very  voluniary  and 
obstinate  blindness,  anci  the  power  of  a  most  vicious  pre- 


THE  LIVING  TEMPLE. 


Part  I. 


judice  but  acknowledge  the  makin?,  suslaining,  and  go 
veiniiig  such  a  world,  is  as  god-like,  as  worthy  of  God, 
and  a.s  much  becoming  him,  according  to  the  notion  that 
hath  been  assigned  of  him,  as  at  least  the  common  actions 
of  ordinary  men,  are  of  a  man;  or  evidence  the  doer  of 
them  10  be  a  human  creature.  Yea,  and  with  this  advan- 
tageous difl'erence,  that  the  actions  of  a  man  do  evidence 
a  human  creature  more  uncertainly,  and  so  as  ii  is  possible 
the  matter  may  be  otherwise.  But  these  works  ol  God  do 
with  so  plain  and  demonstrative  evidence  discover  hira 
the  Author  of  them,  that  it  is  altogether  impossible  they 
could  ever  otherwise  have  been  done. 

Now  therefore,  if  we  have  as  clear  evidence  of  a  Deity, 
as  we  can  have  in  a  way  not  unsuitable  to  the  nature  and 
present  state  of  man ;  (and  we  can  have  in  a  suitable  way, 
that  which  is  sulficient ;)  if  we  have  clearer  and  more 
certain  evidence  of  God's  government  over  the  world, 
than  most  men  have  or  can  have,  of  the  existence  of  their 
secular  rulers;  vea,  more  sure  than  that  there  are  men  on 
earth,  and  that  thence  (as  far  as  the  existence  of  God  will 
make'  towards  it)  there  is  a  less  disputable  ground  for  re- 
ligious than  for  civil  conversation ;  we  may  reckon  our- 
selves competently  well  ascertained,  and  have  no  longer 
reason  to  delay  the  dedication  of  a  temple  to  him,  upon 
any  pretence  of  doubt,  whether  we  have  an  object  of  wor- 
ship existing,  yea  or  no. 

Wherefore  we  may  also  bv  the  way  lake  notice  how  im- 
pudent a  thing  is  atheism,  that  by  the  same  fulsome  and 
poisonous  breath  wherebv  it  would  blast  religion,  would 
despoil  man  of  his  reason  and  apprehensive  power,  even 
in  reference  to  the  most  apprehensible  thing  ;  would  blow 
away  the  rights  of  princes,  and  all  foundations  of  policy 
and  government,  and  destroy  all  civil  commerce  and  con- 
versation out  of  the  world,  and  yet  blushes  not  at  the  at- 
tempt of  .-jo  foul  things. 

VII.  And  here  it  may  perhaps  prove  worth  our  while 
(though  it  can  be  no  pleasant  contemplation)  to  pause  a 
little,  and  make  some  short  rejledions  upon  the  aiheislical 
temper  and  genius,  so  a.s  therein  to  remark  some  few  more 
obvious  characters  of  atheism  itself 

And  first,  such  as  have  not  been  themselves  seized  by 
the  infatuation,  cannot  but  judge  it  a  most  unreasonable 
thing,  a  perverse  and  cross-gramed  humour,  that  so  oddly 
writhes  and  warps  the  mind  of  a  man,  as  that  it  never 
makes  anv  effort  or  offer  at  any  thing  against  the  Deity  ; 
but  it  therein  doth  (by  a  certain  sort  ol  serpen!  ine  invo- 
lution and  retortion)  seem  to  design  a  quarrel  wuh  itsell : 
that  is,  with  (what  one  would  think  should  be  most  inti. 
mate  and  natural  to  the  mind  of  man)  his  very  reasoning 
power,  and  the  operations  thereof  So  near  indeed  was 
the  ancient  alliance  between  God  and  man,  (his  own  Son, 
his  likeness  and  living  image,)  and  consequently  betw-een 
reason  and  religion,  that  no  man  can  ever  be  engaged  in 
an  opposition  to  God  and  his  interest,  but  he  must  be  equal- 
ly so  to  him,self  and  his  own.  And  any  one  that  lakes  no- 
tice how  the  business  is  carried  by  an  atheist,  must  think, 
in  order  to  his  becoming  one,  his  fir.st  plot  was  upon  liim- 
self:  to  assassine  his  own  intellectual  tacultv,  by  a  sturdy 
resolution,  and  violent  imposing  on  himself,  not  lo  consi- 
der, or  use  his  thoughts,  at  least  wiih  any  indifferency,biit 
with  a  treacherous  predelcrminaiion  lo  the  part  resolved 
on  before-hand.  Othciwise,  il  is  hard  lo  be  imagined  how 
it  should  ever  have  been  possible  that  so  plain  and  evident 
proofs  of  a  Deitv  as  everv  where  offer  themselves  unto 
observation,  even  such  a.s  have  been  here  proposed,  (that 
do  even  lie  open,  for  the  most  part,  lo  common  apprehen- 
sion, and  needed  lillle  search  lo  find  them  out ;  so  that  it 
was  harder  to  <lelermine  what  not  to  say,  than  what  to 
say,)  could  be  overlooked. 

For  what  could  be  more  easy  and  obvious,  than  taking 
notice  that  there  is  somewhat  in  being,  to  conclude  that 
somewhat  must  be  of  itself,  from  whence  whatever  is  noi 
so  must  have  sprung!  Thai,  since  there  is  somewhat 
effected  or  made,  (as  is  plain,  in  that  some  things  are  al- 
terable, and  daily  altered,  which  nothing  can  be  thai  is  of 
itself,  and  therefore  anece.s,sary  being,)  those  elfecis  have 
then  had  an  active  being  for  their  cause  T  Tliat  since  these 
efferLs  are  parllv  such  as  bear  the  mnmfesl  characters  ol 
wisdom  and  design  upon  them,  and  are  partly,  themselves, 
wise  and  designing  ;  therefore  they  musi  have  had  a  wisely 


active  and  designing  cause  1  So  much  would  plainly  con- 
clude ihe  sum  of  what  we  have  been  pleading  for  ;  and 
what  can  be  plainer  or  doth  require  a  shorter  turn  of 
thoughlsl  At  this  easy  expense  might  any  one  that  hada 
disposition  lo  u.se  his  understanding  lo  such  a  purpose, 
save  himself  from  being  an  atheist.  And  where  is  the 
flaw  ■?  What  joint  is  not  firm  and  strong  in  this  little  frame 
of  discourse  1  which  yet  arrogates  nothing  to  the  contri- 
ver; for  there  is  nothing  in  it  worthy  to  be  called  contri- 
vance; but  things  do  themselves  lie  thus.  And  what  halh 
been  further  said  concerning  the  perfection  and  oneness  i 
of  this  Cause  of  all  things,  (though  somewhat  more  remote 
from  common  apprehension,)  is  what  it  is  likely  would 
appear  plain  and  natural  to  such  as  would  allow  them- 
selves the  leisure  to  look  more  narrowly  into  such  things. 
Atheism  therefore  seems  to  import  a  direct  and  open 
hostility  against  the  most  native,  genuine,  and  facile  dic- 
tates of  common  reason.  And  being  so  manifest  an  enemy 
to  it,  we  cannot  suppose  it  should  be  at  all  befriended  by 
it.  For  that  will  be  always  true  and  constant  to  itself, 
whatsoever  false  shows  of  il  a  bad  cause  doth  sometimes 
put  on ;  that  having  yet  somewhat  a  more  creditable  name, 
and  being  of  a  little  more  reputation  in  the  world,  than 
plain  downright  madness  and  folly.  And  it  will  appear 
how  litile  it  is  befriended,  by  any  thmg  thai  can  justly 
bear  that  name,  if  we  consider  the  pitiful  shifts  the  atheist 
makes  for  his  forlorn  cause ;  and  what  infirm  lottermg 
supports  the  whole  frame  of  atheism  rests  upon.  For 
what  is  there  to  be  said  for  their  hypothesis,  or  against  the 
existence  of  God,  and  the  duenes-s  of  religion  1  For  it, 
there  is  directly  nothing  at  all.  Only  a  possibility  is  al- 
leged, things  might  be  as  they  are,  though  God  did  not 
exist.  And  if  this  were  barely  possible,  how  litile  doth 
that  signify  1  Where  reason  is  not  injuriously  dealt  with, 
it  is  permiited  the  liherlv  of  balancing  things  equally,  and 
of  considering  which  scale  hath  most  weight.  And  is  he 
not  perfectly  blind,  that  sees  not  what  violence  is  done  to 
free  reason'in  this  matter'?  Are  there  not  thousands  of 
things,  not  altogether  impossible,  which  yet  he  would  be 
concluded  allo^ether  out  of  his  wits,  that  should  profess 
10  he  of  Ihe  opinion  ihcv  are,  or  were  actually  so  1  And  as 
to  the  present  ca.se,  how  facile  and  unexceptionable,  how 
plain  and  intelligible,  is  the  account  that  is  given  of  the 
original  of  this  world,  and  the  things  contained  in  it,  by 
resolving  all  mlo  a  Deitv,  the  Author  and  Maker  of  them1 
Whereas  the  wild,  exlravagaut  suppositions  of  atheists,  if 
they  were  admitted  possible,  are  the  most  unlikely  that 
coiild  be  devised.  So  that  if  there  had  been  any  lo  have 
laid  wagers,  when  things  were  taking  their  beginnmg,lhere 
is  nobody  that  would  not  have  ventured  thousands  to  one, 
that  no  such  frame  of  things  (no  not  so  much  as  one  single 
mouse  or  flea)  w^ould  ever  have  hit.  And  how  desperate 
hazards  the  atheist  runs,  upon  ihis  mere  supposed  possi- 
biliiv  il  will  be  more  in  our  way  lo  lake  notice  by  and  by. 
But"  besides,  that  pretended  possibility  plainly  appears 
none  at  all.  It  is  impossible  anv  thing  .should  spring  up 
of  itself  out  of  nothing;  that  any  thing  that  is  alterable, 
should  have  been  necessarilv  of  itself,  such  as  it  now  is; 
that  what  is  of  itself  imaciive,  should  be  the  maker  of 
other  things;  that  the  Author  of  all  the  wisdom  in  the 
world,  should  be,  himself,  unwise.  These  cannot  but  be 
judged  most  absolute  impossibilities,  lo  such  as  do  not  vi- 
olence to  their  own  minds;  or  with  whom  reason  can  be 
allowed  any  the  least  exercise.  Wherefore  the  atheistical 
spirit  is  mo'sl  grosslv  unreasonable, in  withholding  a.-sent, 
where  the  most  uncjainsavable  reason  plainly  exaiLs  it. 

And  are  not  the  aiheist'scavils  as  despicably  silly  against 
the  Deity,  and  (eonsequenllv)  religion  1  Whosoever  shall 
consiiler  iheir  exceptions  againsl  some  things  in  ihcnouon 
of  God,  clernilv,  infinitv,  &c.  which  ihemselve.s,  m  the 
meantime,  are  forced  to  place  elsewhere,  will  he  not  see 
thcv  talk  idlv  1  And  as  for  such  other  impeachments  of 
his'wisdom,  jusiice,  and  goodness,  as  they  take  iheir  ground 
for  from  the  stale  of  affairs,  in  some  respects,  in  this 
present  world,  (manv  of  which  mav  be  seen  in  Lticretius, 
and  answered  hv  Dr.  More  in  his  PiaU>!Hicf,)  how  incon- 
sidernble  will  Ihevbe,  to  anv  one  that  bethinks  him.sell, 
with  how  perfect  and  generous  a  liberty  ihis  world  was 
made,  by  one  that  needed  it  not;  who  had  no  de.-ign,  nor 


by  „ . 

could  have  inclination  to  a  fond,  self-indulgent  glorying 


Chap.  V. 


THE  LIVING  TEMPLE. 


43 


and  vaunting  of  his  own  work ;  who  did  it  with  the  great 
est  facility,  and  by  an  easy,  unexpensive  vouchsafemcnt  of 
his  good  pleasure ;  not  with  an  opcrosc  curiosity,  studious 
to  approve  itself  to  the  peevish  eye  of  every  froward  Mo- 
mus,  or  to  the  nauseous,  squeamish  gust  ol'  every  sensual 
Epicure.  And  to  such  as  shall  not  confine  their  mean 
thoughts  to  that  verj-  clod  or  ball  of  earth  on  which  they 
live;  which,  as  it  is  a  very  small  pan,  may,  for  aught  we 
know,  but  be  the  worst  or  most  abject  pan  of  Grod's 
creation;  which  yet  is  full  of  his  goodness,  and  hath  most 
manifest  prints  of  his  other  excellences  besides,  as  hath 
been  observed;  or  that  shall  not  look  upon  the  present 
state  of  things  as  the  eternal  state,  but  upon  iMs  world 
only  as  an  antechamber  to  another,  which  shall  abide  in 
most  unexceptionable  perfection  fur  ever ; — how  fond  and 
idle,  I  say,  will  all  such  cavils  appear  to  one  that  shall  but 
thus  use  his  thoughts,  and  not  think  himself  bound  to 
measure  his  conceptions  of  God  by  the  uncertain,  rash 
dictates  of  men  born  in  the  dark,  and  that  t.ilk  at  random ; 
nor  shall  affix  anv  thing  to  him,  which  plain  reason  doth 
not  dictate,  or  which  he  do'.h  not  manifestly  assume,  or 
challenge  to  himself  But  that  because  a  straw  lies  in 
my  way,  I  would  attempt  to  overturn  heaven  and  earth, 
what  raging  phrensy  is  ttiis ! 

Again,  it  is  a  base,  abject  temper,  speaks  a  mind  sunk 
and  lost  in  carnality,  and  that  having  dethroned  and  ab- 
jured reason,  hath  abandoned  itself  to  the  hurry  of  vile 
appetite,  and  sold  its  liberty  and  sovereignty  for  the  insipid, 
gustless  pleasures  of  sense;  an  unmanlv  thing — a  degrad- 
ing of  oneself  For  if  there  be  no  God.  what  am  11  A 
piece  of  moving,  thinking  cloy,  whose  ill-compacted  parts 
will  shortly  fly  asunder,  and  leave  no  other  remains  of  me 
than  what  shall  become  the  prey  and  triumph  of  worms  ! 

It  is  a  sad,  mopish,  disconsolate  temper;  cuts  off  and 
quite  banishes  all  manly,  rational  joy ;  all  that  might 
spring  from  the  contemplation  of  the  divine  excellences 
and  glor)',  shining  in  the  works  of  his  hands.  Atheism 
clothes  the  world  in  black,  draws  a  dark  and  du^ki.sh 
cloud  over  all  things;  doth  more  to  damp  and  stifle  ail 
relishes  of  intellectual  pleasure,  than  it  would  of  sensible, 
loeitinguish  the  sun.  What  is  this  world  (if  we  should 
suppose  it  still  to  subsist)  without  God  !  How  grateful 
an  entertainment  is  it  to  a  pious  mind  to  behold  his  glory 
itaraped  on  every  creature,  sparkling  in  every  providence; 
and  by  a  firm  and  rational  faith  to  believe  (when  we  can- 
not see)  how  all  events  are  conspiring  to  bring  about  the 
most  happy  and  blissful  slate  of  things !  The  atheist  may 
make  the  most  of  this  world;  he  knows  no  pleasure,  but 
what  can  be  drawn  out  of  its  dry  breasts,  or  found  in  its 
cold  embraces;  which  yields  as  little  satisfaction,  as  he 
tinds,  whose  arms,  aiming  to  enclose  a  dear  friend,  do  only 
clasp  a  stiff  and  clammy  carcass.  How  uncomfortable  a 
thing  is  it  to  him.  that  having  neither  power  nor  wit  to 
order  things  to  his  own  advantage  or  content,  but  finds 
himself  liable  to  continual  disappointments,  and  the  ren- 
counter of  many  an  unsuspected,  cross  accident,  hath  none 
to  repose  on  that  is  wiser  and  mightier  than  him.self!  But 
when  he  finds  he  cannot  command  his  own  atfairs.  to  have 
the  settled  apprehension  of  an  Almightv  Ruler,  that  can 
with  the  greatest  certainty  do  it  for  us  the  best  wav,  and 
will,  if  we  trust  him— how  satisfying  and  peaceful  a'repose 
doth  this  yield !  And  how  much  the  rather,  inasmuch  as 
that  filial.  unsu.spicious  confidence  and  trust,  which  natu- 
rally tends  to  and  begets  that  calm  and  quiet  rest,  is  the 
very  condition  required  on  my  pan;  and  that  the  chief 
thing  I  have  to  do,  to  have  my  affairs  brought  to  a  good 
puss,  is  to  commit  them  to  his  rnanasement;  and  my  only 
care,  to  be  careful  in  nothing  The  atheist  hath  nothing  to 
mitigate  the  greatness  of  this  lo.'vs,  but  that  he  knows  not 
what  he  loses;  which  is  an  allay  that  will  serve  but  a 
little  while.  And  when  the  most  unsupponable,  pressing 
miseries  befall  him,  he  must  in  bitter  agonies  groan  out  his 
wretched  soul  without  hope,  and  sooner  die  under  his 
burden,  than  say,  Where  is  my  God  and  Maker  ?  At  the 
best,  heexchanges  all  the  pleasure  and  composure  of  mind 
which  cenainly  accompanies  a  dutiful,  son-like  trust,  sub- 

(  Wliich  stonf  t  conSdmllr  >»frr  Uk  tiMn»  of  late  datr.  and  liaiini  liad  a 
™rtiLin  and  arcumitanUal  accvHuit  of  it.  br  ow  (a  •.tij  tatxr  aiid  inU-lli«ml 
rmonl  wlw  If  d  Ihc  n-lation  Irom  him  to  wlioin  list  dreadful  womuu  wai 
imn.  br  hu  Uwd  lalfir  dcoewnl  aaaorule    Bui  I  shall  not  by  a  iKulicular 


mission,  and  resignation  of  ourselves,  and  all  cur  coneern- 
inenis,  to  the  disposal  of  fatherly  wisdom  and  Icve,  for  a 
sour  and  sullen  succumbency  loan  irresistible  fate  or  hard 
necessity,  against  which  he  sees  it  is  vain  to  contend.  So 
that  at  the  best  he  not  only  rages,  but  tastes  nothing  of 
consolation ;  whereof  his  spirit  is  as  incapable,  as  his  des- 
perate affairs  are  of  redress.  And  if  he  have  arrived  to 
that  measure  of  fortitude,  as  not  to  be  much  discomposed 
with  the  lighter  crosses  which  he  meets  with  in  this  short 
time  of  life,  what  a  dreadful  cross  is  it  that  he  must  die! 
How  dismal  a  thing  is  a  certain,  never  to  be  avoided 
death  !  Against  which  as  atheism  hath  not  surely  the  ad- 
vantage of  religion  in  giving  protection ;  so  it  hath  greatly 
the  disadvantage,  in  ati'ording  no  relief  What  would  the 
joy  be  worth  in  that  hour,  that  arises  from  the  hope  of  the 
glory  to  be  revealed  !  And  is  the  want  of  that,  the  total 
sum  of  the  atheist's  mi>ery  at  this  hour"!  What  heart  can 
conceive  the  horror  of  that  one  thought,  if  darted  in  upon 
him  at  that  time,  (a.s  it  is  strange,  and  more  sad,  if  it  be 
not,)  What  becomes  nowof  me,  if  there  prove  to  be  a  God  1 
Where  are  my  mighty  demonstrations,  upon  which  one 
may  venture,  and  which  may  cut  offall  fear  and  danger  of 
future  calamitv  in  this  dark,  unknown  state  I  am  going  . 
into"!  Shall  I  be  the  next  hour  nothing,  or  miserable  1 
Or  if  I  had  opportunity,  shall  I  not  have  sufficient  cause 
to  proclaim,  (asf  once  one  of  the  same  fraternity  did,  by 
way  of  warning  to  a  surviving  companion) — A  great  and  a 
terrible  God!  A  great  and  a  terrible  God  !  A  great  and 
a  terrible  God. 

I  only  add,  'tis  a  most  strangely  mysterious  and  unac- 
countable temper;  such  as  is  hardly  reducible  to  its  pro- 
per causes:  so  that  it  would  puzzle  any  man's  inquir^'  to 
find  out  or  even  give  but  probable  conjectures,  how  so  odd 
and  preternatural  a  disaffection  as  atheism  should  ever 
come  to  have  place  in  a  human  mind.  It  must  be  con- 
cluded a  very  complicated  disease,  and  yet,  when  our 
thoughts  have  fa.<tened  upon  several  things  that  have  an 
aspect  that  way,  as  none  of  them  alone  could  infer  it,  so 
it  IS  hard  to  imagine,  how  all  of  iliem  together  should  ever 
come  to  deprave  reasonable  nature  to  such  a  degree. 

"V\'^,  first,  most  astonishingly  marvellous,  (though  it  is 
apparent  this  distemper  hath  its  rise  from  an  ill  will,)  ihat 
any  should  so  much  as  xrill  that  which  the  atheist  hath 
obtained  of  himself  to  believe ;  or  affect  to  be,  what  he  is. 

The  commonness  of  this  vile  disposition  of  will,  doth 
but  sorrily  shift  off  the  wonder,  nnd  only  with  those  slight 
and  tri/liiig  minds  that  have  resigned  the  office  of  judging 
things  to  their  (more  active)  senses,  and  have  learned  the 
easy  way  of  waving  all  inquiries  about  common  things, 
or  resolving  the  account  into  this  only,  that  they  are 
to  be  seen  every  day.  But  if  we  allowed  ourselves  to 
consider  this  niatter  soberly,  we  would  soon  find,  that 
howsoever  it  must  plainly  appear  a  verii-  common  plague 
upon  the  spirits  of^  men  (and  universal  till  a  cure  be 
wrought)  to  say,  by  way  of  iri.tA,  No  God,  or  I  would 
there  were  none:  yet  by  the  good  leave  of  thein  who 
would  thus  easily  excuse  the  ihintr,  the  commonness  of 
this  horrid  evil  doth  so  little  diminish,  that  it  increases  the 
wonder.  Things  are  more  strange,  as  their  causes  are  more 
hardly  assignable.  What  should  the  reason  be,  that  a 
being  of  so  incomparable  excellency,  so  amiable  and  allur- 
ing glory,  purity,  love,  and  goodness,  is  become  undesir- 
able and  hateful  to  his  own  creatures!  that  such  creatures, 
his  more  immediate,  peculiar  oflsprin  ',  stamped  with  his 
likeness,  the  so  vivid  resemblances  of  his  own  spiritual 
immortal  nature,  are  become  so  wickedly  unnatural  to- 
wards their  common  and  most  indulgent  parent !  what,  to 
wish  him  dead !  to  en\'}-  life  and  being,  to  nim  from  whom 
thev  have  received  their  own !  'Tis  as  strange  as  it  is 
wiiliout  a  cause.  But  they  have  offended  him,  are  in  a 
revolt,  and  sharply  conscious  of  fearful  demerits.  And  who 
would  not  wish  to  live,  imd  to  escape  so  un.supportable 
revenge  ?  'Tis  still  strange  we  would  ever  offend  such  a 
one!  Wherein  were  his  laws  unequal,  his  government 
grievousl  But  since  we  have,  this  only  is  pertinent  to  be 
said  by  them  that  have  no  hope  of  forgiveness,  that  are  left 

rplation  rniify  the  fcntn  of  this  tort  of  men.  who.  taldnc  adTnntare  from  the 
KomrtimedeceireiD  cndulitjr  of  wetl-meamnr  peoijle  ha^e  hut  Uialwny  of 
anawefiitcall  such  thinp,  by  the  one  word  which  icrvedao  Icaniodly  tocoofiilo 


44 


THE  LIVING  TEMPLE. 


Part  I. 


to  despair  of  reconciliation — Why  do  we  sort  ourselves 
with  devils'?     We  profess  not  to  be  such. 

Yea,  but  we  have  no  hope  to  be  forgiven  the  sin  we  do 
not  leave,  nor  power  lo  leave  the  sin  which  now  we  love. 
This,  instead  of  lessening,  makes  the  wonder  a  miracle.  O 
wretched,  forlorn  creature !  Wouldst  thou  have  God  out 
of  being  for  this  !  (I  speak  to  ihee  who  dost  not  yet  pro- 
fess to  believe  there  is  no  God,  but  dost  only  wish  it.^  The 
sustainer  of  the  world !  the  common  basis  of  all  oeing ! 
Dost  thou  know  what  thou  sayest  ?  Art  thou  not  wishing 
thyself  and  all  thinjrs  into  nothing  1  This,  rather  than 
humble  thyself,  and  beg  forgiveness!  This,  rather  than 
become  again  a  holy,  pure,  obedient  creature,  and  again 
blessed  in  him,  who  first  made  thee  so!  It  can  never 
cease,  I  say,  to  be  a  wonder,  we  never  ought  to  cease  won- 
dering, that  ever  this  befell  the  nature  of  man,  to  be  prone 
to  wish  such  a  thing,  that  there  were  no  God  ! 

But  this  is,  'tis  true,  the  too  common  case;  and  if  we 
will  only  have  what  is  more  a  rarity  go  for  a  wonder,  how 
amazing  then  is  it,  That  if  any  man  would,  even  never  so 
fain,  he  ever  cart  make  himself  believe  there  is  no  God  ! 
and  shape  his  horrid  course  according  lo  that  most  horrid 
misbelief!  By  what  fatal  train  of  causes  is  this  ever 
brought  to  passl    Into  what  can  we  devise  to  resolve  if? 

Why  such  as  have  arrived  to  this  pitch  are  much  ad- 
dicted to  the  pleasing  of  their  senses;  and  this  they  make 
their  business;  so  as  that,  for  a  long  time,  they  have  given 
themselves  no  leisure  to  mind  objects  of  another  nature; 
especially  that  should  any  way  tend  to  disturb  ihem  in 
:heir  easy  course;  till  they  are  gradually  fallen  into  a  for- 
getful sleep,  and  the  images  of  things  are  worn  out  with 
them,  that  had  only  more  slightly  touched  their  minds 
oefore.  And  being  much  used  to  go  by  the  suggestions  of 
sense,  they  believe  not  what  they  neither  see  nor  feel. 

This  is  .somewhat,  but  does  not  reach  the  mark;  for 
there  are  many  veiy  great  sensualists,  (as  great  as  they  at 
least,)  who  never  arrive  hither,  but  firmly  avow  it  that  they 
believe  a  Deity,  whatsoever  mistaken  notion  they  have  of 
him ;  whereupon  they  imagine  to  themselves  impunity  in 
their  vicious  course. 

But  these,  it  may  be  said,  have  so  disaccu.stomed 
themselves  to  the  exercise  of  their  reason,  that  they  have 
no  disposition  to  use  their  thoughts  about  any  thing  above 
the  sphere  of  sense;  and  have  contracted  so  dull  and 
sluggish  a  temper,  that  they  arc  no  fitter  to  mind  or  em- 
ploy themselves  in  any  speculations  that  tend  to  beget  in 
them  the  knowledge  of  God,  than  any  man  is  for  discourse 
or  business  when  he  is  fast  asleep. 

So  indeed,  in  reason,  one  would  expect  to  find  it;  but 
the  case  is  so  much  otherwise,  when  we  consider  particular 
instances,  that  we  are  the  more  perplexed  and  entangled 
in  this  inquiiy,  by  considering  how  agreeable  it  is,  thai  the 
mailer  should  be  thus;  and  observing  thai  it  proves,  oft- 
times,  not  to  be  so;  insomuch  that  reason  and  experience 
seem  herein  not  lo  agree,  and  hence  we  are  put  again  upon 
new  conjectures  what  the  immediate  cause  of  this  strange 
malady  should  be.  For  did  it  proceed  purely  from  a 
sluggish  temper  of  mind,  unapt  to  reasoning  and  di.s- 
course;  the  more  any  were  so,  the  more  disposed  they 
should  be  to  atheism :  whereas,  every  one  knows  that 
multitudes  of  persons  of  dull  and  slow  minds,  to  any 
thing  of  ratiocination,  would  raiher5'ou  should  burn  their 
houses,  than  tell  them  they  did  not  believe  in  God  :  and 
would  presently  tell  you,  it  were  pity  he  should  live,  that 
should  but  intimate  a  doubt  whether  there  were  a  God  or 
no.  Yea,  and  many,  somewhat  more  inlelligent,  yet  in 
this  matter  are  shy  of  using  their  rea.son,  and  think  it  un- 
safe, it  not  profane,  to  go  about  to  prove  that  there  ?s  a 
God,  lest  they  should  move  a  doubt,  or  seem  hereby  lo 
make  a  question  of  it.  And  in  the  mean  time,  while  they 
otfer  not  at  reasoning,  ihey  more  meanlv  supply  thai  want, 
after  a  sorry  fashion,  from  their  eduoalion,  ihe  tradition  of 
•heir  forefathers,  common  example,  and  iho  universal  pro- 
fession and  practice  of  some  religion  round  about  ihem; 
and  it  may  be  only  take  the  matter  for  granted,  because 
they  never  heard  such  a  thing  was  ever  doubted  of  or 
called  in  quesijnn  in  all  iheir  lives. 
Whereas,  on  the  other  hand,  they  who  incline  lo  atheism 

(  Aiut.  Eih.  I.  s. 


are,  perhaps,  some  of  them  the  greatest  pretenders  to  rea- 
son. They  rely  little  upon  authority  of  former  times  and 
ages,  upon  vulgar  principles  and  maxims,  but  are  vogued 
great  masters  of  reason,  diligent  .searchers  into  the  myste- 
ries of  nature,  and  can  philosophize  (as  sulBcienlly  appears) 
beyond  all  imagination.  But  'tis  hoped  it  may  be  truly 
said,  for  the  vindication  of  philosophy  and  them  that  pro- 
fess it,  that  modern  atheists  have  liule  of  that  lo  glorj'  in  ; 
and  thai  their  chief  endowments  are  only  their  skill  lo 
please  their  senses,  and  a  faculty  with  a  pitiful  sort  of 
drollery  to  tincture  their  cups,  and  a<ld  a  grace  to  their 
otherwise  dull  and  flat  conversation.  Yet  all  this  howso-  ' 
ever  being  considered,  there  is  here  but  little  advance  made 
to  the  finding  out  whenije  atheism  should  proceed.  For, 
that  want  of  reason  shall  be  thought  the  cause,  what 
hath  been  already  said  seems  to  forbid ;  that  many  igno- 
rant persons  seem  possessed  with  a  great  awe  of  a  Deity, 
from  which  divers,  more  knowing,  have  delivered  them- 
selves. And  yet  neither  doth  the  former  signify  any  thing 
(in  just  interpretation)  to  the  disrepute  of  religion.  For 
truth  is  not  the  less  true,  for  that  some  hold  it  they  know 
not  how  or  why.  Nor  doth  the  latter  make  to  the  reputa- 
tion of  atheism,  inasmuch  as  men,  otherwise  rational,  may 
sometimes  learnedly  dote.  But  it  confirms  us  that  atheism 
is  a  strange  thing,  when  its  extraction  and  pedigree  are  so 
hardly  found  out,  and  it  seems  lobe  directly  of  the  lineage, 
neither  of  knowledge  nor  ignorance,  neither  sound  reason 
nor  perfect  dotage. 

Nor  doth  it  atall  urge  to  say.  And  why  may  we  not  as 
well  stand  wondering,  whence  the  apprehension  of  a  God, 
and  an  addictedness  to  religion,  should  come,  when  we 
find  them  peculiar  neither  to  the  more  knowing  nor  the 
more  ignorant  ■?  For  they  are  apparently  and  congruously 
enough  to  be  derived  from  somewhat  common  to  them 
both — the  impression  of  a  Deity,  universally  put  upon  the 
minds  of  all  men,  (which  atheists  have  made  a  shift  to 
rase  out,  or  obliterate  to  that  degree,  as  to  render  it  illegi- 
ble,) and  that  cultivated  by  the  exercise  of  reason,  in  some, 
and  in  others,  less  capable  of  that  help,  somewhat  con- 
firmed by  education,  and  the  other  accessaries  mentioned 
above. 

Therefore  is  this  matter  still  most  mysteriously  intricate, 
that  there  should  be  mw  temper  anA  persuasion,  agreeing  lo 
hro  so  vastly  diflerenl  sorts  of  persons,  while  yet  we  are 
to  seek  for  a  cause  (except  what  is  most  tremendous  to 
think  of)  from  whence  it  should  proceed,  that  is  common 
to  them  both.  And  here  is,  in  short,  the  sum  of  the  won- 
der, that  any,  not  appearing  very  grossly  unreasonable  in 
other  mailers,  (which  cannot  he  denied  even  of  some  of 
ihe  more  sensual  and  lewder  sort  of  atheists,)  should,  in  so 
plain  and  important  a  case,  be  so,  beyond  all  expression, 
absurd;  that  they  without  scruple  are  pleased  to  think 
like  other  men  iii  matters  that  concern  and  relate  to  com- 
mon practice,  and  wherein  they  might  more  colourably, 
and  with  less  hazard,  go  out  of  the  common  road ;  and  are 
here  onlv  so  dangerously  and  madly  extravagant.  Theirs 
is  therefore  a  particular  madness ;  the  dementia  quoad  hoc ; 
so  much  the  stranger  thing,  because  they  whom  it  pos- 
sesses do  only  in  this  one  case  put  ofl!"  themselves,  and  are 
like  themselves  and  other  men  in  all  things  else.  If  they 
reckoned  it  a  glory  to  be  singular,  they  might  (as  hath 
been  plainly  shown)  more  plattsihiy  profess  it  as  a  principle, 
that  they  nre  not  bound  to  believe  the  existence  of  any 
secular  ruler  (and  consequently  not  be  subject  to  any) 
longer  than  they  see  him,  and  so  subvert  all  policy  and 
government;  or  pretend  an  exemption  from  all  obligation 
to  any  act  of  ju.'^tice,  or  to  forbear  the  most  injurious  vio- 
lence towards  any  man,  because  they  are  not  infallibly 
certain  anv  one  they  see  is  a  human  wight,  and  so  abjure 
all  morality,  as  they  have  already  so  great  a  part ;  Ihan 
offer  with  so  fearful  hazard  lo  a.ssault  the  Deity,  (of  whose 
existence,  if  they  would  but  think  a  while,  they  might  be 
most  infallibly  assured,)  or  go  about  to  subvert  the  foun- 
dations of  religion.  Or.  if  they  would  get  themselves  glory 
by  great  adventures,  or  show  ihomselves  brave  men  by 
expressing  a  fearless  contempt  of  divine  power  and  justice ; 
ihis  fortitude  is  not  human.  These  are  without  the  com- 
pass of  its  object ;'  as  inundations,  earthquakes,  &c.,  are 


CniP.  VI. 


THE  LIVING  TEMPLE. 


46 


said  to  be,  unto  which,  that  any  one  shoald  fearles.sly  ex- 
pose himself,  can  bring  no  profit  to  others,  nor  therefore 
glory  10  him. 

In  all  this  harangue  of  discourse,  the  design  hath  not 
been  to  fix  upon  any  true  cause  of  atheism,  but  to  repre- 
sent it  a  strange  thing;  and  an  atheist,  a  prodigy,  a  mon- 
ster, amongst  miinkind;  a  dreadful  spectacle,  forsaken  of 
the  common  aids  afforded  to  other  men  ;  hung  up  in  chains 
to  warn  others,  and  let  them  see  what  a  horrid  creature 
man  may  make  himself  by  voluntary  aversion  from  God 
that  made  him. 

In  the  meantime,  they  upon  whom  this  dreadful  plague 
is  not  fallen,  may  plainly  see  before  them  the  object  of 
that  worship  which  is  imported  by  a  temple — an  existing 
Deity,  a  God  to  be  worshipped.  Unto  whom  we  shall 
yet  see  further  reason  to  design  and  consecrate  a  temple 
for  that  end,  and  even  ourselves  to  become  such,  when  we 
have  considered  what  comes  next  to  be  spoken  of;  his 
concersabUntss  iHti  men. 


CHAPTER  VI. 


lute  perfection  proved  of  God  represents  him  a  fit  otyect  of  reli^on.  From 
t)iunc«  moa-  particularly  deduced  to  this  purpose.  His  omniscienc>-,  omniiH>. 
tcncy.  unlimited  goodness,  immensity.  Curcetlsus's  argulnenU  against  ttiis 
last  considea-d. 


I.  Nor  is  the  thing  here  intended  less  nece.ssary  to  a 
temple  and  religion  than  what  we  have  hitherto  been  dis- 
coursing of  For  such  a  sort  of  deity  as  should  shut  up 
itself,  and  be  reclu.'ied  from  all  converse  with  men,  would 
leave  us  as  disfurnished  of  an  object  of  religion,  and  would 
render  a  temple  on  earth  as  vain  a  thing,  as  if  there  were 
none  at  all.  It  were  a  being  not  to  be  worshipped,  nor 
with  any  propriety  to  be  called  God,  more  (in  some  re- 
spect less)  than  an  image  or  statue.  We  might  with  as 
rational  design  worship  for  a  god  what  were  scarce  worthy 
to  be  called  the  shadow  of  a  man,  as  dedicate  temples  to  a 
wholly  unconversable  deity.  That  is,  such  a  one  as  not 
only  will  not  vouchsafe  to  converse  with  men,  but  that 
cannot  admit  it ;  or  whose  nature  were  altogether  incapa- 
ble of  such  converse. 

For  that  measure  and  latitude  of  sense  must  be  allowed 
unto  the  expression,  [conversableness  with  men,]  as  that 
it  signify  both  capacity  and  propension  to  such  converse  : 
thai  God  is  both  oy  his  nature  capable  of  it,  and  hath  a 
gracious  inclination  of  will  thereunto.  Yea  and  we  will 
add,  (what  is  also  not  without  the  compass  of  our  present 
theme,  nor  the  import  of  this  word  whereby  we  generally 
express  it,)  that  he  is  not  only  inclined  to  converse  with 
men,  but  that  he  actually  doth  it.  As  we  call  him  a  con- 
versable person  that  upon  all  befitting  occasions  doth  freely 
converse  with  .such  £is  have  any  concern  with  him.  It  will 
indeed  be  necessary  to  distinguish  God's  converse  with 
men,  into  That  which  he  hath  in  common  with  a// men,. so 
as  to  sustain  them  in  their  beings,  and  some  wav  intiuence 
their  actions;  (in  which  kind  he  is  also  conversant  with 
all  his  creatures;)  and  That  which  he  more  peculiarly 
hath  with  fiood  men. 

And  though  the  consideration  of  the  latter  of  these  will 
belong  to  the  discourse  concerning  his  temple  itself  which 
he  hath  with  and  in  them ;  yet  it  is  the  former  only  we 
have  now  to  consider  as  presupposed  thereto,  and  as  the 
^ound  thereof;  together  with  his  gracious  propension  to 
the  latter  also. 

As  the  great  apostle,  in  his  discourse  at  Athens,  lays 
the  same  ground  for  acquaintance  with  God,  (which  he 
intimates  should  be  .set  afoot  and  continued  in  another 
sort  of  temple  than  is  made  with  hands,)  that  he  hath  given 
to  all  breath  and  being  and  all  things,  and  that  he  i.<  near 
and  ready,  (whence  thev  should  therefore  .seek  him,  if 
hanly  they  might  feel  aher  him,  and  find  him  out,)  in 
order  to  further  converse.  And  here,  our  business  will 
have  the  less  in  it  of  labour  and  difiiculty;  for  thai  we 

a  Ac   dcsiciurc  fniidcm  non  licet  nuibus  in  lucii  Dii  dcfiul.     Cum  nc 


shall  have  little  else  to  do,  besides  only  the  applying  of 
principles  already  a.sserted  (or  possibly  the  more  express 
adding  of  some  or  other  that  were  implied  in  what  hath 
been  said)  to  this  purpose.  From  which  principles  it  will 
appear,  that  he  not  only  can,  but  that  in  the  former  sense 
he  doth,  converse  with  men,  and  is  graciously  inclined 
thereto  in  the  latter.  And  yet  because  the  former  is  more 
deeply  fundamental,  as  whereon  all  depends,  and  that  the 
act  of  it  is  not  denied  for  any  other  rea.son  than  an  ima- 
gined impossibility  ;  that  is,  it  is  not  said  he  doth  not  sus- 
tain and  govern  the  world  upon  any  other  pretence,  but 
that  he  cannot,  as  being  inconsistent  with  his  nature  2md 
felicity.  This  we  shall  therefore  more  directly  apply  our- 
selves to  evince,  That  his  nature  doth  not  disallow  it,  but 
necessarily  includes  an  aptitude  thereto. 

Nor  yet,  though  it  may  be  a  less  laborious  work  than 
the  former  that  we  have  despatched,  is  it  altogether  need- 
less to  deal  somewhat  more  expressly  in  this  matter ; 
inasmuch  as  what  opposition  hath  been  made  to  religion 
in  the  world,  hath  for  the  most  part  been  more  expressly 
directed  against  this  ground  of  it.  I  .say  more  expressly; 
for  indeed  by  plain  and  manifest  consequence  it  impugns 
that  also  of  God's  existence  :  that  is,  through  this  it  strikes 
at  the  other.  For  surely  (howsoever  any  may  arbitrarily, 
and  with  what  impropriety  and  latitude  of  speech  they 
please,  bestow  titles  and  eulogies  here  or  there)  that  being 
is  not  God,  that  cannot  converse  with  men,  supposing 
them  such  as  what  purely  and  peculiarly  belongs  to  the 
nature  of  man  would  bespeak  them.  So  that  they  who 
have  imagined  such  a  being,  and  been  pleased  to  call  it 
God,  have  at  once  said  and  unsaid  the  same  thing.  That 
deity  was  but  a  creature,  and  that  cmly  of  their  own  fancy; 
and  they  have  by  the  same  breath  blown  up  and  blasted 
their  own  bubble,  made  it  seem  something  and  signify 
nothing:  have  courted  it  into  being,  and  rioted  it  again 
quite  out  of  it.  In  their  conceit,  created  it  a  god  ;  in  their 
practice,  a  mere  nullity.  And  it  equally  served  their  turn, 
and  as  much  favoured  the  design  of  being  wicked,  to  ao- 
knowledge  only  a  god  they  could  imagine  and  dis-imagine 
at  their  own  plea-sure,  as  to  have  acknowledged  none  at 
all.  It  could  do  no  prejudice  to  their  affairs  to  admit  of 
this  fictitious  deity,  that  they  could  make  be  what  or 
where  they  pleased  ;  that  should  atTect  ea.se  and  pleasure, 
and  (lest  his  pleasure  and  theirs  should  interfere)  that 
they  could  confine  to  remote  territories,  and  oblige  to 
keep  at  an  obedient  and  untroublesome  distance.  Nor, 
though  no  imagination  could  be  more  madly  extravagant 
than  that  of  a  (>od  no  way  concerned  in  the  forming  and 
governing  of  the  world  ;  and  notwithstanding  whom,  men 
might  take  their  liberty  to  do  what  they  listed ;  yet  (as 
hath  been  observed  long  ago,  that  no  opinion  was  ever  so 
monstrously  absurd,  as  not  to  be  owned  by  some  of  the 
philosophers)  hath  not  this  wanted  patronage,  and  even 
among  them  who  ha%'e  obtained  to  be  esteemed  (not  to 
say  idolized)  under  that  name.  Which  would  be  seen,  if 
it  were  worth  the  while  to  trouble  the  reader  with  an  ac- 
count of  the  Epicurean  deity.  As  it  can  only  be  with 
this  design,  that  the  representation  may  render  it  (as  it 
cannot  but  do)  ridiculous  to  sober  men ;  and  discover  to 
the  rest  the  vanity  of  their  groundless  and  self-contradict- 
ing hope,  (still  too  much  fostered  in  the  breasts  of  not  a 
(ev!,)  who  promise  themselves  impunity  in  the  most  licen- 
tious course  of  wickedness,  upon  the  security  only  of  this 
their  own  idle  dream.  That  is,  if  there  be  a  God,  (which 
they  reckon  it  not  so  plausible  flatly  to  deny,)  he  is  a 
being  of  either  so  dull  and  phlegmatic  a  temper  that  he 
cannot  be  concerned  in  the  actions  and  affairs  of  men,  or 
so  .soft  and  ea-sj-  that  he  will  not.  But  because  his  good 
will  alone  was  not  so  safely  to  be  relied  on,  it  was  thought 
the  securer  way  not  to  let  it  be  in  his  power  to  iiiiermed- 
dle  with  their  concernments.  And  therefore  being  to  frame 
their  own  God,  to  their  own  turn,  thus  the  mauer  was  of 
old  contrived. 

First,  Great  care  was  taken.  That  he  be  set  at  a  dis- 
tance remote  enough  ;  that  he  be  complimented  out  of  this 
world,  as  a  place  too  mean  for  his  reception,  and  unwor- 
thy such  a  presence  ;  they  being  indeed  unconcerned 
where  he  had  his  residence,  so  it  were*  not  too  near  them, 

□octcr  quidetn  hie  tnuijdus,  digna  ut  illorum  Ndes.— Phil.  Epicur.  Syntac, 


46 


THE  LIVING  TEMPLE. 


Part  I. 


So  that  a  confinement  of  him  somewhere,  was  thought 
altogether  necessary. 

Secondly,  And  then,  with  the  same  pretence  of  great 
observance  and  rc.<pect,  it  is  judged  too  great  a  trouble  to 
him,  and  inconsistent  with  ihe  felicity  of  his  nature  and 
being,  that  he  should  have  given  himself  any  diversion  or 
disturbance,  by  making  the  world  ;  from  the  care  and  la- 
bour whereof  he  is  with  all  ceremony  to  be  excused,  it 
being  too  painful  and  laborums  an  undertaking  for  an  im- 
mortal and  a  happy  being.  Besides  that  he  was  altogether 
destitute  of  instruments  and  utensils  requisite  to  so  great 
a  performance.'' 

Whence  also,  Thirdly,''  He  was  with  the  same  rea.son 
to  be  excused  of  all  the  care  and  encumbrance  of  govern- 
:nent;  as  indeed,  what  right  or  pretence  could  he  have  to 
the  government  of  a  world  that  chose  him  not,  which  is 
not  his  inheritance,  and  which  he  never  made  'i  But  all  is 
very  plausibly  shadowed  over  with  a  great  appearance  of 
reverence  and  veneration,  with  magnificent  elogies  of  his 
never-interrupted  felicity  ;  whence  also  it  is  made  a  very 
great  crime  not  to  free  even  the  divine  nature  itself  from 
business :  though  yet  the  true  ground  and  root  of  this 
Epicurean  faith  dolh  sometime  more  apparently  discover 
itself,  even  an  impatiency  of  the  divine  government,  and 
a  regret  of  that  irksome  bondage  which  the  acknowledg- 
ment of  a  Deity,  that  were  to  be  feared  by  men,  would  infer 
upon  them. 

And  therefore.  Fourthly,  He  is  further  expressly  asserted 
to  be  such  as  need  not  be  feared,  as  cares  not  to  be  wor- 
shipped, a.s  with  whom  neither  anger  nor  favour  hath  any 
place.  So  that  nothing  more  of  duty  is  owing  to  him  than 
a  certain  kind  of  arbitrary  veneration,  which  we  give  to 
any  thing  or  person  that  we  apprehend  to  excel  us,  and  to 
be  in  some  respect  better  than  ourselves :  an  observance 
merely  upon  courtesy.  But  obedience  and  subjection  to 
his  government,  fear  of  his  displeasure,  expectation  of  his 
favour  and  benefits,  have  no  place  left  them.  We  are  not 
obliged  to  worship  him  as  one  with  whom  we  have  any 
concern,  and  do  owe  him  no  more  homage  than  we  have 
to  the  Great  Mogul,  or  the  Cham  of  Tartary,  and  indeed 
are  less  liable  to  his  severity,  or  capable  of  his  favours, 
than  theirs ;  for  of  theirs,  we  are  in  some  remote  possi- 
bility, of  his,  in  none  at  all.  In  one  word,  all  converse 
between  him  and  man,  on  his  part  by  providence,  and  on 
ours  by  religion,  is  quite  cut  off.  Which  evidently  appears 
(from  what  hath  been  already  collected  out  of  his  own 
words,  and  theirs  who  pretended  to  speak  that  so  admired 
aulhor's  mind  and  sense)  to  be  the  .scope  and  sum  of  the 
Epicurean  doctrine,  in  this  matter;  and  was  indeed  ob- 
served to  be  so  long  ago,  by  one  that  we  suppose  lo  have 
had  better  opporlunily  and  advantages  to  know  il,  than 
we  :  who,  discoursing  that  a  man  carmot  live  pleasantlv, 
according  to  the  principles  of  Epicurus;  and  ihat  accord- 
ing to  his  doctrine  beasLs  are  more  happy  than  men  ; 
plainly  gives  thisJ  reason  why  he  says  so,  viz.  that  the 
Epicureans  took  away  providence,  and  that  the  design  of 
their  discoursing  concerning  God  was,  that  we  might  not 
fear  him. 

Unto  which  purpose  also  much  more  may  be  seen  in  the 
same  author  elsewhere,  when  he  more  directly  pleads 
(among  divers  more  philosophical  subjects)  on  behalf  of 
religion  against  the  Epicurean  doctrine,  which^'  he  saiih 
they  leave  lo  us  in  word  and  show,  but  by  their  principles 
take  away  indeed,  as  they  do  nature  and  the  soul,  &c. 

It  is  then  out  of  question,  Ihat  the  doctrine  of  Epicurus 
utterly  takes  away  all  iniercour.'-e  between  God  aind  man. 
Which  yet  were  little  worth  our  notice  or  coiLsideration, 


;  Nihil  In.ntl 


ill.iln 


.III. I 


Nihil 


11111001  nniun  prr.\,i|.'iil,.|T,,  |.t  '-...'I'.in: '     ..    '>  i.i.  mi    •  I  ..iiiriia  oil  SO 

porlinerc  ptilainlrm,  riiri«8iirn  rt  piriiiitii  tiruotii  l)<  iiiii  Veil  iihl  nupra  Hu. 
mniiD  anie  onilo^  CcihIo  cum  vita  jncprt-t  In  tonis  oppn'wa  ^iivi  Hub  mlipono 
Primum  Omiui  h'.mo  Uneanintr  Kpicunui,  tfi^Jtrft  champion  qf  irreJiflon.) 
Liicret  To  tohtcA  purpose  baiaea  leluu  tre  have  in  Larrt  T-i  ^a>ntpioi/ 
Kai  afOaprou.  oi.rt  iivru  !r/)U);iara  rv".  """  "^X""  7:apt\tt  i.ij-l  oym 
opyati.  ovTt  \aptci  avvcycrar  if  aoUtvct  yap  nav  rfi  r'ninnin\  t.  lO,  Much 
nu/rf  (*  coUccted  in  the  St/nla^n.  Nam  pt  pnrntnna  Di-cmim  iintiira  homi- 
Ijimi  nictate  cijloretiir.  rum  ipternn  e«iM»t  i-t  l)Ciili»Bimn.  Unhii  pnim  voiii*rn. 
*.'uiMm  juitam  quicquid  cxccllit.    Et  inctui  omnii.  a  vi  atquc  ira  Dcorum  pulsus 


nor  would  it  answer  any  valuable  end  or  purpose  to  revive 
the  mention  of  such  horrid  opinions,  or  tell  the  world 
what  such  a  one  .said  or  thought  iw-o thousand  years  ago; 
if  their  grave  had  been  faithful  to  its  trust,  and  had  retain- 
ed their  filthy  poisonous  savour  within  its  own  unhallowed 
cell. 

But  since  (against  what  were  so  much  to  have  been  de- 
sired, that  their  womb  might  have  been  their  grave)  their 
grave  becomes  their  womb,  where  they  are  conceived, and 
formed  anew,  and  whence  by  a  .second  birih  they  spring 
forth  afresh,  to  the  great  annoyance  of  the  world,  the  de- 
bauching and  endangering  of  mankind;  and  that  il  is  ne- 
cessary some  remedy  be  endeavoured  of  so  morlal  an  evil, 
it  was  also  convenient  to  run  it  up  lo  its  original,  and  con- 
tend against  it  as  in  its  primitive  slate  and  vigour. 

Wherefore  this  being  a  true  (though  it  be  a  verj'  short) 
account  of  the  Epicurean  god,  resulting  all  into  this  shorter 
sum.  That  he  is  altogether  unconversable  with  men,  (and 
such  therefore  as  cannot  inhabit  their'iemple,  and  for 
whom  they  can  have  no  obligation  or  rational  design  to 
provide  any,)  it  will  be  requisite  in  reference  hereto,  and 
suitable  lo  our  present  scope  and  purpose,  severally  to 
evince  these  things: — 1.  That  Ihe  existence  of  such  a 
being  as  this  were  impossible  ever  lo  be  proved  unto  men, 
if  it  did  exist — 2.  That  being  supposed  without  any  good 
ground,  it  is  equally  unimaginable  that  the  supposition  of 
it  can  intend  any  valuable  or  good  end — 3.  That  this 
suppo.sed  being  cannot  be  God,  and  is  most  abusively  so 
called;  as  hereby,  the  true  God,  the  Cause  and  Author 
of  all  things,  is  intended  lo  be  excluded— 4.  That  it  be- 
longs to,  and  may  be  deduced  from,  Ihe  true  notion  of 
God  which  halh  been  given,  (and  proved  by  parts  of  a 
really  existent  Being,)  that  he  is  such  as  can  converse 
with  men. 

For  the  first.  That  there  is  no  way  to  prove  the  existenco 
of  such  a  being,  is  evident.  For  what  ways  of  proving  it 
can  be  thousht  of,  which  the  supposition  itself  doth  not 
forbid  and  reject  1  Is  it  to  be  proved  by  revelation  1  Bui 
that  supposes  converse  with  men,  and  destroys  what  it 
should  prove,  that  such  a  being,  having  no  converse  with 
men,  dolh  exist.  And  where  is  that  revelation  ■?  Is  it 
written  or  unwritten  ;  or  who  are  its  vouchers  1  Upon 
what  authority  doth  it  rest  1  Who  was  appointed  to  inform 
the  world  in  this  matter  7  Was  Epicurus  himself  the 
common  oracle?  Why  did  he  never  tell  men  so  !  Did  he 
ever  pretend  to  have  seen  any  of  these  his  vogued  godsl 
No,  Ihey  are  confessed  not  to  be  liable  lo  our  sense,  any 
more  than  the  inane  itself  And  what  miracles  did  he  ever 
work  to  confirm  the  truth  of  his  doctrine  in  this  matter  1 
Which  sure  was  reasonably  to  be  expected  from  one  who 
would  gain  credit  to  diciates  so  contrarj'  to  the  common 
sentiments  of  the  rest  of  mankind,  and  that  were  not  to 
be  proved  any  other  way.  And  what  other  way  can  be 
devised?  Cari  it  admit  of  rational  demonstration  ?  What 
shall  be  the  medium  ?  Shall  it  be  from  the  cause?  But 
what  cause  can  (or  ever  did')  he  or  his  tbllowers  a.ssign  of 
God?  Or  from  efli-cts?  Ana  what  shall  they  be,  when  the 
matter  of  the  whole  tmiversc  is  supposed  ever  to  have 
been  of  itself,  nnd  the  particular  frame  of  every  thing 
made  thereof,  to  have  resulted  only  of  the  ca.sual  coalitioa 
of  Ihe  parts  of  that  matter,  and  no  real  being  is  supposed 
besides  ?  Or  shall  it  be  that  their  idea,  which  Ihey  have  of 
God,  includes  exislence,  as  so  belonging  lo  him  Ihat  he 
cannot  but  exist  ?  But  by  what  righl  do  ihey  affix  such 
an  idea  to  their  pelite  and  fictitious  deities?  How  will 
Ihey  prove  their  idea  irue  ?  Or  are  we  bound  to  take  iheir 
words  for  it  ?    Yea  it  is  easily  proved  false,  and  repugnant 


Allot  munihim  fecit,  ot  in  munilo  iHUninos  lit  ah  tioniiitibuB  cclerrlurt  At  <luij 
Deo  riiltUM  hiiminum  ronfert,  iK'alo,  et  nulla  re  imli^renti.    Sect.  S.  cap.  3. 

d  KaiTOlei/icvifriji  ff/»Xi?l/.fj  TovQcovTiii'irpofoiai'ai:eXtTi)y,l^irovro 
<l^  c\vtei  ypTj^ati  nXcov  exoyrti  ot  tiponpot  Tail-  Otipiotv  Kpoi  ra  i]i^a){ 
^riv,  exti  (tf  rcXoi  i}v  rav  ncpi  On.ti'  %oycv,  to  pij  ibolinaGai  dioi,  aWa 
itawraedai  irparropcfovt,  0ttiatoTtpov  oipat  tovto,  iic.    Ptut. 

e  Adverntf  Cntotrni.  tlun  ovy  avoXciirovai  fwitv  xat  tti-xri*-  xat  Cwoi*; 
i>>f  opKOv,  o'i  ev\riy,  oif  Ovatav,  (iii  npoaicvvTutty,  pqpart  xat  \oyMt.  «a(  rwi 
^avai  Kai  rpooKoitioQat  Kttt  oyiipa^cty,  a  rati  apxatf  «ai  Toti  f»yftaety 
ayatpovoir.  i'nio  rrfn'rh  purpoae  is  that  aluo  in  Tullj/.  Aloliamdciajicti. 
tatii,  de  I'l'' '''    1  ii.'.M.  I  irns  tibmii  RcriiHiit  Rpiciinis.    Ad  quoinodo  in  hi*  1o- 

(HiitiirT  ijM I  s,.ii>%.oliim  Pontiticef  inaJtinnw  teaudiredicasnon 

ouin,  nut  '■•I I  liiiidituii  rcliffioncm  ;  Nee  manibus  ut  Xcrxn,  sihI 

mtionibu^  1.  u  i  .,  1. .  .Mil.  >  i  iinisevcrtcriL    De  Saturn  Deot^in. 


Ch»p.  VI. 


THE  LIVING  TEMPLE, 


47 


to  itself,  while  they  would  have  that  to  be  necessarily 
eiistcni  (as  they  must  if  they  will  have  it  existent  at  all, 
unio  which,  in  the  meanlime,  they  deny  the  other  perfec- 
tions which  necessary  existence  hath  been  proved  to  include. 
But  how  vain  and  idle  irillin?  is  it,  arbitrarily  and  by  a 
random  fancy  to  imagine  any  thing  what  we  please,  and 
attributing  ol  our  own  special  grace  and  favour  necessary 
existence  to  it,-thence  to  conclude  that  it  doth  exist,  only 
because  we  have  been  pleased  to  make  that  belong  to  ihe 
notion  of  it  1  What  so  odd  and  uncouth  composition  can 
we  form  any  conception  of,  which  we  may  not  make  exist, 
at  this  rale  t 

But  the  notion  of  God  is  not  arbitrary,  but  is  natural, 
proleptical,  and  common  to  men,  impressed  upon  the  minds 
of  all ;  whence  they  say  it  ought  not  to  be  drawn  into  con- 
troversy. What !  thef  Epicurean  notion  of  him  1  We 
shall  inquire  further  into  that  anon.  And  in  the  mean- 
time need  not  doubt  to  say,  any  man  might  with  a.s  good 
pretence  imagine  the  ridiculous  sort  of  gods  described  in 
Cicero's  ironical  supposition,  and  affirm  them  to  exist,  as 
they  those  they  have  thought  lit  to  feign,  and  would  impose 
upon  the  belief  of  men.  And  when  they  have  fancied 
these  to  exist,  is  not  that  a  mighty  proof  that  they  indeed 
do  so  1  But  that  which  for  the  present  we  allege,  is,  that 
supposing  their  notion  were  ever  so  absolutely  universal 
and  agreeing  with  the  common  sentiments  of  all  other  men, 
they  have  yet  precluded  themselves  of  any  right  to  argue, 
from  its  commonness,  to  the  existence  of  the  thing  itself 
Nor  can  they  upon  their  principles  form  an  argument 
hence,  that  shall  conclude  or  signify  any  thing  to  this  pur- 
pose. None  can  be  drawn  hence,  that  will  conclude  im- 
mediately, and  itself  reach  the  mark,  without  the  addition 
of  some  further  thing,  which  so  ill  sorts  wilh  the  rest  of 
their  doctrine,  that  it  would  subvert  the  whole  frame.  That 
is,  it  follows  not,  that  bccau.se  men  generally  hold  that 
there  is  a  God,  that  therefore  there  is  one ;  otherwise  than 
as  that  consequence  can  be  justified  by  this  plain  and  irre- 
fragable proof^That  no  reason  can  be  devised  of  so  gene- 
ral an  agreement,  or  of  that  so  common  an  impression 
upon  the  minds  of  men,  but  this  only ;  that  it  must  have 
proceeded  from  one  common  cause,  viz.  God  himself; 
who  having  made  man  .so  prime  a  part  of  his  creation, 
hath  stamped  with  his  own  signature  this  nobler  piece  of 
his  workmanship,  and  purposely  made  and  framed  him  to 
the  acknowledgment  and  adoration  of  his  Maker. 

Bui  how  shall  they  argue  so,  who,  while  they  acknow- 
ledge a  God,  deny  man  to  be  his  creature,  and  will  have 
him  and  all  things  to  be  by  chance,  or  without  dependence 
on  any  Maker"?  What  can  an  impression  infer  to  this 
purpose,  that  comes  no  one  can  tell  whence  or  how;  but 
IS  plainly  denied  to  be  from  him,  whose  being  they  would 
argiie  from  il  ^ 

The  ob.servation  of  so  common  an  apprehension  in  the 
minds  of  men,  might  (upon  their  supposition)  beget  much 
wonder,  but  no  knowledge ;  and  may  perplex  men  much, 
how  such  a  thing  should  come  to  pa.ss,  without  making 
them  any  thing  the  wiser;  and  would  infer  astonishment, 
sooner  than  a  good  conclusion,  or  than  it  would  solidly 
prove  any  important  trulh.  And  do  they  think  they  have 
salved  the  business,  jnd  given  us  a  satisfying  accoimt  of 
this  matter,  by  telling  us,  This  impression  is  from  nature, 
as  they  speak  T  It  were  to  be  wished  some  of  them  had 
told  us,  or  could  yet  tell  us,  what  they  meant  by  nature. 
Is  it  any  intelligent  principle,  or  was  il  guided  by  any  such  ? 
If  yea,  whence  came  this  impression,  but  from  God  him- 
self ?  For  surely  an  intelligent  Being,  that  could  have  this 
universal  influence  upon  ihe  minds  of  all  men,  is  much 
liker  10  be  God  than  the  imaginary  entities  ihcy  talk  of, 
that  are  bodies,  and  no  boilies,  have  blood,  and  ho  bloott, 
members,  and  no  members,  are  some  where,  and  no  where ; 
or  if  ihey  be  any  where,  are  confined  to  .some  certain  places 
remote  enough  from  our  world  ;  with  the  alTaifs  whereof, 
or  any  other,  ihey  cannot  any  way  concern  them.selves, 
without  quite  undoing  and  spoiling  their  felicity.  If  they 
say  No,  and  that  nature,  which  put  this  stamp  upon  (he 
minds  of  men,  is  an  utterly  unintelligent  thing,  nor  was 
ever  governed  bv  any  thing  wiser  than  itself— strange '.  that 
blind    and    undesigning    nature  should,  without    being 


prompted,  become  thus  ignorantly  officious  to  these  idle, 
Voluptuary  godlings  ;  and  should  so  effectually  take  course 
they  might  be  known  to  the  world,  who  no  way  ever 
obliged  it,  nor  were  ever  like  to  do !  But  to  regress  a 
liitle,  fain  I  would  know  what  is  this  thing  they  call  na- 
ture ■?  Is  It  any  thing  else  than  the  course  and  inclination 
of  conspiring  atoms,  which  singly  are  not  pretended  to 
bear  any  such  impression ;  but  as  they  luckily  club  and 
hit  together,  in  the  composition  of  a  human  soul,  by  the 
merest  and  strangest  enance  that  ever  happened  1  But 
would  we  ever  regard  what  they  say  whom  we  believe  to 
speak  by  chance  1  Were  it  to  be  supposed  that  characters 
and  words  serving  to  make  up  some  proposition  or  other, 
were  by  some  strange  agitation  of  wind  and  wa  \cs  impresseti 
and  figured  on  the  sand;  would  we,  if  we  really  believed 
the  matter  came  to  pa-ss  only  by  such  an  odd  casualty, 
think  that  proposition  any  whit  the  truer  for  being  there, 
or  take  this  for  a  demonstration  of  its  truth,  any  more  than 
if  we  had  seen  it  in  a  ballad  1  Because  men  have  casu- 
ally come  to  think  so,  therefore  there  are  such  beings,  (to 
be  called  gods,)  between  whom  and  them  there  never  was 
or  shall  be  any  intercourse  or  mutual  concern.  It  follows 
as  well,  as  that  because  the  staff  stands  in  the  comer,  the 
morrow  will  be  a  rainy  day.  The  dictates  of  nature  are 
indeed  most  regardable  things  taken  as  expressions  of  his 
mind,  or  emanations  from  him,  who  is  the  Author  and  God 
of  nature:  but  abstracted  from  him,  they  are  and  signify 
as  much  as  a  beam  cut  off  from  the  body  of  the  sun  ;  or  a 
person  that  pretends  himself  an  ambassador,  without  cre- 
dentials. 

Indeed,  (a-s  is  imported  in  the  words  noted  from  that 
grave?  pagan  a  little  before,)  the  principles  of  these  men 
destroy  quite  nature  itself,  as  well  as  every  thing  of  reli- 
gion ;  and  leave  us  the  names  and  show  ol'^lhem,  but  take 
away  the  things  themselves.  In  sum,  though  there  be  no 
such  impression  upon  the  minds  of  men  as  that  which  they 
talk  of,  yet  if  there  were,  no  such  thing  can  be  inferred 
from  it,  as  they  would  infer;  their  principles  taking  away 
all  connexion  between  the  argument,  and  what  they  would 
argue  bj'  it. 

•2.  We  have  also  too  much  reason  to  add.  That  as  the 
supposition  of  such  a  being,  or  sort  of  beings,  can  have  no 
sufficient  ground  ;  so  it  i.s  equally  unconceivable  that  it 
can  be  intended  for  any  good  end.  Not  that  we  think  the 
last  assertion  a  sufficient  sole  proof  of  this  ;  for  we  easily 
aclcnowledge  that  it  is  passible  enough,  men  may  harm- 
lessly and  with  innocent  intentions  attempt  the  building 
very  weighty  and  important  truths  upon  weak  and  insuffi- 
cient foundations;  hoping  they  have  offered  thai  as  a  sup- 
port unto  truth,  which  proves  only  a  useless  cumber.  Nor 
were  il  just  to  impute  treachery,  where  there  is  ground  for 
the  more  charitable  censure,  that  the  mi.sadventure  pro- 
ceeded only  from  want  of  judgment  and  shortness  of 
discourse.  But  it  is  neither  needful  nor  seemly,  that 
charity  which  can  willingly  wink  in  some  cases,  should 
therefore  be  quite  blind;  or  that  no  difference  should  be 
made  of  well-meant  mistakes,  and  mischief  thinly  hid  and 
covered  over  with  specious  pretences.  And  let  it  be  so- 
berly considered,  what  can  the  design  be.  afler  the  cashier- 
ing of  all  solid  grounds  for  the  proving  of  a  Deiiy,  at 
length  to  acknowledge  il  upon  none  at  all  1  As  if  their 
acknowledgment  must  owe  iLself  not  to  their  reason,  but 
their  courtesy.  And  when  they  have  done  what  they  can 
to  make  the  rest  of  men  believe  ihey  have  no  need  to  own 
any  GikI  at  all,  and  ihey  can  tell  how  all  that  concerns  the 
making  and  governing  the  world  may  well  enough  be  des- 
patched wiihoui  any,  yet  at  last  they  will  be  so  generous 
as  to  be  content  there  shall  be  one,  however.  What,  I  say, 
can  the  design  of  this  be,  thai  they  who  have  coniended 
wilh  all  imaginable  obstinacy  against  the  most  plain  and 
convincing  evidences,  that  do  even  defy  cavil ;  luive  quite 
foughl  Ihemselves  blind,  tind  lost  their  eyes  in  the  en- 
counier  ;  so  that  ihey  are  ready  to  swear  the  sun  is  a  clod 
of  din,  and  noon-day  light  is  to  them  the  very  blackness 
of  darkness?  They  cannot  see  a  Deity  encircling  ihem 
with  the  brightest  beams,  and  shining  upon  them  wilh  the 
mo.sl  conspicuous  glor)'  through  everj-  Ihing  that  occurs, 
and  all  things  that  encompa.«s  ihem  on  even,'  side.  And 
(  Plularch. 


48 


THE  LIVING  TEMPLE. 


FiJtTl. 


yet  when  all  is  done,  and  iheir  thunder-struck  eyes  make 
them  fancy  they  have  put  out  the  sun ;  they  have  won 
the  day,  have  cleared  tnc  field,  and  are  absolute  victors  ; 
they  have  vanquished  the  whole  power  of  their  most 
dreaded  enemy,  the  light  that  reveals  God  in  his  works — 
after  all  this,  without  any  inducement  at  all,  and  having 
triumphed  over  every  thing  that  looked  like  an  argument 
to  prove  it,  they  vouchsafe  to  say  however,  of  their  own 
accord ,  There  is  a  God.  Surely  if  this  have  any  design  at 
all,  it  must  be  a  very  bad  one.  And  see  whither  it  tends. 
They  have  now  a  god  of  their  own  making;  and  all  the 
being  he  lialh,  depends  upon  Iheir  grace  and  favour.  They 
are  nut  his  creatures,  but  he  is  theirs;  a  precarious  deity, 
that  shall  be  as  long,  and  what,  and  where,  they  please  to 
have  him.  And  if  he  di.splease  them,  they  can  think  him 
back  into  nothing.  Here  seems  the  depth  of  the  design. 
For  see  with  what  cautions  and  limitations  they  admit  him 
into  being.  There  shall  be  a  god,  provided  he  be  not 
meddlesome,  nor  concern  himself  in  their  affairs  to  the 
crossing  of  any  inclinations  of  humours  which  they  are 
pleased  shall  command  and  govern  their  lives  ;  being  con- 
scious that  if  they  admit  of  any  at  all  that  shall  have  to  do 
with  their  concernments,  he  cannot  but  be  such  as  the 
ways  they  resolve  on  will  displease.  Their  very  shame 
will  not  permit  them  to  call  that  God,  which  if  he  take 
any  cognizance  at  all  of  their  course  will  not  dislike  it. 
And  herein  that  they  may  be  the  more  secure,  they  judge 
it  the  most  prudent  course,  not  to  allow  him  any  part  or 
interest  in  the  affairs  of  the  world  at  all. 

Yet  all  this  while  they  court  him  at  a  great  rate,  and  all 
religion  is  taken  away  under  pretence  of  great  piety  :  wor- 
ship they  believe  he  cares  not  for,  because  he  is  full  and 
needs  nothing.  In  this  world  he  mu,st  not  be,  for  it  is  a 
place  unworthy  of  him.  He  must  have  had  no  hand  in 
framing,  nor  can  they  think  fit  he  should  have  any  in  the 
government  of  it.  F*or  it  would  be  a  great  disturbance  to 
him,  and  interrupt  his  pleasures.  The  .same  thing  as  if 
certain  licentious  courtiers,  impatient  of  being  governed, 
should  address  themselves  to  their  prince  in  such  a  form 
of  speech,  that  it  is  beneath  him  to  receive  any  homage 
from  them,  it  would  too  much  debase  majesty;  that  his 
dominions  afford  no  place  fit  for  his  residence,  and  there- 
fore it  would  be  convenient  for  him  to  betake  himself  into 
some  other  country,  that  hath  better  air  and  accommoda- 
tion for  delight;  that  diadems  and  sceptres  are  burthen- 
some  things,  which  therefore  if  he  will  quit  to  them,  he 
may  wholly  give  up  himself  to  ease  and  pleasure. 

Yea,  and  whatsoever  would  any  way  tend  to  evince  his 
necessary  existence,  is  with  the  same  courtship  laid  a-side ; 
(although  if  he  do  not  exist  necessarily  and  of  himself,  he 
cannot  have  any  existence  at  all ;  for  as  they  do  not  allow 
him  to  be  the  cause  of  any  thing,  .so  they  a.ssign  nothing 
to  be  the  cause  of  him  ;)  that  is,  with  pretence  there  is  no 
need  it  should  be  demonstrated,  becau.se  all  men  believe 
it  without  a  reason,  nature  having  impressed  this  belief 
upon  the  minds  of  all;  or  (which  is  all  one)  they  having 
agreed  to  believe  it  because  they  believe.  Bui  though 
they  have  no  reason  to  believe  a  Deity,  they  have  a  very 
good  one  why  they  would  seem  to  do  so,  that  they  may 
expiate  with  the  people  their  irrcligion  by  a  collusive  pre- 
tending against  atheism.  And  because  "they  think  ii  less 
plausible  plainly  to  deny  there  is  a  God,  thcv  therclbre 
grant  one  to  please  the  vulgar,  yet  take  care  it  shall  be 
one  as  good  as  none,  lest  otherwise  they  should  displease 
them.selves :  and  so  their  credit  and  their  liberty  are  both 
cared  for  together. 

V.  But  this  covering  is  too  short,  and  the  art  by  which 
they  would  fit  it  to  Iheir  design,  when  it  should  cheat 
others,  deceives  themselves.    For  it  is  most  evident, 

3.  That  the  being  with  the  pretended  belief  whereof 
they  would  mock  the  world,  is  no  God  ;  and  that  conse- 
quently, while  they  would  .seem  to  acknowledge  a  deity, 
they  really  acknowledge  none  at  all.  Our  contest  haih 
noi,  all  this  while,  been  a  strife  about  words,  or  con- 
cerning the  name,  but  the  thing  itself  And  not  whe- 
ther there  be  such  a  thing  in  being  to  which  that  name 
may,  with  whatsoever  impropriety,  be  given,  but  whether 

h  Offoi  iitf  001'  rai  aOtovf  amaviTi  ^cXo<To^ia(,  4c,  l),  UnlicamoM.  AnI. 
I  Boo  thoir  ambuaador's  oration,  in  Q.  Ciuliui. 


there  be  such  a  being  as  whereto  il  properly  belongs: 
supposing,  and  taking  for  granted  as  a  matter  out  of  ques- 
tion, that  (even  in  their  own  sense)  if  such  a  being  as  we 
have  described  do  exist,  it  is  most  properly  God;  and  that 
they  will  not  go  about  to  call  it  by  another  name ;  or  that 
they  will  not  pretend  this  name  agrees  to  any  other  thing 
so  fitly  as  to  hira.  And  because  we  have  already  proved 
this  Being  doth  exist,  and  that  there  can  be  but  one  such, 
it  plainly  follows  theirs  is  in  propriety  of  speech  (even 
though  he  did  exist)  no  God  ;  and  that  much  less  should 
he  appropriate  the  name,  and  exclude  the  only  true  God. 
For  since  the  high  and  dignifying  eulogies,  which  they  are 
wont  to  bestow  upon  their  feigned  deity,  do  plainly  show 
they  would  have  it  thought  they  esteem  him  the  most  ex- 
cellent of  all  existent  beings;  if  we  have  proved  a  really 
existent  Being  to  be  more  excellent  than  he,  it  is  evident, 
even  upon  their  own  grounds,  that  this  is  God.  Hither 
the  Deity  must  be  deferred,  and  theirs  must  yield,  and 
give  out ;  inasmuch  as  we  cannot  suppose  them  so  void  of 
common  sen,se,  as  to  say  the  less  excellent  being  is  God, 
and  the  more  excellent  is  no  God.  But  if  they  should  be 
so,  (whereas  the  controversy  is  not  about  the  name,)  we 
have  our  main  purpose,  in  having  proved  there  is  a  Being 
actually  existent,  that  hath  all  the  real  excellences  which 
they  a.scribe  to  their  deities,  and  infinitely  more.  And  as 
concerning  the  name,  who  made  them  dictators  to  all  the 
world,  anil  the  sole  judges  of  the  propriety  of  words  1  or 
with  what  right  or  pretence  will  they  assume  so  much  to 
themselves,  so  as,  against  the  rest  of  the  world,  to  name 
that  God,  from  which  they  cut  off  the  principal  perfections 
wont  to  be  signified  by  that  name  1  And  if  we  speak  of 
such  perfections  as  tend  to  infer  and  establish  religion  and 
providence,  who  but  themselves,  did  ever  tali  that  God 
in  the  eminent  sense,  that  they  supposed  could  not  hear 
prayers,  and  thereupon  dispense  favours,  relieve  the  afflict- 
ed, supply  the  indigent,  and  receive  suitable  acknowledg- 
ments 1  They  indeed  (saith  a  famed  writer^  of  Roman 
history)  that  exercise  themselves  in  the  atheistical  sorts  of 
philosophy,  (if  we  may  call  that  philosophy,)  as  they  are  vront 
to  jeer  at  all  appea  ranees  of  the  gods,  whether  among  the 
Greeks  or  llie  Barbarians,  will  make  themselves  mutter  of 
laughter  of  o-ur  histories,  wot  thinking  that  any  God  takes 
care  of  any  man. — Let  the  story  he  there  tells  shift  for  it.self ; 
in  the  meantime  it  appears  they  escaped  not  the  infamy  of 
atheists,  who  (whatever  deities  they  might  imagine  be- 
sides) did  deny  God's  presence,  and  regard  to  men. 
Which  sort  of  persons  he  elsewhere  of  ten  animadverts 
upon.  But  do  we  need  to  insist,  that  all  the  rest  of  the 
world  acknowledged  no  gods,  whom  they  did  not  also 
worship  1  What  meant  their  temples  and  altars,  their 
prayers  and  sacrifices'!  Or  did  they  take  him  for  God, 
whom  they  believed  to  take  no  care  of  them,  or  from  whom 
they  expected  no  advantage  1  Even  the  barbarous  Scy- 
thians themselves  tmderstood  it  most  inseparable  to  belong 
to  a  deity,  to  be  beneficent;  when  they  upbraidingly  tell 
Alexander,!  That  if  he  were  a  god,  (as  they  it  seems  had 
heard  he  vogued  himself)  he  should  bestow  benefits  upon 
men,  and  not  take  from  them  what  was  their  own. 

And  by  the  way,  it  is  observable  how  contradictious 
and  repugnant  the  Epicurean  sentiments  are  in  this,  even 
ti'themselves:  that  speaking  of  friendship,"  (of  which  they 
say  many  generous  and  brave  things,)  they  gallantly  pro- 
fess (as  Plutarch  testifies  of  them)  that  it  is  a  more  pleasant 
thing  to  benefit  others  than  to  receive  benefits  oneself. 
They  yet,  while  they  seem  so  greatly  concernedi  that  their 
gods  be  every  way  most  perfectly  happy,  deny  to  them  this 
highest  and  most  excellent  part  of  felicity.  That  a  virtuous 
man  may  a  great  deal  more  benefit  the  world  than  they, 
and  consequently  have  more  pure  and  lively  relishes  of  a 
genuine  and  refined  plea-sure. 

Upon  the  whole,  il  is  manifest  they  so  maim  the  notion 
of  God,  as  to  make  ii  quite  another  thing.  And  if  they 
think  to  wipe  off  any  thing  of  the  foul  and  odious  blot 
wherewith  their  avowed  irrcligion  hath  stained  iheir  name 
and  memory-,  by  the  acknowledgment  of  such  a  God  ;  they 
elfect  the  like  thing  by  it,  and  gain  as  much  to  the  repu- 
tation of  their  piety  as  he  should  of  his  loyalty,  who  being 


Chap.  VI. 


THE  LIVING  TEMPLE. 


accused  of  trea.son  a^inst  his  prince,  shall  think  to  vindi- 
cate him.self  by  proles-sing  .solemnly  to  own  the  king ; 
provided  you  only  mean  bv  it  the  king  of  clubs,  or  any 
such  paiiiied  one  the  pack  affords.  But  here  it  may  be 
demanded,  Is  every  misapprehension  of  God  to  be  under- 
stood as  a  denial  of  his  being  1  If  so,  whom  can  we  un- 
dertake to  assoil  of  atheism  1  Or  who  can  certainly  acquit 
himself  1  For  how  impossible  is  it  to  be  sure  we  have  no 
untrue  conception  of  a  Being  so  infinitely,  by  our  own 
confession,  above  all  our  thoughts]  Or  how  is  it  to  be 
avoided,  in  somewhat  or  other,  to  think  amiss  of  so  tm- 
known  and  incomprehen.sibly  excellent  a  Being,  either 
by  detrailiiig  .somewhat  that  belongs  to  it,  or  attributing 
somewhat  thiii  belongs  noli  And  since  many,  we  are  sure, 
have  thought  and  .spoken  unworthily  of  God,  besides 
Epicureans,  are  all  these  to  go  into  the  account  of  atheists'! 
Or  whereas  it  is  commonly  wont  to  be  said,  WhaLs^iever 
is  in  God,  is  God:  how  can  they  who  deny  any  thing  of 
him,  which  is  really  in  him,  be  excu.sed  of  denying  his 
whole  being!  Or  where  will  we  fix  the  bounds  of  our 
censure! 

Many  things  should  be  said  (if  we  -will  speak  at  all)  to 
so  manifold  an  inquiry;  but  it  belongs  not  to  the  design 
of  this  discourse  to  examine  and  discuss  all  men's  senti- 
ments of  God  that  have  been  exposed  to  the  view  of  the 
world,  or  arbitrate  among  the  tfissenting  parties;  much 
le-ss  to  explain  or  abet  everv  school-maxim  that  hath  refer- 
ence to  this  theme;  the  authors  or  lovers  whereof  will  be 
sufficiently  prompted  by  their  own  genius  to  do  at  least  a.s 
much  as  can  be  requisite  herein.  But  whatever  the  real 
sameness  is  suppo-sed  to  be,  of  the  things  attributed  to 
God,  it  is  acknowledged  we  cannot  but  conceive  of  them 
as  divers;  and  so  that  our  conception  of  any  one  is  not 
adequate  to  the  entire  object,  which  is  confessed  incom- 
prehensible. Yet  any  one  attribute  gives  a  true  notion  of 
the  object,  so  far  as  it  reaches,  though  not  a  full.  As  I 
may  be  said  truly  to  see  a  man,  when  I  only  .see  his  face, 
and  view  not  every  part  and  limb;  or  to  know  him,  while 
yet  I  have  not  had  opportunity  to  discern  every  quality 
in  his  temper,  and  what  his  dispositions  and  inclinations, 
in  all  respects,  are.  Moreover,  it's  one  thing  to  deny  any 
divine  perfection,  another,  only  not  to  know  it. 

And  such  mere  nescience  is  .so  far  from  being  guilty  of 
the  horrid  crime  of  atheism,  that  it's  not  so  much  as  cul- 
pable, further  than  as  it  is  obstinately  persisted  in,  against 
sutficient  evidence:  for  we  are  not  obliged  to  know  every 
thing,  hut  what  is  to  us  knowable,  and  what  we  are  con- 
cerned to  know.  Again,  (and  which  is  most  considerable 
to  our  purpose,)  we  are  not  concerned  to  know  what  God 
is  in  him.self,  olherwi.se  than  as  we  may  thereby  know 
what  he  is  in  relation  to  us,  ri'i.  as  he  is  the  Author  of 
our  beings,  the  Governor  of  our  lives  and  actions,  and 
thereupon  the  object  of  our  religion ;  for  a  relisious  respect 
unto  him  is  the  very  end  of  that  knowledge.  Now,  if  anv 
other  than  that  sort  of  persons  we  oppose  have  taken  up 
apprehensions  of  him  not  so  suitable  to  that  end,  it  were 
to  be  wished  they  saw  it,  and  would  unlhink  all  those 
thoughts.  But  surely,  thev  who  must  nrofessedly  contend 
against  the  very  notions  them.selves  which  directly  influ- 
ence all  our  practice  toward  God,  so  considered,  would 
suggest  such  as  are  wholly  inconsistent  therewith ;  who 
oppose  the  knowledge  of  God  to  the  end  of  that  know- 
ledge, and  do  not  merely  mistake  the  way  to  that  end 
while  they  are  aiming  at  it,  but  most  avowediv  resist  and 
disclaim  the  end  itself;  are  to  be  distinguished  from  them 
who  profe.s.sedly  intend  that  same  end,  only  see  not  wherein 
their  misapprehension  are  prejudical  and  repu<rnant  to 
it;  otherwise  are  ready  to  reject  thein.  And  the  former 
are  therefore  most  justly  to  be  singled  out,  and  designed 
the  objects  of  our  direct  opnosiiicm.  Nor  are  they  so  filly 
to  be  opposed  under  anv  other  notion,  as  that  of  atheist.s. 
For  since  our  knowledge  of  God  ought  chiefly  to  re.snect 
him  in  that  fore-mentioned  relative  consideration,  and  the 
inquiry.  What  is  GihI  1  signifies,  as  it  concerns  us.  What 
is  the  object  of  religion  I  they  denying  any  such  thing, 
deny  (here  is  a  God.  Nor  do' they  deny  hmi  in  that  re- 
lative consideration  onlv;  but  (aseverj-  relation  is  founded 
in  somewhat  that  is  absolute)  the  very  reason  of  their 
denying  him  so,  is,  that  they  deny  in  h'im  those  absolute 
and  positive  perfections  that  render  him  such;  as  certain 


of  those  do,  that  have  been  proved  to  belong  to  him. 
Which  is  that  we  have  next  to  consider,  ri.r. 

VI.  That  it  may  evidently  be  deduced  from  what  hath 
been  said,  tending  to  prove  those  things  of  God  which  are 
included  in  the  notion  of  him,  and  from  that  notion  itself, 
that  he  is  such  as  can  converse  with  men.  That  is,  having 
proved — That  there  is  an  eternal,  .self-subsisting,  inde- 
pendent, neces-sarv  Being,  of  so  great  activity,  life,  power, 
wisdom,  and  gmwlness,  as  to  have  been  the  Maker  of  this 
world:  and  bv  this  medium— That  we  see  this  world  is 
in  being,  which  otherwise  could  never  have  been, much  less 
such  as  we  see  it  is:  it  therefore  follows,  that  this  great 
Creator  can  have  influence  upon  the  creatures  he  hath 
made,  in  a  way  suitable  to  their  natures.  It  follows,  I 
sav,  from  the  same  medium,  (the  present  visible  existence 
of  this  world,  which  could  not  otherwise  be  now  in  being,) 
that  he  can  thus  have  influence  upon  his  creatures:  for  it 
is  hence  manifest  that  he  hath;  they  depend  on  him,  and 
are  sustained  by  him;  nor  could  more  subsist  by  them- 
selves, than  they  could  make  themselves,  or  of  thcmselvex 
have  sprung  out  of  nothing.  And  if  it  were  possible  they 
could.  Wing  raised  up  into  being,  continue  in  being  of 
them.selves;  yet  since  our  present  question  is  not  concern- 
ing what  thev  need,  hut  what  God  can  do;  and  our  ad- 
versaries in  tlie  present  cause  do  not  (as  hath  been  noted) 
upon  any  other  pretence  denv  that  he  doth  concern  him- 
self in  the  affairs  of  the  universe,  but  that  he  cannot;  (that 
is,  that  it  consists  not  with  his  felicity,  and  he  cannot  be 
happv;)  is  it  not  plain  that  he  can  with  the  same  facility 
continue  the  influence  which  he  at  first  gave  forth,  and 
with  as  little  prejudice  to  his  felicity?  For  if  it  be  neces- 
.sarv  to  him  to  be  happy,  or  impos-sible  not  to  be  so,  he 
must  be  ever  so.  His  happiness  was  not  capable  of  being 
discontinued,  so  long  as  while  he  made  the  world,  settled 
the  several  orders  and  kinds,  and  formed  the  first  indi- 
vidualsof  every  kind  of  creatures.  Therefore  havingdone 
this,  and  without  diminution  to  his  happiness,  was  it  a 
more  toilsome  and  less  tolerable  labour  to  keep  things  as 
they  were,  than  to  make  them  sol  If  it  was,  (which  no 
man  that  understands  common  sense  would  say,)  surely 
that  blind  thing  which  they  more  blindly  call  nature,  (not 
imderslanding  or  being  able  to  tell  what  they  mean  by  it,) 
and  would  have  be  the  only  cause  of  all  things,  acting  at 
first  to  the  uttermost,  and  having  noway  to  recruit  its 
vigour  and  reinforce  it.self,  its  labour  and  business  being 
so  much  incrca.sed,  and  jaded  and  grown  wear)' ;  had  given 
out,  and  patiently  .suffered  all  things  to  dissolve  and  re- 
lapse into  the  old  chaos  long  ago.  But  if  the  labour  was 
not  greater,  to  continue  things  in  the  slate  wherein  they 
were  made,  than  lo  make  ihem;  stircly  a  wi.se,  intelligent 
Deity,  which  we  have  proved  made  them,  could  as  well 
sustain  them,  being  made,  as  their  brutal  (and  as  unintel- 
ligible as  unintelligent)  nature  do  both. 

So  much  then  of  intercourse  God  could  have  with  his 
creatures,  rus  his  continual  communication  of  his  influence 
to  be  received  by  them  amounts  to.  And  then  man,  not  be- 
ing excluded  their  number,  must  share  in  this  possible 
privilege  according  to  the  capacity  of  his  nature.  And  inas- 
much as  we  have  also  proved  more  particularly  concerning 
man,  that  he  immediately  owes  the  peculiar  excellences 
of  his  intelligent  nature,  as  it's  such,  to  God  only;  it  is 
apparently  consequent,  that  having  formed  this  his  more 
excellent  creature,  according  to  his  own  more  express 
likeness,  stamped  it  with  the  glorious  characters  of  his 
living  imat'c,  given  it  a  nature  suitable  to  his  own,  and 
therein' made  ii  capable  of  rational  and  intellieeni  converse 
with  him:  he  hath  it  ever  in  his  power  lo  maintain  a  con- 
tinual converse  with  thiscrealiire,  by  agreeable  communi- 
cations; by  letting  in  upon  it  the  vital  beams  and  influ- 
ences of  his  own  light  and  love,  and  receiving  back  the 
return  of  its  grateful  acknowledgments  and  praises. 
Wherein  it's  manifest  he  should  do  no  greater  thing  than 
he  hath  done:  for  who  sees  not,  that  it  is  a  matter  of  no 
greater  difliculty  to  converse  with,  than  to  make  a  rea.son- 
able  creature!  Or  who  would  not  be  ashamed  to  deny, 
that  he  who  hath  been  the  only  Author  of  the  soul  of  man, 
and  of  the  excellent  powers  and  faculties  belonging  to  it, 
can  more  easily  sustain  what  he  hath  made,  and  converse 
with  that  his  creature,  suitably  to  the  way  wherein  he  halh 
made  it  capable  of  his  converse  1    Whereto  the  consider- 


BO 


THE  LIVING  TEMPLE. 


PiBT  I. 


ation  being  added  of  his  gracious  nature,  (manifested  in 
this  creation  itself,)  it  is  further  evident,  that  he  is  (as 
things  are  now  ordered,  whereof  more  hereafter)  not  only 
able,  but  apt  and  ready,  to  converse  with  men,  in  such  a 
■way  as  shall  lend  to  the  improving  of  their  being  unto  that 
blessedness  whereof  lie  hiitli  made  them  nalurallycapahlc; 
if  their  own  voluntary  alienation  and  aversion  to  hini  (yet 
not  overcome)  do  not  obstruct  the  way  of  that  intercourse. 
And  even  this  were  sufficient  to  give  foundation  to  a  tem- 
ple, and  both  afford  encouragement  and  infer  an  obligation 
to  religion  ;  allhougli  no  other  perfection  had  been,  or 
could  be,  demonstrated  of  the  Divine  Being,  than  what  is 
immediately  to  be  collected  from  his  works,  and  the  things 
whereof  he  hath  been  the  .sole  and  most  arbitrarj'  Author. 
For  what  if  no  more  were  possible  to  be  proved,  have  we 
not,  even  by  thus  much,  a  representation  of  an  object  suf- 
ficiently worthy  of  our  homage  and  adoration  1  He  that 
could  make  and  sustain  such  a  world  as  this,  how  inex- 
pressibly doth  he  surpass  in  greatness  the  most  excellent 
of  all  mortal  creatures!  to  some  or  other  of  whom,  upon 
.some  (merely  accidental)  dignifying  circumstances,  we 
justly  esteem  ourselves  to  owe  a  dutiful  observance  and 
subjection. 

If  he  did  not  comprehend  within  his  own  being  simply 
all  perfection;  if  there  were  many  gods  and  worlds  besides, 
and  he  only  the  Creator  and  absolute  Lord  of  our  vortex; 
were  not  that  enough  to  entitle  him  to  all  the  obedience 
and  service  we  could  give  him,  and  enable  him  suf- 
ficiently to  reward  it,  and  render  his  presence  and  cherishing 
influences  (which  he  could  every  where  diffuse  within  this 
circle,  and  limited  portion  of  the  universe)  even  infinitely 
covetable  and  desirable  to  usl  Yea,  if  he  were  the  only 
entire  Author  of  our  own  particular  being,  how  much 
more  is  that,  than  the  partial,  subordinate  interest  of  a 
human  parent,  to  whom  (as  even  an  Epicurean  would 
confess)  nature  itself  urges  and  exacts  a  duty,  the  refusal 
whereof  even  barbarian  ingenuity  would  abhor,  yea  and 
brutal  instinct  condemn  1  How  much  greater  and  more 
absolute  is  the  right  which  the  parentage  ofour  whole  being 
challenges'?  If  every  man  were  created  by  a  several  god, 
■whose  creative  power  were  confined  lo  only  one  such 
creature,  and  each  one  were  the  solitary  product  and  the 
charge  of  an  appropriate  deity,  whose  dominion  the  state 
of  things  would  allow  to  be  extended  .so  far  only,  and  no 
further;  were  there  therefore  no  place  left  for  religion,  or 
no  tie  unto  love,  reverence,  obedience,  and  adoration, 
because  the  author  of  my  being  comprehended  not  in 
himself  all  perfection,  when  as  yet  he  comprehended  so 
much  as  to  be  the  sole  cause  of  all  that  is  in  me;  and  his 
power  over  me,  and  his  goodness  to  me,  are  hereby  sup- 
posed the  same  which  the  only  one  God  truly  hath  and 
exerciseth  towards  alU  If  all  that  I  am  and  have  be  for 
him,  I  cannot  surely  owe  to  him  less  than  all. 

Such  as  have  either  had,  or  supposed  themselves  to  have 
their  particular  tutelary  ffc'i"',  (of  whom  there  will  be  more 
occasion  to  take  notice  hereafter,)  though  they  reckoned 
them  but  a  .sort  of  deputed  or  vicarious  deities,  underling 
gods,  whom  they  never  accounted  the  causes  of  their 
being;  yet  how  have  they  coveted  and  gloried  lo  open 
their  breasts  to  become  their  temples,  and  entertain  the 
converse  of  those  supposed  divine  inhabitants!  If  they 
had  taken  one  of  these  lo  he  their  alone  creator,  how  much 
greater  had  their  veneration  and  their  homage  been !  This, 
it  may  be  hoped,  will  be  thought  .sufficiently  proved  in 
this  discourse,  (at  least  to  have  been  so  by  some  or  other,) 
that  we  are  not  of  ourselves;  and  that  our  extraction  is 
to  be  fetched  higher  than  from  matter,  or  from  only  human 
progenitors.  Nothing  that  is  terrene  and  mortal  could 
ne  the  ai'hor  of  such  powers  as  we  find  in  ourselves; 
we  are  most  certainly  the  offspring  of  .some  or  otherdeiiv. 
And  he  that  made  us,  knows  us  thoroughly,  can  npply 
himself  inwardly  to  us.  receive  our  addre.s.ses  and  ap- 
plication, our  acknowledgmenis  anil  adoration;  where- 
unto  we  should  have,  even  upon  these  terms,  great  and 
manifest  oliligation,  although  nothing  more  of  the  excel- 
lency and  perfection  of  our  Creator  were  certainly  known 
tons. 

VII.  But  it  hath  been  further  shown.  That  the  neces- 
sary Being  from  whence  we  sprang,  is  also  an  absolutely 
•nd  infinitely  perfect  Being: — That  necessary  Being  can- 


not be  less  perfect,  than  to  include  the  entire  and  inex- 
haustible fulness  of  all  being  and  perfection:  —  Thai 
tlicrefi)re  the  God  to  whom  this  notion  oelongs,  must  con- 
.secjuently  be  every  way  sufficient  to  all,  and  be  himself 
but  one;  the  only  Source  and  Fountain  of  all  life  and 
being;  the  common  Basis  and  Support  of  the  universe; 
the  absolute  Lord  of  this  great  creation,  and  the  central 
Object  of  the  common  concurrent  trust,  fear,  love,  and 
other  worship  of  his  intelligent  and  reasonable  creatures. 
And  therefore  there  remains  no  greater  or  other  difficulty, 
in  apprehending  ho^R'  he  can,  without  disturbance  to  him- 
self or  interruption  of  his  own  felicity,  intend  all  the 
concernments  of  his  creatures,  apply  him.self  to  them  ac- 
cording to  their  several  exigences,  satisfy  their  desires  and 
cravings,  inspect  and  govern  theiractionsand  afiairs;  than 
we  have  to  apprehend  a  Being  absolniely  and  every  way 
perfect.  Whereof  if  we  cannot  have  a  distinct  apprehen- 
sion all  at  once,  i.  e.  though  we  cannot  comprehend  every 
particular  perfection  of  God  in  the  same  ihoueht,  (as  our 
eye  cannot  behold,  at  one  view,  every  part  of  an  over-large 
object,  unto  which,  however,  part  bv  part,  it  may  be  suc- 
cessively applied,)  we  can  yet  in  the  general  apprehend 
him  absolutely  perfect;  or  such  to  whom,  we  are  sure,  no 
perfection  is  wanting:  and  can  successively  contemplate 
this  or  that,  as  we  are  occasionally  led  to  consider  them: 
and  can  answer  to  ourselves  difficuhies  that  occur  to  us, 
with  this  easy,  sure, and  ever  ready  solution;  That  he  can 
do  all  things;  that  nothing  is  too  hard  for  him;  that  he  is 
full,  all-sufficient,  and  every  way  perfect.  Whereof  we 
are  the  more  confirmed,  that  we  find  we  cannot,  by  the 
utmost  range  of  our  most  enlarged  thoughts,  ever  reach 
any  bound  or  end  of  that  perfection,  which  yet  we  must 
conclude  is  necessarily  to  be  attributed  to  an  absolutely 
perfect  Being.  And  this  we  have  reason  to  take  for  a  very 
sufficient  answer  to  any  doubt  that  can  arise,  concerning 
the  possibility  of  his  converse  with  us;  unless  we  will  be 
.so  imrea-sonable  as  to  pretend,  that  what  is  brought  for 
fnliition  hath  greater  difficulty  in  it  than  the  liirubl ;  or  that 
because  we  cannot  apprehend  at  once  infinite  perfection, 
therefore  it  cannot  be;  which  were  as  much  as  to  say,  that 
it  cannot  be  because  it  is  infinite;  for  it  were  not  infinite, 
if  we  could  distinctly  apprehend  it.  And  -so  were  to 
make  it  a  reason  against  itself  ■which  is  most  injuriously 
and  with  no  pretence  attempted,  except  we  could  sho^w  an 
inconsistency  in  the  terms ;  which  it  is  plain  we  can  never 
do,  and  should  most  idly  attempt.  And  it  were  to  make 
our  present  apprehension  the  mea.sureof  all  reality,  against 
our  experience;  which  (if  our  indulgence  to  that  ,self- 
magnifving  conceit  do  not  suspend  our  further  inquiries 
and  researches)  would  daily  bring  to  our  notice  thines  we 
had  no  apprehension  of  before.  It  were  (instead  of  that 
just  and  laudable  ambition  of  becoming  ourselves  like  God, 
in  his  imitable  perfections)  to  make  him  like  ourselves ; 
the  true  model  of  the  Epicurean  deilv. 

Nor  can  any  thing  he  more  easy,  than  that  wherein  we 
pretend  so  great  a  difficulty;  that  is,  to  apprehend  some- 
what may  be  more  perfect  than  we  can  apprehend.  What 
else  but  proud  ignorance  can  hinder  us  from  seeing,  thai 
the  more  we  know,  the  more  there  is  that  we  know  not  ■? 
How  often  are  we  outdone  by  creatures  of  our  ovm  order 
in  the  creation  !  How  many  men  are  thcie  whom  we  are 
daily  constrained  to  admire,  as  un.spcnkably  excelling  Hs, 
and  whom  we  cannot  but  acknowledge  to  be  far  more 
knowing,  discerning,  apprehensive  of  thing*:,  of  more 
compo.sed  minds,  of  more  penetrating  judgments,  of 
more  quick  and  nimble  wits,  easily  turning  themselves 
to  great  variety  of  objects  and  affairs  without  di.strac- 
tion  and  confusion,  of  more  equal  and  dispassionate 
tempers,  less  liable  lo  commotion  and  disturbance,  than 
ourselves. 

How  absurd  and  senseless  a  pretence  is  it  against  the 
thing  itself  that  we  cannot  apprehend  an  infinite  perfection 
in  one  common  fountain  of  all  perfection;  or  because  we 
cannot  go  through  a  multitude  of  busines.ses  without  dis- 
traction, that  therpfore  he  that  made  us  and  all  thine  can- 
not. If  we  would  make  ourselves  the  measure,  it  is  likely 
we  should  confess  we  are  outstripped,  when  we  are  lold 
that  Julius  Ca-sar  could  dictate  letters,  when  he  was  intent 
upon  the  greatest  affairs,  to  four  (and  if  he  had  nothing 
else  lo  divert  him,  to  seven)  secretaries  at  once ;  that 


Chap.  VI. 


THE  LIVING  TEMPLE. 


51 


Cyrus"  could  call  by  name  all  the  soldiers  in  his  numerous 
army:  with  divers  other  strange  inslancesof  like  nature. 
And  since  the  perfections  o{  some  so  far  exceed  the  measure 
of  the  viost,  why  is  it  then  miconceivable  that  divme  perfec- 
tion should  so  far  surpass  all,  a.s  that  God  may  intend  the 
(ifiairs  of  the  world,  according  to  the  several  exigences  of 
his  creatures,  without  any  ungratefuldiversiontohim.self, 
or  diminution  Jo  his  felicity  1  And  since  they  who  partake 
of  some,  and  but  a  small  bortion  of  perfection  only,  can 
be  concerned  in  many  aSairs,  with  little  trouble ;  why 
cannot  he  that  comprehends  all  perfection,  be  concerned 
in  all,  without  anv  !  Kor  though  we  have,  in  what  hath 
been  last  said,  endeavoured  to  represent  it  as  not  so  unap- 
prehensible  a.s  is  pretended,  that  it  may  be  also  ;  we  take 
It,  in  the  meantime,  as  formerly  sufficiently  proved,  that 
so  it  is  ;  that  God  is  a  being  absolutely  perfect,  or  that  in- 
cludes emmently  all  perfecijon  in  himself 

VIll.  Which  general  perfection  of  his  being,  as  it  miv 
difies  all  his  attributes,  so  we  shall  particularly  take  notice 
that  it  doth  so  as  to  those  that  have  a  more  direct  influence 
upon,  and  tend  more  fully  to  evince,  his  conversableness 
with  men.  As,  first,  his  wisdom  and  knowledge  (for  we 
need  not  to  be  so  curious  as  at  present  to  distinguish  them^ 
must  be  omniscient.  About  which,  if  any  place  were  left 
for  rational  doubt,  it  would  be  obvious  to  them  to  allege  it 
who  are  of  slower  inclinations  towards  religion;  and  ob- 
ject, (against  all  applications  to,  or  expectations  from,  him,) 
that  if  we  be  not  sure  he  knows  simply  nil  things,  so  as 
wisely  to  consider  them  and  resolve  fitiv  about  them,  it 
will  be  no  little  difficulty  to  determine  w)iich  he  doth,  and 
which  not ;  or  to  be  at  a  certainty,  that  this  or  that  con- 
cernment of  theirs,  about  which  they  might  address  them- 
selves to  him,  be  not  among  the  unknown  things.  At 
least,  we  shall  the  less  need  to  be  curious  in  distinguish- 
ing, or  to  consider  what  things  may  be  supposed  rather 
than  other,  to  be  without  the  compass  of  his  knowledge; 
if  it  appear  that  it  universally  encompasses  all  things,  or 
that  nothing  can  be  without  its  reach.  And  because  we 
suppose  it  already  out  of  doubt,  that  the  true  notion  of 
God  imports  a  Being  absolutely  or  every  way  perfect; 
nothing  else  can  be  doubted  in  this  matter,  but  whether 
the  knowledge  of  all  things  be  a  perfection. 

The  greatest  difficulty  that  hath  troubled  .some  in  this 
matter,  hath  been,  How  it  is  possible  there  should  be  any 
certain  knowledge  of  cventsyetto  come,  that  depend  upon 
a  free  and  .self-determining  cause  1  But  methinks  we 
should  not  make  a  difficulty  to  acknowledge,  that  to 
know  these  things,  imports  greater  perfection  than  not  to 
know  them ;  and  then  it  would  be  ven;'  unreasonable, 
because  we  cannot  show  how  this  or  that  thing  was  per- 
formed which  manifestly  is  done,  therefore  to  deny  that  it 
is  done  at  all.  It  would  he  so  highly  unreasonable  to 
conclude  against  any  actof  God,  from  oiir  ignorance  of  the 
manner  of  it,  that  we  should  reckon  it  very  absurd  tonm- 
cludc  so,  concerning  any  act  of  our  own,  or  our  abilitv 
thereto.  What  if  it  were  hitherto  an  unknown  thing,  and 
impossible  to  be  determined,  how  the  act  of  vision  is  per- 
formed by  us;  were  it  a  wise  conclusion,  that  therefore  we 
neither  do  nor  can  see  1  How  much  more  ra.sh  and  pre- 
suming a  confidence  were  it  to  reason  thus  concerning  the 
divine  acts  and  perfections!  Would  we  not  in  anv  such 
case  be  determined  rather  by  that  which  is  more  evident, 
than  by  what  is  more  obscure  1  As  in  the  assigned  in- 
stance, we  should  have  but  these  two  propositions  to 
compare— That  I  do  (or  have  such  a  perfection  belonging 
to  me  that  I  can)  see,  and, — That  whaLsoever  act  I  do  or 
can  do,  I  am  able  to  understand  the  course  and  method 
of  nature's  operations  therein — and  thereupon  to  judge 
which  of  these  two  is  more  evident.  Wherein  it  may  be 
supposed  there  is  no  man  in  his  wit,s,  to  whom  the  deter- 
mination would  not  be  ea.sy.  Accordingly,  in  the  present 
case  we  have  only  these  two  as.senions  that  can  be  in  com- 
petition, in  point  of  evidence,  between  which  we  are  to 
make  a  comparison,  and  a  consequent  judsrmcnt;  riz. — 
Whatsoever  perfection  belongs  to  a  being  absolutely  per- 
fect, enabling  it  to  do  this  or  that,  the  wit  of  man  can  com- 
prehend the  distinct  way  and  manner  of  doing  it;  and, — 


.  M.  vid  M  Xenonli.  do  Cjt  P»hI 


m  Plin.  NnL  Hist,  lih.7  c  s».    Id  I.  7.  i „.  „  „„„„^.. 

I.  5.    who.  thotuli  he  r.tT>reMlr  iWTi  ho  Inww  alt  tiw  noldioni    ., 

•nnumUnrlomoanitorUMiroalccn,  (Ibr.niUilw,  ho  reckoiwd  it  i 


It  imports  greater  perfection  to  know  all  things,  than  to  be 
ignorant  of  .some — and  here  surely  whosoever  shall  think 
tlie  determination  difficult,  accounts  the  wit  of  man  so 
exceeding  great,  that  he  discovers  his  own  to  be  very  little. 
For  what  can  the  pretence  of  evidence  be  in  the  former 
assertion  ■?  Was  it  neces,sary  that  he,  in  whose  choice  it 
was  whether  we  should  ever  know  any  thing  or  no,  should 
make  us  capable  of  knowing  every  thing  belonging  to  his 
own  being  ^  Or  will  we  adventure  to  be  .so  assuming,  as 
while  we  deny  it  to  God  that  he  knows  all  things,  to  attri- 
bute to  ourselves  that  we  dol  But  if  we  will  think  it  not 
altogether  unworthy  of  us  to  be  ignorant  of  something, 
what  is  there  of  which  we  may  with  more  [irobability,  or 
with  less  disparagement  be  thought  so,  than  the  manner  of 
God's  knowing  things'!  And  what  place  is  there  for  com- 
plaint of  inevidence  in  the  latter  1  Is  not  that  knowledge 
more  perfect, which  so  fully  already  comprehends  all  things, 
as  upon  that  account  to  admit  of  no  increase;  than  that 
which  shall  be  ever\'  day  growing,  and  have  a  continual 
succession  of  new  objects  emerging  and  coming  into  view 
before  altogether  unknown  1  And  will  not  that  be  the 
case,  if  we  suppose  future  contingencies  to  lie  concealed 
from  the  penetrating  eye  of  God  1  For  whaLsoever  is  fu- 
ture, will  some  time  be  present,  and  then  we  will  allow 
such  contingencies  to  be  known  to  him.  That  is,  that 
God  may  know  them,  when  we  ourselves  can ;  and  that 
nothing  of  that  kind  is  known  to  him,  which  is  not  know- 
able  some  way  or  other  to  ourselves,  at  least  successively, 
and  one  thing  at^er  another.  We  will  perhaps  allow  that 
prerogative  to  God,  in  point  of  this  knowledge,  that  he 
can  know  these  things  now  fallen  out,  all  at  once;  ic«, 
but  by  degrees ;  while  yet  there  is  not  any  one  that  is  ab- 
.solutely  unknowable  to  us.  But  why  should  it  be  thought 
iinrea.sonable,  to  attribute  an  excellency  to  the  knowledge 
of  God  above  ours ;  as  well  in  respect  of  the  manner  of 
knowing,  as  the  multitude  of  objects  at  once  kno«Ti  ?  We 
will  readily  confess,  in  some  creature.^,  an  excellency  of 
their  visive  faculty  above  our  own ;  that  they  can  see 
things  in  that  darkness,  wherein  they  are  to  us  invisible. 
And  will  we  not  allow  that  to  the  eye  of  God,  which  is 
as  ajiame  of  fire,  to  be  able  to  penetrate  into  the  abstriLsest 
darkness  of  futurity,  though  we  know  not  the  way  how  it 
is  done ;  when  vet  we  know  that  whatsoever  belongs  to 
the  most  perfect  being,  must  belong  to  hisi  And  that 
knowledge  of  all  things  imports  more  perfection,  than  if 
it  were  lessened  by  the  ignorance  of  any  thing. 

Some,  who  have  thought  the  certain  foreknowledge  of 
future  contingencies  not  attributable  to  Go<l,  have  reckoned 
the  matter  sufficiently  excused  by  Ikis,  That  it  no  more 
detracts  from  the  divine  omni.science,  to  slate  without  the 
object  of  it  things  not  possible,  or  that  imply  a  contradic- 
tion (as  they  suppose  these  do)  to  be  kno«Ti;  than  it  doth 
from  his  omnipotency,  that  it  cannot  do  what  is  impossi- 
ble, or  that  implies  a  contradiction  to  be  done.  But 
against  this  there  seems  to  lie  this  reasontible  exception, 
that  the  two  cases  appear  not  sufficiently  alike ;  inasmuch 
as  the  supposition  of  the  former  will  be  found  not  to  leave 
the  blessed  God  equally  entitled  to  omnisciency,  as  the 
latter  to  omnipotency.  For  all  things  should  not  be  alike 
the  object  of  both ;  and  why  should  not  that  be  under- 
.stood  to  signifv  the  knotrUdge  of  simply  all  things,  as  well 
as  this  the  potr'cr  of  doin/;  simply  all  things  1  Or  why  should 
all  Ihines,  included  in  these  two  words,  signify  so  very 
diversely;  that  is,  there  properly  all  things,  here  some 
things  only?  And  why  must  we  so  difference  the  object 
of  omnisciency  and  omnipotency,  as  to  make  that  so  much 
narrower  than  this?  And  then  how  is  it  all  things,  when 
so  great  a  number  of  things  will  be  left  excluded  ■? 
Whereas  from  the  object  of  omnipotency  (that  we  may 
prevent  what  would  be  replied)therc  will  be  no  exclusion 
of  any  thing:  not  of  the  things  which  arc  actually  alrea<ly 
made  ;  for  they  are  still  momently  reproduced  by  the  same 
power :  not  of  the  actions  and  eflecls  of  free  causes  yet 
future:  lor,  when  they  become  actual, God  doth  certainly 
perform  the  part  of  the  first  cause,  (even  by  common  con- 
sent,) in  order  to  their  becoming  so;  which  is  certainly 
doing  somewhat,  though  all  be  not  agreed  what  that  part 


nun]  thinff  n  mMhank  •hnuld  know  Uv*  namM  of  ail  hi*  tool*.  &c.  and  a  ef' 
.  ..  nornl  nn<  Know  the  namm  of  hii  capimns  under  him.  Ac)  ret  he  Milii  the  mI- 
alv     diere  woodefed  nn  9P«ual^a)¥  cvmAXco. 


THE  LIVING  TEMPLE. 


PabtX 


is.  Therefore  they  are,  in  the  meantime,  to  be  esteemed 
within  the  object  of  omnipotency,  or  to  be  of  the  thini^s 
which  God  can  do ;  viz.  as  the  first  cause  virtually  in- 
cludine  the  power  of  the  second.  But  more  strictly;  all 
impos.iibility  is  either  natural  and  absolute,  or  moral  and 
conditional.  What  is  absolutely  or  naturally  impossible, 
or  repugnant  in  itself,  is  not  properly  any  thing.  What- 
soever simple  being,  not  yet  existent,  we  can  form  any 
conception  of,  is  producible,  and  so  within  the  compass  of 
omnipotency ;  for  there  is  no  repugnancy  in  simplicity. 
That  wherein  therefore  we  place  natural  impossibility,  is 
the  inconsistency  of  bein^  this  thing,  whosenotionis  such  ; 
and  another,  wholly  and  entirely,  whose  notion  is  diverse, 
at  the  same  time,  that  which  (more  barbarously  than  insig- 
nificantly) hath  been  wont  to  be  called  incompossibilily. 
But  surely  all  things  are  properly  enough  said  to  be  natu- 
rally possible  to  God,  while  all  simple  beings  are  produci- 
ble by  him,  of  which  any  notion  can  be  formed ;  yea,  and 
compounded,  .so  as  by  their  composition  to  result  into  a 
thira  thing.  So  that  it  is  not  an  exception,  to  say  that  it 
is  naturally  impossible  this  thing  should  be  another  thing, 
and  yet  be  wholly  itself  still  at  once ;  that  it  should  be 
and  not  be,  or  be  without  itself  There  is  not  within  the 
compass  of  actual  or  conceivable  being,  such  a  thing.  Nor 
is  it  reasonable  to  except  such  actions  as  are  naturally  pos- 
sible to  other  agents,  but  not  to  him  ;  as  to  walk,  for  in- 
stance, or  the  like.  Inasmuch  as,  though  the  excellency 
of  his  nature  permits  not  they  should  be  done  by  him,  yet 
since  their  power  of  doing  them  proceeds  wholly  from  him, 
he  hath  it  virtually  and  eminently  in  himself:  as  was  for- 
merly said  of  the  infinitenessof  his  being.  And  for  moral 
impossibility,  as  to  lie,  to  do  an  unjust  act ;  that  God  never 
does  them,  proceeds  not  from  want  of  power,  but  an  eter- 
nal aversion  of  will.  It  cannot  be  said  he  is  not  able  to 
do  such  a  thing,  if  he  would;  but  so  is  his  will  qualified 
and  conditioned,  by  its  own  unchangeable  rectitude,  that 
he  most  certainly  never  will ;  or  such  things  as  are  in 
themselves  evil  are  never  done  by  him,  not  through  the 
defect  of  natural  power,  but  from  the  permanent  stability 
and  fulness  of  all  moral  perfection.  And  it  is  not  without 
the  compa.ss  of  absolute  omnipotency  to  do  what  is  but 
conditionally  impossible,  that  absence  of  which  restrictive 
condition  would  rather  bespeak  impotency  and  imperfec- 
tion, than  omnipotency.  Therefore  the  object  of  omnipo- 
tence is  simply  all  things;  why  not  of  omniscience  as 
well  1  It  may  he  said,  all  things,  as  it  signifies  the  object 
of  omniscience,  is  only  restrained  by  the  act  or  faculty, 
signified  therewith  in  the  same  word,  so  as  to  denote  the 
formal  object  of  that  faculty  or  act,  riz.  all  knowable 
things.  But  surely  that  act  must  suppose  some  agent, 
whereto  that  knowable  hath  reference.  Knowable !  To 
whoml  To  others,  or  to  God  him.self  I  If  we  say  the 
former,  it  is  indeed  a  great  honour  we  put  upon  God,  to 
say  he  can  know  as  much  as  others;  if  the  latter,  we 
speak  absurdly,  and  only  say  he  can  know  all  that  he  can 
know.  It  were  fairer  to  deny  omniscience  than  so  inter- 
pret it.  But  if  it  be  denied,  what  shall  the  pretence  be? 
Why,  that  it  implies  a  contradiction  future  contingents 
should  be  certainly  known;  for  they  are  uncertain,  and 
nothing  can  be  otherwise  truly  known  than  as  it  is.n 

And  it  mii.st  be  acknowledged,  that  to  whom  any  thing 
is  uncertain,  it  is  a  contradiction  that  to  him  it  should  be 
certainly  known.  But  that  such  things  are  uncertain  to 
God,  needs  other  proof  than  I  have  met  with,  in  what  fol- 
lows in  that  cited  author,  or  elsewhere:  all  which  will 
amount  to  no  more  than  this,  that  such  things  as  we  can- 
not tell  how  God  knows  them,  must  needs  be  unknown  to 
him.  Bui  since  we  are  sure  many  .such  things  have  been 
certainly  foretold  by  God,  (and  of  them  such  as  we  may 
be  also  sure  he  never  intended  to  cfl'ect,)  we  have  rea-son 
enough  to  be  ccmfident  that  such  things  are  not  unknow- 
able to  him.  And  for  the  manner  of  his  knowing  them,  it 
is  better  to  profess  ignorance  aluiut  ii,  than  attempt  the 
explicciion  thereof,  either  uninielligjhiy,  as  some  have  to 
no  purpose,  or  dangerously  and  inipinusly,  as  others  have 
adventured  to  do  to  very  Ixid  jnirpoie.  And  it  well  be- 
comes us  to  suppose  an  infinite  understanding  may  have 


n  QiialJs  rei  est  tajtii 
ovaIo  cnim  t^cri  potest  u 


i  roimitto.  Bi  itJifprn  nw  *it  incprta  (piita  Inccr 
...  an  non)  non  dnlur  iilla  crrta  rjtis  noutia.  Uuo- 
corto  Br.iatu/  odfbns  Quod  ocrlo  futunuii  non  est,  &c 


ways  of  knowing  things  which  we  know  nothing  of.  To 
my  apprehension,  that  leust-mentioned  author  doth  with  ill 
success  attempt  an  explication  of  God's  manner  of  know- 
ing this  sort  of  things,  by  the  far  less  intelligible  notion  of 
the  indivisibility  of  eternity,  comprehending  (as  he  says) 
all  the  pans  of  time,  not  successively,  but  together.  And 
though  he  truly  say  that  the  Scotists'  way  of  expressing 
how  future  contingents  are  present  to  Godj  i.  e.  according 
to  their  objective  and  intentional  being  only,  affords  us  no 
account  why  God  knows  them,  (for  which  cause  he  rejects 
it,  and  follows  that  of  the  Thomists,  who  will  have  them 
to  be  present  according  to  their  real  and  actual  existence,) 
I  should  yet  prefer  the  deficiency  of  the  former  way,  be- 
fore the  contradictiousness  and  repugnancy  of  the  latter ; 
and  conceive  those  words  in  the  Diviiie  Dialogues,"  as 
good  an  explication  of  the  mannerof  his  knowledge,  as  the 
case  can  admit,  (which  yet  is  but  the  ScotLsts'  sense,) 
"  That  the  whole  evolution  of  times  and  ages  is  so  collect- 
edly and  presentificly  represented  to  God  at  once,  as  if  all 
things  and  actions  which  ever  were,  are,  or  shall  be,  were 
at  this  very  instant,  and  so  always  really  present  and  ex- 
istent before  him."  Which  is  no  wonder  the  animadver- 
sion and  intellectual  comprehension  of  God  being  abso- 
lutely infinite,  according  to  the  truth  of  his  idea.  I  do 
therefore  think  upon  a  sober  resolution  in  this  matter, 
"  That  it  seems  more  safe  to  allow  this  privilege  to  the  in- 
finite understanding  of  God,?  than  to  venture  at  all  to  cir- 
cumscribe his  omniscience  :  for  though  it  may  safely  be 
said  that  he  knows  not  any  thing  that  really  implies  a 
contradiction  to  be  known,  yet  we  are  not  assured  but  that 
may  seem  a  contradiction  to  us,  that  is  not  so  really  in 
itself"  And  when  we  have  only  human  wit  to  contest 
with  in  the  case,  reverence  of  this  or  that  man,  though  both 
in  great  vo^ue  in  that  kind,  needs  not  restrain  us  from 
distinguishing  between  a  mere  seeming  latent  contradic- 
tion, and  a  fiat,  downright,  open  one.  Only  as  to  that 
instance  of  the  commensurablene.ss  of  the  diagonal  lineot 
a  quadrate  to  one  of  the  sides  ;  whereas  though  there  are 
great  difficulties  on  both  sides,  tiz.  that  these  are  com- 
mensurable, and  that  they  are  not ;  yet  any  man's  judg- 
ment would  rather  incline  to  the  latter,  as  the  easier  part : 
I  should  therefore  also  think  it  more  safe  to  make  cnoice 
of  that,  as  the  parallel  of  the  present  difficulty.  Upon 
the  whole,  we  may  conclude  that  the  knowledge  of  God 
is  every  way  perfect ;  and  being  so,  extends  to  all  our  con- 
cernments: and  that  nothing  remains,  upon  that  account, 
to  make  us  decline  applying  ourselves  to  religious  con- 
verses with  him,  or  deny  him  the  honour  and  entertain- 
ment of  a  temple:  for  which  we  shall  )'et  see  further 
cause,  when  we  consider,  next, 

IX.  That  his  power  is  also  omnipotent.  Which  (though 
the  discourse  of  it  have  been  occasionally  somewhat  min- 
gled with  that  of  the  last)  might  be  directly  spoken  of  for 
the  fuller  eviction  of  that  his  conversableness  with  men, 
which  religion  and  a  temple  do  suppose.  Nor  indeed  is  it 
enough  that  he  knows  our  concernments,  except  he  can 
also  provide  efl'ectually  about  them,  and  dispose  of  them 
to  our  advantage.  And  we  cannot  doubt  but  he,  who 
could  create  us  and  such  a  world  as  this,  can  do  .so,  even 
though  he  were  supposed  not  omnipotent.  But  even  that 
itself  .seems  a  very  unreasonable  supposition,  that  less  than 
infinite  power  should  suffice  to  the  creation  of  any  thing. 
For  however  liable  it  may  be  to  controversy,  what  a  second 
cause  might  do  herein,  being  a.s,sisted  by  the  infinite  power 
of  the  first;  it  seems  altogether  unimaginable  to  us,  how, 
though  the  )K)wer  of  all  men  were  met  in  one,  (which  we 
can  easily  suppose  to  be  a  very  va.st  power,)  it  could  alone 
be  sufficient  to  make  the  mintilest  atom  arise  into  being 
out  of  nothing.  And  that  all  the  matter  of  the  universe 
hath  been  so  produced,  riz.  out  of  nothing,  it  will  be  no 
great  presumption  to  suppose  already  fully  proved  ;  in  that 
though  any  such  thing  as  necessary  matter  were  admitted, 
yet  its  csscniial  unalterableness  would  render  it  impossible 
it  should  be  the  matter  of  the  universe.  Therefore  when 
we  cannot  devise  what  finite  power  can  ever  suffice  (sup- 
pose it  were  never  so  much  increased,  but  still  finite)  to 
the  doing  of  that  which  we  are  sure  is  done,  what  is  left 


p  of  BaUirtnuf .  in  the  s 


ClIAP.    VI. 


THE  LIVING  TEMPLE. 


53 


us  to  suppose,  but  that  the  power  v*  hich  did  it  is  simply 
infinite:  much  more  when  we  consider,  not  only  that 
something  is  actually  produced  out  ot"  nolhinf;,  but  do  also 
seriously  contemplate  the  nature  of  the  production !  Which 
carries  so  much  of  amazin":  wonder  in  it,  every  where,  that 
even  the  least  and  most  minute  things  might  serve  for  suf- 
ficient instances  of  the  unlimited  greatness  of  that  power 
which  made  them;  a-s  would  be  seen  if  w'e  did  industri- 
ously set  ourselves  tc  compare  the  effects  of  divine  pmrer 
with  those  of  human  art  and  skill.  As  is  the  inpcniuus 
and  pious  observation  of  the  most  worthy  Mr.  Hook,i 
who  upon  his  viewing  with  his  microscope  the  point 
of  a  small  and  very  sharp  needle,  (than  which  we  can- 
not conceive  a  smaller  thing  laboured  by  the  hand  of 
man,)  takes  nonce  of  sundry  sorts  of  natural  things,  "that 
have  points  many  ihou.sand  times  sharper:  those  of  the 
hairs  of  insects,  ic.  tAat  appearing  broad,  irregular,  and 
uneven,  having  marks  upon  it  of  the  rudeness  andbungling 
of  art.  So  unaccuralc(saith  he)  it  is  in  all  its  productions, 
even  in  those  that  seem  most  neat,  that  if  examined  truly 
with  an  organ  more  acute  than  that  by  which  they  were 
made,  the  more  we  see  of  their  shape  the  less  appearance 
will  there  be  of  their  beauty .  Whereas  in  the  works  ot  nature 
the  deepest  discoveries  show  us  the  greatest  excellences  ; 
an  evident  argument  thai  he  that  was  the  Author  of  these 
things,  was  no  other  than  omnipotent,  being  able  to  include 
as  great  a  variety  of  parts,  in  the  yet  smallest  discernible 
point,  as  in  the  vaster  bodies,  (which  comparatively  are 
called  also  points,)  such  a.s  the  earth,  sun,  or  plaiiets." 
And  I  may  add,  when  those  appear  but  points,  in  com- 
parison of  his  so  much  vaster  work,  how  plainly  doth  that 
also  argue  to  us  the  .same  thing  ?  And  let  us  strictly  con- 
sider the  matter.  Omnipotency,  as  hath  been  said,  im- 
porLs  a  power  of  doing  all  things  po.ssibic  to  be  done,  or 
indeed,  simply  all  things;  unto  which  passive  power,  an 
active  one  must  necessarily  correspond.  That  is,  there  is 
nothing  in  itself  possible  to  he  done,  but  il  is  also  possible 
to  some  one  or  other  to  do  it.  If  we  should  therefore 
suppose  God  not  omnipotent,  it  would  follow  some  one 
or  other  were  able  to  do  more  than  God.  For  though 
possibility  do  import  a  non-repugnancv  in  the  thing  to  be 
done;  yet  it  also  connotes  an  ability  In  .some  agent  to  do 
it.  Wherefore  there  is  nothing  possible  which  some  ngcn! 
cannot  do.  And  if  so,  that  agent  must  either  be  God,  or 
some  other.  To  say  it  is  God,  is  what  we  intend.  That 
is,  there  is  nothing  possible  which  God  cannot  do ;  or  he 
can  do  all  things.  But  to  say  it  is  some  other,  and  not 
Go<t,  were  to  open  the  door  to  the  above-mentioned  horrid 
consequence;  which  no  one  that  acknowledges  a  God 
(and  we  are  not  now  discoursing  with  them  who  simply 
deny  his  being)  would  not  both  blush  and  tremble  to 
nvow. 

Some  indeed  have  so  over-done  the  business  here  as  to 
deny  any  intrinsical  possibility  of  anv  thing,  and  say  that 
things  are  only  said  to  be  possible,  because  God  can  do 
them;  which  is  the  same  thing  as  thus  lo  e.tplain  God's 
omnipotency;  t.  e.  that  he  can  do  all  things  which  he  can 
do :  and  makes  a  chima-ra  no  more  impossible  in  itself  lo 
be  produced,  than  a  not  yet  eiisienl  man.  And  the  reason 
of  the  denial  is,  that  what  is  onlv  possible  is  nothing,  and 
therefore  can  have  nothing  intrinsical  to  it;  as  if  it  were 
not  sufficient  lo  the  inirinsical  possibiliiy  of  a  Ihin?,  that 
its  idea  have  no  repugnancv  in  it.  Yet  entire  and  full 
possibility  connotes  a  reference  lo  the  productive  power  of 
an  agent;  so  that  it  is  equally  absurd  to  say  that  things 
arc  only  possible,  because  there  is  no  repugnancy  in  their 
ideas,  as  it  is  to  say  they  are  onlv  possible,  because  some 
agent  can  do  Ihein;  inasmuch  as' the  entire  possibility  of 
their  existence  imports  both  that  there  is  no  repugnancy 
m  their  ideas,  which  if  therebe.thevareeverv  way  nothing 
(as  hath  been  said  before,)  and  also  that  there'is  a  suffi- 
cient power  lo  produce  them.  Therefore,  whereas  we 
might  believe  him  sufficient  ever)-  wav  for  us,  though  we 
did  not  believe  him  simply  omnipotent ;  how  much  more 
fullyarewea.s,siired,whenweconsidcrlhat  hcis!  Whereof 
also  no  place  of  doubt  can  remain,  this  being  a  mo«t  un- 
questionable perfection,  necessarily  included  in  the  notion 
of  an  absolutely  perfect  Being.  But  here  we  need  not 
Qln  hii  Mjcornptum. 
I  ,lii»a^.»cji  («»  iruvra,  0i,\i\i,fatM  it  Ta  opi-«.    Phfl.  Jud  dg  Abf. 


further  insist,  having:  no  peculiar  advcrsar)-  (in  this  matter 
singly)  to  contend  with,  as  indeed  he  would  have  had  a 
hard  province,  who  should  have  undertaken  to  contend 
against  omnipolency. 

And  now  join  herewith  again,  the  boundlessness  of  his 
goodness,  winch  upon  the  same  ground  of  his  absolute 
perfection,  must  be  infinite  also,  and  which  it  is  of  equal 
concernment  to  us  to  consider,  that  we  may  understand 
he  not  only  can  effectually  provide  about  our  concern- 
ments, but  is  most  graciously  inclined  so  to  do.  And 
then,  what  rational  inducement  is  wanting  to  religion,  and 
the  dedication  of  a  lcmi)le;  if  we  consider  the  joint  en- 
couragement that  arises  from  .so  unlimited  power  and 
goodness?  Or  what  man  would  not  become  entirely  de- 
voted to  him,  who,  by  the  one  of  these,  we  are  assured, 
can  do  all  things,  and  by  the  other,  will  do  what  is  best?' 
Nor  therefore  is  there  any  thing  immediately  needful  to 
our  present  purpose,  the  eviction  of  God's  amrersableness 
rrilh  men,  more  than  hath  been  already  said.  That  is, 
there  is  nothing  else  to  be  thought  on,  that  hath  any  nearer 
influence  thereon;  the  things  that  can  be  supposed  lo 
have  such  influence,  being  none  else  than  his  power, 
knowledge,  and  goodness,  which  have  been  particularly 
evinced  from  the  creation  of  the  world,  both  to  have  been 
in  some  former  subject,  and  lo  have  all  originally  met  in 
a  necessary  being,  that  alone  could  be  Ihe  Creator  of  it. 
Which  necessary  being,  as  it  is  such,  appearing  also  lo  be 
infinite,  and  absolulely  perfect;  the  influence  of  these  can- 
not but  the  more  abundantly  appear  lo  be  such  as  can  and 
may  mast  sufficiently  and  fully  correspond,  both  in  gene- 
ral to  Ihe  several  exigencies  (jf  all  creatures,  and  more 
especially  lo  all  ihe  real  necessities  and  rca.'^onable  desires 
of  man:  so  that  our  main  purpose  seems  already  gained. 
Vet  because  it  may  be  giaielul  when  we  are  persuaded 
that  things  are  so,  lo  foriily  (as  much  as  we  can)  thatper- 
suasion,  and  because  our  persuasion  concerning  these 
attributes  of  God  will  be  still  liable  lo  assault  unless  we 
acknowledge  him  every  where  present ;  (nor  can  it  well  be 
conceivable  oiherwi.so,  how  the  influence  of  his  knowledge, 
power,  and  goodness,  can  be  so  universal,  as  will  be  thought 
necessary  to  infer  a  universal  obligation  to  religion;)  it 
will  be  ihcrefore  requisite  to  add  somewhat  concerning 
his  omnipresence,  or  because  some,  that  love  to  be  very 
strictly  critical,  will  be  apt  lo  think  thai  term  reslriciive  of 
his  presence  to  the  universe,  (as  supposing  to  be  present 
is  relative  lo  somewhat  one  may  be  .said  present  unto, 
whereas  they  will  say  without  ihe  universe,  is  nothing,) 
we  will  ralhcr  choose  lo  call  it  immcmiti/.  For  though  il 
would  sufficiently  answer  our  purpose,  ihai  his  presence 
be  universal  to  all  his  creatures;  yet  even  this  is  to  be 
pro^•cd  by  such  arguments  as  will  conclude  him  simply 
immense;  which  therefore  will  with  Ihe  greater  advantage 
infer  the  thing  we  intend.  This  part  of  divine  perfection 
we  will  acknowledge  lo  have  been  impugned,  by  some 
that  have  professed  much  devoiedness  lo  a  Deity  and 
religion:  we  will  therefore  charitably  suppose  that  oppo- 
sition lo  have  been  joined  with  inadvertency  of  the  ill  ten- 
dency of  it;  that  is,  how  unwarrantably  ii  would  maim 
the  notion  of  the  former,  and  shake  the  foundations  of  the 
laiier.  Nor  therefore  ought  ihal  charily  to  be  any  allay  to 
a  jus!  zeal  for  .so  great  concerns. 

It  seems  ihcn,yfrj/,  manifestly  repugnant  lo  Ihe  notion 
of  an  infinitely  perfect  Being,  to  suppose  il  less  than  sim- 
ply immense. '  For.  upon  thai  supposition  il  must  either 
ne  limited  to  .some  certain  place,  or  excluded  out  of  all. 
The  latter  of  these  would  oe  most  openly  to  deny  il ;  as 
haih  with  irrefragable  evidence  been  abundantly  mani- 
fested by  the  mo>t  learned  Dr.  More,'  whereto  ii  would 
be  needless  and  vain  lo  allempt  lo  add  any  thing.  Nor  is 
that  the  thing  pretended  lo  W  the  sort  of  persons  I  now 
chiefly  intend. 

And  for  the  former,  I  would  inquire,  Is  amplitude  of 
essence  no  perfection  1  Or  were  llie  confining  of  this 
Being  to  the  ver)'  minalesl  space  ^ye  can  imagme,  no  de- 
traction from  Ihe  perfection  of  it  7  What  if  the  amplitude 
of  that  glorious  and  ever-blessed  Essence  were  said  lo  be 
onlv  of  Ihat  cxieni  (may  il  be  spoken  with  all  reverence, 
and  resentment  of  the  unhappy  necessity  we  have  of  ma- 

I  Both  in  hia  DiaJocucs  ajtd  Enchindion  MetAphn- 


THE  LIVING  TEMPLE. 


PiRTL 


king  so  mean  a  supposition)  as  to  have  been  confined  unto 
that  one  temple  to  which  of  old  he  chose  to  confine  his 
more  solemn  worship;  that  he  could  be  essentially  pre- 
sent, only  here  at  once,  and  no  where  else;  were  this  no 
detraction  !  They  ihai  think  him  only  to  replenish  and  be 
present  by  his  essence  in  the  highest  heaven,  (as  some  are 
wont  to  speak,)  would  they  nut  confess  it  were  a  meaner 
and  much  lower  thought  to  suppose  that  presence  circum- 
scribed within  the  so  unconccivably  narrower  limits  as  the 
walls  of  a  house"!  If  ihey  would  pretend  to  ascribe  to 
him  some  perfection  beyond  this,  by  supposing  his  essen- 
tial presence  commensurable  to  the  vaster  territory  of  the 
highest  heavens;  even  by  the  same  supposition,  should 
they  deny  to  him  greater  perfection  than  they  ascribe. 
For  the  perfection  which  in  this  kind  they  should  ascribe, 
were/mile  only;  but  that  which  they  should  dent/,  were 
infinite. 

Again,  they  will  however  acknowledge  omnipotency  a 
perfeclion  included  in  the  notion  of  an  absolutely  perfect 
Being;  therefore  they  will  grant,  he  can  create  another 
world  (for  they  do  not  pretend  to  believe  this  infinite;  and 
if  they  did,  by  their  supposition,  they  should  give  away 
their  cause)  at  any  the  greatest  distance  we  can  conceive 
from  this ;  therefore  so  far  his  power  can  e.xtend  itself 
But  what,  his  power  without  his  being'!  What  then  is 
his  power?  something,  or  nothing'!  Nothing  can  do  no 
thing;  therefore  not  make  a  world.  It  is  then  some  be- 
ing; and  whose  being  is  it  but  his  own'!  Is  it  a  created 
being!  That  is  to  suppose  him,  first,  impotent,  and  then 
to  have  created  omnipotency,  when  he  could  do  nothing. 
Whence  by  the  way  we  may  see  to  how  little  purpose 
that  distinction  can  be  applied  in  the  present  case  of  essen- 
tial and  virtual  contact,  where  the  essence  and  virtue  can- 
not but  be  the  same.  But  shall  it  be  said,  he  mu.st,  in 
order  to  the  creating  such  another  world,  locally  move 
thither  where  he  designs  if!  I  ask  then.  But  can  he  not 
at  the  same  time  create  thousands  of  worlds  at  any  dis- 
tance from  this  round  about  it  t  No  man  can  imagine  this 
to  be  impossible  to  him  that  can  do  all  things.  Where- 
fore of  such  extent  is  his  power,  and  conseijuently  his 
being.  Will  they  therefore  say  he  can  immensely,  if  he 
please,  ditfuse  his  being,  but  he  voluntarily  contracts  it  1 

It  is  answered.  That  is  altogether  impossible  toabeing, 
that  is  whatsoever  it  is  by  a  simple  and  absolute  necessity, 
for  whatsoever  it  is  necessarily,  it  is  unalterably  and  eter- 
nally, or  is  pure  act,  and  in  a  possibility  to  be  nothing 
which  it  already  is  not.  Therefore  since  God  can  every 
where  e.tert  his  power,  he  is  necessarily,  already,  every 
where:  and  hence,  God's  immensity  is  the  true  reason  of 
his  immobility;  there  being  no  imaginable  space,  which 
he  doth  not  necessarily  replenish.  Whence  also,  the  sup- 
position of  his  being  so  confined  (as  was  said)  is  imme- 
diately repugnant  to  the  notion  of  a  necessary  being,  as 
well  as  of  an  absolutely  perfect,  which  hath  been  argued 
from  it.  We  might  moreover  add,  that  upon  the  same 
supposition  God  might  truly  be  said  to  have  made  a  crea- 
ture greater  than  himself  (for  such  this  universe  apparently 
were,)  and  that  he  can  make  one  (as  they  must  confess 
who  deny  him  not  to  be  omnipotent)  most  unconceivablv 
greater  than  this  univer.se  now  is.  Nothing  therefore  seems 
more  manifest  than  that  God  is  immense,  or  (as  we  mav 
express  it)  cxlrinsUalbj  infinite,  with  respect  to  place  ;  as 
well  as  hUrinsicaUy,  in  respect  lo  the  plenitude  of  his 
perfeclion.  Only  it  may  b:-  rc(|uisiie  to  consider  brieflv 
what  is  said  against  it  by  the  otherwise  minded,  that  pre- 
tend not  to  deny  his  infinity  in  that  other  sense.  Wherein 
that  this  discoiirse  swell  not  beyond  just  bounds,  ihcir 
strength  of  argument,  (for  it  will  not  be  so  seasonable  here 
to  discuss  with  them  the  te.-cis  of  Scripture  wont  lo  be  in- 
sisted on  in  this  matter,)  shall  be  viewed  as  it  is  collected 
and  gathered  up  in  one  of  them.  And  that  shall  be,  Cur- 
cellsE'is,"  who  gives  it  as  succinctly  and  fully  as  any  I  have 
met  with  of  that  sort  of  men. 

The  doUrinc  itself  we  may  lake  from  him  thus.  First, 
On  the  negative  part,  by  way  of  denial  of  what  we  have 
been  hitherto  asserting,  he  says,  "  The  foundation,"  (that 

•  I>0  Vociliiln  Trinit,  Ac. 

t  Vruo  which  pnrprm  ipm'cf  at  large  Valkfllut  dr.  vera  Rcllg  Quia 
enim  Del  cl  potenUa  tjt  aapintitia  nd  rM  oninM  t'Monfljtiir.  iiti  ct  pot«il«i 
•ivo  inapontim;  idoo  utiiqiic  nnM<'ni.  omniaiuc  niiminn  jmn  romnloro  di- 
tilul,  *c.  *.  I.  c.  37.    SUcJUliiJlu.t  Arllc.  iejlllo  Del.    Ai.  P«.  13S.  6,  7. 


is,  of  a  distinction  of  Maresins's  to  which  he  is  replying, 
for  so  occasionally  comes  in  the  discourse,)  "rt.i.  the  in- 
finity of  the  divine  essence,  is  not  so  firm  as  is  commonly 
thought."  And  that  therefore  it  may  lie  thought  less  firm, 
he  thinks  fit  to  cast  a  slur  upon  it,  by  making  it  the  doc- 
trine of  the  Stoics,  exprest  by  Virgil,  Mvis  omnia  plena  ; 
(as  if  it  must  needs  be  false,  because  Virgil  said  it.  though 
I  could  tell,  if  it  were  worth  the  while,  where  Virgil 
speaks  more  agreeably  to  his  scn.se  than  ours,  according 
to  which  he  might  a.s  well  have  interpreted  this  passage, 
as  divers  texts  of  Scripture;  and  then  his  authority  might 
have  been  of  some  value;)  and  by  Lucan,  who  helps,  it 
seems,  to  disgrace  and  spoil  it;  JnpiUr  est  qvodainque 
rides,  i[Uocunqve  movcris.  He  might,  if  he  had  a  mind  to 
make  it  thought  paganish,  have  quoted  a  good  many  more, 
but  then  there  might  have  been  some  danger  it  should 
pass  for  a  common  noti<m.  Next,  he  quotes  some  passages 
of  the  fathers  that  import  dislike  of  it,  about  which  we 
need  not  concern  ourselves;  for  the  question  is  not  what 
this  or  that  man  thought.  And  then,  for  the  positive 
account  of  his  own  judgment  in  ihe  case,  having  recited 
divers  texts  out  of  the  Bible  that  seemed  as  he  appre- 
hended to  make  against  him,  he  would  have  us  believe, 
that  these  all  speak  rather  of  God's  providence  and  power. 
by  which  he  concerns  himself  in  all  our  works,  words,  and 
thoughts,  wheresoever  we  live,  than  of  the  absolute  infinity 
of  his  essence. I  And  afterwards.  That  God  is  by  his  es- 
sence in  Ihe  supreme  heaven,  where  he  inhabits  the  inac- 
cessible light,  but  thence  he  sends  out  from  himself  a  spirit, 
or  a  certain  force,  whither  he  pleases,  by  which  he  is  truly 
present,  and  works  there. 

But  proceed  we  to  his  reasons,  which  hesaiih  are  not  to 
be  contemned.  We  shall  therefore  not  contemn  them  so 
far,  as  not  to  take  notice  of  them;  which  trouble  also 
the  reader  may  please  lo  be  al,  and  afterward  do  as  he 
thinks  fit. 

1.  That  no  difference  can  be  conceived  between  God 
and  creatures,  if  God,  as  they  commonly  speak,  be  wholly, 
in  every  point,  or  do  fill  all  the  points  of  the  universe 
with  his  whole  essence:  for  so  whatsoever  at  all  is,  will 
be  God  himself 

Aniw.  And  that  is  most  marvellous,  ihat  ihe  in-being 
or  one  thing  in  another  must  needs  take  away  all  their 
difference,  and  confound  them  each  with  other;  which 
sure  would  much  ralher  argue  them  distinct.  For  certainly 
it  cannot,  without  great  impropriety,  be  said  that  any  thing 
is  in  itself;  and  is  both  the  container  and  contained.  How 
were  these  thoughts  in  his  mind"!  And  these  very  notions 
which  he  opposes  to  each  other,  so  as  not  to  be  confounded 
with  his  mind,  and  consequently  with  one  another?  So 
that  it  is  a  great  wonder  he  w.as  not  of  both  opinions  at 
ome.  And  how  did  he  think  his  soul  lo  be  in  his  body, 
which,  though  substantially  united  with  it,  (and  that  is 
somewhat  more,  as  we  will  suppose  he  knew  was  com- 
monly held,  than  to  be  intimately  present.)  was  not  yet 
Ihe  same  thing  1  However,  himself  acknowledges  the 
power  and  providence  of  God  to  be  every  where  :  and 
then  at  least  every  thing  must,  it  seems,  be  the  very  power 
and  providence  of  God.  But  he  thought,  it  may  be,  only 
of  confuting  the  words  of  Luean.  and  chastising  his  poetic 
liberty.  And  if  he  would  have  been  at  the  pains  to  turn 
all  iheir  strains  and  raptures  into  propositions,  and  so  have 
gravely  fallen  lo  confuting  them,  he  might  perhaps  have 
found  as  proper  an  exercise  for  his  logic  as  Ihis.  As  for 
liis  talk  of  a  irhnle,  whereof  we  acknowledge  no  parts, 
(as  if  he  imagined  the  divine  essence  lo  be  compounded 
of  such,  he  shoulil  have  said  so.  and  have  proved  it,)  it  is 
nn  absurd  scheme  of  speech,  which  may  be  lefl  lo  hira, 
and  ihcm  lhat  use  it,  lo  make  iheir  best  of 

•2.  No  idolatry  can  be  committed,  if  there  be  not  the 
least  point  to  be  found,  that  is  not  wholly  full  of  whole 
God  :  for  whithersoever  worship  shtiU  be  directed,  it  shall 
be  directed  lo  God  himself,  who  will  be  no  less  there  than 
in  heaven. 

Answ.  This  proceeds  upon  the  .supposition  ih.at  the 
former  would  be  grnnied  as  soon  as  it  should  be  heard,  as 

Ncr  jfvi'ntiir  Daviil  d,'  fSpjntii  8an''to.  qui  ly^ciiliflriii  qiiiilnm  Doi  Spirituf 
f-tt.  nod  dp  .SniritM  Drj  HiinpticiUr.  Nbc  dicit  Spiritum  iiliiin  uliinup  re  ent 
•rd  Innliim  dorrl  milium,  omi*  locum,  rtd  oupni  i«  nfvmcat  pprtinitW'.  Ac 
Si  aitn  F  SfKin.  iininirhui.  And  ithotigh  not  at:o>;eth*r  to  exvreulv  a$ 
the  rest)  Vontliu,  CreUliu,  4-c 


Ciup.  VI. 


THE  LIVING  TEMPLE. 


55 


a  .-lelf-evidenl  principle,  that  whatsoever  is  in  another,  is 
that  in  whidi  it  is;  and  so  his  consequence  were  most  un- 
deniable. But  though  we  acknowleclge  God  to  be  in  every 
thing,  yet  so  to  worship  him  in  any  thing,  a.s  if  his  es.sen- 
tial  presence  were  confined  thereto,  while  it  ought  to  be 
conceived  of  as  immense,  this  is  idolair)- :  and  therefore 
they  who  so  conceive  of  it,  as  confined,  (or  tied  in  any  re- 
spect, wherein  he  haih  not  so  tied  it  himself,)  are  concern- 
ed to  beware  of  running  upon  this  rock. 

3.  Nor  can  the  opinion  of  fanatics  be  solidly  refuted, 
who  call  them.selves  .spiritual,  when  they  determine  God 
to  be  all  in  all ;  to  do  not  only  good  but  evil  things,  be- 
cause he  is  to  be  accounted  to  be  es,sentially  in  all  the 
atoms  of  the  world,  in  whole;  and  as  a  common  soul,  by 
which  all  parts  of  the  universe  do  act. 

Answ.  Wc  may  in  time  make  trial  wheiher  they  can  be 
refuted  or  no,  or  whether  any  solid  ground  will  be  left  for 
it ;  at  this  time  it  will  suffice  to  say,  that  though  he  be  pre- 
sent every  where  as  a  necessarj'  being,  yet  he  acts  as  a  free 
cause,  and  according  as  his  wisdom,  his  good  pleasure,  his 
holiness  and  juslice  do  guide  his  action. 

4.  So  God  will  be  equally  present  with  the  wicked,  and 
with  the  holy  and  godly,  with  the  damned  in  hell,  and 
devils,  a.s  with  the  blessed  in  heaven,  or  Christ  himself. 

AnsTC.  So  he  will,  in  respect  of  his  es.seniial  presence. 
How  he  is  otherwise  (dislinguishingly  enough)  present  in 
liis  temple,  we  shall  have  occasion  hereafter  to  show. 

5.  That  I  say  not  bow  shameful  it  is  to  think,  that  the 

a  In  hu  Di&loffuc*. 


most  pure  and  holy  God  should  be  as  much  in  the  most 
nasty  places  a.s  in  heaven,  &c.  (I  forbear  to  recite  the  rest 
of  this  uncleanly  argument,  which  is  strong  in  nothing  but 
ill  savour.)    Biii  for 

A71SV.  How  strange  a  notion  was  this  of  holiness,  by 
which  It  is  set  in  opposition  to  corporeal  filihiness  !  As  if 
a  holy  man  should  lose  or  very  much  blemish  his  sanctity, 
by  a  casual  fall  into  a  puddle.  Indeed,  if  sense  must  give 
us  measures  of  God,  and  every  thing  must  be  reckoned  an 
offence  to  him  that  is  so  to  it,  we  shall  soon  frame  to  our- 
selves a  God  alioKother  such  a  one  as  ourselves.  The 
Epicureans  thcm.selves  would  have  been  ashamed  to  reason 
or  conceive  thus  of  God,  who  tell  us  the  Divine  Being  is 
as  little  capable  of  receiving  a  stroke,  as  the  inane  ;  and 
surely  (in  proportion)  of  any  sensible  offence.  We  might 
as  well  suppose  him  in  danger,  as  Dr.  More"  fitly  expre.sses 
it,  to  be  hurt  with  a  thorn,  as  offended  with  an  ill  smell. 

We  have  then  enough  lo  a.ssure  us  of  God's  absolute 
immensity  and  omnipresence,  and  nothing  of  that  value 
against  it  as  ought  to  shake  our  belief  herein.  And  surely 
the  consideration  of  this,  added  to  the  other  of  his  perfec- 
tions, (and  which  tends  so  directly  lo  facilitate  and 
strengthen  our  persuasion  concerning  the  rest,)  may  render 
us  assuredly  certain,  that  wp  shall  find  him  a  conversable 
Being;  if  we  seriously  apply  ourselves  to  converse  with 
him,  and  will  but  allow  him  the  liberty  of  that  temple 
within  us,  whereof  we  are  hereafter  (with  his  leave  and 
help)  to  treat  more  distinctly  and  at  large. 


LIVING     TEMPLE 


PART  II. 

CONTAINING  ANIMADVERSIONS  ON  SPINOSA,  AND  A  FRENCH  WRITER  PRETENDING 

TO  CONFUTE  HIM. 


A  RECAPITULATION  OF  THE  FORMER  PART,  AND  AN  ACCOUNT  OF  THE  DESTITUTION 
AND  RESTITUTION  OF  GOD'S  TEMPLE  AMONG  MEN. 


A   PREFACE, 

■BOVriNO  THE  INDUCEMENT  AND  GENERAL  CONTENTS  OF  THIS  SECOND  PART.  THE  OCCASION  OF  CONSIDERING  SPINOSA,  AND  A 
FRENCH  WRITER  WHO  PRETENDS  TO  CONFUTE  HIM.  A  SPECIMEN  OP  THE  WAY  AND  STRENGTH  OF  THE  FORMEk's  REASONING, 
AS  AN  INTRODUCTION  TO  A  MORE  DISTINCT  EXAMINATION  OF  SUCH  OF  HIS  POSITIONS,  AS  THE  DESIGN  OF  THIS  DISCOURSE  WAS 
MORE  DIRECTLY  CONCERNED  IN. 

It  is  not  worth  the  while  to  trouble  the  reader  with  an  account  why  the  progress  of  this  work  (begun  many  years 
ago,  in  a  former  part)  hath  been  so  long  delayed  ;  or  why  it  is  now  resumed.  There  are  ca.'=es  wherein  things  too 
little  for  public  notice,  may  be  sufficient  reasons  to  oneself:  and  such  self-satisfaction  is  all  that  can  be  requisite,  in  a 
Blatter  of  no  more  importance  than  that  eircumsiancc  only,  of  the  lime  of  sending  abroad  a  discourse,  of  such  a  nature 
and  subject,  as  that  if  it  can  be  useful  at  any  time,  will  be  so  at  all  times.  The  business  of  the  present  discourse,  is 
religion  ;  wluch  is  not  the  concern  of  an  age  only,  or  of  this  or  that  time,  but  of  all  times ;  and  which,  in  respect  of  its 
grounds  and  basis,  is  eternal,  and  can  never  cease  or  varj'.  Bui  if  in  ius  use  and  e.xercise  it  do  at  any  time  more 
visibly  languish,  by  attempts  against  its  foundations,  an  endeavour  lo  establish  them,  if  it  be  not  altogether  unfit  to 
serve  that  purpose,  will  not  be  liable  to  be  blamed  a?  unseasonable.  Every  one  will  imderstand,  that  a  design  further 
to  establish  ihe  grounds  of  religion,  can  have  no  other  meaning,  than  only  to  represent  their  stability  unshaken  by  any 
attempts  upon  them;  that  being  all  that  is  either  possible  in  this  case,  or  needful.  Nothing  more  is  possible  :  for  if 
there  be  not  already,  in  the  nature  of  things,  a  suifieient  foundation  of  religion,  it  is  now  too  late  ;  for  their  course  and 
order  cannot  begin  again.  Nor  is  any  thing,  besides  such  a  representation,  needful:  for  have  the  adventures  of  daring 
wits  (a-s  they  are  fond  of  being  thought)  aliered  the  nature  of  things  1  Or  hath  their  mere  breath  thrown  the  world 
off  from  its  ancient  basis,  and  new-moulded  ihe  universe,  so  as  to  make  things  be  after  the  way  of  their  own  hearts? 
Or  have  they  prevailed  upon  themselves,  firmly  to  believe  things  are  as  they  would  wish  1 

One  would  be  ashamed  to  be  of  that  sort  of  rrealure,  called  Man,  and  count  it  an  unsufi'erable  reproach  to  be  long 
unresolved,  Whether  there  ought  to  be  such  a  thing  in  the  world  as  religion,  yea,  or  no.  Whatever  came  on't,or  what- 
soever I  did  or  did  not  besides,  I  would  drive  this  business  to  an  issue  ;  I  would  never  endure  to  be  long  in  suspense 
about  so  weighty  and  important  a  question.  But  if  I  inclined  lo  the  negative,  I  would  rest  in  nothing  short  of  the 
plainest  demonstration :  for  I  am  to  dispute  against  mankind ;  and  eternity  hangs  upon  it.  If  I  misjudge,  I  run 
counter  to  the  common  sentiments  of  all  the  world,  and  am  lost  for  ever.  The  oppo.scrs  of  it  have  nothing  but  inclina- 
tion to  oppose  it,  with  a  bold  jest  now  and  then.  But  if  I  consider  the  unrefuted  demonstrations  brought  for  it,  with 
the  consequences,  religion  is  the  last  thing  in  all  the  world  upon  which  I  would  adventure  to  break  a  jest.  And  I 
would  ask  such  as  have  attempted  to  argue  against  it.  Have  their  .strongest  arguments  conquered  iheir  fear  1  Have  they 
no  suspicion  lefl,  that  the  other  side  of  the  question  may  prove  true  1  They  have  done  all  they  can,  by  often  repeating 
their  faint  despairing  wishes,  and  the  mutterings  of  their  hearts,  "  No  God !  no  God  !"  to  make  themselves  Believe 
there  is  none  ;  when  yet  the  restless  lossings  to  and  fro  of  their  iinea-sy  minds  ;  their  tasking  and  torturing  that  little 
residue  of  wit  and  common  sense,  which  their  riot  hath  left  them,  (the  excess  of  which  latter,  as  well  shows  as  causes 
the  defect  of  the  former,)  to  try  every  new  method  and  scheme  of  atheism  they  hear  of  implies  their  distrust  of  all ; 
and  their  suspicion,  that  do  what  they  can,  things  will  still  be  as  they  were,  ;'.  c.  most  adverse  and  unfavourable  to  that 
way  of  living,  which  however  at  a  venture,  ihev  had  before  resolved  on.  Therefore,  they  find  it  neces,sarj'  to  continue 
their  contrivances,  how  more  etrcctuallv  to  disburden  themselves  of  any  obligation  to  be  religious  ;  and  hope,  at  least, 
some  or  other  great  wit  may  reach  further  than  Iheir  own  ;  and  that  either  by  some  new  model  of  thoughts,  or  by  not 
thinking,  it  may  be  possible  at  length  to  argtie  or  wink  the  Deity  into  nothing,  and  all  religion  out  of  the  world. 

And  we  are  really  to  do  the  age  that  iii,'ht,  as  to  acknowledge,  the  genius  of  il  aims  at  more  consistency  and  agree- 
ment with  itself,  and  more  cleverly  to  reconcile  notions  with  common  practice  than  heretofore.  Men  seem  to  be  grown 
■weary  of  Ihe  old  dull  way  of  praciisin;;  all  manner  of  lewdness,  and  pretending  to  repent  of  them;  to  sin,  and  say 
they  are  sorrv  for  it.  The  running  this  long-beaten  circular  tract  of  doing  and  rejientingthe  same  things,  looks  ridicu- 
lously, and  lliev  begin  to  be  ashamed  on't.  A  less  interrupted  imd  more  progressive  course  in  their  licentious  wa^-s,  looks 
braver ;  and  ihcy  count  il  more  plausible  to  disbelieve  this  world  lo  have  any  ruler  at  all,  than  to  suppose  il  to  have 


PREFACE,  S7 

such  a  one  as  ihcy  can  cheat  and  mock  with  so  easy  and  ludicrous  a  rcpeniance,  or  reconcile  to  their  wickedness,  only 
by  calling  ihem'^lves  wicked,  while  they  still  mean  to  continue  so.  And  perhaps  of  uny  other  rcncniance  tliey  have 
not  heard  much;  or  if  they  have,  they  count  it  a  more  heroical,  or  feel  it  an  ea.>.ier  ihinj;  lo  laugh  away  the  fear  of 
any  future  account  or  punishment,  than  lo  endure  the  severities  of  a  serious  repentance,  and  a  repilar  lil'e.  Nor  can 
they,  however,  thnik  ihe  torments  of  any  hell  so  little  tolerable  as  ihost-  ol  a  sober  and  pious  life  upon  earth.  And  for 
their  happening  to  prove  everlaating,  they  think  they  may  run  the  hazard  of  that.  For  as  they  can  make  a  sufficient 
shit\  to  secure  theni.selves  from  the  latter  sort  of  torments,  so  they  believe  the  champions  of  their  cau^e  have  taken 
sufficient  care  to  secure  ihem  from  the  former. 

As  religion  hath  its  gospel  and  evangeli.sts,  so  hath  atheism  and  irreligion  too.  There  are  tidings  of  peace  sent  to 
such  as  shall  repent  and  turn  to  God  ;  and  there  have  been  those  appointed,  whose  business  it  should  be  to  publish 
and  expound  them  to  the  world.  This  also  is  the  method  for  carr>'ing  on  the  design  of  irreligion.  Doctrines  are 
invented  to  make  men  fearless,  and  believe  they  need  no  repentance.  And  .some  have  taken  the  part  to  assert  and 
defend  such  doctrines,  to  evangelize  the  world,  and  cry  "  Peace,  peace,"  to  men,  upon  lhc.se  horrid  terms.  And  these 
undertake  for  the  common  herd,  encourage  them  to  indulge  themselves  in  all  manner  of  liberty,  while  they  watch  for 
them,  and  guard  the  coasts :  and  no  faith  was  ever  more  implicit  or  resigned,  ihan  the  inlidelity  and  disbelief  of 
the  more  unthinking  sort  of  these  men.  They  reckon  it  is  not  every  one's  prt  lo  ihink.  It  is  enough  for  the  mast 
to  be  boldly  wicked,  and  credit  their  common  cause,  by  an  open  contempt  ol  God  and  religion.  The  other  warrant 
them  .safe,  and  confidently  tell  them  they  may  securely  disbelieve  all  that  ever  hath  been  said,  to  make  a  religious 
regular  lil'e  be  thought  necessary;  as  only  invented  frauds  of  sour  and  ill-natured  men,  that  en\'y  to  mankind  the 
felicity  whereof  their  nature  haih  made  them  capable,  and  which  their  own  odd  preternatural  humour  makes  them 
neglect  and  censure. 

And  for  these  defenders  of  the  atheistical  cause,  it  being  their  part  and  province  to  cut  off  the  aids  of  reason  from 
religion,  lo  make  it  seem  an  irrational  and  a  ridiculous  thing,  and  to  warrant  and  justify  the  disuse  and  contempt  of 
it,  and  as  it  were,  to  cover  the  siege,  wherewith  the  common  rnut  have  begirt  ihe  temple  of  God  ;  they  have  had  less 
leisure  themselves,  to  debauch  and  wallow  in  more  grossly  sensual  impurities.  Herewith  the  thinking  part  did  less 
agree:  and  they  might  perhaps  count  it  a  greater  thing  to  make  debauchees  than  to  be  such,  and  reckon  it  was  glory 
enough  to  iheni  to  head  and  lead  on  the  numerous  throng,  and  pleasure  enough  to  see  them  they  had  so  thoroughly 
disciplined  to  the  service,  throw  dirt  and  .squibs  at  the  sacred  pile,  the  dwelling  of  God  among  men  on  earth,  and  cry, 
."  Down  with  it  even  to  the  ground."  Nor  for  this  sort  of  men,  whose  business  was  only  to  be  done  by  noise  and 
clamour,  or  by  jest  and  laughter,  we  could  think  ihem  no  more  fit  to  be  discoursed  with  than  a  whirlwind,  or  an  ignis 
fatutts.  But  for  such  as  have  a.ssumcd  to  themselves  the  confidence  to  pretend  to  reason,  it  was  not  fit  they  should 
have  cause  to  think  theinselves  neglected.  Considering  therefore,  that  if  the  cxisicnre  of  a  Deity  were  fully  proved, 
(i.  e.  such  as  must  be  the  fit  object  of  religion,  or  of  the  honour  of  a  temple,)  all  the  liille  cavils  against  it  must  signify 
nothing,  (because  the  .same  thing  cannot  be  both  true  and  false,)  we  nave  in  the  former  part  of  this  discourse,  en- 
deavoured to  a.s.sert  so  much  in  an  argumentative  way.  And  therefore  first  laid  down  such  a  notion  of  God,  as  even 
atheists  themselves,  while  they  deny  him  to  e.xist,  cannot  but  grant  to  be  the  true  notion  of  the  thing  they  deny ;  rix. 
summarily  that  he  can  be  no  other  than  a  being  absolutely  perfect.  And  thereupon  next  proceed  to  evince  the  exist- 
ence of  such  a  being.  And  whereas  this  might  have  been  attempted  in  another  method,  as  was  noted  Part  1.  Ck.  1. 
by  concluding  the  existence  of  such  a  being  first  from  the  idea  of  it,  which  (as  a  fundamental  perfection)  involves  ex- 
istence ;  yea,  and  necessity  of  existence,  most  apparently  in  it.  Because  that  was  clamoured  at  as  sophistical  and 
captious,  (though  very  firm  unsliding  steps  might,  with  caution,  be  taken  in  that  way.'jyet  we  rather  chose  the  other 
as  plainer,  more  upon  the  square,  more  easily  intelligible  and  conviclive,  and  less  liable  lo  exception  in  any  kind; 
i.  e.  rather  lo  begin  at  the  bottom,  and  rise  from  necessity  of  existence,  to  absolute  perfection,  than  to  begin  at  the  lop, 
and  prove  downward,  from  absolute  perfection,  necessity  of  existence. 

Now,  if  it  do  appear  from  what  hath  been  said  concerning  the  nature  of  necessary,  self-existing  being,  that  it  cannot 
but  be  absolutely  perfect,  even  as  it  is  such,  since  nothing  is  more  evident  than  that  some  being  or  other  doth  exist 
necessarily,  or  of  ii.self,  our  point  is  gained  without  more  ado ;  i.  e.  we  have  an  object  of  religion,  or  one  lo  whom  a 
temple  duly  belongs.  We  thereupon  used  some  endeavour  to  make  that  good,  and  secure  that  more  compendious  way 
to  our  end  ;  as  may  be  seen  in  tlii;  former  Part.  Which  was  endeavoured  as  it  was  a  nearer  and  more  expeditious 
course;  not  thai  ihe  main  cause  of  religion  did  depend  upon  the  immediate  and  self-evident  reciprocal  connexion  of 
the  terms  nectssary  exisUnce .  and  absobiie  perfection,  as  we  shall  see  hereafter  in  the  following  discourse ;  but  because 
there  areoiher  hypotheses,  that  proceed  either  upon  the  denial  of  any  necessarj-  being  that  is  absolutely  perfect. or  upon 
the  a.ssertion  of  some  necessary  being  that  is  not  absolutely  perfect ;  it  hence  appears  requisite,  to  undertake  the  exa- 
mination of  what  is  .said  to  either  of  these  purposes,  and  to  show  with  how  little  pretence  a  neccs.sar>-  most  perfect 
being  is  denied,  or  any  such  imperfect  necessary  being,  is  either  asserted  or  imagined. 

We  sliall  Ihereforc'in  this  Second  Part,  first',  take  into  consideration  what  is  (with  equal  absurdity  and  impiety) 
asserted  by  one  author,  of  the  identity  of  all  substance,  of  the  impossibiliiy  of  one  substance  being  nroduced  by  another, 
and  consequently  of  one  nece.s>ar\'  self-existing  being,  pretended  with  gross  self-repugnancy,  lo  be  endued  with  infi- 
nite perfections,  but  really  represented  the  common  receptacle  of  all  imaginable  imperfection  and  confusion. — Neil, 
what  is  as.serted  by  another  in  avowed  op|">sition  to  him,  of  a  necessary  self-existent  being,  that  is  at  the  same  time 
said  to  be  essentially  imperfect. — Then  we  shall  recapitulate  what  had  been  discoursed  in  the  former  Part,  for  proof 
of  such  a  necessarily  existent  and  absolutely  perfect  being,  as  is  there  a.s.serted. — Thence  we  shall  proceed  lo  show  how 
reasonably  Scripture  testimony  is  lo  be  relied  upon,  in  reference  lo  some  things  concerning  God,  and  the  religion  of 
his  temple,  which  either  are  not  so  cicarlv  demonstrable,  or  not  at  all  discoverable  the  rational  way. — And  shall  lastly 
show  how  it  hath  come  to  pa.sss,  if  God  be  such  as  he  hath  been  represented,  so  capable  of  a  temple  with  man.  so  apt 
and  inclined  to  inhabit  such  a  one,  that  he  should  ever  not  do  so  ;  or  how  such  a  temple  should  ever  cease,  or  be  unin- 
habited and  desolate,  that  the  known  way  of  its  restitution  may  be  the  more  regardable  and  marvellous  in  our  eyes. 

The  authors  against  whom  we  are  to  be  concerned,  are  Benedictus  Spinosa,  a  Jew,  and  an  anonymous  French  writer, 
who  pretends  to  confute  him.  And  the  better  to  prepare  our  way,  we  shall  go  on  to  preface  something  concerning  the 
former,  viz.  Spinosa,  whose  scheme,t  though,  with  great  pretence  of  devotion,  it  acknowledges  a  Deiiv,  yet  .so  con- 
founds this  his  fictitious  deity  with  every  substantial  being  in  the  world  besides,  that  upon  the  whole  it  appears  al- 
together incun^istent  with  any  rational  exercise  or  sentiment  of  religion  at  all.  And  indeed,  the  mere  pointing  with 
the  finger  at  the  most  discernible  and  absurd  weakness  of  some  of  his  principal  supports,  might  be  sufficient  to  over- 
turn his  whole  fabric;  though  perhaps  he  thought  the  fraudulent  artifice  of  contriving  it  geometrically  must  confound 
all  the  world,  and  make  men  think  it  not  liable  to  be  attacked  in  any  part. 

But  whether  it  can,  or  no,  we  shall  make  some  present  trial ;  and  for  a  previous  essay,  (to  show  that  he  is  not  in^-ul- 
nerable.  and  that  his  scales  do  not  more  closely  cohere,  than  those  of  his  brother-leviathan,)  do  but  compare  his  defi- 
nition of  an  attribute,?  "That  which  the  understanding  perceives  of  substance;  as  constituting  the  essence  thereof,'' 

J  Ilia  Inltllttlual  Syifrm,  we  finil  u  donr,  '  Al  i>  l>id  douo  in  lib  Potthutr.Mt  Eihta. 


58  PREFACE. 

with  his  fifth  Proposition,  "  There  cannot  be  two  or  more  suhslances  of  the  same  nature  or  attribute  ;"  which  is  u 
much  as  to  say  that  two  substances  cannot  be  one  and  the  same  substance.  For  the  attribute  of  any  substance  (saith 
he)  constiiulcs  its  essence  ;  whereas  the  essence  therefore  of  one  thing,  cannot  be  the  essence  of  another  thing,  if  such 
an  attribute  be  the  essence  of  one  substance,  it  cannot  be  the  essence  of  another  substance.  A  rare  d'scovcry  !  and 
which  needed  mathematical  demonstration!  Well,  and  what  now  7  Nothing,  it  is  true,  can  be  plainer,  if  by  the 
same  attribute  or  nature,  he  means  numerically  the  same  ;  it  only  signifies  one  thing  is  not  another  thing.  But  if  he 
mean  there  cannot  be  two  things  or  substances,  of  the  same  special  or  general  nature,  he  hath  his  whole  business  yet 
to  do  ;  which  how  he  does,  we  shall  .see  in  time. 

But  now  compare  herewith  his  definition  of  what  he  thinks  fit  to  dignify  with  the  sacred  name  of  God  :  "  Bv  God 
(saith  he*)  I  unclcrstand  a  being  absohiiely  infinite  ;  i.e.  a  substance  consisting  of  infinite  attributes,  every  one  wtereof 
expresses  an  infinite  es.sence."  And  behold  the  admirable  agreement !  how  amicably  his  definition  of  an  attribute, 
and  that  mentioned  proposition,  accord  with  this  definition  (a-s  he  calls  it)  of  God  !  There  cannot  be  two  substances, 
he  saith,  that  have  the  same  attribute,!,  e.  the  same  es.sence.  But  now  it  seems  the  same  sub.'^iance  may  have  infinite 
attributes,  i.  e.  infinite  essences  !  O  yes,  very  conveniently  :  for  he  tellst  you  that  two  attributes  really  distinct,  we 
cannot  conclude  do  constitute  two  divers  substances.  And  why  do  they  not  ?  Because  it  belongs  to  the  nature  of 
substance,  that  each  of  its  attributes  be  conceived  by  it.self,  &c.  Let  us  consider  his  a.ssertion,  and  his  reason  for  it. 
He  determines,  you  see,  two  really  di.stinct  attributes  do  not  constitute  two  divers  substances.  Yon  must  not  here 
take  any  other  man's  notion  of  an  attribute,  according  to  which,  there  may  be  accidental  attributes,  that,  we  are  sure, 
would  liot  infer  diversity  of  substances  for  their  subjects;  or,  there  may  be  also  essential  ones,  that  only  flow  from  the 
essence  of  the  thing  to  which  they  belong;  so,  too,  nobody  doubts  one  thing  may  have  many  properties.  But  we  must 
take  his  own  notion  of  an  attribute,  according  whereto  it  constitutes,  or  (which  is  all  one)  is,  that  very  essence.  Now 
will  not  such  attributes  as  these,  being  really  distinct,  make  divers  substances  1  Surely  what  things  are  essentially 
diverse,  must  be  concluded  to  be  most  diverse.  But  these  attributes  are  by  himself  supposed  to  be  really  distinct, 
and  to  constitute  (which  is  to  be)  the  essence  of  the  substance.  And  how  is  that  one  thing,  or  one  substance,  which 
hath  many  essences  1  If  the  essence  of  a  thing  be  that,  by  which  it  is  what  it  is,  surely  the  plurality  of  essences  must 
make  a  plurality  of  things. 

But  it  may  be  said.  Cannot  one  thing  be  compounded  of  two  or  more  things  essential  diverse,  as  the  sou!  and  body 
of  a  man  ;  whence  therefore,  the  same  thing,  riz.  a  man,  will  have  two  essences  1  This  is  true,  but  impertinent. 
For  the  very  notion  of  composition  signifies  these  are  two  things  united,  not  identified,  that  are  capable  of  being  again 
separated  ;  and  that  the  third  thing,  which  results  from  them  both  united,  contains  them  still  distinct  from  one  another, 
not  the  same. 

But  it  may  be  said,  though  these  attributes  are  acknowledged  and  asserted  to  be  distinct  from  one  another,  they  are 
yet  found  in  one  and  the  same  substance  common  to  them  all.  And  this  no  more  ought  to  be  reckoned  repugnant  to 
common  rea.son,  than  the  philosophy  heretofore  in  credit,  which  taught  that  the  vast  diversity  of  forms  throughout  the 
universe,  which  were  cotmted  so  many  distinct  essences,  do  yet  all  reside  in  the  same  first  matter,  as  the  common  re- 
ceptacle of  them  all. 

Nor  yet  doth  this  salve  the  business,  were  that  philosophy  never  so  sure  and  sacred.  For  you  must  consider  he 
asserts  an  attribute  is  that  which  constitutes  the  essence  of  the  substance  in  which  it  is.  But  that  philosophv  never 
taught  the  forms  lodged  in  the  same  common  matter  were  its  essence,  though  they  were  supposed  to  essentiate  the 
composita,  which  resulted  from  their  union  therewith.  Yea,  it  did  teach  they  were  so  little  the  essence  of  that  common 
matter,  that  they  might  be  e.tpelled  out  of  it,  and  succeeded  by  new  ones,  and  yet  the  matter  which  received  them  sliil 
remain  the  sanie.  But  that  an  attribute  .should  be  .supposed  to  be  the  essence  of  the  substance  to  which  it  belongs ; 
and  that  another  superadded  attribute,  which  is  also  the  essence  of  substance,  should  not  make  another  substance 
essentially  distinct,  is  an  a.s.serlion  as  repugnant  to  common  sense,  as  two  and  two  make  not  four.  But  that  which 
completes  the  jest,  (though  a  tremendous  one  upon  so  awful  a  subject,)  is.  that  this  authort  should  so  gravely  tell  the 
world,  they  who  are  not  of  his  sentiment,  being  isrnorant  of  the  causes  of  things,  confound  all  things  ;  imagine  trees 
and  men  speaking  alike,  confound  the  divine  nature  with  the  human,  &c.  Who  would  imagine  this  to  be  the  com- 
plaining voice  of  one  so  industriously  labouring  to  mingle  heaven  and  earth  !  and  to  make  God,  and  men,  and  beasts, 
and  stones,  and  trees,  all  one  and  the  same  individual  substance ! 

And  now  let  us  consider  the  reason  of  that  assertion  of  his ;  why  two  attributes  really  distinct,  do  not  constitute  two 
beings,  or  two  distinct  substances;  because,  saith  he,§  it  is  of  the  nature  of  substance  that  each  of  its  attributes  be 
conceived  by  itself,  &c.  A  marvellous  rea.son  !  Divers  attributes,  each  whereof,  as  ticfore,  constitutes  the  essence  of 
substance,  do  not  make  divers  substances;  because  those  attributes  may  be  conceived  apart  from  each  other,  and  are 
not  produced  by  one  another.  It  was  too  plain  to  need  a  proof,  (as  was  observed  before.)  that  there  cannot  be  two 
substances  of  one  attribute,  or  of  one  essence,  (as  his  notion  of  an  attribute  is.)  i.  e.  two  are  not  one.  But  that  two 
attributes  or  essences  of  substance,  cannot  make  two  substances,  because  they  are  diverse,  is  very  surprisingly  strange. 
This  was  (as  Cicero  upon  as  good  an  occasion  speak.s)  not  to  consider,  but  to  cast  lots  what  to  say.  And  it  deserves 
observation  too,  how  well  this  a.ssertion,  "That  two  distinct  attributes  do  not  constitute  two  distinct  .suKstances,"  agrees 
with  that, II  "  Two  substances  bavins;  divers  attributes,  have  nothing  common  between  them."  This  must  certainly 
supposethediversily  of  attributes  to  make  the  greatest  diversity  of  substances  imaginable;  when  they  admit  not  there 
should  be  any  thing  (not  the  least  thing)  common  between  them  I    And  yet  they  make  not  distinct  .suKstances  ! 

But  this  was  only  to  make  way  for  what  was  to  follow,  the  overthrow  of  the  creation.  A  thing  he  was  so  over- 
intent  upon,  that  in  the  heat  of  his  zeal  and  haste,  he  makes  all  fly  asunder  belbre  him,  and  overturns  even  his  own 
batteries  as  fast  as  he  raises  them;  says  and  unsays,  does  and  undoes,  at  all  adventures.  Here  two  sub.stnnces  are 
supposed  having  di.stinct  attributes,  that  is,  distinct  cs.sences,  to  have  therefore  nolhing  common  between  them  ;  and 
yet  presently  afier,  the  l«o,  or  never  so  many  distinct  attributes,  give  unto  snbslance  two,  or  never  .so  many  di.stinct 
essences,  yet  they  shall  nut  be  so  much  as  two,  but  one  onlv.  For  lo  the  query  put  by  himself.  By  what  sign  one  may 
discern  the  diversity  of  substances'!  he  roundly  answers.H  The  following  propositions  would  show  there  was  no  other 
substance  but  one,  and  that  one  infinite,  and  therefore  how  .substances  were  to  be  diversified  would  be  inquired  in 
vain.  Indeed,  it  would  be  in  vain,  if  knowing  them  to  have  different  essences,  we  mu.st  not  yet  call  them  different 
substances.  But  how  the  following  propositions  do  show  there  can  be  no  more  than  one  suKstance,  we  shall  see  in 
time.    We  shall  for  the  present  take  leave  of  him,  till  we  meet  him  again  in  the  following  discourse. 

•  nsfinit.  «.  »  Schol.  in  Prop  10.  I  adml.  S  in  Prop.  1  Port  l.  i  Scliol.  in  Prop.  10.  »  Prop,  i  H  Schol.  in  Prop.  10. 


THE  LIVING  TEMPLE. 


PART  II. 


CHAPTER  I. 


WllKREIN  IS  SHOWN,  THE  DE3TR0CTIVENESS  OP  SPINOSA  S  SCHEME  AND  DESIGN  TO  REUOION  AND  THE  TEMPLE  OP  GOD.  THE 
REPIO.VANCY  OF  HIS  DOCTRINE  TO  THIS  ASSERTION — THAT  WHATSOEVER  EXISTS  NECESSARILY  AND  OP  ITSELF,  IS  ABSOLCTELT 
perfect;  WHICH  IS  THEREFORE  FURTHER  WEIGHED.  HIS  VAIN  ATTEMPT  TO  PROVE  WHAT  HE  DESIGNS.  HIS  SECOND  PROPO- 
SITION CONSIDERED.  HIS  DEFINITION  OP  A  SUBSTANCE  DEFECTIVE.  PROVES  NOT  HIS  PURPOSE.  HIS  THIRD,  FOURTH,  AND 
FIFTH  PROPOSITION.      HIS  EIGHTH  SCHOLIA.       THE  MAXUDVCTtO  AD  PANTOSOrHIA.M. 


Hitherto  we  have  discoursed  only  of  the  Owner  of  this 
temple,  and  shown  to  whom  it  rightfully  belongs ;  riz. 
That  there  is  one  only  necessarj',  self-existing,  and  most 
absolutely-perfect  being,  theglonous  and  ever-blessed  God 
—who  is  capable  of  our  converse,  and  inclined  thereto; 
whom  we  are  to  conceive  a.s  justly  claiming  a  temple  with 
us,  and  ready,  upon  our  willing  surrender,  to  erect  in  us, 
or  repair  such  a  one,  make  it  habitable,  to  inhabit  and  re- 
plenish it  with  his  holy  and  most  delectable  presence,  and 
converse  with  us  therein  suitably  to  himself  and  us;  i.  e. 
to  his  own  excellency  and  fulness,  and  to  our  indigency 
and  wretchedness.  And  now  the  orderof  discourse  would 
lead  us  to  behold  the  sacred  structure  rising,  and  view  the 
surprising  methods  by  which  it  is  brought  about,  that  any 
such  thing  should  have  place  in  such  a  world  a-s  this.  But 
we  must  yield  to  stay,  and  be  detained  a  little  bv  some 
things  of  greater  importance  than  merely  the  more  even 
shape  and  order  of  a  discourse;  that  is,  looking  back 
upon  what  halh  been  much  insisted  on  in  the  former  Part 
— That  some  being  or  other  doth  exist  necessarily  and  of 
itself,  which  is  of  absolute  or  universal  perfection — and 
taking  notice  of  the  opposite  .sentiments  of  some  hereto; 
because  the  whole  design  of  evincing  an  object  of  religion 
would  manifestly  be  much  served  hereby,  we  could  not 
but  reckon  it  of  great  importance  to  consider  what  is  said 
again.st  it.  We  have  observed  in  the  Preface  a  two-fold 
opposite  hypothesis,  which  therefore,  before  we  go  further 
in  the  discourse  of  this  temple  of  God,  require  to  be  dis- 
cussed. 

I.  The  first  is  that  of  Spinosa,  which  he  hath  more  ex- 
pressly stated,  and  undertaken  with  great  pomp  and  boast 
to  demonstrate,,  in  his  Posthumous  Ethics;  which  we 
shall  therefore  so  far  consider,  xs doth  concern  ourpresent 
design.  He  there,  as  hath  been  noted  in  the  preface,  as- 
serts all  "  subsiance  to  be  .self-existent,  and  to  tie  infinite ; 
that  one  substance  is  improdiicible  bv  another;  that  there 
is  but  one,  and  this  one  lie  calls  God,' &c."  Now  this  hor- 
rid scheme  of  his,  though  he  and  his  followers  would 
cheat  the  world  with  names,  and  with  a  specious  show  of 
piety,  is  as  directly  levelled  against  all  religion,  as  any  the 
most  avowed  atheism :  for,  as  to  religion,  it  is  all' one 
whether  we  make  nothing  to  be  God,  or  every  thing; 
whether  we  allow  of  no  God  to  be  worshipped,  or  leave 
none  u,  worship  him.  His  portentous  attempt  to  identify 
and  delly  all  substance,  attended  with  that  strange  pair  of 
attributes,  txUnsion  and  Ihouuht.  (and  an  infinite  number 
of  others  besides,)  hath  a  manifest  design  to  throw  reli- 
gion out  of  the  world  that  way. 

II.  And  it  most  directly  opposes  the  notion  of  a  .self- 
existent  Being,  which  is  absolutelv  perfect:  for  such  a 
being  must  be  a  substance,  if  it  be  anv  thing ;  and  he 
allows  no  subsiance  but  one,  and  therefore  none  to  be 
perfect,  unless  all  be  so.  And  .since  we  are  sure  some  is 
imperfect,  it  will  be  consequent  there  is  none  absolutely 
perfect ;  for  that  the  same  should  be  imperfect,  and  abso- 
lutely perfect,  is  impossible.  Besides,  that  he  makes  it  no 
way  possible  to  one  substance  to  produce  another,  and 


what  is  so  impotent  must  be  very  imperfect :  yea,  and 
whatsoever  is  not  omnipotent,  is  evidently  not  absolutely 
perfect.  We  are  therefore  cast  upon  reconsidering  this 
proposition — What.soever  being  exists  neces-sarily  and  of 
Itself,  is  absolutely  perfect.  It  is  true  that  if  any  being 
be  evinced  to  exist  necessarily  and  of  itself,  which  is  al^ 
solutely  perfect,  this  gives  us  an  object  of  religion,  and 
throws  Spinosa's  farrago,  his  confused  heap  and  jumble 
of  self-existent  being,  into  nothing.  But  il  we  carry  the 
universal  proposition  as  it  is  laid  down,  though  that  will 
oblige  us  afterwards  as  well  to  confute  his  French  con- 
futcr,  as  him  ;  il  carries  the  cause  of  religion  with  much 
the  greater  clearness,  and  with  evident,  unexceptionable 
self-consistency.  For  indeed  that  being  cannot  be  under- 
stood to  be  absolutely  perfect,  which  do'.h  not  eminently 
comprehend  the  entire  fulness  of  all  being  in  itself;  as 
that  must  be  a  heap  of  imperfection,  an  everlasting  chaos, 
an  impossible,  self-repugnant  medley,  that  should  be  pre- 
tended to  contain  all  the  varieties,  the  diversifications, 
compositions,  and  mixtures  of  tiling  in  itself  formally. 
And  for  the  universal  proposition  :  the  matter  it.sclf  re- 
quires not  an  immedialc,  self-evident,  reciprocal  connex- 
ion of  the  terms — necessarily  self-existent,  and  absolutely 
perfect.  It  is  enough  that  it  however  be  brought  about 
by  gradual  steps,  in  a  way  that  at  length  cannot  fail ;  and 
I  conceive  haih  been  in  the  method  that  was  followed  in 
the  former  Part. 

For,  to  bring  the  business  now  within  as  narrow  a 
.compass  as  is  possible  :  nothing  is  more  evident  than  that 
some  being  exists  neces,sarily,  or  of  iuself;  o:herwise  no- 
thing at  all  could  now  exist.  Again,  for  the  same  reason, 
there  is  some  necessary  or  self-exislent  being  that  is  the 
cause  of  whatsoever  being  exists  not  of  itself;  othe^^vise 
nothing  of  that  kind  could  ever  cortie  into  being.  Now 
that  necessary  being,  which  is  the  cau.se  of  all  other  being, 
will  most  maiiifesily  appear  to  be  absolutely  perfect.  For, 
if  it  be  universally  causative  of  all  other  being,  it  must 
both  have  been  the  actual  cause  of  all  being  that  doth 
actuallv  exisi,  and  can  only  be  the  possible  cause  of  all 
that  is  possible  to  exist.  Now  so  universal  a  cause  can 
be  no  other  than  an  absolutely  or  universallv  perfect  being. 
For  it  could  be  the  cau.se  of  nothing,  which  it  did  not 
virtually  or  formally  comprehend  in  itself  And  that  being 
which  comprehends  in  it.self  all  perfection,  both  actual  and 
possible,  must  be  absolutely  or  univei-sally  perfect.  And 
such  a  being,  as  hath  also  further  more  particularly  been 
made  apparent,  must  be  an  intelligent  and  a  designing 
agent,  or  cause;  because,  ujion  the  whole  universe  of  pro- 
duced beings,  there  arc  most  manifest  characters  of  design, 
in  the  pa-ssive  sense.  They  are  designed  to  serve  ends  to 
which  they  have  so  direct  and  constant  an  aptitude,  as 
that  the  attempt  to  make  it  be  believed  they  were  forced 
or  fell  in  that  posture  of  subserviency  to  such  and  such 
ends,  by  any  pretended  necessity  upon  their  principal  cau.se 
or  causes,  or  by  mere  casually,  U>oks  like  the  most  ludi- 
c  rous  trifling  to  any  man  of  sense.  And  because  that  among 
produced  beings  there  are  found  to  be  many,  that  are  them- 


60 


THE  LIVING  TEMPLE. 


PiBT  II. 


selves  actively  desiguinp,  and  that  do  understandingly 
intend  and  pursue  ends;  and  consequently  that  they 
themselves  must  partake  of  an  intelligent,  spiritual  nature, 
since  mere  matter  is  most  manifestly  incapable  of  thought 
or  design.  And  further,  by  the  most  evident  consequence, 
that  their  productive  caii.se,  {fiz.  the  necessary,  self-ex- 
isting Being,  whereto  all  other  things  owe  themselves,) 
must  be  a  mind  or  spiril,  inasmuch  as  to  suppose  any 
effect  to  have  any  thing  more  of  excellency  in  it  than  the 
cause  from  whence  it  proceeded,  is  to  suppose  all  that  ex- 
cellency to  be  effected  without  a  cause,  or  to  have  arisen 
of  itself  out  of  nothing.  See  former  Part,  Chap.  III. 
Sect.  XII.  &c. 

Therefore  if  it  did  not  immediately  appear  that  neces- 
sary being,  as  such,  is  absolutely  perfect  being;  yet,  by 
this  series  of  discourse,  it  appears  that  the  main  cause  of 
religion  is  still  safe;  inasmuch  as  that  necessary  Being 
which  is  the  cause  of  all  things  else,  is  however  evinced 
to  be  an  absolutely  perfect  Being,  and  particularly  a  neces- 
sary self-existent  Mind  or  Spirit,  which  is  therefore  a  most 
apparently  fit  and  most  deserving  object  of  religion,  or  of 
the  honour  of  a  temple ;  which  is  the  sum  of  what  we 
were  concerned  for.  Nor  needed  we  be  solicitous,  but 
that  the  unity  or  onlincss  of  the  nece.ssary  Being,  would 
afterwards  be  made  appear,  as  aUo  we  think  it  was.  For 
since  the  whole  universe  of  produced  being  must  arise  out 
of  that  which  was  necessary  self-existent  Being,  it  must 
therefore  comprehend  all  being  in  itself,  its  own  formally, 
and  eminently  all  other;  i.  e.  what  was  its  own,  being  for- 
mally its  own,  must  be  eminently  also  all  being  else,  con- 
tained in  all  possible  simplicity,  within  the  productive 
power  of  its  own.  This  Being  therefore  containing  in 
Itself  all  that  exists  necessarily^  with  the  power  of  pro- 
ducing all  the  rest,  which  together  make  up  all  being,  can 
primarily  be  but  one,  inasmuch  as  there  can  he  but  one  all. 
Upon  the  whole  therefore,  our  general  proposition  is  suf- 
ficiently evident,  and  out  of  question — That  whatever  ex- 
ists necessarily,  and  of  itself,  is  absolutely  perfect.  Nor 
is  it  at  all  incongruous  that  this  matter  should  be  thus 
argued  out,bysuchatrain  and  deduction  of  consequences, 
drawn  from  effects,  that  come  under  our  present  notice ; 
for  how  come  we  to  know  tliat  there  is  any  self  existing 
Being  at  all,  but  that  we  find  there  is  .somewhat  in  being 
that  is  subject  to  continual  mutation,  and  which  therefore 
exists  not  neces.sarily,  (for  whatsoever  is  what  it  is  neces- 
sarily, can  never  change,  or  be  other  than  what  it  is,)  but 
must  be  caused  by  that  which  is  necessary  and  self-exist- 
ent. Nothing  could  be  more  reasonable  or  more  certain 
than  the  deduction  from  what  appears  of  excellency  and 
perfection  in  such  being  as  it  is  caused ;  of  the  corres- 
pondent and  far-transcendent  excellency  and  perfection 
of  its  cause.  But  yet,  after  all  this,  if  one  set  himself  at- 
tentively to  consider,  there  must  appear  so  near  a  con- 
nexion between  the  very  things  themselves,  self-cristeiicc 
and  absolute  perfection,  that  it  can  be  no  easy  matter  to 
conceive  them  separately- 

Self-existence  !  Into  how  profound  an  abyss  is  a  man 
cast  at  the  thought  of  it!  liow  doth  it  overwhelm  and 
swallow  up  his  mind  and  whole  soul !  With  what  satis- 
faction and  delight  must  he  see  hiiiLself  comprehended,  of 
what  he  finds  he  can  never  comprehend !  For  content 
plating  the  self-existent  Being,  he  finds  it  elcrnallv,  neces- 
sarily, never  not  existing !  He  can  have  no  thought  of  the 
self-existing  Being,"  as  such,  but  as  always  existing,  as 
having  existed  always,  as  always  certain  to  exist.  Inquir- 
ing into  the  spring  and  source  of  this  Being's  existence, 
whence  it  is  that  it  doth  exist ;  his  ovra  notion  of  a 
self-existing  Being,  which  is  not  arbitrarily  taken  up,  but 
which  the  reason  of  things  hath  imposed  upon  him,  gives 
him  his  answer;  and  it  can  be  no  other, in tiiat  it  is  a  self- 
existing  Being,  it  hath  it  of  itself,  that  it  doth  exist.  It  is 
an  eternal,  everlasting  spring  and  fountain  of  perpetually- 
existent  being  to  il.scU".  What  a  glorious  excellency  of 
being  is  this!  What  can  this  mean,  but  the  greatest  re- 
moteness from  nothing  that  is  possible;  i.  e.  the  most 
absolute  fulness  and  plenitude  of  all  being  and  perfection  1 
And  wherea-s  all  caused  being,  as  such,  is,  to  every  man's 
understanding,  confined  within  certain  limits;  what  can 


the  uncaused  seif-existent  Being  be,  but  most  imlimited, 
infinite,  all-comprehending,  and  most  absolutely  perfect  I 
Nothing  therefore  can  be  more  evident,  than  that  the  self- 
exislent  Being  must  be  the  absolutely  perfect  Being. 

And  again,  if  you  simply  convert  the  terms,  and  let  this 
be  the  proposition, — That  the  absolutely-perfect  Being  is 
the  self-existent  Being — it  is  most  obvious  to  every  one, 
that  the  very  notion  of  an  absolutely-perfect  Being  carries 
necessity  of  existence,  or  self-existence,  in  it ;  which  the 
notion  of  nothing  else  doth.  And  indeed  one  great  mas- 
ter'' of  this  argument  for  the  existence  of  God,  hath  him- 
self told  me,  "  That  though  when  he  had  puzzled  divers 
atheists  with  it  they  had  been  wont  to  quarrel  at  it,  as  so- 
phistical and  fallacious,  he  could  never  meet  with  any  that 
could  detect  the  sophism,  or  tell  where  any  fallacy  in  it 
lay ;  and  that,  upon  the  whole,  he  relied  upon  it  as  most 
solid  and  firm."  And  I  doubt  not  but  it  may  be  managed 
with  that  advantage  as  to  be  very  clearly  concluding;  yet, 
because  I  reckoned  the  way  I  have  taken  more  clear,  I 
chose  it  rather.  But  fmding  that  so  near  cognation  and 
reciprocal  connexion  between  the  terms  both  ways,  I  reck- 
oned this  short  representation  hereof,  annexed  to  the 
larger  course  of  evincing  the  same  thing,  might  add  no 
unuseful  strength  to  it;  and  doubt  not  to  conclude,  upon 
the  whole,  that — whatsoever  Being  exists  necessarily,  and 
of  itself,  is  absolutely  perfect — and  can,  therefore,  be  no 
other  than  an  intelligent  Being;  i.  e.  an  infinite,  eternal 
Mind,  and  so  a  most  fit,  and  the  only  fit,  deserving  object 
of  religion,  or  of  the  honour  of  a  temple. 

III.  But  now,  be  all  this  never  so  plain,  it  will,  by 
some,  be  thought  all  false,  if  they  find  any  man  to  have 
contrivance  enough  to  devise  some  contrary  scheme  of 
things,  and  confidence  enough  to  pretend  to  prove  it ;  till 
that  proof  be  detected  of  weakness  and  vanity,  which 
must  first  be  our  further  business  with  Spinosa.  And  not 
intending  to  examine  particularly  the  several  parts  and 
junctures  of  his  model,  inasmuch  as  I  find  his  whole  de- 
sign is  lost,  if  he  fail  of  evincing  these  things, — That  it 
belongs  to  all  substance,  as  such,  to  exist  of  itself,  and  be 
infinite — And,  (which  will  be  sufllciently  consequent  here- 
upon,) That  substance  is  but  one,  and  that  it  is  impossible 
for  one  substance  lo  produce  another.  I  shall  only  attend 
to  what  he  more  directly  says  to  this  effect,  and  shall  par- 
ticularly apply  my.self  to  consider  such  of  his  propositions 
as  more  immediately  respect  this  his  main  design:  for 
they  will  brine  us  back  to  the  definitions  and  axioms,  or 
other  parts  of  his  discourse,  whereon  those  are  grounded, 
and  even  into  all  the  darker  and  more  pernicious  recesses 
of  his  labyrinth;  so  as  every  thmg  of  importance  to  the 
mentioned  purpose  will  be  drawn  under  our  considera- 
tion, as  this  thread  shall  lead  us. 

His  first  proposition  we  let  pass;  "  That  a  substance  is, 
in  order  of  nature,  before  its  afi'ections ;"  having  nothing 
applicable  to  his  purpose  in  it,  which  we  shall  not  other- 
wise meet  with. 

His  second,  "  That  two  substances,  having  divers  attri- 
butes, have  nothing  common  between  them;  or,  which 
must  be  all  one,  Ao  agree  in  nothing,  I  conceive  it  will  be 
no  great  presumption  lo  deny.  And  since  he  is  pleased 
herein  to  be  divided  from  himself,  it  is  a  civility  to  his 
later  and  wiser  self  to  do  so,  who  will  afierwards  have 
substance,  having  a  multitude  of  distinct  attributes,  i.  «. 
essences,':  and  which  therefore  cannot  but  be  manifold,  tc 
have  every  thing  common.  So  little  hath  he  commca 
with  himself. 

And  it  will  increase  the  ooiigation  upon  him,  to  deliver 
him  from  the  entanglement  of  his  demonstration,  as  he 
calls  it,  of  this  proposition  ;  as  I  hope  we  shall  also  of  the 
other  too,  for  no  doubt  they  are  both  false.  Of  this  pro- 
position his  demonstration  is  fetched  from  his  third  defini- 
tion, viz.  of  a  substance,  "  That  which  is  in  itself,  and 
conceived  by  ii.self;  i.  c.  whose  conception  needs  the  con- 
ception of  nothing  else,  whereby  it  ought  to  be  formed;'' 
so  is  his  definition  defined  over  and  over. 

We  are  here  lo  inquire  : — 1.  Into  his  definition  of  a 
substance.  2.  Whether  it  sutficiently  prove  his  proposition. 

IV.  First,  For  his  definition  of  a  substance.  He 
himself  tells  us,'i  "  A  definition  ought  lo  express  nothing 


c  Scliol.  ill  P[0]>.  10. 


d  SchoL  in  Prop,  a 


Chap.  I. 


THE  LIVING  TEMPLE. 


61 


bat  the  simple  nature  of  the  thitig  defined ;"  and  we  may 
as  well  expect  it  distinctly  to  express  that.  Doth  this 
definition  express  the  simple  nature  of  a  substance,  "That 
which  is  in  itself,"  when  it  is  left  to  divination  what  is 
meant  by  is,  whether  essence,  or  existence,  or  subsistence  7 
And  when  we  are  to  be  at  as  random  a  ^ess,  what  is  in- 
tended by  being  in  itself?  Whether  being  only  ccntained, 
or  being  also  sustained  in,  and  by,  or  of  itself  1  And  sup- 
posing this  latter  to  be  meant,  whether  that  self-subsist- 
ence exclude  dependence  only  on  another,  as  a  subject, 
which  we  acknowledge  true  of  all  substance ;  or  depend- 
ence as  on  an  efficient,  which  if  he  will  have  to  be  taken 
for  true  of  all,  he  was  in  rea.son  to  expect  it  should  be  so 
taken  from  his  elfectual  proof,  not  from  the  reverence  of 
his  authority  only  :  for  what  he  adds,  "And  that  is  con- 
ceived by  itself;  and  whose  conception  needs  not  the 
conception  of  any  other  thing  by  which  it  ought  to  be 
formed ;'  — would  he  have  us  believe  this  to  be  true,  when 
afterward  his  tenth  proposition  is,  "That  every  attribute 
of  substance  ought  to  be  conceived  by  itself!"  Where- 
upon then  so  many  attributes,  so  many  substances,  it  be- 
ing the  nature  of  a  substance  to  be  conceived  by  itself 

V.  But  passing  from  his  notion  of  a  substance,  let  us 
consider,  secondly.  How  it  proves  his  proposition,  that 
"  Two  substances,  having  difierent  attributes,  have  nothing 
common  between  them."  According  to  him,  every  attri- 
bute of  substance  is  to  be  conceived  by  itself;  and  yet 
hare  one  and  the  same  substance  common  to  them  all : 

,  therefore  the  distinct  conception  of  things  is,  even  with 
hun,  no  reason  why  they  .should  have  nothing  common 
between  them.  But  as  to  the  thins  itself,  he  must  have 
somewhat  more  enforcing  than  his  definition  of  a  sub.siance, 
to  prove  that  two  (or  many)  individual  substances  may 
not  have  the  same  special  nature  common  to  them,  and 
yet  be  conceived  by  themselves;  having  ditlerent  indivi- 
dual natures  or  attributes,  or  ditlerent  special  natures, 
having  the  same  general  nature.  Yea,  and  an  equal  de- 
pendence on  the  same  common  cause,  which  is  a  less 
ingredient  in  the  conception  of  a  thing,  than  the  general 
or  special  nature  is.  And  1  doubt  not,  we  shall  find  he 
hath  not  disproved,  but  that  there  is  somewhat,  in  a  true 
sense,  common  to  them  and  their  cause,  that  is  of  a  con- 
ception much  more  vastly  ditferent  from  them  both. 

Whereupon,  it  is  necessary  to  lake  distinct  notice  of  his 
third  proposition,  "  What  things  have  nothing  common 
between  them,  of  them  the  one  cannot  be  the  cause  of  the 
other."  In  which  nothing  is  to  be  peculiarly  animadverted 
on,  besides  the  contradiction  in  the  very  terms  wherein  it 
is  proposed,  Wkiil  tkings  hare  nothing  common  between 
them.  How  can  they  be  things,  and  have  nothing  com- 
mon between  them  !  If  they  be  things,  they  have  sure  the 
general  notion  of  things  common  to  them;  there  can  there- 
fore be  no  such  things,  that  have  nothing  common.  And 
let  this  be  supposed  to  have  been  absurdly  set  down  on 
purpose;  yet  now,  for  his  demonstration  hereof,  it  rests 
upon  a  palpable  falsehood — that  causes  and  effects  must 
be  mutually  imderstood  by  one  another ;  as  we  shall  see 
more  hereafter. 

His  fourth  we  let  pass;  what  it  hath  regardable  in  it, 
being  as  fitly  to  be  considered  under  the 

VI.  Fifth ;  "  There  cannot  be  two  or  more  substances, 
in  the  whole  universe,  of  the  same  nature  or  attribute ;" 
unto  which,  besides  what  hath  been  said  already,  we  need 
only  here  to  add,  that  (whereas  he  hath  told  us,  by  the 
attribute  of  a  substance,  he  means  the  essence  of  it)  'if  he 
here  speak  of  the  same  numerical  essence  or  attribute,  it  is 
ridicuiou.sly  true ;  and  is  no  more  than  if  he  had  said.  One 
thing  is  but  one  thing.  If  he  speak  of  the  same  special  or 
general  attribute  or  essence,  it  is  as  absurdlv  fal.se ;  and 
for  the  proof  of  it,  in  the  latter  sense  his  demonstration 
signifies  nothing.  There  may  be  more  than  one  (as  a  stone, 
a  tree,  an  animal)  that  agree  in  the  same  general  attribute 
of  corporeity,  and  are  diversified  by  their  special  attributes; 
and  there  may  be  many  of  the  same  special  attribute,  {riz. 
of  rationality,)  as  John.  Peter,  Thomas,  &c.  that  are  dis- 
tinguished by  their  individual  ones.  He  might  as  well 
prove,  by  the  same  method,  the  ideniilvof  his  modi,  as  of 
.substances;  as  that  there  cim  be  but  one  individual  tri- 
angle in  all  the  world,  of  one  attribute  or  property,  as  but 
one  substance.    Let  (for  instance)  one  at  Pari.s,  aiiother  at 


Vienna,  a  third  at  Rome,  a  fourth  at  London,  describe 
each  an  equilateral  triangle  of  the  same  dimensions,  or  in 
a  thousand  places  besides;  each  one  of  these  do  only 
make  one  and  the  same  numerical  triangle,  because  they 
have  each  the  .same  attribute.  But  how  are  the  attributes 
of  these  several  triangles  the  samel  What!  the  same  nu- 
merically 1  Then  indeed  they  are  all  the  same  numerical 
triangle;  for  one  and  the  same  numerical  essence  makes 
but  one  and  the  same  numerical  thing.  But  who  that  is 
in  his  right  wiis  would  say  sol  And  if  it  be  only  said  they 
have  all  attributes  of  one  and  the  same  kind,  what  then  is 
consequent,  but  that  they  are  all  triangles  of  one  kindl 
Which  who  in  his  right  wits  will  deny  1  And  if  the  attri- 
bute of  a  substance  be  that  which  constitutes  its  essence, 
the  attribute  of  any  thing  else  is  that  which  constitutes  its 
es.sence.  See  then  how  far  Spinosa  haili  advanced  with 
his  demonstration  of  the  identity  of  substance  !  If  he  prove 
not  all  substance  to  be  numerically  the  same,  he  hath  done 
nothing  to  his  purpose.  And  it  is  now  obvious  to  every 
eye  how  effectually  he  hath  done  that. 

Whence  also  it  is  further  equally  evident,  his  demon- 
stration dwindles  into  nothing;  and  gives  no  support  to 

VII.  His  sixth  proposition,  which  contains  the  malig- 
nity of  his  whole  design,  ri>.  "That  one  substance  cannot 
be  produced  by  another  substance,"  which  rests  (as  yoa 
see)  partly  upon  the  fifth,  "  That  there  cannot  be  two  sub- 
.siances  of  the  same  attribute,"  which  in  his  sense  is,  as 
hath  been  shown,  most  absurdly  false,  and  the  attempt  of 
proving  it  as  absurd;  partly  upon  his  second,  "That  two 
substances,  of  different  attributes,  have  nothing  common 
between  them,"  which  might  be  said  of  whatsoever  else, 
as  truly  a.s  of  substances ;  hut  which  is  also  most  evidently 
untrue;  and  partly,  upon  his  third,  "  That  such  things  as 
have  nothing  common  between  them,  the  one  of  them  can- 
not be  the  cause  of  the  other,"  which  depends  upon  two 
false  suppositions, — I.  "  That  there  can  be  two  things, 
which  have  nothing  common  between  them ;"  which,  as 
hath  been  noted,  comradicts  itself,  and  needs  not  be  fur- 
ther stood  upon.  2.  "  That  whatsoever  things  are  cau.se  and 
effect,  the  one  to  the  other,  must  be  mutually  understood 
by  one  another,"  which  we  shall  here  more  distinctly  con- 
sider, it  being  also  his  second  demonstration  of  the  corol- 
lary of  this  his  sixth  proposition,  (which  nothing  but  a 
disposition  to  trifle,  or  having  nothing  to  say,  could  have 
made  him  mention,  as  a  corollary  from  this  proposition,  it 
being  in  effect  but  a  repetition  of  the  same  thing,)  viz. 
'•  That  if  one  substance  can  be  produced  by  another,  (agent, 
or  substance,  which  you  please,)  the  knowledge  of  it  must 
depend  upon  the  kiiowledge  of  its  cause,  (by  the  fourth 
axiom,)  and  thereupon  (by  definition  third)  ii  should  not 
be  a  substance."    We  are  here  to  consider, 

1.  This  his  fourth  axiom,  "  That  the  knowledge  of  an 
effect  depends  upon  the  knowledge  of  its  cause,  and  doth 
involve  it."  An  effect  may  be  considered  two  ways;  abso- 
lutely, as  it  is  in  itself  or  relatively,  as  it  is  the  effect  of 
an  efficient  cause  It  cannot,  it  is  tnie,  be  understood  to 
be  the  effect  of  such  an  efticient,  but  the  knowledge  that 
this  was  its  efficient,  is  involved  therein  ;  for  it  is  the  same 
thing,  and  so  much  may  be  known,  without  knowing  any 
thing  of  the  nature  of  either  the  efficient  or  effect.  But 
this  signifies  nothing  to  his  pnrpase.  He  must  therefore 
mean,  that  the  knowledge  of  an  enect  absolutely  considered, 
and  in  its  own  nature,  depends  upon  and  involves  the  know- 
ledge of  the  nature  of  its  efficient.  Surely,  the  nature  of  a 
thing  may  be  competently  known  by  its  true  definition.  But 
is  the  efficient  cause  wont  to  be  universally  put  into  defini- 
tions T  He  tells  us  himself,  (Schol.  2.  upon  Proposition  8.) 
"A  true  definition  contain-s,  or  expres-se.s,  nothing,  besides 
the  mere  nature  of  the  thing  defined."  And  let  any  man 
that  thinks  it  worth  it,  be  at  the  pains  to  examine  his  own 
definition  in  the  .several  parts  of  this  eihir,>-:Tei.melrical 
tract,  and  see  whether  he  always  puts  the  eiiicicnt  cause 
into  every  definition.  And  (no  doubt)  he  thought  him- 
self to  define  accurately.  If  all  other  men,  who  have  so 
generally  reckoned  the  efficient  and  end.  external  causes, 
and  only  matter  and  form  internal,  and  ingredient  into 
the  nature  of  things,  and  therefore  only  fit  to  be  put  into 
definitions,  were  thought  by  him  mistaken  and  out  in 
their  reckoning,  it  was,  however,  neither  modest  nor  wise, 
to  lay  down  for  on  axiom  a  thing  so  coiuiary  to  the 


THE  LIVING  TEMPLE. 


Part  U. 


common  sentiments  of  mankind ;  and  without  the  least 
attempt  to  prove  it,  go  about  to  demonstrate  by  it,  in  so 
Dortentous  a  cause ;  and  lay  the  whole  weight  of  his  hor- 
rid cause  upon  it ;  expecting  all  the  world  should  be  awed 
into  an  assent,  by  the  authority  of  his  bare  word ;  and  not 
oresume  to  disbelieve  or  doubt  it,  only  because  he  is 
pleased  to  stamp  the  magisterial  name  of  an  axiom  upon 
It.  If  therefore  any  man  assume  the  boldness  t«  deny  his 
axiom,  what  is  become  of  his  demonstration  1  And 
whereas  it  is  commonly  apprehended,  that  definitions  are 
not  of  individual  things,  but  of  special  kinds,  and  is  ac- 
knowledged by  himself,"  "  That  the  essence  of  things 
Droduced  by  God,  involves  not  existence,  and  the  produc- 
ion  of  a  thing  is  nothing  else  but  the  putting  it  into  actual 
existence;"  why  may  not  the  abstract  essence,  or  nature 
of  things,  be  well  enough  conceived  and  defined,  without 
involving  the  conception  of  their  productive  cause"?  And 
this  enough  shows,  2dly,  That  his  definition  of  a  substance 
proves  nut,  that  one  substance  cannot  be  produced  by  an- 
other, viz.  "  That  which  can  be  conceived  bv  itself,"  for 
so  it  may,  without  involving  the  conception  of"  that  which 
produces  it;  and  so  be  a  substance  sufficiently  according 
to  his  definition.  Though  there  can  be  no  inconvenience 
in  admitting,  that  things  understood  apart,  by  themselves, 
may  be  afterwards  further  and  more  clearly  understood, 
by  considering  and  comparing  them  in  the  habitude  and 
references  which  they  bear  as  causes  and  effects  (or  other- 
wise) to  one  another.     And  now  is  his, 

VIII.  Seventh  proposition,  "  That  it  belongs  to  the  na- 
ture of  substance  to  exist,"  which  is  so  great  a  pillar,  left 
itself  without  support ;  and  being  understood  of  substance 
as  such,  as  his  terms  and  design  require  it  to  be,  it  is 
manifestly  impious,  communicating  the  most  fundamental 
attribute  of  the  Deity  to  all  substance.  And  is  as  little 
befriended  by  reason,  as  it  befriends  religion;  for  it  rests 
upon  nothing  but  the  foregoing  baffled  proposition  :  and 
this  definition,?  of  that  which  is  its  own  cause;  which  is, 
"  That  whose  essence  involves  existence,  or  which  cannot 
be  conceived  otherwise  than  as  existing;"  whereas,  it  is 
sufficiently  plain  we  have  a  conception  clear  enough  of 
the  general  nature  of  a  substance  as  such,  abstracted  from 
existence,  or  non-existence,  conceiving  it  only  to  be  such, 
as  if  it  exist,  doth  subsist  in  and  by  itself,  ;.  c.  without 
having  a  subject  to  support  it ;  though  it  may  be  such  as 
to  have  needed  a  proauctive,  and  continually  to  need  a 
sustaining,  efficient  cause.  Nor  is  there  less  clearness  in 
this  abstract  conception  of  a  substance,  than  there  is  in 
that  of  a  modus,  or  accident,  which  we  may  conceive  in 
an  equal  ab>lraction,  from  actual  existence,  or  non-exist- 
tence ;  understanding  it  to  be  such,  as  that  if  it  exist,  it 
doth  incxist,  or  exist  only  in  another.  And  now  is  mir 
way  suffiuienlly  prepared  to  the  consideration  of  his  eighth 
proposition;  "  That  all  substance  is  necessarily  infinite." 
And  how  is  it  demonstrated  1  Why,  by  his  fifth  proposi- 
tion,— "  That  there  can  be  but  one  substance,  of  one  and 
the  same  attribute," — which  hath  been  sufficiently  unra- 
velled and  exposed,  so  as  not  to  be  left  capable  of  signi- 
fying any  thing  here,  as  the  reader  will  see  by  looking 
back  to  what  has  been  said  upon  it.  And  now  it  must 
quite  sink;  its  next  reliance  failing  it,  viz.  the  foregoing 
.seventh  proposition, — "  That  it  belongs  to  it,  to  exist 
neces-sarily."  I  grant  the  consequence  to  be  good,  and 
reckon  it  a  truth  of  great  evidence  and  concernment,  "  That 
whatsoever  exists  necessarily,  is  infinite."  I  heartily  con- 
gratulate Spinosa's  acknowledgment  of  so  very  clear  and 
important  an  a.ssertion ;  and  do  hope,  as  in  the  foregoing 
discourse  I  have  made  some,  to  make  further,  good  use  of 
it.  But  for  what  he  assumes,  that  all  "substance  neces- 
sarily exists  ;"  you  see  it  re^ts  upon  nothing,  and  so  conse- 
quently doth  what  he  would  lonclude  from  it,  that  all 
substance  is  infinite.  And  Ins  further  proof  of  it  avails 
as  little,  rir.  that  it  cannot  be  finite;  because  (by  his 
second  definition)  if  it  be  so,  it  must  be  limited  by  some- 
thing of  the  same  nature,  &c.  Which  would  be  absurd 
by  proposition  fifth, — "That  there  cannot  be  two  sub- 
stances of  the  same  attribute:"  for  that  there  be  two,  of 
the  same  individual  attribute,  to  bound  one  another  is  un- 
necessary, (as  well  as  impossible,)  and  absurdly  supposed 


for  this  purpose.  For  if  there  were  two  of  the  same  indi- 
vidual nature  and  attribute,  they  would  not  bound  one 
another,  but  run  into  one;  inasmuch  as  having  but  one 
attribute,  they  should,  according  to  him,  have  but  one  and 
the  same  es,sence ;  and  so  be  most  entirely  one,  and  that 
there  cannot  be  two,  or  many  times  two,  of  the  same  spe- 
cial or  general  nature,  is  unproved;  and  the  contrary  most 
evident,  as  may  be  seen,  in  what  hath  been  said  upon  thai 
fifth  proposition. 

IX.  No  man  needs  wish  an  easier  task,  than  it  would 
be  to  show  the  falsehood  or  impertinency  of  his  Scholia 
upon  this  proposition,  and  of  his  following  discourse,  to 
the  purpose  above  mentioned.  But  I  reckon  it  unneces- 
sary, his  principal  supports  being  (I  will  not  say  over- 
thrown, but)  discovered  to  be  none  at  all.  I  shall  there- 
fore follow  his  footsteps  no  further,  only  lake  notice  of 
some  few  things  that  have  a  more  direct  aspect  upon  his 
main  design,  and  make  all  the  haste  I  can  to  take  leave 
of  him,  that  I  may  be  at  liberty  to  pursue  my  own.  What 
is  in  his  first  Scholium  follows,  he  says,  only  upon  his 
seventh  proposition,  which  itself  follows  upon  nothing; 
and  therefore  I  further  regard  it  not.  His  second  Schol. 
would  have  his  seventh  proposition  pass  for  a  common 
notion  ;  and  so  it  will,  when  he  hath  inspired  all  man- 
kind with  his  sentiments.  But  why  must  it  do  sol  Be- 
cause substance  is  that  which  is  in  itself,  and  is  conceived 
by  itself!  Now  compare  that  with  his  tenth  proposition, 
— "  Ever;'  attribute  of  substance  ought  to  be  conceived  by 
itself"  There  the  definition  of  substance  is  given  to 
every  attribute  of  substance ;  therefore,  ever)-  attribute  of 
substance  is  a  substance,  since  the  definition?  of  substance 
to  which  he  refers  us  in  the  demonstration  of  that  propo- 
sition, agrees  to  it;  therefore,  so  many  attributes,  so  many 
.substances.  What  can  be  plainer  1  AVe  have  then  his 
one  .substance  multiplied  into  an  infinite  number  of  sub- 
stances. By  his  sixth  definition,  we  shall  see  his  own 
confession  of  this  consequence,  by  and  by. 

And  whereas  in  this  Schol.  he  would  make  us  believe, 
that  modifications  men  may  conceive  as  not  existing,  but 
substances  they  cannot.  Let  the  reason  of  this  assigned 
difference  be  considered;  "That  by  substance  they  must 
understand  that  which  is  in  itself,  and  is  conceived  by 
itself,  its  knowledge  not  needing  the  knowledge  of  another 
thing.  But  by  modifications  they  are  to  understand  that 
which  is  in  another,  and  whose  conception  is  formed  by 
the  conception  of  that  thing  in  which  they  are:  wherefore, 
we  can  have  true  ideas  of  not-existing  modifications,  in- 
asmuch as  though  they  may  not  actually  exist,  otherwise 
than  in  the  understanding,  yet  their  essence  is  so  compre- 
hended in  another,  that  they  may  be  conceived  by  the 
same.  But  the  truth  of  substances  is  not  otherwise  with- 
out the  understanding,  than  in  themselves,  because  thej' 
are  conceived  by  themselves,"  &c.  Which  reason  is  evi- 
dently no  reason.  For  with  the  same  clearness,  wherewith 
I  conceive  a  substance,  whensoever  it  exists,  as  existing 
in  itself;  I  conceive  a  modification,  whensoever  it  exists, 
as  existing  in  another.  If  therefore  any  thing  existing  in 
another,  be  as  truly  existing,  as  existing  in  itself,  the 
existence  of  a  substance  is  no  more  necessary  than  the 
existence  of  a  modification.  And  if  we  can  have  true  ideas 
of  not-existing  modifications,  we  may  have  as  true,  of  not- 
existing  subslanecs:  especially  since  (according  to  him) 
we  cannot  conceive  a  substance,  without  conceiving  in  it 
some  or  other  modifications.  For  he  tells  us,  "The 
essence  of  modifications  is  so  comprehended  in  another, 
that  they  may  be  conceived  by  the  same."  Now,  what 
means  he  by  the  essence  of  modifications  being  compre- 
hended in  another?  By  that  other,  he  must  mean  .sub- 
stance: for  modifications  do  modify  substances,  or  nothing; 
and  if  the  essences  of  modifications  be  contained  in  sub- 
stances, they  must  (according  to  him)  be  contained  in  the 
essence  of  substances. 

For  there  is.  sailh  he,  nothing  in  nature,  besides  sub- 
stances and  their  affections  or  modifications  (demonstra- 
tion of  prop,  fourth,  and  def  fifth.)  Therefore,  since  nothing 
can  be  conceived  in  substance,  antecedent  to  these  modi- 
fications, besides  its  own  naked  essence,  they  must  be 
contained  immediately  in  the  very  essence  of  substance, 

(  Der  >. 


Chap.  I. 


THE  LIVING  TEMPLE. 


63 


or  in  subslance  itself;  wherefore  if  all  substance  be  neces- 
sarily existent,  they  must  be  necessarily  ineiisteot.  And 
if  the  essence  of  substance  contains  the  inexisting  modi, 
the  essence  of  the  modi  doth  equally  contain  their  ineiist- 
ence  in  subslance.  Whereupon,  by  consequence  also,  the 
essence  of  these  modifications  doth  as  much  involve  ex- 
istence (since  no  one  can  affirm  ineiistence  to  be  exist- 
ence) as  the  essence  of  subslance  doth,  in  direct  contradic- 
tion to  prop,  tweniv-fourth,  which  expressly  (and  most 
truly)  says,  "  The  essence  of  things  produced  by  God" 
(which  he,  as  untruly,  intends  of  these  modifications  alone) 
"  do  not  involve  existence." 

And  now  for  his  notanda  in  this  Schol.  by  which  he 
would  conclude,  that  there  is  no  other  than  thin  one  infi- 
niteh  subslance  in  being.  It  is  true  indeed,  that  the  defini- 
tion of  a  thin?  (which  we  have  before  said  is  of  specific 
nature,  not  of  individuals)  expresses  not  any  certain  num- 
ber of  existing  individuals,  (be  it  man,  or  triangle,  or  what 
else  you  please,)  nor  any  at  all.  For  surely  ihe  defijiition 
of  man,  or  triangle,  would  be  the  same,  if  ever)'  individual 
of  each  should  oe  aboli.shed  and  cease.  But  that,  if  any 
do  exi.st,  some  cause  must  be  assignable  why  they  exist, 
and  why  so  many  only.  What  is  to  be  inferred  from  this  1 
That  the  reason  being  the  same,  as  to  every  substance 
whose  es.sence  involves  not  existence  in  it,  (which  that 
the  essence  of  every  substance  doth,  or  of  subslance  as 
such,  he  hath  not  proved,  nor  ever  can)  when  any  such 
substance  is  found  to  exist,  the  cause  of  its  existence,  not 
.  being  in  iLs  own  nature,  must  be  external.  And  there- 
fore, so  many  only  do  exist,  because  a  free  agent,  able  to 
produce  them,  (for  the  vert'  subslance  of  created  beings 
itself,  owes  not  its  production  to  a  merely  natural,  unde- 
signing,  or  to  any  .subordinate  agent  only,)  was  pleased  to 
produce  so  many,  and  no  more.  And  so  hath  this  unhap- 
py author  himself,  with  great  pains  and  sweat,  reasoned 
out  for  us  the  very  thing  we  assert. 

Bui  that  it  may  be  further  seen,  how  incurious  a  writer 
this  man  of  demonstration  is,  and  how  fatally,  while  he  is 
designing  the  overthrow  of  religion,  he  overthrows  his 
own  design,  I  shall  not  let  pa.ss  what  he  says,  in  demon- 
strating his  twelfth  prop. — "  That  no  attribute  of  substance 
can  be  truly  conceived,  from  which  it  may  follow,  that 
substance  can  be  divided."  How  he  proves  it  by  prop, 
eighth,  and  after  by  the  sixth,  I  shall  not  regard,  till  I  .see 
ihase  propositions  belter  proved.  But  that  which  I  at  pre- 
sent remark,  is  his  argument  from  prop,  fifth, — "  That  if 
.substance  could  be  divided,  each  part  must  consist  of  a 
different  attribute;  and  so  of  one  substance  many  might 
be  constituted."  A  fair  confession,  that  many  attributes 
will  constitute  many  substances.  And  himself  acknow- 
ledges many  auributes  of  substance,  (def  sixth,  and  prop, 
eleventh.)  And  therefore,  though  he  here  call  this  an 
absurdity,  it  is  an  absurdity  which  he  hath  inevilablv  now 
fastened  upon  himself,  having  here  allowed,  plainly,  the 
conscouence  (a<^  was  above  promised  to  be  shown)  that  if 
there  he  diversity  of  attributes,  they  will  constitute  a  di- 
versity of  substances,  which  it  was  before  impassible  to 
him  to  disallow,  having  defined  an  attribute  (as  was  form- 
erly noted)  to  bei  that  which  constitutes  the  essence  of  sub- 
stance. Therefore,  his  whole  cause  is  here  fairly  given 
away  ;  for  his  one  subslance  is  now  scattered  into  many, 
and  the  pretended  impossibility  of  the  creation  of  aiiy 
substantial  being,  quite  vanished  into  thin  and  empty  air. 
The  many  inconsistencies  to  be  noted  also  in  his  annexed 
letters,  with  .several  parts  of  his  discourse,  it  is  not  niv 
business  particularly  to  reflect  on.  It  is  enough,  to  viy 
;>Hrpo.w,  to  have  shown  he  comes  short  of  Ai'.!. 

X.  Upon  the  whole,  little  more  seems  needful  for  the 
refutation  of  this  hLs  horrid  doctrine  of  the  unity,  self- 
existence,  and  infinity-  of  all  subslance,  than  only  to  oppose 
Spinosa  to  Spinosa.  Nor  have  I  ever  met  with  a  discourse 
so  equally  inconsistent  with  all  principles  of  rea.son  and 
religion,  and  with  itself  And  so  frequently  doth  he  over- 
throw his  own  ill  design,  in  this  verv  discourse,  thai  it  is 
oliogether  unnecessary  to  insist  on  the  inconsistencies  of 
this,  with  his  demonstrations  of  Des  Canes's  principles, 

li  P  31;  i  IVL  «. 

k  A« JiU  &-<*?r1in(  Go-i  lo  bo  a  mo*!  aimple  tiMrw.  nnd  Unit  hid  attrilKiU><i  «lo 
onlr  diffir.  rallone  \\  hcn>«».  now.  ho  makrahuallritiutn  n«  ilinTn.  a)  i-Mra 
•ion  anil  thoiiiclil.  and  nay',  ttn-y  nurhtin  twc«oc«i<m1  avrfally  di'tinct.  Srhol, 
in  Prop.  10.    Thcno  ha  aiarrtj  all  Uiincs  lo  Iw  cnaled  by  God,  here,  nalMn;. 


written  divers  years  before.  Against  which,  every  one 
that  hath  compared,  knows  these  his  later  sentiments  to 
import  so  manifest  hostility,  that  I  may  well  spare  that 
vam  and  useless  labour,  it  being  sufficient  only  to  note  the 
more  principal,  in  the  margin. k 

His  following  propositions  (and  among  them  those  most 
surprising  ones,  the  sixteenth  and  twenty-eighth)  tend  to 
evince  the  onliness  of  substance,  and  the  absolute  necessity 
of  all  actions ;  but  upon  groaods  so  plainly  already  dis- 
covered lo  be  vain  and  false,  thai  we  need  lollow  him  no 
further.  Nor  is  it  necessary  to  disprove  his  hypothesis,  or 
charge  it  with  the  many  absurdities  that  belong  to  it ;  they 
are  so  horrid  and  notorious,  that  to  any  one  who  is  not  in 
love  with  absurdity  lor  it.self,  it  will  abtmdantly  suffice  lo 
have  shown  he  hath  not  proved  it. 

XI.  I  cannot  but,  in  the  meantime,  take  some  notice 
of  the  genius,  which  seems  to  have  inspiied  both  him  and 
his  devotees.  A  fraudulent  pretence  lo  religion,  while 
they  conspire  against  it.  Whereof  many  instances  might 
be  given  ;  as  the  prefixing  that  text  of  Holy  Scripture  to  so 
impure  a  volume,  on  the  title-page,  1  John  iv.  13.  "  By 
this  we  k-now  that  we  dwell  in  God,  and  God  dwellelh  in 
us,  because  he  hath  given  us  of  his  Spirit."  That  the  pre- 
face to  his  posthumous  works  is  filled  up  with  quotations 
out  of  the  Bible;  which  it  is  their  whole  design  to  make 
signify  nothing.  The  dirine  auUiorily  whereof',  an  anony 
mous  defender  of  his,  in  that  part  of  his  work  which  nc 
entitles.  Specimen  arlts  raliocinandi,  nattiralis  el  arlificialit 
ad  pantoiop/iin  principia  munuducens,  undcilakes  lo  de- 
monstrate (because,  as  he  says,  all  religion  depends  upon 
the  word  of  God)  by  an  argument,  which,  he  says,  he  can 
glory,  that  after  many  years  meditation,  the  divine  grace 
favouring  him,  he  hath  found  out,  by  which  he  tell  us,i 
he  is  able  (to  do  what,  that  he  knows,  no  man  hath  ever 
done  before  him)  to  demonstrate  naturally  the  truth  of  the 
sacred  Scripture,  that  is,  That  it  is  the  word  of  God.  An 
argument,  he  says,  able  to  convince  the  most  pertinacious 
pagan,  &c.  And  it  is  taken  from  the  idea  of  God,  com- 
pared with  that  divine  saying,  Exod.  iii.  1-1.  "  I  am  that  I 
am."  Whereupon  what  he  says  will  to  any  one  who  at- 
teniivcly  reads  show  his  design,  xiz.  at  once  to  expose 
religion,  and  hide  himself  And  so  doth  his  collusion 
sufficiently  appear  in  making  the  soul  philo.sophically 
mortal,  and  Chrislianly  immortal,  p.  70,  &c.  But  if  the 
philosopher  perish  for  ever,  what  will  become  of  the 
Christian  ? 

This  author  also  finds  great  fault  with  the  instances 
usually  given  to  exemplify  the  common  definition  of  .sub- 
stance, That  is,  a  being  svbiristins  fry  itself,  or  in  itself,-" 
because  he  thought  them  not  agreeable  enough  to  Iiis 
master  Spinosa's  notion  of  the  unity  and  identity  of  all 
siiKstances,  and  consequently  of  the  improductibility  of 
any.  And  he  fancies  ihein  io  contradict  themselves,  that 
while  they  call  the  sun,  the  moon,  the  earth,  this  or  that 
tree,  or  stone,  substances,  they  yet  admit  them  to  be  pro- 
duced by  another.  For  how  can  it  be,  saith  he,  that  they 
should  be  in  or  by  themselves,  and  yet  depend  on  another, 
as  on  a  subject,  or  as  an  efficient  cause  1  He  is  very  angr)', 
and  says  they  by  it  do  but  crucify  and  mock  their  readers, 
only  because  il  cro.sses  and  disappoints  his  and  his  master's 
impious  purpose  of  deifying  every  subslance.  And  there- 
fore, to  serve  that  purpose  as  he  fancies  the  heller,  he 
would  more  apllv  mndel  all  things,  and  reduce  ihcm  lo  two 
(lislincl  kinils  only,  viz.  Of  things  that  may  be  conceived 
primarily  and  in  themselves,  without  involving  the  concep- 
tion of  another;  and  agnin,  of  things  that  we  conceive  not 
primarily  and  in  themselves,  but  secondarily  and  by  ano- 
ther, whose  conception  is  involved  in  their  conceniion. 
But  all  the  while,  what  is  there  in  this,  more  than  wnat  is 
common  and  acknowledged  on  all  hands  7  as  the  sense  of 
the  trivial  distich  he  takes  the  pains  to  recite, 
Summus  Arisloteles,  &c. 

But  when  all  this  is  granted,  what  is  he  nearer  his 
mark  7  Of  that  former  sort,  still  some  are  from  another; 
and  one  other  only  of  and  from  itself    But  then  (says  he) 

Thprr  t*-  mnkM  mnnn*!  tohaUnw  di<TriN» :  hpre.  all  nbatanr*  indjivibK 
ic.  Ami  y-ol  in thia  wnt  (ndr  Schol.  in  Prop.  It.)  refan  lia  to  the  ionm,  a 
if,  M  ttrn  ihp  ono  destnyi  iho  other,  both  wore  6nn. 

I  p  «l.ftc 

in  ManuducL  p.  11,  IS. 


64 


THE  LIVING  TEMPLE. 


Paht  II. 


how  are  those  former  conceived  in  and  by  themselves  'i 
Well  enough,  say  I ;  for  they  are  to  be  conceived,  as  they 
are  to  be  defined;  but  the  definition  of  a  thing  is  to  ex- 
press only  Its  own  nature  and  essence  (as  Spinosa  himself 
says,  Schul.  2.  in  Prop,  H.)  considered  apart  by  itself,  into 
which  (as  hath  been  said)  the  efficient  cause,  which  is  ex- 
trinsical to  it,  enters  not ;  and  without  considering  whether 
it  exist  or  exist  not.  Because  definitions  are  of  special 
kinds,  or  common  natures,  that  exist  not  as  such ;  not  of 
existing  individuals,  except  the  one  only  self-subsisting, 
original  Being,  of  whose  essence  existence  is ;  which  Spi- 
nosa himself  acknowledges,  and  makes  his  twentieth  pro- 
position ;  as  on  the  other  hand,  that  "  The  essence  of  things 
produced  by  God  involves  not  existence,"  is  his  twenty- 
fourth. 

XII.  But  thai  the  substance  of  things,  whose  essence 
involves  existence,  and  who.se  essence  involves  it  not, 
should  be  one  and  the  same,  exceeds  all  wonder!  One 
would  think,  .so  vastly  different  essences  of  substance 
should  at  lea.st  make  diflerent  substances  ;  and  that  when 
Spinasa  hath  told  us  so  expressly,  that  an  "  attribute  of 
substance  con.stitutes  the  essence  of  substance  ;  and  that 
all  the  attributes  of  substance  are  distinctly  conceived ;  the 
conception  of  the  one,  not  involving  the  conception  of  ano- 
ther; and  so  do  most  really  differ  from  each  other,  and 
make  so  many  essences  therefore,  of  substance  really  dis- 
tinct, (though  he  once  thought  otherwise  of  the  divine  at- 
tributes, that  they  did  only  differ  from  each  other  rations, 
and  that  God  was  a  most  simple  Being,  which  he  also 
takes  pains  to  prove,  R.  D.  Cartes.  Princip.  Philos.  Ap- 
pend, part  2d.  cap.  5.  p.  117,  118,)  one  would  surely  here- 
upon think,  that  so  va.stly  different  attributes,  as  necessary 
existence,  and  contingent,  should  constitute  the  mo.st  dif- 
ferent substances  iinaginaljle.  For  what  is  an  attribute  1 
Id  qiwd  inlclledus  de  snbstantia  pcrcipil,  tanqiuim  ejus,  es- 
sentiam  cmistiluens.  (Def  4.)  Now  the  essence  of  some 
sub.stance  the  understanding  most  clearly  perceives  as  in- 
volving existence  in  it.  Existence  therefore  constitutes 
the  essence  of  such  substance,  and  is  therefore  an  attribute 
of  it.  Some  other  essence  it  a,s  clearly  perceives,  that  in- 
volves not  existence.  Now  this  sort  of  essence  is  the  at- 
tribute of  somewhat.  And  of  what  is  it  the  attribute'! 
Why,  he  hath  told  us,  "  An  attribute  is  what  the  under- 
standing perceives  of  substance  as  constituting  its  essence ;" 
therefore,  some  substance  hath  such  an  essence  as  involves 
not  existence. 

Now  let  it  hereupon  be  considered  (albeit  that  I  affect 
not  to  give  high  titles  to  any  rea.sonings  of  mine)  whether 
this  amount  not  to  a  demonstration  against  the  hypothesis 
of  Spinosa,  and  the  rest  of  his  way,  that  all  substance  is 
self-existent ;  and  that,  even  upon  their  own  principles 
and  concessions,  so  frequently  acknowledging  the  world  to 
be  produced,  and  not  self-existent,  that  even  the  substance 
of  it  is  produced  also;  which  they  deny,  vi^."  That  whose 
essence,  this  unnamed  author  says,  includes  not  existence, 
either  hath  .some  substance  belonging  to  its  essence,  or  it 
hath  not.  If  not,  it  may  exist  without  substam-e;  and 
then  unto  what  is  it  an  attribute,  or  what  doth  it  modify  7 
If  yea,  there  is  then  some  substance,  and  particularly  that 
of  this  world,  in  whose  essence  existence  is  not  included; 
and  that  by  consequence,  the  substance  of  this  world  is 
produced.  But  if  any  make  a  difficulty  of  it  to  under- 
stand, how  all  being  and  perfection  should  be  included 
in  the  Divine  Being,  and  nut  be  very  God;  so  much  is 
already  said  to  this  in  the  former  Part  of  this  discourse, 
(viz.  Chap.  4.  Sect.  XII.  &c.)  that  as  I  shall  not  here  re- 
peat what  hath  been  said,  so  I  think  it  unnecessary  to  say 
more. 

And  it  is  what  Spinosa  himself  had  once  such  sobriety 
of  mind  a.s  to  apprehend,  when  (Princip.  R.  D.  Cart.  Phi- 
losoph.  more  Geometr.  demonstral.  Append,  part  1.  cap. 
2.)  he  says  thus  of  God,  or  of  increate  substance,  that  God 
doth  eminently  contain  that  which  is  found  formally  in 
created  things,  i.  c.  God  hath  that  in  his  own  nature,  in 
which  all  created  things  are  contained  in  n  more  eminent 
manner;  and  that  there  is  some  altribule  in  God,  wherein 
all  the  pert'ecliiins,  even  of  matter,  are  after  a  more  excel- 
lent manner  lhem.selves  contained.    Having  before  told  us, 

n  Manuduct.  p.  107, 


(Princip.  Part  I.  Axiom  8.)  That  by  eminently,  he  under- 
.stood  when  a  cause  did  contain  all  the  reality  of  its  effect 
more  perfectly  than  the  effect  iLself ;  by  formally,  when  it 
contained  it  in  equal  perfection.  And  so  he  might  have 
told  himself  of  somewhat  sufficiently  common  (though  not 
unnocally)  to  the  substance  of  the  Divine  Nature,  and 
that  of  creatures  ;  whereon  to  found  the  causality  of  the 
former,  in  reference  to  the  latter,  as  effected  thereby.  But 
as  he  grew  older,  his  understanding  either  becsune  less 
clear,  or  was  more  perverted  by  ill  design. 


CHAPTER  II. 


Animadvpnionn  from  a  Fifnch  writer,  nameless.  His  pretence  to  confute  Spi- 
ncma.  The  opinion  of  ttie  world's  lieing  made  of  independent  telf-existme 
niatt^T;  chosen  by  liim  and  asserted  against  two  other  opinions.  Thai  of 
malti-r'H  iM-ing  created  out  of  nothing  rejected,  and  falsely  charged  with 
novi-hy,  .Moses,  and  the  author  to  the  Hebrews  misalleged,  vindicated. 
.Self  originate,  independent  matter  disproved  ;  asserted  by  tins  autlwr  with 
evident  self  contradiction  ;  and  without  necessity. 

I.  But  having  here  done  with  him  and  that  sort  of  men, 
I  shall  now  very  briefly  consider  the  fore-mentioned  Mon- 
sieur's way  of  confuting  him.  The  conceit,  that  there  must 
be  such  a  thing  as  necessary  self-subsisting  matter,  hath 
I  confess  seemed  to  be  favoured  by  some  or  other  name 
among  the  Ethnics  of  that  value,  as  to  have  given  some 
countenance  to  a  better  cause ;  besides  some  others,  who 
with  greater  incongruity,  and  more  injur)'  to  it,  have  pro- 
fessed the  Christian  name.  It  hath  been  of  late  espoused, 
and  asserted  more  expressly,  by  this  French  gentleman, 
who  hath  not  thought  fit  to  dignify  it  with  his  name, 
doubting  perhaps  whether  the  acquainting  the  world  with 
it,  might  not  more  discredit  his  cause,  than  his  cause  (in 
this  part  of  it)  could  better  the  reputation  of  his  name. 
However  it  be,  though  my  inquiry'  and  credible  informa- 
tion hath  not  left  me  ignorant,  I  shall  not  give  him  occa- 
sion to  think  himself  uncivilly  treated,  hy  divulging  what 
he  seems  willing  should  be  a  secret.  For  though  it  was 
not  intrusted  to  me  as  such,  I  shall  be  loth  to  di.soblige 
him  by  that,  whereby  that  I  know  I  can  oblige  nobody 
else.  It  is  enough  that  his  book  may  be  known  by  its 
title,  L'Impie  convaincu.  It  is  professedly  written  against 
the  atheism  of  Spinosa.  And  when  I  first  looked  into  it, 
I  could  not  refrain  thinking  of  Plato's  repartee  to  Diogenes, 
when  the  latter  undertook  to  reprehend  the  other's  pride, 
that  he  did  it  with  greater  pride.  Although  I  think  not 
the  application  is  to  be  made  in  the  strictest  terms.  For 
I  will  neither  be  so  indulgent  to  Spinosa,  as  to  reckon  that 
any  man's  atheism  can  be  greater  than  his ;  nor  so  severe 
to  this  his  adversary,  as  positively  to  conclude  he  designed 
the  service  of  any  atheism  at  all.  But  I  think  him  at  least, 
unwarily  and  without  any  necessity,  to  have  quitted  one 
of  the  principal  supports  of  the  doctrine  of  a  lieit}';  and 
that  he  hath  undertaken  the  confutation  of  atheism,  upon 
a  ground  ihat  leads  to  atheism. 

II.  He  thinks,  it  seems,  Spinosa  not  otherwise  confuta- 
ble, than  ujion  the  hypothesis  of  eternal,  independent 
matter,  which  he  thus  explains  in  his  preface,  it  being  the 
second  of  the  three  distinct  hj-potheses  whereof  he  there 
gives  an  account. 

The  second,"  he  says,  is  theirs  who  a.ssert  two  beings  or 
two  substances  increate,  eternal,  independent,  as  to  their 
simple  existence,  though  very  dilferently;  the  former 
whereof  is  God,  the  infinitely  perfect  Being,  almighty, 
the  principle  of  all  perfection;  and  the  second,  matter,  a 
being  essentially  imjierfect,  without  power,  without  life, 
without  knowledge;  but  capable  nevertheless  of  all  these 
perfeclions,  by  impression  from  God,  and  his  operations 
upon  it.  This  he  pretends  to  have  been  the  hypothesis  of 
the  ancient  philosophers  and  divines  (after  he  had  acknow- 
ledged the  former  hypolhcsi.s — "  That  the  world,  and  the 
matter  of  it,  were  drawn  out  of  nothing  bv  the  infinite 
power  of  the  first  and  supreme  Being,  which  itself  alone 
was  eternal  and  independent," — wa.s  the  hypothesis  of  the 
greater  part  of  Christian  divines  and  philosuphers.)  And 
this  second,  he  says,  is  the  hypothesis  which  he  shall  fol- 

a  La  iccondo  est  cclle  de  ceux  qui,  ftc.    AvetiistcmenL 


Can-.  IL 


THE  UVING  TEMPLE. 


a 


low,  rejecting  the  first,  but  now  mentioned ;  and  in  oppo- 
sition to  the  third,  which  makes  the  world  and  its  produc- 
tion to  be  nothing  else  than  an  emanation  of  the  Divine 
Substance,  whereby  a  part  ul'  itself  is  formed  mto  a  world. 
And  this,  he  says,  was  the  opinion  of  the  ancient  Gnostics 
and  Priscillianists,  and  is  for  the  most  part  of  the  Cabba- 
lists,  of  the  new  Adamites  or  the  illuminated,  and  of  an 
infinite  number  of  Asiatic  and  Indian  philosophers. 

III.  To  qualify  the  ill  savour  of  that  second  opinion 
which  he  follows,  he  would  have  us  believe  it  to  tie  the 
more  creditable,  than  the  (rejected)  first,  which  he  says  is 
a  new  thing  in  the  world,  and  that  it  was  not  born  till 
some  age*  after  Christ;  which  Ls  gratia  diclum.  And 
whereas  he  tells  us,  he  takes  notice,  that  Tertullian  was 
the  first  that  maintained  it  against  a  Christian  philosopher, 
who  defended  the  eternal  existence  of  matter;  he  had  only 
reason  to  take  notice,  That  the  philosopher  he  mentions, 
was  the  first,  that  calling  himsell  a  Christian,  had  the  con- 
fidence to  a.ssert  an  opinion  so  repugnant  to  Christianity 
and  to  all  religion,  and  who  therefore  first  gave  so  con- 
siderable an  occasion  to  one  who  was  a  Christian  indeed, 
to  confute  it.  Nor  was  Hermogenes  a  much  more  credit- 
able name  with  the  orthodox,  ancient  Christians,  than  those 
wherewith  he  graces  the  third  opinion,  besides  the  other 
ill  company  which  might  be  assigned  it,  if  that  were  a 
convictive  way  of  fighting,  by  names. 

IV.  And  for  what  he  adds.  That  Moses  was,  he  dares 
say,  of  his  opinion ;  because  he  only  gives  such  an  account 
-of  the  creation,  as  that  it  was  made  of  an  unformed  pre- 
eiistenl  matter;  and  the  Apostle  Paul  to  the  Hebrews, 
saying,  God  drew  these  visible  things  out  of  those  that 
were  not  visible.  He  shows,  indeed,  more  daringness  than 
solid  judgment,  in  venturing  to  say  the  one  or  the  other 
upon  so  slender  a  ground.  As  if  every  thing  were  false, 
which  Moses  and  Paul  did  not  say.  But  it  appears  rather 
from  his  way  of  quoting,  (who,  it  is  like,  did  not  much 
concern  himself  to  turn  over  the  leaves  of  the  Bible,  that 
he  might  be  sure  to  quote  right,)  that  God  did  create  that 
unformed  matter,  as  he  calls  it.  For  it  is  expressly  said, 
God  created  heaven,  and  earth,  and  that  this  earth  (not 
matter)  was  without  form,  and  void.  Gen.  i.  1,  2.  And  if 
this  unformed  earth  and  matter  be,  as  with  him  it  .seems, 
all  one,  then  the  unformed  matter  is  said  to  have  been 
created.  For  God  is  said  to  have  created  that  unformed 
earth;  which  must  indeed  pre-exist,  unformed,  to  its  be- 
ing brought  into  form,  not  unto  all  rreation.  And  the 
same  thing  must  be  understood  of  the  unformed  heaven 
too,  though  Moses's  design  was  to  give  us  a  more  distinct 
account  of  what  was  nearer  us,  and  wherein  we  were  more 
concerned.  And  indeed,  is  seems  most  agreeable  to  the 
letter  of  the  text,  and  to  the  following  hisiorj',  so  to  under- 
stand those  words,  "  In  the  beginning  GchI  created  heaven 
and  earth, "  riz.  That  in  the  beginning  he  created  that 
which  aflera'ards  became  heaven  and  earth, ;.  e.  unformed 
matter.  For  heaven  and  earth  as  now  they  are,  or  as  they 
were  in  their  formed  stale,  were  not  created  in  a  moment, 
in  the  very  beginning;  but  in  several  successive  days,  as 
the  following  history  shows.  And  so  much  Terliillian 
aptly  enough  intimates  to  that  Pseudo-Christian  Her- 
mogenes, Terra  rumen  rcdii:it  in  malcrinm,  tf-c.  Nor  is 
Hen.  xi.  3.  capable  of  being  tortured  into  anv  sense  more 
favourable  to  his  gross  fancy,  which  (as  the  Greek  text,  if 
any  will  consult  it,  shows)  says  not.  The  things  that  are 
seen  were  made  of  things  not  appearing,  but  were  not 
made  of  things  appearing.  As  to  what  he  adds  touching 
the  word  crier,  SiC.  I  let  it  pass,  not  liking  to  contend 
about  words  often  promiscuously  used,  but  shall  apply 
myself  to  the  consideration  of  the  thing  in  question,  anil 
show — I.  How  inconsi.sientlv  this  author  a.sseris  inde- 
pendent matter,  both  with  the  tniih  and  with  himself— '2. 
How  unnece.s.sarily  he  doth  it,  and  that  the  defence  of  the 
common  cause  against  Spinosa  did  no  way  oblige  him 
to  it. 

V.  Pirst,  How  inconsistently  he  asserts  it,  1.  With  the 
<rt(/A  of  the  thing;  for, 

(1.)  Whatsoever  exists  independently  and  necessarily, 
is  infinite.  And  herein  I  must  do  Spinosa  that  right,  as 
to  acknowledge  he  hath,  in  asserting  it,  done  right  to  truth; 
though  the  grounds  upon  which  he  as.serls  it,  are  most 
perniciously  false.    But  1  conceive  it  is  capable  of  being 


clearly  proved  (and  hath  been  proved.  Part  1st)  otherwise. 
Tiz.  that  necessary,  self-originate  being,  is  the  root  and 
fotmtain  of  all  bemg,  whether  actual  or  possible ;  since 
there  is  nothing  actuai  brought  into  being,  which  is  not 
actually  from  it,  and  nothing  possible,  but  whose  possi- 
bility depends  upon  it.  And  wnat  virtually  comprehends 
all  being,  actual  and  possible,  cannot  but  be  mfinite.  For 
without  the  compass  of  such  all-comnrehending  being, 
the'Ve  IS  nothing  to  bound  it.  And  what  is  kiunded  by 
nothing,  is  unbounded  or  infinite.  Whereupon  also,  matter 
plainly  appears  not  to  be  of  itself.  For  if  it  were,  for  the 
same  reason  it  must  be  infinite  and  all  comprehending. 
But  nothing  were  more  apparently  contradictious  and  self- 
repugnant,  than  the  assertion  of  two  all-comprehending 
beings ;  and  if  there  be  but  one,  that  matter  is  not  that 
one.  But  that  it  must  be  a  necessary,  self-originate,  intel- 
ligent Being,  which  is  the  root  of  till  being,  I  conceive 
already  sufficiently  proved  in  the  former  part  of  this  dis- 
course. Wherein  it  is  also  shown,  that  finite  created  be- 
ings, arising  from  that  infinite  self-originate  one,  limit  it 
not,  nor  do  detract  any  thmg  from  its  infinity,  but  concur 
to  evidence  its  infinity  rather;  inasmuch  ois  they  could 
never  have  been,  had  they  not  been  before  contained  within 
the  productive  power  of  that  incteate  self-originate  Being. 
It  is,  by  the  way,  to  be  noted  that  the  notion  of  infinity  we 
now  intend,  doth  not  merely  import  unconfinedncss  to  this 
or  that  certain  .space,  (though  it  mclude  that  loo,^  for  that, 
alone,  were  a  very  maimed,  defective  notion  of  innniteness. 
But  we  understand  by  it  the  absolute  all-comprehending 
profundity  and  plenitude  of  es.sence  and  perfection.  Where- 
upon, it  signifies  nothing  to  the  preser%ing  entire  the  infi- 
nity of  the  self-originate,  intelligent  Being,  only  to  suppose 
it  such,  as  that  it  can  permeate  all  the  space  that  can  be 
taken  up  by  another  (supposed)  self-originate  being.  For 
still,  since  its  essence  were  of  itself,  it  were  not  virtually 
contained  in  the  other.  Which  therefore  would  evince 
that  other  not  to  be  in  the  true  sense  infinite.  Where- 
upon we, 

(■J.)  Prove  the  impossibility  of  independent,  self-origi- 
nate matter,  from  the  known,  agreed  notion  of  God,  cur. 
That  he  is  a  Bring  ahfolulcly  jirrfict,  or  comprchensire  of 
nil  pcrfcctian.  Even  they  that  deny  his  existence,  confess 
(though  to  the  contradiction  of  themselves)  this  to  be  the 
notion  of  the  thing  they  deny.  Now,  though  this  assertor 
of  independent  matter  acknowledges  it  a  being  essentially 
imperfect,  he  can  only  mean  by  that,  le.ss  perfect ;  not 
that  it  hath,  simply,  no  perfection  at  all.  'Tis  idle  trifling 
to  brangle  about  words.  Perfection  hath  been  wont  to  go 
for  an  attribute  of  being.  He  calls  it  a  being;  it  must 
therefore  have  some  perfection,  some  goodness,  be  of  some 
value.  Is  it  not  better  than  nothing?  Then,  that  perfec- 
tion must  be  eminently  contained  in  God ;  otherwise,  how 
is  he  a  Being  comprehensive  of  all  perfection  1  The  imper- 
fections of  matter  belong  not  to  him ;  nor  of  any  thing 
else.  For  imperfection  is  nothing;  nor  do  the  perfections 
of  any  creature  belong  to  him  formally,  or  in  the  same 
special  kind,  hut  eminently,  and  in  a  higher  and  more 
noble  kind.  And  f;o,  to  have  all  being  and  perfection, 
either  for  his  own,  or  within  his  productive  power,  cannot, 
wilhinit  contradiction,  be  denied  of  him,  who  is  confessed 
to  be  God.  And  again,  to  be  able  to  create,  is  surely  a 
perfection.  Omnipotency,  more  a  perfection  than  partial 
impotency.  Wherefore  io  assert  matter  could  not  be  cre- 
ated hv  Gt>d,  is  to  as.sert  an  impotent,  imperfect  G<xl.  Or 
.since  tkid  can  be  conceived  imder  no  other  notion  than 
of  a  Being  absolutely  perfect)  to  assert  none  at  all. 

(3.)  This  supposition  not  only  denies  to  God  all  perfec- 
tion, but  it  tuscribes  to  matter,  which  he  him.self  confesses 
the  meanest  sort  of  being,  (as  shortly  it  will  be  fitter  to 
take  further  notice,)  the  high  excellencv  of  self-subsist- 
ence, the  first  and  most  fundamental  of  all  divine  per- 
fections. 

(•J.)  If  matter  be,  as  such,  an  independent,  self-originate 
thing,  then  ever)-  part  or  panicle  of  matter  must  be  so. 
An<l  then,  let  such  matter  l>e  supposed  to  fill  up  infinite 
space,  we  shall  have  an  infinite  number  of  independent 
entities,  civexisting  for  ever ;  for  a  finite  number  cannot 
replenish  infinite  space :  or  lei  it  be  supposed  (more  agree- 
ably to  the  pretended  sentiments  of  this  author)  confined 
within  the  limits  of  the  formed  imiverse:  and  how  ao- 


66 


THE  LIVING  TEMPLE. 


Part  IL 


'easonably  is  such  a  thing  as  independent  matter,  sup- 
posed to  be  of  itself,  limited  to  one  spot  of  immense  space! 
For  let  the  universe  be  supposed  Imite,  though  ever  so 
vast,  it  must  yet  be  conceived  but  as  a  minute  spot,  to  the 
infinite  unbounded  vacuity  that  lies  without  it ;  and  which 
yet  he  seems  to  acknowledge  replenished  with  the  Divine 
Being.  Now  let  a  man  set  himself  to  consider,  and  trj- 
how  easy  it  will  be  to  his  thoughts  to  conceive  one  little 
portion  of  boundless  space,  taken  up  with  a  mean  being, 
next  to  nothing,  that  is  of  itself  there,  and  cannot  but  be 
there,  and  no  where  else,  impo.sed  upon  the  infinitely  per- 
fect Being  ;  the  all-wise  and  almighty  God,  who  fills  up 
all  space  unavoidably  and  from  all  eternity,  so  that  he 
could  not,  if  he  thought  it  a  cumber,  disencumber  or  rid 
himself  of  it ;  and  rather  .seemed  of  necessity,  than  of 
choice,  to  have  made  a  world  of  it,  as  not  knowing  else 
what  to  do  with  it ;  with  which  imagination  also  the  youth 
of  the  world  so  ill  agrees,  for  why  then  was  it  so  lately 
madel 

(5.)  But  it  further  seems  very  endent,  and  more  fully 
evidential  of  the  absurdity  of  this  conceit,  that  if  there 
were  such  matter,  the  world  could  never  have  been  made 
of  it.  For  how  great  alterations  must  such  rude,  undi- 
gested, unformed  matter  have  undergone,  in  forming  of 
such  a  world  as  thisi  But  what  greater  inconsi.stency  can 
we  imagine,  than  that  what  exists  necessarily,  or  of  itself, 
should  be  alterable  1  What  is  of  itself  what  it  is,  must  be 
eternally  and  without  change  what  it  is.  So  absurd,  as 
well  as  profane,  it  will  be  to  ascribe  to  dull  and  senseless 
matter,  or  to  any  thing  else,  so  peculiar  and  appropriate  an 
attribute  and  name  as  that  ot  the  Deity,  /  am  thai  I  am. 
For,  hereupon,  such  matter  were  not  only  supposed  vainly 
and  to  no  purpose,  being  never  possible  to  be  the  matter 
of  the  world,  but  destructively,  and  against  the  very  pur- 
pose that  should  be  served  by  it.  For  such  matter  being 
supposed  to  occupy  the  space  of  the  formed  world,  must 
exclude  thence  any  other  matter  of  which  it  could  be 
formed ;  and  make  it,  consequently,  impo.ssible  there 
should  ever  have  been  any  such  world  as  this,  where  the 
supposition  itself  makes  it  be.  This  see  discoursed  more 
at  large.  Part  I.  Chap.  2. 

(6.)  And  whereas  his  great  reason  for  such  self-originate, 
independent  matter,  viz.  the  imagined  impossibility  of 
creation,  or  that  any  thing  can  be  produced  out  of  nothing, 
(which  so  far  as  is  needful,  we  partly  have  and  further 
shall  consider,  in  its  proper  place,)  doth  a-s  much  oppose 
the  creation  of  any  spiritual  being,  as  material.  If  all  that 
hath  been  said  in  the  former  part  of  this  discourse,  and  by 
many  authors  besides,  do  sufficiently  prove  there  are  such 
spiritual  or  immaterial  beings  that  are  created,  or  are  not 
of  themselves ;  and  that,  of  the  property  of  thought,  which 
is  found  belonging  to  them,  matter  is  not  capable,  (which 
I  shall  think  to  have  been  done  till  I  see  the  contrary 
evinced,)  we  must  judge  him  very  absurdly  to  have  as- 
serted such  self-originate,  independent  matter.  And  as  he 
hath  a.s.serted  it  very  inconsistently  with  the  Indh  of  the 
thing ;  so, 

VI.  '2.  It  will  appear  he  hath  done  it  as  little  consist- 
ently with  himself     For, 

(1.)  He  acknowledges  God  to  be  Velre  infinimcnl  far- 
fail,  toul  pulssani,  el  k  prinripe  ile  loutc  pcrfrctim — a 
Being  infinitchj  perfect,  iilmii:htii,  and  the  prin'cipU  nf  all 
perfection.  Now  how  is  he  inlln'ilely  perfect,  if  his  being 
include  not  all  perfeclion  ?  Ilnw  is  he  almighty,  if  lie 
cannot  create  1  How  is  he  the  fountain  or  principle  of  all 
perfection,  if  the  perfeclion  of  matter  (which,  as  liath  been 
.said,  though  he  make  it  cs.sentially  imperfect,  must  have 
some  perfection  belonging  to  it,  since  it  is  not  mere  no- 
thing) be  not  eminently  comprehended  in  his  being'! 

Besides  that  here  acknowledging  God  to  be  omnipotent, 
and  having  denied  the  necessary,  eternal,  independent 
matter,  which  he  imagines  to  be  infinite,  but  limited  and 
confined  to  the  created  universe  only ;  I  would  hereupon 
demand  of  him,  Cannot  the  blessed  God,  if  he  please,  cre- 
ate many  worlds'!  If  he  say.  No,  then  how  is  he  omni- 
potent ! — If  Yea,  of  what  matter  must  they  be  made?  Not 
of  his(imagined)neces,sary,indcpendeni  matter,  for  of  that 
really  none  could :  but  according  to  him  the  present  uni- 


verse is  made :  it  is  already  taken  up,  and  pre-engaged 
therein,  and  it  is  limited  thereto.  Therefore  the  matter  is 
yet  to  be  created,  of  which  the  other  worlds  are  to  be  made: 
and  it  can  be  so,  otherwise  no  more  worlds  can  be  made : 
and  thereupon  the  great  God  is,  not  without  blasphemy, 
said  to  have  gone  to  the  utmost  of  his  power,  to  have  done 
in  this  kind  all  that  he  can.  And  this  must  be  said,  by 
this  author,  in  express  contradiction  to  the  truth  of  the 
thing,  to  the  most  common  and  agreed  idea  or  notion  of 
the  Divine  Being ;  and  now,  most  apparently,  to  himself. 
And  therefore  his  high  rant  against  Spinosa,!-  (in  this  point 
more  orthodox  than  himself,)  That  he  confounds  in  his 
philosophy  being  and  perfection,  Pretendanl  que,  ce  fui 
est,  el  tie  renferme  aucune  negatitm  d'etre,  est  unc  perfco- 
lion,  <f-c. — Pretending  that  ■whatsoever  is,  and  includes  not 
in  its  notion  any  negation  of  being,  is  a  perfeclion,  <f-c.  i? 
vain,  and  as  much  without  cause,  as  what  he  afterward.*. 
says  about  it  is  without  sense.  For  he  adds.  That  for  hit 
part  he  finds  nothing  more  false  or  extravagant ;  and  why 
so "!  Because  then  pain  and  sorrow  must  be  reckoned 
among  perfections,  and  such  real  perfections  as  are  worthy 
of  God,  or  a  Being  infinitely  perfect.  And  upon  this,  he 
triumphs  over  such  men,  as  supplanters  of  the  Deity,  in- 
stead of  defenders  of  so  great  a  Being,  and  as  having  lost 
their  senses  and  their  reason,  &c.  But  if  he  had  not  lost 
his  own,  and  abandoned  himself  to  that  fury  and  rage  ol 
insolence  which  he  there  imputes  to  his  opposers,  he  might 
have  been  capable  of  so  much  calm  and  sober  considera- 
tion, as  to  have  bethought  himself,  that  among  creatures, 
a  sense  of  pain,  real  grief  and  sorrow,  correspondent  to 
their  present,  true  causes,  import  more  perfection,  than 
stupidity,  insensibleness,  and  apathy ;  and  if  so,  though 
pain  and  grief  cannot  formally  agree  to  the  most  perfect 
being  of  God,  to  whom  their  causes  cannot  agree,  that  the 
life  and  percipiency  do  eminently  agree  to  him,  by  which 
he  can  apprehend  an  injury,  though  not  a  real  hurt ,  (which 
he  can  therefore  only  not  apprehend,  not  because  the  per- 
ceptive principle  is  wanting,  but  the  object,)  and  by  the 
power  of  imparting  whereof,  he  is  able  to  mate  a  creature 
capable  of  pain  and  grief,  where  the  objects  shall  (as  they 
may  deservedly)  occur,  and  meet  the  perceptive  principle; 
and  that  the  power  of  making  such  a  creature,  is  a  greater 
perfection  than  an  impotency  of  doing  it.  'Which  perfec- 
tion therefore,  he  could  not,  consistently  with  himself, 
deny  to  God,  having  acknowledged  him  a  Being  infinitely 
perfect,  or  comprehensive  of  all  perfection.    Nor, 

(■2.)  Doth  he  assert  necessary  incrcate  matter,  consist- 
ently with  his  own  reasonings  for  the  possibility  of  a  vacu- 
um,' where  he  takes  it  for  granted,  that  Grod  can  oneantir 
une  petite  partie  de  la  maticre,  <f-c. — annihilate  some  small 
particle  of  matter,  one  stone,  for  example,  or  one  grain  of 
sand.  ■\Vhich  how  ridiculously  is  it  supposed,  by  one  who 
supposes  such  matter  necessarily  .self-existent !  For  who 
sees  not  that  necessity  of  existence,  and  impossibility  of 
non-existence,  do  infer  one  another,  or  signify  rather  the 
same  thing.  Therefore,  no  man,  except  Spinosa,  could 
be  at  once  more  daring  and  more  unhappy  than  this  author. 
And  as  it  hath  thus  appeared,  that  he  tiath  asserted  such 
self-originate,  independent  matter,  very  inconsistently  both 
with  the  truth  of  the  thing  and  himself;  so, 

VII.  Sec.midly,  It  will  also  appear  he  hath  done  it  very 
unnecessarily;  and  particularly,  without  that  necessjiy 
which  he  pretends  of  answering  Spinosa.  For  there  is  no 
necessity  of  it  so  much  as  pretended,  upon  any  account 
besides  that  of  the  common  maxim,  that  nothing  can  come 
out  of  nothing ;  the  sen.se  whereof  must  first  be  inquired 
before  it  can  lie  understood,  how  far  it  will  serve  his  pur- 
pose, or  infer  the  necessity  of  independent  matter.  The 
sense  of  it  must  cither  be  this — That  a  being  could  never 
arise  out  of  no-being,  of  itself,  without  a  pre-existent,  cre- 
ative cause  ;  which  is  most  evidently  true,  but  as  evidently 
not  to  his  purpose :  or  this — That  what  once  was  not, 
could  never  be  produced  into  being  by  a  pre-exi.stent, 
omnipotent  Cause :  which  were  to  his  purpose,  but  is 
cvidcMily,  and  by  apparent  self-contradiction,  unlrue.<i 
And  what  can  make  it  have  so  much  as  the  least  sem- 
blance of  truth  1  Either  the  authority  of  the  maxim,  or 
some   plausible    reason.     For  its  auihorily ;  though  that 

d  Ofthii  wo  at  lam  Dr.  Cudnwlh'a  Inlcllcclual  Sjsicni. 


Chap.  III. 


THE  LIVING  TEMPLE. 


67 


which  he  claims  to  it  of  the  ancient  philosophers  were 
little  considerable,  if  ever  so  truly  clauned,  we  have  no 

? round  lo  think  it  otherwise  claimed  than  most  untruly. 
ts  authority,  a.s  he  represents  it,  depends  upon  a  worse 
authority.  He  is  so  modest  as  lo  expect  it  to  be  believed, 
upon  his  bare  word,  that  this  was  the  opinion  of  all  the 
ancient  philosophers  before  Christ's  time;  while  yet  he 
thinks  not  fit  to  tell  us  his  name.  But  if  their  reastnin^s 
from  it  be  considered,  that  generations  are  out  of  matter, 
and  corruptions  are  into  matter,  we  have  no  cause  to  ap- 
prehend they  understood  it  otherwise  than  that  natural 
agents  did  neither  create  nor  annihilate  any  thing.  Besides 
thai,  there  is  positive  ground  enough  lo  conclude,  that  the 
more  in.>iructed  and  wi.ser  pagans,  long  before  ChrLst's 
time,  did  believe  all  things  lo  have  sprang  from  one  iniel- 
iigenl,  self-snbsisiing  original,  matter  itself  not  bemg  ex- 
cepted. As,  with  the  Egyptians,  the  inscription  of  the 
temple  at  Sais  shows,  "  I  am  all  that  is,  or  was,  or  shall 
be,"  &c.  and  with  Ihe  Grecians,  their  worshipping  God, 
under  the  name  of  Pan  :  which  could  mean  no  other 
thing,  than  that  they  thought  the  Deity  to  cbmprehend 
eminently  or  virtually  all  beings  besides,  in  its  creative  or 
produclive  power.  And  we  have  rea.son  to  think  that 
pagan  philosophers  since  Christ,  such  as  Hierocles,  Jam- 
blichus,  Porphyry,  Plolinus,  &c.  who  (as  others  have 
observed)  were  manifestly  of  ihis  sentiment,  understood 
the  minus  of  the  more  ancient  ph ilo.sophers  as  well  as 
Ihis  Monsieur;  nor  do  ihey  pretend  to  contradict  them 
.  herein. 

And  for  the  rea.son  of  the  thing  it.self,  he  hath  not  the 
least  appearance  of  any  on  his  part,  but  that,  because  the 
finite  power  of  a  creature  cannot  bring  a  thing  nut  of  no- 
thing, therefore  omnipotency  cannot ;  which  is  so  far  from 
concluding  for  him,  inat  (as  hath  been  intimated)  it  mani 
festly  contradicts  itself,  and  concludes  the  contrary.  For 
how  is  that  omnipotency,  which  cannot  do  every  thing 
that  implies  not  a  contradiction  1  And  how  is  that  a  con- 
tradiction, that  what  once  was  not,  should  afterwards  come 
to  be  \  there  being  no  objective  impossibility  or  intrinsic 
repugnancy  in  the  thing  itself  loe.xisi,  but  that  it  were  truly 
tm  possib)lc  ;  (and  we  are  out  of  doubt  concerning  matter 
for  instance,  or  whatsoever  else  we  are  sure  doth  exist, 
■.hat  it  could  exist;)  and  supposing  also  that  there  be  a  suf- 
ficient, causative  power,  to  make  it  exist,  or  produce  it  into 
being :  and  what  cause  can  be  more  sufficient  than  an  om- 
nipotent one,  such  as  our  author  confesses  God  to  be*? 
Nor  doih  he  deny  that  there  are  intelligent  spirits,  that 
were  not  of  themselves;  only  he  would  have  us  think 
them  hut  finer  matter,  impres.sed  with  intellectual  power. 
But  what  akin  is  a  mind  to  matter,  except  his  own  1  And 
supposing  a  mind  or  intellect  be  stamped  upon  matter,  it 
is  then  but  added  lo  it,  not  drawn  out  of  il,  as  if  matter 
had  before  contained  it.  And  even  thus,  since  mind  or 
iniellecl  is  not  nothing,  (unless  he  will  say,  himself  differs 
by  nothing  from  unthinking  clay,)  we  have  .something  out 
of  nothing.  And  who  can  think  it  more  impossible  to 
Omnipotency,  to  create  matter,  than  a  mind  1 

But  if  he  reckon  thought,  or  intellect,  is  contained  in 
mailer,  or  included  in  ihe  notion  of  il,  then  matter,  as 
.such,  must  be  intelligent,  and  consequently  all  matter; 
and  this  will  lie  absurdity  enough,  to  give  h'im  as  good  a 
title  to  Ihe  privilege  of  not  being  reasoned  against,  as, 
from  his  magisterial  way  of  wriiinp,  we  may  count  Spinosa 
thought  himself  lo  have.  Nor  indeed  will  it  leave  any 
man  so  much  as  a  conjecture  at  the  reason  why  he  shoulH 
pretend  lo  differ  from  him.  For  who  can  imagine,  why 
his  matter,  endued  with  the  attributes  of  extension  and 
thought,  inighl  not  do  as  well  as  Spinosa's  substance  1 

Or  if  he  think  mailer,  as  such,  lo  have  only  seminal 
reason  or  intellect  in  it,  anieccdentiv  lo  his  supposed  di- 
vine impn-ss  upon  it,  how  will  that  agree  with  his  making 
it  essfnhellrmrnl  imi>fiT/mt,'—esscnli(it/i/  imperfect  ?  Or 
what  means  his  added  capable  iieunrnoins,  its  being  ncrtr- 
tkfUa  capable  of  all  such  perfections  bv  the  impression  of 
God  upon  111  Is  ihal  capacity  .something,  or  nothing  ■? 
Or  what  .sense  is  it  lomake  it  capable  of  having  those  per- 
fections, which  il  is  essential  lo  it  not  lo  have  I 
And  surely,  as  he  will  attribute  lo  matter  more  perfec- 


tion than  he  intended,  so  he  will  attribute  less  lo  God, 
For  he  will,  at  ihis  rate,  altribule  no  more  lo  him,  than 
hath  been  generally  ascribed  lo  ordinary  natural  agents  ; 
i.e.  to  produce  into  actual  being,  out  of  matter,  that  whereto 
there  was  in  it  some  .seminal  di-sposition  before. 

And  here,  indeed,  is  the  source  of  his  error,  his  reducing 
infinile  power  lo  the  measures  of  finite  ;  an  insolent  pre- 
suming to  circumsciibe  Omnipotency,  and  making  that 
simply  impossible  even  lo  Almighliness  it.self,  which  is 
only  so  lo  crealed  agents.  And  to  this  purpose,  I  find 
some  reasonings  in  Sexlus  Empiricus,  who  tells  us  how 
the  .sceptics  ailemplcd  lo  prove  (besides  their  disputing 
against  the  oiher  three  sons  of  causation)  thai  ic^^aroi — 
an  incorporeal  Ikin/;,  cannot  be  iirio»  (Kuuaroj — the  cause  of 
any  thing  corporeal ;  arguing  (and  sligntly  enough)  from 
Ihe  common  methods  of  subordinate  agents,  lo  the  opera- 
lions  of  the  Supreme  Cause.  Nor  is  it  apprehensible,  how 
one  can  find  a  medium;  or  while  Ihey  make  matter  in- 
dependent, how  not  lo  make  God  dependent. 

And  when  Ihe  Monsieur  we  are  concerned  with  took  a 
friendly  notice  of  Hermogenes's  consent  with  him  upon 
Ihis  subject,  he  mighl  as  well  have  been  at  the  pains  to 
consider  somewhat  of  what  Terlullian  wrote  anainst  him, 
that  hereby,  in  some  respect,  God  is  made  inferior  and 
suhjeet  to  matter,  vhm  without  it  he  could  not  hare  made  a 
world.  Materia  superior  inrenitur,  qua  illi  coyiam  ope- 
randi mbministravit,  el  Deus  subjeclus  materite  ridelur, 
cupis  substantia  epuit ;  nemo  n<m  subjiciluT  ei  cujus  eget, 
(f-C — Every  one  is  svhjcct  tc  what  he  stands  in  need  of. 


CHAPTER  III. 


The  rvft.*on  of  what  next  follows.  Directions  lo  readen  not  wont  to  inquiro 
into  the  KTOiiniU  ofUieirrelijnon.  A  numtnar)' and  plainer  pronosal  unto  siichj 
uf  what  haUi  been  said  in  the  foTmer  Part,  rnnr^ming  God  ■  existence  ana 
conventablctteitit  with  men.  The  n'ftjionat>letiesii  la<i  much  beinir  already 
evinced)  of  allcKinfr.  and  relyinft  iii*on  tht*  testimony  of  the  Holy  Scriptures. 
The  expressness  "I  that  testimony  ronceminc  the  imily  of  the  Godhead.  Uie 
trinity  therein  The  alwolute  i>t.rfp(lion  of  the  Pivine  Nature  The  infinite, 
tiess  of  God's  knnwled^,  power.  giKxInes^.  and  |ir(.sence.  His  proiiensions 
towards  men.  and  a|itness  (supiiosing  there  wea-  no  ulistruction)  to  human 
converse.    Matters  of  doubt  herein  resohiKj. 

I.  And  having  thus  far  established  and  vindicated  so 
principal  a  ground-work  in  this  important  cause, — That 
what  IS  necessarily,  or  of  itself  is  an  absolutely  perfect 
Being,  distinct  fiom  all  things  else  ;  and  a  proper  Object 
of  religion,  orwherelo  a  lemple,  and  all  the  worship  there- 
of, duly  belong,  I  shall  now  only  suffer  myself  to  be  a 
lillle  furlher  diverted  from  my  intended  course,  apprehend- 
ing thai  Iheir  case  is  also  lo  be  considered,  who  nave  been 
less  accustomed  lo  this  course,  of  rca.^oning  out  to  them- 
selves the  principles  of  Iheir  religion :  unlo  whom  there- 
fore what  hath  been  hilhcrto  allempled  may  seem,  if  no' 
ob.scure  in  ils  pans,  yet  .so  tiresome  in  Ihe  whole,  as  not 
lo  meet  with  patience  enough  lo  trace  ihe  design  ihal  halh 
been  driven  on,  lo  its  issue  and  period;  il  being  very  in- 
cident lo  unexercised  and  less  attentive  readers,  to  lose 
their  thread,  and  forget  ihe  scope  of  a  discourse,  and  .so 
slill  have  Ihe  truih  In  seek  even  in  the  midsi  of  il.  And 
if  whal  haih  been  hitherto  said,  prove  unsatisfying  lo  any, 
that  justice  must  be  done  lo  the  cause  ilself  and  lo  them, 
as  loavow  il  must  rather  proceed  either  from  this  infirmity 
in  the  reader,  or  from  ihe  unskilfulness  of  ihe  writer  lo 
propound  ihings  happily  and  lo  advanlage ;  than  either 
from  the  inevidence  of  the  ihings  themselves,  or  frrra 
want  of  capacity,  even  in  an  ordinary  understanding.  Nor 
doth  any  unileriaking  .seem  more  feasible,  or  less  lo  be 
despaired  of  than  pininlvand  salisfvingly  lo  evince,  loan 
unprejudiced  underslamling  thai  shall  ailend,  these  first 
foiindnlions  of  a  religion  and  a  lemple,  ii2.  That  God  is; 
anil — Thai  he  is  conversable  wiili  men,  or  is  such  as  is 
capable  and  apt  lo  receive  worship  from  men,  and  impart 
blessedness  lo  ihera.  We  shall  iherefore  so  far  inlernipt 
the  current  of  this  discourse,  as  to  endeavour  ihis,  by 
giving  a  brief  and  plain  sum  of  the  more  principal  ihings 
thai  have  been  said  to  this  purpose  already.     And  lo  pre- 

f  Totull.  contra  Honno(. 


68 


THE  LIVING  TEMPLE. 


PiRT  IL 


pare  for  it,  must  desire  you  thai  have  not  been,  as  yet, 
wont  to  employ  your  minds  this  way,  to  observe  the  fol- 
lowing directions ; 

FHrst,  That  you  would  not  give  place  to  discouraee- 
menl,  nor  think  too  meanly  of  the  understanding  whereby 
God  hath  distinguished  you  from  the  inferior  creatures. 
There  is  that  mind  and  spirit  in  man,  which  doth  compa.ss 
many  things  of  far  greater  difficulty  than  it  is  here  to  be 
employed  about ;  though  it  can  be  exercised  about  nothing 
of  so  great  consequence.  That  apprehensive  power  that 
can  lake  in  the  orderly  frame  of  sucn  notions  as  are  requi- 
site to  the  exact  skill  of  numbering  or  of  measuring  things, 
of  navigation,  of  trade,  of  managing  the  common  affairs  of 
human  life ;  that  can  lay  down  to  itself  such  prudent 
maxims  and  rules  whereby  the  inconveniences  may  in 
great  part  be  avoided  which  are  incident  to  coiimion  con- 
versation, and  the  advantages  gained  which  may  serve 
one's  own  private  and  secular  interests  ;  that  understand- 
ing which  can  do  all  this,  would  far  more  easily  compre- 
hend as  much  as  is  needful  to  the  certain  knowledge  of 
God's  exi.stence,  and  that  he  is  such  as  we  ought  to  wor- 
ship, and  may  enjoy,  if  it  apply  itself  hereto.  Do  not  so 
despair  as  not  to  make  an  attempt ;  you  know  not  the 
strength  of  your  own  mind  till  you  nave  tried  it. 

Secondly,  That  you  indulge  not,  or  do  not  suffer  your- 
selves to  be  insensibly  seized  by,  a  mean  and  sordid  sloth. 
Set  your  thoughts  a-work  with  vigorous  diligence.  Give 
not  out  before  you  have  well  begun.  Resolve,  since  you 
have  a  thinking  power  about  you,  you  will  use  it  to  this 
most  nece.ssary  purpose ;  and  hold  your  thoughts  to  it. 
See  that  your  minds  do  not  presently  tire  and  flag;  that 
you  be  rationally  peremptory,  and  .soberly  obstinate,  in 
this  pursuit:  yield  not  to  be  diverted.  Disdain,  having 
minds  that  can  reach  up  to  the  great  Original  and  Author 
of  all  things,  that  they  should  be  confined  to  this  dirty 
earth,  or  only  to  things  low  and  mean. 

Thiriilii,  Look  on  the  things  that  are  rationally  evident 
to  your  understandings,  as  equally  certain  with  what  you 
see  with  your  eyes.  Are  you  not  as  sure  that  two  and 
two  make  four  (which  judgment  is  the  act  of  your  mind) 
as  that  this  thing  which  you  look  upon  is  black  or  while, 
or  of  this  or  that  shape  or  figure  ■?  Do  not  so  deba.se  your 
own  understandings,  as  to  think  nothing  certain  that  comes 
under  their  judgment.  It  is  true,  they  are  apt  enough  to 
be  deceived  in  many  things,  and  so  is  your  sense  too ;  but 
if  your  sense  could  make  you  certain  of  nothing,  what 
would  become  of  justice  and  government  among  men  "! 
Who  could  take  an  oath  before  a  m.agistrate  1  AVhat 
would  become  of  the  common  actions  and  aflairs  of  life'! 
How  could  you  eat  or  drink,  or  buy  or  sell,  if  you  could 
not  certainly  distinguish  one  thing  from  another  !  Some 
things  are  so  plain  as  that  you  can  be  in  no  doubt  about 
them,  as  that  this  is  bread,  not  a  stone;  that  a  horse,  not 
a  sheep ;  otherwise  all  the  world  must  stand  still,  and  all 
commerce  and  action  cease.  And  if  there  were  not  .some 
things  sure  to  your  minds,  that  you  may  certainly  say,  in 
some  plain  cases  at  least,  this  is  true  and  that  false,  this 
right  and  that  wrong,  you  would  be  at  as  great  a  loss. 
Otherwise,  you  might  be  apt  to  think  a  part  of  a  thing 
greater  than  the  whole,  or  that  the  same  man  might  be  at 
London  and  at  Rome  at  the  same  time;  and  you  might 
be  as  ready  to  kill  your  own  father  as  to  do  him  rever- 
ence, or  to  commit  robbery  upon  your  rich  neighbour  as 
relieve  the  poor,  and  judge  the  one  as  good  an  action  as 
the  other. 

Fintrt-khi,  As  any  particular  thing  is  offered  to  you,  for 
the  purpose  we  are  here  aiming  at,  consider  it  well  by 
itself,  before  you  go  further;  and  think  thus,  Is  this  plain 
and  certain,  yea  or  no  1  If  at  the  firsl  .sight  you  think  it 
not  so,  observe  diligently  what  is  brought  for  the  proof  of 
it,  ami  see  whpther  now  it  be  not  manife.stly  certain  ;  and 
wlicn  you  once  find  it  is,  fix  it  in  your  mind  as  a  certain- 
ty ;  sav,  Thus  far  I  am  sure.  Let  not  your  thoughts  run 
back  111  this  as  a  doubtful  thing  any  more,  or  unravel  their 
own  work;  but  make  use  of  it  as  a  certainty,  to  your 
further  purpose. 

II.  Being  thus  prepared,  take  this  brief  account  of  what 
hath  before  been  discoursed  more  at  large.     And, 

First,  As  to  this  first  and  great  principle, — That  there  is 
a  God.    Be  but  patient  of  being  led  by  the  hand  a  few 


easy  steps  in  a  way  that  is  in  some  part  sufficiently  beaten, 
however,  that  is  sufficiently  plain,  and  it  is  to  be  hoped 
you  will  soon  see  that  matter  put  out  of  all  doubt.  Let 
this  then  be  your  first  step  : 

1.  That  somewhat  or  other  there  is,  that  hath  been  from 
all  eternity  neces.sarily  and  of  itself,  without  dependence 
upon  any  tiling  else.  If  this  be  not  at  the  firsl  view  evi- 
dent to  you,  or  if  it  seem  too  large  a  step,  we  will  divide 
it  into  parts ;  and  consider  well  what  is  said  for  the  proof 
of  it,  by  these  degrees. 

(1.)  Somewhat  or  other  must  ever  have  been  ;  for  other- 
wise, how  could  any  thing  come  to  be  at  alii  Do  you 
think  it  was  possible,  if  ever  there  was  nothing  at  all  in 
being,  of  one  sort  or  other,  that  any  thing  should  have 
come  into  being  1  No  surely,  for  which  way  should  it  be  I 
It  could  not  be  made  by  another,  there  being  no  other  to 
make  it;  and  it  could  not  make  itself,  itself  oeing  as  yet 
nothing.  But  sure  you  can  easily  apprehend,  that  to  make 
a  thing  be,  is  to  do  something;  and  as  easily,  thai  what  is 
nothing,  can  do  nothing.  Therefore,  when  your  eyes  tell 
you  that  something  now  is,  you  may  tie  as  sure,  as  of  what 
you  see  with  your  eyes,  that  somewhat  or  other  hath  ever 
been.  Say  with  yourself,  Somcvhal  ■nair  is,  therefore  some- 
what  halh  ever  been.  If  you  discern  not  the  clearness  of 
this  consequence,  take  the  opposite  to  it :  frothing  now  ii, 
therefore  nnthing  mil  ever  be ;  it  is  as  broad  as  long. 

(2.)  You  may  next  proceed  thus,  that  something  or 
other  hath  been  o{  itself ;  that  is,  without  depending  upon 
any  thing  else,  or  being  beholden  to  any  other  thing  for  its 
being.  Now  here  pause  awhile,  and  consider  what  is 
said  to  make  this  plain  to  you.  Either  you  must  acknow- 
ledge something  hath  ever  been  of  itself,  or  you  must  say 
that  all  things  that  are,  or  ever  have  been,  were  fromarto- 
ther,  without  any  exception.  But  mark  now,  if  you  say 
that  all  things  that  are,  or  ever  have  been,  without  except- 
ing any,  were  from  another,  you  contradict  yourself;  tor 
besides  all  things  that  are,  or  ever  have  been,  without  ex- 
cepting any,  there  is  not  another  from  whom  they  could 
be.  Therefore  it  is  impossible  that  all  thines  without  ex- 
ception should  have  been  from  another  ;  whence  then  it  is 
plain  that  something  must  have  been  of  itself,  without  de- 
pending for  its  being  upon  any  thing  else  :  for  it  will  come 
to  the  same  contradiction,  if  you  say  all  things  depend 
upon  some  other ;  since  there  is  nothing  beyond  all  things : 
therefore,  to  say  that  all  things  depend,  is  to  say  they  de- 
pend on  nolhiiig,  that  is,  they  do  not  depend.  And  to 
saylhev  have  all  depended  on  one  another  for  their  being, 
or  made  one  another,  is  altogether  as  absurd ;  for  it  will 
make  the  whole  compass  or  circle  of  all  being  to  depend 
upon  nothing,  or  come  at  length  to  this,  that  some  one 
made  it.self,  or  even  (which  is  more  grossS  made  its  own 
maker;  unless  you  wilt  rest  in  some  one  tnat  made  all  the 
other,  and  was  it.self  not  made  by  any  of  them.  If  you 
do  not  apprehend  this  yourself  desire  any  one  that  halh  a 
better  understanding  to  explain  it  to  you,  and  you  will 
soon  see  the  matter  intended  by  it  to  be  as  evident  as  your 
heart  can  wish.  And  so  this  will  be  out  of  question  with 
you — That  somewhat  was  oi  itself ;  which  added  to  what 
was  proved  befoie,  comes  to  this — That  somewhat  was 
ever  of  it.self  And  both  the.se  thus  conjoined,  plainly  ap- 
pear from  what  hath  been  said.  For  we  have  seen  that 
nothing  could  possibly  make  it.self,  (which  would  absurdly 
implv,  that  before,  it  both  was  and  was  not.)  and  therefore, 
whatsoever  was  of  itself,  must  crcr  have  been,  or  never 
had  beginning  of  being.  So  much,  then,  I  suppose  you 
take  10  be  mast  certain,  thai  something  hath  ever  been  of 
it.self     Whereupon  vou  may  further  add, 

(o.)  That  what  was  ever  of  itself,  was  ■neeesMrily.  I 
hope  vou  understand  what  is  meant  by  being  necessarily, 
that  is,  being  .so  as  that  it  could  not  possibly  but  be.  You 
may  perceive  that  some  things  are  so  as  that  it  was  possi- 
ble they  might  not  have  been,  as  a  house,  a  town,  a  gar- 
ment, or  what.soever  was  made  by  such  makers  as  might 
have  chosen  whether  they  would  have  made  it,  or  no. 
Yea,  or  whatsoever  is  any  way  made  to  be,  having  before 
not  been  ;  for  what  once  was  not,  it  is  manifest  it  was  then 
possible  for  it  not  to  be.  But  to  be  necessarily,  is  to  be 
so  as  that  it  could  never  possibly  but  have  been;  that  is, 
what  is  neces.sarilv,  is  somewhat  of  so  excellent  a  nature, 
as  that  it  could  never  be  out  of  being.    Now  what  was 


Caxr.  in. 


THE  LIVING  TEMPLE. 


» 


ever  of  itself,  it  was  in  this  sense  neces.sarily ;  riz.  so  as 
that  the  excellency  of  its  nature  was  such,  a.s  could  never 
permit  that  it  should  not  be ;  whence  the  name  I  AM 
agrees  peculiarly  and  always  thereunto.  Nothingcan  other- 
wise be  of  itself,  (not  by  making  itself,  which  you  have 
seen  is  impossible,)  but  by  an  everlasting  possession  of 
that  excellency  of  being,  which  excludes  all  possibility  of 
not  being.  It  depends  upon  no  one's  choice  or  power, 
whether  that  which  is  of  itself  shall  be  or  not  be. 

(■1.)  What  hath  thus  ever  been  necessarilij,  still  is,  and 
will  ever  be;  which  is  plain  upon  the  same  ground.  What 
could  never  but  be,  can  never  but  be ;  for  its  nature  is 
such,  as  whereto  not  to  be  is  impossible.  Olherwi.se,  if 
its  nature  had  not  been  such,  there  being  nothing  else  by 
which  it  should  be  made,  it  could  never  have  been. 
Wherefore  thus  far  you  have  firm  fooling  in  this  first 
step;  no  part  of  the  ground  which  it  mea.sures  shakes  un- 
der you.  You  may  say  you  are  sure  of  this — That  some- 
what there  now  is,  that  hath  been  from  all  eternity  neces- 
sarily and  of  itself,  without  dependence  upon  any  thing 
else,  and  that  can  never  cease  to  be. — Set  this  down  there- 
fore for  a  certainty,  and  then  add  to  it, 

3.  That  whatsoever  is  not  necessarily  and  of  itself,  is 
from  and  by  that  which  is  necessarily  and  of  itself,  as  the 
first  Author  and  Cause  thereof.  This  is  so  certain,  that 
nothing  needs  to  be  said  for  the  proof  of  it  more  than  hath 
been  said  already,  so  that  you  do  but  understand  the 
meaning  of  it;  which  you  cannot  but  do,  if  you  consider 
that  all  things  that  are,  or  ever  were,  must  be  of  one  of 
these  two  .sorts,  viz.  what  was  of  itself,  and  what  was  not 
of  itself,  but  from  another ;  therefore,  what  is  ntit  of  the 
first  sort,  must  be  of  the  second;  that  is,  what  was  not  of 
itself,  must  be  from  another;  and  then,  what  other  must 
it  be  from  ?  Surely  from  what  was  of  itself,  as  its  first  and 
chief  cause,  whatsoever  inferior  or  secondary  causes  it  may 
have  had  besides,  that  were  before  it,  caused  by  that  first. 
So  that  you  have  now  plainly  before  you,  and  in  view, 
some  or  other  eternal,  necessary  Being,  not  only  to  be  con- 
sidered as  it  is  in  itself,  but  as  the  original  and  root  of  all 
besides.    Then  go  forward  a  little,  and  further  add, 

3.  Neither  this  visible  world,  nor  any  thing  of  it,  is  ne- 
cessarily, or  of  itself,  without  depending  upon  any  thing 
else;  and  was  therefore  created  and  made  by  some  more 
excellent  Being  that  wxs  so,  and  is  quite  distinct  and 
diverse  from  it.  That  this  may  be  evident  to  you,  con- 
sider, 

(1.)  That  whatsoever  is  changeable  or  imperfect,  and 
capable  of  becoming  more  perfect,  is  not  neces-sarily,  and 
of  it-self,  without  dependence  on  any  thing  else.  For  what 
is  of  itself  necessarily,  and  without  depcn  lonce  on  any 
other,  must  have  whatsoever  belongs  to  it,  all  at  once  ;  for 
from  whence  should  any  addition  or  change  hajipen  any 
way  to  it  1  Not  from  any  other,  for  it  no  more  depends 
on  another  for  addition,  than  it  is  liable  to  diminution  by 
another,  being  what  it  is  necessarily,  or  from  itself:  for 
nothing  can  impart  or  add  what  it  hath  not  ;  and  what  it 
hath  was  in  it  before,  and  was  in  it  ncce.s.-arily,  and  there- 
fore unalteraMy,  and  without  possibility  of  any  change. 
Now  you  know  this  visible  world  is  continually  changing, 
and  in  an  imperfect  slate ;  and  we  may  add,  that  there  is 
somewhat  invisible,  of  whose  present  being  we  are  certain, 
that  was  not  of  itself,  and  that  did  not  make  this  world. 
For  insiance,  we  are  certain  of  the  present  being  of  our 
own  mind  and  spirit,  which  we  cannot  .see  with  our  eyes, 
but  by  self-refleciion  we  are  sure  we  have  somewhat  in  us 
that  can  think.  Nor  is  there  nnv  thing  that  comes  under 
our  immediate,  certain  observation,  more  excellent  than 
man  himself,  especially  his  mind  and  soul.  And  do  vou 
not  yourself  k-now,  and  find  how  changeable,  indigent, 
and  imperfect  that  isl  Therefore  you  mav  be  sure  it  is 
not  of  it.self,  or  the  maker  of  this  visible  world.  If  all  the 
men  in.  the  world  should  join  all  their  wit  and  pov,-er 
together,  which  way  would  they  go  to  work  to  make  such 
a  world  as  thisl  yea.  or  even  to  make  one  single  pile  of 
gra.ss,  or  grain  of  sand  1  Which  way  can  vou  devise,  then, 
they  should  make  the  sun  or  stars,  or  .such  an  earth  as 
this!  It  is  plain,  then,  that  all  this  world  had  a  maker, 
distinct  from  iLself 

(2.)  Whatsoever  being  is  of  iLself,  is  more  excellent  than 
what  is  not  of  itself.    This  you  cannot  but  assent  to  at  the 


first  sight :  for  besides  that  you  must  needs  acknowledge 
it  better  to  live  of  oneself,  than  to  be  beholden  to  another, 
you  must  also  know  ihat  whatever  being  is  not  of  itself, 
hath  no  excellency  in  it,  but  what  was  in  that  being  that 
was  of  itself  before;  and  therefore  it  had  in  it  all  the  ex- 
cellency that  is  in  such  things  as  proceeded  from  it,  (una- 
bated because  in  it  necessarily,)  together  with  the  proper 
excellency  of  its  own  being,  whereas  the  other  .sort  of 
beings  have  but  their  own  derived  excellency  only. 
Wherefore  this  also  is  most  evident,  lh.it  this  world  had  a 
maker  distinct  from  and  more  excellent  than  iLself,  that 
changes  not,  and  whereto  lhat  name  most  properly  agrees, 
I  AM  THAT  I  AM.  Being  sure  of  this,  you  may  pro- 
ceed, and  conclude, 

4.  That  the  things  which  arc  manife.stly  not  of  them- 
selves, but  created  and  made,  do  plainly  show  that  the 
Maker  of  them  doth  excel  in  power,  wisdom,  and  good- 
ness. The  greatness  of  his  worts  shows  his  mighty  power; 
the  nature,  exactnc-s,  and  order  of  them,  his  admirable 
wisdom ;  and  his  own  self-sufficiency,  and  independency 
on  the  things  made,  show  his  rich  and  vast  goodness  in 
making  them,  as  you  may  see  more  at  large  in  Pari  I. 
Now  therefore,  if  j'ou  have  attended,  you  cannot  but  find 
you  are  suic  and  at  a  plain  certainty  concerning  these  four 
things  :  (1.)  That  somewhat  was  ever,  and  is  neces,sarily. 
(•2.)  That  what  was  not  so  did  arise  ficm  that  which  was. 
(3.)  That  ibis  world  being  not  so,  did  therefore  .spring  from 
that  elernnl,  necessarv,  self-subsisting  Being.  (-1.)  And 
lhat  this  Being  hath  those  particuhir  excellences,  whereof 
there  are  ihe  manifest  appearances  and  footsteps  in  the 
works  lhat  are  made  bj*  him,  (riz.  especiallj'  power,  wis- 
dom, and  goodness,)  in  himself  Ana  thus  the  invisible 
things  of  him  from  the  creation  of  the  world  are  clearly 
seen,  being  understood  by  the  things  lhat  are  made,  even 
his  eternal  power  and  godhead  ;  so  that  they  who  see  them 
not  are  without  excuse.  Rom.  i.  20.  If  vou  be  sure  that 
any  thing  is,  you  may  be  sure  somewhat  was  ever  of 
itself:  if  )'0u  be  sure  any  thing  lhat  was  not  of  itself 
hath  appearances  of  power,  wisdom,  and  goodness  in  the 
frame  of  ii,  you  maj-  be  sure  that  Being  which  was  of 
itself  is  the  powerful,  wise,  and  good  Creator  and  Maker 
of  it.  It  is  to  be  hoped,  then,  you  are  at  a  certainly, — 
That  God  is. 

III.  Secondly,  And  now  as  to  the  second  principle,  that 
hath  been  in.sisted  on  also  in  the  former  Pan, — That  this 
God  is  conversable  with  men.  You  cannot  surely  doubt, 
but  that  he  lhat  made  you,  and  gave  you  all  lhat  any  way 
belongs  to  your  being,  can  apply  himself  to  you,  or  any  of 
his  creatures,  in  a  wav  suitable  to  the  natures  which  he 
hath  put  into  you  and  them;  nor  that  he  is  ready  to  con- 
verse with  you,  in  a  way  suitable  to  the  nature  he  hath 
given  you,  if  you  be  such  towards  him,  and  so  apply 
yourself  to  him,  as  you  ought.  For  it  is  not  a  greater 
thins  to  do  so,  nor  more  exceeding  or  going  beyond  the 
reach  of  his  power,  wisdom,  and  goodness,  as  you  cannot 
but  see,  than  to  have  given  being  to  you,  and  all  things. 

But  now  if  what  is  further  discoursed  in  that  former 
Part,  concerning  the  oneness  of  the  Divine  Being,  and 
Ihe  infinitene.ss  thereof,  or  concerning  any  other  perfec- 
tions there  particularly  a-sserled  unto  it,  seem  not  so  plain 
to  you  as  is  requisite  to  guide  and  facilitate  your  applica- 
tions to  him;  what  hath  been  more  plainly  said  in  this,  is 
however  suliicieni,  as  more  primarily  fundamental  and 
pre-requisiic  to  that  further  knowledge  of  his  nature  and 
will  towards  you,  which  in  another  way  is  lo  be  had  and 
souglit  after. 

A  cloud  and  darkness  are  now  drawn  over  the  world  of 
mankind;  and  though  it  be  still  verj*  easily  discernible 
that  Cod  is,  it  is  yet  more  difficult  to  attain  10  so  distinct 
apprehensions  vhat  he  is,  as  arc  necessary  to  our  convers- 
ing wiih  him.  Against  this  difficulty,  he  hath  afforded  a 
gracious  relief ;  that  is,  he  hath  pi ovidcd  there  should  be 
a  more  express  discovery  of  him  exiant  among  men,  than 
can  be  collected  by  their  making  observations  upon  this 
world.  The  case  was  such  with  man.  (grown  now  so  great 
a  stranger  to  God,)  as  lo  require  a  written  revelation  of  his 
nature  and  will ;  and  we  have  it  in  those  scriptures  which 
bear  with  us  the  name  of  the  word  of  God.  It  were  in- 
deed very  unseasonable  and  absurd,  lo  urge  their  authority 
in  the  inquiry,  whether  there  be  a  God  or  no  7  For  what 


70 


THE  LIVING  TEMPLE. 


PibtIL 


authority  liave  tliev  more  than  oilier  writings,  but  as  tliey 
are  God's  word  f  Therefore  to  expect  or  give  assent  to 
ihem  as  such,  while  yet  it  remains  an  undecided  contro- 
versy, whether  there  be  any  such  one,  or  no,  for  whose 
sake  the  assent  should  be  !,'ivcn,  were  to  expose  our  reli- 
gion, not  to  prove  it.  These  holy  writings  were  not  in- 
tended, by  their  anirmatiuii  of  it,  to  inform  us  of  God's 
existence,  which  they  suppose,  and  do  not  prove,  as  a 
thing  we  may  otherwise  be  certain  of;  but  to  teach  us  our 
duty  towards'  him,  and  what  our  expectations  may  be  from 
hini;  and  do  therefore  give  us  a  true  representation  and 
discovery  of  his  nature,  (so  far  as  it  wa.s  needful  for  us 
preparat'ively  first  to  know  it,)  and  then  next,  of  the  pre- 
sent state  ol  things  between  him  and  us,  that  we  might  be 
directed  how  lo  apply  ourselves  to  him  suitably  to  '.)oth 
the  one  and  the  other.  It  is  true,  that  we  can  never  know 
that  there  is  a  God,  without  knowing  somewhat  of  his 
nature,  or  what  a  one  ho  is.  We  cannot  so  much  as  in- 
quire whether  he  be  or  no,  but  we  must  have  some  notion 
in  our  minds  of  the  thing  we  inquire  about ;  and  su  much 
as  is  necessary  to  this  purpose,  may  be  plainly  gathered  in 
the  way  we  have  gone  hitherto.  For  if  we  understand  the 
difierence  between  something  and  nothing,  between  being 
and  no  being,  and  find  that  something  is,  or  that  there  is 
some  being ;"  and  again,  if  we  understand  the  difference 
between  a  thing's  being  of  itself,  and  being  of  or  from 
another,  and  find  the  former  must  be  the  original  of  the 
latter,  we  cannot  but  understand  ourselves,  when  we  say 
there  is  an  Original  Being.  And  having  some  under- 
standing what  is  meant  by  power,  wisdom,  and  goodness; 
withal  finding  that  not  only  the  effects  of  these,  but  these 
very  things  themselves,  are  inthe  world,  we  cannot  but  be 
sure  (because  these  things  come  not  of  nothing)  that  the 
Original  Being  is  powerful,  wise,  and  good.  And  now 
when  we  have  thus  found  out  an  Original  Being,  that  is 
of  wisdom,  power,  and  goodness  sufficient  to  lie  the  Author 
of  such  a  world  as  this,  we  at  once  know  both  what  God 
is,  (su(Eciently  to  distinguish  him  from  all  things  else,) 
and  are  at  a  certainty  that  he  is. 

When  we  perceive  that  he  hath  given  to  all  breath  and 
being  and  all  things ;  we  have  sought,  and  even  felt  and 
found  him  out,  and  found  that  he  is  not  far  from  any  one 
of  us,  since  in  him  we  live  and  move  and  have  our  being ; 
that  he  is  every  where  present,  in  this  his  creation,  as  the 
great  SustaineV  and  the  Life  of  the  universe  ;  and  foras- 
much especially  as  we  are  his  offspring,  (as  even  the  light 
of  a  heathen  poet  could  reach  to  discover,  a  sort  of  mtelli- 
gent,  designing,  active  beings,)  that  therefore  the  Godhead 
is  not  like  silver,  or  gold,  &e.,  but  of  a  nature  more  nearly 
resembling  that  o-f  our  own  souls,  and  the  higher  excel- 
lences of  the  best  of  his  creatures  ,although  eminently  con- 
taining in  himself  also  all  the  real  perfections,  virtues,  and 
powers  of  all  the  rest.  When  we  understand  so  much  of 
God,  (as  we  may  by  the  light  of  our  own  reason,)  wc  un- 
derstand enough  to  give  a  foundation  to  religion,  and  to 
let  us  see  he  ought  to  have  a  temple,  and  worship  ;  and 
another  sort  of  temple  than  is  made  by  men's  hands,  other 
worship  than  can  be  performed  by  the  hands  of  men ;  as 
is  there  clearly  argued,  and  inferred  by  the  apostle,  upon 
those  plain  grounds.  Now  when  we  are  arrived  thus  far, 
it  is  .sea-sonable  to  make  use  of  the  further  help  which  we 
may  observe  the  great,  and  wise,  and  good  God  to  have 
most  condescendingly,  mo,5t  aptly,  and  most  mercifully 
afforded  us,  for  our'more  distinct  understanding  of  his 
nature,  and  our  own  state  ;  and  how  we  arc  to  behave  our- 
selves towards  him  tlicreu]ion. 

IV.  Taking  notice  therefore  that  there  is  a  written  reve- 
lation of  him  extant  in  the  world,  that  bears  his  name,  and 
gives  itself  out  lo  be  from  him;  if  now  we  look  into  it, 
observe  the  import  and  design  of  it,  compare  it  with  what 
we  before  knew  of  his  nature  and  our  own  ;  consider  what 
is  most  obvious  to  an  easy  self-rcllection  in  our  own  state 
and  case,  and  how  exactly  tills  written  revelation  agrees 
and  corresponds  to  those  our  former  notices ;  taking  in 
withal  the  many  considerations  that  concur  be.sides,  to 
evidence  to  us  the  divine  original  and  authority  thereof: 
we  eajinot  but  have  much  rational  inducement  and  obliga- 

B  I/wo  Inko  notico  thit  in  nnmfi  pnrti  of  Uiit  voliimft  I 
predielioni,  of  thR  ulronir^flt  nnd  most  unllkuly  rvoiitM,  Ui 
flUed  in  tlir  uthrr  inrti. 


tion  lo  receive,  with  all  reverence  and  gralinide,  this  rere- 
lation,  as  from  God ;  and  to  rely  upon  it,  as  a  sure  and 
sacred  light  sent  down  from  heaven,  to  direct  us  in  all  our 
concernments  God-ward.  For  finding  our  own  great  need 
of  such  additional  light,  and  apprehending  it  sufficiently 
agreeable  to  the  divine  goodness  to  afford  it,  and  expecting 
it  lo  be  such,  in  its  scope  and  design,  as  we  find  it  is:  if 
we  further  consider  it  must  have  had  some  author,  and 
perceiving  it  not  easy,  with  any  plausible  pretence,  lo  affix 
it  to  any  other  than  io  God  himself:  if  we  consider  that  it 
was  impossible  ii  could  be  invented  by  men,  without  some 
design  of  self-advantage,  either  in  this  world  or  in  the 
other;  and  how  absurd  any  such  expectation  must  be, 
either  from  men  here,  (the  contents  thereof  being  so  re- 
pugnant to  the  common  inclinations  of  men,  as  to  oblige 
those  that  owned  them  to  the  severest  sufferings  on  that 
account,) or  from  God  hereafter,  who  could  not  be  expected 
to  reward  forgery,  falsehood,  and  the  usurpation  of  his 
name  :  if,  again,  we  further  observe  the  positive  attesta- 
tions whereby  he  hath  challenged  and  owned  it  as  his  own, 
and  wherein  the  divine  power  hath  borne  witness  to  the 
divine  truth  contained  in  it :  if  the  matters  of  fact  on  which 
all  depends  appear  not  less  certain  than  that  there  were 
men  nnd  nations  in  the  world,  that  we  have  not  seen,  and 
before  we  were  born;  if  we  see  it  not  only  improbable, 
but  even  next  to  impossible,  that  the  records  of  those  mi- 
raculous attestations  should  have  been  forged,  and  nations 
imposed  upon  thereby ;  and  amongst  them,  many  of  the 
wisest  of  men  in  those  verj'  times  when  the  things  recorded 
were  alleged  to  have  been  done,  and  in  a  matter  wherein 
their  eternal  hope  was  concerned ;'  we  shall  upon  the 
whole  .see  cause  to  judge.  That  as  it  were  most  absurd  to 
suppose  such  a  revelation  given  by  God,  and  no  suflicient 
rational  evidence  withal  given  that  it  is  from  him,  (without 
which  it  cannot  .serve  its  end,  and  so  would  signify  no- 
thing,) so  that  there  is  nothing  wanting,  in  divine  estimate 
itself,  to  make  up  such  a  sufficient,  rational  evidence  ;  nor 
in  our  own,  unless  we  would  ,suppose  it  necessary  that 
every  man  should  have  a  Bible  reached  him  down  by  an 
immediate  hand  from  heaven,  or  make  some  other  suppo- 
sition as  fond  and  vain  as  that;  or  that  we  count  not  that 
sufficient  evidence,  which  ought  to  satisfy  our  reason,  if  it 
do  not  gratify  our  fancy  and  curiosity  too.  It  is  not  fit, 
here,  to  say  more  of  the  divine  original  of  those  holy 
writings,  nor  needful ;  so  much  being  written  already ,i> 
with  so  great  clearnes.s,  on  that  subject,  by  many.  That 
therefore  being  out  of  question  what  you  cannot  reason  out 
yourselves,  or  apprehend  from  the  reasonings  of  others, 
concerning  God's  nature,  tending  to  represent  him  worthy 
ot  a  temple  with  you,  and  capable  of  receiving  and  re- 
warding your  sincere  and  spiritual  worship,  fetch  out 
from  that 'divine  volume  ;  for  you  maybe  sure,  though 
you  cannot  search  him  out  unto  perfection,  he  perfectly 
understands  him-^^elf,  and  is  certainly  such,  as  he  there 
tells  you  he  is  :  and  he  there  reveals  himself  lo  be  such,  as 
to  whom  the  temple  and  worship  we  here  intend,  cannot 
be  doubted  (as  he  hath  ordered  things)  to  be  both  due  and 
grateful.  Whatever  might  be  otherwise  matter  of  doubt, 
is,  by  his  express  discoveiT  of  himself,  taken  away. 

V.  If  it  were  slill  a  doubt,  after  all  that  hath  been  for- 
merly said  for  the  reasoning  out  of  these  things,  whether 
the  Deity  be  one  only,  or  manifold;  whether  the  world  had 
but  one,  or  had  not  many  makers;  and  so,  whether  there 
be  no  danger  of  misapplying  our  religion,  or  of  mistaking 
the  object  of  our  worship.  This  word  plainly  tells  us, 
There  is  but  one  God,  the  Father,  of  whom  are  all  things. 
1  Cor.  viii.  G.  That  he  is  God,  and  there  is  none  else. 
Isa.  xiv.  01,  'ii.  And  that  however  there  be  three  that 
bear  witness  in  heaven,  and  the  stamp  of  whose  name  is, 
in  our  baptism,  distinctly  and  solemnly  init  upon  us; 
Malt,  xxviii.  1  John  v.  yet  (as  in  many  other  instances, 
that  may  be  in  some  respect  three,  which  in  some  other 
respect  is  but  one)  without  the  unnecessary,  punctual  de- 
claration, how  these  are  three,  and  how  but  one,  it  ei- 
presslv  tells  us,  Ificu-  three  are  oiu. 

And  if  it  be  yet  a  doubt  with  us  (in  which  the  reasonings 
of  some  may  lie  too  short  lo  determine  and  resolve  them) 


CBiP.  IV. 


THE  LIVliNG  TEMPLE. 


whether  this  one  God  be  so  absolutely  and  every  way  per- 
fect as  to  be  sufficient  for  us  all ;  whether  he  can  under- 
stand all  our  concernments,  relieve  us  in  all  our  necessi- 
ties, hear  our  prayers,  satisfy  our  desires,  receive  our  ac- 
tnowled^enls  and  thanksgivings,  and  take  notice  with 
what  love  and  sincerity  they  are  tendered  unto  him;  or, 
if  he  can  do  for  us  accoixling  to  our  necessities,  and  rea- 
sonable desires  ;  whether  we  have  any  ground  to  helieve 
that  he  will ;  this  word  of  his  plainly  a.ssures  us,  That  he 
is  God  all-sufficient,  Gen.  xvii.  1. ;  that  he  hath  all  fulness 
in  him.  It  olten  represents  him  to  us,  under  the  name  of 
the  Lord  God  Almighty ;  tells  us  that  he  can  do  every 
thing,  and  that  he  doth  whatsoever  it  pleascth  him.  It 
tells  us  his  understanding  is  infinite,  and  particularly  as- 
sure.s  that  he  searches  the  hearts  of  men,  and  tries  their 
reins;  that  they  cannot  think  a  thought,  or  speak  a  word, 
but  he  understands  them  afar  off',  and  knows  them  alto- 
gether :  that  his  eyes  are  upon  all  the  ways  of  men ;  that 
he  knows  all  things,  and  therefore  knows  if  they  love  him. 

And  that  we  may  be  the  more  fully  put  out  of  doubt 
how  ea.sy  it  is  to  him  to  do  so,  we  are  a.ssured.  That  he 
is  every  where  present,  that  he  fills  heaven  and  earth,  that 
the  heaven,  and  heaven  of  heavens,  cannot  contain  him  ; 
that  there  is  no  going  from  his  Spirit,  or  Hying  from  his 
presence:  that  if  one  go  up  to  heaven,  he  is  there;  lie 
down  in  hell,  he  is  there;  go  to  the  uttermost  part  of  Ihe 
sea,  yet  there  his  hand  shall  lead,  and  his  right  hand  hold 
liim. 

VI.  And  that  all  doubt  may  vanish,  concerning  his  will 
and  gracious  inclination,  how  expressly  doth  he  make 
himself  known  by  his  name  1  viz.  That  he  is  the  Lord, 
the  Lord  God,  merciful  and  gracious,  long-suflering,  and 
abundant  in  goodness  and  truth,  &c.  Exod.  xxxiv.  7.  And 
by  the  same  blessed  and  inspired  penman  of  a  part  of  these 
holy  writings,  (the  beloved  discii)le,  who  lay  in  the  bosom 
of  nis  only-begotten  Son ;  who  also  is  in  the  bosom  of  the 
Father,  and  hath  declared  him,)  we  are  not  only  told  that 
God  is  Light,  whereby  the  knowledge,  purity,  simplicity, 
and  glory  of  the  Divine  Being  are  represented  ;  but  also, 
once  anti  again,  that  God  is  Love,  that  we  might  under- 
stand him  as  a  Being  not  of  more  glorious  excellency  in 
him.sell',  than  of  gracious  propcnsiuns  towards  his  creatures. 
And  lest  it  should  be  thought  our  meanness  should  ex- 
empt us,  and  put  us  beneath  his  regard,  we  are  told,  He 
lakelh  care  for  sparrows,  he  hearcth  the  ravens  when  they 
cry;  and  generally,  that  the  eyes  of  all  wait  upon  hini, 
and  he  gives  them  their  meat  in  season,  Psal.  cxlv.  (which 
even  the  brute  creatures  are  emphatically  .said  lo  seek  of 
God,)  and  that  he  opens  his  hana,  and  satisfies  the  desires 
of  every  living  thing.  Psal.  civ.  And  besides  what  he 
hath  so  expressly  testified  concerning  his  own  nature,  his 
favourable  inclinations  towards  men'might  sufficiently  be 
collected  from  that  very  nature  which  he  hath  given  to 
man,  considered  in  comparison  and  reference  to  his  own; 
that  he  made  him  in  his  own  image ;  and  that  he  being 
the  Father  of  spirits,  haih  placed  a  spirit  in  man,  so  agree- 
able to  his  own  spiritual  nature;  and  by  his  own  in.spira- 
tion  given  him  that  understanding,  that  the  mind  begotten 
corresponds,  bv  its  most  natural  frame  and  constitution,  to 
the  mind  that  begot,  the  nft  rarfiKit,'  (as  it  was  anciently 
calleil,)  his  crn  Eternal  MimI ;  and  that  if  its  own  origi- 
nal be  remembered,  it  turns  ii.self  towards  him,  seeks  his 
acquaintance  by  an  Instinct  he  hath  himself  implanted  in 
it,  and  cannot  i-est  till  he  have  such  a  temple  erected  in  it, 
where  both  he  and  it  may  cohabit  together.  By  all  this, 
his  aptness  to  that  converse  with  men,  which  is'imported 
in  the  notion  of  a  temple,  doth  so  far  appear,  that  at  least 
it  is  evident  such  converse  cannot  fail  to  ensue,  supposing 
that  there  were  nothing  in  the  way  that  might  be  a  present 
obstruction  thereto.  And  it  will  more  appear,  when  we 
have  considered  (since  there  is  somewhat  that  obstructs 
this  converse)  what  he  hath  done  to  remove  the  obstruc- 
tion, and  how  he  hath  provided  that  the  intercourse  may 
be  restored,  and  his  temple  be  resettled  with  men,  upon 
everlasting  foundations. 


I  Ponii  and  Pania 


CHAPTER  IV. 


Thnl  Uiore  is  an  ubntniclion  lo  tliij  intprroumc.  The  method  of  the  foIlowinK 
diKonurae.  Mtui'ii  aitoMiucy  from  God.  and  Ihe  ntialpd  Hliitf  of  hia  nature ; 
not  only  rcpn^Mi-nled  in  ihv  Mcrod  wrilingi.  bill  aljo  ocknowleditcd  and  la- 
iiii'iilvd  by  pBk'aiHi ;— vi-ry  mistukenty,  in  soiiuj  reii[H*clji :  wliiTein  ptirliapii 
ftonie  of  tlicm  not  juitly  underatood.  This  not  the  pnniilivo  Btate  of  man  : 
therefore  not  lo  be  imputed  lo  Ihe  Author  of  nature.  Tlio  temple  ol  God 
hereby  liecame  until  for  Um' divine  presence.  I'ltsuitable.  Dualtected.  Here- 
upon forsaken,  and  inoiit  justly. 

I.  BcT  so  far  it  is,  that  there  should  want  probability  of 
a  very  inward  commerce  between  God  and  man,  that  we 
have  reason  to  think  it  rather  strange,  considering  his  na- 
ture and  our  own,  it  should  not  have  been  continual;  and 
that  his  unbounded  and  self-communicative  ftilne.ss  was 
not  by  him  always  atforded,  and  always  imbibed  and  drawn 
in  by  so  capable  and  indigent  a  creature.  One  would 
wonder  what  should  have  discontinued  this  intercourse  ! 
What  can  be  so  apt  to  give  and  flow  out,  as  fulness  1 
What  should  be  so  apt  to  receive  and  lake  in,  as  want  and 
emptiness?  Such  a  commerce  then  as  can  be  supposed 
between  one"  that  is  rich  and  full,  and  them  that  are  poor 
and  nece,>^siiou.s,  one  would  think  should  have  never  failed. 
So  a  fabulous  dream  may  be  significant,  and  not  unin- 
structive,  touching  the  reason  and  way  of  commerce  be- 
tween God  and  creature.  We  arc  therefore  put  upon  at 
new  inquiry,  and  need  no  longer  spend  ourselves  in 
anxious  thoughts.  Can  there  be  any  converse  between  God 
and  men  i.  That  we  may  rather  say,  How  can  it  not  be 7 
or.  How  strange  is  it  there  is  not  more  I  thnt  he  hath  not 
a  ternple  in  every  human  breast,  replenished  with  his  vital 
presence  !  that  there  are  nothing  but  niins  and  desolation 
to  be  found,  where  one  would  expect  a  fabric  worthy  of 
God,  and  an  in-dwelling  Deity  !  This  must  therefore  be 
the  sad  subject  of  our  thoughts  awhile,  What  hath  render- 
ed the  blessed  God  so  much  a  stranger  on  earth,  and  occa- 
sioned him  in  so  great  part  to  forsake  his  terrestrial 
dwelling  1  Whence  we  shall  have  the  advantage  (seeing 
how  just  cause  there  was,  on  his  part,  for  this  deplorable 
distance)  to  adore  the  grace  that  returns  him  to  us,  and 
inclined  him  to  lake  that  strange  course,  which  we  find 
he  did,  to  repair  his  forlorn  temple,  and  fill  this  desolate, 
forsaken  world  with  the  joyful  sountl  of  those  glad  tidings, 
"  The  tabernacle  of  God  is  with  men." 

II.  We  shall  find  he  is  no  further  a  stranger  in  this 
world,  than  as  we  have  made  and  continued  him  .so  :  no 
further  a  home-dweller  in  it,  than  as  by  an  admirable  con- 
trivance of  wisdom  and  love,  that  will  be  the  eternal  won- 
der of  the  other  world,  he  hath  made  way  for  himself: 
whereby  his  propensioiis  towards  men,  prevailing  against 
so  great  an  oostruction,  do  even  now  appear  at  once  both 
evident  and  marvellous,  and  ought  to  be  not  only  the 
matter  of  our  belief,  but  admiration. 

Wherefore  our  discourse  must  here  proceed  by  these 
steps,  to  show — I.  That  mankind  ha'h  universally  revolted, 
and  been  in  a  state  of  apostacy  from  Gtid  ; — 2.  That  hereby 
the  temple  of  God  in  man  hath  been  generally  made  waste 
and  desolate; — 3.  That  he  hath  laid  both  the  new  founda- 
tions and  the  platform  of  his  present  temple  in  Immanuel, 
God  with  us,  (lis  own  incarnate  Son,  who  rebuilds,  beau- 
tifies, furnishes,  inhabits  it,  and  orders  all  the  concern- 
ments of  it. 

III.  1.  The  Jirst  we  do  little  need  to  labour  in — every 
man's  ot\n  reflection  upon  the  vitiated  powers  of  his  own 
soul,  would  soon,  as  to  himself,  put  the  matter  out  of 
doubt ;  whence  each  one's  te.stimony  concerning  his  own 
case,  wonld  amount  to  a  universal  testimony.  No  man 
that  takes  a  view  of  his  own  dark  and  blinded  mind,  his 
slow  and  dull  apprehension,  his  uncertain  staggering  judg- 
ment, roving  conjectures,  feeble  and  mistaken  rea.sonings 
about  matters  that  concern  him  most ;  ill  inclinations, 
propension  to  what  is  unlawful  to  him  and  destructive, 
aversion  to  his  truest  intercit  and  best  good,  irresolution, 
drow.sy  sloth,  exorbitant  and  ravenous  appetites  and  de- 
sires, impoient  and  self-vexing  passions— can  think  human 
nature,  in  him,  is  in  its  primitive  integrity,  and  so  pure  as 
when  it  first  issued  from  its  high  and  most  pure  original. 
By  such  reflection,  every  man  may  perceive  his  own  ill 


THE  LIVING  TEMPLE. 


Part  IL 


case,  in  these  and  many  more  such  respects;  and  by  ob- 
serving the  complaints  of  the  most  serious,  and  such  as 
have  seemed  mo^t  to  study  themselves,  collect  it  is  gene- 
rally so  with  others  also. 

IV.  They  that  have  read  the  sacred  volume,  cannot  be 
ignorant  that  'all  Hcsh  have  corrupted  their  way ;  that  the 
great  God,  looking  a  down  from  heaven  upon  the  children 
of  men,  to  see  if  there  were  any  that  did  understand,  that 
did  seek  God,  hath  only  the  unpleasing  prospect  before  his 
eyes  even  of  a  universal  depravation  and  aefection  ;  that 
every  one  of  them  is  gone  back ;  they  are  altogether  be- 
come filthy,  there  is  none  that  doeth  good,  no  not  one; 
that  all  have  sinned,'  and  come  short  of  the  glory  of  God ; 
that  this  world  lieth  in  wickedness  ;r  and  that  this  was  not 
the  first  state  of  man,  but  that  he  is  degenerated  into  it 
from  a  former  and  better  state;  that  s  "God  made  him 
upright,"  but  that  he  is  become  otherwise,  by  his  own 
"  many  inventions  ;"  that  by  trying  conclusions  to  better  a 
state  already  truly  good,  he  brought  himself  into  this  woful 
plight ;  and  by  aiming  at  somewhat  above,  sunk  so  far  be- 
neath himself  into  that  gulf  of  impurity  and  misery,  that 
is  now  become  to  him  as  his  own  element  and  natural 
state. 

Yea  and  the  matter  hath  that  evidence,  that  even  many 
of  them  who,  for  ought  we  know,  never  conversed  with 
those  sacred  records,  have  no  le.ss  clearly  discovered  their 
sense  of  the  present  evil  stale  of  man,  than  their  ignorance 
of  the  original  of  that  evil,h  though  some  of  them  carefully 
acquit  God  of  it.  We  find  their  complaints  of  thf  malig- 
nilp  of  ignorance,!  surrounding  all  the  earth,  and  that  cor- 
rupts the  soul  shut  up  in  the  body ;  that,  as  a  garment  and 
web,  inwraps  the  minds  of  men,  that  they  cannot  look  to 
him  whose  pleasure  it  is  to  be  known,  and  who  is  not  to 
be  heard  with  ears,  nor  seen  with  eyes,  nor  expressed  by 
words.  That  till  it  be  rent  in  pieces,  they  have  upon 
them  t/ie  bond  nf  corruption,^  the  dark  coverture,  the  living 
deaih,  the  sensible  carcass,  a  moving  sepulchre,  which 
thev  carry  about  with  them. 

We  find  complaints,  that  by  bonds  and  chains'  ovr  mind 
is  held,  from  our  infancy:  of  certain  "mean  and  debasing 
passions,  that  do  fasten  and  even  nail  the  soul  to  the  hody :" 
of  much  greater  evils,'"  and  more  grievous,  than  the  most 
painful  bodily  diseases,  gouts,  stranguries,  dysenteries,  and 
■myriads  of  the  like  ;  viz.  all  manner  of  sins,  wickednesses, 
transgressions,  ungodlinesses,  which  ice  have  to  lament  osthe 
maladies  or  disaffections  of  our  sovl. 

Of  certain  old  or  inreterale  spots,"  that  are  by  all  means 
to  be  washed  and  purged  out :  that  there  are  certain  yji-ni- 
ciples  of  viciousness,''  as  pleasures,  griefs,  lusts,  fears,  en- 
kindled from  the  body,  but  mixed  with  the  soul,  and  that 
absurdly  bear  rule  over  it. 

And  the  naturalness  p  of  these  is  more  than  intimated, 
while  they  are  said  to  be  rather  from  parents  and  our  first 
elements  than  onrsclves  :  or,  rather  to  be  imputed,  as  is  else- 
where 1  said,  to  those  thai  plant,  than  those  that  arc  planted. 

Whence  also,  rice  is  said  to  be  involuntary  :'  (being 
rooted  in  our  natures  :)  that  whosoever  are  vicious,  become 
so  from  such  things  as  do  even  prevent  our  choice.    And 

c  Gen.  vi.  d  Psal.  xiv.  and  liii.  e  Rom.  iii.  f  1  Juhn  v. 

I  Eccl.  in.  h  IHax.  Tyr.  Diss.  23. 

I  The  so  controverted  Merc.  Trismeif.  c.  7.  Sccund.  M.  Picio.  Interpret  n 

K  ri)?  <p9oj)Qi  iiofinv. 

1  ctpYjtiitv  Kai  avvUactjiv  Tov  KaTSxopEvov,  IK  0p€<pt2iv,  vow.    Iamb,  do  vit 

m  irtpt  TO  awfia  rT\[vptrtiti,vrptrT^tVftovtat,<ppeviTiict,irciaypat.  S'poy- 
yovpiai,  SvocvTcptai,  ^c.  irtpt  it  rqv  ij/uxii-  iroXXwl  ^£(Co»'a<tai  xdXt.Tdirc- 
pa,  aOtOfta,  KOKa.  nuptiyoptai,  aatPijfiaTa.    Idem. 

n  —tyKartUKippiti^tvat  KnKtiti,  p.  256,  Hippar.  Pythag. 

p  tK  rwi/  ytvtrnptav  nai  roiTcCKJi'.  ijnXX'fc  Tj  c(  a^ttbiv.    Plat.  Tim.  I.orr. 
-  liti,  rovi  (pvTtvovrai  ati,  Tutv  iftvrtvaiitviiiv  paWov.    Idem. 

fouffiwrara  ytyvoptda.    Ibid. 

I  ap^autvot  tK  irnidtt)!',  xat  c(  aitapravovatv  axovrci.  Idem.  Hipp.  Major, 
p.  a««.    ' 

t  anovotn  iraBijpara,    Plotin.  Enne.  1.  lib  9. 

ufitpi)  ptvij  yap  ovviij  ijTav  Koaiiov  ipvetitK  Tt  voVfKai  avayxiji.  Idem, 
p-rt 

w  Ti'tt  it  rt)v  ap'.rriv  tKO^otov  twat  trrtrat  to  ti}i/  KaKtav  OKOvotov  wrap- 
X'iV.ett^.     Alcinmu,  Cap.  30. 

s  t(  avTOittvovi  po\6npia(.  Max.  TjfT.  Dissert.  95. 

y  TO  napctropcvoy  rrj  ouoiai  T}fta)v  xaKOf.    Hicro.  in  Cann.  Pythaf. 

%  Tovi  tKmoptvoptvoi'i  tii  riv  Ptoiiwori^ct,  irairti  ntvovaiv,  a\^a  ot  fttv 
nXfiov.otAt  nrriyv.    Tsh.  Cebetii. 

a  Empodoclca  and  Heraclitus  repraMnted  ai  iroXXanc  oivpopiyot  Kot 
XoiiopovyTif  Tnv  ^vtjtv  tiii  ayayKr}n  Kai  ToXc/toi'  ovoav,  autyti  it  pijitf 
fiitit  ttXiKtptvti  txovoav. 


TimT 


that  all  men  do  more  evil  than  good,'  beginning  even  from 
their  re  ry  childhood. 

And  (as  another  expresses  it  ■)  we  offend  from  certain  t»- 
volunlary  passions,  in  which  the  pravity  of  ihe  soul  is  made 
to  consist :  or  that  tee  here  partake  a  certain  mundane  "  nOr 
ture,  which,  he  says,  is  mixed  of  mind  and  necessity. 

And  even  from  hence  that  virtue  is  voluntary  ;  vice  is, 
by  another,  concluded  to  be  involuntary.^  "  For."  says  that 
author,  "  who  can  willingly,  in  the  most  lovely  and  most 
noble  part  of  himself,  choose  that  which  is  the  greatest  of 
all  evils?"  esteeming  vicious  inclination  the  most  repug- 
nant thing  to  liberty,  (as  it  is  indeed  in  the  moral  sense,) 
and  the  greatest  slavery.  Whereupon,  another  inquiring,* 
since  God  doth  nothing  but  what  is  good,  whence  evils 
should  come,  resolves  that  whatsoever  is  good  is  from 
heaven,  but  all  evil  from  our  self-natural  viUruss.  And 
1  another  speaks  of  an  evil  adhering  to  our  being,  and  not 
only  acquired,  but  even  connatural  to  us ;  yea,  and  this  evil 
is  said  to  be  the  venj  death  of  the  soul.  The  sadness  of  the 
common  case  of  man  in  this  respect,  hath  been  therefore 
emblejnatically  represented  by  a  =  potion  of  error  and  igno- 
rance, presented  to  every  one  at  their  first  coming  into  Ihe 
vorld,  and  whereof  it  is  said  all  do  drink,  more  or  less  ;  a 
woman  called  Imposture,  accompanied  by  other  harlots, 
Opinion,  Lust,  Pleasure,  &c.  seizing  and  leading  away 
every  one.  '  And  hence  are  bitter  complaints  and  accusa- 
tions poured  forth  even  against  nature  itself,  as  being  a  mere 
force  and  war,  and  having  nothing  pure  or  sincere  in  it,  but 
having  its  course  amidst  many  unrighteous  pa.ssions ;  yea, 
and  its  rise  and  first  production  are  lamented,  as  founded 
in  unrighteousness.  Thediscontentful  resentments  where- 
of have  made  some  not  spare  to  censure  our  very  make 
and  frame,  fclhe  uniting  of  an  immortal  thing  to  a  mortal 
in  the  composition  of  man,  as  a  kind  of  distortion  of  na- 
ture, that  the  thing  produced,  should  be  made  to  delight  in 
having  parts  so  unnaturally  pulled  and  drawn  together. 

VI.  So  that  some  of  the  etnnick  philosophers  have  been 
so  far  from  denying  a  corruption  and  depravation  of  na- 
ture in  man,  that  they  have  overstrained  the  matter,  and 
thought  vicious  inclination  more  deeply  natural  than  in- 
deed it  is;  and  so  taxed  and  blamed  nature,  in  the  ea.se 
of  man,  as  to  be  too  liable  to  implied  reflections  even  on 
the  blessed  Author  of  nature  himself'  Whereto  the 
known  principles  of  the  sect  of  the  Stoics  do  too  plainly 
tend,  who  give  in  so  vast  a  catalogue  of  the  diseases  and 
distempers  of  the  mind  of  man :  taking  every  thing  into 
the  account  that  hath  the  least  of  perturbation  in  it,  with- 
out excepting  so  much  as  mercy  itself,  or  pity  towards 
them  that  sufier  unjustly;  and  yet  seem  to  subject  all 
things  to  fate  and  natural  necessity,  whereby  all  these 
evils  in  the  mind  of  man  would  be  rejected  upon  the  holy 
God,  as  their  original  canse.J  Whence  therefore  some 
that  were  more  sober  have  made  it  their  business  to  vindi- 
cate God  from  so  horrid  an  imputation;  and  one  of  much 
note  animadverts  upon  the  mistakes  of  such  as  seemed  so 
to  charge  him,  sharply  blaming  them  for  such  an  inli- 
malion;  but  more  sharply  (quarrelling  others  in  his  own 
dubious  twilight)  for   the   excuse  they  give  of  it,  viz. 

b  7(.>(  OvTjTiM  ovvtp\optvov  adavaTov.    Plut.  de  Solert.  Anim.  p.  9M. 

c  D  Laert.  L  7.  But  perhnps  they  haw  been  somewhat  misimderstood  by 
their  prejudiced  opposers,  or  some  unwary  expression  of  tlieirs  been  strelctied 
beyond  what  was  meant.  For  though  lltey  reckon  tUoi  aninn?  the  distenipera 
of  Ihe  mind :  yet  so  at^erwards  they  ioavt\tritiomvi)  loo  Whence  it  is  proba- 
ble fliey  intended  to  r  lace  f  Xrof  amon^  the  evils  of  man's  nature  no  otherwise 
than  as  it  should  inchule  undue  pert  urltntton  in  tl.oras  it  mi^ht  urge  those  who 
ore  more  otil  to  bir  i'iu»»i..iiiii.-  lu  ml  -n.h  urv.^-t.llls.  than  juiil  and  wise,  to  Ihe 
doincof  unfilor  uns.^ninniiMi  itir.    .  t     'li.     :''.    ■  .1  p-r^on's  relief:  tlian  which 

iiollunir  IS  nu>rrKupi'.  siihl.     v^lu ,    hi!  famous  penerftl  Agesdaus, 

when  bis  Hiok  Iriei,.i  iiiuMrtu,  ,      i  ;.  in  stop  the  (ihen  necessary) 

marcltnf  lii«  aniiy  lor  111- >.iki  1..  ki  .  -n  n  uk  utnin  him.)  tosay.  ('>i  xu- 
Xt-^oviriv  iXtttik^t  y.,..ntu,  Hn«  tiiiril  i<<  i(  lu  be  pitiful  and  wiser  Plutai. 
Apoplithec  Lacon.  And  that  afterwanis  mnkmc  ui'fXf ')^'>iTe»"?  vicious  too, 
their  meoninc  was.  that  a  calm  and  sedate  w  ill  or  proiM>nsion  to  rrlieiv  persons 
in  distress  was  tl^  virtue,  ttoth  the  other  the  opposite  vices.  Which  te*m» 
more  likely  Hum  .MeMULUn's  way  of  salving  the  i»octio^jk(.  by  •upinsmt 
actXrrj/io.T  1  III  ri.  t  I  hn,.  l.rrn  misprinted  for  cXci7/io(ri'i'i7,  by  some  very  as- 
suminirlno  '     '  u  .  r..  willing  rather  to  exprcs*  their  own  mind  than 

theirautliMi  r  I    inm  ,  „    . 

d  And  1 1  II   II  "hii   i.iiL.ws  they  ore  sharply  taxed,  as  laymf  all  tho 

evils  of  (li<>  uutUl  < i.il  HM   well   as  other)  upon  God   and  nalun-.   thia 

seems  to  ban*  prociHiled  I'mm  aome  lavish  spe*'ches  of  Chosippus.  tliat 
justly  fell  under  Hie  nim-ticnsion  of  Plutarch's  seven-t  and  more  sound 
juditrneiit.  Yet  sundy  they  litd  supiMjse  another  and  ptir»-r  state  of  na- 
tun».  out  of  which  man  was  lapsed ;  otber\vise,  liow  eimie  Ibey.  when 
they  assiini  the  common  notion  of  \icioiis  |H>rturbalitin  or  i>as^ion.  to  call 
it  an  irrational  and  (t-u/in  tpx^oiv  Kivnoii]  preternatural  molion  ?  Wliat 
nature   is  that,  which  it  is  supposed   to  swen-o  from)    Reside*  that,  they 


Cwp.  IV. 


THE  LIVING  TEMPLE. 


1% 


•That  God  doth  what  they  attribute  to  him  in  this  matter, 
for  the  punishment  of  wicked  men;  (alieffin:;  it  were  a 
grievous  matter  that  God  should  will  and  revenge  the 
same  thing,  that  wickedness  should  both  be,  and  be  pu- 
nished, according  to  the  mind  of  God.  eSome  do,_  with 
great  reverence  of  the  divme  majesty,  confess  the  ri.sc  of 
all  this  evil  to  be  from  man  himself,  ri:.  even  that  .sort  of 
evil  which  is  called  by  the  name  of  wickedness,  is  said  to 
be  from  an  innate  principle,  which  the  arbitrary  power  of 
a  man's  own  soul  halchelh  and  fosters,  and  the  fault  is  his 
who  admits  it ;  but  God  is  faultless :  ii  that  God  did  place 
the  soul  over  a  terrene  body,  as  a  charioteer  over  a  cha- 
riot, which  it  might  govern  or  neglect,  &c. 

So  another  says,  thai  nchaisoerer  things  come  into  this 
world  from  God,  are  good;  but  evils  proceed  from  a  certain 
aitcienl  nature,  if-c.  By  which  what  could  he  mean,  but 
the  hereditary  pravily  which  hath  in  a  long  series  de- 
scended from  depraved  progenitors,  so  as  no  longer  to  be 
a  new  thing;  but  of  a  forgotten  original,  and  from  of  old 
reigning  in  the  world  1 

They  of  this  famous  sect,  the  Plalonists,  seem  often  to 
attribute  vicious  inclination  to  the  soul's  being  united  with 
the  body;  (as  supposing  it  to  have  existed  pure  and  sin- 
less before ;)  yet  even  they  appear  also  not  to  have  thought 
it  impossible  a  human  soul  should  sometime  have  been  in 
an  earthly  body  without  sin.  For  their  renowne<l  leader 
discourses  at  liirgc  of  a  former  incorrupt  state  of  man  in 
the  body,  (a  golden  age,  as  others  also  call  il,)  and  of  a 
defection  or  apostacy  from  it ;  which  state,  tnough  his 
Eg)'ptian  tradition  misinformed  him  about  the  continuance 
of  it,  he  excellently  describes,  (as  also  man's  declining 
from  it,)  telling  us,  that  "  then  God  familiarly  conversed 
with  men,  taking  care  of  them,  as  a  shepherd  of  his  flock: 
klhat  he  was  chiefly  intent  upon  the  diictiire  and  govern- 
ment of  their  minds;  ithat  (as  he  afterward  says  in  another 
part  of  that  unfinished  discourse)  while  Mf  corf/iXv  nature 
continued  in  sufficient  vigour  irith  them,  ihev  were  obedient 
to  laws,  and  behaved  themselves  friendly  towards  that 
"'diririf  thing  thai  teas  akinto  Ihcin.  Then  they  possessed 
thoughts  that  were  true,  and  altogether  great ;  using  meek- 
ness and  prudence  in  reference  to  their  own  conditions 
and  one  another ;  that  they  disregarded  all  things  in  com- 
parison of  virtue.  They  easily  bore  a  prosperous  condi- 
tion, esteeming  all  outward  things  little.  Tney  were  not 
intoxicated  or  drunken  with  sensual  deliglils;"  but  sober 
and  quick-sighted,  and  all  things  increased  upon  them 
thiough  their  mutual  love  and  virtue.  But  they  growing 
at  length  into  a  too  great  esteem  and  loveof  terrene  things 
— "  and  that  participation  trhich  thcyh.id  of  God  decaying, 
(whereas  all  wa,s  well  while  the  Divine  nature  remained 
with  them,)  and  being  variously  intermingled  with  much 
deadlu  '  evil,  and  a  kind  of  human  custom  or  course  of 
living,"  as  elsewhere  he  so  cxpres.ses  sinful  corruption, 
"  prevailing  among  them,  and  tliey  not  able  to  bear  a  pros- 
perous condition,  came  to  shame,  and  ruin  with  it ;  having 
lost  the  loveliest  of  theirmostpreciouslhings."  Agreeably 
whereto,  another,  discoursing  of  the  nature  and  original 
of  evil,  places  it  in  our  being  plunged  and  sunk  into  mat- 
ter and  corporeity :  and  commenting  upon  a  noted  ^passage 
of  his  ma.ster,  viz.  "That  our  recoverv  must  be  by  a 
speedv  llight  to  God,"  &c.  says,  that  this/light  is  not  to  de- 
part from  the  earth,  "ibut  that  ire  become,  even  while  we  are 
on  earth,  righteous,  and  holv,  and  wise. 

Therefore  also  have  we  with  this  sort  of  men,  so  fre- 
quent discourses  of  the  purgative  virtues, '  which  suppose 
a  lapse  into  great  impurities:  yet  not  so  inseparable  from 
our  natures,  but  that  by  divine  help  (which  they  also 
sometimes  speak  of  as  necessary)  a  cure  and  redress  may 
be  wrought. 

VII.  Nor.  if  we  consider,  can  it  be  so  much  as  imagin- 
able to  us,  that  the  present  state  of  man  is  his  primitive 


1  il.li 


lb.'  tniis 


clil.  if  rhfy  thould  tui'iNMc  i 


cyat  r.„.^a,  nrtii,.,.  lh.y  mlrii.lo<l  nol  llw  (tou  Uiinr- 1»>  rrfiit. 

lnlmil«  contni.li.lion  To  himK'lf    And  aiim  no  man  Mn  hold  Iwlli  iwru  of  • 

conlmliclKKi.  II  u  caiiilid  lo  rappoK  lhe»  would  !>•>«  chuae-  raUnr  lo  lil  «o 

Uie  o-oritt  i<V 

^eAXU,,f 


►ij^.d 


«Ui,.,fr 


t  Ko^a^ce^at 


vara  rof  ravStti  ^oy-oy.    PItitar  de  Repoinmn.  SkMcnrum. 
(  'nny  Tilr  avTofvn,  1  t'xrs  <(atr«ia  niatti  n  m  riXf^pii   i|i 


state,  or  that  he  is  nme  snch  as  he  waAl  first  made.  For 
neither  is  it  conceivable,  the  blessed  God  should  have 
made  a  creature  with  an  aversion  to  the  only  important 
ends,  whereof  it  is  naturally  capable;  or,  particularly, 
that  he  created  man  with  a  disati'ection  to  him.self;  or  that 
ever  he  at  first  designed  a  being  of  so  high  excellency  as 
the  spirit  of  man,  to  drudge  so  mennlv,  and  be  so  basely 
.servile  lo  ici  tene  inclinations  ;  or,  that  since  there  are 
manifestly  powers  in  him  of  a  superior  and  inferior  sort 
and  order,  the  meaner  should  have  been,  by  original  insti- 
tution, framed  to  command,  and  the  more  noble  and  ex- 
cellent, only  to  obey  and  serve;  as  now,  everyone  that 
observes  may  see  the  common  case  with  man  is.  And 
how  far  he  is  swerved  from  what  he  was,  is  ea.sily  conjec- 
turable,  by  comparing  him  with  the  measures  which  show 
what  he  should  be.  For  it  cannot  be  conceived  lor  what 
end  laws  were  ever  given  him,  if,  at  least,  we  allow  them 
not  the  measures  of  his  primitive  capacity,  or  deny  him 
ever  to  have  been  in  a  possibility  to  oiiey.  Could  they  be 
intended  for  his  government,  il  conformity  to  them  were 
against  or  above  his  nature  1  or  were  they  only  for  his 
condemnation  1  or  for  that,  if  he  was  never  capable  of 
obeying  them?  How  inconsistent  were  it  with  the  good- 
ness of  the  blessed  God,  that  the  condemnation  of  his 
creatures  should  be  the  first  design  of  his  giving  them 
laws:  and  with  his  justice,  to  make  his  laws  the  rule  of 
punishment,  to  whom  they  could  never  be  the  rule  of 
obedience  and  duly ;  or  with  his  wisdom,  to  frame  a  sys- 
tem and  body  of  laws,  that  should  never  serve  for  either 
piirpose,  and  so  be  upon  the  whole  useful  for  nothing! 
The  common  reason  of  mankind  leacheth  us,  to  estimate 
the  wisdom  and  equity  of  lawgivers,  by  the  suitableness 
of  their  constitutionr'to  the  genius  and  temper  of  the 
people  for  whom  they  are  made;  and  we  commonly 
reckon  nothingcan  moreslurand  expose  government,  than 
the  imposing  of  constitutions  most  probablv  impracticable, 
and  which  are  never  likely  lo  obtain.  How  much  more 
incongruous  must  it  be  esteemed  to  enjoin  such  as  never 
possibly  could  !  Prudent  legislators,  and  studious  of  the 
common  good,  would  be  shy  lo  impose  upon  men  under 
their  power,  against  their  genius  and  common  usages, 
neither  alierableeasily,  nor  to  any  advantage.  Much  more 
absurd  were  it,  with  great  solemnity  and  weighty  sanc- 
tions to  enact  statutes  for  bruie  creatures!  And  wherein 
were  it  more  to  purpose  to  prescribe  unto  men  strict  rules 
of  piciv  and  virtue,  than  lo  beasts  or  trees,  if  the  former 
had  not  been  capable  of  observing  them  as  the  latter  were 
not  1  We  insist  not  on  the  written  precepts  in  the  sacred 
volume,  (where  we  have  also  the  history  of  man's  creation 
and  fall,)  but  let  the  law  be  considered  which  is  written 
in  men's  hearts;  the  •■<;io{  ("nnoipynoi,  the  Ti(,(  IryoiKu,  or 
the  lei  nata,'  (in  the  elhnick  language.)  which  the  eternal, 
lairgiting  mind  hath  crculid  in  our  sovts.  And  how  evi- 
dently doth  that  law  convince,  that  we  neither  are  nor  do 
what  we  should  !  How  gro.ss  and  numerous  deformities 
do  we  dailv  behold  by  tiiat  shattered  and  broken  glass! 
how  many  things  which  wedisapprove,  or  certainly  would, 
if  we  discussed  the  mailer  wiih  ourselves!  How  frequent 
buffetings  arc  mnnv,  when  they  reflect,  constrained  to 
suffer  at  their  own  hands:  even  wherein  (not  having  an- 
other law)  ihey  are  only  "  a  law  to  themselves,"  Rom.  ii. 
and  have  only  their  own  thoughts,  either  their  excusers,  or 
accusers!  And  what  doth  that  signify,  but  a  lapse  and 
recess  from  their  original  slate  1  the  broken  imperfect  me- 
morials whereof,  are  a  standing  testimony  against  their 
present  course;  their  notions  of  right  and  wrong,  comely 
and  uncomely,  remonstrating  against  their  vicious  inclina- 
tions and  ways.  For  would  they  ever  reprove  themselves 
for  what  was  not  passible  to  be  otheiwisel  Or  was  man 
created  a  mere  piece  of  self-contradiction  ;  or  with  a  nature 
made  up  of  repugnancies,  and  perpetually  at  war  with 

ovofia  }to\Otjfna  avrov  t9v  tXofiarov  airtar  On{  ayatriot.  Max.  Tjr. 
ul)i  mvn. 

h  As  tM>  Iherr  procewl*. 

i  oca  JT.ioii  Otovayada,  ra^ 
1,  lib  s  p.  - 

k  TIk^km. 

"'-"Ix  '"  "'''i"*  """■ 

q  "O  ro  I.  >  u  inrtXaiii>  iiXXa,  *c.    Ipiol  Eniw  f.  till  I. 

r  Marin  Procl. 

■  ranTnc  roiioSrriKmf  ItafniuStTa  roi(  i;>rxoi<.    HwnxL  n  It 


rrtf  ofr^aias  ^wCLtf.    Plot.  Enoead. 
Tov  8tot>  ^pffit  avTvtf  t^rjptti. 


74 


THE  LIVING  TEMPLE. 


Part  II. 


itself^  This  I  should  do,  but  that  which  is  clean  contrary 
I  have  a  mind  to.  Were  these  ever  like  to  be  impressions, 
both  signed  ui)()n  him  by  the  same  hand  1  Nothing  is 
plainer,  therelore,  than  that  he  is  corrupted  from  his  pri- 
mitive integrity,  and  become  a  depraved  and  a  degenerate 
thing. 

VIII.  2.  We  go  on  then,  in  the  next  place,  to  show, — 
That  by  this  degeneracy,  the  temple  of  the  living  God 
among  men  became  waste  and  desolate;  viz.  both  unin- 
habitable or  unfit  for  his  blessed  presence  :  and,  thereupon, 
deserted  and  forsaken  of  it.  And  (because  in  breaches 
and  disagreements  man  hath  the  first  hand  and  part)  we 
shall  therefore  treat,  First,  Of  the  unaptne.ss  of  man,  in  his 
state  of  apostacy,  to  entertain  the  divine  presence,  or  be 
any  longer  God's  temple ;  Second,  Of  the  ble.ssed  God's 
absenting  himself,  and  estrangement  from  him  hereupon. 

1.  That  the  spirit  of  man,  by  his  having  apostatized,  be- 
came unfit  to  answer  the  purposes  of  a  temple,  will  too 
plainly  appear,  by  considering  the  nature  of  that  apostacy  ; 
which,  what  was  it  but  a  severing  himself  from  God ;  a 
recess  and  .separation  1  Not  in  re.spect  of  place,  (which 
was  impossible,)  but  the  temper  of  his  mind  and  spirit ;  or 
not  by  a  local  removal,  but  by  unsuitableness  and  disaf- 
fection, departing  m  heart  from  the  living  God.  'Tis  true 
indeed,  that  by  this  his  revolt,  he  became  indi.sposed  to  all 
other  converse  which  belonged  to  him  as  a  creature  intel- 
ligent and  virtuous,  but  chiefly  to  divine :  the  blessed  God 
being  the  chief  term  of  this  defection  and  revolt.  For 
man,  by  his  original  rectitude,  wa.s  principally  dclerrained 
towards  God :  and  by  the  same  due  bent  and  frame  of 
spirit  by  which  he  stood  rightly  postured  towards  him,  he 
was  in  a  right  disposition  to  everything  besides  wherewith 
he  had  any  concern.  And  adhering  to  him  as  his  centre 
and  prime  object,  he  kept  his  due  order  towards  all  other 
things:  whence  by  forcing  and  relaxing  the  bonds  that 
held  him  united  to  God,  and  by  changing  his  posture 
towards  him,  lie  came  to  stand  right  no  way.  Turning  to 
hiin  the  back,  and  not  the  face,  all  tilings  are  inverted  to 
him.  He  is  now  become  most  directly  opposite  to  God, 
and  unduly  disposed  towards  other  things  only  by  means 
of  that  opposition.  As  then  he  is  unfit  for  every  other 
good  use,  so  most  of  all  for  that  of  a  temple  ■,  and  that 
upon  both  the  above-mentioned  accounts,  as  being  first 
imsuitable  to  the  blessed  God,  and  then  thereupon  disaf- 
fected. 

1st.  Man  was  become  most  imsuitable  to  him;  the  di- 
vine image  (which  where  should  it  be  but  in  his  temple) 
being  now  defaced  and  torn  down.  We  speak  not  now  of 
the  natural  image  of  God  in  man,  or  the  representation 
the  soul  of  man  hath  of  its  Maker  in  the  .spiritual,  intelli- 
gent, vital,  and  immortal  nature  thereof,  which  image  we 
know  cannot  be  lost ;  but  its  resemblance  of  him  in  the 
excellences  which  appear  to  be  lost,  and  which  were  his 
duty,  a  dcbitum  inessc,  and  could  not  be  lost  but  by  liis 
own  great  default.  And  those  are  both  such  as  wherein 
the  soul  of  man  did  imitate  and  resemble  God,  a.s  know- 
ledge, purity,  ju.stice,  benignity,  &c.  and  .such  ns  wherein 
though  it  could  not  imitate  him,  yet  was  to  bear  itself 
correspondciilly  towards  him;  as  he  being  the  absolute 
Sovereign,  to  tie  subject  to  him,  obey  and  serve  him  :  and 
he  being  the  all-sufficient  Good,  to  trust  in  him.  depend 
upon  him,  know,  love,  and  delight  in  him,  unite  with 
him,  and  expect  blessedness  only  in  and  from  him.  How 
milike  and  disagreeable  to  God  in  all  these  respects  is 
apostate  man  !  That  whereas  the  notion  given  us  of  God, 
is,  that  he  is  Light,  and  with  him  is  no  itarkness  at  all ; 
(1  John  i.)  it  is  said  of  such  as  have  been  involved  in  the 
common  apostacy,  in  reference  to  that  their  former  stale, 
"  Ye  were  darkness;"  a.s  if  that  were  the  fittest  and  truest 
account  that  could  be  given  of  this  revolted  creature :  not 
that  he  is  in  darknes,s,  or  there  is  much  darkness  in  him, 
but,  "  He  is  darkness,"  Ephes.  v.  He  and  darkness  may 
define  one  another — That  is  he  ;  and  he  is  that.  A  dismal 
horrid  cloud  halh  inwrappcd  his  soul,  that  resists  and 
yields  not  easily  to  the  most  piercing  beams,  excludes 
light,  whereMiever  it  would  insinuate  iiself  This  hath 
made  the  soul  of  man  a  most  unmeet  receptacle  for  the 
divine  presence,  and  more  like  a  duns:  on  tnan  a  leraple. 
And  as  he  is  now  sunk  into  carnality,  and  a  low,  abjeei, 
earthly  spirit,  how  unfit  is  he  for  divine  converse !     How 


unapt  to  savour  the  things  of  God  !  How  unlike  the 
Father  of  Spirits!  And  whereas  he  was  of  a  middle  na- 
ture, partaking  .somewhat  of  the  angelical,  somewhat  of 
the  animal  life,  how  is  he  .swallowed  up  of  the  latter,  and 
become  like  the  beasts  that  perish  ;  as  the  hor.sc  and  mule 
without  understanding,  as  the  dog  and  swine  both  for 
fierceness  and  impurity ;  as  the  one  is  both  apt  to  bite  and 
devour,  and  return  to  his  own  vomit,  and  the  other  both 
to  rend  such  as  stand  in  his  way,  and  wallow  in  the  mire. 
We  might  add  the  sundrj'  other  Scripture  resemblances 
of  wolves,  bears,  lions,  serpents,  adders,  vipers,  &c.  where- 
by many  brutes  seem  to  meet  in  one  man ;  and  to  have 
made  a  collection,  and  contributed  their  worst  qualities, 
and  all  the  venom  of  their  natures,  to  the  making  up  of 
one  mischievous  compo.sition  in  him.  So  that  instead  of 
a  temple,  he  is  a  cage  of  every  unclean  and  hurtful  thing  : 
he  is,  in  short,  of  a  reprobate  mind,  full  of  all  unrighteous- 
ness, fornication,  wickedness,  covetousness,  maliciousness, 
envj',  murder,  debate,  deceit,  malignity,  &c.  How  repug- 
nant, in  all  respects,  to  the  holy,  pure,  benign,  merciful 
nature  of  God  !  How  remote  from  the  imitation  of  his 
Maker,  wherein  he  hath  oflered  himself  as  his  most 
imitable  pattern !  And  wherein  he  is  not  imitable,  but 
requires  a  proportionable  and  correspondent  deportment 
or  conformity  ;  a.s  by  trust  to  his  all-sufficiency,  by  subjec- 
tion to  his  sovereign  power  and  government.  How  dismal 
is  the  case,  and  how  horrid  the  effects,  of  the  apostacy  in 
these  regards!  How  preposterous  and  perverse  are  his 
dispositions  and  the  course  he  hath  run  1  For  wherein  it 
was  permitted  to  him  to  imitate  and  afiect  likeness  to  a 
Deity ;  where  he  was  put  under  no  restraints,  and  his 
highest  o.spirings  had  been  not  only  innocent,  but  most 
worthy  of  praise,  (as  to  imitate  God  in  wisdom,  righteous- 
ness, sincerity,  goodness,  purity,  &c.)  here  nothing  would 
please  but  utmost  dissimilitude,  and  to  be  as  unlike  God 
as  he  could  devise.  But  in  those  things  that  were  within 
the  enclosure,  and  appropriate  most  peculiarly  to  the  God- 
head; to  be  the 'first  ami  the  last,  the  Alpha  and  Omega  ; 
the  only  one  on  whom  all  must  depend,  and  to  whom  all 
must  be  subject  and  obey  :  these  sacred  regalia,  the  h  Ighesl 
rights  and  flowers  of  the  eternal  crown,  these  are  thought 
fine  things,  and  beheld  with  a  libidinous  devouring  eye, 
caught  at  by  a  profane  sacrilegious  hand.  Nothing  would 
satisfy  but  to  be  Godlike  in  this  most  disallowed  and  im- 
possible sen.se.  Man,  when  he  hath  reduced  himself  to 
the  lowest  pitch  of  vileness,  misery,  and  penury,  now  will 
be  self-sufficient ;  and  when  he  is  become  the  most  abject 
slave  to  ignominious  lusts  and  passions,  now  he  will  be 
supreme :  that  is,  having  made  himself  viler  rban  the 
meanest  creature,  and  worse  than  nothing,  he  will  be  a 
goil,  even  his  own,  a  god  to  himself.  Having  severed 
and  cut  himself  off  from  God,  he  will  supply  the  room, 
and  live  only  within  himself:  be  to  himself  what  God  was, 
and  should  ever  be.  He  now  moves  wholly  in  his  own 
sphere,  di.sjoined  from  that  of  the  whole  world,  and  is  his 
own  centre.  All  he  does  is  from  himself  and  for  himself. 
Thus  is  the  true  image  of  God  lorn  down  from  his  own 
temple,  and  that  alienated,  and  become  the  temple  of  a 
false  god,  dedicate  lo  that  abominable  idol,  self 

lX"'2nd.  Whence  it  eniies  to  pa.-:s,  that  man  is  most  dis- 
affcclcd  to  God,  and  full  of  enmity.  So  Scripture  testifies 
concerning  the  carnal  inind,  Rom.  viii.  8.  And  whom  it 
had  before  represented  (eh.  ii.)  full  of  all  malignity,  it 
afierwards  speaks  of  as  directing  it  (most  horrid  to  think) 
against  this  ble.ssed  object;  "Haters  of  God,  despiteful,'' 
&c.  Nor  is  any  thing  more  natural  ;  for,  in  pari,  the  con- 
trariety of  their  nature  lo  his,  more  immediately  begets  this 
enmity,  which  always  rises  out  of  dissimilitude ;  and  partly 
it  is  fomenied  and  iiicreased  lo  a  great  degree,  by  a  secret 
consciousness  of  that  dissimilitude,  and  the  misgivings  ol 
their  own  guilty  fears  thereupon;  which  must  lell  them, 
whensoever  they  have  so  much  communication  with  them- 
selves, that  they  are  \inlike,  and  cannot  but  be  unpleasing 
to  him;  and  this  infers  some  Irind  of  dread;  whence  (as 
halh  been  commonly  observed)  the  passage  is  short  and 
ea.sv  uulo  ha'red.  And  though  ihe  more  positive  workings 
of  t)iis  enmity  do  not  (perhaps  with  the  most)  so  ordinarily 
discover  iheinselves;  and  they  do  not  see  or  .suspect  that 
Ihev  hate  liiin,  while  they  are"  not  urged  to  self-reflection; 
and  when  they  arc,  hardly  adroit  a  conviction  that  they  do; 


Ciup.  IV. 


THE  LIVING  TEMPLE. 


75 


yet  the  matter  carries  its  own  evidence  with  it,  and  would 
soon  be  put  beyond  a  questicm,  if  men  were  willing  to 
understand  the  truth  of  their  cn\n  case.  For  whence  else 
do  they  .so  slowly  entertain  the  knowledge  of  God,  when 
the  whole  earth  is  full  of  his  glory"!    When  »o  manifest 

Srints  anil  footsteps  of  his  wisdom,  power,  and  goodness, 
o  offer  themselves  to  view  in  every  creature,  whence  can 
it  be,  but  that  they  like  not  to  retain  him  in  their  know- 
ledge !  Rom.  i.  And  that  their  very  hearts  say  to  him. 
Depart  from  us,  we  desire  not  the  knowledge  of  thy  ways  ! 
Job  xii.  Why  is  so  bright  a  light  not  observed,  but  that 
It  shines  amidst  a  malignant  darlcness,  that,  resisting,  com- 
prehends It  not  1  Why  are  the  thoughts  of  God  so  un- 
pleasant to  men,  and  unfrequent,  that  when  one  would 
suppose  no  thoughts  should  be  so  obvious,  none  so  \ve^ 
come,  vet  it  is  become  the  character  of  an  unrenewed  man 
to  forget  Go<l,  fPsal.  ii.)  or  not  to  have  him  in  all  his 
thoughts  ?  Psal.  x.  Why  do  men  decline  his  acquaint- 
ance, live  voluntary  strangers  to  him  all  their  days,  and  as 
without  him  in  the  world?  Ephes.  ii.  Why  arc  men  so 
averse  to  iru.st  him,  and  turn  to  him,  even  upon  .so  mighiv 
assurances  !  What  makes  them  shy  to  take  his  worJ, 
but  rather  count  him  a  liar,  though  they  know  it  incon- 
sistent with  his  nature;  and  can  form  no  notion  of  God, 
without  including  this  conception  therein,  that  he  cannot 
lie;  when  as  yet  they  can  ordinarily  trust  one  another, 
though  there  be  so  much  colour  to  say,  "All  men  are 
.liars  1"  Why  do  they  resist  his  auihonty,  against  which 
they  cannot  dispute,  and  disobey  his  commands,  unto 
which  they  caimot  devise  to  liame  an  exception  ]  What. 
but  the  spirit  of  enmity,  can  make  them  rcjret  so  easy  a 
yoke,  reject  so  light  a  biinhen,  shun  and  fly  off  from  so 
peaceful  and  pleasant  paths ;  yea,  and  take  ways  that  so 
manifestly  take  hold  of  hell,  and  lead  down  to  the  cham- 
bers of  death,  rather  choosing  to  perish  than  obey  1  Is  not 
this  the  very  height  of  enmity  !  What  further  proof  would 
we  seek  of  a  disaffected  and  implacable  heart  1  Yet  to  all 
this,  we  may  cast  in  that  fearful  addition,  their  saying  in 
their  heart,' No  God;  (Ps.  xiv.)  q.  d.  O  that  there  were 
none !  This  is  enmity,  not  only  to  the  highest  pitch  of 
wickedness,  (to  wish  their  common  Parent  extinct,  the 
Author  of  their  being,)  but  even  unto  madness  itself  For 
in  the  forgetful  heat  oi  this  transport,  it  is  not  thought  on 
that  they  wish  the  most  absolute  impossibility,  and  that, 
if  it  were  possible,  they  wish,  with  his,  the  extinction  of 
their  own,  and  of  all  being;  and  that  the  sense  of  their 
hearts,  put  into  words,  would  amount  tn  no  less  than  a  dire- 
ful and  most  horrid  execration  and  curse  upon  God,  and 
the  whole  creation  of  God  at  once  !  as  if  by  the  blasphemy 
of  their  poisonoiLs  breath,  they  would  wither  all  nature, 
bla5t  the  whole  universe  of  being,  and  make  it  fade,  lan- 
guish, and  drop  into  nothing.  This  is  to  set  their  mouth 
against  heaven  and  earth,  themselves,  and  all  things  at 
once,  as  if  they  thought  their  feeble  breath  slioiild  over- 
power the  omnipotent  word,  shake  and  shiver  the  adaman- 
tine pillars  of  heaven  and  earth,  and  the  almightv  Jitit  be 
defeated  bv  their  tiaii :  striking  at  the  root  of  all ! '  So  fitlv 
is  it  said,  The  fool  hath  in  his  heart  muttered  thus !  Nor 
are  there  few  such  fools :  but  this  is  plainlv  given  us  as 
the  common  character  of  apostate  man,  the  whole  re- 
volted race ;  of  whom  it  is  said  in  very  general  terms, 
"  They  are  all  gone  back,  there  is  none  that  doeth  good." 
This  is  their  sense,  one  and  all ;  f.  c.  comparatively  ;  and 
the  tnie  stale  of  the  case  being  laid  before  them,  it  is  more 
their  temper  and  sense  to  .say  no  God,  than  to  repent,  and 
Him  to  him.  What  mad  enmity  is  this!  Nor  can  we  de- 
vi.se  into  what  else  to  resolve  ii. 

This  enmity,  indeed,  more  plainlv  shows  itself  where 
the  Divine  clory  (especially  that  of  liis  grace,  and  good- 
will towards  men.  a  thing  hot  less  evident,  than  strange) 
more  brightly  shines:  vet  there  are  so  manifest  appear- 
ances of  it  ever)'  where,  and  he  hath  so  little  left  himself 
"  without  witness"  unto  any,  that  the  universal  strange- 
ness of  men  towards  him  apparently  owes  ii.self  more  to 
enmit)'  than  ignorance ;  and  even  where  there  is  much 
darkness,  there  is  more  ill-will.  For  their  ignorance  by 
which  they  are  alienated  from  the  life  of  God.  is  called 
blindness  of  heart;  i.  c  voUintar)-,  affected  blindnc.s,s, 
Enh.  iv.  It*.  It  can  be  imputed  to  lio'hing  else,  that  thev 
who  have  Go<I  so  near  to  every  one  of  ihern,  who  live  .nnd 


move,  and  have  their  being  in  him,  do  not  yet  seek  after 
him,  and  latxiur  to  feel  and  find  him  out;  i.  e.  that  they 
can  miss  of  God  so  nigh  at  hand,  when  they  have  even 
palpable  demonstrations  of  his  nearness,  and  kind  propen- 
sions  towards  them.  Now  this  being  the  case,  whatever 
this  degenerate  vile  creature  might  serve  for  el.se,  he  was 
plainly  mcxst  unfit  for  the  use  of  a  temple,  or  to  be  the 
dwelling-place  of  God. 

'2.  Nor  can  it  now  be  a  wonder  that  the  divine  presence 
should  be  hereupon  withdrawn ;  that  the  bles.sed  God  ab- 
sents himself,  and  is  become  a  stranger  to  this  his  -..ncii 
beloved  mansion.  We  shall  here  take  nmice  how  appa- 
rent it  is— 1.  That  he  hath  done  so, — ■-'.  That  he  was  most 
highly  jusufiable  herein. 

And,  Mrsl,  That  he  hath  withdrawn  himself,  and  left 
this  his  temple  desolate,  we  have  many  .sad  and  plain 
proofs  before  us.  The  stately  ruins  are  visible  to  every 
eye,  that  bear  in  their  front  (yet  extant)  this  doleful  inscrip- 
tion— )>(rt  ©oS  ori((  tmu.  Enough  appears  of  the  admi- 
rable frame  and  structure  of  the  soul  of  man,  to  show  the 
divine  presence  did  someiimes  reside  in  it;  more  than 
enough  of  vicious  deformity,  to  proclaim  he  is  now  retired 
and  gone.  The  lamps  are  extinct,  the  altar  overturned; 
the  light  and  love  are  now  vanished,  which  did  the  one 
shine  with  so  heavenly  brightness,  the  other  burn  with  so 
pious  fervour;  the  golden  candlestick  is  displaced,  and 
thrown  away  as  a  useless  thin;.',  to  make  room  for  the 
throne  of  the  prince  of  darkness ;  the  sacred  incense,  which 
sent  rolling  up  in  clouds  its  rich  perfumes,  is  exchanged 
for  a  poisonous,  hellish  vapour,  and  here  is,  "  instead  of  a 
sweet  savour,  a  stench."  The  comely  order  of  this  house 
is  turned  all  into  confusion;  "the  beauties  of  holiness" 
into  noisome  impurities  ;  the  "  house  of  prayer  to  a  den 
of  thieves,"  and  that  the  worst  and  most  horrid  kind;  for 
everi'  lust  is  a  thief,  and  ever>-  theft  sacrilege:  continual 
rapine  and  robbery-  is  committed  upon  holy  things.  The 
noble  powers  which  were  designed  and  dedicated  to  divine 
contemplation  and  delight,  aic  alienated  to  the  semce  of 
the  most  despicable  idols,  and  employed  unto  vilest  intu- 
itions and  embraces ;  to  behold  and  admire  lying  vanities, 
to  indulge  and  cherish  lust  and  wickedncs.s.'  What  have 
not  the  enemies  done  wickedly  in  the  sanctuary  !  How 
have  they  broken  down  the  carved  work  thereof,  and  that 
too  with  axes  and  hammers,  the  noise  whereof  was  not  to 
be  heard  in  building,  much  less  in  the  demolishing  this 
sacred  frame  !  Look  upon  the  fragments  of  that  curious 
sculpture  which  once  adorned  the  palace  of  that  great 
king;  the  relics  of  common  notions;  the  lively  prints  of 
Some  undefaced  truth;  the  fair  ideas  of  things;  the  yet 
Icffihle  precepts  that  relate  to  practice.  Behold  !  with 
what  accuracy  the  broken  pieces  show  these  to  have  been 
engraven  by  t)ie  finger  of  God,  and  how^  they  now  lie  torn 
and  scattered,  one  in  this  dark  comer,  another  in  that, 
buried  in  heaps  of  dirt  and  rubbish  !  There  is  not  now  a 
system,  an  entire  table  of  coherent  truths  to  be  found,  or 
a  frame  of  holiness,  but  .some  shivered  parcels.  And  if 
any.  with  ereat  toil  and  labour,  apply  themselves  to  draw 
out  here  one  piece,  and  there  another,  and  set  them  toge- 
ther, they  serve  rather  to  show  how  exquisite  the  divme 
workmanship  ^vas  in  the  original  composition,  than  for 
present  use  to  the  excellent  purposes  for  which  the  whole 
was  first  designed.  Some  pieces  aerce,  and  own  one  an- 
other; but  how  soon  are  our  inquiries  and  endeavours 
n<m-plussed  and  superseded  !  How  many  attempts  have 
been  made,  since  that  fearful  fall  and  ruin  of  this  fabric, 
to  compose  again  the  truths  of  s-o  many  several  kinds  into 
their  distinct  orders,  and  make  up  frames  of  science,  or 
iLseful  knowledge;  and  after  so  many  aies.  no;hing  is 
finished  in  any  one  kind!  Sometimes  truths  are  mis- 
placed, and  what  belongs  to  one  kind  is  transferred  to 
another,  where  it  will  not  filly  match :  someiimes  false- 
hoo<l  inserted,  which  shatters  or  disturbs  the  whole  frame. 
And  what  is  with  much  fruitless  pains  done  by  one  hand, 
is  dashed  in  pieces  by  another :  and  it  is  the  work  of  a 
following  aee  to  sweep  away  the  fine-spun  cobwebs  of  a 
former.  And  those  tmths  which  are  of  greatest  use, 
though  not  most  out  of  sight,  are  least  regarded  :  their 
tendency  and  design  are  ovcrhxjked:  or  they  are  so  loos- 
ened and  lorn  off,  that  they  cannot  be  wrought  in.  .so  as 
to  take  hold  of  the  soul,  but  hover  as  faint  ineffectuo.  no- 


THE  LIVING  TEMPLE. 


tions,  that  signify  nothing.  Its  very  fundamental  powers 
are  shaken  and  ciisjoiiited,  and  their  order  loward's  one  an- 
other confounded  and  broken  :  .so  that  what  is  judged  con- 
siderable is  not  considered,  what  is  recommended  as  eligible 
and  lovely  is  not  loved  and  cho.sen.  Yea,  the  truth  which 
is  afier  godliness  is  not  so  much  disbelieved,  as  hated, 
held  m  unrighteou.sncss  ;  and  shines  as  too  feeble  a  light 
in  that  malignant  darkness  which  comprehends  it  not. 
You  come  amidst  all  this  confusion,  as  into  the  ruined 
palace  of  some  great  prince,  m  which  you  see  here  the 
fragments  of  a  noble  pillar,  there  the  shattered  pieces  of 
some  curious  imagery,  and  all  lying  neglected  and  useless 
among  heaps  of  dirt.  He  that  invites  you  to  take  a  view 
of  the  soul  of  man,  gives  you  but  such  another  prospect, 
and  doth  but  say  to  you, — ■'  Behold  the  desolation ;  all 
things  rude  and  waste.  So  that  should  there  be  any  pre- 
tence to  tne  Divine  presence,  it  might  be  said,  If  God  be 
here,  why  is  it  thus '.'  The  laded  glory,  the  darkness,  the 
disorder,  the  impurity,  the  decayed  state  in  all  respects  of 
this  temple,  too  plainly  show  the  great  inliabitant  is  gone. 

X.  2.  And  what  was  so  manifest  a  sign  of  God's  ab- 
sence, was  also  a  most  righteous  cause :  for  who  have 
committed  these  great  wastes,  and  made  this  temple  un- 
inhabitable, but  men  themselves  1  And  what  could  be 
more  injurious  to  the  holy  God,  than  to  invade  and  pro- 
fane his  temple  t  Or  for  what  could  we  suppose  him  to 
show  more  jealousy  and  concern  1  Whoever  were  a  God, 
one  would  expect  he  should  plead  for  himself,  when  men 
have  cast  down  his  altar.  No  words  can  express  the 
greatness  of  the  indignity  !  For  do  but  take  the  following 
state  of  the  case,  thus:  Man  was  his  own  creature,  raised 
out  of  nothing  by  his  mighty  and  most  arbitrary  hand ;  it 
was  in  his  power  and  choice,  whether  ever  he  should  have 
being,  any,  or  none,  another,  or  this,  of  so  noble  an  order 
and  kind.  The  designation  was  most  apt,  of  so  excellent 
a  creature  to  this  office  and  use,  to  be  immediately  sacred 
to  himself,  and  his  own  converse ;  his  temple  and  habi- 
tation, the  mansion  and  residence  of  his  presence  and  in- 
dwelling glory  !  There  was  nothing  whereto  he  was  herein 
designed,  whereof  his  nature  was  not  capable.  His  soul 
was,  after  the  required  manner,  receptive  of  a  deity ;  its 
powers  were  competent  to  their  appointed  work  and  em- 
ployment ;  it  could  entertain  God  by  knowledge  and  con- 
templation of  his  glorious  excellences,  by  reverence  and 
love,  by  adoration  and  praise.  This  was  the  highest  kind 
of  dignity  whereto  created  nature  could  be  raised,  the  most 
honourable  state.  How  high  and  quick  an  advance  !  This 
moment,  nothing,  the  next,  a  being  capable  and  full  of 
God! 

It  was  a  most  delectable  and  pleasant  state,  to  be  sepa- 
rated to  the  entertainment  of  the  Divine  presence  ;  that  as 
soon  as  man  could  first  open  his  eyes,  and  behold  the  light 
and  glory  of  this  new-made  world,  the  great  Lord  and 
Author  of  it  should  present  himself,  and  say,  "Thou 
shalt  be  mine."  How  grateful  a  welcome  into  being ! 
"  Thee,  above  all  my  works,  which  thou  beholdest,  I  choose 
out  for  my.self  Thine  employment  shall  be  no  laborious, 
painful  drudgery ;  unle.ss  it  can  be  painful  to  receive  the 
large  communications  of  immense  goodness,  light,  life,  and 
love,  that  shall,  of  their  own  accord,  be  perpetually  flowing 
in  upon  thee !  Whatsoever  thou  espiest  besides,  that  is 
even  most  excellent  and  pleasant  to  thy  sense,  is  yet  infe- 
rior to  thee,  and  insiifficienl  fir  thy  satisfaction  and  highest 
delight,  and  but  the  faint  shadow  of  that  substantial  ful- 
ness, which  I  myself  will  be  unto  thee." 

There  was,  in  all  this,  the  freest  and  most  condescending 
vnuchsafement ;  no  necessity  could  urge  the  .self-sufficient 
Good  to  aliect  union  and  familiarity  with  its  own  creature. 
Man's  alienation  of  himself  fnmi  God,  was  as  entirely 
voluntary,  nothing  could  force  him  to  it ;  he  could  have 
no  inducement,  which  it  was  not  easy  to  resist ;  heaven 
and  earth  cimld  not  affijrd  the  matter  of  a  regardable 
temptation,  to  withdraw  him  from  what  did  so  infinitely 
excel.  Bui  how  mean  things  have  become  the  tempting 
and  prevailing  objects  !  the  momentary  relishes  of  a  merely 
sensual  delight,  that  might  have  been  had  innocent  anS 

t  Sencc.  do  TmnquiU. 


pure,  without  breaking  the  enclosure.  Ravenous  appetite, 
lust  afer  forbidden  pleasure,  is  impatient  of  restraint : 
reason,  that  should  have  restrained  ii,  resigns  its  office, 
falls  into  a  treacherous  combination  with  usurping  sense, 
chooses  rather  to  obey  than  rule,  to  rebel  than  obey ;  for 
not  to  rule,  being  thereto  enjoined  by  the  supreme  Ruler, 
was  10  rebel.  The  empire  of  rebellious  appetite  was 
reckoned  more  tolerable  than  God's :  thus  are  his  authority 
all'ronted  and  his  goodness  despised  both  at  once.  He  is 
rejected  both  as  ruler  and  benefactor,  with  equal  disrespect 
to  his  majesty  and  grace,  to  his  governing  and  his  heart- 
delighiing  presence.  And  how  ignominious,  hereupon,  is 
the  rejection,  when  so  vile  things  are  chosen  and  preferred ! 
The  tyranny  of  lust,  before  his  holy,  reasonable,  orderly 
government ;  the  pleasures  of  sin,  rather  than  those  of  the 
divine  presence ;  this  being  the  practical,  decisive  judgment 
given  m  the  case,  that  these  are  better.  'Tis  better  be  the 
meanest  drudge  and  slave  than  his  servant,  and  feed  upon 
husks  or  ashes  than  his  pure  and  most  satisfying  commu- 
nications. And  what  he  chose  to  be,  he  is  ;  i.  e.  with  the 
indignity  done  to  God,  he  hath  joined  the  vilest  debase- 
ment of  himself  For  hence,  also,  how  loathsome  a  crea- 
ture is  he  now  become  !  How  perverted  in  all  his  powers ! 
How  full  of  darkness,  confusion,  impurity,  maligniiv, 
and  venom  I  How  universally  and  horridly  deformed  ! 
And  hereof  an  estimate  may  be  made,  from  his  unaplness 
to  self-reflection  ;  which  how  notorious  is  it !  What  doth 
he  not  rather  choose  to  do  with  his  thoughts,  than  turn 
them  inward  1  And  how  unfit  is  he  for  divine  converse, 
that  cannot  endure  his  own  ;  or  to  as.sociate  with  God, 
that  is  become  too  foul  a  creature  to  have  any  satisfying 
converse  with  himself!  Now  what  could  be  expected  to 
ensue  upon  all  this,  but  that  he  should  be  forsaken  ot 
God;  that  the  blessed  presence  be  withdrawn,  that  had 
been  so  despitefully  slighted,  to  return  no  more  1  No 
more,  till  at  least  a  recompense  should  be  made  him  for 
the  wrong  done,  and  a  capacity  be  recovered  for  his  future 
converse;  vi2.  till  both  his  honour  should  be  repaired, 
and  his  temple  ■,  till  he  might  again  honourably  relurn, 
and  be  filly  received.  But  who  could  have  Ihought  in 
what  way  these  things  should  ever  be  brought  to  pass  1 
I.  e.  neither  could  his  departure  but  be  expected,  nor  his 
return  but  be  above  all  expectation.  To  depart  was  what 
became  him;  a  thii:g,  as  ihe  ca.se  was,  most  God-like,  or 
worthy  of  God,  and  what  he  owed  to  himself  II  was 
meet  so  great  a  Majesty,  having  been  so  condescendingly 
gracious,  should  not  be  also  cheap,  to  appear  unapprehen- 
sive of  being  neglected  and  set  at  nought.  It  became 
him,  as  the  self-sufficient  Being,  to  let  it  be  seen  he  de- 
signed not  man  his  temple  for  want  of  a  house;  that  hav- 
ing of  old  inhabiled  his  own  eternity,  and  having  now  the 
heavens  for  his  throne,  Ihe  earth  his  foot.stool,  he  could 
dwell  alone,  or  where  he  pleased  else,  in  all  his  great 
creation ;  and  did  not  need,  where  he  was  not  desired. 
That  of  the  Cynic  was  thought  a  brave  saying,  when  his 
malcontented  servant  turned  fugitive,  and  left  him — "  It 
were  an  unworthy  thins'  Manes  should  think  he  can  live 
without  Diogenes,  and  that  Diogenes  cannot  without 
Manes."  How  much  belter  would  it  suit  with  the  real 
self-fulness  of  a  Deity,  where  nothing  of  this  kind  can 
look  like  an  empty,  hollow  boast !  It  was  becoming  of  his 
pure  and  glorious  holiness,  not  to  dwell  amidst  impurities, 
or  let  it  be  ihought  he  was  a  God  that  took  pleasure  in 
wickedness;  and  most  suitable  lo  his  equal  juslice  to  let 
them  who  said  lo  him,  "  Depart  from  us,"  feel  they  spake 
that  word  againsi  their  own  life  and  soul ;  and  that  what 
was  their  rash  and  wilful  choice,  is  iheir  heaviest  doom 
and  punishment.  It  was  only  strange,  that  when  he  left 
his  temple  he  did  not  consume  il ;  and  that  not  leaving  it 
without  being  basely  expul.sed,  he  hath  thought  of  return- 
ing without  being  invited  back  again.  Yea,  and  that  what- 
soever was  necessary  thereto,  is  designed  bv  his  own  so 
strange  conlrivanre,  and  done  at  his  own  so  dear  expense : 
his  only-begotten  Son  most  freely  consenling  with  him, 
and  in  sundry  capacities  sustaining  the  weight  and  burthen 
of  this  great  undertaking. 


CHiP.  V. 


THE  LIVING  TEMPLE. 


n 


CHAPTER  V. 

Ttiere«Ulurionorthi5t«mplo  undertaken  by  the  Emmanuel;  Fint,  more  darkly 
orefinrod  ;  afterward,  mure  clearly  nmnilMted.  This  conjuiulion  ol  Emma- 
nuel sulliiient.  Nece8«ary  for  this  puriKxe.  That  lie  was  himself  to  bo  the 
plaUurm.  the  foundaUon,  and  the  li.under  uf  it.  rheonBinal  reiniilo.  And 
waj  in  order  hereto,  also  a  sacrilicc ;  to  piticurc  that  Ood  miglit  honourably. 
and  without  wrong  to  his  govenung  justiee,  return,  and  liave  his  abode  witli 
men.  And  that  tKoy  misfit  become  orcpared  to  receive  his  relunmi.  pre- 
aence  For  which  purnwe  he  hath  in  him  the  power  of  invmg  the  Holy  Spirit, 
on  the  account  oftlus  sacniicc.  That  when  God  a,  fortlie  sake  ol  it.  willing ; 
we  might  no  longer  remain  unwilling.  Thai  unwilimgncM  to  be  overconio  by 
Uw  power  and  spirit  of  Emmanuel :  as  hereaiur  to  be  more  tully  shown. 
But  working  (suitably  to  an  intelligent  subject)  in  a  laUonol  way.  To  wluch 
a  great  accommodateness,  in  the  consututjon  of  Emmanuel.  As  demon- 
ttretjng  divine  love,  and  boUnoss.    In  its  loveliness.    Possibility  ol  being 

■HwifMit 


And  indeed,  what  was  to  be  designed  and  done,  did 
ever)'  way  call  for  so  great  an  undertaker. — The  indignity 
offered  to  the  maje.sty  of  the  most  high  God,  in  his  so  igno- 
minious expulsion  from  his  own  temple,  was  to  be  recom- 
pensed ; — and  the  ruin  must  be  repaired  which  had  be- 
lallen  his  temple  itself. 

I.  In  reference  to  both  these  performances,  it  was  deter- 
mined Emmanuel,  i.  e.  his  own  Son,  his  substantial  Image, 
the  Brightness  of  his  glory,  the  eternal  Word,  should  be- 
come incarnate  ;  and  being  so,  should  undertake  several 
parts,  and  in  distinct  capacities,  and  be  at  once  a  single 
Temple  himself,  and  ihat  this  temple  should  be  also  a 

•  sacrihce,  and  thereby  give  rise  to  a  manifold  temple  con- 
formed to  that  original  one,  of  each  whereof,  in  the  virtue 
of  that  s  icrifice,  he  was  himself  to  be  the  glorious  Pattern, 
the  firm  Foundation,  the  magnificent  Founder,  and  the 
most  curious  Architect  and  Former,  by  his  own  various 
and  most  peculiar  influence. 

This  haih  been  the  result  of  the  divine  counsel,  and  the 
Lord's  own  doing,  most  justly  marvellous  in  our  eyes, 
viz.  (which  we  are  next  to  consider.) 

II.  That  the  blessed  God  halh  laid  the  platform  and 
the  foundations  uf  liis  temple,  as  it  was  to  be  restored  and 
set  up  again  among  men,  in  and  by  that  great  Emmanuel, 
his  own  Son  made  flesh.  It  is  to  be  considered  that  (as 
hath  been  shown)  the  world  had  a  long  time  lain  deluged 
with  wickedness,  sunk  in  sensuality,  and  a  deep  oblivion 
of  God ;  his  memorial  was  even  lost  among  men,  and  no- 
thing le.ss  thought  of  than  a  temple  in  the  true  design  and 
meaning  of  it ;  the  notices  of  God,  and  any  inclination  to 
religion  that  remained,  (loo  deeply  infixed  into  the  mind 
and  nature  of  men  to  be  quiie  extinct,)  were  yet  so  fnint 
and  weak,  canial  and  terrene  propensions  so  strong,  that 
the  vital  religion  which  was  the  proper  business  of  a  living 
temple,  could  have  no  place.  It  was  not  only  so  in  the 
pagan  worlds,  from  which  God  had  further  withdrawn 
nimself,  but  even  with  that  select  people  to  whom  he 
vouchsafed  more  peculiar  manifestations  and  .symbols  of 
his  mind  and  presence. 

Thev  had  a  fis;uralive  Icmplc  by  his  own  appointment, 
erected  in  much  glory  among  them,  that  miglit  have  in- 
strucied  them,  and  by  degrees  the  rest  of  the  world,  if  they 
would  have  understood  its  true  meaning  and  signification, 
that  God  was  vet  willing  to  dwell  with  men  on  earth,  ami 
lhat  ii  should  W  a  "  house  of  prayer  for  all  nations,"  who 
ought,  upon  those  glorious  appearances  of  God  among 
that  people,  to  have  gradiiallv  proselyted  themselves  unto 
them.  It  prefigured  what  lie  intended,  li.::.  in  his  ap- 
pointed season,  by  his  own  Son  to  descend  and  inhabit, 
make  and  constitute  him  a  much  more  glorious  temple 
than  could  be  built  of  wood  or  stone,  or  bv  ihe  hands  of 
men  :  that  in  after-time  "  Shiloh  should  come,  unto  whom 
the  gathering  of  the  people  should  be,"  and  by  whom  he 
would  reconcile  and  re-colloct  the  apostate  world  back 
again  to  himself  But  all  this  was  an  unintelligible  mys- 
terv  on  all  hands ;  entered  not  into  the  minds  of  men  of 
either  sort,  but  much  less  into  their  hearts  ;  and  the  Jews 
did  much  more  affect  to  paganize,  and  go  further  off  from 
God,  than  the  pagans  (which  in  this  they  ought)  to  judaize, 
and  draw  nearer  to  him.  The  natural  sentimenUs  of  reli- 
gion, which  were  common  to  all  men,  did  run  out  only 
into  mere  external  observances  and  empty  (though  some- 
what different)  formalities,  that  might  well  enough  agree 
with  a  sensual  life,  transacted  in  nabitual  estrangement 
from  God,  and  as  without  him  in  the  world ;  so  as  not 


only  not  to  answer  Ihe  true  intent  and  use  of  a  temple,  but 
to  frustrate  and  elude  it. 

III.  When  this  was  the  state  of  things  with  this  world, 
and  the  fulness  of  lime  was  now  come,  wherein  God  in- 
tended, with  more  vigour  and  efficacy,  to  renew  and  rein- 
force his  mighty  and  merciful  work  of  setting  up  his  temple, 
and  to  make  it  rise  in  splendour  and  glory  in  the  world, 
he  at  length  sends  down  his  Son :  he  puts  on  man ;  be- 
comes Emmanuel ;  an  incarnate  God  among  men ;  and  a 
Man  inhabited  by  all  the  fulness  of  God.  This  Man  was, 
therefore,  a  mo.st  perfect  Temple;  the  original  one:  i.  e. 
not  only  a  single  one  himself,  out  an  exemplary  Temple, 
to  which  all  other  were  to  be  conformed  ;  the  advantage 
whereof  to  the  forming  of  more  we  shall  see  hereafter : 
whereby  he  was  also  a  virtual  one,  from  which  life  and 
influence  was  to  be  transfused  to  raise  and  form  all  others. 
But  in  order  to  its  being  so,  this  very  temple  must  become 
a  sacrifice ;  and  by  dying,  inultiply  :  a  seminal  temple,  as 
we  shall  hereafter  show,  and  as  he  himself  represents  the 
mailer.  John  xii.  '2\.  And  which  is  in  Ihe  full  sense  of  it 
said,  1  Pel.  ii.  where,  when  we  were  first  told,  (v.  4,  5.)  we 
must  come  to  him  as  unto  a  living  stone,  and  as  lively 
stones  be  built  up  a  .spiritual  house;  we  are  further  told, 
(r.  34.)  that  he  himself  bare  our  sins  is  his  own  body  on 
the  tree,  (where  he  was  offered  as  a  sacrifice,)  that  we 
might  die  to  sin,  and  live  to  righteousness.  For  now,  a 
temple  being,  in  its  proper  use  and  design,  intended  for 
divine  honour,  could  not  have  its  foundation  in  the  ruin 
thereof,  or  be  buill  upon  his  unremedied  dishonour :  the 
Son  of  God,  by  tendering  himself  for  a  valuable  recom- 
pen.se,  must  be  the  Corner-sione  of  this  new  building. 
The  wrons  that  man  had  done  to  the  divine  majesty  should 
be  expiated  by  none  but  man,  and  could  be  by  none  but 
God.  Behold  then  ihe  wonderful  conjunction  of  both  in 
the  one  Emmanuel !  wlio  was,  by  his  very  constitution,  an 
ttdunl  Temple  ;  "  God  with  us ;"  the  habitation  of  the 
Deily  returned,  and  lesetlling  it.self  with  men;  and  fitted 
to  be  (what  it  must  be  also)  a  most  accentable  sacrifice. 
For  here  were  met  together  man  that  could  die,  and  God 
that  could  overcome  death  ;  man,  that  might  suffer,  and 
God,  that  could  give  sufficient  value  to  those  sufferings; 
sufficient  lo  atone  the  offended  Majesty,  and  procure  that 
life  might  be  diffused,  and  spread  itself  to  all  that  should 
unite  with  him;  whereby  they  might  become  living  stones, 
joined  to  that  living  Corner-sione;  a  spiritual  temple, 
again  capable  of  that  divine  presence  which  they  had  for- 
feiied,  and  whereof  they  were  forsaken. 

That  all  this  may  be  the  better  understood,  we  shall 
endeavour  to  show,  more  disiincily,  1.  The  sufficiency  and 
aptnessof  the  conslilution  and  appomtment  of  Emmanuel, 
(considering  what  he  was,  and  what  was  undertaken  to  be 
suffered  and  performed  by  him,)  as  the  most  proper  and 
adequate  means  for  the  restoring  of  God's  temple  with 
men.     2.  The  nccessily  of  this  course  for  this  end. 

1.  And  for  the  former,  the  aptness  and  sufficiency  of  this 
course,  or  what  the  setting  up  of  Emmanuel  might  do  for 
this  purpose,  may  be  seen  in  the  suitableness  hereof  to  the 
foregoing  stale  of  the  case,  and  by  comparing  therewith 
what  he  is,  and  halh  done  and  suffered  in  order  hereto 
We  have  seen  that  the  former  dtsolate  slate  of  this  temple 
was  occasioned  and  inferred  by  man's  aposlacy,  (whereby 
he  became  incapable  of  serving  any  longer  the  purposes  of 
a  temple,  and  God's  departure  thereupon.  There  was 
therefore  the  concurrence  of  somewhat  on  man's  part,  and 
somewhat  on  God's,  unto  this  desolation;  on  man's,  what 
was  unjust,  leading,  and  casual ;  on  God's  what  was  most 
just,  consequent,  and  caused  thereby;  man's  unrighteous 
and  ill-de.serving  aversion  from  God,  and  God's  most  righte- 
ous and  desirvecl  aversion  hereupon  fiom  him  :  the  one 
caused  by  the  other,  but  both  causing  in  different  kinds 
the  vacancy  and  deserted  slate  of  this  temple  which  en- 
sued ;  the  former  as  a  sinning  cause,  the  latter  as  a  pun- 
ishing. Now  what  we  have  considerable  in  the  Emma- 
nuel towards  the  restoration  of  this  temple,  and  that  it 
might  become  again  habitable  and  replenished  by  the 
Divine  presence  as  before,  is  answerable  to  this  state  of  the 
case;  and  directly  tending  to  compose  ihings  between  the 
di.sianced  parties,  both  on  the  one  part  and  the  other.  And 
because  God  was  to  have  the  first  and  leading  part  in 
reconciliations,  as  man  hath  in  disagreements,  we  have 


78 


THE  LIVING  TEMPLE. 


Part  H. 


enough  in  him,  whereupon — God  might  express  himself  | 
willing  to  rebuild  and  return  to  his  former  dwelling; — 
and  man  be  willing  to  render  it  back  to  him,  and  admit 
the  operation  of  the  fashioning  hand  whereby  it  is  to  be 
prepared  and  refitted  for  its  proper  use. 

iV.  1.  The  former  is  effected  ;  and  a  foimdation  is  laid 
for  the  effecting  of  the  other  too,  in  his  becoming  a  sacri- 
_/£«  to  justice;  a  sacrifice  so  rich  and  fragrant,  so  full  of 
value  and  grateful  savour,  as  that  abundant  recompense  is 
made  by  it  for  the  wrong  man  had  done  to  the  Majesty 
of  heaven,  by  profaning  and  polluting  this  temple,  and 
expelling  so  contumeliously  its  great  Inhabitant : — an  in- 
jury, lo  which  the  creation,  consuming  in  a  universal  Hame, 
haa  been  an  unproportionable  sacrifice:  but  the  sacrifice 
ol  himself,  the  Emmanuel,  God-man,  could  be  defective 
in  nothing ;  was  both  suitable  and  equal  to  the  exigency 
of  the  case.  For  the  sacrifice  of  him  who  was  man,  wa-s 
suitable  to  the  offence  of  man ;  and  of  him  who  wa,s  God, 
was  equal  to  the  wrong  done  to  God.  Long  before  this 
sacrifice  was  offered,  the  expectation  of  it,  and  since,  the 
remembrance  have  been  precious.  It  was  of  sufficient 
virtue  to  work  and  diffu.se  its  influence  at  the  greatest  dis- 
tance ;  and  not  of  time  only,  but  of  place  too  ;  to  perfume 
the  world,  and  scatter  blessings  through  all  the  parts  and 
nations  of  it,  as  well  as  through  all  the  ages.  When  no 
other  sacrifice  or  offerings  could  avail  any  thing,  (Psal.  xl. 
Heb.  X.)  lo  !  He  comes  into  a  body  prepared  on  purpose : 
which,  though  it  was  not  formed  and  assumed  until  the 
fulness  of  time,  (Gal.  iv.  4,)  was  yet  reckoned  as  slain  from 
the  beginning  of  it,  Rev.  xiii.  8.  This  was  the  seed  in 
which,  though  it  sprung  up  only  in  Judea,  yet  all  the  na- 
tions of  the  earth  were  lo  be  blessed,  Gen.  xxii.  18.  Long 
was  this  body  in  preparing,  and  the  seed  transmitted  through 
many  generations,  whence  it  was  at  length  to  arise;  into 
which,  as  its  last  preparation,  the  Deity  descended ;  and 
that  it  might  be  a  sufficiently  costly  sacrifice,  filled  it  with 
the  divine  fulness  ;  for  in  him  dwelt  all  the  fulness  of  the 
Godhead  bodily.  Col.  ii.  9.  When  we  read  Abel's  sacri- 
fice to  have  been  more  excellent  than  Cain's  (Heb.  xi.  4.) 
the  Greek  word  is,  it  was  fuller.  How  full  a  one  was  this! 
That  was  filled  by  faith  with  a  derivative  fulne.ss ;  this, 
immediately  by  God  himself,  with  his  own  self-fulness, 
which  fiUeth  all  in  all,  and  whence  all  must  receive. 

Being  so  filled,  it  was  a  temple,  and  must  now  further 
be  a  sacrifice.  Both  are  signified  in  that  one  short  passage, 
which  himself  let  fall,  (John  ii.  19.)  "  Destroy  this  tem- 
ple :"  i.  e.  that  he  was  a  Temple,  and  was  to  be  destroyed  ; 
which  is  carried  in  the  notion  of  a  sacrifice.  This  he  said 
of  his  body,  v.  21.  Strange  mystery  !  The  very  temple 
itself  a  consuming  oblation,  self-devoted  even  to  destruc- 
tion, and  out  of  that  again  self-raised!  The  Divine  justice 
could  not  hereby  but  be  well  satisfied,  and  say,  It  was 
enough,  when  the  whole  temple  became  all  propitiatory, 
and  the  profanation  of  the  former  temple  was  expiated  by 
the  immolation  of  the  new:  so  that,  in  point  of  honour 
and  justice,  no  exception  could  now  lie  again.st  the  re- 
turn of  the  Divine  presence  to  its  wasted  and  forsaken 
temple. 

V.  Only  his  return  could  not,  as  yet,  be  presently  to 
dwell  there,  (for  it  was  most  unfit,)  but  to  refit  and  prepare 
it  for  his  future  dwelling.  It  had  been  long  desolate,  and 
hereby  was  become  decayed  and  ruinous,  full  of  noisome 
impurities;  yea,  the  habitation  of  dragons,  and  devils  of 
Ziim,  and  Jiim,  and  Ochim.  Many  an  abominable  idol 
was  set  up  here,  that  filled  up  the  room  of  the  one  God 
that  had  forsaken  and  left  it.  It  was  wholly  in  the  pos- 
session of  false  gods,  for  whose  use  it  was  the  more  fit.  by 
how  much  it  was  the  less  fit  for  his  ;  for  amidst  dnrknevs, 
confusion,  and  filthiness,  was  the  chosen  .scat  of  the  prin- 
cipalities and  powers  that  now  diil  dwell  and  rule  hero. 
Here  was  the  throne  of  the  prince  of  darkness,  the  re.sorl 
of  his  associates,  tlic  altars  of  as  many  lusts  as  the  heart 
of  man,  now  wholiv  given  up  to  all  manner  of  wicked- 
ness, could  multiply  unto  itself;  by  whose  consent  and 
choice,  this  horrid  alienation  had  been  made  and  con- 
tinued. Upon  such  terms  the  "strong  man  armed  kept 
the  house." 

The  blessed  Gfod  might  now  return,  but  he  must  build 
before  he  dwell,  and  conquer  ere  he  build.  He  might 
return,  but  not  upon  other  terms  than  the  expiatory  value, 


and  actual  or  a-scertained  oblation  of  that  above-mentioned 
sacrifice :  for  when  he  forsook  this  his  temple,  he  left  jt 
with  just  resentment,  and  his  most  righteous  curse  upon 
it — a  curse  that  was  of  this  import,  "  Never  any  thing  holy 
or  pure  any  more  come  here,  or  any  thing  good  and  plea- 
,sant.  The  light  of  the  sun  never  shine  any  more  at  all  on 
thee :  the  voice  of  joy  and  gladness  never  be  heard  any 
more  at  all  in  thee."  The  powerful  horror  of  this  curse 
held  it  doomed  to  all  the  desolation  and  misery-  that  were 
upon  it ;  confirmed  it  in  the  power  of  him  that  ruled  here, 
at  his  will.  Hence,  had  the  magic  and  charms  of  the  evil 
one,  their  permitted,  unresisted  efficacy,  rendered  it  an 
enchanted  place;  related  and  adjoined  it  to  the  nether 
world,  the  mfernal  region  ;  made  it  the  next  neighbour- 
hood, even  of  the  very  suburbs  of  hell ;  barred  out  all 
divine  light  and  grace,  all  heavenly  beams  and  influences 
from  it.  So  that,  had  it  not  been  for  iliis  Sacrifice,  this 
temple  had  been  and  remained,  even  in  the  same  kind,  an 
accursed  place,  as  hell  itself:  the  Spirit  of  God  should 
have  had  no  more  to  do  here,  than  there;  for  so  the  sen- 
tence and  curse  of  his  violated  law  had  determined: 
"  Thou  shalt  die  the  death,"  did  say  no  less. 

VI.  But  now,  (Gal.  iii.)  Christ  hath  redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us :  for  it  is 
written.  Cursed  is  every  one  that  hangelh  on  a  tree  :  that 
the  blessing  of  Abraham  might  come  on  the  Gentiles;  that 
we  might  receive  the  promise  of  the  Spirit  through  faith. 
He  was  made  a  curse  for  us ;  not  the  same  in  kind  which 
we  had  incurred,  (which  it  were  horrid  to  think,)  but  such 
as  his  slate  could  admit,  and  ours  could  require.  For  that 
a  person  so  immutably  pure  and  holy  should  become  an 
impure  thing,  was  what  his  state  could  not  admit ;  and 
that  one  of  so  high  dignity  should  willingly  sufl'er  to  that 
degree  which  he  did  for  us,  wjus  a  thing  of  so  great  merit 
and  value,  as  lo  answer  the  uttermost  of  our  ill-deservings ; 
than  which  the  exigency  of  our  case  could  not,  in  that 
respect,  call  for  more.  And  the  end  or  design  of  his  be- 
coming to  that  degree  a  curse  for  us,  being  expressly  said 
to  be  this,  that  we  might  receive  the  promise  of  the  Spirit, 
(or  the  promised  Spirit,)  implies  that  the  curse  upon  us 
had  intercepted  and  cut  off'  from  us  all  influence  of  that 
holy  blessed  Spirit;  for  the  fresh  emission  whereof,  in 
God's  own  staled  method,  he  had  now  again  opened  the 
way.  That  this  blessing  is  hereby  said  to  become  the  por- 
tion of  the  Gentiles,  was  enough  to  the  apostle's  present 
purpose,  writing  to  the  Galalians  ;  the  Jews  having,  upon 
the  same  terms,  had  the  same  privilege  formerly  from  age 
lo  age  :  "  Thou  gavest  thy  good  Spirit  to  instruct  them  ;" 
(Neh.  ix.  20.)  which  also  is  implied  in  their  being  charged 
with  vexing  and  rejecting  this  blessed  Spirit,  one  genera- 
tion after  another,  Isa.  Ixiii.  10.  Acis  vii.  51.  And  they 
had  now  the  same  gospel,  and  are  here  also  included,  in 
that  it  is  said  to  be  the  blessing  of  Abraham ;  into  the 
communion  whereof  Ihe  Gentiles  are  now  declared  lo  have 
been  admitted,  about  which  so  great  a  doubt  had  been  in 
those  days.  Thai  therefore  the  Spirit  might  he  given  for 
the  mentioned  purpose,  on  ihe  account  of  the  Son  of  God's 
oblation  of  himself,  is  out  of  question.  The  Jicccssili/  that 
he  should  be  ouli/  given  on  these  terms,  will  be  seen  here- 
after, in  its  proper  place,  in  ch.  ix. 

But  whereas  it  hath  been  designed  in  all  this  discourse 
to  represent  the  constitution  of  ImmanucI  (being  first  made 
a  personal  Temple,  then  a  Sacrifice)  as  an  apt  and  fit 
means  to  mulliply  ihis  one  temple  into  many,  and  bring  it 
about,  that  upon  jusi  and  honourable  terms  God  might 
ng;iin  return  lo  inhabil  Ihe  souls  of  men  :  it  may  perhaps 
be  alleged,  by  some, — That  it  seems  an  unrighteous  thing 
Ood  should  appoint  his  own  innocent  Son  to  be  punished 
lor  Ihe  sins  of  ort'ciuling  crcaluros.  and  let  them  escape. 
Anil  then  how  rould  an  unJU^t  act  make  for  the  honour  of 
his  juslice,  or  lliat  which  was  in  itself  unfit,  be  a  fit  means 
to  any  good  end! — The  loud  clamours  wherewith  some 
later  contenders  have  filled  ihe  Christian  world  upon  this 
subjcci,  make  it  fil  lo  say  somewhat  of  it;  and  the  thing 
itself  needs  not  that  we  say  much.  We  do  know  that  the 
innocent  Son  of  God  was  crucified  ;  we  know  it  was  by 
God's  dclerminale  counsel ;  we  know  it  was  lot  ihe  sins 
of  men  ;  (which  the  adversaries,  in  a  laier  and  less  signifi- 
cant sense,  deny  not,  though  it  must  by  no  means  be 
I  understood,  say  they,  as  a  punishment  of  those  sins;)  we 


Chap.  V. 


THE  LIVING  TEMPLE. 


W 


know  many  of  those  sinners  do  finally  escape  deserved 
punishment.  The  truth  of  these  things,  in  fact,  is  di.sputed 
on  neither  side  :  all  these  then  are  acknowledged  recon- 
cilable and  consistent  with  the  justice  of  God.  What 
then  is  to  be  inferred  t  Not  that  these  things  are  not  so, 
for  that  they  are,  is  acknowledged  on  all  hands.  What 
then  !  That  God  is  unjust  1  Will  their  zeal  for  the  repu- 
iBlion  of  God's  justice  admit  of  this  1  No  ;  but  it  is  only 
unjust  to  count  this  suffering  of  his  Son  a  punishment : 
that  is,  'tis  unjust  he  should  suffer  for  a  valuable  and 
necessary  purpose ;  not  that  he  should  suffer  needlessly, 
or  for  no  purpose  that  might  not  have  been  served  without 
it!  But  why  may  not  the  sufferings  of  Christ  be  looked 
on  as  a  punishment  I  Because  they  will  have  it  be  essen- 
tial to  punishment,  that  it  be  inflicted  on  the  person  that 
offended ;  and  ilicn  inconsistent  with  its  notion  and  essence, 
that  it  be  inflicted  on  an  innocent  person.  But  if  so,  the 
pretence  for  the  cry  of  injustice  vanishes,  unless  they  will 
Be  so  absurd  as  to  say.  It  is  very  just  to  afflict  an  inno- 
cent person,  but  not  to  punish  him;  when  the  punishment 
hath  no  more  in  it  of  real  evil  to  him  that  suffers  it,  than 
the  admitted  affliction.  And  when  they  say.  The  verj'  no- 
tion of  punishment  carries  in  it  an  essential  respect  to  that 
personal  guilt  of  him  that  bears  it,  it  implies  that  in  the 
present  case  punishment  hath  no  place,  not  because  it  is 
imjust,  but  because  it  is  impossible.  In  the  meantime, 
how  vain  and  ludicrous  is  that  pretence,  that  all  the  real 
evil  which  God  determined  should  befall  his  Son  he  should 
"Jet  come  upon  him  with  ackTiowledgcd  justice,  but  that 
the  injustice  must  lie  only  in  a  notion ;  i.  c.  if  he  look 
upon  it  as  a  punishment.  Yet  also  the  punishing  of  one 
for  another's  offence  is  forbidden  to  men,  as  themselves 
allege  from  Deut.  xxiv.  16.  (a.s  it  is  not  strange  God  should 
di-sallow  men  that  dominion  over  one  anolher,  which  he 
may  claim  to  himself,  and  which  he  is  in  no  such  possibi- 
lity to  abuse  as  they,)  which  therefore  shows  their  notion 
of  punishment  is  false,  by  which  they  would  make  it  im- 
possible for  one  man  to  be  punished  for  another's  faults, 
(as  the  'learned  Grotius  acutely  argues,)  inasmuch  as  it 
were  absurd  to  forbid  a  thing  that  is  impossible.  And 
that  God  himself  doth  often  pimish  the  sins  of  some  upon 
others  is  evident  enough  from  many  places  of  holy  Scrip- 
lure  ;  particularly  the  second  commandment,  (Exod.  xx. 
5.)  "  I  the  Lord  thy  God  am  a  jealous  God,  visiting  the 
sins  of  the  fathers  upon  the  children,"  &c.  2  Sam.  xxiv. 
15,  iic.  1  Kings  xiv.  Lam.  v.  7.  Wherea.s  therefore  they 
are  wont,  on  the  contrary,  to  allege  that  of  Ezck.  xviii. 
"Ye  shall  no  more  use  this  proverb.  The  fathers  have 
eaten  the  sour  grapes,  and  the  children's  teeth  are  set  on 
edge,"  r.  2,  3.  and  19,  90,  &c.  It  is  plain,  in  that  it  is 
said,  Ye  shall  no  more,  &c.  that  the  blessed  God  speaks 
here  of  what,  in  merciful  indulgence,  he  for  the  luture 
would  not  do,  not  of  what  in  strict  justice  he  might  not; 
for  can  it  be  supposed  he  owns  himself  to  have  dealt  un- 
justly with  them  before. 

It  is  evidently  therefore  neither  impossible  nor  unjust  to 
punish  one  for  another's  offence ;  and  the  matter  only 
.seems  harsh,  to  such  a.s  have  misshapen  to  themselves  the 
notion  of  punishment,  and  make  it  onlv  correspond  to  the 
appetite  of  private  revenge  :  whereas  it  only  answers  to  a 
just  will  of  vindicating  the  rights  and  honour  of  govern- 
ment ;  which  may  most  titly  be  done,  upon  another  than 
the  offender,  not  at  random.'or  in  an  undistinguishing  pro- 
miscuous hurry,  but  upon  the  two  suppositions  mentioned 
by  the  above-recited  author.  1.  If  there  he  a  near  con- 
junction between  the  person  punished,  and  the  person 
offending.  2.  If  there  be  a  consent  and  voluntary  sus- 
ception  of  the  firmer  on  behalf  of  the  other.  And  we  add, 
as  a  .1.  Especially  if  there  be  thereupon  a  legal  substitu- 
tion, the  supreme  ruler  upon  that  consent  also  agreeing, 
providing,  by  a  special  law  made  in  the  case,  for  such 
transferring  of  the  guilt  and  punishment.  All  which  have 
so  eminently  concurred  in  the  present  case,  that  it  can 
proceed  from  nothing  but  a  disposition  to  cavil,  further  to 
insist  and  contend  about  it.  And  we  know  that  such 
translations  have  among  men  not  only  been  esteemed  ju.st, 
but  laudable;  as  in  the  known  storv  of  Zaleiicus,  who 
having  ordained  that  adultery  amonghis  Locricas  should 


be  ptmished  with  the  loss  of  both  eyes,  and  his  own  son 
afterwards  being  found  guilty  of  that  crime,  was  content  to 
lose  one  of  his  own  eyes,  that  justice  might  be  done  to  the 
public  constitution,  and  mercy  be  shown  to  his  son  in 
saving  one  of  his :  and  that  of  the  Pythagoreans,  Damon 
and  Pythias,  the  one  of  whom  pawned  his  own  life  to  the 
tyrant,  to  procure  time  for  the  other  (condemned  to  die) 
wherein  to  settle  some  affairs  abroad  before  his  death; 
who  returning  within  the  limited  time  to  save  his  faith 
and  his  friend's  life,  by  surrendering  his  own,  .so  moved 
the  tjrant  that  he  spared  both.  The  common  case  of  man, 
forsaken  of  the  divine  presence,  and  not  to  be  restored 
without  recompense.  wa.s  the  most  deplorable  and  the  most 
important  that  could  be  thought.  And  it  may  now  be 
compassionately  cared  for;  this  having  been  obtained  by 
this  great  sacrifice,  that  the  divine  justice  is  so  well  satis- 
fied, and  his  majesty  and  honour  so  fully  asserted  and  vin- 
dicated, as  that  he  now  may,  without  wrong  to  himself, 
(his  justice  and  the  dignity  ol  his  government  not  reclaim- 
ing against  it,)  ca.st  a  compa.ssionate  and  favourable  eye 
upon  the  desolations  of  his  temple;  take  up  kind  thoughts 
towards  it ;  send  forth  his  mightier  Spirit  to  dispossess 
the  "  strong  man  armed,"  to  vanquish  the  combined  ene- 
m)--powers,  to  build  and  cleanse  and  beautify  the  habita- 
tion of  his  holincivs,  and  then  inhabit  and  dwell  in  it: 
upon  which  account  it  is  now  called,  the  temple  of  the 
Holy  Ghost ;  the  Spirit  which  the  Father  sends,  in  the 
name  of  the  Son,  upon  this  errand;  he  having  obtained 
that  it  should  be  sent.  Bv  which  Spirit  also  the  Emma- 
nuel was  sufficiently  enabled  to  gain  our  consent  unto  all 
this ;  for  his  dying  on  the  cross  was  not  that  he  might 
have  the  Spirit  in  him.self  but  that  he  might  have  the 
power  of  communicating  it:  and  so  (as  was  before  inti- 
mated) might  the  foundation  be  laid  for  what  is  to  be  done 
on  our  pari,  by  the  offering  of  this  .sacrifice  :  of  which  we 
are  next  further  to  treat. 

VII.  Wherefore,  2rf/y,  That  which  was  to  be  done  on  our 
part,  in  order  to  the  restoring  of  God's  temple  in  us,  was, 
that  we  be  made  u-iUinf;  of  his  return,  ana  that  there  be 
wrought  in  us  whatsoever  might  tend  to  make  us  filly  ca- 
pable of  so  great  a  presence.  More  needs  not  to  be  said 
(but  much  more  easily  might)  to  show  that  we  were  most 
nnirilline.  And  that  our  becoming  willing  was  requisite, 
is  sufficiently  evident.  For  what  son  of  a  temple  are  we 
to  be  1  Not  of  wood  and  stone ;  but  as  our  worship  must 
be  all  reasonable  service,  of  the  same  constitution  must 
the  temple  be  whence  it  is  to  proceed.  We  are  to  be  tem- 
ples, by  self-dedication,  separating  ourselves  unto  that 
purpose;  and  are  to  be  the  voluntar)'  under-labourers  in 
the  work  that  is  to  be  done  for  the  preparing  of  this  temple 
for  its  proper  use:  and  the  use  which  is  to  be  made  of  it, 
that  there  the  blessed  Giid  and  we  might  amicably  and 
wilh  delight  converse  together,  supposes  our  continual 
willingness,  which  therefore  must  be  once  obtained.  Now 
unto  this  purpose  also,  the  constitution  of  Emmanuel  was 
most  suitable;  or  the  setting  up  of  this  one  eminent  tem- 
ple first,  God  ill  Christ.  This  was  a  leading  case,  and 
had  a  further  design:  it  was  never  meant  that  the  Divine 
presence  shoulil  be  confined  to  that  one  single  Person,  or 
only  that  God  should  have  a  temple  on  earth  as  long  as 
the' Man  Christ  should  reside  there;  but  he  was  to  be  the 
primnrij  origiiitil  Temple  ;  and  his  beingso,  did  contribute 
to  the  making  us  willing  to  become  his  temples  also. 

Ul.  As  here  was  the  fulness  of  that  Spirit,  by  whose 
power  and  influence  that,  and  all  the  suWquent  work, 
was  lo  be  wrought  in  us:  which  fulness  is  bv  that  blessed 
name  EMMANUEL,  signified  to  be  in  hirii  on  purpose 
lo  he  commiiniraleil.  or  as  what  must  be  some  way  com- 
mon unto  God  wilh  us.  Our  aversion  was  not  easily 
vincible:  the  people,  it  was  said,  (speaking  of  the  reign  of 
Emmanuel,)  should  be  willing  in  the  dav  of  his  power; 
(Ps.  ex.  3.)  and  as  it  follows,  in  the  beauties  of  holiness, 
1  Chr.  xvi.  29.  This  was  a  known  name  of  God's  tem- 
ple, for  the  building  whereof  David  was  now  preparing, 
.iiifl  wh.Tcto  ihe  pa.s.sagcs  agree,  Ps.  ixvii.  4.  Ps.  xcvi.  8,  9. 
And  thai  spiritual  one  whereof  we  speak  must  be  here 
chiefly  meant,  whereof  the  Christian  world,  in  its  exterior 
frame,  is  but  the  outer  court ;  or  is  subordinate  lo  the  interior 


60 


THE  LIVING  TEMPLE. 


Past  II. 


frame,  and  lo  ihe  work  thereof,  but  as  scaffolds  to  the  build- 
ing which  they  enclose.  The  people  shall  be  willing,  but 
not  otherwise  than  being  made  so  by  his  pmver ;  and  that 
not  always  put  forth,  but  in  the  day  of  his  power;  on  a 
noted  memorable  day;  a  day  intended  for  the  demonstra- 
tion and  m.-ignil'ying  of  his  power  ;  ».  c.  the  season  when 
Emmanuel  (the  Lord,  to  whom  the  speech  was  addressed) 
would  apply  and  set  himself,  even  with  his  might,  tu  the 
great  work  of  restoring  and  raising  up  the  temple  of  God : 
a  work  not  to  be  done  by  might  and  power,  (according  to 
the  common,  vulgar  notion  thereof,  by  which  nothing  is 
reckoned  might  and  power  but  a  visible  arm  of  Hesh,  hosts 
and  armies,  horses  and  chariots,)  but  by  my  Spirit,  saith 
the  Lord  of  hosts,  Zech.  iv.  Then,  though  the  spirits  of 
men  swell  as  mountains,  in  proud  enmity  and  opposition, 
(which  must  be  levelled  where  this  building  is  designed,) 
those  moimtains  shall  appear  bubbles  ;  what  are  they  be- 
fore this  great  imdertaker  1  They  shall  become  a  plain, 
when  the  Head-stone  is  brought  forth  with  shoutings, 
unto  which  the  cry  shall  be,  Grace,  grace.  bThis  is  the 
Stone  laid  in  Zion  for  a  foundation,  sure  and  tried,  elect 
and  'precious;  disallowed  by  men,  but  chosen  of  God  ; 
the  d  chief  Stone  of  the  corner ;  a  living,  spirituous  Stone, 
from  which  is  a  mighty  effluence  of  life  and  spirit,  all  to 
attract  and  animate  other  stones,  and  draw  them  into  union 
with  itself,  .so  as  to  compact  and  raise  up  this  admirable 
fabric,  a  spiritual  house  for  "  spiritual  sacrifice,  acceptable 
to  God  by  Jesus  Christ :"  a  Stone  that  shall  spread  life 
through  the  whole  frame  ;  called  therefore  a  "Branch,  as 
well  as  a  Stone,  whereto  is  attributed  the  w-ork  and  the 
glory  of  building  God's  temple.  "  Behold  the  Man  whose 
name  is  the  Branch  ;  and  he  shall  grow  up  out  of  his 
place,  and  he  shall  build  the  temple  of  the  Lord ;  even 
he  shall  build  the  temple  of  the  Lord ;  and  he  shall  bear 
the  glory,"  &c.  chap.  vi.  A  plain  indication,  that  the 
prophecies  of  that  book  did  not  ultimately  terminate  in 
the  restoration  of  the  temple  at  Jerusalem;  but,  more 
mystically,  intended  the  great  comprehensive  temple  of 
the  living  God,  which  the  Messiah  should  extend  and 
diffuse,  by  a  mighty  communication  of  his  Spirit,  through 
the  world ;  when  (as  is  afterwards  said,  v.  15.)  "  they  that 
are  afar  off  shall  come  and  build  in  the  temple  of  the 
Lord;  "and  the  inhabitants  of  one  city  shall  go  to  an- 
other, saying.  Let  us  go  speedily  to  pray  before  the  Lord, 
and  to  seek  the  Lord  of  hosts ;  I  will  go  also.  Many 
people  and  strong  nations,"  &c.  chap.  viii.  20,  21,  22. 
Ten  men  out  of  all  languages  to  one  Jew,  that  shall  say, 
We  will  go  with  you,  for  we  have  heard  that  God  is  with 
you.  Mic.  iv.  2.  This,  'tis  said,  shall  be  at  Jerusalem, 
but  it  mu.st  be  principally  meant  of  the  New  Jerusalem, 
that  Cometh  down  from  heaven,  that  is  from  above,  that  is 
free  with  her  children,  and  is  the  mother  of  us  all.  And 
how  plentiful  an  effusion  of  Spirit !  how  mighty  and  gene- 
ral an  attraction,  by  it,  is  signified  in  all  this,  by  which  .so 
deeply  rooted  an  aversion  to  God  and  serious  living  re- 
ligion, a.s  is  known  to  be  common  to  men,  is  overcome,  and 
tnrneti  into  willingness  and  inclination  towards  him  !  And 
whereby  that  great  primary  temple,  CHRIST,  replenished 
with  the  divine  fulness,  multiplies  itself  into  so  many,  or 
enlarges  it.self  into  that  one,  his  church ;  called  also  his 
body,  (as  both  his  verv  body  and  that  church  are  called  hi-- 
temnle,)  Ihe  fulness 'of  him  that  fillelh  all  in  all.  Nor 
needs  it  scruple  us,  or  give  us  any  trouble,  that  we  find 
this  name  of  a  temple  placed  upon  a  good  man  singly  and 
alone,  sometimes  upon  the  whole  community  of  such 
together.  Each  one  bears  a  double  habitude — direct 
towards  God,  by  which  he  is  capable  of  being  his  private 
man.sion  ;  collateral  towards  our  fellow  Christians,  where- 
by he  is  a  part  of  his  more  enlarged  rlwelling.  Whensoever 
then  any  accession  is  made  to  this  spiritual  temple,  begun 
in  Christ  himself,  it  is  done  by  a  I'urlher  diffusion  of  that 
Spirit,  whereof  that  onijiHa/  Temple  is  the  first  receptacle. 
VIII.  But  moreover,  because  it  was  a.  rational  subject 
that  was  to  be  wrought  upon,  it  is  also  to  be  expected 
that  the  work  itself  be  done  in  a  rational  wai/.  These 
that  must  be  made  living,  and  that  were  before  mlelligenl 
stones,  were  not  to  be  hewed,  squared,  polished,  and  moved 
to  and  fro  by  a  violent  hand;  but  being  to  be  rendered 


willing,  must  be  dealt  with  in  a  way  suitable  to  the  effect 
to  be  wrought.  They  are  themselves  to  come  as  lively 
stones,  to  the  living  Comer-stone,  by  a  viial  act  of  their 
own  will;  which,  we  know,  is  not  to  be  moved  by  force, 
but  rational  allurement.  Wherefore  this  being  the  thing 
to  tie  brought  about,  it  is  not  enough  to  inquire  or  under- 
stand by  what  power,  but  one  would  also  covet  to  know 
by  what  motive  or  inducement,  is  this  willingne.'^s  and  vital 
co-operation  brought  lo  pass  ;  and  we  shall  find  this  angi- 
nal Temple,  the  Emmanuel,  had  not  only  in  it  a  spring  of 
sufficient  power,  but  also, 

'idly.  Carried  with  it  enough  of  argument  and  rational 
inducement,  whereby  to  persuade  and  overcome  our  wills 
into  a  cheerful  compliance  and  consent.     And  that, 

IX.  1.  As  it  was  itself  the  most  significant  demon- 
stration of  divine  /oit,  than  which  nothing  is  more  apt  to 
move  and  work  upon  the  spirit  of  man.  The  bonds  of 
love  are  the  cords  of  a  man,  (Hos.  xi.  4.)  of  an  attractive 
power,  most  peculiarly  suitable  to  human  nature :  We 
love  him,  because  he  first  loved  us,  1  John  iv.  This  is 
rational  magnetism.  When  in  the  whole  sphere  of  beings 
we  have  so  numerous  instances  of  things  that  propagate 
themselves,  and  beget  their  like,  can  we  suppose  the  divine 
love  to  be  only  barren  and  destitute  of  this  power  1  And 
we  find,  among  those  that  are  born  of  God,  there  is  no- 
thing more  eminently  conspicuous,  in  this  production,  than 
love.  This  new  creature  were  otherwise  a  dead  creature. 
This  is  its  very  heart,  life,  and  soul;  that  which  acts  and 
moves  it  towards  God,  and  is  the  spring  of  all  holy  ope- 
rations. Since  then  love  is  found  in  it,  and  is  so  eininent 
a  part  of  its  composition,  what  should  be  the  parent  of 
this  love,  but  love'!  Nor  is  this  a  blind  or  unintelligent 
production,  in  respect  of  the  manner  of  it,  either  on  the 
part  of  that  which  begets,  or  of  that  which  is  begotten: 
not  only  he  who  is  propagating  his  own  love,  designs  it, 
and  know^s  what  he  is  about,  but  he  that  is  hereby  made 
to  love,  knows  whereto  he  is  to  be  formed,  and  receives, 
through  an  enlightened  mind,  the  very  principle,  power, 
and  spirit  of  love.  Is  his  love  the  cause  of  ours;  or  do 
we  love  him,  because  he  loved  us  first  1  And  what  sort  of 
cause  is  it  1  or  how  doth  it  work  its  efi'ect,  otherwise  than 
as  his  love,  testified  and  expressing  itself,  lets  us  see  how 
reasonable  and  congruous  it  is,  that  we  should  love  back 
again'?  As  is  more  than  intimated,  by  the  .■same  sacred 
writer,  in  that  epistle :  "  Hereby  perceive  we  the  love  of 
God,"  &c.  chap.  iii.  16.  Somewhat  or  other  must  first 
render  his  love  perceivable  to  us,  that  thereby  we  may  be 
induced  to  love  him  for  his  own,  and  our  brother  for  his 
sake.  And  again,  "  We  have  known  and  believed  the 
love  that  God  hath  to  us.  God  is  love,"  &c.  After  which 
it  shortly  follows,  "  We  love  him,  because  he  first  loved 
us;"  q.d.  The  way  of  God's  bringing  us  to  that  love- 
union  with  himself,  that  we  by  love  dwell  in  him,  and  he 
in  us,  is,  by  his  representing  himself  a  Being  of  love. 
Till  he  beget  in  us  that  apprehension  of  himself,  and  we 
be  brought  to  k-now  and  believe  the  love  that  he  hath  to- 
wards us,  this  is  not  done.  But  where  have  we  that 
representation  of  God's  love  toward  us,  save  in  Emmanuell 
This  is  the  sum  of  the  ministry  of  reconciliation,  or  which 
is  all  one,  of  making  men  love  God,  to  wit,  that  God  was 
in  Christ  reconciling  the  world  lo  himself,  &c.  2  Cor.  v. 
18,  lit.  This  was  the  very  make  and  frame,  the  ccmsti- 
tiiticm  and  ilesi<;n,  of  the  original  Temple,  to  be  the  "  Ta- 
bernacle of  witness  ;"  a  visible  testimony  of  the  love  of 
God,  and  of  his  kind  and  gracious  propensions  towards 
the  race  of  men,  however  they  were  become  an  apostate 
and  degenerous  race;  to  let  them  see  how  inclined  and 
willing  he  was  to  become  acquainted  again  with  them,  and 
that  the  old  intimacy  and  friendship,  long  since  out-worn, 
might  be  renewed.  And  this  gracious  inclination  was 
testified,  partly  by  Christ's  taking  up  his  abode  on  earth ; 
or  by  Ihe  erecting  of  this  onginai  Timplc,  by  the  Word's 
being  made  flesh,  (John  iv.)  wherein  (as  the  Greek  ei- 
pres.ses  it  ()  he  did  tabernacle  among  us.  That  wherea.s  we 
did  dwell  here  in  earthly  labernacles,  (only  now  destitute 
and  devoid  of  the  divine  presence,)  he  mast  kindly  comes 
and  pitches  his  tent  amongst  our  tents ;  sets  up  his  taberna- 
cle by  ours,  replenished  and  full  of  God ;  so  thai  here  the 


Ciuf.  V. 


THE  LIVING  TEMPLE. 


divine  glory  was  familiarly  visible,  the  glor)'  of  the  only 
begotten  Son  of  the  Futlier,  sliming  with  mild  and  gentle 
rays,  such  as  shuiilil  allure,  not  alTright  us,  nor  their  terror 
make  us  afraid.  A  vail  is  most  condescendingly  put  on, 
lest  majesty  should  too  potently  strike  disaccustomed  and 
mLsgiving  minds  ;  and  what  is  more  terrible  of  this  glory, 
is  allayed  by  being  interwuven  with  "grace  and  truth." 
Upon  this  account  might  it  now  truly  be  proclaimed, 
"  Behold,  the  tabernacle  of  God  is  with  men  !"  That  is 
pcrfonneri  which  once  seemed  hardly  credible,  and  (when 
thai  temple  wa.s  raised  that  was  intended  but  for  a  type 
and  shadow  of  this)  was  spoken  of  with  wondering  expos- 
tulation :  "  In  very  deed  will  God  dwell  with  men  on 
earth  !"  Whereas  it  might  have  been  reasonably  thought 
this  world  should  have  been  forever  forsaken  of  God,  and 
no  appearance  of  him  ever  have  been  seen  here,  imless 
with  a  design  of  taking  vengeance  ;  how  unexpected  and 
surprising  a  thing  was  this,  that  in  a  slate  of  so  comfortless 
darKne^s  and  desolation,  the  "day-spring  from  on  high 
should  visit  it,"  and  that  God  should  come  down  and 
settle  himself  in  so  mean  a  dwelling,  on  purpose  to  seek 
the  acijuaintance  of  hLs  olTending,  disaffected  creature! 
But  chiefly  and  more  eminently  this  his  gracious  inclina- 
tion was  testified, — 

By  the  manner  and  design  of  his  leaving  this  his  earthly 
abode,  and  yielding  that  his  temple  to  destruction  :  "  De- 
stroy this  temple,  and  I  will  raise  it  up."  This  being  an 
animated  living  temple,  could  not  be  destroyed  without 
.sense  of  pain,  unto  which  it  could  not  willingly  become 
subject,  but  upon  design  ;  and  that  could  be  no  other  than 
a  design  of  love.  When  he  could  have  commanded  twelve 
legions  of  angels  to  have  been  the  guardians  of  this  temple, 
to  expose  it  to  the  violence  of  profane  and  barbarous 
hands  I  this  could  proceed  from  nothing  but  love ;  and 
greater  love  could  none  show,  especially  if  we  consider 
what  was  the  designed  event.  This  temple  was  to  fall  but 
single,  that  it  might  be  raised  manifold:  it  was  intended 
(as  it  came  to  pass)  to  be  multiplied  by  being  destroyed  ; 
as  himself  elegantly  illustrates  the  matter :  "  Verily,  verily, 
I  say  unto  you.  Except  a  com  of  wheat  fall  into  the  ground 
and  die,  it  abideth  alone;  but  if  it  die,  it  hringeth  forth 
much  fruit ;"  (John  xii.)  which  he  afterwards  expresses 
without  a  metaphor.  "  And  I,  if  I  be  lifted  up  from  the 
earth,"  signifying,  as  it  follows,  the  death  he  should  die, 
"  will  draw  all  men  unto  me." 

We  will  not  here  insist  on  what  was  .said  before,  that 
hereby  the  way  was  opened  for  the  emission  of  the  Spirit, 
which,  when  ii  came  forth,  performed  such  wonders  in  this 
kind,  creating  and  forming  into  temples  many  a  disafTecied 
unwilling  heart.  Whence  it  mav  be  .seen,  that  he  forsook 
that  his  present  dwelling ;  not  that  he  might  dwell  here 
no  longer,  but  only  to  change  the  manner  of  his  dwelling, 
and  that  he  might  dwell  here  more  to  common  advantage: 
the  thing  he  intended,  when  he  came  down.  He  came 
down,  that  by  dying,  and  descending  low  into  the  lower 
parts  of  the  earth,  he  might  make  wav  for  a  glorious  a.scent ; 
and  a-scemled,  that  he  might  fill  all  things;  (Eph.  iv.)  that 
he  might  give  gifts  to  men,  even  the  rebellious  also,  that 
he  might  dwell  among  them,  Ps.  Ixviii.  Not,  I  say,  to 
insist  on  this,  which  shows  the  power  by  which  those  great 
effects  were  wrought,  we  may  also  here  consider  the  way 
wherein  they  were  wrought ;  1. 1.  by  way  of  representation 
and  demonstration  of  the  divine  love  to  men.  How 
brightly  did  this  shine,  in  the  glorious  ruin  and  fall  of  this 
temple  '  Herein,  how  did  redeeming  love  triumph  !  how 
mightily  did  it  conquer,  and  slay  the  enmity  that  wrought 
in  the  minds  of  men  before !  Here  he  overcame  by  dying, 
and  slew  by  being  slain.  Now  were  his  arrows  sharp  in 
the  hearts  of  enemies,  by  which  they  became  subject.  Ps. 
xlv.  What  wounded  him,  did,  bv  a  .strong  reverberation, 
wound  them  back  again.  How  inwardly  were  thousands 
of  them  pierced  by  the  sight  of  him  whom  thev  had 
pierced  !  \Vn\-  sharp  a  sting  was  in  those  words,  "  There- 
fore let  all  the  house  of  Israel  k-now  assureijlv,  that  God 
hath  made  that  same  Jesus,  whom  ve  crucified,  both  Lord 
and  Christ  I"  Acts  ii.  For  it  immediately  follows,  "  When 
they  heard  this,  they  were  pricked  to  the  heart."  They 
that  crucified  him,  are  cnicified  with  him;  are  now  iii 
agonies,  and  willing  to  vield  to  any  thinglhev  are  required: 
"Men  and  brethren,  what  shall  we  do  1"    'He  may  have 


temples  now,  for  taking  them;  the  most  obdurate  hearts 
are  overcome :  and  what  could  be  so  potent  an  argument  1 
what  so  accommodate  to  the  nature  of  man  ;  so  irresistible 
by  111  To  behold  lliis  livc-teraple  of  the  living  God,  the 
sacred  habitation  of  a  Deity,  full  of  pure  and  holy  Life  and 
vigour,  by  vita!  union  with' the  elemal  Godhead, 'volunta- 
rily devoted  and  made  subject  to  the  most  painful  and 
ignominious  suffering,  purposely  to  make  atonement  for 
the  oflence  done  by  revolted  creatures  against  their  rightful 
Lord  !  What  rocks  would  not  rent  at  this  spectacle  1 
Enough  to  pot  the  creation  (as  it  did)  into  a  paroxysm, 
and  bring  upon  it  travailing  pangs  !  And  how  stran'ge  if 
the  hearts  of  men,  only  next  and  mast  closely  concerned, 
should  alone  be  unmoved,  and  without  the  sense  of  such 
pangs  !  Well  might  it  be  said,  "  1,  if  I  be  lift  up,  will 
draw  all  men,"  without  any  .such  diminishing  sense  as  to 
mean  by  that  all  a  verv  few  onlv  ;  not  intending  so  much 
bv  It  the  effect  wnjughi,  (though  that  al.so  be  not  incon- 
siderable,) as  the  power,  or  natural  aptitude  of  the  cause, 
q.  (i.  This  were  enough  to  vanquish  and  subdue  the  world, 
to  mollify  even,'  heart  of  man  ;  and  to  leave  the  character 
upon  them  of  must  inhuman  creatures,  and  unworthy  to 
be  called  men.  that  shall  not  be  drawn.  It  might  be  ex- 
pected, that  every  one  that  hath  not  abandoned  humanity, 
or  hath  the  .spirit  of  a  man  in  him,  should  be  wrought 
tipon  by  this  means  :  and  they  cannot  but  incur  most  fear- 
ful guilt,  even  all  men,  who  once  having  notice  of  this 
matter,  are  not  effectually  wrought  upon  by  it. 

Upon  which  account,  the  apostle  asks'the  Galalians, 
(who  had  not  otherwise  seen  this  sight  than  as  the  gospel- 
narrative  had  represented  it  to  them,)  who  had  bewitched 
them  that  they  should  not  obey,  before  whose  eyes  Christ 
had  been  set  forth  crucified  among  them  ;  intimating,  that 
he  could  not  account  them  less  than  bewitched,  whom  the 
representation  of  Christ  crucified  did  not  captivate  into  his 
obedience.  And  since,  in  his  crucifixion,  he  was  a  sacri- 
fice, i.  e.  placatory  and  reconciling,  and  that  reconciliations 
are  always  mutual,  of  both  the  contending  parties  to  one 
another,  it  must  have  the  proper  influence  of  a  sacrifice 
immediately  upon  both,  and  as  well  mollify  men's  hearts 
iiiwanls  Gtid,  as  procure  that  he  should  express  favourable 
inclinations  towards  them.  That  is,  that  all  enmity  should 
cease,  and  be  abolished  for  ever ;  that  wrongs  be  forgotten, 
rights  restored,  and  entire  friendship,  amity,  and  free  con- 
verse, be  renewed,  and  be  made  ])erpetual.  All  which 
signifies,  that  by  this  means  the  spirits  of  men  be  so 
wrought  upon  that  they  render  back  to  God  his  own  tem- 
ple, most  willingly,  not  merely  from  an  apprehension  of 
his  right,  but  as  overcome  by  his  love ;  and  valuing  his 
presence  more  than  their  own  life.  Guilt  is  very  apt  to  be 
always  jealous.  No  wonder  if  the  spirits  of  men,  consciotis 
of  so  great  wrong  done  to  God,  (and  a  secret  consciousness 
there  may  be  even  where  there  are  not  ver)'  distinct  and 
explicit  reflections  upon  the  case,)  be  not  very  easily  in- 
duced to  think  God  reconcilable.  And  while  he  is  not 
thought  so,  what  can  be  expected  but  obstinate  aversion 
on  their  pan?  For  what  so  hardens  as  despair'?  Much 
indeed  might  be  collected,  by  deeply-considering  minds, 
of  a  propension,  on  GikI's  part,  lo  peace  and  friendship, 
from  the  course  of  his  providence,  and  present  dispensation 
towards  the  world ;  his  clemency,  long-suffering,  and  most 
of  all  his  bounty,  towards  them.  These  lead  to  repent- 
ance in  their  own  natural  tendency  :  yet  are  they  but  dull 
insipid  gospel  in  themselves,  to  men  drowned  in  sensuality, 
buried  in  earlhliness,  in  whom  the  Di\-ine  Spirit  breathes 
not,  and  who  have  provoked  the  B.  Spirit  to  keep  at  a 
distance,  by  having  siupified  and  laid  asleep  the  consider- 
ing power  of  their  own  spirit.  Nor  are  these  the  usual 
means,  apart  and  by  them.sclves,  which  the  Spirit  of  God 
is  wont  to  work  by  upon  the  hearts  of  men,  as  experience 
and  observation  of  the  common  state  of  the  pagan  world 
doth  .sadly  te.stify,  and  without  the  concurrence  of  that 
blessed  Spirit,  even  the  most  apt  and  suitable  metuis  avail 
nothing. 

Bui  now  whers  this  is  so  cxpre.s.s  a  testification,  as  we 
find  in  the  gospel  of  Christ,  of  Goil's  willingness  to  be 
reconciled  :  a  proclamation  distinctly  made,  that  imports 
no  other  thing  out  glory  to  God  in  the  highest,  peace  on 
earth,  and  good-will  towards  men  ;  (for  confirmation 
whereof,  the  Son  of  God  incarnate  is  represented  slain. 


THE  LIVING  TEMPLE. 


Pabt  II. 


and  offered  up  a  bloody  sacrifice ;  and  that  we  mi^ht  see 
at  once  bolli  that  GJod  is  reconcilable,  by  the  highest  de- 
monstration imaginable,  and  how  or  upon  what  terms  he 
comes  to  be  so;)  no  place  fur  reasonable  doubt  any  longer 
remains.  We  have  before  our  eyes  what,  by  the  wonder- 
ful strangeness  of  it,  should  engage  the  most  stupid  minds 
to  consider  the  matter;  what  ought  to  assure  the  most 
misgiving  doubtful  mind,  that  God  is  in  good  earnest, 
and  intends  no  mockery  or  deceit  in  his  ofl'er  of  peace  ; 
and  what  ought  to  melt,  mollify,  and  overcome  the  most 
obdurate  heart.  Yea,  not  only  what  is  in  its  own  nature 
most  apt  to  woik  towards  the  producing  these  happy  efliicts 
is  here  to  be  found,  but  wherewith  also  the  Spirit  of  grace 
is  ready  to  concur  and  co-work  ;  it  being  his  pleasure,  and 
most  fit  and  comely  in  itself,  that  he  should  choose  to 
imite  and  fall  in  with  the  aptest  means,  and  apply  him- 
.self  to  the  spirits  of  men  in  a  way  most  suitable  to  their 
own  natures,  and  most  likely  to  take  and  prevail  with 
thcTi:  whereupon  the  Gospel  is  called  the  "  ministration 
of  spirit  and  life,  and  the  power  of  God  to  salvation."  But 
that  this  gospel,  animated  by  that  mighty  and  good  Spirit, 
hath  not  univer.sally  spread  it.self  over  all  the  world,  only 
its  own  resolved  and  resisting  wickedness  is  the  faulty 
cause  ;  otherwise  there  had  been  gospel,  and  temples  raised 
by  it,  every  where. 

IX.  3.  This  original  primary  temple  hath  matter  of 
rational  inducement  in  it ;  as  it  gives  us  a  plain  represent- 
ation of  divine  holiness,  brightly  shining  in  human  nature. 
For  here  was  to  be  seen  a  most  pure,  serene,  dispassionate 
mind,  unpolluted  by  any  earthly  tincture,  inhabiting  an 
earthly  tabernacle,  like  our  own.  A  mind  adorned  with 
the  most  amiable,  lovely  virtues,  faith,  patience,  temper- 
ance, godliness ;  full  of  all  righteousness,  goodness,  meek- 
ness, mercifulness,  sincerity,  humility ;  most  abstracted 
from  this  world,  unmoveably  intent  upon  what  had  refer- 
ence to  a  future  state  of  things,  and  the  affairs  of  another 
country ;  inflexible  by  the  blandishments  of  sense  ;  not 
apt  to  judge  by  the  sight  of  the  eye,  or  be  charmed  by  what 
were  most  grateful  to  a  voluptuous  ear  ;  full  of  pity  towards 
a  wretched,  sinful  world,  compassionate  to  its  calamities, 
unprovoked  by  its  sharpest  injuries  ;  bent  upon  doing  the 
greatest  good,  and  prepared  to  the  suffering  of  whatsoever 
evil.  Here  was  presented  to  common  view  a  life  transacted 
agreeably  to  such  a  temper  of  mind  ;  of  one  invariable 
tenor  :  equal,  uniform,  never  unlike  itself,  or  disagreeing 
with  the  exaetest  or  most  strict  rules.  Men  might  see  a 
God  was  come  down  to  dwell  among  them  ;  "  The  Bright- 
ness of  the  Father's  glory,  and  the  express  Image  of  his 
person  ;"  a  Deity  inhabiting  human  flesh  ;  for  such  pur- 
poses as  he  came  for,  could  not  be  supposed  to  carry  any 
more  becoming  appearance  than  he  did.  Here  was,  there- 
fore, an  exemplary  temple,  the  fair  and  lovely  paltern  of 
what  we  were  each  of  us  to  be  composed  and  formed 
unto :  imitating  us  (for  sweeter  insinuation  and  allurement) 
in  what  was  merely  natural,  and  inviting  us  to  imitate 
him  in  what  was  (in  a  communicable  sort)  supernatural 
and  divine.  Every  one  knows  how  great  is  the  power  of 
example,  and  may  collect  how  apt  a  method  this  was  to 
move  and  draw  the  spirits  of  men.  Had  only  precepts  and 
instructions  been  given  men,  how  they  were  to  prepare  and 
adorn  in  themselves  a  temple  for  the  living  God,  it  had, 
indeed,  been  a  great  vouchsafement ;  but  how  much  had 
it  fallen  short  of  what  the  present  state  of  man  did,  in 
point  of  means,  need,  and  call  for  !  How  great  a  defalca- 
tion were  it  from  the  gospel,  if  we  did  want  the  history  of 
the  life  of  Christ !  But  not  only  to  have  been  told  of  what 
materials  the  temple  of  God  must  consist,  but  to  have 
seen  them  composed  and  put  together  ;  to  have  opportu- 
nity of  viewing  the  beautiful  frame  in  every  part,  and  of 
beholding  the  lovely,  imitahle  glory  of  the  whole,  and 
which  \vc  are  to  follow,  though  we  cannot  with  equal  step.-; ; 
how  merciful  condescension,  and  how  great  an  advantage 
is  this  unto  us  !  We  have  here  a  Mate  of  entire  devotcd- 
ness  to  God  (the  principal  thing  in  the  constitution  of  his 
temple)  cxcmplihcd  belbrc  our  eyi's,  logeiher  with  what 
was  most  suitable  besides  to  such  state.  Do  we  not  sec 
how,  in  a  body  of  flesh,  one  may  be  subject  to  the  will  of 
God  ;  to  count  the  doing  of  it  our  meat  and  drink  1  When 
it  imposes  any  thing  grievous  to  be  sufl'ered,  to  say,  "  Not 
my  will,  but  thine  be  done  1"   How  in  all  things  to  seek 


not  our  own  glory,  but  his  1  and  not  to  plejise  ourselves, 
but  him  1  How  hereby  to  keep  his  blessed  presence  with 
us,  and  live  in  his  constant  converse  and  fellow.ship,  nevei 
to  be  \ei\  alone  ;  but  to  have  him  ever  with  us,  as  alwayf 
aiming  to  do  the  things  that  please  him  ?  Do  we  not  know 
how  to  be  tempted,  and  abstain  ;  injured,  and  forgive ; 
di-sobliged,  and  do  good  ;  to  live  in  a  tumultuous  world,  . 
and  be  at  peace  within  ;  to  dwell  on  earth,  and  have  our 
conversation  in  heaven  ■!  We  see  all  this  hath  been  done, 
and  much  more  than  we  can  here  mention  :  and  by  so 
lively  a  representation  of  the  brightest  divine  excellences, 
beautifying  this  original  exemplary  temple,  we  have  a  two- 
fold most  considerable  advantage  towards  our  becoming 
such  ;  viz.  tliat  hereby  both  the  possibility  and  the  loveliness 
of  a  temple  (the  thing  we  are  now  ourselves  to  design)  is 
here  represented  to  our  view  ;  by  the  former  whereof  we 
might  be  encouraged,  by  the  latter  allured,  unto  imitation; 
t/iat  working  upon  our  hope,  this  upon  our  desire  and  love, 
in  order  hereto. 

1.  The  possibility.  I  mean  it  not  in  the  strict  sense  only, 
as  signifying  no  more  than  that  the  thing,  .simply  consider- 
ed, implies  no  repugnance  in  itself,  nor  is  without  the  reach 
of  absolute  omnipotence;  for  as  no  one  needs  to  be  told 
that  such  a  thing  is  (in  this  sense)  possible,  .so  to  be  told 
it,  would  .signify  little  to  his  encouragement.  There  are 
many  things  in  this  sense  not  impossible,  whereof  no  man 
can,  however,  have  the  least  rational  hope  ;  as,  that  another 
world  may  shortly  be  made  ;  that  he  may  be  a  prince,  or 
a  great  man,  therein ;  with  a  thousand  the  like.  But  I 
mean  it  of  what  is  possible  to  divine  power,  (i.  c.  to  the 
grace  and  Spirit  of  God,)  now  ready  to  go  forth  in  a  way 
and  method  of  operation  already  stated  and  pitched  upon 
for  such  purposes.  For  having  the  representation  before 
our  eyes  of  this  original  Temple,  i.  e.  God  inhabiting  hu- 
man flesh  on  earth,  we  are  not  merely  to  consider  it  as  it 
is  in  itself,  and  to  look  upon  it  as  a  strange  thing,  or  as  a 
glorious  spectacle,  wherein  we  are  no  fui'ther  concerned, 
than  only  to  look  upon  it,  and  take  notice  that  there  is  or 
hath  been  seen  such  a  thing  ;  but  we  are  to  consider  how 
it  came  to  pass,  and  with  what  design  it  was  that  such  a 
thing  should  be,  and  become  obvious  to  our  view.  Why 
have  we  such  a  sight  offered  us  7  or  what  imports  it  untc 
US'!  And  when  we  have  informed  ourselves,  by  taking  the 
account  the  gospel  gives  us  of  this  matter,  and  viewed  the 
inscription  of  tnat  great  name,  Emmanuel,  by  wonderful 
contrivance,  inwrought  into  the  verj'  constitution  of  this 
temple,  we  will  then  find  this  to  be  intended  for  a  leading 
case ;  and  that  this  temple  was  meant  for  a  model  and 
platform  of  that  which  we  ourselves  are  to  become  ;  or, 
after  which  the  temple  of  God  in  us  must  be  composed 
and  formed ;  and  so,  that  this  matter  is  possible  to  an 
ordinate,  divine  power,  even  to  that  mighty  Spirit  that 
resides  eminently  in  this  temple,  on  purpose  to  be  trans- 
mitted thence  to  us,  for  the  framing  of  us  to  the  likeness  of 
it ;  and  so  that  the  thing  is  not  merely  possible,  but  de- 
signed also,  ri:.  that  as  he  was,  so  we  might  be  in  this 
world:  (1  John  iv.)  unto  which  is  necessary  our  beliering 
intuition  towards  him,  or  a  fiducial  ack"nowledgment  that 
this  Jesus  is  the  Son  of  God,  come  down  on  purpose  into 
human  flesh,  to  bring  about  a  union  between  God  and  us 
whereupon  that  union  itself  ensues:  the  matter  is  brought 
about,  we  come  to  dwell  in  God,  and  he  m  us,  v.  15. 
And  this  we  collect  and  conclude  from  hence,  that  we  find 
the  same  Spirit  working  mid  breathing  in  us,  which  did  in 
him  ;  "  Hereby  know  we  that  we  dwell  in  him,  and  he  in 
us,  because  he  hath  given  us  of  his  Spirit,"  r.  IS.  And 
though  it  was  an  unuiea.sured  fulness  of  this  Spirit  which 
dwelt  in  ihh primary  temple,  yet  we  are  taught  and  en- 
couraged hence  to  expect  that  a  sufficient  and  proporlion- 
alilc  measure  be  imparted  to  us,  that  we  may  appear  not 
altogether  unlike  or  unworthy  of  him ;  that  this  temple 
and  ours  are  uf  the  same  make,  and  "  both  he  that  sancti- 
fieih,  and  they  that  are  sanctified,  are  all  of  one; '  that  we 
so  far  agree  with  our  original,  that  he  may  not  be  ashamed 
to  call  us  brethren,  Heb.  ii.  And  how  aptly  doth  this 
tend  to  excite  and  raise  our  hope  of  some  great  thing  to  be 
efTecled  in  this  kind  in  us,  when  we  have  the  matter  thus 
exemplified  already  before  our  eyes,  and  do  behold  the 
exact  and  perfect  model  according  whereto  we  ourselves 
are  to  be  framed.    Nor  doth  that  signify  a  little  to  the 


Cbap.  V. 


THE  LIVING  TEMPLE. 


83 


drawingof  our  wills,  or  the  engaging  us  to  a  consent  and 
co-operalion,  as  the  undcr-bnilders,  in  the  work  of  this 
lemple.  A  design  that  in  it.-fll'  appears  advantageous, 
needs  no  more  to  set  it  on  lout,  than  that  it  be  represented 
hopeful.  No  one,  that  understands  any  thing  of  the  nature 
of  man,  is  ignorant  of  the  power  of  hope.  This  one  engine 
moves  the  world,  and  keeps  all  men  busy.  Every  one 
soon  finds  his  present  state  not  perfectly  good,  and  hopes 
some  way  to  make  it  better ;  otherwise,  the  world  were  a 
dull  scene.  Endeavour  would  languish,  or  rather  be  none 
at  all :  for  there  were  no  room  lell  for  design,  or  a  rational 
enterprising  of  any  thing;  but  a  lazy  unconcerned  trifling, 
without  care  which  end  goes  forward,  and  with  an  utter 
indifferency  whether  to  stir  or  sit  still.  Men  are  not,  in 
their  other  designs,  without  hope,  but  their  hope  is  placed 
upon  things  of  no  value  ;  and  when  they  have  gained  the 
next  thing  they  hoped  for  and  pursued,  they  are  as  far  stiH 
as  they  were  Irom  what  they  meant  that  tor.  They  have 
obtained  their  nearer  end,  but  therein  have  mistook  their 
way;  which  they  designed  by  it,  to  their  further  end. 
When  they  have  attained  lobe  rich, yet  they  are  not  happy, 
perhaps  much  further  from  it  thaii  before.  When  they 
have  preyed  upon  the  pleasure  they  had  in  chase,  they  are 
still  unsaiisfied  ;  it  may  be,  guilty  reflections  turn  it  all  to 
gall  and  wormwood.  Many  such  disappointments  might 
make  them  consider,  at  length,  they  have  been  out  all  this 
while,  and  mistaken  the  whole  nature  and  kind  of  the 
good  that  must  make  them  happy.  They  may  come  to 
-think  with  them.selves.  Somewhat  is  surely  lacking,  not 
only  to  our  present  enjoyment,  but  to  our  very  design  ; 
somewhat  it  must  be  without  the  compass  of  all  our  former 
thoughts,  wherein  our  satisfying  good  must  lie.  God  may 
come  into  their  minds  ;  and  they  may  crj'  out.  Oh  !  that 
is  it ;  here  it  was  1  mistook,  and  had  lorgol  myself  Man 
once  had  a  God  !  and  that  God  had  his  temple,  wherein 
he  resided,  and  did  converse  with  man  :  hither  he  must 
be  invited  back.  Yea,  but  his  temple  lies  all  in  ruin,  long 
ago  deserted  and  disused,  forsaken  upon  provocation,  and 
with  just  resentment ;  the  ruin  to  he  repaired  by  no  mortal 
hand  ;  the  wrong  done  to  be  expatiated  by  no  ordinary  sa- 
crifice. All  this  imports  nothing  but  despair.  But  let 
now  the  Emmanuel  be  brought  in;  ihis  original  Temple 
be  offered  to  view,  and  the  design  and  intent  of  it  be  un- 
folded and  laid  open  ;  and  what  a  spring  of  hope  is  here ! 
Or  what  can  now  be  wanting  to  persuade  a  wretched  soul 
of  God's  willingness  to  return  1  Or,  being  now  sensible 
of  his  misery  by  his  absence,  to  make  it  willing  of  his  re- 
turn ;  yea,  and  to  contribute  the  utmost  endeavour  that 
all  things  may  be  prepared  and  put  into  due  order  for  his 
reception  1  Or  if  any  thing  .should  be  still  wanting,  it  is 
but  what  may  more  work  upon  desire,  as  well  a.'*  beget 
hope  :  and  to  this  purpose,  a  narrower  view  of  this  arii;i- 
1UU  Temple  also  serves  ;  that  is,  it  not  only  shows  the  pos- 
sibility, but  gives  us  opportunity  to  contemplate, 

2.  The /«rWi«c,«.i  too  of  such  a  temple.  For  here  is  the 
fairest  representation  that  ever  this  world  had,  or  that 
could  be  had,  of  this  most  delectable  object.  The  Divine 
holiness  incarnate  did  never  shine  sobiisiht.  And  wemav 
easily  apprehend  the  great  advantage  of  having  so  lively 
and  perfect  a  model  set  before  us  of  what  we  are  to  desisii 
and  aim  at.  Rules  and  precepts  could  never  have  allord- 
ed  so  full  a  description,  or  have  furnished  us  with  so  per- 
fect an  idea.  He  that  goes  to  build  a  hoasc,  must  have 
the  project  formed  in  his  mind  before ;  and  (as  hath  been 
said)  he  is  to  make  a  material  house  of  an  immaterial.  So 
here,  we  may  say  the  real  house  is  to  be  built  out  of  the 
mental  or  notional  one.  It  is  true  indeed,  when  we  have 
got  into  our  minds  the  true  and  full  idea  or  model  of  this 
temple,  our  greatest  difficulty  is  not  yet  over:  how  happy 
were  it,  if  the  rest  of  our  work  would  as  soon  be  done! 
And  our  hearts  would  presently  obey  our  light.  If  they 
were  ductile,  and  easy  to  yield,  and  receive  the  stamp  anil 
impression  that  would  correspond  to  a  well  enliehlcned 
mind;  if  we  could  presently  become  conform  and  like  to 
the  notions  we  have  of  what  we  should  be :  what  e.\cel- 
lent  creatures  should  we  appear,  if  on  the  sudden  our  spi- 
rits did  admit  the  hahitual,  fixed  frame  of  holiness,  where- 
of we  sometimes  have  the  idea  framed  in  our  minds!  But 
though  to  have  that  model  irulv  formed  in  our  under- 
standings be  not  sufficient,  it  is  however  necessary :  and 


although  our  main  work  is  not  immediately  done  by  it,  it 
can  never  be  done  without  it.  Truth  is  the  means  of  ho- 
liness ;  "  Sanctify  them  through  thy  truth."  Johnxvii.  17. 
God  hath  chosen  us  to  salvation,  through  .sanctificalion  of 
the  Spirit  and  beliefof  the  truth,  ■2Thess,  ii.  3.  Therefore 
it  is  our  great  advantage  to  have  the  must  entire  and  full 
notion  that  may  be,  of  that  temper  and  frame  of  spirit  we 
should  be  of  When  the  charge  wa.s  given  Moses  of  com- 
posing the  tabernacle,  (that  moveable  temple,)  he  had  the 
perfect  pattern  of  it  shown  him  in  the  mount.  And  to  re- 
ceive the  very  notion  aright  of  this  spiritual  living  tem- 
ple, requires  a  some-way  prepared  mind,  purged  from  w- 
cious  prejudice  and  perverse  thoughts,  posses.scd  with  dis- 
like of  our  former  pollutions  and  deformities  ;  antecedent 
whereto  is  a  more  general  view  of  that  frame  whereimto 
we  are  to  be  composed,  and  then  a  more  distinct  represen- 
tation is  consequent  thereon.  As  we  find  the  prophet  is  di- 
rected first  to  show  the  people  the  house,  that  they  might 
be  ashamed  :  whereupon  it  fullows,  if  they  be  ashamed  of 
that  they  have  done,  then  he  must  show  them  the  form  of 
the  house,  and  the  lashiun  thereof,  and  the  goings  out 
thereof,  and  the  comings  in  thereof,  and  all  the  ordinar.tes 
thereof,  Ezek.  xliii.  10,  11.  How  much  would  it  comluce 
to  the  work  and  service  cf  God's  temple  in  us,  if  upon 
our  having  had  .some  general  intimation  of  his  gracious 
propensions  towards  us,  to  repair  our  ruins,  and  restore 
our  forlorn,  decayed  state,  we  begin  to  lament  after  him, 
and  conceive  inward  re-.ientments  of  the  impurities  and 
desolations  of  our  souVs:  and  shall  now  have  the  distinct 
representation  set  before  our  eyes,  of  that  glorious  work- 
manship which  he  means  to  express  in  our  renovation ! 
How  talcing  and  transporting  a  sight  will  this  be  to  a  soul 
that  is  become  vile  and  luathsnme  in  its  own  eves,  and 
weary  of  being  as  without  God  in  the  world!  6ut  now, 
wherein  shall  he  be  understood  to  give  us  so  exact  an  ac- 
count of  his  merciful  intendments  and  design  in  ihis  mat- 
ter, as  by  letting  us  see  how  his  glory  shone  in  his  own 
incarnate  Son,  his  express  Image  ;  ant^  then  signifying  his 
pleasure  and  purpose  to  have  us  cunfoimed  to  itie  same 
image.  This  is  his  most  apt  and  effiraricjus  method,  when 
he  goes  about  to  raise  his  new  creation,  and  erect  his  inner 
temple ;  (as  it  was,  in  some  respect,  his  way,  when  he 
made  his  first  great  outer  temple  of  the  world;)  "God, 
that  commanded  light  to  shine  out  of  darkness,  hath  shined 
in  our  hearts,  to  give  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ,"  2  Cor.  iv.  That 
glory  .shines  with  greatest  advantage  to  our  transforma- 
tion, in  the  face  or  aspect  of  Emmanuel.  When  we  set 
our  faces  that  way,  and  our  eye  meets  his,  we  put  ourselves 
inio  a  purposed  posture  of  intuition,  and  do  steadily  look 
to  Jesus  ;  "  when  we,  with  open  face,  behold  as  in  a  glass 
the  glory  of  the  Lord,  we  are  changed  fromglor)-  to  glory, 
as  by  the  Spirit  of  Ihe  Lord,"  2  Cor.  iii.  His  verj'  Spirit 
enters  with  those  vital  beams ;  enters  at  our  eye,  and  is 
thence  transfused  through  our  whole  soul. 

The  seed  and  generative  principle  of  the  new  creature 
is  truth  ;  "  Being  born  again,  nol  of  corruptible  seed,  but 
incorruptible,  the  word  of  God."  1  Peter  i.  23.  We  must 
understand  it  of  practical  truth,  or  that  which  serves  to 
show  what  we  are  to  be  and  do,  (cA.  ii.  I,  2,  3,  4.)  in  our 
new  and  regenerate  stale.  Hereby  souls  are  begotten  to 
God,  hereby  they  live  and  grow,  hereby  they  come  and 
join  as  living  stones  to  the  living  Comer-stone,  in  the  com- 
position of  this  spiritual  house :  as  we  see  the  series  of 
discourse  runs  in  this  context.  Now  we  have  this  practical 
truth,  not  only  exhibited  in  aphorisms  and  maxims  in  the 
word,  but  we  have  it  cxempliticd  in  the  life  of  Christ.  And 
W'hen  Ihe  great  renovating  work  is  to  be  done,  the  old  man 
to  be  put  off,  the  new  man  to  be  put  on,  the  spirit  of  our 
mind  to  be  renewed,  our  business  is  lo  Icnrn  Christ,  and 
the  truth  as  it  is  in  Jesus:  (Eph.  iv.  20,  21,  23,  21.)  so  is 
accomplished  the  formalion  of  that  new  man  that  is  after 
God.  And  when  we  become  his  (second)  workmanship, 
we  are  created  in  Christ  Jesus  unto  good  works :  caught 
into  union  with  that  Spirit  which  showed  itself  in  the 
whole  course  of  his  conversation  on  earth,  and  is  gradually 
lo  work  and  form  ns  to  an  imitation  of  him.  Whcreunto 
we  are  not  formed  by  mere  looking  on.  or  by  our  own  con- 
templation onlv  of  his  life  and  actions,  on  the  one  hand: 
(our  rigid  hardness  and  f  tiff  aversion  to  such  a  temper  am! 


81 


THE  LIVING  TEMPLE. 


P*HT  II. 


course  as  his  was,  is  not  so  easily  altered  and  overcome  ;) 
nor,  on  the  other  hand,  is  our  looking  un  useless  and  in 
vain,  as  if  we  were  to  be  formed,  like  mere  stones,  into 
dead  unmoving  statues,  rather  than  living  temples  ;  or  as 
if  his  Spirit  were  to  do  that  work  upon  us,  by  a  violent 
hand,  while  we  know  nothing  of  the  matter,  nor  any  way 
comply  to  the  design.  But  the  work  must  be  done  by  the 
holding  up  the  representation  of  this  primary  temple  before 
our  eyes,  animated  and  replenished  with  divine  life  and 
glory,  as  our  pattern,  and  the  type  by  which  we  are  to  be 
formed,  till  our  hearts  be  captivated  and  won  to  the  love 
and  liking  of  such  a  state  ;  i.  e.  to  be  so  united  with  God, 
so  devoted  to  him,  so  stamped  and  impressed  with  all  imi- 
table  Godlike  excellences,  as  he  was  :  we  are  to  be  so  ena- 
moured herewith,  as  to  be  impatient  of  remaining  what 
we  were  before.  And  such  a  view  contributed  directly 
hereto,  and  in  a  way  suitable  to  our  natures.  Mere  tran- 
sient discourses  of  virtue  and  goodness,  seem  cold  and  un- 
savoury things  to  a  soul  drenched  in  sensuality,  sunk  into 
deep  forgetfulness  of  God,  and  filled  with  aversion  to  ho- 
liness :  but  the  tract  and  course  of  a  life  evenly  transacted, 
in  the  power  of  the  Holy  Ghost,  and  that  is  throughout 
uniform,  and  constantly  agreeable  to  itself,  is  apt,  by  often 
repeated  insinuations,  (as  drops  wear  stones,)  insensibly  to 
recommend  itself  as  amiable,  and  gain  a  liking  even  with 
them  that  were  most  opposite  and  disafTected.  For  the 
nature  of  man,  in  its  most  degenerate  slate,  is  not  wholly 
destitute  of  the  notions  of  virtue  and  goodness,  nor  of  some 
faint  approbation  of  them.  The  names  of  sincerity,  hu- 
mility, sobriety,  meekness,  are  of  better  sound  and  import, 
even  with  the  worst  of  men,  than  of  deceit,  pride,  riot,  and 
wrathfulness :  nor  are  they  wont  to  accuse  any  for  those 
former  things,  under  their  own  names.  Only  when  they 
see  the  broken  and  more  imperfect  appearances  of  them, 
and  that  they  are  rather  offered  at  than  truly  and  con- 
stantly represented  in  practice  ;  this  begets  a  prejudice, 
and  the  pretenders  to  them  become  suspected  of  hypocrisy, 
or  a  conceited  singularity,  and  are  not  censured  as  not 
being  grossly  evil,  but  rather  that  they  are  not  thoroughly 
good.  But  when  .so  unexceptionable  a  course  is  in  con- 
stant view  as  our  Saviour's  was,  this  procures,  even  from 
the  ruder  vulgar,  an  acknowledgment  he  doth  all  things 
well,  and  carries  that  lustre  and  awful  majesty,  as  to  com- 
mand a  veneration  and  respect;  yea,  is  apt  to  allure  those 
that  more  narrowly  observe  into  a  real  love  both  of  him 
and  his  way  ;  especially  when  it  hath  such  a  close  and  is- 
sue, as  appears  no  way  unworthy  of  himself,  or  his  former 
pretensions.  But  all  being  taken  together,  resolves  into 
the  plainest  demonstration  of  most  sincere  devotedness  to 
God,  and  good-will  to  men  ;  upon  which  the  great  stress  is 
laid :  "  And  I,  if  I  be  lift  up,  will  draw  all  men  unto  me." 
And  how  great  a  thing  is  done  towards  our  entire  com- 
pliance with  the  Redeemer's  design  of  making  us  tem- 
ples to  the  living  God,  as  he  himself  was,  when  he,  under 
that  very  notion,  appears  amiable  in  our  eyes!  How  na- 
tural and  easy  is  imitation  unto  love !  All  the  powers  of 
the  soul  are  now,  in  the  most  natural  way,  excited  and  set 
on  work;  and  we  shall  not  easily  be  induced  to  satisfy 
oiirselves,  or  admit  of  being  at  rest,  till  we  attain  a  stale, 
■with  the  loveliness  whereof  our  hearts  are  once  taken 
and  possessed  beforehand.  But  nothing  of  all  this  is  .said 
with  design,  nor  hath  any  tendency,  to  diminish  or  detract 
from  that  mighty  power  of  the  blessed  Spirit  of  God,  by 
whom  men  become  willing  of  the  return  of  the  Divine 
presence  into  its  ancient  residence,  and,  in  subordina- 
tion, active  towards  it;  but  rather  to  magnify  the  excel- 
lency of  that  wisdom,  which  conducts  all  the  exertions 
and  operations  of  that  tiower  so  suitably  to  the  subject  to 
be  wrought  upon,  and  the  ends  and  purposes  to  be  effected 
thereby. 

Upon  the  whole,  the  setting  np  of  this  nrisin^l  lemjlc, 
inscribed  with  the  great  Emmanuel,  or  the  whole  consti- 
tution of  Christ  the  mediator,  hath,  we  see,  set  a  very  ap- 
parent aptitude  and  rich  suffioiencyin  its  kind,  to  the  com- 
posing of  things  between  God  and  men  ;  the  replenishine 
this  desolate  world  with  temples  a^'ain  every  where,  and 
those  with  the  Divine  presence;  both  as  there  was  enough 
in  it  to  procure  remission  of  sin,  enough  to  procure  the 
emission  of  the  Holy  Spirit:  an  immense  fulness  both  of 
righteousness  and  Spirit ;  of  righteousness  for  the  former 


purpose,  and  of  Spirit  for  the  latter,  and  both  of  these,  ia 
distinct  ways,  capable  of  being  imparled;  because  the 
power  of  imparting  them  was  upon  such  terms  obtained, 
as  did  satisfy  the  malediction  and  curse  of  the  violated 
law,  which  must  otherwise  have  everla-stingly  withheld 
both  from  apostate,  offendmg  creatures.  It  is  not  the 
righteousness  of  God,  as  surh,  that  can  make  a  giiilly  crea- 
ture guiltless,  (which  must  rather  oblige  him  still  to  hold 
him  guilty,)  or  the  Spirit  of  God,  as  such,  that  can  make 
him  holy.  Here  is  a  full  fountain,  but  sealed  and  ^^hutup; 
and  what  are  we  the  better  for  that  1  But  it  is  ihe  right- 
eousness and  Spirit  of  Emmannd,  God  with  us ;  of  him 
who  was  made  sin  for  us,  that  we  might  he  made  the 
righteousness  of  God  in  him ;  and  who  was  made  a  curse 
for  us,  that  we  might  have  the  blessing  of  the  promised 
Spirit:  otherwise,  there  were  not  in  him  a  sufficiency  to 
answer  the  exigency  of  the  case  ;  but  as  the  matter  is, 
here  is  abundant  sufficiency  in  boih  respects,  as  we  have 
already  seen.  And  therefore,  the  only  thing  that  remains 
to  be  shown  herein, — is  the  necessity  and  requisiteness  of 
such  means  as  this,  unto  this  end.  For  when  we  take  no- 
tice of  so  great  and  so  rare  a  thing  as  an  Emmanuel,  set 
up  in  the  world  ;  and  find  by  this  solemn  constitution  of 
him,  by  the  condition  of  his  per.son,  his  accomplishments, 
performances,  sufferings,  acquisitions,  the  powers  and  vir- 
tues belonging  to  him,  that  every  thins  hath  so  apt  an  as- 
pect, and  is  .so  accommodate  to  the  restitution  of  lost  man, 
and  of  God's  temple  in  and  with  him ;  we  cannot  but  con- 
fess, here  is  a  contrivance  worthy  of  God.sutBcient  for  its 
end.  So  that  the  work  needs  not  fail  of  being  dune,  if  in 
this  way  it  prove  not  to  be  overdone ;  or  if  the  apparatus 
he  not  greater  than  was  needful  for  the  intended  end  ;  or 
that  the  same  purposes  might  not  have  been  effected  at  an 
easier  rate.  I  design  therefore  to  speak  distinctly  and  se- 
verally of  the  necessity  of  this  course,  in  reference,  1.  To 
the  remission  of  sin.  2.  To  the  emission  or  communica- 
tion of  the  Spirit :  and  do  purposely  reserve  several  things 
concerning  this  latter,  to  be  discoursed  under  this  head: 
after  the  necessity  of  this  same  course  for  the  former  pur- 
pose (wherein  the  latter  also  hath  its  foundation)  hath 
been  considered. 


CHAPTER  VI. 

The  necestity  of  ttiis  constitution  of  Emmanuel  to  the  erecting  God'9  templeD 
the  world.  The  discoursing  of  this  mailer,  proper  on  this  occasion.  As  to 
God's  part  herein,  first,  proposed  to  show.  Ijoth  that  a  recompense  was  ne- 
cessary to  be  made,  and  Ihat  it  coidd  he  made  no  other  way.  Towards  the 
evincing  the  former,  sundry  thines  gradually  laid  down.  The  point  ilsetf  ar- 
gueil,  by  considering  the  injury  done  to  the  divine,  with  what  we  may  sup- 
pose done  to  a  human  government  :  wliCre  repentance  not  constantly 
thought  nsuflrcient  recompenco :  otherwise,  a  penitent  delinquent  was  never 
to  be  punished.  Difference  between  {lod's  paiidon  and  man's  in  most  usual 
cases.  Recompense  for  wrong  done  to  government,  quite  another  thinff 
from  what  answers  the  appetite  of  private  revenge.  Expressions  that  seem 
to  import  it  in  God.  how  to  be  understood.  Shown  that  they  import  no 
more  than  a  constant  will  so  far  to  punish  offences,  as  is  necessary  for  Uio 
asserting  and  iireservnig  the  rights  and  dignity  of  his  government  So  niucll 
most  agreeable,  and  necessarily  lietonging  lo  the  perfection  of  the  divine  na- 
ture.   And  if  Um  justice  of  a  human  government  requires  it,  of  the  divine 

It  may  here  perhaps  be  said.  Why  might  not  the  matter 
have  been  otherwise  brought  about  1  Or,  might  not  God 
of  his  mere  sovereignty  have  remitted  the  wrong  done  to 
him,  without  any  such  atonement ;  and,  upon  the  same  ac- 
count, have  sent  forth  his  Spirit  to  turn  men's  hearts'? 
And  if  that  must  work  bv  arguments  and  rational  persua- 
sives, were  there  not  others  to  have  been  used,  sufficient 
to  this  purpose,  though  the  Son  of  God  had  never  become 
man,  or  died  upon  this  account  1  To  use  means  exceeding 
tlie  value  of  the  end,  may  seem  as  unsuiiable  to  the  divine 
wisdom,  as  not  to  have  used  sufficient.  And  who  can 
think  the  concernments  of  silly  worms  impossible  to  be 
managed,  and  brought  to  a  fair  and  happy  issue,  without 
so  great  things  as  the  incarnation  and  death  of  God's  own 
Son  1 
Wherefore  we  proceed  lo  show,  as  was  promi.sed, 
2.  The  necessity,  as  thecase  stood,  that  this  course  should 
be  taken  for  this  end.  No  man  can  here  think  we  mean 
that  the  end  itself  was  otherwise  necessary,  than  as  the 
freest  love  and  good-will  made  it  so ;  but  that  sup- 
posed, we  are  only  to  evince  thai  this  course  was  the 


Chap.  VI. 


THE  LIVING  TEMPLE. 


86 


necessary  means  to  attain  it.  And  as  to  this,  if  indeed 
that  modesty  and  reverence  were  everj'  where  to  be  found, 
wherewith  it  would  become  dim-sighted  man  to  judge  of 
the  ways  of  Giod,  any  inqnin,'  of  this  kind  mis^ht  be  for- 
borne; and  it  would  be  enough  to  put  us  out  of  doubt, 
that  this  was  the  most  eijual  and  fittest  way,  that  we  see 
it  is  the  way  which  God  haih  taken.  But  that  cross  temper 
hath  found  much  place  in  the  world,  rather  to  dispute 
God's  methods,  than  comport  with  them,  in  an  obedient 
thankful  compliance  and  subserviency  to  their  intended 
ends.  And  how  deeply  is  it  to  be  resented,  that  so  mo- 
mentous a  thing  in  ihe  religion  of  Christians,  and  that 
above  all  other  should  be  the  subject  and  incentive  of  ad- 
miring, devout  thoughts  and  aflections,  should  ever  have 
been  made  intricate  and  perplexed  by  disputation !  That 
the  food  of  life  should  have  been  filled  with  thorns  and 
gravel!  And  what  wa.s  most  apt  to  beget  good  blood,  and 
turn  all  to  strength,  vigour,  and  spirit,  should  be  rendered 
the  matter  of  a  disea.se!  This  can  never  enough  be  taken 
to  hearu  What  complaints  might  the  tortured,  famished 
church  of  Chri.st  send  up  against  the  ill  instrumenus  of  so 
great  a  mischief!  "  Lord !  we  asked  bread,  and  they  gave 
us  a  stone.  They  have  spoiled  the  provisions  of  thy  hou.se. 
Our  pleasantest  fare,  most  delicious  and  strengthening 
viands,  they  have  made  tasteless  and  unsavoury."  What 
expostulations  might  it  use  with  them  !  "  Will  you  not  let 
us  live?  (/'an  nothing  in  our  religion  be  so  sacred,  so  im- 
portant, a-s  to  escape  your  perverting  hands?" 
-  The  ureency  of  the  case  itself  permits  not  that  this 
matter  be  Mienily  passed  over:  a  living  temple  needs  the 
apt  means  of  nourishment  and  growth  ;  and  it  must  be 
nourished  and  grow,  by  what  is  suitable  to  its  conslilu- 
tion :  unto  which  nothing  is  more  inward,  than  the  laying 
this  "  living  Corner-stone." 

We  will  acknowledge  the  rea-sons  of  divers  things  in 
God's  determinations  and  appointments  may  be  very  deeply 
hidden,  not  only  Irom  our  more  easy  view,  but  our  most 
diligent  search :  where  they  are,  his  telling  us  the  matter 
is  so,  or  so,  is  reason  enough  to  us  to  believe  with  reve- 
rence. But  when  they  oft'er  themselves,  we  need  not  be 
afraid  to  see  them ;  and  when  the  matter  they  concern  is 
brought  in  question,  should  be  afraid  of  being  so  treache- 
rous as  not  to  produce  them. 

Now  that  it  was  requisite  this  temple  should  be  so  found- 
ed as  hath  been  said,  is  a  matter  not  only  not  repugnant 
to  the  common  rea.son  of  man,  but  which  fairly  approves 
itself  thereunto:  that  is,  so  far  as  that  though  it  exceed 
all  human  thought,  the  great  Lord  of  heaven  and  earth, 
infinitely  injured  by  the  sin  of  man,  should  so  wonderfully 
condescend;  yet  when  his  sood  pleasure  is  plainly  ex- 
pressed, touching  the  end,  that  nothing  could  be  so  appa- 
rently congruous,  so  worthy  of  himself  so  accommodate  to 
his  design,  as  the  way  which  he  hath  avowedly  taken  to 
bring  it  about.  That  it  might  be  brought  about^  (as  in  all 
reconciliations,  and  as  hath  "ueen  said  concerning  this,)  a 
compliance  was  necessary,  and  a  mutual  yielding  of  both 
the  distanced  parties;  i.e.  that  God  con.sont  to  return  to 
his  desolate  temple,  and  that  man  consent  or  be  willintr  he 
should. 

We  have  shown  that  the  constitution  and  use  of  the 
original  temple,  whereof  the  account  hath  been  given,  was 
sutficient,  and  aptly  conducing  unto  both.  Now  being  to 
show  wherein  ihey  were  also  requisite  or  necessary  to  the 
one  and  the  other,  we  mu^t  acknowledge  them  not  alike 
immediately  neces-sarj-  to  each  of  these  ;  and  must  there- 
fore divide  the  things  in  order  whereto  this  coui-se  wxs 
taken,  and  speak  of  them  severally.  Nor  are  they  to  be 
so  divided,  as  though  the  procurement  of  God's  return  for 
his  part,  and  of  man's  ailiniuing  thereof  for  his  part,  were 
throughout  to  be  severally  considered;  for  God's  part  is 
larger  than  man's,  and  some  way  runs  into  it :  he  is  not 
only  to  give  his  own  consent,  biit  to  gam  man's;  and  he- 
sides  his  own  willing  return  to  repossess  this  his  temple, 
he  is  to  make  man  willing  also  :  or  rather  that  return  or 
repos,session,  rightly  understood,  will  be  found  to  include 
the  making  of  man  willing;  i.  t.  in  that  verv  return  and 
repossession,  he  is  to  put  forth  that  measure  of  power  and 
influence,  by  which  he  may  be  made  so.    All  this  is  God's 


I  Tfait  Id  bead  come*  *o  be  diaeouned  Chap. 

10 


L  9ml  I,  ftc 


1  part,  which  he  doth  graciously  undertake,  and  without 
j  which  noihingcould  be  efi'ected  in  this  matter.  But  then 
because  man  is  to  be  wrought  upon  in  a  way  suitable  to 
I  his  reasonable  nature,  he  is  to  have  such  things  offered  to 
his  consideration,  as  in  their  own  nature  tend  to  persuade 
him;  and  which  that  power  and  spirit,  to  be  put  forth, 
may  use  as  proper  means  to  that  purpose.  Now  it  is  man's 
part  to  consider  such  things,  and  consent  thereupon.  Our 
busine,ss  here,  therefore,  is  to  show  how  necessary  the  con- 
stitution of  Emmanuel  was,  chiefly  and  principally  as  to 
what  now  appears  to  be  God's  part :  and  afterward,  to  say 
somewhat  as  to  our  own. — To  the  former,  it  was  requisite 
that  the  original  Temple,  Emmanvel,  should  be  set  up, 
and  be  used  to  such  immediate  purposes  as  have  been  ex- 
pressed ;  to  the  latter,  was  requisite  the  declaration  hereof. 
— To  the  one,  that  such  a  con.stitution  should  be  ;  to  the 
other,  that  it  be  made  known  to  man. 

II.  First,  then,  in  reference  to  the  former,  this  constitution 
was  necessary,  that  so  there  might  be  a  surticient  means 
for  the  previous  expiation  of  the  offence  done  to  the 
majesty  of  God ;  or  that  the  injurious  violation  of  his  sa- 
cred rights  might  be  suflicicntly  recompensed.  And  here, 
more  particularly,  two  things  are  to  De  cleared;  fHrst, 
That  in  order  to  God's  return,  it  was  neces.sani-such  a  full 
recompense  should  be  nftide  him  ;  serondhi.  That  it  could 
not  he  full  any  other  way  than  this,  by  limmanuel.'  In 
di.^coursing  of  which  things,  it  is  not  intended  to  go  in  the 
usual  way  of  controversy,  to  heap  up  a  great  number  of 
arguments,  and  discuss  particularly  every  little  cavil  that 
may  be  raised  on  the  contrary  part;  bui  plainly  to  offer 
such  considerations  as  may  tend  to  clear  the  truth,  and 
rather  prevent  than  formally  answer  objections  against  it. 

Wherefore  we  say,  (1.)  it  was  necessary  God's  return 
and  vouchsafement  of  his  gracious  restored  presence  to 
man,  as  his  temple,  should  be  upon  terms  of  recompense 
made  him  (or  as  certain  to  be  made)  for  the  indignity  and 
wrong  done  in  the  former  violation  thereof. 

We  do  not  here  need  to  be  curious  in  inquiring,  whether 
the  consideration  of  this  recompense  to  be  made  had 
influence  on  the  gracious  purpo.^e  of  God  in  this  matter, 
or  only  on  the  execution  thereof  Nor  indeed  hath  the 
doubt  any  proper  ground  in  Ihe  present  case,  which,  where 
it  hath  disquieted  the  minds  ot  any,  seems  to  have  pro- 
ceeded from  our  too  great  aptness  to  measure  Goo  by 
ourselves,  and  prescribe  to  him  Ihe  same  methods  we  our- 
selves are  wont  to  observe.  That  Is,  we  find  it  is  our  way, 
when  we  have  a  design  to  bring  about,  upon  which  we  are 
intent,  first  to  propound  the  end  to  ourselves  which  we 
would  have  eflected,  then  to  deliberate  and  consult  by 
what  means  to  effect  it:  whereupon,  we  assign  to  the 
ble.s,sed  God  the  same  course.  But  to  him,  all  his  works 
are  known  from  the  beginning  of  the  world  ;  and  he  ever 
beheld,  at  one  view,  the  whole  tract  and  course  of  means 
whereby  any  thing  is  to  he  done,  which  he  intends  with 
the  intended  end  itself  So  that  we  have  no  reason  to  aftii 
to  him  any  thought  or  puqiose  of  favour  towards  Ihe  sinful 
sons  of  men,  ancicnicr  or  more  early  than  his  prospect  of 
Ihe  way  wherein  that  favourable  purpose  was  to  be  accom- 
plished. 

Nor  again  can  any  act  or  purpose  of  his  towards  his 
creatures  be  otherwise  necessar}*  to  him,  than  from  the 
esjieniial  rectitude  of  the  counsels  of  his  own  will ;  the- 
determinations  whereof  are  such  iis  might  not  have  been, 
or  niiihl  have  been  otherwise,  where  the  thing  determined 
was,  by  those  measures,  a  matter  of  indiffeiency.  Where 
it  was  not  so.  they  are  (however  necessiirv'.  ye'  also)  in 
that  sense  most  free ;  as  they  are  directed  and  approved  by 
his  infinite  wisdom,  and  attended  with  that  complacency 
which  naturally  accompanies  any  act  or  purjxise  ihat  is  in 
iLself  most  exceptionably  congruous,  just,  and  good. 

It  mav  furthermore  be  truly  said,  that  nothing  ought  to 
be  reckiined  possible  to  him,  upon  the  asreement  only 
which  it  holds  to  some  one  aitribute  of  his,  considered 
singly  and  apart  from  all  the  rest :  as,  for  instance,  in  what 
is  next  our  present  case,  to  forgive  all  the  sins  that  ever 
were  committed  against  him,  without  insisting  upon  any 
compensation,  were  vainly  alle?ed  to  be  correspondent  to 
boundless  sovereign  mercy,  if  it  will  not  as  well  accord 


86 


THE  LIVING  TEMPLE. 


Part  II. 


with  infinite  wisdom,  justice,  and  holiness ;  as  it  would 
be  unreasonably  said  to  be  agreeable  enough  to  him,  to 
throw  all  the  creatures  that  never  offended  him  into  an 
endless  nothingness,  in  consideration  only  of  the  abso- 
luteness of  his  power  and  dominion.  But  whatsoever  he 
can  do,  must  be  understood  to  be  agreeable  to  a  Being 
absolutely  and  every  way  perfect. 

Moreover  we  add,  that  whatsoever  is  most  congruous 
and  fit  for  him  to  do,  that  is  truly  necessary  to  him  :  be 
cannot  swerve  in  the  least  tittle,  we  will  not  only  say  from 
what  strict  and  rigorous  justice  doth  exact  and  challenge, 
but  also  not  from  what  is  requisite,  under  the  notion  of 
most  comely  and  decent.  Hath  it  been  said  of  a  mortal 
man,  that  it  was  as  easy  to  alter  the  course  of  the  sun,  as 
to  turn  him  from  the  path  of  righteousness  7  We  must 
suppose  it  of  the  eternal  God  equally  impossible  that  he 
should  be  diverted  from,  or  ever  omit  to  do,  what  is  most 
seemly,  becoming,  and  worthy  of  himself  In  such  things 
wherein  he  is  pleased  to  be  our  pattern,  what  we  know  to 
be  our  own  duty,  we  must  conclude  is  his  nature  :  we 
ought  to  be  found  neither  in  an  unjust  act  or  omission,  nor 
undecent  one ;  and  he  cannot.  And  if  it  belong  to  us  to 
do  what  is  good,  it  more  necessarily  belongs  to  him  to  do 
what  is  best;  i.e.  in  all  things  that  are  any  way  capable 
of  coming  under  a  moral  considferation  ;  for  as  in  other 
matters  it  is  permitted  to  us  to  act  arbitrarily,  so  there  is 
nothing  hinders  but  he  may  much  more.  Wherefore  it  is 
not  hence  to  be  thought  that  therefore  it  was  necessary  this 
universe  and  every  thing  in  it  should  have  been  made  as 
perfect  as  thev  could  be;  as  if  weourselves  will  make  any 
thing  for  our  own  use,  nothing  obliges  us  to  be  so  very 
curious  about  it,  as  that  it  may  be  as  neat  and  accurate  as 
we  can  devise  to  make  it ;  it  will  suffice  if  it  be  such  as 
will  serve  our  turn.  And  indeed,  in  the  works  of  nature, 
it  would  have  been  less  worthy  of  God  to  have  expressed 
a  scrupulous  curio.sity  that  nothing  might  ever  fall  out  be- 
sides one  fixed  rule,  '(especially  in  a  state  of  things  de- 
signed for  no  long  continuance,)  that  should  extend  to  all 
imaginable  particularities ;  as  that  all  men  should  be  of 
the  comeliest  stature,  all  faces  of  the  most  graceful  aspect, 
with  a  thousand  the  like.  But  in  maUers  wherein  there 
can  be  better  and  worse,  in  a  moral  sen.se,  it  seems  a  prin- 
ciple of  the  plainest  evidence,  that  the  blessed  God  cannot 
but  do  that  which  is  simply  the  best;  yea,  while  a  neces- 
sity is  upon  us  not  only  to  mind  things  that  are  true,  and 
just,  and  pure,  but  also  that  are  lovely  and  of  good  report, 
we  have  no  cause  to  doubt,  but  whatsoever  is  comely,  and 
beseeming  his  most  perfect  excellences,  is  an  eternal,  in- 
dispensable law  to  him :  wherefore  it  is  not  enough  to  con- 
sider, in  the  present  case,  what  it  were  strictly  not  unjust 
for  him  to  do,  but  what  is  fit  and  becoming  so  excellent 
and  glorious  a  majesty  as  his. 

Nor  now  can  it  be  a  doubt,  but  that  he  only  is  the  compe- 
tent Judge  of  what  is  becoming  and  worthy  of  himself;  or 
what  is  most  congruous  and  fit  in  itself  to  be  done;  (Isa. 
xl.)  "Who  hath  directed  the  Spirit  of  the  Lord,  or  being 
his  counsellor,  hath  instructed  him  !"  &c.  Surely  the  best 
reason  we  can  exercise  in  this  case,  is  to  think  that  course 
reasonable  which  we  find  God  hath  chosen,  although  we 
had  no  insight  at  all  into  the  matter.  There  are  many 
constitutions  which  we  have  occasion  to  observe  in  the 
course  of  God's  government  over  the  world,  which,  by  the 
constancy  of  them,  we  have  ground  to  think  founded  in 
indispensable  necessity;  though  the  reasons  whereupon 
they  are  necessary,  are  most  deeply  latent  and  hidden  from 
us.  Not  to  speak  of  the  abstruser  paths  and  methods  of 
nature,  wherein  while  we  observe  a  constancy,  yet  perhaps 
we  apprehend  it  might  have  been  some  otherway  as  well: 
perhaps  it  might,  but  it  is  more  than  we  know.  And 
though,  as  hath  been  .said,  we  have  iea.son  to  suppose  that 
the  ways  God  hath  taken,  in  matters  of  this  sort,  may  be 
more  absolutely  arbitrary ;  yet  the  constant  iteration  of  the 
same  thing,  or  continuation  of  the  ancient  settled  course, 
shows  the  peremptoriness  of  the  Creator's  counsel;  and 
seems  to  carry  with  it  an  implied  rebuke  of  our  ignorant 
rashness,  in  thinking  it  might  as  well  be  otherwise;  and  a 
stiff  asserting  of  his  determinations  against  us.  There  are 
none  so  well  studied  naturalists,  as  to  be  able  to  give  a 
rational  arcotmt  why  it  is  so,  and  so,  in  many  instances  ; 
wherein  they  may  yet  discern  the  inflexibleness  of  nature, 


and  perceive  her  methods  to  be  as  nnaherable,  as  they  are 
unaccountable.  'Tis  true,  this  is  obvious  to  be  seen  by 
any  eye,  that  where  things  are  well,  as  they  are,  constancy 
doth  better  than  innovation,  or  change  ;  but  it  verj'  much 
becomes  human  modesty  to  suppose,  that  there  may,  in 
many  cases,  be  other  reasons  to  justify  the  present  course, 
which  we  see  not.  But  we  may,  with  more  advantage, 
consider  the  fixedness  of  that  order  which  God  hath  set, 
unto  the  course  of  his  dispensation,  towards  his  intelligent 
creatures:  wherein  we  shall  only  instance  in  some  few 
particulars. 

As  first,  that  there  is  so  little  discernible  commerce,  in 
the  present  state,  between  the  superior  rank  of  these  crea- 
tures, and  the  inferior.  That  whereas  we  are  well  assured 
there  are  intelligent  creatures,  which  inhabit  not  earthly 
bodies  like  ours,  but  hold  an  agreement  with  us  in  greater 
things;  they  yet  so  rarely  converse  with  us.  When  we 
consider  that  such  of  them  as  remain  innocent,  and  such 
of  us  as  are,  by  Divine  mercy,  recovered  out  of  a  state  of 
apostacy,  are  all  subject  to  the  same  common  Lord  ;  ob- 
serve the  more  substantial  things  of  the  same  law;  have 
all  the  same  common  end;  are  acted  by  the  same  principle 
of  love,  devotedness,  and  zeal  for  the  interest  and  honour 
of  the  great  Maker,  and  Lord  of  all  things.  We  are  all  to 
make  up  one  community  with  them,  and  be  associates  in 
the  same  future  blessed  state;  yet,  they  have  litile  inter- 
course with  us,  they  shun  our  sight.  If  sometimes  they 
appear,  it  is  by  transient,  hasiy  glances ;  they  are  strangely 
shy  and  reserved  towards  us,  they  check  our  inquiries, 
put  us,  and  appear  to  be  themselves  in  reference  thereto, 
under  awful  restraints.  We  know  not  the  reason  of  all 
ihis,  sometimes  we  may  think  with  ourselves,  those  pure 
and  holy  spirits  cannot  but  be  full  of  kindness,  benignity, 
and  love,  and  concerned  for  us  poor  mortals,  whom  they 
see  put  to  tug  and  conflict  with  many  difliculties  and 
calamities;  abused  by  the  cunning  malice  of  their  and  our 
enemy;  imposed  upon  by  the  illusions  of  our  own  senses. 
How  easily  might  they  make  many  useful  discoveries  to 
us,  relieve  our  ignorance  in  many  things,  acquaint  us, 
more  expressly,  with  the  state  of  things  in  the  other  world, 
rectify  our  dark  or  mistaken  apprehensions,  concerning 
many  both  religious  and  philosophical  matters  I  But  they 
refrain,  and  we  know  not  why. 

Again,  that  in  the  daj's  of  our  Saviour's  converse  on 
earth,  there  should  be  so  strange  a  connexion  as  to  them, 
on  whom  he  wrought  miraculous  cures,  between  the  Di- 
vine power,  and  their  faith ;  so  that,  sometimes,  we  find  it 
expressly  said,  He  could  do  no  mighty  work,  because  of 
their  unbelief 

And  we,  lastlv,  instance  in  the  fixedness  of  that  course, 
which  God  hath  set,  for  making  known  to  the  world  the 
contents  of  the  gospel  of  Christ:  so  that  little  is  ever 
done  therein,  immediately,  or  by  extraordinary  means. 
The  apostle  Paul  is  slopped  in  the  career  of  his  persecu- 
tion, by  an  amazing  voice,  and  vision;  but  he  is  left  for 
instruction,  as  to  his  future  course,  to  Ananias.  Unto 
Cornelius  an  angel  is  .sent,  not  to  preach  the  gospel,  but 
to  direct  him  to  send  for  Peter,  for  that  purpose.  The 
Lord  doth  not  immediatelv  himself  instruct  the  Eunuch 
in  the  faitli  of  Christ,  but  directs  Philip  to  do  it ;  and  experi- 
ence shows,  that  (according  to  the  rule  set  in  that  case,  Rom. 
x.)  wliere  they  have  no  preachers,  they  have  no  gospel. 

Now  as  to  all  these  cases,  and  many  more  that  might  be_ 
thought  on,  can  it  be  said  it  would  have  been  unjust,  if 
God  had  ordered  the  matter  otherwise  than  he  haih  ! 
That  we  cannot  so  much  as  imagine,  nor  are  we  to  think 
the  matter  determined  as  it  is,  in  all  such  cases,  by  mere 
will  and  pleasure,  without  a  rea.son ;  which  were  an  ima- 
gination altogether  unworthy  the  Supreme  wisdom;  but 
that  there  are  reasons  of  mighty  force  and  weight,  or  cer- 
tain conftruities,  in  the  natures  of  things  themselves,  obvi- 
Mis  to  the  Divine  understanding,  which  do  either  wholly 
escajie  ours,  or  whereof  we  have  but  very  .shallow,  dark, 
conjectural  apjirehensions ;  as  he  that  .saw  men  as  irees, 
or  as  some  creatures,  of  very  acute  sight,  perceive  what 
to  us  seems  invisible.  And  yet  those  occult  and  hidden 
reasons  and  congruities  have  been  the  foundation  of  con- 
stitutions and  laws,  that  hold  things  more  steadily  than 
adamantine  bands;  and  are  of  more  stability  than  the 
foundations  of  heaven  and  earth. 


OHiP.  VI, 


THE  LIVING  TEMPLE. 


97' 


Furthermore  it  is  to  be  considered,  that  the  rights  of  the 
Divine  government,  the  quality  and  measure  of  offences 
committed  against  it,  and  when  ur  upon  what  terms  they 
may  be  remitted,  or  in  what  case,  it  may  be  congruous  to 
the  dignity  of  that  government  to  recede  from  such  rights ; 
are  matters  of  so  high  a  nature,  that  it  becomes  us  to  be 
very  sparing  in  making  an  estimate  about  them ;  especially 
a  more  diminishing  one  than  the  general  strain  ol  Scrip- 
ture seems  to  hold  forth.  Even  among  men,  how  sacred 
things  are  majesty,  and  the  rights  of  government !  And 
how  much  above  the  reach  of  a  vulgar  judgment !  Suppose 
a  company  of  peasants,  that  understand  little  more  than 
what  is  within  the  compass  of  their  mattock,  plough,  and 
shovel,  should  take  upon  them  to  judge  of  the  rights  of 
their  prince,  and  make  an  estimate  of  the  measure  of 
offences,  committed  against  the  majesty  and  dignity  of 
government ;  how  competent  judges  would  we  think  ihem  ^ 
And  will  we  not  acknowledge  the  most  refined  human 
understanding  as  incompetent  to  judge  of  the  rights  of  the 
Divine  government,  or  measure  the  injuriousiiess  of  an 
offence  done  against  it ;  as  the  meanest  peasant  to  make 
an  estimate  of  these  matters,  in  a  human  government  1 
If  only  the  reputation  be  wronged  of  a  person  of  better 
quality,  how  strictly  is  it  insi-sted  on  to  nave  the  matter 
tried  by  peers,  or  persons  of  equal  rank  '  such  as  are  ca- 
pable ol  understanding  honour  and  reputation  !  How 
would  it  be  resented,  if  an  affront,  put  upon  a  nobleman, 
should  be  committed  to  the  judgment  of  smiths,  and  col>- 
blers ;  especially  if  they  were  participes  criminis,  and  as 
well  parties,  as  judges  1 

When  the  regalia  of  the  great  Ruler  and  Lord  of  heaven 
and  earth  are  invaded,  his  temple  violated,  his  presence 
despised,  his  image  torn  down  thence  and  defaced  ;  who 
among  the  sons  of  men  are  either  great,  or  knowing,  or 
innocent  enough  to  judge  of  the  offence  and  wrong  1  or 
how  fit  it  is  that  it  be  remitted,  without  recompense  !  or 
what  recompense  would  be  proportionable"!  How  sup- 
posable  is  it,  that  there  may  be  congruitics  in  this  matter, 
obvious  to  the  Divine  understanding,  which  infinitely  ex- 
ceed the  measure  of  ours  1 

111.  And  yet,  because  God  speaks  to  ns  about  these 
matters,  and  they  are  our  own  concernments,  as  being  of 
the  offending  parties;  it  is  necessarj-  we  apply  our  minds 
to  understruid  them,  and  possible  to  us  to  attain  to  a  true, 
though  not  to  a  full,  understanding  of  them.  And  though 
we  can  never  fully  comprehend  in  our  own  thoughts  the 
horror  of  the  case,  that  reasonable  creatures,  made  after 
God's  image,  so  highly  favoured  by  him,  capable  of 
blessedness  in  him,  incapable  of  it  any  other  way, 
should  have  arrived  to  that  pitch  of  wickedness  towards 
him,  and  unnaturalness  towards  themselves,  as  to  say  to 
him.  Depart  from  us,  and  cut  themselves  oil"  from  him : 
though  we  may  .owner  lose  ourselves  in  the  contemplation, 
and  be  overwiielmed  by  our  own  thoughts,  than  ever  sec 
through  the  monstrous  evil  of  this  defection:  yet  we  may 
soon  see  it  incomparably  to  transcend  the  measure  of  any 
offence,  that  can  ever  be  done  by  one  creature  against 
another;  or  of  the  most  scandaloiis  affront  the  meanest, 
the  vilest,  the  most  ungrateful,  ill-natured  wretch  could 
have  devised  to  put  upon  the  greatest,  the  most  benign, 
and  best  deserving  prince  the  world  ever  knew.  And  if 
we  can  suppose  an  offence,  of  that  kind,  may  be  of  so 
heinous  a  nature,  and  so  circumstanced  as  (hat  it  cannot 
be  congruous  it  should  be  remitted,  without  some  repara- 
tion made  to  the  majesty  of  the  prince,  and  compensation 
for  the  scandal  done  to  government ;  it  is  ea.sy  to  sup- 
pose it  much  more  incongruous  it  should  be  so  in  the 
present  case. 

Yea,  and  as  it  can  never  be  thought  congruous,  that 
such  an  offence,  against  any  human  governor,  should  be 
pardoned  without  the  intervening  repentance  of  the  delin- 
quent ;  so  we  may  easily  apprehend  also  the  case  to  be 
such,  as  that  it  cannot  be  fit  it  should  be  pardoned  upon 
that  alone,  without  other  recompense.  Whereof  if  any 
should  doubt,  I  would  demand,  is  it  in  anv  case  fit  that  a 
penitent  delinquent,  against  human  laws  and  goveinmeni, 
should  be  punished,  or  a  proportionable  recompense  be 
exacted  for  his  offence,  notwithstanding'?  Surelv  it  will 
be  acknowledged  ordinarily  fit,  and  who  would  take  upon 
him  to  be  the  censor  of  the  common  justice  of  the  world,  in 


all  such  cases  1  or  to  damn  the  proceedings  of  all  times, 
and  nations,  wheresoever  a  penitent  offender  hath  been 
made  to  suffer  the  legal  punishment  of  his  offences,  not- 
withstanding his  repentance  ■?  How  strange  a  maxim  of 
government  would  that  be  :  that  it  is  never  fit  an  offender, 
of  whats(jever  kind,  should  be  punished,  if  he  repent  him- 
self of  his  offence  !  And  surely  if  ever,  in  any  ca.«e,  some- 
what else  than  repentance  be  filly  insisted  on,  as  a  recom- 
pense for  the  violation  of  the  sacred  rights  of  government ; 
it  may  well  be  supposed  to  be  so,  in  the  case  of  man's 
common  delinquency  and  revolt  from  God,  much  more. 

Unto  which  purpose  it  is  further  to  be  considered,  that 
in  this  ca-^e  the  matter  is  much  otherwise  between  God 
and  man,  than,  for  the  most  part,  between  a  secular  prince 
and  a  delinquent  subject :  that  is,  ihat  pardon,  be  it  never 
so  plenary,  doth  (as  pardon)  no  more  than  restore  the  de- 
linquent into  as  good  a  condition  as  he  was  in  before.  But 
what  was,  for  the  most  part,  the  case  before  of  delinquent 
subjects  1  There  are  very  few  that  were  before  the  prince's 
favourites,  his  intimate  associates  and  friends,  with  whom 
he  was  wont  familiarly  to  converse.  Very  often  the  con- 
dition of  the  offender  was  such  before,  that  his  pardon 
only  saves  him  from  the  gallows ;  lets  him  live,  and  enjoy 
only  the  poor  advantages  of  his  former  mean  condition ; 
and  not  always  that  neither :  yea,  or  if  he  were  one  whose 
higher  rank  and  other  circumstances  had  entitled  him  to  a 
nearest  attend.ance  on  the  person  of  the  prince,  and  a  daily, 
inward  conversation  with  him  ;  it  is  possible  he  might  be 
pardoned  with  limitation  as  to  his  life,  or  it  may  be,  fur- 
ther, to  his  estate,  without  being  restored  to  the  honours 
and  offices  about  the  person  of  the  prince,  which  he  held 
only  by  royal  favour:  for  though  princely  compassion 
might  extend  so  far  as  to  let  his  offence  be  expiated  by  le.ss 
than  his  utter  ruin,  yet  also  his  prudent  respect  to  the  dig- 
nity of  his  government  might  not  admit  that  a  person 
under  public  infamy  should  have  the  liberty  of  his  pre- 
sence, intermingle  with  his  councils,  or  be  dignified  with 
more  special  marks  of  his  favour  and  kindness.  Whereas 
in  the  restitution  of  man,  inasmuch  as  before  he  was  the 
temple  and  residence  of  the  great  King,  where  he  afforded 
his  most  inward,  gracious  presence,  the  design  is  to  restore 
him  into  the  same  capacity,  and  to  as  good  condition  as 
he  was  in  before  in  these  respects:  yea,  and  not  only  so, 
but  unspeakablv  to  better  his  case,  to  take  him  much 
nearer  to  himself  than  ever,  and  into  a  more  exalted  state. 
In  order  whereto,  it  was  the  more  highly  congruous  that 
his  offence  be  done  away  by  a  most  perfect,  unexception- 
able expiation ;  that  so  high  and  great  an  advancement  of 
the  most  heinous  offenders,  might  not  be  brought  about 
upon  other  terms  than  should  well  accord  with  the  ma- 
jestv  of  his  government  over  the  world. 

IV.  Here,  therefore,  let  a  comparative  view  be  taken  of 
the  fearful  malediction  and  curse  of  God's  law  upon  the 
transgres,Nors  of  it,  and  of  the  copious  blessing  of  the  gos- 
pel :  that  thereupon  we  may  the  more  clearly  judge  how 
improhahle  it  was  there  should  be  so  vast  a  difference  and 
translation  between  two  so  distant  states,  without  atone- 
ment made  for  transgression  of  so  high  demerit,  and  so 
deeply  resented. 

1.  As  to  the  former,  we  are  in  the  general  told,  (Gal. 
iii.)  that  "cursed  is  everv  one  lhat  continues  not  in  all 
things  written  in  the  book  of  the  law,  to  do  thein."  As- 
tonishing thing!  That  he  should  cui-se  me  who  made 
me!  That  ray  being,  and  a  curse  upon  me,  should 
proceed  from  ihe  word  and  breath  of  the  same  sacred 
mouth  !  Of  how  terrible  import  is  his  curse !  To  be  made 
an  anathema,  separate  and  cut  off  from  God.  and  from  all 
the  dutiful  and  loval  part  of  his  creation !  Driven  forth 
from  his  deli^'hiful  presence!  In  the  same  breath,  it  is 
.said  to  the  loaihe.l  wretch.  Depart — accursed  !  To  be  re- 
duced to  the  condition  of  a  vagabond  on  the  earth,  not 
k-nowing  whiiher  to  go!  Naked  of  Divine  protection  from 
any  violent  hand ;  yea,  marked  out  for  the  butt  of  the 
sharpest  arrows  of  his  own  indignation  !  How  voluminous 
and  extensive  is  his  curse  !  reaching  to  all  one's  concern- 
ments in  both  worlds,  temporal  and  eternal,  of  outward 
and  inward  man.  To  be  cursed  in  one's  basket  and  store, 
in  the  citv  and  field,  in  going  out  and  coming  in  !  Espe- 
cially to  have  all  God's  curses  aud  plagues  meeting  and 
centring  in  one's  very  heart,  to  be  there  smitten  with 


86 


THE  LIVING  TEMPLE. 


PibtIL 


blindness,  madness,  and  astonishment !  How  efficacious 
13  this  curse  !  Not  a  faint,  impotent  wishing  ill  to  a  man, 
but  under  which  he  really  wastes,  and  which  certainly 
blasts,  withers,  and  consumes  him,  and  even  turns  his  very 
blessings  into  curses  !  How  closely  adhering,  as  a  gar- 
ment wherewith  he  is  clothed,  and  as  a  girdle  with  which 
he  is  girt  continually  !  How  secretly  and  subtly  insinuat- 
ing, as  water  into  his  bowels,  and  oil  into  his  bones !  And 
how  deservedly  doth  it  befall !  The  curse  causeless  shall 
not  come ;  this  can  never  be  without  a  cause.  If  another 
curse  me,  it  shows  he  hates  me  ;  if  the  righteous  God  do 
so,  it  signifies  me  to  be  in  myself  a  hateful  creature,  a  son 
and  heir,  not  of  peace,  but  of  wrath  and  a  curse.  And  the 
etTect  must  be  of  equal  permanency  with  its  cause  ;  so  as 
that  God  is  angry  with  the  wicked  every  day,  and  rains 
upon  them  fire  and  brimstone,  and  a  horrible  tempest,  as 
the  portion  of  their  cup ;  indignation  and  wrath,  tribulation 
and  anguish,  upon  every  soul  of  man  that  does  evil,  and 
continually  growing  into  a  treasure,against  the  day  of  wrath. 
2.  View,  on  the  other  hand,  the  copious,  abundant 
blessing  contained  and  conveyed  in  the  gospel.  It  is  a 
call  to  blessing,  that  we  may  inherit  a  blessing:  it  dis- 
covers a  state  begun  with  the  blessedness  of  having  ini- 
quity forgiven ;  a  course,  under  a  continued  blessing,  of 
meditating  on  the  word  of  God  with  delight,  day  and 
night ;  of  being  undefiled  in  the  way :  gives  characters  of 
the  subjects  of  blessings  showered  down  from  the  mouth  of 
Christ  on  the  poor  in  spirit,  pure  in  heart,  the  meek,  mer- 
ciful, &c.:  aims  at  making  them  nigh,  that  were  afar  olf; 
taking  them  into  God's  own  family  and  household ;  making 
them  friends,  favourites,  domestics,  sons,  and  daughters ; 
engaging  them  in  a  fellowship  with  the  Father  and  Son  : 
yet  were  all  these  the  children  of  wrath,  by  nature.  Whence 
xs  this  change  1  A  regression  became  not  the  majesty  of 
heaven.  God's  original  constitution,  that  connected  sin 
and  the  curse,  was  just;  he  abides  by  it,  reverses  it  not. 
To  have  reversed  it,  was  not  to  have  judged  the  offenders, 
but  himself;  but  having  a  mind  to  show  men  mercy,  he 
provides  for  the  expiation  of  sin,  and  salving  the  rights  of 
his  government,  another  way — by  transferring  guilt  and 
the  curse,  not  nulling  them. 

V.  Whereupon,  we  may  also  see  what  made  atonement 
for  sin  so  fundamental  to  a  design  of  grace  ;  the  magnifying 
the  divine  law;  (Isa.  xlii.  41.)  the  asserting  the  equity 
and  righteousness  of  the  supreme  government ;  not,  as 
some  odiously  suggest,  the  gratifying  of  what,  with  us,  is 
wont  to  go  for  a  private  appetite  of  revenge,  from  which 
the  support  of  the  honour  and  the  dignity  of  the  govern- 
ment is  most  remote :  yea,  it  were  horrid  to  suppose  that 
any  such  thing  can  have  place  with  the  blessed  God,  which 
is  one  of  the  most  odious  things  in  the  disposition  of 
lapsed,  degenerate  man — an  aptness  to  take  complacency 
in  the  pains  and  anguish  of  such  as  have  otTended  us ; 
unto  which  purpose,  how  feelingly  would  a  malicious,  ill- 
minded  man,  oltenlimes  utter  the  sense  of  his  heart,  and 
say,  O  the  sweetness  of  revenge  !  So  black  a  thought  of 
God  will  be  most  remote  from  every  pious  breast,  or  that 
is  capable  of  savouring  real  goodness.  Nor  doth  any  pre- 
cept within  the  whole  compass  of  that  revelation  which  he 
hath  given  us,  express  more  fully,  at  once,  both  our  duly 
and  his  own  nature,  than  that  of  loving  our  enemies,  or  of 
forgiving  men  their  trespas.ses.  There  is,  perhaps,  some- 
where (but  O  how  rarely  1)  to  be  found  among  men,  that 
benign,  generous  temperof  mind,  as  when  an  enemy  is  per- 
fectly within  one's  power,  to  be  able  to  take  a  real  solace 
in  showing  mercy ;  when  he  is  in  a  fearful,  trembling  ex- 
pectation, and  hath  even  yielded  himselfa  prey  to  revenge, 
to  take  plea-sure  in  surprising  him  by  acts  of  kindness  and 
compassion  :  one  that  can  avow  the  contrary  sentiment  to 
the  spirit  of  the  world,  and  to  them  who  so  emphatically 
say,  How  sweet  is  revenge !  and  can  with  greater  iruflot 
oppose  to  it  t/iat,  as  the  undisguised  sense  of  his  soul,  O 
but  how  much  sweeter  is  it  to  forgive  !  Thaji  this,  there  is 
no  where  to  be  seen  a  more  lively  resemblance  of  God  ;  a 
truer  and  more  real  pari  of  His  living  image,  who  hath 
commanded  us  to  love  our  enemies;  if  they  hunger,  to 
feed  them  ;  to  ble.ss  them  that  curse  us  ;  to  pray  for  them 
that  despitefully  use  us,  and  persecute  us ;  that  we  may 
ne  his  children,  that  we  mav  snow  ourselves  born  of  him, 
and  to  have  received  from  liim  a  new,  even  a  divine,  na- 


ture, one  truly  agreeable  to  and  resembling  his  own  ;  and 
unto  him,  the  acts  and  operations  that  naturally  proceed 
from  this  temper  of  spirit,  are  more  grateful  and  savoury 
than  all  whole  burnt-ofl'erings  and  sacrifices.  So  are  we  to 
frame  our  conceptions  of  the  ever  blessed  God,  if  either 
we  will  take  the  rationally  coherent  and  self-consistent 
idea  of  an  absolutely  perfect  Being,  or  his  own  frequent 
affirmations  who  best  understands  his  own  nature,  or  the 
course  of  his  actual  dispensations  towards  a  sinful  world, 
for  our  measure  of  him. 

VI.  But  is  it  a  difficulty  to  us  to  reconcile  with  all  this 
such  frequent  expressions  in  the  sacred  volume,  as  import 
a  steady  purpose  that  all  the  sins  of  men  .shall  be  answered 
with  an  exactly  proportionable  measure  of  punishment  •? 
That  every  transgression  shall  have  a  just  recompense  of 
reward  1  That  death  is  the  stated  wages  of  sin  !  Or  do  we 
find  ourselves  more  perplexed  how  to  understand,  con- 
sistently with  such  declarations  of  his  merciful  nature, 
those  passages  which  sometimes  also  occur,  that  seem  to 
intimate  a  complacential  vindicliveness,  and  delight  taken 
in  punishing — the  Lord  is  "jealous,  the  Lord  revengeth :" 
yea,  he  seems  to  appropriate  it  as  peculiar  to  himself — 
"Vengeance  is  mine,  and  I  will  repay  it:"  "indignation 
and  wrath,  tribulation  and  anguish,  shall  be  upon  every 
soul  of  man  that  doth  evil."  AVe  meet  with  pa.ssages  that 
speak  of  his  laying  up  sin,  sealing  it  among  his  treasures ; 
of  his  waiting  for  a  day  of  recompenses ;  of  his  whetting 
his  glittering  sword,  his  making  his  bow  ready,  and  pre- 
paring his  arrows  on  the  string ;  of  his  being  refreshed  by 
acts  of  vengeance,  his  satiating  of  his  fury,  and  causing  it 
hereupon  to  rest,  as  having  highh'  pleased  and  satisfied 
himself  therewith.  If  any  thing  alien  to  the  Divine  nature, 
and  disagreeable  to  the  other  so  amiable  discoveries  of  it, 
be  thought  imported  in  such  expressions,  let  it  only  be 
considered,  first,  what  must  be  allowed  to  be  their  import; 
and  next,  how  well  so  much  will  agree  with  a  right  con- 
ception of  God. 

For  the  former,  it  is  not  necessary  that  such  expressions 
be  understood  to  intend  more,  and  it  seems  necessary  they 
be  not  understood  to  import  less,  than  a  constant,  calm, 
dispassionate,  complacential  will,  so  far  to  punish  sin  as 
shall  be  necessary  to  the  ends  of  his  government.  That 
they  do  import  a  will  to  punish,  is  evident ;  for  they  are 
manifest  expre.ssion  of  anger,  whereof  we  can  say  nothing 
more  gentle,  than  that  it  is  a  will  to  punish.  It  cannot 
signifv  punishment,  without  that  will ;  lor  though  the  word 
anger,  or  wrath,  be  sometimes  used  in  Scripture  for  the 
punishment  it.self,  vet  even  then  thai  will  is  supposed; 
otherwise  what  is  said  to  be  punishment,  were  an  unin- 
tended accident:  and  then  how  were  it  a  puni^iimeni  1 
Much  less  can  it  signify  only  God's  declaration  of  his  will 
to  punish,  excluding  that  will  itself;  for  then  what  is  it  a 
declaration  of  1  Or  what  doth  it  declare  1  Surely  we  will 
acknowledge  it  a  true  declaration  ;  then  it  cannot  be  the 
declaration  of  nothing,  biu  must  have  somewhat  in  God 
corre.'-pondent  toit ;  ric.  the  will  which  it  declares.  Which 
being  plain,  that  it  be  also  a  dispassionate  will,  accom- 
panied with  nothing  of  perturbation  ;  that  it  be  a  constant 
will,  in  reference  to  all  such  occasions,  wherein  the  sacred- 
ness  of  the  divine  government,  violated,  requires  such 
reparation ;  and  without  any  change,  (other  than  what  we 
may  conceive  imported  in  the  difiercnt  aspects  of  the  same 
object,  conceived  as  future,  present,  or  past,  and  belield  be- 
fore, with  purpose,  afterwards  with  continual  appiobation,) 
the  most  acknowledged  perfection  on  the  divine  nature  doth 
m.inifestly  not  admit  onlv,  but  require.  For  that  such  a 
calm,  sedate,  steadv,  fixed  temper  of  mind  in  a  magistrate 
is  an  excellencv,  even  common  reason  apprehends:  there- 
fore is  it  said,  bv  a  noted  pagan,  that  judges  ought  to  be 
legum  similes— like  the  laies  thenisclres ;  which  are  moved 
bv  no  passion,  yet  inflexible :  and  then  where  can  such  an 
excellency  have  place  in  highest  perfection,  but  in  the 
bles.sed  God  himself?  Yea,  and  that  it  be  also  a  compla- 
cential will,  as  some  of  the  expressions  above  recited  seem 
to  import,  may  very  well  be  admitted,  if  we  right',  con- 
reive  and  stale  in  our  own  minds  ihe  thing  willed  by  it ; 
i.  e.  the  preserving  the  honour  and  dignity  of  the  supreme 
government.  Indeed,  simply  to  take  pleasure  in  the  paiu 
and  misery  of  another,  is  so  odd  and  unnatural  a  disaffec- 
tion, that  It  is  strange  how  it  can  have  place  any  where  ; 


CiiiP.  VII. 


THE  LIVING  TEMPLE. 


and  where  it  seems  to  have  place  among  men,  though  too 
often  it  really  halh  so  in  more  monstrously  vicious  tem- 
pers, yet,  with  many  others,  (who  herein  are  sulfioienlly 
blamoable  also,)  the  matter  may,  perhaps,  be  somewhat 
mistaken  ;  pleasure  may  possibly  not  be  taken  in  the  af- 
flicted person's  mere  suHering,  for  itself,  but  only  as  it  is 
an  argument  or  evidence  of  the  other's  superiority,  wherein 
he  prides  himself,  especially  if  he  before  misdoubted  his 
own  power,  and  that  there  halh  been  a  dispute  about  it, 
which  is  now  only  thus  decided.  In  this  case  a  secret 
joy  may  arise  unto  the  prevailing  party,  upon  his  being 
delivered  from  an  afflicting  fear  of  being  soused  himself; 
and  whereas  he  took  it  for  a  disparagement  that  the  oiher 
did  so  far  lessen  and  diminish  him  in  his  own  thoughts,  as 
to  suppose  or  hope  he  should  prove  the  stronger ;  a  pleasure 
is  now  taken  in  letting  him  feel  and  have  so  sensible  a 
demonstration  of  his  error. 

VII.  But  that  wherewith  we  mvist  suppose  the  blessed 
God  to  be  pleased,  in  the  matter  of  punisning,  is  the  con- 
gruity  of  the  thing  itself,  that  the  sacred  rights  of  his  go- 
vernment over  the  world  be  vindicated;  and  that  it  be 
understood  how  ill  his  nature  can  comport  with  any  thing 
that  is  impure:  and  what  is  in  il.self  so  highly  congruous, 
cannot  but  be  the  matter  of  his  delectation.  He  takes 
eternal  pleasure  in  the  reasonableness  and  fitness  of  his 
own  determinations  and  actions,  and  rejoices  in  the  works 
of  his  own  hands,  as  agreeing  with  the  apt,  eternal  schemes 
•and  models  which  he  haih  conceived  in  his  most  wise  and 
all-comprehending  mind:  .so  that  though  he  desirelh  not 
the  death  of  sinners,  and  haih  no  delight  in  the  sufferings 
of  his  afflicted  creatures,  which  his  immen.se  goodness 
rather  inclines  him  to  behold  with  compassion,  yet  the 
tnie  ends  of  punishment  are  so  much  a  greater  good  than 
their  ea.sc,  and  exemption  from  the  suti'enng  they  ha<^l  de- 
served, that  they  must  rather  be  chosen,  and  cannot  be  eli- 
gible for  any  rea.son,  but  for  which  also  they  are  to  be 
delighted  in ;  i.  e.  a  real  goodness,  and  conduciblcness  to  a 
valuable  end,  inherent  in  them.  Upon  which  account,  the 
iust  execution  of  the  Divine  pleasure  in  the  punishment  of 
insolent  offenders  is  sometimes  spoken  of  under  the  notion 
of  a  solemn  festival,  a  season  of  joy,  yea  even  of  a. sacrifice, 
as  having  a  fragrancy  or  delectable  savour  in  it.  But 
whereas  some  of  the  above-mentioned  expressions  do  seem 
to  intimate  a  delight  in  satisfying  a  furious,  vindictive  ap- 
petite;  we  are  to  consider,  that  what  is  spoken  for  the 
warning  and  terror  of  stupid  besotied  men,  was  necessarily 
to  be  spoken  with  some  accommodation  to  their  dull  ap- 
prehension of  the  things  which  they  yet  sec  and  feel  not. 
For  which  purpose  the  person  is  put  iin,  sometimes,  of  an 
enraged,  mighty  man;  ihe  terror  of  which  representation 
is  more  apprehensible  to  vulgar  minds,  than  the  calm,  de- 
-iberaie  proceedings  of  magisiratical  justice ;  it  being  manv 

imes  more  requisite,  that  expressions  be  rather  suited  to 
.he  person  spoken  to,  though  thev  somewhat  less  exactly 
squarc  with  ihe  thing  itself  intended  to  be  spoken. 

VIII.  Wherefore  this  being  all  that  we  have  any  reason 
to  understand  imported  in  such  texts  of  Scripture  as  we 
before  mentioned,  n>.  a  calm  and  constant  will  of  preserv- 
ing the  divine  government  from  contempt,  bv  a  due  punish- 
ment of  such  as  do  otfer  injurious  atfronls  to  it ;  and  that 
takes  plea.sure  in  itself,  or  is  .satisfied  with  the  congruity 
and  fitness  of  its  own  determination;  what  can  there  be  iii 
this  unworthy  of  God  1  what  that  disagrees  with  his  other 
perfections'!  or  that  the  notion  of  a  Being,  every  rray 
perfect,  doih  not  exact  and  claim  as  necessarily  belonging 
to  it  !  For  lo  CHI  off  this  from  it,  were  certainly  a  very 
preat  maim  to  the  notion  of  such  a  Being,  if  we  consider 
It  as  invested  with  the  right  and  office  of  supreme  reclor. 
or  ruler  of  the  world.  For  if  you  frame  such  an  idea  of  a 
prince  as  should  exclude  a  disposition  to  punish  offenders, 
who  would  not  presently  observe  in  it  an  intolerable  defect "! 
Suppose  Xenophon  lo  have  given  this  character  of  his 
Cyrus— That  he  was  a  person  of  so  sweet  a  nature,  that 
he  pennitted  ever)-  one  lo  do  what  was  gixid  in  his  own 
eyes;  if  any  one  put  indignities  upon  him.  he  took  no 
offence  at  ii ;  he  dispensed  favours  alike  to  all ;  even  they 
that  despised  his  authority,  invaded  his  rights,  atlempted 
the  subversKin  of  his  govei-nmenl.  with  the  disturbance  and 
confusion  of  all  that  lived  under  it.  had  equal  countenance 
and  kindness  from  him,  as  ihey  thai  were  most  observant 


of  his  laws,  and  faithful  lo  his  interest ;  and  it  were  as 
safe  for  any  one  to  be  his  sworn  enemy,  as  his  most  loyal 
and  devoted  subject : — who  would  take  this  for  a  com- 
mendation, or  think  such  a  one  fit  to  have  swayed  a  scep- 
tre ?  Can  there  be  no  such  thing  as  goodness,  without 
the  exclusion  and  banishment  of  wisdom,  righteou.sness, 
and  truth  1  Yea,  it  is  plain  ihey  not  only  consist  with  it, 
but  that  it  is  a  manifest  inconsistency  it  should  be  without 
them.  The  several  virtues  of  a  well-instructed  mind,  a.s 
ihey  all  concur  to  make  up  one  entire  frame,  so  they  do 
each  of  them  cast  a  mutual  lusire  upon  one  another;  much 
more  is  it  so  with  the  several  excellences  of  the  Divine 
Being.  But  how  much  loo  low  are  our  highest  and  most 
rai.^ed  thoughts  of  the  Supreme  Majesty !  How  do  we 
falter  when  we  most  earnestly  strive  to  speak  and  think 
most  worthily  of  God,  and  suitably  to  his  excellent 
greatness  I 


CHAPTER  VII. 


jirf  in  a  tiuninn.  nol  altocvther 

,,    ,    ,'  1  :..-,i,.,.  ....nw     Th.. 
':      .  ■-.   .     :u  i.ccdintlcio 

_    _  __    .   ;      ■!  ..  r  «i,ti»c,  but 

in  the  latter  al«n?    Yolfnti  non  At  hiju!'  .1  .;-  limitation. 

Holy  Sfripture  speaks  of  CimIs  I'IhihIii.i;:  -tn    n    '   ;rh  r.  h     I-  ;i  ronctitiiitaiit 
of  justice,  lull  an  elti-fl      Ih-  w  1  1  '-      m-l.  it  must  procoi*<l  from  junliee; 

not,  primarily,  affording'  'i   ' 1  ..iinn  ofjiitUce.  nsil  respects  Ifw 

riphtsofmiotneritliervrn'.        ■!  1  it  (astoltim)  totiesotiitht    Gcd'H 

riehts  FO  uiialipnnMf ,  till!  t  ■    fi.  m  to  lit?  own  wronc  asman  ran. 

Secondnniy.  nrconiini- iM  ' 1      .      ,  l.i.  nelit  )<■  punwli  •litHMd"  tiot  on 


debts.    Thu  matter 

I.  We  must  also  acknowledge  a  \ev!  vast  difference  be- 
tween God's  government  over  liis  intelligent  creatures,  and 
that  of  a  secular  prince  over  his  subjects;  and  are  iher€- 
upon  to  inquire,  whether  the  notion  of  justice,  as  it  is  ap- 
plied to  the  one  government  and  the  other,  can  be  the 
same.  A  secular  ruler  is  set  up  and  established  purposely 
for  the  good  of  the  community,  as  ihe  more  principal  end 
of  his  constitution.  The  people  are  not  formed  for  him, 
bul  he  for  them  ;  whence  the  adminisiralion  of  justice  is 
a  public  and  common  right,  wherewiih  he  is  intrusted  by 
the  Supreme  Ruler  for  them,  in  order  lo  the  common  good. 
Well,  therefore,  may  his  decree*  and  edicts  go  in  this  form, 
and  have  this  for  ihcir  chief  .-icope  and  end:  .Vf  (juid  de- 
Irimcnli  rcspiiblicn  capiat.  And  hence  Ihe  neglect  duly 
and  seasonably  to  animidveri  upon  offenders,  is  a  violation 
of  the  public  justice  commilled  to  his  management,  for 
which  he  is  accountable  to  him  that  intrusled  him:  it  is  a 
wrong  done  to  the  community,  of  who.se  rights  he  is  the 
appointed  guardian.  And  whereas  such  offences  as  more 
directly  strike  at  his  crown,  and  dignity,  as  irea.son  or  re- 
bellion, seem  more  principally  levelled  against  himself  and 
his  own  rights,  so  is  the  legal  punishment  of  ihem  to  be 
more  at  his  arbitrement,  whether  lo  inflict  or  not  inflict  it ; 
because  it  may  seem  in  any  one's  power  lo  dispense  with 
or  recede  from  his  own  rights.  Yet  indeed  if  the  matter 
be  more  narrowly  scanned,  the  relaxation  of  these  should 
be,  in  rea.son,  less  in  his  power  than  of  any  other ;  because 
they  more  directly  affront  that  Supreme  Ruler  whom  he 
represents,  and  threaten  ihe  dissolution  of  the  government, 
which  is  ihe  principal  civil  gomi  of  ihe  whole  communily, 
.and  the  benefits  whereof  are  their  highest  right.  If  vio- 
lence be  done  to  a  private  subject,  ihe  impunity  of  the 
offender  wouhl  be  a  public  wrong;  because  it  rcinolely 
lends,  by  the  badness  of  the  example,  to  the  hurt  of  the 
whole  community.  But  in  this  ease,  without  any  such 
circulation,  all  the  rights  of  the  community  are  immedi- 
ately struck  at  together,  in  iheir  central  knot  and  juncture; 
wherefore  here,  most  of  all,  the  prince  is  debtor  to  the  com- 
munity. But  now,  Ihe  great  Lord  and  Ruler  of  the  world 
owes  his  own  creatures  nothing :  he  is,  by  his  goodness, 
inclined  10  take  care  of  Ihem.  and  preserve  common  order 
among  them ;  bul  not  owing  ihem  anything,  (except  by  his 
own  word  he  makes  himself  a  debtor,)  he  cannot  be  said  to 


90 


THE  LIVING  TEMPLE. 


PabtIL 


wrong  the  community,  by  not  providing  that  punishments 
be  inflicted  upon  delinquents,  according  to  demerit.  What 
he  can  be  understood,  originally,  to  owe  herein,  he  owes 
only  to  himself;  whence  also  the  notion  of  justice  which 
we  herein  attribute  to  hiin,  seems  very  different  from  that 
which  belongs  to  human  governments;  which,  though  it 
allows  not  the  disposal  of  another's  right,  to  his  prejudice, 
forbids  not  the  remitting  of  one's  own. 

II.  Wliereas,  therefore,  a  thing  may  be  said  just,  in  a 
two-fold  sense ;  either  negative,  as  it  is  that  which  justice 
does  not  disapprove,  or  positive,  as  that  whereto  also  jus- 
tice doth  oblige :  it  is  hereupon  a  question  of  great  moment. 
Whether  God's  will  to  punish  .sinners,  antecedent  to  his 
legal  constitution  to  that  purpose,  were  just  in  the  former 
sense  only,  or  also  in  th«  latter  1  Can  we  say,  God  had 
been  unjust,  in  not  so  determining'!  Whose  rights  had  he 
violated  in  willing  otherwise "!  Not  man's,  to  whom  he 
did  owe  nothing.  Will  we  say.  His  ownl  But  volenti 
nonfil  injuria — which  ma.'cim  doth  not  set  us  at  liberty 
absolutely  to  do  whatsoever  we  will  with  ourselves,  and 
what  is  ours  ;  because  of  others,  whose  rights  are  compli- 
cated with  ours,  the  chief  Ruler  and  Lord  of  all  especially, 
who  hath  principal  interest  in  us,  and  all  that  we  have. 
Yet  it  holds  even  as  to  us:  for  though  we  may  injure 
others,  God  especially,  by  an  undue  disposition  of  our 
properties,  which  he  intrusts  us  with ;  (not  for  ourselves 
only,  but  for  himself  chiefly,  and  for  other  men,  whom 
therefore,  in  the  second  place,  we  may  wrong,  by  disabling 
ourselves  to  do  them  that  good  which  we  ought;)  and 
though  we  may  also  prejudice  ourselves,  yet,  ourselves 
apart,  we  cannot  be  said  so  far  to  wrong,  by  our  own  con- 
sent, as  to  be  able  to  resume  our  right;  because,  by  that 
consent,  (supposing  it  imprudent,  or  any  way  undue,)  we 
have  quitted  and  even  forfeited  the  right,  which,  for  our- 
selves, we  had.  But  as  to  God,  who  has  no  superior,  nor 
owes  any  thing  to  any  one,  whom  can  he  be  thought  to 
wrong,  by  depariing  from  any  of  his  own  rights'? 

Inasmuch  therefore  as  justice,  in  the  common  and  most 
general  notion  of  it,  is  ever  wont  to  be  reckoned  conversant 
about  liWiTotov  dynO<i\ — the  good  of  others,  even  that  whereto 
they  have  a  right;  it  seems  not  intelligible,  how  justice, 
according  to  this  usual  notion  of  it,  could  primarily  oblige 
God  to  inflict  deserved  punishment  upon  transgressors,  if 
he  had  not  settled  a  legal  constitution  to  this  purpose,  and 
declared  that  should  be  the  measure  of  his  proceedings 
herein;  both  because  it  is  so  little  conceiv,ible  how  the 
punishments  of  the  other  state  (which  we  are  chiefly  to  con- 
sider) can  be  a  good  to  them  who  do  not  suffer  them,  (as 
we  are  sure  they  can  be  none  to  them  that  do,)  and  also 
that  it  is  not  to  be  understood  how,  if  they  were,  they 
could  otherwise  have  any  right  thereto,  than  by  that  con- 
stitution by  which  (as,  before,  God's  dominion  was  that 
of  an  absolute,  sovereign  Lord)  he  now  undertakes  the 
part  of  a  governor,  ruling  according  to  k-nown  and  estab- 
lished laws. 

III.  Yet  very  plain  it  is,  that  for  the  actual  infliction  of 
such  punishments,  holy  Scripture  speaks  of  it  not  merely 
as  a  concomitant  of  justice,  or  as  that  which  mav  consi.st 
with  It,  but  as  an  elfect;  which  the  atiTairiSmi:;,  mentioned 
by  the  apo.stle,  plainly  signifies,  (2  Thess.  i.  !).)  when  he 
tells  us  it  is  with  God  a  rightemts  thing,— iU,unv  (that  must 
be  not  only  what  justice  doth  admit,  but  exact,)  to  rccom- 
vense — iirnir.-lPi m,  tribulation  to  the  troublers  of  his  people, 
&c.  And  when  we  are  told,  (Rom.  ii.  6.)  that  God  viU 
render  (or  recompen.se— <iT»A:.f7f,)  to  every  one  according  to 
his  works,  even  in  the  day  above  mentioned,  (v.  5.)  which 
is  called,  I'l/itp.i  J/iyiit,  »-,ii  ,h,Ka\iipc,.,i  ,!u-nioifp/OT^(, — the  rlny 
of  wrath,  and  of  the  rcrcltdinn  of  the  righteous  j^uld- 
ment  of  God ;  and  that  'lis  said,  the  world  was  to  become 
vnMiHns—guiltij,  (we  read,)  liable  to  be  impleaded  before 
God,  Rom.  iii.  19.  And  again,  (eh.  xii.  19.)  that  MUnfJK 
— TOngc«?«:c  is  said  to  belong  to  him,  and  he  will  repnv; 
with  many  more  passages  of  the  like  import. 

But  to  carry  the  matter  higher:  it  being  evident  it  is 
that  which  justice  doth  require,  to  punish  sin,  according  to 
such  a  constitution  once  made;  yet  all  this  while,  how 
the  consiiiution  was  any  nece.ssary'eflc'ct  of  justice,  appears 
not.  Nor  are  we  helped  by  the  common  notion  of  iustice 
herein,  and  are  therefore  ca.st  upon  the  inquiry,  'Whether 
any  other  notion  of  ju.stice  be  fitly  assignable,  according 


whereto  it  may  be  understood  to  have  required  the  making 
that  constitution  itself  1 

IV.  It  is  heie  to  be  considered,  whence,  or  from  what 
fountain,  any  man,  or  community  of  men,  come  to  have 
right  to  any  thing.  It  cannot  be,  but  that  the  Fountain 
of  all  being  mast  be  the  Foimtain  of  all  rights.  From 
whence  things,  absolutely  considered,  descend,  all  the 
relations  that  result  must  also  descend.  There  can  there- 
fore be  no  pretence  of  right  to  any  thing,  among  creatures, 
but  from  God;  He,  as  the  sovereign  Proprietor  and  Lord 
of  all,  settles  such  and  such  rights  in  creatures,  which  they 
hold  and  retain  dependently  on  him,  upon  terms  and  ac- 
cording to  rules  which  he  hath  prescribed;  st)  as  that  by 
transgression  men  may  forfeit  such  rights,  or  by  consent 
and  mutual  contracts  transfer  them  to  one  another.  Where- 
upon they  have  no  unalienable  rights,  none  whereof  they 
may  not  be  divested,  either  by  their  default  or  consent: 
sometimes  by  both  together,  as  by  a  faulty  consent.  Ana 
indeed  if  it  be  by  the  former,  it  must  be  by  the  latter;  he- 
cause  no  man  is  supposed  to  commit  a  fault  against  his 
will.  But  it  may  be  by  the  latter  without  the  former,  as 
none  can  doubt  but  one  may  innocently  divest  himself,  in 
many  cases,  of  his  own  present  right;  otherwise,  there 
could  be  no  such  thing  in  the  world  as  either  gift  or  sale. 
And  hence  it  comes  to  pass,  that  the  justice  which  is  in- 
herent in  any  man,  comes  to  be  conversant  about  the  rights 
of  another,  not  his  own ;  so  far  as  to  oblige  him  not  to  in- 
trench upon  the  rights  of  another,  while  yet  it  forbids  him 
not  to  dispose  of  his  own,  as  they  are  merely  his.  And 
there  is  no  such  thing  as  justice  towards  a  man's  self,  so 
inhibiting  him,  as  (though  perhaps  such  an  act  ought  not 
to  have  been  done)  to  make  his  act  in  that  kind  invalid, 
when  he  hath  done  it,  only  because  he  hath  thereby 
wronged  himself;  or  which  he  can,  afterwards,  allege 
against  hi.s  own  act  or  deed.  For  he  hath  no  other  rights 
in  any  thing,  than  what  are  derived,  borrowed,  dependent 
on  the  Supreme  Proprietor,  measurable  by  his  rules,  by 
which  they  are  not  unalienable ;  yea,  justice  obliges,  if  he 
swear  to  his  own  hurt,  not  to  change,  Ps.  xv. 

V.  But  now,  with  the  Supreme  Proprietor,  there  cannot 
but  be  unalienable  rights,  inseparably  and  everlastingly 
inherent  in  him:  for  it  cannot  be,  bin  that  He  that  is  the 
Fountain  of  all  rights,  must  have  them  primarily  and 
originally  in  himself;  and  can  no  more  so  quit  them,  as  to 
make  the  creature  absolute  and  independent,  than  he  can 
make  the  creature  God.  Wherefore,  though  with  man 
there  can  be  no  such  thing  as  justice  towards  one's  self, 
disenabling  him  to  forego  his  own  rights,  the  case  cannot 
but  be  quite  otherwise  as  to  God,  and  for  the  same  reason 
for  which  it  cannot  agree  to  man  ;  because  man  hath  none 
but  borrowed  and  alienable  rights,  which  he  can  forego 
to  his  own  prejudice,  and  God  halh  none  that  he  can  so 
part  with.  Hereupon,  therefore,  God  did  owe  it  to  him- 
self, primarily,  as  the  absolute  Sovereign  and  Lord  of  all, 
not  to  suffer  indignities  to  be  oflered  to  him,  without 
animadverting  upon  them,  and  therefore  to  determine  he 
would  do  so. 

VI.  But  withal,  he  having  undertaken  the  part  of  a  legal 
Governor,  and  to  rule  by  established  laws,  which  should 
be  the  slated  measures  of  sin  and  duty,  of  puni.shmenls 
and  rewards  ;  hereby  common  order  was  to  be  preserved 
in  the  governed  community:  and  having  published  his 
constitution  in  his  word,  and  otherwise  sulliciently  to  than 
purpo.se,  he  hath  hereby,  secondarily,  made  himself  Debto. 
to  the  community,  aiid  by  his  constitution  given  men 
some  right  to  the  benefit  of  that  order  which  was  to  be 
maintained  among  them  by  these  means:  which  benefit 
they  do  here,  in  this  present  stale,  aclnally  partake  in  some 
measure;  and  might  in  a  greater  measure,  if  they  were 
more  governable,  or  would  regard  and  be  awed  more  by 
the  laws  (with  their  sanclionsj  of  Iheir  greal  and  rightful 
Ruler  and  Lord.  Wherefore,  though  men  have  no  benefit 
by  the  punishments  of  ihe  future  slate,  they  have,  or  might 
have,  by  the  feared  comminnlion  of  them,  which,  neglected, 
made  the  actual  inlliclion  of  them  necessary.  Nor  had 
they  only  the  pmbable  benefit  of  present  order  hereby,  but 
of  a  future  well-being  ;  it  being  the  desisn  of  that,  as  of  all 
the  comminations  of  wise  and  good  rulers,  lo  preveit  the 
desert  of  Ihe  threatened  punishment,  and  consequently  the 
punishment  itself.     And  though  men  could  have  no  right 


Ciup.  VII. 


THE  LIVING  TEMPLE. 


10  any  such  benefit,  before  the  constitution ;  yet  it  is  not 
inconceivable,  that  by  it  they  might  have  some;  viz.  an 
inferior  and  secondary  right. 

VII.  Wherefore  the  blessed  God,  by  making  the  legal 
constitution,  that  he  will  have  stand  as  the  measure  of  his 
government,  hath  not  added  to  his  own  right  to  govern  and 
pimish  as  there  is  cause  ;  for  it  was  natural,  and  needed 
nothing  to  support  it.  The  constitution  rather  limits  than 
causes  his  right,  which  depends  not  on  it,  but  gives  rise 
to  it  rather.  He  gives  a-ssurance,  by  it,  of  his  equal  deal- 
ing, and  that  he  will  not  lay  upon  man  more  than  is  right, 
that  he  should  enter  inio  judgment  with  God,  Job  xxxiv! 
12,  23.  And  whereas  he  hath  been  pleased  to  publish  his 
constitution,  in  the  form  of  a  covenant,  variously  atlem- 
uered  to  the  dilferent  stales  of  men,  nothing  accrues  to 
him  by  their  stipulating  with  him  thereupon."  He  is  their 
Governor,  a.s  he  is  their  Maker;  not  at  their  choice,  which 
in  propriety  the  case  admits  not,  there  being  no  competitor 
that  pretends  against  him;  but  is  only  a  loyal,  dutiful 
consent,  or  recognising  his  former  right.  They  that  con- 
sent to  il,  dn  therefore  more  deeplv  oblige  Iheinselves  to 
their  own  duly,  and  enlille  themselves  to  his  covenanted 
favours;  but  can  entitle  him  to  nothing,  for  their  all  was 
his  before:  his  contract  shows  his  condescension,  not  de- 
fective title.  And  this  his  anlecedent,  original  right  that 
peculiar  excellency  of  his  nature,  his  justice  to  himself  in- 
.violably  preserves,  as  the  faithful  guardian  of  all  his  sacred 
rights.  So  that  when  he  undenakes  the  part  of  a  legal 
Governor,  it  indispeiisablv  necessiiaies  his  doin"  whafso- 
ever  is  requisite  for  supporting  the  honour  and  dignity  of 
his  government ;  and  can  permit  nothing  that  shalfdetract 
from  it,  or  render  it  less  august  and  awful. 

Vet  need  we  not  here  over  scrupulously  defend  the 
common  notion  of  justice,  in  the  utmost  strictness  of  it 
that  makes  it  conversant  only  about  another's  r^ht  and 
seems  therefore  to  imply  that  a  man  can  owe  noihiiU  to 
himself  That  love  to  others,  which  comprehends  all  our 
duly  to  them,  is  to  be  mea.sured  by  love  to  ourselves 
which  seems  equally  comprehensive  of  duty  which  we  are 
.supposed  to  owe  lo  ourselves.  Nor  shall  we  dispute 
whether  in  no  sen.se  one  can  be  both  creditor  .ind  debtor- 
or  whether  insobriety  be  not  properlv  unrighteousness' 
and  sobrieiy  justice,  even  towards  oneself;  subordmalion 
to  God  being  still  preserved,  under  whom,  and  for  whom 
only  we  can  owe  any  thing  to  ourselves  or  others  Onlv 
supnosing,  among  men,  such  a  thing  as  self-jusiice  it  is 
with  ihem  a  weaker  and  more  dehile  principle,  that  mav 

tM^  wT  "'"''  '■'?'"■"'  "''''"^'>  •f'^n  ""  J"s'''^e  can 
reclaim.  Whereas,  with  God,  it  is,  a-s  all  other  excellen- 
wf-lT'  '^'""''^*'  perfection,  and  halh  always  the  force 
wiih  him  of  an  eternal  and  iminulable  law. 
,1,  k'iA"''  ''  "">' should  imagine  this  to  detract  from 
the  absoluteness  ot  God's  dominion  and  sovereignly,  and 
set  him  in  ihis  respect  beneath  his  own  creatures  that 
whereas  (Aey  can  quit  their  right.s,  it  .should  be  supposed  kc 

f^rf^llT^"'"''  '"  ^r*"'''''  "  ''^'h  not  been  said,  ihat 
God  can  forego  none  of  his  own  rights;  ,t  is  plain  he  do.h 
when  hanng  the  right  to  punish  a  sinner,  he  bv  pardon 

h^PJ  i^'^"'  ?\^.'''s'"'"<'"'-""'is  glorious  excellences,  and 
^rL^.*^  ''  °^  •"'  """'■''"«■'>'■  And  therefore,  if  some 
preparaiion  were  requisite  to  his  doing  it,  consistentlv  with 
the  due  honour  and  reputation  thePeof,  justice  loWards 
hi^sell  required  he  shoufd  insist  upon  it ;  whichTs  nom,  re 
a  detraction  Irom  his  absoh.iene,s.s,  than  that  he  cannot  Uv 

tLi\T-   ''"/  'T'^'^y  "'■  ''''"■^<="'-  H^  is  ™  X°  ,  ' 

^»nn  ,  K  ^  <io  whatever  he  pleases;  but  so  >../,  that  he 
cannot  he  plea.sed  to  do  an  unrighteous  thing  ' '"^' "^ 
IX.  Bui  besides  that  stricter  notion  of  God's  justice  as 
It  IS  conversant  about,  and  conservative  of,  his  own  riehis  ■ 
we  may  also  consider  il  in  a  larger  and  more  cot^prehen- 

excellences,  and  answers  to  that  which  among  men   is 

^  ,es'""7-;'",^"f'r  ";•'  '"'^"^"^  •"  •^^^'^i"  """"i 

ii,r  r  .  ""^  ■""  '"''''"•  "  comprehends  his  holina:',  and 
perfect  deieslat.on  of  all  impunW,  in  respect  whe  eof  he 
c-^not  be  perpetually  iucline5to  Animadvert  with  seS 
nponsin;  both  because  of  Us  irreconcilable  contranety 

»  'B»  &  i1uroio<r»»,i  irpXXrwJd,v  ,as  aprr'  tri. 


9t 

to  his  holy  nature,  and  the  insolent  afiront  which  il  there- 
fore directly  offers  him;  and  because  of  the  implicit,  most 
injuriousmisreprcsentationof  him,  which  il  contain.s  in  it 
as  if  he  were  either  kindly  or  more  indifferently  affected 
towards  it :  upon  which  accounis,  we  mav  well  suppose 
htm  to  esteem  il  necessary  for  him,  both  to  constitute  a 
rule  for  punishing  il,  and  to  punish  it  accordingly  ;  that 
he  may  both  truly  act  his  own  nature,  and  truly  represent 

X.  And  again,  if  we  take  the  notion  of  his  justice  in 
this  latitude,  it  will  comprehend  his  governing  wisdom; 
the  part  of  which  attribute  it  is,  to  determine  and  direct  the 
doing  whatsoever  is  fit  to  be  determined  and  done  ;  as  it  is 
the  part  ot  his  righteousness  (taken  in  the  strictest  sense) 
to  resolve  upon  and  execute  whatever  the  rules  of  justice 
do  require  and  call  for.  'Tis  the  judge  of  decencies,  or 
what  IS  meet  and  becomintr  him,  as  the  Lord  and  Ruler  of 
the  world,  to  do  or  not  do.  And  a  vcrv  rca.sonable  account 
might  be  given  of  this  matter,  ihal  'we  may  renew  and 
somewhat  lurther  insist  on  what  was  said  abo've,  chap.  vi. 
s.  5,  &c.  There  are  many  jusi  laws  made  bv  human  le- 
gislators, to  the  making  whereof,  though  justice  (in  the 
strictest  sense)  did  not  rigidlv  oblige  them,  so  lhat  they 
had  been  unjust  if  ihey  had  not  made  them,  vet  this  other 
P''"i<='P'f.  of  oqiial  importance  to  government,  and  which 
al.so  doth  not  altogether  refuse  ihe  name  of  justice,  might 
require  the  mnking  tliem,  and  would  not  be  well  comport- 
ed wiih  by  omitting  to  make  Ihem. 

Hereujion  iherefore  if  ii   should  be  inquired,  Was  it 
antecedently  lo  the  making  of  this  consliiuiion,  an  indif- 
ferent thing  wiih  God,  wheiher  lo  determine  sin  should 
be  punished,  or  not  1  I  answer,  even  upon  this  ground.  No; 
it  was  not  indifferent,  but  mosi  indispensablv  necessary. 
Any  thing  is  wiih  him  necessary,  as  he  is  the  Supreme 
Governor,  lhat  is  upon  a  prndeniial  accouni  most  fit  and 
conducible  to  ihc  ends  of  government.    An  antecedent 
necessity  we  might  iherefore  assert,  such  as  not  only  arises 
from  his  ju.stice,  most  siricily  taken,  but  his  wisdom  also; 
whose  part  it  is  to  judge  of  congruiiies,  as  it  is  the  part  of 
strict  jnslice  to  determine  matters  of  right.    Nor  is  it  unfit 
to  say.  Wisdom  is  the  chief  principle  exercised  in  making 
laws,  justice  in  governing  according  to  laws  already  made. 
I  say,  the  chirf;  for  justice  hath  thai  part  in  legislation 
too,  \yhich  hath  been  a,ssigned  ir.  as  wisdom  hath  also  its 
part  in  the  consequent  administration.     And  what  can  be 
more  necessary  to  Ihe  great  God,  ihon  to  do  ever  what  is 
most  becomin?  and  worthy  of  himself?     And  what  could 
have  been  so  becoming  of  him.  as  to  let  il  appear  to  the 
world  how  .sacred  the  ri£,htsof  his  empire  over  ii  are?  how 
horrid  a  thing  the  defection  of  a  rea.sonable  creature  is, 
from  Ihe  great  Author  and  Lord  of  iislife  and  being?  how 
cosily  an  expiation  ii  did   require?   how  solemn  rights 
were  to  be  performed?  how  great  and  awful  transnclions, 
lhat  sin  might  become  pardonable?    What  could  so  lend 
lo  exalt  majesty,  lo  magnify  the  reputalion  of  his  govern- 
ment, to  possess  his  reasoriable  creatures  wiih  awful  ap- 
prehensions, and  make  ihem  dread  to  offend?     In  a  pru- 
dent governmeni,  how  great  a  thing  is  reason  of  stale! 
Even  where  ihere  is  ihe  greaiest  inclination  imaginable  lo 
be  in  all  things  most  .strictly  and  unexceptionably  just,  yet 
is  thai  Ihe  only  care  wiih  prudent  governors,  lhat  they 
may  be  able  lo  approve  ihe  justice  of  their  administrations'? 
There  are  many  things  which,  wilhoul  transgressing  par- 
ticular rules  of  justice,  mieht  have  been  omiiied,  from 
which  yei,  upon  mere  rea.son  of  slate,  vou  can  no  more 
make  them  swerve  one  ace,  than  ynu  can  remove  Ihe  earth 
from  its  centre,  or  change  ihe  ordinances  of  day  and  night: 
and  whereas  that  halh  place  in  all  things  that  tend  lo  ihe 
keeping  up  ihe  rcpuiaiion  and  grandeur  of  government, 
where  can  il  claim  lo  have  place  with  equal  righl  as  here? 
Whereujxin  we  may,  with  grealesi  a.ssurance^  assert,  that 
in  things  which  have  this  reference,  'lis  cquallv  impossible 
lo  Ihe  absoluie  perfection  of  Ihe  di\-ine  nature,  that  God 
should  do  an  inept  or  unfit  ihing,  as  an  unjust.    And 
whereas  his  ricrhieousness  is  the  directive  principle,  in 
respect  of  equity  or  iniquity ;  so  is  his  wi.sdom,  of  congruily 
and  incongruity,  decency  and  indecency;   and  lhat  'tis 
equally  necessary  to  him'  to  do  what  is  most  worthy  of 


93 


THE  LIVING  TEMPLE. 


Part  II. 


himself,  and  most  becoming  liis  excellent  greatness,  as 
what  is  most  strictly  just.  Therefore  that  when  his  most 
transcendant  greatness  is  represented  in  terms  as  high  and 
great  as  could  come  under  human  conception,  (Heb.  ii.  10.) 
He,  viz.  for  whom  are  all  ihin<ii,  and  hy  ir/iom  are  all 
things ;  (and  what  could  s<iund  higher?)  As  such  it  is 
considered  what  wa.s  most  becoming  of  him  ;  and  deter- 
mined that  it  became  Him,  for  and  by  whom  all  things 
were,  since  there  was  one  (though  so  great  a  one)  that  had 
undertaken  for  sinners,  to  be  the  Prince  or  Prefect  b  ever  i 
the  great  affair  of  their  salvation,  especially  being  to  make  | 
them,  of  rebels,  sons,  and  as  such,  bring  them  to  glory,  i 
out  of  the  meanest  and  most  abject  state;  that  he  should 
not  be  made  perfect,  {not  be  duly  initiated  into  his  great 
office,  or  not  be  complete  master  of  his  design,)  otherwise 
than  by  his  own  intervening  sufl'ering.  Meaner  persons 
might  do  as  became  iheir  meaner  condition  ;  but  He,  for 
whom  are  all  things,  and  by  whom  are  all  things,  must  do 
as  best  became  the  most  glorious  greatness  of  Him,  who 
is  the  First  and  the  Last,  the  Author  and  End  of  all 
things  ■? 

XI.  We  are  prone  to  confine  our  apprehensions  of 
things  to  our  own  narrow  sphere,  that  have  reference  also 
to  another  besides,  and  greater  than  ours.  If  God  had  no 
creatures  but  man,  capable  of  government  by  laws,  the 
ca,se  had  been  mitch  other  than  it  is;  for  considering  that 
men  have  all  been  in  one  common  case  of  apostacy  and 
condemnation,  they  who  should  be  restored  to  favour  and 
a  happy  state,  should  have  no  reason  to  look  strangely  upon 
one  another,  whatsoever  the  way  and  terms  were  of  their 
restitution,  being  all  dealt  with  alike.  But  we  are  to  de- 
sign a  larger  field  and  scene  for  our  thoughts,  and  to  con- 
sider, that  besides  men,  that  shall  be  restored  from  a  fallen 
and  lapsed  state,  there  are  numberless  myriads  of  pure 
and  loyal  spirits,  that  never  fell,  and  with  whom  restored 
men  are  to  make  one  entire,  happy  community,  for  ever. 
Now  we  are  to  consider  what  aspect  the  matter  would  have 
in  their  eyes,  if  not  a  single  person,  or  two,  but  so  vast  a 
multitude,  (and  not  guilty  of  some  light,  transient  offence 
only,  but  of  insolent,  malicious  enmity  and  rebellion 
against  the  divine  government,  propagated  and  transmitted 
from  age  to  age,  through  all  the  successions  of  time,) 
should  be  brought  in  upon  them,  to  partake  in  the  dignities 
and  blessednessof  their  state,  without  any  reparation  made 
of  .so  great  and  continuing  an  injury !  Though  their  perfect 
subjection  in  all  things  to  the  good  pleasure  of  God  would 
not  allow  them  to  be  exceptions,  and  apt  to  censure  his 
doings  or  determinations,  yet  also  his  most  perfect  wisdom 
and  e.xact  judgment,  and  knowledge  of  what  is  in  itself 
most  fit,  could  much  less  admit  he  .should  do  any  thing 
liable  to  be  censured  by  his  creatures,  as  less  fit.  And  no 
doubt  so  large  and  capacious  intellects  may  well  be  sup- 
posed to  penetrate  far  into  the  reason  and  wisdom  of  his 
dispensations  ;  and  so  not  only  to  exercise  submission,  in 
an  implicit  acquiescence  in  the  Unseen  and  only  believed 
fitness  of  them,  but  also  to  take  an  inexpressible  compla- 
cency and  sati-ifaction  in  what  thev  manifestly  discern 
thereof,  and  'o  be  able  to  resolve  Ihcir  delectation  in  the 
ways  and  works  of  God  into  a  higher  cause  and  reason 
than  the  mere  general  belief  that  he  doth  all  thinss  well ; 
viz.  their  immediate,  delightful  view  of  the  congruiiy  and 
fitness  of  what  he  does.  When  they  behold  the  apostacy 
and  revolt  of  the  sons  of  men  expiated  not  by  one  of  them- 
selves, but  with  whom  the  Divine  Nature,  in  his  own  Son, 
was  so  intimately  united,  that  the  atonement  made  w.as 
both  fit,  a-s  from  them,  and  adequate,  as  to  him  :  this  they 
cannot  but  behold  with  complacential  approbation  and 
admiration ;  for,  no  doubt,  he  made  creatures  of  such  a 
capacity,  with  a  design  to  gratify  the  understandings  he 
gave  them,  by  approving  and  recommendins  the  exactness 
and  accuracy  of  his  mclhuds  thereto;  otherwise,  a  far 
lower  measure  of  inlcllecliial  ability,  in  these  creatures, 
had  answered  the  Creator's  purpose  as  well.  They  cer- 
tainly cannot  but  approve  thai  way  he  hath  taken,  for 
itself;  and  do  doubtless  stoop  down  l<'i  look  into  it,  not  with 
le.s.s  complacency  than  wonder;  il  heins,  in  the  congruity 
of  it,  as  suitable  to  their  bright  and  clear  intellects,  being 
revealed,  a.s  for  the  strange  contrivance  thereof  it  had  been 


altogether  above  them,  if  it  had  not  been  revealed.  They 
cannot,  when  they  behold  a  full,  glorious  vindication  of 
the  oll'ence  and  wrong  done  to  their  common  Lord,  and 
the  dignity  of  his  government,  by  his  revolted  creatures, 
antecedent  to  the  reception  of  any  of  them  into  grace  and 
favour,  but  highly  admire  the  lovely  comeliness  and  con- 
gruity of  this  whole  dispensation,  and  express  their  plea- 
sant resentments,  by  bearing  a  part  with  the  redeemed 
society  in  such  strains  of  praise,  such  admirations  and  ap- 
plauses, a.s  these  :  "  Holy  and  marvellous  are  thy  works, 
LordGod  Almighty ;  just  and  true  are  thy  judgments,  thou 
King  of  nations  and  of  saints!" 

XII.  Upon  the  whole,  there  appears  sufficient  reason  to 
conclude,  not  only  upon  the  account  of  justice  more  strictly 
taken,  but  also  of  congruity  and  fitness,  or  according  to 
such  a  larger  notion  of  justice  as  imports  an  inflexible 
propension  to  do  wliat  is  fit  and  congruous  to  be  done,  it 
was  indispensably  necessary  the  holy  God  should,  in  order 
to  his  return  to  his  temple  among  men,  insist  to  have  a 
recompense  made  for  the  wrong  that  was  done  him  by  the 
violation  of  it.  Nor  let  this  be  understood  to  detract  from, 
but  add  to,  what  hath  been  above  discoursed  of  justice, 
taken  in  a  most  strict  sense,  and  most  appropriate  to  God, 
as  it  is,  primarily  and  in  the  first  place,  conservative  of 
his  own  most  sacred  rights;  which  must  be,  by  conse- 
quence, vindictive  of  the  violation  of  them:  and  this  is 
the  original  justice,  (as  his  ate  the  original  rights,  and  the 
fountain  of  all  other,)  and  must  have  had  place,  though  he 
had  settled  no  express  constitution  of  government.  And 
also  as,  secondarily,  it  is  conservative  of  the  rights  of  the 
governed  community,  which,  by  the  constitution,  once 
settled,  accrue  to  it. 

Whereupon  also  it  may  be  understood,  in  what  sense 
punishments,  pa.ssively  taken,  are  to  be  accounted  debts. 
And  it  is  filter  to  distinguish,  and  thereupon  to  explain, 
how  they  are  or  are  not  .so.  than  at  random  to  deny  they 
are  so  at  all,  when  our  Lord  hath  taught  us  to  pray,  "  For- 
give us  our  debts;"  and  when  it  is  so  plain  in  itself,  that 
he  who  by  delinquency  hath  forfeited  his  life,  is  most  truly 
.said  to  owe  it  to  justice.  Yea,  and  when,  though  the 
creditor  pana  is  said  not  to  be  so  easily  a.s.signable,  yet  no 
doubt  at  all  is  made  concerning  the  debtor;  for  how  ab- 
suidly  should  he  be  said  to  be  a  debtor,  that  owes  no  debt ! 
Therefore  punishments  are  not  of  the  nature  of  those 
debts,  that  according  to  the  rules  of  communicative  justice, 
arise  by  contract  between  man  and  man  ;  and  which,  as 
they  arise  by  consent  between  the  two  covenanting  parties, 
may  as  well  cease  by  con.^ent.  But  nothing  hinders,  but 
they  may  be  such  debts  as  are  to  be  estimated  by  the  dis- 
tributive justice  of  rulers,  whereof  we  must  either  say,  that 
of  .some,  justice  doth  oblige  htiman  and  secular  rulers  to 
exact  the  punishment;  or  else,  that  magistratical  justice 
would  allow  the  remitting  of  all,  and  that  no  offences  of 
any  kind  be  ever  ai  all  punished.  But  if  the  justice  of  any 
.secular  rulers  oblige  them  to  punish  some  offenders,  then 
most  of  all  that  of  the  supreme  and  most  absolute  Ruler 
and  Lord  of  all,  who^e  rishts  are  natural,  and  depend  not 
on  our  consent,  or  any  contract  with  us,  no  more  than  our 
consent  was  previous  to  our  coming  into  being,  or  our 
becoming  his  creatures;  and  whose  justice  must  be  more 
concerned  to  protect  and  vindicate  his  rights,  than  that  of 
any  earthly  governor  can  be  to  preserve  the  rights  of  even 
the  most  considerable  community:  no  community,  nor  all 
taken  together,  nor  even  the  whole  creation,  beitisr  of  any 
comparable  value  with  the  interest  of  the  supreme  and 
universal  Ruler,  himself  alone;  in  respect  of  whom  all 
nations  are  as  the  "  drop  of  the  bucket,"  &c.  especially  if 
we  add,  (though  that  be  but  of  secondary  consideration.) 
that  the  rights  of  the  greatest,  even  the  universal  commu- 
nity of  all  mankind,  are  involved  with  his  own,  and  that 
their  common  peace  and  order  are  to  be  preserved  by 
punishments,  even  eternal  ones,  not  as  execnied,  but  as 
threatened;  whii:h.  as  hath  been  said,  made  the  execution 
necessary,  where  the  terms  and  method  of  remission  are 
not  complied  with. 

And  whereas  it  is  reckoned  difficult  to  a.ssign  the  cre- 
diler  pwnir,  the  reason  of  that  is  not  difficult  to  be  a.ssigned, 
if  we  consider  what  the  true  notion  of  a  creditor  is.    And 


1 


Chap.  VIII. 


THE  LIVING  TEMPLE. 


93 


It  is  not  taken  passively,  for  him  who  is  intrusted  with  ano- 
ther's rights,  at  least  is  not  so  to  be  limited  ;  ina'^much  as 
a  man  may  be  more  properly  creditor  of  what  is  his  own 
than  of  what  is  another's;  but  actively,  for  one  who  trusts 
another.  But  the  d-:bitoT  jxcna  is  not  intrusted  with  any 
thing,  but  is  only  to  be  punished  when  he  can  be  met  with, 
and  duly  brought  thereto ;  and  therefore  is  not  bound  to 
offer  himself  to  punishment,  as  another  debtor  is  to  pay 
what  he  owes  ;  who  is  to  be  active  in  the  solution ;  the  de- 
linquent, passive  only  :  whence  dare  panas  is  rightly  in- 
terpreted to  svffer  punishment.  And  that  this  is  all  he  is 
obliged  to,  is  plain,  if  we  consider  that  it  is  not  the  precept 
of  the  law  that  in  this  case  obliges  him,  which  only  obliges 
to  the  doing  of  duty,  but  the  annexed  commination,  which 
can  only  oblige  to  imdergo  punishment. 

Creditor  indeed  is  chosen  as  a  fit  word  to  express  the 
correlative  unto  debitor  panic ;  but  by  it  we  are  to  under- 
stand no  more  than  only  the  object  of  this  solution  :  so  in 
human  governments,  the  governor  is  improperly,  viz.  as 
he  is  intrusted  with  the  rights  of  the  community.  But  in 
the  divine  government,  God  himself,  originally  and  radi- 
cally, as  he  is  Maker  and  Lord  of  all ;  immediately  and 
formally,  as  he  is  the  supreme  Ruler,  and  such  a  one  there- 
fore as  governs  principally,  sua  jure,  and  for  himself,  not 
for  others.  For  he  cannot  but  be  his  own  supreme  end  ; 
that  he  also  doth  undertake  the  care  of  the  concernments 
and  good  of  others,  is  of  mere  vouchsafement  and  conde- 
scension, not  from  any  antecedent  obligation  so  to  do. 

The  sum  of  all  therefore  is,  that  whether  we  take  Divine 
justice  in  the  larger  sense,  as  it  comprehends  all  the  moral 
excellences  that  relate  to  the  government  of  God  over  man, 
especially  his  wisdom  and  his  holiness,  or  whether  we 
take  it  in  a  stricter  sense,  for  a  principle  inclining  him  to 
maintain  and  vindicate  the  rights  and  dignity  of  his  go- 
vernment, it  did  direct  as  well  his  making  a  constitution 
for  the  punishing  of  affronts  and  offences  committed 
against  it,  as  to  proceed  according  to  it,  so  as  not  to  remit 
such  injuries  to  the  offender  without  most  sufficient  re- 
compense. 


CHAPTER  VIII. 

The  fint  head  thus  far  insisted  on,  that  a  sufficient  recompense  was  necessarr : 
the  second  succeeds,  that  no  less  was  sufficient  than  ttiat  maxle  by  Emmanuel. 
Duhonour  to  have  insisted  on  less.  What  the  divine  estimate  in  this  matter 
was.  his  own  word  shows.  His  love  to  offenders  otherwise  under  restraint. 
PlopoAod  to  conAideratJon,  1.  How  great  things  were  to  be  remitted,  the  sins 
of  ail  times,  and  a^s.  Not  from  insutticiencr  iinapplicable  to  all  sinners. 
Remission  to  be  granted,  by  a  universal  hiw.  2.  How  great  to  be  vouchsafed 
Which  follows. 

I.  3.  And  so  much  being  clear,  there  is  less  need  to 
insist  copiously  in  showing  what  comes  next  to  be  con- 
sidered; that"  no  recompense  could  be  sufficient  for  ex- 
piating the  wrong  done  by  the  violation  of  G<iii's  temple 
among  men,  and  the  laying  its  foundations  anew,  besides 
that  which  hath  been  made  by  the  Son  of  God,  Emmanuel, 
God  with  us  :  becoming  him.sclf  first  an  original  Temple, 
a  Man,  inhabited  with  all  the  fulness  of  God,  and  then 
made  also  a  Sacrifice  to  the  offended  majesty  and  justice 
of  Heaven,  for  those  great  and  high  purposes,  the  expia- 
ting the  indignity  of  violating  God's  former  temple,  and 
the  raising,  forming,  and  beautifying  it  anew,  in  conformi- 
ty to  its  present  pattern  and  original ;  and  then  possessing, 
inhabiting,  and  restoring  the  Divine  presence  in  it. 

II.  For  as  it  halh  been  shown  already,  that  this  recom- 
pense could  not  but  be  full,  and  apt  to  answer  Ihc^e  pur- 
pases;  so  it  is  in  itself  evident,  that  whatsoever  should 
be  tendered  in  the  name  of  a  recompence,  ought  to  be  full, 
and  proportionable  to  the  wrong  done,  and  to  the  favours 
afterwards  to  be  shown  to  the  transgressors. 

For  it  were  manifestly  more  honourable  and  worthy  of 
God  not  to  have  exacted  any  recompense  at  all,  than  to 
have  accepted,  in  the  name  of  a  sacrifice,  such  as  were 
unproportionable,  and  benealh  the  value  of  what  was  to 
be  reiniiled  and  conferred.  What  had  been  lower  must 
have  been  infinitely  lower;  let  any  thing  be  supposed  less 
than  God,  and  it  falls  immensely  short  of  him.    Such  is 

a  which  is  the  second  head  nmno^  to  bo  discottrsed.  ch.  vi.  i.  2, 


the  distance  between  created  being  and  uncreated,  that 
the  former  is  as  nothing  to  the  latter;  and  therefore,  bring 
the  honour  and  majesty  of  the  Deity  to  anv  thing  less  than 
an  equal  value,  and  you  bring  it  to  nolliing.  And  this 
had  been  quite  to  lose  the  design  of  insisting  upon  a  re- 
compense ;  it  had  been  to  make  the  majesty  of  Heaven 
cheap,  and  depreciate  the  dignity  ol"  the  divine  govern^ 
ment,  instead  of  rendering  it  august  and  treat.  Therefore 
the  whole  constitution  of  Emmanuel,  his  undertaking,  per- 
formances, and  acquisitions,  appear  to  have  been  not  only 
apt,  suitable,  and  sufficient  to  the  intended  purposes, 
(which  was  first  proposed  to  be  shown,)  but  also  requisite 
and  necessary  thereto. 

III.  And  for  the  evincing  hereof,  let  us  apply  our  minds 
to  meditate  silently  and  intently  awhile  oi  tluise  words  of 
our  Lord,  (John  x.  17.)  "  Therefore  duth  my  Father  love 
me,  because  I  lay  down  my  life:"  anc  let  us  consider 
them  with  that  reverence  which  we  caniot  but  conceive 
due  to  words  we  esteem  most  .sacred  and  divine  ;  i.  e.  thai 
they  could  not  be  rashly  or  lightly  spoken:  whereupon,  let 
us  bethink  ourselves,  Have  those  words  a  meaning  1  This, 
our  awful  regard  to  the  venerable  greatness  of  Him  that 
spoke  them,  cannot  suffer  us  to  doubt.  And  if  they  mean 
any  thing,  it  is  imuossible  they  should  not  mean  some- 
what most  profound  and  great ;  somewhat  that  implies  a 
reference  to  a  peculiar  8£otrorris,  i.  e.  a  dicine  decorum,  that 
as  an  eternal  law  perpelually  conducts  all  the  propen- 
sions  and  determinations  of  God's  ino.st  perfect  will,  that 
could  by  no  means  suffer  any  violation  :  what  was  most 
becoming  of  God  ;  viz.  what  might  best  "  become  him, 
for  whom  are  all  things,  and  by  whom  are  all  things ;" 
(Heb.  ii.  10.)  worthy  of  ihe  grea!,  all-comprehending, 
central,  original  Being,  from  whence  all  things  sprang, 
and  wherein  all  terminate.  Here  is  some  gradual  retection 
(if  we  consider  what  iminediaiely  follows,  "  in  bringing 
many  sons  to  glory,"  &c.)  of  the  veiled  arcana  of  the  Di- 
vine Being:  if  we  may,  on  so  fit  occasion,  allude  to  the  in- 
scription in  the  Egj-ptian  temple,  elsewhere  mentioned  in 
this  discourse — "  I  am  all  that  was,  and  is,  and  shall  be, 
and  who  is  he  that  shall  draw  aside  my  veil  1"  Here  is, 
in  some  part,  a  withdrawing  of  ihat  .sacred  veil,  by  Him  to 
whom  by  prerogative  it  belonged,  and  of  whom  it  is  said, 
"  No  man  haih  seen  God  at  any  time,  hut  the  only-begot- 
ten Son,  who  is  in  the  bosom  of  the  Faiher,  he  hath  de- 
clared him,"  John  i.  18.  Here  is  some  disclosure  of  the 
mystery  of  God,  of  the  Father,  (Col.  ii.  2.)  in  whom  the 
Divine  nature  was  primarily,  and  as  in  that  first  fountain ; 
and  of  Christ,  the  mystery  of  the  Mediator,  of  whom  Christ 
was  the  distinguishing  name.  The  agreement,  hitherto 
inconceivable  and  most  mysterious,  of  the  absolute  purity 
and  perfection  of  the  Divine  nature,  with  the  admirable 
mercifulness  of  the  constitution  of  Emmanuel,  of  God  and 
man  united  in  one,  in  order  to  the  reconciliation  of  the 
holy,  blessed  God,  with  unholy,  miserable  man.  How  was 
it  to  be  brought  about,  in  a  way  becoming  him  for  whom 
and  by  whom  all  things  were,  so  great,  so  august  a  Majes- 
ty !  that  He  should  admit  that  so  despicable  and  rebellious 
a  race  should  not  only  be  saved,  but  be  made  sons  1  This 
could  never  be,  though  his  immense  and  boundless  love 
most  strongly  inclined  him  to  it,  but  by  their  having  one 
of  highest  dignity,  his  own  Son,  set  a.s  a  Prince  or  Prefect 
over  Ihe  whole  affair  of  their  salvation ;  nor  by  him  but 
upon  his  own  intervening  suffering  !  This  was  according 
to  fixed  rule  indispensably  necessary;  i.  e.  by  the  inviola- 
ble maxims  of  the  Divine  government.  But  because, 
throu'.,'h  the  inconceivable  riches  of  his  omi  goodness,  this 
was  a  thing  he  was  most  prepense  unto,  and  intent  upon; 
yet  because  the  death  of  his  own  Son  in  iheir  stead  could 
neither  be  meritorious  nor  just,  wilhoui  his  own  free  con- 
sent, therefore,  .says  our  Lord,  doth  my  Father  love  me, 
because  I  lay  down  my  life — What  conceivable  reason 
can  there  be  of  this  connexion,  ("  He  therefore  loves  me, 
becau.se  I  lay  down  my  life,")  without  the  concurrence  of 
these  two  things  to  be  considered  conjunctly  1  A  most  in- 
tense, vehement  love  to  a  perishing  world.  An  inflexible 
regard  to  the  eternal,  immutable  measures  of  right  and 
wrong,  fit  and  unfit,  decent  and  indecent,  that  had  their 
fixed,  everlasting  seal  in  the  mind  of  God. 


94 


THE  LIVING  TEMPLE. 


PiRTiL 


IV.  The  fonner  made  the  cnii  necessary,  the  preventing 
the  total,  eternal  ruin  of  a  lost  world ;  the  latter  made  the 
Son  of  God's  dtatli,  and  his  own  consent  thereto,  the  neces- 
sary means  to  this  end.  The  former,  viz,  the  end,  was  not 
otherwise  necessary  than  upon  supposition ;  it  was  not  so 
absolutely  necessary,  that  by  any  means,  right  or  wrong, 
fit  or  unfit,  suck  a  ruin  (even  most  deserved)  must  be  pre- 
vented. But  ii  was  so  far  necessary,  as  that  if,  by  any 
rightful  and  decorous  means,  this  ruin  could  be  prevented 
as  to  many,  and  a  contrary  blessed  state  of  perpetual  life 
be  attained  by  them,  this  must  be  effected  and  brought 
about  for  them  Not,  'tis  true,  for  all  offenders,  but  as 
many  as  the  lite  eternal,  indispensable  means  and  mea- 
sures of  equal  md  unequal,  fit  and  unfit,  capable  and  in- 
capable, should  not  exclude. 

All  this  we  have  in  that  most  admirable  text  of  Scrip- 
ture, (John  iii.  16.)  "God  so  loved  the  world,  that  he  gave 
his  only-begotttn  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life."  So  loved! 
The  matter  is  signified  in  such  a  way,  as  to  leave  all  men 
amazed  !  and  by  their  astonishment  to  supply  their  most 
defective  conception  of  so  stupendous  a  love.  The  world 
is  an  indefinite  term,  that  contains  the  special  and  the 
afterwards  specifiai  object  of  this  love ;  not  a  single  per- 
son, but  a  whole  race  of  intelligent  creatures,  a  world 
inhabited  by  such,  that  were  not  to  be  left,  and  finally  all 
swallowed  up  together  in  one  common  ruin ;  that  upon 
this  account  he  gave  his  only-begotten  Son  to  death,  as 
the  event  and  known  design  showed.  And  how  incon- 
ceivable must  his  love  be  to  his  only-begotten  Son  !  "  The 
Brightness  of  his  glory,  the  express  Image  of  his  person  !" 
always  his  delight !  Vet  rather  than  all  this  world  should 
be  lost  for  ever.  He  is  thus  given  up  !  "  That  whosoever 
believe  on  him,  should  not  perish,"  &c.  which  expresses 
the  certain,  specified,  declared  object  of  this  love:  leaving 
them  certainly  excluded,  who,  after  sufficient  proposal,  re- 
fuse their  homage  to  the  throne  of  Emmanuel;  choose 
rather  their  forlorn  souls  should  be  for  ever  for.saken  of 
the  Divine  presence,  than  unite  with  him,  and  surrender 
themselves  to  him,  by  whom  alone  they  might  be  refitted, 
animated  agiin,  and  inhabited  as  his  living  temples.  Their 
exclusion  is  necessary,  by  such  measures  as  those,  by 
which  such  means  were  necessary  to  the  salvation  and 
blessedness  of  the  others.  But  who  can  doubt  hereupon, 
but  that  this  course  was  indispensably  necessary  to  this 
end  1  Especially  if  (reviewing  that  first-mentioned  text) 
we  consider,  that  our  Lord  represents  his  laying  down  his 
life  as  an  unexpressible  additional  endearment  of  him  to 
the  Father  :  q.  d.  "  O  thou  Son  of  my  delights,  thou  hast 
now  set  my  love  to  lost  souls  at  liberty,  that  hath  been 
ever  pregnant  with  great  and  godlike  designs  towards  them, 
and  that  must  otherwise  have  been  under  perpetual  re- 
straint:" which  is  most  evidently  implied. 

V.  But  it  may  be  said,  Could  the  love  of  God  be  under 
restraint?  And  I  sav  no,  it  could  not;  therefore,  to  the 
all-comprehending  IVTind,  where  ends  and  means  lie  con- 
nected together  under  one  permanent,  eternal  view,  this 
course  presented  itself,  as  peculiarly  accommodate  to  this 
end ;  and  was  therefore  eternally  determined  by  ea.sy  con- 
cert between  the  Father  and  the  Son,  not  to  remedy,  but 
prevent  any  such  restraint.  Yet  it  may  be  further  urged, 
Cannot  the  absoluteness  and  omnipotency  of  a  God  enable 
him  to  satisfy  his  own  propensions,  if  it  were  to  save  never 
so  many  thousand  worlds  of  offending  creatures,  without 
taking  such  a  circuit  as  thisl  It  was  once  said  to  a  human 
mortal  king,  that  had  about  him  but  a  thin  shadow  of 
sovereignty,  DosI  thou  now  govern  Israel,  and  not  make 
thy  will  any  way  take  place  1  Much  more  might  it  here 
he  said.  Dost  thou  govern  the  world  1  Art  Ihou  not  God  ? 
Yes  !  and  may  freely  say,  I  can  the  less,  for  that  I  am  God, 
do  what  is  not  Godlike;  i.  e.  can  therefore  the  less  break 
through  established,  eternal  measures,  and  counteract  my- 
self. I  must  do  as  becomes  Him,  for  whom  and  by  whom 
are  all  things.  Others  may  n-ssume  to  themselves  an  ima- 
gined, unhallowed  liberty  of  pursuing,  at  the  next,  their 
own  inclinations;  but  it  is  beneath  divine  greatness  lo  do 
so.  Yet  in  this  case  (it  may  be  further  said)  why  did  not 
love  to  his  Son  preponderate?  Which  our  Lord  himself 
in  great  part  obviates  by  what  is  subjoined— "because  1 
lay  down  my  life."    How?    With  a  power  and  design  to 


take  it  again,  as  v.  18.  "  I  have  power  to  lay  it  down, 
and  I  have  power  to  take  it  again,  q.  d.  This  is  a  matter 
agreed,  I  am  not  to  lie  under  a  perpetual  death  ;  that  could 
neither  be  grateful  to  my  Father,  nor  is  in  itself  possible. 
But  as  things  are  staled,  I  am  prepared  to  endure  the 
cross,  and  despise  the  shame,  for  the  joy  set  before  me; 
which  joy  will  be  everlastingly  common  to  him  and  me, 
and  to  the  whole  redeemed  community,  according  to  their 
measure."  But  was  all  this  unnecessary  trifling  ?  What 
.serious  man's  reverence  of  Deity  can  let  him  endure  to 
harbour  so  profane  a  thought  ?  Therefore  take  we  now 
the  entire  state  of  this  matter,  as  it  lies  plainly  in  view  be- 
fore us,  in  these  texts  of  Scripture.  1.  Here  is  an  unex- 
pressible love  of  God  to  undone,  lost  sirmers.  2.  Here  is 
a  plain  intimation  that  this  love  must  have  been  under  a 
suspension  and  a  restraint,  if  God's  own  Son  had  not  laid 
down  his  life  for  them.  3.  It  is  as  plainly  signified,  that 
the  Son  of  God's  laying  down  his  life  for  them,  was,  in 
divine  estimate,  a  suflicient  expedient  to  prevent  this  re- 
straint upon  his  love  to  sinners.  4.  That  this  expedient 
was  reckoned  by  liie  blessed  God  more  eligible,  than  that 
his  love  to  .sinners  should  be  under  perpetual,  everlasting 
restraint.  5.  That  it  was  only  reckoned  more  eligible,  as 
there  was  a  conjunct  consideration  had  of  his  laying  it 
down,  with  a  power  and  design  of  resuming  and  taking  it 
again.  6.  That  therefore,  as  the  eternal  God  had  a  most 
constant,  unquestionable  love  to  his  only-begotteu  Son, 
his  love  to  him  hath  a  peculiar  and  most  complacential 
exercise,  on  the  account  of  his  concurring  with  him  upon 
this  expedient ;  choosing  rather  to  endure  all  the  dolours 
of  that  "one  hour,  and  power  of  darkness,"  that  was  to 
come  upon  him,  than  ttiat  a  whole  world  of  reasonable 
creatures,  his  own  offspring,  and  bearing  his  own  image, 
should  all  perish  together  everlastingly.  But  who  now 
sees  not  that  this  was  the  determinate  judgment  of  the 
great  God,  riz.  that  his  gracious  designs  towards  guilty 
creatures  were  not  otherwise  lo  be  effected,  than  in  this 
way?  And  yet,  for  the  further  clearing  of  this  matter, 
taking  Heb.  x.  4.  that  the  blood  of  the  Lord  Christ,  and 
of  bulls  and  goats,  are  put  in  direct  opposition  to  each 
other;  and  hereupon,  that  it  is  said  of  the  latter,  "It  is 
not  possible  it  should  take  away  sin ;"  what  can  that  imply 
less,  than  that  the  former  was  necessary  to  the  taking  it 
away  ?  Let  us  but  appeal  to  ourselves,  what  else  can  it 
mean  ?  Will  we  say,  though  sin  could  not  be  taken  away 
by  the  blood  of  bulls  and  goats,  it  might  by  some  nobler 
sacrifice  of  an  intermediate  value  ?  But  is  not  this  mani- 
festly precluded,  and  barred  by  the  immediateness  of  the 
opposition  ?  These  two  only  are  in  competition,  and  it  is 
said,  not  M/.?,  but  thM.  Other  sacrifices  God  would  not; 
(Psal.  xl.  (i,  7.)  then,  saith  our  Lord,  "  Lo  !  I  come." 
These  are  rejected,  this  is  chosen ;  he  taketh  away  the 
first,  that  he  may  establish  the  second,  Heb.  x.  9.  When 
it  is  said,  (Mic.  vi.  6,  7.)  not  thousands  of  rams,  or  ten 
thousand  rivers  of  oil ;  if  one  should  say.  Yea,  hut  eleven 
thousand  mieht  serve  ;  were  not  this  trifling,  not  reason- 
ing ?  Is  it  not  plain  all  other  were  refusable,  for  the  same 
reason? 

I  shall  now  somewhat  enlarge  (as  was  formerly  designed) 
upon  the  two  things  already  intimated  under  the  foregoing 
head  of  Emmanuel's  sufficiency,  &c.  as  having  acquired 
ihe  Iwo-fold  power  of  forsiving  sin,  and  siviiig  the  Spirit. 
And  shall  now  show,  further,  ihe  ncccssilii  of  his  engaging 
in  this  aflair(the  resioringof  God's  temple)  with  reference 
to  bdth  these  things,  requisite  thereto. 

And  to  this  purpose,  let  it  be  considered — What  was  to 
be  rniiitted,  and  what  was  to  be  conferred,  by  the  procure- 
ment. 

1.  What  was  to  be  remitted.  It  was  not  the  single 
trespass  of  one  or  a  few  delinquent  persons,  but  the  revolt 
and  rebellion  of  a  vast  community;  a  universal  hostility 
and  enmity,  continued  and  propagated  through  many  suc- 
cessive agents,  that  was  now,  once  for  all,  to  be  atoned  for. 
It  is  hereupon  lo  be  considered — How  great  the  oflence 
was  that  must  be  remitted.  The  way  and  manner  in 
which  the  grant  was  lo  be  made  of  this  remission. 

1.  How  great  was  ihe  offence  to  be  remitted  !  A  whole 
race  and  order  of  creatures  had  been  in  a  conspiracy  against 
their  rightful  Lord,  to  deface  his  temple,  tear  down  his 
image,  invade  his  rights,  wiihhoUl  and  incapacitate  them- 


Chip.  VIII. 


THE  LIVING  TEMPLE. 


96 


selves  for  his  worship,  substitute,  Instead  of  that,  highest 
contempt,  banish  his  presence,  and  as  much  as  in  them 
lay  raze  out  his  memorial,  that  he  might  be  no  more 
known,  feared,  or  served  upon  earth !  How  horrid  a 
prospect  had  the  Lord  from  heaven,  when,  from  the  throne 
of  his  glory  there,  he  beheld  the  state  of  things  below  ! 
(Ps.  liv.  2,  3.)  "  The  Lord  looked  down  from  heaven 
upon  the  children  of  men,  to  see  if  any  did  understand, 
and  seek  after  God  ■,  they  are  all  gone  back,  none  that  does 
good,  no  not  one."  All  were  become  such  mischievous, 
wicked  fools,  as  to  say,  with  one  consent,  in  their  hearts, — 
No  God !  And  though,  it  is  true,  this  wickedness  was  not 
in  event  to  be  actually  remitted  to  all,  the  case  was  to  be 
so  stated,  that  remission  might  be  universally  offered  ;  and 
that  it  be  lel^  to  lie  upon  men's  own  score  if  it  were  not 
accepted  ;  and  therelore,  that  a  sacrifice  must  be  offered 
up,  of  no  less  value  than  if  every  single  transgressor  was 
to  have  his  actual,  sealed  pardon. 

VI.  For  let  it  be  considered  what  sort  of  transgressors 
are  excluded  the  benefit  of  remission,  on  the  account  of 
that  great  Sacrifice  that  once  for  all  was  offered  up  ;  and 
we  find  it  not  difficult  to  apprehend  other  most  important 
reasons  why  they  are  excluded ;  but  no  colour  of  a  reason 
that  it  should  be  for  want  of  sufficient  value  in  this  Sacri- 
fice. 

1.  As  for  Ae  angels  that  fell,  though  their  case  comes 
not  directly  under  our  present  consideration,  yet  occasion- 
ally, and  as  {a  fortiori)  we  may  argue  from  it,  some 
thoughts  may  usefully  be  employed  about  it.  The  Divine 
pleasure  herein  is  indeed  intimated,  in  the  Son  of  God's 
not  taking  their  nature,  but  o^irs  ;  and  his  known  measure 
of  showing  mercy  is,  that  he  will  show  mercy,  because  he 
will  show  mercy.  Yet,  whereas  we  find  that  the  most 
sovereign  act  of  grace,  the  predestinating  of  some  to  the 
adoption  of  children,  is  ascribed  to  the  good  pleasure, 
(Eph.  i.  5.)  the  same  act  is  ascribed  also  to  the  counsel 
of  his  will,  V.  11.  And  when  we  see  the  apostle  in  that 
holy  transport,  (Rom.  xi.  33.)  crj'ing  out,  in  contempla- 
tion of  distinguishing  mercy, <j/JiiUo« — Ot/ic  depth!  henoth 
not  say  of  the  sovereign  pmccr,  but  of  the  wisdom  and 
knowledge  of  God  ;  and  admires  the  unsearchablene.ss,  not 
of  his  arbitrary  determinations,  but  of  his  judgments  and 
ways,  or  judicial  proceedings  towards  them  that  believed, 
or  Delieved  not:  (Ps.  xxx.  31,  32.)  implying  he  had  rea- 
sons to  himself,  though  past  our  findingout,  of  his  different 
proceedings  towards  some,  and  others.  And  as  for  the 
angels  that  fell,  and  whom  he  thought  fit  not  to  spare,  (2 
Pet.  ii.  4,  5.  Jude  6.)  he  threw  them  into  chains  of  dark- 
ness, resolving  to  deal  with  them,  not  upon  terms  of  abso- 
lute Sovereignty,  but  of  justice,  therefore  reserving  them 
to  the  judgment  of  the  great  day;  not  in  the  meantime 
affording  them  a  second  trial,  in  order  to  their  recover)', 
as  he  hath  tons,  even  of  mere  mercv;  for  no  justice  could 
oblige  him  to  offer  us  new  terms.  Yet  their  case  and  ours 
so  differed,  that  there  are  reasons  obvious  to  view,  and 
which  must  lie  open  to  all,  in  the  public,  final  judgment, 
why  he  might  judge  it  fitterto  design  the  objects  of  mercy 
among  men,  than  the  apo.state  angels.     As, 

1.  That  we  must  suppose  them  (rij.  the  angels)  created, 
each  of  them,  in  perfect  nw/unVy,  unto  which  we  (our  first 
parents  excepted)  grow  up  gradiially  and  bv  slow  degrees. 
They  had  their  intellectual  ability  fit  for  present  exerci.se, 
■when  they  first  existed,  and  did  all  then  at  once  co-exist ; 
(as  we  generally  reckon,  having  nothing  to  induce  us  to 
think  otherwise  ;)  lee  come  into  being  successively,  and 
exist  here  but  in  a  succession. 

•2.  Whereas  they  therefore  must  be  understood  to  have 
been  originally  under  a  sort  of  covenant  of  works,  (as  we 
were,)  or  were  some  way  or  other  made  to  understand 
what,  by  the  law  of  their  creation,  was  their  duty  towards 
the  Author  of  their  beings,  and  what  their  expectations 
might  bo  from  him;  we  have  no  reason  therefore  lo  appre- 
hend that  thcv  were  treated  with,  in  one  rommnn  head  of 
their  own  order,  in  whom  they  should  stand  or  fall,  as  we 
were ;  our  case  not  admittin?  it  to  be  otherwise,  because 
we  were  not  co-existent  with  him.  But  we  must  conceive 
them  to  have  been,  every  individual  of  them,  personal 
covenanters,  each  one  in  his  own  person  receiving  the  sig- 
nification of  their  Maker's  will;  and  if  there  were  rea.son 
or  need  of  solemn  restipulation,  each  one  in  his  own  per- 


son as  it  were  plighting  his  faith,  and  viawing  his  alle- 
giance to  the  celestial  crown  and  throne.  They  therefore, 
from  a  self-contracted  malignity,  rebelled  with  open  eyes; 
and  though  an  obligation  by  a  common  head  were  bind- 
ing, theirs,  by  their  own  act  and  deed,  must  be  more 
strongly  binding,  and  their  revolt  more  deeply  and  more 
heinously  criminal. 

3.  The  posterity  of  our  apostate  first  parents  have  but  a 
limited  time,  in  this  state  of  probation,  wherein  to  vmder- 
stand  the  present  altered  stale  of  things  between  them  and 
their  offended  Lord  :  within  which  time,  though  he  foresaw 
the  malignity  of  verj*  many  would  never  be  overcome  by 
his  goodness,  in  the  ordinary  methods  wherein  he  reckoned 
it  became  him  to  discover  and  exercise  it  towards  them, 
yet  according  to  the  course  and  law  of  nature  he  had  now 
settled  for  this  apostate  sinful  world,  their  course  would 
soon  be  run  out,  and  they  would  not  have  opportunity 
long  to  continue  their  rebellion,  and  obstruct  his  interest 
and  designs  on  earth.  And  also,  having  all  things  ever 
present  to  his  all-comprehending  view,  he  foreknew  and 
foredetermined  that  great  numbers  should  become  the 
captives  of  his  grace,  and  that  the  love  and  bloud  of  an 
Emmanuel  should  not  be  lost  and  thrown  away  upon 
them.  He  should  make  them  "willing  in  the  day  of  his 
power"  to  fall  in  with  gracious  intendments,  and  their  Re- 
deemer should  see  his  seed,  and  the  travail  of  his  soul,  and 
be  satisfied  therein  :  whereas  he  beheld  the  apostate  spirits 
of  that  higher  order  fixed  in  enmity,  not  vincible  by  any 
ordinary'  methods.  Nor  was  it  to  be  expected  he  should 
exert  (in  this  case)  his  absolute  power,  and  act  ad  ulti- 
mvm,  as  a  natural  agent  doih,  to  its  very  uttermost.  (Had 
he  thought  fit,  he  could  as  well  have  prevented  their  re- 
volt.) Or  that  he  should  have  appointed  a  Redeemer  for 
their  recovery,  who  were  irrecoverable:  their  case  at  first 
being  (probably)  ver}'  parallel  lo  iheirs  among  men,  who 
sin  "that  sin  against  the  Holy  Ghost."  And  as  things 
lay  in  divine  prospect,  their  malicious  opposition  to  God's 
designs  in  this  world  was  not  bounded  within  the  narrow 
limits  of  a  short  human  life,  their  natures  not  being  sub- 
ject to  a  law  of  mortality,  as  it  is  with  every  sinner 
among  men;  but  they  were  beheld  as  continually  filling 
this  world  with  mischiefs,  with  wickednesses  and  miseries, 
and  counterworking  all  God's  glorious  and  merciful  de- 
signs in  it  ;  even  everj-  one  of  them,  from  his  first  apos- 
tacy,  as  long  as  the  world  shall  last. 

4.  Man  sinned  at  first,  being  seduced,  tempted,  and  de- 
ceived by  the  devil.  The  devils,  as  being  their  own 
tempters,  sin  had  in  and  from  them  its  original  and  first 
rise  in  the  creation  of  God.  In  all  agency,  whether  of 
good  or  evil,  much  is  wont  to  be  attributed  to  this.  Who 
was  first  in  it  1  In  point  of  good,  the  blessed  God  hath  no 
competitor  ;  he  is  the  undoubted  first  Fountain  of  all  good, 
and  is  therefore  acknowledged  the  supreme  Good.  In 
point  of  eril,  (vi:.  moral,)  there  is  none  prior  to  the  devil, 
who  is  therefore  eminently  called  Me  evil,  or  wicked  oru. 
And  as  the  devils  were  first  in  sin,  so  they  led  us  into  it, 
bydeceivin?  Us;  the  malignity  of  it  was  therefore  the 
greater  on  their  parts,  and  proportionably  the  lesson  ours. 
■The  more  knowing  are  the  more  deeply  guilty ,the  deceive: 
than  the  deceived,  and  deserve  the  more  .stripes.  'Tis  true 
that  none  can  deserve  mercy,  for  then  it  were  justice,  and 
not  mercy ;  but  though  none  can  deserve  to  have  mercy 
shown  ihem,  they  may  deserve  not  to  have  it.  The  more 
a  ruler  is  above  us,  and  the  less  he  needs  us,  the  less  pos- 
sible it  is  for  us  to  oblige  him,  and  the  more  possible  to 
disoblise  and  offend  him,  and  the  more  heinous  will  the 
offence  be  :  therefore,  though  none  can  clatm  mercy,  thev 
mav  forfeit  it;  and  will,  by  the  deeper  guilt,  incur  such 
a  forfeiture,  by  how  much  the  more  and  clearer  the  light 
and  knowledge  is  against  which  they  offend.  And  this 
we  find  lo  have  been  a  measure  with  ihe  blessed  God,  in 
the  exercise  of  his  mercy,  even  in  some  of  the  highest 
instances  hereof  that  we  meet  with  in  holy  Scripture  ;  "  I 
obtained  mercy,  because  I  did  it  ignoranily,  in  unbelief," 
1  Tim.  i.  Not  that  this  could  specify  a  more  deserving 
object  of  mercy ;  for  where  there  can  be  no  desert  at  all, 
there  can  be  no  more,  or  less. 

VIl.  But  it  represents  the  occasion  and  season  of  show- 
ing mercv  more  filly,  in  the  estimate  of  the  Divine  wisdom, 
which  conducts  the  acts  of  sovereignty ;  and  judges  of 


THE  LIVING  TEMPLE. 


PartO. 


congnuties,  as  justice  doth  of  right  and  wrong.  Where 
indeed,  among  the  objects  of  mercy,  there  is  an  absolute 
parity,  there  (as  to  them)  mere  sovereignty  determines ; 
as  it  may  be  ordinarily,  in  God's  electing  among  men  the 
objects  of  his  free  favour.  Where  there  is  no  objective 
reason  of  eligibility  in  one  more  than  another,  especially 
if  there  be  such  as  would  rather  persuade  the  contrary 
way,  wisdom  hath  no  proper  exercise.  But  occasions  are 
of  greater  latitude,  and  comprehend  all  considerable  cir- 
cumstances and  consequences  ;  and  many  things  lie  open 
to  the  Divine  eye,  that  are  hid  to  ours. 

But  now,  whereas  we  cannot  doubt,  that  besides  such 
considerations  as  occur  to  us,  the  blessed  God  saw  super- 
abundant ground  of  not  making  such  provision  for  the  re- 
covery of  fallen  angels,  as  of  lost  men;  we  can  have  none, 
whereupon  to  imagine  the  former  partake  not  of  the  bene- 
fit with  the  latter,  for  want  of  value  in  the  sacrifice  of 
Emmanuel.  For  when  the  blood  of  his  cross  is  intimated 
to  extend  to  all  things  both  in  heaven  and  earth;  (Col.  i. 
20.)  to  diffuse  an  influence  through  the  universe ;  to  be 
the  cement  of  the  creation,  in  what  part  and  for  what  time 
it  shall  continue,  subordinately  to  the  Creator's  pleasure 
and  purposes  ;  and  that  by  Him,  who  shed  it  even  as  such, 
all  things  are  said  to  consist:  and  that  besides  his  natural 
right,  he  hath  acquired  by  the  superabundant  value  of  this 
sacrifice,  (the  odours  whereof  are  spread  through  all 
worlds,)  a  universal  dominion  ;  and  particularly,  to  be 
Head  of  all  principalities  and  powers ;  to  establish  the 
faithful  and  loyal,  to  judge  and  punish  the  disloyal,  over 
whom  he  so  gloriously  triumphed  on  the  cross ;  (Col.  ii. 
15.)  to  have  every  knee  bow  to  him,  &c.  (Phil.  ii.  6,  7,  8, 
9,  10,  11.)  it  cannot  be,  doubtless,  but  the  value  of  the 
same  sacrifice  had  sufficed  to  obtain  a  power  as  well  as  to 
govern  and  judge  all,  to  establish  and  reward  the  good,  to 
punish  the  bad ;  to  have  obtained  that,  upon  terms,  par- 
don and  mercy  might  have  reached  down  into  the  infernal 
regions,  if  they  that  inhabit  them  could  upon  other  accounts 
have  been  thought  a  pardonable  or  tractable  sort  of  delin- 
quents. And  if  we  cannot  apprehend  this  great  Sacrifice 
to  want  value  even  to  make  atonement  for  devils,  we  can 
as  little  think  it  should  want  value  to  save. 

VIII.  2.  The  impenilent  and  unbelieving  among  men, 
wider  the  gospel ;  and  that  it  must  therefore  also  be  for 
some  other  reason,  that  such  perish. 

As,  (1.)  If  there  be  any  thing  of  rea,son  in  what  hath 
been  discoursed  concerning  the  state  of  the  lapsed  angels, 
their  continuance  in  wilful  impenitency  and  infidelity 
partly  supposes,  partly  makes,  the  state  of  things  with  them 
the  same. 

1.  Partly  supposes  it  so.  For  it  implies  they  have  been 
applied  to  and  treated  with  personally,  upon  the  terms  of 
the  second  covenant ;  i.  e.  the  covenant  of  God  in  Christ, 
as  the  apostate  angels  were  upon  the  first.  And  if  the 
guilt  of  the  former  apostates  was  .so  horridly  great  upon 
this  account,  the  guilt  of  the  latter  must  be  proportionably 
so  on  the  same  account. 

2.  Partly  makes  it  the  same.  For  hereby,  as  they  were 
violators  first  and  immediately  in  their  own  persons  of  the 
Jirst  covenant,  so  are  these  of  the  scronil.  For,  generally, 
they  that  live  under  the  gospel  are  professed  covenanters ; 
and  if  they  were  not,  they  could  not  but  have  become 
obliged  to  have  been  so,  by  the  very  proposal  and  tender 
thereof  unto  them ;  or,  as  soon  as  the  mind  of  Him  who 
made  them,  concerning  this  matter,  was  known.  They 
were  not  obliged  by  their  own  consent,  but  they  were 
obliged  to  it;  and  by  an  incomparably  greater  and  deeper 
obligation  ;  not  by  their  ovn  act  and  deed,  but  by  His 
who  gave  them  breath.  What  is  their  authority  over 
themselves,  compared  with  thai  of  the  Supreme  Lawgiver'! 
A  mere  borrowed  suhordinaie  thing,  without  and  apart 
from  him,  without  whom  their  being  itself  were  mere  no- 
thing !  An  argument  ad  hoviincm,  is  convictive,  in  dispu- 
tation, between  one  man  and  another;  but  how  much  more 
overpowering  means  of  conviction  will  there  be  in  the 
judgment  of  the  great  day!  And  the  parity  of  cases  be- 
tween the  angels  that  fell,  and  insolent  sinners  under  the 
gospel,  is  inliiii;ited  as  monitory  to  the  latter,  in  those  texts 
of  Scripture  that  speak  of  Grod's  most  just  and  terrible  se- 
verity to  the  former ;  viz.  the  sin  of  both  was  apostacy, 
according  to  the  different  covenants  or  laws  under  which 


they  stood.  For  as  the  one  tort  were  apostates  from  God, 
so  the  others  were  from  Christ,  denying  the  Lord  that 
bought  them,  2  Pet.  ii.  1.  And  again,  "  turning  the  pra;e 
of  God  into  lasciviousness,  and  denying  the  only  Lord 
God,  and  our  Lord  Jesus  Christ,"  Jude  4.  Whereupon, 
this  example  of  God's  vengeance  upon  the  angels  that  fell 
is  subjoined  in  both  places.  Besides  what  was  common 
to  them  with  the  apostate  angels,  there  were  some  things 
peculiar  to  these  wilful  refusers  of  the  grace  of  the  gospel, 
and  violaters  of  the  gospel-covenant.     As, 

1.  That  the  guilt  of  wilful  sinners  under  the  gospel  ad- 
mits oClhis  aggravation  above  that  of  the  rebellin<?  angels, 
that  they  offend  against  the  grace  of  the  remedy,  never 
offered  to  the  other;  treading  underfoot  the  Son  of  God, 
profaning  the  blood  of  the  covenant,  wherewith  they  were 
sanctified,  as  an  unholy  thing,  and  doing  despite  tmlo  the 
Spirit  of  grace,  Heb.  x.  29.    And, 

2.  That  the  offer  itself,  made  to  them,  carried  in  it  a 
manifest  signification  of  their  (remote)  claimable  right  to 
the  benefits  of  the  gospel-covenant,  on  supposition  of  their 
compliance  with  the  terms  of  it,  (unto  which  the  fallen 
angels  could  have  no  pretence,)  barred  only  by  their  non- 
acceptance  or  refusal,  which  appears  in  the  general  tenor 
of  the  go.spel-covenant  itself :  "  Ho,  every  one  that  thirsts" 
— "  Whosoever  will,  let  him  come,  and  take  of  the  waters 
of  life  freely" — "  God  so  loved  the  world,  that  he  gave  his 
only-begotten  Son,  that  whosoever  believelh  in  him,  should 
not  perish." — And  it  is  here  to  be  noted,  that  a  secret  in- 
tention gives  not  a  claimable  right,  but  some  overt-act  or 
deed  ;  and  it  must  be  claimable,  before  it  ought  to  be 
claimed  or  accepted.  This  is  the  case  then  with  the  wil- 
fully impenitent  and  rebellious  under  the  gospel,  that  it 
may  be  truly  said  of  them,  "  You  might  have  had  pardon 
and  eternal  life,  if  you  had  not  rejected  the  kindest  ofiers." 
It  is  not  therefore  want  of  value  in  this  sacrifice,  but  their 
rejection,  whence  it  is  unavailable  to  them.  As  for  them 
that  could  never  have  the  gospel,  or  infants  incapable  of 
receiving  it,  we  must  consider  the  Holy  Scriptures  were 
written  for  those  that  could  use  them,  not  for  those  that 
could  not ;  therefore  to  have  inserted  into  them  an  account 
of  God's  methods  of  dispensation  towards  such,  had  only 
served  to  gratify  the  curious  and  unconcerned,  not  to  in- 
struct or  benefit  such  as  were  concerned.  And  it  well  be- 
came hereupon  the  accurate  wisdom  of  God,  not  herein  to 
indulge  the  vanity  and  folly  of  man. 

IX.  2.  Now  let  it  hereupon  be  considered,  in  what  way 
was  this  to  be  done  ;  not  otherwise  than  by  enacting  and 
publishing  a  universal  law,  that  whosoever  should  comply 
with  such  and  such  terms,  expressed  in  that  law,  (as,  for 
instance,  repentance  towards  God,  and  faith  in  Jesus 
Christ,)  should  be  actually  and  finally  pardoned  and  saved. 
And  this  being  now  the  plain  state  of  the  case,  let  any 
sober  unprejudiced  mind  make  a  judgment  of  it,  what 
this  matter  would  come  to,  if  there  had  not  been  a  com- 
pensation made,  as  a  foundation  to  this  law,  and  the  pub- 
lication of  it.  They  that  exalt  one  Divine  perfection,  to  the 
diminution  of  several  others;  that,  for  instance,  so  plead 
for  the  absoluteness  and  sovereignty  of  God's  mercy,  as 
not  to  adjust  therewith  the  determinations  of  his  wisdom, 
purity,  righteousness,  forget  that  they  hereby  make  any 
satisfaction  by  a  Redeemer  unnecessary,  (and  by  conse- 
quence make  Christ,  whom  they  cannot  deny  to  have  suf- 
fered and  died,  being  innocent,  to  have  died  in  vain,)  nor 
do  allow  in  their  own  thoughts  its  just  weight  to  this  state 
of  the  case, — that  the  method  in  which  God  was  to  exer- 
cise his  pardoning  mercy,  was  by  publishing  an  edict  for 
that  purpose,  that  was  to  extend  all  the  world  over,  and 
through  all  the  successions  of  time.  They  know  this  is 
the  course  the  wisdom  of  God  halh  pitched  upon,  and 
yet,  taking  the  case  as  it  is,  would  have  this  large,  imi- 
versal  tenor  of  the  go.spel  to  proceed  upon  no  foregoing 
compensation.  The  great  God  requires  it  should  be  pro- 
claimed to  all  the  world,  "  Ho,  every  one  that  thirsts, 
come  to  ihe  waters" — "  Whosoever  believes  shall  not 
perish,  but  have  life  everlasting" — "  If  the  wicked  turn 
from  all  the  sins  he  hath  committed,  he  shall  not  die  :  all 
his  transgressions  shall  not  be  mentioned" — "  Repent,  so 
your  iniquities  shall  not  be  vour  ruin" — "  Come  to  me,  all 
ye  that  are  weary  and  heavy  laden,  and  I  will  give  you 
rest" — "Go  preach  the  gospel  to  ever)' creature;  whoso- 


Cbap.  IX. 


THE  LIVING  TEMPLE. 


9; 


ever  believes  shall  be  saved."  This  is  the  known  tenor 
of  the  gospel,  directed  without  limitation  to  all  the  ends  of 
the  earth;  "Look  to  me,  and  be  saved;  all  sin  and  blas- 
phemy shall  be  forgiven  to  men."  That  gospel  which  de- 
termines whosoever  believes  shall  be  saved,  is  directed  to 
be  preached  to  all  nations.  He  did  first,  by  his  angels 
from  heaven,  indefinitely  proclaim,  "  Peace  on  earth,  and 
good-will  towards  men:"  and  pursuant  hereto  was  the 
commission  given  by  our  ascending  Lord  to  his  apostles 
and  ministers  that  should  succeed  to  the  end  of  the  world. 
Now  suppose  that  without  reference  to,  or  mention  any 
where  made  of,  this  compensation  to  the  justice  of  God, 
there  must  be  an  ofl'er  made  of  such  mercy,  not  to  pre- 
sent delinquents  only,  but  lo  all,  in  all  future  times  and 
ages ! 

X.  With  what  methods  of  government  would  such  a 
course  as  this  agree  ?  I  the  rather  insist  upon  this,  both  oi 
apprehending  it  lo  have  its  own  great  weight,  and  that 
perhaps  it  hath  escaped  the  consideration  of  the  most,  in 
treating  of  this  important  subject ;  yet,  what  is  more  ob- 
vious ■?  It  is  one  thing  for  a  prince,  by  a  private  act  of 
grace,  to  pardon  a  particular  person  that  hath  offended 
him  xvithout  insisting  upon  any  recompense ;  another 
thing  to  do  it  to  a  multitude,  not  only  that  had  now  trans- 
gressed, but  that  should  do  so  in  any  future  time.  Lighter 
minds  may  perhaps  at  fir^t  sight  reckon  this  would  only 
so  much  the  more  magnify  the  mercy  of  God  above  that 
of  man,  "  whose  ways  are  not  as  our  ways,  nor  his 
thoughts  as  our  thoughts."  And  so  indeed  doth  the  way  he 
hath  taken  for  the  pardoning  of  sin  infinitely  exceed  all 
human  thought,  I.sa.  Iv.  6, 7,  8.  But  we  must  take  heed  of 
being  so  inconsiderately  officious,  as  to  prescribe  him  ways 
of  exalting  one  attribute,  to  the  depressing  of  another  ;  and 
so  to  set  him  above  men  in  one  respect,  as  to  throw  him  in 
another  below  himself,  yea,  and  below  men  too;  i.  e.  not 
more  to  set  him  above  them  in  point  of  mercy,  than  be- 
neath them  in  point  of  governing  wisdom  and  righteous- 
ness. And  if  any  would  be  so  insolent  to  prescribe  to  him, 
they  might  have  thought  the  inconvenience  of  such  a  uni- 
versal edict  might  have  been  avoided,  by  his  sending  an 
angel,  or  affording  some  particular  revelation,  to  ever)' 
man  he  would  have  turn  to  him,  and  repent.  But  were 
it  dutiful  so  to  correct  his  way  of  di.spensalion  f  And  con- 
sider how  this  way  he  hath  chosen  would  square  with  the 
ordinary  measures  of  government,  without  the  foundation 
laid  which  we  are  asserting.  That  prince  would  cer- 
tainly never  be  so  much  magnified  for  his  clemency  and 
mercy,  as  he  would  be  despised  by  all  the  world  for'  most 
remarkable  defects  of  government,  that  should  not  onlv 
pardon  whosoever  of  his  subjects  had  offended  him,  upoii 
their  being  sorry  for  it,  but  go  about  lo  provide  a  law  that 
should  obtain  in  his  dominions,  through  all  after-time, 
that  whosoever  should  offend  against  the  government,  wii.^ 
whauoever  insolency,  malignitv,  and  frequency,  if  they 
repented,  they  should  never  be  punished,  but' be  takeii 
fonhwith  into  highest  favour.  Admit  that  it  had  been 
congruous  to  the  wisdom  and  righteousness  of  God,  as 
well  as  his  goodness,  to  have  pardoned  a  particular  sin- 
ner, upon  repentance,  without  satisfaction;  vet  nclhing 
could  have  been  more  apparently  unbecoming  hiir,  than 
to  settle  a  universal  law,  for  all  future  lime,  to  that  pur- 
po.sc  ;  that  let  as  many  as  would  in  anv  age,  lo  the  world's 
end,  affront  him  never  so  highlv,  invade  his  rights,  trample 
his  authority,  tear  the  constitution  of  his  government,  they 
should,  upon  their  repentance,  be  forgiven,  and  not  only 
not  be  punished,  but  be  most  highly  advanced  and  digni- 
fied. 

XI.  And  though  he  hath,  upon  the  recompense  made 
him  by  his  Son  for  all  this  injurv,  declared  he  will  do  all 
this  ;  they  iccepting  their  Redeemer  and  Saviour  for  their 
Ruler  and  Lord,  and  returning  to  their  state  of  subjection 
and  duty  to  him.-clf,  in  him ;  vet  it  were  enough  to  make 
the  world  tremble  and  fall  astonished  at  his  foot-stool,  to 
have  peace  and  reconciliation  offered  them  only  upon 
such  terms  ;  and  to  behold  God's  own  Son  made  a  siicrilice 
lo  his  justice,  and  a  public  speriacie  to  angels  and  men.  for 
the  expiation  of  the  wrong  done ;  and  enough  to  make 
all  men  despair  of  ever  finding  such  another  sacrifice,  if 
they  should  reject  the  terms  upon  which  only  the  value 
and  meriloiiousness  of  this  can  be  available  for  them. 


They  can  never,  after  this,  have  pretence  to  think  it  a 
light  matter  to  offend  God,  or  to  think  that  he  looks  with 
iudiflerency  upon  sm,  or  counts  it  a  small  mailer.  And 
suppose  it  possible  a  single  delinquent  might  have  been 
pardoned,  without  such  atonement  made  for  his  offence ; 
the  design  of  God's  unbounded  mercy  not  being  so  nar- 
row, but  so  vastly  comprehensive  as  to  require  the  settling 
of  a  stated  course  for  the  reducing  and  saving  of  losi  souls, 
in  all  times  and  ages ;  since  a  Redeemer  of  so  high  dig- 
nity was  10  be  constituted  for  this  purpose  :  it  had  been  an 
uncxpressible  injury  to  him,  a  detraction  from  the  kind- 
ness of  his  undertaking  and  the  authority  oi'  his  ofiice,  that 
any  thing  of  mercy  should  be  shown  in  this  kind,  but  in 
him  and  by  him  alone. 

But  that  it  may  be  further  understood  how  requisite  it 
was  such  atonement  should  be  made,  such  a  sacrifice  of- 
fered, for  the  sins  of  men,  in  order  to  God's  settling  his 
temple  and  pre.sence  with  them  ;  we  were  to  consider,  not 
only  what  was  to  be  remitted,  which  we  have  done,  but 
also  what  was  to  be  commtmicated,i-!i.  his  blessed  Spirit, 
in  pursuance  of  the  same  gracious  purpose;  which  re- 
mains to  be  done  in  what  follows. 


CHAPTER  IX. 


Concerning  the  gift  or  comniumcaljon  of  the  Spirit,  Tl.e  gospel  the  means  of 
it.  The  inseparable  connexion  hereof  with  the  former,  the  imparting  of 
righteousness,  for  reiiio\'ing  the  guilt  of  sin.  In  what  sense  the  Holy  Spirit 
of  God  is  said  to  be  given,  or  communicated.  What  personal  union  signifies. 
How  peraonal  presence,  vital  union,  conununicatcd  influences,  concern  the 
inquiry.  In  what  respect  the  necessity  asserted  of  this  communication. 
Since  such  fulness  of  Spirit  in  Emmanuel,  puiposely  for  communication ; 
how  comes  it  lo  pass  he,  tliereby,  raises  no  more  such  temples  ^  The  neces- 
sity of  this  communication,  forlhis  purpose,  represented  two  ways;  liysliow. 
ing,  1.  That  the  Holy  Scripture  teacties  that  God  doth  give  his  Spirit,  tfwugh 
under  distinct  notions,  only  through  Chriiit.  2.  That  it  was  most  reasonable, 
and  therefore  necessary  it  should  be  so.  The  doctrine  of  Scripture  herein 
proposed  under  siji  heads. 

I.  'Whereas  there  could  be  no  restoration  of  this  tem- 
ple of  God  with  men  (as  hath  been  shown)  without  the 
concurrence  of  these  two  things:  remission  of  sin — emis- 
sion .of  the  Holy  Spirit— and  that  it  wa.s  undertaken  lo 
show,  that  these  were  so  great  things,  as  that  the  wisdom 
of  God  judged  it  not  meet  lo  vouchsafe  them  in  another 
way,  than  by  constituting  the  Emmanuel  invested  with  a 
full  power,  by  his  own  acquisition,  in  an  unexceptionable, 
legal  way,  to  dispense,  and  effect  both  of  them ;  where- 
upon, as  we  have  seen,  this  constitution  was  abundantly 
sufficient,  so  it  now  also  must  appear  necessary,  for  this 
purpose.  Having  endeavoured  to  evince  this  necessity 
concerning  the  former  of  these,  rcmifsion  of  sin,  upon  con- 
sideration of  the  vast  amplitude  and  the  peculiar  way  of 
this  remission;  we  are  now  lo  show  it  concerning  the 
latter,  i).;.  the  emission  or  communication  of  the  Holy 
Spirit. 

The  rich  sufficiency  of  Emmanuel,  so  constituted,  as  to 
be  furnished  with  this  power  of  giving  the  Spirit,  hath 
been  already  seen,  and  that  in  a  two-fold  respect ;  viz. 
both  in  respect  of  the  end  of  lis  communication,  that  the 
indisposed,  unwilling  heart  of  man  might  be  prepared  and 
made  willing  again  to  receive  the  Divine  presence  ;  and 
in  respect  of  the  way  wherein  il  was  to  be  communicated ; 
riz.  in  a  way  suitable  to  man's  intelligent  nature,  by  re- 
presentation of  the  glorious  object  by  which  his  soul  was. 
lo  be  impressed.  Emmanuel  himself,  represented  as  the 
ariginol,  exemplary  lanple  ;  and  also  represented  as  made 
a  mcrijicc:  as  was  discoursed  chap.  v.  Whereby  the  two 
purposes  arc  answered,  ipentioned  chap.  vi.  s.'  1.  For 
which  it  was  requisite  this  constitution  of  Emmanuel 
should  be, and  should  be  declared  and  made  known  tons: 
that  the  blessed  God  might,  upon  terms  not  injurious  to 
himself  give  his  own  consent;  and  might,  in  a  way  not 
unsuitable  to  us,  gain  ours.  Both  which  he  is  graciously 
pleased  to  assume  lo  himself,  for  his  pan,  in  his  transac- 
tions with  us  about  this  matter ;  leaving  it  for  our  par!, 
being  so  assisted,  to  consider  what  is  represented  to  us  : 
and  ihereupon,  actually  to  give  our  own  con.sent. 

Whereupon  we  are  'not  to  look  upon  the  gospel  of  the 
Son  of  God  as  a  useless  or  unnecessary-  thing.  Il  is  the 
ministration  of  spirit  and  life,  (2  Cor.  iii.  6.)  and  the  power 


98 


THE  LIVING  TEMPLE. 


Pjat  U. 


of  (Jod  to  salvation  to  every  one  that  believes ;  (Rom.  i. 
16  )  an  apt  instrument  of  such  impressions  upon  the  spi- 
rits of  men  a.s  are  neces.sary  to  their  bemg  formed  mlo 
livms  temples;  the  sword  of  the  Spirit.  Not  that  any  good 
work  is  wrousht  by  the  inanimate  gospel;  the  letter  kills; 
but  it  is  the  Spirit  that  gives  life,  2  Cor.  in.  An  instru- 
ment comes  under  the  general  notion  of  means  which 
signify  somewhat  middle  between  the  efficient  and  the  ef- 
fect And  suppose  an  agent  able  effectually  to  use  them ; 
a  sword  is  a  fit  instrument  for  its  proper  use,  supposing  a 
hand  able  to  wield  it.  ,    ,     o,   •  •     •    .i  , 

The  communication  therefore  of  the  Spirit,  is  tluit  we 
are  principally  now  to  consider.  And  as  the  constitution 
of  Emmanuel  wa.s  sufficient,  in  its  own  kind,  and  for  its 
own  proper  purpose,  in  this  restoration ;  so  we  are  to  show 
the  necessity  of  it,  for  this  same  purpose. 
>-  There  ought  to  be  a  concurrence  of  these  two,  in  the 
Cause  the  Restorer,  of  this  temple;  viz.  A  fulness  of 
righteousness,  to  be  so  imparted  as  that  it  may  be  a  ground 
upon  which  sin  may  be  forgiven  :  and,  A  fulness  of  Spirit, 
from  whence  vital  influence  may  be  communicated  and 
transfused. 

Inasmuch,  as  it  is  most  evident,  there  cannot  but  be  a 
connexion  of  what  is  correspondent  thereto  in  the  efiect, 
riz.  the  temple  itself  restored,  it  must  be  full  of  lile,  1  Pet. 
ii  4  5  For  can  it  be  thought  the  righteousness  of  the  , 
Son'of  God  should  ever  be  the  clothing  of  a  carcass  7 
Without  union  with  Chri.st,  no  man  can  have  either:  I 
neither  his  righteousness  nor  his  indwelling  Spirit.  Nor 
can  they  be  separable,  with  reference  to  the  designed  end. 
It  is  an  unsupposable  thing,  that  one  should  be  Gods 
temple  enlivened,  and  animated  bv  his  own  Spirit,  and 
yet  be  under  remaining  guilt,  and  liable  every  moment  to 
his  consuming  wrath ;  or  that  he  could  be  any  whit  the 
better  to  have  all  his  former  guilt  taken  off,  and  be  stdl 
"  dead  in  trespasses  and  sins !"  Wherefore  thts  latter  >s  of 
equal  necessity.  Hither  therefore  we  have  reserved  the 
larger  discourse  we  intended  of  the  gift  or  communication 
of  the  Spirit,  as  the  most  proper  place  for  it.  And  by 
way  of  preparation  hereto,  two  things  are  not  unfit  to  be 
briefly  opened. 

I.  How  or  in  what  sense  the  Spirit  is  said  to  be  given  at 
all,  or  communicated.  2.  In  what  respect  we  assert  a  ne- 
cessity in  reference  to  this  communication. 

II.  1 .  It  will  not  be  inconvenient  to  say  somewhat  of  the 
true  import  of  the  phrase  givini;  tke  Spirit.    It  is  evident, 
that  whereas  giving  imports  some  sort  of  communication, 
there  is  yet  a"  sense  wherein  that  blessed  Spirit  is,  to  any 
creature,  simply  incommunicable.     There  is  a  iTtpixwpi<"j, 
OTmatna.\  in-being,  of  the  sacred  Persons  in  the  Godhead, 
■which  is  most  peculiar  to  themselves,  not   communicable 
to  creatures  with  them  ;  and  which  is  natural  and  neces- 
sary, not  gratuitous,  and  whereto  therefore  the  notion  of 
gift  no  way  agrees.    We  cannot  vet  be  ignorant,  that  be- 
cau.se  the  Holy  Spirit  is  sometimes  called  the  Spirit  of  God, 
sometimes  tHe  Spirit  of  Christ,  some  bold,  a-ssuming  en- 
thusiasts, upon  pretence  of  being  possessed  of  this  Spirit, 
have  taken  the  libertv  of  uttering  "  great  swelling  words 
of  vanity,"  and  to  talk  of  being  godded  with  God,  and 
christed   with   Christ.     Yet,  because   the   expressions  of 
giving  the  Spirit,  of  receiving,  of  having  the  Spirit,  of 
our  being  in  the  Spirit,  and  of  his  being  and  dwelling  or 
abiding  in  us,  are  phrases  of  known  and  frequent  use  in 
Scripture  ;  whether  in  relation  to  extraordinary  purposes 
and  operations,  peculiar  to  some,  or  to  ordinary,  common 
to  all  that  are  sincere  in  the  Christian  church :  such  ex- 
pressions are  therefore  by  no  means  to  be  rejected  or  dis- 
used; but  cautiously  used,  and  understood   in   a  sound 
and  sober  sense.     We  find  no  difficulty  in  apprehending 
how  God  is  said  to  give  anv  thing  diverse  or  distinct  from 
himself;  a.s  houses,  lands,  riches,  &c.  when  in  the  mean- 
time we  will  confess  it  not  so  ea.sv  to  conceive  ol   his 
giving  what  is  within  the  verge  of  Deity,  or  that  is  of  and 
belonging   to  himself     .Some  have  thought,  that  by  the 
Spirit  given,  we  are  to  understand  the  operations  and  ef- 
fects of  the  Spirit,  cxlnwriiinnni.  as  of  prophecy,  working 
miracles,  &c.  and  ordinani,  (which  concern  onr  present 
purpose,)  the  graces,  habits,  acts,  and  influences  of  the 
Spirit.     Other!.,  finding  it  so  expressly  said  of  the  Spirit 
bimself,  spoken  of  as  a  person,  that  he  shall  be  given,  he 


shall  abide  with,  and  shall  or  doth  dwell  with  or  in  yon ; 
(John  iiv.  15,  16.  Rom.  viii.  in  divers  verses  of  those 
chapters  ;)  have  thought  it  too  diminishing,  and  beneath 
the  sense' of  those  places,  to  understand  them  of  any  thing 
less  than  the  very  person  of  the  Spirit.  And  some,  reckon- 
ing the  particle  in  to  import  union,  have  therefore  incogi- 
tantly  spoken  of  a  personal  union  between  the  Holy  Spi- 
rit and  believers.  Others,  more  cautiously,  of  his  indwell- 
ing, personal  presence  in  them ;  a.s  a  greater  thing,  and 
more  answerable  to  the  letter  of  snch  texi.s,  than  their 
only  having  in  them  his  graces  or  gracious  influences. 

I'll    If  one  may  adventure  to  give  a  censure  and  judg- 
ment upon  all  this,  I  conceive, 

1,  That  if  any  will  make  use  of  metaphysical  terms, 
they  should  take  them  in  the  sense  wherein  metaphysi- 
cians use  them  ;  which  they  do  not,  who  speak  of  a  per- 
sonal KTtt™  between  Christ,  or  the  Spirit  of  Chnst,  and 
believers.  For  by  personal  union  is  never  wont  to  be 
meant  a  union  of  one  person  with  another,  but  a  union  of 
the  singular  nature  with  this  peculiar  manner  of  subsist- 
ence, w'hereby  is  constituted  one  person  ;  i.  e.  that  by  J^r- 
sonal  union  is  meant,  not  the  subjects  of  union,  as  if  it 
only  signified  that  several  persons  remaining  distinct  were 
yet  some  way  or  other  united  with  one  another  ;  which,  so 
taken,  were  a  verj-  lax  expression,  and  which,  according  to 
various  capacities  persons  may  admit  of,  would  he  of  vast 
extent,  and  may  reach  to  domestical,  pohtical,  and  I  know 
not  how  many  more  unions  ;  which  cannot  but  be  much 
beneath  what  such  men  must  be  understood  to  intend  :  but 
that  expression,  person<iZ  union,  means  the  result  of  union, 
whereby  the  mentioned  two  become  one  person.  And 
therefore  they  that  speak  in  this  stricter  and  more  proper 
sense  of  personal  union  of  the  Spirit  and  believers,  do 
most  unwarily  assert  a  nearer  union  between  the  Spirit 
and  believers  than  that  of  the  sacred  persons  m  the  God- 
head with  each  other.  For  they  who  acknowledge  them 
one  in  Godhead,  do  vet  as  commonly  deny  them  to  be  one 
person  and  assert  them  to  be  ever  three  distinct  persons : 
and  this  must  be  as  much  above  what  such  men  will  avow 
and  stand  bv.  Therefore  that  expression  can,  in  this  case, 
admit  no  tolerable  sense  at  all,  distinctly  expressive  of 
any  thing  that  can  be  trulv  meant  by  it. 

2  Th'd  of  a  personal  indivelling  presence,  can  by  no 
means  be  denied.  The  plain  import  of  many  texts  of 
Scripture  is  so  full  to  this  purpose,  that  to  take  them  other- 
wise, exclusively  of  this,  is  not  to  interpret  Scripture,  but 

deny  it.  ,.,,,■ 

3  Yet  this  expression  of  a  personal  indircllmg  presence, 
taken  alone,  doth  not  signifv  any  peculiar  distinguishing 
privilege  of  believers  from  others  ;  but  what  is  common  to 
all  men  and  creatures.  For  can  we  acknowledge  God  to 
be  omnipresent,  and  denv  it  of  any  person  of  the  Godhead  1 
Therefore,  the  Spirit's  personal  presence  alone  doth  not 
distinguish  believers  from  others,  even  though  we  suppose 
that  presence  lo  be  never  so  intimate:  God  is  all,  and  in 
all,  more  inward  or  intimate  to  us  than  ve  are  to  our- 
selves •  an  assertion  carrving  its  own  evidence  so  fully  m 
itself  as  easily  to  be  transferred  from  the  pag!>n  academy 
to  the  Ohrisiian  church,  so  as  generally  to  obtain  m  it. 

4  That  therefore  such  as  speak  of  the  Spirit  s  being 
present,  by  his  gracious  influences,  operations,  and  effects, 
suppose  liis  personal  presence,  from  which  they  can  no 
more  be  severed,  than  the  beams  from  the  body  of  thesun. 
The  wav  of  Divine  operation  being  also  by  an  immediate- 
ness  both  rirlutis  el  siipposili,  of  both  poircrand  person,  as 
it  is  commonlv,  and  fitlv  enough,  wont  lo  be  spoken. 

If  anv  therefore  should  speak  of  the  Spirit's  personal 
presence,  as  .secluding  gracious  effects  wrought  thereby, 
thev  do  not  herein  sav  a  greater  thing  than  the  others  but 
much  less.  For  though  there  can't  be  any  gracious  eflects 
without  the  present  person  of  the  Spirit,  yet  we  all  know 
he  may  be  personallv  present  where  he  produces  no  such 
effects':  it  is  therefore  his  being  so  present,  as  to  be  the 
productive  cause  of  such  bles.sed  effects,  that  is  any  ones 
peculiar  advnntase  It  is  verv possible  to  have  the  person- 
al presence  of  some  great  and  munificent  nersonage,  and 
be  nothing  the  better  for  it,  if  his  favour  be  shut  up  to- 
wards me.  It  is  onlv  his  communicative  presence  that  1 
can  be  the  better  for,'  which  depends  upon  tree  good-will. 

5,  It  is  therefore  only  the  free,  gracious  presence  of  the 


THE  LIVING  TEMPLE. 


99 


Spirit,  that  can  be  the  matter  of  gift  and  of  promise ;  not 
that  which  is  necessary,  or  impossible  not  to  be,  which  is 
peculiar  and  distinguishing.  Mere  personal  presence,  as 
the  Divine  es-scnce  itself,  is  every  wnere,  by  neces-^ity  of 
nature,  not  by  vouchsafement  of  grace ;  and  therelbre  no 
way  comports  with  the  notion  of  giving,  or  of  promise. 

6.  Therefore  giving  the  Spirit  imports,  in  the  full  sense 
of  it,  two  things  : 

(1.)  Somewhat  real,  when  he  vouchsafes  to  be  in  us,  as 
the  spring  and  fountain  of  gracious  communications,  inliu- 
cnces,  and  eliects,  which  are  most  distinct  from  himself 
For  the  cause  is  uncreated  :  the  effect  is  the  new  creature, 
with  what-soevcr  was  requisite  to  produce,  sustain,  im- 
prove, and  perfect  it;  though  so  like  its  cause,  in  nature, 
as  to  bear  its  name.  "  That  which  is  bom  of  the  Spirit, 
is  spirit,"  John  iii.  6.  And  because  he  is  said  to  be  in 
Christians,  who  are  truly  such,  and  they  in  him ;  which 
are  words  very  expressive  Of  union ;  that  union  is  most 
properlv  vital,  as  whereof  holy  life  is  the  immediate  re- 
sult :  "1  live,  yet  not  I,  but  Christ"  (i.  c.  by  his  Spirit) 
"  liveth  in  me."  Nor,  otherwise,  could  such  be  living 
temples,  animated  from  Emmanuel. 

(•i.)  Somewhat  relative,  the  collation  of  a  right  to  such 
a  presence,  for  .such  uurpases;  which  hath  no  difficulty. 
We  easily  conceive  now  the  meanest  persons  may,  by 
vouchsafement,  have  relation  to,  and  interest  in,  the  great- 
est ;  so  God  gives  Himself,  his  Son,  his  Spirit,  to  them 
Ihat  covenant  with  him,  as  we  also  take  the  Father,  Son, 
and  Spirit,  to  be  our  God  ;  as  the  baptismal  form  signifies. 
And  when  we  .so  covenant,  then  hath  this^irtn^  its  full 
and  complete  sense.  And  now,  having  thus  far  ceen  in 
what  sense  the  blessed  Spirit  of  God  maj'  be  said  to  be 
given  or  communicated,  we  come  next  briefly  to  show,  as 
the  other  intended  premise, 

IV.  "2.  In  what  respect  we  arc  here,  pursuantly  to  the 
drift  and  design  of  the  present  discourse,  to  affirm  a  -neces- 
sity, in  reference  to  this  communication.  It  may  admit  a 
twofold  reference:  baclrward,  to  the  constitution  o(  Em- 
manuel, on  which  it  depends; — forward,  to  the  restoration 
of  God's  temple,  which  depends  on  it.  There  was  a  con- 
sequent, moral  necessity  of  this  communication  ;  upon 
what  the  Emmanuel  was,  did,  suffered,  and  acquired. 
There  was  an  antecedent,  natural  necessity  of  it,  in  order 
to  what  was  to  be  effected,  and  done  by  it.  In  the  former 
respect,  it  was  necessary  in  point  of  ri^U,  as  it  stood  re- 
lated to  its  meriting  cause.  In  the  latter  respect,  it  wa.« 
necessity  in  fad,  as  it  stood  related  to  its  proper  designed 
effect,  which  could  only  be  brought  about  by  it.  In  short ; 
the  communication  of  the  Spirit  was  nece.s-sary  to  the  re- 
storing of  this  temple.  The  constitution  of  Emmanuel 
was  necessary  to  the  communication  of  the  Spirit. 

This /nrmer  jwwsii/v  hath,  in  great  part,  been  erinced 
already,  in  representing  the  ruinous  state  of  God's  tciiip/e 
among  men,  when  Emmanuel  undertook  the  reparation  of 
it ;  and  in  treating  of  his  abundant  rich  suffidtniu  for  this 
undertaking.  Vet,  there  will  be  further  occasion  to  say 
more  of  it  in  the  progress  of  the  following  discourse ;  the 
other  will  more  directly  come  under  our  consideration  in 
what  follows;  wherein,  however,  we  must  have  reference 
to  both  promiscuously,  pursuant  to  what  haih  been  said. 

For  as  we  have  shown,  that  the  immense  fulness  of  Inilh 
righteousness  and  Spirit,  treasured  up  in  Emmanuel,  could 
not  but  be  abundantly  sufficient  for  tne  purpose  of  restor- 
ing God's  temple  ;  and  have  also  shown,  that  his  fulness 
of  righteousness  was  in  order  to  the  remission  of  sin,  as 
well  neces.sary,  as  sufficient,  to  the  same  purpose ;  so  it 
remains  further  to  be  shown,  that  his  fulness  ol  Spirit,  as 
it  was  sufficient,  so  is  the  emission  or  immission  ol  it  also 
necessary,  for  that  part  it  was  to  have  in  this  restoration. 
And  that  the  whole  course  of  Divine  dispensation,  in  re- 
storing of  this  temple,  imports  asteadv  comportment  with 
this  ncceviiiy  in  both  the  mentioned  kinds  of  it.  There- 
fore, the  Emmanuel  being  the  procurer  of  this  restoration, 
as  this  may  fitly  be  slvled  the  temple  of  Christ,  or  of  Gt^d 
in  him;  so  the  Spirit  Wing  the  immediate  actor  herein,  is 
also  styled  the  temple  of  the  Holv  Ghost,  aa  we  find  in 
many  texts  of  Scripture,  Eph.  ii.  20, '21.  I  Cor.  iii.  16. 
and  vi.  19.  -2  Cor.  vi.  18,  19.  1  Peter  ii.  4,  5.  which  the 
reader  may  consult  at  leisure.  And  they  eJl  show,  how 
■  (Mflyvrvrof.  I 


important  and  necessary  a  part  the  blessed  Spirit  hath  in 
this  merciful  and  glorious  work.  As  withal,  it  being  con- 
sidered what  relation  the  Spirit  bears  to  Christ,  as  he  is 
Emmanuel  and  Mediator  between  God  and  man  ;  it  evi- 
dently shows  the  necessity  of  his  being  constituted  and 
made  such,  in  order  to  the  Spirit's  part  herein. 

V.  God's  own  judgment  is  the  surest  measure  to  direct 
ours  of  what  was  ncces.sar)',  in  this  case.  And  so  far  as 
the  ground  of  his  judgment  is,  by  himself,  made  visible  to 
us,  we  are  neither  to  put  out  our  own  eyes,  nor  turn  them 
away  from  beholding  it.  We  arc  to  reckon  it  always  safe 
and  modest  to  follow  him,  by  an  obsequious,  ductile  judg- 
ment of  things  apparent,  and  which  he  offers  to  our  view, 
or  appeals  \v  us  atxiut  them.  To  go  before  him  by  a  pre- 
ventive judgment  of  the  secret  things  that  belong  to  him, 
or  pretend  to  give  reasons,  or  an  account  of  his  matters, 
where  he  gives  none  himself,  argues  rashness,  arrogance, 
and  self-confidence,  whereof  we  can  give  no  account.  But 
our  judgment  may  be  truly  said  to  follow  his,  when  he 
having  in  his  word  declared  bis  choice  of  such  a  course, 
which  he  steadily  pursues  in  his  consequent  dtspensations; 
we  thereupon  conclude  that  course  to  be  most  fit,  and  lhat 
what  he  judged  most  fit,  wa-s  to  him  (as  formerly  we  have 
insi.sted)  nece.s.sary.  Therefore  may  we  with  just  confi- 
dence undertake  to  show, 

That  his  declared,  chosen,  constant  course  of  giving  the 
Spirit,  for  restoring  his  temple  with  men,  is  to  do  it  in  and 
by  Christ,  or  Emmanuel,  the  constituted  Mediator  between 
God  and  man.  And  ihat  it  was  apparently  reasonable 
and  becoming  of  himself  so  to  do. 

Whereby  ihe  necessity  will  appear,  both  of  his  giving 
the  Spirit,  for  the  restoring  of  his  temple  ;  and  of  his  set- 
tling the  constitution  of  Emmanuel,  or  such  a  Mediator 
in  order  to  the  giving  his  Spirit. 

Only,  before  we  proceed  more  distinctly  to  discourse 
these  things,  it  iseems  requisite  to  consider  and  discuss  a 
difficulty,  which  may  give  great  amusement  to  the  minds 
of  many,  viz. 

That  since,  by  the  drift  and  tendency  of  this  discourse, 
it  would  appear,  lhat  the  Son  of  Gml,  Emmanuel,  God 
with  us,  hitn  by  his  own  dear  purchase,  a  fulness  of  Spirit 
in  him  for  this  bles.sed  work  ;  and  now  hath  it  in  his 
power  to  raise  temples  every  where  at  his  pleasure.  That 
yet  .so  great  a  part  of  the  world  is  still  desolate,  full  of 
idols'  temples :  yea,  the  visible  temple  of  God  full  of 
idols,  destitute  ol  the  Divine  Spirit,  under  the  poisonous 
influence  of  the  prince  of  the  power  of  the  air,  the  spirit 
thit  works  in  the  hearts  of  the  children  of  disobedience, 
Bph.  ii.  '2.  and  bu  an  efficacious  energy,^  as  the  word 
;here  used  emphatically  signifies.  For  what  hath  that 
accursed  spirit  more  power  to  destroy,  than  the  Son  of 
God  manifested  to  dissolve  and  destroy  the  works  of  the 
devil,  and  his  bles,sed  Spirit  halh  to  save  1 

Some  considcraliiins  lending  to  di.samu.se  men's  minds 
about  this  matter,  may  make  way  for  our  clearer  and  less 
interrupted  progress  in  the  following  discourse.  There- 
fore consider, 

VI.  1.  That  the  raising  up  of  temples  to  God  in  the 
souls  of  men,  with  the  dispossessing  of  that  wicked  one, 
must  by  no  means  be  understood  to  be  the  work  of  mere 
power ;  as  if  no  other  excellency  of  the  Divine  Being 
were  concerned  in  it.  Nor  is  ii  fit  to  say  (as  elsewhere  is 
insisted)  that  God  can  do  every  thing  that  almightv  power 
can  do.  Almighty  power  gives  us  not  an  adequate  no- 
tion of  God.  He  is  every  other  excellency  as  well  as 
power ;  imd  can  do  nothing  but  what  agrees  with  every 
other  perfection  of  his  nature,  wisdom,  justice,  holiness, 
truth,  &c.  as  well  as  his  power. 

•2.  The  Son  of  God,  Emmanuel,  having  obtained  an  in- 
finite fulness  of  power  to  reside  in  himself,  cannot  be  ex- 
pected to  exert  it  to  the  utmost,  as  natural,  unintelligent 
agents  do  ;  but  .so  far  as  is  suitable  to  the  proper  ends  of 
his  undertaking,  and  the  office  which  he  bears. 

3.  It  ought  to  be  deeply  considered,  as  a  truth  both  of 
clearest  evidence  and  great  imporiance.  (though  perhaps 
it  may  have  escaped  the  thoughts  of  many,)  that  ine  prin- 
cipal end  of  our  Lord's  undertaking  and  office,  was  not 
the  salvation  of  men,  but  the  glory  of  God.  'This  is  that 
whereupon  his  design  did  ultimately  terminate.     The 


100 


THE  LIVING  TEMPLE. 


Part  XL 


other  he  could  only  intend  secondarily,  and  as  a  means  to 
this  ;  otherwise  he  should  make  the  creature  his  chief 
end,  and  place  upon  it  a  most  appropriate  Divine  prero- 
eative,  to  be  the  last,  as  he  is  the  hrst,  to  all  things;  which 
IS  said  of  the  great  God,  in  reference  to  this  very  case,  the 
saving  of  some,  and  rejecting  of  others.  In  contempla- 
tion whereof,  the  apostle,  crying  out,  0  the  depth  !  asserts 
God's  ab.solute  liberty,  as  debtor  to  no  man,  (Rom.  ii.  33, 
34,  35.)  and  subjoins  the  true  reason  hereof.  That  of  him, 
and  by  him,  and  to  him,  are  all  things,  that  to  him  might 
be  glory,  &c.  This  is  the  avowed  design  of  our  Lord 
Christ's  office,  in  both  his  lowest  humiliation,  and  highest 
exaltation.  The  desire  of  being  saved  from  the  (approach- 
ing) hour  and  power  of  darkness  vanishes,  and  gives 
place  to  this, — Father,  glorify  thy  name,  John  xii.  '27,  28. 
When,  for  his  obedience  to  death,  that  of  the  cro.ss,  he  is 
highly  exalted — all  are  to  confess  him  Lord,  to  the  praise 
and  glory  of  God,  Phil,  ii.8,  11.  He,  who  is  the  most 
competent  and  most  rightful  Judge,  determines  when  it  will 
be  more  for  the  glory  of  Go-l,  to  dispossess  the  strong  man 
armed,  being  himself  the  stronger,  and  erect  that  house 
into  a  temple :  and  when  it  will  most  serve  this  his  great 
end,  to  leave  the  strong  man  armed  still  in  his  possession, 
and  finally  to  doom  the  possessor  and  the  possessed  to  take 
their  lot  together.  In  the  former  case,  there  are  vessels 
imto  honour,  framed  by  his  own  hand,  to  the  praise  of  the 
glory  of  grace,  Eph.  i.  6.  In  the  latter,  vessels  imto  dis- 
honour, to  glorify  his  power,  by  making  known  his  wrath 
and  just  resentments.  For  that  honourable  purpose,  none 
are  of  themselves  fit ;  but  he  makes  them  meet  for  that 
glorious  state.  Col.  i.  13.  before  he  makes  them  partakers 
of  it ;  but  none  serve  the  dishonourable  use,  but  who  are, 
of  themselves,  vessels  of  wrath  fitted  fur  destruction,  Rom, 
ix.  32.  Our  Lord  was  faithful  as  a  Soa  ;  and  was  there- 
fore content  to  die  upon  a  cross,  that  he  might,  in  a  way 
against  which  the  strictest  justice  should  not  reclaim,  ob- 
tain to  himself  a  power  of  giving  an  apostate  world  a  time 
of  trial ;  and  as  men  should  acquit  themselves,  by  com- 
plying or  not  complying  with  his  method.^,,  glorify  the 
Father,  who.se  glory  he  sought  as  being  sent  by  him,  and 
vindicate  the  rights  of  the  Divine  government,  both  in 
them  that  are  "  saved,  and  in  them  that  perish.' 

VII.  4.  But  it  may  gain  us  further  advantage,  to  con- 
sider the  great  God  iloth  not  pursue  ends,  as  we  aie  wont 
to  do,  who  commonly  apprehend  ourselves  to  stand  in  need 
of  the  things  we  pursue  as  our  ends.  But  he  acts  agree- 
ably to  his  self-sufficient  fulness,  who  dwells  not  in  lem- 
Eles  made  with  hands,  nor  in  any  human  temiile,  "  as  if 
e  needed  any  thing,  seeing  he  gives  to  all  life  and  breath, 
and  all  things;"  Acts  xvii.25.  and  expects  hereupon,  men 
sh  )uld  seek  atler  him: — as  nothing  is  more  fit,  than  that 
indigency  and  necessity  should  crave  and  supplicate  unto 
rich  and  abounding  fulness.  Princes  glorj'  in  their  acqui- 
sitions, and  the  increased  multitude  of  their  subjects,  from 
whom  they  have  an  increase  of  power,  and  the  ampler 
revenues ;  they  glory  in  receiving ;  He  in  giving,  in 
making  difl'usive  goodness  flow  among  his  creatures.  Nor 
hath  he  any  cause  to  be  anxious  about  the  event,  or  how 
his  communications  are  received;  beholding  always,  with 
infinitely  higher  complacency,  the  perfect  rectitude  of  his 
own  dispensations,  than  their  felicity,  though  he  take  a 
secondary  pleasure  in  that  too,  when  it  is  the  result  of  the 
former.  He  glories,  as  he  requires  us  to  do,  (Jer.  ix.  2-1.) 
that  he  exerciseth  loving-kindne-ss,  judgment,  and  right- 
eottsness  in  the  earth,  because  in  those  he  delighteth. 

5.  Though  the  goodne.ss  and  loving-kindness  of  God  be 
immense,  and  without  limit;  yet,  the  exercise  of  it  is 
within  certain  limits,  which  annexed  judgment  or  the  most 
exquisite  wisdom  prescribes  to  it.  He  waits  to  be  gracious 
— and  because  he  is  the  God  of  judgment,  they  are  blessed 
that  wait  for  him,  Isa.  xxx.  IH.  There  is  a  critical  season 
and  nick  of  lime,  which  men  .ire  concerned  to  wait  for; 
and  becau.se  to  every  purpose  there  is  time  and  judgment, 
therefore  is  the  misery  of  men  great,  Eccl.  viii.  6.  For 
man  also  knows  not  his  lime,  ch.  ix.  12,  The  most  perfect 
wisdom  hath  drawn  out  a  certain  verge,  within  which  the 
most  special  goodness  confines,  ordinarily,  its  communi- 
cations :  otherwise,  what  meajis  that, — if  thou  continue 
in  nis  goodness  1  Rom.  xi.  22.  with  that  of  Jude  21.  Keep 

b  1  otKoiofiij  ov  Tov  Ttxi'irov,  aXXa  tov  AcoTrorov. 


yourselves  in  the  love  of  God,  looking  for  the  mercy  of 
our  Lord  Jesus  Christ  vinto  eternal  lile.  While  we  con- 
verse with  the  ever  Blessed  One,  within  the  region  of  bis 
own  love  and  goodness,  imbibing  and  taking  in  his  fren 
and  gracious  communications,  and  slill  craving  and  ex- 
pecting more,  we  keep  within  the  sacred  vital  circle  and 
enclosure  ;  w  ithout  which,  is  darkne.ss  and  the  shadow  of 
death.  We  breathe  in  the  element  of  life,  by  grateful 
aspirations,  and  respirations,  that  cannot  be  unpleasant  to 
ourselves,  but  must  be  infinitely  more  pleasant  to  him; 
who  reckons  it  a  more  blessed  thing  to  give  than  to  re- 
ceive. We  are  always  to  remember,  that  our  state  is  that 
of  expectants  :  that  we  keep  ourselves  in  the  love  of  God, 
looking,  waiting,  always  onw'ard,  till  we  attain  eternal 
life,  tjur  waitmg  hath  the  annexed  promise  of  blessed- 
ness, as  above,  Isa.  xxx.  18.  and  Prov.  viii.  34.  And  is 
most  becomingly  required,  as  a  just  homage  unto  sove- 
reign goodness. 

6.  "That  admirable  goodness  of  God,  which  shows  itself 
in  raising  up  temples  in  this  vile  world  by  the  Spirit  of 
Emmanuel,  claims  our  subordinate  co-operation  as  under- 
builders  in  this  structure ;  We  are  to  work,  because  he 
works,  of  his  good  pleasure,  Phil.  ii.  12,  13,  Which 
signifies  both  his  liberty  and  delight  in  working.  It  is 
said,  1  Cor.  iii.  9.  Ye  are  God's  building ;  yet,  it  is  also 
said,  t\  14.  If  any  man's  work  abide,  which  he  hath 
built,  &c. 

One  of  great  note  in  the  ancient  Christian  church,  dis- 
coursing of  this  passage,  says,ii  The  building  is  net  the 
artist's,  or  workman's,  but  the  Lord's,  that  owns  it ;  and 
who  is  to  be,  (as  a  little  after  he  speaks,)  the'  inhabitant 
of  it.  And  inasmuch  as  we  are  to  be  living,  intelligent 
temples,  we  are  also  to  be  ourselves  labourers  and  work- 
men (as  well  as  they  who  are  to  be  so  by  special  office)  in 
this  building.  But  if  our  work  be  pulling  down,  stifling 
convictions,  suppressing  desires,  fear,  &c.  do  we  provoke 
the  Lord  to  jealousy,  by  keeping  up  the  service  of  the 
idols' temple,  and  profaning  his  own,  1  Cor.  x.  221  or  have 
we  forgot  who  hath  said,  Vengeance  is  mine,  even  for 
treading  under-foot  the  Son  Emmanuel,  and  despiting  his 
Spirit  of  grace,  Heb.  x.  29,  SOI  The  high  pleasure  the 
blessed  God  takes  in  his  own  gracious  communications, 
gratefully  received,  and  his  just  resentment  and  displea- 
sure for  the  contemptuous  refusal  of  them,  may  be  under- 
stood some  way  to  measure  one  another.  Both  may  be 
conjectured  from  this  text  of  Scripture,  afler  such  sort,  as 
the  great  things  of  God  can  be  conceived  of,  by  such  mean 
mirtals.  The  Spirit  of  grace,  of  all  kindness,  love,  good- 
nc!s,  benignity,  sweetness ;  O  the  inefliable  delight  that 
blessed  Spirit  must  take  in  its  own  eff'usions,  tending  to  the 
recorery,  the  healing  and  .saving,  of  a  lost  soul,  when  there 
is  an  agreeable  comportment  therewith !  But  the  despiting 
of  such  a  Spirit,  who  can  conceive  or  apprehend,  deeply 
enough,  the  horror  of  this  crime  !  the  thwarting  the  de- 
sign of  ro  compassionate  goodness !  Or  of  severity,  or 
soreness  cf  ptmishment,  it  shall  be  thought  worthy  of! 

The  whole  work  of  faith,  i.  e.  that  entire  work,  neces- 
sary to  be  wrought  upon  the  soul  of  a  man  in  order  to  his 
future  felicity,  and  that  by  God's  own  power  is  called  the 
fulfilling,  or  satisfying,  the  good  pleasure  of  his  goodness, 
2  Thess.  i.  11.  0  the  plentitude  of  satisfaction  which  our 
blessed  Lord  takes  in  the  fulfilling  the  good  pleasure  of 
his  goodness,  when  the  methods  are  complied  with,  ac- 
cording whereto  he  puts  forth  his  power  for  elTectiug  such 
a  work!  But  if  we  can  apprehend  what  it  is  to  cross  a 
man  of  power  in  his  pleasures  ;  what  is  it  to  wilh.stand  the 
great  God  in  his  pleasures!  even  the  pleasures  of  his  good- 
ness! his  most  connatural,  delightful  pleasures!  Some 
estimate  we  ran  make,  by  supposing  a  wealthy,  potent, 
wi.se,  and  good  man,  intent  upon  reclaiming  a  poor,  wretch- 
ed, undone,  perverse  neighbour;  if  his  supplies  and  coun- 
sels be  gratefully  received,  how  pleasant  is  it  to  his  bene- 
factor !  if  often  repeated,  they  are  scornfully  rejected,  how 
vexing  is  the  di.sappoinlment! 

7.  We  must  know,  there  are  vincible  operations  of  that 
Spirit,  leading  on  to  tho.se  that  are  victorious,  being  com- 
plied with;  otherwise,  to  the  most  terrible  vengeance. 
When  it  was  charged  upiin  the  Jews,  Acts  vii.  51,  that 
they  did  always  resist  the  Holy  Ghost,  as  their  fathers  did; 

c  vaoi  ijucif,  aiTOt  tvoiKOi,    ChiytOiL  in  s  ad  Cor. 


Chap.  X. 


THE  LIVING  TEMPLE. 


101 


It's  implied,  he  was  always  striving,  though  more  rarely, 
10  victory.  But  when  it  is  saut,  Prov.  i.  23.  Turn  at  my 
reproof,  could  any  essay  to  turn  be  without  some  influence 
of  the  Spirit  7  But  that  complied  with,  tends  to  iwuring 
forth  a  copious  effusion,  not  to  be  withstood.  The  less 
sensible  aiminicula,  the  gentler  aids  and  insinuations  of 
grace,  lead  to  what  shall  overcome. 

8.  Without  such  an  overpowering  effusion,  man's  impo- 
lency  will  be  acknowledged,  by  those  that  undcr>tand  either 
the  Scriptures  or  themselves.  But  how  perveise  is  the 
inference,  that  therelbre  they  are  to  sit  still !  No  ;  there- 
fore to  pray,  cry,  strive,  wait,  more  than  they  that  wait  for 
the  morniiig,  till  he  be  gracious,  and  show  mercy. 

9.  Therctore,  for  men  to  be  destitute  of  the  Spirit  i.^ 
criminal ;  as  much  not  to  be  filled  with  the  Spirit,  as  to  be 
drunk  with  wine  :  the  same  authority  that  forbids  the  one, 
enjoins  the  other,  Eph.  v.  18. 

10.  But  though  It  be  God's  ordinary  method,  to  proceed 
graduallv  in  raising  temples  to  himself  in  this  world,  he 
never  so  binds  his  own  hands,  as  not  to  do  extraordinary 
acts  of  grace  and  favour,  when  he  thinks  fit;  and  without 
any  danger  of  forcing  men's  wills,  or  offering  violence  to 
human  nature:  than  which  imagination  nothing  is  more 
absurd;  both  because, 

(1.)  The  forcing  of  a  man's  will,  implies  a  contradiction 
in  the  terms;  for  we  have  no  other  notion  of  force,  than 
the  making  one  do  a  thing  against  his  will.  But  it  is  im- 
possible a  man  should  wiFl  or  be  willing  against  his  will. 
He  that  hath  made  a  man's  soul  and  all  its  powers,  well 
■enough  knows  how  to  govern  him  without  violence,  and 
by  (though  never  so  .ludden)  an  immission  of  his  light  and 
grace,  effectually  to  change  a  man's  will  without  forcing 
It.     Andal.sobocaii.se, 

(•2.)  No  man  th.it  lias  the  present  use  of  his  own  facul- 
ties, will  think  they  can  be  injured  by  Divine  light  and 
grace;  or  that  they  hurt  the  nature  of  man,  which  they 
manil'e.stly  tend  to  restore,  improve,  and  perfect.  Yet  no 
man  is  to  expect,  that  because  the  blessed  God  vouchsafes 
to  make  some  rarer  instances  of  dealing  by  way  of  sudden 
suqirise  with  the  spirits  of  men,  that  this  should  be  his 
oriUnary  method ;  but,  more  usually,  to  awaken  them  into 
some  consideration  of  that  forlorn  stale,  wliile  they  are 
destitute  of  the  Divine  presence,  and  their  .souls  the  haunts 
and  residence  of  devils,  instead  of  temples  of  the  Holy 
Ghast.  And  to  make  them  know,  that  he  counts  the  girt 
of  his  Son,  and  Spirit,  too  great  things  to  be  despised,  or 
not  earnestly  sought,  after  he  hath  given  hope  of  their 
being  attained ;  or  that  the  neglect  thereof  should  not  liave 
a  very  terrible  vindication:  letting  men  feel  that  the  des- 
pising the  richness  of  his  goodness,  which  gently  leads  to 
repentance,  is  nothing  else  but  "treasuring  iip  wrath 
again.st  the  day  of  wratlrt,"  and  the  revelation  of  his  righte- 
ous jiidirment.  Inasmuch  as  he  owes  it  to  himself,  to  let 
ihem  know  that  the  high  and  lofty  One  that  inhabius  eter- 
uity,  needs  not  seek  to  them  for  a  house,  Isa.  Ixvi.  1,  2. 
And  a.s  to  what,  in  ordinary  course,  he  judges  necessary, 
(lest  men  should  in  all  this'be  thought  justly  querulous,) 
he  appeals  to  themselves,  Isa.  v.  4.  What  could  I  have 
done  more  1     Are  not  my  ways  equal  1     Ezek.  xviii. 

Whereupon  we  now  proceed  to  show  the  two  things, 
before  intimated. 

1.  That  the  Holy  Spirit  is  not  otherwise  given,  than  in 
or  by  Emmanuel,  or  for  Chri.st's  sake.— '2.  How  necessary, 
or  (which  comes  fully  to  the  same)  how  highly  reasonable! 
it  was  in  itself,  and  may  appear  to  us,  that 'so  mighty  a 
gift,  and  of  this  peculiar  nature  and  kind,  should  not' be 
vouchsafed  unto  men,  upon  other  terms,  or  in  any  other 
wav,  than  thi.s.ii 

VlII.  1.  For  the  former  of  these;  That  the  Spirit  of 
God  is  actually  given,  upon  thus  account  onlv,  his  own 
word  suffioier.tly  assures  us.  And  who  can  so  truly  in- 
form us,  upon  what  consideration  he  doth  this,  or  thiit,  as 
he  himsell  !  Let  us,  then,  with  eoual,  unbiassed  minds, 
consider  the  tenor  and  import  of  what  we  find  spoken  in 
the  Holy  Scriptures  about  this  matter,  which  I  conceive 
may  be  truly  summed  up  thus,  riz. 

(1.)  That  the  Holy  Spirit  is  given  to  this  purpose  of 
restoring  the  temple  of  God  with  men,  with  the  worship 

d  Tbu*daoiiiwtal>ecoMdmdcla|>.ii 


and  fruitions thcreof.underatwofold  notion, — As  a  Builder, 
and  an  Inhabitant. 

r-  )  That  it  is  given  under  both  notions,  or  for  both  these 
purposes,  for  Christ's  sake,  and  in  consideration  of  his 
death  and  sufferings ;  though  they  have  not  influence  to 
the  obtaining  of  this  gift,  for  both  these  purposes,  in  the 
same  way,  but  with  some  difference,  to  be  afterwards  ex- 
plained in  what  follows. 

(3.)  That  it  was  not  the  immediate  effect  of  his  suffer- 
ing, that  this  blessed  Spirit  should  be  forthwith  given  to 
this  or  that  particular  person  ;  but  that  all  the  fulness  of  it 
be  given  into  Christ's  power,  and  the  right  of  dispensing 
it  annexed  to  this  olHce,  as  he  is  the  Redeemer  of  sinners, 
and  Mediator  between  God  and  them,  for  the  accomplish- 
ing the  end  of  his  office,  the  cea-sing  of  controversies,  ea 
milics,  and  disaffeclions  on  our  part,  Godward. 

(I.)  That  hereupon,  its  actual  communication  for  botW 
the  mentioned  purposes,  is  immediately  from  Christ,  or  b) 
and  through  him. 

(5.)  That  it  is  given  by  Christ,  under  the  formernotion, 
or  for  the  former  purpose  of  rebuilding  God's  temple,  as 
a  sovereign,  or  an  alisolutc  plenipotentiary  in  the  affairs 
of  lost  souls,  in  a  more  arbitrary  way,  so  a.s not  lobe  claim- 
able upon  any  foregoing  right. 

(6.)  That  he  gives  it,  under  the  latter  notion,  and  in  or- 
der to  a  continued  abode  and  inhabitation,  as  an  oecono- 
mus,  or  the  steward  of  the  household  of  God,  proceeding 
herein  by  fixed  rule,  published  in  the  gospel,  according 
whereto  the  subjects  of  this  following  communication, 
being  qualified  for  it,  by  the  former,  may,  with  certainty, 
expect  it  upon  the  prescribed  terms,  and  claim  ita.s  a  righs; 
he  having,  by  the  merit  of  his  blood,  obtained  that  they 
might  do  so. 


CHAPTER  X. 


The  firet  of  the  mentionod  six  head^  tnmlcd  on— That  llie  Spirit  n  Kit*cn 
l«jth  as  a  Builtlor.  [imi  «>  mii  Inhaliitunl  t>f  ttiu  t«.initle.    ScnuUife  tMUmonr 


fror 


ami  the  latter.  Anil  fur  the  sake  uf  tiis 
bieasing  of  AtKnham.  and  hii  M^d 
t.    More  coj'iouiily  und  lo  otlier  i 


-  Chn-ot'it  dtatti  hiilh  inituenc« 

illfTercnco.  tn  tie  allen^ards  exploinMl. 
A  di^reitaion  relntin;  Ihen-lo. 


for  these  two  iii;ri.i-i  >  v^ 

Col.iiwianfl    I.  19,  'Ai,  -.'I  _        ,  .  ^ 

The  iinnripQl  iniixirt  of  Uial  text,  to  show  Ihe  deiK-iidence  Clinst'ii  wtiofe 
worli  .if  iiconeiliBlion.  both  ..f  God  lo  ii.«.  and  of  us  to  God.  had  uuon  his 
saerilice  on  the  cnw...  The  taller  whereof  is  efleeled  by  his  Spin!,  obtained 
by  that  sacritice  Otiicr  texts  lo  (he  same  (iiirpose  Further  noled.  Uial  lh»f 
Si'iril  is  expre.«aly  said  lo  tic  eiven  Ijy  Christ,  or  in  his  name.  &c.  Given  Ibr 
building  or  preparing  n  temple,  by  a  less  certain,  known  rule. 

I.  Now  let  US  see,  as  to  each  of  these,  whether  this  b« 
not  the  plain  doctrine  of  the  Scriptures  in  this  matter. 

1.  For  the  first  of  these,  it  hath  been  sufficiently  shown 
already,  and  the  common  experience  of  all  the  world 
shows,  that  till  this  bles,sed  Spirit  be  given,  the  temple 
of  God  is  every  where  all  in  ruin  :  that  therefore  he  can- 
not dwell  till  he  build,  and  that  he  builds  that  he  may 
dwell,  (the  case  and  his  known  design  being  considered,) 
are  things,  hereupon,  plain  in  themselves,  and  are  plainly 
enough  spoken  in  Scripture.  When  the  apostle  had  told 
the  Christians  of  Corinth,  (1  Cor,  iii.  9.)  "\e  are  God's 
building,"  he  shortly  alter  adds,  (in  the  same  chapter,  v. 
It!)  '  Know  ye  not  that  ye  are  the  temple  of  God,  and 
that  the  Spirit  of  God  dwelleth  in  your'  This  temple, 
being  a  living  thing,  (as  1  Pet.  ii.  7.  represents  it,)  the 
very  building  and  formation  of  it  is,  in  the  more  peculiar 
.sense,  generating ;  and  because  it  is  to  be  again  raised  up 
out  of  a  former  ruinous  stale,  wherein  it  lav  dead,  and 
buried  in  its  own  ruins,  this  new  production  is  regenera- 
tion. And  do  we  need  to  be  put  in  mind  whose  work 
that  is  1  that  "  it  is  the  Spirit  that  quickeneth  V  (John  vi,^ 
or  of  what  is  so  industriously  inculcated  by  our  Lortif, 
(cA.  iii.  r.  3,  5,  6,  &c.)  and  testified  under  the  seal  of  his 
fourfold  amen,  that  this  new  birth  must  be  by  the  Spirit  1 
And  we  have  both  notions  again  conjoined,  fcph.  ii.  For 
having  been  told,  (r.  18.)  that  both  Jews  and  Gentiler 
have  ny  one  Spirit  access  to  the  Father,  so  as  to  be  no 


102 


THE  LIVING  TEMPLE. 


Paht  n. 


longer  strangers  and  at  a  distance,  but  made  nigh  to  God  ; 
(u.  19.  compared  with  v.  13.)  'tis  said,  (u.  20.)  We  "are 
built  upon  the  foundation  of  the  prophets  and  apostles, 
Jesus  Christ  himself  being  the  chief  Corner-stone;"  and 
again  added,  (r.  21.)  "  In  whom  all  the  building,  fitly 
framed  together,  eroweth  (as  a  living  thing)  unto  an  holy 
temple  in  the  Lord."  After  all  which,  the  end  and  use  of 
this  building  (implied  in  the  name  of  a  temple)  is  more 
expressly  subjoined,  (r.  22.)  "  In  whom  also  ye  are  builded 
together' an  habitation  of  God,  through  the  Spirit."  'Tis 
therefore  sufficiently  evident,  that  the  Spirit  is  given  under 
these  distinct  nolioiis,  and  for  these  several  purpo.ses,  the 
one  subordinated  to  the  other,  viz.  both  as  a  builder  and  a 
dweller. 

II.  2.  That  it  is  given  for  Christ's  sake,  whether  for  the 
one  purpose  or  the  other,  is  as  expressly  signified  as  any 
thing  in  the  whole  gospel.  For  what  means  it,  that  it  is 
said" to  be  given  in  Ms  name?  John  xiv.  26.  and  xv.  26. 
That  the  work  it  does,  being  given,  is  said  to  be  done  in 
his  name!  1  Cor.  vi.  11.  "Ye  are  sanctified  in  the  name 
of  our  Lord  Jesus  Christ,  and  by  the  Spirit  of  our  God." 

Yea,  and  that  it  is  given  in  consideration  of  hissuflerings 
and  death,  is  not  less  plainly  spoken :  for  not  only  are  the 
immediate  and  most  peculiar  operations  of  this  Spirit  as- 
cribed to  his  death,  (1  Pet.  ii.  ^4.)  "  He  himself  bare  our 
sins  in  his  own  body  on  the  tree,  that  we,  being  dead  to  sin, 
might  live  to  righteousness;"  but  the  imparling  of  the 
Spirit  ilself,  is  represented  as  the  design  and  end  of  those 
sufferings.  Gal.  iii.  14.  "  He  was  made  a  curse  for  us;  for 
cursed  is  every  one  that  hangeth  on  a  Iree,  that  the  bless- 
ing of  Abraham  might  come  on  the  Gentiles,  that  we  might 
receive  the  promise  of  the  Spirit,"  &c. 

III.  It  was  the  same  way,  and  on  the  same  terms,  upon 
the  largeness  and  certainty  of  the  Divine  prospect  and 
foresight  touching  Christ's  future  sufferings,  that  this  was 
the  blessing  of  Abraham  and  his  posterity,  long  before  he 
suffered :  that  God  gave  them,  of  old,  his  Spirit  to  instruct 
them ;  (Neh.  ix.  20.)  which  is  not  obscurely  implied,  when, 
looking  back  upon  the  days  of  old,  they  are  said  to  have 
"rebelled,  and  vexed  his  Spirit;"  (Isa.  Ixiii.  y,  10.')  and 
when  Stephen  tells  tliem,  (Acts  vii.  51.')  "  Ye  do  always 
resist  ihe  Holy  Ghost ;  as  your  fathers  did,  so  do  ye ;"  it  is 
implied  that  even  from  age  to  age  that  ble.ssed  Spirit  was 
striving  with  them;  (children  and  fathers;)  for  there  could 
be  no  resistance,  where  there  was  no  striving :  and  that, 
in  those  former  ages,  that  Holy  Spirit  was  active  among 
them  upon  Christ's  account,  and  by  the  procurement  of 
his  future  sacrifice,  (presignified  by  iheir  many  sacrifices,) 
is  also  sufficiently  intimalcd,  in  that,  when  it  is  said,  That 
under  Moses,  they  did  eat  and  drink  spiritual  meat  and 
drink,  they  are  said  lo  have  drank  of  the  rock  that  followed 
them  ;  and  'tis  added,  that  rock  was  Christ.  And  by  what 
provocations  could  they  be  supposed  more  to  resist  and 
vex  the  Holy  Spirit,  than  by  those  wherewith,  in  the  day 
of  provocation  and  temptation,  they  are  said  to  have  lusted 
in  the  wilderness,  and  tempted  God  in  the  desert,  (Ps. 
cvi.  14.  Ps.  Ixxviii.  Ps.  xcv.  Heb.  iii.)  by  which  Ihty  are 
expressly  said  to  have  tempted  Christ,  1  Cor.  x.  9.  And 
ceiiamlv  the  privilege  was  inestimably  great,  (though  they 
too  generallv  little  esteemed  it,  and  made  little  advantage 
of  it,)  that  when  the  most  of  the  world  besides  was  nothing 
else  but  waste,  neglected  wilderness,  they  should  be  an 
enclosed  vineyard,  under  the  long-continued  droppings 
and  dews  of  heavenly  influence.  For  it  was  not  but  upon 
high  and  long  provocation,  that  at  last  God  commands  his 
clouds  to  rain  no  more  rain  upon  it,  Isa.  v.  6.  How  sin- 
(Tular  a  favour  was  it  to  be  the  appropriate  plantation, 
vineyard,  and  garden  of  God,  taken  in  Irom  so  vast  and 
wild  a  desert !  and  that  the  God  of  Abraham  would  so  long 
continue  the  relation,  and  be  their  God  ;  lo  bless  them  with 
the  choice  of  his  blessings,  iho.se  whereof  his  own  Spirit 
was  the  peculiar  source  and  spring! 

IV.  But  when  ihe  fulness  of  time,  and  the  season  for 
the  actual  immolation  of  that  Sacrifice,  (once  for  all,  to 
be  otTered  up,)  was  now  come,  that  ihe  immense  fulness  of 
its  value  and  virtue  might  be  duly  dcinonstraled  and  glo- 
rified; down  goes  Ihe  enclosure,  which  the  amplitude  and 
exiensiveness  of  God's  kind  desitrn  could  no  longer  en- 
dure :  and  as  some  time  the  great  prophetic  oracle  given 
to  Abraham,  must  take  effect,  In  thy  seed  (and  'tis  said, 


not  of  seeds,  as  of  many,  but  of  seed,  as  of  one,  viz.  Christ,  ' 
Gal.  lii.  16.)  shall  all  the  nations  of  the  earth  be  blessed; 
this  is  the  time.  Now  must  the  blessing  of  Abraham 
come  upon  the  Gentiles.  Nor  could  any  time  have  been 
more  fitly  chosen,  that  the  copiousness  and  vast  diffusion 
of  the  effect  might  demonstrate  and  magnify  the  power 
and  fulness  of  ihe  cause,  and  even  lead  Ihe  eyes  of  all  unto 
it.  The  drawing,  so  generally  of  all  men,  was  that  which 
must  dignil'y  the  cross,  and  incite  all  eyes  lo  behold  and 
adore  the  Son  of  man  lift  up,  John  xii.  32.  and  in  the 
midst  of  dealh,  even  with  his  dying  breath,  .sending  forth 
so  copious  and  far-spreading  a  diffusion  of  spirit  and 
life  !  And  now  had  it  only  been  said  loosely  and  at 
large,  that  this  was  brought  about  by  his  dying,  that  might 
admit  a  great  latitude  of  sense,  and  give  some  room  for 
sinister  interpretation.  The  intendment  of  the  expres- 
sion might  be  thought  sufficiently  answered,  if,  any  way, 
his  dying  did  occasion  good  impressions  upon  the  minds 
of  men.  But  when  the  effect  is  expressly  ascribed  lo  his 
dying  so,  as  Ihe  cause,  i.  e.  to  his  being  liil  up,  to  his  being 
made  a  curse  in  dying,  by  hanging  on  a  tree,  and  a  curse 
for  us,  to  redeem  us  thereby  from  the  legal  curse  which 
lay  upon  us  before ;  the  curse  of  the  law,  ihe  doom  which 
the  violated  law  laid  upon  us,  of  having  (as  is  apparently 
meant)  Ihe  Spirit  withheld  from  us,  that  thereupon  the 
great  and  rich  blessing  might  come  upon  us,  of  having 
that  Holy  Spirit  freely,  and  without  further  restraint, 
communicated  lo  us  ;  this  puts  Ihe  matter  out  of  all  dis- 
pute, that  it  was  in  consideration  of  his  dying,  that  God 
now  gives  his  Spirit,  and  leaves  no  place  for  contending 
again.st  it  unto  any,  who  have  not  more  mind  lo  object, 
than  ihey  can  have  pretence  for  it. 

It  is,  then,  the  plain  doctrine  of  the  Scriptures,  that  the 
Spirit  is  given  for  the  restoring  of  God's  temple  with  men, 
for  the  sake  of  Christ's  death  and  sufferings,  who  was  Em- 
manuel, and,  in  his  owti  person,  the  original  temp!e.  out  of 
which  each  single  temple  was  to  arise  and  .spring  up,  as 
well  as  he  was  the  cxemplanj  Icmple,  unto  which  they  were 
all  to  be  conformed, 

V.  But  whereas  his  sufferings  and  death  have  iheir  in- 
fluence differcnthj,  lo  the  Spirit's  iiii'/iiwir  of  any  such  par- 
ticular secondary  temple,  and  to  his  replenishing  and  in- 
habiling  it :  that  difference  we  shall  find  is  not  inexplicable 
or  very  difficult  to  he  represented  according  to  the  tenor 
of  the  Scriptures  also.  In  order  whereto  it  will  be  of  use 
10  add, 

3.  That,  as  ihe  immediate  effect  of  his  sufferings  and 
death,  the  Spirit  in  all  the  fulness  thereof,  is  first  given 
into  his  power,  and  the  right  of  communicaiingit  annexed 
to  his  office,  as  he  is  the  Emmanuel,  the  Redeemer  of 
sinners,  and  Mediator  between  God  and  ihem;  that  it 
might  implant  what  was  necessary,  root  out  what  should 
be  finally  repugnant,  either  to  iheir  duty  towards  him  or 
their  felicity  in  him. 

That  this  was  the  end  of  his  office,  the  very  notion  of  a 
mediator  between  God  and  men  doth  plainly  inlimate;       ! 
( I  Peier  iii.  18.)  "  For  Jesus  Christ  himself  suffered  once,       j 
the  just  for  the  unjusi,  lo  bring  us  to  God."    Which  must       | 
signify  not  only  ihat  he  was  to  render  God  accessible,  ex-       | 
pialing  by  his  blood  our  guilt ;  but  also,  to  make  us  willing 
to  come  to  him,  vanquishing  by  his  Spirit  our  enmily, 
procured  also  by  his  suffering,  the  just  for  the  unjust,  with- 
out both  we  coiild  not  be  brought  to  God,  which  was,  we 
see,  the  end  of  his  suffering. 

That  all  fulness  did,  upon  his  suffering,  reside  in  him, 
for  this  purpose  is  as  plainly  signified  by  ihal  remarkable 
connexion,  Col.  i.  19,  20,  "For  il  pleased  the  Faiher  ihat 
in  him  should  all  fulness  dwell — and,  having  made  peace 
by  the  blood  of  his  cross,  bv  him  lo  reconcile  all  things 
lo  himself"  The  Father  is'not  in  the  original  lexi,  (ihe 
verb  being  left  impersonal,)  but  is  filly  and  necessarily 
understood;  for  whose  pleasure  ctm  this  be  supposed  to 
be,  but  the  Father's  1  And  so  Ihe  current  of  discourse 
doth  thus  run  smooth,  "  The  Faiher  was  pleased  that 
all  fulness  should  dwell  in  him,  having  made  peace  bv  the 
blood  of  his  cross,  by  him  lo  reconcile  all  things  to  him- 
self;  even  by  him ;  ibr  that  is  inculcated  a  second  time. 
It  was  judged  necessarv  lo  this  reconciling  design,  that 
all  fulness  should  dwell  in  him.  Bui  who  did  thus 
judgel    The  Father  was  pleased  it  should  be  so;  but  upop 


Ciup.  X. 


THE  LIVING  TEMPLE. 


103 


what  consideralion  t  "  having  made  peace  by  the  blood  of 
his  cross."  The  same  He,  that  was  pleased  all  fulness 
should  dwell  in  him,  was  so  pleased,  as  havint;  made 
peace  by  the  blood  of  the  cross;  for  the  syntax  cannot 
admit  that  lipn^oTKincai  should  be  spoken  of  the  Son ;  but 
the  Father  (as  agent,  agreeably  to  that  "2  Cor.  v.  18.  '■  All 
things  are  of  God,  who  hath  reconciled  us  to  himself,  by 
Jesus  Christ")  having  made  peace;  or  pitched  upon  this 
method,  and  laid  this  foundation  of  making  peace,  (for  'lis 
usual  to  speak  of  a  thing  as  done,  when  it  is  put  into  a 
sure  way  of  being  so)  by  the  olood  of  his  Son's  cross,  was 
now  content  that  all  fulness  should  dwell  in  him,  to  be 
diffused  by  him,  through  the  world,  in  order  to  his  having 
temples  prepared,  inhabited,  replenished  with  Divine  glory 
every  where;  not  in  heaven  only,  which  was  already  full 
of  (hem,  or  where  it  was  ea.sv  to  suppose  he  might  find 
such  temples  ready  prepared  in  all  quarters;  but  even  on 
earth  also,  where  all  was  waste  and  desolate,  nothing  to 
be  seen  hut  forlorn  ruins. 

VI.  And ,  by  the  way,  (that  we  may  make  some,  not 
unuseful,  digression,)  it  is  very  ordinary  in  Scripture,  to 
join  things  m  the  same  period,  as  if  ihcy  were  of  equal 
concernment,  when,  though  they  are  mentioned  together, 
their  concernment  is  very  difl'erent,  and  the  main  stress  is 
intended  to  be  laid  but  on  the  one  of  them;  the  other 
being  placed  there,  either  as  an  opposite,  the  more  to  illus- 
trate and  set  off  that  with  which  it  is  joined ;  or  as  an  in- 
troduction, a  thing  supposed,  and  which  had  place  already, 
-unto  which  the  oiher  is  more  principally  necessarj'  lo  be 
added  ;  and  then  is  the  form  of  speech,  manifestly,  ellip- 
tical, but  so,  as  that  to  considering  readers  'lis  easy  to 
apprehend  what  is  to  be  supplied.  As  when  the  apostle 
speaks  thus,  (Rom.  vi.  17.)  "God  be  thanked,  that  ve 
were  the  servants  of  sin,  but  ye  have  obeyed  from  the 
heart  that  form  of  doctrine  which  was  delivered  to  you;" 
doth  the  apostle  intend  to  th.ink  God  for  their  having 
been  the  servants  of  sin  ?  No  man  can  think  so.  But 
that,  whereas,  or  notwithstanding,  thev  hail  been  so,  (which 
was  the  thing  lo  be  supplied,)  they  did  now  obey,  &c.  So 
that  (John  iii.  5.)  "  Except  a  man  be  born  of  water,  and  of 
the  Spirit,  he  cannot  enter  into  the  kingdom  of  Gud."  It 
was  certainly  none  of  our  Saviour's  design  to  assert  the 
absolute,  imiversal  necessity  of  washing  with  water,  equallv, 
with  being  born  of  the  Spirit ;  but  whereas  it  was  the  known 
manner  among  the  Jews  lo  admit  proselvtcs  to  their  reli- 
gion, by  baptism,  (which  was  then  reckoned  as  a  new  birth,) 
uis  dcMgn  was,  without  rejecling  that  as  useless,  (which 
he  intended  to  continue  in  the  Christian  church,)  to  repre- 
sent the  greater  and  most  indispensable  necessitv,  of  being 
born  of  the  Spirit,  added  to  the  other,  and  that  without 
this  the  other  alone  would  avail  nothing.  When  again  it 
is  said,  (James  i.  9,  10.)  "  Let  the  brother  of  low  degree 
rejoice  in  that  he  is  exalted  ;  but  the  rich,  in  that  he  is 
made  low;"  it  cannot  be  thought  that  both  these  were 
equally  intended  to  be  enjoined;  but  the  former  is  sup- 
posed, as  a  thing  that  would  be  naturallv,  and  of  course ; 
Let  kim,  (/.  d.  admit  he  do,  or  he  mar,  or  it  is  taken  for 
granted  that  he  will,  rejoice,  who,  being  of  low  degree,  is 
exalted.  But  the  principal  design  is  to  show,  what  it  is 
less  obvious  to  apprehend  or  imagine,  that  the  rich  hath  a 
truer  cause  and  greater  reason  to  rejoice  when  he  is  made 
.oiv  ;  because  he  was,  otheru-i.se,  apt  to  plea.se  himself,  or 
be  mocked  with  a  shadow.  Many  more  such  instances 
might  be  given  of  two  things  thus  joined  together  in  the 
same  a.sseriion,  or  soincliincs,  in  the  same  precept,  where 
the  intendment  is  to  make  us  of  the  one,  either  by  way  of 
opposition,  or  comparison,  the  more  to  magnify,  or  to' lay 
the  greater  weight  on,  the  other. 

The  matter  may  well  be  so  understood  in  the  place 
under  our  present  consideration ;  "  by  him  to  reconcile  all 
things  to  himself,"  (things  being  put  for  persons,  as  else- 
where in  Holy  Scripture,  Luke  xix.  10.  1  John  v.  4.  and 
commonly  in  other  writers,)  "  whether  things  on  earth,  or 
things  in  heaven  ;"  i.  e.  even  as  well  men  on  earth,  where 
the  dilficultv  was  greater,  and  where  enmity  against  God 
did  rage,  where  he  was  set  at  greatest  distance  and  highest 
defiance;  as  those  in  heaven,  where  all  was  pacate  already, 
and  therefore  a  word  was  chosen  more  suitable  to  the  state 
of  their  ca.se,  who  were  principally  intended,  tnz.  of  recon- 
ciling; meaning  that,  by  reconciliation,  he  would  make 


the  state  of  things  on  earth,  now  so  filled  with  enmity 
against  God,  suitable  to  their  state  above,  among  whom 
there  was  none:  and  yet  a  word  not  wholly  incongruous 
to  the  heavenly  stale  also;  for  ii-zoKara\>iTrciy  doth  not 
always  suppose  a  foregoing  enviiiy,  as  KaraWar-ttv  (used 
'J  Cor.  V.  19,  "20.)  doth  not  always;  nor  doth  the  decom- 
pound here  more  limit  the  sense;  but  doth  .sometimes 
signify  to  conciliate,  or  draw  into  society,  and  may,  in  re- 
ference to  that  stale  above,  have  reference  lo  the  continu- 
ation of  amity  and  accord  there ;  that  no  more  any  such 
rapture,  as  once  there  was,  should  have  place  in  those 
bright  regions  for  ever.  And  it  seems  designed  for  the 
Redeemer's  more  consummate  glorv',  that  the  perpetual  sta- 
bility of  the  heavenly  state  should  be  owing  to  him,  iind 
to  the  most  inestimable  value  of  his  oblation  on  the  cross; 
that  it  should  be  put  upon  his  account,  and  be  ascribed  to 
the  high  merit  of  his  pacificatory  sacrifice,  that  they  con- 
tinue in  obedience  and  favour  for  ever !  For  why,  else,  it> 
the  mention  of  the  "  blood  of  his  cross"  so  carefully  in- 
serted, and  that,  rather  than  be  omitted,  it  is  even  thrust 
into  a  parenthesis :  "  It  pleased  the  Father  that  in  him 
should  all  fulness  dwell,  and  (having  made  peace  by  the 
blood  of  his  cross)  to  reconcile  all  things  to  himsell^ — on 
earth — in  heaven !"  This  is  the  more  remarkably  designed, 
though  }'el,  the  principal  import  of  the  word  reconciled 
(as  any  word  that  is  to  be  applied  to  divers  matters,  is 
differently  to  be  understood,  according  to  the  diversity  of 
the  matter)  is  accommodated  to  their  case,  who  were  prin- 
cipally intended,  n'c.  those  on  earth,  who  were  in  enmity 
with  God.  And  the  following  words  show  these  to  have 
been  here  principally  intended:  "And  you,  who  were 
.sometime  alienated,  and  enemies  in  your  mirds  by  wicked 
works,  yet  now  hath  he  reconciled,"  &c.  {v.  21.)  g.  d.  He 
hath  not  only  conciliated  to  himself,  or  made  .sure  of  the 
everlasting  amity  of  those,  who  were  always  dutiful  in 
heaven ;  but  he  hath  also  recovered  the  gcod-w  ill  and 
loyal  affection  of  such  on  earth,  as  were  at  enmity,  in  an 
apostacy,  alienated,  and  enemies  in  their  minds;  and  oil, 
by  the  same  means,  the  virtue  and  fragrancy  of  a  sacrifice, 
sufficient  to  fill  heaven  and  earth  with  its  grateful  odour, 
and  whose  efficacy  can  never  decrease  to  all  eternity.  Nor, 
therefore,  is  it  consequent,  that  the  direct  intention  of  this 
his  sacrifice,  should  bear  reference  to  the  concernments  of 
angels,  whose  nature  he  took  not,  but  from  the  redundancy 
of  its  merit,  this  inestimable  advantage,  n>.  the  permanent 
stability  of  their  state,  may  well  be  supposed  to  accrue  lo 
them;  and,  for  the  greater  honour  of  tne  Redeemer,  they 
made  debtors  to  him  for  it. 

And  why  should  it  seem  incongruous,  that  those  most 
constantly  pure  and  holy  creatures  alx)ve,  who  are,  in  this 
.same  context,  (r.  Ifi.)  made  to  owe  w  hatever  excellencies 
they  have,  within  the  sphere  of  nature,  to  the  Son  of  God, 
should  owe  to  him  also,  whai.soever  they  have,  within  the 
sphere  of  Grace  1  Yea,  how  aptlv  do  things  correspond, 
that,  whereas  it  hail  been  said  above,  (r.  16.)  "  By  him 
were  all  things  created,  that  are  in  heaven,  and  that  are  on 
earth,"  &c.  it  should  also  be  after  said,  "by  him  are  all 
things  reconciled,"  either  recovered  into,  or  continued  in, 
everlasting  amity  with  him.  i.  e.  That  whosoever  partake 
of  special  Divine  I'avour.  whether  they  be  of  the  things  on 
the  earth,  or  the  things  in  heaven,  shall  for  the  future  be 
debtors  to  him  for  it.  And  whereas  it  is  expressly  said  in 
Scripture,  that  "when  God  rai.sed  him  from  the  dead,  he 
set  him  far  above  all  principality  and  power,"  &r.  Fph.  i. 
20,  21.  (which  words  UaOici^  I'lrip.lK.,  set  him  iilore,  not 
only  signiiy  constitution,  a  thing  diverse  from  natural  pri- 
ority, but  also,  being  conjunct  with  his  raising  him  fiom 
the  dean,  import  a  reference  to  his  dyins-,  and  conquest 
over  death,  as  the  reason  of  it,)  and  that  "  being  gi  ne  into 
heaven — angeis,  and  authorities,  and  powers  are  made 
subject  10  him ;"  0  Pet.  iii.  22.)  and  that  he  being  said 
to  be  "the  head  of  all  principalities  and  powers;"  he 
might,  by  ihem.sclves,  be  understood  not  to  be  a  use- 
less or  uribcneficial  Head  to  them.  Though  it  also  is  not 
to  be  forgotten,  that  at  the  time  when  the  apostle  wrote 
these  words,  a  considerable  part  of  that  holy  blessed  so- 
ciety, then  in  heaven,  were  Mmetime  on  earth,  in  u  state  of 
enmity  against  God,  and  so  who  needed  reconciliation  in 
the  strict  and  proper  sense  ;  as  they  did  who  were  still  on 
earth,  and  lo  whom  he  now  more  particularly  directs  his 


104 


THE  LIVING  TEMPLE. 


PlBT  11, 


speech,  (i>.  21.)  "  And  yuu  also,  who  were  sometime  alien- 
ated— yet  now  hath  he  reconciled,"  &c. 

VII.  Bui,  though  1  could  not  think  it  an  impcrlinency, 
to  use  some  endeavour  for  clearing  the  whole  of  this 
(somewhat  obscure)  context,  it  coming,  as  it  did,  in  my 
way,  yet  the  principal  thing,  with  reference  to  my  present 
scope  and  purpose,  which  1  consider  in  it,  is  that  it  wa.s 
upon  the  account  of  the  blood  of  our  Redeemer  shed  on 
the  cross,  that  the  Father  was  pleased  all  fulness  should 
dwell  in  him,  as  an  original  Temple,  to  serve  the  purposes 
of  that  great  reconciling  work,  undertaken  by  him,  the 
raising  up  of  multiiudes  of  temples,  all  sprung  from  this 
one,  in  this  world  of  ours.  That  God  might  dwell  with 
men  on  earth  !  that  amazing  thing!  SChron.  vi.  18.  And 
that  ascending  (in  order  whereto  he  wa-s  first,  dying,  to 
descend)  that  he  might  fill  all  things,  give  gifts,  that  of  his 
Spirit  especially;  and  that  to  such  as  were  enemies  in 
their  minds,  by  wicked  works,  even  the  rebellious  also, 
that  the  Lord  God  might  have  his  temple,  and  dwell  with 
them,  Pfal.  Ixviii.  18.  And  whereas  that  work  mu.st 
comprehend  the  working  out  of  enmity  from  the  hearts  of 
men  against  God,  (and  not  only  the  propitiating  of  God 
to  them,  which  the  word  dprivoiroifiaai  seems  more  princi- 
•.lally  to  intend,)  and  that  a  great  communication  of  influ- 
uice  from  the  Divine  Spirit,  was  necessary  for  the  over- 
coming that  enmity;  that  therefore  this  fulness  must 
."Delude  (among  other  things,  being  nav  irX.'ip(j//o,  all  fulness) 
an  immense  treasure  and  abundance  of  Spirit,  (which  is 
elsewheie  said  to  be  given  him,  not  b)  measure,  John  iii. 
34.)  and  that  therefore  his  sufferings  did  obtain  this  ple- 
nitude of  Spirit  to  be  first  seated  in  him,  as  the  receptacle 
and  foimtain,  whence  it  must  be  derived,  and  that  the 
power  and  right  of  dispensing  it  should  belong  to  his 
office,  as  he  was  the  great  Reconciler  and  Mediator  be- 
tween God  and  man.  Which  also  many  other  texts  of 
Scripture  do  evidently  imply,  as  when  he  is  represented 
as  a  universal  Plenipotentiary,  able  to  quicken  whom  he 
will,  John  v.  21.  And  "all  power  is  said  to  be  given 
him,  both  in  heaven  and  earth;"  (Matt,  xxviii.  18.)  and 
that  "the  Father  had  given  all  things  into  his  hands," 
(John  xiii.  3.)  which  must  comprehend  the  power  of  giv- 
ing the  Spirit,  and  which  the  end  of  giving  him  that  ple- 
nitude of  power  plainly  requires.  "  Thou  hast  given  him 
power  over  all  flesh,  that  he  might  give  eternal  life  to  as 
many  as  thou  hast  given  him;"  (John  xvii.  2.)  the  Spirit 
given  being  the  root  of  that  life,  (Gal.  vi.  8.)  they  that  sow 
to  the  Spirit,  shall  of  the  Spirit  reap  life  everla-sting.  And 
that  he  is  exalted  to  be  a  Prince  and  a  Saviour,  to  give 
repentance,  (which  equally  implies  the  gift  of  the  Spirit,) 
as  well  a.s  remission  of  sins.  Acts  v.  31,  Nor  is  the  con- 
sideration of  his  sufferings  and  death  less  plainly  signified 
to  be  the  groimd,  upon  which  this  fulness  of  power  is 
given  him;  when  it  is  said,  "Christ  both  died,  and  re- 
vived, and  rose  again,  that  he  might  be  Lord  of  the  living 
and  the  dead,"  Rom.  xiv.  8.  And  when,  after  mention  of 
his  being  obedient  to  death,  &c.  it  is  said,  "Wherefore 
God  hath  highly  exalted  him,"  &c.  that  all  "should  con- 
fess Christ  is  Lord,"  &c.  Phil.  ii.  5,  6,  7,  8,  11. 

We  further  note, 

VIII.  4.  That  hereupon,  the  Spirit  (whether  it  be  for 
the  one  or  the  other  of  the  mentioned  purposes)  is  actually 
and  immediately  given  by  Christ,  or  by  the  authority  of 
that  office  which  he  bears;  than  which  nothing  can  be 
plainer,  in  that  he  is  called  the  Spirit  of  Christ,  Rom.  viii. 
9.  And  when  our  Lord  himself  uses  the  expressions 
about  this  matter,  with  such  indifferency,  and  as  equiva- 
lent ;  either  "  I  will  send  him,"  John  xvi.  7.  or,  "  I  will 
send  him  from  my  Father,"  John  xv.  20.  or,  "My  Father 
will  send  him  in  my  name,"  John  xiv.  2(5.  Which  what 
can  it  signify  less,  tiian  that,  as  the  Father  was  the  first 
Fountain  of  this  communication,  so  the  established  way 
and  method  of  it  was  in  and  by  Christ,  from  which  there 
was  to  be  no  departure!  a-s  is  also  signified  in  that  of  the 
apostle,  F,ph.  i.  3.  "  Bles.scd  be  the  God  and  Father  of 
our  Lord  Jesus  Chri.sl,  who  halh  blessed  us  with  all 
spiritual  blessings  in  heavenly  places  (or  things)  in  Christ." 

And  when  we  consider,  how  exact  care  i.s  taten  in  well- 
ordered  secular  governments,  not  only  that  things  be  done 
which  the  affairs  of  the  government  required,  but  that 
they  be  done  regularly,  and  in  the  way  which  is  prescribed 


and  set ;  so  as  that  every  one  knows  and  attesnds  the 
business  of  his  own  place  and  .station ;  and  that  no  one 
may  expect  that  from  the  treasurer,  which  is  to  be  done  by 
the  chancellor,  or  that  from  him,  which  belongs  to  the 
secretary  of  state.  If  there  be  any  beauty  and  comeliness 
in  order,  where  should  we  more  expect  to  find  it,  than  in 
the  Divine  government,  and  in  the  conduct  and  manage- 
ment of  the  affairs  of  the  supreme  and  celestial  kingdom; 
wherein  only  the  remoteness  of  those  things  from  our 
sense,  makes  every  thing  seem  little  and  inconsiderable  T 
But  did  we  allow  ourselves  to  retire  more  frequently  out 
of  this  world  of  shadows,  and  ascend  into  those  glorious 
regions  above ;  there  to  contemplate  the  bright  orders  of 
holy,  loyal  spirits,  all  employed  in  the  services  of  the  ce- 
lestial throne,  and  to  behold  Jesus  the  Head  of  all  prin- 
cipalities and  powers,  the  Restorer  of  what  was  sunk  and 
decayed,  and  the  Upholder  of  the  whole  sliding  universe, 
even  of  the  noblest  parts  of  it,  that  were  liable  to  the  same 
lapse  and  decay;  by  whom  all  things  consi.st;  we  should 
not  think  it  strange  that  such  deference  and  honour  should 
belong  to  his  office;  that  it  should  be  rendered  every  way 
so  august  and  great,  that  he  should  be  so  gloriously  en- 
throned at  the  right  hand  of  the  Majesty  on  high  ;  and 
that,  when  his  administrations  are  manageable  with  sc 
much  ease  and  pleasure,  to  one  of  so  iminense  wisdom, 
power,  and  goodness,  all  acts  of  grace  and  favour  should, 
more  especially,  pass  through  his  hands.  And  if  we  un- 
derstand any  thing  of  the  distinction  of  persons  in  the  ever 
blessed  Deify,  (whereof  if  we  understand  nothing,  how  do 
we  adventure  to  affirm  any  thing  ?)  it  is  not  more  difficult 
to  apprehend  distinct  employments,  wherein,  yet,  all  can 
never  fail  to  have  Iheir  most  complarential  consent.  And 
when  that  kind  of  office  was  so  freely  undertaken  by  the 
Son,  the  susception  and  management  whereof  hath,  no 
doubt,  filled  the  supreme  court,  at  first,  and  from  age  to 
age,  with  his  highest  celebrations  and  praises,  and  for  the 
execution  whereof,  when  he  made  his  first  descent  into 
this  world  of  ours,  and  \vas  to  appear  an  incarnate  God 
on  earth,  a  proclamation  was  published  in  heaven,  "Now 
let  all  the  angels  of  God  worship  him ;"  and  in  his  execu- 
tion whereof,  they  had,  from  time  to  time  afterwards,  spon- 
taneously stooped  down  to  behold,  with  pleased  wonder, 
his  surprisingly  strange  and  prosperous  methods  and  per- 
formances; who  can  think  it  unsuitable  to  the  dignity  and 
authority  of  so  great  and  so  highly  magnified  an  office, 
unto  which  all  the  power  of  heaven  and  earth  was  annexed, 
that  it  should  by  consent  belong  to  it,  to  employ  the  whole 
agency  of  the  Holy  Ghost,  in  pursuance  of  its  high  and 
great  ends  1 

But  now,  he  having  by  his  blood  obtained,  that  this 
immense  plenitude  of  Spirit  should  reside  in  him,  not  for 
himself,  personally  considered,  (for  so  he  had  it  by  natu- 
ral, eternal  necessity,  without  capitulation  or  procurement,) 
but  as  he  was  invested  wiih  such  an  office,  and  in  order 
to  its  being,  by  the  power  of  that  office,  communicated  to 
others;  it  is  easy  to  he  conceived,  and  mav  be  collected 
from  thetenorof  Holy  Scripture,  in  whatdiftercnt  methods 
it  was  to  be  communicated,  for  the  (already  mentioned) 
different  ends  of  that  communication,  ric.  the  rebuilding 
of  God's  temple  on  earth,  and  the  constant  inhabiting  and 
replenishing  it  afterwards.     Therefore, 

IX  5.  For  the  former  of  these  purposes,  it  is  given 
more  arbitrarily,  and  of  more  absolute  sovereignty,  not 
limited  by  any  cerlain,  published,  or  known  rule;  or  other 
than  what  lay  concealed  in  secret  purpose.  Here  the  first 
principle  is  given  of  that  life  which  springs  out,  and  exerts 
il.self,  in  the  generating  and  forming  of  a  livins  tmplt ; 
which  grows  up  into  everla.sling  life,  and  makes  it  an 
eternally  living  thing.  Now  whereas  he  hath  so  vast  a 
power  given  him  by  the  Father  over  all  flesh,  (which  giv- 
ing, we  again  note,  must  signify  this  not  to  be  the  power 
he  had  by  natural  inherence,  but  by  later  constitution.) 
we  do  know  to  whom,  or  to  what  .sort  of  persons,  this 
eternal  life,  in  the  consummate  state  of  it,  is  to  be  given, 
for  that  is  sufficiently  declared  in  Scripture;  but  we 
are  not  told  to  whom  it  shall  be  given  in  the  very  initial 
state,  or  in  the  first  and  seminal  principle  of  it ;  that  is 
reserved  among  the  Arcana  Imperii,  the  secret  resolves,  or 
plae.ita  of  the  divine  government.  And  so,  taking  the 
I  whole  of  it  together,  (as  here  we  must,)  we  are  only  told, 


CHil-.  X. 


THE  LIVING  TEMPLE. 


lOf. 


He  will  ^ive  it  to  as  many  as  the  Father  halh  given  him, 
John  xvii.  2.  We  do  find  a  connexion,  (Rom.  viii.  30.) 
of  predestination,  calling,  justification,  and  glorification: 
but  not  of  a  sinner,  a^  such,  with  any  of  these.  So  obser- 
vable waslhal  of  a  noted  "ancient,  "He  that  hath  promised 
paidon  to  a  penitent,  haih  not  (except  with  very  great  lati- 
tude) promised  repentance  to  a  sinner."  To  speak  here 
more  distinctly, 

X.  Ever  siiice  the  apostacy,  even  upon  the  first  declared 
constitution  of  a  Redeemer,  and  in  the  shining  forth  of 
that  first  cheering  ray  of  gospel  light  and  grace,  "the  seed 
of  the  woman  shall  break  the  serpents  head  ;"  a  promise 
was  implied  of  the  communication  of  ihe  Spirit;  that 
curse,  which  made  ihe  nature  of  man,  as  the  accursed 
ground,  improducii^'e  of  any  thing  but  briers  and  thorns  ; 
and  whereby  all  holy,  vital  influences  were  shut  up  from 
men,  as  in  an  enclosed,  sealed  fountain,  being  now  so  far 
reversed,  for  the  Redeemer's  sake,  as  that  all  communi- 
cation of  the  Spirit  should  no  longer  remain  impossible. 
And  hereupon,  some  communication  of  it,  in  such  a  de- 
gree, as  might  infer  some  previous  dispositions  and  ten- 
dencies to  holy  life,  seems  to  have  been  general  ;  (and  is 
therefore  filly  enough  wont  to  be  called  common  grace:) 
but  then,  in  that  lower  degree,  it  is  not  only  resistible, 
but  too  generally  resisted  with  mortal  efficacy ;  so  as  that 
it  builds  no  living  temples;  but  retiring,  leaves  men  under 
the  most  uncomfortable  and  hopeless  (but  chosen)  shades 
.  of  death. 

When  ii  was  said  concerning  the  old  world  before  the 
flood,  "  My  Spirit  shall  not  always  strive  with  man,"  it  is 
implied,  it  had  been  constantly  and  generally  striving, 
imlil  then ;  but  that  it  was  now  time,  by  ihe  lioly,  wise, 
and  righteous  judgment  of  Heaven,  to  surcease,  and  give 
them  over  lo  the  destruction  which  ensued.  Which  text, 
'tis  true,  some  interpret  otherwise;  but  if  we  will  allow 
that  of  Ihe  1  Pet.  iii.  18,  19,  '20,  to  mean  that,  while  Noah, 
that  preacher  of  righteousness,  did  it  externally,  Christ 
was,  by  his  Spirit,  inwardly  preaching  to  iliat  generation, 
who  were  now  since  in  the  infernal  prison  ;  not  while  they 
were  so,  (which  the  text  says  not,)  luit  in  their  former  days 
of  disobedience  on  earth  ;  this  place  will  then  much  agree 
with  the  sense,  wherein  we  (with  the  generaliiy  of  our 
interpreters)  lake  the  olher.  Nor  arc  we  iherefore  to  think 
there  is  no  stated  rule  at  all,  in  reference  to  this  ca.se  of 
God's  more  general  (but  less  efficacious)  striving  with 
men,  by  his  Spirit  For  we  here  see,  that  before  God  took 
any  people  lo  be  peculiar  to  him,  from  the  rest  of  men,  the 
rea.son  which  he  gives,  why  his  Spirit  should  not  always 
strive  with  man,  in  common  (aficr  an  intimation  of  his 
contemplible  meanness,  and  his  own  indulsence  towards 
him  noiwiihstanding,  and  instance  given  of  his  abounding 
wickedness  in  those  days)  was,  because  all  "  the  imagina- 
tions of  the  ihoughls  ol'  his  heart  were  only  evil  continu- 
ally ;"  (Gen.  vi.  3,  4,  5  )  i.  e.  thai  in  opposition  to  the  dic- 
tates of  the  blessed  Spirit,  he  gave  himself  up  to  the 
power  and  government  of  sensual  inclination,  his  mind, 
or  thinking,  considering  power  and  faculty,  falling  in  with 
Ihe  imaginations  of  sense,  and  taking  pan  therewith, 
against  ihe  Spirii  of  God ;  which  imported  nothing  less 
than  a  continual  rebelling  againsi  that  Holy  Spirii.  Now 
if  we  consider  this,  as  the  declared  reason,  why  God's 
Spirit  should  not  always  strive,  and  compare  therewith 
other  passages  of  Scripture ;  we  may  collect  and  perceive, 
there  is  some  rule  of  God's  proceeding,  in  ihis  matter,  not 
only  settled  in  heaven,  but  sufficiently  notified  on  earth 
also:  i.  e.  concerning  Ihe  extent,  not  concerning  Ihe  limi- 
tation, of  this  gill;  how  far  God  would  certainly  go.  in 
affording  it,  not  how  far  he  would  not  go.  As  far  as  it  is 
soughi,  complied  with,  and  improved;  not  how  far  he 
would  not,  in  some  instances,  proceed  beyond  that.  He  halh 
bound  us  lo  pray,  strive,  endeavour,  but  not  lied  his  own 
hands  from  doing  surprising  acts  of  favour,  above  and 
beyond  his  promise. 

'Tis  plain,  man  had  by  his  apostacy  cut  ofT  all  inter- 
course tieiween  Grod  and  him ;  not  only  was  become  re- 
(rardless  of  it,  but  disoniiiled.  It  was  his  inclination  not 
lo  converse  wilh  God  ;  it  was  his  doom  that  he  should 
not.  We  have  but  short  and  dark  hints  of  God's  first 
iransaciinns  wiih  men,  but  what  was  written  and  done 

a  B  Jerom. 


afterwards,  much  enlightens  and  explains  them  There 
was,  no  doubt,  a  much  more  comprehensive  and  subsian- 
lial  law,  or  rule  of  duly  given  to  Adam,  than  thai  posiiive 
.statute,  "Of  the  tree  of  knowledge  of  good  and  evil,  ihou 
shall  not  eat;"  that  was  fundamental  to  it,  and  trans- 
gressed in  the  violation  of  ii,  and  iherefore  .»ome  way  im- 
plied in  it  ;  and  if  all  ihatmore  were  only  given  by  iniernal, 
mental  impression,  or  was  only  lo  be  collected  from  the 
thorough  consideration  of  God's  nature  and  his  own,  and 
of  the  stale  of  things  between  God  and  him;  that  must 
have  been  as  intelligible  to  his  yet  undepraved  mind,  as 
written  tables  or  volumes.  There  must  also,  accordingly, 
be  much  more  implied  in  the  subjoined  enforcing  sanction, 
or  rule  of  punishmeni,  "In  Ihe  day  Ihou  eaiesi  thereof, 
thou  shall  die  the  death;"  than  the  vulgar  apprehension  of 
dying  conies  to;  fur  ihese  were  the  words  of  the  commi- 
nalion  or  curse  upon  man,  if  he  should  transgress.  And 
arc  we  not  plainly  told,  (Gal.  iii.  13,  14.)  "  Christ  haih 
redeemed  us  from  that  curse — that  ihis  ble.ssing  might 
come  upon  us,  that  we  might  receive — the  Spirit  T'  There- 
fore, this  curse  did  shut  up  the  Spirit  from  us;  and  this 
death  must  signify  a  suspension  of  all  vital,  holy  influence, 
a  continual  languishment  under  the  slupifying  power  ofa 
carnal  mind,  which  (Rom.  viii.  C  )  we  are  expressly  told  is 
death.  And  when  that  first  evangelical  promise  was  co- 
lalerally  and  implicitly  given,  wrapt  up  in  the  threaten- 
ing to  the  serpent,  Thai  the  woman's  seed  should  break 
his  head  ;  it  could  mean  no  less,  than  that  he,  that  should 
afterwards,  in  ihe  fulncssof  lime,  become  her  seed,  and  be 
born  ofa  woman,  should  redeem  us  from  under  that  curse, 
and  turn  it,  in  all  the  cimseqncnt  horrors  of  it,  npon  him- 
self It  was  therefore  further  plain  also,  that  no  breath  of 
holy  divine  influence  was  ever  more  lo  touch  the  spirit  of 
man,  had  it  not  been  for  the  Redeemer's  inlerposilion,  and 
undertaking. 

But  he  having  iniernosed.  undertaken,  and  performed, 
as  he  hath;  what  is  tne  etleci  of  ill  What!  that  the 
Spirit  should  nowgoforihwiih  irresistible  almighty  power 
to  convert  all  the  world  1  Thai,  the  event  loo  plainly 
shows,  was  not  the  design.  Or  thai  it  should  immediately 
supply  men  with  sufficient  grace  and  power  to  convert 
themselves?  That,  no.scripture  speaks,  and  it  were  strange, 
if  such  sufficient  grace  were  actually  given  to  all,  it  should 
prove  effectual  wilh  so  very  few.  feut  the  manifest  eflect 
is,  that  Ihe  Spirit  may  now  go  forth,  (the  justice,  and  male- 
diction of  the  law  not  reclaiming  against  it,)  and  make 
gentle  trials  upon  the  .spirits  of  men,  inject  some  beams  of 
light,  and  some  good  thoughts,  wiih  which  if  ihey  comply, 
lliey  have  no  cause  lo  despair  of  more ;  and  .so,  that  which 
is  wont  lo  be  called  commcm  grace,  may  gradually  lead 
and  lend  lo  that  of  a  higher  kind,  which  is  special,  and 
finally  saving.  That  light,  and  those  motions,  which  have 
only  ihis  tendency,  must  be  ascribed  lo  the  Spirit  of  God, 
cooperating  wilh  men's  naiural  faculties;  and  not  to  their 
own  una.ssisled,  natural  power  alone  ;  for  we  are  not 
sufficient  of  ourselves  lo  think  one  right  thought.  And 
now  if  they  rebel  again.st  such  light  and  motions  violently 
opposing  their  sensual  imaginations  and  desires,  to  their 
light,  and  Ihe  secret  promptings  of  God's  Holy  Spirit; 
Ihev  hereby  vex  his  Spirii,  provoke  him  to  leave  ihem, 
and  do  forfeit  c%-en  those  as.sistances  thev  have  had,  and 
might  further  have  expected,  upon  the  Redeemer's  ac- 
count. All  which  seems  lo  be  .summed  up,  as  a  slated 
rule,  in  thai  of  our  Saviour — "  To  him  that  haih  shall  be 
given;  but  from  him  that  halh  not"  (where  having  mani- 
festly includes  u.se  and  improvement)  "  shall  be  laken 
away  that  which  he  had."  Which  laiier  words  must  be 
taken  not  for  a  prediction,  expressive  of  ihe  certain  event, 
or  what  shall  be  ;  but  a  commination,  expressing  what  if 
deserved,  or  most  justly  may  be.  The  true  meaning  oi 
design  ofa  commination,  being,  that  it  may  never  be  exe- 
cuted. And  to  the  same  sense  is  that  of  Prov.  i.  23,  2-1, 
&c.  "  Turn  at  my  reproof— I  will  pour  out  my  Spin, 
unto  you,  I  will  make  known  my  words  unto  you:  but  1 
called,  and  they  refused  ;  I  stretched  out  my  hand,  and  no 
man  regarded  ;  therefore  they  shall  eat  the  fruit  of  iheir 
own  way"  &c.  r.31. 

XI.  So  far  then  we  are  not  without  a  staled  rule,  as  to 
those  previous  and  superable  operations  of  the  Spirit  of 


106 


THE  LIVING  TEMPLE. 


PlBTlI 


God ;  according  whereto  we  may  expect  them  to  be  con- 
tiuued  and  increased,  or  fear  they  shall  be  withheld.  But 
now,  because  all  do  more  or  less  resist,  and  thereby  de- 
serve they  should  cease,  or  conimit  a  forfeiture  of  thena: 
and  sometimes  this  forfeiture  i.s  taken,  sometimes  it  is  not ; 
but  the  grieved  Spirit  returns  and  re-enforces  his  holy  mo- 
tions, even  unto  victory;  where  or  when  he  shall  do  so, 
we  have  no  certain  published  rule,  whereby  to  conclude 
this  way,  or  that.  The  Son  of  God  (by  consent  with  the 
Father)  here  acts  as  a  Plenipotentiary,  and  Sovereign, 
quickening  whom  he  will.  The  Spirit  (by  consent  with 
him)  breathes,  in  order  to  the  vital  production  of  temples, 
as  the  wind — where  it  listeth;  or  for  regeneration,  which 
is  the  thing  there  discoursed  of  in  all  that  context,  and  even 
in  the  ne.xt  following  words,  which  apply  thatsimililude  ; 
"so  is  every  one  that  is  born  of  the  Spirii,"  .Tohn  iii.  8. 
And  we  are  therefore,  elsewhere,  warned  to  "work  out 
our  salvation  with  fear  and  tremltling,"  (Phil.  ii.  I'J,  13.) 
because  God  worketh  in  us,  to  will,  and  to  do,  of  his  own 
good  pleasure  ;  being  under  no  tie,  not  quite  to  desi.st,  and 
forsake  us,  at  the  next  opposition  he  meets  with.  At  lea.st, 
they  that  are  not  within  the  compa.ss  of  his  covenant  (once 
sincerely  entered)  can  lay  no  claim,  in  such  a  ca.se,  to  his 
continuance,  or  return. 


CHAPTER  VII. 


abiling  wti  lempie,  already  tomied.  the  Spint  is  pivt-n  by  Ihe  Emmanuel, 
_  itntetoG.  Tho  O^conmima,  Qt  chi(f  Steward  ol  Goil'a  househo\<i.  And 
by  a  certain  known  rule.  Giving  ttiem.  tliat  are  to  partake  ttierein.  tlic  ground 
of  a  riyhtlUl  claim  unto  ttiig  great  andmogl  comprehensive  git\.  Whereupon 
to  be  cnnsidcreil,  The  dueness,  :imi>litude,  or  coniprvhensiveness  thereof. 
(1.)  The  dueness  of  it.  1.  By  promise.  2.  By  this  promise,  it-)  havm^  tho 
form  of  a  covenant,  restipuiafed  on  their  part.  3.  From  their  slate  ot  son- 
phip.  us  regenrnite.  Adtipted.  4.  From  their  tieingto  receive  it  by  faith, 
(2-)  Its  amide  extent,  measured  by  the  covenant,  considered  partly  in  accu 
si^nato.  In  actit  crcrcito.  Infers  reconciliation,  relation.  The  summary 
of  the  covenant  refers  to  it    Tlie  conclusion. 

I.  For  the  other  purpose  of  inhabiting  this  temple, 
when  by  regeneration  it  is  thus  built  and  prepared,  the 
Redeemer  gives  the  Spirit  upon  other  terms,  ric.  according 
to  the  tenure  of  a  certain  nile  declared  and  published  to 
the  world,  and  whereby  a  right  thereto  accrues  unto  these 
regenerate  ones.  The  unregenerate  world,  especially 
such  as  by  frequent  resistances  had  oflen  forfeited  ail 
gracious  communications  of  that  blessed  Spirit,  have  no- 
thing to  assure  them  he  will  ever  regenerate  them.  But, 
being  now  regenerate,  and  thereby  formed  into  living 
temples,  they  may,  upon  known  and  certain  terms,  expect 
him  to  inhabit  them  as  such,  and  to  be  statedly  their  Em- 
manuel ;  and  that  as  God,  even  their  own  God,  (Psal. 
Ixvii.)  he  will  bless  them,  and  abide  with  them,  and  in 
them,  for  that  gracious  purpose.  Why  else  hath  he  con- 
quereil  all  their  reluctancy,  and  made  thein  his  temples? 
It  was  against  their  (former)  will,  but  according  to  his  own. 
Heal  first  herein,  by  rough hewings,  might disple.nse them, 
but  he  pleased  himself,  and  fulfilled,  hereby,  "the  good 
plca.sure  of  his  own  goodness,"  2  Thess.  i.  il.  Nor  will 
now  leave  his  people,  because  it  pleased  him  to  make  lliem 
his  people,  1  Sam.  xii.  Neither  is  he  now  the  less  pleased 
that  he  is  under  bonds,  for  he  put  himself  under  them, 
most  freely,  and  his  "gifts  and  callings  are  without  re- 
pentance," Rom.  xi.  But  being  under  bonds,  he  now  puts 
on  a  distinct  capacity,  and  treats  these  his  regenerate  ones 
under  a  difierent  notion  from  that  under  which  he  acted 
towards  other  men,  or  themselves  before;  not  as  an  abso- 
lute, nnobliged  Sovereign,  that  might  do  or  not  do  for 
them  as  he  would  ;  but  as  n  trustee,  managing  a  trust 
committed  to  him  by  the  Eternal  Father:  as  the  Occonomvs, 
the  jf:real  Steward  of  his  I'annly  ;  the  prime  Minister,  and 
Curator  of  all  the  affairs  of  his  hou.se  and  temple,  which 
they  are,  (1  Cor.  iii.  17.)  all  and  every  one.  "  For  as  vast 
as  this  temple  is,  where  it  is  made  im  of  all ;  and  as  mani- 
fold as  it  is,  when  every  one  is  to  him  a  single  temple; 
neither  is  above  the  comprehension,  nor  beneath  the  con- 
descension, of  his  large  and  humble  mind.    Neither  larger 


diffusion,  nor  more  paiticular  distribution,  signifying  him 
to  be  greater  or  le.ss,  in  all,  in  ever)'  one. 

He  so  lakes  care  of  all  as  of  ever)'  one,  and  of  eveiT 
one  as  if  he  were  the  ouly  one  under  his  care.  Id.  He  is 
the  first-born  among  many  brethren;  and  as  that  imports 
dignity,  so  it  doth  employment;  it  being  his  part  as  such 
to  provide  for  the  good  state  of  the  family ;  which  is  al) 
named  from  him,  both  that  part  in  heaven,  and  that  on 
earth,  Eph.  iii.  15.  Yea,  and  he  may  in  a  true  sense  be 
styled  the  Pater-Jamilias,  the  Father  of  the  family :  though 
to  tbefint  in  Godhead  he  is  Ihe  Son,  to«.s  he  is  styled  the 
everlasting  Father,  Isa.  ix.  6.  Therefore  he  is  under  obli- 
gation hereto,  by  his  Father's  appointment,  and  his  own 
undertaking. 

And  that  which  he  hath  obliged  himself  to,  is  to  give 
the  Holy  Spirit,  or  take  continual  care  that  it  be  commu- 
nicated from  lime  to  time,  as  particular  exigencies  and 
occasions  shall  require.  It  was  a  thing  full  of  wonder, 
that  ever  he  should  be  so  far  concerned  in  our  affairs!  But 
being  concerned  so  deeply  as  we  know  he  hath  been;  to 
be  incarnate  for  us;  to  be  made  a  sacrifice  to  God  for  us, 
that  he  might  have  it  in  his  power  to  give  the  Spirit,  having 
become  a  curse  for  us,  that  he  might  be  capable  of  con- 
ferring upon  us  this  blessing;  'tis  now  no  wonder  he 
should  oblige  himself  to  a  continual  constant  care  that  his 
own  great  and  kind  design  should  now  not  be  lost  or 
miscarry.  After  he  had  engaged  himself  so  deeply  in 
this  design  for  his  redeemed,  could  he  decline  further  obli- 
gation ■? 

And  his  obligation  creates  their  right,  entitles  them  to 
this  mighty  gift  of  his  own  Spirit ;  concerning  which  we 
shall  consider — The  dueness,  and  the  grenlnesi,  or  ampli- 
tude, of  this  Gift:  orshow,  that,  as  their  case  is  nowstated, 
upon  their  regeneration,  they  have  a  pleadable  right  to  this 
high  privilege,  the  continued  communication  of  the  Spirit. 
And  next  show,  of  how  large  extent  this  privilege  is,  and 
how  great  things  are  contained  in  it.  I  scruple  not  to  call 
it  a  Gift,  and  yet  at  the  same  time  to  a-ssert  their  right  to 
it,  to  whom  it  is  given ;  not  doubting  but  even'  one  will 
see,  a  right  accruing  by  free-promise  (as  we  shall  show 
this  doth)  detracts  nothing  from  the  freeness  of  the  giff. 
When  the  promise  only,  with  what  we  shall  see  is  directly 
consequent,  produces  or  creates  this  right,  il  is  unconceiv- 
able thai  this  creature,  by  resulting  naturally,  should  injure 
its  own  parent  or  productive  cause.  We  shall  therefore 
say  somewliat  briefly, 

II.  1.  Of  the  (/!!fH«,«  of  this  continued  indwelling  pre- 
sence of  the  blessed  Spirit  to  the  regenerate:  (intending 
to  speak  more  largely  of  the  amplitude  and  exiensivencss 
of  il,  on  the  account  afterwards  to  be  given  :)  And, 

(1.)  Il  is  due  (as  hath  been  intimated)  by  promise.  It 
is  expressly  said  to  be  the  promi.se  of  the  Spirit,  Gal.  iii. 
14.  But  to  whom?  To  the  regenerate,  to  inem  who  are 
born  after  Ihe  Spirit,  as  may  be  seen  at  large,  chap.  ir. 
These(as  it  after  follows)  are  the  children  andheirsof  the 
promise,  which  must  principally  mean  this  promise,  as  it 
is  eminently  cnlled.  Acts  ii.  38.  "Repent,"  (which  con- 
notes regeneraiinn.)  "andve  shall  receive  the  Holy  Ghost; 
for  the  promise  is  to  yon,  &c,  and  to  as  many  as  the  Lord 
shall  call:"  which  calling,  when  effectual,  includes  re- 
generation. When  (Eph.  i.  13.)  this  blessed  Spirit  is 
called  the  Spirit  of  promise,  what  can  that  mean  but  the 
promised  Spirii "? 

(0.)  Their  right  is  the  more  evident;  and  what  is  pro- 
mised the  more  apparently  due,  in  that  the  promise  hath 
received  the  form  of  a  covenant,  whereby  the  covenanters 
have  a  more  strongly  pleadable  right  and  claim;  to  which 
the  rest  of  men  have  no  such  pretence. 

It  is  true  that  we  must  distinguish  of  the  covenant, — as 
proposed,  and  entered. 

The  prnpofal  of  it  is  in  very  general  terms,  "  Ho,  ever)' 
one  thai  thirsts" — Isa.  Iv.  1.  "  Incline  your  ear — and  I  will 
make  an  everlasting  covenant  with  you" — r.  3.  And  so  it 
gives  a  remote,  future  right  to  such  as  .shall  enter  into  it. 
But  only  they  have  a  present  actual  right  to  what  it  con- 
tains, that  have  entered  into  it :  and  their  plea  is  strong, 
having  this  to  say;  "  I  have  not  only  an  indefinite,  or  less 
determinate,  promise  to  rely  upon ;  but  a  promise  upon 
:  partjtinnc  miniiitur. 


Chap.  XI. 


THE  LIVING  TEMPLE. 


107 


terms  expressed,  which  I  have  agreed  to ;  and  there  is 
now  a  mutual  stipulation  between  God  and  me :  He 
offered  himself,  and  demanded  me ;  I  have  accepted  him, 
and  given  myself.  And  hereupon  I  humbly  expect  and 
claim  all  further  needful  cummunication.s  of  his  Spirit,  as 
the  principal  promised  blessings  of  this  covenant."  Such  a 
one  may  therefore  say,  as  the  P.salmist  hath  taught  him, 
Remember  ihy  word  to  thy  servant,  in  which  thou  hast 
caused  me  to  hope,  Psal.  cxii.  49.  I  had  never  looked 
for  such  quickenmg  influences,  if  thou  hndst  not  caused 
me,  and  been  the  Author  to  me  of  such  an  expectation. 
Now  as  thou  hast  quickened  me  by  thy  word,  r.  50.  so 
quickening  me  according  to  thy  word.  "  I  will  put  my 
Spirit  within  you,"  is  a  principal  article  of  this  covenant, 
Ezek.  xxxYi.  -'.  And  this  expression  of  putting  the 
Spirit  within,  must  signify  not  a  light  touch  upon  the  .soul 
or  a  man,  but  to  settle  it  as  in  the  innermost  centre  of  the 
soul,  in  order  to  a  fixed  abode. 

And  how  sacred  is  the  bond  of  this  covenant!  it  is 
founded  in  the  blood  of  the  Mediator  of  it.  This  is,  as 
he  him.self  speaks,  the  new  testament  (or  covenant)  in  my 
blood,  Luke  xxii.  '20.  Therefore  is  this,  in  a  varied  phrase, 
said  to  be  the  "blood  of  the  covenant ;"  and  therefore  is 
this  covenant  said  to  be  cverla-sting,  Heb.  xiii.20.  referring 
to  a  known  maxim  among  the  Hebrews ;  Pacts,  confirmed 
by  blood,  (sanguine  sencila,)  can  never  be  abolished.  "  The 
God  of  peace — by  the  blood  of  the  everlasting  covenant, 
.make  you  perl'ect  in  even,'  good  work;"  which  must  im- 
ply a  continual  communication  of  the  Spirit;  for  it  i.s 
also  added,  to  do  always  what  is  well-pleasing  in  his  sight; 
which,  who  can  do  without  such  continual  aids  1  "  Coming 
to  Jesus  the  Mediator  of  the  new  covenant,  we  come  to 
the  blood  of  sprinkling,"  Heb.  xii.  '24.  He  could  not 
mediate  for  us  upon  other  terms;  and  upon  those, obtains 
for  us  the  better  promises,  "  spiritual  blessings  in  heavenly 
things,"  Eph.  i.  .V 

And  further,  this  covenant  is  ratified  by  his  oath  who 
formed  and  made  it.  "My  covenant  will  I  not  break — 
Once  have  I  sworn,"  Ps.  Ixxxix.  34,  33.  By  these  two 
immutable  things,  (even  to  our  apprehension,)  'tis  impos- 
sible for  God  to  lie,  Heb.  vi.  17,  IS.  Regeneration  is  the 
Duilding  of  this  temple;  covenanting  on  our  part  contains 
the  dedication  of  it ;  and  what  then  can  follow  but  con- 
stant possession  and  use  1 

(3.)  The  regenerate,  as  such,  are  sons,  both  by  receiving 
a  new  nature,  even  a  divine,  2  Pet.  i.  4.  in  their  regenera- 
tion; and  a  new  title,  in  (what  is  always  conjunct)  their 
adoption.  Now,  hereupon  the  continual  supplies  of  the 
Spirit  in  this  house  (or  temple')  of  his  are  the  children's 
bread,  Luke  li.  13.  Because  tney  arc  sons,  therefore  God 
sends  the  Spirit  of  his  Son  into  their  hearts.  Gal.  iv.  (>. 
and  he  is  .styled  the  Spirit  of  adoption,  Rom.  viii.  14,  15. 
Therefore  have  a  right  to  the  provisions  of  their  Father's 
house. 

(4.)  The  Spirit  is  given  unto  these  children  of  God  upon 
their  faith;  which  must  certainly  suppose  their  previous 
liile  for  the  ground  of  it.  They  receive  "  the  promise  of 
the  Spirit  by  faith,"  (Gal.  iii.'  14.)  as  by  faith  they  are 
God's  children,  r.  '26.  Receiving  the  Son,  who  was  emi- 
nently .so,  ami  to  whom  the  sonship  did  primarilv  or  origi- 
nally belong;  and  believing  in  his  name,  thev  thereupon 
have  «/wircr  or  right  to  become  the  -sons  of  God,  John  i. 
lO.  being  herein  also  regenerate,  born  not  of  llesh  and 
blood, — hut  of  God.  And  thus,  by  faith  receiving  him, 
by  faith  they  retain  him.  or  have  him  abiding  in  them,  as 
he  abides  in  them:  for  the  union  is  intimate  and  mutual, 
John  XV.  5.  They  first  receive  him  upon  the  gospel  ofl'er, 
which,  as  was  said,  gave  them  a  remote  right,  anil  now  re- 
tain him,  as  ha\Tng  an  actual  right.  He  dwells  in  the 
heart  by  faith,  Eph,  iii,  17.  But  what  he  doth,  in  this 
respect,  his  Spirit  doth  ;  so  he  explains  himself,  when,  in 
those  valedictory  chapters  of  St.  John's  gospel,  xiv.  xv. 
ivi,  he  promises  his  discon.solate  disciples,  he  would  come 
to  them,  he  would  see  them,  he  would  manifest  himself 
to  Ihem,  hi-  would  abide  with  them,  within  a  little  while 
they  shoulil  see  him,  &c.  intimates  to  them,  thalheprinci- 

Eallv  meant  all  this  of  a  presence  to  be  vouchsafed  them  by 
is  Spirit,  eA.  xiv.  v.  IG,  17,  18,  19.    And  he  concerns  the 


Father  also  with  himself  in  the  same  sort  of  commerce ; 
(r.  20.)  "  At  that  day  ye  shall  know  that  I  am  in  my  Fa- 
ther, and  you  in  me,  and  1  in  you; '  as  also  r.  21,  and  23. 
Thus  in  another  place,  we  find  the  Spirit  promiscuously 
spoken  of  as  the  Spirit  of  God,  and  the  Spirit  of  Christ; 
and  the  inbeingor  indwelling  of  Christ,  and  of  the  Spirit, 
used  as  expressions  signifying  the  same  thing;  when  also 
the  operation  of  God  is  spoken  of  by  the  same  indwelling 
Spirit,  Rom.  viii.  9,10,  11.  Which  an  eminent  father 
observing,  Makes  occasion  to  speak  of  the  joint  presenre 
of  the  several  persons  of  the  Trinity,  with  such  with  whom 
any  one  is  present,  because  each  bears  it.self  inseparably 
towards  the  other,  and  is  united  mo.si  intimately  therewith, 
wheresoever  one  hypostasis  (or  persons,  as  by  the  Latins  we 
are  taught  to  .speak)  is  present,  there  the  whole  Trinity  is 
present — Amazing  thing  I  that  the  glorious  Subsistents  in 
the  eternal  Godhead,  should  so  concentre  in  kind  design, 
influence,  and  operation  towards  a  despicable  impure 
worm ! 

But  this  conjunction  infers  no  confusion;  breaks  not 
the  order,  wherein  each  severally  acts  towards  one  end. 
But  that,  notwithstanding,  we  may  conceive  from  whom, 
through  whom,  and  by  whom,  what  was  lately  a  ruinous 
heap  is  become  an  animated  temple,  inhabited  by  the  Di- 
vine presence,  wherein  we  ought  not  to  forget,  how  emi- 
nent and  conspicuous  the  part  is  of  our  Lord  Christ,  and 
upon  how  costly  terms  he  obtained,  that  the  ble,s,spd  Spirit 
should  so  statedly,  and  upon  a  right  claimable  by  failh, 
employ  his  mighty  agency  in  this  most  gracious  and  won- 
derful undertaking!  being  (.as  hath  been  observed)  made 
a  curse  for  us,  that  we  might  receive  the  promise  of  the 
Spirit  by  faith.  Gal,  iii.  13,  14.  Whence  also  it  is  said, 
that  after  our  believing  we  are  sealed  with  the  Spirit  ot 
promise ;  (Eph.  i.  13.)  i.  e.  by  that  seal,  by  which  God 
Knows,  orowns,  or  acknowledges,  themthat  are  his,(2  Tim. 
ii.  19.)  though  they  may  not  always  know  it  themselves. 
Hereupon  also  our  Lord  hath  assured  us,  from  them  that 
believe  in  him,  shall  flow  (as  out  of  the  belly  of  a  conduit) 
rivers  of  living  water,  which  it  is  said  he  spoke  of  the 
Spirit,  which  thev  that  believed  should  receive,  John 
vii.  37. 

Much  more  might  be  alleged  from  many  texts  of  the 
Old  and  New  Testament  to  evince  the  right  which  believ- 
ers, or  they  who  are  God's  more  peculiar  people,  have  to 
the  abiding  indwelling  presence  of  his  Spirit,  as  the  inha- 
bitant of  that  temple  which  they  are  now  become. 

Ill,  But  that  matter  being  plain,  we  shall  proceed  to 
what  was  next  proposed  ;  to  show, 

(2.)  The  ample  extent  and  comprehensiveness  of  this 
privilege,  which  1  shall  the  rather  enlarge  upon,  that  from 
thence  we  may  have  the  clearer  ground  upon  which  after- 
wards to  argue; — how  highly  rea.sonable  and  congruous 
was  it,  that  so  great  a  thing,  and  of  so  manifest  importance 
to  God's  having  a  temple  and  residence  among  men,  should 
not  be  otherwise  ccmimunicaied  than  in  and  by  Emman- 
uel, the  Founder  and  Restorer  of  this  temple. 

And  we  cannot  have  a  truer  or  surer  measure  of  the 
amplitude  and  exiensiveness  of  this  gift,  than  the  extent 
and  comprehensiveness  of  the  covenant  itself,  to  which  it 
belongs.  To  which  purpose,  let  it  be  considered  that  this 
covenant  of  God  in  Christ,  of  which  we  are  now  speaking, 
mav  be  looked  upon  two  ways;  i,  e. 

We  mav  view  it  absi  ractedly ,  taking  the  frame  and  mode) 
of  it,  as  it  were  in  actu  signato.  to  be  collected  and  ga- 
thered out  of  the  Holy  Scriptures.  Or  we  may  look  upoi< 
it  as  in  actu  ercrcito.  ri^.  as  it  is  noir  transacted  and  en- 
tered into  by  the  b!es.sed  God,  and  this  or  that  awakened, 
considering,  predisposed  soul.     Now  here, 

1.  Take  it  the  /cnn/r  ip«y,  and  you  find  this  article, 
concerning  the  gill  or  communication  of  the  Holy  Ghost; 
standing  there  as  one  great  grant  contained  in  the  gospel- 
covenant.  And  it  is  obnoiis  to  observe,  as  it  is  placed 
there,  what  aspect  it  hath  upon  both  the  parts  of  the  cove- 
nant, I  will  be  your  Goo — you  shall  be  my  People. 
Which  will  be  seen,  if, 

2.  You  consider  this  covenant  as  actually  entered  into, 
or  as  the  covenanting  parties  are  treating,  the  one  to  draw, 
the  other  to  enter,  this  covenant.  And  so  we  shall  seethat 

fOTtiVjap  ij  uta  TiK  rpiaiaf  vn^atrti  vapn  waaa  rapts'iy  n  Tfnai, 
Clwi^t-  in  Epul.  >d  Roman. 


108 


THE  LIVING  TEMPLE. 


PabtU. 


oar  consent,  both  thai  God  shall  be  our  God,  and  that  we 
wUl  be  his  people,  with  all  previous  inclinaiions  thereto, 
and  what  immediaiely  results  from  our  covenanting,  do 
all  depend  upon  this  communicaiion  of  the  Spirit;  and 
otherwise,  neither  can  he  do  the  part  of  a  God  to  us,  nor 
we,  the  part  that  belongs  to  his  people  towards  him.    By  ; 
all  which  we  shall  see  the  vast  extent  of  the  gift.     It  is  | 
the  Mediator's  part  to  bring  the  covenanting  parlies  toge-  i 
iher.     He  is  therefore  said  to  be  the  Mediator  of  the  new  j 
oovenant,  Heb.  lii.  'H.     He  rendered  it  possible,  by  the  ( 
merit  o(  his  blood,  that  the  otTended  Majesty  of  heaven  , 
might,  without  injury  to  himself,  consent ;  and  that  the 
Spirit  might  be  given  to  procure  our  consent,  which,  as  | 
Mediator  or  Emmanuel,  he  gives.  When  he  gives  it  in  so  J 
copious  an  etTusion.  as  to  be  victorious,  to  conquer  our  i 
aversion,  and  make  us  cease  to  be  rebellious,  then  he  en- 
ters to  dwell,  Ps.  liWii.  IS.     Till  then,  there  is  no  actual 
covenanting;  no  plenary'  consent  on  our  part  to  what  is  ' 
propo>ed  iu  the  covenant,  in  either  respect:  we  neither  j 
agree  that  G\xl  shall  be  our  God.  nor  that  we  will  be  of  ' 
his  people.     This  speaks  this  gift  a  great  thins;  and  of  vast 
extent,  looking  for  the  present  upon  the  two  pans  of  the 
covenant  summarily:  and  afterwards  considering  what 
each  part  more  particularly  contains  in  it.  But  if  in  prac- 
tice it  be  so  far  done  as  is  requisite  to  a  judicious  and 
preponderating  determination  oi  will,  (which  may  yet 
afterwards  adinit  of  higher  degrees,)  how  great  a  thing  is 
now  done  !    Their  state  is  distinguished  from  theirs  vfho 
are  stransers  to  the  covenant,  who  are  without  Christ,  and 
without  God  in  the  world.     From  hence  results, 

1.  An  express  reconciliation  between  God  and  thee ; 
for  this  is  a  league  of  friendship,  enmity  ceasing. 

2.  A  fixed  special  relation :  (Ezek,  ivi.  S.)  "I  entered 
into  covenant  with  thee,  saith  the  Lord  God,  and  thou  be- 
camest  mine."  How  great  and  high  a  privilege !  Relations 
are  said  to  be  of  minute  entity,  but  great  eiiicacy.  All  the 
Divine  Bein?  related  to  me  a  worm  I 

IV.  And  that  all  this  may  be  the  plainer,  let  us 
hm  consider,  more  distinctly,  what  the  great  summary 
of  God's  pan  of  this  covenant  contains;  what  is  the  most 
principal  promise  of  it ;  the  dependence  of  our  part  there- 
on :  upon  what  terms  that  which  is  distinct  is  promised  ; 
how  far  what  is  distinctly  promised,  is  coincident  with 
this  gitt  of  the  indwelling  Spirit,  both  in  respect  of  this 
present,  and  the  future  eternal  .state. 

I.  The  known  and  usual  summary  of  this  covenant,  on 
God's  pan.  is,  "  1  will  be  their  God ;"  as  it  is  set  down 
in  manv  places  of  both  Testaments.  >'ow,  what  can  be 
meant,  inore  principallv.  bv  his  being  their  God,  than  giv- 
ing them  his  indwelliii?  Spirit  1  'Wherem  without  it  can 
he'do  the  pan  of  a  God  to  them"!  By  it  he  Knh  govenis 
and  satisfies  them :  is  both  their  supreme  and  sovereign 
Lord,  in  the  one  resard.  and  their  supreme  and  sovereign 
good,  in  the  other.  Doth  being  their  God  intend  no  more 
than  an  empt)-  title  ?  or,  what  would  be  their  so  great 
advantage,  in  having  only  a  nominal  God  !  Ye.i.  and  he 
is  plea.'=ed  himself  to  expiiund  it  of  his  continued  gracious 
presence,  (i  Cor.  vi.  16  )  "  I  will  dwell  in  them,  and  walk 
m  them,  and  I  will  be  their  God;"  alluding  to  his  contin- 
uing his  tabernacle  among  them,  as  is  promised.  Lev. 
xivi.  11.  1-2.  "  I  will  set  my  tabernacle  among  you.  and 
mv  soul  shall  not  abhor  Vou:  and  I  will  walk  among 
j-on,  and  I  will  be  your  God,"  &c.  And  what  did  that 
tabernacle  signify  but  this  lirin^  tempU,  whereof  we  speak, 
as  a  cenain  type  and  shadow  "of  it  1  Agreeably  whereto 
his  covenant  is  cipres>^.  with  evident  reference  to  the 
days  of  the  gospel,  and  the  time  of  the  Messiah's  king- 
dom (plainlv  meant  bv  Da\id"s  being  their  king  and 
prince  for  ever.)  Ezek."  xxivii  24.  25,  06, -27.  "David, 
my  servant,  shall  be  king  over  them,"  (spoken  many  an 
age  after  he  was  dead  and  gone.'i — '•  and  tneir  prince  for 
ever.  Moreover,  I  will  make  a  covenant  of  peace  with  them, 
it  shall  be  an  everlasting  covenant  with  them,  and  I  will 
set  mr  sanciuarv  in  the  midst  of  them  for  evermore.  My 
tabernacle  also' shall  be  with  them;  yea.  I  will  be  their 
God."  That  vea.  the  eiegetical  note,  is  observable,  "my 
sanctuarv  and  tabernacle  shall  be  with  them."  (t- 1.  "  I 
wiJ  dwell  in  them."  as  it  is  expounded  before,  2  Cor.  Tj. 

d  TffBplnm  Dm  sitifiratam  v  T>rt»m«ntiiin  NonnD  la(*iBn>  »T>fa 
ilnnMOT  onm  iBixl  qood  t  R«(<  Oufctiww  cnstraoan  ot,  ce.  Aat 
tCiT  Oil  I  is.  r  4< 


Iti.  And  could  It  be  meant  of  an  iminhabited,  desolate 
sanctuary  or  tabernacle,  that  should  be  with  them  for  ever- 
more !)  And  why  U  this  his  constant  inhabiting  presence 
to  be  With  them  !  The  emphatical  yea,  with  what  follows, 
informs  us:  Yea,  I  will  be  their  God:  q.  d.  I  have  under- 
taken to  be  their  God,  which  I  cannot  make  good  unto 
them,  if  I  afford  them  not  mv  indwelling  presence.  To  be 
to  them  a  distant  God,  a  God  afar  off,  can  neither  answer 
mv  covenant,  nor  the  exigencii-  of  their  case.  They  will 
but  have  a  (3od,  and  no  God,  if  they  have  not  with  them, 
and  in  them,  a  divine,  vital,  inspiriting,  inactuaiing  pre- 
sence, to  govern,  quicken,  support,  and  satisfy  them,  and 
fill  thein  with  an  all-sufficient  lulness.  They  would  soon, 
otherwise,  be  an  habitation  for  Ziim  and  Ocnim,  or  be  the 
temple  but  of  idol  gods. 

It  IS  therefore  evident  that  this  summary  of  God's  part 
of  his  covenant,  1  will  be  their  G^xl.  very  principally  in- 
tends his  dwelling  in  them  by  his  t^pirii. 

V.  And  the  restipulation,  on  their  part,  to  be  his  people, 
(which  is  generally  added  in  all  the  places,  wherein  the 
other  pan  is  expressed.)  signifies  their  faith,  by  which  they 
take  hold  of  his  covenant,  accept  him  to  be  their  God, 
dedicate  themselves  to  be  his  people,  his  peculiar,  his  man- 
sion, his  temple,  wherein  he  may  dwell.  Now  this  their 
self-resigning  faith,  taken  in  its  jiist  latitude,  carries  with 
it  a  twofold  reference  to  Him,  as  their  sovereign  Lord, 
as  their  sovereign  Good ;  whom,  above  all  other,  they  are 
to  obey  and  enjoy.  But  can  they  obey  him,  if  he  do  noC 
put  his  Spirit  into  them,  to  write  his  law  in  their  hearts, 
and  "  cause  them  to  walk  in  his  statutes  V'  Ezek,  rixvi. 
•27.  Jer.  li.  35.  Or  can  they  enjoy  him,  if  they  love  him 
not  as  their  best  good  1  which  love  is  the  known  frail  of 
his  Spirit.  Whereupon,  after  such  self-resignation  and 
dedication,  what  remains,  bm  that  "the  house  of  the  Lord 
be  filled  with  the  glorv  of  the  Lord  !'*  as  iChron.  vii.  -2. 

•2.  Lot  us  consider  what  is  the  express,  more  peculiar 
kind  of  the  promises  of  this  covenant,  in  the  Christian 
contradisrinct  to  the  Mosaica!  administration  of  it.  It  is 
evident,  in  the  general,  that  the  promises  of  the  gospel 
covenant  are  in  their  nature  and  kind.  comp.Tred  with 
those  that  belonged  to  the  Mosaical  di.<pensa;ion,  mora 
.spiritual ;  therefore  called  better  promises,  Heb.  viii.  6. 
Thev  are  not  promises  of  secular  felicity,  of  external  pros- 
peritv,  peace,  and  plentv.  as  those  other  most  expressly 
were'.  It  is  true  indeed  that  the  covenant  with  Israel, 
with  Abraham,  Isaac,  and  Jacob,  and  their  seed,  was  not 
exclusive  of  spiritual  good  things.  For  the  communica- 
tion of  the  Spirit  was  (as  hath  been  noted)  the  blessing  of 
Abraham,  (Gal.  iii.  14.)  and  that,  as  he  was  the  father  of 
that  people,  the  head  of  a  community,  now  to  be  mnch 
more  extended,  and  take  in  the  Gentiles,  the  time  being 
come,  when  all  nations  were  to  be  blessed  in  him,  which 
is  said  to  be  the  gospel  that  was  preached  to  Abraham, 
Gal.  iii,  8.  But  in  the  mean  time,  the  Spirit  was  given 
less  generallv,  and  in  a  much  lower  measure :  wherelbre, 
in  that  purposed  comparison.  '2  Cor.  iii.  between  the  legal 
and  the  e\-angelical  dispensation;  though  a  cenain  glory 
did  attend  the  former,  yet  that  glory  is  said  to  be  no  glory, 
in  respect  of  the  so  miich  excelling  glory  of  this  latter. r. 
10.  And  the  thing  wherem  it  so  highly  excelled,  was  the 
much  more  copious  effusion  of  the  Spirit.  That  whereas, 
under  the  former  dispensation.  Moses  was  read  for  many 
ages,  with  little  etficacv.  a  veil  being  upon  the  people's 
hears,  signified  bv  the  (mystical)  veil  wherewith,  when 
he  conversed  with'  them,  he  was  wont  to  cover  his  face; 
that  comparative  inetficacv  proceeding  from  hence,  that 
linle  of  the  light,  life,  and  power  of  the  Spirit  accompanied 
that  dispensation:  now.  under  the  gospel  dispensation, 
the  glon-  of  the  Lord  was  to  be  beheld  as  in  a  glass,  with 
unveiled  face,  so  as  that,  beholding  it,  we  might  be 
changed  (so  great  an  efEcacv  and  power  went  with  it) 
into  the  same  likeness,  from'  glorv  to  glory,  as  by  the 
Spirit  of  the  Lord  ;  which  is  the  scope  of  the  latter  part  of 
that  chapter,  from  r.  10  to  13  a  How  great  was  the  splen- 
dour and  magn:ficence  of  Solomon's  temple,  yet  how  much 
more  glorious  is  that  which  is  built  of  living  stones  I  And 
as  theVhole  frame  of  that  former  economy  was  always 
less  spiritual,  a  lower  measure  of  the  Spirit  alwaj-s  accom- 


Cb*».  XI. 


THE  LIVING  TEMPLE. 


109 


panrinsit;  so  when  it  stood  in  competition,  u  corrival 
to  toe  Christian  dispensation,  being  nereupon  quite  de- 
serted by  the  Spirit,  it  is  spoken  of  aa  weak,  worldly,  car- 
nal, and  beggarly.  Gal.  iv.  9.  Col.  u.  20.  Heb.  ii.  2,  10. 
Therefore  the  apostle  expostulates  with  the  Galatian  Chris- 
tians, verging  towards  Judaism ;  "  Received  ye  the  Spirit 
by  the  works  of  the  law,  or  by  the  hearing  of  faith  1  Are 
ye  so  foolish,  having  begiin  in  the  Spirit,  are  you  now 
made  perfect  by  the  desh  !"  Gal.  iii.  2,  3,  and  ck.  iv.  from 
V.  22  to  32.  Speaking  of  the  two  covenanis,  under  alle- 
gorical representaiion,  he  makes  the  former,  given  upon 
Mount  Smai,  to  be  signified  by  Agar  the  bondwoman, 
and  by  the  terrestrial  Jerusalem,  which  vils  then  m  bond- 
age, with  her  children,  as  productive  but  of  a  servile  race, 
bom  after  the  flesh  only,  as  Ishmael  was,  destitute  of  the 
Divine  Spirit :  (which  where  it  is,  there  is  liberty,  2  Cor. 
iii.  17.)  the  other  by  Sarah,  a  freewoman,  and  by  the 
celestial  Jerusalem,  which  is  free,  with  her  children,  all 
bom  from  above,  of  the  Divine  Spirit;  (John  iii.  3,  5,  as 
ivjhty  there  signifies;)  which  spiritual  seed,  signified  by 
Lsaac,  are  said  at  once  to  be  born  after  the  Spirit,  and  by 
promuse,  r.  23,  28,  29.  And  this  can  import  no  less  than, 
that  the  ancient  promi.se,  (given  long  before  the  law,  upon 
Mount  Sinai,  viz.  four  hundred  and  thirty  years.  Gal.  iv. 
17,  and  expressly  called  the  covenant  of  (3od,  in  Christ : 
most  eminently  to  be  made  good  in  the  days  of  the  gospel; 
after  the  ce-s-saiion  of  the  Mosaical  institution,  as  it  was 
made  before  it,)  must  principally  mean  the  promi,se  of  the 
Spirit.  Which  is  most  plain  from  that  of  the  apostle  Peter 
to  his  convinced,  heart-wounded  hearers,  Acts  ii.  38,  39. 
"  Repent  and  be  baptized,  every  one  of  you,  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost ;  for  the  promise  is 
unto  you,  and  your  children,  and  to  all  that  are  afar  off," 
(this  promise  not  being  to  be  confined  to  them  and  their 
children,  but  lo  reach  the  Gentiles  also,  as  Gal.  iii.  H.) 
"  even  as  many  as  the  Lord  our  God  shall  call."  And 
surely  that  which  is,  by  way  of  excellency,  called  Ike 
promise,  must  be  the  more  principal  promise  of  this  cove- 
nant ;  which  it  is  also  signified  to  be,  m  that  account  given 
of  it  by  the  prophets,  Isa.  iliv.  3.  and  Iii.  20,  21^  Jer. 
mi.  33.  quoted  Heb.  viii.  10.  (where  though  the  Spirit  be 
not  expressly  named,  yet  those  effects  of  it  are,  which 
manifestly  suppose  it,)  and  Ezek.  xxxvi.  25,  27.  Joel  ii. 
28.  This  new  covenant  is  distinguished  from  the  former, 
by  the  more  certain,  more  general,  and  more  efficacious 
communication  of  the  Spirit  promised  in  it,  as  is  plainly 
implied,  Jer.  ixxi.  and  (which  refers  thereto)  Heb.  viii. 9, 
10,  11. 

VI.  3.  It  will  further  tend  to  evidence,  that  the  Spirit 
is  given  as  a  settled  Inhabitant,  upon  the  known  terras  of 
this  covenant :  if  we  con.'^ider  upon  what  terms  it  is  pro- 
mised, what  is  distinctly  but  however  most  conjunctly 
promi.sed  therewith,  riz.  all  the  relative  graces  of  justifi- 
cation, pardon  of  sin,  and  adoption.  These  are  promised, 
as  is  apparent,  in  the  same  covenant,  and  upon  faith, 
which  is  our  taking  hold  of  and  entering  into  the  cove- 
nant, our  accepting  God  in  Christ  to  be  our  God,  and  giv- 
ing up  ourselves  to  be  his  people  ;  and  is  (according  lo  that 
latitude,  wherein  faith  is  commonly  taken)  mclusive  of 
repentance.  For  a  sinner,  one  before  in  a  state  of  apostacv 
from  God,  cannot  lake  him  lo  be  his  God,  but  in  so  doing 
he  must  exercise  repentance  towards  God.  His  very  act 
of  taking  him,  in  Christ,  is  turning  to  him  through  Christ, 
fiom  the  sin  by  which  he  had  departed  and  apostatized 
from  him  before.  Therefore  must  the  indwelling  Spirit 
be  given,  upon  the  same  certain  and  known  terms  as  is 
also  expres.sed  in  (the  before-mentioned)  Gal.  iii  \\.  Eph. 
i  13,  &c.  Acts  ii.  38,  39. 

4.  Now  faith  and  repentance  being  first  given  in  forming 
God's  temple,  consider,  how  coincident  the  gift  of  the 
Spirit,  is  an  Inhabitant,  is  with  remission  of  sin,  or  with 
whatsoever  relative  grace  as  such,  is  distinct  from  that 
which  IS  inherent,  subjected  in  the  soul  itself,  and  really 
transmutaiive  of  its  subjert.  But  wc  are  lo  consider  with- 
al, how  manifestly  the  latter  of  these  is  involved  in  the 
foi-mer.  Giving  the  Spirit  (the  root  and  original  of  sub- 
jective grace)  implies  two  things:  1.  Conferring  a  right  to 
It :  2.  Actual  communication.  The  former  belongs  lo 
relative  grace,  the  latter  to  real;  (as  they  commonly  dis- 


tinguish:) but  the  former  Is  in  order  lo  the  latter,  and  the 
latter  most  certainly  follows  upon  the  former.  Both  are 
signified  by  one  name  of  giving  ;  and  do  both,  in  a  sort, 
make  one  entire  legal  act,  (though  there  are  distinct  physi- 
cal ones,)  which  the  former  (usually)  begins,  and  the  latter 
consummates.  Divers  things  are  not  herein  given,  but 
only  a  title  to,  and  the  possession  of,  the  same  thing:  nor 
by  divers  donations ;  but  by  the  concurrence  of  such  things 
as  are  requisite  to  make  up  one  and  the  same. 

VII.  And  let  it  now  be  considered.  What  there  is  pro- 
mised in  the  gospel-covenant,  besides  what  may  be  com- 
prehended in  the  gift  of  the  Spirit.  We  will  first  set  aside 
what  IS  manifestly  not  promised  in  it  besides;  and  then, 
more  closely  inquire  about  what  may  seem  distinctly  pro- 
mised, and  see  m  how  great  part  that  residue  will  'be  re- 
ducible hither. 

1.  As  to  what  is  manifestly  not  promised  besides  ;  it  is 
plain,  there  is  not  promised  in  it  a  part  and  portion  in  a 
particular  land  or  country  on  earth,  as  there  was  in  the 
old  covenant  (contra-distinguished  to  this  new  one)  to 
Abraham,  Lsaac,  and  Jacob,  and  their  seed,  which  land 
was,  we  know,  called  the  "  land  of  promise  ;"  and  unio 
which  the  body  of  that  people  had  so  certain  a  title,  upon 
the  condition  of  their  continued  obedience,  that  thev  were 
sure  never  to  be  removed  out  of  it ;  or  if  thev  had  made 
a  general  defection,  and  were  thereupon  forsalien  of  God, 
and  given  up  to  invading  enemies,  that  should  dispossess 
them,  they  were  as  sure,  upon  their  general  repentance, 
to  be  restored,  and  settled  there  again  ;  as  may  be  seen  in 
Solomon's  prayer,  at  the  dedication  of  the  temple,  and 
God's  most  gracious  and  particular  answer  thereto,  and 
in  divers  places  of  the  Old  Testament  besides. 

If  particular  persons  brake  this  covenant,  by  grosser 
transgressions,  they  were  to  be  cut  off  from  this  good  land, 
and,  by  Moses's  law,  at  the  mouth  of  two  or  three  wit- 
nesses, to  die  without  mercy ;  and  so,  by  such  execution  of 
justice,  the  body  of  the  people  was  kept  safe  from  Divine 
displeasure  ;  the  land  was  not  defiled,  so  as  to  spew  out  its 
inhabitants. 

But  if  the  people  did  generally  revolt,  so  as  that  the 
ordinary'  methods  of  punitive  justice  could  have  no  place, 
God  look  the  matter  into  his  own  hands,  and  did  justice 
upon  them  himself,  by  casiin?  them  out.  This  is  the 
covenant  which,  it  is  said,  ihcy  brake.  Jer.  ixxi.  and  Heb. 
viii.  The  new  gospel  covenant  is  apparently  of  no  such 
import,  or  hath  no  such  additameni  to  the  spiritual  bless- 
ings of  it. 

Nor  again  doth  it  promise,  more  indefinitely,  temporal 
blessings  of  any  kind,  with  certainty,  upon  anv  conoiiion 
whatsoever,  even  of  the  highest  faith,  the  most  icn-ent  love 
to  God,  or  the  most  accurate  obedience,  and  irreprehen- 
sible  sanctity,  attainable  on  earth;  as  if  the  best  and 
holiest  men  should  therefore  be  any  whit  the  more  assured 
of  con.stanl  health,  ease,  opulcncy,  or  peace  m  this  world. 
We  know  the  ordinnr\-  course  of  providence  (which  can- 
not justly  be  understood  to  be  a  misioterpreter  of  God's 
covenant)  runs  much  otherwise;  tmd  that  such  things  as 
concern  the  good  estate  of  our  spirits,  and  inward  man, 
are  the  only  things  we  can,  upon  any  terms,  be  sure  of, 
by  this  covenant ;  the  tenor  of  it  not  warranting  us  to  look 
upon  external  gcKid  ihinirs,  as  otherwise  promused,  than  so 
far  as  they  may  be  subservient  lo  these,  and  lo  our  belter 
servingthe  interest  and  honour  of  God  and  the  Redeemer: 
of  which  things  he  reserves  the  judgment  lo  him.sclf.  And 
unto  Him,  by  this  covenant,  we  ahsoluielv  devote  our- 
.selvcs  to  serve  and  glorify  him  in  his  own  wav,  and  in 
whatswver  eilemal  circumstances  his  wisdom  and  good 
pleasure  shall  order  for  us;  being  ourselves  onlv  assured 
of  this  in  the  general.  That  all  things  shall  work  together 
for  good  to  us,  if  we  love  him,  &c.  but  still  esteeming  i( 
our  highest  eood  (as  we  cannoi  but  do.  if  we  love  him  as 
we  ousht)  to  be  most  serviceable  lo  his  e\oT\.  and  conform- 
able, in  our  habitual  temper,  to  his  will.  Spiritual  good 
things,  then,  are  by  the  tenor  c^f  this  covenant  oar  only 
cerlainlies.  Other  things  indeed  cannoi  be  the  matter  of 
ahsi>luie  universal  promise.  Their  nature  refuses  it  and 
makes  them  incapable.  They  are  but  of  a  mutable  good- 
ness ;  may  be  sometimes,  in  reference  to  our  great  end, 
good  for  us ;  and  sometimes,  or  in  some  circnmstances, 
evil  and  prejudicial.   And  being  in  a  possibility  to  become 


no 


THE  LIVING  TEMPLE. 


Part  II. 


evil  in  that  relative  sense,  (as  what  hinders  a  greater  good, 
is  then  an  evil,)  if  they  ever  be  actually  so;  they  are  then 
no  longer  matter  of  a  promise.  The  promise  would  in 
that  case  cease  to  be  a  promise ;  for  can  there  be  a  promise 
of  an  evin  It  would  then  necessarily  degenerate,  and  turn 
into  a  threatening. 

Vlll.  But  it  may  be  said  of  those  good  things  that  are 
of  a  higher  kind  and  nature,  that  respect  our  souls  and  our 
Mates  Gndward,  there  seem  to  be  some  vastly  different 
from  this  of  giving  the  Spirit.     Therefore, 

2.  We  are  next  to  inquire  what  they  are,  and  how  far 
they  may  be  found  to  fall  into  this. 

Remission  of  sin  is  most  obvious,  and  comes  first  in 
view,  upon  this  account.  And  let  us  bethink  ourselves 
what  it  is.  We  will  take  it  for  granted,  that  it  is  not  a 
mere  concealed  will  or  purpose  to  pardon,  on  the  one  hand, 
(for  no  one  in  common  speech  takes  it  so  ;  a  purpose  to 
do  a  thing  signifies  it  not  yet  to  be  done,)  nor  mere  not 
pimishing,  on  the  other.  If  one  should  be  never  so  long 
only  forborne,  and  not  punished,  he  may  yet  be  still 
punishable,  and  will  be  always  so,  if  he  be  yet  guilty.  It 
s  therefore  such  au  act  as  doth,  in  law,  take  away  guilt, 
iz.  the  rcatum  panic,  or  dissolve  the  obligation  to  suffer 
puniskmcid. 

It  is  therefore  to  be  considered,  what  punishment  a  sin- 
ner was,  by  the  violated  law  of  works  and  nature,  liable 
to  in  this  world,  or  in  the  world  to  come ;  and  then  what 
of  this,  is,  by  virtue  of  the  Redeemer's  sacrifice  and  cove- 
nant, remitted.  He  was  liable  to  whatsoever  miseries  in 
this  life  God  .should  please  to  inflict;  to  temporal  death, 
and  to  a  state  of  misery  hereafter,  all  comprehended  in 
this  threatening,  "  Thou  shalt  die  the  death  ;"  if  we  will 
take  following  scriptures  and  providences  for  a  commen- 
tary upon  it. 

Now  the  miseries  to  which  the  sinner  was  liable  in  this 
world,  were  either  e.Klernal,  or  internal.  Those  of  the 
former  sort,  the  best  men  still  remain  liable  to.  Those  of 
the  inner  man  were  certainly  the  greater,  bolh  in  ihem- 
.selves,  and  in  their  tendency  and  consequence;  especially 
such  as  stand  in  the  ill  dispositions  of  men's  minds  and 
spirits  Godwnrd,  unapprehensiveness  of  him,  alienation 
from  him,  willingness  to  be  as  without  him  in  the  world. 
For  that  the  spirits  of  men  should  be  thus  di.satfected,  and 
in  this  averse  posture  towards  God,  in  whom  only  it  could 
be  possible  for  them  to  be  happy,  how  could  it  but  be  most 
pernicious  to  them,  and  virtiially  comprehensive  of  the 
worst  miseries'?  And  whence  came  these  evils  to  fall 
into  the  reasonable,  intelligent  spirit  of  man  I  Was  it  by 
God's  infusion  1  Abhorred  be  that  black  thought !  Nor 
could  it  be,  if  they  were  not  forsaken  of  Gtid,  and  the  holy 
light  and  influence  of  his  Spirit  were  not  withheld.  But 
is  more  evil  inflicted  upon  men  than  either  the  threatening 
or  the  sentence  of  the  law  contained  1  That  were  to  .say, 
he  is  punished  above  legal  desert,  and  beyond  what  it 
duly  belongeii  to  him  to  suffer.  Experience  shows  this  to 
be  the  common  case  of  men.  And  had  that  Ihreaiening 
and  sentence  concerned  Adam  onlv,  and  not  his  poste- 
rity, how  come  they  to  be  mortal,  and  otherwise  externally 
miserable  in  this  world,  as  well  as  he  ?  But  how  plainly 
is  the  matter  put  out  of  doubt,  that  the  suspension  of  the 
Spirit  is  part  (and  it  cannot  but  be  the  most  eminent  part) 
ol  the  curse  o(  the  law,  by  that  of  the  apostle,  "Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being  made  a 
curse  for  us,  that  this  blessing — might  come  upon  us," 
(even  the  Gentiles,  as  well  as  Abraham's  seed,)  "  that  we 
might  receive  the  promise  of  the  Spirit,"  Gal.  lii.  13,  14. 

But  now  what  is  there  of  all  the  misery  duly  incumbent 
upon  man  in  this  world,  by  Ihe  constitution  of  that  low  of 
works  and  nature,  remitted  and  taken  off"  by  virtue  of  the 
covenant  or  law  of  grace  or  faith,  from  them  that  have 
taken  hold  of  it,  or  entered  into  it  1  Who  dare  say,  (Sod 
doih  not  keep  covenant  with  them  7  And  we  find  they 
die  as  well  as  other  men  ;  and  arc  as  much  subject  to  the 
manv  inconveniences  and  grievances  of  human  life.  And 
it  is  not  worth  the  while  to  talk  of  the  mere  notion,  under 
which  they  sutler  them.  It  is  evident  that  God  doth  Ihem 
no  wiling,  in  letting  them  be  their  lot ;  and  therefore  that 
as  they  were,  by  the  law  of  nature,  deserved,  so  God  hath 
not  obliged  himself,  hy  the  covenant  or  law  of  ijrace,  to 
lake  or  keep  them  off;  for  then  surely  he  had  kept  his 


word.  That  he  hath  obliged  himself  to  do  that  which  is 
more,  and  a  greater  thing,  to  bless  and  sanctify  them  to 
their  advantage  and  gain,  in  higher  respects,  is  plam  and 
out  of  question ;  which  serves  our  present  purpose,  and 
crosses  it  not. 

For  upon  the  whole,  that  which  remains  the  actual  mat- 
ter of  remission,  in  this  world,  is  whatsoever  of  those  spi- 
ritual evils  would  be  necessarily  consequent  upon  the  total 
restraint,  and  withholding  of  the  Spirit. 

And  that  this  is  the  remission  of  sin  in  this  life,  which 
the  Scripture  intends,  is  plain  from  divers  express  places, 
Acts  ii.  37,  38.  When  the  apostle  Peter's  heart-pierced 
hearers  cry  out,  in  their  distress,  "What  shall  we  do  1" 
he  directs  them  thus :  "  Repent,  and  be  baptized,  every 
one  of  you,  for  the  remission  of  sins,  and  ye  shall  (he  adds) 
receive  the  Holy  Ghost;  for  the  promise  is  to  you,  and 
your  children  ;"  g.  d.  "  The  great  promise  of  the  gospel- 
covenant,  is  that  of  the  gift  of  the  Holy  Ghost.  It  doth 
not  promise  you  worldly  wealth,  or  ease,  or  riches,  or  ho- 
nours; but  it  promi.ses  you  that  God  will  be  no  longer  a 
stranger  to  you,  refuse  your  conver.se,  withhold  his  Spirit 
from  you  ;  your  souls  shall  lie  no  longer  waste  and  deso- 
late. But  as  he  hath  mercifully  approached  your  .spirits, 
to  make  them  habitable,  and  fit  to  receive  so  great  and  so 
holy  an  intimate,  and  to  your  reception  whereof,  nothing 
but  unremitted  sin  conld  be  any  obstruction  ;  as,  upon 
your  closing  with  the  terms  of  the  gospel-covenant,  by  a 
sincere  believing  intuition  towards  him  whom  you  have 
pierced,  and  resolving  to  become  Christians,  whereof  your 
being  baptized,  and  therein  taking  on  Christ's  badge  and 
cognizance,  will  be  the  fit  and  enjoined  sign  and  token,  and 
by  which  fedeial  rile,  remission  of  sin  shall  be  openly  con- 
firmed, and  .solemnly  sealed  unto  you;  so  by  that  remis- 
sion of  sin  the  bar  is  removed,  and  nothing  can  hinderthe 
Holy  Ghost  from  entering  to  take  possession  of  your  souls 
as  his  own  temple  and  dwelling-place." 

We  are  by  the  way  to  lake  notice,  that  this  fulfilling  of 
the  terms  of  the  gospel-covenant  is  aptly  enough,  in  great 
part,  here  expressed  by  the  word  rrpcniavce ;  most  com- 
monly it  is  by  that  o(  faith.  It  might  as  fitly  be  signified 
by  the  former  in  this  place,  if  you  consider  the  tenor  of  the 
foregoing  discourse,  vi::.  that  it  remonstrated  to  them  their 
great  wickedness  in  crucifying  Christ  as  a  malefactor  and 
impostor,  whom  they  ough'  to  have  believed  in  as  a  Sa- 
viour; now  to  repent  of  this,  was  to  btlicrc,  which  yet  is 
more  fully  expressed  by  that  which  follows;  and  be  bap- 
tized in  (or  rather  into)  ihe  name  of  the  Lord  Jesus  Christ. 

It  is  in  the  whole  plain,  that  their  reception  of  the 
Holy  Ghost,  as  a  Dweller,  stands  in  close  connexion,  as 
an  immediate  consequent,  with  their  having  their  sins  ac- 
tually remitted,  and  that,  with  their  repenting  their  former 
refusing  of  Christ  as  the  Messiah,  their  now  becoming 
Christians,  or  taking  on  Christ's  name,  whereof  their  being 
baptized  was  to  be  only  the  sign,  and  the  solemnization 
of  their  entrance  into  the  Christian  state,  and  by  conse- 
quence, a  visible  confirmation  of  remission  of  sin  io  them. 
"They  are  therefore  directed  to  be  baptized  into  the  name 
of  the  Lord  Jesus  Christ,  hi  r,:,  i^iiian,  or  unto  a  covenant- 
surrender  of  themselves  to  Christ,  whereof  their  baptism 
was,  it  is  true,  to  be  the  signifying  token  for  the  remission 
of  sins ;  which  remission  therefore  must  be  understood  con- 
nected, not  with  the  si;;n  but  with  the  thing  which  it  signi- 
fied. And  it  was  only  a  more  explicit  repentance  of  their 
former  infidelity,  and  a  more  explicit  faith,  which  the 
apostle  now  exhorts  them  to,  the  inchoation  whereof  he 
mifflit  already  perceive,  by  their  concerned  question, 
"  What  shall  we  do?"  intimating  their  willingness  to  do 
any  thing  that  they  ought;  that  their  hearts  were  already 
overcome  and  won ;  and  that  the  Holy  Ghost  had  conse- 
quently began  to  enter  upon  them:  the  manifestation  of 
whose  entrance  is  elsewhere,  as  lo  persons  adult,  Ibund  to 
bean  antecedent  re(|uisite  to  baptism,  and  made  the  argu- 
ment why  it  should  not  be  withheld,  as  Acts  x.  17.  "Can 
any  man  forbid  that  these  should  not  be  baptized,  who 
have  received  the  Holy  Ghost,  as  well  as  wel ' 

Ifcmission  of  sin,  therefore,  as  it  signifies  giving  a  right 
to  future  impunitv,  signifies  giving  a  right  lo  the  participa- 
tion of  the  Spirit';  the  withholdiiig  whereof  was  the  prin- 
cipal puiiishmenl  to  be  taken  off".  And  as  it  signifies  the 
actual  taking  off"  of  that  punishment,  it  must  connote  the 


Chap.  XI. 


THE  LIVING  TEMPLE. 


Ill 


actual  communication  of  the  Spirit.  Therefore,  upon  that 
faith  which  is  our  entrance  into  the  gospel-covenant,  the 
cur.se  which  withheld  the  Spirit  is  removed,  and  so  we 
receive  the  promise  of  ihe  Spirit  (or  the  promised  Spirit) 
by  faith ;  as  is  plain  in  that  before  mentioned,  Gal.  iii. 
13,  11. 

The  same  reference  of  giving  (or  continuing)  the  Spirit 
unto  forgiveness  of  sin,  we  may  observe  in  that  of  the 
Psalmist :  "  Hide  thy  face  from  my  sins,  and  blot  out  all 
mine  iniquities.  Create  in  me  a  clean  heart,  and  renew 
a  right  Spirit  within  me.  Cast  me  not  away  from  thy 
presence,  and  take  not  thy  Holy  Spirit  from  me;"  (Ps.  h. 
9,  10,  11.)  which  it  is  plain  was  dreaded  and  deprecated 
as  the  worst  of  evils;  but  which  would  be  kept  off,  if  ini- 
quity were  blotted  out.  And  as  to  this,  there  was  no 
more  diflerence  in  the  case,  than  between  one  whose  .state 
was  to  be  renewed,  and  one  with  whom  God  was  first  to 
begin.  And  that  summary  of  spiritual  blessings  promised 
in  the  new  covenant,  Jer.  xxxi.  31,  32,  &c.  and  Heh.  viii. 
which  all  suppose  the  promised  gift  of  the  Spirit  itself  as 
the  root  of  them  all — "  I  v.'ill  put  my  law  in  their  inward 
parts,  and  will  write  it  in  their  hearts,"  &c.  is  all  grounded 
upon  this  :  "  For  I  will  forgive  their  iniquity,  and  I  will 
remember  their  sin  no  more."  When  therefore  the  punish- 
ment of  sin  is  remitted,  quoad  jus,  or  a  right  is  granted  to 
impunity,  the  Spirit  is,  tie  jure,  given;  or  a  right  is  confer- 
red unto  this  sacred  gifl.  When  actually  (upon  that  right 
granted)  the  punishment  is  taken  off,  the  Spirit  is  actually 
given ;  thi'  withholding  whereof  was  the  principal  punish- 
ment we  were  liable  to,  in  this  present  state. 

IX.  And  as  to/i(.5///!<V7^'n7i,  the  ca.se  cannot  differ,  which 
itself  so  little  dilfers  from  pardon,  that  the  same  act  is  par- 
don, being  done  by  God  as  a  sovereign  Ruler  acting  above 
law,  viz.  tlie  law  of  works  ;  and  justificatinn,  being  done 
by  him  as  sustaining  the  person  of  a  judge  according  to 
law,  viz.  the  law  of  grace. 

Adoption  also  imports  the  privilege  conferred  of  being 
the  sons  of  God.  And  what  is  that  privilege  1  (for  it  is 
more  than  a  name ;)  that  such  are  led  by  Ihe  Spirit  of  God : 
(Rom.  viii.  14.)  which  Spirit  is  iherefore,  as  the  peculiar 
cognizance  of  the  stale,  called  the  Spirit  of  adoption, 
(v.  15.)  and  forms  theirs  suitably  thereto :  for  it  was  not 
fit  the  sons  of  God  should  have  the  spirits  of  .slaves.  'Tis 
not  the  .spirit  of  bondage  that  is  given  them,  as  there  it 
is  expressed,  but  a  free  generous  spirit;  not  of  fear,  as 
there,  and  2  Tim.  i.  7.  but  of  love  and  power,  and  of  a 
sound  mind.  Most  e.xprcss  is  that  parallel  text.  Gal.  iv. 
Because  they  are  sons,  he  hath  sent  the  Spirit  of  his  Son 
into  their  hearts,  that  enables  them  (as  also  Rom.  viii.  Ifi. 
speaks)  to  say,  Abba,  Father,  makes  them  understand  their 
stale,  whose  sons  they  are.  and  who  is  their  Father,  and 
reallv  implants  in  them  all  filial  dispositions  and  affections. 

Wherefore  it  is  most  evident  that  the  relative  grace  of 
the  covenant  only  gives  a  right  to  the  real  grace  of  it ;  and 
that  the  real  grace  commnniraied  in  this  life,  is  all  com- 
prehended in  the  gift  of  the  Spirit,  even  that  which  flows 
in  the  external  dispensations  of  Providence,  not  excepted. 
For  as  outward  good  things,  or  immunity  from  outward 
afflictions,  are  not  promised  in  this  new  covenant,  further 
than  as  they  .shall  be  truly  and  spirituallv  good  for  us ; 
but  we  are,' by  the  tenor  of  it,  left  to  the  siiffering  of  very 
sharp  afflictions,  and  the  loss  or  want  of  all  worldly  com- 
forts, with  a.s.surance  that  will  turn  to  our  greater  spiritual 
advantage;  so  the  grace  and  sanctifying  influence,  that 
shall  make  them  do  so,  is  all  from  the  same  Fountain,  the 
is.sue  of  the  same  bletsed  Spirit.  We  only  add,  that  eter- 
nal life  in  the  close  of  all  depends  upon  it,  not  only  as  the 
many  things  already  mentioned  do  so,  that  are  necessar.' 
to  it,  but  as  it  signified  to  be  itself  the  immediate  perpetual 
spring  thereof  "  Thev  that  sow  to  the  Spirit,  shall  of  the 
Spirit  reap  life  everlastin?.  Gal.  vi.  S.  And  how  plainlv 
hath  our  blessed  Lord  signified  the  va.st  extent  of  this  gift, 
when  by  good  ihinirs  in  general,  Matt.  vii.  11.  he  lets  us 
know  he  means  the  Holy  Spirit,  Luke  xi.  13. 

We  therefore  see.  that  this  great  eiU  of  Ihe  Holy  Ghost 
is  vouchsafed  entirely  'ipon  Ihe  Redeemer's  account,  and 
by  Ihe  authority  of  his  office,  for  thefruiWing-and  inhnhilini; 
the  desolated  temple  of  God  with  men:  for  the  rclmild- 
ing  of  it ;  by  that  plenipotency,  or  aUsolute  fulness  of 
DOwer.  which,  by  the  sacrifice  of  himself  he  hath  obtained 


should  be  in  him :  for  the  re-inhabiting  of  il,  by  virtue, 
and  according  to  the  tenor,  of  that  covenant,  now  solemnly 
entered ;  and  which  was  established  and  ratified  in  the 
blood  of  that  same  Sacrifice.  Wherein  appears  the  due- 
ness  of  it  to  ihe  regenerate  ;  or  that  they  have  a  real  right 
to  it,  who  are  born  of  the  Spirit;  and  have  also  seen  the 
large  amplitude  and  vast  comprehensiveness  of  this  gift. 
We  therefore  proceed  to  what  was,  in  Ihe  next  place,  pro- 
mised, and  wherein,  after  what  hath  been  said,  there  will 
need  little  enlargement,  t.  e. 

X.  2.  To  give  an  account,  (as  was  proposed  in  eh.  ix 
sect,  vii.)  How  highly  rea.sonable  it  was  the  Holy  Spirit 
of  God  should  not  be  vouchsafed  for  these  purposes,  upon 
other  terms.     And  this  we  shall  see, 

1.  By  mentioning  briefly,  what  we  have  been  showing 
all  this  while— The  raa  extent  and  amplitude  of  this 
gift.  Let  it  be  remembered  that  the  most  considerable 
part  of  the  penally  and  curse  incurred  by  the  apostacjr, 
was  the  withholding  of  the  Spirit;  from  which  curse  in 
the  whole  of  it  Christ  was  to  redeem  us,  by  being  made  a 
curse  for  us.  By  the  same  curse,  also,  our  title  to  many 
other  benefits  ceased  and  was  lost,  and  many  other  mi- 
series were  inferred  upon  it.  But  this  one  of  being  dt- 
privcd  of  the  Spirit  did  so  far  surmount  all  the  rest,  that 
nothing  else  was  thought  worth  the  naming  with  it,  when 
the  curse  of  the  law,  and  Christ's  redemption  of  us  from 
it,  are  so  designedly  spoken  of  together.  If  only  lesser 
penalties  were  to  have  been  remitted,  or  favours  conferred 
of  an  inferior  kind,  a  recompense  lo  the  violated  law  and 
justice  of  God,  and  the  affronted  majesty  of  his  govern- 
ment, had  been  less  necessarily  insisted  on.  But  that  the 
greatest  thing  imaginable  should  be  vouchsafed  upon  so 
ea.sy  terras;  and  without  a  testified  resentment  of  ihe  in- 
jury done  by  ruining  his  former  temple,  was  never  to  be 
expected.  Nothing  was  more  becoming  or  worthy  of  God, 
than  when  man's  revolt  from  him  so  manifesilv  implied  an 
insolent  conceit  of  his  sclf-suflicioncy,  and  that  he  could 
subsist  and  he  happy  alone,  he  should  presently  withhold 
his  Spirit,  and  leave  him  to  sink  into  that  camaliiv  which 
involved  the  fulness  of  death  and  misery  in  it.  ("To  be 
carnally  minded  is  death.")  It  belonged  to  the  majesty 
and  grandeur  of  the  Deity,  il  was  a  part  of  Godlike  stale 
and  greatness,  lo  retire  and  become  reserved,  lo  reclude 
him.self,  and  shut  up  his  holy  cheering  influences  and 
communications  from  a  haughty  miscreant;  that  it  might 
try  and  feel  what  a  sort  of  god  it  could  be  lo  it.self;  but 
to  return;  the  slate  of  the  ca.se  being  unaltered  and  every 
wav  the  same  as  when  he  withdrew,  no  reparation  being 
made,  no  atonement  oflereri,  had  been,  instead  of  judging 
his  offending  creature,  lo  have  judged  himself,  lo  rescind 
his  own  sentence  as  if  it  had  been  unjust;  to  tear  his  act 
and  deed  as  if  it  had  been  ihe  product  of  a  rash  and  hasty 
passion,  not  of  mature  and  wise  counsel  and  judgment; 
Ihe  indecency  and  unbccomingness  whereof  had  been  the 
greater  and  the  more  conspicuous,  by  how  much  the  greater 
and  more  peculiar  favour  it  was  lo  restore  his  gracious 
presence,  or  (which  is  all  one)  the  influences  of  his  Holy 
Spirit.     Further  consider, 

2  That  since  nothing  was  more  nece.s,sar>'  lor  the  restitu- 
tion of  God's  temple,  it  had  been  strange  if,  in  the  consti- 
tution of  Emmanuel  for  this  purpose,  this  had  been 
omitted:  for  it  is  plain  that  without  it  things  could  never 
have  come  to  anv  belter  state  and  posture  between  God 
and  man  ;  God  must  have  let  him  be  at  the  same  distance, 
without  siving  him  his  Spirit.  Neither  could  he  honourably 
converse  with  man;  nor  man  possibly  converse  with  him. 
Man  would  ever  have  borne  towards  God  an  implacable 
heart.  And  whereas  il  is  acknowledged,  on  all  hands,  his 
repnitttnre  at  least  was  necessary  boih  on  God's  account 
and  his  own,  that  God  might  be  reconciled  to  hira,  who 
without  intolerable  diminnlicm  lo  himself,  could  never 
oihcrwise  have  shown  him  favour.  He  had  always  carried 
about  him  the  mpllavajirraiinrTo^,  the  k'art  that  could  not 
rrprnt.  The  "carnal  mind,"  which  is  "enmity  against 
Goil,"  is  neither  snbjecl  to  him  nor  can  be,  had  remained 
in  full  power;  there  had  never  been  any  stooping  or  yield- 
ing on  man's  part.  And  there  had  remained,  besides,  all 
manner  of  impurities :  fleshly  lusts  had  retained  the 
throne ;  the  soul  of  man  had  continued  a  cage  of  every 
noisome  and  hateful  thing,  the  most  unfit  in  all  the  wo- Id 


m 


THE  LIVING  TEMPLE. 


Part  U. 


to  have  been  the  temple  of  the  holy  blessed  God.  It  had 
neither  stoud  with  his  majesty  tu  have  favoured  an  impe- 
nitent, nor  with  his  holiness  to  have  favoured  so  impure, 
B  creature.  Therefore,  without  the  giving  of  his  Spirit  to 
mollify  and  purify  the  spirits  of  men,  his  honoui-  in  such  a 
reconciliation  had  never  been  .salved. 

And  take  the  case  as  it  must  stand  on  man's  part,  his 
happiness  had  remained  impossible.  He  could  never  have 
conversed  with  God,  or  taken  complacency  in  him,  to 
whom  he  had  continued  everlastingly  unsuitable  and  dis- 
affected. No  valuable  end  could  have  been  attained,  that 
it  was  either  fit  God  should  have  designed  for  himself,  or 
was  neces.sary  tu  have  been  effected  for  man.  In  short, 
there  could  have  been  no  temple  :  God  could  never  have 
dwelt  with  man;  man  would  never  have  received  him  to 
dwell. 

3.  But  it  is  evident  this  was  not  omitted  in  the  constitu- 
tion of  Emmanuel.  It  being  provided  and  procured  by 
his  dear  expense,  that  he  should  have  in  him  a  fulness  of 
Spirit:  not  merely  as  God;  for  so  in  reference  to  offend- 
ing creatures  it  had  been  enclosed ;  but  as  Emmanuel,  as 
a  Mediator,  a  dying  Redeemer;  for  only  by  such  a  one, 
or  by  him  as  such,  it  could  be  communicated ;  so  was 
there  a  suthciency  for  this  purpose  of  restoring  God's  tem- 
ple. And  why  was  he  in  this  way  to  become  suflieieni, 
if  afterwards  he  might  have  been  waived,  neglected,  and 
the  same  work  have  been  done  another  way  1 

4.  It  could  only  be  done  this  way,  in  and  by  Emmanuel. 
As  such,  he  had  both  the  natural  and  moral  power  in  con- 
junction, which  were  necessary  to  effect  it. 

(1.)  The  natural  power  of  Deity  which  was  in  him,  was 
only  competent  for  this  purpose.  Herein  had  he  the  ad- 
vantage infinitely  of  all  human  power  and  greatness.  If 
an  offended  secular  prince  had  never  so  great  a  mind  to 
save  and  restore  a  condemned  favourite,  who  besides  that 
he  is  of  so  haughty  a  pride,  and  so  hardened  in  his  enmity, 
that  he  had  rather  die  than  supplicate,  hath  contracted  all 
other  vicious  inclinations,  is  become  infinitely  immoral, 
debauched,  unjust,  dishonest,  false,  and  we  will  suppose 
stupid,  and  bereft  of  the  sprightly  wit  that  graced  his  for- 
mer conversation  ;  his  merciful  prince  would  fain  preserve 
and  enjoy  him  as  before;  but  he  cannot  change  his  quali- 
ties, and  cannot  but  be  ashamed  to  converse  familiarly 
with  him,  while  they  remain  unchanged.  Now  the  blessed 
Emmanuel,  as  he  is  God,  can,  by  giving  his  Spirit,  do  all 
his  pleasure  in  such  a  case.     And  he  hath  as  such  too, 

(•2.)  The  moral  power  of  doing  it  most  righteously  and 
becomingly  of  God,  i.  e.  upon  consideration  of  that  great 
and  noble  sacrifice,  which  as  such  he  offered  up.  He  is 
now  enabled  to  give  the  Spirit ;  he  might  otherwise  do 
any  thing  for  man  rather  than  this :  for  it  imports  the 
greatest  intimacy  imaginable.  All  external  overtures  and 
expressions  of  kindness,  were  nothing  in  comparison  of  it. 
And  no  previous  disposition  towards  it,  nothing  of  com- 

filiance  on  the  sinner's  part,  no  self-purifying,  no  self- 
oathing  for  former  impurities,  no  smiting  on  the  thigh,  or 
saying,  "  What  have  I  done,"  could  be  supposed  antece- 
dent to  this  communication  of  the  Spirit.  The  universe 
can  afford  no  like  case,  between  an  offending  wretch,  and 
an  affronted  ruler.  If  the  greatest  prince  on  earth  had 
been  never  .so  contumeliously  abused  by  the  most  abject 
pea.sant;  the  distances  are  infinitely  .ess,  than  between 
the  injured  glorious  Majesty  of  heaven,  and  the  guilty 
sinner ;  the  injury  done  this  majesty  incomprehensibly 
greater. 

And  besides  all  other  differences  in  the  two  cases,  there 
is  this  most  important  one,  as  may  be  collected  from  what 
hath  been  so  largely  discoursed,  that  the  principal  thing 
in  the  sentence  and  cnrse  upon  apostate  man,  was,  Tliat 
God's  Spirit  should  retire  and  be  withheld,  so  tl.»it  he 
should  converse  with  him,  by  it,  no  more.  The  condemn- 
ing sentence  upon  a  criminal,  doth  in  secular  governments 
extend  to  life  and  estate;  such  a  one  might  be  pardoned 
as  to  both,  and  held  ever  at  a  distance.  If  before  he  were 
a  lavouritc,  he  may  still  remain  discourted.  Familiar  con- 
verse with  his  prince,  was  ever  a  Ihiria  to  which  he  could 
lay  no  legal  claim,  but  was  always  a  thing  of  free  and 
arbitrary  favour.  But  suppose,  in  this  case  of  delinquency, 
the  law  and  his  sentence  did  forbid  it  for  ever;  and  sup- 
pi  sc  we  that  vile  insolent  peasant,  before  under  obligation 


to  his  prince,  for  his  daily  liTelihood  and  subsistence,  now 
under  condemnation  for  most  opprobrious  affronts  and  ma- 
licious attempts  against  him ;  he  relents  not,  scorns  mercy, 
defies  justice  ;  his  compassionate  prince  rushes,  notwith- 
standing, into  his  embraces,  lakes  him  into  his  cabinet, 
shuts  him.self  up  with  him  in  secret:  but  all  this  while, 
though  by  what  he  does  he  debases  himself  beyond  all 
expectation  of  decency ;  the  principal  thing  is  siiU  want- 
ing, he  carmot  alter  his  disposition.  If  he  could  give  him 
a  truly  right  mind,  it  were  netter  than  all  the  riches  of  the 
Indies.  This  greatest  instance  of  condescension  he  can- 
not reach,  if  he  never  so  gladly  would.  It  is  not  in  his 
power,  even  when  he  joins  bosoms,  to  mingle  spirits  with 
him ;  and  so  must  leave  him  as  incapable  of  his  most  va- 
luable end,  as  he  found  him. 

In  the  present  case,  what  was  in  itself  so  necessary  to 
the  intended  end,  was  only  possible  to  Emmanuel ;  who 
herein  becomes  most  intimate  to  us,  and  in  the  fullest  sense 
admits  to  be  .so  called  ;  and  was  therefore  necessary  to  be 
done  by  him  :  unless  his  so  rich  sufficiency,  and  the  end 
itself,  should  be  lost  together. 

XI.  Thus  far  we  have  been  considering  the  temple  of 
God  individually  taken  as  each  man,  once  become  sin- 
cerely good  and  pious,  renewed,  united  with  Emmanuel, 
i.  e.  with  God  in  Christ,  and  animated  by  the  Spirit,  may 
be  himself  a  single  temple  to  the  most  high  God. 

I  might  now  pass  on  to  treat  of  the  external  state  of 
the  Christian  church,  and  of  the  whole  community  of 
Christians,  who  collectively  taken,  and  built  upon  the 
foundation  of  the  apo.stles  and  prophets,  Jesus  Christ 
him.self  being  the  chief  Corner-stone,  in  whom  fitly  framed 
and  builded  together,  they  grow  unto  an  holy  temple  in 
the  Lord ;  and  are  in  this  compacted  state  a  habitation  of 
God,  through  the  Spirit.  Eph.  ii.  20.  But  this  larger 
subject,  the  outer-court  of  this  temple,  is,  I  find,  beset 
and  overspread  with  scratching  briers  and  thorns.  And 
for  the  sacred  structure  it.self,  though  other  foundation 
none  can  lay,  than  that  is  laid,  which  is  Jesus  Christ, 
I  Cor.  iii.  il,  &c.  yet  some  are  for  .superstructing  one 
thing,  some  another;  .some  gold,  silver,  precious  stones; 
others  wood,  hay,  stubble.  I  am,  for  my  part,  content, 
that  every  man's  work  be  made  manifest,  when  the  day 
shall  declare  it. 

Great  differences  there  have  long  been,  and  still  are, 
about  setting  up  (the  ^noiyia)  the  pinnacles,  and  adjoining 
certain  appendicles,  which  some  have  thought  may  inno- 
cently and  becomingly  belong  to  it.  And  very  different 
sentiments  there  have  been  about  modilying  the  sendees 
of  it.  Some  too  are  for  garnishing  and  adorning  it  one 
wav,  some  another.  And  too  many  agitate  these  little 
differences,  with  .so  contentious  heats  and  angers,  as  to 
evaporate  the  inward  spirit  and  life,  and  hazard  the  con- 
sumption of  the  holy  fabric  itself  Ill-willers  look  on  with 
pleasure,  and  do  hope  the  violent  convulsions  which  they 
behold,  will  tear  the  whole  frame  in  pieces,  and  say  in 
their  hearts,  "  Down  with  it  even  to  the  ground."  But  it 
is  built  on  a  rock,  against  which  the  gates  of  hell  can 
never  prevail ! 

It  ought  not  to  be  doubted,  but  that  there  yet  will  be  a 
time  of  so  copious  an  effusion  of  the  Holy  Spirit,  as  will 
invigorate  it  afresh,  and  make  it  spring  up  out  of  its  maci- 
I'^nt  withered  .state,  into  us  primitive  livelme.ssand  beauty; 
when  it  shall,  according  to  the  intended  spiritual  meaning, 
resemble  the  external  splendour  of  its  ancient  figure, 
Sion,  the  perfection  of  beauty ;  and  arise  and  shine,  the 
glory  of  the  Lord  being  risen' upon  it.  But  if  before  that 
time  there  be  a  day  that  shall  burn  .as  an  oven  and 
make  the  hemisphere  as  one  fiery  vault;  a  day  wherein 
the  jealous  God  shall  plead  against  the  Christian  church 
for  its  lukewarmness  and  scandalous  coldness  in  the  matter 
of  serious  substantial  religion ;  and  no  less  scaiidalous 
he.ats  and  fervours  about  trivial  formalities,  with  just  in- 
dignation, and  flames  of  con.suming  fire,  then  will  the 
straw  and  stubble  be  burnt  up;  and  .such  as  were  sincere, 
though  loo  intent  upon  such  Utile  trifles,  be  saved,  yet  so 
as  through  fire. 

A  twofold  effusion  we  may  expect,  of  the  jrm/A,  and  of 
the  Spirit  of  God.  The  former  to  vindicate  himself;  the 
other  to  reform  us.  Then  will  this  temple  no  more  be 
termed  forsaken;  il  will  be  actually,  and  in  fact,  what  in 


Chip.  XI. 


THE  LIVING  TEMPLE. 


113 


right  it  is  always,  "  Bethel,  The  house  of  Gml,  and  the 
gate  of  heaven."  Till  then,  little  prosperity  is  to  be 
hoped  for  in  the  Christian  church;  i;)t>i7u<2/,  without  a 
large  communication  of  the  Spirit,  it  cannot  have  ;  exter- 
nal (without  itj  It  cannot  bear.  It  was  a  noted  •  pagan's 
observation  and  experiment,  Huw  incapable  a  weak  mind  is 
of  a  prosperous  state.  In  heaven  there  will  be  no  need  of 
afflictions :  on  earth,  the  distempers  of  men's  minds  do 
both  need  and  cause  them.  The  pride,  avarice,  en\7ings, 
self-coneeitedness,  aboimding  each  in  their  own  sense, 
minding  every  one  their  own  things,  without  regard  to 
those  of  another,  a  haughty  confidence  of  being  always 
in  the  right,  with  contempt  and  hard  censures  of  them 
that  differ,  spurning  at  the  royal  law  of  doing  as  one  would 
be  done  to,  of  bearing  with  others  as  one  would  be 
borne  with  ;  evil  surmisings,  the  imperiousne.ss  of  some, 
and  peevishness  of  others,  to  be  found  among  them  that 
bear  the  Christian  name,  will  not  let  the  church,  the  bouse 
of  Grxl,  be  in  peace,  and  deserve  that  it  should  not ;  but 
:hat  he  should  let  them  alone  to  punish  themselves  and 
one  another. 

But  the  nearer  we  approach,  on  earth,  to  the  heavenly 
state,  which  only  a  more  copious  and  general  pouring 
forth  of  the  blessed  Spirit  will  infer,  the  more  capable  we 
shall  be  of  imrard  and  ovtirard  prosperity  both  together. 
Then  will  our  differences  vanish  of  course.  The  external 
pompousness  of  the  church  will  be  less  studied,  the  life 
and  spirit  of  it  much  more ;  and  if  I  may  express  my  own 
sense,  as  to  this  matter,  it  should  be  in  the  words  of  that 
(  worthy  ancient,  ri>.  That  supposing  the  option  or  choice 
were  left  me,  I  would  choose  to  have  lived  in  a  time  when 
the  temples  were  le.ss  adorned  with  all  .sorts  of  marbles, 
the  church  not  being  destitute  of  spiritual  graces.  In  the 
mean  time,  till  tho,se  happier  days  come,  wherein  Chris- 
tians shall  be  of  one  heart  and  one  way,  happy  are  they 
thai  can  attain  so  far  to  bear  one  another's  yet  remaining 
differences.  And  since  it  is  impossible  for  all  to  worship 
together  within  the  walls  of  the  same  material  leraple, 
that  they  choose  ordinarily  to  do  it,  where  they  observe 
the  nearest  approach  to  God's  own  rule  and  pattern  ;  and 
where,  upon  experience,  ihey  find  most  of  spiritual  advan- 
tage and  edification,  not  despising,  much  less  paganizing, 
those  that  are  built  with  them  upon  the  same  foundation, 
because  of  circumstantial  disagreements;  nor  making 
mere  circumstances,  not  prescribed  by  Christ  him.self  the 
measures  and  boundaries  of  Christian  communion,  or  any 
thing  else  that  Christ  hath  not  made  so  ;  that  abhor  to  sav 
(exclusively)  Christ  is  here,  or  there,  so  as  to  deny  him  to 
be  any  where  else;  or  to  confine  his  presence  to  ihis  or 
that  party  ;  or  to  a  temple  so  or  so  modified,  by  no  direc- 
tion irom  himself  Or  if  any,  through  mistake,  or  the  pre- 
judices of  education  and  converse,  be  of  narrower  minds, 
and  will  refuse  our  communion,  unless  we  will  embrace 
theirs  upon  such  terms  as  to  abandon  the  communion  of 
all  other  Christians,  that  are  upon  the  same  bottom  with 
ourselves  and  them;  that  even  as  to  them  we  retain  a 
charitable  hope,  that  our  blessed  Lord  will  not  therefore 
exclude  them  ;  because,  through  their  loo  intense  zeal  for 
the  litllc  things,  whereof  they  have  made  their  partition- 
wall,  they  exclude  us.  If  again,  we  be  not  too  positive,  or 
too  prone  to  dispute  about  those  minute  matters  that  have 
been  controverted  by  the  most  judicious  and  sincere  ser- 
vants of  our  Lord,  on  the  one  hand,  and  the  other,  in 
former  days,  and  with  lillle  effect;  as  if  we  understood 
more  than  any  of  them,  had  engrossed  all  knowledge,  and 
wisdom  were  to  die  with  us !  and  that  with  our  bolt,  loo 
suddenly  shot,  we  could  out-shoot  all  others  that  ever  had 

e  InGrmi  eat  animj,  doq  poMe  pati  divitiaf.    Sen. 


gone  before  us :  if  our  minds  be  well  furnished  with  hu- 
mility, meekness,  modesly,  sincerity,  love  to  Go<l,  and  his 
Christ,  and  our  brethren,  no  otherwise  distinguished,  than 
by  their  visible  avowed  relation  to  him,  this  will  constilute 
us  such  temples,  as  whereunto  the  blessed  God  will  never 
refu.sc  his  presence.  And  do  more  to  keep  the  Christian 
church  in  a  tolerable  good  slate,  till  the  raXiyyntcia,  the 
times  ef  reslitulian,  come,  than  the  most  fervent  disputa- 
tions ever  can. 

And  so  I  shall  take  leave  of  this  subject,  in  hope  that, 
through  ihe  blessing  of  God,  it  may  be  of  use  to  some  that 
shall  allow  themselves  lo  read  and  consider  it ;  request- 
ing only  such  as  are  weary  of  living  as  without  God  in  the 
world,  that  Ihey  defer  not  to  invite,  and  admit  the  Divine 
presence,  till  they  see  all  agreed  about  every  little  thing 
that  belongs  to  6is  temple,  or  thai  may  be  thought  to  be- 
long to  it,  but  resolve  upon  what  is  plain  and  great,  and 
which  all  that  are  serious,  thai  have  any  regard  to  God,  or 
their  own  everlasting  well-being,  cannot  but  agree  in,  i.  e. 
forthwith  lo  "  lift  up  Ihe  everlasting  doors,  that  the  King 
of  glor\'  may  come  in."  Do  it  wiihout  delay,  or  disputa- 
tion. Let  others  dispute  little  ptmctilios  with  one  another 
as  they  please ;  but  do  not  you  dispute  this  grand  point 
with  him.  Look  to  Emmanuel ;  consider  him  in  the 
several  capacities,  and  in  all  ihe  accomplishments,  per- 
formances, acquisitions,  by  which  he  is  so  admirably  fitted 
to  bring  it  about,  that  God  may  have  his  temple  in  your 
brea.st.  Will  you  defeat  .so  kind  and  so  glorious  a  design  1 
Behold,  or  listen,  doth  he  not  stand  at  the  door,  and  knock  1 
Rev.  iii.  -20. 

Consider,  as  exemplar)-,  the  temper  of  the  royal  Psalmist, 
how  he  sware — how  he  vowed — 1  will  not  come  into  the 
tabernacle  of  my  house,  nor  go  up  into  my  bed ;  I  will  not 
give  sleep  to  my  eyes,  nor  slumber  to  my  eye-Hds,  till  I 
have  found  out  a  place  for  the  Lord,  a  habitation  for  the 
mighty  God!  Ps.  cxxxii.  Yours  is  a  business  of  less  in- 
quisition, less  expense!  His  temple  is  to  be  within  you. 
Lament,  O  bitierlv  lament  the  common  case,  that  he  may 
look  through  a  whole  world  of  inielligent  creatures,  and 
find  every  breast,  till  he  open,  shut  up  against  him'  All 
agreeing  to  exclude  their  most  gracious  rightful  Lord, 
choosing  rather  lo  live  desolate  wiihout  him! 

The  preparation,  or  prepared  mansion,  is  a  penitent, 
purged,  willing  heart!  Fall  down  and  adore  tnis  most 
admirable  and  condescending  grace;  that  the  high  and 
kiftv  One,  who  inhabits  eterniiv,  who  having  made  a 
world,  and  surveying  the  work  of  his  own  hands,  inquires, 
"  Where  shall  be  mv  house,  and  the  place  of  my  rest  ?" 
and  thus  resolves  it  fiimself :  "  The  humble,  broken,  con- 
trite heart!  there,  there  I  will  dwell !" 

If  vou  have  such  a  temple  for  him,  dedicate  it.  Make 
haste  to  do  so:  doubt  not  its  suitableness.  'Tis  his  own 
choice,  his  own  workmanship;  the  regeneiate  new  crea- 
ture. He  himself,  as  Emmanuel,  hath  procured  and  pre- 
pared it,  knowing  what  would  be  most  grateful,  most 
agreeable  to  him:  lo  the  most  exalted  Majesty;  the  most 
profound,  humble  self-aha.sement.  Upon  this  consum- 
mative  act,  the  dedicating  of  this  temple,  I  might  here  filly 
enlarge;  but  having  published  a  discourse  already  some 
vears  ago,  under  the  title  of  Self-dedication  ;  (which  yon 
inay  either  find  annexed  to  this,  or  have  apart  by  itself,  at 
your  own  choice;)  ihithcr  I  refer  you.  And  because  this 
must  be  a  living  temple  ;  there  is  also  another  extant,  upon 
these  words  :  Yield  ymirselres  to  God,  as  those  that  are  alive 
fromthedeod.  Thai  also,  such  as  are  inclined  may,  through 
God's  gracious  as.sisting  influence,  with  eyes  lift  up  lo 
heaven,  pertise  unto  some  advantage. 

f  atftiaii  fioi.    Uidor.  Pejus.  L.  2.  Ep.  aSC. 


THE  RECONCILEABLENESS  OP 


GOD'S    PRESCIENCE 


OF  THE   SINS   OF   MEN, 


>VI8DOM  AND  SINCERITY  OF  HI8  COUNSELS,  EXHORTATIONS,  AND  WHATSOEVER  UEANS 
HE  USES  TO  PREVENT  THEM. 

IN  A  LETTER  TO  THE  HON.  ROBERT  BOYLE,  Esq. 

TO  WHICH  IS   ADDBD, 

A  POSTSCRIPT  IN  DEFENCE  OF  THE  SAID  LETTER. 


Sm, 


The  veneration  I  have  long  had  for  your  name,  could  not  permit  me  to  apprehend  less  obligation  than  that  of  a 
law,  in  your  recommending  to  me  this  subject.  For  within  the  whole  compass  of  intellectual  employment  and  affairs, 
none  but  who  are  so  unhappy  as  not  at  all  to  know  you,  would  dispute  your  riglit  to  prescribe,  and  give  law.  And 
taking  a  nearer  view  of  the  ^province  you  have  assigned  me,  I  must  esteem  it  alike  both  disingenuou.s  and  undutiful, 
wholly  to  have  refused  it.  For  the  less  you  could  think  it  possible  to  me  to  perform  in  it,  the  more  I  might  perceive 
of  kindness  allaying  the  authority  of  the  imposition;  and  have  the  apprehension  the  more  obvious  to  me  that  you 
rather  designed  in  it  mine  own  advantage,  than  that  you  reckoned  the  cause  could  receive  any,  by  my  undertaking  it. 
The  doubt,  I  well  know,  was  mentioned  by  you  as  other  men's,  and  not  your  own ;  whose  clear  mind,  and  diligent 
inquir)',  leave  you  little  liable  to  be  encumbered  with  greater  difficulties.  Wherefore  that  I  so  soon  divert  from  you, 
and  no  more  allow  these  papers  to  express  any  regard  unto  you,  till  the  shutting  of  the  discourse,  is  only  a  seeming 
lisrcspect  or  indecorum,  put  in  the  stead  of  a  real  one.  For  after  you  have  given  them  the  countenance,  as  to  let  it 
be  understood  you  gave  the  first  rise  and  occasion  to  the  business  and  design  of  them  ;  I  had  little  reason  to  slur  that 
stamp  put  upon  them,  by  adding  to  their  (enough  other)  faults,  that  of  making  them  guilty  of  so  great  a  misdemeanor 
and  impertinency,  as  to  continue  a  discourse  of  this  length,  to  one  that  hath  so  little  leisure  or  occasion  to  attend  to 
any  thmg  can  be  said  by  them. 


Sect.  I.  What  there  is  of  difficulty  in  this  matter  I 
:annot  pretend  to  .set  down  in  those  most  apt  expressions 
wherein  it  was  represented  to  me,  and  must  therefore  en- 
deavour to  supply  a  bad  memory  out  of  a  wor.se  invention. 
So  much  appears  very  obvious,  that  ascribing  to  the  ever 
blessed  God,  among  the  other  attributes  which  wc  take  to 
belong  to  an  every  way  perfect  Being,  a  knowledge  so 
perfect  a.s  shall  admit  ot  no  possible  accession  or  increase; 
and  consequently  the  prescience  of  all  future  events,  a.s 
whereof  wc  doubt  him  not  to  have  the  distinct  Iniowledge 
when  they  shall  have  actually  come  to  pass.  Since  many 
of  those  events  are  the  sinful  actions  or  omissions  of  men, 
which  he  earnestly  counsels  and  warns  them  against ;  this 
matter  of  doubt  cannot  but  arise  hereupon,  riz.  "  IIow  it 
can  stand  wilh  the  wi.sdom  and  sincerity  which  our  own 
thoughts  do  by  the  earliest  anticipation  challenge  to  that 
ever  happy  Being,  to  use  these  (or  any  other  means)  with 
a  visible  design  to  prevent  that,  which  in  the  mean  time 
appears  to  that  all-seeing  eye  sure  to  come  to  pass."  So 
that,  by  this  representation  of  the  case,  there  seem  to  be 
committed  together, — either,  first,  God's  wisdom  with  this 
pari  of  his  knowledge,  for  we  judge  it  not  to  consist  wilh 
the  wisdom  of  a  man,  to  design  and  pursue  an  end,  which 
he  foreknows  lie  shall  never  attain  : — or  secondly,  the  same 
foreknowledge  wilh  his  sincerity  and  uprightness,  thai  he 
seems  intent  upon  an  end,  which  indeed  he  intends  not. 


The  matter  then  comes  shortly  to  this  sum.  Either  the 
holy  God  seriously  intends  ihe  prevention  of  such  foreseen 
sinful  actions  and  omi.ssions,  or  he  doth  not  intend  it.  If 
he  do,  his  wisdom  seems  liable  to  be  impleaded,  as  above. 
If  he  do  not,  his  uprightness  and  truth. 

My  purpose  is  not,  in  treating  of  this  affair,  to  move  a 
dispiite  concerning  the  fitness  of  the  words  prescience  or 
foreknowledge,  or  to  trouble  this  discourse  wilh  notions  I 
understand  not,  of  the  indivisibility  and  unsuccessiveness 
of  eternal  duration,  whence  it  would  be  collected  there  can 
be  no  such  thing  as  first  or  second,  fore  or  after,  knowledge 
in  that  duration ;  but  be  contented  to  speak  as  I  can  im- 
dersiand,  and  be  understood.  That  is,  lo  call  that  fore- 
knowledge which  is  the  knowledge  of  somewhat  that  as 
yet  is  not,  but  that  shall  sometime  come  to  pa.ss.  For  it 
were  a  mere  piece  of  legerdemain,  only  lo  amuse  inquirers 
whom  one  would  jirctend  lo  satisfy  ;  or  to  fly  lo  a  cloud 
for  refuge  from  Ihe  force  of  an  argument,  and  avoid  an 
occurring  difficulty  by  the  present  lelieHess  shift  of  in- 
volving oneself  in  greater.  Nor  shall  I  design  to  myself 
so  large  a  field  as  a  tractate  concerning  the  Divine  presci- 
ence :  so  as  lo  be  obliged  to  discourse  particularly  what- 
soever may  be  thought  to  belong  to  that  theological  topic. 
But  confine  the  discourse  lo  my  enjoined  subject.  And 
olTer  only  such  considerations  as  may  some  way  tend  to 
expeilite  or  alleviate  the  present  difficulty. 


THE  RECONCILEABLENESS  OF  GOD'S  PRESCIENCE,  &c. 


115 


Sect.  II.  It  were  one  of  the  greatest  injuries  to  religion, 
1  subversion  indeed  of  its  ver\'  foundations,  and  than  by 
doing  which,  we  could  not  more  highly  gratify  atheistical 
minds,  instead,  and  under  pretence  of  a-scribing  perfections 
to  the  nature  of  God,  to  ascribe  to  it  inconsistencies,  or  to 
give  a  self-repugnant  notion  of  that  adorable  Being,  the 
parts  whereof  should  justle  and  not  accord  with  one  ano- 
ther. And  yet  equal  care  is  to  be  taken,  le.st  while  we  en- 
deavour to  frame  a  consistent  notion  of  God,  we  reject 
from  it  any  thing  that  is  truly  a  perfection,  and  so  give  a 
maimed  one.  Whereby  we  should  undo  our  own  design, 
and  by  our  over-much  caution  to  make  our  conception  of 
him  agree  with  it.self,  make  it  disagree  to  him.  For  to  an 
absolutely  perfect  being,  no  other  can  agree  than  that, 
which  not  only  is  not  made  up  of  contradictions;  but  which 
also  comprehends  in  it  all  real  perfections  either  explicitly, 
or  which  leaves  room  for  all,  by  not  positively  excluding 
any  of  them.  Which  to  do,  and  afterwards  to  a.ssign  that 
as  the  proper  notion  of  God,  were  it.self  the  greatest  con- 
tradiction. We  need  therefore  to  be  very  wary,  lest  we 
pronounce  too  hastily  concerning  any  thing,  which  to  our 
most  sedate  tbcu^hts,  appears  simply  a  perfection  in  itself, 
that  it  carries  with  it  a  repugnancy  to  somewhat  el.sc,  ne- 
cessary to  be  ascribed  to  him. 

We  are  first  to  suspect  (as  there  is  greatest  cause)  and 
inquire  whether  the  ail  be  not  wholly  in  our  own  minds. 
Wnich  in  this  and  such  like  cases,  we  certainly  shall,  upon 
due  reflection,  find  labouring  under  the  natural  defect  of 
that  incomprehensive  narrowness  that  is,  in  some  degree, 
unavoidably  followed  with  confusion  and  indistinctness  of 
thoughts.  And  may  perhaps  find  cause  to  accuse  them  of 
the  more  culpable  evils,  both  of  slothfulness,  that  with- 
holds them  from  doing  what  they  can,  and  self-conceit,  by 
which  ihey  imagine  to  the.m.-ielves  an  ability  of  doing  what 
they  cannot.  It  cannot  he  unobserved  by  them  that  have 
made  themselves  any  part  of  their  own  study,  that  it  is 
very  incident  to  our  minds,  to  grasp  at  more  than  they 
can  compass  ;  and  then,  through  their  own  .scantiness,  (like 
the  little  hand  of  a  child,)  to  throw  away  one  thing  that 
halh  pleased  us,  to  make  room  for  another,  because  we 
cannot  comprehend  both  together.  It  is  not  strange,  that 
our  so  straitly  limited  understandings  should  not  he  able 
to  lodge  commodiously  the  immense  perfections  of  a  Deity ; 
so  as  to  allow  them  liberty  to  spread  themselves  in  our 
thoughts  in  their  entire  proportions.  And  becau.se  we  can- 
not, we  complain,  when  we  feel  ourselves  a  little  pinched 
that  the  things  will  not  consist ;  when  the  matter  is,  that 
we  have  unduly  crowded  and  huddled  them  up  together,  in 
our  incomprehensive  minds,  that  have  not  distinctly  con- 
ceived them. 

And  though  this  consideration  should  not  be  used  for  the 
protection  of  an  usurped  liberty  of  fa.stcning  upon  God, 
arbitrarilv  and  at  random,  what  we  please ;  (as  indeed  what 
so  gross  absurdity  might  not  any  one  give  shelter  to  by  such 
a  misapplication  of  it  1)  we  ought  yet  to  think  it  seasona- 
bly applied,  when  we  find  ourselves  urged  with  difliculties 
on  one  hand  and  the  other  ;  and  apprehend  it  hard,  with 
clearness  and  satisfaction,  to  ascribe  to  God,  what  we  also 
find  it  not  easy  not  to  a.scribe.  Nor  would  it  be  less  unfit 
to  a|iply  it  for  the  patronage  of  that  slothfulness  wherein 
our  discouraged  minds  are  sometimes  too  prone  to  indulge 
them.selvcs.  Towhich  purpose  I  remember  somewhat  very 
apposite  in  Minucius  Felix,  that  many,  throuih  the  mere 
tediousne.ss  of  finding  out  the  truth,  do  rather,  by  a  mean 
succumbency,  yield  to  the  first  specious  show  of  any  opin- 
ion what.voeyer,  than  be  at  the  trouble,  by  a  pertinacious 
diligence,  of  applying  themselves  to  a  thorough  search. 
Thoutih  the  comprehension  of  our  minds  be  not  infinite, 
it  might  be  extended  much  further  than  u.sually  it  is,  if  we 
would  allow  ourselves  with  patient  diligence  to  consider 
things  at  leisure,  and  so  as  gradually  to  stretch  and  en- 
large our  own  understandings.  Many  things  have  car- 
ried the  appearance  of  contradiction  "and  inconsistency, 
to  the  first  view  of  our  straitened  minds,  which  afterwards 
we  have,  upon  repealed  consideration  and  endeavour, 
lound  room  for,  and  been  able  to  make  fairly  accord,  and 
lodge  together. 

Especially  we  should  take  heed  lest  it  be  excluded  by 
over-much  conceitedness,  and  a  self-arrogating  pride,  that 
disdains  to  be  thought  not  able  to  see  through  every  thin", 


by  the  first  and  slightest  glance  of  a  haughty  eye ;  and 
peremptorily  delennines  that  to  be  unintelligible,  that  an 
arrogant  and  uninsiructed  mind,  hath  only  not  humility 
enoughto  acknowledge  difficult  to  be  understood.  Whence 
it  is  too  possible  some  may  be  over-prone  to  detract  from 
God  what  really  belongs  to  him,  lest  any  thing  should  seem 
detracted  from  themselves,  and  impute  imperfections  to 
him  rather  than  confess  their  own.  And  may  be  so  over- 
ascribing  to  themselves,  as  to  reckon  it  a  disparagement 
not  to  be  endured,  to  seem  a  little  puzzled  for  the  present, 
to  be  put  to  pause,  and  draw  breath  awhile,  and  look  into 
the  matter  again  and  again  ;  which  if  their  humility  and 
patience  would  enable  them  to  do,  it  is  not  likely  that  the 
Author  of  our  faculties  would  be  unassisting  to  them,  in 
those  our  inquiries  which  concern  our  duty  towards  him- 
self For  though  in  matters  of  mere  speculation,  we  may 
be  encountered  with  dithoulties,  whereof  perhaps  no  mor- 
tal can  ever  be  able  to  find  out  the  solution,  (which  is  no 
great  prejudice,  and  may  be  gainful  and  instructive  to  us,^ 
yet  as  to  what  concerns  the  object  of  our  religion,  it  is  ic 
be  hoped  we  are  not  left  in  uncxiricable  entanglements  • 
nor  should  think  we  are  till  we  have  made  our  utmost 
trial.  The  design  being  not  to  gratify  tmr  curiosity,  but 
to  relieve  ourselves  of  uncomfortable  doubtfulness  in  the 
matter  of  our  worship,  and  (in  a  dutiful  zeal  towards 
the  blessed  object  thereof)  to  vindicate  it  against  the  cavils 
of  ill-minded  men. 

Sect.  III.  But  if  the  unsuccessfulne.ss  of  often  repealed 
endeavours  make  us  despair  of  being  able,  with  so  lull  sa- 
tisfaction, to  reconcile  some  things  which  we  have  thought 
were  to  be  attributed  to  God;  it  will  be  .some  relief  to  us, 
if  we  find  the  things  about  which  the  doubt  lies,  are  not 
of  the  same  order,  nor  such  as  with  equal  evidence  and 
necessity  are  to  be  affirmed  of  him.  And  when  we  make 
a  comparison,  we  may  find  ourselves  at  a  certainty  con- 
cerning those  his  attributes  which  most  commonly,  and  at 
the  first  view,  approve  themselves  to  every  man's  under- 
standing. Among  which  we  little  hesitate,  (as  we  are 
most  concerned  not  to  do,)  about  those  which  carry  with 
them  the  import  of  moral  goodness;  and  which  len^erlhe 
object  of  our  religion,  at  once,  both  most  venerable  and 
lovely.  For  none  do  more  naturally  obtain  for  common 
notions  concerning  him  ;  so  as  even  to  prevent  ratiocina- 
tion or  argument,  with  whomsoever  the  apprehension  ol 
his  exi.stence  hath  place. 

Every  man's  mind,  it  being  once  acknowledged  that 
there  is  a  God,  refuses  to  conceive  otherwise  of  him,  than 
that  he  is  holy,  just,  merciful,  true,  &c.  and  rejects  with 
abhorrence  the  notion  of  an  impure,  unrighteous,  cruel, 
deceitful  Deity.  As  for  those  that,  by  a  long  train  of  our 
own  more  uncertain  sind  lubricous  reasonings,  we  endea- 
vour to  deduce;  if  we  find  ourselves  constrained  any 
where  to  admit  a  diffidence,  it  were  rather  to  be  placed 
here.  For  it  is  at  first  sight  evident,  since  God  is  most 
certainly  willing  to  be  k-nown  of  them  that  are  sincerely 
willing  to  know  him  ;  that  what  is  a  natural  impression 
stamped  by  his  own  hand  on  every  man's  mind,  hath  more 
of  absolute  certainty,  than  what  depends  on  metaphj-si- 
cal  subtlety ;  whereof  so  very  few  are  capable,  and  whereby 
divers  pretenders  thereto,  do  so  frequently  (and  perhaps 
ven,'  dangerously)  insnare  themselves.  And  it  is  of  far 
greater  importance,  such  a  notion  of  God  be  entertained, 
as  whereby  he  may  be  rendered  amiable,  and  an  inviting 
object  of  love,  (the  very  life  and  soul  of  all  religion,)  than 
such  as  shall  be  the  result,  and  entertainment,  only  of 
scholastic  wit. 

Yet  also,  since  it  is  very  manifest  that  man  is  now  be- 
come a  degenerate  creature,  and  in  an  apostacy  from  God, 
he  is  very  little  to  be  trusted  with  the  framing  his  own 
idea  of  him ;  being  certainly  roo.st  unapt  to  allow  any 
thing  a  place  in  it.  that  would  have  an  unfavourable  as- 
pect upon  his  vicious  inclinations  and  his  guilty  state. 
And  the  contagion  of  man's  sinfulnes';  havingspread  itself 
as  far  as  he  hath  propagated  his  own  nature;  so  as  no 
notion  in  his  mind  can  be  more  common  than  the  perver- 
sion anil  distemper  of  his  mind  itself;  the  possibility  and 
danger  is  very  obvious,  of  mistaking  a  dictate  of  depraved 
nature  for  an  authentic  common  notion.  And  though 
these  are  not  impossible  to  be  distinguished,  and  in  some 
cases  very  easy,  as  when  men  find  it  imposed  unavoiuably, 


116 


THE  RECONCILEABLENESS 


■pon  ihem,  to  apprehend  and  acknowledge  some  things 
■which  they  are  very  unwilling  should  be  true,  (in  which 
case  their  sentiments  have  the  same  right  to  be  believed 
as  the  testimony  of  an  enemy  on  the  opposite  parly's  be- 
half,) we  have  yet  no  reason  to  neglect  any  other  means, 
whereby  we  may  be  more  certainly  directed  how  to  con- 
ceive of  God,  or  what  we  are  to  attribute  to  him,  and 
what  not. 

Sect.  IV.  Nor  can  we  be  at  a  greater  certainty,  than  in 
admitting  such  things  to  belong  to  the  blessed  God  as  he 

Slainly  aftirms  of  himself;  or  any  way,  by  his  word,  evi- 
ently  discovers  to  belong  to  him.  For  as  none  knows  the 
things  of  man,  but  the  spirit  of  man  that  is  in  him,  so  the 
things  of  God  are  known  to  none  but  the  Spirit  of  God.  « 
Taking  therefore  his  own  word  for  our  measure  m  the 
present  ca.se,  (which  I  will  suppose  the  reader  not  to  think 
It  unrea.sonable  to  appeal  to ;  and  what  is  here  said,  is  in- 
tended only  for  those  that  have  that  estimate  of  the  wri- 
tings wont  to  go  under  that  name,)  what  it  .says  of  him 
(much  more  what  it  proves)  will  no  doubt  be  admitted  for 
certain  truth.  Though,  if  it  say  such  things,  as,  to  us, 
seem  not  so  manifestly  to  agree  with  one  another,  our  en- 
deavour must  be  the  more  earnest  and  solicitous  (as  also 
it  ought  to  be  the  more  modest)  to  discuss,  and  remove  the 
hawTiaipaffsoT  whatsoever  semblance  of  disagreement.  And 
whosoever  concern  themselves  to  peruse  that  venerable 
book,  will  find  every  where,  on  the  one  hand,  proclaimed 
and  magnified  in  it,  (what  our  own  minds  cannot  but  have 
been  pre-possessed  of,)  the  most  exquisite  wisdom  of  God, 
whereby  he  forms  and  contrives  the  methods  of  all  his  dis- 
pensations, and  disposes  them  in  the  aptest  subserviency 
to  his  own  great  and  most  important  ends:  that  "all  his 
ways  are  judgment,"  b  and  that  ht ''  worketh  all  things  ac- 
cording to  the  counsel  of  his  will.'' '  In  sum,  that  all  wis- 
dom is  appropriated  to  him,  that  lie  is  celebrated  in  the 
style  of  "  God,  only  wise."  <i  Nor  are  we  therefore  to  think 
it  strange,  if,  many  times,  we  are  not  able  to  trace  him  out, 
or  understand  the  reason  of  every  thing  he  thinks  fit  to  do. 
For  the  paths  of  the  more  perfect  wisdom,  must  therefore 
be  expected  to  be  the  more  abstruse,  and  remoter  from 
common  apprehension. 

How  often  do  we  find  ourselves  so  far  outgone  by  wise 
and  designing  men,  as  that  we  are  sometimes  constrained 
to  confess  and  admire  their  great  prudence  and  conduct 
(when  they  have  elfected  their  purpo.ses)  in  those  manage- 
ments, which  we  have  before  beheld,  either  with  silent  ig- 
norance, or  perhaps,  not  without  censure.  How  much  less 
should  the  wisest  of  men  regret  it,  to  find  all  their  con- 
jectures exceeded  by  the  infinite  wisdom  :  in  the  contem- 
plation whereof,  we  find  the  great  apostle  (notwithstand- 
ing the  vast  capacity  of  his  divinely  enlightened  un- 
derstanding) exclaiming  in  a  transport,  O  the  depths  !  = 
And  when  our  eyes  tell  us,  from  so  manifest  stupendous 
effects,  how  far  we  are  exceeded  by  him  in  power,  it  were 
reasonable  to  expect  he  should  surpass  us  proporlionahly 
in  the  contrivances  of  his  wisdom  al.so.  And  whereas 
the  ccinjunction  is  rare,  among  men,  of  deep  political  wis- 
dom with  integrity  and  strict  righteousness;  this  proceeds 
from  the  imperfection  and  insufficiency  of  the  former  in 
great  part,  that  they  know  not  how  to  compass  their  de- 
signs, unless  often,  by  supplying  their  want  of  wisdom, 
out  of  the  spoil  and  violation  of  their  justice  and  honestv. 
Otherwise,  these  are  things  not  altogether  so  out  of  credit 
in  the  world,  but  that  men  would  rather  accomplish  their 
purposes  by  fair  and  unexceptionable  means,  if  they  could 
tell  how.  Only  the  respect  and  deference  they  have  for 
them  is  less,  than  what  they  bear  to  their  own  interests 
and  ends. 

But  besides  the  natural,  inflexible  rectitude  of  the  Di- 
vine will,  we  are  secured,  from  his  all-sufficiency,  that  we 
shall  never  be  fraudulently  imposed  upon  by  any  of  his 
declarations  unto  the  children  of  men.  For  there  is  no- 
thing to  be  gained  bv  it :  and  we  cannot  conceive  what 
inducemciit  he  should  have,  to  make  u.-ie  of  any  so  mean 
and  piliful  shilts  for  the  governing  of  his  creatures,  whom 
lie  s[Hintiini>()iisly  raised  out  of  nothing,  and  hath  so  per- 
fectly within  his  power.     Unless  we  should  be  so  most 

n  I  Cor  ii.  11.  b  DouL  ixiii.  4.  c  F.pti.  i.  II. 

d  Kom.  xvi.  ull.  e  Rom.  %L  33.  f  Paal.  xi  7, 

C  lu.  xM.  9, 10.  with  chap.  xJ.  91  93. 


intolerably  injurious  to  him,  as  to  imagine  a  worse  thing 
of  him  than  we  would  of  the  worst  of  men,  that  he  loved 
falsehood  for  its  own  sake.  And  that  against  his  so  con- 
stantly professed  detestation  of  it,  the  declared  repugnan- 
cy of  It  to  his  nature,  and  the  even  tenor  of  his  word  (eve- 
ry where  agreeing  with  itself  herein)  so  often  describing 
him  by  that  property,  "God  that  cannot  lie."  And,  with 
the  same  posiliveness,  avowing  his  own  uprightness,  and 
requiring  it,  expressing  his  great  love  to  it,  and  the  high 
delight  he  takes  to  find  it,  in  his  intelligent  creatures. 
The  righteous  God  loveth  righteousness,  and  with  his 
countenance  doth  he  behold  the  upright,  t  Nor  is  his  tes- 
timony the  less  to  be  regarded  for  that  it  is  laudatory,  and 
of  himself.  For  we  are  to  consider  the  prerogative  of  him 
that  testifies,  and  that  if  he  were  not  duriiKros  he  were  not 
Grod.  Besides  that  his  giving  us  this  or  any  representation 
of  himself  (to  whom  it  were  enough  to  enjoy  his  o«-n  per- 
fections) is  a  vouchsafement,  and  done  of  mere  grace  and 
favour  to  us,  that  we  may  by  it  be  induced  to  place  with 
satisfaction  our  unsuspicious  trust  and  confidence  m  him. 
As  also,  that  he  says  in  all  this,  no  other  thing  of  himself, 
than  what  our  own  minds,  considering  him  as  God,  must 
acknowledge  most  worthy  of  him,  and  agreeing  to  aim 
with  the  most  apparent  necessity.  This  part,  therefore,  of 
the  idea  of  God  nath  so  firm  a  foundation,  both  in  the  na- 
tural complexion  of  our  own  minds,  and  the  report  which 
his  word  makes  of  him,  that  on  this  hand  we  are  hemmed 
in  as  by  a  wall  of  adamant  :  fmd  cannot  have  the  thought 
of  defending  his  prescience,  by  intrenching  upon  his  wis- 
dom and  truth,  without  offering  the  highest  violence  both  to 
him  and  ourselves. 

Sect.  V.  On  the  other  hand  also,  as  it  cannot  but  seem 
to  us  a  higher  perfection  to  know  all  things  at  once,  than 
gradually  to  arrive  to  the  knowledge  of  one  thing  after  an- 
other; and  so  proceed  from  the  ignorance  of  some  things 
to  the  knowledge  of  them  ;  and  that  nothing  is  more  cer- 
tain, than  that  all  possible  perfection  must  agree  to  God; 
so  we  find  his  own  word  asserting  to  him  that  most  perfect 
knowledge  which  seems  to  exclude  the  po.ssibility  of  in- 
crease; or  that  any  thing  should  succeed  into  his  know- 
ledge. For  how  plainly  is  it  affirmed  of  him  that  he 
knows  all  things.  And  even  concerning  such  future  things 
as  about  whichour  present  inquiry  is  conver.sant,  the  affir- 
mation is  express  and  positive.  I  am  God,  and  there  is 
none  like  me,  declaring  the  end  from  the  beginning,  and 
from  ancient  limes  the  things  that  are  not  yet  done.e  Nor 
is  the  affirmation  naked,  and  unfortified.  For  in  the  same 
sacred  records,  we  have  the  same  thing  both  affirmed,  and 
proved :  ina.smuch  as  we  find,  in  a  great  part  thereof',  are 
contained  things  foretold  by  most  express  prophecy,  unto 
which  the  events  recorded  in  other  parts  (and  many  of 
them  in  other  unquestioned  writings  besides)  have  so 
punctually  corresponded,  as  to  leave  no  place  for  doubt 
or  cavil.  Instances  are  so  plain  and  well  known  that  they 
need  not  be  mentioned.  And  surely  what  was  so  eipiessly 
foretold  could  not  but  have  been  foreknown.  Il  seems 
then  an  attempt  also  equally  hopeless  and  unrelieving,  as 
it  were  adventurous  and  bold,  to  oft'er  at  the  protection  ol 
his  wisdom  and  sincerity,  by  assaulting  his  prescience  or 
certain  foreknowledge  of  whatsoever  shall  come  to  pass. 
And  that  their  defence  is  not  to  be  attempted  this  way, 
will  further  most  evidently  appear  from  hence,  that  il  is 
not  impo.ssible  to  assign  particular  instances  of  some  or 
othermost  confessedly  wiclted  actions;  against  which  God 
had  directed  those  ordinary  means  of  counselling  and  de- 
horting  men,  and  which  yet  it  is  most  certain  he  did  fore- 
know they  would  do.  As  though  it  was  so  punctually 
determined  even  h  to  a  day,  and  was  (though  not  so  punc- 
tually i)  foretold  unto  Abraham,  how  long,  from  that  lime.k 
his  seed  should  be  strangers  in  a  land  that  was  not  theirs; 
vet  how  frequent  are  the  counsels  and  warnings  sent  tc 
'Pharaoh  to  dismi.ss  them  sooner;  yea,  how  often  are  Moses 
and  Aaron  directed  loclaimtheir  liberty,  and  exliorl  Pha- 
raoh to  let  them  go,  and  at  the  same  time  told,  i  he  should 
not  hearken  to  them.  Nor  indeed  is  it  more  seldom  said 
that  the  Lord  hardened  Pharaoh's  heart,  lest  he  should. 
Though  it  may  be  a  doubt  whether  those  pas.sagesbe  truly 


h  E<o<I.  li.  41. 

k  Whnl  there  ii  ofclifflcully  < 
Uw  late  letter  to  the  Dciit. 


'  doubt  about  this  piophccy.Bee  fully  clrarcd  i 


OF  GOD'S  PRESCIENCE,  Ac. 


117 


translated;  for  the  gentler  meaning  of  the  Hebrew  idiom 
being  well  known,  it  would  seem  more  agreeable  to  the 
text,  to  have  expressed  only  the  intended  ^ense,  than  to 
have  strained  a  word  lo  the  very  utmost  of  its  literal  im- 
port, and  manifestly  beyond  what  was  intended.  Aller 
the  like  manner  is  the  prophet  Ezekiel  sent  to  the  revolted 
Israelites.  And  directed  lo  speak  to  them  with  God's 
own  words,  the  sum  and  purport  whereof  was  to  warn 
and  dehort  them  from  their  wicked  ways  lest  ihey  should 
die;  when  as  yet  it  is  plainly  lold  him,  but  the  house  of 
Israel  will  not  hearken  lo  thee,  for  they  will  not  hearken 
to  me.™  Unio  which  same  purpose  it  is  more  pertinent, 
than  neces.sar)-  lo  be  added,  that  our  Saviour's  own  plain 
assertions  that  he  was  the  Son  of  God,  the  many  miracles 
by  which  he  confirmed  il,  and  his  frequent  exhortations  to 
the  Jews  lo  believe  in  him  thereupon,  had  a  manifest  ten- 
dency 10  make  him  be  known  and  believed  to  be  so,  and 
consequently  lo  prevent  that  most  horrid  act  of  his  cruci- 
fixion; for  it  is  said,  and  the  matter  speaks  itself,  that,  if 
they  had  known  ihey  would  not  have  crucified  the  Lord 
of  glory:"  notwiilisianding  that  it  was  a  thing  which 
God's  hand  and  counsel  had  determined  before  to  be  done." 
That  is,  foreseeing  wicked  hands  would  be  prompted  and 
ready  for  this  tragic  enterprise,  his  sovereign  power  and 
wise  counsel  concurred  with  his  foreknowledge  .so  only, 
and  not  with  less  latitude,  lo  define  or  determine  the 
bounds  and  limits  of  that  malignity,  than  to  let  it  proceed 
imto  this  execution.  And  lo  deliver  him  up  (not  by  any 
formal  resignation,  or  surrender,  as  we  well  know,  but  per- 
mitting him)  thereunto.  Though  the  same  phrase  of  de- 
livering him  hath,  elsewhere,  another  notion,  of  assigning 
or  appointing  him  to  be  a  propitiation  for  the  sins  of  men, 
by  dying;  which  was  done  by  mutual  agreement  between 
both  the  parties,  him  that  wa.s  to  propitiate,  and  him  who 
was  to  be  propitiated.  In  which  respect  our  Saviour  is 
also  said  to  have  given  himself  for  the  same  purpose  ;p 
which  purpose  it  was  determined  not  to  hinder  prepared 
hands  lo  execute  in  this  way. 

Now  if  it  did  appear  but  in  one  single  instance  only,  that 
the  blessed  God  nid  foreknow,  and  dehort  from  ihe  same 
act,  il  will  be  plainly  consequent,  that  his  warnings,  and 
dehortalions  from  wicked  actions  in  the  general,  can  wilh 
no  pretence  be  alleged  as  a  proof  against  his  universal  pre- 
science. For  if  the  argument,  he  dehorted  from  the  doing 
such  an  action,  therefore  he  did  not  foreknow  it,  would  be 
able  to  conclude  any  thine,  it  must  be  of  sufficient  force  to 
conclude  universally;  which  it  cannot  do,  if  but  a  single 
instance  can  be  siven,  wherein  it  is  apparent  he  did  both 
dehort  and  foreknow.  It  can  only  pretend  to  raise  the 
doubt  which  we  have  in  hand  to  discuss,  how  fitlv,  and 
with  what  wisdom  and  sincerity,  he  can  be  understood  to 
interpose  his  counsels  and  monitions  in  such  a  case. 

Sect.  VI.  Wherefore  nothing  remains  but  to  consider 
how  these  may  be  reconciled,  and  made  appear  to  be  no 
way  in  onsistent  wilh  one  another.  Nor  are  we  to  appre- 
hend herein  so  great  a  difficulty,  as  it  were  lo  reconcile 
his  irresistible  pre-determinative  concurrence  to  all  actions 
of  the  creature,  even  those  that  are  in  themselves  most 
malignanlly  wicked,  wilh  the  wisdom  and  righteousness 
of  his  laws  against  them,  and  severest  punishmenls  of  them 
according  to  those  laws.  Which  sentiments  must,  I  con- 
ceive, to  any  impartial  understanding,  leave  it  no  way  suf- 
ficiently explicable,  how  the  influence  and  concurrence, 
the  holy  God  halh  to  the  worst  of  actions,  is  to  be  distin- 
guished from  thai  which  he  affords  lo  the  best;  wherein 
such  inherently  evil  actions  are  less  to  be  imputed  to  him 
who  forbids  them,  than  to  the  malicious  tempter  who 
prompts  to  them,  or  the  actor  that  does  them  ;  or  wherein 
not  a  great  deal  more.  And  leave  it  undeniable,  that  the 
matter  of  all  his  laws,  in  reference  lo  all  such  actions  that 
ever  have  been  done  in  the  world,  was  a  simple  and  mo.st 
natural  impossibility.  Nothing  being  more  apparently  so, 
than  eiiher  not  to  do  an  action  whereto  the  agent  is  deter- 
mined by  an  infinite  power;  or  lo  separate  the  malignity 
thereof,  from  an  intrinsically  evil  action;  and  that  this 
natural  impossibility  of  not  sinning  was  the  ineluctable 
fate  of  his  (at  first)  innocent  creatures.  Who  also  (as  the 
case  is  to  be  conceived  of  with  the  angels  that  kept  not 
their  first  station)  must  be  understood  irreversibly  con- 
m  Em*,  m.  l.  n  l  Cor.  li. 


demned  10  the  suffering  of  eternal  punishment,  for  the 
doing  of  what  it  was  (upon  these  lerms)  so  absolutely 
impossible  lo  them  to  avoid. 

BFXT.  VII.  This  loo  hard  province  the  present  design 
pretends  not  lo  intermeddle  in,  as  being  neither  appre- 
hended manageable,  for  those  briefly  mentioned  considera- 
tions, and  many  more  that  are  wont  lo  be  insisted  on  in 
ihis  argument. 

Nor  indeed  at  all  necessary ;  for  though  many  consider- 
ations have  been,  wilh  great  subtlety,  alleged  and  urged  to 
this  purpose,  by  former  and  some  modern  writers,  (which 
il  is  besides  the  design  of  these  papers  severally  lo  discuss,) 
these  two,  which  seem  the  most  importunate  and  enforc- 
ing, will,  I  conceive,  be  found  of  little  force;  and  then, 
ihe  less  strength  which  is  in  others,  will  be  nothing  for- 
midable :  ri-.  that  it  necessarily  belongs  lo  the  Original 
and  Fountain  Being,  to  be  the  first  Cause  of  whatsoever 
being;  and  consequently  that  what  ihere  is  of  positive 
being  in  any  the  most  wicked  action,  must  principally  owe 
itself  to  the  determinative  productive  influence  ol  this  first 
and  sovereign  Cause.  Otherwise  it  would  seem  there 
were  some  being  that  were  neither  primum,  nor  a  prima. 

And  again,  (which  we  are  more  concerned  lo  consider, 
because  it  more  concerns  our  present  subject,)  that  it  were 
otherwise  impossible  God  should  forekTiow  ihe  sinful  ac- 
tions of  men,  (many  whereof,  as  halh  been  observed,  he 
hath  foretold,)  if  their  futuriticm  were  a  mere  contingency, 
and  dependeti  on  the  uncertain  will  of  the  subordinate 
agent,  not  determined  by  the  supreme.  But  neither  of 
these  seem  able  lo  infer  the  dismal  conclusion  of  God's  con- 
curring by  a  determinative  influence  unto  wicked  actions. 
Nol  the  fcjrmer :  for  it  may  well  be  thought  sufliciently 
to  salve  the  rights  and  privileges  of  the  first  Cause,  lo 
a.ssert  that  no  action  can  be  done  but  by  a  power  derived 
from  il ;  which  in  reference  lo  forbidden  actions,  intelli- 
gent creatures  may  use  or  nol  use  as  they  please,  without 
over-asserting,  that  they  must  be  irresistibly  determined 
also,  even  to  the  worsl  of  actions  done  by  them.  Besides 
that  it  seems  infinitely  lo  detract  from  the  perfection  of  the 
ever-blessed  God,  to  affirm  he  was  nol  able  lo  make  a 
creature,  of  such  a  nature,  as,  being  continually  sustained 
by  him,  and  supplied  with  power  ever\'  moment  suitable 
lo  its  nature,  should  be  capable  of  acting  unless  whatso- 
ever he  thus  enables,  he  determine  (that  is,  for  il  can 
mean  no  less  thing,  impel  it  lo  do  also.  And  except  it 
were  affirmed  impossible  to  God  lo  have  made  such  a 
creature,  (that  is,  that  it  implied  a  contradiction,  which 
certainly  can  never  be  provecf,)  there  is  no  imaginable  pre- 
tence why  it  should  not  be  admitted  he  halh  done  il ; 
rather  than  so  fatally  expose  the  wi.Mlom,  goodness,  and 
righteousness  of  God,  by  supposing  him  to  have  made  laws 
for  his  reasonable  creatures,  impossible,  through  his  own 
irresistible  counter-action,  lo  be  observed  ;  and  aAerwards 
to  express  himself  displeased,  and  adjudge  his  creatures  to 
eternal  punishments,  for  nol  observing  them. 

I  am  not  altogether  ignorant  what  attempts  have  been 
made  to  prove  it  impossible,  nor  again,  what  halh  been 
done  lo  manifest  the  vanity  of  those  attempts.  But  I 
must  confess  a  greater  disposition  to  wonder,  thai  ever 
such  a  thing  should  be  disputed,  than  di.spuie  so  plain  a 
case.  And  that  a  matter  whereupon  all  moral  government 
depends,  both  human  and  divine,  should  not  have  been 
determined  at  the  first  sight.  'Tis  nol  hard  for  a  good  wit 
to  have  somewhat  lo  say  for  any  thing.  But  to  dispute 
against  the  common  sense  of  mankind,  we  know  belore- 
hand,  is  but  lo  trifle;  as  the  essay  lo  prove  the  impossi- 
bility of  local  motion.  The  notion  of  the  goodness  and 
righteousness  of  Goii,  methinks,  should  slick  so  clase  to 
our  minds,  and  create  such  a  sense  in  our  souls,  as  should 
be  infinitely  dearer  lo  us  Ihan  all  our  senses  and  powers. 
And  that  we  should  rather  choose  to  have  our  sight,  hear- 
ing, and  motive  power,  or  what  not  besides  disputed,  or 
even  lorn  away  from  us,  than  ever  suffer  ourselves  to  be 
disputed  into  a  belief,  that  the  holy  and  good  God  should 
irresistibly  determine  the  wills  of  men  to.  and  punish,  the 
same  thing.  Nor  is  it  difficult  lo  urge  more  puzzling  so- 
phisms against  Ihe  former,  than  for  this  lauer.  But  the 
efforts  of  a  sophistical  wit  against  sense,  and  more  against 
the  sense  of  our  souls,  and  mast  of  all  against  the  entire 

o  AcU  IT.  m.  P  TiL  ii  II. 


^xj.l;i    l^i:<^ux1v^lljE,iltiljt!<INt<;ti!S 


sum  and  substance  of  all  morality  and  religion,  at  once, 
are  but  like  the  attempt  to  batter  a  wall  of  brass  with 
straws  and  leathers.  Nor  is  the  assault,  on  this  part,  more 
feeble  and  impotent,  than  the  defence  is  wont  to  be  of  the 
other.  For  I  would  appeal  to  the  quick  refined  sense  of 
any  sober  and  pious  mind,  after  serious,  inward  consulta- 
tion with  iu;elf ;  being  closely  urged,  with  the  horror  of  so 
black  a  conception  of  God,  that  he  should  be  supposed 
irresistibly  to  determine  the  will  of  a  man  to  the  hatred  of 
his  own  most  blessed  self,  and  then  to  exact  severest  punish- 
ments for  the  offence  done,  what  relief  it  would  now  be  to 
it,  to  be  only  taught  to  reply,  that  man  is  under  the  law, 
and  God  above  it.  A  defence  that  doubles  the  force  of  the 
assault.  What !  that  God  should  make  a  law,  and  neces- 
sitate the  violation  of  it!  and  yet  also  punish  that  violation  ! 
And  this  be  thought  a  sufficient  salvo,  that  himself  is  not 
subject  to  any  law !  Will  a  quick-scented,  tender  spirit, 
wounded  by  so  unsufferable  indignity,  offered  to  the  holy 
God,  be  any  whit  eased  or  relieved,  by  the  thin  sophistry 
of  only  a  collusive  ambiguity  in  the  word  law  t  which 
sometimes  signifies  the  declared  pleasure  of  a  ruler  to  a 
subject,  in  which  sense  any  eye  can  see  God  can  be  under 
no  law,  having  no  superior.  But  not  seldom,  al.^o,  an 
habitual  fixed  principle  and  rule  of  acting  after  one  steady 
tenor.  In  which  sense  how  manifest  is  it,  that  the  perfect 
rectitude  of  God's  own  holy  gracious  nature  is  an  eternal 
law  to  him,  infinitely  more  stable,  and  immutable,  than 
the  ordinances  of  day  and  night  I  Or  what  relief  is  there 
in  that  dream  of  the  supposed  possibility  of  God's  making 
a  reasonable  creature  with  an  innocent  aversion  to  himself ! 
For  what  can  be  supposed  more  repugnant  1  or  what  more 
impertinent?  If  innocent,  how  were  it  punishable  1  A  law 
already  made  in  the  case,  how  can  it  be  innocent  ■? 

But  whatsoever  strength  there  may  be  in  arguments, 
and  replies,  to  and  fro,  in  this  matter ;  that  which  hath  too 
apparently  had  greatest  actual  efficacy,  with  many,  hath 
been  the  authority  and  name  of  this  or  that  man  of  repu- 
tation, and  the  force  of  that  art  of  imputing  a  doctrine, 
already  under  a  prejudicial  doom,  to  some  or  other  ill-re- 
puted former  writer.  I  profess  not  to  be  skilled  in  the  use 
of  that  sort  of  weapons.  And  what  reputation  ought  to  be 
of  so  great  value  with  us,  as  that  of  God  and  religion  1 
Though  if  one  would  take  that  invidious  course,  it  were 
easy  to  evince,  that  such  a  predeterminative  influx  to  the 
production  of  all  whatsoever  actions,  is  the  dearly  espoused 
notion  of  one,  of  as  deservedly  an  ill  character,  as  ever 
had  the  name  of  a  Christian  "writer.  And  whether  he 
would  not  take  that  name  for  a  dishonour  to  him,  I  pre- 
tend not  to  know.  But  let  us  take  this  sober  account  of 
the  present  ca.se,  that  in  this  temporary  state  of  trial,  the 
efficacious  grace  of  God  is  necessary  to  actions  sincerely 
good  and  holy  ;  which  therefore  all  ought  undespairingly 
to  seek  and  pray  for.  But  that  in  reference  to  other  ac- 
tions, he  doth  only  supply  men  with  such  a  power,  as 
whereby  they  are  enabled,  either  to  act,  or,  in  many  in- 
stances, (and  especially  when  they  attempt  any  thing  that 
is  evil,)  to  suspend  their  own  action.  And  surely  it  carries 
so  unexceptionable  a  face  and  aspect  with  it,  that  no  man 
that  is  himself  sober,  will  think  the  worst  name,  of  who- 
soever shall  have  said  the  same  thing,  were  a  prejudice  to 
it ;  or  should  more  oblige  him  to  reject  it,  than  we  would 
think  ourselves  obliged  to  throw  away  gold,  or  diamonds, 
because  an  impure  hand  hath  touched  them;  or  to  deny 
Christ,  because  the  devils  confessed  him.  Though  also,  if 
any  should  impute  the  so  stating  of  this  matter  to  any 
author,  that  hath  been  wont  to  go  under  an  ill  name  and 
character,  in  the  Christian  church ;  there  were  a  great  over- 
sight committed  ;  to  .say  no  harder  thing  of  it.  For  the 
writers  whose  names  would  be  supposed  a  prejudice,  have 
neither  said  the  same  ihing,  nor  with  the  same  design. 
They  would  have  this  indeiermination  of  the  power  afforded 
to  the  creature,  to  be  so  universal,  as  to  extend  equally  to 
evil  actions  and  to  good.  And  have  asserted  it  with  a 
manifest  design  to  exclude  efficacious  grace,  in  reference 
to  the  best  actions.  Whereas  thir.  account  would  make  it 
not  of  so  large  extent:  (as  it  were  verj'  unreasonable  any 
should:)  for  though  it  may  well  be  supposed  extendible 
to  many  actions,  besides  those  that  are  intrinsically  evil,  or 
to  any  that  are  not  spiritually  good,  yet  nothing  enforces 
(nor  can  it  be  admitted)  that  it  should  actually  and  always 


extend  so  far.  For  who  can  doubt  but  God  can  overrule 
the  inclinations  and  actions  of  his  creature,  when  he 
pleases;  and,  as  shall  best  consist  with  his  wisdom,  ana 
the  purity  of  his  nature,  either  lay  on  or  take  ofi'  his  de- 
termining hand.  Nor  is  it  here  asserted  with  any  other 
design,  than  to  exempt  the  blessed  God,  as  far  as  is  pos- 
sible, from  a  participation  in  the  evil  actions  of  his  crea- 
tures; in  the  meantime  entitling  him  most  entirely  to 
those  that  are  sincerely  good.  "Though  it  must  be  left 
imputable  to  men  themselves  (it  being  through  their  own 
great  default)  if  they  have  not  the  grace  which  might 
eflectually  enable  them  to  do  such  also.  And  as  for  the 
latter.  l"his  supposed  indetermination  of  the  human  will, 
in  reference,  especially,  to  wicked  actions,  is  far  from 
being  capable  of  inferring,  that  God  cannot  therefore 
foreknow  them  ;  or  any  thing  more,  than  that  we  are  lefl 
ignorant  of  the  way,  how  he  foreknows  them.  And  how 
small  is  the  inconvenience  of  acknowledging  that,  yea,  and 
how  manifest  the  absurdity  of  not  acknowledging  the  like, 
in  many  cases!  since  nothing  is  more  certain,  than  that 
God  doth  many  things  besides,  whereof  the  manner  how 
he  does  them,  we  can  neither  explicate  nor  understand  ! 
For  neither  is  it  difficult  to  assign  instances  more  than 
enough  of  actions  done  by  ourselvesof  the  manners  whereof 
we  can  give  no  distinct  account,  as  those  of  vision,  intel- 
lection, with  sundry  others. 

Some  have  been  at  great  pains  we  well  know  to  explain 
the  manner  of  God's  foreknowledge  of  these  futurities, 
otherwise  than  by  laying  the  foundation  thereof  in  his 
supposed  efficacious  will  or  decree  of  them.  They  that 
can  satisfy  themselves  with  what  Thomas  and  Scotus  have 
attempted,  and  the  followers  of  them  both;  that  can  un- 
derstand what  it  is,  with  the  one,  for  all  things  to  be  eter- 
nally present  to  the  Divine  intellect  in  esse  reali,  and  not 
understand  by  it,  the  world  to  have  been  eternal.  Or, 
what  with  the  other,  that  they  be  all  present  only  in  esse 
rcprcsenlaliro,  and  not  understand  by  it  barely  that  they 
are  all  known,  and  no  more,  (which  seems  like  the  expli- 
cation of  the  word  invasion  by  invasion,)  let  them  enjoy 
their  own  satisfaction.  For  my  own  part,  I  can  more 
easily  be  satisfied  to  be  ignorant  of  the  modus  or  medium 
of  his  knowledge,  while  I  am  sure  of  the  thing;  and  I 
know  not  why  any  sober-minded  man  might  not  be  so  too. 
While  we  must  all  be  content  to  be  ignoraiit  of  the  manner, 
yea,  and  nature  too,  of  a  thousand  things  besides,  when  that 
such  things  there  are,  we  have  no  doubt.  And  when  there 
are  few  things,  about  which  we  can,  with  less  disadvantage, 
suflfer  our  being  ignorant ;  or  with  less  disreputation,  pro- 
fess to  be  so.  It  cannot  therefore  be  so  aflfnghtful  a  thing, 
to  suppose  God's  foreknowledge  of  the  most  contingent 
future  actions,  well  to  consist  with  our  ignorance  how 
he  foreknows  them,  as  that  we  should  think  it  necessary 
to  overturn  and  mingle  heaven  and  earth,  rather  than 
admit  it. 

Sect.  VIII.  Wherefore  waving  that  imfeasible,  imne- 
cessarv,  and  unenjoined  task,  of  defending  God's  predeter- 
minative concourse  unto  sinful  actions;  our  encounter 
must  only  be  of  the  more  superable  difficulty,  to  reconcile 
his  prescience  of  them  with  hisprovisionsagainstthem,  t.  J. 
how  fitly  the  wise  and  holy  God  can  have  interposed  his 
precautions  and  dissuasioris,  in  their  own  nature,  aptly 
tending  to  withhold  and  divert  men  from  those  evil  ac- 
tions, which  he  yet  foresees  they  will  do.  And  it  is,  in  the 
first  place,  evident,  there  can  be  no  pretence  to  allege  that 
there  is  any  such  repusnancy  in  the  matter,  as  shall  amount 
tn  a  contradiction,  so  much  a.<  virtual,  or  which  the  things 
signified,  on  the  one  part  and  the  other,  can  be  understood 
anv  way  to  import,  that  indeed  there  should  be  a  direct 
and  explicit  contradiction  between  forek-nowing  and  de- 
horting,  we  may,  at  first  sight,  perceive  the  terms  cannot 
admit ;  for  there  is  nothing  enunciated  (affirmed  or  denied) 
in  either.  But  let  the  sense  of  both  be  resolved  into  pro- 
positions, capable  of  being  confronted  to  one  another,  and 
all  that  can  be  made  of  the  former,  will  only  come  to  this, 
"  You  will  do  such  a  thing,"  and  of  the  latter,  no  more 
but  this,  "You  ought  not  to  do  it :"  these  are  at  as  great 
distance,  as  can  be  imagined,  from  grating  upon,  or  jarring 
with,  one  another.  And  wherein  is  the  indecorum  of  il, 
that  both  these  effata  should  proceed  from  the  same  mouth, 
viz.  of  a  governor,  or  one  that  hath  authority  over  others. 


OF  GOD'S  PRESCIENCE,  &c. 


119 


We  will,  for  discourse  sake,  suppose  a  prince  endowed 
jvith  the  gift  or  spirit  of  prophecy.  This  mo«'  will  ac- 
Knowledge  a  great  perfection,  added  to  whatsoever  other 
his  accomplishments.  And  suppose  we  this  his  prophetic 
ability  so  large,  as  to  extend  to  most  events  thai  shall  fall 
out  within  his  dominions.  Is  it  hereby  become  unfit  for 
him  to  govern  his  subjects  bv  laws,  or  any  way  admonish 
them  of  their  duty  1  Hath  this  perfection  so  much  dimin- 
ished him  as  to  depose  him  from  his  government  1  It  is 
not  indeed  to  be  dissembled,  that  it  were  a  dilficulty  to 
determine,  whether  such  foresight  were, /or  himself,  better 
or  worse.  Boundless  knowledge  seems  only  in  a  fit  con- 
junction with  as  unbounded  power.  But  it  is  altogether 
unimaginable  that  it  should  destroy  his  relation  to  his  sub- 
jects. As  what  of  it  were  left,  if  it  should  despoil  hira  of 
his  legislative  power,  and  capacity  of  governing  according 
to  laws  made  by  it  1  And  to  bring  back  the  matter  to  the 
supreme  Ruler :  Let  it  for  the  present  be  supposed  only, 
that  the  blessed  God  hath,  belonging  to  his  nature,  the 
universal  prescience  whereof  we  are  discoursing;  we  will, 
surely,  upon  that  supposition,  acknowledge  it  to  belong  to 
him  as  a  perfection.  And  were  it  reasonable  to  atBrmthat 
by  a  perfection  he  is  disabled  for  government;  or  were  it 
a  good  consequence,  "  He  foreknows  all  things,  he  is 
therefore  unfit  to  govern  the  world." 

Sect.  IX.  And,  that  we  may  consider  the  matter  more 
narrowly,  would  the  supposition  of  such  foreknowledge  in 
God,  make  that  cease  to  be  man's  duly,  which  had  other- 
wise been  sol  and  take  away  the  differences  of  good  and 
evil  1  'Would  it  nullify  the  obligation  of  God's  law,  and 
make  man'sown  inclination  hisonly  rule  1  or,  if  it  be  said, 
because  it  is  foreknown,  man  will  do  such  a  thing,  there- 
fore he  may,  where  is  the  connexion  t  For  what  influence 
can  foreknowledge  have,  to  alter  or  efl'ect  any  way,  either 
the  nature  of  the  thing  foreknown,  or  the  temper  of  the 

fierson  that  shall  do  it ;  any  more  than  the  present  know- 
edge  of  the  same  thing,  now  in  doing?  which  knowledge 
none  would  deny  to  God;  and  which,  when  it  occurs  to  a 
man,  is  no  more  understood  to  make  an  evil  action  inno- 
cent, than  the  action  makes  the  eye  guilty,  of  hiin  that 
beholds  it  only,  and  detests  it  at  once.  Surely  what  is,  in 
its  own  nature,  whether  good  or  evil,  can  never  not  be  so, 
be  it  foreknown  or  not  foreknown. 

But  if  what  was  otherwise  man's  duty,  be  still  his  duty, 
what  can  make  it  unlit  that  it  be  declared,  and  made 
known  to  him  to  be  so  ?  and  how  is  that  otherwise  to  be 
done,  than  by  these  disputed  means  ?  yea  (for  this  is  the 
case)  what  can  make  it  less  fit,  than  it  would  be  that  God 
should  cease  to  rule  over  the  world ;  and  quit  the  right  of 
his  government  to  his  revolted  creatures,  upon  no  other 
reason,  than  only  that  he  foresees  they  have  a  mind  to  in- 
vade it  ■?  It  may  now  perhaps  be  said,  all  this  reasoning 
tends  indeed  to  establish  the  contrary  assertion,  that  not- 
withstanding God  do  foreknow  man's  sin,  it  is  however 
neces.sary  he  forewarn  him  of  it — but  it  answers  not  the 
objected  difficulty,  rt>.  how  reasonably  any  such  means  are 
used  for  an  unattainable  end.  As  it  is  rnanifest,  the  end, 
man's  obedience,  cannot  be  attained  when  it  is  foreknown 
he  will  not  obey. 

Sect.  X.  It  may  here,  before  we  proceed  further,  not  be 
unseasonable  to  consider,  (a  matter,  as  is  known,  wont  to 
be  much  vexed  in  the  schools,)  how  God  may  be  said  to 
act  for  any  end  at  all.  And  it  appears  very  certain,  that 
he  who  is  so  every  way  absolutely  perfect  and  happy,  can- 
not be  thought  to  intend  and  pursue  an  end,  after  the  same 
manner  as  we  are  wont  to  do.  'We  being  conscious  to 
ourselves  of  indigency,  or,  at  the  best,  of  obligation  to  the 
Author  of  our  beings,  are  wont  to  design  this  or  that  end 
for  the  relieving  of  ourselves,  or  the  approving  ourselves 
to  him.  And,  our  satisfaction  depending  upon  the  attain- 
ment of  ii,  we  solicitously  deliberate  about  the  fittest  means 
to  attain  it ;  and  are  tossed  with  various  passions,  of  desire, 
and  hope,  and  fear,  and  joy,  and  grief,  according  as  the 
end  is  apprehended  more  or  less  excellent,  or  likely  to  be 
attained;  varying  often  oar  course  upon  new  emergencies, 
as  this  or  that  may  probably  promote  or  hinder  tne  suc- 
cess of  our  pursuit.  In  short,  we  pursue  ends,  as  being 
both  impatient  of  disappointment,  and  uncertain  of  their 
attainment. 


The  blessed  God,  being  indigent  of  nothing,  nor  under 
obligation  to  any  one,  cannot  be  supposed  to  propound  an 
end  to  himself  as  that  whereupon  his  satisfaction  depends, 
which  were  inconsistent  with  his  already  complete  felicity, 
and  would  argue  him  but  potentially  happy.  But  acting 
always  from  an  immen.se  self-sufficient  fulnessof  life,  and 
of  all  perfections,  doth  ever  satisfy  himself  in  himself,  and 
take  highest  complacency  in  the  perfect  goodness,  con- 
gruity,  and  rectitude  of  his  own  most  holy  will  and  way. 
And  again,  as  he  doth  not  seek  a  yet  unaitained  satisfac- 
tion, in  any  end  he  can  be  supposed  to  propound  to  him- 
self; so  nor  can  he  be  thought  to  deliberate,  as  we  are 
wont  to  do,  concerning  the  means  of  efl'ecting  any.  For 
deliberation  would  imply  doubtfulness  and  uncertainty, 
which  his  absolute  perfection  cannot  admit ;  nor  doth  need, 
the  whole  frame  and  compass  of  things  intended  by  him, 
m  their  distinct  references  and  tendencies,  being,  at  once, 
present  to  his  all-comprehending  view  ;  so  that  there  can 
be  no  place  for  any  intermediate  knowledge  with  him,  or 
for  any  new  resolves  thereupon.  Known  to  the  Lord  are 
all  his  works  from  the  beginning  of  the  world.i 

Sf.ct.  XI.  This  being  premised ;  it  is  now  further  to  be 
considered,  that  howsoever  one  end  oftentimes  is  not  at- 
tained, unto  which  the  publicly  extant  declarations  of  the 
Divine  will  have  a  visible  aptitude,  viz.  the  obedient  com- 
pliance of  men  with  them  ;  another  more  noble  end  was, 
however,  attainable,  not  unbecoming  the  designment  of  the 
Divine  wisdom,  and  which  it  was  every  way  most  worthy 
of  God  to  be  more  principally  intent  upon.  It  is  fit  the 
mention  of  this  be  prefaced  with  an  obvious  remark; — that 
the  misapprehension  of  the  state  of  things  between  God 
and  man  doth,  in  great  part,  owe  itself  to  our  aptness  to 
compare  unduly  the  Divine  government  with  that  of 
.secular  rulers ;  and  our  expectation  to  find  them  in  all 
things  agrceinir  with  each  other.  Whereas  there  cannot 
but  be  a  vast  difference,  between  the  constitution  and  end 
of  God's  government  over  his  creatures,  and  more  espe- 
cially mankind,  £md  that  of  man  over  his  fellow-creatures 
of  the  same  kind.  The  government  of  secular,  human 
rulers,  can  never  be,  in  the  constitution  of  it,  altogether 
absolute,  nor  ought,  in  the  design  of  it,  primarily  to  intend 
the  personal  advantage  of  the  ruler  himself,  who  as  much 
depends  upon  his  subjects,  and  hath  (at  least)  as  great 
need  of  them,  as  they  can  be  understood  to  have  of  him. 
But  as  to  the  blessed  God  the  matter  is  apparent,  and  hath 
its  own  triumphant  evidence,  that  since  he  is  the  original 
and  root  of  all  being,  that  all  things  are  mere  dependencies 
upon  his  absolute  pleasure,  and  entirely  of  him,  and  by 
him,  all  ought  to  be  to  him,  that  he  alone  might  have  the 
glon,-.' 

Wherefore,  it  must  be  asserted,  and  cannot  fail  of  ob- 
taining to  be  acknowledged,  by  every  impartial  and  sober 
considerer  of  things,  that  there  is  a  much  more  noble  and 
important  end,  that  all  God's  public  edicts  and  declara- 
tions to  men,  (the  instruments  of  his  government  over 
them,)  do  more  principally  aim  at,  than  their  advantage, 
ric.  the  dignity  and  decorum  of  his  government  itself;  and 
that  he  may  he  found  in  ever)-  thing  to  have  done  as  be- 
came him,  and  was  most  worthy  of  himself.  And  what 
could  be  more  so,  than  that  he  should  testify  the  aversion 
of  his  own  pure  and  holy  nature,  to  whatsoever  was  un- 
holy and  impure,  his  love  of  righteousness  and  compla- 
cency to  be  imitated  herein,  together  with  his  steady,  gra- 
cious propension  to  receive  all  them  into  the  communion 
of  his  own  felicity  or  blessedness  (for  the  Redeemer's  sake) 
who  should  herein  comply  with  him  1  Nor  are  we  to  un- 
derstand that  he  herein  so  designs  the  reputation  of  his 
government,  as  men  are  often  wont  to  do  things  out  o( 
design  for  their  interest  in  that  kind,  that  are,  otherwise, 
against  their  overruled  inclination.  But  we  are  to  accoun' 
these  his  declarations  (ahhough  they  are  acts  of  an  intel 
ligent  Agent,  and  the  products  of  wisdom  and  counsel, 
yet  also)  the  spontaneous  emanations  of  his  own  holy  and 
gracious  nature,  such  as  wherein  he  most  fully  agrees, 
and  consents  with  himself.  And  is  it  now  to  be  ex 
peeled,  that  because  he  foresees  men  will  be  wicked,  and 
do  what  shall  be  unworthy  of  them,  he  must  therefore  lay 
aside  his  nature,  and  omit  to  do  what  shall  be  worthy  ol 
himself? 


130 


THE  RECONCILEABLENESS 


Sect.  XII.  And  hereupon  it  maybe  expected,  the  more 
ingenuous  and  candid  will  allow  themselves  to  think  the 
matter  tolerably  clear,  in  reference  to  the  former  part  of 
the  proposed  difficulty ;  i.  c.  will  apprehend  this  way  of 
dealing  with  men  not  imprudent,  or  inconsistent  with  the 
Divine  wisdom,  since,  though  one  end,  in  a  great  part,  fail, 
yet  another,  more  valuable,  is  attained.  But  yet,  as  to 
the  latter  part,  the  difficulty  may  still  urge,  riz.  how  it  can 
stand  with  sincerity  ;  whereas  that  end  also  which  fails, 
seems  to  have  been  most  directly  intended,  that  the  blessed 
God  should  .seem  so  earnestly  intent  upon  it :  since  it  is 
hardly  conceivable,  that  the  same  thing  should  be,  at  once, 
seriously  intended  as  an  end,  and  yet,  at  the  same  time, 
give  the  eye,  which  seems  to  design  it,  no  other  prospect 
than  of  a  thing  never  to  be  brought  to  pass. 

Wherefore  we  are  next  to  consider,  that  we  may  pro- 
ceed gradually,  and  not  omit  to  say  what  is  in  ilseli'  con- 
siderable ;  though  it  is  not  all  (which  cannot  be  said  at 
once)  that  is  to  be  said; — that  the  public  declarations  of 
the  Divine  will,  touching  man's  duty,  do  attain  that  very 
end,  his  obedient  compliance  therewith,  in  great  part,  and 
as  to  many  (although  it  be  foreknown  they  will  prove  in- 
effectual with  the  most)  are  the  no  less  successful,  than  the 
apt,  meems  of  attaining  it.  Nor,  certainly,  if  it  were  fore- 
known the  world  would  be  so  divided,  as  that  some  would 
obey,  and  others  not  obey,  was  it  therefore  the  fittest 
course,  that  these  two  sorts  should,  by  some  extraordinary 
act  of  providence,  be  carefully  severed  from  each  other ; 
and  those  be  dealt  withal  apart  from  the  rest.  But  rather, 
that  the  Divine  edicts  should  be  of  a  universal  tenor,  and 
be  directed  to  all  as  they  are  ;  the  matter  of  them  being  of 
universal  concernment,  and  equally  suitable  to  the  com- 
mon case  of  all  men. 

Sect.  XIII.  Neither  yet  was  it  necessary,  that  effectual 
care  should  be  taken,  they  should  actually  reach  all,  and 
be  applied  to  every  individual  person.  Since  it  is  appa- 
rently to  be  resolved  into  the  wickedness  of  the  world, 
that  they  do  not  so;  and  that  there  is  not  a  universal  dif- 
fusion of  the  gospel  into  every  part.  For  it  being  evident 
to  any  one's  reflection,  that  men  are  in  a  state  of  apostacy 
and  defection  from  their  Maker  and  common  Lord,  and 
therefore  subject  to  his  displeasure ;  whereas  the  merciful 
God  hath  done  his  own  part,  and  so  much  beyond  what 
was  to  be  expected  from  him;  issued  out  his  proclama- 
tions of  peace  and  pardon,  upon  so  easy  and  indulgent 
terms,  as  are  expressed  in  his  go.'^pel ;  if,  hereupon,  men 
also  did  their  part,  behaved  themselves  suitably  to  the  ex- 
igency of  their  case,  and  as  did  become  reasonable  crea- 
tures, fallen  under  the  displeasure  of  their  Maker,  (whereof 
their  common  condition  affords  ,so  innumerable,  so  preg- 
nant proofs,)  the  .gospel,  wheresoever  it  should  arrive, 
woulcl  have  been  entertained  with  so  great  a  transport  of 
joy,  and  so  ready  and  universal  acceptance,  as  very  soon 
to  have  made  a  great  noise  in  the  world  ;  and  being  found 
to  be  of  a  universal  tenor  and  concernment,  and  that 
what  it  says  to  one  nation,  it  equally  says  the  same  to  every 
one;  it  could  not  but  be,  that  messengers  would  inter- 
changeably have  run  from  nation  to  nation ;  some  to  com- 
municate, others  to  inquire  alter,  those  strange  tidings  of 
great  joy  unto  all  people,  lately  sent  from  heaven ;  con- 
cerning the  Emmanuel, God  with  us;  God, again  upon  his 
return  to  man,  and  now  in  Christ  reconciling  the  world  to 
himself.  And  thus  how  easily,  and  even  naturally,  would 
the  gospel  soon  have  spread  itself  through  the  world !  es- 
pecially the  merciful  God  having  so  provided,  that  there 
should  be  an  office  con.stituted,  and  set  up;  a  sort  of  men, 
whose  whole  business  it  should  be,  to  propagate  and  pub- 
lish those  happy  tidings.  But  that  men  should  so  indulge 
their  sensual,  terrene  inclination,  as  not  at  all  to  use  their 
understandings  and  considering  power,  about  other  mat- 
ters than  only  what  are  within  the  sight  of  their  eye,  when 
by  so  easy  and  quick  a  turn  of  thoughts  they  might  feel 
and  find  out  who  made  them,  and  was  the  Original  of 
their  life  and  being,  and  that  things  are  not  right,  and  as 
they  should  be,  between  him  and  them;  and  so  by  what 
is  within  the  compass  of  natural  revelation,  be  prepared 
for  what  is  supernatural.  And  not  that  only,  but  to  that 
stupidity,  by  which  they  are  unapt  to  inquire  after  and 
receive,  to  add  that  ohsiinalc  malignity  by  which  they 
are  apt  to  reject  and  oppose  the  mercifiil  discoveries  anH 


overtures  of  their  offended,  reconcileable  Creator  and 
Lord.  How  manifestly  doth  this  devolve  the  whole  busi- 
ness of  the  little,  slow  progress  of  the  gospel  in  the  world, 
upon  themselves  only !  As  suppose  we  a  prince  of  the 
greatest  clemency,  benignity,  and  goodness,  Irom  whom  a 
whole  country  of  his  subjects  have  made  a  most  causeless 
defection  ;  hereupon  to  send  to  the  whole  body  of  the  re- 
bels a  gracious  proclamation  of  free  pardon  upon  (heir 
return  to  their  allegiance  and  duty ;  and  it  only  from 
hence  comes  to  pass,  that  every  individual  person  of  them 
distinctly  understands  not  what  the  message  from  their 
prince  did  import ;  because,  they  that  heard  it  would  not, 
many  of  them,  allow  themselves  to  consider  and  regard  it ; 
and  others  of  them,  with  despiteful  violence,  fell  upon  the 
heralds,  barbarously  butchering  some  of  them,  and  igno- 
miniously  repulsing  the  test :  who  would  not  say,  that 
prince  had  fully  done  his  part,  and  acquitted  himself  an- 
swerably  to  the  best  character,  though  he  should  send  to 
the  rebels  no  further  overtures  'i  Much  more,  if  through 
a  long  tract  of  time,  he  continue  the  same  amicable  en- 
deavours for  their  reducement ;  notwithstanding  the  con- 
stant experience  of  the  same  ill  success ;  who  would  not 
cast  the  whole  business  of  the  continued  ill  imderstanding, 
between  him  and  the  revolters,  upon  themselves'?  and 
reckon  it  impossible,  any  should  be  ignorant,  of  his  kind 
and  benign  inclinations  and  intentions,  if  an  implacable 
enmity,  and  disaffection  to  him  and  his  government,  were 
not  their  common  temper'! 

Though  so  infinitely  do  the  mercies  of  God  exceed 
those  of  the  most  merciful  prince  on  earth,  as  well  as  his 
knowledge  and  power ;  that  wheresoever  there  are  any 
exempt  cases,  we  must  conceive  him  equally  able  and  in- 
clined to  consider  them  distinctly.  And  so  vastly  differ- 
ent may  we  well  suppose  the  degrees  of  happiness  and 
misery  to  be,  in  the  other  world  ;  as  that  there  may  be 
latitude  enough,  of  punishing  and  rewarding  men,  propor- 
tionably  to  the  degrees  of  light  they  have  had,  and  the 
more  or  less  malignity,  or  propension  to  reconciliation, 
was  found  with  them  thereupon. 

Sect.  XIV.  Nor  again  was  it  at  all  incongruous,  or 
unbecoming,  that  the  blessed  God,  this  being  the  common 
temper  and  disposition  of  all  men,  to  reject  his  gracious 
tenciers,  should  provide,  by  some  extraordinan,'  means, 
that  they  might  not  he  finally  rejected  by  all.  For  what 
can  he  more  appropriate  to  sovereignly  (even  where  it  is 
infinitely  less  aosolute)  than  arbitrarily  to  design  the  ob- 
jects of  special  favour '?  Who  blames  a  prince,  for  placing 
special  marks  of  his  royal  bounty,  or  clemency,  here  and 
there  as  he  thinks  fif?  or  that  he  hath  some  peculiar  fa- 
vourites, with  whom  he  familiarly  converses,  whom  he 
hath  won,  by  some  or  other  not  common  inducements,  and 
assured  their  loyal  affection ;  though  there  be  thousands 
of  persons  in  his  dominions  besides,  of  as  good  parts,  dis- 
positions, and  deserts  as  they  1  It  belongs  to  sovereignly, 
only  so  to  be  favourable  to  some,  as,  in  the  mean  lime, 
to  be  just  towards  all.  Yea,  and  it  must  be  acknowledged, 
such  are  the  dispensations  of  the  holy  God  towards  the 
whole  community  of  mankind,  as  import  not  only  strict 
righteousness,  but  great  clemency  and  mercy  also.  Though 
they  might  ea.sily  understand  themselves  to  be  offenders, 
and  liable  to  the  severities  of  his  justice,  they  are  .spared 
by  his  patience,  sustained  by  his  bount)',  protected  by  his 
power;  their  lives  and  properties  are  fenced  by  his  own 
laws.  And  whereas  they  are  become  very  dangerous 
enemies  to  one  another;  and  each  one  his  own  greatest 
enemy  ;  it  is  provided  by  those  laws,  even  for  the  worst  of 
men,  that  none  shall  injure  them,  that  all  love  them,  and 
.seek  their  good.  He  interposes  his  authorily  on  their  be- 
half; and,  if  any  wrong  tnem,  he  takes  it  ibr  an  affront 
done  to  himself  By  the  same  laws  they  are  directed  to 
industry,  frugality,  sobriety,  temperance,  to  exercise  a 
government  over  themselves,  to  bridle  and  subdue  their 
own  exorbitant  lusts  and  passions,  their  more  immediate 
tormentors,  and  the  sources  of  all  thecalajiiities  and  mise- 
ries which  befall  them  in  this  world.  By  all  which  evi- 
dences of  his  great  care,  and  concern  for  their  welfare, 
they  might  understand  him  to  have  favourable  propensions 
towards  them,  and  that  though  they  have  offended  him,  he 
is  not  their  implacable  enemy;  and  might,  by  his  good- 
ness, be  led  to  repentance. 


OP  GOD'S  PRESCIENCE,  4c, 


Yea  and  moreover ;  he  hath  sent  them  a  Redeemer,  his 
own  Son,  an  incarnate  Deity,  who  came  down  into  this 
world,  lull  of  grace  anil  iruili,  upon  the  must  merciliil 
errand.  And  tliey  have  some  ol'  them  lieen  m  transports, 
when  they  have  but  lancied  such  a  descent,  for  the  doing 
ihem  only  some  lighter  good  turn  ;  as  upon  the  cure  of 
the  cripple.  The  gods  (say  they)  are  come  down  in  the 
likeness  of  men  !  •  He  being  filled  with  the  glorious  ful- 
ness of  the  Godhead,  hath  been  a  voluntary  sacrifice  for 
the  sins  of  men  ;  and  if  they  would  believe  and  obey  him, 
they  would  fmd  that  sacrifice  is  accepted,  and  available 
for  them.  And  though  they  arc  disabled  to  do  so  only 
by  their  own  wicked  inclination,  even  again.st  that  also 
they  have  no  cause  to  despair  of  being  relieved,  if  they 
would  (which  they  might)  admit  the  thoughts  of  their  im- 
potency,  and  the  exigency  of  their  case,  and  did  seriously 
implore  Divine  help. 

Sect.  XV.  Now  with  whom  these  methods  succeed 
well,  there  is  no  suspicion  of  insincerity.  Let  us  see 
what  pretence  there  can  be  for  it,  with  the  rest.  It  is  to  be 
considered,  that,  as  to  them  he  doth  not  apply  himself  to 
every,  or  to  any,  person  immediately,  and  severally,  alter 
some  such  tenor  of  speech  as  this,  "  I  know  thee  to  be  a 
profligate,  hopeless  wretch,  and  that  thou  wilt  finally  dis- 
regard whatsoever  I  say  to  thee,  and  consequently  perish 
and  become  miserable.  But  however  (though  I  foresee 
most  certainly  thou  wilt  not,  yet)  I  entreat  thee  to  hear, 
and  obey,  and  live."  Indeed,  sending  a  prophet  to  a  pro- 
miscuous people,  he  foretells  him  of  such  ill  success.' 
But  it  is  not  told  him  he  should  succeed  so  ill  universally, 
and  it  is  implied,  he  should  not. " 

But  the  course  the  great  God  takes,  is  only  to  apply 
himself  to  these  (as  hath  been  said)  in  common  with  the 
rest.  For  if  it  be  said  he  also  applies  himself  to  them  by 
the  private  dictates  of  his  Spirit ;  he  does  not,  by  it,  make 
formed  speeches  to  men.  But  as  to  those  its  common 
motions,  whereby  it  applies  itself  unto  them,  doth  only 
solicit,  in  a  staled  manner  of  operation,  in  and  by  their 
own  reason  and  consciences,  (as  ne  concurs  with  our  infe- 
rior faculties,  and  with  the  inferior  creatures,  suitable  to 
their  natures  and  capacities,)  speaking  no  other  than  their 
own  language,  as  they  are  instructed  out  of  his  word,  or 
by  other  means.  Which  he  usually  continues  to  do,  till 
bv  their  resi-stances,  they  have  sealed  up  their  own  con- 
sciences, and  consequently  (according  to  its  more  ordinary 
fixed  course,  and  laws  of  access  and  recess)  shut  out  the 
Holy  Spirit  both  at  once.  Nor  is  it  more  to  be  expected 
he  should  universally  alter  that  course ;  than  that  he 
should  alter  the  courses  of  the  sun,  moon,  and  stars,  and 
innovate  upon  universal  nature.  So  that  what  is  endea- 
voured for  the  reducement  of  such,  as  finally  refuse  to  re- 
turn, by  particular  applications  to  this  or  that  person,  and 
beyond  what  is  contained  in  the  public  declarations  of  his 
written  word,  is  by  substituted  ministers  and  inferior  agents, 
that  know  no  more  of  the  event,  than  they  do  themselves. 
And  that  this  was  the  fittest  way  of  dealing  with  reason- 
able creatures,  who,  that  will  use  his  own  reason,  sees  not  t 

Sect.  XVI.  Tliat  our  disquisition  may  be  here  a  little 
more  strict  we  shall  inquire  both,— What  may  be  sup- 
posed possible  to  be  alleged  out  of  God's  word,  in  refer- 
ence to  them  that  persist  in  wickedness  till  they  finally 
perish,  which  it  can  be  thought  not  consistent  with  sin- 
cerity, to  have  inserted,  upon  the  supposed  foresight  of  so 
dismal  an  issue.  And  what  more  convenient  course  we 
can  think  of,  which  sincerity  (as  we  apprehend)  would 
have  required. 

As  to  the  former.  It  may,  perhaps,  be  alleged,  that  he 
professes  to  will  the  salvation  of  all  men. «  Not  to  desire 
the  death  of  him  that  dieth.  r  Yea,  and  profes.ses  himself 
grieved  that  any  perish.-  Now  these  things,  compared 
with  his  public  declarations  and  tenders,  directed,  in  a 
universal  tenor,  to  all  men,  carry  that  appearance  and 
show  with  them,  as  if  he  would  have  it  believed,  his  end 
were  to  save  all.  Wherewith  his  foresight  of  the  perdition 
of  so  many  seems  ill  to  agree.  For  how  can  that  end  be 
seriously  intended  which  it  is  foreseen  will  not  be  brought 
about  1  Anil  how  can  it  be  thought  to  consist  with  .sin- 
cerity, that  there  should  be  an  appearance  of  his  having 
such  an  end,  unto  which,  a  .lenous  real  intention  of  it 

•  AcU  liv.  t  Biei.  ill.  I  u  Vct.  21. 


131 

doth  not  correspond  t  Wherefore  we  shall  here  examine, 
what  appearance  such  expressions  as  those  above  recited, 
can,  by  just  interpretation,  be  undersiodd  to  amount  unto. 
And  then  show  tliat  there  is  really  with  the  blessed  God, 
what  doth  truly  and  fully  correspond  to  that  appearance; 
and  very  agreeably  too,  with  the  hypothesis  of  his  t'oresee- 
ing  how  things  will  finally  issue,  with  very  many. 

And  first,  that  we  may  understand  the  true  import  of 
the  expressions  which  wc  have  mentioned,  and  olliers  ot 
like  sound  and  meaning.  We  are  to  consider,  that  though 
being  taken  severally  and  apart,  they  are  not  capable  of  a 
sense,  prejudical  to  the  cause,  the  defence  whereof  we 
have  undertaken,  which  we  shall  afterwards  more  distinctly 
evince,  yet,  it  were  very  injurious,  to  go  about  to  affix 
a  sense  unto  a  single  expression,  without  weighing  the 
general  design  of  the  writings,  whereof  it  is  a  part.  It  were 
quite  to  frustrate  the  use  of  words,  when  a  matter  is  to  be 
represented,  that  is  copious,  and  consists  of  many  parts  and 
branches,  which  cannot  be  comprehended  in  one  or  a 
few  sentences ;  if  we  will  pretend  to  estimate  and  make  a 
judgment  of  the  speaker's  full  meaning,  by  this  or  that 
single  passage  only,  because  we  have  not  patience  or  lei- 
sure to  hear  the  rest ;  or  perhaps  have  a  greater  disposition 
to  cavil  at  his  words,  than  understand  his  meaning.  If  a 
course  resembling  this  should  be  taken,  in  interpreting  the 
edicts  or  laws  of  princes  and  stales,  (suppose  it  were  a 
proclamation  of  pardon  to  ciclinquent  subject.s,)  and  only 
this  or  that  favourable  clause  be  fa.stcned  upon,  without 
regard  to  the  inserted  provisos  and  conditions  ;  the  (con- 
cerned) interpreters  might  do  a  slight,  temporary,  and 
easily  remediable  wrong  to  the  prince,  but  are  in  danger, 
more  fatally,  lo  wrong  lheinscl\es. 

The  edicts  of  the  great  God,  that  are  publicly  extant  to 
mankind,  (the  universal  publication  whereof  they  partly 
withstand,  and  which  they  too  commonly  deprave,  and 
perversely  misinterpret,  where  they  do  obtain,)  carry  no 
such  appearance  with  them,  as  if  he  had  ever  proposed  it 
to  himself  for  his  end,  lo  save  all  men,  or  any  man,  let 
them  do  what  they  please,  or  how  destructive  a  course 
soever  they  take,  and  shall  finally  persist  in.  If  that  were 
suppo.sed  his  design,  his  so  seemingly  serious  counsels 
and  exhortations  were  as  ludicrous,  as  they  could  be 
thought,  if  it  were  as  peremptorily  determined  all  should 
perish.  For  what  God  will,  by  almighty  power,  immedi- 
ately work,  without  the  subordinate  concurrence  of  any 
second  cause,  must  be  necessarily.  And  it  is  equally  vain, 
solicitously  to  endeavour  the  engaging  of  subordinate 
agents,  to  do  that  which  without  them  is  absolutely  neces- 
sary, as  it  were  to  endeavour  that,  by  them,  which  is  abso- 
lutely impossible. 

Sect.  XVII.  That  which  his  declarations  to  men  do 
amount  unto,  is,  in  sum,  thus  much, — that,  whereas  ihey 
have,  by  their  defection  and  revolt  from  him,  made  them- 
selves liable  to  his  justice,  and  very  great  consequent 
miseries;  he  is  willing  to  pardon,  save,  and  restore  them 
to  a  blessed  state,  upon  such  terms  as  .shall  be  agreeable 
(the  recompense  due  to  his  injured  law  being  otherwise 
provided  for,  at  no  expense  of  theirs)  to  the  nature  of  that 
blessedness  Ihey  are  to  enjoy,  the  purity  of  his  own  nature, 
and  the  order  and  dignity  of  his  government.  That  is,  that 
they  seriously  repent  and  turn  to  him,  love  him  as  the 
Lord  their  &>d,  with  all  their  heart  and  soul,  and  might 
and  mind  ;  and  one  another  as  themselves;  (being  to  make 
together  one  happy  community,  in  the  participation  of  the 
same  blessedness ;)  commit  them.selves  by  entire  trust, 
subjection,  and  dcvoledness  to  their  great  and  merciful 
Redeemer,  according  lo  the  measure  of  light  wherewith 
he  shall  have  been  revealed  and  made  known  to  them; 
submit  to  the  motions  and  dictates  of  his  blessed  Spirit, 
whereby  the  impression  of  his  own  holy  image  is  to  be 
renewed  in  them,  and  a  divine  nature  imparted  to  them: 
and  carefully  attend  to  his  word  as  the  means,  the  impres- 
sive instrument  or  seal,  by  which,  understood  and  con- 
sidered, that  impression  shall  be  made,  and  the  very  seeds 
out  of  which  that  holy  nature,  and  the  entire  frame  of  the 
new  creature,  shall  result  and  spring  up  in  them  ;  so  as  to 
make  them  apt  unto  the  obedience  that  is  expected  from 
them,  and  capable  of  the  blessedness  they  are  to  expect; 
that  if  they  neglect  to  attend  to  these  external  discoveries 
I  1  Tim.  II.  4.  t  Etek.  ivui  33.  i  P>.  Iixil  13.  \X 


122 


THE  RECONCILEABLENESS 


and  refuse  the  ordinary  aids  and  assistances  of  his  good 
Spirit,  and  offer  violence  to  their  own  consciences,  ihey 
are  not  to  expect  he  should  overpower  them,  by  a  strong 
hand,  and  save  them  against  the  continuing  disinclination 
of  their  own  wills.  Nor  (whatsoever  extraordinary  acts 
he  may  do  upon  some,  to  make  them  willing)  is  there  any 
universal  promise  in  his  word,  or  other  encouragement, 
upon  whicn  any  may  reasonably  promise  themselves  that, 
in  the  neglect  and  disuse  of  alloidinar)'  means,  such  power 
shall  be  used  with  them,  as  shall  finally  overcome  their 
averse,  disaffected  hearts. 

Sect.  XVIII.  'Tis  true  that  he  frequently  uses  much 
importunity  with  men,  and  enforces  his  laws  with  that 
earnestness,  as  if  it  were  his  own  great  interest  to  have 
them  obeyed;  wherein,  having  to  do  with  men,  he  doth 
like  a  man,  solicitously  intent  upon  an  end  which  he  can- 
not be  satisfied  till  he  attain.  Yet  withal,  he  hath  inter- 
spersed, every  where  in  his  word,  so  frequent.  Godlike 
expressions  of  his  own  greatness,  all-sufficiency,  and  inde- 
pendency upon  his  creatures,  as  that  if  we  attend  to  these 
his  public  declarations,  and  manifests  of  himself  entirely, 
so  as  to  compare  one  thing  with  another,  we  shall  find  the 
matter  not  at  all  dissembled  ;  but  might  collect  this  to  be 
the  state  of  things  between  him  and  us,  that  he  makes  no 
overtures  to  us,  as  thinking  us  considerable,  or  as  if  any 
thing  were  to  accrue  to  him  from  us.  But  that,  as  he 
takes  pleasure  in  the  diffusion  of  his  own  goodness,  so  it  is 
our  interest  to  behave  ourselves  suitably  thereunto,  and, 
according  as  we  comply  with  it,  and  continue  in  it,  or  do 
not,  so  we  may  expect  the  delectable  communications  of 
it,  or  taste,  otherwise,  his  just  severity.  That,  therefore, 
when  he  exhorts,  obtests,  entreats,  beseeches  that  we  would 
obey  and  live ;  speaks  as  if  he  were  grieved  at  our  dis- 
obedience, and  what  is  like  to  ensue  to  us  therefrom ; 
these  are  merciful  condescensions,  and  the  efforts  of  that 
goodness,  which  chooseth  the  fittest  ways  of  moving  us, 
rather  than  that  he  is  moved  himself,  by  any  such  passions 
as  we  are  wont  to  feel  in  ourselves,  when  we  are  pursuing 
our  own  designs.  And  that  he  vouchsal'cth  to  speak  in 
such  a  way  as  is  less  suitable  to  himself,  that  it  may  be 
more  suitable  to  us,  and  might  teach  us,  while  he  so  far 
complies  with  us,  how  becoming  it  is  that  we  answerably 
bend  ourselves  to  a  compliance  with  him.  He  speaks, 
sometimes,  as  if  he  did  suffer  somewhat  human,  as  an  apt 
means  (and  which  to  many  proves  effectual)  to  bring  us  to 
enjoy,  at  length,  what  is  trulv  divine.  We  may,  if  we 
consider,  and  lay  things  together,  under.sland  these  to  be 
gracious  insinuations ;  whereby,  as  he  hath  not  left  the 
matter  liable  to  be  so  misunderstood,  as  if  he  were  really 
affected  with  solicitude,  or  any  perturbation  concerning 
us,  (which  he  hath  sufficiently  given  us  to  understand  his 
blessed  nature  cannot  admit  of,)  so  nor  can  they  be  thought 
to  be  disguises  of  himself,  or  misicpresenialions,  that  have 
nothing  in  him  corresponding  to  tnem.  For  they  really 
signify  the  obedience  and  blessedness  of  those  his  crea- 
tures that  are  capable  thereof,  to  be  more  pleasing  and 
agreeable  to  his  nature  and  will,  than  that  ihey  should 
disobey  and  perish  ;  (which  is  the  utmost  that  can  be  un- 
derstood meant  by  those  words,  God  will  have  all  men  to 
be  saved  and  come  to  the  knowledge  of  the  truth  ;)  but 
withal,  that  he  so  apprehends  the  indignity  done  to  hio 
government,  by  their  disobedience,  that  if  they  obey  not 
(as  the  indulgent  con.stitution  and  temper  of  his  law  and 
government  now  are,  in  and  by  the  Redeemer)  they  must 
perish.  And  that  he  hath  also  such  respect  to  the  con- 
gruity  and  order  of  things,  as  thai  it  shall  not  be  the  ordi- 
nary method  of  his  government  over  reasonable  creatures, 
to  overpower  them  into  that  obedience,  by  which  it  may 
come  to  pa.ss  that  they  perish  not.  All  which  may  be 
collected  from  those  his  own  plain  words,  in  that  other 
recited  text,  and  many  besides  of  like  import.  When, 
■with  so  awful  solemnity,  he  professes,  that  as  he  lives  he 
takes  no  pleasure  in  the  death  of  sinners,  but  that  ihey 
may  turn  and  live ;  and  adds,  Turn  ye,  turn  ve,  why  will 
you  die  t "  That  is,  that  their  repiMilance,  and  consequent 
welfare,  would  be  more  grateful  to  him  than  their  perdition, 
upon  their  persevering  in  destructive  ways;  but  vet,  that 
if^  they  were  not  moved  to  repent,  by  these  his  pleadings 
and  expostulations  used  with  them,  they  should  die,  and 
aEzeLiuiiJ.  II. 


were  therefore  concerned  to  attend  and  hearken  to  such 
his  reasonings  and  warnings,  as  the  apt  means  to  work 
their  good  ;  not  expecting  he  should  take  extraordinary 
courses  with  them,  in  order  to  it.  And  that  the  real  re- 
spect he  had  thereunto,  should  never  induce  him  to  use 
any  indecorous  course  to  bring  it  about;  but  that  he  had 
a  more  principal  respect  to  the  rules  of  justice,  and  the 
order  of  his  government,  than  to  their  concernments.  And 
that  he,  notwithstanding,  expresses  himself  aggrieved  that 
any  finally  perish.  If  we  consider  and  recollect,  what 
notices  he  hath  furnished  our  minds  with,  of  the  per- 
fections of  a  Deity,  and  what  he  hath  remonstrated  to  us 
of  his  oNvn  nature,  so  plainly  in  his  word;  we  cannot 
understand  more  by  it,  than  the  calm  dispassionate  resent- 
ment and  dislike,  which  most  perfect  purity  and  goodness 
have,  of  the  sinfulness  and  miserable  ruin  of  his  own 
creatures. 

In  all  which  we  have  a  most  unexceptionable  idea  of 
God,  and  may  behold  the  comely  conjuncture  of  his  large 
goodness,  strict  righteousness,  and  most  accurate  wisdom 
altogether:  as  we  are  also  concerned,  in  making  our 
estimate  of  his  ways,  to  consider  them :  and  not  to  take 
our  measure  of  what  is  suitable  to  God,  by  considering 
him  according  to  one  single  attribute  only;  but  as  they  all 
are  united,  in  his  most  perfect  being.  And  in  that  blessed 
harmony,  as  not  to  infer  with  him  a  difficulty  what  to  do, 
or  what  not.  Which  sometimes  falls  out  with  men,  where 
there  is  an  imperfect  resemblance  of  those  divine  excel- 
lencies, not  so  exactly  contempered  together.  As  it  was 
with  that  Spartan  prince  and  general  in  Plutarch,  when 
finding  a  necessity  to  march  his  army,  and  taking  notice 
of  one,  for  whom  he  had  a  peculiar  kindness,  that  through 
extreme  weakness  was  not  possibly  to  be  removed,  he 
looked  back  upon  him,  expressing  his  sense  of  that  exi- 
gency, in  those  emphatical  words.  How  hard  a  matter  is 
it  at  once  Wttii'  «(ii  (ppm-cu',  to  exercise  pity  and  be  wise ! 
God's  own  word  misrepresents  him  not,  but  gives  a  true 
account  of  him,  if  we  allow  ourselves  to  confer  it  with 
itself,  one  part  of  it  with  another.  Nor  doth  any  part  of 
it,  taken  alone,  import  him  so  to  have  willed  the  happiness 
of  men,  for  any  end  of  his,  that  he  resolved  he  would,  by 
whatsoever  means,  certainly  effect  it :  as  we  are  wont, 
many  limes,  with  such  eagerness  to  pursue  ends  upon 
which  we  are  intent,  as  not  to  consider  of  right  or  wrong, 
fit  or  unfit,  in  our  pursuit  of  them,  and  so  let  the  cost  of 
our  means,  not  seldom,  eat  up  our  end.  Nor  did  that  be- 
long to  him,  or  was  his  part  as  our  most  benign,  wise,  and 
righteous  Governor,  to  provide  that  we  should  certainly 
not  transgress,  or  not  suffer  prejudice  thereby;  but  that 
we  should  not  do  so,  through  his  omission  of  any  thing, 
which  it  became  him  to  do  to  prevent  it. 

Sect.  XIX.  It  may  therefore  be  of  some  use  further  to 
take  notice,  that  a  very  diverse  consideration  must  be  had, 
of  the  ends  which  shall  be  effected  by  Go.''s  own  action 
only,  and  of  those  which  arc  to  be  brought  a.  out  (in  con- 
currence and  subordination  to  his  own)  by  the  interveni- 
ent  action  of  his  creatures.  Especially  (which  is  more  tc 
our  purpose)  such  of  them  as  are  intelligent,  and  capable 
of  being  governed  by  laws.  As  to  the  former  sort  of  these 
ends,  we  may  be  confident  they  were  all  most  ab,soluteh 
intended,  and  can  never  fail  of  being  accomplished.  Fo^ 
the  latter,  it  cannot  be  universally  said  so.  For  these  bt 
ing  not  entirely  his  ends;  but  partly  his,  and  partly  pre 
scribed  by  him,  to  his  reasonable  creatures,  to  be  theirs. 
We  are  to  conceive  he  always,  most  absolutely,  intends  t<. 
do,  what  he  righteously  esteems  congruous  should  be  his 
own  part;  which  he  extends  and  limits  as  seems  good  untc 
him.  And  sometimes,  of  his  own  good  pleasure,  assumes 
to  himself  the  doing  of  so  much,  as  shall  ascertain  the  end , 
effectually  procuring,  that  his  creature  shall  do  his  part 
al.so.  That  is,  not  only  enacts  his  laws,  and  adds  exhorta- 
tions, warnings,  promises,  to  enforce  it,  but  also  emits 
that  effectual  influence,  whereby  the  inferior  wheels  shall 
be  put  into  motion,  the  powers  and  faculties  of  his  governed 
creature  excited  and  a.ssisted,  and  (by  a  spirit  in  the  wheels) 
made  as  the  chai  iots  of  a  willing  people.  At  other  times, 
and  in  other  instances,  he  doth  less,  and  meeting  with  re 
sistance,  sooner  retires  ;  follows  not  his  external  edicts  and 
declarations,  with  so  potent  and  determinative  an  influence : 


OF  GOD'S  PRESCIENCE,  &c. 


Dul  that  the  creature,  throueh  his  own  great  default,  may 
omit  to  do  his  part,  and  so  that  end  be  not  eliecied. 

That  the  course  of  his  economy  towards  men  on  earth 
is,  de  facto,  ordered  with  this  diversity,  seems  out  of  ques- 
tion. Manifest  experience  shows  it.  Some  do  sensibly 
perceive  that  motive  inlluence,  which  others  do  not.  The 
same  persons,  at  some  limes,  find  not  that,  which  at  other 
times  they  do.  His  own  word  plainly  asserts  it.  "  He 
works  in  us  to  will  and  to  do,  of  his  own  good  pleasure." 
Where  he  will,  he,  in  this  respect,  shows  mercy  ;  where 
he  will,  he  hardeneth,  or  doth  not  prevent  but  that  men  be 
hardened.  And  indeed,  we  should  be  constrained  to  rase 
out  a  great  part  of  the  Sacred  Volume,  if  we  should  not 
admit  it  to  be  so.  And  as  the  equity  and  fitness  of  his 
making  such  diflerence  (when  it  appears  he  doth  make  it) 
cannot  without  profaneness  be  doubled,  so  it  is  evident, 
from  what  was  before  said,  they  are  far  removed  from  the 
reach  and  confines  of  any  reasonable  doubt ;  since  he  for- 
sakes none,  but  being  first  forsaken.  Nor  have  men  any 
pretence  to  complain  of  subdolous  dealing,  or  that  they 
are  surprisingly  disappointed,  and  lurched  of  such  help, 
as  they  might  have  exi)ected  ;  inasmuch  as  this  is  so  plain- 
ly extant  in  God's  open  manifests  to  the  world,  that  he 
uses  a  certain  arbitrariness,  especially  in  the  more  exube- 
rant dispensation  of  his  grace  ;  and  is  inserted  to  that 
purpose,  that  they  may  be  cautioned  not  to  neglect  lower 
assistances;  and  warned,  because  he  works  to  will  and  to 
do  of  his  own  pleasure,  therefore  to  work  out  their  own 
salvation  with  fear  and  trembling.i-  Whereupon,  else- 
where, after  the  most  persuasive  alluring  invitations : 
Turn  ye  at  my  reproof,  I  will  pour  out  my  Spirit  to  you, 
I  will  make  known  my  words  to  you,  it  is  presently  sub- 
joined, Because  I  called  and  ye  refused,  I  stretched  out 
my  hand  and  no  man  regarded ;  but  ye  have  set  at 
nought  all  my  counsel,  and  would  none  of  my  reproof;  I 
also  will  laugh  at  your  calamity,  I  will  mock  when  your 
fear  cometh.' 

From  all  which  it  is  plainly  to  be  understood,  that  the 
general  strain  and  drift  of  God's  external  revelation  of 
his  mind  to  man,  in  his  word,  and  the  aspect  of  even  those 
passages,  that  can,  with  most  colour,  be  thought  to  signify 
any  thing  further,  do  amount  to  nothing  more  than  this, 
that  he  doth  so  far  really  will  the  salvation  of  all,  as  not 
to  omit  the  doing  that  which  may  effect  it,  if  they  be  not 
neglectful  of  themselves ;  but  not  so  as  to  efTect  it  by  that 
extraordinary  exertion  of  power,  which  he  thinks  fit  to 
employ  upon  some  others. 

Nor  is  it  reasonably  to  be  doubled,  (such  a  will  being 
all  that  can  be  pretended  to  be  the  visible  meaning  of  the 
pa.ssages  before  noted,)  whether  there  be  such  a  will  in 
God  or  no :  and  so  somewhat  really  corresponding  (the 
next  thing  promised  to  be  discoursed)  to  the  aspect  and 
appearance  hereof,  which  is  offered  to  our  view.  For 
what  should  be  the  reason  of  the  doubt  1  He,  who  best 
understands  his  own  nature,  having  said  of  himself  what 
imports  no  le.ss;  why  should  we  make  a  difficulty  to  be- 
lieve him  I  Nor  incieed  can  any  notices  we  have  of  the 
perfections  of  the  Divine  nature  be  less  liable  to  doubt, 
than  what  we  have  of  his  unchangeable  veracity ;  whence, 
as  it  is  impossible  to  him  to  lie,  it  must  be  neces.sarv,  that 
he  be  really  willing  of  what  he  hath  represented  himself 
so  to  be.  1  must  here  prol'ess  my  dislike  of  the  terms  of 
thai  common  distinction,  the  voluntas  bcncplnciti,  et  signi, 
in  this  present  case.  Under  which,  such  as  coined,  and 
those  that  have  much  used  it,  have  only  rather,  I  doubt  not, 
concealed  a  good  meaning,  than  expressed  by  it  an  ill  one. 
It  seems,  I  confess,  by  its  more  obvious  aspect,  too  much  to 
countenance  the  ignominious  slander,  which  profane  and 
atheistical  dispositions  would  fasten  upon  God,  and  the 
course  of  his  procedure  towards  men  ;  and  which  it  is  the 
design  of  these  papers  to  evince  of  as  much  absurdity  and 
folly,  as  it  is  guilty  of  impiety  and  wickedness :  as  though 
he  only  intended  to  seem  willing  of  what  he  really  was 
not ;  that  there  was  an  appearance  to  which  nothing  did 
suitsse.  And  then  why  is  the  latter  called  rulurUas.'  un- 
less the  meaning  be  he  did  only  will  the  sign,  which  is 
folse  and  impious  ;  and  if  it  were  true,  did  he  not  will  it 
with  the  will  of  good  pleasure  1  And  then  the  members  of 
the  distinction  are  confounded.  Or,  as  if  the  evil  actions 
ti  put  U  It.  13. 


123 


of  men  were  more  truly  the  objects  of  his  good  pleasure, 
than  their  forbearance  of  them.  And  of  these  faults  the  ap- 
plication of  the  distinction  of  God's  secret  will,  and  reveal- 
ed, unto  this  case,  though  it  be  useful  in  many,  is  as  guilty. 

Sect.  XXI.  The  truth  is,  (unto  which  we  must  esteem 
ourselves  obliged  to  adhere,  both  by  our  assent  and  de- 
fence,) that  God  doih  really  and  complaccniially  will  (and 
therefore  doth  wiih  most  unexceptionable  sincerity  declare 
himself  to  will)  ihat  to  be  done  and  enjoyed  by  many  men, 
which  he  doth  not,  universally,  will  lo  make  them  do,  or 
irresistibly  procure  that  they  shall  enjoy.  Which  is  no 
harder  assertion,  than  that  the  impure  will  of  degenerate, 
sinful  man  is  opposite  to  the  holy  will  of  God  ;  and  the 
malignity  of  man's  will  to  the  benignity  of  his.  No  harder 
than  that  there  is  sin  and  misery  in  the  world,  which  how 
can  we  conceive  otherwise,  than  as  a  repugnancy  to  the 
good  and  acceptable  will  of  God  !  Methinks  it  should 
not  be  difficult  to  us  to  acknowledge,  that  God  doth  truly, 
and  with  complacency,  will  whatsoever  is  the  holy,  righte- 
ous matter  of  his  own  laws.  And  if  it  should  be  with 
any  a  difficulty,  I  would  only  make  this  supposition,  What 
if  all  the  world  were  yet  in  innocency,  yielding  entire 
universal  obedience  to  all  the  now  extant  laws  of  God, 
which  have  not  reference  to  man  as  now  fallen,  (as  those 
of  repentance,  faith  in  a  Mediator,  &c.)  would  it  now  be 
a  doubt  with  any,  whether  God  did  truly  and  really  will, 
and  were  pleased  with,  the  holiness  and  righteousness 
which  were  every  where  to  be  found  in  the  world  !  Surely 
we  would  not,  in  this  case,  imagine  the  creature's  will  more 
pure  and  holy  than  the  Divine  ;  or  that  he  were  displeased 
with  men  for  their  being  righteous  and  holy.  Now  again, 
suppose  the  world  revolted,  what  then  is  that  holy  will  of 
God  changed  ?  will  we  not  say  it  remains  the  same  holy 
will  still  I  and  stands  the  same  rule  of  righteousness  and 
duty  that  it  was'!  Doth  the  change  of  his  rebel  creatures 
infer  any  with  him!  or  do  only  the  declarations  of  his 
former  will  remain  to  be  their  rule,  and  keep  them  still 
obliged,  his  will  itself  being  become  another  from  what  it 
was  1  Surely  he  might  as  easily  have  changed  his  laws. 

And  if  we  say  his  will  is  changed,  how  should  we  know 
it  to  be  so?  If  we  know  it  not,  surely  such  a  thing  should 
not  be  said  or  thought.  If  we  know  it,  how  should  those 
yet  extant  laws  and  declarations  continue  lo  oblige,  against 
the  Lawgiver's  known  will  ?  And  then  the  easy  expedient 
to  nullify  the  obligation  of  a  law,  that  were  thought  too  re- 
strictive, were  to  disobey  ii.  And  men  might,  by  sinning 
once,  license  themselves  to  do  the  same  thing  (though  then 
we  could  not  call  it  sinning)  always.  And  so  the  creature's 
should  be  the  supreme  and  ruling  will.  Nor  had  it  been  a 
false  suggestion,  but  a  real  truth  that  man,  by  becoming 
a  sinner,  might  make  himself  a  god.  Or,  it  it  shall  be 
thought  fit  lo  say,  lhat  the  Divine  will  would  not,  in  that 
supposed  case,  be  said  to  be  changed  ;  but  only,  that  now 
the  event  makes  it  appear  not  to  have  been  what  we 
thought  it  was ;  that  were  lo  impute  both  impurity  and 
dissimulation  to  the  holy,  blessed  God,  as  his  fixed  attri- 
butes. And  what  we  thought  unfit,  and  should  abhor,  to 
imagine  might  have  place  with  him  one  moment,  to  affix 
to  him  for  perpeluily. 

Sect.  XXIi.  And  whereas  it  may  be  thought  to  follow 
hence,  that  hereby  we  ascribe  to  God  a  liableness  to  frus- 
tration, and  disappointment.  That  is  without  pretence. 
The  resolve  of  ihe  Divine  will,  in  this  matter,  being  not 
concerning  the  event  what  man  shall  do,  but  concerning 
his  duty  what  he  should,  and  concerning  the  connexion 
bciweeii  his  duly  and  his  happiness.  Which  we  say  he 
doth  not  onlv  seem  to  will,  but  wills  it  really  and  truly. 
Nor  would  liis  prescience  of  the  event,  which  we  all  this 
while  assert,  let  frustration  be  so  much  as  possible  to  him. 
Especially,  it  being  at  once  foreseen,  that  his  will,  being 
cro.ssed  in  this,  would  be  fulfilled  in  so  important  a  thing, 
as  the  preserving  the  decorum  of  his  own  government. 
Which  had  been  most  apparently  blemished,  beyond  what 
could  consist  with  the  perfections  of  the  Deity,  if  either 
his  will  concerning  men's  duty,  or  the  declarations  of  lhat 
will,  had  not  been  substantially  the  same  thai  they  are. 
We  are,  therefore,  in  as.signing  the  object  of  this  or  that 
act  of  the  Divine  will,  to  do  it  entirely,  and  to  take  Ihe 
whole  object  together,  without  dividing  it,  as  if  the  will  ol 
c  Ptov  l 


liM 


THE  RECONCILEABLENESS 


God  did  wholly  terminate  upon  what  indeed  is  but  a  part 
(and  especially  if  that  be  but  a  less  considerable  part)  of 
the  thing  willed.     In  the  present  case,  we  are  not  to  con- 
ceive that  God,  only,  wills  either  man's  duty  or  felicity,  or 
that  herein  his  will  doth  solely  and  ultimalely  terminate. 
But  in  the  whole,  the  determmation  of  God  s  will  is,  that 
man  shall  be  duly  governed,  that  is,  congruously  both  to 
himself,  and  him.    That  such  and  such  things,  most  con- 
gruous to  both,  shall  he  man's  duty,  by  his  doing  whereof, 
the  dignity  and  honour  of  God's  o^vn  government  might 
be  preserved,  which  was  the  thing  principally  to  be  de- 
signed, and  m  the  first  place.   And,  as  what  was  secondary 
theretJ,  that  hereby  man's  felicity  should  be  provided  lor. 
Therefore  it  being  foreseen  a  violation  would  be  done  to 
the  sacred  rights  of  the  Divine  government,  by  man's  dis- 
obedience, it  is  resolved,  they  shall  be  repaired  and  main- 
tained by  other  means.  So  that  the  Divine  will  haih  its  ef- 
fect •  as  to  what  was  its  more  noble  and  principal  design, 
the  other  part  failing  only  by  his  default,  whose  is  the  loss. 
And  if  yet  it  should  be  insisted,  that  in  asserting  God 
to  will  what  by  his  laws  he  hath  made  become  man's  duty, 
even  where  it"  is  not  done  we  shall  herein  ascribe  to  him 
at  least,  an  ineffectual  and  an  imperfect  will,  as  which 
doth  not  bring  to  pass  the  thing  willed.     It  is  an.swered,. 
that  imperfection  were  with  no  pretence  imputable  to  the 
Divine  will,  merely   for  its  not  effecting  every  thing, 
whereto  it  may  have  a  real  propcnsion.    But  it  would  be 
more  liable  to  that  imputation,  if  it  should  effect  any  thing, 
which  it  were  less  fit  for  him  to  effect,  than  not  to  effect  it. 
The  absolute  perfection  of  his  will  stands  m  the  proptir- 
tion  which  every  act  of  it  bears,  to  the  importance  ol  the 
things  about  which  it  is  conversant.    Even  as,  with  men, 
the  perfection  of  any  act  of  will  is  to  be  estimated,  not  by 
the  mere  peremptory  sturdiness  of  it,  but  by  us  proportion 
to  the  goodness  of  the  thing  willed.    Upon  which  account, 
a  mere  velleity  (as  many  love  to  speak)  when  the  degree 
of  "oodness  in  the  object  claims  no  more,  hath  imcon- 
ceivably  greater  perfection  in  it,  than  the  most  obstinate 
volition.    And  since  the  event  forbids  us  to  admit  that 
God  did  ever  will  the  obedience  and  felicity  of  all,  with 
such  a  will  as  should  be  effective  thereof;  if  yet  his  plain 
word  shall  be  acknowledged  the  measure  ot  our  belief,  in 
this  matter,  which  so  plainly  asserts  him  someway  to  wil 
the  salvation  of  all  men,  'tis  strange  if,  hereupon  we  sha  1 
not  admit  rather  of  a  will  not-effective  of  the  thing  will- 
ed, than  none  at  all.  •    ,■     .  jV  11 
The  will  of  God  is  sufficiently  to  be  vindicated  from  all 
imperfection,  if  we  have  sufficient  reason  for  all  the  pro- 
pensions  and  determinations  of  it,  whether  from  the  value 
of  the  things  willed,  or  from  his  own  sovereignty  who 
wills  them.'  In  the  present  case,  we  need  not  doubt  to  al- 
fii-rn  that  the  obedience  and  felicity  of  all  men,  is  of  that 
value  as  whereunto  a  propension  of  will,  by  only  simple 
complacency,  is  proportionable.    Yet  that  his  not  procur- 
ing as  to  all,  (by  such  courses  as  he  more  extraordinarily 
takes  with  some,)  that  ihey  shall,  in  event,  obey  and  be 
happy  is  upon  so  much  more  valuable  reasons  (as  there 
will  be  further  occasion  to  show  ere  long)  as  that,  not  to  do 
it  was  more  eligible,  with  the  higher  complacency  of  a 
determinative  will.    And  since  the  public  declarations  of 
his  good  will,  towards  all  men,  import  no  more  than  the 
former  and  do  plainly  import  so  much;  their  correspond- 
ency to  the  matter  declared  is  sufficiently  apparent.    And 
so  is  the  congruitv  of  both  with  his  prescience  of  the  event. 
For  though,  when  God  urges  and  incites  men,  by  exhorta- 
tions promises,  and  threats,  to  the  doing  of  their  own  part, 
(which  it  is  most  agreeable  to  his  holy,  gracious  nature  to 
do  )  he  foresee  many  will  not  be  moved  thereby  ;  but  per- 
sist in  wilful  neglect  and  rebellions  till  they  perish  :  he,  at 
the  same  time,  sees  that  thcv  might  do  otherwise,  and  that 
if  they  would  comply  with  his  methods,  things  would 
otherwise  issue  with  them.    His  prescience,  no  way,  im- 
posing upon  them  a  necessity  to  transgress.     For  they  ilo 
ft  not  because  he  foreknew  it,  Imi  he  only  foreknew  it  be- 
cause Ihey  would  do  so.  And  hence  he  had,  a.s  it  was  ne- 
cessary he  should  have,  not  onlv  tins  for  ihc  object  of  his 
foreknowledge  that  they  would  do  amiss  and  perish;  but 
the  whole  ease  in  its  circumstances,  that  they  would  do  so 
not  through  his  omission,  but  their  own.     And  there  had 
been  no  place  left  for  this  slate  of  the  case,  if  the  public 


edicts  and  manifests  had  not  gone  forth,  in  this  tenor,  as 

they  have.  So  that  the  consideration  of  his  prescience 
being  taken  in,  gives  us  only,  in  the  whole,  this  state  of 
the  ease  that  he  foresaw  men  would  not  take  that  course 
which  he  truly  declared  himself  willing  Ihey  should  (and 
was  graciously  ready  to  assist  them  in  it)  in  order  to  their 
own  well-being.  Whence  all  complaint  of  insincere  deal- 
ing is  left  without  pretence. 

Sect.  XXIII.  Nor  (as  we  also  undertook  to  show) 
could  any  course  (within  our  prospect)  have  been  taken, 
that  was' fit,  in  itself,  and  more  agreeable  to  sincerity. 
There  are  only  these  two  ways  to  be  thought  on  besides; 
either,  that  God  should  wholly  have  forborne  to  make 
overtures  to  men  in  common ;  or,  that  he  should  effica- 
ciously have  overpowered  all  into  a  compliance  with  them. 
And  there  is  little  doubt,  but  upon  sober  consideration, 
both  of  these  will  be  judged  altogether  unfit.  The  farmer ; 
inasmuch  as  it  had  been  most  disagreeable— to  the  exact 
measures  of  his  government,  to  let  a  race  of  sinful  erea 
tures  persist,  through  many  successive  ages,  in  apostacy 
and  rebellion,  when  the  characters  of  that  law,  first  writ- 
ten in  man's  heart,  were  in  so  great  a  measure  outworn, 
and  become  illegible ;  without  renewing  the  impression, 
in  another  way,  and  re-asserting  his  right  and  authority, 
as  their  Ruler  and  Lord  ;— to  the  holiness  of  his  nature, 
not  to  send  into  the  world  .such  a  declaration  of  his  will, 
as  might  be  a  standing  testimony  against  the  impurity 
whereinto  it  was  lapsed ;— to  the  goodness  of  it,  not  to 
make  known  upon  what  terms,  and  for  whose  sake,  he  was 
reconcileable ;  and— to  the  truth  of  the  thing,  since  he 
really  had  such  kind  propensions  towards  men  in  common, 
not  to  make  them  known  :— that  it  had,  itself,  been  more 
liable  to  the  charge  of  insincerity,  to  have  concealed  from 
men  what  was  real  truth,  and  of  so  much  concernment  to 
them.  And  he  did,  in  revealing  them,  biu  act  his  own 
nature;  the  goodness  whereof  is  no  more  lessened,  by 
man's  refusal  of  its  offers,  than  his  truth  can  be  made  ol 
none  effect  by  their  disbelief  of  its  assertions:  besides  the 
great  use  such  an  extant  revelation  of  the  way  of  recovery 
was  to  be  of,  to  those  that  should  obediently  comply  with 
it  even  after  they  should  be  won  so  to  do. 

'Sect.  XXIV.  And  the  latter  we  may  also  apprehend 
very  unfit  too ;  though,  because  that  is  less  obvious,  it  re- 
quires to  be  more  largely  insisted  on.  For  it  would  seem 
that  if  we  do  not  effect  any  thing  which  we  have  a  real 
will  unto,  it  must  proceed  from  impotency,  and  that  we 
cannot  do  it,  which,  who  would  say  of  the  great  God  •? 
Herein,  therefore,  we  shall  proceed  by  steps.  And  gradu- 
ally offer  the  things  that  follow  to  consideration. 

As,  that  it  were  indeed  most  repugnant  to  the  notion  of 
a  Deitv,  to  suppose  any  thing,  which  includes  in  it  no 
contradiction  impo-ssible  to  God,  considered  according  to 
that  single  attribute  of  power  only.  But  yet  we  must  add, 
that  this  were  a  very  unequal  way  of  estimating  w'hat 
God  can  do,  that  is,  to  consider  him  as  a  mere  Being  of 
power.  For  the  notion  of  God  so  conceived,  were  very 
inadequate  to  him,  which  taken  entirely,  imports  the  com- 
prehension of  all  perfections.  So  that  they  are  two  very 
distant  questions,— What  the  power  of  God  aJone  could 
do  f  and— What  God  can  do  1  And  whereas  to  the  for- 
mer the  answer  would  be,— whatsoever  is  not  in  itself 
repugnant  to  be  done.  To  the  latter,  it  must  only  be,— 
whatsoever  it  becomes  or  is  agreeable  to  a  Being  ever;-  way 
perfect  to  do.  And  so  it  is  to  be  attributed  to  the  excel- 
lency of  his  nature,  if  amongst  all  things  not  simply  im- 
possible, there  be  any,  which  it  may  be  truly  said  he  can- 
not do  Or,  it  proceeds  not  from  the  imperfection  of  his 
power,  but  from  the  concurrence  of  all  other  perfections 
in  him.  Hence  his  own  word  plainly  affirms  ot  him  that 
he  cannot  lie.  And  by  common  consent  it  will  be  ac- 
knowledged, that  he  caiinot  do  any  unjust  act  whatsoever. 
To  this  1  doubt  not  we  may  with  as  common  suffrage 
(when  the  matter  is  considered)  subjoin,  that  his  wisdom 
.loth  as  much  limit  the  exercise  of  his  power,  as  his  righte- 
ousness or  his  truth  doth.  And  that  it  may  with  as  much 
confidence,  and  clearness,  be  said  and  umlerstood,  that  he 
cannot  do  an  unwise  or  imprudent  act  as  an  unjust. 
Fiiriher,  that  as  his  righteousness  corresponds  to  the  jus- 
tice of  things,  to  be  done  or  not  done,  so  doth  his  wisdom 
to  the  congruitv  or  fitness.    So  that  he  cannot  do  what  it 


OF  GOD'S  PRESCIENCE,  ate. 


is  unfit  for  him  to  do,  because  he  is  wise  ;  and  because  he 
is  most  perfectly  and  infinitely  wise,  therefore  nothing  that 
is  less  fit.  But  whatsoever  is  fittest,  when  a  comparison 
is  made  between  doing  this  or  that,  or  between  dom?  and 
not  doing,  that  the  perfection  of  his  nature  renders  nece.s- 
sary  to  him,  and  the  opposite  part  impossible.  Again,  that 
this  measure  must  be  understood  to  have  a  very  large  and 
most  general  extent  unto  all  the  afl^airs  of  hi.s  government, 
the  object  it  concerns  being  so  very  large.  We,  in  our 
observation,  may  take  notice,  that  fewer  questions  can 
occur  concerning  what  is  right  or  wrong,  than  what  is  fit 
or  imfit.  And  whereas  any  man  may  in  a  moment  be 
honest,  if  he  have  a  mind  to  it ;  very  few  (and  that  by 
long  experience)  can  ever  attain  to  be  wise.  The  things 
about  which  justice  is  conversant  being  reducible  to  cer- 
tain rules,  but  wisdom  supposes  very  general  knowledge  of 
things  scarce  capable  of  such  reduction.  And  is,  besides, 
the  primary  requisite,  in  any  one  that  bears  rule  over 
others :  and  must  therefore  most  eminently  influence  all 
the  managements  of  the  Supreme  Ruler. 

Sf.ct.  XXV.  It  is  moreover  to  be  considered,  that  in- 
numerable congruities  lie  open  to  the  Infinite  Wisdom, 
which  are  never  obvious  to  our  view  or  thought.  As  to  a 
well-studied  scholar,  thousands  of  coherent  notions,  which 
an  illiterate  person  never  thought  of;  to  a  practised  cour- 
tier, or  well-educated  gentleman,  many  decencies  and  inde- 
cencies, in  the  matter  of  civil  behaviour  and  conversation, 
which  an  unbred  rustic  knows  nothing  of;  and  to  an  ex- 
perienced statesman,  those  importancies,  which  never 
occur  to  the  thoughts  of  him  who  daily  follows  the  plough. 
Whal  government  is  there  that  hath  not  its  arcana,  pro- 
found mysteries,  and  reasons  of  state,  that  a  vulgar  wit 
cannot  dive  into  f  And  from  whence,  the  account  to  be 
given,  why  this  or  that  is  done  or  not  done,  is  not,  always, 
that  it  would  have  been  unjust  it  should  be  otherwise,  but 
it  had  been  imprudent.  And  many  things  are,  hereupon, 
judged  necessary  not  from  the  exigency  of  justice,  but 
reason  of  slate.  Whereupon  men  of  modest  and  sober 
minds,  that  have  had  experience  of  the  wisdom  of  their 
governors  and  their  happy  conduct,  through  a  considerable 
tract  of  time ;  when  they  see  things  done  by  them,  the 
leading  reasons  whereof  they  do  not  understand,  and  the 
eflect  and  success  comes  not  yet  in  view,  suspend  their 
censure ;  while  as  yet  all  seems  to  them  obscure,  and 
wrapt  up  in  clouds  and  darkness.  Yea  though  the  course 
that  is  taken  have,  to  their  apprehension,  an  ill  aspect. 
Accounting  it  becomes  them  not,  to  make  a  judgment  of 
'Jiings  so  far  above  their  reach,  and  confiding  in  the  tried 
wisdom  of  their  rulers,  who,  they  believe,  see  reasons  for 
what  they  do,  into  which  they  find  themselves  unable  to 
penetrate.  With  how  much  more  submi.ss  and  humble 
veneration,  ought  the  methotls  of  the  Divine  government 
to  be  lieheld  and  adored,  upon  ihe  certain  assurance  we 
have,  that  all  things  therein  are  managed  by  that  wisdom, 
which  could  never  in  any  thing  mistake  its  way  !  Where- 
as, there  was  never  any  continued  administration  of  human 
government,  so  accurate  and  exact,  but  that  after  some 
tract  of  time,  some  or  other  errors  might  be  reflected  on 
therein. 

Again,  it  may  further  be  said,  without  presuming  beyond 
due  bounds,  that  though  infinite  congruities  must  be  sup- 
posed to  lie  open  to  the  divine  understanding,  which  are 
concealed  from  ours,  yet  that  these  two  things  in  the  gene- 
ral are  very  manifestly  congruous  to  any  .sober  attentive 
mind,  that  directly  concern,  or  may  be  applied  to  the  ca.se 
under  our  present  consideration,  ii>.  Tnat  the  course  of 
God's  government  over  the  world,  be,  for  the  most  pari, 
steady,  and  uniform;  not  interrupted  by  very  frequent, 
exlraordinary,  and  anomalous  actions.  And  again.  That 
he  use  a  royal  liberty,  of  stepping  out  of  his  usual  course, 
sometimes,  as  he  sees  meet. 

It  cannot  but  appear  to  such  as  attend,  highlv  incon- 
gruous, should  we  affirm  the  antithesis  to  either  of  these ; 
or  lay  down  counter-positions  to  them,  and  suppose  the 
course  of  the  Divine  government  to  be  managed  agreeably 
thereunto. 

Sect.  XXVI.  For,  ui  to  the  formtr;  what  confusion 
would  it  make  in  the  world,  if  there  should  be  perpetuaf 
innovations  upon  nature;  continual  or  exceeding  frequent 
impediiions,  and  reslniints  of  second  causes.     In  Ihe 


sphere  of  nature,  the  virtues  and  proper  qualities  of  things, 
being  never  certain,  could  never  De  understood,  or  known. 
In  that  of  policy,  no  measures,  so  much  as  probable, 
could  ever  be  taken.  How  much  better  is  it,  in  both,  that 
second  causes  ordinarily  follow  their  inclinations !  And 
why  is  it  not  to  be  thought  congruous,  that,  in  some  de- 
gree, things  should  be  proportionably  so,  in  the  sphere  of 
grace?  whereto  by  and  by  we  shall  speak  more  direct- 
ly. We  pray,  when  our  friends  are  sick,  for  their  recovery. 
What  can  be  the  sober  meaning  and  design  of  such 
prayers  i.  Not  that  God  would  work  a  miracle  for  their 
restitution,  (for  then  we  might  as  well  pray  for  their  revival 
after  death,)  but,  that  God  would  be  pleased  so  to  co-ope- 
rate, in  the  still  and  silent  way  of  nature,  with  second 
causes,  and  so  bless  means,  that  they  may  be  recovered, 
if  he  see  good.  Olherwi.se  that  they  and  we  may  be  pre- 
pared to  undergo  his  pleasure.  And  agreeable  hereto 
ought  to  be  the  intent  of  our  prayers,  in  reference  to  the 
public  aflairs,  and  better  posture  of  the  world.  And  we 
may  take  notice,  the  Divine  wisdom  lays  a  very  great  stress 
upon  this  matter,  the  preserving  of  this  common  order  of 
things  ;  and  cannot  but  observe  a  certain  inflexibleness  of 
Providence  herein.  And  that  it  is  very  little  apt  to  divert 
from  iis  wonted  course.  At  which  weak  minds  are  apt  to 
take  offence :  to  wonder,  that  against  so  many  prayers  and 
tears  God  will  let  a  good  man  die;  or  one  whom  they 
love;  or  that  a  miracle  is  not  wrought  to  prevent  their 
ow'n  being  wronged  at  any  lime  ;  or,  that  the  earth  doth 
not  open  and  .swallow  up  the  person  that  haih  done  them 
wrong  :  are  apt  to  call  tor  fire  from  heaven,  upon  them 
that  are  otherwise  minded,  and  do  otherwise  than  they 
would  have  them.  But  a  judicious  person  would  consider, 
if  it  be  so  highly  reasonable  that  my  desires  should  be 
complied  with  so  extraordinarily,  then  why  not  all  men'sl 
And  then  were  the  world  filled  with  prodigies  and  con- 
fusion. The  inconveniencies  would  soon  be  to  all  equally 
discernible  and  intolerahle ;  (as  the  heathen  poet  takes 
notice,  should  Jupiter's  ear  be  over-easy ;)  yea,  and  the  im- 
possibility were  obvious  of  gratifying  all,  because  of  their 
many  counter-desires. 

And  for  the  other,  it  were  no  less  incongruous,  if  the 
Supreme  Power  should  so  tie  its  own  hands,  and  be  so 
aslricted  to  rules  and  methods,  as  never  to  do  anv  thing 
extraordinary,  upon  never  so  important  occa.sion.  llow  ill 
could  the  world  have  wanted  such  an  efl'ort  of  omnipo- 
tency,  a.s  the  restriction  upon  the  flames  from  destroying 
Shadrach,  Meshach,  and  Ahednego!  or  the  miracles 
wrought  in  our  Saviour's  and  the  next  following  days! 
Such  things  are  never  done,  but  when  the  all-compre- 
hending wisdom  sees  it  most  congruous ;  and  that  the 
cause  will  over-recompense  the  deflection  from  the  common 
course.  If  no  such  thing  did  ever  fall  out,  what  a  tempta- 
tion were  it  to  mankind,  to  introduce  into  iheir  belief  an 
unintelligent  fate  instead  of  a  Deity!  Besides  that  the 
convincing  testimony  were  wanting,  which  we  see  is  so 
necessary  Tor  the  confirmation  of  anv  particular  revelation 
from  God,  which  comes  not  within  the  compass  of  nature's 
discovery,  (upon  which  account  also,  it  is  as  apparently 
neccs,sary  such  extraordinarj"  works  should  not  be  over- 
frequent,  for  then  they  become  ordinary,  and  useless  to 
that  special  end.)  so  that  here  the  exertions  both  of  the 
ordinate  and  absolute  power  of  God  (as  some  distinguish) 
have  their  so  appropriate,  and  so  visibly  apt  and  congruoas, 
uses,  that  they  are  discernible  to  a  very  ordinary  under- 
standing, how  murh  more  to  the  infinite  wisdom  of  God  ! 

Sect.  XXVII.  Now  hereupon  we  say  furiher,  there  is 
the  likecongruily,  upon  as  valuable  (though  not  altogether 
ihe  same)  reasons  tnat,  in  the  affairs  of  grace,  there  be 
somewhat  correspondent :  that,  ordinarily,  it  be  sought 
and  expected,  in  the  use  of  ordinary  means.  And  lli.at, 
sometimes,  ils  sovereignty  show  itself  in  preventing  exer- 
tions ;  and  in  working  so  heroically,  as  none  have,  before- 
hand, in  Ihe  neglect  of  its  ordinar)'  methods,  any  reason  to 
expect.  And  we  may  filly  add,  ihat  where  sovereignly  is 
plea-sed  thus  to  have  ils  exerci.se  and  demonstrate  ii.self,  it 
is  suflicieni  that  there  be  a  general  congniilv,  thai  ii  do  so 
sometimes,  as  an  antecedent  reason  to  the  doing  of  some 
such  extraordinary  things,  but  that  there  should  be  a  par- 
ticular, leading  congruity  or  antecedent  reason,  tu  mviie 
those  extraordinary  operations  of  grace,  tc  one  person  more 


136 


THE  REC0NCILEABLENES8,  &c. 


than  another,  is  not  necessary.  But  it  is  most  congruous, 
that,  herein,  it  be  most  arbitrary  ;  most  agreeable  to  the 
supremacy  of  God;  to  the  state  of  sinful  man,  who  hath 
infinitely  disobliged  him,  and  can  deserve  nothing  from 
him ;  yea,  and  even  to  the  nature  of  the  thing.  For, 
where  there  is  a  parity,  in  any  objects  of  our  own  choice, 
there  can  be  no  leading  reason  to  this,  rather  than  that. 
The  most  prudent  man,  that  is  wont  to  guide  himself  by 
never  so  exquisite  wisdom,  in  his  daily  actions,  where 
there  is  a  perfect  indifferency,  between  doing  this  thing  or 
that,  is  not  liable  to  censure,  that  he  is  not  able  to  give  a 
reason  why  he  did  that,  not  the  other.  Wisdom  hath  no 
exercise  in  that  case. 

But  that  the  blessed  God  doth  ordinarily  proceed  in 
these  affairs,  by  a  steady  rule,  and  sometimes  show  his 
liberty  of  departing  from  it,  is  to  be  resolved  into  his 
infinite  wisdom,  it  being,  in  itself,  most  fit  he  should  do 
both  the  one  and  the  other ;  and  therefore  to  him  most 
necessary.  Whereupon,  the  great  apostle  Saint  Paul,  dis- 
coursing upon  the  subject,  doth  not  resolve  the  matter 
into  strict  justice,  nor  absolute  sovereignty;  (both  which 
have  their  place  too,  in  his  proceedings  with  men,  as  the 
sacred  writings  do  abundantly  testify ;)  but  we  find  him  in 
a  transport,  in  the  contemplation  of  the  Divine  wisdom, 
that  herein  so  eminently  shines  forth.  O  the  depths  of' 
the  riches  both  of  the  wisdom  and  knowledge  of  God ! 
how  unsearchable  are  his  judgments,  and  his  ways  past 
finding  out !  ii 

Sect.  XXVIII.  To  sura  up  all,  we  conclude  it  obvious 
to  the  apprehension  of  such  as  consider,  that  it  was  more 
congruous  the  general  course  of  God's  government  over 
man  should  be  by  moral  instruments.  And  howsoever 
it  were  very  unreasonable  to  imagine,  that  God  cannot  in 
any  case  extraordinarily  oversway  the  inclinations,  and 
determine  the  will  of  such  a  creature,  in  a  way  agreeable 
enough  to  its  nature,  (though  we  particularly  know  not, 
as  we  are  not  concerned  to  know,  or  curiously  to  inquire 
in  what  way,)  and  highly  reasonable  to  admit  that  in  many 
cases  he  doth.  It  is  notwithstanding  manifest,  to  any 
sober  teason,  that  it  were  very  incongruous,  this  should  be 
the  ordinary  course  of  his  conduct  towards  mankind,  or 
the  same  persons  at  all  times.  That  is,  that  a  whole  order 
of  intelligent  creatures  should  be  moved  only  by  inward 
impulses ;  that  God's  precepts,  promises,  and  commina- 
tions,  whereof  their  nature  is  capable,  should  be  all  made 
impertinencies,  through  his  constant  overpowering  those 
that  should  neglect  them ;  that  the  faculties,  whereby  men 
are  capable  of  moral  government,  should  be  rendered,  to 
this  purpose,  useless  and  vain;  and  that  they  should  he 
templed  to  expect  to  be  constantly  managed  as  mere  ma- 
chines, that  know  not  their  own  use. 

Nor  is  it  less  apprehensible,  how  incongruous  it  were 
also,  on  the  other  hand,  to  suppose  that  the  exterior  frame 
of  God's  government  should  be  totally  unaccompanied 
with  an  internal  vital  energy;  or  exclude  the  inward  mo- 
tions, operations,  and  influences,  whereof  such  a  creature 
is  also  fitly  capable;  or  that  God  should  have  barred  out 
himself  from  all  inward  access  to  the  spirits  of  men,  or 
commerce,  with  them  :  that  the  supreme,  universal,  pater- 
nal Mind  (as  a  heathen  called  it)  should  have  no  way  for 
efficacious  communications  to  his  own  offspring,  when  he 
pleases ;  that  .so  (unsuitably  to  sovereignty)  he  should  have 
no  objects  of  special  favour,  or  no  peculiar  ways  of  ex- 
pressing it.  It  is  manifestly  congruous  that  the  Divine 
government  over  man,  should  he  (as  it  is)  mixed  or  com- 
posed of  an  external  frame  of  laws,  with  their  proper  sanc- 
tions and  inforccments,  and  an  internal  effusion  of  power 
and  vital  influence,  corresjiondcnt  to  the  several  parts  of 
that  frame;  and  which  might  animate  the  whole,  andu.sc 
it,  as  instrumental,  to  the  begetting  of  correspondent  im- 
pressions on  men's  .spirits;— that  this  power  be  put  forth, 
not  like  that  of  a  natural  agent,  ad  nltivnim,  (which  if  we 
would  suppose  the  Divine  power  to  be,  new  worlds  must 
be  springing  up  every  moment,)  but  gradually,  and  with 
an  apt  cejniemperalion  to  the  subject,  upon  which  it  is  de- 
signed; to  have  its  operations  and  withal  arbitrarily,  as  is 
becoming  the  great  Agent  from  whom  it  proceeds,  and  to 
whom  it  therefore  belongs  to  measure  its  exertions,  as 


i  .33     See  to  tht  I 


'£,'«,  27.  and  Eph.  i.9,<, 


seems  meet  unto  him: — that  it  be  constant.y  put  forth 
(though  most  gratuitously,  especially  the  disobligation  of 
the  apostacy  being  considered)  upon  all  to  that  degree,  as 
that  they  be  enabled  to  do  much  good,  to  which  they  are 
not  impelled  by  it ; — that  it  be  ever  ready  (since  it  is  the 
power  of  grace)  to  go  forth  in  a  further  degree  than  it  had 
yet  done,  wheresoever  any  former  issues  of  it  have  been 
duly  complied  with.  Though  it  be  so  little  supposable  that 
man  should  hereby  have  obliged  God  thereto,  that  he  hath 
not  any  way  obliged  himself,  otherwise,  than  that  he  hath 
implied  a  readiness  to  impart  unto  man  what  shall  be  ne- 
cessary to  enable  him  to  obey,  so  far  as,  upon  the  apostacy, 
is  requisite  to  his  relief;  if  he  seriously  endeavour  to  do 
hisownpart,  hy  thcpowerhe  alreadyhathreceived.  Agree- 
ably to  the  common  saying,  hoviini  facienli  quod  in  se  est, 
4-c.  That,  according  to  the  royal  liberty  wherewith  it 
works  it  go  forth,  as  to  some,  with  that  efficacy,  as  not- 
withstanding whatever  resistance,  yet  to  overcome,  and 
make  them  captives  to  the  authority  and  love  of  Christ. 

Sect.  XXIX.  The  universal,  continued  rectitude  of  all 
intelligent  creatures  had,  we  may  be  sure,  been  willed 
with  a  peremptory,  efficacious  will,  if  it  had  been  best. 
That  IS,  if  it  nad  not  been  less  congruous  than  to  Weep 
them  sometime  (under  the  expectation  of  future  confirma- 
tion and  reward)  upon  trial  of  their  fidelity,  and  in  a  stale 
wherein  it  might  not  be  impossible  to  them  to  make  a  de- 
fection. And  so  it  had  easily  been  prevented,  that  ever 
there  should  have  been  an  apostacy  from  God,  or  any  sin 
in  the  world.  Nor  was  it  either  less  easy,  by  a  mighty 
irresistible  hand,  universally  to  expel  sin,  than  prevent  it; 
or  more  necessary  or  more  to  be  expected  from  him.  But 
if  God's  taking  no  such  course,  tended  to  render  his  go- 
vernment over  the  world  more  august  and  awful  for  the 
present,  and  the  result  and  final  issue  of  all  things  more 
glorious  at  length,  and  were  consequently  more  congru- 
ous ;  that  could  not  be  so  willed,  as  to  be  effectually  pro- 
cured by  him.  For  whatsoever  obligation  strict  justice 
hath  upon  us,  that  congruity  cannot  but  have  upon  him. 
And  whereas  it  would  be  concluded,  that  whatsoever  any 
one  truly  wills,  they  would  effect  if  they  could,  we  admit 
it  for  true,  and  to  be  applied  in  the  present  case.  But 
add.  That  as  we  righly  esteem  that  impossible  to  us, 
which  we  cannot  justly  do,  so  is  that  to  him,  not  only 
which  he  cannot  do  justly,  but  which,  upon  the  whole 
matter,  he  cannot  do  most  wisely  also.  That  is,  which  his 
infinite  wisdom  doth  not  dictate  is  most  congruous  and 
fit  to  be  done. 

Things  cohere  and  are  held  together,  in  the  course  of 
his  dispensation,  by  congruities  as  by  adamantine  bands, 
and  cannot  be  otherwise.  That  is,  comparing  and  taking 
things  together,  especially  the  most  important.  For  other- 
wise, to  have  been  nicely  curious  about  every  minute 
thing,  singly  considered,  that  it  might  not  possibly  have 
been  better,  (as  in  the  frame  of  this  or  that  individual  ani- 
mal or  the  like,)  had  been  needlessly  to  interrupt  the 
course  of  nature,  and  therefore,  itself,  to  him  an  incongru- 
ity. And  doth,  in  them  that  expect  it,  import  more  of  a 
trifling  disposition  than  of  true  wisdom.  But  to  him 
whose  being  is  most  absolutely  perfect,  to  do  that  which, 
all  things  considered,  would  be  simply  best,  i.  e.  most 
becoming  him,  most  honourable  and  Godlike,  is  abso- 
lutely necessary.  And  consequently,  it  is  to  be  attributed 
to  his  infmite  perfection,  that,  unto  him,  to  do  otherwise, 
is  absolutely  impossible.  And  if  we  yet  see  not  all  these 
congruities  which,  to  him,  are  more  than  a  law ;  it  is 
enough  that  they  are  obvious  to  his  own  eye,  who  is  the 
only  competent  Judge.  Yet,  moreover,  it  is  finally  to  be 
considered,  that  the  methods  of  the  Divine  government 
arc,  besides  his,  to  be  exposed  to  the  view  tijid  judgment 
of  other  intellects  than  our  own,  and  we  expect  they  should 
to  our  own,  in  another  state.  What  conception  thereof  is, 
already,  received  and  formed  in  our  minds,  is  but  an  em- 
bryo, no  less  imperfect  than  our  present  slate  is. 

It  were  very  unreasonable  to  expect,  since  this  world 
shall  continue  but  a  little  while,  that  all  God's  manage- 
ments, and  ways  of  procedure,  in  ordering  the  great  affairs 
of  it,  should  be  attempered  and  fitted  to  the  judgment 
that  shall  be  made  of  them  in  this  temporary  state,  that 


A  POSTSCRIPT  TO  THE  LATE  LETTER,  4c. 


will  so  soon  be  over;  smd  to  the  present  apprehension  and 
capacity  of  our  now  so  muddied  and  distempered  minds. 
A  va-st  and  stable  eternity  remains,  wherein  the  whole  ce- 
lestial chorus  shall  entertain  themselves  with  the  grateful 
contemplation  and  applause  of  his  deep  coimsels.  Such 
things  as  now  seem  perplex  and  intricate  to  us,  will 
appear  most  irreprehensibly  fair  and  comely  to  angeli- 
cal minds,  and  our  own,  when  we  shall  be  vouchsafed  a 
place  amongst  that  happy  community.  What  discovery 
God  affords  of  his  own  glorious  excellencies  and  perfec- 
tions, is  principally  intended  to  recommend  him  m  that 
state  wherein  he,  and  all  his  ways  and  works,  are  to  be 
beheld  with  everlasting  and  most  complacential  approba- 
tion. Therefore  though  now  we  should  covet  the  clearest 
and  most  satisfying  account  of  things  that  can  be  had,  we 
are  yet  to  exercise  patience,  and  not  precipitate  our  judg- 
ment of  them  before  the  time:  as  knowing  our  present 
conceptions  will  differ  more  from  what  they  will  be  here- 
after, than  those  of  a  child  from  the  malurer  thoughts  of 
the  wisest  man.    And  that  many  of  our  conceits,  which 


197 


we  thought  wise,  we  shall  then  see  cause  to  put  away  aa 
childish  things. 


The  disorder.  Sir,  of  this  heap  rather  than  <rame  ot 
thoughts  and  discourse,  as  it  cannot  be  thought  more  un- 
suitable to  the  subject,  than  suitable  to  the  author ;  and 
the  less  displetise,  by  how  much  it  could  less  be  expected 
to  be  otherwise,  from  him,  even  in  the  best  circumstances; 
so  it  may  lay  .some  claim  to  your  easier  pardon,  as  having 
been,  mostly,  huddled  up  in  the  intervals  of  a  iroublesome, 
long  journey.  Wherein  he  was  rather  willing  to  take  what 
opportunity  the  inconveniences  and  hurry  of  it  could  allow 
him,  than  neglect  any,  of  using  the  earliest  endeavour  to 
approve  himself,  as  he  is  your  great  admirer, 
Most  honoured  Sir, 
Your  most  obedient  humble  servant, 

H.  W. 


A  POSTSCRIPT 


TO  THE  LATE  LETTER 


OF  THE  RECONCILEABLENESS  OF  GOD  S  PRESCIENCE,  4c. 


Finding  that  this  discourse  of  the  reconcileablcness  of 
God's  prescience  of  the  sins  of  men,  with  the  wisdom  and 
sincerity  of  his  counsels,  exhortativns,  if-c.  hath  been  mis- 
understood and  misrepresented ;  1  think  it  requisite  to  say 
somewhat  briefly  in  reference  thereto.  I  wrote  it  upon  the 
motion  of  that  honourable  gentleman  to  whom  it  is  in- 
scribed; who  apprehended  somewhat  of  that  kind  might 
be  of  use  to  render  our  religion  less  exceptionable  to  some 
persons  of  an  inquiring  disposition,  that  might  perhaps  be 
too  sceptical  and  pendulous,  if  not  prejudiced.  Having 
finished  it,  I  thought  it  best  the  author's  name  should 
pass  under  some  di.sguise,  supposing  it  might  so  better 
serve  its  end ;  for  knowing  my  name  could  not  give  the 
cause  an  advantage,  I  was  not  willing  it  should  be  in  a 
possibility  of  making  it  incur  any  disadvantage.  And 
therefore,  as  I  have  observed  some,  in  such  cases,  to  make 
use  only  of  the  two  last  letters,  I  imitated  some  other,  in 
the  choice  of  the  penultimate.  But  perceiving  that  dis- 
course now  to  fall  under  animadversion,  1  reckon  it  be- 
coming to  be  no  longer  concealed.  It  was  unavoidable  to 
me,  if  I  would,  upon  reasonable  terms,  apply  myselt' 
to  the  consideration  of  the  matter  I  had  imdertaken,  of 
showing  the  consistency  of  God's  prescience  of  the  sins 
of  men,  with  the  preventive  methods  we  find  him  to  have 
used  against  them,  lo  express  somewhat  of  my  sense  of 
(what  1  well  knew  lo  have  been  asserted  by  divers  school- 
men) God's  predeterminalive  concurrence  to  the  sins  of 
men  also.  For  it  had  been  (any  one  may  see)  very  idle 
and  ludicrous  trifling,  lo  offer  at  reconciling  those  methods 
with  God'.'t  prescience,  and  have  waived  that  manifestly 
greater  difficulty  of  reconciling  ihem  with  his  predetermi- 
nalive concourse,  if  1  had  thought  there  had  been  such  a 
thing.  And  were  a  like  ca.se,  as  if  a  chirurgeon,  under- 
taking a  wounded  person,  should  apply  himself,  with  a 
great  deal  of  diligence  and  address,  to  the  cure  of  a  finger 
slightly  scratched;  and  totally  neglect  a  wound  feared  to 
be  mortal  in  his  breast. 

And  whereas  I  reckoned  God's  prescience  of  all  what- 
soever futurities,  and  consequently  of  the  sins  of  men, 
most  certain  and  demonstrable,  (though  it  was  not  the 
business  of  this  discourse  to  demonslrale  it,  but,  supposing 
it,  to  show  its  reconcileablcness  with  what  it  seemed  not 
so  well  to  agree,)  if  I  had  believed  his  predelenninative 


concurrence  to  the  sins  of  men  to  be  as  certain  ;  perfect 
despair  of  being  able  to  say  any  thing  to  purpose  m  this 
case,  had  made  me  resolve  lo  say  nothing  in  either.  For, 
to  show  how  it  might  stand  with  the  wisdom  and  sincerity 
of  the  blessed  God,  to  counsel  men  not  to  sin,  lo  profess 
his  hatred  and  detestation  of  it,  lo  remonstrate  to  men  the 
great  danger  they  should  incur  by  it ;  with  so  great  ap- 
pearance of  seriousness  to  exhort,  warn,  expostulate  with 
them  concerning  it,  express  his  great  displeasure  and  grief 
for  their  sinning,  and  consequent  miseries ;  and  yet  all  the 
while  act  them  on  thereto,  by  a  secret,  but  mighty  and 
irresistible,  influence,  seemed  to  me  an  utterly  hopeless 
and  impossible  undertaking.  The  other,  without  this, 
(supposing,  as  to  this,  the  case  to  have  been  as  .some  have 
thought  it,)  a  verj'  vain  one.  But  being  well  assured,  that 
what  seemed  the  greater  difliculty,  and  to  carr)'  most  of 
terror  and  aflright  in  ihe  face  of  it,  was  only  a  chimera;  I 
reckoned  Ihe  oilier  very  su])erable,  and  therefore  directed 
mv  discourse  thither,  according  to  the  first  design  of  it, 
which  was  in  effect  but  lo  justify  God's  making  such  a 
creature  as  man,  and  governing  him  agreeably  lo  his  nature. 
Now  judging  it  requisite,  that  he  who  should  read  tha' 
discourse  concerning  ihis  designed  subject,  wiih  any  aa 
vantage,  should  have  ihe  same  thoughts  of  the  other, 
which  was  waived,  ihat  1  had  ;  1  apprehended  it  necessary 
to  communicate  lho.se  thoughts  concerning  thai,  as  I  did. 
Not  operosely,  and  as  my  busine.ss,  but  only  on  the  bye, 
and  as  was  fii  in  reference  to  a  thing  that  was  to  be  waived, 
and  not  insisted  on.  Now  I  perceive  that  some  persons, 
who  had  formerly  entertained  that  strange  opmion  of 
God's  predeterminalive  concurrence  to  the  wickedest  ac- 
tions, and  not  pursed  their  minds  of  it,  have  been  offended 
with  ihal  letter,  for  not  expressing  more  rcspecl  unto  it. 
And  yet  ofl'ered  nothing  themselves,  (which  to  me  .seems 
excecdins  sirange,)  for  the  solving  of  thai  great  difficulty 
and  encumbrance,  which  it  infers  upon  our  religion.  Nor 
do  1  much  wonder,  that  ihis  opinion  of  predeierminative 
concourse,  to  sinful  actions,  should  have  some  stiff  ad- 
herents among  ourselves.  For  having  been  entertained  by 
certain  Dominicans,  that  were  apprehended  in  .some  things 
to  approach  nearer  u.s,  than  others  of  ihe  Roman  church: 
it  came  lo  receive  favour  and  countenance  from  some  ol 
our  own,  of  considerable  note  for  piety  and  learning,  whose 


126 


A  POSTSCRIPT  TO  THE 


name  and  authority  cannot  but  be  expected  to  have  much 
influence  on  the  minds  of  many.  But  I  somewhat 
wonder,  that  they  who  have  had  no  kindness  for  this  letter, 
upon  the  account  of  its  dissent  from  them,  in  this  par- 
ticular, should  not  allow  it  common  justice.  For  because 
it  hath  not  said  every  thing  they  would  have  had  it  say, 
and  that  would  have  been  grateful  to  themselves,  they 
impute  to  it  the  having  said  what  it  said  not,  and  what 
they  apprehended  would  be  most  ungrateful  to  all  pious 
and  sober  men.  The  sum  is,  they  give  out  concerning  it, 
that  it  denies  the  providence  of  God  about  sin,  which  all 
good  men  ought  to  abhor  from ;  and  insinuate  that  it  falls 
in  with  the  sentiments  of  Durandus,  which  tliey  know 
many  think  not  well  of. 

All  that  I  mtend  to  do,  for  the  present,  upon  this  oc- 
casion, shall  be  to  show  wherein  tne  letter  is  misrepre- 
sented, and  charged  with  what  it  halh  not  in  it.  To 
remark  what  is  said  against  that  supposed  sense  of  it,  and 
give  the  true  sen.se  of  what  it  says  touching  this  matter  ; 
with  a  further  account  of  the  author's  mind  herein  than  it 
was  thought  fit  to  insert  into  so  transient  and  occasional  a 
discourse  as  that  part  of  the  letter  was.  Whereby  it  may 
be  seen,  wherein  he  agrees  with  those  of  that  opposite 
persuasion,  and  what  the  very  point  of  difference  is. 
Further  than  this,  I  yet  intend  not  to  go,  till  I  see  further 
need.  There  have  two  discourses  come  to  my  view  that 
have  referred  to  that  letter.  The  one  in  manuscript  only ; 
which,  because  it  is  uncertain  to  me  whether  the  reputed 
author  of  it  will  own  it  or  no,  and  because  it  says  little 
or  nothing,  by  way  of  argument,  against  the  true  sense  of 
the  letter,  I  shall  take  no  further  present  notice  of.  The 
other  is  printed,  and  offers  at  somewhat  of  argument, 
which  therefore  I  shall  more  attentively  consider.  It  doth 
this  letter  an  honour,  whereof  its  author  never  had  the 
least  ambition  or  expectation,  to  insert  the  mention  of  it 
into  the  close  of  a  very  learned,  elaborate  work;"  with 
which  it  might,  yet,  easily  be  imagined,  its  simplicity,  and 
remoteness  from  any  pretence  to  learning,  would  so  ill 
agree,  that  a  quarrel  could  not  but  ensue.  It  is  from  one, 
who  having  spent  a  great  part  of  his  time  in  travelling 
through  some  regions  of  literature,  and  been  peaceable,  as 
far  as  I  have  understood,  in  his  travels ;  it  might  have 
been  hoped  would  have  let  this  pamphlet  alone,  when,  for 
what  I  can  observe,  he  finds  no  fault  with  it  but  what  he 
makes,  and  is  fain  to  accuse  it  of  what  is  no  where  to  be 
found  in  it,  lest  it  should  be  innocent. 

It  is  an  unaccountable  pleasure  which  men  of  some 
humours  take,  in  depraving  w-hat  is  done  by  others,  when 
there  is  nothing  attempted  that  doth  interfere  with  them  ; 
nothing  that  can,  righteously,  be  understood  to  cross  any 
good  end,  which  they  more  openly  pretend  to,  nor  the 
more  concealed  end  (if  they  have  any  such)  of  their  own 
glory.  Common  edification  seems  less  designed,  when 
every  thing  must  be  thrown  down,  which  is  not  built  by 
their  own  hands,  or  by  their  own  line  and  measure.  I 
plead  nothing  of  merit  in  this  little  essay,  only  I  say  for 
it,  that  I  know  not  what  it  can  be  guilty  of  towards  this 
learned  man,  that  can  have  occasioned  this  assault  upon 
it  by  his  pen.  By  how  much  the  less  it  keeps  his  road,  the 
more  I  might  have  thought  it  out  of  the  way  of  his  notice. 
I  am  sure  it  meant  him  no  barm,  nor  had  any  design  to 
pilfer  from  him  any  part  of  his  collections.  BiU  he  says, 
he  may  not  let  it  pass.  Then  there  is  no  remedy.  But  I 
wonder  what  he  should  mean  by  he  may  not.  It  must 
either  mean,  that  he  thought  it  unlawful  to  let  it  pass,  or 
that  he  had  a  mighty  strong  and  irresistible  inclination  to 
squabble  a  little  with  it.  The  former  cannot  be  imagined. 
For  then,  for  the  same  reason,  he  would  have  attempted 
sundry  others  of  former  and  later  days,  that  have  .said 
much  to  the  purpose,  which  (his  letter  doth  but  touch 
obiter,  and  on  the  bye,  in  iis  way  to  another  design.  But 
those  were  giants,  whom  it  was  not  so  safe  to  meddle  with. 
Therefore  he  could  very  wisely  let  them  pass,  though  they 
have  wounded  his  beloved  cause,  beyond  all  that  it  is  in 
the  power  of  his  (or  any)  art  lo  cure.  Whence  it  is  con- 
sequent, that  the  whole  business  must  be  resolved  into  the 
latter.  And  this  inclination  cannot  but  owe  itself  to  some 
peculiar  aspect  and  reference  he  had  lo  the  author.  Whom, 
though  he  was  incognito,  yet  (as  I  have  been  informed) 
H  Court  of  the  0«nti]es,  part  3,  paeo  as. 


he  professes  to  have  discoursed  with  upon  the  same  suo- 
ject  many  times.  And  so,  therefore,  he  might  once  more 
belbre  this  public  rencounter,  if  he  had  thought  fit,  and 
nature  could  have  been  repelled  awhile. 

It  is  true,  he  hath  found  me  not  facile  to  entertam  nis 
sentiments  in  this  matter.  And  indeed  I  have  deeply 
dreaded  the  portentous  imaginations  which  I  found  had 
more  lightly  tinctured  his  mind,  as  to  this  thing,  concerning 
the  blessed  God.  Than  which,  upon  deliberation,  I  do 
believe,  no  human  wit  can  ever  devise  worse.  As  I  have 
often  freely  told  divers  of  my  friends,  and  it  is  very  likely, 
among  them,  himself.  Though  I  do  not  saspect  the  con- 
tagion to  have  infected  his  vitals ;  by  a  privilege,  vouch- 
safed to  some,  that  they  may  possibly  drink  some  deadly 
thing  that  shall  not  hurt  them.  But  why  mtist  an  impa- 
tiency  of  this  dissent  break  out  into  so  vindictive  an  hos- 
tility ■?  I  will  not  say  I  expected  more  friendly  dealing. 
For,  as  I  do  well  know  it  was  very  possible  such  a  public 
contest  might  have  been  managed  with  that  candour  and 
fairness,  as  not  at  all  to  intrench  upon  friendship  ;  so,  as 
it  is,  I  need  not  own  so  much  weakness,  as  upon  many 
years'  experience,  not  to  be  able  to  distinguish  and  under- 
stand there  are  some  tempers  less  capable  of  the  ingenui- 
ties that  belong  to  that  pleasant  relation.  But  it  was  only 
a  charitable  error,  of  which  I  repent  not,  that  I  expected  a 
more  righteous  dealing. 

He  pretends  to  give  my  sense  in  other  words,  and  then 
gravely  falls  to  combating  his  own  man  of  straw,  which  he 
will  have  represent  me,  and  so  I  am  to  be  tortured  in 
effigy.  It  can  never  be  proved,  that  it  implies  a  contra- 
diction, for  God  to  make  a  creature,  which  should  be  ca- 
pable of  acting  without  immediate  concourse.  This  he 
puts  in  a  ditTerent  character,  as  if  I  had  said  so  much. 
And  why  might  not  my  own  words  be  allowed  to  speak 
my  own  sense,  but  that  his  understanding  and  eyes  must 
then  have  conspired  to  tell  him,  that  the  sense  would  have 
been  quite  another  1  It  is  only  a  predeterminative  concur- 
rence lo  all  actions,  even  those  that  are  most  malignantly 
wicked,  {p.  117.)  and  again,  God's  concurring  by  a  deter- 
minative influence  imto  wicked  actions,  (7ii(i.)'which  is 
the  only  thing  I  speak  of;  as  what  I  cannot  reconcile  with 
the  wisdom  and  sincerity  of  his  councils  and  exhortations, 
against  such  actions.  And  if  he  had  designed  to  serve  any 
common  good  end,  in  this  undertaking  of  his,  why  did  he 
not  attempt  to  reconcile  them  himself?  But  the  wisdom 
and  sincerity  of  God  are  thought  fit  (as  it  would  seem) 
to  be  sacrificed  to  the  reputation  of  his  more  peculiarly 
admired  schoolmen.  If  there  be  such  a  universal  deter- 
mination, by  an  irresistible  Divine  influence,  to  all  even 
the  wickedest  actions,  (which  God  forbid !)  methinks  such 
a  difficulty  should  not  be  so  easily  past  over.  And  surely 
the  reconciling  such  a  determinative  influence,  with  the 
Divine  wisdom  and  sincerity,  had  been  a  performance 
worth  all  his  learned  labours  besides,  and  of  greater  ser- 
vice lo  the  Christian  name  and  honour. 

But  it  seems  the  denying  concurrence  by  such  predeter- 
mining influence,  is  the  denying  of  all  immediate  con- 
currence. And  I  am  sent  to  the  Thomists,  Scotists,  Je- 
suits, and  Suarez,  more  especially  to  be  taught  otherwise. 
As  if  all  these  were  for  determinative  concourse.  Which 
is  very  pleasant,  when  the  very  heads  of  the  two  first- 
mentioned  sects  were  against  it,  as  we  shall  see  further 
anon,  the  third  generally,  and  Suarez  particularly,  whom 
he  names,  have  so  industriously  and  strongly  opposed  it. 
Yea  and  because  I  assent  not  to  the  doctrine  oi'  predetermi- 
native concourse,  I  am  represented  (which  was  the  last 
.spile  that  was  lo  be  done  me)  as  a  favourer  of  the  h)-po- 
tfiescs  of  Durandus.  And  he  might  as  truly  have  said  of 
Henry  Nicholas,  but  not  so  prudently,  because  he  knows 
whose  opinions  have  a  nearer  alliance  to  that  family.  Now 
I  hearlily  wish  I  had  a  ground  for  so  much  charily  to- 
wards him,  as  lo  suppose  him  ignorant  that  immediate 
concourse,  and  determinative,  are  not  won!  to  be  used  by 
the  schoolmen,  in  this  controversy,  as  terms  of  ihe  same 
signification.  If  he  do  himself  think  ibem  to  be  all  one, 
what  warrant  is  that  lo  him  lo  give  the  same  for  my  sensed 
When  'tis  .so  well  known  they  are  not  commonly  so  taken, 
and  that  determinative  concourse  is  so  voluminously 
written  against,  where  immediate  is  expressly  asserlea 


LETTER  ON  GOD'S  PRESCIENCE,  Ac. 


199 


Let  him  but  soberly  tell  me,  what  his  design  was,  to  dash 
out  the  word  determining  from  what  he  recites  of  that  letter, 
and  put  in  immediate,  which  he  knows  is  not  to  be  found 
in  any  of  the  places  he  refers  to  in  it.  Or  what  was  the 
giring  of  that  confidence  that  made  him  intimate  the 
Scotists,  Thomists,  the  Jesuists,  and  panicularly  Suarez, 
to  be  against  what  is  said  in  the  letter,  in  this  thing  t  If 
he  could  procure  all  the  books  in  the  world  to  be  burnt, 
besides  those  in  his  own  library,  he  would  yet  have  a  hard 
task  to  make  it  be  believed  in  the  next  age,  that  all  these 
were  for  God's  efficacious  determination  of  the  wills  of 
men  unto  wicked  actions. 

I  need  not,  after  all  this,  concern  myself  as  to  what  he 
says  about  the  no  medium  between  the  extremes  of  his  dis- 
junctive proposition.  Either  the  human  will  must  depend 
upon  the  divine  independent  will  of  God,  &c.  (as  he  phrases 
it  in  the  exce.vi  of  his  caution,  lest  any  should  think  the 
will  of  God  was  not  a  divine  will,)  or  God  must  depend 
on  the  human  will,  &c.  Unless  he  can  show  that  the 
human  will  cannot  be  said  to  depend  on  the  divine,  as 
being  enabled  by  it,  except  it  be  also  determined  and  im- 
pelled by  it,  to  every  wicked  action.  A  created  being  that 
was  entirely  from  God,  with  all  the  powers  and  faculties 
which  belong  to  it ;  that  hath  its  continual  subsistence  in 
him,  and  all  those  powers  continued,  and  maintained  by 
his  influence  every  moment ;  that  hath  those  powers  made 
habile,  and  apt  for  whatsoever  its  most  natural  motions 
and  operations,  by  a  suitable  influence  whensoever  it  moves 
or  operates  :  can  this  creature  be  said  not  to  depend,  as  to 
all  its  motions  and  operations,  unless  it  be  also  unavoid- 
ably impelled  to  do  every  thing  to  which  it  is  thus  suf- 
ficiently enabled  1 

I  again  say,  was  it  impossible  to  God  to  make  such  a  crea- 
ture that  can,  in  this  case,  act  or  not  act  1  It  is  here  oddly 
enoueh  said,  that  the  author  gives  no  demonstration  hereof. 
Of  what  ?  Why  that  it  can  never  be  proved  (as  the  reference 
to  the  foregoing  words  shows)  that  it  implies  a  contradic- 
tion, &c.  It  seems  it  was  expected  that  author  should 
have  proved  by  demonstration,  that  it  can  never  be  proved, 
that  it  implies  a  contradiction  for  God  to  make  a  creature, 
which  should  be  capable  of  acting(as  he  feigns  him  to  have 
said)  without  immediate  concourse  By  what  rule  of  rea- 
soning was  he  obliged  to  do  sol  But  if  the  proving  there 
is  such  a  creature,  as  in  the  case  before  expressed  can  act 
without  determinative  concour.se,  will  serve  turn  to  prove, 
that  it  cannot  be  proved,  it  implies  a  contradiction  there 
should  be  such  a  one  ;  I  may  think  the  thing  was  done. 
And  may  think  it  sufficiently  proved,  that  there  is  such  a 
creature  ;  if  it  appear  (whereof  tlere  is  too  much  proof) 
that  there  are  sucn  actions  done  by  creatures,  as  lor  the 
reasons  that  were  before  alleged,  it  could  stand  with  the 
nature  of  God  to  determine  them  uito.  And  was  nothing 
said  tending  to  prove  this,  that  it  could  not  consist  with 
the  nature  of  God,  to  determine  aen  unto  all  the  wicked 
actions  they  commit  1  It  seems  inless  it  were  put  into 
mood  and  figure,  'lis  no  proof.  >or  was  it  the  design  of 
those  papers  to  insist  upon  that  subject ;  but  there  are 
things  suggested  in  transitu,  as  such  a  discourse  could 
admit,  that  whether  they  are  demonstrative  or  no,  would 
puzzle  a  considering  person.  Taat  God  should  have  as 
much  influence  and  concurrence  to  the  worst  actions,  as 
to  the  best.  As  much  or  more  than  the  sinner  or  the 
tempter.  That  the  matter  of  his  laws  to  Adam,  and  his 
posterity,  should  be  a  natural  imnossibilitv.  And  I  now 
add,  the  irreconcileableness  of  that  determination,  with 
Go«l's  wisdom  and  sincerity,  &e.  These  I  shall  reckon 
demonstrations,  till  I  see  them  well  answered. 

However,  if  mine  were  a  bad  opinion,  why  was  it  not  as 
confutable  without  the  men;ion  of  Durandus?  But  that 
was,  with  him,  an  odious  name  ;  and  fit,  therefore,  to  im- 
press the  brand,  which  he  desired  I  should  wear  for  his 
sake.  This  is  a  likely  way  to  clear  the  truth !  Yet  if  it 
serve  not  one  design,  it  will  another,  he  thinks,  upon  which 
he  was  more  intent.  Are  all  for  Durandus'.i  wav  that  are 
against  a  predeierminative  influence  to  wicked  actions'! 
I  could  tell  him  who  have  shown  more  strength  in  arguing 
against  Durandus,  than  I  find  in  all  his  arguments:  who 
yet  have  written,  too,  against  determinative  concourse  to 
such  actions,  more  than  ever  he  will  be  able  to  answer,  or 

b  L.  1  Disl.  1.  ft.  5.  D.  37.  a.  1  c  DisL  1. 1 ».  ul  iupt. 


any  man.  The  truth  is,  when  I  wrote  that  letter,  I  had 
never  seen  Durandus.  Nor  indeed  did  I  consult  any  book 
for  the  writing  of  it,  (as  I  had  not  opportunity,  if  I  had 
been  so  inclined,)  except,  upon  some  occasions,  the  Bible. 
Not  apprehending  it  necessary  to  number  votes,  and  con- 
sider now  many  men's  thoughts  were  one  way,  and  of  how 
many  the  other,  before  I  would  adventure  to  think  any  of 
my  own.  But  I  have  this  day,  upon  the  view  of  his  ani- 
madversions, taken  a  view  of  Durandus  too :  and  really 
cannot  yet  guess  what  should  tempt  him  to  parallel  my 
conceptions  with  Durandus's,  but  that  he  took  his  for  some- 
what an  ill-favoured  name.  Durandus  flatly,  in  several 
places,  denies  God's  immediate  concourse  to  the  actions  of 
the  creatures,  b  Which  I  never  said  nor  thought ;  but  do 
really  believe  his  immediate  concourse,  to  all  actions  of  bis 
creatures  both  immediatione  virtvtis,  and  suppositi,  (that 
I  may  more  comply  with  his  scholastic  humour,  in  the  use 
of  such  terms,  than  gratify  my  own,)  yet  not  determina- 
tive unto  wicked  actions. 

Again,  Durandus  denies  immediate  concourse,  univer- 
sally, and  upon  such  a  ground,  as  whereupon,  the  denial 
mu.st  equally  extend  to  good  actions  as  to  bad  ;  viz.  that 
'tis  impossible  the  same  numerical  action  should  be  from 
two  or  more  agents  immediately  and  perfectly,  except  the 
same  numerical  virtue  should  be  in  each.  But  he  says 
the  same  numerical  virtue  cannot  be  in  God  and  in  the 
creature,  &c.  <=  Whereas  he  well  knows  the  concourse  or 
influence  (for  I  here  affect  not  the  curiosity  to  distinguish 
these  two  terms,  as  some  do)  which  I  deny  not  to  be  im- 
mediate to  any  actions,  I  only  deny  to  be  determinative,  as 
to  those  which  are  wicked.  Yea,  and  the  authors  he  quotes, 
(sec.  11.)  Aquinas  and  Scotus,  though  every  body  may 
know  they  are  against  what  was  the  notion  of  Durandus, 
yet  are  as  much  against  him.self,  if  he  will  directly  oppose 
that  letter,  and  assert  determinative  concourse,  to  wicked 
actions.  They  held  immediate  concourse  not  determina- 
tive. The  former,  though  he  supposes  Divine  help  in 
reference  to  the  elections  of  the  human  will,  yet  asserts  the 
elections  themselves  to  be  in  man's  own  power,  and  only 
says  that  in  the  executions  of  those  elections  men  can  be 
hindered.  That  (whatsoever  influence  he  asserts  of  the 
first  cause)  men  still,  hatietil  sc  indiffcrcntcr  ad  bene  vel 
male  eligendum.  ii  The  other,  though  he  al.so  excludes  not 
the  immediate  efficacy  of  God  in  reference  to  the  actions 
of  men,  yet  is  so  far  from  making  it  determinative,  that  the 
reason  he  gives  why,  in  evil  actions,  man  sins,  and  God 
does  not,  is  that  the  one  of  those  causes  posset  reclitudinem 
dare  actui  quam  lerutur  dare:  et  tamen  n<m  dot.  Alia 
autem,  licit  non  tcneatur  cam  dare :  tamen  quantum  est  ex 
sc  daret,  si  voluntas  creata  co-npcrarelur ; '  in  the  very  place 
which  himself  refers  to.  Wherein  they  diflfer  from  this 
author  loto  ca:ln,  and  from  me,  in  that  they  make  not  deter- 
minative influence  necessary  in  reference  to  good  actions, 
which  I  e-xpressly  do. 

Thus  far  it  may  be  seen  what  pretence  or  colour  he  had 
to  make  my  opinions  the  same  with  Durandus's,  or  his 
own  the  saine  with  that  of  Thomas  and  Scotus.  But  if 
he  knew  in  what  esteem  I  have  the  schoolmen,  he  would 
hardly  believe  me  likely  to  step  one  foot  out  of  my  way, 
either  to  gain  the  reputation  of  any  of  their  names,  or  avoid 
the  disreputation.  He,  notwithstanding,  supposed  his  own 
reputation  to  be  so  good  (and  I  know  no  reason  why  he 
might  not  .suppose  so)  as  to  make  it  be  believed  I  was  any 
thing  he  pleased  to  call  me,  by  such  as  had  not  opportunity 
to  be  otherwi.se  informed.  And  thus  I  would  take  leave  of 
him,  and  permit  him  to  use  his  own  reflections  upon  his 
nsage  of  me,  at  his  own  leisure  ;  but  that  civility  bids  me 
(since  he  is  pleased  to  be  at  the  pains  of  catechising  me) 
first  to  give  some  answer  to  the  questions  wherein  he  thus 
expostulates  with  me. 

a.  I.  Whether  there  be  any  action  of  man  on  earth  so 
good,  which  hath  not  some  mixture  of  sin  in  it1  And  if 
God  concur  to  the  substrate  matter  of  it  as  good,  must  he 
not  necessarily  concur  to  the  substrate  matter  as  .sinful  1 
For  is  not  the  substrate  matter  of  the  act,  both  as  good  and 
sinful,  the  samel 

A.  I.  It  .seems  then,  that  God  doth  concur  to  the  matter 
of  an  action  as  sinful.  Which  is  honestly  acknowledged, 
since  by  his  principles  it  cannot  be  denied ;  though  naost 

d  |3  a.  81  e  L.  3.  Dial.  V.  Q.  2. 


130 


A  POSTSCRIPT  TO  THE 


of  his  way  mince  the  business,  and  say  the  concurrence 
is  only  to  the  action  which  is  sinful,  not  as  sinful. 

2.  This  I  am  to  consider  as  an  argument  for  God's  pre- 
determinative  concurrence  to  wicked  actions.  And  thus  it 
must  be  conceived  :  That  if  God  concur  by  determinative 
influence  to  the  imperfectly  good  actions  of  faith,  repent- 
ance, love  to  himself,  prayer ;  therefore  to  the  acts  of  en- 
mity against  himself,  cursing,  idolatry,  blasphemy,  &c. 
And  is  it  not  a  mighty  consequence  t  If  to  actions  that 
are  good  quoad  substantiam,  therefore  to  such  as  are  in  the 
substance  of  them  evil  1  We  ourselves  can,  in  a  remoter 
kind,  concur  to  the  actions  of  others :  because  you  may 
afford,  yourself,  your  leading  concurrence  to  actions  im- 
perfectly good,  therefore  may  you  to  them  that  are  down- 
right evil  1  because  to  prayer,  therefore  to  cursing  and 
swearing  ?  and  then  ruin  men  for  the  actions  you  induced 
ihem  to  1  You  will  say,  God  may  rather,  but  sure  he  can 
much  less  do  so  than  you.  How  could  you  be  serious  in 
khe  proposal  of  this  question  1 

We  are  at  a  loss  how  it  should  consist  with  the  Divine 
wisdom,  justice,  goodness,  and  truth,  to  design  the  punish- 
ing man,  yet  innocent,  with  everlasting  torments,  for  ac- 
tions which  God,  himself,  would  irresistibly  move  him  to ; 
whereas  his  making  a  covenant  with  Adam  in  reference 
10  himself  and  his  posterity,  implied  there  was  a  possibility 
it  might  be  kept ;  at  least  that  he  would  not  make  the 
keeping  of  it,  by  his  own  positive  influence,  impossible. 
And  you  say,  if  he  might  concur  to  the  substrate  matter 
of  an  action  as  good,  (which  tends  to  man's  salvation  and 
blessedness,)  he  must  necessarily  concur  (and  that  by  an 
irresistible  determinative  influence,  else  you  say  nothing 
to  me)  to  the  substrate  matter  of  all  their  evil  actions,  as 
evil,  which  tend  to  their  ruin  and  misery,  brought  upon 
them  by  the  actions  which  God  makes  them  do.  I  sup- 
Dose  St.  Luke  vi.  9.  with  Hos.  xiii.  9.  show  a  diflierence.  If 
you  therefore  ask  me,  why  I  should  not  admit  this  conse- 
quence 1  I  say  it  needs  no  other  answer,  than  that  I  take 
wisdom,  righteousness,  goodness,  and  truth,  to  belong 
more  to  the  idea  of  God,  than  their  contraries. 

d.  2.  Is  there  any  action  so  sinful  that  hath  not  some 
natural  good  as  the  substrate  matter  thereof^ 

A.  True.  And  what  shall  be  inferred!  That  therefore 
God  must  by  a  determinative  influence  produce  every 
such  action  whatsoever  reason  there  be  against  it "!  You 
might  better  argue  thence  the  necessity  of  his  producing, 
every  hour,  a  new  world ;  in  which  there  would  be  a  great 
deal  more  of  positive  entity,  and  natural  goodness.  Cer- 
tainly the  natural  goodness  that  is  in  the  entity  of  an  action, 
is  no  such  invitation  to  the  holy  God  by  determinative 
influence  to  produce  it,  as  that  he  should  offer  violence 
to  his  own  nature,  and  stain  the  justice  and  honour  of  his 
government,  by  making  it  be  done,  and  then  punish  it 
being  done. 

Q,.  3.  Do  we  not  cut  off  the  most  illustrious  part  of 
Divine  Providence  in  governing  the  lower  world,  &c.  1 

A.  What  ■?  by  denying  that  'tis  the  stated  way  of  God's 
government,  to  urge  men,  irresistibly,  to  all  that  wicked- 
ness, for  which  he  "will  afterwards  punish  them  with  ever- 
lasting torments  l  I  should  least  of  all  ever  have  expected 
such  a  question  to  this  purpose,  and  am  ashamed  further 
to  answer  it.  Only  name  any  act  of  providence,  1  hereby 
deny,  if  you  can.  In  the  next  place,  that  ray  sen.se  mny 
appear  in  my  own  words ;  and  that  I  may  show  how  far 
I  am  of  the  same  mind  with  those  that  apprehend  me  at 
so  vast  a  distance  from  them ;  and  where,  if  they  go  fur- 
ther, our  parting  point  must  be ;  I  shall  set  down  the  par- 
ticulars of  my  agreement  with  them,  and  do  it  in  no  other 
heads  than  they  might  have  collected,  if  they  had  pleased, 
out  of  that  letter.     As, 

1.  That  God  exerciseth  a  universal  providence  about 
all  his  creatures,  both  in  sustaining  and  governing  them. 

2.  That,  more  particularly,  he  exerciseth  such  a  provi- 
dence about  man. 

3.  That  this  providence  about  man  extends  to  all  the 
actions  of  all  men. 

4.  That  it  consists  not  alone  in  beholding  the  actions  of 
men,  as  if  he  were  a  mere  spectator  of  them  only,  but  is 
positively  active  about  them. 

5.  That  this  active  providence  of  God  about  all  the 
actions  of  men  consists  not  merely  in  giving  them  the  natu- 


ral powers,  whereby  they  can  work  of  themselves,  but  in  a 
real  influence  upon  those  powers. 

6.  That  this  influence  is  in  reference  to  holy  and  spirit- 
ual actions  (whereto  since  the  apostacy  the  nature  of  man 
is  become  viciously  disinclined)  necessary  to  be  eflSca- 
ciously  determinative ;  such  as  shall  overcome  that  disin- 
clination, and  reduce  those  powers  into  act. 

7.  That  the  ordinary,  appointed  way  for  the  commvmi- 
cation  of  this  determinative  influence,  is  by  our  intervening 
consideration  of  the  inducements  which  God  represents  to 
us  in  his  word,  viz.  the  precepts,  promises,  and  commina- 
lions,  which  are  the  moral  instruments  of  his  government. 
No  doubt  but  he  may  (as  is  intimated  in  the  letter)  extra- 
ordinarily act  men  in  some  rarer  cases,  by  inward  impulse, 
without  the  help  of  such  external  means,  as  he  did  pro- 
phets or  inspired  persons ;  and  when  he  hath  done  so,  we 
were  not  to  think  he  treated  them  unagreeably  to  their 
natures,  or  so  as  their  natures  could  not,  without  violence, 
admit.  But  it  halh  been  the  care  and  designment  of  the 
Divine  wisdom,  so  to  order  the  way  of  dispensation  to- 
wards the  several  sorts  of  creatures,  as  not  only  not,  ordi- 
narily, to  impose  upon  them  what  they  could  not  conve- 
niently be  patient  of,  but  so  as  that  their  powers  and 
faculties  might  be  put  upon  the  exercises  whereof  they 
were  capable,  and  to  provide  that  neither  their  passive 
capacity  should  be  overcharged,  nor  their  active  be  unem- 
ployed. And  whereas  the  reasonable  nature  of  man  renders 
him  not  only  susceptible  of  unexpected  internal  impres- 
sions, but  also  capafcle  of  being  governed  by  laws,  which 
requires  the  use  of  his  own  endeavour  to  understand  and 
obey  them;  and  whereas  we  also  find  such  laws  are  actu- 
ally made  for  him,  and  propounded  to  him  with  their  pro- 
per enforcements.  If  it  should  be  the  fixed  course  of  God's 
government  over  him,  only  to  guide  him  by  inward  im- 
pulses ;  this  (as  is  said  in  that  letter)  would  render  those 
laws  and  their  sanctions  impertinencies,  his  faculties 
whereby  he  is  capable  of  moral  government  so  far,  and 
to  this  purpose,  useless  and  vain  :  and  would  be  an  occa- 
sion, which  the  depraved  nature  of  man  would  be  very  apt 
to  abuse  into  a  temptation  to  them,  never  to  bind  their 
powers  to  the  endeavour  of  doing  any  thing  that  were 
of  a  holy  and  spiritual  tendency,  (from  which  their  aver- 
sion would  be  always  prompting  them  to  devise  excuse.s,) 
more  than  a  mere  machine  would  apply  itself  to  the  tises 
which  it  was  made  for  and  doth  not  understand. 

Therefore,  lest  any  should  be  so  unreasonable,  as  to  ex- 
pect God  should  only  surprise  them,  while  they  resolvedly 
sit  still  and  sleep;  he  hath,  in  his  infinite  wisdom,  with- 
held from  them  the  occasion  hereof;  and  left  them  desti- 
tute of  any  encouragement  (whatsoever  his  extraordinary 
dealings  may  have  been  with  some)  to  expect  his  influ- 
ences, in  the  neglect  of  his  ordinary  methods,  as  is  dis- 
coursed p.  121.  and  at  large  in  the  following  pases.  And 
which  is  the  plain  sense  of  that  admonition,  Phil.  ii.  12, 
13.  Yea,  and  though  ihere  be  never  so  many  instances  of 
merciful  surprisals,  preventive  of  all  our  own  considera- 
tion and  care,  yet  those  are  still  to  be  accounted  the  ordi- 
nary methods  which  are  so  dc  jure,  which  would  actually 
be  so,  if  men  did  their  duty,  and  which  God  hath  obliged 
us  to  observe  and  attend  unto  as  such. 

8.  "That  in  reference  to  all  other  actions  which  are  no; 
sinful,  though  there  be  not  a  sinful  disinclination  to  them, 
yet  because  there  may  be  a  sluggishness  and  ineptitude  to 
some  purposes  God  intends  to  serve  by  them,  this  influ- 
ence is  also  always  determinative  thereunto;  whensoever 
to  the  immense  wisdom  of  God  shall  seem  meet,  and  con- 
ducing to  his  own  great  and  holy  ends. 

9.  That,  in  reference  to  sinful  actions,  by  this  influence 
God  doth  not  only  sustain  men  who  do  ihem,  and  con- 
tinue to  thorn  Ihcir  natural  faculties  and  powers,  whereby 
ihev  arc  done,  but  also,  as  the  first  mover,  so  far  excite 
and  actuate  those  powers,  as  that  they  are  apt  and  habile 
for  any  congenerous  action,  to  which  they  have  a  natural 
designation ;  and  whereto  they  are  not  sinfully  disin- 
clined. 

10.  That,  if  men  do  then  employ  them  to  the  doing  of 
any  sinful  action ;  by  that  same  influence,  he  doth,  tis  to 
him  seems  meet,  limit,  moderate,  and,  against  the  inclina- 
tion and  design  of  the  sinful  agent,  overrule  and  dispose 
it  to  good.     But  now  if,  besides  all  this,  they  will  also 


LETTER  ON  GOD'S  PRESCIENCE,  4«. 


sssert ;  that  Qod  doth,  by  an  efficacious  influence,  move 
and  determine  men  to  wicked  actions.  This  is  that 
which  I  most  resolvedly  deny.  That  is,  in  this  I  shall 
differ  wiih  ihem,  that  I  do  not  suppose  God  to  have,  by  in- 
ternal influence,  a.s  far  a  hand  in  the  worst  and  wickedest 
actions,  as  in  the  best.  I  assert  more  to  be  necessary  to 
actions  to  which  men  are  wickedly  disinclined  ;  but  that 
less  will  suffice  for  their  doing:  of  actions  to  which  they 
have  inclination  more  than  enough.  I  reckon  it  .sufficient 
to  the  production  of  this  latter  sort  of  actions,  that  their 
powers  be  actually  habile,  and  apt  for  any  such  action,  in 
the  general,  as  is  connatural  to  tnem  ;  supposing  there  be 
not  a  peccant  aversion,  as  there  is  to  all  those  actions  that 
are  holy  and  .spiritual ;  which  aversion  a  more  potent 
(even  a  determinative)  influence  is  necessary  to  overcome. 
I  explain  myself  by  instance. 

A  man  haih  from  God  the  powers  belonging  to  his  na- 
ture, by  which  he  is  capable  of  loving  or  hating  an  appre- 
hended good  or  evil.  The.se  powers  being,  by  a  present 
Divine  influence,  rendered  habile,  and  apt  for  action;  he 
can  now  love  a  good  name,  health,  ease,  life,  and  hate  dis- 
grace, sickness,  pain,  death :  but  he  doth  also  by  these 
powers,  thus  habilitated  for  action,  love  wickedness,  and 
hate  Giod.  I  .say,  now,  that  to  those  former  act.s  God 
should  over  and  be.sides  determine  him,  is  not  absolutely 
and  always  necessary ;  and  to  the  latter,  is  impossible. 
But  that,  to  hate  wickedness  universally,  and  as  such,  and 
to  love  Go<l,  the  depravedness  of  his  nature,  by  the  anos- 
tacy,  hath  made  the  determinative  influence  of  efficacious 
grace  necessary.  Which,  therefore,  he  hath  indispensable 
obligation  (nor  is  destitute  of  encouragement)  earnestly  to 
implore  and  pray  for.  My  meaning  is  now  plain  to  such 
as  have  a  mind  to  imderstand  it. 

Having  thus  given  an  account  wherein  I  agree  with 
them,  and  wherein,  if  they  please,  I  must  differ.  It  may 
perhaps  be  expected  I  should  add  further  reasons  of  that 
Cifference  on  my  part.  But  I  shall  for  the  present  forbear 
10  do  it.    I  know  it  may  be  alleged,  that  some  very  pious 


131 

as  well  as  learned  men  have  been  of  their  opinion.  And 
I  seriously  believe  it.  But  that  signifies  nothing  to  the 
goodness  of  the  opinion.  Nor  doth  the  badness  of  it  ex- 
tinguish my  charity  nor  reverence  towards  the  men.  For 
I  consider,  that  as  many  hold  the  most  important  truths, 
and  which  most  directly  tend  to  impress  the  image  of  God 
upon  their  souls,  that  yet  are  never  stamped  with  any  such 
impression  thereby ;  so,  it  is  not  impossible  some  may  have 
held  very  dangerous  opinions,  with  a  notional  judgment, 
the  pernicious  influence  whereof  hath  never  distilled  upon 
their  hearts.  Neither  shall  I  be  willing  wilhout  necessity 
to  detect  other  men's  infirmities.  Yet  if  I  find  myself  any 
way  obliged  further  to  intermeddle  in  this  matter,!  reckon 
the  time  I  have  to  spend  in  this  world,  can  never  be  spent 
to  better  purpose,  than  in  discovering  the  fearful  conse- 
quences of  that  rejected  opinion,  the  vanity  of  the  subter- 
fuges whereby  its  assertors  think  to  hide  the  malignity  of 
it ;  and  the  inefficacy  of  the  arguments  brought  for  it. 
Especially  those  two  which  the  letter  takes  notice  of.  For 
a-s  so  ill-coloured  an  opinion  ought  never  to  be  admitted 
without  the  most  apparent  nece,s,sity,  so  do  I  think  it  most 
apparent  there  is  no  necessity  it  should  be  admitted  upon 
those  grounds  or  any  other.  '  And  doubt  not  but  that  both 
the  governing  providence  of  God  in  reference  to  all  events 
whatsoever,  and  his  most  certain  foreknowledge  of  them 
all,  may  be  defended,  against  all  opposers,  without  it.  But 
I  had  rather  my  preparations  lo  these  purposes  should  be 
buried  iu  dust  and  silence;  than  I  should  ever  see  the 
occasion  which  should  carry  ihe  signification  with  it  of 
their  being  at  all  needful.  And  I  shall  take  it  for  a  just 
and  most  deplorable  occasion,  if  I  shall  find  any  to  assert 
against  me  the  contradictory  to  this  proposition  : — That 
doth  not  by  an  efficacious  influence,  universally  move  and 
determine  men  to  all  their  actions;  even  those  that  are 
most  wicked. — Which  is  the  only  true  and  plain  meaning 
of  what  was  said,  about  this  ousiness,  in  the  before-men- 
tioned letter. 


MAN'S    CREATION 


A  HOLY  BUT  MUTABLE  STATE, 


ECCLES.  VII.  29. 


LO,  THIS  ONLY  HAVE  I  FOUND,  THAT  GOD  HATH  MADE  MAN  UPRIGHT,;  BUT  THEY  HAVE  SOUGHT  OUT  MANY  INVENTIONS. 


In  these  words  you  have  the  result  of  a  serious  inquiry 
into  the  state  of  mankind.  In  the  verse  immediately  fore- 
going, the  preacher  speaks  his  own  experience,  touching 
each  sex  distributively ;  how  rare  it  was  to  meet  with  a 
wise  and  good  man,  how  much  rarer  with  a  prudent  and 
virtuous  woman ;  (so  he  roust  be  understood,  though  these 
qualities  are  not  expressed ;)  then  in  the  text  gives  this 
verdict  touching  both  collectively,  tending  to  acquit  their 
Maker  of  their  imiver.sal  depravation,  and  convict  them. 
"  Lo,  this  only  have  I  found,"  &c. 

The  words  contain  two  propositions. — The  first  touching 
man's  perfection  by  his  creation,  "  God  made,"  &c.  The 
second  touching  his  defection  by  sin,  "  But  they  have 
sought,"  &c.  Together  with  a  solemn  preface  introducing 
both,  and  recommending  them  as  well-weighed  truths, 
"Lo,  this  only  have  I  found,"  &c.  q.d.  "  I  do  not  now  speak 
at  random,  and  by  guess;  no,  but  I  solemnly  pronounce  it, 
as  that  which  I  have  found  out  by  serious  study  and  dili- 
gent exploration,  that  God  made  man  upright,"  &c.  The 
terms  are  not  obscure,  and  are  fitly  rendered.  I  find  no 
considerable  variety  of  readings,  and  cannot  needlessly 
spend  time  about  words.  Only  in  short, — By  man  you 
must  understand  man  collectively,  so  as  to  comprehend 
the  whole  species. — Making  him  upright,  you  must  under- 
.stand  so  as  to  refer  making  not  to  the  adjunct  only, 
supposing  the  subject  pre-existent,  but  to  both  subject  and 
adjunct  together ;  and  .so  'tis  man's  concreate  and  orieinal 
righteousness  that  is  here  meant. — By  inventions  under- 
stand (as  the  antithesis  doth  direct)  such  as  are  alien  from 
this  rectitude.  Nor  is  it  altogether  improbable  that  in  this 
expression,  some  reference  may  be  had  to  that  curious  de- 
sire of  knowing  much  that  tempted  Adam  and  Eve  into 
the  first  transgression. — Many  inventions,  seems  to  be  spo- 
ken in  opposition  to  that  simplicity  and  singleness  of  heart 
which  this  original  rectitude  did  include  ;  truth  is  but  one ; 
falsehood,  manifold.  God  made  man  upright,  i.e.  simple, 
plain-hearted,  free  from  all  tortuous  windings,  and  invo- 
lutions. (So  the  word  rendered  upright  in  the  text  doth 
signify ;  and  Je.shurun  derived  therefrom,  which  God 
thought  a  fit  name  for  his  people  Israel,  the  seed  of  plain- 
hearted  Jacob,  to  be  known  by ;  answerably  wherelo  Na- 
thanael  is  said  to  be  a  true  Israelite,"  in  whom  was  no 
guile")  Such  man  was  at  first;  now,  in  the  room  of  this 
simplicity,  you  find  a  muUiplicity :  he  was  of  one  constant, 
tmiforra  frame  and  tenor  of  spirit,  held  one  straight,  direct, 
and  even  course;  now  he  is  become  full  of  inventions, 
grown  vafrous,  multiform  as  to  the  frame  of  his  spirit,  un- 
certain, intricate,  perplexed  in  all  his  ways. — Sought  out, 
this  notes  the  voluntariness,  and  perfect  spontaneity  of  his 
defection  ;  'twas  his  own  doing.  God  made  him  upright ; 
he  hath  sought  out  means  to  deform  and  undo  himself. — 
The  words  thus  opened  afford  us  two  great  gospel  truths. 


Doct.  1.  That  God  endued  the  nature  of  man,  in  his 
creation,  with  a  perfect  and  universal  rectitude. 

2.  That  man's  defection  from  his  primitive  state  was 
purely  voluntary,  and  from  the  unconstrained  choice  of 
his  own  mutable  and  self-determining  will. 

(Though  the  latter  part  of  the  text  would  afibrd  a  suf- 
ficient ground  to  treat  of  the  state  of  man  now  fallen  ;  yet 
that  being  by  agreement  left  lo  another  hand,  I  observe  no 
more  from  it  than  what  concerns  the  manner  of  his  fall, 
and  that  only  as  it  depended  on  a  mutable  will.)  In 
handling  these  truths,  I  shall, 

1.  Open  them  in  certain  explicatory  theses.  2.  Improve 
them  in  some  few  practical  and  applicatory  inferences. 

1.  About  the  former — that  God  endued,  &c. — take  these 
propositions  for  explication. 

Prop.  1.  All  created  rectitude  consists  in  conformity  to 
some  rule  or  law.  Rectitude  is  a  mere  relative  thing,  and 
its  relation  is  to  a  rule.  By  a  rule,  I  here  mean  a  law 
strictly  taken ;  and  therefore  I  speak  this  only  of  created 
rectitude.  A  law,  is  a  rule  of  duty  given  by  a  superior  to 
an  inferior ;  nothing  can  be  in  that  sense  a  rule  to  God,  or 
the  measure  of  increated  rectitude. 

Prop,  2.  The  highest  rule  of  all  created  rectitude,  is 
the  will  of  God,  considered  as  including  most  intrinsically 
an  eternal  and  immutable  reason,  justice,  and  goodness. 
'Tis  certain,  there  can  be  no  higher  rule  to  creatures  than 
the  Divine  will  ;i>  and  as  certain  that  the  government  of 
God  over  his  creatures,  is  always  reasonable,  and  just,  and 
gracious ;  and  that  this  reasonableness,  justice,  and  good- 
ness, by  which  it  is  so,  should  be  subjected  any  where  but 
in  God  him.sclf,  none  that  know  what  (Jod  is,  according  lo 
our  more  obvious  notions  of  him,  can  possibly  think. 

Prop.  3.  Any  sufficient  signification  of  this  will,  touch- 
ing the  reasonable  creature's  duty,  is  a  law,  indispensably 
obliging  such  a  creature.  A  law  is  a  con.stitution  jc  dcbito, 
and  'tis  the  legislator's  will  (not  concealed  in  his  own 
breast,  but)  duly  expressed  that  makes  this  constitution, 
and  infers  an  obligation  on  the  subject. 

Prop.  4.  The  law  given  to  Adam  at  his  creation  was 
partly  natural,  given  by  way  of  internal  impression  upon 
nis  .soul ;  partly  positive,  given  (as  is  probable)  by  some 
more  external  discovery  or  revelation.  That  the  main 
body  of  law,  whereby  man  was  to  be  governed,  should  be 
at  first  given  no  other  way  than  by  stamping  them  upon 
his  mind  and  heart,  was  a  thing  congruous  enough  to  his 
innocent  slate  ;  (as  it  is  to  angels  and  saints  in  glory:)  it 
being  then  exactly  conlempered  to  his  nature,  highly  ap- 
provaWe  ;o  his  rea.son,  (as  is  evident,  in  that  being  fallen, 
his  reason  ceases  not  to  approve  it,  Rom.  ii.  18.)  fully 
suitable  to  the  inclination  and  tendency  of  his  will,  and 
not  at  all  regretted  by  any  reluctant  principle  that  might 
in  the  least  oppose  or  render  him  doubtful  about  his  duty. 

b  Rom.  vii.  IS.  lii  1, 1.  Ezck  loiii.  "&.  chap,  xxaa 


MAN  CREATED  MUTABLE. 


Yet  was  it  most  reasonable  also,  that  some  positive 
commands  should  be  superadded,  that  God's  right  of  do- 
minion and  government  over  him  as  Creator,  might  be 
more  expressly  asserted,  and  he  might  more  fully  appre- 
hend his  own  obligation  as  a  creature  to  do  some  things, 
because  it  was  his  Maker's  will,  as  well  as  others,  because 
they  appeared  to  him  in  their  own  nature  reasonable  and 
fit  to  be  done  ;  for  so  the  whole  of  what  God  requires  of 
man,  is  fitly  distinguished  into  some  things  which  he  com- 
mands because  they  are  just,  and  some  things  that  are 
just  because  he  commands  them. 

Prop.  5.  Adam  was  endued  in  his  creation  with  a  suf- 
ficient ability  and  habitude  to  conform  to  this  whole  law, 
both  Baturai  and  positive;  in  which  ability  and  habitude 
his  original  recitude  did  consist.  This  proposition  carries 
in  it  the  main  truth  we  have  now  in  hand,  therefore  re- 
cuires  to  be  more  distinctly  insisted  on.  There  are  two 
things  in  it  to  be  considered— the  thing  itself  he  was  en- 
dued with— the  manner  of  the  endowment. 

1.  The  thing  iL<elf  wherewith  he  was  endued.  That 
wa-s  uprightness,  rectitude,  (otherwise  called  the  image  of 
God,  though  that  expression  comprehends  more  than  we 
now  speak  of,  as  his  immortality,  dominion  over  the  in- 
ferior creatures,  &c.)  which  uprightness  or  rectitude  con- 
sisted in  the  habitual  conformity,  or  conformability,  of  all 
his  natural  powers  to  this  whole  law  of  God ;  and  is  there- 
lore  considerable  two  ways,  viz.  in  relation  to  its  subject 
and  us  rule. 

1.  In  relation  to  its  subject;  that  was  the  whole  soul 
.  (m  some  sense  it  may  be  said  the  whole  man  )  even  the 
several  powers  of  it.  And  here  we  are  led  to  consider  1  he 
j>arts  of  this  rectitude,  for  'tis  co-extended  (if  that  phra.se 
may  be  allowed)  with  its  subject,  and  lies  spread  out  into 
«he  several  powers  of  the  soul;  for  had  anv  power  been 
left  destitute  of  it,  such  is  the  frame  of  man,  and  the  de- 
pendence of  his  natural  powers  on  each  other,  in  order  to 
action,  that  it  had  disabled  him  to  obey,  and  had  destroyed 
his  rectitude  ;  for  bonnm  non  oritur  nisi  ex  causis  inlc^ris 
mahmtero  ex  quovis  dcfedu.  And  hence  (as  Davenant ' 
well  observes)  according  to  the  parLs  (if  I  mav  so  speak) 
01  the  subject  wherein  it  was,  man's  original  rectitude 
must  be  understood  to  consist  of, 

1.  A  perfect  illumination  of  mind  to  understand  and 
.mow  the  will  of  God.    2.  A  compliance  of  heart  and  will 
therewith.     3.  An  obedient  subordination  of  the  sensitive 
appetite,  and  other  mferior  powers,  that  in  nothing  thev 
might  resist  the  former.     That  it  comprehends  all  these 
appears  by  comparing  Col.  iii.  10.  wWre  the  image  of 
trod,  wherein  man  was  created,  is  said  to  consist  in  know- 
ledge that  hath  lis  seat  and  subject  in  the  mind,  with  Eph 
IV.  M  where  righteousness  and  holiness  are  also  mention- 
ed; the  one  wnereof  consists  in  equiiv  towards  men,  the 
otherm  loyally  and  devotedness  toGoif ;  both  which  neces- 
sarily suppase  the  due  framing  of  the  other  powers  of  the 
soul,  to  the  ducture  of  an  enlightened  mind    And  besides 
that  work  of  sanclification  (which  in  these  scriptures  is 
cipresslv  called  a  renovation  of  man  according  to  the  im- 
a^c  of  God  wherem  he  was  created)  doth  in  other  scrip- 
lures  appear  (as  the  forementioned  author  also  observes") 
Hn™"^".""   Pr*"*  P/oporlionable  to  these  I  mention,  vi/ 
Illumination  of  mmd,  Ephes.  i.  18.  conversion  of  heart  Ps 
h.  10.  victory  over  concupiscence,  Rom.  vi.  7,  throughoui 
■i.  v.?"-'*."'?'"  t"'s  recitude  in  relation  to  its  rule  •  that  is 
the  will  of  God  revealed.d  or  the  law  of  God.  ,  Sin  is  the 
n-ansgression  of  the  law  ;  and  accordingly  righteousness 
must  needs  be  conformity  to  the  law  ;  Hz    aeuial  righte- 
ousness consists  in  actual  conformity  to  the  lawj^hat 
habitual  rectitude  which  Adam  wa.s  furnished  with   n  his 

Sin'  S"^*''vr  ^'  ^"^  ■^P^^'^'"?.)  i"  an  habuual  con- 
formit)  or  an  ability  to  conlorm  to  the  same  law  This 
habi  ual  conformity- was,  as  of  the  whole  soul,  so  to  the 

yn/^T'''«°  ''"'^""'  P^"^"^  kinds  of  it,  natural 
and  positive.  He  was  furnLshed  wi,h  particula^  princi- 
ples, inclining  him  10  comply  with  whatsoever  the  law  of 
nature  had  aid  before  him  ;  and  with  a  general  prindnle 
dispasing  him  to  yield  to  whatsoever  Iny  poslive  Taw 
should  lay  before  him  as  the  will  of  God.  AntfTf  it  be  said 

c  Darcnontdojustiua  habituali,  ftc  ' 

e  Aqiuii.  Summ. 


13 


i  1  John  i...  .. 
,  _   ^     f  Au».  de  civtUK  Doj. 
U,  ftc.  cap.  r.  la,  13,  *c.  I  John 


133 

(in  reference  to  the  former  of  these,)  that  this  law  of  na- 
ture impres.sed  upon  Adam's  soul,  was  his  very  rectitude- 
bereforc  huw  can  this  rectituae  be  a  conformity  to  thi« 

0  ^V  ?"''"■••'''  1-  A  law  is  twofold,  regidans,  regulata  « 
-.  1  he  law  of  nature  impressed  upon  the  soul  of  Adam 
mustbeccnsuiered;- 1.  as  subjected  in  his  mind;  soil 
consisted  ol  certain  practical  notions  about  good  and  evil 
right  and  wrong,  &c.— 2.  as  subjected  in  his  heart,  .so  it 
consisted  in  certain  habitual  inclinations  to  conform  to 
those  principles.  N„w  these  inclinations  of  the  heart 
though  they  are  a  rule  to  actions,  they  are  yet  something 
ruled  m  reference  to  those  notions  in  the  mind;  and  their 
eon  ormity  thereto  makes  one  part  of  original  rectitude. 
And  those  notions,  though  they  are  a  rule  to  these  incUna- 
tions,  yet  they  are  something  ruled  in  reference  to  the  will 

01  Uod  sigmned  by  ihem  ;  and  in  the  conformity  thereto 
consists  another  pan  uf  this  original  rectitude. 

^.  We  have  to  consider  the  manner  of  this  endowment 
And  as  to  this,  lis  much  disputed  among  the  schoolmen, 
whether  it  were  n.iiural  or  supernatural.  I  shall  only  lay 
down,  m  lew  words,  what  I  conceive  to  be  clear  and  in- 
disputable. 

1.  If  by  natural,  you  mean  es.sential,  (whether  constitu- 
tively,  or  consecutively,)  so  original  righteousness  was 
not  natural  to  man  ;  for  then  he  could  never  have  lost  it 
without  the  lo.ss  of  his  being.  ' 

2.  If  by  natural,  you  mean  connatural,  j.  e.  concreate 
with  the  nature  of  man,  and  consonant  thereto,  so  I  doubt 
not  but  It  was  natural  to  him. 

Prop.  6.  This  rectitude  of  man's  nature,  could  not  but 
inter  and  include  his  actual  blessedness,  while  he  should 
act  according  to  it.  According  to  the  tenor  of  the  cove- 
nant, 11  could  not  but  infer  it.  And  consider  this  rectitude 
in  Itself  It  must  needs  include  it :  the  rectitude  of  his  un- 
dei^tanding  including  his  knowledge  of  the  highest  good- 
and  the  rectitude  of  his  will  and  afleciions;,  the  accept- 
ance and  enjoyment  thereof;  as  Augustine  f  in  this  case 
7nillum  loiuim  abesset  homini  quod  recta  voluntas  tmtar't 
posset,  .f-c.  Thus  far  of  the  holiness  and  blessedness  of 
man  s  first  state.  It  follows  to  spenk  of  the  mutability  of 
It,  and  of  his  fall  as  depending  thereon. 

Doct.  2.  That  man's  defection  from  his  primitive  state 
was  merely  voluntary,  and  from  the  unconstrained  choice 
of  his  own  mutable  and  self-determining  will.  For  the 
asserting  of  this  truth,  take  the  following  propositions: 

Prop.  I.  That  the  nature  of  man  is  how  become  uni- 
versally depraved  and  sinful.  This,  Scripture  is  full  of,r 
and  experience  and  common  observation  puts  it  beyond 
dispute.  'Tis  left  then  that  sin  must  have  had  some  ori- 
ginal among  men. 

Prop.  9.  The  pure  and  holy  nature  of  God  could  never 
be  the  original  of  man's  sin.  This  is  evident  in  itself. 
God  h  disclaims  it:  nor  can  any  affirm  it  of  him  without 
denying  his  ven'  Being.  He  could  not  be  the  cause  of 
unhohness,  but  by  ceasing  to  he  holy,  which  would  sup- 
pose him  mutably  holy  ;  and  if  either  God  or  man  must 
be  confes.sed  mutable,  'tis  no  difficulty  wiiere  to  lay  it; 
whatever  he  is,  he  is  essentially;  and  necessity  of  exist- 
ence, of  being  always  what  he'is.  i  remains  everlastingly 
the  fundamental  attribute  of  his  Being. 

3.  'Tis  bla-sphemous  and  absurd  to  talk  of  two  princi- 
ples, (as  the  Manichees  of  old,)  the  one  good  per  se,  and 
the  cause  of  all  good  ;  the  other  evil  per  se,  and  the  cause 
of  all  evil. 

Bradwardine's  k  two  arguments,  I.  that  this  would  sup- 
po.se  two  eods,  two  independent  beings.  2.  that  it  would 
suppose  an  evil  god.  do  sufficiently  convince  this  to  be  full 
both  of  bla-sphemy  and  contradiction. 

4.  It  was  not  possible  that  either  external  objects,  or 
the  temptation  of  the  devil,  should  necessitate  the  will  of 
man  to  sin.  Kxicrnal  objects  could  not ;  for  that  were  to 
reject  all  upon  God;  for  if  he  create  objects  with  such  an 
allcctive  power  in  them,  and  create  such  an  appetite  in 
man  as  cannot  but  work  inordinately  and  sinfully  towards 
those  objects,  it  must  needs  infer  his  efficacious  necessita- 
lion  of  sin,  being  it  would  destroy  the  truth  already  estab- 
lished, that  God  created  man  with  such  a  rectitude  as  that 

h  DCTit.  rcxii.  <.    P«aJ,  v,  4,    SJolm  11. 

i  JamM  i   17. 

k  Bradwardinfl  do  causa  D«i. 


134 


MAN  CREATED  MUTABLE. 


there  was  a  sufficient  ability  in  his  superior  powers  for  the 
cohibition  and  restraint  of  the  inferior,  that  they  should 
not  work  inordinately  towards  their  objects.  The  devil 
could  not  do  it  for  the  same  reason,  having  no  way  to 
move  the  will  of  man  but  by  the  proposal  of  objects ;  yet 
that  by  this  means  (which  he  could  in  many  respects 
manage  most  advantageously)  he  did  much  help  forward 
the  first  sin,  Scripture  leaves  us  not  to  doubt. 

5.  The  whole  nature  of  sin  consisting  only  in  a  defect, 
no  other  caii.se  need  be  designed  of  it  than  a  defective  ; 
i.  e.  an  understanding,  will,  and  inferior  powers,  however 
originally  good,  yet  mutably  and  defectively  so.  I  shall 
not  insist  to  prove  that  sin  is  no  positive  being;  but  I 
take  the  argument  to  be  irrefragable,  (notwithstanding 
the  cavils  made  against  it,)  that  is  drawn  from  that  com- 
mon maxim,  that  omne  ens  posilivum  est  velprimum,  "vel  d 
primo.t  And  that  of  Dionysius  the  Areopagite  is  an  in- 
genious one  :  he  argues  that  no  being  can  be  evil  per  se ; 
for  then  it  must  be  immutably,  to  which  no  evil  can  he,  for 
to  be  always  the  same,  is  a  certain  property  of  goodness; 
'tis  so  even  of  the  highest  goodness.  And  hence  sin  being 
supposed  only  a  defect,  a  soul  that  is  only  defeclibly  holy, 
might  well  enough  be  the  cause  of  it;  i.  e.  the  deficient 
cause.  Nor  is  it  in  the  least  strange  that  man  should  be 
at  first  created  with  a  defectible  holiness  ;  for  if  he  were 
immutably  holy,  either  it  must  be  c.e  naliira,  or  ex  Gratia: 
ex  nalurd  it  could  not  be,  for  that  would  suppose  him 
God ;  if  it  were  ex  gratia,  then  it  must  be  free ;  then  it 
might  be,  or  might  not  be ;  therefore  there  was  no  incon- 
gruity in  it  that  it  should  not  be.  And  indeed  it  was  most 
congruous  that  God  having  newly  made  such  a  creature, 
furnished  with  such  powers,  so  capable  of  government 
by  a  law,  of  being  moved  by  promises  and  threats,  he 
should  for  some  time  hold  him  as  a  rialor,  in  a  state  of 
trial  unconfirmed,  (as  he  did  also  the  innocent  angels,)  that 
it  might  be  seen  how  he  would  behave  himself  towards 
his  iViaker,  and  that  he  should  be  rewardable  and  punish- 
able accordingly,  in  a  .state  that  .should  be  everlasting  and 
unchangeable:  the  liberty  therefore  of  the  viators  and  the 
comprehensors,  ""Gibieuf  well  distinguishes  into  inchoata 
or  consuimnabilis,  and  perfecta  or  cmisummnla  ;  the  former 
such  as  Adam's  was  at  his  creation  ;  the  latter  such  as  is 
the  slate  of  angels  and  saints  in  glory ;  and  as  his  would 
have  been  had  he  held  out  and  persisted  innocent  through 
the  intended  time  of  trial. 

It  was  therefore  no  strange  thing  that  man  should  be 
created  defectible ;  it  was  as  little  strange  that  a  defectible 
creature  should  deficere.  For  the  manner  of  that  defec- 
tion, (whether  error  of  the  understanding  preceded,  or  in- 
consideraiion  only,  and  a  neglect  of  its  office,)  with  the 
great  difficulties  some  imagine  herein,  I  waive  discourse 
about  them ;  judging  that  advice  good  and  sober,  for  to 
consider  more  how  sin  may  be  gotten  out  of  the  world, 
than  how  it  came  in.  Though  'tis  most  probable  there 
was  in  the  instant  of  temptation  a  mere  suspension  of  the 
understanding's  act,  (not  as  previous  to  the  sin,  but  as  a 
part  of  it,)  and  thereupon  a  sudden  precipitation  of  will, 
as  Eslius  doth  well  determine. 

6.  Man  being  created  mutable  as  to  his  holiness,  must 
needs  be  so  a.s  to  his  happiness  too.  And  that  both  upon 
a  legal  account,  (for  the  law  had  determined  that  if  he  did 
sin  he  must  die,)  and  also  upon  a  natural ;  for  it  was  nut 
possible  that  his  soul  being  once  depraved  by  sin,  the 
powers  of  it  vitiated,  their  order  each  to  other,  and  to- 
wards their  objects,  broken  and  interrupted,  there  should 
remain  a  disposition  and  aptitude  to  converse  with  the 
highest  good. 

"The  use  follows,  which  shall  be  only  in  certain  practical 
inferences  that  will  issue  from  these  truths,  partly  con- 
sidered singly  and  severally,  partly  together  and  in  con- 
junction. 

From  tlie  First.  1.  Did  God  create  man  upright  as 
hath  been  shown  ?  then  how  little  rea.son  had  man  to  sin ! 
how  little  rea.son  had  he  to  de.sert  God  !  to  be  weary  of 
his  first  estate !  Could  God's  making  him,  his  making 
him  upright,  he  a  rea,son  why  he  should  sin  against  him! 
wn-s  his  directing  his  heart,  and  the  natural  course  of  his 
affections  towards  himself,  a  reason  why  he  should  forsake 
him  1  What  was  there  in  his  state  that  should  make  it 
1  Dion  do  Div.  num.  m  Qitiicuf  ilu  lit)erlat«  Dei  et  crMlure. 


grievous  to  him  1  Was  his  duly  loo  much  for  him  ?  God 
made  him  upright,  so  that  every  part  of  it  was  connatural 
to  him.  Was  his  privilege  too  little  7  He  knew,  and 
loved,  and  enjoyed  the  highest  and  infinite  good.  O  think 
then  how  unreasonable  and  disingenuous  a  thing  sin  was ! 
thatacrealuie  that  was  nothing  but  a  few  hours  ago.  now 
a  reasonable  being,  capable  of  God,  should  yet  sin  I  Urge 
your  hearts  with  this,  we  are  too  apt  to  think  ourselves 
unconcerned  in  Adam's  sin;  we  look  upon  ourselves  too 
abstractly,  we  should  remember  we  are  members  of  a 
community,  and  it  should  be  grievous  to  us  to  think  that 
our  species  hath  dealt  so  unkindly  and  unworihily  with 
God  :  and  besides,  do  not  we  sin  daily  after  (he  similitude 
of  Adain's  transgression  ?  and  is  not  sin  as  unreasonable 
and  unjust  a  thing  as  ever  1 

2.  Was  our  primitive  state  so  good  and  happy,  how 
justly  may  we  reflect  and  look  back  towards  our  first  slate ! 
how  fitly  might  we  take  up  Job's  words  !  O  that  I  were 
as  in  months  past; — as  in  the  days  of  my  youth; — when 
the  Almighty  was  yet  with  me ; — when  I  put  on  righte- 
ousness and  it  clothed  me  ; — when  my  glory  was  fresh  in 
me,  fcc."  With  what  sadness  may  we  call  to  mind  the 
things  that  are  past,  and  the  beginnings  of  ancient  time  ! 
when  there  was  no  stain  upon  our  natures,  no  cloud  upon 
our  minds,  no  polhuion  upon  our  hearts  ;  when  with  pure 
and  undefiled  souls  we  could  embrace  and  rest,  and  re- 
joice in  the  eternal  and  incomprehensible  good !  When 
we  remember  these  things,  do  not  our  bowels  turn  1  are 
not  our  souls  poured  out  within  us  ? 

From  the  Second.  1,  Did  man  so  voluntarily  ruin  him- 
self; how  unlikely  is  he  now  to  he  his  own  saviour  !  He 
that  was  a  .self-destroyer  from  the  beginning,  that  ruined 
himself  as  soon  as  God  had  made  him,  is  he  likely  now  to 
save  himself?  Is  it  easier  for  him  to  recover  his  station 
than  to  have  kept  it "?  or  hath  he  improved  him.self  by  sin- 
ning, and  gained  strength  by  his  fall  for  a  more  difficult 
undertaking  1  Is  he  grown  better  natured  towards  himself 
and  his  God,  than  he  was  at  first  1 

2.  How  little  reason  hath  he  to  blame  God,  though  he 
finally  perish !  What  would  he  have  had  God  to  have  done 
more  to  prevent  it ;  he  gave  his  law  to  direct  him,  his 
threatening  to  warn  him  ;  his  promise  for  his  encourage- 
ment was  evidently  implied ;  his  nature  was  sufficiently 
disposed  to  improve  and  comport  with  all  these  :  yet  he 
sins  !  Is  God  to  be  charged  with  this  '!  Sins  upon  no  ne- 
cessity, with  no  pretence  ;  but  that  he  mu.st  be  seeking  out 
inventions,  trying  experiments,  a.ssaying  to  better  his  state, 
as  plainly  despising  the  law,  suspecting  the  truth,  envying 
the  greatness,  a.sserting  and  aspiring  to  the  sovereignty 
and  Godhead  of  his  Maker.  Had  we  (any  of  us)  a  mind 
to  contend  with  God  about  this  matter,  how-  would  we 
order  our  cause  ?  how  would  we  state  our  quarrel  1  If  we 
complain  that  we  should  be  condemned  and  ruined  all  in 
one  man ;  that  is  to  complain  that  we  are  Adam's  children. 
A  child  might  as  well  complain  that  he  is  the  son  of  a 
beggar  or  a  traitor,  and  charge  it  as  injustice  upon  the 
prince  or  law  of  the  land  that  he  is  not  born  to  a  patri- 
mony ;  this  is  a  mi.sery  to  him,  but  no  man  will  say  it  is  a 
wrong.  And  can  it  be  said  we  arc  wronged  by  the  com- 
mon Ruler  of  the  world,  that  we  do  not  inherit  from  our 
father  the  righteousness  and  felicity  he  had  wilfully  lost 
long  before  we  were  his  children  7  If  we  think  it  hard  we 
should  be  tied  to  terms  we  never  consented  to,  might  not 
an  heir  as  well  quarrel  wiih  the  magistrate,  that  he  suffers 
him  to  become  liable  to  his  father's  debts,  and  to  lie  in 
prison  if  he  have  not  to  pay! 

But  besides,  who  can  imagine  but  we  should  have  con- 
sented, had  all  mankind  been  at  that  time  existent  in  in- 
nocency  together  "!  i.  e.  let  the  case  be  stated  thus  :  Sup- 
pose Adam,  our  common  parent,  to  have  had  all  his 
children  together  with  him  before  the  Lord,  while  the 
covenant  of  works  wa.s  not  as  yet  made,  and  while  as  yet 
God  was  not  under  any  engagement  to  the  children  of 
men.  Let  it  he  supposed,  that  he  did  propound  it  to  the 
whole  race  of  mank-ind  together,  that  he  would  capitulate 
with  their  common  parent  on  their  behalf,  according  to 
the  terms  of  that  first  covenant ;  if  he  stood,  they  shoulel 
.•;iand,  if  he  fall,  ihev  must  all  fall  with  him.  Let  it  be  con- 
sidered, that  if  this  had  not  been  consented  to,  God  mighi 
u  Job  xiix.  3, 4, 5  R  so 


MAN  CREATED  MUTABLE. 


135 


^without  the  least  colour  of  exception,  being  as  yet  under 
no  engagement  to  the  contrary)  have  annihilated  the  whole 
species ;  for  wherein  can  it  seem  hard,  that  what  was  no- 
thing but  the  last  moment,  should  the  next  moment  be  suf- 
fered to  relapse  into  nothing  again  1  Let  it  also  be  consi- 
dered, that  Adam's  own  personal  interest,  and  a  mighty 
natural  atfection  towards  so  vast  a  progeny,  might  well  be 
thought  certainly  to  engage  him  to  the  uttermost  care  and 
circumspection  on  his  own  and  their  behalf  Ii  must  also 
be  remembered,  that  all  being  now  in  perfect  innocency, 
no  defect  of  reason,  nofrowardnessorperverseness  of  will 
can  be  supposed  in  any,  to  hinder  their  right  judgment, 
and  choice  of  what  might  appear  to  be  most  for  their  own 
advantage,  and  (he  glory  of  ineir  Maker. 

Can  it  now  possibly  be  thought  (the  case  being  thus 
stated)  that  any  man  should  rather  choose  presently  to 
lose  his  being,  and  the  pleasures  and  hopes  of  such  a 
state,  than  to  have  consented  to  such  terms  7  It  cannot  be 
thought. 

For  consider  the  utmost  that  might  be  objected ;  and 
suppose  one  thus  to  reason  the  matter  with  himself: 
"  Why "!  'tis  a  mighty  hazard  for  me  to  suspend  my  ever- 
lasting happiness  or  miseiy  upon  the  uncertain  determi- 
nations of  another  man's  mutable  will ;  shall  I  trust  my 
eternal  concernments  to  such  a  peradventure,  and  put  my 
life  and  hopes  into  the  hands  of  a  fellow-creature  V 

It  were  obvious  to  him  to  answer  himself,  "Aye,  but  he 
i-s  my  father;  he  bears  a  natural  alTecliori  to  me,  his  own 
concernment  is  included,  he  hath  power  over  his  own  will, 
his  obedience  for  us  all  will  be  no  more  difficult  than  each 
man's  for  himself;  there  is  nothing  required  of  him  but 
what  his  nature  inclines  him  to,  and  what  his  reason  (if 
he  use  it)  will  guide  him  to  comply  with ;  and  though 
the  hazard  of  an  eternal  misery  be  greatly  tremendous, 
yet  are  not  the  hopes  of  an  everla.sting  blessedness  as 
greatly  consolatory'  and  encouraging  1  and  besides,  the 
Hazard  will  be  but'for  a  time,  which  if  we  pass  safely,  we 
shall  shortly  receive  a  full  and  glorious  confirmation  and 
advancement."  Certainly  no  rea.sonable  man,  all  this 
considered,  (though  there  had  been  no  mention  made  of  a 
means  of  recovery  in  case  of  falling,  the  consideration 
whereof  is  yet  also  to  be  taken  in  by  us,)  would  have  re- 
fused to  consent.  And  then  what  reasonable  man  but  will 
confess  this  to  be  mere  cavil,  that  we  did  not  personally 
consent ;  for  if  it  be  certain  we  should  have  consented,  and 
our  own  hearts  lell  us  we  should,  doth  the  power  of  a 
Creator  over  his  creatures  signify  so  little  that  he  might 
not  take  this  for  an  actual  consent  f  for  is  it  not  all  one, 
whether  you  did  consent,  or  certainly  would  have  done  it, 
if  you  had  been  treated  wilh1  Covenants  betwi.xt  superi- 
ors and  inferiors,  ditler  much  from  those  betwixt  equals; 
for  they  are  laws  as  well  as  covenants,  and  therefore  do 
suppose  consent,  (the  terms  being  in  se  reasonable,)  as  that 
which  not  only  our  inleresl  but  duty  would  oblige  us  to. 
'Tis  not  the  same  thing  to  covenant  with  the  great  God, 
and  with  a  fellow-creature.  God's  prescience  of  the  event, 
(besides  that  no  man  knows  what  it  is,  yet,)  whatever  it 
is,  'tis  wholly  immanent  in  himself,  (as  also  his  decrees,) 

o  Rom.  iiL  H  ftc.    I  Cor.  i.  30,  31.    Eph.i.e.  7.    Tit.  ii.  11— U. 


therefore  could  have  no  influence  into  the  event,  or  be  any 
cause  uf  ii ;  all  depended,  as  hath  been  shown,  on  man's 
own  will ;  and  therefore  if  God  did  foresee  that  man 
would  fall,  yet  he  knew  also,  that  if  he  would  he  might 
stand. 

FVom  bot/i  jointly.  1.  Were  we  once  so  happy,  and 
have  we  now  undone  ourselves  1  how  acceptable  should 
this  render  the  means  of  our  recovery  to  us !  That  'tis  a 
recovery  we  are  to  endeavour,  (which  implies  the  formei 
truth,)  that  supposes  us  once  happy,  who  would  not  be 
taken  witlr  sucn  an  overture  for  the  regaining  of  a  happi- 
ness, which  he  hath  lost  and  fallen  froml  'Tis  a  double 
misery  (o  become  from  a  happy  estate  miserable  ;  'lis  yet 
as  a  double  happiness  to  become  happy  from  such  misery; 
and  proportionahly  valuable  should  all  means  appear  to  us 
that  tend  thereto.  Yea,  and  'tis  a  recovery  alter  self-de- 
struction, (which  asserts  the  former  truth,)  such  a  destruc- 
tion as  might  reduce  us  to  an  utter  despair  of  remedies,  as 
rendering  us  incapable  lo  help  ourselves,  or  to  expect  help 
or  pity  from  others.  0  how  welcome  should  the  tidings 
of  deliverance  now  be  lo  us !  how  joyful  an  entertainment 
should  our  hearts  give  ihem  upon  both  these  accounts! 
How  greatly  doth  Scripture"  commend  the  love  and  grace 
of  Christ,  under  the  notion  of  redeeming!  a  word  that 
doth  not  signify  deliverance  from  simple  misery  only,  but 
also  connote  a  precedent  better  stale,  as  they  expound  it 
who  take  the  phrase,  as  Scripture  u.ses  it,  lo  allude  to  the 
buying  out  of  captives  from  their  bondage.  And  how 
should  it  ravish  the  heart  of  any  man  to  have  mercy  and 
help  otfered  him  by  another  hand,  who  hath  perished  by 
his  own  !  how  lakingshould  gospel-grace  be  upon  this  ac- 
count !  how  should  this  consideration  engage  .souls  to 
value  and  embrace  it !  It  is  urged  (we  see)  to  that  pur- 
pose, Hos.  xiii.  9.  O  Israel,  thou  hast  destroyed  thy.self,  but 
in  me  is  thy  help  ;  and,  v.  10.  it  follows,  I  w'ill  be  ihy  King; 
where  is  anv  other  that  will  save  ihee'!  &c.  Andc/i.  xiv.  1. 
O  Israel,  reiurn  unio  the  Lord,  for  thou  hast  fallen  by  thine 
iniquity.  Now  (friends)  do  but  seriously  consider  this. 
If  you  believe  Ihe  truths  you  have  heard,  how  precious 
should  Christ  be  to  you  !  how  precious  should  the  gospel, 
Ihe  ordinances,  and  ministry  of  it  be!  Do  you  complain 
that  formerlv  vou  were  not  treated  with  1  By  all  these  God 
now  treats  with  you.  Now  your  own  pci'sonal  consent  is 
called  for ;  not  to  any  thing  that  hath  the  least  of  hazard  in 
il,  but  what  shall  make  you  certainly  happy,  as  miserable  as 
you  have  made  yourselves  ;  and  there  is  nothing  but  your 
consent  wanting,  the  price  of  your  redemption  is  already 
paid ;  'tis  but  taking  Christ  for  your  Saviour  and  your  Lord, 
and  living  a  life  of  dependence  and  holiness  for  a  few  days, 
and  you  are  as  safe  as  if  you  were  in  glor}'.  Will  you  now 
slick  at  this  ■?  O  do  not  destroy  yourselves  a  second  time, 
and  make  yourselves  doubly  gttilty  of  your  own  ruin. 

2.  Was  our  ^tate  so  good,  but  mutable"!  What  cause 
have  we  to  admire  the  grace  of  God,  through  Christ,  that 
whom  il  recovers  it  confirms  I  It  was  a  blessed  state,  that 
by  our  own  free  will  we  fell  from ;  but  how  much  better 
(even  upon  this  account)  is  this,  which  by  God's  free 
grace  we  are  invited  and  recalled  to  I 


A  CALM  AND  SOBER  INCIUIRY 


CONCBRNINO  THE   POSSIBILITY   < 


A    TRINITY    IN    THE    GODHEAD, 

IN  A  LETTER  TO  A  PERSON  OF  WORTH; 

OCCASIONED  BY  THE  LATELY  PUBLISHED  CONSIDERATIONS  ON  THE  EXPLICATIONS  ON  THE  DOCTRINE  OP 
THE  TRINITY,  BY  DR.  WALLIS,  DR.  SHERLOCK,  DR.  S — TH,  DR.  CCDWORTH,  iC. 

TOGETHER  WITH  CERTAIN  LETTERS, 

FORMERLY  WRITTEN  TO  THE  REVEREND  DR.  WALLIS,  ON  THE  SAME  SUBJECT. 


Sir, 

I  INTEND  not  this  discourse  shall  be  concerned  in 
what  this  author  hath  said  of  the  several  explications  given 
oy  the  persons  named  on  his  title-page.  The  only  thing 
it  is  designed  for,  is  the  discoursing  with  him  that  single 
point  which  he  refers  to,  in  his  twenty-ninth  and  thirtieth 
pages,  and  which,  in  this  controversy,  is  on  all  hands  con- 
fessed to  be  the  cardinal  one,  viz.  Whether  a  trinity  in  the 
Gfodhead  be  possible  or  no  "? 

I  put  not  the  question  about  three  persons ;  both  because 
I  will  not,  in  so  short  a  discourse  as  I  intend  to  make  this, 
be  engaged  in  discussing  the  unagreed  notion  of  a  person; 
and  because  the  Scripture  lays  not  that  necessity  upon  me, 
Ihough  1  do  not  think  the  use  of  that  term,  in  this  affair, 
either  blameable  or  indefensible.  But  I  shall  inquire  whe- 
iher  the  Father,  the  Son,  or  Word,  and  the  Holy  Ghost, 
cannot  possibly  admit  of  sufficient  distinction  from  one 
another  to  answer  the  parts  and  purposes  severally  assigned 
them  by  the  Scripture,  in  the  Christian  economy,  and  yet 
be  each  of  them  God,  consistently  with  this  most  inviola- 
ble and  indubitable  truth,  that  there  can  be  but  one  God. 

This  author  concludes  it  lo  be  impossible  in  the  men- 
tioned pages  of  his  discourse,  and  thereupon  seems  to 
judge  it  necessary  that  two  of  them  be  excluded  the  God- 
head, as  manv  others,  some  going  the  Arian,  some  the 
Photinian,  more  lately  called  the  Socinian  way,  have  done 
before  him.  He  acknowledges,  page  30,  col.  1.  there  may 
be  "some  secret  revealed  by  God,  because  it  was  above 
human  capacity  to  discover  it;  and  sometimes  also  to 
comprehend  how  it  can  be ;"  but  adds,  "  there  is  a  vast 
difference  between  my  not  being  able  to  conceive  how  a 
thing  should  be,  and  a  clear  apprehension  and  sight  that 
it  cannot  be."  What  he  says  thus  far  is  unexceptionable, 
and  I  heartily  concur  with  him  in  it.  But  for  what  he 
subjoins,  (wherein  he  might  have  spoken  his  mind  of  the 
matter  in  controversy  with  as  much  advantage  to  his  cause, 
without  reflecting  upon  his  adversaries,  as  if  they  con- 
sidered these  things  cither  with  no  intention,  or  with  no 
sincerity,  not  allowing  them  even  the  never  so  little  of  the 
one  or  the  other,)  that  "three  distinct  Almighty  and  All- 
knowing  persons,  should  be  but  one  Almighty,  or  but  one 
All-knowing,  or  but  one  God,  a  man,  who  considers  with 
never  .so  little  intention  and  sincerily,  clearly  sees  that  il 
cannot  be.  In  short,  that  it  is  not  a  my.^tery,  but,  as  Dr. 
South  speaks,  an  absurdity  and  a  contradiction."  This  is 
that  I  would  consider  with  him,  if  he  will  affix  these 
words  of  his,  "  a  man  who  considers.  &c.  clearly  sees  it 
cannot  be,  and  it  is  an  absurdity  and  a  contradiction,"  to 
the  question  as  I  have  set  it  down  above.     In  the  mean- 


time he  cannot  be  ignorant  that,  as  he  hath  represented  the 
matter,  he  hath  here  either  not  truly,  or  at  least  not  fairly, 
given  the  sense  of  any  of  them  whom  he  pretended  to 
oppose. 

For  when  by  those  words,  "  But  that  three  Divine  per- 
sons, or  that  three  distinct  Almighty  and  All-knowing  per- 
sons, should  be  but  one  Almighty,  but  one  All-knowing, 
or  but  one  God,"  he  would  slily  insinuate  to  his  unwary 
and  less  attentive  reader,  that  the  same  men  held  three 
Almighties,  and  but  one ;  he  well  knows,  and  elsewhere 
confesses,  (though  he  might  suppose  that  some  readers 
would  not  be  at  leisure  to  compare  one  place  of  his 
writings  with  another,  but  hastily  run  away  with  the  ap- 
prehension, that  such  as  were  not  of  his  mind  spake  no- 
thing but  nonsense  and  contradictions,)  that  not  only  his 
later  opposers  since  P.  Lumbard,  as  he  speaks,  but  divers 
much  more  ancient,  as  Athanasius,  and  the  rest  of  the 
Nicene  fathers,  &c.  denied  three  Almighties,  though  they 
affirmed  each  of  the  persons  to  be  Almighty,  understand- 
ing omnipotency,  as  they  do  omnisciency,  to  be  an  attribute 
not  of  the  person,  as  such,  but  of  the  essence,  as  .such, 
which  they  atlirm  to  be  but  one,  i.  c.  that  they  are  each  of 
them  Almighty,  by  communication  in  one  and  the  same 
almighty  essence.  And  if  their  .sentiment  be  so  very  ab- 
surd, he  needed  the  less  to  fear  representing  it  as  it  is. 

And  the  other  who  .seems  to  grant  three  Almighties, 
doth  never  say  there  is  but  one  Almighty ;  though  such 
say  too  there  is  but  one  God,  placing  the  unity  of  the  God- 
head in  somewhat  else,  as  he  hath  himself  taken  notice ; 
which  is  remote  from  express  self-contradiction  also.  But 
I  shall  concern  myself  no  further  abotu  the  one  or  the 
other  of  these  ways  of  explaining  the  doctrine  of  the  three 
persons.  Only  shall  inquire  concerning  the  possibility  of 
such  a  trinity  in  the  Godhead  a.s  was  above  expressed,  re- 
quiting the  uncharilableness  of  this  author,  in  imputing 
carelessness  or  insincerity  to  all  that  think  il  possible, 
with  so  much  charity,  as  to  believe  he  would  not  (against 
the  plain  tenor  of  Scripture)  have  rejected  the  doctrine  of 
the  trinity,  as  he  professes  to  do  that  of  the  incarnation, 
if  he  had  not  thought  it  every  way  impossible.  And  here 
I  premise, 

1.  That  the  present  undertaking  is  not  to  show  that  the 
Father,  Son,  and  Holy  Ghost  are  three,  and  but  one,  in 
the  same  respect ;  which  I  would  adventure,  in  this  au- 
thor's words,  to  say,  no  man  that  considei's  with  never  so 
little  intention  and  sincerity  would  offer  at.  But  when 
ihey  are  supposed  to  he  but  one,  in  respect  of  Deity,  they 
are  thought  to  be  three  in  some  other  respect. 

2.  That  what  I  now  design  is  only  lo  represent  this 


matter  as  possible  to  be  some  way,  and  in  the  way  here 
proposed  lor  ought  we  know,  not  as  definitely  certain  lobe 
this  way  or  that.  The  former  is  enough  to  our  present 
purpose,  i.  e.  it"  any  way  it  can  be  conceived,  without  ab- 
surdity or  contradiction,  that  these  may  be  three  with 
sufficient  distinction  to  found  the  distinct  attributes  which 
the  Scriptures  do  severally  give  them,  so  as  some  things 
may  be  affirmed  of  some  one,  and  not  be  affirmed  of  the 
other  of  them,  and  yet  their  unity  in  Godhead  be  con- 
served; our  point  is  gained,  and  the  clamour  of  this  and 
every  other  opposer  ought  to  cease,  for  our  asserting  what 
every  one,  that  considers,  clearly  sees  cannot  be. 

Now,  so  much  being  forelaid,  that  we  may  proceed  with 
clearness  and  satisfaction  of  mind— If  we  would  under- 
stand whether  it  be  possible  that  these  three  may  be  suffi- 
ciently distinguished  for  the  mentioned  purpose,  and  yet 
be  one  in  Godhead,  or  in  divine  being;  we  are  to  recollect 
ourselves,  and  consider  what  we  are  wont,  and  find  our- 
selves indispensably  obliged,  to  conceive  of  that  ever  bless- 
ed Being,  and  what  is  with  less  certainty  or  evidence  said 
or  thought  of  it.     Therefore, 

1.  We  cannot  but  acknowledge,  that  whereas  we  do  with 
greatest  certainty  and  clearness  conceive  of  it  as  an  intel- 
lectual Being,  comprehensive,  with  that,  of  infinite  and 
universal  nerfeclion  ;  so  we  do,  most  expressly,  though  this 
be  implied  in  universal  perfection,  conclude  it  a  "Being 
most  necessarily  existent :  which  God  hath  himself  been 
pleased  to  signify  to  us  by  the  appropriated  name,  I  am  or 
I  am  what  I  am. 

Hereby  is  this  most  excellent  of  beings  infinitely  dis- 
.mguished  from  all  creatures,  or  from  the  whole  creation 
All  created  being  is  merely  contingent,  i.  e.  (accordin"  to 
the  true  notion  of  contingency)  dependent  upon  will  and 
pleasure.  So  he  hath  himself  taught  us  to  distinguish- 
and  with  such  dustinction  to  conceive  of  the  creation,  Rev' 
IV.  11.  Thou  hast  made  all  things,  and  for  (or  bv  ha\ 
thy  pleasure  (or  will,  9a„,a  a.)  they  are,  or  were  created 
Whatsoever  being  is  necessarily  existent,  the  excellency 
of  Its  nature  being  such,  as  that  it  was  necessary  to  it  to 
exist,  or  impossible  not  to  exist,  is  God,  or  is  divine 
Being.  Nolwithstanditig  what  .some  have  imagined  of 
necessary  matter,  we  might  adventure  to  affirm  this  uni- 
versally of  all  necessar>'  being,  that  it  is  divine,  taking  it 
to  be  plainly  demonstrable,  and  to  have  been  demonstrated 
beyond  all  contradiction,  by  the  learned  Dr.  Cudworth 
and  many  others  long  before  him.  And  doubt  not  to 
cMnce,  (though  that  is  not  the  present  business  •)  that  sun- 
posing  the  iinaginnlion  of  necessary  matter  were  true  this 
sensible  world  could  never  possibly  have  been  made  of  it 

IS  magined.  But  if  any  have  a  mind  to  make  this  a  dis- 
t"^™!'  l"  "m"  ^""^  unseasonably  involved  in  it  at  this 
time,  It  wil  serve  my  present  purpose  to  assert  only,  what- 
soever intellectual  being  is  necessarily  existent  is  •divine 

And  on  the  other  hand,  whatsoever  being  is  contingent 
^i'li  ■""''  '"'  "'"i"  ^^y'""^^^  »n  'i  m'-re  intervening  act  of 
iTiiinUK  """''' u""'"^'^  and  supreme  will)  whether 
It  should  he  or  not  be,  is  created,  or  is  creature 

II.  Whatsoever  simplicity  the  ever  blessed'  God  hath 
hy  any  express  revelation  claimed  to  himself  or  can  by 
To  him  »  "*'  •"^';"^*"<-  '<''^^«''  he  demonstrated  to  belong 
nn!l Tr  *  P"f<-<^""",  ^r«-  ought  humbly,  an.l  with  all 
?,rh  sr?'T"'"-"r1."'l."'"'"'"'  '"  '^■'"ibe  to  him.  Bu 
such  simplicity  as  he  hath  not  claimed,  as  is  arbitrarily 
ascribed  n,  him  by  over-bold  and  adventurous  in  ruders 
into  the  deep  and  most  profound  arcana  of  the  D  vine 
nature,  such  a.s  can  never  be  proved  to  belong  to  him  or 
lobe  any  r.-al  perfection,  such  a,s  would  prove  an  imrier- 

intel  igible,  more  imp.xssible  to  be  so  far  conceive  Is  k 
requisite  as  would  discompose  and  disturb  our  m^d 
confound  our  conceptions,  make  our  apprehensionsThis 
other  known  perfections  less  distinct  or  incon  istent  ren 
der  him  les.s  adorable,  or  less  an  object  of  religion  or  such 
as  IS  mnnilestly  unreconcileablewith  his  plain  affi^at/ons 
concerning  himself   we  ought  not  to  im"^  e  "t  ii^n  mu 

t^siZs^  '"        ""'*''''*'  "P""'  "^^ '°  '^""'^  '^  »>™  -"  >> 

It  would  be  an  over-officious  and  loo  meanly  servile 

...igiousness,  to  be  awed  by  the  sophmry  of  pr^umpTuous 


A  CALM  DISCOURSE  OP  THE  TRINITY   &c. 


1*7 


scholastic  wiLs,  into  a  subscription  to-fheir  confident  de 
erminations  concerning  the  fcemg  of  God,  that  such  wd 
wh.,  h'"^  "'  necessary  or  impossible  thereto,  bey^d 
what  the  plain  undi.sguised  reason  of  things,  or  his  own 
express  word,  do  evince  :  to  imagine  a  sacrednessi^  tZr 
rash  conclusions,  .so  as  to  be  afrafdof  searching  into  them 
or  of  examining  whether  they  have   any  fini  and  S 

Bb^e  or  "ih  "',■"'"  '  '"  '"'"'^  ">*  ^<^'>~'^  ^^  mTking  of  our 
snnrn  ,1,  ''™"'"  °'  '""•  "«««'.  ^^o  license  (aid  even 

w^h  V  Tf""°j''""^'°P*''^''"P"n  <he  natu  eofGod 
with  as  petulant  an<f  irreverent  a  liberty,  as  ihev  would 
upon  a  worm,  or  any  the  meanest  insec  while  m°hev 
can  pronounce  little  wiih  certainty  even  concerning  that- 
ha  h  nothmg  ,n  ,t  either  of  the  Cfhrisi.an  or  the  mfn  k 
will  become  as  well  as  concern  us,  to  disencumbeJour 
mmds,  and  release  them  from  the  entang lemem^of  thdr 
unproved  dictates;  whatsoever  authority  the,  may  have 

fo^'^nter'^Tt'rr  ^ '•■*" '°"^' ■"<*  ^"^-"-"^^^^ 
or  ^ranted.     1  he  more  reverence  we  have  of  6od   ihp 

i^r^ss^d  m^l^"  """  '"^  ''''''  ■"«="■  -  »»-  '"emscT^^  ix! 

III.  Such  a.s  have  thought  themselves  obliged  bv  the 

dfmin  sDhi  f^^"  *>",•  S°".  \nd  Holy  Ghost,-but  withal  to 
dimmish  the  disimction  of  the  one  from  the  other  so  Z. 
even  to  make  it  next  to  nothing,  by  reason  of  the  s?™i" 
mto  which  unexamined  maxims'  have  cast  their  m™ds 

'ha"7oT^„A;^'''"'  ""''"■^"•^'  •'-'-  yet  not  though; 
^f^V?  f'^f^t^  or  omn.modous.  For  the  allowing  of 
Inv^  •'""'"'■^''.'f  !«  'h^  Uivinc  nature  (and  what  less  could 
have  been  said  ?)  cannot  consist  with  absolute  simplicZ 
m  all  respects,  ina.smuch  as  they  cannot  be  lhrcJ7Sl 
differing,  in  some  respect,  from  orie  anolhei 

Since  therefore  there  is  a  necessity  apprehended  of  ac- 
knowledging three  such  s^,evrh^i,  in  ihe  Godhead  both 
because  the  word  of  God  (who  best  understands  hii  own 
nature)  doth  speak  of  three  in  it  .so  plainly,  that,  withou" 
h.^^  s""','''!"""'"'  "<^»''"«'be  understood othe^^•ise,  and 
wh  r,  "J"^™^^  *rt  """?'  «<"  °"^  <"■  o'her  of  them 
«h,ch  it  affirms  not  of  the  rest;  it  will  therefore  be  neu^ 
sary  to  admit  a  true  distinction  between  them,  otherwi^ 
they  cannot  be  three ;  and  safe  to  say  there  is  so  much   « 

findTr'n''"  'T''  "•'  d'^-ne.  affirmations,  which 'we 
find  in  God  s  word,  eoncernmg  th^s  or  that,  apart  from  the 
other,  other»Tse  we  shall,  m  effect,  deni-  i-hat  g"  af! 
firins ;  and  modest  to  confess  that  how  grem  the  distinction 
i.s,  with  precise  and  particular  limitation,  we  do  not  k-now 
nor  dare  be  curious  to  determine  or  inquire  :  only  that  as 
It  cannot  be  less,  than  is  sufficient  to  sustain  distinct  pr^ 
dicates  or  attributions;  so  it  cannot  be  so  great  as  to  in- 
trench iipori  the  unity  of  the  Godhead.     Which  'limits,  on 

theonehand,andtheolher,Godhathhimselfplainly,setus 
IV.  Therefore  since  we  may  offend  very  highly  by  an 
arrogant  pretence  to  the  knowledge  we  have  no^  bi^t  shS 
Nn^fh  f  ■'  <^™'r'"f  "he  ignorance  which  we  canno 
l^nfij  T'^'"'','"""^  ""'^  ''■""''*>'•  «'^  '^''•'"'d  abstain  from 
confident  conclusions  in  the  dark,  and  at  random    esp" 

from'snv'!n""w^  ,'  "?""'  °^  ^ '  =""*  """^  '"^"^^e, 
fX,  ^  ,^'  ^^'■''■''^'r  -T  »  sufficient  distinction  of 
Father  Son,  and  Spirit,  ,n  the  Godhead  cannot  be,  oris 
impossible.  It  expresses  too  little  reverence  of  G^d  a* 
It  his  being  had  any,  or  .so  narrow,  limiLs  as  to  be  presently 
.seen  through  ;  an  over-magnifyingopinion  of  ourielves  ai 
if  our  eye  could  penetrate  that  ya.st  and  sacred  darkne.ss, 
or  the  glorious  light,  (equally  impervious  to  us.)  wherem 
God  dwe  Is:  too  great  r.ideness  to  the  rest  of  men,  more 
than  implicitly  representing  all  mankind  besides  a.s  stark 
to  see  *'^"  ""  °o"iiDg  of  what  we  pretend  clearly 

And  it  is  manifest  this  cannot  be  said  to  be  impossible 
upon  any  other  pretence,  but  that  it  consisLs  not  with  the 
iimty  of  the  Godhead,  m  opposition  to  the  multiplication 
hereof,  or  with  thol  simplicity  which  stands  in  opposil  on 
totheconcurrenccinallperfectionstherein,withdisIincti™ 
greater  than  hath  been  commonly  thought  to  belong  tc 
divine  nature.     For  the  former,  we  are  at  a  certainty  -but 

iZj^'J  X"li°'''^°S^  ''"""'•  '^•'="  ">=  ""final,  natural 
state  of   the  Dunne  Being  is,  in   this  re.spect  ?  or  what 

nrTh^in'!''  ^  ""^  '°  "  ^  °'  '■*""  "  ""'V  Contain  or  ^m- 
prehend  m  it,  consistently  with  the  unity  thereofi  or  so. 


A  CALM  DISCOURSE  OF 


but  that  it  mav  still  be  but  one  Divine  Being  1  What  dis-  |  it  would  do  our  business.  For  my  part,  I  care  not  to  be 
tine  ion  a^  Imi  V  (conserved  together)  we  can  have,  so  much  beholden  to  him;  for  it  would,  at  the  long  run, 
Xrwi.e  im  d"aV  wUhout  any  Ipprehended  incousisl^    overdo  it;  and  I  know  his  meaning.     But  I  see  not  but 


encv  absurdity,  or  contradiction,  we  shall  ra.shly  pro- 
nounce to  be  impossible  (or  somewhat  imperfectly  resem- 
tled  thereby)  in  the  Divine  Being,  unless  we  understood 
it  better  than  we  do.  Some  prints  and  characters  of  that 
most  perfect  Being  may  be  apprehended  m  the  creatures, 
especially  that  are  intelligent;  such  bemg  expressly  said 
to  have  been  made  in  the  image  of  God.  And  il  here  we 
find  oMHcss,  with  dislinclion,  meeting  together  m  the  same 
created  intelligent  being,  this  may  assist  our  understand- 
ings in  conceiving  what  is  possible  to  be,  (in  much  higher 
perfeciinn,)  though  not  to  the  concluding  what  certainly 
IS,  in  the  ^.ncreated.  ,  ,.    .        ,. 

V  Waving  the  many  artificial  unions  of  distinct  things, 
that  united,  and  continuing  distinct,  make  one  thing  under 
one  name,  I  shall  only  consider  what  is  natural,  and  give 
instance  in  what  is  nearest  us,  ourvery  selves;  though  the 
truth  IS  we  know  so  little  of  our  own  nature,  that  it  is  a 
strange'assuming  when  we  confidently  determine  what  is 
impossible  to  he  m  the  Divine  nature,  besides  what  he  hath 
told  us,  or  made  our  own  faculties  plainly  tell  us,  is  so; 
and  what  he  hath  made  any  man's  faculties  to  tell  him,  he 
hath  made  all  men's  that  can  use  them. 

But  so  much  we  manifestly  find  in  ourselves,  that  we 
have  three  natures  in  us  very  sufliciently  distinguishable, 
and  that  are  intimatelv  unitetl,  the  vegetative,  sensitive,  and 
the  intellective.  So  that  notwithstanding  their  manifest 
distinction,  no  one  scruples,  when  they  are  united,  to  call 
the  whole  the  hrnnan  nature.  Or  if  any  make  a  ditficulty, 
or  would  raise  a  dispute  about  the  distinction  of  these 
three  natures,  I  for  the  present  content  myself  with  what 
is  more  obvious,  not  doubting  to  reach  any  mark  by  de- 
grees, viz.  that  we  are  made  up  of  a  mind,  and  a  body, 
somewhat  that  can  think,  and  somewhat  that  cannot ; 
sufficiently  distinct,  yet  so  united,  that  not  only  every  one, 
without  hesitation,  calls  that  thing  made  up  of  them,  one 
man ;  but  also  every  one  that  considers  deeply,  will  be 
transported  with  wonder  by  what  more  than  magical  knot 
or  tie  two  things,  so  little  akin,  should  be  so  held  together, 
that  the  one  that  hath  the  power  of  will  and  choice  cannot 
sever  itself,  and  return  into  the  same  union  with  the  other, 
at  pleasure.     But,  ,,      ,  u 

VI  Since  we  find  this  is  a  thing  actually  done,  the 
making  up  of  two  things  of  so  diflerent  natures  into  one 
thing,  that  puts  the  matter  out  of  doubt  that  this  wa-s  a 
thing  possible  to  be  done,  'twas  what  God  could  do,  lor  he 
hath  done  it.  And  if  that  were  possible  lo  him,  to  unite 
two  things  of  so  very  diflerent  natures  into  one  thing  ;  let 
any  colourable  reason  be  assigned  me,  w^hy  it  should  not 
be  as  possible  to  him,  to  unite  two  things  ol  a  like  nature ; 
i.  e.  if  it  were  possible  to  him,  to  unite  a  spirit  and  a  body, 
why  is  it  less  possible  to  him  to  have  united  two  spirits  ? 
And  then  I  further  inquire,  if  it  were  possible  to  him  to 
unite  tico,  would  il  not  be  as  possible  lo  unite  three? 
Let  reason  here  be  put  upon  its  utmost  streich,  and  tell  me 
what  in  all  this  is  less  possible  tlian  what  we  see  is  ac- 
tually done  !  Will  any  man  say  two  or  ihrce  spirits  united, 
being  of  the  same  nature,  will  mingle,  be  conlounded,  run 
into  one  another,  and  lose  their  distinction  1  I  ask,  sup|)0.'i- 
ing  them  to  pre-c.xisi  apart,  antecedently  to  their  union,  are 
they  not  now  disiinguished  by  their  own  individual  es- 
sences; let  ihem  he  as  much  united  a.s  our  souls  and  bodies 
are,  why  should  Ihey  not  as  much  remain  distinct  by  iheir 
singular  essences?  There  is  no  more  hazird  of  iheir  losing 
their  di.stinction,  by  the  similitude  of  their  natures,  than 
of  our  soul  and  body  transmuting  one  another  by  tlieir 
dissimilitude. 

I  know  not  but  the  dictates  of  ,so  vogtied  an  author  Willi 
many  in  this  age,  as  Spinosa,  may  signily  somewhat  wilh 
some  into  whose  hands  this  may  fall ;  who,  with  design 
bad  enough,  says,  that  from  whence  one  might  collect  the 
remaining  distinction  of  two  things  of  the  same  nature  in 
such  a  suppo,sed  union,  were  the  more  easily  conceivable  ol 
the  two,  I.  e.  than  of  two  things  of  diflerent  nature.<i.  For 
in  his  Posthumous  Ethics,  de  Deo,  he  lays  this  down  m 
explication  of  his  second  definition,  Cogitatio  alia  cogi- 
tations Icrminatur.  At  corjnis  n«n  tj:rni.inatu.r  cogUatione, 
%ec  cogitatia  corpore.    Some  may  regard  him  in  this,  and 


two  congenerous  natures  are  equally  capable  of  being 
united,  retaining  their  distinction,  as  two  of  a  diffierent 
kind;  and  that  sufficiently  serves  the  present  purpose. 

However,  let  any  man  tell  me,  why  it  should  be  im- 
possible to  God  so  to  unite  three  spirits,  as  by  his  own 
power  to  fix  their  limits  also,  and  by  a  perpetual  law 
inwrought  in  their  distinct  beings,  to  keep  them  distinct,  so 
that  they  shall  remain  everlastingly  united,  but  not  iden- 
tified ;  and  by  virtue  of  that  union,  be  some  one  thing, 
which  must,  yet,  want  a  name,  as  much,  and  as  truly,  as 
our  soul  and  body  united  do  constitute  one  man.  Nor  ij 
it  now  the  question,  whether  such  a  union  would  be  con- 
venient or  inconvenient,  apt  or  inapt;  but  all  the  question 
is,  whether  it  be  possible  or  impossible ;  which  is  as  much 
as  we  are  concerned  in  at  this  time.  But  you  will  say, 
Suppose  it  be  possible,  to  what  purpose  is  all  thisi  how 
remote  is  it  from  the  supposed  trinity  in  the  Godhead ! 
You  will  see  to  what  purpose  it  is  by  and  by.  I  there- 
fore add, 

VII.  That  if  such  a  union  of  three  things,  whether  of 
like  or  of  diflerent  natures,  so  as  that  they  shall  be  truly 
one  thing,  and  yet  remain  distinct,  though  united,  can  be 
eflected,  as  one  may  with  certainty  pronounce,  there  is  no- 
thing more  impossible  or  unconceivable  in  it,  than  we  find 
is  actually  done,  then  it  is  not  intrinsically  impossible,  or 
objectively ;  it  is  not  impossible  in  itself  No  power  can 
effect  what  is  simply  and  in  itself  impossible.  There  is 
therefore  no  contradiction,  no  repugnancy,  or  inconsist- 
ency, as  to  the  thing,  nor  consequently  any  shadow  of  ab- 
surdity in  the  conception  hereof     Whereupon, 

VIII.  If  such  a  union  with  such  distinction  be  not 
impossible  in  itself,  so  that  by  a  competent  power  il  is  suf- 
ficiently possible  to  be  eflected,  or  made ;  we  are  to  con- 
sider whether  it  will  appear  more  impossible,  or  whether  I 
shall  have  a  conception  in  my  own  mind  any  thing  more 
incongruous,  if  I  conceive  such  a  union,  with  such  dis- 
tinction, unmade,  or  that  is  original  and  eternal  in  an  un- 
made or  uncreated  being.  For  we  are  first  to  consider 
the  thing  in  itself,  abstractly  from  made  or  unmade,  created 
or  uncreated,  being.  And  if  it  pass  clear  of  contradiction 
or  absurdity,  in  its  abstract  notion,  we  are  so  far  safe,  and 
are  not  liable  to  be  charged  as  having  the  conception  in 
our  minds  of  an  impossible,  absurd,  or  self-repugnant 
thing.  So  that  clamour  and  cry  of  the  adversary  must 
cease,  or  be  itself  absurd,  and  without  preience.  This 
now  supposed,  union  wilh  such  distinction,  must  if  it  be 
judged  impossible,  as  il  is  in  our  thoughts  introduced  into 
unmade  being,  can  no  longer  be  judged  impo.ssible  as  it 
is  a  union  of  distinct  things,  but  only  as  it  is  unmade,  or 
is  .supposed  to  have  place  in  the  unmade  eternal  Being. 

IX.  This  is  that  then  we  have  further  lo  consider,  whe- 
ther, supposing  it  possible  that  three  spiritual  beings  might 
as  well  be  made  or  created  in  a  slate  of  so  near  union  with 
continuing  distinction,  a-s  to  admit  of  becoming  one  spiri- 
tual beina,  to  be  called  by  some  fit  name,  which  might 
easily  be  "found  out,  if  the  "thing  were  produced,  as  that  a 
spiritual  being  and  a  corporeal  being  may  be  made  and 
created  in  a  state  of  so  near  union  with  continuing  distinc- 
tion, as  to  become  one  spiritual-corporeal  being,  called  by 
the  nameof  7««K  ;  I  say,  whether,  supposing  the  former  of 
these  to  be  as  possible  to  be  done,  or  created,  as  the  latter, 
which  we  see  done  already,  we  may  not  as  well  suppose 
somewhat  like  il,  but  infinitely  more  perfect,  lobe  original 
and  eternal  in  the  uncreated  Being'!  If  the  first  be  pos- 
sible, the  next  actual,  what  pretence  is  there  to  think  the 
last  impossible? 

X.  I  might  add,  as  that  which  may  be  expected  to  be 
significant  with  such  as  do  seriously  believe  the  doctrines 
both  of  the  incarnation  and  the  iritiity,  though  I  know  il 
will  signify  nothing  with  them  who  with  equal  contempt 
reject  both,  that  the  union  of  the  two  natures,  the  human, 
made  up  of  n  human  body  and  a  human  soul,  which  are 
iwo  exceedingly  diflerent  natures,  with  the  divine,  which 
is  a  third,  and  infinitelv  more  diflerent  from  both  the  other 
in  one  person,  viz.  of'  the  Son  of  God,  cannot  certainly 
appear  to  any  considering  person  more  conceivable  or  pos- 
sible, than  that  which  we  now  suppose,  but  assert  not,  of 


THE  TRINITY  IN  THE  GODHEAD. 


139 


three  distinct  essences  united  in  the  otm;  Godhead,  upon 
any  account,  but  this  only,  that  this  is  supposed  to  be  an  un- 
made, eternal  union,  the  other  made  and  lemporal ;  which 
renders  not  the  one  less  conceivable  than  the  other,  as  it 
is  union,  but  only  as  in  the  several  terms  of  this  union  it 
is  supposed  eternally  to  have  place  in  the  being  of  God  ; 
whereas  that  other  union,  in  respect  of  one  of  its  terms, 
is  acknowledged  de  novo  to  have  place  there. 

In  short,  here  is  a.spiritual  created  being,  a  human  soul, 
setting  aside  for  the  present  the  consideration  of  the  human 
body,  which  united  therewith  made  up  the  man,  Christ, 
confessed  to  be  in  hyposlatical  union  with  the  uncreated 
spiritual  being  of  God ;  not  a.s  that  being  is  in  the  person 
of  the  Father,  nor  as  in  the  person  of  the  Holy  Ghost,  for 
then  they  should  have  become  man  too;  but  as  it  was  in 
the  person  of  the  Son  only.  Why  shall  it  he  thought  less 
possible  tliat  three  uncreated  spiritual  beings  maybe  in  so 
near  a  union  with  each  other  as  to  be  oru-  God,  as  that  a 
created  spirit,  and  body  too,  should  be  in  so  near  a  union 
with  one  of  the  persons  in  the  Godhead  only,  as  therewith 
to  be  one  person  ?  Will  it  not  hereby  be  much  more  easily 
apprehensible  how  one  of  the  persons  (as  the  common  way 
of  speaking  is)  should  be  incarnate,  and  not  the  other  two  1 
Will  not  the  notion  of  person  itself  be  much  more  unex- 
ceptionable, when  it  shall  be  supposed  to  have  its  own  in- 
dividual nature  1  And  why  is  a  natural,  eternal  union 
of  uncreated  natures,  with  continual  distinction,  or  with- 
out confusion,  sutlicient  unto  the  unity  of  the  Godhead, 
less  suppasable,  than  a  temporal  contracted  union  with 
created  natures,  without  confusion  too,  that  .shall  be  suffi- 
cient to  the  unitij  of  a  per.son  1  Will  it  be  any  thing  more 
contrary  to  siuJi  simplicity  of  the  Divine  nature  as  is  ne- 
cessarily to  be  ascribed  thereto"!  or  will  it  be  tritkcism, 
and  inconsistent  with  the  acknowledged  inviolable  ■unilii 
of  the  Godhead  ? 

XI.  That  we  may  proceed  to  speak  to  both,  let  the.se 
things  be  considered  with  seriousness  and  sobriety  of  mind, 
as  to  ourselves;  with  all  possible  reverence  towards  the 
blessed  God;  and  with  just  candour  and  equanimity  to- 
wards other  men.  And  first,  we  must  leave  it  to  any  one's 
future  representation  (not  being  hitherto  able  to  di.scern 
any  thing)  what  there  is  in  all  this  that  is  here  supposed 
any  way  repugnant  to  such  simplicity,  as  God  any  where 
claims  to  his  own  being,  or  that  plain  reason  will  constrain 
us  to  ascribe  to  h'ln,  or  that  is  really  in  itself  any  perfec- 
tion. We  are  sure  God  hath  not  by  his  word  taught  us 
to  ascribe  to  him  universal  absolute  simplicity :  or  .sug- 
gested to  us  any  such  notices  as  dircctiv  and  evidently  in- 
fer it  to  belong  to  him;  norhalh  seemed  at  all  intent  upon 
cautioning  of  us  lest  we  should  not  ascribe  it.  The  word 
we  find  not  among  his  attributes  raenlioned  in  the  Holv 
Scripturc-s.  The  Ihiiis;,  so  far  as  it  signifies  anv  general 
perfection,  we  are  sure  belongs  to  him;  but  the  Scriptures 
are  not  written  with  visible  design  to  obviate  any  danger 
of  our  misconceiving  his  nature,  by  not  apprehending  it  to 
be  in  every  respect  most  absolutely  simple.  It  doth  teach 
us  to  conceive  of  him  as  most  powerful,  most  wise,  most 
irracious;  and  doth  not  teach  us  to  conceive  all  these  in 
tne  abstract,  vi:.  power,  wisdom,  and  goodness,  to  be  the 
same  thing.  Yet  we  easily  apprehend,  bv  reflecting  upon 
ourselves,  that,  without  multiplying  the  subject,  these  may 
all  reside  together  in  the  same  man.  But  our  difficulty  is 
greater  to  conceive  what  is  commonly  taught,  that  these, 
without  real  distinction,  or  with  formal  onlv,  as  contradis- 
tinguished to  the  difference  of  thing  from  thing,  are  in  the 
abstract  atfinnaMe  of  God,  that  he  is  power,  wisdom,  gcmd- 
ness  :  that  to  his  being  belongs  so  absolule  simplicity,  that 
we  must  not  look  upon  these  as  th  ings  really  distinguishable, 
there,  from  one  another,  but  as  dilferent  conceptions  of  the 
same  thing.  We  must  conceive  of  things  as  we  can,  not 
as  we  cannot :  and  are  only  concerned  to  take  heed  of^  un- 
revcaled,  and  undemonstr'able,  and  peremptory  concep- 
tions concerning  that  glorious,  most  incomprehensible, 
and  ever  ble.sscd  Being;  to  beware  of  loo  curious  prj'ing 
into  the  nature  of  God,  when  it  was  So  penal  to  look  unduly 
into,  or  even  to  touch,  that  only-hallowed  .symbol  of  his 
presence,  his  ark,  beyond  what  he  hath  revealed  expressly, 
or  we  can  most  clearly,  by  generally  received  light,  appre- 
hend. When  we  know  there  i.^  a  knowledge  of  him  so 
'eserved  from  us,  whereof  our  minds  are  so  little  receptive,  I 


that  it  seemed  all  one,  whether  he  fold  us  he  did  dwell  in 
thick  darkness,  or  in  inaccessible  light.  'Twill  be  a  re- 
proach to  us,  if  we  shall  need  to  be  taught  reverence  of 
him  by  pagans;  or  that  such  a  document  should  need  to 
be  given  us  for  our  admonition,  as  that  very  ancient  in- 
.scription  in  one  of  their  temples  imported,  "  I  am  whatso- 
ever was,  i.s,  or  shall  be,  and  who  is  he  thai  shall  draw 
aside  my  veil?" 

XII.  If  we  should  .suppose  three  spiritual  necessary  be- 
ings, the  one  whereof  were  mere  power  (or  furious  might) 
destitute  of  either  wisdom  or  gooaness  ;  another  mere  wis- 
dom (or  craft  rather)  destitute  of  either  goodness  or  power ; 
a  third  mere  goodness  (or  fond  and  fruitless  kindness) 
destitute  of  either  power  or  wisdom ;  existing  separately 
and  apart  from  each  other ;  this  triple  conception  would 
overthrow  itself,  and  must  certainly  allow  little  ease  to  any 
considering  mind.  Nor  could  any  of  these  be  God.  Biit 
if  we  conceive  essential  power,  wisdom,  and  goodness  con- 
curring in  one  spiritual  neces.sarilv  existent  Being,  in 
which  are  each  of  these,  not  only,  byt}ierroi;(<„pi,<n(  usually 
acknowledged  in  the  three  persons,  totally  pcrmeatin);  one 
another,  (which  signifying  but  mere  presence,  as  we  may 
express  it,  is,  in  comparison,  a  small  ining,)  but  really  and 
vitally  united,  by  so  much  a  nearer  and  more  perfect  union 
than  hath  ever  come  under  our  notice  among  created  be- 
ings, of  partly  corporeal,  pnrtly  incorporeal,  natures,  by 
how  much  beings  of  purest  sjiiriliialitij  may  he  apter  to  the 
mo.st  intimate  union,  th.Tii  when  one  is  quite  of  a  different 
nature  from  the  other,  and  as  whatsoever  union  is  suppo- 
sable  to  be,  originallv,  eternally,  and  by  natural  necessitv, 
in  the  most  perfect  being,  may  be  thought  inexpressibly 
more  perfect  than  any  other.  And  if,  hereupon,  we  fur- 
ther conceive  the  most  entire,  perpetual,  everlasting  inter- 
course and  communion  of  these  three,  so  originally  united, 
that  what  is  conceivable  of  perfection  or  excellency  in  any 
one  of  the.se,  is  as  much  the  others,  for  whatsoever  exer- 
cises or  operations,  as  his  own ;  1  cannot  apprehend  what 
there  is  of  repugnancy,  conlradiclion,  or  absurdity  in  this 
supposition  ;  nor  any  ihing  that,  by  any  measures  he  hath 
given  us  to  govern  our  conceptions  of  him,  appears  unbe- 
coming or  unworthy  of  God.  There  is,  'tis  true,  less  sim- 
plicity, but  more  [lerfection,  a.scribed  hereby  tothe  Divine 
Being,  entirely  considered :  and  more  intellisibly,  than  if 
you  go  about  to  impose  upon  yourself  the  notion  of  most 
absolute  omnimodous  simplicity  therein.  There  would  be 
yet  more  absolute  simplicity  a.scribed  unto  an  eternal  Be- 
ing, if  you  should  conceive  in  it  mere  power  exclusive  of 
wi.sdom,  and  goodness — and  so  of  the  rest ;  but  infinitely 
less  perfection.  And,  if  that  would  avail  any  thing,  I  could 
easily  produce  more  schoolmen  than  one,  of  no  small  note, 
concurring  in  this  scnlimenl,  that  simplicitas,  si  sumatur 
in  tota  sua  amplitvdiiie,  non  dicil  perfect ionem  simpliciter. 
But  I  count  it  not  worth  the  while. 

XIII.  And  let  it  be  here  again  observed,  I  speak  not  of 
this,  as  any  certain  determination,  that  thus  things  are 
done  in  the  Deity ;  but  as  a  possible  supposition  of  what, 
for  ought  we  know,  mav  be.  If  any  say  this  gives  us  the 
notion  of  a  compounded  Deity,  or  of  a  composition  in  it; 
I  only  say  the  term,  composition,  seems  to  imply  a  pre-ex- 
isting component  that  brings  such  things  together,  and  sup- 
poses such  and  such  more  simple  things  to  have  pre-ex- 
isted apart  or  separate,  and  to  ne  brought  afterwards  to- 
gether into  a  united  state.  Whereupon  I  peremptorily  deny 
any  composition  in  the  beine  of  GckI.  And  let  any  man 
from  what  hath  been  hitherto  said,  or  supposed,  infer  it,  if 
he  can.  Imagine  this  of  the  Godhead,  and  you  shall,  we 
acknowledge,  conceive  most  untruly,  most  unworthily, 
most  injuriously  of  God  ;  and  what  is  most  absolutely  im- 
possible to  agree  to  the  Divine  Being.  And  for  this  rea- 
son only,  that  I  know  of,  that  carries  any  shadow  of  im- 
portance in  it,  many  have  been  so  apt,  without  the  least 
warrant  from  any  revelation  God  hath  given  of  himself,  to 
ascribe  to  him  an  unintelligible  simplicitv ;  apprehending 
they  mu.st  otherwise  admit  a  composition  in  his  most  sacred 
essence,  t.  e.  the  putting  of  things  locether  that  were  sepa- 
rate, to  make  it  up;  which  must  suppose  it  a  new  produc- 
tion, that  once  was  not,  and  from  an  imperfect  state  by  the 
coalition  of  things  once  severed,  to  have  arrived  to  the 
perfection  we  ascribe  to  the  Divine  Bein^;  which  sort  of 
being  cannot,  without  the  most  absurd  and  blasphemous 


m 


A  CALM  DISCOURSE  OP 


contradiction,  ever  admit  to  be  called  God.  But  if  we 
suppose  most  perfect,  essential  power,  wisdom,  love,  by 
original,  eternal,  and  most  natural  necessity,  to  have  co- 
existed ill  that  being  most  mtimately  united,  though  dis- 
tiiut !  that  seemingly  important  reason  will  appear  but  a 
shadow,  and  accordmgly  vanish  as  such. 

And  indeed  this  is  no  more  than  what,  in  effect,  such  a.^ 
discourse  upon  this  subject  do  commonly  say  (though  per- 
haps some  may  less  consider  the  ducture  and  sequel  of 
their  own  professed  sentiments)  when  ihey  speak  of  the 
incomprehensibleness  of  God's  essence,  and  how  impossi- 
ble it  is  a  finite  mind  should  form  or  receive  a  full  and 
complete  idea  of  it ;  or  when  they  therefore  say,  that  any 
conceptions  we  can  have  of  the  wisdom,  goodness,  or  any 
other  attribute  of  the  Divine  Being,  are  still  hut  inadequate 
conceptions;  whereby  they  must  mean,  when  we  consider 
for  instance  the  wisdom  of  God,  that  we  not  only  fall  infi- 
nitely short  of  conceiving  all  that  belong  to  the  Divine 
Being,  in  that  kind,  but  there  is  also  infinitely  more  be- 
longing thereto,  in  other  kinds,  than  it  is  possible  that 
conception  can  contain  or  express.  And  when  we  have 
the  conception  in  our  minds  of  the  Divine  wi.sdom,  do  we 
not  apprehend  there  is  really  somewhat  else  in  the  Divine 
Being,  whereof  that  term  hath  no  signification  1  or  will 
■we  say  his  wisdom  and  his  power  are  really  the  same 
thing  1  as  they  must  either  be  the  same  or  divers  things. 
If  we  say  they  are  the  same,  we  must,  I  doubt,  confess  our- 
selves to  say  what  we  do  not  understand,  especially  when, 
in  the  abstract,  we  affirm  them  of  one  another,  and  of  God  ; 
and  accordingly  say  that  wisdom  is  power,  and  power  is 
wisdom,  and  the  one  of  these  is  God,  and  the  other,  God. 
I  know  a  formal  distinction  is  commonly  admitted,  i.  e. 
that  the  conception  of  the  one  is  not  included  in  the  con- 
ception of  the  other.  But  are  the.se  dift'erent  conceptions 
true  or  false  1  If  false,  why  are  they  admitted  1  If  true, 
there  must  be  somewhat  in  the  nature  of  the  thing  cor- 
responding to  them.  But  if  we  say  they  are  distinct,  but 
most  intimately  and  eternally  united  in  the  Divine  Being, 
by  a  necessary  natural  union,  or  that  it  is  nyt  impossible 
so  to  be,  what  we  say  will,  I  think,  agree  witli  itself,  and 
not  disagree  with  any  other  conception  we  are  obliged  to 
have  concerning  the  blessed  God. 

In  the  meantime,  I  professnot  to  judge,  we  are  underthe 
precise  notions  of  power,  wisdom,  and  goodness,  to  con- 
ceive of  the  F.ather,  Son,  and  Holy  Ghost ;  nor  that  the 
notions  we  have  of  those  or  any  other  divine  perfections, 
do  exactly  correspond  to  what,  in  God,  is  signified  by  these 
names;  but  1  reckon,  that  what  relief  and  case  is  given 
our  minds  by  their  being  disentangled  from  any  appre- 
hended necessity  of  thinking  these  to  be  the  very  same 
things,  may  facilitate  to  us  our  apprehending  the  Father, 
Son,  and  Spirit  to  be  sufficiently  distinct,  for  our  affirming, 
or  understanding  the  affirmation,  of  some  things  concern- 
ing some  one,  without  including  the  other  of  them. 

XIV.  But  some  perhaps  will  say,  while  we  thus  ampli- 
fy the  distinction  of  these  glorious  three,  we  shall  seem  to 
have  too  friendly  a  look  towards,  or  shall  say  in  etfcct, 
what  Dr.  Sherlock  is  so  highly  blamed  for  saying,  and 
make  three  Gods.  I  answer,  that  if  with  sincere  minds  we 
inquire  after  truth,  for  its  own  sake,  we  shall  little  regard 
the  friendship  or  enmity,  honour  or  dishonour,  of  this  or 
that  man.  If  this  were  indeed  so,  doth  what  was  true  be- 
come false,  because  such  a  man  hath  said  it  1  But  it  is  re- 
mote from  being  so.  There  is  no  more  here  positively  a.s- 
serted,  than  ;;encrally  so  much  distinction  between  the  Fa- 
ther, Son,  and  Spirit,  as  is  in  it.self  necessary  tothefound- 
•ng  the  distinct  attributions,  which  in  the  Scriptures  are 
severally  given  them — that  when  the  Word  or  Wisdom  w-a.s 
said  to  be  with  God  (understanding  it,  as  the  case  requires, 
with  God  the  Father)  in  the  creation  of  all  things,  we  may 
not  think,  nothing  more  is  said  than  that  he  was  with  him- 
self; that  when  the  Word  is  said  lobe  made  flesh,  'lis 
equally  .said  the  Father  was  made  flesh,  or  the  Holv  Ghost; 
that  when  the  Holy  Ghost  is  said  to  have  proceeded  from, 
or  have  been  sent,  by  the  Father,  or  the  Son,  he  is  said  to 
have  proceeded  from  himself,  or  have  sent  himself. — But,  in 
the  meantime,  this  is  offered,  without  determining  precisely 
how  great  distinction  is  necessary  to  this  purpose.  It  is  not 
here  positively  .said  these  threearethrccdistinct  substances, 
k  I  John  T.  b  John  x. 


three  infinite  minds  or  spirits.  We  again  and  again  insist, 
and  inculcate,  how  becoming  and  necessary  it  is  to  abstain 
from  over-bold  inquiries,  or  positive  determinations,  con- 
cerning the  limits,  or  the  extentcf  this  distinction,  beyond 
what  the  Scriptures  have,  in  general,  made  necessary  to 
the  mentioned  purpose;  that  we  may  not  throw  ourselves 
into  guilt,  nor  cast  our  minds  into  unnecessary  straits,  by 
affirmire;  this  or  that  to  be  necessary,  or  impossible  in 
these  matters. 

XV.  The  case  is  only  thus,  that  since  we  are  plainly  led 
by  the  express  revelation  God  hath  made  of  himself  to  us 
in  his  word,  to  admit  a  trinal  conccptionoi  him,  or  to  con-  ■ 
ceive  this  threefold  distinction  in  his  being,  of  Father,  Son, 
and  Spirit ;  since  we  have  so  much  logreaten  that  distiac- 
tion,  divers  things  being  said  of  each  of  these,  that  must 
not  be  understood  of  either  of  the  other  ;  since  we  have 
nothing  to  limit  it  on  the  other  hand,  but  the  unily  of  the 
Godhead,  ^vhich  we  are  sure  can  be  but  One,  both  from 
the  plain  word  of  God,  and  the  nature  of  the  thing  itself; 
since  we  are  assured  both  these  may  consist,  -viz.  this 
trinity,  and  this  nnily,  by  being  told  •  there  are  three, 
and  these  three  (i.  e.  plainly  continuing  three)  are  «-,  oti« 
tKing  ;  which  one  thing  can  mean  nothing  else  but  God- 
head; as  is  also  .said  concerning  two  of  them,  elsewhere, 
(there  being  no  occasion,  then,  to  mention  the  third,i)  I 
and  my  Father  are  one  thing.  We  are  hereupon  unavoid- 
ably put  upon  it  to  cast  in  our  own  minds  (and  are  con- 
cerned to  do  it  with  the  most  religious  reverence  and  pro- 
foundest  humility)  what  sort  of  thing  this  most  sacred  God- 
head may  be,  unto  which  this  oneness  is  ascribed,  with 
threefold  distinction.  And  manifestly  finding  there  are  in 
the  creation  made  unions,  with  sufficient  remaining  dii- 
tinction,  particularly  in  ourselves,  that  we  are  a  son!  and 
a  body,  (things  of  so  very  different  natures,)  that  often  the 
soul  is  called  the  man,  (not  excluding  the  body,)  and  the 
body,  or  our  flesh,  called  the  man,  (not  excluding  the  soul,) 
we  are  plainly  led  to  apprehend,  that  it  is  rather  more  easily 
possible  there  might  be  ttro  spirits  (so  much  more  agreeing 
in  nature)  so  united,  as  to  be  onf  tMng,  and  yet  continuing 
distinct;  and  if /jcn, there  might  as  well  be  Mree,  if  iheCre- 
atorplea.sed.  And  hence  are  led  further  to  apprehend,  that 
if  such  a  made  union,  with  continuing  distinction,  be  possi- 
ble in  created  being,  it  is,  foroughl  weknow,  not  impossible 
in  the  uncreated  ;  that  there  may  be  such  an  eternal  unmade 
union,  with  continuing  distinction.  And  all  this  beingonly 
represented  as  possible  to  be  thus,  without  concluding  that 
thus  it  ccrlninlij  is,  sufficiently  serves  our  purpose,  that  no 
pretence  might  lemain  of  excluding  the  eternal  Word, 
and  the  eternal  Spirit,  the  Godhead,  as  if  a  trinity  therein 
were  contradictious  and  impossible,  repugnant  to  reason 
and  common  sense.     Where  now  is  the  coincidency  7 

XVI.  Nor  is  there,  hereupon,  so  great  a  remaining  diffi- 
culty to  salve  the  unity  of  the  Godhead,  when  the  supposi- 
tion is  taken  in,  of  the  natural,  eternal,  necessary-  union 
oflhe.se  three  that  hath  been  mentioned. 

And  it  shall  be  considered,  that  the  Godhead  is  not  sup- 
posed more  necessary  to  exist,  than  these  three  are  to  co- 
exist in  the  nearest  and  most  intimate  union  with  each 
other  therein.  That  Spiritual  Being  which  exists  iieces- 
.sarily,  and  is  every  way  absolutely  perfect,  whether  it  con- 
sist of  three  in  one,  or  of  only  one,  is  God.  We  could  never 
have  known,  'tis  true,  that  there  are  such  three  coexisting 
in  this  one  God,  if  he  himself  had  not  told  us.'  What 
man  knoweth  the  things  of  a  man,  but  the  spirit  of  a  man 
that  is  in  him  1  Even  so  the  things  of  God  none  knoweth, 
but  the  Spirit  of  God.  In  telling  us  this  he  hath  told  us 
no  impossible,  no  inconceivable,  thing.  It  is  absurd  and 
verv  irreligious  presumption,  to  sav  this  cannot  be.  If  a 
worm  were  so  far  capable  of  thousht,  as  to  determine  this 
or  that  concerning  our  nature  ;  and  that  such  a  thing  were 
impossible  to  belong  to  it.  which  we  find  to  be  in  it,  we 
should  trample  upon  it !  More  admirable  Divine  patience 
spares  us  !  He  hath  only  let  us  know  that  this  is  the  state 
of  his  essence,  whereof  we  should  have  been  otherwise  ig- 
norant. This  is  its  constitution,  (a.  d.  ila  se  hahct  compa- 
ratam)  thus  it  is  in  and  of  itself,  that  there  are  three  in  it 
to  be  cimceived,  under  the  distinct  notions  of  Father,  Son, 
and  Spirit,  without  telling  us  expressly  how  far  they  are 
distinct,  in  terms  of  art,  or  in  scholastic  forms  of  speech. 
c  iCoT.  ii.  IL 


THE  TRINITY  IN  THE  GODHEAD. 


Ml 


But  he  considered  us  as  men,  reasonable  creatures ;  and 
that  when  he  tells  us  there  are  tAree  existing  m  his  being, 
of  each  of  which  some  things  are  said  that  must  not  be 
undersiood  spoken  of  the  other,  and  yet  that  there  is  but 
one  God :  we  are  not  incapable  of  understanding,  that 
these  Wree  must  agree  in  Godhead ;  and  yet  that  ihey  must 
be  snficiently  distinct,  unto  this  purpose,  that  we  may 
distinctly  conceive  of,  apply  ourselves  to,  and  expect  from, 
the  one  and  the  other  of  them.  And  the  frame  of  our 
religion  is  therefore  ordered  for  us  accordingly,  i.  e.  for  us 
to  whom  he  hath  revealed  so  much.  Others,  to  whom 
such  notices  are  not  given,  he  expects  should  deport  them- 
selves towards  him,  according  to  tne  light  which  they  have, 
not  which  ihey  have  not. 

XVII.  But  an  hypothesis  in  this  affair,  which  leaves 
out  the  very  nexw,  that  natural,  eteriuil  union,  or  leaves 
it  out  of  its  proper  place,  and  insLsls  upon  mutual  conscious- 
ness, which,  at  tne  most,  Ls  but  a  consequence  thereof,  wants 
the  prmcipal  thing  requisite  to  the  salving  the  unity  of  the 
Godhead.  If  two  or  three  created  spirits  had  never  so 
perfect  a  mutual  per.speciion  of  one  another,  that  would 

,  not  constitute  Ihem  one  thing,  though  it  probably  argue 
them  to  be  so;  and  but  probnbly ;  for  God  might,  no 
doubt,  give  them  a  mutual  insight  into  one  another,  with- 
out making  them  one ;  but  if  he  should  create  them  in  as 
near  a  union,  as  our  soul  and  body  are  in  with  one  another, 
(and  It  is  very  apprehensible  they  might  be  created  in  a 
much  nearer  and  more  permanent  one,  both  being  of  the 
same  nature,  and  neither  subject  to  decay,)  they  would  as 
truly  admit  lo  be  called  one  something,  (a.s  such  a  creature 
might  well  enough  be  called,  till  a  fitter  name  were  found 
out,)  notwithstanding  their  supposed  continuing  distinc- 
tion, as  our  soul  and  body  united,  are,  notwilhslanding 
their  continuing  distinction,  called  one  man.  And  I  do 
sincerely  profess  such  a  union,  with  perpetual  distinction, 
seems  to  me  every  whit  as  conceivable,  being  supposed 
unmade,  uncreated,  and  eternal,  as  any  union  is  among 
creatures,  that  must  therefore  be  a  made  thing,  or  a  tem- 
poral production. 

Ana  whereas  necessity  of  existence  (most  unquestiona- 
bly of  an  intellectual  being)  is  a  most  certain  and  funda- 
mental attribute  of  Deity ;  the  Father,  Sun,  and  Spirit  being 
supposed  necessarily  existent,  in  this  united  sta.tc,  they  can- 
not out  be  God;  and  the  Godhead  by  reason  of  this  neces- 
sar)'  union  cannot  but  be  one ;  yet  so,  as  that  when  you 
predicate  Godhead,  or  the  name  of  God,  of  any  one  of  them, 
you  herein  express  a  true  but  an  inadequate  conception  of 
God:  t.  e.  the  Father  is  (Jod,  not  excluding  the  Son  and 
Holy  Ghost;  the  Son  is  God,  not  e.tcluding  the  Father 
And  the  Holy  Ghost;  the  Holv  Ghost  is  God,  not  exclud- 
ing the  Father  and  the  Son.  Thus  our  body  is  the  man, 
«ot  excluding  Ihc  soul ;  our  soul  is  the  man,  not  excluding 
the  body.  Therefore  their  union  in  Godhead  being  sosirict 
■md  close,  notwithstanding  their  distinction,  lo  say  that  any 
one  of  Ihcm  is  God,  in  exclusion  of  the  other  two,  would 
not  be  a  true  predication.  'Tis  indeed  said,"!  the  Father 
is  the  onlv  true  God  ;  but  that  neither  excludes  the  Son 
nor  the  Holy  Ghost  from  being  the  true  God  also ;  each  of 
them  communicating  in  that  Ciodhead  which  only  is  true. 
It  had  been  quite  another  thing,  if  it  had  been  sai'd.  Thou, 
Father,  only,  art  the  true  God. 

XV III.  The  order,  moreover,  is  this  way  also  very  clearlv 
preserved  and  filly  complied  with,  of  priority  and  posteri- 
ority, (nntof  time,  as  ever)'  one  sees,  but  nature,)  which  the 
names  Father,  Son,  and  Spirit,  do  more  than  intimate. 
For  the  Father  (usually  called  bv  the  divines  rons  trini- 
latis)  being  by  this  appellation  plainly  signified  to  be  first 
in  this  sacred  triad;  the  Son,  as  that  title  import's,  lo  be  of 
the  Father;  and  the  Spirit  to  be  of,  or  from,  both  the 
other:  let  these  two  latter  be  considered  as  being  of  or 
front  the  first,  not  by  any  intervening  act  of  will,  by  which 
it  might  have  been  possible  they  should  not  have  been  so ; 
but  by  natural,  necc.vsary,  eternal  prnmanation ;  so  as 
that  nece-ssity  of  existence  is  hereby  made  as  truly  to  agree 
lothem  as  to  the  first,  which  is  acknowledgcd'the  most 
fund.-imcntal  attribute  of  Deity.  This  pramonutinn  is 
hereby  sufficiently  distinguished  from  creation;  and  these 
two  set  infinitely  above  all  creatures,  or  the  whole  uni- 
verse of  created  beings.    Nor  is  there  hereby  any  place 

d  Join  xrii.  i- 


left  for  that  unapt  application  of  a>  son  and  a  grandson 
deriving  themselves  from  the  grandfather,  or  two  brothers 
from  one  father. 

And  although  it  be  also  true,  and  readily  acknowledged, 
that  there  are  numerous  instances  of  involuntary  produc- 
tions among  the  creatures,  and  which  are  therefore  to  be 
deemed  a  sort  of  natural  and  neccs-sar)-  productions;  yet 
that  necessity  not  being  absolute,  but  ex  hypolhesi  only, 
i.  e.  upon  supposition  of  their  productive  causes,  and  all 
things  requisite  to  those  production;;,  being  so,  and  so, 
aptly  posited  in  order  thereto,  all  which  depended  upon 
one  sovereign  will  at  first,  so  that  all  might  have  been 
otherwise,  this  signifies  nothing  lo  exempt  them  out  of 
the  state  and  rank  of  creatures,  or  invalidate  this  most 
tmalterable  distmction  between  created  being  and  un- 
created. 

XIX.  But  if  here  it  shall  be  urged  to  me  that  one  indi- 
vidual, necessarily  existent,  spiritual  Being  alone  is  God, 
and  is  all  that  is  signified  by  the  name  of  God  ;  and  there- 
fore that  three  distinct  individual,  necessarily  existent, 
spiritual  Beings  must  unavoidably  be  three  distinct  Gods: 

I  would  .say,  if  by  one  individual,  necessarily  existent, 
spiritual  Being,  you  mean  one  such  Being,  comprehending 
Father,  Son,  and  Holy  Ghost,  taken  together,  I  grant  it. 
But  if  by  one  individual,  ncccs.sarilv  existent,  spiritual 
Being,  you  mean  either  the  Father,  Son,  or  Holy  Ghost, 
taken  sejunctly,  I  deny  it ;  fur  both  the  other  are  truly 
signified  by  the  name  of  God  too,  as  well  as  that  one. 

I  therefore  say,  the  term  individual  must  in  this  case 
now  supposed  (as  possible,  not  as  certain)  admit  of  a  two- 
fold application;  either  to  the  distinct  essence  of  the  Father, 
or  of 'the  Son,  or  of  the  Holy  Ghost;  or  to  the  entire 
essence  of  the  Godhead,  in  which  these  three  do  concur. 
Each  of  these  conceived  by  it.self  are  (according  to  this 
supposition)  individual  essences;  but  conceived  together, 
they  are  the  entire  individual  essence  of  God.  For  there 
is  but  one  such  essence,  and  no  more  ;  and  it  can  never  be 
multiplied,  nor  divided  into  more  of  the  same  name  and 
nature  :  as  the  body  and  soul  of  a  man,  are  one  individual 
bikly,  and  one  individual  soul,  but  both  together  are  but 
one  individual  man  :  and  the  case  would  be  the  same,  if 
a  man  did  consistoftwo,  or  three  spirits  so  (or  more  nearly) 
united  together,  as  his  soul  and  tiody  are.  Especially  if 
you  should  suppose,  which  is  the  sup|>osiliun  of  no  impos- 
sible or  unconceivable  thing,  that  ihese  three  spirits  which 
together,  as  we  now  do  suppose,  do  constitute  a  man.  were 
created  with  an  aptitude  to  this  united  co-existence,  but 
with  an  impossibility  of  existing  separately,  except  to  the 
Divine  power  which  created  them  conjunct,  and  might 
separate  them  .so  as  to  make  them  exist  apart:  which  yet 
cannot  be  the  case  in  respect  of  three  such  uncreated  spi- 
ritual Beings,  whose  union  is  supposed  lo  be  by  natural, 
eternal  necessity,  as  their  essences  are ;  and  are  therefore 
most  absolutely  inseparable. 

XX.  Or  if  it  should  be  said,  I  make  the  notion  of  God 
to  comprehend  Father,  Son,  and  Holy  Ghost,  and  a  God- 
head besides  common  to  the.se  three : 

I  answer;  nothing  I  have  .^aid  or  .supposed,  implies  any 
such  thing;  or  that  the  notion  of  God  imports  any  thing 
more  of  real  being,  than  is  contained  in  Father,  Son,  and 
Holy  Ghost,  taken  together,  and  most  intimately,  naturally, 
and  vitally,  by  eternal  necessity,  united  with  one  another. 
As  in  a  created  being,  consisting  of  more  things  than  one, 
taken  together  and  united,  a  man  for  instance,  there  is 
nothing  more  of  real  entity,  besides  what  is  contained  in 
his  body  :ind  his  soul  unilei  and  taken  together.  'Tis  true 
that  this  term,  a  man,  speaks  somewhat  very  diverse  from 
a  human  body  taken  alone,  or  a  human  soul  taken  alone, 
or  from  both,  separately  taken;  but  nothing  diverse  from 
both  united,  and  taken  together.  And  for  what  this  may 
be  unjusily  collected  to  imply  of  composition,  repugnant  to 
Divine  perfection,  it  is  before  obviated.    Sect.  13. 

If  therefore  it  be  asked,  "  What  do  we  conceive  under 
the  notion  of  God,  but  a  neces.sary,  spiritual  Being?'  I 
answer,  th.it  this  is  a  trve  notion  of  God,  and  may  be  pass- 
able enough,  among  pagans,  (or  a  full  one.  But  weCnris- 
tians  are  taueht  to  conceive  under  the  notion  of  God,  a 
necessary,  .spiritual  Being,  in  which  Father,  Son.  and  Spirit 
do  so  necessarily  co-exist,  as  lo  constitute  that  Being  j  and 

e  P.  138.  or  those  «-oi»idrra(k)lu. 


143 


A  CALM  DISCOURSE  OF 


that  when  we  conceive  any  one  of  them  to  be  God,  that  is 
but  an  inadequate,  not  an  entire  and  full,  conception  of  the 
Godhead.  Nor  will  any  place  remain  for  that  trivial  cavil, 
that  if  each  of  these  have  Godhead  in  him,  he  therefore 
hath  a  trinity  in  him  ;  but  that  he  is  one  of  the  three  who 
together  are  the  One  God,  by  necessary,  natural,  eternal 
union. 

Which  union  is  also  quite  of  another  kind  than  that  of 
three  men  (as  for  instance,  of  Peter,  James,  and  John)  par- 
taking in  the  same  kind  of  nature ;  who,  notwithstandmg, 
exist  separately,  and  apart  from  each  other.  These  three 
are  supposed  to  co-exist  in  natural,  necessary,  eternal,  and 
most  intimate  union,  so  as  to  be  one  Divine  Being. 

Nor  is  it  any  prejudice  against  our  thus  stating  the  no- 
tion of  the  Godhead,  that  we  know  of  no  such  union  in  all 
the  creation,  that  may  assist  our  conception  of  this  imion. 
"What  incongruity  is  there  in  supposing,  in  this  respect,  as 
well  as  in  many  others,  somewhat  most  peculiarly  appro- 
priate to  the  being  of  God  1  If  there  be  no  such  actual 
union  in  the  creation,  'tis  enough  to  our  purpose,  if  such  a 
one  were  possible  to  have  been.  And  we  do  know  of  the 
actual  union  of  two  things  of  very  different  natures  so  as 
to  be  one  thing,  and  have  no  reason  to  think  the  union  of 
two  or  more  things  of  the  same  sort  of  nature,  with  suf- 
ficient remaining  distinction,  less  possible  or  less  intel- 
ligible. 

XXI.  Upon  the  whole,  let  such  a  vmion  be  conceived 
in  the  being  of  God,  with  such  distinction,  and  one  would 
think  (though  the  complexions  of  men's  minds  do  strangely 
and  unaccountably  differ)  the  absolute  perfection  of  the 
Deity,  and  especially  the  perfect  felicity  thereof,  should  be 
much  the  more  apprehensible  with  us.  When  we  consider 
the  most  delicious  society  which  would  hence  ensue,  among 
the  so  entirely  consentient  Father,  Son,  and  Spirit,  with 
whom  there  is  so  perfect  rectitude,  everlasting  harmony, 
mutual  complacency,  unto  highest  delectation  ;  according 
to  our  way  of  conceiving  things,  who  are  taught  by  our 
own  nature  (which  also  hath  in  it  the  Divine  image)  to 
reckon  no  enjoyment  pleasant,  without  the  consociation  of 
some  other  with  us  therein;  we  for  our  parts  cannot  hut 
hereby  have  in  our  minds  a  more  gustful  idea  of  a  blessed 
rtate,  than  we  can  conceive  in  mere  eternal  solitude. 

God  speaks  to  us  as  men,  and  will  not  blame  us  for  con- 
ceiving things,  so  infinitely  above  us,  according  to  the 
capacity  of  our  natures ;  provided  we  do  not  a-ssume  to 
ourselves  to  be  a  measure  for  our  conceptions  of  him, 
further  than  as  he  is  himself  pleased  to  warrant,  and  direct 
us  herein.  Some  likeness  we  may  (taught  by  himself) 
apprehend  between  him  and  us,  but  with  infinite  (not  in- 
equality only,  but)  unlikeness.  And  for  this  case  of  de- 
lectation in  society,  we  must  suppose  an  immense  difi'erence 
between  him,  an  all-sufficient,  self-sufficient  Being,  com- 
prehending in  himself  the  infinite  fulness  of  whatsoever  is 
most  excellent  and  delectable,  and  ourselves,  who  have  in 
us  but  3  very  minute  portion  of  being,  goodness,  or  felicity 
and  whom  he  hath  made  to  stand  much  in  need  of  one 
another,  and  most  of  all  of  him. 

But  when,  looking  into  ourselves,  we  find  there  is  in  us 
a  disposition,  often  upon  no  necessity,  but  sometimes  from 
some  sort  of  benignity  of  temper,  unto  conversation  with 
others ;  we  have  no  reason,  when  other  things  concur,  and 
do  fairly  induce,  and  lead  our  thoughts  this  way,  to  ap- 
prehend any  incongruity  in  supposing  he  may  have  some 
distinct  object  of  the  same  sort  of  propension  in  his  own 
most  perfect  being  too,  and  therewith  such  a  propension 
itself  also. 

XXII.  As  to  what  concerns  ourselves,  the  observation 
is  not  altogether  unapposite,  what  Cicero,  treating  of  friend- 
ship, discourses  of  perpetual  solitude,  "  that  the  affectation 
of  It  must  signify  the  worst  of  ill  humour,  and  the  ino.st 
savage  nature  in  the  world.  Ami  supposing  one  of  so  sour 
and  morose  a  humour,  as  to  shun  and  hate  the  conversation 
of  men,  he  would  not  endure  it,  to  be  without  some  one 
or  other  to  whom  he  might  disgorge  the  virulency  of  that 
his  malignant  humour.  Or  that  supposing  such  a  thing 
could  happen,  that  God  should  take  a  man  quite  out  of 
the  society  of  men,  and  place  him  in  absolute  solitude, 
supplied  with  the  abundance  of  whatsoever  nature  could 


covet  besides ;  who,  saith  he,  is  so  made  of  iron;  as  to 
endure  that  kind  of  lifel"  And  he  introduces  Architas 
Tarentmus  reported  to  speak  to  this  purpose, — "  that  if 
one  could  ascend  into  heaven,  behold  the  frame  of  the 
world,  and  the  beauty  of  every  star,  his  admiration  would 
be  unpleasant  to  him  alone;  which  would  be  most  deli- 
cious, if  he  had  some  one  to  whom  to  express  his  sense  of 
the  whole." 

We  are  not,  I  say,  strictly  to  measure  God  by  our.'^elves 
in  this,  further  than  as  he  himself  prompts  and  leads  us. 
But  if  we  so  form  our  conception  of  Divine  bliss,  as  not 
to  exclude  from  it  somewhat,  whereof  that  delight  in  so- 
ciety Avhich  we  find  in  ourselves  may  be  an  imperfect 
faint  resemblance ;  it  seems  not  altogether  disagreeable  to 
what  the  Scriptures  also  teach  us  to  conceive  concerning 
him,  when  they  bring  in  the  eternal  Wisdom,  saying,  as 
one  distinct  from  the  prime  Author  and  Parent  of  all 
things,f  Then  was  I  by  him,  as  one  brought  up  with  him, 
and  daily  his  delight. 

XXIII.  However,  let  the  whole  of  what  hath  been 
hitherto  proposed  be  taken  together,  and  to  me,  it  appears 
our  conception  of  the  sacred  trinunity  will  be  so  remote  ■ 
from  any  shadow  of  inconsistency  or  repugnancy,  that  no 
necessity  can  remain  upon  us  of  torturing  wit,  and  rack- 
ing invention  to  the  uuermost,  to  do  a  laboured  and  artifi- 
cial violence  (by  I  know  not  what  screws  and  engines)  to 
so  numerous  plain  texts  of  Scripture,  only  to  undeify  our 
glorious  Redeemer,  and  do  the  utmost  despite  to  the  Spirit 
of  grace.  We  may  be  content  to  let  the  word  of  God  (or 
what  we  pretend  to  own  for  a  Divine  revelation)  stand  as 
it  is,  and  undistorted  speak  its  own  sense.  And  when 
we  find  the?  Former  of  things  speaking  as  We  or  Us, 
when  we  find  another  h  /,  possessed  by  the  Lord,  in  the 
beginning  of  his  way,  before  his  works  of  old;  so  as  that 
he  says  of  himself  (as  distinct  from  the  other)  I  was  set 
up  from  everlasting,  from  the  beginning,  or  ever  the  earth 
was — and.  When  he  prepared  the  heavens  I  was  there,  &c. 
When  we  find  i  the  Child  born  for  us,  the  Son  given  to  us, 
called  also  the  mighty  God,  and  (as  in  reference  to  us  he 
fitly  might)  the  everlasting  Father.  AVhen  we  are  told  k  of 
the  Ruler  that  was  to  come  out  of  Bethlehem-Ephrata, 
that  his  goings  forth  were  from  everlasting:  that,  The 
Word  was  in  the  beginning  with  God,  and  was  God — i  that 
all  things  were  made  by  him,  and  without  him  nothing  was 
made  that  was  made — that  this  Word  was  made  flesh — 
that  his  glory  was  beheld  as  the  glory  of  the  only-begotten 
Son  of  the  Father,  full  of  grace  and  truth;  even  that 
same  he  that  above  was  said  to  have  been  in  the  beginning 
with  God,  and  to  be  God : — that  when  he  who  was  said  ■" 
to  have  come  down  from  heaven,  was,  even  while  he  was 
on  earth,  at  that  time,  said  to  be  in  heaven: — that  we  are 
told  by  himself,"  he  and  his  Father  are  one  thing :— that 
he  is  not  only  said"  to  know  the  heart,  but  to  know  all 
things : — that  even  he  who  P  according  to  the  flesh  came  of 
the  Israelites,  is  yet  expressly  said  to  be  over  all,  God 
blessed  for  ever; — that  when  he  wasi  in  the  form  of  God, 
he  humbled  himself  to  the  taking  on  him  the  form  of  a 
■servant,  and  to  be  found  in  fashion  as  a  man: — that  'tis 
said,'  all  things  were  created  by  him,  that  are  in  heaven, 
and  on  earth,  visible  and  invisible,  thrones,  dominions, 
nrincipalilies,  powers, — and  that  all  things  were  created 
tiy  him,  and  for  him ;  than  which  nothing  could  have  been 
said  more  peculiar  or  appropriate  to  Deity  : — that  even  of 
the  Son  of  God  it  is  said,"  he  is  the  true  (3od  and  eternal 
life: — that  we  are  so  plainly  told,  he  is' Alpha  and  Omega, 
the  first  and  the  last,"  he  that  was,  and  is,  and  is  to  come,' 
the  Lord  Almighty,  the  beginning  of  the  creation  of  God: 
the  searcher  of  hearts: — that  the  Spirit  of  God  is  said  J  to 
search  all  thinsjs,  even  the  deep  things  of  God :— that  lying 
to  him  is  said'  to  be  lying  to  God:— that  the  great  Chris- 
tian solemnity,  baptisiii,  is  directed  to  be  in  the  name  of 
the  Fatlicr,  Son,  and  Holy  Ghost:— that  it  is  so  distinctly 
said,"  there  are  three  that' bear  record  in  heaven,  the  Fa- 
ther, the  Word,  and  the  Spirit,  and  that  these  three  are 
one  thing. 

I  cannot  imagine  what  .should  oblige  us  so  studiously  to 
wiredraw  all  this  to  quite  other  meanings. 

XXIV.  And  for  the  leaving  out  of  the  last  mentioned 


THE  TRINITY  IN  THE  GODHEAD. 


143 


text  in  some  copies,  what  hath  been  said  (not  to  mention 
divers  others)  by  the  famously  learned  Dr.  Hammond  upon 
that  place,  is  so  reasonable,  so  moderate,  so  charitable  to 
the  opposite  party,  and  so  apt  to  satisfy  impartial  and  un- 
prejudiced minds,  that  one  would  scarce  think,  after  the 
reading  of  it,  any  real  doubt  can  remain  concerning  the 
auihenlicness  of  that  7th  verse  in  1  John  v. 

Wherefore  now  taking  all  these  texts  together ;  with 
many  more  that  might  have  been  mentioned,  I  must  indeed 
profess  to  wonder,  that  with  men  of  so  good  sense,  as  our 
Socinian  adversaries  are  accounted,  this  consideration 
should  not  have  more  place  and  weight.  That  it  being  so 
obvious  to  any  reader  of  the  Scriptures  to  apprehend  from 
so  numerous  texts,  that  Deity  must  belong  to  the  Son  of 
God,  and  that  there  wants  not  sufficient  inducement  to 
conceive  so  uf  the  Holy  Ghost  also ;  there  should  be  no 
more  caution  given  in  the  Scriptures  themselves  to  prevent 
mistake  (if  there  were  any)  in  apprehending  the  matter  ac- 
cordingly: and  to  obviate  the  unspeakable  consequent 
danger  of  erring  in  a  case  of  so  vast  importance.  How 
unagreeable  it  is  to  all  our  notions  of  God,  and  to  his 
usual  procedure  in  cases  of  less  consequence !  How  little 
doth  it  consist  with  his  being  so  wise  and  so  compassion- 
ate a  lover  of  the  souls  of  men,  to  let  them  be  so  fatally 
exposed  unto  so  inevitable  and  so  destructive  a  delusion  ! 
that  the  whole  Christian  church  should  through  so  many 
centuries  of  years,  be  even  trained  into  so  horrid  and  con- 
tinued idolatry  by  himself  who  so  severely  forbids  it !  I 
cannot  allow  myself  to  think  men  of  that  persuasion  in- 
sincere in  their  professing  to  believe  the  divine  authority 
of  the  Holy  Scriptures,  when  the  leader  and  head  of  their 
party  wrote  a  book,  that  is  not  without  nerves,  in  defence 
of  it.  But  I  confess  I  cannot  devise,  with  what  design  they 
can  think  those  Scriptures  were  written  I  or  why  they 
should  count  it  a  thing  worthy  of  infinite  wisdom  to  vouch- 
safe such  a  revelation  to  men,  allowing  them  to  treat  and 
tise  it  as  they  do !  And  that  till  some  great  Socinian  wits 
should  arise  fifteen  hundred  years  after,  to  rectify  their 
notions  in  these  things,  men  should  generally  be  in  so 
gfreat  hazard  of  being  deceived  into  damnation  by  those 
ver)'  Scriptures,  which  were  professedly  writ  to  make  them 
wise  to  salvation! 

XXV.  Nor  is  it  of  so  weighty  importance  in  this  contro- 
versy, to  cast  the  balance  the  other  way,  that  a  noted  critic 
(upon  what  introducement  needs  not  be  determined) 
changed  his  judgment,  or  that  his  posthumous  interpreta- 
tions of  some  texts  (if  they  were  his  interpretations)  carry 
an  appearance  of  bis  having  changed  it;  because  he 
thought  such  texts  might  possibly  admit  to  be  interpreted 
otherwise,  than  they  usually  were,  bvsuch  as  alleged  them 
for  the  trinity,  or  the  (disputed)  Deity  of  the  Son  or  Spirit, 
or  that  the  cause  must  be  lost,  upon  his  deserting  it,  or  that 
he  was  still  to  be  reckoned  of  the  opposite  party,  (as  this 
author  calls  it.)  and  that  such  texts  as  we  most  relied  upon, 
were  therefore  sivcn  up  by  some  of  our  own. 

And  it  is  really  a  great  assuming,  when  a  man  shall  ad- 
venture to  pronounce  so  peremptorily,  against  the  .so 
common  judgment  of  the  Christian  church,  without  any 
colour  of  proof,  that  our  copies  are  fal.«e  copies,  our  trans- 
lations, our  explications  false,  and  the  gcneralitv  of  the 
wisest,  the  most  inquisitive,  most  pious,  and  most  judicious 
assertors  of  the  Christian  cause,  for  so  man  v  continued  ages, 
fools,  or  cheats,  for  owning  and  avowing  them;  for  no  other 
imaginable  reason,  but  only  because  they  make  against 
him!  How  will  he  prove  any  copies  we  relv  upon  to  be 
false  ]  Is  it  because  he  is  plei-icd  to  suspect  them  1  And 
is  an  interpretation  false,  because  the  words  can  possibly 
be  tortured  unto  .lome  other  sense  1  Let  him  name  me  the 
text,  wherein  any  doctrine  is  suppos^ed  to  be  delivered  that 
is  of  merely  supernatural  revelation,  of  which  it  is  not  pos- 
sible to  devise  some  other  meanine,  nor  more  remote,  alien, 
or  unimaginable,  than  theirs,  of  most  of  the  disputed 
texts. 

Nor  indeed  do  we  need  to  expect  that  natural  sentiment 
in  itself,  that  there  is  but  one  God,  (which  this  author  takes 
such  nains  to  prove,  as  if  he  thought,  or  would  make  other 
men  think,  we  denied  it.)  For  though  it  is  so  generally  ac- 
knowledged, doth  he  not  know  it  is  not  so  generally  un- 
derstood in  the  same  sense  7  Against  whom  doth  he  write  1 
Doth  he  not  know  they  understand  this  oneness  in  one 


sense,  he  in  another  1  tluy  in  such  a  sense  as  admits  a. 
trinity,  he  in  a.  sense  that  excludes  it  1 

But  (for  such  things  as  did  need  a  superadded  verbal 
revelation)  how  easy  is  it  to  an  inventive,  pervicacious  wit, 
to  wrest  words  this  way,  or  that. 

XXVI.  The  Scriptures  were  writ  for  the  instruction  of 
sober  learners;  not  for  the  pastime  of  contentious  wits, 
that  atfect  only  to  play  tricks  upon  them.  At  their  rate  of 
interpreting,  among  whom  he  ranks  himself,  'tis  impossible 
any  doctrine  can  with  certainty  be  founded  upon  them. 
Takethefirstchapterof  St.  John's  Gospel,  for  instance,  and 
what  doctrine  can  be  asserted  in  plainer  words,  than  the 
Deity  of  Christ,  in  the  three  first  verses  of  that  chapter  1 
Set  any  man  of  an  ordinary,  unprepossessed  understanding, 
to  read  them,  and  when  he  finds  that  by  the  Word  is  meant 
Jesus  Christ,  (which  themselves  admit,)  see  if  he  will  not 
judge  it  plainly  taught,  that  Je.'ius  Christ  is  Grod,  in  the 
most  eminent,  known  sense ;  especially  when  he  shall  take 
notice  of  so  many  other  texts,  that,  according  to  their  most 
obvious  appearance,  carry  the  same  .sense.  But  it  is  first, 
through  mere  shortness  of  discourse,  taken  for  granted,  and 
rashly  concluded  on,  that  it  is  absolutely  impossible,  if  the 
Father  be  God.  the  Son  can  be  God  too,  (or  the  Holy 
Ghost,)  upon  a  presumption,  that  we  can  know  every  thing 
that  belongs  to  the  Divine  nature;  and  what  is  possible  to 
be  in  it,  and  what  not ;  and  next,  there  is  hereupon  not 
only  a  license  imagined,  but  an  obligation,  and  necessity, 
to  shake  heaven  and  earth,  or  tear  that  divine  word  that  is 
more  stable  into  a  thousand  pieces,  or  expound  it  to 
nothing,  to  make  it  comply  with  that  forelaid  presumptu- 
ous determination.  Whereas  if  we  could  but  bend  our 
minds  so  far  to  comply  with  the  plain  ducture  of  that  re- 
velation God  hath  made  unto  us  of  himself;  as  to  appre- 
hend that  in  the  most  only  Godhead  there  may  be  distinc- 
tions, which  we  particularly  understand  not,  sufficient  to 
found  the  doctrine  of  a  trmity  therein,  and  very  consistent 
with  the  unity  of  it;  we  should  .save  the  Divine  word, 
and  our  owm  minds,  from  unjust  torture,  both  at  once.  And 
our  task,  herein,  will  be  the  easier,  that  we  are  neither  con- 
cerned nor  allowed  to  determine,  that  things  are  precisely 
.so,  or  so;  but  only  to  suppo.se  it  possible  that  so  they  may 
be,  for  ought  that  we  know.  Which  will  I  am  certain  not 
be  .so  hard  nor  so  bold  an  undertaking,  as  his,  who  shall 
take  upon  him  to  prove,  that  any  thing  here  supposed  is 
impossible. 

Indeed  if  any  one  would  run  the  discourse  into  the 
abyss  of  infinity,  he  may  soon  create  such  difficulties  to 
hiinself,  as  it  ought  not  to  be  thought  strange,  if  they  be 
greater  than  any  human  understanding  can  expedite.  But 
not  greater  than  any  man  will  be  entangled  in,  that  shall 
set  himself  to  consider  infinity  upon  other  accounts;  which 
yet  he  will  find  it  imposed  upon  him  unavoidably  to  ad- 
mit, whether  he  will  or  no;  not  greater  than  this  author 
will  be  equally  concerned  in,  upon  his  doin?  that  right  to 
truth,  in  opposition  to  the  former  leaders  of  his  own  party, 
as  to  acknowledge  the  omnipresence  of  the  Divine  essence, 
(p.  3'2.)  which  he  will  find,  let  him  trj-  it  when  he  will :  nor 
yet  so  great,  nor  accompanied  with  so  gross,  so  palpable 
and  horrid  absurdities,  as  he  will  soon  be  encountered 
with,  should  he  retract  his  grant,  or  entertain  the  monstrous- 
ly maimed,  and  most  deformed,  impious  conceit  of  a  finite, 
or  limited  Deity. 

XXVII.  Yet  also  in  this  present  case,  the  impossibility 
to  our  narrow  minds  of  comprehending  infinity,  is  most 
rationallv  improveable  to  our  very  just  advantage.  It  ought 
to  be  upbraided  to  none  as  a  pretext,  or  a  cover  to  sloth, 
or  (Inlness.  'Tis  no  reproach  to  us  that  we  are  creatures, 
and  have  not  infinite  capacities.  And  it  ought  to  quiet 
our  minds,  that  they  may  .so  certainly  know  they  have 
limits;  within  which,  we  are  to  content  ourselves  w.th  such 
notions,  about  indemonstrable  and  unrevealed  things,  as 
thev  can,  with  great  ea.se  to  themselves,  find  room  for. 

I  can  reflect  upon  nothing  in  what  is  here  proposed,  but 
what  is  intelligible  without  much  toil,  or  much  metaphysics. 
As  matters,  of  so  common  concernment,  ought,  to  our 
uttermost,  to  be  represented  in  such  a  way  that  they  may 
be  so;  we  need  not  be  concerned  in  scholaslu-  disquisi- 
tions about  union;  or  by  what  peculiar  name  to  call  that 
which  is  here  supposed.  It's  enough  for  us  to  know  there 
may  be  a  real,  natural,  vital,  and  ver)'  intimate  union,  of 


M 


A  CALM  DISCOURSE  OP 


things  that  shall,  notwithstanding  it,  continne  distinct,  and 
that  shall,  by  it,  be  truly  one.  Nor  do  we  need  to  be  anx- 
iously curious  in  slating  the  notions  oi  per  son  or  personality , 
of  supposUum  and  suppositalily,  though  I  think  not  the 
term  person  disallowable  in  the  present  case.  Nor  will  I 
say  what  that  noted  man  (so  noted  that  I  need  not  name 
him,  and  who  was  as  much  acquainted  with  metaphy.sics 
as  most  in  his  age)  published  to  the  world  above  twenty 
years  ago,  that  he  counted  the  notion  of  the  schools  about 
supposUum  a  foolery.  For  I  do  well  know,  the  thing  itself, 
which  our  Christian  metaphysicians  intended,  to  be  of  no 
small  importance  in  our  religion,  and  especially  to  the 
doctrine  of  redemption,  and  of  our  Redeemer. 

XXVIII.  But  I  reckon  they  that  go  the  more  metaphy- 
sical way,  and  content  themselves  with  the  modal  distinc- 
tion of  three  persons  in  the  Godhead,  say  nothing  herein 
that  can  be  proved  absurd  or  contradictious.  As  to  what 
is  commonly  urged,  that  if  there  be  three  persons  in  the 
Deity,  each  persc-.  must  have  its  distinct  individual  essence, 
as  well  as  its  distinct  personality,  I  would  deny  the  conse- 
quence, and  say,  that  though  this  be  true  in  created  per- 
sons (taking  person  in  the  strict  metaphysical  sense)  it  is 
not  necessary  to  be  so  in  uncreated  :  that  the  reason  is  not 
the  same  between  finite  things  and  infinite  ;  and  would 
put  them  to  prove,  if  they  can,  that  the  same  infinite  essence 
cannot  be  whole  and  undivided  in  three  several  persons ; 
knowing  there  can  be  nothing  more  difficult  urged  in  the 
case,  than  may  against  the  Divine  omnipresence ;  which 
irrefragable  reasons,  as  well  as  the  plainest  testimony  of 
Scripture,  will  oblige  us  to  acknowledge. 

But  I  think,  though  this  hypothesis,  abstractedly  con- 
sidered, and  by  itself,  is  not  indefensible,  it  doth  not  alto- 
gether so  well  square  with  the  Christian  economy,  nor  so 
easily  allow  that  distinction  to  the  Father,  Son,  and  Holy 
Spirit,  which  seems  requisite  to  found  the  distinct  attribu- 
tions that  are  severally  given  them  in  the  Holy  Scriptures. 

XXIX.  To  conclude,  I  only  wish  these  things  might  be 
considered,  and  discoursed  with  less  confidence,  and  pe- 
remptory determination ;  with  a  greater  awe  of  what  is 
divine  and  sacred ;  and  that  we  may  more  confine  our- 
selves to  the  plain  words  of  Scripture  in  this  matter,  and 
be  content  therewith.  I  generally  blame  it  in  the  Socini- 
ans,  (who  appear  otherwise  rational  and  con.sidering  men,) 
that  they  seem  to  have  formed  "heir  belief  of  things,  not 
possible  to  be  known  but  by  the  Scriptures,  without  them ; 
and  then  think  they  are  by  all  imaginable  arts,  and  they 
care  not  what  violence,  (as  Socinus  himself  hath  in  effect 
confessed,)  to  mould  and  form  them  according  to  their 
preconceived  sense.  Common  modesty,  and  civility,  one 
would  have  thought,  should  have  made  Schlictingius  ab- 
stain from  prefixing,  and  continuing  that  as  a  running  title 
to  a  long  chapter :  Articulus  Evangelicorum  de  Trinitalc 
Vim  sensu  communi  pugn-al ;  engrossing  common  sense  to 
himself  and  his  party^  and  reproaching  the  generality  of 
Christians,  as  not  understanding  common  sense.  They 
should  take  upon  them  less,  and  not  vaunt,  as  if  they  were 
the  men,  and  wisdom  mu.st  die  with  them. 

For  this  author,  I  congratulate  his  nearer  approach  to  lis, 
from  those  who  were  formerly  leaders  of  his  parly,  in  the 
doctrines  of  God's  omnipresence,  and  the  perceptiveness 
and  activity  of  separate  souls.  He  writes  with  sprightliness 
.ed  vigour,  and,  I  doubt  not,  believes  really,  what  h-* 
writes  with  so  little  seeming  doubt.  And  because  his 
spirit  appears  to  be  of  a  more  generous,  exalted  pilch,  ;Kan 
to  comport  with  any  thing  against  his  judgment,  for  sccu- 
Ar  interest  and  advantage,  I  reckon  it  the  greater  pity  it 
should  want  the  addition  of  what  would  be  very  orna- 
mental to  it,  and  which  he  wishes  to  two  of  the  persons, 
to  whom  he  makes  himself  an  antagonist,  more  of  the  ten- 
derness and  catholic  charity  of  genuine  Christianity,  (p.  19. 
col.  2.)  to  accompany  those  his  abilities  and  learning, 
which  would  not  thereby  be  the  lesser  (as  he  speaks)  nor 
the  less  conspicuous. 

I  believe  few  would  have  thouR'..:  »'jr.  to  see  the  less 
clearly,  if  he  had  been  content  to  see  for  himself,  not  for 
mankind  And  if  he  had  not  talked  at  that  rate,  as  if  he 
carried  the  eyes  of  all  the  world  in  his  pocket,  they  would 
have  been  less  apt  to  think  he  carried  his  own  there.  Nor 
had  his  performance,  in  this  writing  of  his,  lost  any  thing 
of  real  valae,  if  in  a  discourse  upon  so  grave  a  subject, 


some  Upidilies  had  been  left  oat,  as  that  ot  Dtutinea  del 

Toboso,  4^c. 

And  to  allude  to  what  he  says  of  Dr.  Cudworth,  his 
displeasure  will  not  hurt  .so  rough  an  author  as  Amobius, 
so  many  ages  after  he  is  dead,  if  he  should  happen  to 
offend  him,  by  having  once  said,  Dissoluli — est  pectoris  in 
rebus  scriis  quarere  voluptatem — cf-c. 

But  for  all  of  us,  I  hope  we  may  say  without  oflfence  to 
any,  common  human  frailly  should  be  more  considered, 
and  that  we  know  but  in  part,  and  in  how  small  a  par. ! 
We  should,  hereupon,  be  more  equal  to  one  another.  And 
when  it  is  obvious  to  every  one,  how  we  are  strained  in 
this  matter,  and  that  we  ought  to  suppose  one  another  in- 
tently aiming  to  reconcile  the  Scripture  discovery  with 
natural  sentimentt,  should  not  uncharitably  censure,  or 
labour  to  expose  ttit  another,  that  any  seem  more  satisfied 
with  their  own  method  than  with  ours.  What  an  odd  and 
almost  ludicrous  spectacle  do  we  give  to  the  blessed  angels 
that  supervise  us,  (if  their  benignity  did  nol  more  prompt 
them  to  compassion,)  when  they  behold  us  fighting  in  the 
dark,  about  things  we  so  little  understand ;  or,  when  we 
all  labour  under  a  gradual  blindness,  objecting  it  to  one 
another,  and  one  accusing  another,  that  he  abandons  not 
his  own  too  weak  sight,  to  see  only  by  his  (perhaps)  blinder 
eye. 

Thus,  Sir,  you  have  my  sense  what  I  think  safe  and 
enough  to  be  said  in  this  weighty  matter.  To  you,  these 
thoughts  are  not  new,  with  whom  they  have  been  commu- 
nicated and  discoursed  heretofore,  long  ago.  And  I  be- 
lieve you  may  so  far  recollect  yourself,  as  to  remember  the 
principal  ground  was  suggested  to  you,  upon  which  this 
discourse  now  rests, — riz.  necessity  of  existence,  and  con- 
tingency ;  emanations  absolutely  independent  upon  any 
will  at  all,  and  the  arbitrary  productions  of  the  Divine 
will, — as  the  sufficient  and  most  fundamental  difference 
between  what  is  uncreated  and  what  is  created;  and  upon 
this  very  account,  as  that  which  might  give  scope  and 
room  to  our  thoughts,  to  conceive  the  doctrine  of  the 
trinity,  consistently  with  the  unity  of  Ihe  Godhead  ;  and 
so,  as'that  the  Son,  though  truly  from  the  Father,  and  the 
Holy  Ghost,  though  truly  from  both,  shall  yet  appear  infi- 
nitely distinguished  from  all  created  beings  whatsoever. 

Somuch  you  k"now  was  under  consideration  with  us  above 
twenty  years  ago ;  and  was  afterwards  imparled  to  many 
more  ;  long  before  there  was  any  mention  or  forethought, 
within  our  notice,  of  such  a  revival  of  former  controver- 
sies, upon  this  subject,  ai  — e  have  lately  seen. 

This  occasion,  now  given,  ...xh  put  me  upon  revolving 
anew  these  former  thoughts;  and  upon  digesting  them 
into  some  order,  such  as  it  is,  for  public  view.  If  they 
shall  prove  to  be  of  any  use,  it  appears  they  will  not  be 
out  of  season ;  and  it  will  be  grateful  to  me  to  be  any  way 
serviceable  to  so  worthy  a  cause.  If  they  should  be  found 
ahogeth'r  useless,  being  evicted  either  of  impertinency, 
or  untruth,  ;•  shall  not  be  ungrateful ;  for  I  thank  God,  I 
find  not  a  disposition  in  my  mind  to  be  fond  of  any  notions 
of  mine,  as  they  are  such  ;  nor  to  be  more  adventurous,  or 
confident,  in  determining  of  things  hid,  not  only  in  so  pro- 
founu,  'c'ii  in  most  sacred  darkness,  than  I  have  all  along 
expressed  myself  I  ought  indeed  to  be  the  more  cautious 
of  offending  in  this  kind,  that  being  the  thing  I  blame, 
the  positive  asserting  this  or  that  to  be  impossible,  or  not 
possibly  competent,  to  the  nature  of  God,  which  by  his  own 
word,  or  the  manifest  reason  of  things,  doth  not  plainly 
appear  to  be  so:  much  more  which  his  m'ord  doth,  as 
plainly  as  it  is  po.ssible  any  thing  can  be  expressed  by 
words,  ascribe  to  him.  The  only  thing  I  as.scrt  is,  that  a 
trinity  in  tne  Godhead  may  be  possible,  for  ought  we  know, 
in  i!.e  way  that  I  have  proposed  :  at  least  it  is  so,  for  any 
thinp;  that  I  do  as  yet  Know.  And  so  cmfident  I  am  of 
the  trufn,and  true  meaning  of  his  word,  reveaung  a  trinity 
in  his  wernal  Godhead,  that  I  strongly  hope,  if  ever  it  shall 
be  pii-ved  to  be  impossible  upon  these  terms  that  1  have 
here  set  down,  by  tne  same,  or  by  equal  light,  the  possi- 
bility of  it  some  other  way  will  appear  too;  i.  e.  that  not 
on\\  a.  Irinitii  in  Ihe  unity  of  the  Godhead  is  a  possible 
Ihiiig,  but  that  it  is  also  possible  that  the  Father,  Son,  and 
Holy  Ghost  may  be  sutlicienlly  distinguished  to  answer 
the  i'rame  and  design  of  Christianity :  and  that  will  equally 
serve  my  purpose.    For  so,  howevi-j,  will  tne  scandal  be 


THE  TRINITY  IN  THE  GODHEAD. 


146 


removed,  that  may  seem  to  lie  upon  our  holy  religion, 
through  the  industrious  misrepresentation  which  is  made 
of  it,  by  sceptics,  deists,  or  atheists,  as  if  it  were  made 
up  of  inconsistencies  and  absurdities,  and  were  fitter 
to  be  entenained  with  laughter  than  faith:  and  being 
rffeclually  vindicated,   it  will   be  the  more  successfully 


propagated,  and  more  cheerfully  practi:>ed :   which  is  aL 
that  IS  coveted  and  sought  by, 
Sir, 

Your  very  respectful, 

humble  servant,  &c. 


POSTSCRIPT. 


Hivmo  the  copies  of  some  letters  by  me,  which  I  wrote 
to  Dr.  Wallis  between  two  and  three  years  ago,  upon  this 
subject ;  I  think,  Sir,  it  is  not  improper,  and  perhaps  it 
may  be  some  way  useful,  to  let  them  accompany  this  to 
Tourself  And  here  I  shall  freely  tell  you  my  principal 
inducements  (taking  notice  in  some  of  the  Doctor  sprinted 
letters  of  others  to  him,  contained  in  them)  to  send  him  in- 
cognito one  also;  but  with  that  reason  against  printing  it, 
which  you  find  towards  the  end  of  the  first  letter. 

It  was  rarely  the  apprehension,  which  had  long  remained 
with  me,  that  the  simplicity,  which  (if  the  notion  of  it  were 
stretched  too  far)  mit  the  Scriptures,  but  the  schools,  have 
taught  us  to  ascribe  to  the  being  of  God,  was  that  alone 
which  hath  given  us  diflSculty,  in  conceiving  a  trinity  in 
the  only  one  God. 

It  is  not  the  unity  or  onclineis  of  the  Godhead,  but  the 
simplicily  of  it,  as  the  school-men  have  stated  it,  that  hath 
created  the  matter  of  dispute.  Unity,  you  know,  denies 
more  of  the  .same;  simplicity  denies  more  in  it.  Concern- 
ing the  former,  that  there  could  be  no  more  gods  that  one, 
we  are  at  a  point ;  the  reason  of  the  thing  itself,  and  the 
Holy  Scriptures  so  eipressly  asserting  it,  leave  it  out  of 
dispute. 

AH  the  doubt  is  about  the  latter.  Not  whether  such  a 
ihing  belong  to  the  nature  of  Grod ;  but  concerning  the 

tust  explication  of  it.  As  it  is  a  real  excellency,  not  a 
>lemish  ;  and  not  merely  a  moral,  but  a  natural  excellency, 
there  can  be  no  doubt  of  its  belonging  to  the  Divine  nature; 
but  if  you  understand  it  as  exclusive  of  all  variety  therein, 
vou  find  not  any  express  mention  of  such  an  attribute  of' 
God  in  the  Scriptures.  They  are  silent  in  the  matter.  It 
\ath  no  authority,  but  of  the  schools.  That  and  the  reason 
that  can  be  brought  for  it  must  give  it  its  whole  and  only 
wpport.  It  is  the  only  ihing  that  must  open,  and  give  way, 
10  audmit  the  doctrine  of  the  trinity ;  ana  it  is  the  onlv  thiiig 
\hal  needs  to  do  so.  For  we  none  of  us  assert  a  trinity  of 
Gods;  but  a  trinity  in  the  Godhead.  It  is  the  only  thing  that 
can  to  the  adversaries  of  the  trinity,  with  any  colourable  pre- 
tence, seem  opposite  lo  it.  And  which  therefore  I  thought 
the  only  thing  that  remained  to  he  sifted  and  examined, 
.f  they  will  state  it  in  opposition  thereto.  And  consider, 
what  so  mighty  and  invincible  strength  of  reason  it  had, 
whence  alone  either  lo  shock  the  authority,  or  prevent  the 
tjlain  meaning,  of  the  Holy  Scriptures,  di.scompose  the 
rfhole  frame  of  Christian  religion,  disturb  the  peace  of  the 
church,  perplex  very  thinking  minds,  subvert  the  faith  of 
some,  and  turn  it  into  ridicule  with  too  many. 

I  reckoned  the  Dr.  (as  I  still  do,  notwithstanding  the 
contempt  this  author  hath  of  him)  a  person  of  a  very  clear, 
unrauddied  understanding.  1  found  him,  by  what  he  cx- 
pres,sed  in  his  first  letter  of  the  trinity,  not  apt  to  be  awed 
by  the  authority  of  the  schools,  nor  any  bigot  to  them,  as 
having  declined  their  notion  of  a  person,  and  fixing  upon 
another,  (less  answering,  as  I  apprehend,  thesiheme  and 
design  of  Christiaiiitv,)  I  thought  it  easy,  and  reputable 
enough  to  him  to  add,  what  might  be  requisite  in  this 
matter,  without  contradicting  (directly  or  discernibly)  any 
thing  he  had  said.  I  gave  him  the  opportunity  of  tloing 
it,  as  from  himself,  without  seeming  lo  have  the  least  thing 
lo  that  purpose  suggested  to  him  by  any  other.  I  had 
myself,  I  think,  seen  and  considered  the  main  strength  of 


the  schoolmen's  reasonings  concerning  that  simphatv, 
which  they  will  have  to  be  divine ;  and,  for  ought  I  io 
yet  know,  have  competently  occurred  to  it  in  this  fore- 
going letter,  and  partly  in  what  you  will  now  find  1  wrote 
to  him.  But  what  there  is  of  real  infirmity,  or  imperti- 
nency  to  this  case  (as  it  is,  and  ought  to  be  represented)  in 
their  arguings,  I  reckoned  he  would  both  see  and  evince 
more  clearly  than  I. 

Therefore  I  greatly  desired  to  have  engaged  him  upon 
this  point;  but  I  could  not  prevail.  And  am  therefore  will- 
ing tnat  what  I  writ  then  with  design  of  the  greatest  pri- 
vacy, should  now  become  public.  Not  that  I  think  it  hath  so 
great  value  in  itself;  but  thai  perhaps  it  may  further  serve  to 
e.xcilesome  others  more  able  and  more  at  leisure  to  search 
and  inquire  into  this  matter ;  and  either  to  improve  or 
disprove  what  I  have  essayed.  And  which  of  tne  two  it 
is,  tis  all  one  to  me;  for  I  have  no  interest  or  design,  but 
that  of  truth,  and  the  service  of  the  Christian  cause. 

I  w^as  so  little  apprehensive  of  any  such  future  use  to 
be  made  of  these  letters,  that  I  kept  no  account  of  the  dates, 
except  that  one  of  the  two  latter  (which  both  only  refer  to 
the  first)  I  find,  hy  the  copy  I  have  in  my  hands,  lo  have 
been  sent  December  19th,  1691.  I  remember  it  was  a 
long  time,  and  guess  it  might  be  six  or  eight  weeks  ere  I 
heard  any  thing  of  the  first,  after  I  had  sent  it.  Probably 
it  might  have  been  sent  in  October,  or  the  beginning  ot 
November,  before.  I  at  length  heard  of  it  very  casually, 
being  in  a  house  in  London,  whither  the  Doctor's  eighth 
letter  was  newly  arrived  (then  no  .secret)  in  order  lo  im- 
pression. I  then  found  this  my  first  letter  was  lightly 
touched,  but  mistaken;  which  occa.sioned  (it  being  a  post 
night)  my  second.  That  was  followed  by  the  third,  the  next 
post  after,  when  I  had  a  little  more  time  wherein  to  express 
my  mind,  though  1  still  concealed  my  name,  as  it  is  yet 
fittest  to  do,  my  main  business  in  my  leuer  to  you  lymg 
with  a  person,  who  (blamelessly  enough)  conceals  his. 

These  two  latter  of  my  letters  lo  the  Dr.  produced  some 
alteration  in  that  paragraph  of  his  eighth  letter,  which  re- 
lates to  my  first.  But  yet  no  way  an.swering  the  design  for 
which  I  writ  it.  You  have  them  now  together  exactly  ac- 
cording to  the  copies  I  have  by  me,  excepting  one  or  two 
circumstantial  things  filly  enough  left  out,  or  somewhat 
altered.  And  they  had  all  slept  long  enough,  if  this  occa- 
sion had  not  brought  them  lo  light. 

But  before  I  give  them  to  you,  let  me  suggest  some 
things  further  to  you  concerning  the  foregoing  letter  lo 
yourself  You  may  apprehend  that  some  will  think  it 
strange  (if  not  an  inconsistency)  that  I  should  suppose  it 

f)ossible  an  ab.solute  omnimodous  simplicity  may  not  be- 
ong  to  the  Divine  Being,  when  yet  I  absolutely  deny  all 
composition  in  it. 

And  I  apprehend  loo  some  may  thinkso,  at  least  awhile : 
but  such  as  have  considered  well,  will  not  think  so,  and 
such  as  shall,  I  presume  will  not  long.     For, 

1.  If  I  had  denied  the  simplicity  of  the  Divine  nature, 
had  the  inference  been  just,  that  therefore  I  must  grant  a 
composition  !  How  many  instances  might  be  given  of  one 
opposite  not  agreeing  lo  this  or  that  thing,  when  also  the 
other  doth  as  little  agree!  And  mo.st  of  all  doth  the  tran- 
scendent excellency  of  the  Divine  nature  exempt  it  from 
the  limiting  by  paitiiions  to  which  creatures  ore  subject.  . 


14C 


A  CALM  DISCOURSE  OP 


Take  reason  in  ihe  proper  sense  for  arriving  gradually  by 
argiiincmalion  Irom  the  Knowledge  of  more  evident,  to  the 
knowledge  of  obscurer  things,  and  so  we  cannot  say  the 
Divine  nature  is  rational.  But  is  it  therefore  to  be  called 
irrational.  Faith  and  hope  agree  not  to  it.  Are  we  there- 
fore to  think  infidelity  or  despair  do  not  di.sagree  1 

It  is  indeed  more  generally  apprehended,  we  can  scarce 
have  ;he  notion  of  any  thing  that  strictly,  or  otherwise  than 
by  some  very  defective  analogy,  agrees  to  him,  and  to  us. 
Some  pagans,  and  some  Christians  from  them,  (not  in  de- 
rogation, but)  in  great  reverence  to  the  high  excellency 
of  the  Deity,  not  excepting  the  most  common  notion  of 
all  other,  even  that  of  being  itself,  make  his  being  and  sub- 
stance to  be  superessenlial,  and  supersubstantial.  'Tis  out 
of  doubt  that  whatsoever  perfection  is  in  us,  is  not  the 
same  thing  in  him  formally,  but  in.an  unconceivable  tran- 
scendent eininency  only.  Do  therefore  their  contraries 
agree  to  him  t 

2.  I  am  far  from  denying  the  simplicity  of  the  blessed 
nature  of  Gtod,  which  1  ascribe  to  him  in  the  highest  per- 
fection which  it  is  capable  of  signifying.  I  most  peremp- 
torily affirm  not  only  all  the  simplicity  which  he  expressly 
affirms  of  himself;  but  all  that  can  by  just  consequence  be 
inferred  from  any  affirmation  of  his ;  or  that  can  by  plain 
reason  be  evinced  any  other  way.  Whatsoever  is  any  real 
perfection,  &c.  Sect.  XI. 

'Tis  true,  while  I  affirm  such  a  simplicity  as  excludes  all 
composition,  in  the  sense  already  given,  I  affirm  not  such 
as  excludes  all  variety:  not  such  as  excludes  a  trinity, 
which  he  so  plainly  affirms,  and  with  such  distinction,  as 
his  affirmations  concerning  it  imply,  and  make  requisite. 

I  further  judge,  that  though  the'  Scriptures  do  not  ex- 
pressly ascribe  simplicity  to  the  being  of  God,  as  a  natural 
excellency,  they  say  that  which  implies  it,  as  such,  to  be- 
long to  him;  as  when  they  bring  him  in  saying  of  himself, 
"I  am  what  I  am."  This  must  imply  his  nature  to  ex- 
clude every  thing  that  is  alien  from  itself  I  take  it,  as  it 
signifies  (besides  a  moral)  a  mere  natural  excellency,  to 
import  a  most  perfect  purity  of  essence.  And  I  under- 
stand that  to  be  purum,  which  is  plenum  sui,  and  qiwd 
nihil  halel  alieni.  I  do  therefore  take  the  natural  simpli- 
city of  the  Divine  Being  to  exclude  the  ingrediency  of  any 
thing  that  can  infer  in  it  conflict,  decay,  chance,  dis- 
turbance, or  infelicity  in  the  least  degree ;  and  to  include 
whatsoever  infers  the  contraries  of  all  these ;  serenity,  tran- 
quillity, harmony,  stability,  delight,  and  joy,  in  highest 
perfection;  as  necessity  of  existence  also  doth;  and  that 
for  all  this,  it  by  no  means  needs  to  exclude  a  trinity,  but 
to  include  it  rather. 

But  I  judge  human  (and  even  all  created)  minds  very 
incompetent  judges  of  the  Divine  simplicity.  We  know  not 
what  the  Divine  nature  may  include  consistently  with  its 
own  perfection,  not  what  it  must,  as  necessary  thereto. 
Our  eye  is  no  judge  of  corporeal  simplicity.  In  darkness 
it  discerns  nothing  but  simplicity,  without  distinction  of 
things ;  in  more  dusky  light  the  whole  horizon  appears 
most  simple,  and  every  where  like  itself:  in  brighter  light, 
we  perceive  great  varieties,  and  much  greater  if  a  micro- 
scope a.ssist  our  eye.  But  of  all  the  aerial  people  that  re- 
plenish the  region  (expect  rare  appearances  to  very  few) 
we  see  none.     Here  want  not  objects,  but  a  finer  eye. 

'Tis  much  at  this  rate  with  our  minds  in  beholding  the 
spiritual  sphere  of  beings,  most  of  all  the  uncreated,  which 
is  remotest,  and  furthest  above,  out  of  our  sight.  We  be- 
hold simplicity  !  and  what  do  we  make  of  that1  va.st  un- 
distinguished vacuity  !  sad,  immense  solitude!  only  this 
at  first  view.  If  we  draw  nearer,  and  fix  our  eye,  we  think 
we  apprehend  somewhat,  but  dubiously  hallucinate,  as  the 
half-cured  blind  man  did,  when  he  thought  he  saw  men 
like  trees. 

But  if  a  voice  which  we  acknowledge  Divine,  speak  to 
us  out  of  the  profound  aby.ss,  and  tell  us  of  grateful  varie- 
ties and  distinctions  in  it;  Good  God!  shall  we  not  be- 
lieve it  1  Or  shall  we  say  we  clearly  see  that  is  not,  which 
only  we  do  not  seel  This  seems  like  somewhat  worse  than 
blindness! 

Novj  follow  Ihe  Letters. 


LETTERS  TO  DR.  WALLIS. 
SENT  IN  1G9I. 


Sir, 

I  COULD  much  please  myself  in  revolving  in  my  own 
own  mind  the  very  respectful  thoughts  and  veneration  I 
have  long  had  for  you,  and  in  conversing  with  the  grate- 
ful and  entertaining  idea  which  I  have  not  arbitrarily,  but 
by  your  irresistible  imposition,  received,  and  retained  of 
you  many  years,  on  the  account  of  your  former  most  use- 
ful and  acceptable  performances,  and  which  is  both  re- 
newed and  heightened  greatly  by  your  late  clear,  prudent, 
and  piously  modest  discourses,  (both  letters  and  sermons,) 
of  that  awful  mysterj',  the  trinity  in  the  Godhead.  But  as 
I  can  neither  satisfy  myself  of  the  fitness  of  making  an 
encomium  of  you  the  matter  of  a  letter  to  yourself;  so  nor 
can  I  hope  to  please  you  by  doing  a  thing  in  itself  so  inept, 
and  so  insignificant  to  you.  I  shall  belter  do  both,  it  I 
shall  offer  any  thing  to  you  concerning  this  mentioned 
subject,  your  further  consideration  whereof  may  prove  a 
further  benefit  to  the  world. 

In  what  you  have  already  said  concerning  it,  you  have 
used  that  great  caution,  and  so  well  guarded  yourself,  as 
not,  so  far  as  I  can  apprehend,  to  give  an  adversarj*,  in 
this  single  point,  the  least  advantage.  That  which  I  would 
in  the  general  humbly  ofl'er,  is,  whether  you  have  said  so 
much  as  with  safety  might  be  said,  and  as  the  case  may 
require,  for  the  gaining  of  a  just  advantage  to  the  common 
Christian  cause. 

We  design,  in  fight,  not  only  to  keep  ourselves  safe,  but 
to  overcome  ;  and  not  in  pralio  only,  but  in  hello.  In  wars 
indeed  of  this  sort,  both  our  own  safety  and  victory  are 
less  to  be  valued  than  truth.  Which,  being  of  a  piece,  can 
be  injured  in  no  part,  without  some  damage  to  the  whole 
frame  of  congenerous  truth.  And  as  it  is  very  possible, 
while  an  enemy  is  withstood  attacking  some  one  fort,  a 
greater  loss  may  not  be  provided  against  elsewhere ;  it  may 
so  fall  out  in  aflFairs  of  this  kind  too,  that  the  care  of  de- 
fending some  one  truth  may  be  accompanied  with  a  pre- 
sent not  attending  to  the  jeopardy  of  divers  others.  The 
nearer  we  approach  an  adversarj'  (within  just  limits)  in 
these  rational  decertations,  the  less  he  can  have  to  say 
against  us.  But  being  well  resolved  ourselves  about  the 
main  point  of  disagreement,  we  then  take  care  not  to 
come  so  near,  as  to  fall  in  with  him,  pass  into  his  tents, 
and  give  away  our  main  cause. 

I  am,  worthiest  Sir,  far  from  assuming  so  much  to 
myself,  or  detracting  so  much  from  you,  as  togivea  judg- 
ment that  this  really  is  done  in  your  discourses  about  the 
trinity.  I  only  submit  to  your  own  most  penetrating  judg- 
ment, what  may  be  further  requisite  and  possible  in  this 
matter,  to  take  away  any  appearsmces  hereof,  and  prevent 
ill  consequences  that  may  too  easily  ensue.  I  have,  for 
my  o\vn  part,  long  imposed  it  upon  myself  to  abstain  from 
any  positive  conceptions  concerning  the  Godhead,  beyond 
what  I  find  expressly  contained  in  the  divine  revelation, 
or  what  the  reason  of  things,  cither  antecedently  thereto, 
or  consequentially  thereupon,  doth  most  evidently  per- 
suade and  require;  and  do  greatly  approve  the  samecaii- 
tion,  which  I  cannot  but  observe  with  you  :  but  desire  it 
may  be  weighed  whether  such  measures  may  not  and  must 
not  lead  us  fuither. 

As  for  the  word  person,  you  prudently  profess  not  to  be 
fond  of  it,  Ihe  thing  being  agreed,  though  you  also  truly 
judge  it  a  good  word,  and  sufficiently  warranted.  For  the 
n«/i(m  .signified  by  it,  you  all  along  .seem  to  decline  that  of 
the  schools,  or  the  metaphysical  one,  which,  you  know 
makes  it  to  be  a  rational,  or  intelligent,  svpposilvm  ;  and 
to  take  up  with  (what  I  think  I  may,  wanting  a  fitter,  t.  «. 
a  more  comprehensive  word,  call)  the  civil  ■notion  of  it ; 
which  will  allow  the  same  man  to  be  capable  of  sustain- 
ing three  or  more  persons,  supposing  his  circumstances  or 
qualifications  to  be  such  or  such,  as  lo  that  purpose  you 
speak  both  in  your  letters  and  sermons. 


THE  TRINITY  IN  THE  GODHEAD. 


147 


Now  whereas  you  have  also  lold  us,  Letter  1.  that  hyper- 
iimality  you  mean  that  distinction  (whatever  it  be)  by  which 
the  three  persons  are  distinRUished  from  each  other ;  that 
which,  with  great  submission,  and  most  profound  respect 
to  you,  I  propose  to  your  further  consideration,  will  be  ca- 
pable of  being  resolved  uito  these  two  inquiries. 

1.  Whether  only  such  a  distinction  of  the  Divine  per- 
sons, as  this  amounts  to,  will  be  sufficient  to  found  the  se- 
veral attributions  which  the  Holy  Scriptures  give  distinct- 
ly and  severally  lo  them,  and  to  preserve  the  scheme  of 
Christian  religion  entire,  which  is  wont  to  be  deduced 
from  these  sacred  writings. 

II.  Whether  .some  further  distinction  may  not  be  ad- 
mitted as  possible,  consistently  with  the  solved  unity  of 
the  Godhead. 

As  to  the  former,  I.  Whereas,  you  think  the  word  per- 
son to  be  a  good  word,  and  sufficiently  warranted  by  Scrip- 
ture, Heb.  1.  3.  where  the  son  is  called  the  express  image 
of  his  Father's  person  ;  alleging  that  so  we  renilerthe  word 
hypostasis  which  is  there  used,  and  do  mean  by  it  what  you 
think  to  be  there  meant ;  I  desire  you  would  please  to  con- 
sider whether  the  word  hypostasis,  according  to  the  com- 
mon u.se  of  it,  will  admit  to  be  so  taken,  as  you  explain 
yourself  to  mean  by  the  word  person.  For  though  the 
Latin  word  persona,  as  you  say,  according  to  the  true  and 
ancient  scn.sc,  may  well  enough  admit  to  be  so  taken,  as 
that  the  same  man  might  sustain  three  persons,  I  otfer  it  to 
your  re-consideration,  whether  ever  you  have  observed 
the  word  hypostasis,  in  any  sort  of  authors,  when  it  signi- 
fies any  pei^on  at  all,  (for  I  know  that  it  frequently  signi- 
fies somewhat  else  than  a  person,)  to  be  taken  in  that  sense. 
And  whether  one  hypostasis  so  taken  as  it  uses  to  be  when 
it  signifies  a  person,  may  not  be  capable  of  sustaining  three 
of  those  persons  which  you  here  describe.  And  whether, 
according  to  this  sense,  you  mean  not  God  to  be  only  one 
such  hypostasis. 

2.  Be  pleased  further  hereupon  to  consider  how  well  it 
agrees  with  this  supposition  of  God's  being  but  one  hypos- 
tasis or  intelligent  supposilum,  so  frequently  to  speak,  as 
the  Holy  Scriptures  do,  of  the  Father,  Son  or  Word,  the 
Spirit  or  Holy  Ghost,  as  three  distinct  I's  or  He's.  The 
Lord  possessed  me  (as  the  Divine  Word  or  Wisdom  is 
brought  in  speaking)  in  the  beginning  of  his  way — I  was 
set  un  from  everlasting,  Prov.  viii.  ^2,  23.  When  he  pre- 

parea  the  heavens  I  was  there,  ver.  27. Then  was  I 

by  him,  ver.  30,  &c.  The  Word — was  with  God,  John  i. 
I.  He  was  in  the  world,  ver.  10.  We  beheld  his  glorv, 
ver.  14.  And  of  the  Spirit.  He  dwellelh  with  you,  John 
xiv.  17.  The  Holy  Ghost  whom  the  Father  will  send  in 
mv  name,  he  shall  leach  you  all  things,  ver.  26.  And 
whom  I  will  .send  you  from  the  Father,  he  shall  testify  of 
me,  chap.  xv.  26.    And  when  he  is  come,  he  will  reprove 

the  world chap.  xvi.  8.    And  the  observation  seems  to 

me  as  weighty,  as  it  is  usual,  that,  in  some  of  the  mentioned 
chapters,  the  somewhat  hard  jyi'Afjjs  of  constructing  iMfms 
witn  irycp/ij,  (even  where  i<i(>a«Xriro(  is  not  the  nearer  suppo- 
sition, but,  in  one  place,  a  verj'  remote  one,  and  one 
would  think  loo  remote  to  be  referred  to,  ver.  13,  14.)  is 
rather  chascn  to  be  used  than  that  the  Spirit  should  not  be 
spoken  of  as  a  distinct  he,  or  rather  than  he  should  be 
called  it.  which  could  not  so  fitly  notify  a  person.  If  the 
same  man  were  a  king,  a  general,  and  a  father,  I  doubt 
whether  that  would  give  sufficient  ground  to  his  being 
called  he,  and  he,  and  he. 

2.  But  the  distinct  predicates  spoken  of  the  three  sacred 
persons  in  the  Gixlhead  seem  much  more  to  challenge  a 
greater  distinction  of  the  persons  ihan  your  notion  of  a 
person  doth  seem  to  admit ;  that  of  sending  and  being.?™/, 
spoken  so  ollen  of  ihe  first  in  reference  to  the  sccmii,  and 
of  ihe  first  and  serond  in  reference  to  the  third,  a.s  not  to 
need  the  quoting  of  places.  If  ihe  same  man  were  a  king, 
a  general,  and  a  judge,  methinks  it  would  not  well  square 
with  the  usual  forms  of  speaking  among  men  (and  God 
speaks  to  men  as  men)  to  sav,  that,  as  the  first,  he  sends 
the  two  latter,  that  is,  himself 

And  one  would  think  our  beine  required  lo  be  baptized 
in  the  distinct  names  of  the  Father,  Son,  and  Holy  Ghosl, 
should  signify  some  greater  distinction. 

As  al.so  Ihal  three  are  said  to  bear  witness  in  heaven.  I 
loubt  that  in  a  cause  wherein  our  law  reouires  two  or  more 


witnesses,  the  same  man  that  should  be  a  father,  a  bro- 
ther, and  a  son,  would  scarce  thereupon  be  admitted  for 
three  witnesses. 

And  how  the  incarnation  of  the  Son  can  be  understood 
according  lo  your  notion  of  person,  without  the  Father's 
and  Holy  Ghost's  incarnation  also,  1  confess  I  cannot  appre- 
hend. Your  notion  of  a  person  contradistinct  to  the  scho- 
lastic notion,  as  was  said  before,  seems  to  leave  the  God- 
head to  be  but  one  hypostasis,  or  person,  in  the  latter  sense. 
How  then  are  we  to  conceive  of  the  hyposialical  union  1 
The  assumed  nature  will  be  as  much  hypostatically  united 
with  the  Father,  or  the  Spirit,  as  with  the  Son. 

3.  And  doth  not  ihis  civil,  or  merely  respective,  notion 
of  a  person,  the  other  being  left,  fall  in  with  the  Antitrini- 
larian  i.  Will  it  not  make  us  Unitarians  only,  as  they  af- 
fect to  call  themselves  1  Would  any  of  them  (as  you  are 
pleased  lo  lake  notice,  Letter  6.  p.  1,  2.)  say,  none  but  a 
mad-man  would  deny  there  may  be  three  persons  in  one 
God,  have  been  so  mad  (not  vel  professing  themselves  con- 
verts) as  to  say  so,  if  they  liad  not  supposed  their  cause 
not  hurt  by  this  notion  of  a  person  1  For,  (as  you  well  say, 
Letter  1.)  we  need  not  be  fond  of  words,  so  the  thing  be 
agreed  ;  so  have  they  equal  rea.son  to  say,  we  need  not  be 
afraid  of  words,  if  in  the  sense  you  agree  with  us.  And 
with  one  Sort  of  them  I  only  desire  you  to  consider  how 
great  an  appearance  the  a-sscrling  only  of  three  persons,  in 
Ihe  one  sense,  quitting  the  olher.will  carr)'  off  an  agreement. 

And  have  they  not  all  ihe  advantage  left  ihem  which 
they  seek  in  arguing  against  the  satisfaction  made  by  our 
Saviour,  from  the  neccvsiiy  of  an  alterity,  that  in  the  busi- 
ness of  making  satisfaction  there  must  be  utter  alt/ve  alter. 
one  who  satisfies,  and  another  trho  is  satisfied.  I  do  very 
well  know,  what  instances  are  brought  of  human  rulers 
making  satisfaction  for  delinquents,  but  there  is  no  parity 
in  the  ca.<es,  they  being  themselves  debtors  to  the  governed 
community,  as  God  is  not,  who  hath  with  most  undonbled 
righteousne.ss  made  all  things  for  himself. 

4.  And  consider  whether  by  your  notion  of  a  person  yoti 
forsake  not  the  generality  of  them,  who  have  gone,  as  to 
this  point,  under  the  repute  of  orthodox  1  who  no  doubt, 
have  understood  by  three  persons,  three  intelligent  hitpos- 
t/isis  ;  though  they  have  difiered  in  thinking,  some  of  them, 
that  only  a  rp<iTO?  vrap^iut  was  the  gcni/i/m  or  spiratum  as  to 
the  two  latter:  a  notion  that  is  cither  too  fine,  or  too  little 
solid,  for  some  minds  lo  grasp,  or  take  any  hold  of:  others 
that  the  Divine  nature  might  itself  be  .some  way  said  to  be 
communicated  to  them.     But  I  pa.ss  to  the 

II.  Inquiry,  Whether  some  further  distinction  may  not 
be  admitted  as  possible  1  The  only  thing  that  straitens  us 
here,  is  the  most  unquestionable  unity  or  vnicity  (as  we 
may  rail  it)  of  the  Godhead.  Which,  if  it  cannot  be 
otherwise  defended,  I  must  yet  for  my  pan,  notwith.stand- 
in?  these  hardships  (and  I  know  no  man  with  whom  I 
could  do  it  with  more  inclination)  fall  in  with  you.  But 
I  must  crave  it  of  you,  so  far  to  fall  in  with  you  know  not 
who,  a.s  to  apply  vour  clearer  mind,  as  I  do  my  more 
cloudy  one,  to  consider  whether  it  can  or  no.  You  will 
here  sav.  Further  than  what  1  and  what  would  I  have 
further  i 

To  the  former  of  these,  I  only  say,  further  than  Ihe  as- 
serting, in  very  deed,  but  one  hypost<isis,  in  the  Godhead, 
distinguished  no  otherwise  into  three,  than  by  certain  re- 
lative capacities,  like  those  which  may  among  men  be  sus- 
tained by  one  and  the  same  man  ;  and  which  distinction, 
as  you  after  add,  is  analogous  to  what,  in  created  beings, 
is  railed  distinctio  modalis. 

To  the  latter,  I  desire  yon  lo  observe  what  I  generally 
propose,  not  lhai  we  may  positively  a.^sert  any  further 
(ieierminate  dislinclion  as  certain  and  known  ;  but  only 
whether  we  may  not  admit  .some  further  distinction  to  be 
possible,  in  consistency  with  the  unitv  of  the  Gixihead.  I 
do  equally  detest  and  dread  to  speak  with  rash  and  pe- 
remptory confidence  about  things  b<iih  .so  my.sterious  and 
so  sacred.  But  may  we  not  modestly  say,  that  if  to  that 
economy  which  G!od  hath  represented  himself  in  his  word, 
to  bear,  and  keep  afoot,  towards  his  creatures,  any  further 
distinction  than  nath  been  assigned  is  necessary,  it  is  also 
possible,  and  may  be,  for  ought  we  know:  if  indeed  we 
know  nothing  to  the  contrary-.  What  is  impossible  we  are 
sure  cannot  be  necessary,    fiul  God  himself  best  and  only 


148 


A  CALM  DISCOURSE  OP 


knows  his  own  nature,  and  what  his  own  meaning  is  in 
the  representation  he  hath  made  to  us.  If  we  sincerely  aim 
to  understand  his  meaning,  that  we  may  bear  ourselves 
towards  him  accordingly,  he  will  with  merciful  indul- 
gence consider  our  short,  or  mis-apprehensions.  But  we 
need  not  say  there  is  not  this  or  that  distinction,  if  really 
we  do  not  know  there  is  not.  While  we  know  so  little  of 
natures  inferior  to  our  own,  and  even  of  our  own  nature, 
and  how  things  are  distinguished  that  belong  to  ourselves, 
we  have  little  reason  to  be  shy  of  confessing  ignorance 
about  the  nature  of  God. 

Therefore  I  most  entirely  agree  to  the  two  conclusions 
of  the  ingenious  W.  J.  wherewith  he  concludes  his  letter. 
But  in  the  meantime  (and  pursuantly  enough  thereto)  can- 
not but  doubt  the  concludingness  of  his  very  acute  rea- 
sonings against,  at  least,  some  of  the  expressions  of  that 
learned  person,  (Dr.  Sherlock,)  which  he  animadverts  upon 
as  I  perceive  you  also  do,  p.  16.  of  your  seventh  letter. 
And  even  W.  J.  himself,  for  with  a  pious  modesty  he  tells 
us — concerning  infinite  natures  he  presumes  not  to  deter- 
mine.    Letter,  p.  8. 

What  he  objects  against  that  author's  having  said  the 
Divine  persons  are  three  beings  really  distinct,  (wherein 
I  instance,  not  intending  to  run  through  that  elaborate  let- 
ter,) that  then  there  must  be  three  distinct  essences— seems 
to  me  a  niptpyov.  I  doubt  not  the  author  will  easily  admit 
it.  But  what  will  be  the  consequence  1  That  therefore 
there  are  three  Deities  1  That  cannot  be  his  meaning, 
nor  be  consequent  from  it,  if  he  only  means  that  the  Deity 
comprehends  in  it  three  such  essences.  If  indeed  he  think 
those  three  beings  are  as  distinct  as  Peter,  James,  and  John ; 
what  is  said  by  W.  J.  against  him,  I  think  irrefragable, 
that  then  they  are  no  otherwise  one,  than  Peter,  James,  and 
John  ;  and  by  him  against  himself;  for  Peter,  James,  and 
John,  are  not  mutually  self-conscious,  as  they  are  a-sserted 
to  be:  which  mutual  self-consciousness,  since  it  is  sup- 
posed to  make  the  three  Divine  persons  one,  cannot  be 
supposed  to  leave  them  so  distinct,  as  they  are  with  whom 
it  is  not  found. 

As  to  what  is  observed  of  the  defective  expression  of  this 
unitive  principle  by  the  word  consciousness,  that  bare 
consciousness,  without  consent,  is  no  more  than  bare  om- 
nisciency ;  sure  it  is  not  so  much,  for  consciousness  doth 
not  signify  omnisciency.  We  are  conscious  to  ourselves, 
yet  are  not  omniscient.  But  I  reckon,  (as  I  find  he  also 
doth,)  that  even  consent  added  to  consciousness,  would  yet 
leave  the  expression  defective,  and  still  want  the  unifymg 
power  which  is  sought  after.  For  it  would  infer  no  more 
than  a  sort  of  moral  union,  which,  in  the  kind  of  it,  may 
ie  found  among  men,  between  whom  there  is  so  little  of 
natural  union  (speaking  of  the  numerical  nature)  that  they 
are  actually  separate. 

But  now  may  we  not  suppose  (as  that  which  is  possible, 
and  actually  is,  for  ought  we  know)  what  may  be  funda- 
mental to  both  consciousness  and  consent,  a  natural  union 
even  of  the  numerical  natures  1  Such  a  union  would  not 
infer  a  unity,  or  identity  of  these  natures,  essences,  sub- 
stances, or  beings  themselves.  For,  as  W.  J.  halh  well 
urged,  (Letter,  p.  5,  0.)  "Substances  upon  union  are  not 
confounded  or  identified,  or  brought  to  unity  of  substance, 
but  continuing  numerically  distinct  substances,  acquire 
some  mutual  community  or  communication  of  operations 
&c.  And  deferring  the  consideration  awhile  what  this 
would  signify  towards  the  unity,  notwithstanding,  of  the 
Godhead,  we  shall  take  notice  how  accommodalmgly  to 
our  present  purpose  W.  J.  speaks  in  what  follows,  where 
instancing  in  the  chief  unions  that  are  known  lo  us,  he 
says,  "Our  soul  and  body  are  two  substances  really  dis- 
tiiict,  and  in  close  union  with  one  another.  But  notwith- 
standing this,  they  continue  distinct  substances  under  that 
union.  In  like  manner  the  human  soul  of  Christ  is  in 
union  with  the  lyogos,  or  second  person  of  the  trinity, 
which  we  call  an  hypostatical  union.  But  neither  doth 
this  union  make  a  unity  of  substance.  For  the  two  sub- 
stances of  the  Divine  and  human  natures  continue  dis- 
tinct under  that  union."  'Tis  iriic,  he  adds,  "  which  must 
not  be  allowed  in  the  unity  of  t)ie  Godhead,  where  there 
can  be  no  pluralilv  or  multiplicity  of  .substances."  Nor  do 
1  say  that  it  must,!  only  say.  Do  we  know,  or  are  we  sure, 
there  is  no  sort  of  plurality  1 


But  if  we  are  sure  that  there  are  temporal  tmions,  (i.  e. 
begun  in  time,)  as  in  ourselves,  for  instance,  of  two  sub- 
stances that  make  but  one  man,  and  in  our  Saviour  a  hu- 
man nature  and  divine  that  make  but  one  Emmanuel ; 
how  do  we  know  but  that  there  may  be  three  in  the  God- 
head that  make  but  one  Godi  And  the  rather,  because 
this  being  supposed,  it  must  also  be  supposed  that  they 
are  necessarily  and  eternally  united,  and  with  a  conjunct 
natural  impossibility  of  ever  being,  or  haWngbeen,  other- 
wise, whereof  the  absolute  immutability  of  God  must  upon 
that  supposition  most  certainly  assure  us.  And  such  a  sup- 
posed union  will  be  most  remote  from  making  the  Deity 
an  aggregate.  And  for  any  thing  of  composition,  I  reckon 
we  are  most  strictly  bound  lo  believe  every  thing  of  the 
most  perfect  simplicity  of  the  Divine  Being  which  his 
word  informs  us  of,  and  to  assent  to  every  thing  that  is 
with  plain  evidence  demonstrable  of  it.  But  not  every 
thing  which  the  schools  would  impose  upon  us,  without 
such  testimony  or  evidence.  For  as  none  can  "  know  the 
things  of  a  man,  but  the  spirit  of  man  which  is  in  him ; 
.«o  nor  can  any  know  the  things  of  God,  but  the  Spirit  of 
God."  Nor  can  I  think  the  argument  concluding  from  the 
imperfection  of  a  being,  in  which  distinct  things  concur 
that  were  separate,  or  are  de  novo  united,  to  the  imperfec- 
tion of  a  being,  in  which  things  some  way  distinct  are  ne- 
cessarily and'  eternally  self-united.  Nor  can  therefore 
agree  with  W.  J.  that  we  are  to  look  (universally)  upon 
real  distinction  as  a  mark  of  superability ;  or  that  clear 
and  distinct  conception  is  to  us  the  rule  of  partibility. 
For  though  I  will  not  affirm  that  tobe  the  state  of  all  created 
spirits  ;  yet  I  cannot  deny  it  to  be  possible  that  God  might 
have  created  such  a  being,  as  should  have  in  it  distinct, 
(assignable)  parts,  all  of  them  essential  to  it,  and  not  se- 
parable from  it  without  the  cessation  of  the  whole.  But 
now,  as  the  accession  of  the  human  nature  to  the  Divine 
in  the  hvpostatical  union  infer  no  imperfection  to  the  Di- 
vine, so  much  less  would  what  things  we  may  suMose 
naturally,  necessarily,  and  eternally  united  in  the  God- 
head, infer  any  imperfection  therein. 

I  easily  admit  what  is  said  by  W.  J.,  Letter,  page  8, 
That  we  have  no  better  definition  of  God,  than  that  he  is 
—a  Spirit  infinitely  perfect.  But  then,  being  so  far  taught 
by  himself  my  conception  of  him,  I  must  include  in  it, 
this  trinal  distinction,  or  a  triple  somewhat  which  he  af- 
firms of  himself,  and  without  which,  or  any  one  whereof, 
he  were  not  infinitely  perfect  and  consequently  not  God, 
and  that  all  together  do  make  one  God.  As  you  most  apt- 
ly say  of  your  resemblance  of  him,  a  cube,  there  are  in  it 
three  dimensions  truly  distinct  from  each  other,  yet  all 
these  are  but  one  cube,  and  if  any  one  of  the  three  were 
wanting,  it  were  not  a  cube. 

Set  this  down  then  for  the  notion  of  God,  that  he  is  a 
Spirit  infinitely  perfect,  comprehending  in  that  omnimo- 
dous  perfection  a  trinal  distinction,  or  three  persons  truly 
distinct,  each  whereof  is  God.  What  will  be  the  conse- 
quence 1.  that  therefore  there  are  three  Gods  1  Not  at  all, 
but  that  each  of  ihese  partaking  divine  nature  give  us  an 
inadequate,  and  altogether  a  most  perfectly  adequate  and 
entire,  notion  of  God.  Nor  would  the  language  of  this  hy- 
pothesis being  pressed  to  speak  out  (as  he  says  in  his  let- 
ter) be  this— these  are  not  fit  to  be  called  three  Gods ;  but 
not  possible  (with  anv  truth)  to  be  so  called. 

And  whereas  he  after  tells  us,  these  three  beings  united 
by  similitude  of  nature,  mutual  consciousness,  consent, 
co-operation  under  the  greatest  union  possible ;  and  in  that 
stale  of  union  do  constitute  the  to  Srwy,  the  entire  all-com- 
prehensive Godhead,  and  adds,  this  looks  .somewhat  like 
a  conceivable  thing.     To  this  1  note  two  things  : 

1.  That  he  makes  it  not  look  like  so  conceivable  a  thing, 
as  it  really  may  do.  For  he  leaves  out  the  most  important 
thing,  that  was  as  supposable  as  any  of  the  rest,  and  nrior 
lo  a  mere  similitude,  viz.  a  natural  union  of  these  (sup- 
posed) distinct  es.sences,  without  which  they  are  not  under 
the  greatest  union  possible ;  and  which,  being  supposed 
necessary,  and  eternal,  cannot  admit  these  should  be  more 
than  one  God.  ,  r     ■     i 

2.  I  note,  that  what  he  oppo.ses  lo  it  (so  defectively  re- 
presented) is  as  defective,  that  the  Christian  trinity  doih 
not  use  to  be  represented  thus,  &c.  What  hurt  is  there  in 
it,  if  it  can  be  more  intelligibly  represented  than  hath  been 


THE  TRINITY  IN  THE  GODHEAD. 


149 


nse<l  1  But  his  gentle  treatment  of  this  hypothesis,  which 
he  thought,  as  he  represents  it,  not  altogetner  uninielligi- 
blr,  and  which  with  some  help  may  be  more  inleiligible, 
became'onc  inquirini;  what  might  most  safely,  and  with 
lea.'it  torture  to  our  own  minds,  be  said  or  thought  in  so 
awCul  a  mystery.  It  however  seems  not  proper  to  call  this 
an  hyposiaiical  union — much  less  to  say  it  amounts  to  no 
more.  It  amounts  not  to  so  much.  For  an  hyposiatiral 
or  personal  union  would  make  the  terms  united  (the  vnila, 
the  things  or  somewhats  under  this  union)  become  by  it 
one  hypostasis  or  person  ;  whereas  this  union  must  leave 
them  distinct  persons  or  hypostases,  but  makes  ihem  one 
God.  In  the  use  of  the  phrase  kypostaiicxU  or  personal 
union  the  denomination  is  not  taken  from  the  subject  of 
the  union,  as  if  the  design  were  to  signify  that  to  be  divers 
hyposUifts,  or  persons,  but  from  the  eftcct  or  result  of  the 
mentioned  union,  to  signify  that  which  results  to  be  one 
person  or  hyiiosl/uis.  As  the  matter  is  plain  in  the  in- 
stance wherein  it  is  of  most  noted  use,  the  case  of  the  two 
natures  united  in  the  one  person  of  the  Son  of  God  ;  where 
the  things  united  arc  not  suppose^,  to  be  two  persons,  but 
two  natures  so  conjoined,  as  yet  to  make  but  one  person, 
which  therefore  is  the  negative  result  or  efl'ect  of  the 
union,  vi2.  that  the  person  is  not  multiplied  by  the  acces- 
sion of  another  nature, hut  remains  still  only  one.  But  this 
were  a  union  quite  of  another  kind,  riz.  of  the  three  hy- 
postaxi,  still  remaining  distinct,  and  concurring  in  one 
Godhead.  And  may  not  this  be  supposed  without  preju- 
dice to  its  perfection. 

For  the  schools  themselves  suppose  themselves  not  to 
admit  a  composition  prejudicial  to  the  perfection  of  the 
Godhead,  when  they  admit  three  modes  of  subsistence, 
which  are  disiinct  from  (vne  another,  and  from  the  God- 
head, which  they  must  admit.  For  if  each  of  them  were 
the  very  Godhead,  each  of  them  (as  is  urged  against  us  by 
you  know  who)  must  have  three  persons  belonging  to  it, 
as  the  Godhead  haih.  And  yourself  acknowledge  three 
somewhats  in  ihe  Godhead  disiinit,  or  else  Ihev could  not 
be  three.  I  will  nol  here  urge  thai  if  they  be  three  some- 
whats, they  must  be  three  things,  nol  ihrie  nothings  ;  for 
however  uneasy  it  is  to  assign  a  medium  between  something 
and  nothing,  I  shall  waive  that  metaphysical  contest.  But 
yet  collect,  that  simplicity  in  the  very  strictest  sense  that 
can  be  conceived,  is  noi,  m  your  account,  to  be  ascribed  to 
God,  either  according  to  his  own  word,  or  the  rezison  of 
things. 

It  may  here  be  urged.  How  can  we  conceive  this  natural 
union  (as  I  have  adventured  to  phrase  it)  of  the  three  per- 
sons, supposing  them  distinct  things,  substances,  or  spirits'! 
Is  such  a  union  conceivable,  as  shall  make  them  De  but 
one  God,  and  not  be  such,  as  shall  make  them  cease  to  be 
three  disiinct  things,  substances,  or  spirits'  We  find  in- 
deed ihe  mentioned  unions  of  soul  and  body  in  ourselves, 
and  of  ihe  two  natures  in  Christ,  consisterit  enough  with 
manifest  distinclion  ;  but  then  the  things  united  are  in 
iheiaselves  of  most  different  natures.  But  if  things  of  .„ 
congenerous  a  nature  be  united,  will  not  their  distinction 
be  lost  in  their  union  1 

I  answer,  I.  Thai  a  spirit  and  a  spirit  are  numerically 
OS  disiinct,  as  a  body  and  a  spirit.  And, -2.  Thai  we  m,ny 
certainly  conceive  it  as  possible  loGod  to  have  united  two 
or  three  created  spirits,  and  bv  as  strict  union  as  is  be- 
tween our  souls  and  bodies,  without  confounding  ihem ; 
and  I  reckon  the  union  between  our  souls  and  bodies 
much  more  wonderful  than  that  would  have  been.  Why 
then  is  an  unmade,  uncreated  union  of  three  spirits  less 
conceivable  as  ihal  which  is  to  be  pre-supposed  to  their 
mutual  ocmsciousiiess'! 

I  shall  nol  move,  or  meddle  with,  anv  controversy  about 
the  infinity  of  ihese  Ihrce  supposed  sub,Mances  or  .spirits,  it 
being  acknowledged  on  all  hands  that  contemplaiions  of 
that  kind  cannoi  but  be  above  our  measure.  And  well 
knowing  how  much  ea>ier  it  is  to  puzzle  oneself  upon  that 
que.slion,  Anpnffil  dtiri  infinitum  infinilo  in/initius,  than  to 
speak  satisfy  iDgly  and  uneicepiionably  about  il  to  ano- 
ther. 

And  though  I  will  not  use  the  expressions,  as  signifying 
my  formed  judginenl,  that  there  are  three  ihings,  sub- 
stances, or  spirits  in  the  Grniheail,  (as you  that  there  are 
three  somewhats,)  j-et,  as  I  have  many  years  thought,  I  do 
14 


still  think,  that  what  the  learned  W.  J.  dolh  but  more 
lightly  touch  of  Ihe  Son  and  the  Holy  Ghost  being  pro- 
duced (which  term  I  use,  but  reciting  it,  as  he  doih)  not 
by  a  voluntary  external,  but  by  an  internal,  necessary,  and 
emanative  act,  haih  great  weight  in  it. 

In  short,  my  sense  haih  long  lain  thus,  and  I  submit  it 
to  your  searching  and  candid  judgment,  riz.  That  though 
we  need  not  have  determinate  thoughts,  how  far  the  Fa- 
ther, Son,  and  Holy  Ghost  are  distinguished;  j'el  we 
must  conceive  them  in  ihe  general  lo  be  so  tar  distin- 
guished, as  is  really  necessary  to  ihe  founding  ihe  distinct 
attributions  which  the  Scriptures  do  distinctly  give  them. 
And  ihal  whatever  disiinciion  is  truly  necessary  to  that 
purpose,  will  yet  not  hinder  the  iwo  latler's  participation 
with  ihe  first  in  the  Godhead,  which  can  be  tut  one;  be- 
cause that  though  we  are  led  by  plain  Scriplure,  and  the 
very  import  of  that  word,  lo  conceive  of  the  Father  as  the 
Fountain,  yet  the  Son  being  from  him,  and  the  Holy 
Ghost  from  ihem  both,  not  coniingenily,  or  dependenily 
on  will  and  pleasure,  but  by  eternal,  natural,  necessary 
promanaiion,  these  two  lailer  are  infinitely  di.>^tinguished 
from  the  whole  creation  ;  inasmuch  as  all  creatures  are 
contingent  beings,  or  dependent  up<m  will  and  pleasure, 
as  the  character  is  given  us  of  created  things.  Rev.  iv.  11. 
Thou  liasl  made  all  ihings,  and  fur  ihy  plea-sure  they  are 
and  were  created.  Bui  ihai  whatever  is  what  il  is  neces- 
sarily, is  God.  For  I  have  no  doubt  but  ihe  dreams  of 
.some,  more  anciently,  and  of  late,  concerning  necessary 
matter,  and  the  sophisms  of  Spinosa  and  some  oiheis, 
tending  to  prove  the  necesjily  and  identity  of  all  substance, 
are  (with  what  they  aim  to  evince)  demonstrably  false. 
The  sum  of  all  will  be  this, 

1.  That  we  can  be  more  certain  of  nothing  than  that 
there  is  hut  one  God. 

•i.  We  are  most  sure  the  Father,  Son,  and  Holy  Ghost, 
are  sufficiently  distinguished  to  give  a  just  ground  lo  ihe 
distinct  attributions,  which  are  in  the  Scripture  severally 
given  lothem. 

3.  We  are  not  sure  what  that  sufficient  distinction  is; 
(wheiein  1  find  you  saying  with  me  over  and  over)  but 
whereas  you  rigHlly  make  the  word  person  applicable  lo 
God,  but  in  a  sense  analogous  to  thai  which  obtains  of  it 
with  men;  why  may  it  not  be  said  it  may  be  filly  applica- 
ble, for  ought  we  know,  in  a  sense  analogous  to  thai  no- 
tion of  it  among  men,  which  makesa/vr.wn  signify  an  in- 
telligent hypostasis,  and  so  three  disiinct  intelligent  kupos- 

tOiCS. 

4.  But  if  thai  sufficient  distinclion  can  be  no  less,  than 
that  there  be  in  the  Godhead  three  disiinct  inlelligenl  hy- 
postases, each  having  its  own  distinct  singular  intelligent 
nature,  with  its  proper  personalitv  belonging  to  it,  we 
know  nothing  to  the  contrary,  but  that  the  necessary  eter- 
nal nalureof  the  Gotlhead  may  admit  thereof  If  any  can 
from  plain  Scripture  teslimony,  or  cogent  reason,  evince 
the  contrary,  let  the  evidence  be  produced.  In  ihe  mean- 
time we  need  not  impose  upon  ourselves  any  formal  denial 
of  it. 

5.  If  the  contrary  can  he  evidenced,  and  that  hereupon 
it  be  designed  to  conclude  that  there  can  be  but  one  intel- 
ligent hvi'oslasis  in  ihe  Godhead,  and  iherelbre  that  ihe 
Son  and  ihe  Holy  Ghost  are  but  creatures,  the  last  refuge 
must  be  to  deny  ihe  former  consequence,  and  to  allege 
that  though  the  same  finite  singular  nature  cannoi  well  he 
underslcxid  lo  remain  entirely  to  one,  and  be  communica- 
ted entirely  to  another,  and  another,  the  case  will  not  be 
the  same,  speaking  of  an  infinite  nature. 

Sm, 

If  what  is  here  said  shall  occasion  lo  you  any  new 
thoughts  that  you  shall  judge  may  be  of  common  use,  I 
conceive  there  will  be  no  need  of  publishing  my  leiler,  but 
only  that  you  be  plea.sed  lo  communicate  your  own  senli- 
ments,  as  from  yourself,  which  will  have  so  much  Ihe 
more  of  authority  and  asefulne.ss  wiih  them.  The  most 
considerable  thing  that  I  have  hinled,  is  the  neces.san*  pro- 
manaiion of  ihe  Son.  and  Holy  Ghosl,  that  must  distin- 
guish them  from  contingent  beings,  and  .so  from  creatures; 
which  if  vuu  ihinlc  improveable  lo  any  good  purpose,  as  it 
hath  been  wiih  me  a  thought  many  years  old,  so  I  suppose 
il  not  new  to  you,  and  being  now  resumed  by  you,  upon 


lao 


A  CALM  DISCOURSE  OF 


'his  occasion,  you  will  easily  cultivate  it  to  better  advan- 
tage than  any  words  of  mine  can  give  it. 

But  if  you  think  it  advisable  thai  any  part  of  my  letter 
be  published,  if  you  please  to  signify  your  mind  to  that 

purpose  iu  one  line  lo marked it  will  come  sealed 

to  my  view,  and  will  give  opportunity  of  offering   my 
thoughts  to  you,   what  parts    I   would   have  suppressed, 
which  will  be  such  only,  as  shall  leave  the  rest  the  fuller 
testimony  of  inv  being. 
Sir, 

Your  most  sincere  honourer,  and  most 
respectful  humble  servant. 
Anonym. 

Poiret's  method  of  proving  a  trinity  in  the  Godhead, 
though  it  call  itself  mathematical  or  geometrical,  is  with 
me  much  less  convictive,  than  the  plain  scriptural  way. 


Sm, 

YouB  eighth  letter  happening  to  come  to  my  view  be- 
fore it  was  printed  oft",  I  have  the  opportunity  of  taking  no- 
tice to  you  that  it  quile  misrepresents  the  intent  of  the  let- 
ter to  you  subscribed  Anonymous,  which  it  makes  to  be 
the  defending  or  excusing  some  expressions  of  Dr.  Sher- 
lock's ;  which  indeed  was  the  least  considerable  thing,  if  it 
were  any  thing  al  all,  in  the  design  of  that  letter,  and  not 
altogether  accidental  to  it.  The  true  design  of  it  was,  that 
there  might  be  a  clearer  foundation  asserted  (as  possible 
at  least)  io  the  doctrine  of  the  incarnation  and  satisfaction 
of  the  Son  of  God.  Nor  can  the  forti  quod,  sic  here  be 
solved  by  the  furle  qvjd  non,  the  exigency  of  the  case  be- 
ing such,  as  tfiat  if  more  be  possible  it  will  be  /lig/ilt/  requi- 
site ;  and  that  it  cannot  well  be  avoided  to  assert  more, 
unless  it  can  be  clearly  evinced  that  more  is  impossible. 
Nor  )'et  is  it  necessary  to  determine  how  much  more  is 
necessary.  But  not  only  the  commonly  received  frame 
of  Christian  doctrine  dolh  seem  to  require  somewhat  be- 
yond what  the  mere  civil  or  respective  notion  of  the  word 
■person  imports;  but  also  the  plain  letter  of  Scripture, 
which  says,  Heb.  i.  3,  that  the  Son  of  God  is  the  express 
image  of  the  Father's  hypostasis,  which  seems  to  signify 
there  are  two  hiipostases',a.nA  other  Scriptures seein  to  say 
enough,  whence  we  may  with  parity  of  reason  collect  a 
third.  Now  that  letter  intimates,  I  think,  sufficient  mat- 
ter of  doubt,  whether  hypostasis  doth  not  signify  much  more 
than  person,  in  your  sense. 

The  principal  thing  that  letter  humbly  offered  to  consi- 
deration— i.  e.  whether  supposing  a  greater  distinction 
than  you  have  assigned  be  necessary,  it  may  not  be  defend- 
ed, by  the  just  siipposal  that  the  promanation  of  the  second 
or  third  persons  (or  hypostases  rather)  how.soever  diverse 
they  are,  is  bv  natural  eternal  necessity,  not  contingent, 
or  depending  upon  will  and  pleasure,  as  all  created  beings 
is  and  doth — is  altogether  waived.  That  letter  was  written 
with  design  of  giving  you  the  occasion  of  considering 
what  might  be  further  requisite  and  possible  to  be  asserted 
for  the  serving  of  the  truth,  and  with  that  sincerity  and 
plenitude  of  respect  lo  you  that  it  might  be  wholly  in  your 
o»Ti  power  to  do  it  in  such  a  way,  as  wherein  not  at  all 
to  disserve  yourself.  Which  temper  of  mind  is  still  the 
same  with 

Rev.  Sir, 

Your  most  unfeigned  honourer, 

and  humble  servant, 
Anonym. 

Decemb.    91. 


LETTER  HI. 

Worthy  Sir, 
I  iM  very  loath  troublesomely  to  importune  you.  But 
the  very  little  tunc  1  had  for  the  view  of  your  cishth  let- 


ter, before  I  wrote  mine  by  the  last  post,  not  allowing  me 
fully  to  write  my  sense  as  to  that  part  which  concerned 
my  former  letter,  I  take  leave  now  to  add,  thu  my  design 
in  it  (as  well  as  the  professed  design  of  the  letter  it.self) 
was  to  offer  you  the  occasion  of  employing  that  clear  un- 
derstanding, wherewith  God  hath  blest  you,  above  most, 
in  consideringwhether  a  greaterlalitude  cannot  be  allowed 
us  in  conceiving  the  distinction  of  the  three  in  the  God- 
head consistently  with  the  unity  thereof,  than  your  notion 
oi a  person  will  extend  lo.  And  if  itcan,  whether  itought 
not  to  be  represented  (at  least  as  possible)  to  give  a  less 
exceptionable  ground  lo  the  doctrines  of  the  incarnation 
and  satisfaction  of  the  second  person,  in  order  whereto  it 
seems  to  me  highly  requisite.  This  was  that  I  really  in- 
tended, and  not  ihe  vindicating  the  sentiments  of  ihat  au- 
thor, which  you  might  observe  that  letter  animadverts  upon. 
The  Scripture  seems  to  allow  a  greater  latitude,  by  the 
ground  it  gives  us  to  apprehend  three  hypostases ;  which 
.so  much  differ  from  the  notion  you  give  of  persons,  that 
one  hypostasis  may  sustain  three  such  persons  as  you  de- 
scribe. The  only  thing  that  seems  to  straiten  us  in  this 
matter,  is  the  usual  doctrine  of  the  schools  about  the  Y)i- 
\ine  simplicity.  I  confess  I  greatly  coveted  to  have  had 
your  thoughts  engaged  in  sifting  and  examining  that 
doctrine ;  so  far  as  to  consider  whether  there  be  really  any 
thing  in  it  cogent  and  demonstrable,  that  will  be  repug- 
nant to  what  is  overturned  in  that  letter.  And  I  the  rather 
desired  more  room  might  be  gained  in  this  matter,  appre- 
hending the  unitarians  (as  they  more  lately  affect  to  call 
themselves)  might  upon  the  whole,  think  you  more  theirs 
than  ours  ;  and  while  they  agree  with  you  concerning  the 
possibility  of  such  a  trinity  as  you  a.ssert,  may  judge  their 
advantage  against  the  other  mentioned  doctrines,  no  less 
than  it  was. 

My  desiring  that  letter  of  mine  might  not  be  printed, 
was  most  agreeable  to  what  I  intended  in  writing  it ;  that 
was,  only  to  suggest  to  you  somewhat  (very  loosely)  that 
I  reckoned  you  more  capable  than  any  man  I  knew,  to 
cultivate,  and  improve,  to  the  great  service  of  the  common 
Chri-stian  cause.  And  that  you  might  seem  to  say,  what 
you  might,  upon  your  own  search,  find  safe  and  fit  to  be 
said,  as  merely  from  yourself,  without  taking  notice  what 
occasion  was  given  you  by  any  such  letter  at  all.  Had  i 
designed  it  for  public  view,  it  should  have  been  writ  with 
more  care,  and  with  more  (expressed)  respect  to  you.  But 
if,  upon  the  whole,  you  judge  there  is  nothing  in  it  con.si- 
derable  lo  the  purposes  it  mentions,  my  further  request  is, 
you  will  please  rather  to  suppress  that  part  of  your  letter 
which  concerns  it,  (for  which  I  suppo.se  there  is  yet  oppor- 
tunity,) and  take  no  notice  ciny  such  letter  came  to  your 
hands.     I  am. 

Reverend  Sir, 

Your  most  respectful, 

humble  servant, 

AnonjTn. 

December  19,  91. 


SUMMARY  PROPOSITIONS. 

Cnlltr.led  out  of  the  foregoing  diseovrses,  more  briefly  offer- 
ing to  vieio  the  substance  oj  what  is  contained  in  tlicm. 

1.  Or  the  unity  of  the  Godhead  there  can  be  no  doubt, 
it  being  in  reason  demonstrable,  and  most  expressly  often 
as.serted  in  Scripture. 

•2.  That  there  is  a  trinity  in  the  Godhead,  of  Father, 
Son,  or  Word,  and  Holy  Gho.st,  is  the  plain,  obvioussen.se 
of  so  many  .scriptures,  that  it  apparently  tends  to  frustrate 
Ihe  design  of  the  whole  Scripture  revelation,  and  lomake 
it  useless,  not  to  admit  this  trinity,  or  otherwise  to  under- 
stand such  scriptures. 

3.  That  therefore  the  devising  any  other  sense  of  such 
scriptures  ought  by  no  means  to  be  attempted,  unle.ss  this 
trinity  in  ihe  Godhead  can  be  evidently  demonstrated  lo 
be  impossible. 

•1.  That  Ihe  impossibility  of  it  can  never  be  demonstra- 


THE  TRINITY  IN  THE  GODHEAD. 


ted  from  the  mere  unity  of  me  Godhead,  A^hich  may  be 
Mich,  as  to  admit  these  distinctions  in  it,  for  aught  we 
know. 

5.  Nothing  is  more  appropriate  to  the  Godhead  than  to 
be  a  nece.ssarily  exis'ent,  intelligent  Being:  since  all  crea- 
tures, whether  inlel  igeni  or  unintelligent,  are  contingent, 
depending  upon  the  will  of  the  necessary,  inlclligeni  Be- 
ing. 

6.  If  therefore  the  Father,  Son,  and  Holy  Ghost  do  co- 
exist in  llieGodhi-ad  necessarily,  they  cannot  but  be  God. 

7.  And  if  the  first  be  conceived  as  the  founUiin,  the  se- 
cond as  by  natural,  necessary  (not  voluntary,  promanalion 
from  the  first,  the  third  by  natural,  neces-sary  (not  volun- 
tary) spiraiion,  so  as  that  neither  of  these  latter  could  have 
been  otherwise  ;  this  apily  agrees  with  the  notions  of  Fa- 
ther, Son,  and  Spirit  distinctly  put  upon  them,  and  infi- 
nitely distinguishes  the  two  latter  from  all  creatures  that 
depend  upon  will  and  pleasure. 

H.  Whatever  distinction  there  be  of  these  three  among 
themselves,  yel  the  first  being  the  original,  the  second  be- 
ing by  thai  promanalion  necessarily  and  eternally  united 
wiih  the  first,  the  third  by  such  spiraiion  united  necessari- 
ly and  eiemally  with  both  the  other,  masmuch  as  eternity 
and  necessity  of  existence  admit  no  change,  this  union 
must  be  inviolable  and  everlasting,  and  thereupon  the 
Godhead  which  they  constitute  can  bo  but  one. 

9.  We  have  among  the  creatures,  and  even  in  onrselves, 
instances  of  very  different  natures,  continuing  distinct,  but 
so  united  as  to  be  one  thing;  and  it  were  more  easily  sup- 
posable  of  congenerous  natures. 

10.  If  such  union  with  distinction  be  impossible  in  the 
Godhead,  it  must  not  be  from  any  repugnancy  in  the  thing 
itself,  since  very  intimate  union,  with  continuing  distmc- 
lion,  is  in  itself  no  impossible  thing;  but  from  somewhat 
peculiar  to  the  Divine  Being. 

1 1.  That  peculiarity,  since  it  cannot  he  unity  (which  be- 
cause ii  may  admit  distinctions  in  one  and  the  same  thing, 
we  are  not  sure  it  cannot  be  so  in  the  Godhead)  must  be 
that  simplicity  commonly  wont  to  be  ascribed  to  the  Di- 
vine nature. 

1'2.  Such  simplicity  as  shall  exclude  that  distinction, 
which  shall  appear  neccs-sary  in  the  present  case,  is  not  by 
express  Scripture  any  where  xscribed  to  God  ;  and  there- 
fore must  be  rationally  demonstrated  of  him,  if  it  shall  be 
judged  to  belong  at  all  to  him. 

13.  Absolute  simplicity  is  not  a  perfection,  nor  is  by  any 
ascribed  to  God.  Not  by  the  Socinians  thcm.'-clves,  who 
ascribe  to  him  the  several  intellectual  and  moral  excellen- 
cies, that  are  attributed  to  him  in  the  Scriptures,  of  which 
they  give  very  different  definitions,  as  may  be  seen  in 
their  own  Volkelius  at  large,  which  should  signify  them 
not  to  be  counted,  in  all  respects,  the  same  thing. 

14.  That  is  not  a  just  consequence,  which  is  the  most 
plausible  one  that  seems  capable  of  being  alleged  for 
such  aKsolule  simplicity,  that  otherwi.se  there  would  be  a 
composition  admitted  in  the  Divine  nature,  which  would 
import  an  imperfection  inconsieient  with  Deity.  For  the 
several  excellencies  that  concur  in  it,  how.--oever  distin- 
guished, beins  never  put  together,  nor  having  ever  ex- 
isted apart,  but  in  eternal,  nece,s.sary  union,  ihough  they 
may  make  some  sort  of  variety,  import  no  proper  compo- 
sition, and  carry  with  them  more  apparent  perfection, 
than  absolute  omnimodous  simplicity  can  be  conceived  to 
do. 

15.  Such  a  supposed  possible  variety  even  of  individual 
natures  in  the  Deity,  some  way  differing  from  each  other, 
infers  not  an  unbounded  liberty  of  conceiving  what  plu- 
raliiiesihercin  weplea>^eorcan  imagine.  The  divine  reve- 
lation, which  couUl  only  justify,  doth  also  limit  us,  herein, 
menlmning  three  distinct  Is  or  He's,  and  no  more. 

It).  The  several  attributes  which  are  common  to  these 
three,  do  lo  our  apprehension,  and  way  of  conceiving 
things,  require  less  distinction;  no  more,  for  ought  we 
know,  than  may  ari.se  from  their  being  variously  modified, 
according  to  the  distinction  of  objects,  or  other  extrinsical 
things,  lo  which  they  may  be  referred. 

We  that  so  little  know  how  our  own  souls,  and  the 
powers  and  principles  that  belong  lo  them,  do  differ  from 
one  another,  and  from  them,  must  be  supposed  more  igno- 
rant, and  should  be  less  curious,  in  this. 


A  LETTER  TO  A  FRIE.XD. 

CONCERNING  A  POSTSCRIPT. 

TO  THE  DEFENCE  OF  PR.  SHERUICK'B  NOTIO.V  OF  THE  TRIN- 
ITY IN  UNITY.  RELATINO  TO  THE  CAL.M  AND  SODER  IN- 
QVIIIY  UPON  THE  8A.ME  SUBJECT. 


I  FIND  a  postscript  lo  the  newly  published  delence  o( 
Dr.  Sherlock  s  notion  of  the  Trintly  in  Uni/y,  takes  no- 
lice  of  the  inquiry  concerning  the  pos.sibilily  of  a  trinity 
in  the  Godhead.  He  that  writes  it  seems  somewhat  out  of 
humour,  or  not  in  such  as  it  is  decent  lo  hope  is  more 
usual  with  him:  and  I  can't  guess  for  what,  unless  that 
one,  wh<im  he  imagines  a  dis.-.enter,  hath  adventured  lo 
cast  his  eyes  that  way  thai  he  did  his.  But  for  that  imagina- 
tion he  may  have  as  little  ground,  as  I  lo  think  the  dean's  de- 
fender is  the  dean :  and  as  little  as  he  had  to  say  the  in- 
quirer took  great  care  that  no  man  should  suspect  that  he 
favours  Ihedeanin  his  notion.  Here  he  is  quite  out  in  his 
guess;  for  the  inquirer  took  no  such  care  at  all,  but  nakedly 
to  represent  his  own  sentiments  as  they  were,  wlictlierthey 
agreed  with  the  dean's,  or  wherein  they  dillercd:  and 
really  cares  not  who  knows  that  he  hath  not  so  little  kind- 
ness either  for  truth  or  for  him,  as  lo  abandon  or  decline 
what  bethinks  to  be  true  for  his  sake, or  (as  he  expressed 
himself,  p.  '21).  of  that  discourse)  because  he  said  it. 

But  the  defender  represents  the  dean  as  much  of  ano- 
ther temper,  and  that  he  will  thank  him  for  not  favouring 
him  in  his  notions.  But  yet  he  says,  that  though  the  in- 
quirer dolh  not  in  every  particular  say  what  the  dean  say.s, 
yet  he  says  what  will  justify  him  against  the  charge  of  Iri- 
iheism.  And  is  there  any  hurt  to  him  in  thall  What  a 
strange  man  doth  he  make  the  dean  !  as  if  he  could  not 
be  pleased  unless  he  alone  did  engross  truth!  Will  he 
thank  a  man  for  not  favouring  his  notions,  and  yet  would 
blame  him  for  not  saying  in  every  particular  what  he  say.s, 
though  he  say  what  will  justify  him  again.st  the  heaviest 
charge  framed  again.st  him  ?  m.iy  one  neither  be  allowed 
lo  agree  with  him,  nor  disagree  1 

But,  Sir,  the  defender's  discourse  hath  no  design  (nor  I 
believe  he  himself)  to  disprove  the  possibility  of  a  trinity 
in  the  ever  bles.sed  Godhead.  Therelore  the  inquirer  is  sale 
frtJiii  him  as  lo  the  principal  design  he  is  concerned  for,  it 
is  all  one  lo  him  if  it  still  appear  possible  in  what  way  it 
be  so  represented,  that  is  intelligible,  consistent  with  itself, 
and  with  other  truth  :  so  that  it  is  hardly  worth  the  while 
lo  him,  further  to  inquire  whether  the  dean's  hyposiasis  or 
his  be  better,  if  either  be  found  unexceptionably  safe  and 
good.  But  because  the  defeiuler  hath,  lo  give  preference 
lo  the  one,  misrepresented  both  with  some  appearing  dis- 
advantage lo  the  cau.se  itself,  what  he  says  ought  to  be 
considered.  And  the  whole  matter  will  be  reduced  to 
this  iwcrfold  inquin,- : 

1.  Whether  the  inquirer  halh  said  more  than  the  dean, 
or  more  than  is  defensible,  of  the  distinction  of  the  sacred 
three  in  the  Godhead. 

2.  Whether  the  dean  hath  said  .so  much  as  the  inquirer, 
or  so  much  as  was  requisite  of  their  union. 

1.  For  the  former,  ihe  defender,  p.  103.  mentions  the 
dean's  notion  of  three  infinite  minds  or  spirits;  and  makes 
the  inquirer  to  have  been  proving  three  spirit.',  three  dis- 
tinct essences,  three  individnal  natures,  in  Ihe  Godhead; 
and  then  adds,  "  for  my  part,  I  cannot  tell  where  the  differ- 
ence is,  unless  it  be  in  the  term  infinite."  'Tis  indeed 
strange  ihe  inquirer  should  hare  said  more  than  the  dean, 
if  there  were  no  difference,  unless  in  the  term  infinite, 
wherein  he  must  have  said  infinilelv  less. 

But  he  at  length  apprehends  another  difference,  Ihough 
he  after  labours  to  make  it  none,  viz.  that  the  inquirer 
disputes,  hut  as,serts  nothing,  and  he  fancies  he  doth  so  lo 
shelter  himself  from  the  animadverier,  of  whom  he  says 
he  seems  to  be  terribly  afraid.  Here  he  puts  the  dean  inio 
a  fit  of  kindness  and  good  nature,  allowins  ihe  inquirer  lo 
partake  with  him  in  his  fears,  thouch  not  in  his  notions,  as 
more  saired.  But  he  herein  understands  not  the  inquirer, 
who  if  he  had  been  so  terribly  afraid,  could  verj'  easily 
have  .said  nothing;  and  who  was  reallv  afraidof  a  greater 
animadverter,  thinking  it  too  great  boldness,  under  his 


152 


A  LETTER  TO  A  FRIEND 


eye,  lo  speak  confidently  of  his  own  peculiarities,  and  that 
lay  folded  up  in  so  venerable  darkness.  He  thought  it 
enough,  in  opposition  to  the  daring  person  (whoever  he 
was)  with  whom  he  was  concerned,  that  so  peremptorily 
pronounced  the  trinity  an  absurdity,  a  contradiction,  non- 
sense, and  an  impossibility,  to  represent  what  he  proposed 
as  possible  for  ought  he  knew. 

And  now  the  defender  will  have  the  dean  to  have  done 
no  more.  And  with  all  my  heart  let  him  have  done  no 
more,  if  he  and  liisanimadverter,  and  the  rest  of  the  world, 
will  so  agree  it:  but  he  will  have  the  inquirer  to  have  done 
more,  and  to  be  much  more  exposed  lo  the  charge  of  tri- 
theism,  by  asserting  three  distinct  essences,  three  individual 
natures,  and  three  .spiritual  beings  in  the  Godhead.  This 
is  indeed  very  marvellous,  that  the  inquirer  should  expose 
himself  to  the  charge  of  tritheism  by  asserting  all  this, 
when  but  a  few  lines  before,  upon  the  same  page,  he  is 
said  to  have  asserted  nothing !  But  he  may  as  well  make 
the  inquirer  in  asserting  nothing  to  have  asserted  all  this, 
as  the  dean  in  asserting  all  this  to  have  asserted  nothing. 
And  where  the  inquirer  hath  said  in  expre.ss  words  that 
the  sacred  three  are  three  distinct  substances  I  can't  find. 
And  we  must  in  great  part  alter  the  common  notion  of 
substance  to  make  it  alTinnable  of  God  at  all,  viz.  that  it 
doth  suistnre  accidcntibus,  which  I  believe  the  dean  will 
no  more  than  the  inquirer  suppose  the  Divine  Being  to 
admit.  But  'tis  true,  that  there  is  somewhat  more  con- 
siderable in  the  notion  of  substance,  according  whereto,  if 
the  dean  can  make  a  shift  to  avoid  the  having  of  any  in- 
convenient thing  proved  upon  him  by  consequence,  I 
hope  the  inquirer  luay  find  a  way  to  escape  as  well. 

But  whereas  he  says,  the  dean  allows  but  one  divine  es- 
sence, and  one  individual  nature,  in  the  Godhead  repeated 
in  three  persons,  but  without  multiplication,  as  he  says  he 
had  already  explained  it;  this  hath  occasioned  me  to  look 
back  to  that  explanation,  and  if  he  thinks  the  allowing  but 
one  divine  essence,  and  one  individual  nature,  in  the  God- 
head, will  agree  with  what  the  dean  hath  said  in  his  vindi- 
<:;Uion,  1  shall  not  envy  him,  nor  vow  go  about  to  disprove 
it.  But  I  confess  I  see  not  how  it  can  agree  with  what 
the  defender  says  in  this  his  explanation  itself,  when,  p.  23. 
he  tells  us,  the  Son  is  the  living  subsisting  image  of  the 
Father,  and  the  image  and  the  prototype  cannot  be  the 
same,  but  must  be  two.  No  man  is  his  own  image,  nor  is 
an  image  the  image  of  itself.  And  he  adds,  this  is  so 
self-evident,  &c.  But  whereas  the  distinction  all  this  while 
might  be  understood  to  be  hiU  modal,  and  that  appears  to 
be  the  defender's  present  (whatever  was  the  dean's  former) 
meaning,  that  the  three  subsistences  differ  only  in  their 
different  manner  of  subsisting;  yet  with  this  meaning  his 
other  words  do  little  agree,  for  he  plainly  asserts  a  real 
distinction  of  three  in  the  same  individual  numerical  na- 
ture. And  who  did  ever  make  a  real  distinction  to  be  but 
modal  1  More  expressly  he  had  said  before,  (p.  18.)  the 
Divine  nature  is  one  individual  nature,  but  not  one  single 
nature,  for  one  single  nature  can  be  but  one  person  whe- 
ther in  God  or  man. 

I  shall  not  here  discuss  with  him  the  criticism  upon 
which  he  lays  so  mighty  stress,  of  one  individual  natuie 
and  one  single  nature,  but  take  the  terms  he  chooses,  and 
if  the  Divine  nature  be  not  one  single  nature,  it  must  be 
double,  it  must  be  triple.  And  what  doth  this  come  to 
less  than  three  natures  1  unless  all  ordinary  forms  of  speech 
must  be  quite  abandoned  and  forsaken.  And  wherein 
doth  it  come  short  of  what  issaid  by  the  inquirer?  p.  141. 
"This  lennindiridiml  must  (in  the  case  now  supposed,  as 
possible  not  asccrtnin)  admit  of  atwofold  application,  either 
to  the  distinct  es.senee  of  the  Father,  or  of  the  Son,  or  of 
the  Holy  Ghost;  or  to  the  entire  essence  of  the  Godlicad, 
in  which  these  three  do  concur.  Each  of  these  conceived 
by  itself,  are  (according  to  this  supposition)  individual  es- 
sences, but  conceived  together  they  are  the  entire  indivi- 
dual essence  of  God,  for  there  is  but  one  such  essence  and 
no  more,  and  it  can  never  be  multiplied  nor  divided  into 
more  of  the  same  name  and  nature."  Duplicity,  tripli- 
city,  are  admitted;  simplicity  rejected.  If  simple  and 
single  be  of  the  same  signification,  where  is  the  dilfer- 
ence,  bnl  that  the  (me  thinks  absolute  omnimodous  simpli- 
city is  not  to  be  affirmed  of  the  Divine  nature,  as  he  ollen 
a  Let(«r,  p.  "i,  z>. 


speaks:  the  other  says  downright,  it  is  not  single  or  sim- 
ple without  limitation.  The  one  denies  multiplication  of 
it,  so  doth  the  other.  The  one  indeed  speaks  positively, 
the  other  doth  but  suppose  what  he  says  as  possible,  not 
certain.  And  there  is  indeed  some  difference  between 
upposing  a  thing  as  possible  for  ought  one  knows;  and 
affirming  it  so  positively,  as  to  impute  heresy,  and  non- 
sense, to  all  gainsayers.  But  both  bring  for  proof,  the 
same  thing,  the  incarnation  ;  as  in  the  postscript,  the  de- 
fender takes  notice  the  inquirer  doth,  p.  lOiJ.  And  so  doth 
he  himself  in  his  letter,  p.  102. — "The  Divine  nature  was 
incarnate  in  Christ,  he  was  perfect  God  and  perfect  man  ; 
and  if  there  was  but  one  single  Divine  nature  in  all  three 
persons,  this  one  single  Divine  nature  was  incarnate,  and 
therefore  the  Father  and  the  Holy  Ghost,  who  are  this  sin- 
gle Divine  nature,  as  well  as  the  Son,  must  be  as  much  in- 
carnate as  the  Son  was."  He  makes  the  contrary  absurd, 
and  brings  in  (fitly  enough)  VictorinusAfer  teaching,  that 
we  ought  not  to  say,  nor  is  it  lawful  to  say,  that  there  is  but 
one  substance,  i.  e.  as  he  paraphra.ses  it,  one  single  .sub- 
sisting nature  (therefore  theremustbe  three  single  subsist- 
ing natures)  and  three  persons.  For  if  this  same  sub- 
stance did  and  suffered  all  {patri-passiani  el  nos)  we  must 
be  Patripassians,  which  God  forbid. 

And  what  the  defender  alleges  from  the  ancients, 
against  the  Sabellians,  allowing  only  •  a  trinity  of  names, 
and  his  taking  the  rpcSiroi  i-nip^iw  in  the  concrete  not  in  ab- 
stract, fully  enough  speaks  the  inquirer's  sense,  his  acconnt- 
ing  the  contrary  too  fine  and  metaphysical  for  him,  was 
what  was  writ  to  Dr.  Wallis,  (Calm  Discourse,  p.  147.) 
too  fine  or  too  little  solid,  &c. 

In  short,  till  it  can  he  effectually  proved,  that  mind  and 
spirit  do  not  signify  somewhat  as  absolute  as  nature  or  es- 
sence, (or  rather  niore  than  the  former,  which  signifies  the 
principle  of  operation  as  the  other  of  being,)  and  till  it  can 
be  as  well  proved,  that  asserting  a  thing  as  certain,  so  as 
lo  pronounce  it  heresy  and  nonsense  to  think  otherwise,  is 
less  than  only  to  propose  it  as  possible,  or  inquire  whether 
it  be  so  or  no,  the  dean  must  be  judged  by  every  one  that 
understands  common  sense,  to  have  heightened  the  dis- 
tinction of  three  persons  at  least  as  much  as  the  inquirer. 
And  whether  the  inquirer  have  supposed  more  than  is  de- 
fensible against  the  defender's  objections,  will  be  considered 
by  and  by  in  its  proper  place.     In  the  meantime  let  it, 

2.  Be  examined  whether  the  dean  has  said  as  much  for 
salving  the  unity  of  the  Godhead  as  the  inquirer,  or  as 
much  as  is  requisite  to  that  purpose.  And  here  our  busi- 
ness will  be  short,  for  it  all  turns  upon  that  one  single  point, 
whether  mutual  consciousness  be  that  union  which  must 
be  acknowledged,  or  suppose  it  only.  For  which  we  need 
only  appeal  to  common  reason,  whether  being  do  not  in 
the  natural  order  precede  even  the  power  of  working;  and 
consequently  whether  being  united  vitally,  precede  not  the 
possibility  of  acting  agreeably  to  that  united  state:  where- 
upon the  inquiry  is  not  concerning  actual  conscience  only, 
but  (as  he  speaks)  consciousness.  Is  it  possible  any  three 
persons  or  intelligent  subsistences,  should  naturally  have 
vital  perception  of  each  other's  internal  motions  and  sen- 
sations, without  being  vitally  preunited  1  i  say  luiturally, 
for  that  God  might  give  to  three  created  spirits  a  temporary 
percrpli&n  of  each  other  without  bringing  them  into  a  staled 
•union  each  with  other,  is  little  to  be  doubled;  as  a  spirit 
may  assume  a  bodv  and  animate  it  pro  tempore  without 
being  substantially  united  with  it.  And  if  that  body  were 
also  a  spirit,  thev  might  pro  tempore,  for  ought  Ave  know,  by 
extraordinary  divine  disposition  (for  within  the  ordinary 
course  of  nature  we  know  of  no  such  intimacy  of  created 
spirits  to  another)  be  quasi  anima-  to  one  anotner.  But  if 
naturally  Ihcy  were  so  to  mingle  and  transfuse  sensations 
mutually  into  each  other,  they  must  be  nnlurally,  first,  in 
vital  union  with  one  another.  Nor  therefore  did  the  in- 
quirer mistake  the  dean's  notion  as  the  defender  fancies 
in  the  pa.ssage  he  quotes,  p.  104,  a.s  if  he  took  mutual  con- 
.sciousness  for  mere  mutual  perspection.  For  though  scire 
absiractediv  taken,  doth  not  signify  more  than  perspirere, 
vet  the  inquirer  in  that  passage,  speaking  of  a  never  so  per- 
fect mutual  perspection,  properly  enough  expressed  there- 
by as  great  a  feeling  such  spirits  were  supposed  to  have  of 
each  other,  in  themselves,  as  mutual  consciousness  is  apt 


CONCERNING  THE  POSTSCRIPT,  &c. 


153 


to  sijnify,  or  as  the  dean  can  yet  be  supposed  to  have 
meant,  that  perspection  being  more  perfect  which  produces 
gusls  and  relishes  suitable  to  the  object,  than  that  which 
stays  in  mere  speculation  only. 

Aud  upon  the  whole,  it  seems  very  strange  the  defender 
should  say,  "  If  such  an  internal,  vital  sensation,  be  not  an 
essential  union,  he  believes  no  man  can  tell  what  it  is." 
For  how  can  such  actual  sensation  be  imagined  to  be  union? 
As  well  might  the  use  of  sense  itself  (speaking  of  any  thing 
singly  to  which  it  belongs)  be  said  to  be  constituent  form, 
or  (consequently)  the  doing  any  thing  that  proceeds  from 
reason,  to  be  the  form  of  a  man.  So  the  writing  a  book, 
should  be  the  author.  And  whereas  he  says,  "  it  is  certain 
the  dean  took  it  to  be  so,  and  therefore  he  did  not  leave 
out  a  natural  eternal  union;"  it  follows,  indeed,  that  he  did 
not  leave  it  out,  in  his  mind  and  design,  but  he  neverlheless 
left  it  out  of  his  book,  and  therefore  said  not  enough  there 
to  salve  the  unity  of  the  Godhead,  but  ought  to  have  insist- 
ed upon  somewhat  prior  to  mutual  consciousness,  as  con- 
stituent of  that  unity,  and  which  might  make  the  three 
one,  and  not  merely  argue  them  to  be  so. 

But  now  (p.  105)  he  comes  to  find  as  great  fault  with 
the  inquirer's  way  of  maintaining  this  unity,  and  because 
he  is  resolved  to  dislike  it,  if  he  can't  find  it  faulty,  sets 
himself  to  make  it  so.  The  temper  of  mind  wherewith  he 
writes  to  this  purpose  what  follows,  (p.  105.)  and  onwards 
to  the  end,  so  soon  and  so  constantly  shows  itself,  that  no 
man  whose  mind  is  not  in  the  same  disorder  will  upon 
trial  apprehend  any  thing  in  it,  but  such  heat  as  dwells  in 
darkness.  And  he  himself  hath  given  the  document, 
which  may  be  a  measure  to  any  apprehensive  reader  :b 
"  True  divine  wisdom  rests  not  on  an  illnatiired  and  per- 
verse spirit ;"  I  understand  it,  "while  the  ill  fit  lasts."  But 
'lis  strange  he  could  write  those  words  without  any  self- 
reflection. 

The  thing  to  be  revenged  is,  that  the  inquirer  did  freely 
speak  his  thoughts,  wherein  he  judged  the  dean's /lypol/icsis 
defective,  his  not  taking  notice  of  what  he  reckoned  natu- 
rally antecedent  and  futidamental  to  mutual  consciousness : 
a  most  intimate,  natural,  necessary,  eternal  union  of  the 
sacred  three.  If  the  inquirer  spake  sincerely,  as  he  under- 
stood the  matter,  and  him,  and  it  evidently  appear  the  de- 
fender did  not  so,  I  only  say  the  wronged  person  hath 
much  the  advantage,  and  wishes  him  no  other  harm,  than 
such  gentle  regrets,  as  are  necessary  to  set  him  right  with 
himself,  and  his  higher  Judge.  He  says,  he  (the  inquirer) 
represents  this  unity  by  the  tmion  of  soul  and  body,  aud 
by  the  union  of  the  Divine  and  human  nature,  &c. 

'Tis  true,  he  partly  doth  so,  but  more  fullv  by  the  (sup- 
posed union  of) three  created  spirits ;  (to  which  he  that  will 
may  see,  he  only  makes  them  a  lower  step;)  and  he  says, 
(with  respect  especially  to  the  former  of  these,)  "  That  a 
union  supposable  to  be  originally,  eternally,  and  by  natu- 
ral necessity  in  the  most  perfect  Being,  is  to  be  thought 
unexpressibly  more  perfect  than  any  other."  But  (he  adds) 
"  these  are  personal  imions,  and  therefore  cannot  be  the 
union  of  the  Godhead."  And  he  very  well  knew  (fur  he 
had  but  little  before  cited  the  pa.ssage)  that  the  inquirer 
never  intended  them  so,  but  only  to  represent  that  the 
union  of  the  three  in  the  Godhead,  could  not  be  rea-sonably 
thought  less  possible. 

"What  he  further  adds  is  much  stranger,  (and  yet  herein  I 
am  resolved  to  put  charity  towards  him  to  the  utmost 
stretch,  as  he  profes.ses  to  have  done  his  understanding,) 
for  he  says— as  far  as  he  can  possibly  understand,  and  that 
he  should  be  glad  to  be  better  informed,  though  there  is 
some  reason  to  apprehend  that  former  displeasure  darkened 
his  understanding,  (and  even  dimmed  his  eye-sight,)  which 
yet  I  hope  hath  its  more  lucid  intervals,  and  that  this  dis- 
temper is  not  a  fixed  habit  with  him.  And  what  is  it  now 
that  he  cannot  possibly  understand  otherwise  !— thai  no 
other  union  will  satisfy  him  {viz.  the  inquirer)  but  such  a 
union  of  three  spiritual  beings  and  individual  natures  as 
by  their  composition  constitute  the  Godhead,  as  the  com- 
position of  soul  and  body  do  the  man  ;  i.  e.  he  cannot 
understand  but  he  means  what  he  expressly  denies.  Who 
can  help  so  cross  an  understanding "!  If  he  had  not  had 
his  very  finger  upon  the  place  where  the  inquirer  says'  in 
express  words,  "  I  peremptorily  deny  all  composition  in 
b  See  his  Utter,  p.  1.  c  Calm  Discourse. 


the  being  of  God,"  this  had  been  more  excusable ;  besides 
much  said  to  the  same  purposed  elsewhere.  It  had  been 
ingenuous  in  any  man  not  to  impute  that  to  another,  as  his 
meaning,  which  in  the  plainest  terms  he  disavows,  as  none 
of  his  meaning :  and  it  had  been  prudent  in  the  dean  (or  of 
his  defender)  of  all  mankind  not  to  have  done  so  in  the  pre- 
sent case,  as  will  further  be  seen  indue  time.  But  he  takes  it 
for  an  affront,  when  he  fancies  a  man  to  come  too  near  him. 
He  adds,  "for  this  reason  he  disputes  earnestlj  against 
the  universal,  ab.solute,  omnimodous  simplicity  of  the 
Divine  nature,  and  will  not  allow  that  wi.sdom,  power,  and 
goodness,  are  the  same  thing  in  God,  and  distinguished 
into  diflerent  conceptions  by  us,  only  through  the  weak- 
ness of  our  understandings,  which  cannot  comprehend  an 
infinite  Being  in  one  thought,  and  therefore  must,  as  well 
as  we  can,  contemplate  him  by  parts."  I  know  not  what 
he  means  by  earnestly,  the  matter  was  weighty,  and  it  is 
true.  He  was  in  writing  about  it  in  no  dispo.sition  lo  jest. 
But  it's  said,  "he  disputed  against  the  universal,  ab.solute, 
omnimodous  simplicity  of  the  Divine  nature."  I  hope 
the  defender  in  this  means  honestly,  but  he  speaks  veiy 
improperly,  for  it  supposes  him  to  think  that  the  universal, 
absolute,  omnimodous  simplicity,  so  earnestly  disputed 
against,  did  really  belong  to  the  Divine  nature ;"  but  I  can 
scarce  believe  him  to  think  so,  and  therefore  he  should 
have  said,  his  disputation  tended  to  prove  it  not  to  belong. 
If  he  (i-iz.  the  defender,  or  the  dean)  did  really  think  it 
did,  thcij,  or  he,  must  be  very  singular  in  that  sentiment, 
I  would  have  them  name  me  the  man  that  ever  laid  down 
and  asserted  such  a  position.  Some  I  know  have  said  of 
that  sacred  Being,  that  it  is  summe  si7nplcx,  or  more  simple 
than  any  thing  else;  but  that  imports  not  universal,  abso- 
lute, omnimodous  simplicity,  which  is  impossible  to  be  a 
perfection,  or  therefore  to  belong  to  the  Divine  nature.  No 
man  that  ever  acknowledged  a  trinity  of  persons  even 
modally  distinguished,  could  everpretend  it,  for  such  sim- 
plicity excludes  all  modes.  Nay,  the  antitrinilarians  them- 
selves can  never  be  for  it,  as  the  Calm  Discourse  hath 
shown.  And  if  the  dean  be,  he  is  gone  into  the  remotest 
extreme  from  what  he  held  (and  plainly  enough  seems  still 
to  hold)  that  ever  man  of  sense  did. 

But  for  what  is  added,  that  he  "  will  not  allow  that  wis- 
dom, power,  and  goodness,  are  the  same  thing  in  God  :" 
this  is  not  fairly  said,  civility  allows  me  not  to  say,  uutrulv. 
There  is  no  word  in  the  place  he  cites,  nor  any  where  in 
that  book,  that  signifies  not  allowing;  'tis  intimated  we  are 
not  instructed  "  by  the  Scripture  to  conceive  of  the  Divine 
nature,  as,  in  everj'  respect,  most  absolutely  simple,"  or 
that  power,  wisdom,  goodness  in  the  abstract,  are  the  same 
thing,  and  that  our  difficulty  is  great  to  apprehend  them 
really  undistinguishable.  And  let  me  seriously  ask  him- 
self, doth  he  in  good  earnest  think  it  is  only  through  the 
weakness  of  our  understandings  that  we  distinguish  the 
notions  of  the  Divine  wisdom,  power,  and  goodness  1  Cer- 
tainly it  were  great  weakness  of  understanding  lo  define 
them  alike.  I  believe  he  never  met  with  the  writer  )'et 
that  distinguished  them  less,  than  ration':  raliocinala  in 
contradistinction  to  ratiocinante,  which  implies  somewhat 
corresponding  to  our  distinct  notions  of  them  (eminently 
and  not  formally)  in  nalura  rei. 

And  whereas  he  further  says,  "  This  prepared  his  way 
to  make  goodness,  wisdom,  power, — a  natural  trinity  in 
unity,"  herein  the  defender  is  mistaken.  This  is  not  the 
triniitj  which  the  inquirer's  discourse  was  ever  intended  to 
terminate  in,  as  he  himself  hath  expressly  said,  and  the 
defender  takes  notice  of  it ;  which  makes  me  wonder  how 
he  could  think  it  was  so  intended,  citing  the  very  pa.ssage,' 
where  the  inquirer  "  professes  not  to  judge,  that  we  are 
under  the  precise  notions  of  power,  wisdom,  and  goodness, 
to  conceive  of  the  Father,  Son,  and  Holy  Ghost."  But 
why  then  were  these  three  so  much  discoursed  of  before  ? 
They  are  three  most  celebrated  divine  attributes,  wherein 
we  have  our  most  immediate  and  very  principal  concern. 
And  some  have  thought  the  trinity  was  most  fitly  to  be 
conceived  by  them.  The  inquirer  did  not  think  so  ;  but  he 
thought,  first,  it  would  be  requisite  to  have  our  minds  dis- 
entangled from  any  apprehended  necessity  of  conceiving 
them  to  be  in  all  respects  the  very  same  things ;  nor  are 
they  the  very  same,  if  they  be  so  distinguished,  as  ii  ex- 

d  Calm  Ducouiec.  e  Calm  Dlicour&o. 


154 


A  LETTER  TO  A  FRIEND 


pressed  in  the  sixteenth  of  the  summary  propositions  ;f 
where  also  they  are  each  of  them  said  to  be  common  to 
Father,  Son,  and  Holy  Ghost,  whence  therefore  it  is  im- 
possible they  should  be  thought  to  distinguish  Father, 
Son,  and  Holy  Ghost.  But  that  some  distinction  being 
admitted  even  of  them,  this  might  facilitate  to  us  our  con- 
ception of  the  greater  distinction  which  must  be,  of  Father, 
Son,  and  Spirit,  as  is  expressed  p.  140.  Indeed  he  did  not 
think  fit  to  interrupt  his  discourse  by  staying  to  show 
reasons  why  he  did  not  rest  in  that  account  alone  of  the 
trinity,  though  it  might  seem  plausible,  or  not  absurd,  but 
proceeded  further  to  what  was  more  satisfying  to  himself, 
and  might  be  so  to  other  men.  And  (as  the  intervening 
series  of  his  discourse  leads  thereto)  this  is  more  directly 
done,  &c.  especially  where  he  comes  to  speak  of  the  ne- 
cessary coexistence,  and  the  (as  necessary  and  natural) 
order  of  the  Father,  Son,  and  Spirit,  towards  each  other. 
The  second  being,  not  by  any  intervening  act  of  will,  but 
by  necessary  eternal  promanation,  from  the  first,  and  the 
third  from  both.  And  the  true  reason  why  power,  wisdom, 
and  goodness,  were  not  thought  expressive  of  the  distinc- 
tion of  Father,  Son,  and  Spirit,  but  common  to  each  of 
them  (as  is  said.  Summary  Prop.  16.)  was,  that  the  two 
latter  cannot  but  be  necessary  emanations,  most  connatural 
to  their  original,  as  is  truly  suggested  by  the  defender,  p.  111. 

If  you  object,  (as  the  defender  brings  in  the  inquirer 
saying,)  That  this  gives  us  the  notion  of  a  compounded 
Deity,  &c.  this,  i.  e.  the  supposition  that  ab.solute  omni- 
modous  simplicity  belongs  not  to  it,  is  the  thing  which 
may  be  thought  to  give  us  this  notion.  And  he  tells  us, 
he  (the  inquirer)  answers  this  difficulty,  by  giving  us  a 
new  notion  of  a  romposilum.  And  what 's  that  which  he 
calls  a  new  notion  1  That  a  compofiLum  seems  to  imply  pre- 
existing component,  that  brings  such  things  together;  and 
supposes  such  and  such  more  simple  things  to  have  pre- 
existed apart,  or  separate,  and  to  be  brought  afterwards 
together  into  a  united  state. 

And  indeed  is  this  a  new  notion  1  as  new  as  the  creation '! 
Let  him  show  me  an  instance  through  the  whole  created 
universe  of  beings,  (and  for  the  uncreated  being  the  de- 
fender (now  at  this  time)  disputes  against  any  composition 
there,  and  the  inquirer  cieniesany,)  first,  where  there  hath 
been  a  compnnlum.  without  a  pre-existing  component,  or 
next,  the  compounded  parts  whereof,  if  substantial,  did  not 
in  order  of  nature  pre-exist  separate;  i.  e.  whether  esse 
simpliciler,  do  not  naturally  precede  esse  talc,  or  which  is  all 
one,  to  our  present  purpose,  whether  they  were  not  capable 
hereof  if  the  Creator  pleased.  Let  any  man,  I  say,  tell  me 
where  was  there  ever  act? 7?i;j(75?^iim  made  by  substantial  union 
that  did  not  consist  of  once  separate  or  of  separable  parts. 

But  note  his  admirable  following  supposition,  that  is  to 
.say,  That  if  a  man,  suppose,  who  consistsof  body  and  soul, 
had  been  from  eternity,  without  a  maker,  and  his  soul  and 
body  had  never  subsisted  apart,  he  could  not  have  been 
said  to  have  been  a  compounded  creature  1  This  is  said 
with  design  most  groundles.sly  (as  we  shall  see)  to  fasten 
an  absurd  consequence  upon  the  inquirer,  and  see  how  it 
lucks.  Did  ever  any  man  undertake  to  reprove  an  absur- 
dity with  greater  absurdity  1  A  creature  without  a  maker ! 
what  sort  of  creature  must  this  be  1  We  have  a  pretty  say- 
ing quoted  in  the  defender's  letter;  He  that  writes  lies 
down  ;  and  we  are  apt  enough  too,  when  we  write,  to  trip 
and  fall  down,  and  ought  in  such  cases  to  be  merciful  to 
one  another,  even  though  he  that  falls  should  be  in  no 
danger  of  hurting  his  forehead,  much  more  if  he  be.  What 
was  another  man's  turn  now,  may  be  mine  next. 

But  let  the  supposition  proceed,  and  put  we  being  in- 
stead of  creature,  which  no  doubt  was  the  defender's  mean- 
ing, for  creature  he  must  needs  know  it  could  not  be  that 
had  no  maker.  And  what  then"?  "  Why  he  should  not" 
(says  he)  ''  have  been  said  to  be  compounded,  though  he 
would  have  had  the  same  parts  that  he  has  now."  We 
have  here  a  self-confounding  supposition,  which  having 
done  that  first,  cannot  liurt  him  whom  it  was  designed  to 
confound,  being  taken  in  season.  Grant  one,  and  you 
(f  rant  a  thousand.  A  being  made  up  of  a  soul  and  a  body, 
is  so  imperfect  an  entity,  as  could  not  be  of  itself  Nothing 
is  of  itself  which  is  not  absolutely  perfect.  If  he  mind  to 
disprove  this,  let  him  try  his  faculty  when  he  pleases  against 
f  Calm  Diicouno. 


it,  and  (which  I  sincerely  believe  he  never  intends)  toge- 
ther with  it,  against  all  religion.  But  besides,  he  hath 
destroyed  his  own  supposition  himself  (to  put  us  out  of 
that  danger)  by  saying  in  plain  words,  p.  10.  "We  have 
no  notion  of  an  eternal  and  necessary  existence,  but  in  an 
absolute  perfect  and  infinite  nature."  Now  say  I,  what  is 
so  perfect,  and  hath  whatever  belongs  to  it  necessarilv, 
though  distinguishable  things  belong  to  it,  hath  no  parts; 
for  what  are  parts,  but  such  things  as  can  be  parted  1  Such 
things  as  never  were  parted,  and  never  can  be,  (as 'tis  non- 
sense to  talk  of  those  things  being  parted  that  are  united 
necessarily,  and  of  themselves,)  are  no  parts,  if  partiri, 
whence  they  are  so  called,  must  not  (and  herein  he  cannot 
.so  fool  the  whole  Christian  world,  as  to  make  it  concur  wi  h 
him)  lose  its  signification  to  serve  a  turn.  Though  the 
things  be  real,  their  partibility  is  not  real.  If  any  indeed 
will  call  them  parts,  because  they  may  be  conceived  or  con- 
templated apart,  asparls  merely  conceptible  are  no  preju- 
dice to  the  perfection  of  the  Divine  Being,  so  are  such 
conceivable  parts  acknowledged  by  this  author  himself  in 
express  words ;'  "  we  cannot  comprehend  an  infinite 
Being  in  one  thought,  and  therefore  must  as  well  as  we 
can  contemplate  him  by  parts."  God  can  as  little  admit 
to  be  a  part  of  any  thing,  as  to  have  any  thing  a  part  of 
him.  And  yet  'tis  no  prejudice  to  the  dignity  and  perfec- 
tion of  his  being,  to  conceive  of  him  conjunctly  with  other 
things,  as  when  we  make  him  a  part  (subject  or  predicate) 
of  a  proposition.  All  his  disputation  therefore  against 
parts  and  composition  in  the  Deity,  is  against  a  figment, 
or  no  present  adversary.  For  my  part  I  am  of  his  mind, 
and  I  should  be  obliged  to  thank  him  that  this  once  he 
vouchsafes  to  let  me  be  on  his  side,  when  he  knows  I  am, 
if  he  did  not  take  so  vast  pains  to  make  others  not  know 
it.  How  hard  a  thing  is  it  for  an  angry  man  (especially 
when  he  knows  not  why)  to  write  with  a  sincere  mind. 

But  hath  he  in  all  this  fervent  bluster  a  present  concern 
at  this  time  for  the  honour  of  the  Divine  Being,  (as  God 
forbid  I  should  think  he  never  hath,)  what  is  that  he  sup- 
poses injurious  to  if!  Is  it  the  words,  parts  and  compounds  1 
or  is  it  the  things  supposed  to  be  united  in  the  Divine 
Being?  The  words  he  knows  to  be  his  own,  and  let  him 
dispose  of  them  more  ineptly  if  he  can  tell  how :  parts 
that  were  never  put  together,  never  parted,  nor  ever  shall 
be  the  one  or  other  ;  i.  e.  that  never  were  or  will  be  parts, 
and  a  compound  of  such  parts !  But  now  for  the  things 
upon  which  he  would  obtrude  these  words, — three  essences, 
natures,  (or  if  you  plea.se,  infinite  minds  or  spirits,)  sig- 
nified by  the  names  of  Father,  Son,  and  Holy  Ghost,  in 
eternal  union,  but  distinct  in  the  being  of  God. — Let  us 
consider  his  disputation  against  them  united,  or  in  union, 
according  to  its  double  aspect:  First,  upon  the  hypothesis 
or  supposition  of  them:  Secondly,  upon  liimself 

First,  Consider  his  disputation  as  levelled  against  the 
hypothesis  or  supposition  of  such  distinct  essences,  na- 
tures, minds,  spirits,  in  necessary,  eternal  union  in  the 
Divine  Being.  And  one  of  his  arguments  against  it  is  in 
those  words  of  his:  Oneprincipal  argument  against  it  (here 
put  out  parts  and  Composition  which  are  his  own,  and  we 
nave  no  more  to  do  with  them)  is,  that  God  is  eternal  and 
unmade,  and  whatsoever  hath  parts,  (says  he,)  haih  such 
essences  in  it,  must  have  a  maker.  And  here  let  him  prove 
his  consequence,  and  his  business  is  done,  ■!'!>.  both  ways, 
as  will  be  seen  by  and  by.  But  let  him  show  the  incon- 
sistency between  a  thing's  having  such  distinct  essences 
naturally  and  necessarily  united  in  it,  (as  the  supposition 
to  be  argued  against  is',  and  before  ought  to  have  been 
justly  stated,)  and  it's  being  eternal  and  unmade.  But  how 
that  is  to  be  evinced  I  cannot  so  much  as  guess ;  con- 
fident alfii  mation,  against  the  most  obvious  tenor  of  God's 
own  word,  is  of  liule  account.  Who  shall  ascend  into  the 
heavens ''.  or  fathom  the  depths  1  or  can  have  that  perswc- 
tion  of  God's  incomprehensible  nature,  as  without  (and 
visibly  against)  his  own  revelation  to  be  able,  without  great 
rashness,  to  pronounce  soeoncerninghim!  Butsotoyishan 
argument  a.s  here  follows,  is  worse  than  the  position ;  i.  e. 
when  one  shall  sav,  that  for  ought  we  know  there  may  be 
three  distinct  essences  by  an  eternal  unmade  union,  united 
into  one,  in  the  being  of  God  ;  any  man  should  say,  and 
be  so  vain  as  to  expect  to  be  regarded,  that  because  they 
I  nil  Letter,  f.  Wi. 


CONCERNING  THE  POSTSCRIPT,  &c 


155 


are  united  by  an  eternal  and  unmade  union,  therefore  they 
are  not  united  by  an  eternal  and  natural  union !  II'  there 
be  not  a  contradiction  in  the  terms  to  disprove  a  thing,  by 
itself,  is  to  say  nothing,  or  is  all  one  with  proving  a  thing 
by  itself  He  proceeds,  to  what  hath  nothing  in  it  like  an 
argument,  but  against  its  own  conceit  of  parts,  and  that 
very  trifling  too :  "  There  can  be  but  one  eternal  nature 
in  God;  but  if  there  be  three — there  must  be  three."  This 
'tis  now  come  to,  proving  his  point  by  itself  Here  he 
makes  sure  work  to  have  nothing  denied,  but  then  nothing 
is  proved,  no  advance  is  made;  if  there  be  three,  there 
must  be  three.  But  if  there  be  three  what  1  eternal  parts  ? 

there  must  be  three  different  natures,  or  else  they 

would  be  the  same.  (What !  though  distinct'!)  But  this 
supposes  somebody  said  the  first:  and  whol  himself; 
therefore  he  is  disproving  himself  If  I  had  said  .so,  I 
would  have  denied  his  consequence,  for  there  may  be  simi- 
lar parts;  whereas  by  different,  he  seems  to  mean  dis- 
similar. He  says,  "notonlydistinct,  but  different  natures." 
Now  you  have  that  wonderful  thing  talked  of  sometimes, 
but  never  brought  to  view  before,  a  distinction  without  a 
difference.  'Tis  strange  how  any  things  should  be  dis- 
tinct, and  no  way  different.  What  distinguishes  them  if 
they  differ  by  nothing  1  This  different,  applied  to  this  pre- 
sent case,  is  his  own  word,  coined  to  introduce  a  notion 
that  is  not  new  to  Christians  only,  but  to  all  mankind.  If 
by  different  natures  he  means  (as  he  seems)  of  a  different 
kind,  who  thought  of  such  a  difference  "!  But  I  trow, 
things  that  differ  in  number,  do  as  truly  difler,  (however 
essentially  cohering,)  though  not  so  widely. 

His  next  is,  that  though  we  have  a  natural  notion  of  an 
eternal  Being,  we  have  no  notion  of  three  eternal  essences 
(which  again  I  put  instead  of  his  parts)  which  neces.sarily 
coexist  in  an  eternal  union.  Doth  he  mean  we  are  to  dis- 
believe every  thing  of  God  whereof  we  have  not  a  natural 
notion  1  Then  to  what  purpose  is  a  divine  revelation  1  Is 
this  notion  of  God  pretended  to  be  natural  1  'Tis  enough, 
if  such  a  notion  be  most  favoured  by  his  own  revelation, 
who  best  understands  his  own  nature,  and  there  be  not 
evident  natural  notion  against  it.  He  forjot  that  he  had 
said,  (Defence,  p.  5.)  "  If  every  thing  whicli  we  have  no 
positive  idea  of  must  be  allowed  to  contradict  reason,  we 
shall  find  contradictions  enough ;"  adding,  "  We  must  con- 
fess a  great  many  things  to  be  true,  which  we  have  no  idea 
of,"  &c.  He  adds,  "  Once  more,  we  have  no  notion  of  an 
eternal  and  necessary  existence,  but  in  an  absolutely  per- 
fect and  infinite  nature,  but  if  there  be"  (I  here  again  leave 
out  his  three  parLs,  because  I  design  to  consider  if  there  be 
any  thing  of  strength  brought  against  what  was  supposed 
po.ssible  by  the  inquirer,  not  against  his  fiction,  which  I 
trouble  not  myself  any  further  with)  "  three  spiritual  beings 
— neither  of  them  can  be  absolutely  perfect  and  infinite," 
(I  would  rather  have  said  none,  or  no  one,  than  neither, 
since  the  discourse  is  of  more  than  two.  I  thought  the 
meaning  of  uter  and  neuter  had  being  agreed  long  ago,) 
"  though  we  could  suppose  their  union  to  make  such  a  per- 
fect Being,  because  they  are  not  the  same,  and  (neither)  no 
one  of  them  is  the  whole,"  &c. 

This  is  the  only  thing  that  ever  came  under  mv  notice 
among  the  school-men,  that  hath  any  appearing  .strength 
in  it,  against  the  hypothesis  which  I  have  proposed  as 
possible  for  ought  I  knew.  They  generally  dispute  against 
many  sorts  of  compositions  in  the  being'of  God,  which  I 
am  not  concerned  in  :  that  of  matter  and  form,  which  is 
alien  from  this  affair;  of  quantitative  parts,  which  is  as 
alien:  of  subject  and  accident,  which  touches  us  not;  of 
act  and  power,  which  doth  it  as  liule:  each  subsistent, 
being  eternally  in  utmost  actuality.  And  by  sundry  sorts 
and  methods  of  argument,  whereof  only  this  can  seem  to 
signify  any  thing  against  the  present  supposition.  And  it 
wholly  resolves  into  the  notion  of  infinitv,  about  which  I 
generally  spoke  my  sense  in  that  first'h  Letter  to  Dr. 
Wallis.  And  as  I  there  intimated  how  much  easier  it  is 
to  puzzle  another  upon  that  subject  than  to  satisfy  oneself, 
so  I  here  say,  that  I  doubt  not  to  give  any  man  as  much 
trouble  about  it  in  respect  of  quantitative  extension,  as  he 
can  me,  in  this.  I  think  it  demonstrable,  that  one  Infinite 
can  never  be  from  another  by  voluntary  production,  that 
It  cannot  by  necessary  emanation,  I  think  not  so.     In  the 

hSMCalmDUcotuse.        i  ibid.        k  His  Letter,  p.  5.         !  Caliii  Disc. 


meantime,  when  we  are  told  so  plainly  by  the  divine  ora- 
cles, of  a  sacred  three,  that  are  each  of  them  God,  and  of 
some  one  whereof  some  things  are  spoken  that  are  not  nor 
can  be  of  the  others  ;  I  think  it  easier  to  count  three  than 
to  determine  of  infiniteness  :  and  accordingly  to  form  one's 
belief  But  of  this  more  when  we  come  to  compare  him 
with  himself,  i  And  for  what  he  discourses  of  the  aspect 
this  supposition  hath  upon  the  Triuit)-,  and  the  Homo- 
ousion  ;  it  all  proceeds  still  upon  his  own  fiction  of  parts, 
and  upon  the  invidious  straining  of  that  similitude  of  the 
union  of  soul  and  body,  as  he  himself  doth  taiUvm  non  con- 
fess; except  that  he  lessens  it  by  saying  most  luitruly  that 
he  (the  inquirer)  doth  expressly  own  the  consequence. 
Therefore  if  he  do  not  own  the  consequence,  then  the  de- 
fender confesses  himself  to  have  invidiously  devised  it. 
And  what  is  it  \  That  if  all  three  by  this  composition  are 
but  one  God,  neither  of  them  by  himself  is  true  and  perfect 
God.  The  divinity  is  like  the  English  ;  but  both  his  own. 
The  inquirer  denies  both  antecedent  (which  he  knows) 
and  consequent  too.  Leave  out,  by  this  composition,  (his 
own  figment,)  and  his  argument  as  much  disproves  any 
trinity  at  all  as  it  doth  the  present  hypothesis. 

But  wherein  doth  the  inquirer  own  it  i  because  such  a 
similitude  is  used  (as  'tis  often  in  that  discourse)  of  the 
union  between  soul  and  body,  (declared  elsewhere  to  be  un- 
expressly  defective,)  that  therefore  the  Father,  Son,  and 
Holy  Ghost,  are  each  of  them  by  himself  no  more  truly 
Lord  or  God,  according  to  the  Atbanasian  creed,  or  other- 
wise than  in  as  improper  a  sense,  as  the  body  of  a  man, 
excluding  the  soul,  is  a  man,  or  a  human  person.  Or  as 
if  Deity  were  no  more  in  one  of  the  persons,  than  humanity 
in  a  carcass !  Who  that  looks  upon  all  this  with  equal  eyes, 
but  will  rather  choose  as  douhiful  a  notion,  than  so  ap- 
parently ill  a  spit  it!  Are  similitudes  ever  wont  to  be 
alike  throughout,  to  what  they  are  brought  to  illustrate'! 
It  might  as  well  be  said,  because  he  mentions  with  appro- 
bation such  as  illustrate  the  doctrine  of  the  trinity  by  a 
tree  and  its  branches,  that,  therefore,  there  we  are  to  expect 
leaves  and  bki.ssoms.  Is  it  strange  the  created  universe 
should  not  afford  us  an  exact  rerresentalion  of  uncreated 
Being'!  How  could  he  but  think  of  that ;  "  To  whom  do 
ye  liken  me  V  At  least  one  would  have  thought  he 
should  not  have  forgot  what  he  had  so  latelysaid  himself  k 
We  must  grant  we  have  no  perfect  example  of  any  such 
union  in  nature.  What  appetite  in  him  is  it,  that  now 
seeks  what  nature  doth  not  aflbrd  !  A  very  unnatural  one, 
we  may  conclude.  'Twere  trilling  to  repeat  what  was 
said,  and  was  .so  plain,  before,  that  the  union  between  soni 
and  body  was  never  brought  to  illustrate  personal  union 
but  essential.  The  former  is  here  imagined  without  pre- 
tence, there  being  no  mention  or  occasion  for  the  mention- 
ing of  persons  in  the  place  he  alleges,  i  But  to  make  out 
his  violent  consequence  he  foists  in  a  supposition,  that 
never  came  into  any  man's  imagination  but  a  Socinian's 
and  his  own  : — (which  I  say,  contradistinguishing  him  to 
them,  that  the  matter  may  (as  it  ought)  appear  the  more 
strange.  ■»)  If  God  be  a'person,  he  can  be  but  one.  Is 
God  the  appropriate  name  of  a  person!  then  indeed  there 
will  be  but  one  person;  but  who  here  says  so  but  himself! 
The  name  of  God  is  the  name  of  the  essence,  not  the  distin- 
guishing name  of  a  person.  But  if  three  intelligent  natures 
be  uniled  in  one  Deity,  each  will  be  persons,  and  each 
will  be  God,  and  all  will  be  one  God  ;  not  by  parts,  other 
than  conceptible,  undivided,  and  inseparable,  as  the  soul 
and  bodv  of  a  man  are  not.  Which  sufficiently  con.serves 
the  Christian  trinity  from  such  furious  and  impotent  at- 
tacks as  these.  And  the  homa-onsiotes  is  most  entirely 
conserved  too:  for  what  are  three  spiritual  natures  no 
more  the  same,  than  (as  he  grossly  speaks)  the  soul  and 
body  are  ?  no  more  than  an  intelligent  mind,  and  a  piece 
of  clayl  By  what  consequence  is  this  said,  from  any  thing 
in  the  inquirer's  hypothesis '!  Whereas  also  he  expre.-^ily 
insists, "  that  the  Father,  as  Fons  trinitatis.  is  first,  the  Son 
of  tlie  Father,  the  Holy  Ghost  from  both.  Is  not  the  water 
in  the  streams  the  same  that  was  in  the  fountain  1  and  are 
not  the »  several  attributes  erpressly  spolfeil  of  as  common 
to  these  three'!  Essential  power,  wisdom,  goodness, 
(which  are  denied  to  be  the  p  ecise  notions  of  Father,  Son. 
and  Spirit,)  said  by  more  thau  a  n-tpinifnicnj,  as  that  may  be 
m  His  Letter,  p.  1 10.  t.  Ofllm  Disc.  o  Ibid. 


156 


A  LETTER  TO  A  FRIEND 


understood  tosignify , mere  presence, (how inlimale  soever,) 
but  by  real  vital  union,  as  much  as  each  one's,  as  any 
one's?  and  all  oilier  conceivable  perfections  besides'!  Why 
were  these  words  read  with  eyes  refusing  their  office,  to 
let  them  into  the  reader's  mind  7  whence  also  how  fabu- 
lous is  the  talk  ofP  power  begetting  wisdom,  &c.  against 
what  is  so  plainly  said''  of  the  order  o{  priority  and  pos- 
tcnorili/,  &c. 

There  had  been  some  prudence  seen  in  all  this  conduct, 
if  the  defender  could  have  taken  effectual  care,  that  every 
thing  should  have  been  blotted  out  of  all  the  copies  of  that 
discourse,  but  what  he  would  have  thought  fit  to  be  per- 
mitted to  the  view  of  other  eyes  than  his  own.  For  then, 
though  in  so  gross  prevarication  he  had  not  preserved  his 
innocency,  he  might  have  saved  in  some  degree  his  reputa- 
tion. Yet  also  he  should  have  taken  some  heed  that  anger 
might  not  so  have  di.scoloured  his  eye,  as  to  make  so  inju- 
dicious a  choice  what  to  confess  and  what  to  conceal.  For 
had  he  not  himself  blabbed,  that  it  was  said,  we  are  not 
under  the  precise  notions  of  power,  wisdoin  and  goodness, 
to  conceive  of  tlie  Father,  Son,  and  Holy  Ghost ;  he  might 
more  plausibly  have  formed  his  odd  births,  and  fathered 
them  where  he  doth.  But  wrath  indulged  will  show  its 
governing  power.  And  all  this  fury  and  vengeance  (upon 
the  inquirer,  and  the  dean  too)  he  reckoned  was  due,  only 
because  it  was  so  presumptuously  thought,  that  somewhat 
in  his  hypothesis  (or  which  he  defends)  might  have  been 
better,  and  that  he  (probably)  sees  it  might ;  so  much  a 
greater  thing  (in  some  ill  fits)  is  the  gratifying  a  humour 
than  the  Christian  cause! 

'■i.  But  let  us  now  see  how  all  this  turns  upon  himself. 
And  how  directly  his  ill  polished  (not  to  say  envenomed) 
darts,  missing  their  designed  mark,  strike  into  that  very 
liieasl  which  he  undertakns  to  defend.  Whereas  there  are 
two  things,  principally,  to  be  designed  in  a  discourse  of 
this  subject,  riz. 

1.  The  explaining  the  unity  of  the  Father,  Son,  and 
Holy  Ghost,  ,so  as  that  though  they  are  .some  way  three, 
tliey  may  yet  be  concluded  to  be  in  Godhead  but  one ; 

2.  The  evincing,  notwithstanding  that  unity,  the  possi- 
bility of  their  sufficient  distinction,  to  admit  the  distiict 
)iredicates  that  are  severally  spoken  of  Ihem  in  the  Holy 
Scriptures: 

The  inquirer's  discourse  chiefly  insists  upon  these  two 
things. 

1.  That  necessity  of  existence  is  the  most  fundamental 
altiibute  of  Deity.  And  that  therefore  the  Father,  as  the 
Fountain,  being  necessarily  of  himself,  the  Son  necessarily 
of  the  father,  the  Holy  Ghost  necessarily  from  them  both ; 
each  cannot  but  be  God,  and  the  same  oiie  God.  (In  refer- 
ence to  the  former  purpose.) 

2.  That  absolute  omnimodous  simplicity,  is  never  as- 
serted, in  Scripture,  of  the  Divine  Being,  nor  capable  of 
lieing,  otherwise,  demonstrated  of  it;  and  that  it  is  impos- 
sible, either  from  Scripture,  or  rational  evidence,  accurately 
lo  assign  the  limits  thereof,  and  determine  what  simplicity 
belongs  lo  that  ever  blessed  Being,  and  what  not :  if  it  be 
necessary  to  our  apprehending  how  such  distinct  predicates 
and  attributions  may  severally  belong  to  the  Father,  Son, 
and  Holy  Ghost,  that  we  conceive  three  distinct  essences 
necessarily  coexisting,  in  an  eternal,  vital,  inseparable 
union  in  the  Divine  Being;  the  thingmay  be  in  it.self  pos- 
sible for  ought  we  know.  And  this  is  propounded  lo  serve 
the  latter  purpose. 

The  defender  of  the  dean  seems  to  think  otherwise  of 
these  two  things,  riz.  of  Necessity  of  existence,  common  to 
the  sacred  three,  which  will  prove  each  of  them  to  be  God, 
and,  belonging  lo  them  in  the  mentioned  order,  as  Father, 
Son,  and  Spirit,  will  prove  them  necessary  to  be  one  God. 

And  of  what  is  said  of  simplicity,  which  might  admit 
their  sufficient  distinction  ;  of  both  these,  I  say,  beseems 
10  think  otherwise  by  neglecting  both,  lesl  that  discourse 
should  be  thought  any  way  pertinent,  or  useful  to  its  end  ; 
and  disputes  vehemently  against  the  latter.  How  strongly 
and  successfully  he  does  it,  in  respect  of  the  truth  of  the 
thing,  we  have  seen.  But  whether  weakly  or  strongly, 
that  his  disputation  lends  to  wound  the  dean's  cause,  all 
that  it  can,  shall  now  be  made  appear. 


p  Pnil.rripl  li,  luj  Letter,  p.  111. 


q  Culm  Due. 


It  is  notorious  the  dean  hath  asserted,  so  positively,  three 
infinite  Minds  or  Spirits,  that  the  benign  interpretation 
wherewith  this  defender  would  salve  the  matter,  (a  new 
vocabulary  being  to  be  made  for  him  on  purpose,  and  the 
reason  of  things  quite  altered,)  will  to  any  man  of  sense 
seem  rather  ludicrous,  than  sufficient,  without  express  re- 
tractation. For  which  the  inquirer  thinks  he  is  upon  some- 
what better  terms,  than  he,  if  there  were  occasion  for  it, 
both  by  the  tenor  of  his  whole  discourse,  and  by  what 
he  hath  particularly  said'  in  the  28th  sect.  But  at^er  the 
interpretation  offered,  see  whether  such  things  are  not  said 
over  and  over  in  the  defence,  as  make  the  defender  (and 
the  dean  if  he  speak  his  sense)  most  obnoxious  to  the 
whole  argumentation  in  the  postscript.  So  a.s,  if  a  part 
was  acted,  it  was  carried  so  untowardly,  that  it  seemed  to 
be  quite  forgotten  what  part  it  was,  and  all  the  blows  (for  it 
was  come  now  to  offending  instead  of  defending)  fall  di- 
rectly upon  him,  whom  the  actor  had  undertaken  to  defend. 

It  hath  been  noted  already,  that  the  defender  says  ex- 
pressly," "the  Divine  nature  is  one  individual  nature," 
(and  so  says  the  inquirer,') — but  not  one  single  nature; 
(then  it  must  be  double  and  triple,  not  absolutely  simple,  as 
also  the  inquirer  says;)  to  which  he  {riz.  the  defender) 
adds,  "  one  single  nature  can  be  but  one  person,  whether 
in  God  or  man."  Now  let  any  man  judge  whether  all  his 
reasonings  are  not  most  directly  applicable  against  him,  (if 
they  signify  any  thing,)  which  are  contained  in  his  post- 
script, p.  106,  107,  101^,  &c. 

How  furiously  doth  he  exagitate  that  saying,  "  "  When 
you  predicate  Godhead,  or  the  name  of  God,  of  any  one  of 
them,  (fi^.  Father,  Son,  or  Holy  Gho.st,) you  herein  express 
a  true  but  inadequate  conception  of  God,"  &c.  insisting  that 
the  whole  "  undivided  Divine  nature"  (no  doubt  it  is  ever- 
lastingly undivided  wherever  it  is)  "subsists  entirely  in 
three  distinct  persons."  This  the  inquirer  never  denied, 
though  he  charges  it  upon  him,  that  he  makes  no  one  of  the 
persons  to  be'  true  and  perfect  God.  But  how  well  doth 
that  agree  with  what  he  had  himself  said,  (Defence,  p.  26.) 
Though  God  be  the  most  absoliUe,  complete,  independent 
Being,  yet  neither  the  Son,  nor  the  Holy  Ghost,  can  be 
said  to  be  an  absolute,  complete,  independent  God.  He 
falsely  charges  it  upon  the  inquirer  that  he  makes  the  per- 
sons severally  not  perfect  God,  and  he  denies  two  of  them 
to  be  complete  God.  To  say  not  perfect  is  criminal,  (as 
indeed  it  is,)  to  say  not  complete  is  innocent !  But  his 
saying  the  Son  and  Holy  Ghost  are  not  complete  God  ; 
how  doth  it  consist  with  what  is  said,  Postscript,  p.  109. 
"  The  same  whole  entire  divinity  distinctly  and  insepara- 
bly subsists  in  the  person  of  the  Son  and  of  the  Holy 
Ghost."  What  is  wanting  to  make  him  complete  God, 
in  whom  "  the  whole,  entire  divinity  subsists  T'  No  won- 
der if  he  quarrel  with  all  the  world  who  so  little  agrees 
with  him  whose  defence  he  undertakes,  or  with  himself. 
In  the  meantime  the  inquirer  hath  the  less  reason  to  com- 
plain, when  he  manifestly  treats  himself  as  ill  as  him. 

I  only  add,  that  for  his  Discourse  concerning  "  the  one 
Divinity,  or  one  Divine  Nature,  subsisting  wholly  and  en- 
tirely, three  times,"  (wherea-s  I  had  thought  three  persons 
had  subsisted  at  all  limes,  and  all  at  once,)  and  the  per- 
sons of  the  Son  and  Holy  Spirit,  not  being  emanations; 
Not  the  Son,  because  he  is  the  Father's  image;  and  an 
image  is  not  an  emanation,  but  a  reflection  ;  (but  how 
should  there  be  a  reflected  image  without  an  emanation  1) 
"nor  the  Holy  Ghost,  being  irfaiia\ri,  not  in  the  sense  of 
evianation,  but  of  the  mifstcrious  jirocessiati ;"  I  shall  make 
no  guesses  about  it,  (for  it  concerns  not  the  inquirer,)  only 
I  think  it  very  .secure  again.st  the  formidable  objection 
which  he  meniions,  p.  35.  of  its  being  too  intelligible. 

Upon  the  whole  matter,  I  see  not  what  service  it  can  do 
him,  to  put  intelligent  persons  in.stead  of  mind;  for  I 
thought  every  person  had  been  intelligent.  Boeihias  his 
definition,  which  he  alleges,  plainly  implies  so  much,  and 
one  would  think  he  must  know  that  it  is  the  usual  notioa 
of  a  person  to  understand  by  it  aippositum  raliojuilc  or  in- 
tclliseiis.  Therefore  methiiiks  he  should  not  reckon  it  ne- 
cessary to  distinguish  persons  (as  he  doth  by  this  addition 
of  intelligent)  into  such  as  are  pcreons  and  such  as  arc  no 
persons. 

t  Culm  Dbcuunc. 


CONCERNING  THE  POSTSCRIPT,  &c. 


157 


But  since  he  expressly  says,  (and  I  think  for  the  most 
part  truly,)  "  that"  the  three  "persons  or  subsistences,  in  the 
ever  blessed  trinity,  are  three  real,  substantial  subsistences, 
each  of  which  hath  entirely,  all  the  perfections  of  the  Di- 
vine nature,  divine  wisdom,  power,  and  goodness;  and 
therefore  each  of  them  is  eternal,  infinite  mind,  as  distinct 
from  each  other  as  any  other  three  persons  ;  and  this  he 
believes  the  Dean  will  no  more  recant,  than  he  will  re- 
nounce a  trinity  ;  for  all  the  wit  of  man  cannot  find  a  me- 
dium between  a  substantial  trinity  and  a  trinity  of  names, 
or  a  trinity  of  mere  modes,  respects,  and  relations  in  the 
same  single  essence,  which  is  no  trinity  at  all."  As  also 
he  had  said  much  to  the  same  purpose  before,  "  thai  to 
talk  of  three  subsistences  in  the  abstract,  without  three  that 
subsist,  or  of  one  single  nature  which  hath  three  subsist- 
ences, when  it's  impossible  that  in  singularity  there  can  be 
more  than  one  subsistence,"  &c.  I  believe  he  will  find  no 
small  difficulty  to  name  what  it  is,  that  with  the  pecidiar 
distinct  manner  of  subsistence  makes  a  person  ;  not  the 
very  same  common  nature,  for  the  persons  cannot  be  dis- 
tinguished from  each  other  by  that  which  is  common  to 
them  all.  Therefore  the  divine  nature  which  is  common 
to  the  three,  must  according  to  him  comprehend  three 
single  natures,  and  not  be  absolutely  simple.  Hither  must 
be  his  resort  at  last,  after  all  his  earnest  disputation  against 
it.  And  these  he  will  have  to  be  parts,  which  because  they 
are  undivided,  impartible,  inseparable,  everlastingly  and 
necessarily  united,  I  do  reckon  the  inquirer  did  with  very 
sufficient  reason,  and  with  just  decency,  and  doth  still  con- 
tinue very  peremptorily  to  deny. 

And  whereas  he  contends  that  the  whole  divine  nature 
is  entirely  in  each  subsistence,  (as  he  does  again  and 
again,)  I  think  the  terra  whole  improper,  where  there  are 
no  proper  parts.  And  I  doubt  not,  when  he  gives  place  to 
cooler  thoughts,  he  will  see  cause  to  qualify  tliat  assertion 
For  if  he  strictly  mean  that  every  thing  that  belongs  to  the 
Godhead  is  in  each  person  ;  I  see  not  how  he  will  fetch 
himself  from  the  Socinian  consequence,  that  then  each 
person  must  have  a  trinity  subsisting  in  it,  and  be  Father, 
Son,  and  Holy  Ghost.  For  I  doubt  not  he  will  acknow- 
ledge that  the  entire  divinity  includes  in  it  the  Father,  Son, 
and  Holy  Ghost,  And  therefore  he  must  be  beholden  to 
an  inadequate  notion  in  this  very  case,  when  all  is  done, 
how  much  soever  he  hath  contended  against  it,  I  do  how- 
ever think  it  safe  and  free  from  any  other  difficulty,  that 
we  unavoidably  have  in  conceiving  intiniies,  to  say, 
That  all  perfection  is  in  each  subsisteni  (which  I  like  better 
than  subsistence,  as  more  expressive  of  the  concrete)  as  far 
as  their  natural,  necessary,  eternal  order,  towards  one  an- 
other, as  the  first  is  the  fountain  or  radix,  the  second  from 
that,  and  the  third  from  both,  can  possibly  admit.  All 
must  be  originally  in  the  Father,  with  whom  the  other  two 
have  that  intimate,  viial,  eternal  union,  that  what  is  in  him 
the  other  communicate  therein,  in  as  full  perfection  as  is 
inconceivable,  and  more  than  it  is  possible  for  us  or  for 
auy  finite  mind  to  conceive.  Therefore  since  that  differ- 
ence which  only  proceeds  from  that  natural,  eternal  order, 
is  conjeciurable  only,  but  is  really  unktiown,  unrevealed, 
and  inscrutable ;  it  is  better  herein  to  confess  the  imper- 
fection of  that  knowledge  which  we  have,  than  to  boasi 
that  which  we  have  not,  or  aspire  to  that  which  we  cannot 
have. 


A  VIEW 


THE  LATE  CONSIDERATIONS 

ADDRESSED  TO  H  H.  ABOUT  THE  TRINITY,    WHICH  CONCERNS 
THE  SOBER  INaUIRY  ON  THAT  SUBJECT, 

IN  A  LETTER  TO  THE  FORJIER  FRIEND, 

Yon  see.  Sir,  I  make  no  haste  to  tell  you  my  thoughts  of 
what  hath  been  published  since  my  last  to  you,  against  my 
fentiments  touching  the  Holy  Trinity.    I  saw  the  matter 


less  required  my  time  and  thoughts,  than  my  other  affairs ; 
and  so  little,  Ihat  I  was  almost  indifferent  whether  I  took 
any  notice  thereof  or  no.  There  is  really  nothing  of  argu- 
ment in  what  1  have  seen,  but  what  I  had  suggested  before, 
and  objected  to  myself,  in  those  verj'  discourses  of  mine, 
now  animadverted  on;  which  not  having  prevented,  with 
me,  the  opinion  I  am  of,  can  as  little  alter  it,  and  should 
as  liitle  any  man's  else.  But  a  little  leisure,  as  it  can, 
without  extortion,  be  gained  from  other  occasions,  I  do  not 
much  grudge  to  bestow  on  this. 

I  find  myself  concerned  in  the  late  considerations  on  the 
explications  of  the  doctrine  of  the  Irinity — in  a  letter  to  H. 
H,  The  author  is  pleased  to  give  me  the  honour  of  a 
name,  a  lank,  unvocal  one.  It  is  so  contrived,  that  one 
may  easily  guess  whom  he  means;  but  the  reason  of  his 
doing  so  I  cannot  guess ;  it  is  because  he  knew  himself, 
what  he  would  have  others  believe. 

But  I  suppo.se  he  as  well  knew-  his  own  name.  If  he 
knew  not  the  former,  he  ran  the  hazard  of  injuring  either 
the  supposed  author,  or  the  true,  or  bolh.  I  could,  I  be- 
lieve, make  as  shrewd  a  guess  at  his  name,  and  express  it 
as  plainly.  But  I  think  it  not  civil  to  do  so;  because  I 
apprehend  he  hath  some  reason  to  conceal  it,  whereof  I 
think  he  hath  a  right  to  be  the  judge.  But  I  will  not  pre- 
scribe to  him  rules  of  civility,  of  which  that  he  is  a  great 
judge,  I  will  not  allow  myself  to  doubt. 

Yet  I  will  not  suppose  him  to  have  so  very  diminishing 
thoughts  of  our  Saviour,  as  not  to  acknowledge  and  rever- 
ence the  authority  of  that  great  rule  of  his,  which  he  knows 
gained  reverence  with  some  who  called  not  themselves 
Christians,  "  Whatsoever  ye  would  that  men  should  do  to 
you — &c,"  Nor  can  divine  what  greater  reason  he  should 
have  to  hide  his  own  name,  than  to  expose  mine,  or  make 
the  person  he  indigitates  be  thought  the  author  of  the  dis- 
course he  intended  to  expose;  since  no  man  can  imagine 
how,  as  the  Christian  world  is  constituted,  any  one  can  be 
more  obnoxious  for  denying  three  persons,  than  for  sissert- 
ing  three  Gods :  which  latter  his  impotent  attempt  aims 
to  make  that  author  do. 

For  his  censures  of  lhat  author's  style,  and  difficulty  to 
be  understood,  they  offend  me  not.  But  so  1  have  known 
some  pretend  deafness,  to  what  they  were  unwilling  to 
hear.  There  is  indeed  one  place,  Sober  Inquiry,  in  the  end 
of  sect.  8.  where  musi  should  have  been  left  out,  upon  the 
adding  afterwards  of  m«,  that  might  give  one  some  trou- 
ble. In  which  yet,  the  supposal  of  an  (not  unusual)  asyn- 
deton, would,  without  the  help  of  magic,  have  relieved  a 
considering  reader.  And  for  his  compliments,  as  they  do 
me  no  real  good,  so,  I  thank  God,  they  hurt  me  not.  I 
d\yell  at  home,  and  better  know  my  own  furniture  than 
another  can.  For  him.self,  I  discern  and  readily  acknow- 
ledge in  him,  those  excellent  accomplishments,  for  which 
I  niost  heartily  wish  him  an  advocate  in  a  better  cause, 
without  despair  he  will  yet  prove  so;  when  I  take  notice 
of  some  passages  which  look  like  indications  of  a  serious 
temper  of  mind,  as  of  choosing  God,  and  the  honour  of  his 
name,  for  our  portion  and  design:  and  that  he  lives  in  vain, 
who  knows  not  his  Maker,  and  his  God :  with  the  like. 

But  on  the  other  hand,  I  was  as  heartily  sorry  lo  meet 
with  an  expression  of  so  different  a  sirain,  on  so  awful  a 
subject,  of  "  making  a  coat  for  the  moon."  That  precept 
which'  Josephus  inserls  among  those  given  the  Jews, 
doth  for  the  rea.son  it  hath  in  it,  abstracting  from  its  au- 
thority, deserve  to  be  considered.  It  seems  to  import  a 
decency  to  the  rest  of  mankind,  whose  notions  of  a  Deity 
did  not  argue  them  sunk  into  the  lowest  degrees  of  sottish- 
ness  and  stupidity.  Good  Sir,  what  needed  (think  you)  so 
adventurous  boldness,  in  so  lubricous  a  case  1  It  gains 
nothing  to  a  man's  cause  either  of  strength  or  reputation 
with  wise  and  good  men.  A  sound  argument  will  be  as 
sound  without  it.  Nor  should  I  much  value  having  ihem 
on  my  side,  whom  I  can  hope  to  make  laugh  at  so  hazard- 
ous a  jest.  I  can  never  indeed  have  any  great  veneration 
for  a  morose  sourness,  w'hatsoever  affected  appearance  it 
may  have  with  it,  of  a  simulated  sanctimony  or  religious- 
ne.s's;  but  I  should  think  it  no  hardship  upon  me  to  re- 
press that  levity,  as  to  attempt  dani  ing  upon  the  brink  of 
so  tremendous  a  precipice.     And  would  always  express 

a  BXo(T*>7/i£iro  de  ^n^ts  Ocovs  ovs  vo^sts  aXXat  vo^a^ovat.  Lib.  i.  Jud. 
Antiq. 


168 


A  VIEW  OP  THE  LATE  CONSIDERATIONS 


myself  with  suspicion,  and  a  supposed  possibility  of  being 
mistaken,  in  a  case  wherein  I  (ind  many  of  noted  judg- 
ment and  integrity,  in  thesucocssionof  several  ages,  differ- 
ing from  me.  But  go  we  on  to  the  cause  itself,  where  he 
pretends, 

1.  First  to  give  a  view  of  the  sober  inquirer's  hypothesis ; 

2.  And  then  to  argue  against  it. 

As  to  the  former.  He  doth  it,  I  am  loath  to  say,  with 
less  fairness  than  from  a  person  of  his  (otherwise)  appear- 
ing ingenuity,  one  would  expect.  For  he  really  makes  me 
to  have  said  more  than  1  ever  did,  in  divers  instances; 
and  much  less  than  I  have  expressly  .said;  and  that  he 
cannot  have  so  little  understanding  as  not  to  know  was 
most  material  to  the  cau.se  in  hand. 

He  repre.sents  rae,  p.  40.  col.  1.  saying:  The  persons  are 
distinct  es.sences,  numerical  natures,  beings,  substances ; 
and  col.  2.  That  I  hold  them  to  be  three  spirits;  when  in 
the  close  of  one  of  those  paragraphs,  I  recite  the  words 
of  W,  J.  "  In  the  unity  of  the  Godhead  '  there  must  be  no 
plurality  or  multiplicity  nf  substances  allowed;  and  do 
add.  Nor  do  I  say  that  there  must.'  And  I  do  not  posi- 
tively .say  there  are  three  distinct  substances,  minds,  or 
spirits."  I  would  ask  this  my  learned  antagonist.  Have 
saying  and  not  saying  the  same  signification  ?  And  again, 
when  my  words  are:  I  will  not  use  the  expressions,  as 
signifying  my  formed  judgment,  that  there  are  three  things, 
substances,  or  spirits  in  the  Godhead,  how  could  he  say, 
I  hold  the  three  persons  to  be  three  spirits'!  Is  any  man, 
according  to  the  ordinary  way  of  speaking,  said  to  hold 
what  is  not  his  formed  judgment  ■!  If  he  only  propose 
things  whereof  he  doubts,  to  be  considered  and  discus.5ed 
by  others,  in  order  to  the  forming  of  it,  and  by  gentle  ven- 
tilation to  sift  out  truth,  it  the  rather  argues  him  not  to  hold 
this  or  that. 

And  I  think  much  service  might  be  done  to  the  common 
interest  of  religion,  by  such  a  free  mutual  communication 
of  even  more  doubtful  thoughts,  if  such  disquisitions  were 
pursued  with  more  candour,  and  with  less  confidence  and 
prepos.se.ssion  of  mind,  or  addictedness  to  the  interest  of  any 
party  whatsoever.  If  it  were  rather  endeavoured,  to  reason 
one  another  into,  or  out  of,  this  or  that  opinion,  than  either 
by  sophistical  collusions  to  cheat,  or  to  hector  by  great 
words,  one  that  is  not  of  my  mind.  Or  if  the  design  were 
less  to  expose  an  adversary,  than  to  clear  the  matter  in 
controversy. 

Besides,  that  if  such  equanimity  did  more  generally  ap- 
pear, and  govern,  in  transactions  of  this  nature,  it  would 
produce  a  greater  liberty  in  communicating  our  thoughts, 
about  some  of  the  more  vogued  and  fashionable  opinions, 
by  exempting  each  other  from  the  fear  of  ill  treatment  in 
the  most  sensible  kind.  It  being  too  manifest,  that  the 
same  confident  insulting  genius,  which  makes  a  man  think 
himself  competent  to  be  a  standard  to  mankind  would 
also  make  him  impatient  of  dissent,  and  tempt  him  to  do 
worse,  than  reproach  one  that  differs  from  him,  if  it  were 
in  his  power.  And  the  club  or  faggot  arguments  must  be 
expected  to  take  place,  where  what  he  thinks  rational  ones, 
did  not  do  the  business.     This  only  on  the  by. 

In  the  meanlinie,  that  there  is  a  trinity  in  the  Godhead 
is  no  matter  of  doubt  with  me;  but  only  whether  this  be 
the  best  way  of  explaining  and  defending  it.  If  this  be 
not  the  best,  or  sufficient,  some  other  will,  I  believe,  or  hath 
been  found  out  by  stjme  other.  Of  which  I  have  spoken 
my  sense  not  only  indefinitely,  but  particularly  of  the  more 
common  way;  not  that  I  did  then,  or  have  yet  thought  it 
the  best,  but  not  indefensible. 

And  I  must  now  sincerelv  profess,  that  the  perusal  of 
these  very  considerations  gives  me  more  confidence  about 
this  hypothesis,  than  I  allowed  my.self  before ;  finding  that 
the  very  sagacious  author  of  them,  of  whose  abilities  and 
industry  together,  I  really  have  that  opinion,  as  to  count 
him  the  most  likely  to  confute  it  of  all  the  modern  antitri- 
nitarians,  haOi  no  other  way  to  deal  with  it,  than  first,  both 
partially  and  invidiously  to  represent  it,  and  then,  rather  to 
trifle  than  argue  against  it.  He  first  paints  it  out  in  false 
and  ugly  colours,  before  he  comes  to  reasoning ;  and  then, 
when  he  should  rea.son,  he  .says  nothing  that  hath  so  much 
as  a  colour.  It  seems  to  me  an  argument  of  a  suspected 
ill  cause  on  his  side,  that  he  thought  it  needful  to  pre- 
possess the  reader  with  the  imagination  of  I  know  not 


(and  I  believe  he  knows  not)  what  gross  ideas,  as  he  ro- 
mances, belonging  to  this  hj'pothesis.  Because  from  those 
words,  Prov.  viii.  Then  was  I  by  him,  as  one  brought  up 
with  him,  and  daily  his  delight;  the  author  speaks  of  the 
delicious  society,  which  these  words  intimate,  the  eternal 
Wi.'-dom,  and  the  prime  Author  and  Parent  of  all  things, 
to  have  each  with  other. 

For  my  part,  I  have  little  doubt  but  this  ingenious  writer 
is  so  well  acquainted  with  the  gust  and  relish  of  intellec- 
tual delight,  that  he  chose  to  expose  his  adversary  by  using 
that  odd  expression  of  gross  idea  .so  causelessly,  in  accom- 
modation only  to  the  genius  of  some  other  men,  whom  he 
thought  fit  to  humour,  rather  than  his  own.  Nor  can  he 
be  so  little  acquainted  with  the  paganish  theology,  as  not 
to  apprehend  a  vast  disagreement  between  this  and  that, 
and  a  much  greater  agreement  between  the  paganish  notion 
of  the  Deity,  and  his  own. 

For  the  questions  which  he  supposes  me  to  put,  and 
makes  me  answer  as  he  thinks  fit,  by  misapplied  passages 
of  that  discourse,  I  hope  it  will  appear  they  were  either 
prevented,  or  answered  at  another  rate.  At  length  he  says, 
"  The  butt-end  of  this  hypothesis,"  &c.  I  like  not  thaJ 
phrase  the  worse  for  the  author's  sake,  of  whom  it  seems 
borrowed,  whose  memory  greater  things  will  make  live, 
when  we  are  forgot.  But  let  him  proceed — The  butt-end 
of  this  hypothesis  is  the  true  strength  of  it.  But  that  true 
strength  he  hath  either  had  the  hap  not  to  observe,  or 
taken  the  care  not  to  represent,  i.  e.  from  what  is  so  often 
inculcated  in  that  discourse,  the  necessary  existence  of  two 
hypostases  of,  and  in  the  first,  and  of  an  omnimodous  sim- 
plicity groundlessly  supposed  in  the  Divine  Being,  he 
hath  kept  himself  at  a  wary  cautious  distance,  when  he 
might  apprehend  there  was  its  strength.  Therefore  I  cannot 
also  but  observe,  that  as  he  hath  marked  this  h}Tiothesis, 
with  (most  undue)  ill  characters;  so  he  hath  maimed  it 
too,  of  what  was  most  considerable  belonging  to  it,  that  he 
might  expose  it  by  the  former  means,  so  as  to  make  it 
need  much  defence;  and  that  by  the  latter  it  might  seem 
quite  destitute  of  any  defence  at  all. 

And  now  when  (not  without  some  untoward  disfigura- 
tions) it  hath  thus  far  escaped  his  hands,  and  is  (in  none 
of  the  best  shapes)  set  up  only  to  be  beaten  down  ;  the 
argument  he  first  attacks  it  with,  is  the  inartificial  one  of 
authority.  And  yet  his  argument  from  this  topic,  is  only 
negative,  that  the  opinion  he  would  confute  w'ants  autho- 
rity, "  that  the  inquirer  was  the  first  that  ever  dreamt  of  it, 
and  that  no  learned  divine  of  any  persuasion  will  sub- 
.scribe  to  \l:"  q,  d.  'Tis  false,  and  impossible  to  be  trtie. 
The  inquirer  only  proposing  what  he  ofliered,  as  possible 
for  ought  we  know,  is  not  otherwise  opposed  than  by  as- 
serting it  to  be  impossible.  This  therefore  he  must  say,  or 
he  saith  nothing  to  the  purpose.  And  why  now  is  it  impos- 
sible 1  Because  no  body  said  it  before.  So,  then,  was 
every  thing  that  any  man  first  said ;  but  afterwards,  by  being 
oflen  spoken,  it  might,  it  seems,  at  length  become  true. 
For  any  learned  divines  subscribing  to  it,  I  suppose  he  in- 
tends that  in  the  strict  sense.  And  so  the  inquirer  never 
said  he  would  subscribe  it  himself,  otherwise  than  that  his 
judgment  did  more  incline  to  it,  as  liable  to  less  exception 
than  other  ways  of  defending  the  doctrine  of  the  trinity,  or 
than  denying  it,  which  he  thought  least  defensible  of  all. 

But  now  supposing  one  should  find  learned  divines  of 
the  same  mind,  (and  perhaps  some  may  be  found  more 
confident  than  he,)  I  would  ask  the  considerator,  whether 
he  will  therefore  confess  a  trinity  a  possible  thing'!  If  not, 
he  deals  not  fairly,  to  put  the  inquirer  upon  quoting  autho- 
rities to  no  purpose ;  or  that  he  would  have  them  conclude 
him,  by  whom  nc  wilt  not  be  concluded  himself 

He  seems  indeed  himself  to  have  forgot  the  question 
(with  which  afterwards  he  charges  the  inquirer)  as  it  is  set 
down.  Whether  a  trinity  in  the  Godhead  be  a  possible 
thingi  This  was  the  question,  not  what  John,  or  Thomas, 
or  James  such  a  one  thought  1  But  while  he  pretends  to 
think  no  body  else  is  of  the  inquirer's  mind  in  the  particu- 
lar point  he  is  now  .speaking  to,  i.  e.  the  delicious  society 
the  divine  hypostases  are  supposed  to  have  with  each  other; 
give  me  leave  freely  to  discourse  this  matter.  I  would 
know  what  it  is,  wherein  he  suppo.ses  the  inquirer  to  have 
over-shot  his  mark ;  or  of  what  makes  he  here  so  mighty  a 
wonderment!    It  can  be  but  one  of  these  two  things: — 


ADDRESSED  TO  H.  H.  ABOUT  THE  TRINITY. 


either  that  there  are  three  divine  persons  in  the  Godhead 
really  distinct  -,  or, — that  they  have  (if  there  be)  a  delicious 
society  or  conversation  with  each  other.  Will  he  saj'  the 
former  is  a  singular  opinion  !  or,  that  'tis  novell  Was 
there  never  a  real  trinitarian  in  the  world  before  1  Doth 
he  not,  in  his  own  express  words,  sort  the  inquirer  with 
one,  whom  he  will  not  deny  to  be  a  learned  divine,  p.  43. 
of  these  his  present  considerations,  col.  1.  "  The  author  of 
the  28  propositions,  and  Mr.  H — w,"  as  he  calls  the  inqui- 
rer, "  are  honest  men,  and  real  trinitarians."  By  which 
former  character  he  hath,  I  dare  say,  ten  thousand  times 
more  gratified  his  ambition,  than  by  calling  him  learned  too. 
And  I  believe  he  will  as  little  think  this  a  novel  opinion,  as 
a  singular  one.  Nor  shall  I  thank  him  for  acknowledging 
it  to  have  been  the  opinion  of  the  fathers,  generally,  not 
only  Ante  Nicene  and  Nicene,  but  Post-yUsne  too,  for  some 
following  ages,  unto  that  of  P.  Lombard,  so  obvious  it  is 
to  every  one  that  will  but  more  slightly  search. 

For  my  part,  I  will  not  except  Justin  Martyr  himself, 
whom  I  the  rather  mention,  both  as  he  was  one  of  the 
more  ancient  of  the  fathers,  and  as  I  may  also  call  him, 
the  father  of  the  modalisis;  nor  his  notion  even  about  the 
b  Homoousian-Trinity,  as  he  expressly  styles  it.  For 
though  it  will  require  more  time  than  I  now  intend  to  be- 
stow, to  give  a  distinct  accoimt  of  every  passage  throughout 
that  discourse  of  his,  yet  his  expression  of  the  tp^noi  vTrafj^fwj 
must  not  be  so  taken,  as  if  it  were  to  be  torn  away  from 
its  coherence,  and  from  itself     When  therefore  he  says  the 

TO   itiv  dyivvTirov,    Koi    ysvvnTov^    Ka\   i<nii^tVTav^   the  being  Unbe- 

f:otten,  begotten,  and  having  proceeded,  are  not  the  names  of 
the  essence,  but  (rpdrui  vmip^tfis)  modes  of  stdsiste/ice ;  he 
must  mean  they  are  not  immediately  names  of  the  essence, 
but  mediately  they  cannot  but  be  so.  For  what  do  they 
modify  1  not  nothing.  When  they  are  said  to  be  modes  of 
subsistence,  what  is  it  that  .subsists  1  We  cannot  pluck 
away  these  modes  of  subsistence  from  that  which  subsists, 
and  whereof  they  are  the  modes.  And  what  is  that  1  You 
will  say  the  itia  iaia,  the  mie  essence,  which  he  had  men- 
tioned before ;  and  that  one  essence  is,  'tis  true,  as  perfectly 
one  as  'tis  possible;  for  what  is  of  itself,  and  what  are 
from  that,  to  be  with  each  other,  i.  e.  that  they  are  conge- 
nerous, as  the  sun  and  its  rays,  (according  to  that,  Heb.  i.  3. 
.iiriivyiiiTfiii  TFi!  i6(ni,  the  cffulgency  of  glory,)  or  as  mind,  and 
(where  there  is  nothing  else  but  substance)  consubstantial 
thought  or  word.  Therefore  this  oneness  of  essence  must 
be  taken  in  so  large  and  extensive  a  sense,  as  that  it  may 
sdmit  of  these  differences.  For  so  he  afterwards  plainly 
speak.s,  if  "  h  /lii-,  dycwriira!  cx^' ;  if  the  one  (the  Father)  hath 
his  existence  without  being  begotten,  b  ycrniriii,  another 
(the  Son)  by  being  begotten,  ro  fii,  cjcnapcvnis,  but  that  (the 
Holy  Ghost)  by  having  proceeded,  here  it  befalls  us  to 
behold  differences  (r,i  r«  ii'ocfopas)  or  the  things  that  import 
difference."  There  must  be  a  sense,  therefore,  wherein  he 
understood  this  essence  to  be  most  truly  one ;  and  a  sense 
wherein  he  also  understood  it  to  have  its  ditlerences,  and 
those  too  not  important  ones,  as  being  tmbegotten,  and 
being  begotten,  signify  no  light  diflerences. 

And  in  what  latitude  of  sense  he  understood  the  oneness 
of  essence,  whereof  he  had  before  spoken,  may  be  seen  in 
his  following  explication,  when  what  he  said  he  would 
have  be  aii^'trip-if,more  manifest ;  he  makes  Adam's  pecu- 
liar mode  of  subsistence  to  be  that  he  was  »  yi-n^irdi.  dXXa 
iiia>rXii')il(,  not  begotten,  but  nmde  by  God's  own  hand;  but 
for  them  that  were  from  him,  he  intimates  theirs  to  be,  they 
were  begotten,  not  made.  If  then  you  inquire  concerning 
the  same  essence  that  was  common  to  him  and  them,  you 
still  find  that  man  is  the  ina^eifinav,  the  subject,  whether  of 
formation,  as  to  him,  or  of  generation,  as  to  them.  And 
who  apprehends  not  in  what  latitude  of  sense  the  human 
nature  is  one,  which  is  common  to  Adam  and  his  poste- 
rity^ Though  the  Divine  nature  is  incomparably  more 
one,  which  is  common  to  the  Father,  Son,  and  Spirit ;  as 
we  have  formerly  insisted,  and  shall  further  show  it  cannot 
but  be,  in  all  necessary,  and  continually  depending,  ema- 
nations. 

Yet  I  might,  if  there  were  need,  again  (as  to  this  part) 
quote  the  considerator  to  himself.  For  I  suppose  he  will 
not  disown  the  considerations  in  1693,  in  which,  page  15. 
col.  1.  are  these  words,  "  Dr.  Cudworth,  by  a  great  num- 

b  SkB.  irir. 


ber  of  very  pertinent  and  home  quotations,  hath  proved 
that  his  explication  (1  m.ean  that  part  of  it  which  makes 
the  three  persons  to  be  so  many  distinct  essences,  or  sub- 
stances) is  the  doctrine  of  the  principal  if  not  of  all  the 
fathers,  as  well  as  of  the  Platonists."  And  'tis  added, 
"  and  I,  for  my  part,  do  grant  it."  Upon  the  whole,  then, 
I  reckon  that  as  to  this  first  part,  we  stand  clear  not  only 
to  the  rest  of  the  world,  but  with  this  author  himself,  that 
to  be  a  real  trinitarian  is  not  so  unheard  of  a  thing,  or  what 
no  learned  divine  of  any  persuasion  ever  dreamt  of  before 
the  inquirer.     But  now  for  the 

Second  part.  The  delicious  society  supposed  to  be  be- 
tween (or  rather  among)  the  three  persons.  Is  this  a 
dream  1  and  so  strange  a  one  1  Why,  good  Sir  I  can  you 
suppose  three  persons,  i.  e.  three  intellectual  subsistences, 
perfectly  wise,  holy,  and  good,  coexisting  with,  inexisting 
in,  one  another  to  have  no  society  1  or  that  society  not  to 
be  delicious'!  He  says.  How  can  it  bel  I  say,  How  can 
it  but  be  7  Herein  I  am  sure  the  inquirer  hath  far  more 
company  than  in  the  former.  For  whether  the  three  per- 
sons have  all  the  samenumerical essence, orthreedistinct, 
all  agree  they  most  delightfully  converse.  Will  he  pre- 
tend never  to  have  read  any  that  make  love  (as  it  were  in 
tercurrent  between  the  two  first)  the  character  of  the  third "! 
In  short,  is  it  the  thing  he  quarrels  with  as  singular,  or 
the  wordl  At  the  thing,  supposing  three  persons,  he  can 
have  no  quarrel,  without  quarrelling  with  the  common 
sense  of  mankind.  For  the  word,  he  hath  more  wit  and 
knowledge  of  language  than  to  pretend  to  find  fault  with 
that.  For  lei  him  consult  expositors  (even  the  known  cri- 
tics) upon  the  mentioned  place,  Prov.  viii.  (whom,  in  so 
plain  a  case,  I  will  not  be  at  the  pains  to  quote  and  tran- 
scribe,) and  take  notice  whether  none  read  those  words 
fui  in  dcliciis.  Therefore  I  believe  the  considerator  will 
be  so  ingenuous,  as  to  perceive  he  hath,  in  this  part  of  his 
discourse,  grossly  overshot,  or  undershot,  or  shot  wide  of, 
his  own  mark,  if  indeed  he  had  any,  or  did  not  (letting  his 
bolt  fly  too  soon)  shoot  at  rovers,  before  he  had  taken 
steady  aim  at  any  thing.  In  short,  all  this  dust  could  be 
raised  but  with  design  only,  because  he  could  not  enlight- 
en his  readers,  to  blind  them. 

But  now,  when  he  should  come  by  solid  ar^ment  to 
disprove  the  hypothesis,  by  showing  that  three  individual 
divine  natures,  or  essences,  can  possibly  have  no  nexus,  so 
as  to  become  one  entire  divine  nature,  and,  at  the  same 
time,  (which  this  hypothesis  .supposes,)  remain  still  three 
individual  divine  natures  and  essences,  he  thinks  fit  to 
leave  it  to  another  to  do  it  for  him,  who,  he  says,  if  he 
cannot  prove  this,  can  prove  nothing.  And  when  we  see 
that  proof,  it  will  be  time  enough  to  consider  it. 

In  the  meantime,  I  cannot  here  but  note  what  I  will 
neither,  in  charity,  call  forgery  m  the  considerator,  nor,  in 
civility,  ignorance,  but  it  cannot  be  less  than  great  over- 
sight; his  tzdkot  these  three,  so  vniled  as  to  bearme  one.  The 
inquirer  never  spake  (nor  dreamt)  of  their  becoming  OTie^ 
but  of  their  being  naturally,  necessarily,  and  eternally  so. 

Then  he  comes  to  put  the  question,  as  (he  says)  it  is 
between  the  inquirer  and  the  Socinians.  And  he  puts  it 
thus :  How  three  distinct,  several,  individual  divine  beings, 
essences,  or  substances,  should  remain  three  several  indi- 
vidual substances,  and  yet,  at  the  same  time,  be  united  into 
one  divine  substance  called  God1  One  would  have 
thought,  when  he  had  so  newly  waived  the  former  ques- 
tion, as  wherein  he  meant  not  to  be  concerned,  he  should 
presently  have  put  a  new  one,  upon  which  he  intended  to 
engage  himself  But  we  have  the  same  over  again,  even 
with  the  same  ill  look  of  an  equivalent  phrase  unto  becom- 
ing united  inlo  one,  to  insinuate  to  his  reader,  as  if  his  an- 
tagonist thought  these  three  were  de  novo  united,  not  in 
but  into  one.  Which  he  knew  must  have  a  harsh  sound, 
and  as  well  knew  it  to  be  most  repugnant  to  the  inquirer's 
most  declared  sentiment.  Nor  will  il  be  any  presumption, 
if  1  lake  the  liberty  to  set  down  the  question  according  to 
the  inquirer's  mind,  who  hath  as  much  reason  to  know  it 
as  he;  and  1  am  sure  it  will  be  more  agreeable  to  the 
tenor  of  his  discourse  now  referred  to,  "  Whether  the 
rn  dc'tm,  Or  the  Divine  Being,  may  not  possibly,  for  ought 
we  know,  contain  three  natures,  or  essences,  under  the 
names  of  Father,  Son,  and  Holy  Ghost,  so  far  distinct,  as 


ICO 


A  VIEW  OF  THE  LATE  CONSIDERATIONS 


is  necessary  to  found  the  distinct  predications  or  attributes 
severally  given  them  in  the  Holy  Scriptures,  and  yet  be 
eternally,  necessarily,  naturally,  riially  so  united,  as  not- 
withstanding that  remaining  distinction,  to  be  one  God." 
And  let  us  now  see  what  he  hath  to  say,  first,  to  the  in- 
quirer's illustrations  of  it,  as  possible:  secondly,  what  he 
brings  to  prove  it  impossible. 

As  to  the  former  part,  he  first  falls  upon  what  the  in- 
quirer hath  said  concernmg  the  vegetative,  sensitive,  and 
intellective  natures  in  ourselves.  And  upon  this  he  insists 
so  operously,  as  if  the  whole  weight  of  the  cause  had  been 
laid  upon  it,  and  seems  to  think  the  inquirer  had  forgot 
the  question,  when  he  mentioned  it;  because  he  says, 
those  are  only  distinct  faculties,  not  persons,  or  substances, 
(though  persons  were  not  in  his  question,)  without  ever 
taking  any  notice  of  the  inquirer's  waiving  it,  with  these 
words,  "  that  he  would  content  himself  with  what  wjis 
more  obvious."  But  this  is  all  art:  to  raise  a  mighty 
posse,  and  labour  to  seem  to  those  that  he  believed  would 
read  what  he  writ  only,  not  what  the  other  did,  most  effec- 
tually to  expunge  what  he  saw  was  neglected,  though  not 
altogether  useless  ;  as  we  shall  see  anon. 

In  the  meantime,  it  is  observable  how  needlessly  he  slurs 
himself  in  this  his  first  brisk  onset.  He  says,  ">'o  man 
ever  pretended — that  the  vegetative,  sensitive,  and  intel- 
lective faculties  (or  powers)  are  so  many  distinct,  indi- 
vidual persons,  substances,  or  essences,  we  grant,"  &c. 

What,  did  no  man  ever  pretend  that  these  three  distinct 
natures,  the  vegetative,  sensitive,  intellective,  were  in  man, 
three  distinct  substances,  or  souls,  concurring  by  a  certain 
subordination  in  himi  What  necessity  was  there,  that  to 
heighten  his  triumph,  in  the  opinion  of  his  credulous  fol- 
lowers, he  should,  with  so  glorious  a  confidence,  put  on 
the  vain  and  false  show  of  having  all  the  world  on  his  side ; 
and  herein  either  dissemble  his  knowledge,  or  grossly  be- 
wray his  ignorance  in  the  mere  historj'  of  philosophy ;  and 
most  imprudently  suppose  all  his  readers  as  ignorant,  as 
he  would  seem  ^  What,  did  he  never  hear  of  an  Averroes 
in  the  world  ?  Doth  he  not  know  that  physician  and  phi- 
losopher, and  his  followers,  earnestly  contended  for  what 
he  says  no  man  ever  pretended  to  1  Or  that  divers  other 
commentators  upon  Aristotle,  have  some  abetted,  others  as 
vehemently  opposed,  them  in  it  1  Not  to  insist  also  that 
some  thought  the  Mellcclus  Agcns,  and  Patiens,  to  be  dis- 
tinct substances,  belonging  to  the  nature  of  man,  as  others 
had  also  other  conceits  about  the  former  ?  And  if  he  look 
some  himdreds  of  years  back,  as  far  as  the  time  and  eiiant 
work  of  Nemesius,  bishop  and  philosopher,  (as  he  writes 
himself,)  of  the  nature  of  man,  (who  lived  in  the  time  of 
Gregory  Nazianzen,  as  appears  by  an  epistle  of  his  writ  to 
him,  and  prefixed  to  that  little  book  of  hLs,)  he  will  find 
that  author  takes  notice  there  were  divers  that  took  man 
to  consist  of  mind,  soul,  and  body,  and  that  some  did  doubt' 
whether  ine  mind  superrening  to  the  soul  as  one  to  the  other, 
did  not  make  the  latter  intelligent.  And  in  several  other 
parts  of  that  work,  ea.sy,  if  it  were  necessary,  to  be  recited, 
ne  speaks  it  as  the  judgment  of  some,<i  th«l  the  ■unreason- 
able nature  in  man  did  exist  by  itself,  as  being  of  itself  an 
unreasonable  S(ml,  not  a  part  of  the  reasonable  ;^  accounting 
it  one  of  the  greatest  absurdities,  th^U  the  unreasonable  soul 
shnuld  be  a  part  of  that  whicA  is  reasonable. 

And  he  carries  us  yet  much  further  back,  referring  us  to 
f  Plotinus,  in  whom  any  that  will,  may  read  much  more  to 
that  puruose  in  many  places.  It  matters  not  whether  this 
opinion  oe  true  or  false,  but  a  great  mistake  (or  misrepre- 
sentation) it  was,  to  say  no  man  ever  pretended  to  it.  And 
be  that  as  it  will;  if  all  the  readers  will  suspend  their 
judgments,  that  a  trinity  in  the  Grodhead  is  impossible,  till 
the  considerator  shall  have  proved,  by  plain  demonstra- 
tion, the  concurrence  of  three  such  spirits  (a  vegetative, 
sensitive,  and  intellective)  vitally  united  in  the  constitution 
of  man,  is  a  thing  simply  impossible,  1  believe  he  will  not, 
in  haste,  have  many  proselytes. 

I,  for  my  part,  as  nis  own  eyes  might  have  told  him, 
laid  no  stre.s.s  upon  it;  but  only  mentioned  it  in  transitv, 
as  I  was  going  on  to  what  is  obvious,  and  in  view  to  every 
man,  the  union  between  our  soul  and  body.  Nor  was  I 
solicitous  to  find  this  an  exact  parallel,  as  he  fancies  I 


I  was  obliged  to  do.  What  if  there  be  no  exact  parallel  1 
Will  any  man  of  a  softer  mind,  or  that  is  master  of  his 
own  thoughts,  conclude  every  thing  impossible  in  the  tm- 
creaied  Being,  whereof  there  is  not  an  exact  parallel  in 
the  creation?  If  any  man  will  stand  upon  this,  come 
make  an  argument  of  it,  let  us  see  it  in  form,  and  try  its 
strength. — Whatsoever  hath  not  its  exact  parallel  in  the 
creation,  is  impossible  in  God,  &c. — He  will  sooner  prove 
himself  ridiculous,  than  prove  his  point  by  such  a  medium. 
Tis  enough  for  a  sober  man's  purpose,  in  .such  a  case  as 
we  are  now  considering,  if  we  find  such  things  actually 
are  (or  might  as  easily  be,  as  what  we  see  actually  is) 
among  the  creatures,  that  are  of  as  difficult  conception, 
and  explication,  as  what  appears  represented  in  the  in- 
quirer's hypothesis  concerning  a  trinity.  'Tis  trifling  to 
attempt  to  give,  or  to  ask,  a  parallel  exact  per  omnia.  It 
abundantly  serves  any  reasonable  purpose,  if  there  be  a 
parallel  quoad  hoc,  viz.  in  respect  of  the  facility  or  diffi- 
culty of  conception.  And  though  the  vegetative,  sensi- 
tive, and  intellective  natures  be  not  so  many  distinct  sub- 
stances, a  tiinity  is  not  less  conceivable  in  the  Divine  Being, 
than  three  such  natures,  or  natural  powers,  in  the  one  hti- 
man  nature. 

And  whoever  they  be  that  will  not  simplify  the  Divine 
Being  into  nothing,  (as  the  excellent  author  of  the  28  pro- 
positions speaks,)  must  also  acknowledge  the  most  real 
perfections  in  the  Divine  Being,  though  not  univocal,  but 
infinitely  tran.scendent  to  any  thing  in  us.  And  are  they 
no  way  distinct  1  Let  any  sober  understanding  judge, 
will  the  same  nothing  agree  to  them  all  1  Is  his  know- 
ledge, throughout,  the  same  with  his  efi^eclive  power  7 
Then  he  must  make  himself  For  who  can  doubt  he  k"nows 
himself?  And  is  his  will  the  self-same  undistinguishable 
perfection,  in  him,  with  his  knowledge  ?  Then  the  pur- 
poses of  his  will  must  be  to  effect  all  that  he  can.  For  doth 
he  not  know  all  that  he  can  do?  And  the  complacencies 
of  his  will  must  be  as  much  in  what  is  evil,  as  good,  even 
in  the  most  odious  turpitude  of  the  I'ilest,  and  most  im- 
moral evils !  For  he  knows  both  alike.  I  know  what  is 
commonly  said  of  extrinsical  denominations :  but  are  such 
denominations  true,  or  false  ?  Have  they  any  thing  in  re 
correspondent  to  them,  or  have  they  not  ?  Then  some  dis- 
tinction there  must  be  of  these  perfections  themselves.  If 
so,  how  are  they  distinguished  ! 

And  there  appears  great  reason,  from  God's  own  word, 
to  conceive  greater  distinction  of  the  three  hypostases  in 
his  being,  than  of  the  attributes  which  are  common  to 
them,  as  is  said.  Sober  Inquiry,  page  151.  In  reference 
whereto,  it  is  not  improper  or  impertinent  to  mention  such 
differences,  as  we  find  in  our  own  being,  though  they  be 
not  distinct  sub.-tances.  Less  distinction  in  ourselves  may 
lead  us  to  conceive  the  possibility  of  greater  in  hiro.  in 
whom  we  are  wont  to  apprehend  nothing  but  substarce. 

What  he  adds  concerning  the  union  of  sou]  and  bo<iy  in 
ourselves,  (which  he  cannot  deny  to  be  distinct  substances,) 
is,  from  a  man  of  so  good  sense,  so  surprisingly  strange, 
and  remote  from  the  purpose,  that  one  would  scarce  think 
It  from  the  same  man ;  hut  that  he  left  this  part  to  some 
other  of  the  club,  and  afterwards  wrote  on,  himself,  with- 
out reading  it  over ;  or  this  was  with  him  (what  we  are  all 
liable  toj  some  drowsy  interval. 

Forwnen  he  had  himself  recited  as  the  inquirer's  words, 
or  sense,  "  If  there  be  this  union  between  two  so  contrary 
natures  and  substances,  as  the  soul  and  body,  why  may 
there  not  be  a  like  union  between  two  or  three  created 
spirits?"  he,  without  shadow  of  a  pretence,  feigns  the  in- 
quirer again  to  have  forgot  the  question,  because  soul  and 
body  are  not  both  intelligent  substances.  And  whv,  Sir, 
doth  this  argue  him  to  have  forgot  the  question  ?  'Tis  as 
if  he  expected  a  mtm  to  be  at  the  top  of  the  stairs,  as  soon 
as  he  touched  the  first  step.  In  a  .series  of  discourse,  must 
the  beginning  touch  the  end,  leaving  out  what  is  to  come 
between,  and  connect  both  parts?  What  then  serve  me- 
diums for?  And  .so  farewell  to  all  reasonings,  since  no- 
thing can  be  proved  by  it.self  He  expected,  it  seems,  I 
should  have  proved  "  three  intelligent  natures  might  be 
united,  because  three  intelligent  natures  might  be  united." 

But  say  I  (and  so  he  repeats)  if  there  be  so  near  union 


ADDRESSED  TO  H.  H.  ABOUT  THE  TRINITY. 


161 


between  things  of  so  contrary  natures  as  soul  and  body, 
why  not  between  two  or  three  created  spirits'!  The  ques- 
tion is,  as  he  now  states  it  himself,  why  may  not  three 
intelligent  substances  be  united  1  And  hither  he  (with 
palpable  violence)  immediately  refers,  the  mention  of  the 
union  of  soul  and  body;  and,  says  he,  "  Whj',  Sir,  are 
body  and  soul  intelligent  substances !"  And,  say  I,  But 
why.  Sir,  are  not  the  three  (supposed)  created  spirits  in- 
telligent substances  1  And  now,  thinks  he,  will  my  easy 
admiring  readers,  that  read  me  only,  and  not  him,  say. 
What  a  balBe  hath  he  given  the  inquirer  !  What  an  igno- 
rant man  is  this  Mr. ,  to  talk  ot  soul  and  body,  as  both 

intelligent  substances !  But  if  any  of  them  happen  upon 
the  inquirer's  book  too,  then  must  ihey  say.  How  scurvily 
doth  this  matter  turn  upon  himself!  how  inconsiderate  a 
prevaricator  wels  he  that  took  upon  him  the  present  part  of 
a  oonsiderer,  so  to  represent  him  !  And  I  myself  would 
say,  had  I  the  opportunity  of  free  discourse  with  him  in  a 
corner,  (which  because  I  have  not,  I  say  it  here,)  Sir,  is 
this  sincere  writing  1  Is  this  the  way  to  sift  out  truth  1 
And  I  must  further  say,  this  looks  like  a  man  stung  by  the 
pungency  of  the  present  question.  "  If  soul  and  body, 
things  of  so  contrary  natures,  that  is,  of  an  intelligent  and 
unintelligent  nature,  can  be  united  into  one  (human)  na- 
ture, why  may  not  three  created  spirits,  all  intelligent  na- 
tures, be  as  well  united  into  some  one  thing  1  It  appears 
you  knew  not  what  to  say  to  it ;  and  would  fain  seem  to 
say  something,  when  you  really  had  nothing  to  say,  and 
therefore  so  egregiously  tergiversate,  and  feign  yourself 
not  to  understand  it,  or  that  your  antagonist  did  not  under- 
stand himself  The  inquirer's  scope  was  manifest.  No- 
thing was  to  be  got  by  so  grossly  perverting  it.  Is  there 
no  argument  but  d  pari  ?  Might  you  not  plainly  see,  he 
here  argued  d  fortiirri  J  If  contrary  natures  might  be  so 
united,  why  not  much  rather  like  natures  1 

When  you  ask  me  this  question,  "  Do  not  body  and  soul 
remain  two  substances,  a  bodily  and  a  spiritual,  not- 
withstanding their  concurrence  to  the  constitution  of  a 
mani"  I  answer.  Yes.  And  I  thank  you.  Sir,  for  this 
kind  look  towards  my  hypothesis.  If  they  were  not  so, 
the  mention  of  this  union  had  no  way  served  it.  You 
know  'tis  only  imion,  with  continuing  distinction,  that  is 
for  my  purpose.  I  doubt  you  nodded  a  little,  when  you 
asked  me  that  question  ;  and  I  do  annuere. 

But  when  the  discourse  was  only  of  a  natural  union, 
what,  in  the  name  of  wonder,  made  you  dream  of  a  Christ- 
mas-pie 1  Had  you  writ  it  at  the  same  time  of  year  I 
am  now  writing,  I  should  have  wondered  less.  But  either 
you  had  some  particular,  preternatural  appetite  to  that  sort 
of  delicate;  or  you  gave  your  fancy  a  random  liberty,  to 
make  your  pen  write  whatever  came  to  your  fingers'  end, 
and  that  whirled  you  unaware  into  a  pastry,  and  so,  by 
mere  chance,  you  came  to  have  j'our  finger  iii  the  pie.  Or 
you  thought  to  tn,'  whether  this  wild  ramble  might  not  issue 
as  luckily  for  you,  as  Dr.  Echard's  jargon  of  words  for- 
tuitously put  together  (to  ridicule  Hobbes's  fatal  chain  of 
thoughts)  at  length  ending  in  a  napkin ;  which  was  mighti- 
ly for  your  turn,  in  your  present  ease. 

But  upon  the  whole  matter,  when  you  let  your  mind  so 
unwarily  be  in  patinis,  your  cookery  quite  spoiled  your 
philosophy.  Otherwise,  when  you  had  newly  read  those 
words  in  the  Sober  Inquiry,  as  I  find  you  had,  page  138. 
"  Waivingthe  many  artificial  unions  of  distinct  things,  that 
united,  and  continuingdistinct,  make  one  thing  under  one 
name,  I  shall  only  consider  what  is  natural,"  you  would 
never  let  it  (your  mind,  I  mean  so  fine  a  thing)  be  huddled 
up,  and  sopped,  with  meat,  plums,  sugar,  wine,  in  a 
Christmas-pie ;  or  have  thought  that  the  union  of  a  human 
soul  with  a  human  body  was  like  such  a  jumble  as  this. 
I  believe  when  .some  among  the  ancients  made  use  of  this 
union  of  soul  and  body,  (as  I  find  they  have,)  to  represent 
a  very  sacred,  viz.  the  hj-postatical  one,  they  little  thought 
it  would  be  so  debased ;  or  that  any  thing  would  be  said 
of  it  so  extravagant  as  this.  And,  if  we  design  doing  any 
body  good  by  writing,  let  us  give  over  this  way  of  talk,  lest 
people  think,  what  I  remember  Cicero  once'  said  of  the 
Epicureans  arguing,  that  they  do  not  so  much  consider, 
as  sortiri,  cast  lots  what  to  say.  But  now  'tis  like  we  may 
come  to  some  closer  discourse.  We  see  what  is  said  to 
the  inquirer's  elucidation  of  his  hypothesis  to  represent  it 


possible,  which  by  mere  oversight  and  incogitance  (as  I 
hope  now  appears)  was  too  hastily  pronotmced  an  over- 
sight, or  incogiiancy. 

•2.  We  are  next  to  consider  what  he  says  to  prove  it  im- 
possible. And  so  far  as  I  can  apprehend  the  drift  of  the 
discourse,  what  he  alleges  will  be  reduced  to  these  two 
heads  of  argument,  viz. — that  three  such  hypostases  (or 
subsistcnts,  as  I  have  chosen  to  call  them)  can  have  no 
possible  nexus,  by  which  to  be  one  God:  (1.)  Because 
they  are  all  supposed  intelligent :  ('2.)  Because  they  can 
neither  be  said  to  be  finite,  nor  infinite.  He  should  not 
therefore  have  said  the  hypothesis  was  mere  incogitance 
and  oversight ;  for  he  knows  I  saw,  and  considered  them 
both;  (in  the  Sober  Inquiry  itself:  the  former,  page  138, 
the  latter,  page  143,  with  page  149,)  and  thought  them  un- 
concluding  then,  as  I  slill  think.  Nor  do  I  find  the  con- 
siderer  hath  now  added  any  strength  to  either  of  them. 
But  I  shall,  since  he  is  importune,  go  to  the  reconsidera- 
tion of  them  with  him.     And, 

(1.)  As  to  the  former,  Icannot  so  much  as  imagine  what 
should  make  him,  confessing  (which  he  could  not  help) 
the  actual  union  of  an  intelligent  and  unintelligent  being, 
deny  the  possible  union  of  intelligent  beings.  He  seems 
to  apprehend  many  dangerous  thmgs  in  it,  that  if  he  can- 
not reason  he  may  fright,  a  man  out  of  it,  and  out  of  his 
wiis  too.  It  will  infer  associating,  discoursing,  solacing. 
But  where  lies  the  danger  of  all  this  ?  or  to  whom  is  it 
dangerous?  He  .'^ays  it  introduces  three  omniscient,  al- 
mighty Beings,  as  I  expressly  call  them,  associating,  &c. 
But  he  cites  no  place  where,  and  I  challenge  him  to  name 
any  persons  among  whom,  I  so  expressly  called  them.  He 
may  indeed  tell  where  I  blamed  himforrepreseniingsome 
of  his  adversaries,  as  affirming  three  Almighties,  and  de- 
nying more  than  one;  but  that  is  not  expressly  calling 
them  so  m5-self.  And  he  may  know  in  time  'lis  one  thing 
expressly  to  call  them  so,  and  another  to  put  him  (as  he  is 
concerned)  to  disprove  it. 

Aye,  but  it  will  further  infer  trilheism.  It  will  make 
three  Gods.  And  if  this  be  not  to  make  three  Gods,  it  can 
never  be  made  appear  that  the  pagans  held  moiegods. 
Yes,  if  there  be  no  natural,  %'ital  ■ne.rvs,  if  they  be  united  in 
one,  of  which  the  pagans  never  talked  :  or,  if  ihey  be  co- 
ordinate, not  subordinate,  as  Dr.  Cudworlh  speaks.  And 
I  add,  if  that  subordination  be,  not  arbitrary,  but  by  neces- 
sani',  natural,  continual  emanation  of  the  second  from  the 
first,  and  of  the  third  from  both  the  other  ;  so  as  that  their 
goings  forth  may  be  truly  from  everlasting,  as  is  said 
of  the  one,  and  may  as  well  be  conceived  of  another  of 
them. 

I  would  have  the  trinitarians  be  content  with  the  re- 
proach of  falling  in,  quoud  hoc,  with  Plato;  and  not  en\7- 
their  antagonists  the  honour  of  more  closely  following 
Mahomet.  And.  Sir,  there  is  more  paganism  in  denying 
this,  and  the  divine  revelation  upon  which  it  is  grounded, 
than  in  supposing  it. 

No.  But  there  can  be  no  such  7!cj-KS.  Conversation,  con- 
sociation, mutual  harmony,  agreement,  and  deleclaiion — 
cannot  be  conceived,  but  between  beings  so  distinct  and 
diverse,  that  they  can  be  one  in  no  natural  respect,  but 
only  in  a  civil,  or  economical.  This  is  loud,  and  earnest. 
But  why  can  there  not  1  Setting  aside  noise  and  clamour, 
I  want  to  know  a  reason,  why  intelligent  beings  may  not 
be  as  intimately  and  naturally  united  with  one  another,  as 
unintelligent  and  intelligent  1  and  if  so,  why  such  union 
should  spoil  mutual  conversation  and  delight !  Perhaps 
his  mind  and  mine  might  not  do  well  together  :  for  he  can- 
not conceive,  and  I,  for  my  part,  cannot  but  conceive,  that 
most  perfect  intelligent  natures,  vitally  united,  must  have 
the  most  delightful  conversation,  harmony,  and  agreement 
together;  and  so  much  the  more,  by  how  much  the  more 
perfect  they  are,  and  by  how  much  more  perfect  their 
union  is. 

Whereas  then  I  expect  a  reason,  why  intelligent  beings 
cannot  be  capable  of  natural  union,  and  no  other  is  given 
me,  hut  because  they  are  intelligent.  And  again,  why  such 
beings  naturally  united  cannot  converse,  and  no  other  is 
given  me,  but  because  they  are  naturally  united,  t.  e.  such 
things  cannot  be,  because  they  cannot  he.  By  how  much 
the  less  such  reasons  have  to  convince,  they  have  ilie  more 
to  confirm  me,  that  the  hypothesis  I  have  proposed  is  not 


IbS 


A  VIEW  OF  THE  LATE  CONSIDERATIONS 


capable  of  being  disproved.  And  for  my  increased  con- 
fidence I  must  profess  myself  so  far  beholden  to  the  con- 
sdderalor. 

This,  in  the  mean  time,  I  do  here  declare,  that  I  see  not 
BO  much  as  the  shadow  of  a  reason  from  him,  why  three 
spiritual  or  intelligent  beings  cannot  be  naturally  and 
Titally  united  with  each  other,  with  continuing  distinction, 
so  as  to  be  really  and  truly  one  thing.  If  they  cannot,  1 
would  know  why  1  i.  e.  Why  they  cannot  as  well,  or  much 
rather  than  the  soul  and  body,  so  as  to  be  one  entire  man. 
If  they  can,  such  a  created  union  is  acknowledged  pos- 
sible; which  is  all  that  part  of  our  di-'course  contends  for. 
And  'tis  enough  for  our  present  purpose ;  for  this  will  be 
a  union  of  hjwaiina,  i.  e.  of  things  of  the  same  nature,  the 
soul  and  body  are  erEpomn.i,  i.  e.  things  of  very  different 
natures.  And  it  sufficiently  prepared  our  way,  as  was  in- 
tended, to  advance  further,  and  add. 

Thai  if  such  a  created  or  made  union  be  possible,  it 
cannot  be  understood  why  a  like  uncreated  or  unmade 
union  should  be  thought  impossible. 

And  if  it  be  possible,  the  noisy  clamour,  that  a  trinity  in 
the  Godhead  is  impossible,  or  that  it  will  infer  tritheism, 
must  cease,  and  be  hushed  into  everlasting  silence.  Or  if 
it  shall  still  be  resolved  to  be  kept  up,  to  carry  on  the 
begun  humour,  can  only  serve  to  fright  children,  or  un- 
thinking people  ;  but  can  never  be  made  articulate  enough, 
to  have  any  signification  with  men  of  sense.  For  when  the 
Father  is  acknowledged  on  all  bands  to  be  the  original,  or 
fountain-being,  existing  necessarily  and  eternally  of  him- 
self;  the  Son  existing  by  eternal  promanation  necessarily 
of,  and  from,  and  in  the  Father ;  the  Holy  Ghost  of  and 
in  them  both ;  these,  because  they  all  exist  necessarily, 
cannot  but  be  each  of  them  God,  and,  because  they  exist 
in  necessary,  natural,  eternal  union,  cannot  but  be  one 
God. 

And  he  that  shall  attempt  to  make  tritheism  of  this,  will 
sooner  prove  himself  not  a  third  part  of  a  wi.se  man,  than 
from  hence  prove  three  Gods.  We  may  truly  and  fitly 
say,  the  Father  is  God,  the  Son  is  God,  the  Holy  Ghost  is 
God;  but  that  form  of  speech,  the  Father  is  a  God,  the 
Son  is  a  God,  the  Holy  Ghost  is  a  God,  I  think  unju.sti- 
fiable.  The  former  way  of  speaking  well  agrees  with  the 
homo-ounotes  o(  the  Deity,  the  substance  whereof  is  con- 
generous. You  may  filly  say  of  three  drops  of  the  same 
water,  they  are  each  of  them  water.  But  if  you  should 
say  they  are  each  of  them  a  water,  one  would  understand 
you  to  mean  they  were  all  drops  of  .so  many  different  sorts 
of  water.  I  do  upon  the  whole  judge  the  substance  or 
essence  of  the  three  hypostases  to  be  as  perfectly  one,  as 
can  possibly  consist  with  the  emanation  of  some  from  other 
of  them.    But  now  next, 

(2.)  In  his  way  to  his  .second  topic  of  argumentation,  he 
is  guilty  of  a  strange  sort  of  omission,  i.  e.  he  twice  over 
saj's  he  will  omit,  what  he  greatly  insists  upon,  as  a  mighty 
matter,  that  this  (meaning  the  inquirers  hypothesis)  is 
heresy  among  those  of  his  own  party,  whether  they  be  the 
nominal  or  the  real  trinitarians;  who  all  agree,  thai  each 
of  the  divine  persons  is  perfect  God,  in  the  most  adequate 
and  perfect  sen.se ;  and  this  too,  as  such  person  is  con- 
sidered sejtmctly,  or,  as  the  Athanasian  creed  speaks,  by 
himself,  &c. 

To  this  I  only  say,  in  the  first  place,  that  if  this  weigh 
any  thing,  it  ought  in  rea-son  to  be  as  heavy  upon  him,  as 
me;  for  I  believe  the  same  people  that  will  call  this  ac- 
count of  the  trinity  heresy,  will  call  his  denial  of  it  heresy 
much  more.  But  if  he  be  not  concerned  at  that,  I  am  the 
more  obliged  to  him,  that  he  hath  a  kinder  concern  for  me 
than  himself  And  if  he  really  have,  let  it  ease  his  mind 
to  know,  that  let  the  opinion  be  heresy  never  so  much,  I, 
for  my  part,  am  however  resolved  to  be  no  heretic,  as  he 
and  they  may  well  enough  see,  by  the  whole  tenor  of  that 
discourse. 

But  yet  I  humbly  crave  leave  to  differ  from  hira  in  this, 
as  well  as  in  greater  matters.  I  am  apt  enough,  indeed,  to 
think  that  the  nominal  trinitarians  will  judge  the  opinion 
of  the  real  trinitarians  to  want  truth;  and  the  real  will, 
perhaps,  more  truly  judge  Ihcirsio  want  .sense.  But  neither 
the  one  nor  the  other  will  say  that  each  of  the  divine  per- 
sons is  perfect  God,  in  the  most  adequate  and  perfect 
%  Qutc9tionc8  aliee. 


sense.  For  both  cannot  but  agree  that  God,  in  the  most 
adequate  and  perfect  sense,  includes  Father,  Son,  and 
Holy  Ghost ;  but  they  will  none  of  them  say  that  each,  or 
any,  of  the  persons  is  Father,  Son,  and  Holy  Ghost.  And 
I  am  very  confident,  he  that  shall  so  represent  them,  will 
betray  them  by  it  into  such  inconveniences,  and  so  much 
against  their  mind  and  intent,  that  if  ever  they  did  trust 
him  as  I  believe  they  never  did  this  considerator,  to  ex- 
press their  sense  for  them,  they  never  will  do  it  more.  As 
for  Athanasius  himself,  who.se  creed  he  mentions,  though 
he  often  speaks  of  an  equality  of  the  persons  in  point  of 
Godhead:  (torn.  2.  p.  576.)  yet  he  most  expressly  excepts 
the  differences  (which  I  take  to  be  very  important)  of  being 
unbegotlen,  begotten,  and  proceeding.  And,  which  is  a 
difference  with  a  witness,  m  his  questions  and  answers, 
he  asks,  "How  many  causes  are  there  in  God  T'  (p.  11. 
TTifiru  dii-i'ii,)  and  answers,  "  one  only,  and  that  is  the 
Father."  And  then  asks,  (Q.  12.  jtiSm  dinard)  "How 
many  effects,  or  things  caused  1"  And  answers,  "  two,  the 
Son  and  the  Spirit."  And  adds,  "  the  Father  is  called  a 
cause,  because  he  begets  the  Son,  and  sends  out  the  Spirit; 
the  Son  and  Spirit  are  said  to  be  caused,  because  the  Son 
is  begotten,  and  doth  not  beget;  the  Spirit  is  sent  forth, 
and  doth  not  send."  Now  can  he  be  thought  all  this 
while  to  mean  an  absolute  equality  1  And  whereas  he  uses 
the  term  imvaiuioi,  which  our  author  renders  sejuncUy,  or 
fry  himself,  that  he  may  make  it  seem  opposite  to  what  is 
said  by  the  inquirer,  page  156.  I,  for  my  part,  say,  as 
Athanasius  doth,  that  each  of  these  persons  is  fmaliKus, 
sini;ly  God,  and  Lord  ;  but  I  say  not,  as  he  doth  not,  (and 
he  denies  what  the  Sober  Inquiry  denies,  in  the  mentioned 
place,)  "  that  any  one  of  the  persons  sejunctly,  is  all  that 
is  signified  by  the  name  of  God  ;"  which  words  this  author 
slily  leaves  out,  for  what  purpose  he  best  knows.  But  his 
purpo.se,  be  it  what  it  will,  can  no  longer  be  served  by  it, 
than  till  the  reader  shall  take  the  pains  to  cast  back  his 
eye  upon  the  Sober  Inquiry,  vide  page  141.  And  I  must 
here  put  the  considerator  in  mind  of  what  I  will  not  sup- 
pose him  ignorant,  but  inadvertent  only,  at  this  time; 
That  one  may  be  sejoined  or  abstracted  from  another  two 
ways,  or  by  a  twofold  abstraction,  precisive  or  negative  : 
that  we  may  truly  say  of  the  Father,  Son,  or  Holy  Ghost, 
that  the  one  of  them  is  or  is  not  God,  abstracting  from 
both  the  other,  accordingly  as  you  differently  abstract.  If 
you  abstract  any  one  of  the  persons  from  both  the  other  by 
precisive  ahstraction,  and  each  of  them  is  God  or  Lord, 
ftitvaliKiS!  or  singly  considered  ;  but  if  by  negative  abstrac- 
tion, you  sever  any  one  from  the  other,  so  as  to  say  the 
one  is  God,  and  not  the  other,  or  any  one  is  all  that  is 
signified  by  the  name  of  God,  I  deny  it,  as  before  I  did; 
for  so  you  would  exclude  the  other  two  the  Godhead; 
which  is  but  what  was  expressly  enough  said.  Sober  In- 
quiry, page  141.  The  Father  is  God,  but  not  excluding 
the  Son  and  the  Holy  Ghost;  the  Son  is  God,  but  not 
excluding — &c. 

And  if  (as  this  author  quotes)  we  are  compelled  by  the 
Christian  verity  so  to  speak,  I  wonder  it  should  not  com- 
pel him,  as  it  is  Christian  verity,  or  at  least  as  it  is  verity, 
as  well  as  the  rest  of  Christians,  or  mankind.  Why  hath 
he  only  the  privilege  of  exemption  from  being  coiiipelled 
by  truth  1  Athanasius's  word  is  arayxn^ii'tfta.  we  are  ne- 
cessitated ;  and  if  the  considerator's  own  translation  grieve 
him,  he  might  relieve  himself  by  considering  that  all  ne- 
cessity is  not  compulsive.  And  because  he  hath  brought 
me  to  Athanasius,  1  shall  take  the  occasion  to  say,  I  can- 
not apprehend  him  to  have  any  sentiment  contrary  to  this 
hypothesis.  His  business  was  against  the  Arians,  or  the 
Ariomanites  (as  he  often  called  them,  as  sj-mbolizing  also 
with  Manes.)  And  because  with  them  the  controversy 
was,  "  whether  the  Son  and  Spirit  were  creatures'!"  in 
opposition  hereto  he  constantly  asserts  their  con.substan- 
tiality  with  the  Father,  never'  intending  (for  aught  that 
appears)  that  their  being  was  numerically  the  same  with 
his ;  but  of  the  same  kind,  uncreated,  coe,s,sential,  coeternal 
with  his  own.  For  so  he  expressly  .speaks  in  his  e  olheT  or 
additional  questions,  i.  «.  asking  (quest.  6.)  "  How  many 
es.sences  iniircis  oialas,  i.  e.  how  manv  sorts  of  essence  (as  the 
answer  will  direct  us  to  understand  it)  do  you  acknowledge 
in  God  V 


ADDRESSED  TO  H.  H.  ABOUT  THE  TRINITY. 


163 


The  answer  is,  I  say,  "  one  essence,  one  nature,  one 
form,"  {fiopipni',)  and  adds,  "  one  kind,"  {h  yiwt,)  which 
sufficiently  expounds  all  the  rest.  He  acknowledged  no 
different  kinds  of  essence  or  nature  in  the  Godhead,  but 
that  one  only,  which  was  eternal  and  uncreated ;  agreea- 
bly to  what  he  elsewhere  says  ^  against  the  followers  of 
Sabellius.  "  'Tis  impossible  things  not  eternal  beings,  not 
partaking  Godhead,  should  be  ranked  or  put  in  the  same 
order  with  the  Godhead."  Afterwards  speaking  of  the 
Father  and  the  Son,  he  says,  tuioHtus  irit>  'uiof  naKiirui.  the 
one  is  such  (not  the  same)  as  the  other,  the  other  such  as 
he.  And  that  the  Son  was  not  to  be  conceived  under  ano- 
ther species,  (va9'  iVcpoi/  uioi,)  not  under  a  strange  and  fo- 
reign character,  {^hov  yapnurnfu,)  but  was  God  as  the  Fa- 
ther. And  I  appeal  to  any  man  s  understanding  and  con- 
.science,  if  that  great  author  believed  a  numerical  sameness 
of  essence,  common  to  the  three  persons,  what  should 
make  him  blame  the  Sabellians  for  i  making  the  Son 
fioiioovaiiiii,  not  hftooicioi',  when  by  the  latter,  in  that  case,  he 
must  mean  the  same  tiling  as  by  the  former  1 

In  the  forecited  questions,  he  expressly  says  we  were  to 
acknowledge  in  the  Deity  rpia  aTOjiix,  three  individiials. 
Answer  to  question  7.  ■>ihi  jn-ius.  And  elsewhere  he  as 
distinctly  asserts  rpia  Trpiyfiara,  three  things.  And  what 
could  he  mean  by  three  things,  not  three  deities,  (as  he 
often  inculcates,)  but  he  must  certainly  mean  three  enti- 
ties, three  essences ;  for  by  three  things,  he  could  not  pos- 
sibly mean  three  non-entities,  or  three  nothings.  His 
great  care  plainly  was  to  assert  the  true  Deity  of  the  Son 
and  Spirit,  or  their  pre-eternily,  or  that  it  could  never  be 
said  (Jir  on  ovK  vy)  there  was  a  time  when  they  were  not, 
which  he  inculcates  in  a  hundred  places,  still  insisting 
that  one  deity,  one  essence  was  common  to  them,  but  still 
with  distinction ;  and  as  warmly  inveighs  against  Sabellius 
and  P.  Samosatensis,  as  against  Arius,  every  whit. 

And  that  which  puis  his  meaning  quite  out  of  doubt,  k 
speaking  how  the  Father,  Son,  and  Spirit,  though  of  one 
and  the  same  sort  of  essence,  are  three  hypostases,  he  plainly 
says  the  nature  wherein  they  partake  is  so  one,  as  the  hu- 
man nature  is  one  in  all  men.  We  men,  saith  he,  consist- 
ing of  a  body  and  a  soul,  are  all  /liut  fiircwf,  »ai  aiaw,  of 
one  nature  and  substance,  or  essence  ;  but  we  are  many  hy- 
postases. And  to  the  same  purpose  (Dial.  2.  de  Trinitate) 
his  anomecos  comparing  the  Father,  Son,  and  Spirit,  to  a 
bishop,  presbyter,  and  deacon,  he  brings  in  the  orthodox 
saying,  they  have  all  the  same  nature,  being  each  of  them 
man  ;  as  an  angel,  a  man,  and  a  horse,  have  different  na- 
tures. 

In  the  mean  time,  because  men  are  not  inseparably  and 
vitally  united  with  one  another,  as  the  Divine  Persons  are, 
and  cannot  but  be,  by  reason  of  the  necessarv,  eternal,  per- 
petual emanation  of  the  two  latter  from  the  first,  they  can- 
not admit  to  be  called  one  man,  as  the  three  persons  in  the 
Godhead  are,  and  cannot  but  be  one  God.  Insomuch  as 
these  three  Divine  Persons  partake  real  Godhead  (as  ex- 
isting necessarily  each  of  them)  they  are  each  truly  God ; 
but  because  they  partake  it  in  necessary,  eternal,  vital 
union ;  and  so  that  the  first  is  the  radix,  the  second  perpe- 
tually springing  from  the  first,  and  the  third  from  both  the 
other,  they  are  therefore  together  one  God  as  branches, 
though  really  distinct  from  each  other,  and  the  root,  are 
altogether  notwithstanding  but  one  tree,  and  all  homoousial, 
or  consubstantial  to  one  another  :  which  is  an  illustration 
familiar  with  the  ancients.  And  if  there  be  any,  now-a-days, 
that  will  call  this  heresy,  (though  as  I  said,  I  will  be  no  he- 
retic however,)  yet  if  I  must  make  a  choice,  I  had  rather 
be  a  heretic  with  the  Ante-Nicene  and  Nicene  fathers,  and 
Post  Nicene,  for  ought  appears  to  the  contrary,  through 
some  following  centuries,  than  be  reputed  orthodox  with 
P.  Lombard,  &c.  whom  a  German  divine,  not  of  meanest 
account,  calls  "  one  of  the  four  evangelists  of  antichrist." 

But  having  now  done  with  what  he  said  he  would  omit, 
but  did  not,  (though  he  might  to  every  whit  as  good  pur- 
pose,) we  come  to  what  he  overlooks  not,  because  (he  inti- 
mates) he  cannot.  And  let  us  see  whether  he  looks  into 
it,  to  any  better  purpose  than  if  he  had  quile  overlooked  it. 
He  is  indeed  the  more  excusable  that  he  overlooks  it  not, 

h  Contra  Sabellii  Gregalea. 

i  E«».  nir.  Tom  1  p.  241.  Edit.  Paris. 

k  Tractat.  de  Definitionibua,  Tom.  2. 45.  ubi.  vid-  pluia. 


because  (he  says)  he  could  not.  In  that  case  there  is  no 
remedy.  Nor  do  I  see  how  he  well  could,  when  the  sober 
inquirer  had  once  and  again  so  directly  put  it  in  his  view, 
and,  as  was  said,  objected  it  to  himself  But  he  thinks, 
however,  to  make  an  irrefragable  battering  ram  of  it, 
wherewith  to  shiver  this  doctrine  of  the  trinity  all  to 
pieces ;  and  he  brings  it  into  play  with  the  two  horns  before 
mentioned.  The  Father,  he  says,  for  instance,  is  either 
infinite  in  his  substance,  his  wisdom,  his  power,  his  good- 
ness, or  he  is  not.  With  the  like  pompous  apparatus,  and 
even  in  the  same  terms,'  I  find  a  series  of  argumentation 
is  by  a  noted  sceptic  adorned,  and  set  forth  against  the  be- 
iiig  of  any  God  at  all.  If  there  be  any  Divine  Being,  'tis 
either  finite  or  infinite,  tf-c.  And  he  reasons  upon  each 
head,  as  the  matter  could  admit,  and  probably  thought  as 
well  of  the  performance  as  our  author  doth  of  his. 

But  let  us  see  how  much  to  the  purpose  our  author  uses 
it  in  the  present  ca.se.  The  inquirer  had  represented  three 
really  distinct  subsistents  in  the  Godhead  as  possible,  for 
ought  we  ktiow,  not  presuming  to  determine  herein,  this 
way  or  that,  beyond  what  is  plain  in  itself,  or  plainly  re- 
vealed. And  so  still  he  thinks  it  may  be,  for  ought  he  knows ; 
for  he  professes  not  to  know  any  thing  to  the  contrary.  Yes, 
saith  the  considerator,  hut  1  do.  No  doubt,  if  any  man. 
But  say  I,  How  know  you  ?  I  know,  saith  he,  they  can 
neither  be  finite  nor  infinite,  therefore  there  can  be  no  such 
thing  at  all.  But,  say  I,  do  you  know  what  infinite  is,  or 
can  you  comprehend  it  i  "  Yes,  very  well,  says  he,  for  I 
have  an  infinite,  all-comprehending  mind.  What  a  cy- 
clopic  understanding  is  this!  Nay,  and  he  pretends  he 
ran  comprehend  the  very  being  of  God  (otheiMise  all  re- 
ligion must  cease)  after  he  had  granted,  "we  (including 
himself)  cannot  comprehend  the  least  spire  of  grass." 
And  yet  that  being  of  God  is  nothing  else  with  him,  but 
existence,  (;.  e.  not  to  be  nothing,)  which  he  there  vafrous- 
ly  inserts,  but  very  imprudently ;  for  every  one  sees  he 
said  it  only  to  avoid  the  purpose  he  was  to  speak  to,  and 
so  said  it  not  to  any  present  good  purpo.se  at  all ;  as  if  it 
had  been  the  bishop's  word,  and  all  one  with  God's  being. 
'Tis  true  that  his  being  includes  his  existence:  but  hath 
he  therefore  a  clear,  distinct,  and  adequate  conception  what 
God  is,  because  he,  indistinctly,  conceives  a  being,  vulgar- 
ly signified  by  the  name  of  God,  doth  exist  "!  Bring  the 
mailer  to  creatures,  and  because  he  knows,  as  he  may  by 
the  sight  of  his  eye,  that  such  a  creature  exists,  doth  he 
therefore  understand  its  nature  1  Existence  is  to  be  extra 
causas,  and  this  is  common  to  all  creatures ;  as  to  be  ne- 
cessarily, and  without  a  cause,  is  peculiar  to  God.  If 
therefore  existence  and  their  being  be  all  one,  all  creatures 
are  the  same,  and  difi'er  not  from  one  another;  for  to  be 
extra  cavsas  is  that  wherein  they  all  agree.  And  extend 
it  further,  as  existence  is  to  be,  in  rerum  natvra,  abstract- 
ingfrom  being  caused,  oruncaused  ;  and  so  God  and  crea- 
tures will  be  all  one.  And  see  whether  this  will  not  make 
all  religion  cease  loo  1 

But  if  he  say,  though  existence  abstractly  taken  distin- 
guishes not  God  from  creatures;  yet  his  existence  doth 
distinguish  him.  Very  true ;  but  that  leads  us  back  to 
the  consideration  of  his  being,  of  what  sort  that  is.  Which, 
therefore,  if  he  had  pleased,  he  might  as  well  have  let 
stand  before  as  it  was ;  and  might  have  considered  that 
existence,  and  that  which  doth  exist,  are  not  of  the  same 
import.  Or  that  it  is  not  all  one,  to  say  that  God  doth  ex- 
ist, and  what  he  is  that  doth  exist. 

But  it  will  be  worth  the  while  to  examine  alittle  further 
this  author's  comprehension  of  infinites.  He  says  it  is  to 
have  a  clear,  distinct,  and  adequate  conception  of  them; 
so  he  comprehends  the  infinite  attributes  of  God.  His 
eternity,  i.  e.  that  duration  by  which  he  is  without  all  he- 
ginning  and  end.  This  tells  us  what  it  is  not.  But  doth 
it  tell  us  what  it  is?  q.  d.  An  infinite  duration  is  a  bound- 
less duration :  a  grammatical  definition  !  or  rather  a  mere 
translation  of  Latin  into  English.  And  .so  he  might  teach 
a  mere  Latinist  what  boundless  is,  hy  turning  the  English 
back  again  into  Latin.  And  greatly  halh  he  edifietj  his 
disciple!  As  much  as  he  should,  without  such  change  of 
language,  by  saying  invasion  is  invasion.     And  doth  he 

lo/ievoi'  p  aiTctpov,  &c.   Sext.  Emiiir.  advcriui 


164 


A  VIEW  OP  THE  LATE  CONSIDERATIONS, 


give  any  better  account  of  infinite  wisdom  and  power  t 
Are  his  conceptions  of  them  clear  and  distinct  ■?  'Tis  pos- 
sible to  know  much,  and  not  be  very  wise.  I  do  not  think 
that  therefore,  which  he  f;ives,  a  very  good  account  of 
wisdom,  A^ain,  knowing  is  doing  somewhat.  He  speaks 
not  now  of  making  this  or  that,  but  more  generally  of  do- 
ing any  thing.  Nor  doth  any  one  know  any  thing,  but 
■what  he  can  know.  Therefore  his  wisdom  is  power ;  for 
so  is  an  ability  to  know,  power,  as  truly  as  an  ability  to  do 
any  thing  else.  Here  is  confusion,  therefore,  instead  of 
distinction.  And  to  the  comprehending  any  thing,  I 
should  think  it  as  requisite  a  man's  conception  be  true  as 
distinct.  Now  when  he  pretends  to  have  distmct  concep- 
tions of  God's  infinite  wisdom  and  power,  and  if  also  his 
conceptions  be  true,  these  infinite  attributes  ate  distinct. 
I  am  sure  he  comprehends  them  not,  if,  whereas,  he  clear- 
ly conceives  them  distinct,  they  are  not  so.  But  if  they 
are  distinct,  they  are  distinct,  what  t  Substances '!  or  ac- 
cidents 1  If  the  former,  according  to  him,  distinct  divine 
substances  must  be  distinct  Gods.  If  the  latter,  let  him 
weather  the  difficulties  as  he  can  of  admitting  accidents 
in  the  Divine  Being.  Either  way,  he  must  as  little  pre- 
tend to  believe  an  omnimodous  simplicity  there,  as  the  in- 
quirer. But  would  he  then  have  him  give  better  and  ful- 
ler conceptions  of  these  infinite  attributes,  or  rather  of  the 
infinity  of  them,  which  is  his  present  business  1  No,  no, 
that  is  none  of  the  inquirer's  part.  He  pretends  not  to 
comprehend  infiniteness.  'Tis  enough  for  07ie,  among  mor- 
tals, to  offer  at  that  ingens  ausnm,  so  great  a  thing ! 

When  again  he  says  his  conception  of  the  infinite  di- 
vine wisdom,  power,  &c.  is  adequate,  telling  us  they  are 
those  properties  whereby  God  knows,  and  can  do,  whatso- 
ver  implies  not  a  contradiction  to  be  known,  and  done.  I 
ask,  but  doth  he  comprehend  in  his  mind  all  those  things 
which  it  implies  not  a  contradiction  for  him  to  know  and 
do  !  If  not,  what  is  become  of  his  adequate  conception  1 
He  may  so  comprehend  all  that  the  most  learned  book 
contains,  because  he  knows  the  title,  or  something  of  its 
cover;  and  he  hath  a  very  adequate  conception  of  all  that 
is  contained  in  the  universe,  because  he  has  some  general 
notion  of  what  is  signified  by  the  word  world.  Let  him 
then  pretend  as  long  as  he  please  to  comprehend  infinite- 
ness, no  sober  man  will  believe  him,  and  the  less  because 
he  pretends  it.  If  he  put  his  mind  upon  the  trial,  and  deal 
justly  and  truly  when  he  hath  tried,  I  would  ask  him,  let 
him  put  the  notion  of  infiniteness  upon  what  he  pleases, 
space,  for  instance,  whether,  as  he  thinks  away  any  what- 
soever bounds  of  it,  new  ones  do  not  immediately  succeed ; 
and  let  him  think  away  those,  whether  still  he  doth  not 
presently  conceive  new  1  Yes,  but  he  can  divert  and  think 
no  more  of  it,  i.  e.  he  can  think  what  infinite  is,  by  not 
thinking!  And  yet,  if  he  did  understand  infinites  never 
so  well,  it  would  be  no  small  spite  to  him  if  a  man  did  but 
assert  the  infiniteness  of  one  of  the  persons,  (the  Father,) 
and  only  iirJjfcii/  as  to  the  other  two,  as  knowing  their  inti- 
mate union  with  him,  makes  his  wisdom,  power,  &c.  as 
truly  theirs,  as  if  it  first  resided  in  themselves;  his  argu- 
ment is  quite  undone  by  it  to  all  intents  and  purposes. 

But  I  shall,  however,  further  state  and  weigh  this  case 
of— knowing,  or  not  knowing,  three  such  hypostases  can- 
not be  infinite;  and, 

1.  Show  what  might  cast  a  thinking  man  upon  suppo- 
sing they  may  be  all  infinite  for  ought  one  knows  : 

2.  Then  consider  the  difficulty  that  is  in  it. 

■■1.  As  to  the  former.  That  the  Father  virtually  (or  emi- 
nently rather)  comprehends  all  being,  created  and  uncrea- 
ted, there  is  no  doubt.  Nor  again,  that  what  is  from  him, 
by  perpetual,  natural,  necessary  emanation,  cannot  but  he 
humoousial  to  himsell',the  Alhanasianditterencesonly  sup- 
posed, of  being  unbegotten,  and  begotten,  &e.  But  how 
to  understand  these  is  the  difficulty  ;  i-  e.  how  the  same 
numerical  nature  is  both  licgotten  iind  not  begotten  ;  nor 
will  1  determine  it.  Let  them  doit  that  can  better.  I  for  my 
part,  as  I  have  said,  as.serl  nothing  in  this  matter,  only  have 

Eroposed  to  be  considered  what  may  be  thought  possible 
erein. 

But  if  any  would  set  themselves  to  consider  this  matter, 

I  would  have  them  take  the  difficulty  they  are  to  consider, 

entirely,  and  as  it  truly  is  ih  itself;  that  they  may  not  be 

n  These  Conaidorulions,  p.  31,  32. 


short  in  their  reckoning.  And  to  that  purpose  to  bethink 
themselves  what  is  the  proper  character  (as  Athanasius, 
and  before  him  Justin  Martyr,  phrase  it)  or  modus  of  the 
Son  (for  instance)  that  'tis  to  be  begotten.  Thii;,  methinks, 
should  bear  very  hard  upon  the  mere  modalisls,  who  here- 
upon must  say,  that  to  be  begotten  is  the  only  thing  begot- 
ten ;  and  so,  consequently,  that  to  he  begotten,  is  the  thing 
that  is  peculiarly  said  to  be  incarnate,  and  that  suffered, 
itc.  For  they  must  assign  that  which  distinguishes  the 
Son  from  the  Father,  otherwise  they  will  make  the  Father 
be  begotten,  which  is  somewhat  harder  than  to  be  Patri- 
passions,  or  to  make  him  to  have  suffisred. 

But  it  must  also  be  upon  the  matter  even  the  same  diffi- 
culty, to  say,  "  the  same  numerical  nature,  with  the  modus, 
is  begotten."  For  then  the  same  numerical  nature  must  still 
be  both  unbegotten,  and  begotten,  whichis  very  hard.  And 
if  they  reply.  Yes,  but  under  a  distinct  modus :  Well ;  but 
what  is  that  distinct  modus  7  And  when  they  find  it  is  but 
to  be  begotten,  they  must  be  hugely  aba-.hed,  as  one  of  less 
deep  thought  than  they  would  think.  For  so,  the  nature 
being  common  both  to  the  Father  and  the  Son,  all  that  is 
peculiar  to  the  begotten  from  the  begetter,  will  still  be  but 
to  be  begotten  ;  i.  e.  when  the  question  is  asked.  What  only 
is  begotten  7  the  answer  will  be  but  as  above.  To  be  begot- 
ten. It  hath  hitherto,  therefore,  been  only  inquired,  whe- 
ther it  will  not  seem  easier  to  suppo.se  each  subsistent  to 
have  its  own  singular  nature,  though  homoousial,  as  the 
two  latter  being  by  emanation  from  the  first,  it  cannot  but 
be  ?  Which  hath  been  often  inculcated,  and  is  plain  in  it- 
self. Mere  arbitrary  productions  may  be  very  diverse 
from  their  original ;  but  purely  natural,  especially  emana- 
tive,  cannot  be  so.  And  then  the  only  considerable  difficul- 
ty which  remains  is  this  now  before  us,  viz.  the  finitenessor 
infiniteness,  of  these  three  hypostases.  'Tis  plain  they  can- 
not all  be  finite.  But  here  our  present  adversary  places 
his  principal  pains  and  labour,  to  prove,  what  he  knows 
nobody  will  deny,  that  they  cannot  be  so.  And  hence  he 
carries  away  glorious  trophies,  that  three,  or  three  thousand 
finites,will  never  make  one  infinite. — Spolia  amplu. 

But  how  knows  he  they  are  not  all  infinite  1  That,  in 
short,  which  he  hath  here  to  say,  is  but  this,  and  can  be 
no  more  than  this,  till  his  thoughts  have  run  through  and 
compas.sed  the  never-utmost  range  of  infiniteness,  riz.  That 
he  knows  they  are  not  he  knows  not  what  I  But  how  can 
he  soberly  say  that  1  How  can  he  either  affirm  or  deny 
of  another  what  he  doth  not  understand  1  Is  this  his  de- 
monstration of  the  impossibility  of  a  trinity  in  the  God- 
head 1  Suppo.se  the  Father  infinite,  cannot  the  other  two 
be  infinite  also,  for  ought  he  knows"!  How  doth  he  know 
they  cannot  1  By  the  same  medium,  by  which  he  knows 
it,  hemay  make  other  mortals  know  it  too,  if  he  think  fit  to 
communicate  it.  Which,  from  so  mighty  confidence,  es- 
pecially when  he  pretends  it  to  be  so  ea.sy,  I  have  hitherto 
expected,  but  in  vain.  Is  it  because  the  first  is  infinite, 
therefore  the  two  other  cannot  be  sol  I  am  sure  he  ought 
not  to  say  so,  whatever  others  may,  or  whatsoever  the  truth 
of  the  thing  is,  (which  we  shall  inquire  into  by  and  by,) 
for  he  hath  over  and  over  acknowledged  more  infinites 
than  one ;  as  when  he  ascribes  infinite  comprehension  to 
the  mind  of  man,  (as  hath  been  noted,)  page  8.  of  these 
Considerations.  He  doth  not  indeed  say  the  mind  is  sim- 
ply in  itself  infinite,  but  it  is  so  in  respect  of  its  compre- 
hension, which  comprehension  must  therefore  be  infinite. 
How  agreeable  or  consistent  these  terms  are,  the  infinite 
comprehension  of  a  finite  mind,  we  are  not  to  consider; 
let  him  take  care  for  that,  who  can  easily  make  light  of 
such  trivial  difficulties  as  these.  But  in  the  meantime  this 
infinite  comprehension  is  an  infinite  something,  not  an  infi- 
nite nothing;  and  then  so  many  minds,  so  many  comprehen- 
sions, and  so  many  infinites.  No  doubt  he  includes  his  own 
mind ;  and  'tis  pos-sible  he  may  think  some  other  minds  as 
comprehensive  as  his  own.  And  ought  not  to  think  it  im- 
possible, supposing  an  uncreated  eternal  Word,  and  Spirit, 
in  the  Deity,  that  they  may  be  infinite,  as  well  as  the  com- 
prehension of  his  own  and  some  other  minds. "  Besides 
what  he  .seems  to  grant  of  infinite  guilts,  and  punishments 
due,  though  he  doth  not  grant  the  Sacrifice  of  Christ  to  be 
an  equivalent  for  them.  All  show  he  thinks  there  may  be 
many  infinites,  and  even  in  the  same  kind. 


ADDRESSED  TO  H.  H.  ABOUT  THE  TRINITY. 


165 


But  though  to  him,  to  whom  it  is  not  easy  to  guess  what 
would  be  difficult,  this  would  seem  a  very  vincible  diffi- 
culty;  it  is  of  much  greater  importance,  thai  we  may  do 
right  to  truth,  to  consider  it  as  it  is  in  itself.  And  I  ac- 
knowledge it  (as  I  have  said  over  and  over)  to  be  in  itself 
a  great  difficulty,  as  all  sober  men  have  been  wont  to  do, 
that  have  had  any  occasion  to  employ  their  thoughts  that 
way. 

But  my  part  herein  hath  less  of  difficulty  in  it;  which  is 
only  to  expect,  and  examine,  what  another  will  attempt  to 
prove  from  this  topic,  not  to  assert  any  thing  myself  My 
opponent  takes  upon  him  boldly  to  pronounce,  '■  there  can- 
not be  three  distinct  hypostases  in  the  Deity."  Why  1  say  I. 
Because,  saith  he,  that  will  suppose  each  of  them  infinite, 
which  cannot  be.  I  say,  "Why  can  it  not  be  %  He  perhaps 
may  tell  me,  If  any  one  be  infinite,  nothing  can  be  added 
thereto,  or  be  without  its  compass,  much  less  can  there  be 
another  infinite  added  to  the  former,  I  only  now  say,  you 
talk  confidently  in  the  dark,  you  know  not  what :  and  so  as 
to  involve  yourself  in  contradictions,  do  what  you  can : 

I.  In  saying  nothing  can  be  added  to  what  is  infinite. 

3.  In  pretending  to  know,  if  any  thing  can  be  added, 
how  much  or  how  little  can. 

1.  In  saying  nothing  can  be  added  to,  or  be  without  the 
compass  of,  what  is  infinite.  For  then  there  could  be  no 
creation,  which  I  cannot  doubt  him  to  grant.  Before  there 
was  any,  was  there  not  an  infinitude  of  being  in  the  eternal 
Godhead  1  And  hath  the  creation  nothing  in  it  of  real 
being's  Or  will  you  say  the  being  of  the  creature  is  the 
being  of  God  1  I  know  what  may  be  said  (and  is  else- 
where said)  to  this,  and  'twill  better  serve  my  purpose 
than  his. 

2.  In  pretending  to  know  what  can  or  cannot  be  added. 
Or  that,  in  the  way  of  necessary  eternal  emanation,  there 
cannot  be  an  infinite  addition;  though  not  in  the  way  of 
voluntary,  or  arbitrary  and  temporary,  production.  The 
reason  of  the  difference  is  too  obvious  to  need  elucidation 
to  them  that  can  consider.  But  for  your  part  (I  must  tell 
my  antagonist)  you  have  concluded  yourself,  even  as  to 
that  which  carries  the  greatest  appearance  of  impossibility : 
come  off  as  you  can.  You  say,"  "  a  body  of  an  inch  square, 
is  not  only  not  infinite  in  extension,  but  is  a  very  small  body ; 
yet  it  hath  this  infinite  power,  to  be  divisible  to  infinity." 
So,  I  suppose  you  must  say  of  half  that  inch,  or  a  quarter, 
or  the  thousandth  part  of  it,  much  more  of  two,  or  twenty, 
or  a  thousand  inches.  You  say,  indeed,  "  this  body  itself 
is  not  infinite."  Nor  will  I  insist  upon  the  trite  and  common 
objection  against  you:  "How  can  any  thing- be  divisible 
into  parts  which  it  hath  not  in  it  I"  Which  yet  men  have 
not  talked  away,  by  talking  it  often  over.  Still  haret  laleri. 
— Nor  of  an  infinite  power's  being  lodged  in  a  finite  (and  so 
minute  a)  subject.  Bui,  in  the  meantime,  here  are  infin- 
ites upon  infinites,  an  infinite  power  upon  an  infinite  power, 
multiplied  infinitely ;  and  still  these  infinite  powers  greater 
and  less  than  other,  as  either  the  inch  is  augmented  or  di- 
minished. And  he  saith,P  "  the  mind  of  man  hath  the 
properri-  of  infinite  or  eternal  duration."  Therefore  so 
many  minds,  so  many  infinities.  And  he  must  suppose  the 
infinite  duration  of  some  minds  to  be  greater  than  of  olhers, 
unless  he  think  his  own  mind  to  be  as  old  as  Adam's ;  or 
do  not  only  hold  their  pre-existence,  but  that  they  were  all 
created  in  the  same  moment.  Which  if  he  do,  t  am  sure 
he  can  never  prove.  And  so,  for  ought  he  knows,  there 
may  not  only  be  many  infinites,  but  one  greater  than  ano- 
ther. 

What  therefore  exceeds  all  limits  that  are  assignable,  or 
any  way  conceivable  by  us,  as  we  are  sure  the  Divine 
Being  doth,  it  is  impossible  for  us  to  know  what  diflferences 
that  vast  infinitude  contains.  And  we  shall,  therefore 
but  talk  at  random,  and  with  much  more  presumptioii 
than  knowledge,  when  we  talve  upon  us  to  pronounce  it 
impossible  there  should  be  three  infinite  hypostases  in  the 
Godhead.  Especially  considering  that  most  intimate  vital 
union  that  they  are  supposed  to  have  each  with  other,  in 
respect  whereof,  the  Son  is  said  to  be  ivrorarof,  existin<'  in 
the  Father  (as  Alhanasius's  phrase  is)  agreeably  to  the  Tan- 
guage  of  Scripture,  John  xiv.  II.  and  elsewhere.  And 
which,  by  parity  of  reason,  is  to  be  conceived  of  the  Holy 
Ghost  too,  who  is  also  said  to  search  all  things,  even  the 
o  ConsideratioDfl,  page  8. 

15 


deep  things  of  God,  1  Cor.  ii.  10.  In  respect  of  which 
union,  and  the  ijacoi-)^upn'"i,  which  may  thence  be  collected, 
whatever  of  real  perfection,  wisdom,  power,  goodness,  &c. 
is  in  any  one,  is  each  one's  as  truly  as  any  one's,  all  being 
originally  in  the  Father,  as  the  first  and  everliring  Foun- 
tain of  all.    As  was  said.  Sober  Inquiry,  p.  139. 

But  whereas  the  considerator  urges,  "  If  the  Father  be 
infinite  in  his  substance,  in  his  wisdom,  his  power,  his 
goodness,  he  is  God  in  the  most  adequate  and  perfect 
sense  of  the  word."  I  say,  Well,  and  what  then  1  If 
therefore  he  mean  the  Son  and  the  Holy  Ghost  must  be 
excluded  the  Godhead,  let  him  prove  his  consequence  if 
he  can.  And  he  may  fmd  the  answer  to  it.  Sober  Inquiry, 
page  141.  I  shall  not  transcribe,  nor  love,  when  I  have 
writ  a  book,  to  write  it  over  again.  His  notion  may  fit 
pagans  well  enough,  or  those  who  are  not  otherwise  taught. 
Christians  are  directed  to  understand  that  the  Deity  in- 
cludes Father,  Son,  and  Holy  Ghost,  Their  equality  I 
acknowledge  with  the  mentioned  Athanasian  exception  ; 
notwithstanding  which,  that  they  equally  communicate  in 
the  most  characteristic  difference,  of  the  Deity,  from 
all  creatures,  riz.  necessity  of  existence,  is  conceivable 
enough. 

To  sum  up  all,  the  considerator  I  understand,  even  by 
the  whole  management  of  his  discourse,  and  especially  by 
the  conclusion  of  that  part  wherein  the  inquirer  is  concern- 
ed, to  have  most  entirely  given  up  this  cause,  as  ever  did 
man.  The  inquirer's  only  undertaking  was  to  maintain 
"  the  possibility  of  a  trinity  in  the  Godhead,"  in  opposition 
to  his  former  daring  assertion,  of  its  being  impossible,  and 
nonsense. 

He  now,  in  conclusion,  says,  the  inquirer  saw  there 
must  be  a  nexus  ;  intimating,  if  there  can,  that  he  hath 
gained  his  point;  but,  'tis  added,  "he  durst  not  venture 
to  say  what  it  was."     To  which  I  must  say. 

That  this  is  most  uncautiously  said  ;  I  will  not  say, 
deceitfully,  though  I  know  'tis  said  untruly  ;  and  he  might 
have  known  (or  remembered)  too,  that  he,  (the  inquirer) 
often  spoke  of  it,  as  a  necessary,  natural,  eternal,  vital, 
and  most  intimate  union.  He  further  says,  he  only  ex- 
plains it  by  the  union  of  soul  and  body.     Which  again, 

1,  Is  so  great  a  misrepresentation,  that  I  wonder  he 
would  say  it  here,  when  he  himself  but  two  or  three  pages 
off  recites  as  the  inquirer's  words,  "  If  God  could  unite 
into  one,  two  such  contrary  natures,  let  any  man  give  me 
a  reason  whv  he  might  not  (much  more)  first  make,  and 
then  unite  two,  and  if  two,  why  not  three,  spirits,"  &c.  Is 
this  only  to  explain  it  by  the  union  of  soul  and  body '? 

But  by  the  way,  that  "  first  make,  and  then  unite,"  was 
none  of  the  inquirers,  but  appears  thrust  in  to  make  what 
was  manifestly  possible,  seem  impossible.  Sic  notus — let 
two  substances  be  created  entire,  with  no  natural  propen- 
sion  to  each  other,  they  are  capable  of  no  natural  union, 
without  change  of  their  natures.  Who  sees  not,  it  were  a 
contradiction  to  suppose  them  still  the  same,  and  not  the 
samel  But  suppose  them  created  with  mutual  aptitudes 
to  union,  and  united,  what  should  hinder  but  they  may 
continue  united,  without  being  confounded"? 

2,  And  'tis  said  impertinently,  as  well  as  untruly ;  for 
what  if  he  had  not  explained  it  at  all,  is  it  therefore  im- 
possible, which  it  belonged  to  him  to  prove,  or  he  did 
nothing;  and  he  haih  done  nothing  towards  it,  I  have 
asked  him  before,  and  now  I  put  it  again  seriously  to  him, 
w-hether  he  do  in  his  conscience  believe  this  a  good  argu- 
ment:  "such  a  union,  i.  e.  natural, necessarj',  &c.  hath  no 
pattern  or  parallel  in  the  creation  ;  therefore  it  is  impossi- 
ble in  the  nature  of  God  V 

For  what  he  adds,  "  That  the  soul  and  body  in  a  man 
are  not  united  into  one  substance  or  essence,  nor  possibly 
can  be  ;"  the  cause  indeed  depends  not  on  it,  but  lies  re- 
mote from  it,  Methinks  however  it  is  very  feat,  and  shows 
him  pinched,  that  he  can  be  brought  to  this  !  Hath  a  man 
no  substance's  Is  he  a  shadow  ?  Or  hath  he  no  essence  1 
Is  he  a  non-entity  1  or  is  his  essence  a  body  ■?  Then  a  body 
is  a  man.  Or  his  essence  a  spirit?  Then,  a  spirit  is  a 
man.  If  he  say  either  of  these,  I  wish  he  would  tell  us 
the  quantity  of  those  propositions,  that  we  may  know 
whether  he  means  that  every  body  is  a  man,  or  every  spirit 
is  a  man  1    I  am  sure  where  the  essence  is,  there  must  be 

p  Considerations,  p.  8. 


166 


A  VIEW  OF  THE  LATE  CONSIDERATIONS,  &c. 


the  essentiatum.  Or  whether  soul  and  body  united,  make 
nothing  different  from  either,  or  both  disunited '!  Or  whe- 
ther a  man  be  only  such  a  thing  as  a  pie  f  Or  why  might 
not  a  pudding  serve  as  well,  if  made  up  of  several  in- 
gredients '!  He  hath  greatly  indeed  obliged  mankind  for 
such  an  honour  done  them  !  If  indeed  the  cause  depended 
on  it  he  would  have  good  store  of  philosophers  to  confute, 
and  all  that  have  any  concern  for  their  own  kind,  before 
he  could  disprove  the  possibility  of  the  supposed  union  in 
the  Deity  ;  and  you  have  nothing  for  it  but  his  bare  word, 
which  (at  least,  without  the  addition  of  his  name)  will  not 
do  the  business.  Nor,  if  he  could  also  bring  us  a  demon- 
slration  against  the  imion  of  soul  and  body,  can  he  thereby 
prove  such  a  union  as  we  suppose  in  the  Godhead  im- 
possible. The  case  is  quite  another.  The  union  of  the 
soul  and  body  was  never  by  me  called  essential ;  for  I 
well  know,  if  they  were  essentially  tmited,  in  the  strict 
sense,  they  could  never  be  disunited.  But  'tis  commonly 
called  a siibstantial  union,  and  I  called  it  natural  in  respect 
of  the  principle,  nature,  in  contradistinction  to  art.  As 
for  the  supposed  union  we  speak  of  in  the  Deity,  that, 
being  necessary,  original,  eternal,  it  must  be  essential,  or 
none  :  but  with  such  distinction  as  before  was  supposed. 
For  it  was  union,  not  identity,  that  was  meant,  which 
union,  with  such  distinction,  till  they  be  proved  impossible, 
the  inquirer's  cause  is  untouched.  And  is  certainly  to  any 
such  purpose,  not  in  the  least  touched  by  the  considerator. 
Whether  there  be  any  such  union  that  may  admit  to  be 
called  essential  among  the  creatures,  doth  neither  make 
nor  mar.  We  have  never  said  there  was,  nor  doth  the 
stress  of  the  cause  lie  upon  it. 

I  find  indeed  an  ingenious,  merry  gentleman,  animad- 
verts upon  a  postscript  writ  against  the  Sober  Inquiry,  and 
upon  a  letter  in  answer  to  it,"  who  at  a  venture  calls  all 
essential  union,  essential  contradiction,  and  substantial 
nonsense.  Who  this  is,  I  will  not  pretend  to  guess,  only 
I  guess  him  not  to  be  the  same  with  the  considerator,  for 
this,  besides  other  reasons,  that  he  calls  the  author  of  the 
considerations  a  great  man  ;  and  I  scarce  think  he  would 
call  himself  so.  His  wit  and  sportful  humour,  I  should 
have  liked  better  in  a  less  serious  afiair.  For  this  he  bold- 
ly pronounces,  in  immediate  reference  to  the  trinity  itself, 
(that  the  world  might  know  he  hath  a  confidence,  at  least 
equal  to  his  wit,)  I  can  easily  abstain  from  asserting  that 
any  created  unions  are  to  be  called  strictly  essential,  be- 
cause then  they  must  be  simply  indissoluble.  And  I  see 
not  but  whatsoever  things  the  Creator  hath  united,  he  may 
disunite,  if  he  be  so  pleased.  Yet  one  might  have  expected 
this  author  to  have  been  a  little  more  civil  to  him  whom 
he  styles  the  late  famous  Dr.  More,  who  hath  published  to 
the  world  his  express  sentiments  in  this  matter,  that  created 
spirits  have  real  amplitude,  made  upof  indiscerptible  parts, 
essentially  united,  so  as  not  to  be  separable,  without  an- 
nihilation of  the  whole.  One  would  think  he  should  not 
have  treated  him  so,  as  to  make  his  essential  union  sub- 
stantial nonsense.  But  there  are  those  left  in  the  world, 
who  have  that  veneration  for  the  Doctor,  as  to  think  it  no 
indecent  rudeness  to  this  gentleman,  not  to  put  his  judg- 
ment in  the  balance  against  the  Doctor's,  or  to  distinguish 
between  his  calling  it  non.sense,  and  proving  it  so. 

But  if  any  wonder  that  they  who  think  there  is  no  such 
thing  as  an  essential  union  among  creatures,  do  yet  think 
there  may  be  in  the  uncreated  Being,  they  will  show  them- 
selves mighty  wise  in  their  wonder,  i.  e.  in  wondering  that 
the  creatures  are  not  God.  And  if  they  further  hereupon 
inquire,  why  we  will  then  make  use  of  unions  not  essen- 
tial, among  creatures,  to  illustrate  that  which  is  supposed 
essential  in  the  uncreated  being,  and  expect  very  particular, 
distinct  accounts  of  every  thing  so  represented;  they  will 
show  themselves  as  wise  in  their  expectations,  i.  e.  that 

p  M(//tpiir/<ti'OS  Eit9.  irir.  r  Liber.  Epist.  ad  Athan.    ou/it/JiCiral. 


they  think  nothing  can  serve  to  illustrate,  unless  it  be  like 
in  all  respects. 

That  question  still  returns.  Is  every  thing  to  be  judged 
by  any  man  of  sense  impo.ssible  in  God,  whereof  he  hath 
not  given  distinct  and  explicit  accounts,  and  illustrations 
from  somewhat  in  the  creatures  !  And  another  will  be 
added.  Is  there  any  thing  originally  in  God,  not  essential 
to  him  ■?  But  when  the  world  is  so  full  of  instances  of 
substantial  unions,  without  confusion,  or  identification, 
that  he  cannot  so  much  as  name  me  a  created  substance, 
that  he  can  be  sure  exists  absolutely  simple,  I  am  sure  it 
can  be  no  contradiction  to  suppose  that  there  may  be  tm- 
crealed,  necessary,  eternal  union,  without  confusion  or 
identification  ;  and  that  it  would  be,  as  he  phrases  it,  es- 
sential contradiction,  or  substantial  nonsense,  to  say  that 
things  united  necessarily  (though  distinct)  can  possibly 
ever  admit  of  separation.  And  if  our  modem  anti-trini- 
tarians  (for  I  will  not  call  them  by  the  inept  name  of  uni- 
tarians, which  as  rightfully  belongs  to  them  whose  adver- 
saries they  are  pleased  to  be,  as  to  themselves,  and  therefore 
cannot  distinguish  the  one  from  the  other)  would  allow  it 
to  be  their  method  to  understand  the  doctrine  of  the  or- 
thodox ancients,  before  they  decry  and  hoot  at  it,  they 
would  find  that  as  they  allow  sufficient  distinction  of  the 
sacred  hypostases. ;  so  the  union  they  assert,  is  not  such  as 
identifies  them,  but  only  signifies  them  to  be  inseparable. 
So  speaks  Athanasius  himself,  "we  think  not,  as  the  Sa- 
bellians,  that  the  Son  is  of  one  and  the  same  essence  with 
the  Father,  but  consubstantial — nor  do  we  assert p  three 
hypostases  separated  as  with  men,  bodily,  lest  with  the 
Gentiles,  we  should  admit  polytheism,"  &c. 

So  do  Liberius  and  he  agree  in  sentiment.  The  one 
says, ""  "  The  Son  is  not  separated  from  the  Father's  hypos- 
tasis." The  other,  •  "  We  hold  not  the  Son  divided  from 
the  Father,"  &e. 

And  upon  the  most  impartial,  faithful,  and  diligent  search 
and  consideration,  I  do  solemnly  declare  there  needed  not 
more  of  rationality  or  intelligibleness  in  this  doctrine,  to 
keep  it  from  being  ridiculed,  as  contradictious,  and  non- 
sense; but  only  less  prejudice,  and  more  modesty,  in  the 
opposers  of  it,  with  more  reverence  of  the  Divine  Majesty, 
upon  this  (obvious)  apprehension,  that  if  it  be  true,  it  must 
be  sacred,  divine  truth. 

This  author  would  fain  have  me  with  him  to  the  play- 
house, whither  really  I  have  no  leisure  to  accompany  him, 
nor  much  temptation  ;  for  I  perceive  it  hath  filled  his  mind 
with  ideas  not  useful  to  my  purpose  ;  nor,  1  think,  to  any 
good  one  of  his  own.  If  there  he  learned  to  jest  away 
that  which  should  be  the  best  part  of  himself;  and  of 
which  Socrates,  dying,  told  his  friends  it  would  be  gone 
far  enough  out  of  their  hands,  and  for  that  which  was  left 
behind,  they  might  bury,  or  do  with  it  what  they  pleased  ; 
if  there  he  was  taught  to  ridicule  the  holy  apostle's  dis- 
tinction of  an  6  i'lraj,  and  6  t{<o,  an  inner  and  an  miler  man; 
and  when  he  hath  thrown  the  former  of  these  out  of  his 
notion  of  himself ;  for  my  part,  I  must  think  of  that  which 
is  lea,  that  the  silly  Indian  is  the  less  silly  creature  of 
the  two. 

And  besides  as  he  is  too  much  given  to  play,  to  mind 
any  thing  of  serious  discourse,  so  I  find  he  is  not  through- 
out honest  in  his  play  neither ;  but  that  even  when  he 
pretends  to  sit  out,  and  be  but  a  spectator,  only  taking  care 
that  there  be  fair  plav,  he  falls  in  himself,  and  plays  booty. 
Nor  do  I  find  he  hath  any  thing  of  argument  in  his  dis- 
course, which  hath  not  been  considered  already  in  the  dis- 
course I  have  had  with  the  considerator.  I  therefore  take 
leave  of  them  both  together,  and  of  you  too.  Sir,  being  in 
great  sincerilv, 

Your  affectionate  humble  servant, 

The  Inquirer. 
I  I  Rescript.  Ath.  ad  Libarum.  ov  itaKtx<->P"'i'"'"'- 


ADVERTISEMENT. 


The  "  Letter  to  the  Clergy  of  both  Universities,"  came  not  to  my  sight,  or  notice,  till  some  hours  after  the  last 
sheet  of  this  discourse  was  brought  to  me  from  the  press  ;  I  have  not  time  therefore  to  say  much  to  it,  nor  yet  snould 
say  more  than  I  do  had  I  never  so  much.  The  author  seems  to  think  what  he  was  now  doing,  as  to  the  inquiry,  super- 
fluous, because  he  said  it  was  so  fully  done  by  an  abler  hand,  &c.  In  the  meantime,  he  was  in  ill  case,  that  he  was 
neither  able  to  write  to  any  purpose,  nor  be  silent :  a  most  deplorable  double  impotency !  But  he  hath,  notwithstanding 
his  modesty,  shown  a  double  ability,  to  invent  and  make  an  hj-pothesis  of  his  own  fingers'  ends,  and  then  most  dexter- 
ously to  combat  that  shadow.  Three  inadequate  Gods  is  indeed  (to  use  his  own  phrase)  his  o«Ti  invention,  constantly 
disavowed  by  the  inquirer,  who  with  the  generality  of  trinitarians,  calls  the  three  subsistents  iu  the  Godhead,  God; 
being  each  of  them  necessarily  existent,  but  none  of  them  alone,  exclusively,  a  God. 

What  art  he  hath,  is  shown  in  fighting  this  his  own  figment.  As  also  that  of  parts  of  the  Deity,  other  than  con- 
ceptible,  which  no  man  can  avoid.  So  we  have  his  dream  of  a  third  part  of  a  God,  about  which  he  so  learnedly  raves 
in  his  dream,  as  to  disprove,  as  effectually,  any  God  at  all.  For  I  appeal  to  what  sense  he  hath  left  himself,  whether 
power  alone  be  God,  exclusive  of  wisdom  and  goodness  1  Then  'tis  an  inadequate,  or  a  not  complete,  notion  of  God ; 
then,  by  his  profound  reasoning,  not  eternal.  No  more  are  Father,  Son,  and  Holy  Ghost  parts,  unless  you  be  ena- 
moured of  the  bull,  impartible  parts,  that  never  were  parted,  nor  ever  can  be.  As  what  are  necessarily  united  (though 
unconfounded)  cannot,  without  nonsense  and  contradiction,  be  said  to  be  parted.  His  fiction,  that  what  is  from  the 
eternal  Father  by  necessary  emanation,  cannot  be  eternal,  but  must  have  a  beginning,  is  of  the  same  stamp.  He  did 
not  need  when  he  writ,  to  have  abandoned  all  logic  and  common  sense,  that  would  have  told  him  relata  sunt  simnl 
natura.  His  so  confidently  taking  it  for  granted  on  all  hands,  that  all  infinites  are  equal,  shows  his  little  compass  of 
thought,  and  how  unacquainted  he  is  with  the  difficulties  of  a  controversy,  wherein  yet  he  will  be  so  over-meddle- 
some.    Qui  pauca  respicit,  <f-c.    But  who  so  bold  as ?  1  leave  him  to  compoimd  that  difference  with  his  abler  con- 

siderator,  whether  one  inch  and  two  inches  be  equal  1  and  so  bid  him  good  night. 


A  LETTER 


WRITTEN  OCT  OP  THE  COONTRY  TO  A  PERSON  OF  ftCAUTY  IN  THE  CITY,  WHO  TOOK  OrPENCE  AT  THE  LATE 


SERMON    OF   DR.  STILLINGFLEET, 


(DEAN  OF  ST.  PAUL'S,)  BEFORE  THE  LORD  MAYOR. 


COBSIDERING  THYSELF  LEST  THOU  ALSO  BE  TEMPTED.    GAL.  VI.  1. 


Sir, 

I  PERCEIVE  your  mind  is  disturbed,  which  my  friend- 
ship with  you  can  no  more  let  me  be  unconcerned  for, 
than  if  I  heard  you  were  sick  ;  nor  less  to  study  your  re- 
lief Such  may  be  the  cause  and  measure  of  your  pas- 
sion, and  such  the  disproportion  between  the  one  and  the 
other,  as  to  need  it  a  great  deal  more,  though  yet  perhaps 
to  deserve  it  less.  For  your  sickness  might  be  your  infe- 
licity only,  but  a  perturbation  that  exceeds  its  cause,  can- 
not but  be  your  fault.  Which  kind  of  evil,  though  it  be 
much  greater,  and  therefore  needs  no  application  for  the 
removing  of  it ;  yet  it  can  challenge  less  help  from  ano- 
ther, because  you  are  your  own  afflicter,  and  may,  by  de- 
pendence on  Divine  help,  when  you  please,  cure  yourself, 
which  no  man  else  can  do  for  you.  But  if  another  may 
contribute  towards  it,  by  laying  before  you  apt  considera- 
tions which  you  are  yourself  to  apply,  you  know  you  are  to 
expect  it  from  no  man's  good  will  more  than  mine.  If 
indeed  you  expect  much  from  my  ability,  that  is  another 
fault,  entirely  your  own.  and  whereto  you  could  have  no 
temptation. 

Thus  much  I  freely  profess  to  you,  that  I  have  a  great 
value  of  an  equal  temper  and  composure  of  mind,  not  apt 
to  be  unduly  moved,  or  entertain  any  thing  that  occurs 
with  indecent  perturbation,  or  other  resentment  than  is 
due  and  suitable  to  the  occasion  :  and  desire  it  more  than 
either  to  be  in  the  best  external  circumstances,  or  not  to 
be  in  the  worst.  As  I  wish  for  myself,  I  wish  for  you ; 
and  therefore  am  willing  to  place  my  endeavour  accord- 
ingly, where  it  may  be  in  a  possibility  of  etfecting  some- 
what to  your  advantage,  and  where  it  is  most  desirable  it 
should. 

In  the  present  ease,  the  fault  I  find  with  you  is,  that 
your  resentment  of  the  matter  you  complain  of  is  undue, 
and  not  proportionable  to  the  occision.  And  whereas  you 
seem  to  labour  under  the  distemper  and  excess  of  a  two- 
fold passion;  of  fear,  lest  a  just  and  good  cause  (as  you 
and  I  do  both  account)  should  suffer  some  great  prejudice, 
by  this  opposition  of  Dr.  Stillingfleet;  and  of  anger,  that 
he  from  whom  better  things  might  have  been  expected, 
should  aUempt  any  thmg  in  this  kind.  I  shall  hereupon 
endeavour  to  represent  to  you  the  cau.selessness  both  of 
your  fear,  and  (in  great  part)  of  your  anger.  And  first 
defend  the  cause  against  Dr.  Slillingfleet,  and  then  add 
somewhat  in  defence  of  Dr.  Stillingfleet  against  you. 

1.  As  to  the  former  we  are, 

I.  To  give  the  plain  state  of  it,  with  the  Doctor's  judg- 
ment against  us  in  it. 


II.  To  discuss  the  matter  with  the  Doctor,  and  show  ; 
1.  The  indefensibleness  of  that  judgment;  2.  The  ineffi- 
cacy  of  the  Doctor's  aUempt  to  defend  it. 

I.  It  is  first  necessary  that  we  have  a  true  state  of  the 
cause  itself  before  our  eyes;  which  is  plainly  this, — That 
as  there  are  very  great  numbers  of  people,  beyond  what 
the  ministers  of  parishes,  in  divers  places,  can  possibly 
perform  ministerial  duty  unto ;  so  there  are  withal  very 
many  that  cannot  be  satisfied  in  conscience,  to  intrust  their 
souls  and  iheir  spiritual  concernments  to  the  pastoral  care 
and  conduct  of  the  parochial  ministry  only  ;  though  they 
generally  have  a  reverend  esteem  of  divers  who  are  of  it, 
do,  many  of  them,  very  frequently  partake  of  some  part 
of  their  labours,  and  rejoice  in  them  as  great  ornaments 
and  real  blessings  of  the  Christian  church.  But  these  are 
very  unproportionable  in  number  to  the  necessities  of  the 
people,  and  are  by  legal  restraints  tied  up  one  way,  as  they 
by  conscientious  are  another,  in  respect  of  some  principal 
parts  of  Christian  worship ;  without  which  they  should  be 
visibly  in  the  condition  of  pagans. 

There  are  also  many  persons  who  h^ve  been  devoted  to 
the  service  of  God  and  bis  church  in  the  ministerial  func- 
tion ;  some  of  them  in  the  way  which  now  obtains,  others 
in  a  way  which  this  reverend  author  did  not  disapprove, 
who  are  nut  satisfied  in  conscience  about  the  terms  upon 
which  they  might  have  continued,  or  may  be  admitted, 
parochial  incumbents.  So  that  here  are  numerous  flocks 
scattered  without  pastors,  here  are  many  pastors  without 
flocks. 

The  people,  it  is  true,  on  whose  behalf  these  papers  are 
more  especially  written,  are  in  this  destitute  condition  by 
their  own  scruples.  Nor  is  it  the  present  design  to  justify 
all  those  scruples.  But  they  are,  with  many,  of  long  con- 
tinuance, and,  for  ought  appears,  unremovable.  If  they 
should  be  deferred,  and  bidden  to  use  patience,  while  such 
further  endeavours  are  used  with  them  as  this  sermon  con- 
tains, yet  death  will  have  no  patience,  nor  be  deferred.  So 
that  there  are  multitudes  passing  into  eternity  out  of  a 
Christian  nation,  having  no  benefit  of  Christian  ordinan- 
ces; no  means  of  instruction  in  the  truth  and  doctrines  of 
the  Christian  religion,  in  order  to  their  salvation.  The 
cause  which  is  de  /izc/o  taken  in  this  distress  for  their  relief, 
is  that  which  the  I'-everend  author  bends  himself  against  in 
this  sermon.  And  there  are  two  sorts  of  persons  concerned 
in  it.  The  people;  who,  rather  than  return  to  the  state  of 
paganism,  implore  the  help  of  these  unemployed  ministers, 
desiring  them  to  perform  the  duty  of  Christian  ministers 
towards  them.    And  the  ministers;  who,  rather  than  they 


A  LETTER  CONCERNING  DR.  STILLINGFLEET  S  SERMON. 


should  cease  to  be  Christians,  or  themselves  always  cease 
from  the  work  of  ministers,  comply  with  their  desires,  and, 
as  they  can,  allow  them  their  desired  help. 

This  author  doth  more  directly  and  professedly  speak  to 
the  case  of  the  people ;  to  that  of  the  ministers,  only  by 
way  of  oblique  reflection.  You  and  I  who  (among  the 
former)  do  often  partake  in  the  worship  and  ordinances  of 
God,  in  the  separate  assemblies,  (though  we  are  not  so 
squeamish  as  to  balk  the  public,  nor  so  unjust  and  un- 
grateful, as  not  to  thank  God  for  the  excellent  advantages 
that  are  sometimes  to  be  met  with  there,)  are  both  concern- 
ed, and  led  by  the  Doctor's  discourse,  to  consider  what  is 
said  as  to  this  case  of  ours.  Which  yet  I  would  have  us 
consider  not  so  appropriately,  as  to  exclude  them  our  very 
compassionate  consideration,  that  are  more  pinched  and 
confined  to  narrower  limits,  by  their  own  scruples,  than 
we  are  ;  and  whose  number  you  cannot  but  apprehend  to 
be  so  great,  as  to  call  for  a  very  large  compassion  in  con- 
sidering their  case. 

It  is  indeed  a  case  of  far-prospect,  and  which  looks 
down  upon  after-times.  You  know  how  easily  it  may  be 
deduced  all  along  from  the  beginning  of  the  English  re- 
formation, when  some  very  eminent  among  our  reformers 
were  not  well  satisfied  with  the  ceremonial  part  of  the 
constitution  settled  at  that  time ;  how  an  unsatisfied  party 
hath  gradually  increased  from  age  to  age  among  the  com- 
mon people  also.  They  are  now  grown  very  numerous. 
And  unless  some  verj'  overpowering  impression  upon 
men's  minds  (not  reasonably  to  be  expected  according  to 
common  measures)  should  alter  the  case,  it  is  still  likely 
to  increase  in  succeeding  ages.  You  are  ignorant  that  no 
one  thing  is  more  commonly  scrupled  by  this  unsatisfied 
party,  than  the  addition  of  that  federal  ri'te  in  the  dedicat- 
ing of  their  children  to  God,  the  signing  them  with  the 
sign  of  the  cross;  which  many  (how  justly  or  unju.stly  I 
am  not  now  to  discuss)  esteem  so  sinful  a  practice,  that 
rather  than  admit  it,  they  will  choose  not  to  offer  their 
children  to  baptism.  Nor  is  it  itself  of  less  weight  (per- 
haps 'tis  of  much  greater)  that,  in  this  solemn  dedication, 
they  have  no  opportunity  of  performing  the  parental  duty 
of  covenantin"  with  God  on  behalf  of  their  own  children  J 
bijt  that  part  (with  the  exclusion  of  themselves)  is  to  be 
done  by  others  whom  God  hath  not  concerned  in  the 
business;  and  who,  after  the  solemnity  is  over,  are  never 
like  to  concern  themselves.  And  there  are  divers  other 
scruples  besides,  in  reference  to  this  and  other  parts  of 
worship,  that,  with  multitudes,  are  in  no  great  probabilitv 
to  admit  of  cure.  or  i 

Now  let  us  see  what  the  reverend  Doctor's  judgment  is 
upon  this  state  of  our  case,  who  dissent  from  the  estab- 
lished way,  whether  the  people,  or  their  ministers ;  and 
that  both  concerning  what  they  do,  and  what,  by  conse- 
quence from  his  judgment  upon  their  case,  they  are  to 
suffer.  For  the  practice  of  the  people  in  this  case"(at  least 
the  negative  part  of  it)  he  hath  some  charity  in  his  censure 
for  in  their  declining  to  join  in  the  publi'c  assemblies  he 
believes  them  generally  to  practice  according  to  their  judg- 
ment, as  he  professes,  page  37  of  his  sermon.  For  the 
immsters,  most  of  them,  none  at  all,  who,  as  he  says  in 
the  same  place,  he  believes  go  against  theirs.  His  words 
are,  I  dare  say,  it  most  of  the  preachers  at  this  day  in 
the  separate  meetings,  were  soberly  asked  their  judgments 
whether  it  were  lawful  for  the  people  to  join  with  us  in 
the  public  assemblies,  they  would  not  deny  it  •  and  yet 
the  people  that  frequent  them,  generally  judge  otherwise 
For  It  IS  not  to  be  supposed,  that  faction  among  them 
should  so  commonly  prevail  beyond  interest." 

But  his  judgment  concerning  what  both  are  to  undero-o 
IS  eventually,  and  in  the  sequel,  as  he  states  their  ca«; 
much  more  hard  in  respect  of  the  people,  who  cannot  re- 
lieve themselves  ;  whereas  the  ministers,  according  to  the 
notion  he  hath  of  them,  presently  may. 

We  are  to  attend  chiefly  to  what  he  says  in  reference  to 
the  lay  people,  and  shall  consider,  1.  How  severe  he  is 
towards  them ;  and,  2.  How  well  consistent  he  is  therein 
with  himself. 

I.  His  severity  towards  those  of  us  in  respect  of  what  we 
practise,  who  piu  ourselves  under  the  pastoral  care  of  other 
than  the  parochial  ministers,  is  to  be  seen  in  what  he  pro- 
i-^'-s  to  himself  to  evince,  page  20.  tiz.  That  our  pro- 


les 


ceeding  to  the  forming  of  separate  congregations,  t.  c  under 
other  teachers,  and  by  other  rules,  than  what  the  established 
religion  allows,  is  the  present  case  of  separation  which  he 
ititends  to  consider,  and  to  make  the  sinfulness  and  mischiel 
of  It  appear.  He  doth,  you  see,  in  sliort,  absolutely  pro- 
nounce our  practice  in  this  case  to  be  sinful  and  mis- 
chievous. 

Now  it  is  hence  also  to  be  collected,  how  hard  things  he 
would  have  us  suffer  upon  supposition  of  our  only  remain- 
ing unsatisfied  to  join  ourselves  into  the  parochial  coe- 
munion.  He  doth  not  indeed  bespeak  for  us  gibbets 
whipping-posts,  or  dungeons;  nor  (directly)  any  thine 
grievous  to  our  flesh.  But  to  such  as  consider  themselves 
to  have  souls  made  for  an  everlasting  state,  the  doom  which 
his  words  imply,  in  the  mentioned  place,  cannot  be 
thought  gentle.  Which  that  you  may  apprehend  the  more 
distinctly ;  observe  that  he  hath  nothing  to  say  against  our 
hare  suspending  communion  in  some  particular  rites  which 
we  modestly  scruple,  while  we  use  it  in  what  we  judge 
la wlul ,  page  20.  (whereas,  page  37.  he  supposes  us  generally 
to  judge  it  unlawful  to  join  "in  the  public  assemblies,)  to 
which  purpose  he  also  speaks  in  his  late  dialogues,  page 
171.  and  172.  (giving  his  antagonist  an  account  of  what 
he  had  said  in  his  Irenicum  to  the  matter  now  in  discourse,) 
viz.  That  some  scrupulous  and  conscientious  men,  after  all 
endeavours  used  to  satisfy  themselves,  may  remain  unsatis- 
fied as  to  the  lawfulness"of  some  imposed  rites,  but  dare 
not  proceed  to  positive  separation  from  the  church,  but  are 
willing  to  comply  in  all  other  things  save  in  those  rites 
which  they  still  scruple :  and  concerning  these  he  puts  the 
question,  whether  such  bare  nonconformity  do  involve 
such  men  in  the  guilt  of  schism.  And  this  he  confesses  he 
resolved  negatively  (approving  or  not  disavowing  that  reso- 
lution.) Thus  far  indeed  he  well  agrees  with  himself- 
and  seems  to  have  no  quarrel  with  us.  ' 

But_  consider  the  fatal  consequence.  He  well  knows 
that  if  we  suspend  communion  in  the  rite  of  the  cross, 
(upon  our  never  so  modest  scruple,)  we  cannot  have  our 
children  ministerially  dedicated  to  God  in  the  ordinance 
of  baptism,  nor  be  so  ourselves,  if  being  adult,  we  remain 
any  of  us  unbaptized ;  (as  he  may  well  apprehend  many 
among  us  are;)  nor  if  we  decline  the  use  of  sponsors  ns  to 
what  we  conceive  should  be  performed  by  parents  for  their 
children,  and  by  adult  persons  for  themselves.  And  that 
if  we  kneel  not  before  the  consecrated  elements  at  the 
Lord's  table,  we  are  not  to  partake  of  his  holy  supper. 
Yea,  and  what  if  we  scruple  somewhat  that  is  more  than 
ritual,  to  sit  under  the  ministry  of  a  noted  drimkard,  or 
open  enemy  to  godliness,  as  our  teacher  and  guide,  when 
we  might  enjoy  the  fruitful  labours  of  one  that  hath  not 
his  qualifications  every  Lord's  day  ■?  No,  by  no  means 
without  limitation,  or  the  supposition  of  any  possible  case 
wherein  it  may  be  otherwise,  a  meeting  never  so  little  be- 
sides the  established  course,  he  will  make  appear  is  sinful 
and  mischievous,  and  not  tolerable  upon  any  terms. 

What  then  would  he  have  us  do  1  He  directs  us  indeed 
afterward  to  the  endeavour  of  satisfaction.  But  what  shall 
we  do  if  after  our  utmost  endeavours  our  dissatisfaction 
remain  1  What,  while  we  are  endeavouring  1  which  mav 
be  all  our  days  in  vain.  What  if  we  can  never  be  satisfied 
concerning  the  established  way  of  baptism  for  ourselves 
and  our  children,  and  of  partaking  the  body  and  blood  of 
our  Lord  and  Saviour  1  Nor  to  hear  or  give  countenance 
to  such  a  one  pretending  to  preach  the  glorious  gospel  of 
the  blessed  God,  who  either  substantially  perverts  and  de- 
praves it,  or  whose  profligate  life  proclaims  him  an  opposer 
and  enemy  to  the  holy  rules  and  design  of  it  1  Nor  to 
commit  ourselves  to  the  pastoral  care  and  charge  of  a  less 
exceptionable  person,  yea  though  otherwise  never  so  de- 
serving, that  hath  tied  his  own  hands,  and  is  under  such 
restraints  that  he  cannot,  or  so  disinclined  that  he  will 
not,  dispense  the  ordinances  of  Christ  in  such  a  way,  as 
wherein  with  satisfaction  to  our  consciences  we  may  enjoy 
them. 

Read  over  the  Doctor's  sermon  again  and  again,  and 
you  will  find  no  course  is  prescribed  us,  but  to  sit  still 
without  any  enjoyment  of  Christian  ordinances  at  all.  And 
with  how  great  numbers  must  this  be  the  case !  for  him- 
self professes  to  believe,  that  the  people  that  frequent  the 
separate  meetings  (who  you  know  are  not  a  few)  do  gene- 


170 


A  LETTER  CONCERNING 


rally  judge  it  to  be  unlawful  to  join  in  the  public  assem- 
blies. And  are  we  always  to  sit  still  thus  1  That  is  to 
exchange  visible  Christianity  for  visible  (at  lefist  negative) 
paganism  !  This,  if  you  take  the  whole  compass  of  it,  is  a 
thing  of  awful  importance  that  so  great  a  limb  of  a  Chris- 
tian nation,  they  and  their  posterity,  should  be  paganized 
from  age  to  age,  and  cut  of  from  the  whole  body  of  the 
Christiancommunity,onlybecause  they  scruple  some  things, 
the  least  exceptionable  whereof  are  no  part  of  the  Christian 
institution,  (as  himself,  and  they  whose  advocate  he  is,  will 
freely  confess,)  nor  do  necessarily  belong  to  it,  being  (as 
they  contend)  but  indifferent  things.  He  seems  rather 
contented  we  should  not  be  Christians  at  all,  than  not  to 
be  Christians  of  this  particular  mode ;  that  we  should 
rather  want  the  substance  of  Christ's  gospel  and  sacra- 
ments, than  not  have  them  accompanied  with  confessedly 
needless  additions,  and  which  we  fear  to  be  forbidden  us 
by  their  Lord  and  ours. 

We  do  sincerely  profess  wherein  we  decline  the  commu- 
nion he  invites  us  to,  we  only  displease  him,  and  those  of 
his  way  and  mind,  out  of  a  real  fear  of  otherwise  displeas- 
ing God.  We  agree  wilh  them  in  far  greater  things  than 
■we  can  differ  in.  We  are  of  that  one  body  which  they 
themselves  profess  to  be  of,  so  far  as  mere  Christianity  is 
the  distinction,  and  collective  bond  of  it,  and  desire  to  be 
under  the  conduct  and  government  of  that  one  Spirit.  We 
are  called  with  them  in  that  one  hope  of  our  calling,  and 
earnestly  expect  (whatever  hard  thoughts  they  have  of  us) 
to  meet  many  a  one  of  them  in  the  participation  of  the 
blessed  hoped  end  of  that  calling.  We  acknowledge  that 
one  Lord,  that  one  faith,  that  one  baptism,  (or  covenant 
which  the  baptism  of  our  Lord's  appointment  seals.)  and 
that  one  God  and  Father  of  all,  wno  is  above  all,  and 
through  all,  and  in  us  all.  Yet  because  we  cannot,  we 
dare  not  consent  with  them  to  the  additions  which  belong 
not  (and  which  we  fear  are  unduly  afh.xed)  to  the  religion 
of  Christians,  we  are  adjudged  to  be  (as  much  as  in  them 
is)  cut  off  from  Christ,  deprived  of  the  dear  pledges  of  his 
love,  and  acquisitions  of  his  blood,  are  driven  out  from 
the  inheritance  of  the  Lord,  and  it  is  effect  said  to  us, 
Go  and  serve  other  gods.  Thus  far  the  severity  of  this 
reverend  author  towards  us  extends.  Which  while  we 
thus  truly  represent  and  recount,  let  us  also, 

2.  Consider  what  agreement  it  holds  with  what  we  else- 
where observe  from  him.  We  have  already  taken  notice, 
that  for  our  bare  nonconformity  he  acquits  us  of  the  guilt 
of  schism.  And,  page  20.  of  this  sermon,  he  says,  he  doth 
"not  confound  bare  suspending  communion  in  some  par- 
ticular rites,  which  persons  do  modestly  scruple,  and  using 
it  in  what  they  judge  to  be  lawful,  with  either  total,  or 
at  least  ordinary  forbearance  of  communion  in  what  they 
judge  to  be  lawful ;  and  proceeding  to  the  forming  sepa- 
rate congregations,"  &c.  'Tis  this  latter  he  severs  and 
singles  out  for  his  opposition.  Against  our  suspending 
communion  in  some  particular  rites,  (v/hich  we  judge  un- 
lawful,) if  we  use  it  in  what  we  judge  lawful,  (which  I,  wi'h 
him,  presume  the  lay-dissenters  in  England  generally  do,) 
he  hath  nothing  to  say :  yea,  and  undertaking  to  show 
what  error  of  conscience  doth  excuse  a  man  from  sin,  in 
following  the  dictates  of  it ;  he  tells  us,  page  44.  that  "  if 
the  error  be  wholly  involuntary,  i.  c.  if  it  be  caused  by 
invincible  ignorance,''  (which  he  thus  explains  in  the  fol- 
lowing words,)  "  or  after  using  the  best  means  for  due  in- 
formation of  his  conscience;  though  the  att  may  be  a 
fault  in  itself,  yet  ii  shall  not  be  imputed  to  him  for  a  sin, 
because  it  wanted  the  consent  of  the  mind  by  which  I  he  will 
is  determined."     And  now.  Sir,  1  beseech  you  consider, 

(1.)  When  he  confesses  if  we  be  willing  to  be  satisfied, 
and  our  error  be  involuntary,  it  shall  not  be  imputed  to  us 
for  a  sin ;  why  are  we  so  severely  dealt  with  for  what  is 
not  to  be  imputed  to  us  for  a  sin  1  If  it  were  any,  me- 
thinks  it  should  not  deserve  such  rigour  at  the  hands  of 
men,  that  are  themselves  also  liable  to  mi.slakes  and  errors. 
Is  it  so  very  criminal,  if  every  poor  illiterate  dissenter  in 
England  (man  or  woman)  cniinot  in  ail  their  days  attain 
to  a  better  and  more  settled  judgment  in  stich  dubious 
matters,  than  this  reverend  person  hnd  himself  arrived  to 
twenty  years  ago  ?  Es|ieciallv  ihni  never  had,  or  were  ca- 
pable of  having,  ibo-^e  jiecnlinr  hi'lps  and  inducements,  to 
temper  and  reform  iheir  judgments,  that  he  hath  enjoyed. 


'Tis  a  long  time  that  his  own  judgment  has  been  ripening 
to  that  maturity,  as,  at  length,  to  think  it  fit  and  seasonable 
to  say  so  much  as  he  hath,  for  the  reforming  of  ours,  even 
in  this  sermon.  Methiuks  he  should  not  be  so  very  quick 
and  hard  towards  us,  upon  so  slender  a  cause,  as  our 
scrupling  some  particular  rites,  to  adjudge  us  and  ours  to 
be  totally  deprived  of  baptism,  which  themselves  count 
necessary  to  our  salvation,  and  of  the  other  ordinances  of 
Christ,  which  they  donot  think  unnecessary.  And  consider, 
(2.)  Whereas  he  says,  that  if  a  man  err  after  using  the 
best  means  for  due  information  of  his  conscience, — it  shall 
not  be  imputed  to  him  as  a  sin.  What  if  we  err  this  error 
(as  he  counts  it)  after  using  the  best  means  for  due  infor- 
mation ;  that  we  ought  rather  than  to  return  to  the  state 
of  paganism,  to  bear  our  part  in  the  forming  of  such  meet- 
ings for  the  worship  of  God,  as  wherein  we  may,  with  the 
satisfaction  of  our  own  consciences,  enjoy  all  his  holy 
ordinances  1  It  will  surely  be  within  the  compass  of  this 
his  general  position,  and  not  be  imputable  as  a  sin.  Then  it 
is  to  be  hoped  we  should  rather  choose  to  do  so,  than  pa- 
ganize ourselves,  or  live  in  the  wilful  neglect  of  his  institu- 
tions :  which  to  do  by  our  own  choice,  when  we  might  do 
otherwise,  we  cannot  but  think  a  very  great  sin. 

If  here  the  Doctor  should  assmne  to  himself  to  tell  us 
not  only  that  we  err  herein,  (whereof  we  are  to  regard  his 
proof,  as  it  shall  be  considered  by  and  by,  more  than  his 
affirmation,)  but  also  that  our  error  is  wilful,  we  shall 
appeal  from  him  to  one  that  better  knows,  how  willingly, 
how  gladly  we  should  receive  information,  and  admit  the 
belief,  that  we  ought  to  content  ourselves  entirely  and  only 
with  such  provisions  as  the  established  religion  (to  use  the 
Doctor's  phrase)  allows  us,  if  the  evidence  of  the  thing  it- 
self did  not  seem  irresistibly  and  unavoidably  to  persuade 
us  otherwise.  And  for  him  to  say  so,  were  but  to  suppose 
men  wilful,  only  for  not  being  of  his  mind,  who  can  as 
easily  think  him  so,  for  not  being  of  theirs.  But  this  can- 
not be  a  question  between  the  Doctor  and  us ;  whom,  as 
we  have  taken  notice  above,  he  hath  so  far  obliged,  as  to 
admit,  (page  37.)  "  that  we  generally  judge  as  we  practise, 
and  that  ii  is  not  to  be  supposed  that  faction  among  us 
should  so  commonly  prevail  beyond  interest."  But  since 
this  appears  to  be  his  determination  concerning  us,  and 
that  his  assertion  seems  positive  and  peremptory,  page  20. 
"  That  in  this  our  case,  to  proceed  to  the  forming  of  con- 
gregations under  other  teachers,  and  by  other  rules  than 
what  the  established  religion  allows,  were  a  sinful  and 
mischievous  separation," — we  are  in  the  next  place, 

II.  To  discuss  the  matter  with  the  Doctor:  wherein  we 
shall  endeavour  to  show, —  1.  The  indefensibleness  of  the 
judgment  tlie  Doctor  hath  given  in  this  case ;  which  will 
both  infer  (and  in  some  part  excuse)  what  v,e  are  after- 
wards to  discover;  vi:. — 2.  The  infirmity  ofwhat  is  alleged 
by  him  in  this  attempt  of  his  to  defend  it. 

I.  For  the  former,  it  being  ob\'ious  to  common  observa- 
tion, that  a  natural  self-indulgence  and  aptne.ss  to  decline 
and  waive  what  is  of  more  terrible  import  to  themselves, 
doth  usually  insinuate  and  influence  men's  minds  in  their 
judging  of  such  cases ;  we  are  the  more  concerned  (because 
a  favourable  false  judgment  will  do  us  no  good)  with  an 
impartial  .strictness  to  hold  ourselves  to  the  thing  itself. 
And  when  we  most  strictly  do  so,  methinks  the  doctor 
should  have  somewhat  a  hard  province  of  it.  Foi  his  de- 
termination amounts  to  thus  much,  (that  we  ought  to  be 
kept  in  a  stale  of  damnation  for  .scrupling  the  ceremonies,) 
i.  c.  to  be  deprived  of  the  necessary  means  of  our  salvation. 
And  that,  while  he  accounts  our  scruple  (after  the  use  of 
due  means  for  our  information)  not  imputable  to  us  as  a 
,sin  :  and  not  that  only,  but  that  we  ought  to  consent  to 
our  own  damnation  for  this  no  sin  of  ours;  inasmuch  a,s 
it  would  be  sinful  and  mischievous  lo  procure  to  oui-selycs 
the  necessary  means  of  our  salvation  in  another  way,  while 
we  apprehend  that,  without  our  sin,  we  cannot  have  them 
in  the  wav  which  he  allows  us. 

We  are  indeed  satisfied,  that  our  sin  one  way  or  other 
would  conlribute  little  to  our  salvation.  But  when  also 
we  arc  ■satisfied  that  we  cannot  enjoy  the  means  of  salva- 
tion in  his  wav  without  sin  ;  and  He  tells  us,  we  cannot 
without  sill  enjoy  them  in  our  own  :  we  h(ipe  every  door 
i^  not  shut  up  against  us,  and  cannot  think  the  merciful 
and  holy  God  hath  so  stated  our  case,  as  to  reduce  us  lo 


DR.  STILLINGFLEET^S  SERMON. 


171 


a  necessity  of  sinning  to  get  out  of  a  state  of  damnation. 
And  therefore  this  reverend  author  having  already  deter- 
mined that  our  remedy  cannot  lie  (as  our  consciences  are 
hitherto  informed)  in  coming  over  to  him  and  his  way  ; 
for  he  believes  we  generally  judge  it  unlawful  to  join  with 
them  in  the  public  assemblies,  page  37.  and  says,  page  43. 
"that  no  man  that  hath  any.conscience  will  speak  against 
the  power  of  it,  and  he  that  will  speak  against  it,  hath  no 
reason  to  be  regarded  in  what  he  says;"  (as  no  question  he 
expected  to  be,  otherwise  he  had  not  given  himself  so  much 
trouble;)  and  concludes,  page  44.  "that  we  should  sin  in 
going  against  it."  As  he  also  thinks  we  should  in  acting 
with  it,  which  (as  is  necessarily  implied)  we  as  yet  see  not. 
Our  great  hope  upon  the  whole  matter  is,  that  our  relief 
must  lie  in  takmg  the  way  which  we  do  lake;  and  that  it 
cannot  be  proved  to  be  sinful. 

We  reckon  it  is  not,  and  that  the  Doctor's  judgment 
herein  is  simply  indefensible,  because  whatsoever  is  sin- 
ful must  transgress  some  law  immediately  divine,  or  that 
obliges  by  virtue  of  the  divine  law.  And  we  cannot  find 
that  God  hath  made  any  law,  or  enabled  any  made  by 
others,  to  oblige  us  so  far,  in  our  present  circumstances, 
as  that  we  should  be  involved  in  the  guilt  of  sin,  by  some 
variation  from  the  letter  of  it.  For  any  divine  law  that 
can  be  supposed  to  oblige  us  to  the  use  of  the  things  we 
scruple,  or  else  to  live  without  the  worship  and  ordinances 
of  God,  not  knowing  any  such  ourselves,  we  must  wait 
till  we  be  informed  of  it. 

And  that  his  law  doth  give  an  obliging  force  so  far  to 
any  other,  we  as  yet  understand  not.  Wheresoever  he  hath 
been  pleased  to  lodge  and  intrust  the  keys  of  the  church, 
we  do  not  find  he  hath  appointed  them  to  that  use,  to  ad- 
mit us  into  the  communion  of  his  worship  and  ordinances, 
or  totally  to  exclude  us,  upon  such  terms.    And  herein  we 
suppose  we  have  the  Doctor  consenting  with  us ;  who,  in 
his  Irenicum,  (page  216.)  plainly  asserts,  "that  the  office 
whichthepower  of  the  keys  implies  is  ministerial,  and  not 
authoritative  ;  declarative,  and  not  juridical."    And  says 
in  the  preface  to  the  same  book,  that  "  he  that  came  to 
take  away  the  unsupnortable  yoke  of  the  Jewish  ceremo- 
nies, did  never  intend  to  gall  the  disciples'  necks  with  an- 
other instead  of  it."    Whereto  he  immediately  adds  in  the 
same  preface:    "And  it  would  be  strange   the  church 
should  require  more  than  Christ  himself  did;  and  make 
other  conditions  of  her  communion,  than  our  Saviour  did 
of  discipleship.     What  possible  reason  can  be  assigned  or 
given  why  such  things  should  not  be  suflicient  for  com- 
munion with  a  church,  which  are  sufficient  for  eternal 
salvation  1     And  certainly  those  things  are  sufhcient  for 
that,  which  are  laid  down  bv  our  Lord  and  Saviour  in  his 
word.     AVhat  ground  can  there  be  whv  Christians  should 
not  stand  upon  the  same  terms  now,  wfiich  thev  did  in  the 
limeof  Christ  and  his  apostles  1     Was  not  religion  sutTi- 
ciently  guarded  and  fenced  in  them  1  Was  there  ever  more 
true  and  cordial  reverence  in  the  worship  of  God  1  What 
charter  hath  Christ  given  the  church  to  bind  men  up  to 
more  than  himself  hath  done,  or  to  exclude  those  from 
her  society,  who  may  be  admitted  into  heaven  ■?     Will 
Christ  ever  thank  men  at  the  great  day  for  keeping  such 
out   from   communion  with  his   church,  whom   he  will 
vouchsafe  not  only  crowns  of  glory  to,  but  it  may  be  aure- 
ola; too,  if  there  be  any  such  things  there  1     'The  grand 
commission  the  apostles  were  sent  out  with,  was  only  to 
teach  what  Christ  had  commanded  them.    Not  the  lea,st 
intimation  of  any  power  given  them  to  impose  or  require 
any  thing  beyond  what  himself  had  spoken   to  them,  or 
they  were  directed  to  by  the  immediate  guidance  of  the 
Spirit  of  God.     It  is  not  whether  the  things  commanded 
and  required  be  lawful  or  no;  it  is  not  whether  indiffer- 
ences may  be  determined  or  no ;  it  is  not  how  far  Chris- 
tians are  bound  to  submit  to  a  restraint  of  their  Christian 
liberty,  which  I  now  inquire  after ;  (of  those  things  in  the 
treatise  it.self ;)  but  whether  they  do  consult  for  the  church's 
peace  and  unity  who  suspend  it  upon  such  things  1  how 
far  either  the  example  of  our  Saviour  or  his  apostles  doth 
warrant  such  rig.  irons  impositions!     We  never  read  the 
apostles  making  laws  but  of  things  supposed  necessary. 
AVhen  the  council  of  apostles  met  at  Jerusalem  for  dec'i- 
ding  a  case  that  disturbed  the  church's  peace,  we  see  they 
will  lay  no  other  burden  jX,,/  rdu  ;ir,;,/ay«;  tjvtw  besides 


these  necessary  things.  Acts  xv.  29.  It  was  not  enough 
with  them  that  the  things  would  be  necessary  when  they 
had  required  them,  but  they  looked  on  an  antecedem 
necessity  either  absolute  or  for  the  present  state,  which 
was  the  only  ground  of  their  imposing  those  command; 
upon  the  Gentile  Christians.  There  were,  after  this,  grcrt 
diversities  of  practice  and  varieties  of  observations  am<ir7 
Christians,  but  the  Holy  Ghost  never  thought  those  things 
fit  to  be  made  matters  of  laws,  to  which  all  parties  should 
conform;  all  that  the  apostles  required  as  to  these,  was 
mutual  forbearance  and  condescension  towards  each  other 
in  them.  The  apostles  valued  not  differences  at  all,  ard 
those  things  it  is  evident  they  accounted  such,  which  whe- 
ther men  did  them  or  not,  was  not  of  concernment  to  sal- 
vation. And  what  reason  is  there  why  men  should  be  so 
strictly  tied  up  to  such  things,  which  they  may  do  or  let 
alone,  and  yet  be  very  good  Christians  slilll  Without  all 
controversy  the  main  inlet  of  all  the  distractions,  conlii- 
sions,  and  divisions  of  the  Christian  world,  hath  been  by 
adding  other  conditions  of  church-communion  than  Christ 
hath  done." 

Nor  am  I  now  inquiring  whether  the  things  commanded 
be  lawful  or  no ;  nor  whether  indifferences  may  be  deter- 
mined or  no ;  nor  how  far  Christians  are  bound  to  submit 
to  a  restraint  of  their  Christian  liberty  1  But  only  inquir- 
ing (as  he  there  doth)  concerning  the  charter  given  bv 
ChrLst  for  the  binding  men  up  more  than  himself  hatli 
done.  And  I  further  inquire,  by  what  power  they  can  he 
bound  which  Christ  hath  not  given  "J  And  if  there  be  no 
such  power  to  bind  them,  suppose  the  things  required 
were  all  lawful,  (which  if  it  can  be  evinced,  I  should  re- 
joice to  see  done,)  yet  while  they  cannot  in  conscience 
think  they  are,  how  can  they  apprehend  themselves  bound 
to  be  without  the  means  of  salvation,  which  Christ's  char- 
ter entitles  them  to"!  I  readily  grant  it  is  fit  a  man  do 
many  things  for  peace  and  common  order's  sake  which, 
otherwise,  no  law  doth  formally  oblige  him  to,  i.  e.  sup- 
posing he  can  do  those  things  without  intolerable  prejudice 
to  himself.  And  so  it  is  commonly  determined  in  the 
matter  of  scandals.  But  can  it  be  thought  a  man  is  to  put 
himself  out  of  the  state  or  way  of  salvation  in  the  compli- 
ment to  such  as  will  otherwise  take  offence  ?  and  be  so 
courteous  as  to  perish  for  ever,  rather  than  they  shall  be 
displeased  1 

Yea,  and  it  maybe  moreover  added,  that  our  course  be- 
ing accounted  lawful,  must  al.so  (as  the  Doctor  speaks,  in 
another  case)  be  thought  a  duly :  for  the  things  that  are 
as  means  necessary  to  our  salvation,  are  also  necessary  by 
divine  precept.  We  are  commanded  to  hear  God's  word,  to 
devote  ourselves  and  our  children  to  God  in  baptism ;  and, 
at  the  Lord's  own  table,  to  remember  him,  and  show  forth 
his  death  till  he  come.  And  if  we  compare  together  certain 
positions  of  this  reverend  author,  we  cannot  see  but  he 
must,  as  our  case  is,  acknowledge  our  obligation  to  the 
practice  which  he  here  seems  to  blame.  For  in  his  Ireni- 
cum (page  109.)  he  asserts,  that  every  Christian  is  under 
an  obligation  to  join  in  church  society  with  others;  be- 
cause it  is  his  duty  to  profess  himself  a  Christian,  and  to 
own  his  religion  publicly,  and  to  partake  of  the  ordinances 
and  sacraments  of  the  go.spel,  which  cannot  be  without  so- 
ciety with  some  church  or  other.  And  he  after  adds,  on 
the  same  page,  "  It  had  been  a  cause,  disputed  of  by  some, 
(particularly  by  Grotius,  the  supposed  author  of  a  little 
tract,  An  semper  ^it  communicandnm  per  symbola  ?  when  he 
designed  the  syncretism  with  the  church  of  Rome,)  whe- 
ther in  a  time  when  churches  are  divided,  it  be  a  Chris- 
tian's duty  to  communicate  with  any  of  those  parties 
which  divide  the  church,  and  not  rather  to  suspend  com- 
munion from  all  of  them."  A  case  not  hard  to  be  decided; 
for  either  the  person  questioning  it  doth  suppose  the 
churches  divided  to  remain  true  churches,  but  some  to  be 
more  pure  than  other;  in  which  ca.'^e,  by  virtue  of  his  ge- 
neral obligation  to  communion,  he  is  bound  to  adhere  to 
that  church  which  appears  most  to  retain  its  evangelical 
purity.  To  which  purpose  he  further  tells  us,  page  110. 
"  he  knows  not  whether  Chn'sostom's  act  were  to  be  com- 
mended, who  after  being  made  a  deacon  in  the  church  of 
Antioch  by  Meletius,  upon  his  death,  because  FlavianiLs 
came  in  irregularly  as  bishop  of  the  church,  would  nei- 
ther communicate  with  him,  nor  with  Paulinus,  another 


173 


A  LETTER  CONCERNING 


bishop  at  Uiat  time  in  the  city,  nor  with  the  Meletians ; 
but  for  three  years'  time  withdrew  himsell'  from  commu- 
nion with  any  of  them."  And,  page  113.  "Where  any 
church  is  guilty  of  corruptions  both  in  doctrine  and  prac- 
tice, which  it  avowelh  and  professeth,  and  requireth  the 
owning  them  as  necessary  conditions  of  communion  with 
her,  there  a  non-communion  with  that  church  is  necessa- 
ry, and  a  total  and  positive  separation  is  lawful  and  con- 
venient." What  he  discourses  page  111,  112.  upon  the 
question,  "  Whether  it  is  a  sin  to  communicate  with 
churches  true  as  to  essentials,  but  supposed  corrupt  in  the 
exercise  of  discipline  1"  many  of  us  will  no  doubt  heartily 
concur  with  him  in.  Bui  it  touches  not  the  case  of  many 
more,  who  do  not  so  much  fear  upon  the  account  of  the 
neglect  of  discipline,  to  be  involved  in  the  guilt  of  other 
men's  sin ;  (as  there  seems  to  be  little  cause,  that  part  being 
not  incumbent  upon  us :)  nor,  if  that  be  his  meaning,  when 
he  speaks  of  separating  on  a  pretence  of  great  purity,  is  it 
the  case  with  most  of  us  :  but  we  justly  fear  (and  therefore 
avoid)  to  be  made  to  sin  ourselves,  by  having  such  things 
as  we  judge  to  be  sinful  imposed  on  us,  as  the  conditions 
of  our  communion.  And  as  to  this  case,  this  reverend 
author  speaks  our  sense  in  this  last  cited  proposition,  and 
pleads  our  present  cause.  Nor  need  we  more  to  be  said 
on  behalf  of  it  than  what  is  reducible  to  that  general  pro- 
position ;  or  particularly,  to  that  second  thing,  compared 
with  the  third,  which  (page  115.)  he  says  "  makes  separa- 
tion and  withdrawment  of  communion  lawful  and  neces- 
sary ;  viz.  corruption  of  practice,  where  we  say  as  he  doth, 
we  speak  not  of  practice,  as  relating  to  the  civil  conversa- 
tion of  men,  but  as  it  takes  in  the  agenda  of  religion  ;  when 
unlawful  things  of  that  kind  are  not  only  crept  into  a 
church,  but  are  the  prescribed  devotion  of  it :  those  being 
required  (which  he  adds  as  an  accession  to  the  foregoing) 
as  necessary  conditions  of  communion  from  all  the  mem- 
bers of  their  church,  which  makes  our  withdrawing  from 
them  unavoidably  necessary,  as  long  as  we  judge  them  to 
be  such  corruptions  as  indeed  they  are."  And  whereas  he 
instances  only  in  such  things  as  belong  to  the  head  of 
idolatrous  customs,  (suppressing  what  might  be  instanced 
under  the  other  head,  wnich  he  also  there  mentions,  riz. 
superstitious  practice,)  yet  we  doubt  not  if  other  things 
also,  that  appear  to  be  sinful,  besides  idolatrous  customs, 
be  required  as  necessary  conditions  of  communions,  the 
case  will  be  the  same,  unless  we  will  distinguish  sins  into 
such  as  be  lawful,  and  such  as  be  unlawful.  Or  there  be 
any  that  may  be  committed,  that  we  may  be  admitted  to 
the  communion  of  this  or  that  church. 

Now,  to  reduce  things  to  the  method  which  suits  the  pre- 
sent case ;  if  this  reverend  author  do  still  judge, — that 
where  sinful  conditions  of  communion  are  imposed,  there 
non-communion  is  necessary,  (and  those  things  be  sinful 
to  us  which  our  consciences  judge  to  be  so,)  as  he  hath  ac- 
knowledged:— and  again,  if  he  still  judge, — that  we  are 
under  an  obligation  to  join  in  church-society,  so  as  to  own 
our  religion  publicly,  and  to  partake  of  the  ordinances  and 
sacraments  of  the  gopsel ; — he  must  certainly  account  that 
our  duty,  which  he  taxes  in  this  sermon  as  our  fault,  at 
least  till  our  consciences  be  otherwise  informed,  whereof 
many  of  us  have  no  great  hope. 

We  are  indeed  not  so  stupid,  as  not  to  apprehend  there 
are  laws,  the  letter  whereof  seems  adverse  to  us.  Norore 
we  so  ungrateful,  as  not  to  acknowledge  his  majesty's  cle- 
mency in  nut  subjecting  us  to  the  utmost  rigour  of  those 
laws;  whom  we  cannot,  without  deep  regret,  so  much  as 
seem  not,  in  every  thing,  exactly  to  obey.  Nor  can  it  enter 
into  our  minds  to  imagine,  that  he  expects  to  be  obeyed  by 
us  at  the  expense  of  our  salvation.  Or  that  it  would  he  at 
all  grateful  to  him,  that  being,  as  we  are,  unsatisfied  in 
some  things  that  are  by  the  law  made  necessary  to  our  par- 
taking the  privileges  of  Ihe  Christian  church,  we  should 
become  pagans  in  duly  to  him.  His  majesty  was  once 
plea.sod  to  give  an  ample  testimony,  by  his  never  to  be 
forgotten  gracious  declaration  of  March  15,  lfi7"2,  how  re- 
mote any  such  thought  wa.s  frcmi  his  royal  breast;  and 
though  \ve  humbly  submit  to  the  exigency  of  those  rea- 
sons of  state  from  whence  it  proceeded,  that  we  enjoy  not 
the  continued  positive  favour  which  his  majesty  was  then 
pleased  to  express  towards  us  ;  yet  we  have  no  reason  to 
doubt,  but  his  pretensions  are  equally  benign  as  they  were. 


Nor,  though  it  be  uncertain  to  us  what  laws  they  are, 
the  authority  whereof  this  reverend  person  relies  upon  to 
make  our  practice  sinful,  yet  we  hope  he  doth  not  mean  to 
urge  us  herein  with  the  laws  of  the  civil  government,  be- 
cause those  as  much  forbid  our  non-communion,  (and  un- 
der as  severe  penalty,)  for  which,  he  acquits  us  from  the 
guilt  of  schism,  or,  if  we  endeavour  satisfaction,  from  any 
sin  imputable  to  us. 

But  if  that  should  be  his  meaning,  we  desire  it  may  be 
considered  how  unreasonable  it  seems,  that  the  design  of 
the  law  relating  to  that  part  of  our  practice,  which  the 
Doctor  in  this  sermon  condemns,  being  declaredly  to  pre- 
vent sedition ;  they  should  take  themselves  to  be  meant 
who  are  conscious  of  no  such  design  or  disposition. 

And  again,  that  it  is  not  with  any  reason,  charity,  or 
justice,  to  be  supposed,  that  when  that  and  other  restrictive 
laws  were  made,  either  the  temporal  ruin  of  so  great  a 
part  of  the  nation,  as  are  now  found  to  be  di.ssenters,  was 
intended  by  the  legislators,  or  the  reducing  them  to  the 
condition  of  heathens.  But  a  tmiformity  in  the  worship  of 
God,  being  in  itself  a  thing  really  desirable,  this  means 
was  thought  fit  to  be  tried,  in  order  to  that  end.  And  so 
are  human  laws,  about  such  mutable  matters,  generally 
designed  to  be  probationary ;  the  ?vent  and  success  being 
unforeknown.  W  hereupon,  after  a  competent  time  of  trial, 
as  his  majesty  was  graciously  pleased  to  declare  his  own 
favourable  sense  and  intention,  so  it  is  very  commonly 
known,  that  the  like  propensions  were  by  common  suffrage 
expressed  in  parliament,  viz.  to  gr-jnt  a  relaxation.  So 
that  the  law,  being  in  its  own  nature  nothing  else  but  an 
indicationof  the  legislator's  will,  we  may  account  the  thing 
was  in  substance  done,  so  far  as  may  satisfy  a  man's  pri- 
vate reason  and  conscience  concerning  the  lawgiver's  in- 
tention and  pleasure  ;  though  it  were  not  done  with  that 
formality  as  uses  (and  is  generally  needful)  to  be  stood 
upon,  by  them  who  are  the  ministers  of  the  law.  And  that 
it  was  not  done  with  that  formality  also,  seemed  rather  to 
be  from  a  disagreement  about  the  manner  or  method  of 
doing  it,  than  about  the  thing  to  be  done.  And  how  u.sual 
is  it  for  laws,  without  formal  repeal,  gently  and  gradually 
to  expire,  grow  old,  and  vanish  away,  not  being  longer 
useful,  as  the  ritual  part  of  the  Mosaical  law  did  become 
an  ineflectual  and  unprofitable  thing  1  And  how  easy 
were  it  to  instance  in  many  other  laws,  the  letter  of  which, 
they  that  urge  these  against  Ihe  dissenters,  do  without 
scruple  transgress !  and  from  which  no  such  weighty 
reasons  do  urge  to  borrow  now  and  then  a  point.  How 
many  dispense  with  themselves  in  many  parts  of  their  re- 
quired conformity,  that  have  obliged  themselves  to  it! 
■The  priests  in  the  temple  transgress  the  law,  and  are  blame- 
less. Yea,  and  he  thai  knows  all  ihings,  and  who  is  Judge 
of  all,  knows  how  little  scruple  is  made  of  transgressing 
the  laws  by  gross  immoralities  and  debaucheries.  Men 
learn  to  judge  of  the  sacredness  of  laws  by  their  own  in- 
clinations. Any  that  can  be  wire-drawn,  and  made  by  tor- 
ture to  speak  against  religion  not  modified  their  way,  mnst 
be  most  binding.  Such  as  prohibit  the  vilest  and  most 
open  wickedness,  bind  as  the  withs  did  Samson. 

The  sum  of  all  is,  that  whereas  we  are  under  the  obliga- 
tion of  the  divine  law  to  worship  God  in  the  use  of  those 
his  ordinances  which  require  to  be  dispcn.sed  and  attended 
in  society,  and  that  we  apprehend  we  cannot  do  it  without 
sin  in  the  way  this  reverend  author  invites  us  to.  Where- 
as also  we  do,  with  this  author,  deliberate,  whether  Christ 
hath  given  any  power  to  men  to  oblige  us  to  the  things  we 
scruple,  or  disoblige  us  from  the  things  we  practise,  and 
judge  it  unproved.  We  cannot  but  reckon  the  judgment 
the  Doctor  hath  given  in  our  case  (that  our  practice  is  sin- 
ful) is  erroneous  and  indefensible  by  any  man,  but  least 
filly,  of  most  other  men,  attempted  to  be  defended  by  him- 
.sel'f  From  whom  it  would  little  have  been  expected  that 
he  should  so  earnestly  recommend  that  verj-  thing  to  us, 
as  Ihe  only  foundation  of  union,  which  he  had  .so  publicly 
told  us  in  his  preface  to  the  Irenicum,  "  was,  without  con- 
troversy, the  main  inlet  of  all  the  di.si Tactions,  confu- 
sions, and  divisions  of  the  Christian  world,  rir.  the  adding 
other  conditions  of  church-communion  than  Christ  hath 
done." 

And  though  he  hath  lately  told  the  world,  there  are  some 
passages  in  that  book  that  show  only  the  inconsideraleness 


Da  STILLINGPLEET'S  SERMON. 


173 


«f  youth,  and  that  he  seems  to  wish  unsaid,  yet  he  hath 
not,  that  we  know,  declared  that  these  are  some  of  them. 
However,  since  this  present  detennination  and  judgment 
of  his  against  us  is  so  peremptory  and  positive,  as  well  as 
severe,  let  us,  in  the  next  place, 

2.  Consider,  and  carefully  examine,  as  we  are  concerned, 
what  he  hath  performed  in  defence  of  it ;  and,  it  is  to  be 
hoped,  the  inefiicacy  and  weakness  of  his  attempt  therein 
will  sufficiently  appear.  What  I  can  find  in  his  sermon 
hath  any  aspect  or  design  that  way,  is  either  ad  rem,  or 
ad  hominem.  And,  to  my  apprehension,  his  reasonings, 
of  the  one  kind  or  the  other,  are  altogether  unconcluding. 

(1.)  As  to  what  may  be  supposed  to  be  ad  rem,  if  you 
look  narrowly,  you  will  find,  that  the  principal  things 
alleged  by  him,  that  can,  under  that  notion,  give  support 
to  his  cause,  are  only  affirmed,  but  not  proved.  For  in- 
stance, page  9.  when  he  tells  us,  that  the  "  apostle  sup- 
posed the  necessity  of  one  fixed  and  certain  rule,"  &c. 
This  had  been  very  material  to  his  purpose ;  if,  1.  He 
had  told  us,  and  had  proved,  the  apostle  meant  some  rule 
or  other  superadded  to  the  sacred  Scriptures  ;  for  then  he 
might,  it  is  to  be  presumed,  as  easily  have  let  us  know 
what  that  rule  was,  which,  most  probably,  would  have 
ended  all  our  controversy ;  it  being  little  to  be  doubted, 
we  should  all  mo.st  readily  have  agreed  to  obey  it :  or, 
secondly.  If  he  had  proved,  that,  because  the  apostle  had 
power  to  make  such  a  rule,  and  oblige  the  churches  to 
observe  it,  that  therefore  such  church-guides  as  they, 
whose  cause  the  Doctor  pleads,  have  an  equal  power  to 
make  other  rules  divers  from  his,  containing  many  new 
things,  which  he  never  enjoined,  and  to  enforce  them  upon 
the  church  (though  manifestly  tending  to  its  destruction, 
rather  than  edification.)  But  these  things  he  doth  but 
suppose  himself,  without  colour  of  proof. 

Again,  for  his  notion  of  churches,  page  16,  17,  18,  19. 
examine  as  strictly  as  you  will  what  he  says  about  it ;  and 
see  whether  it  come  to  any  thing  more  than  only  to  repre- 
sent a  national  church  a  possible  thing  1  And  whereto  the 
name  church  may  without  absurdity  be  given.  His  own 
words  seem  to  him  no  higher.  "  Why  may  there  not  be 
one  national  church  from  the  consent  in  the  same  articles 
of  religion,  and  the  same  order  of  worship  V  page  18. 
"  The  word  was  used  in  the  first  ages  of  the  Christian 
church,  as  it  comprehended  the  ecclesiastical  governors, 
and  the  people  of  whole  cilies.  And  why  many  of  these 
cities  being  united  together  under  one  civil  government 
and  the  same  rules  of  religion,  should  not  be  called  one 
national  church,  1  cannot  understand,"  page  19. 

But  can  it  now  be  inferred  thence,  that  therefore  God 
hath  actually  constituted  every  Christian  kingdom  or  na- 
tion such  a  church "!  Can  it  further  be  inferred,  that  he 
hath  invested  the  guides  of  this  church,  not  chosen  by  the 
people  (according  to  Scripture,  and  primitive  practice  for 
some  ages)  with  a  power  to  make  laws  and  decrees,  pre- 
scribing not  only  thing  necessary  for  common  order  and 
decency,  but  new  federal  rites,  and  teaching  signs  and 
symbols,  superadded  to  the  whole  Christian  institution ; 
with  many  more  dubious  and  unnecessary  things  besides  'i 
And  to  exclude  sober  and  pious  Christians  from  the  pri- 
vileges that  are  proper  to  the  Christian  church,  as  such, 
merely  for  that  out  of  conscience  towards  God,  they  dare 
not  admit  into  their  worship  those  additions  to  the  Chris- 
tian religion  1  To  lake  order  they  shall  have  no  pastors, 
no  sacraments,  no  assemblies  for  worship "?  And  because 
they  will  not  be  so  much  more  than  Christians,  that  they 
shall  not  be  Christians  at  aU  1 

He  that  would  go  about  to  make  these  inferences  merely 
from  the  forementioned  ground,  would  gain  to  be  laughed 
at  by  all  sober  men,  instead  of  a  conclusion  ;  whatsoever 
better  success  he  should  have,  who  should  undertake  to 
prove  the  same  things  any  other  way. 

This  reverend  author  was  so  wise  as  not  to  attempt 
either  of  these.  But  then,  in  the  meantime,  what  doth  the 
mere  possible  notion  of  such  a  church  advantage  his 
cause  ■?  Because  it  is  possible,  there  might  have  been  such 
a  Macedonian,  or  such  a  Lydian  church,  is  such  a  one 
therefore  necessary  1  and  any  other  constitution  of  a 
Christian  church  impossible,  or  unlawfuH  Or  because 
the  general  meeting  of  magistrates  of  the  whole  city  and 
people  together  in  pagan  Athens  was  called  'Et/cX^o-ia, 


therefore  such  must  be  the  constitution  of  a  Christian 
church  ■?  and  therefore  such  a  church  hath  such  powers 
from  Christ  as  were  above  mentioned  I 

Here  howsoever  we  make  our  stand,  and  say  that  till 
the  Doctor  hath  proved  these  two  things  ; 

[1.]  That  such  a  church  as  he  hath  given  us  the  notion 
of,  as  of  a  thing  merely  possible,  is  actually  a  divine  in- 
stitution ;  and, 

[2.]  That  God  hath  given  to  the  ecclesiastical  governors 
in  it  never  chosen  by  the  Christian  community,  or  to  any 
other  power,  to  superadd  institutions  of  the  nature  above 
mentioned,  and  to  enforce  them  under  the  mentioned 
penalties  :  all  his  reasonings  that  pretend  to  be  ad  rem,  are 
to  no  purpose,  and  do  nothing  at  all  advantage  his  cause. 

Yet  there  are  some  passages  in  this  part  of  his  dis- 
course, that  though  they  signify  nothing  to  his  main  pur- 
pose, are  yet  very  remarkable,  and  which  'tis  fit  we  should 
take  some  notice  of. 

As  when,  page  16.  he  tells  us  what  he  means  by  wkole 
churches  ;  viz.  "  The  churches  of  such  nations,  which 
upon  the  decay  of  the  Roman  empire,  resumed  their  just 
power  of  government  to  themselves  ;  and  upon  their  own- 
ing Christianity,  incorporated  into  one  Christian  society, 
under  the  same  common  ties  and  rules  of  order  and  gov- 
ernment." As  if  there  could  be  no  whole  churches  in  the 
world  that  had  not  been  of  the  Roman  empire,  or  as  if 
those  of  the  Roman  empire  could  not  have  been  whole 
churches  without  resumption  of  the  civil  government;  as 
we  suppose  he  means. 

Or,  as  if  (which  he  mtimates,  page  19.)  we  needed  this 
(so  dearly  espoused  notion  as  a  ground)  to  acquit  as  from 
the  imputation  of  schism,  in  our  separating  from  the  church 
of  Rome.  Which  certainly  it  were  not  for  the  advantage 
of  the  protestant  cause  to  admit ;  for  then  all  that  remain 
within  the  empire,  were  bound  to  continue  in  the  com- 
munion of  the  Roman  church.  And  in  the  other  king- 
doms, where  princes  have  not  resumed  their  just  right 
of  reforming  errors  in  doctrine  and  corruptions  in  wor- 
ship, all  should  be  schismatics  that  should  separate  from 
the  church  of  Rome. 

Again,  when,  page  17.  he  would  confute  that  great 
mistake,  the  making  the  notion  of  a  church  barely  to  re- 
late to  acts  of  worship ;  (a  mistake  whereof  I  never  knew 
any  man  guilty ;)  he  surely  runs  into  as  great  an  opposite 
mistake,  in  making  the  notion  of  a  church  to  be  no  more 
than  of  a  society  of  men  united  together,  for  their  order 
and  government,  according  to  the  rules  of  the  Christian 
religion.  Now  faith  and  worship  are  quite  excluded  the 
notion  of  a  church  ;  and  order  and  government,  and  the 
rules  of  the  Christian  religion,  but  as  they  refer  to  these, 
only  included.  Whence  it  will  come  to  pass,  that  we  can 
have  no  notion  of  one  catholic  church,  from  which  yet  he 
argues  at  the  bottom  of  the  same  page. 

Nor,  though  I  dislike  the  thing,  do  I  understand  the 
strength  of  the  Doctor's  argument,  against  making  the 
notion  of  the  church  barely  to  relate  to  acts  of  worship; 
ri:.  That  if  this  held  true,  the  church  must  he  dissolved 
as  soon  as  the  congregation  is  broken  up.  For  will  it  not 
also  follow  as  well,  that  if  the  notion  of  a  church  relate 
only  to  order  and  government,  every  time  any  meeting  for 
affairs  of  order  and  government  is  broken  up,  the  church 
is  dissolved  1  And  that  an  assembly  of  the  states  in  any 
kingdom  or  nation  cannot  break  up  without  a  dissolution 
of  the  government "?  A  parliament  (at  least)  not  adjourn 
or  be  prorogued  without  being  dissolved  1  And  whereas 
he  adds,  But  if  they  retain  the  nature  of  a  church,  when 
they  do  not  meet  together  for  worship,  then  there  is  some 
other  bond  that  unites  them,  and  whatever  that  is,  it  con- 
stitutes the  church.  Is  it  not  possible  there  may  be  such 
a  bond  for  worship,  as  well  as  for  government  1  an  obliga- 
tion to  meet  at  stated  times  for  that  purpose,  when  they 
are  not  met  1  And  then  (if  this  were  all  that  were  to  be 
said  to  the  contrary)  why  might  not  that  bond  as  well  serve 
to  constitute  the  church  1  But, 

(•3.)  For  his  reasonings  ad  hominem,  they  need  not  de- 
tain us  long ;  he  argues  from  the  judgment  of  the  assembly 
of  divines  and  others.  All  which  arguing  must  suppose, 
if  it  concern  us,  that  we  are  bound  lo  be  of  the  same  judg- 
ment with  the  ministers  that  are  and  have  been  so  and  so 
minded  ;  which  I  for  my  part  understand  not.    But  I  per- 


174 


A  LETTER  CONCERNING 


ceive  here  his  intention  is,  having  endeavoured  to  draw 
us  off  from  our  ministers ;  now  to  move  another  stone, 
and  try  if  he  can  draw  them  off  from  us. 

For  the  assembly,  I  think  it  fit  those  that  survive  of 
them  should  be  as  much  concluded  by  what  they  then  de- 
termined, as  this  reverend  author  by  the  Irenicum.  But  I 
know  no  reason  that  such  as  they  represented,  nor  who 
ever  pretended  to  be  of  their  party,  should  be  concluded 
to  the  world's  end.  Nor  do  tmderstand  why  even  the 
same  party  may  not  be  as  well  supposed  in  a  possibility  to 
vary  trom  itself  in  forty  years,  as  the  same  man  from  him- 
self in  less  than  twenty.  If  they  did  incline  to  deal  too 
hardly  with  their  brethren,  that  will  not  justify  them  who 
deal  more  hardly.  'Tis  hoped  such  as  have  been  so  in- 
clined, have  been  smitten,  and  suffered  the  rebukes  of  the 
Almighty,  repented  it,  and  are  become  wiser:  and  when 
some  think  themselves  grown  wiser  by  prosperity,  others 
by  adversity,  there  is  less  reason  to  suspect  the  latter. 

Yet  also  this  reverend  author  ought  to  have  considered 
the  great  disparity  of  the  cases  he  would  parallel.  For 
when  one  sort  of  men  are  considering  of  having  only  such 
a  frame  of  things  settled,  as  are  imposed  by  Christ  him- 
self, whether  they  judge  rightly  or  no,  that  he  hath  im- 
posed every  part  of  that  frame,  yet  while  they  think  and 
judge  that  he  haih,  and  consequently  that  nothing  is  to  be 
abated  of  it :  'twere  very  unfitly  argued,  that  therefore 
another  sort  professing  to  impose  many  things  never  im- 
posed by  Christ,  should  abate  nothing  of  their  unnecessary 
impositions. 

For  such  as  the  Doctor  quotes  besides  of  the  nonconform- 
ists, acknowledging  the  parish  churches  true  churches, 
and  the  lawfulness  of  holding,  sometimes,  conununion 
with  some  of  them  ;  it  is  not  to  be  thought  hal  among  so 
many  parties  as  come  all  under  one  common  notion  of 
dissenters  from  the  public  rule,  (and  whom  that  rule  did 
not  find  one,  but  made  them  so  in  that  common  notion,) 
there  must  be  great  diversity  of  opinions,  and  proportion- 
ably  differing  practices  in  these  matters.  I  heartily  prefer 
the  most  moderate,  as  I  believe  you  do.  But  here  this 
reverend  author  takes  occasion  for  so  ignominious  reflec- 
tions upon  our  preachers,  as  insincere,  dishonest,  and  un- 
conscientious, as  I  doubt  not,  in  one  twenty  years  more, 
his  ingenuity  will  oblige  him  to  repent  more  heartily,  than 
ever  it  permitted  him  to  do  of  his  Irenicum.  Because  he 
can  allege  a  very  few  persons  that  have  spoken  to  this  pur- 
pose, therefore,  first,  it  must  be  represented  to  the  world  as 
their  common  judgment ;  next  they  are  charged  with  con- 
cealing this  judgment;  (why  is  this  kept  up  as  such  a  mighty 
secret  in  the  breasts  of  their  teachers  7  page  37.)  and  then  it  is 
endeavoured  to  make  men  think  they  practise  against  their 
own  judgments,  in  preaching  to  separate  congregations. 

Surely  you  and  I  are  concerned,  as  we  have  occasion,  to 
say  what  we  truly  can,  for  the  just  vindication  of  our 
ministers.  I  doubt  liot  but  you  believe,  and  you  have,  for 
some,  particular  reason  to  be  confident;  it  is  forour.sakes 
they  expose  themselves  to  the  displeasure  of  such  men  as 
Dr.  St,     I  must,  for  my  part,  say, 

[1.]  That  I  believe  it  to  be  the  judgment  of  very  few, 
that  every  parish  is,  as  such,  a  true  Christian  church.  I 
am  sorry  I  have  such  a  ground  to  fear  it  of  one  kind,  i-/c-. 
that  some  may  not  be  so,  as  not  having  among  them  any 
tolerable  understanding  of  the  most  confessedly  funda- 
mental principles  of  Christian  religion.  What  say  you  to 
such,  where  the  minister  is  grossly  ignorant  of  the  princi- 
ples of  religion,  or  habitually  vicious,  and  of  a  profligate 
life  1  Do  mere  orders  make  him  a  minister,  who  (perhaps 
since  he  received  them)  is  become  destitute  of  the  most  es- 
sential qualifications'!  anymore  than  the  habit,  a  monk?  or 
a  beard,  a  philasopher  1  Can  a  Mercury  be  made  of  every 
log  1  Not  to  insist  that  this  reverend  author  can  s<-arce 
think  they  are,  from  a  ground  of  another  kind,  because 
they  assemble  only  for  worship,  and  not  for  government. 

[2]  And  surely,  a  church  may  be  unfit  to  he  commu- 
nicated with,  although  it  be  a  true  church;  (those  words 
of  the  reverend  and  worthy  dean  of  Canterbury  carry  their 
own  light  with  them  to  this  purpo.se ; ")  as  a  man  may  be 
truly  and  really  a  man,  though  he  have  the  plague  upon 
him,  and  for  that  reason  be  fit  to  be  avoiden  by  all  that 
wish  well  to  themselves.  'Tis  true,  there  are  vastly  differ- 
a  Sonnon  on  Josh.  xxiv.  15. 


ent  degrees  of  that  unfitness.  But  I  see  not  how  they  can 
apprehend  there  is  the  fitness  which  is  simply  necessary, 
who  judge  there  are  conditions  of  communion  imposed 
that  are  sinful. 

And  I  believe  this  reverend  author  will  think  it  possible 
a  true  church  may  impose  some  sinful  conditions  of  her 
communion ;  in  whicli  case,  he  hath  determined  a  non- 
communion  with  her  necessary  and  unavoidable. 

[3.]  For  those  that  are  of  that  judgment,  the  parochial 
assemblies  ought  to  be  communicated  with  so  far  as  is 
alleged  was  declared.  As  I  know  none  of  the  dissenting 
ministers,  that  thought  they  ought  always  and  only  to  be 
communicated  with,  so  I  see  not  with  what  pretence  it  can 
be  said  they  keep  up  their  judgment  herein,  as  a  mighty 
secret.  If  it  be  so,  how  came  this  author  to  have  it  re- 
vealed to  him  ?  Is  printing  it  to  the  world  keeping  it 
secret  t  Some  have  published  it  in  that  way,  as  we  see  is 
known  to  the  Doctor.  Others,  by  their  frequent  discourses, 
and  their  own  practice.  And,  to  my  observation,  divers  of 
them  have  in  their  sermons  made  it  much  their  business 
to  dispose  the  minds  of  their  hearers  to  a  truly  catholic 
Christian  union,  as  I  have  been  much  pleased  to  take  no- 
tice, some  of  the  conforming  clergy  do  also.  But  if  this 
be  the  Doctor's  quarrel  with  any  of  our  ministers,  (who 
think  such  communion  lawful)  that  they  do  not  constantly, 
in  every  sermon,  inculcate  the  business  of  communicating 
in  the  ceremonial  way,  for  my  part,  I  shall  blame  them  as 
much  as  he,  when  once  he  hath  made  it  very  evident,  that 
the  ceremonies  are  more  profitable,  and  likely  to  do  more 
good  to  the  souls  of  men,  than  repentance,  the  faith  of  the 
gospel,  the  fear  of  God,  a  good  life  in  this  world,  and 
eternal  life  in  the  other  ;  which  I  confess  are  the  more 
usual  subjects,  so  far  as  I  have  had  the  opportunity  to  ob- 
serve, of  their  preaching. 

And,  let  me  add,  that  I  can  tell  you  of  a  secret,  which 
some  might  be  apt  to  think  (as  it  is  really  so)  is  indus- 
trioiLsly  and  much  more  unrighteously  kept  up  in  one 
man's  breast,  that  may  be  conscious  of  a  great  design  in 
it.  The  author  of  the  book,  entitled,  The  Weapon  Salve, 
or  Irenicum,  seems  to  have  found  it  some  inconveniency 
to  him,  to  have  been  the  author  of  so  good  a  book ;  where- 
upon, in  a  certain  soliloquy,  (though  he  is  pleased  to  re- 
present It  as  a  tripartite  dialogue,)  he  asks  himself  his  own 
opinion  of  it,  and  gives  himself  this  answer  :  I  will  tell 
you  freely  (as  you  know  men  use  great  liberty  in  talking 
with  themselves,  though  prudence  would  direct  that  to  be 
done  in  some  cases  with  great  caution,  and  not  to  talk  in- 
convenient things  too  loud,  lest  they  be  too  much  over- 
heard) I  believe  there  are  many  things  in  it,  which  if  Dr. 
St.  were  to  write  now,  he  would  not  have  said ;  for  there 
are  some  things  which  show  his  youth,  and  want  of  due 
consideration ;  others,  in  which  he  yielded  too  far,  &c. 
Now  here  (though  I  believe  he  had  begun  to  be  inclined 
to  throw  away  his  salve,  and  use  only  the  weapon  for  the 
wounding  of  sound  parts,  not  the  cutting  off  the  incurable, 
yet)  I  conceive  one  may  safely  enough  take  it  for  granted, 
his  intention  was  not '  to  retract  the  whole  book.  But 
whereas  he  tells  us  not  what  he  doth :  how  would  the 
Doctor  take  it  if  one  should  ask.  Why  is  this  kept  up  as 
such  a  mighty  secret  in  his  own  brca.st  1  Or,  say  the  ten- 
derness of  his  mind  might,  'lis  likely,  out  of  mere  shame- 
facedness,  keep  him  from  declaring  against  what  his  own 
conscience  tells  him  is  truth  ;  however,  this  retractation 
cannot  make  that  which  was  true  become  false.  The 
reason  of  things  is  sullen,  and  will  not  alter  to  serve  men's 
conveniences.  Perhaps,  indeed,  his  judgment  is  really 
altered.  If  therefore  he  would  acquit  himself  like  an 
honest  and  conscientious  man,  let  him  tell  the  world 
plainly,  which  he  the  pernicious  principles  of  that  book, 
that  honest  nnd  conscientious  men,  who  have  thought  well 
of  many  things  in  it,  (and  perhaps  the  same  things  which 
he  now  disapproves,)  may  not  always  be  deceived  by  the 
shows  of  reason  that  deceived  himself,  and  by  which  he 
deceived  them.  The  same  justice  that  obliges  not  to  lay 
a  stumbling-block  in  the  way  of  the  blind,  doth  also 
oblige  him  to  remove  it  who  hath  laid  it:  which  is  to  be 
done,  not  by  professing  another  opinion,  for  we  depend  not 
on  his  authority,  which  he  hath  himself  so  much  dimin- 
ished ;  but  on  the  reasons  he  alleged,  which  if  they  were 


DR.  STILLINGFLEET'S  SERMON. 


176 


fikllacious,  let  him  show  wherein,  and  answer  his  own 
reasons.  To  say  the  truth,  the  gravity  and  seriousness 
wherewith  that  book  was  written,  appears  to  have  so  little 
of  the  youth  in  it,  in  comparison  of  the  jocularity  and 
sportful  humour  of  some  of  his  latter  writmgs,  when  he 
hath  been  discussing  the  most  weighty  and  important  cases 
of  conscience,  that  it  seems  as  a  prodigy  in  nature,  and 
that  he  began  his  life  at  the  wrong  end  ;  that  he  was  old  in 
his  youth,  and  reserved  his  puerility  to  his  more  grown 
age.  But  we  hope  there  is  a  great  residue  behind,  wherein 
he  may  have  opportunity  and  inclination  to  show  the 
world,  that  he  did  not  repent  the  pious  design  of  that 
book ;  or,  at  least,  with  a  repentance  that  (can  as  well  as 
that)  ought  to  be  repented  of. 

[4.]  And  whereas  such  of  the  dissenting  ministers,  as 
have  most  openly  declared  for  communicating  at  some 
times  with  some  of  the  parochial  churches,  have  also  de- 
clared their  judgment  of  the  lawfulness  and  necessity  of 
preaching  and  hearing,  and  doing  other  religious  duties,  in 
other  congregations  also  :  if  now  either  the  Doctor  discern 
not  the  inconsistency  of  these  things,  or  they  discern  not 
their  inconsistency ;  is  there  nothingto  be  said  or  thought, 
but  that  they  acquit  not  themselves  like  honest  and  con- 
scientious men  1  Must  it  be  taken  for  a  demonstration  of 
a  man's  want  of  honesty  and  conscience,  not  to  be  pre- 
sently of  the  Doctor's  opinion  in  every  thing  1  or  not  to  see 
every  consequence  which  he  sees,  or  thinks  he  sees  t 

But  let  us  consider  the  goodness  of  this  consequence, 
which  it  must  be  so  great  a  piece  of  dishonesty  not  to  dis- 
cern. If  it  be  the  duty  of  some  to  communicate  some- 
times with  some  parish  churches,  (for  this  is  the  most  the 
Doctor  could  make  of  that  relator's  concession,  whom  he 
cites  page  21,  22.  of  his  sermon,)  therefore  it  is  the  duty 
of  every  one  to  communicate  with  any  parish  church 
where  his  abode  is,  so  constantly  and  entirely  as  never  to 
have  any  communion  with  any  otherwise  constituted  con- 
gregation. 

This  is  the  thing  must  be  to  his  purpose  inferred  ;  yea, 
and  he  would  have  it  be  from  somewhat  a  lower  premise. 
For  he  tells  us,  page  37.  "  that  he  dare  say,  if  most  of  the 
preachers  at  this  day  in  the  separate  meetings  were  soberly 
asked  their  judgments,  whether  it  were  lawful  (only)  for 
the  people  to  join  with  us  in  the  public  assemblies,  they 
would  not  deny  it."  He  surely  dares  not  say  that  their 
meaning  was,  that  it  was  lawful  constantly  to  join  with 
them  in  all  their  parochial  assemblies,  unless  he  dares  say, 
what  he  hath  not,  from  any  of  them,  the  least  ground  to 
think.  Now  hereupon  he  collects,  page  38.  that  our  min- 
isters cannot  declare  so  much  in  a  separate  congregation, 
but  this  truth  must  fly  in  their  faces ;  because  he  suppo- 
seth  it  repugnant  to  it,  to  preach  at  all  in  a  separate  con- 
gregation; and  yet  afterwards,  on  the  same  page,  he  so 
well  agrees  with  himself,  as  to  bid  them,  if  they  would  ac- 
quit themselves  like  honest  and  conscientious  men,  tell  the 
people  plainly  that  they  look  on  our  churches  as  true 
churches,  and  that  they  may  lawfully  communicate  with  us 
in  prayers  and  sacraments.  And  where  are  they  to  tell  them 
so,  but  in  the  separate  congregations  7  Singly  and  severally 
he  knows  it  were  impossible.  Nor  do  I  think  he  woulil 
reckon  honesty  and  conscience  obliged  them  to  come  and 
tell  the  people  so  in  their  congregations. 

Now  I  am  afraid  there  are  but  a  very  few  honest  and 
conscientious  men  in  the  world  at  this  day,  if  none  are  to 
go  for  such,  but  who  can  perceive  the  strength  and  reason- 
ableness of  the  above-mentioned  consequence. 

And  that  you  may  farther  see  what  reasons  our  minis- 
ters may  have,  notwithstanding  all  the  alleged  concessions, 
to  administer  in  the  worship  of  God  in  our  assemblies ; 
though  it  were  never  so  much  their  common  universal 
judgment,  that  they  and  we  might  sometimes  communicate 
in  some  of  the  parochial ;  let  us  consider,  that  in  the  more 
populous  and  frequented  places,  as  with  you  at  London 
for  instance,  the  churches  cannot  receive,  some  not  a  tenth 
part,  some  not  half  the  people  belonging  to  them,  few  can 
receive  all.  Methinks  good  men  should  not  be  offended 
that  multitudes  do  in  this  distress  relieve  themselves  by 
resorting  to  other  places  for  necessary  instruction.  And 
though  they  be  the  inclinations  of  the  people  that  divide 
them  this  way,  and  that  (as  it  can  be  nothing  else)  though 
places  for  their  resort  be  not  every  where  most  conveniently 


situate  for  their  resort,  where  there  is  most  need,  (which 
must  be  taken  not  always  where  it  were  most  desirable, 
but  where  they  can  be  had,)  yet  theythat  have  a  mind,  had 
better  go  to  places  at  a  more  inconvenient  distance,  than 
have  no  whither  to  go ;  and  it  is  better  the  necessities  of 
many  should  be  provided  for  in  such  an  exigency,  than  of 
none.  In  the  meantime,  the  churches  of  worthy  conform- 
ing ministers  in  such  populous  places  are  generally  filled, 
as  I  have  been  informed,  and  have  sometimes  had  occasion 
to  observe. 

Do  not  necessities  of  a  much  lower  nature  oblige  us  to 
recede  from  stated  human  rules  1  It  is  well  known  there 
is  a  law  against  relieving  such  as  beg  out  of  their  own  pa- 
rishes. But  if  one  find  upon  the  road  such  a  poor  wretch 
ready  to  perish,  am  I  not  bound,  notwithstanding,  if  I  can, 
to  relieve  him  1  And  who  would  think,  in  such  a  case,  I 
transgressed  the  true  intention  of  the  lawl 

Yea,  and  God's  own  laws  respecting  rituals,  common 
order,  and  the  external  part  of  religion,  were  by  his  own 
direction  to  yield  to  far  less  urgent  necessities;  to  the 
plucking  an  ass  or  an  ox  out  of  a  ditch  ;  how  much  more 
the  souls  of  men !  Have  we  not  read  what  David  did 
when  he  was  an  hungered,  and  they  that  were  with  him, 
how  he  entered  into  the  house  of  God,  and  did  eat  the 
shew-bread,  which  it  was  not  lawful  for  him  to  eat,  neither 
for  them  which  were  with  him,  but  only  for  the  priests  1 
How  expressly  is  it  alleged  by  our  blessed  Saviour, 
against  those  nice  and  punctilious  observers  and  urgers  of 
the  letterofthe  law,  the  Pharisees,  I  will  have  mercy  andnot 
sacrifice.  And  if  he  were  willing  to  abate  a  sacrifice  to 
himself,  that  there  might  be  room  for  the  exercise  of  mercy 
towards  men's  bodies,  how  monitory  and  reprehensive 
should  that  be  to  such  merciless  persons,  as  would  have 
the  very  souls  of  men  themselves  be  sacrificed  to  their  stiff 
and  unyielding  humours!  Positive  laws  cease  to  bind 
when,  by  accident,  they  thwart  the  law  of  nature.  Which 
binds  to  nothing  more  deeply  than  the  endeavour  of  saving 
one's  own  soul,  and  (within  the  bounds  of  his  calling)  liis 
neighbour's  as  his  own. 

What  if  many  of  our  ministers  think  it  lawful,  and,  at 
some  times,  a  dut>',  to  join  in  some  of  the  public  assem- 
blies'! It  is  not  then  their  dutj',  when  an  inviting  oppor- 
tunity, and  so  urging  necessities,  lay  before  them  greater 
duty.  This  reverend  author  tells  us,  very  pertinently  to 
this  purpose,  when  he  was  declaiming  against  us  and  our 
ministers,  page  31.  of  his  sermon:  "It  is  a  great  fault 
among  some  who  pretend  to  great  niceness  in  some  posi- 
tive duties,  that  they  have  some  little  regard  to  com- 
parative duties;  for  that  which  may  be  a  duty  in  one  case, 
when  it  comes  to  thwart  a  greater  duty,  may  be  none." 
This  doctrine  we  learn  from  our  blessed  Saviour  in  the 
case  of  the  obligation  of  the  Sabbath  ;  which  he  makes  to 
yield  to  duties  of  mercy.  And  can  we  think  that  a  duty 
lying  upon  us,  which,  in  our  circumstances,  makes  a  far 
greater  duty  impracticable  1  We  acknowledge  order  and 
unity  very  lovely  and  desirable  things,  but  we  think  it  of 
greater  importance  that  the  ministers  with  whom  such 
fault  is  found,  conduct  men,  though  not  in  so  accurate 
order,  (which  they  cannot  help,)  to  heaven,  than  let  them 
go  in  the  best  order,  yea  (and  as  the  case  is)  without  any 
at  all,  to  hell. 

And  what  though  the  necessity  of  many  of  us  arise  from 
our  own  scruples,  and  what  though  those  scruples  were 
without  ground,  doth  it  therefore  follow  we  must  be  aban- 
doned to  perish  1  when  our  very  error,  if  we  be  willing  to 
admit  conviction,  (as  we  sincerely  are,  could  the  matter 
admit  it,)  is  not  imputable  to  us  for  a  sin.  This  author 
was  once  pleased  to  make  it  one  of  his  proposals  for  ac- 
commodation, page  64.  of  his  Irenicum  ;  "  "That  no  sanc- 
tions be  made,  nor  mulcts  nor  penalties  be  inflicted  on 
such,  who  only  dissent  from  the  use  of  .some  things,  whose 
lawfulness  they  at  present  scruple,  till  sufficient  time  and 
means  be  used  for  their  information  of  the  nature  and  in- 
differency  of  the  things  ;  that  it  may  be  seen  whether  it  be 
out  of  wilful  contempt,  and  obstinacy  of  spirit,  or  only 
weakness  of  conscience,  and  dissatisfaction  concerning  the 
things  themselves,  that  they  disobey.  And  if  it  be  made 
evident  to  be  out  of  contempt,  that  only  such  penalties  be 
inflicted  as  answer  to  the  nature  of  the  offence."  Where 
he  adds,  "  I  am  sure  it  is  contrary  to  the  primitive  practice, 


176 


A  LETTER  CONCERNING 


and  the  moderation  then  used,  to  suspend  and  deprive  men 
of  their  ministerial  function  for  not  conforming  in  habits, 
gestures,  or  the  like."  Which  he  makes  good  by  follow- 
ing instances  beyond  his  own  present  contradictions.  It 
is  strsmge  that  for  such  like  things,  now,  it  is  thought  so 
highly  just,  that  our  ministers  are  totally  to  be  kept  out  of 
the  ministry,  and  we  out  of  the  church,  and  way  of  salva- 
tion !  Are  these  unproportionable  penalties  even  where 
contempt  appears  1  And  what  are  they  when,  through 
God's  mercy,  there  appears  not  the  least  colour  of  ill 

Is  mere  scrupling  a  human  device  in  the  worship  of 
God,  an  inability  to  see  with  other  men's  eyes,  and  to 
mould  and  form  our  judgment  and  consciences  as  some 
other  men  can  do  theirs,  a  crime  so  inexpiable,  that  nothmg 
less  than  our  eternal  ruin  can  satisfy  for  it  ?  They  know, 
who  have  read  the  Turkish  history,  that  mere  scruple 
brought  that  necessity  upon  the  garrison  of  Sfetigrade  in 
Scanderbeg's  days,  that  rather  than  drink  of  water  which 
they  thought  polluted,  they  must  either  surrender  or  perish. 
If  another  possible  way  could  have  been  found  to  supply 
them,  was  it  fit  they  and  the  town  should  rather  be  lost, 
than  their  unreasonable  scruple  be  borne  with  '!  Or  should 
they,  in  that  exigency,  be  still  held  to  it,  to  drink  of  that 
very  water  or  none  ■?  We  think  we  have  greater  reason  to 
urge  for  our  scruples,  we  think  our  necessity  is  greater, 
the  case  more  important,  and  God  deliver  us  from  such 
pastors,  as  will  not  think  so  too,  and  value  souls  at  a 
higher  rate. 

Our  case  being  thus,  we  apply  ourselves  to  ministers, 
bound  by  their  calling  and  office  to  attend  the  affairs  of 
thesoulsof  men.  They  are  at  leisure,  have  nothing  else  to 
do;  they  may  not  live  idle  and  useless  in  the  world.  This 
is  their  proper  business.  Whatever  their  opinion  is  about 
the  things  we  scruple,  (and  we  believe  it  is  mostly  the  same 
with  ours.)  we  see  not  how  they  can,  or  dare,  deny  us  the 
help  of  their  ministerial  labours:  we  thank  God  that  they 
dare  not.  And  should  they  daily  spend  their  pains  upon 
us  to  urge  us  to  the  ceremonial  way,  as  we  believe  they 
would  do  it  very  heartlessly;  (wishing things  to  be,  in  that 
respect,  otherwise  in  the  Christian  church,  as  well  as  we;) 
so  would  their  labour  in  that  kind  be  unprofitable,  and 
therefore  ungrateful  to  us.  Nor  do  we  think  it  needs  any 
sort  of  mortifiedness  in  them  (as  we  find  they  are  jeered 
under  that  notion)  not  to  send  us  away  unedified  and 
grieved  from  their  congregations  ;  so  much  as  a  mortified- 
ness in  their  love  of  souls,  and  their  sense  of  eternal  con- 
cernments; wherein  too  many  others  have  attained  to  a 
great  degree  of  mortification. 

But  now,  my  honoured  friend,  what  think  you  of  our 
cause  1  Let  us  seriously  consider  it,  not  according  to  the 
appearance  which  it  will  have  to  a  captious  .sophistical 
wit,  but  as  you  will  apprehend  it  to  looK  in  the  eyes  of 
our  supreme  and  final  Judge  ;  considering  also  the  same 
blessed  Jesus,  as  that  mighty  Redeemer  and  Lover  of 
souls,  who  once  suffered,  the  just  for  the  unjust,  to  bring 
them  to  God.  Bring  the  matter  before  him,  with  whom 
you  are  to  expect  no  tricks,  but  most  plain  and  equal  deal- 
ing. And  bethink  yourself,  whether  of  these  two  things 
he  will  be  more  likely  to  have  regard  unto, — the  savingof 
souls,  which  he  bought  with  his  Ijlood  ;  or  the  preserving 
inviolate  certain  human  institutions  and  rules,  cnnfes-sed  by 
the  devisers  of  them  not  to  he  necessary  to  the  being  of 
the  church,  which  common  reason  sees  unnecessary  to  iis 
well-being,  to  its  external  order  and  decency,  (evidently  as 
great  without  them,)  which  this  author  makes  foreign 
thereto,  when  he  tells  us,  that  matters  of  order  and  decency 
are  allowable  and  fitting,  but  ceremonies  properly  taken 
for  anions  significative,  and  therefore  appointed  because 
significative,  their  lawfulness  may  with  belter  ground  be 
scrupled,  Iren.  page  68.  and  which  expeiience  shows  lo 
be  destructive ;  as  whereby  .so  great  numbers,  not  only 
of  his  labourers,  are  to  be  discarded,  but  of  living,  flou- 
rishing plants  to  be  torn  up  by  the  roots,  and  all  thrown 
out  of  his  vineyard  together"! 

For  my  own  part,  I  must  profess  not  lo  have  the  least 
doubt  concerning  the  thing  itself  which  we  and  our  minis- 
ters do,  and  practice;  it  is  only  our  common  great  concern, 
lo  be  very  careful  with  what  temper  of  spirit,  and  with 
what  design  we  do  it.  It  should  to  the  uitermost  be  en- 
deavoured to  be  done  with  all  meekness  and  humility, 


with  all  possible  reverence  to  authority,  abhorrence  of  the 
least  real  contempt,  and  unfeigned  regret  there  should  be 
any  appearance  of  it,  though  never  so  unavoidable;  with 
a  design  only  to  glorify  God,  and  promote  the  common 
salvation  :  not  to  make  or  serve  a  party,  or  advance  any 
other  interest  than  that  of  mere  substantial  Christianity  and 
godliness.  Let  us  covet  this  temper  of  mind ;  and  where 
we  see  persons  of  real  worth,  and  of  a  true  latitude  and 
largeness  of  spirit,  commensurate  to  the  Christian  interest, 
that  fall  in  with  the  public  constitution,  value  and  love 
them  nothing  the  less,  than  if  their  judgments  about  these 
lesser  things  were  never  so  exactly  squared  with  our  own, 
and  so  much  more,  by  how  much  they  may  excel  us  in 
far  greater  and  more  valuable  things.  And  if  it  be  our  lot 
to  suffer  under  the  notion  of  evil-doers  for  doing  what  we 
take  to  be  our  duty,  let  it  be  according  to  the  Doctor's 
wholesome  counsel,  with  an  unrepining  patience,  and  with 
much  thankfulness  both  to  God  and  our  rulers,  that  we 
have  enjoyed  so  much  tranquillity ;  and  with  that  cheer- 
fulness that  becomes  tho.se  that  expect  a  blessed  eternity, 
and  to  be  translated  ere  long  into  a  pure  and  peaceful  re- 
gion, where  we  are  to  serve  God,  in  society  even  with 
many  of  them  who  have  been  offended  with'  us,  without 
scruple  or  trouble  to  ourselves  or  them.  If  with  such  dis- 
positions and  aims  we  persist  in  our  course,  while  our 
case  is  attended  with  such  circumstances  as  now  it  is;  I 
have  no  fear,  I  sincerely  profess  to  you,  of  our  acceptance 
with  God,  and,  sooner  or  later,  with  all  good  men. 

Upon  the  whole  matter,  I  conceive  the  honest  cause  you 
were  so  deeply  concerned  for,  is  really  unharmed,  and  I 
hope  you  apprehend  it  too ;  and  that  therefore  your  fear 
and  de.spondency  was  causeless,  as  if  it  could  not  outlive 
this  attempt  against  it  by  Dr.  St.  As  you  therefore  see 
how  capable  it  is  of  defence  against  him,  I  shall  not  forget 
the  other  part  of  my  undertaking  ;  but  shall, 

Secmidli/,  Say  somewhat  (as  yours  sufiiciently  lets  me 
see  there  is  cause)  in  his  just  defence  against  you.  And 
really.  Sir,  though  that  be  an  untoward  thing  to  dispute 
against,  I  find  it  needful  to  defend  him  only  against  your 
anger,  »'.  c.  the  excess  of  it :  which,  although  it  can  no 
more  harm  him,  than  he  hath  done  the  cause,  and  con- 
sequently the  blunting  and  breaking  its  edge  (which  is  the 
thing  I  aim  at)  cannot  advantage  him,  yet  it  will  do  him 
right :  and  (which  was  the  thing  I  first  intended)  'twill 
be  an  advantage  and  kindness  to  you. 

I  must  here  indeed  tell  you,  that  I  cannot  blame  you  for 
being  in  some  measure  offended,  as  I  can  excuse  the  Doc- 
tor but  in  part.  I  do  dislike,  as  well  as  you,  two  things 
especially  in  his  way  of  managing  this  business;  vis.  his 
too  great  acrimony,  and  too  little  seriousness. 

For  the  former,  it  is  too  evident,  and  I  heartily  pity  him 
for  it,  that  he  should  so  forget,  and  sufl'er  himself  to  be 
transported  beyond,  the  rules  of  Christianity  and  prudence  j 
neither  of  which  would  allow  him,  (and  I  am  sure  within 
the  compass  of  the  former,  his  text  would  not,)  so  as  to 
make  himself  a  standard  to  all  other  men,  as  to  suppose 
no  man  can  be  honest  or  conscientious  that  is  not  of  his 
mind  in  the  matters  he  then  undertook  to  controvert,  or 
that  should  not  judge  of  the  connexions  of  things  as  he  did. 
I  cannot  think  it  hath  added  to  his  reputation  to  reflect  so 
grossly  before  such  an  assembly,  upon  a  whole  party  of 
men  that  are,  many  of  them,  well  known  in  the  world ; 
and  who,  in  point  of  integrity,  are  ,so  little  liable  to  be 
suspected,  that  an  attempt  to  blemish  them  upon  so  slight 
a  pretence,  and,  in  matter  of  fact,  so  untrue,  could  not  but 
recoil  upon  himself;  especially  with  them  that  shall  im- 
partially compare  their  inducements  to  prevaricate  with 
what  he  hath. 

And  for  the  other,  it  were  indeed  to  have  been  wished, 
that  upon  so  grave  and  solemn  an  occasion  he  had  forborne 
jests,  especially  of  that  nature;  as  for  instance,  such  mor- 
tified and  conscientious  men,  and  the  most  godly — can 
least  endure  to  be  told  of  their  faults,  &c.  Which  expres- 
sions, any  one  that  considers  his  scope,  will  understand  to 
be  ironical ;  and  that  considers  the  matter,  to  be  somewhat 
bold  ironies;  and  the  occasion,  to  be  causeless  ones.  In- 
asmuch as  it  is  not  impossible,  that  truly  mortified  and 
conscientious  men  may  desire  opportunities  lo  do  God 
service  in  the  world,  in  a  way  that  he  dislikes.  And  it 
may  consist  with  real  godliness  not  to  count  all  those 


DR.  STILLINGPLEET'S  SERMON. 


177 


things  lauUs  which  he  takes  to  be  such.  And  indeed,  in 
his  dedication,  his  way  of  averting  the  report  of  those  ill 
men,  that  he  intended  to  stir  up  the  magistrates  and  judges 
to  a  persecution  of  the  dissenters,  is  to  any  considering 
man,  sportful  and  ludicrous ;  viz.  offering  them  only  such 
a  way  of  escaping  persecution,  as  whereupon  a  man  may 
shim  suffering,  if  he  please,  from  any  party  of  men  in  the 
world,  as  such,  by  being  in  every  thing  of  their  mind  and 
way  :  but  which  in  effect  grants  the  charge  which  he  would 
avoid,  that  if  we  will  not  be  so  united  to  his  party,  we  were 
to  expect  nothing  but  utmost  rigour.  One  would  rather 
have  thought  he  should  have  bedewed  that  discourse  with 
tears,  which  had  in  itself,  most  manifestly,  so  awful  and 
tremendous  a  design,  as  not  only  the  devoting  of  so  great 
cumbers,  that  might  possibly  not  be  convinced  and  per- 
suaded by  him,  to  a  temporal  ruin  ■,  but  the  depriving  them 
of  the  ordinary  means  of  their  salvation.  And  that,  if  he 
thought  it  necessary  for  the  preserving  of  order  in  the 
church,  they  should  be  so  dealt  with  ;  he  should  have  spo- 
ken of  their  case  with  the  greatest  compassion  and  ten- 
derness, not  with  derision  and  contempt. 

Yet  I  would  have  you  use  lenitives  with  yourself,  and 
calm  your  own  spirit ;  and  I  wish  you  were  capable  of 
contributing  any  thing  to  the  moderating  and  pacifying 
his  too.  That  though  he  have  been  angry  improvoked, 
and  with  a  sort  of  men  that  have  ever  respected  and  ho- 
noured him,  as  if  he  had  been  of  themselves ;  his  anger 
that  hath  been  without  cause,  (as  you  know  perhaps  who 
in  a  like  expression  blames  the  exorbitancy  of  another  pas- 
sion,) may  not  also  be  without  end.  At  least,  I  pray  you, 
take  heed  you  do  not  deserve  the  like  sharp  repartee, 
which  the  cynic  met  with  from  that  noble  philosopher, 
that  he  taxed  his  pride  with  greater  pride;  that  you  exceed 
not  the  heats  whereof  you  complain.  If  he  will  still  retain 
his  fervour,  let  him  be  angry  alone;  and  his  displeasure 
have  its  continuance  with  as  little  influence  or  concom- 
itancy  of  yours,  (and  I  could  wish  of  any  other  man's,) 
as  (for  aught  I  know)  it  had  its  beginning.  And  that 
since  he  thinks  of  being  a  sacrifice,  he  may  only  burn 
gently  in  his  own  flame,  which  he  may  moderate  as  he 
please,  and  I  hope  will  seasonably  extinguish,  before  he 
hath  suffered  much  harm  by  it. 

For  the  qualifying  of  your  own  too  great  resentment  and 
offence  ;  I  would  have  you  consider  how  great  reason  you 
have  to  believe,  that  this  blow  came  only  from  the  (some- 
what misgoverned)  hand  of  a  pious  and  good  man.  Be  it 
far  from  you  to  imagine  otherwise.  If  you  think  he  was  to 
blame  for  intimating  suspicions  of  their  sincerity  whom  he 
opposes,  make  not  yourself  equally  blaraeable,  by  admit- 
ting hereupon  any  concerning  his.  Which  would  argue  a 
mean  narrow  spirit,  and  a  most  unwarrantable  fondness  of 
a  parly,  as  if  all  true  religion  and  godliness  were  bound 
up  in  it. 

And  if  it  look  unlovely  in  your  eyes  to  see  one  of  so 
much  avowed  latitude  and  enlargedness  of  mind,  and  ca- 
pable upon  that  accoimt  of  being  the  more  universally  ser- 
viceable to  the  Christian  church,  forsaking  that  compre- 
hensive interest,  so  far  as  to  be  ingulfed  into  a  party  upon 
a  private  and  distinct  basis,  consider  what  aspect  the  same 
thing  would  have  in  yourself  And  never  make  his  dif- 
ference with  you  in  this  matter,  a  reason  to  yourself  of  a 
hard  judgment  concerning  him;  who  can,  you  must  consi- 
der, differ  no  more  from  us,  than  we  do  from  him. 

Believe  him,  in  the  substance  of  what  he  said,  to  speak 
according  to  his  present  judgment.  Think  how  gradually 
and  insensibly  men's  judgments  alter,  and  are  formed  by 
their  converse ;  that  his  circumstances  have  made  it  neces- 
sary to  him  to  converse  most  for  a  long  time,  with  those 
who  are  fully  of  that  mind  which  he  here  discovers ;  that 
his  own  real  worth  must  have  drawn  into  his  acquaint- 
ance the  best  and  most  valuable  of  them,  and  such  for  whom 
he  might  not  only  have  a  kindness,  but  a  reverence ;  and 
who  therefore  must  have  the  more  power  and  influence 
upon  him,  to  conform  his  sentiments  to  their  own. 

We  ourselves  do  not  know,  had  we  been,  by  our  cir- 
cumstances, led  to  associate  and  converse  mostly  with 
men  of  another  judgment,  what  our  own  would  have  been. 
And  they  that  are  wont  to  discover  most  confidence  of 
themselves,  do  usually  but  discover  most  ignorance  of  the 
nature  of  man  ;  and  how  little  they  consider  the  power  of 


external  objects  and  inducements  to  draw  men's  minds 
this  way  or  that.  Nor,  indeed,  as4o  matters  of  this  nature 
can  any  man  be  confident  that  the  grace  of  God  shall  cer- 
tainly incline  him  to  be  of  this  or  another  opinion  or  prac- 
tice in  these  matters  ;  because  we  find  those  that  we  have 
no  reason  to  believe  have  greater  assistances  of  divine 
grace  are  dirided  about  them,  and  go  not  all  one  way. 

We  may  indeed  be  confident  that  had  the  same  consi- 
derations occurred  to  us  which  have,  we  should  have  been 
of  the  same  mind  and  judgment  that  we  are.  But  it  is 
very  supposable  that  some  accidental  occasions  might  pos- 
sibly have  happened,  that  might  hinder  our  actual  taking 
up  such  considerations,  though  the  things  to  be  considered 
were  not  unk-nown  to  us.  And  not  that  only,  but  that 
might  prevent  our  knowing  even  matters  of  fact,  that  have 
signified  not  a  little  to  the  determining  our  judgments  that 
way  which  they  now  incline  to. 

And  I  do  particularly  believe,  (as  I  doubt  not  but  Grod 
is  graciously  present  with  those  that  in  the  sincerity  of 
their  hearts  have  chosen  to  serve  him  in  the  way  which 
the  law  prescribes,  so,)  that  if  Dr.  St.  had  known  what 
proofs  there  are  of  that  same  gracious  presence,  in  these 
so  much  censured  meetings,  his  thoughts  would  havebeen 
very  different  of  them  from  that  they"  are.  I  do  not  speak 
of  proselyting  men  to  a  party,  which  I  heartily  despise  as 
a  mean  and  inconsiderable  thing :  but  have  known  some, 
and  heard  of  many,  instances  of  very  ignorant  and  profane 
persons  that  have  been  led,  perhaps  by  their  own  curiosity, 
or,  it  may  be,  by  the  persuasion  of  some  neighbour  or  friend, 
to  hear  and  see  what  was  done  in  such  meetings,  that  have 
(through  Gfod's  blessing  upon  so  despised  means)  become 
very  much  reformed  men,  and  (for  aught  that  could  be 
judged)  serious  and  sincere  Christians.  And  whereas 
some,  that  have  very  prejudicial  thoughts  of  all  that  fre- 
quent such  meetings,  may  be  apt  to  suspect  all  effects  of 
that  kind,  to  be  nothing  else  but  illusions  of  fancy,  or  a 
disposition  (at  least)  to  enthusiasm,  or  an  artificial  and  in- 
dustrious h>'pocrisy ;  I  am  very  confident  that  if  the  Doc- 
tor had  had  the  opportunity,  frequently  to  observe  and 
converse  with  such,  as  we  have  had,  and  heard  the  sc>- 
briety  and  consistency  of  their  discourse,  and  seen  the 
unafiiected  simplicity,  humility,  and  heavenliness  of  their 
conversation,  he  could  not  have  allowed  himself  the  liber- 
ty of  such  hard  censures,  but  would  have  judged  of  many 
such  persons  as  you  and  I  do. 

Upon  supposition  of  all  which,  I  make  little  question 
but  it  would  have  been  very  remote  from  him  to  wish  that 
so  many  persons  had  rather  lived  in  sin,  and  perished  for 
ever ;  than  have  been  brought  to  repentance  and  a  good 
life,  by  being  now  and  then  at  a  separate  meeting. 

So  that  for  the  substance  of  what  he  hath  said  against 
such  meetings,  we  have  reason  to  impute  it  to  his  judg- 
ment; and  his  judgment  to  .such  circumstances,  very  much, 
as  I  have  mentioned,  that  have  led  him  the  way  he  hath 
taken  ;  and  not  given  him  opportunity  to  know  what  might 
have  begot  a  better  opinion  in  him  of  the  way  which  he 
opposes. 

But  for  the  manner  of  his  treating  this  subject,  that  I 
impute  to  the  prevalency  of  some  present  temptation;  and 
hope  he  did  not  express  in  that  sermon  his  habitual  tem- 
per. And  am  highly  confident,  notwithstanding  what  he 
hath  said  in  it ;  if  it  were  in  his  power,  we  might  even 
safely  trust  him  to  prescribe  us  terms,  and  should  receive 
no  hard  ones  from  him. 

Somewhat  it  is  likely  he  was  expected  (and  might  be 
urged)  to  say  to  this  business.  And  his  own  thoughts  be- 
ing set  a  work,  fermented  into  an  intemperate  heat,  which, 
it  is  to  be  hoped,  will  in  time  evaporate. 

If  I  may  freely  speak  to  you  my  own  thoughts,  he  seems 
to  deal  in  this  business,  as  one  that  forced  himself  to  .say 
somewhat.  For  though  I  apprehend  he  speaks  his  judg 
ment,  yet  the  expressing  it  in  this  time  and  manner  he 
might  regret.  And  because  it  might  appear  a  becoming 
thing  to  him  to  seem  earnest,  the  temptation  prevailed  with 
him,  against  his  habitual  inclination,)  to  supply  nith 
sharpness  the  defect  of  reason;  which  the  poverty  of  the 
cause  afforded  not.  For  really  his  reasonings  are  faint, 
unconcluding,  and  unlike  Dr.  Stillingfieet.  So  that  if  any 
expected  this  performance  from  him,  one  may  think  (and 
this  ought  in  some  part  to  excuse  him)  that,  besides  some 


178 


A  LETTER  CONCERNING 


little  flourishes  of  his  reading  and  wit,  he  seems  only  to 
have  lent  them  his  name.  Which,  however,  I  pray  you, 
let  still  be  of  great  value  with  you.  And  turn  your  dis- 
pleasure into  serious  earnest  praying  for  him,  and  that  his 
spirit  may  not  be  further  harmed ;  that  amidst  his  many 
temptations,  he  may  be  delivered  and  preserved  from  being 
at  all  pufl'ed  up,  or  any  way  imbittered ;  and  that  so  valu- 
able a  person  be  not  lost,  or  in  the  least  degree  rendered 
less  useful,  to  the  church  of  God.  And  that  all  that  know 
his  more  inward  conversation,  may  discern  in  his  frequent 
savoury  discourses,  in  his  continued  serious  calling  upon 
God  in  his  family,  in  his  readiness  to  do  good,  especially 
to  the  souls  of  men,  in  his  aptness  to  condescend  to  those 
that  are  much  beneath  him,  how  great  the  efficacy  is  of 
divine  grace.  And  that,  through  the  power  of  it,  a  great 
measure  of  wit,  learning,  applause,  and  secular  advanta- 
ges, may  not  only  consist  with  vivid  godliness,  and  sincere 
devotedness  to  the  interest  of  religion,  but  contribute  abun- 
dantly to  the  service  and  diffusion  thereof  in  the  world.  I 
am  very  serious  in  this  advice  to  you.  Nor,  thanks  be  to 
God,  have  so  low  or  profane  thoughts  of  prayer,  (which 
hath  ever  borne  so  great  a  part  in  the  religion  of  all  times, 
nations,  and  sorts  of  men,)  as  to  think  it  will  signify  no- 
thing, especially  when  the  design  of  it  is  not  mean  and 
private,  but  such  wherein  all  good  men  will  unite. 

I  little  doubt,  but  if  ever  there  shall  be  good  days,  and 
a  happy  state  of  things,  on  earth,  a  factious  zeal  for  parties 
will  become  a  contemptible  thing  :  and  all  the  discrimina- 
tive accretions  to  religion,  which  are  severally  scandalous 
to  all  other  parties  except  their  own,  who  embrace  any 
sort  of  them,  (too  probably  for  the  sake  of  some  secular 
interest  or  other,  which  is  hoped  to  be  gratified  and  en- 

faged  thereby,)  will  be  spontaneously  quitted  and  aban- 
oned  by  all  parties,  from  an  overpowering  sense  and 
grateful  relish  of  substantial  religion  itself;  i.  e.  entire  de- 
votedness to  God  and  the  Redeemer,  with  the  joyful  ex- 
pectation of  the  blessedness  of  the  other  world  :  and  so  all 
become  one. 

But  is  this  to  be  done  while  we  sleep  and  do  nothing? 
Or,  have  we  in  our  circumstances  any  thing  to  do,  by 
which  we  may  hope  to  contribute  so  much  towards  it, 
as  by  prayer?  By  this  means  (if  men  of  sincere  and  pious 
minds,  did  with  universal  and  abstracted  aims,  apply 
themselves  to  this  great  duty)  we  are  to  reckon  the  blessed 
spirit  of  holiness,  love,  and  peace,  would  be  more  and 
more  drawn  into  consent.  Do  you  your  own  part  herein ; 
you  will  find  your  own  present  advantage  by  it ;  it  will 
nil  you  with  good  thoughts,  hopes,  and  expectations.  The 
kindly  benign  influences  whereof,  will  pleasantly  qualify 
and  temper  your  spirit,  and  make  you  know  how  mucn 
more  grateful  an  inhabitant  that  charity  is,  which  think- 
eth  no  evil,  beareth  all  things,  believeth  all  things,  hopeth 
all  things,  endureth  all  things,  than  frowardness,  discon- 
tent, vexation,  and  anger,  at  any  one  that  thinks  and  speaks 
otherwise  than  you  did  expect  or  wish.  Insist  upon  such 
things  in  prayer,  as  wherein  it  may  reasonably  be  expected 
good  men  shall  generally  agree  with  you.  You  have  the 
more  reason  to  expect  being  heard ;  yea,  and  ought  to  hope 
the  spirit  of  this  person,  whom  you  have  taken  such  offence 
at,  will  be  rescued  out  of  temptation,  and  be  drawn  into 
full  consent  with  you.  For  you  have  no  cause  to  doubt, 
but  that  he  hath  those  principles  wrought  into  the  temper 
of  his  mind,  which  need  only  resuscitation,  that  they  may 
dispose  him  to  union  with  the  whole  body  of  sober  and  se- 
rious Christians  of  his  own  way,  or  of  others,  (whenso- 
ever that  can  be  sea.sonably  endeavoured  for,)  upon  more 
probable  and  hopeful  terms  than  he  hath  proposed  in  this 
sermon.  Therefore  be  you  serious  and  fervent  in  requests 
to  this  purpose,  as  you  have  that  love  to  God  and  his 
church,  which  you  profess  ;  and  that  value  for  this  worthy 
person,  which  1  reckon  you  still  ought  to  have :  or  (if  that 
can  be  fit  to  be  added)  any  kindness  for, 
Sir, 

Your  affectionate  serveint,  &c. 


Since  my  writing  these  pages,  I  hear  of  answers  to  the 
dean's  sermon  ;  which,  in  so  remote  a  corner,  I  have  had 
no  opportunity  to  see  :  what  is  liere  written  may  therefore 


(upon  comparing)  be  communicated,  or  suppressed,  as 
shall  be  thought  fit. 

And  so  I  should  take  leave  of  you,  but  that  it  may  be 
needful,  whereas  I  have  principally  considered  in  these 
papers,  the  case  of  such  as  think  it  unlawful  to  join  in  the 
public  assemblies ;  lo  add  somewhat  (whomsoever  it  may 
serve)  in  reference  to  their  case  that  think  otherwise.  For 
to  say  the  truth,  this  is  here  the  more  common  case.  And 
though  the  Doctor  believes  they  that  frequent  the  separate 
meetings,  do  generally  judge  it  unlawful  to  join  m  the 
public  ;  howsoever  it  is  with  you,  (and  it  is  likely  the  Doc- 
tor speaks  of  what  is  more  within  the  compass  of  his  own 
knowledge,  or  theirs  who  inform  him,)  it  is  with  us  in 
this  part  of  the  country  quite  contrary.  And  I  may  truly 
say,  that  in  this  place  (and  others  where  I  have  sometimes 
occasionally  been)  the  generality  of  them  who  come  to 
the  other  meetings  do  also  attend  the  public. 

Now  these  may  perhaps  think  themselves  left  under 
blame,  and  may  apprehend  the  Doctor's  consequence  is 
strong  against  them,  (that  if  occasional  communion  be 
lawful,  constant  communion  must  be  a  duty,)  which  he, 
no  doubt,  understands  exclusively  of  any  distinct  way  of 
communion. 

And  if  indeed  they  judge  that  consequence  strong,  I 
would  fain  know  what  hurt  they  can  think  it  doth  theml 
Why  should  any  man  be  afraid  of  his  duty  1  or  of  the 
truth  which  makes  it  known  1  And  if  hereupon  they  can, 
with  the  satisfaction  of  their  own  consciences,  waive  lil 
other  opportunities  of  worshipping  God  with  others  of  his 
people,  they  have  the  less  to  do:  and  why  should  they 
complain  who  are  satisfied  1 

But  in  short,  either  they  apprehend  such  other  addi- 
tional means  a  real  necessary  help  and  advantage  to  them, 
or  they  do  not.  If  they  do  not,  they  have  no  cause  to 
trouble  themselves,  nor  to  grudge  that  so  much  is  said  for 
others  ;  whose,  for  ought  I  know,  may,  as  the  Doctor  thinks, 
(for  I  cannot  make  an  estimate  from  this  or  that  little  spot,) 
be  the  much  more  common  case.  If  they  do,  they  nave 
little  reason  to  be  concerned  about  the  Doctor's  conse- 
quence ;  which  I  must  wonder  if  he  himself  can  think 
strong.  It  hath  not,  you  see,  been  altogether  overlooked 
in  the  foregoing  discourse :  and  if  any  feel  themselves 
wounded  by  it,  he  is  so  great  an  Achilles,  that  they  may 
have  their  wound  and  healing  from  the  same  hands. 

For,  as  hath  been  noted  from  him  in  his  preface  to  the 
Irenicum,  he  seems  plainly  to  intimate,  that  men  have  no 
charter,  or  grant  of  divine  power,  to  make  other  conditions 
of  church  communion  than  Christ  hath  made.  If  so,  then 
the  conditions  by  which  this  way  of  conmiunion  is  distin- 
guished from  the  other,  (supposing  they  be  lawful,)  are 
still,  in  themselves,  matter  ol  liberty,  not  of  duly  :  and  so 
'tis  left  to  the  prudence  of  a  Christian  to  determine  him 
(as  in  all  like  cases)  this  way  or  that ;  as  will  make  most 
for  the  common  good,  consistently  with  that  of  his  own 
soul.  That  is  sin  or  duty,  which  in  this  or  that  case,  will 
do  more  hurt  or  good.  There  being  no  particular  rule  to 
guide  a  man's  practice,  he  must  have  recourse  to  that  ge- 
neral one  :  by  which  it  may  be  my  duly,  upon  some  great 
reason,  to  do  that,  at  one  time,  which,  for  as  great  reason, 
I  ought  not  to  do  in  a  continued  course.  And  it  is  highly 
commendable,  when  a  Christian  understands  the  latitude 
which  the  law  of  Christ  hath  left  him;  is,  in  his  own  spi- 
rit, exempt  from  servile  restraints,  by  other  imagined 
bonds;  andean  with  a  generous  liberty  (pure  from  base 
self-respects)  turn  himself  this  way  or  that,  as  shall  make 
most  for  the  service  of  the  ends  he  lives  for.  And  when 
any  accordingly  use  that  liberty,  'tis  a  fancy  of  none  but 
half-witted  persons,  to  think  they  must  therefore  addict 
themselves  to  this  or  that  party. 

If  a  man's  case  come  to  be  so  stated,  that  he  hath  rea- 
son to  apprehend  it  will  do  more  good  than  hurt  to  others, 
that  he  own  a  sort  of  Christians,  who  have  particularly 
modified  themselves,  otherwise  than  they  needed,  by  any 
divine  injunction,  (or  by  any  that  God  hath  empowered 
men  to  put  them  under,)  by  communicating  with  thera 
under  the  common  notion  of  Christians,  only,  not  as  so 
modified  :  he  doth  but  express  the  genuine  complexion  of 
a  truly  Christian  spirit.  But  he  is  not  to  do  .so  m  a  conti- 
nued cour.se,  if  he  find  it  will  be  a  real  damage  lo  his  own 
soul,  in  comparison  of  another  way  that  he  finds  more 


DR.  STILLINGFLEET'S  SERMON. 


179 


edifying.  Perhaps  if  he  will  be  religious  only,  after  the 
mode  of  this  or  that  party,  his  fare  may  be  either  too  fine 
or  too  coarse  for  his  constant  diet.  I  may,  besides  my 
own  inclination,  drink  a  single  glass  of  wine  out  of  civility 
to  one  person,  or  of  water,  to  another,  when  I  am  not,  for 
any  man's  pleasure,  to  destroy  my  health  by  tying  myself 
to  drink  nothing  else.  And  whatever  Christian  coude- 
scendingness  and  goodness  of  temper  may  prompt  a  man 
to,  who  makes  not  what  others  do,  but  what  they  ought 
to  do,  his  rule  and  measure ;  they  have  least  reason  to 
expect  much  compliance  from  others,  who  bind  them- 
selves up  within  their  o^vn  party,  are  enwrapped  as  levia- 
than in  his  scales,  call  themselves  the  church,  (as  many 
say.  Here  is  Christ  and  there  is  Christ,)  and  call  all  men 
separatists  that  will  not  be  of  their  church.  And  perhaps 
they  assume  and  appropriate  the  name  with  no  more  pre- 
tence or  colour,  and  with  no  better  sense,  than  if  a  hu- 
moursome  company  of  men  should  distinguish  themselves 
from  others,  by  wearing  a  blue  or  a  yellow  girdle,  and  call 
themselves  mankind !  Do  not  too  many  in  our  days  dis- 
tinguish their  church  and  Christian  communion,  by  things 
no  more  belonging  to  a  church,  or  to  Christianity,  than  a 
girdle  of  this  or  that  colour  to  human  nature  1  And  which 
no  more  qualify  for  Christian  society,  than  that  doth  for 
human '!  If,  however,  an  ingenuous,  free-spirited  man,  out 
of  respect  to  his  present  company,  or  for  any  other  va.u- 
able  reason,  should  in  such  a  case  put  on  the  blue  girdle,  I 
sha.l  find  no  fault  with  him.  But  if  any  should  go  about 
to  pinch  him  too  close  with  it,  so  as  would  be  inconvenient 


to  his  ease  and  health,  or  oblige  him  to  protest  against  the 
true  humanity  of  all  that  neglect  it,  I  doubt  not  he  would 
throw  it  away  with  scorn.  Much  less  would  he  be  a  con- 
federate with  them  that  use  it,  if  they  professedly  combine 
for  the  destruction  of  the  rest  of  mankind  that  use  it  not, 
when  many  of  them  that  refuse  it  apprehend  it  a  real  griev- 
ance. Especially,  when  they  that  would  impose  it,  live 
with  many  of  the  rest  under  the  government  of  a  just  and 
sovereign  prince,  from  whom  they  have  no  charter  for  their 
imposition,  but  who  hath  declared  he  will  not  have  his 
subjects  so  imposed  upon. 

In  sum,  we  are  all  indispensably  obliged  by  our  Lord 
Jesus  Christ,  the  sovereign  Prince  and  Riiler  of  his  church, 
to  the  substance  of  all  Christian  ordinances.  As  to  unin- 
stituted  modes  thereof,  we  are  free.  And  they  that  vmder- 
stand  their  liberty,  may  use  or  not  use  them  as  is  more  for 
their  own  and  the  common  good.  They  that  understand 
it  not,  and  think  themselves  under  an  obligation  from 
Christ  not  to  admit  questionable,  devised  additions,  into 
their  worship;  they  are  not  therefore  to  deprive  themselves 
of  the  substantial  ordinances  of  the  Christian  religion, 
whereof  there  is  no  question. 

I  shut  up  all  with  the  words  of  the  great  apostle,  Rom. 
xiv.  2,  3.  One  believeth  that  he  may  eat  all  things :  an- 
other, who  is  weak,  eateth  herbs.  Let  not  him  that  eateth 
despise  him  that  eateth  not,  for  God  hath  received  him. 
Verse  13.  Let  us  not  therefore  judge  one  another  any 
more :  but  judge  this  rather,  that  no  man  put  a  stumbling- 
block,  or  an  occasion  to  fall,  in  his  brother's  wtiy. 


SOME  CONSIDERATION 


PREFACE  TO  AN  INaUIRY  CONCERNING  THE 


OCCASIONAL  CONFORMITY  OF  DISSENTERS,  &c. 


I  HOPE  your  public  challenge,  Mr.  Prefacer,  (as  you  only 
allow  me  to  call  you,)  was  given  with  an  honest  intention. 
Yet  with  what  kindness,  or  equity,  you  could  make  your 
first  onset  in  the  view  of  the  world ;  by  hiding  your  own 
name,  and  exposing  mine,  designing  yourself  to  fight  in 
the  dark,  and  expecting  me  to  do  it  in  open  light,  I  leave 
to  your  own  (perhaps  calmer)  second  thoughts.  I  might 
hereupon,  as  I  promise  myself,  be  justified  in  the  opinion 
of  competent  and  impartial  judges,  if  I  had  disappointed 
you  ill  not  writing;  but  I  am  apt  to  think  I  shall  disap- 
point you  more,  in  what  I  shall  write  upon  this  occasion. 
Vet  not  at  all  for  this  reason :  for  I  thank  God,  I  hold  no 
opinior.  which  I  am  ashamed  to  own  to  the  world ;  but 
for  what  is  with  me  of  far  greater  weight.  I  have,  for  a 
long  time,  had  an  habitual  aversion  in  my  own  mind,  from 
perplexing  myself,  or  disturbing  others,  by  being  concern- 
ed m  agitating  the  controversies  that  have  been  on  foot, 
about  the  circumstantials  of  our  religion.  I  hope  it  will 
offend  nobody,  if  I  recite  somewhat  of  what  I  wrote  al- 
most thirty  years  ago,  in  the  epistle  prefixed  to  a  treatise  of 
delighting  in  God,  viz.  thus; 

"  I  have  reflected  and  considered  with  some  satisfaction, 
that  this  hath  been  my  way,  and  the  temper  of  my  mind, 
among  you,"  riz.  to  recommend  the  serious  practice  of  the 
great  things  of  religion,  which  are  known,  and  least  liable 
to  question,  without  designing  to  engage  you  to,  or  against, 
any  parly  of  them  that  differ  about  circumstantial  matters. 
Great  reason  I  have  to  repent,  that  I  have  not  with  greater 
earnes:ness  pressed  upon  you,  the  known  and  important 
things  wherein  serious  Christians  do  generally  agree  ;  but 
I  repent  not,  that  I  have  so  little  engaged  in  the  hot  con- 
tests of  our  age,  about  the  things  wherein  they  differ;  for 
as  I  pretend  to  little  light  in  these  things,  (whence  I  could 
not  have  much  confidence  to  fortify  me  unto  such  an  un- 
dertaking,) so  I  must  profess  have  little  inclination  to  con- 
tend about  matters  of  that  kind.  Nor  yet  am  I  indiffer- 
ent as  to  those  smaller  things,  that  I  cannot  disccrji  lo  be 
in  their  own  nature  so.  But  though  I  cannot  avoid  to 
think  that  cour.se  right,  which  I  have  deliberately  chosen 
therein,  I  do  yet  cslcem  that  but  a  small  thing,  upon 
■which  to  ground  an  opinion  of  my  excelling  them  that 
think  otherwise,  as  if  I  knew  more  than  they.  For  1  have 
often  recounted  thus  seriously  with  my.self,  that  of  every 
differing  party  (in  those  circumstantial  matters)  I  do  par- 
ticularly know  some  persons,  by  whom  I  find  myself 
much  excelled  in  far  greater  things' than  is  the  matter  of  that 
difference.  I  cannot  ('lis  true)  thereupon  say  and  think 
every  thing  that  they  do;  which  is  impossible,  since  they 
differ  from  one  another  as  well  as  me.  And  I  understand 
well,  there  are  other  measures  of  truth,  than  this  or  that 
excellent  person's  opinion.  But  I  thereupon  reckon,  I 
have  little  reason  to  be  conceited  of  any  advantage  I  have 


of  such,  in  point  of  knowledge,  (even  as  little  as  he  should 
have,  that  can  sing,  or  play  well  on  a  lute,  of  him  that 
knows  how  to  command  armies,  or  govern  a  kingdom,) 
and  can  with  the  less  confidence  differ  from  them,  or  con- 
tend with  them.  Being  thereby,  though  I  cannot  find 
that  I  err  in  these  matters,  constrained  to  have  some  sus- 
picion lest  I  do;  and  to  admit  it  possible  enough,  that 
some  of  them  who  differ  from  me,  having  much  more 
light  in  great  matters,  may  have  so,  in  these  also.  Be- 
sides, that  I  most  seriously  think,  humility,  charity,  and 
patience  would  more  contribute  to  the  composing  ol' these 
lesser  diflerences,  or  to  the  good  estate  of  the  Christian 
interest  under  them,  than  the  most  fervent  disputes  and 
contestations.  I  have  upon  such  considerations  little  con- 
cerned myself,  in  contending  for  one  way,  or  another, 
whilst  I  was  among  you ;  or  in  censuring  such  as  have 
differed  from  me  in  such  notions  or  practices  as  might 
consist  with  our  common  great  end,  or  as  imported  not 
manifest  hostility  thereto.  Contenting  myself  to  follow  the 
course,  that  to  my  (preponderating)  judgment  seemed  best, 
without  stepping  out  of  my  way  to  justie  others." 

This  was  long  before,  and  hath  been  ever  since,  the  con- 
stant temper  of  my  mind,  in  reference  to  matters  of  this 
kind.  I  have  contented  myself  by  the  best  means  I  could 
be  furnished  with,  and  the  best  use  God  enabled  me  to 
make  of  them,  so  far  to  form  and  settle  my  judgment,  as 
was  absolutely  necessary  to  my  own  practice ;  not  taking 
my  measures  from  what  I  was  to  hope  or  fear,  of  worldly 
advantage  or  disadvantage,  reputation  or  disreputation; 
but  in  what  way,  as  my  ca.se  was  to  be  circumstanced,  I 
might  walk  most  agreeably  to  the  common  Christian  rule, 
the  holy  word  of  God,  and  best  serve  the  proper  ends  of 
life ;  do  most  good  in  the  world,  and,  as  my  calling  obliged 
me,  most  promote  the  common  salvation.  And  that 
judgment,  once  formed,  and  preponderating  to  the  way  I 
chose,  I  have  endeavoured  faithfully  to  follow.  Herein 
my  heart  reproaches  me  not,  and,  I  hope,  shall  not  as  long 
as  I  live. 

In  the  meantime,  I  have  abstained  from  censuring 
others,  who  have  taken  a  different  way.  I  have  rejoiced 
in  the  seriousness  and  success  of  any  such,  in  their  minis- 
terial work,  and  in  the  liberty  they  had  for  public  service, 
which  I  had  not.  I  usually  pray  for  a  blessing  upon  their 
labours,  as  upon  my  own.  My  converge  hath  been  as 
free,  and  plea.sant,  with  divers  of  them,  as  with  others,  that 
were  entirely  agreed  with  me  in  circumstantial  matters. 
Nor  have  I  felt  any  inclination  in  my  mind,  to  controvert 
W'ilh  them  the  matters  of  difference  between  us,  but  have 
even,  in  our  converse,  forgot  what  we  differed,  having  no 
more  cau.sc  to  suspect  hurt  from  them,  than  thev  from  me. 
Where  is  the  man  that  can  say,  I  ever  persuaded  him  to 
conform,  or  not  to  conform  ? 


CONSIDERATION  ON  A  PREFACE,  &c. 


181 


This  disinclination  with  me  to  controversies  of  any  such 
kind,  hath  proceeded  from  sundry  reasons.  My  judgment 
was  already  so  far  settled  in  these  things,  as  was  necessary 
to  my  own  practice.  I  reckoned  an  unproportionable 
measure  of  the  short  time  we  liave  to  live  in  this  world, 
was  not  to  be  taken  up  about  them:  that  it  consisted  not 
with  a  man's  desig:ned  progress  towards  his  end,  to  be 
always,  or  too  long,  inquiring  about  his  way  :  that  disputes 
of  that  kind  have  little  savour  in  them,  compared  with  the 
great,  agreed  matters  of  our  faith  and  hope.  I  was  loth  to 
disquiet  others,  or  cast  stumbling-blocks  before  them,  who 
seemed  as  well  satisfied,  in  their  way,  as  I  was  in  mine. 
I  observed  such  altercations  seldom  better  men's  spirits, 
but  that  often  they  make  them  worse.  I  had  a  great  reve- 
rence for  divers  that  differed  from  me  in  these  things :  I 
knew  several  of  them  to  be  much  superior  to  me,  in  all 
sorts  of  more  valuable  knowledge ;  as  also  I  did  of  them 
that  therein  agreed  with  me.  Comparisons  I  thought 
odious  and  vain.  I  could  not  be  of  every  worthy  and 
good  man's  mind,  when  they  were  not  all  of  the  same 
mind.  I  had  enough,  I  thought,  to  satisfy  myself  in  refer- 
ence to  my  own  practice,  not  enough  to  change  theirs ;  or 
enable  me  to  set  up  to  be  a  decider  of  such  controversies. 
It  was  remote  from  me  to  think  sincere  religion,  either  con- 
fined to  any  party,  distinguished  by  these  little  things,  or 
excluded  from  any.  That  the  kingdom  of  God  consisted 
not  in  them,  but  in  righteousness,  peace,  and  joy  in  the 
Holy  Ghost,  I  have  thought,  that  as  things  that  were  most 
necessary  were  most  plain ;  so  things  that  were  so  very 
little  plain  were  the  less  necessary.  Those  particles  of 
matter  must  have  very  little  of  real  entity  in  them,  that 
escape  the  acies,  and  discerning,  of  the  finest  and  quickest 
eye.  I  have  hardly  known  any  point  in  metaphysics  or 
scholastic  divinity,  disputed  with  greater  niceness  and  sub- 
tlety, than  our  controversy  about  the  ceremonies;  and 
though  I  never  thought  myself  to  be  any  of  the  quickest  in 
the  art  of  disputing,  yet  I  think,  taking  which  side  I  will 
in  this  disputation,  I  could  easily  puzzle  the  most,  of  plain 
people,  and  that  are  but  of  an  ordinary  understanding,  about 
them ;  much  more  easily  than  I  could  convince,  or  satisfy 
them,  (or  perhaps,  did  myself,)  the  one  way,  or  the  other. 

The  matter  were  indeed  easy,  if  (for  instance)  in  a  select 
gathered  church  (of  one  or  other  whereof  I  suppose  you 
are)  one  conscience,  or  a  few  men's,  would  serve  for  the 
whole  body ;  or  by  parity  of  cases,  of  a  whole  parish  or 
nation.  But  when  we  consider,  that  every  one  must  give 
an  account  of  himself  to  God ;  and  that  in  matters  which 
concern  our  own  duty  Godward,  we  are  no  more  capable 
of  having  it  done  by  another  for  us,  than  (as  a  notecl  per- 
son in  our  time  aptly  speaks)  of  being  represented  by 
another  in  the  day  of  judgment ;  this  will  bring  the  matter 
with  weight,  upon  our  spirits,  lest  we  should  be  found 
transgressors  in  Bethel,  and  to  have  offered  strange  fire,  in- 
stead of  a  sacrifice,  on  the  one  hand ;  or  needlessly,  on  the 
other  hand,  set  on  fire  the  temple  itself.  This  will,  in 
God's  time,  I  doubt  not,  be  considered  by  such  as  can 
make  the  occasion  cease,  of  such  difficulties.  In  the  mean 
time,  it  is  of  great  consolation  to  those  that  sincerely  fear 
God,  that  if  with  upright  minds  they  principally  study  to 
approve  themselves  to  him,  and  if  they  mistake,  do  only 
err  for  fear  of  erring  ;  he  will  not  with  severity  animad- 
vert upon  the  infirmity  of  a  weak  and  merely  misguided 
judgment. 

It  is  a  most  sure  truth,  and  worth  all  this  world,  that  to 
an  honest  unbiassed  heart,  'tis  a  far  easier  thing  to  please 
God,  than  men.— I  have  also  considered,  that  some  that 
can  contend  fervently,  and  conclude  positively,  concerning 
church  power,  where  it  is  lodged,  and  how  far  it  can  ex- 
tend, in  making  rules,  and  inflicting  censures,  discover  too 
often  more  confidence  than  knowledge  and  solid  judgment, 
in  those  very  things  themselves  ;  but  much  oftener,  little 
of  the  Spirit  of  Christ  and  the  Gospel ;  little  of  that  meek- 
ness, humility,  charity,  that  are  most  essential,  and  inward 
to  true  Christianity ;  and  are  too  apt  to  magnify  the  tithing 
of  mint,  annis  and  cummin,  above  faith,  mercy,  and  the 
love  of  God. — I  have  sometimes  thought  that  to  be  some- 
what instructive,  which  is  storied  of  Plato,b  that  having  one 
in_  his  academy  that  had  great  skdl  in  driving  a  chariot, 
with  that  exactness,  as  not  to  swerve  one  jot  from  the 
bJE\.  Vai.  Hiat 

16 


lines  on  which  the  wheels  were,  very  swiflly  to  move; 
nor  could  be  satisfied  till  he  had  prevailed  with  that  great 
man  to  be  the  spectator  of  his  performance  herein,  he  was 
so  far  from  applauding  him,  that  turning  away  with  con- 
tempt, he  said,  "  they  that  mind,  with  such  exactness, 
little  things,  will  never  mind  great." — I  detract  nothing 
from  the  exact  care  that  ought  to  be  had  in  observing  God's 
own  revelations  and  injunctions,  if  you  understand  aright 
under  what  notion,  and  for  what  ends,  he  intended  them. 
Nothing  is  to  be  thought  little  in  religion,  that  truly  be- 
longs to  it.  But,  Sir,  if  you  should  take  upon  you  to  de- 
vise rules  and  measures  of  your  own  and  then  put  a 
sacredness  upon  them ;  yea  more,  insist  to  have  them 
observed  with  greater  strictness,  and  for  more  distinguish- 
ing purposes,  than  ever  God  intended  divers  of  his  own 
revelations  for  ;  this  I  must  tell  you  were  bold,  and  extra- 
vagant. And  how  you  are  concerned  herein,  we  shall  see 
in  the  progress  of  this  discourse. 

To  come  somewhat  closer  to  you  therefore,  Mr.  Prefa- 
cer,  I  shall  first  consider  how  reasonably  and  justly  you 
offer  to  engage  me  in  this  quarrel ;  and  this  will  lead  me 
on  to  take  a  view  of  your  treatment  of  that  honorable  per- 
son, against  whom  your  quarrel  is  more  principally  meant- 
As  to  your  endeavour  to  involve  me  in  this  afiair,  I  ii-r.'< 
before  you  had  offered  at  it,  you  should  have  been  well 
assured  of  these  two  things  ;  at  least  of  the  one  or  the  ol^vr 
of  them:  1.  That  I  really  did  concern  myself  to  advise, 
one  way  or  other,  as  to  the  lawfulness  or  unlawfulness  of 
that  occasional  conformity,  about  which  you  contend. 
2.  That  I  ought  to  have  done  so.  If  neither  of  these  can  be 
made  to  appear,  I  cannot  but  think  it  was  a  distemper  of 
mind,  an  immoderate  scripturiency,  orwhat  shall  I  call  it'! 
too  great  an  affectation  of  intermeddling  beyond  any  call 
you  had,  that  could  lead  you  to  it.  And  whereas  you  think 
you  have  not  exceeded,  herein,  the  rules  of  charity  or  good 
manners;  as  to  the  point  of  manners,  I  will  not  take  upon 
me  to  be  your  judge ;  I  believe  you  guess  me  to  be  no 
master  of  ceremonies.  BtU  as  to  the  much  greater  busi- 
ness of  charity,  I  must  taVs  with  you  more  about  that  be- 
fore we  part.  For  it  is  a  matter  of  much  greater  compass. 
And  in  your  measures  and  exercise  whereof  the  generality 
of  serious  Christians  are  concerned  as  well  as  I.  But  as 
concerning  myself,  can  you  make  either  of  these  appear  1 

1.  As  to  the  former,  I  am  sure  you  cannot,  nor  any  man. 
Nor  ought  you  to  have  presumed  it,  unless  you  had  been 
sure  of  the  2nd,  That  I  ought.  I,  for  my  part,  judged  I 
ought  not.  Whether  I  did  truly  judge  or  no,  that  leads 
into  the  main  cause,  that  will  lie  between  us,  wherein  I 
shall  be  no  less  cautious  than  you,  though  therein  I  shall 
not  so  far  compliment  you,  as  to  pretend  I  more  follow 
your  example  in  it,  than' my  own  inclination  ;  i.  e.\  shall 
not  undertake  to  determine,  whether  the  action  (as  circum- 
stanced) of  that  honourable  personage  you  principally  re- 
flect upon,  were  lawful  or  unlawful.  "This  I  meddle  not 
with;  and  you  pretend  to  decline  it  too;  (either you,  or  the 
author  you  recommend  and  follow,  which  is  all  one  to  me ;) 
viz.  the  question,  whether  this  or  that  communion  be  law- 
ful or  unlawful ;  but  are  so  little  true  to  that  pretence,  as 
to  judge  that  person  who  occasionally  partakes  in  the  le- 
gally established  church's  communion,  unfit,  ever  after,  to 
be  received,  otherwise  than  as  a  penitent,  to  any  other 
Christian  communion.  And  I  think  no  man  is  to  do  the 
part  of  a  penitent,  but  for  what  was  unlawful,  or  a  fault. 

Now  I,  for  my  part,  shall  not  take  so  much  upon  me  as 
to  determine,  not  being  called,  if  I  were  never  so  compe- 
tent, whether  there  were  anything  fauhy  in  that  action  or 
no.  But  in  this  I  am  neither  in  doubt,  nor  without  a  suffi- 
cient occasion  to  declare,  that  I  can  judge  it  no  such  fault 
(if  it  be  one)  as  should  exclude  one,  that  in  all  other  re- 
spects appears  a  serious  and  an  orderly  Christian,  from  any 
other  Christian  communion,  to  which  he  may  have  thought 
fil  to  adjoin  himself.  And  that  I  may  set  in  view  the 
ground  for  my  not  judging  otherwise,  and  for  the  follow- 
ing discourse,  we  must  distinguish, 

I.  Of  the  obligation  of  precepts  negative,  and  affirma- 
tive, or  against  sins,  and  unto  duties,  viz.  against  or  unto, 
such  things,  as,  by  those  precepts,  become  sins  or  duties. 
And  of  these,  I  shall  speak  only  so  far,  as  concerns  our 
present  purpose,  i.  e.  as  they  are  to  come  under  eonsidera- 


188 


CONSIDERATION  ON  A  PREFACE. 


tion  in  foro  ecclesia,  or  in  a  visible  church  of  Christ.  And 
so,  there  are  sins  consistent  with  the  Christian  state.  And 
vAere  are  sins  inconsistent  with  it ;  or  destructive  of  it. 
Duties  that  are  matter  of  simple  precept,  and  duties  that 
are  also  conditions  of  Christian  communion.  We  are 
also  to  distinguish  the  obligation  of  negative  and  affirm- 
ative precepts,  as  'tis  usual  and  common,  viz.  that  the  for- 
mer bind  (unless  the  precept  were  repealed)  semper,  ct  ad 
semper,  always,  and  to  every  point  of  time.  The  latter, 
always,  while  the  precept  stands  in  force,  but  not  to  every 
point  of  time.  Of  this  we  shall  make  the  proper  use,  in  the 
lit  place. 

2.  Of  the  different  notions  imder  which,  or  causes  for 
which,  men  of  different  sentiments  or  persu£isions  may 
decline  the  communion  of  this  or  that  church  ;  viz.  Some 
may  decline  the  communion  of  this  or  that  church,  as 
judging  it  essentially  defective  ;  so  as  not  to  have  in  it  the 
essentials  of  a  Christian  church.  (Whether  that  judgment 
be  right  or  wrong,  true  or  false,  is  not  now  the  question  ; 
or  under  our  present  consideration.)  Otiiers  may  decline 
it,  as  judging  it  defective  in  respect  of  some  accidentals, 
or  circumstances;  either  simply  considered,  or  compared 
with  some  other  Christian  church,  that  they  may  appre- 
hend to  come  nearer  the  Christian  rule ;  and  wherein  the 
administration  of  Christ's  ordinances  may  be  more  profit- 
able, and  tend  more  to  their  advantage  and  benefit,  in  their 
spiritual  concernments. 

These  distinctions  we  shall  consider  severally,  both  by 
way  of  explication  and  application  to  the  present  case. 

1.  For  the  former,  when  we  speak  of  sins  consistent  or 
inconsistent  with  the  Christian  state;  of  duties  that  are 
merely  such ;  or  that  also  are  required  as  necessary  to 
Christian  communion ;  we  intend  the  distinction  as  refer- 
ring to  visible  Christianity.  And  mean,  that  as  there  are 
sins  inconsistent  with  visible  Christianity :  avowed  atheism, 
open  idolatry,  infidelity,  apostacy,  total,  or  in  respect  of 
some  or  other  known  fundamental  or  Christian  religion ; 
contumacious  and  continuing  rebellion  against  the  autho- 
rity and  known  laws  of  Christ;  which,  without  visibly 
serious  repentance  and  reformation,  slur  and  deface  a 
man's  character,  as  a  visible  Christian  :  so  there  may  be 
faults  that  do  it  not ;  which  may  yet  come  under  common 
notice,  or  view.  I  only  instance  in  what  is  more  agreeable 
to  our  present  case,  as  misjudging  in  .some  circumstantial 
matters,  and  very  disputable,  that  are  extra-essential  to  the 
substance  of  Christianity ;  and  practising  according  to 
that  erring  and  mistaken  judgment ;  even  though  the  mis- 
take be  continued,  never  discerned,  and  never  repented  of 
or  reformed  as  long  as  one  lives. 

Such  were  the  differences  in  judgment  and  practice  about 
meats  nnd  days,  Rom.  xiv.  2,  &c.  wherein  there  could  not 
but  be  right  and  wrong.  Both  sides  could  not  be  in  the 
right,  i.  c.  referring  their  practice  to  their  judgment.  The 
question  being,  whether  such  and  such  things  were  lawful 
or  unlawful,  and  that  the  one  side  judged  them  lawful, 
the  other,  unlawful.  The  one  side  must  be  in  the  wrong. 
The  things  about  which  they  differed,  could  not  be  hoih 
lawful  and  unlawful.  It  must  be  sin  to  judge  and  do 
amiss ;  duty,  to  judge  aright,  and  practice  accordingly. 
And  what  was  now  to  be  done  in  this  easel  Were  they 
to  excommunicate,  and  curse,  and  damn  one  another'! 
Some  that  presided  in  the  Christian  church  did,  'tis  true, 
in  jirocess  of  lime,  come  to  use  an  unchristian  severity  in 
such  cases.  As  wlien  some  tied  themselves  to  the  eating 
of  herbs  only,  and  abstained  from  flesh  (whether  thev  de- 
rived their  opinion  from  the  school  of  Pythagoras,  or  liow- 
ever  they  came  by  it,  matters  not.)  And  it  was  determined 
concerning  them,  (I  could  show  wlicrc  and  when  were  it 
needful,)  that  if  they  would  use  abstinence,  upon  other 
considerations,  they  might;  but  if  upon  a  judgment,  or 
opinion,  that  the  eating  of  flesh  was  unlawful,  they  should 
be  excommunicated.  And  this  was  thought  a  sufficient 
reason  for  that  hard  censure,  because  they  denied  Christ 
to  have  given  that  liberty,  as  tomcats,  wliich  he  had  really 
given.  But  was  this  according  10  the  mind  of  God  1  No, 
quite  contrary ;  we  see  it  olherwise  detennined  by  apos- 
tolical authorily,  Him  that  is  weak  in  tlie  faith,  receive 
ye,  but  not  to  doubtful  di.sputations,  Rom.  xiv.  I.  The  case 
follow.s.  Tlie  charge  is,  Receive  them,  take  them  into 
your  communion,  and  dispute  not  his  doubting  judgment 


with  him,  or  pass  you  no  judgment  upon  it,  so  as  to  vex 

or  disquiet  him  with  it.  Let  him  alone  with  his  judg- 
ment and  practice  together ;  but  receive  him.  And  the 
forementioned  rigour,  we  find  to  have  been  corrected  in 
after-time. 

And  the  like  charges  are  elsewhere  given  in  reference 
to  the  differences  between  the  Jewish  and  the  Gentile 
Christians,  the  circumcised  and  the  uncircumcised  ;  i.  e. 
that  in  the  Christian  state,  no  distinction  was  to  be  made 
of  Jews  or  Greeks,  circumcision  or  uncircumcision,  them 
that  used  or  disused  the  Jewish  rites  and  ceremonies ;  but 
all  were  to  be  esteemed  as  one  in  Christ  Jesus,  or  Christ 
to  be  all  in  all  among  them.  Gal.  iii.  28.  Col.  iii.  11.  i.  e. 
God  makes  no  difference,  supposing  they  be  good  men, 
sincere  Christians,  or  become  new  creatures ;  he  stands 
neither  upon  their  being  circumcised,  or  uncircumcised, 
Gal.  vi.  15.  Retaining  or  quitting  the  subsequent  judaical 
observances;  so  tenderly,  and  by  so  gentle  a  hand,  did  the 
Divine  wisdom  and  goodness  draw  off  the  judaizing  Chris- 
tians from  those  things,  whereof  he  designed  the  total 
abolition  ;  whereof  they  had  more  pretence  to  be  tenacious, 
being  things  enjoined  by  God  himself  Therefore  God 
treats  them  with  more  indulgence.  And  what  example 
should  we  rather  choose  to  follow  1  especially,  what  indul- 
gence doth  the  case  itself  challenge,  in  not  pressing,  under 
penalty,  what  there  can  be  no  pretence  of  divine  authority 
for  1  And  we  find  this  is  the  measure  according  to  which 
we  are  to  go,  in  receiving  persons  into  our  communion. 
We  are  to  receive  such  as  we  have  reason  to  think  God 
receives ;  in  the  forecited,  Rom.  xiv.  3.  Do  not  judge, 
but  receive  him,  for  God  hath  received  him. 

There  are  therefore  two  plain  rules,  laid  down  by  that 
great  apostle,  in  reference  to  such  dubious  and  small  mat- 
ters; viz.  one  concerning  such  scrupulous  persons  them- 
selves, that  they  be  fully  persuaded  in  their  own  minds, 
( ver.  5.)  and  do  nothing  against  the  judgment  of  their  own 
consciences,  in  those  matters ;  which  he  enforces,  verse 
23.  The  other  concerning  the  carriage  of  fellow  Chris- 
tians towards  them,  that  they  judge  tliem  not,  but  receive 
them,  verse  1,  2,  3—10.  Whereupon  Mr.  Prefacer,  I  con- 
ceive myself  clear  in  not  judging.  And  you  will  be  clear 
in  judging,  if  not  only  you  are  an  abler  judge,  (which  I 
will  never  dispute  with  you,)  but  al.«o,  that  you  were 
called  to  judge;  and  that  your  judgment  is  most  assuredly 
true.  If  God  have  authorized  you,  and  revealed  to  you,  not 
only  what  was  right  or  wrong,  in  the  case  itself,  but  the 
secrets  of  his  heart,  whom  you  judge ;  and  that  he  prac- 
tised what  he  thought  to  be  wrong  :  i.  e.  that  he  is  a  hj'jio- 
critc,  and  that  he  liath,  against  his  conscience,  yielded  to 
do  that  for  (an  unprofitable)  preferment,  probably  to  his 
great  lo.ss,  (as  some  have  found  it,)  which  he  himselt 
thought  unlawful ;  if  you  know  him  to  be  of  so  vain  and 
light  a  mind,  that  not  for  any  real  advantage,  but  for  a  little 
temporary,  evaiiid  honour  and  gayety,he  halh  offered  this 
violence  to  the  judgment  of  his  own  conscience  ;  if  God 
revealed  this  to  you,  and  charged  you  to  proclaim  it  tothe 
world ;  then  hath  he  indeed  set  you  over  him,  and  far  above 
him  ;  placed  you  in  a  much  higher  seat  of  judicature,  than 
that  wherein  "he  is  seated  ;  dignified  you  with  an  authority 
superior  to  what  he  ever  conferred  upon  any  apostle,  or  on 
the  whole  Cliristian  church,  or  on  any.  besides  his  own  Son. 

But  if  there  lie  nothing  of  all  this;  then,  though  your 
judgment  should  hnppcn  to  be  true,  yet  if  it  were  without 
any  ground,  upon  which  you  could  know  it  to  be  true; 
and  so  it  were  cmly  right  by  chance:  if  it  were  without 
call;  if  you  liad  nothing  to  do  with  the  matter;  if  it  come 
among  the  exempted  cases  reserved  by  the  great  God  to 
his  own  tribunal,  and  which  he  hath  subjected  to  no 
ecclesiastical  nor  human  cognizance;  being,  as  to  the 
matter  itself,  very  minute,  not  so  much  as  a  doubtful  ac- 
tion ;  but  the  circumstance  of  an  action,  and  that  touches 
not  any  vital  of  religion  ;  as  to  the  lawfulness  of  that  cir- 
cumstance, disputable;  aceremony;  oneof  them,  that  were 
not  less  disputed,  bv  men  of  excellent  wisdom,  and  piety 
on  both  sides,  than 'the  Jewish  ones,  in  the  time  when  they 
were  matter  of  controversy  to  the  Chri-stian  church  :  and 
nftcr  all  that  disputation,  determinable,  for  aught  I  know, 
chiellv,  by  tlie  vi^juf  or  minus  bnnum  ccilrsiit ;  as  in  the 
time  when  that  Jewish  rile  of  circumcision  was  the  occa- 
sion of  so  much  disquiet  to  the  primitive  Chiislians,  St. 


RELATING  TO  OCCASIONAL  CONFORMITY. 


Paul  circmncised  Timothy,  for  the  greater  service  of  the 
Christian  interest;  and  being,  as  to  the  inward  intention, 
motive,  and  inducement,  secret,  and  liable  only  to  the 
Divine  view ;  then,  I  say,  upon  all  this,  even  supposmg 
the  thing  you  censure  were  faulty,  yet  it  is  no  such  fauft 
as  can  slur  the  character  of  a  man,  otherwise  appearing  a 
serious  Christian.  If  the  contrary  were  duty,  'tis  no  such 
duty  as  is  necessary  to  entitle  a  man  to  any  Christian  com- 
munion. Yea,  and  I  add,  your  censuring  it,  as  you  do,  is 
a  thousand-fold  (even  unconceivably)  more  faulty.  And 
if  you  could  truly  say,  as  Diogenes  did,  trampling  upon 
Plato's  rich  bed,  calco  Platonisfastum,  I  tread  upon'Plato's 
pride,  it  might  more  justly  be  replied,  as  the  latter  did 
reply,  sed  majori  fastu,  but  ynu  do  it  with  greater  pride. 
You  take  upon  you  to  invade  the  throne  of  th'e  Most  High ; 
and  may  take  that  as  said  to  you,  Who  art  thou  that  judg- 
est  another's  servant  1  Why  dost  thou  judge  thy  brolher? 
We  must  all  stand  before"  the  judgment-seat  of  Christ, 
Rom.  xiv.  4—10.  And  I  wonder  vou  did  not  dread  those 
awful  words,  of  that  very  Judge,  Matt.  vii.  1.  Judge  not 
that  ye  be  not  judged.  And  shall  more  wonder,  if  yet 
you  perceive  not,  when  you  thought  a  mote  was  in  ano- 
ther's eye,  that  there  was  a  beam  in  your  own,  as  verse  3. 
A  thing  that  among  heathens «  has  been  animadverted  on 
with  just  severity.  Nor  shall  I  recharge  you  in  the  fol- 
lowmg  words.  Thou  hypocrite,  (for  I  know  not  your  heart 
in  this  matter,)  but  I  would  have  vou  re-consider,  with 
how  little  warrant  you  have  broadly  charged  that  worthy 
person  your  quarrel  is  about,  with  hypocrisy ;  that  he  acted 
against  his  own  conscience,  because  he  acted  not  accord- 
ing to  yours:  as  if  yours  were  to  be  the  standard,  and  the 
conscience-general  to  mankind  !  But  that  you  may  appre- 
hend it  not  impossible  for  a  man  to  follow  the  dictate  of 
conscience,  and  perhaps  as  good  a  one  as  yours,  though 
he  do  not  follow  yours ;  I  shall  yet  have  recourse  to  a 
second  distinction,  before  laid  down,  I'/i-.  between  the  dif- 
ferent notions  under  which,  or  causes  for  which,  men  of 
different  sentiments  may  decline  the  communion  of  this, 
or  that  church,  viz.  some,  as  thinking  it  essentially  defec- 
tive—others, as  judging  it  defective  in  some  circumstances 
only.— Now,  Sir,  if  any  man  decline  the  communion  of 
what  is  (however)  vulgarly  called  a  church,  as  counting 
It  really  no  church  at  all,  his  withdrawing  or  abstaining 
from  Its  communion,  must  be  total  and  constant  he  can 
have  no  communion  with  it  as  a  Christian  church  at  all. 
But  if  one  avoid  more  ordinary  communication  with  a 
church,  as  judging  it,  though  not  essentially  defective,  yet 
to  want  or  err  m  some  circumstances  so  considerable  as 
that  he  counts  another  church  comes  nearer  the  common 
Christian  rule,  the  Holv  Scriptures ;  and  finds  its  admin- 
istrations more  conducing  to  his  spiritual  advantage ;  he 
may  be  led,  by  the  judgment  of  his  conscience;  both, 
sometimes,  upon  weighty  and  important  reasons,  to  com- 
municate wuh  the  former,  and  continue  therein  accord- 
ing as  those  reasons  shall  continue  urgent  upon  him  •  and 
yet  sometimes,  as  the  cessant  or  diminished  weisht  of 
sueh  reasons  shall  allow,  to  communicate  with  the  other 

They  that  will  not  admit  of  this  distinction,  thus  gene- 
rally proposed,  as  a  ground  of  such  different  practice  in 
the  general,  as  is  here  expressed  ;  but  judge  not  only  es- 
sential perfection,  but  a  perfection  by  the  concurrence  of 
all  desirable  accidents,  to  be  necessary  also  unto  Christian 
communion,  can  have  no  communion  with  any  Christian 
church  on  earth  ;  for  where  is  any  to  be  found  every  way 
perfect  1  Tis  true,  that  accidental  defects  may  be  more 
or  less,  and  it  requires  great  accuracy  to  apply  what  is 
here  generally  said  to  particular  eases;  nor  .shin  that  be 
my  present  business ;  I  have  somewhat  else  of  greater  im- 
portance to  do.  All  that  I  concern  myself  for  is  only  to 
have  It  considered,  that  a  man  of  conscience  may  upon 
the  grounds  generally  mentioned,  vary  his  communion  as 
hath  been  said,  while  he  keeps  himself  within  the  limits 
of  a  Christian  church,  essentially  true,  and  that  hath  no 
additions  destructive  of  that  essence.  And  if  he  mistake 
in  making  application  hereof  to  a  particular  case,  it  proves 
him  not  to  be  a  man  of  a  profligate  conscience,  or  of  none 
at  aU.   He  may  have  arguments  so  specious,  that,  suppos- 


183 

ing  he  err,  may  impose  upon  the  judgment,  and  thereby 
direct  the  practice  of  a  very  intelligent,  discerning,  and 
upright-hearted  man  :  so  as  to  make  him  think  that  which 
IS  perhaps  an  error,  his  present  duty ;  and  so  not  offer  vio- 
lence to  his  conscience,  in  what  he  so  doth.  As,  judging 
such  a  church  true,  as  to  essentials,  he  may  think  (occa" 
sion  inviting)  he  hath  greater  reason,  though  it  be  defec- 
tive in  accidents,  to  communicate  with  it  sometimes,  than 
to  shun  Its  communion  always;  since  those  Christians 
that  agree  in  all  the  essentials  of  Christianity,  agree  in 
tar  greater  things  than  it  is  possible  for  them  to  disagree 
in.  He  must  have  mean  and  mi.sshapen  thoughts  of 
Christian  religion,  that  thinks  not  the  great  doctrines  of 
laith,  ordinances  of  M'orship,  and  rules  of  daily  practice 
(common  to  us  all)  unspeakably  more  valuable,  than  this 
or  that  external  mode,  or  form,  of  religion,  that  is  but  ac- 
cidentally, and  mutably,  adherent  thereto.  And  what  if 
some  have  thought  that  alone  a  sufficient  reason  for  their 
occasional  communion  with  a  church,  with  which  they 
have  not  constant  communion,  that  they  may  do  it  and 
themselves  that  right  before  the  world,  as  to  testify,  they 
decline  it  not  as  no  church;  but  so  far  practically,  own  it, 
as  the  reason  of  the  thing  requires:  why  may  they  not  be 
supposed  to  do  this,  as  thinking  it  a  good  reason,  whether 
It  be  really  so  or  no,  without  going  against  conscience 
herein  ?  And  yet  the  same  person  may,  perhaps,  think  the 
communion  of  another  church  preferable,  and,  for  ordi- 
nary resort,  rather  to  be  chosen,  as  wherein  he  finds  the 
same  essence,  M-ith  more  regular,  grateful,  and  advanta- 
geous modes  and  ways  of  administration. 

And  if  hereupon  it  should  be  said.  But  since.  Sir,  you 
think  it  not  unlawful  to  communicate  with  such  a  church 
sometimes,  why  should  you  not,  for  common  order's  sake, 
do  it  always  "l 

May  he  not  reply,  Pardon  me  in  that,  good  Sir.  if  I 
think  I  owe  more  to  what  I  take  for  Christ's  rule,  and  to 
the  discernible  advantage  of  my  own  soul ;  judging,  in 
these  respects,  that  communion  to  be  best,  which  I  more 
constantly  adhere  to.  I  say,  why  may  not  an  honest  well- 
meaning  man  reason  thus;  and  do  accordingly,  (whether 
his  sentiments  herein  be  right  or  wrong,)  without  gainsay- 
ing his  o%yn  conscience  7  And  the  rather,  for  that  the 
cluirch  itself,  with  which  he  more  ordinarily  communi- 
cates not,  (as  comprehended  in  the  stales  of  the  realm,)  so 
far  gives  him  the  liberty  of  his  choice,  as  to  reckon  his 
doing  herein  what  is  more  for  his  satisfaction,  and  advan- 
tage, no  punishable  thing.  Why  may  he  not  conscienti- 
ously say,  Let  me  be  excused,  if  I  do  not  compliment  away 
things  tifiat  are,  to  me,  of  so  great  importance  ;  and  which 
they  to  whom  I  give  it,  cannot  but  count  a  profane  sort  of 
compliment  1 

duestion.  But  should  not  the  latitude  of  a  Christian 
carry  him  to  fix  his  communion  with  the  larger  and  more 
extensive  church? 

Answer.  What  I  Should  the  latitude  of  a  Christian 
bind  him  to  one  sort  of  Christians,  with  exclusion  of  all 
other  ■?  Never  was  that  noble  principle  of  true  Christian 
latitude  more  perverted,  or  turned  even  against  itself  than 
if  it  be  used  to  train  men  into  a  religious  bigotry  !  As  if 
the  apostle's  professing  to  be  all  things  to  all  nien,  to  the 
Jews  as  a  Jew,  &e.  must  signify,  that  he  take  one  side,  and 
engage  with  the  Jews,  against  the  Gentiles  !  They  that 
refuse  confinenient  to  the  largest  church  may  avoid  it,  not 
because  they  should,  otherwise,  e.^press  too  much  latitude, 
but  too  little. 

Some  may  here,  perhaps,  say,  "  What  one  judges  best, 
ought  to  be  chosen  always."  And  indeed  nothing  is  more 
easy,  or  ordinary,  than  for  them  that  have  little  compass 
of  thought,  to  pronounce  hastily,  and  conclude  peremp- 
toiily,  even  beyond  seven  men  that  can  render  a  reason. 
How  would  such  a  one  stare,  if  one  should  oppose  a  down- 
right negative  to  his  confident  assertion  !  and  say,  What 
is  best,  in  matter  of  practice,  is  not  to  be  chosen  and  done 
always "?  'Tis  not  enough  to  justify  such  a  choice,  and 
practice,  that  it  be  in  itself,  or  simply  best ;  but  that  it  be 
best,  in  present  circumstances,  and  all  things  considered, 
that  ought  to  be  considered,  in  the  present  juncture. 

Quam  aquila,  aut  serpens  Epidaurius  7— Hor. 
(And  many  others  of  them  atwund  with  Uke  pajsaees.) 


184 


CONSIDERATIONS  ON  A  PREFACE. 


Let  here  another  distinction  be  remembered,  before  laid 
down.  Negative  precepts  oblige  to  every  point  of  time. 
Affirmative  do  not  so.  He  that  is  always  under  oblisa- 
tion  to  pray  solemnly,  is  not  obliged  to  be  always  solemnly 
at  prayer.  The  worship  of  God  is  better  than  most  actions 
of  oar  lives  ;  yet  the  saving  of  a  town  or  house  from  fire, 
yea,  the  pluckmg  of  a  sheep  or  an  ox  out  of  a  ditch,  is 
sometimes  to  be  preferred.  The  most  sacred  external 
act  of  duty  becomes  a  sin,  when  it  excludes  that  which  is 
more  a  duly  at  that  time.  How  fatal,  how  totally  destruc- 
tive an  error  might  it  have  proved,  before,  to  the  Jewish 
nation,  always  to  have  thought  it  unlawful  to  defend  them- 
selves on  the  sabbath-day  !  a  How  long  was  sacramental 
obsignation  in  the  wilderness  omitted'?  How  much  more 
may  attending  upon  such  an  institution,  in,  what  some 
may  think,  a  more  eligible  manner  ;  if  there  be  a  rea.son 
that  outweighs;  when,  not  the  substance  of  the  ordinance 
is  wanting,  but  what  is  counted  (perhaps  by  you)  a  fitter 
modus  I 

To  be  plain  with  you,  Mr.  Prefacer,  suppose  you  judge 
kneeling  at  the  Lord's  table  a  sin,  (as  cautious  as  you 
are,  not  to  seem  to  take  this,  or  that  side,  in  these  contro- 
versies, wherein  you,  however,  unwarily  betrayed  your- 
self, as  hath  been'noted;  yet  my  supposing  it  doth  you  no 
hurt,)  and  suppose  you  judge  another  gesture  a  duty;  sup- 
pose you  judge  concurrence  in  the  use  of  the  liturgy  a  sin, 
and  the  unprescribed  way  (by  human  authority)  a  duty  ; 
yet  who  hath  empowered  you  to  make  such  sins  (if  they 
were  such)  exclusive  from  Christian  communion  ■?  or  such 
duties,  conditions  of  it  1  Sometime,  surely,  it  will  be  un- 
derstood how  bold  an  adventure  it  is,  to  make  terms  of 
Christian  communion,  which  Christ  hath  never  made. 
There  are  sins  and  duties,  immediately  by  God's  law  itself, 
that  he  never  intended  to  be  so  charaeteristical,  riz.  of  the 
unfit  or  fit  subjects  of  Christian  communion.  For  what ! 
hath  God  forbidtien  any  to  be  admitted  to  Christian  com- 
munion, but  such  as  are  perfect  in  knowledge  and  holi- 
ness "!  How  bold  a  self-assuming  then  is  it  in  you,  not  only 
to  make  sins  and  duties  which  God  hath  never  made  so; 
but  also  to  make  them  distinguishing  terms  of  Christian 
communion  !  which  is  far  higher,  and  the  more  insolent 
usurpation  !  You  know,  or  it  is  meet  for  you  so  lo  judge, 
that  many  pious  men  dare  not  partake  of  the  Lc  rd's  sup- 
per, otherwise  than  kneeling.  And  I  have  been  sufficiently 
assured  concerning  divers  of  eminent  sanctity,  that  they 
have  been  as  greatly  affected,  and  had  as  high  elevations 
of  soul,  in  the  useof  the  common  prayer,  as  others  in  any 
other  way  of  devotion. 

Now,  Mr.  Prefacer,  ought  another  man's  gust  lo  have 
been  the  measure  of  theirs  1  would  you  have  these  men 
excluded  from  all  Christian  worship,  riz.  in  society  with 
Christian  worshippers'!  To  say,  Let  them  worship  God 
with  those  of  their  own  way,  is  to  say  you  know  not  what. 
For  if  (as  by  your  rule  it  seems  lo  be  determined)  the 
things  are  unlawful  and  exclusive  from  all  Christian  com- 
munion in  worship,  there  ought  to  be  none  of  any  such 
way,  that  they  can  worship  with.  And  now.  Sir,  if  that 
be  your  conscience,  that  supposing  there  be  never  so  many 
thousands  in  a  Christian  nation  that  cannot  worship  God 
in  your  way,  you  would  have  them  paganized,  made  as 
heathens  and  publicans,  God  bless  me  from  your  con- 
science! And  shall  this  be  your  way  of  recommending 
yourself  to  Christian  communion  1  Wheresoever  such  a 
spirit  appears  of  zeal  against  such  and  such  external  forms ; 
(or  if  it  be  for  them,  'lis  all  one  to  me  ;)  of  pride  and  self- 
esteem,  for  .so  contemptibly  little  things ;  of  malice  and 
cruelty,  that  they  could  persecute  even  to  the  death,  if  it 
■were  in  their  power,  or  into  strange  countries,  such  as 
differ  from  them  in  things  of  no  greater  moment :  I  would 
sooner  he  of  a  fellowship  with  drunkards,  or  other  sensua- 
lists, (though  I  hope  God  will  keep  me  from  both,)  than 
with  thera  ;  as  much,  as  I  count  a  devil  somewhat  a  -Horse 
thing  than  a  brute.  Nor  can  it  be  said,  that  herein  Satan 
is  transformed  into  an  angel  of  light ;  his  transformation 
is,  at  least,  in  this,  very  inartificial.  He  apparently 
enough  shows  himself  to  belong  to  the  darkest  region. 
And  whereas  some  sUch  may  talk  of  offering  strange  fire, 
because  it  comes  not  from  their  altar ;  their  fire  is  as  much 

d  As  it  wa»  once  Raid  to  have  been,  Pliitarcti  de  Supcrst. 


stranger  than  Nadab's  and  Abihu's,  as  common  uaconse- 
crated  fire  difi'ers  from  infernal. 

You  will  say,  These  human  forms,  and  other  devices 
they  are  so  much  set  upon,  are  sins.  Sins  !  but  I  ask,  Do 
they  unchristian  a  man  1  They  will  be  much  more  over- 
magnified,  by  so  fervent  opposition,  than  by  serious  u.se. 
But  what  would  I  do  in  such  a  ca.se  1  would  I  not  reject 
a  man  from  the  Lord's  table,  how  serious  soever,  that 
would  not  communicate  otherwise  than  kneeling'?  No, 
God  forbid  !  Let  him  use  his  own  freedom,  and  be  fully 
persuaded  in  his  own  mind  ;  he  shall  not  offend  me.  And 
though  there  was  a  time  when  Christians  were  forbidden 
kneeling  at  all  on  the  Lord's  day ;  I  had  rather  that  human 
institution  were  neglected,  than  any  good  man  debarred 
of  so  useful  an  ordinance.  I  should  never  quarrel  with 
any  man  for  that  gesture  itself  But  I  should  like  no  one's 
choice  of  it  the  better,  that  should  pretend  to  choose  it  for  a 
moral  reason.  For  instance,  a,s  expressive  of  greater  re- 
verence ;  because  a  moral  reason  must  immediately  bind 
conscience ;  and  is  of  universal  extent,  must  equally  con- 
cern all ;  whence,  this  would  imply  an  accusation  of  all 
other  Christian  churches  that  use  not  this  gesture,  as  ir- 
reverent, or  less  reverent  than  they  ought  to  be.  Nor  can 
there  be  any  other  measure  of  dcbitum,  or  of  that  which 
ought  to  be,  but  some  law  or  other ;  nor  can  there  be  any 
law  of  universal  obligation,  but  by  a  universal  law-giver. 
This  would  therefore  in,sinuate  an  accusation  of  our  Lord 
himself  of  neglect,  in  not  making  such  a  law,  and  in  al- 
lowing a  different  gesture  to  his  disciples,  when  he  first 
appointed  that  ordinance.  For  though  their  gesture  was 
not  sitting,  it  is  more  probable  to  have  been  such,  as  was 
used  in  those  times  and  countries  for  their  ordinary  table 
gesture.  And  this  other  I  should  use,  being  in  commu- 
nion with  those  that  use  it,  rather  not  to  offend  them,  than 
please  the  master  of  the  house,  or  to  satisfy  my  own  con- 
science, as  if  it  were  in  it.self  a  sin  not  to  use  it.  But  for 
them  that  use  it  on  that  account,  i.  c.  of  conscience  towards 
God ;  I  should,  according  to  the  mentioned  rule,  not  judge, 
but  receive  thcni. 

And  whereas  some  may  think  it  would  introduce  con- 
fusion into  the  church,  that  all  should  not  be  confined  to 
one  gesture  in  such  an  act  of  worship,  it  would  be  a  worse 
confusion  to  have  serious  Christians,  because  their  con- 
science obliges  them  to  kneel,  when  others  do  not,  mingled 
with  Turks  and  infidels.  Nor  is  that  oneness  of  gesture 
more  necessary  to  any  order  that  is  itself  necessary,  than 
that  all  that  partake  together  in  such  an  ordinance,  be  of 
one  stature,  size,  or  sex  ;  or  wear  all  garments  of  the  same 
shape  or  colour.  I  hope  for  a  time,  when  Christianity 
will  be  the  religion  of  the  world.  While  it  is  cramped  it 
will  never  grow.  I  hope  it  not  to  prevail  in  the  world,  by 
having  all  the  world,  in  every  minute  thing,  reduced  to  the 
model  of  this  or  that  party.  How  absurdly  arrogant  would 
he  be,  that  should  pray  that  all  the  world  might  be  of  one 
mind,  by  being  all  brought  to  be,  in  every  nice  punctilio, 
of  his  mind.  When  I  see  partition-walls  taken  down, 
truly  catholic  Christianity  coming  into  repute,  a  readiness 
and  promptness  of  mind,  to  be  all  things  to  all  men  in  the 
apostle's  true  meaning;  when  the  great  things  of  religion 
do  more  engage  men's  minds,  and  they  cease  to  magnify 
trifles  ;  when  as  to  faults,  (teal  or  supposed,)  men  no  lon- 
ger strain  at  gnats  and  swallow  camels ;  when  the  love  of 
God  comes  to  govern  the  Christian  church,  and  reign  in 
the  hearts  of  men  ;  then  will  the  kingdom  of  God  come 
with  power.  For  I  am  sure  the  spirit  of  love  is  the  spirit 
of  power,  and  of  a  sound  mind.  In  the  meantime,  1  de- 
clare mvself  (as  I  have  often)  to  be  of  no  party,  self-dis- 
tinguished hy  so  little  things.  Nor,  when  the  visible 
church  of  Christ  on  earth  comes  to  be  confessedly  com- 
posed (as  of  old)  only  of  three  sorts,  catechumens,  peni- 
tents, and  the  fideles,  with  their  infants,  can  it  be  any 
great  or  insuperable  difficulty,  whom  we  are  to  receive 
into  our  communions,  and  whom  we  are  to  exclude. 

And  thus,  Mr.  Prefacer,  I  have  said  all  I  intend,  as  to 
the  main  of  your  cau.se,  t.  e.  Whether  they  that  shall  not 
he  of  vour  mind,  when  such  a  case  occurs  to  them,  as  that 
about'which  you  litigate,  and  shall  practise  otherwise,  (i.  ?. 
shall  not  please  you,)  should  therefore,  except  they  repent. 


RELATING  TO  OCCASIONAL  CONFORMITY. 


J  85 


be  excluded  all  other  Christian  communion  1  I  shall  say 
no  more  to  it,  except  what  may  occasionally  fall  in,  upon 
my  giving  some  short  remarks  as  to  the  manner  of  your 
treating  such  worthy  persons,  whose  judgment  and  prac- 
tice agree  not  with  yours.  Herein,  because  I  never  in- 
tended to  answer  your  book,  (thinking  what  I  have  said 
makes  that  needless,)  I  shall  only  nole  some  passages  from 
it,  here  and  there. 

And  I  begin  with  the  title-page.  Where,  I  pray  you 
inquire  of  your  own  heart,  what  you  meant  by  that  sug- 
gestion "  in  cases  of  preferment  V  Was  it  not  to  insinuate, 
that  preferment  was  the  inducement  to  that  worthy  per- 
son, to  act  against  his  own  conscience  in  that  case  1  when 
it  was  his  known  judgment,  testified  by  his  practice  seve- 
ral years  before.  Herein  you  should  have  been  sure.  You 
meddled  with  a  two-edged  weapon,  wherewith  you  vainly 
aimed  to  wound  him,  (for  a  sincere  conscience  is  invulne- 
rable,) but  have  most  certainly  wounded  yourself.  You 
may  in  time  feel  the  wound;  'tis  worse  while  you  don't. 
If  he  can  sincerely  appeal  to  the  Searcher  of  hearts,  (as  for 
ought  you  know,  he  can.)  Lord,  thou  knowest  this  man 
hath  wronged  me :  I  would  not  have  such  an  appeal  lying 
in  heaven  against  me  for  all  the  world !  How  can  you  tell 
but  that  such  a  thing  was  designed,  and  done  with  a  sin- 
cere aim  and  intention  of  mind  1  Among  heathens  it  hath 
not  been  unknown,  that  some  having  honorary  coronets 
conferred  upon  them,  consecrated  them  to  their  gods.'  Is 
It  impossible  somewhat  like  it  should  be  done  by  a  Chris- 
tian to  the  true  and  living  God  1  Are  you  so  much  a 
stranger  to  a  devoted  life,  as  not  to  think  this  possible  ?  You 
have  wronged  him,  when,  without  ground,  you  judged 
otherwise :  but  you  wronged  the  great  God  infinitely  more, 
whose  throne  you  presumed  to  usurp.  And  you  should 
have  been  able,  before  you  concluded  with  so  rash  con- 
fidence, to  prove  the  act  in  its  circumstance  unlawful.  If 
it  were  lawful .  go  among  them  you  thought  to  gratify, 
and  inquire  who  of  them  will  think  a  consequent  prefer- 
ment could  make  it  unlawful  1  Therefore  your  insinua- 
tions, except  wherein  it  is  spiteful  and  mischievous,  is  idle 
and  vain. 

Again,  your  subjoined  text  of  Scripture,  '•  If  the  Lord 
be  God,  follow  him  ;  but  if  Baal" — for  what  purpose  was 
it  set  there  ^  What!  to  signify,  that  the  God  ol  the  dis- 
senters, and  of  the  established  church,  differ  as  the  living 
God  and  Baall  Did  you  take  this  for  a  piece  of  wit !  'twas 
uncharitable.  Uncharitable!  that's  a  triile  in  comparison; 
'twas  profane  and  most  impious  wit ;  yet  you  are  mighty 
fond  of  the  conceit,  and  we  have  it  over  and  over  in  the 
book,  that  the  conformists  and  dissenters  serve  two  Gods 
(as  the  one  of  them  is  miscalled)  and  have  two  religions! 
The  Lord  that  hath  chosen  Jerusalem,  and  as  truly  the 
congregations  of  England,  to  place  his  name  in  them,  (and 
whom,  as  invocated  in  many,  and  for  ought  appears  you 
intend  in  most  of  them,  you  blaspheme  as  a  senseless 
idol,)  rebuke,  and  forgive  you ! 

This  may  occasion  some  idle  people  to  cry  out,  "  What ! 
at  church  in  the  forenoon,  and  at  a  meeting-house  in  the 
afternoon !  This  is  fine !  and  what  will  iiow  become  of 
our  religion  1"  And  what  is,  already,  become  of  his  reli- 
gion who  so  exclaims'?  Do  the  religion  of  the  church  and 
of  the  meeting-house  make  two  religions  ■?  Wherein  do 
they  differ  ^  The  substance  of  the  same  religion  is  common 
to  them  both.  Therefore  the  modes  and  accidents,  wherein 
only  they  differ,  are  this  man's  religion.  And  can  any  man 
be  the  better  for  such  a  religion,  that  consists  of  modes 
and  accidents  1  'Tis  true,  that  religion  may  possibly  be  so 
ludicrously  disguised  and  misrepresented,  as  scarce  to  be 
fitly  owned  for  any  religion  at  all.  But  this  cannot  be  said 
of  most  (if  of  any)  of  the  congregations  of  England,  of 
either  sort.  And  they  that  have  any  thing  of  charity,  or 
the  fear  of  God,  about  them,  will  be  very  wary  how,  for  a 
misplaced  word,  or  indecent  action,  or  expression,  they 
censure  one  or  another  of  these  two  sorts  of  solemn  wor- 
shipping assemblies,  as  having  nothing  of  God,  or  true 
religion,  among  them. 

Thirty-nine  articles  are  given  us  for  the  summary  of  our 
religion,  and  of  what  is  thought  to  appertain  to  it.  Thirty- 
sis  contain  the  substance  of  it,  wherein  we  agree :  three, 
the  additional  appendices,    about  which  we  have  some 

e  Athen.  Ueipnoi.  cum  AnimadverF.  Is.  Caaaub. 


difference.  With  such  a  man,  the  three  weigh  more  than 
all  the  thirty-six.  And  if  his  eyes  and  understanding  were 
useaUe  things  with  him,  he  would  see  the  church  i.s  a 
meeting-house,  and  the  meeting-house  a  church.  How 
remote  are  these  men  from  the  temper  of  spirit  they  were 
directed  to  be  of,  that  had  far  greater  differences  among 
them  than  ours,  to  count  themselves  all  one  in  Christ 
Jesus !  But  throughout  the  book,  such  as  are  of  this  Chris- 
tian latitude  and  benignity  of  mind  towards  one  another, 
and  not  so  stingily  bigoted  to  a  party,  as  he,  are  treated 
with  this  sort  of  charity,  to  be  styled  painted  hypocrites ; 
such  as  play  bo-peep  with  God  Almighty;  that,  if  such 
an  occasion  offer  itself  to  any  of  them  to  serve  God  and 
their  countiy,  in  a  public  station,  do  what  the  law  requires, 
and  which  they  think  they  may  sinlessly  do  in  order  to  it, 
do  trespass  upon  their  consciences,  and  damn  their  own 
souls  to  serve  their  countiy.  And  they  that  censure  them 
not,  as  he  doth,  are  induced  to  forbear  it,  only  by  their 
gold  ring,  or  fine  apparel. 

And  that  he  would  have  all  such  as  use  that  libeity, 
which  their  consciences  and  the  divine  law,  as  they  think, 
allow  them,  in  order  to  their  serving  God  and  their  coun- 
try, to  be  disfranchised,  and  made  incapable  of  doing 
public  service  to  either,  ?.  e.  for  doing  that,  which  as  wise 
men  as  he  count  indifierent ;  and  which  can  therefore 
make  no  one  either  a  better  or  worse  man,  or  Christian. 
And  would  draw  that  odium  upon  the  established  church, 
to  represent  it  as  if  it  sought  to  engross  all  power  to  itseit', 
as  such,  even  in  civil  affairs,  upon  so  insignificant  a  pre- 
tence! than  ^^■hich  he  could  not  attempt  doing  it  a  greater 
mischief,  or  more  directly  tending  to  make  it  intolerable 
to  the  prince,  nobility,  gentry,  and  to  the  whole  body  of 
the  nation  itself  No  such  arts  need  to  be  used  to  expo.>;e 
the  clergy  to  the  ill-will  of  the  people,  and  raise  in  nobler 
minds  what  some  may  count  a  just  and  generous  disddin 
of  being  so  enslaved.  The  nature  of  man,  in  his  lapsed 
slate,  is  so  alienated  from  God,  as  to  have  little  regard  for 
any  sacredness  of  persons  and  things,  by  which  only  they 
become  related  to  him. 

The  church  of  Rome  hath  not  gained  much  upon  tings 
and  princes,  of  later  years,  by  aSecting  to  make  them  de- 
pendent on  her.  And  it  is  not  difficult  to  pre-appreher>'. 
what  may  at  length  engage  them  against  her,  to  her  final 
ruin  :  i.  e.  to  make  them  hate  her,  eat  her  flesh,  and  burn 
her  with  fire.  In  that  church,  this  caprice  first  began  in 
their  dominium  temporale,  in  gratia  fundatnm ;  and  thence 
by  a  strangely  wide  sort  of  stride  or  skip,  even  of  a  hea- 
venly width,  from  pole  to  pole,  'twas  got  quite  among  an- 
other sort  of  men,  treading  antipodes  to  the  former,  in  the 
immodest,  rude  claim,  and  appropriation  to  themselves,  of 
the  entire  privilege  and  prerogative  of  the  saints'  reign. 
'Tis  the  easiest  thing  in  the  world,  when  any  sort  or  party 
of  men  have  got  power  into  their  hands,  to  saint  them- 
selves, and  unsaint  all  other  men,  at  their  own  pleasure. 
But  do  the  civil  rights  of  men  depend  upon  such  (t.  e. 
so  easily  abusable)  pretences  ?  We  are  saying  noihingnow 
of  their  lights,  claimable  from  God  himself,  but  from  one 
another ;  and  even  such  rights  none  could  have,  i.  e.  that 
are  claimable  from  their  fellow-creatures,  or  their  (con- 
cives)  fellow-members,  under  any  government,  but  by 
some  original  grant,  one  way  or  other  conveyed  from  the 
Supreme  Ruler,  who  is  the  fountain  of  all  rights. 

But  hath  he  ever  given  Christians,  (or  saints,)  as  such,  a 
right  to  seize  the  rights  and  properties  of  other  men'?  The 
notion  of  the  saints'  reign,  because  we  find  it  in  the  Holy 
Bible,  is  not  to  be  torn  out,  but  must  have  its  true  sense 
assigned  it.  And  if  there  be  a  time  yet  to  come,  wherein 
it  shall  have  place;  it  must  mean,  that  a  more  general 
pouring  forth  of  the  Spirit  shall  introduce  a  supervening 
sanctity  upon  rulers,  as  well  as  others ;  not  to  give  every 
man  a  right  to  rule,  (for  who  should  then  be  ruled '?)  but 
to  enable  and  incline  them  that  shall  duly  have  a  right,  to 
rule  better.  And  so  the  kingdom  will  be  the  saints,  when 
it  is  administered,  by  some,  and  for  others,  who  are  so.  If 
God  have  allowed  to  men,  as  men,  any  rights,  i.  e.  that  are 
claimable  against  other  men  ;  and  should  again  give  a  right 
to  Christians  in  other  men's  properties ;  to  what  a  strait 
and  distress  were  the  rest  of  the  world  reduced  !  Might 
not  any  of  them  say,  Since  one  must  be  a  man  before  he 


186 


CONSIDERATION  ON  A  PREFACE,  &c. 


can  be  a  Christian,  what  am  I  to  do  in  this  case  1  must  I 
unman  myself,  and  lose  the  rights  I  have,  as  such,  that  I 
may  recover  them  by  being  a  Christian  1  I  had  them  as  a 
man  before,  sufficiently  to  secure  me  against  the  claim  of 
all  others.  What!  but  not  against  Christians'?  Then  are 
they  an  unmanned  sort  of  men !  And  whereas  obligations 
accompany  rights,  what  lawless  men  are  these  Christians ! 

But  whereas  God  hath  in  great  compassion  to  the  world 
appointed  it  to  be  Christianized,  he  hath  with  equal  wis- 
dom chosen  the  fittest  methods  for  it ;  i.  e.  not  to  commis- 
sion Christians  to  divest  other  men  of  their  all,  unless  they 
become  Christians  ;  but  to  let  men  see,  Christianity  had 
no  design  to  disturb  the  world,  or  disquiet  them  in  their 
former  possessions,  though  they  should  not  be  Christians; 
but  that  they  might  enjoy  them  with  higher  advantage,  if 
they  be,  in  order  to  another  world.  If  God  had  made 
Christianity  the  measure  of  civil  rights  to  mankind,  his 
sovereignty  were  not  to  be  disputed  ;  but  he  never  exerts 
acts  of  sovereignty,  but  by  the  direction  of  his  wisdom. 
Wheresoever  the  sound  of  the  Christian  name  comes,  if  it 
carried  that  avowed  principle  with  it,  that  Christians,  as 
such,  had  a  right  to  out  all  other  men  of  their  birth-rights; 
instead  of  becoming  the  religion  of  the  world,  nothing 
could  more  directly  tend  to  engage  and  inflame  all  the 
world  against  it,  and  make  them  endeavour  its  utter  extir- 
pation, as  a  thing  intolerable  to  mankind.  Nor  could  they 
nave  any  so  plausible  pretence  against  it  besides ;  having 
nothing  in  itself,  but  what  must  render  it  most  amiable 
and  self-recommending.  Did  the  Spaniards'  methods  for 
Christianizing  America,  recommend  the  Christian  faith  to 
that  miserable  people's  And  if  God  himself  would  never 
give  such  a  power,  for  introducing  the  very  substance  of 
Christian  religion  itself;  how  intolerable  must  it  be  for 
any  sort  or  church  of  Christians,  to  claim  and  use  it  for 
the  introduction  of  their  own  additions  to  Christianity,  as 
the  church  of  Rome  hath  notoriously  long  done !  And 
time  will  show  the  event,  as  common  reason  dolh  the  ten- 
dency of  it. 

And,  Sir,  though  the  strain  of  your  discourse  shows  your 
no  great  kindness  to  this  established  church,  the  compli- 
ments which  here  and  there  you  bestow  upon  it,  too 
broadly  show,  as  if,  under  a  colour  of  kindness,  you  would 
tempt  it,  to  aim  at  loading  itself  with  such  a  weight  of 
power  and  greatness  as,  you  may  think,  must  finally  sink 
It.  Its  more  real  friends,  our  civil  rulers,  are  more  wisely 
kind  to  it,  and  give  it  no  more  interest  in  the  civil  govern- 
ment, than  it  may  more  safely  bear.  They  never  exact 
in  order  to  any  one's  having  a  share  therein,  a  total,  con- 
stant conformity  to  all  its  rites,  as  you  would  have  them. 
And  have  only  designed  by  the  limits  they  have  set,  the 
excluding  that  sort  of  men,  whose  known  principles  make 
them  more  incapable  of  human  society,  than  mere  pagans. 
But  especially,  'lis  not  to  be  let  pass,  that  you,  or  your 
author,  industriously  represent  the  primitive  English  puri- 
tans, (concerning  whom  it  were  in  some  respects  well  for 
you,  if,  as  the  great  author  you  mention  speaks,  your 
soul  were  with  theirs,)  as  if  they  were  generally  of  your 
stingy  narrow  spirit.  I  wonder  how  you  could  think  to  im- 
pose upon  the  world  in  a  matter  of  so  recent  memory.   This 


attempt  had  been  more  prudently  deferred  till  three  or 
four  ages  hence  ;  especially  if  great  care  had  been  taken, 
in  the  meantime,  that  all  books  were  burnt,  or  buried, 
that  give  any  account  of  them.  How  notorious  is  it,  that 
generally  they  that  continued  in  their  native  land,  as  far 
the  greater  number  did,  looked  not  upon  the  church  of 
England  as  no  church !  That  they  wished  her  more  re- 
formed ;  but  in  great  part  kept  in  her  communion,  (their 
principal  leaders  and  the  people,)  taking  other  opportuni- 
ties of  spiritual  improvement,  as  they  could  ;  for  which 
they  often  ran  great  hazards.  In  62,  the  same  spirit  and 
sentiment  afresh  appeared;  when  most  of  the  considerable 
ejected  London  ministers  met,  and  agreed  to  hold  occa- 
sional communion  with  the  (now)  re-established  church: 
not  quitting  their  own  ministry,  or  declining  the  exercise 
of  it,  as  they  could  have  opportunity.  And  as  far  as  I  could 
by  inquiry  learn,  I  can  little  doubt  this  to  have  been  the 
judgment  of  their  fellow-sufferers  through  the  nation,  in 
great  part,  ever  since.  How  could  you  have  the  confi- 
dence to  represent  this  as  a  new  thing ;  and  an  apostacy 
from  primitive  puritanism!  that  hath  so  much  in  it  of  the 
spirit  of  primitive  Christianity  ;  such  largeness  of  mind  ! 
such  reverence  of  what  bears  a  divine  stamp  and  signa- 
ture upon  it,  undefaced  !  such  benignity,  even  towards 
them  by  whom  they  suffered  !  How  strangely  inverted, 
Sir,  do  things  lie  in  your  mind  !  must  we  accordingly 
transpose  the  names  of  virtue  and  vice's  And  by  how 
much  more  illustrious  any  render  themselves  by  the  emi- 
nent virtues  of  pride,  fury,  self-conceit,  censoriousness,  to 
the  damning  of  every  body,  that  in  all  thmgs  do  not  think, 
and  do,  as  they !  Are  these  things  with  you  characters  of 
the  most  excellent  sorts  of  Christians  ! 

If  I  had  seen  any  thing  in  your  book  that  needed,  or 
deserved,  a  particular  answer,  I  should  not  have  balked 
it.  But  seeing  nothing  that  looks  like  reasoning,  but 
what  is  so  idly  sophistical,  that  any  one  of  common  sense 
can  see  through  it ;  such  as  that,  "  How  can  a  man  dissent 
and  conform  at  the  same  time  V  when  all  the  world 
knows,  or  may,  conformity  consists  of  numerous  parts ; 
and  is  it  such  a  miracle  for  a  man  to  conform,  in  some 
part,  and  not  in  every  part  1  conscientiously  to  scruple 
constant  entire  conformity,  and  not  scruple  some  part  of 
it,  at  some  time  1  If  any  think  such  talk  needs  further 
answering,  let  them  seek  it  elsewhere.  And  for  your  re- 
plying, I  shall  not  prescribe  to  you  ;  only  I  can  assure 
)'ou,  that  thereby,  neither  you,  nor  any  man  else,  shall 
divert  me  from  my  much  more  important,  pleasant  work  ; 
unless  I  see  somewhat  that  shall  make  it  worth  my  while. 
The  person  you  criminate,  may  yet,  notwithstanding  what 
you  have  said,  be  in  the  right  for  oueht  I  see.  And  there- 
lore,  to  any  such  whose  case  this  is,  or  maj'  be,  I  can 
only  say,  that  their  rule  having  been  consulted  with  seri- 
ous diligence,  as  I  hope  it  hath  ;  and  their  end  a  secret 
between  God  and  them,  which,  if  it  be  sincere,  is  enough 
for  them  ;  thev  have  no  cause  to  be  discouraged,  but  go  on, 
and  prosper.  But,  Mr.  Prefacer,  if  your  judgment,  upon 
the  case  itself,  be  true  ;  I  conceive  that  truth,  accompa- 
nied with  your  temper  of  spirit,  is  much  worse  thsin  their 
error. 


THE 


BLESSEDNESS    OF    THE  RIGHTEOUS  OPENED, 


AND  FURTHER 


RECOMMENDED  FROM  THE  CONSIDERATION 

OF  THE 

VANITY    OF    THIS    MORTAL    LIFE. 

IN  TWO  TREATISES, 

ON  PSALM  XVII.  15.  AND  PSALM  LXXXIX.  47. 


WBIN  HE  BOILL  APPEAR,   WE  SBALL  BE   LIKE  BtM,  FOR  WE  SHALL  SEE  HIM  AS  BE  IB,   1   J«Rir  m.   2. 


AXXa  ra  Kaxa  oi  ivvardv  iv  BcoXi  UpitrBai  rijy  it  Bv^rrtv  ^vtrtf,  Kat  t6vS£  tov  rStrov  TUpiiroXct  t^  dvayKJi^.  A(d  xai  ntifagBai  j(f^ 
ivQivii  UcttTc  (fftvyciv  on  rav^T^-  ^>»)  it  htioitoeii  dco!  Kara  To  ivvardv.  huolaett  ic  iiicaiov,  Jcac  Soiov  lurh  Acotifianos  yivivBai, 
Plat,  in  Thest  r  ,  ,  r 


TO    THE    READER. 


1  AM  not  at  all  solicitous,  that  the  world  should  know  the  history  of  the  conception  of  this  treatise.  If  there  be  any 
thing  that  shall  recompense  the  pains  of  such  as  may  think  fit  to  give  themselves  the  trouble  of  perusing  it,  in  the 
work  itself,  I  should  yel  ihink  it  too  much  an  undervaluing  of  them,  if  I  did  reckon  the  minuter  circumstances  rela- 
ting thereto,  fit  matter  for  their  entertainment.  Nor  am  I  more  concerned  to  have  it  known  what  were  the  induce- 
ments to  the  publication  of  it.  Earnest  protestations  and  remonstrances  of  our  good  intentions  in  such  undertakings, 
as  they  leave  men  still  at  liberty  to  believe  or  doubt  at  their  pleasure ;  so  they  gain  us  little  if  they  be  believed.  It  is 
no  easy  matter,  to  carry  one  even,  constant  tenour  of  spirit  through  a  work  of  time.  Nor  is  it  more  easy  to  pass  a 
settled  invariable  judgment  concerning  so  variable  a  subject ;  when  a  heart  that  may  seem  wholly  framed  and  set  for 
God  this  hour,  shall  look  so  quite  like  another  thing  the  next,  and  change  figures  and  postures  almost  as  often  as  it 
doth  thoughts.  And  if  a  man  should  be  mistaken  in  judging  him.self,  it  would  little  mend  the  matter,  to  have  de- 
ceived others  also  into  a  good  opinion  of  him.  But  if  he  can  approve  himself  to  God  in  the  simplicity  of  an  honest 
and  undeceived  heart,  the  peace  that  ensues  is  a  secret  between  God  and  him.  'They  are  theatre  enough  to  one 
another,  as  he  said  to  his  friend.    'Tis  an  enclosed  pleasure  :  a  joy  which  the  stranger  cannot  intermeddle  with. 

'Tis  therefore  any  man's  concernment  herein  rather  to  satisfy  himself  than  the  world.  And  the  world's,  rather  to 
understand  the  design  of  the  work  than  the  author  ;  and  whiiher  it  tends,  rather  than  whereto  he  meant  it.  And  'tis 
obvious  enough,  to  what  good  purposes  discourses  of  this  nature  may  serve.  This  is,  in  the  design  of  it,  wholly  prac- 
tical ;  hath  little  or  nothing  to  do  with  disputation.  If  there  be  any  whose  business  it  is  to  promote  a  private,  divided 
interest ;  or  who  place  the  sum  of  their  religion  in  an  inconsiderable  and  doubtful  opinion ;  it  doth  not  unhallow  their 
altars,  nor  ofi'er  any  affront  to  their  idol.  It  intends  no  quarrel  to  any  contending,  angry  party;  but  deals  upon  things 
in  the  substance  whereof  Christians  are  at  a  professed  agreement.  And  hath  therefore  the  greater  probabiliiy  of  doing 
good  to  some,  without  the  offence  of  any.  'Tis  indeed  equally  matter  of  complaint  and  wonder,  that  men  can  find  so 
much  leisure  to  divert  from  such  things,  wherein  there  is  so  much  both  of  importance  and  pleasure,  unto  (what  one 
would  think  should  have  little  of  temptation  or  allurement  in  it)  contentious  jangling.  It  might  rather  be  thought  its 
visible  fruits  and  tendencies  should  render  it  the  most  dreadful  thing  to  every  serious  beholder.  What  tragedies  hath 
it  wrought  in  the  Christian  church  !  Into  how  weak  and  languishing  a  condition  hath  it  brought  the  religion  of  pro- 
fessed Christians !  Hence  have  risen  the  intemperate,  preternatural  heats  and  angers  that  have  spent  its  strength  and 
spirits,  and  make  it  look  with  so  meagre  and  pale  a  face.  We  have  had  a  greater  mind  to  dispute  than  live;  and  to 
contend  about  what  we  know  not,  than  to  practise  the  far  greater  things  we  kTiow;  and  which  more  directly  tend  to 
nourish  and  maintain  the  divine  life.  The  author  of  that  ingenious  sentence, t  (whoever  he  were,)  hath  fitly  expressed 
what  is  the  noisome  product  of  the  itch  of  disputing.  It  hath  begot  the  ulcerous  tumours,  which,  besides  their  own 
offensive  soreness,  drain  the  body,  and  turn  what  should  nourish  that  into  nutriment  to  themselves.  And  its  eflects  are 
not  more  grievous  than  the  pleasures  which  it  affects  and  pursues  are  uncouth  and  unnatural.  {The  rough  touch  of  an 
ungentle  hand.  That  only  pleases  which  exasperates,  (as  the  moralist  aptly  expresses  some  like  disaffection  of  diseased 
minds.)     Toil  and  vexation  is  their  only  delight.     What  to  a  sound  spirit  would  be  a  pain,  is  to  these  a  pleasure. 

Which  is,  indeed,  the  triumph  of  the  disease,  that  it  adds  unto  torment,  reproach,  and  mockery,  and  imposes  upon 
men  by  so  ridiculous  a  delusion  (while  they  are  made  to  take  pleasure  in  punishing  themselves)  that  even  the  most 
sober  can  scarce  look  on  in  a  fitter  posture,  than  with  a  compa.ssionate  smile.  All  which  were  yet  somewhat  more 
tolerable,  if  that  imagined,  vanishing  pleasure  were  not  the  whole  of  their  gain  ;  or  if  it  were  to  be  hoped,  that  so  great 
a  present  real  pain  and  smart,  should  be  recompensed  with  as  real  a  consequent  fruit  and  advantage.  But  we  know, 
that  generally  Dy  how  much  any  thing  is  more  disputable,  the  less  it  is  necessary  or  conducihle  to  the  Christian  life. 
God  hath  graciously  provided  that  what  we  are  to  live  by,  should  not  cost  us  so  dear.  And  possibly,  as  there  is  less 
occasion  of  disputing  about  the  more  momentous  things  of  religion  ;  so  there  may  be  somewhat  more  of  modesty  and 
awe  in  reference  tn  what  is  so  confessedly  venerable  and  sacred,  (though  too  many  are  over  bold  even  here  also,)  than 
so  foolishly  In  trifle  with  such  things.  "Therefore  more  commonly,  where  that  humour  prevails,  men  divert  from 
those  plainer  things,  with  some  slighter  and  superficial  reverence  to  them,  but  more  heartily  esteeming  them  insipid 
and  jejune,  because  they  have  less  in  them  to  gratify  that  appetite,  and  betake  themselves  to  such  things  about  which 
they  may  more  plausibly  contend  :  and  then,  what  pitiful  tnfies  oftentimes  take  up  their  time  and  thoughts;  ques- 
tions and  problems  of  like  weighty  importance,  very  oHen,  with  those  which,  the  above  named  author?  tells  us,  this 
disease  among  the  Greeks  prompted  them  to  trouble  themselves  about,  as,  "  What  number  of  rowers  Ulysses  had  1 
Which  was  written  first,  the  Iliad  or  the  Odys.ses,  &c.  1  So  that  (as  he  saith)  they  spent  their  lives  very  operously  doing 
nothing.  Their  conceits  being  such,  that  if  they  kept  them  to  themselves,  they  could  yield  them  no  fruit ;  and  if  they 
published  them  to  others,  they  should  not  seem  thereby  the  more  learned,  but  the  more  troublesome"  to  this  purpose 
ne  truly  speaks.  And  is  it  not  to  be  resented,  that  men  should  sell  away  the  .solid  strength  and  vital  joy  which  a  seri- 
ous soul  would  find  in  substantial  religion,  forsuch  tovs  !  Yea,  and  not  only  famish  themselves,  but  trouble  the  world, 
and  embroil  the  church  with  their  impertinencies  !  If  a  man  be  drawn  forth  to  defend  an  important  truth  against  an 
injurious  as.sault,  it  were  treacherous  self-love  to  purchase  his  own  peace  by  declining  it.  Or  if  he  did  sometimes  turn 
his  thoughts  to  some  of  our  petty  questions,  that  with  many  are  so  hotly  agitated,  for  recreation-sake,  or  to  try  his  wit 

•  Seneca.  *  Pniritus  dinpiitnndi  pcnbie-s  Ecrlpsin-. 

I  Ut  ulcom  qufedam  nooittiniw  manus  appclunf  et  Incfii  gmidpnt,  ot  faMiam  rorpomm  srnliicm  dclectat  nuiequid  exaspcnt :  Non  alitor  dixcnm  hifl  meno* 
Uuin  quas  voluplalcs  vulut  mataulccra  eniperunt,  voluptatj  esao  lalwrem,  vcxationcmquc.    Sen.  do  TraDquillilate  Animi. 


TO  THE  READER.  189 

and  exercise  his  reason,  without  stirring  his  passions  to  the  disturbance  of  others  or  himself;  'twere  an  innocent  di- 
vertisement,  and  the  best  purpose  that  things  of  that  nature  are  capable  of  serving.  But  when  contention  becomes  a 
man's  element,  and  he  cannot  live  out  of  that  fire  ;  strains  his  wit  and  racks  his  mvention  to  find  matter  of  quarrel; 
is  resolved,  nothing  said  or  done  by  others  shall  please  him,  only  because  he  means  to  please  himself  in  dissenling; 
disputes  only  that  he  may  dispute,  and  loves  dissention  for  itself;  this  is  the  unnatural  himiour  that  hath  so  unspeak- 
ably troubled  the  church,  and  dispirited  religion,  and  filled  men's  souls  with  wind  and  vanity  ;  yea,  with  fire  and  fury. 
This  hath  made  Christians  gladiators,  and  the  Christian  world  a  clamorous  theatre,  while  men  have  equally  afiected 
to  contend,  and  to  make  ostentation  of  their  ability  so  to  do. 

And,  surely,  as  it  is  highly  pleasurable  to  retire  oneself,  so  it  is  charitable  to  call  aside  others  out  of  this  noise  and 
throng,  to  consider  silently  and  feed  upon  the  known  and  agreed  things  of  our  religion  ;  which  immediately  lead  to 
both  the  duties  and  delights  of  it.  Among  which  there  are  none  more  evident  and  tmdoubted,  none  less  entangled 
with  controversy,  none  more  profitable  and  pleasant,  than  the  future  blessedness  of  the  righteous,  which  this  discourse 
treats  of  The  last  end  is  a  matter  so  little  disputable,  that  'tis  commonly  thought  (which  is  elsewhere  more  distinctly 
spoken  to)  not  to  be  the  object  of  election,  and  so  not  of  deliberation  consequently,  but  of  simple  intention  only,  because 
men  are  supposed  to  be  generally  agreed  as  touching  that.  And  the  knowledge  and  intention  of  it  is  apparently  the 
very  soul  of  religion ;  animates,  directs,  enlivens,  and  sweetens  the  whole  thereof  Without  which,  religion  were  the 
vainest,  most  irrational,  and  most  unsavoury  thing  in  the  world.  For  what  were  there  left  of  it,  but  an  empty  unac- 
cotmtable  formality,  a  series  of  spiritless  and  merely  scenical  observances  and  actions  without  a  design  1  For  whereas 
all  men's  actions  else,  mediately  tend  to  the  last  end,  but  that  not  being  in  view  with  the  most,  they  pitch  upon  other 
intervenient  ends;  which,  though  abstracted  from  the  last,  should  not  be  ;  yet  they  are  actually  to  them  the  reason  of 
their  actions,  and  infuse  a  vigour  and  liveliness  into  them  :  religion  aiming  immediately  at  the  last  end,  that  being 
taken  away,  hath  no  rational  end  or  design  at  all.  And  it  cannot  but  be  a  heartless  business,  with  great  solemnity,  in 
a  continued  course,  to  do  nothing  but  professedly  trifle,  or  keep  up  a  custom  of  certain  solemn  performances  which 
have  no  imaginable  scope  or  end.  And  because  the  more  clearly  this  our  last  end  is  understood,  the  more  powerfully 
and  sweetly  it  attracts  and  moves  the  soul,  this  treatise  endeavours  to  give  as  plain  and  positive  a  state  and  notion  of 
it  as  the  text  insisted  on,  compared  with  other  Scriptures,  would  afibrd  to  so  weak  an  eye. 

And  because  men  are  so  apt  to  abuse  themselves  with  the  vain  and  self-contradicting  hopes  of  attaining  this  end, 
without  ever  having  their  spirits  framed  to  it,  or  walking  in  the  way  that  leads  thereto,  as  if  they  could  come  to  heaven 
by  chance,  or  without  any  design  or  care  of  theirs  ;  the  proportion  is  endeavoured  to  be  shown,  between  that  Divine 
likeness,  in  the  vision  and  participation  whereof  this  blessedness  consists,  and  the  righteousness  that  disposes  and  leads 
to  it.  Which  may  it  be  monitory  to  the  ungodly  and  profane,  who  hate  and  scorn  the  likeness  of  God  wherever  they 
behold  it.  And  let  me  tell  such  from  (better-instructed)  pagans.  That  *  there  is  Twthing  mere  like  or  more  acceptable 
to  God,  than  a  man  that  is  in  the  temper  of  his  soul  truly  good,  who  excels  other  men,  as  he  is  himself  ezcelhd  (pardon  his 
hyperbole)  by  the  immortal  God.  TTuit  t  between  God  and  good  men  there  is  a  friendship,  by  means  of  virtue  ;  a  friend- 
ship, yea,  a  kindred,  a  likeness  ;  in  as  much  truly  as  the  good  man  differs  from  God  but  in  time,  (here  sprinkle  a  grain 
or  two,)  being  his  disciple,  imitator,  and  very  off-spring.  That  X  God  is  full  of  indignation  against  such  as  reproach 
one  that  is  like  to  Mm,  or  that  praise  one  that  is  cordrarily  affected  ;  (or  unlike  ; )  but  such  is  the  good  man  {i.  e.  he  is  one 
like  God.)  A  good  man  (as  it  shortly  after  follows)  is  the  /wliest  thing  in  the  world,  and  a  wicked  man  the  most  polluted 
thing. 

And  let  me  warn  such  haters  of  holiness  and  holy  men  in  the  words  of  this  author  immediately  subjoined  ;§  And 
this  I  say  for  this  cause,  that  thou  being  but  a  man,  t/te  son  of  a  man,  no  more  offend  in  speaking  against  a  hero,  one  who 
is  a  son  of  God. 

Methinks  men  should  be  ashamed  to  profess  the  belief  of  a  life  to  come,  while  they  cannot  behold  without  indigna- 
tion, nor  mention  but  with  derision,  that  holiness  without  which  it  can  never  be  attained,  and  which  is  indeed  the  seed 
and  principle  of  the  thing  itself  But  such  are  not  likely  much  to  trouble  themselves  with  this  discourse.  There  is 
little  in  it  indeed  of  art  or  ornament  to  invite  or  gratify  such  as  the  subject  itself  invites  not.  And  nothing  at  all  but 
what  was  apprehended  might  be  some  way  useful.  The  afiectation  of  garnishing  a  margin  with  the  names  of  authors, 
I  have  ever  thought  a  vain  pedantry ;  yet  have  not  declined  the  occasional  use  of  a  few  that  occurred.  He  that  writes 
to  the  world,  must  reckon  himself  debtor  to  the  wise  and  tmwise.  If  what  is  done  shall  be  foimd  with  any  to  have 
promoted  its  proper  end  ;  his  praises  to  God  shall  follow  it  (as  his  prayers  do  that  it  may)  who  professes  himself, 

A  well-wilier  to  the  souls  of  men. 

J.  HOWE. 

•  Nihil  est  Deo  similius  aut  pratius  quam  ra  animo  perfecte  twnus.  &c.    Apul-  de  Deo  Socratis. 

*  Inter  bonos  viros  ac  Deum  Amicitia  est,  conciliante  virtute  amicitiam  dico7  etiam  necessitudo,  et  similitudo,  &C.  Sen.  de  Ptot. 

:  N£/i£<ra  yap  o  Oeos  oravrti  iptyj]  rov  lavTOit  ouotov,  n  tnaivrj  tov  cavrhiL  ivai/riuis  cvofTa,  crt  6'  ouroj  o  ayadoi.—nai/rwv  upuraTov  es'tv  avapuwoi 
uyaeos,  not  fitaptnTaiov  o  irowjpoj.    plat,  in  Minoe. 
\  TovTQV  d'  cvcxa  ippaffot,  tva  ui  avdpomos  lav  avdptimov,  its  rtpta  ^toi  vtov  Xoyttl  elaitaOToi""- 


CHRISTIAN   READER. 


Yon  whose  hearts  are  set  on  heaven,  who  are  daily  laying  up  a  treasure  there,  here  is  a  welcome  messenger,  to  tell 
you  more  than  perhaps  you  have  well  considered,  of  the  nature  of  your  future  blessedness,  and  to  illustrate  the  map 
of  the  land  of  promise,  and  to  bring  you  another  cluster  of  its  grapes  :  here  is  a  useful  help  to  make  you  know  that 
holiness  doth  participate  of  glory,  and  that  heaven  is  at  least  virtually  in  the  seed  of  grace.  Though  this  life  be 
properly  called  a  life  of  faith,  as  contradislinct  from  the  intuition  and  fruition  hereafter,  as  well  as  from  the  lower 
life  of  sense  ;  yet  is  it  a  great  truth,  and  not  sufficiently  considered  and  improved,  that  we  have  here  more  than  faith, 
to  acquaint  us  with  the  blessedness  expected.  Between  faith  and  glory,  there  is  the  spirit  of  holiness,  the  love  of  God, 
the  heavenly  desires,  which  are  kindled  by  faith,  and  are  those  branches  on  which  the  happy  flower  and  fruit  must 
grow :  they  are  the  name  and  mark  of  God  upon  us :  they  are  our  earnest,  our  pledge,  and  the  first  fruits.  And  is  not 
this  more  than  a  word  of  promise  only  1  Therefore  though  all  Christians  must  live  by  faith,  marvel  not  that  I  tell 
you,  that  you  may,  you  must,  have  more  than  faith.  Is  not  a  pledge  and  earnest,  a  first-fruits,  more  1  Therefore 
have  Christians  not  only  a  Spirit  to  evidence  their  title,  but  also  some  foretaste  of  heaveu  itself.  For  faith  in  Christ 
is  to  recover  us  to  God  ;  and  so  much  as  we  have  of  God,  so  much  of  fruition  ;  and  so  much  as  faith  hath  kindled  in 
you  of  the  love  of  God,  so  much  foretaste  you  have  of  heaven  ;  for  you  are  deceived,  if  you  think,  that  any  one  notion 
speaketh  more  to  you  of  heaven,  and  of  your  ultimate  end,  than  the  love  of  God.  And  though  no  unsoimd  ill-grounded 
faith  will  serve  to  cause  this  sacred  love,  yet  when  it  is  caused,  it  over-tops  this  cause ;  and  he  that  perceiveth  the 
operations  of  a  strong  effectual  love,  hath  an  acquaintance  with  God  and  heaven  which  is  above  that  of  believing. 
Faith  seeth  the  feast,  but  love  is  the  tasting  of  it.  And  therefore  it  is,  that  the  holiest  souls  stick  closest  imto  God,  be- 
cause (though  their  rea.soning  faculty  may  be  defective)  they  know  him  by  the  highest  and  most  tenacious  kind  of 
knowledge  which  this  world  afTordeth,  (as  I  have  lately  shown  elsewhere.)  .Here  you  have  described  to  you,  the  true 
witness  of  the  Spirit ;  not  that  of  supposed  internal  voices,  which  they  are  usually  most  taken  up  with,  who  have  the 
smallest  knowledge,  and  faith,  and  love,  and  the  greatest  self-esteem,  or  spiritual  pride,  with  the  strongest  phantasies 
and  passions:  but  the  objective  and  the  sealing  testimony,  the  divine  nature,  the  renewed  image  of  God,  whose  children 
are  known  by  being  like  to  their  heavenly  Father,  even  by  being  holy  as  he  is  holy.  This  is  the  Spirit  of  adoption, 
by  which  we  are  inclined,  by  holy  love  to  God,  and  confidence  in  him,  to  cry  Abba  Father,  and  to  flv  tmto  him :  the 
Spirit  of  sanctification  is  thereby  in  us  the  Spirit  of  adoption  ;  for  both  signify  but  the  giving  us  that  love  to  GSod, 
which  is  the  filial  nature,  and  our  Father's  image. 

And  this  treatise  doth  happily  direct  thee  to  that  faithful  beholding  God  in  righteousness,  which  must  here  begin 
this  blessed  assimilation,  which  full  intuition  will  for  ever  perfect.  It  is  a  happy  sign  that  God  is  about  to  repair 
our  ruins  and  divisions,  when  he  stirreth  up  his  servants  to  speak  so  much  of  heaven  ;  and  to  call  up  the  minds  of 
impatient  complainers,  and  contentious  censurers,  and  ignorant  self-conceited  dividers,  and  of  worldly,  unskilful,  and 
unmerciful  pastors,  to  look  to  that  state  where  all  the  godly  shall  be  one;  and  to  turn  those  thoughts  to  the  furtherance 
of  holiness,  to  provoke  one  another  to  love  and  to  good  works,  which  too  many  lay  out  upon  their  hay  and  stubble ; 
and  to  call  men  from  judging  and  despising  each  other  (and  worse  than  both  those)  about  their  meats  and  drinks,  and 
days,  to  study  righteousness  and  peace,  and  joy  in  the  Holy  Ghost.  For  he  that  in  these  things  serveth  Christ  (in  which 
his  kingdom  doth  consist)  is  acceptable  to  God,  and  approved  of  men,  that  are  wise  and  good.  Let  us  therefore  follow 
after  the  things  which  make  for  peace,  and  things  wherewith  one  may  edify  another.  Whilst  the  contentious  for 
meats  will  destroy  the  work  of  God,  (Rom.  xiv.  17 — 20.)  the  union  between  peace  and  holiness  is  so  strict,  that  he 
that  truly  promoteth  one  promoteth  both,  Heb.  xii.  14.  Jam.  iii.  17.  The  true  way  of  our  union  is  excellently  de- 
scribed, Eph.  iv.  11 — 16.  If  any  plain,  unlearned  readers  shall  blame  the  accurateness  of  the  style,  they  must  remem- 
ber, that  those  persons  have  not  the  least  need  to  hear  of  heaven,  and  to  be  drawn  up  from  the  vanities  of  earth,  who 
cannot  digest  a  looser  style.  As  God  hath  endued  the  worthy  author  with  a  more  than  ordinary  mea.sure  of  judicious- 
ness, even  soundness  and  accurateness,  of  understanding,  with  seriousness,  spirituality,  and  a  heavenly  mind  ;  so  we 
have  for  our  common  benefit  the  effects  of  all  these  happy  qualifications,  in  tnis  judicious,  heavenly  discourse.  And 
if  my  recommendations  may  in  any  measure  further  your  acceptance,  improvement,  and  practising  of  so  edifying  a 
treatise,  it  will  answer  the  ends  of  him  who  waiteth  with  you  in  hope  for  the  same  salvation. 

RICHARD  BAXTER. 
Acton,  May  30. 


BLESSEDNESS  OF  THE  RIGHTEOUS. 

PSALM  XVII.  15. 

AS  FOR  ME,  I  WILL  BEHOLD  THY  FACE  JS  EIGHTEOUSNESS  :  I  SHALL  BE  SATISFIED  WHEN  I  AWAKE  WITH  THV  LIKENESS. 


CHAPTER  I. 


A  PROEMAL  DISCOURSE.  A  REFLECTION  UPON  SOME  FOREGOING  TEHSES  OF  THE  PSALM,  BY  WAY  OF  INTRODHCTION  TO  THB 
TEXT.  A  CONSIDERATION  OF  ITS  SOMEWHAT  VARIOUS  READINGS,  AND  OF  ITS  LITERAL  IMPORTANCE.  A  DISCUSSION  OF  ITS  REAL 
IMPORTANCE  SO  FAR  A3  IS  NECESSARY  TO  THE  SETTLING  THE  SUBJECT  OF  THE  PRESENT  DISCOURSE. 


The  continual  mixture  of  good  and  evil  in  this  present 
state  of  things,  with  its  uncertain  fluctuations,  and  subjec- 
tion to  perpetual  changes,  do  naturally  prompt  a  con- 
sidering mind  to  the  belief  and  hope  of  another,  that  may 
be  both  more  perfect  and  more  permanent.  For  certainly 
it  could  never  be  a  design  adequate  (or  any  way  agree- 
able) to  the  Divine  wisdom  and  goodness,  that  the  blessed 
God  should  raise  such  a  thing  as  this  lower  creation  out  of 
nothing,  only  to  give  himself  the  temporary  plea.sure  of 
beholding  the  alternate  joys  and  sorrows  of  (the  best  part 
thereof)  his  reasonable  creatures  seated  in  it :  nor  a  delight 
at  all  proportionable  to  an  eternally  happy  Being,  when  he 
hath  connaturalized  such  a  creature  to  this  sensible  world ; 
only  to  take  notice  how  variously  the  passions  he  hath 
planted  in  him,  may  be  moved  and  stirred  by  the  variety 
of  occEisions  which  he  shall  thence  be  presented  with ;  and 
what  sudden  and  contrary  impressions  may  be  made  upon 
his  easy  passive  senses,  by  the  interchanged  strokes  and 
touches  of  contrary  objects;  how  quickly  he  can  raise  him 
into  a  transport  of  high  contentment  and  pleasure,  and 
then  how  soon  he  can  again  reduce  him  to  a  very  parox- 
ysm of  anguish  and  despair.  It  would  discover  us  to 
have  very  vile  and  low  thoughts  of  God,  if  we  did  not 
judge  it  altogether  unanswerable  to  his  perfections,  to 
design  no  further  thing  in  creating  this  world,  and  placing 
such  a  creature  as  man  in  it,  than  only  to  please  himself 
for  a  while  with  such  a  spectacle,  and  then  at  last  clear 
the  stage,  and  shut  up  all  again  in  an  eternal,  silent  dark- 
ness. If  we  could  suppose  a  man  furnished  with  such 
power,  he  would  surely  add  little  to  the  reputation  of  his 
being  wise  or  good  beyond  other  men,  by  a  design  so  to 
use  it.  Much  less  can  we  think  it  worthy  of  God  to  per- 
petuate such  a  state  of  things  as  this,  and  continue  a  suc- 
cession of  such  persons  and  actions  as  we  now  behold  in 
the  world,  through  eternal  generations,  only  to  perpetuate 
to  himself  the  same  pleasure  in  the  exercise  of  his  im- 
mense power  upon  created  natures,  over  which  he  hath  so 
infinite  advantage. 

And  indeed  nothing  can  be  more  unconceivable,  than 
that  the  great  Creator  and  Author  of  all  things  should 
frame  a  creature  of  so  vast  comprehension  as  the  spirit  of 
man,  put  into  it  a  capacity  of  mowing  and  conversing 
with  himself,  give  it  some  prospect  of  his  o^vn  glory  and 
blessedness;  raise  thereby,  in  many,  boundless  unsatisfied 
desires  after  him,  and  unexpressible  pleasure  in  the  pre- 
conceived hope  of  being  received  into  the  communion  of 
that  glory  and  blessedness ;  and  yet  defeat  and  blast  so 
great  an  expectation,  by  the  unsuspected  reducement  of 
the  very  subject  of  it  again  to  nothing.  Yea,  and  that  he 
should  dead  herein  (as  in  that  case  he  must)  the  most 


1  'Et  ji€v  ovv a^ta  roig  ou^aot  6iaXvotiEvots  xat  tottjs  i/ajxiS"  t"'  ^^^ote    etrrtv  cuEtvo  avv6ta\vETatf  &c.  Dionys,  Halicar.  Anriq.  Rom.  lib.  8. 


hardly  with  the  best ;  and  that  such  souls,  whose  mere 
love  and  devotedness  to  him  had  made  them  abandon  the 
pleasures  of  this  life,  and  run  through  whatsoever  difficul- 
ties for  his  sake,  should  fare  worse  than  the  very  worst; 
were,  beyond  all  the  rest,  most  utterly  unimaginable,  and 
a  thought  which  Pagan  reason  hath  not  known  how  to 
digest  or  entertain.  If  (saith  one,"  and  he  speaks  the 
sense  of  many  others,  as  well  as  his  own)  mtA  the  dissolve 
tian  of  our  bodies,  the  essence  of  the  soul,  whatsoever  that  be 
should  be  dissolved  too,  and  forever  cease  to  be  any  thing , 
I  know  not  hoto  I  can  account  them  blessed,  that  never  hav- 
ing enjoyed  any  good  as  the  reward  of  their  virtue,  have 
even  perished  for  virtue  itself. 

Wherefore  it  is  consequent,  that  this  present  state  is  only 
intended  for  a  trial  to  the  spirits  of  men,  in  order  to  their 
attainment  as  of  a  better  state  in  a  better  world :  that  is, 
inasmuch  as  the  infinitely  wise  and  blessed  God  had  given 
being  to  such  a  creature  as  man,  in  which  both  worlds 
(the  material  and  the  immaterial)  did  meet;  and  who,  in 
respect  of  his  earthly  and  spiritual  natures,  had  in  him 
somewhat  suitable  to  each.  And  whereas  this  creature  had 
lost  (with  his  interest)  his  very  inclination  to  the  spiritual 
objects  and  enjoyments  of  the  purer  immaterial  world, 
(wherein  alone  his  true  blessedness  could  consist,)  suffered 
a  vile  depression  of  his  spirit  unto  this  gross  corporeal 
world,  and  hereby  brought  himself  under  a  necessity  of 
being  miserable,  his  nobler  part  having  nothing  now  to 
satisfy  it,  but  what  it  was  become  unsuitable  and  disaf- 
fected to.  His  merciful  Creator,  being  intent  upon  his 
restitution,  thought  fit  not  to  bring  it  about  by  a  sudden 
and  violent  hand ;  (as  it  were  to  catch  him  into  heaven 
against  his  will ;)  but  to  raise  his  spirit  into  its  just  domi- 
nion and  sovereignty  in  him,  by  such  gradual  methods  as 
were  most  suitable  to  a  rational,  intelligent  nature  ;  that 
is,  to  discover  to  him,  that  he  had  such  a  thing  as  spirit 
about  him;  whence  it  was  fallen,  how  low  it  was  sunk,  to 
what  state  it  was  yet  capable  to  be  raised,  and  what  he  had 
designed  and  done  for  its  happy  recover)'.  And  hence,  by 
the  secret  and  powerful  insinuations  of  his  own  light  and 
grace,  to  awaken  his  drowsy  and  slumbering  reason,  and 
incline  his  perverse  and  wayward  will  to  the  consideration 
and  choice  of  such  things  as  that  felicity  consists  inj 
which  that  better  world  can  afford,  and  his  better  part  enjoy. 

And  while  he  propounds  such  things  to  him,  how  rea- 
sonable and  agreeable  was  it,  that  he  should  keep  him 
sometimes  under  a  just  probation,  (yea,  how  much  was 
there  in  it  of  a  gracious  and  compassionate  indulgence,  often 
to  renew  the  trial,)  whether  he  would  yet  bestir  himself,  and 
(having  so  great  hopes  before  him,  and  such  helps  and 
aids  atibrded  him,  and  ready  to  be  afforded)  apply,  at 


192 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  I. 


last,  his  intellectual  and  elective  powers,  to  mind  and 
close  with  so  gracious  overtures,  iu  order  to  his  own 
eternal  advancement  and  blessedness  1  Nor  was  it  an  un- 
reasonable expectation  that  he  should  do  so.  For,  how- 
ever the  temporal  good  and  evil  that  may  constantly  affect 
his  sensitive  part  and  powers  be  present  and  near,  but 
the  eternal  misery  or  blessedness  of  his  soul,  future  and  re- 
mote ;  yet,  inasmuch  as  he  is  capable  of  understanding  the 
vast  disproportion  of  time  and  eternity,  of  a  mortal  flesh 
and  an  immortal  spirit,  how  preposterous  a  course  were 
it,  and  unworthy  of  a  man ;  yea,  how  dishonourable  and 
reproachful  to  his  Maker,  should  he  prefer  the  momentary 
pleasures  of  narrow,  incapacious  sense,  to  the  everlasting 
enjoyments  of  an  enlarged  comprehensive  spirit !  or,  for 
the  avoiding  the  pains  and  miseries  of  the  former  kind,  in- 
cur those  of  the  latter  1  Whence  also  the  holy  God  doth 
not  expect  and  require  only,  that  men  should  make  that 
wiser  choice ;  but  doth  most  justly  lay  the  weight  of  their 
eternal  states  upon  their  doing  or  not  doing  so.  And  in 
that  day  when  he  shallb  render  to  every  one  according  to 
their  works,  make  this  the  rule  of  his  final  judgment,  to 
allot  to  them,  who  by  a  patient  continuance  in  well-doing 
seek  for  honour,  glory,  and  immortality,  eternal  life.  To 
the  rest,  indignation  and  wrath,  tribulation  and  anguish, 
&c.  and  that  whether  they  be  Jews  or  Gentiles.  Nor  is  it 
a  new  thing  in  the  world,  that  some  among  the  children  of 
men  should  in  this  comply  with  the  righteous  will  of  God, 
and  so  judge  and  choose  for  themselves,  as  he  is  pleased 
to  direct  and  prescribe.  'Tis  a  course  approved  by  the  con- 
current suffrage  of  all  them,  in  all  times  and  ages,  into 
whose  minds  the  true  light  hath  shined,  and  whom  God 
hath  inspired  with  that  wisdom  whereby  he  maketh  wise 
to  salvation.  That  numerous  assembly  of  the  perfected 
spirits  of  the  just,  have  agreed  in  this  common  resolution ; 
and  did  in  their  several  generations,  ere  they  had  passed 
this  state  of  trial,  with  an  heroic  magnanimity,  trample  this 
present  world  under  their  feet,  and  aspire  to  the  glory  of 
the  world  to  come ;  relieving  themselves  against  all  the 
grievances  they  have  suffered  from  such,  whose  portion  is 
in  this  life,  with  the  alone  hope  and  confidence  of  what 
they  were  to  enjoy  in  another. 

And  hereof  we  have  an  eminent  and  illustrious  in- 
stance in  this  context,  where  the  ground  is  laid  of  the  fol- 
lowing discourse.  For  introduction  whereto,  observe  that 
— the  title  speaks  the  Psalm  a  prayer  of  David.  The  mat- 
ter of  the  prayer  is,  preservation  from  his  enemies.  Not  to 
go  over  the  whole  Psalm,  we  have  in  the  13  and  14  verses, 
the  sura  of  his  desires,  with  a  description  of  the  persons 
he  prays  to  be  delivered  from  :  in  which  description  every 
character  is  an  argument  to  enforce  his  prayer. 

/VoTH.  l^e  wicked  :  q.  d.  they  are  equally  enemies  to  thee 
and  me  ;  not  more  opposite  to  me  by  their  cruelty,  than 
by  their  wickedness  they  are  to  thee.  Vindicate,  then,  at 
once  thyself  and  deliver  me. 

Tkv  sword,  thy  hand.  Thou  canst  as  easily  command 
and  manage  thein,  as  a  man  may  wield  his  sword,  or  move 
his  hand.  Wilt  thou  suffer  thine  own  sword,  thine  own 
hand,  to  destroy  thine  own  servant. 

Men  of  Ike  world,  wkich  hare  their  portion  in  this  life: 
time  and  this  lower  world  bound  all  their  hopes  and  fears. 
They  have  no  serious  believing  apprehensions  of  any  thing 
beyond  this  present  life  ;  therefore  have  nothing  lo  with- 
hold them  from  the  most  injurious  violence,  if  thou  with- 
hold them  not :  men  that  believe  not  another  world,  are 
the  ready  actors  of  any  iinsiginable  mischiefs  and  tragedies 
in  this. 

Whose  belly  thou  fillest :  i.  e.  their  sensual  appetite  ;  as 
oftentimes  that  term  is  used=  With  thy  hid  treasures:  viz.lhe 
riches  which  either  God  is  wont  to  hide  in  the  bowels  of 
the  earth,  or  lock  up  in  the  repository  of  Providence,  dis- 
pensing them  at  his  own  pleasure. 

They  are  full  of  children.  So  it  appears,  by  that  which 
follows,  it  ought  to  be  read,  and  not  according  to  that 
gross,<i  but  easy  mistake  of  some  transcribers  of  the  Seventy. 


clPjinnrpna  nuaiTN  T'O  ™nN  pij3  'in  Sept.  Ey^  ft  cv  iitaicirnn 

oMridituai .  TM  iroiiT(,i>r<,>i  rov  xofTaadriirmmi  iv  rcoi    oSuddi   rnv  ioiav 

—     Thp  vulgar  Latin.  Ego  aiUom  tn  justula  apmrrho  cnnnveciui  tr"> 

\bor  ctim  appant^rU  gloria  tua.     Exactly  followinf  IJio  Si'vonty. 


As  if  in  all  this  he  had  pleaded  thus  :  "  Lord,  thou  hast 
abundantly  indulged  those  men  already,  what  need  they 
more  1  They  have  themselves,  from  thy  unregarded  boim- 
ty,  their  own  vast  swollen  desires  sufficiently  filled,  enough 
lor  their  own  time ;  and  when  they  can  live  no  longer  in 
their  persons,  they  may  in  their  posterity,  and  leave  not 
strangers,  but  their  numerous  offspring,  their  heirs.  Is  it 
not  enough  that  their  avarice  be  gratified,  except  their  ma- 
lice be  also  1  that  they  have  whatsoever  they  can  conceive 
desirable  for  themselves,  unless  they  may  also  infer  what- 
ever they  can  think  mischievous  on  me  1"  To  this  descrip- 
tion of  his  enemies,  he  ex  opposito,  subjoins  some  account 
of  himself  in  this  his  closure  of  the  Psalm  :  As  for  me. 
Here  he  is  at  his  statique  point ;  and,  after  some  appearing 
discomposure,  his  spirit  returns  to  a  consistency,  in  con- 
sideration of  his  own  more  happy  state,  which  he  opposes 
and  prefers  lo  theirs,  in  the  following  respects.  Thutthey 
were  wicked,  he  righteous.  "  I  will  behold  thy  face  in 
righteousness."  That  their  happiness  was  worldly,  terrene, 
such  only  as  did  spring  from  the  earth ;  his  heavenly  and 
divine,  such  as  should  result  from  the  face  and  image  of 
God.  Theirs  present,  temporary,  compassed  within  this 
life ;  his  future,  everlasting,  to  he  enjoyed  when  he  should 
awake.  T'heirs  partial,  defective,  such  as  would  but  grat- 
ify their  bestial  part,  fill  their  bellies ;  his  adequate,  com- 
plete, (the  iflaiixovia  rov  o-uvBtroti,)  such  as  should  Satisfy  the 
man.     "  I  shall  be  satisfied,"  &c. 

The  variety  of  rendering  this  verse  (to  be  seen  by  Com- 
paring the  original  and  translation  noted  in  the  margin') 
need  not  give  us  any  trouble,  the  differences  not  being  of 
great  moment,  nor  our  own  reading  liable  to  exception. 
The  word  njion  about  which  is  the  greatest  diversity, 
hath  the  significancy  we  here  give  it,  in  the  second  com- 
mandment, and  constantly  elsewhere.  And  then,  what 
more  proper  English  can  this  text  be  capable  of,  than  it 
hath  in  our  Bibles  1  Each  word  hath  its  true  and  genuine 
import ;  and  the  syntax  is  sufliciently  regular  and  gram- 
matical of  the  whole.  Only  as  to  the  former,  that  usual 
and  obvious  observation  must  here  have  place  ;  that  the  a 
prefixed  to  pis  and  which  with  it  we  read  in  righteousness, 
doth  often  signify  among  its  various  acceptations,  by  or 
through ;  and  that  not  only  as  denoting  instrumentality, 
but  more  at  large,  the  place  of  any  medium  necessary  to 
the  attainment  of  the  end  it  subserves  to  ;  whence  the  same 
use  of  the  Greek  v,  that  answers  thereunto,  is  wont  to  go 
for  a  Hebraism. 

And  as  to  the  latter,  the  only  thing  liable  to  controversy, 
is  whether  the  gerundf  vpna  is  to  be  construed  with  the 
person  speaking,  when  I  awake ;  or  in  my  awaking,  or  with 
the  thing ;  the  likeness  or  image  spoken  of  in  tlie  awaking 
of  thine  image,  or  when  thine  image  shall  awake :  and  I 
conceive  we  need  not  discuss  it,  but  following  our  own 
translation,  leave  the  judgment  of  it  to  the  ear  itself,  which, 
(as  Elihu  tells  us,)  trieth  words. 

In  the  meantime,  the  rea'^  importance  of  this  .scrip- 
rare  more  calls  for  discussion  than  the  literal ;  concerning 
which,  a  threefold  inquiry  will  be  necessary  for  the  settling 
the  subject  of  the  following  discourse. — 1.  What  relation 
this  righteousness  must  be  understood  to  have  to  the  vision 
of  God's  face,  and  the  other  consequent  blessedness. — 2. 
What  time  or  state  awaking  refers  to,  and — 3.  What  is 
intended  by  the  likeness  of  God.  To  the  first.  It  is  only 
necessary  to  say  at  present,  that  the  already  noted  import 
of  the  prepositions  in  being  supposed  most  suitable  lo  this 
text,  (as  apparently  it  is,)  righteousness  must  be  looked 
upon  in  reference  to  this  vision,  not  as  in  an  idle  or  merely 
casual  concomitancy,  or  as  an  unconcerned  circumstance, 
that  hath  nothing  to  do  with  the  business  spoken  of;  but  as 
in  a  close  and  intimate  connexion  therewith;  being,!, 
antecedent,  "i.  conducible,  3.  necessary  thereto.  Nor  can 
I  better  express  its  place,  and  reference  to  it,  generally  and 
in  one  word,  than  in  saying  it  qualifies  for  it ;  which  how 
It  doth,  will  be  more  proper  to  consider  hereafter.  It  may 
now  suffice  to  say,  those  words  give  us  the  qualified  sub- 
loss  ;  the  Syriai-  Tnfatook,  it  secms.^smn  for  mjMJt*  and  so  read  tlial  »t>rd 
fftith  which  wo  road  likonoss.  j       r.       j 

r  Hioianviiiua  fjuxta  Hohr )  rpads  the  wonls  raactly  u  m  do:  Ego  in 
iuttlHa  mdcbofaclmi  nuwi.  itiiplrbor.  eum  erl^lmrro.mmlliludinrnia. 
g  P"«2  seom<  best  lo  he  roniferwihoro,  bij.  or  Ihrouglt  riglilroiMtn.  as  by  the 
rflrtdilion  in  which  he  may  exrcct  the  return  of  G™I's  morcios  horc,  or  the  eter- 
nal nsion  of  him  hcreanor,  &c.  So  the  learned  Dr.  Ilanmiond,  Annot.  m  loc. 
(luuting  alao  Caatcllio  lo  tlip  same  purpoar. 


Chap.  I. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


193 


ject  of  this  blessedness,  "  I  in  righteousness,"  a  righteous 
person  as  such.  To  the  second :  Taking  it  for  granted, 
that  none  will  understand  this  awakening  as  opposed  to 
natural  sleep;  in  the  borrowed  or  tropical  sense,  it  must 
be  understood  to  intend  either  some  better  state  in  this 
life,  in  comparison  whereof  the  Psalmist  reckons  his  pre- 
sent state  but  as  a  sleep ;  or  the  future  state  of  blessedness 
in  the  other  life.  There  have  been  some  who  have  under- 
stood it  of  the  former,  and  thought  the  Psalmist  to  speak 
only  of  a  hoped  freedom  from  his  present  temporal  afflic- 
tions ;  but  then,  that  which  will  be  implied,  seems  not  so 
specious :  that  trouble  and  affliction  should  be  signified  by 
the  necessarily  pre-supposed  sleep,  which  sure  doth  more 
resemble  rest  than  trouble. 

I  conceive  it  less  exceptionable  to  refer  awaking  to  the 
blessed  state  of  saints  after  this  life.  For,  that  saints,  at 
that  time  when  this  was  writ,  had  the  knowledge  of  such 
a  state,  (indeed  a  saint  not  believing  a  life  to  come,  is  a 
perfect  contradiction,)  no  doubt  can  be  made  by  any  that 
nath  ever  so  little  read  and  compared  the  Old  and  New 
Testament.  We  are  plainly  told,  that  those  excellent  per- 
sons mentioned  in  the  famous  roll,h  lived  by  that  faith, 
which  was  the  substance  of  things  hoped  for,  and  the  evi- 
dence of  things  not  seen.  That  of  them,  Abraham,  Isaac, 
and  Jacob,  while  they  lived  in  Canaan,  yet  sought  a  better, 
a  heavenly  countrj',  confessing  themselves  pflgrims,  and 
strangers  on  earth.  We  know  it  was  the  more  general 
belief  of  the  Jews  in  our  Saviour's  time.  And  whence 
should  they  have  it,  but  from  the  Old  Testament  1  Thither 
our  iSaviour  remits  them  to  search  it  out,  and  the  way  to 
it.  The  apostle  Saint  Paul*  gives  it  as  the  common  faith 
of  the  twelve  tribes,  grounded  upon  the  promise  made  to 
their  forefathers ;  and  thence  prudentially  he  herein  states 
the  cause  wherein  he  was  now  engaged ;  supposing  it 
would  be  generally  resented,  that  he  should  be  called  in 
question  for  avowing  (only)  so  known  and  received  a  truth. 
Sure  they  were  beholden  to  these  sacred  writings  they  had 
then  among  them,  for  so  common  a  belief;  and  since  it  is 
out  of  question,  from  our  Saviour's  express  words,  they  do 
contain  the  ground  of  that  belief;  what  cause  have  we  to 
be  so  shy  of  so  interpreting  scriptures  that  have  a  fair  as- 
pect that  way  1  It  is,  that  we  can  devise  to  fasten  here  and 
there  another  sense  upon  divers  such  1  I  wonder  what  one 
text  can  be  mentioned  in  all  the  Old  Testament  to  this  pur- 
pose, wherein  one  may  not  do  so.  And  what  then  would 
be  the  tendency  of  this  coarse,  but  to  deny  in  all  the  par- 
ticulars, what,  upon  so  clear  evidence,  we  are  in  the  general 
forced  to  admit  1  and  to  put  Moses,  and  Abraham,  and 
David,  in  a  lower  class  than  Pythagoras,  and  Socrates,  and 
Plato  1  And  I  think  it  would  not  be  easy  to  find  one  text 
in  all  that  part  of  the  Bible,  where  both  the  words  thereof, 
and  the  context,  do  more  fairly  comply,  than  in  this,  so  as 
not  only  to  admit,  but  even  to  invite,  that  interpretation. 

For  the  term  awake,  about  which  the  present  inquiry  is, 
how  apt  and  obvious  is  the  analogy  between  our  awaking 
out  of  natural  sleep,  and  the  holy  soul's  rising  up  out  of 
the  darkness  and  torpor  of  its  present  stale,  into  the  en- 
livening light  of  God's  presence  1  It  is  truly  said  so  to 
awake,  at  its  first  quitting  these  darksome  regions,  when  it 
lays  aside  its  cimibersome  night-vail.  It  doth  so  more 
perfectly,  in  the  joyful  morning  of  the  resurrection-day, 
when  mortality  is  swallowed  up  in  life,  and  all  the  yet 
hovering  shadows  of  it  are  vanished  and  fled  away.  And 
how  known  and  usual  an  application  this  is  of  the  meta- 
phorical terms  of  sleeping  and  awaking  in  holy  writ,  I 
need  not  tell  them  who  hare  read  the  Bible.  Nor  doth 
this  interpretation  less  fitly  accord  to  the  other  contents  of 
this  verse  :  for  to  what  state  do  the  sight  of  Gfod's  face, 
and  satisfaction  with  his  likeness,  so  fully  agree,  as  to  that 
of  future  blessedness  in  the  other  world  1  But  then  the 
contexture  of  discoiu-se  in  this  and  the  foregoing  verse  to- 
gether, seems  plainly  to  determine  us  to  this  sense :  for 
what  can  be  more  conspicuous  in  them,  than  a  purposed 
comparison  and  opposition  of  two  states  of  felicity  mutually  . 
each  to  other  1  That  of  the  wicked,  whom  he  calls  mem  of 
time,  (as  the  words  are  rendered  byi  one,  and  do  literally 
signify,)  and  whose  portion,  he  tells  us,  is  in  this  life :  and 

ji  Heb.  ri.  1,  9, 13. 14,  15, 16.  i  John  v.  38. 

k  Acts  xx^^.  &  6,  7,  compared  with  the  8. 

1  TynDB^noD.    Homines  de  temDore.    Pa^ntn. 


the  righteous  man's,  his  own ;  which  he  expected  not  to 
be  till  he  should  awake,  i.  e.  not  till  after  this  life. 

Thirdly.  It  is  further  to  be  inquired,  how  we  are  here  to 
understand  the  likeness  of  God  ?  I  doubt  not  but  we  are 
to  understand  by  it,  his  glory.  And  the  only  difliculty 
which  it  wdl  be  necessary  at  present  to  consider  about  it, 
is,  whether  we  are  to  take  it  objectively,  or  subjectively; 
for  the  glory  to  be  represented  to  the  blessed  soul,  or  the 
glory  to  be  impressed  upon  it;  the  glory  which  it  is  to 
behold,  or  the  glory  it  shall  bear.  And  I  conceive  the 
difference  is  more  easily  capable  of  accommodation,  than 
of  a  strict  decision  on  either  part.  By  face  is  undoubtedly 
meant  objective  glory,  and  that  in  its  most  perfect  repre- 
sentation ;  the  face  being,  as  we  know  with  men,  the  chief 
seat  of  aspectable  majesty  and  beauty.  Hence  when  Moses 
desires  to  see  God's  glory,  though  he  did  vouchsafe  some  dis- 
covery of  it,  yet  he  tells  him  his  face  cannot  be  seen.  Here- 
upon, therefore,  the  next  expression,  thy  likeness,  might 
the  more  plausibly  be  restrained  to  subjective  glory,  so  as  to 
denote  the  image  of  God  now  in  its  most  perfect  impression, 
on  the  blessed  soul.  But  that  I  insist  not  on.  Supposing, 
therefore,  that  what  is  signified  hy  face,  be  repeated  over 
again  in  this  word-likeness,  yet  I  conceive  the  expression 
is  not  varied  in  vam ;  but  having  more  to  say  than  only 
that  he  expected  a  state  of  future  vision,  riz.  that  he  assured 
himself  of  satisfaction  too,  another  word  was  thought  fit 
to  be  used,  that  might  signify  also  somewhat  that  must 
intervene  in  order  to  that  satisfaction.  'Tis  certain  the 
mere  objective  representation  and  consequent  intuition  of 
the  most  excellent  (even  the  Divine)  glory,  cannot  satisfy 
a  soul  remaining  disaffected  and  unsuitable  thereunto.  It 
can  only  satisfy,  as  being  represented ;  it  forms  the  soul 
into  the  same  image,  and  attempers  it  to  itself,  q.  d.  "I 
expect  hereafter  to  see  the  ble.ssed  face  of  God,  and  to  be 
myself  blessed  or  satisfied  by  his  glory,  at  once  appearing 
to  me,  and  transfusing  itself  upon  me."  In  short,  there- 
fore, I  understand  by  that  term,  the  glory  of  Gfld  as  trans- 
forming, or  as  impressive  of  itself  If  therefore  glory,  the 
object  of  the  soul's  vision,  shall  by  any  be  thought  to  be 
intended  in  it,  I  contend  not ;  supposing  only,  that  the 
object  be  taken  not  materially,  or  potentially  only,  for  the 
thing  visibly  in  itself  considered :  but  formally,  and  in 
esse  actuali  objecti,  that  is,  as  now,  actually  impressing  it- 
self, or  as  connoting  such  an  impression  upon  the  behold- 
ing soul ;  for  so  only  is  it  productive  of  such  a  pleasure 
and  satisfaction  to  it,  as  must  ensue.  As  in  this  form  of 
speech,  "  such  a  man  takes  pleasure  in  knowledge,"  it  is 
evident  knowledge  must  be  taken  there  both  objec- 
tively, for  the  things  known,  and  subjectively,  for  the 
actual  perception  of  those  things ;  inasmuch  as,  apparently, 
both  must  concur  to  work  him  delight.  So  it  will  appear, 
to  any  one  that  attentively  considers  it,  glory  must  be  taken 
in  that  passage,""  "We  rejoice  in  hope  of  the  glory  of  God." 
'Tis  divine  glory  both  revealed  and  received ;  his  exhibition 
and  communication  of  it,  according  to  his  immensity;  and 
our  participation  of  it,  according  to  our  measure,  that  must 
concur  to  our  eternal  satisfaction.  Herein  the  Platonic 
adage  »  hath  evident  truth  in  it ;  Pleasure  is  here  certain- 
ly made  up  of  something  finite  and  something  infinite,  meeting 
together.  "Tis  not  (as  the  philosopher  speaks)  a  ;^(jpiri)^, 
but  a  kttitSv  Ti ;  not  any  thing  separate  from  the  soul,  but 
something  it  possesses,  that  can  make  it  happy.  'Tis  not 
happy  by  an  incommunicate  happiness,  nor  glorious  by  an 
incommunicate  glory.  Indeed,  the  discovery  of  such  a 
glory  to  an  inglorious,  tmholy  soul,  must  rather  torment 
than  satisfy.  The  future  glory  of  saints  is  therefore  called 
"  a  glory  to  be  revealed  in  them  (or  into  them,  as  the  word 
signifies.)  And  in  the  foregoing  words,  the  apostle  assures 
Christ's  fellow-sufferers,  that  they  shall  be  glorified  toge- 
ther with  him.  Surely  the  notation  of  that  word,  the  for- 
mal no'ion  of  glorification,  cannot  import  so  little  as  only 
to  be  a  spectator  of  glory ;  it  must  signify  a  being  made 
glorious. 

Nor  is  the  common  and  true  maxim  otherwise  intelligible, 
that  grace  and  glory  differ  only  in  degree.  For  certainly  it 
could  never  enter  into  the  mind  of  a  sober  man  (though 
how  dangerously  some  speak,  that  might  possibly  hav<; 

ra  Rom.  V.  2. 

n  Voluptatis  ^neratio  est  ex  infimti  et  finiti  copulfttione. 

o  Rom.  viii.  18.  eis  fj^os. 


194 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  II. 


been  so  if  too  much  learning  had  not  made  them  mad,  will 
be  animadverted  in  its  place,)  that  objective  glory,  and 
grace  in  saints,  were  the  same  specific  (much  less  the 
same  numerical)  thing.  'Tis  true,  that  Scripture  often  ex- 
presses the  future  blessedness,  by  vision  of  God.  But  where 
that  phrase  is  used  to  signify  it  alone,  'tis  evident,  (as  within 
the  lower  regions  of  grace,  words  of  knowledge  do  often 
imply  alfection,  and  correspondent  impressions  on  the  soul) 
it  must  be  understood  of  afl'ective  transformative  vision, 
such  as  hath  conformity  to  God  most  inseparably  conjunct 
with  it.  And,  that  we  might  understand  so  much,  they 
are  elsewhere  both  expressly  mentioned  together,  as  joint 
ingredients  into  a  saint's  blessedness ;  as  in  those  words  so 
full  of  clear  and  rich  sense :  "  When  he  shall  appear,  we 
shall  be  like  him,  for  we  shall  see  him  as  he  is."  Which 
text  I  take  for  a  plain  comment  upon  this ;  and  melhinks 
it  should  not  easily  be  supposable,  they  should  both  speak  so 
near  the  same  words,  and  not  intend  the  same  sense. — 
You  have  in  both,  the  same  season,  "When  he  shall  appear, 
When  I  shall  awake ;"  the  same  subject,  The  righteous  per- 
son bor7i  of  God ;  (compare  the  close  of  the  former  chapter 
with  the  beginning  of  this ;)  and,  "  I  in  righteousness ;"  the 
same  vision,  "  We  shall  see  him  as  he  is,  I  shall  behold 
his  face :"  the  same  assimilation,  "We  shall  be  like  him  ; 
I  shall  be  satisfied  with  his  likeness"  (concerning  the  x'"'! 
or  habitude  this  vision  and  assimilation  mutually  have  to 
one  another,  there  will  be  consideration  had  in  its  place.) 
I  therefore  conceive  neither  of  these  notions  of  the  Divine 
likeness  to  exclude  the  other.  If  it  be  inquired,  which  is 
principally  meant  t.  That  needs  not  be  determined.  If  the 
latter,  it  supposes  the  former  ;  if  the  former,  it  infers  the 
latter.  Without  ihe  first,  the  other  cannot  be;  without 
the  other,  the  first  cannot  satisfy. 

If  any  yet  disagree  to  this  interpretation  of  this  text,  let 
them  affix  the  doctrine  propounded  from  it,  to  that  other 
last  mentioned,  (which  only  hath  not  the  express  mention 
of  a  consequent  satisfaction,  as  this  hath ;  whence,  therefore, 
as  being  in  this  respect  fuller,  my  thoughts  were  pitched 
upon  this.)  Only  withal  let  it  be  considered  how  much 
more  easy  it  is  to  imagine  another  sense,  and  suppose  it 
possible,  than  to  disprove  this,  or  evince  it  impossible.— 
How  far  probable  it  is,  must  be  left  to  the  judgment  of  the 
indiflferent :  with  whom  it  may  not  be  insignificant  to  add, 
that  thus  It  hath  been  understood  by  interpreters  (I  might 
adventure  to  say  the  generality)  of  all  sorts.  However,  the 
few  annexed?  (for  I  neither  apprehend  the  necessity,  nor 
have  the  present  conveniency,  of  alleging  many)  will  suf- 
fice to  avoid  any  imputation  of  singularity  or  novelty. 


CHAPTER  II. 

A  aummary  proposal  of  tlio  dortrine  contained  in  this  scripture.  A  diatri- 
biilion  of  It  into  tlireo  distinct  heads  of  discourse :  viz:  1.  The  qualified 
Bubject.  2.  The  nature.  3,  The  season  of  the  hlessedness  here  spol<en  of. 
The  first  of  these  taken  into  consideration  where  the  nualificution,  nghte- 
ousnc^s,  is  treated  of.  About  which  is  shown,  I.  What  it  is.  2.  How  it 
quaUfies. 

Now  the  foregoing  sense  of  the  words  being  supposed, 
it  appears  that  the  proper  argument  of  the  scripture  is, — 
The  Dlessednessof  the  rishteous  in  the  olher  life,  consisting 
in  the  vision  and  participation  of  the  Divine  glory,  with  the 
satisfaction  that  resulteth  thence.  In  which  summary  ac- 
count of  the  doctrine  here  contained,  three  general  heads 
of  discourse  ofier  themselves  to  our  view ; — The  subject, 
the  nature,  and  the  season  of   this  blessedness : — Or  to 


p  Aeitur  de  resurreetiono  et  inanifestatione  irlon'an  crplestis.    Riiffin  in  loc.— 

Cum  apparuerit  gloria  tua,  i.  e.  gloria  rcsurrectionis.     Bed.  Comirieiit  in 

Psalm.  ,  .  .  .  ^  .       ■    ..   i 

How  the  Jews  were  wont  to  understand  it.  may  be  seen  at  one  view  in  that 

of  Petms  Galatinus  in  loc     Duo  mi  Capnio  mo  hie  i>er  prisca.s  Judaomm 

Scriptnras  ostendere    hortaris,  et  cencralem  mortuonim  resurrectionem  futu- 

per  Messiam  factum  in.  primuin  itaiiuo  patet  non  solum 

testinionta  ver\im  etinni  yn'T  Talnnudislarum  dicta.    Nam 


et 


per  sacnp  scnpli 
lllud  quidcm.  P!_ 
Rabbi  Abraham  Avon  K/ 
cite  their  words,  De  Arm 
Opponis  hiec,  lis  qua- 
filiis  et  portioncm  suani 
\dta  ;  ad  futuram  festiii 
terrena  hx-c  trnnsitura,  sed  ips 


_  -&c.  1 .        . 
Mio.  &c.    And  so  he  goes  ( 


lilitudine,  sicut.  1  Job. 


whom  it  belongs,  wherein  it  consists,  and  when  it  shall  be 

enjoyed. 

First,  then,  we  begin  with  the  consideration  of  the  sub- 
ject imto  whom  this  blessedness  appertains.  And  we  find 
it  expressed  in  the  text,  in  these  only  words,  "  I;  in  righte- 
ousness ;"  which  amounts  to  as  much  as,  a  righteous  per- 
son as  such.  They  represent  to  us  the  subject  of  this  bless- 
edness in  its  proper  qualifications;  wherein  our  business 
is  to  consider  his  qualification,  righteousness,  under  which 
notion  only  he  is  concerned  in  the  present  discourse  ;  and 
about  which,  two  things  are  to  be  mquired — What  it  im- 
ports, and — How  it  qualifies. 

First,  What  it  imports.  I  take  righteousness  here  to  be 
opposed  to  wickedness  in  the  foregoing  verse  ;  (as  was 
intimated  before ;)  Emd  so  understand  it  in  equal  latitude, 
not  of  particular,  but  of  universal  righteousness.  That  is, 
not  that  particular  virtue  which  inclines  men  to  give  every 
one  their  right,  (unless  in  that  every  one,  you  would  in- 
clude also  the  blessed  God  himself,  the  sovereign  common 
Lord  of  all,)  but  a  universal  rectitude  of  heart  and  life, 
comprehending  not  only  equity  towards  men,  but  piety 
towards  God  also.  A  conformity  to  the  law  in  general,  in 
its  utmost"  extent,  adequately  opposite  to  sin,  (which  is  in- 
deed of  larger  extent  than  wickedness  ;  and  in  what  dif- 
ferent respects  righteousness  is  commensurate  to  the  one 
and  the  other,  we  shall  see  by  and  by,)  as  that  is,  generally, 
said  to  be  avojiia,  >>a  transgression  of  the  law.  Among 
'moralists,  such  a  comprehensive  notion  of  righteousness 
as  is  inclusive  of  all  other  virtues,  is  not  unknown.  But 
in  Scripture,  it  is  its  much  more  ordinary  acceptation.  To 
give  instances,  were  to  suppose  too  much  ignorance  in 
the  reader ;  and  to  enumerate  the  passages  in  which  this 
term  is  taken  in  that  extensive  sense,  were  too  great  an 
unnecessary  burden  to  the  writer.  It  were  indeed  to  tran- 
scribe a  great  part  of  the  Bible.  How  familiar  is  the  op- 
position of  righteous  and  wicked,  and  righteous  and  sinner, 
in  sacred  language  I  And  how  fully  co-extent  righteousness 
is,  in  the  scripture  notion  of  it,  to  the  whole  law  of  God, 
that  one  passage  sufficiently  discovers ;  where  'tis  said  of 
Zacharias  and  Elisabeth,  J  that  they  were  both  righteous 
before  God,  walking  in  all  the  comm.indments  and  ordi- 
nances of  the  Lord  blameless.  'Tis  true,  indeed,  that  when 
the  words  godliness  or  holiness  are  in  conjunction  with  this 
term,  its  significancy  is  divided  and  shared  with  them ;  so 
as  that  they  signify  in  that  case,  conformity  to  the  will  of 
God  in  the  dtuies  of  thejirst  table,  and  this  is  confined  to 
those  of  the  second:  otherwise, being  put  alone,  it  signifies 
the  whole  duty  of  man,  as  the  other  expressions  also  do  in 
the  same  case,  especially  the  latter  of  them. 

As  it  seems  not  to  be  within  the  present  design  of  the 
context  to  take  notice  of  any  imputed  wickedness  of  the 
opposite  sort  of  persons,  other  than  what  was  really  in 
them ;  and  whereby  they  might  be  fitly  characterized ;  so 
I  conceive,  that  imputed  righteousness  is  not  here  meant, 
that  is  inherent  in  the  person  of  the  Mediator;  but  that 
which  is  truly  subjected  in  a  child  o(  God,  and  descriptive 
of  him.  Nor  must  any  think  it  strange,  that  all  the  requi- 
sites to  our  salvation  are  not  found  together  in  one  text  of 
Scripture.  The  righleou.sness  of  him,  whom  we  are  to 
adore  as  made  sin  for  us,  that  we  might  be  made  the 
righteoii.sness  of  God  in  him,  hath  a  much  higher  sphere, 
peculiar  and  appropriate  in  itself  This  of  which  we  now 
speak,  in  its  own  inferior  and  subordinate  place,  is  neces- 
sary also  to  be  both  had  and  understood.  It  must  be  un- 
derstood by  viewing  it  in  its  rule,  in  conformity  whereto  it 
stands;  which  must  needs  be  some  law  of  God.    There 

Mollorus  thinks  it  ousht  not  to  bo  restrained  to  life  eternal,  but  eaith,  some  un- 
derstand of  the  glory,  quaomabuntur  uii  in  vitaa'tema.   And  adds,— ^ttiuidem 
male     In.— Ego  vero  et  omnes  electi  tui — pie  et  juste 


culo,  ul  atiquando  m  fiituro  sa?culo  \ideamus  faciem  tuam,  et  easatiemur  cuni 
»c.  a  pulvoro  temr  evigilaverimus  et  refurniati  fuerimus  ad  simihtudinem  Chrisli 
tui.    Seb  .Munster.  In  notis  in  loc. 

Cum  ego  od  iniaginem  tuam  conditus  resurrtjcero.  Vatablus  :  though  he  adds, 
alii  ad  resurrcelionem  non  refcrunt. 

De  futurtp  viln>  felicitate  ait,  satiabor  quum  expergiscar.  i.  e.  quiim  resurrarn 
e  inortui*  t^iiuilitudine  tua.  hoc  est  i-idcbode  perfeclissime.  sicuti  es  ;  et  Simi- 
liH  ..ro  tilii  liuuni  puU-tactUB  Christus  glorioso  adventu  suo,  I  John  lu.  2.  Fabrit. 
rc.iic   in  INnl.  17  ult. 

I)('.«rriliit  liis  verbis  Psalmographus  hoatiludenem  etcmam  filiorum  Dei.   Gcs- 


iii  lo. 


a  1  Jolin,i,  9. 


v\)ntffSn» 


b  1  John  ii 


Chap.  II. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS 


195 


hath  been  a  twofold  law  given  by  God  to  mankind,  as  the 
measure  of  a  universal  righteousness,  the  one  made  for  in- 
nocent, the  other  for  lapsed  man  ;  which  are  distinguished 
by  the  apostle  under  the  names  of  the  Haw  of  works,  and 
the  law  of  faith.  It  can  never  he  possible,  that  any  of  the 
apostate  sons  of  Adam  should  be  denominated  righteous 
by  the  former  of  these  laws,  the  righteousness  thereof  con- 
sisting in  a  perfect  and  sinless  obedience.  The  latter  there- 
fore is  the  only  measure  and  rule  of  this  righteousness,  ri^:. 
the  law  of  faith ;  not  that  part  of  the  gospel-revelation 
which  contains  and  discovers  our  duly,  what  we  are  to  be 
and  do  in  order  to  our  blessedness  ;  being,  as  to  the  mat- 
ter of  it,  the  whole  moral  law,  before  appertaining  to  the 
covenant  of  works,  attempered  to  the  state  of  fallen  sinners, 
by  evangelical  mitigations  and  indulgence,  by  the  super- 
added precepts  of  repentance  and  faith  in  a  Mediator,  with 
all  the  other  duty  respecting  the  Mediator,  as  such ;  and 
clothed  with  a  new  form  as  it  is  now  taken  into  the  con- 
stitution of  the  covenant  of  grace.  This  rule,  though  it  be 
in  the  whole  of  it  capable  of  coming  tmder  one  common 
notion,  as  being  the  standing,  obliging  law  of  Christ's  me- 
diatory kingdom ;  yet  according  to  the  different  matter  of 
it,  its  obligations  and  annexed  sanctions  are  different.  As 
to  its  matter,  it  must  be  understood  to  require : 

1.  The  mere  being  and  sincerity  of  those  gracious  prin- 
ciples, with  their  essential  acts  (as  there  is  opportunity) 
expressed  therein,  in  opposition  to  the  nullity  and  insin- 
cerity of  them. 

2.  All  the  possible  degrees  and  improvements  of  such 
principles  and  acts,  in  opposition  to  any  the  least  failure 
or  defect.  In  the  former  respect,  it  measures  the  very 
essence  of  this  righteousness,  and  enjoins  what  concerns 
the  being  of  the  righteous  man  as  such.  In  the  latter,  it 
measures  all  the  super-added  degrees  of  this  righteousness, 
(which  relations,  where  they  have  a  mutable  foimdation, 
admit,)  enjoining  what  concerns  the  perfection  of  the  right- 
eous man.  In  the  former  respect,  righteousness  is  opposed 
to  wickedness,  as  in  that  of  the  Psalmist,  fl  have  kept  the 
ways  of  the  Lord,  and  have  not  wickedly  departed  from 
my  God — therefore  hath  the  Lord  recompensed  me  ac- 
cording to  ray  righteousness.  In  the  latter  to  sin,  with 
which  the  apostle  makes  unrighteousness  co-extent,  in 
these  words,  If  we  say  we  have  no  sin,  we  deceive  our- 
selves, &c.  If  we  confess  our  sins,  he  is  faithful  and  just 
to  forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighte- 
ousness. Accordingly  are  its  sanctions  divers.  For  wherein 
it  enjoins  the  former  of  these,  the  essence  of  this  righteous- 
ness, in  opposition  to  a  total  absence  thereof,  it  is  consti- 
tutive of  the  terms  of  salvation,  and  obligeth  under  the 
penalty  of  eternal  death.  So  are  faith,  repentance,  love, 
subjection,  &c.  required :  sif  ye  believe  not  that  I  am  he, 
ye  shall  die  in  your  sins.  He  that  believeth  not  is  con- 
demned already.— The  wrath  of  God  ahideth  on  him.— hlf 
ye  repent  not,  ye  shall  all  likewise  perish.  iRepent,  that 
your  sins  may  be  blotted  out. — Him  hath  God  exalted  to 
be  a  prince  and  a  Saviour,  to  give  repentance  and  remission 
of  sins,  klf  any  man  love  not  the  Lord  Jesus  Christ,  let 
him  be  anathema  maran-atha.  iHe  that  loveth  father  or 
mother  more  than  me,  is  not  worthy  of  me,  &r.  "'If  any 
man  come  to  me,  and  hate  not  his  father  and  mother,  and 
wife  and  children,  and  brethren  and  sisters,  yea,  and  his 
own  life  also,  (that  is,  as  the  former  scripture  expounds 
this,  loves  them  not  less  than  me,)  he  cannot  be  my  dis- 
ciple; i.  e.  while  he  remains  in  that  temper  of  mind  he  now 
is  of,  he  must  needs  be  wholly  unrelated  unto  me,  and 
incapable  of  benefit  by  me,  as  well  as  he  is  indocible,  and 
not  susceptible  of  my  further  instructions,  neither  capable 
of  the  precepts  or  privileges  belonging  to  discipleship.  "He 
is  the  author  of  eternal  salvation  lo  all  them  that  obey  him ; 
and  will  come  in  flaming  fire  to  take  vengeance  of  those 
that  know  not  God,  and  obey  not  his  gospel ;  who  shall 
be  punished  with  everlasting  destruction  from  the  presence 
of  the  Lord,  &c.  W\ere  it  is  only  the  sincerity  of  those 
several  requisites,  'hat  is  under  so  severe  penalty  exacted 
and  called  for  ;  inasmuch  as  he  that  is  sincerely  a  believer, 
a  penitent,  a  lo''er  of  God  or  Christ,  an  obedient  subject, 
is  not  capable  of  the  contrary  denomination,  and  therefore 


'  Acts  iii.  19.  chap.  v. 


not  liable,  according  to  the  tenor  of  this  law,  to  be  pun- 
ished as  an  infidel,  an  impenitent  person,  an  enemy,  a  rebel. 

When  it  enjoins  the  latter,  viz.  all  the  subsequent  duty, 
through  the  whole  course  whereof  the  already  sincere  soul 
must  be  tending  towards  perfection  ;  though  it  bind  not 
thereto  under  pain  of  damnation,  further  than  as  such  neg- 
lects and  miscarriages  may  be  so  gross  and  continued,  as 
not  to  consist  with  sincerity,  yet  such  injunctions  are  not 
wholly  without  penalty ;  but  here  it  obliges,  under  less 
penalties,  the  hiding  of  God's  face,  and  other  paternal  se- 
verities and  castigations.  They  that  thus  only  olfend,  "are 
chastened  of  the  Lord,  that  they  may  not  be  condemned 
with  the  world.  Their  iniquity  is  visited  with  the  rod,  and 
their  transgression  with  stripes,  though  loving-kindness  be 
not  taken  away. — Yea,  and  while  they  are  short  of  perfect 
holiness,  their  blessedness  is  imperfect  also ;  which  is  to 
be  acknowledged  a  very  grievous  penalty,  but  imconceiv- 
ably  short  of  what  befalls  them  that  are  simply  unrighte- 
ous. That  it  obliges  thus  diversely,  is  evident ;  for  ii  doth 
not  adjudge  unto  eternal  death  without  remedy,  for  the 
least  defect ;  for  then  what  other  law  should  relieve  against 
the  sentence  of  this  1  or  wherein  were  this  a  relieving  law"? 
Yet  doth  it  require  perfection,  that  we  rperfect  holiness  in 
the  fear  of  God ;  that  we  be  perfect  as  our  Father  in 
heaven  is  perfect.  And  otherwise,  did  it  bind  to  no  other 
duty  than  what  it  makes  simply  necessary  to  salvation ; 
the  defects  and  miscarriages  that  consist  with  sincerity 
were  no  sins,  not  being  provided  against  by  any  law  that 
is  of  present  obligation  (unless  we  will  have  the  law  of  na- 
ture to  stand  by  itself  as  a  distinct  law,  both  from  that  of 
works,  and  of  grace ;  which  is  not  necessary ;  but  as  it  did 
at  first  belong  to  the  former,  so  it  doth  now  to  the  latter, 
as  shall  further  be  shown  by  anO.  oy.)  For  to  suppose  the 
law  of  works  in  its  own  proper  form  and  tenor,  to  be  still 
obliging,  is  to  suppose  all  under  hopeless  condemnation, 
inasmuch  as  all  have  sinned.  And  besides,  it  should  oblige 
to  cast  off  all  regard  to  Christ,  and  to  seek  blessedness 
without  him;  yea,  and  it  should  oblige  to  a  natural  im- 
possibility, to  a  contradiction,  to  make  that  not  to  have 
been,  which  hath  been;  a  sinner  to  seek  happiness  by 
never  having  sinned.  It  cannot  therefore  entirely,  in  its 
own  form,  as  it  was  at  first  made  and  laid  upon  man,  be 
of  present  and  continuing  obligation  to  him.  But  in  what 
part  and  respect  it  is,  or  is  not,  comes  now  more  distinctly 
to  be  shown.  Here  know,  the  law  of  nature,  with  fit  ad- 
ditional, became  one  formed  constitution ;.  which  being 
violated  by  the  apostacy,  became  unuseful  to  the  end  it 
was  made  for,  the  containing  of  man  within  the  bounds  of 
such  duty  as  should  be  conjunct  with  Ms  blessedness. 
Therefore  was  the  new  constitution  of  tie  law  of  grace 
made  and  settled,  which  alters,  adds  to,  'akes  from  it,  re- 
laxes, or  re-enforces  it,  according  as  the  matter  of  it,  the 
exigency  of  man's  case,  and  God's  gracious  purpose  and 
design,  could  admit,  and  did  require.  For  the  promise, 
(implied  in  the  threatening)  it  ceased ;  sm  having  disobliged 
the  promiser.  For  the  precept,  the  expressed  positive  part 
is  plainly  abrogated."!  For  the  natural  part,  as  it  was  not 
necessary,  so  nor  was  it  possible  it  should  be  so ;  its  founda- 
tions being  more  stable  than  heaven  and  earth.  For  the 
comminolion,  we  must  understand  two  things  in  it :  first, 
that  for  every  tran.sgression.  a  proportionable  punishment 
must  become  due :  secondly,  that  this  debt  be  in  event 
exacted;  or,  that  God  do  actually  inflict  the  deserved 
penalty  entirely  and  fully  upon  the  offending  person. 

The  former  of  these  is  in  the  strictest  and  most  proper 
sense  natural,  and  therefore  also  unalterable.  This  dueness 
arising  immediately  from  the  relation  of  a  reasonable  crea- 
ture offending,  to  his  Maker.  Whence  also  it  is  discern- 
ible to  mere  natural  light.  Pagans  are  said  (Rom.  i.  32.) 
to  have  known  the  righteous  judgment  of  God,  that  they 
who  commit  such  things  (as  are  there  mentioned)  are  worthy 
of  death.  And  hence  was  the  mention  and  dread  of  a 
Nemesis,  and  an  ckIikov  op/iu.  a  vindictive  Deity,  and  a  re- 
vengeful eye,  over  ihem,  so  frequent  with  them.  "  If  there- 
fore (as  the  learned  Grotius  speaks')  there  had  never  been  a 
penal  law  ;  vet  a  human  act,  having  in  itself  a  pravity, 
whether  intrinsicaJ,  from  the  immutable  nature  of  the  thing 


1  Matt- T.  37.        mLokeu 

V.  28. 

n  Heb.  V.  9.    2  Thes.  1,  8,  9,  &c 

o  1  Cor.  xi.    Psal.  banix. 

p  2  Cor.  vii.  1.    MatL  V. 

q  1  Tim.  iv.  i. 

r  Dc  Satisf.  cap.  3. 

19S 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  II. 


or  even  extrinsical,  from  the  contrary  command  of  God, 
had  deserved  punishment,  and  that  very  grievous."  Now 
■what  an  arbitrary  constitution  did  not  create,  it  could  not 
nullify ;  but  might  add  strength,  and  give  a  confirmation 
to  it.  But  now  for  the  latter,  that  this  debt  be  entirely 
and  fully  exacted  of  the  sinner  himself;  though  that  be 
also  natural,  yet  not  in  the  strictest  and  most  proper  sense, 
i.  e.  it  is  convenient  and  agreeable  to  the  nature  of  the 
thing ;  not  what  it  doth  so  necessarily  require,  that  it  can 
upon  no  terms  be  dispensed  with.  It  is  so  natural,  as  thai' 
the  son  inherit  from  his  father,  which  yet  may,  sometimes, 
for  just  causes  be  ordered  otherwise.  It  is  what,  if  it  were 
done,  justice  could  not  but  approve;  not  what  it  doth 
strictly  and  indispensably  require  ;  or,  is  a  debt  which  it 
might  exact,  but  which  may,  without  injustice,  upon  valu- 
able considerations  be  remitted.  The  former  of  these,  there- 
fore, the  new  constitution  doth  no  way  infringe  or  weaken, 
but  confirm  and  reinforce.  The  latter  it  so  far  dispenses 
with,  as  that,  for  the  satisfaction  made  by  the  Redeemer, 
the  debt  incurred  by  sin,  be  remitted  to  the  sinner  that 
truly  repents  and  believes,  and  continues  sincerely  (though 
imperfectly)  to  obey  for  the  future.  So  that  his  after-de- 
linquencies, consisting  with  such  sincerity,  do  not  actu- 
ally, or  in  event,  subject  him  to  other  penalties,  than  the 
paternal  rebukes  and  chastenings  before  mentioned.  But 
this  latter  part  considerable  in  the  commination,  the  deter- 
mination of  the  full  penalty  to  the  very  person  of  the 
transgressor :  it  doth  not  dispense  with  to  others  (t.  e.  of 
the  adult,  and  of  persons  in  a  present  natural  possibility 
of  understanding  the  Lawgiver's  pleasure  herein)  than 
such  before  described  ;  but  says  expressly,'  He  that  be- 
lieveth  not  the  Son,  shall  not  see  life,  but  the  wrath  of 
God  abideth  on  him.  That  indignation  and  wrath,  Iribu- 
latioa  and  anguish,  shall  be  upon  every  soul  of  man  that 
doth  evil. 

Therefore  the  morally  preceptive  part  of  the  law  of  works 
is  not  in  force  as  man's  rule  of  duty,  considered  in  con- 
junction with  the  promise :  that  is,  it  doth  not  now  say  to 
any  man.  Do  this,  i.  e.  perfectly  obey  without  ever  hav- 
ing sinned,  that  thou  may'st  live.  Both  which  he  was 
obliged  to  eye  conjunctly;  the  former  as  containing  the 
rule;  the  other  the  c«(i,  in  part,  of  his  obedience.  But  it  is 
in  force  even  by  the  new  constitution  itself,  as  God's  rule 
of  judgment,  considered  in  conjunction  with  the  commina- 
tion, upon  a.11  whom  the  law  of  grace  relieves  not,  as  not 
coming  up  to  the  terms  of  it;  whom  also  this  supervening 
law  brings  under  a  supervening  aggravated  condemnation. 
For  where  the  obligation  to  obedience  is  violated,  the  obli- 
gation to  punishment  naturally  takes  place.  We  see  then 
howfar  the  lawof  works  is  in  force,  and  how  far  not.  But 
that  so  far  as  i*  is  in  force,  it  is  to  be  looked  on  as  taken 
into  the  new  constitution  of  the  law  of  grace,  is  evident. 
For  it  is  new  mcdified,  and  hath  received  a  new  mould 
and  stamp  by  this  law  :  which  is  now  become  (so  far  as  it 
is  promulgate)  the  standing  rule  of  government  over  the 
lapsed  world.  The  principal  modifying  act  herein,  is  dis- 
pensation. Now  this,  'tis  true,  may  be  so  understood,  or 
may  be  taken  in  such  a  sense,  as  wherein  it  will  only  be- 
long to  the  executive  part  of  government :  that  is,  when  ii 
is  not  the  act  of  the  same  power  that  made  the  law  ;  as 
where  only  the  execution  of  a  deserved  penally  is  dispensed 
with,  which  may  be  done,  in  some  cases,  by  a  judge  that 
is  only  a  minister  of  the  law,  and  not  the  maker  of  it ; 
being  (as  maybe  supposed)  enabled  thereto  by  that  la%v 
itself,  or  by  an  authority  annexed  to  his  office  ;  or  by  virtue 
of  instructions,  which  leave  to  him  some  latitude  of  man- 
aging the  affairsof  his  judicature  in  a  discretionary  way,  as 
present  occasions  shall  dictate.  And  yet  by  none  of  the.se 
■would  any  change  be  made  in  the  law  :  but  this  is  dispen- 
sation in  a  less  proper  sense.  In  the  proper  and  more 
famous  sense,  dispensation  belongs  to  the  legislative  part 
of  government,  being  the  act  of  the  same  power  that  made 
the  former  law,  now  dispensed  with ;  and  an  act  of  the 
same  kind,  viz.  legislation  ;  the  making  of  a  new  law  that 
alters  the  former  which  it  hath  relation  to :  whence  it  was 
wont  to  be  reckoned  among  those  things  that  make  a 
change  in  a  law."  And  so  the  case  is  here.  The  former 
law  is  dispensed  with  by  the  making  of  a  new  one ;  which 

t  John  iii.  36.  Rom.  ii.  8. 9. 


SO  alters  and  changes  it  in  its  matter  and  frame,  and  more 
immediate  end,  as  hath  been  shown :  and  a  changed  law 
is  not  the  same. 

Nor  is  it  at  all  strange,  that  the  minatory  part  of  the  law 
of  works  related  to  the  preceptive,  so  as  with  it  to  constitute 
the  debt  of  punishment,  should  be  now  within  the  compass 
of  the  Redeemer's  law.  For  by  this  applied  and  urged 
on  the  consciences  of  sinners,  he  performs  a  necessary  pre- 
paratory part  of  his  work  for  their  recovery,  viz.  the  awa- 
kening, the  humbling  them  ;  and  reducing  them  to  a  just 
and  useful  despair  of  relief  and  help,  otherwise  than  by 
his  merciful  hand  and  vouchsafement;  and  the  rendering 
them  hereby  capable  of  his  following  applications.  Cutting 
or  lancing,  with  other  such  severities,  are  as  proper  and 
useful  a  part  of  the  chirurgeon's  business,  as  the  applying 
of  healing  medicines :  nor  have  they  the  same  design  and 
end  for  which  wounds  are  inflicted  by  an  enemy,  the  taking 
away  of  life,  but  the  saving  of  it.  And  the  matter  is  out 
of  doubt,  that  the  most  rigorous  determination  of  the  pen- 
alty that  shall  be  understood  duly  belonging  to  the  least 
sin,  hath  a  place,  and  doth  stand  visibly  extant  to  view  in 
the  publicly  avowed  declaration,  and  among  the  placita 
or  decretals  of  the  Redeemer.  We  there  read,  that  who- 
soever shall  say  to  his  brother,'  fool,  shall  be  in  danger  of 
hell-fire  ;  (yea,  and  that  lower  degrees  of  the  same  kind 
of  sin,  do  expose  to  lower  degrees  of  the  same  kind  of  pim- 
ishment,  as  our  Saviour's  words  must  be  understood,  if  we 
attend  the  plain  meaning  of  his  allusive  and  borrowed 
phrase  of  speech :)  "That  the  wages  of  sin  is  death.  That 
as  many  as  are  of  the  works  of  the  law,  are  under  the 
curse:  for  it  is  written,  C  ursed  is  every  one  that  continueth 
not  in  all  things  written  in  the  book  of  the  law  to  do  them. 
And  we  are  told,"  that  the  Scripture  (which  is  the  word  of 
Christ,  and  was  vi'rilten  not  for  innocent  but  lapsed  man) 
hath  concluded  all  under  sin.  Where  also  we  find  ■what 
is  the  true  intent  and  end  of  this  rough  and  sharp  dealing 
with  men,  the  shutting  them  up,  like  sentenced  malefac- 
tors, as  in  order  to  execution,  (which  seems  to  be  the  im- 
port of  the  word  yhereused,)  viz.  that  the  promise  by  faith 
of  Jesus  Christ  might  be  given  to  them  that  believe  (or  to 
them  believing,  as  the  words  may  be  read.)  And  more- 
over the  Spirit,  which  breathes  not  in  the  law  of  ■n-orks, 
as  such,  but  in  the  law  of  grace,  performs  that  operation 
which  belongs  to  it,  as  it  hath  the  name  of  the  spirit  of 
bondage,  by  applying  and  binding  on  the  sentence  of  death, 
as  due  to  the  guilty  person. 

Therefore  we  must  understand  the  Redeemer's  consti- 
tution to  have  two  parts.  1.  An  assertion  and  establish- 
ment of  the  ancient  determined  penalty  due  for  every 
transgression  ;  and  to  be  certainly  inflicted  on  all  such  as 
accept  not  the  following  ofler  of  mercy  upon  the  terms 
prescribed.  Whereby  the  honour  and  justice  of  the  Cre- 
ator is  salved  and  vindicated,  in  reference  to  that  first  co- 
venant made  with  man.  And  the  case  of  the  sinner  is 
plainly  stated  before  him,  that  he  may  have  a  distinct  and 
right  apprehension  of  it.  2.  The  grant  of  pardon  and 
eternal  life  to  those  that  repent  unfeignedly  of  their  sins,  and 
turn  to  God  ;  believing  in  the  Mediator,  and  resigning 
themselves  to  his  grace  and  government,  to  be  by  him  con- 
ducted, and  made  acceptable  to  God  in  their  return,  and 
thatcontinue  sincere  herein  to  the  end.  Whereby  the  won- 
derful mercy  of  God  in  Christ  is  demonstrated,  and  the 
remedy  is  provided  and  ascertained  to  the,  otherwise,  lost 
and  hopeless  sinner.  And  these  two  parts  therefore  are  to 
be  looked  on  in  this  constitution,  though  distinctly,  yet  not 
separately.  The  sinner  is,  at  once,  to  consider  the'  same 
penalty  as  naturally,  and  by  divine  sanction,  due  to  him  ; 
but  now  graciously  to  be  remitted  :  the  same  blessedness 
as  justly  lost,  but  mercifully  to  be  restored,  with  a  high 
improvement.  And  to  own  both  these  jointly,  as  the  voice 
of  the  Redeemer  in  his  gospel.  Death  is  due  to  thee ; 
blessedness  forfeited  by  thy  having  sinned;  but  if  thou 
sincerely  repent,  believe,  and  obey  for  the  future,  thou  art 
pardoned,  and  entitled  to  everlasting  life. 

It  therefore  now  appears,  that  as  the  law  or  dictates  of 
pure  nature,  comprehended  together  with  other  fit  addi- 
lionals,  became  at  first  one  entire  constitution  aptly  suited 
to  the  government  of  man  in  his  innocent  state,  unto  which 

\v  Rom.  vi.  23.    Gal.  iii.  10.  .  „ . , 

X  Veree  22.  y  avvCKMtotv.    Ibid. 


Chap.  n. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


the  title  did  well  agree  of  the  law  or  covenant  of  works  ; 
so  the  same  natural  dictates,  transcribed  and  made  express, 
(because  now  sullied,  and  not  so  legible  in  the  corrupted 
nature  of  man,)  do,  with  such  allays  and  additions  as  the 
case  required,  compose  and  make  up  the  constitution  which 
bears  the  title  of  the  law  or  covenant  of  grace,  or  the  law 
of  faith,  or  the  gospel  of  Christ,  and  is  only  suitable  to  the 
state  of  man  lapsed  and  fallen  ;  as  the  measure  of  that 
righteousness  which  he  is  now  to  aim  at,  and  aspire  unto. 
The  rule  of  this  righteousness  therefore  being  evidently  the 
law  of  faith,  the  gospel  revelation,  wherein  it  is  perceptive 
of  duty ;  this  righteousness  can  be  understood  to  be  no- 
thing but  the  impress  of  the  gospel  upon  a  man's  heart  and 
life :  a  conformity  in  spirit  and  practice  to  the  revelation 
of  the  will  of  God  in  Jesus  Christ ;  a  collection  of  graces 
exerting  themselves  in  suitable  actions  and  deportments 
towards  God  and  man  ;  Christ  formed  in  the  soul,  or  put 
on ;  the  new  creature  in  its  being  and  operations ;  the 
truth  learned  as  it  is  in  Jesus,  to  the  putting  off  the  old 
man,  and  the  putting  on  the  new.  More  distinctly,  we 
may  yet  see  wherein  it  lies,  upon  a  premised  view  of  some 
few  things  necessary  to  be  fore-known  in  order  thereunto. 
As,  That  this  righteousness  is  a  renewing  righteousness, 
or  the  righteousness  of  one  formerly  a  sinner,  a  lapsed 
perishing  wretch,  who  is  by  it  restored  into  such  a  state 
towards  God,  as  he  was  in  before  that  lapse  (in  respect 
of  certain  great  essentials,  though  as  yet  his  state  be 
not  so  perfectly  good,  while  he  is  in  his  tendency  and 
motion;  and  shall,  by  c;ertain  additionals,  be  unspeak- 
ably better,  when  he  hath  attained  the  end  and  rest  he  is 
tending  to.) 

That  a  reasonable  creature,  yet  untainted  with  sin, 
could  not  but  have  a  temper  of  mind  suitable  to  such 
apprehensions  as  these,  viz.  That  as  it  was  not  the  author 
of  being  to  itself,  so  it  ought  not  principally  to  study  the 
pleasing  and  serving  of  itself,  but  him  who  gave  it  being; 
that  it  can  no  more  continue  and  perfect  itself  unto 
blessedness,  than  it  could  create  itself;  and  can  therefore 
have  no  expectation  hereof,  but  from  the  same  author  of 
its  being ;  and  hence,  that  it  must  respect  and  eye  the  great 
God,  its  Creator  and  Maker,  as — the  sovereign  authority 
whom  it  was  to  fear  and  obey,  and — the  sovereign  good 
whom  it  was  to  love  and  enjoy,  But  because  it  can  per- 
form no  duty  to  him,  without  knowing  what  he  will  have 
it  to  do ;  nor  have  any  particular  expectation  of  favours 
from  him,  without  knowing  what  he  will  please  to  bestow; 
and  is  therefore  obliged  to  attend  to  the  revelations  of  his 
will  concerning  both  these;  it  is  therefore  necessan,-,  that 
he  eye  hira  under  a  notion  introductive  and  subservient 
to  all  the  operations  that  are  to  be  exerted  towards  him, 
under  the  two  former  notions;  i.  e.  as  the  eternal  never- 
failing  truth,  safely  to  be  depended  on,  as  intending  no- 
thing of  deceit  in  any  the  revelations,  whether  of  his  ri^-ht- 
eous  will,  concerning  matter  of  duty  to  be  done;  or  of 
his  good  will,  concerning  matter  of  benefit  to  be  expected 
and  enjoyed :  That  man  did  apostatize  and  revolt  from 
God,  as  considered  under  these  several  notions ;  and  re- 
turns to  him,  when  a  holy  rectitude  is  recovered  and  he 
again  becomes  righteous,  considered  imder  the  same  That 
It  was  not  agreeable  to  God's  wisdom,  truth,  and  legal 
justice,  to  treat  with  man  a  sinner  in  order  to  his  recovery 
but  through  a  mediator;  and  that  therefore  he  was  pleased 
in  wonderful  mercy  to  constitute  and  appoint  his  own  Son 
Jesus  Christ,  God-man,  unto  that  office  and  undertaking  ■ 
ttiat  through  him,  man  might  return  and  be  reconciled  to 
himself,  whom  he  causelessly  forsook ;  designing  that  he 
shall  now  become  so  affected  towards  himself,  through  the 
Mediator ;  and  firstly  therefore  towards  the  Mediator's  own 
person  as  he  was  before,  and  ought  to  have  been  towards 
him.sell  immediately. 

Therefore,  whereas  God  was  considerable  in  relation  to 
man,  both  in  his  innocency  and  apostacv,  under  that  fore- 
mentioned  twofold  notion  of  the  supreme  authority  and 
goodness ;  he  hath  also  set  up  and  exalted  our  Lord  "Jesus 
Christ  and  represented  him  to  sinners  under  an  answerable 
twofold  notion  of  a  Prince  and  a  Saviour ;  f.  c  a  medi- 
ating Prmce  and  Saviour;  to  give  repentance  first,  to  bow 
and  stoop  the  hearts  of  sinners,  and  reduce  them  to  a  sub- 
ject posture  again ;  and  then  by  remission  of  sins  to  restore 
I  Rom.  !dv.  IT.  a  PhU.  i  l| 

17 


197 

them  to  favour,  and  save  them  from  the  wfeth  to  come. 
Him  hath  the  father  clothed  with  his  own  authority,  and 
filled  with  his  grace ;  requiring  sinners  to  submit  them- 
selves to  his  ruling  power,  and  commit  themselves  to  his 
saving  mercy ;  now  both  lodged  in  this  his  Son :  to  pay 
him  immediately  all  homage  and  obedience,  and  through 
him  ultimately  lo  himself;  from  him  immediately  to  ex- 
pect salvation  and  blessedness,  and  through  him  ultimately, 
from  himself  That  whereas  the  spirits  of  men  are  not  to 
be  wrought  to  this  temper,  but  by  the  intervention  of  a 
discovery  and  revelation  of  the  Divine  will  to  this  purpose ; 
our  Lord  Jesus  Christ  is  further  appointed  by  the  Father 
to  reveal  all  this  his  counsel  to  sinners,  and  is  eminently 
spoken  of  in  Scripture  upon  this  account,  under  the  notioii 
of  the  truth ;  in  which  capacity  he  more  effectually  recom- 
mends to  sinners  both  his  ai(<Aori<y  and  his  grace.  So  that 
his  threefold  (so  much  celebrated)  office  of  King,  Priest, 
and  Prophet,  (the  distinct  parts  of  his  general  office  as 
mediator,)  which  he  manages  in  order  to  the  reducement 
of  lost  sinners,  exactly  correspond  (if  you  consider  the  more 
eminent  acts  and  properties  of  each  office)  to  that  threefold 
notion  under  which  the  spirit  of  man  must  always  have 
eyed  and  been  acted  towards  God,  had  he  never  fallen  : 
and  hence  this  righteousness,  which  consists  in  conformity 
to  the  gospel,  is  the  former  righteousness,  which  was  lost ; 
with  such  an  accession  as  is  necessary,  upon  considera- 
tion that  it  was  lost,  and  was  only  to  be  recovered  by  a 
mediator. 

Therefore  you  may  now  take  this  short  and  as  compen- 
dious an  account  as  I  can  give  of  it,  in  what  follows.  Il 
includes  so  firm  and  imderstanding  an  assent  to  the  truth 
of  the  whole  gospel  revelation,  as  that  the  soul  is  thereby 
brought,  through  the  power  of  the  Holy  Ghost,  sensibly 
to  apprehend  its  former  disobedience  to  God,  and  distance 
from  him,  the  reasonableness  of  subjection  to  him,  and  de- 
sirableness of  blessedness  in  him;  the  necessity  of  a  Re- 
deemer to  reconcile  and  recover  it  to  God ;  the  accomplish- 
ments and  designation  of  the  Lord  Jesus  Christ  to  that 
purpose  :  and  hence,  a  penitent  and  complacential  return 
to  God,  as  the  supreme  authority  and  sovereign  good,  an 
humble  and  joyful  acceptance  of  our  Lord  Jesus  Christ,  as 
its  Prince  and  Saviour,  with  submission  to  his  authority, 
and  reliance  on  his  grace;  (the  exercise  of  both  which  are 
founded  in  his  blood ;)  looking  and  pitching  upon  him,  as 
the  only  medium,  through  which  he  and  his  duties  can 
please  God,  or  God  and  his  mercies  approach  him;  and 
through  which  he  hath  the  confidence  lo  venture  upon  a 
covenant  acceptance  of  God,  and  surrender  of  himself  to 
him,  afterward  pursued  to  his  uttermost,  by  a  continued 
course  of  living  in  his  fear  and  love,  in  obedience  to  him, 
and  communion  with  him  through  the  Mediator;  always, 
while  he  is  passing  the  time  of  his  pilgrimage  in  this  world, 
groaning  under  remaining  sin,  and  pressing  after  perfect 
holiness  ;  with  an  earnest  expectation  (animating  him  to  a 
persevering  patience  through  all  difficulties)  of  a  blessed 
eternity  in  the  other  world.  That  such  a  conformity  to  the 
gospel  should  be  expressed  b}'  the  name  of  righteousness, 
cannot  seem  strange  to  such  as  acquaint  themselves  with 
the  language  of  the  Scripture.  That  gracious  frame  which 
the  gospel  (made  effectual)  impresses  upon  the  soul,  is  the 
kingdom  of  God,  in  the  passive  notion  of  it,  his  kingdom 
received,  and  now  actually  come  with  power  upon  our 
spirits.  And  this  kingdom  (sometimes  also  by  an  apt  synec- 
doche called  judgment  in  the  same  notion)  is  said  to'  con^ 
sist  in  righteousness ;  whence  then  result  also,^  peace  and 
joy  in  the  Holy  Ghost.  The  same  holy  impressions  and 
consequent  operations  are  mentioned  by  the  apostle  under 
the  name  of »  fruits  of  righteousness,  wherewith  he  prays 
his  Philippians  might  be  filled.  It  was  Elymas's  opposi- 
tion to  the  gospel,  that  stigmatized  him  with  that  brand, 
"  Thou  enemy  of  all  righteousness."  To  yield  ourselves 
servants  to  righteousness,  in  opposition  to  a  former  servi- 
tude to  sin,  is  i>  obeying  from  the  heart  the  doctrine  of  the 
gospel,  into  the  type  or  mould  whereof  we  have  been  cast 
or  delivered.  And  sure,  both  the  seal  and  the  impression, 
God's  revelation  and  holiness,  (however  now  more  explicit 
and  distinctly  conspicuous  in  all  their  parts,)  are  the  same, 
with  us  substantially,  and  in  David's  time;  whence  we 
need  make  no  difficulty  to  own  this  latter,  when  we  meet 
b  Rom.  vi.  17, 


198 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  III. 


with  it,  as  tere,  under  the  same  name.  By  what  hath 
hitherto  been  said,  it  may  be  already  seen  in  part,  how 
exactly  tliis  righteousness  corresponds  to  the  blessedness 
for  which  it  qualifies;  whereof  we  shall  have  occasion 
hereafter  to  take  further  notice.  In  the  meantime,  it  will 
be  requisite  to  show,  which  was  promised  to  be  done  in 
the  next  place. 

How  it  qualifies.  To  which  I  say  (very  briefly)  that  it 
qualifies  for  this  bles.'iedness  two  ways : 

1.  Legally,  or  in  gcncrc  Morali,  as  it  describes  the  per- 
sons, who  by  the  gospel-grant  have,  alone,  title  thereunto. 
— =  The  righteous  into  life  eternal. — The  unrighteous  shall 
not  inherit  the  kingdom  of  God.  Say  to  the  righteous  it 
shall  be  well  with  them.  The  righteousness  of  the  righte- 
ous shall  be  upon  him. — In  his  righteousness  he  shall  live. 
In  which  last  words,  how  this  righteousness  conduceth  to 
life,  is  expressed  by  the  same  preposition  as  in  the  text. 
In  this  kind  it  is  not  at  all  casual  of  this  blessedness,  but  'tis 
that  which  the  free,  and  wise,  and  holy  Law-giver  thought 
meet,  by  his  settled  constitution,  (besides  what  necessity 
there  is  of  it,  upon  another  account,)  to  make  requisite 
thereto.  The  conformity  of  our  Lord  Jesus  Christ  to  that 
severer  law,  under  which  he  is  said  to  have  been  made,  is 
that  which  alone  causes,  merits,  purchases,  this  blessed- 
ness; which  yet  is  to  be  enjoyed,  not  by  all  indiscrimina- 
tim,  or  without  distinction,  but  by  such  alone,  as  come  up 
to  the  terms  of  the  gospel ;  as  he  did  fully  satisfy  the 
strict  exactions  of  that  other  rigid  law,  by  doing  and  sufl^er- 
ing  for  their  sakes. 

2.  Naturally,  or  in  genere  Physico.  In  this  kind  it  may 
be  said  to  be  some  way  casual,  that  is,  to  be  a  coMsa  iruUe- 
rialis  disposiUva,  by  a  proper  positive  influence,  disposing 
the  stiiject  unto  this  blessedness;  which  that  it  shall,  yet, 
enjoy,  is  wholly  to  be  resolved  into  the  Divine  good  plea- 
sure ;  but  it  is  put  by  this  holy  rectitude  in  that  temper  and 
posture  that  it  may  enjoy  it,  through  the  Lord's  gracious 
vouchsafement ;  when  without  it,  'twere  naturally  impossi- 
ble that  any  should.  An  unrighteous  impure  soul,  is  in  a 
natural  indisposition  to  see  God,  or  be  blessed  in  him. 
That  depraved  temper  averts  it  from  him ;  the  steady  bent 
of  its  will  is  set  another  way,  and  'tis  a  contradiction  that 
any  {in  scnsu  composilo)  should  be  happy  against  their 
wills,  i.  e.  while  that  aversion  of  will  yet  remains.  The  un- 
righteous banish  themselves  from  God,  they  shun  and  hate 
his  presence.  Light  and  darkness  cannot  have  communion. 
The  sun  doth  but  shine,  continue  to  be  itself,  and  the  dark- 
ness vanishes,  and  is  fled  away.  When  God  hath  so  de- 
termined, that  only  the  pure  in  heart  shall  see  him;  that 
without  holiness  none  snail ;  he  lays  no  other  law  upon 
milioly  souls,  than  what  their  own  impure  nature  lay  upon 
themselves.  If  therefore  it  should  be  inquired.  Why  niay 
not  the  unrighteous  be  subjects  of  this  blessedness,  see 
God,  and  be  satisfied  with  his  likeness,  as  well  as  the 
righteous  ?  the  question  must  be  .so  answered,  as  if  it  were 
inquired.  Why  doth  the  wood  admit  the  fire  to  pass  upon 
it,  sutler  its  flames  to  insinuate  themselves  till  they  have 
introduced  its  proper  form,  nnd  turned  it  into  their  own 
likeness ;  but  we  see  water  doth  not  so,  but  violently  re- 
sists its  first  approaches,  and  declines  all  commerce  with 
it?  The  natures  of  these  agree  not.  And  is  not  the  con- 
trariety here  as  great  1  We  have  then  the  qualified  subject 
of  this  blessedness,  and  are  next  to  consider  this  blessed- 
ness itself 


CHAPTER  III. 

The  nature  of  Ihia  I)les3ediiefl9,  propounded  unto  consideralion,  in  tlie  (hn'e 
ingrcdienlfl  (Iifire  niontion«d)  whereof  it  consiata.  I.  Vision  of  God's  face. 
2.  Assimilation  to  him  3.  The  satisfaction  resulting  thonco-  These  ptu- 
pounded  to  be  considered.  1.  Absolutely  and  sinely  each  by  lUelf    2.  Rola- 


Now  for  the  nature  of  this  bles.sedness,  or  the  inquiry 
wherein  it  lies,  so  far  as  the  text  gives  us  any  account  of 
it,  we  are  invited  to  turn  our  thoughts  and  discourse  to  it. 
And  we  have  it  here  represented  to  us  in  all  the  particulars 
that  can  be  supposed  to  have  any  nearer  interest  in  the 

c  Matt.  XXV.    1  (>>r.  vi.    l»a.  iii.    Bzok.  xviii. 

d  Numb.  xii.  8.    Ezek,  i  as     Exod.  xxxiv.  xxxv.  die. 


business  of  blessedness,  or  to  be  more  intimate  and  intrin- 
sical  theretmto.  For  (the  beatific  object  supposed)  what 
more  can  be  necessary  to  actual,  complete,  formal  blessed- 
ness, than  the  sight  of  it,  an  adaptation  or  assimilation  to 
it,  (which  is  nothing  else  but  its  being  actually  commvmi- 
cated  and  imparted  to  the  soul,  its  being  united  and  made 
as  it  were  one  with  it,)  and  the  complacential  fruition  the 
soul  hath  of  it  so  communicated,  or  having  so  transformed 
it  into  itself 

And  these  three  are  manifestly  contained  in  the  text :  (the 
beatific  object  being  involved  with  them :)  the  first  in  the 
former  cause,  "  I  shall  behold  thy  face ;"  the  second  and 
third  in  the  latter,  "  I  shall  be  satisfied  with  thy  likeness ;" 
where,  being  made  like  to  God  hath  been  discovered  to  be 
supposed  ;  and  the  satisfaction,  the  pleasant  contentful  re- 
lishes consequent  thereto,  plainly  expressed.  We  shall 
therefore  have  stated  the  entire  nature  of  this  bles,sedness 
in  the  handling  of  these  three  things; — vision  of  the  face 
of  God, — participation  of  his  likeness,  and — satisfaction 
therein. 

And  I  shall  choose  to  consider  them,  1.  Absolutely,  and 
singly,  each  by  itself  2.  Relatively,  in  the  mutual  respects 
(by  way  of  influence  and  dependence)  they  may  be  tbund 
to  have  towards  each  other. 

Therefore  first,  in  the  absolute  consideration  of  them 
severally,  we  begin  with. 

First,  the  vision  of  God's  face,  where — the  object,  the 
face  of  God,  and — the  act  of  seeing  and  beholding  it,  are 
distinctly  to  be  spoken  to. 

1.  The  face  of  God,  the  object  of  this  vision,  which  is 
his  glory  represented,  otfered  to  view.  And  this  object  or 
exhibited  glory  is  twofold : — 1.  Sensible,  such  as  shall 
incur  and  gratify  (after  the  resurrection)  the  bodily  e)'e — 
2.  Intellectual,  or  intelligible;  that  spiritual  glory  that 
only  comes  under  the  view  and  contemplation  of  the  glo- 
rified mind. 

1.  A  sensible  glory  (to  begin  with  what  is  lower)  is 
fitly  in  our  way  to  be  taken  notice  of,  and  may  well  be 
comprehended  (as  its  less  principal  intendment)  within  the 
significancv  of  the  expression ;  the  face  of  God.  So  in- 
deed it  doth  evidently  signify,  Exod.  xxxiii.  11.  And  if 
we  look  to  the  notation  of  the  word,  and  its  frequent  use 
as  applied  to  God,  it  may  commodiously  enough,  and  will 
often,  be  found  to  signify,  in  a  larger  and  more  extended 
sense,  any  aspect  or  appearance  of  God.  And  though  it 
may  be  understood,  ver.  23.  of  that  chapter,  to  signify  an 
overcoming  .spiritual  glory,  as  the  principal  thing  there 
intended,  such  as  no  soul  dwelling  in  flesh  could  behold, 
without  rending  ihe  vail,  and  breaking  all  to  pieces;  yet, 
even  there  also,  may  such  a  degree  of  sensible  glory  be 
secondarily  intended,  as  it  was  not  consistent  with  a  state 
of  mortality  to  bo  able  to  bear.  And  supposing  the  other 
expression,  "  Thy  likeness,"  to  signify,  in  any  part,  the 
objective  glory  saints  are  to  behold;  it  is  verj'  capable  of 
being  extended  so  far,  as  to  take  in  a  sensible  appearance  of 
glory  also,  which  it  doth  in  these  worils,ii  "  The  similitude 
of  the  Lord  shall  he  behold:"  yet  even  that  glory  also  was 
transformative  and  impressive  of  itself:  Moses  so  long 
conversed  with  it,  till  he  became  incapable,  for  the  present, 
of  converse  with  men,  as  you  know  the  story  relates. 

Such  a  glory  as  this,  though  it  belong  not  to  the  being 
of  God,  yet  it  inay  be  some  umbrage  of  him,  a  more  sha- 
dowy representation,  as  a  man's  garments  are  of  the  man, 
which  is  the  allusion  in  that  of  the  Psalmist,'  Thou  art 
clothed  with  majesty  and  honour  :  Thou  coverest  thyself 
with  liglit  as  with  a  garment.  And  inasmuch  as  that  spi- 
ritual iiodv  (f  Ihe  house  not  made  with  hands)  wherewith 
the  blessed  are  to  be  clothed  upon,  must  then  be  under- 
stood to  have  its  proper  sensitives  powers  and  organs^ 
refined  to  that  degree,  as  may  be  agreeable  to  a  state  of 
glory;  so  must  these  have  their  suitable  objects  to  con- 
verse with.  A  faculty  without  an  object,  is  not  possible 
in  nature,  and  is  aluigelher  inconsistent  with  a  state  of 
blessedness.  The  bodies  of  saints  will  beh  raised  in  glory, 
fashioned  like  Christ's  glorious  body;  must  bear  the 
image  of  the  heavenly;  nnd  this  will  connaturalize  them 
to  a  region  of  glory,  render  a  surrounding  sensible  glory 
necessary  and  natural  to  them,  their  own  element :  they 

respon- 


Chap.  III. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


199 


will,  as  it  were,  not  be  able  to  live  but  amidst  such  a 
glory.  Place  is  conservative  of  the  body  placed  in  it,  by 
its  suitableness  there.  Indeed  every  created  being  (inas- 
much as  it  is  not  self-sufficient,  and  is  obliged  to  leech  in 
continual  refreshings  from  without)  must  always  have 
somewhat  suitable  to  itself  to  converse  with,  or  it  presently 
languishes.  By  such  a  harmony  of  actives  and  passives, 
the  world  consists  and  holds  together.  The  least  defect 
thereof  then,  is  least  of  all  supposable  in  the  state  of  bless- 
edness. The  rays  of  such  a  glory  have  often  shone  down 
into  this  lower  world.  Such  a  glory  we  know  showed  itself 
upon  the  Mount  Sinai ;  afterwards  often  about  the  taber- 
nacle, and  in  the  temple  ;  such  a  glory  appeared  at  our 
Saviour's  birth,  baptism,  and  transfiguration  ;  and  will  do 
at  his  expected  appearance  ;  which  leaves  it  no  unimagin- 
able thing  to  us,  and  shows  how  facile  it  is  to  God  to  (do 
that  which  will  then  be,  in  some  sort,  necessary)  create  a 
glory  meet  for  the  entertainment  and  gratification  of  any 
such  faculty,  as  he  shall  then  continue  in  being.     But, 

2.  The  intellectual  glory,  that  which  perfected  spirits 
shall  eternally  please  themselves  to  behold,  calls  for  our 
more  especial  consideration. i  This  is  the  glory  that  ex- 
cel leth,  h j-perbolical  glory,  as  that  expression  imports ;  such, 
as  in  comparison  whereof,  the  other  is  said  to  be  no  glory : 
as  the  apostle  speaks,  comparing  the  glory  of  the  legal  with 
that  of  the  evangelical  dispensation ;  where  the  former  was, 
we  must  remember,  chiefly  a  sensible  glory,  the  glory  that 
shone  upon  Moimt  Sinai ;  the  latter  a  purely  spiritual 
glory ;  and  surely,  if  the  mere  preludes  of  this  glory,  the 
primordia,  the  begi7i7iing!i  of  it,  the  glory — yet  shining  but 
through  a  glass,  (as  he  there  alsospeaksof  this  glory,)  were 
so  hyperbolically  glorious,  what  will  it  be  in  its  highest 
exaltation,  in  its  perfected  state  Ik  The  apostle  cannot 
speak  of  that,  but  with  hvperbole  upon  hyperbole  in  the 
next  chapter.  As  thou:;h  he  would  heap  up  words  as 
high  as  heaven  to  reach  it,  and  give  a  just  account  of  it. 
Things  are  as  their  next  originals.  This  glory  more  im- 
mediately rays  forth  from  God,  and  more  nearly  represents 
hira.  'Tis  his  more  genuine  production.  He  is  styled  the' 
Father  of  glory  :  every  thing  that  is  glorious  is  some  way 
like  him,  and  bears  his  image.    But  he  is  as  well  the™ 

i  VTrtpBa\\u"i!ris  [!of  i){.    2  Cor.  iii.  10. 

l!  K>i9'  v!TCfffa\i]t'  £1,-  vnspffAiif.    2  Cor.  iv.  17. 


..-bold  disputes  and  tie- 
^tiing  wliat  we  liave  nnw-  under  con- 
tlie  ver>' springs  of  the  piitid  conceit-s 


n.  wjierein  somewhat  to  animadvi 

nnitjons  of  tlie  scliolastic  ceneratjon,  toi 

Eideration     Some  of  whose  writings  sepL. 

(there  not  wunline  those,  tliat  are  olficious  enougli  to  ser\'e  the  illiterate,  in 

accommoda'ine  tilings  of  that  liind  to  their  genius  and  language)  so  greedily 

imhihed  hy  modern  enthusiasts. 

'Tis  a  question  much  agitated  among  the  school-men,  Wliether  llie  Divine 
essence  be  exhibited  to  the  view  of  the  blessed  in  lieaven,  in  itself  immedi- 
ately, or  by  the  intervention  of  any  created  likeness  or  similitude?  Had  it 
been  agreed  to  forbear  looking  within  this  vail,  (the  rude  aUempt  whereof, 
rather  rends  than  draws  it  aside, and  to  shut  up  all  discourse  of  this  kind)  in  a 
modest  awful  silence  :  or  had  the  adventures  some  have  made  been  foolish  only, 
not  pernicious,  this  present  labour  had  been  spar&l.  But  when  men  speak  or 
thmgs  above  their  reach,  not  to  no  purpose  barely,  but  to  very  bad,  what  tli.^y 
say  ought  to  be  considered.  The  Divine  essence,  say  the  Thomists,  (and  The 
Scotists  here  di.!agree  not,)  is  itself  immediately  united  to  the  iufellecl  nf  the 
blessed  m  ratione  Speciei  mtPlligibUis,  so  as  there  is  no  place  tbr  any  inter- 
vening likeness,  or  representation,  Jpsa  Divina  psscnlia  est,  qncr  videlur  et 
quo  videlur.  Thmn.  Sum.  vrima  parte,  o.  12  Art.  2.  3.  cimtr.  Genres,  c.  15 
Now  Ihey  assert  concerning  the  specir<:  inleUigibilen,  in  general,  that  they  have 
not  Locum  oJyecti,  inteUectitmem  terminantes;  (which  they  make  the  place 
and  office  of  the  verbum  mentis  per  iutcllcclionem  productvm ;)  but  formtj; 
tantum  et  actus  prirui :  and  that  the  understanding  so  acts  by  them,  as  fire 
by  Its  proper  form.  Thrrm.  Sum.  prima  parte,  q.  85.  Art.  2.  (the  contrary 
whereto  is  asserted  by  ScotU3  in  1.  SerUent.  distinct.  3  a.  6.)  Yea,  and  Ca- 
jet,  affinns  l.  p.  q.  76.  Art.  2.  That  the  intellect  and  the  intelligible  species 
are  more  one  than  the  matter  and  form  in  the  compositum.  For,  saitli  he,  {or 
to  that  purpose,  not  having  him  now  at  hand,)  the  matter  is  not  turned  into  the 
form,  nor  e  contra,  but  the  intellect,  which  is  in  itself  mere  power,  doth,  in 

fenere  intelhgibiti.  turn  into  its  very  intelligible  object ;  and  the  intelligi- 
te  obiect  Itself  is  after  a  certain  manner  imbibed  in  the  intellect.    So  Le- 
de.'nna  de  Bivin.  perfect,    q.  3.  Art.  5.  umim  transit  in  aliud,  exquo  se- 
1  sit  allni.    And  hence,  say  they,  applj-ing  this  doctrine 


ilia 


quitur,  quod 

to  the  present  purpose 

inejffabili  diviner  e^st 

gTMm.  gcil.  intellecrus  crratuf  facfii-v  bens „ ...„     ^,.tc..io.u„  t« 

Tisinne  bealiflca,  est  potenlla  jam  ieificata,  per  lumen  gloria:     Cajet 


I  modu] 
•lleclu  cream.  Jit  un 

•rabiti  tnodo.    Inteltectus 


prima  pa 
atei    ■ 
glor 


:  Q.  12   .4r 


Ledes   q.  6.  Art.  s.    For  besides  Ibis  immedi 

Itself  OTth  the  intellect,  they  assert  a  lumen 

cannot  be  per- 


of  the  ni'     .  .    _ 

., „n  arcirlent  superadded,  without  which  the  ^„,.,.,^.  .,^  ,„,- 

formed  :  which  alditional  the  Scotists  reject  Some,  though  they  admit  it, 
think  the  vision  may  be  without  it,  and  that  it  doth  not  implicare  contra- 
alctionem.  visiovem  htatificam  fieri  sine  lumine  sloriic,  cum  sola  speciali 
Dei  auxilio,  quod  item  asserunt  multi  es  scholasticis,  Palud  in  4  aisr  49 
g.  1.  Art.  3.  Cone'.  2.  Thom.  de  Argent,  q.  2.  Art.  1.  Major,  a  i  Henr 
„„„>,*.,  ,   rr., — .  ,  .  .  ,„    ,..  .   ^.„  J  jj^j.,  3  jj^  onvphr.  de    ■  ' 


quolibet.  7.  Zumel.  1.  p.  g  12  Art.  5.     .  ,    .    ^.,.„^.., .  „„  . 

'  -^  paenitentia.    Whether  there  be  nny  verbum  creatum,  the  product  of 

.  » T^         .         .  j.._j.j     nil  opinion 

why 


teilection,  the  Thomis 
is,  that  there  is  none, 
he  conceives  thetB  c 


Beati  nonfomumt  verbum  in  videndo 


Father  of  spirits,  as  the  Father  of  glory  ;  and  that  glory 
which  is  purely  spiritual,  hath  most  in  it  of  his  nature  and 
image  :  as  beams  but  in  the  next  descent  from  the  body  of 
the  sun.  This  is  his  unvailed  face,  and  emphatically,  the 
divine  likeness.  Again,  things  are  as  the  faculties  which 
they  are  to  exercise  and  satisfy ;  this  glory  must  exercise 
and  satisfy  the  noblest  faculty,  of  the  most  noble  and  ex- 
cellent creature.  Intellectual  nature,  in  the  highest  im- 
provement 'tis  capable  of  in  a  creature,  must  here  be  gra- 
tified to  the  uttermost ;  the  most  enlarged  contemplative 
power  of  an  immortal  spirit  finds  that  wherein  it  termi- 
nates here,  with  a  most  contentful  acquiescence.  'Tis  true 
it  must  be  understood  not  totally  to  exceed  the  capacity 
of  a  creature,  but  it  must  fully  come  up  to  it.  Should  it 
quite  transcend  the  sphere  of  created  nature,  and  surpass 
the  model  of  a  human  understanding,  (as  the  Divine  glory 
undoubtedly  would,  did  not  God  consider  us  in  the  manner 
of  exhibiting  it  to  our  view,)  it  would  confound,  not  sat- 
isfy. A  creature  even  in  glory  is  still  a  creature,  and  must 
be  treated  as  such.  After  the  blessed  God  hath  elevated 
it  to  the  highest  pitch,  he  must  infinitely  condescend;  it 
cannot  otherwise  know  or  converse  with  him.  He  must 
accommodate  his  glory  to  the  weaker  eye,  the  fainter  and 
more  languid  apprehensions,  of  a  poor  finite  thing.  I  had 
almost  said,  nothing ;  for  what  is  any  creature,  yea,  the 
whole  creation  in  its  best  state,  compared  with  the  I  AM, 
the  being  (as  he  justly  appropriates  to  himself  that  name) 
the  All  in  All  1  We  must  be  careful  then  to  settle  in  our 
own  thought  such  a  state  of  this  glory,  (in  forming  that 
indeterminate  notion  we  have  now  of  it,)  as  may  render  it 
(though  confessedly  above  the  measure  of  our  present  im- 
derstandings  as  to  a  distinct  knowledge  of  it)  not  mani- 
festly incompetent  to  any  created  understanding  whatso- 
ever, and  as  may  speak  us  duly  shy  of  ascribing  a  deity  to 
a  worm,  of  affixing  any  thing  to  the  creature  which  shall 
be  founci  agreeing  to  the  blessed  God  himself  alone.  Their 
expressions  therefore  who  over-magnily  (even  deify)  the 
creature  assumed  into  glory,  must  be  heard  and  read  with 
caution  and  abhorrency,  as  the  high-swelling  words  ot 
blasphemous  vanity."  Is  it  not  enough  that  perishing 
wretches,  that  were  within  one  hand's  breadth  of  hell,  are 

Deo,  sed  phis  vitletit  qiiam  vcrbo  creato  dicerc  possum nam  beatus 

per  visionem  heatam  quamvis  non  videat  infinite  videt  tamcn  it-Jin/tum 

(which  i.:  till  ir  great  argument  against  any  intelligible  species  :)  and  be 

further  adds,  sicut  visio  Dei,  quas  est  in  ipso  Deo,  habet  pro  principio  et 
specie  intelligibili  ipsam  divinam  Essentiam,  et  pro  fermino  ipsani  Di- 
viiinm  E.isenrip.in  :  sir  risio  beatorum  ejtt  ita  supernatu rails,  et  divini  or- 
dinis.  et  participatio  diviner  risionis  ita  perfecta.  nt  ipsa  etiam  liabeat  pro 
principio  et  specie  intelligibili.  divinam  Essemiani.  et  pro  termino  sive 
verba  producto,  ipsanie!  divinam  Essentiam.  So  rhat  the  principrj  and  term 
of  this  vision  are  owned  to  be  notliine  else  but  the  suiiple  Diviuo  essence.  Con- 
cerning the  formal  act  iuelf.  it  is  much  dispund.  wlieilior  the  creature's  in- 
tellect do  at  all  effectually  concur  In  it.  or  whether  God  himselfbe  not  the  only 
efficient  or  agent  in  this  vision.  Some  .stick  not  to  aHiriii  (he  latter,  Marsil. 
in  3.  q.  1.  Patud  in  t.  disl.  49,  q  l.  Art.  2.  Ufferciite  Ltdefrmii.)  and  say 
plainly,  that  the  action  of  the  inferior  agent  wholly  ceases,  and  the  superior 


nly. 


!  Ma: 


:  the 


r/II/awtr.ii   X.;/J'. 


-poi  roi.  ec;v 


ively  spoken  of  the  state  of  glory  :) 
while  they  are  eagerly  contending  i 
rioiisly  labouring  to  evplicale  the  in 
destroy  the  sulnect  of  the  (ineation. 
hole,  dispute  Ihtmselv) 


_  .  (thoitfh  this  be  not  distinct- 

inil  wh.it  doth  this  amount  to?  but  tiiat 
niut  the  saints'  blessedness,  and  too  cu- 
iiiier  of  their  seeing  Goil,  they  unawares 
1(1  deny  that  they  see  him  at  all ;  and  so 

into  a  worse  than  paganisli  infidelitv. 
of  the  passages  aliu 


.void  the  charge  of  as  intoleralil 
e  onlv  tn  disrnver.  and  nut  In  drtf 
tnvihi-  loo  niiirb  liohln.-a=  of  nil- 


which  it  is  my  biisi 
in  this  controversy 

tore  it.     And  here  ii-.i   t -i-i   ,.ii  ( li-'  ;i!t-ii:-ilil\-  ni"  \i  N.it    '1,.  ■    ■:ii   r,  .•,•,  i  ,,!,.,. 

the  inlellirilile  si..,;,  .  i        ,  ,  •       '  '  r  '  -  ,:,   ,      i     l  :       ■   ,    i  ■:      ,      ,- 

senceis  saidtoS,'  i  :  :       ■  •■  ■        ■  ■  :    :     ^     -.,,.;  i.  .   ■  ;  ,.- 

cies.     2  That  tli,'  ni-'ll-jil  ' i,  -    ,:■  'l..-  !,i..|ri.-.  ,.r  ,,!,;,,,•.•:  ;  i|,e 

intellect,  become  on,'  aiiolhtr  ;  do  not  n  main  di^dncl  thini's  tliu'eil  lint  are 
identified  3  That  hence  m  iiiiderstandiiig  God,  the  intellect  is  deified  and 
becomes  God.  which  naturally  follows  from  the  two  former,  and  is  moreover 
expressly  asserted  in  plain  words.  What  need  is  there  to  press  this  doctrine 
cfiuences  ^  or  how  can  it  look  worse  than  it  doth  already,  with 
Nor  can  I  apprehend  which  way  it  should  be  made  look 


with  hard  c  .  . 
its  owp  natural  fare 
better.    For  should  i 


the  usual  sense  of  the  in 


I  be  understood  according  tn 


to  ijiat  favo 
rii>atetic  maxim,  inteltectus.  infelligendo,  sit  ~t... 
ifestly  to  have  precluded  itself  That  maxim  is  wont 
lat  the  mtejiect  becomes  that  which  it  understands 
on  the  species  or  hkeness  of  its  obiect.  the  repre.«en- 
.  when  I  form  in  my  mind  the  notion  of  a  mountain, 
's  an  ideal  or  spiritual  mountain  :  it  becomes  that 
?  exception  too  than  I  shall  now  insist  < 


Thciindei-standine,  tiyits 
of^that  interpretation,  i.  e.  It  tieeoi 


i  his  likeness,  bis  iilea,  bis  , 


•200 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  III. 


saved,  except  they  De  also  deified  too '!  that  they  become 
happy,  unless  they  also  become  gods  ■?  The  distance  even 
of  a  glorified  creature  from  the  glorious  God,  is  still  infi- 
nitely greater,  than  between  it  and  the  silliest  worm,  the 
minutest  atom  of  dust. 

And  by  how  much  more  we  shall  then  know  of  his 
glory,  so  much  more  shall  we  understand  that  distance. 
Yet  as  he  shall  then  enlarge  the  capacity  of  the  soul  he 
glorifies  to  a  very  vast  comprehension,  so  shall  the  exhibi- 
tion of  his  glory  to  it  be  fully  adequate  to  its  most  enlarged 
capacity.  They  are  as  yet  but  obscure  glimmerings  we 
can  have  of  this  glory ;  but  so  far  as,  without  too  bold  cu- 
riosity, we  may,  and  wherein  Scripture  light  will  give  us 
any  pre-apprehension  of  it,  let  us  consider  awhile  the  na- 
ture and  the  excellency  of  it.  We  cannot  indeed  consider 
these  separately ;  for  we  can  no  sooner  understand  it  to 
be  glory,  than  we  conceive  it  excellent :  gloiy,  in  the 
proper  notion  of  it,  being  nothing  else  but  resplendent  ex- 
cellency, the  lustre  of  excellency,  or  real  wonh  made  con- 
suicuous.  Yet  as  there  is  an  excellency  conceivable  in 
'he  nature  of  it,  that  excellency  whereof  it  is  the  splen- 
dour and  brightness;  so  we  must  conceive  a  peculiar  ex- 
cellency of  that  very  radiation,  that  splendour  itself, 
wherewith  it  shines  unto  blessed  souls.  In  its  very  nature 
it  is  the  brightness  of  divine  excellencies;  in  its  present 
appearance,  it  shines  in  the  highest  excellency  of  that 
brightness ;  in  its  nature  it  excelleth  all  things  else ;  in  its 
present  exhibition,  compared  with  all  its  former  radia- 
tions, it  excelleth  itself 

As  to  the  nature  of  this  glory,  'tis  nothing  else  but  the 
conspicuous  lustre  of  divine  perfections.  We  can  only 
guide  our  ))resent  conceptions  of  it,  by  the  discovery  God 
hath  already  given  us  of  himself,  in  those  several  excel- 
lencies of  his  being,  the  great  attributes  that  are  convertible 
and  one  with  him.  When  Moses  besought  him  for  a  .sight 
of  his  glory,  he  answers  him  with  this,  "  I  will  proclaim 
my  name  before  thee."  His  name,  we  know,  is  the  col- 
lection of  his  attributes.  The  notion  therefore  we  can 
hence  form  of  this  glory,  is  only  such  as  we  may  have  of 
a  large  volume  by  a  brief  synopsis  or  table;  of  a  magni- 
ficent fabric,  by  a  small  model  or  platform;  a  spacious 
country,  by  a  little  landscape.  He  hath  here  given  us  a 
(rue  representation  of  himself,  not  a  full ;  such  as  will  se- 
cure our  apprehensions,  being  guided  thereby,  from  error, 
not  from  ignorance.  So  as  they  swerve  not  in  apprehending 
this  glory,  though  they  still  fall  short.  We  can  now  apply 
our  minds  lo  contemplate  the  several  perfeclions  which  the 
blessed  God  assumes  to  himself,  and  whereby  he  describes 
to  us  his  own  being;  and  can  in  our  thoughts  attribute 
them  all  lo  him,  though  we  have  still  but  low  defective 
conceptions  of  each  one.  As  if  we  could  at  a  distance 
distinguish  the  streets  and  houses  of  a  great  ciiy;  but 
every  one  appears  to  us  much  less  than  it  is.     We  can  ap- 

That  our  very  kiii>«lr(lsi'  of  Hod  mint  bo  Oml  loo'  .>r  woulil  tlipy  ilisnvni  !l,nl 


saints'  knowird; i   '  i     mr    lr'..'U" i 1 1 -     1.1-    <  ...il       Ifii  .. 

holinosa.  the  IiUl-ih.^.:../!  li.i.i  in  -ii.  n  ill  .111 >,  11111..1  Ik'  ..1.  lu.j  U.ivv  'u.,-., Ill  til.  11 
would  it  1)0  to  uac  tliat  scripture  langiia;:!;.  and  s|iocik  of  ihosG  under  the 
names  of  God's  image  or  likeness,  when  nimilintde  and  idrnlity  are  notions 
BO  vastly  disagreeing:  and  since  a  saints'  knowledge  and  holiness  here  and  in 
heaven  differ  but  in  degree  i  they  can  be  here  on  earth,  nothine  but  Goil  dwell- 
ing  in  them.    And  supposin?  that  Scotiis  have  better  defended  than  his  ad- 


subntaneo  of  the  soul  should  he  a 
do  we  Ihink  III  - 

Wl liii-  III' 


nark 


.  _  and  its  faculty  God?    Whence,  then. 
Iinvo  fetched  their  admired  imnsenfleT 


and  Iheure  inter,  Ihal  lie  cannot  (».■  wen  liy  unv  created  species  ui  llie  tlorilied 
state,  where  he  is  to  be  8e«u  sicuti  i'i(.  But  could  we  cunteut  ourselves  with 
a  modest  interpretation  of  these  words,  and  understand  them  to  speak  not  of  a 
jtartnj  but  of  a  similitude  only,  between  God's  knowledire  and  oure,  nor  of  an 
absolute  omnimodous  similitude,  but  ciinipamtive  only  :  that  is.  that  comparing 


r  sliiill  so  far  excel  this,  that  i 
of  God  as  wo  are  knoWT 
shell  apiimach  s 


r  fulii 
comparison  the 

and  as  ho  is  ;  ii -      -, , 

suoakably  nearer  to  his  most  j,.  rl,  it  know  I,  .If,,  ut  lis,  and  the  truth  of  the 
tjnne,  ttiait  our  present  kuo\^ledL'"  ilulli  ei  can:  by  such  en  interpreta- 
tion wo  are  east,  upon  no  such  diflicuities  For  admit  that  no  siweies 
can  represent  God  as  he  is  in  the  highest  sense  of  these  words  :  yet 


prehend  somewhat  of  whatsoever  he  reveals  to  be  in  him- 
self; yet  when  all  is  done,  how  little  a  portion  do  we  take 
up  of  him  I  Our  thoughts  are  emptv  and  languid,  strait 
and  narrow,  such  as  diminish  and  'limit  the  Holy  One. 
Yet  so  far  as  our  apprehensions  can  correspond  to  the 
discovery  he  affords  us  of  his  several  excellencies,  we  have 
a  present  view  of  the  Divme  glory.  Do  but  strictly  and 
distinctly  survey  the  many  perfections  comprehended  in 
his  name,  then  gather  them  up,  and  consider  how  glorious 
he  is  I  Conceive  one  glory  resulting  from  substantial 
wisdom,  goodness,  power,  truth,  justice,  holiness,  that  is, 
beaming  forth  from  him  who  is  all  these  by  his  very  es- 
sence, necessarily,  originally,  infinitely,  eternally,  with 
whatsoever  else  is  truly  a  perfection.  This  is  the  glory 
blessed  souls  shall  behold  for  ever. 

For  the  excellency  of  it,  'tis  called  by  way  of  discrimi- 
nation," "  The  excellent  glory."  There  was  glory  put 
upon  Christ  in  the  transfiguration ;  of  which,  when  the 
apostle  speaks,  having  occasion  to  mention  withal  the  glory 
of  heaven  itself,  from  whence  the  voice  came  ;  he  adds  to 
this  latter,  the  distinguishing  note  of  the  excellent.  He 
himself  was  eye-witness  of  the  honour,  and  majesty,  and 
glory,  which  the  Lord  Jesus  then  received;  but  beyond 
all  this,  the  glory  from  whence  the  voice  came,  was  the 
rexcellent  or  stately  glory,  as  the  word  imports.  'Tis  a 
great  intimation  how  excellent  a  glory  this  is,  that  'tis  said 
to  be  a  glory  lyet  to  be  revealed;  as  if  it  had  been  said, 
whatever  appearances  of  the  Divine  glories  are  now  offered 
to  your  view,  there  is  still  somewhat  undiscovered,  some- 
what behind  the  curtain,  that  will  outshine  all.  You  have 
not  seen  so  much,  but  you  are  still  to  expect  unspeakably 
more.  Glory  is  then  to  shine  in  its  noon-day  strength  and 
vigour :  'tis  then  in  its  meridian.  Here,  the  riches  of 
glory  are  to  be  displayed,  certain  trea,sures  of  glory,  the 
plenitude  and  magnificence  of  glory.  We  are  here  to  see 
him  as  he  is ;  to  know  him  as  we  are  known  of  him. 
Certainly,  the  display  of  himself,  the  rays  of  his  discovered 
excellency,  must  hold  proportion  with  that  vision,  and  be 
therefore  exceeding  glorious.'  'Tis  the  glory  Christ  had 
with  the  Father  beibre  the  foundations  of  the  world  were 
laid  ;  into  the  vision  and  communion  whereof  holy  souls 
shall  now  be  taken,  according  as  their  capacities  can  ad- 
mit :  that  wherewithal  his  great  achievements  and  high 
merits  shall  be  rewarded  eternally;  that  wherewith  he  is 
to  be  glorified  in  heaven,  in  compensation  of  having  glo- 
rified his  Father  on  earth,  and  finished  the  work  whereto 
he  was  appointed.  This  cannot  but  be  a  mo.st  transcendent 
glory.  'Tis  in  sum,  and  in  the  language  of  the  text,  the 
glory  of  God's  own  face,  his  most  aspeciable,  conspicuous 
glory.  Whose  transforming  beams  are  productive  of  the 
glory  impressed,  the  next  ingredient  into  this  blessedness, 
which  will  presently  come  lo  be  spoken  of,  after  we  have 
given  you  some  short  account  of, 

reasoninp  to  the  contrary?  "  There  can  be  no  created  representation  of  God 
'•-■'•nri  cs/l  aiii  iinale  lo  the  vision  the  blessed  have  of  him  ;  but  they  see  moi« 

!  ,:i  iiii>  If,  atrd  n  presentation  can  contain,  for  they  see  injinitvm,  (hough 
^.1  i-!jii>iU'.  Fur  Ikiw  must  we  understand  the  inJinUum  they  are  said. to 
.,1  .■\liiierialU  iir  Iniiually?  Must  we  understand  by  it  him  that  is  infinite 
mil) .  or  ua  he  13  inlinite  ?  If  it  bo  seid  the  latter,  thai  is  to  say  they  sec  iryl- 
nilf  too  If  the  fomier  only,  do  not  saints  on  earth  see  {viz.  mentally,  which 
is  the  vision  we  are  speaking  of)  him  who  is  infinite,  in  their  present  slate, 
where  it  is  acknowledged  the  knowledge  is  by  species. 

Yet  would  1  not  hence  conclude  that  the  know  ledge  saints  shell  have  of  God 
hereafter  shall  be  by  species ;  for  mv  .1,  -icn  in  all  this  is  but  to  discover  (he 
vani(y  of  too  positive  and  definitnr  cynn  tmns  coiiceming  it,  beyond  the 
measure  of  God's  revelation,  ami  tin  du,  len  ,,1,1.  ar  and  unentanglen  reason. 
All  knowledge  hath  been  thougiil  f,,  I"  l,>  a— innlation,  i.  e.  by  receiving  the 
species  or  images  of  the  things  kni,\v  n  .-^i,  tin-  niiellecl  is  not  really  turned 
into  the  tilings  which  it  iinderstamis,  but  onlj  receives  their  species,  wherewith 
it  is  united  so  closely,  that  it  is  tliercfbro  said  to  be  like  to  tneni.  Virtuosi  of 
France,  confer.  65. 

one  way  or  other  it  lintb  lieen  iudged  necessary  tlie  mind  should  be  ftimished 
with  such  itnases  „l  fl,„  iliins  it  is  sni.l  In  imderstHnd  ;  winch  llierefore  some 
titiM.  iliniielit  r ..,,.,..,,.'.  ..111.  T.  Ml. ell,  ,1  1.1  -.  I...  i.iiiilK  :  iitliers  by  a  sei?arate 
,.,1.',.",.  •.,,  ,..  .,,  I,;  .■,.,,.  .    |.,.,,   I'...     I,-...!..   i..,.i  liiiiiselfi  others  one 

.. ,111111. .11  11  1.  "    ..  ,.'.    .    ■■  ..■:  ■'.    ...I...      -..  iii.'i-...  iisnblynecessary 

It  hiiili  1 r. .  k..i..  .1  IN'.  II.  .11.. II  1 1 1.1 1  111.  ,. 111,.,,  lit'  ttiniisiiing  the  mind 

Willi  11 aie>  ul  llie  Ihiiit!.  lo  lie  uii.l,r»lu,..l,  .lioidd  W  i  erfonned  by  one 

or  other.  If  any  clearer  cxiilicalion  can  be  given,  or  better  way  lussiened.  of 
the  soul's  knowing  things,  it  cannot  but  lie  welcome  lo  rational  men  But 
I  see  no  necessity  or  reason  it  should  have  a  specmcally  distinct  way  of 
knowing  here  and  in  heaven.  Much  less  that  we  should  imagine  to  our- 
selves such  a  one  as  lo  that  other  stale,  as  is  altogether  unaccounlable  and 
cnpuble  of  no  rational  e.xplication  ;  ami  reckon  it  much  more  licoining  lo  be 
silent,  than  on  pretence  of  any  mysteriousnoss  in  (he  Ilungs  we  discourse  ot, 
to  talk  absurdly  and  unintelligibly  about  Oiem  A  confessed  ignorance  in  this 
case  is  becoming,  to  say  with  that  great  apostle.  It  doth  not  appear  what  ye 
shall  be ;  but  to  conclude  and  define  such  mutters,  is  siiiely  iifofcw  Trap  o  del 

o  S  Pet  i.  17.  p  MtylXiTftirit. 

q  1  Pet  iv.  13.  r  John  ivii. 


Chap.  IV. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


201 


2.  The  act  of  beholding:  the  vision  or  intuition  itself, 
by  which  intervening  the  impression  is  made.  Glory 
seems  to  carry  in  it  a  peculiar  respect  to  the  visive  power  ; 
(whether  corporeal  or  mental,  as  it  is  itself  of  the  one  kind 
or  the  other;)  'tis  something  to  be  contemplated,  to  be 
looked  upon.  And  being  to  transmit  an  impression  and 
consequent  pleasure  to  another  subject,  it  must  necessarily 
be  so,  it  can  neither  transform  nor  satisfy  but  as  it  is  be- 
held. And  here  the  sensitive  intuition  I  shall  not  insist 
on,  as  being  less  intended  in  the  text,  and  the  discourse 
of  it  less  suitable  to  such  as  with  a  spiritual  mind  and 
design  set  themselves  to  inquire  into  the  nature  of  the 
saints'  blessedness.  Yet,  as  this  is  the  most  noble,  com- 
prehensive, quick,  and  sprightly  sense,  so  is  the  act  of  it 
more  considerable,  in  the  matter  of  blessedness,  than  any 
other  of  the  outward  man,  and  the  most  perfect  imitation 
of  the  act  of  the  mind  ;  whence  also  this  so  often  borrows 
the  name  of  the  other,  and  is  called  seeing.  'Tis  an  act 
indeed  very  proper  and  pertinent  to  a  state  of  glory.  By 
how  much  more  any  sensible  object  is  glorious,  (supposing 
the  sciisorivm  to  be  duly  disposed  and  fortified,  as  must  be 
here  supposed,)  so  much  is  it  the  fitter  object  of  sight ; 
hence  when  we  would  express  a  glorious  object,  we  call  it 
conspicuous ;  and  the  less  glorious  or  more  obscure  any 
thing  is,  the  less  visible  it  is,  and  the  nearer  it  approaches 
to  invisibility,  whence  that  saying  in  the  common  phi- 
losophy," "  To  see  blackness  is  to  see  nothing."  "What- 
soever a  glorified  eye,  replenished  with  a  heavenly  vitality 
and  vigour,  can  fetch  in  from  the  many  glorified  objects 
that  encompass  it,  we  must  suppose  to  concur  to  this  bless- 
edness. Now  is  the  eye  satisfied  with  seeing,  which  be- 
fore never  could. 

But  'tis  intellectual  sight  we  are  chiefly  to  consider 
here,  that  whereby  we  see  him  that  is  invisible,  and  ap- 
proach the  inaccessible  light.  tThe  word  here  used,  some 
critics  tell  us,  more  usually  signifies  the  sight  of  the  mind. 
And  then,  not  a  casual,  superficial  glancing  at  a  thing,  but 
contemplation,  a  studious,  designed  viewing  of  a  thing 
when  we  solemnly  compose  and  apply  ourselves  thereto; 
or  the  vision  of  prophets,  or  such  as  have  things  discovered 
to  them  by  divine  revelation,  (thence  called  chozim,  seers,) 
which  imports  (though  not  a  previous  design,  yet)  no  less 
intention  of  mind  in  the  act  itself  And  so  it  more  fitly 
expresses  that  knowledge  which  we  have,  not  by  discourse 
and  reasoning  out  of  one  thing  from  another,  but  by  im- 
mediate iatuition  of  what  is  nakedly,  and  at  once,  offered 
to  our  view,  which  is  the  more  proper  knowledge  of  the 
blessed  in  heaven.  They  shall  have  the  glory  of  God  so 
presented,  and  their  minds  so  enlarged,  as  to  comprehend 
much  at  one  view ;  in  which  respect  they  may  be  said,  in 
a  great  degree,  to  know  as  they  are  known,  inasmuch  as 
the  blessed  God  comprehends  all  things  at  once,  in  one 
simple  act  of  knowing.  Yet  that  is  not  to  be  understood 
as  if  the  state  of  glory  should  exclude  all  ratiocination, 
more  than  our  present  state  doth  all  intuition  ;  (for  first  and 
indemonstrable  principles  we  see  by  their  own  light,  with- 
out illation  or  argument;)  nor  can  it  be  inconvenient  to 
admit,  that  while  the  knowledge  the  blessed  have  of  God, 
is  not  infinite,  there  may  be  use  of  their  discursive  faculty 
with  great  fruit  and  pleasure.  "Pure  intuition  of  God 
without  any  mixture  of  reasoning,  is  acknowiedged  (by 
such  as  3  re  apt  enough  to  be  over-ascribing  to  the  creature) 
peculiar  to  God  alone.  But  as  the  blessed  God  shall  con- 
tinually afford  (if  we  may  speak  of  continuity  in  eternity, 
which  yet  we  cannot  otherwise  apprehend)  a  clear  dis- 
covery of  himself,  so  shall  the  principal  exercise  and  fe- 
licity of  the  blessed  soul  consist  in  that  less  laborious  and 
more  pleasant  way  of  knowing,  a  mere  admitting  or  enter- 
taining of  those  free  beams  of  voluntary  light,  by  a  grateful 
intuition ;  which  way  of  knowing,  the  expression  of  sight, 
or  beholding,  doth  most  incline  to,  and  that  is,  we  are  sure 
the  ordinary  language  of  Scripture^  about  this  matter. 


9  Ariat.  in  3.  Meteoroloe.  Cap.  de  Iride. 

u  Cognoacere  Deum  clare  et  intuitive  eat  proprium  et  natuiale  aoU  Deo,  aicut 


CHAPTER  IV. 

The  second  ingredient  into  this  blessedness  considered,  Assimilation  lo  Givl, 
or  his  flory  imprest  Svheroin  it  consists,  discovered  in  sundry  propositions. 
Tlie  third  ingredient.  The  satislUction  and  pleasure  wliich  results,  staled 
and  opened. 

And  now,  upon  this  vision  of  the  blessed  face  of  God, 
next  follows,  in  the  order  of  discourse. 

The  soul's  perfect  assimilation  unto  that  revealed  glorj-, 
or  its  participation  thereof;  (touching  the  order  the  things 
themselves  have  to  one  another,  there  will  be  consideration 
had  in  its  proper  place  ;)  and  this  also  must  be  considered 
as  a  distinct  and  necessary  ingredient  into  the  state  of 
blessedness  we  are  treating  of  Distinct  it  is,  for  though 
the  vision  now  spoken  of  doth  include  a  certain  kind  of 
assimilation  in  it,  as  all  vision  doth,  being  only  a  reception 
of  the  .species  or  Likeness  of  the  object  seen  ;  this  assimi- 
lation we  are  to  speak  of,  is  of  a  very  different  kind.  Thai, 
is  such  as  affects  only  the  visive  and  cognitive  power,  ami 
that  not  with  a  real  change,  but  intentional  only,  nor  for 
longer  continuance  than  the  act  of  seeing  lasts;  but  this, 
is  total,  real,  and  permanent.  And  surely  it  is  of  equal 
necessity  to  the  soul's  blessedness,  to  partake  the  glory  of 
God,  as  to  behold  it ;  as  well  as  to  have  the  Divine  likeness 
imprest  upon  it,  as  represented  to  it.  After  so  conta- 
gious and  overspreading  a  depravation  as  sin  hath  diffused 
through  all  its  powers,  it  can  never  be  happy  without  a 
change  of  it.->  very  crasis  and  temper  Ihroughout.  A  dis- 
eased, ulcerous  body  would  take  little  felicity  in  gay  and 
glorious  sights :  no  more  would  all  the  glory  of  heaven 
signify  to  a  sick,  deformed,  self-loathing  .soul. 

It  must  therefore  be  all  glorious  within,  have  the  Divine 
nature  more  perfectly  commmiicated,  the  likeness  of  God 
transfused  and  wrought  into  it.  This  is  the  bles.sed  work 
begun  in  regeneration;  but  how  far  it  is  from  being  per- 
fected, we  may  soon  find  by  considering,  how  far  short  we 
are  of  being  satisfied  in  our  present  state,  even  in  the  con- 
templation of  the  highest  and  most  excellent  objects.  How 
tasteless  to  our  souls  are  the  thoughts  of  God !  How  little 
pleasure  do  we  take  in  viewing  over  his  glorious  attributes ! 
ihe  most  acknowledged  and  adorable  excellencies  of  his 
being !  And  whereunto  can  we  impute  it  but  to  this,  that 
our  spirits  are  not  yet  sutficiently  connaturalized  to  them  1 
Their  likeness  is  not  enough  deeply  instamped  on  our 
.>:ouls.  Nor  will  this  be,  till  we  awake.  When  we  see 
better,  we  shall  become  better  :  when  he  appears,  we  shall 
be  like  him,  for  we  shall  see  him  as  he  is.  But  do  we 
indeed  pretend  to  such  an  expectation'?  Can  we  think 
what  God  is,  and  what  we  are  in  our  present  state,  and 
not  confess  these  words  to  carry  with  them  an  amazing 
sound  "  we  shall  he  like  him  !"  How  great  a  hope  is  this ! 
How  strange  an  errand  halh  Ihe  gospel  into  the  world ! 
How  admirable  a  design !  to  transform  men  and  make 
them  like  God  !  Were  the  dust  of  the  earth  turned  into 
stars  in  the  firmament,  were  the  most  stupendous  poeti- 
cal transformations  assured  realities ;  what  could  equal 
the  greatness  and  the  wonder  of  this  mighty  change  1  Yea, 
and  doth  not  the  expectation  of  it  seem  as  presumptuous, 
as  the  issue  itself  would  be  strange  1  Is  it  not  an  over-bold 
desire;  too  daring  a  thought;  a  thing  unlawful  to  be 
affected,  as  it  seems  impossible  to  be  attained  1  It  must 
be  acknowledged  there  is  an  appearance  of  high  arrogance 
in  aspiring  to  this,  to  be  like  God.  And  the  very  wish  or 
thought  of  being  so,  in  all  respects,  were  not  to  be  enter- 
tained without  horror.  'Tis  a  matter  therefore  that  requires 
some  disquisition  and  explication,  wherein  that  impressed 
likeness  of  God  consists,  which  must  concur  to  the  saints' 
blessedness.  In  order  hereunto  then  take  the  following 
propo.'iitions : 

Prop.  1.  There  is  a  sense  wherein  to  be  like  God  is 
altogether  impossible,  and  the  very  desire  of  it  the  most 
horrid  wickedness.  The  prophet  in  the  name  of  God 
charges  the  proud  prince  of  Tyre  with  this,  as  an  inexpi- 
able arrogance,  that  he  did  set  his  heart  as  the  heart  of 
God ;  and  upon  this  score  challenges  and  enters  th  e  lists  with 

est  proprium  igni  calefacere  et  soh  illumiiiare.    Ledesm.  de  di^in.  perfect,  q.  8. 
Art.  7. 
I  MatU  V.  8.  Heb.  xii.  H. 


202 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


CBAt.  IV 


him :  Come,  you  that  would  fain  be  taken  for  a  god, 
I'll  make  a  sorry  god  of  thee  ere  I  have  done ;  "  Because 
thou  hast  set  thy  heart  as  the  heart  of  God,  I  will  set  those 
upon  thee,  that  shall  draw  their  swords  against  the  beauty 
of  thy  wisdom,  and  that  shall  defile  thy  brightness  :  And 
what !  Wilt  thou  yet  say  in  the  hand  of  him  that  slayeth 
thee,  I  am  a  god"!  Thou  shalt  be  a  man  and  no  god,  in 
the  hand  of  him  that  slayelh  ihee  ; — I  have  spoken  it,  sailh 
the  Lord  God.  He  will  endure  no  such  imitation  of  him, 
as  to  be  rivalled  in  the  point  of  his  Godhead.  This  is  the 
matter  of  his  jealousy;  t  "  They  have  moved  me  to  jca- 
iou.sy  with  not-God,"  so  'tis  shortly  and  more  smartly 
spoken  in  the  original  text.  And  see  how  he  display's  his 
threats  and  terrors  hereupon  in  the  following  verses.  This 
was  the  design  and  inducement  of  the  first  transgression, 
to  be  as  gods.  And  indeed  all  sin  may  be  reduced  hither. 
What  else  is  sin  (in  the  most  comprehensive  notion)  but 
an  undue  imitation  of  God  1  an  exalting  cf  the  creature's 
will  into  a  supremacy,  and  opposing  it  as  .such  to  the  Di- 
vine !  To  sin,  is  to  take  upon  us,  as  if  we  were  supreine, 
and  that  there  were  no  Lord  over  us;  'lis  to  assume  to 
ourselves  a  deity,  as  if  we  were  under  no  law  or  rule ;  as 
he  is  not  under  any,  but  what  he  is  to  himself  Herein, 
to  be  like  God,  is  the  very  core  and  malignity  of  sin. 

2.  There  is  a  just  and  laudable  imitation  of  God,  a  like- 
ness to  him,  that  is  matter  of  command,  praise,  and  pro- 
mise, as  wherein  both  the  duty,  excellency,  and  blessedness 
of  the  rea.sonable  creature  doth  consist;  and  which  is  in 
some  re.spect  inseparable  from  the  nature  of  man.  'We 
are  required  to  be  followers  of  God,  as  dear  children,  imi- 
tators tlie  word  is.  David  is  commended  as  a  man  after 
God's  own  heart;  though  but  now  we  saw  in  another, 
with  what  disdain  and  indignation  it  was  resented,  that  he 
did  set  his  heart  as  the  heart  of  God.  The  <i  new  crea- 
ture, the  new  man,  the  first-fruits,  as  he  is  called,  the 
flower  of  creation,  is  made  after  God.  Saints  expect,  upon 
the  assurance  of  his  word,  to  be  more  fully  like  him,  as 
we  see  in  the  text,  and  parallel  places.  Yea,  man  was 
made  at  first  with  a  concreate  similitude  to  God,  which 
we  know  was  the  counsel  of  heaven,  and  the  result  and 
issue  of  that  counsel.  Gen.  i.  2G,  27.  This  is  evident 
enough  in  itself,  and  needs  no  more  words.  But  to  make 
a  further  step  in  this  business,  observe  next, 

3.  There  can  be  no  allowable  imitation  of  any  one,  but 
with  an  exception  as  to  some  peculiarities  that  may  belong 
to  his  special  station,  relation,  and  other  circumstances  of 
the  condition  in  which  he  is ;  or  with  limitation  to  such 
things  as  are  of  common  concernment  unto  both.'  'Tis 
commonly  observed  how  naturally  a  people  form  their 
manners  and  fashions  to  the  example  of  the  prince ;  and 
there  is  no  well-disposed  ruler,  but  would  take  it  well, 
to  be  imitated  in  things  that  are  of  common  concern- 
ment to  him  and  his  subjects,  that  is,  that  concern  him, 
not  as  he  is  a  king,  but  as  he  is  a  man,  or  a  Christian.  To 
behold  the  transforming  power  of  his  own  example,  where 
it  is  such  as  begets  a  fair  and  unreproachful  impress  ;i' 
how  his  virtues  circulate,  (his  justice,  temperance,  love  of 
relision,)  and  produce  their  likeness  among  his  people ; 
'twill  be  a  glory,  and  cannot  but  be  resented  with  some  de- 
light. We  cast  an  honour  upon  them  whom  we  imitate; 
for  we  acknowledge  an  excellency  in  them,  (which  is  all 
that  honouring  imports  in  the  first  notion  of  it,)  and  that 
naturally  is  received  with  pleasure.  But  now,  should  sub- 
jects  aspire  to  a  likeness  to  their  prince,  in  the  proper  ap- 
pendages and  acts  of  sovereignly;  and  because  he  is  a 
glorious  king,  they  will  be  such  too ;  and  assume  the  pe- 

a  Exfk.  xxviij.  6—10. 

b  OtMit.  xxxii.  21.  c  Eph.  i.  5. 1'l^riTni.  d  Join.  i.  18.    Eph.  iv.  24, 

e  Ro?i^  ad  cxemplum  totiis  componiliirorbis. 

f  Nam  facfifo  reef  bonus  iirinccpa  thcicndo  docet.  Cumniie  sic  imperio  max- 
ini.i".,  nvomiibi  major  est,    \v\\,ma  PntiTriiliis.  lUim.  Hist.  1,  2. 

s  LitiT  Deum  rt  crea'iiram  iiibil  .-si  oommiiiii. 

li  Miilirt  pniin  m'tdis  diri  rot  iKisftiiiu  -limilcs  Doo ;  n\m  sprund'm  virtutpm, 
et  ^iii'ti'Mtinin,  facta*;  riiiia  in  ipHit  psr  virtiLS  ot  ^apicntia  noil  facta:  alim  in 
qimniiiMi  solum  viviiiil.  iiiii  ille  suinmp  or  primo  vivit;  alim  in  quantum  sunt, 
quill  illf     niitn I  priinitus  est.    Aug.  80  ;  queaL  p.  (mibi)  2U. 

k  I'    M  iliiM  .1-  ']■■  rnpiiitione  Dei 

I  H'M'i ^  li  ivr  (iHttainwd  and  declaimed  against  so  unworthy  thougbts  of 

Gfid.  1'  ' ''-  Vii-'i.  tii'7  I  (inpaTof  ofArtiiXuiii.  npprjr'n'  tb'.n'i.  ni'a*£«  ffaoKt, 
*c.  MaximiH  ■ryr.  nisscrt.  I.  The  same  author  warns  us  to  lake  hocij.  that 
we  ascribe  to  Onil,  Mirf  ficycrdii,  ftrirc  \p',tita,  fiTjTC  ff\ij/ia,  /iijrt  uAAo  Tl 
iiXijf  iraf^of.    Ibid. 

Hnto  which  purpose  is  that  deejintate  disticli  of  Homer.  '0"  yap  otrov,  &c. 
^"^  '^'^^  -  '--  of  V\my,  Clua  prtpter  eJJUiletn  Dei  formtonmif- qtUBrcre; 
.  applied  by  Zanch  de  opcribita  Dei.    And  wc  1 


culiar  cognizances  of  regality ;  ascend  the  throne,  sway 
the  sceptre,  wear  the  crown,  enact  laws,  &c.  There  cannot 
be  more  of  dulifulness  and  observance  in  the  former  imi- 
tation than  there  is  of  disloyalty  and  trea.son  in  this.  A 
father  is  pleased  to  have  his  son  imitate  him.  withm  such 
limits  before  mentioned  ;  but,  if  he  will  govern  the  family, 
and  fill  up  his  room  in  all  relations,  this  will  never  be 
endured. 

4.  There  are  some  things  to  be  found  in  the  blessed 
God,  not  so  incommunicable  and  appropriate,  but  that  his 
creatures  may  be  said  to  have  some  participation  thereof 
with  him ;  and  so  far,  to  be  truly  like  him.  This  partici- 
pation cannot  be  univocal ;  as  the  nature  of  a  living  crea- 
ture in  general,  is  equal  in  men  and  brutes ;  so,  it  is  a 
self-evident  principle,  that  e nothing  can  he  camman  to  God 
and  an  inferior  bcins;.  Nor  is  it  only  an  equivocal,  a 
participation  of  the  same  name,  when  the  natures  signified 
thereby  are  altogether  diverse;  but  analogical,  inasmuch 
as  the  things  .spoken,  under  the  same  names,  of  God  and 
the  creature,  have  a  real  likeness,  and  conveniency  in  na- 
ture with  one  another:  and  they  are  in  God,  primarily;  in 
the  creature,  by  dependence,  and  derivation :  in  him  es- 
sentially, as  being  his  very  essence;  in  them  but  as  acci- 
dents, (many  of  them,)  adventitious  to  their  beings;  and 
so  while  they  cannot  be  said  to  be  the  same  things  in  them, 
as  in  him,  are  fitly  said  to  be  his  likeness. 

5.  This  likeness,  as  it  is  principally  found  in  man, 
among  all  the  terrestrial  creatures;  so  hath  it,  in  man,  for 
its  seat  and  subject,  his  soul  or  .spiritual part.  The  effects 
of  Divine  wisdom,  power,  goodness,  are  every  where  visible 
throughout  the  whole  creation ;  and  as  there  is  no  effect, 
but  halh  something  in  it  corresponding  to  its  cause,  (where- 
in it  was  its  cause,)  so  every  creature  doth,  some  way  or 
other,  represent  God.  Some  in  virtues,  some  in  life,  some 
inbeingh  only.  The  material  world  represents  him,  as  a 
house  the  builder ;  but  spiritual  beings,  as  a  child  the  fa- 
ther.i  Other  creatures  (as  onei<  fitly  expresses  it)  carry 
his  footsteps;  these,  his  image;  and  that,  not  as  drawn 
with  a  pencil,  which  can  only  express  figure  and  colour ; 
but  as  represented  in  a  glass,  which  imitates  action  and 
motion.  To  give  the  pre-eminence  therefore,!  in  this 
point,  to  the  body  of  man,  was  a  conceit  so  gross,  that  one 
would  wonder  how  it  should  obtain,  at  least  in  the  Chris- 
tian world. 

Yet  we  find  it  expressly  charged  by"i  St.  Auguslin  upon 
the  anthropomorph.ites  oi"  old,  (or  melitonians,  as  he  calls 
them,  from  one  Melito  the  father  of  them,)  not  only,  that 
they  imagined  God  in  a  human  shape,  (which  was  their 
known  conceit.)  but  that  they  stated  God's  image  in 
man,  in  his  body,  not  his  soul.  Nor  are  Van  Helmont's 
fancies,  about  corporeal  likeness,  capable  of  excuse  by  any 
thing,  but  that  they  were  a  dream,  (as  they  are  fitly  styled,) 
and  not  likely  to  impose  upon  the  waking  reason  of  any 
man. 

6.  This  image  or  likeness  of  God  in  the  spirit  of  man, 
representing  what  is  communicable  in  him,  is  either  natural 
or  moral.  There  is  first  a  natural  image  of  God,  in  the 
soul  of  man,  which  is  inseparable  from  it ;  and  which  it 
can  never  "  divest  itself  of  Its  very  spiritual,  immortal 
nature  itself,  is  a  representation  of  his.  Its  intellective  and 
elective  powers  are  the  image  of  what  we  are  constrained 
to  conceive  under  the  notion  of  the  same  powers  in  him. 
Yea,  the  same  understanding,  with  the  memon,'  and  will, 
in  one  .soul,  are  thought  a  lively  resemblance  of  the  » tri- 
une Deity.  But  there  is  further  a  similitude  of  him  in 
respect  of  moral  p  virtues  or  perfections  answering  to 

may  sec  much  of  the  like  import  alleged  by  Natal  Com  lili  i  p.  13  Which 
(by  the  way)  discovers  how  flatly  opposite  the  idoIatr>-  forbidden  in  the  second 
cominaiidmeut,  is  to  the  lipht  of  nature  itself  Which  hath  been  also  the  iuit 
apolnej-  of  the  ancient  patrons  of  the  Christian  cause,  forthe  simplicity  of  their 
woniap  in  this  respect :  and  their  not  imitating  the  pompous  vanity  of  pagan 
iinngeworslijp,  o^'Se  Ofraf  ciKftyai  vtro'^apffiivopcv  ttvat  ra  aya^pOTa.aTS 
ficpip'w  itopurov  Ocov  Kttt  act'tparuv  ftT]  iiay  pa^ovTti.    Origcn  contr.    Cel- 

To  wliicli  jmrpose  sen  at  latge.  Min.  Pelix.  Quod  siniulacnmi  Tleo  (ingamt 


in  ronnis  honiinis  non  animtmi  esse  imaginem  Dei :  Aug  (if  it  lie  Angus 
tine's)  lib.  de  haTpsibus.    Hep  Dr.  t'barlpton  of  his  image  of  Gml  in  man, 

11  Est  Ili'i  similitiido  qniedani.  qtiam  nemo  \iven8.  nisi  cum  vita  exult :  quam 
haliet  homo  pt  volptis,  et  nolens.  &c.    Betnaid.  de  >ita  Solitar. 

o  n.  Aug.  (fnsf)  lib.  10  de  Trlnitat. 

p  8eA  est  fljia,  ruagis  Deo  propinqua.  similitudo.  qus  in  vtrlutibuB  consistit. 


Chap.  IV. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


what  we  conceive  in  him,  under  that  notion  ;  his  wisdom, 
(so  far  as  it  hath  the  nature  of  a  moral  virtue,)  his  mercy, 
truth,  righteousness,  holiness,  &c.  These  two  kinds  or 
parts  (as  they  may  be  called)  of  the  Divine  impress  upon 
the  spirits  of  men,  are  distinguished  by  some  (I  see  not 
how  properly)  by  the  distinct  names  of  image,  denoting 
the  former,  and  similitude  the  latter;  answering,  as  is 
thought,  to  two  Hebrew  words  of  the  like  import ;  <:  but 
the  things  themselves  are  evidently  enough  distinct, 
viz.  what  perfects  the  nature  of  man  in  gen-ere  pkysico, 
as  he  is  such  a  particular  being  in  the  universe ;  and 
what  perfects  him,  in  geiierc  morali,  as  he  is  considerable  in 
reference  to  a  law  or  rule  guiding  him  to  blessedness,  as 
his  end. 

7.  'Tis  a  likeness  to  God  in  respect  of  those  moral  ex- 
cellencies or  perfections,  that  is  especially  considerable  by 
us,  in  reference  to  our  present  purpose ;  as  more  immedi- 
ately relating  to  the  soul's  blessedness  in  God.  By  the 
former  it  hath  a  potentiality,  by  the  latter  a  habitude,  in 
reference  thereunto.  Or  (to  use  terms,  more  liable  to  com- 
moQ  apprehension)  by  the  former  it  hath  a  remoter  capa- 
city, by  the  latter  a  present  fitness;  or,  as  the  apostle 
expresses  it,  is  made  meet  to  be  partaker  of  the  inheritance 
of  the  saiats  in  light,  t.  e.  considering  this  likeness  as  be- 
gtm  in  the  soul. 

8.  Besides  what  is  thus  (in  the  sense  before  expressed) 
communicable  between  God  and  man,  there  are  some 
things  so  peculiarly  appropriate  to  God,  as  that,  in  respect 
of  them,  there  can  be  no  formal  likeness  in  the  creature  : 
and  it  would  be  impious  boldness  to  aspire  thereto.  Many 
things  of  this  kind  might  be  mentioned ;  I  shall  only  in- 
stance in  two,  wherein  there  is  a  manifest  competition  of 
the  apostate  world  with  him  ;  and  which  are  therefore  more 
relative  to  practice  :  his  sovereign  authority,  and  his  inde- 
pendency. In  these,  while  men  affect  to  imitate,  they 
wickedly  affront  him.  And  here  is  the  great  controversy 
between  the  glorious  God  and  the  degenerous  children  of 
men.  Every  man  would  catch  at  a  Godhead,  and  either 
assume  it  to  himself,  or  cast  it,  many  times,  upon  other 
creatures  viler  and  more  ignoble  than  himself ;  snatch  the 
reigns  of  government  out  of  God's  hand,  and  exalt  their 
own  wills  into  an  absoluteness,  as  liable  to  control  from 
none;  place  and  settle  their  dependence  on  their  own  M'il, 
power,  fortitude,  industry ;  or,  if  that  be  a  more  hopeless 
course,  (for  they  often  find  an  entire  Godhead  too  much  for 
one  creature,  and  are  therefore  constrained  to  parcel  it  out 
among  many,)  place  their  confidence  and  expectations  m 
something  else  without  them ;  do  often  that  ridiculous 
thing,  so  worthy  to  be  hooted  at,  make  the  congested  dirt 
of  the  earth  their  trust,  ('the  righteous  shall  laugh  at  him, 
and  say,  Lo!  this  is  the  man  that  trusted  in  riches,)  their 
wealth  their  strong  tower;  which  only  the  name 'of  the 
Lord  is  to  his  righteous  ones.  Yel,  all  the  while,  self  is 
the  centre  and  end  in  which  all  must  meet  and  terminate. 
This  at  last  carries  away  the  a.ssumed  fictitious  deity. 
And  this  thing,  that  is  thus  now  made  like  God,  is  an  idol, 
(which  indeed  signifies  so  much,)  and  this  imitation  of  him' 
wicked  idolatry  ;  than  which  nothing  more  debases  a  rea- 
sonable soul,  or  divests  man  of  himself,  that  till  they  re- 
dress this,!  they  give  no  proof  of  their  being  men.  This 
assimilation  of  ourselves  to  God  is  very  remote  then  from 
being  a  perfection;  it  is  a  most  reproachful  deformity 
as  we  know  imitations,  if  they  be  visibly  affected,  and 
strained  too  far,  are  always  thought  ridiculous  by  wise 
men. 

9.  Though,  in  respect  of  these  incommunicable  things, 
there  cannot  be  a  proper,  formal,  immediate  similitude  to 
God;  yet,  there  ought  to  be  a  correspondency;  which 
must  be  measured  and  estimated  by  the  consideration  of 
his  state,  and  ours;  whence  it  will  appear,  that  what  so 
properly  appertains  to  him,  and  what  ought  to  correspond 
thereto  in  us,  do  agree  to  each,  upon  one  and  the  same 
intervening  reason. 

For  instance,  is  he  absolutely  supreme  inasmuch  as  he 

q  mm  dSs  Zanch. 

r  Psiil.  lii.  6,  7. 

8  ba.  xlvi.  8. 

t  Tlies,  Salmu.  de  Deo  immonso. 


203 

is  the  first  being  ■?  the  correspondent  impression  with  us, 
and  upon  the  same  reason,  must  be  a  most  profound,  hum- 
ble self-subjection,  disposing  our  souls  to  constant  obedi- 
ence to  him.  Again,  is  he  simply  independent,  as  being 
self-sufficient  and  all  in  all  1  the  impression  with  us  must 
be  a  nothingness,  and  self-emptiness,  engaging  us  to  quit 
ourselves,  and  live  in  him.  This  is  the  only  conformity  to 
God,  which  with  respect  to  his  incommimicable  excellen- 
cies, our  creature-state  can  admit.  It  may  be  also  styled  a 
likeness  to  him,  being  a  real  conformity  to  his  will  con- 
cerning us,  and  his  very  nature  as  it  respects  us.  We  may 
conceive  of  it,  as  of  the  likeness  between  a  seal  and  the 
stamp  made  by  it ;  especially,  supposing  the  inequality  of 
parts  in  the  seal  to  be  by  the  protubertmcy  of  what  niust 
form  the  signature.  In  that  case  there  would  be  a  like- 
ness, aliqiuittmis,  that  is,  an  exact  correspondency ;  but 
what  would  then  be  convex  or  bulging  out  in  the  seal, 
would  be,  as  we  know,  concave  or  hollow  in  the  impres- 
sion. Such  is  the  proportion  between  sovereignty  and  sub- 
jection, between  self-fulness  and  self-empliness.  Whereas 
a  similitude  to  God,  in  respect  of  his  communicable  per- 
fections, is  as  that  between  the  face  and  its  picture,  where 
no  such  diffeience  is  wont  to  appear. 

10.  Assimilation,  or  conlbrmity  to  God,  in  both  these 
respects,  composes  that  excellent  frame  of  moral  perfections, 
which  the  Divine  glory,  beheld,  impresses  upon  the  soul ; 
and.  which  immediateiy  conduces  lo  its  satisfaction  and 
blessedness.  I  say,  mural  perfection,  because  that  only  is 
capable  of  being  impressed  by  the  intervening  ministry  of 
our  own  miderstanding  ;  viz.  by  its  vision,  intimated,  as 
was  formerly  observed,  in  that  of  the  apostle.  "We  shall 
he  like — for  we  shall  see  him,"  &c.  Its  natural  perfections 
are  antecedent  and  presupposed,  therefore  not  so  fitly  to  be 
understood  here.  And  I  say,  both  these  ways ;  for,  as  we 
cannot  form  an  entire  idea  of  God,  without' taking  in,  to- 
gether, his  perfections  of  both  sons,  communicable  and  in- 
communicable, (the  former  whereof  must  serve  instead  of 
a  genus ;  the  latter  of  a  differentia,  in  composing  the 
notion  of  God  ;<■)  so  nor  wil.  his  impress  on  us  be  entire, 
without  something  in  it  respecting  both,  in  the  senses 
already  given.  What  it  will  contribute  to  future  bles.sed- 
ness,  we  shall  shortly  see,  in  its  place,  when  we  have  made 
a  brief  inquin,'  (which  is  the  next  thing,  according  to  our 
order  proposed)  concerning, 

Thirdly,  The  satisfaction  that  shall  hence  accrue.  Where 
it  will  not  be  besides  our  purpose,  to  lake  some  notjf  e  of  the 
significancy  of  tiie  word.  And  not  to  insist  on  its  affinity 
to  the  word  used  for  swearing,  or  rather,  being  sworn," 
(which,  an  oath  being  the  end  of  controversies,  and  be- 
yond which  we  go  no  further,  nor  expect  more,  in  way  of 
testifying,  would  the  more  fitly  here  represent  to  us  the 
soul  in  its  non-ultra;  having  attained  the  end  in  all  its 
motions  and  contentions.)  its  equal  nearness  to  the  word 
signifying  the  number  of  seven,  is  not  altogether  unworthy 
observation.  That  number  is,  we  know,  often  used  in 
Scripture,  as  denoting  plentiiude  and  perfection  ;  and  God 
hath,  as  it  were,  signalized  it,  by  his  rest  on  the  seventh 
day  :"•  and  if  this  were  not  designedly  pointed  at  here 
in  the  present  use  of  this  word,  (as  it  must  be  acknow- 
ledged to  be  frequently  used  where  we  have  no  reason  to 
think  it  is  with  such  an  intendment)  it  may  yet  occasion 
us  to  look  upon  the  holy  soul  now  entered  into  the  eternal 
sabbath,^  the  rest  of  God:  which  (secluding  all  respect  to 
that  circumstance)  is,  yet,  the  very  substance  and  true  no- 
tion of  the  thing  itself,  (to  the  consideration  whereof  I  now 
pass,)  under  the  word  held  forth  to  us.  For  this  satisfac- 
tion is  the  soul's  rest  in  God :  its  perfect  enjoyment  of  the 
most  perfect  good  ;  the  expletion  of  the  whole  capacity  of 
its  will ;  the  total  filling  up  of  that  vas;t  enlarged  appetite ; 
the  perfecting  of  all  its  desires  in  delight  and  joy.  Now 
delight  or  joy  (for  they  differ  not,  save  "that  the  latter  word 
is  thought  something  more  appropriate  to  reasonable  na- 
ture) is  filly  defined,  the  rest  of  the  desiring  faculty  in  the 
thing  desired.y  Desire  and  delight  are  but  two  acts  of  love, 

X  Erit  ibi  vpre  maximum  Sabbatum,  noii  habens  vesperam.  quod  commenda- 
vit  Dominus^  in  prirnis  operibus  mundi ;  ut  it-dtur,  el  requiem  die  Septimo 


204 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  V. 


diversified  only  by  the  distance  or  presence  of  the  same 
object :  which,  when  'tis  distant,  the  soul,  acted  and 
prompted  by  luve,  desires,  moves  towards  it,  pursues  it ; 
■when  present  and  attained,  delights  in  it,  enjoys  it,  stays 
upon  it,  satisfies  itself  m  it,  according  to  the  measure  of 
goodness  it  iinds  there.  Desire  is  therefore  love  in  motion  ; 
delight  is  love  in  rest.  And  of  this  latter,  delight  or  joy. 
Scripture  evidently  gives  us  the  notion,'  he  will  rejoice 
over  thee  with  joy,  (unto  which  is  presently  added  as  exe- 
getical,)  he  will  rest  in  his  love ;  which  resting  can  be  but 
the  same  thing  with  being  satisfied.  This  salisfaclion 
then  is  nothing  else  but  the  repose  and  rest  of  the  soul 
amidst  infinite  delights;  its  peaceful  acquiescence,  having 
attained  the  ultimate  term  of  all  its  motions,  beyond  which 
it  cares  to  go  no  further ;  the  solace  it  finds  in  an  ade- 
quate, full  good ;  v/hich  it  accounts  enough  for  it,  and 
beyond  which,  it  desires  no  more  ;  reckons  its  state  as  good 
as  it  can  be,  and  is  void  of  all  hovering  thoughts,  (which 
perfect  rest  must  needs  exclude,)  or  inclination  to  change. 
And  so  doth  this  being  satisfied,  not  only  generally  signify 
the  soul  to  be  at  rest ;  but  it  specifies  that  rest ;  and  gives 
us  a  distinct  account  of  the  nature  of  it.  As,  that  it  is  not 
a  forced,  violent  rest;  such  as  proceeds  from  a  beguiled 
ignorance,  a  drowsy  sloth,  a  languishing  weakness,  or  a 
desire  and  hope  of  happiness,  by  often  frustrations  baffled 
into  despair,  (to  all  which,  the  native  import  and  propriety 
of  that  word  satisfaction  doth  strongly  repugn.)  But  it 
discovers  it  to  be  a  natural  rest ;  I  mean,  from  an  internal 
principle.  The  soul  is  not  held  in  its  present  state  of  en- 
joyment by  a  strong  and  violent  hand ;  but  rests  in  it  by 
a  connaturalness thereunto  ;  is  attempered  to  it,  by  itsown 
inward  constitution  and  frame.  It  rests  not  as  a  descend- 
ing stone,  intercepted  by  something  by  the  way,  that  holds 
and  stops  it;  else  it  would  fall  further:  but  as  a  thing 
would  rest  in  its  own  centre;  with  such  a  rest  as  the  earth 
is  supposed  to  have  in  its  proper  place  ;  that,  being  hung 
upon  nothing,  is  yet  unmoved,  ponderilus  librala  mis, 
equally  balmiced  by  its  own  weight  every  way. 

It  is  a  mtional,  judicious  rest ;  upon  certain  knowledge 
that  its  present  state  is  simply  best,  and  not  capable  of 
being  changed  for  abetter.  The  soul  cannot  be  held  un- 
der a  perpetual  cheat,  so  as  always  to  be  satisfied  with 
a  shadow.  It  may  be  so  befooled  for  a  while,  but  if 
it  remain  satisfied,  in  a  state  that  never  admits  of  change, 
that  state  must  be  such,  as  commends  itself  to  the  most 
thoroughly  informed  reason  and  judgment.  It  is  hence  a 
free,  voluntary,  chosen  rest ;  such  as  God  professes  his  own 
to  be  in  Zion  ;'  This  is  my  rest,  here  will  I  dwell,  for  I 
have  desired  it.  It  is  a  complacential  rest,  wherein  the 
soul  abides  steady,  bound  only  by  the  chords  of  love  ;  a 
rest  in  the  midst  of  pleasantness  ;  tThe  Lord  is  my  por- 
tion, the  lots  are  fallen  to  me  in  am.renilalibus ;  it  cannot 
be  more  fitly  expressed  than  amidst  pleasantnesses :  and  this 
speaks  not  only  what  the  Psalmist's  condition  was,  but 
the  sense  and  account  he  had  of  it.  That  temper  of  mind 
gives  us  some  idea  of  that  contentful,  satisfied  abode  with 
God,  which  the  blessed  shall  have.  He  intimates,  how 
undesirous  he  was  of  any  change.  'Their  sorrows  (he  told 
us  above)  should  be  multiplied  that  hasten  after  another 
god.  Hereafter  there  will  be  infinitely  less  appearance  of 
reason  for  anv  such  thought.  Now,  it  is  the  sense  of  a 
holy  soul,  "  Whom  have  I  in  heaven  but  thee  1  and  there 
is  none  I  desire  on  earth  besides  thee  :"  q.  d.  Heaven  and 
earth  yield  not  a  tempting  object,  to  divert  me  from  thee  : 
'tis  now  so,  at  some  times,  when  faith  and  love  are  in  their 
triumph  and  exaltation  (but  the  Lord  knows  how  seldom  !) 
but  much  more  when  we  see  him  as  he  is,  and  are  satisfied 
with  his  likeness!  Ii'.s  a.n  active,  vigorous  rest.  Action 
ebout  the  end  shall  be  perpetuated  here,  though  action 
towards  it  cea.ses.  'Tis  the  rest  of  an  awakened,  not  of  a 
drow.sy,  sluggish  soul;  of  a  soul  satisfied,  by  heavenly 
sensations  and  fruitions,  not  incapable  of  them,  or  that 


iZpptl.  iii.  17. 

bPsal.  xvie  aio'itia. 

d  I  think  it  not  worth  the  while  to  0 
between  the  Thomi^it^  nnrl  Hrntislq)  i 


1  Psal. 


,.  M. 


ra 


Ver.  4 

the  dispute  (so  much  a^tatod 
tes'iednesq  do  forniatty  consist 

Nrlnil,.,!  out  of  its  Itirmal 

lii  ii  II]  lUii  us  happy;  and 
■  I  I  ^^Lihinir- liath  inKnowiiie 

ill  Ml    ami  nil  llie'soijbo  flills' 


hath  Its  powers  bound  up  by  a  stupifying  sleep.  It's  the 
rest  of  hope,  perfected  in  fruition,  not  lost  in  despair  ;  of 
satisfied,  not  defeated,  expectation.  ^Despair  may  occasion 
rest  to  a  man's  body,  but  not  to  his  mind ;  or  a  cessation 
from  further  endeavours,  when  they  are  constantly  found 
vain,  but  not  from  trouble  and  disquiet ;  it  may  suspend 
from  action,  but  never  satisfy.  This  satisfaction  therefore 
speaks  both  the  reality  and  nature  of  the  soul's  rest  in 
glory ;  that  it  rests;  and  with  what  kind  of  rest. 


CHAPTER  V. 

The  relative  consideration  of  these  three  ingredients  of  the  sainta'  blessedness  ; 
where  it  is  propounded  to  show  particularly,  1 .  What  relation  vision  hath  to 
assimilation.  2.  What  both  these  have  to  satisfaction.  The  relation  between 
the  two  former,  inquired  into.  An  entrance  upon  the  much  iarrer  discourse, 
what  relation  and  intluence  the  two  former  have  towards  the  third ;  What 
vision  of  God's  face  or  glory,  contributes  towards  satisfaction,  estimated  from 
the  consideration.  1.  Of  the  object,  the  glory  to  be  beheld;  as  'lis  divine, 
entire,  permanent,  appropriate. 

Thus  far  have  we  viewed  the  parts  or  necessary  concur- 
rence, of  which  the  blessedness  of  the  saints  must  be 
composed  absolutely  and  severally  each  from  other :  we 
proceed, 

Secondly,  To  consider  them  relatively,  viz.  in  the  mu- 
tual re.spects  they  bear  one  to  another ;  as  they  actually 
compose  this  blessed  state.  Wherein  we  shall  show  par- 
ticularly :  1.  The  relation,  by  way  of  influence,  and  de- 
pendence, between  vision  and  assimilation:  and — Be- 
tween both  these  and  the  satisfaction  that  ensues :  which 
latter  I  intend  more  to  dwell  upon  ;  and  only  to  touch  the 
former,  as  a  more  speculative  and  less  improvable  sub- 
ject of  discourse,  in  my  way  to  this. 

1.  First,  It  maybe  considered — What  relation  there  may 
be  between  vision  of  God,  and  assimilation,  or  being  made 
like  to  him;  and  it  must  be  acknowledged  (according  to 
what  is  commonly  observed  of  the  mutual  action  of  the 
understanding  and  will)  that  the  sight  of  God,  and  like- 
ness to  him,  do  mutually  contribute  each  towards  other. 
The  sight  of  God  assimilates,  makes  the  soul  like  unto 
him  ;  that  likeness  more  disposes  it  for  a  continued  re- 
newed vision.  It  could  never  have  attained  the  beatifical 
vision  of  God,  had  it  not  been  prepared  thereto,  by  a  gra- 
dual previous  likeness  to  him.»  For  righteousness  (which 
we  have  shown  qualifies  for  this  blessedness)  consists  in  a 
likeness  to  God  ;  and  it  could  never  have  been  so  prepared, 
had  not  some  knowledge  of  God  introduced  that  confor- 
mity and  yielding  bent  of  heart  towards  him.  For  the 
entire  frame  of  theb  new  man,  made  after  the  image  ofGod, 
is  renewed  in  knowledge.  But,  as  notwithstanding  the 
circular  action  of  the  understanding  and  will  upon  one 
another,  there  must  be  a  beginning  of  this  course  some- 
where, and  the  understanding  is  usually  reckoned  the 
/^yt(iiii/noi',  the  first  mover,  the  leading  faculty  :  so,  notwith- 
standing the  mutual  influence  of  these  two  upon  each 
other,  seeing  hath  a  natural  precedency,  and  must  lead  the 
way  unto  being  like ;  which  is  sufficiently  intimated  in 
the"  text,  "  I  shall  behold  thy  face,"  and  then  "  I  shall  be 
satisfied  with  thy  likeness ;"  and  more  fully  in  that  pa- 
rallel scripture,  "  We  shall  be  like  him,  for  we  shall  see 
him,"  &c.  From  w-hence  also,  and  from  the  very  nature 
of  the  thing,  wc  way  fitly  state  the  relation  of  the  first  of 
these  to  the  second,  to  be  that  of  a  catise  to  its  efl'ect ; 
sight  begets  likeness,  is  antecedent  to  it,  and  productive 
of  it.  That  is,  the  face  or  glorj-  of  God  .seen  ;  that  glory 
in  conjunction  with  our  vision  of  it ;  for  the  vision  ope- 
rates not,  but  according  to  the  efficaciousness  of  the  thing 
.seen  ;  nor  can  that  glory  have  any  such  operation,  but  by 
the  intervention  of  vision.  'Tis  therefore  the  glory  of  God 
.seen,  as  seen,  that  assimilates,  and  impresses  it.s  likeness 

contented,  it  in  not  blessed  ;  and  it  is  by  being  so,  when  it  saith,  "Now  I  am 
flilly  saliified.  I  have  enough.  Ide-sire  no  more." 

a  Wliirh  necessity  of  a  likeness  to  God  to  tlupose  for  the  vision  of  him.  ti 
excellently  i.\nrMjiil  by  a  Platonic  pliilosoplier.  The  Dirine  nature  ro  Demi/, 
whicii  be  aiiilh.  i-i  hable  to  no  sense,  lumn  <i£  rui  ri}S  \i/v\ni  «aXXiraii,  «a< 
(fuOj^diriirwi,  Kill  corpf.)rin-(.ii  \{ii  noii0OTawl.  Kai  lTf)talSvTaTt.it,  nparov 
(t[i  QfiuioTTira,  gic.  is  yet  visible  to  tfiat  in  the  soui,  tchicit  is  most  beaulifui, 
viost  pure,  most  perrpicumts.  most tttibtlme.  most  nobte,  in  respect  (tfaeer- 
tain  simllitiMe  and  cognatUm  that  it  bttvaem  than.  Mu.  Tyr. 

b  Col.  iii.  10. 


Chap.  V. 


THE  BLESSEDNESS  OF  THE  RIGHTEOtTS. 


205 


upon  the  beholding  soul ;  and  so  its  causality  is  that  of  an 
objective  cause,  (which,  whether  it  belong  to  the  efficient 
or  final,  I  shall  not  here  dispute)  that  operates  only  as  it  is 
apprehended :  so  introducing  its  own  form  and  similitude 
into  the  subject  it  works  upon.  Such  a  kind  of  cause 
were  Jacob's  streaked  rods  of  the  production  that  ensued : 
and  such  a  cause  is  any  thing  whatever,  that  begets  an 
impression  upon  an  apprehensive  subject,  by  the  mediation 
and  ministry,  whether  of  the  fancy  or  understanding. — 
This  kind  of  causality  the  word  hath  in  its  renewing, 
transforming  work ;  and  the  sacraments,  wherein  they 
are  causal  of  real  physical  mutations  on  the  subjects  of 
them.  So  much  of  the  image  of  God  as  is  here  impressed 
upon  souls  by  gospel-dispensations,  so  much  is  impressed 
of  his  glory.  The  work  of  grace  is  glory  begun.  And  now, 
as  glory  initial,  and  progressive  in  this  life,  enters  at  the  eye ; 
(^beholding  as  in  a  glass  the  glory  of  the  Lord,  we  are 
changed ;  so  doth  perfect  and  consummate  glory  in  the  other 
life.  For  we  have  no  reason  to  imagine  to  ourselves  any 
alteration  in  the  natural  order  the  powers  of  the  soul  have 
towards  each  other,  by  its  passing  into  a  state  of  glory. 

The  object  seen,  is  unspeakably  efficacious;  the  act  of 
intuition  is  full  of  lively  vigour  ;  the  suiject  was  prepared 
and  in  a  disposition  before ;  and  what  should  hinder,  but 
this  glorious  effect  should  immediately  ensue  f  as  the  sun 
no  sooner  puts  up  his  head  above  the  hemisphere,  but  all 
the  vast  space,  whither  it  can  diffuse  its  beams,  is  presently 
transformed  into  its  likeness,  and  turned  into  a  region  of 
light.  What  more  can  be  wanting  to  cause  all  the  dark- 
ness of  atheism,  carnality,  and  every  thing  of  sin,  forever 
to  vanish  out  of  the  awakening  soul,  and  an  entire  frame 
of  holiness  to  succeed ;  but  one  such  transforming  sight  of 
the  face  of  God  1  One  sight  of  his  glorious  majesty  pre- 
sently subdues,  and  works  it  to  a  full  subjection ;  one  sight 
of  his  purity  makes  it  pure ;  one  sight  of  his  loveliness 
turns  it  into  love ;  and  such  a  sight  always  remaining, 
the  impress  remains  always  actually  (besides  that  it  is  in 
itself  most  habitual  and  permanent,  in  the  soul's  now  con- 
firmed state)  fresh  and  lively. 

The  object  hath  quite  another  aspect  upon  a  wicked  soul, 
when  it  awakes;  and  the  act  of  seeing  is  of  another  kind ; 
therefore  no  such  effect  follows.  Besides,  the  subject  is 
otherwise  disposed ;  and  therefore  as  the  sun  enlightens 
not  the  inward  parts  of  an  impervious  dunghill,  but  it  en- 
lightens air ;  so  the  sight  of  God  transforms  and  assimi- 
lates at  last,  not  a  wicked,  but  it  doth  a  godly,  soul.  That 
which  here  makes  the  greatest  difference  in  the  temper  of 
the  subject  is  love.  I  look  upon  the  face  of  a  stranger  and 
it  moves  me  not;  but  upon  a  friend,  and  his  face  presently 
transforms  mine  into  a  lively  cheerful  aspect.  dAs  an  iron 
sharpens  iron,  so  doth  the  face  of  a  man  his  friend  ;  puts 
a  sharpness  and  quickness  into  his  looks.  The  soul  that 
loves  God,  opens  itself  to  him,  admits  his  influences  and 
impressions,  is  easily  moulded  and  wrought  to  his  will, 
yields  to  the  transforming  power  of  his  appearing  glory. 
There  is  no  resistant  principle  remaining,  when  the  love 
of  God  is  perfected  in  it ;  and  so  overcoming  is  the  first 
sight  of  his  glory  upon  the  awaking  soul,  that  it  perfects 
it,  and  so  his  likeness,  both  at  once.  But  enmity  fortifies 
the  soul  against  him,  as  with  bars  and  doors ;  averts  it 
from  him;  carries  with  it  a  horrid,  guilty  consciousness, 
•which  fills  it  with  eternal  despair  and  rage,  and  inwraps 
it  in  the  blackness  of  darkness  forever. 

2.  Both  the  vision  of  God,  and  likeness  to  him,  must  be 
considered  in  their  relation  to  the  consequent  satisfaction, 
and  the  influence  ihey  have  in  order  thereto.  I  say,  both ; 
for  though  this  satisfaction  be  not  expressly  and  directly 
referred  by  the  letter  of  the  text,  to  the  sight  of  God's  face'; 
yet  its  relation  thereto,  in  the  nature  of  the  thing,  is  suffi- 
ciently apprehensible  and  obvious  ;  both  mediate,  in  respect 
of  the  influence  it  hath  towards  the  satisfying  assimilation ; 
and  immediate,  (which  we  are  now  to  consider,)  as  it  is  so 
highly  pleasurable  in  itself;  and  is  plainly  enough  intima- 
ted in  the  text ;  being  applied,  in  the  same  breath,  to  a 
thing  so  immediately  and  intimately  conjunct  with  this 
vision,  as  we  find  it  is.  Moreover,  supposing  that  likeness 
here  do  (as  it  hath  been  granted  it  may)  signify  objective 


[  Acta  ii.  28.  which  indeed  is  the  Seventy's  reading  of  the  Psalmist's  words. 


glory  also,  as  well  as  subjective,  and  repeat  ivhat  is  con- 
tained in  the  former  expression,  "  the  face  of  God,"  the  re- 
ference satisfaction  hath  to  this  vision  (which  the  re-men- 
tion of  its  object,  though  under  a  varied  form  ot  expres- 
sion, supposes)  will  be  more  express,  therefore  we  shall 
show,  1.  What  the  vision  of  the  Divine  glory  contribiues 
to  the  satisfaction  of  the  blessed  soul,  and  what  felicity  it 
must  needs  take  herein :  which  cannot  but  be  very  great, 
whether  we  respect — the  glory  seen,  the  object  of  this 
vision  ;  or — the  act  of  vision,  or  intuition  itself 

1.  The  object,  the  glory  beheld.  What  a  spring  of 
pleasure  is  here  !  what  rivers  of  pleasures  flow  hence  ! 
"In  thy  presence  (saith  the  Psalmist)  is  fulness  of  joy:  at 
thy  right  hand  are  pleasures  for  evermore.  The  awaking 
soul,  having  now  passed  the  path  of  life,  (draw'n  through 
Sheol  itself,  the  slate  of  deadly-head,)  appears  imme- 
diately in  this  presence ;  and  what  makes  this  presence  so 
joyous,  hut  the  pleasant  brightness  of  this  face  1  To  be 
in  the  presence  of  any  one,  and  before  his  face,  in  con- 
spectu,  are  equivalent  expressions ;  therefore  the  apostle, 
quoting  this  passage,  renders  it  thus,  fThou  hast  filled  me 
with  gladness,  by  thy  countenance  ;  now  in  this  glorious 
presence,  or  within  view  of  the  face  of  God,  is  fulness  of 
joy,  i.  e,  joy  under  satisfaction.  And  the  Apostle  Jude, 
speaking  of  this  pre.sence  under  this  name,  (a  presence  of 
glory,)  tells  as  of  an  s  exceeding  joy,  a  jubilation,  (an 
dyu>Xia<ri5,)  that  shall  attend  the  presentment  of  saints 
there.  The  holy  soul  now  enters  the  divine  hShechinah, 
the  chamber  o.  presence  of  the  great  King,  the  habitation 
of  his  holiness  and  glory,  the  place  where  his  honour 
dwelleth.  Here  his  glory  surrounds  it  with  encircling 
beams;  'tis  beset  with  glory,  therefore  surely  also  filled 
with  joy.  When  the  vail  is  drawn  aside;  or  we  are 
within  the  vail;  in  that  very  presence  whither  Jesus  the 
forerunner  is  for  us  entered,  (through  that  path  of  life,)  O 
the  satisfying  overcoming  pleasure  of  this  sight  !  Now 
that  is  to  us  revealed  or  un vailed  glory,  which  was  hid- 
den before.  Here  the  igloryset  in  majesty,  (as  the  expres- 
sion is,  concerning  the  glory  of  the  temple)  is  presented  to 
view  openly  and  without  umbrage.  God  is  now  no  longer 
seen  through  an  obscuring  medium.  They  are  not  now 
shadowed  glimmerings,  transient,  oblique  glances,  but  the 
direct  beams  of  full-eyed  glory,  that  shine  upon  us.  The 
discovery  of  this  glory  is  the  ultimate  product  of  that  in- 
finite wisdom  and  love,  that  have  been  working  from  eter- 
nity, and  for  so  many  thousand  years,  through  all  the 
successions  of  time,  towards  the  heirs  of  salvation.  The 
Icist  and  complete  issue  of  the  great  achievements,  sharp 
conflicts,  glorious  victories,  high  merits  of  our  mighty 
Redeemer.  All  these  end  in  the  opening  of  heaven  (the 
laying  of  this  glory  as  it  were  common)  to  all  beUevers. 
This  is  the  upshot  and  close  of  that  great  design :  will  it 
not,  think  ye,  be  a  satisfying  glory  1  The  full  blessedness 
of  the  redeemed,  is  the  Redeemer's  reward.  He  cannot 
be  satisfied  in  seeing  his  seed,  if  they  should  be  unsatisfied. 
He  cannot  behold  them  with  content  if  his  heart  tell  him 
not,  that  he  hath  done  well  enough  for  them.  kGod  would 
even  be  ashamed  to  be  called  their  God,  had  he  not  made 
provision  for  their  entertainment  worthy  of  a  God.  'Tis 
the  season  of  Christ's  triumphs,  and  saints  are  to  enter  into 
his  joy.  'Tis  the  appointed  jubilee,  at  the  finishing  of  all 
God's  Works  from  the  creation  of  the  world,  when  he  shall 
purposely  show  himself  in  his  most  adorable  majesty,  and 
wh'en  Christ  shall  appear  in  his  own  likeness ;  (he  appeared 
in  another  likeness  before ;)  surely  glory  must  be  in  its 
exaltation  in  that  day.  But  take  a  more  distinct  account, 
how  grateful  a  sight  this  glory  will  be,  in  these  following 
particulars: 

1.  It  is  the  Divine  glory.  Let  your  hearts  dwell  a 
little  upon  this  consideration.  'Tis  the  glory  of  God,  i.  e. 
the  glory  which  the  blessed  God  both  enjoys  and  affords, 
which  he  contemplates  in  himself,  and  which  rays  from 
him  to  his  saints;  'tis  the  felicity  of  the  Divine  Being.  It 
satisfies  a  Deity,  will  it  not  a  worm  1  'Tis  a  glory  that 
results  and  shines  from  him ;  and  in  that  sense  also  divine, 
(which  here  I  mainly  intend,)  the  beauty  of  his  own  face, 
the  lustre  of  divine  perfections ;  every  attribute  bears  a 

g  Karndmiov  tijs  5o|f?f.  h  Ver.  2^. 


S06 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Caip.  V 


part,  all  concur  to  make  up  this  sflory.  And  here  pre- 
termitting those  which  are  less  liable  to  our  apprehension, 
his  eternity,  immensity,  simplicity,  &c.  (of  which,  not 
having  their  like  in  us,  we  are  the  more  incapable  to  form 
distinct  conceptions,  and  consequently  of  perceiving  the 
pleasure  that  we  may  hereafter,  upon  the  removal  of 
other  impediments,  find  in  the  contemplation  of  them,)  let 
us  bethink  ourselves,  how  admirable  and  ravishing  the 
glory  will  be. 

1.  Of  his  unsearchable  wisdom,  which  hath  glory  pe- 
culiarly annexed  and  properly  belonging  to  it.  Glory  is, 
as  it  were,  by  inheritance,  due  to  wisdom.  iThe  wise  shall 
inherit  glory.  And  here  now,  the  blessed  souls  behold  it 
in  its  first  seat,  and  therefore  in  its  prime  glory :  wisdom, 
counsel,  understanding,  are  said  to  be  with  him ;  as  if  no 
where  else.  Twice  we  have  the  apostle  describing  glory 
to  God,  under  the  notion  of  monly  wise;  which  is  but  an 
acknowledging  him  glorious  in  this  respect.  Wisdom,  we 
know,  is  the  proper  and  most  connatural  glory  of  intel- 
lectual nature  ;  whether  as  it  relates  to  speculation,  when 
we  call  it  knowledge ;  or,  action,  when  'tis  prudence.  How 
pleasant  will  the  contemplation  be,  of  the  Divine  wisdom, 
in  that  former  notion  !  When  in  that  glass,  that  speculum 
tcternitatis,  we  shall  have  the  lively  view  of  all  that  truth, 
the  knowledge  whereof  can  be  any  way  possible  and 
grateful  to  our  natures ;  and  in  his  light,  see  light !  When 
all  those  vast  treasures  of  wisdom  and  knowledge  which 
already,  by  their  alliance  ton  Christ,  saints  are  interested 
in,  shall  lie  open  to  us  !  When  the  tree  of  k-nowledge  shall 
be  without  enclosure  ;  and  the  most  voluptuous  epicurism, 
in  reference  to  it,  be  innocent  !  Where  there  shall  neither 
be  lust,  nor  forbidden  fruit ;  no  withholding  of  desirable 
knowledge,  nor  affectation  of  undesirable  !  When  the 
pleasure  of  speculation  shall  be  without  the  toil ;  and  that 
maxim  be  eternally  antiquated,  that  increased  knowledge 
increases  sorrow !  As  to  the  other  notion  of  it ;  how  can 
it  be  less  grateful  to  behold  the  wisdom  that  made  and 
governed  the  world;  that  compassed  so  great  designs 7  and 
this,  no  longer  in  its  effects,  but  in  itself  1  Those  Works 
were  honourable  and  glorious,  sought  of  all  them  that  have 
pleasure  in  them.  What  will  be  the  glory  of  their  cause  ? 
It  would  gratify  some  men's  curiosity  to  behold  the  unusual 
motion  of  some  rare  automaton;  but  an  ingenious  person 
would,  with  much  more  pleasure,  pry  into  the  secret  springs 
of  that  motion,  and  observe  its  inward  frame  and  parts, 
and  their  dependence  and  order  to  each  other.  'Tis  come- 
ly to  behold  the  exterior  economy  of  a  well  governed  peo- 
ple, when  great  affairs  are,  by  orderly  conduct,  brought  to 
happy  issues  ;  but  to  have  been  at  the  helm;  to  have  seen 
the  pertinent,  proper  application  of  such  and  such  maxims 
to  the  incident  cases ;  to  have  known  all  the  rea,sons  of 
state ;  heard  debates  ;  observed  with  what  great  sagacity 
inconveniencies  have  been  foreseen,  and  with  what  dili- 
gence prevented;  would  much  more  gratify  an  inquiring 
genius.  When  the  records  of  eternity  shall  be  exposed  to 
view ;  all  the  counsels  and  results  of  that  profound  wisdt)m 
looked  into:  how  will  it  transport  I  when  it  shall  be  dis- 
cerned, Lo  !  thus  were  the  designs  laid  ;  here  were  the 
apt  junctures,  and  admirable  dependencies  of  things ; 
which,  when  acted  upon  the  stage  of  the  world,  seemed  so 
perplexed  and  cross,  so  full  of  mysterious  intricacy  !  If 
St.  Paul  were  so  ravished  at  those  more  obscure  appear- 
ances of  Divine  wisdom,  which  we  find  him  admiring, 
(Rom.  xi.  33.)  O  the  depths,  &c.  what  satisfaction  will  it 
yield,  to  have  a  perfect  model  of  the  deep  thoughts  and 
counsels  of  God  presented  to  open  view  I  How  is  the 
happiness  of  Solomon's  servants  magnified,  that  had  the 
privilege  continually  to  stand  before  him,  and  hear  his 
wisdom !  But  this  happiness  will  be  proporlionably  greater, 
as  Solomon's  God  is  greater  than  he. 

2.  The  glory  of  his  power  will  add  comeliness  to  the 
object  of  this  vision.  Power  duly  placed  and  allayed  is 
lovely.  Beauty  consists  much  in  a  symmetry  or  proportion 
of  parts.  So  must  there  be  a  concurrence  of  Divine  per- 
fections, to  compose  and  make  up  the  beautiful  complexion 
of  his  face ;  to  give  us  a  right  aspect,  the  true  idea  of  God  : 
and  here  his  power  hath  a  necessary  ingrediency.    How 


1  Pmv.  Qi 

35.     Jobji 

Ji.                          m  Rom.  xvi.  V.    1  Tim.  i.  17 
0  Kparos  Ti)i  dofns.  Col.  i.  11. 

»  Ver,  11. 

t  Psal.  bdi.  11.    Power  lo  Rod,  Hdr. 

n  Col.  11, 

3. 

u  Cliap,  x-vi-i. 

X  Eph.  i.  19,  ao.                  y  Psal  ex.  3. 

p  Rom.  V 

14. 

q  Chap.  Bi.  16.                      r  Job  torn.  ». 

z  foese  et  nolle  nobUc. 

a  Numb.  liv.  17,IS. 

incoherent,  and  disagreeing  with  itself,  were  the  notion 
of  an  impotent  God !  His  power  gives  lively  strokes  to  his 
glory.  'Tis  called"  glorious  power,  or  the  power  of  glory ; 
yea,  'tis  simply  called  glory  itself:  the  apostle  tells  usP 
Christ  was  raised  from  the  dead  by  the  glory  of  the  Father, 
when  'tis  plain  he  means  power.  And  the  same  apostle 
prays  on  the  behalf  of  the  lEphesians,  that  God  would 
grant  them  according  to  the  riches  of  his  glory  to  be 
strengthened  with  might,  &c.  How  frequently  are  power 
and  glory  ascribed  to  him  in  conjunction !  intimating  that, 
as  he  is  powerful,  he  is  glorious.  And  certainly,  even  this 
glory  cannot  but  cast  a  gratefnl  aspect  upon  the  blessed 
soul,  and  be  infinitely  pleasant  to  behold.  What  triumph.s 
doth  it  now  raise  in  gracious  spirits,  to  behold  the  '  exer- 
tions of  it  in  his  works;  to  read  its  descriptions  in  his 
word  ;  while  as  yet  he  holds  back  the  face  of  his  throne; 
while  the  countenance  of  enthroned  majesty  cannot  be 
seen  ;  when  so  little  a  portion  is  heard  of  him,  and  the 
thunder  of  his  «  power  so  little  understood  !  The  infi- 
nitely fainter  rays  of  this  power  in  a  creature  ;  power  in 
that  unspeakable  diminution  and  abatement ;  that  derived, 
precarious  power ;  when  'tis  innocently  used,  is  observed 
with  pleasure.  Here  is  power  in  the  throne,  power  in  its 
chief  and  highest  seat ;  essential,  and  self-originated  power ; 
the  root  and  fountain,  the  very  element  of  power ;  power 
in  its  proper  situation,  in  its  native  place,  to  which  it  be- 
longs.i  God  hath  spoken  once,  twice  have  I  heard  this, 
that  power  belongeth  unto  God.  It  languishes  in  a  crea- 
ture, as  in  an  alien  subject.  If  I  speak  of  strength,  lo, 
he  is  strong, "  saith  Job ;  q.  d.  "  Created  power  is  not 
woTth  the  speaking  of;  here  is  the  power  that  deserves 
the  name,  that  is  so  indeed."  How  satisfying  a  pleasure 
will  this  afford,  to  contemplate  this  radical  power  I  this 
all-creating,  all-ruling  power,  the  principle  of  all  action, 
motion  and  life,  throughout  the  whole  creation  !  This  wil. 
be  as  natural  a  pleasure,  as  the  child  takes  in  the  mother's 
bosom,  and  in  embracing  the  womb  that  bare  it.  How 
grateful  to  behold  whence  the  vast  frame  of  nature  sprang . 
what  stretched  out  the  heavens,  established  the  earth,  sus- 
tained all  tilings  1  what  turned  the  mighty  wheels  of  Pro- 
vidence, throughout  all  the  successions  of  time  !  what  or- 
dered and  changed  times  and  seasons,  chained  up  devils 
restrained  the  outrages  of  a  tumultuous  world,  preserved 
God's  little  flock  !  especially,  what  gave  being  to  the 
new  creation  ! «  (the  exceeding  greatness  of  power  that 
wrought  in  them  that  believed,  &c.)  what  made  hearts 
love  God,  embrace  a  Saviour  !  what  it  was  that  over- 
eamC  their  o-mi,  and  made  them  a  willing  people  in  that 
memorable  day  I  How  delightful  a  contemplation  to 
think,  with  so  enlarged  an  understanding,  of  the  possible 
effects  of  this  power;  and  so  far  as  a  creature  can  range 
into  infinity,  to  view  innumerable  creations,  in  the  creative 
power  of  God  !  And  yet  how  pleasant  to  think,  not  only  of 
the  extents,  but  of  the  restraints  of  this  power ;  and  how, 
when  none  could  limit,  it  became  ordinate,  and  did  limit 
itself!  that  since  it  could  do  so  much,  it  did  no  more ;  turned 
not  sooner  a  degcnerous  world  ^into  flames;  withheld  itself 
from  premature  revenge,  that  had  abortived  the  womb  of 
love,  and  cut  off'  all  the  hopes  of  this  blessed  eternity  that 
is  now  attained!  This  also  speaks  the  greatness  of  power: 
"  Let  the  power  of  my  Lord  be  great,  according  as  thou 
hast  spoken,  the  Lord  is  gracious,  long-suffering,  &c. — 
This  was  his  mightiest  power,  whereby  he  overcame  him- 
self: FoTtior  est  qui  se,  &c. 

3.  And  what  do  we  think  of  the  ravishing  aspects  of  his 
love,  when  it  shall,  now,  be  open  faced,  and  have  laid 
aside  its  vail !  when  his  amiable  smiles  shall  be  checkered 
with  no  interminsled  frowns ;  the  lisrht  of  that  plea-sing 
countenance  be  obscured  by  no  intervening  cloucl !  when 
goodness,  which  is  love  issuing  into  benefaction,  or  doing 
good;  grace,  which  adds  freene.ss  unto  goodness;  mercy, 
which  is  grace  towards  the  miserable;  shall  conspire  in 
their  distinct,  and  variegated  appearances  to  set  ofl" each 
other,  and  enhance  the  pleasure  of  the  admiring  soul  ! 
when  the  wonted  doubts  shall  all  cea.se,  and  the  ditficulty 
vanish,  of  reconciling  (once  necessary)  fatherly  severity 
with  love  !  when  the  full  sense  shall  be  unfolded  to  the 


Chap.  V. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


207 


life,  ofthat  description  of  the  Divine  nature,  "God  is  love;" 
and  the  soul  be  no  longer  put  to  read  the  love  of  God  in 
his  name,  (as  Moses  was  when  the  sight  of  his  face  could 
not  )'et  be  obtained,)  shall  not  need  to  spell  it  by  letters  and 
syllables;  but  behold  it  in  his  very  nature  itself,  and  see 
how  intimately  essential  it  is  to  the  Divine  Being !  How 
glorious  will  this  appearance  of  Grod  be,  (we,  now,  hear, 
something  of  theb  glory  of  his  grace,)  and  how  satisfying  the 
tuition  ofthat  glory !  Now  is  the  proper  season  fir  the  full 
exercise  and  discovery  of  love.  This  day  hath  been  long 
expected,  and  lo,  now  'tis  dawned  upon  the  awakening  soul ; 
it's  now  called  forth;  its  senses  unbound ;  all  its  powers  in- 
spirited, on  purpose,  for  love-visions  and  enjoyinents :  'tis 
now  to  take  its  nil  of  loves.  The  apostle's  ecstatical  prayer 
is  now  answered  to  the  highest  degree  possible  with  re- 
spect to  such  a  one.  He  is  now,  ^according  to  the  riches 
of  Divine  glory,  strengthened  with  might,  by  the  Spirit, 
in  the  inner  man — to  comprehend  with  all  saints,  what 
is  the  breadth,  and  length,  and  depth,  and  height ;  to 
know  that  love  that  passeth  knowledge,  &c.  He  shall  now 
no  longer  stand  amazed,  spending  his  guesses,  what  manner 
of  love  this  should  be ;  and  expecting  fuller  discoveries, 
fiirther  effects  of  it,  that  did  not  yet  appear ;  but  sees  the 
utmost,  all  that  his  soul  can  bear,  or  wish  to  see.  He  hath 
now  traced  home  the  rivulets  to  their  fountain,  the  beams 
to  the  very  sun  of  love.  He  hath  got  the  prospect,  at  last, 
into  that  heart,  where  the  great  thoughts  of  love  were 
lodged  from  everlasting ;  where  all  its  counsels  and  de- 
signs were  formed.  He  sees  what  made  God  become  a 
man ;  what  clothed  a  Deity  with  human  flesh ;  what  made 
eternity  become  the  birth  of  time,  when  come  to  its  partu- 
rient i  fulness ;  what  moved  the  heart  of  the  Son  of  God 
to  pitch  his  tabernacle  among  men ;  what  engaged  him  to 
the  enterprise  of  redeeming  sinners ;  what  moved  him  so 
earnestly  to  contest  with  a  perishing  world,  led  him  at  last 
to  the  cross,  made  him  content  to  become  a  sacrifice  to 
God,  a  spectacle  to  angels  and  men,  in  a  bitter  reproachful 
death,  inflicted  by  the  sacrilegious  hands  of  those  whom 
he  was  all  this  while  designing  to  save.  The  amazed  soul 
now  sees  into  the  bottom  of  this  design ;  understands  why 
itself  was  not  made  a  prey  to  Divine  revenge ;  whence  it 
was,  that  it  perished  not  in  its  enmity  against  God;  that 
he  was  not  provoked  by  the  obstinacy  of  its  disobedience, 
and  malice  of  its  unbelief,  beyond  the  possibility  of  an 
atonement ;  why  he  so  long  suffered  its  injurious  neglects 
of  him,  and  unkind  repulses  of  a  merciful  Saviour;  and 
persuaded,  till  at  last  he  overcame,  made  the  averse  heart 
yield,  the  careless  disaffected  soul  cry  out,  "  Where  is  my 
God  1"  Now  a  Christ,  or  I  perish  1  All  this  is  now  re- 
solved into  love ;  and  the  adoring  soul  sees  how  well  the 
effects  agree  to  their  cause,  and  are  owned  by  it.  Nothing 
but  heaven  itself,  that  gives  the  sense,  can  give  the  notion 
of  this  pleasure. 

4.  Nor  will  the  glory  of  holiness  be  less  resplendent ; 
that  great  attribute  which,  even  in  a  remote  descent  from 
its  original,  is  frequently  mentioned  with  the  adjunct  of 
^beauties.  What  loveliness  will  those  beauties  add  to  this 
blessed  face !  Not  here  to  insist  (which  is  besides  my  pur- 
pose) upon  the  various  notions  of  holiness  :f  real  holiness 
Scripture  states  in  purity,  an  alienation  from  sin ;  'tis  set 
in  opposition  to  all  filthiness,  to  all  moral  impurity :  and 
in  that  notion  it  best  agrees  to  God;  and  comprehends  his 
righteousness  and  veracity,  and  indeed,  whatever  we  can 
conceive  in  him,  under  the  notion  of  a  moral  excellency. 
This  may  therefore  be  styled  a  transcendental  attribute, 
that  as  it  were  runs  through  the  rest,  and  casts  a  glory 
upon  every  one ;  'tis  an  attribute  of  attributes.  Those 
are  fit  predications,  holy  power,  holy  truth,  holy  love, 
&c.  And  so  it  is  the  very  lustre  and  glory  of  his  other 
perfections;  she  is  glorious  in  holiness.  Hence  in  mat- 
ters of  greatest  moment,  he  is  sometimes  brought  in  h 
swearing  by  his  holiness,  (which  he  is  not  woiit  to  do 
by  any  one  single  attribute,)  as  though  it  were  a  fuller 


\l  Eph.  i.  6. 

c  Eoh.  ill 

16,17,18,19 

dC.al.  iv.4 

e  Psal. 

X.  3,  &c. 

f  2  Cor.  vii 

1. 

?  Exod. 

w.  U. 

h  Psal.  Ixxj 

ii.  35. 

Amos  iv.  2. 

i  1  -Sam.  ri. 

k  Exod.xv.  11.    1  Sam-  !i,  2.    Psal _    

I  Si  ergo  pulchritudo  divina  nondum  ™a,  sed  Golum  credita  et  sperata,  tan- 
turn  ignem  desiderii  excitat :  Quid  faciei  cum,  remoto  veto,  ut  est  in  se  con- 
8picitur?Omnino  id  faciei  ut  torrente  voluptatis  illiua  inebhati,  neque  velimus, 


expression  of  himself,  an  adtsquatior  conceptus,  than  any  of 
the  rest. 

What  is  of  so  great  an  account  with  him,  will  not  be  of 
least  account  with  his  holy  ones,  when  they  appear  in  his 
glorious  presence.  Their  own  holiness  is  a  conformity  to 
his ;  the  likeness  of  it.  And  as  their  beholding  it  forms 
them  into  that  likeness;  so  that  likeness  makes  them 
capable  of  beholding  it  with  pleasure.  Divine  holiness 
doth  now  more  ravish  than  affright.  This  hath  been  the 
language  of  sinful  dust.i  Who  Can  stand  before  this  holy 
God]  when  holiness  hath  appeared  armed  with  terrors, 
guarded  with  flames,  and  the  Divine  Majesty  been  repre- 
sented as  a  consuming  fire.  Such  apprehensions  sin  and 
guilt  naturally  beget;  the  sinners  of  Sion  were  afraid. 
But  so  far  as  the  new  man  is  put  on,  created  after  God, 
and  they,  who  were  darkness,  are  made  light  in  the  Lord, 
he  is  not  under  any  notion  more  acceptable  to  them,  than 
as  he  is  the  Holy  One.  They  love  his  law,  because  holy; 
and  love  each  other  because  holy ;  and  hate  themselves 
because  they  are  no  more  so.  Holiness  hath  still  apleasing 
aspect  when  they  find  it  in  an  ordinance,  meet  it  in  a  sab- 
bath ;  every  glimpse  of  it  is  lovely.  But  with  what  tri- 
umphs hath  the  holiness  of  God  himself  been  celebrated 
even  by  saints  on  earth  Ik  Who  is  a  God  like  unto  thee, 
glorious  in  holiness !  There  is  none  holy  as  the  Lord,  for 
there  is  none  besides  thee.  Sing  imto  the  Lord,  all  ye  saints 
of  his,  and  give  thanks  at  the  remembrance  of  his  holiness. 
What  thoughts  will  they  have  of  it,i  when  their  eyes  can 
behold  that  glory ;  when  they  immediately  look  on  the 
archetj'pal  holiness,  of  which  their  own  is  but  the  image ; 
and  cai  view  that  glorious  pattern,  they  were  so  long  in 
framing  to  ''.  How  joyfully  will  they  then  fall  in  with  the 
rest  of  the  heavenly  host;  and  join  in  the  same  adoration 
and  praise,  in  the  same  acclamation  and  triumphant  song. 
Holy,  holy,  holy,  Lord  God  of  Sabaoth !  How  uncon- 
ceivable is  the  pleasure  of  this  sight ;  when  the  ivro  Ka\ov, 
the  first  pulchritude,  the  original  beauty  ofiers  itself  to 
view  !  Holiness  is  intellectual  beauty;  Divine  holiness  is 
the  most  perfect  and  the  measure  of  all  other;  and  what  is 
the  pleasure  and  satisfaction,  of  which  we  speak,  but  the 
perfection  and  rest  of  love  1  Now™'  love,  as  love,  respects 
and  connotes  a  pulchritude  in  its  object.  And  then  the 
most  perfect  pulchritude,  the  ineffable  and  immortal  pul- 
chritude, that  cannot  be  declared  by  words,  or  seen  with 
eyes,  (they  are  a  heathen'.sn  expressions  concerning  it,) 
how  can  it  but  perfectly  and  eternally  please  and  satisfy  ? 

And  we  are  told  by  the  great  pagan  theologue,"  in  what 
state  we  can  have  the  felicity  of  that  spectacle.  Not  in  our 
present  state ;  when  we  have,  indeed,  but  obscure  repre- 
sentations of  such  things  as  are,  with  souls  of  highest  ex- 
cellency ;  but  when  we  are  associated  to  the  blessed  quire  ,-p 
When  we  are  delivered  from  the  body ;  (which  we  now 
carr)'  about,  as  the  mister  doth  itsi  shell ;)  when  we  are  no 
longer  sensible  of  the  evils  of  time.  When  we  wlioUy  ap- 
ply ourselves  to  that  blessed  vision;  are  admitted  to  the 
beholding  of  the  simple  permanent  sights;  and  behold 
thera,r  being  ourselves  pure,  in  the  pure  light :  then  have 
we  the  view  of  the  bright  shining  pulchritude,  &c. 

2.  It  is  an  entire  or  united  glory.  We  have  some- 
thing of  the  Divine  glory  shining  now  upon  us;  but  the 
many  interpositions  cause  a  various  refraction  of  its  light. 
We  have  but  its  dispersed  rays,  its  scattered,  dishevelled 
beams :  we  shall  then  have  it  perfect  and  full.  'Tis  the 
eternal  glory  we  are  hereafler  to  behold.  Eternity  (as 
the  notion  of  it  is  wont  to  be  stated)  is  a  duration  that  ex- 
cludes both  succession  and  end.  And  if  it  be  an  unsuc- 
cessive  duration,  (though  it  is  more  difficult  to  apprehend 
how  the  being  or  enjojinents  of  a  creature  can  come  under 
that  mensuration,  or  how  there  can  be  any  such,)  the  glory 
presented  to  the  view  of  a  blessed  soul,  cannot  be  presented 
by  parcels,  but  at  once.'  In  our  temporary  state,  while  we 
are  imder  the  meeisure  of  time,  we  are  not  capable  of  the 
fulness  of  blessedness  or  misery ;  for  time  exists  not  alto- 

neqiiepossimus.  vel  ad  punchim  temporis,  oculos  ab  ea  divertere.  Baltann- 
do  ascens.  mentis  ad  Deum,  grad.  2. 

m  Max.  Tyr,  dissert.  11.  n  Id.  iUd.       ,       ,         ,  . 

o  Plato  in  Phsdro  passim.  (Tbougti  tie  there  speaks  tlieae  tlungs  as  the 
memoirs  of  his  supposed  pre-existent  sold.) 

q  'Oi'pcov  TpOTTOV. 


208 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  VI 


gether  but  by  parts.  And  indeed  we  can  neither  enjoy 
nor  suffer  more,  at  once,  than  can  be  compassed  within  one 
moment ;  for  no  more  exists  together.  But  our  relation 
to  eternity  (according  to  this  notion  of  it)  will  render  the 
same  invariable  appearance  of  glory,  always  presentaneous 
to  us,  in  the  entire  fulness  of  it.  We  read  indeed"  of  cer- 
tain iripfiiiara  m^tm,afteringsof faith, {asilmzy he  signifi- 
cantly enough  rendered,  let  but  the  novelty  of  the  expres- 
sion be  pardoned,)  things  lacking  we  read  it ;  but  there 
will  be  here  no  irepfi^iara  iiifris,  aflerings  of  glory.  What  is 
perfect  admits  no  increase ;  'lis  already  full :  and  why 
should  not  a  full  glory  satisfy  1  There  is  here  no  expecta- 
tion of  (greater)  future,  to  abate  the  pleasure  of  present 
discoveries.  Why  therefore  shall  not  this  satisfaction  be 
conceived  full  and  perfect  1    It  must  be  the  fulness  of  joy. 

3.  'Tis  permanent  glory ;  a  never  fading,  unwithering 
glory,"  {SiipOtuiTui  itftapanrui,)  glory  that  will  never  be  sullied, 
or  obscured,  never  be  in  a  declination.  This  blessed  face 
never  grows  old ;  never  any  wrinkle  hath  place  in  it.  'Tis 
the  eternal  glory,  (in  the  other  part  of  the  notion  of  eter- 
nity,) as  it  imports  an  endless  duration,  neither  subject  to 
decay,  in  itself,  nor  to  injury,  or  impairment,^  from  with- 
out. As  stable  as  the  Divine  Being;  Thy  God,  thy  glory ; 
the  Lord  thy  everlasting  light :  if  that  have  a  true  sense 
With  respect  to  any  of  the  church  militant  on  earth,  it  must 
needs  have  a  more  full  sense,  in  reference  to  it  triumph- 
ing in  heaven.  As,  therefore,  full  entire  glory  aflbrds  ful- 
ness of  joy ;  permanent,  everlasting  glory  affords  '  plea- 
sures for  evermore. 

4.  An  appropriate  glory,  even  to  them  'tis  so ;  a  glory 
wherein  they  are  really  interested.  'Tis  the  glory  of  their 
God,  and  Ikcir  happiness  is  designed  to  them  from  it. 
They  are  not  unconcerned  in  it,  as  'tis  the  glory  of  God. 
It  cannot  but  be  grateful  to  them  to  behold  the  shining 
glory  of  their  God ;  whom  they  feared  and  served  before, 
while  they  could  have  no  such  sight  of  him.  That  glory 
of  his  was  once  under  a  cloud,  concealed  from  the  world, 
wrapt  up  in  obscurity:  it  now  breaks  the  cloud,  and  jus- 
tifies the  fear  and  reverence  of  his  faithful  and  loyal  ser- 
vants, against  atheistical  rebels,  that  feared  him  not.  'Tis 
infinitely  pleasing  to  see  him  now  so  glorious,  whom  they 
thought  to  have  a  glory  beyond  all  their  conceptions  before ; 
while  others  would  not  think  so  of  him,  but  judged  it  safe 
to  slight  and  set  him  at  nought.  Subjects  share  in  their 
prince's  glory,  children  in  their  father's.  But  besides  that 
collateral  interest,  that  interest  by  reflection,  they  have  a 
more  direct  interest  in  this  glory.  A  true  and  real  right, 
upon  a  manifold  title :  the  Father's  gift.  Son's  purchase. 
Holy  Ghost's  obsignation  and  earnest ;  the  promises'  ten- 
der; their  faith's  acceptance;  their  forerunner's  prepos- 
session :  yea,  'lis  their  ^  mheritance ;  they  are  children  and 
therefore  heirs,  heirs  of  God  and  joint  heirs  with  Christ,  to 
the  same  glory  with  him.  They  are  by  him  received  to 
the  glory  of  God,  called  to  his  kingdom  and  glory.  Will 
it  not  contribute  exceedingly  to  their  satisfaciion,  when  they 
shall  look  upon  this  glory,  not  as  unconcerned  spectators, 
but  as  interested  persons'?  This  is  my  happiness,  to  be- 
hold and  enjoy  this  blessed  God !  What  a  rapturous  ex- 
pression is  that,m  God  our  own  God  shall  bless  us ;  and 
that.  Thy  God  thy  glory !  Upon  interest  in  God,  follows 
their  inlere.st  in  his  glory  and  bles.sedness ;  which  is  so 
much  the  dearer,  and  more  valuable,  as  it  is  theirs:  their 
glory,  from  their  God.  They  shall  be  blessed  by  God, 
their  own  God  ;  drink  waters  out  of  their  own  well.  How 
endearing  a  thing  is  propriety  !  Another  man's  son  is  in- 
genious, comely,  personable,  this  may  be  amatterof  envy ; 
but  mine  own  is  so,  this  is  a  joy.  I  read  in  the  life  of  a 
devout  nobleman  of  France,"  that  receiving  a  letter  from  a 
friend,  in  which  were  inserted  Ihese  words.  Dens  mens,  ct 
omnia ;  My  God,  and  my  all ;  he  thus  returns  back  lo  him, 
"  I  know  not  what  your  intent  was,  to  put  into  your  letter 
these  words,  Dcus  meus,  ct  omnia  ;  My  God,  and  my  all ; 
only  you  invile  me  thereby  to  return  the  same  lo  you,  and 

1 1  Them  ill.  10. 

u  I  Pol  i.  3.    2  Cor.  n.  17.   2  Tim.  ii.  10.    1  Pet.  v.  10. 

xlsa.  Ii.  M.  rPsnt  zvt  II. 

7.  Rom  viii.  17.  cli.  iv.  7.    1  Thws.  ii.  12. 

m  Psalm  lv\ii,  6. 

n  MoiMiciic  ill'  Ronti. 

a  Rea  mint  porfertiores  vel  imperfcrlioren  prout  ; 


to  all  creatures ;  My  God,  and  my  all ;  my  God,  and  my 
all;  my  God,  and  my  all.  If  perhaps  you  take  this  for 
your  motto,  and  use  it  to  express  how  full  your  heart  is  of 
It ;  think  you  it  possible  I  should  be  silent  upon  such  an 
invilation,  and  not  express  my  sense  thereof  1  Likewise, 
be  it  known  unto  you  therefore,  that  he  is  my  God  and  my 
all ;  and  if  you  doubt  of  it,  I  shall  speak  it  a  hundred 
times  over.  I  shall  add  no  more ;  for  any  thing  else  is 
superfluous,  lo  him  that  is  truly  penetrated  with  my  God, 
and  my  all.  I  leave  you  therefore  in  this  happy  state  of 
jubilation ;  and  conjure  you,  to  beg  for  me,  of  God,  the 
solid  sense  of  the.se  words."  And  do  we  think,  My  Grod, 
and  my  all,  or  my  God,  and  my  glory,  will  have  lost  its 
emphasis  in  heaven"?  or  that  it  will  be  less  significan; 
among  awaked  souls  ■?  These  things  concur  then,  concern- 
ing the  object:  'tis  most  excellent,  (even  divine,)  entire 
permanent,  and  theirs:  how  can  it  but  satisfy! 


I  pcrfpctione  mains 

^- .  v.-  -^  ...B... — .^  ^.^.    ..^je  Oulverwel  of  Ihe 

ngnt  of  naturo,  spoakinfi  (as  I  ramember)  to  this  purpose,  c.  17.    Quociroa  ct 


!  aoscedujit.    Pet  IVlolin.  do  cocnitionc  Dei.    See  Oulverwel  of  Ihe 


CHAPTER  VI. 


what  the  vision  of  God's  face  contributes  to  tiie  soul's  satisfaction,  estimatr^d 
from  llie  consideration  of  the  act  of  v-ision  itself.  'Wherein  this  pleasure  sur- 
passes that  of  sense.  A  comparison  pursued  more  at  large,  between  this 
intuition  and  discourtie.  between  it  and  faith.  Tliis  intuition  more  absolutely 
considered :  Its  characters,  and  what  they  contribute  to  the  satisfaction  of 
the  blessed  soul :  That  it  is,  viz.  efficacious,  comprefaensive,  fixed,  appro- 
piiative. 

2.  The  act  of  vision,  or  intuition  itself.  How  great  the 
pleasure  will  be  that  accrues  to  the  blessed  from  this  sight 
of  God's  face,  is  very  much  also  to  be  estimated  from  the" 
nature  of  the  act,  as  well  as  the  excellency  of  the  object. 
Inasmuch  as  every  vital  act  is  pleasant,  the  most  perfect 
act  of  the  noblest  faculty  of  the  soul  must  needs  be  at- 
tended with  highest  pleasure.  'Tis  a  pleasure  that  most 
nearly  intimates  divine  pleasure.  And  every  thing  is  more 
perfect,  as  it  more  nearly  approaches  divine  perfections. 
Intellectual  pleasure  is  as  much  nobler  than  that  of  sense, 
as  an  immortal  spirit  is  more  noble  than  a  clod  of  earth. 
The  pleasure  of  sense  is  drossy,  feculent,  the  pleasure  of 
the  mind  refined  and  pure  ;  that  is  faint  and  languid,  this 
lively  and  vigorous  ;  that,  scant  and  limited,  this,  ample, 
and  enlarged  ;  that,  temporary  and  fading,  this,  durable 
and  permanent ;  that,  flashy,  superficial,  this,  solid  and  in- 
tense ;  that,  raving  and  distracted,  this,  calm  and  composed. 
Whence  even  that  great  reputed  sensualist,  Epicurus  him- 
self, professedly  disclaims,  or  is  represented  as  disclaim- 
ing, the  conceit  of  placing  happiness  in  sensual  delights. 

And  as  the  plea.sure  of  intellection  excels  all  the  plea- 
sure of  sense ;  so  doth  the  pleasure  of  intuition  excel  all 
other  intellectual  pleasure.  Let  us,  to  this  purpose,  but 
consider,  generally,  this  way  of  knowing  things,  and  com- 
pare it  with  those  two  other  ways,  by  discourse  and  by 
faith. 

1.  Discourse.  I  mean  (that  I  be  not  mistaken  by  the 
vulgar  reader)  the  discourse  of  the  mind,  or  ratiocination  ; 
that  way  of  attaining  the  knowledge  of  things,  by  compa- 
ring one  thing  with  another,  considering  their  mutual  rela- 
tions, connexions,  dependencies  ;  and  so  arguing  out,  'what 
was  more  doubtful  and  obscure,  from  what  was  more  known 
and  evident.  To  the  altogether  unlearned  it  will  hardly 
be  conceivable,  and  lo  the  learned  it  need  not  be  told,  how 
high  a  gratification  this  employment  of  his  reason  naturally 
yields  to  the  mind  of  a  man  ;  when  the  harmonious  con- 
texture of  truths  with  truths,  the  apt  coincidence,  the 
secret  links  and  junctures  of  co-herent  notions,  are  clearly 
discerned:  when  effects  are  traced  up  to  their  i;  causes, 
properties  lodged  in  their  native  subjects,  things  sifted  to 
ilieir  principles.  What  a  pleasure  is  it,  when  a  man  shall 
apprehend  himself  regularly  led  on  (though  but  by  a  slen- 
der thread  of  discourse)  through  the  labyrinths  of  nature; 
when  still  new  discoveries  are  successfully  made,  every 
further  inquiry  ending  in  a  further  prospect,  and  every  new 

ciun  universe  vnluptatem  beatflt  \'itse  esse  fiiiem  dicimus  :  lonpe  profecto  abmi. 
mufi.  ut  eas  vnluptates.  quff  sunt  virorum  luxn  diffluenliiim.  aut  alioium  eliam, 
quatenus  HiH-claiitur  in  ijisa  motione,  actioncve  thiendi ;  qua  i  " 


Chap.  VI. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


S09 


scene  of  things  entertaining  the  mind  with  a  fresh  delight ! 
How  many  have  suffered  a  voluntary  banishment  from  the 
world,  as  if  they  were  wholly  strangers,  and  unrelated  to 
it;  rejected  the  blandishments  of  sense;  macerated  them- 
selves with  imwearied  studies,  for  this  pleasure ;  making 
the  ease  and  health  of  their  bodies  to  give  place  to  the 
content  and  satisfaction  of  their  minds !  But  how  much 
intuition  hath  the  advantage,  above  this  way  of  knowledge, 
may  be  seen  in  these  two  obvious  respects. 

1.  'Tis  a  more  facile  way  of  knowing.  'Here  is  no  need 
of  a  busy  search,  a  tiresome  indagation,  (the  difficulty 
whereof  makes  the  more  slothful  rather  trust  than  try,)  a 
chaining  together  of  consequences.  The  soul  hath  its 
clothing  (its  vestment  of  light)  upon  as  cheap  terms  as  the 
lilies  theirs ;  doth  neither  toil  nor  spin  for  it ;  and  yet 
Solomon,  in  all  the  glory  of  his  famed  wisdom,  was  not 
arrayed  like  it.  This  knowledge  saves  the  expense  of 
study ;  is  instantaneous,  not  successive.  The  soul  now  sees 
more,  at  one  view,  in  a  moment,  than  before  in  a  life's-time : 
as  a  man  hath  a  speedier  and  more  grateful  prospect  of  a 
pleasant  coimtry,  by  placing  himself  in  some  commodious 
station,  that  commands  the  whole  region,  than  by  travellmg 
through  it.  'Tis  no  pains  to  look  upon  what  offers  itself 
to  my  eye.  Where  there  is  a  continued  series  of  conse- 
quences, that  lie  naturally  connected,  the  soul  pleasingly 
observes  this  continuity;  but  views  the  whole  frame,  the 
whole  length  of  the  line,  at  once,  (so  far  as  its  limited  ca- 
pacity can  extend,)  and  needs  not  discuss  every  particle, 
severally,  in  this  series  of  truths,  and  proceed  gradatim, 
from  the  knowledge  of  one  truth  to  another ;  in  which  case 
only  one,  at  once  would  be  present  to  its  view.  It  sees 
things  that  are  connected,  not  because  they  are  so ;  As  a 
man,  conveniently  placed  in  some  eminent  staiion,  may  pos- 
sibly see,  at  one  view,  all  the  successive  parts  of  a  gliding 
stream  :^  but  he  that  sits  by  the  water's  side,  not  changing 
his  place,  sees  the  same  parts,  only  because  they  succeed ;  and 
these  that  pass,  make  way  for  them  that  follow,  to  come  under 
his  eye:  so  doth  a  learned  man  describe  the  unsuccessive 
knowledge  of  God ;  of  which  the  glorified  soul's  way  of 
knowing,  is  an  imitation ;  as  the  very  words  seeing  and 
beholding  (which  it  is  so  frequently  set  forth  by  in  Scrip- 
ture) do  naturally  import.  Yet  that,  as  to  them,  all  ratio- 
cination shall  be  excluded  that  state,  I  see  no  reason  to 
admit;  though  with  God  it  can  have  no  place.  And,  as 
he  is  reckoned  to  live  a  pleasanter  life,  that  spends  upon  a 
plentiful  estate,  than  he  that  gets  his  bread  by  the  sweat 
of  his  brows;  so  this  more  easy  way  of  knowing,  must 
needs  be  reckoned  more  pleasing.  This  knowledge  is  as 
Jacob's  venison,  not  hunted  for  but  brought  to  hand.  The 
race  is  not  here  to  the  swift.  The  imlearned  idiot  knows 
as  much  as  the  profoundest  Rabbi ;  (at  least  with  as  much 
satisfaction;)"  and  all  arms  are  of  an  equal  size;  or  are 
content  with  their  own  measure. 

2.  'Tis  more  certain.  For  what  do  we  use  to  reckon  so 
certain  as  what  we  see  with  our  eyes  ■?  Better  (even  in  this 
respect)  is  the  sight  of  the  eyes,  than  the  wandering  of  the 
desire.  While  here  the  mind  is  carried,  with  most  earnest 
desire,  to  pursue  knowledge,  it  very  often  mistakes  its  way, 
and  miserably  wanders.  In  our  most  wary  ratiocinations, 
we  many  times  shoot  at  rovers ;  but  when  we  know  by 
this  vision,  our  mark  is  immediately  presented  to  our  eye. 
We  are  in  no  danger  to  be  imposed  upon  by  delusive  ap- 
pearances of  things.  We  look  through  no  fallacious  me- 
diums, are  held  in  no  suspense ;  puzzled  with  no  doubts, 
whether  such  consequences  will  hold,  such  conclusions  be 
rightly  inferred ;  and  so  are  not  retarded  from  giving  a 
present  unwavering  assent.  Here  are  no  perplexing  in- 
tricacies, no  dubious  hallucinations,  or  uncertain  guesses. 
We  see  things,  as  they  are,  by  a  simple  and  undeceiving 
light,  with  both  subjective  and  objective  certainty,  being 
secure  both  from  doubt  and  error. 

2.  Faith.  How  magnificent  things  doth  Scripture  speak 
of  this  grace  !  which  the  experience  also  of  such  as  have 
been  wont  to  live  by  it  (i,  e.  to  make  it  the  governing  prin- 
ciple of  their  lives)  doth  abundantly  confirm.     How  clear 

c  Nonoulli  tffidio  investieanda?  veritatis,  cuilibet  opinion!  potius  ignavi 
succumbunt ;  qnam  in  e.Tploranda  veritate,  pertinaci  diligenlia  pereeverare 
volunt.    Min.  Felix.  Oct.  9, 

_d  Atque  ut  liomini  sedenti  ad  ripam  fluminis,  sola  aqua  pre; 


are  its  apprehensions !  f  'tis  the  evidence  of  things  not  seen : 
how  sweet  its  enjoyments !  s  whom  not  seeing  ye  love ; 
and  though  now  ye  see  him  not,  yet  believing,  ye  rejoice, 
with  joy  imspeakable,  and  full  of  glory.  Even  the  heathen 
theology  hath  magnified  it  above  knowledge.  "  What 
's  it  (saith  one)  that  unites  us  with  the  self-goodness,  and 
so  joins  us  thereto,  that  it  quiets  or  gives  rest  to  all  our 
action  and  motion?  I  will  express  it  in  one  word;  'tis 
faith  itself,  which  imspeakably,  and  after  a  hidden  manner, 
doth  unite  and  conjoin  happy  souls  with  the  self-good. 
For  (saith  he)  it  concerns  us  not,  either  in  the  way  of  sci- 
ence,t  or  with  any  imperfection,  to  inquire  after  the  good  ; 
but  to  behold  ourselves  in  the  Divine  light,  and  so  shutting 
our  eyes,  to  be  placed  in  the  unknown  and  secret  unity  of 
beings."  And  a  later  writer  gives  us  this,  as  a  conclusion 
from  that  former  author.  That  as  faith,  which  is  credulity,! 
is  below  science ;  so  that  faith,  which  is  truly  so  called,  is, 
super-substantially,  above  science  and  intelligence,  imme- 
diately vmiting  us  to  God.  But  'tis  evident,  intuitive 
knowledge  far  exceeds  even  faith  also. 

1.  'Tis  more  distinct  and  clear.  Faith  is  taking  a  thing 
upon  report  ;k  Who  hath  believed  our  report  ■?  And  they 
are  more  general,  languid  apprehensions  we  have  of  things 
this  way.  Faith  enters  at  the  ear  ;i  it  comes  by  hearing. 
And  if  we  compare  ihe  perceptions  of  these  two  external 
senses,  that  of  hearing,  and  sight ;  the  latter  is  unspeaka- 
bly more  clear,  and  satisfying.  He  that  hath  knowledge 
of  a  foreign  country,  only  by  report  of  another,  hath  very 
indistinct  apprehensions  of  it,  in  comparison  of  him  who 
hath  travelled  it  himself  While  the  queen  of  Sheba  only 
heard  of  Solomon's  glory,  she  could  not  satisfy  herself 
without  an  avTo\pia,  the  sight  of  her  own  eye;  and,  when 
she  saw  it,  she  saith,  the  one  half  was  not  told  her  of  what 
she  now  beheld.  The  ear  more  slowly  and  gradually  re- 
ceives, and  the  tongue  more  defectively  expresses  to  an- 
other, an  account  of  things ;  than  one's  ocular  inspection 
would  take  it  in.  But,  as  to  the  excellency  of  this  intuitive 
knowledge  above  faith ;  the  comparison  lies  not  between 
knowing  by  the  ministry  of  a  more  noble  sense,  and  a  less 
noble ;  but  knowing  by  dependence  on  a  less  noble,  and 
witnout  dependence  upon  any  at  all.  When  God  hath  been 
pleased  to  afford  discoveries,  in  that  way  of  vision,  to  men  in 
the  body,  (his  prophets,  &c.)  he  hath  usually  bound  up  their 
senses,  by  sleep  or  trances ;  sense  halh  had  no  part  or  lot 
in  this  matter;  unto  believing  it  must  necessarily  concur. 

3.  More  effective.  What  we  see,  even  with  our  exter- 
nal eye,  much  more  powerfully  moves  our  heart,  than  what 
we  only  give  credit  to  upon  hearsay.  The  queen  of  Sheba 
much  admired,  no  doubt,  Solomon's  famed  splendour  and 
magnificence,  while  she  only  heard  of  it ;  but  when  she 
saw  it,  it  put  her  into  an  ecstasy;  it  ravished  away  her 
soul ;  she  had  no  more  spirit,  &c.  What  would  the  sight 
of  the  Divine  glory  do,  if  God  did  not  strengthen  with  all 
might ;  were  there  not  as  well  glorious  power  to  support, 
as  powerful  glory  to  transform !  Job  had  heard  of  God 
by  the  hearing  of  the  ear,  but  when  once  his  eye  saw  him, 
(whether  that  were  by  the  appearance  of  any  sensible  glory ; 
which  is  probable  enough,  for  'tis  said,  the  Lord  answered 
him  out  of  the  whirlwind ;  or  whether  by  a  more  immedi- 
ate revelation,  'tis  less  material,)  what  work  did  it  make  in 
his  soul !  The  devils  believe,  and  tremble ;  so  impressive 
are  the  pre-apprehensions  of  judgment  to  come,  and  the 
consequents  thereof,  with  them ;  yet  their  present  torment, 
thence,  is  no  torment,  in  comparison  (art  thou  come  to 
torment  us  before  the  time  1)  of  what  they  expect.  Let 
wicked  men  consider  this  ;  (they  will  have  their  intuition 
in  hell  too ;)  were  your  belief,  and  terror  thereupon,  with  re- 
ference to  the  eternal  judgment,  and  the  impendent  wrath 
of  God,  equal  to  what  the  devils  themselves  have,  upon 
the  same  account;  actual  sensation  will  make  you  more 
exceed  yourselves  in  point  of  misery,  than  the  devils  do 
now  exceed  you.  There  is,  no  doubt,  a  proportionable 
diflerence  between  the  impressions  of  present  faith,  and 
future  vision,  with  holy  souls.  Now,  not  seeing,  yet  be- 
lieving, they  rejoice,  with  joy  unspeakable.    Their  present 

et  ogtium  fluminis  poBset  aepicere :  Ita  oculo  Dei,  &c.    P.  IVIolinffius  de 


f  EXcyxa!. 


Heb,  xi,  I. 


h  Ow  I'l'WS'tKWf,  OU^£Or£AtJf,  ( 

Proclus.  in  Plat  Theol. 
i  Picus  Miraod.  k  Isa.  liii.  1. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chip.  VI. 


joy  cannot  be  spoken ;  their  future  then  cannot  be  thought ! 
Experience  daily  tells  us,  how  greatly  sensible,  present 
objects  have  the  advantage  upon  us,  beyond  those  that  are 
spiritual  and  distant,  though  infinitely  more  excellent  and 
important.  When  the  tables  are  turned,  the  nov^  sensible 
things  disappear;  a  new  scene  of  things,  invisible  and 
eternal,  is  immediately  presented  to  our  view  ;  when  the 
excellency  of  the  objects,  the  disposedness  of  the  subjects, 
the  nature  of  the  act,  shall  all  multiply  the  advantages,  on 
this  part.  How  affective  will  this  vision  be,  beyond  what 
we  have  ever  found  the  faint  apprehensions  of  our  so  much 
disadvantaged  faith  to  amount  to !  A  kind  message  from 
an  indulgent  father,  to  his  far-distant  son,  informing  of  his 
welfare,  and  yet  continuing  love,  will  much  affect ;  but 
the  sight  of  his  father's  face,  will  even  transport,  and  over- 
come him  with  joy. 

But  further  consider  this  intuition  a  little  more  particu- 
larly and  absolutely  in  itself.  So,  you  may  take  this 
somewhat  distincter  account  of  it,  in  some  few  particulars, 
corresponding  to  those,  by  which  the  object  (the  glory  to 
be  beheld)  was  lately  characterized. — 1.  It  will  be  a  vi- 
irorous,  efficacious  intuition  ;  as  that  which  it  beholds  is  the 
most  e.'ccellent ;  even  the  Divhie  glcry.  Such  an  object 
cannot  be  beheld,  but  with  an  eye  full  of  lively  vigour;  a 
sparkling,  a  radiant  eye :  a  weak  eye  would  be  struck 
blind,  would  fail,  and  be  closed  up  at  the  first  glance. 
We  must  suppose,  then,  this  vision  to  be  accompanied  with 
the  highest  vitality,  the  strongest  energy,  a  mighty  plenitude 
of  spirit  and  power,  no  less  than  the  Divine :  nothing  but 
the  Divine  power  can  sufficiently  fortify  the  soul  to  behold 
Divine  glory.  When  the  apostle  speaks  only  of  his  desire 
of  glory.  He  that  hath  wrought  us  to  this  self-same  thing 
(saith  he)  is  God,  he  that  hath  moulded  us,  suitably  framed 
us  (as  the  word  signifieth)  for  this  thing,  is  God :  'tis  the 
work  of  a  Deity  to  make  a  soul  desire  glory ;  certainly, 
then,  'lis  his  work  to  give  the  power  of  beholding  it.  And 
by  how  much  the  more  of  power,  so  much  the  more  of 
pleasure  in  this  vision,  Weak  sight  would  afford  but  lan- 
guid joy  ;  but  when  the  whole  soul,  animated  with  divine 
power  and  life,  shall  seat  itself  in  the  eye ;  when  it  shall 
be,  as  it  were,  all  eye,  (as  one  said  of  God,  whom  now  it 
perfectly  imitates,)  and  be  wholly  intent  upon  vision  ;  ap- 
ply itself  thereto  with  all  its  might,  as  its  only  business;'" 
wliat  satisfying  joys  doth  it  now  taste !  renewed  by  every 
repeated  view!  how  doth  it  now,  as  it  were,  prey  upon 
glory ;  as  the  eye  of  the  eagle  upon  the  beams  of  the  sun ! 
We  meet  with  the  expression  of  aures  bibulce ;  hci-e  will  be 
ociUi  bibuli,  thirsty  eyes;  a  soul  ready  to  drink  in  glory  at 
the  eye.  If  vision  be  by  intromission,  what  attractive  eyes 
are  here,  drawing  in  glory,  feeding  upon  glon,' !  If  by  ex- 
tramission,  what  piercing,  darting  eyes,  sending  forth  the 
soul  at  every  look  to  embrace  the  glorious  object ! 

There  is  a  great  power  that  now  attends  realizing  thoughts 
of  God:  whether  it  appear  in  the  consequent  working  of 
the  soul  directly  towards  God ;  or  by  way  of  reflection 
upon  itself  If  directly  towards  God;  how  mightily  is  he 
admired !  "  Who  is  a  God  like  unto  thee  V  If  by  reflec- 
tion upon  our  own  sin,  and  vileness;  how  deeply  doth  it 
humble! — "Now  mine  eye  seeth  thee,  therefore  I  abhor 
myself —Wo  is  me,  I  am  undone,— mine  eyes  have  seen 
the  Lord  of  glory."  If  by  way  of  reflection,  upon  our  in- 
terest in  him,  or  relation  to  him;  how  mightily  doth  it 
support  and  comfort!"  "I  will  look  to  the  Lord, — my 
God  will  hear  me."  How  full  of  rich  sense  is  that  scrip- 
ture," They  looked  to  him  and  were  lightened  !  One  look 
clothed  them  with  light,  cast  a  glory  upon  their  souls,  filled 
them  with  life  and  joy ;  'twas  but  a  thought,  the  ca-st  of  an 
eye,  and  they  were  as  full  as  hearts  could  hold.  O  the 
power  then  of  these  heavenly  visions,  when  we  dwell  in 
the  views  of  that  Irnnsfbrming  glory!— 2.  This  will  be  a 
comprehensive  intuition ;  a.s  its  object  is  entire  glory.  I 
mean  comparatively,  not  ahsohilcly  comprehensive.  More 
of  the  Divine  glory  will  be  comprehended,  unspeakably, 
than  before.  "Tis  called,  we  know,  by  the  schoolmen,  the 
knowledge  of  comprehcnsors,  in  contradiction  to  that  of 
viators.  We  shall  better  be  able  to  discern  the  Divine  ex- 
cellencies together;  have  much  more  adequate  concep- 

m  8,  tli(?ronym. 
n  Mic.  vii  7. 
o  Pull.  uuiv.  5. 


tions ;  a  fuller,  and  more  complete  notion  of  God :  we  shall 
see  him  as  he  is.  'Tis  too  much  obseri'able,  how  in  our 
present  state,  we  are  prejudiced  by  our  partial  conceptions 
of  him ;  and  what  an  inequality  they  cause  in  the  temper 
of  our  spirits.  For  wicked  men,  the  very  notion  they  have 
of  God  proves  fatal  to  their  souls,  or  is  of  a  most  destruc- 
tive tendency ;  because  they  comprehend  not  together  what 
God  hath  revealed  of  himself  Most  usually,  they  confine 
those  few  thoughts  of  God  they  have,  only  to  his  mercy; 
and  that  exclusively,  as  to  his  holiness  and  justice ;  hence 
their  vain  and  mad  presumption.  The  notion  of  an  unholy 
(or  a  not-holy,  and  not-just)  God,  what  wickedness  would 
It  not  induce !  "  Thou  thoughtest  I  was  altogether  such  a 
one  as  thyself:"  a  God  after  their  own  hearts;  then  the 
reins  are  let  loose.  More  rarely,  when  the  conscience  of 
guilt  hath  arrested  the  self-condemned  wretch,  God  is 
thought  of  under  no  other  notion,  than  of  an  irreconcilable 
enemy  and  avenger ;  as  one  thirsting  after  the  blood  of 
souls,  and  that  will  admit  of  no  atonement.  So  without 
all  pretence,  and  so  flatly  contrary  to  all  his  discoveries  of 
himself,  do  men  dare  to  affix  to  him  black  and  horrid  cha- 
racters, forged  only  out  of  the  radicated  and  inveterate 
hatred  of  their  own  hearts  against  him,  (that  never  take 
up  good  thoughts  of  any  one,)  only  because  they  have  no 
mind  to  acquaint  themselves  with  him ;  and  that  they  may 
have  some  colour  for  their  affected  distance;  and  so,  per- 
haps, never  return ;  but  perish  under  a  horrid  wilful  despair. 
And  even  the  people  of  God  themselves  are  too  apt  some- 
times, so  wholly  to  fix  their  eye  upon  love  and  grace,  that 
they  grow  into  an  imbecoming,  uncreaturely  familiarity ; 
while  the  thoughts  of  infinite  majesty,  adorable  greatness 
and  glory,  are  asleep :  sometimes,  possibly,  they  apprehend 
vindictive  justice,  the  indignation  and  jealousy  of  God 
against  sin,  (precluding  meanwhile  the  consideration  of  his 
indulgent  compassions  towards  truly  humble  and  penitent 
souls,)  to  that  degree  of  atfrightment  and  dread,  that  they 
grow  into  an  unchildlike  strangeness  towards  him,  and 
take  little  pleasure  in  drawing  nigh  to  him.  But  when, 
7W1D,  our  eye  shall  take  in  the  discovery  of  Divine  gloiy 
equally,  how  sweet  and  satisfying  a  pleasure  will  arise 
from  that  grateful  mixture  of  reverent  love,  humble  joy, 
modest  confidence,  meek  courage,  a  prostrate  magnanimity, 
a  triumphant  veneration ;  a  soul  shrinking  before  the  Di- 
vine glory  into  nothing,  yet  nat  contenting  itself  with  any 
less  enjoyment,  than  of  him,  who  is  all  in  all ! 

There  is  nothing  here  in  this  complexion,  or  temper  of 
soul,  but  hath  its  warrant,  in  the  various  aspect  of  the  face 
of  God  comprehensively  beheld ;  nothing  but  what  is  (even 
by  its  suitableness)  highly  grateful  and  pleasing.— 3.  'Twill 
be  JirM,  steady  intuition,  as  its  object  is  permanent  glory. 
The  vision  of  God  can  neither  infer,  nor  admit  weariness. 
The  eye  cannot  divert ;  its  act  is  eternally  delectable,  and 
affords  an  unvariable,  undecaying  pleasure.  Sensual  de- 
lights soon  end  in  loathing;  quickly  bring  a  glutting  sur- 
feit ;  and  degenerate  into  torments,P  when  ihey  are  con- 
tinued and  unintermittent.  A  philosopher,  i  in  an  epistle 
which  he  writes  to  a  friend,  from  the  court  of  Dionysius, 
where  he  was  forcibly  detained,  thus  bemoans  himself, 
"  We  are  unhappy,  O  Antisthenes,  beyond  mtasure!  and 
how  can.  we  but  be  unhappy,  that  are  b^irdened  by  the  tyrant 
every  day  tnth  sumptiums  feasts,  plentiful  compolations, 
precious  ointments,  gorgeous  apparel?  and  Ikncvas  soon 
as  I  came  into  this  island  and  city,  how  unhappy  mil  life 
would  be."  This  is  the  nature  and  common  condition  of 
even  the  most  pleasing  sensible  objects :  they  first  tempt, 
then  please  a  little,  then  disappoint,  and  lastly  vex.  The 
eye  that  beholds  them,  blasts  them  quickly,  rifles  and  de- 
flowers their  glory  ;  and  views  them  with  no  more  delight 
at  first,  than  disdain  afterwards.  Creature-enjoyments 
have  a  bottom,  are  soon  drained  and  drawn  dry:  hence 
there  must  be  frequent  diversions ;  other  pleasures  must 
be  sought  out ;  and  are  chosen,  not  because  they  are  better, 
but  because  they  are  new. 

This  demonstrates  the  emptiness  and  vanity  of  the 
creature.  Affection  of  variety  onlv  proceeds  from  sense  of 
want;  and  is  a  confession,  upon  trial,  that  there  is  not  in 
such  an  enjoyment  what  was  expected.    Proportionably, 

p  Proba  LiiOB,  quo  voluptalcs  vocantur,  ubi  mmlura  IronECcndcrint,  pirnas 

esBC.    Sen.  Ep.  83.  .,  ^     a       ^       ^  E<».t  a 

q  KaKoiatjiMoviiCf,  u  Avriaecves,  ov  /i£T/iio)f ,  &C  aocrancomm.  Epuu  s. 


CHiP.   VII. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


211 


in  the  state  of  glory,  a  constant  indeficient  fulness,  renders 
the  blessed  soul  undesirous  of  any  change.  There  is  no 
need  of  varieties,  or  diversions :  what  did  once  please,  can 
never  cease  to  do  so.  This  glory  cannot  fade,  or  lose  any 
thing  of  its  attractive  power.  The  facility  cannot  languish, 
or  lose  the  disposition,  by  which  it  is  contempered  and 
made  proportionable  thereto.  Hence  no  weariness  can  en- 
sue. What  I  a  soul  in  which  the  love  of  God  is  perfected, 
grow  weary  of  beholding  him  !  The  sim  will  sooner  grow 
■weary  of  shining  ;  the  touched  needle  of  turning  itself  to 
its  wonted  point ;  everj'  thing  will  sooner  grow  weary  of 
its  centre  ;  and  the  most  fundamental  laws  of  nature  be 
sooner  antiquated  and  made  void  for  ever.  The  eye  of  the 
fool,  Solomon  tells  us,'  is  in  the  ends  of  the  earth.  His, 
only,  is  a  rolling  wandering  eye,  that  knows  not  where  to 
fix.  Wisdom  guides,  and  fixes  the  eye  of  the  holy  soul ; 
determines  it  unto  God  only  :»  I  will  bless  the  Lord,  who 
hath  given  me  coimsel,  my  reins  also  instruct  me, — I  have 
set  the  Lord  always  before  me.  Surely  heaven  will  not 
render  it  less  capable  of  dijudication ;  of  passing  a  right 
judgment  of  the  excellency  and  worth  of  things.  And  here, 
a  rational  judgment  will  find  no  want ;  and  an  irrational 
will  find  no  place.  Therefore,  as  permanent  glory  will 
certainly  infer  a  perpetual  vision  ;  perpetuated  vision  will 
as  certainly  perpetuate  the  soul's  satisfaction  and  blessed- 
ness.— 1.  "Twill  be  a  possessive  intuition  :  as  'tis  an  appro- 
priate glory  which  it  pitches  upon.  'Twill  be  the  language 
of  every  look,  "  This  glory  is  mine."  The  soul  looks  not 
upon  it  shyly,  as  if  it  had  nothing  to  do  with  it ;  or  with 
slight  and  careless  glances  :  but  the  very  posture  of  its  eye 
speaks  its  interest,  and  proclaims  the  pretensions  it  hath 
to  this  glory.  With  how  difierent  an  aspect  doth  a  stran- 
ger passing  by,  and  the  owner,  look  upon  the  same  house, 
the  same  lands  !  A  man's  eye  lays  his  claim  for  him  and 
avows  his  right.  A  grateful  object  that  one  can  say  is  his 
own,  he  arrests  it  with  his  eye ;  so  do  saints  with  appropri- 
ative  looks  behold  their  God,  and  the  Divine  glory.  Even 
with  such  an  eye  as  he  was  wont  to  behold  them;'  To 
this  man  will  I  look,  &c.  that  is,  as  the  place  of  my  rest, 
mentioned  before  ;  he  designs  him  with  his  eye.  Which 
is  the  import  of  that  expression,"  The  Lord  knows  who 
are  his ;  his  eye  marks  them  out ;  owns  them  as  his  own  : 
as  concerning  others,  whom  he  disowns,  the  phrase  is,  I 
know  you  not.  And  how  vastly  different  is  such  an  intu- 
ition, from  that,  when  I  look  upon  a  thing  with  a  hungry, 
lingering  eye,  which  I  must  never  enjoy,  or  never  expect 
to  be  the  better  for !  This  vision  is  fruitive,  unites  the 
soul  with  the  blessed  object :  which  kind  of  sight  is  meant, 
when  actual  blessedness  is  so  often  expressed  by  seeing 
God.  We  see  then  what  vision,  the  sight  of  God's  face, 
contributes  to  the  satisfaction  of  blessed  souls. 


CHAPTER  VII. 


wherein  assinulation  (the  likeness  or  glory  of  God  impressed)  contributes  unto 
satisfaction  -.  where  is  particularly  propounded  to  be  shown.  What  pleasure 
it  ijivolves.  what  it  disposes  to ;  What  it  involves  in  the  esse  of  it.  what  in 
the  co^nosci.    1   The  pleasure  of  being  like  God  discovered.    1.  Sht 


2.  OoR  next  business  is  to  discover,  what  assimilation, 
or  the  impressed  likeness  of  God,  may  further  add  to  this 
satisfied  state ;  or,  what  satisfying  pleasure  the  blessed 
soul  finds  in  this,  that  it  is  like  God.  And  here  we  are 
distinctly  to  inquire  into — the  pleasure  which  such  an  as- 
similation to  God  involves  in  itself,  and — that  which  it 
tends  and  disposes  to. 

1.  The  pleasure  it  involves  in  itself;  or,  which  is  taken 
in  it  abstractedly  considered  ;  which  we  may  more  par- 
ticularly unfold  by  showing — the  pleasure  involved,  1.  in 
being  like  God :  and — 2.  in  knowing  or  reflecting  upon 
the  same  :  the  esse  and  the  cognosoi  of  this  assimilation. 

1.  The  pleasure  in  being  like  God ;  which  may  be  dis- 

r  Prov.  xvii.  24.  a  Psal.  xvi.  7,  8. 

t  Isa.  bm.  1,2.  ,     u  2  Tim.  ii.  19 

a  TifjubiTEpov  ipvx^  (TCij^aroc,  to  oc  Ti^Hi^TEpov  ayauov  pf ifoc,  to  oe  tui 
lUtiovt,  ayadtot  evavTiov,  ptiCoc  KaKov'ayaBov  dsjjEi^ov  vyEia  t/nix'J?  vyua^ 
ffiiifiaros,  jjEt^ov  ovv  kokov  voooi  xpvxm,  voaov  iTo)iiaTOSt  voaoi  fjjvxji^  t^ox- 
Sjipta,  &c.    Max.  Tyr.  dissert  41. 


covered  both  by  a  general  consideration  hereof,  and  by  in- 
stancing in  some  particulars,  wherein  blessed  souls  shaU 
be  like  him. 

1.  It  is  obvious  to  suppose  an  inexpressible  pleasure  in 
the  very  feeling,  the  inward  sensation,  the  holy  soul  will 
have  of  that  happy  frame  in  general,  whereinto  it  is  now 
brought ;  that  joyful  harmony,  that  entire  rectitude,  it  finds 
within  itself.  You  may  as  soon  separate  light  from  a  stm- 
beam,  as  pleasure  from  such  a  state.  This  likeness  or 
conformity  to  God  is  an  rispaoia,  a  perfect  temperament ; 
an  athletic  healthiness ;  a  strong  sound  constitution  of 
souL  Do  but  imagine,  what  it  is  to  a  man's  body,  after  a 
wasting  sickness,  to  find  himself  well.  Frame  a  notion  of 
the  pleasure  of  health  and  soundness,  when  both  all  the 
parts  and  members  of  the  body  are  in  their  proper  places 
and  proportions,  and  a  lively,  active  vigour,  a  sprightly 
strength,  possesses  every  part,  and  actuates  the  whole ;  how 
pleasant  is  this  temper !  If  we  were  all  body,  there  could 
be  no  greater  felicity  than  this.  But  by  how  much  the 
more  noble  any  creature  is,  so  is  it  capable  of  more  exqui- 
site pains,  or  pleasures.  »Sin  is  the  sickness  and  disease 
of  the  soul ;  enfeebles  all  its  powers,  exhausts  its  vigour, 
wastes  its  strength.  You  know  the  restless  tossings,  the 
weary  roslings  to  and  fro,  of  a  diseased  languishing  body ; 
such  is  the  case  of  a  sinful  soul.  Let  it  but  seriously  be- 
think itself,  and  then  speak  its  own  sense;  (but  here  is  the 
malignity  of  the  disease,  it  cannot  be  serious,  it  always 
raves;)  What  will  it  be"!  "01  can  take  no  rest!"  The 
way  of  wickedness  is  called  la  way  of  pain  :  sinners 
would  find  it  so,  if  the  violence  of  the  disease  had  not  be- 
reft them  of  sense:  Nothing  savours  with  me;  I  can  take 
comfort  in  nothing.  The  wicked  are  as  a  troubled  sea  (as 
their  name  imports')  that  cannot  rest,  whose  waters,  &c. 
The  image  of  God,  renewed  in  holiness  and  righteousness, 
is  health  restored,  after  such  a  consuming  sickness ;  which 
when  we  awake,  when  all  the  drowsiness  that  attends  our 
disease  is  shaken  off,  we  find  to  be  perfect.  The  fear  of  the 
Lord,  (an  ordinary  paraphrase  of  holiness  or  piety,)  is  said 
to  be  health  to  the  navel  and  marrow  lo  the  bones.  Our  Lord 
Jesus  invites'  wearied  sinners  to  come  to  him,  to  take  his 
yoke  on  them,  to  learn  of  him,  that  is,  to  imitate  him,  to  be 
like  him  ;  and  promises  they  shall  find  rest  to  their  souls. 
How  often  do  we  find  grace  and  peace  in  conjunction  in 
the  apostles'  salutations  and  benedictions  !  We  are  told 
that  the  ways  of  Divine  wisdom  (i.  e.  which  itprescribeth) 
are  all<i  pleasantness  and  peace.  That  in  keeping  the 
commandments  of  God  there  is  great  reward.  That  they 
are  not  grievous,  i.  e.  (for  there  seems  to  be  a  mciosis  in  the 
expression,)  are  joyous,  pleasant.  And  what  are  his  com- 
mandments, but  those  expresses  of  himself,  wherein  we  are 
to  be  like  him,  and  conform  to  his  will  1'  The  kingdom  of 
God  (that  holy  order  which  he  settles  in  the  spirits  of  men, 
his  law  transcribed  and  impressed  upon  the  soul ;  which  is 
nothing  else  but  its  conformation  and  likeness  to  himself:) 
is  righteousness,  and  then  peace.  The  i/.p.i.'Jifiu  Ui'CvfiaTo;  f 
that  nof.im.,  and  jud^maif,  and  savmir  of  things,  that  ex- 
cellent temper  of  mind  and  heart,  (for  that  is  the  extent  of 
the  expression,)  whereof  the  Holy  Spirit  of  God  is  both 
the  author  and  pattern,  is  life  and  peace,  involves  ihem  in 
itself.  When  one  thing  is  thus,  in  casu  recto,  predicated 
of  another,  it  speaks  their  most  intimate  connexion,  as 
Rom.  xiv.'lT.  above  :  so  1  John  v.  3.  This  is  love  that, 
&c.  So  here,  such  a  mind  is  life  and  peace  (though  the 
copula  be  not  in  the  original,  it  is  fitly  supplied  in  the 
translation.)  You  cannoi  separate  (q.  li.)  life  and  peace 
from  such  a  mind :  it  hath  no  principle  of  death  or  trouble 
in  it.  Let  such  as  know  any  thing  of  this  blessed  temper 
and  complexion  of  soul,  compare  this  scripture  and  their 
own  experience  together  ;  when  at  any  time  they  find  their 
souls  under  the  blessed  empire  and  dominion  of  a  spiritual 
mind,  when  spirituality  wholly  rules  and  denominates 
them.'  Are  not  their  souls  the  veiy  region  of  life  and  peace  1 
both  these  in  conjunction,  life  and  peace  t  not  raging  life, 
not  stupid  peace ;  but  a  placid,  peaceful  life,  a  vital,  vigor- 
ous rest  and  peace:  'tis  not  the  life  of  a  fury,  nor  peace  of 

b  3sy  T^t  Psal-  cxxxix.  al.  V'2^t  Isa.  Ivii.  20.  Hinc  ilUid  et  tffdium  et  displi- 
centia  sui,  et  nusquajn  residentis  animi  volutatio.  &c.     Sen.  de  Tranqu. 

c  Mat.  ri.  28. 

d  Prov.  iii.  13.  Psal.  ax.  I  John  v.  3. 

c  Rom.  av.  17.  f  Rom.  via.  6. 


312 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


OHiP.  VII. 


a  stone :  life  that  hath  peace  in  it,  auid  peace  that  hath  life 
in  it.  Now  can  the  soul  .say,  "  I  feel  myself  well ;  all  is 
now  well  with  me."s  Nothing  afflicts  the  spiritual  mind 
so  far,  and  while  'tis  such ;  'tis  wrapt  up  and  clothed  in  its 
own  innocency  and  purity,  and  hereby  become  invulner- 
able, not  liable  to  hurtful  impressions.  Holiness  (under 
the  name  of  light,  for  that  is  by  the  context  the  evident 
meaning  of  the  word  there)  is  by  the  apostle  h  spoken  of  as 
the  Christian's  armour.  Put  on,  saith  he,  the  armour  of 
light,  in  opposition  to  the  works  of  darkness,  which  he  had 
mentioned  immediately  before.  Strange  armour !  that  a 
man  may  see  through.  A  good  man's  armour  is,  that  i  he 
needs  none:  his  armour  is  an  open  breast;  that  he  can 
expose  himself,  is  fearless  of  any  harm.  Who  is  he  that 
shall  harm  you  if  ye  be  followers  of  that  which  is  good  ■? 
It  should  be  read  imitators,  so  the  word  signifies ;  and  so 
whereas  following  is  either  of  a  pattern  or  an  end,  the  for- 
mer must  be  meant  here,  by  the  natural  importance  of  that 
word.  And  hence,  by  k  "  that  which  is  good,"  is  not  to  be 
understood  created  goodness ;  for  it  is  not  enough  to  imi- 
tate that  goodness,  for  so  we  must  be  good  ;  but  the  words 
are  capable  of  being  read,  him  that  is  good,  or  (which  is 
all  one)  the  good.i  And  so  'tis  the  inereate  good,  the  bless- 
ed God  himself,  formally  considered  under  the  notion  of 
good.  Nothing  can  harm  you  if  you  be  like  God,  that's 
the  plain  sense  of  this  scripture.  Likene.ss  to  God  is  ar- 
mour of  proof ;  i.  e.  an  imitation  of  him,  viz,  in  his  moral 
goodness,  which  holiness  (as  a  general  name  of  it)  com- 
prehends. A  person  truly  like  God  is  secure  from  any 
external  violence,  so  far  as  that  it  shall  never  be  able  to 
invade  his  spirit.  He  is  in  spirit  far  raised  above  the  tem- 
pestuous stormy  region,  and  converses  where  winds  and 
clouds  have  no  place. 

Nor  can,  so  far  as  this  temper  of  soul  prevails,  any  evil 
grow  upon  such  a  mind  within  itself  It  is  life  and  peace, 
it  is  light  and  purity,  for  'tis  the  image,  the  similitude  of 
God.m  God  is  light,  and  with  him  is  no  darkness  at  all. 
Holy  souls  were  darkness,  but  they  are  light  in  the  Lord. 
He  the  Father  of  light,"  they  the  children  of  light.  They 
were  darkne.ss:  not  in  the  dark;  but  in  the  abstract, 
"  darkness ;"  as  if  that  were  their  whole  nature,  and  they 
nothing  else  but  an  impure  mass  of  conglobated  darkness." 
So,  Ye  are  light :  as  if  they  were  that  and  nothing  else  ;  no- 
thing but  a  sphere  of  light.  Why  suppose  we  such  a  thing 
as  an  entire  sphere  of  nothing  else  but  pure  light  1  What 
can  work  any  disturbance  here,  or  raise  a  storm  within  it : 
A  calm,  serene  thing,  perfectly  homogeneous,  void  of  con- 
trariety, or  any  self-repugnant  quality":  how  can  it  disquiet 
itself!  We  cannot  yet  say,  that  thus  it  is  with  holy  souls 
in  their  present  state,  according  to  the  highest  literal  im- 
port of  these  words,  Ye  are  light :  but  thus  it  will  be  when 
they  awake ;  when  they  are  satisfied  with  this  likeness. 
They  shall  then  be  like  God  fully,  and  throughout.  O  the 
joy  and  pleasure  of  a  soul  made  after  such  a  similitude ! 
Now  glory  is  become  as  it  were  their  being,  they  are  glo- 
rified. Glory  is  revealed  into  them,  transfused  through- 
out them.  Every  thing  that  is  conceivable  under  the  no- 
tion of  an  excellency,  competent  to  created  nature,  is  now 
to  be  found  with  them;  and  they  have  it  in-wrought  into 
their  very  beings.  So  that  in  a  true  sense  it  may  be  said, 
that  they  are  light;  they  not  only  have  such  excellencies, 
but  they  are  them:P  as  the  moralist  saith  of  the  wise  or 
virtuous  man,  tAai  he  not  so  properly  halh  all  tkingf,  as  is 
all  things.  'Tis  said  of  man,  in  respect  of  his  naturals,  he 
is  the  image  1  and  glory  of  God.  As  for  his  supernatural 
excellencies,  though  they  are  not  essential  to  man,  they 
are  more  expressive  of  God;  and  are  now  become  so  in- 
separable from  the  nature  of  man  too,  in  this  his  glorified 
state,  that  he  can  as  soon  cease  to  be  intelligent  as  holy. 
The  image  of  God,  even  in  this  respect,  is  not  separable 
from  him,  nor  blessedness,  (surely,)  from  this  image.  As 
the  divine  excellencies,  being  in  their  infinite  fulness  in 
God,  are  his  own  blessedness,  so  is  the  likeness,  the  parti- 
cipation of  them  in  the  soul  that  now  bears  this  image  its 

glnviilnerabilft  est  non  qiiod  non  feritur,  sed  qiinil  non  leeditur.  Son.  do  con- 
Btantjalsapienti^,  ttive  quod  in  sapicntcni  non  cudit  injuria. 

h  Rom.  xiii.  12. 

i  Intceer  vitffl  sccleriijfiue  purus,  &r.    Hor.  lVTi;iryTd(.  k  Tow  oj  flflott, 

1  Ax  Plato  and  hia  followeiB  used  tho  expression,  rayaBov,  fully  according  to 
the  sense  of  Matt  xix.  17. 

m  I  John  i.  n  Eph.  v.  James  i. 


blessedness.  Nothing  can  be  necessary  to  its  full  satisfac- 
tion which  it  hath  not  in  itself,  by  a  gracious  vouchsafe- 
ment  and  communication.  The  good  man,  (in  that  de- 
gree which  his  present  slate  admits  of,)  Solomon  tells  us,f 
is  satisfied  from  himself:  he  doth  not  need  to  traverse  the 
world,  to  seek  his  happiness  abroad  ;  he  hath  the  matter 
of  satisfaction,  even  that  goodness  which  he  is  now  en- 
riched with,  in  his  own  breast  and  bosom  ;•  yet  he  hath  it 
all  by  participation  from  the  fountain-goodness.  But  that 
participated  goodness  is  so  intimately  one  with  him,  as 
sufficiently  warrants  and  makes  good  the  assertion,  he  is 
satisfied  from  hiiiLself :  viz.  from  himself,  not  primarily, 
or  independently  ;  but  by  derivation  from  him  who  is  all 
in  all,  and  more  intimate  to  us  than  we  ourselves.  And 
what  is  that  participated  goodness,  but  a  degree  of  the 
Divine  likeness  1  But  when  that  goodness  shall  be  fully 
participated,  when  this  image  and  imitation  of  the  Divine 
goodness  shall  be  complete  and  entire,  then  shall  we  know 
the  rich  exuberant  sense  of  those  words.  How  fully  will 
this  image  or  likeness  satisfy  then !  And  yet  more  dis- 
tinctly, we  may  apprehend  how  satisfying  this  likeness  or 
image  impressed  will  be,  if,  a  little  further  deferring  the 
view  of  the  particulars  of  this  likeness  which  we  have  de- 
signed to  instance  in,  we  consider  these  general  properties 
of  it. 

1.  'Tis  a  vital  image  :  not  the  image  only  of  him  that 
lives,  the  living  God  ;  but  it  is  his  living  and  soul-quick- 
ening image.  'Tis  the  likeness  of  him,  in  that  very  res- 
pect; an  imitation  and  participation  of  the  life  of  God  ;  by 
which,  once  revived,  the  soul  lives  that  was  dead  before. 
'Tis  not  a  dead  picture,  a  dumb  show,  an  unmoving  statue ; 
but  a  living,  speaking,  walking  image  ;  that  wherewith  the 
child  is  like  the  father ;  the  very  life  of  the  subject  where 
it  is  ;  and  by  which  it  lives  as  God,  speaks  and  acts  con- 
formably to  him.  An  image,  not  such  a  one  as  is  drawn 
with  a  pencil,  that  expresses  only  colour  and  figure  ;  but 
such  a  one  as  is  seen  in  a  glass, '  that  represents  life  and 
motion,  as  was  noted  from  a  worthy  author  before.  'Tis 
even,  in  its  first  and  more  important  draught,  an  analogi- 
cal participation  (as  we  must  understand  it)  of  the  "  Divine 
nature ;  before  which  first  tincture,  those  preludious 
touches  of  it  upon  the  spirit  of  man,  his  former  state  is 
spoken  of  as  »  an  alienation  from  the  life  of  God  ;  as  having 
no  interest,  no  communion  therein.  The  ?  putting  on  of 
the  new  man,  which  after  God  is  created  in  righteousness 
and  true  holiness,  is  presently  mentioned,  in  direct  oppo- 
sition to  that  dismal  state,  implying  that  to  be  a  participa- 
tion of  the  Divine  life:  and  certainly,  so  far  as  it  is  so, 'tis 
a  participation  of  the  Divine  blessedness  too. 

2.  'Tis  an  image  most  intimate,  therefore,  to  its  subject. 
Glory  it  is  ;  but  not  a  superficial  skin-deep  glory ;  such  as 
shone  in  Mases's  face,  which  he  covered  with  a  vail.  'Tis 
thoroughly  transformative  ;  changes  the  soul  throughout; 
not  in  external  appearance,  but  in  its  very  nature.  All 
outward  embellishments  would  add  little  felicity  to  a  pu- 
trid, corrupt  soul.  That  would  be  but  painting  a  sepul- 
chre ;  this  adds  ornament  unto  life;  and  both,  especially 
to  the  inward  man.  'Tis  not  paint  in  the  face,  while  death 
is  at  the  heart;  but  'tis  the  radication  of  such  a  principle 
within  as  will  soon  form  and  attemper  the  man  univer- 
sally to  itself  'Tis  glory,  bles.sedness,  participated,  brought 
home  and  lodged  in  a  man's  own  soul,  in  his  own  bosom; 
he  cannot  then  but  be  satisfied.  A  man  may  have  a  rich 
stock  of  outward  comforts,  and  while  he  haih  no  heart  to 
enjoy  them,  be  never  the  happier.  But  'tis  impossible, 
that  happiness  should  be  thus  lodged  in  his  soul,  made  so 
intimate,  and  one  with  him;  and  yet,  that  he  should  not 
be  .satisfied,  not  be  happy. 

3.  An  image  connatural  to  the  spirit  of  man.  Not  a 
thing  alien,  and  foreign  to  his  nature,  put  into  him  pur- 
posely, as  it  were,  to  torment  and  vex  him  ;  but  an  ancient 
well-known  inhabitant,  that  had  place  in  him  from  the 
beginning.  Sin  is  the  injurious  intruder;  which  there- 
fore  puts  the  soul   into  a  commotion,  and  permits  it 

o  ^tiiatpa  t^"\f7f  aiiroEK^fj?.  or«i'/ir?rf  c\TCtvnmt  fffi  T(,;iFjrf  (truowTpe- 
X'?,  /"in-  triivt^avri,  aWa  iptiirt  XafiwjiTat.  &c.  Marc  Antonin.  Hb.  11. 

p  Onuiia  non  lam  liabere  quom  esse.    Sen. 

q  1  I'or.  xi.  7.  r  Prov.  xiv.  H. 

8  Intimo  noatro  iotimior.  Esse  nostrum  laudabUe.  Gibieuf  de  libcrlate,  ex. 
Plat.  et.  Aug.  tSic  oculos.  sic  ille  manus.  sic  ora  ferebat. 

u  2  PeU  i.  J  Eph.  iv.  19.  y  Ver.  23.  M. 


Ciup.  VI. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


not  to  rest,  while  it  hath  any  being  there.  This  image 
calms  it,  restores  it,  works  a  peaceliil,  orderly  composure 
within ;  returns  it  to  itself,  to  its  pristine,  blessed  state ; 
being  reseated  there,  as  in  its  proper,  primitive  subject. 
For  though  this  image,  in  respect  of  corrupted  nature,  be 
supernal ural;  in  respect  of  institute,  and  undefiled  nature, 
it  was  in  a  true  sense  natural,  as  hath  been  demonstrated 
by  divers  of  ours  against  the  papists;  and  upon  the  matter, 
yielded  by  some  of  the  more  moderate  among  themselves.' 
At  least  it  was  connate  with  human  nature,  consentaneous 
to  it,  and  perfective  of  it.  We  are  speaking,  it  must  be 
remembered,  of  that  part  of  the  Divine  image  that  con- 
sists in  moral  excellencies ;  there  being  another  part  of  it, 
as  hath  been  said,  that  is,  even  in  the  strictest  sense  natu- 
ral. There  is  nothing  in  the  whole  moral  law  of  God,  (in 
conformity  whercunto  this  image  did,  ab  arigirie,  consist,) 
nothing  of  what  he  requires  from  man,  that  is  at  all  destruc- 
tive of  his  being,  prejudicial  to  his  comforts,  repugnant  to 
his  most  innate  principles :  nothing  that  clashes  with  his 
reason,  or  is  contrary  to  his  interest;  or  that  is  not,  most 
directly  conservative  of  his  being  and  comforts,  agreea- 
ble to  his  most  rational  principles,  subservient  to  his  best 
and  truest  interest,  for  what  °  doth  God  the  Lord  require, 
but  fear  and  love,  service,  and  holy  walking  from  an  en- 
tire and  undivided  soul  f  what,  but  what  is  good;  not  only 
in  itself,  but  for  us ;  and  in  respect  whereof,  his  law  is 
said  to  beij  holy,  just  and  good  i  And  what  he  requireth, 
he  impresseth.  This  law,  written  in  the  heart,  istliis  like- 
ness. How  grateful,  then,  will  it  be,  when,  after  a  long 
extermination  and  exile,  it  returns  and  re-possesses  the 
soul,  is  recognized  by  it,  becomes  to  it  a  new  nature,  (yea, 
even  a  diviiie,)i:  a  vital,  living  law,  the  law  of  the  spirit 
of  life  in  Christ  Jesus !  What  grievance,  or  burden,  is  it 
to  do  the  dictates  of  nature  1  actions  that  easily  and  free- 
ly flow  from  their  own  principles'?  and,  when  blessedness 
itself  is  infolded  in  tho,se  very  acts  and  inclinations  1  How 
infinitely  satisfying  and  delightful  will  it  be,  when  the  soul 
shall  find  itself  connaturalized  to  every  thing  in  its  duty  ; 
and  shall  have  no  other  duly  incumbent  on  it  than  to  be 
happy!  when  it  shall  need  no  arguments  and  exhortations 
to  love  God  :  nor  need  be  urged  and  pressed,  as  hereto- 
fore, to  mind  him,  to  fear  before  him!  when  love,  and  re- 
verence, and  adoration,  and  praise;  when  delight,  and 
joy,  shall  be  all  natural  acts  !  Can  you  separate  this,  in 
your  own  thoughts,  from  the  highest  satisfaction  1 

4.  This  image  will  be  now  perfect;  every  way,  fully 
perfect,— 1.  In  all  its  parts,  as  it  is  in  the  first  instant  of 
the  soul's  entrance  into  the  state  of  regeneration ;  the 
womb  of  grace  k-nows  no  defective  maimed  births.  And 
yet  here  is  no  little  advantage,  as  to  ihis  kind  of  perfec- 
tion. For  now  those  lively  lineaments  of  the  new  creature 
all  appear,  which  were  much  obscured  before  :  every  line 
of  glory  is  conspicuous,  every  character  legible,  the  whole 
entire  frame  of  this  image  is,  in  its  exact  svmmelry  and 
apt  proportions,  visible  at  once.  And  'lis  an  unspeakable 
addition  to  the  pleasure  of  so  excellent  a  temper  of  spirit, 
that  accrues  from  the  discernible  entireness  of  it.  Here- 
tofore, some  gracious  dispositions  have  been  to  seek, 
(through  the  present  prevalence  of  some  corruption  or  temp- 
tation,) when  there  was  most  need  and  occasion  for  their 
being  reduced  into  act.  Hence  the  reward  and  pleasure 
of  the  act,  and  improvement  of  the  principle  were  lost  to- 
gether. Now,  the  soul  will  be  equally  disposed  to  every  holy 
exercise  that  shall  be  suitable  to  its  state.  Its  temper  shall 
be  even  and  symmetral;  its  motions  uniform  and  agree- 
able: nothing  done  out  of  season;  nothing  seasonable 
omitted,  for  want  of  a  present  disposition  of  spirit  thereto. 
There  will  be  not  only  an  habitual,  but  actual  entireness 
of  the  frame  of  holiness  in  the  blessed  soul.— 3.  Again 
this  image  will  be  perfect  in  degree;  so  as  to  exclude  all 
degrees  of  its  contrary,  and  to  include  all  degrees  of  itself 
There  will  be  now  no  longer  any  colluctation  with  contra- 
ry principles;  no  law  in  the  members  warring  against  the 
law  of  the  mind  ;  no  lustings  of  the  flesh  against  the  spi- 
rit. That  war  is  now  ended  in  a  glorious  victory,  and 
eternal  peace.     There  will  be  no  remaining  blindness 

z  Aamaybesecnl.ycomparinsrwliatEsthissnysilotfmtwomiestion'i.  1.  An 
rratia  tiicnt  pnmo  lipmini  naturalis  ;  2.  Utrum  originalis  jostitia  I'uerit  liomi- 
m  aupematiiralw  l    1.  2.  dist.  25. 

a  Deut.  1,  IS.  Mic.  Ti.  3.  I,  Rom.  viL  1" 

18 


of  mind,  nor  error  of  judgment,  nor  perversene.'is  of  will, 
nor  irregularity  or  rebellion  of  afl'ections  :  no  ignorance oi 
God,  no  avcrsaiion  Irom  him,  or  disaflection  towards  him. 
This  likeness  removes  all  culpable  (iis.similitude  or  uulike- 
ness.  This  communicated  gloiy  fills  up  the  whole  soul, 
causes  all  clouds  and  darkness  to  vanish,  leaves  no  place 
for  any  thing  that  is  vile  or  inglorious ;  'lis  pure  glotv, 
free  from  mtxiure  of  any  thing  that  is  alien  to  it.  And  it 
is  itself  full.  The  soul  is  replenished,  not  with  airy,  eva- 
nid  shadows;  but  with  substantial,  solid  glory.d  a  massive, 
weighty  glory;  for  I  know  not  but  subjective  gloiy  may 
be  taken  in  within  the  signiticancy  of  that  known  scripture, 
if  it  be  not  more  principally  intended  ;  inasmuch  as  the 
text  speaks  of  a  glory  to  be  wrought  out  by  alilictions,  which 
are  the  files  and  furnaces,  as  it  were,  to  polish  or  refine 
the  soul  into  a  glorious  frame.  'Tis  cumulatedgloiy,  glory 
added  to  glor)'.  Here  'tis  growing,  progressive  glorf,'we 
are  changed  into  the  same  image  from  glory  to  glory.  It 
shall,  now,  be  stable,  consistent  glory  ;  that  carries  a  self- 
fulness  with  it:  (which  some  include  also  in  the  no- 
tion of  purity  :)r  'tis  foil  itself,  includes  every  degree  re- 
quisite to  its  own  perfection.  God  hath  now  put  the  last 
hand  to  this  glorious  image,  added  to  it  its  ultimate  ac- 
complishments. Now  a  conformity  to  Christ,  even  in  the 
resurrection  from  the  dead,  in  his  .glorious  state,  is  fully 
attained.  That  prize  of  the  high  calling  of  God  is  now 
won.  And  the  humble  sense  of  not  having  alL^med  as 
yet,  and  of  not  being  already  perfect,  (in  which  humilily 
the  foundation  of  the  temple  of  God  in  a  saint  is  laid,  and 
the  building  raised,)  is  turned  into  joyful  acclamations, 
"Grace,  grace!"  for  the  laying  on  of  the  top  stone,  the 
finishing  of  this  glorious  work.  And  when  this  temple  is 
filled  with  the  glory  of  the  Lord,  the  soul  itself  reple- 
nished with  the  divine  fulness,  will  not  its  joys  be  full  loo  ! 
For  here  is  no  sacrifice  to  be  oS'ered  but  that  of  praise, 
and  joy  is  the  proper  seasoning  for  that  sacrifice. 

Now,  the  new  creature  hath  arrived  to  the  measure  of 
the  stature  of  a  perfect  man  in  Christ  Jesus.  The'first 
formation  of  this  spiritual,  as  well  as  of  the  natural  man, 
was  hidden  and  secret,  it  was  curiously  wrought,  and  in  a 
way  no  more  liable  to  ob.servaiion,  than  that  of  framing 
the  child  in  the  womb;  as  that  is  as  hidden  as  the  con- 
coction of  minerals,  or  precious  .stones,  in  the  lower  parts 
of  the  earth.  No  secrets  of  nature  can  outvie  the  mysteries 
of  godliness.  Its  growth  is  also  by  very  insensible  de- 
grees, as  it  is  with  the  products  of  nature  r  but  its  arrival 
to  perfection  is  infinitely  more  strange  than  any  thing  in 
nature  ever  was.  How  sudden  and  wonderful  is  the 
change,  when,  in  the  twinkling  of  an  eye,  the  blessed 
soul  instantly  awakes  out  of  drowsy  languishings,  and  mi- 
serable weakness,  into  perfect  strength  and  vigour  !»'  As  a 
man  is,  so  is  his  strength;  and  as  his  .strength  is,  so  is  his 
joy  and  pleasure.  The  sun  is  said  to  go  forth  as  a  strong 
man,  rejoicing  to  run  his  race.  When  a  man  goes,  in  the 
fulness  of  his  strength,  upon  any  enterprise,  how  dolh  his 
blood  and  spirits  triumph  before-hand !  No  motion  of 
hand  or  foot,  is  without  a  sensible  delight.  The  strength 
of  a  man's  spirit,  is,  unspeakably,  more  than  that  of  the 
outward  man;  its  faculties  and  powers  more  refined  and 
raised ;  and  hence  are  rational  or  intellectual  exercises 
and  operations  much  more  delightful  than  corporeal  ones 
can  be.  But  (still  as  the  man  is,  so  is  his  strength)  'tis  an 
incomparably  greater  strenglh  that  attends  the  heaven-born 
man.  This'man  born  of  God,  begotten  of  God,  after  his 
own  likeness;  this  hero,  this  son  of  God,  was  born  to 
conflicts,  to  victories,  to  triumphs.  White  he  is  yet  but  in 
his  growing  age,  he  overcomes  the  world  ;  (as  Hercules 
the  serpents  in  liis  cradle ;)  overcomes  the  wicked  one,  and 
is  at  last  more  than  conqueror.  A  mighty  power  attends 
godliness;  "a  spirit  of  power,  and  of  a  sound  mind; 
but  how  much  this  divine  creature  grows,  so  much  the 
more  like  God:  and  being  perfect,  conflicts  cca-se:  tie  had 
overcome  and  won  the  crown  before.  And  now  all  his 
strength  runs  out  into  acts  of  pleasure.  Now  when  he 
shall  go  forth  in  his  might  to  love  God,  (as  we  are  re- 
quired to  love  htm  now  with  all  our  might,  and  every  act 


sit 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  VIII. 


of  praise  shall  be  an  act  of  power,  done  with  a  fulness  of 
strength,  (as  'tis  saul  their  praises,  at  the  bringing  home  of 
the  ark,  were  with  all  their  might,)  0 !  what  will  the 
pleasure  be  that  shall  accompany  this  state  of  perfection  ! 
Perfect  power  and  perfect  pleasure  are  here  met,  and  shall 
for  ever  dwell  together,  and  be  always  commensurate  to 
one  another.  They  are  so  here,  in  their  imperfect  state  : 
our  feeble,  spiritless  duties,  weak,  dead  prayers;  they  have 
no  more  sweetness  than  strength,  no  more  pleasure  than 
power  in  them.  Therefore  we  are  listless,  and  have  no 
mind  to  ditties,  as  we  find  we  are  more  frequently  desti- 
tute of  a  spiritual  liveliness  and  vigour  therein.  When  a 
spiiit  of  might  and  power  goes  on  with  us  in  the  wonted 
course  of  our  converses  with  God,  we  then  forecast  oppor- 
tunities, and  gladly  welcome  the  season,  when  it  extraor- 
dinarily occurs,  of  drawing  nigh  to  him.  It  cannot  be 
thought,  that  the  connexion  and  proportion  between  these 
should  fail  in  glory;  or  that,  when  every  thing  else  is  per- 
fect, the  blessed  soul  itself  made  perfect,  even  as  God  him- 
self is  perfect,  in  this  bearing  his  likeness,  should  be  unlike 
him  in  bliss ;  or  its  satisfaction  be  imperfect. 


CHAPTER  VIII. 

Tho  satisfaction  carried  in  the  glory  of  God  impressed,  further  shoHTi  by  in- 
stances. Certain  parliculars  of  this  ;  impression  instanced  in  a  dependent 
frame  of  spirit,  sulueclion  or  self  devoting,  love,  purity,  hberly,  tranguil- 

i;ty. 

But  besides  the  general  consideration  of  this  likeness, 
we  shall  instance  in  some  of  the  particular  excellencies 
comprehended  in  it,  wherein  the  blessed  shall  imitate  and 
resemble  God  :  whence  we  may  farther  estimate  the  plea- 
sure and  satisfaction  that  being  like  God  will  ali'ord. — 
Only  here  let  it  be  remembered,  that  as  we  all  along  in 
this  discourse,  speak  of  likeness  to  God  in  respect  of  mo- 
ral excellencies;  so  by  likeness  to  him,  in  respect  of  these, 
we  understand,  not  only  a  participation  of  those  which  are 
communicable ;  but  a  correspondent  impress  also  as  to 
those  that  are  incommunicable ;  as  hath  been  more  dis- 
tinctly opened  in  the  propo.sitions  concerning  this  likeness. 
Which  being  premised,  I  shall  give  instances  of  both  kinds, 
to  discover  somewhat  of  the  inexpressible  pleasure  of  being 
thus  conformed  to  God.  And  here,  pretermitting  the  im- 
press of  knowledge  of  which  we  have  spoken  under  the 
former  head  of  vision,  we  shall  in.stance, 

1.  In  a  dependent  frame  of  spirit, which  is  the  proper  im- 
press of  the  Divine  all-sufficiency  andself-fulness,  duly  ap- 
prehended by  the  blessed  soul.  It  is  not  easy  to  conceive  a 
higher  pleasure  than  this,  compatible  to  a  creature, — the 
pleasure  of  dependance;  yea,  this  is  a  higher  than  we  can 
conceive.  Dependance  (which  speaks  the  creature's 
iTYKiif  or  habitude  to  its  principle,  as  tne  subserviency  which 
imports  its  habititde  to  its  end)  is  two-fold. — 1.  Natural  : 
which  is  common  and  essential  to  all  creatures ;  even  when 
no  such  thing  is  thought  on,  or  considered  by  them.  The 
creatureslive,  move,  and  have  their  beings  in  God,  whether 
they  think  of  it  or  no. — 2.  Voluntary,  or  rational :  which 
is  de  fadn,  peculiar;  and  dc  jure,  common  to  rea.sonable 
creatures  as  such.  A  dependance  that  is,  t«-  7rfi..aifir<T(M!, 
eleclirc ;  and,  with  a  foresoing  reason,  (which  I  under- 
.stand  by  elective,  not  a  liberty  of  doing,  or  not  doing  it,) 
and  concotnitant  consideration  of  what  wedo,  and  animad- 
version of  our  own  act  :  when  knowingly  and  willingly, 
understandingourselvcs  in  what  we  do,  we  go  out  of  our- 
selves, and  live  in  God.  This  is  the  dependance  of  which 
I  speak.  And  it  cannot  hut  be  attended  with  transccndant 
jdeasure  in  that  other  state,  when  that  knowledge  and  ani- 
madversion shall  be  cicnr  and  perfect:  both,  as  this  depen- 
dance imports — a  niillilyiiiu'  of  self.— and  ma?nilyiiis  (I 
may  call  it  omnilying)  of  God,  a  making  him  all  in  all,— 
As  it  imports  (which  it  doth  most  evidently)  a  xclf-aiini- 
hllniUm,  a  jmre  nuUifyin!;  of  self,  'lis  a  continual  recogni- 
tion of  my  ownnothingne.ss,  a  momently,  iterated  confes- 
sion, that  my  whole  being  is  nothing,  but  a  mere  puff  of 
precarious  breath,  a  bubble  rai.sed  from  nothing,  by  the 
arbitrary  fiat  of  the  great  Creator;  reducible,  had  he  so 
tt  Gal.  ii.  VI. 


pleased,  any  moment  to  nothing  again.  Tlie.se  are  trike 
and  just  acknowledgments,  and  to  a  well-tempered  soul 
infinitely  pleasant,  when  the  state  of  the  case  is  thoroughly 
understood,  (as  now  it  is,)  and  it  hath  the  apprehensiou 
clear  ;  how  the  creation  is  sustained,  how,  and  upon  what 
terms,  its  own  being,  life  and  blessedness  are  continued  to 
it ;  that  it  is  everj'  moment,  determinable  upon  the  con- 
stancy of  the  creator's  will,  that  it  is  not  simply  nothing. 
'Tis  not  possible  that  any  thing  should  hinder  this  consi- 
deration from  being  eternally  delightful,  but  that  diaboli- 
cal uncreaturely  pride,  that  is  long  since  banished  heaven, 
and  that  banished  its  very  subjects  thence  also.  Nothing 
can  suit  that  temper,  but  to  be  a  god;  to  be  wholly  inde- 
pendent, to  be  its  own  sutBciency.  The  thoughts  of  living 
at  the  will  and  pleasure  of  another,  are  grating;  but  they 
are  only  grating  to  a  proud  heart,  which  here,  hath  no 
place.  A  soul  naturalized  to  humiliations,  accitstomed  to 
prostrations  and  self-abasemenis,  trained  up  in  acts  of 
mortification,  and  that  was  brought  to  glory  through  a 
continued  course  and  series  of  self-denial ;  that  eversince 
it  first  came  to  know  itself,  was  wont  to  depend  for  every 
moment's  breath,  for  every  glimpse  of  light,  for  every 
fresh  influence,  ("I  live,  yet  not  i — )  with  what  pleasure 
doth  it,  now,  as  it  were,  vanish  before  the  Lord  !  what  de- 
light doth  it  take  to  diminish  itself,  and  as  it  were,  disap- 
pear ;  to  contract  and  shrivel  up  itself,  to  shrink  even  into 
a  point,  into  a  nothing,  in  the  presence  of  the  Divine  glo- 
ry ;  that  it  may  be  all  in  all  I  Things  are  now  pleasant, 
(to  the  soul,  in  its  right  mind)  as  they  are  suitable  ;  as 
they  carry  a  comeliness  and  congruity  in  them  ;  and  no- 
thing now  appears  more  becoming,  than  such  a  self-annihila- 
tion. The  distances  of  Creator  and  creature,  of  infinite 
and  finite,  of  a  necessary  and  arbitrary  being,  of  a  self- 
originated  and  a  derived  being,  of  what  was  from  ever- 
lasting, and  what  had  a  beginning;  are  now  better  under- 
stood than  ever.  And  the  soul,  by  how  much  it  is  now 
come  nearer  to  God,  is  inore  apprehensive  of  its  distance. 
And  such  a  frame  and  posture  doth,  hence,  please  it  best, 
and  doth  most  fitly  corre.spond  thereto.  Nothing  is  so 
pleasing  to  it,  as  to  be  as  it  ought.  That  temper  is  most 
grateful  that  is  most  proper,  and  which  best  agreed  with 
its  state.  Dependance  therefore  is  greatly  pleasing,  as  it 
is  a  self-nullifying  thing.  And  yet  it  is,  in  this  respect, 
pleasing,  but  as  a  means  to  a  further  end.  The  pleasure 
that  attends  it,  is  higher  and  more  intense,  according  as  it 
more  immediately  attains  that  end,  r;;.  the  magnifying 
and  exalting  of  God  :  which  is  the  most  connatural  thing 
to  the  holy  soul ;  the  most  fundamental  and  deeply  im- 
pressed law  of  the  new  creature.  Self  gives  place, 
that  God  may  take  it :  becomes  nothing,  that  he  may  be 
all :  it  vanishes,  that  his  glory  may  shine  the  brighter. — 
Dependance  gives  God  his  proper  glory.  'Tis  the  peculiar 
honour  and  prerogative  of  a  Deity,  to  have  a  world  of 
creatures  hanging  upon  it,  staying  themselves  upon  it;  to 
be  the  fulcrum,  the  centre  of  a  lapsing  creation.  AVhen 
this  dependance  is  voluntary  and  intelligent,  it  carries  in 
it  a  more  explicit  owning  and  acknowledgment  of  God. 
By  how  much  more  this  is  the  distinct  and  actual  sen.se  of 
my  soul.  Lord,  I  cannot  live  but  by  thee  ;  so  much  the 
more  openly  and  plainly  do  I  speak  it  out.  Lord,  thou  art 
God  alone;  thou  artthe  fulness  of  life  and  being;  the  only 
root  and  spring  of  life ;  the  everlasting  I  AM ;  the  Being 
of  beings. 

How  unspeakably  pleasant,  to  a  holy  soul,  will  such  a 
perpetual  agnition  or  acknowledgment  of  God  be!  when 
the  perpotiiaiion  of  its  being  shall  be  nothing  else  than  a 
perpetual  ion  of  I  his  acknowledgment;  when  every  renewed 
aspiration,  every  motion,  every  pulse  of  the  glorified  soul, 
shall  be  but  a  repetition  of  it;' when  it  .shall  find,  itself,  m 
the  eternity  of  life,  that  everlasting  state  of  life  which  it 
now  possesses,  to  be  nothing  else  than  an  everlasting  testi- 
mony that  God  is  God:  He  is  so,  for,  I  am.  Hive,  I  act, 
I  h.ave  the  power  to  love  him ;  none  of  which  could 
otherwise  be.  When  amongst  the  innumerable  myriads 
of  the  heavenly  host,  this  shall  he  the  mutual,  alternate 
testimony  of  each  to  all  the  rest  throughout  eternity,  will 
not  this'  be  pleasant  1  when  each  shall  feel  continually 
the  fresh  illapses  and  incomes  of  God,  the  power  and 
sweetness  of  Divine  influences,  the  enlivening  vigour  of 


ca*p.  vm. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


215 


that  vital  breath,  and  find  in  themselves,  thus  we  live  and 
are  sustained :  and  are  yet  as  secure,  touching  the  con- 
tinuance of  this  state  of  life,  as  if  every  one  were  a  god  to 
himself;  and  did  each  one  possess  an  entire  godhead. 
When  their  sensible  dependance  on  him,  in  their  glorified 
state,  shall  be  a  perpetual  triumph  over  all  the  imaginary 
deities,  the  fancied  Numiim,  wherewith  he  was  heretofore 
provoked  to  jealousy;  and  he  shall  now  have  no  rival  left, 
but  be  acknowledged  and  known,  to  be  all  in  all.  How 
pleasant  will  it  then  be,  as  it  were,  to  lose  themselves  in 
him  !  and  to  be  swallowed  up  in  the  overcoming  sense  of 
his  boundless,  all-suflicient,  every-where  flowing  fulness! 
And  then  add  to  this  ;  they  do  by  this  dependance  ac- 
tually make  this  fulness  of  God  their  own.  They  are  now 
met  ia  one  common  principle  of  life  and  blessedness,  that 
is  sufficient  for  them  all.  They  no  longer  live  a  life  of 
care,  are  perpetually  exempt  i'rom  solicitous  thoughts, 
which  here  they  could  not  perfectly  attain  to  in  their 
earthly  stale.  They  have  nothing  to  do  but  to  depend  ;  to 
live  lipon  a  present  self-sufficient  good,  which  alone  is 
enough  to  replenish  all  desires  ;  else  it  were  not  self-suffi- 
cient. bHow  can  we  divide,  in  our  most  abstractive 
thoughts,  the  highest  pleasure,  the  fullest  satisfaction,  from 
this  dependance  1  'Tis  to  live  at  the  rate  of  a  God  ;  a  God- 
like life  :  a  living  upon  immense  fulness,  as  he  lives. 

2.  Subjection;  which  I  place  next  to  dependance,  as 
being  of  the  same  allay  ;  the  product  of  impressed  sove- 
reignty ;  as  the  other,  of  all-sufficient  fulness.  Both  im- 
pressions upon  the  creature,  corresponding  to  somewhat  in 
God,  most  incommunicably  appropriate  to  him.  This  is 
the  soul's  real  and  practical  acknowledgment  of  the 
supreme  Majesty  ;  its  homage  to  its  Maker  ;  its  self-dedi- 
cation :  than  which  nothing  more  suits  the  state  of  a  crea- 
ture, or  the  spirit  of  a  saint.  And  as  it  is  suitable,  'tis 
pleasant.  'Tis  that  by  which  the  blessed  soul  becomes, 
in  its  own  sense,  a  consecrated  thing,  a  devoted  thing, 
sacred  to  God  ;  its  very  life  and  whole  being  referred  and 
made  over  to  him.  With  what  delightful  relishes,  what 
sweet  gusts  of  pleasure,  is  this  done !  while  the  soul  tastes 
its  own  act;  approves  it  with  a  full  ungainsaying  judg- 
ment; apprehends  the  condignity  and  fitness  of  it;  assents 
to  itself  herein;  and  hath  the  ready  suffrage,  the  harmo- 
nious concurrence,  of  all  its  powers!  When  the  words  are 
no  sooner  spoken,  "  Worthy  art  thou,  0  Lord,  to  receive 
glory,  honour,  and  power,  for  thou  hast  created  all  things, 
and  for  thy  pleasure  they  are  and  were  created  ;"  but  they 
are  resounded  from  the  penetralia,  the  inmost  bowels,  the 
most  intimate  receptacles  and  secret  chambers  of  the  soul, 
O  Lord,  thou  art  worthy :  worthy,  that  I,  and  all  things, 
should  be  to  thee  :  worthy,  to  be  the  Omega,  as  thou  art 
the  Alpha,  the  last,  as  thou  art  the  first ;  the  end,  as  thou 
art  the  beginning,  of  all  things;  the  ocean  into  which  all 
being  shall  flow,  as  the  fountain  from  which  it  sprung.  My 
whole  self,  and  all  my  powers,  the  excellencies  now  im- 
planted in  my  being,  the  privileges  of  my  now  glorified 
state,  are  all  worth  nothing  to  me  but  for  thee ;  please  me 
only,  as  they  make  me  fitter  for  thee.  O  the  pleasure  of 
these  sentiments,  the  joy  of  such  raptures;  when  the  soul 
shall  have  no  other  notion  of  itself,  than  of  an  everlasting 
sacrifice,  always  ascending  to  God  in  its  own  flames. 

For  this  devotedness  and  subjection  speak  not  barely 
an  act,  but  a  state  ;  a  'being  to  the  praise  of  grace  ;  a  living 
to  God.  And  'tis  no  mean  pleasure  that  the  sincere  soul 
finds,  in  the  imperfect  beginnings,  the  first  essays  of  this 
life,  the  initial  breathings  of  such  a  spirit,  its  entrance  into 
this  blessed  state  ;  when  it  makes  the  first  tender  and 
present  of  itself  to  God  ;  (as  the  apastle  expresses  it ;)  when 
it  first  begins  to  esteem  itself  a  hallowed  thing,  separate 
and  set  apart  for  God  ;  its  first  act  of  unfeigned  self-resig- 
nation ;  when  it  tells  God  from  the  very  heart,  "  I  now 
give  up  myself  to  thee  to  be  ihine."  Never  was  marriage- 
covenant  made  with  such  pleasure,  with  so  complacential 
consent.  This  quitting  claim  to  ourselves,  parting  with 
ourselves  upon  such  terms,  to  be  the  Lord's  for  ever  :  O 
the  peace,  the  rest,  the  acquiescence  of  spirit  that  attends 
it!  When  the  poor  soul  that  was  weary  of  itself,  knew 
not  what  to  do  with  itself,  hath  now  on  the  sudden  foimd 

b  Ti  '5c  avrapKes  rtdeitci;  n  iinvot^titvnv  ainnov  jroici  TOf  (iiav   Kat  nri&c 
y.icritai.    Ariat.dcmor.  Kb  i.e.  ?. 
c  Rom.  lii.  1.  d  Rom.  vi  11  e  Ver.  IS. 


this  way  of  disposing  itself  to  such  an  advanf.ige  ;  there  is 
pleasure  in  this  treaty.  Even  the  previous  breakings  and 
relentings  of  the  soul  towards  God  are  pleasant.  But  O 
the  pleasure  of  consent !  of ii  yielding  ourselves  to  God, 
as  the  apostle's  expression  is  ;  when  the  soul  is  overcome, 
and  cries  out,  "  Lord,  now  I  resign,  I  yield  ;  possess  now 
thy  own  right,  I  give  up  mj-self  to  thee."  That  yielding  is 
subjection,  self-devoling;  in  order  to  future  service  and 
obedience,  'To  whom  ye  yield  ourselves  servants  to  obey 
&c.  And  never  did  any  man  enrol  himself,  as  a  servant 
to  the  greatest  prince  on  earth,  with  such  joy.  What  plea- 
sure is  there  in  the  ol'ten  iterated  recognition  of  these  trans- 
actions ;  in  multiplying  such  bonds  upon  a  man's  own 
soul  (though  done  faintly,  while  the  fear  of  breaking 
checks  its  joy  in  taking  them  on  !)  When  in  the  uttering 
of  these  words,f  I  am  thy  servant,  O  Lord  ;  thy  servant, 
the  son  of  thine  hand-maid,  i.  e.  thy  born-servant,  (allud- 
ing to  that  custom  and  law  among  the  Jews,)s  thy  servant 
devoted  to  thy  fear ;  a  man  finds  they  fit  his  spirit,  and 
are  aptly  expressive  of  the  true  sense  of  his  soul ;  is  it  not 
a  grateful  thing  1  And  how  pleasant  is  a  state  of  life  con- 
sequent and  agreeable  to  such  transactions  and  covenants 
with  God!  When  'tis  meat  and  drink  to  do  his  will! 
When  his  zeal  eats  a  man  up ;  and  one  shall  find  himself 
secretly  consuming  for  God  !  and  the  vigour  of  his  soal 
exhaled  in  his  service  !  Is  it  not  a  pleasant  thing  so  to 
spend  and  be  spent  1  When  one  can  in  a  measure  find  tlint 
his  will  is  one  with  God's,  transformed  into  the  Divine  will ; 
that  there  is  but  one  common  will,  and  interest,  and  end 
between  him  and  us;  and  so,  that  in  serving  God  we 
reign  with  him ;  in  spending  ourselves  for  him,  we  are  per- 
fected in  him.  Is  not  this  a  pleasant  life  1  Some  heatheiis 
have  spoken  at  such  a  rate  of  this  kind  of  life,  as  might 
make  us  wonder  and  blush.  One  speaking  of  a  virtuous 
person  saith,  "  I'/ft  is  a  good  soldier  thn.l  bears  -wovnds,  and 
numbers  scars;  and  at  last,  smitten  through  with  darts, 
dying,  will  love  the  emperor  for  whom  he  falls :  he  will 
(saith  he)  keep  in  mind  thnt  ancient  precept.  Follow  God. 
But  there  are  that  complain,  cry  out  and  groan,  and  are 
compelled  by  force  to  do  his  commands,  and  hurried  into 
them  against  their  will ;  and  what  a  madness  is  it  (said  he) 
to  be  drawn  rather  than  follow  !"  And  presently  after  sub- 
joins, "  We  are  born  in  a  kingBom ;  to  obey  God  is  liberly." 
The  same  person  writes  in  a  letter  to  a  friend:  "ilf  thou 
believe  me  when  I  most  freely  discover  to  thee  the  most 
secret  fixed  temper  of  my  .soiil,  in  all  things  my  mind  is 
thus  formed:  I  obey  not  God  so  properly  as  I  assent  to 
him.  I  follow  him  with  all  my  heart,  not  because  I  cannot 
avoid  it."  And  another,  "  kLead  me  to  whatsoever  I  am 
appointed,  and  I  will  follow  thee  cheerfully;  but  if  I  re- 
fuse, or  be  unwilling,  I  shall  follow  notwithstanding." 

A  soul  cast  into  such  a  mould,  formed  into  an  obedien- 
tial subject  frame,  what  sweet  peace  doth  it  enjoy  !  how- 
pleasant  rest !  Every  thing  rests  most  composedly  in  its 
proper  place.  A  bone  out  of  joint  knows  no  ease,  nor 
lets  the  body  enjoy  any.  The  creature  is  not  in  its  place 
but  when  'tis  thus  subject,  is  in  this  subordination  to  God. 
By  flying  oat  of  this  subordination,  the  world  of  mankind 
is  become  one  great  disjointed  body,  full  of  weary  loss- 
ings,  tmacquainted  with  ease  or  rest.  That  soul  that  is, 
but  in  a  degree,  reduced  to  that  blessed  state  and  temper, 
is  as  it  were  in  a  new  world  ;  so  great  and  liappy  a  change 
doth  it  now  feel  in  itself  But  when  this  transformation 
shall  be  completed  in  it  ;■  and  the  will  of  God  shall  be  no 
sooner  known  than  rested  in  with  a  complacential  appro- 
bation;  and  every  motion  of  the  first  and  great  ivlover 
shall  be  an  efficacious  law,  to  guide  and  determine  all  our 
motions ;  and  the  lesser  wheels  shall  presently  run  at  the 
first  impulse  of  the  great  and  master-wheel,  without  the 
least  rub  or  hesitation ;  when  the  law  of  sin  shall  no 
longer  check  the  law  of  God  ;  when  d11  the  contentions  of 
a  rebellious  flesh,  all  the  counter-strivings  of  a  perverse, 
ungovernable  heart, shall  cease  for  ever;  O iiBcoiiceivable 
blessedness  of  this  consent,  the  pleasure  of  this  joyful  bar- 
man)', this  peaceful  accord!  Obedience,  where  'tis  due  but 
from  one  creature  to  another,  carries  its  no  small  advan- 
tages with  it,  and  conducibleness  to  a  pleasant  unsolicit" 


f  Paah    exvi.  K. 

B  Psal  csi:s.  3i. 

h  Sfenrca  de  vita  Iwata,  lib.  \ 

V.  Et  ut  bonu3  miles  foret  vidnpin.  tc 

i  EpisL  .tcvi. 

kEpictel.  Enchir. 

SIC 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  VIII. 


ous  life.  To  be  particularly  prescribed  to  in  thinfrs 
aboul  wliich  our  minds  would  otherwise  be  tosl  with 
various  apprehensions,  anxious,  uncertain  thoughts ;  how 
gre.1t  a  pi  ivilege  is  it !  I  cannot  forget  a  pertinent  passage 
of  an  excellent  person  of  recent  memory.i  And  (sailh  he) 
for  pleasure,  I  sliall  profess  myself  so  far  from  dotnig  on 
tliat  popular  idol  liberty,  that  I  hardly  think  it  possible 
lor  any  kind  of  obedience  to  be  more  painful  than  an  un- 
restrained liberty.  Were  there  not  true  bounds  of  magis- 
trates, of  laws,  of  piety,  of  reason  in  the  heart,  every  man 
would  have  a  fool,  I  add,  a  mad  tyrant,  to  his  ma.ster,  that 
would  multiply  more  sorrows,  than  briers  and  thorns  did 
to  Adam,  when  he  was  freed  from  the  bliss  at  once,  and 
the  restraint  of  paradise;  and  was  sure  greater  slave  in  the 
wilderness,  than  in  the  enclosure.  Would  but  the  Scrip- 
lure  permit  me  that  kind  of  idolatry,  the  binding  my  faiih 
and  obedience  to  any  one  visible  infallible  judge  or  prince, 
■were  it  the  Pope,  or  the  MulU,  or  the  Grand  Tartar; 
might  it  be  reconcilable  with  my  creed,  it  would  be  certainly 
with  my  interest,  to  get  presently  into  that  posture  of 
obedience.  I  should  learn  so  much  of  the  barbarian  am- 
bassadors in  Appian,  which  came  on  purpose  to  the  Ro- 
mans to  negotiate  for  leave  to  be  their  servants.  'Twould 
be  my  policy,  if  not  my  piety ;  and  may  now  be  my  wish, 
though  not  my  faith,  that  I  might  never  have  the  trouble 
to  deliberate,  to  dispute,  to  doubt,  to  choose,  (those  so 
many  profitless  uneasiness,)  but  only  the  favour  to  re- 
ceive commands,  and  the  meekness  to  obey  them.  How 
pleasurable  then  must  obedience  be  to  (he  perfect  will  of 
the  blessed  God,  when  our  wills  shall  also  be  perfectly 
aUempered  and  conformed  thereunto  I  Therefore  are  we 
yaught.  Thy  will  be  done  in  earth,  as  it  is  in  heaven."'  mat 
IS  most  perfect  in  its  kind,  gives  rule  to  the  rest. 

3.  Love.  This  is  an  eminent  part  of  the  image  or  like- 
ness of  God  in  his  saints ;  as  it  is  that  great  attribute  of 
the  Divine  being  that  is,  alone,  put  to  give  us  a  notion  of 
God :"  God  is  love.  This  is  an  excellency  (consider  it 
whether  in  its  original,  or  copy)  made  up  of  pleasantnes.ses. 
All  love  hath  complacency  or  pleasure  in  the  nature  and 
most  formal  notion  of  it.  To  search  for  pleasure  in  love 
is  the  same  thing  as  if  a  man  should  be  solicitous  to  find 
•vvalerin  the  sea,  or  light  in  the  body  of  the  sun.  Love  to 
a  friend  is  not  without  higli  pleasure,  when  especially  he 
is  actually  present  and  enjoyed  :  love  to  a  saint  rises  higher 
in  nobleness  and  pleasure,  according  to  the  more  excellent 
(jiialification  of  its  object.  'Tisnowinits  highest  improve- 
ment, in  both  these  aspects  of  it;  where  whatsoever  tends 
to  gratify  our  nature,  whether  as  human,  or  holy,  will  be 
in  its  fuil  perfection.  Now  doth  the  soul  take  up  its  staled 
dwelling  in  love,  even  in  God,  who  is  love,  and  as  he  is 
love;  'tis  now  enclo.sed  with  love,  encompa.ssed  with  love, 
'tis  conversant  in  the  proper  region  and  element  of  love. 
The  love  of  God  is  now  perfected  in  it.  That  love  which 
is  not  only  pariicipated  from  him,  but  terminated  in  him, 
that  "perfect  love,  casts  out  tormenting  fear;  .so  that  here 
is  pleasure  without  mixture.  How  naturally  will  the 
blessed  soul  now  dissolve  and  melt  into  pleasure!  It  is 
new-framed  on  purpose  for  love-embraces  and  enjoyments. 
It  shall  now  love  like  God,  as  one  composed  of  love.  It 
shall  no  longer  be  its  complaint  and  burden,  that  it  can 
not  retaliate  in  this  kind ;  that  being  beloved  it  cannot 
love. 

4.  Purity.  Herein  also  must  the  blessed  soul  resemble 
God,  and  delight  itself.  Every  one  that  hath  this  hope, 
(n:.  of  being  hereafter  like  God,  and  seeing  him  a.s  he  is,) 
purifielh  himself  as  he  is  pure.  A  God-like  purity  is  in- 
timately connected  wiih  the  expectation  of  future  blessed- 
ness, much  more  with  the  fruilion.  "  Blessed  are  the  pure 
in  heart;"  besides  the  reason  there  annexed,  "for  they  shall 
see  God  ;"  (which  is  to  be  considered  under  the  other  head, 
the  pleasure  under  which  this  likeness  disposes;)  that  pro- 
position carries  its  own  reason  in  itself.  It  is  an  incom- 
parable pleasure  that  purity  carries  in  its  own  nature  ;  as 
sin  hath  in  its  very  nature,  besides  its  consequent  guilt 
and  sorrow,  trouble  and  torment  beyond  expression.  Whal- 


M  1  Jiilin  iv.  9. 16,  '  ulJdlin 

P  wli(«c«  linclrino,  H8  to  IliiM  matlor  of  plna^iire,  is  not  ao  much  to  tifl  tilaineil 
u  hu  practice,  it'txilli  ttp  njlitly  repnipprtrd  (n  im.    'Om  tan  ijtkwj  ^nv  iwcv 


iMilli  rtp  njfitly  repnipprt* 
I  dmaius.    Ex.  Ciccr.  I. 


soever  defiles,  doth  also  disturb ;  nor  do  any  but  pure  plea- 
sures deserve  the  name.  An  Epicurus  himself  will  tell  us^ 
t/tere  cnnnot,  be  pleasure  without  wisdom,  /uraesty,  <ind  right- 
eousness. 'Tis  least  of  all  possible  there  should,  when  once 
a  per.son  shall  have  a  right  knowledge  of  himself,  and 
(which  is  the  moral  impurity  whereol  we  speak)  the  filthi- 
ness  of  sin.  I  doubt  not  but  much  of  the  torment  of  hell 
will  consist  in  those  too  late  and  despairing  self-loathings, 
those  sickly  resentments,  the  impure  wretches  will  be  pos- 
sessed with,  when  they  see  what  hideous  deformed  mon- 
sters their  own  wickedness  hath  made  them.  Here  the 
gratifications  of  .sense  that  attend  it,  bribe  and  seduce  their 
judgments  into  another  estimate  of  sin :  but  then  it  shall 
be  no  longer  thought  of  under  the  more  favourable  notion 
of  a  Y^mnriKfiijif,  they  shall  taste  nothing  biu  the  gall  and 
worm-wood.  'Tis  certainly  no  improbable  thing,  but  that 
reason  being  now  so  fully  rectified  and  undeceived,  vizors 
torn  off,  and  things  now  .appearing  in  their  own  likeness; 
so  much  will  be  seen  and  apprehended  of  the  intrinsic 
evil  and  malignity  of  their  vitiated  nature,  as  will  serve 
for  the  m.atter  of  further  torment;  while  yet  such  a  sight 
can  do  no  more  to  a  change  of  their  temper,  than  the 
devils'  faith  doth  to  theirs.  Such  sights  being  accompanied 
with  their  no-hope  of  ever  attaining  a  better  state,  do 
therefore  no  way  tend  to  mollify  or  demulce  their  spirits, 
but  to  increase  their  rage  and  torment.  It  is  however  out 
of  question,  that  the  purity  of  heaven  will  infinitely  en- 
hance the  pleasure  of  it:  for  'tis  more  certain,  the  intrin- 
sical  goodness  of  holiness  (which  term  I  need  not  among' 
these  instances;  ina,smuch  as  the  thing  admits  not  of 
one  entire  notion,  but  lies  partly  under  this  head,  partly 
under  the  second,  that  of  devoledness  to  God)  will  be 
fully  understood  in  heaven,  than  the  intrinsical  evil  of  sin 
in  hell:  and  when  it  is  understood,  will  it  not  eft'ectf 
will  it  not  please  1  Even  here,  how  pleasing  are  things  to 
the  pure,  (but  in  degree  so,)  that  participate  of  the  Divine 
purity!  '^Thy  word  is  very  pure,  saiih  the  Psalmist,  there- 
fore thy  servant  loveth  it.  Under  this  notion  do  holy  ones 
take  pleasure  each  in  other;  because  they  see  somew'hatof 
the  Divine  likeness,  their  Father's  image,  in  one  another  : 
will  it  not  be  much  more  pleasing  to  find  it  each  one  per- 
fect in  himself!  to  feel  the  ease,  and  peace,  and  rest,  that 
ntiturally  goes  with  it "?  A  man  that  hath  any  love  of  clean- 
liness, if  casually  plunged  into  the  mire,  he  knows  not 
what  to  do  with  himself,  he  fancies  his  own  clothes  to 
abhor  him ;  (as  'Job  rhetorically  speaks ;)  so  doth  as  natural 
a  pleasure  attend  purity:  it  hath  it  even  in  itself.  "The 
words  of  the  pure(saith  the  wise  man)  are  pleasant  words; 
words  of  plea.santnesses,  it  might  be  read.  That  pure 
breath  that  goes  from  him,  is  not  without  a  certain  pleasura- 
bleness  accompanying  it.  And  if  so  to  another,  much 
more  to  himself,  especially  when  everything  corresponds; 
and  (as  the  expression  is)  he  finds  himself  clean  throughout. 
5.  Liberty,  another  part  of  the  Divine  likeness,  wherein 
we  are  to  imitate  God,  cannot  but  be  an  unspeakable 
satisfaction.  Supposing  such  a  state  of  the  notion  of 
liberty  as  may  render  it  really  a  perfection ;  which  other- 
wise it  would  be  a  wickedness  to  impute  to  God.  and  an 
impossibility  to  partake  from  him.  I  here  speak  of  the 
moral  liberty  of  a  saint,  as  such  ;  not  of  the  natural  liberty 
of  a  man,  as  a  man :  and  of  the  liberty  consummate  of 
saints  in  glorv;  not  of  the  inchoate,  imperfect  liberty  of 
saints  on  earth.  And  therefore  the  intricate  controversies 
about  the  liberty  of  the  human  will  lie  out  of  our  wa)', 
and  need  not  give  us  any  trouble.  'Tis  out  of  question 
that  this  liberty  consists  not  (whatever  may  be  said  of  any 
other)  in  an  equal  propension  to  good  or  evil;  nor  in  the 
will's  independency  on  the  practical  understanding;  nor 
in  a  variniisiuicerlain  mutability, or  inconstancy;  nor  is  it 
such  as  is  opposed  to  all  necessity  ;  'tis  not  a  liberty  from 
the  government  of  God,'  nor  from  a  determination  to  the 
simply  best  and  most  eligible  objects.  But  it  is  a  liberty 
from  the  servitude  of  sin,  from  the  seduction  of  B  mis- 
guided judgment,  and  the  allurement  of  any  insnaring 
forbidden  object ;   coriSiSting  in  an  abounded   amplitude 

q  PftlU.  cxix.  140.  r  Job  ix. 

s  Pr.iv   \v, «. 

t  Wliirli  la  n  no  nior«  iloNirnlito  slnle  llinn  Itiat  wtiich.  1  rt'nionilier,  ttip  lii«to- 
rian  Iclls  u»  win  Uic  condition  of  ttic  Anneniansi  i  wIhi  liaving  cost  ml  tlic  fo- 
vcmmcnt  ttmt  wa.s  over  them,  bocamo  Inccltj,  •olutiquc,  ot  mi&n  eine  Domino 
quom  in  lil^-lute.    Tacit.  Ann.  I.  3. 


Chap.  VIII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


217 


and  enlargedness  of  soul  towards  God,  and  indetermination 
to  any  interior  a^ood:  resulting"  from  an  entire  subjection 
to  the  Divine  will,  a  submission  to  the  order  ol  GoJ,  and 
steady  adherence  to  him.  And  unto  which  the  many  de- 
scriptions and  elogies  agree  most  indisputably,  which  from 
sundry  authors  are  congested  together  by  Gibieuf,  in  that 
ingenious  tractate  of  liberty.  As  that,  He  is  free  tliat  lives 
aii  he  will  (from  Cicero,  insisted  on  by  S.  Aug.  de  Civit. 
Dei,  lib.  14.  c.'25.) — i.  e.  who  neither  wishes  any  thing,  nor 
fears  any  thing  ;  who  in  all  things  acquiesces  in  the  will  of 
God ;  who  minds  nothing  but  his  own  things,  and  accounts 
nothing  his  own  but  God ;  who  favours  nothing  but  God ; 
who  is  moved  only  by  the  will  of  God.  Again ;  He  is 
free,  that  cannot  be  hindered,  being  willing,  nor  forced, 
being  unwilling  (from  Epictetus) — i.  c.  who  h.ath  always  his 
will;  as  having  perfectly  subjected  it  to  the  will  of  God, 
a.s  the  same  author  explains  himself  Again  ;  He  is  free 
that  is  master  of  himself  (from  the  Civilians)  i.  e.  (as  that 
liberty  respects  the  spirit  of  a  man)  that  hath  a  mind  in- 
dependent on  any  thing  foreign  and  alien  to  himself  That 
only  follows  God  (from  Philo  Judceus ;)  That  lives  accord- 
ing to  his  own  reason  (from  Aristotle:)  with  many  more 
of  like  import ;  that  alone  does  fully  and  perfectly  suit  that 
state  of  liberty  the  blessed  soul  shall  hereafter  eternally 
enjoy  ;  as  that  author  ollen  acknowledges. 

This  is  the  glorious  liberty  of  the  children  of  God ;  the 
liberty  wherewith  the  Son  makes  free.  Liberty  indeed, 
measured  and  regulated  by  tlie  royal  law  of  liberty,  and 
which  is  perfected  only  in  a  perfect  conformity  thereto. 
There  is  a  most  servile  ^liberty,  a  being  >free  from  right- 
eousness, which  under  that  specious  name  and  show, 
'  enslaves  a  man  to  corruption :  and  there  is  as  free  a  ser- 
vice, by  which  a  man  is  still  the  more  free,  by  how  much 
the  more  he  serves,  and  is  subject  to  his  superior's  will, 
and  governing  influences;  and  by  how  much  the  less  pos- 
sible it  is  he  should  swerve  therefrom."  The  nearest  ap- 
proaches therefore  of  the  soul  to  God;  its  most  intimate 
union  with  him,  and  entire  subjection  to  him  in  its  glorified 
state,  makes  its  liberty  consummate.  Now  is  its  deliverance 
complete,  its  bands  are  fallen  off;  'tis  perfectly  disentangled 
from  all  the  snares  of  death,  in  which  it  was  formerly 
held;  'tis  under  no  restraints,  oppressed  by  no  weights, 
held  down  by  no  clogs ;  it  hath  free  exercise  of  all  its 
powers ;  hath  every  faculty  and  atfeclion  at  command. 
How  unconceivable  a  pleasure  is  this!  With  what  delight 
doth  the  poor  prisoner  entertain  himself,  when  his  manacles 
and  fetters  are  knocked  off!  when  he  is  enlarged  from  his 
loathsome  dungeon,  and  the  house  of  his  bondage ;  breathes 
in  a  free  air;  can  dispose  of  himself,  and  walk  at  liberty 
whither  he  will!  The  bird  escaped  from  his  cage,  or  freed 
from  his  line  and  stone,  thai  resisted  its  vain  and  too  feeble 
stragglings  before;  how  pleasantly  doth  it  range!  with 
what  joy  doth  it  clap  its  wings,  and  take  its  fliglit !  A 
faint  emblem  of  the  joy,  v.'herewith  that  pleasant  cheerful 
note  shall  one  day  be  sung  and  clianted  forth.  Our  soul 
is  escaped,  as  a  tiird  out  of  the  snare  of  the  fowler  ;  the 
snare  is  broken  and  we  are  escaped.  There  is  now  no 
place  for  such  a  complaint,  I  would,  but  I  cannot;  I 
would  turn  my  thoughts  to  glorious  objects,  but  I  cannot. 
The  blessed  soul  feels  itself  free  from  all  confinement : 
nothing  resists  its  will,  as  its  will  doth  never  resist  the 
will  of  God.  It  knows  no  limits,  no  restraints;  is  not 
tied  up  to  this  or  that  particular  good;  but  expatiates 
freely  in  the  immense,  universal,  all-comprehending  good- 
ness of  God  himself  And  this  liberty  is  the  perfect  image 
and  likeness  of  the  liberty  of  God,  especially  in  its  con- 
summate state.  In  is  progress  towards  it,  it  increases  as 
the  soul  draws  nearer  to  God :  which  nearer  approach  is 


homini  datum  Mt,  quando  pnmmn  creatus  est  rectus,  notuit  non  pecciire  ■  swt 
potint  et  peccare.  Hoc  anteiti  noviasinmni  eo  potcnUua  erit,  quo  peccore'  non 
potujt.    Aug.  de  Civitat  Dei.  lib.  22  c.  30. 

b  Libertas  nostra  inhaeret  6ivixvs.  ut  exemplari,  et  in  perpetua  t^ius  imitatinne 
Tcrs»tur.  sive  ortum,  sive  pro?i-es»um.  «h'o  consummationem  ejus  intuearia . 
Libettas  nuslra.  in  ortu,  est  capacitaa  Dei.  In  prugressu,  libirlaa  rps  est  lon- 
geclmor;  progressus  eniin  atrendilur  penes  accessum  homiiiis  ad  Deimi;  (pii 
quidcm  non  locali  propinquiiate,  sed  imitatione  et  aasimiintione  constat,  et  oa 
utique  imitatione,  et  a3.siniilationp  secundum  quam,  sicut  Deus  est  siiMiniis.  et 
exodatid  soipao ;  ila  homo  est  subUmis,  etexcelsus  Deo,  el  altitudu  ejus  Deus 


not  in  respect  of  place  or  local  nearness,  but  likeness  and 
conformity  to  him ;  in  respect  whereof,  as  God  is  most 
sublime  and  excellent  in  himself,  so  is  it  in  him.b  Its 
consummate  liberty  is,  when  it  isso  fully  transformed  into 
that  likeness  of  God,  as  that  he  is  all  to  it,  as  to  himself: 
so  that  as  he  is  an  infinite  satisfaction  to  him.self ;  his  like- 
ness in  this  respect,  is  the  very  satisfaction  itself  of  the 
blessed  soul. 

C.  Tranquillity.  This  also  is  an  eminent  part  of  that 
assimilation  to  God,  wherein  the  Uessedne.ss  of  the  holy 
soul  must  be  understood  to  lie  :  a  perfect  composure,  a 
perpetual  and  everlasting  calm,  an  eternal  vacancy  from 
all  unquietness  or  perturbation.  Nothing  can  be  supposed 
more  inseparably  agreeing  to  the  nature  of  God  ihau  this: 
whom  Scripture  witnesses  to  be  without  variableness  or 
shadow  of  change.  There  can  be  no  conimolion  wi  hout 
mutation,  nor  can  the  least  mutation  have  place  in  a  per- 
fectly simple  and  uncompounded  nature:  whence  even 
p.igan  reason  hath  been  wont  to  attribute  the  most  undis- 
turbed and  unalterable  tranquillity  to  the  nature  of  God. 
Balaam  knew  it  was  incompatible  to  him  to  lie,  or  repent. 
And  (supposing  him  to  speak  this  from  a  present  in.spira- 
tion)  it  is  their  common  doctrine  conceining  God.  Anij, 
the  least  troubles  and  tempests,  saith  one,'  are  far  exiled 
from  the  tranquillity  of  God ;  for  all  the  inhalnto.nts  of 
heaven  do  ever  e^ijoif  the  same  stable  tenour,  evcii  an  eternal 
eqmiHIy  of  mind.  And  a  little  afler  speaking  of  God,  saith 
he,  "'Tis  neither  pos.sible  he  should  be  moved  by  the  force 
of  another,  for  nothing  is  stronger  than  God ;  nor  of  his  own 
accord,  for  nothing  is  perfecter  than  God."  And  whereas 
there  is  somewhat  that  is  muiable  and  subject  to  change; 
somewhat  that  is  stable  and  fixed :  In  vhich  of  those  na- 
tures, saith  another,*!  shall  we  flare  God/  must  we  not  in 
Iha.twhich  is  more  stable  and  fixed,  and  free  from  thisftuid- 
ness  and  mutability  ?  For  what  is  there  among  all  beings, 
that  can  be  stable  or  consist,  if  God  do  not  by  his  oun  touch 
slay  and  sustain  the  nature  of  it  ? 

Hence  it  is  made  a  piece  of  deformity,  of  likeness  to  God, 
by  another  who  tells  his  friend,"  Jtisa'high  and  great  thing 
which  thou  desircst,  and  cren  bordering  upon  a  Dtity  :  not 
lo  be  moved.  Yea.  so  hath  this  doctrine  been  insisted  on 
by  them,  that  (whiie  ether  Divine  perfections  have  been 
less  understood)  it  hath  occasioned  ihe  Stoical  assertion  of 
fatality  to  be  introduced  on  the  one  hand,  and  the  Epicurean 
negaiion  of  providence  on  the  other  ;  lest  any  thing  should 
be  admitted  that  might  seem  repugnant  lolhe  tranquillity 
of  their  numina.  But  we  know  tliat  our  God  doth  what- 
soever pleaseth  him,  both  in  heaven  and  earth  ;  and  that 
he  doth  all  according  to  the  wise  counsel  of  his  holy  will ; 
freely,  not  fatally,  upon  the  elcrnal  provision  and  foresight 
of  all  circumstances  and  events  ;  so  that  nolhing  can  occur 
that  is  new  to  him,  nothing  that  he  knows  not  how  to  im- 
prove to  good ;  or  that  can  tlicrefore  infer  any  alteration  of 
his  counsels,  or  occasion  lo  him  the  least  perturbation  or 
disquiet  in  reference  to  them. 

Holy  souls  begin  herein  to  imitate  him,  as  soon  as  they 
first  give  themselves  up  to  his  wise  and  gracious  conduct. 
'Tis  enough  that  he  is  wise  for  himself  and  them.  Their 
hearts  safely  trust  in  him.  They  commit  themselves  with 
unsolicitoiis  confidence  to  his  guidance;  knowing  he  can- 
not himself  be  misled,  and  that  he  will  not  mislead  them: 
as  Abraham  followed  him,  not  knowing  whither  he  went. 
And  thus,  by  faith,  they  enter  into  his  rest.  They  do  now 
in  their  present  state  only  enter  into  it,  or  hover  about  the 
borders:  their  future  a.ssimilation  to  God  in  this,  gives 
them  a  stated  settlement  of  spirit  in  this  rest.  They  before 
did  owe  their  tranquillity  to  their  faith;  now  to  their  actual 
fruition.    Their  former  acquiescency,  and  sedate  temper, 

eat,  ut  inquit  D.  Augustinus.  ronsummatio  deniqiie  libertatis  est.  ciitn  hon'o 
in  Peiini.  'elicissimo  eloriy  crpkstia  statu  transfbni:ntur ;  et  Deus  omnia  ille 
esse  tncipit.  Qui  uuidem  postremus  status,  eo  dilTert  a  priore  : — <tuii>pe  tiorot* 
turn  nun  nmdo  inalligatuH  est  creatiitis.  sid  nee  cirra  illas  negotiutur,  etiaiu 
referendo  in  tincni— nee  in  creaturis  se  infundit.  nee  per  ilia?  pmcedit.  ut  luciebaT 
cum  esse'  viator  :  sed  in  solo  Deo,  et  comiuie.scit  et  eftiindit  se  plucldissime,  et 
niotus  ejus,  cum  sit  ad  prescntissimum  et  conjiinctisainuiin  t)onum.  similior  est 


esulant.  6jc.    Apuk'ius  de  Deo  Socratis. 

d— "E  '  TT'-Tf^y.a  rw^  fffCO'V  tovtoiv  TOf  U£oi' raKrcov  ;  ufjiz  uj'^- tfrafri- 
p(i>rcfui  Kat  EofiUtdurepa,  xat  cnriXAay  jjEytj  TOV  pEVftarOi  TOVTOV,  &c.  Mas. 
Tyr.  disseT-  1. 

c  Quod  desiderajf  nutrm  magnum,  summum  est.  Deoque  vicmum  j  non 
concuti.    Sen.  do  tranquil.  Animi. 


218 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap  IX. 


was  hence,  that  they  believed  God  would  deal  well  with 
them  at  last ;  their  present,  lor  that  he  hath  done  so.  Those 
words  have  now  their  fullest  sense,  (both  as  to  the  rest 
itself  which  they  mention,  and  the  season  of  it,)  'Return 
to  thy  rest,  O  my  soul,  for  the  Lord  liaih  dealt  bountifully 
with  thee.  The  occasions  of  trouble,  and  a  passive  temper 
j)f  spirit,  are  ceased  together.  There  is  now  no  fear  with- 
out, nor  terror  withiu.  The  rage  of  the  world  is  now  al- 
layed, it  storms  no  longer.  Reproach  and  persecution  have 
found  a  period.  There  is  no  more  dragging  before  tribu- 
jials,  nor  haling  into  prisons ;  no  more  running  into  dens 
and  deserts ;  or  wandering  to  and  fro  in  sheepskins  and 
goatskins.  And  with  the  cessation  of  the  external  occa- 
sions Oil'  trouble,  the  inward  dispositions  thereto  are  also 
.ceased.  All  infirmilies  of  spirit,  tumulluating  passions, 
iinmortified  corruptions,  doubts,  cr  imperfect  knowledge 
of  the  love  of  God,  are  altogether  vanished,  and  done 
awav  for  ever.  And  indeed,  that  perfect  cure  wrought 
within,  is  the  soul's  great  security  from  all  future  dis- 
ijuiel.  A  well  tempered  spirit  hath  been  wont  strangely  to 
(ire.'icrve  its  own  peace  in  this  unquiet  world.  Philosophy 
liaih  boasted  mich  in  this  kind ;  and  Christianity  per- 
formed more.  The  philosophical  (ya^l)l/>I,  or)  calmness  of 
mind,  is  not  without  its  excellency  and  praise:  "That 
stable  settlement  and  fixedness  of  spirit,  that  tuOu/iui,  (as 
the  moralists  tells  us,  it  was  wont  to  be  termed  among 
;he  Grecians,  and  which  he  calls  tranquillity,)  when  the 
mind  is  always  equal,  and  goes  a  smooth,  even  course,  is 
propitious  to  itself,  and  beholds  the  things  that  concern  it 
with  pleasure,  and  interrupts  not  this  joy,  but  remains  in 
a  placid  state,  never  at  any  time  exalting  or  depressing 
itself."  But  how  far  doth  the  Christian  peace  surpa.ss  it ! 
I' that  peace  which  passeth  all  understanding;  that  amidst 
surrounding  dangers,  enables  'he  holy  soul  to  say,  (with- 
out a  proud  boast,)  'None  of  all  these  things  move  me: 
the  peace  that  immediately  results  from  that  faith  which 
unites  the  soul  with  God,  and  fixes  it  upon  him  as  its  firm 
basis ;  when  'tis  '  kept  in  perfect  peace,  by  being  stayed 
upon  him,  because  it  trusts  in  him ;  when  the  hftart  is 
fixed,  trusting  in  the  Lord  ;  filled  full  of  joy  and  peace, 
or  of  joyous  peace,  (by  an  h  6ia  Juuii',)  in  believing.  And 
if  philosophy  and  (wliich  far  transcends  it)  Christianity, 
r.;ason  and  faith,  have  that  statique  power,  can  so  com- 
pose the  soul,  and  reduce  it  to  so  quiet  a  consistency  in 
the  midst  of  storms  and  teinpesls  ;  how  perfect  and  con- 
tenlful  a  repose,  will  the  immediate  vision  and  enjoyment 
of  God  afford  it,  in  that  serene  and  peaceful  region, 
where  it  shall  dwell  for  ever,  free  from  any  molestation 
from  without,  or  principle  of  disrest  within  ! 


CHAPTER  IX. 

Thn  plpnsitrearisinpfrdin  knowing,  or  consideringoiiraoIvestolielikeGod  ;  from 
L-on.'iuliTiiiL' it,  I  .\li«ulnlrly,  y  t'oiiinHRitivelv.  or  rpspeclively  ;  Tu  tile  for- 
miT  Btal,'  c.r  til.  sMul,  r.i  till  ,«l;ilc  1,1  lust  souls.  To  its  jwUem,  To  llie  way 
ol'iirciiiii'ilivliiii.  Ill,  To  till-  siiiils  oMii  (ixpLT'ations.  To  what  it  secures, 
'riii;  iilt,ii..iiiri'  ulic'i.'io  It  di;.|,o.si's.  ol~  iiiiioii,  cuiiiinunion.  A  comparison  of 
Una  nglitcousuLris,  \ialii  lius  tiles.^eililtss. 

2.  Here  is  also  to  be  considered,  the  pleasure  and  satis- 
faction involved  in  this  assimilation  to  God,  as  it  is  known 
or  reflected  on,  or  that  arises  from  the  cognosci  of  this  like- 
ness. Wehavehitherlodiscoursedof  the  pleasure  of  being 
like  God,  as  that  is  apprehended  by  a  spiritual  sensation, 
a  feeling  of  that  inward  rectilude,  that  happy  pleasure  of 
souls  now  perfectly  restored :  we  have  yet  to  consider  a 
further  pleasure,  which  accrues  from  the  soul's  animadver- 
sion upon  itself,  its  cnntemplaling  itself  thus  hapjiily  trans- 
fonned.  And  thougli  ihiii  vciy  sensation  be  not  witliout 
some  animadversion,  (.is  indind  no  sensible  perception  can 
be  perfiirincd  without  it,)  yl  we  must  conceive  a  consequent 
animadversion,  which  is  much  more  explicit  and  distinct ; 
and  wliich  Iherefore  yields  a  very  great  addition  of  satis- 
faction and  delight :  as  when  the  blessed  soul  shall  turn 
its  eve  upon  itself,  and  desigui'dly  compose  and  set  itself 
to  consider  its  present  slate  and  frame ;  the  consideration 
it  »hall  now  have  of  itself,  and  this  likeness  impressed  upon 
it,  may  be  either— absolute,  or— comparative  and  respective. 


1.  Absolute.  How  pleasing  a  spectacle  will  this  be, 
when  the  glorified  soul  shall  now  intentively  behold  its  own 
glorious  frame !  when  it  shall  dwell  in  the  contemplation 
of  itself!  view  itself  round  on  every  part,  turn  its  eye  from 
glory  to  glory,  from  beauty  to  beauty,  from  one  excellency 
to  another  ;  and  trace  over  the  whole  draught  of  this  image, 
this  so  exquisite  piece  of  divine  workmanship,  drawn  out 
in  its  full  perfection  upon  itself  I  when  the  glorified  eye, 
and  divinely  enlightened  and  inspirited  mind,  shall  apjily 
itself  to  criticise,  and  make  a  judgment  upon  everj-  several 
lineament,  every  touch  and  stroke  ;  shall  stay  itself,  and 
scrupulously  insist  upon  ever)'  part ;  view  at  leisure  every 
character  of  glory  the  blessed  God  hath  instamped  upon  it; 
how  will  this  likeness  now  satisfy  !  And  that  expression 
of  the  blessed  apostle,  (taken  notice  of  upon  some  other 
occasion  formerly,)  "the  glory  to  be  revealed  in  us,"  seems 
to  import  in  it  a  reference  to  such  a  self-intuition.  What 
serves  revelation  for,  but  in  order  to  vision  ^  what  is  it,  but 
an  exposing  things  to  view1  And  what  is  revealed  in  us, 
is  chiefly  exposed  to  our  own  view.  All  the  time,  from 
the  soul's  first  conversion  till  now,  God  hath  been  as  it 
were  at  work  upon  it,  ("He  that  hath  wrought  us  to,&c.) 
hath  been  labouring  it,  shaping  it,  polishing  it,  spreading 
his  own  glory  upon  it,  inlaying;,  enamelling  it  with  glory : 
now  at  last,  the  whole  work  is  revealed,  the  curtain  is 
drawn  aside,  the  blessed  soul  awakes.  "  Come  now," 
saith  God,  "  behold  my  work,  see  what  I  have  done  upon 
thee,  let  my  work  now  see  the  light ;  I  dare  expose  it  to 
the  censure  of  the  most  curious  eye  ;  let  thine  own  have  the 
pleasure  of  beholding  it."  It  was  a  work  carried  on  in  a 
mystery,  secretly  wrought  (as  in  the  lower  parts  of  the 
earth,  as  we  alluded  before)  by  a  spirit  that  came  and 
went  no  man  could  tell  how.  Besides,  that  in  the  general 
only,  we  knew  we  should  be  like  him,  it  did  not  yet  ap- 
pear what  we  shoulil  be ;  now  it  appears  :  there  is  a  reve- 
lation of  this  glory.  O  the  ravishing  pleasure  of  its  first 
appearance !  And  it  will  be  a  glory  always  fresh  and 
flourishing,  (as  Job's  expression  is,  "  my  glory  was  fresh  in 
me,")  and  will  afford  a  ire.sh,  undecaying  pleasure  for  ever. 

2.  The  bles,sed  soul  may  also  be  supposed  to  have  a 
comparative  and  respective  consideration  of  the  impressed 
glory.  That  is,  so  as  to  compare  it  with,  and  refer  it  to, 
several  things  that  may  come  into  consideration  with  it : 
and  may  so  heighten  its  own  delight  in  the  contemplation 
thereof 

1.  If  we  consider  this  impression  of  glory,  in  reference 
to  its  former  loathsome  deformities  that  were  upon  it,  and 
which  are  now  vanished  and  gone;  how  unconceivable  a 
pleasure  will  arise  from  this  compari-son !  When  the  soul 
shall  consider  at  once  what  it  is,  and  what  once  it  was, 
and  thus  bethink  itself:  I  that  did  sometimes  bear  the  ac- 
cursed image  of  the  prince  of  darkness,  do  now  represent 
and  partake  of  the  holy,  pure  nature  of  the  Father  of  lights : 
I  was  a  mere  chaos,  a  hideous  heap  of  deformity,  confu- 
sion, and  darkness,i>  but  he  that  made  light  to  shine  out  of 
darkness,  shined  into  me,  to  give  the  knowledge  of  the 
light  of  his  own  glory  in  the  face  of  Jesus  Christ ;  and 
since,  made  my=  way  as  the  shining  light,  shining  brighter 
and  brighter  unto  this  perfect  day.  I  was  a  habitation  for 
dragons,  a  cage  for  noisome  lusts,  that,  as  serpents  and 
vipers,  were  winding  to  and  fro  through  all  my  faculties 
and  powers,  and  jireying  upon  my  very  vitals.  Then 
was  1  hateful  to  God,  and  a  hater  of  him;  sin  and  vanity 
had  all  my  heart.  The  charming  invitations  and  allure- 
ments of  grace  were  as  music  to  a  dead  man  ;  to  Ihink  a 
serious  thought  of  God,  or  breathe  forth  an  afl'eclionate 
desire  after  him,  was  as  much  against  my  heart,  as  to 
pluck  out  mine  own  eyes,  or  offer  violence  to  mine  own 
life.  After  I  bcgnn  to  live  the  spiritual,  new  life,  how.slow 
and  faint  was  uiy  progress  ami  tendency  towards  perfec- 
tion !  how  iiidisp'o.sod  did  I  find  myself  to  the  proper  ac- 
tions of  that  life!  To  go  about  any  holy,  spiritual  work, 
wa-s,  too  often,  as  to  climb  a  hill,  or  strive  against  the 
stream;  or  as  an  attempt  to  fly  without  wings.  I  have 
sometimes  said  to  my  heart.  Come,  now  let's  go  pray, 
love  God,  think  of  heaven;  but  O  how  listless  to  these 
things !  how  lifeless  in  them !  Impres.sions  made,  how 
quickly  lost !  gracious  frames,  how  soon  wrought  off  and 


Chap.  IX. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


219 


gone !  characters  of  glory  razed  out,  and  overspread  with 
earth  and  dirt  I  Divine  comeliness  hath  now  at  length 
made  me  perfect :  the  glory  of  God  doth  now  inclothe  me ; 
they  are  his  ornaments  I  now  wear.  He  hath  made  me, 
that  lately  lay  among  the  pots,  as  the  wmgs  of  a  dove  co- 
vered with  silver,  and  her  feathers  with  yellow  gold ;  he 
hath  put  another  nature  mto  me,  the  true  likeness  of  his 
own  holy  divine  nature ;  he  hath  now  perfectly  mastered 
and  wrought  out  the  enmity  of  my  heart  against  him :  now 
to  be  with  God  is  my  very  element ;  loving,  admiring, 
praising  him,  are  as  natural  as  breathing  once  was.  I  am 
all  spirit  and  life,  I  feel  myself  disburdened,  and  unclogged 
of  all  the  hea^jy,  oppressive  weights  that  hung  upon  me  ; 
no  body  of  death  doth  now  encumber  me,  no  deadness  of 
heart,  no  coldness  of  love,  no  drowsy  sloth,  no  averseness 
from  God,  no  earthly  mind,  no  sensual  inclinations  or 
affections,  no  sinful  divisions  of  heart  between  God  and 
creatures :  he  hath  now  the  whole  of  me :  I  enjoy  and 
delight  in  none  but  him :  O  blessed  change !  O  happy 
day  ! 

'2.  If  in  contemplating  itself,  clothed  with  this  likeness, 
it  respect  the  state  of  damned  souls,  what  transports  must 
that  occasion  !  what  ravishing  resentments  !  When  it  com- 
pares human  nature  in  its  highest  perfection,  with  the  same 
nature  in  its  utmost  depravation !  An  unspeakably  more 
unequal  companson  than  that  would  be,  of  the  most  ami- 
able lovely  person,  flourishing  in  the  prime  of  youthful 
strength  and  beauty,  with  a  putrified  rotten  carcass,  de- 
formed by  the  corruption  of  a  loathsome  grave.  When  glo- 
rified spirits  shall  make  such  a  reflection  as  this :  Lo,  here 
we  shine  in  the  glorious  brightness  of  ihe  Divine  image  ; 
and  behold  yonder  deformed  accursed  souls  :  they  were  as 
capable  of  this  glory  as  we  ;  had  the  same  nature  with  us, 
[he  same  reason,  the  same  intellectual  faculties  and 
powers ;  but  what  monsters  are  they  now  become  !  They 
eternally  hate  the  eternal  excellency.  Sin  and  death  are 
finished  upon  them.  They  have  each  of  them  a  hell  of 
horror  and  wickedness  in  itself  Whence  is  this  amazing 
difl'erence  1  Though  this  cannot  but  be  an  awful  wonder, 
it  cannot  al.so  but  be  tempered  with  pleasure  and  joy. 

3.  We  may  suppose  this  likeness  to  he  considered  in  re- 
ference to  Its  pattern,  and  in  comparison  therewith  ;  which 
will  then  be  another  way  of  heightening  the  pleasure  that 
shall  arise  thence.  Such  a  frame  and  constitution  of  spirit 
is  full  of  delights  in  itself;  but  when  it  shall  be  referred  to 
its  original,  and  the  correspondency  between  the  one  and 
the  other  be  observed  and  vieived;  how  e.xacllv  they  ac- 
cord, and  ansn-er  each  other,  as  face  doth  face  in  the  wa- 
ter; this  cannot  still  but  add  pleasure  to  pleasure,  one  de- 
light to  another.  When  the  blessed  soul  shall  interchange- 
ably turn  its  eye  to  God,  and  itself;  and  consider  the 
agreement  of  glory  to  glory ;  the  several  derived  excel- 
lencies to  the  original :  He  is  wise,  and  so  am  I ;  holy, 
and  so  am  I:  I  am  now  made  perfect  as  my  heavenly  Fa- 
ther is:  this  gives  a  new  relish  to  the  former  pleasure. 
How  will  this  likeness  please  under  that  notion,  as  it  is 
his;  a  likeness  to  him!  O  the  accent  that  will  be  put 
upon  those  appropriative  words,  to  be  made  partakers  of 
his  holiness,  and  of  the  Divine  nature  !  Personal  excel- 
lencies in  themselves  considered,  cannot  be  reflected  on, 
but  with  some  pleasure;  but  to  the  ingenuity  of  a  child, 
how  especially  grateful  will  it  be,  to  observe  in  itself  such 
and  such  graceful  deportments,  wherein  it  naturally  imi- 
tates Its  father!  So  he  was  wont  to  speak,  and  act,  and 
demean  himself  How  natural  is  it  niito  love  to  affect  and 
aim  at  the  imitation  of  the  person  loved  !  So  natural  it 
must  be  to  take  complacency  therein  ;  when  we  have  hit 
our  mark,  and  achieved  our  design.  The  pursuits  and  at- 
tainments of  love  are  proportionable  and  correspondent 
each  to  other.  And  what  heart  can  compass  the  greatness 
of  this  thought,  to  be  made  like  God!  Lord,  was  there  no 
lower  pattern  than  thyself,  thy  glorious  blessed  self,  ac- 
cording to  which  to  form  a  worm  !  This  cannot  waiit  its 
due  resentments  in  a  glorified  state. 

4.  This  transfonnation  of  the  blessed  soul  into  the  like- 
ness of  God,  may  be  viewed  by  it,  in  reference  to  the  way 
of  accomplishment ;  as  an  end,  brought  about  by  so  ama- 
zing stupendous  means:  which  will  certainly  be  a  pleasing 
contemplation.  When  it  reflects  on  the  method  and  course 

d  Pha.  ii.  7.  e  2  Pet.  i. ». 


insisted  on,  for  bringing  this  matter  to  pass  ;  views  over 
the  work  of  redemption  in  its  tendency  to  this  end,  mhe 
restoring  God's  image  in  souls;  considersChristinanifest- 
ed  to  us,  in  ordei  to  his  being  revealed  and  formed  in  us : 
that  God  was  made  in  the  likeness  of  man,  to  make  men 
after  the  likeness  of  God;  that  he  partook  with  us  of  the 
human  nature,  that  we  might  with  him  partake  of  the  di- 
vine ;  that  he  assumed  our  tlesh,  in  order  to  impart  to  us 
his  Spirit :  when  it  shall  be  considered,  for  this  end  had 
we  so  many  ^great  and  precious  promises ;  for  this  end  did 
the  glory  of  the  fLord  shine  upon  us  through  the  glass  of 
the  gospel ;  that  we  might  be  made  partakers,  &c.  that  we 
might  be  changed,  &c.  Yea,  when  it  shall  be  called  to 
mind,  (though  it  be  far  from  following  hence,  that  this  is 
the  only  or  principal  way,  wherein  the  life  and  death  of 
Christ  have  influence,  m  order  to  our  eternal  happiness,) 
that  our  Lord  Jesus  lived  for  this  end,  that  we  might  learn 
so  to  walk,  as  he  also  walked  ;  that  he  died  that  we  might 
be  conformed  to  his  death  ;  that  he  rose  again  that  we 
might  with  him  attain  the  resurrection  of  the  dead  ;  thai 
he  was  in  us  the  hope  of  glory,  that  he  might  be  in  us  (that 
is,  the  same  image  that  bears  his  name)  our  final  consum- 
mate glory  itself  also:  with  what  pleasure  will  these  har- 
monious congruities,  these  apt  correspondencies,  be  looked 
into  at  last !  Now  may  the  glorified  saint  say,  I  heie  see 
the  end  the  Lord  Jesus  came  into  the  world  for ;  I  .see  for 
what  he  was  lift  up,  made  a  spectacle  ;  that  he  might  be  a 
transforming  one :  what  the  effiisions  of  his  Spirit  were 
for;  why  it  so  earnestly  strove  with  my  wayward  heart. 
I  now  behold  in  my  own  soul,  the  fruit  of  the  travail  of 
his  soul.  This  was  the  project  of  redeeming  love,  Ihe  de- 
sign of  all-powerful  gospel-grace.  Glorious  achievement '. 
blessed  end  of  that  great  and  notable  undertaking !  happy 
issue  of  that  high  design  ! 

5.  With  a  reference  to  all  their  own  expectations  and 
endeavours.  AVhen  it  shall  be  considered  by  a  saint  in 
glory  ;  the  attainment  of  this  perfect  likeness  to  God,  was 
the  utmost  mark  of  all  my  designs  and  aims;  the  terni  of 
all  my  hopes  and  desires  :  this  is  that  I  longed  and  laboured 
for;  that  which  I  prayed  and  waiteil  for;  which  I  so  ear- 
nestly breathed  after,  and  restlessly  pursued:  it  was  but  to 
recover  the  defaced  image  of  God ;  to  be  again  made  like 
him,  as  once  I  was.  Now  I  have  attained  my  end  ;  I  have 
the  fruit  of  all  my  labour  and  travails ;  I  sec  now  the  truth 
of  those  (often)  encouragins  words,  blessed  are  they  that 
hunger  and  thirst  after  righteousness,  fur  they  shall  be 
filled.  Be  not  weary  in  well-doing,  for  ye  shall  reap,  if 
ye  faint  not.  What  would  I  once  have  given  for  a  .steady, 
abiding  frame  of  holiness,  for  a  heart  constantly  bent  and 
bia.ssed  toward  God  ;  con.stanlly  serious,  constantly  tender, 
lively,  watchful,  heavenly,  .spiritual,  meek,  humble,  cheer- 
ful, self-denying !  How  have  I  cried  and  striven  for  this, 
to  get  such  a  heart !  such  a  temper  of  spirit !  How  have 
I  pleaded  with  God  and  my  own  soul,  in  order  hereto ! 
How  often  over  have  I  spread  this  desire  before  the 
Searcher  and  Judge  of  hearts!  Turn  me  out  of  all  my 
worldly  comforts,  so  thou  give  me  but  such  a  heart;  let 
me  spend  my  days  in  a  prison,  or  a  desert,  so  I  have  but 
such  a  heart ;  I  refuse  no  reproaches,  no  losses,  no  tortures, 
may  I  but  have  such  a  heart.  How  hath  my  soul  been 
sometimes  ravished  with  the  very  thoughts  of  such  a  tem- 
per of  spirit,  as  hath  appeared  amiable  in  my  eve,  but  I 
could  not  attain  !  and  what  a  torture  again  hath  it  been 
that  I  could  not !  What  grievance  in  all  the  world,  in  all 
the  days  of  my  vanity,  did  I  ever  find  comparable  to  this^ 
to  be  able  to  irame  to  myself  by  Scripture,  and  rational 
light  and  rules,  the  notion  and  idea  of  an  excellent  temper 
of  spirit ;  and  then  to  behold  it,  to  have  it  in  view,  and  not 
be  able  to  reach  it,  to  possess  my  soul  of  it !  What  indig- 
nation have  I  sometimes  conceived  against  mine  own  soul, 
when  I  have  found  it  wandering, and  could  not  reduce  it; 
hovering,  and  could  not  fix  it ;  dead,  and  could  not  quicken 
it ;  low,  and  could  not  raise  it !  How  earnestly  have  I  ex- 
pected this  blessed  day,  when  all  those  distempers  should 
be  perfectly  healed,  and  my  soul  recover  a  healthy,  lively, 
spiritual  frame !  AVhat  fresh  ebullitions  of  joy  will  here  be, 
whcQ  all  former  desires,  hopes,  endeavours,  are  crowned 
with  success  and  fruit !  This  joy  is  the  joy  of  harvest 
sThey  that  have  sown  in  tears,  do  now  reap  in  joy.  They 
f  2  Cor.  iii.  18.  e  Psal.  crwi  5. 


220 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  IX. 


that  went  out  weeping,  bearing  precious  seed;  now  with 
rejoicing,  bring  their  sheaves  with  ihem. 

ti.  In  reference  to  what  this  impressed  likeness  shall  for 
ever  secure  to  it :  aneverla.sling  amity  and  friendship  with 
God;  that  it  shall  never  sin,  nor  he  ever  frown  more. — 
1.  That  it  shall  sin  no  more.  The  perfected  image  of  God 
in  it,  is  its  security  for  this;  for  'tis  holy  throughout ;  in 
every  point  conformed  to  his  nature  and  will ;  there  re- 
mams  in  it  nothing  contrary  to  him.  It  may  therefore  cer- 
tainly conclude,  it  shall  never  be  liable  to  the  danger  of 
doing  any  thing,  but  what  is  good  in  his  sight :  and  what 
solace  will  the  ble.ssed  souJ  find  in  this !  If  now  an  angel 
from  heaven  should  assure  it,  that  from  such  an  hour  it 
shall  sin  no  more,  the  world  would  not  be  big  enough  to  hold 
such  a  soul.  It  hath  now  escaped  the  deadliest  of  dangers, 
the  worst  of  deaths,  (and  which  even  in  ils  present  state, 
upon  more  deliberate  calmer  thoughts,  it  accounts  so,)  the 
sting  of  death,  the  very  deadliness  of  death;  the  liell  of 
hell  itself.  The  deliverance  isnow  complete,  which  can- 
not but  end  in  delight  and  prai.se. — 2.  That  God  can  never 
frown  more.  Tliis  'tis  hence  also  a.^sured  of.  How  can 
he  but  take  perfect,  everlasting  complacency  in  his  own 
perfect  likeness  and  image ;  and  behold  with  pleasure  his 
glorious  worlnnanship,  now  never  liable  to  impairment  or 
decay  1  How  pleasant  a  thought  is  this,  "  The  blessed  God 
never  beholds  me  but  with  delight  1  I  shall  always  behold 
his  serene  countenance,  his  amiable  face  never  covered 
with  any  clouds,  never  darkened  with  any  frown  I  I  shall 
now  have  cause  to  complain  no  more;  My  God  is  a  stran- 
ger to  me,  he  conceals  himself,  I  cannot  see  his  face  ;  !o, 
he  is  encompassed  with  clouds  and  darkness,  or  with 
flames  and  terrors."  These  occa,sions  are  for  ever  ceased. 
G.)d  sees  no  cause,  either  to  behold  the  blessed  soul  with 
displeasure,  or  witli  displeasure  to  avert  from  it,  and  turn 
oft'  his  eve.  And  will  not  this  eternally  satisfy  1  "When 
God  himself  is  so  well  pleased,  shall  not  we  1 

2.  The  pleasure  it  disposes  to.  Besides  that  the  in-be- 
ins  and  knowledge  of  this  likeness  are  so  satisfying;  it 
di.sposes,  and  is  the  soul's  (ifialification  for  a  yet  further 
pleasure ; — that  of  closest  union,  and  most  inward  commu- 
nion with  the  blessed  God. 

1.  Union:  which  (what  it  is  more  than  relation)  is  not 
till  now  complete.  Besides  relation  it  must  needs  import 
presence:  not  physical,  or  local;  for  so  nothing  can  be 
nearer  God  than  it  is  :  but  moral  and  cordial,  by  which 
the  holy  soul  with  will  and  afleclions,  guided  by  rectified 
reason  and  judgment,  closes  with,  and  embraces  him;  and 
lie  also  upon  wise  forelaid  counsel,  and  with  infiniie  de- 
light and'  love,  embraces  it:  so  friends  are  said  to  be  one 
(besides  their  relation  as  friends)  by  a  union  of  hearts.  A 
union  between  God  and  the  creature,  as  to  kind  and  na- 
ture higher  than  this,  and  lower  than  hypostatical  or  per- 
sonal union,  I  understand  not,  and  therefore  say  nothing 

of  it.h 

But  as  to  the  union  here  mentioned:  as,  till  the  image 
of  God  be  perfected,  it  is  not  completed ;  so  it  cannot  but 
be  perfect  then.  When  the  soul  is  perfectly  formed  ac- 
cording to  God's  own  heart,  and  fully  participates  the  Di- 
vine likeness,  is  perfectly  like  him ;  that  likeness  cannot 
but  infer  the  most  intimate  union  that  two  such  natures 
can  admit :  that  is,  (for  nature,)  a  love  union  ;  such  as  that 
which  our  Saviour  mentions,  and  prays  to  the  Father  to 
perfect,  between  themselves  and  all  believers,  and  among 
believers  rautuallv  with  one  another.  Many  much  trouble 
themselves  about'this.  scripture  ;  but  sure  that  can  be  no 
other  than  a  love-union.  For,  (1.)  'Tis  such  a  union  as 
Christians  are  capable  of  among  themselves;  for  surely 
he  would  never  pray  that  they  might  be  one  with  a  union 
whereof  they  are  not  capable.  (2.)  'Tis  such  a  union  as 
may  be  made  visible  to  the  wiu'ld.  Whence  'tis  an  obvious 
rorollary,  that  the  union  between  the  Father  and  the  Son, 
there  spoken  of  as  the  pauern  of  this,  is  not  their  union  or 
oneness  in  essence,  (though  it  be  a  mo.st  acknowledged 
thing  that  there  is  such  an  essential  uniim  between  them ;) 
for,  who  can  conceive  that  saints  should  be  one  among 
themselves,  and  with  the  Father  and  the  Son,  with  such 
a  union  as  the  Father  and  the  Son  are  one  themselves,  if 
the  essential  union  between  Father  and  Son  were  the 

li  I  wnuM  t'«in  Icnow  wliat  Uio  Terttwn  iholl  be,  resuhing  from  Uie  physical 


union  here  spoken  of:  but  the  exemplar}'  or  pattern  union, 
here  mentioned  between  the  Father  and  Son,  is  but  a  union 
in  mind,  in  love,  in  design,  and  interest;  wherein  he 
prays,  that  saints  on  earth  might  visibly  be  one  with  them 
also,  that  the  world  might  believe,  &c.  Tis  yet  a  rich  plea- 
sure that  .springs  up  to  glorified  saints  from  that  love-union 
(now  perfected)  between  the  blessed  God  and  them.  'Tis 
mentioned  and  shadowed  in  Scripture,  under  the  name 
and  notion  of  marriage-union  ;  in  which  the  greatest  mu- 
tual complacency  is  always  supposed  a  necessary  ingredi- 
ent. To  be  thus  joined  to  the  kLord,  and  made  as  it  were 
one  spirit  with  him;  for  the  eternal  God  to  cleave  in  love 
to  a  nothing-creature,  as  his  likeness  upon  it  engages  him 
to  do  ;  is  this  no  pleasure,  or  a  mean  one? 

2.  Communion  :  unto  which  that  union  is  fundamental, 
and  introductive  ;  and  which  follows  it  upon  the  same 
ground,  from  a  natural  propensity  of  like  to  like.  There  is 
nothing  now  to  hinder  God  and  the  holy  soul  of  the  most  in- 
ward fruitions  and  enjoyments;  no  animosity,  no  strange- 
ness, no  unsuitableness  on  either  part.  Here  the  glorified 
spirits  of  the  just  have  liberty  to  solace  themselves  amidst 
the  rivers  of  pleasure  at  God's  own  right  hand,  without 
check  or  restraint.  They  are  pure,  and  these  pure.  They 
touch  nothing  that  can  defile,  they  defile  nothing  they  can 
touch.  They  are  not  now  forbidden  the  nearest  ap- 
proaches to  the  ontc  inaccessible  Majesty ;  there  is  no  holy 
of  holies  into  which  they  may  not  enter,  no  door  locked 
up  against  them.  They  may  have  free  admission  into  the 
innermost  secret  of  the  Divine  presence,  and  pour  forth 
themselves  in  the  most  liberal  effusions  of  love  and  joy :  as 
they  must  be  the  eternal  subject  of  those  infinitely  richer 
communications  from  God,  even  of  immense  and  bound- 
less love  and  goodness.  Do  not  debase  this  pleasure  by 
low  thoughts,  nor  frame  too  daring,  positive  apprehen- 
sions of  it.  'Tis  yet  a  secret  to  us.  The  eternal  converses 
of  the  King  of  glory  with  glorified  spirits,  are  only  known 
to  himself  and  them.  That  expression,  (which  we  so  often 
meet  in  our  way,)  "  It  doth  not  yet  appear  what  we  shall 
be,"  seems  left  on  purpose  to  check  a  too  curious  and 
prying  inquisitiveness  into  these  unrevealed  things.  The 
great  God  will  have  his  reserves  of  glory,  of  love,  of  plea- 
sure for  that  future  slate.  Let  him  alone  awhile,  with  those 
who  are  already  received  into  those  mansions  of  glory, 
those  everlasting  habitations  :  he  will  find  a  time  for  those 
that  are  yet  pilgrims  and  wandering  exiles,  to  a.scend  and 
enter  too.  In  the  mean  time,  what  we  know  of  this  com- 
munion may  be  gathered  up  into  this  general  account,  the 
reciprocation  of  loves;  the  flowing  and  reflowing  of  ever- 
lasting love,  between  the  blessed  soul  and  its  infinitely 
blessed  God;  its  egre-ss  towards  him,  his  illapses  into  it. 
Unto  such  plea.sure  doththis  likeness  dispose  and  qualify: 
you  can  no  way  consider  it,  but  it  appears  a  most  pleasur- 
able, satisfying  thing. 

Thus  far  have  we  shown  the  qualification  for  this  bles- 
sedness, and  the  nature  of  it;  What  it  prerequires,  and 
wherein  it  lies :  and  how  highly  congruous  it  is,  that  the 
formerofthe.se  should  be  made  a  prerequisite  to  the  latter, 
will  sufficiently  appear  to  any  one  that  shall,  in  his  own 
thoughts,  compare  this  righteousness  and  this  blessedness 
together.  He  will  indeed  plainly  see,  that  the  natural  state 
of  the  case  and  habitude  of  these,  each  to  other,  make  this 
connexion  unalterable  and  eternal ;  so  as  that  it  must 
needs  be  simply  impossible,  to  be  thus  blessed  without  be- 
ing thus  righteous.  For  what  is  this  righteousness  other 
than  this  bje.-i,sedness  begim,  the  seed  and  principle  of  ill 
And  that  with  as  exact  proportion  (or  rather  sameness  of 
nature)  as  is  between  the  grain  sown  and  reaped  ;  which 
is  more  than  intimated  in  that  of  the  apostle,i  Be  not  de- 
ceived, God  is  not  mocked  ;  for  whatsoever  a  man  soweth, 
that  shall  he  also  reap :  for  he  that  soweth  to  his  flesh, 
shall  of  the  flesh  reap  corruption  ;  (there  is  the  same  pro- 
portion too  :)  but  he  that  soweth  to  the  Spirit,  shall  of  the 
Spirit  reap  life  everlasting :  which  though  it  be  spoken  to 
a  particular  case,  is  yet  spoken  from  a  general  rule  and 
rea-son  applicable  a?reat  deal  further.  And  as  some  con- 
ceive (and  is  undertaken  to  be  demonstrated)  that  the  .seeds 
of  things  are  not  virtually  only,  but  n-aciually  and  f.'rmal- 
ly,  the  very  things  themselves;  so  is  it  here  also.  The  very 


Chap.  X. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


221 


parts  of  this  blessedness  are  discernible  in  this  righteous- 
ness, the  future  vision  of  God  in  present  knowledge  of 
him:  for  this  knowledge  is  a  real  initial  part  of  righteous- 
ness; the  rectitude  of  the  mind  and  apprehensions  con 
cerning  God,  consisting  in  conformity  to  his  revelation  of 
himself  Present  holiness,  including  also  the  future  assi- 
milation to  God :  and  the  contentment  and  peace  that  at- 
tends it,  the  consequent  satisfaction  in  glory.  But  as  in 
glory,  the  impression  of  the  Divine  likeness  is  that  which 
vision  subserves,  and  whence  satisfaction  results ;  so  is  it 
here  (visibly)  the  main  thing  also.  The  end  and  design  of 
the  go.spel  revelation,  "  of  whole  Christianity,  (I  mean 
systematically  considered,)  of  all  evangelical  doctrines  and 
knowledge,  is  to  restore  God's  likeness  and  image ;  from 
whence  joy  and  peace  result  of  course,  when  once  the 
gcspel  is  believed.  The  gospel  is  the  instrument  of  im- 
pressing God's  likeness,  in  order  whereunto  it  must  he 
understood,  and  received  into  the  mind.  Being  so,  the 
impression  upon  the  heart  and  life  are  Christianily,  habi- 
tual and  practical,  whereupon  joy  and  pleasure  (the  belief 
or  thorough  reception  of  the  gospel  thus  intervening)  do 
necessarily  ensue,  Rom.  xv.  13.  So  aptly  is  the  only  way 
or  method  of  seeing  God's  face,  so  as  to  be  satisfied  with 
his  likeness,  said  to  be  in  or  through  righteousness. 


CHAPTER   X. 


1  the  soul  (even  of  a  saino  but  as  a  8l(>ep :  That  at  death  it  awakes.  As 
to  the  latter  ;  Tliat  IbnTe  is  a  considerable  accession  to  its  happiness  at  the 
tesiinection. 


3.  The  season  of  this  blessedness  comes  next  to  be  con- 
sidered; which  (as  the  words,  "when  I  awake,"  have 
been  concluded  here  to  import)  must,  in  the  general,  be 
stated,  beyond  the  time  of  this  present  life.  Holy  souls 
are  here  truly  blessed,  not  perfectly ;  or  their  present  bless- 
edness is  perfect  only  in  nature  and  kind,  not  in  degree. 
'Tis,  in  this  respect,  as  far  short  of  perfection  as  their  holi- 
ness is.  Their  hunger  and  thirst  are  present,  their  being 
filled  is  yet  future.  The  experience  of  saints  in  their  best 
state  on  earth,  their  desires,  their  hopes,  their  sighs  and 
groans,  do  sufficiently  witness  they  are  not  satisfied  ;  or  if 
they  be  in  point  of  security,  they  are  not  in  point  of  enjov- 
ment.  The  completion  of  this  blessedness  is  reserved  to 
a  better  state,  ets  its  being  the  end  of  their  way,"  their  rest 
from  their  labours,  the  reward  of  their  work,' doth  import 
and  require.  Therefore  many  scriptures  that  speak  of  their 
present  rest,  peace,  repo.se,  satisfaction,  must  be  understood 
in  a  comparative,  not  the  absolute  highest  sense.  More  par- 
ticularly, in  that  otherstale,  the  season  of  their  blessedness 
is  twofold ;  or  there  are  two  terms  from  whence  (in  respect 
of  some  gradual  or  modal  diversifications)  it  may  be  said 
severally  to  commence,  or  bear  date,  viz. — 'The  time  of  their 
entrance  upon  a  blessed  immorlalily,  when  they  shall  have 
laid  down  their  earthly  bodies  in  death ;  and — of  their  con- 
summation therein,  when  they  receive  their  bodies  glorified 
m  the  general  resurrection.  "  Both  these  mav  not  unfitly 
be  .signified  by  the  phrase  in  the  text,  "when  I  awake;" 
for,  though  Scripture  dolh  more  directly  apply  the  terra 
of  awaking  10  the  latter,  there  will  be  no  violence  done  to 
the  metaphor,  if  we  extend  its  signification  to  the  former 
also.  To  which  purpose  it  is  to  be  noted,  that  it  is  not 
death  formally,  or  ihedisanimatingof  thebody,  we  would 
have  here  to  be  understood  by  it,  (which  indeed  sleeping 
would  more  aptly  signify  than  awaking,)  but,  what  is  co- 
incident therewith  in  the  same  perioti,  the  exuscitation, 
and  revival  of  the  soul.  When  the  bodv  falls  asleep,  then 
doth  the  spirit  awake  ;  and  the  eye-lids  of  the  morning, 
even  of  an  eternal  day,  do  now  first  open  upon  it. 

1.  Therefore  we  shall  not  exclude  from  this  season  the 
introductive  stale  of  blessedness,  which  takes  its  beginning 
from  the  blessed  soul's  first  entrance  into  the  invisible 
state.  And  the  fitness  of  admitting  it  will  appear  by  clearing 


1  verba  Faciamus  hotninem,  &c.  Orat.  1. 


V EvayyeXu 


b  1  ThM3.  V.  8.    Eph.  V.  IC 


these  two  things, — 1.  That  its  condition  in  this  life,  even 
at  the  best,  is  in  some  sort  but  a  sleep:  '2.  That  when  it 
pa-sses  out  of  it  into  the  invisible  regions,  'tis  truly  said  to 
awake. 

1.  Its  abode  in  this  mortal  body,  is  but  a  continual  sleep ; 
its  senses  are  bouml  up ;  a  drowsy  slumber  possesses  and 
suspends  all  its  faculties  and  powers.  Before  the  reno- 
vating change,  how  frequently  doth  the  Scripture  speak 
of  sinners  as  men  asleep!  tLet  not  us  sleep  as  do  otters. 
Awake  thou  that  sleepest,  and  stand  up  from  the  dead,  &c. 
They  are  in  a  dead  sleep,  under  the  sleep  of  death :  they 
apprehend  things  as  men  asleep.  How  slight,  obscure, 
hovering  notions  have  they  of  the  most  momentous  things! 
and  which  it  most  concerns  them  to  have  thorough  real 
apprehensions  of !  All  their  thoughts  of  God,  Christ,  hea- 
ven, hell,  of.sin,  of  holiness,  are  but  uncertain,  wild  guesses, 
blind  hallucinations,  incoherent  fancies  ;  the  absurdity 
andinconcinnity  whereof  they  no  more  reflect  upon  than 
men  asleep.  They  know  not  these  things,  but  only  dream 
of  them.  They  put  darkness  for  light,  and  light  for  dark- 
ness; have  no  senses  exercised  to  discern  between  good 
and  evil.  The  most  substantial  realities  are  with  them 
mere  shadows,  and  chimeras;  fancied  and  imagined  dan- 
gers startle  them,  (as  'tis  wont  to  be  with  men  in  a  dream,) 
real  ones,  though  never  so  near  them,  they  as  little  fear 
as  they.  The  creature  of  their  own  imagination,  the  lion 
in  the  way,  which  they  dream  of  in  their  slothful  slumber, 
aff'rights  them;  but  the  real  roaring  lion  that  is  ready  to 
devour  them,  they  are  not  afraid  of 

And  conversion  doih  but  relax,  and  intermit;  it  doth 
not  totally  break  ofi'  this  sleep:  it,  as  it  were,  attenuates 
the  consopiting  fumes,  doth  not  uuerly  dispel  them.  What 
a  difficulty  is  it  to  watch  but  one  hour!  There  are  some 
lucid  and' vivid  intervals,  but  of  how  short  continuance  ! 
how  soon  doth  the  awakened  soul  close  its  heavy  eyes  and 
falls  a.sleep  again  I  how  often  do  temptations  surprise  even 
such,  in  their  slumbering  fits,  while  no  sense  of  their  dan- 
ger can  prevail  with  them  to  watch  and  pray  (with  due 
care  and  constancv)  lest  they  enter  thereimio  I  'Hither  are 
most  of  the  sins  of'  our  lives  to  be  imputed  and  referred  ; 
not  to  mere  ignorance,  that  we  know  not  sin  from  duty,  or 
what  will  please  God  and  what  displease  him  ;  but  to  a 
drowsv  inadvertency,  that  we  keep  not  our  spirits  in  a 
watchful  considering  posture.  Our  eyes  that  should  be 
ever  towards  the  Lord,  will  not  be  kept  open,  and  though 
we  resolve,  we  forget  ourselves  ;  before  we  are  aware,  we 
find  ourselves  overtaken;  sleep  comes  on  upon  us  like  an 
armed  man,  and  we  cannot  avert  it.  How  often  do  we 
hear,  and  read,  and  pray,  and  meditate  as  persons  asleep, 
as  if  we  knew  not  what  we  were  about  1  How  remarkable 
useful  providences  escape  either  our  notice  or  due  improve- 
ment, amidst  our  secure  slumbers !  How  many  visits  from 
heaven  are  lost  to  us,  when  v/e  are  as  it  were,  between 
sleeping  and  waking  Id  I  sleep,  but  my  heart  wakelh,  and 
hardly  own  the  voice  that  calls  upon  us,  till  our  beloved 
hath  withdrawTi  himself]  Indeed,  what  is  the  whole  of 
ourlifebut  adreami  the  entire  scene  of  this  sensible  world 
but  a  vision  of  the  night ;  where  every  man«  walks  but  in 
a  vain  show  1  Where  we  are  mocked  with  shadows,  and 
our  credulous  sense  abused  by  impostures  and  delusive 
appearances  1  Nor  are  we  ever  secure  from  the  most  de- 
structive, mischievous  deception,  further  than  as  our  souls 
are  ))ossessed  with  the  apprehensions,  that  this  is  the  very 
truth  of  our  case;  and  thence  instructed  to  consider,  and 
not  to  prefer  the  shadows  of  time  before  the  great  realities 
of  eterniiv. 

Nor  is  this  sleep  casual,  but  even  connatural  to  our  pre- 
sent slate,  the  necessary  result  of  so  strict  a  union  and 
commerce  with  the  body,  which  is  to  the  in-dwelling  spirit 
as  a  dormitory  or  charnel-house  rather  than  a  mansion.  A 
soul  drenched  in  sensuality,)  a  Lethe  that  hath  too  little  of 
fiction  in  it,  and  immured  in  a  slothful,  putrid  flesh,  sleeps 
as  it  were  by  fate,  not  by  chance,  and  is  only  capable  of 
full  relief  by  suff"ering  a  dissolution  ;  which  it  hath  reason 
to  welcome' as  a  jubilee,  and  in  the  instant  of  departure  to 
sacrifice  as  he  did,  f  (with  that  easy  and  warrantable 


c  So  well  doth  the  apostle's  watch-word  suit  i 


,  Awake  to  righteous- 


f  Viz.  Seneca.  Who  at  the  time  of  lus  death  epriiikled  water  upon  the  ««- 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  X. 


change,  to  make  a  heathen  expression  scriptural,)  Jehova 
liberalori,  to  adore  and  praise  its  great  Deliverer:  at  least 
(accounts  being  once  made  up,  and  a  meetness  in  any  mea- 
sure attained  lor  the  heavenly  inheritance,  &c.)  hath  no 
reason  to  regret  or  dread  the  approaches  of  the  eternal 
day,  more  than  we  do  the  return  of  the  sun  after  a  dark 
anil'  longsome  night.  But  as  the  sluggard  doth  nothing 
more  unwillingly  than  forsake  his  bed,  nor  bears  any  thing 
with  more  regret  than  to  be  awaked  out  of  his  sweet  sleep, 
though  you  should  entice  him  with  the  pleasures  of  a  pa- 
radise to  quit  a  smoky,  loathsome  cottage ;  so  fares  it  with 
a  sluggish  soul,  as  if  it  were  lodged  in  an  enchanted  bed : 
'tis  so  fast  held  by  the  charms  of  the  body,  all  the  glory  of 
the  other  world  is  little  enough  to  tempt  it  out,  than  which 
there  is  not  a  more  deplorable  .symptom  of  this  sluggish, 
slumbermg  stale.  So  deep  an  oblivion  (which  you  know 
is  also  naturally  incident  to  sleep)  hath  seized  it  of  its  own 
country,  of  its  alliances  above,  its  relation  to  the  Father 
and  world  of  spirits,  it  takes  this  earth  for  its  home,  where 
'tis  both  in  exile  and  captivity  at  once:  and  (as  a  prince 
stolen  away  in  his  infancy  and  bred  up  in  a  beggar's  shed) 
so  little  .seeks,  that  it  declines  a  better  state.  This  is  the 
degenerous,  torpid  disposition  of  a  soul  lo.st  in  tlesh,  and 
inwrapt  in  stupify ing  clay,  which  hath  been  deeply  resented 
by  some  heathens.  So  one  brings  in  Socrates  pathetically 
bewailing  this  oblivious  dreaming  temper  of  his  soul, 
"  which  (saith  he)  had  seen  that  pulchritude  (you  must 
pardon  him  here  the  conceit  of  its  pre-exislence)  that  nei- 
ther human  voice  could  utter,  nor  eye  behold  ;  but  that 
now,  in  this  life,  it  had  only  some  little  remembrance 
thereof,  as  in  a  dream;  being  both  in  respect  of  place  and 
condition,  far  removed  from  .so  pleasant  sights,  pressed 
down  into  an  earthly  station,  and  there  encompassed  with 
all  manner  of  dirt  and  filthiness,  &c.  And  to  the  same 
purpose  Plato  often  speaks  in  the  name  of  the  same  person, 
and  particularly  of  the  winged  state  of  the  good  souls 
when  apart  from  the  body,  carried  in  its  triumphant  flying 
chariot,  (of  which  he  gives  a  large  description,  somewhat 
resembling  Solomon's  rapturous  metaphor,ii  "  Before  I 
was  aware,  my  soul  made  me  as  the  chariots  of  Ammina- 
dab;")  but  being  in  the  body,  'tis  with  it  as  with  a  bird  that 
hath  lost  its  wings,  it  falls  a  sluggish  weight  to  the  earth. 
Which  indeed  is  the  state  even  of  the  best,  in  a  degree, 
within  this  tabernacle.  A  sleepy  torpor  stops  their  flight ; 
they  can  fall,  but  not  ascend  ;  the  remains  of  such  drow- 
siness do  still  hang  even  about  saints  themselves.  The 
apostle  therefore  calls  upon  such  to.  awake  out  of  sleep  ; 
from  that  consideration,  (as  we  Iniow  men  are  not  wont  to 
sleep  so  intensely  towards  morning,)  that  now  their  salva- 
tion was  nearer  than  when  they  believed,  i.  e.  (as  some 

■  lioDorem  ilium  Ubare  Jovi  libemtori.   Tacit 
h  Cant. 


vanta  about  hini,  addita  v 
al. 


r  KTCjuo^ta.  In  Phdedro. 


13.  i  Rom.  xiii.  U. 

1  Psal-  xxx.  5.       m  In  his  Saint's  Rest.  p.  2,  c.  10. 
nLukexxiii  43.  o  3  Cur.  v.  8.      ^       p  Phit  i.  23  q  Het,  xu.  23 

t  "Pis  Inie.  that  divers  of  the  fathers  and  others  have  spoken,  some  diiliinusly 
tome  very  diminishiiigly,  of  the  blessedness  of  separate  souls  ;  many  "I  "hosi 
words  may  be  seen  together  in  thai  elnhorale  trnelale  of  the  lianir.l  I'urk.r 
De  Descens  1  seeimd  p.  77  Yea,  and  his  own  assorlion  ni  that  very  puce  i\» 
it  spoken  with  reverence  to  the  memory  of  so  worthy  a  person)  arciies  some 

thing  gross,  Fiiiill  r ■,.^ ,«;,rmntabte  thoughts  of  Ihe  souls  .1. 

on  a  body  of  r:,     ,      Ih     ..        :ire  T^rrtwn  t'M/n«-«,  <8peakins  ot 
dices  the  soul  ,  -        i      ..  i.uralion  from  the  hoAy^  omnet  opnat, 

eOamsua^.q"''  /,...',;  >,n  ttd  extra,  extin^til.  Where  he  louk.. 
difficulty  to  all. iiv  u  ,.u)  .i|..  ..uioua  at  all.  as  appears  by  the  ;o<™i7//;;  ii 
ed.  He  first  uideed  denies  it  alt  operations,  and  then,  in<in  mnli.liMih 
esjiecially. those  (uleMra.  And  if  he  would  be  under^li.nd  ti.  r\,  In.I,  ii 
from  its  oiieralious  ad  extra,  (if  he  takes  operations  ad  nt 


judicious  interpretersk  understand  that  place,)  for  that 
they  were  nearer  death  and  eternity  than  when  they  first 
became  Christians;  though  this  passage  be  also  otherwise, 
and  not  improbably,  interpreted.     However, 

2.  The  holy  soul's  release  and  dismission  from  its  earth- 
ly body,  which  is  that  we  propounded  next  to  be  con- 
sidered, will  excuss  and  shake  off  this  drowsy  sleep.  Now 
is  the  happy  .season  of  its  awaking  into  Ihe  heavenly,  vital 
light  of  Goii ;  the  blessed  morning  of  that  long  desired  day 
is  now  dawned  upon  it,  the  cumbersome  night-vail  is  laid 
aside,  and  the  garments  of  salvation  and  immortal  glory 
are  now  put  on.  It  hath  passed  through  the  trouble 
and  darkness  of  a  wearisome  night,  and  now  is  joy  arrived 
with  the  morning,  as  we  may  be  permiUed  tu  allude  to 
those  words  of  the  i  Psalmist,  though  that  be  not  supposed 
to  be  the  peculiar  sense.  I  conceive  my.self  here  not  con- 
cerned operously  to  insist  in  proving,  that  the  souls  of 
saints  sleep  not  in  the  interval  between  death  and  the  ge- 
neral resurrection,  but  enjoy  present  blessedness.  It  being 
besides  the  design  of  a  practical  discourse,  which  rather  in- 
tends the  propounding  and  improvement  of  things  acknow- 
ledged and  agreed,  for  the  advantage  and  benefit  of  them 
with  whom  they  are  so,  than  the  discussing  of  things  du- 
bious and  controversible.  And  what  I  here  propound  in 
order  to  a  consequent  improvement  and  application,  should, 
methinks,  pass  for  an  acknowledged  truth  among  them  that 
piofessedly  believe,  and  seriously  read  and  consider,  the 
Bible;  (frir  mere  philosophers  that  do  not  come  into  this 
account,  'twere  impertinent  to  discourse  with  them  from  a 
text  of  Scripture  ;)  and  where  my  design  only  obliges  me 
to  intend  the  handling  of  that,  and  to  deliver  from  it  what 
may  fitly  be  supposed  to  have  its  ground  there,  unless 
their  allegations  did  carry  with  them  the  show  of  demon- 
strating the  simple  impossibility  of  what  is  asserted  thence 
to  Ihe  power  of  that  God  whose  word  we  take  it  to  be; 
which  I  have  not  found  any  thing  they  say  to  amount  to. 
That  we  have  reason  to  presiime  it  an  acknowledged  thing, 
among  them  that  will  be  concluded  by  Scripture,  That  the 
soul  doth  not  sleep  when  it  ceases  to  animate  its  earthly 
body,  many  plain  texts  do  evince,  which  are  amassed  to- 
gether by  the  reverend  Mr.  Baxter  ;"'  some  of  the  princi- 
pal whereof  I  would  invite  any  that  waver  in  this  matter 
seriously  to  consider:  as  the  words  of  our  Saviour  to  the 
thief  on  the  cross,"  This  day  shalt  thou  be  with  me  in  pa- 
radise. That  of  the  apostle,«  we  are  Willing  rather  to  be 
absent  from  the  body,  and  present  with  the  Lord.  And 
lhat,P  I  am  in  a  strait,  having  a  desire  to  depart,  and  to  be 
with  Christ.  That  passage,i  The  spirits  of  just  men 
made  perfect,  &c.  Which  are  expressions  so  clear,  that  it 
is  hard  for  an  industrious  caviller  to  find  what  to'  except 


Honed  passage  The  first  speaking  thu-  -/lr;"""'"><'»''jrarf  Aominem  Deum  wn- 
monalemjieri.  ■rhesec'«<,\tUu-  ;  -  ,  ,:i,adima,elacori,tatimic 
superarumrerummbiiiilr,,;;.-  >„liimcorma.elhwiruan- 

tum  vossximm  et  in  alirr,/  r,t„  , /  ,r  exvedui,  verum  ipst 

videammetoplimvmaiN.nn,,     ll„  i,,..i,!.  n.       ,','""'/^SlJ^'°"^S'!^' 


turn  'poss^imus  et  i 

videamiis  et  optim'c 

qitam  pnssr.  Tiini  relim/ 


iproludtle.  tbnl  tin-  <>v 


ed  up 


the  do 


wont  to  Ije  taken.)  h' 
obieets,  not  oiilv  111"-''  tliit  I 
only  all  transient,  l.ni  :il!  lui 


terminuiri:  rxtnj  D'liin  : 
must  be  understood  to  deiiv 
the  operations  of  knowiu!:  t 
all  operations  ad  extra,  us 
termimis ad  queinho  not  s 
of  saints  unsnenkaldv  intli 
occasion  so  disniiil  thouelil 
gives  no  gronnd  for  lli.iii,  I 
and  philosophy  ..tl.rnnilMii 


1  by  it  all 


leh 
,itnwl,ieh« 


,1-     l,k.i,      ll,:,l     !.,•    «,,u:,r,Ullch 

,,''t',iiiijs',ln  n'.'it'!  «iio  hold  they 

iiiitune  'tis  evident  etniuih.   Ihe 

less,  is  not  il.stituteof  the  patron- 

leed  the  kunvvn  .iiunion  of  as  ma- 

hlKl   I 


fVUta  ad  Drmn  ^'■ittih  ' ,  ''/-ii'la  ftQ'ioiiai/iniinf/Diiiihi  mh'-ril.  iHf  fnii  \H'\ 
I'UC,  l6.)un(oul,itlMmrpn^Mhew'.rdHotPliilo]n.iM^llm.'i.rKn^,t,riM.tto.of 
Porphyriua,iinji.iii.ii  by  Luduvicua  Vives,  in  liia  cuuiiiKiiiupuiilliut  iib 


^iiildplichUng  in  him  ;  wincli 

ilijfcts  extra  animam.  lh(n1^h  tlioir 
!■•*  the  condition ol'tlip  gpimmlo  smds 
w;i^  in  th..  lindv,  and  what  shouhl 

uT  -iinir.iiii.ii  I  Mv  Tint.  Scripture 
,i,,i    'i .,  I  :i     '  ii  ■  .■iiiiirary.    Reason 


as  ro  soy.  ftiiai  Huiu- walks  ni  his  .■l..tli.-s.  thcrL't'-ro 'Hit  nt  th.iii  h.' .•iirii...t  II 
foot  Yea.  (uid  the  verv  nso  itself  which  the  soul  now  makes  of  cnri>oPt>aI  c.,™„ 
and  instrumonta,  plainly  evidences,  that  it  doth  exert  some  action  wherein  they 


Chap.  X. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


223 


to  them;  and,  indeed,  the  very  exceptions  that  are  put  in, 
are  so  frivolous  that  they  carry  a  plain  confession  there  i.s 
nothing  colourable  to  be  said.  Yea,  and  most  evident  it 
is  from  those  texts,  not  only  that  holy  souls  sleep  not,  in 
that  stale  of  separation;  but  that  they  are  awaked  by  it, 
(as  out  of  a  former  sleep,)  inio  a  much  more  lively  and 
vigorous  activity  than  they  enjoyed  before ;  and  translated 
into  a  state  as  much  better  than  their  former,  as  the  tor- 
tures of  a  cross  are  more  ungrateful  than  the  pleasures 
of  a  paradise ;  these  joys  fuller  of  vilalily,  than  those  sick- 
ly dying  faintings  ;  as  the  immediate  presence  and  close 
embraces  of  the  Lord  of  life,  are  more  delectable  than  a 
mournful  disconsolate  absence  from  him,  (which  the  apos- 
tle therefore  tells  us  he  desired  as  far  better,  and  with  an 
emphasis  which  our  English  too  faintly  expresses :  for  he 
uses  a  double  comparative,  iroXAcJ  iiaWo^  uptiaaou — by  muck 
more  better ;)  and,  as  a  perfected,  i.  e.  a  crowned  triumph- 
ant spirit,  that  halh  attained  the  end  of  its  race,  (as  the 
words  import  in  the  agonistical  'notion,)  is  now  in  a  more 
vivid  joyous  state,  than  when,  lately,  toiling  in  a  tiresome 
way,  it  languished  under  many  imperfections.  And  it  is 
observable,  that  in  the  three  former  scriptures,  that  phrase, 
of  being  with  Christ,  or,  being  present  with  him,  is  the 
same  which  is  used  by  the  apostle,  (1  Thess.  iv.  17.)  to 
express  the  state  of  blessedness  after  the  resurrection;  in- 
timating plainly,  the  sameness  of  the  blessedness  before 
and  after.  And  though  this  phrase  be  also  used  to  signify 
the  present  enjoyment  saints  have  of  God's  gracious  pre- 
sence in  this  life;  which  is  also  in  nature  and  kind  the 
same;  yet  it  is  plainly  used  in  these  scriptures  (the  two 
latter  more  especially)  to  set  out  to  us  such  a  degree  of 
that  blessedness,  that  in  comparison  thereof,  our  present 
being  with  Christ  is  a  not-being  with  him;  our  presence 
■with  him  now,  an  absence  from  him :  While  we  are  at 
home  in  the  body,  we  are  absent  from  the  Lord,  and,  I  am 
in  a  strait  betwixt  two,  desiring  to  depart,  (or  having  a  de- 
sire unto  dissolution,)  and  to  be  with  Christ,  &c.  How 
strangely  mistaken  and  disappointed  had  the  blessed  apos- 
tle been,  had  his  absence  from  the  body,  his  dissolution, 
his  release,  set  him  further  ofi'from  Christ,  or  made  him 
less  capable  of  converse  with  him,  than  before  he  was  ! 
And  how  absurd  would  it  be  to  say.  the  spirits  of  the  just 
are  perfected,  by  being  cast  into  a  stupifying  sleep ;  yea, 
or  being  put  into  any  slate,  not  better  than  they  were  in 
before  !  But  their  stale  isevidently  far  better.  The  body 
of  death  is  now  laid  aside,  and  the  weights  of  sin,  that  did 
so  easily  beset,  are  shaken  ofl';  flesh  and  sin  are  laid  down 
together;  the  soul  is  rid  of  its  burthensome  bands  and 
shackles,  hath  quitted  its  filthy  darksome  prison,  (the  usual 
place  of  laziness  and  sloth,)  is  come  forth  of  its  drowsy 
dormitory,  and  the  glory  of  God  is  risen  upon  it.  'Tis 
now  come  into  the  world  of  realities,  where  things  appear 
as  they  are,  no  longer  as  in  a  dream,  or  vision  of  the 
night.  The  vital  quickening  beams  of  Divine  light  are 
darting  in  upon  it  on  every  side,  and  turning  it  into 
their  own  likeness.  The  shadows  of  the  evenin?  are  va- 
nished, and  fled  away.  It  converses  with  no  objects  but 
what  are  full  themselves,and  most  apt  to  replenish  it  with 
energy  and  life.     This  cannot  be  but  a  joyful  awaking,  a 


asgist  it  not.  For  it  siipnoges  an  oppration  upon  them  antecedent  to  any  oper- 
ation by  them.  Nothine  can  t>e  the  instrument  which  is  not  first  the  subject  of 
my  action  :  as  when  I  use  a  pen,  I  act  upon  it  in  order  to  my  action  by  it,  i.  e. 
I  impress  a  motion  upon  it,  in  order  whereunto  I  use  not  that  or  any  other  such 
instrument ;  and  though  1  cannot  produce  the  deeisncd  effect. leave  such  charac- 
teis  80  and  so  figured,  without  it ;  my  hand  can  yet  without  it,  peribrm  its  own 
action,  proper  to  itself,  and  produce  many  nobler  effects.  When,  therefore,  the 
sou]  makes  use  of  a  bodily  organ,  its  action  niton  it  must  needs  at  iu-et  be  with- 
out tlie  ministry  of  any  organ,  unless  you  multiply  to  it  body  upon  body  in  inti- 
ninnn.  And  if,  ixissibly,  it  perform  not  some  meaner  and  grosser  pieces  of 
drudgery  when  out  of  the  body,  wherein  it  made  ime  of  its  heb  and  sen'ice  he- 
fore  ;  that  is  no  more  a  di<:paragemeiit  or  diminution,  than  it  is  to  the  magis- 
trate, that  law  and  decency  permit  hurt  not  to  apprehend  or  execute  a  male- 
lactor  with  his  own  liand  It  may  yet  perform  those  operations  which  are  pro- 
per to  itself":  that  is,  such  as  are  more  noble  and  excellent,  and  immediately  con- 
ducive to  its  o^yn  felicity.  Which  sort  of  actions,  as  cogi'ation  for  instance, 
anddile."tion,  though  being  done  in  the  body,  there  is  coniunct  with  them  an  agi- 
tation of  the  spirits  in  the  brain  and  heart  ;  it  yet  seems  to  me  more  reasona- 
ble, that  as  to  those  acts,  the  spirit^  are  rather  subjects  than  instruments  at  all 
of  them  ;  that  the  whole  essence  of  these  acts  is  antecedent  to  the  motion  of 
ttie  spinla  :  and  that  motion  certainly  (tjut  accidentally)  consequent,  only  by 
ivason  of  the  present,  but  soluble,  union  the  soul  hath  with  the  body.  And  that 
the  purity  and  refinednesa  of  those  spirits  doth  only  remove  what  would  hinder 
such  acts,  rather  than  contribute  positively  thereto.  And  so  little  is  the  alliance 
between  a  thought,  and  any  bodily  thing,  even  tho.se  very  finest  spirits  them- 
selves ;  that  I  dare  say  whoever  sets  himself  closely  and  strictly  to  consi- 
'     '" sily 


blessed  season  of  satisfaction  and  delight  indeed,  to  the 
enlightened,  revived  soul.     But, 

11,  It  must  be  acknowledged, the  fnrtherand  more  emi- 
nent sea.son  of  this  blessedness  will  be  the  general  resur- 
rection day,  which  is  more  expressly  signified  in  Scripture 
by  this  term  oi  avaking ;  as  is  manifest  in  many  plain 
texts,  >  where  'tis  either  expressly  thus  used,  or  implied  to 
have  this  meaning  in  the  opposite  sense  of  the  word  sleep. 
What  additions  shall  then  be  made  to  the  .saints  blessed- 
ness, lies  more  remote  from  our  apprehension ;  inasmuch 
as  Scripture  states  not  the  degree  of  that  blessedness 
which  shall  intervene.  We  Imow,  by  a  too  sad  instructive 
experience,  the  calamities  of  our  present  state,  and  can 
therefore  more  easily  conceive,  wherein  it  is  capable  of 
betlermeni,  by  the  deposition  of  a  sluggish,  cumbersome 
bod)%  where  those  calamities  mostly  have  their  spring: 
but  then  we  know  less  where  to  fix  our  foot,  or  whence 
to  take  our  rise,  in  estimating  the  additional  felicities  of 
that  future  state,  when  both  the  states  to  be  compared  are 
so  unknown  to  us.  But  that  there  will  be  great  additions 
is  plain  enough.  The  full  recompense  of  obedience  and 
devotedness  to  Christ,  of  foregoing  all  for  him,  is  aflSxed 
by  his  promise  to  the  resurrection  of  the  just;  The  judg- 
ment-day gives  every  one  his  portion  accortling  to  his 
works.  Then  must  the  holy,  obedient  christian  hear  from 
his  Reileemer's  mouth.  Come  ye  blessed  of  the  father,  in- 
herit the  kingdom,  &c.  Till  then  the  devils  think  their 
torment  to  be  before  their  time.  'Tis  when  he  shall  appear 
we  shall  be  like  him,  and  see  him  as  he  is.  That  noted 
day  is  the  day  of  being  presented  faultless  with  exceeding 
joy.  And  divers  things  there  are  obviously  enough  to  be 
reflected  on,  which  cannot  but  be  understood  to  contribute 
much  to  the  increa-se  and  improvement  of  this  inchoate 
blessedness.  The  acquisition  of  a  glorified  body.  For 
our  vile  bodies  shall  be  so  far  transfigured,  as  to  be  made 
like  "  [conform  to]  the  glorious  body  of  the  Saviour,  the 
Lord  Jesus  Christ :  and  this  shall  be  when  he  shall 
appear  from  heaven,  where  saints  here  below  are  required 
to  have  'heir  commerce,  as  the  enfranchised  citizens  there- 
of, and  from  whence  they  are  'o  continue  looking  for  him 
in  the  meantime.  When  he  terminates  and  puts  a  period 
to  that  expectation  of  his  saints  on  earth,  then  shall  that 
great  change  be  made,  ;,  e.  when  he  actually  appears,  at 
which  time  the  trumpet  sounds, '-  and  even  sleeping  dust 
itself  awakes;  the  hallowed  dust  of  them  that  slept  in 
Je^us  first,  who  are  then  to  come  with  him.  This  change 
may  w-ell  be  conceived  to  add  considerably  to  their  felici- 
ty. A  natural  congruity  and  appetite  is  now  answered 
and  satisfied,  which  did  either  lie  dormant,  or  was  under 
somewhat  an  anxious  restless  expectation  before ;  neither 
of  which  could  well  consist  with  a  state  of  blessedness, 
every  way  already  perfect.  And  that  there  is  a  real  de- 
sire and  expectation  of  this  change,  seems  to  be  plainly  in- 
timated in  those  words  of  Job,  >■  All  the  days  of  my  ap- 
pointed time  will  1  wait  till  my  change  come;  where  he 
must  rather  be  underslood  to  speak  of  the  resurrection 
than  of  death  ;  (as  his  words  are  commonly  mistaken,  and 
misapplied;)  as  will  appear  by  setting  down  the  context 
from  the  seventh  verse,  for  there  is  hope  of  a  tree,  if  it  he 


out  those  very  corporeal  spirits  than  by  them.  However,  suppose  them  never 
so  indispensably  necessary  to  those  more  noble  operations  of  the  soul,  it  may 
easily  be  fiimished  with  them,  and  in  greater  plenty  and  purity,  from  the  am- 
bient ai-,  (nra-lber,)  than  from  a  dull,  torpid  body;  with  some  part  of  which 
air,  if  we  suppose  it  to  cnnlracf  8  \nf  al  unron.  I  know  no  ratinnal  principle  that 
is  wTonged  by  the  sunro=iiion,  thru-  h  neither  do  I  know  any  that  cfin  neces- 
■■■■'■  *  '■  ''  '■  ^  "*"'  ol"thesnu!'3activityoutofthisearth- 
igh  from  philosophers  ;  so  I  doubt  not, 

nd  rigid  disouisifion.  it  would  be  as  much  befriended 

(or  rather  riehtcd)  by  philosophy  i'self;  and  that  their  reason  would  afTord  it 
as  f'irect,  and  more  considerable  defence,  than  their  authnrity. 

It  the  meantime,  it  deserves  to  be  considered  with  some  resentment,  that 
Ibis  doctrine  should  find  the  generali'y  of  learned  [lagans  more  forward  advo- 
cates than  some  teamed  and  worthy  patrons  of  the  Christian  faith  ;  w  Inch 
is  only  imputable  to  the  undue  measure  and  exces-  of  an  otherwise  just  zeal, 


^.  , ..  his  at  the  too  dear  (and  unnecessar>-)  expense  of  (he  for- 

mer: arcnunting.  they  could  never  make  sure  enough  the  resurrection  of  the  body, 
without  making  the  .-oul's  dependance  on  it  so  absolute  and  necessar>',  that  it 
should  he  abV  to  do  nothing  but  sleep  in  the  meanwhi'e.  Whereas  it  seems  a 
great  deal  more  unconceivable,  how  such  a  being  as  the  <:oul  is,  once  miit  of  the 
entanglement.s  and  encunthrances  of  the  body,  should  sleep  at  alt,  llian  how  it 
should  act  without  the  body. 

3  See  I)r  Hammond's  Annot  in  loc. 

t  Dan.  xii.  2.  John  xiv.  12.  2  Cor.  xv.  2  Thess  iv.  &c. 

u  M^rao\a^aTiOsi,  trvftjiofxpov.    Phil.  iii.  20.  21. 


:  1  Thess.  iy.  H,  15, 16. 


y  Chap.  xiv.  14, 


224 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XI. 


cut  down,  that  it  will  sprout  again,  and  that  the  tender 
branch  thereof  will  not  cease.  Though  the  root  thereof 
wax  old  in  the  earth,  and  the  stock  thereof  die  in  the 
ground :  yet  through  the  scent  of  water,  it  will  bud  and 
bring  forth  bnughs  like  a  plant.  But  man  dieth  and  was- 
teth  away  ;  yea,  man  giveth  up  the  ghost,  and  where  is  he  1 
As  the  waters  fail  from  the  sea,  and  the  flood  decayeth,  and 
drieih  up;  so  man  lieth  down,  and  raiseth  not  till  the  hea- 
vens be  no  more ;  they  shall  not  be  awakened  nor  raised 
out  of  their  sleep.  O  that  thou  wouldst  hide  me  in  the 
grave,  that  thou  wouldestkeep  me  .secret  till  thy  wrath  he 
past,  that  thou  wouldest  appoint  me  a  set  time,  and  remem- 
ber me  !  If  a  man  die,  shall  he  live  again  1  All  the  days 
of  my  appointed  time  will  I  wait  till  my  change  come. 
Thou  shalt  call,  and  I  will  answer  thee  ;  ihou  wilt  have  a 
desire  to  the  work  of  thy  hands.  He  first  speaks  accord- 
ing to  common  apprehension,  and  sensible  appearance, 
touching  the  hopeless  state  of  nmn  in  death ;  as  though  it 
were  less  capable  of  reparation  than  that  of  some  inferior 
creatures,  unto  the  end  of  ver.  10.  And  then  gradually 
discovers  his  better  hope ;  betrays  this  faith,  as  it  were, 
obliquely,  touching  this  point ;  lets  it  break  out,  first,  in 
some  obscure  glimmerings,  (ver.  11,  12.)  giving  us,  in  his 
protasis,  a  similitude  not  fully  expressive  of  his  seeming 
meaning,  for  waters  and  floods  that  fail  may  be  renewed  ; 
and  in  his  apodosis  more  openly  intimating,  man's  sleep 
should  be  only  till  the  heavens  were  no  more:  which  till 
might  be  supposed  to  signify  never,  were  it  not  for  what 
follows,  ver.  13,  where  he  expressly  speaks  his  confidence 
by  way  of  petition,  that  at  a  set  and  appointed  time,  God 
would  remember  him,  so  as  to  recall  him  outof  the  grave: 
and  at  last,  being  now  minded  to  speak  out  more  fully,  puts 
the  question  to  himself,  If  a  man  die,  shall  he  live  again  ^ 
and  answers  it.  All  the  days  of  my  appointed  time,  i.  e. 
of  that  appointed  time  which  he  mentioned  before,  when 
God  should  revive  him  out  of  the  dust,  will  I  wait  till 
my  change  come;  i.  e.  that  glorious  change,  when  the  cor- 
ruption of  a  loathsome  grave  should  be  exchanged  for 
immortal  glory;  which  he  amplifies,  and  utters  more 
expressly,  ver.  15.  Thou  shalt  call,  and  I  will  answer; 
thou  shalt  have  a  desire  to  the  work  of  thy  hands  :  Thou 
wilt  not  always  forget  to  restore  and  perfect  thy  own  crea- 
ture. 

And  surely  that  waiting  is  not  the  act  of  his  inanimate 
.sleeping  dust;  but  though  it  be  spoken  of  the  person 
totally  gone  into  hades,  into  the  invisible  state,  'tis  to  be 
understood  of  that  part  that  should  be  capable  of  such  an 
action ;  q.  d.  I,  in  that  part  that  shall  be  still  alive,  shall 
patiently  await  thy  appointed  time  of  reviving  me  in  that 
part  also,  which  death  and  the  grave  shall  insult  over  (in 
a  temporary  triumph)  in  the  meantime  ;  and  so  will  the 
words  carry  a  facile  commodious  sense,  without  the  unne- 
cessary help  of  an  imagined  rhetorical  scheme  of  speech. 
And  then,  that  this  waiting  carries  in  it  a  desirous  expec- 
tation of  some  additional  good,  is  evident  at  first  sight; 
which  therefore  must  needs  add  to  the  .satisfaction  and  bless- 
edne.ss  of  the  expecting  soul.  And  wherein  it  may  do 
so,  is  not  altogether  unapprehensible.  Admit,  that  a  spirit, 
had  it  never  been  embodied,  might  be  as  well  without  a 
body,  or  that  it  might  be  as  well  provided  of  a  body  out 
of  other  materials;  'tis  no  unrea,sonable  supposition,  that 
a  connate  aptitude  to  a  body,  should  render  human  souls 
more  happy  in  a  body  sufficiently  attempered  to  their  most 
noble  operations.  And  how  miich  doth  relation  and  pro- 
priety endear  things,  otherwise  mean  and  inconsiderable  1 
Or  why  should  it  be  thought  strange,  that  a  soul  connatu- 
ralized  to  matter,  should  be  more  particularly  inclined  to  a 
particular  portion  thereof!  so  as  that  it  should  appropri- 
ate such  a  part,  and  say  'tis  mine  1  And  will  it  not  be  a 
plea.sure,  to  have  a  vitality  diffased  through  what  even 
more  remotely  appertains  to  me,  lo  have  every  thing  be- 
longing to  the  snpposilv.m  perfectly  vindicated  from  the 
tyrannous  dominion  of  death?  The  returningof  the  .spi- 
rits into  a  benumbed  or  sleeping  toe  or  finger,  adds  a  con- 
tenlment  to  a  man  which  he  wanted  before.  Nor  is  it 
hence  necessary  the  soul  should  covet  a  re-union  with 
every  effluvious  particle  of  its  former  body:  a  desire  im- 
planted by  God  in  a  rea.sonablc  soul  will  aim  at  what  is 
convenient,  not  what  shall  be  cumbersome  or  monstrous. 

z  I  Cor.  IV  «  S  Thess  i.  10 


And  how  pleasant  will  it  be  to  contemplate  and  admire 
the  wisdom  and  power  of  the  great  Creator  in  this  so  glo- 
rious a  change,  when  I  shall  find  a  clod  of  earth,  a  heap 
of  dust,  refined  into  a  celestial  purity  and  brightness 
z  when  what  was  sown  in  corruption  shall  be  raised  in  in- 
corruption  ;  what  was  sown  inaishonour,  is  raised  m  glo- 
ry; what  was  sown  in  weakness,  is  raised  in  power;  what 
was  sown  a  natural  body,  is  raised  a  spiritual  body  !  when 
this  corruptible  shall  have  put  on  incorruption,  and  this 
mortal,  immortality,  and  death  be  wholly  swallowed  up  in 
victory  !  So  that  this  awaking  inay  well  be  understood 
to  carry  that  in  it,  which  may  bespeak  it  the  proper  sea- 
son of  the  saints'  consummate  satisfaction  and  blessedness. 
But  besides  what  it  carries  in  itself,  there  are  other  (more 
extrinsical)  concurrents  that  do  farther  signalize  this  sea- 
son, and  import  a  greater  increase  of  blessedness  then  to 
God's  holy  ones.  The  body  of  Christ  is  now  completed, 
the  fulness  of  him  that  filleth  all  in  all,  and  all  the  so  near- 
ly related  parts  cannot  but  partake  in  the  perfection  and 
reflected  glory  of  the  whole.  There  is  joy  in  heaven  at 
the  conversion  of  one  sinner,  though  he  have  a  trouble- 
some scene  yet  to  pass  over  afterwards,  in  a  tempting, 
wicked,  unquiet  world;  how  much  more  when  the  many 
sons  shall  be  all  brought  to  glory  together  !  The  designs 
are  all  now  accomplished,  and  wound  up  into  the  most 
glorious  result  and  issue,  whereof  the  Divine  Providence 
had  been,  as  in  travail,  for  so  many  thousand  years.  'Tis 
now  seen  how  exquisite  wisdom  governed  the  world,  and 
how  steady  a  tendency  the  most  intricate  and  perplexed 
methods  of  Providence  had,  to  one  stated  and  most  worthy 
end.  Specially  the  constitution,  adminisiralion,and  ends 
of  the  Mediator's  kingdom,  are  now  beheld  in  their  exact 
aptitudes,  order,  and  conspicuous  glory ;  when  so  blessed 
an  issue  and  success  shall  commend  and  crown  the  whole 
undertaking.  The  Divine  authority  is  now  universally 
acknowledged  and  adored  ;  his  justice  is  vindicated  and 
satisfied;  his  grace  demonstrated  and  magnified  to  the  ut- 
termo.st.  The  whole  assembly  of  saints  solemnly  acquit- 
ted by  public  sentence,  presented  spotless  and  without  ble- 
mish to  God,  and  adjudged  to  eternal  blessednes.s.  'Tis 
the  day  of  so'emn  triumph  and  jubilation,  upon  the  finish- 
ing of  all  God's  works,  from  the  creation  of  the  world 
wherein  the  Lord  Jesus"  appears  lo  be  glorified  in  his 
saints,  and  admired  in  all  that  believe :  upon  which  ensues 
the  resignation  of  the  Mediator's  kingdom, i>  (all  the  ends 
of  it  being  now  attained,)  that  the  Father  himself  may  be 
immediately  all  in  all.  How  aptly  then  are  the  fuller  ma- 
nifestations of  God,  the  more  glorious  display  of  all  his  at- 
tributes, the  larger  and  more  abundant  eflusions  of  himself, 
reserved  (as  the  best  wine  to  the  last)  unto  this  joyful  day ! 
Created  perfections  could  not  have  been  before  so  absolute, 
but  they  might  admit  of  improvement ;  their  capacities 
not  so  large,  but  they  might  be  extended  further;  and  then 
who  can  doubt  but  that  divine  communications  may  also 
have  a  proportionable  increase,  and  that  upon  the  concourse 
of  so  many  great  occasions  they  shall  have  so  1 


CHAPTER  XI. 

An  introduction  lo  the  use  of  tlie  doctrine  hitherto  proposed.  The  use  divided 
into  Inferences  of  trulti.  Rules  of  duty,  1,  Inference,  Thut  blessednes,^  con- 
si-sts  not  in  any  sensunt  enjoyment.  2.  Inference.  The  spirit  of  man  (since  'lis 
capable  of  su  tii^h  a  blessedness)  is  a  being  of  liigh  excellency. 

Use.  And  now  is  our  greatest  work  yet  behind  ;  the  im- 
provement of  .so  momentous  a  truth,  to  the  affecting  and 
transforming  of  hearts;  that  (if  the  Lord  shall  so  far  vouch- 
safe his  assistance  and  blessing)  they  may  taste  the  sweet- 
ness, feel  the  power,  and  hear  the  impres.s  and  image  of  it. 
This  is  the  work,  both  of  greatest  necessity,  difficulty,  and 
excellency,  and  unto  which,  all  that  hath  been  done  hi- 
therto, is  but  subservient  and  introductive.  Give  me 
leave,  therefore,  reader,  lo  stop  thee  here,  and  demand  of 
thee  ere  thou  go  further;  ha.st  thou  any  design,  in  turning 
over  these  leaves,  of  bettering  thy  spirit,  of  getting  a  more 
refined,  heavenly  temper  of  souH  Art  thou  weary  of  thy 
dross  and  earth,  and  longing  for  the  first  fruits,  the  begin- 
nings of  glory  ^  Dost  thou  wish  for  a  soul  meet  for  the 
b  I  Cor  IV.  89. 


Chap.  XI. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


225 


blessedness  hitherto  described'?  What  is  here  written  is 
designed  for  thy  help  and  furtherance.  But  if  thou  art 
looking  on  these  pages  with  a  wanton  rolling  eye,  hunting 
for  novelties,  or  what  may  gratify  a  prurient  wii,  a  coy 
and  squeamish  fancy ;  go  read  a  romance,  or  some  piece 
of  drollery  :  know  here's  nothing  for  thy  turn ;"  and  dread 
to  meddle  with  matters  of  everlasting  concernment  with- 
out a  serious  spirit ;  read  not  another  line  till  thou  have 
sighed  out  this  request,  "  Lord,  keep  me  from  trifling  with 
the  things  of  eternity."  Charge  thy  soul  to  consider,  that 
what  thou  art  now  reading  must  be  added  to  thy  account 
against  the  great  day.  'Tis  amazing  to  think,  with  what 
vanity  of  mind  the  most  weighty  things  of  religion  are 
entertained  amongst  Christians.  Things  that  should 
swallow  up  our  .souls,  drink  up  our  spirits,  are  heard  as  a 
tale  that  is  told,  disregarded  by  most,  scorned  by  too  many. 
What  can  be  spoken  so  important,  or  of  so  tremendous 
consequence,  or  of  so  confessed  truth,  or  with  so  awful 
solemnity  and  premised  mention  of  the  sacred  name  of 
the  Lord,  as  not  to  find  either  a  very  slight  entertainment 
or  contemptuous  rejection  ;  and  this  by  persons  avowing 
themselves  Christians  >  We  seem  to  have  little  or  no 
advantage,  in  urging  men  upon  their  own  principles,  and 
with  things  they  most  readily  and  professedly  assent  to. 
Their  hearts' are  as  much  untouched,  and  void  of  impres- 
sion by  the  Christian  doctrine,  as  if  they  were  of  another 
religion.  How  unlike  is  the  Christian  world  to  the  Chris- 
tian doctrine  I  The  seal  is  fair  and  excellent,  but  the  im- 
pression is  languid,  or  not  visible.  Where  is  that  serious 
godliness,  that  heavenliness,  that  purity,  that  spirituality, 
that  righteousness,  that  peace,  unto  which  the  Christian 
religion  is  most  aptly  designed  to  work  and  form  the  spi- 
rits of  men  1  We  think  to  be  saved  by  an  empty  name ; 
and  glory  in  the  show  and  appearance  of  that,  the  life  and 
power  whereof  we  hate  and  deride.  'Tis  a  reproach  with 
us  not  to  be  called  a  Christian,  and  a  greater  reproach  to 
be  one.  If  such  and  such  doctrines  obtain  not  in  our  pro- 
fessed belief,  we  are  heretics  or  infidels;  if  they  do  in  our 
practice,  we  are  precisians  and  fools.  To  be  so  serious, 
and  circumspect,  and  strict,  and  holy,  to  make  the  prac- 
tice of  godliness  so  much  our  business,  as  the  known  and 
avowed  principles  of  our  religion  do  plainly  exact  from 
us,  (yea,  though  we  come,  as  we  cannot  but  do,  unspeak- 
ably short  of  that  required  measure,)  is  to  make  one's  self 
a  common  derision  and  scorn.  Not  to  be  professedly  reli- 
gious is  barbarous,  to  be  so  in  good  earnest  ridiculous.  In 
other  things  men  are  wont  to  act  and  practise  according  to 
the  known  rules  of  their  .several  callings  and  professions, 
and  he  would  be  reckoned  the  common  fool  of  the  neigh- 
bourhood that  should  not  do  so ;  the  husbandman  that 
should  sow  when  others  reap,  or  contrive  his  harvest  into 
the  depth  of  winter,  or  sow  fitches  and  expect  to  reap 
wheat ;  the  merchant  that  should  venture  abroad  his  most 
precious  commodities  in  a  leaky  bottom,  without  pilot  or 
compass,  or  to  places  not  likely  to  afford  him  any  valuable 
return.  In  religion  only  it  must  be  accounted  absurd,  to 
be  and  do  according  to  its  knoMTi,  agreed  principles,  and 
he  a  fool  that  shall  but  practise  as  alf  about  him  profess  to 
believe.  Lord!  whence  is  this  apprehended  inconsi.stency 
between  the  profession  and  practice  of  religion  1  What 
hath  thus  stupified  and  unmanned  the  world,  that  serious- 
ness in  religion  should  bethought  the  character  of  a  fooH 
that  men  must  visibly  make  a  mockery  of  the  most  funda- 
mental articles  of  faith  only  to  save  their  reputation,  and 
be  afraid  to  be  serious  lest  they  should  be  thought  mad  ? 
Were  the  doctrine  here  opened  believed  in  earnest,  were 
the  due  proper  impress  of  it  upon  our  spirits,  or,  (as  the 
pagan  moralist's  expression  is,b)  were  our  minds  transfi- 
gured into  it,  what  manner  of  persons  should  we  be  in  all 
holy  conversation  and  godliness  1  But  'tis  thought  enough 
to  have  it  in  our  creed,  though  never  in  our  hearts ;  and 
such  as  will  not  deride  the  holiness  it  should  produce,  yet 
endeavour  it  not,  nor  go  about  to  apply  and  urge  truths 
upon  their  own  souls  to  any  such  purpose.  What  should 
turn  into  grace  and  spirit  and  life,  turns  all  into  notion  and 
talk ;  and  men  think  all  is  well  if  their  heads  be  filled  and 


their  tongues  tipt  with  what  should  transform  their  souls 
and  govern  their  lives.  How  are  the  most  awful  truths, 
and  that  should  have  greatest  power  upon  men's  spirits, 
trifled  with  as  matters  only  of  speculation  and  discourse  ! 
They  are  heard  but  as  empty  airy  words,  and  presently 
ev.aporale,  pass  away  into  words  again  ;  like  food  (as  'Se- 
neca speaks)  tkot  comes  up  presently,  the  same  that  it  wai 
taken  in  ;  which  (as  he  saith)  profits  not,  nor  makes  any  ac- 
cession to  the  body  at  all.  A  like  case,  (a5  another  ingeni- 
ously speaks, <i)  as  if  sheep,  when  they  had  been  feeding, 
should  present  their  shepherds  with  the  very  grass  itself  which 
they  had  cropt,  and  show  how  muck  they  had  eaten.  No, 
saith  he,  they  concoct  it,  and  so  yield  them  wool  and  milk. 
And  so,  saith  he,  do  not  you  {viz.  when  you  have  been  in- 
structed) presently  go  and  utter  words  among  the  more  ig- 
norant, (meaning  they  should  not  do  so  in  a  way  of  osten- 
tation, to  show  how  much  they  knew  more  than  others,) 
"but  works  that  follow  upon  the  concoction  of  what  hath 
been  by  words  made  known  to  them."  Let  Christians  be 
ashamed  that  they  need  this  instruction  from  heathen 
teachers. 

Thy  words  were  found  and  I  did  eat  them,  (saith  the 
prophet,)  and  thy  word  was  to  me  the  joy  and  rejoicing  of 
my  heart.  Divine  truth  is  only  so  far  at  present  grateful, 
or  useful  for  future,  as  'tis  received  by  faith  and  consider- 
ation, and  in  the  love  thereof,  into  the  very  heart,  and 
there  turned  in  succuvi  et  sanguinem — i7ito  real  nutriment 
to  the  soul ;  so  shall  man  live  by  the  word  of  God.  Hence 
is  the  application  of  it  (both  personal  and  ministerial)  of 
so  great  necessity.  If  the  truths  of  the  gospel  were  of  the 
same  alloy  with  some  parts  of  philosophy,  whose  end  is 
attained  as  soon  as  they  are  known;  if  the  Scripture  doc- 
trine (the  whole  entire  system  of  it)  were  not  a  doctrine 
after  godliness,  if  it  were  not  designed  to  sanctify  and 
make  men  holy  ;  or  if  the  hearts  of  men  did  not  reluctate, 
were  easily  receptive  of  its  impressions;  our  work  were  as 
.soon  done  as  such  a  doctrine  were  nakedly  proposed  :  but 
the  state  of  the  case  in  these  respects  is  known  and  evident. 
The  tenour  and  aspect  of  gospel  truth  speaks  its  end ;  and  ex- 
perience loo  plainly  speaks  the  oppositeness  of  men's  spirits. 
All  therefore  we  read  and  hear  is  lost  if  it  be  not  urgently 
applied  :  the  Lord  grant  it  be  not  then  too.  Therefore, 
reader,  let  thy  mind  and  heart  concur  in  the  following  im- 
provement of  this  doctrine,  which  will  be  wholly  compre- 
hended under  these  two  heads, — Inferences  of  truth,  and — 
Rules  of  duty, — that  are  consequent  and  connatural  thereto. 

1.  Inferences  of  truth  deducible  from  it. 

I.  Infer.  True  blessedness  consists  not  in  any  sensual 
enjoyment.  The  bles.sedness  of  a  man  can  be  but  one  ; 
most  only  one.  He  can  have  but  one  highest  and  best 
good.  And  its  proper  character  is,  that  it  finally  satisfies 
and  gives  rest  to  his  spirit.  This  the  face  and  likeness  of 
God  doth  ;  his  glory  beheld  and  participated.  Here  then 
alone  his  full  bles.sedness  must  be  understood  to  lie. 
Therefore  as  this  might  many  other  ways  be  evinced  to  be 
true ;  so  it  evidently  appears  to  be  the  proper  issue  of  the 
present  truth,  and  is  plainly  proved  by  it.  But,  alas!  it 
needs  a  great  deal  more  to  be  pressed  than  proved.  O  that 
it  were  but  as  much  considered  as  it  is  known  !  The  ex- 
perience of  almost  six  thousand  years,  hath  (one  would 
think  sufficiently)  testified  the  incompetency  of  every 
worldly  thing  to  make  men  happy  ;  that  the  present  plea- 
sing of  our  senses,  and  the  gratification  of  our  animal  part, 
is  not  blessedness;  that  men  are  still  left  unsatisfied  not- 
withstanding. But  the  practice  and  course  of  the  world 
are  such,  as  if  this  were  some  late  and  rare  experiment; 
which  (for  curiosity)  everj'  one  must  be  trying  over  again. 
Every  age  renews  the  inquiry  after  an  earthly  felicity;  the 
design  is  entailed,  (as  the  Spanish  designs  are  said  to  be,) 
and  reinforced  with  as  great  a  confidence  and  vigour  from 
age  to  age,  as  if  none  had  been  baffled  or  defeated  in  it  be- 
fore ;  or  that  they  were  very  likely  to  take  a1  last.  Had  this 
been  the  alone  folly  of  the  first  age,  it  had  admitted  some 
excuse ;  but  that  the  world  should  still  be  cheated  by  the 
same  so  oft  repeated  impostures,  presents  us  with  a  sad 
prospect  of  the  deplorable  state  of  mankind."     This  their 

d  'Et£1  Jtai  ra  TTpo0aTa,ov  xopTOV  fptpovra  TOt^-not^Eulv e.^tStiKvcvtl  tto- 
aovci^a-j  IV,  aWa  Tt]v  vofirjv  stroi  Trtipavra,  ifiiov  £^w  (peOEi  Kai  ya\a  Kat  av 
T'Hvvv.^ri  Taxcw5  prifiara  roif  tStoiTati  eniduKveve,  aAXoOTT'  avrtjy  Tte^ 
QgvTMv  TO  efiya.    Epictet, 

e  Psalm  xlii. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XI. 


way  is  their  folly,  yet  their  posterity  approve,  &c.  The 
wearied  wits  and  wa.sled  estates,  laid  out  upon  the  philo- 
sopher's stone,  atford  but  a  faint,  defective  representation 
of  this  case.  What  chemistry  can  extract  heaven  out  of  a 
clod  of  clay  7  What  art  can  make  lilessedness  spring  and 
grow  out  of  this  cold  earth  ?  If  all  created  nature  be  vexed 
and  tortured  never  so  long,  who  can  expect  this  elixir'? 
Yet  after  so  many  frustrated  attempts,  so  much  time  and 
strength  and  Labour  lost,  men  are  still  as  eagerly  and  vain- 
ly busy  as  ever  ;  are  perpetually  tossed  by  unsatisfied  de- 
sires, labouring  in  the  fire,  wearying  themselves  for  very 
vanity, distracted  by  the  uncertain,  and  often  contrary,  mo- 
tions of  a  ravenous  appetite,  and  a  blind  mind,  that  would 
be  happy  and  knows  not  how.  With  what  sounding 
bowels,  with  what  compassionate  tears,  should  the  state  of 
mankind  be  lamented  by  all  that  understand  the  worth  of 
a  soul !  What  serious  heart  doth  not  melt  and  bleed  for 
miserable  men,  that  are  (through  a  just  nemesisr)  so  per- 
petually mocked  with  shadows,  cheated  with  false  delu- 
sive appearances,  infatuated  and  betrayed  by  their  own 
senses.  They  walk  but  in  a  vain  show,  disquieting  them- 
selves in  vain ;  their  days  flee  away  as  a  shadow,  their 
strength  is  only  labour  and  sorrow ;  while  they  rise  up 
early  and  lie  down  late,  to  seek  rest  in  trouble,  and  life  in 
death.  They  run  away  from  blessedness  while  they  pretend 
to  pursue  it,  and  suffer  themselves  to  be  led  down  without 
regret  to  perdition,  "  as  an  ox  to  the  slaughter,  and  a  fool 
to  the  correction  of  the  stocks,  till  a  dart  strikes  through 
their  liver:"  descend  patiently  to  the  chambers  of  death, 
not  so  much  as  once  thinking,  whither  are  we  going  1 
dream  of  nothing  but  an  earthly  paradise,  till  they  find 
themselves  amidst  the  infernal  regions. 

2.  Infer.  The  spirit  of  man,  ina.smueh  as  'tis  capable  of 
such  a  blessedness,  appears  an  excellent  creature.?  Its  na- 
tural capacity  is  supposed;  for  the  Psalmist  speaks  of  his 
own  numerical  person,  the  same  that  then  writ ;  I  shall  be- 
hold ;  shall  be  satisfied  :  take  away  this  supposUum,  and  it 
could  not  be  so  said :  or  as  in  Job's  words  ;  I  shall  behold 
him,  and  not  another  for  me;  it  would  certainly  be  another, 
not  the  same.  Judge  hence  the  excellency  of  a  human  soul 
(the  principal  subject  of  this  blessedness)  without  addition 
of  any  new  natural  powers ;  'tis  capable  of  the  vision  of 
God  ;  of  partaking  unto  satisfaction  the  Divine  likeness. 
And  is  not  that  an  excellent  creature,  that  is  capable  not 
only  of  surveying  the  creation  of  God,  pa.ssing  through  the 
several  ranks  and  orders  of  created  beings  ;  but  of  a.scend- 
ing  to  the  Being  of  beings,  of  contemplating  the  Divine 
excellencies,  of  beholding  the  bright  and  glorious  face  of 
the  blessed  God  himself;  till  it  have  looked  itself  into  his 
very  li'iieness,  and  have  his  entire  image  inwrought  into  it. 
The  dignity  then  of  the  spirit  of  man  is  not  to  be  estimated 
by  the  circumstances  of  its  present  state,  a.s  'tis  here  clad 
with  a  sordid  flesh,  inwrapped  in  darkness,  and  grovelling 
in  the  dust  of  the  earth  :  but  consider  the  improvablene.ss 
of  its  natural  powers  and  faculties;  the  high  perfections  it 
may  attain,  and  the  foundations  of  how  glorious  a  state 
are  laid  in  its  very  nature.  And  then  who  can  tell,  whe- 
ther its  possible  advancement  is  more  to  be  admired,  or  its 
present  calamity  deplored.  Might  this  consideration  be 
permitted  to  settle  and  fix  itself  in  the  hearts  of  men ;  could 
any  thing  be  so  grievous  to  them,  as  their  so  va-st  di.stance 
from  such  an  attainable  blessedness  ;  or  any  thing  be  .so  in- 
dustriously avoided,  so  earnestly  abhorred,  as  that  viler 
dcji'fiion  and  abasement  of  themselves :  when  they  are  so 
low  already  by  Divine  disposition,  to  descend  lower  by 
their  own  wickc-dncvs;  when  they  are  already  fallen  as 
low  as  earth,  loprccipitntr  themselves  a-s  low  as  hell.  How- 
generous  a  disdam  shuuKl  that  thought  rai.se  in  men's  spi- 
rits, of  that  vile  servitude  to  which  they  have  subjected 
themselves,  a  .servitude  to  brutal  lusts,  to  sensual  inclina- 
tions and  desires;  as  if  the  highe.st  happiness  they  did  pro- 
ject to  themselves  were  the  satisfaction  of  these  1    Would 

f  Ira  Doi  est  iata  vita  mortnlis,  iihi  homn  vrinitati  similiti  factiis  est,  et  dies 
ojtis  velut  iiiiil)riilirj>tt'rMhmt.  &c      Am'.'  lir  riv  Dei,  I  22   c.  24. 

c  Nrif  Itml  lliit  t)l-'Hsi-(lni'«s  iiiii  In-  iiti  ,m,ii  l.\  nirn-  Imman  endpavouni.  tniore 

whfrrol.Hin.  iiiKJcrllw'iirxI  inrrr.- ,1  liiit  tliin-  h  iiiiiricliiintion.  a  certain  pon 

int^naiiira',  dm  Mdiiif  wriionl  tTn-ii  siHiikJlty  uliicli  it  prupenrls  towards  it; 
nr  there  m  tile  rada.  or  ,fum!amrnluiii .  „r  taimrirm.  (a.i  some  others.)  (.  r. 
that  It  not  only  may  n^rpive  it  :  tint  thai  i(  miiy  he  elevated  hvffraco.  aclivel>- 
to  wmour,  by  iId  natural  powers,  as  vital  prineiiilen  towards  the  attainment  of 
It.  according  to  ttiat  known  sayiuK  of  Saint  Augnstino  Posse  credere  natunc 
est  /wmtnis,  ^c. 


they  not  with  an  heroic  scorn  turn  away  their  eyes  from 
beholding  vanity,  did  they  consider  their  own  capacity  of 
beholding  the  Divine  glory!  could  they  satisfy  themselves 
to  become  h  like  the  beasts  that  perish,  did  Ihey  think  of 
being  satisfied  with  the  likeness  of  God  1  And  who  can 
conceive  unto  what  degree  this  aggravates  the  sin  of  man, 
that  he  so  little  minds  (as  it  will  their  misery,  that  shall 
fall  short  of)  this  blessedness !  They  had  spirits  capable  of 
it.  Consider,  thou  sensual  man,  whose  happiness  lies  in 
colours,  and  ta.stes,  and  sounds,  (as  the  moralist  ingeniously 
speaks.Mhat  herdest  thyself  with  brute  creatures,  and  aim- 
est  no  nigher  than  Ihey ;  as  little  lookest  up,  and  art  as 
much  a  stranger  to  the  thoughts  and  desires  of  heaven  :  thy 
creation  did  not  set  thee  so  low  ;  they  are  where  they  were ; 
but  thou  art  fallen  from  thy  excellency.  God  did  not  make 
thee  a  brute  creature,  but  thou  thyself.  Thou  hast  yet  a 
spirit  about  thee,  that  might  understand  its  own  original, 
and  alliance  to  the  Father  of  spirits  ;  that  hath  a  designa- 
tion in  its  nature  to  higher  converses  and  employments. 
Many  myriads  of  such  spirits,  of  no  higher  original  excel- 
lency than  thy  own,  are  now  in  the  presence  of  the  highest 
Majesty  ;  are  prying  into  the  Eternal  glory,  contemplating 
the  perfections  of  the  Divine  nature,  beholding  the  un- 
vailed  face  of  God,  which  transfuses  upon  them  its  own 
satisfying  likeness.  Thou  art  not  so  low-born,  but  thou 
mightest  attain  this  state  also.  That  .sovereign  Lord  and 
Author  of  all  things  calls  thee  to  it;  his  goodness  invites 
thee,  his  authority  enjoins  thee,  to  turn  thy  thoughts  and 
designs  this  way.  Fear  not  to  be  thought  immodest  or  pre- 
sumptuous: I'tis  but  a  dutiful  ambition;  an  obedient  as- 
piring. Thou  art  under  a  law  to  be  thus  happy;  nor  doth 
it  bind  thee  to  any  natural  impossibility  ;  it  designs  instruc- 
tions to  thee,  not  delusion  ;  guidance,  not  mockery.  When 
thou  art  required  to  apply  and  turn  thy  soul  to  this  blessed- 
ne.ss,  'tis  not  the  same  thing  as  if  thou  wert  bidden  to  re- 
move a  mountain,  to  pluck  do%vn  a  star,  or  create  a  world. 
Thou  art  here  put  upon  nothing  but  what  is  agreeable  to 
the  primeval  nature  of  man ;  and  though  it  be  to  a  vast 
height,  thou  must  a.scend:  'tis  by  .so  easy  and  familiarme- 
thods,  by  so  apt  gradations,  that  thou  will  be  sensible  of  no 
violence  done  to  thy  nature  in  all  thy  -way.  Do  but  make 
some  trials  with  thyself;  thou  wilt  soon  find  nothing  is  the 
hindernnce  but  an  unwilling  heart.  Try  however  (which 
will  suffice  to  let  thee  discern  thy  own  capacity,  and  will 
be  a  likely  means  to  make  thee  willing)  how  farlhoucansi 
understand  and  trace  the  way  (complying  with  it  at  least 
as  rea.sonable)  that  leads  to  this  blessedness.  Retire  a  little 
into  thyself;  forget  awhile  thy  relation  to  this  sensible 
world ;  summon  in  thy  self-reflecting  and  considering  pow- 
ers: thou  wilt  presently  perceive  thou  art  not  already  hap- 
py, thou  an  in  some  part  un.satisfied ;  and  thence  wilt  easily 
understand,  inasmuch  as  thou  art  not  happy  in  thy.self, 
that  it  must  be  something,  as  yet  without  thee,  must  make 
thee  so:  and  nothing  can  make  thee  happy,  but  what  is 
in  that  respect  better  than  thyself;  or  hath  some  perfection 
in  it,  which  thou  findest  wanting  in  thyself  A  little  fur- 
ther discourse  or  reasoning  with  thyself,  will  easily  per- 
suade thee,  thou  hast  something  better  about  thee  than  that 
luggage  of  fle.sh  thou  goest  with  to  and  fro  ;  for  thou  well 
knowest,  that  k  is  not  capable  of  reason  and  discourse:  and 
that  the  power  of  doing  so  is  a  higher  perfection  than  any 
thou  canst  entitle  it  to;  and  that  therefore,  besides  thy 
bulky,  material  part,  thou  must  have  such  a  thing  as  aspi- 
rit  or  soul  belonging  to  thee,  to  which  thai,  and  thy  other 
perfections,  not  compatible  to  gross  matter,  may  agree. 
Thou  wilt  readily  assent,  that  thou  canst  never  be  happy, 
while  thy  better  and  more  noble  part  is  unsatisfied;  and 
that  it  can  only  be  satisfied  with  something  suitable  and 
connatural  to  it.  That  therefore  thy  happiness  must  lie  in 
something  more  excellent  tlian  this  material  or  sensible 
world,  otherwise  it  cannot  be  grateful  and  suitable  lo  thy 
soul,  yea,  in  something  that  may  be  better,  and  more  ex- 
it Voliiptfts  lionnm  pocoris  est Hunc  tn  (nnn  dice  inter  vims  sed)  inter  ho- 
mines iiiimerius7  ciijiis  Hiiinniuni  boniini  eaporibuR.  ac  coloribiis,  ac  saiiis  con- 
stat ?  eseedat  ex  hoc  animalinm  niimero  pulclierrimo,  ac  dii.i  seciindo ;  mutis 
ajrpn'retiir  animal  pahiilo  natnm.    Sen.  Ep.  92. 

i  Hie  Deos  aKiiiat.  illo  tondit.  orifrinis  suip  inemor.  Nemo,  improhe,  eo  eo- 
natur  ascendere  unde  descenderat— socii  eia  somus  et  membra,  &c.  Sen.  Ep. 
92. 

k  Xoyioftoi  t\[Knti'ovi,ovt;trt  ravTaatiittartitStiiiiiv  aVTa,Kai  yapepyor 
avrtovov  it  op)av(jv  rtXstrat  roti  oMiiaTOi  tpfoitov  yap  rovro,  etri$ai;ru 
a  THIS  (TKiipcdi  irpoxpoTo.    Plvtin.  Ennead.  i.  lib.  3. 


Chip.  XII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


227 


cellent  than  thy  soul  itself,  olhenrise  how  can  it  better  and 
perfect  that.i  As  thou  canst  not  but  acknowledge  thy 
soul  to  be  spiritual  and  immaterial,  so  if  thou  attend  thou 
wilt  soon  see  cause  to  acknowledge  a  spiritual  or  immate- 
rial being,  better  and  more  perfect  than  thy  own  soul.  For 
its  perfections  were  not  sell-originate,  they  were  therefore 
derived  from  something,  for  that  reason  confessedly  more 
excellent ;  whence  at  last  also  thou  wilt  find  it  unavoidably 
imposed  upon  thee,  to  apprehend  and  adore  a  Being  abso- 
lutely perfect,  and  than  which  there  cannot  be  a  more 
perfect ;  the  first  subject  and  common  fountain  of  all  per- 
fections, which  hath  them  underived  in  himself,  and  can 
derive  them  unto  inferior  created  beings.™  Upon  this  eter- 
nal and  self-essential  Being,  the  infinitely  blessed  God, 
thou  necessarily  dependest,  and  owest  therefore  constant 
subjection  and  obedience  to  him.  Thou  hast  indeed  of- 
fended him,  and  art  thereby  cut  off  from  all  interest  in 
him,  and  intercourse  with  him;  but  he  hath  proclaimed  in 
his  gospel,  his  willingness  to  be  reconciled,  and  that  through 
the  sufferings,  righteousness,  and  intercession  of  his  only- 
begotten  Son,  thy  merciful  Redeemer,  the  way  is  open  for 
thy  restitution  and  recovery ;  that  thou  mayst  partake  from 
him  whatever  perfection  is  wanting  to  thy  blessedness. 
Nothing  Is  required  from  thee  in  order  hereunto,  but  that, 
relying  on  and  submitting  to  thy  Redeemer's  gracious  con- 
duct, thou  turn  thy  mind  and  heart  towards  thy  God,  to 
know  him,  and  conform  to  him;  to  view  and  imitate  the 
Divine  perfections;  the  faithful  endeavour  and  inchoation 
whereof,  will  have  this  issue  and  reward,  the  clear  vision 
and  full  participation  of  them.  So  that  the  way  and  work 
differ  not,  in  nature  and  kind,  from  thy  end  and  reward ; 
thy  duty  from  ihy  blessedness.  Nor  are  either  repugnant 
to  the  natural  constitution  of  thy  own  soul.  What  violence 
is  there  done  to  reasonable  nature  in  all  this  1  or  what  can 
hinder  thee  herein,  but  a  most  culpably  averse  and  wicked 
heart '!  Did  thy  reason  ever  turn  off  thy  soul  from  God  1 
was  it  not  thy  corruption  only  1  What  vile  images  dost 
thou  receive  from  earthly  objects,  which  deform  thy  soul, 
while  thou  industriously  avertest  thy  Maker's  likeness 
that  would  perfect  it !  How  full  is  thy  mind  and  heart  of 
vanity!  how  empty  of  God !  Were  this  through  natural 
incapacity,  thou  wen  an  innocent  creature;  it  were  thy 
infelicitv,  (negative  I  mean,)  not  tliy  crime;  and  must  be 
resolved  into  the  sovereign  will  of  thy  Creator,  not  thy  own 
disobedient  will.  But  when  this  shall  appear  the  true 
state  of  thy  case,  and  thou  shaft  hear  it  from  the  mouth 
of  thy  Judge,  "  Thou  didst  not  iike  to  retain  me  in  thy 
knowledge  or  love;  thou  hadst  reason  and  will  to  use 
about  meaner  objects,  but  none  for  me;  thou  couldst 
sometimes  have  spared  me  a  glance,  a  ca.st  of  thine  eye  at 
leait,  when  thou  didst  rather  choose  it  shouid  be  in  the 
ends  of  the  earth :  a  thought  of  me  had  cost  thee  as  little, 
might  as  soon  have  been  thought,  as  of  this  or  that  vanity; 
but  thy  heart  was  not  with  me.  I  banish  thee,  therefore, 
that  presence  which  thou  never  lovedst.  I  deny  thee  the 
vision  thou  didst  always  shun,  and  the  impression  of  my 
likeness  which  thou  didst  ever  hate.  I  eternally  abandon 
thee  to  the  darkness  and  deformities  which  were  ever 
gratefuf  to  thee.  Thine  is  aseif-created  hell;  the  fruit  of 
thy  own  choice;  no  invitations  or  persuasions  of  mine 
could  keep  thee  from  it."  How  wilt  thou  excuse  thy  fault, 
or  avert  thy  doom  I  what  arguments  or  apologies  shall 
defend  thy  cause  against  these  pleadings  I  Nay,  what  ar- 
mour shall  defend  thy  soul  against  its  own  wounding 
self-reflections  hereupon  1  when  every  thought  shall  be  a 
dart ;  and  a  convicted  conscience  an  ever-gnawing  worm, 
a  fiery  serpent  with  endless  involutions  ever  winding  about 
thy  heart  1 

It  will  now  be  sadly  thought  on,  how  often  thou  sawest 
thy  way  and  decfinedst  it ;  knewest  thv  duty  and  didst  waive 
it ;  imderstoodest  thy  interest  and  didst  slight  it ;  appro- 
vedst  the  things  that  were  more  exceflent,  and  didst  re- 
ject them.  How  often  thou  did.st  prevaricate  with  thy 
light,  and  run  counter  to  thine  own  eyes;  while  things, 

1  Sicut  non  est  ac  ame.  aed  super  campm.  n'lod  camem  facit  vivere :  sic  non 
est  ab  liomme.  sed  super  fiominem,  quod  tiominem,  facit  beate  vivere.  I).  Aug. 
de  Civil.  Dei,  lib.  19.  c.  25. 

m  Ut  in  ordine  causanim  efficientium.  ifa  et  in  gradibus  virtutis  et  perfec- 
tionia.  nondatur  progressua  in  inlinitiim  :  sed  oportetsitaliquaprimaetsumma 
perfectio;  Pet.  Molin.  de  coenirione  Dei.  Not  to  insist  upon  wlmf  liatli  been 
mucfi  urged  by  learned  men  of  former  and  latter  (yea,  and  of  the  prtient) 


confessedly  most  worthy  of  thy  thoughts  and  pursuits, 
were  ovefiooked,  and  empty  shadows  eagerly  pursued. 
Thy  own  heart  will  now  feelingly  tell  thee,  it  was  not  want 
of  capacity,  but  inclination,  that  cut  thee  off  from  blessed- 
ness. Thou  wilt  now  bethink  thyself,  that  when  life  and 
immortality  were  brought  to  light  before  thy  eyes  in  the 
gospel,  and  thou  wast  told  of  this  future  blessedness  of  the 
saints,  and  pressed  to  follow  holiness,  as  without  which 
thou  couldst  not  see  God  ;  it  was  a  reasonable  man  was 
spoken  to,  that  had  a  power  to  understand,  and  judge,  and 
choose ;  not  a  stone  or  a  brute.  Thy  capacity  of  this 
blessedness  makes  thee  capable  also  of  the  most  exquisite 
torment ;  and  reflected  on,  actually  infers  it.  How  pas- 
sionately, but  vainly,  wilt  thou  then  cry  out,  "0  that  I 
had  filled  up  the  ptace  of  any  the  meanest  creature  through- 
out the  whole  creation  of  God,  that  I  had  been  a  gnat,  or 
a  fly,  or  had  never  been,  rather  than  to  have  so  noble, 
abused  powers  eternally  to  reckon  for!  Yea,  and  thou 
must  reckon  for  not  only  the  actual  light  and  good  impres- 
sions thou  hadst,  but  even  all  thou  wast  capable  of  and 
mightest  have  attained.  Thou  shalt  now  recount  with  an- 
guish and  horror  (and  rend  thy  own  soul  with  the  thoughts) 
what  thou  mightest  now  have  been  ;  how  excellent  and 
glorious  a  creature !  hadst  thou  not  contrived  thy  own 
misery,  and  conspired  with  the  devil  against  thyself,  how 
to  deform  and  destroy  thy  own  soul.  While  this  remem- 
brance shall  always  afresh  return,  that  nothing  was  enjoined 
thee  as  a  duty,  or  propounded  as  thy  blessedness,  but  what 
thou  wast  made  capable  of;  and  that  it  was  not  fatal  ne- 
cessity, but  a  wilful  choice,  made  thee  miserable. 


CHAPTER  XII. 

Inference  3.  Tfiat  a  cliange  of  heart  is  necessary  to  this  blessedness.  The 
pretencea  of  ungodly  men,  whereby  they  would  avoid  the  necessity  of  this 
change.  Five  considerations  proposed  in  order  to  the  detecting  the  vanity 
of  sucti  pretences.  A  particular  discussion  and  refutation  of  those  pre- 
tences. 

3.  'Tis  a  mighty  change  must  pass  upon  the  souls  of 
men  in  order  to  their  enjoyment  of  this  blessedness.  This 
equally  follows  from  the  consideration  of  the  nature  and 
substantial  parts  of  it,  as  of  the  qualifying  righteou.sness 
pre-required  to  it.  A  little  reflection  upon  the  common 
state  and  temper  of  men's  .spirits,  will  soon  enforce  an 
ack-nowledgment  that  the  vision  of  God,  and  conformity 
to  him,  are  things  above  their  reach,  and  which  they  are 
never  likely  lo  take  satisfaction  in,  or  at  all  to  savour, 
till  they  become  otherwise  disposed  than  before  the  reno- 
vating change  they  are.  The  text  expresses  no  more  in 
stating  the  qualified  subject  of  this  blessedness  in  righte- 
ousness, than  it  evidently  implies  in  the  account  it  gives  of 
this  blessedness  itself,  that  it  lies  in  seeing  God,  and  being 
satisfied  with  his  likeness.  As  soon  as  it  is  considered, 
that  the  blessedness  of  souls  is  slated  here,  what  can  be  a 
more  obvious  reflection  than  this  ;  Lord,  then  how  great 
a  change  must  they  undergo !  What,  such  souls  be  blessed 
in  seeing  and  partaking  the  divine  likeness,  that  never 
loved  it!  were  so  much  his  enemies!  'Tis  true  they  are 
naturally  capable  of  il,  which  speaks  their  original  excel- 
lency ;  but  they  are  morally  uncapahle,  i  e.  indisposed  and 
averse,  which  as  truly,  and  most  sadly  speaks,  their  present 
vileness ;  and  the  sordid,  abject  temper  they  now  are  of. 
They  are  destitute  of  no  natural  powers  necessary  to  the 
attainment  of  this  blessedness ;  but  in  the  mean  time  have 
them  so'  depraved  by  impure  and  vicious  tinctures,  that 
they  cannot  relish  it,' or  the  means  to  it.  They  have  rea- 
sonable souls,  furnished  with  intellective  and  elective  fa- 
culties, hut  labouring  under  a  manifold  distemper  and  dis- 
affection; that  theyb  cannot  receive,  they  cannot  savour, 
the  things  of  God,  or  what  is  spiritual.  They  want  the 
tiDKia,  (as  we  express  it,)  the  well-disposedness  for 
the  kingdom  of  God,  intimated  Luke  ix.  62.  the  UavoTm, 

time  —that  whosoever  denies  the  existence  of  an  absolute  perfect  being,  con- 
tradicts himself  in  the  denial,  inasmuch  as  necessity  of  existence  is  included 
in  the  very  subject  of  the  negation,— some  accounting  it  sophism,  and  it  tieing 
unseasonable  here  to  discuss  it  j      ■  o 

a  Capax  est  nostcr  animus,  perfertur  illo,  si  vitia  non  depnmant.  SeiL 
Bpist.  92. 

b  1  Cor.  ii.  U.    Rom.  vui.  5. 


328 


THK  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Cbap.  XII. 


the  meetness,  the  aptitude,  or  idoneity  for  the  inheritance 
of  the  saints  in  light,  Col.  i.  12. 

A  settled  aversion  from  God  hath  fastened  its  roots  in 
the  very  spirits  of  their  minds;  (for  that  is  stated  '  as  the 
prime  subject  of  the  change  to  be  made-,)  and  how  can  they 
take  pleasure  in  the  vision  and  participation  of  his  glory  7 
Whereas  by  beholding  the  glory  of  the  Lord,  they  should 
be  changed  into  the  same  image;  a  veil  is  upon  the  heart 
till  it  turn  to  the  Lord,  as  was  said  concerning  the  Jews, 
2  Cor.  iii.  14.  The  God  of  this  world  hath  blinded  their 
minds,  lest  (that  transforming  light)  the  light  of  the  glo- 
rious gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them,  chap.  iv.  4.  They  are  alienated  <i  from 
the  life  of  God,  through  their  ignorance  and  blindness  of 
heart.  The  life  they  choose  is  to  be  Hflcit  iv  k6itii<j,  atheists, 
ori^  without  God  in  the  world.  They  like  not  to  retain 
God  in  their  knowledge,  are  willingly  ignorant  of  him,  say 
to  him,  "  Depart  from  us,  we  desire  not  the  knowledge  of 
thy  ways."  The  Lord  looks  down  from  heaven  upon  the 
children  of  men,  to  see  if  any  will  understand,  if  any  will 
seek  after  God;  and  the  result  of  the  inquiry  is,  there  is 
none  that  doth  good,  no  not  one.  They  are  f  haters  of  God, 
as  our  Saviour  accused  the  Jews,  and  Saint  Paul  the  Gen- 
tiles;? are  lovers  of  pleasure  more  than  lovers  of  God. 
Their  understandings  are  dark,  their  minds  vain,  their 
wills  obstinate,  their  consciences  seared,  their  hearts  hard 
and  dead,  their  lives  one  continued  rebellion  against  God 
and  a  defiance  to  heaven.  At  how  vast  a  distance  are 
such  souls  from  such  blessedness!  The  notion  and  nature 
of  blessedness  must  sure  be  changed,  or  the  temper  of 
their  spirits.  Either  they  must  have  new  hearts  created, 
or  a  new  heaven,  if  ever  they  be  happy.  And  such  is  the 
stupid  dotage  of  vain  man,  he  can  more  easily  persuade 
himself  to  believe,  that  the  sun  itself  should  be  transformed 
into  a  dunghill,  that  the  holy  God  should  lay  aside  his 
nature,  and  turn  heaven  into  a  place  of  impure  darkness; 
than  that  he  himself  should  need  to  undergo  a  change.  O 
the  powerful  infatuation  of  self-love,  that  men  in  the  gall 
of  bitterness  should  think  'tis  well  with  their  spirits,  and 
fancy  themselves  in  a  case  good  enough  to  enjoy  divine 
pleasure ;  that  (as  the  toad's  venom  offends  not  itself)  their 
loathsome  wickedness,  which  all  good  men  detest,  is  a 
pleasure  to  them;  and  while  'tis  a.s  the  poison  of  asps 
under  their  lips,  they  roll  it  as  a  dainty  bit,  revolve  it  in 
their  thoughts  with  delight !  Their  wickedness  speaks 
itself  out  to  the  very  hearts  h  of  others,  while  it  never  affects 
their  own ;  and  is  found  out  to  be  hateful,  while  they  still 
continue  flattering  themselves.  And  because  they  are 
without  spot  in  their  own  eyes;  they  adventure  so  high, 
as  to  presume  themselves  so  in  the  pure  eyes  of  God  too; 
and  instead  of  designing  to  be  like  God,  they  already  ima- 
gine him  I  such  a  one  as  themselves.  Hence  their  allot- 
ment of  time  (in  the  whole  of  it,  the  Lord  knows,  little 
enough)  for  the  working  out  of  their  salvation  spends  apace ; 
while  they  do  not  so  much  as  understand  their  business. 
Their  measured  hour  is  almost  out ;  an  immense  eternity 
is  coming  on  upon  them  ;  and  lo  !  they  stand  as  men  that 
cannot  find  their  hands.  Urge  them  to  the  speedy,  serious 
endeavour  of  a  heart-change,  earnestly  to  intend  the  busi- 
ness of  regeneration,  of  becoming  new  creatures;  they  seem 
to  understand  it  as  little  as  if  they  were  spoken  to  in  an 
unknown  tongue ;  and  are  in  the  like  posture  with  the 
confounded  builders  of  Babel,  they  know  not  what  we 
mean,  or  would  put  them  upon.  They  wonder  what  we 
would  have  them  do.  "  They  are  (say  they)  orthodox 
Christians:  they  believe  all  the  articles  of  the  Christian 
creed:  they  detest  all  heresy  and  false  doctrine:  they  are 
no  strangers  to  the  house  of  God ;  but  diligently  attend 
the  enjoined  solemnities  of  public  worship:  some  possibly 
can  say,  they  are  sober,  just,  charitable,  peaceable;  and 
others  that  can  boa.st  less  of  their  virtues,  yet  .say,  they  are 
Sorry  for  their  sins,  and  pray  God  to  forgive  them."  And 
if  wc  urge  them  concerning  their  tran.slation  from  the  stale 
of  nature  to  that  of  grace,  their  becoming  new  creatures, 
Iheir  implantation  into  Chri.st:  they  say  they  have  been 
baptized,  and  therein  regenerate,  and  what  would  we  have 
more  ? 


;  chap  ii.  I'i    Rom.  i.  58.    2  Ppt. 


d  Eph.  iv  IB. 
ii.    Job  ixi.  11.   Psal.  liii. 
h  Pial.  »n 


Btit  to  how  little  purpose  is  it  to  equivocate  with  God! 
to  go  about  to  put  a  fallacy  upon  the  Judge  of  spirits  !  or 
escape  the  animadversion  of  his  fiery  flaming  eye!  or 
elude  his  determinations,  and  pervert  the  true  intent  and 
meaning  of  his  most  established  constitutions  and  laws! 
Darest  thou  venture  thy  sonl  upon  it"?  that  this  is  alt  God 
means,  byk  having  a  new  heart  created,  a  right  spirit 
renewed  in  us:  by  being  made  God's i  workmanship, 
created  in  Christ  Jesus  unto  good  works;  by"  becoming 
new  creatures,  old  things  being  done  away,  all  things  made 
new;  by"  so  learning  the  truth  a.sit  is  in  Jesus,  to  the  put- 
ling  ofl'  the  old  man,  and  putting  on  the  new  which  after 
God  is  created  in  righteousness  and  true  holiness;  by» 
being  begotten  of  God's  own  will  by  the  word  of  truth,  lo 
be  (the  dmp^ii)  the  chief  excellency,  the  prime  glory,  (as 
certainly  his  new  creature  is  his  best  creature,)  the  first- 
fruits,  or  the  devoted  part  of  all  his  creatures ;  by  p  having 
Christ  formed  in  us;  by  partaking  the  Divine  nature,  the 
incorruptible  seed,  the  seed  of  God;  by  being  born  of  God, 
spirit  of  Spirit,  as  of  earthly  parents  we  are  born  flesh  of 
flesh.  When  my  eternal  blessedness  lies  upon  it,  had  I 
not  need  to  be  sure  that  I  hit  the  true  meaning  of  these 
scriptures'?  especially,  that  at  least  I  fall  not  below  it,  and 
rest  not  in  any  thing  short  of  what  Scripture  makes  indis- 
pensably necessary  to  my  entering  into  the  kingdom  of 
God?  I  professedly  wave  controversies;  and  'lis  pity  so 
practical  a  business  as  this!  am  now  upon,  and  upon  which 
salvation  so  much  depends,  should  ever  have  been  encum- 
bered with  any  controversy.  And  therefore,  though  I  shall 
not  digress  so  far,  as  lo  undertake  a  particular  and  distinct 
handling  here  of  this  work  of  God  upon  the  soul,  yet  I 
shall  propound  something  in  general,  touching  the  change 
necessarily  previous  to  this  blessedness,  (wherein  that 
necessity  is  evidenceable  from  the  nature  of  this  blessed- 
ness which  is  the  business  I  have  in  hand,)  that  I  hope 
will  pass  among  Christians  for  acknowledged  truth,  not 
liable  to  dispute,  though  the  Lord  knows  it  be  little  con- 
sidered. My  design  being  rather  to  awaken  souls  to  the 
consideration  of  known  and  agreed  things,  than  to  perplex 
them  about  unknown.     Consider  therefore: 

fHrd,  That  the  Holy  Scriptures,  in  the  forementioned 
and  other  like  pa,ssages,  do  plainly  hold  forth  the  necessity  of 
a  real  change  to  he  made  in  the  temper  and  dispositions  of 
the  soul ;  and  not  a  relative  only,  respecting  its  state.  This 
cannot  be  doubted  by  any  that  acknowledge  a  real  inherent 
depravation,  propagated  in  the  nature  of  man.  No,  nor 
denied  by  them  that  grant  such  a  corruption  to  be  general 
and  continued  among  men ;  whether  by  imitation  only,  or 
what  way  soever.  And  willing  1  am  to  meet  men  upon 
their  own  principles  and  concessions,  however  erroneous 
or  short  of  the  truth  they  may  be,  while  they  are  yet  im- 
provable to  their  own  advantage.  Admit  that  regeneration, 
or  the  new-birth  includes  a  change  of  our  relation  and  state 
God  ward  ;  doth  it  therefore  exclude  an  intrinsic,  subjective 
change  of  the  inclinations  and  tendencies  of  the  soul  1  And 
if  it  did,  yet  other  terms  are  more  peculiarly  appropriate 
to,  and  most  expressly  point  oui,  this  very  change  alone ;  as 
that  of  conversion,  or  of  turning  to  God;  of  being  renewed 
in  the  spirit  of  the  mind;  of  pulling  off  the  old  man  that 
is  corrupt  by,  &c.  and  putting  on  the  new  man,  which  is 
created  in  righteousness  and  true  holiness,  &c.  of  partaking 
the  Divine  nature.  It  matters  not  if  this  or  that  ex- 
pression be  understood  by  some,  more  principally  in 
another  sense,  the  thing  itself,  of  which  we  .speak,  is  as 
clearly  expressed,  and  a.s  urgently  pressed,  (as  there  was 
cause)  as  any  other  matter  whatsoever  throughout  the 
whole  book  of  God.  But  men  are  slower  of  belief,  as 
to  this  great  arlicle  of  the  Christian  doctrine,  than  to 
most  (I  might  say  any)  other.  This  truth  more  directly 
assaults  the  strong  holds  of  the  devil  in  the  hearts  of  men, 
and  is  of  more  immediate  tendency  to  subvert  his  kingdom ; 
therefore  they  are  most  unwilling  to  have  it  true,  and  most 
hardly  believe  it.  Here  they  are  so  madly  bold,  as  to  give 
the  lie  loall  divine  revelations;  and  though  Ihey  are  never 
.so  plainly  lold  without  holiness  none  shall  see  God,  they 
will  vol  mainlain  the  contrary  belief  and  hope,  till  "Go,  ye 
cursed,"  vindicate  the  truth  of  God,  and  the  flame  of  hell 


i  Psal.  1. 
m  a  Cot.  < 
p  Gill.  iv. 


k  Paul,  t 

ti  Eph.  iv.  23,  n. 
2  Pet.  i.  4.    I  Pel.  i.    Jolio  iii.  t. 


1  Eph.  ii.  10. 


Chap.  XII. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


339 


be  their  eternal  confutation.  Lord  I  that  so  plain  a  thing 
will  not  enter  into  the  hearts  of  men  ;  that  so  urgent  incul- 
cations will  not  yet  make  them  apprehend  that  their  souls 
must  be  renewed  oi'  perish!  that  they  will  still  go  dream- 
ing on  with  that  mad  conceit,  that  (whatever  the  word  of 
God  says  to  the  contrary)  they  may  yet  with  unsanctilied 
hearts  get  to  heaven !  How  deplorable  is  the  case,  when 
men  have  no  other  hope  left  them,  but  that  the  God  of 
truth  will  prove  false,  and  belie  his  word ;  yea,  and  over- 
turn the  nature  of  things  to  save  them  in  their  sins  !  Thou 
that  livest  under  the  gospel,  hast  thou  any  pretence  for 
thy  seeming  ignorance  in  this  matter  ?  couldst  thou  ever 
look  one  quarter  of  an  hour  into  the  Bible,  and  not  meet 
with  some  intimation  of  this  truth'!  What  was  the  ground 
of  thy  mistake  7  What  hath  beguiled  thee  into  so  mischiev- 
ous a  delusion?  How  could  such  an  imagination  have 
Elace  in  thy  soul :  that  a  child  of  wrath  by  nature  could 
ecome  a  child  of  God  without  receiving  a  new  nature ; 
that  so  vast  a  change  could  be  made  in  thy  state,  without 
any  at  all  in  the  temper  of  thy  spirit. 

Secondly,  Consider,  that  this  change  is  in  its  own  nature, 
and  the  design  of  God  who  works  it,  dispositive  of  the  soul 
for  blessedness.'  Tis  sufficiently  evident  from  the  consider- 
ation of  the  stateitself  of  the  unrenewed  soul,  that  a  change 
is  necessary  for  this  end ;  such  a  soul  in  which  it  is  not 
wrought,  when  once  its  drowsy,  stupifying  slumber  is 
shaken  off,  and  its  reflecting  power  awakened,  must  needs 
be  a  perpetual  torment  to  itself  So  far  it  is  removed  from 
blessedness,  it  is  itso\vn  hell,  and  can  fly  from  miser)'  and 
death  no  faster  than  from  itself  Blessedness  composes 
the  soul,  reduces  it  to  a  consistency ;  it  infers,  or  rather  is, 
a  self-satisfaction,  a  well-pleasedness  and  contentmen' 
with  one's  self  enriched  and  filled  with  the  Divine  ful- 
ness. Hence  'tis  ■!  at  rest,  not  as  being  pent  in,  but  content- 
edly dwelling  with  itself  and  keeping  within  its  own 
bounds  ofits  own  accord.  The  unrenewed  soul  can  nomorf^ 
contain  itself  within  its  o-n-n  terms  or  limits,  is  as  little  self- 
consistent,  as  a  raging  flame,  or  an  impetuous  tempest.  In- 
deed its  own  lusts  perpetually,  as  so  many  vultures,  rend  and 
tear  it ;  and  the  more  when  they  want  external  objects :  then 
as  hunger,  their  fury  is  all  turned  inward  ;  and  they  prey 
upon  intestines,  upon  their  own  subject ;  but  unto  endless 
torment,  not  satisfaction.  In  what  posture  is  this  soul  for 
rest  and  blessedness  1  The  nature  of  this  change  sufliciently 
speaks  itsown  design.  'Tis  an  introduction  of  the /jnmorrfw, 
the  rery  principles,  of  blessedness.  And  Scripture  as  plainly 
speaks  the  design  of  God  :■■  He  regenerates  to  the  unde- 
filed  inheritance;  makes  meet  for  it;  works,  forms,  or 
fashions  the  soul  unto  that  self-same  thing,  viz.  to  desire 
and  groan  after  that  blessed  state  ;  and  consequentlv  to 
acquiesce  and  rest  therein.  Therefore,  vain  man,  'that 
dreamest  of  beinghappy  without  undergoingsuch  a  change ; 
how  art  thou  tryingthy  skill  to  abstract  a  thing  from  itself! 
for  the  pre-reqitired  righteousness  whereunto  thou  must  be 
changed,  and  this  blessedness,  are  in  kind  and  nature  the 
same  thing,  as  much  as  a  child  and  a  man.  Thou  pretend- 
est  thou  wouldst  have  that  perfected  which  thou  canst  not 
endure  should  ever  be  begun  ;  thou  settest  thy.self  to  pre- 
vent and  suppress  what,  in  its  own  nature,  aiid  bv  divine 
ordination,  tends  to  the  accomplishment  of  thv  own  pre- 
tended desires.  Thou  wouldst  have  the  tree  without  ever 
admitting  the  seed  or  plant :  thou  wouldst  have  heat,  and 
canst  not  endure  the  least  warmth:  so  besotted  a  thing  is 
a  carnal  heart ! 

Thirdly,  That  inasmuch  as  this  blessedness  consists  in 
the  satisfactory  sight  and  participation  of  God's  own  like- 
ness, unto  whom  the  soul  is  habitually  averse,  this  change 
must  chiefly  stand  in  its  becoming  holv  or  godly,  or  in  the 
alteration  of  its  dispositions  and  inclinations  as  to  God. 
Otherwise  the  design  and  end  of  it  is  not  attained.  We 
are  required  to  follow  peace  with  all  men,  (biu  here  the 
accent  is  nut,)  and  holiness,  without  which  no  man  shall 
see  God,  Heb.  xii.  14.  'Tis  therefore  a  vain  thing,  in  re- 
ference towhat  we  have  nowimder  consideration.  !•!;•.  the 
possibility  of  attaining  this  blessedness,  to  .speak  of  any 
other  changes  that  fall  short  of  or  are  of  another  kind  from, 
the  right  disposition  of  heart  Godward.  This  change  we 
are  now  considering,  is  no  other  than  the  proper  adequate 

1  aiTapKeta.  r  I  Pet.  i.  3,  4.    s  Coc.  v.  6.    Col.  i.  11 

9>Car.  T.  lt,ia. 

19 


impress  of  the  gospel  discovery  upon  men's  spirits,  as  we 
have  largely  shown  the  righteousness  is,  in  which  it  termi- 
nates. The  sum  of  that  discovery  is,  that  God  is  in  Christ 
reconciling  the  world  imto  himself,'  the  proper  import  of 
it,  therefore,  is  the  actual  reconciliation  of  the  soul  to  God 
through  Christ ;  a  friendly  well-affected  posture  of  spirit 
towards  God,  our  last  end  and  highest  good  ;  and  towards 
Christ,  our  only  way,  since  the  apostacy,  of  aUaining  and 
enjoying  it.  To  rest  therefore  in  any  other  good  disposi- 
tions or  endowments  of  mind,  is  as  much  besides  the  bu- 
siness, as  impertinent  to  the  present  purpose,  as  if  one  de- 
signed to  the  government  of  a  city,  should  satisfy  himself 
that  he  hath  the  skill  to  play  well  on  a  lute,  or  he  that 
intends  physic,  that  he  is  well  seen  in  architecture.  The 
general  scope  and  tenour  of  the  gospel  tells  thee,  O  man, 
plainly  enough,  what  the  business  is  thou  must  intend  (if 
thou  wilfully  overlook  it  not)  in  order  to  thy  blessedness. 
'Tis  written  to  draw  thee  into '  fellowship  with  the  Father 
and  the  Son,  that  thy  joy  may  he  full.  It  aims  at  the 
bringing  of  thee  into  a  state  of  blessedness  in  God  through 
Christ ;  and  is  therefore  the  instrument  by  which  God 
would  form  thy  heart  thereto  ;  the  seal  by  which  to  make 
the  first  impression  of  his  image  upon  thee,  which  will 
then  as  steadily  incline  and  determine  thy  soul  towards 
him,  as  the  magnetic  touch  ascertains  the  posture  of  the 
needle.  Wherefore  doth  he  there  discover  his  own  heart, 
but  to  melt,  and  win,  and  transform  thine  1  The  word  of 
grace  is  the  seed  of  the  new  creature.  Through  the  ex- 
ceeding great  and  precious  pinmises,  he  makes  souls  par- 
take of  the  Divine  nature.  Grace  is,  firstly,  revealed  to 
teach  the  denial  of  ungodliness,  &c.  Turn  ihy  thoughts 
hither  then,  and  consider  what  is  there  done  upon  thy 
soul  by  the  gospel  to  attemper  and  conform  it  to  God  1 
Wherein  has  thy  heart  answered  this  its  visible  design  and 
intendment  1  Thou  art  but  in  a  delirious  dream  till  thou 
seriously  bethinkest  thyself  of  this.  For  otherwise  how 
can  the  aversion  of  thy  heart  from  him  escape  thy  daily 
observation?  Thou  canst  not  be  without  evidences  of  it. 
What  pleasure  dost  ihoutake  in  rclirmg  thyself  with  God; 
what  care  to  redeem  time  only  for  converse  with  him? 
hadst  thou  not  rather  be  any  where  else?  In  a  time  of 
vacancy  from  business  and  company,  when  thou  hast  so 
great  a  variety  of  things  before  thee,  among  which  to  choose 
an  object  for  thy  thoughts,  do  they  not  naturally  fall  upon 
any  thing  rather  than  God  ?  Nor  do  thou  think  to  shift 
off  this  by  assigning  the  mere  natural  cause;  for  if  there 
were  not  somewhat  more  in  the  matter,  why  is  it  not  so 
with  all?  He  upon  whom  this  change  had  passed  could 
say,"  My  soul  shall  be  satisfied  as  with  marrow  and  fat- 
ness; and  my  mouth  shall  praise  thee  with  joyful  lips, 
when  I  remember  thee  upon  my  bed,  and  meditate  on  thee 
in  the  night-watches. »  My  meditntion  of  him  shall  be 
sweet ;  I  will  be  glad  in  the  Lord.'  How  precious  are 
thy  thouE'hts  unto  me,  O  God  !  how  great  is  the  sum  of 
them !  If  I  should  count  them,  they  are  more  in  number 
than  the  sand ;  when  I  awake.  I  am  still  with  thee.^  Yea, 
in  the  w-ay  of  thy  judgments,  O  God,  have  we  waited  for 
thee;  the  desire  of  our  soul  is  to  thy  name,  and  to  the  re- 
membrance of  thee.  With  my  soul  have  I  desired  thee  in 
the  night,  yea,  with  my  spirit  within  me  will  I  seek  thee 
early,  &c.  Therefore  plain  it  is,  there  isa  sinful  distemper 
to  be  wrought  out,  an  ungodly  disposition  of  heart,  which 
it  concerns  thee  not  to  rest  till  thou  see  removed. 

Fourthly,  Consider,  that  to  become  godly,  or  this  change 
of  inclinations  and  dispositions  towards  God,  is  that  which 
of  all  other  the  soul  doth  most  strongly  reluctate  and 
strive  against ;  and  which  therefore  it  undergoes  with 
greatest  difliculty  and  regret.  'Tis  a  horrid  and  amazing 
thing  it  should  be  so,  but  Scripture  and  experience  leave 
it  undoubted  that  so  it  is.  What  I  that  the  highest  excel- 
lency, the  most  perfect  beauty,  loveliness,  and  love  itself, 
shoiild  so  little  attract  a  reasonable,  spiritual  being  that 
issued  thence  ?  His  o^vn  ofispring  so  unkind  !  what  more 
than  monstrous  unnaturalness  is  this,  so  to  disaffect  one's 
own  original !  'Twere  easy  to  accumulate  and  heap  up 
considerations  that  would  render  this  astonishingly  straiige. 
So  thines  are  reckoned  upon  several  accounts,  either  as 
they  are  more  rare  and  unfrequent,  (which  is  the  vulgar 
1 1  Jolm  i.  I7-4.  u  Paal.  Ldii.  5, 8.  x  Psal.  m.  34. 


230 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  XII, 


wayof  estimating  wonders,)  or  as  their  causes  are  of  more 
difficult  investigation  ;  or  (if  they  are  moral  wonders)  as 
ihey  arc  more  unreasonable  or  causeless.  Upon  this  last 
account,"  Christ  marvelled  at  the  Jews'  unbelief;  and  so 
is  this  hatred  justly  marvellous;  as  being  t altogether 
without  a  cau.se.  But  thence  to  infer  there  is  no  such 
thing,  were  to  dispute  against  the  sun.  No  truth  hath 
more  of  light  and  evidence  in  it,  though  none  more  of  ter- 
ror and  prodigj'.  To  how  many  thousand  objects  is  the 
mind  ofman  inditTerent ;  can  turn  iiself  to  this  or  that ;  run 
with  facility  all  points  of  the  compass,  among  the  whole 
universe  of  beings :  but  assay  only  to  draw  it  to  God,  and  it 
recoils  ;  thought,'-  and  affections  revolt,  and  decline  all  con- 
verse with  that  blessed  object !  Towards  other  objects  it 
freely  opens  and  dilates  itself,  as  under  the  benign  beams 
of  a  warm  sun  :  there  are  placid,  complacential  emotions; 
amicable,  sprightly  converses  and  embraces.  Towards 
God  only  it  is  presently  contracted  and  shut  up  ;  life  retires, 
and  it  becomes  as  a  stone,  cold,  rigid,  and  impenetrable: 
the  quite  contrary  to  what  is  required,  (which  also  those 
very  precepts  do  vainly  imply,)  'tis  alive  to  sin,'-  to  the 
world,  to  vanity ;  but  crucified,  mortified,  dead  to  God  and 
Jesus  Christ. 

The  natures  of  many  men  that  are  harsh,  fierce,  and 
savage,  admit  of  many  cultivations  and  refinings;  and  by 
moral  precept,  the  exercise  and  improvement  of  reason, 
with  a  severe  animadversion  and  observance  of  themselves, 
they  become  mild,  tractable,  gentle,  meek.  The  story  of 
the  physiognomist's  guess  at  the  temper  of  Socrates  is 
known.  But  of  all  other,  the  disaffected  soul  is  least  incli- 
nable ever  to  become  good-natured  towards  God,  wherein 
grace  or  holiness  doth  consist.  Here  'tis  most  unpersuad- 
able, never  facile  to  this  change.  One  would  have  thought 
no  affection  should  have  been  so  natural,  so  deeply  in- 
wrought into  the  spirit  of  man,  as  an  affection  towards  the 
Father  of  spiri'.s ;  but  here  he  most  of  all  discoveis  himself 
to  be  without  nalural  affection  :  surely  here  is  asad  proof, 
that  such  affection  doth  not  ascend.  The  whole  duty  of 
man,  as  to  the  principle  of  it,  resolves  into  love.  That  is 
the  fulfilling  of  the  law.  As  to  ils  object;  the  two  tables 
divide  it  bel  ween  God  and  our  neighbour ;  and  accordingly 
divide  that  love.  Upon  those  two  branches  whereof,  love 
to  God,  and  love  to  our  neighbour,  hang  all  the  law  and 
the  prophets.  The  wickedness  of  the  world  halh  killed 
this  love  at  the  very  root,  and  indisposed  the  nature  of 
man  to  all  exercises  of  it,  either  way,  whether  towards 
Gotl  or  his  neighbour.  It  hath  not  only  rendered  man 
unmeet  for  holy  communion  with  God,  but  in  a  great 
measure  for  civil  society  with  one  another.  It  hath  de- 
stroyed good  nature :  made  men  false,  envious,  barbarous ; 
turned  the  \vorld,  especially  the  dark  places  of  the  earth, 
where  the  light  of  the  gospel  shines  not,  into  habitations 
of  cruelty.  But  who  sees  not  the  enmity  and  disaffection 
of  men's  heatts  towards  God,  is  the  more  deeply  rooted 
and  less  superable  evil  1 

The  beloved  apostle  gives  us  a  plain  and  sad  intimation 
how  the  case  is,  as  to  this,  when  he  reasons  thus;  He  that 
lovetU  not  his  brother  whom  he  halh  seen,  how  can  he 
love  God  whom  he  halh  not  .seenl  He  argues  from  the 
less  to  the  greater ;  and  this  is  the  ground  upon  which  his 
argument  is  built,  that  the  loving  of  God  is  a  matter  of 
greater  difficulty,  and  from  which  the  spirit  of  man  is  more 
remote,  than  loving  of  his  neighbour.  And  he  withal  in- 
sinuates an  account  why  it  is  so,  God's  remoteness  from 
our  sense,  which  is  indeed  a  cause,  but  no  excuse  :  it  is  a 
peccant,  faulty  cause.  For  is  our  so  gro.ss  .sensuality  no 
sin  1  that  nothing  should  affect  our  hearts,  but  what  we 
can  see  with  our  eyes'!  as  ifoursen.se  were  the  only  mea- 
sure or  judge  of  excellencies.  We  are  not  all  flesh ;  what 
have  we  done  with  our  souls  1  If  we  cannot  .see  God  with 
our  eyes,  why  do  we  not  with  our  minds'?  at  least  so  much 
of  him  we  might,  as  to  discern  his  excellency  above  all 
things  else.  How  come  our  souls  to  lose  their  dominion, 
and  to  be  so  slavishly  subject  to  a  ruling  sense  1  But  the 
rea.son  less  concerns  our  present  purpose;  that  whereof  it 
is  the  reason,  that  implied  assertion,  that  men  are  in  a 
less  disposition  to  the  love  of  God  than  tlieir  neighbours, 

a  Mark  vi.  6.  I>  John  \v.  25. 

0  Rom.  vi.  II.  d  I  John  iii.  14. 

«  Chap.  V.  9. 


is  the  sad  truth  we  are  now  considering.  There  are  certain 
homiletical  virtues  that  much  adorn  and  polish  the  nature 
ofman,  urbanity,  fidelity,  justice,  patience  of  injuries,  com- 
passion towards  the  miserable,  &c.  and  indeed  without  these, 
the  world  would  break  up,  and  all  civil  societies  disband  ; 
if  at  least  they  did  not  in  some  degree  obtain.  But  in  the 
mean  time  men  are  at  the  greatest  distance  imaginable 
from  any  disposition  to  society  with  God.  They  have  some 
love  for  one  another,  but  none  for  him.  And  yet  it  must 
be  remembered,  that  love  to  our  neighbour,  and  all  the 
consequent  exertions  of  it,  becoming  duty  by  the  divine 
lav/,  ought  to  be  performed  as  acts  of  obedience  to  God, 
and  therefore  ought  to  grow  from  the  stock  and  root  of  a 
divine  love  ;  I  mean,  love  to  God.  They  are  otherwise  but 
spurious  virtues,  bastard  fruits,  (men  gather  not  grapes  oi 
thorns,  &c.)  they  grow  from  a  tree  of  another  kind  ;  and 
whatever  semblance  they  may  have  of  the  true,  they  want 
their  constituent  form,  their  life  and  soul.  Though  d  love 
to  the  brethren  is  made  a  character  of  the  regenerate  state, 
of  having  passed  from  death  to  life  ;  'tis  yet  but  a  more 
remote,  and  is  itself  brought  to  trial  by  this  higher  and 
more  immediate  one,  and  which  is  more  intimately  con- 
natural to  the  new  creature,  even  the  love  of  God  ;  ^By 
this  we  know  we  love  the  children  of  God,  when  we  love 
God,  and  keep  his  commandments.  A  respect  to  God 
r  specifies  every  virtue  and  duty.  Whatever  is  loved  and 
served,  and  not  in  him  and  for  him,  (scrvato  online  Jinis,  as 
the  school  phrase  is,)  becomes  an  idol ;  and  that  love  and 
service  is  idolatry.  And  what  a  discovery  is  here  of  dis- 
affection to  God  ;  that  in  the  exercise  of  such  (the  above- 
mentioneil)  virtues,  one  single  act  shall  be  torn  from  itself, 
from  its  specifying  moral  form,  only  to  leave  out  him.  A 
promise  shall  be  kept,  but  without  any  respect  to  God, 
ibr  even  the  promises  made  to  him  are  broken  without  any 
scruple.  That  which  is  another's  shall  be  rendered  to  him; 
but  God  shall  not  be  regarded  in  the  business.  An  alms 
given,  for  the  Lord's  sake  left  out.  That  which  concerns 
my  neighbour  often  done,  but  what  concerns  God  therein, 
as  it  were,  studiously  omitted.  This  is  what  he  that  runs 
may  read,  that  though  the  hearts  of  men  are  not  to  one 
another  as  they  should,  they  are  much  more  averse  to- 
wards God. 

Men  are  easier  of  acquaintance  towards  one  another, 
they  slide  insensibly  into  each  other's  bosoms ;  even  the 
most  churlish,  morose  natures,  are  wrought  upon  by  as- 
siduous repeated  kindnesses,  (^««a  cm-at  lapidcm,)  &c.  as 
often-falling  drops  at  length  wear  and  work  into  very 
stones  ;  towards  God  their  hearts  are  more  impenetrable 
than  rocks,  harder  than  adamants.  He  is  seeking  with 
some  an  acquaintance  all  their  days :  they  live  their  whole 
nge  under  the  gospel,  and  yet  are  never  won.  They 
hearken  to  one  another,  but  are  utterly  unpersuadable  to- 
wards God  ;  as  the  deaf  adder  that  hears  not  the  voice  of 
the  charmer,  though  charming  never  so  wisely.  The 
clearest  reason,  the  most  powerful  arguments,  move  them 
not;  no  nor  the  most  insinuative  allurements,  the  sweetest 
breathingsof  lo\'e :  s"  How  often  would  I  ho  vc  gathered  thee, 
as  the  hen  her  chickens  under  her  wings,  and  ye  would  not." 
God  drawswilhthecordsof  aman,  with  the  bands  of  love; 
but  they  still  perversely  keep  at  an  unkind  distance.  Men 
use  to  believe  one  another,  (were  there  no  credit  given  to 
each  othfr's  words,  and  some  mutual  confidence  in  one  ano- 
ther, there  could  he  no  human  converse,  all  must  affect  soli- 
tude, and  dwell  in  dens  and  deserts  as  wild  beasts,)  but 
how  incredulous  are  they  of  all  divine  revelations,  though 
testified  with  never  so  convincing  evidence  !  Who  hath 
believed  our  report !  The  word  of  the  eternal  God  is  re- 
garded (O  amazing  wickedness)  as  we  would  the  word  of 
a  child  or  a  fool ;  no  s(|ber,  rational  man,  but  his  narrations, 
promises,  or  threatcnings,  are  more  reckoned  of  Men  are 
more  reconcilable  to  one  another  when  enemies,  more 
constant  when  friends.  How  ollen  doth  the  power  of  a 
con(|uerin^' enemy,  and  ihe  distress  uf  the  conquered,  work 
a  submission  on  this  part,  and  a  remission  on  that.  How 
often  are  haughty  spirils  stooped  by  a  .series  of  calamities, 
and  made  ductile;  proud  anogants  formed,  by  necessity 
and  misery,  into  humble  supplicants,  so  as  to  lie  prostrate 

f  Pniindc  \-irtutcs  iiuna  silii  vidrliir  habere,  iiifli  ad  Deum  reliUorit,  etiajn  ioaa 
vitia  Buiil  poluis  nuam  virtnlps.    Aag.  do  Civit.  Dei.  1.  19.  c.  26. 
f  Mall,  xxiii.  37.  See  Psal.  Ixxxi.  8-13.  Pmv.  i.  Si>-»1,  &c.  Hob.  xi.  4. 


Chap.  XII. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


231 


at  the  feet  of  a  man  that  may  help  or  hurt  them;  while 
still  the  same  persons  retain  indomitable  unyielding  spirits 
towards  God,  under  their  most  afflictive  pressure.  Though 
his  gracious  nature  and  infinite  fulness  promise  the  most 
certain  and  liberal  relief,  'tis  the  remotest  thing  from  their 
thoughts  to  make  any  address  to  him.  hThey  cry  because 
of  the  oppression  of  the  mighty,  but  none  says.  Where  is 
God  my  Maker,  who  giveth  songs  in  the  night  f  rather 
perish  under  their  burthens  than  look  towards  God,  when 
his  own  visible  hand  is  against  them,  or  upon  them,  and 
their  lives  at  his  mercy;  they  stand  it  out  to  the  last 
breath;  and  are  more  hardly  humbled  than  consumed; 
sooner  burn  than  weep;  shrivelled  up  into  ashes  sooner 
than  melted  into  tears;  i scorched  with  great  heat,  yet  re- 
pent not  to  give  glory  to  God  ;  gnaw  their  tongues  for 
pain,  and  yet  still  more  disposed  to  blaspheme  than  pray 
or  sue  for  mercy.  Dreadful  thought !  As  to  one  another 
reconciliations  among  men  are  not  impossible  or  unfre- 
quent,  even  of  mortal  enemies;  but  they  are  utterly  im- 
placable towards  God!  Yet  they  olten  wrong  one  another; 
but  they  cannot  pretend  God  ever  did  them  the  least 
wrong,  yea,  they  have  lived  by  his  bounty  all  (heir  days. 
They  say  to  God,  "  Depart  from  us,"  yet  he  filleth  their 
houses  with  good  things.  So  true  is  the  historian's  k  obser- 
vation, "  Hatred  is  sharpest  where  most  unjust." 

Yea,  when  there  seems  at  least  to  have  been  a  recon- 
ciliation wrought,  are  treacheries,  covenant  breakings, 
revolts,  strangeness,  so  frequent  among  men  towards  one 
another,  as  from  them  towards  God  1  How  inconsistent 
with  friendship  is  it,  according  to  common  estimate,  to  be 
always  promisirjg,  never  performing;  upon  any  or  no  oc- 
casion to  break  off  intercourses,  by  tinkind  alienations  or 
mutual  hostilities;  to  be  morose,  reserved  each  to  other; 
to  decline  or  disaffect  each  other's  converse;  to  shnt  out 
one  another  from  their  hearts  and  thoughts.  But  how 
common  and  unregreited  are  these  carriages  towards  the 
blessed  God  !  It  were  easy  to  expatiate  on  this  argtiment, 
and  multiply  instances  of  this  greater  disaffection.  But  in 
a  word,  what  observing  person  may  not  see,  what  .serious 
person  would  not  grieve  to  see,  the  barbarous  sooner  put- 
ting on  civility ;  the  riotous,  sobriety ;  the  treacherous, 
fidelity;  the  morose,  urbanity;  the  injurious,  equity;  the 
churlish  and  covetous,  benignity  and  charity ;  than  the  un- 
godly man,  piety  and  sincere  devoledness  unto  God  1  Here 
is  the  principal  wound  and  distemper  sin  hath  infected 
the  nature  of  man  with :  though  he  have  suffered  a  uni- 
versal impairment,  he  is  chiefly  prejudiced  in  regard  of  his 
habitude  and  tendencj'  towards  God,  .ind  what  concerns 
the  duties  of  the  first  table.  Here  the  breach  is  greatest, 
and  here  is  the  greatest  need  of  repair.  True  it  is,  an 
inoffensive,  winning  deportment  towards  men,  is  not 
without  its  excellency,  and  necessity  too.  And  it  doth 
indeed  unsufferably  reproach  Christianity,  and  unbecome 
a  disciple  of  Christ;  3'ea,  it  discovers  a  man  not  to  be 
led  by  his  Spirit,  antl  so  to  be  none  of  his;  to  indulge 
himself  in  immoral  deportments  towards  men ;  to  be  un- 
dutiful  towards  superiors;  unconversable  towards  equals; 
oppressive  towards  inferiors  ;  unjust  towards  any.  Yet  is 
a  holy  disposition  of  heart  towards  God  most  earnestly 
and  in  the  first  place  to  be  endeavoured,  (which  will  then 
draw  on  the  rest,)  as  having  in  it  highest  equity  and  ex- 
cellency, and  being  of  the  most  inmiediate  necessity  to  our 
blessedness. 

Fifthly,  Consider,  that  there  may  be  some  gradual  ten- 
dencies, or  fainter  essays,  towards  godliness,  that  fall  short 
of  real  godliness,  or  come  not  up  to  that  thorough  change 
and  determination  of  heart  Godward,  that  is  necessary  to 
blessedne.ss.  There  may  be  a  returning,  but  not  to  the 
Most  High,i  and  wherein  men  maybe  (as  the  prophet  im- 
mediately subjoins)  like  a  deceitful  bow,  not  fully  bent,  that 
will  not  reach  the  mark;  they  come  not  honie  to  God. 
Many  may  be  almost  persuaded,  and  even  within  reach  of 
heaven,  not  far  from  the  kingdom  of  God ;  may  seek  to 
enter,  and  not  be  able ;  their  hearts  being  somewhat  in- 
clinable, but  more  averse  ;  for  they  can  oiily  be  unable  as 
they  are  unwilling.  The  soul  is  in  no  possibility  of  taking 
up  a  complacential  rest  in  God,  till  it  be  brought  to  this, 

h  Job  xx.\v.  i  Rev.  xw. 

k  TacLLus  speaking  of  the  hatred  of  Tiberius  and  Augijpta  against  Gerniani- 
Cus,  the  nausera  whereof,  saith  he,  wei^  acriores,  quia  iniqmn. 


to  move  toward  him  spontaneously,  and  with,  as  it  were,  a 
self-motion.  And  then  is  it  self-moved  towards  God,  when 
its  preponderating  bent  is  towards  him.  As  a  massy  stone 
that  one  attempts  to  displace,  if  it  be  heaved  at  till  it  pre- 
ponderate, it  then  moves  out  by  its  own  weight;  other- 
wise it  reverts,  and  lies  where  and  as  it  did  before.  So  'tis 
with  many  men's  hearts,  all  our  lifting  at  them  is  but  the 
rolling  of  the  returning  stone ;  they  are  moved,  but  not  re- 
moved: sometimes  they  are  lifted  at  in  the  public  ministry 
of  the  word;  sometimes  by  a  private,  seasonable  admo- 
nition ;  sometimes  God  makes  an  affliction  his  minis- 
ter ;  a  danger  startles  them ;  a  sickness  shakes  them  ;  and 
they  think  to  change  their  course:  but  how  soon  do  they 
change  those  thoughts,  and  are  where  they  were  !  What  en- 
lightenings  and  convictions,  what  awakenings  and  terror, 
what  remorses,  what  purposes,  what  tastes  and  relishes, 
do  some  find  in  their  own  hearts,  that  yet  are  blasted  and 
come  to  nothing!  How  many  miserable  abortions  after 
travailing  pangs  and  throes,  and  fair  hopes  of  a  happy  birth 
of  the  new  creature !  Often  somewhat  is  produced  that 
much  resembles  it,  but  is  not  it.  No  gracious  principle  but 
may  have  its  counterfeit  in  an  ungracious  heart ;  whence 
Ihey  deceive  not  others  only,  but  themselves,  and  think  verily 
they  are  true  converts  while  they  are  yet  in  their  sins.  How 
many  wretched  souls,  that  lie  dubiously  struggling  a  long 
time  under  the  contiary  alternate  impressions  of  the  gos- 
pel on  the  one  hand,  and  the  present  evil  world  on  the 
other;  and  give  the  day  to  their  own  sensual  inclinations 
at  last!  In  some  degree,"'  escape  the  corruptions  of  the 
world,  by  the  knowledge  of  our  Lord  and  Saviour  Jesus 
Christ,  but  are  again  entangled  and  overcome,  so  as  their 
latter  end  is  worse  than  their  beginning.  Such  a  man  is 
so  far  from  being  advantaged  by  his  former  faint  inclina- 
tions towards  God,  that  he  would  be  found  at  last  under 
this  aggravated  wickedne.ss  beyond  all  other  men ;  that 
when  others  wandered  from  God  through  inadvertency 
and  inconsideration,  this  man  will  be  found  to  have  been 
his  eneiTiy  upon  deliberation,  and  against  the  various 
strivings  of  his  convinced  heart  to  the  contrary.  This  is 
more  eminently  victorious  and  reigning  enmity ;  such  a 
one  takes  great  pains  to  perish.  Alas  'tis  not  a  slight 
touch,  an  overly  superficial  tincture,  some  evanid  senti- 
ments of  piety,  a  few  good  thoughts  or  wishes,  that  be- 
speak a  new  man,  a  new  creature.  'Tis  a  thorough  pre- 
vailing change,  that  quite  alters  the  habitual  posture  of  a 
man's  soul,  and  determines  it  towards  God,  so  as  that  the 
after-course  of  his  life  may  be  capable  of  that  denomina- 
tion, a  living  to  God,  a  living  after  the  spirit ;  that  exalts 
the  love  of  God  into  that  supremacy  in  him,  that  it  be- 
comes the  governing  principle  of  his  life,  and  the  reason 
and  measure  of  his  actions ;  that  as  he  loves  him  above  all 
things  else,  better  than  his  own  life,  so  he  can  truly  (though 
possibly  .sometimes  with  a  doubtful,  trembling  heart)  re- 
solve the  ordinary  course  of  his  daily  walking  and  practice 
into  that  love,  as  the  directive  principle  of  it.  I  pray,  I 
read,  I  hear,  because  I  love  God.  I  desire  to  be  just, 
sober,  charitable,  meek,  patient,  because  I  love  God. 
This  is  the  perfection  and  end  of  the  love  of  Gcd,  (there- 
fore that  must  needs  be  the  principle  hereof,)  obedience  to 
his  will.n  Herein  appears  that  power  of  godliness  de- 
nied (God  knows)  by  too  many  that  have  the  form :  the 
spirit  of  love,  power,  and  of  a  sound  mind.  That  only  is 
a  sound  mind  in  which  such  love  rules  in  such  power. 
Is  not  love  to  God  often  pretended  by  such  that,  whenever 
it  comes  to  an  actual  competition,  discover  they  love  their 
own  flesh  a  great  deal  morel  that  seldom  ever  cross  their 
own  wills  to  do  his,  or  hazard  their  own  fleshly  interest  to 
promote  his  interest  1  We  may  justly  say,  (as  the  apostle, 
in  a  ca.se  fitly  enough  reducible  hither,)"  how  dwells  the 
love  of  God  in  that  manl  Notwithstanding  such  a  sub- 
dued ineffectual  love  to  God,  such  a  one  shall  be  denomi- 
nated and  dealt  with  as  an  enemy.  'Tis  not  likely  any  man 
on  earth  hates  God  so  perfectly  as  those  in  hell.  And  is  not 
every  qualitv,  not  yet  perfect  in  its  kind,  and  that  is  yet  grow- 
ing more  and  more  intense,  in  the  meantime  allayed  by 
some  degree  of  its  contrary'?  Yet  that  over-mastered  de- 
gree denominates  not  its  subject,  nor  ought  a  man  from 


n  John  ii.  5.  TtrtXEiu 


.  5,  chap.  L  7. 


im 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  XII. 


such  a  supposed  love  lo  God  to  have  the  name  of  a  lover 
ofhiiB.  That  principle  is  only  capable  of  denominating 
the  man,  that  is  prevalent  and  practical,  that  hath  a  govern- 
ing influence  on  his  heart  and  life.  He  in  whom  the  love 
of  God  hath  not  such  power  and  rule,  whatever  his  fainter 
inclinations  may  be,  is  an  ungodly  man. 

And  now  methinlis  these  several  considerations  com- 
pared and  weighed  together,  should  contribute  something 
to  the  settling  of  right  thoughts  in  the  minds  of  secure 
sinners,  touching  the  nature  and  necessity  of  this  heart- 
change;  and  do  surely  leave  no  place  for  the  foremen- 
lioned  vain  pretences  that  occasioned  them.  For  (to  give 
you  a  summary  view  of  what  hath  been  propounded  in 
those  foregoing  considerations)  it  now  plainly  appears, — 
That  the  holy  Scripture  requires  in  him  that  shall  enjoy 
this  blessedness,  a  mighty  change  of  the  very  temper  of 
his  soul,  as  that  which  mu.st  dispose  him  thereto;  and 
which  must  therefore  chiefly  consist,  in  the  right  framing 
of  his  heart  towards  God;  towards  whom  it  is  most 
fi.xedly  averse,  and  therefore  not  easily  susceptible  of  such 
a  change.  And  that  any  slighter  or  more  feeble  inclina- 
tion toward  God  will  not  serve  the  turn ;  but  such  only 
whereby  the  soul  is  prevalently  and  habitually  turned  to 
him.  And  then  what  can  be  more  absurd  or  unsavoury, 
what  more  contrary  to  Christian  doctrine,  or  common 
reason,  than  instead  of  this  necessary  heart-change,  to  in- 
sist upon  so  poor  a  plea,  as  that  mentioned  above,  as  the 
only  ground  of  so  great  a  hope  1  How  empty  and  frivo- 
lous will  it  appear  in  comparison  of  this  great  soul-trans- 
forming change,  if  we  severally  consider  the  particulars  of 
it.  As  for  orthodoxy  in  doctrinals,  'tis  in  itself  a  highly 
laudable  thing;  and  in  respect  of  the  fundamentals  (for 
therefore  are  they  so  called)  indispensably  necessary  to 
blessedness.  As  that  cannot  be  without  holiness,  so  nor 
holiness  wilhotit  truth.p  But,  (besides  that  this  is  that 
which  every  one  pretends  to,)  is  every  thing  which  is  ne- 
cessary sufficient  1  As  to  natural  necessity,  (which  is  that 
we  now  speak  to,)  reason  and  intellectual  nature  are  also 
necessary ;  shall  therefore  all  men,  yea,  and  devils  too,  be 
saved'!  Besides,  are  you  sure  you  believe  the  grand  arti- 
cles of  the  Christian  religion'7  Consider  a  little, — the 
grounds  and  effects  of  that  pretended  faith. 

First,  Its  grounds.  Every  assent  is  as  the  grounds  of  it 
are.  Deal  truly  here  with  thy  soul.  Can  you  tell  where- 
fore you  are  a  Christian  1  What  are  thy  inducements  to  be 
of  this  religion  1  are  they  not  such  as  are  common  to  thee 
with  them  that  are  of  a  false  religion'!  (I  am  here  hap- 
pily prevented  by  aworthy  author,")  to  which  I  recommend 
thee,  but  at  the  present  a  little  bethink  thyself,)  Is  it  not 
possible  thou  mayest  be  a  Christian  for  the  same  reasons 
for  which  one  may  be  a  Jew,  or  a  Mahometan,  or  a  mere 
paganl  as,  •oi.i.education,  custom,  law,  example,  outward  ad- 
vantage, &.C.  Now  consider,  if  thou  find  this  upon  inquiry 
to  be  thy  case,  the  motives  of  thy  being  a  Cliristian  admit 
of  being  cast  together  into  this  form  of  reasoning.  That 
religion  which  a  man's  forefathers  were  of,  which  is  estab- 
lished by  law,  or  generally  obtains  in  the  country  where 
he  lives,  the  profes.-non  whereof  most  conduces  to,  nr  best 
consists  with,  his  credit,  and  other  outward  advantages, 
that  religion  he  is  to  embrace  as  the  true  religion.  But 
such  I  find  the  Christian  religion  to  be  to  me;  therefore, 
&c.  The  proposition  here  is  manifestly  false;  for  it  con- 
tains grounds  common  to  all  religions,  publicly  owned, 
and  professed  throughout  the  world ;  and  sure  all  cannot 
be  true :  and  hence  the  conclusion  (though  materially 
considered  it  be  true,  yet)  formally  considered,  as  a  con- 
clusion issuing  from  such  premises,  must  needs  be  false. 
And  what  then  is  become  of  the  orthodoxy;  when,  as  to 
the  formal  object  of  thy  faith,  thou  bclievest  but  a-s  Maho- 
metans and  pagans  do  7  wlien  thou  art  of  this  faith,  by 
fate  or  chance  only,  not  choice  or  rational  inducemcnf! 

Next,  as  to  the  effects  of  thy  faith  ;  let  them  be  inquired 
into  also,  and  they  will  certainly  bear  proportion  to  the 
grounds  of  it.     The '  Gospel    is  the  power  of  God  to 

p  John  xvii  17.  q  Mr.  Pink's  Trial  ofsincore  love  lo  Christ. 

t  Rom.  i.  16.  1  The«.  ii.  13.  a  Htl).  ri  t  Rom.  vi.  17. 

u  IVIatt.  lu.  :c  1  Julm  vi 

y  That  moral  incaiwicily  is  also  in  some  senso  tnilv  naliiml.  that  is.  in  Uio 
BJune  souse  wherein  we  arc  said  to  be  by  nature  Itie  ehudren  of  wrath,  E|)ti.  ii.  3. 
Therefore  human  nature  miist  be  considered  as  created  hy  God,  and  as  pro- 


salvation  to  every  one  that  believes ;  to  them  that  believe 
it  not,  it  signifies  nothing.  The  word  of  God  received 
with  a  divine  faith,  as  the  word  of  God,  works  effectually 
upon  all  that  so  receive  it,  i.  e.  all  that  believe.  What 
such  efficacious  workings  of  it  hast  thou  felt  upon  thy 
soul  ■?  Certainly,  its  most  coimatural  effect  is  that  very 
change  of  heart,  and  inclination  Godward,  of  which  we 
have  been  speaking.  What  is  so  suitable  to  the  gospel- 
revelation,  as  a  good  temper  of  heart  Godward  ?  An! 
how  absurd  is  it  to  introduce  the  cause  on  purpose  to  ex- 
clude its  genuine  in,separable  effect!  But  evident  it  is, 
(though  true  faith  cannot,)  that  superficial,  irrational  assent, 
in  which  alone  many  glory,  may  too  well  consist  with  a 
disaffected  heart  towards  God  :  and  can  it  then  signify 
any  thing  towards  thy  blessedness  1  Sure  to  be  so  a  solifi- 
dian  is  to  be  a  nullifidian.  Faith  not  working  by  love  is 
not  faith;  at  least  profits  nothing.  For  thy  outward  con- 
formity in  the  solemnities  of  worship,  'tis  imputable  to  so 
corrupt  motives  and  principles,  that  the  thing  itself,  ab- 
stractively considered,  can  never  bethought  characteristical 
and  distinguishing  of  the  heirs  of  blesseiiness.  The  worst 
of  men  may  perform  the  best  of  outward  duties.  Thy 
most  glorious  boasted  virtues,  if  they  grow  not  from  the 
proper  root,  love  to  God,  they  are  but  splendid  sins,  as 
above  appears,  and  hath  been  truly  said  of  old.  Thy  re- 
pentance is  either  true  or  false;  if  true,  it  is  that  very 
change  of  mind  and  heart  I  speak  of,  and  is  therefore 
eminently  signalized  hy  that  note,  'tis  repentance  towards 
God ;  if  false,  God  will  not  be  mocked.  For  thy  regene- 
ration in  baptism ;  "  what  can  it  avail  thee,  as  to  this 
blessedne-ss,  if  the  present  temper  of  thy  heart  be  unsuit- 
able thereto'!  Didst  thou  ever  know  any  that  held,  that 
all  the  baptized  should  be  saved  7  Will  thy  infant  sanc- 
tity excuse  the  enmity  and  disaffection  to  God  of  thy 
riper  age'! 

In  short,  if  we  seclude  this  work  of  God  upon  the  soul, 
how  inconsiderable  is  the  difference  between  the  Christian 
and  the  heathen  world!  Wherein  can  it  then  be  under- 
stood to  lie.  but  in  some  ineflcctual  notions,  and  external 
observances'!  And  can  it  be  thought  that  the  righteous, 
holy  God,  will  make  so  vast  a  difference  in  the  states  of 
men  hereafter,  who  differ  so  Utile  here?  or  that  it  shall  so 
highly  recommend  a  man  to  God,  that  it  was  his  lot  to  be 
bom,  and  to  have  lived  upon  such  a  turf  or  soil,  or  in  such 
a  clime  or  part  of  the  world'!  His  gracious  piovidence 
is  thankfully  to  he  acknowledged  and  adored,  !hat  hath 
assigned  us  our  stations  under  the  Gospel:  biU  then  it 
must  be  remembered,  the  Gospel  hath  the  goodness,  not  of 
the  end.  but  of  the  means;  which,  as  by  our  improvement 
or  non-improvement,  it  becomes  effectual  or  ineffectual, 
doth  acquit  from,  or  aggravate,  condemnation  :  and  that  it 
works  not  as  a  charm  or  spell,  we  know  not  how,  or  why, 
or  when  we  think  not  of  it ;  but  by  recommending  itself, 
in  the  demonstration  and  power  of  the  Holy  Ghost,  to  our 
reason  and  con.sciences,  to  our  wills  and  affections,"  till  we 
be  delivered  up  into  the  mould  or  form  of  it.  Surely 
were  it  so  slight  a  matter,  as  too  many  fondly  dream,  that 
must  distinguish  between  them  that  shall  be  saved  and 
shall  perish,  there  wouki  need  no  striving  to  enter  in  at  the 
strait  gale;  and  the  disciple's  question  would  never  have 
been.  Who  then  shall  be  saved  1  but  rather.  Who  shall  not 
be  saved?  nor  would  it  have  been  resolved  by  our  Saviour 
into  tlie  immediate  power  of  him  alone,"  to  whom  all 
things  are  possible,  that  any  are  saved  at  all;  nor  have 
been  .«o  earnestly  asserted  by  him,  that  ■■none  could  come 
to  him  but  whom  his  Father  draws.  The  obvious  import 
of  which  passages  is  such,  that  if  careless  sinners  could 
once  obtain  of  themselves  .seriously  to  con.sider  them, 
methinks  ihev  would  find  little  rest  in  their  spirits,  till 
they  might  discern  a  work  wrought  there,  in  some  degree 
worthy  of  God ;  an  impression  some  way  proportionable  to 
the  power  of  an  almiglily  arm,  and  that  might  speak  God 
its  author.  For  notwithstanding  the  soul's  natural  rapa- 
cities before  a,s,serted  and  inferred,  its  ?  moral  incapacity, 


, nna  facere  [tossiiniiLS  qufpcuninie  voliuniw.  Vind.  I.  3.  i 

Nafjiralein  iKitentiain,  iniiiilibet  np  ndi  pro  aihitjio  ipsnnitn.  dicimu-s  ad  mimes 
uansmittj,  non  aulem  potcntiam  moralcm.  Vindic.  Crimina*.  3.  S.  I.  dur.  X 
chap.  3. 


Cnir  XIII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


233 


I  mean  its  wicked  aversion  from  God,  is  such  as  none  but 
God  himself  can  overcome.  Nor  is  that  aversion  the  less 
culpable,  for  that  it  is  so  hardly  overcome,  but  the  more. 
'Tis  an  aversion  of  will;  and  who  sees  not,  that  every 
man  is  more  wicked,  according  as  his  will  is  more  wick- 
edly bent  'i  Hence  his  impotency  or  inability  to  turn  to 
Grod,  is  not  such  as  that  he  cannot  turn  if  he  would  ?  but 
it  consists  in  this,  that  he  is  not  willing.  He  affects  a  dis- 
tance from  God.  Which  shows  therefore  the  necessity 
still  of  this  change.  For  the  possibility  of  it,  and  the  en- 
couragement (according  to  the  methods  wherein  God  is 
wont  to  dispense  his  grace)  the  sinner  hath  to  hope  and 
•■ndeavour  it,  will  more  fitly  fall  into  consideration  else- 
where. 


CHAPTER  XIII. 


satisfying  ihinga.  and  do  now 

^  _.  ire  wherein  thty  are  attained. 

Sixth  Inference.    That  the  love  of  God  towards  his  people  is  great,  tliat  liath 
designed  for  them  so  great,  and  even  a  satisfying  good. 

4.  Infer.  'Tis  further  to  be  inferred,  that  a  soul  wherein 
such  a  change  is  wrought,  pursues  this  blessedness  with 
restless,  supreme  desire,  till  it  attain  to  the  fulness  thereof 
We  have  here  a  plainly  implied  description  of  the  posture 
and  tendency  of  such  a  soul  (even  of  a  sanciiiiedholy  soul, 
which  had  therefore  undergone  this  blessed  change)  to- 
wards this  state  of  blessedness.  I  shall  (saith  he)  be  satis- 
fied with  thy  likeness,  q.  d.  I  cannot  be  satisfied  other- 
wise. We  have  seen  how  great  a  change  is  necessary  to 
dispose  the  soul  to  this  blessedness,  which  being  once 
wrought,  nothing  else  can  satisfy  it.  Such  a  thing  is  this 
blessedness;  (I  speak  now  of  so  much  of  it  as  is  previous 
and  conducing  to  satisfaction,  or  of  blessedness  mate- 
rially considered,  the  Divine  glory  to  be  beheld  and  par- 
ticipated;) 'tis  of  that  nature,  it  makes  the  soul  restless, 
it  lets  it  not  be  quiet,  after  it  hath  got  some  apprehension 
of  it,  till  it  attain  the  full  enjoyment.  The  whole  life  of 
such  a  one,  is  a  continual  seeking  God's  face.  So  at- 
tractive is  this  glory  of  a  subject  rightly  disposed  to  it ; 
while  others  crave  com  and  wine,  this  is  the  sum  of  the 
holy  soul's  desires,  ^  Lord,  lift  thou  up  the  light  of  thy 
countenance,  &c.  The  same  thine  is  the  object  of  its  pre- 
sent desires  that  shall  be  of  its  eternal  satisfaction  and  en- 
joyment. This  is  now  its  one  thing,  the  request  insisted 
on,  bto  behold  the  beauty  of  the  Lord,  i&c.  and  while  in 
any  measure  it  doth  so,  yet  'tis  still  looking  for  his  blessed 
hope,  still  hoping  to  be  like  him,  see  him  as  he  is.  The 
expectation  of  satisfaction  in  this  state,  implies  the  restless 
working  of  desire  till  then;  for  what  is  this  satisfaction, 
but  the  fulfilling  of  our  desires,  the  perfecting  of  the  soul's 
motions  in  a  complacential  restl  Motion  and  rest  do  ex- 
actly correspond  each  to  other.  Nothing  can  naturally 
rest  in  any  place,  to  which  it  was  not  before  naturally  in- 
clined to  move.  And  the  rest  is  proportiouably  more  com- 
posed and  steady,  according  as  the  motion  was  stronger 
and  more  vigorous.  By  how  much  the  heavier  an)'  body 
is,  so  much  the  stronger  and  less  resistible  is  its  motion 
downward  :  and  then  accordingly  it  is  less  moveable  when 
it  hath  attained  its  resting  place.  'Tis  therefore  a  vanity 
and  contradiction,  to  speak  of  the  soul's  being  satisfied  in 
that  which  it  was  not  before  desirous  of  =  And  that  state 
which  it  shall  ultimately  and  eternally  acquiesce  in,  (with  a 
rest  that  must  therefore  be  understood  to  be  most  composed 
and  sedate,)  towards  it  must  it  needs  move  with  the 
strongest  and  most  unsatisfied  desire,  a  desire  that  is  su- 
preme, prevalent,  and  triumphant  over  all  other  desires, 
and  over  all  obstructions  to  itself;  least  capable  of  diver- 
sion, or  of  pitching  upon  any  thing  short  of  the  term  aimed 
at.  Ask  therefore  the  holy  soul.  What  is  thy  supreme  de- 
sire 1  and  so  far  as  it  understands  itself,  it  must  answer, 
"  To  see  and  partake  the  Dirine  glory ;  to  behold  the 
blessed  face  of  God,  till  his  likeness  be  transfused  through 
all  my  powers,  and  his  entire  image  be  perfectly  formed  in 


me :  present  to  my  view  what  else  you  will,  I  can  be  satis- 
fied in  nothing  else  but  this."  Therefore  this  leaves  a 
black  note  upon  those  wretched  souls  that  are  wholly  stran- 
gers to  such  desires ;  that  would  be  better  satisfied  to 
dwell  always  in  dust ;  that  shun  the  blessed  face  of  God 
as  hell  itself;  and  to  whom  the  most  despicable  vanity  is 
a  more  desirable  sight  than  that  of  Divine  glory.  Miser- 
able souls !  Consider  your  state :  can  that  be  your  blessed- 
ness which  you  desire  not  1  or  do  you  think  God  will  re- 
ceive any  into  his  blessed  presence,  to  whom  it  shall  be  a 
burden  l'  Methinks,  upon  the  reading  of  this  you  should 
presently  doom  yourselves,  and  see  your  sentence  written 
in  your  brea.st.  Compare  your  hearts  with  this  holy 
man's ;  see  if  there  be  any  thing  like  this  in  the  temper  of 
your  spirits ;  and  never  think  well  of  yourselves  till  you 
find  it  so. 

5.  Infer.  The  knowledge  of  God,  and  conformity  to 
him,  are  in  their  own  nature  apt  to  satisfy  the  desires  of 
the  soul,  and  even  now  actually  do  so,  in  the  measure 
wherein  they  are  attained.  Some  things  are  not  of  a  satis- 
fying nature:  there  is  luilhirig  tending  to  satisfaction  in 
them.  And  then  the  continual  heaping  together  of  such 
things,  doth  no  more  towards  satisfaction,  than  the  accu- 
mulating of  mathematical  points  would  towards  the  com- 
pacting of  a  solid  body ;  or  the  multiplication  of  cyphers 
only,  to  the  making  of  a  sum.  But  what  shall  one  day 
satisfv,  hath  in  itself  a  power  and  aptitude  thereto.  The 
act,  whenever  it  is,  supposes  the  power.  Therefore  the 
hungry  craving  soul,  tliar  would  fain  be  happy,  but  knows 
not  how,  needs  not  spend  its  days  in  making  uncertain 
guesses,  and  fruitless  attempts  and  trials:  it  may  fix  its 
hovering  thoughts ;  and  upon  assurance  here  given,  say,  I 
have  now  found  at  last  where  satisfaction  may  be  had ; 
and  have  onlv  this  to  do,  to  bend  all  my  powers  hither, 
and  intend  this  one  thing,  the  possessing  myself  of  this 
blessed  rest ;  earnestly  to  endeavour,  and  patiently  to  wait 
for  it.  Happy  discovery !  welcome  tidings!  I  now  know 
which  way  to  turn  mv  eye,  and  direct  my  pursuit.  I  shall 
no  longer  spend  myself  in  dubious,  toilsome  wanderings, 
in  an.xious,  vain  inquiry.  I  have  found !  I  have  fotmd  ! 
blessedness  is  here.  If  I  can  but  get  a  lively,  efficacious 
sight  of  God,  I  have  enough — Show  me  the  Father,  and 
it  sutiicelh.  Let  the  weary,  wandering  soul  bethink  itself, 
and  retire  to  God;  he  will  not  mock  thee  with  shadows, 
as  the  world  hath  done.  This  is  eternal  life,  to  know  him 
the  only  true  God,  and  .Tesus  Christ  whom  he  hath  sent. 
Apart  from  Christ  thou  const  not  know  nor  see  him  with 
fruit  and  comfort;  but  the  gospel  revelation  (which  is  the 
revelation  of  God  in  Christ)  gives  thee  a  lovely  prospect  of 
him.  His  glory  shines  in  the  face  of  Jesus  Christ ;  and 
when  by  beholding  it  thou  art  changed  into  the  same  like- 
ness, and  findest  thvself  gradua^v  changing  more  and 
more  from  glorv  to  gioiy,  thou  wilt  find  thyself  accordingly 
in  a  gradual  tendency  towards  satisfaction  and  blessed- 
ness :  that  is,  do  but  seriously  set  thy.self  to  study  and  con- 
template the  being  and  attributes  of  God ;  and  then  look 
upon  him  as  through  the  Mediator,  be  is  willing  to  be  re- 
conciled to  thee,  and  become  thy  God  ;  and  so  long  let 
thine  eye  fix  and  dwell  here,  till  it  affect  thy  heart,  and  the 
proper  impress  of  the  gospel  be  by  the  Spirit  of  the  Lord 
instamped  upon  it ;  till  thou  find  thyself  wrought  to  a  com- 
pliance with  his  holy  will,  and  his  image  formed  in  thee; 
and  thou  shall  soon  experience  thou  art  entering  into  his 
rest ;  and  wilt  relish  a  more  satisfying  pleasure  in  this 
blessed  change,  than  all  thy  worldly,  sensual  enjoyments 
did  ever  afford  thee  before. 

Surely,  if  the  perfect  vision  and  perception  of  his  glo- 
rious likeness  will  yield  a  complete  satisfaction  at  last,  the 
initial  and  progressive  tendencies  towards  the  former  will 
proportiouably  infer  the  latter.  'Tis  obvious  hence  to 
collect,  who  are  in  this  world  (ordinarily  and,  cctterispari- 
bus,  where  more  unusual  violent  temptations  hinder  not)  the 
most  satisfied  and  contented  persons  ;  even  those  that  have 
most  of  the  clarifying  sights  of  God,  and  thence  partake 
most  of  his  image  (indeed  Scripture  only  vouchsafes  the 
name  to  such  sights  of  God ;  ^  He  that  doth  evil  hath  not 
seen  God.)  Such  as  have  most  of  a  godly  frame  wrought 

u  ask  or  think.    But  'tis  1101103811)10  the  soul  should  rest  satisfied  in 


a  Psal.  iv.  b  Psal.  x.Tvii.  what  we  can  aak  or  think.    But  'tis  impossible  the  soul  should  t-est  satisf 

e  Aptitudinally,  1  mean,  and  ex  hypothesi,  i.  c.  supposinc  the  knowledge  of    that,  which  upon  knowledge  it  is  imdesirous  of,  and  doth  or  woiud  reject, 
tbe  object :  otherwise  as  to  actual  explicit  desires,  Otd  doth  give  us  beyond       d  1  John  iii.  6.  3  John  1 1 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XIII. 


into  their  spirits,  and  that  have  hearts  most  attempered  and 
conformed  to  God ;  these  are  the  most  contented  persons 
in  the  world.  Content  is  part  of  the  gain  that  attends god- 
line.ss ;  it  concurring,  renders  the  other  a  great  gain ;  'god- 
liness with  contentment:  the  form  of  e,\pression  discovers 
hov/  connatural  contentment  is  to  godliness;  as  if  they 
were  not  to  be  mentioned  apart.  Godliness,  as  if  he  had 
said,  is  a  very  gainful  thing,  but  if  you  would  comprehend 
the  gaiiifulness  of  it  fully,  do  not  abstract  too  curiously, 
take  in  with  it  that  whicli  is  of  so  near  an  alliance,  that  you 
will  hardly  know  how  to  consider  them  apart ;  let  its  inse- 
parable adjunct,  contentment,  go  along  with  it,  and  you 
will  find  it  a  gainful  thing  indeed.  The  true  knowledge 
of  God  so  directly  tends  to  holiness,  and  that  to  contenta- 
tion,  that  it  may  be  loo  evidently  concluded,  that  a  dis- 
contented person  haih  little  of  the  one  or  the  other,  not 
much  knowledge,  and  less  giace;  he  is  so  far  from  being 
like  God,  that  in  the  apostle's  language  above  we  may 
say,  he  hath  not  seen  him.  Doth  that  person  know  God, 
or  hath  ever  seen  him,  that  falls  not  into  the  dust,  admir- 
ing so  glorious  a  Majesty"!  that  subjects  not  himself  to 
him,  with  loyal  affections,  accounting  it  his  only  grand 
concernment  to  please  and  serve  him'?  But  the  discontented 
person  takes  upon  him,  as  if  he  were  God  aloiie,  and  as  if 
he  e.xpeclcd  every  creature  to  do  him  homage,  and  thought 
the  creation  were  made  for  the  plea.sure  and  service  of 
none  but  him.  Hath  that  person  ever  seen  God,  that 
acknowledges  him  not  a  sufficient  portion,  a  full,  all-com- 
prehending good"?  Hath  he  seen  him,  that  sees  not  reason 
to  trust  him,  to  commit  all  his  concernmenis  to  himi 
Hath  he  seen  him  that  loves  him  not,  and  delights  not  in 
his  love'?  Halh  he  seen  him  that  quits  not  all  for  him, 
and  abandons  not  every  private  interest  to  espouse  his  1 
And  how  evidently  do  these  things  tend  to  quiet  and  com- 
pose the  soul!  Discontent  proceeds  frolTi  idolizing  thoughts 
of  ourselves  :  'tis  rooted  in  self-conceil,  in  self-dependence, 
self-love,  self-seeking,  all  which  despicable  idols  (or  that 
one  great  idol,  self,  thns  variously  served  and  idolized) 
one  sight  of  the  Divine  glory  would  confound  and  bring 
to  nothing.  The  sights  of  God  melt  the  heart,  break  it 
under  a  sense  of  sin,  and  hence  compose  it  to  a  meek, 
peaceful  humility;  but  the  discontented  spirit  is  an  un- 
broken, proud,  imperious  spirit.  The  sights  of  God  pu- 
rify the  soul,  refine  it  from  the  dross  of  this  vile  world, 
make  it  daily  aspire  to  a  conformity  unto  the  pure  and 
spiritual  nature  of  God.  But  a  discontented  spirit  is  a 
sensual,  terrene  spirit  ?  (for  what  but  such  objects  are  the 
usual  matter  of  most  men's  discontents  7)  taking  sensuality 
in  its  just  latitude,  'tis  a  low  dunghill  spirit,  fit  for  nothing 
but  to  rake  and  scrabble  in  the  dirt. 

I  insist  upon  this,  apprehending  (what  deserves  more 
lamentations  than  it  hath  observation)  that  too  many  an- 
nex a  profession  of  eminent  godliness  and  spirituality  to 
an  indulged  querulous,  impatient  temper  of  .spirit ;  join  a 
splendid  appearance  of  piety,  to  an  unreformed  perverse 
frowardness  ;  (whicli  agree  as  well  as  a  jewel  of  gold  to  a 
swine's  snout;)  nothing  pleascS them,  their  mercies  are  not 
worth  the  acknowledgment ;  their  afflictions  intolerable, 
not  to  be  borne.  They  fall  out  and  quarrel  with  all  occur- 
rences, actions,  events;  neither  man  nor  God  dolh  any 
thing  good  in  their  sight.  The  world  is  not  well  governed; 
nothing  falls  out  well  as  to  themselves.  What  can  po.ssi- 
bly  be  thought  on  more  repugnant  to  the  knowledge  of 
God,  the  grand  dusign  of  all  religion,  and  the  very  spirit 
of  the  Gospel,  than  this  temper'?  Which  way  do  these 
tend  and  aim,  but  lo  lead  souls  to  ble.s.scdness ;  to  bring 
them  into  a  peaceful,  happy,  satisfied  slate  and  frame  ■? 
And  must  we,  bccau.se  that  end  cannot  be  attained  here, 
therefore  go  the  quite  contrary  way  1  or  pretend  we  are 
going  to  heaven  with  our  hacks  turned  upon  it  ?  Sure  the 
discoveries  God  now  makes  of  himself  to  us,  and  by  which 
he  impresses  his  likeness  upon  his  own:  (though  they 
ultimately  design  our  satisfaction  and  blessedness  in 
heaven,  as  intermediate  thereunto;)  they  aim  at  the  bring- 
ing us  into  a  heaven  upon  earlli;  to  form  us  unto  a 
life  agreeable,  and  that  hiilh  analogy  with  that  of  heaven; 
unto  which  nothing  is  more  analogous  in  our  present  .state, 
than  that  peace  and  serenity  which  result  from  Divine 
knowledge  and  holiness;  nothing  more  inconsistent,  than 
0 1  Tim.  vi.  s. 


a  peevish,  fretful,  turbulent  spirit.  The  one  is  a  partici- 
pation of  a  bright  and  mild  light  from  heaven;  the  other, 
of  a  dark  and  raging  fire  from  hell.  'Tis  only  God's  face, 
his  glorious  likeness  reflected  on  our  souls,  that  shall  sa- 
tisfy hereafter,  and  make  heaven  heaven.  He  doth  not 
now  wholly  conceal  himself  from  us,  not  altogether  hide 
his  lace.  The  shining  of  the  same  face  (in  what  degree  he 
now  vouchsafes  it)  will  make  this  earth  a  heaven  too. 
One  glance  towards  him  may  transmit  a  lively  pleasant 
lustre  upon  our  spirits,f  they  looked  on  him,  and  were 
lightened.  And  we  live  in  the  expectation  of  clearer  and 
more  impressive  eternal  visions.  It  will  become  us  to  ex- 
press a  present  satisfiedness,  proportionable  to  our  present 
sights  and  expectations ;  and  to  endeavour  daily  to  see 
more,  and  to  be  more  like  God;  that  we  may  be  daily 
more  and  more  satisfied;  while  we  cannot  yet  attain,  lo 
be  making  gradual  approaches  towards  that  blessed  slate. 
By  how  much  any  have  more  of  the  vision  and  likene.'is 
of  God  in  their  jiresent  state,  so  much  they  approach 
nearer  unto  satisfaction. 

C.  Infer.  We  infer ;  The  love  ofGod  to  his  people  is  great, 
which  halh  designed  for  them  so  great,  and  even  a  satisfying 
good.  We  cannot  overlook  the  occasion  this  doctrine  gives 
us,  to  consider  and  contemplate  awhile  the  love  of  God.  If 
this  shall  be  the  blessedness  of  his  saints,  'tis  a  great  love 
that  shall  be  the  spring  and  source  of  it.  Two  things  here 
before  our  eyes  discover  the  greatness  of  his  love : — that  it 
designs  .satisfaction  to  the  persons  meant;  and — that  they 
shall  be  satisfied  with  the  Divine  vision  and  likeness. 

1.  It  designs  their  satisfaction.  This  is  as  far  as  love 
can  go.  'Tis  love  to  the  uttermost:  it  doth  not  satisfy  itself 
till  it  satisfies  them.  'Tis  love  to  spare  an  enemy,  to  relieve 
a  stranger;  but  to  satisfy  for  ever  them  that  were  both, 
this  sure  exceeds  all  the  wonted  measures  of  love.  Much 
love  is  shown  in  the  forgiveness  of  sin,  in  the  supply  of 
necessities;  but  herein  (as  the  apostle  speaks  in  another 
case)  is  the  love  of  God  perfected,  as  to  its  exercise:  it 
hath  now  perfectly  attained  its  end,  when  it  hath  not  left 
so  much  as  a  crtiving  desire,  not  a  wish  unsatisfied ;  the 
soul  cannot  say,  "  I  wish  it  were  better  ;  O  that  I  had  but 
this  one  Ihingmore  to  complete  my  happiness."  It  hath 
neither  pretence  nor  inclination  to  ihink  such  a  thought. 
Divine  love  is  now  at  rest.  It  was  travailling  (big  with 
gracious  designs)  before  ;  it  hath  now  delivered  itself  It 
would  rather  create  new  heavens  every  moment,  than  not 
satisfy ;  but  it  hath  now  done  it  lo  the  full ;  the  utmost 
capacity  of  the  soul  is  filled  up  ;  it  can  be  no  happier  than 
it  is.  This  is  love's  triumph  over  all  the  miseries,  wants, 
and  desiresof  alansui.shingsoul:  the  appropriate  peculiar 
glory  of  Divine  love.  If  all  the  excellencies  of  the  whole 
creation  besides  were  contracted  into  one  glorious  creature, 
it  would  never  be  capable  of  this  boast,  I  have  satisfied 
one  soul.  The  love  of  God  leaves  none  unsatisfied,  but 
the  proud  despisers  of  it.  Now  is  the  eternal  sabbath  of 
love.  Now  it  enters  into  rest,  having  finished  all  iis 
works;  it  views  them  over  now  with  delight,  for,  lo !  Ihey 
are  all  good :  its  works  of  pardon,  of  justification,  and  adop- 
tion ;  its  works  of  regeneration,  of  conversion,  and  sanc- 
lification;  its  establishing,  quickening,  comforting  works; 
they  are  all  good,  good  in  themselves,  and  in  this  their 
end,  the  salisfaction  and  repose  of  blessed  souls.  Now 
Divine  love  puts  on  the  crown,  ascends  the  throne,  and 
the  many  mvriads  of  glorified  spirits  fall  down  about  it 
and  adore ;  till  profess  to  owe  to  it  the  satisfying  pleasures 
they  all  enjoy.  AVho  can  consider  the  unspeakable  satis- 
faction of  tho.se  blessed  spirits,  and  not  also  reflect  upon 
this  exalted  greatness  of  Divine  love ! 

•2.  'Tis  again  great  love,  if  we  consider  wherewith  they 
shall  be  satisfied.  The  sight  and  participation  of  the  Di- 
vine glory,  his  face,  his  likeness,  his  represented  and  im- 
pressed glory.  There  mav  be  great  love  thai  never  uiider- 
talccs  nor  studies  to  satisfy  airthe  desires  of  the  persons 
we  cast  our  love  upon,  especially  where  nothing  will  satisfy 
but  high  and  great  matters.  The  love  of  God  knows  no 
difficulties  ;  nor  can  be  overset.  The  greater  the  perform- 
ance or  vouch.saf'emcnl,  the  more  suitable  lo  Divine  love. 
It  halh  resolved  lo  give  the  soul  a  plenary  satisfaction, 
perfectly  to  content  all  its  desires;  and  since  nothing  else 
can  do  It,  but  an  eternal  beholding  of  the  glorious  face  of 
f  Psal.  ixxiv.  5. 


Chap.  XIV. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


235 


the  Divine  Majesty,  and  a  transformation  into  his  own 
likeness,  that  shall  not  be  withheld.  Yea,  it  hath  created 
refined,  enlarged  its  capacity  on  purpose,  that  it  might  be 
satisfied  with  nothing  less.  Great  love  may  sometimes  be 
signified  by  a  glance ;  the  ofTered  view  of  a  willing  face. 
Thus  our  Lord  Jesus  invites  his  church  to  discover  her 
own  love,  and  answer  his,  Let  me  see  thy  face,  &c.  Cant, 
ii.  14.  Love  is  not  more  becomingly  expressed  or  gratified, 
than  by  mniual  looks,  uli  amor,  ibi  ocuhis.  How  great  is 
that  love  that  purposely  lays  aside  the  vail,  that  never 
turns  away  its  own,  nor  permits  the  aversion  of  the  behold- 
er's eye  throughout  eternity.  Now  we  see  in  a  glass ;  then 
face  to  face,  ai;  if  never  weary  of  beholding  on  either  part ; 
but  on  that  part  the  condescension  lies,  is  the  transcendant 
admirable  love.  That  a  generous,  beneficent,  the  other 
(till  it  be  satistied  here)  a  craving,  indigent  love.  And 
how  inexpressible  a  eonciescension  is  this !  Poor  wretches  ! 
many  of  whom,  possibly,  were  once  so  low,  that  a  strutting 
grandee  would  have  thought  himself  affronted  by  their 
look,  and  have  met  with  threatening  rebukes  their  over- 
daring  venturous  eye ;  lo,  now  they  are  permitted  (to  stand 
before  princes ;  that's  a  mean  thing)  to  feed  their  eyes  with 
Divine  glory,  to  view  the  face  of  God.  He  sets  them  be- 
fore his  face  for  ever.  And  that  eternal  vision  begets  in 
them  an  eternal  likene,ss ;  they  behold  and  partake  glory 
at  once,  that  their  joy  may  tie  full.  They  behold  not  a 
glorious  God  with  deforniied  souls  ;  that  would  render 
them  a  perpetual  abomination  and  tonnent  to  themselves. 
Love  cannot  permit  that  heaven  should  be  their  affiiclion  ; 
that  they  should  have  cause  toloathandbe  weary  of  them- 
selves in  that  presence.  It  satisfies  them,  by  clothing  and 
filling  them  with  glory ;  by  making  ihem  partake  of  the 
Divine  likeness,  as  well  as  behold  it.  'Tis  reckoned  a  great 
expression  of  a  complying  love,  but  to  give  a  picture; 
when  the  parties  loved  only  permit  themselves  to  view  in 
ainute  representation  a  vicarious  face.  This  is  much  more 
a  vital  image,  (as  before,)  God's  own  livingness  propagated 
in  the  soul ;  the  inchoation  of  it  is  called  the  Divine  love, 
the  seed  of  God.  What  amazing  love  is  this,  of  the  great 
God  to  a  worm !  not  to  give  over  till  he  have  assimilated 
it  to  his  oTiTi  glory ;  til!  it  appear  as  a  raj'  of  light  begotten 
of  the  Father  of  lights !  'Everyone,  saith  the  apos'le,  that 
doth  righteousness  is  born  of  him ;  and  then  it  follows, 
h  behold  what  manner  of  love — to  he  the  sons  of  God ;  to  be 
like  him,  to  see  him  as  he  is,  &c.  How  great  a  word  is  that 
(spoken  in  reference  to  our  present  s'ate) — i  to  make  us 
partakers  of  his  holiness.  And  (as  well  it  might)  'tis  in- 
stanced as  an  effect  and  argument  of  love,  (for  sure  chas- 
tening itself,  abstracted  from  that  end  of  it,  doth  not  import 
love,)  whom  the  Lord  loveth  he  chasteneth, — and  then  by 
and  by,  in  the  same  series  and  line  of  discour.se,  is  added, 
— to  make  us  partakers  of  his  holiness.  Love  nlwav";  cither 
suppose3similiiude,orintendsit;  and  issutficiently argued 
by  it  either  way.  And  sure,  the  love  of  God  cannot  be 
more  directly  expressed,  than  in  his  first  intending  to  make 
a  poor  soul  like  him,  while  he  loves  it  with  compassion ; 
and  then  imprinting  and  perfecting  that  likeness,  thai  he 
may  love  it  with  eternal  delight.  Love  is  here  the  first 
and  the  last,  the  beginning  and  end  in  all  this  business. 


CHAPTER  XIV. 


7.  Inference.  TliRt  since  tliis  blessedncsa  is  limited  to  a  qualitied  8ui)iect.  "  I 
in  rightcnusness."  the  unriglilenns  an'  ne«>33.iri)y  left  excluded.  S.  Inference. 
That  nshteousncss  is  no  vain  thing,  inMinuch  as  it  hath  so  happy  an  issue. 
and  ends  so  well. 


7.  Infer.  Considering  this  blessedness  is  not  common, 
but  limited  to  a  qualified  subject,  "  I  in  righteousness,"  a 
person  clothed  in  righteousness ;  it  evidentlv  follows,  the 
unrighteous  are  necessarily  excluded  and  shut  out,  can 
have  no  part  nor  portion  in  this  blessedness.  The  same 
thing  that  the  apostle  tells  us,  without  an  inference ;  "Know 
ye  not  that  the  unrighteous  shall  not  inherit  the  kingdom 
of  God,  &c.  Intimafing  that  to  be  a  most  confe.'ssed  known 
thing:  know  ye  nof!  is  it  possible  ye  can  be  ignorant  of 
this'?  The  natural  necessity  of  what  hath  been  here  in- 
ferred, hath  been  argued  already  from  the  consideration 
e  1  John  ii.  ull.  h  iii.  l.  i  Hcb.  .Tii. 


of  the  nature  of  this  blessedness.  The  legal  necessity  of 
it,  arising  from  the  Divine  will  and  law,  is  that  I  mainly 
intend  at  present.  By  such  a  necessity  also,  they  are  exclu- 
ded, who  by  God's  rule  (according  to  which  the  supreme 
judgment  must  be  managed)  shall  be  found  unrighteous; 
those  that  come  not  up  to  the  terms  of  the  gospel-covenant ; 
never  accepted  the  offers,  nor  submitted  to  the  commands 
of  it ;  and  that  hence  consequently  are  rairelated  to  Christ, 
and  rmimited  to  him;  no  way  capable  of  advantage  by  his 
most  perfect  and  all-sufficient  righteousness,  that  alone 
fully  answers  all  the  exactions  and  demands  of  the  cove- 
na:it  of  works  :  and  so,  who  are  at  last  foimd  unrighteouc 
hy  the  old  law  and  the  new,  the  law  both  of  the  Creator 
and  Redeemer  too.  There  is  the  same  necessity  these 
should  be  excluded,  as  that  God  should  be  just  and  true. 
The  word  is  gone  forth  of  his  mouth  in  righteousness,  and 
cannot  return.  He  did  not  dally  with  sinners,  when  he 
settled  those  constitutions,  whence  this  necessity  results. 
He  is  not  a  man,  that  he  should  lie  ;  nor  the  son  of  man, 
that  he  should  repent.  A  heathen  understood  so  much  of 
the  nature  of  God. 

I  have  thought  sometimes,  with  much  wonder,  of  the 
stupid  folly  of  unsanctified  hearts ;  they  are  even  con- 
founded in  their  o'rti  wishes ;  and  would  have  (in  order  to 
their  security)  they  know  not  what.  Were  the  question 
faithfully  put  to  the  very  heart  of  such  a  one,  What 
woiildst  thou  have  done  in  order  to  thy  eternal  safety  from 
Divine  wrath  and  vengeance  "?  would  not  ihe  answer  be,  O 
t!;a*.  God  would  re-cnll  tbo«e  severe  constitutions  he  nath 
made;  and  not  insist  so  strictly  on  what  he  hath  required 
in  the  gospel,  in  order  to  the  salvation  of  sinners.  But 
foolish  wretch  !  dost  thou  Ltiow  what  thou  sayest  1  woulJst 
thou  have  God  repeal  the  Gospel,  that  thou  mayst  be  the 
more  secure  ?  in  what  a  ca.se  art  thou  then  7  Hast  thou  no 
hope  if  the  gospel  stand  in  force  1  what  hope  wilt  thou  have 
if  it  do  not  i  Must  the  hopes  of  all  the  world  be  ruined  to 
e-tablish  thine  ]  and  yet  leave  Ihem  involved  in  the  com- 
mon ruin  too]  Wl-nf  but  the  gospel  gives  the  least  hope 
to  apostate  sinners  ?  There  is  now  hope  for  thee  in  the 
gospel-promise,  if  thou  return  to  God.  i-Let  the  wicked 
forsake  his  way,  and  the  unrighteous  man  his  thoughts ; 
and  let  him  turn  lo  the  Lord,  and  he  will  have  mercy  upon 
him ;  and  to  our  God,  and  he  will  abundantly  pardon.  I3ut 
take  awav  the  gospel,  and  where  art  thou'?  Were  it  pos- 
sible for  thee  to  repent,  and  become  a  new  man  ;  what  set- 
tles the  connexion  between  repentance  nnd  salvation,  but 
the  gospel-promise'!  Will  the  violated  law  of  works  ac- 
cept thv  repentance  in.stead  of  obedience?  Doth  it  not  ex- 
presslv  preclude  any  such  expectation  '?  Doth  it  give  any 
ground  lo  look  for  any  thing  but  death  after  sin  1  Thou 
must  therefore  fly  lo  the  Gospel,  or  yield  thyselflost.  And 
know,  it  con'nins  none  but  faithful  and  true  sayings,  that 
have  more  stability  in  them  than  the  foundations  of  heaven 
and  earth  :  therefore  expect  nothing  to  be  altered  for  thy 
sake.  The  gospel-constitution  was  settled  long  before 
thou  wast  born  :  thou  comest  too  late  with  thy  exceptions 
(if  thou  hadst  any)  against  it.  Remember  therefore  this  is 
one  of  the  uralterable  determinations  of  this  gospel,  with- 
out holiness  thou  shall  never  see  God,  or  (which  amounts 
to  the  same)  thou  canst  not  behold  his  face  but  in  right- 
eousness. "There  is  no  word  in  all  the  Bible  of  more  cer- 
tain truth  than  this.  In  this  also  how  apt  are  sinners  fool- 
ishly to  entansle  themselves  !  The  Gospel  is  Irue,  and  to 
be  believed,  till  they  meet  with  something  ihat  crosses 
them,  and  ?oes  against  the  hair,  and  then  they  hope  it  is 
not  so.  But  vain  man  !  if  once  thou  shake  the  truth  of  God, 
what  will  thou  stay  thyself  upon  '?  Is  God  true  when  he 
promises  1  and  is  he  not  as  true  when  he  threatens?  If 
that  be  a  true  saying,  "  Say  to  the  righteous,  it  shall  be 
well  wilh  him," — is  not  that  as  much  to  be  regarded, 
"Wo  to  the  wicked,  it  shall  be  ill  wilh  him'?  The  right- 
eousness of  the  righteous  shall  be  upon  him,  and  the  wick- 
edness of  the  wicked  shall  be  upon  him."  Are  not  these  of 
equal  autliority '?  If  thou  hadst  any  reason  to  hope  thou 
mayst  be  happy  though  thou  never  be  righteous  ;  is  there 
not  as  much  reason  to  fear  thou  mishtst  be  miserable 
though  thou  be ;  since  the  one  is  as  much  against  the  flat 
express  word  of  God  as  the  other'?  Let  not  thy  love  to  sin 
betray  thee  out  of  all  religion  and  thy  wits  together, 
a  1  Cor.  vi.  b  Isa.  Iv. 


336 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  XIV. 


Wherein  wilt  thou  believe  one  upon  the  bare  value  of  his 
word,  that  will  lie  to  Ihee  in  any  thing  1  Yea,  and  as  it  is 
the  same  authority  that  is  aflionled  in  every  command, 
whence  disobedience  to  one  is  a  breach  of  all ;  so  is  the 
same  veracity  denied  in  every  truth,  and  thedisbelief  of  one 
belies  all;  and  wilt  thou  believe  him  in  any  thing,  thou 
hast  proclaimed  a  liar  in  every  thing  1  Therefore,  so  little 
hast  thou  gained  by  disbelieving  the  divine  revelation  in 
this  thing,  that  thou  hast  brought  thyself  to  this  miserable 
dilemma;  If  the  word  of  God  be  false,  thou  hast  no  foun- 
dation of  any  faith  left  thee ;  if  it  be  true,  it  dooms  thee  to 
eternal  banishment  from  his  blessed  face,  while  thou  re- 
mainest  in  thy  unrighteousness.  It  will  not  be  thy  advan- 
tage then  to  disbelieve  this  gospel-record,  but  to  consider 
it,  and  take  it  to  heart ;  'twill  prove  never  the  less  true  at 
last,  for  that  thou  wilt  not  believe  it;  shall  thy  unbelief 
make  thetruthof  God  of  none  effect "!  Andif  Ihouwouldst 
hut  reasonably  consider  the  case,  methinks  thou  shouldst 
soon  be  convinced.  Since  thou  acknowledgest  (as  I  sup- 
pose thee  to  do)  that  there  are  two  states  of  men  in  the 
other  world,  a  state  of  blessedness,  and  a  state  of  misery ; 
and  two  sorts  of  men  in  this  world,  the  righteous  and  the 
unrighteous  ;  let  thy  reason  and  conscience  now  judge  who 
shall  be  allotted  to  the  one  state,  and  who  to  the  other. 
Sure,  if  tl.ou  acknowledge  a  righteous  Judge  of  all  to  the 
world,  thou  canst  not  think  he  will  turn  men  promiscu- 
ously into  heaven  or  hell  at  random,  without  distinction; 
much  less  canst  thou  be  so  absurd  and  mad,  as  to  think  all 
the  unrighteous  .shall  be  saved,  and  the  righteous  perish. 
And  then  what  is  left  thee  to  judge  but  that  which  I  am 
now  urging  upon  thee,  that  when  the  righteous  shall  be 
admitted  to  the  vision  of  God's  blessed  face,  the  unright- 
eous shall  be  driven  forth  into  outer  darkness. 

It  may  be  some  here  will  be  ready  to  say,  "  But  to  what 
purpose  is  all  this,  they  were  of  the  same  mind  before, 
and  cannot  think  that  any  one  would  ever  say  the  contra- 
ry." Nor  do  I  think  so  either ;  but  'tis  one  thing  not  to  be- 
lieve a  conclusion  to  be  true,  and  another  to  profess  a  con- 
trary belief;  and  one  thing  to  believe  a  conclusion,  ano- 
ther to  think  we  believe  it.  Men  often  knownottheirown 
minds.  In  practical  matters,  'tis  best  known  what  a  man's 
belief  is  by  his  practice:  for  when  any  profess  to  believe 
this  or  that  practical  truth,  relating  to  their  salvation,  if 
they  believe  it  not  practically,  i.  e.  with  such  a  belief  as 
will  command  their  suitable  practice,  it  matters  not  what 
belief  they  are  of,  or  whether  they  were  of  that  judgment 
or  no:  yea,  it  will  prove  in  the  issue  better  for  them  they 
had  been  of  another,  when  their  own  professed  belief  shall 
be  urged  against  them.  But  let  us  consider  a  little,  how  in 
practical  mailers  of  less  concernment  we  would  estimate  a 
man's  belief.  You  meet  a  traveller  upon  the  way,  who  tells 
you,  the  bridge  over  such  an  unpassable  river  is  broken 
"down,  and  that  if  vou  venture  you  perish  ;  if  you  believe 
him,  you  return  ;  if  you  hold  oil,  he  reasonably  concludes 
you  believe  him  not;  and  will  therefore  be  apt  to  say  to 
you,  if  you  will  not  believe  uieyou  may  make  trial.  Your 
physician  tells  you  a  di.sease  is  growing  upon  you,  that  in 
a  short  time  will  prove  incurable  a.nd  mortal,  hut  if  you 
presently  use  the  means  he  shall  prescribe,  'tis  capable  of 
an  easy  remedy;  how  would  you  yourself  have  your  be- 
lief of  your  phvsician  judgedof  in  this  easel  Would  you 
expect "tobe believed,  if  youshouldsay,  you  do  not  at  alldi.s- 
trust  your  physician's  integrity  and  judgment,  but  yet  you 
resolve  not  to  follow  his  directions ;  unless  you  would  have 
us  believe  loo,  that  vnu  are  weary  of  your  life,  and  would 
fain  be  rid  of  it1  There  is  no  riddle  or  mystery  in  this. 
How  ridiculous  would  men  make  themselves,  if  in  mat- 
ters of  common  eoncfrnment  they  should  daily  practise  di- 
rectly contrary  to  their  professed  belief?  How  few  would 
Believe  them  serious,  or  in  iheir  wilsl  But  however,  call 
this  believing,  or  what  you  will,  we  contend  not  about  the 
name;  the  belief  of  such  a  thing  can  no  further  do  you 
good,  you  can  be  nothing  the  better  for  it,  further  than  as 
it  engages  you  to  take  a  I'ourse  suitable  and  consequent  to 
sucha  belief  To  believe  that  there  is  a  hell,  and  run  ink) 
it;  that  unrighteousness  persisted  in  will  damn  you,  and 
yet  will  live  in  it.  To  what  purpose  is  it,  to  make  your 
boasts  of  this  faith  1  But  since  you  are  willing  to  call  this 
believing :  all  the  foregoing  reasoning  is  to  engage  you  to 
0  Job  XXXV. 


consider  what  you  believe.  Do  you  believe  that  unright- 
eousness will  be  the  death  of  your  soul ;  will  eternally  se- 
parate you  from  God,  and  the  presence  of  his  glory  1  and 
when  you  have  reasoned  the  matter  with  yourself,  you  find 
it  tobe  certainly  so:  should  not  'iich  a  thing  be  more 
deeply  pondered  i  The  bare  proposal  of  an  evident  truth 
commands  present  assent ;  but  if  I  further  bend  my  mind 
to  reason  out  the  same  thing  to  myself,  I  am  occasioned 
to  take  notice  of  the  grounds,  dependencies,  the  habitudes 
of  it,  what  it  rests  upon,  and  whither  it  tends,  and  thence 
more  discern  its  importance,  and  of  what  moment  it  is, 
than  I  should  have  done,  if  upon  first  view  I  had  assented 
only,  and  dismissed  it  my  thoughts.  And  yet  is  it  possi- 
ble, you  should  think  this  to  be  true,  and  not  think  it  a 
most  important  truth  1  Is  it  a  small  matter  in  your  ac- 
count, whether  you  shall  be  blessed  or  miserable  for  eveif 
whether  you  be  saved  or  perish  eternally  1  Or  is  it  consi- 
dered by  you,  according  as  the  weight  of  the  matter  re- 
quires, that  as  you  are  found  righteous  or  tmrighteous,  so 
will  it  everlastingly  fare  with  you  1 

You  may  possibly  say,  you  already  conclude  yourself 
righteous,  therefore  no  further  employ  your  thoughts  about 
it.  But  melhinks,  you  should  hardly  be  able  however  to 
put  such  a  thing  out  of  your  thoughts  ;  while  as  yet  the 
final  determination  is  not  given  in  the  case.  If  a  man  have 
a  question  yet  depending,  concerning  his  life  or  estate; 
though  his  business  be  never  soclear,he  will  hardly  forget 
it,  the  trial  not  being  j'et  past.  And  though  in  this  matter, 
yon  have  no  reason  to  suspect  error  or  corruption  in  your 
Judge,  (through  which  many  honest  causes  may  miscarry 
in  a  human  judicature  J  yet  have  you  no  reason  to  suspect 
yourself  7  If  the  Holy  Spirit  hath  assured  you,  it  hath  not 
stupifled  you;  but  as  you  have  then  the  less  of  fear,  you 
have  the  more  of  love  and  joy.  Therefore  you  will  not 
thence  mind  such  a  concernment  the  less,  but  with  the 
more  delight ;  and  therefore  also,  most  probably,  with  the 
more  frequency  and  intension.  What  a  pleasure  will  it 
be  to  review  evidences,  and  say,  Lo!  here  are  the  medi- 
ums by  which  I  make  out  my  title  to  the  eternal  inherit- 
ance. Such  and  such  characters  give  me  tne  confidence  to 
number  myself  among  God's  righteous  ones.  And  do  you 
lead  thnt  heavenly  raised  life  1  do  you  live  in  those  sweet 
and  ravishing  coniforls  of  the  Holy  Ghost,  that  may  bespeak 
vou  one  whom  he  hath  sealed  up  to  the  day  of  redemption? 
if  you  pretend  not  to  any  such  certainty,  but  rely  upon  your 
own  judgment  of  your  case  ;  are  you  sure  you  are  neither 
mistaken  in  the  notion  of  the  righteousness  required,  nor 
in  the  application  of  it  to  your  own  soul  1  Possibly,  you 
may  think  yourself,  because  in  your  ordinary  dealing  you 
wrong  no  inan,  (yourself  being  judge,)  a  very  righteous 
person.  But  evident  it  is,  when  the  Scripture  uses  this  term 
as  descriptive  of  God's  own  people,  and  to  distinguish  be- 
tween them  that  shall  be  saved  and  perish,  it  takes  it  in 
that  comprehensive  sense  before  explained.  And,  however, 
it  requires  at  least  much  more  of  thee,  under  otherexpres- 
sions,  as  thou  canst  hardly  be  so  ignorant  but  to  know. 
And  do  but  use  thy  reason  here  a  lillle,  and  demand  of 
thyself;  Is  he  to  be  accounted  a  righteous  person,  that 
thinks  it  fit  to  avoid  wronging  a  man,  but  mak'es  no  con- 
science at  all  of  wronging  God  1  More  particularly  :  Is  it 
righteous,  to  live  all  tliy  days  in  a  willing  ignorance  of  the 
Author  of  thy  being,  never  once  to  inquire,":  Where  is  God 
my  Maker  1  Is  it  righteous  to  forget  him  days  without 
number, not  to  have  him  from  day  today  in  all  thy  thoughts  1 
Is  it  righteous  to  estrange  thy.self  from  him,  and  live  as 
without  him  in  the  world,  while  Ihou  livest,  movest,  and 
ha,st  thy  being  in  him  7  not  to  glorify  him  in  Avhose  hands 
thy  breath  is  1  to  be  a  lover  of  pleasure  more  than  Godl  a 
worshipper,  in  thy  very  soul,  of  the  creature  more  than  the 
Creator  1  Is  it  righteous  to  harden  thy  heart  against  his 
fear  and  love  ?  to  live  under  his  power,  and  never  reve- 
rence it  ?  his  goodness,  and  never  acknowledge  it  1  to  af- 
front his  authoritv,  lo  belie  his  truth,  abuse  his  mercy,  im- 
pose upon  his  patience,  delV  his  justice ;  to  exalt  thy  own 
interest  a^iiinst  his;  the  trifling'petile  interest  of  a  silly 
worm,  against  the  great  all-comprehending  inlerest  of  the 
common  Lord  of  ail  the  world  1  to  cross  his  will,  to  do  thy 
own  1  to  please  thyself.tothedispleasingof  himl  Whence 
hadst  thou  thy  measures  of  justice,  if  this  be  just  1 


Chap.  XIV. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


237 


Again,  is  it  righteous  to  deny  the  Lord  that  bought  thee, 
to  neglect  that  great  salvation  which  he  is  the  author  of? 
And  whereas  he  came  to  bless  thee  in  turning  thee  from 
thine  iniquities,  wilfully  to  remain  still  in  an  accursed  ser- 
vitude to  smi  when  he  was  made  manifest  to  destroy  the 
works  of  the  devil,  still  to  yield  thyself  a  captive  at  his 
wiin  Whereas  he  died  that  thou  mightest  not  any  longer 
live  to  thyself,  but  to  him  that  died  for  thee,  and  rose 
again ;  and  that  he  might  redeem  thee  from  thy  vain  con- 
versation ;  and  that  thou  art  so  expressly  told,  that  such  as 
still  lead  sensual  lives,  mind  earthly  things,  have  not  their 
conversation  in  heaven,  are  enemies  to  the  cross  of  Christ. 
Is  it  no  unrighteousness,  that  in  these  respects  thy  whole 
life  should  be  nothing  else  but  a  constant  contradiction  to 
the  very  design  of  his  dying  1  a  perpetual  hostility,  a  very 
tilting  at  his  cross  ■?  Is  there  no  unrighteousness  in  thy 
obstinate  infidelity,  that  wickedly  denies  belief  to  his  glo- 
rious truths,  acceptance  of  his  gracious  offers,  subjection 
to  his  holy  laws'?  No  unrighteousness  in  thy  obstinate, 
remorseless  impenitency?  thy  heart  that  cannot  repent^ 
that  melts  not,  while  a  crucified  Jesus,  amidst  his  agonies 
and  dying  pangs,  cries  to  thee  from  the  cross,  O  sinner, 
enough,  thy  hard  heart  breaks  mine !  yield  at  last,  and  turn 
to  God.  Is  it  righteous,  to  live  as  no  way  under  law  to 
Christ  ■?  to  persist  in  actual  rebellion  against  his  just  go- 
vernment, which  he  died,  and  revived,  and  rose  again,  to 
establish  over  the  living  and  the  dead?  yea,  and  that 
while  thou.pretendest  thyself  a  Christian  1  In  a  word  :  Is 
it  righteous  to  tread  imder  foot  the  Son  of  God,  to  vilify 
his  blood,  and  despise  his  Spirit?  I?  this  the  righteous- 
ness that  thou  talkest  of?  Are  these  thy  qualifications  for 
the  everlasting  blessedness  1  If  thon  say,  thou  confessest 
thou  art  in  thyself,  in  these  several  respects,  altogether 
unrighteous,  but  thou  hopest  the  righteousness  of  Christ 
will  be  sufficient  to  answer  for  all ;  no  doubt  Christ's 
righteousness  is  abundantly  available  to  all  the  ends  for 
which  it  was  intended  by  the  Father  and  him ;  but  it  shall 
never  answer  all  the  ends  that  a  foolish,  wicked  heart  will 
fondly  imagine  to  itself 

In  short,  it  serves  to  excuse  thy  non-performance  of, 
and  stands  instead  of  thy  perfect  sinless  obedience  to,  the 
law  of  works;  but  it  serves  not  instead  of  thy  performance 
of  what  is  required  of  thee,  as  the  condition  of  the  gospel- 
covenant.  That  is,  it  shall  never  supply  the  room  of  faith, 
repentance,  regeneration,  holiness,  the  loving  of  Christ 
above  all,  and  God  in  him;  so  as  to  render  these  tmneces- 
sary,  or  salvation  possible  without  them.  There  is  not 
one  iota  or  tiltle  in  the  Bible,  that  so  much  as  intimates 
an  unregenerate  person,  an  unbeliever,  an  impenitent  or 
unholy  person,  shall  be  saved  by  Christ's  righteousness ; 
but  enough  to  the  contrarj-,  every  one  knows,  that  hath  the 
least  acquaintance  with  the  Scriptures.  Vain  man!  what, 
is  Christ  divided,  and  divided  against  himself;  Christ 
without  against  Christ  within  1  his  sufferings  on  the  cross 
and  foregoing  obedience,  against  his  Spirit  and  govern- 
ment in  the  soul  1  Did  Christ  die  to  take  away  the  neces- 
sity of  our  being  Christians  ?  And  must  his  death  serve 
not  to  destroy  sin  out  of  the  world,  but  Christianity'? 
Who  hath  taught  thee  so  wickedly  to  misunderstand  the 
design  of  Christ's  dying  1  And  when  the  Scripture  so 
plainly  tells  thee,  d  that  God  so  loved  the  world,  that  he 
gave  his  only-begotten  Son,  that  whosoever  belicveth  in 
him  should  not  perish,  but  have  everlasting  life;  and'  that 
he  became  the  author  of  eternal  salvation  to  them  that 
obey  him ;  yea,  and  that  he  will  come  in  flaming  fire 
to  take  vengeance  on  them  that  know  and  obey  him 
not;  what  should  induce  thee  to  think  thou  may  est  be 
saved  by  him,  whether  thou  believest  and  obeyest  or 
not  1  No,  if  ever  thou  think  to  see  God,  and  be  happy 
in  him,  thou  must  have  a  righteousness  in  thee  resembling 
his;  the  very  product,  the  thmg  wrought  in  the  work  of 
regeneration,  f  If  ye  know  that  he  is  righteous,  ye  know 
that  every  one  that  doeth  righteousness  is  born  of  him. 
Whereupon  follows  the  description  of  the  blessedness 


of  such  righteous  ones,  in  the   beginning  of  the  next 

chapter, They  are    sons they  shall  be  like,  Sec. 

So  that  in  a  word,  without  some  sight  of  God  here,  there 
is  no  seeing  him  hereafter;  without  some  likeness  to  him 
now,  none  hereafter.  And  such  as  are  destitute  of  that 
heart-conformity  to  the  gospel,  wherein  the  evangelical 
righteousness  stands,  are  so  far  from  it,  that  we  may  say 
to  them  as  our  Saviour  to  the  Jews,s  Ye  have  neither 
heard  his  voice,  nor  seen  his  shape,  i.  e.  you  have  never 
had  right  notion,  or  any  the  least  true  glimpse  of  him ; 
your  hearts  are  wholly  destitute  of  all  divine  impressions 
whatsoever. 

8.  Infer.  We  may  further  infer,  from  this  qualification  of 
the  subject  of  blessedness,  that  righteousness  is  no  vain 
thing.  That  is  not  in  vain,  that  ends  so  well,  and  hath  so 
happy  an  issue  at  last.  Scripture  tells  us,h  that  the  labour 
of  the  righteous  tendeth  to  life :  and  that  we  may  under- 
stand it  of  their  labour  as  they  are  righteous,  we  are  more 
plainly  told,  that  i  righteousness  tendeth  to  life ;  k  and  that 
to  them  that  sow  righteousness  shall  be  a  sure  reward. 
That  the  righteous  shall  shine  as  the  .sun  in  the  kingdom 
of  their  Father.  The  righteous  into  eternal  life,  i  And 
we  here  see  that  righteousness  ends  in  the  blessed  sight  of 
God's  glorious  face,  in  being  satisfied  with  the  Divine 
likeness.  Foolish  sinners  are  justly  upbraided  that  they 
spend  their  ■"  labour  for  that  which  satisfies  not ;  take 
much  pains  to  no  purpose.  Such  are  all  the  works  of  sin, 
toilsome,  fruitless :"  What  fruit  had  ye  of  those  things  (viz. 
which  ye  wrought  when  you  were  free  from  righteousness) 
whereof  ye  are  now  ashamed  ;  for  the  end  of  those  things 
is  death.  But  (it  follows)  being  now  made  free  from  sin, 
and  become  servants  to  God,  (which  is  paraphrased  above 
by  servants  to  righteousness,)  ye  have  your  fruit  unto  ho- 
liness, and  the  end  everlasting  life.  The  fruit  is  a  con- 
tinual increase  of  holiness,  a  growing  more  and  more  like 
God  ;  till  at  last  everlasting  life,  satisfaction  with  his  like- 
ness, do  crown  and  consummate  all. 

You  have  now  what  to  answer  lo  the  atheist's  profane 
query.  What  profit  is  it  to  serve  God '?  to  what  purpose 
to  lead  so  strict  and  precise  a  life  ?  You  may  now  see  to 
what  purpose  it  is  ;  and  whereunto  godliness  (which  right- 
eousness here  includes)  is  profitable,  as  having,  besides 
what  it  entitles  to  here,  the  promise  of  that  life  which  is 
to  come.  There  needs  no  more  to  discover  any  thing  not 
to  be  vain  (inasmuch  as  nothing  can  be  said  to  be  so, 
but  in  reference  to  an  end,  as  being  good  for  nothing)  than 
the  eviction  of  these  two  things : — that  it  aims  at  a  truly 
worthy  and  valuable  end;  and — that  its  tendency  thereto 
is  direct  and  certain.  In  the  present  case,  both  these  are 
obvious  enough  at  the  first  view.  For  as  to  the  former  of 
them:  all  iheworld  will  agree,  without  disputing  the  mat- 
ter, that  the  last  endof  man(j.  c.  which  he  ultimately  pro- 
pounds lo  himself)  is  his  best  good :  and  that  he  can  de- 
sign no  further  good  to  himself  than  satisfaction ;  nothing 
after  or  beyond  that:  and  what  can  afford  it,  if  the  vision 
and  participation  of  the  Divine  glory  do  not '?  As  to  the 
latter :  besides  all  that  assurance  given  by  Scripture-con- 
stitution to  the  righteous  man,  concerning  his  future  re- 
ward, let  the  consciences  be  consulted  of  the  most  besotted 
sinners,  in  any  lucid  interval,  and  they  will  give  their 
suffrage,  (Balaam,  that  so  earnestly  followed  the  reward 
of  unrighteousness,  not  excepted,)  that  the  way  of  right- 
eousness is  that  only  likely  way  to  happiness ;  and  would 
therefore  desire  to  die,  at  least,  the  righteous  man's  death, 
and  that  their  latter  end  should  be  like  his.  So  is  wisdom 
(I  might  call  it  righteousness  too;  the  wicked  man  is  the 
Scripture  fool,  and  the  righteous  the  wise  man)  justified 
not  by  her  children  only,  but  by  her  enemies  also.  And 
sure,  'tis  meet  that  she  should  be  more  openly  justified  by 
her  children,  and  that  they  learn  to  silence  and  repress 
those  mi.sgiving  thought'^ ;"  Surely  I  have  washed  my 
hands  in  vain,  &c. ;  and  r  be  steadfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as  they 
know  their  labour  is  not  in  vain  in  the  Lord. 


THE  BLESSEDNESS  OF  THE  RIGHTEOIJS. 


Chap.  XV. 


CHAPTER  XV. 

Two  other  inferencefl.  from  the  consideration  of  the  season  of  this  blesseOnefla : 
The  fonncr.  that  inasmuch  as  this  blessedness  Ls  not  attained  in  this  lite, 
the  present  happiness  of  saints  must  in  a  great  part  consist  in  hope.  The 
latter,  that  great  is  the  wisdom  and  sagacity  of  the  righteous  man,  which 
waives  a  present  temporary  happiness,  and  chooses  that  which  is  distant  and 
future. 

Inasmuch  as  the  season  of  this  blessedness  is  not  on  this 
side  the  grave,  nor  expected  by  saints  till  they  awake  ;  we 
may  further  infer, 

9.  Infer.  Ninthly,  That  their  happiness  in  the  meantime 
doth  very  much  consist  in  hope ;  or  that  hope  must  needs 
be  of  very  great  necessity  and  use  to  them  in  their  present 
state  for  their  comfort  and  support.  It  were  not  otherwise 
possible  to  subsist  in  the  absence  and  want  of  their  highest 
good,  while  nothing  in  this  lower  world  is,  as  to  kind  and 
nature,  suitable  to  their  desires,  or  makes  any  colourable 
overture  to  them  of  satisfaction  and  happiness.  Others 
(a.s  the  Psalmist  observes)  have  their  portion  in  this  life ; 
that  good,  which  as  to  the  species  and  kind  of  it,  is  most 
grateful  to  them,  is  present,  under  view,  within  sight ;  and 
(as  the  apostle")  Hope  that  is  seen  is  not  hope,  for  what  a 
man  seeth,  why  doth  he  yet  hope  for  it  1  But  those  whose 
more  refined  spirits,  having  received  the  first  fruits  of  the 
Holy  Spirit  of  God,  prompt  them  to  groan  after  something 
beyond  time,  and  above  this  sublunary  sphere  ;  of  them 
the  apostle  there  tells  us,  that  they  are  saved  by  hope. 
They  (as  if  he  should  say)  subsist  by  it ;  they  were  never 
able  to  hold  out,  were  it  not  for  their  hope ;  and  that  a 
hope  too,  beyond  this  life,  as  is  the  hope  of  a  Christian ; 
bif  in  this  life  only  we  had  hope  in  Christ,  &c.  The  hope 
of  a  Christian,  as  such,  is  suitable  to  its  productive  cause, 
llie  resurrection  of  Christ  from  the  dead  ;  begotten  to '  a 
lively  hope  by  the  resurrection,  &c.  Thence  is  it  the  hope 
of  a  renewed,  never-dying  life,  the  hope  of  a  blessed  im- 
mortality; whereof  Christ's  resurrection  was  a  certain 
argument  and  pledge. 

Indeed  the  new  creature  is,  nb  origine,  and  all  along,  a 
hoping  creature,  both  in  its  primum  and  its  forro  esse  : 
'■if,  conceived,  and  formed,  and  nursed  up  in  hope.  In 
1..-;  production,  and  in  its  progress  towards  perfection,  'tis 
manifestly  influenc  d  thereby.  In  the  first  return  of  the 
soul  to  God,  hope,  being  then  planted  as  a  part  of  the  holy, 
gracious  nature,  now  manifestly  discovers  itself;  when  the 
soul  begins  to  act,  (as  turning  after  the  reception  of  the 
Divine  influence  is  its  act,)  hope  insinuates  itself  into  (or 
induces  rather)  that  very  act.  Returning  is  not  the  act  of 
a  despairing,  but  hoping  soul.  'Tis  Gotl  apprehended  as 
reconcilable,  that  attracts  and  wins  it ;  while  he  is  looked 
upon  as  an  implacable  enemy,  the  soul  naturally  shuns 
him,  and  comes  not  nigh,  till  drawn  d  with  those  cords  of 
a  man,  the  bands  of  love.  While  it  says,  There  is  no  hope, 
it  says  withal,  (desperately  enough,)"  I  have  loved  stran- 
gers, and  after  them  will  I  go.  But  if  there  be  any  hope 
in  Israel,  concerning  this  thing:  if  it  can  yet  apprehend 
God  willing  to  forgive,  thenf  Let  us  make  a  covenant,  &c. 
This  presently  draws  the  hovering  soul  into  a  closure  and 
league  with  him.  And  thus  is  the  union  continued,  s  Un- 
steadfastness  in  the  covenant  of  God,  is  resolved  into  this 
not  setting  or  fixing  of  hope  in  him ;  or  (which  amounts  to 
the  .same)  setting  of  hope  in  God  is  directed  as  a  means  to 
h  steadfa-stness  of  spirit  with  him,  and  a  keeping  of  his 
covenant.  Revoliing  souls  are  encouraged  to  turn  to  the 
Lord  upon  this  consideration,  that  salvation  is  i  hoped  for 
in  vain  from  any  other ;  the  case  being  indeed  the  same  in 
all  afler-conversioiis  as  in  the  first.  God  as  multiplying  to 
pardon,  and  still  retaining  the  same  name,!!  The  Lord,  the 
Lord  gracious  and  merciful,  (wliich  name  in  all  the  ,seve- 
rals  that  compose  and  make  it  up,  is  in  his  Christ,)  invites 
back  to  him  1  he  bnckslidmg  sinner,  and  renews  his  thoughts 
of  returning.  And  so  is  he  afterwards  under  the  teachings 
of  grace,  led  nn  by  hope,  through  the  whole  course  of  re- 
ligion towards  the  future  glory.  Grace  appears,  teaching 
sinners  to  deny  ungodliness,  &c.  and  in  tnei  looking  for 
the  blessed  hope,  the  glorious  appearing  of  the  great  God, 


&c.  So  do  they  keep  themselves  in  the  love  of  God,  look- 
ing for  the  mercy  of  our  Lord  Jesus  Christ  unto  eternal 
life.  Thus  is  the  new  creature  formed  in  hope,  and  nour- 
ished in  hope  ;  and  if  its  eye  were  upon  pardon  at  first,  'tis 
more  upon  the  promised  glory  afterwards.  And  yet  that 
last  end  hath  in  a  degree  its  attractive  influence  upon  it, 
from  the  first  formation  of  it ;  'tis  even  then  taught  to  de- 
sign for  glory.  'Tis  begotten  to  the  lively  hope,  (where 
though  hope  be  taken  objectively,  as  the  apposition  shows 
of  the  following  words,  to  an  inheritance,  yet  the  act  is 
evidently  connoted ;  for  the  thing  hoped  for,  is  meant  imder 
that  notion,  as  hoped  for,)  and  its  whole  following  course 
is  an  aiming  at  glory;  a'"  seeking  glory,  honour,  immor- 
tality, &c.  Thus  is  the  workof.sanctification  carried  on;" 
He  that  hath  this  hopepurifieth  himself  Thus  are  losses 
sustained ;  °  The  spoiling  of  goods  taken  joyfully  through 
the  expectation  of  the  better  and  enduring  substance.  The 
most  hazardous  services  undertaken,  even  an  apostleship 
to  a  despised  Christ, — p  In  the  hope  of  eternal  life,  which 
God  that  cannot  lie  hath  promised.  All  difficulties  en- 
countered and  overcome,  while  the  "i  helmet  is  the  hope  of 
salvation.  All  worldly  evils  are  willingly  endured  ;  and  all 
such  good  things  (juitted  and  forsaken,  for  Christ's  sake  and 
his  elect's.  And  if  the  question  be  asked,  (as  it  was  once  of 
Alexander,  when  so  frankly  distributing  his  treasures 
among  his  followers,)  What  do  you  reserve  for  yourself  1 
The  resolved  Christian  makes  (with  him)  that  short  and 
brave  reply,  HOPE.  He  lives  upon  things  future  and  im- 
seen.  The  objects  any  one  converses  with  most,  and  in  which 
his  life  is  as  it  were  bound  up,  are  suitable  to  the  ruling 
principles  of  life  in  him.  ■■  They  that  are  after  the  flesh,  do 
■savour  the  things  of  the  flesh;  they  that  are  after  the  Spirit, 
the  things  of  the  Spirit.  The  principle  of  the  fleshly  life  is 
sense :  the  principle  of  the  spiritual  life  is  faith.  Sense  is 
a  mean,  low,  narrow,  mcomprehensive  principle,  limited  to 
a  point,  this  centre  of  earth,  and  ro  vCi.,  this  now  of  time ;  it 
can  reach  no  higher  than  terrene  things,  nor  further  than 
present  things  ;  so  brutish  is  the  life  of  him  that  is  ltd  by 
it ;  wholly  confined  to  matter  and  time.  But  the  righteous 
live  by  faith.  Their  faith  governs  and  maintains  their  life. 
They  steer  not  their  course  according  to  what  they  see,  but 
according  to  what  they  believe  :  and  their  daily  sustenance 
is  by  the  same  kind  of  things.  Their  faiili  influences  not 
their  actions  only,  but  their  comforts  and  enjo}Tnents. 
They  subsist  by  the  things  they  believe,  even  invisible  and 
eternal  things;  but  it  is  by  the  intervening  exercise  of  hope, 
whose  object  is  the  same.  The  apostle  having  told  us  from 
the  prophet,  that  the  >  just  shall  live  by  faith,  presently  sub- 
joins a  description  of  that  faith  they  live  by,  riz.  that  it  is 
I  the  substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen;  it  substantiates  and  realizes,  evidences 
and  demonstrates  those  glorious  objects,  so  far  above  the 
reach  and  .sphere  of  sense.  It  is  constantly  sent  out  to 
forage  in  the  invisible  regions  for  the  maintenance  of  this 
life ;  and  thence  fetches  in  the  provisions  upon  which  hope 
feeds,  to  the  strengthening  of  the  heart,  the  renewing  of  life 
and  spirits.  Our  inward  man,  (saiththe  apostle)"  is  renewed 
day  by  day;  while  wc  look,  or  take  aim  (which  is  next  in 
the  series  of  the  discourse,  for  the  intervening  verse  is  ma- 
nife.slly  parenthetical)  not  at  the  things  that  are  seen,  but 
at  the  things  that  are  not  seen;  for  the  things  that  are  seen 
are  temporal,  but  the  things  that  are  not  seen  arc  eternal. 
And  the  word  here  rendered  «  iooi  doth  plainly  signify  the 
act  of  hope  as  well  as  that  of  faith  ;  for  it  doth  not  import 
a  mere  intuition  or  beholding,  a  taking  notice  or  as.seniing 
only  that  there  are  such  things,  but  a  designing  or  scoping 
at  them  (wliich  is  the  very  word)  with  nn  appropriaiive 
eye ;  as  things  t  hat,  notwithstanding  their  distance,  or  what- 
soever imaginable  difficulty,  arc  hoped  lo  be  attained  lo  and 
enjoyed.  And  here  are  evidently  the  distinct  pans  of  faith 
and  hope  in  this  business;  faith,  upon  the  authority  and 
creditof  the  Divine  word  and  promise,  persuades  the  heart 
that  there  is  such  a  glorious  slate  of  things  reserved  for  the 
saints  in  general,  (faith  can  go  no  further,  for  the  wordof 
promise  goes  no  further,)  and  so  serves  instead  of  eyes  in 
the  Divine  light,  loview  those  glories;  or  it  presents  them 


a  Rom.  viii.  21 

b  1  Cor  XV.  19. 

c  1  Pet. 

d  Ho«.  xi. 

e  Jet.  ii. 

f  Ezra  I.  2,3. 

g  Psal.  Ixxviii. 
k  Exod.  xxxiv 

7. 13. 

h  Vcr.  10 

i  Jet,  iii.  ' 

6. 

ITit.  ii.  11, 12,13. 

m  Ron 

n  1  ,tnhn  iii,  3. 
n  I  Theas.  v.  8. 
s  Hah  ii   1. 
u  2  Cor.  iv.  18,  IS. 


I  Hob.  X.  3 
t  Hcb. 


Chap.  XV. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


239 


(as  so  many  substantial  realities,)  demonstrates  them,  sub- 
mits them  to  view,  -whence  hope  reaches  forth  to  them ; 
contends  against  and  triumphs  over  all  attending  difficul- 
ties, and  possesses  them ;  gives  the  soul  an  early  antici- 
pated fruition  of  them,  for  its  present  support  and  relief. 
So  that  it )'  rejoices  in  the  hope  of  the  glory  of  God.  It 
might  well  therefore  be  said,  I  had  fainted,  if  I  had  not 
believed,  or  who  can  express  how  sad  ray  case  had  been, 
if  I  had  not  believed  1  for  there  is  an  elegant  aposiopesis 
in  the  Hebrew  text,  the  words  "  I  had  fainted"  being  sup- 
plied in  the  translation.  If  I  had  not  believed,  what  had  be- 
come of  me  then  ■?  q.  d.  Inasmuch  as  faith  feeds,  as  it 
were,  those  hopes  which  mgre  immediately,  the  Lord  makes 
use  of,  for  the  strengthening  his  people's  hearts,  as  it  was 
intimated  in  the  following  words,  compared  with  Psal.  xxxi. 
24.  In  the  present  case;  faith  ascertains  the  heart  of  the 
truth  of  the  promises,  so  that  thus  the  soul  states  the  case 
to  itself  Though  I  have  not  walked  to  and  fro  in  those 
upper  regions,  nor  taken  a  view  of  the  heavenly  inheri- 
tance ;  though  I  have  not  been  in  the  third  heavens,  and 
seen  the  inefiable  glory ;  yet  the  gospel  revelation,  which 
hath  brought  life  and  immortality  to  light,  the  word  of  the 
eternal  God,  who  hath  told  me  this  is  the  state  of  things  in 
the  other  world,  cannot  but  be  true :  my  faith  may  therefore 
be  to  me  instead  of  eyes :  and  the  Divine  testimony  must 
supply  the  place  of  light :  both  together,  give,  methinks,  a 
fair  prospect  of  those  far  distant,  glorious  objects  which  I 
have  now  in  view.  Now  this  awakens  hope,  and  makes 
it  revive,  and  run  to  embrace  what  faith  hath  discovered 
in  the  promise  :  '  In  the  hope  of  eternal  life,  which  God 
that  cannot  lie  hath  promised.  'Tis  » the  word  of  God  that 
causes  the  soul  to  hope,  {i.  e.  believed,  for  disbelieved,  it 
signifies  nothing  with  it,)  and  that  not  only  as  it  contains 
a  narration,  but  a  promise  concerning  a  future  state.  I 
may  without  much  emotion  of  heart,  hear  from  a  travel- 
ler the  description  of  a  pleasant  countrj',  where  I  have  not 
been;  but  if  the  lord  of  that  country  give  me,  besides  the 
account  of  it,  an  assurance  of  enjoying  rich  and  ample 
possessions  there,  this  presently  begets  a  hope,  the  plea- 
sure whereof  would  much  relieve  a  present  distressed  es- 
tate ;  and  which  nothing  but  that  of  actual  possession,  can 
exceed.  That  'tis  not  more  so  with  us  here,  admits  of  no 
excuse.  Is  God  less  to  be  believed  than  a  man  1  Will 
we  deny  him  the  privilege  of  being  able  to  discover  his 
mind,  and  the  truth  of  things  credible,  which  we  ordina- 
rily allow  to  any  one  that  is  not  a  convicted  liar  "i  Christ 
expects  his  disciples  should  very  confidently  assure  them- 
selves of  the  preparations  made  for  them  in  another  world, 
upon  that  very  ground  alone,  that  he  had  not  told  them  the 
contrary  :  b  Let  not  your  hearts  be  troubled,  ye  believe  in 
God,  believe  also  in  me.  In  my  Father's  house  are  many 
mansions,  if  it  were  not  so,  I  would  have  told  you.  I  go 
to  prepare,  &c.  intimating  to  them,  they  ought  to  have 
that  opinion  of  his  plainness  and  sincerity,  as  never  to 
imagine  he  would  have  proselyted  them  to  a  religion  that 
should  undo  them  in  this  world,  if  there  were  not  a  suffi- 
cient recompense  awaiting  them  in  the  other,  but  he  would 
certainly  have  let  them  known  the  wor.st  of  their  case : 
much  more  might  he  expect,  they  should  be  confident 
upon  his  so  often  and  expressly  telling  them,  that  so  it  is. 
If  his  silence  might  be  a  ground  of  hope,  much  more  his 
word.  And  surely  so  groimded  a  hope  cannot  but  be  con- 
solatory' and  relieving  in  this  sad  interval,  till  the  awa- 
king hour. 

lb.  Infer.  Lastly,  Since  this  bles.sedness  of  the  righte- 
ous is,  as  to  the  season  of  it,  future,  not  expected  till  they 
awake,  we  may  infer,  that  'tis  great  wisdom  and  sagacity 
that  guides  the  righteous  men's  choice  ;  while  he  waves  a 
present  and  temporary,  and  chooses  this  future  and  ex- 
pected, blessedness.  'Tis  true,  that  philosophy  hath  been 
wont  to  teach  us,  that  choice  or  election  hath  no  place 
about  the  end,  because  that  is  but  one,  and  choice  always 
implies  a  competition.  But  that  very  reason  evinces,  that 
in  our  present  state  and  case,  choice  must  have  place  about 
the  end.  That  philosophy  might  have  suited  better  the 
state  of  innocent  Adam  ;  when  there  was  nothing  to  blind 
and  bribe  a  man's  judgment,  or  occasion  it  to  deliberate 

V  Rom.  V.  2.  xii.  12.    Pi    ■ 
b  John  siv.  1,2. 
d  Josh.  uiv.  15. 


about  the  supreme  end,  (then  it  might  be  truly  said,  deli- 
beration itself  was  a  defection,)  nor  to  pervert  and  misin- 
clme  his  will ;  and  so  its  action,  m  proposing  its  end, 
would  be  simple  intention,  not  choice.  But  so  hath  the 
apostacy  and  sin  of  man  blinded  and  befooled  him,  that  he 
is  at  a  loss  about  nothing  more  than  what  is  the  chief  good. 
And  though  St.  Augustine  ■=  reduce  Varro's  two  hundred 
and  eighteen  differing  sects  about  it  to  twelve,  that's  enough 
to  prove  (but  daily  experience  doth  it  more  convincing- 
ly, and  sadly)  a  real,  though  most  unjust  competition. 
Therefore  a  sinner  can  never  be  blessed  without  choosing 
his  blessedness ;  and  therein  it  highly  concerns  him  to 
choose  aright,  and  that  a  spirit  of  wisdom  and  counsel 
guide  his  choice.  While  man  had  not  as  yet  fallen,  to  de- 
liberate whether  he  should  adhere  to  God  or  no,  was  a 
gradual  declension,  the  very  inchoation  of  his  fall ;  but 
having  fallen,  necessity  makes  that  a  virtue  which  was 
a  wickedness  before.  There  is  no  returning  to  God 
without  considering  our  ways.  The  .so  much  altered 
state  of  the  case,  quite  alters  the  nature  of  the  thmgs. 
It  was  a  consulting  to  do  evil  before  ;  now  to  do  good. 
And  hence  also,  J  choosing  the  Lord  to  be  our  God,  be- 
comes a  necessary  duty.  Which  is  to  make  choice  of  this 
very  blessedness,  that  consists  in  the  knowledge,  likeness, 
and  enjoyment  of  him.  And  now,  inasmuch  as  this  bless- 
edness is  not  fully  attained  by  the  longing  soul,  till  time 
expire  and  its  eternity  commence  ;  here  is  a  great  disco- 
very of  that  wisdom  which  guides  this  happy  choice.  This 
is  great  wisdom  in  prospection ;  in  taking  care  of  the  future ; 
and  at  how  much  the  further  distance  one  can  provide,  so 
much  the  greater  reputation  of  wisdom  is  justly  acquired 
to  him ;  yea,  we  seem  to  place  the  sum  of  practical  wisdom 
in  this  one  thing,  while  we  agree  to  call  it  providence,  un- 
der the  contracted  name  of  prudence.  The  wise  man  makes 
it  at  least  an  evidence  or  part  of  wisdom,  when  he  tells  us" 
the  prudent  foreseeth,  &c.  The  righteous  man  so  far  ex- 
cels in  this  faculty,  as  that  his  eye  looks  through  all  the 
periods  of  time,  and  penetrates  into  eternity,  recommends 
to  the  soul  a  blessedness  of  that  same  stamp  and  alloy,  that 
will  endure  and  last  forever.  It  will  not  content  him  to  be 
happy  for  an  hour,  or  for  any  space  that  can  have  an  end; 
after  which  it  shall  be  possible  to  him  to  look  back  and 
recount  with  himself  how  happy  he  was  once:  nor  is  he 
so  much  solicitous  what  his  present  state  be,  if  he  can  but 
find  he  is  upon  safe  terms  as  to  his  future  and  eternal  state. 
As  for  me,  saith  the  Psalmist,  (he  herein  sorts  and  severs 
himself  from  them  whose  portion  was  in  this  life,)  '  I  shall 
behold— I  shall  be  satisfied,  when  I  awake ;  he  could  not 
say  it  mas  well  with  him,  but  shall  be,  q,  d.  Let  the  purblind, 
short-sighted  sensualist  embrace  this  present  world,  who 
can  see  no  further :  let  me  have  my  portion  in  the  world 
to  come;  may  my  soul  always  lie  open  to  the  impression 
of  the  powers  of  the  coming  world  ;  and  in  this,  so  use 
every  thing  as  to  be  under  the  power  of  nothing.  What 
are  the  pleasures  of  sin,  that  are  but  for  a  season  ;  or  what 
the  sufferings  of  this  -iww,  this  moment  of  affliction,  to 
the  glory  that  shall  be  revealed,  to  the  exceeding  and  eter- 
nal glory  ■?  He  considers,  patient  afflicted  godliness  will 
triumph  at  last,  when  riotous  raging  wickedness  shall  la- 
ment for  ever.  He  may  for  a  time  weep  and  mourn,  while 
the  world  rejoices;  he  may  be  sorrowful,  but  his  sorrow 
shall  be  turned  into  joy,  and  his  joy  none  shall  take  from 
him.  Surely  s  here  is  wisdom ;  this  is  the  wisdom  that  is 
from  above,  and  tends  thither.  This  is  to  be  wise  unto 
salvation.  The  righteous  man  is  a  judicious  man  ;  he 
hath  in  a  measure  that  judgment  (wherein  the  apo.stle 
prays  the  Philippians  might  h  abound)  to  approve  things 
that  are  excellent,  and  accordingly  to  make  his  choice. 
This  is  a  sense  (little  thought  of  by  the  aiuhor)  wherein 
that  sober  speech  of  the  voluptuous  philosopher  is  most 
certainly  true,  ■  A  man  cannot  live  happily,  without  living 
wisely.  No  man  shall  ever  enjoy  the  eternal  pleasures 
hereafter,  that  in  this  acquits  not  himself  wisely  here,  even 
in  this  choosing  the  better  part,  that  shall  never  be  taken 
from  him.  In  this  the  plain  righteous  man  outvies  the 
greatest  sophies,  the  scribe,  the  disputer,  the  politician,  thr. 
prudent  mammonist,  the  facete  wit ;  who,  in  their  several 


S40 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chip.  XVI. 


kinds,  all  think  themselves  highly  to  have  merited  to  be 
9.ccoimted  wise  :  and  that  this  point  of  wisdom  should  es- 
cape their  notice,  and  be  the  principal  thing  with  him,  can 
be  resolved  into  nothing  else  btit  the  Divine  good  pleasure ! 
In  this  contemplation  our  Lord  Jesus  Christ  is  said  to  have 
rejoiced  in  spirit,  (it  even  put  his  great  comprehensive  soul 
into  an  ecstacy,)  k  Father  I  thank  thee,  Lord  of  heaven  and 
earth,  that  thou  hast  hid  these  things  from  the  wise  and 

Erudent,  and  revealed  them  to  babes;  even  so  Father, 
ecause  it  pleased  thee  !  Here  was  a  thing  lit  to  be  reflect- 
ed on,  as  a  piece  of  Divine  royalty  ;  a  part  worthy  of  the 
Lord  of  heaven  and  earth.  And  what  serious  spirit  would 
it  not  amaze,  to  weigh  and  ponder  this  case  awhile ;  to 
see  men  excelling  in  all  other  kinds  of  knowledge,  so  far 
excelled  by  those  they  most  contemn,  in  the  highest  point 
of  wisdom  ;  such  as  know  how  to  search  into  the  most  ab- 
struse mysteries  of  nature ;  that  can  unravel,  or  see  through 
the  most  perplexed  intrigues  of  state ;  that  know  how  to  save 
their  own  stake,  and  secure  their  private  interest  in  what- 
soever times ;  yet  so  little  seen,  (often,  for  not  many  wise) 
in  the  matters  that  concern  an  eternal  felicity !  It  puts  me 
in  mind  of  what  I  find  observed  by  some,  the  particulaT 
madiiess,  (a  dementia  quo  ad  /loc,)  as  'tis  called  ;  when  per- 
sons, in  every  thing  else,  capable  of  sober,  rational  dis- 
course, when  you  bring  them  to  some  one  thing,  (that  in 
reference  to  which  they  became  distempered  at  hrst)  they 
rave  and  are  perfectly  mad.  How  many  that  can  tnanage 
a  discourse  with  great  reason  and  judgment  about  other 
matters,  who,  when  you  come  to  discourse  with  them 
about  the  affairs  of  practical  godliness,  and  which  most 
directly  tend  to  that  future  stale  of  blessedness,  they  are 
as  at  their  wit's  end,  know  not  what  to  say;  they  savour 
not  those  things  I  These  are  things  not  understood,  but  by 
such  to  whom  it  is  given ;  and  surely  that  given  wisdom  is 
the  most  excellent  wisdom.  Sometimes  God  doth,  as  it 
were,  so  far  gratify  the  world,  as  to  speak  their  own  lan- 
guage, and  call  them  wise  that  affect  to  be  called  so,  and 
that  wisdom  which  they  would  fain  have  go  under  that 
name  ;  Moses,  it  is  said,  was  skilled  in  all  the  i  wisdom  of 
Egypt,  &c.  But  at  other  times  he  expressly  calls  those 
wise  men  fools,  and  their  wisdom,  folly  and  madness  ;  or 
annexes  some  disgraceful  abject  for  distinction  sake;  or 
appliestho.se  appellatives  ironically,  and  in  manifest  deri- 
sion. No  doubt,  but  any  such  person  as  was  represented 
in  the  parable,  would  have  thought  himself  to  have  done 
the  part  of  a  very  wise  man,  in  eniertaining  such  delibe- 
ration and  resolves,  as  we  find  he  had  there  with  himself 
How  strange  was  that  to  his  ears,  "<  Thou  fool,  this  night 
shall  they  require  thy  soul,  &c.  Their  wisdom  is  some- 
times said  to  be  foolish;  or  else  called  the  wisdom  of  the 
flesh,  or  fleshly  wisdom;  said  to  be  earthly,  sensual,  devil- 
ish ;  they  are  said  to  be  wise  to  do  evil ;  while  to  do  good 
they  have  no  understanding  ;  they  are  brought  sometimes 
as  it  were  upon  the  stage  with  their  wisdom,  to  be  the 
matter  of  Divine  triumph ;  where  is  the  wise  t  and  that 
which  they  account  foolishness  is  made  to  confound  their 
wisdom.  And  indeed  do  they  deserve  to  be  thought  wise, 
that  are  so  busily  intent  upon  momentary  trifles,  and  trifle 
with  eternal  concernments  t  that  prefer  vanishing  shadows 
to  the  everlasting  glory  ■?  that  follow  lying  vanities,  and 
forsake  their  own  mercies'!  Yea,  will  they  not  cea.se lo  be 
wise  in  their  own  eyes  also,  when  they  see  the  issue,  and 
reap  the  fruits  of  their  foolish  choice  t  when  they  find  the 
happine-ss  they  preferred  before  this  eternal  one  is  quite 
over  ;  and  nothing  remains  to  them  of  it,  but  an  afllictivo 
remembrance  1  that  the  torment  they  were  told  would  fol- 
low, is  but  now  beginning,  and  without  end"!  when  they 
hear  from  the  mouth  of  their  impartial  Judge,  Remember, 
you  in  your  life-lime  had  your  good  things,  and  my  faith- 
ful servants  their  evil;  now  they  must  be  comforted,  and 
you  tormented  1  when  they  are  told,  "  you  have  received 
the  consolation  ;  you  were  full,  ye  did  laugh,  now  you  must 
pine,  and  mourn,  and  weepi  Will  they  not  then  be  a.s 
ready  to  befool  themselves,  and  say  as  they,  "See,  those 
(righteous  ones)  are  they  whom  we  sometimes  had  in  de- 
rision, and  for  a  proverb  of  reproach:  we  fools  counted 
their  life  madness,  and  that  their  endwas  without  honour ; 
but  now,  how  are  they  numbered  among  the  sons  of  God, 


k  Luke  X 

.  Jl. 

1  Acls  vii  » 

ID  Luke  I 

i.m. 

n  Lukni 

I.  M,gB. 

o  Wi»d.  V. . 

.  *c. 

p  1  Cor. 

.SI. 

and  their  lot  is  among  the  saints  t  They  that  were  too  wise 
before,  to  mind  so  mean  a  thing  a.s  religion  (p  the  world 
through  wisdom  knew  not  God ;  strange  wisdom !)  that 
could  so  wisely  baffle  conscience,  and  put  fallacies  upon 
their  own  souls ;  that  had  so  ingenious  shifts  to  elude  ■■ 
conviction,  and  divert  any  serious  thought  from  fa-stenine 
upon  their  spirits ;  that  were  wont  so  slyly  to  jeer  holi- 
ness, seemed  as  they  meant  to  laugh  religion  out  of  coun- 
tenance ;  ithey  will  now  know,  that  a  circumspect  walk- 
ing, a  faithful  redeeming  of  time,  and  improving  it  in  or- 
der to  eternity,  was  to  do,  not  as  fools,  but  as  wise;  and  be- 
gin to  think  of  themselves,  now  at  last,  as  all  wise  and  sn- 
ber  men  thought  of  them  before. 


CHAPTER  XVI. 

Tlie  .=!econ(t  general  fiead  of  ttie  improvement  or  use  of  the  doctrine  propound- 
ed from  the  text,  containing  certain  rules  or  prescriptions  of  duty  connatural 
thereto.  1.  That  we  settle  in  our  minds  the  true  notion  of  this  blessedness. 
2.  That  we  compare  the  temper  of  our  own  spirits  with  it,  and  labour  thence 
to  discern  whether  we  may  lay  claim  to  it  or  no. 

Thus  far  we  have  the  account  of  the  truths  to  be  con- 
sidered and  weighed  that  have  dependence  on  the  doctrine 
of  the  text. 

Next  follow  the  duties  to  be  practised  and  done  in  refer- 
ence thereto,  which  I  shall  lay  down  in  the  ensuing  rules 
or  prescriptions. 

1.  That  we  admit  and  settle  the  distinct  notion  of  this 
blessedness  in  our  own  minds  and  judgments ;  that  we  fix 
in  our  own  souls  apprehensions  agreeable  t-o  the  accoimt 
this  scripture  hath  given  us  of  it.  This  is  a  counsel  lead- 
ing and  introductive  to  the  rest ;  and  which  if  it  obtain 
with  us,  will  have  a  general  influence  upon  the  whole 
course  of  that  practice  which  the  doctrine  already  opened 
calls  for.  As  our  apprehensions  of  this  blessedness  are 
more  distinct  and  clear,  it  may  be  expected  more  pow&r- 
fuUy  to  command  our  hearts  and  lives.  Hence  it  is,  in 
great  part,  the  .spirits  and  conversations  of  Christians  have 
so  little  savour  and  appearance  of  heaven  in  them.  We 
rest  in  some  general  and  confused  notion  of  it,  in  which 
there  is  little  either  of  efficacy  or  pleasure;  we  descend 
not  into  a  particular  inquiry  and  consideration  what  it  is. 
Our  thoughts  of  it  are  gloomy  and  obscure ;  and  hence 
it  is  our  spirit  is  naturally  listless  and  indiflerent  towards 
it,  and  rather  contents  itself  to  sit  still  in  a  region  all  light- 
some round  about,  and  among  objects  it  hath  somepresent 
acquaintance  wiih,  than  venture  itself  forth  as  into  a  new 
world  which  it  knows  but  little  of  And  hence  our  lives 
are  low  and  carnal ;  they  look  not  as  though  we  were 
seeking  the  heavenly  country;  and  indeed  who  can  be  in 
good  earnest  in  seeking  after  an  unknown  state  !  This 
is  owing  to  our  negligence  and  infidelity.  The  blessed 
God  hath  not  been  shy  and  reserved ;  hath  not  hidden  or 
concealed  from  us  the  glory  of  the  other  world;  nor  locked 
up  heaven  to  us ;  nor  left  us  to  the  uncertain  guesses  of 
our  own  imagination,  the  wild  fictions  of  an  unguided 
fancy ;  which  would  have  created  us  a  poetical  heaven 
only,  and  have  mocked  us  with  false  elysiums :  but  though 
much  be  yet  within  the  vail,  he  hath  been  liberal  in  his 
discoveries  to  us.  Life  and  immortality  are  brought  to 
light  in  the  gospel.  The  future  blessedness  (though  some 
refined  heathens  have  had  near  guesses  at  it)  is  certainly 
apprehensible  by  the  measure  only  of  God's  revelation  of 
it ;  for  who  can  determine,  with  certainty,  of  the  efiects 
of  Divine  good  pleasure  ('tis  your  Father's  good  pleasure 
to  give  you  a  kingdom  1)  Who  can  tell  beforehand  what 
so  free  and  boundless  goodness  will  do,  further  than  as 
he  himself  discovers  it  1  The  discovery  is  as  free  as  the 
donation.  The  things  "  that  eye  hath  not  seen,  and  ear  not 
heard,  and  which  have  not  entered  into  the  heart  of  man, 
God  hath  revealed  to  us  by  his  Spirit;  and  it  follows,  ver. 
1-2.  We  have  received  the  spirit  of  God,  that  we  might 
know  llie  things  freely  given  us  of  God.  The  Spirit  is  both 
the  pniH-iplc  of  the  external  icvclation,  as  having  inspired 
the  Scriptures  which  l'ore^how  this  glory,  and  of  tlie  inter- 
nal revelaticm  also,  to  enlighten  blind  minds  that  would 
otherwise  (/luajmi^Eir)  never  be  able  to  discover  things  at  so 


Chap.  XVI. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


S41 


great  a  distance,  see  afar  off;  therefore  called  the  spirit  of 
wisdom  and  revelation,  by  which  t  the  eyes  of  the  under- 
standing are  enlightened  to  know  the  hope  of  that  calling, 
and  the  riches  of  the  glory  of  his  inheritance  among  the 
saints,  as  the  cv  there  is  most  fitly  to  be  rendered. 

But  this  internal  discovery  is  made  by  the  mediation 
and  interveniency  of  the  external;  therefore  having  that 
before  our  eyes,  we  are  to  apply  our  minds  to  the  study  and 
consideration  of  it ;  and  in  that  way  to  expect  the  free 
illumination  of  the  Holy  Spirit.  In  the  meantime  we  must 
charge  our  ignorance,  and  the  darkness  of  our  cloudy 
thoughts,  touching  these  things,  upon  our  carelessness, 
that  we  do  not  attend;  or  our  incredulity,  that  we  will 
not  believe  what  God  hath  revealed  concerning  them  :  'tis 
therefore  a  dutiful  attention,  and  reverential  faith,  that  must 
settle  and  fix  the  notion  of  this  blessedness.  If  we  will 
not  regard  nor  give  credit  to  what  God  hath  discovered 
concerning  it,  we  may  sit  still  in  a  torpid,  disconsolate 
darkness,  which  we  ourselves  are  the  authors  of,  or  (which 
is  no  less  pernicious)  compass  ourselves  with  sparks  beaten 
out  of  our  own  forge,  walk  in  the  light  of  our  own  fire, 
cheat  our  souls  with  the  fond  dream  of  an  imagined 
heaven,  no  where  to  be  fotmd,  till  we  at  length  lie  down 
in  sorrow.  How  perverse  are  the  imaginations  of  men 
in  this  (as  in  reference  to  the  way,  so)  in  respect  of  the 
end  also;  for  as  they  take  upon  theiii  to  fancy  another  way 
to  happiness  quite  besides  and  against  the  plain  word  of 
God ;  so  do  they  imagine  to  themselves  another  kind  of 
happiness,  such  as  shall  gratify  only  their  sensual  desires ; 
a  Mahometan,  indeed  a  fool's,  paradise ;  or  at  best  'tis  but 
a  negative  heaven  ;  they  many  times  entertain  in  their 
thoughts  (of  which  their  sense  too  is  the  only  measure)  a 
slate  wherein  nothing  shall  otfend  or  incommode  the  flesh ; 
in  which  they  shall  nor  hunger,  not  thirst,  nor  feel  want : 
and  when  they  have  thus  stated  the  matter  in  their  own 
thoughts,  we  cmnot  beat  them  out  of  it,  but  that  they  desire 
to  go  to  heaven;  (i-iz.  the  heaven  of  their  own  making;) 
when,  did  they  conceive  it  truly  and  fully,  they  would  find 
their  hearts  to  abhor  from  it,  even  as  hell  itself.  Therefore 
here  we  should  exercise  an  authority  over  ourselves,  and 
awaken  conscience  to  its  proper  work  and  business  ;  and 
demand  of  it.  Is  it  not  reasonable  these  divine  discoveries 
should  take  place  with  me  "i  hath  not  God  spoken  plainly 
enough  t  why  should  my  heart  any  longer  hang  in  doubt 
with  me,  or  look  wishly  towards  future  glory,  as  if  it  were 
an  imcouth  thing  1  or  is  it  reasonable  to  confront  my  own 
imaginations  to  his  discoveries'?  Charge  conscience  with 
the  duty  it  owes  to  God  in  such  a  case ;  and  let  his  reve- 
lations be  received  with  the  reverence  and  resignation  which 
they  challenge;  and  in  them  study  and  contemplate  the 
blessedness  of  awakened  souls ;  till  you  have  agreed  with 
yourself  fully  how  to  conceive  it.  Run  over  every  part  of 
it  in  your  thoughts ;  view  the  several  divine  excellencies 
which  you  are  hereafter  to  see  and  imitate ;  and  think 
what  every  thing  will  contribute  to  the  satisfaction  and 
contentment  of  your  spirits.  This  is  a  matter  of  unspeak- 
able consequence.  Therefore,  to  be  as  clear  as  is  possible, 
you  may  digest  what  is  recommended  to  you  in  these  more 
particular  directions. 

1.  Resolve  with  yourselves,  to  make  the  divine  reve- 
lation of  this  blessedness  the  prime  measure  and  reason 
of  all  your  apprehensions  concerning  it.  Fix  that  purpose 
in  your  own  hearts,  so  to  order  all  your  conceptions  about 
It,  that  when  you  demand  of  yourselves,  what  do  I  con- 
ceive of  the  future  blessedness  1  and  why  do  I  conceive 
so  1  the  divine  revelation  may  answer  both  the  questions. 
I  apprehend  what  God  hath  revealed,  and  because  he  hath 
so  revealed.  The  Lord  of  heaven  sure  best  understands 
it,  and  can  best  help  us  to  the  understanding  of  it.  If  it 
be  said  of  the  'origin  of  this  world,  in'rci  rooC/ui',  it  may 
much  more  be  said  of  the  state  of  the  other,  we  under- 
stand it  by  faith :  that  must  inform  and  perfect  our  intel- 
lectuals in  this  matter. 

2.  Therefore  reject  and  sever  from  the  notion  of  this 
blessedness,  whatsoever  is  alien  to  the  account  Scripture 
gives  us  of  it.  Think  not  that  sensual  pleasure,  that  a 

b  Eph.  i.  17.  c  Heb.  ri.  3. 

d  ^v^riv  fltoif  Sv^^f?  6t  0£oiy  0  ovvcxc^i  6ttKwi  cavrot^  ttiv  cavrov  ipvxrjv 
aptoKOfiEvrjii  ficvTC  rotf  ajrovEiiofitvoti :  iroiovaav  6c  oaa  0ov\cTat  o  ^ai^ijiv, 
•V  warci)  irpos-aTTiVfbc.—oVTOi  is  e^iv  ckctov  vovi  xat  Xoyoi.  Marc.  Ant.  1. 5. 


liberty  of  sinning,  that  an  exemption  from  the  divine 
dominion,  distance  and  estrangedness  from  God  (which  by 
nature  you  wickedly  affect)  can  have  any  ingrediency  into, 
or  consistency  with,  this  state  of  blessedness. 

3.  Gather  up  into  it  whatsoever  you  can  find  by  the 
Scripture-discovery  to  appertain  or  belong  thereto.  Let 
your  notion  of  it  be  to  your  uttermost,  not  only  true,  but 
comprehensive  and  full,  and  as  partix-ular  and  positive,  as 
God's  revelation  will  warrant :  especially  remember  'tis  a 

piritual  blessedness,  that  consists  in  the  refining  and  per- 
fecting of  your  spirits  by  the  vision  and  likeness  of  the 
holy  God,  and  the  satisfying  of  them  thereby  for  ever. 

4.  Get  the  notion  of  this  blessedness  deep  imprinted 
in  your  minds;  so  as  to  abide  with  you,  that  you  may  not 
be  always  at  a  loss,  and  change  your  apprehensions  every 
time  you  come  to  think  of  it.  Let  a  once  well-formed 
idea,  a  clear,  full  state  of  it  be  preserved  entire,  and  be  (as 
a  lively  image)  always  before  your  eyes,  which  you  may 
readily  view  upon  all  occasions. 

2.  Rule.  That  having  well  fixed  the  notion  of  this  blessed- 
ness in  your  minds,  you  seriously  reflect  upon  yourself,  and 
compare  the  temper  of  your  spirit  with  it ;  that  you  may 
find  out  how  it  is  affected  thereto ;  and  thence  judge  in 
what  likelihood  you  are  of  enjoying  it.  The  general  aver- 
sion of  men's  spirits  to  this  so  necessary  work  of  self- 
reflection,  is  one  of  the  most  deplorable  s)Tnptoms  of 
lapsed  degenerated  humanity.  The  wickedness  that  hath 
overspread  the  nature  of  man,  and  a  secret  consciousness 
and  misgiving,  hath  made  men  afraid  of  themselves,  and 
studiously  to  decline  all  acquaintance  with  their  own  souls ; 
to  shun  themselves  as  ghosts  and  spectres;  they  cannot 
endure  to  appear  to  themselves.  You  can  hardly  impose 
a  severer  task  upon  a  wicked  man,  than  to  go  retire  an 
hour  or  two,  and  commune  with  himself :  he  knows  not 
how  to  face  his  own  thoughts ;  his  own  soul  is  a  devil  to 
him,  as  indeed  it  will  be  in  hell,  the  most  frightful,  tor- 
menting devil.  Yet,  what  power  is  there  in  man,  more 
excellent,  more  appropriate  to  reasonable  nature,  than  that 
of  reflecting,  of  turning  his  thoughts  upon  himself!  Sense 
must  here  confess  itself  outdone.  The  eye  that  sees  other 
objects  cannot  see  itself:  but  the  mind,  a  rational  sun, 
cannot  only  project  its  beams,  but  revert  them;  make  its 
thoughts  turn  inward.  It  can  see  its  own  face,  contemplate 
itself  And  how  useful  an  endowment  is  this  to  the  nature 
of  man  !  If  he  err,  he  might  perpetuate  his  error,  and 
wander  infinitely,  if  he  had  not  this  self-reflecting  power; 
and  if  he  do  well,  never  know  without  it  the  comfort  of  a 
rational  self-approbation :  which  comfort  paganish  morality 
hath  valued  so  highly,  as  to  account  it  did  associate  a  man 
with  the  inhabitants  of  heaven,  and  make  him  lead  his  life 
as  among  the  gods  (as  their  pagan  language  is) :  though  the 
name  of  the  reflecting  power,  conscience,  they  were  less  ac- 
quainted with;  the  thing  itself  they  reckoned  as  a  kind  of 
indwelling  deity,  as  may  be  seen  at  large  in  those  discourses 
of  Maximus  Tyrius,  and  Apuleius,  both  upon  the  same 
subject,  concerning  the  god  of  Socrates.  And  another 
giving  this  precept,  J  Familiarize  thyself  with  the  gods, 
adds,  and  this  shall  thou  do  if  thou  bear  thy  mind  be- 
comingly towards  them,  being  well  pleased  with  the  things 
they  give,  and  doing  the  things  that  may  please  thy  drc-mon 
or  genius,  whom  (saith  he)  the  most  high  God  (which  they 
mean  by  Jupiter)  hath  put  into  every  man  as  a  derivation 
or  extraction  from  himself  {anSmrariia)  to  be  his  president 
and  guide ;  viz.  every  one's  own  mind  and  reason.  And  this 
mind  or  reason  in  that  notion  of  it,  as  we  approve  ourselves 
to  it,  and  study  to  plea.se  it,  is  the  same  thing  we  intend 
by  the  name  of  conscience.  And  how  high  account  they 
had  of  this  work  of  self-reflection,  may  appear  in  that  they 
entitled  the  oracle  to  that  document,  'hww  thyself,  esteem- 
ing it  above  human  discovery,  and  that  it  could  have  no 
lower  than  a  divine  original ;  and  therefore  consecrating 
and  writing  it  up  in  golden  characters  in  their  Delphic 
temple  (as  Pliny  informs  f  us)  for  a  heavenly  inspired 
dictate. 

Among  Christians  that  enjoy  the  benefit  of  the  gospel- 
revelation,  in  which  men  may  behold  themselves,  as  one 

e  E  ca]n  ietcendit,  yi'ioirSc  ccavTov.  ..    ,  ■  u  j  j-    ...      r,i  .      i 

f  Hist-  Mundi.  The  wisdom  and  significancy  of  which  dedication  Plato  also 
(in  Aicibiad.  1.)  takes  notice  of. 


242 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XVI. 


may  his  natural  face  in  a  glass,  how  highly  should  this 
self-knowledge  be  prized,  and  how  fully  attained  !  The 
gospel  discovers,  at  the  same  time,  the  ugly  deformities  of 
a  man's  soul,  and  the  means  of  attaining  a  true  spiritual 
comeliness;  yea,  it  is  itself  the  instriunent  of  impres.sing 
the  Divine  image  and  glory  upon  men's  spirits;  which  when 
it  is  in  any  measure  done,  they  become  most  sociable  and 
conversable  with  themselves,  and  when  'tis  but  in  doing, 
it  so  convincingly,  and  with  so  piercing  energy,  lays  open 
the  very  thoughts  of  men's  hearts,  so  thoroughly  rips  up 
and  dissects  the  soul,  sso  directly  turns  and  strictly  holds 
a  man's  eye  intent  upon  himself;  so  powerfully  urges  and 
obliges  the  sinner  to  mind  and  study  his  own  soul ;  that 
where  it  hath  effected  any  thing,  been  any  way  operative 
upon  men's  spirits,  they  are  certainly  supposed  to  be  in  a 
good  measure  acquainted  with  themselves,  whatever  others 
are.  Therefore  the  apostle  bids  the  Corinthians,  if  they 
desire  a  proof  of  the  power  and  truth  of  his  ministry,  to 
consult  themselves  :h  Examine  yourselves,  and  presently 
subjoins,  know  ye  not  your  own  selves  1  intimating,  it  was 
an  insupposable  thing  they  should  be  ignorant.  What ! 
Christians  and  not  know  yourselves'!  Can  you  have  been 
under  the  gospel  so  long,  and  be  strangers  to  yourselves  ? 
none  can  think  it.  Sure  'tis  a  most  reproachful  thing,  a 
thing  full  of  ignominy  and  scandal,  that  a  man  should 
name  himself  a  Christian,  and  yet  be  under  gross  ignorance, 
touching  the  temper  and  bent  of  his  soul.  It  signifies,  that 
such  a  one  understands  little  of  the  design  and  tendency 
of  the  very  religion  he  pretends  to  be  of,  that  he  was  a 
Christian  by  mere  chance,  that  he  took  up  and  continues 
his  profession  in  a  dream.  Christianity  aims  at  nothing, 
it  gets  a  man  nothing,  if  it  do  not  procure  him  a  better 
spirit;  'tis  an  empty  insignificant  thing,  it  hath  no  design 
in  it  at  all,  if  it  do  not  design  this.  It  pretends  to  nothing 
else.  It  doth  not  otTer  men  secular  advantages,  emolu- 
ments, honours ;  it  hath  no  such  aim  to  make  men  in  that 
sense  rich,  or  great,  or  honourable,  but  to  make  them  holy, 
and  fit  them  for  God.  He  therefore  loses  all  his  labour 
and  reward,  and  shows  himself  a  vain  trifler  in  the  matters 
of  religion,  (hat  makes  not  this  the  scone  and  mark  of  his 
Christian  profession  and  practice ;  ana  herein  he  can  do 
nothing  without  a  constant  self-inspection.  As  it  therefore 
highlyconcerns,  it  well  becomes,  a  Christian  under  the 
gospel,  to  be  in  a  continual  observation  and  study  of  him- 
self, that  he  may  know  to  what  purpose  he  is  a  Christian ; 
and  take  notice,  what  (or  whether  any)  good  impressions 
be  yet  made  upon  his  spirit;  whether  he  can  gain  any 
thing  by  his  religion.  And  if  a  man  enter  upon  an  in- 
quiry iiito  himself,  what  more  important  question  can  he 
put  than  this.  In  what  posture  am  I  as  to  my  last  and 
chief  end  1  how  is  my  spirit  framed  towards  it  1  This  is  the 
intendment  and  business  of  the  gospel,  to  fit  souls  for 
blessedness ;  and  therefore,  if  I  would  inquire,  Wliat  am  1 
the  better  for  the  gospel  1  this  is  the  sense  and  meaning 
of  that  very  question.  Is  my  soul  wrought  by  it  to  any 
better  disposition  for  blessedness  1  Upon  which  the  reso- 
lution of  this  depends.  Am  I  ever  likely  to  enjoy  it,  yea  or 
noi  That  which  may  make  any  heart  not  deplorably  stu- 
pid, shake  and  tremble,  that  such  a  thing  should  be  drawn 
into  question  ;  but  the  case  with  the  most  requires  it,  and 
it  must  be  so.  'Tis  that  therefore  I  would  fain  here 
awaken  souls  to,  and  assist  them  in ;  that  is,  propound 
something,  (in  pursuance  of  the  present  direction,)  which 
might  both  avv.iken  them  to  move  this  great  question,  and 
help  them  in  discussing  it.  Both  which  will  be  done  in 
showing  the  importance  of  this  latter  ultimate  question  in 
itself,  and  then  the  subserviency  of  the  former  subordinate 
one,  towards  the  deciding  it.  These  two  things  therefore 
I  shall  a  little  stay  upon  : — I.  To  show  and  urge  the  re- 
quisiteness  of  debating  with  ourselves,  the  likelihood  or 
hopefulness  of  our  enjoying  this  blessedness.  2.  To  dis- 
cover that  the  present  habitude,  or  disposedness  of  our 
spirits  to  it,  is  a  very  proper  apt  medium,  whereby  to 
judge  thereof 

First,  As  to  the  former  of  these.  Methinks  our  business 
should  do  itself;  and  that  the  very  mention  of  such  a 
blessedness,  should  naturally  prompt  souls  to  bethink 
themselves.  Doth  it  belong  to  me  1  have  I  any  thing  to 
do  with  it  t  Methinks  every  one  that  hears  of  it  should  be 


beforehand  with  me,  and  prevent  me  here.  Where  is  that 
stupid  soul  that  reckons  it  an  indifferent  thing  to  attain 
this  blessed  state,  or  lall  short  of  it  1  When  thou  hearest 
this  is  the  common  expectation  of  saints,  to  behold  the 
face  of  God,  and  be  satisfied  with  his  likeness,  when  they 
awake;  canst  thou  forbear  to  .say  with  thy.seli'.  And  what 
shall  become  of  me  when  I  awake "!  what  kind  of  awaking 
shall  I  havel  shall  I  awake  amidst  the  beams  of  glory,  or 
flames  of  wrath  1  If  thou  canst  be  persuaded  to  think 
this  no  matter  of  indiflrerency,then  stir  up  thy  drowsy  .soul 
to  a  serious  inquiry,  how  'tis  likely  to  tare  with  thee  for 
ever ;  and  to  that  purpose  put  thy  conscience  to  it  to  give 
a  free,  sincere  answer  to  these  few  queries. 

1.  Canst  thou  say  thou  art  already  certain  of  thy  eter- 
nal bles.sedness "!  Art  thou  so  sure,  that  thou  needest  not 
inquire  1  I  know  not  who  thou  art  that  now  readest  these 
lines,  and  therefore  cannot  judge  of  thy  confidence  whether 
it  be  right  or  wrong;  only  that  thou  mayst  not  answer  too 
hastily,  consider  a  little,  that  i certainty  of  salvaion  is  no 
common  thing;  not  among  (I  speak  you  see  of  subjective 
certainty)  the  heirs  of  salvation  themselves.  How  many 
of  God's  holy  ones,  that  cannot  say  they  are  certain  ;  yea, 
how  few  that  can  say  they  are  !  That  exhortation  lo  a 
church  of  saints.  Work  out  your  .salvation  wit.i  fear  and 
trembling,  (they  of  whom  he  expresseth  such  confidence, 
chap.  i.  6.  over  whom  he  so  glories,  chap.  iv.  I.)  implies 
this  to  be  no  common  thing ;  so  dolh  Christ's  advice  to 
his  disciple-s.  Strive  to  enter  in  at  the  strait  gale  ;  and  St. 
Peter  to  the  scattered  Jews,  (that  he  saiih  had  obtained 
like  precious  faith,  &c.)  Give  diligence  to  make  your  call- 
ing and  election  .sure ;  with  many  more  passages  of  like 
import.  Yea,  how  full  is  the  Scripture  of  the  complaints 
of  siicA  crying  out  of  broken  bones,  of  festering  wounds,  of 
distraction  by  divine  terrors.  Now  what  shall  we  say  in 
this  case,  when  so  eminent  saints  have  left  us  records  of 
the  distresses  and  agonies  of  their  spirits,  under  theappre- 
hended  displeasure  of  God  1  May  it  not  occasion  us  to 
suspend  awhile,  and  consider'?  have  we  much  more  reason 
to  be  confident  than  they^  and  do  we  know  ncne  that 
lead  .stricter  and  more  holy  lives  than  we,  that  are  yet  in 
the  dark,  and  at  a  loss  in  judging  their  spiritual  states'!  I 
will  not  say,  that  we  must  therefore  (hink  ourselves  bound 
to  doubt,  because  another  possibly  better  than  we  doth  so. 
Unknown  accidents  may  much  vary  the  cases.  But  who 
would  not  think,  that  reason  and  modesty  had  quite  for- 
saken the  world,  to  hear  (where  the  odds  is  so  vastly 
great)  the  vain  boast  of  the  loose  generality,  compared 
with  the  humble,  solicitous  doubts  of  many  serious  know- 
ing Christians  1  lo  see  such  trembling  about  their  soul- 
concernments,  who  have  walked  with  God,  and  served 
him  long  in  prayers  and  tears  ;  when  multitudes  that  have 
nothing  whereon  to  bottom  a  confidence  but  pride  and  ig- 
norance, shall  pretend  themselves  certain !  If  drawing 
breath  awhile,  thou  wilt  suspect  thou  have  reason  not  to 
be  peremptory  in  thy  confidence,  thou  wiU  sure  think 
thyself  concerned  to  inquire  further.  Urge  thy  soul  then 
with  this  question  again  and  again,  Art  thou  yet  certain, 
yea,  or  no  t 

2.  Is  it  a  comfortable  state  to  be  uncertain,  or  to  have 
before  thee  apparent  grounds  of  a  rational  and  just  doubtl 
For  causeless  doubts  may  sooner  vanish,  when  their  cause- 
lessness  is  once  discovered;  and  so  they  arc  less  likely  to 
keep  a  person  that  is  capable  of  understanding  his  owb 
case,  under  a  stated  discomfort.  But  1  suppose  thee,  in 
order  to  the  answering  the  foregoing  query,  lo  hare  in  some 
measure  considered  the  case ;  and  that  with  a  preponder- 
ating apprehension  of  danger  in  it,  thou  reiuniest  it  uncer- 
tain. Uncertain,  man!  And  what,  wilt  thou  remain  un- 
certain ?  wilt  thou  sit  still  .so,  till  thou  perish?  shall  thy 
life  hnng  in  doubt,  and  thy  soul  be  in  jeopardy  every 
hour,  till  the  everlasting  flames  resolve  the  doubt,  and  put 
the  matter  out  of  question  with  thee  1  What  course  canst 
thou  apply  thyself  to,  but  to  inquire  and  search  further 
into  thy  own  stale,  to  avoid  the  torture  of  thy  own  fears, 
the  pangs  and  dreadful  expectation  of  a  palpitating,  mis- 
giving heart  1  'Tis  true,  that  in(juisitive  diligent  doubtful- 
ness hath  hope  and  comfort  in  it ;  but  doubtfulness  joined 
with  a  resolution  of  easting  off  all  further  care,  is  utterly 
desperate  and  disconsolate.  What  remains  to  thee  in  that 


Chap.  XVI. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


243 


case,  but  a  fearful  iooking  for  of  fiery  indignation  1  How 
canst  thou  pass  an  hour  in  peace,  while  thou  apprehendest 
it  unlikely,  thou  shalt  see  the  face,  and  be  satisfied  with 
the  image  of  God "!  Do  not  thy  own  thoughts  represent  to 
thee  the  amazing  sights,  the  horrid  images  which  shall  for 
ever  entertain  and  possess  thy  soul  1  Art  thou  not  daily 
haunted  with  divine  horrors  ■?  When  thou  say'st  at  night, 
thy  bed  shall  refresh  thee,  art  thou  not  terrified  with  dreams 
and  affrighted  with  visions  1  Dost  thou  not  say  in  the  morn- 
ing, Would  to  God  it  were  evening;  and  in  the  evening 
say,  Would  to  God  it  were  morning  ■?  and  while  thou  know- 
est  not  what  else  to  do,  meditate  only  changes  instead  of 
remedies  1  Or  if  thou  find  no  such  trouble  invading  thy 
mind,  let  me  further  ask: 

3.  Is  it  reasonable  to  be  secure  in  such  a  state  of  uncer- 
tainty 1  Debate  this  matter  a  little  while  with  thyself  Is 
it  thy  reason,  or  thy  sloth,  that  makes  thee  sit  still  and  for- 
bear to  look  into  thy  spiritual  affairs  ■?  Is  it  any  rational 
consideration,  or  not  rather  the  mere  indisposition  of  a 
soul,  afraid  to  know  its  own  state,  that  suspends  thee  from 
inquiring  1  What  hast  thou  to  say,  that  looks  like  a  reason  1 
Is  it  that  it  will  disturb  thy  thoughts,  interrupt  thy  plea- 
sures, fill  thee  with  anxious  cares  and  fears,  which  thou 
art  as  loth  to  admit,  as  burning  coals  into  thy  bosom  1  Is  it 
that  thou  canst  not  endure  to  look  upon  so  dreadful  an  ob- 
ject, as  the  appearing  danger,  or  possibility  of  thy  being 
miserible  to  eternity  t  And  art  thou  therefore  resolved  to 
shut  thine  eyes,  and  cry  peace,  peace  t  This  is  to  avoid 
a  present  inconvenience,  by  an  eternal  mischief,  (a  gross 
OTerstraining  the  paradox  !)  for  avoiding  the  present  fear 
of  hell  to  run  into  it ;  as  if  because  a  man  cannot  bear  the 
thoughts  of  dying,  he  should  presently  cut  his  own  throat. 
Vain  man !  canst  thou  not  bear  the  thoughts  of  eternal 
misery;  how  wilt  thou  bear  the  thing  1  And  how  long- 
lived  dost  thou  think  that  peace  shall  be,  that  thou  purchasesi 
upon  so  dear  and  hard  terms'?  canst  thou  promise  thyself 
an  hour  1  mayst  thou  not  lose  thy  purchase  and  price  to- 
gether the  next  moment "?  canst  thou  defer  thy  misery  by 
forgetting  it;  or  w'ill  thy  judgment  linger,  and  thy  damna- 
tion slumber,  while  thou  securely  lingerest  and  slumber- 
est  1  canst  thou  wink  hell  into  nothing ;  and  put  it  out  of 
being,  by  putting  it  out  of  thy  thoughts  1  Alas,  man  ! 
open  thy  eyes  when  thou  wilt,  thou  shalt  find  thou  hast 
not  bettered  thy  case  by  having  them  fast  closed.  The 
bitterness  of  death  is  not  yet  past.  The  horrid  image  is 
still  before  thee.  This  is  not  a  fancied  evil,  which  a  man 
may  dream  himself  into,  and  eadem  opera,  with  as  Utile 
difficulty,  dream  himself  out  of  it  again.  No,  thy  case  is 
miserable  and  dangerous  when  thou  composest  thyself  to 
sleep ;  if  thou  awakest  thou  wilt  find  it  still  the  same  ; 
only  thou  did'st  not  apprehend  it  before,  for  then  thou 
wouldst  not  have  slept :  as  the  drunkard  that  kills  a  man, 
and  after  falls  asleep  in  his  drunken  fit,  he  awakes  and  un- 
derstands his  wretched  state.  Would  his  sleeping  on,  till 
the  officer's  arrest  had  awaked  him,  have  mended  the  matter 
with  him "!  But  thou  wilt  possibly  say,  is  it  not  better  here 
to  have  a  little  quiet  now,  than  to  be  miserable  by  sad 
thoughts  here,  and  miserable  by  actual  suffering  hereaf- 
ter too  1  Is  not  one  death  enough  1  Why  should  one 
kill  himself  so  often  over ;  and  ha.slen  misery,  as  if  it 
came  on  too  slowly  1  Better,  man  1  A  hard  choice.  Sup- 
posing thou  art  to  be  eternally  miserable,  (if  thou  under- 
standest  that  word  eternity,)  the  good  or  evil  of  this  little 
inch  of  time,  will  signify  so  little  with  thee,  as  hardlv  to 
weigh  any  thing  in  the  scale  of  a  rational  judgment.  But 
what,  art  thou  now  dreaming  while  thou  thus  reasonest  1 
Dost  thou  yet  no  better  understand  thy  case  1  Art  thou 
not  under  the  Gospel  1  Is  it  not  the  day  of  thy  hope,  and 
of  the  Lord's  grace  and  patience  towards  thee  1  It  was 
said  that  sleeping  would  not  better  thv  case  ;  but  it  was  not 
said  that  awaking  would  not ;  but  all  that  is  here  said,  is 
designed  to  the  awakening  of  thee,  that  thou  mavst  know 
thy  case,  and  endeavour  a  redress.  Dost  thou  think  any 
man  in  his  sober  wits  would  take  all  this  pains  thus  to  rea- 
son with  thee,  if  that  were  the  acknowledged  and  agreed 
state  of  thy  case,  that  it  were  already  taken  for  granted 
thou  must  perish  1  We  might  as  well  go  preach  to  devils, 
and  carry  down  the  Gospel  into  hell.  But  dost  thou  think 
the  holy  merciful  God  sent  his  Son  and  his  ministers  to 
mock  men :  and  to  treat  with   them  about  their  eternal 


concernments,  when  there  is  no  hope  1  Were  that  thy 
case,  thou  hadst  as  good  a  pretence  as  the  devil  had,  to 
complain  of  being  tormented  before  thy  time.  But  if  thou 
be  not  wilfully  perverse,  in  mistaking  the  matter  we  are 
reasoning  about,  thou  mayst  understand,  thy  reason  is  here 
appealed  to  in  this  ;  whether  having  so  fair  hopes  before 
thee,  as  the  gospel  gives,  of  this  blessedness  we  are  dis- 
coursing of,  it  be  reasonable  from  the  apprehension  of  a 
mere  possibility  of  miscarrying,  (which  can  only  be 
through  thy  wilful  security  and  neglect,)  to  give  up  thy- 
self to  a  supine  negligence,  and  indulge  that  security 
which  is  so  sure  to  ruin  thee,  and  exchange  a  possible 
hoped  heaven  for  a  certain  hell ;  or  whether  rather  it  be 
not  reasonable  to  stir  up  thy  soul  to  consider  in  what  pos- 
ture thou  art,  towards  the  attamment  of  this  blessedness, 
that  thou  may'st  accordingly  steer  thy  course  in  order  to 
it  t  If  an  accusation  or  a  disease  do  threaten  thy  life,  or  a 
suspected  flaw  thy  title  to  thy  estate,  wouldst  thou  not  think 
it  reasonable  to  inquire  into  thy  case  '\  And  is  it  not  much 
more  desirable,  in  a  matter  of  this  consequence,  to  be  at 
some  certainty  7  and  prudent  to  endeavor  it,  if  it  may  pos- 
sibly be  attained  1     Whence  let  me  further  ask  ; 

4.  Canst  thou  pretend  it  to  be  impossible  1  Hath  God 
left  thee  under  a  necessitated  ignorance  in  this  matter!  or 
denied  thee  sufficient  means  of  knowing  how  'tis  with  thee 
in  respect  of  thy  spiritual  estate  1  Though  he  have  no*  gi- 
ven thee  a  list,  or  told  thee  the  number  or  names  of  his  sanc- 
tified ones,  yet  hath  he  not  sufficiently  described  the  persons, 
and  given  the  characters  by  which  they  may  be  known  ■? 
And  hath  he  not  furnished  thee  with  a  self-reflecting  power, 
by  which  thou  art  enabled  to  look  into  thyself,  and  discern 
whether  thou  be  of  them  or  no  1  Doth  he  not  offer  and 
aflbrd  to  serious,  diligent  souls,  the  assisting  light  of  his 
blessed  Spirit  to  guide  and  succeed  the  inquiry  1  And  if 
thou  find  it  difficult  to  come  to  a  speedy,  clear  issue,  to 
make  a  present  certain  judgment  of  thy  case  ;  ought  not 
that  to  engage  thee  to  a  patient  continued  diligence,  rather 
than  in  a  rash  despairing  madness  to  desist  and  cast  off 
all  1  inasmuch  as  the  difficulty,  though  great,  is  not  insu- 
perable ;  and  the  necessity  and  advantage  incomparably 
greater.  And  (though  divers  other  things  do  confessedly 
fall  in)  the  principal  difiiculty  lies  in  thy  aversation  and 
unwillingness.  Thou  art  not  put  to  traverse  the  creation  1 
to  climb  heaven,  or  dig  through  the  earth ;  but  thy  work 
lies  nigh  thee,  in  thy  own  heart  and  spirit ;  and  what  is  so 
nigh,  or  should  be  so  familiar  to  thee,  a.s  thyself?  'Tis 
but  casting  thy  eye  upon  thy  own  soul,  to  discern  which 
way  'tis  inclined  and  bent,  thou  art  urged  to.  Which  is 
that  we  propounded  next  lo  discover  :  inz. 

Secondly,  That  we  are  to  judge  of  the  hopefulness  of  our 
enjoying  this  blessedness,  by  the  present  habitude  or  dispo- 
sedness  of  our  spirits  thereto.  For  what  is  that  righteous- 
ness which  qualifies  for  it,  but  the  impress  of  the  Gospel 
upon  the  minds  and  hearts  of  men  1  The  gospel-revela- 
tion is  the  only  rule  and  measure  of  that  righteousness :  it 
must  therefore  consist  in  conformity  thereto.  And  look 
to  the  frame  and  design  of  the  gospel-revelation,  and 
what  doth  so  directly  correspond  to  it,  as  that  very  ha- 
bitude and  disposedness  of  spirit  for  this  blessedness  where- 
of we  speak  ■?  Nothing  so  answers  the  Gospel,  as  a  pro- 
pension  of  heart  towards  God  gratified,  in  part  now,  and 
increasing  till  it  find  a  full  satisfaction :  a  desire  of  know- 
ing him  and  of  being  like  him.  'Tis  the  whole  design  of 
the  Gospel,  which  reveals  his  glory  in  the  face  of  Jesus 
Christ,  to  work  and  form  the  spirits  of  men  to  this.  They 
therefore  whose  spirits  are  thus  wrought  and  framed,  are 
righteous  by  the  gospel-measure,  and  by  that  righteousness 
are  evidently  entitled  and  fitted  for  this  blessedness.  Yea, 
that  righteousness  hath  in  it  (or  rather  is)  the  elements,  the 
first  principles,  the  seed  of  this  blessedness.  There  can 
therefore  be  no  surer  rule  or  mark  whereby  to  judge  our 
states,  whether  we  have  to  do  with  this  blessedness,  may  ex- 
pect it  yea  or  no,  than  this.  How  stand  we  affected  towards 
it  1  in  what  disposition  are  our  hearts  thereto "?  Those  fruits 
of  righteousness,  by  which  the  soul  is  qualified  to  appear 
without  ofience  in  the  day  of  Christ,  the  several  graces  of 
the  sanctifying  Spirit,  are  nothing  else  but  so  many  holy 
principles,  all  disposing  the  soul  towards  this  blessedness, 
and  the  way  to  it ;  mortification,  self-denial,  and  godl'- 
sorrow,  take  it  off  from  other  objects,  the  world,  self,  ar 


214 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XVIl. 


sin ;  repentance  (that  part  of  it  which  respects  God)  turns 
the  course  of  us  motion  towards  God  the  end  ;  faith  directs 
it  through  Christ  the  way  ;  love  makes  it  move  freely ;  de- 
sire earnestly  ;  joy,  pleasantly ;  hope,  confidently  ,■  humili- 
ty, evenly;  fear,  circumspectly ;  patience,  constantly  and 
pe'rseveringly.  All  conspire  to  give  the  soul  a  right  dis- 
position towards  this  blessedness.  The  result  of  them  all 
is  heavenliness,  a  heavenly  temper  of  spirit.  For  they  all, 
(one  way  or  other,)  as  so  many  lines  and  rays,  have  respect 
to  a  blessedness  in  God  (which  is  heaven)  as  the  point  at 
which  they  aim  ;  and  the  cuspis,  the  point  in  which  they 
meet,  in  order  to  the  touching  of  that  objective  point,  is 
heavenliness.  This  is  the  ultimate  and  immediate  dispo- 
sition of  heart  for  this  blessedness ;  the  result,  the  terminus 
produciiis,  of  the  whole  work  of  righteousness  in  the  soul ; 
by  which  'tis  said  to  be,  as  it  were,  mate  ad  gloriam,  begot- 
ten to  the  eternal  inheritance.  Concerning  this  therefore 
chiefly  mstitute  thy  inquiry.  Demand  of  thyself.  Is  my 
soul  yet  made  heavenly,  bent  upon  eternal  blessedness,  or 
no  1  And  here  thou  mayst  easily  apprehend,  of  how  great 
concernment  it  is,  to  have  the  right  notion  of  heaven,  or 
future  blessedness,  as  was  urged  under  the  foregoing  rule. 
For  if  thou  take  for  it  another  thing,  thou  missest  thy 
mark,  and  art  quite  beside  thy  business ;  but  if  thou  retain 
a  right  and  scriptural  notion  of  it,  the  rule  thou  art  to  judge 
by  is  sure,  They  shall  have  heaven  whose  hearts  are  intent 
upon  it,  and  framed  to  it.  Scripture  is  every  where  preg- 
nant and  full  of  this. 

The  apostle  plainly  intimates,  this  will  be  the  rule  of  God's 
final  judgment.  Certainly  it  cannot  be  unsafe  for  us  to 
judge  ourselves  by  the  same  rule.  He  tells  us,  when  God 
shall  judge  every  one  according  to  his  works,  (the  great 
business  of  the  judgment  day,  eternal  life  shall  be  the  por- 
tion of  them,  k  who,  by  patient  continuance  in  well-doing, 
sought  glory,  and  honour,  and  immortality ;  which  are  but 
other  expressions  of  the  same  thing.  What  can  be  more 
plain  1  They  shall  have  eternal  life  and  glory  that  seek 
It ;  whose  hearts  are  towards  it.  Again,  speaking  of  true 
Christians,  ,!ia»p.r.«r.5,  (i,  e.  in  a  way  of  contradistinction 
from  Pseudo-Christians,  such  as  he  saith  were  enemies  of 
the  cross,)  he  gives  us  among  other,  this  brand  of  these 
.atter,  that  they  did  mind  earthly  things,  and  tells  us, 
their  end  should  be  destruction ;  but  gives  us  this  opposite 
character  of  the  other,  i  our  conversation  is  in  heaven ; 
our  trade  and  business,  our  daily  negociations,  as  well  as 
the  privileges  of  our  citizenship,  lie  there,  as  his  expres- 
sion imports;  and  thence  intimates  the  opposite  end  of 
such,  whence  we  look  for  a  Saviour  ;  not  destruction,  hut 
salvation.  And  in  the  same  context  of  Scripture,  where 
they  that  are  risen  with  Christ,  ">  and  who  shall  appear  with 
him  in  glory,  are  required  to  set  their  mind  on  things  above, 
and  not  on  things  on  the  earth.  That  we  may  understand 
this,  not  to  be  their  duty  only,  but  their  character,  we  are 
immediately  told,  they  who  follow  not  this  counsel,  and 
mortify  not  their  earthly  members,  (those  lusts  that  dis- 
pose men  towards  the  earth,  and  to  grovel  in  the  dust,  as 
the  graces  of  the  Spirit  dispose  them  heavenward,  and  to 
converse  with  gloi'y,)  are  the  children  of  disobedience, 
upon  whom  the  wrath  of  God  cometh.  The  faith  the  just 
live  by,  "  is  the  substance  of  things  hoped  for,  Ac.  Such 
believers  are  confessed,  avowed  strangers  on  earth  ;  and 
seekers  of  the  better,  the  heavenly  country,  whence  'tis 
said  God  will  not  be  ashamed  to  be  called  their  God  ; 
plainly  implying,  that  as  for  low,  terrene  spirits,  that  love 
to  creep  on  the  earth,  and  embrace  dunghills,  God  will  be 
ashamed  of  them ;  he  will  forever  disdain  a  relation  to 
them,  while  and  as  such.  And  if  we  will  be  determined  by 
the  express  word  of  our  great  Redeemer,  to  whom  we  owe 
all  the  hopes  of  this  blessedness ;  when  he  had  been  advi- 
sing not  to  lay  up  treasure  on  earth,  but  in  heaven,  he 
presently  adds,  "where  your  treasure  is,  there  will  your 
hearts  be  also.  If  thy  treasure,  thy  great  interest,  thy  pre- 
cious and  most  valuable  good  be  above,  that  will  attract 
thy  heart,  it  will  certainly  be  disposed  thitherward. 

Yet  here  it  must  carefully  he  considered,  that  inasmuch 
as  this  blessedness  is  thy  end,  i.  e.  thy  supreme  good,  (as 
the  notion  of  treasure  also  imports,)  thy  heart  must  be  set 
upon  it  above  any  other  enjoyment ;  else  all  is  to  no  pur- 
pose. 'Tis  not  a  faint,  slight,  over-mastered  inclination  that 
k  Rom.  ii.  «,  T.  1  PhU.  iii.  18, 19,  so.  m  Col.  iii.  1,S,  3,  4. 


will  serve  the  turn,  but  (as  all  the  fore-mentioned  Scrip- 
tures import)  such  as  will  bespeak  it  a  man's  business  to 
seek  heaven,  his  main  work;  and  give  ground  to  sa\-  of 
him,  his  heart  is  there.  If  two  lovers  sulicu  the  same  per- 
son, and  speaking  of  them  in  comparisons  she  say,  this 
hatli  my  heart ;  is  it  tolerable  to  understand  lier,  as  mean- 
ing him  she  loves  less  ■?  So  absurd  would  it  be  to  under- 
stand Scriptures,  that  speak  of  such  an  intention  of  heart 
heaven-ward,  as  if  the  faintest  desire,  or  coldest  wish,  or 
most  lazy  inconstant  endeavour,  were  all  they  meant.  No, 
'tis  a  steady, prevalent,  victoriousdirectionofheart towards 
the  future  glory,  in  comparison  whereof,  thou  despisest  all 
things  else,  (all  temporal  terrene  things,  that  must  be  the 
eindcnlial  ground  of  thy  hope  to  enjoy  it.  And  therefore 
in  this,  deal  faithfully  with  thy  own  soul,  and  demand  of  it. 
Dost  thou  esteem  this  blessedness  above  all  things  else  % 
Do  the  thoughts  of  it  continually  return  upon  thee,  aud  thy 
mind  and  heart,  as  it  were,  naturally  run  out  to  it  ■?  Are 
thy  chiefest  solicitudes  and  cares  taken  about  it,  lest  thou 
shouldst  fall  short  and  suffer  a  disappointment  1  Dost  thou 
savour  it  with  pleasure  "!  hath  it  a  sweet  and  grateful  relish 
to  thy  soul  ■?  Dost  thou  bend  all  thy  powers  to  pursue  and 
press  on  towards  it  ■?  Urge  thyself  to  give  answer  truly 
to  such  inquiries ;  and  to  consider  them  seriously,  that 
thou  mayst  do  so.  Such  whose  spirits  are  either  most 
highly  raised  and  lifted  up  to  heaven,  or  most  deeply  de- 
pressed and  sunk  into  the  earth,  may  make  the  clearest 
judgment  of  themselves.  With  them  that  are  of  a  middle 
temper,  the  trial  will  be  more  difficult,  yet  not  fruitless,  if  it 
be  managed  with  serious  diligence,  though  no  certain  con- 
clusion or  judgment  he  made  thereupon.  For  the  true  de- 
sign and  use  of  all  such  inquiries  and  reflections  upop  our- 
selves (which,  let  it  be  duly  considered)  is,  not  to  bring  us 
into  a  state  of  cessation  from  further  endeavours  ;  as  if  we 
had  nothing  more  to  do  (suppose  we  judge  the  best  of  our 
state  that  can  be  thought)  but  to  keep  us  in  a  wakeful  tem- 
per of  spirit;  that  we  may  not  forget  ourselves  in  the  great 
business  we  have  yet  before  us,  but  go  on  with  renewed 
vigour  through  theWhole  course  of  renewed  endeavours, 
wherein  we  are  to  be  still  conversant,  till  we  have  attained 
our  utmost  mark  and  end.  Therefore  is  this  present  in- 
quiry directed,  as  introductive  to  the  further  duty,  that  in 
the  following  rules  is  yet  to  be  recommended. 


CHAPTER  XVII. 


3.  Rule.  That  if  upon  such  reflection  we  find  or  suspect 
ourselves  wholly  disaffected  and  unsuitable  to  this  blessed- 
ness, we  apply  ourselves  to  speedy,  incessant  endeavours  to 
get  the  temper  of  our  spirits  changed  and  fitted  thereto.  The 
state  of  the  case  speaks  itself,  that  there  is  no  sitting  still  here. 
This  is  no  condition,  sovl,  to  be  rested  in  :  unless  thou  art 
provided  to  encounter  the  terrors  of  eternal  darkness,  and 
endure  the  torture  of  everlasting  burnings.  Yet  am  I  not 
unapprehensive  how  great  a  difficulty  a  carnal  heart  will 
make  of  it  to  bestir  itself  in  order  to  any  redress  of  so  de- 
plorable a  ca.se.  And  how  real  a  difficulty  it  is,  to  say  any 
thing  that  will  be  thought  regardable  to  such  a  one.  Our 
sad  experience  tells  us,  that  our  most  efficacious  words  are 
commonly  wont  to  be  entertained  as  neglected  puffs  of 
wind  ;  our  most  convictive  reasonings  and  persuasive  ex- 
hortations lost  (yea,  and  though  they  are  managed  loo  in 
the  name  of  the  great  God)  as  upon  the  deaf  and  dead: 
which  is  too  often  apt  to  tempt  inlo  that  resolution,  of 
"speaking  no  more  in  that  name."  And  were  ir  not  that 
the  dread  of  that  great  Majesty  restrains  us,  how  hard 
were  it  to  forbear  such  expostulations ;  "  Lord,  why  are  we 
commonly  .sent  upon  so  vain  an  errand  1  why  are  we  re- 
quired to'sneak  to  them  that  will  not  hear,  and  expose  thy 
sacred  truinsand  counsels  to  the  contempt  of  sinful  worms; 
to  labour  dav  by  day  in  vain,  and  spend  our  strength  for 
nought  r'— Yea,'  we  cannot  forbear  to  complain,  "  None  so 

a  Heb.  Hi.  1, 13, 16.  o  Mnu.  vi.  19, 30,  21. 


Chap.  XVII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


245 


labour  in  vain  as  we ;  of  all  men  none  so  generally  un- 
prosperous  and  unsuccessful.  Others  are  wont  to  see  the 
Iruit  of  their  labours,  in  proportion  to  the  expense  of 
strensfth  in  them  :  but  our  strength  is  labour  and  sorrow 
(for  the  most  part)  without  the  return  of  a  joyful  fruit. 
The  husbandman  ploughs  in  hope,  and  sows  in  hope,  and 
is  commonly  partaker  of  his  hope:  we  are  sent  to  plough 
and  sow  among  rocks  and  thorns,  and  in  the  high-way ; 
how  seldom  fall  we  upon  good  grotmd  !  Where  have  we 
any  increase  ?  Yea,  Lord,  how  often  are  men  the  harder 
for  all  our  labours  with  them,  the  deader  for  all  endeavours 
to  quicken  them  ?  Our  breath  kills  them  whom  thou  send- 
est  us  to  speak  life  to ;  and  we  often  become  to  them  a 
deadly  savour.  Sometime,  when  we  think  somewhat  is 
done  to  purpose,  our  labour  all  returns,  and  we  are  to  begin 
again  ;  and  when  the  duties  we  persuade  to,  come  directly 
to  cross  men's  interests  and  carnal  inclinations,  they  revolt 
and  start  back,  as  if  we  were  urging  them  upon  flames,  or 
the  sword's  point ;  and  their  own  souls  and  the  eternal 
glory  are  regarded  as  a  thing  of  nought :  then  heaven  and 
hell  become  with  them  fancies  and  dreams ;  and  all  that 
we  have  said  to  them  false  and  fabulous.  We  are  to  the 
most  as  men  that  mock,  in  our  most  serious  warnings  and 
counsels ;  and  the  word  of  the  Lord  is  a  reproach.  We 
sometimes  fill  our  mouths  with  arguments,  and  our  hearts 
with  hope,  and  think,  sure  they  will  now  yield;  but  they 
esteem  our  strongest  reasonings  (as  Leviathan  doth  iron 
and  brass)  but  as  straw  and  rotten  wood ;  and  laugh  at  Di- 
vine threatenings  as  he  doth  at  the  shaking  of  the  spear. 
Yea,  and  when  we  have  convinced  them,  yet  we  have  done 
nothing;  though  we  have  got  their  judgments  and  con- 
sciences on  our  side  and  their  own,  their  lusts  only  reluc- 
tate and  carry  all.  They  will  now  have  their  way  though 
they  perish.  We  see  them  perishing  imder  our  very  eye, 
and  we  cry  to  them  (in  thy  name,  O  Lord)  to  return  and 
live,  but  they  regard  us  not.  For  these  things,  sometimes 
we  weep  in  secret,  and  our  eyes  trickle  down  with  tears  ; 
yea,  we  cry  to  thee,  O  Lord,  and  thou  hearest  us  not ;  thy 
hand  seems  shortened,  that  it  cannot  save;  it  puts  not  on 
strength  as  in  the  days  of  old:  it  hath  snatched  souls  by 
thousands,  as  firebrands  out  of  the  fire ;  but  now  thou  hidest 
and  drawest  it  back.  Who  hath  believed  our  report  1  To 
whom  is  the  arm  of  the  Lord  revealed  1  Meanwhile  even 
the  devil's  instruments  prosper  more  than  we ;  and  he  that 
makes  it  his  business  to  tempt  and  entice  down  souls  to  hell, 
succeeds  more  than  we  that  would  allure  them  to  heaven." 

But  we  must  speak,  whether  men  will  hear  or  forbear  ; 
though  it  concerns  us  to  do  it  with  fear  and  trembling. 
Oh,  how  solemn  a  business  is  it  to  treat  with  souls  !  and 
how  much  to  be  dreaded,  lest  they  miscarry  through  our 
imprudence  or  neglect !  I  write  with  solicitiide  what  shall 
become  of  these  lines;  with  what  effect  they  will  be  read 
(if  they  fall  into  such  hands)  by  them  whom  they  niost 
concern  :  yea,  and  with  some  doubt,  whether  it  were  best 
to  write  on  or  forbear.  Sometimes  one  would  incline  to 
think  it  a  merciful  omission,  lest  w-e  add  to  the  account 
and  torment  of  many  at  last;  but  sense  of  duty  towards  all, 
and  hope  of  doing  good  to  some,  must  overswav.  Consi- 
dering therefore  the  state  of  such  souls  I  am  now  dealing 
with,  I  apprehend  there  may  be  obstructions  to  the  enter- 
tainment of  the  counsel  here  recommended,  of  two  sorts ; 
partly  in  their  minds,  partly  in  their  hearts  ;  something  of 
appearing  reason,  but  more  of  real  perverse  will.  That 
which  I  shall  do  in  pursuance  of  it,  will  fall  under  two 
answerable  heads;  1.  A  reply  to  certain  doubts  and  ob- 
jections, wherein  to  meet  with  the  former  :  and— 2.  The 
proposal  of  some  considerations,  wherein  to  contend 
against  the  latter. 

As  to  the  first :  It  appears,  men  are  grown  ingeniously 
wicked,  and  have  learned  how  to  dispute  themselves  into 
hell ;  and  to  neglect  what  concerns  their  eternal  blessed- 
ness with  some  colour  and  pretence  of  reason.  It  will 
therefore  be  worth  the  while  to  discuss  a  little  their  more 
specious  preten'.'-f,  and  consider  their  more  obvious  (sup- 
posable)  scruples,  which  will  be  found  to  concern,  either 
the  possibility,  lawfulness,  advantage,  or  necessity  of  the 
endeavours  we  persuade  to. 

Do^ibt  1.  Is  it  a  possible  undertaking  you  put  us  upon  ; 
or,  is  there  any  thing  we  can  do  in  order  to  the  change  of 
our  own  hearts  1  We  find  ourselves  altogether  undesirous 
20 


of  those  things  wherein  you  state  bles,sedness,  and  they  are 
without  savour  to  us.  li'  therefore  the  notion  you  give  us 
of  blessedness  be  right,  all  the  work  necessary  to  qualify 
us  for  it  is  yet  to  be  done  ;  we  yet  remain  wholly  destitute 
of  any  principle  of  life,  that  may  dispose  us  to  such  re- 
lishes and  enjoyments.  If  the  new  creature  (as  j'ou  say) 
consist  in  a  suitable  temper  of  spirit  unto  such  a  state  as 
this,  'lis  £is  yet  wholly  unformed  in  us :  and  is  there  any 
thing  to  be  done  by  a  dead  man  in  order  to  life  1  Can  a 
child  contribute  any  thing  to  its  first  formation  ■?  or  a 
creature  to  its  coming  into  being  1 

Reply.  If  you  were  serious  in  what  you  say,  methinks 
you  should  have  little  mind  to  play  the  sophisters,  and 
put  fallacies  upon  yourselves,  in  a  matter  that  concerns 
the  life  of  your  soul.  And  what  else  are  you  now  doing"? 
For  sure,  otherwise  one  would  think  it  were  no  such  diffi- 
culty to  understand  thediflerence  between  the  esse  simpli- 
ciler,  the  viere  being  of  any  thing,  and  theessc  tale,  its  being 
such  or  such;  by  the  addition  of  somewhat  afterward  to 
that  being.  Though  nothing  could  contribute  to  its  own 
being  simply;  yet  sure  when  it  is  in  being,  it  may  contri- 
bute to  the  bettering  or  perfecting  of  itself,  (even  as  the 
unreasonable  creatures  themselves  do:)  and  if  it  be  a  crea- 
ture naturally  capable  of  acting  with  design,  it  may  act 
designedly  in  order  to  its  becoming  so  or  so  qualified,  or 
the  attaining  of  somewhat  yet  wanting  to  its  perfection. 
You  cannot  be  thought  so  ignorant,  but  that  you  know  the 
new  creature  is  only  an  additional  to  your  former  being ; 
and  though  it  be  true,  that  it  can  do  no  more  to  its  own  pro- 
duction than  the  uneonceived  child,  (as  nothing  can  act 
before  it  is.)  doth  it  therefore  follow,  that  your  reasonable 
soul,  in  which  it  is  to  he  formed,  cannot  use  God's  pre- 
scribed means  in  order  to  that  blessed  change  1  You  can- 
not act  holily  as  a  saint ;  but  therefore  can  you  not  act  ra- 
tionally as  a  manl  I  appeal  to  your  reason  and  conscience 
in  some  particulars.  Is  it  impossible  to  you  to  attend  upon 
the  dispensation  of  that  gospel,  which  is  God's  power 
unto  salvation,  the  seal  by  which  he  impre.sses  his  image, 
the  glass  through  which  his  glory  shines  to  the  changing 
souls  into  the  same  likeness  ]  Are  5-ou  not  as  able  to  go  to 
church  as  the  tavern ;  and  to  sit  in  the  assembly  of  saints  as 
of  mockers  %  Is  it  impossible  to  you,  to  consult  the  written 
word  of  God,  and  thence  learn  what  you  must  be,  and  do, 
in  order  to  blessedness  ?  Will  not  your  eyes  serve  you  to 
read  the  Bible  as  well  as  a  gazette  or  play-book?  Is  it 
impossible  to  inquire  of  your  minister,  or  an  understand- 
ing Christian  neighbour,  concerning  the  WE>y  and  terms  of 
blessedness  1  Cannot  your  tongue  pronounce  these  words. 
What  shall  I  do  to  be  saved,  as  well  as  those.  Pray  what 
do  you  think  of  the  weather  ?  or,  What  news  is  there  go- 
ing'? Yet  further:  Is  it  impossible  lo  apply  your  thoughts 
to  what  you  meet  with  suitable  to  your  case,  in  your  at- 
tendance upon  preaching,  reading,  or  discourse?  Have 
all  such  words  a  barbarous  sound  in  your  ear  ?  Can  you 
not  consider  what  sense  is  carried  under  them  ;  what  they 
import  and  signify  ?  Can  you  not  bethink  yourself,  Do 
the  doctrines  of  God  and  Christ  and  the  life  to  come, 
signify  something  or  nothing'?  or  do  they  signify  any 
thing  worth  the  considering,  or  that  'tis  fit  for  me  lo  take 
notice  of? 

And  yet  to  proceed  a  little  further  with  you :  I  pray  you 
once  more  demand  of  yourselves,  and  put  your  consciences 
closely  to  it,  whether,  when  they  have  told  you  (as  no 
doubt  they  will)  that  such  things  deserve  your  considera- 
tion, it  be  impossible  to  you  to  use  your  considering  power 
thus,  and  employ  it  even  about  these  things?  Do  but 
make  this  easy  trial,  and  then  say,  whether  it  be  impossi- 
ble. See  if  you  cannot  select  one  hour  on  purpose,  where- 
in to  sit  down  by  yourselves  alone,  with  this  resolution  ; 
Well,  I  will  now  spend  this  hour  in  considering  my  eter- 
nal concernments.  When  you  have  obtained  so  much  of 
yourself;  set  your  thoughts  on  work,  (you  will  find  them 
voluble  and  unfixed,  very  apt  to  revolt  and  fly  ofi"  from 
things  vou  have  no  mind  to,  but)  use  your  authority  with 
yourself,  tell  your  soul  (or  let  it  tell  itself)  these  things 
concerning  thy  life.  At  least,  taking  this  prepared  matter 
along  with  thee,  (that  thou  mayst  not  have  this  pretence, 
thou  knowest  not  what  to  think  of,)  try  if  thou  canst  not 
think  of  these  things,  now  actually  suggested  and  ofiered 
to  thy  thoughts :  as  namely,  Consider,  that  thou  hast  a  rea- 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


'246 

sorable,  immortal  soul,  which  as  it  is  liable  to  eternal  | 
misery,  so  it  is  capable  of  eternal  blessedness :  that  this 
blessedness  thou  dost  understand  to  consist  only  in  the 
vision  of  the  blessed  God,  in  being  made  like  to  him,  and 
lu  the  satisfaction  that  is  thence  to  result  and  accrue  to 
thee.  Consider,  (what  thy  very  objection  supposeth,)  that 
thou  findest  the  temper  of  thy  spirit  to  be  altogether  mdis- 
posed  and  averse  to  such  blessedness.  Is  it  not  so  1  is  not 
ibis  thy  very  case  1  feel  now  again  thy  heart ;  try,  is  it  not 
at  least  coldly  affected  towards  this  blessed  state  1 

Is  it  not  then  obvious  to  thee  to  consider,  that  the  tem- 
per of  thy  Spirit  must  be  changed,  or  thou  art  undone  ■? 
that  inasmuch  as  thy  blessedness  lies  in  God,  this  change 
must  lie  in  the  alteration  of  thy  dispositions  and  the  pos- 
ture of  thy  spirit  towards  himl  Further,  Canst  thou  not 
consider  the  power  and  fixedness  of  thy  aversation  from 
God,  and  with  how  mighty  a  weight  thy  heart  is  carried 
and  held  down  from  him  1  Try,  lift  at  thy  heart,  see  if  it 
will  be  raised  God-ward  and  heaven-ward  1  Dost  thou  not 
find  it  is  as  if  thou  wert  lifting  at  a  mountain,  that  it  lies 
as  a  dead  weight  and  stirs  not  1  Ponder  thy  case  in  this  re- 
spect. And  then,  is  it  not  to  be  considered,  that  thy  time 
is  passing  away  apace  !  that  if  thou  let  thyself  alone,  'tis 
likely  to  be  as  bad  with  thee  to-morrow  as  this  day,  and  as 
bad  next  day  as  to-morrow  1  And  if  thy  time  expire  and 
thou  be  .snatched  away  in  this  state,  what  will  become  of 
thee  "i  And  dost  thou  not  therefore  see  a  necessity  of  con- 
sidering whatever  may  be  most  moving  and  most  likely  to 
incline  thy  heart  God-ward,  of  pleading  it  more  loudly  and 
importunately  with  thyself!  And  canst  thou  not  consider 
and  reason  the  matter  thus  l  "  O  my  soul,  what  i.s  the  rea- 
son that  thou  so  drawest  back  and  hangest  off  from  thy 
God  I  that  thou  art  so  unwilling  to  be  blessed  in  \nm1  that 
thou  shouldst  venture  to  run  thyself  upon  eternal  perdition 
rather  1  What  cause  hath  he  ever  given  thee  to  disalTect 
him  ■>.  What  is  the  ground  of  thy  so  mighty  prejudice'? 
Hath  he  ever  done  thee  hurt  1  Dost  thou  think  he  will  not 
accept  a  returning  souU  That  is  to  give  the  lie  to  his  Gos- 
pel! and  It  becomes  not  a  perishing  wretch  so  to  provoke 
him  in  whom  is  all  its  hope.  Is  the  eternal  glory  an  un- 
desirable thing  1  or  the  everlasting  burnings  tolerable'? 
Canst  thou  find  a  way  of  being  forever  blessed  without  God; 
or  whether  he  will  or  no '!  or  is  there  a  sufficient  plea,sure  in 
thy  sinful  distance  from  God,  to  outweigh  heaven  and  hell '? 
Daresi  thou  venture  upon  a  resolution  of  giving  God  and 
Christ  their  last  refusal ;  or  say,  thou  wilt  never  hearken  to, 
or  have  to  do  with  them  more'?  or  darest  thou  venture  to 
do  what  thou  darest  not  resolve;  and  act  the  wickedness 
thou  canst  not  think  of?  scorn  eternal  majesty  and  love; 
spurn  and  trample  a  bleeding  Saviour  1"  Commune  thus 
awhile  with  thyself;  but  if  yet  thou  find  thy  heart  relent 
nothing,  thou  cans;  yet  further  consider,  that  it  lies  not  in 
tliy  power  to  turn  thy  own  heart,  (or  else  howcomest  thou 
thus  to  object  ■?)  And  hence,  canst  thou  avoid  considering 
this  is  a  distressed  case '?  that  thou  art  in  great  straits ;  liable 
to  perish,  (yea,  sure  to  do  so  if  thou  continue  in  that  ill  tem- 
per of  spirit,)  and  wholly  unable  to  help  thy.self?  Surely 
thou  canst  not  but  see  this  to  be  a  most  distressed  case. 

I  put  it  now  to  thy  conscience,  whether  being  thus  led 
on,  thou  canst  not  go  thus  far  1  See  whether  upon  trial  thy 
conscience  give  thee  leave  to  say,  I  am  not  able  thus  to  do 
or  think :  and  be  not  here  so  foolish,  as  to  separate  the 
first  cause  and  the  second,  in  judging  thy  ability.  Thou 
mayst  sav.  No,  I  cannot  think  a  good  thought  without  God  : 
true,  so  I  know  thou  canst  not  move  thy  finger  without 
God  ;  but  mv  meaning  in  this  appeal  to  thy  conscience  is, 
whether  upon  trial  thou  findest  not  an  a-ssistance sufficient 
to  carry  thee  thus  far '?  Possibly  thou  wilt  say.  Yea,  but 
what  am  I  the  liciter  ?  I  am  only  brought  to  .sec  myscll  in 
a  distressed  perishing  condition,  and  can  get  no  further.  I 
answer,  'Tis  well  thou  art  got  so  far,  if  thou  indeed  see 
thyself  perishing,  and  thy  drow.sv  soul  awake  inio  any 
sense  of  the  sadness  of  thy  case.  But  I  intend  not  thus  to 
leave  thee  here;  therefore  let  rac  furthermore  demand  of 
thee,  What  course  wouldst  thou  lake  in  any  other  distress, 
wherein  thou  knowest  not  what  to  do  to  help  thyself? 
would  not  such  an  exigency,  when  thou  findest  thy.self 
pinched  and  urged  on  every  side,  and  every  way  is  shut 
up  to  thee,  that  thou  art  beset  with  calamities,  and  canst  no 
1  Audio  vulfua  ciun  ad  cffltim  maniu  tendunt  niliil  aliud  quern  Deum  dicuni, 


Chap.  XVII. 


way  turn  thyself  to  avoid  them ;  would  not  such  an  exigency 
force  thee  down  on  thy  knees,  and  set  thee  a-crying  to  the 
God  of  mercy  for  relief  and  help  1  Would  not  nature  itself 
prompt  to  this "!  Is  it  not  natural  to  lift  up  hands  and  eyes  to 
heaven  when  we  know  not  what  to  do  1  »  Therefore  having 
thus  far  reasoned  with  thee  about  thy  considering  power; 
let  me  demand  of  thee  if  thou  canst  yet  go  somewhat  further 
than  considering  1  that  is,  in  short.  Is  it  impossible  to  thee  to 
obey  this  dictate  of  nature'?  Imean,  represent  the  deplorable 
case  of  thy  soul  before  him  that  made  it :  and  crave  his  mer- 
ciful relief  Do  not  dispute  the  matter  ;  thou  canst  not  but 
see  this  is  a  possible  and  a  rational  course  as  thy  case  is. 
Should  not  a  people  seek  unto  their  God  ?  Fall  down 
therefore  low  before  him ;  prostrate  thyself  at  the  foot- 
stool of  his  mercy  seat.  Tell  him,  thou  understandest  him 
to  be  the  Father  of  .spirits,  and  the  Father  of  mercies  ;  that 
thou  ha.st  heard  of  his  great  mercy  and  pity  towards  the 
spirits  of  men  in  their  lorlorn  lapsed  state  :  what  a  bless- 
edness he  hath  designed  for  them ;  what  means  he  hath  de- 
signed to  bring  them  to  it.  Tell  him  thou  only  needest  a 
temper  of  spirit  suitable  to  this  blessedness  he  invites  thee 
to  1  that  thou  canst  not  master  and  change  thy  seusiial, 
earthly  heart ;  thou  knowest  he  easily  can  ;  thou  art  to  im- 
plore his  help,  that  his  blessed  and  Holy  Spirit  may  de- 
scend and  breathe  upon  thy  stupid,  dead  soul;  and  may 
sweetly  incline  and  move  it  towards  him ;  that  it  may 
eternally  rest  in  him ;  and  that  thou  may'st  not  perish, 
after  so  "much  done  in  order  to  thy  blessedness,  only  for 
want  of  a  heart  to  entertain  it.  Tell  him,  thou  comest 
upon  his  gracious  encouragement,  having  heard  he  is  a.s 
ready  to  give  his  Spirit  to  them  that  ask  him,  as  parents 
bread  to  "their  craving  children  rather  than  a  stone  ;  that 
'lis  for  life  thou  beggest:  that  'tis  not  so  easy  to  thee,  to 
think  of  perishing  for  ever ;  that  thou  canst  not  desist  and 
give  up  all  thy  hopes;  that  thou  shalt  be  in  hell  .shortly  if 
he  hear  and  help  thee  not.  Lastly,  If  thus  thou  obtain 
any  communication  of  that  holy,  blessed  Spirit,  and  thou 
find  il  gently  moving  thy  dead  heart,  let  me  once  more  de- 
mand of  thee ;  Is  it  impossible  to  forbear  this  or  that  ex- 
ternal act  of  sin  at  this  time,  when  thou  art  tempted  to  it"! 
sure  thou  canst  not  say,  'lis  impossible.  What  necessitates 
thee  to  it '?  And  then  certainly  thou  may'st  as  well  ordi- 
narily withhold  thyself  from  running  into  such  customary 
sensualities,  as  to  tend  to  grieve  the  Spirit,  debauch  con- 
science, stupify  thy  .soul,  and  hide  God  from  thee.  And 
if  thou  canst  do  all  this,  do  not  fool  thy  slothful  soul  with 
as  idle  a  conceit,  that  thou  hast  nothing  to  do,  but  to  sit 
still,  expecting  till  thou  drop  into  hell. 

Doubt  2.  But  have  I  not  reason  to  fear,  I  shall  but  add 
sin  to  sin  in  all  this  1  and  so  increase  the  burden  of  guilt 
upon  my  soul ;  and  by  endeavouring  to  better  my  case, 
make  it  far  worse.  Two  things  I  consider,  that  suggest  to 
me  this  fear,— the  manner  and  end  of  the  duties  you  put 
me  upon,  as  they  will  be  done  bv  me  in  the  ease  wherein 
I  apprehend  myself  yet  to  lie.— 1.  Manner.  As  to  the 
positive  action  you  advise  to,  I  have  heard,  the  best  actions 
of  an  unregenerate  person  are  sins,  through  the  sinfulness 
of  their  manner  of  doing  them  ;  though  as  to  the  inatterof 
the  thing  done,  they  be  enjoined  and  good  :  and  though  it 
be  true,  that  the  regenerate  cannot  perform  a  sinless  dtUy 
neither;  vet  their  p'ersons  and  works  being  covered  oyer 
with  the  righteousness  of  Chri.st,  are  looked  upon  as  having 
no  sin  in  them,  which  I  apprehend  to  be  none  of  my  case. 
—0.  I'.nd.  You  put  upon  me  these  things  in  order  to  the 
attaining  of  blessedness ;  and  to  do  such  things  with  intu- 
ition to  a  reward,  is  to  be  (as  maybe  doubted)  unwarrant- 
able, mercenary,  and  servile. 

/iepln.  First,"  As  to  this  former  reason  of  your  doubt, 
meihinks  the  proposal  of  it  answers  it.  Forasmuch  as  you 
acknowledge  the  matter  of  these  actions  to  be  good  and 
duty,  (and  plain  it  is  they  are  moral  duties,  of  common 
per'petual  concernment  to  all  persons  and  times,)  dare  you 
decline  or  dispute  against  your  duty  1  Sure  if  we  compare 
the  evil  of  what  is  so  substantially  in  itsell,  and  what  is 
so  circumstantially,  only  by  the  aclherence  ol  some  undue 
modnsoT  manner:  il  cannot  be  hard  to  determine  which 
is  the  greater  and  more  dreadful  e\-il.  As  to  the  present 
case ;  shouldst  thou  when  the  great  God  sends  abroad  his 
proclamation  of  pardon  and  peace,  reluse  to  attend  it, 
vul«i  islo  naturalii  est  nenno.    Min.  Fel.  Octav. 


Chap.  XVII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


347 


to  consider  the  contents  of  it,  and  ihy  own  case  in  re- 
ference thereto,  and  thereupon  to  sue  to  him  for  the  life  of 
thy  own  soul  I  Dost  thou  not  plainly  see  thy  refusal  must 
needs  be  more  provoking  than  thy  defective  performance  1 
This,  speaks  disability,  but  that,  rebellion  and  contempt. b 
Besides,  dost  thou  not  see,  that  thy  objection  lies  as  much 
against  every  other  action  of  thy  life  1  The  wise  man  tells 
us,'  the  ploughing  of  the  wicked  is  sin ;  (if  that  be  literally 
to  be  understood;)  and  what,  wouldst  thou  therefore  sit  stiil 
and  do  nothing  ?  Then  how  soon  would  that  idleness 
draw  on  gross  wickedness !  And  would  not  that  be  a 
dreadful  confutation  of  thyself,  if  thou  who  didst  pretend 
a  scruple,  that  thou  mightest  not  pray,  read,  hear,  meditate, 
shalt  not  scruple  to  play  the  glutton,  the  drunkard,  the 
wanton,  and  indulge  thyself  in  all  riot  and  excess  1  Yea,  if 
thou  do  not  break  out  into  such  exorbitancies,  would  any 
one  think  him  serious  that  should  say,  it  were  against  his 
conscience  to  be  working  out  his  salvation,  and  striving  to 
enter  in  at  the  strait  gale ;  seeking  first  the  kingdom  of 
God,  &c.  Would  not  this  soimd  strangely  1  And  espe- 
cially, that  in  the  meantime  it  should  never  be  against 
his  conscience,  to  trifle  away  his  time,  and  live  in  perpetual 
neglects  of  God,  m  persevering  atheism,  infidelity,  hardness 
of  heart,  never  regretted  or  striven  against ;  as  if  these  were 
more  innocent  1  And  what  thou  sayst  of  the  different 
case  of  the  regenerate,  is  impertinent ;  for  as  to  this  matter 
the  case  is  not  dilferent,  they  that  take  themselves  to  be 
such,  must  not  think  that  by  their  supposed  interest  in  the 
righteousness  of  Christ,  their  real  sins  cease  to  be  such, 
they  only  become  pardoned  sins ;  and  shall  they  therefore 
sin  more  boldly  than  other  men,  because  they  are  surer  of 
pardon  ? 

Secondly,  As  to  the  other  ground  of  this  doubt,  there 
can  only  be  a  fear  of  sinning,  upon  this  accoimt,  to  them 
that  make  more  sins  and  duties  than  God  hath  made.  The 
doubt  supposes  religion  inconsistent  with  humanity  :  and 
that  Grod  were  about  to  rase  out  of  the  nature  of  man,  one 
of  the  most  radical  and  fundamental  laws  written  tlicre, — 
a  desire  of  blessedness; — and  supposes  it  against  the  ex- 
press scope  and  tenor  of  his  whole  gospel  revelation.  For 
what  dolh  that  design,  bvtt  to  bring  men  to  blessedness'? 
And  how  is  it  a  means  to  compass  that  design,  but  as  it 
tends  to  engage  man's  spirits  to  design  it  tool  unless  we 
would  imagine  they  should  go  to  heaven  blindfold,  or  be 
rolled  thither  as  stones  that  know  not  whither  they  are 
moved;  in  which  case  the  gospel,  that  reveals  the  eternal 
glory,  and  the  way  to  it,  were  a  useless  thing.  If  so  express 
words  had  not  been  in  the  Bible,  as  that  Moses  had  respect 
to  the  recompense  of  reward ;  yea,  that  our  Lord  Jesus 
himself,  for  the  joy  set  before  him  endured  the  cross,  &c., 
this  had  been  a  Utile  more  colourable,  or  more  modest. 
And  what,  do  not  all  men,  in  all  the  ordinary  actions  of 
their  lives,  act  allowably  enough,  with  intuition  to  much 
lower  ends  ">  even  those  particular  ends  which  the  works 
of  their  several  callings  tend  to,  else  they  should  act  as 
brutes  in  every  thing  they  do.  And  would  such  a  one  scru- 
ple, if  he  were  pining  for  want  of  bread,  to  beg  or  labour 
for  it  for  this  end,  to  be  relieved  1  'Tis  the  mistaking  of  the 
notion  of  heaven  that  hath  also  an  ingrediency  into  this 
doubt,  if  it  be  really  a  doubt.  Whaf!  isit  a  low  thing  to  be 
filled  with  the  Dinne  fulness  1  to  have  his  glory  replenish- 
ing our  souls'?  to  be  perfectly  freed  from  sin'?  in  every 
thing  conformed  unto  this  holy  nature  and  will '?  That  our 
minding  our  interest  in  this,  or  any  affairs,  should  be  the 
principal  thing  with  us,  is  not  to  be  thought ;  our  supreme 
end  must  be  the  same  with  his,  who  made  all  things  for 
himself,  of  whom,  through  whom,  and  to  whom  all  things 
are,  that  he  alone  might  have  the  glory.  But  subordinates 
need  not  quarrel.  A  lower  end  doth  not  exclude  the  higher, 
but  serves  it :  and  is,  as  to  it,  a  means.  God  is  our  end  as 
he  is  to  be  glorified  and  enjoyed  by  us :  our  glorifying 
him  is  but  the  agnition  of  his  glory ;  "which  we  do  most  in 
beholding  and  partaking  it;  which  is  therefore  in  direct 
subordination  thereto. 

Douit  3.  But  it  may  further  be  doubted,  Wliat  if  it  be 
acknowledged,  that  these  are  both  things  possible  and  law- 
ful ;  yet  to  what  purpose  will  it  be  to  attempt  any  thing  in 

b  Therefore  as  to  that  fijnn  of  e.^ression— that  such  actg  of  unregenerate 
men  are  aina,— that  is  a  catachreatical  piece  of  rhetoric,  which  being  so  under- 
stood, u  harmless ;  but  to  use  it  in  propriety  of  speech,  and  ttience  to  go 


this  kind  ■?  O  what  assurance  have  I  of  success  ■?  Is  there 
any  word  of  promise  for  the  encouragement  of  one  in  my 
case  '?  Or  is  God  under  any  obligation  to  reward  the  en- 
deavours of  nature  with  special  grace  ■?  Wherefore,  when 
I  have  done  all  I  can,  he  may  withhold  his  influence,  and 
then  1  am  but  where  I  was,  and  may  perish  notwithstand- 
ing. And  suppose  thou  perish  notwithstanding'?  Do  but 
yet  consult  a  little  with  thy  own  thoughts:  which  is  more 
tolerable  and  easy  to  thee  ;  to  perish,  as  not  attaining  what 
thy  fainter  strugglings  could  not  reach ;  or  for  the  most 
direct,  wilful  rebellion,  doing  wickedly  as  thou  couldst  ■? 
Or  who  shall  have,  thinkest  thou,  the  more  fearful  con- 
demnation ■?  He  that  shall  truly  say  when  his  Master 
comes  to  judgment,  "  I  never  had  indeed.  Lord,  a  heart  so 
fully  changed  and  turned  to  thee,  as  should  denote  me  to 
be  the  subject  of  thy  saving,  pardoning  mercy;  but  thou 
knowest  (whoknowest  all  things)  I  longed  (and  with  some 
earnestness)  did  endeavour  it.  Thou  hast  been  pri'v)'  to 
my  secret  desires  and  moans,  to  the  weak  strivings  of  a 
listless  distempered  spirit,  not  pleased  with  itself,  aiming 
at  a  better  temper  towards  thee.  I  neglected  not  thy  pre- 
scribed means ;  only  that  grace  which  I  could  not  chal- 
lenge, thou  wast  pleased  not  to  give:  thou  didst  reqtiire 
what  I  must  confess  myself  to  have  owed  ihee ;  thou  didst 
withhold  only  what  thou  owedst  me  not ;  therefore  must  I 
yield  myself  a  convicted,  guilty  wretch,  and  have  nothing 
to  say  why  thy  sentence  should  not  pass."  Or  he  that  shall 
as  truly  hear  from  the  mouth  of  his  Judge,  "  Sinner,  thou 
wast  often  fore-warned  of  this  approaching  day,  and  called 
upon  to  provide  for  it ;  thou  hadst  precept  upon  precept, 
and  line  upon  line.  The  counsels  of  life  and  peace  were 
with  frequent  importunity  pressed  upon  Ihee,  but  thou  re- 
jectedst  all  with  proud  contempt,  didst  despise  with  the 
same  profane  scorn  the  oflers,  commands,  and  threats,  ol 
him  that  made  thee  ;  hardenedst  thy  heart  to  the  most  ob- 
stinate rebellion  against  his  known  laws;  didst  all  the 
wickedness  to  which  thy  heart  prompted  thee,  without  re- 
straint ;  declinedst  every  thing  of  duty  which  his  autho- 
rity, and  the  exigency  of  thy  own  case,  did  oblige  thee  to ; 
didst  avoid  as  much  as  thou  couldst  to  hear  or  know  any 
thing  of  my  will ;  coukist  not  find  one  serious,  considering 
hour  in  a  whole  life-time,  to  bethink  thyself,  what  was 
likely  to  become  of  thee  when  thy  place  on  earth  should 
know  thee  no  more.  Thou  mightst  know,  thou  wast  at  my 
mercy,  thy  breath  in  my  hand,  and  that  I  could  easily 
have  cut  thee  off  any  moment  of  that  large  space  of  time 
my  patience  allowed  thee  in  the  world;  yet  thou  never 
thoughtest  it  worth  the  while  to  sue  to  me  for  thy  life.  De- 
struction from  the  Lord  was  never  a  terror  to  thee.  Thou 
wouldst  never  be  brought  upon  thy  knees  ;  I  had  none  of 
thy  addresses  ;  never  didst  thou  sigh  out  a  serious  request 
for  mercy;  thy  soul  was  not  worth  so  much  in  thy  ac- 
count. Thy  blood,  wretch,  be  upon  thy  guilty  head  :  De- 
part, accursed,  into  everlasting  flames,"  &c. 

Come  now,  use  thy  reason  awhile,  employ  a  few  sober 
thoughts  about  this  matter ;  remember,  thou  wilt  have  a 
long  eternity  wherein  to  recognise  the  passages  of  thy  life, 
and  the  state  of  th)'  ease  in  the  last  judgment.  Were  it 
supposable,  that  one  who  had  done  as  the  former,  should 
be  left  finally  destitute  of  Divine  grace  and  perish ;  yet  in 
which  of  these  cases  wouldst  thou  choose  to  be  found  at 
last  ?  But  why  yet  shouldst  thou  imagine  so  bad  an  issue, 
as  that  after  thine  utmost  endeavours,  grace  should  be 
withheld,  and  leave  thee  to  perish  ;  because  God  hath  not 
bound  himself  by  promise  to  thee  1  What  promise  have 
the  ravens  to  be  heard  when  they  cry'?  But  thou  art  a 
sinner :  true,  otherwise  thou  «'ert  not  without  promise ;  the 
promises  of  the  first  covenant  would  at  least  belong  to  thee. 
Yet  experience  tells  the  world,  his  unpromised  mercies 
freely  flow  everywhere  :  The  whole  earth  is  full  of  his 
goodness;  yea,  but  his  special  grace  is  conveyed  by  pro- 
mise onl)',  and  that  only  through  Christ;  and  how  can  it 
be  communicated  through  him  to  any  but  tho.se  that  are  in 
him  '?  What  then,  is  the  first  in-being  in  Christ  no  special 
grace  ?  or  is  there  any  being  in  him  before  the  first,  that 
should  be  the  groimd  of  that  gracious  com.nunication  ■? 
Things  are  plain  enough,  if  we  make  them  not  intricate, 

about  to  maiie  men  believe,  that  'da  a  ain  to  do  their  duty,  is  void  both  of 
truth  and  sense,  and  fiiU  of  danger  unto  the  aouls  of  men. 
c  Prov.  Ed.  4. 


248 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XVII. 


or  entangle  ourselves  by  foolish  subtleties.  God  promises 
sinners  indefinitely,  pardon  and  eternal  lil'e,  for  the  sake  of 
Christ,  on  condition  that  they  believe  on  him.  He  gives 
of  his  good  pleasure  that  grace  whereby  he  draws  any  to 
Christ,  without  promise  directly  made  to  them,  whether 
absolute  or  conditional ;  though  he  give  it  for  the  sake  of 
Christ  also.  His  discovery  of  his  purpose  to  give  such 
grace  to  some,  indefinitely,  amounts  not  to  a  promise 
claimable  by  any :  for  if  it  be  said  to  be  ah  absolute  pro- 
mise to  particular  persons,  who  are  they  1  whose  duly  is 
it  to  believe  it  made  to  him  t  If  conditional,  what  are  the 
conditions  upon  which  the  first  grace  is  certainly  promis- 
ed 7  who  can  be  able  to  assign  them  1  But,  poor  soul ! 
thou  needest  not  stay  to  puzzle  thyself  about  this  matter. 
God  binds  himself  to  do  what  he  promises;  but  hath  he 
any  where  bound  himself  to  do  no  more  1  Did  he  promise 
thee  thy  being  ;  or  that  thou  shouldst  live  to  this  day  1  did 
he  promise  thee  the  bread  that  sustains  thee,  the  daily 
comforts  of  thy  life  7  Yea,  (what  is  nearer  the  present 
purpose,)  did  he  promise  thee  a  station  under  the  gospel  1 
or  that  thou  shouldst  ever  hear  the  name  of  Christ  1  If 
ever  his  Spirit  have  in  any  degree  moved  upon  thy  heart, 
inclined  thee  at  all  seriously  to  consider  thy  eternal  con- 
cernments, did  he  before-hand  make  thee  any  promise  of 
Ihat '!  A  promise  would  give  Ihee  a  full  certainty  of  the 
issue,  if  it  were  absolute,  out  of  hand  ;  if  conditional,  as 
soon  as  thou  findest  the  condition  performed.  But  what ! 
canst  thou  act  upon  no  lower  rate  than  a  foregoing  cer- 
tainty, a  pre-assurance  of  the  event !  My  friend,  consider 
a  little,  (what  thou  canst  not  but  know  already,)  that  'tis 
hope  (built  with  those  that  are  rational,  upon  rational  pro- 
babilities, with  many,  oftentimes  upon  none  at  all)  is  the 
great  engine  that  moves  the  world,  that  keeps  all  sorts  of 
men  in  action.  Doth  the  husbandman  foreknow  when  he 
plows  and  sows,  that  the  crop  will  answer  his  cost  and 
pains  1.  Doth  the  merchant  foreknow,  when  he  embarks 
his  goods,  he  shall  have  a  safe  and  gainful  return  ?  Do.st 
thou  foreknow,  when  thou  eatest,  it  shall  refresh  thee  1 
when  thou  takest  physic,  that  it  shall  recover  thy  health, 
and  save  thy  life  1  \'ea,  further,  can  the  covetous  man 
pretend  a  promise,  that  his  unjust  practices  shall  enrich 
him  1  the  malicious,  that  he  shall  prosper  in  his  design  of 
revenge  1  the  ambitious,  that  he  shall  be  great  and  ho- 
nourable 1  the  voluptuous,  that  his  pleasure  shall  be  always 
unmixed  with  gall  and  wormwood'?  Can  any  say,  they 
ever  had  a  promise  to  ascertain  them  thai  profaneness  and 
sensuality  would  bring  them  to  heaven  1  that  an  ungodly, 
dissolute  life  would  end  in  blessedness  1  Here  the  Lord 
knows  men  can  be  confident  and  active  enough  without  a 
promise,  and  a.sainst  many  an  express  threatening.  Wilt 
thou  not  upon  the  hope,  thou  hast  before  thee,  do  as  much 
for  thy  soul,  for  eternal  blessedness,  as  men  do  for  uncer- 
tain riches,  short  pleasures,  an  airy,  soon  blasted  name  1 
yea,  as  much  a.s  men  desperately  do  to  damn  themselves, 
and  purchase  their  own  swift  destruction  !  Or  canst  thou 
pretend,  though  thou  hast  no  pre-assuring  promise,  thou 
hast  no  hope  1  Is  it  nothing  to  have  heard  so  much  of 
God's  gracious  nature  1  Is  it  suitable  to  the  reports  and 
discoveries  he  hath  made  of  himself,  to  let  a  poor  wretch 
perish  at  his  feet,  that  lies  prostrate  there,  expecting  his 
mercv  7  Didst  thou  ever  hear  he  was  so  little  a  lover  of 
souls'?  Do  his  giving  his  Son,  his  earnest  unwearied 
strivings  with  sinners,"his  long  patience,  the  clear  beams 
of  Go.spel  light,  the  amiable  appearance  of  his  grace,  give 
ground  for  no  better,  no  kinder  thoughts  of  him '?  yea, 
hath  he  not  expressly  styled  liimself  the  God  hearing 
prayers,  taking  a  name  on  purpose  to  encourage  iiall  flesh 
to  come  to  him.  Wilt  thou  dare  then  to  adopt  those  pro- 
fane words,  "What  profit  is  it  to  pray  to  him'?  and  say, 
'tis  better  to  sit  still,  resolving  to  perish,  than  address  lo 
him,  or  seek  his  favour,  because  he  lialh  not  by  promise 
assured  thee  of  the  issue,  and  that,  if  he  suspend  his  grace, 
all  thou  dost  will  be  in  vain  1  How  wouldst  thou  judge  of 
the  like  resolution,  if  the  hu.sbandman  should  say.  When 
I  have  spent  my  pains  and  cost  in  breaking  up  and  pro- 
paring  the  earth,  and  casting  in  my  seed  ;  if  the  sun  shine 
not,  and  the  rain  fall  not  in  season,  if  the  influences  of 
heaven  be  suspended,  if  God  withhold  his  blessing,  or  if 


an  invading  enemy  anticipate  my  harvest,  all  I  do  and  ex- 
pend is  to  no  purpose  ;  and  God  hath  not  ascertained  me  of 
the  contrary,  by  express  promise  ;  'tis  as  good  therefore  sit 
still '?    Censure  and  answer  him  and  thyself  both  together. 

DmiOt  4.  But  thou  wilt  yet,  it  may  be,  say,  that  though 
all  this  may  be  possible  true,  yet  thou  canst  not  all  this 
while  be  convinced  of  any  need  so  earnestly  to  busy  thy- 
self about  this  affair.  For  God  is  wont  to  surprise  souls 
by  preventing  acts  of  grace,  to  be  found  of  them  that 
sought  him  not,  to  break  in  by  an  irresistible  power,  which 
they  least  thought  of.  And  to  go  about  to  anticipate  his 
grace,  were  to  detract  from  the  freeness,  and  so  from  the 
glory,  of  it. 

Reply.  But  art  thou  not  in  all  this  afraid  of  charging 
God  foolishly  1  When  the  merciful  God,  in  compassion 
to  the  souls  of  men,  hath  given  his  Gospel ;  constituted 
and  settled  a  standing  office  to  be  perpetuated  through  all 
ages  for  the  publication  of  it ;  invited  the  world  therein  to 
a  treaty  with  him,  touching  the  concernments  of  their 
eternal  peace  ;  required  .so  strictly  their  attendance  to,  and 
most  serious  consideration  of  his  proposals  and  offers ;  en- 
couraged and  commanded  their  addresses  to  hmi,  set  up 
a  throne  of  grace  on  purpose ;  wilt  thou  dare  to  say,  all 
this  is  needless  ?  When  God  speaks  to  thee,  is  it  needless 
for  thee  to  hear  him,  or  regard  what  he  saith  ?  or  when 
he  commands  thee  to  pour  forth  thy  soul  to  him,  will  thou 
say,  'tis  a  needless  thing  ?  Dost  thou  not  plainly  see,  that 
the  peculiar,  appropriate  aptitude  to  the  things  pressed 
upon  thet,  speaKs  them  tncccssani,  as  means  to  their  de- 
signed end ;  whence  they  are  fitly  called  '  means  of 
grace '?  Is  not  the  word  of  God  the  immortal  seed  1  Are 
not  souls  begotten  by  that  word  to  be  the  first-fruits  of  his 
creatures  ?  Is  it  not  the  type,  the  mould,  or  print  by 
which  Divine  impressions  are  put  upon  ihe  soul;  the  in- 
strument by  which  he  sanctifies '?  Are  not  the  exceeding 
great  and  precious  promises,  the  vchicula,  the  conrtyanceTS 
h  of  the  Divine  nature  ■?  And  what  can  be  the  means  to 
mollify  and  melt  the  obdurate  heart  of  a  sinner,  to  assuage 
its  enmity,  to  overcome  it  into  the  love  of  God,  to  trans- 
form it  into  his  image,  but  the  gospel  discovery  of  God's 
o-wn  gracious  and  holy  nature  1  And  can  it  operate  lothis 
purpose  without  being  heard,  or  read,  or  understood,  and 
considered,  and  taken  to  heart '?  Do  but  compare  this 
means  God  works  by,  with  the  subject  to  be  wrought  upon, 
and  the  effect  to  be  wrought,  and  nothing  can  be  conceived 
more  adequate  and  filly  corresponding.  But  inasmuch 
as  there  hath  been  an  enmity  between  God  and  sinners, 
and  that  therefore  tlie  whole  entire  means  of  reconcilia- 
tion must  be  a  treaty  ;  and  that  a  treaty  cannot  be  ma- 
naged or  conceived  wiihout  mutual  interlocution;  there- 
fore must  the  sinner  have  a  way  of  expressing  its  own 
sense  to  God,  as  well  as  he  speaks  his  mind  to  it ;  which 
shows  the  necessity  of  prayer  loo ;  and  therefore,  because 
the  peace  begins  on  his  part,  (though  the  war  began  on 
ours,)  he  calls  upon  sinners  to  open  themselves  to  him ; 
i  Come  now,  let  us  reason  together  ;  he  invites  addresses  ; 
Seek  the  Lord  while  he  may  be  found,  and  call  upon  him 
while  he  is  nigh,  &c.  And  doth  not  the  natural  relation 
itself  between  the  Creator  and  a  creature  require  this,  be- 
sides the  exigency  of  our  present  easel  Every  creature 
is  a  supplicant ;  its  necessary  dependance  is  a  natural 
prayer.  The  eyes  of  all  things  look  up,  &c.  'Tis  the 
proper  glory  of  a  Deity  lo  he  depended  on  and  addressed 
to.  k  Should  not  a  people  seek  unto  their  God  ?  'Tis  an 
appeal  lo  reason  ;  is  ii  not  a  congruous  thing '? 

Further,  Dost  thou  not  know  thy  maker's  will  i  made 
known  infers  upon  \iiec  a,ncccssily  nf  obeying  ;  unless  thou 
think  the  breach  between  God  and  thee  is  belter  to  be 
healed  by  rebellion  ;  and  that  the  only  way  to  expiate 
wickedness,  were  to  continue  and  multiply  it.  Is  it  a 
needless  thing  to  comply  with  the  will  of  him  that  gave 
ihee  breath  and  being  !  and  whose  power  is  so  absolute 
over  thee,  as  to  all  ihy  concernments,  both  of  time  and 
eternity'?  Again,  while  thou  preiendest  these  things  are 
needless,  come  now,  speak  out  freely;  what  are  the  more 
necessary  affairs  wherein  thou  art  so  deeply  engaged,  that 
thou  canst  not  suffer  a  diversion '?  What,  is  the  service 
and  gratification  of  thy  flesh  and  sense  .so  important  a 

;  1  Pet  i  ffl.  Jam,  i.  IS.  Rom.  vi  17.    John  > 
I  iBO.  i.  chap.  Iv.  k  Isa.  viii.  19. 


Chap.  XVII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


349 


business,  that  thou  canst  be  at  no  leisure  forthat  more  need- 
less work  ofsaving  thy  soul"!  Where  is  thy  reason  and  mo- 
desty ■?  Dost  thou  mind  none  other,  from  day  to  day,  but 
necessary  afl'airs  ■?  Dost  thou  use,  when  thou  art  tempted 
to  vain  dalliances,  empty  discourses,  intemperate  indul- 
gence to  thy  appetite,  so  to  answer  the  temptation,  Is  it 
not  necessary  t  Or  art  thou  so  destitute  of  all  conscience 
and  shame,  to  think  it  unnecessary  to  work  out  thy  sah'a- 
tion,  to  strive  to  enter  in  at  the  strait  gate  that  leads  to 
life  '>  but  most  indispensably  necessan,'  to  be  veri'  critically 
curious  about  what  thou  shalt  eat  and  drink,  and  put  on ; 
and  how  to  spend  thy  time  with  greatest  ease  and  pleasure 
to  thy  flesh,  that  it  may  not  have  the  least  cause  to  complain 
it  is  neglected  1  Thy  pretence, "  that  God  is  wont  to  be 
found  of  them  that  sought  him  not,  to  the  purpose  thou 
intendest  it,  is  a  most  ignorant  or  malicious  abuse  of 
Scripture.  The  prophet  is,  in  that  te.'it,  foretelling  the 
calling  of  the  Gentiles,  who,  while  they  remained  such, 
did  not  ('tis  true)  inquire  after  God ;  but  then  he  expressly 
tells  us,  (personating  God,)  I  am  sought  of  them  that 
aske<)  not  for  me,  (that  is,  after  the  gospel  came  among 
them,)  and  then  it  is  added,  I  am  found  (upon  this  seek- 
ing, plainly)  of  them  that  sought  me  not  (t.  c.  who  once 
in  their  former  darkness,  before  I  revealed  myself  in  the 
Gospel  dispensation  to  them,  sought  me  not:)q.d.  I  am  now 
sought  of  a  people  that  lately  .sought  me  not,  nor  asked 
after  me,  and  I  am  found  of  them.  But  what  is  this  to 
thy  case  ;  whom  God  hath  been,  in  the  Gospel,  earnestly 
inWling  to  seek  aller  him,  and  thou  all  this  while  refusest 
to  comply  with  the  invitation  ! 

And  suppose  thou  hear  of  some  rare  instances  of  per- 
sons, suddenly  snatched  by  the  hand  of  grace  out  of  the 
midst  of  their  wickedness,  as  fire-brands  out  of  the  fire,  is 
it  therefore  the  .safest  course  to  go  on  in  a  manifest  lebel- 
lion  against  God,  till  possibly  he  may  do  so  by  thee  also  t 
How  many  thousands  may  have  dropped  into  hell  since 
thou  heardest  of  such  an  instance "?  as  a  worthy  person 
speaks  to  that  purpose. "  If  thou  hast  heard  of  one  Elijah 
fed  by  ravens,  and  of  some  thousands  by  our  Saviour's 
miracles,  canst  thou  thence  plead  a  repeal  of  that  law  to 
the  world.  They  that  will  not  labour  shall  not  eat  1  Or  is 
it  a  safer  or  wiser  course  to  wait  till  food  drop  into  thy 
mouth  from  heaven,  than  to  use  a  prudent  care  for  the 
maintenance  of  thy  life '!  If  thou  say,  thou  hearest  but  of 
few  that  are  wrought  upou  in  this  way,  of  their  owTi  fore- 
going expectation  and  endeavour :  remember,  (and  let  the 
thought  of  it  startle  thee,)  that  there  are  but  few  that  are 
saved.  And  therefore  are  so  few  wrought  upon  in  this 
way,  becau.se  so  few  will  be  persuaded  to  it.  But  canst 
thou  say,  (though  God  halhnot  bound  himself  to  the  mere 
natural  endeavours  of  his  creature  neither.)  that  ever  any 
took  this  course,  and  persisted  with  faithful  diligence,  but 
they  succeeded  in  it  1  What  thou  talkest  of  the  freeness  of 
God's  grace,  looks  like  a  hypocritical  pretence.  Is  there 
no  way  to  honour  his  grace,  but  by  afli'ronting  his  autho- 
rity'! but  to  sin,  that  grace  may  abound  1  Sure  grace  will 
be  better  pleased  by  obedience,  than  by  such  sacrifice. 
For  a  miserable,  perishing  wretch,  to  use  God's  means  to 
help  itself  doth  that  look  like  merit  1  Is  the  beggar  afraid 
thou  shouldst  interpret  his  coming  to  thy  door  and  seeking 
thyalms,  tosignify,asif  he  thought  he  had  deserved  them  "! 
I  hope  thou  wilt  acknowledge  thyself  less  than  the  least 
of  all  God's  mercies,  and  that  thou  canst  not  deserve  from 
him  a  morsel  of  bread;  mayst  thou  not  therefore  in  thy 
necessity  labour  for  thy  living,  lest  thou  shouldst  intrench 
upon  the  freeness  of  Divine  bounty  f  With  as  much  wis- 
dom and  reason  mightst  thou  decline  the  use  of  all  other 
means  to  preserve  thy  life,  (which  thou  must  owe  alwavs 
to  free  mercy,)  to  eat  when  thou  art  hungry,  to  take  physic 
when  thou  art  sick,  lest  thou  shouldst  intimate  thvself  to 
have  merited  the  strength  and  health  sought  thereby.  Nor 
can  I  think  of  any  rational  pretence  that  can  more  plausi- 
bly be  insisted  on,  than  these  that  have  been  thus  brieflv 
discussed.  And  it  must  needs  be  difficult  to  bring  any 
appearance  of  reason  for  the  patronage  of  so  ill  a  cause, 
xs  the  careless  giving  up  of  a  man's  soulto  perish  eternally, 
that  is  visibly  capable  of  eternal  blessedness.  And  cer- 
tainly were  we  once  apprehensive  of  the  case,  the  attempt 
of  disputing  a  man  into  such  a  resolution,  would  appear 

m  Isa.  In*.  I.  n  .Mr.  Baxtpr. 


much  more  ridiculous,  than  if  one  should  gravely  urge 
arguments  to  all  the  neighbourhood,  to  pers-uade  them  to 
burn  their  houses,  to  put  out  their  eyes,  to  kill  their  chil- 
dren, and  cut  their  own  throats.  And  suie,  let  all  ima- 
ginable pretences  be  debated  to  their  uttermost,  and  it 
will  appear,  that  nothing  withholds  men  from  putting  forth 
all  their  might  in  the  endeavour  of  geUing  a  spirit  suitable 
to  this  blessedness,  but  an  obstinatelyperverse  andsluggish 
heart,  despoiled  and  naked  of  all  show  of  reason  and  ex- 
cuse. And  though  that  be  a  hard  task  to  reason  against 
mere  will,  yet  that  being  the  way  to  make  men  willing, 
and  the  latter  part  of  the  work  proposed  in  pursuance  of 
this  direction,  I  shall  recommend  only  such  considerations 
as  the  text  itself  will  suggest,  for  the  stirring  up  and  per- 
suading of  slothful,  reluctant  hearts,  choosing  those  as  the 
most  proper  limits,  and  not  being  willing  to  be  infinite 
herein,  as  amidst  so  great  a  variety  of  considerations  to 
that  purpose,  one  might. 

Th.it  in  general  which  I  shall  propose,  shall  be  only  the 
misery  of  the  unrighteous;  whereof  we  may  take  a  view 
in  the  opposite  blessedness  here  described.  The  contra- 
dictories whereto  will  afford  a  "negative,  the  contraries  a 
positive,  description  of  this  misery.  So  that  each  consider- 
ation will  be  double ;  which  I  shall  now  rather  glance  at 
than  insist  opon. 

1.  Consider  then.  If  thou  be  found  at  last  unquaHfied 
for  this  blessedness,  how  wilt  thou  bear  it  to  be  banished 
eteruallv  from  the  blessed  face  of  God  1  There  will  be 
those  that  shall  behold  that  face  in  righteousness  ;  so  shalt 
not  thou:  the  wicked  is  driven  away  in  his  wickedness, 
with  a  "  Never  more  see  my  face."  Again,  What  amazing 
visions  wilt  thou  have!  What  ghastly,  frightful  objects  to 
converse  with,  amidst  those  horrors  of  eternal  darkness; 
when  the  devil  and  his  angels  shall  be  thy  everlasting 
associates !  What  'direful  images  shall  those  accursed, 
enraged  spirits,  anrl  thy  o\\n  fruitful  parturient  imagina- 
tion, for  ever  entertain  thee  with,  and  present  to  thy  view! 

■3.  Is  ir  a  small  thing  with  thee,  to  be  destitute  of  all 
tho.se  inherent  excellencies  which  the  perfected  image  ol 
God,  whereof  thou  wast  capable,  comprehends  1  View 
them  over  in  that  (too  defective)  account  some  of  the  for- 
mer pages  gave  thee  of  them.  Thou  art  none  of  those 
brisht  stars,  these  sons  of  the  morning,  those  bles.ed,  glo- 
rified spirits  tnou  mightest  have  been.  But  consider. 
What  art  thou  ■?  What  shalt  thou  for  ever  be  1  What 
image  or  likeness  shalt  thou  bear  1  Alas,  poor  wretch, 
thou  art  now  a  fiend  1  conformed  lo  thy  hellish  partners; 
thou  bearesi  their  accur.sed  likeness.  Death  is  now  finish- 
ed in  thee  ;  and  as  thou  sowedst  to  the  flesh,  thou  reapest 
corruption.  Thou  art  become  a  loathsome  carcass ;  the 
worms  that  never  die.  abound  in  thy  putiified,  filthy  soul. 
Thou  hast  a  hell  in  thee.  Thy  venomous  lusts  are  now 
grown  mature,  are  in  their  full-grown  slate.  If  a  world 
of  iniquity,  a  fulness  of  deadly  poison,  tempered  by  hell- 
fire,  is  here  sometiines  to  be  found  in  a  little  member, 
what  will  there  then  be  in  all  thy  parts  and  powers  1 

3.  Consider,  how  blessed  a  satisfaction  dost  thou  lose  1 
how  pleasant  and  delightful  a  r'.-sl,  arising  both  from  the 
sight  of  so  much  glory,  and  so  peaceful  a  temper  and 
constitution  of  spirit  1  Here  thou  mightst  have  enjoyed 
an  eternal  undisturbed  rest.  But  for  rest  an ,1  satisfaction, 
thou  hast  vexation  and  endless  torment,  both  by  what  thou 
beholdest,  and  what  thou  feelest  within  thee.  Thy  dread- 
ful visions  shall  not  let  thee  rest :  but  the  chiefest  matter 
of  thy  disquiet  and  torment  is  in  the  verj'  temper  and  con- 
stitution of  thy  soul.  Thy  horrid  lusts  are  fuller  of  poison- 
ous energy,  and  are  destitute  of  their  wonted  objects, 
whence  they  turn  all  their  power  and  fur}'  upon  thy  mise- 
rable self  "Thy  enraged  passions  would  fly  in  the  face  of 
God,  but  thev  spend  themselves  in  tormenting  the  soul 
that  bred  them.  Thy  curses  and  blasphemies,  the  en- 
venomed dans  pointed  at  heaven,  are  reverberated  and 
driven  back  into  thy  own  heart.     And  therefore, 

4.  Consider,  what  awaking  ha.st  thou  7  Thou  awakest 
not  into  the  mild  and  cheerful  li?ht  of  that  blessed  day, 
wherein  the  saints  of  the  Most  High  hold  their  solemn, 
joyful  triumph.  But  thou  awakest  into  that  great  and 
terrible  day  of  the  Lord,  (dost  thou  desire  it,  for  what  end 
is  It  to  thee  1)  a  day  of  darkness,  and  not  light ;  a  gloomy 

o  P(EnB  Dairni— SensuB. 


260 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XVIII. 


and  stoimy  day.  The  day  of  thy  birth  is  not  a  more  hate- 
ful than  this  is  a  dread  lul  day.  Thou  awakest  and  art 
beset  with  terrors,  prcscntJy  apprehended  and  dragged  be- 
fore thy  glorious,  severe  Judge,  and  thence  into  eternal 
torments.  O  happy  ihou,  mightst  thou  never  awake, 
might  the  grave  conceal,  and  its  more  silent  darkness 
cover  thee  for  ever.  But  since  thou  must  awake  then, 
how  much  more  happy  wert  thou,  if  thou  wouldst  suffer 
thyself  to  be  awakened  now  !  What,  to  lose  and  endure 
so  much,  because  thou  wilt  not  now  a  little  bestir  thyself, 
and  look  about  thee'?  Sure  thy  conscience  tells  thee,  thou 
art  urged  but  to  what  is  possible,  and  lawful,  and  hope- 
ful, and  necessary.  Melhinks,  if  thou  be  a  man,  and  not 
a  stone,  if  thou  hast  a  reasonable  soul  about  thee,  thou 
shouldst  presently  fall  to  work,  and  rather  spend  thy  days 
in  serious  thoughts,  and  prayers,  and  tears,  than  run  the 
hazard  of  losing  so  transcendent  a  glory,  and  of  suffering 
misery,  which  as  now  thou  art  little  able  to  conceive, 
thou  wilt  then  be  less  able  to  endure. 


CHAPTER  XVIII. 

Rule  4.  Directing  to  the  eniJcavourof  a  gradual  improvpmen*  in  such  a  dis- 
posedness  of  spirit  (as  shall  be  found  ili  any  nieasurL^  iilroady  attained)  to- 
wards this  blessedness.  That  'tis  blessedness  be^iui  wliii-b  di-.poses  to  the 
onsummatestatoof  it.  That  we  are  therefore  to  enduavmir  the  daily  increase 
nf  our  present  knowledge  of  God,  conformity  to  him,  and  the  salistiedness  of 
our  spirits  therein. 

4.  Hide.  That  when  we  find  ourselves  in  any  disposition 
towards  this  blessedness,  we  endeavour  a  gradual  improve- 
ment therein,  to  get  the  habitual  temper  of  our  spirits 
made  daily  more  suitable  to  it.  We  must  still  remember 
we  have  not  yet  attained,  and  must  therefore  continue 
pressing  forward  »  to  this  mark,  for  the  prize  of  the  high 
calling  of  God  in  Christ  Jesus.  That  prize  (not  price,  as 
we  commonly  mis-read  it  in  our  Bibles)  of  which  the 
apostle  here  speaks,  is  (as  may  be  seen  by  looking  back  to 
verse  8,  9,  &c.)  the  same  with  the  blessedness  in  the  text. 
Such  a  knowledge  of  Christ,  as  should  infer  at  last  his 
participation  with  him  in  his  state  ol"  glory;  or  of  the  re- 
surrection of  the  dead.  This  is  the  ultimate  term,  the 
scope  or  end  of  ihat  high  calling  of  God  in  Christ;  so  'tis 
also  stated  elsewhere.  Who  hath  i>  called  us  unto  his  eter- 
nal glory  by  Christ  Jesus.  Now  we  should  therefore  fre- 
quently recount  how  far  short  we  are  of  this  glory,  and  stir 
up  our  souls  to  more  vigorous  endeavours  in  order  to  it. 
Our  suitableness  to  this  blessedness  stands  in  our  having 
the  elements  and  first  principles  of  it  in  us ;  'tis  glory  only 
that  fits  for  glory;  some  previous  sights  and  impressions 
of  it,  and  a  pleasant  complacential  relish  thereof,  that 
frame  and  attemper  us  by  degrees  to  the  full  and  consum- 
mate state  of  it.  This  is  that  therefore  we  must  endeavour, 
A  growing  knowledge  of  God,  conformity  to  him,  and 
satisfiedness  of  spirit  therein.  What  we  expect  should  be 
one  day  perfect,  we  must  labour  may  be,  in  the  meantime, 
always  growing. 

1.  Our  knowledge  of  God.  The  knowledge  of  him  I 
here  principally  intend,  is  not  notional  and  speculative, 
but  (which  is  more  ingredient  to  our  blessedness,  both  in- 
choate and  perfect)  that  of  converse,  that  familiar  know- 
ledge which  we  usually  express  by  the  name  of  acqttaint- 
ance.  See  that  this  knowledge  of  him  be  mcreased  daily. 
Let  us  now  use  ourselves  much  with  God.  Our  know- 
ledge of  him  must  aim  at  conformity  to  him;  and  how 
powerful  a  thing  is  converse  in  order  hereto  !  How  insen- 
sibly is  it  wont  to  transform  men,  and  mould  anew  their 
.spirits,  language,  garb,  dfportmeiit !  To  be  removed  from 
the  solitude  or  rudeness  of  the  country  to  a  city  or  univer- 
sity, what  an  alteration  does  it  make"!  How  is  such  a 
person  divested  by  degrees  of  his  rusticity,  of  his  more 
uncomely  and  agrest  manners !  Objects  we  converse 
with,  beget  their' image  upon  us;'  "They  walked  after 
vanity,  and  became  vain,  said  Jeremiah  ;  and  Solomon,  ii 
lie  that  walketh  with  the  wise,  shall  be  wise.  Walking 
is  a  usual  expression  of  converse.  So  to  converse  with 
the  holy  is  the  way  to  be  holy,  with  heaven,  the  way  to 


be  heavenly,  with  God,  the  way  to  be  God-like.  Let  us 
therefore  make  this  our  present  business,  much  to  ac- 
quaint ourselves  with  God.  We  count  upon  seeing  him 
face  to  face,  of  being  always  in  his  presence  beholding  his 
glory;  that  speaketh  very  intimate  acquaintance  indeed. 
How  shall  we  reach  that  pitch  1  What,  to  live  now  as 
strangers  to  him  1  Is  that  the  way  1«  The  path  of  the 
righteous  is  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day.  The  text  shows  us  the  right- 
eous man's  end.  To  behold  .the  glory  oi'  God's  face,  &c. 
'tis  easy  to  apprehend  then,  his  way  must  needs  have  in  it 
a  growing  brightness,  as  he  comes  still  nearer  this  end. 
Every  nearer  approach  to  a  lucid  thing  infers  (to  us)  an 
increase  of  light  from  it.  We  should  therefore  be  follow- 
ing on  to  know  the  Lord,  and  we  shall  see  his  going  forth 
will  be  before  us  as  the  morning,  r  He  will  be  still  visit- 
ing us  with  renewed,  increasing  light,  (for  such  is  morning- 
light,  fresh  and  growing-light,)  and  ere  long  it  will  be  per- 
fect day.  Labour  we  to  improve  our  knowledge  of  God 
to  such  a  degiee  of  acquaintance  as  our  present  state  can 
admit  of:  to  be  as  inward  w-ith  him  as  «-e  can,  to  fami- 
liarize ourselves  to  him.  His  gospel  aims  at  this,  to  make 
those  that  were  afar  off  nigh.  Far-distant  objects  we  can 
have  no  distinct  view  of  He  can  give  us  little  account  of 
a  person  that  hath  only  seen  him  alar  off;  so  God  beholds 
the  proud  afar  off,  that  is,  he  will  have  no  acquaintance 
with  them:  whereas  with  the  humble  he  will  be  familiar; 
s  he  will  dwell  (as  in  a  family)  with  them.  So  the  ungodly 
behold  God  till  he  bring  them  in,  and  make  them  nigh; 
then  they  are  no  longer  strangers,  but  of  his  family  and 
household,  now  thoroughly  acquainted.  Several  notes 
there  are  of  a  thorough  acquaintance  which  we  should 
endeavour  may  concur  in  our  acquaintance  with  God,  in 
that  analogy  which  the  case  will  bear: — To  know  his 
nature ;  or  (as  we  would  speak  of  a  man)  what  will  please 
and  displease  him,  so  as  to  be  able  in  the  whole  course  of 
our  daily  conversation  to  approve  ourselves  to  him:  to 
have  the  skill  so  to  manage  our  conversation,  as  to  con- 
tinue a  correspondence,  not  interrupted  by  any  of  our  offen- 
sive unpleasing  demeanours :  to  walk  worthy  of  God  unto 
all  well-pleasing.  It  concerns  us  most  to  study  and  en- 
deavour this  practical  knowledge  of  the  nature  of  God  ; 
what  trust,  and  love,  and  fear,  and  purity,  &c.  his  faithful- 
ness and  greatness,  his  goodness  and  holiness,  &;c.  do 
challenge  from  us:  what  may  in  our  daily  walking  be 
agreeable,  what  repugnant,  to  the  several  attributes  of  his 
being.  To  know  his  secrets ;  to  be  as  it  were  of  the  cabi- 
net-council, h  (The  word  used  by  the  Psalmist  hath  a  pecu- 
liar significancy  to  that  purpose;  to  signify,  not  only 
counsel,  but  a  council,  or  the  consessus  of  persons  that 
consult  together.)  This  is  his  gracious  vouchsafement,  to 
humble  reverential  sotils.  The  secret  of  the  Lord  is  with 
them  that  fear  him  ;  such  acquaintance  with  him  is  to  be 
sought,  to  know  the  (communicable)  secrets  both  of  his 
mind  and  heart.  Of  his  mind;  his  truths,  gospel-myste- 
ries, that  were  kept  secret  from  ages  and  generations. 
We  have  the  mind  of  Christ.  This  is  great  inwardness. 
Of  his  heart ;  his  love,  his  good-will,  his  kind  bosom 
thoughts  towards  our  souls.  To  know  his  methods,  and  the 
course  of  his  dispensations  towards  the  world,  his  church, 
and  especially  our  own  spirits.  This  is  great  knowledge  of 
God,  to  have  the  skill  to  trace  his  footsteps,  and  observe 
by  comparing  times  with  times,  that  such  a  course  he  more 
usually  holds;  and  accordingly,  with  great  probability, 
collect  fiom  what  we  have  seen  and  observed  what  we  may 
expect.  What  order  and  succession  there  is  of  storms  of 
wrath,  tn  clouds  of  sin  ;  and  again  of  peaceful,  lucid  inter- 
vals, when  such  storms  have  inferred  penitential  tears. 
In  what  exigencies,  and  distres.'ies,  humble  mourners  may 
expect  God's  visils  and  consolations.  To  recount  in  how 
great  extremities  former  experience  hath  taught  us  not  to 
despair;  aiul  from  such  experience  still  to  argue  ourselves 
into  fresh  reviving  hopes,  when  the  state  of  things  (whether 
public  or  private,  outward  or  spiritual)  seems  forlorn.  To 
know  the  proper  sea.sons  of  aildress  to  him  ;  and  how  to 
behave  ourselves  most  acceptably  in  his  presence,  in  what 
dispositions  and  postures  of  spirit  we  are  fittest  for  his 
converse,  so  as  to  be  able  to  come  to  him  in  a  good  hour,' 

fisn.  Ivii  15.  hPiwl.  nv.  14. 


Chap.  XVIII. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


251 


in  a  time  when  he  may  be  found.  To  know  his  voice .-  this 
discovers  acquaintance,  k  The  ear  trieth  words,  as  the 
mouth  tasteth  meats.  God's  righteous  ones,  that  are  tilled 
with  the  fruits  of  righteousness,  do  proportionably  abound 
in  I  knowledge,  and  in  nil  sense.  They  have  quick,  naked, 
unvitiated  senses,  to  discern  between  good  and  evil ;  yea, 
and  can  have  the  suffrage  of  several  senses  concerning  the 
same  object ;  they  have  a  kind  of  taste  in  their  ear.  They 
taste  the  good  word  of  God,  even  in  his  previous  workings 
on  them.  Beingnew-born,lhey  are  intimated  to  have  tasted 
in  the  word  how  gracious  the  Lord  is.  As  they  grow  up 
thereby,  they  have  still  a  more  judicious  sense,"  and  can 
more  certainly  distinguish,  when  God  speaks  to  them,  and 
when  a  strangergoes  about  to  coimterfeit  his  voice. "  They 
can  tell  at  first  hearing,  what  is  grateful  and  nutritive, 
what  offensive  and  hurtful,  to  the  divine  life  ;  what  is  har- 
monious and  agreeable,  what  dissonant,  to  the  gospel 
already  received,  so  that  an  angel  from  heaven  must  expect 
no  welcome,  if  he  bring  another.  To  know  his  inward  mo- 
tions and  impulses;  when  his  hand  touchelh  our  hearts, 
to  be  able  to  say.  This  is  the  finger  of  God,  there  is  some- 
thing divine  in  this  touch.  »My  beloved  put  in  his  hand 
by  the  hole  of  the  door,  and  my  bowels  were  moved.  This 
speaks  acquaintance,  when  the  soul  can  say,  I  know  his 
veiy  touch;  the  least  impression  from  him,  I  can  distin- 
guish it  from  thousands  of  objects  that  daily  beat  upon  my 
heart.  To  understand  his  looks;  to  know  the  meaning 
of  his  aspects,  and  glances  of  the  various  casts,  as  it  were, 
of  his  eye.  p  Such  things  intimate  friends  can,  in  a  sort, 
talk  by,  with  one  another;  I  will  guide  thee  by  mine  eye  ; 
that  implies  an  intelligent  teachable  subject.  We  have 
now  no  full-eyed  appearances  of  God;  he  shows  himself, 
looks  in  upon  us  through  the  lattice,  through  a  veil  or  a 
shadow,  or  a  glass.  That  measure  of  acquaintance  wilh 
him  to  be  able  to  discern  and  own  him  in  his  appearances,  is 
a  great  participation  of  heaven,  utter  unacquainianee  with 
God  is  expressed  by  the  denial  of  these  two,  Ye  have  neither 
heard  his  voice,  nor  seen  his  shape,  John  v.  37. 

Finally,  which  brings  us  home  to  the  text,  to  keep  our 
eye  intentively  fixed  on  him,  not  to  understand  his  looks 
only  as  before,  but  to  return  our  own.  Intimate  acquaint- 
ance (when  such  friends  meet)  is  much  expressed  and  im- 
proved by  the  eye,  by  a  reciprocation  of  glances,  or  (which 
speaks  more  inwardness)  more  fixed  views;  when  their 
eyes  do  even  feed  and  feast  upon  each  other.  Thus  we 
should  endeavour  to  he  as  in  a  continual  interview  with 
God.  How  frequent  mention  have  we  of  the  fixed  posture 
of  his  eye  towards  saints.  To  this  man  will  I  ok ;  I  have 
formd  out,  q.  d.  that  which  shall  be  ever  the  deli?ht  of 
mine  eye,  do  not  divert  me.  Towards  him  I  wilflook. 
What  he  speaks  of  the  materinl  temple  is  ul  imately  to  lie 
referred  to  that  which  is  typified,  i  his  church,  his  saints, 
united  with  his  Christ,  Mine  eyes  and  my  heart  shall  be 
there  perpetually;  and  elsewhere,  He  withdraweth  not 
his  eyes  from  the  righteous  ;  he  cannot  (admirable  grace) 
allow  himself  to  look  off,  to  turn  aside  his  eye :  and  he 
seems  impatient  of  the  aversion  of  theirs,  t  Let' me  see  thy 
countenance,  (saith  he,)  for  it  is  comely. 

Is  it  not  much  more  reasonable  it  should  be  thus  with 
us  towards  him  ■?  that  we  should  be  more  delighted  to  be- 
hold real  comeliness  than  he  with  what  is  so,'only  by  bis 
gracious  vouchsafement  and  estimation  1  How"  careful 
should  we  be,  that  our  eye  mav  at  every  turn  meet  his; 
that  he  never  look  toward  us,  and  find  it  in  the  ends  of  the 
earth,  carelessly  wandering  from  him  !  How  well  doth  it 
become  us,  «to  set  the  Lord  alwavs  before  us;  to  have 
our  eye  ever  towards  the  Lord  !  This  vou  see  is  the  initial, 
leading  thing  in  this  blessedness  of  heaven.  So  it  must 
have  also  a  prime  ingrediency  into  our  heaven  on  earth. 
It  is  a  part  of  celestial  blessedness;  but  it  is  not  peculiar  to 
it.  The  present  blessedness  the  righteous  enjoy  here  is  a 
participation  of  heaven.  It  hath  something  in  it  of  every 
thing  that  is  ingredient  into  that  perfect  blessedness.  Our 
present  knowledge  of  God  is  often  expressed  by  vision,  or 
sight,  as  we  have  had  occasion  to  observe  in  many  pas- 
sages of  Scripture.  He  hath  given  us  such  a  visive  power, 

k  Job  xii.  11. 

IPhil  i.9.  awSri-rifiiatfjViivn'<,ina.  Heb.  v.  alt.  Heb.  li. 
ml  Pel.  1.  5. 3  n  John  X.  o  Cant  v.  i. 

p  »)  we  apprehend  God  proportionably  more  clearly,  as  the  idea  we  have  of 
B  penon  is  more  distinct  that  we  have  of  hira  by  the  sight  of  his  picture  or  face 


and  made  it  connatural  to  that  heavenly  creature,  begotten 
of  him,  in  all  the  true  subjects  of  his  blessedness,  t  We 
know  that  we  are  of  God,  and  presently  it  follows.  He  hath 
given  us  an  understanding  to  know  him  that  is  true.  This 
new  man  is  not  born  blind.  The  blessed  God  himself  is 
become  liable  to  the  view  of  his  regenerate,  intellectual 
eye,  clarified,  and  filled  with  vigour  and  spirit  from  him- 
self He  therefore  that  hath  made,  that  hath  new-formed 
this  eye,  .shall  not  he  be  seen  by  it"!  shall  not  we  turn  it 
upon  himl  Why  do  not  we  more  frequently  bless  our  eye 
with  that  sight  %  This  object  (though  of  so  high  excellen- 
cy and  glory)  will  not  hurt,  but  perfect  and  strengthen  it. 
They  are  refreshing,  vital  beams  that  issue  from  it.  Sure 
we  have  no  excuse  that  we  eye  God  so  little,  i.  c.  that  we 
mind  him  no  more.  Why  have  we  so  few  thoughts  of 
him  in  a  day"?  What,  to  let  so  much  lime  pass,  and  not 
spare  him  a  look,  a  thought  1  Do  we  intend  to  employ 
ourselves  an  eternity  in  tlie  visions  of  God,  and  is  our 
present  aversion  from  him,  and  intention  upon  vanity,  our 
best  preparation  thereto  1  This  loudly  calls  for  redress. 
Shall  God  he  waiting  all  the  day,  as  on  purpose  to  catch 
our  eye,  to  intercept  a  look,  and  we  .studiouslv  decline 
him,  and  still  look  another  way,  as  of  choice  1  And  what 
is  it  but  choice  7  Can  we  pretend  a  necessity  to  forget  him 
all  the  day  ■?  How  cheap  is  the  expen.se  of  a  look!  How 
little  would  it  cost  us  !  And  yet  how  much  of  duty  might 
it  express  1  how  much  of  comfort  and  joy  might  it  bring 
into  us! 

How  great  is  our  ofl^ence  and  loss,  that  we  live  not  in 
such  more  constant  views  of  God !  Herein  we  sin  and 
suffer  both  at  once,  things  both  very  unsuitable  to  heaven. 
Mindfuluess  of  God  is  the  living  spring  of  all  holy  and 
pleasant  affections  and  deportments  towards  him  ;  sets  all 
the  wheels  a  going;  makes  the  souls  as  the  chariots  of 
Aminadab.  These  wheels  have  their  eyes  also,  are  guided 
by  mind,  by  an  intellectual  principle.  Knowing,  intelli- 
gent beings  (as  we  also  are  by  participation  and  according 
to  our  measure)soact  mutually  towards  one  another.  We 
cannot  move  towards  God  but  with  an  open  eye,  seeing 
hira  and  our  way  towards  him.  If  we  close  our  eyes  "we 
stand  still,  or  blindly  run  another  course,  we  know  not 
whither.  All  sin  is  darkness,  whether  it  be  neglect  of 
good,  or  doing  of  evil :  its  waj'  is  a  way  of  darkness ;  as  a 
course  of  holy  motion  is  walking  in  the  light.  Our  shut- 
ting our  eyes  towards  God  creates  that  darkness ;  surrounds 
us  with  a  darkness  comprehensive  of  all  sin.  Now  is  every 
thing  of  enjoined  duty  waived,  and  any  evil  done,  that  sin- 
ful nature  prompts  us  to.  Well  might  it  be  said,  °  He  that 
sinneth  hath  not  seen  God.  When  we  have  made  our- 
selves this  darkness,  we  fall  of  cour.se  under  Satan's  em- 
pire, and  are  presently  within  his  dominions.  He  is  the 
prince  of  darkness,  and  can  rule  us  now  at  his  will. 
Perfshing  lost  souls  are  such  as  in  whom  the  god  of  this 
world  hath  blinded  their  minds. — To  open  their  eyes,  and 
turn  them  from  darkness  to  light,  is,  to  turn  them  also 
from  the  power  of  Satan  unto  God.  What  a  hell  of  wick- 
edness are  we  brouffht  into,  in  the  twinkling  of  an  eye! 
We  are  witliout  God  in  the  world,  as  if  a  man  wink,  though 
at  noon-day  he  hath  as  it  were  put  out  the  sun,  'tis  with 
him  as  if  there  were  no  such  thing.  When  we  have 
banished  God  out  of  our  sight  and  forgotten  him,  'tis  wjih 
us  as  if  there  were  no  God.  If  such  a  state  grow  habitual 
to  us,  (as  we  know  every  sinful  aversion  of  our  eye  from 
God  tends  thereto,)  what  wickedness  is  there  that  will  not 
lurk  in  this  darkness  1  How  oflen  in  Scripture  is  forget- 
ting God  used  as  a  character,  yea,  as  a  paraphrase,  a  full, 
though  summary  expression  of  sin  in  general !  as  if  the 
wickedness,  the  malignity,  the  very  hell  itself  of  sin,  were 
whollv  included  (and  not  connoted  only)  here.  « Now 
consider  this,  (after  so  dreadful  an  enumeration,  so  black 
a  catalogue,)  all  that  forget  God.  And  (as  deep  calleth  to 
deep,  one  hell  to  another,)  ?  The  wicked  shall  be  turned 
into  hell,  and  all  the  people  that  forget  God.  That  heap, 
that  mass  of  wickedness,  of  pride,  of  persecution,  cursing, 
blasphemy,  deceit,  and  mischief,  all  meet  in  one  that  hath 
not  God  in  all  his  thoughts. 

through  a  pla«g.  beyond  that  which  we  have  by  hearing  a  reported  description 
of  him.  though  by  himself  unseen.    This  is  acquaintance  with  God. 
n  1  Kings  it.  3.    Job  xxxyi.  7.    Psal.  xxriii  19.  aiid  jomv.  15. 

~     ■    ■  "  ■  «■■"'  "i  s.  xx-v.  15.  1 1 „ 

t  Psal.  1.  y  Psal. 


r  Cant.  li. 


J I  John  i 


sPsal. 


1  Johll  V,  19,  20. 


253 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XVIII 


But  who  is  so  hardy  to  look  the  holy  God  in  the  face, 
and  sin  against  him  !  What  an  astonishment  is  it,  when 
he  watches  over  present  sm,  or  brmgs  lurlh  former  sins 
out  of  secret  darkness,  and  sets  them  in  the  light  of  his 
countenance!  Who  ihat  understands  any  thing  of  the  na- 
ture and  majesty  of  God,  dare  call  him  for  a  witness  of 
his  sinning"?  The  worst  of  men  would  find  themselves 
under  some  restraint,  could  they  but  obtain  of  themselves, 
to  sit  down  sometimes,  and  solemnly  think  of  God.  Much 
more  would  it  prove  an  advantage  to  them,  (whom  I  most 
intend,)  such  as  sin  within  the  nearer  call  and  reach  of 
mercy ;  that  sin  not  to  the  utmost  latitude  ;  even  such  as 
lead  the  strictest  lives,  and  are  seldomer  found  to  transgress. 
Are  not  their  sins  wont  to  begin  with  forgetting  Godl 
Did  they  eye  God  more,  would  they  not  sin  less  frequent- 
ly, and  with  greater  regret  1  You  his  saints,  that  have 
made  a  covenant  with  him  by  sacrifice,  that  profess  the 
greatest  love  and  dev(,itedness  to  him,  and  seem  willing 
yourselves  to  become  sacrifices,  and  lay  down  your  lives 
for  his  sake  ;  what,  is  it  a  harder  thing  to  give  him  a  look, 
a  thought !  or  is  it  not  too  common  a  thing,  without  ne- 
cessity, (and  then  not  without  injury,)  to  withhold  these 
from  him  1  Let  us  bethink  ourselves,  are  not  the  princi- 
pal distempers  of  our  spirits,  and  disorders  yet  observable 
in  our  lives,  to  be  referred  hither  1  As  to  enjoined  ser- 
vices; what  should  we  venture  on  omi.ssions,  if  we  had 
God  in  our  eye  1  or  serve  him  with  so  declining,  backward 
hearts  1  Should  we  dare  to  let  pass  a  day,  in  the  even 
whereof  we  might  write  down,  Nothing  done  for  God  this 
day  ■?  Or  should  we  serve  him  as  a  hard  master,  with 
sluggish,  despondent  spirits  1  The  aposile  forbids  ser- 
vants to  serve  with  eye-service,  as  men-pleasers  ;  meaning 
they  should  eye  men  less,  and  God  more.  Sure,  as  to 
him,  our  service  is  not  enough  eye-service.  We  probablj' 
eye  men  more  than  we  should ;  but  we  do  not  eye  him 
enough.  Hence  such  hanging  of  hands,  such  feebleness 
of  knees,  such  laziness  and  indifl'erency,  so  little  of  an  ac- 
tive zeal  and  laborious  diligence,  so  little  fervency  of  spirit 
in  serving  the  Lord.  Hence  also  such  an  aversion  to 
hazardous  services,  such  fear  of  aUempting  any  thing 
(though  never  so  apparent  important  duty)  that  may  prove 
costly,  or  hath  danger  in  it.  We  look  not  to  him  that  is 
invisible.  And  as  to  forbidden  things  ;  should  we  be  .so 
proud,  so  passionate,  so  earthly,  so  sensual,  if  we  had  God 
more  in  view  l  should  we  so  much  seek  ourselves,  and 
indulge  our  own  wills  and  humours,  drive  a  design  with 
such  solicitude  and  intention  of  mind  for  our  private  in- 
terests ■?  Should  we  walk  at  such  a  latitude,  and  more  con- 
sult our  own  inclination  than  our  rule,  allow  ourselves  in 
so  much  vanity  of  conversation,  did  we  mind  God  as  we 
ought  V  And  do  we  not  sensibly  punish  ourselves  in  this 
neglect?  What  a  dismal  chaos  is  this  world  while  we  see 
not  God  in  it  I  To  live  destitute  of  a  Divine  presence,  to 
discern  no  beam  of  the  heavenly  glory ;  to  go  up  and 
down  day  by  day,  and  perceive  nothing  of  God,  no  glim- 
mering, no  appeaiance;  this  is  disconsolate  as  well  as 
sinful  darkness.  What  can  we  make  of  creatures,  what 
of  the  daily  events  of  Providence,  if  we  see  not  in  them 
the  glory  of  a  Deity  ;  if  we  do  not  contemplate  and  adore 
the  Divine  wisdom,  power,  an<l  goodness,  difiuscd  every 
where  1  Our  practical  atheism,  and  inobservance  of  God, 
make  the  world  become  to  as  the  region  and  shadow  of 
death,  states  iis  as  among  ghosts  and  spectres,  makes  all 
things  look  with  a  ghastly  face,  imprints  death  upon  every 
thing  we  .see,  encircles  us  with  gloomy,  dreadful  shades, 
and  with  uncomfortable  apparitions.  To  behold  the 
tragical  spectacles  always  in  view,  the  violent  lusts,  the 
rapine  and  rage  of  some,  the  calamitous  .sufferings,  the 
miseries  and  ruins  of  others;  to  hear  every  corner  re- 
sounding with  the  insultalions  of  the  oppressor,  and  the 
mournful  groans  of  the  oppressed  ;  what  a  painful  con- 
tinuing death  were  it  to  be  in  the  world  without  God !  At 
the  best,  all  things  were  hut  a  vanishing  scene,  an  image 
seen  in  the  dark.  The  creation  a  thing  the  fashion  whereof 
were  passing  away,  the  whole  contexture  and  system  of 
Providence  were  mere  confusion,  without  the  least  con- 
cinnity  or  order;  religion  an  acknowledged  Iritle,  a  mere 
mockery  !  What,  to  wink  ourselves  into  so  much  darkness 

s  8ic  cerfo  vivtjndum  c^l  tancpiain  m  ronspectu  vivamu.'^,  &c.    8cn.  Epiat. 


and  desolation,  and  by  sealing  up  our  eyes  against  the  Di- 
vine light  and  glory',  to  '■<nfirm  so  formidable  miseries 
upon  our  own  soub  '  How  dreadfully  shall  we  herein  re- 
venge our  own  folly,  in  nullifying  him  to  ourselves,  who 
is  the  all  in  all !  Sure  there  is  little  of  heaven  in  all  this! 
But  if  now  we  open  our  eyes  upon  Ihat  all-comprehending 
glory,  apply  them  to  a  steady  intuition  of  God,  how  heaven- 
ly a  life  shall  we  then  live  in  the  world  !  To  have  God 
alwaj's  in  view,  as  the  director  and  end  of  all  our  actions; 
to  make  our  eye  crave  leave  of  God,  to  consult  him  ere  we 
adventure  upon  any  thing,  and  implore  his  guidance  and 
blessing;  upon  all  occasions  to  direct  our  prayers  to  him 
and  look  up;  to  make  our  eye  wait  his  commanding  look, 
ready  to  receive  all  intimations  of  his  will ;  this  is  an  an- 
gelic life.  To  be  as  those  ministers  of  his  that  are  always 
ready  to  do  his  pleasure ;  to  make  our  eye  do  him  homage, 
and  express  our  dependanee  and  trust;  to  approve  our- 
selves in  every  thmg  to  him,  and  act  a.s  always  in  his  pre- 
sence, observing  still  how  his  eye  observes  us,  and  expo- 
sing ourselves  willingly  to  its  in.speclion  and  search,  con- 
tented always  he  should  see  through  and  through  us; 
surely  there  is  much  of  heaven  in  this  life ;  so  we  should 
endeavour  to  live  here.  I  cannot  omit  to  give  you  this 
instruction  in  the  words  of  a  heathen.'  li'e  oiiglit,  (saith 
he)  So  to  live,  as  alwai/s  within  view,  order  out  cogitations 
as  if  some  one  might  or  can  look  into  the  very  imcards  of  our 
breast.  For  to  what  purpose  is  it,  to  hide  any  thing  from 
man  ?  from  God  nothing  can  be  hid  ;  he  is  continually  pre- 
sent  to  our  spirits,  and  comes  amidst  our  inmost  thoughts,  &c. 

This  is  to  walk  in  the  light,  amidst  a  serene,  placid, 
mild  light,  that  infuses  no  unquiet  thoughts,  admits  no 
guilty  fears,  nothing  that  can  disturb  or  annoy  us.  To 
eye  God  in  all  our  comforts,  and  observe  the  smiling  as- 
pects of  his  face,  when  he  dispenses  them  to  us ;  to  eye  him 
in  all  our  afflictions,  and  consider  the  paternal  wisdom 
that  instructs  us  in  them;  how  would  this  increase  our 
mercies,  and  mitigate  our  troubles  !  To  eye  him  in  all 
his  creatures,  and  observe  the  various  prinis  of  the  Cre- 
ator's glory  stamped  upon  them;  with  how  lively  a  lustre 
would  it  ciothe  the  world,  and  make  every  thing  look  with 
a  pleasant  face  !  What  a  heaven  were  it  to  look  upon  God, 
as  filling  all  in  all !  and  how  sweetly  would  it,  ere-while, 
raise  our  .souls  into  some  such  sweet  seraphic  strains, 
"  Holy,  holy, — the  whole  earth  is  full  of  his  glory  !  To 
eye  him  in  his  providences,  and  consider  how  all  events  are 
with  infinite  wisdom  dis]>osed  into  an  apt  subserviency  to 
his  holy  will  and  ends;  what  ditficulties  would  hence  be 
solved  !  what  seeming  inconsistencies  reconciled !  and 
how  much  would  it  contribute  to  the  ea.se  and  quiet  of  our 
minds!  To  eye  him  in  his  Christ,  the  express  image  of 
his  person,  the  brightness  of  his  glory  ;  and  in  the  Chris- 
tian economy,  the  gospel  revelation  and  ordinances, 
through  which  he  manifests  himself ;  to  behold  him  in  the 
posture  wherein  he  saves  souls,  clad  with  the  garments  of 
salvation,  girt  with  power,  and  apparelled  with  love, 
travelling  in  the  greatness  of  his  strength,  mighty  to  .save  : 
to  view  him  addressing  himself  to  allure  and  win  to  him 
the  hearts  of  sinners,  when  he  discovers  himself  in  Christ, 
upon  that  reconciling  design,  makes  grace  that  hrinss  sal- 
vation appear,  teaching  to  deny  ungodliness,  &c.  to  behold 
him  entering  into  human  flesh,  pitching  his  tabernacle 
among  men,  hanging  out  his  ensigns  of  peace,  laying  his 
trains,  spreading  his  net,  the  cords  of  a  man,  the  bands  ol 
love  :  to  see  him  in  his  Christ,  ascending  the  cross,  lifted 
up  to  draw  all  men  to  him  :  and  consider  Ihat  mighty  loi-e 
ot  justice  and  of  souls,  both  so  eminently  conspicuous  in 
that  stupendous  sacrifice;  here  to  fix  our  eyes  looking  to 
Jesus,  and  beholding  him  whom  we  have  pierced:  to  see 
his  power  and  glory,  as  ihey  were  wont  to  be  .seen  in  his 
sanctuaries;  to  observe  him  in  the  solemnities  of  his  wor- 
ship, and  the  graceful  postures  wherein  he  holds  com- 
munion with  his  .saints,  when  he  scats  him.self  amidst  them 
on  the  throne  of  grace,  receives  their  addresses,  dispenses 
the  tokens  and  pledges  of  his  love:  into  what  transports 
might  these  visions  put  us  every  day! 

Let  us  then  stir  up  our  drowsy  souls,  open  our  heavy 
eyes,  and  turn  them  upon  God,  inure  and  habituate  them 
to  a  constant  view  of  his  (yet  veiled)  face,  that  we  may  not 


Chap.  XVIII. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


358 


see  him  only  by  casual  glances,  but  as  those  that  seek  his 
face,  and  make  it  our  business  to  gain  a  thorough  knowledge 
of  him.  But  let  us  remember,  that  all  our  present  visions 
of  Grod  must  aim  at  a  further  conformity  to  him ;  they 
mast  design  imitation,  not  the  satisfying  of  curiosity  :  our 
looking  must  not  therefore  be  an  inquisitive,  busy  prying 
into  the  unrevealed  things  of  God.  Carefully  abstain  from 
such  over-bold  presumptuous  looks.  But  remember,  we 
are  to  eye  God  as  our  pattern.  Wherein  he  is  to  be  so, 
he  hath  plainly  enough  revealed  and  proposed  himself  to 
us.  And  consider,  this  is  the  pattern,  both  to  which  we, 
ought  and  to  which  we  shall  be  conformed,  if  we  make  it 
our  business  ;  so  will  sense  of  duty  and  hope  of  success 
concur  to  fix  our  eye  and  keep  it  steady.  Especially,  let 
us  endeavour  to  manage  and  guide  our  eye  aright,  in  be- 
holding him,  that  our  sight  of  him  may  most  efifectually 
subserve  this  design  of  being  like  him ;  and  herein  nothing 
will  be  more  conducible,  than  that  our  looks  be  qualified 
with — reverence,  and — love. 

1.  Let  them  be  reverential  looks.  We  shall  never  be 
careful  to  imitate  a  despised  pattern,  orthat  we  think  meanly 
of  When  this  is  the  intimate  sense  of  our  soul.  Who  is  a 
God  like  unto  thee  in  holiness  1  there  is  none  holy  as  the 
Lord  :  this  will  set  our  powers  on  work  ;  such  sights  will 
command  and  over-awe  our  souls  into  conformity  to  him. 
Subjects  have  sometimes  affected  to  imitate  the  very  im- 
perfections and  deformities  of  their  adored  prince.  Let  us 
greaten  our  thoughts  ofGtod.  Look  to  him  with  a  sub- 
missive, adoring  eye.  Let  every  look  import  worship  and 
subjection.  Who  can  stand  before  apprehended  sovereign 
majesty  with  such  a  temperof  soul  as  shall  signify  an  affront 
to  it'!  This  will  make  everything  as  suitable  to  God,  yield 
and  render  our  souls  susceptible  of  all  divine  and  holy  im- 
pressions. 

2.  Let  them  be  friendly  and  (as  far  as  may  consist  with 
that  reverence)  amorous  looks.  'Tis  natural  to  affect  and 
endeavour  likeness  to  them  we  love.  Let  love  always  sit 
in  our  eye,  and  inspirit  it ;  this  will  represent  God  always 
amiable,  will  infinitely  commend  us  to  his  nature  and  at- 
tributes, and  even  ravish  us  into  his  likeness.  The  loving 
spouse  often  glories  to  wear  her  beloved  husband's  picture 
on  her  breast.  The  love  of  God  will  much  more  make  us 
affect  to  bear  his  image  in  our  hearts.  His  law  is  a  true 
representation  of  him,  and  luve  is  the  fulfilling  of  that  law, 
an  exemplification  of  it  in  ourselves.  Love  will  never 
enter  a  quarrel,  nor  admit  of  any  disagreement  with  God. 
His  more  terrible  appearances  will  be  commendable  in  the 
eye  of  love.  It  thinks  no  evil.  But  so  interprets  and  com- 
ments upon  his  severer  aspects,  whether  through  his  law 
or  providence,  as  to  judge  all  amiable,  and  frame  the  soul 
to  an  answerable  deportment. 

'2.  In  this  way  then  let  us  endeavour  a  growing  con- 
formity unto  God.  It  hath  been  much  (and  not  unneces- 
sarily) inculcated  already,  that  the  blessedness  of  the  right- 
eous hereafter,  doth  not  consist  merely  in  beholding  an  ex- 
ternal, objective  glory,  but  in  being  also  glorified.  They 
are  happy  by  a  participated  glory;  by  being  made  like 
God,  as  well  as  seeing  his  glorious  likeness ;  whereby  the 
constitution  of  their  spirits  is  changed  and  reduced  to  that 
excellent,  harmonious,  agreeable  temper,  that  holy  com- 
posure and  peaceful  state,  from  which  blessedness  is  inse- 
parable. As  far  as  we  are  capable  of  blessedness  in  this 
world,  it  must  be  so  with  us  here.  Glory  without  us  will 
not  make  us  happy  in  heaven ;  much  less  will  any  thing 
without  us  make  us  happy  on  earth.  'Tis  an  idle  dream, 
of  sickly,  crazy  minds,  that  their  blessedness  consists  in 
some  external  good,  that  is  separable  and  distant  from  them ; 
which  therefore  as  they  blindly  guess,  they  uncertainly  pur- 
sue ;  never  aiming  to  become  good,  without  which  they 
can  never  know  what  it  is  to  be  blessed  What  felicitj-  are 
men  wont  to  imagine  to  themselves  in  this  or  that  change 
of  their  otUward  condition !  were  their  state  such  orsuch, 
then  they  were  happy,  and  should  desire  no  more.  As  the 
child's  fancy  suggests  to  it,  if  it  were  on  the  top  of  such  a 
hill,  it  could  touch  the  heavens,  but  when  with  much  toil 
It  halh  got  thither,  it  finds  itself  as  far  off  as  before.  We 
have  a  shorter  and  more  compendious  way  to  it,  would  we 

)  cannot  receive  detriment 


allow  ourselves  to  tmderstand  it.  A  right  temper  of  mind 
involves  blessedness  in  itself;  'tis  this  only  change  we 
need  to  endeavour.  We  wear  out  our  days  in  vanity  and 
misery,  while  we  neglect  this  work,  and  busy  ourselves  to 
catch  a  fugitive  shadow,  that  hovers  about  us.  It  can 
never  be  well,  till  our  own  souls  be  a  heaven  to  us,  and 
blessedness  be  a  domestic,  a  home  dwelling  inhabitant 
there.  Till  we  get  a  settled  principle  of  holy  quietude  into 
our  own  breasts,  and  become  the  sons  of  peace,  with  whom 
the  peace  of  God  may  find  entrance  and  abode ;  tiU  we 
have  that  treasure  within  us,  that  may  render  us  insensible 
^f  any  dependence  on  a  foreign  good,  or  fear  of  a  foreign 
§yik  Shall  that  be  the  boast  and  glory  of  a  philosopher 
onl^tcarry  all  my  goods  with  me  wherever  I  go "!  and 
that,  A  virtuous,  gootl  man,  is  liable  to  no  hurt  1 1>  Seneca 
thinks  "they  discover  a  low  spirit,  that  say,  externals  can 
add  any  thing  (though  but  a  very  little)  to  the  felicity  of  an 
honest  mind ;  as  if  (saith  he)  men  could  not  be  content 
with  the  light  of  the  sun  without  the  help  of  a  candle  or  a 
spark."  And  speakingof  the  constancy  of  the  virtuous  man, 
(saith  he,)  "  They  do  ill  that  say,  such  an  evil  is  tolerable 
to  him,  such  a  one  intolerable,  and  that  confine  the  great- 
ness of  his  mind  within  certain  bounds  and  limits.  Adver- 
sity (he  tells  us)  overcomes  us,  if  it  be  not  wholly  over- 
come. Epicurus,  (saith  he,)  the  very  patron  of  your  sloth, 
acknowledges  yet,  that  tmhappy  events  can  seldom  disturb 
the  mind  of  a  virtuous  person,  (and  he  adds,)  how  had  he 
almost  uttered,  the  voice  of  a  man  !  I  pray,  (saith  he,)speak 
out  a  little  more  boldly,  and  say  he  is  above  ihem  altoge- 
ther."': Such  apprehensions  the  more  virtuous  heathens 
have  had  of  the  efficacy  and  defensative  power  of  moral 
goodness,  however  defective  their  notion  might  be  of  the 
thing  itself  Hence  Socrates  the  pagan  martyr  is  reported  to 
have  cried  out,  (when  those  persons  were  persecuting  him  to 
death,)  Anytus  and  Meletus  can  kill  me,  but  they  cannot 
hurt  me.  And  Anaxarchus  the  philosopher,  having  sharply 
reproved  Nicocreon,  and  being  by  him  ordered  to  be  beaten 
to  death  with  iron  mallets,  bids.  Strike  on,  strike  on,  thou 
mayest  (saith  he)  a  break  in  pieces  this  vessel  of  Anaxar- 
chus, but  Anaxarchus  himself  thou  canst  not  touch. 

Shall  Christianity  here  confess  itself  outvied  1  shall  we, 
to  the  reproach  of  our  religion,  yield  the  day  to  pagan  mo- 
rality, and  renew  the  occasion  of  the  ancient  complaint, 
'  that  Hie  faith  of  Christians  is  out-done  by  the  heathen  infide- 
lity ?  It  is,  I  remember,  the  challenge  of  Cicilius  in  Mi- 
nutius.  "  There  is  Socrates  (saith  he)  the  prince  of  wis- 
dom, whosoever  of  you  Christians  is  great  enough  to  at- 
tempt it,  let  him  imitate  him  if  he  can."  Methinks  we  should 
be  ambitious  to  tell  the  world  in  our  lives,  (for  Christians 
should  live  great  things,  not  .speak  them.f)  that  a  greater 
than  Socrates  is  here :  to  let  them  see  in  us  our  represent- 
ed pattern:  to  show  forth  higher  virtues  than  those  of 
Socrates;  even  his,  who  halh  called  us  out  of  darkness 
into  his  glorious  and  marvellous  light.  Certain  it  is,  that 
the  sacred  oracles  of  the  gospel  set  before  us  a  more  ex- 
cellent pattern,  and  speak  things  not  less  magnificent,  but 
much  more  modest  and  perspicuous ;  with  less  pomp  of 
words  thev  give  us  a  much  clearer  account  of  a  far  more 
excellent  'temper  of  mind,  and  prescribe  the  direct  and 
certain  way  of  attaining  it.  (Do  but  view  over  the  many 
pas-sages  of  Scripture  occasionally  glanced  al,  Chap.  7.) 
But  we  grope  as  in  the  dark  for  blessedness;  we  stumble 
at  noon-day  as  in  the  night,  and  wander  as  if  we  had  no 
eyes ;  we  inistake  our  business,  and  lay  the  scene  of  a 
happy  state  at  a  great  distance  from  us,  in  things  which 
we  cannot  reach,  and  which  if  we  could  it  were  to  little 
purpose. 

Not  to  speak  of  greater  sensualists,  (whom  at  present  I 
have  less  in  my  eye,)  is  there  not  a  more  refined  .sort  of 
persons,  that  neglecting  the  great  business  of  inspecting, 
and  labouring  to  better  and  improve  their  spirits,  are 
wholly  taken  up  about  the  affairs  of  another  sphere  ;  that 
are  more  solicitous  for  beUer  limes,  for  a  better  world,  than 
better  spirits;  that  seem  to  think  that  all  the  happiness  they 
are  capable  of  on  earth,  is  bound  up  in  this  or  that  exter- 
nal .state  of  things'?  Not  that  the  care  of  all  public  con- 
cernments should  be  laid  aside ;  least  of  all,  a  just  solici- 

d  Diopen.    Laert.  Anaxarchus. 

e  Non  praestat  fides  quod  pnestitit  infidelitaa. 

f  As  this  author's  expression  is. 


254 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  XVIII. 


tude  for  the  church's  welfare :  but  that  should  not  be  pre- 
tended, when  our  own  interest  is  the  one  thing  with  us. 
And  when  we  are  really  solicitous  about  the  church's  in- 
terests, we  should  state  them  aright.  God  designs  the  af- 
flictions of  his  people  for  their  spiritual  good,  therefore 
that  is  a  much  greater  good,  than  their  exemption  from 
suflering  these  evils  ;  otherwise  his  means  should  eat  up 
his  end,  and  be  more  expensive  than  that  will  countervail ; 
which  were  an  imprudence  no  man  of  tolerable  discretion 
would  be  guilty  of  We  should  desire  the  outward  pros- 
perity of  Sion,  for  it  is  a  real  good ;  but  inasmuch  as  it 
hath  in  it  the  goodness,  not  of  an  end,  but  only  (and  that 
but  sometimes  neither)  of  a  means  ;  not  a  constant,  but  a 
mutual  goodness ;  not  a  principal,  but  a  lesser  subordinate 
goodness ;  we  must  not  desire  it  absolutely,  nor  chiefly, 
but  with  submissive  limited  desires.  If  our  hearts  are 
grieved  to  hear  of  the  suflferings  of  the  church  of  God  in 
the  world,  but  not  of  their  sins  ;  if  we  more  sensibly  re- 
gret, at  any  time,  the  persecutions  and  oppressions  they 
undergo,  than  their  spiritual  distempers,  their  earthliness, 
pride,  cold  love  to  God,  fervent  animosities  towards  each 
other;  it  speaks  an  uninstructed  carnal  mind.  We  take 
no  right  measure  of  the  interests  of  religion,  or  the  church's 
welfare,  and  do  most  probably  mistake  ourselves  as  much 
in  our  judging  of  our  own ;  and  measure  theirs  by  our  own 
mistaken  model. 

And  this  is  the  mischievous  cheat  many  put  upon  their 
own  souls,  and  would  obtrude  too  often  upon  others  too; 
that  overlooking  the  great  design  of  the  gospel,  to  trans- 
form men's  spirits  and  change  them  into  the  Divine  like- 
ness, they  think  'tis  religion  enough  to  espouse  a  party, 
and  adopt  an  opinion;  and  then  vogue  themselves  friends 
to  religion  according  to  the  measure  of  their  zeal  for  their 
own  party  or  opinion ;  and  give  a  very  pregnant  proof  of 
that  zeal,  by  magnifying  or  inveighing  against  the  times, 
according  as  they  favour  or  frown  upon  their  empty,  un- 
spirited  religion.  It  being  indeed  such  (a secret  conscious- 
ness whereof  they  herein  bewray)  as  hath  no  other  life 
in  it,  than  what  itowesto  external  favour  and  countenance. 
And  therefore  all  public  rebukes  are  justly  apprehended 
mortal  toil;  whereas  that  substantial  religion  that  ade- 
quately answers  the  design,  and  is  animated  by  the  spirit 
of  the  gospel,  possesses  the  souls  of  them  that  own  it,  with 
a  secure  confidence,  that  it  can  live  in  any  times,  and  hold 
their  souls  in  life  also.  Hence  they  go  on  their  way  with 
a  free  unsolicilous  cheerfulness,  enjoying  silently  in  their 
own  bosoms  that  repose  and  rest  which  naturally  results 
from  a  sound  and  well-composed  temper  of  spirit.  They 
know  their  happiness  depends  upon  nothing  without  them.s 
That  they  hold  it  by  a  better  tenure  than  that  of  the 
world's  courtesy.  They  can  be  quiet  in  the  midst  of 
storms,  and  abound  in  the  want  of  all  things.  They  can  in 
patience  possess  their  own  souls,  and  in  them  a  vital  spring 
of  true  pleasure,  when  they  are  driven  out  of  all  other 
possessions.  They  know  the  living  .sense  of  these  words. 
That  the  good  man  is  satisfied  from  himself:  That  to  be 
spiritually-minded  is  life  and  peace:  That  nothing  can 
harm  them  that  are  followers  of  the  good:  That  the  way 
lo  see  good  days,  is  to  keep  their  tongues  from  evil,  and 
their  lips  from  speaking  guile,  lo  depart  from  evil  and  do 
good,  to  seek  peace  and  pursue  it.  They  cannot  live  in 
bad  times;  they  carry  that  about  them  that  will  make  the 
worst  days  good  to  them.  Surely  they  can  never  he  happy 
in  the  best  times,  that  cannot  be  so  in  any.  Outward 
pro.sperity  is  quite  besides  the  purpose  to  a  distempered 
Joul ;  when  nothing'  else  troubles,  it  will  torment  itself 
Besides,  we  cannot  command  at  pleasure  the  benign  as- 
pects of  the  world,  the  smiles  of  the  limes  ;  we  may  wait 
a  life's-time,  and  still  find  the  same  adverse  posture  of 
things  towards  us  from  without.  What  dotage  is  it  to 
place  our  blessedness  in  something  to  us  impossible,  that 
lies  wholly  out  of  our  power;  and  in  order  whereto  we 
have  nothing  to  i!o,  but  sit  down  and  wish ;  and  either 
faintly  hope,  or  ragingly  despair'!  We  cannot  change  times 
and  seasons,  nor  alter  the  cour-^e  of  the  world,  create  new 
heavens  and  new  earth.  Would  we  not  think  ourselves 
mocked,  if  God  should  command  us  the.se  things  in  order 

fl(^«ijTOti  rotfiS  Kfli  xapaKrt)p,ovicrrOTC  £^  catirov  irpoeAoKa  tafftcXctav  ri 
0\a(inv,  nXX"  aiTo  rf.)vc|(.j  ^tXo(7o^0ur<iffit  Km  xafiaKTiifi,  naeav  otipcXctav 
«ii  gy.aSl"  t(  caiTov  noocioKH.    Epicl. 


to  our  being  happy  1  'Tis  not  our  business,  these  are  not 
the  affairs  of  our  own  province  (blessed  be  God  'tis  not  so 
large)  further  than  as  our  bettering  ourselves  may  conduce 
thereto,  and  this  is  that  which  we  may  do  and  ought,  'tis 
our  proper  work,  in  obedience  and  subordination  to  God 
as  his  instruments,  to  govern  and  cultivate  our  o'wn 
spirits,  to  intend  the  affairs  of  that  his  kingdom  in  us, 
(where  we  are  his  authorized  viceroys,)  that  consists  in 
righteousness,  and  peace,  and  joy  in  the  Holy  Ghost.  We 
can  be  benign  to  ourselves,  if  the  world  be  not  so  to  us; 
cherish  and  adorn  our  inward  man ;  that  though  the  out- 
ward man  be  exposed  daily  to  perish,  (which  we  cannot 
help,  and  therefore  it  concerns  tis  not  lo  take  thought 
about  it,)  the  inward  may  be  renewed  day  by  day.  We 
can  take  care  that  our  souls  may  prosper,  that  through  our 
oscitant  neglect  they  be  not  left  to  languish  and  pine  away 
in  their  own  iniquities.  They  may  be  daily  fed  with  the 
heavenly  hidden  manna,  and  with  the  fruits  of  the  para- 
dise of  God  ;  they  may  enjoy  at  home  a  continual  feast, 
and  with  a  holy  freedom  luxuriate  in  divine  pleasures,  the 
joys  wherewith  the  strangers  intermeddle  not,  if  we  be  not 
unpropitious  and  unkind  to  ourselves. 

And  would  we  know  wherein  that  sound  and  happy 
complexion  of  spirit  lies,  that  hath  so  much  of  heaven  in 
it :  'Tis  a  present  gradual  participation  of  the  Divine  like- 
ness. It  consists  in  being  conformed  to  God ;  'tis,  as  the 
moralist  tells  us,h  If  one  would  give  a  short  compendious 
model  of  it,  such  a  temper  of  mind  as  becomes  God  ;  or  to 
give  an  account  of  it  in  his  own  words  who  prescribes  it, 
and  who  is  himself  the  highest  pattern  of  this  blessed 
frame,i  'Tis  to  be  transformecl  in  the  renewing  of  our  minds, 
so  as  to  be  able  to  prove  what  is  the  good,  and  perfect,  and 
acceptable  will  of  God  ;  that  is,  experimentally  to  find  it 
in  ourselves,  impressed  and  wrought  into  our  own  spirits, 
so  as  to  have  the  complacential  relish  and  savour,  of  its 
goodness,  excellency,  and  pleasantness  diffused  through 
our  souls.  Where  remember,  this  was  written  to  such  as 
were  supposed  saints;  whence  it  must  be  undefstood,  of  a 
continued  progressive  tran.sformation,  a  renewing  of  the 
inward  man  day  by  day  (as  is  the  apostle's  expression 
elsewhere.)  'Tis  a  more  perfect  reception  of  the  impress 
of  God,  revealing  himself  in  the  gospel ;  the  growth  and 
tendency  of  the  new  creature,  begotten  unto  the  eternal 
blessedness,  towards  its  mature  and  most  perfect  state  and 
stature  in  the  fruition  thereof 

And  'tis  this  I  am  now  pressing;  inasmuch  as  some  ac- 
count hath  been  already  given  (according  as  we  can  now 
imperfectly  gue.ss  at  it,  and  spell  it  out)  what  the  constitu- 
tion of  the  holy  soul  is  in  its  glorified  stale,  when  it  per- 
fectly partakes  the  Divine  likeness  ;  that  wlien  we  find  in 
ourselves  any  principles  and  first  elements  of  that  blessed 
frame,  we  would  endeavour  the  gradual  improvement 
thereof  and  be  making  towards  that  perfection.  This  there- 
fore being  our  present  work,  let  it  be  remembered  wherein 
this  participated  likeness  of  God  hath  been  said  to  consist, 
and  labour  now  the  nearest  approach  to  that  pitch  and 
state.  Your  measures  must  be  taken  from  what  is  most 
perfect,  come  now  as  near  it  as  you  can,  and  as  that  pa- 
gan's advise  is  ;  k"  If  yet  thou  art  not  Socrates,  however, 
live  a.s  one  that  would  fain  be  Socrates."  Though  yet  thou 
art  not  perfect,  live  as  onelhat  aims  at  it,  and  would  be  so. 
Only  it  must  be  considered,  that  the  conformily  to  God,  of 
our  ]irfscnt  stale,  is  in  extent  larger  and  more  comprehen- 
sive than  that  of  our  future  ;  though  it  be  unspeakably  less 
perfect  in  degree.  For  there  is  no  moral  excellency  (that 
we  have  any  present  knowledge  of)  belonging  to  our  glori- 
fied slate,  which  is  not  in  some  degree  neces.sarily  lo  be 
found  in  saints  on  earth.  But  there  are  some  things  which 
the  exigency  of  our  present  stale  makes  necessary  lo  us 
here,  which  will  not  be  so  in  the  slate  of  glory  ;  repent- 
ance, faith,  as  it  respects  the  Mediator,  in  order  lo  our  fu- 
ture happiness  ;  patience  of  injuries,  pity  to  the  distressed, 
&c.  These  things,  and  whatsoever  else,  whose  objects 
cense,  must  be  understood  to  cea.se  with  them.  In  short, 
here  is  rc(]U]viie  all  that  moral  good  which  concerns  both 
our  end  and  wav  ;  Merc,  what  concerns  our  end  only. 

Yet  is  the  whole  compass  of  that  gracious  frame  of  spirit, 


li  Dminiir  nf  hrr\'itcr  titii  fnmnilnm  nrrilwm  ;  talis  h 
debflt  qiinlJH  ncum  docoat.    Sen.  Epist 
i  Rom.  xii.  i  k  Epiri 


J  Mpirnlis  %ici  i 


Chap.  XVIII. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


requisite  in  this  our  present  state,  all  comprehended  in 
conformity  to  Grod.  Partly,  inasmuch  as  some  of  these 
graces  which  will  cease  hereafter  in  their  exercise,  as  not 
having  objects  to  draw  them  forth  into  act,  have  their  pat- 
tern in  some  communicable  attributes  of  God,  which  will 
cease  also,  as  to  their  denomination  and  exercise ;  their 
objects  then  ceasing  too,  as  his  patience  towards  sinners, 
his  mercy  to  the  miserable.  Partly  inasmuch  as  other  of 
those  graces  now  required  in  us,  though  ihey  correspond 
to  nothing  in  God  that  is  capable  of  the  same  name,  as 
faith  in  a" Saviour,  repentance  of  sin,  (which  can  have  no 
place  in  God,)  they  yet  Einswer  to  something  in  his  nature, 
that  goes  under  other  names ;  and  is  the  reason  wherefore 
he  requires  such  things  in  us.  He  hath  in  his  nature  that 
faithfulness  and  all-sutficient  fulness,  that  challenges  our 
faith ;  and  that  hatred  of  sin,  which  challenges  our  repent- 
ance for  it,  having  been  guilty  of  it.  His  very  nature 
obliges  him  to  require  those  things  from  us,  the  state  of 
our  case  being  considered.  So  that  the  sum  even  of  our 
present  duty  lies  in  receiving  this  entire  impression  of  the 
Divine  likeness  (in  some  part  invariably  and  eternally  ne- 
cessary to  us,  in  some  part  necessary  with  respect  to  our 
present  state.)  And  herein  is  our  present  blessedness  also 
involved.  If  therefore  we  have  any  design  to  better  our 
condition  in  point  of  blessedness,  it  must  be  our  business 
to  endeavour  after  a  fuller  participation  of  that  likeness,  in 
all  the  particulars  it  comprehends.  You  can  pitch  your 
thoughts  upon  no  part  of  it,  which  hath  not  an  evident 
direct  tendency  to  the  repose  and  rest  of  your  spirits.  I 
shall  commend  only  some  few  instances,  that  you  may  see 
how  little  reason  and  inducement  a  soul  conformed  to  the 
holy  will  of  God,  hath  to  seek  its  comforts  and  contents 
elsewhere.  Faith  corresponds  to  the  truth  of  God,  as  it 
respects  divine  revelations.  How  pleasant  is  it  to  give 
up  our  understandings  to  the  conduct  of  .so  safe  a  guide ; 
to  the  view  of  so  admirable  things  as  he  reveals  I  It  cor- 
responds to  his  goodness,  as  it  respects  its  offers.  How 
delectable  is  it  to  be  filling  an  empty  soul  from  the  Divine 
fulness  ■?  What  pleasure  attends  the  exercise  of  this  faith 
towards  the  person  of  the  Mediator,  viewing  him  in  all  his 
glorious  excellencies,  receiving  him  in  all  his  gracious 
communications  by  this  eye  and  hand.  How  pleasant  is 
it  to  exercise  it  in  reference  to  another  world  !  living  by  it 
in  a  daily  prospect  of  eternity  ;  in  reference  to  this  world, 
to  live  without  care  in  a  cheerful  dependance  on  him  that 
hath  undertaken  to  care  for  us ! 

Repentance  is  that  by  which  we  become  like  the  holy 
God;  to  whom  our  sin  hath  made  us  most  unlike  before. 
How  sweet  are  kindly  relentings,  penitential  tears,  and  the 
return  of  the  soul  to  its  God,  and  to  a  right  mind  I  And 
who  can  conceive  the  ravishing  pleasures  of  love  to  God  ! 
wherein  we  not  only  imitate,  but  intimately  unite  with  him 
who  is  love  itself.  How  pleasant  to  let  our  souls  dissolve 
here,  and  flow  into  the  ocean,  the  element  of  love  !  Our 
fear  corresponds  to  his  excellent  greatness.  And  is  not 
(as  it  is  part  of  the  new  creature  in  us)  a  tormenting  ser- 
vile passion,  but  a  due  respectfulness  and  observance  of 
God,  and  there  is  no  mean  pleasure  in  that  holy  awful 
seriousness  unto  which  it  composes  and  forms  our  spirits. 
Our  humility,  as  it  respects  him,  answers  his  high  excel- 
lency ;  as  it  respects  our  own  inferiors,  his  gracious  con- 
descension. How  pleasant  is  it  to  fall  before  him  !  And 
how  connatural  and  agreeable  to  a  good  spirit,  to  stoop 
low,  upon  any  occasion  to  do  good  !  Sincerity  is  a  most 
God-like  excellency  ;  an  imitation  of  his  truth,  as  ground- 
ed in  his  all-sufficiency  ;  which  sets  him  above  the  neces- 
sity or  possibility  of  any  advantage  by  collusion  or  deceit ; 
and  corresponds  to  his  omnisciency  and  heart-searching 
eye.  It  heightens  a  man's  spirit  to  a  holy  and  generous 
boldness;  makes  him  apprehend  it  beneath  him  "to  do  an 
unworthy,  dishonest  action,  that  should  need  a  palliation, 
or  a  concealment. 1  And  gives  him  the  continual  pleasure 
of  self-approbation  to  God,  whom  he  chiefly  studies  and 
desires  to  please.  Patience,  a  prime  glory  of  the  Divine 
Majesty,  continues  a  man's  possession  of  his  own  soul,  his 
liberty,  his  dominion  of  himself.     He  is  (if  he  can  sutler 


nothing)  a  slave  to  his  vilest  and  most  sordid  passions  at 
home,  his  own  base  fear,  and  brutish  anger,  and  effeminate 
grief,  and  to  any  man's  lusts  and  humours  besides  that  he 
apprehends  can  do  him  hurt.  It  keeps  a  man's  soul  in  a 
peaceful  calm,  delivers  him  from  (that  most  unnatural) 
self-torment,  defeats  the  impotent  malice  of  his  most  im- 
placable enemy,  who  fain  would  vex  him,  but  cannot. 
Justice,  the  great  attribute  of  the  judge  of  all  the  earth,  as 
such ;  so  far  as  the  impression  of  it  takes  place  among 
men,  preserves  the  common  peace  of  the  world,  and  the 
private  peace  of  each  man  in  his_  own  bosom,  so  that  the 
former  be  not  disturbed  by  doing  of  mutual  injuries,  nor 
the  latter  by  the  conscience  of  having  done  them.  The 
brotherly  love  of  fellow-Christians ;  the  impression  of  that 
special  love,  which  God  bears  to  them  all,  admits  them 
into  one  another's  bosoms,  and  all  the  endearments  and 
pleasures  of  a  mutual  communion.  Love  to  enemies,  the 
express  image  of  our  heavenly  Father  ;  by  which  we  ap- 
pear his  children,  begotten  cif  him;  overcomes  evil  by 
goodness,  blunts  the  double  edge  of  revenge ;  at  least  the 
sharper  edge;  (which  is  always  towards  the  author  of  it ;) 
secures  ourselves  from  wounding  impressions  and  resent- 
ments ;  turns  keen  anger  into  gentle  pity  ;  and  substitutes 
mild  pleasant  forgiveness,  in  the  room  of  the  much  un- 
easier  thoughts  and  study  of  retaliation.  Mercifulness  to- 
ward the  distressed,  as  our  Father  in  heaven  is  merciful, 
heaps  blessing  upon  our  souls,  and  evidences  our  title  to 
what  we  are  to  live  by,  the  Divine  mercy.  A  universal  be- 
nignity and  propension  to  do  good  to  all :  an  imitation  of 
the  immense,  diffusive  goodness  of  God,  is  but  kindness 
to  ourselves,  rewards  itself  by  that  greater  pleasure  is  in 
giving  than  in  receiving ;  and  associates  us  with  God  in 
the  blessedness  of  this  work,  as  well  as  in  the  disposition 
to  it ;  who  exercises  loving-kindness  in  the  earth,  because 
he  delighteth  therein. 

Here  are  some  of  the  fitfififtara  rSt  Bcias  Ims,  or  the  things 
vherein  consists  that  our  conformity  to  the  Divine  nature 
and  will,  which  is  proper  to  our  present  state.  And  now, 
who  can  estimate  the  blessedness  of  such  a  souH  Can  (in 
a  word)  the  state  of  that  soul  be  unhappy  that  is  full  of  the 
Holy  Ghost,  full  of  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  faith,  meekness,  temperance,  those  blessed 
fruits  of  that  blessed  Spirit  1  Blessedness  is  connaturalized 
unto  this  soul;  every  thing  doth  its  part,  and  all  conspire 
to  make  it  happy.  This  soul  is  a  temple,  a  habitation  of 
holiness.  Here  dwells  a  Deity  in  his  glory.  'Tis  a  para- 
dise, a  garden  of  God.  Here  he  walks  and  converses 
daily,  delighted  with  its  fragrant  fruitfulness.  He  that  hath 
those  things  and  aboundeth,  is  not  barren  or  unfruitful  in 
the  knowledge  of  our  Lord  and  Saviour  Jesus :  he  is  the 
sun,  and  the  knowledge  of  him  the  quickening  beams  that 
cherish  and  ripen  these  fruits.  But  the  soul  that  lacketh 
these  things  is  a  desert,  a  habitation  of  devils.  Here  is 
stupid,  disconsolate  infidelity,  inflexible  obstinacy  and  re- 
solvedness  for  hell,  hatred  and  contempt  of  the  Sovereign 
Majesty ;  whom  yet,  its  secret  misgiving  thoughts  tell  it, 
will  be  too  hard  for  it  at  last.  Here  is  swollen  pride  and 
giddy  vain-glory,  disguised  hypocrisy  and  pining  envy, 
raging  wrath  and  ravenous  avarice,  with  what  you  can 
imagine  besides,  leading  to  misery  and  desolation. 

You  have  then  some  prospect  of  a  happy  temper  of 
spirit.  It  can  now  be  no  difficulty  to  you,  to  frame  an 
idea  of  it  in  your  thoughts,  to  get  a  notional  image  (or  this 
likeness  in  the  notion  of  it)  into  your  minds  ;  but  that  will 
avail  you  little,  if  you  have  not  the  real  image  also ;  that 
is,  your  spirits  really  fashioned  and  formed  according 
thereto:  if  having  the  knowledge  of  these  things,  (as  the 
pagan  moralist's  expression,  before  mentioned,  is  of  virtu- 
ous rules  and  precepts,)  ">  they  become  not  habitual  to  you, 
and  your  spirits  be  not  transfigured  in  them.  But  now,  I 
treat  with  such  as  are  supposed  to  have  some  such  real  im- 
pressions, that  they  may  be  stirred  up  to  endeavour  a  fur- 
ther perfecting  of  them.  In  order  whereto,  I  shall  add  but 
this  two-fold  advice : 

1.  Be  very  careful  that  this  living  image  (such  you 
have  been  formerly  told  it  is)  may  grow  equally  in  every 


I  As  that  noble  Roman  whom  his  arctiilect  {about  to  build  him  a  house)  m  PhiIoso^)hia  h*c  di^iditur  in  scientiam.  et  habilum  animi,  unajn  illam  qiii 
promised  to  contrive  it  tree  from  all  his  neighbours'  inspection  ;  he  replies,  Nay,  didicit  et  facienda  ac  Wtanda  piffcepit  nondum  sapiens  est.  nisi  in  ea  que  di- 
.c  *i._..  I . ;.,  ,jjgg^  \im\d  my  house  so  that  all  may  see  what  1  do.     dicit  animus  ejus  transfiguratus  esL    Sen.  ex  Agrippa,  Epist.  94. 


666 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


CHiP.  XVItt 


part.  See  that  the  impression  of  this  likeness  be  entire, 
that  it  be  not  a  maimed  tiling ;  if  it  be,  God  will  never  own 
it  as  his  production.  Integrity  is  the  glory  of  a  Christian  ; 
to  be  enlire,  lacking  nothing.  This  is  the  soundue.ss  of 
heart  that  excludes  a  blushing  consciousness  and  misgiv- 
ing, exempts  it  from  the  fear  of  a  shameful  discovery. 
«  Let  my  heart  be  sound  in  thy  statutes,  is  paraphrased,  by 
having  respect  to  all  God's  commandments ;  to  which  is 
opposite,  that  being  °  partial  in  the  law,  spoken  of  by  the 
prophet,  by  way  of  complaint  concerning  the  priests  of 
that  time.  A  thing  hatelul  in  the  eye  of  God,  and  as  un- 
comfortable to  ourselve.s',  as  to  be  without  a  leg  or  an  arm. 
And  see  that  it  be  preserved  entire  by  a  proportional  and 
uniform  growth,  that  fresh  life  and  motion  may  daily  ap- 
pear in  every  limb  of  this  heavenly  new  creature.  How 
odious  a  deformity  is  it,  when  a  show  of  moral  virtues  ex- 
cludes godliness  :  And  how  much  more  odious  (inasmuch 
as  there  is  more  impudent  falsehood  in  it,  and  more  dis- 
honourable reflection  upon  God)  when  under  a  high  pre- 
tence of  godliness,  any  shall  allow  themselves  in  visible 
Immorality  1  What,  to  be  oppressive,  envious,  conten- 
tious, deceitful,  proud,  turbulent,  wrathful,  morose,  mali- 
cious, fretful,  and  peevish,  and  yet  a  Christian  1  What 
serious  person,  that  shall  have  no  fairer  representation  of 
Christianity  than  such  do  give,  would  not  be  ready  to  say 
rather,  Sit  anima  mea  cum  pkilosopkis,  If  this  be  Christian 
religion,  give  me  honest  paganism  1  A  Christian  that  hath 
received  the  proper,  uniform,  entire  impress  of  the  gospel 
of  Christ,  is  the  most  meek,  mild,  calm,  harmless  thing  in 
the  world.  Never  mention  .so  venerable  a  name,  if  you 
will  not  be  very  jealous  of  the  honour  of  it.  Will  you  give 
God  occasion  to  charge  you,  Wretch,  I  never  had  had  this 
dishonour,  if  thou  hadst  never  been  called  a  Christian ; 
thou  art  a  Christian  to  no  purpose,  or  to  very  bad ;  it  does 
thee  no  good,  and  it  injures  me "?  But  (which  is  more 
directly  considerable  as  to  our  present  purpose)  the  neglect 
and  consequent  decay  of  any  gracious  principle,  infers  a 
languor,  a  consumption  and  enfeeblement  of  all.  Any 
such  perverse  disposition  doth  not  affect  that  part  only,  is 
not  only  an  impairment  to  the  contrary  gracious  principle, 
but  (as  a  cancer  in  some  exterior  part  of  the  body)  it  gra- 
dually creeps  up  till  it  invade  the  vitals.  Can  the  love  of 
Qoi  live  and  grow  in  an  unquiet,  angry,  uncharitable 
breast  1    Consider  Jam.  i.  26.    1  John  iii.  17. 

2.  Be  constantly  intent  upon  this  business  of  spiritual 
growth.  Mind  it  as  a  design,  make  a  solemn  purposed 
business  of  it,  your  great  daily  business.  You  do  not  till 
four  ground  by  chance,  as  a  casual  thing;  but  you  do  it 
industriously,  and  of  set  purpose.  The  apostle  speaking  of 
his  own  method  of  pursuing  conformity  to  Christ,  tells  us, 
p  he  did,  in  comparison,  count  all  things  else  loss  and  dog's 
meat;  he  threw  every  thing  else  aside.  Then  next  he  re- 
counts with  himself,  how  far  short  he  was  ;i  not  as  if  I 
had  already  attained,  &c.  (where  by  the  way  he  intimates, 
that  to  stand  still,  and  give  over  further  endeavours,  im- 
plies that  gross  absurdity,  a.s  if  we  thought  ourselves  to  have 
attained  already,  to  be  already  perfect ;  are  we  not  ashamed 
to  seem  so  conceited  of  ourselves  "!)  and  then,  'still  as  he 
did  attain  in  this  pursuit  he  forgot  what  was  behind  ;  and 
held  on  his  course  with  fre.sh  and  constant  vigour,  still 
reaching  forth  and  pressing  onward  towards  his  designed 
mark. 

In  this  great  business  we,  alas  !  seem  to  dream.  He  that 
hath  been  oKserved  ten  or  twenty  years  ago  to  be  proud, 
and  covetous,  or  passionate,  still  remains  so,  and  we  ap- 
prehend not  the  incongruity  of  it.  What,  always  lenrn- 
mg,  and  yet  never  come  to  the  knowledge  of  the  truth  a.s 
it  is  in  Jesus,  to  the  putting  off  the  old  man,  and  putting 
on  the  new  1  Who  would  meddle  with  any  profession 
upon  such  terms,  to  be  always  doing  and  yet  to  do  no- 
thing 1  Surely  it  must  he  imputed  to  this,  we  design  not, 
we  do  not  seriously  intend  the  perfecting  of  holiness,  to 
make  a  real  progress  in  our  way  and  work,  and  to  gel  still 
nearer  heaven,  as  we  draw  nearer  to  the  end  of  our  days  on 
earth.  We  loo  contentedly  confine  ourselves  within  certain 
limits,  and  aim  not,as  we  should,  at  a  .spiritual  excellency. 


n  Paal.  cm.  «.  80. 
r  Phil.  iii.  8- 
I  Tiberius.    Neqiio  e 
oderat    Torit.  Annot. 


o  IHal.  ii.  9. 
n  Ver.  9, 10.  r  Vrr.  12,  13. 

cminentot   virtutes  sectabatur,  ct  ntreum 


This  is  the  temper  of  many  that  have  long  trodden  the 
path  of  (at  least  an  external)  religion ;  they  will  go  but 
their  own  pace,  and  that  within  a  self-prescribed  round  or 
circle.  They  perform  their  stated  task  of  religious  exer- 
cises, and  shun  the  grosser  vices  of  the  time  ;  and  resolve 
never  of  go  higher  :  much  like  the  character  that  was  once 
given  of  agreat  man,"  that  /ic  followed  not  tkemore  eminent 
virtues,  and  yet  that  he  hated  vice.  And  'tis  a  true  censure 
that  a  I  barbarian  is  said  to  have  given  of  that  middle  tem- 
per, that  dull  indifferency  :  What  is  equally  distant  from 
being  the  matUr  cither  of  praise  or  punishment,  is  upon  no 
terms  to  be  accounted  a  virtue.  At  leEist,  we  drive  not  on  a 
design  of  growth  and  self-improvement  in  our  spiritual 
states  with  that  constancy  we  ought ;  we  are  off  and  on  ; 
our  spirits  are  not  steadily  intent  "  we  are  unstable  as 
water,  how  can  we  excel  1  God  hath  not  put  us,  sure, 
upon  so  fruitless  a  task,  wherein  our  utmost  labour  and 
diligence  shall  profit  nothing.  Therefore  strive  more  vi- 
gorously, and  pray  with  more  earnest  importunity.  Con- 
sider and  plead  it  with  God,  that  he  hath  .set  before  thee 
the  hope  of  such  a  state,  wherein  thou  art  to  be  perfectly 
like  him ;  and  shalt  thou  (that  must  hereafter  be  like  God) 
be  now  like  a  clod  of  earth  1  Thou  art  now  a  child  begot- 
ten of  him  ;  and  though  thou  art  yet  in  the  minority,  yet 
may  not  somewhat  be  spared  out  of  so  fair  an  estate,  here- 
after designed  for  thee,  as  that  thou  mayst  now  live  worthy 
of  such  a  Father,  and  suitable  to  thy  expected  inheritance. 

3.  And  now,  a  contented,  satisfied  temper  of  spirit,  as 
I  have  told  you,  results  from  the  other  two;  and  will 
therefore  follow,  of  course,  upon  growing  knowledge  of 
God,  and  conformity  to  him,  as  the  latter  of  these  also 
doth  upon  the  former.  Yea,  'tis  a  part  of  our  conformity 
to  God ;  but  a  part  consequent  to  the  impression  of  the 
things  mentioned  under  the  former  head,  as  knowledge  also 
is  a  part  previous  and  antecedent  thereto.  'Tis  in  the  state 
of  glory  we  see  something  superadded.  The  likeness  im- 
pressed is  pre-suppo.sed ;  satisfaction  follows  thereupon. 
The  case  is  so  too  in  our  present  state ;  contentment  is 
spoken  of  as  a  thing  consequent  and  superadded  ;  godli- 
ness with  contentment.  A  satisfied  contented  spirit,  w;hen 
'tis  the  result  of  godliness,  (of  the  Divine  image  impress- 
ed,) is  indeed  great  gain.  Yet  as  to  this  I  shall  only  say 
these  two  things. 

1.  Be  distinct  and  explicit  in  the  proposal  of  it  as  an 
end.  Religion  doth  not  brutify  men,  but  make  men  more 
rational.  Its  business  is  to  guide  them  to  bles.'iedness.  It 
must,  therefore,  pitch  their  eyes  upon  it,  as  the  mark  and 
end  they  are  to  aim  at,  and  hold  them  intent  there.  'Tis 
ingenuous  and  honourable  to  God,  that  we  should  express- 
ly avow  it.  We  come  to  him  for  satisfaction  to  our 
spirits,  not  knowing  whither  else  to  apply  ourselves.  We 
turn  our  eyes  upon  him,  we 'lay  open  our  souls  to  receive 
impressioiis  from  him,  for  this  very  end.  This  is  an  ex- 
plicit acknowledgment  of  him  as  God,  our  highest  sove- 
reign good. 

3.  Actuallv  apply  and  accommodate  divine  visions  and 
communications  to  this  purpose.  Say,  "  0  my  soul,  now 
come,  solace  thyself  in  this  appearance  of  God ;  come, 
take  thy  allowed  plea.^ure  in  such  exertions  of  God,  as 
thou  dost  now  experience  in  thyself"  Recount  thy  hap- 
piness;  think  how  great  it  is,  how  rich  thou  art;  on  pur- 
pose that  thy  spirit  may  grow  more  daily  into  a  satisfied, 
contented  frame.  Often  bethink  thyself.  What  is  the  great 
God  doing  for  me,  that  he  thus  reveals  and  imparts  him- 
self to  my  soul  t  O  how  great  things  do  those  present 
pledges  pic-signify  to  me  1  that  thou  mavsl  still  more  and 
more  like  thy  portion,  and  account  it  fallen  in  pleasant 
places,  so  as  never  to  seek  satisfaction  in  things  of  another 
kind;  though  thou  must  still  continueexpectingand  desiring 
more  of  the  same  kind.  And  rcmcinner  to  this  purpose, 
there  cannot  be  a  greater  participation  of  the  misery  of 
hell  before-hand,  than  a  discontented  spirit  perpetually 
restless  and  weary  of  itself;  nor  of  the  blessedness  cf 
heaven,  than  in  a  well-pleased,  .satisfied,  contented  frame 
of  spirit. 


t  ThoKtKwion.  Tlnv  yapOTtiinf  rt, ' 
■n.  Philoslr.  in  vil.  Apollon.  Tysn. 
u  Gen.  zUx.  4 


Cbaf.  XIX. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


CHAPTER  XIX. 


Rule  5.    Directuig 

^r"^^  '"'^?'^"''  **""  "^riiuiitiie  mem  upon  tnc  future  consum- 
!  ol  b^Bsediiess^    The  rule  explained  and  pressed  by  sundry 


ments  of  this 


!o  raise  our  desires  above  the  actual  or  possible  attain- 
■  present,  and  terminate  them  upon  the  niture 


iiioic  siaic  ui  uit^BBcujiess.     iiie  ruje  expiatned  and  pressed  by  sur 
considerations.    Rule  6.    That  we  add  to  a  desirous  pursuit,  a  joyful  ex- 
pectation ot  this  blessedness,  which  is  pursued  in  certain  subordinate  direc- 

Rule  5.  That  notwithstanding  all  our  present  or  possi- 
ble attainments  in  this  imperfect  state  on  earth,  we  direct 
fervent  yigorous  desires  towards  the  perfect  and  consum- 
mate state  of  glory  itself;  not  designing  to  ourselves  a 
plenary  satisfaction  and  rest  in  any  thing  on  this  side  of 
it.  That  is,  that  forgetting  what  is  behind,  we  reach  forth 
not  only  to  what  is  immediately  before  us,  the  next  step 
to  be  taken ;  but  that  our  eye  and  desire  aim  forward  at 
the  ultimate  period  of  our  race,  terminate  upon  the  eternal 
glory  itself;  and  that  not  only  as  a  measure,  according  to 
which  we  would  some  way  proportion  our  present  attain- 
ments, but  as  the  very  mark,  which  (itself)  we  would  fain 
hit  and  reach  home  to.  And  that  this  be  not  only  the 
habitual  bent  and  tendency  of  our  spirits ;  but  that  we 
keep  up  such  desires,  in  frequent  (and,  as  much  as  is  pos- 
sible) continual  exercise.  Yea,  and  that  such  actual  de- 
sires be  not  only  faint  and  slusgish  wishes,  but  full  of 
lively  efficacy  and  vigour;  in  some  measure  proportion- 
able to  our  last  end  and  highest  good;  beyond  and  above 
which  we  neither  esteem  nor  expect  any  other  enjovment. 
Whatsoever  we  may  possibly  attain  to  here,  we  should 
still  be  far  from  projecting  to  ourselves  a  state  of  rest  on 
this  side  consummate  glory,  but  still  urge  ourselves  to  a 
continual  ascent ;  so  as  to  mount  above,  not  only  all  enjoy- 
ments of  any  other  kind,  but  all  degrees  of  enjoyment  in 
this  kind,  that  are  beneath  perfection. 

Still  it  must  be  remembered,  this  is  not  the  state  of  our 
final  rest.  The  mass  of  glory  is  yet  in  reserve ;  we  are 
not  yet  so  high  as  the  highest  heavens.  If  we  gain  but  the 
top  of  mount  Tabor,  we  are  apt  to  say,  'Tis  good  to  be 
here  and  forget  the  longer  journey  yet  before  us,  loth  to 
thmk  of  a  further  advance ;  when,  were  our  spirits  right 
how  far  soever  we  mav  suppose  ourselves  to  have  attained' 
It  would  be  matter  of  continual  joy  to  us  to  think  hi-'li 
perfections  are  still  attainable ;  that  we  are  yet  capable  V 
greater  thmgs  than  what  we  have  hitherto  compassed ;  our 
souls  can  yet  comprehend  more.  Nature  intends  what  is 
most  perfect  in  every  creature ;  methinks  the  divine  nature 
in  the  new  creature,  should  not  design  lower  or  cease 
aspiring,  till  it  have  attained  its  ultimate  perfection  its 
culmmatmg  point;  till  grace  turn  into  glory.  Let' us 
therefore.  Christians,  bestir  ourselves;  let  us  open  and 
turn  our  eyes  upon  the  eternal  glory.  Let  us  view  it 
well,  and  then  demand  of  our  own  souls,  why  are  our  de- 
sires so  famt  and  slothful  t  why  do  they  so  seldom  pierce 
through  the  intervening  distance,  and  reach  home  to  what 
they  professedly  level  at;  so  rarely  touch  this  blessed 
niark  l  How  can  we  forbear  to  be  angry  with  ourselves 
that  so  glorious  an  end  should  not  more  powerfully  attract  • 
that  our  hearts  should  not  more  sensibly  find  themselves 
drawn,  and  all  the  powers  of  the  soul  be  set  on  work  by 
the  attractive  power  of  that  glory  1  It  certainly  concerns 
us,  not  to  sit  still  under  so  manifest  a  distemper.  Bm  if 
the  proposal  of  the  object,  the  discourse  (all  this  while)  of 
this  ble.ssed  stale,  do  not  move  us  to  make  some  further 
trials  with  oijrselves,  see  what  urging  and  reasoning  with 
our  souls,  what  rubbing  and  chafing  our  hearts  will  do 
And  there  is  a  two-fold  trial  we  may  in  this  kind  make 
upon  our  spirits :— What  the  sense  of  shame  will  work 
with  us;  whether  our  hearts  cannot  be  made  sensible  to 
suppose  how  vile  and  wretched  a  temper  it  is  to  be  unde- 
sirous  of  glory.  And  then  what  sense  of  praise  can  eff-ect 
or  what  impression  it  may  make  upon  us  to  consider  the 
excellency  and  worth,  the  high  reasonableness,  of  that  tem- 
per and  posture  of  soul  which  I  am  now  persuadin-'  to  a 
contmual  desirousness  of  that  blessed,  glorious  state      ' 

I.  As  to  the  former :  Let  us  bethink  ourselves '  Can 
we  ajiswer  it  to  God  or  to  our  own  souls,  that  we  should 
indulge  ourselves  in  a  continual  negligence  of  our  eternal 
blessedness'?  a  blessedness  consisting  in  the  vision  and 
participation  ol  the  Divine  glory  1    Have  we  been  dream- 


257 

mg,  all  this  while,  that  God  hath  been  revealing  to  us  this 
glorious  state,  and  setting  this  lovely  prospect  before  our 
eyes !    Uid  it  become  us  not  to  open  our  eyes  while  he 
was  openmg  heaven   to  us,  and  repre.sentmg  the  slate 
Which  he  designed  to  bring  us  to  ■?  or  will  we  say  We 
have  seeii  it  and  yet  desire  it  not  I    Have  we  been  deaf 
and  dead   while  he  hath   been  calling  us  into  eternal 
glory  1  have  all  our  senses  been  bound  up  all  this  while'! 
wath  he  been  speakmg  all  along  to  senseless  statues  to 
stocks  and  stones,  while  he  expected  reasonable,  living 
souls  should  have  received  the  voice,  and  have  returned 
an  obedient,  complying  answer  1    And  what  answer  could 
be  expected  to  such  a  call  (a  call  to  his  glory)  below  this 
We  desire  it.  Lord,  we  would  fain  be  there      And  if  we 
say  we  have  not  been  all  this  while  asleep,  we  saw  the 
light  that  shone  upon  us,  we  heard  the  voice  that  called  to 
us;  wherewith  shall  we  then  excuse  ourselves   that  our 
desires  were  not  moved,  that  our  souls  were  not  presently 
m  a  flame  1    Was  it  then,  that  we  thought  all  a  mere 
fiction ;  that  we  durst  not  give  credit  to  his  word,  when 
it  brought  us  the  report  of  the  everlasting  glory ''  Will  we 
avow  this  1     Is  this  that  we  will  stand  by  ?     Or  what  else 
have  we  left  to  say '?     Have  we  a  more  plausible  reason  to 
allege,  that  the  discovery  of  such  a  glory  moved  us  not 
to  desire  it,  than  that  we  believed  it  not '?    Sure  this  is  the 
truth  of  our  case.     We  should   feel  this  heavenly  fire 
always  burnmg  in  our  breasts,  if  our  infidelity  did  not 
quench  the  coal.     If  we  did  believe,  we  could  not  but  de- 
sire.    But  doth  not  the  thoughts  of  this  shake  our  very 
souls,  and  fill  us  with  horror  and  trembling'?    We  that 
should  be  turned  into  indignation,  and  ready  to  burn  our- 
selves with  our  own  flame,  and  all  about  us,  if  one  should 
give  us  the  he;  that  we  should  dare  to  put  the  lie  upon 
the  etenwl.  truth:  upon  him  whose  word  gave  stability 
and  being  to  the  world,  who  made  and  sustains  all  things 
by  It !     That  awful  word  !     That  word  that  shivers  rocks 
and  melts  down  mountains,  that  makes  the  animate  crea- 
tion tremble,  that  can  in  a  moment  blast  all  things  and 
dissolve  the  frame  of  heaven  and  earth  (which  in  the  mean- 
time It  upholds :)  is  that  become  with  us  fabulous  lying 
breath  I     Those  God-breathed  oracles,  those  heavenly  re- 
cords, which  discover  and  describe  this  blessed  state,  are 
they  false  and  foolish  legends  1     Must  that  be  pretended  at 
last  (if  men  durst)  that  is  so  totally  void  of  all  pretences  ? 
What  should  be  the  gain  or  advantage  accruing  to  that 
eternal,  all-sufficient  Being?    What  accession  should  be 
made  to  that   infinite  self-fulness  by  deluding  a  worm'' 
Were  it  consistent  with  his  nature;  what  could  be  his 
design  to  put  a  cheat  upon  poor  mortal  dust '?     If  thou  dare 
not  impute  it  to  him;  such  a  deception  had  a  beginning, 
hut  what  author  canst  thou  imagine  of  it,  or  what  end  i 
Did  it  proceed  from  a  good  man  or  a  bad'?     Could  a  good 
and  honest  mind  form  so  horribly  wicked  a  design    to 
impo.se  a  universal  delusion  and  'lie  upon  the  world,'  in 
the  name  of  the  true  and  holy  God'?     Or  could  a  wic'ked 
mind  frame  a  design  so  directly  levelled  against  wicked- 
ness '?     Or  is  there  any  thing  so  aptly  and  naturally  tend- 
ing to  form  the  world  to  sobriety,  holiness,  purity  of  con- 
versation, as  the  discovery  of  this  future  state  of  glory'? 
And  since  the  belief  of  future  felicity  is  known  to  obtain 
universally  among  men,  who  could  be  the  author  of  so 
common  a  deception?     If  thou  hadst  the  mind  to  impose 
a  lie  upon  all  the  world,  what  course  wouldst  thou  take '? 
How  wouldst  thou  lay  the  design '?     Or  why  dost  thou  in 
this  case  imagine,  what  thou  knowest  not  how  to  imagine '? 
And  dost  thou  not  without  scruple  believe  many  things 
of  which  thou  never  hadst  so  unquestionable  evidence '? 
Or  must  that  faith,  which  is  the  foundation  of  thy  religion 
and  eternal  hopes,  be  the  most  suspected,  shaking  thing 
with  thee  ;  and  have,  of  all  other,  the  least  stability  and 
rootedness  m  thy  soul  ?    If  thou  canst  not  excuse  thy  in- 
fidelity, be  ashamed  of  thy  so  cold  and  sluggish  desires  of 
this  glorious  state. 

And  doth  it  not  argue  a  low,  sordid  spirit,  not  to  desire 
and  aim  at  the  perfection  thou  art  capable  of;  not  to  desire 
that  blessedness  which  alone  is  suitable  and  satisfying  to 
a  reasonable  and  spiritual  being '?  Bethink  thyself  a  little ; 
How  low  art  thou  sunk  into  the  dirt  of  the  earth !  how 
art  thou  plunged  into  the  miry  ditch,  that  even  thine  own 
clothes  might  abhor  thee !    Is  the  Father  of  spirits  thy      - 


258 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XIX. 


father  t  is  the  world  of  spirits  thy  country  1  hast  thou  any 
relation  to  that  heavenly  progeny  1  art  thou  allied  to  that 
blessed  family ;  and  yet  undesirous  of  the  same  blessed- 
ness^ Canst  thou  savour  nothing  but  what  smells  of  the 
earth?  Is  nothing  grateful  to  thy  soul,  but  what  is  cor- 
rupted by  so  vicious  and  impure  a  tincture  1  Are  all  thy 
delights  centred  in  a  dunghill;  and  the  polluted  pleasures 
of  a  filthy  world  better  to  thee  than  the  eternal  visions 
and  enjoyments  of  heaven"!  What,  art  thou  all  made  of 
earth  i.  Is  thy  soul  stupified  into  a  clod  1  Hast  thou  no 
sense  with  thee  of  any  thing  better  and  more  excellent  1 
Canst  thou  look  upon  no  glorious  thing  with  a  pleased 
eye  t  Are  things  only  desirable  and  lovely  to  thee,  as  they 
are  deformed'?  O  consider  the  corrupted,  distempered 
state  of  thy  spirit,  and  how  vile  a  disposition  it  hath  con- 
tracted to  itself!  Thine  looks  too  like  the  mundane  spirit ; 
the  spirit  of  the  world.  The  apostle  speaks  of  it '  Jianpin/tw!, 
bij  u-ay  of  distinction ;  We  have  not  received  the  spirit  of 
the  world,  but  the  spirit  that  is  from  God,  that  we  might 
know,  or  see  (and  no  doubt  'tis  desire  that  animates  that 
eye ;  'tis  not  bare  speculative  intuition  and  no  more)  the 
things  freely  given  us  of  God.  Surely  he  whose  desire 
doth  not  guide  his  eye  to  the  beholding  of  those  things, 
hath  received  the  spirit  of  the  world  only.  A  spirit  that 
conforms  him  to  this  world,  makes  him  think  only  thoughts 
of  this  world,  and  drive  the  designs  of  this  world,  and 
speak  the  language  of  this  world.  A  spirit  that  connatur- 
alizes  him  to  the  world,  makes  him  of  a  temper  suitable  to 
it:  he  breathes  only  worldly  breath,  carries  a  worldly  as- 
pect, is  of  a  worldly  conversation.  O  poor  low  spirit, 
that  such  a  world  should  withhold  thee  from  the  desire 
and  pursuit  of  such  glory !  Art  thou  not  ashamed  to  think 
what  thy  desires  are  wont  to  pitch  upon,  while  they  de- 
cline and  waive  this  blessedness'!  Methinks  thy  very 
shame  should  compel  thee  to  quit  the  name  of  a  saint  or  a 
man :  to  forbear  numbering  thyself  with  any  that  pretend 
to  immortality,  and  go  seek  pasture  among  the  beasts  of 
the  field,  with  them  that  live  that  low,  animal  life  that 
thou  dost,  and  expect  no  other. 

And  when  thou  so  fallest  in  with  the  world,  how  highly 
dost  thou  gratify  the  pretending  and  usurping  god  of  it! 
The  great  fomenter  of  the  sensual,  worldly  genius  jt  the 
spirit  itself  that  works  in  the  children  of  disobedience,  and 
makes  them  follow  the  course  of  the  world,  holds  them 
fast  bound  in  worldly  lusts,  and  leads  them  captive  at  his 
will ;  causes  them  (after  his  own  serpentine  manner)  to 
creep  and  crawl  in  the  dust  of  the  earth.  He  is  most  inti- 
mate to  this  apostate  world ;  informs  it  (as  it  were)  and 
actuates  it  in  every  part;  is  even  one  great  soul  to  it. 
•:  The  whole  world  lies  in  that  wicked  one;  as  the  body, 
by  the  best  philosophers,  is  said  to  be  in  the  soul.  The 
world  is  said  to  be  d  convicted  when  he  is  judged.  He 
having  fallen  from  a  state  of  blessedness  in  God,  hath  in- 
volved the  world  with  himself  in  the  same  apostacy  and 
condemnation ;  and  labours  to  keep  them  fast  in  the  bands 
of  death.  The  great  Redeemer  of  .souls  makes  this  his 
business,  "^to  loose  and  dissolve  the  work  of  the  devil. 
With  that  wicked  one  thou  compliest  against  thy  own  soul 
and  the  Redeemer  of  it,  while  thou  neglectest  to  desire 
and  pursue  this  blessedness.  This  is  thy  debasement,  and 
his  triumph ;  the  vile  succumbency  gives  him  the  day  and 
his  will  upon  thee.  He  desires  no  more  than  that  he  may 
suppress  in  thee  all  heavenly  desires,  and  keep  thee  thus  a 
slave  and  a  prisoner  (confined  in  thy  spirit  to  this  low, 
dark  diuigeon)  by  thy  own  consent.  While  thou  remain- 
est  without  desire  at^er  heaven,  he  is  secure  of  thee,  as 
knowing  then  thou  wilt  take  no  other  way,  but  what  will 
bring  thee  unto  the  same  eternal  state  with  himself  in  the 
end.  He  is  jealous  over  thee,  that  thou  direct  not  a  de- 
sire nor  glance  an  eye  heaven-ward.  While  thou  dost 
not  so,  thou  art  entirely  subject,  and  givest  as  full  obe- 
dience to  him,  as  thy  God  requires  to  himself  in  order  to 
thy  blessedness.  But  is  it  a  thing  tolerable  to  thy  thoughts, 
that  thou  shouldst  yield  that  heart-obedience  to  the  devil 
aj^ainst  God  1  And  this  being  the  state  of  thy  case,  what 
more  significant  expression  canst  thou  make  of  the  con- 
tempt of  Divine  goodness  1  O  the  love  that  thou  neglecl- 
e.st,  while  the  most  glorious  issue  and  product  of  it  is  with 
thee  an  undesired  thing !  Yea,  this  the  thing  itself  speaks, 
ft  1  Cor.  ii.  IZ   n&(ii\iiSV.  b  Epb.  d.  3,  3. 


were  there  no  such  competition.  What,  that  when  eter- 
nal love  hath  conceived,  and  is  travailing  to  bring  forth 
such  a  birth  ;  that  when  it  invites  thee  to  an  expectation  of 
such  glory  shortly  to  be  revealed,  the  result  of  so  deep 
counsels  and  w'onderful  works,  this  should  be  the  return 
from  thee,  I  desire  it  not "!  Is  this  thy  gratitude  to  the 
Father  of  glory,  the  requital  of  the  kindness,  yea,  and  of 
the  blood,  of  thy  Redeemer  1  If  this  blessedness  were  not 
desirable  for  itself,  methinks  the  offerer's  hand  should  be 
a  sufficient  endearment.  But  thou  canst  not  so  divide  or 
abstract,  it  consists  in  beholding  and  bearing  his  glorious 
likeness  who  invites  thee  to  it ;  and  therefore  in  the  neg- 
lect of  it  thou  mast  highly  affrontest  him. 

Yea,  further,  is  it  not  a  monstrous  unnaturalness  towards 
thyself,  as  well  as  impiety  towards  God,  not  to  desire  that 
perfect,  final  blessedness!  Doth  not  every  thing  naturally 
tend  to  its  ultimate  perfection  and  proper  end'!  What 
creature  would  not  witness  against  thee,  if  thou  neglect, 
in  thine  own  capacity  and  kind,  to  aim  at  thine  1  Surely 
thou  canst  not  allow  thyself  to  think  any  thing  beneath 
this,  worthy  to  be  owned  by  thee,  under  that  notion,  of  thy 
highest  good  and  thy  last  end.  But  that  thy  spirit  should 
labour  under  an  aversion  towards  thy  highest  good,  to- 
wards thy  blessedness  itself,  is  not  that  a  dismal  token 
upon  thee "!  If  thou  didst  disaffect  and  nauseate  the  things 
in  which  thy  present  life  is  bound  up,  and  without  which 
thou  canst  not  live,  wouldst  thou  not  think  thy  case  de- 
plorate  1  What  dost  thou  think  will  become  of  thy  soul, 
whose  everlasting  life  is  bound  up  in  that  very  good  which 
thou  desirest  not;  which  cannot  live  that  life  without  that 
good,  nor  with  it,  if  thou  hast  no  desire  to  it '!  O  the  eternal 
resentments  thy  soul  will  have  of  this  cruelty !  to  be  with- 
held from  that  wherein  its  life  lies !  Wouldst  thou  not 
judge  him  unnatural  that  should  kill  his  brother,  assassin 
his  father,  starve  his  child'!  What  shall  be  said  of  him 
that  destroys  him.self "!  How  may  that  soul  lament  that  ever 
it  was  thine ;  and  say,  O  that  1  had  rather  been  of  any  such 
lower  kind,  to  have  animated  a  fly,  to  have  inspirited  a 
vile  worm,  rather  than  to  have  served  a  reasonable  beast, 
that  by  me  knew  the  good  it  would  never  follow,  and  did 
not  desire!  But  if  thou  hast  any  such  desires,  in  a  low 
degree,  after  this  blessedness,  as  thou  thinkest  may  entitle 
thee  to  the  name  thou  bearest,  of  a  saint,  a  Christian;  is 
it  not  still  very  unnatural  to  pursue  a  good,  approved  by 
thy  stated  judgment  a-s  best  in  itself,  and  for  thee,  with  so 
unproportionable,  so  slothful  desires  1  For  the  same  rea- 
son thou  dost  desire  it  at  all,  thou  shouldst  desire  it  much; 
yea,  and  still  more  and  more,  till  thou  attain  it,  and  be 
swallowed  up  into  it.  Thy  best  and  last  good  thou  canst 
never  desire  too  much.  And  let  it  be  considered  by  thee, 
that  the  temper  thou  thinkest  thyself  innocent  of,  an  habi- 
tual prevalent  disaffection  to  the  true  bles.sedness  of  saints, 
may  for  ought  thou  knowest  be  upon  thee ;  while  it  ap- 
pears thou  artso  very  near  the  borders  of  it;  and  it  appears 
not  with  such  certainty  that  thou  partakest  not  in  it.  It  is 
not  so  easy  a  matter,  critically  to  distinguish  and  conclude 
of  the  lowest  degree  (in  hjpothesi,  or  with  application  to 
thy  own  case)  of  that  desire  which  is  nece.s5ary  to  qualify 
thee  for  the  enjoyment  of  this  blessedness.  And  is  it  not 
a  maUer  both  of  shame  and  terror,  that  thou  shouldst  de- 
sire thy  blessedness  so  faintly,  as  not  to  know  whether  thou 
truly  desire  it  at  all.  'Tis  true,  that  a  certainty,  amongst 
such  as  may  be  sincere,  is  veiy  little  common ;  but  whence 
proceeds  it,  but  from  their  too  common,  indulged  sloth; 
out  of  which  all  this  is  designed  to  awaken  thee.  And  the 
commonness  whereof  doth  as  little  detract  from  the  re- 
proach and  sinfulness,  as  from  the  danger  of  it.  'Tis  but 
a  poor  defence,  for  what  is  intrinsically  evil  in  itself,  that 
it  IS  common. 

But  further,  as  the  case  is,  this  is  so  reproachful  a  thing, 
even  in  common  estimate, — not  to  desire  heaven  and  eter- 
nal glory,  or  to  desire  it  with  very  cold  and  careless  desires 
— thai  there  are  few  will  profess  it,  or  own  it  to  be  their 
lemjKT ;  much  fewer  that  will  undertake  to  excuse  or 
justify  it.  'Tis  so  evilly  thought  of  that  among  merely 
sober  and  rational  men,  it  can  never  find  an  advocate,  or 
any  that  will  afford  it  patronage.  The  generality  pretend 
a  desire  of  going  to  heaven,  and  being  with  God.  If  any 
be  so  observant  of  themselves  as  to  Know,  and  so  ingenu- 

olJobnv.  19.  dJobnxTi.  e  IJohniii  8. 


Chap.   XIX. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


259 


ous  as  to  confesi  it  otherwise  with  them,  they  complain  of 
it  as  their  fault,  and  say,  they  would  faia  have  it  redressed, 
but  are  far  from  assuming  that  confidence,  to  defend  or 
plead  for  it.  Consider  then,  wilt  thou  persist  in  such  a 
temper  and  disposition  of  mind  as  all  men  condemn ;  and 
be  guilty  of  so  odious  a  thing,  as  shall  be  censured  and 
blamed  by  the  common  concurrent  vote  and  judgment  of 
mankind  1  Thou  wouldst  be  ashamed  to  stsind  forth  and 
profess  openly  to  men,  that  thou  desirest  an  earthly  feli- 
city more  than  a  blessedness  in  heaven ;  or  at  least,  that 
thou  art  so  inditferent,  and  the  scales  hang  so  even  with 
thee,  that  thou  canst  ifiardly  tell  which  way  they  incline 
most.  And  art  thou  not  ashamed  that  this  should  be  thy 
usual  temper ;  how  much  soever  thou  conceal  it  from  the 
notice  and  observation  of  the  world  1  Moreover,  how  can 
it  escape  thy  serious  reflection,  that  if  thou  pretend  it 
otherwise  with  thee,  'tis  but  to  add  one  sin  to  another,  and 
cover  thy  carnality  with  hypocrisy  and  dissimulation  I 
Yea,  while  thou  continuest  in  that  temper  of  spirit,  not  to 
desire  this  blessedness  as  thy  supreme  end,  the  whole  of 
thy  religion  is  but  an  empty  show,  an  artificial  disguise ; 
it  carries  an  appearance  and  pretence,  as  if  thou  wast  aim- 
ing at  God  and  glory,  while  thy  heart  is  set  another  way, 
and  the  bent  of  thy  soul  secretly  carries  thee  a  counter- 
course.  Hath  not  religion  an  aspect  towards  blessedness  ! 
What  mean  thy  praying,  thy  hearing,  thy  sacramental 
communion,  if  thou  have  not  a  design  for  eternal  glory  1 
What  makest  thou  in  this  way,  if  thou  have  not  thy  heart 
set  towards  this  end  1 

Nor  is  it  more  dishonest  and  unjust,  than»it  is  foolish 
and  absurd,  that  the  disposition  and  tendency  of  thy  soul 
should  be  directly  contrary  to  the  only  design  of  the  reli- 
gion thou  professest  and  doth  externally  practise.  Thy 
profession  and  desires  are  nothing  but  self-contradiction. 
Thou  art  continually  running  cotmter  to  thyself;  outward- 
ly pursuing  what  thou  inwardly  declinest.  Thy  real  end 
(which  can  be  no  other  than  what  thou  really  desirest  and 
settest  thy  heart  upon)  and  thy  visible  way  are  quite  con- 
trary :  so  that  while  thou  continuest  the  course  of  religion, 
in  which  thou  art  engaged,  having  taken  down  from  before 
thine  eyes  the  end  which  thou  shouldst  be  aiming  at,  and 
which  alone  religion  can  aptly  subserve,  thy  religion  hath 
no  design  or  end  at  all,  none  at  least  which  thou  wouldst 
not  be  ashamed  to  profess  and  own.  Indeed  this  temper 
of  heart  I  am  now  pleading  against,  an  undesirousness  or 
indiiferency  of  spirit  towards  the  eternal  glor\-,  renders  re- 
ligion the  vainest  thing  in  the  world.  For  whereas  all  the 
other  actions  of  our  lives  have  their  stated,  proper  ends, 
religion  hath  in  this  case  none  at  all ;  none  to  which  it 
hath  any  designation  in  this  nature,  or  any  aptness  to  sub- 
serve. This  monstrous  absurdity  it  infers,  (and  howstrange 
is  it,  that  it  should  not  be  reflected  on  ■?)  That  whereas  if 
you  ask  any  man  of  common  understanding,  what  he  doth 
this  or  that  action  for,  especially  if  they  be  stated  actions, 
done  by  him  in  an  ordinary  course,  he  can  readily  tell 
you,  for  such  and  such  an  end  :  but  ask  him  why  he  con- 
tinues any  practice  of  religion,  he  cannot  say  (in'this  case) 
for  what.  For  can  any  man  imagine  what  other  end  reli- 
gion naturally  serves  for,  but  to  bring  men  to  blessedness  1 
Which  being  no  other  thing  than  what  hath  been  here  de- 
scribed ;  such  as  are  found  not  to  desire  it  really  and  su- 
premely, as  their  end,  can  have  no  real  attainable  end  of 
their  being  religious  at  all.  To  drive  on  a  continued 
course  and  series  of  actions  in  a  visible  pursuit  of  that 
■which  they  desire  not,  and  have  no  mind  to,  is  such  a  piece 
of  folly,  so  fond  and  vain  a  trifling,  that  as  I  remember 
Cicero  reports  Cato  to  have  said  concerning  the  sooth- 
sayers of  his  time,  he  did  wonder  they  could  look  in  one 
another's  faces  and  not  laugh ;  (being  conscious  to  each 
other's  impostures,  and  the  vanity  of  their  profession  ;)  so 
one  would  as  justly  wonder  that  the  generality  of  carnal 
men  (who  may  shrewdly  guess  at  the  temper  of  one  an- 
other's minds,)  do  not  laugh  at  each  other,  that  they  are 
jointly  engaged  in  such  exercises  of  religion,  to  the  design 
■whereof  the  common  and  agreed  temper  of  their  spirits  do 
so  little  correspond.  As  if  all  were  in  very  good  earnest 
for  heaven,  when  each  one  knows  for  himself,  and  may 
(possibly  with  more  truth  than  charity)  suppose  of  the 


rest,  that  if  they  might  always  continue  in  their  earthly 
stations,  they  had  rather  never  come  there.  And  therefore 
that  they  desire  it  not  supremely,  and  so  not  as  their  end 
at  all;  consider  it  then,  that  thy  no-desire  of  this  blessed 
state  quite  dispirits  thy  religion,  utterly  ravishes  away  its 
soul,  leaves  it  a  dead,  foolish,  vain  thing,  renders  it  an  idle 
impertinency,  not  a  mean  to  a  valuable  end.  This  desire 
is  the  life  of  religion  ;  all  duties  and  exercises  of  piety  are 
without  it,  but  empty  formalities,  solemn  pieces  of  pagean- 
try; every  service  done  to  God,  but  the  sacrifice  of  a  fool, 
if  not  animated  by  the  desire  of  final  blessedness  in  him, 
and  be  not  part  of  our  way  thither,  a  means  designed  to 
the  attainment  of  it ;  which  nothing  can  be,  that  we  are 
not  put  upon  by  the  virtue  of  the  desired  end.  Without 
this,  religion  is  not  itself.  A  continuance  in  well-doing 
is  as  it  were  the  body  of  it ;  and  therein  a  seeking  honour, 
glory,  and  immortality,  the  soul  and  spirit.  The  desire  of  a 
heavenly  country  must  run  through  the  whole  course  of 
our  earthly  pilgrimage :  it  were  otherwise  a  continued  er- 
ror, an  uncertain  wandering,  no  steady  tending  towards  our 
end  :  so  that  thou  art  a  mere  vagrant,  if  this  desire  do  not 
direct  thy  course  towards  thy  Father's  house.  And  me- 
thinks  all  this  should  make  thee  even  ashamed  of  thyself, 
if  thou  canst  not  find  this  desire  to  have  a  settled  resi- 
dence, and  a  ruling  power  in  thy  soul.     Then, 

■2.  Sense  of  praise  should  signify  something  too,  as  the 
apostle.  Whatsoever  things  are — pure,  lovely,  &c.  If  there 
be  any  ■virtue, — any  praise,  think  of  these  things.  And 
hath  liot  the  eternal  glory  those  characters  upon  it  of  pu- 
rity and  loveliness  beyond  all  things  1  Is  it  not  a  laudable 
and  praiseworthy  thing,  to  have  a  heart  and  mind  set 
upon  that  ■?  The  blessed  God  puts  a  note  of  excellency 
upon  this  temper  of  spirit :  f  But  they  desire  a  better  coim- 
try,  that  is,  a  heavenly ;  wherefore  God  is  not  ashamed  to 
be  called  their  God,  &c.  This  renders  them  a  people  wor- 
thy of  him  who  hath  called  them  to  his  kingdom  and  glo- 
ry ;  '  fit  for  him  to  own  a  relation  to.  Had  they  been  of 
low,  terrene  spirits,  he  would  have  accounted  it  a  shame 
to  him,  to  have  gone  under  the  name  and  cognizance  of 
their  God.  But  inasmuch  as  they  desire  the  heavenly 
country,  have  learned  to  trample  this  terrestrial  world, 
cannot  be  contained  within  this  lower  sphere,  nor  satisfy 
themselves  in  earthly  things  ;  they  now  discover  a  certain 
excellency  of  spirit,  in  respect  whereof,  God  is  not  ashamed 
to  own  a  relation  to  them,  before  all  the  world  to  be  called 
their  God;  to  let  men  see  what  account  he  makes  of  such 
a  spirit.  Yea,  this  is  the  proper,  genuine  spirit  and  tem- 
per of  a  saint,  which  agrees  to  him  as  he  is  such.  He  is 
Ijegotten  to  the  eternal  inheritance.  A  disposition  (and 
therein  a  desire)  to  it  is  in  his  very  nature,  (the  new  nature 
he  hath  received,)  implanted  there  Irom  his  original.  He 
IS  born  spirit  of  Spirit,  and  by  that  birth  is  not  entitled 
onlv,  but  adapted  and  suited  also  to  ttat  pure  and  spirit- 
ual state  of  blessedness.  That  grace,  by  the  appearance 
whereof  men  are  made  Christians,  teaches  also,  instructs 
to  this  very  thing,  to  look  for  this  blessed  hope,  the  glori- 
ous appearance  of  the  great  God  and  our  Saviour  Jesus 
Christ ;  that  which  you  know  consummates  that  blessed- 
ness. For  when  Christ,  who  is  their  life,  shall  appear, 
then  shall  they  also  appear  with  him  in  glory  ;  by  the  par- 
ticipation of  the  divine  nature,  their  spirits  escape  and  get 
up  above  this  corrupt,  impure  world.  That  new  nature 
is  a  holy  flame  that  carries  their  hearts  upwards  towards 
heaven. 

Further,  such  desires  appear  hence  to  be  of  divine  ori- 
ginal, an  infusion  from  the  blessed  God  himself  That 
nature  is  from  htm  immediately  in  which  they  are  implant- 
ed. The  apostle  speaking  of  his  earnest,  panting  desire  h 
to  have  mortality  swallowed  up  of  life,  presently  adds.  He 
that  wrought  us  to  the  self-same  thing  is  God.  They  are 
obedient  desires;  the  soul's  present  answer'  to  the  heaven 
ly  call,  by  which  God  calls  it  to  his  kinsdom  and  glory 
k  This  glory  is  (as  hath  been  formerly  noted)  the  very  term 
of  that  calling,  i  The  God  of  all  grace  hath  called  us  intr 
his  eternal  glory,  by  Christ  Jesus.  The  glorified  state  i; 
"the  mark,  the  prize  of  the  high  calling  of  God  in  Christ. 
'Tis  the  matter  of  the  apostle's  thanksgiving  unto  God. 
on  the  behalf  of  the  Thessalonians,  that  "  they  were  called 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


260 

by  his  GospeL  to  the  obtaining  of  the  glory  of  our  Lord 
Jesus  Christ     When  the  soul  desires  this  glory,  it  obedi- 
ently answers  this  call.     This  is  a  compliance  and  subjec- 
tion of  heart  to  it.     How  lovely  and  becoming  a  thing  is 
this  when  God  touches  the  heart  with  a  stamp  and  im- 
press of  glory,  and  it  forthwith  turns  itself  to  that  very 
point  andslands  directly  bent  towards  the  state  of  glory; 
IS   not  wayward  or  perverse,  but  herein  yields  itsell  to 
God  and  complies  with  the  Divine  pleasure.     Such  de- 
sires have  much  in  them  of  a  child-like  ingenuity  ;  to  de- 
sire the  sight  of  a  father's  face  ;  when  this  is  the  intimate 
sense  of  the  soul,  Show  me  the  Father  and  it  suffices. 
To  desire  the  fullest  conformity  to  his  nature  and  will,  to 
be  perfect  as  that  heavenly  Father  is  perfect,  what  doth 
belter  become  a  child  1    They  are  generous  desires  ;  they 
aim  at  perfection,  the  highest  that  created  nature  is  capa- 
ble of;  not  contented  to  have  had  some  glances  of  Divine 
glory  'some  strokes  and  lines  of  his  image,  but  aspiring  to 
full-eyed  visions,  a  perfect  likeness.     They  are  victorious 
desires ;  they  (as  it  were)  ride  in  triumph  over  the  world 
and  every   sublunary  thing;  they  must   be  supposed  to 
have  conquered  sensual  inclinations,  to  have  got  the  mas- 
tery over  terrene  dispositions  and  affections.     With  what 
holy  contempt  and  scorn  of  evefy  earthly  thing  doth  that 
lofty  soul  quit  this  dirty  world  and  ascend,  that  is  power- 
fully carried  by  its  own  desire  towards  that  blessed  state "! 
The  desire  of  such  a  knowledge  of  Christ,  as  might  trans- 
form into  his  likeness,  and  pass  the  soul  through  all  degrees 
of  conformity  to  him,  till  it  attain  the  resurrection  of  the 
dead,  and  become  like  a  risen,  glorified  Jesus  ;  such  a  de- 
sire I  say,  if  it  make  all  things  seem  as  loss  and  dung  in 
comparison,  (even  a  formal,  spiritless  religion  itself,)  will 
it  not  render  this  world  the  most  despicable  dunghill  of  all 
the  rest?    Try  such  a  soul  if  you  can,  tempt  it  down  to 
enjoy  a  flattering,  kind  world,  or  to  please  it  when  angry 
and  unkind.    When  desires  after  this  glory  are  once  awa- 
kened into  an  active,  lively  vigour,  when  the  fire  is  kin- 
dled, and  the  flame  ascends,  and  this  refined  spirit  is  joy- 
fully ascending  therein,  see  if  you  can  draw  it  back,  and 
make  it  believe  this  world  amoreregardable  thing.  Why 
should  not  all  those  considerations  make  thee  in  love  with 
this  blessed  frame  of  spirit,  and  restless  till  thou  find  thy- 
self incapable  of  being  satisfied  with  any  thing  but  divine 

6.  Ride.  That  while  we  cannot  as  yet  attain  the  mark 
and  end  of  our  desires,  we  yield  not  to  a  comfortless  des- 
pondency in  the  way,  but  maintain  in  our  hearts  a  lively 
joy  in  the  hope  that  hereafter  we  shall  attain  it.  We  are  not 
all 'this  while  persuading  to  the  desire  and  pursuit  of  an 
unattainable  good.  Spiritual  desires  are  also  rational,  and 
do  therefore  involve  hope  with  them  ;  and  that  hope  ought 
to  infer  and  cherish  joy.     Hopeless  desire  is  full  of  tor- 
ment, and  must  needs  banish  joy  from  that  breast  which  it 
hath  got  the  possession  of.    'Tis  a  disconsolate  thing,  to 
desire  what  we  must  never  expect  to  enjoy,  and  are  utter- 
ly unlikely  ever  to  compass.     But  these  desires  are  part 
of  the  new  creature,  which  is  not  of  such  a  composition, 
as  to  have  a  principle  of  endless  trouble  and  disquiet  in  it- 
self    The  Father  of  mercies  is  not  so  little  merciful  to 
his  own  child,  to  lay  it  under  a  necessity,  from  its  very 
natural  constitution,  of  being  for  ever  miserable  by  the  de- 
sire of  that  which  it  can  never  have.    It  had  been  very 
unlike  the  workmanship  of  God,  to  make  a  creature  to 
which  it  should  be  necessary  to  dt-sire,  and  impossible  to 
enjoy  the  same  thing.    No ;  bill  as  he  has  given  holy  souls, 
(as  to  the  present  case,)  great  incentives  of  desire,  so  doth 
he  afford  them  proportionable  encouragement  of  hope 
also ;  and  that  hone  intervening,  can  very  well  reconcile 
desire  and  joy,  and  lodge  them  together  in  the  same  bosom. 
So  that  as  it  is  a  thing  capable  of  no  excuse,  to  hear  ol  this 
blessedness  and  not  desire  it ;  so  it  would  be,  to  desire  and 
not  expect  it,  to  expect  it,  and  not  rejoice  in  it,  even  while 
we  are  under  that  cxpectalion.     And  it  must  be  a  ver>' 
raised  joy  that  shall  answer  to  the  expectation  of  so  great 
things.     If  one  should  give  a  stranger  to  Christianity  an 
acco'unt  of  the  Christian  hopes,  and  tell  him  what  they 
expect  to  be  and  enjoy,  ere  long  ;  he  would  sure  promise 
himself,  lo  find  so  majiy  angels  dwelling  in  human  flesh, 
and  reckon  when  he  came  among  them  he  should  be  as 
a  Ful.  i. :. 


CHiP.  XIX. 


amidst  the  heavenly  choir  ;   every  one  full  of  joy  and 
praise.    He  would  expect  to  find  us  livmg  on  earth,  as  the 
inhabitants  of  heaven,  as  so  many  pieces  of  immortal 
glory  lately  dropped  down  from  above,  and  shortly  again 
returning  thiiher.     He  would  look  to  find,  every  where  in 
the  Christian  world,  incarnate  glor)'. sparkling  through  the 
over-shadowing  veil ;  and  wonder  how  this  earthly  sphere 
should  be  able  to  contain  so  many  great  souls.     But  when 
he  draws  nearer  tons,  and  observes  the  course  and  carriage 
of  our  lives,  when  he  sees  us  walk  as  other  men,  and  con- 
siders the  strange  disagreement  of  our  daily  conversation 
to  our  so  great,  avowed  hopes,  and  how  little  sense  ot  joy 
and  pleasure  we  discover  ourselves  to  conceive  in  them ; 
would  he  not  be  ready  to  say,  "  Sure  some  or  other  (will- 
ing only  to  amuse  the  world  with  the  noise  of  strange 
things)  have  composed  a  religion  for  these  men,  which  they 
themselves  understand  nothing  of     If  they  do  adopt  and 
own  it  for  theirs,  they  understand  not  their  own  pretences; 
they  are  taught  to  speak  some  big  words,  or  to  give  a  faint 
or  seeming  assent  to  such  as  speak  them  in  their  names, 
but  'tis  impossible  they  should  be  in  good  earnest,  or  be- 
lieve themselves  in  what  they  say  and  profess."  And  what 
reply  then  should  we  he  able  to  make  1  For  who  can  think 
that  any  who  acknowledge  a  God,  and  understand  at  all 
what  that  name  imports,  should  value  at  so  low  a  rate,  as 
we  (visibly)  do,  the  eternal  fruition  of  his  glory,  and  a  pre- 
sent sonship  to  him,  thepledgeofsogreat  a  hope.  He  that 
is  born  heir  to  great  honours  and  possessions,  though  he 
be  upon  great  uncertainties  as  to  the  enjo>Tiient  of  them, 
(for  how  siany  interveniences  may  prevent  him !)  yet 
when  he  come  to  understand  his  possibilities  and  expec- 
tancies, how  big  doth  he  look  and  speak  '.  what  grandeur 
doth  he'  put  on  !  His  hopes  form  his  spirit  and  deportment. 
But  is  it  proportion  ably  so  with  us  ■?    Do  our  hopes  fill  our 
hearts  with  joy,  our  mouths  with  praise,  and  clothe  our 
faces  with  a  cheerful  aspect,  and  make  a  holy  alacrity  ap- 
pear in  all  our  conversations  i 

But  let  not  the  design  of  this  discourse  be  mistaken,  lis 
not  a  presumptuous  confidence  I  would  encourage,  nor  a 
vain  ostentation,  nor  a  disdainful  over-looking  of  others 
whom  we  fancy  ourselves  to  excel.  Such  things  hold  no 
proportion  with  a  Christian  spirit.  His  is  a  modest,  hum- 
ble exultation  ;  a  serious,  severe  joy  ;  suitable  to  his  solid, 
stable  hope.  His  spirit  is  not  puffed  up  and  swollen  with 
air  it  is  not  big  by  an  inflation,  or  a  light  and  windy  tu- 
mo'ur.but  'tis  really  filled  with  effectual  pre-apprehensions 
of  a  weighty  glory.  His  joy  accordingly  exerts  itsell  with 
a  steadyt  lively  vigour,  equally  removed  from  vain  light- 
ness and  stupidity^  from  conceitedness,  and  msensiblencss 
of  his  ble.ssed  state.  He  forgets  not  that  he  is  less  than  the 
least  of  God's  mercies,  but  disowns  not  his  title  to  the 
"reatest  of  them.  He  abases  himself  to  the  dust,  in  the 
sense  of  his  own  vileness;  but  in  the  admiration  of  Divine 
grace  he  rises  as  high  as  heaven.  In  his  humiliation  he 
affects  to  equal  himself  with  worms,  in  his  joy  and  praise, 
with  angels.  He  is  never  unwilling  to  dimmish  himself, 
but  afraid  of  detracting  anything  from  the  love  of  God,  or 
the  issues  of  that  love.  But  most  of  all  he  magnifies  (as 
he  hath  cau.se)  this  its  last  and  most  perfect  issue.  And 
by  how  much  lie  apprehends  his  own  unworthmess,  he  is 
the  more  wrapt  up  into  a  wonderful  joy,  that  such  bless- 
edness should  be  his  designed  portion.  But  now,  how  lit- 
tle do  we  find  in  ourselves  of  this  blessed  frame  of  spirit ! 
How  remote  are  we  from  it !  Let  us  but  inquire  a  little 
into  our  own  souls :  are  there  not  too  apparent  symptoms 
with  ns  of  the  little  joy  we  take  in  the  tore-thoughts  of  fu- 
ture blessedness'?     For, 

First  How  few  thoughts  have  we  of  it !  What  any  delight 
in  thev  remember  often.  'Tis  said  of  the  same  person, 
that  -his  delight  is  in  the  law  of  the  Lord,  and  that  in  his 
law  he  doth  meditate  day  and  night.  And  when  the 
Psalmist  professes  his  own  delight  in  God's  statutes,  ne 
adds  p  1  will  not  forget  thv  word.  Should  we  not  be  as 
unapt  to  forget  heaven,  if  our  delight  were  there  l  But  do 
not  days  pass  with  us,  wherein  we  can  allow  ourselves  no 
leisure  to  mind  the  eternal  glory ;  when  yet  vanities  throng 
in  upon  us,  without  any  obstruction  orcheck^  And  (what 
is  consequent  hereupon)  how  seldom  is  this  blessed  state 
the  subject  of  our  discourse!  How  often  do  Christians 
p  Psal  cxix<  ifi. 


Chap.  XIX. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


261 


meet,  and  not  a  word  of  heaven  !  O  heavy,  carnal  hearts  1 
Our  home  and  eternal  blessedness  in  this,  appears  to  be 
forgotten  among  us.  How  often  may  a  person  converse 
with  us,  ere  he  understood  our  relation  to  the  heavenly 
country !  If  exiles  meet  in  a  foreign  land,  what  pleasant 
discourse  have  they  of  home  !  They  sutler  not  one  ano- 
ther to  forget  it.  Such  was  their  remembrance  of  Sion, 
who  sat  together  bemoaning  themselves  by  the  rivers  of 
Babylon,  a  making  mention  of  it,  as  the  phrase  is  often 
used.  And  methmks  (even  as  to  this  remembrance)  it 
should  be  our  own  common  resolution  too;  If  we  forget 
thee,  O  Jerusalem  ;  if  we  forget  to  make  mention  of  thee, 
O  thou  city  of  the  living  God  ;  let  our  right  hand  forget 
her  cunning ;  our  tongue  shall  sooner  cleave  to  the  roof 
of  our  mouth :  and  so  it  would  be,  did  we  prefer  that  hea- 
venly Jerusalem  above  our  chief  joy. 

Again,  How  little  doth  it  weigh  with  us !  It  serves  not 
to  otitweigh  the  smallest  trouble;  if  we  have  not  our  car- 
nal desire  in  every  thing  gratified,  if  any  thing  fall  out 
cross  to  our  inclinations,  this  glory  goes  for  nothing  with 
us.  Our  discontents  swallow  up  our  hopes  and  joys  ;  and 
heaven  is  reckoned  as  a  thing  of  nought.  If  when  outward 
troubles  atilict  or  threaten  us,  we  could  have  the  certain 
prospect  of  better  days,  that  would  sensibly  revive  and 
please  us.  Yea,  can  we  not  please  ourselves  with  very 
uncertain  groundless  hopes  of  this  kind,  without  promise 
or  valuable  reason  1  But  to  be  told  of  a  recompense  at 
the  resurrection  of  the  just,  of  a  day  when  we  shall  see  the 
face  of  God,  and  be  satisfied  with  his  likeness;  this  is  in- 
sipid and  without  savor  to  us,  and  aflbrds  us  but  cold  com- 
fort. The  uncertain  things  of  time  signify  more  with  us 
than  the  certain  things  of  eternity.  Can  we  think  'tis  all 
this  while  well  with  us  1  Can  we  think  this  a  tolerable 
evil,  or  suffer  with  patience  such  a  distemper  of  spirit  i 
Methinks  it  should  make  us  even  weary  of  ourselves,  and 
solicitous  for  an  elfectual,  speedy  redress. 

The  redress  must  be  more  in  our  own  doing  (striving 
with  our  souls  and  with  God  for  them)  than  in  what  any 
man  can  say.  Most  of  the  considerations  under  that  fore- 
going rule,  are  with  little  variation  applicable  to  this  pre- 
sent purpose.  I  shall  here  annex  only  some  few  subordi- 
nate directions;  which  may  lead  us  into  this  blessed  state 
of  life,  and  give  us  some  joyful  foretastes  of  the  future 
blessedness,  according  as  our  spirits  shall  comply  with 
them.  But  expect  not  to  be  cured  by  prescriptions,  with- 
out using  them  ;  or  that  heavenly  joy  can  be  the  creature 
of  mortal,  unregarded  breath;  we  can  only  prescribe 
means  and  methods  through  which  God  may  be  pleased  to 
descend,  and  in  which  thou  art  diligently  to  insist  and 
wait.  And  because  I  cannot  well  suppose  thee  ignorant, 
where  much  is  said  to  this  purpose,  I  shall  therefore  say 
little. 

1.  Posse.ss  thy  soul  \rith  the  apprehension,  that  thou  art 
not  at  liberty  in  this  matter;  but  that  there  is  a  certain 
spiritual  delectation,  which  is  incumbent  on  thee  as  indis- 
pensable duly.  Some,  whose  morose  tempers  do  more 
estrange  them  from  delights,  think  themselves  more  espe- 
cially concerned,  to  banish  every  thing  of  that  kind  from 
their  religion,  and  fancy  it  only  to  consist  in  sour  and 
righteous  severities.  Others  seem  to  think  it  arbitrary  and 
indifferent ;  or  that,  if  they  live  in  a  continual  sadness  and 
dejection  of  spirit,  'tis  only  their  infelicity,  not  their  fault ; 
and  apprehend  not  the  obligation  that  is  upon  them  by  a 
divine  law,  otherwise  to  manage  and  order  their  spirits. 
But  what  then,  are  such  words  thought  to  be  spoken  at 
random;  Her  i  ways  are  ways  of  pleasantness  ;  "The  Lord 
is  the  portion  of  mine  inheritance  :  The  lines  are  fallen  to 
me  in  pleasant  places,  (or,  in  the  midst  of  pleasantness,  as 
the  expression  hath  been  noted  to  signify :)  Do  such  pre- 
cepts carry  no  sense  with  them  1  '  Delight  thyself  in  the 
Lord  :  Rejoice  in  the  Lord  always,  and  again  I  say,  re- 
joice ;  with  many  more'!  Do  all  passages  of  this  kind  in 
Scripture  stand  for  ciphers,  or  were  they  put  in  them  by 
chance  1  Is  there  such  a  thing  as  an  aptitude  to  delecta- 
tion in  our  natures  ;  and  doth  the  sanclification  thereof  en- 
title the  joy  of  saints  to  a  place  among  the  fruits  of  the 
Spirit ;  •  and  yet  is  the  exercise  of  it  to  have  no  place  in 
their  hearts  and  practice  ?  Do  not  think  you  are  permitted 


21 


so  to  extinguish  or  frastrate  .so  considerable  a  principle  of 
the  divine  life.  Know,  that  the  due  exercise  of  it  is  a  part 
of  the  order  and  discipline  of  God's  family :  that  it  is  a 
constitution  of  the  Divine  goodness  and  wisdom  both  to 
cherish  his  own,  and  invite  "in  strangers  to  him  :  yea,  that 
is  the  scope  and  aim  of  the  whole  gospel  revelation,  that 
what  is  discovered  to  us  of  the  word  of  life,  was  purposely 
written  to  draw  souls  into  fellowship  with  the  Father  and 
the  Son,  that  their  joy  might  be  full:  'that  the  ministers 
of  this  gospel  are  therefore  styled  the"  helpers  of  their  joy. 
Therefore,  though  here  it  be  not  required  nor  allowed,  that 
you  should  indulge  a  vain,  trifling  levity,  or  a  sensual  joy, 
or  that  you  should  rejoice  you  know  not  why,  (imitating 
the  laughter  of  a  fool,)  or  inopportunely,  when  your  state 
admits  it  not,  or  when  the  Lord  calls  to  mourning ;  yet 
settle  however  this  persuasion  in  your  hearts,  that  the  se- 
rious, rational,  regular,  seasonable  exercise  of  delight  and 
joy  is  matter  of  duty,  to  be  charged  upon  conscience,  from 
the  authority  of  God  ;  and  is  an  integral  part  in  the  reli- 
gion of  Christians.  And  then  .sure  you  will  not  think  any 
object  more  proper  and  suitable  for  it  to  be  exercised  upon, 
than  the  foreseen  state  of  blessedness,  which  is  in  itself  a  « 
fulness  of  joy  ;  the  joy  of  our  Lord.  And  is,  in  the  pre- 
apprehensions  of  it.  a  more  considerable  matter  of  joy  than 
onr  present  state  affords  us  besides;  and  without  relation 
whereto  we  have  no  rational  joy  at  all. 

2.  Keep  faith  in  exercise;  both  in  that  act  of  it  which 
persuades  the  soul  of  the  truth  of  the  gospel  revclation,- 
and  that  act  of  it  which  unites  it  to  God  through  the  Me- 
diator. The  apostle  prays  on  the  behalf  of  his  Roman 
Christians,  that  they  might  be  J  filled  with  joy  and  peace 
in  believing;  and  we  are  told,  how  efl'ectually  (as  to  this) 
it  supplied  the  place  of  sight.  Such  as  had  not  seen 
Christ,  (which  was  the  privilege  of  many  other  Chri.stians 
of  that  time,)  yet  '■  believing,  did  rejoice  with  joy  unspeak- 
able and  glorious.  Faith  directly  tends,  in  that  double 
office  before  mentioned,  to  excite  and  foment  this  joy. 
As  it  assents  to  the  truth  of  the  gospel  revelation,  it 
realizes  the  object,  is  the  substance  and  evidence  of  the 
invisible  glory."  As  it  imites  the  soul  with  God  through 
Christ,  in  a  fiducial  and  obediential  closure,  it  ascertains 
our  interest  therein,  and  is  our  actual  acceptance  of  our 
blessedness  itself;  for  when  we  take  God  through  Christ 
to  be  our  God,  what  is  it,  but  to  accept  him  as  our  eter- 
nal and  satisfying  portion,  whom  we  are  after  fully  to  en- 
jov,  in  the  vision  and  participation  of  his  glorious  excel- 
lencies and  infinite  fulness  %  Which  two  acts  of  faith  we 
have  mentioned  together  in  one  text,— they  were  per- 
suaded of  the  promises,  and  embraced  them ;  the  former 
respecting  the  truth  of  the  promises,  the  latter  the  good- 
ness of  the  thing  promised.  And  hereupon  they  confessed 
themselves  (as  it  follows)  pilgrims  and  strangers  on  earth ; 
which  abdication  of  the  earth,  as  none  of  their  country, 
could  not  be,  but  that  through  their  faith  they  had  a  joy- 
ous pre-apprehension  of  that  better  state.  That  confession 
did  manifestly  rnvolve  in  it  a  lively  joy,  springing  from 
the  sight  and  embrace  of  that  more  taking,  distant  good, 
which  the  promise  presented  them  with ;  whence  they 
could  not  think  it  enough,  to  be  such  to  themselves  in 
their  own  thoughts  and  the  temper  of  their  minds;  but 
they  cannot  forbear  (so  overcoming  were  their  sights  and 
tastes)  to  give  it  out,  to  speak,  and  look,  and  live,  as  those 
that  were  carried  up  in  their  spirits  above  this  earlh.  and 
who  did  even  disdain  to  own  themselves  in  any  other  re- 
lation to  it  than  that  of  foreigners  and  strangers. 

Set  thy  faith  on  work,  soul,  and  keep  it  a-work,  and 
thou  wilt  hnd  this  no  riddle;  it  will  be  so  with  thee  too. 
We  have  much  talk  of  faith  among  us,  and  have  the  name 
often  in  our  mouths,  but  how  few  are  tlie  real  lively  be- 
lievers !  Is  it  to  be  thought  that  such  blessedness  should 
not  more  affect  our  hearts  "i  nay,  would  it  not  ravish  away 
our  very  souls,  did  we  thoroughly  believe  it?  And  were 
it  our  present  daily  work,  to  renew  the  bonds  of  a  vital 
union  with  the  blessed  God,  in  whom  we  expect  to  be 
blessed  for  ever,  could  that  be  without  previous  giists  of 
pleasure  1  'Tis  not  talking  of  faith,  but  living  by  it,  that 
will  give  us  the  experience  of  heavenly  delights  and  joys. 

3.  Tafce  heed  of  going   in  thy  practice  against  thy 


:<ii 


262 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XX. 


light ;  of  persisting  in  a  course  of  known  or  suspected  sin, 
that  states  thee  in  a  direct  hostility  and  rebellion  against 
heaven,  and  can  never  sutler  thee  to  think  of  eternity  and 
the  other  world  with  comfort ;  will  fill  thy  mind  with 
frightful  apprehensions  of  God,  render  the  sight  of  his 
fac'e  the  most  terrible  thing  to  Ihy  thoughts  thou  canst 
imagine,  and  satisfaction  with  his  likeness  the  most  im- 
possible thing.  Let  a  good  understanding  and  correspond- 
ence be  continued  between  God  and  thee,  (which  is  not 
possible,  if  thou  disobej'est  the  dictates  of  thy  conscience, 
and  takest  ilie  liberty  to  do  what  Ihou  judgest  God  hath 
forbidden  thee,)  that  this  may  be  tliy  rejoicing,b  the  testi- 
mony of  a  good  conscience;  that  in  simplicity  and  godly 
sincerity,  not  according  to  fleshly  wisdom,  but  the 
grace  of  God,  thou  hast  had  thy  conversation.  Take  God 
for  a  witness  of  thy  ways  and"  walkings  ;  approve  thyself 
to  his  jealous  eye  ;  study  to  carry  thyself  acceptably  to- 
wards him,  and  unto  all  well  pleasing.  Let  that  be  thy 
ambition,  to  stand  right  in  his  thoughts,  to  appear  gracious 
in  his  eyes.  Hold  fast  thine  integrity,  that  thy  heart  may 
not  repioach  thee  as  long  as  thou  livest.  If  iniquity  be  in 
thy  hand,  put  it  away  ;  then  shall  thou  lift  up  thy  face 
without  spot  and  without  fear.  Be  a  faithful  subject  of 
that  kingdom  of  God,  (and  here  conscience  rules  under 
him,)  which  consists  first  in  righteousness,  and  then  in 
peace  and  joy  in  the  Holy  Ghost.  Thou  wilt,  so,  daily 
behold  the  face  of  God  in  righteousness  and  with  pleasure ; 
but  wilt  most  of  all  please  thyself  to  think  of  thy  final 
appearance  before  him,  and  the  blessedness  that  shall 
ensue. 

4.  Watch  and  arm  thyself  against  the  too  forcible 
strokes  and  impressions  of  sensible  objects.  Let  not  the 
savour  of  such  low  vile  things  corrupt  the  palate  of  thy 
soul.  A  sensual  earthly  mind  and  heart  cannot  taste 
heavenly  delights;  they  that  are  after  the  flesh  do  savour 
the  things  of  the  flesh;  they  that  are  after  the  Spirit,  the 
things  of  the  Spirit.  Labour  to  be  thoroughly  mortified  >; 
towards  this  world  and  the  present  slate  of  things.  Look 
upon  this  scene  and  pageant  <i  as  passing  away ;  keep  na- 
tuial  appetites  under  restraint,  (the  world  and  the  lusts  of 
it  pass  away  together,)  sensuality  is  an  impure  thing. 
Heavenly  refined  joy  cannot  live  amidst  so  much  filth. 
Yea,  and  if  thou  give  thy  flesh  liberty  too  far  in  things 
that  are  (in  specie)  lawful,  it  will  soon  get  advantage  to 
domineer  and  keep  thy  soul  in  a  depressing  servitude. 
Abridge  it  then,  and  cut  it  short,  that  thy  mind  may  be 
enlarged  and  at  liberty,  may  not  be  thronged  and  prepos- 
sessed with  carnal  imaginations  and  aftections.  '  "  Let 
thy  soul"  (if  thou  wilt  take  this  instruction  from  a  heathen) 
"  look  with  a  constant  erect  mind  into  the  undefiled  light, 
neither  darkened  nor  borne  down  towards  the  earth  ;  but 
stopping  its  ears,  and  turning  its  eyes,  and  all  other  senses 
back  upon  itself;  and  quite  abolishing  out  of  itself  all 
earthly  sighs,  and  groans,  and  pleasures,  and  glories,  and 
honours,  and  disgrace ;  and  having  forsaken  all  these, 
choo.se  for  the  guides  of  its  way,  true  reason  and  strong 
love,  the  one  whereof  will  show  it  the  way,  the  other 
make  it  easy  and  pleasant." 

5.  Having  voided  thy  mind  of  what  is  earthly  and  car- 
nal, apply  and  turn  it  to  this  blessed  theme.  The  most 
excellent  and  the  vilest  objects  are  alike  to  thee,  while 
thou  mindest  them  not.  Thy  thoughts  possibly  bring  thee 
in  nothing  but  vexation  and  trouble,  which  would  bring 
in  as  soon  joy  and  pleasure,  didst  thou  turn  them  to  proper 
objects.  A  thonuht  of  the  heavenly  glory  is  as  soon  thought 
as  of  an  earthly  cross.  We  complain  the  world  troubles 
us;  then  what  ilo  we  there  1  Why  get  we  not  up,  in  our 
spirits,  into  the  quieter  region  7  What  trouble  would  the 
thoughts  of  future  glory  be  to  usi  How  are  thoughts  and 
wits  set  on  v;ork  for  this  flesh  !  But  we  would  have  our 
souls  flourish  as  the  lilies,  without  any  thing  of  their  own 
care.  Yea,  we  make  Ihem  toil  for  torture,  and  not  for 
joy,  revolve  an  affliction  a  thousand  times  before  and  after 
it  comes,  and  have  never  dcjnewith  it,  when  eternal  blc.s.s- 
edness  gains  not  a  thought, 

6.  Plead  earnestly  with  God  for  his  Spirit.  This  is 
joy  in  the  Holy  Ghost ;  or  whereof  he  is  the  author. 
Many  Christians  (as  they  must  be  called)  are  such  stran- 

b  2  Cor.  i.  12.  c  1  Cor.  \ii.  31.  d  1  John  ii.  17. 

e  Mai.  TjT.  in  Disiclt.  "  o  tftoi  Kara  nXtirmms. 


gers  to  this  work  of  imploring  and  calling  in  the  blessed 
Spirit,  as  if  they  were  capable  of  adopting  these  words, 
We  have  not  so  much  as  heard  whether  there  be  a  Holy 
Ghost.  That  name  is  with  them  as  an  empty  sound. 
How  hardly  are  we  convinced  of  our  necessary  depend- 
ance  on  that  free  Spirit,  as  to  all  our  truly  spiritual  opera- 
tions! The  Spirit  is  the  very  earnest  of  our  inheritance. 
The  foretastes  and  first-fruits  we  have  here  of  the  future 
blessedness,  the  joy  and  pleasure,  the  complacential  relishes 
we  have  of  it  beforehand,  are  by  the  gracious  vouchsafe- 
ment  and  work  of  this  blessed  Spirit.  The  things  that  eye 
hath  not  seen,  nor  ear  heard,  and  which  have  not  entered 
into  the  heart  of  man,  arc  revealed  by  this  Spirit. 
Therefore  doth  the  apostle  direct  his  prayer  on  the  behalf 
of  the  Ephesians,  to  the  Father  of  this  glory, f  that  he 
would  give  them  this  Spirit  of  wisdom  and  revelation, — 
to  enlighten  the  eyes  of  their  understanding,  that  they 
might  know  the  hope  of  his  calling,  and  the  riches  of  the 
glory  of  his  inheritance  in  (or  among)  the  saints.  And 
its  revelation  is  such  as  begets  an  impression;  in  respect 
whereof,  'tis  said  also,  to  seal  up  to  the  day  of  redemptiim. 
Therefore,  pray  earnestly  for  this  Spirit ;  not  in  idle, 
dreaming  words  of  course,  but  as  being  really  apprehen- 
sive of  the  necessity  of  prevailing ;  and  give  not  over  till 
thou  find  that  .sacred  fire  ditfusing  itself  through  thy  mind 
and  heart,  to  enlighten  the  one  and  refine  the  other,  and 
so  prepossess  both  of  this  glory,  that  thy  soul  may  be  all 
turned  into  joy  and  praise.  And  then  let  me  add  here, 
(without  the  formality  of  a  distinct  head,)  that  it  concerns 
thee  to  take  heed  of  quenching  that  Spirit,  by  either  resist- 
ing or  neglecting  its  holy  dictates,  or,  as  the  same  precept 
is  otherwise  triven,  of  grieving  the  Spirit  :  he  is  by  name 
and  office  the  Comforter.  The  primitive  Christians,  'tis 
said,  walked  in  the  fear  of  God,  and  in  the  comfort  of  the 
Holy  Ghost.  Is  it  equal  dealing,  to  grieve  him  whose 
business  it  is  to  comfort  thee  1  Or  canst  thou  expect  joy 
where  thou  causest  griefs  Walk  in  the  Spirit:  adore  its 
power.  Let  thy  soul  do  it  homage  within  thee.  Wait  for 
its  holy  influences,  and  yield  thyself  to  its  ducture  and 
guidance ;  so  wilt  thou  go  as  the  redeemed  of  the  Lord, 
with  everlasting  joy  upon  thy  head,  till  thou  enter  that 
presence  where  is  fulness  of  joy,  and  pleasures  for  ever- 
more. 

Nor  do  thou  think  it  improper  or  strange,  that  thou 
shouldst  be  called  upon  to  rejoice  in  what  thou  dost  not 
yet  possess.  Thy  hope  is  instead  of  fruition  ;  'lis  an  an- 
ticipated enjoyment.  We  are  commanded  tos  rejoice  in 
hope ;  and  saints  have  professed  to  do  so,  toti  rejoice  even 
in  the  hope  of  the  glory  of  God.  Nor  is  it  nnrea.sonable 
that  should  be  thy  present  highest  joy.  For  though  yet  it 
be  a  distant  thing,  and  distinctly  revealed,  the  excellency 
of  the  object  makes  compensation  for  both,  with  an  abun- 
dant surplusage.  As  any  one  would  much  more  rejoice 
to  be  assured  by  a  great  person  of  ample  possessions  he 
would  make  him  his  heir  to,  (though  he  knew  not  distinct- 
ly what  they  should  be,)  than  to  see  a  shilling  already  his 
own,  with  his  own  eyes. 


CHAPTER  XX. 


until  death.    Rule  «.  That  we  love  not  too  much  tliis  present  jile. 

There  are  yet  two  more  rules  to  be  superadded,  that 
respect  the  season  of  this  blessedness, — when  we  awake, — 
!.  e.  not  till  we  go  out  of  time  into  eternity,  not  till  we 
pa.ss  out  of  the  drowsy  darkness  of  our  present  state,  till 
the  night  be  over  with  us,  and  the  visorous  light  of  the 
everlasting  day  doshineupon  us.  Hence  therefore  it  will 
be  further  nece.ssarv, 

/full-  7.  That  while  the  appointed  jiroper  season  of  this 
ble.ssednes.s  is  not  yet  come,  (i.  c.  (ill  God  shall  vouchsafe 
to  translate  us  from  our  present  earthly  state,)  we  compose 
our  spirits  to  a  patient  expectation  of  it.  Upon  a  twofold 
account,  the  exercise  of  patience  is  very  requisite  in  the 


r  Epb.  I 


S  Rom.  zii.  IS. 


Chap.  XX. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


263 


present  case,  viz,  both  in  respect  of  this  very  expectation 
Itself,  and  also  in  respect  of  the  concomitant  miseries  of 
this  expecting  state.  In  ihe  former  respect,  an  absent  good 
js  the  matter  o(  out  patience;  in  the  latter,  f  resent,  and  incvm- 
benl  evil.  It  falls  more  directly  in  our  way,  to  speak  to  the 
exercise  of  paticnr.e  upon  the  former  account,  yet  as  to  the 
latter,  (though  it  be  more  collateral  as  to  our  present 
purpose,)  it  cannot  be  unseasonable  briefly  to  consider 
that  also. 

First,  therefore,  The  very  expectation  itself  of  this  bless- 
edness, renders  patience  very  requisite  to  our  present 
state.  Patience  hath  as  proper  and  necessary  an  exercise 
in  expecting  the  good  we  want  and  desire,  as  in  enduring 
the  evil  that  is  actually  upon  us.  The  direction,  (it  must 
be  remembered,)  intends  such  only  as  apprehend  and  de- 
sire this  blessedness  as  their  greatest  good,  whose  souls 
are  transported  with  earnest  longings  fully  to  enjoy  what 
they  have  foretasted.  I  am  apprehensive  enough,  that 
others  need  it  not.  There  is  no  use  of  patience  in  expect- 
ing what  we  desire  not.  But  as  to  those  who  desire  it 
most,  and  who  therefore  are  most  concerned  in  this  ad- 
vice, it  may  possibly  become  a  doubt,  how  since  there  is 
sin  in  our  present  ignorance  of  God  and  unlikeness  to 
him,  this  can  be  the  matter  of  any  patience.  We  mn.st 
therefore  know,  that  as  our  knowledge  of  God,  and  con 
formity  to  him,  are  both  our  duty  and  blessedness,  the  mat- 
ter both  of  our  endeavour  and  of  God's  vouchsafement ; 
so  our  ignorance  of  him,  .and  unlikeness  to  him,  are  both 
our  sin  and  our  misery ;  which  misery,  though  God  hath 
graciously  removed  it  in  part,  yet  also  he  continues  it  up- 
on us  in  part,  (as  our  sad  experience  tells  us,)  by  his  just 
and  wise  dispensation,  which  we  cannot  except  against. 
Now  therefore,  looking  upon  the  defect  of  our  knowledge 
of  God  and  likeness  to  him,  under  the  former  notion, 
though  we  are  to  reflect  upon  ourselves  with  great  displea- 
sure and  indignation  ;  yet  looking  on  them  in  the  latter 
notion,  we  are  to  submit  to  the  righteous  dispensation  of 
God  with  a  meek,  unrepining  patience.  By  this  patience, 
therefore,  I  mean  not  a  stupid  succumbency  under  the  re- 
maining disease  and  distemper  of  our  spirits,  in  this«our 
present  state  ;  a  senseless  indifferency  and  oscitant  cessa- 
tion from  continual  endeavours  of  further  redress;  but  a 
silent  and  submissive  Veneration  of  Divine  wisdom,  and 
justice,  and  goodness,  that  are  sweetly  complicated  in  this 
procedure  with  us,  with  a  quiet,  peaceful  expectation  of 
the  blessed  issue  of  it.  This  being  premised,  I  shall  briefly 
show, — that  we  have  need  of  patience,  and — that  we  have 
reason  for  it  in  this  present  ca5e. 

1.  That  we  have  need  of  it,  (supposing  our  souls  are  in- 
tent upon  glory,  that  we  are  in  earnest  in  this  pursuit,) 
will  appear  upon  sundry  accounts. 

First,  The  greatness  of  the  thing  we  expect.  To  be- 
hold the  face  of  God,  to  be  satisfied  with  his  likeness. 
What  serious  heart,  apprehensive  of  its  own  concerns, 
can  without  much  patience,  hold  out  under  .such  an  ex- 
pectation •?  How  do  lovers  that  expect  the  marriage-day, 
tell  the  hours,  and  chide  the  sun  that  it  makes  no  more 
haste !  But  how  can  that  sou!  contain  itself,  that  expects 
the  most  intimate  fruition  of  the  Lord  of  glory. 

Again,  consider  the  continual  representation  and  fre- 
quent inculcations  of  this  glory.  Its  vigorous,  powerful 
beams  are,  by  often  repeated  pulsations,  continually  beat- 
ing upon  such  souls  as  are  intent  towards  it.  Life  and 
immortality  are  brought  to  light  in  Ihe  Gospel;  and  they 
are  obliged  by  command  and  inclination  to  attend  its  dis'- 
coveries.  The  eye  that  's  once  smitten,  looks  again  and 
again, 'tis  not  satisfied  with  seeing;  and  every  renewed 
look  meets  with  still  fresh  rays  of  glory;  they  have  fre- 
quent foretastes  and  prelibations,  which  still  give  life  to 
new  desires.  To  lie  under  the  direct  stroke  of  the  powers 
of  the  world  to  come,  this  requires  much  patience,  to  sus- 
tain the  burden  of  such  an  expectation.  Life  itself  were 
otherwise  a  bitter  and  a  wearisome  thing.  »  And  the  want 
of  such  foretastes,  (for  alas  they  are  not  constant,)  makes 
desire  sometimes  more  restless,  and  expectation  more  bit- 
ter and  grievous. 

a  Canerem  tibi  angelica 
diilcedine  repleamur ;  nisi  v 

pamtiocie,  fota  tibi  in  terris    .  _ 

ipso  penitua  videatur.    M.  Ficin.  Bpiat. 


Moreover,  Consider  the  nature  and  spring  of  these  de- 
sires, that  work  in  heavenly  souls  towards  this  glory.  They 
are  of  a  divine  nature  and  original ;  he  that  halh  wrought 
us  to  this  self-same  thing  is  God,  2  Cor.  v.  5.  Observe  the 
tenor  of  this  proposition ;  God  is  not  the  subject  of  pre- 
dication, but  the  predicate.  The  action  is  not  predicated 
of  God,  as  it  would  in  this  form  of  words,  God  hath 
wrought  us,  &c.  but  God  is  predicated  of  this  agent,  q.  d. 
this  is  the  work  of  a  Deity ;  none  hut  God  could  be  the  au- 
thor of  such  desires.  That  a  soul  should  be  acted  towards 
glory  by  the  alone  power  of  an  almighty  hand  !  here 
needs  a  divine  patience  to  sustain  it,  and  make  it  strong 
and  able  to  endure  such  a  motion,  where  there  is  divine 
power  to  act  and  move  it  forward.  The  frame  could  not 
hold  else,  it  must  dissolve.  The  apostle,  >•  therefore,  pray- 
ing for  the  Thessaloniaiis,  that  God  would  direct  their 
hearts  into  the  love  of  himself,  (which  could  not  but  in- 
flame their  souls  with  a  desire  of  a  perfect  vision  and  en- 
joyment,) presently  adds,  and  into  the  patient  waiting  for 
of  Christ.  Where  we  cannot  by  the  way  but  reflect  upon 
the  admirable  constitution  and  equal  temper  of  the  new 
creature,  as  to  the  principles  that  are  ingredient  into  the 
composition  of  it,  fervent  desires  allayed  with  meek  sub- 
mission, mighty  love  with  strong  patience.  If  we  consi- 
der it  in  actu  signato,  or  in  its  abstract  idea,  this  is  its  tem- 
perament; and  of  these  there  is  a  gradual  participation, 
wherever  you  find  it  actually  existing.  God  hath  other- 
wise formed  a  creature  (the  prime  of  his  creatures)  so  as 
by  its  most  intrinsical  constituent  principles  to  be  a  tor- 
ment to  itself 

Lastly,  The  tiresome  nature  of  expectation  in  itself,  is- 
not  least  considerable.  It  carries  ('tis  true)  pleasure  (if  it 
be  hoping  expectation)  wiih  it;  but  not  without  a  great 
admixture  of  pain.  It  brings  a  kind  of  torture  to  the  mind, 
as  a  continued  exertion  or  stretching  forth  of  the  neck  (by 
which  it  is  expressed)  '  doth  to  the  body.  Therefore  it  is 
most  significantly  said  by  the  wise  man,  <t  Hope  deferred 
makes  the  heart  sick.  All  these,  I  say,  together  discover 
the  truth  of  what  the  aposlle  tells  us,  "  We  have  need  of 
patience,  that  when  we,  &c.  we  may  inherit  the  promise. 

2.  And  as  we  have  need  of  it,  so  we  have  also  reason 
for  it  upon  many  accounts.  It  is  no  piece  of  rigorous  se- 
verity to  be  put  upon  the  exercise  of  .some  patience,  to  be 
kept  awhile  in  a  waiting  posture  for  the  completion  of  this 
blessedness.     For, 

First,  The  thing  you  expect  is  sure.  You  have  not  to 
do  in  this  matter  with  one  who  is  inconstant,  or  likely  to 
change.  If  such  a  one  should  make  us  large  promises, 
we  should  have  some  cause  never  to  think  ourselves  se- 
cure, till  we  had  them  made  good  to  us.  But  since  we 
f  live  in  the  hope  of  eternal  life,  which  God  who  cannot 
lie,  and  who  we  °  know  is  faithful,  hath  promised,  we  may 
be  confident,  and  this  confidence  should  quiet  our  hearts. 
What  a  faithful  friend  keeps  for  ns,  we  reckon  as  safe  in 
his  hands,  as  in  our  own.  He  that  believes  makes  not 
haste.  An  impatient  haste  argues  an  unbelieving  jealou- 
sy and  distrust.  Surely,  there  is  an  end,  and  thy  expecta- 
tion will  not  be  ciU  oS. 

And  then  'tis  a  happiness  that  will  recompense  the  most 
wearLsome  expectation.  'Tweregood  sometimes  to  con- 
sider with  ourselves,  what  is  the  object  of  our  hope  1  are 
our  expectations  pitched  upon  a  valuable  good,  that  will 
be  worth  while  to  expect  ■?  So  the  Psalmist,  h  What  wait 
I  for  7  and  he  answers  himself.  My  hope  is  in  thee.  Sure 
then  that  hope  will  not  make  ashamed.  'Twere  a  con- 
founding thing  to  have  been  a  long  time  full  of  great  hopes 
that  at  last  dwindle  into  some  petite  trifle,  but  when  we 
know  beforehand  the  business  is  such  as  will  defray  itself, 
bear  its  own  charges,  who  would  not  be  contented  to 
wait  1 

Nor  wilt  the  time  of  expectation  be  long — when  I  shall 
awake — when  he  shall  appear.  Put  it  to  the  longest  term,  it 
was  said,  sixteen  hundred  years  ago,  to  be  but  a  little  while : 
three  times  over  in  theshuttingup  of  the  Bible,  he  tells  us,  I 
come  quickly.  He  seems  to  foresee  he  should  be  something- 
impatiently  expected:  and  at  last,  Surely  I  come  quickly, 

1)  2  Tliesa.  iii.  S.  el  Rom.  viii.  19. 

d  Prov.  xii.  la.  e  Heb.  x  36. 

fTit,  i.  2.    .  gHob.  X.  33. 


26-t 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XX 


f.  d.  What  will  you  not  believe  me  1  Be  patient,  saith  the 
apostle,  >  to  the  coming  of  the  Lord  ;  and  presently  he 
adds,  be  patient,  slablish  your  hearts,  for  the  coming  of 
the  Lord  draweth  nigh. 

Yea,  and  amidst  the  many  troubles  of  that  short  time  of 
expectation  many  present  comforts  are  intermixed.  Hea- 
ven is  open  to  us.  We  have  constant  liberty  of  access  to 
God.  He  di.sdains  not  our  present  converse.  We  may 
have  the  constant  pleasure  of  the  exercise  of  grace,  the 
heavenly  delights  of  meditation,  the  joy  of  the  public  so- 
lemnities of  worship,  the  commmiion  and  encouragement 
of  fellow-Christians,  the  light  of  that  countenance  where- 
of we  expect  the  eternal  vision,  the  comforts  of  the  Holy 
Ghost,  the  conlmual  prospect  of  glory  all  the  way  thither. 
What  cause  have  we  of  impatience  or  complaint  1 

Further,  Saints  of  all  ages  have  had  their  expecting 
time.  We  are  required  to  be  followers  of  them  who  through 
faith  and  patience  have  inherited  the  promises.  Our  Sa- 
viour him.self  waited  a  life's  time  for  his  glorification.  I 
have  (saith  he)  glorified  thee  on  earth  ;  I  have  finished 
the  work  thou  gavest  me  to  do!  And  now,  Father,  glori- 
fy me  with  thine  own  self,  &c. 

'  And  while  we  are  waiting,  if  it  be  not  our  fault,  our 
glory  will  be  increasing.  We  may  be  glorifying  God  in 
the  meantime,  which  is  the  end  of  our  beings :  we  need 
not  live  here  to  no  purpo.se. 

Again,  we  were  well  enough  content,  till  God  more 
clearly  revealed  that  other  state,  to  live  always  as  we  do. 
'Tis  not  now  ingenious  to  be  impatiently  querulous  about 
the  time  of  our  entering  into  it.  'Tis  his  free  vouchsafe- 
ment;  we  never  merited  such  a  thing  at  his  hands.  'Tis 
not  commendable  among  men,  to  be  over  quick  in  exact- 
ing debts  even  where  there  was  an  antecedent  right,  much 
less  where  the  right  only  shall  accrue  by  promise,  not  yet 
sueable ;  would  it  not  shame  us  to  have  God  say  to  us. 
Have  patience  with  me,  and  I  will  pay  you  ain  And  our 
former  state  should  be  often  reflected  on.  If  you  had  pro- 
mised great  things  to  a  wretch  lately  taken  off  the  dung- 
hill, and  he  is  every  day  impaliently  urging  5'ou  to  an  un- 
timely accomplishment,  would  you  not  check  his  over-bold 
haste,  by  minding  him  of  his  original  1  It  becomes  not 
base  and  low-born  pensons  to  be  transported  with  a  prepos- 
terous, over-hasty  expectation  of  high  and  great  things. 
And  if  God  k  bear  with  the  sinfulness  of  our  present  stale, 
is  it  not  rea.sonahle  we  should  bear  with  the  infelicity  of  it 
to  his  appomted  time '!  Besides  that,  we  should  much  in- 
jure ourselves  by  our  impatiency,  imbitter  our  present 
condition,  increase  our  own  burden,  dissipate  our  strength, 
retard  our  progress  towards  the  perfection  we  profess  to 
aim  at;  for  patience  must  have  its  perfect  work,  that  we 
may  be  perfect. 

And  others,  that  have  had  as  clear  apprehensions  and 
vigorous  desires  (at  least)  of  the  future  state  of  glory  as  we 
cat!  with  modesty  pretend  to,  have  yet  herein  moderated 
themselves  so,  as  to  intend  their  present  work  with  com- 
posed spirits.  Take  that  one  instance  of  the  blessed  apos- 
tle, who,  whilst  m  this  earthly  tabernacle  he  groaned, 
being  burthened,  to  be  clothed  with  glory,  and  to  have 
mortality  swallowed  up  of  life,  being  sensible  enough,  that 
during  ills  abode  or  presence  in  the  body,  he  was  absent 
from  the  Lord ;  yet  notwithstanding  the  fervour  and  vehe- 
mency  of  these  longings,  with  the  greatest  calmness  and 
resignation  imaginable,  as  to  the  termination  or  continu- 
ance of  his  present  state,  he  adds,  that  though  he  had  ra- 
ther be  absent  from  the  body,  1  to  he  present  with  the  Lord, 
it  was  yethischief  .ambition,  (as  the  word  he  uses  signifies,) 
whether  present  or  absent,  (as  if  in  comparison  of  that,  to 
he  present  or  absent  were  indifferent,  though  otherwise, 
out  of  that  comparison,  he  had  told  us,  he  would  be  absent 
rather,)  to  be  ">  accepted,  to  appear  grateful  and  well- 
pleasing  in  the  eye  of  God ;  such  that  he  might  delight 
and  take  content  in,  as  liis  cxpres^ion  imports.  As  if  he 
had  said.  Though  I  am  not  app?x'honsive  of  the  state  of 
my  ca,se,  I  know  well  I  am  kept  iiul  of  a  far  more  desira- 
ble condition,  while  I  remain  in  this  labernacle  ;  yet,  may 
I  but  please  and  appear  accepinble  in  the  sight  of  God, 
whether  I  be  sooner  dismissed  from  this  thraldom,  or  long- 
er continued  in  it,  I  contend  not.     His  burden  here,  that 


1  Jam.  V. 


I  ?Cor.  V.  a.  ftXoTifwvfti 


SO  sensibly  pressed  him,  was  not  a  present  evil  so  much  as 
an  absent  good.  He  was  not  so  burlhened  by  what  he  fel,' 
and  could  not  remove,  as  by  what  he  saw  and  could  not 
enjoy.  His  groans  accordingly  were  not  brutal,  as  those 
of  a  beast  under  a  too  heavy  load  ;  but  rational,  the  groans  of 
an  apprehensible  spirit  panting  after  an  alluring,  inviting 
glory,  which  he  had  got  the  prospect  of  but  could  not  yet 
attain.  And  hence  the  same  spiritual  rea.son  which  did 
exercise,  did  also,  at  once,  moderate  his  desires  ;  so  that, 
as  he  saw  there  was  reason  to  desire,  so  he  saw  there  was 
reason  his  desires  should  be  allayed  by  a  submissive,  inge- 
nious patience,  till  they  might  have  a  due  and  seasonable 
accomplishment.  And  that  same  temper  of  mind  we  find 
in  him,  when  he  professes  to  be  m  a  -  strait  between  two, 
having  a  desire  to  be  dissolved,  and  to  be  with  Christ, 
which  he  thought  to  be  far  better,  and  yet  apprehended 
his  longer  abode  in  the  world  to  be  needful  for  the  service 
of  the  church ;  whereupon  he  expresses  his  confidence, 
that  he  should  abide  longer,  and  therein  discovers  how 
well  contented  he  was  it  should  be  so.  Therefore,  as  in 
reference  to  this  very  expectation  itself,  there  is  great  need 
of  patience  ;  so  the  exercise  of  it  in  this  ca,se  hath  nothing 
harsh  or  unreasonable  in  it,  or  which  the  spirit  of  a  saint 
may  not  well  comport  with. 

'2.  And  for  the  exercise  of  patience  upon  the  latter  ac- 
count ;  the  concomitant  miseries  of  this  our  present  ex- 
pecting state  ;  I  need  not  insist  to  show  how  needful  it  is, 
this  being  that  which  our  own  sense  will  sufficiently  in- 
struct us  in.  We  are  not  to  expect  the  future  stateof  bless- 
edness in  a  state  of  present  ease  and  rest,  in  a  quiet,  friend- 
ly world,  in  a  calm  and  peaceful  region,  under  placid  and 
benign  influences  from  men  and  times;  hut  amidst  storms, 
and  tempests,  and  troubles  on  every  side,  under  frowns  and 
displeasure,  threats  and  dangers,  harsh  and  rough  severi- 
ties, ill  and  ungentle  usages,  flouts  and  scorns,  wrongs  and 
injurious  dealings,  wants  and  pressures  in  many  kinds. 
When  the  world  is  once  forsaken  by  us,  it  grows  angry ;  if 
we  disclaim  it,  and  avow  ourselves  not  to  be  of  it,  become 
confessed  strangers  and  pilgrims  in  it,  set  ourselves  se- 
riously and  visibly  to  mind  and  design  something  above 
and  beyond  it,  discover  ourselves  to  be  of  them  that  arc 
called  out  of  it ;  from  the  same  principle  that  it  loves  its 
owu,  it  will  hate  us;  when  once  God  calls  us  his  sons, 
the  world  will  not  know  us."  We  see  in  this  context  we 
are  discoursing  from,  what  the  Psalmist's  condition  was, 
while  as  yet  he  remained  under  this  blessed  expectation ; 
he  found  the  men  of  time,  whose  portion  was  in  this  life, 
to  be  deadly  enemies,  wicked  oppres.sors,  proud  insnlters ; 
they  were  to  him  as  greedy  lions,  as  a  blood-thirsty  sword. 
His  cries  to  be  delivered  from  them,  show  what  he 
met  with  at  their  hands,  or  thought  he  had  reason  to 
fear.  Nor  can  so  raging  enmity  and  hate  ever  cease 
to  meditate  mischiefs  and  cruelties.  The  same  principle 
still  remains  in  all  the  serpent's  brood,  and  will  still  beput- 
ting  fiirlh  it.self  in  suitable  practices,  which  cannot  but  in- 
fer to  the  contrary  seed  continual  trouble  and  raaUer  of 
complaint. 

And,  in  short,  whatever  is  here  the  matter  of  yonr  com- 
plaint, ought  to  be  the  matter  of  your  patience.  Whence 
it  cannot  be  doubted  the  matter  of  it  will  be  very  copious; 
so  as  to  require  the  ell  of  patience;  (as  the  apostle  speaks;) 
which  his  addressing  this  solemn  request  to  God  on  the 
behalf  of  these  Colossian  Christians  plainly  intimates. 
He  prays  that  Pthey  may  be  strengthened  with  all  might 
according  to  the  glorious  power  of  God  unto  all  patience, 
&c.  Patience  is  the  Christian's  .>iufleringpower,  'lis  passive 
fortitude,  an  ability  to  .sutfer :  and  so  apprehensive  ne  is  of 
their  great  need  of  a  full  and  ample  supply  of  this  power, 
that  he  prays  that  they  might  be  strenglheiied  in  this  kind 
with  might,  with  all  might :  that  they  might  be  even  al- 
mighty sufferers  ;  strengthened  with  a  might  according  and 
corresponding  to  the  glorious  powers  of  God  himself;  such 
as  might  appear  the  proper  impress  and  image  of  Divine 
power,  whereof  the  Divine  power  might  be  both  the  prin- 
ciple and  the  pattern  (for  the  patience  whereby  God  hears 
the  wrongs  dune  to  him  is  called  the  power  too;  Let  the 
reiwer  ol  the  Lord  be  great  as  thou  hast  .spoken,  saying, 
The  Lord  is  long  suflering,  forgiving,  ic.)  And  this  utU* 


Chap.  XX. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


265 


ail  patience,  where  patience  is  put  for  an  act  of  this  power, 
or  must  be  understood  of  patience  in  exercise,  actual  bear- 
ing. Nor  are  we  to  look  upon  the  expressions  of  this 
prayer  as  so  many  h)-perbolical  strains,  or  rhetorical 
schemes  of  speech.  '  He  prays  according  to  the  apprehen- 
sion he  had  of  the  necessity  of  suffering  Christians. 

And  yet  how  much  soever  the  need  is,  the  reason  is  not 
less,  'tis  a  thing  as  pos.sible  as  it  is  necessary  ;  yea,  there 
is  more  in  the  power  of  the  cause,  than  to  work  this  single 
effect,  I  mean  it  not  only  of  the  efficient  cause  mentioned 
before,  but  of  the  objective  or  final  (as  having  such  a 
superabundant  sufficiency  in  its  kind  also)  hinted  m  the 
close  of  the  following  verse.  He  doth  not  utter  vain  and 
groundless  wishes,  when  he  prays,  that  to  that  all  of  pa- 
tience they  might  add  joyfulness  too,  and  giving  of  thanks ; 
no,  the  matter  (as  if  he  had  said)  will  bear  it,  even  the 
inheritance  of  the  saints  in  light,  the  very  expectation  ob- 
jective, I  am  speaking  of  It  hath  enough  in  it  to  induce, 
not  only  patience,  but  joy,  not  a  contented  bearing  only, 
but  giving  of  thanks  too,  <>  to  him  that  hath  made  you  meet 
for  that  inheritance.  True  it  is  indeed,  that  the  very  need 
we  have  of  patience,  and  the  gain  that  would  accrue  by  it, 
is  itself  a  reason,  why  we  should  labour  to  frame  our  spi- 
rits to  it;  for  if  such  evils  must  be  undergone,  how  much 
better  is  it  to  bear  them  alone,  than  to  have  the  disease  of 
a  wounded,  impatient  spirit  to  bear  also  a-S  an  additional 
burden.  The  law  of  patience  is  certainly  a  most  indul- 
gent, merciful  law,  a  gracious  provision  (as  much  a.s  can 
be  made  by  a  law)  for  the  quiet  and  ease  of  our  spirits, 
under  the  sharpest  and  most  afflictive  sufferings.  As 
might  at  large  Ije  shown,  were  it  suitable  to  fall  into  a  dis- 
course of  patience  in  itself  considered ;  and  to  treat  of 
that  rest  and  pleasure,  that  liberty  of  spirit,  that  possession 
and  dominion  of  one's  own  soul,  which  it  carries  in  it. 
but  that  were  too  much  a  digression.  It  only  falls  directly 
here  in  our  way  to  consider,  that  as  we  have  many  griev- 
ances and  pressures  to  undergo,  while  we  are  expecting 
the  future  blessedness,  which  render  the  exercise  of  pa- 
tience very  requisite,  .so  that  there  is  enough  of  weight  and 
worth  in  that  very  expectation  {i.  e.  in  what  we  expect) 
to  outweigh  them  all,  and  to  render  the  exerci.se  thereof 
highly  reasonable  upon  that  account.  '  I  reckon  (saith 
the  apostle)  that  the  sufferings  of  this  present  time  are  not 
worthy  to  be  compared  with  the  glory  that  shall  be  reveal- 
ed in  us.  Thus  (saith  he)  I  reckon,  i.  e.  it  is  my  stated, 
settled  judgment,  not  a  sudden,  rash  thought.  When  I 
have  reasoned  the  matter  with  myself,  weighed  it  well, 
considered  the  case,  turned  it  round,  viewed  it  exactly  on 
every  side,  balanced  advantages  and  disadvantages,  pon- 
dered all  things  which  are  fit  to  come  into  consideration 
about  it,  this  is  the  result,  the  final  determination,  that 
which  I  conclude  and  judge  at  last,  (judgment  is  the  last 
product  and  issue  of  the  most  exquisite  inquiry  and  de- 
bate, the  ultimate  and  most  perfect  act  of  rea-son.)  that  the 
sufferings  of  this  now  of  time  are  of  no  \-alue  ;  things  not 
fit,  as  it  were,  to  be  mentioned  the  same  day  with  the  glory 
to  be  revealed,  &c.  It  can  therefore  be  no  hjird  lau\  no 
unreasonable  imposition,  that  shall  oblige  us  to  the  exer- 
cise of  patience,  under  such  sufferings,  in  the  expectation 
of  so  transcendent  glorj'.  For,  consider, — First,  These 
sufferings  are  but  from  men;  (for  the  sufferings  of  which 
the  apostle  here  speaks,  are  such  as  wherein  we  suffer 
together  with  Christ,  i.  e.  for  his  name  and  interest,  on 
behalf  of  the  Christian  cause;)  but  this  glory  is  from  God. 
How  disproportionable  must  the  effects  be  of  a  created 
and  increated  cause. — Again,  these  sufferings  reach  no 
further  than  the  bone  and  flesh,  (fear  not  them  that  kill 
the  body,  and  after  they  have  done  that,  can  do  no  more, 
&c.)  but  this  glory  reaches  unto  and  transforms  the  soul. 
How  little  can  a  clod  of  earth  suffer,  in  comparison  of 
what  an  immortal  spirit  may  enjoy  ! — And  further.  There 
is  much  mixmre  in  our  present  sufferings ;  the  present 
state  of  suffering  saints  is  not  a  state  of  total  misery;  there 
are,  as  it  were,  rays  of  glory  interlaced  with  their  present 
afflictions :  but  there  will  be  nothing  of  affliction  mingled 
with  their  future  glory. 

Yea,  and  (what  may  not  only  convince,  but  even  trans- 
port us  too)  these  sufferings  are  but  temporary,  nay  but 


momentary,  this  glory  eternal.  What  heart  is  big  enough 
to  comprehend  the  full  sense  of  these  words,'  Our  light 
affliction  which  is  but  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory.  How  might 
I  dwell  here  upon  every  syllable,  light  affliction,  weighty 
glory,  exceeding  u-eight,  affliction  for  a  moment,  eternal 
weight  of  glory  !  O  then,  how  unworthy  is  it  of  the  Chris- 
tian name  and  hopes,  that  we  .should  have  an  impatient 
resentment  of  this  method  God  follows  with  us,  (as  he  did 
with  our  great  Redeemer  and  Lord,)  that  we  should  suffer 
first,  and  then  enter  into  glory !  Heaven  were  a  poor  hea- 
ven, if  it  would  not  make  us  savers.  It  were  high  time 
for  us  to  give  over  the  Christian  profession,  if  we  do  not 
really  account,  that  its  reward  and  hope  do  surmount  its 
reproach  and  trouble;  or  do  think  its  cross  more  weighty 
than  its  crown.  Is  the  price  and  worth  of  eternal  glory 
fallen  1  It  hath  been  counted  worth  suffering  for.  There 
have  been  those  in  the  world  that  would  not  accept  de- 
liverance from  these  sufferings,  that  they  might  obtain  the 
better  resurrection.  Are  we  grown  wiser  1  Or  would  we 
indeed  wish  God  should  turn  the  tables,  and  assign  us 
our  good  things  here,  and  hereafter  evil  things  1  Ungrate- 
ful souls  !  How  severe  should  we  be  to  ourselves,  that 
we  should  be  so  apt  to  complain  for  what  we  should  ad- 
mire and  give  thanks!  What,  because  purer  and  more 
refined  Christianitv  in  our  time  and  in  this  part  of  the 
world,  hath  had  piiblic  favour  and  countenance,  can  we 
therefore  not  tell  how  to  frame  our  minds  to  the  thoughts 
of  sulTeringsl  Are  tribulation  and  patience  antiquated 
names,  quite  out  of  date  and  use  with  us,  and  more  un- 
grateful to  our  ears  and  hearts,  than  heaven  and  eternal 
glorj'  are  acceptable  1  And  had  we  rather  (if  we  were  m 
danger  of  suffering  on  the  Christian  account)  run  a  hazard 
as  to  the  latter,  than  adventure  on  the  former  1  Or  do  we 
think  it  impossible  we  should  ever  come  to  the  trial,  or 
be  concerned  to  busy  ourselves  with  such  thoughts  1  Is 
the  world  become  so  stable  and  so  unacquainted  with 
vicissitudes,  that  a  state  of  things  less  favourable  to  our 
profession  can  never  revolve  upon  us  1  It  were,  however, 
not  unuseful  to  put  such  a  case  bv  way  of  supposition  to 
ourselves.  For  every  sincere  Christian  is  in  affection  and 
preparation  of  his  mind  a  martyr.  He  that  loves  not 
Christ  better  than  his  own  life,  cannot  be  his  disciple.  We 
should  at  lea,st  inure  our  thoughts  more  to  a  suffering  state, 
that  we  may  thence  take  some  occasion  to  reflect  and  judge 
of  the  temper  of  our  hearts  towards  the  name  and  cause 
of  Christ.  'Tis  easv  suffering  indeed,  in  idea  and  contem- 
plation ;  biu  something  may  be  collected  from  the  obser- 
vation, how  we  can  relish  and  comport  with  such  thoughts. 
'Tis  as  training  in  order  to  fight;  which  is  done  often  upon 
a  verv  remote  supposition,  that  such  occeisions  may  possi- 
bly fall  out. 

Therefore,  What  now  do  we  think  of  it  if  our  way  into 
the  kingdom  of  God  shall  be  through  many  tribulations  1 
If,  before  we  behold  the  smiles  of  his  blessed  face,  we 
must  be  entertained  with  the  less  pleasing  .sight  of  the 
frowning  aspect  and  visage  of  an  angry  world  t  If  we 
first  bear  the  image  c;'  a  crucified  Christ,  ere  we  partake 
of  the  likeness  of  a  glorious  God  I  What,  do  we  regret 
the  thoughts  of  itl  Do  we  account  we  shall  be  ill  dealt 
with,  and  have  a  hard  bargain  of  ill  O  how  tender  are 
we  grown,  in  comparison  of  the  hardiness  and  magna- 
nimitv  of  primitive  Christians  I  We  have  not  the  patience 
to  think  of  what  they  had  the  patience  to  endure.  We 
should  not  yet  forget'ourselves,  that  such  a  thing  belongs 
to  our  profession,  even  in  this  way  to  testify  our  fidelity  to 
Christ,  and  our  value  of  the  inheritance  purchased  by  his 
blood,  if  he  call  us  thereunto.  We  must  know  it  is  a  thing 
inserted  into  the  religion  of  Christians,  and  (with  respect 
to  their  condition  in  this  world) made  an  es.sential  thereto. 
He  cannot  be  a  Christian,  that  doth  not  deny  himself  and 
take  up  the  cross.  How  oflen  when  the  active  part  of  a 
Christian's  duty  is  spoken  of,  is  the  passive  part  studiously 
and  expresslv  annexed!  Let  us  run  'with  patience  the 
race  that  is  set  before  us.  The  good  ground  brought  forth 
fruit,  "with  patience,  eternal  life  is  for  them  that  by  a 
patient  continuance  in  well-doing  seek  after  it.  Yea,  and 
hence  the  word  of  Christ  is  called  r  the  word  of  his  pa- 


26G 


THE  BLESSEDIvESS  OF  THE  RIGHTEOUS. 


CHiP.  XX. 


lience.  And  the  siylp  wherein  the  beloved  disciple  speaks 
of  himself  and  his  profession,  is  this,'  I  John,  a  companion 
in  tribulation  and  in  the  kingdom  and  patience  of  Jesus 
Christ.  Do  we  mean  to  plead  prescription  against  all 
this  1.  or  have  we  got  an  expre.ss  exemption  1  Have  we  a 
discharge  to  show,  a  manumission  from  all  the  suffering 
part  of  a  Christian's  duty  1  and  is  it  not  a  discharge  also 
from  being  Christians  as  much"!  Will  we  disavow  our- 
selves to  belong  to  that  noble  society,  of  them  thai  through 
faith  and  patience  inherit  the  promises  1  Surely  we  are 
highly  conceited  of  ourselves,  if  we  think  we  are  too  good 
to  be  numbered  among  them  of  whom  the  world  was  not 
worthy.  Or  we  design  to  ourselves  a  long  abode  here, 
while  we  so  much  value  the  world's  favour,  and  a  freedom 
from  worldly  trouble:  or  eternity  is  with  us  an  empty 
sound,  and  the  future  blessedness  of  sainLs  an  airy  thing, 
that  we  should  reckon  it  insufficient  to  counterpoise  the 
.sufferings  of  a  few  ha.sty  days  that  will  soon  have  an  end. 
'Tis  a  sad  symptom  of  the  declining  state  of  religion,  when 
the  powers  of  the  world  to  come  are  so  over-mastered  by 
the  powers  of  this  present  world,  and  objects  of  sense  so 
mucn  outweigh  those  of  faith.  And  is  not  this  appa- 
rently the  case  with  the  Christians  of  the  present  age  ■?  Do 
not  your  thoughts  run  the  same  course  with  theirs  that 
meditated  nothing  but  sitting  on  the  right  and  left  hand  of 
Christ,  in  an  earthly  dominion,  while  they  never  dreamt 
of  drinking  of  hiscup,  or  being  baptized  with  his  baptism'! 
How  many  vain  dreamers  have  we  of  golden  mountains, 
and  (I  know  not  what)  earthly  felicity  ;  whose  pretended 
prophecies  about  a  (supposed)  near  approaching  prosperity 
to  the  church  on  earth,  gain  easier  belief,  or  are  more 
savoury  and  taking,  with  too  many,  than  all  that  the  sacred 
oracles  discover  about  its  glorious  state  in  heaven  !  Hence 
are  our  shoulders  so  unfitted  to  Christ's  yoke,  (like  the  un- 
accustomed heifer,)  and  the  business  of  suffering  will  not 
enter  into  our  hearts.  Methinks  thebelief  and  expectation 
of  such  a  state  hereafter,  should  make  us  even  regardless 
of  what  we  see  or  suffer  here ;  and  render  the  good  or  evil 
things  of  time  as  indifferent  to  us.  Yet  neither  plead  I  for 
■an  absolute  stoical  apathy,  but  for  patience.  A  great  fol- 
lower of  that  sect  acknowledges,  «  "  It  is  not  a  virtue  to  bear 
what  we  feel  not,  or  have  no  sense  of  Stupidity  under 
Providence  is  not  a  Christian  temper  ;"  as  that  moralist 
says  of  the  wise  man,  "  'Tis  not  the  hardness  of  stone  or 
iron  that  is  to  be  ascribed  to  him."  But  lest  any  should 
'run  into  that  more  dangerous  mistake,  to  think,  that  by  the 
patience  we  have  been  all  this  while  persuading  to  (in  the 
expectation  of  the  blessedness  yet  to  come)  is  meant  a  love 
of  this  present  world,  and  a  complacential  adherence  of 
heart  to  the  earth  ;  (which  extreme  the  terrene  temper  of 
many  souls  may  much  incline  them  to;)  it  will  be  necessary 
upon  that  account  to  add  (in  reference  also  to  the  yet 
future  expected  season  of  this  blessedn&ss)  this  further  and 
concluding  instruction,  viz. 

8.  Rule.  That  (however  we  are  not  to  repine  at  our  being 
held  so  long  in  this  world  in  an  expecting  state,  yet)  we  let 
not  our  souls  cleave  too  close  to  their  terrestrial  stations, 
nor  be  too  much  in  love  with  the  body,  and  this  present 
low  state  of  life  on  earth.  For  evident  it  is,  that  notwith- 
standing all  the  miseries  of  this  expecting  state,  the  most 
are  yet  loth  to  leave  the  world,  and  have  hearts  sordidly 
hankering  after  present  things.  And  surely  there  is  much 
difference  between  beins  piUfnt  o(  a.n  abode  on  earth,  and 
being  fond  of  it.  Therefore  since  the  true  blessedness  of 
saint,s  consists  in  such  things  as  we  have  shown,  and  can- 
not be  enjoyed  till  we  awake,  not  within  the  compass  of 
lime  and  this  lower  world  ;  it  will  be  very  requisite  to  in- 
sist here  awhile  in  the  prosecution  of  this  last  rule.  And 
what  I  shall  say  to  it  shall  be  by  way  of — caution — and 
enforcement. 

1.  For  caution  :  that  we  misapprehend  not  that  temper 
and  disposition  of  spirit,  we  are  in  this  thing  to  endeavour 
and  aim  at.  And  it  especuiUy  concerns  us  to  be  cautious 
about  the — inducements,  and— degree,  of  that  desire  of 
leaving  this  world,  or  ccmleinpt  of  this  present  life,  which 
we  either  aspire  to,  or  allow  ourselves  in. 

First,  Inducements.     Some  are  desirous,  others  at  least 

t  Ro«  j  a  Sen.  ih  Constant,  sapientia. 

I>  JmiisI,  iv  3  c  Job\ii.  15. 

d  nmulc  iwurrasium,  more  miti  munus  cril.   0>ia. 


content,  to  quit  the  world  upon  very  insufficient,  or  indeed 
wicked  considerations. 

1.  There  are,  who  desire  it  merely  to  be  out  of  the  way 
of  present  troubles,  whereof  they  have  either  too  impatient 
a  sense,  or  an  unworthy  and  impotent  fear.  Many  times 
the  urgency  and  angui^h  of  incumbent  trouble  impresses 
such  a  sense,  and  utters  itself  in  such  language,  as  that, 
1)  Now,  O  Lord,  take  I  beseech  thee  my  life  from  me,  for 
it  is  better  for  me  to  die  than  to  live.  Or  that,  '  My  soul 
chooseth  strangling  and  death  rather  than  life :  makes 
men  long  for  death,  and  dig  for  it  as  for  hid  treasure;  re- 
joice and  be  exceeding  glad  when  they  can  find  the  grave. 

Yea,  and  the  very  fear  of  troubles  that  are  but  impend- 
ent and  threatening,  makes  some  wish  the  grave  a  sanc- 
tuary, and  renders  the  clods  of  the  valley  sweet  unto  their 
thoughts.  They  lay  possibly  .so  humoursome  and  fanciful 
stress  upon  the  mere  circumstances  of  dying,  that  they  are 
earnest  to  die  out  of  hand  to  avoid  dying  so  and  so;  as 
the  poet  would  fain  persuade  himself'i  it  was  not  deaih 
he  feared,  bid  shipwreck :  it  would  not  trouble  Ihe-n  to  die, 
but  to  die  by  a  violent  hand,  or  to  be  made  a  public  spec- 
tacle ;  they  cannot  endure  the  thoughts  of  dying  so.  Here 
is  nothing  commendable  or  worthy  ol  a  Christian  in  all 
this.  It  were  a  piece  of  Christian  bravery  to  dare  to  live 
in  such  a  ca.>ie,  even  when  there  is  a  visible  likelihood  of 
dying  a  sacrifice  in  the  midst  of  flames.  How  much  this 
glory  was  affected  in  the  earlier  days  of  Christianity  is 
sufficiently  known :  though  I  confess  there  were  excesses 
in  that  kind,  altogether  unimitable.  But  if  God  rail  a 
man  forth  to  be  his  champion  and  witness,  to  lay  down  a 
life,  in  itself  little  desirable,  in  a  truly  worthy  cause,  the 
call  of  his  providence  should  be  as  the  sound  of  the  trum- 
pet to  a  truly  martial  spirit;  it  should  fill  his  soul  with  a 
joyful  courage  and  sense  of  honour,  and  be  complied  with 
cheerfully,  with  that  apprehension  and  resentment  a  stout 
soldier  would  have  of  his  general's  putting  him  upon  some 
very  hazardous  piece  of  service,  viz.  he  would  say,  '  (as 
the  moralist  expresses  his  sense  for  him,)  My  general  hath 
not  deserved  ill  nf  me,  but  it  appears  he  judged  well.  It 
should  be  counted  all  joy  f  to  fall  into  such  trials  ;  that  is, 
when  they  become  our  lot  by  a  providential  disposition,  not 
by  a  rash  precipitation  of  ourselves.  And  as  it  is  a  wicked- 
ness inconsistent  with  Christianity,  to  be  of  that  habitual 
temper,  to  choose  to  desert  such  a  cause  for  the  saving  of 
life;  soil  is  a  weakness  very  reproachful  to  it,  to  lay  down 
one's  life  in  such  a  case  with  regret,  as  unwilling  in  this  kind 
to  glorify  him  who  laid  down  his  for  us.  AVe  are  no  more 
to  die  to  ourselves  than  to  live  to  ourselves.  Our  Lord  Jesus 
hath  purchased  to  himself  a  dominion  over  both  states,  of 
the  living  and  dead,  and  whether  ?  we  live,  we  must  live 
to  him,  or  die,  we  mu.st  die  to  him.  'Tis  the  glory  of  a 
Christian  to  live  so  much  above  the  world,  that  nothing 
in  it  may  make  him  either  fond  of  life,  or  weary  of  it. 

3.  There  arc  others  who  are  (at  least)  indifferent  and 
careless  how  soon  they  die,  out  of  either  a  worse  than 
paganish  infidelitj-,  disbelieving  the  concernments  of  an- 
other world  ;  or  'a  brutish  suipidity,  not  apprehending 
them;  or  a  gross  conceited  ignorance,  misunnerstanding 
the  terms  of  the  gospel,  and  thinking  themselves  to  be  in 
a  good  condition,  as  to  eternity,  when  the  case  is  much 
otherwise  with  them.  Take  heed  thy  willingness  to  die 
be  from  no  such  inducements,  but  a  mere  desire  of  being 
with  God,  and  of  attaining  this  perfection  and  blessedness, 
which  he  hath  engaged  thee  in  the  pursuit  and  expecta- 
tion of  And  then,  having  made  sure  it  be  right  as  to  the 
rise  and  principle. 

Be  careful  it  be  not  undue  in  point  of  degree ;  i.  e.  a 
cold  intcrinittent  velleity  is  too  little  on  the  one  hand,  and 
a  pcremptorv,  precipitant  hastiness  is  too  much  on  the 
other.  The'iniilille  and  desirable  temper  here  is  a  com- 
placential submission  to  the  Divine  will  in  that  affair, 
with  a  preponderating  inclination  on  our  part,  towards 
our  eternal  home,  if  the  Lord  see  good.  For  we  have  two 
things  to  attend  in  this  business,  and  by  which  our  spirits 
may  be  swaved  this  way  or  that,  i.  e.  the  goodness  of  the 
object  to  be  chosen,  and  the  will  of  God  which  must 
guide  and  overrule  our  choice ;  the  former  whereof  we 


e  Imperfltnr  de  r 


n  male  meruit,  sod  bcnrjHdirftvil    Sen. 


Chap.  XX. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


267 


are  permitted  to  eye  in  subordination  to  the  latter,  and  not 
otherwise.  Now  our  apprehension  of  the  desirableness  and 
intrinsic  goodness  of  the  object  ought  to  be  such,  (we  are 
infidels  else,  if  we  have  not  that  account  of  it,)  that  no- 
thing we  can  eye  under  the  notion  of  a  good  to  us,  may 
be  reckoned  so  eligible  as  that,  i;t>.  our  final  and  complete 
blessedness  in  the  other  world;  which  because  we  know 
we  cannot  enjoy  without  dying,  death  also  must  be  judged 
more  eligible  than  life,  that  is,  our  blessedness  must  be 
judged  eligible  for  itself,  and  death  as  requisite  to  make  it 
present.  So  that  the  entire  object  we  are  discoursing  of 
being  pre.sent  blessedness,  consider  it  in  comparison  with 
any  thing  else,  that  can  be  looked  upon  by  us  as  a  good 
which  we  ourselves  are  to  enjoy,  it  ought  to  be  preferred 
and  chosen  out  of  hand,  inasmuch  as  nothing  can  be  so 
great  a  present  good  to  us  as  that.  And  this  ought  to  be 
the  proper  habitual  inclination  of  our  spirits,  their  con- 
stant frame  and  bent,  as  they  respect  only  our  interest  and 
welfare.  But  considering  God's  dominion  over  us,  and 
interest  in  our  lives  and  beings,  and  that  as  well  ingenuity 
as  necessity  binds  us  to  be  subject  to  his  pleasure,  we 
should  herein  patiently  suffer  ourselves  to  be  overruled 
thereby,  and  not  so  abstractly  mind  our  own  interest  and 
contentment  in  this  matter,  as  if  we  were  altogether  our 
own,  and  had  no  Lord  over  us.  Plato,  who  abounds  in 
discourses  of  the  desirableness  of  dying,  and  of  the  blessed 
change  it  makes  with  them  that  are  good,  yet  hath  this 
apt  expression  of  the  subjection  we  ought  to  be  in  to  the 
Divine  pleasure  as  to  this  matter,  ii  •'  That  the  soul  is  in 
the  body  as  soldiers  in  a  garrison,  from  whence  they  may 
not  withdraw  themselves  without  his  order  and  direction 
who  placed  them  there:"  and  expostulates  thus,  "  If  (saith 
he)  a  slave  of  yours  should  destroy  his  own  life  without 
your  consent,  would  you  not  be  displeased ;  and  if  there 
had  been  any  place  left  for  revenge,  been  apt  enough  for 
that  too  1"  So  he  brings  in  Socrates  discoursing;  and  dis- 
covers himself  herein  to  have  had  more  light  in  this  mat- 
ter, touching  that  subordinate  interest  only  men  have  in 
their  own  lives,  and  the  unlawfulness  of  self-murder,  (as 
he  had  in  other  things  too,)  than  most  heathens  of  the 
more  refined  sect  ever  arrived  to. 

If  therefore  God  would  give  us  leave  to  die,  we  should 
upon  our  own  account  be  much  more  inclined  to  choose  it ; 
but  while  he  thinks  fit  to  have  it  deferred,  should  yield  to 
his  will  with  an  rmrepining  .submission.  Only  it  ought 
not  to  rest  at  all  on  our  part,  or  that  as  to  ourselves  we  find 
any  thing  more  grateful  to  us  in  this  world,  that  we  are 
willing  to  stay  a  day  longer  in  it.  That  for  our  own  sakes 
we  should  affect  a  continuance  here,  would  argue  a  ter- 
rene, sordid  spirit.  But  then  such  should  be  our  dutiful 
filial  love  to  the  Father  of  our  spirits,  that  in  pure  devoted- 
ness  to  his  interests,  we  would  be  content  to  dwell  (if  he 
would  have  it  so)  a  Methuselah's  age  in  an  earthly  taber- 
nacle for  his  service;  that  is,  that  we  may  help  to  pre- 
serve his  memorial  in  a  lapsed  world,  (overrun  with  athe- 
ism and  ignorance  of  its  Maker,)  and  win  him  hearts  and 
love  (to  our  uttermost)  among  his  apostate,  di.sloyal  crea- 
tures ;  and  in  our  capacities  be  helpful  to  the  encourage- 
ment of  such  as  he  continues  in  the  world  for  the  same 
purposes.  This  is  the  very  temper  the  apostle  expresses i 
when  in  that  strait.  Which  way  the  poise  of  his  own 
spirits  inclined  him,  in  the  consideration  of  his  own  inte- 
rest, and  what  was  simply  more  eligible  to  him,  he  ex- 
presses with  high  emphasis  ;  To  be  with  Christ,  sailh  he, 
is  more,  more  desirable  to  be,  (for  there  are  two  compara- 
tives in  the  Greek  text,)  and  therefore  he  professes  his  own 
desire  in  order  thereto,  to  be  dissolved ;  but  that  private  de- 
sire was  not  so  peremptory  and  absolute,  but  he  could  make 
It  yield  and  give  place  to  his  duty  towards  God  and  his 
church,  as  it  follows.  So  we  know  'tis  possible,  that  re- 
spects to  a  friend  may  o versway  a  man's  own  particular  in- 
clination ;  and  the  inclination  remain  notwithstanding,  but 
is  subdued  only ;  otherwise,  had  any  reason  or  argument 
that  did  respect  myself  persuaded  me  to  change  it,  I 
should  then  follow  hut  my  own  proper  inclination  still, 
and  so  my  friend  hath  nothing  to  thank  me  for. 

So  it  ought  to  be  with  us  here.  Our  inclination  should 
preponderate  towards  a  present  change  of  our  state ;  only 
our  dcvotedness  to  his  interest  and  pleasure,  whose  we 
b  In  Phsd.  Md.  et  Plotin.  ttcoi  ciayotyrjs,  Eiicad.  1. 


are,  should  easily  overrule  it.  This  is  the  lovely  temper 
of  a  gracious  spirit,  as  to  this  thing,  that  to  die  might  be 
our  choice,  and  to  live  in  the  meantime  submitted  to  as 
our  duty.  As  an  ingenuous  son  whom  his  father  hath  em- 
ployed abroad  in  a  foreign  country,  though  duty  did  bind 
him  cheerfully  therein  to  comply  with  his  father's  will, 
and  the  necessity  of  his  affairs;  yet,  when  his  father  shall 
signify  to  him,  that  now  he  understands  no  necessity  of  his 
longer  continuance  there,  and  therefore  he  may  if  he 
please  return,  but  he  shall  have  leave  to  follow  his  own 
inclination,  'tis  not  hard  to  conjecture,  that  the  desire  of 
seeing  a  father's  face  would  soon  determine  the  choice  of 
such  a  son  that  way.  But  how  remote  are  the  generality 
of  them  that  profess  themselves  God's  children  from  that 
pious  ingenuity !  We  have  taken  root  in  the  earth,  and 
forgotten  our  heavenly  originals  and  alliances.  We  are  as 
inhabitants  here,  not  pilgrims;  hardly  persuaded  to  enter- 
tain with  any  patience  the  thoughts  of  leaving  our  place.s 
on  earth;  which  yet,  do  we  what  we  can,  shall  shortly 
know  us  no  more.  In  short,  then,  that  vile  temper  of 
spirit,  against  which  I  professedly  bend  my.self  in  the  fol- 
lowing discourse,  is,  when  men,  not  out  of  any  sense  of 
duty  toward  God,  or  solicitude  for  their  own  souls,  but  a 
mere  sordid  love  to  the  body,  and  aflixedness  of  heart  to 
the  earth  and  terrene  things,  cannot  endure  the  thoughts 
of  dying.  And  that  which  I  persua<ie  to  is,  that  having 
the  true  prospect  of  the  future  blessedness,  before  our  eyes, 
and  our  hearts  possessed  with  the  comfortable  hope  of  at- 
taining to  it,  we  shake  off  our  earthly  inclinations,  and 
expect  with  desire  and  joy  the  time  of  our  dismission 
hence,  that  we  may  enjoy  it ;  which  is  the  design  of  what 
was  promised  in  the  next  place,  viz. 

2.  The  inforcement  of  this  instruction.  Suffer  we  there- 
fore ourselves  to  be  reasoned  with  about  this  matter  ;  and 
let  us  consider  whether  we  can  in  good  earnest  think  such 
an  aversation,  as  we  discover,  to  our  blessed  translation 
hence,  an  excusable,  a  tolerable  temper;  or  whether  it  he 
not  highly  reasonable,  that  we  should  entertain  the 
thoughts,  at  least,  with  more  content  and  patience  (if  not 
with  more  fervent  desire)  of  our  departure  hence  and  in- 
troduction into  that  other  state.  Let  me  demand  of  thee, 
dost  thou  thus  regret  the  thoughts  of  death,  as  being  un- 
willing to  die  at  all,  or  as  being  unwilling  to  die  as  yet  f 
Is  it  the  thing  itself,  or  only  the  circumstance  of  time  that 
thouexceptest  against  1  'Tislikely  thou  wilt  say  that  which 
will  seem  more  plausible,  and  so  fix  only  on  the  latter ;  and 
that  thou  wilt  not  profess  to  desire  an  eternity  on  earth, 
but  only  more  time.  Well,  let  that  for  the  present  be  sup- 
posed, as  It  is  a  more  modest,  so  to  be  a  true  account  ot 
thy  desires :  )'et  what  is  the  reason  of  this  moderation 
with  thee  herein;  and  that  thou  so  limite.st  thyself?  Is  it 
that  thou  believest  the  blessedness  of  the  other  state  will 
prove  better  than  any  thing  thou  canst  enjoy  here  ;  and 
that  thou  art  not  willing  eternally  to  be  deprived  oH  But 
dost  thou  not  think  it  is  now  better  also  "!  And  what  canst 
thou  pretend,  why  what  is  now  the  best  and  most  desirable 
good,  should  not  be  now  chosen  and  desired  out  of  hand  % 
Or  is  it  that  thou  thinkest  it  unbecomes  thee  to  cross  the 
supreme  will  of  him  that  made  thee,  who  hath  determined, 
that  all  men  once  shall  die  1  And  then,  how  knowest  thou 
but  he  hath  also  determined  concerning  thee  that  thou  shaft 
die  the  next  day  or  hourl  and  it  is  only  a  present  willing- 
ness to  die,  in  subordination  to  the  Divine  wifl,  or  upon 
supposition  of  it,  thou  art  per.^uaded  to.  AVhy,  art  thou 
not  afraid,  lest  thy  present  unwillingness  should  cross  his 
present  will  1  Dost  thou  not  think  that  sovereign  power 
is  as  sufficient  to  determine  of  the  circumstance,  as  the 
thing  itself?  And  art  thou  not  ashamed  to  pretend  an 
agreement  with  God  about  the  thing  itself,  and  yet  differ 
with  him  about  a  circumstance  1  Shall  that  be  a  ground  of 
quarrel  between  him  and  thee"? 

But  while  thou  only  professest  that  more  modest  desire 
of  more  time  in  the  world,  what  security  canst  thou  give, 
that  when  that  desire  hath  been  lil.ierally  gratified,  it  shall 
be  at  length  laid  down,  and  tumuUuate  no  more  1  What 
bounds  wilt  thou  fix  to  it,  which  thou  darest  undertake  it 
shall  not  pass  1  Art  thou  sure,  when  thou  shall  have  lain 
at  the  world's  breast  ten  or  twenty  years  longer,  thou  wilt 
then  imagine  thyself  to  have  drawn  it  dry  ;  or  that  then 
iPhil.u 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


Chap.  XX. 


thou  shall  begin  to  nanseate  the  world  and  wish  for  heaven'! 
Or  hast  thou  xiot  reason  from  thy  former  experience  to 
suspect,  ihat  the  longer  thou  dwellest  on  earth,  the  more 
terrene  thou  wilt  grow ;  and  that  if  thou  be  indisposed  to 
leave  it  this  day  or  year,  thou  wilt  be  more  so  the  ne.xt ; 
and  so  thy  desire  become  boundless  and  infinite,  which  is 
to  desire  tobe  here  always,  the  thing  which  thou  seemedst 
so  unwilling  to  own  '!  And  if  that  prove  at  last  the  true 
state  of  thy  ca.se,  art  tliou  then  a  Christian,  or  art  thou  a 
man,  that  thou  harbourest  in  thy  breast  so  irreligious  and 
■irrational,  yea,  so  sordid  a  wish  1  What !  wish  eternally 
to  be  atlixed  to  a  clod  of  earth  3  Is  that  at  length  become 
thy  God  t  Or  wilt  thou  say,  he  is  thy  God  wliom  thou 
never  desirest  to  enjoy  1  Or,  that  thou  ha.st  already  enough 
of  him,  but  not  of  the  world,  and  yet  that  he  is  thy  God  t 
Or  wouldst  thou  overturn  the  laws  of  nature,  and  subvert 
the  most  sacred  divine  constitutions,  abortive  the  designs 
of  eternal  wisdom  and  love,  evacuate  and  nullify  the  great 
achievements  of  thy  merciful  and  mighty  Redeemer,  only 
to  gratify  a  sensual,  brutish  humour  1  But  evident  it  is, 
thou  dost  only  in  vain  disquiet  thyself,  thou  canst  not  dis- 
turb the  settled  order  of  things.  Eternal  laws  are  not  re- 
pealable  by  a  fond  wish.  Tlioa  settcst  that  dreadful  thing, 
deat/i,  at  nothing  the  further  distance,  by  thine  abhorrency 
of  it.  It  will  overtake  thee  whether  thou  wilt  or  no ;  and 
raethinks  thine  own  reason  should  instruct  thee  to  attemper 
and  form  thyself  to  what  thou  canst  not  avoid,  and  possess 
thee  with  such  thoughts  and  desires  as  those  of  that  dis- 
creet pagan. k  "  Lead  me,  O  God,  (saith  he,)  whither  thou 
wilt,  and  I  will  follow  thee  willingly  ;  but  if  I  be  rebel- 
lious and  refuse,  I  shall  follow  thee  notwithstanding," 
What  we  cannot  decline,  'lis  better  to  bear  willingly,  than 
with  a  regret,  that  shall  be  both  vain  and  afflictive. 

And  what  hast  thou  hitherto  met  with  in  the  world,  that 
should  so  highly  endear  it  to  thee  ^  E.xamine  and  search 
more  narrowly  into  thy  earthly  comforts  ;  what  is  there  in 
them  to  make  them  self-desirable,  or  to  be  so  for  their  own 
.sakes  1  What  is  it  to  have  thy  flesh  indulged  and  pleased  1 
to  have  thy  sense  gratified  1  thy  fancy  tickled  1  What  so 
great  good,  worthy  of  an  immortal,  reasonable  spirit,  canst 
thou  find  in  meats  and  drinks,  in  full  barns  and  cofl'ers,  in 
vulgar  fame  and  applause,  that  should  render  these  things 
desirable  for  themselves  1  And  if  there  were  any  real  fe- 
licity in  the.se  things  for  the  present,  whilst  thou  art  per- 
mitted to  enjoy  them,  yet  dost  thou  not  know,  that  what 
thou  enjoyest  to-day  thou  mayst  lose  to-morrow,  and  that 
such  other  unthought-of  evils  may  befall  thee,  as  may  in- 
fuse a  bitterness  into  all  thou  enjoyest,  which  causes  im- 
mediately the  enjoyment  to  cease,  while  the  things  them- 
selves remain,  and  will  be  equal  to  a  total  loss  of  all  1 
And  thus,  as  the  moralist  i  ingeniously  speaks,  "  thou  wilt 
continually  need  another  happiness  to  defend  the  former, 
and  new  wishes  must  still  be  made  on  the  behalf  of  those 
which  have  already  succeeded."  But  canst  thou  indeed 
think  it  worth  the  while  that  the  Maker  of  the  universe 
should  create  a  soul,  and  send  it  down  into  the  world  on 
purpose  to  superintend  these  trivial  affairs,  lokeep  alive  a 
silly  piece  of  well-figured  earth  while  it  eats  and  drinks, 
to  move  it  to  and  fro  in  chase  of  shadows,  to  hold  it  up 
while  others  bow  the  knee  and  do  it  homage,  if  it  had  not 
some  higher  work  to  mind  in  reference  to  another  state "! 
Art  thou  contented  to  live  long  in  the  world  to  such  pur- 
poses 1  What  low  worthless  spirit  is  this,  that  had  rather 
be  so  employed  than  in  the  visions  of  his  Maker's  face  ; 
that  chooses  thus  to  entertain  itself  on  earth,  rather  than 
partake  the  effusions  of  Divine  glory  above  ;  Ihat  had 
rather  creep  with  worms  than  soar  with  angels ;  associate 
with  brutes  than  with  the  spirits  of  just  men  made  perfect  3 
Who  can  solve  the  phenomenon,  or  give  a  rational  account 
why  there  shouhl  oe  such  a  creature  as  man  upon  the 
earth,  abstracting  from  the  hopes  of  another  world?  Who 
can  think  it  the  effect  of  an  infinite  wisdom  ;  or  account 
il  a  more  worthy  design,  than  the  representing  of  such  a 
scene  of  actions  and  affairs  by  puppets  on  a  stage  1  For 
mv  pan,  upon  the  strictest  inquiry,  I  .see  nothing  in  the 
life  of  man  upon  earth,  that  should  render  it,  for  itself, 
more  the  matter  of  a  rational  election  (.supposing  the  free 
option  given  him  in  the  first  moment  of  his  being)  than 
presently  again  to  cease  to  be  the  next  moment, 
k  Epirtt;!.  I  Sen.  do  Brvv.  Vi(. 


Yea,  and  is  there  not  enough  obvious  in  every  man's  ex- 
perience, to  incline  him  rather  to  the  contraiy  choice  ;  and 
supposing  a  luture  blessedness  in  another  world,  to  make 
him  passionately  desirous  (with  submission  to  the  Divine 
pleasure)  of  a  speedy  dismi.ssion  into  it  1  Do  not  the  bur- 
dens that  press  us  in  this  earthly  tabernacle  teach  our  very 
sense,  and  urge  oppres.sed  natures  into  involuntary  groans, 
while  as  yet  our  consideration  doth  not  intervene?  And 
if  we  do  consider,  is  not  every  thought  a  sting,  making  a 
much  de«per  impression  than  what  only  touchelh  our  flesh 
and  bones  1  Who  can  reflect  upon  his  present  state  and 
not  presently  be  in  pangs?  The  troubles  that  follow  hu- 
manity are  many  and  great,  those  that  follow  Christianity 
more  numerous  and  grievous.  The  sickness,  pains,  losses, 
disappointments,  and  what.>oever  afflictions  that  are,  in  the 
apostle's  language,"'  human,  or  common  to  men,  (as  are 
all  the  external  sufltrings  of  Christians,  in  nature  and 
kind,  though  they  are  liable  to  them  upon  an  account  pe- 
culiar to  themselves,  which  there  the  apostle  intimates,) 
are  none  of  our  greatest  evils  ;  yet  even  upon  the  account 
of  them,  have  we  any  reason  to  be  so  much  in  love  with  so 
unkind  a  world  !  Is  it  not  strange,  our  very  bridewell 
should  be  such  a  heaven  to  us  ?  But  these  things  are  little 
considerable  in  comparison  of  the  more  spiritual  grievances 
of  Christians,  as  such  ;  that  is,  those  that  afflict  our  souls 
while  we  are  (under  the  conduct  of  Christ)  designing  for 
a  blessed  eternity;  if  we  indeed  make  that  our  business, 
and  do  seriously  intend  our  spirits  in  order  thereto.  The 
darkness  of  our  beclouded  minds ;  the  glimmering  ineffec- 
tual apprehension  we  have  of  the  most  important  things; 
the  inconsistency  of  our  shattered  thoughts,  when  we  would 
apply  them  to  spiritual  objects  ;  the  great  difficulty  of 
working  off  an  ill  frame  of  heart,  and  the  no  less  difficulty 
of  retaining  a  good;  our  being  so  frequently  tossed  as  be- 
tween heaven  and  hell ;  when  we  sometimes  think  our- 
selves to  have  even  attained  and  hope  to  descend  no  more, 
and  all  on  a  sudden  plunged  in  the  ditch,  so  as  that  our 
own  clothes  might  abhor  us ;  fall  so  low  into  an  earthly 
temper,  that  we  can  like  nothing  heavenly  or  divine,  and 
because  we  cannot,  are  enforced  justly  most  of  all  to  dislike 
ourselves  1  are  these  things  little  with  us?  How  can  we 
forbear  to  cry  out  of  the  depths,  to  the  Father  of  our  spirits, 
that  he  woulil  pity  and  relieve  his  own  offspring!  Yea,  are 
we  not  weary  of  our  crying;  and  yet  more  wear)-  of  hold- 
ing in  ?  How  do  repelled  temptations  return  again,  and 
vanquished  corruptions  recover  .strength  !  We  know  noi 
when  our  work  is  done.  We  are  miserable  that  we  need 
to  be  always  watching,  and  more  miserable  that  we  cannot 
watch,  but  are  so  often  surprised  and  overcome  of  evil. 
We  say  .sometime.?  with  ourselves,  we  will  seek  relief  in 
retirement,  but  we  cannot  retire  from  ourselves;  or  in 
converse  with  godly  friends,  but  they  sometimes  prove 
snares  to  us  and  we  to  them,  or  we  hear  but  our  own  mise- 
ries repeated  in  their  complaints.  Would  we  pray  ?  How 
faint  is  the  breath  we  utter!  How  long  is  it  ere  we  can 
get  our  souls  possessed  with  any  becoming  apprehensions 
of  God,  or  lively  sense  of  our  own  concernments?  Would 
we  meditate?  We  sometimes  go  about  to  compose  our 
thoughts,  but  we  may  as  well  assay  to  hold  the  winds  in 
our  fist.  If  we  venture  forth  into  the  world,  how  do  our 
sen.ses  betray  us  ?  how  are  we  mocked  with  their  impos- 
tures ?  Their  nearer  objects  become  with  us  the  only  real- 
ities, and  eternal  things  are  all  vanished  into  airy  shadows. 
Rea-son  and  faith  are  laid  asleep,  and  our  sense  dictates  to 
us  what  we  are  to  believe  and  do,  as  if  it  were  our  only 
guide  and  lord.  And  what,  are  we  not  yet  weary  ?  Is  it 
reassonable  to  continue  in  this  state  of  our  own  choice?  Is 
misery  be(;ome  so  natural  to  us,  so  much  our  element,  that 
we  cannot  affect  to  live  out  of  it  ?  Is  the  darkness  and 
dirt  of  a  dungeon  more  grateful  to  us  than  a  free  open  air 
and  ,sun  ?  Is  this  flesh  of  ours  so  lovely  a  thing,  that  we 
had  rather  suffer  so  many  deaths  in  it,  than  one  in  putting 
it  off  and  mortality  with  it  ?  While  we  carry  it  about  us, 
our  souls  impart  a'kindof  life  to  it,  and  it  gives  them  death 
in  exchange.  Why  do  we  not  crj'  out  more  feelingly,"  O 
wretched  man  that  I  am,  who  shall  deliver  me  from  this 
body  of  death  ?"  Is  it  not  grievous  to  us  to  have  so  cum- 
bersome a  yoke-fellow,  to  be  tied  (as  Mezentius  is  said  to 
have  done)  the  living  and  the  dead  together.  Do  we  not 
m  1  Cor.  I.  13. 


Chap.  XX. 


THE  BLESSEDNESS  OF  THE  RIGHTEOUS. 


S69 


find  the  distempers  of  our  spirits  are  mostly  from  these 
bodies  we  are  so  in  love  with,  either  as  the  proper  springs 
or  as  the  occasion  of  them  1  From  what  cause  is  our 
drowsy  sloth,  our  eager  passions,  our  aversion  to  spiritual 
objects,  but  from  this  impure  flesh  ;  or  what  else  is  the 
subject  about  which  our  vexatious  cares,  or  torturing  fears, 
our  bitter  griefs,  are  taken  up  day  by  day  1 

And  why  do  we  not  consider,  that  'tis  only  our  love  to  it 
that  gives  strength  and  vigour  to  the  most  of  our  tempta- 
tions, as  wherein  it  is  most  immediately  concerned,  and 
which  makes  them  so  often  victorious,  and  thence  to  be- 
come our  after-afflictions  !  He  that  hath  learned  to  mortify 
the  inordmate  love  of  the  body, will  he  make  it  the  business 
of  his  life  to  purvey  for  it  1  'Will  he  offer  violence  to  his 
own  soul,  to  secure  it  from  violence  1  Will  he  comply  with 
men's  lusts  and  humours  for  its  advantage  and  accommo- 
dation ;  or  yield  himself  to  the  tyranny  of  his  own  avarice 
for  its  future,  or  of  his  more  sensual  lusts  for  its  present, 
content  ■?  Will  it  not  rather  be  pleasing  to  him,  that  his 
outward  man  be  exposed  to  perish,  while  his  inward  man 
is  renewed  day  by  day  1  He  to  whom  the  thoughts  are 
grateful  of  laying  it  down,  will  not  (though  he  neglect  not 
duty  towards  it)  spend  his  days  m  its  continual  service, 
and  make  his  soul  a  hell  by  a  continual  provision  for  the 
flesh  and  the  lusts  of  it.  That  is  cruel  love  that  shall  en- 
slave a  man,  and  subject  him  to  so  vile  and  ignoble  a  ser- 
vitude. And  it  discovers  a  sordid  temper  to  be  so  imposed 
upon.  How  low  are  our  spirits  sunk,  that  we  disdain  not 
so  base  a  vassalage !  God  and  nature  hath  obliged  us  to 
live  in  bodies  for  a  time,  but  they  have  not  obliged  us  to 
measure  ourselves  by  them,  to  confine  our  desires  and  de- 
signs to  their  compass,  to  look  no  further  than  their  con- 
cernments, to  entertain  no  previous  joys  in  the  hope  ol 
being  one  day  delivered  from  them.  No  such  hard  law  is 
laid  upon  us.  But  how  apt  are  we  to  become  herein  a 
most  oppressive  law  to  curselves;  and  not  only  to  lodge 
in  filthy  earthen  cottages,  but  to  love  them  and  confine 
ourselves  to  them,  loth  so  much  as  to  peep  out.  'Tis  the 
apt  expression  of  a  ■>  philosopher,  upbraiding  that  base, 
low  temper,  Tke  degenerous  soul,  (saith  he,)  buried  in  the 
body,  is  as  a  slothful  creeping  thing,  that  loves  its  hole  and 
is  loth  to  come  forth. 

And  methinks,  if  we  have  no  love  for  our  better  and  more 
noble  self,  we  should  not  be  altogether  unapprehensive  of 
an  obligation  upon  us,  to  express  a  dutiful  love  to  the  Au- 
thor of  our  beings.  Doth  it  consist  with  the  lovew'e  owe  to 
him,  to  desire  always  to  lurk  in  the  dark,  and  never  come 
into  his  blessed  presence  f  Is  that  our  love,  that  we  never 
care  to  come  nigh  him  1  Do  we  not  know, "  that  while  we 
are  present  in  the  body,  we  are  absent  from  the  Lord  1 
Should  we  not  therefore  be  willing  rather  to  be  present 
with  the  Lord,  and  absent  from  the  body?  Should  we 
not  put  on  a  confidence,  a  holy  fortitude,  (as  'lis  there 
expressed,  we  are  confident,  or  of  good  courage,  and 
thence,  willing,  &c.)that  might  carry  us  through  the  grave 
to  him.  As  is  the  brave  speech  of  that  last-mentioned 
philosopher,  God  will  call  thee  ere  long,  expect,  his  call,  p 
Old  age  will  come  upon  thee,  and  shoio  thee  the  way 
thither  ;  and  death,  which  he  tjtat  is  possessed  with  a  base 
fear,  laments  and  dreads  as  it  draws  on,  but  he  that  is  a 
lover  of  God  expects  it  with  joy,  and  with  courage  meets  it 
when  it  comes.  Is  our  love  to  God  so  faint  and  weak,  that 
it  dares  not  encounter  death,  nor  venture  upon  the  imagin- 
ary terrors  of  the  grave,  to  go  to  him  1  How  unsuitable  is 
this  to  the  character  which  is  given  i  of  a  saint's  love  ! 
And  how  expressly  are  we  told, "that  he  who  loves  his  life 
better  than  Christ,  or  that  even  hates  it  not  for  his  sake, 
(as  certainly  he  cannot  be  said  to  do,  that  is  not  willing  to 
part  with  it  to  enjoy  him,)  cannot  be  his  disciple  !  If  our 
love  to  God  be  not  supreme  'tis  none,  or  not  such  as  can 
denominate  us  lovers  of  him;  and  will  we  pretend  to  be 
so,  when  we  love  a  putrid  flesh  and  this  base  earth  better 
than  him  '>  And  have  we  not  professedly,  as  a  fruit  of  our 
avowed  love  to  him,  surrendered  ourselves  1  Are  we  not 
his  devoted  ones'!  Will  we  be  his,  and  yet  our  own  I 
or  pretend  ourselves  dedicated  to  his  holy  pleasure,  and 
■will  yet  be  at  our  own  dispose,  and  so  dispose  of  our- 

n  H  <5f  i^t\r]  ^jjuxn  KaTopfjpvyfitvrj  iv   af^fiart,  ws  epntrov  v(jjQes  eis 
ipuiXcov,  (ptXci  rail  ipniXcoti,  &c.    Ma.T.  Tyi.  Diss.  41. 
oiCot.  V.  e,  3.  p  ^tXoi  oivficrai,  &II.   It«n.  Diss.  1. 


selves  too,  as  that  we  maybe  most  ungrateful  to  him,  and 
most  incapable  of  converse  with  him  ?  How  doth  this 
love  of  a  perishing  life  and  of  a  little  animated  clay  stop 
all  the  effusions  of  the  love  of  God,  su.spend  its  sweet 
and  pleasant  fruits,  which  should  be  always  exertinsr 
themselves  towards  him  !  Where  is  their  love,  obedi- 
ence, joy,  and  praise,  who  are  through  the  fear  of  death 
all  their  lives  subject  to  bondage,  and  kept  under  a  con- 
tinual dismal  expectation  of  an  unavoidable  dissolution  f 
But  must  the  great  God  lose  his  due  acknowledgments 
because  we  will  not  understand  wherein  hedeals  well  with 
US'?  Is  his  mercy  therefore  no  mercy?  As  w-e  cannot 
nullify  his  truth  by  our  unbelief,  so  nor  his  goodness  by 
our  disesteem.  But  yet  consider,  doth  it  not  better  become 
thee  to  be  grateful  than  repine  that  God  will  one  day  un- 
bind thy  soul  and  .set  thee  free,  knock  oft"  thy  fetters  and 
deliver  thee  out  of  the  house  of  thy  bondage ;  couldst  thou 
upon  deliberate  thoughts  judge  it  tolerable,  should  he  doom 
thee  to  this  earth  for  ever  ?  He  hath  however  judged  other- 
wise, (as  the  pagan  emperor  and  philosopher  excellently 
speaks,')  who  is  the  author  both  of  the  first  composition  of 
thy  present  being  and  now  of  the  dissolution  of  it ;  thou 
wert  the  canse  of  neither,  therefore  depart  and  be  thankful, 
for  he  that  dismisselh  thee  dealeth  kindly  with  thee.  If  yet 
thou  understandest  it  not,  yet  remember,  it  is  thy  Father 
that  disposes  thus  of  thee.  How  unworthy  is  it  to  dis- 
trust his  love  ;  what  child  would  be  afraid  to  compose  it- 
self to  sleep  in  the  parent's  bosom '?  It  expresses  nothing 
of  the  duty  and  ingenuity,  but  much  of  the  frowardness 
and  folly,  of  a  child  :  they  sometimes  cry  vehemently  in 
the  undressing  ;  but  should  their  cries  be  regarded  by  the 
most  indulgent  parent  ?  or  are  they  fit  to  be  imitated  by  ns  1 

We  have  no  excuse  for  this  our  frowardness.  The 
blessed  God  hath  told  us  his  gracious  purposes  concerning 
us,  and  we  are  capable  of  understanding  him.  What  if 
he  had  totally  hidden  from  us  our  future  state  1  and  that 
we  knew  nothing,  but  of  going  into  an  eternal,  silent  dark- 
ness? the  authority  of  a  Creator  ought  to  have  awed  us 
into  a  silent  submission.  But  when  we  are  told  of  such 
a  glory,  that  'tis  but  drawing  aside  the  fleshly  veil  and  we 
presently  behold  it,  methinks  the  blessed  hour  should  be 
expected  not  with  patience  only,  but  with  ravishing  joy. 
Did  we  hear  of  a  country  in  this  world,  where  we  might 
live  in  continual  felicity,  without  toil,  or  sickness,  or  grief, 
or  fear,  who  would  not  wish  to  be  there,  though  the  pas- 
sage were  troublesome  ■?  Have  we  not  heard  enough  of 
heaven  to  allure  us  thither?  Or  is  the  eternal  truth  ot 
suspected  credit  with  us!  Are  God's  own  reports  of  the 
future  glor)'  unworthy  our  belief  or  regard  ■?  How  many, 
upon  the  credit  of  his  word,  are  gone  already  triumphantly 
into  glory !  •  that  only  by  seeing  the  promises  afar  ofl^,  were 
persuaded  of  them,  and  embraced  them;  and  never  after 
owned  themselves  under  any  other  notion  than  of  pilgrims 
on  earth,  longing  to  be  at  home  in  their  most  desirable, 
heavenly  country.  We  are  not  the  first  that  are  to  open 
heaven  ;  the  main  body  of  saints  is  already  there ;  'tis,  in 
comparison  of  their  number,  but  a  scattering  remnant  that 
are  now  alive  upon  the  earth.  How  should  we  long  to  be 
associated  to  that  glorious  assembly !  Methinks  we  should 
much  more  regret  our  being  lelt  behind. 

But  if  we  should  desire  still  to  be  so,  why  may  not  all 
others  as  well  as  we,  and  as  much  expect  to  be  gratified  as 
we"?  And  then  we  should  agree  in  desiring,  that  our  Re- 
deemer's triumph  might  be  deferred,  that  his  body  might 
yet  remain  incomplete,  that  he  might  still  be  debarred  of 
the  long  expected  fruit  of  the  travail  of  his  soul,  that  the 
name  of  God  might  be  still  subjected  to  the  blasphemy 
and  reproach  of  an  atheistical  world,  who  have  all  along 
said  with  deri.sion.  Where  is  the  promise  of  his  coming  1 
Would  we  have  all  his  designs  to  be  still  unfinished,  and 
so  mighty  wheels  stand  still  for  us,  while  we  sport  ourselves 
in  the  dust  of  the  earth,  and  indulge  our  sensual  inclina- 
tion, which  sure  this  bold  desire  must  argue  to  be  very 
predominant  in  us;  and  take  heed  it  argue  not  its  habitual 
prevalency.  At  least,  if  it  discover  not  our  present  sen- 
suality, it  discovers  our  former  sloth  and  idleness.  It  may 
be,  we  may  excuse  our  averseness  to  die  by  our  unpre- 


n6t  lAewf  oi  a-rro\v 


iXfWf. 


270 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  XX. 


pareilness,  i.e.  one  fault  with  another;  though  that  be  be- 
sides the  case  I  am  speaking  of.  What  then  have  we 
been  doing  all  this  while  1  What!  werethe  aflairs  of  thy 
soul  not  tliought  of  till  now  '!  Take  then  thy  reproof  from 
a  heathen,  that  it  may  convince  thee  the  more :  "  No  one 
(saith  he)  '  divides  away  his  money  from  himself,  but  yet 
men  divide  away  their  very  life. — But  doth  it  not  shame 
thee  (he  after  adds)  to  reserve  only  the  relics  of  thy  life 
to  thyself,  and  to  devote  that  time  only  to  a  good  mind 
which  thou  canst  employ  upon  no  other  thing  ;  How  late 
is  it  to  begin  to  live  when  we  should  make  an  end;  and 
defer  all  good  thoughts  to  such  an  age  as  possibly  few  do 
ever  reach  to.  The  truth  is  (as  he  speaks)  we  have  not 
little  time,  but  we  lose  much,  we  have  time  enough  were 
it  well  employed,  therefore  we  cannot  say  we  receive  a 
short  life,  but  we  make  it  so,  we  are  not  indigent  of  time, 
but  prodigal :  what  a  pretty  contradiction  is  it  to  complain 
of  the  shortness  of  time,  and  yet  do  what  we  can  to  pre- 
cipitate its  course  ;  to  hasten  it  by  that  we  call  pastime  ! 
If  it  have  been  so  with  thee,  art  thou  to  be  trusted  with 
more  time  1"  But  as  thy  case  is,  I  cannot  wonder  that 
the  thoughts  of  death  be  most  unwelcome  to  thee; who 
art  thou  that  thou  shouldst  desire  the  day  of  the  Lord  1  I 
can  only  say  to  thee,  hasten  thy  preparation,  have  recourse 
to  rule  .second,  and  third,  and  accordingly  guide- thyself 
till  thou  find  thy  spirit  inade  more  suitable  to  this  blessed- 
ness; that  it  become  savoury  and  grateful  to  thy  soul,  and 
thy  heart  be  set  upon  it.  Hence  thou  mayst  be  reconciled 
to  the  grave,  and  the  thoughts  of  death  may  cease  to  be  a 
terror  to  thee. 

And  when  thou  art  attained  so  far,  consider  thy  great 
advantage  in  being  willing  and  desirous  to  die  upon  this 
further  account,  That  thy  desire  shall  now  be  pitched  upon 
a  thing  so  certain.  Thine  other  desires  have  met  with 
many  a  disappointment.  Thou  hast  set  thy  heart  upon 
other  things,  and  they  have  deceived  thy  most  earnest, 
thirsty  expectations.  Death  will  not  do  so.  Thou  wilt 
now  have  one  certain  hope  ;  onethingin  reference  whereto 
thou  mayst  say,  "  I  am  sure."  Wait  awhile,  this  peaceful 
sleep  will  shortly  seize  thy  body  and  awaken  thy  soul.  It 
will  calmly  period  all  thy  troubles,  and  bring  thee  to  a 
blessed  rest.  But  now,  if  only  the  mere  terror  and  gloom- 
iness of  dying  trouble  thy  thoughts,  this  of  all  olhei  seems 
the  most  inconsiderable  pretence  against  a  willing  surren- 
der of  ourselves  to  neath.  Reason  hath  overcome  it,  natu- 
ral courage,  yea,  some  men's  atheism;  shall  not  faith  1 
Are  we  not  ashamed  to  consider,  what  confidence  and  de- 
sire of  death  some  heathens  have  expressed'!  Some  that 
have  had  no  pre-apprehension  or  belief  of  another  state, 
(though  there  were  very  few  of  them,)  and  so  no  hope  of  a 
consequent  blessedness  to  relieve  them,  have  yet  thought  it 
unreasonable  to  disgust  the  thoughts  of  death.  What 
wouldst  thou  think  if  thou  hadst  nothing  but  the  sophisms 
of  such  to  oppose  to  all  thy  dismal  thoughts  1  I  have  met 
with  one  "  arguing  thus,  "'  Death,  which  is  accounted  the 
most  dreadful  of  all  evils,  is  nothing  to  us,  (saith  he,)  be- 
cause while  we  are  in  being  death  is  not  yet  present,  and 
when  death  is  present  we  are  not  in  being  ;  so  that  it  neither 
concerns  us,  as  living,  nor  dead;  for  while  we  are  alive,  it 
hath  not  touched  us,  when  we  are  dead  we  are  not. — 
Moreover  (saith  he)  the  exquisite  knowledge  of  this,  that 
death  belongs  not  to  us,  makes  us  enjoy  this  mortal  life 
with  ciimfori;  not  by  adding  any  thing  to  our  uncertain 
time,  but  by  taking  away  the  desire  of  immortality."  Shall 
they  comlort  themselves  upon  so  wretched  a  ground,  with 
a  little  sophistry,  and  the  hope  of  extinguishing  all  desire 
of  immortality  ■  and  shall  not  we,  by  cherishing  this  ble.s.s- 
ed  hope  of  enjoving  shortly  an  immortal  glory  1 

Others  of  them  have  spoken  magnificently  of  a  certain 
contempt  of  this  bodily  life,  and  a  not  only  not  fearing 
but  desiring  to  die,  upon  a  fixed  apprehension  of  the  dis- 
tinct and  purer  and  immortal  nature  of  the  soul,  and  the 
preconceived  hope  of  a  consequent  felicity.  I  shall  set 
down  .some  of  their  words,  added  to  what  have  been  occa- 
sionally mentioned,  (amongst  that  plentiful  variety  where- 

t  Sen  "  Flpicunis  in  Gnasend.  S)!!!. 

X  Plato  in  Pliodono;  from  whom  I  itdjoin  wtiat  do  them  that  unomtand 
it)  is  moru  nlugant  in  his  own  laneuaBe :  oi'  iilis  in'"<":riivvTa  //rAAuirn 
avodaycioQai  ovic  ap  ^iXoffo^oj  aWa  ri(  ipiXocuijiaTOS.    Ibid.    AypH'iv 

yPorphynus.    Plotinus  Ennoad.  vii.  lib.  6.  whom,  thoush  s  juit  admirer  of 


with  one  mignt  fin  a  volume,)  purposely  to  shame  the 
more  terrene  temper  of  many  Christians. 

"  The  soul  (saith  one  of  them  «)  is  an  invisible  thing, 
and  is  going  into  another  place,  suitable  to  itself,  that  is 
noble,  and  pure,  and  invisible,  even  into  hades,  indeed,  to 
the  good  and  wise  God,  whither  also  my  soul  shall  sliortly 
go,  if  he  see  good.  But  this  (he  saith  in  what  follows)  be- 
longs only  to  such  a  soul  as  goes  out  of  the  body  pure, 
that  draws  nothing  corporeal  along  with  it,  did  nut  will- 
ingly communicate  with  the  body  in  life,  but  did  even  fly 
from  it,  and  gather  up  itself  into  itself,  always  meditating 
this  one  thing.  A  .soul  so  alfected,  shall  it  not  go  to  some- 
thing like  itself,  divine,  (and  what  is  divine,  is  immortal 
and  wise,)  whither  when  it  comes,  it  becomes  blessed,  free 
from  ewor,  ignorance,  fears,  and  wild  or  enormous  loves, 
and  all  other  evils  incident  to  men." 

y  One  writing  the  life  of  that  rare  person  Plotinus,  says. 
That  he  seemed  as  if  he  were  in  some  sort  ashamed  that 
he  was  in  the  body ;  which,  (however  it  would  less  become 
a  Christian,  yet,)  in  one  that  knew  nothing  of  an  incarnate 
Redeemer,  it  discovered  a  refined,  noble  spirit.  The  same 
person  speaks  almost  the  language  of  the  apostle,  concern- 
ing his  being  wrapt  up  into  the  third  heaven,  and  tells  of 
such  an  alienation  of  the  soul  from  the  body :  "  That 
when  once  it  finds  God  (whom  he  had  before  been  speak- 
ing of  under  the  name  of  the  ro  xaXor,  or  Ike  beauty)  shi- 
ning in  upon  it,  it  now  no  longer  feels  its  body,  or  takes 
notice  of  its  being  in  the  body,  but  even  forgets  its  own 
being,  that  it  is  a  man,  or  a  living  creature,  or  any  thing 
else  whatsoever,  for  it  is  not  at  lei.sure  to  mind  any  thing 
else,  nor  doth  it  desire  to  be:  yea, and  having  sought  him 
out,  he  immediately  meets  it  presenting  itself  to  him.  It 
only  views  him  instead  of  itself, — and  would  not  now 
change  its  state  for  any  thing,  not  if  one  could  give  it  the 
whole  heaven  in  exchange." 

"And  elsewhere  discussing,  whether  life  in  the  body  be 
good  and  desirable,  yea  or  no,  he  concludes  it  to  be  good, 
not  as  it  is  a  union  of  the  soul  and  body,  but  as  it  may 
have  that  virtue  annexed  to  it,  by  which  what  is  really  evil 
may  be  kept  ofl".  But  yet,  that  death  is  a  greater  good  : 
that  life  in  the  body  is  in  itself  evil ;  but  the  soul  is  by  vir- 
tue stated  in  goodness;  not  as  enlivening  the  body  with 
which  it  is  compounded,  but  as  it  severs  and  sejoms  itself 
from  it ;  meaning  so,  as  to  have  as  little  communion  as 
possibly  it  can  with  it."  To  which  purpose  is  the  expres- 
sion of  another:  "  Th  t  the  soul  of  a  happy  man  so  col- 
lects and  gathers  up  itself  out  from  the  body  while  it  is 
yet  contained  in  it ; — and  that  it  was  possessed  of  that  for- 
titude, as  not  to  dread  its  departure  from  it."' 

Another  gives  this  character  of  a  good  man :  "  That  as 
he  lived  in  simplicity,  tranquillity,  purity,  not  being  of- 
fended at  any  that  they  believed  him  not  to  live  so;  he 
also  comes  to  the  end  of  his  life,  pure,  quiet,  and"  easy  to 
be  dissolved,  disposing  himself  without  any  constraint  to 
his  lot."  Another  is  brought  in  speaking  thus  :i>  "If  God 
should  grant  me  to  become  a  child  again,  to  send  forth 
my  renewed  infant  cries  from  my  cradle,  and  having  even 
run  out  my  race,  to  begin  it  again,  I  should  most  earnestly 
refuse  it;  for  what  profit  hath  this  life 7  and  how  much 
toil  I  Yet  I  do  not  repent  that  I  have  lived,  because  I  hope 
that  I  have  not  lived  in  vain.  And  now  I  go  out  of  this 
life,  not  as  out  of  mv  dwelling-house,  but  my  inn.  O 
blessed  day  !  when  1  shall  enter  into  that  council  and  a.s- 
sembly  of  souls,  and  depart  from  this  rude  and  disorderly 
null  and  crew,"  &c. 

I  shall  add  nnother,  (of  a  not  much  unlike  strain'  and 
rank,  as  cillier  being  not  an  open,  or  no  constant  friend  to 
Christianity,)  that  discoursing  who  is  the  heir  of  divine 
things,  saitfi,  "  He  cannot  be,  who  is  in  love  with  this;  ani- 
mal, sensitive  life  ;  but  only  that  purest  mind  that  is  in- 
spired from  above,  that  partakes  of  a  heavenly  and  divine 
portion,  that  only  despises  the  body,"&c.  with  much  more 
of  like  import. 

Yea,  so  have  some  been  transported  with  the  desire  of 
immortality,  that  (being  wholly  ignorant  of  the  sin  of  self- 

him.  would  fain  have  mon  wokonio  have  l)Con  a  Clirislian.  ticraiuf  lie  writM 
miiehaBuinst  tlie  iscudo-Olirislian  gnostics,  nothing  agairal  Chiuliiuuly,  J«l 
it  appeara  not  liei'vcr  made  profession  of  iL    Eniiead.  i.  Lb.  7. 

z  Murin,  Procliis, 

a  Ei'Xvros.    M.  Aur.  Ant. 

b  Calo  in  Ciwtvno  du  Sonoct.  cPhllo  JudBiis. 


Ohap.  XX. 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


■271 


murder)  they  could  not  forbear  doing  violence  on  them- 
selves. Among  the  Indians,<i  two  thousand  years  ago, 
■were  a  sort  of  wise  men,  as  they  were  called,  that  held  it 
a  reproach  to  die  of  age,  or  a  disease,  and  were  wont  to 
burn  themselves  alive,  thinking  the  flames  were  polluted 
if  they  came  amidst  them  dead.  The  story  of  'Cleom- 
brotus  is  famous,  who  hearing  Plato  discourse  of  the  im- 
mortality of  the  soul,  by  the  sea-side,  leaped  from  him  into 
the  sea,  that  he  might  presently  be  in  that  state.  And  'tis 
storied,  that  fNero  refused  to  put  Apollonius  to  death, 
though  he  were  very  much  incensed  against  him,  only 
upon  the  apprehensions  he  had  that  he  was  very  desirous 
to  die,  because  he  would  not  so  far  gratify  him. 

I  only  make  this  improvement  of  all  this : — Christian 
principles  and  rules  do  neither  hurry  nor  misguide  men, 
but  the  end  (as  we  have  it  revealed)  should  much  more 
powerfully  and  constantly  attract  us.  Nothing  is  more 
unsuitable  to  Christianity  our  way,  nor  to  that  blessedness 
the  end  of  it,  than  a  terrene  spirit.  They  have  nothing  of 
the  true  light  and  impress  of  the  gospel  now,  nor  are  they 
ever  like  to  attain  the  vision  of  the  blessed  face  of  God, 
and  the  impress  of  his  likeness  hereafter,  that  desire  it  not 
above  all  things,  and  are  not  willing  to  quit  all  things  else  for 
it.  And  is  it  not  a  just  exprobation  of  our  earthlincss  and 
carnality,  if  mere  philosophers  and  pagans  should  give 
better  proof  than  we  of  a  spirit  erected  above  the  world, 
and  alienated  from  what  is  temporary  and  terrene  1  Shall 
their  Gentilism  outvie  our  Christianity "!  Methinks  a  gene- 
rous indignation  of  this  reproach  should  inflame  our  souls, 
and  contribute  somewhat  to  the  refining  of  them  to  a  bet- 
ter and  more  spiritual  temper. 

Now,  therefore,  O  all  you  that  name  yourselves  by  that 
worthy  name  of  Christians,  that  profess  the  religion  taught 
by  l.im  that  was  not  of  the  earth,  earthly,  but  the  Lord 
from  heaven ;  you  that  are  partakers  of  the  heavenly  call- 
ing, consider  the  great  Apostle  and  High  Priest  of  your 
profession,  who  only  took  our  flesh  that  we  might  partake 
of  his  Spirit,  bore  our  earthly,  that  we  might  bear  his 
heavenly  image,  descended  that  he  might  cause  us  to  as- 
cend. Seriously  bethink  yourselves  of  the  scope  and  end 
of  his  apostleship  and  priesthood.  He  was  sent  out  from 
God  to  invite  and  conduct  you  to  him,  to  bring  you  into 
the  communion  of  his  glory  and  blessedness.  He  came 
upon  a  message  and  treaty  of  peace  :  to  discover  his 
Father's  love  and  win  yours:  to  let  you  know  how  kind 
thoughts  the  God  of  love  had  conceived  to  you-wards; 
and  that,  however  you  had  hated  him  withoiU  cause,  and 
were  bent  to  do  so  without  end,  he  was  not  so  affected  to- 
wards you :  to  settle  a  friendship,  and  to  admit  you  to 
the  participation  of  his  glory.  Yea,  he  came  to  give  an 
instance,  and  exemplify  to  the  world,  in  his  own  person, 
how  much  of  heaven  lie  could  make  to  dwell  in  mortal 
flesh ;  how  possible  he  could  render  it  to  live  in  this  world 
as  unrelated  to  it;  how  gloriously  the  divine  life  could 
triumph  over  all  the  infirmities  of  frail  humanity.  And  so 
leave  men  a  certain  proof  and  pledge  to  what  perfections 
human  nature  should  be  improved  by  his  grace  and  Spirit, 
in  all  them  that  should  resign  themselves  to  his  conduct, 
and  follow  his  steps;  that  heaven  and  earth  were  not  so 
far  asimder  but  he  knew  how  to  settle  a  commerce  and  in- 
tercourse between  them ;  that  a  heavenly  life  was  possible 
to  be  transacted  here,  and  certain  to  be  gloriously  rewarded 
and  perfected  hereafter. 

And  having  testified  these  things,  he  seals  the  testi- 
mony, and  opens  the  way  for  the  accomplishment  of  all 
by  his  death.  Your  heavenly  Apostle  becomes  a  Priest 
and  a  Sacrifice  at  once ;  that  no  doubt  might  remain 
among  men  of  his  sincerity,  in  what,  even  dying,  l^e 
ceased  not  to  profess  and  avow.  And  that  by  his  own 
propitiatory  blood  a  mutual  reconciliation  might  be 
wrought  between  God  and  you;  that  your  hearts  might 
be  won  to  him,  and  possessed  with  an  ingenuous  shame 
of  your  ever  having  been  his  enemies.  And  that  his  dis- 
jrfeasure  might  ever  cease  towards  you,  and  be  turned  into 
everlasting  friendship  and  love:  that  eternal  redemption 
being  obtained,  heaven  might  be  opened  to  you,  and  you 
finally  be  received  to  the  glory  of  God;  your  hearts  being 
bent  thitherward,  and  made  willing  to  run  through  what- 


:  ilictLia.  Pliiloalr.  i 


Tuscul. 
it.  Apol|.  TyiMel. 


soever  difficulties  of  life  or  death  to  attain  it.  Do  not 
think  that  Christ  came  into  the  world  and  died  to  procure 
the  pardon  of  your  sins,  and  so  translate  you  to  heaven 
while  your  hearts  should  still  remain  cleaving  to  the  earth. 
He  came  and  returned  to  prepare  a  way  for  you  ;  and  then 
call,  not  drag  you  thither  :  that  by  his  precepts,  and  pro- 
mises, and  example,  and  Spirit,  he  might  form  and  fashion 
your  souls  to  lliat  glorious  state;  and  make  you  willing  tc 
abandon  all  things  for  it.  And  lo!  now  the  God  of  all 
grace  is  calling  you  by  Jesus  Christ  unto  his  eternal 
glory.  Direct  then  your  eyes  and  hearts  to  that  mark,  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus.  'Tis 
ignominious,  by  the  common  suffrage  of  the  civilized 
world,  not  to  intend  the  proper  business  of  our  calling. 
'Tis  your  calling  to  forsake  this  world  and  mind  the  other ; 
make  haste  then  to  quit  yourselves  of  your  entanglements, 
of  all  earthly  dispositions  and  affections.  Learn  to  live  in 
this  world  as  those  that  are  not  of  it,  that  expect  every  day, 
and  wish  to  leave  it,  whose  hearts  are  gone  already. 

'Tis  dreadful  to  die  with  pain  and  regret;  to  be  forced 
out  of  the  body;  to  die  a  violent  death,  and  go  away  with 
an  unwilling  reluctant  heart.  The  wicked  is  driven  away 
in  his  wickedness.  Fain  he  would  stay  longer,  but  can- 
not. He  hath  not  power  over  the  spirit,  to  retain  the  .spirit, 
nor  hath  he  power  in  death.  He  must  awav  whether  he 
will  or  no.  And  indeed  much  against  his  will.  So  it 
cannot  but  be,  where  there  is  not  a  previous  knowledge 
and  love  of  a  better  state,  where  the  soul  understands  it 
not,  and  is  not  efl>"ctually  attempered  and  framed  to  it. 

O  get  then  the  lovely  image  of  the  future  glory  into 
your  minds.  Keep  it  ever  before  your  eyes.  Make  it 
familiar  to  your  thoughts.  Imprint  daily  there  these 
words,  I  shall  behold  thy  face,  1  shall  be  satisfied  with 
thy  likeness.  And  see  that  your  .souls  be  enriched  with 
that  righteousness,  have  inwrought  into  them  that  holy 
rectitude,  that  may  dispose  them  lo  that  blessed  state. 
Then  will  you  die  with  your  own  consent,  and  go  away, 
not  driven,  but  allured  and  drawn.  You  will  go,  as  the 
redeemed  of  the  Lord,  with  everlasting  joy  upon  their 
heads  ;  as  those  that  know  whither  you  go,  even  to  a  state 
infinitely  worthy  of  your  desires  and  choice,  and  where 
'tis  best  for  you  to  be.  You  will  part  with  your  souls, 
not  by  a  forcible  separation,  but  by  a  joyful  surrender  and 
resignation.  They  will  dislodge  from  this  earthly  taber- 
nacle, rather  as  putting  it  off' than  having  it  rent  and  torn 
away.  Loosen  yourselves  from  this  body  by  degrees,  as 
we  do  any  thing  we  would  remove  from  a  place  where  it 
sticks  fast.  Gather  up  your  spirits  into  themselves.  Teach 
them  to  look  upon  themselves  as  a  distinct  thing.  Inure 
them  to  the  thoughts  of  a  dissolution.  Be  continually  as 
taking  leave.  Cross  and  disprove  a  common  maxim, 
and  let  your  hearts,  which  they  use  to  say  are  wont  to  die 
last,  die  first.  Prevent  death,  and  be  mortified  towards 
every  earthly  thing  beforehand,  that  death  may  have  no- 
thing to  kill  but  your  body;  and  that  you  may  not  die  a 
double  death  in  one  hour,  and  suffer  the  death  of  your 
body  and  of  your  love  to  it  both  at  once.  Much  less  that 
this  should  survive  to  your  greater,  and  even  incurable, 
misery.  Shake  off  your  bands  and  fetters,  the  terrene 
affections  that  so  closely  confine  you  to  the  house  of  your 
bondage.  And  lift  up  your  heads  in  expeclalion  oi'  the 
approaching  jubilee,  the  day  of  your  redemption  ;  when 
you  are  to  go  out  free,  and  enter  into  the  glorious  liberty 
of  the  sons  of  God  ;  when  you  shall  serve,  and  groan,  and 
complain  no  longer.  Let  it  be  your  continual  song,  and 
the  matter  of  your  daily  praise,  that  the  time  of  your  happy 
deliverance  is  hastening  on;  that  ere  long  you  shall  be 
absent  from  the  body,  and  present  with  the  Lord.  That 
he  hath  not  doomed  you  to  an  everlasting  imprisonment 
within  those  close  and  clayey  walls,  wherein  )-ou  have 
been  so  long  shut  up  from  the  beholding  of  his  sight  and 
glory.  In  Ihe  thoughts  of  this,  while  the  outward  man 
is  sensibly  perishing,  let  the  inward  revive  and  be  renewed 
day  by  day.  "  What  prisoner  would  be  sorry  to  see  the 
walls  of  his  prison-house  (so  a  heathen  speakss)  moulder- 
ing down,  and  the  hopes  arriving  to  him  of  being  delivered 
out  of  that  darkness  that  had  buried  him,  of  recovering  his 
liberty,  and  enjoying  the  free  air  and  light.    What  cham- 

c  Max.  TsT  Uisaert.  41. 


272 


THE  BLESSEDNESS  OP  THE  RIGHTEOUS. 


Chap.  XX. 


pion  inured  to  hardship,  would  stick  to  throw  off  rotten 
rags,  and  rather  expose  a  naked,  placid,  free  body,  to  naked , 
placid,  free  air  1  The  truly  generous  soul  (so  he  a  little 
above)  never  leaves  the  body  against  its  will."  Rejoice 
that  it  is  the  gracious  pleasure  of  thy  good  God,  thou 
shalt  not  always  inhabit  a  dungeon,  nor  lie  amidst  so  im- 
pure and  disconsolate  darkness ;  that  he  will  shortly  ex- 


change thy  filthy  garments  for  those  of  salvation  and  praise. 
The  end  approaches.  As  you  turn  over  these  leaves,  so 
are  your  days  turned  over.  And  as  you  are  now  arrived 
to  the  end  of  this  book,  God  will  shortly  write  yEnis  to  the 
book  of  your  life  on  earth,  and  show  70U  your  name.s 
written  in  heaven,  in  the  book  of  that  life  which  shall 
never  end. 


THE 


VANITY    OF    THIS     MORTAL    LIFE; 

OR, 

OF  MAN,  CONSIDERED  IN  HIS  PRESENT  MORTAL  STATE. 


TO  THE  DESERVEDLY  HONOURED 

JOHN  UPTON,  OF   LUPTON,  ESQ,. 

WITH  THE  MANY  SURVIVING  BRANCHES  THAT  FORMERLY  SPRUNG  OUT  OF  THAT  RELIGIOUS  FAMILY,  AND  THE  WORTHY 
CONSORTS  OF  ANY  OK  THEM. 

Since  it  is  the  lot  of  the  following  pages  to  be  exposed  to  public  view,  there  is  somewhat  of  justice  in  it,  to  yourselves 
or  me,  that  the  world  do  also  know  wherein  divers  of  you  have  contributed  thereto;  that  if  anything  redound  hence 
to  public  advantage,  it  may  be  understood  to  be  owing  in  part  to  you ;  or  if  it  shall  be  reckoned  a  useless  trouble,  in 
this  way  to  represent  things  so  obvious  to  common  notice,  and  whereof  so  much  is  already  said,  all  the  blame  to  the 
publication  be  not  imputed  (as  it  doth  not  belong)  to  me  only.  But  I  must  here  crave  your  excuse,  that,  on  this  ac- 
count, I  give  you  a  narrative  of  what  (for  the  most  part)  you  already  know,  and  may  possibly  not  delight  to  remem- 
ber ;  both  because  it  is  now  become  convenient  that  others  should  know  it  too,  and  not  necessary  to  be  put  into  a  dis- 
tinct preface;  and  because  to  yourselves  the  review  of  those  less  pleasing  passages  may  be  attended  with  a  fruit  which 
may  be  some  recompense  for  their  want  of  pleasure. 

Therefore  give  the  reader  leave  to  take  notice,  and  let  it  not  be  grievous  to  you  that  I  remind  you,  that  after  this 
Jour  near  relation*  (whose  death  gave  the  occasion  of  the  ensuing  meditations)  had  from  his  youth  lived  between 
twenty  and  thirty  years  of  his  age  in  Spain,  your  joint  importunity  had  at  length  obtained  from  him  a  promise  of  re- 
turning; whereof,  when  you  were  in  somewhat  a  near  expectation,  a  sudden  disease  in  so  few  days  landed  him  in 
another  world,  that  the  first  notice  you  had  of  his  death  or  sickness,  was  by  the  arrival  of  that  vessel  (clad  in  mourn- 
ing attire)  which,  according  to  his  own  desire  in  his  sickness,  brought  over  the  deserted  body  to  its  native  place  of 
Lupton;  that  thence  it  might  find  a  grave,  where  it  first  received  a  soul ;  and  obtain  a  mansion  in  the  earth,  where 
first  It  became  one  to  a  reasonable  spirit,  A  little  before  this  time,  the  desire  of  an  interview  among  yourselves  (which 
the  distance  of  your  habitations  permitted  not  to  be  frequent)  had  induced  divers  of  you  to  appoint  a  meeting  at  some 
middle  place,  whereby  the  trouble  of  a  long  journey  might  be  conveniently  shared  among  you.  But,  be<'ore  thai 
agreed  resolution  could  have  its  accomplishment,  this  sad  and  most  unexpected  event  intervening,  altered  the  place, 
the  occasion,  and  design  of  your  meeting;  but  efi'ected  the  thing  itself,  and  brought  together  no  less  than  twenty,  the 
brothers  and  sisters  of  the  deceased,  or  their  consorts,  besides  his  many  nephews  and  nieces  and  other  relations,  to  the 
mournful  solemnity  of  the  interment.  Within  the  time  of  our  being  together  upon  this  sad  account,  this  passage  of 
the  Psalmist  here  insisted  on,  came  into  discourse  among  us;  being  introduced  by  an  occasion,  which  (though  then, 
it  may  be  unknown  to  the  most  of  you)  was  somewhat  rare,  and  not  unworthy  observation  ;  viz.  that  one  of  your- 
selves having  been  some  time  before  surprised  with  an  unusual  sadness,  joined  with  an  expectation  of  ill  tidings, 
upon  no  kno^iTi  cause,  had  so  urgent  an  inculcation  of  these  words,  as  not  to  be  able  to  forbear  the  revolving  them 
much  of  the  former  part  of  that  day,  in  the  latter  part  whereof  the  first  notice  was  brought  to  that  place  of  this  so 
near  a  relation's  decease. 

Certain  months  after,  some  of  you  with  whom  I  was  then  conversant  in  London,  importuned  me  to  have  somewhat 
from  me  in  writing  upon  that  subject.  Whereto  I  at  length  agreed,  with  a  cautionary  request,  that  it  might  not  come 
into  many  hands,  but  might  remain  (as  the  occasion  was)  among  yourselves.  Nor  will  1  deny  it  to  have  been  some 
inducement  to  me  to  apply  mv  thoughts  to  that  theme,  that  it  had  been  so  suggested  as  was  said.  For  such  presages  and 
abodings,  as  that  above  mentioned,  may  reasonably  be  thought  to  owe  themselves  to  some  more  steady  and  univer- 
sal principle  than  casualty  or  the  parly's  own  imagination  :  by  whose  more  noble  recommendation  (that  such  a  gloomy 
premonition  might  carry  with  it  not  what  should  only  afflict,  but  also  instruct  and  teach)  this  subject  did  seem  otfereil 
to  our  meditation.  Accordingly,  therefore,  after  my  return  to  the  place  of  my  abode,  I  hastily  drew  up  the  substance 
of  the  following  discourse  ;  which,  a  year  ago,  I  transmitted  into  their  hands  who  desired  it  from  me,  without  reserving 
to  myself  any  copy.  Hereby  it  became  difficult  to  me  presently  to  comply  (besides  divers  consideraiions  I  might  have 
against  the  thing  itself)  with  that  joint  request  of  some  of  you,  (in  a  letter,  which  my  removal  into  another  kingdom 
occasioned  to  come  long  after  to  my  hands,)  that  I  would  consent  these  papers  might  be  made  public.  For  as  I  have 
reason  to  be  conscious  to  myself  of  disadvantages  enough  to  discourage  any  undertaking  of  that  kind ;  so  I  am  more 

*  Mr.  Anthony  Upton,  the  son  of  John  Upton,  of  Lupton,  Esq, 


274  THE  EPISTLE  DEDICATORY. 

especially  sensible,  that  so  cursory  and  superficial  a  management  of  a  subject  so  important,  (though  iis  private  occasion 
and  design  at  first  might  render  it  excusable  to  those  lew  friends  for  whom  it  was  meant,)  cannot  but  be  liable  to  the 
hard  censure  (not  lo  say  contempt)  of  many  whom  discourses  of  this  kind  should  more  designedly  serve.  And  ihere- 
fore,  though  my  willingness  to  be  serviceable  in  keeping  alive  the  apprehension  and  e.\peclaiion  of  another  state,  my 
value  of  your  judgments  who  conceive  what  is  here  done  may  be  useful  thereto,  and  my  peculiar  respects  to  your- 
selves, Ihe  members  and  appendants  of  a  family  lo  which  (besides  .some  relation)  I  have  many  obligations  and  endear- 
ments, do  prevail  with  me  not  wholly  to  deny;  yet  pardon  me  that  I  have  suspended  my  consent  to  this  publication, 
till  I  should  have  a  copy  transmitted  to  me  from  .some  of  you,  for  my  necessary  view  of  so  hasty  a  production,  that  I 
might  not  ofl'er  to  the  view  of  the  world,  what,  after  I  had  penned  it,  had  scarce  pasised  my  own.  And  now,  after  so 
long  an  expectation,  those  papers  are  but  this  Ijist  week  come  to  my  hands :  I  here  return  ihem  with  little  or  no  ahe- 
ration  ;  save,  that  what  did  more  directly  concern  the  occasion,  towards  the  close,  is  transferred  hither;  but  with  the 
addition  of  almost  all  the  directive  part  of  the  use:  which  I  submit  together  to  your  pleasure  and  dispose. 

And  I  shall  now  take  the  liberty  to  add,  my  design  in  consenting  to  this  request  of  yours  (and  I  hope  the  same  of 
you  in  making  it)  is  not  to  erect  a  monument  to  the  memory  of  the  deceased,  (which  how  little  doth  it  signify  !)  nor  to 
spread  the  fame  of  your  family;  (though  the  visible  blessing  of  God  upon  it,  in  the  fruitfulness,  piety,  and  mutual  love, 
wherein  it  hath  flourished  for  some  generations,  do  challenge  observation,  both  as  to  those  branches  of  it  which  grow 
in  their  own  more  natural  soil,  and  tho.se,  as  I  have  now  occasion  to  take  further  notice,  that  I  find  to  have  been  trans- 
planted into  another  country;)  but  that  such  intowho.se  hands  this  little  treatise  shall  fall,  maybe  induced  to  consider 
the  true  end  of  their  beings;  to  examine  and  discuss  the  matter  more  thoroughly  with  themselves,  what  it  may  or  can 
be  supposed  such  a  sort  of  creatures  was  made  and  placed  on  this  earth  for:  that  when  they  shall  have  rea.soned  them- 
selves into  a  settled  apprehension  of  the  worthy  and  important  ends  they  are  capable  of  attaining,  and  are  visibly  de- 
signed to,  they  may  be  seized  with  a  noble  di.sdain  of  living  beneath  themselves  and  the  bounty  of  their  Creator. 

It  is  obvious  lo  common  observation,  how  flagrant  and  intense  a  zeal  men  are  often  want  lo  express  for  their  per- 
sonal reputation,  the  honour  of  their  families,  yea,  or  for  the  glory  of  their  nation  :  but  how  few  are  acted  by  that 
more  laudable  and  enlarged  zeal  for  Ihe  dignity  of  mankind  !  How  few  are  they  that  resent  the  common  and  rile 
depre.ssion  of  their  own  species  !  Or  that,  while  in  things  of  lightest  consideration  they  strive  with  emulous  endeavour, 
that  they  and  their  relatives  may  excel  other  men,  do  reckon  it  a  reproach  if  in  matters  of  the  greatest  consequence 
they  and  all  men  should  not  excel  bea-sts!  How  few  that  are  not  contented  to  confine  their  utmost  designs  and  ex- 
pectations within  the  same  narrow  limits  !  through  a  mean  and  inglorious  self-despiciency  confessing  in  themselves 
(to  the  truth's  and  their  own  wrong)  an  incapacity  of  greater  things  ;  and  with  most  injurious  falsehood,  proclaiming 
the  same  of  all  mankind  besides. 

If  he  that  amid.st  the  hazards  of  a  dubious  war  betrays  the  interest  and  honour  of  his  coimtry  be  justly  infamous, 
and  thought  worthy  severest  punishments  ;  I  see  not  why  a  debauched  sensualist,  that  lives  as  if  he  were  created  only 
to  indulge  his  appetite;  that  so  vilifies  the  notion  of  man,  as  if  he  were  made  but  to  eat,  and  drink,  and  sport,  to 
please  only  his  sense  and  fancy ;  that  in  this  lime  and  state  of  conflict  between  the  powers  of  this  present  world,  and 
those  of  the  world  to  come,  quits  his  parly,  bids  open  defiance  to  humanity,  abjures  the  noble  principle  and  ends,  for- 
sakes the  laws  and  society  of  all  that  are  worthy  to  be  esteemed  men,  abandons  the  common  and  rational  hope  of 
mankind  concerning  a  future  immortality,  and  herds  himself  among  brute  creatures ;  I  say,  I  see  not  why  such  a 
one  should  not  be  scorned  and  abhorred  as  a  traitor  to  the  whole  race  and  nation  of  reasonable  creatures  a,s  a  fugitive 
from  the  tents,  and  deserter  of  the  common  interest  of  men  ;  and  that  both  for  the  vileness  of  his  practice,  and  the 
danger  of  his  example. 

And  who,  that  hath  open  eyes,  beholds  not  the  dreadful  instances  and  increase  of  this  defection  1  When  it  hath 
prevailed  to  that  degree  already,  that  in  civilized,  yea,  in  Christian  countries,  (as  they  yet  affect  lo  be  called,)  the 
practice  is  become  fashionable  and  in  credit,  which  can  square  with  no  other  principle  than  the  disbelief  of  a  luture 
state,  as  if  it  were  but  a  mere  poetic  or  (at  best)  a  political  fiction.  And  as  if  so  impudent  infidelity  would  prelend 
not  to  a  connivaiKie  only  but  a  sanction,  'tis  reckoned  an  odd  and  uncouth  thing  for  a  man  lo  live  a.s  if  he  thought 
otherwise ;  and  a  great  presumption  to  seem  to  dissent  from  the  profane  infidel  crew.  As  if  the  matter  were  already 
formally  determined  in  the  behalf  of  irreligion,  and  the  doctrine  of  the  life  lo  come  had  been  clearly  condemned  in 
open  council  as  a  detestable  heresy.  For  what  tenet  was  ever  more  exploded  and  hooted  at,  than  that  practice  is 
which  alone  agrees  with  this  1  Or  what  series  or  course  of  repeated  villanies  can  ever  be  more  ignominious  than  (in 
vulgar  estimate)  a  course  of  life  so  transacted  as  doth  become  Ihe  expectation  of  a  blessed  immortality  1  And  what, 
after  so  much  written  and  .spoken  by  persons  of  all  times  and  religions  lor  the  immortality  of  the  human  soul,  and  so 
common  an  acknowledgment  thereof  by  pagans,  Mahomedans,  Jews,  and  Christians,  is  man  now  at  la.st  condemned 
and  doomed  to  a  perpetual  death,  as  it  were,  by  the  consent  and  suffrage  even  of  men  ;  and  that  too  without  trial  or 
hearing  ;  and  not  by  the  reason  of  men,  bul  their  lu.sts  only  1  As  if  (with  a  loud  and  violent  cry)  they  would  a.s,sas- 
sinate  and  stifle  this  belief  and  hope,  but  not  judge  it.  And  shall  the  matter  be  thus  given  up  as  hopeless;  and  Ihe 
victory  be  yielded  to  prosperous  wickedness,  and  a  too  successful  conspiracy  of  vile  miscreants  against  both  their 
Maker  and  their  own  stock  and  race? 

One  would  think  whosoever  have  remaining  in  them  any  conscience  of  obligation  and  duty  lo  the  common  Parent 
and  Author  of  our  beings,  and  remembrance  of  our  divine  original,  any  breathings  of  our  ancient  hope,  any  sense  of 
human  honour,  any  resentments  of  ,so  vile  an  indignity  to  the  nature  of"  man.  any  spark  of  a  just  and  generous  indig- 
nation for  .so  opprobrious  a  contumely  to  their  own  kind  and  order  in  Ihe  creation,  should  oppose  themselves  with  an 
heroic  vigor  lo  this  treacherous  and  unnatural  combination.  And  let  us  (my  worthy  friends)  be  provoked,  in  our 
several  capacities,  to  do  our  parts  herein  ;  and,  at  least,  .so  to  live  and  converse  in  this  world,  thai  the  course  and  tenor 
of  our  lives  mav  import  an  open  a.sserting  of  our  hopes  in  another  ;  and  may  let  men  see  we  are  not  ashamed  lo  own 
the  belief  of  a  life  lo  come.  Let  us  by  a  patient  continuance  in  well-doing  (how  low  designs  .soever  others  content 
themselves  to  pursue)  .seek  honour,  slory,  and  immortality  lo  ourselves;  and  by  our  avowed,  warrantable  ambition 
in  this  pursuit,  justify  our  great  and  bountiful  Creator,  who  hath  made  us  not  in  vain,  but  for  so  high  and  great 
things;  and  glorify  our  blessed  Redeemer,  who  amidst  the  gloomy  and  disconsolate  darltness  of  this  wrelched  wculd, 
when  it  was  overspread  with  the  shadow  of  death,  hath  brought  life  and  immorlalily  lo  light  in  the  Gospel.  Let  us 
labour  both  to  feel  and  express  the  power  of  that  religion  which  h.alh  the  inchoalion  of  the  (participated)  divine  life 
for  its  principle,  and  the  perfection  and  eternal  perpetuation  thereof  for  its  scope  and  end. 

Nor  let  the  time  that  hath  since  elap.sed  be  found  to  have  worn  out  with  you  the  useful  impressions  which  this 
monitory  surprising  instance  of  our  mortality  did  first  make.  Bul  give  me  leave  to  inculcate  from  il  what  was  said  to 
you  when  the  occasion  was  fresh  ami  new  :  that  wo  labour  more  deeply  to  apprehend  God's  dominion  over  his  crea- 
tures; and  that  he  made  us  principally  for  him.self,  and  for  ends  thai  are  lo  be  compa.ssed  in  ihe  future  stale  ;  and  not 
for  the  temporary  .salisfactioii  and  pleasure  of  one  another  in  this  world.  Otherwise  providence  had  never  been  guilty 
of  such  a  .solecism,  lo  lake  out  one  from  a  family  long  fanmus  fcir  its  exemplary  niu'ual  love,  and  dispose  him  into  so 
remote  a  part,  not  permitting  lomost  of  his  near  relations  the  enjoyment  of  him  for  almo.st  thirty  years  (and  therein  all 
the  flower)  of  his  age,  and  at  last  when  we  were  expecting  the  man,  send  you  home  the  breathless  frame  wherein  he 


THE  VANITY  OF  MAN  AS  MORTAL. 


275 


lived.  Yet  it  was  not  contemptible  that  you  had  that,  and  that  dying  (as  Joseph)  in  a  strange  land,  he  gave  also  •om- 
mandment  concerning  his  bones  ;  that  though  in  his  life  he  was  (mostly)  separated  from  his  brethren,  he  might  in 
death  be  gathered  to  his  fathers.  It  was  some  evidence  (though  you  wanted  not  better)  that  amidst  the  traffic  of  Spain 
he  more  esteemed  the  religion  of  England,  and  therefore  would  rather  his  dust  should  a.ssociate  with  theirs,  with 
whom  also  he  would  rather  his  spirit  should.  But  whatever  it  did  evidence,  it  occasioned  so  much,  thai  j'ou  had  that 
so  general  meeting  with  one  another,  which  otherwise  probably  you  would  not  have  had,  nor  are  likely  again  to 
have,  (so  hath  Providence  scattered  you,)  in  this  woild ;  and  that  it  proved  a  more  serious  meeting  than  otherwise  it 
might:  for  however  it  might  blamele.'^ly  have  been  designed  to  have  met  together  at  a  cheerful  lable,  God  saw  it 
fitter  to  order  the  meeting  at  a  mournful  grave ;  and  to  make  the  house  that  received  you  (the  native  place  to  many 
of  you)  the  hou.se  of  mourning  rather  than  of  fea.sting.  The  one  would  have  had  more  quick  relishes  of  a  present 
pleasure,  but  the  other  was  likely  to  yield  the  more  lasting  sense  of  an  after  profit.  Nor  was  it  an  ill  errand  to  come 
together  (though  from  afar  for  diver's  of  you)  to  learn  to  die.  As  you  might,  by  being  so  sensibly  put  in  mind  of  it, 
though  ypu  did  not  see  that  very  part  acted  itself  And  accept  this  endeavour,  to  further  you  in  your  preparations 
for  that  change,  as  some  testimony  of  the  remembrance  I  retain  of  your  most  obliging  respects  and  love,  and  of  my 
still  continuing 


Your  affectionate  and  respectful  kinsman, 

and  servant  in  our  common  Lord 


J,  HOWE. 


Antrim, 
April  12,  1671. 


VANITY  OF  MAN  AS  MORTAL. 


PSAL.  LXXXIX.  47,  48., 


REMEMBER  HOW  SHORT  M7  TIME  IS  :    WHEREFORE    HAST   THOU   MADE    ALL   MEN  IN  VAIN.      WHAT  MAN  IS  HE  THAT  LFVETH,  AND 
SHALL  NOT  SEE  DEATH'?      SHALL  HE  DEUVER  HIS  SOUL  FROM  THE  HAND  OF  THE  GRAVE'?      SELAH. 


We  are  not  concerned  to  be  particular  and  curious  in 
the  inquir)',  touching  the  special  reference  or  occasion  of 
the  foregoing  complaints,  from  the  37th  verse.  It  is  enough 
to  take  notice,  for  our  present  purpose,  that  besides  the 
evil  which  had  already  befallen  the  plaintiff,  a  further 
danger  nearly  threatened  him,  that  carried  death  in  the 
face  of  it,  and  .suggested  somewhat  frightful  apprehensions 
of  his  mortal  state,  which  drew  from  him  this  quick  and 
sensible  petition  in  reference  to  his  own  private  concern, 
"  Remember  how  short  my  time  is,"  and  did  presently  di- 
rect his  eye  with  a  sudden  glance  from  the  view  of  his 
own,  to  reflect  on  the  common  condition  of  man,  whereof 
he  expresses  his  resentment,  first,  in  a  hasty  e.xpo.stulation 
with  God,  "  Wherefore  hast  thou  made  all  men  in  vain  1" 
— Then,  secondly,  in  a  pathetic  discourse  with  himself, 
representing  the  reason  of  that  rough  charge,  "  What 
man  is  he  that  liveth,  and  shall  not  see  death  1  shall  he 
deliver,"  &c.  q.  d.  When  I  add  lo  the  consideration  of  my 
short  time,  that  of  dying  mankind,  and  behold  a  dark  and 
deadly  shade  universally  overspreading  the  world,  the 
whole  species  of  human  creatures  vanishing,  quitting  the 
stage  round  about  me,  and  disappearing  almost  as  soon  as 
they  show  themselves ;  have  I  not  a  fair  and  plausible 
ground  for  that  (seemingly  rude)  challenge  ?  Why  is 
there  so  unaccountable  a  phenomenon,  such  a  creature 
made  to  no  purpose?  the  noblest  part  of  this  inferior  cre- 
ation brought  forth  into  being  without  any  imaginable  de- 
sign 1  I  know  not  how  to  untie  the  knot,  upon  this  only 
view  of  the  case,  or  avoid  the  absurdit)'.  'Tis  hard  sure 
to  design  the  supposal,  (of  what  it  may  yet  seem  hard  to 
suppose,)  that  all  men  were  made  in  vain. 

It  appears,  the  expostulation  was  somewhat  pa.ssionate, 
and  did  proceed  upon  the  sudden  view  of  this  disconsolate 


case,  very  abstractly  considered,  and  by  iteslf  only  :  and 
that  he  did  not  in  that  instant  look  beyond  it  to  a  better 
and  more  comfortable  scene  of  things.  An  eye  bleared 
with  present  sorrow,  sees  not  so  far,  nor  comprehends  so 
much  at  one  view,  as  it  would  at  another  time,  or  as  it 
doth,  presently,  when  the  tear  is  wiped  out,  and  its  own 
beams  have  cleared  it  up.  We  see  he  did  quickly  look 
further,  and  had  got  a  more  lightsome  prospect,  when  in 
the  next  words  we  find  him  contemplating  God's  »  sworn 
loving-kindness  unto  David:  the  truth  and  stability 
whereof  he  at  the  same  time  expressly  acknowledges,  while 
only  the  form  of  his  speech  dolh  but  seem  to  import  a 
doiibt — "  Where  are  they  ?"  But  yet — they  were  sworn  in 
truth.  Upon  which  argument  he  had  much  enlarged  in  the 
former  part  of  the  psalm  ;  and  it  still  lay  deep  in  hissoul, 
though  he  were  now  a  little  diverted  from  the  present  con- 
sideration of  it.  Which,  since  it  turns  the  scales  with  him, 
it  will  be  needful  to  inquire  into  the  weight  and  import  of 
it.  Nor  have  we  any  reason  to  think,  that  David  was 
either  so  little  a  prophet  or  a  saint,  as  in  his  own  thoughts 
to  refer  those  magnificent  things  (the  instances  of  that 
loving-kindness,  confirmed  by  oath,  which  he  reciles  from 
the  19th  verse  of  the  psalm  lo  the  38th,  as  spoken  from  the 
mouth  of  God,  and  declared  to  him  by  vision)  to  the  dig- 
nity of  his  own  person,  and  the  grandeur  and  perpetuity 
of  his  kingdom ;  as  if  it  were  ultimately  meant  of  himself, 
that  God  would  b  make  him  his  fir.st-born,  higher  than  the 
kings  of  the  earth. when  there  were  divers  greater  kings, and 
(in  comparison  of  the  little  spot  over  which  he  reigned)  a 
vastly  spreading  monarchy  that  still  overtopped  him  all 
his  time ;  (as  the  same  and  successive  monarchies  did  his 
successors;)  or  that  it  was  intended  of  the  secular  glory 
and  stability  of  his  throne  and  family ;  that  God  would 


27G 


THE  VANITY  OF  MAN  AS  MORTAL. 


make  them  no  endure  for  ever,  and  be  as  the  days  of  hea- 
ven •  that  they  should  he  as  the  sun  before  hira,  and  be  es- 
tablished forever  as  the  moon,  and  as  a  faithful  witness  in 
heaven.  •  j  .u 

That  God  himself  meant  it  not  so,  experience  and  the 
event  of  things  hath  shown  ;  and  that  these  predictions 
cannot  otherwise  have  had  their  accomplishment,  than  in 
Ihe  succession  of  the  spiritual  and  everlasting  kingdom  ol 
the  Messiah  (Jwhom  God  raised  up  out  of  his  loins  to  sit 
on  his  throne)  unto  his  temporal  kingdom.     Wherein  'tis 
therefore   ended  by   perfection   rather   than    corruption. 
These  prophecies  being  then  made  good,  not  in  the  kind 
which  they  literally  imported,  but  in  another  (far  more 
noble)  kind.     In  which  sense  God's  covenant  with  him 
must  be  understood,  which  he  insists  on  so  much  in  this 
psalm,"  even  unto  that  degree,  as  to  challenge  God  upon 
It  as  if  in  the  present  course  of  his  providence  he  were 
now  about  to  make  it  void  :  though  he  sutHciently  express- 
es his  confidencef  both  before  and  after,  that  this  could 
never  be.     But  'tis  plain  it  hath  been  made  void  long 
enouo-h  ago,  in  the  subversion  of  David's  kingdom,  and  in 
that  we  see  his  throne  and  family  not  been  established  for 
ever,  not  endured  as  the  days  of  heaven  ;  if  those  words 
had  no  other  than  their  obvious  and  literal  meaning.  And 
if  any,  to  clear  the  truth  of  God,  would  allege  the  wick- 
edness'of  his  posterity,  first  making  abreach  and  disoblig- 
ing him,  this  is  prevented  by  whaf  we  find  inserted  in  re- 
ference to  this  very  case:  fil  his  children  forsake  my  law, 
and  walk  not  in  my  judgments,  &c.     Then  will  I  visit 
their  iniquity  with  the  rod,  &c.     Nevertheless  my  loving- 
kindness  will  I  not  utterly  take  from  him,  nor  suffer  my 
faithfulness  to  fail.     My  covenant  will  I  not  break,  nor 
alter  the  thing  that  is  gone  out  of  my  lips.     All  which  is 
solemnly  sealed  up  with  this,  i>Oncc  have  I  sworn  m  my 
holiness,  that  I  will  not  lie  unto  David.  So  that,  they  that 
will  make  a  scruple  to  accuse  the  holy  God  of  falsehood, 
in  that  which  with  so  much  solemnity  he  hath  promised 
and  sworn,  must  not   make  any  to  admit  his  further  in- 
tendment in  these  words.     And  that   he   had   a  further 
(even  a  mystical  and  spiritual)  intendment  in  this  cove- 
nant with  David,  is  yet  more  luUy  evident  from  that  of 
the  prophet  Isaiah  ;  ^Ho  every  one  that  thirsteth,  come  ye 
to  the  waters,  &c.  Incline  your  ear  and  come  to  me.  And 
I  will  make  an  everlasting  covenant  with  you,  even  the 
sure  mercies  of  David.     Behold,  I  have  given  him  for  a 
witness  to  the  people,  a  leader  and  commander,  &c.  What 
means  this  universal  invitation  to  all  thirsty  persons,  with 
the  subjoined  encouragement  of  making   with   them  an 
everlasting  covenant,  (the  same  which  we  have  here,  no 
doubt,  as  to  the  principal  parts,  and  which  we  find  him 
mentioning  also,  2  Sam.  xxiii.  5.  with  characters  exactly 
corresponding  to  these  of  the  prophet,)  even  the  sure  mer- 
cies of  David  I     The  meaning  sure  could  not  be,   that 
they  should  be  all  secular  kings  and  princes,   and  their 
posterity  after  them  for  ever ;  which  we  see  is  the  verbal 
sound  and  tenor  of  this  covenant. 

And  now  since  it  is  evident  God  intended  a  mystery  in 
this  covenant,  we  may  be  as  well  assured  he  intended  no 
deceit  and  that  he  designed  not  a  delusion  to  David  by 
the  vision  in  which  he  gave  it.  Can  we  thmk  he  went 
about  to  gratify  him  with  a  .solemn  fiction,  and  draw  htm 
into  a  false  and  fanciful  faith;  or  so  to  hale  his  meaning 
from  him,  as  to  tempt  him  into  the  belief  of  what  he  never 
meant  1  And  to  what  purpose  was  this  so  special  revela- 
tion by  vision,  if  it  were  not  to  be  understood  truly,  at 
least,  'if  not  yet  perfectly  and  fully  1  It  is  left  us  therefore 
to  collect  thai  David  was  not  wholly  uninstrucled  how  to 
refer  all  this  to  the  kingdom  of  the  Messiah.  And  he  hath 
given  sufficient  testimony  in  that  part  of  sacred  writ, 
whereof  God  itsed  him  as  a  penman,  that  he  was  of 
another  temper  than  to  place  the  sum  and  chief  of  hisex- 
perlalions  and  consolations  in  his  own  and  his  posterity  s 
worldiv  greatness.  And  to  put  us  out  of  doubt,  our  Sa- 
viour (who  well  knew  Ins  spirit)  expressly  enough  tells  tis, 
thatkhein  spirit  called  him  Lord,  when  he  said  i  1  he 
Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  till  1 
make  thy  enemies  thy  foot-stool.     A  plain  discovery  how 


he  understood  God's  revelation  touching  the  ftllure  con- 
cernments of  his  kingdom,(and  the  covenant  relating  there- 
to,) viz.  as  a  figure  and  type  of  Christ's,  who  must  reign 
tin  all  his  enemies  be  subdued.  Nor  was  he  in  that  igno- 
rance about  the  nature  and  design  of  Christ's  kmgdoin, 
hut  that  he  understood  its  reference  to  another  world,  and 
state  ofthings,  even  beyond  all  the  successions  of  tune,  and 
the  mortal  race  of  men;  so  as  to  have  his  eye  fixed  upon 
the  happy  eternity  which  a  joyful  resurrection  must  intro- 
duce, and  whereof  Christ's  resurrection  should  be  the  great 
and  most  assuring  pledge.  And  of  this  we  need  no  fuller 
an  evidence  thaii  the  expre.ss  words  of  the  apostle  St.  Pe- 
ter '"  who  after  he  had  cited  those  lofty  triumphant  strains 
of  David,  Psal.  xvi.  8—11.  I  have  set  the  Lord  always 
before  me  ;  because  he  is  at  my  right  hand,  1  shall  not  be 
moved.  Therefore  my  heart  is  glad,  and  my  glory  re- 
ioiceth :  my  flesh  also  shall  rest  in  hope.  For  thou  wilt 
not  leave  my  soul  in  hell,  (or  in  the  slate  of  darkness,) 
neither  wilt  thou  suffer  thy  Holy  One  to  see  corruption. 
Thou  wilt  show  me  the  path  of  life.  In  thy  presence  is 
fulness  of  joy,  at  thv  right  hand  there  are  pleasures  for 
evermore.  All  which,  he  tells  as,  "was  spoken  concern- 
in"  Christ.  He  more  expres.sly  subjoins,"  that  David  be- 
ing a  prophet,  and  knowing  that  God  had  sworn  with  an 
oath  to  him,  that  of  the  fruit  of  his  loins,  according  to 
the  flesh,  he  would  raise  up  Christ  to  sit  on  his  throne. 
He  seeing  this  before,  spake  of  Plhe  resurrection  of  Christ, 
(it  appears  he  spake  not  at  random,  but  as  knowing  and 
seeing  before  what  he  spake,)  that  his  soul  was  not  left  in 
hell,  &c.  nor  can  we  think  he  thus  rejoices,  in  another  s 
resurrection,  forgetting  his  own. 

And  yet  we  have  a  further  evidence  from  the  apostte  fet. 
Paul  who  affirms,  ithat  the  promise  made  to  the  fathers, 
God  had  fulfilled  lo  their  children,  in  that  he  had  raised 
up  Jesus  again ;  as  it  is  also  written  in  the  second  psalm. 
Thou  art  my  Son,  this  day  have  I  begotten  thee.  And  as 
concerning  that  he  raised  him  up  from  the  dead,  now  no 
more  lo  return  to  corruption  ;  he  said  on  this  wise,  I  will 
five  you  the  sure  mercies  of  David.  Which  it  is  now  ap- 
parent must  be  understood  of  eternal  mercies ;  such  as 
Christ's  resurrection  and  triumph  over  the  grave  doth  m- 
sure  to  us  He  therefore  looked  upon  what  was  spoken 
concerning  his  kingdom  here,  as  spoken  ullimatcly  of 
Christ's  the  kingdom  whereby  he  governs  and  conducts 
his  faithful  subjects  through  all  the  troubles  of  life  and  ter- 
rors of  death  (through  both  whereof  he  himself  as  their 
king  and  leader  hath  shown  the  way)  unto  eternal  blessed- 
ness- and  fion  the  covenant  made  with  him  as  the  co- 
venant of  God  in  Christ,  concerning  that  blessedness  and 
the  requisites  thereto.  And  (to  say  no  more  in  this  argu- 
ment) how  otherwise  can  we  conceive  he  should  havetliat 
fulness  of  consolation  in  this  covenant  when  he  lay  a  dy- 
ng,  as  we  find  him  expressing,  2  Sam.xxiii.  5.  (for  these 
'^  ^f  .1...  1 .  ,,,^^A^  «rrioi'i.l   -ic  wp  sfp  verse  I.i 


ing,  as  we  niiu  uiiu  cApn..?.^ii»c,  «  ^-^- — '- -   \- 

were  some  of  the  last  words  of  David,  as  we  see,  verse  I.) 
He  hath  made  with  me  an  everlasting  covenant,  onlerert 
in  all  things  and  sure;  for  this  is  all  my  salvation,  and  all 
my  de^ire.^  What  so  great  joy  and  solace  could  a  dying 
man  take  in  a  covenant  made  with  him,  when  he  had  done 
with  this  world,  and  was  to  expect  no  more  in  it,  if  he  look 
it  not  to  concern  a  future  blessedness  in  another  world  l 
Was  it  only  for  the  hoped  prosperity  of  his  house  and  fa- 
mily when  he  was  gone  7  This  (which  is  the  only  thing 
we  can  fasten  on)  he  plainly  secludes  in  the  next  words,— 
although  he  make  it  not  to  grow.  Therefore  it  was  his  re- 
flection upon  those  loving-kindnesses  mentioned  in  the  for- 
mer part  of  the  psalm,  comained  in  God's  covenant,  and 
confirmed  by  his  oath,  but  understood  according  to  the 
sense  and  import  already  declared,  that  caused  this  siiddeu 
turn  in  David's  .spirit;  find  made  him  that  lately  spoke  tis 
out  of  a  Golgotha,  as  if  he  had  nothing  but  death  in  his 
eve  and  thoughts,  to  sneak  now  in  so  different  a  strain 
ahd  (after  some  add itional  pleadings  m  which  his  faith 
further  recovers  it.self)to  conclude  this  psalm  with  solemn 
praise ;  Blessed  be  the  Lord  for  evermore.Amen  and  Amen. 
We  see  then  the  eontemplation  of  his  own  and  all  men  s 
mortality,  abstractly  and  alone  considered,  clothed  his  soul 
with  black,  wrapped  it  up  in  gloomy  darkness,  makes  the 


c  Vefse  29,  36,  37. 
fVerae3«. 
ilia.  Iv.  l-S. 


d  Acts  ii.  30. 


I  Psdl  r\. 
n  Vpni- ». 
p  Vereo  31. 


q  Acta  xili.  3S-34. 


THE  VANITY  OP  MAN  AS  MORTAL 


277 


whole  kind  of  human  creatures  seem  to  him  an  obscure 
shadow,  an  empty  vanity ;  but  his  recalling  into  his 
thoughts  a  succeeding  state  of  immortal  life,  clears  up  the 
day,  makes  him  and  all  things  appear  in  another  hue, 
gives  a  fair  accotmt  why  such  a  creature  as  man  was  made ; 
and  therein  makes  the  whole  frame  of  things  in  this  .oferior 
world  look  with  a  comely  and  well-composed  aspect,  as 
the  product  of  a  wise  and  rational  design.  Whence  there- 
fore we  have  this  ground  of  discourse  fairly  before  us  in 
the  words  themselves: — that  the  short  time  of  man  on 
earth,  limited  by  a  certain  unavoidable  death,  if  we  con- 
sider it  abstractly  by  itself,  without  respect  to  a  future  state, 
carries  that  appearance  and  aspect  with  it,  as  if  God  had 
made  all  men  in  vain. — That  is  said  to  be  vain,  according 
to  the  importance  of  the  word  here  used,  '  which  is  either 
false,  a  fiction,  an  appearance  only,  a  shadow,  or  evanid 
thing;  or  which  is  useless,  unprofitable,  and  to  no  valuable 

Eurpose.     The  life  of  man,  in  the  case  now  supposed,  may 
e  truly  styled  vain,  either  way.     And  we  shall  say  some- 
what to  each ;  but  to  the  former  more  briefly. 

1.  It  were  vain,  i.  e.  little  other  than  a  show,  a  mere 
shadow,  a  semblance  of  being.  We  must  indeed,  in  the 
present  case,  even  abstract  him  from  himself,  and  consider 
him  only  as  a  mortal,  dying  thing  ;  and  as  to  that  of  him 
which  is  so,  what  a  contemptible  nothing  is  he  !  There  is 
an  appearance  of  somewhat;  but  search  a  little,  and  in- 
quire into  it,  and  it  vanishes  into  a  mere  nothing,  is  found 
a  lie,  a  piece  of  falsehood,  as  if  he  did  but  feign  a  being, 
and  were  not.  And  so  we  may  suppose  the  Psalmist 
speaking,  upon  the  view  of  his  own  and  the  common  case 
of  man,  how  fast  all  were  hastening  out  of  life,  and  laying 
down  the  being  which  they  rather  seemed  to  have  assumed 
and  borrowed,  than  to  possess  and  own  :  Lord,  why  hast 
thou  made  man  such  a  fictitious  thing,  given  him  such  a 
mock-being  1  Why  hast  thou  brought  forth  into  the  light 
of  this  world  such  a  sort  of  creatures,  that  rather  seem  to 
be  than  are ;  that  have  so  little  of  solid  and  substantial 
being,  and  so  little  deserve  to  be  taken  for  realities  ;  that 
only  serve  to  cheat  one  another  into  an  opinion  of  their 
true  existence,  and  presently  vanish  and  confess  their  false- 
hood! What  hovering  shadows,  what  uncertain  entities 
are  they!  In  a  moment  they  are  and  are  not,  I  know  not 
when  to  say  I  have  seen  a  man.  It  seems  as  if  there  were 
some  such  things  before  my  eyes;  I  persuade  myself  that 
I  see  them  move  and  walk  to  and  fro,  that  I  talk  and  con- 
verse with  them ;  but  instantly  my  own  sense  k  ready  to 
give  my  sense  the  lie.  They  are  on  the  sudden  dwindled 
away,  and  force  me  almost  to  acknowledge  a  delusion.  I 
am  but  mocked  with  a  show  ;  and  what  seemed  a  reality 
proves  an  imposture.  Their  pretence  to  being,  is  but  fic- 
tion and  falsehood,  a  cozenage  of  over-credulous,  unwary 
sense.  They  only  personate  what  they  are  thought  lo  be, 
and  quickly  put  off  their  very  selves  as  a  disguise.  This 
is  agreeable  to  the  language  of  Scripture  eLsewhere,  ^  Surely 
men  of  low  degree  are  vanity,  and  men  of  high  degree  are 
a  lie,  &c.  In  two  respects  may  the  present  .slate  of  man 
seem  to  approach  near  to  nothingness,  and  so  admit  this 
rhetorication  of  the  Psalmist,  as  if  he  were  in  this  sense  a 
vain  thing,  a  figment,  or  a  lie,  viz.  in  respect  to  the — vii- 
nuteness,  and — instabilily  of  this,  his  material  and  perish- 
able being. 

I.  The  minuteness,  the  small  portion  or  degree  of  be- 
ing which  this  mortal  part  of  man  hath  in  it.  It  is  truly 
said  of  all  created  things.  Their  non-esse  is  more  than  their 
esse,  they  have  more  no-being  than  being.  It  is  only 
some  limited  portion  that  they  have,  but  there  is  an  infi- 
nitude of  being  which  they  have  not.  And  so  coming 
infinitely  nearer  to  nothingness  than  fulness  of  being,  they 
may  well  enough  wear  the  name  of  nothing.  Wherefore 
the  first  and  fountain-being  justly  appropriates  to  him.'Jelf 
the  name,  I  am ;  yea,  tells  us.  He  is,  and  there  is  none  be- 
sides him ;  therein  leaving  no  other  name  than  that  of 
nothing  unto  creatures.  And  how  much  more  may  this 
be  .said  of  the  material  and  mortal  part,  this  outside  of 
man,  whatever  of  him  is  obnoxious  to  death  and  the  grave  ! 
Which  alone  (abstractly  looked  on)  is  the  subject'of  the 
Psalmist's  present  consideration  and  discourse.  By  how 
much  any  thing  hath  more  of  matter,  it  hath  the  less  of 

t  Plotm.  En.  2. 1.  6.  a  IM.  xl.  i  Job  xxvii.  19. 

22 


actual  essence.  Matter  being  rather  a  capacity  of  being, 
than  being  itself,  or  a  dark  umbrage  or  shadow  of  it,  actu- 
ally nothing,  but  cv6'^\oii,  i/zmJos,  (as  are  the  expressions  of  a 
noble  •  philosopher,)  a  mere  semblance,  or  a  lie.  And  it  is 
the  language  not  of  philosophers  only,  but  of  the  Holy 
Ghost  concerning  all  the  nations  of  men,  "  They  are  as 
nothing,  less  than  nothing,  and  vanity.  What  a  scarcity 
then,  and  penury  of  being,  must  we  suppose  in  each  indi- 
vidual!  especially  if  we  look  alone  upon  the  outer  pait, 
or  ralher  the  umbrage  or  shadow  of  the  man. 

2.  The  instability  "and  fluidness  of  it.  The  visible  and 
corporeal  being  of  man  hath  nothing  steady  or  consistent 
in  it.  Consider  his  exterior  frame  and  composition,  he  is 
no  time  ail  himself  at  once.  There  is  a  continual  deflu- 
ence  and  access  of  pans ;  so  that  some  account,  each 
climacteric  of  his  age  changes  his  whole  fabric.  Whence 
it  would  follow,  that  besides  his  statique  individuating 
principle,  (from  which  we  are  now  to  abstract,)  nothing  of 
him  remains;  he  is  another  thing;  the  former  man  is 
vanished  and  gone;  while  he  is,  he  hastens  awa)',  and 
within  a  little  is  not.  In  respect  lo  the  duration  as  well 
as  the  degree  of  his  being,  he  is  next  to  nothing.  He  opens 
his  eye,  and  is  not.  ^Gone  in  the  twinkling  of  an  eye. 
There  is  nothing  in  him  stable  enough,  to  admit  a  fixed 
look.  So  it  is  with  the  whole  scene  of  things  in  this  ma- 
terial world.  As  was  the  true  maxim  of  an  ancient, J 
All  things  flow,  nothing  stays;  after  the  manner  of  a 
river.  The  same  thing  which  the  apostle's  words  more 
eleganllv  express ;  ^  The  fashion  of  this  world  passeth 
away.  The  scheme,  the  show,  the  pageantry  of  it.  He 
speaks  of  it  but  as  an  appearance,  as  if  he  knew  not  whe- 
ther to  call  it  something  or  nothing,  it  was  so  near  to 
vanishing  into  nothing.  And  therefore  he  there  requires, 
that  the  affections  which  mutual  nearness  in  relation  chal- 
lenges, be  as  if  they  were  not ;  that  we  rejoice  in  reference 
to  one  another,  (even  most  nearly  related,  as  the  occasion 
and  scope  of  his  discourse  teach  us  to  understand  him,) 
but  as  if  we  rejoiced  not,  and  to  weep  as  if  we  wept  not. 
Which  implies,  the  objects  merit  no  more,  and  are  them- 
selves as  if  they  were  not.  Whence,  therefore,  a  continued 
course  of  intense  passion,  were  very  incongruous  towards 
so  discontinuing  things.  And  the  whole  slate  of  man  be- 
ing but  a  show,  the  pomp  and  glittering  of  the  greatest 
men  make  the  most  splendid  and  conspicuous  part  of  it ; 
yet  all  this  we  find  is  not  otherwise  reckoned  of,  » than  an 
image,  a  dream,  a  vision  of  the  sight;  every  man  at  his 
bestsiate  is  altogether  vanity,  walketh  in  a  vain  show, 
disquieteth  himself  in  vain,  &c.  Of  all  without  exception, 
'tis  pronotmced,  Man  is  like  to  vanity,  his  days  are  as  a 
shadow  that  passeth  away.  As  Ecclesiastes  often,  of  all 
sublunary  things.  Vanity  of  vanities,  &c. 

2.  But  yet  there  is  another  notion  of  Tain,  as  it  signi- 
fies useless,  unprofitable,  or  to  no  purpose.  And  in  this 
sense  also,  if  we  consider  the  universal  mortality  of  man- 
kind without  respect  to  a  future  slate,  there  was  a  spe- 
cious ground  for  the  expostulation.  Why  hast  thou  made  all 
men  in  vain  1  Vaniiy  in  the  former  notion  speaks  the 
emptiness  of  a  thing,  absolutely  and  in  itself  considered ; 
in  this  latter  relatively,  as  it  is  referred  to  and  measured 
by  an  end.  That  is,  in  this  sense,  vain,  which  serves  to 
no  end ;  or  to  no  worthy  and  valuable  end,  which  amounts 
to  the  same.  For  inasmuch  as  all  ends,  except  the  last, 
are  means  also  to  a  further  end ;  if  the  end  immediately 
aimed  at  be  vain  and  worthless,  that  which  is  refer- 
red to  it,  as  it  is  so  referred,  cannot  but  be  also  vain. 
Whereupon  now  let  us  make  trial  what  end  we  could  in 
this  case  think  man  made  for.  Which  will  best  be  done  by 
taking  some  view, — 1.  Of  his  nature, — 2.  Of  the  ends  for 
which,  upon  that  supposition,  we  must  suppose  him  made. 

1.  Of  the  former  (neglecting  the  strictness  of  philoso- 
phical disquisition)  no  more  is  intended  to  be  said  than 
may  comport  with  the  design  of  a  popular  discourse. 
And  it  shall  suffice,  therefore,  only  to  take  notice  of  what 
is  more  obvious  in  the  nature  of  man,  aod  subservient  to 
the  present  purpose.  And  yet  we  are  here  to  look  fur- 
ther than  the  mere  surface  and  outside  of  man,  which  we 
only  considered  before  ;  and  to  view  his  nature,  as  it  is  in 
itself;  and  not  as  the  supposition  of  its  having  nothing 

y  Heracl.  z  1  Cor.  vii. 

a  Job  XX.  7,  8, 9.  PsaL  Ixxiii.  80.  xxxix.  5, 6. 


279 


THE  VANITY  OF  MAN  AS  MORTAL. 


but  what  IS  mortal  belonging  to  it,  would  make  it :  for  as 
the  exility  (and  almosl  nothingness)  of  man's  being,  con- 
sidered according  to  that  supposition,  did  best  serve  to  ex- 
press the  vanity  of  it,  in  the  former  notion  that  hath  been 
given  of  a  vain  thing;  so  the  excellency  and  solid  sub- 
stantiality of  il,  considered  as  it  is  in  itself,  will  conduce 
most  to  the  discovery  of  its  vanity  in  this  latter  notion 
thereof  That  is,  if  we  first  consider  that,  and  then  the 
supposition  of  such  a  creature's  being  only  made  to  perish. 
And  if  what  sliall  be  said  herein,  do  in  the  sequel  tend  to 
destroy  that  above-mentioned  disposition,  (as  it,  being 
established,  would  destroy  the  prime  glory  of  human  na- 
ture,) it  can  only  be  said  magTia  est  Veritas,  i^c.  In  the 
meantime  we  may  take  a  view,  in  the  nature  of  man, 

1.  Of  his  intellective  powers.  Hereby  he  frames  notions 
of  things,  even  of  such  things  as  are  above  the  sphere  of 
sense;  of  moral  good  and  evil,  right  and  wrong,  what  is 
virtuous  and  what  is  vicious ;  of  abstract  and  universal 
natures.  Yea,  and  of  a  first  being,  and  cause,  and  of  the 
wisdom,  power,  goodness,  and  other  perfections,  which 
must  primarily  agree  to  him.  Hereby  he  affirms  and  de- 
nies one  thing  of  another,  as  he  observes  them  to  agree  and 
disagree,  and  discerns  the  truth  and  falsehood  of  what  is 
spoken  or  denied.  He  doth  hereby  infer  one  thing  from 
another,  and  argue  himself  into  firm  and  unwavering  as- 
sent to  many  things,  not  only  above  the  discovery  of  sense, 
but  directly  contrary  to  their  sensible  appearances. 

2.  His  power  of  determining  himself,  of  choosing  and 
refusing,  according  as  things  are  estimated,  and  do  appear 
to  him.  Where  also  it  is  evident  how  far  the  objects  which 
this  faculty  is  sometimes  exercised  about,  do  transcend  the 
reach  of  all  sensible  nature ;  as  well  as  (he  peculiar  noble- 
ness and  excellency  is  remarkable  of  the  faculty  itself 
It  hath  often  for  its  object  things  of  the  highest  nature, 
purely  spiritual  and  divine,  virtue,  religion,  God  himself 
So  as'that  these  (the  faculty  being  repaired  only  by  sancti- 
fying grace,  not  now  first  put  inFo  the  nature  of  man)  are 
chosen  by  some,  and,  where  it  is  not  so,  refused  ('tis  true) 
by  the  most;  but  not  by  a  mere  not-willing  of  them,  (as 
mere  brutal  appetite  also  doth  not-will  them,  which  no 
way  reaches  the  notion  of  a  refusal,)  but  by  rejecting  them 
with  a  positive  aversion  and  dislike,  wherein  there  is  great 
iniquity  and  sin :  which  could  not  be  but  in  a  nature 
capable  of  the  opposite  temper.  And  it  is  apparent,  this 
faculty  hath  the  privilege  ol  determining  itself,  so  as  to  be 
exempt  from  the  necessitating  influence  ofany  thing  foreign 
to  it;  upon  the  supposal  whereof,  the  raanagery  of  all 
human  affairs,  all  treaties  between  man  and  man,  to  induce 
a  consent  to  this  or  that,  the  whole  frame  of  government, 
all  legislation  and  distribution  of  public  justice,  do  depend. 
For  take  away  this  supposition,  and  these  will  presently 
appear  most  absurd  and  unjust.  With  what  solemnity  are 
applications  and  addresses  made  to  the  will  of  man  upon 
all  occasions  !  How  is  it  courted,  and  solicited,  and  sued 
unto  !  But  how  absurd  were  it  so  to  treat  the  other  crea- 
tures, that  act  by  a  necessity  of  nature  in  all  they  do  I  to 
make  supplications  to  the  wind,  or  propound  articles  to  a 
brute !  And  how  unjust,  to  determine  and  inflict  severe 
penalties  for  unavoidable  and  necessitated  actions  and 
omi.ssions!  These  things  occur  to  our  first  notice,  upon 
any  (a  more  sudden  and  cursory)  view  of  the  nature  of 
man.  And  what  should  hinder,  but  we  may  infer  from 
these,  that  there  is  further  in  his  nature, 

3.  A  capacity  of  an  immortal  state,  i.  c.  that  his  nature 
is  such,  that  he  may,  if  God  so  please,  by  the  concurrent 
influence  of  his  ordinary  power  and  providence,  without 
the  help  of  a  miracle,  subsist  in  another  state  of  life  after 
this,  even  a  stale  that  shall  not  be  liable  to  that  impairment 
and  decay  that  we  find  this  subject  to.  More  is  not  (as 
yet)  contended  for;  and  so  much  methinks  none  should 
make  a  difficulty  to  admit,  from  what  is  evidently  found 
in  him.  For  it  may  well  be  supposed,  that  the  adinitting 
of  this  (at  least)  will  seem  much  more  ea-sy  to  any  free  and 
unprejudiced  rea.son,  than  to  ascribe  the  operations  before 
instanced  in,  to  alterable  or  perishable  matter,  or  indeed 
to  any  matter  at  all.  It  being  justly  presumed,  that  none 
will  ascribe  to  matter,  as  such,  the  powers  of  ratiocination 
or  volition.  For  then  every  particle  of  matter  must  needs 
be  rational  and  intelligent  (a  high  advance  to  what  one 
would  never  have  thought  at  all  active.)     And  how  un- 


conceivable is  it,  that  the  minute  particles  of  matter,  in 
themselves,  each  of  them  destitute  of  any  such  powers, 
should  by  their  mutual  intercourse  with  one  another,  be- 
come furnished  with  them!  that  they  should  be  able  to 
understaiid,  deliberate,  resolve,  and  choose,  being  assem- 
bled and  duly  disposed  in  counsel  together ;  but,  apart, 
rest  all  in  a  deep  and  sluggish  silence  I  Besides,  if  the 
particles  of  matter,  howsoever  modified  and  moved,  to  the 
utmost  subiilty  or  tenuity,  and  to  the  highest  vigour,  shall 
then  become  intelligent  and  rational,  how  is  it  that  we 
observe  not,  as  any  matter  is  more  subtil  and  more  swiftly 
and  vigorously  moved,  it  makes  not  a  discernibly  nearer 
approach  (proportionably)  to  the  faculty  and  power  of  rea- 
soning '(And  that  nothing  more  of  an  aptitude  or  tendency 
towards  intelligence  and  wisdom  is  to  be  perceived  in  an 
aspiring  flame  or  a  brisk  wind,  than  in  a  clod  or  a  stone  1 
If  to  understand,  to  define,  to  distinguish,  to  syllogize,  be 
nothing  else  but  the  agitation  and  collision  of  the  minute 
parts  of  rarified  matter  among  one  another ;  methinks,  some 
happy  chemist  or  other,  when  he  hath  missed  his  designed 
mark,  should  have  hit  upon  some  such  more  noble  pro- 
duct, and  by  one  or  other  prosperous  sublimation  have 
caused  some  temporary  resemblance  (at  least)  of  these 
operations.  Or,  if  the  paths  of  nature,  in  these  affairs  of 
the  mind,  be  more  abstruse,  and  quite  out  of  the  reach  and 
road  of  artificial  achievement,  whence  is  it,  that  nature 
herself  (that  is  vainly  enough  supposed  by  some  to  have 
been  so  happy,  as  by  some  casual  strokes  to  have  fabricated 
the  first  of  human  creatures,  that  have  since  propagated 
them.selves)  is  grown  so  effete  and  dull,  as  never  since  to 
hit  upon  any  like  effect  in  the  like  way:  and  that  no  re- 
cords of  any  time  or  age  give  us  the  notice  of  .some  such 
creature  sprung  out  of  some  epicurean  womb  of  the  earth, 
and  elaborated  by  the  only  immediate  hand  of  nature,  so 
disposing  the  parts  of  matter  in  its  constitution,  that  it 
should  be  able  to  perform  the  operation  belonging  to  the 
mind  of  man.  But  if  we  cannot,  with  any  tolerable  pre- 
tence or  show  of  reason,  attiibute  these  operations  to  any 
mere  matter,  that  there  must  be  somewhat  else  in  man  to 
which  they  may  agree,  that  is  distinct  from  his  corruptible 
part,  and  that  is  therefore  capable,  by  the  advantage  of  its 
own  nature,  of  subsisting  hereafter  (while  God  shall  con- 
tinue to  it  an  influence  agreeable  to  its  nature,  as  he  doth 
to  other  creatures.)  And  hence  it  seems  a  modest  and 
sober  deduction,  that  there  is  in  the  nature  of  man,  at  least, 
a  capacity  of  an  immortal  state. 

•2.  Now,  if  we  yet  suppose  there  is  actually  no  such 
slate  for  man  hereafter,  it  is  our  next  business  to  view  the 
ends  for  which,  upon  that  supposition,  he  may  be  thought 
to  have  been  made.  Whence  we  shall  soon  see,  there  is 
not  anv  of  them  whereof  it  may  be  said,  this  is  that  he  was 
created  for,  as  his  adequate  end.  And  here  we  have  a 
double  agent  to  be  accommodated  with  a  suitable  end  ;— 
Man  now  made;  and — God  who  made  him. 

1.  Man  himself  For  it  must  be  considered,  that  inas- 
much as  man  is  a  creature  capable  of  propounding  to  him- 
self an  end,  and  of  acting  knowingly  and  with  design  to- 
wards it,  (and  indeed  incapable  of  acting  otherwise  as  a 
man,)  it  would  therefore  not  be  reasonable  to  speak  of  him 
in  this  discourse,  as  if  he  were  merely  passive,  and  to  be 
acted  only  by  another:  but  we  must  reckon  him  obliged, 
in  subordination  to  his  Maker,  to  intend  and  pursue  (him- 
self) the  proper  end  for  which  he  appointed  and  made  him. 
And  in  reason  we  are  to  expect  that  what  God  hath  ap- 
pointed to  be  his  proper  end,  should  be  such  as  is  in  itself 
most  highly  desirable,  suitable  to  the  utmost  capacity  of 
his  nature,  and  attainable  by  his  action;  so  carrying  with 
it  sufficient  inducements,  both  of  desire  and  hope,  to  a 
vigorous  and  rational  prosecution  of  it.  Thus  we  must, 
at  least,  conceive  it  to  have  been  in  the  nrimitive  institu- 
tion of  man's  end,  unto  which,  the  expostulation  hath  re- 
ference,—Wherefore  hast  thou  made  all  men  in  vain  !  And 
we  can  think  of  no  ends  which  men  either  do  or  ought  to 
propound  to  themselves,  but  by  the  direction  of  one  of 
the.se  principles,  sense,  rea.son,  or  religion. 

1.  Sense  is  actually  the  great  dictator  to  the  most  of 
men,  and  tie  facto,  determines  them  to  the  mark  and  scope 
which  thev  pursue,  and  animate.^  the  whole  pursuit.  Not 
that  sense'is  by  itself  capable  of  designing  an  end,  but  it 
too  generally  inclines  and  biasses  reason  herein.     So  that 


THE  VANITY  OF  MAN  AS  MORTAL. 


2:9 


reason  hath  no  other  hand  in  the  business,  that  only  as  a 
slave  to  sense,  to  form  the  design  and  contrive  the  methods 
which  may  most  conduce  to  it,  for  the  gratification  of  sen- 
sual appetite  and  inclination  at  last.  And  the  appetitions 
of  sense  (wherein  it  hath  so  mnch  mastery  and  dominion) 
are  but  such  as  we  find  enumerated,  1  John  11.  16.  The 
lust  of  the  flesh,  the  lust  of  the  eye,  the  pride  of  life.  Or 
(if  we  understand  the  apostle  to  use  the  name  of  lust  ob- 
jectively) the  objects  sufliciently  connote  the  appetitions 
themselves.  All  which  may  fitly  be  referred  to  sense: 
either  the  outward  senses,  or  the  fancy  or  imagination, 
which  as  deservedly  comes  under  the  same  common  de- 
nomination. 

Now,  who  can  think  the  satisfying  of  these  lusts  the 
commensurate  end  of  man'!  Who  would  not,  upon  the 
supposition  of  no  higher,  say  with  the  Psalmist,  Where- 
fore hast  thou  made  all  men  in  vain  !  To  what  purpose 
was  it  for  him  to  live  in  the  world  a  few  years,  upon  this 
account  onlv,  and  so  go  down  to  the  place  of  silence  ? 
What  is  there  in  the  momentary  satisfaction  of  this  mortal 
flesh;  in  his  pleasing  view  of  a  mass  of  treasure,  (which 
he  never  brought  with  him  into  the  world,  but  only  heaped 
together,  and  so  leaves  not  the  world  richer  or  poorer  than 
he  found  it,)  what  is  there  in  the  applause  and  admiration 
of  fools,  (as  the  greater  part  always  are,)  that  we  should 
think  it  worth  the  while  for  man  to  have  lived  for  these 
things'?  If  the  question  were  put,  Wherefore  did  Gud 
make  man  1  Who  would  not  be  ashamed  so  to  answer  it. 
He  made  him  to  eat,  and  drink,  and  take  his  pleasure,  to 
gather  up  wealth  for  he  knows  not  who ;  to  use  his  in- 
ventions, that  each  one  may  become  a  talk  and  wonder  to 
the  rest;  and  then  when  he  hath  fetched  a  few  turns  upon 
the  theatre,  and  entertained  the  eyes  of  beholders  with 
a  short  scene  of  impertinencies,  descend  and  never  be 
heard  of  more  "i  What,  that  he  should  come  into  the  world 
furnished  with  such  powers  and  endowments  for  this  '!  It 
were  like  a  case,  as  if  one  should  be  clad  in  scarlet  to  go 
to  plough,  or  curiously  instructed  in  arts  and  sciences  to 
tend  hogs. 

Or,  22/)/,  If  we  rise  higher,  to  the  view  of  such  ends  as 
more  refined  reason  may  propose,  within  the  compass  only 
of  this  present  state :  we  will  suppose  that  it  be  either, 
the  acquisition  of  much  knowledge,  the  furnishing  his 
understanding  with  store  of  choice  and  well-digested  no- 
tions; that  he  may  please  himself  in  being  (or  in  having 
men  think  him)  a  learned  wight.  Death  robs  away  all  his 
gain.  And  what  is  the  world  the  belter  1  How  Utile  shall 
he  enrich  the  clods,  among  which  he  must  shortly  lie 
down  and  have  his  abode !  Or  how  little  is  the  gain,  when 
the  labour  and  travail  of  so  many  years  are  all  vanished 
and  blown  away  with  the  last  puff  of  his  dying  breath, 
and  the  fruit  that  remains,  is  to  have  it  said  by  those  that 
survive,  "  There  lies  learned  dust  T'  That  anv  part  of  his 
acquisitions,  in  that  kind,  descends  to  others,  iittle  betters 
the  case,  when  they  that  succeed  are  all  hastening  down 
also  into  the  same  ignoble  dust.  Besides,  that  the  increase 
of  sorrow,  both  because  the  objects  of  knowledge  do  but 
increase  the  more  he  knows,  do  multiply  the  m'ore  upon 
him,  so  as  to  beget  a  despair  of  ever  knowing  so  much 
as  he  shall  k-now  himself  to  be  ignorant  of;  and  a  thou- 
sand doubts,  about  things  he  hath  more  deeply  consider- 
ed, which  his  more  confident  (undiscovered)  ignorance 
never  dreamt  of  or  suspected.  And  thence  an  unquiet- 
ness,  an  irresolution  of  mind,  which  thev  that  never  drove 
at  any  such  mark  are  (more  contentedly)  unacquainted 
with.  And  also,  because  that  by  how  much  knowl- 
edge hath  refined  a  man's  soul,  so  much  it  is  more  sen- 
sible and  perceptive  of  troublesome  impressions  from  the 
disorderly  state  of  things  in  the  world ;  which  they 
that  converse  only  with  earth  and  dirt,  hai-e  not  spirit's 
clarified  and  fine  enough  to  receive.  So  that,  except  a 
man's  knowing  more  than  others  were  to  be  referred  to 
another  state,  the  labour  of  attaining  thereto,  and  other 
accessary  disadvantages,  would  hardiv  ever  be  compen- 
sated by  the  fruit  or  pleasure  of  it.  And  unless  a  man 
would  suppo.se  himself  made  for  torment,  he  would  be 
shrewdly  tempted  to  think  a  quiet  and  drowsy  ignorance 
a  happier  state. 

Or  if  that  man's  reason,  with  a  peculiarity  of  temper, 
guide  him  to  an  active  negociating  life,  rather  than  that  of 


contemplation ;  and  determine  him  to  the  endeavour  of 
servmg  mankind,  or  the  community  to  which  he  belongs: 
by  how  much  the  worthier  actions  he  performs,  and  "by 
how  much  more  he  hath  perfected  and  accomplished  him- 
self with  parts  and  promptitude  for  such  actions;  the  loss 
and  vanity  is  but  the  greater  thereby,  since  he  and  those 
he  affected  to  serve,  are  ail  going  down  to  the  silent  grave. 
Of  how  little  use  are  the  politician,  the  statesman,  the  se- 
nator, the  judge,  or  the  eloquent  man,  if  we  lay  aside  the 
consideration  of  their  subserviency  to  the  keeping  the 
world  in  a  more  composed  and  orderly  state,  for  the  prose- 
cution of  the  great  designs  of  eternity,  when  ere  long  all 
their  thoughts  shall  perish "?  what  matter  were  it  what  be- 
came of  the  world,  whether  it  be  wise  or  foolish,  rich  or 
poor,  quiet  or  unquiet,  governed  or  ungoverned  1  Who- 
ever should  make  their  order  and  tranquillity  their  study, 
or  that  should  intend  their  thoughts  and  endeavours  to  the 
finding  out  the  exactest  methods  and  rules  of  government 
and  policy,  should  but  do  as  they  that  should  use  a  great 
deal  of  pains  and  art  in  the  curious  adorning  and  trimming 
up  of  a  dying  person ;  or  as  if  some  one,  among  many  con- 
demned persons,  should  he  very  solicitous  to  have  them 
march  with  him  in  veiT  exact  order  to  the  place  of  execu- 
tion. If  the  w-orld  be  not  looked  upon  as  a  tiring  room  to 
dress  one's  self  in,  for  an  appearance  on  the  eternal  stage ; 
but  only  as  a  great  charnel-liouse,  where  they  undress  and 
put  off  themselves,  to  sleep  in  everlasting  darkness;  how 
can  we  think  it  worth  a  thought,  or  to  he  the  .subject  of 
any  rational  design  or  care  t  Who  would  not  rather  bless 
himself  in  a  more  rational  neglect  and  regard  I  essness  of 
all  human  affairs ;  and  account  an  unconcerned  indiffer- 
ency  the  highest  wisdom  1 

Yea,  Sdlii,  If  we  suppose  religioti  (which  we  need  not 
(because  it  is  mentioned  in  this  order)  conceive  exclusive 
of  reason,  but  rather  perfective  of  it :  reason  having  first 
found  out  God,  religion  adores  him)  to  become  with  any  the 
ruling  principle,  and  to  have  the  direction  and  government 
of  the  man,  as  to  his  way  and  end:  how  would  even  that 
languish  with  the  best,  were  the  consideration  of  a  future 
state  laid  aside,  which  with  so  few,  notwithstanding  it,  hath 
any  efficacy  at  all  to  command  and  govern  their  lives'. 
Religion  terminates  upon  God  ;  and  upon  him  imder  a 
double  notion,  either  as  we  design  service  and  honour  to 
him,  or  as  from  him  wc  design  satisfaction  and  blessedness 
to  ourselves.  Now  if  a  man's  thoughts  and  the  intention 
of  his  mind  be  carried  towards  God  under  the  former  no- 
tion, how  great  an  allay  and  abatement  must  it  needs  be  to 
the  vigour  and  zeal  of  his  aflection.  who  shall  with  the 
most  sincere  devotedness  apply  himself  to  serve  his  inter- 
est and  glory,  to  reflect  upon  the  universal  mortality  of 
himself  and  mankind,  without  any  hope  of  compensation 
to  it  by  a  future  immortality  ! 

It  is  agreed  on  all  hands,  that  the  utmost  contributions 
of  creatures  can  add  nothing  to  him  ;  and  that  our  glorify- 
ing him  doth  only  consist,  either  in  our  acknowledging 
him  glorious  ourselves,  or  representing  him  so  to  others. 
But  how  little  doth  it  signify,  and  how  flat  and  low  a  thing 
would  it  seem,  that  I  should  only  turn  mine  eye  upwards 
and  think  a  few  admiring  thoughts  of  God  this  hour,  while 
I  apprehend  myself  liable  to  lose  my  very  thinking  power 
and  whole  being  the  next !  Or  if  we  could  spread  his  just 
renown,  and  gain  all  the  sons  of  men  to  a  concurrence 
wilh  us  in  the  adoring  of  his  sovereign  excellencies,  how 
w^ould  it  damp  and  stifle  such  loyal  and  dutiful  affection, 
to  consider,  that  the  universal  testimony,  so  deservedly 
given  him,  shall  shortly  cease  for  ever,  and  that  infinitely 
blessed  Being  be  ere  long  (again,  as  he  was  from  eternity 
before)  the  only  witness  of  his  own  glorj- !  And  if  the  pro- 
pensicn  of  a  man's  soul  be  towards  God  under  the  latter 
notion  also,  in  order  to  a  satisfaction  that  shall  thence  ac- 
crue to  himself,  (which  design,  both  in  the  pursuit  and  exe- 
cution of  it.  is  so  conjunct  with  the  former  that  it  cannot 
be  .severed.)  it  cannot  but  be  an  unspeakable  diminution 
and  check  to  the  highest  delights  in  this  kind,  to  think  how 
soon  they  shall  have  an  end ;  that  the  darkness  and  dust  of 
the  grave  shall  shortly  obscure  and  extinguish  the  glory  of 
this  lightsome  .scene. 

To  "think  every  time  one  enters  that  blessed  presence, 
for  ought  I  know  I  shall  approach  it  no  more!  This  is 
possibly  my  last  sight  of  that  pleasant  face,  my  last  taste 


280 


THE  VANITY  OF  MAN  AS  MORTAL. 


of  those  enravishing  plea.'iures !  What  bitterness  must  this 
infuse  into  the  most  delicious  sweetness  our  state  could 
then  admit !  And  bv  how  much  more  free  and  large  grace 
should  be  in  its  [n'esent  communications,  and  by  how 
much  any  soul  should  be  more  experienced  in  the  life  of 
God  and  inured  to  divine  delights,  so  much  the  more  grie- 
vous and  afflictive  resentments  it  could  not  but  have  of  the 
approaching  end  of  all ;  and  be  the  more  powerfully  tempt- 
ea  to  say.  Lord,  why  was  1  made  in  vain  1  How  faint  and 
lan<'uid  would  endeavours  be  after  tlie  knowledge  of  that 
God  whom  1  may  but  only  know  and  die  !  How  impotent 
and  inetfeciual  would  the  attractions  of  this  end  be  to  man 
in  this  terrene  state  to  raise  him  above  the  world,  and  res- 
cue him  from  the  power  of  sensible  things,  to  engage  him 
in  the  pursuit  of  that  sanctity  and  purity  which  alone  can 
qualify  him  for  converse  with  God,  to  bear  him  out  in  a 
conflict  against  the  (more  natural)  inclinations  of  sense, 
when  if  with  much  labour  and  painful  striving,  mucli 
self-denial  and  severity  to  the  flesh,  any  disposition  should 
be  attained  to  relish  divine  pleasures,  it  be  considered  all 
the  while,  that  the  end  of  all  may  be  as  soon  lost  as  it  is 
gained;  and  that  possibly  there  may  be  no  more  than  a 
moment's  pleasure  to  recompense  the  pains  and  conflicts  of 
many  years!  Although,  in  this  case,  the  continual  hope 
and  expectation  of  some  further  manifestation  and  fruition 
might  much  influence  a  person  already  holy,  and  a  great 
lover  of  God,  unto  a  steadfast  adherence  to  him  ;  yet  how 
little  would  it  do  to  make  men  such,  that  are  yet  unsuit- 
able and  disaffected  to  him  I  or  even  to  recover  such 
out  of  their  lapses  and  drowsy  fits,  that  are  not  altoge- 
ther so  I 

And  'tis  further  to  be  considered,  that  since  God  hath 
given  man  a  being  capable  of  subsisting  in  another  state; 
(as  doth  appear  by  what  hath  been  already  said ;)  and 
jince  he  is  therefore  capable  of  enjoying  a  greater  happi- 
ness than  his  present  state  can  admitof ;  that  capacity  will 
draw  upon  him  a  most  indispensable  obligation  to  intend 
that  happiness  as  his  end.  For  admit  that  there  be  no  fu- 
ture state  for  him,  it  is  however  impossible  any  mau  should 
know  there  is  none;  and  upon  an  impartial  view  of  the 
whole  case,  he  hath  enough  to  render  it,  (at  least)  far  more 
likely  to  him  that  there  is.  And  certainly  he  cannot  but 
be  obliged  to  pursue  the  highest  good  (even  by  the  law  of 
nature  itself)  which  his  nature  is  capable  of;  which  pro- 
bably he  may  attain,  and  which  he  is  no  where  forbidden 
by  his  Creator  to  aspire  unto.  Whence  therefore,  if  we 
now  circumscribe  him  within  the  limits  of  this  present 
mortal  state  ;  or  if,  for  argument's  sake,  we  .suppose  even- 
tually there  is  no  other;  we  must  not  only  conless  that  ca- 
pacity to  be  given  him  in  vain,  but  that  he  is  obliged  also 
to  employ  the  principal  endeavours  of  his  life  and  all  his 
powers  in  vain ;  (for  certainly  his  principal  endeavour 
ought  to  be  laid  out  in  order  to  his  principal  end  ;)  that  is, 
to  pursue  that  good  which  he  may  attain,  but  never  shall; 
and  which  is  possible  to  him,  but  not  upon  any  terms  fu- 
ture. And  if  It  be  admitted,  that  the  subject  state  of  man 
must  silence  all  objections  .Tgainst  any  such  inconsisten- 
cies, and  make  him  content  to  act  in  pure  obedience  to  his 
Maker,  (whether  he  signify  his  will  by  the  law  of  nature 
only,  or  by  any  positive  precept,)  though  he  shall  not  here- 
after enjoy  any  permanent  state  of  blessedness  as  the  con- 
sequent reward  :  that  virtue  and  goodness,  a  holy  recti- 
tude of  inclinations  and  actions,  are  reward  enough  to 
themselves:  and  there  is  that  justice  and  sweetness  in  re- 
ligion, to  oblige  him  to  love  and  reverence  and  adore  the 
■Divine  Majesty  this  moment,  though  he  were  sure  to  perish 
for  ever  and  be  reduced  to  nothing  the  next ;  I  say,  admit- 
ting all  this,  yet, 

2.  Since  the  blessed  God  himself  is  to  be  considered  as 
the  principal  Agent  and  Designer  in  this  inquiry,  "  Why 
hast  thou  made  all  men  in  vain  V  It  is  with  modest  and 
humble  reverence  to  be  considered,  what  end  worthy  of 
that  infinitely  perfect  Being,  he  may  be  supposed  to  have 
propounded  to  himself  in  forming  such  a  creature  of  so 
improveable  a  nature,  and  furnished  with  so  noble  faculties 
and  powers,  for  so  transient  and  temporary  a  state  1  and 
how  well  it  will  consist  with  the  most  obvious  and  unques- 
tionable notions  we  can  have  of  an  absolutely  perfect  Be- 
ing and  the  attributes  which  he  most  peculiarly  challenges 
b  Jer.  ix.  w. 


and  appropriates  to  him.self,  (so  as  not  only  to  own,  but  to 
glory  in  them,)  that  he  should  give  being  not  to  some  few 
only,  but  to  the  whole  species  of  human  creatures,  and 
therein  communicate  to  them  a  nature  capable  of  know- 
ing, of  loving,  and  enjoying  himself  in  a  blessed  eternity 
with  a  design  to  continue  them  only  for  some  short  space 
on  earth,  in  a  low,  imperfect  state,  wherein  they  shall  be 
liable  to  sink  still  lower,  to  the  vilest  debasement  of  their 
natures;  and  yet  not  for  their  transgression  herein,  (for 
'tis  the  mortality  of  man,  not  by  sin,  but  by  creation  or  the 
design  of  the  Creator  only,  that  is  now  supposed,)  but  for 
his  mere  pleasure  to  bereave  them  of  being,  and  reduce 
them  all  again  to  nothing"!  It  is  to  be  considered,  Whether, 
tl/us  to  resolve  and  do,  can  any  way  agree  to  God,  accord- 
ing to  our  clearest  and  most  assured  conceptions  of  him  ; 
not  from  our  reasoning  only,  but  his  discovery  of  him- 
self !  For  otherwise  we  see  the  imputation  falls  where 
we  should  dread  to  let  it  rest,  of  having  made  man  in 
vain. 

He  is,  in  common  account,  said  to  act  vainly,  who  acts 
beneath  himself,  so  as  to  pursue  an  end  altogether  unwor- 
thy of  him,  or  none  at  all.  'Tis  true,  that  some  single  acts 
may  be  done  by  great  persons  as  a  divertisement,  without 
dishonourable  reflection, that  may  seem  much  beneath  them. 
And  if  any  do  stoop  to  very  mean  offices  and  employ- 
ments to  do  good,  to  help  the  distressed  and  relieve  the 
miserable,  it  is  a  glorious  acquest;  and  the  greater  they 
are,  the  higher  is  the  glory  of  their  condescending  good- 
ness. Benignity  of  nature  and  a  propension  to  the  most 
unexpected  acts  of  a  merciful  self-depression,  when  the 
case  may  require  it,  are  the  most  comely  ornaments  of 
princely  greatness,  and  outshine  the  glorj-  of  the  richest 
diadem.  But  a  wonted  habitual  course  of  mean  actions 
in  great  persons,  that  speak  a  low  design  or  no  design  at 
all,  but  either  a  humour  to  trifle,  or  a  mischievous  nature 
and  disposition,  would  never  fail  to  be  thouffht  inglorious 
a  ,d  infamous;  as  may  be  seen  in  the  instances  of  Sarda- 
iiapalus's  spinning,  and  Domitian's  killing  of  flics. 

When  wisdom  and  goodness  are  in  conjunction  with 
power  and  greatness,  they  never  persuade  a  descent  but 
upon  such  terms  and  for  such  pui poses  that  a  more  glo- 
rious advancement  shall  ensue.  Wisdom  foreseeing  that 
end,  and  goodness  readily  taking  the  way,  which  (though 
it  were  most  undesigned,  or  not  aimed  at  as  an  end)  could 
not  fail  to  effect  it.  Nor  are  any  attributes  of  the  Divine 
Being  more  conspicuous  than  these;  more  testified  by 
himself,  or  more  generally  acknowledged  by  all  men  that 
have  not  denied  his  exi.stence.  Or  if  any  have  done  that 
violence  to  their  own  minds,  as  to  erase  and  blot  out  thence 
the  belief  of  an  existing  Deity,  yet  at  least,  while  they  de- 
ny it,  they  cannot  but  kave  this  notion  of  what  they  deny, 
and  ^rani  that  these  are  great  perfections,  and  must  agree 
to  God,  upon  .supposition  that  he  do  exist.  If  therefore  he 
should  do  an)'  thing  repugnant  to  these,  or  we  should 
.suppose  him  to  do  so,  we  should  therein  suppose  him 
to  act  below  a  God,  and  so  as  were  very  unworthy  of 
him.  And  lliough  it  becomes  us  to  be  very  difliderit  of 
our  own  reasonings  conceraing  the  counsels  and  designs 
of  that  eternal  Being;  so,  as  if  we  should  find  him  to 
assert  any  thing  expressly  of  himself,  which  we  know  not 
how  to  reconcile  with  our  own  preconceived  thoughts, 
therein  to  yield  him  the  cause,  and  confess  the  debility  of 
our  underslandings ;  yet  certainly,  it  were  great  rashness 
and  void  of  all  pretence,  to  suppose  any  thing  which  nei- 
ther he  saiih  of  himself,  nor  we  know  how,  consistently, 
to  think.  Nor  are  we,  in  judging  of  his  designs,  to  bring 
him  down  to  our  model,  or  measure  him  bv  man,  whose 
designs  do  lor  the  most  part  bespeak  only  his  own  indi- 
gency, and  are  levelled  at  his  own  advantage  and  the  bel- 
teriri?  some  way  or  other  of  his  present  condition.  What- 
.soi-ver  the  great  God  doth  towards  his  creatures,  we  must 
understand  him  to  do,  though  with  design,  yet  from  an 
exuberant  fulness  of  life  and  being,  by  which  he  is  inca- 
pable of  an  accession  to  himself  And  hence  that  he 
can,  in  reference  to  himself,  have  no  other  inducement  to 
such  action,  besides  tlie  complacency  which  he  lakes  in 
difl'using  his  free  communications,  (for ''  he  exercises  loving 
kindness,  judgment,  and  righteousness  in  the  earth,  be- 
cause he  delighteth  in  these  things,)  and  the  maintaining 


THE  VANITY  OF  MAN  AS  MORTAL. 


'jai 


the  just  honour  and  reputation  of  his  government  over  his 
creatures,  who  as  they  are  'of  him,  and  through  him, 
must  be  all  to  him,  that  he  may  have  glory  for  ever. 

Now,  though  it  be  most  undoubtedly  true,  that  the 
sovereignty  of  his  power  and  dominion  over  his  creatures 
(of  which  he  hath  no  need,  and  to  whom  he  so  freely  gave 
bemg)  is  so  absolute  and  unlimited,  that  if  we  consider 
that  only,  we  must  acknowledge,  he  might  create  a  man 
or  an  angel,  and  annihilate  him  presently ;  yea,  that  he 
might,  if  he  so  pleased,  raise  up  many  thousand  worlds  of 
intelligent  and  innocent  creatures  into  being  in  one 
moment,  and  throw  them  into  nothing  again  the  very  next 
moment.  Yet  how  unwarrantably  should  we  maim  the 
notion  of  God,  if  we  should  conceive  of  him  only  accord- 
ing to  one  attribute,  secluding  the  consideration  of  the 
rest !  How  misshapen  an  idea  should  we  bear  of  him  in 
our  minds  !  And  how  would  it  deform  the  face  of  Pro- 
vidence, and  spoil  the  decorum  of  his  administrations,  if 
they  should  be  the  elfecls  of  oiie  single  attribute  only,  the 
other  having  no  influence  on  the  affairs  of  the  world  !  If 
nothing  but  vicrcy  should  appear  in  his  dispensations 
towards  smful  man,  so  that  every  man  might  do  what  were 
good  in  his  own  eyes,  without  cause  of  fear  to  be  called 
to  accoimt ;  if  the  most  dissolute  and  profane  were  equally 
assured  of  his  favour,  with  those  who  are  most  holy  and 
strictly  regular  in  all  their  conversation,  what  would  be 
thought  of  God  and  religion^  Or  how  should  we  savour 
the  notion  of  an  impure  deity,  taking  pleasure  to  indulge 
the  wickedness  of  men  ■?  And  if  justice  alone  have  the 
whole  management  of  affairs,  and  every  act  of  sin  be  fol- 
lowed with  an  act  of  sudden  vengennce,  and  the  whole 
world  become  a  flaming  theatre,  and  all  men  held  in  a 
hopeless  expectation  of  fiery  indignation  and  of  judgment 
without  merc)^,  what  would  become  of  that  amiable  repre- 
sentation, and  the  consolatory  thoughts  we  have  of  God, 
and  of  that  love  and  duty  which  some  souls  do  bear 
towards  him  *!  Or  if  po^ocr  should  affect  daily  to  show 
itself  in  unusual  appearances  and  effects,  in  changing  every 
hour  the  shapes  of  the  terrestrial  creatures,  in  perpetual 
quick  inno\'utions  of  the  courses  of  the  celestial,  with  a 
".Aousand  more  kinds  of  prodigious  events  that  might  be 
the  hourly  effects  of  tmlimited  power,  how  were  the  order 
of  the  world  disturbed,  and  how  unlovely  an  idea  would 
It  beget  in  every  intelligent  creature,  of  him  that  made  and 
rules  it !  Yet  is  it  from  no  defect  of  mercy,  that  all  men 
are  not  equally  favoured  and  blessed  of  God;  nor  of  jus- 
tice, that  a  speedy  vengeance  is  not  taken  of  all ;  nor  of 
povjer,  that  th^  world  is  not  filled  with  astonishing  won- 
ders every  day ;  but  rather  from  their  unesce.^siveness, 
and  that  they  make  that  blessed  temperature  where  they 
reside,  and  are  exercised  in  so  exact  proportion,  that 
nothing  is  ever  done  unworthy  of  him,  who  is,  at  once, 
both  perfectly  merciful,  and  just,  and  powerful,  and  wise, 
and  hath  all  perfections  eminently  comprehended  and 
united  in  his  own  most  simple  Being.  It  were  therefore 
besides  the  purpose  to  insist  only  what  sovereign  power, 
considered  apart,  might  do ;  but  we  are  to  consider  what 
may  be  congruous  to  him  to  do,  who  is  infinitely  wise  and 
good,  as  well  as  powerful. 

1.  And  first,  let  it  be  weighed,  how  it  may  square  with  the 
Divine  wisdom,  to  give  being  to  a  world  of  reasonable  crea- 
tures, and  giving  them  only  a  short  time  of  abode  in  being, 
to  abandon  them  to  a  perpetual  annihilation.  Wisdom 
in  any  agent  must  needs  suppose  the  intention  of  some 
valuable  end  of  his  action.  And  the  Divine  wisdom, 
wherein  it  hath  any  end  diverse  from  that  which  his  pure 
goodness  and  benignity  towards  liis  creatures  would  in- 
cline him  to,  (which  also  we  must  conceive  it  most  intent 
to  promote  and  further,)  cannot  but  have  it  chiefly  in  de- 
sign ;  it  being  determined  that  his  goodness  should  open 
itself  and  break  forth  into  a  creation,  and  that  of  reason- 
able creatures,  so  to  manage  his  government  over  these 
(which  indeed  are  the  only  subjects  of  government  in  the 
strict  and  proper  notion  of  it)  as  may  most  preserve  his 
authority,  and  keep  up  his  just  interest  in  them,  both  by 
recommending  him  to  their  fear  and  love;  to  possess  them 
with  that  due  and  necessary  reverence  of  him  that  may 
restrain  them  from  contemptuous  sinning ;  and  so  endear 
his  government  to  them,  as  to  engage  them  to  a  placid  and 
c  Rom.  xu  36. 


free  obedience.  But  how  little  would  it  agree  with  thi-, 
design  of  the  Divine  ^^  isdom,  to  have  made  man  only  foi' 
this  temporary  stale  !     For, 

1.  How  little  would  it  tend  to  the  begetting  and  set- 
tling that  fear  of  God  in  the  hearts  of  men,  that  were  ne- 
cessary to  preserve  his  authority  and  government  from  b 
profane  contempt ;  whereas  daily  experience  shows,  tha 
there  is  now  no  ditlerence  made  between  them  that  fear  Goc' 
and  them  that  fear  him  not,  unless  wherein  the  former  arc 
worse  dealt  with  and  more  exposed  to  sufferings  anc 
wrongs  :  that,  at  least,  iis  often  (yea  for  the  most  partj 
so,  that  to  depart  from  iniquity  is  to  make  oneself  a  prey': 
that  those  who  profess  and  evidence  the  most  entire  devot- 
edness  to  God,  and  pay  the  greatest  observance  and  duty 
to  him,  become  a  common  scorn  upon  this  very  account, 
jnd  are  in  continual  danger  to  be  eaten  up  as  bread  by 
those  that  call  not  upon  God;  while  in  the  meantime  the 
tabernacles  of  robbers  prosper,  and  they  that  provoke  God 
are  secure,  are  not  plagued  as  other  men,  nor  in  trouble  as 
other  men.  And  judgment  is  not  here  executed  for  wicked 
works  in  this  world.  If  also  nothing  is  to  be  expected, 
either  of  good  or  evil,  in  another,  who  is  likely  to  be  in- 
duced, in  this  case,  to  fear  God  or  to  be  subject  to  him  ■? 
And  how  unlike  is  this  to  the  wisdom  of  the  Supreme 
Ruler,  to  expose  his  most  rightful  and  sovereign  authority 
to  the  fearless  and  insolent  affionts  of  his  own  revolted 
creatures,  without  any  design  of  future  reparation  to  it ;  as 
if  he  had  created  them  on  purpose  only  to  curse  him  and 
diel  But  he  hath  prevented  the  occasion  of  so  reproach- 
ful a  censure,  and  thought  fit  to  fill  his  word  and  the 
con.sciences  of  guilty  sinners  with  threats  and  dreadful 
presages  of  a  future  judgment  and  state  of  punishment. 
To  which  he  is  no  less  concerned,  both  in  point  of  wisdom 
and  veracity,  (and  1  may  add  of  legal  justice,)  to  make 
the  event  correspond,  that  he  may  neither  be  found  to 
have  omitted  any  due  course  for  preventing  or  redress 
of  so  great  an  evil;  and  lliat,  if  the  threatening  do 
not  effectually  over-awe  sinners,  the  execution  may  at 
least  right  himself:  and  that,  in  the  meantime,  he  do 
not  (that  which  would  least  of  all  become  him,  and  which 
were  most  repugnant  to  his  nature)  make  use  of  a  solemn 
fiction  to  keep  the  world  in  order,  and  maintain  his  govern- 
ment by  falsehood  and  deceit,  that  is,  by  threatening  what 
he  knows  shall  never  be. 

2.  Nor  were  there  (in  the  case  all  along  supposed)  a 
more  probable  provision  made,  to  conciliate  and  procure  to 
the  Divine  majesty  the  love  which  it  is  requisite  he  should 
have  from  the  children  of  men.  And  this  cannot  but  be 
thought  another  apt  method  for  his  wisdom  to  pitch  upon, 
to  render  his  government  acceptable,  and  to  engage  men  to 
that  free  and  complacential  subjection  which  is  suitable  to 
God.  For  how  can  that  filial  and  dutiful  affection  ever 
be  the  genuine  product  or  impress  of  such  a  representation 
of  the  case  between  God  and  them  ;  that  is,  that  they  siiaU 
be  most  indispensably  obliged  to  devote  their  whole  being 
and  all  their  powers  entirely  to  his  service  and  interest; 
exactly  to  observe  his  strictest  laws,  to  keep  under  the  se- 
verest restraint  their  most  innate,  reluctant  inclinations; 
and  in  the  meantime  expect  the  administrations  of  Provi- 
dence to  be  such,  towards  them,  that  they  shall  find  harder 
usage  all  their  days  than  his  most  insolent  and  irreconcil- 
able enemies,  and  at  last  lose  their  very  beings,  they  know 
not  how  soon,  and  therewith  (necessarily)  all  possibilities 
of  any  future  recompense.  Is  ihis  a  likely  way  to  procure 
love,  and  to  captivate  hearts  into  au  afi'ectionate  and  free 
obedience  ■]  Or  what  is  it  probable  to  produce,  but  a  sour 
and  sullen  despondency,  the  extinction  of  all  generous 
affection,  and  a  temper  more  agreeable  to  a  forced  enthral- 
ment  to  some  malignant,  insulting  genius,  than  a  willing 
subjection  to  the  God  of  all  grace  and  love'?  And  every 
one  will  be  ready  to  say.  There  is  little  of  wisdom  in  that 
government,  the  administration  whereof  is  neither  apt  to 
beget  fear  nor  love  in  those  that  are  subject  to  it :  but 
either  through  the  want  of  the  one  to  be  despised,  or 
to  be  regretted  through  the  want  of  the  other.  And  this 
being  the  very  case,  upon  supposition  of  no  future  state,  it 
seems  altogether  unworthy  of  the  Divine  wisdom,  that  such 
a  creature  should  ever  have  been  made  as  man,  upon 
which  no  end  is  attainable,  (as  the  course  of  providence 


282 


THE  VANITY  OF  MAN  AS  MORTAL. 


commonly  runs  in  this  world,)  in  comparison  whereof,  it 
were  not  better  and  more  honourable  to  his  Maker,  (whose 
interest  it  is  the  part  of  his  wisdom  lo  consult,)  that  he 
had  never  been.  And  therefore,  a.s  to  God  and  the  just 
and  worthy  desig;ns  of  his  glory,  he  would  seem,  upon  this 
supposition,  wholly  made  in  vain. 

2.  And  secondly,  How  congruous  and  agreeable  would 
this  supposition  prove  to  the  goodness  of  God^  As  that 
other  attribute  of  wisdom  doth  more  especially  respect  his 
own  interest,  so  doth  this  the  interest  of  his  creatures  : 
that  is,  if  it  be  imderstopd,  not  in  a  metaphysical,  but  in  a 
moral,  sense ;  as  it  imports  a  propensity  and  steady  bent 
of  will  unto  benefaction,  according  to  that  of  the  Psalmist, 
Thou  art  good,  and  dost  good.d  And  this  free  and  gene- 
lous  principle  it  is,  which  gives  the  first  rise  and  begin- 
ning to  all  the  designs  any  way  respecting  the  well-being 
and  happiness  of  creatures  ;  which  then  infinite  wisdom 
forms  and  manages  to  their  full  issues  and  accomplishment, 
guiding  (as  it  were)  the  hand  of  almighty  power  in  the  ex- 
ecution of  them. 

That  there  should  be  a  creation,  we  may  conceive  to  be 
the  first  dictate  of  this  immense  goodness,  which  afterwards 
ditfuses  itself  through  the  whole,  in  communications  agree- 
able to  the  nature  of  every  creature.  So  that  even  this  in- 
ferior and  less  noble  part,  the  earth,  is  full  of  the  goodness 
of  the  Lord."  It  creates  first  its  own  object,  and  then  pours 
Ibrth  itself  upon  it  with  infinite  delight,  rewarding  the  ex- 
pense with  the  pleasure  of  doing  good.  Now  if  we  should 
suppose  such  a  creature  as  man  made  only  for  that  short 
time  and  low  state  which  we  see  to  be  allotted  him  in  this 
world,  it  were  neither  difficult  nor  enough  to  reconcile  the 
hypothesis  with  strict  justice,  which  upon  the  ground  of  ab- 
solute dominion  may  do  what  it  wiH  with  its  own :  but  the 
ill  accord  it  seems  to  have  with  so  large  and  abounding 
goodness,  renders  it  very  unlike  the  dispensation  of  the 
blessed  God  ;  no  enjoyment  being  in  that  case  afforded  to 
this  sort  of  creatures,  agreeable  to  their  common  nature 
and  capacity,  either  in  degree  or  continuance. 

Not  in  degree:  for  who  sees  not,  that  the  nature  of  man 
is  capable  of  greater  things  than  he  here  enjoys  ">  And 
where  that  capacity  is  rescued  from  the  corruption  that 
narrows  and  debases  it,  how  sensibly  do  holy  souls  resent 
and  bewail  their  present  state,  as  a  stale  of  imperfection  ! 
With  how  fervent  and  vehement  desires  and  groans  do 
they  aspire  and  pant  after  a  higher  and  more  perfect !  We 
that  are  in  this  tabernacle  do  groan,  being  burdened  ;  not 
for  that  we  would  be  unclothed, f  (that  is  not  enough,  to 
be  delivered  out  of  the  miseries  of  life,  by  laying  clown 
this  passive  part,  is  not  that  which  will  terminate  their  de- 
sires,) but  clo!hed  upon,  that  mortality  might  be  swallowed 
up  of  life.  Theirs  are  not  brutal  groans,  the  complaint  of 
oppressed  sensitive  nature  under  a  present  evil ;  but  ra- 
tional and  spiritual,  the  expressions  of  desire  strongly  car- 
ried to  pursue  an  apprehended  suitable  good.  The  truest 
notion  we  can  yet  have  of  the  primitive  nature  and  capacity 
of  man,  is  by  beholding  it  in  its  gradual  reslitiuion.  And 
is  it  agreeable  to  the  goodness  of  God,  lo  put  such  a  nature 
into  any,  and  withhold  the  suitable  object?  As  if  it  wee 
a  pleasure  to  him,  to  behold  the  work  of  his  hands  spending 
itself  in  weary  strugglings  towards  him,  and  vexed  all  the 
while  it  continues  in  being,  with  the  desire  of  what  it  shall 
never  enjoy ;  and  which  he  hath  made  it  desire,  and  there- 
in encouraged  it  to  expect  ? 

Nor  in  continuance:  for  I  suppose  it  already  evident, 
that  the  nature  of  man  is  capable  (in  respect  of  his  principal 
part)  of  perpetuity,  and  so  of  enjoying  a  felicity  nereafler 
that  shall  be  permanent  and  know  no  end.  And  it  seems 
no  way  congruous  lo  so  large  goodness,  to  stifle  a  capacity 
whereof  it  was  itself  the  author,  and  destroy  its  own  work. 
For  if  the  being  of  man  is  intended  for  so  .short  a  continu- 
ance, either  he  may  have  the  knowledge  of  this  determina- 
tion concerning  him,  or  not.  If  he  cannot  have  the  know- 
ledge of  it,  why  should  any  one  say  what  they  cannot 
know;  or  put  such  a  thing  upon  God,  that  is  so  vilely 
reflecting  and  dishonourable  to  him  t  If  he  may  have  the 
knowledge  of  it,  then  doth  he  seem  a  creature  made  for 
vorment,  while  by  an  easy  reflection  upon  himself  he  may 
discern,  he  is  not  incapable  of  a  perpetual  state,  and  is  yet 
brought  forth  into  the  light  to  he  ere  long  extinguished 

d  Pant.  cxix.  SS.  pPsal.  xxxiii.  5. 


and  shut  up  in  everlasting  darkness.  And  who  can  thmk 
this  a  thing  worthy  of  infinite  and  eternal  goodness  1  Be- 
sides, (as  hath  been  insisted  belbre,)  that  this  torture,  pro- 
ceeding from  so  sad  an  expectation,  cannot  but  be  most 
grievous  and  afllictive  to  the  best.  Whence  the  apostle 
tells  us,s  that  Christians,  if  in  this  life  only  they  had  hope, 
were  of  all  men  most  miserable:  so  that  it  were  more  de- 
sirable never  to  have  been.  If  any  yet  fall  hereafter  into  a 
state  to  which  they  would  prefer  perpetual  annihilation, 
inasmuch,  as  it  is  wholly  by  their  own  default,  it  no  way 
reflei^s  upon  Divine  goodness.  But  it  would  be  a  dis- 
honourable reflection  rather  upon  that  Author  and  Foun- 
tain of  all  goodness,  if  he  should  not  express  himself  wise 
and  just  as  well  as  good  ;  as  it  would  upon  a  man,  espe- 
cially a  ruler  over  others,  if  that  which  we  call  good-nature 
were  conjunct  with  stolidity,  or  an  insensibleness  of  what- 
soever affronts  to  his  person  and  government.  Upon  the 
whole,  therefore,  it  seems  most  repugnant  to  these  great 
attributes  of  the  Divine  Being,  to  have  made  man  only  for 
this  present  state.  That  to  think  so,  were  to  conceive  un- 
worthily of  him,  as  if  he  had  acted  much  beneath  himself, 
and  done  a  vain  thing  in  making  such  a  creature,  no  end 
being  attainable  by  it,  which  we  can  suppose  either  his 
wisdom  or  goodness  to  aim  at. 

If  any  would  imagine  to  themselves  an  expedient,  by 
supposing  an  eternal  succession  of  human  generations, 
upon  whom  the  wisdom  and  goodness  of  God  might  have  a 
perpetual  exercise  in  the  government  and  sustentation  of 
them  for  their  appointed  times:  this  would  be  far  from  sa- 
tisfying as  to  cither,  but  would  rather  increase  the  difficulty ; 
for  there  would  be  the  same  temptation  upon  all  the  indi- 
viduals, to  contemn  or  regret  the  government  of  their 
Maker.  So  that  he  should  hereby  even  eternize  his  own 
reproach  ;  and  should  always,  in  every  succession,  have 
still  the  same  craving  appetites  returning,  and  expectations 
never  to  be  satisfied,  which  were  as  repugnant  to  all  he 
hath  discovered  to  us  of  his  nature,  as  any  thing  we  can 
suppose.  Though  some  persons  of  a  light  and  desultory 
humour,  might  imagine  to  themselves  a  pleasure  in  it,  if 
they  had  the  power  to  make  such  a  rotation  of  things, 
rising  and  falling,  coming  and  passing  away,  at  their  beck 
and  command  ;  and  such  as  were  of  a  sanguinary  temper, 
might  sport  themselves  in  raising  up  and  lopping  off  lives 
at  pleasure  with  an  arbitrary  hand :  yet  sure  they  would 
never  gain  by  it  the  esteem  of  being  either  wise  or  good; 
and  would,  'tis  like,  in  time  grow  weary  of  the  sport.  But 
to  form  to  ourselves  such  ideas  of  the  blessed  God,  were 
an  injury  not  inferior  lo  the  ver}'  denial  cffhis  being. 

His  providence  towards  the  inferior  creatures  hath  no 
resemblance  of  any  such  thing ;  whom  his  bounty  sustains 
agreeably  to  their  natures,  who  have  no  foresight  of  their 
own  cessation  from  being,  to  keep  them  in  a  continual 
death  by  the  expectation  of  it ;  and  who  serve  to  valuable 
and  reasonable  purposes  while  they  are  continued ;  for  they 
are  useful,  partly  to  the  sustentation  of  man,  and  partly  to 
his  instruction,  in  order  to  his  higher  ends.  And  though 
each  individual  of  them  do  not  actually  so,  it  is  suflicient 
that  the  several  kinds  of  them  are  naturally  apt  thereto, 
which  are  propagated  according  to  a  settled  course  and  law 
of  nature,  in  their  individuals.  And  if  all  immediately 
serve  not  man,  yet  they  do  it  mediately,  in  serving  those 
that  more  immediately  do.  Besides,  that  when  such  a 
work  was  lo  be  done,  as  the  furnishing  out  and  accom- 
plishing this  lower  world;  it  was  meet  all  things  should 
be  in  number,  weight,  and  measure,  and  correspond  in 
every  part.  As  if  one  build  a  hou.se  for  enleriainment, 
though  the  more  noble  rooms  only  do  come  in  view,  yet  all 
the  rest  are  made  answerably  decent,  on  supposition  that 
Ihey  may.  It  was  becoming  the  august  and  great  Lord  of 
this  world,  thai  it  have  in  it,  not  only  what  may  sustain 
the  indigent,  but  gratify  the  contemplative  by  fresh  variety ; 
who  would  be  apt  to  grow  remiss  by  conversing  only  with 
what  were  of  every  day's  observation.  Nor  was  that  a  low 
end,  when  such  contemplation  hath  so  direct  a  tendency  to 
raise  a  considering  mind  to  the  sight,  and  love,  and  praise 
of  the  Supreme  Being,lhathathstamped  solivelysignatures 
and  prints  of  his  own  perfections  upon  all  his  works.  If  it 
be  said,  man  might  be  in  the  same  kind  .serviceable  to  the 
contemplation  of  angels,  though  he  were  himself  never  lo 

(ICar.  v.i.  el  Cor.  iv.  19. 


THE  VANITY  OF  MAN  AS  MORTAL. 


■283 


know  any  other  than  this  mortal  state ;  'tis  true  that  he 
might  so;  but  yet  the  incongruities  were  no  way  salved, 
of  God's  putting  a  capacity  and  expectation  into  liis  na- 
ture of  a  better  state:  of  his  dealing  so  hardly  with  them, 
that  he  hath  procured  to  love  him:  of  his  never  vindica- 
ting their  high  contempt  that  spent  their  days  in  rebellion 
against  him.  Besides,  that  these  were  ill  precedents,  and 
no  pleasant  themes  for  the  view  of  an  angelical  mind. 
And  if  they  see  a  nature  extinct,  capable  of  their  stale, 
what  might  they  suspect  of  their  own  ?  So  that,  which 
way  soever  we  turn  our  thoughts,  we  still  see  that  man's 
mortality  and  liableness  to  an  unavoidable  death,  ab- 
stracted from  the  thoughts  of  another  state,  cany  that 
constant  aspect,  as  if  all  men  were  made  in  vain. 

What  remains  then,  but  that  we  conclude  hence,  we 
ought  not  too  much,  or  too  long,  thus  to  abstract,  nor  too 
closely  confine  our  eye  to  this  dark  and  gloomy  theme, 
death  and  the  grave,  or  withhold  it  from  looking  further. 
For  far  be  it  from  us  to  think  the  wise  and  Holy  God  hath 
given  being  to  man  (and  consequently  exercised  a  long 
continued  series  of  providence  through  so  many  successive 
ages  towards  him)  in  vain.  Nothing  but  a  prospect  of  an- 
other stale  can  solve  the  knot  and  work  through  the  pre- 
sent difficulty,  can  give  us  a  true  account  of  man  and  what 
lie  was  made  for.  Therefore  since  it  would  be  profane 
and  impious,  sad  and  uncomfortable,  a  blasphemy  to  our 
INIaker,  a  torture  to  ourselves,  to  speak  it  as  our  settled  ap- 
prehension and  judgment,  that  God  hath  made  man  to  no 
Eurpose;  we  are  obliged  and  concerned,  bolh  in  justice  to 
ira  and  compassion  to  ourselves,  so  to  represent  the  case, 
as  that  we  may  be  able  to  remove  so  unworthy  and  black 
a  thought  to  the  greatest  distance  from  us,  boih  in  itself 
and  whatsoever  practice  would  be  consequent  thereto :  that 
is,  to  conclude,  That  certainly  there  must  be  another  slate 
after  this,  and  accordingly  steer  our  course. — The  Im- 
provement then  of  the  foregoing  discourse  will  have  a  dou- 
ble aspect : — on  our  judgments,  and  practice. 

1.  On  our  judgments.  To  settle  this  great  principle  of 
truth  in  them.  The  certam  futurity  of  another  state  after 
this  life  is  over,  unto  which  this  present  state  is  only  pre- 
paratory and  introductive.  For  whereas  we  can  never  give 
a  rational  account  why  such  a  creature  as  man  was  made, 
if  we  confine  all  our  apprehensions  concerning  him  to  his 
present  state  on  earth:  let  them  once  transcend  those  nar- 
row limits,  fly  over  into  eternity,  and  behold  him  made  for 
an  everlasting  state  hereafter,  and  the  difficulty  now  van- 
ishes, the  whole  aflair  looks  with  a  comely  and  befitting 
aspect. 

For  we  may  now  represent  the  case  thus  to  ourselves  : 
that  man  was  put  into  this  terrestrial  state  and  dwelling,  by 
the  wise  and  righteous  designation  of  his  great  Creator  and 
Lord,  that  his  loyaltj'  to  him,  amidst  the  temptations  and 
enticements  of  sensible  things,  might  be  tried  awhile:  that 
revolting  from  him,  he  is  only  left  to  feel  here  the  just 
smart  of  his  causeless  defection:  that  yet  such  further  me- 
thods are  used  for  his  recovery,  as  are  most  suitable  to  his 
so  impaired  state.  An  allayed  light  shines  to  him  in  the 
midst  of  darkness,  that  his  feebler  eye  may  receive  a  gra- 
dual illumination,  and  behold  God  in  those  more  obscure 
discoveries  which  he  now  vouchsafes  of  himself,  till  by  de- 
grees he  be  won  to  take  up  good  thoughts  of  him,  and  re- 
turn into  an  acquaintance  and  friendship  with  him  ;  which 
once  begun  here,  shall  be  hereafter  perfected  in  eternal 
fruitions.  The  offence  and  wrong  done  to  his  Maker,  he 
in  a  strange  unthought-of  way  makes  compensation  of  to 
himself;  and  testifies  his  reconcileableness,  and  persuades 
a  reconciliation  upon  such  terms,  and  by  so  endearing  me- 
diums, as  might  melt  and  mollify  hearts  of  adamant";  and 
shall  elfectually  prevail  with  many  to  yield  them.selves 
the  subjects  and  instances  of  his  admired  goodness  for  ever; 
while  others  lie  only  under  the  naturarconsequents  and 
just  resentments  of  their  unremedied  enmity  and  folly.  So 
are  the  glorious  issues  of  God's  dispensation  towards  man, 
and  the  wise  and  merciful  conduct  of  his  equal  govern- 
ment, worthily  celebrated  through  the  days  of  eternity  with 
just  acclamation  and  praises.  We  can  fasten  upon  nothing 
exceptionable  or  unaccountable,  yea,  or  that  is  not  highly 
laudable  and  praise-worthy,  in  this  course  of  procedure. 
Therefore,  though  now  we  behold  a  dark  cloud  of  mortal- 
ity hangingover  the  whole  human  race  ;  though  we  see  the 


grave  still  devouring  and  still  unsatisfied,  and  that  all  are 
successively  drawn  down  into  it ;  and  we  puzzle  ourselves 
10  assign  a  reason  why  such  a  creature  was  made  a  rea^ 
sonable  being,  capable  of  an'  everlasting  duration,  to  visit 
the  world  only  and  vanish,  to  converse  a  short  space  with 
objects  and  afiairs  so  far  beneath  it,  and  retire  we  know- 
not  whither:  if  yet  our  eye  follow  him  through  the  dark 
paths  of  the  region  of  death,  till  at  the  next  appearance  we 
behold  him  clothed  with  iuunortaliiy  and  fitted  to  an  end- 
less state,  the  v/onder  is  over,  and  our  amusement  quickly 
ceases. 

Wherefore  let  us  thus  bethink  ourselves,  and  consider  : 
Surely  he  that  made  this  great  universe,  and  disposed  all 
the  sorts,  stations,  and  motions  of  creatures  in  it  in  so  ex- 
quisite order  and  method,  cannot  but  be  a  most  perfectly 
wise  and  intellectual  agent,  and  therefore  cannot  be  sup- 
posed to  have  done  any  thing  to  no  purpose ;  much  less 
when  all  the  inferior  creatures  have  ends  visibly  answer- 
ing the  exigency  of  their  natures,  to  have  made  so  excel- 
lent a  creature  as  man  (the  nobler  part  of  his  lower  crea- 
tion) in  vain ;  that  he  only  should  be  without  his  propor- 
tionable end,  and  after  a  short  continuance  in  being,  re- 
turn to  nothing,  without  leaving  it  conjeclurable  what  he 
was  made  for.  This  were  so  intolerable  .m  incongruity,  and 
so  unlike  the  footsteps  that  every  where  else  appear  in  the 
Divine  wisdom  and  goodness,  that  we  cannot  but  inquire 
further  into  this  matter,  and  conclude  at  last,  that  he  was 
made  for  some  higher  purposes  than  are  within  the  reach  of 
our  sight,  and  hath  his  principal  part  yet  to  act  upon  an- 
other stage,  within  the  veil,  that  shall  never  be  taken  down. 
The  future  immortality  of  man  seems  therefore  so  cer- 
tainly grounded  upon  what  is  discovered  and  generally  ac- 
knowledged touching  the  nature  of  God  and  his  most  pe- 
cidiar  and  essential  perfections,  that  unless  we  were  fur- 
ther put  to  prove  the  existence  of  a  God,  (which  to  them 
that  are  rational  need  not,  and  to  them  that  are  not  were  in 
vain,)  there  can  no  reasonable  doubt  remain  concerning  it. 

2.  Wherefore  the  further  use  we  have  to  make  of  the 
matter  proposed,  is  in  reference  to  our  practice  ;  which  it 
may  htly  serve  both  to  correct  and  reprove,  and  also  to 
direct  and  guide. 

1.  It  administers  the  ground  of  just  rehike ;  that  since, 
if  we  terminate  our  thoughts  and  designs  upon  things  only 
on  this  side  the  grave,  it  would  seem  we  were  wholly 
made  in  vain  ;  and  we  do  yet  so  generally  employ  our 
cares  and  endeavours  aboiU  such  things,  and  even  the  vi- 
lest and  most  despicable  of  these ;  and  so  live  not  to  our 
own  dishonour  only,  but  to  the  reproach  of  our  Maker,  as 
if  he  made  us  for  no  more  worthy  ends.  And  let  us  but 
impartially  debate  the  matter  with  ourselves ;  Can  we,  in 
sober  reason,  think  we  were  made  only  for  such  ends  as 
the  most  only  pursue'?  have  we  any  pretence  to  think  so'? 
or  can  it  enter  into  our  souls  to  believe  it "?  Would  not 
men  be  ashamed  to  profe.ss  such  a  belief;  or  to  have  it 
written  in  their  foreheads,  these  are  the  only  ends  they  are 
capable  of?  Then  might  one  read,  such  a  man  born  to  put 
others  in  mind  of  his  predecessor's  name,  and  only  lest 
such  a  family  should  want  an  heir  :  such  a  one  to  consume 
such  an  estate,  and  devour  the  provenue  of  so  many  farms 
and  manors:  such  a  one  to  fill  so  many  Kngs  and  coffers 
to  sustain  the  riot  of  him  that  succeeds :  some  created  to 
see  and  make  sport ;  to  run  after  hawks  and  dogs,  or  spend 
the  time  which  their  w-cariness  redeems  from  converse 
with  brutes,  in  making  themselves  such,  by  drinking 
away  the  little  residue  of  wit  and  reason  they  have  left ; 
mixing  with  this  genteel  exercise,  their  impure  and  scur- 
rilous drolleries,  that  they  may  befriend  one  another  with 
the  kind  occasion  of  proving  themselves  to  be  yet  of  human 
race,  by  this  only  demonstration  remaining  to  them,  that 
they  can  laugh  ;  which  medium,  if  the  wisdom  of  the  just 
were  known,  would  be  found  so  pregnant  as  to  afford  them 
a  double  conclusion,  and  be  as  effectual,  oftentimes,  to 
prove  them  fools  as  men.  Others  one  might  read  born  to 
trouble  the  world,  to  disquiet  the  neighbourhood,  and  be 
the  common  plague  of  all  about  them  ;  at  least,  if  they 
have  any  within  their  reach  and  power  that  are  wiser  and 
more  sober  than  themselves,  or  that  value  not  their  souls 
at  so  cheap  a  rate  as  they  :  others  made  to  blaspheme  their 
Maker,  to  rent  the  sacred  name  of  God,  and  make  proof 
of  their  high  valour  and  the  gallantry  of  their  brave  spirits, 


284 


THE  VANITY  OF  MAN  AS  MORTAL. 


by  bidding  a  defiance  to  Heaven,  and  proclaiming  their 
heroic  contempt  ol'  the  Deity  and  of  all  religion.  As  if 
they  had  persuaded  themselves  into  an  opinion,  that  be- 
cause they  have  had  so  prosperous  success  in  the  high 
achievements  of  conquering  their  humanity,  and  baffling 
their  own  fear,  and  reason,  and  conscience,  death  also  will 
yield  them  as  easy  a  victory,  or  be  afraid  to  encounter  men 
of  so  redoubted  courage;  that  the  God  of  heaven,  rather 
than  oliend  them,  will  not  stick  to  repeal  his  laws  for  their 
sakes,  or  never  exact  the  observance  of  them  from  persons 
of  their  quality;  that  they  shall  never  be  called  to  judg- 
ment, or  be  complimented  only  there  with  great  respect, 
as  persons  that  bore  much  sway  in  their  country,  and  could 
number  so  many  hundreds  or  thousands  a  year;  that  at 
least,  the  infernal  flames  will  never  presume  to  touch  so 
worthy  personages;  that  devils  will  be  awed  by  their 
greatness,  and  fear  to  seize  them,  lest  they  should  take  it 
for  an  affront.  No  conceit  can  be  imputed  to  these  men 
absurd  enough  to  over-match  the  absurdity  of  their  prac- 
tice. They  can  themselves  think  nothing  more  gross  and 
shameful  than  what  they  daily  are  not  ashamed  to  act. 
For  what  absurdity  can  be  compassed  in  a  thought  greater 
than  what  appears  in  a  course  of  life  managed  in  perpetual 
hostility  to  all  principles  of  reason  and  humanity  ?  And 
either  they  must  own  all  the  impious  folly  of  such  thoughts, 
or  confess,  upon  other  accounts,  an  equal  infatuation  in 
their  thinking  faculty  itself  For  either  they  think  their 
course  justifiable,  or  they  do  not.  ]f  they  do,  how  fatally 
are  all  things  inverted  in  their  depraved  minds !  Wisdom 
and  folly,  virtue  and  vice,  good  and  evil,  seem  to  them 
transformed  into  one  another,  and  are  no  longer  to  be 
known  by  their  own  names.  The  common  notions  of  all 
mankind  are  but  blind  fancies  in  comparison  of  their  later 
and  clearer  illumination  :  and  the  ancient  religions  senti- 
ments of  all  former  ages,  dreams  and  follies  to  their  ad- 
mired new  light.  Their  w'ise  and  rare  discoveries,  that 
they  and  all  things  came  by  chance,  that  this  world  hath 
no  owner  or  Lord,  (because  they  never  had  wit  or  patience 
to  consider  the  nonsense  of  them  ;  and  though  they  never, 
any  of  them,  had  the  luck  to  see  one  clod  of  earth,  or 
grain  of  sand,  start  up  into  being  out  of  nothing  ;  much 
less  ground  to  think,  that  such  a  world  should  of  it-self  do 
sq  )  are  reason  enough  with  them,  to  mock  at  the  Eternal 
Being,  and  attempt  to  jeer  religion  out  of  the  world,  and 
all  other  men  out  of  their  reason  and  wits,  as  they  have 
themselves.  And  sure  this  must  be  their  only  pretence, 
and  their  atheism  the  ben  reason,  upon  which  to  justify 
their  constant  practice.  For  who  can  think  (while  he  sees 
them  not  yet  in  chains)  they  should  be  so  perfectly  mad,  as 
to  acknowledge  only  such  a  Deity  (the  Author  and  Ruler 
of  all  things)  whose  favour  were  worth  nothing,  or  to  be 
procured  by  affronts  ;  to  whom  contempt  were  a  sacrifice, 
and  the  violation  of  whatsoever  is  sacred,  the  most  efiect- 
ual  propitiation  1  or  acknowledge  him  for  a  God,  whom 
they  hope  to  overpower,  and  to  prosper  in  a  war  against  him  1 
And  if  they  acknowledge  none  at  all,  and  this  be  the 
fundamental  article  of  their  creed,  that  there  is  indeed 
none :  then  can  no  man  charge  them  with  any  thought  more 
grossly  foolish  than  their  own  ;  nor  can  they  devise  to  say 
any  thing,  by  which  more  certainly  to  argue  them,selves 
bereft  of  the  common  understanding  of  men.  For  who 
that  is  not  so,  if  he  only  take  notice  of  his  own  being,  may 
not  as  certainly  conchide  the  existence  of  a  God,  as  that 
two  and  two  make  four?  Or  what  imaginntinn  ran  be  too 
absurd  to  have  place  in  that  mind,  that  can  imagine  this 
creation  to  be  a  casualty?  He  would  be  thought  besides 
himself  that  should  say  the  same  of  the  composition  of  a 
clock  or  a  watch,  though  it  were  a  thous.ind  times  more 
supposable.  But  if  they  do  not  justify  themselves,  to  what 
purpose  is  it  further  to'  press  them  with  absurdities,  that 
persist  in  constant  self-contradiction;  or  that  have  not  so 
mnch  left  them  of  ratioual  sensation,  as  to  feel  inthcirown 
minds  the  pressure  of  the  very  greatest  absurdity  '  If  they 
only  presume  they  do  well,  because  they  have  never  asked 
themselves  the  question,  or  spent  any  thoughts  about  it; 
this  speaks  as  much  a  besotted  mind  as  any  of  the  rest, 
and  is  as  imworthy  of  a  reasonable  creature.  "Why  have 
they  the  power  of  {hinking  1  Or  who  do  in  any  rase  more 
generally  incur  the  censure  of  imprudence  and  folly,  than 
they  who  have  only  this  plea  for  their  actions,  that  they 


did  not  consider?  Especially  when  the  case  is  so  plain, 
and  the  most  sudden  rellection  would  discover  the  iniquity 
and  danger  of  their  course.  And  o:.e  would  think  nothing 
should  be  more  obvious,  or  more  readily  occur  to  the  mind 
of  a  man,  than  to  contemplate  himself,  and  taking  notice 
there  is  such  a  creature  in  the  world,  furnished  with  such 
abilities  and  powers  to  consider,  what  was  I  made  for? 
what  am  I  to  pitch  upon  as  my  proper  end  ?  nor  any  thing 
appear  more  horrid  to  him,  than  to  cross  the  very  ends  ol 
his  creation. 

2.  It  may  also  be  improved  to  the  directing  of  our  prac- 
tice. For  which  purpose  we  may  hence  take  this  general 
rule,  that  it  be  such  as  becomes  the  expectation  of  a  future 
state  : — for  what  else  is  left  us,  since  in  our  present  state 
we  behold  nothing  but  vanity  ?  We  see  thus  stands  our 
case,  that  we  must  measure  ourselves  by  one  of  these  ap- 
prehensions; either — we  are  made  in  vain,  or — we  are 
made  for  a  future  state.  And  can  we  endure  to  live  ac- 
cording to  the  former,  as  if  we  were  impertinencies  in  the 
creation,  and  had  no  proper  business  in  it  ?  What  ingen- 
uous person  would  not  blush  to  be  always  in  the  posture 
of  a  u.seless  hang-by  ;  to  be  still  hanging  on,  where  he  hath 
nothing  to  do  ;  that  if  he  be  asked.  Sir,  what's  your  busi- 
ness here?  he  hath  nothing  to  say.  Or  how  can  we  bear 
it,  to  live  as  if  we  came  into  the  worldby  chance,  or  rather 
by  mistake,  as  though  our  creation  had  been  a  misadven- 
ture, a  thing  that  would  not  have  been  done  had  it  been 
better  thought  on  ?  And  that  our  Maker  had  overshot 
himself,  and  been  guilty  of  an  oversight  in  giving  us  such 
a  being?  Who,  that  hath  either  just  value  for  himself,  or 
any  reverence  for  his  Maker,  could  endure  either  to  un- 
dergo the  reproach,  or  be  guilty  of  the  blasphemy,  which 
this  would  import?  And  who  can  acquit  himself  of  the 
one  or  the  other,  that  lives  not  in  some  mea.sure  agreeably 
to  the  expectation  of  somewhat  be-yond  this  present  life? 
Let  us,  therefore,  gird  up  the  loins  of  our  minds,  and  set 
our  faces  as  persons  designing  for  another  world  ;  so  sha- 
ping our  course,  that  all  things  may  concur  to  signify  to 
men  the  greatness  of  our  expectations.  We  otherwise 
proclaim  to  the  world  (to  our  own  and  our  Creator's 
wrong)  that  we  have  reasonable  souls  given  us  to  no  pur- 
pose. We  are,  therefore,  concerned  and  obliged  both  to 
aim  at  that  worthy  end,  and  to  discover  and  make  it  visi- 
ble that  we  do  so. 

Nor  is  a  design  for  an  immortal  state  so  mean  and  in- 
glorious, or  so  irrational  and  void  of  a  solid  ground,  that 
we  have  any  cause  either  to  decline  or  conceal  it ;  either 
not  to  retain,  or  to  be  ashamed  of  our  hope.  Nor  is  there 
any  thing  to  be  done  in  prosecution  of  it,  so  unworthy  as 
to  need  a  corner,  or  merit  to  be  done  as  a  work  of  dark- 
ness. Neither  yet  is  it  a  vain-glorious  ostentation,  or  the 
affectation  of  making  show  of  an  excellency  above  the  vul- 
gar pitch,  thai  I  persuade  to,  but  a  modest  sober  avowing 
of  our  design  and  hope  ;  neither  making  any  near  approach 
to  a  proud  arrogance  on  the  one  hand,  nor  a  mean  pusil- 
lanimity on  the  other.  Truly  great  and  generous  spirits 
Icnow  how  to  carrv  under  secular  honour  with  that  pru- 
dent and  graceful  decorum,  as  shall  signify  a  just  owning 
of  themselves  without  insolence  towards  others.  Real 
worth,  though  it  do  not  vaunt,  will  show  itself;  and  while 
it  doth  not  glare,  yet  cannot  forbear  to  shine.  We  should 
endeavour  the  excellency  of  a  spirit  refined  from  earth  and 
dross,  and  aspiring  towards  a  state  of  immortality,  may  ex- 
press itself,  and  shine  in  its  native  lustre;  with  its  otc7i, 
not  with  bnrroved  beams;  with  a  constant,  even,  natural, 
not  with  an  unequal,  artificial  light;  that  all  that  will  may 
see,  by  the  steady  tendency  of  our  course,  that  we  are  aim- 
ing at  the  great  things  of  another  world ;  though  we  all 
the  while  are  not  so  rnuch  solicitous  to  have  our  end  and 
purpose  known,  as  to  obtain  it. 

And  verily,  since  the  vile  sons  of  the  earth,  the  men  of 
srnsr.  that  aim  at  no  other  end  than  to  gratify  their  brutal 
appetite  with  such  pleasure  as  is  only  to  be  compassed 
within  a  short  life's  time  in  this  world,  and  who  live  to  the 
reproach  of  their  Maker  and  of  mankind;  do  not  go  about 
to  hide  the  infamy  of  their  low  design,  or  conceal  the  de- 
trencroiis  baseness  of  their  mean  spirits;  but  while  they 
make  their  belly  their  God,  and  only  mind  earthly  things, 
do  also  glory  in  their  shame ;  how  much  were  it  beneath 
the  state  and  spirit  of  the  sons  of  God,  that  are  worthily 


THE  VANITY  OP  MAN  AS  MORTAL. 


designing  for  a  glorious  immortality,  to  be  ashamed  of 
their  glory,  or  think  of  stealing  a  passage  to  heaven  in  the 
dark!  No  :  let  them  know,  it  is  not  only  too  mean  a  thing 
for  them  to  involve  themselves  in  the  common  spirit  of  the 
sensual  world,  but  even  to  seem  to  do  so  :  and  that  this  is 
so  foul  and  ignominious  a  thing,  as  whereof  they  are 
concerned,  not  to  be  tree  from  the  guilt  only,  but  the  sus- 
picion. Those  worthy  souls  that  in  former  and  darker 
days  were  engaged  in  seeking  the  heavenly  country, 
thought  it  became  them  to  confess  themselvesh  pilgrims 
and  strangers  on  the  earth  ;  and  therein  to  declare  plainly, 
that  they  were  seeking  that  better  country.  Which  con- 
fession and  plain  declaration  we  need  not  understand  to  be 
merely  verbal,  but  practical  and  real  also ;  such  as  might  be 
understood  to  be  the  language  of  their  lives,  and  of  a  con- 
stant uniform  course  of  actions  agreeable  to  such  a  design. 
Let  us,  therefore,  bethink  ourselves,  what  temper  of 
mind  and  manner  of  life  may  be  most  conformable  to  this 
design,  and  best  become  persons  pretending  to  it ;  where- 
upon we  should  soon  tindour  own  thoughts  instructing  us, 
that  such  things  as  these  would  be  most  becoming  and  fit 
in  reference  thereto ;  and  which  we  may  therefore  take  as 
so  many  particular  directions  how  to  govern  our  spirits, 
and  behave  ourselves  answerable  to  so  great  an  expectation. 
1.  That  we  endeavour  for  a  calm  indiiferency  and  dis- 
passionate temper  of  mind  towards  the  various  objects  and 
affairs  that  belong  to  this  present  life.  They  are  very  nar- 
row limits  already  set,  by  the  nature  of  the  things  them- 
selves, to  all  the  real  objective  value  that  such  things  have 
in  them ;  and  it  is  the  part  of  wisdom  and  justice  to  set 
the  proportionable  botmds  to  all  the  thoughts,  cares,  and 
passions  we  will  suffer  to  stir  in  our  minds  in  reference  to 
them.  Nothing  is  a  more  evident  acknowledged  character 
of  a  fool,  than  upon  everj'  slight  occasion  to  be  in  a  trans- 
port. To  be  much  taken  with  empty  things  betokens  an 
emptj'  spirit.  It  is  a  part  of  manly  fortitude  to  have  a  soul 
so  fenced  against  foreign  impressions,  as  little  to  be  moved 
with  things  that  have  little  in  them  :  to  keep  our  passions 
under  a  strict  and  steady  command,  that  they  be  easily  re- 
tractable and  taught  to  obey ;  not  to  move  till  severe  reason 
have  audited  the  matter,  and  pronoimced  the  occasion 
just  and  valuable.  In  which  case  the  same  manly  temper 
will  not  refuse  to  admit  a  proportionable  stamp  and  im- 
press from  the  occurring  object.  For  it  is  equally  a  pre- 
varication from  true  manhood  to  be  moved  with  every 
thing  and  with  nothing  ;  the  former  would  speak  a  man's 
spirit  a  feather,  the  latter  a  stone.  A  total  apathy  and  in- 
sensibleness  of  external  occurrents  hath  been  the  aim  of 
some,  but  never  the  attainment  of  the  highest  pretenders. 
And  if  it  had,  yet  ought  it  not  to  have  been  their  boast ; 
as  upon  sober  thoughts  it  cannot  be  reckoned  a  perfection. 
But  it  should  be  endeavoured,  that  the  passions  which  are 
not  to  be  rooted  up,  (because  they  are  of  nature's  plant- 
ing,) be  yet  so  discreetly  checked  and  depressed,  that  they 
grow  not  to  that  enormous  tallness  as  to  overtop  a  man's 
intellectual  power,  and  cast  a  dark  shadow  over  his  soul. 
A  rational  authority  must  be  maintained,  a  continency  and 
dominion  of  one's  self,  that  there  be  not  an  impotent  pro- 
fusion, and  we  be  never  so  affected  with  any  thing,  hut 
that  the  object  may  still  be  able  to  warrant  and  justifv  the 
affection,  both  for  the  nature  and  degree  of  it.  Which 
rule,  if  we  strictly  observe  and  apply  it  to  the  present  case, 
we  shall  rarely  meet  with  any  temporal  concern  that  ought 
to  move  us  much;  both  for" the  littleness  of  such  things 
themselves,  and  that  we  have  so  unspeakably  greater 
things  in  our  view  and  design. 

In  conformity  therefore  to  our  so  great  expectation,  we 
ought  more  particularly  to  watch  and  repress  our  inclina- 
tions, appetites,  and  affections  towards  each  several  sort 
and  kind  of  objects,  which  time  and  this  present  state  hath 
within  the  confines  of  it.  As,  how  contemptuously  should 
we  look  upon  that  empty  vanity  of  being  rich  '■?  How 
coldly  and  carelessly  should  we  pursue,  how  unconcern- 
edly should  we  lose,  any  thing  that  might  entitle  us  to  that 
name  !  The  pursuit  of  so  despicable  a  trifle,  with  violent 
and  peremptory  desire,  so  as  hereby  to  suffer  a  diversion 
from  our  design  for  another  world,  as  to  make  our  eternal 
hope  less  than  nothing  (for  to  any  man's  calm  and  sober 
thoughts,  this  will  be  found  as  little ;)  and  so  will  amount 
h  Heb.  I). 


to  a  total  quitting  of  all  otir  pretensions  to  a  better,  future 
stale;  that  is,  when  so  we  indulge  this  odd  irrational, this 
wildly  fanciful,  and  purely  humoursome  appetite,  (of  which 
no  man  can  give  any  tolerable  accotmt,)  that  it  becomes 
ravenous,  when  it  devours  a  man's  time,  his  thoughts,  the 
strength  and  vigour  of  his  spirit,  swallows  up  his  nobler 
designs,  and  makes  an  idle  doting  about  he  knows  not 
what,  or  why,  his  main  business.  Especially  when  con- 
science itself  becomes  a  sacrifice  to  this  impure  unhallowed 
idol ;  and  the  question  is  wholly  waived,  "  is  this  thing  just 
and  honest  ■?"  and  nothing  is  considered,  but  that  it  is  com- 
modious and  gainful.  Yet,  (if  herein  we  will  take  upon 
us  to  pass  a  judgment  upon  other  men,)  it  will  be  no  way 
ingenuous  or  just,  that  in  smaller  and  disputable  matters, 
we  make  our  own  apprehensions  a  measure  and  standard 
to  them.  They  are  commonly  aptest  to  do  so,  who  have 
least  studied  the  matter,  and  have  nothing  but  their  igno- 
rant confidence  to  entitle  them  to  the  dictator's  chair ; 
where,  howe%'er,  having  placed  themselves,  they  liberally 
bestow  their  censures  and  reproaches  on  all  that  think  it 
not  fit  to  throw  away  their  own  eyes,  and  see  with  their 
bad  ones ;  and  conclude  them  to  have  no  conscience,  who 
go  not  according  to  theirs  ;  and  that  they  cannot  but  have 
some  base  design,  who  in  any  thing  presume  to  swerve 
from  their  judgment,  especially  if  the  advantage,  in  any 
temporal  respect,  happen  to  lie  on  that  side  from  which 
they  dissent. 

ffothing  can  indeed  so  comport  with  the  spirit  and  de- 
sign of  one  who  believes  himself  made  for  another  world, 
as  a  brave  and  generous  disdain  of  stooping  to  the  lure  of 
present  emolument,  so  as  thereby  to  be  drawn  into  any  the 
lea.st  thing  which  he  judges  not  "defensible  by  the  severest 
rules  of  reason  and  religion ;  which  were  to  quit  a  serene 
heaven  for  mire  and  dirt.  There  is  nothing  in  this  world 
of  that  value,  or  worthy  to  be  bought  so  dear,  as  with  the 
loss  and  forfeiture  of  the  rest  and  repose  of  a  mind,  quiet, 
benign,  peaceful,  and  well  pleased  with  itself.  It  is 
enough,  if  one  find  himself,  by  difficulties  which  he  can- 
not master,  constrained  to  dissent  from  persons  above  ex- 
ception wise  and  pious,  placidly,  and  without  unbecoming 
confidence,  to  go  on  in  the  way  which  his  present  judg- 
ment allows,  carrying  with  him  a  modest  sense  of  human 
infirmity,  and  how  possible  it  is,  the  error  may  lie  on  his 
own  part;  having  yet  to  relieve  him  against  that  supposi- 
tion, the  clearness  of  his  own  spirit,  the  conscience  of  his 
innocencv  of  any  ill  disposition  or  design,  of  his  instruct- 
iblenessand  preparedness  to  admit  a  conviction  if  he  err. 
And  be  he  never  so  fully  persuaded  about  the  thing  in 
difference,  yet  to  consider  the  smallness  of  it,  and  how 
little  cause  he  hath  of  glorying,  if  he  know  in  this  matter 
more  than  others,  who  possibly  know  ten  times  more  than 
he,  in  far  greater  and  more  irnportant  matters.  But,  in 
matters  clearly  determined  by  common  agreed  principles, 
to  prevaricate  out  of  an  indulgence  to  mere  appetite,  to 
give  up  oneself  to  practices  apparently  immoral  and  fla- 
gitious, onlv  to  comply  with,  and  lest  he  should  not  satisfy,, 
sensual  desires,  is  the  character  of  one  who  hath  abandon- 
ed the  common  hope  of  all  good  men ;  and  who,  that  he 
may  have  his  lot  with  beasts  in  this  world,  dreads  not  to 
have  it  with  devils  in  the  other.  And  it  is  upon  the  same 
ground,  equally  imbecoming  them  that  pretend  to  this 
hope,  to  be  visiblv  concerned  and  discomposed  for  losses 
and  disappointments  they  may  meet,  with  in  this  kind, 
when  unexpected  events  withstand  their  having  much  oi 
this  world,  or  deprive  them  of  what  they  have.  It  becomes 
them  that  reckon  their  good  things  are  to  come  hereafter, 
to  show  by  their  equal  deportment  and  cheerful  aspect  in 
any  such  case,  that  they  apprehend  not  themselves  touch- 
ed in  their  most  considerable  interests.  Yea,  though  thej 
suffer  not  losses  only,  but  injuries  ;  and  besides  that  they 
are  damnified,  (as  much  as  such  things  can  signify,)  they 
find  themselves  wronged;  and  though  further  trouble  and 
danger  threaten  them  in  the  same  kind,  ihey  should  evi- 
dence how  much  it  is  above  the  power  either  of  chance  or 
malice,  not  only  to  make  them  miserable,  but  even  to  dis- 
turb or  make  them  sad;  that  they  are  not  happy  by  a 
casualty  ;  and  that  their  happiness  is  not  in  the  command 
of  them  who  cannot  command  their  own  ;  that  it  only  de- 
pends on  the  inward  constitution  and  frame  of  their  own 


THE  VANITY  OF  MAN  AS  MORTAL. 


spirits,  attempered  to  the  blessed  objects  of  the  invisible 
world,  whereby  they  have  the  assurance  of  enjoying  them 
fully  hereafter,  and  the  present  grateful  relishes  thereof  in 
the  meantime.  And  hence,  that  they  can  be  happy  with- 
out the  world's  kindness,  and  in  despite  of  its  unkindness ; 
that  they  have  somewhat  within  them,  by  which  they  are 
enabled  to  rejoice  in  tribulation ;  being  troubled  on  every 
side,  yet  not  to  be  distressed;  to  "  take  joyfully  the  spoil- 
ing of  goods,  knowing  within  themselves  they  have  in 
heaven  a  better  and  enduring  substance ;"  not  to  suffer  or 
discover  any  perturbation  or  disquiet;  not  to  have  their 
souls  ruffled,  or  put  into  disorder ;  nor  let  any  cloud  sit  on 
their  brow,  though  dark  and  dismal  ones  seem  to  hang 
over  their  heads. 

And  the  same  absurdity  it  would  be  to  indulge  to  them- 
selves an  unbounded  liberty  of  sensual  pleasures.  For 
that  looks  like  a  despair  of  futurity ;  as  if  a  day  were  a 
mighty  gain  for  eating  and  drinking,  because  to-morrow 
we  must  die.  An  abstemious  shyness  here  is  comely ;  a 
tasting  only  the  delights,  whereof  others  suffer  themselves 
to  be  ingulfed;  a  prudent  reservedness  and  restraint,  so  as 
that  what  shall  cause  with  others  an  unbeseeming  transport 
and  diffusion  of  themselves,  be  entertained  not  with  a 
cynical  raorosity,  but  a  pleasant  composure  and  well-order- 
ed complacence  ;  keeping  a  due  and  even  distance  between 
levity  and  sourness.  Yet  there  is  a  natural  retiredness  in 
some  men's  tempers ;  and  in  others  an  aversion  to  plea- 
suies,  proceeding  only  of  a  rational  estimate  of  their 
emptiness  and  vanity  in  themselves  ;  which  may,  however, 
much  fall  short  of  what  the  present  case  requires  ;  the  ex- 
igency whereof  is  no  way  satisfied,  but  where  such  a  mo- 
deration is  the  product  of  a  comparative  judgment  be- 
tween the  delights  of  the  present  and  those  of  the  future 
state ;  when  one  so  enjoys  any  thing  in  this  world,  as  to  be 
under  the  power  of  nothing  because  of  the  more  prevailing 
influence  he  is  under  from  the  power  of  the  world  to  come ; 
when  his  faith  is  the  parent  of  his  sobriety,  and  his  denial 
of  worldly  lusts  flows  from  the  expectation  of  the  blessed 
hope ;  when,  because  he  more  highly  prizes,  and  lest  he 
forfeit,  eternal  pleasures,  he  so  behaves  himself  towards  all 
temporary  ones,  as  neither  to  abuse  those  that  are  lawful, 
nor  to  be  abused  by  the  unlawful ;  not  to  exceed  in  the  one, 
nor  to  touch  with  the  other. 

Thus  also  ought  we  to  look  upon  secular  honours  and 
dignity  ;  neither  to  make  them  the  matter  of  our  admira- 
tion, affectation,  or  envy.  We  are  not  to  behold  them  with 
a  libidinous  eye,  or  let  our  hearts  thirst  after  them  ;  not  to 
value  ourselves  the  more  for  them,  if  they  be  our  lot,  nor 
let  our  eye  be  dazzled  with  admiration,  or  distorted  with 
envy,  when  we  behold  them  the  ornaments  of  others.  We 
are  not  to  express  that  contempt  of  them,  which  may  make 
a  breach  on  civility,  or  disturb  the  order  and  policy  of  the 
communities  whereto  we  belong.  Though  this  be  none  of 
our  own  country,  and  we  are  still  to  reckon  our.selves  but 
as  pilgrims  and  strangers  while  we  are  here ;  yet  it  becomes 
not  strangers  to  be  insolent  or  rude  in  their  behaviour, 
where  they  sojourn,  how  much  soever  greater  value  they 
may  justly  have  of  their  own  country.  We  should  pay  to 
secular  greatness  a  due  respect,  without  idolatry,  and 
neither  despise  nor  adore  it ;  considering,  at  once,  the  re- 
quisiteness  of  such  a  thing  in  the  present  state,  and  the  ex- 
celling glory  of  the  other.  As  though  in  prudence  and 
good  manners  we  would  ab.stain  from  provoking  affronts 
towards  an  American  sachem,  or  sagamore,  if  wedid  travel 
or  converse  in  their  country;  yet  we  could  have  no  great 
veneration  for  them,  having  beheld  the  royal  pomp  and 
grandeur  of  our  own  prince ;  especially  he  who  were  him- 
self a  courtier  and  favourite  to  his  much  more  glorious 
sovereign,  whom  he  is  shortly  to  attend  at  home,  could 
have  no  great  temptation  to  sue  for  offices  and  honours,  or 
bear  a  very  profound  intrinsic  homage,  to  so  mean  and  un- 
expressive  an  image  of  regality. 

It  can  surely  no  way  become  one  who  seeks  and  expects 
the  i  honour  and  glory  which  is  conjunct  with  immortality, 
to  be  fond  of  the  airy  titles  that  poor  mortals  are  wont  io 
please  themselves  with ;  or  to  make  one  among  the  obse- 
quious servile  company  of  them  whose  business  it  is  to 
court  a  vanishing  shadow,  and  tempt  a  dignified  trifle 
into  the  belief  it  is  a  deity :  to  sneak  and  cringe  for  a 
i  Rom.  ii.  7. 


smile  from  a  supercilious  brow,  and  place  his  heaven  m 
the  disdainful  favors  of  him,  who,  it  may  be,  places  his 
own  as  much  in  thy  homage,  so  that  it  belalls  into  the  sup- 
plicant's power  to  be  his  creator,  whose  creature  he  affects 
to  be.  What  eye  would  not  soon  spy  out  the  grossness  of 
this  absurdity'!  And  what  ingenuity  would  not  blush  to 
be  guilty  of  it  t  Let  then  the  joyful  expectants  of  a  bless- 
ed "immortality  pass  by  the  busy  throng  of  this  fanciful 
exchange;  and  behold  it  with  as  little  concern,  as  a  grave 
statesman  would  the  sports  and  ludicrous  actions  of  little 
children ;  and  with  as  little  inclination  of  mind,  as  he 
would  have  to  leave  his  business  and  go  play  with  them ; 
bestowing  there  only  the  transient  glance  of  a  careless  or 
a  compassionate  eye,  and  still  reserving  their  intent  steady 
views  for  the  glorious  hope  set  before  them.  And  with  a 
proportionable  unconcernedness  should  they  look  on,  and 
Ijehold  the  varied  alterations  of  political  affairs,  no  fur- 
ther minding  either  the  constitution  or  administration  of 
government,  than  as  the  interest  of  the  universal  Ruler, 
the  weal  and  safety  of  their  prince  or  country,  are  con- 
cerned in  them.  But  how  many  under  the  specious  pre- 
tence of  a  public  spirit,  make  it  their  whole  business  to 
inspect  and  pry  into  these  affairs,  even  with  a  most  meanly 
private  and  interested  one ;  watching  over  the  public  be- 
yond the  bounds  of  their  own  calling  ;  and  with  no  other 
design,  than  to  catch  at  an  opportunity  of  serving  their 
own  turns  !  How  many  that  stand  perpetually  at  a  gaze, 
in  a  suspenseful  expectation  how  things  will  go  ;  either 
joying  or  hoping  to  behold  any  favourable  prognostics  to 
the  party  whereto  they  have  thought  fit  to  addict  them- 
selves !  glad  or  desirous  to  see  it  engross  power,  and  grasp 
the  .sum  of  things,  not  from  any  sense  of  duties  towards 
God's  vicegerents,  not  from  love  of  ju.stice  or  study  of 
public  advantage,  but  that  the  happier  lot  maybefall  or  re- 
main to  themselves.  These  men  are  absorbed,  and  swal- 
lowed up  by  the  spirit  of  this  world,  contempered  only  to 
this  sublunary  region,  concorporate  with  the  earth,  so  as  to 
partake  in  all  its  pangs,  and  paroxysms,  and  tremulous 
motions.  By  the  beating  of  their  pulse  you  may  know  the 
state  of  things  in  this  lower  world,  as  if  they  were  of  the 
same  piece,  and  had  but  one  soul  with  it.  Let  them  see 
times  and  a  state  of  things  on  earth  suitable  to  their  genius, 
and  you  put  a  new  life  and  soul  into  them.  Reduce  them 
to  a  despair  here,  and  (so  little  communion  have  they  with 
the  affairs  of  that  other  country)  the  most  specious  inviting 
representation  that  can  he  made  to  them  of  the  world  to 
come  hinders  not,  but  their  hearts  languish  and  die,  and 
become  as  stones  within  them. 

But  that  lofty  soul  that  bears  about  with  it  the  living 
apprehensions  of  its  being  made  for  an  everlasting  state, 
so  earnestly  intends  it,  that  it  shall  ever  he  a  descent  and 
vouchsafement  with  it,  if  it  allow  itself  to  take  notice  what 
busy  mortals  are  doing  in  their  (as  they  reckon  them)  grand 
negociations  here  below.  And  if  there  be  a  suspicion  ol 
an  aptness  or  inclination  to  intermeddle  in  them  to  their 
prejudice  to  whom  that  part  belongs,  can  heartily  say  to  it, 
(as  the  philosopher  to  the  jealous  tyrant,)  We  of  this  aca- 
demy are  not  at  leisure  to  mind  so  mean  things;  we  have 
somewhat  else  to  do  than  to  talk  of  5'ou.  He  hath  still  the 
ima^e  before  his  eye,  of  this  world  vanishing  and  passing 
away;  of  the  other,  with  the  everlasting  affairs  and  con- 
cernments of  it,  even  now  ready  to  take  place  and  fill  up  all 
the  .stage:  and  can  represent  to  himself  the  vision  (not 
from  a  melancholic  fancy  or  crazed  brain,  but  a  rational 
faith  and  a  sober  well  instructed  mind)  of  the  world  dis- 
solving, monarchies  and  kingdoms  breaking  up,  thrones 
tumbling,  crowns  and  sceptres  lying  as  neglected  things. 
He  hath  a  telescope  through  which  he  can  behold  the  glo- 
rious appearance  of  the  Supreme  Judge;  the  solemn  stale 
of  his  majestic  person;  the  splendid  pomp  of  his  magnifi- 
cent and  vastly  numerous  retinue;  the  obsequious  throng 
of  glorio\is  celestial  creatures,  doing  homage  to  their 
eternal  King;  the  swift  flight  of  his  royal  guards,  .'cm 
forth  into  the  four  winds  to  gather  the  elect,  and  covering 
the  face  of  the  heavens  with  their  spreading  wings ;  the 
universal  silent  attention  of  all  to  that  loud  sounding 
trumpet  that  shakes  the  pillars  of  the  world,  pierces 
the  inward  caverns  of  the  earth,  and  resounds  from  every 
part  of  the  encircling  heavens;   the  many  myriads  of 


THE  VANITY  OF  MAN  AS  MORTAL. 


287 


joyful  expectants  arising,  changing,  putting  on  glory,  taking 
wing,  and  contending  upwards,  to  join  themselves  to  the 
triumphant  heavenly  host;  the  judgment  set;  the  books 
opened  ;  the  t'rightlul  amazed  looks  of  surprised  wretches ; 
the  equal  admmistration  of  the  linal  judgment ;  the  ad- 
judication of  all  to  their  eternal  states;  the  heavens  rolled 
up  as  a  scroll;  the  earth  and  all  things  therein  consumed 
and  burnt  up. 

And  now,  what  spirit  is  there  any  more  left  in  him  to- 
wards the  trivial  affairs  of  a  vanishing  world'?  How  in- 
dilferent  a  thing  is  it  with  him  who  bears  himself  highest 
in  a  state  of  things  whereof  he  foresees  the  certain  hasten- 
ing end !  Though  he  will  not  neglect  the  duty  of  his  own 
place,  is  heartily  concerned  to  have  the  knowledge  and  fear 
of  God  more  generally  obtained  in  this  apostate  world, 
and  is  ready  to  contribute  his  utmost  regular  endeavours 
for  the  preservation  of  common  peace  and  order  in  sub- 
serviency hereto ;  yet  abstractedly  from  these  considera- 
tions, and  such  as  have  been  before  mentioned,  he  is 
no  more  concerned  who  is  uppermost,  than  one  would, 
passing  by  a  swarm  of  flies,  which  hath  the  longest  wings, 
or  which  excels  the  rest  in  sprightliness  or  briskness  of 
motion.  And  for  himself,  he  can  insert  this  amongst  his 
most  serious  thanksgivings,  that  while  the  care  is  incum- 
bent on  others,  of  watching  over  the  public  peace  and 
safety,  he  may  sit  still  and  converse  with  God  and  his 
own  more  sedate  thoughts.  How  secure  is  he  in  this,  that 
inlinite  wisdom  governs  the  world !  that  all  things  shall 
be  disposed  the  best  way,  to  the  best  and  most  valuable 
ends!  thai  an  afflicted  state  shall  never  befall  unto  good 
men,  but  when  it  is  fittest  and  most  conducible  it  should 
do  so!  that  the  prosperity  carnal  appetite  covets,  is  never 
denied  them,  but  when  it  would  be  pernicious  !  How  calm 
is  he  in  the  midst  of  external  troubles!  how  placid  and 
serene  a  spirit  inhabits  his  peaceful  breast !  When  all 
things  are  shaken  round  about  him,  he  is  not  shaken.  He 
bears  all  sorts  of  troubles,  but  creates  none  to  others,  nor 
is  disturbed  by  any  himself  But  they  that  delight  to  see 
this  world  rolling  or  fixed,  as  they  most  serve  their  private 
purposes,  and  have  a  perpetual  quarrel  with  it,  while  it 
looks  not  kindly  upon  them  ;  their  life  is  bound  up  in  it, 
aad  their  pretences  to  another  are  but  the  languid,  faint  no- 
tions of  what  they  never  heartily  believe  nor  desire.  Upon 
the  whole  matter ;  nothing  is  more  agreeable  to  this  great 
expectation,  than  a  steady  restraint  and  moderation  of  our 
passions  towards  things  without  us ;  that  is,  all  the  seve- 
ral sorts  of  external  objects  and  affairs,  that  so  variously 
invite  and  tempt  our  observation  and  regard  in  this  our 
present  state. 

2.  I  ne.xt  add:  a  further  congruity,  if  we  pretend  to 
this  expectation,  is,  that  we  be  not  over-much  taken  up  in 
minding  the  body.  For  this  looks  like  a  design  (or  that 
inconsistent  wish)  to  have  our  present  state  perpetuated ; 
and  that  the  thoughts  are  remote  from  us  of  a  change  for 
a  better.  As  if  notwithstanding  all  that  the  Divine  good- 
ness hath  promised  concerning  the  future  inheritance  of 
the  free  and  heaven-born  seed,  this  did  still  lie  nearest  to 
our  hearts,  O  that  Ishmael  might  live  in  thy  sight !  And 
that  the  belief  did  miserably  languish  with  us,  of  any 
better  portion  than  what  our  eyes  do  already  behold ;  to- 
gether with  the  apprehension  of  a  spiritual  being  in  us,  to 
be  ripened  into  a  complete  and  actual  capacity  of  enjoy- 
ing what  is  better.  It  is  true,  that  all  the  exorbitant  work- 
ing of  those  meaner  and  ignoble  passions  that  are  moved 
by  objects  and  occasions  without  and  foreign  to  us,  have 
the  body  for  their  first  and  last,  their  spring  and  source, 
their  centre  and  end.  But  thence  it  becomes  the  more 
proper  and  requisite,  that  we  draw  nearer  this  their  seat 
and  centre,  and  strike  at  the  root ;  and  in  killing  that  inor- 
dinate love  and  solicitude  for  the  bodv,  mortify  them  all  at 
once.  We  are  indeed  so  far  to  comply  with  the  pleasure 
of  our  Maker,  as  not  to  despise  the  mean  abode  which  he 
hath  assigned  us  for  awhile  in  the  body.  But  withal,  to 
take  heed  lest  we  so  cross  and  resist  it,  as  to  make  caring  for 
the  body  our  whole  business ;  which  he  hath  only  enjoined 
us  in  subserviency  to  an  unspeakably  greater  and  more 
important  business.  Its  health  and  welfare  ought  upon 
very  valuable  accounts  to  be  carefully  preserved  by  all 
prudent  means;  but  to  indulge  its  slothful  desires,  and 
k  Non  qua  eundum  est  eed  qua  itur.    Sen. 


comply  with  its  licentious  wild  cravings,  is  far  beneath  us, 
a  base  immanning  of  ourselves,  and  would  signify,  as  if 
so  absurd  a  conceit  had  passed  with  us  into  a  settled 
judgment,  that  a  reasonable  immortal  spirit  was  created 
only  to  tend  and  serve  a  brute.  It  is  monstrous  to  behold, 
with  how  common  consent  multitudes  that  professedly 
agree  in  the  belief  of  the  immortal  nature  of  their  souls, 
do  yet  agree  to  debase  and  enslave  them  to  the  meanest 
servility  to  their  mortal  bodies ;  so  as  these  are  permitted 
to  give  laws  to  them,  to  prescribe  them  rules  of  living,  and 
what  their  daily  employment  shall  be.  For  observe  the 
designs  they  drive,  and  what  is  the  tendency  of  their  ac- 
tions and  affairs,  (whence  the  judgment  is  to  be  made 
concerning  their  inward  thoughts,  deliberations,  and  re- 
solves,) and  is  not  the  body  the  measure  and  mark  of  them 
all  ■?  What  import  or  signification  is  there  in  this  course, 
of  a  design  for  futurity  1  And  (which  increases  the  folly 
of  it  to  a  wonder)  they  can  make  a  shift  to  go  on  thus 
from  year  to  year,  and  take  no  notice,  of  the  absurdity  ! 
They  agree  to  justify  each  one  himself,  and  one  another. 
The  commonness  of  the  course  takes  away  all  sense  of  the 
horrid  madness  of  it.  And  because  each  doth  as  the  rest 
do,  they  seem  to  imagine  they  all  do  well,  and  that  there 
is  nothing  exceptionable  m  the  case  ;  and  go  on,  as  the  silly 
sheep, k  not  the  way  they  ought,  but  which  they  see  others  go 
before  thevi. 

But,  if  any  place  could  be  found  for  calm  and  sober 
thoughts,  what  would  be  reckoned  a  greater  impertinency, 
than  to  be  at  so  great  pains  for  maintaining  a  bodily  life, 
without  considering  what  that  life  shall  serve  fori  to  em- 
ploy our  utmost  care  to  live,  but  to  live  for  we  know  not 
what  1  It  becomes  us  to  be  patient  of  the  body,  not  fond : 
to  treat  and  use  our  bodies  as  things  shortly  to  be  put  off 
and  laid  aside:  to  care  for  them,  not  for  their  own,  but 
the  work's  sake  we  have  to  do  in  them,  and  leave  it  to  them 
to  indulge  and  pamper  the  body,  who  expect  never  to  live 
out  of  it :  not  to  concern  ourselves,  that  the  circumstances 
of  our  bodily  state  be  such  as  will  gratify  our  appetites, 
but  answer  the  ends  for  which  our  Maker  thought  fit  we 
should  live  awhile  in  the  body  :  reckoning  with  ourselves, 
we  are  lodged  in  these  mean  receptacles  (though  some- 
what commodiously,  yet)  but  for  a  little  while,  and  for 
great  purposes ;  and  more  minding  our  journey  and  home, 
than  our  entertainment  in  our  inn  :  contentedly  bearing 
the  want  of  bodily  accommodations  that  are  not  easily  to 
be  compassed,  and  the  pressure  of  unavoidable  bodily  in- 
firmities ;  not  much  pitying  ourselves  because  of  ttiem ; 
nor  deeply  regretting  it,  if  wants  and  pains  pinch  our 
flesh  ;  nay,  though  we  see  the  outward  man  perishing,  so 
we  can  but  find  the  inward  renewing  day  by  day. 

3.  That  we  set  ourselves  with  the  whole  intention  of 
our  souls,  to  mind  the  concernments  of  the  future  state, 
the  invisible  things  of  the  other  world  ;  and  direct  the 
main  stream  of  our  thoughts,  desires,  hopes,  and  joys, 
thitherward.  For  how  highly  justifiable  and  becoming  is 
it,  that  we  principally  mind  the  state  and  things  we  are 
made  for  1  We  should  therefore  make  these  familiar  to 
ourselves,  and  u.«e  our  spirits  to  those  more  noble  and 
pleasant  themes:  recounting  oflen,  how  unworthy  it  is  of 
them  to  grovel  in  the  dust,  or  choose  the  objects  of  their 
converse  by  such  measures  only  as  are  taken  from  sense. 
It  is  an  iniquity  which,  though  God  may  be  so  gracious 
to  us  as  to  forgive,  we  should  not  easily  forgive  to  our- 
selves, that  we  have  so  often  chosen  to  converse  with  empty 
trifles,  while  so  great  things  have  invited  our  thoughts  in 
vain.  Their  remoteness  from  sense  hath  little  of  excuse 
in  it,  and  unworthy  a  reasonable  creature.  Melhinks  they 
should  be  ashamed  to  allege  it,  who  consider  themselves 
furnished  with  an  intellectual  power,  that  doth,  in  many 
other  instances,  control  the  judgment  of  sense,  and  im- 
peach it  of  falsehood.  Would  we  not  blush  to  profess  it 
for  a  principle,  that  there  is  nothing  real  that  exceeds  the 
sphere  of  our  sense  1  We  would  reckon  it  a  part  of  mo- 
desty not  to  ascribe  too  much  to  our  own  understandings, 
or  presume  too  far  upon  our  intellectual  ability,  against  the 
judgment  of  sage  and  kiiowing  persons.  How  is  it  then, 
that  we  think  it  not  immodest,  to  oppose  the  apprehensions 
of  our  dull  and  incapacious  sense  to  the  common  faith  and 
reason  of  all  good  and  wise  men  that  are  or  have  been  in 


THE  VANITY  OP  MAN  AS  MORTAL. 


the  world,  as  well  as  our  own  1  If  we  have  not  seen  what 
the  state  of  things  is  in  the  other  world,  are  we  not  told  1 
and  have  we  not  enough  to  assure  us,  that,  'tis  he  hath 
told  us,  whose  nature  cannot  suffer  him  to  impose  upon 
us,  or  represent  things  otherwise  than  they  are  1  Who  else 
can  be  the  author  of  so  common  a  persuasion  1  If  any 
man  had  been  the  first  inventor  of  the  opinion, — that  there 
is  another  state  of  things  to  succeed  to  this,  would  he  not 
have  assumed  it  lo  himself,  that  he  was  so  1  would  he  not 
have  owned  it,  and  gloried  in  it?  Or  would  not  some  or 
other  of  his  proselyted  disciples  have  preserved  his  name 
Eind  memory,  and  transmitted  them  to  posterity?  Could 
so  vast  a  sect  be  without  a  head  or  meister,  known  and 
celebrated  among  men  ? 

Less  plausible  opinions  find  some  owners;  why  is  it 
not  said,  who  was  the  first  broacher  of  this  ?  And  if  he 
can  find  no  other  parent  for  it,  but  he  who  was  the  Parent 
of  our  beings,  how  grateful  should  such  a  discovery  be  to 
us,  both  for  his  sake  and  its  own  1  Upon  his  accovmt,  we 
should  surely  think  it  worthy  to  be  believed ;  and  upon 
its  own,  to  be  considered  and  seriously  thought  on,  with 
greatest  delight  and  sense  of  pleasure. 

Many  things  that  we  reckon  considerable  upon  much 
lower  accounts,  we  so  believe,  as  to  let  them  engage  our 
hearts,  and  influence  our  practice,  upon  much  lower  evi- 
dence. How  entirely  are  men's  spirits  taken  up  many 
limes  about  meaner  matters,  whereof  they  have  only  a 
(much  more  uncertain  and  fallible)  report  from  one  ano- 
ther? What  pretence  can  we  have,  less  to  regard  the  tes- 
timony of  him  that  made  us,  discovering  to  us  things  so 
great,  so  important,  so  rational  in  themselves,  even  though 
they  had  not  been  so  expressly  revealed  ?  Let  us  there- 
fore drive  the  matter  to  a  clear  and  short  issue,  and  come 
to  a  resolution  with  ourselves.  Have  we  reason  to  believe 
such  things,  or  no  ?  If  we  can  so  far  impose  upon  our- 
selves, as  to  think  we  have  not ;  or  be  tempted  into  so 
abject,  so  unrequired,  and  so  unwarrantable  a  self-denial, 
so  base  an  esteem  of  our  own  beings,  as  to  account  the 
things  of  this  earth  and  present  world  have  enough  in 
them  to  answer  any  ends  we  can  suppose  ourselves  made 
for;  let  us  no  longer  mock  the  world,  by  pretending  to 
believe  what  we  believe  not.  But  if  this  be  our  settled 
judgment,  and  we  will  avow  and  own  it,  that  we  believe 
these  things;  let  us  no  longer  expo.se  and  make  ourselves 
ridiculous,  by  counteracting  our  own  professed  belief  in 
matters  of  such  moment,  pretending  to  believe  and  disre- 
garding them  at  the  same  time.  'Tis  absurd  and  foolish, 
to  believe  such  things,  and  not  mind  them  much,  or  not 
let  our  souls  and  our  practice  be  commanded  and  govern- 
ed by  them :  not  to  have  our  desires,  and  cares,  and  hopes, 
and  joys,  influenced  thereby  to  the  uttermost.  How 
rational  is  it,  here  to  be  deeply  solicitous,  that  by  the  un- 
suitableness  of  our  own  spirits  we  defeat  not  our  own  ex- 
pectations !  How  pleasant  and  delectable  (that  danger 
being  provided  against)  to  sit  down  and  compare  our  pre- 
sent with  our  expected  state,  what  we  are,  with  what  we 
hope  to  be  ere  long!  to  think  of  exchanging  shortly,  in- 
firmity, pollution,  darkness,  deformity,  trouble,  complaint ; 
for  power,  purity,  light,  beauty,  rest,  and  praise !  How 
pleasant,  if  our  spirits  be  fitted  to  that  stale  !  The  endea- 
vour whereof  is  a  further  congruity  in  the  present  case, 
viz. 

4.  That  we  make  it  our  principal  business  to  intend  our 
spirits,  to  adorn  and  cultivate  our  inward  man.  What 
can  more  become  us,  if  we  reckon  we  have  somewhat 
about  us  made  for  immortality,  than  to  bestow  our  chief 
care  upon  that  immorlal  part?  Therefore,  to  neglect  our 
spirits,  confessedly  capable  of  so  high  an  estate,  to  let  them 
languish  under  wa.sting  distempers,  or  lie  as  the  sluggard's 
field,  overgrown  with  thorns  and  briers,  is  as  vile  a  slur  as 
we  can  put  upon  ourselves  and  our  own  profession.  We 
should  therefore  make  this  the  matter  of  our  earnest  study. 
What  would  be  the  proper  improvements  and  ornaments 
of  our  spirits,  and  will  most  filly  qualify  them  for  the  state 
we  are  going  into;  and  of  our  daily  observation  how  such 
things  thrive  and  grow  in  us.  Especially,  we  should  not 
be  satisfied,  till  we  find  in  ourselves  a  refinedness  from 
this  earth,  a  Ihorough  purgation  from  all  undue  degrees  of 
sensual  inclination  and  affection,  the  consumption  of  our 
dross  by  a  sacred  fire  from  heaven,  a  spirit  of  judgment 


and  of  burning,  an  aptitude  to  spiritual  exercises  and  en- 
joyments, high  complacency  in  God,  fervent  love,  a  wor- 
shipping posture  of  soul,  fornred  to  the  veneration  of  the 
eternal  wisdom,  goodness,  power,  holiness;  profound  hu- 
mility and  abnegation  of  ourselves,  a  praiseful  frame  of 
spirit,  much  used  to  gratulations  and  thanksgivings,  a  large 
and  universal  love,  imitating  as  much  as  is  possible  the 
divine,  a  proneness  to  do  good  to  all,  a  steady  composure 
and  serene  temper  of  spirit,  the  repose  and  rest  of  a  con- 
tented mind,  not  boisterous,  nor  apt  unto  disquiet,  or  to 
create  storms  to  ourselves  or  the  world,  every  way  suitable 
to  the  blissful  regions,  where  nothing  but  perfect  purity, 
entire  devotedness  to  God,  love,  goodness,  benignity,  well- 
plea.sedness,  order,  and  peace,  shall  have  place  for  ever. 

This  we  ought  to  be  constantly  intent  upon,  as  the 
business  of  our  lives,  our  daily  work,  to  get  our  spirits  so 
attempered  and  fitted  to  heaven,  that  if  we  be  asked, 
What  design  we  drive  ?  What  are  we  doing  ?  we  may  be 
able  to  make  this  true  answer.  We  are  dressing  ourselves 
for  eternity.  And  since  nothing  is  required  hereto,  that 
is  simply  impossible,  nothing  but  what  is  agreeable  to  our 
natures,  and  would  be  a  perfection  to  them;  how  worthy 
and  commendable  an  ambition  were  it,  to  be  always  aspir- 
ing! not  to  rest  or  take  up  beneath  the  highest  pitch 
of  attainable  excellency  in  these  kinds  !  reckoning  every 
degree  thereof  a  due  to  our  natures,  and  that  they  have 
not  what  belongs  to  them,  while  any  thing  of  real  intrinsic 
moral  goodness  is  yet  wanting ;  and  not  only  due  but  ne- 
cessary, and  what  we  shall  have  need  of  in  reference  to  the 
state  we  are  shortly  to  enter  upon  ;  that  except  such  things 
be  in  us,  and  abound,  we  cannot  have  an  abundant  en- 
trance into  the  everlasting  kingdom.  And  should  we, 
pretending  to  such  an  expectation,  omit  such  endeavours 
of  preparing  ourselves,  it  were  a  like  thing  as  if  an  unbred 
peasant  should  go  about  to  thrust  himself,  with  an  expec- 
tation of  high  honours  and  preferments,  into  the  prince's 
court ;  or  as  if  a  distracted  man  should  expect  to  be  em- 
ployed in  the  greatest  and  most  intricate  affairs  of  state  ; 
or  an  uninstructed  idiot  take  upon  him  to  profess  and 
teach  philosophy. 

Therefore  let  us  consider:  Are  we  conscious  of  no  un- 
fitness for  that  blessed  state  ?  to  dwell  in  the  presence  of 
the  holy  God  ?  to  be  associated  with  the  heavenly  assem- 
bly of  pure  intellectual  spirits  ?  to  consort  and  join  with 
them  in  their  celebrations  and  triumphant  songs  ?  Can  we 
espy  no  such  thing  in  ourselves,  as  an  earthly  mind,  aver- 
sation  to  God,  as  pride,  disdain,  wrath,  or  eniT,  admira- 
tion of  ourselves,  aptness  to  seek  our  own  things  with  the 
neglect  of  others,  or  the  like  ?  And  do  not  our  hearts  then 
misgive,  and  tell  us  we  are  unready,  not  yet  prepared  to 
approach  the  Divine  presence,  or  to  enter  into  the  habita- 
tion of  his  holiness  and  glory  ?  And  what  then  have  we 
to  do,  but  set  ourselves  to  our  preparatorj'  works ;  to  set 
our  watches,  make  our  observations,  take  strict  notice  of 
all  the  deflections  and  obliquities  of  our  spirits,  settle  our 
methods,  hasten  a  redress  ?  Do  not  we  know  this  is 
the  time  and  state  of  preparation  ?  And  since  we  know  it, 
how  would  the  folly  torture  us  by  reflection,  of  having  be- 
trayed ourselves  to  a  surprisal !  None  are  ever  wont  to 
enter  upon  any  new  state  without  some  foregoing  prepara- 
tion. Every  more  remarkable  turn  or  change  in  our  lives, 
is  commonly  (if  at  all  foreknown)  introduced  by  many 
.serious  forethoughts.  If  a  man  be  to  change  his  dwelling, 
employment,  condition,  common  discretion  will  put  him 
thinking  how  to  comport  with  the  place,  business,  con- 
verse, and  way  of  living  he  is  next  to  betake  himself  to. 
And  his  Ihouglits  will  be  the  more  intense,  by  how  much 
more  momentous  the  change.  If  he  be  to  leave  his  coun- 
try, with  no  probability  of  returning  ;  if  he  be  designed  to 
a  station,  Ihe  circumstances  whereof  carry  any  thing  of 
awfulne.ss  inthem;  if  to  public  business;  if  on  court  atten- 
dances; with  what  solemnity  and  address  are  such  things 
undertaken  !  How  loth  and  ashamed  would  one  be  to  go 
into  such  a  condition,  being  totally  unapt,  not  at  all  know- 
ing how  to  behave  himself  in  it!  But  what  so  great 
change  as  this  can  the  nature  of  man  admit,  that  a  soul 
long  shut  up  in  flesh,  is  now  to  go  forth  from  its  earthly 
mansion,  and  return  no  more;  expecting  to  be  received 
into  the  glorious  presence  of  the  Eternal  King,  and  go 
act  its  part  among  the  perfected  spirits  that  attend  his 


THE  VANITY  OF  MAN  AS  MORTAL. 


throne !  How  solicitous  endeavour  of  a  very  thorough 
preparation  doth  this  case  call  for  !  But  how  ill  doth  the 
common  course  of  men  agree  to  this,  who  never  have  such 
matters  in  their  thoughts,  who  so  much  neglect  not  their 
very  hogs  as  they  do  their  spirits  ! 

5.  That  we  have  much  conversation  with  God.  He  is 
the  only  full  and  permanent  good  ;  therefore  the  endea- 
vour of  becoming  very  inward  with  him,  doth  best  agree 
with  the  expectation  of  a  state  perfectly  good  and  happy. 
To  expect  this,  and  converse  only  with  shadows  and  van- 
ishing things,  is  to  expect  to  be  happy  without  happiness; 
or  that  our  happiness  should  betide  us  as  a  casual  thing, 
or  be  forced  upon  us  at  last  whether  we  will  or  no.  But 
since  our  happiness  in  God  is  on  his  part  not  necessary, 
but  vouchsafed  and  gratuitous,  depending  on  mere  good 
pleasure ;  is  it  our  best  way  of  ingratiating  ourselves  with 
him,  to  neglect  him  and  live  as  without  him  in  the  world; 
to  keep  ourselves  strangers  to  him  all  our  days,  with  a 
purpose  only  of  flying  to  him  at  last,  when  all  things  else 
that  were  wont  to  please  us  are  vanished  and  gone  ■?  And 
if  we  could  suppose  his  wisdom  and  justice  to  admit  his 
forgiving  so  provoking  contempt  of  him,  and  receiving  an 
exiled  soul  forced  out  of  its  earthly  abode,  that  to  the  last 
moment  of  it  would  never  look  after  him,  or  have  to  do 
with  him ;  yet,  can  it  be  supposed  that  his  own  habitual 
aversalion  to  him  could  allow  it  to  be  happy  in  him  i.  Es- 
pecially being  increased  and  confirmed  by  its  conscious- 
ness and  sense  of  guilt  1  How  can  these  but  make  it  banish 
itself,  and  in  a  sullen  enmity  and  despair  perpetually  flee 
the  Divine  presence  1  What  can  in  this  case  be  more  na- 
tural to  it,  than  to  give  up  itself  to  eternal  solitary  wan- 
derings, as  a  fugitive  from  God ;  to  affect  to  be  ever  in- 
wrapt  in  its  own  darkness,  and  hidden  from  his  sight,  and 
be  an  everlasting  tormentor  to  itself?  Can  we  be  happy 
in  him  whom  we  do  not  love  t  or  love  whom  we  will  not 
know,  or  be  acquainted  with  1 

What  sure  groimd  of  hope  can  we  imagine  to  ourselves, 
that  our  reconciliation  and  acquaintance  with  God  shall 
ever  be  brought  about,  if  it  be  not  done  while  we  are  here 
in  the  body "?  Will  we  be  so  vain  as  to  cherish  a  hope  that 
not  only  affronts  the  visible  import  of  God's  revelation, 
but  the  very  reason  of  things,  and  the  natural  tendency  of 
our  own  spirits  1  Nor  indeed  (if  we  would  consider  better) 
can  we  possibly  hope  for  what  we  desire  not,  or  whereto 
our  hearts  are  in  an  habitual  disaffection,  otherwise  than 
(in  the  present  case)  negatively,  and  that  our  infidelity 
permits  us  not  to  fear  the  contrary.  Yea,  and  the  lively 
hope  of  a  blessedness  in  God,  as  it  includes  desire,  would 
certainly  infer  that  purity  (the  image  of  his  own)  that 
could  never  fail  to  incline  our  hearts  to  him,  and  which 
would  habituate  tis  to  a  course  of  walking  with  him  in 
inward  communion.  And  this  were  comely  and  agreea- 
ble to  our  pretences,  if  while  we  profess  ourselves  made 
for  another  state,  we  retire  ourselves  from  the  fading 
things  that  put  a  vanity  into  this,  and  single  out,  by  our 
own  choice,  the  stable  good  which  we  expect  ever  to  en- 
joy. How  befitting  is  it,  to  pass  by  all  things  with  neglect, 
and  betake  ourselves  hithei"  with  this  sense  !  "  Lord,  I 
have  viewed  the  world  over,  in  which  thou  hast  set  me  ; 
I  have  tried  how  this  and  that  thing  will  fit  my  spirit  and 
the  design  of  my  creation  ;  and  can  find  nothmg  in  which 
to  rest,  for  nothing  here  doth  itself  rest,  but  such  thmgs 
as  please  me  for  awhile,  in  some  degree,  vanish  and  flee 
as  shadows  from  before  me.  Lo,  I  come  to  thee,  the  eter- 
nal Being,  the  Spring  of  life,  the  Centre  of  rest,  the  Stay 
of  the  creation,  the  Fulness  of  all  things!  I  join  mj'self 
to  thee,  with  thee  I  will  lead  my  life  and  spend  my  days, 
with  whom  I  am  to  dwell  for  ever,  expecting  when 
my  little  time  is  over  to  be  taken  up  ere  long  into  thy 
eternity." 

And  since  we  who  live  under  the  Gospel,  have  heard 
of  the  Redeemer,  of  the  dignity  of  his  person,  of  his  high 
oflice  and  power,  of  his  merciful  design  and  great  achieve- 
ments for  the  restoring  of  lapsed  and  lost  souls. 

6.  It  is  most  agreeable  to  our  apprehensions  of  the  va- 
nity of  this  present  state,  and  our  expectations  for  the  fu- 
ture, that  we  commit  ourselves  to  him  :  that  with  entire 
tritst  and  love,  devotedness  and  subjection,  we  give  our- 
selves up  to  his  happy  conduct,  to  be  led  by  him  to  God, 
and  instated  into  that  eternal  blessedness  which  we  look 


for.  His  kingdom  is  not  of  this  world  ;  as  we  profess  not 
to  be.  We  carmot  be  innocently  ignorant,  that  its  consti- 
tution and  frame,  its  laws  and  ordinances,  its  aspect  and 
tendency  in  itself,  and  the  whole  course  of  its  administra- 
tion, are  directed  to  that  other  state.  "  He  hath  overcome 
death,  and  him  that  had  the  power  of  it ;  hath  brought 
life  and  immortality  to  light;  is  the  first-begotten  from  the 
dead,  and  the  first-fruits  of  them  that  slept;  hath  opened 
heaven  to  us,  and  is  himself  ascended  and  entered  as  our 
victorious,  triumphant  Captain  and  Forerunner.  He  is 
adorned  with  highest  power,  and  hath  set  up  a  universal 
kingdom,  extended  to  the  utmost  botmds  of  this  apostate 
world,  and  the  vaster  regions  of  innocent  and  constantly 
loyal  spirits.  His  proclamations  are  issued  out,  his  en- 
signs displayed,  to  invite  and  call  in  whosoever  are  weary 
of  the  sin  and  vanity  of  this  wretched  world,  of  their  alien- 
ation from  the  life  of  God,  of  living  in  the  midst  of  death ; 
to  join  themselves  to  him,  the  Prince  and  Lord  of  life, 
and  be  led  by  him  to  the  immortal  state.  If  the  present 
state  of  things  appear  dismal  to  us  ;  if  we  reckon  it  a  wo- 
ful  spectacle  to  behold  sin  and  death  reigning,  wickedness 
and  immorality  acting  their  combined  parts,  to  waste  the 
world  and  lay  it  desolate  ;  if  we  would  deliver  ourselves 
and  escape  from  the  common  ruin,  are  seriously  designing 
for  heaven,  and  that  world  in  which  death  hath  no  place, 
nor  any  shadow  of  death ;  let  us  betake  ourselves  to  him, 
enroll  our  names,  put  ourselves  under  his  barmers  and 
discipline,  strictly  observing  the  laws  tmd  following  the 
guidance  of  that  our  invisible  Lord,  who  will  be  Author 
of  eternal  salvation  to  them  that  obey  him,  and  save  to  the 
utmost  all  that  come  to  God  through  him.  How  dear 
should  he  be  to  us !  How  cheerfully  should  we  trust  him, 
how  dutifully  serve  him,  how  faithfully  adhere  to  him, 
both  for  his  own  sake,  and  that  of  the  design  he  hath  in 
hand  for  us,  and  the  pleasant  savour  of  heaven  and  immor- 
tality which  breathes  in  both  !  But  if  we  neglect  him,  and 
disown  our  relation  to  him  ;  or  if  we  let  days  or  years  go 
over  our  heads,  wherein  we  drowsily  slumber ;  roll  our- 
selves in  the  dust  of  the  earth ;  and  while  we  call  ourselves 
Christians,  forget  the  reason  and  importance  of  our  own 
name,  and  think  not  of  our  being  under  his  call  and  con- 
duct to  the  eternal  kingdom  and  glory  :  this  is  perversely 
to  reject  what  we  say  (only)  we  seek ;  to  disclaim  and  re- 
nounce our  pretences  to  immortality ;  to  blast  and  damn 
our  own  great  hopes. 

7.  La.stly,  It  is  congruous  to  our  expectation  of  so  great 
things  after  death,  that  we  live  in  a  cheerful,  pleasant  ex- 
pectation of  it.  For  what  must  necessarily  intervene, 
though  not  grateful  in  itself,  should  be  reckoned  so,  for  the 
sake  of  that  which  is.  This  only  can  upon  the  best  terms 
reconcile  us  to  the  grave,  that  our  greatest  hopes  lie  be- 
yond it ;  and  are  not  hazarded  by  it,  but  accomplished. 
Although,  indeed,  nothing  were  to  be  expected  hereafter; 
yet  so  little  suitable  entertainment  doth  this  world  aflbrd 
to  a  reasonable  spirit,  that  the  mere  weariness  of  behold- 
ing a  scene  of  vanity  and  folly,  might  well  make  a  recess 
acceptable.  For  is  it  so  grateful  a  thing  to  observe  the 
confused  scramble  and  hurry  of  the  world  I  how  almost 
every  one  makes  it  his  business  to  catch  from  another 
what  is  worth  nothing  1  With  what  toil,  and  art,  and  vio- 
lence men  pursue,  what  when  they  embrace  they  find  a 
shadow !  To  see  deluded  mortals,  each  one  intent  upon 
his  own  particular  design,  and  most  commonly  interfering 
with  another's :  some  imposed  upon  by  others'  over-reach- 
ing wit,  and  all  by  their  own  folly  :  some  lamenting  their 
losses,  others  their  short  and  tmsatisfying  acquisitions : 
many  pleasing  themselves  with  being  mocked,  and  con- 
tentedly hugging  the  empty  cloud,  till  death  comes  and 
ends  the  story,  and  ceases  the  busy  agitation  ;  that  is,  with 
so  many  particular  persons,  not  with  the  world :  a  new 
succession  still  springing  up,  that  continue  the  interlude, 
and  sHU  act  aver  the  same  parts,  ad  tcedium  usque ! 

What  serious  person,  who  that  is  not  in  love  with  imper- 
tinency  and  foolery,  would  much  regret  it,  to  close  his  eyes, 
to  have  the  curtains  drawn,  and  bid  good-night  to  the  world 
without  ever  wishing  to  see  the  morning  of  such  another 
day  1  And  even  they  that  have  the  world  mo.st  in  their 
power,  and  can  command  what  they  please  for  the  gratify- 
ing of  their  appetites,  without  the  contradiction  and  con- 
trol of  others,  what  can  they  enjoy  more  to-morrow  than 


290 


THE  VANITY  OF  MAN  AS  MORTAL. 


they  did  yesterday  ;  or  the  next  year  than  this  1  Is  it  so 
much  worth  the  while  to  live,  to  see  a  few  more  persons 
bow  the  kneel  to  extend  power  a  little  further?  to  make 
another  essay,  what  pleasure  sense  can  taste  in  some  or 
other  hitherto  imexperimented  rarity  1  What  more  pecu- 
liar gusto  this  or  that  thing  will  afford ;  and  try  the  other 
dishl  or  to  renew  the  same  relishes  over  again  1  He 
whose  creative  fancy  could  make  him  golden  mountains 
in  a  dream,  create  him  a  prince  of  nations,  g:ive  him  to  en- 
joy the  most  delicious  pleasures  of  the  world  in  idea,  might, 
with  some  plausible  show  of  reason,  be  deemed  the  hap- 
pier man,  than  he  that  hath  and  is  all  this  indeed  ;  for  his 
toil  is  less,  and  his  victories  unbloody,  his  pleasures  not 
so  impure.  However,  one  would  think,  that  to  such  whose 
utmost  attainments  end  only  in  the  pleasure  of  their  sense, 
and  have  but  this  epiphonema,  "  Now  let  us  sit  down,  eat, 
drink,  and  be  merry."  A  little  time  might  suffice  for  bu- 
siness of  no  more  weight ;  and  that  no  man,  after  he  hath 
once  seen  the  course  of  the  world  and  tasted  of  its  best 
delicacies,  should  greatly  wish  for  a  renewal  or  long-con- 
tinued repetition  of  so  fulsome  vanities. 

But  the  most  find  not  the  world  so  kind,  and  are  not  so 
much  exercised  in  the  innovating  of  pleasures  as  miseries ; 
(changesbeing  their  only  remedies,  as  the  moralist  speaks ;) 
or  in  bearing  (more  sadly)  the  same  every  day's  burden  ; 
and  drawing  out  the  series  of  their  calamities  in  the  same 
kind  through  the  whole  course  of  their  time.  And  surely, 
these  things  considered,  there  wants  not  what  might  per- 
suade a  sceptic,  or  even  a  perfect  infidel,  as  to  another 
world,  not  much  to  be  in  love  with  this.  For  upon  the 
whole,  let  but  the  case  be  thus  put ;  is  it  not  as  good  to  do 
nothing,  as  to  be  busy  to  no  purpose  1  And  again,  is  it 
not  as  good  to  be  nothing,  as  to  be,  and  do  nothing? 
Sober  reason  would  judge,  at  least,  there  were  but  little 
odds.  But  now  ;  if  such  considerations  as  have  been  men- 
tioned, would  suffice  to  state  the  matter  in  irguilidrio,  to 
make  the  scales  even  ;  ought  the  rational  sober  belief  of  a 
blessed  immortality  to  do  nothing  to  turn  the  balance  1 
Ought  the  love  of  God  to  do  nothing  ?  The  desire  and 
hope  of  a  state  perfectly  good  and  happy,  quiet  and  peace- 
ful ;  of  living  in  the  region  of  undefiled,  innocent  love  and 
pleasure;  in  the  communion  of  holy  and  blessed  spirits; 
(all  highly  pleased,  not  in  their  own  only,  but  one  another's 
happiness ;  and  all  concentring  in  the  admiration  and 
praise  of  their  common  Parent  and  Lord;)  ought  all  this 
noiliing  to  alter  the  case  with  us ;  or  signify  nothing  to 
the  inclining  our  minds  to  the  so  unspeakably  better  part  ? 
Mcthinks  since  we  acknowledge  such  an  order  of  intelli- 
gent (and  already  happy)  creatures,  we  should  even  blush 
to  think  ihey  should  be  spectators  of  our  daily  course  and 
(,100  plainly  discovered)  inclinations,  so  difform  and  un- 
agreeable to  all  the  laws  and  dictates  of  reasonable  nature. 
What  censures,  may  we  think,  do  they  pass  upon  our  fol- 
lies'! Are  those  things  great  in  their  eyes,  that  are  so  in 
ours  1  In  lesser  matters  (as  some  interpret  that  passage) 
1  indecencies  are  to  be  avoided,  because  of  those  blessed 
spirits.  May  we  not  then  be  ashamed,  that  they  should 
di.scern  our  terrene  dispositions  ;  and  see  us  come  so  un- 
willingly into  their  comfort  and  happy  state  1  Although 
our  present  depressing  circumstances  will  not  suffer  us  to 
oe  in  all  things,  as  yet,  conformable  to  their  high  condi- 
tion, we  should  however  carry  it  as  candidates  thereto, 
studying  to  approve  ourselves,  waiting  and  longing  to  be 
transumed  and  taken  up  into  it. 

And  since  we  have  so  high  and  great  an  expectation, 
and  'tis  understood  and  known,  that  the  very  perfection 
and  end  of  our  beings  is  no  otherwise  attainable,  than  by 
putting  off  our  sordid  flesh,  and  laying  aside  this  earthly 
appurtenance  ;  that  yet  there  should  be  so  fixed  and  pre- 
vailing an  aversion  to  it,  is  a  most  unaccountable  thing, 
and  one  of  the  greatest  problems  in  nature.  I  say,  pre- 
vailing; for  admit,  what  is  like  to  be  alleged,  that  an  ad- 
dictedness  to  the  body  is  by  natural  inclination,  ought  not 
the  laws  of  a  superior  to  prevail  over  those  of  the  inferior 
nature  f  And  is  not  the  love  of  God  a  higher  natural  law 
than  that  of  the  body;  to  whom  here  our  service  is  little, 
yea, our  disservice  much;  and  from  whose  mo.st  desirable 
commerce  we  suffer  so  uncomfortable  a  disclusion  by  the 
sad  circumstance  of  our  bodily  state  t    Are  we  more 

I  I  Cor.  viii. 


nearly  allied  to  a  piece  of  clay,  than  to  the  Father  of  on; 
spirits  t  And  again,  is  not  every  '.hing  nearest  to  itself 
and  obliged  to  place  love  there,  rather  than  on  an  inferior 
thing  (at  least)  how  nearly  soever  united;  since  there  can 
be  no  pretence  of  any  such  nearer  union,  than  of  a  thing 
with  itself?  And  are  not  our  souls  and  our  bodies  (though 
united,  yet)  distinct  things  1  Why  then  should  not  our 
souls,  that  are  capable  of  understanding  their  own  interest, 
mind  that  first,  intend  most  their  own  perfection  and  im- 
provement, and  begin  their  charity  at  home  1  It  is  not 
strange,  that  what  is  weaker  and  more  ignoble,  should 
affect  union  with  what  is  above  it,  and  a  spring  of  life  to 
it ;  but  when  it  is  found  burdensome,  nothing  forbids,  but 
that  the  superior  being  may  be  well  content,  upon  fair  and 
allowabte  terms,  to  be  rid  of  the  burden.  Therefore, 
though  flesh  and  blood  may  reluctate  and  shrink  at  it, 
when  we  think  of  laying  it  down  ;  yet  it  becomes  immor- 
tal spirits  to  consider  their  own  affairs,  and  be  (more 
principally)  intent  upon  what  will  be  their  own  advantage. 
If  .so  mean  a  creature  as  a  sorry  flea,  finding  it  can  draw 
a  suitable  aliment  from  our  bodies,  affect  to  dwell  there, 
and  is  loalh  to  leave  us;  it  were  a  ludicrous  pity  to  be  there- 
fore content  to  endure  its  troublesome  vellications,  because 
we  fear  the  poor  animal  should  be  put  to  its  shifts,  and 
not  be  otherwise  able  to  find  a  subsistence. 

'Tis  true,  that  the  great  Creator  and  Lord  of  the  imi- 
verse,  hath  not  permitted  us  the  liberty  of  so  throwing  off 
our  bodies  when  we  will,  which  otherwise  are  in  dignity 
far  more  beneath  our  spirits  than  so  despicable  a  creature 
is  beneath  them.  And  to  his  dispose  that  halh  ordered 
this  conjunction  for  a  time  (whether  we  look  upon  it  as 
an  effect  of  his  simple  pleasure,  or  of  his  displeasure)  we 
must  yield  an  awful  and  a  patient  submission,  till  this 
part  of  his  providence  towards  us  have  run  its  course  and 
attained  its  ends.  And  then,  how  welcome  should  the 
hour  of  our  discharge  and  freedom  be,  from  so  troublesome 
an  associate?  Which  upon  no  other  account,  than  that  of 
duty  towards  the  Author  of  our  beings,  one  would  more 
endure  ;  than  to  have  the  most  noisome  offensive  vermin 
always  preying  upon  his  flesh.  At  least,  (though  the  con- 
sideration of  our  own  advantage  had  no  place  with  us  in 
this  matter,)  the  same  sense  of  duty  towards  our  great 
Creator,  which  should  make  us  patient  of  an  abode  in  the 
bodv  while  he  will  have  it  so,  should  also  form  our  spirits 
to  a' willing  departure  when  it  shall  be  his  pleasure  to  re- 
lease us  thence.  But,  that  neither  a  regard  t«  his  pleasure, 
nor  our  own  blessedness,  should  prevail  against  our  love 
to  the  body,  is  the  unaccountable  thing  I  ."^peak  of.  And 
to  plead  only,  in  the  case,  the  corruption  of  our  natures 
that  sets  us  at  odds.with  God  and  ourselves,  is  to  justify 
the  thing  by  what  is  itself  most  unjustifiable ;  or  rather 
(as  some  that  have  affected  to  be  styled  philosophers  have 
been  wont  to  expedite  difficulties,  by  resolving  the  matter 
into  the  usual  course  of  nature)  to  resolve  the  thing  into 
itself,  and  say,  it  is  so  because  it  is  so,  or  is  wont  to  be  ; 
and  indeed,  plainly  to  confess  there  is  no  account  to  be 
given  of  it.  This  being  the  very  thing  about  which  we 
expostulate,  that  reasonable  nature  should  so  prevaricate. 
The  commonness  whereof  doth  not  take  away  the  wonder, 
but  rather  render  it  more  dreadful  and  astonishing. 

The  truth  is,  the  incongruity  in  the  present  case  is  only 
to  be  solved  by  redress;  by  earnest  strivings  with  God, 
and  our  own  souls,  till  we  find  ourselves  recovered  into  a 
right  mind  ;  into  the  constitution  and  composure  whereof 
a  generous  fortitude  hath  a  necessary  ingrediency ;  that 
usually  upon  lower  motives  refuses  no  change  of  climate, 
and  will  carry  a  man  into  unknown  countries,  and  through 
greatest  hazards  in  the  pursuit  of  honourable  enterprises, 
of  a  much  inferior  kind.  It  is  reckoned  a  brave  and  manly 
thing,  to  be  in  the  temper  of  one's  mind  a  citizen  of  the 
world  ;  (meaning  it  of  this  lower  one  ;)  but  why  not  rather 
of  the  universe  f  And  'tis  accounted  mean  and  base,  that 
one  should  be  so  confined  bv  his  fear  or  sloth  to  that  spot 
of  ground  where  he  was  born,  as  not  upon  just  inducement 
to  look  abroad,  and  go  for  warrantable  and  worthy  pur- 
poses (yea,  if  it  were  only  htmest  solf-advantage)  as  far  as 
the  utmost  ends  of  the  earth :  but  dare  we  not  venture  a 
little  further?  These  are  too  narrow  bounds  for  a  trul) 
great  .spirit.     Any  thing  that  is  tinctured  with  earth,  or 


THE  VANITY  OP  MAN  AS  MORTAL. 


291 


savours  of  mortality,  we  should  reckon  too  mean  for  us ; 
and  not  regret  it,  that  heaven  and  immortality  are  not  to 
oe  attained  but  by  dying  :  so  should  the  love  of  our  own 
souls,  and  the  desire  of  a  perpetual  state  of  lif^  triumph 
over  the  fear  of  death.  But  it  may  be  alleged  by  some, 
that  'tis  only  a  solicitous  love  to  their  souls,  that  makes 
them  dread  this  change.  They  know  it  will  not  fare  with 
all  alike  hereafter,  and  kTiow  not  what  their  own  lot  shall 
be.  And  is  this  indeed  our  case  1  Then,  what  have  we 
been  doing  all  this  while  'i  And  how  are  we  concerned 
to  lose  no  more  time  '!  But  too  often  a  terrene  spirit  lurks 
under  this  pretence ;  and  men  allege  their  want  of  assur- 
ance of  heaven,  when  the  love  of  this  earth,  which  they 
caimot  endure  to  think  of  leaving,  holds  their  hearts. 

And,  (a  little  to  discuss  this  matter,)  what  would  we 
have  to  assure  usl  Do  we  expect  a  vision  or  a  voice'? 
Or  are  we  not  to  try  ourselves  ;  and  search  for  such  cha- 
racters in  our  own  souls,  as  may  distinguish  and  note  us 
out  for  heaven  1  Among  these,  what  can  be  more  clear 
and  certain  than  this,  that  we  have  our  hearts  much  set 
upon  it  1  They  that  have  their  conversations  in  heaven, 
may  from  thence  expect  the  Saviour,  "  who  shall  change 
their  vile  bodies,  ("the  bodies  of  their  humiliation,  or  low 
abject  state,)  and  make  them  like  his  own  glorious  body. 
Grod,  who  will  render  to  every  man  according  to  his  works, 
will  give  them  » that  by  patient  continuance  in  well-doing 
seek  honour  and  glory  and  immortality,  eternal  life.  They 
that  P  set  their  affections  (or  minds)  on  the  things  above, 
not  those  on  the  earth ;  when  Christ  shall  appear,  who  is 
their  life,  shall  appear  with  him  in  glor)'.  Mistake  not  the 
notion  of  heaven,  or  the  blessedness  of  the  other  world  ; 
render  it  not  to  your^lves  a  composition  of  sensual  en- 
joyments :  understand  it  (principally)  to  consist  in  perfect 
holiness  and  communion  with  God  ;  (as  his  own  word  re- 
presents it,  and  as  reason  hath  taught  even  some  pagans 
to  reckon  of  it ;)  and  you  cannot  judge  of  your  own  right 
by  a  surer  and  plainer  rule,  than  that  eternal  blessedness 
shall  be  theirs,  whose  hearts  are  truly  bent  and  directed 
towards  it.  Admit  we  then  this  principle  ;  and  now  let 
us  r.eason  with  ourselves  from  it :  We  have  a  discovery 
made  to  us  of  a  future  state  of  blessedness  in  God,  not  as 
desirable  only  in  itself,  but  as  attainable  and  possible  to 
oe  enjoyed,  (the  Redeemer  having  opened  the  way  to  it 

m  Plal.  in.  20,  a.  n  Gr. 


by  his  blood,  and  given  us,  at  once,  both  the  prospect  and 
the  offer  of  it,)  so  that  it  is  before  us  as  the  object  of  a 
reasonable  desire.  Now  either  our  hearts  are  so  taken 
with  this  discovery,  that  we  above  all  things  desire  this 
state,  or  not.  If  they  be,  we  desire  it  more  than  our 
earthly  stations  and  enjoyments,  are  willing  to  leave  the 
world  and  the  body  to  enjoy  it ;  and  so  did  falsely  accuse 
ourselves  of  a  prevailing  aversion  to  this  change.  If  they 
be  not,  the  thing  is  true,  that  we  are  upon  no  terms  will- 
ing to  die  :  but  the  cause  is  falsely,  or  partially,  assigned. 
It  is  not  so  much  because  we  are  unassured  of  heaven, 
but  (as  was  above  suspected)  because  we  love  this  world 
better,  and  our  hearts  centre  in  it  as  our  most  desirable 
good. 

Therefore  we  see  how  imreasonably  this  is  often  said, 
we  are  unwilling  to  change  states,  because  we  are  unas- 
sured. The  truth  is,  they  are  unassured,  because  they  are 
unwilling.  And  what  then  ensues"!  They  are  unwilling 
because  they  are  unwilling.  And  so  they  may  endlessly 
dispute  themselves  round,  from  imwillingness  to  unwill- 
ingness. But  is  there  no  way  to  get  out  of  this  unhappy 
circle'?  In  order  to  it,  let  the  case  be  more  fully  under- 
stood :  either  this  double  unwillingness  must  be  referred 
to  the  same  thing,  or  to  divers  :  if  to  the  same  thing,  It  is 
not  sense ;  they  say  what  signifies  nothing ;  for  being  to 
assign  a  cause  of  their  unwillingness  to  quit  the  body,  to 
say,  because  they  are  unwilling,  (rixr.  of  that,)  is  to  assign 
no  cause,  for  nothing  can  be  the  cause  of  itself:  but  if 
they  refer  to  divers  things,  and  say,  they  are  tmwilling  to 
go  out  of  the  body,  because  they  are  unwilling  to  forsake 
earth  for  heaven  ;  the  case  is  then  plain,  but  sad,  and  not 
alterable,  but  with  the  aUeration  of  the  temper  of  their 
spirits.  Wherefore  let  us  all  apply  ourselves  (since  with 
none  this  is  so  fully  done  that  no  more  is  needful)  to  the 
serious  endeavour  of  getting  our  souls  purged  from  the 
dross  of  this  world,  and  enamoured  of  the  purity  and 
blessedness  of  heaven.  So  the  cause  and  effect  will 
vanish  together ;  we  shall  find  that  suitableness  and  m- 
clination  in  our  spirits  to  that  blessedness  as  may  yield 
us  the  groimd  of  a  comfortable  persuasion  that  it  be- 
longs to  us ;  and  then  not  be  imwilling,  though  many 
deaths  stood  in  our  way,  to  break  through  to  attain  it. 

a  Ram.  ii.  •,  7.  p  Col.  iii.  3,  a,  1 


DISCOURSE 


RELATINQ  TO  THE 


EXPECTATION  OF  FUTURE  BLESSEDNESS. 

WITH  AN  APPENDIX. 


HEBREWS  X.  36. 

FOR  TE  HAVE  NEED  OP  PATIENCE,  THAT,  AFTER  YE  HAVE  DONE  THE  WILL  OF  GOD,  YE  MIGHT  RECEIVE  THE  PROMISK. 


It  is  evident,  the  Creator  of  this  lower  world  never  in- 
tended it  to  be  the  perpetual  dwelling-place  of  its  inha- 
bitants, if  man  had  continued  innocent;  inasmuch  as  sin 
and  death,  by  inseparable  connexion,  entered  together; 
had  sin  never  entered,  death  would  never  have  had  place 
here.  And  whereas,  by  the  blessing  of  God,  multitudes 
had  been  continually  born  into  this  world,  and  none  have 
ever  died  out  of  it ;  by  consequence  it  must  have  been,  in 
time,  so  over-peopled,  as  not  to  contain  its  inhabitants. 
Whereupon,  man  having  been  created  in  a  state  of  proba- 
tion, as  his  fall  showed,  and  a  candidate  for  a  better  state 
in  some  nobler  region  ;  the  time  of  probation  being  over 
(the  limits  whereof,  considering  the  sad  events  that  soon 
I'nsued,  it  was  to  no  purpose  for  us  to  know,  nor  conse- 
quently for  God  to  reveal)  it  could  not  be,  but  that  nature 
itself,  being,  in  every  one,  pure  and  genuine,  must  prompt 
him  to  continual  aspirings  towards  the  highest  perfection, 
whereof,  by  the  Divine  will,  he  should  find  himself  ca- 
paDle.  Though  yet  it  could  not  consist  with  the  sinful- 
ness of  his  present  state  to  be  over-hasty ;  but  the  con- 
science of  his  being  a  debtor  for  all  his  present  attainments 
to  the  freest  and  most  munificent  bounty,  must  oblige  him 
to  a  dutiful  compliance  with  the  wise  and  sovereign  plea- 
sure of  his  blessed  Lord  ;  to  a  cheerful  contentation,  and 
willingness,  that  he  should  make  what  further  use  of  him 
he  should  see  fit,  for  transmitting  a  holy  life  and  nature  to 
such  as  should  come  after  him ;  and  to  a  most  calm,  se- 
rene, and  pleasant  expectation  of  being  seasonably  trans- 
lated higher. 

But  now  sin  and  death  having  invaded  this  world  and 
spread  through  it,  into  how  horrid  a  gulf  have  they  turned 
this  part  of  God's  creation  !  Men  having  by  their  own 
apostacy  cut  themselves  olT  from  God,  do  each  of  them 
grasp  at  deity ;  every  one  attempts  to  fill  up  his  room,  and 
is  so  profanely  insolent,  as  to  alfect  being  a  god  to  him- 
self, his  own  first  and  la.st.  And  all  having  withdrawn 
themselves  from  God,  and  abandoned  his  inlere.si,  which 
the  law  of  their  creation,  and  their  dependent  state,  obliged 
them  to  serve ;  they  have  no  common  interest  left :  where- 
upon every  one  makes  hisownhis  only  interest.  Andthat 
sovereign  principle  of  divine  love  being  extinct,  whereby 
they  were  to  love  God  with  all  their  hearts,  souls,  minds, 
and  might,  which  is  the  first  and  great  command;  the 
second  branch,  like  the  former,  by  which  they  were  all,  for 
his  sake,  to  love  each  other,  as  himself,  naturally  fails  and 
dies.  Whence  every  one  .sets  up  himself,  in  exclusion  to 
God,  and  all  other  men.  And  that  self  (all  concern  for 
their  heller  and  nobler  part,  which  could  only  have  its 
support  and  satisfaction  in  God,  being  suppres.sed  and  lost) 
is  only  their  baser,  their  carnal  .self  'Tis  this  alone  they 
are  concerned  for.  And  every  one  seeks  to  catch  and  en- 
gross all  that  he  can,  for  the  service  and  gratification  of 
this  vile,  sensual  self,  out  of  this  sensible  world ;  which, 


because  it  is  all  empty  vanity,  and  hath  not  enough  in  it  to 
satiate  so  enormous  and  ungoverned  an  appetite,  this 
makes  them  tear  this  world  in  pieces;  every  one  snatching 
what  he  can  of  it  for  himself.  Hence  are  wars,  and  fight- 
ings, James  iv.  1,  4.  And  as  hy  friendship,  every  one 
seeks  to  contract  with  this  world  separately,  and  alone,  so 
as  to  engross  it  to  himself,  apart  from  other  men,  they 
make  themselves  enemies  to  God;  so  they  become  devils 
to  one  another.  And  thus  are  men  generally  drowned  in 
perdition  and  destruction.  But  the  merciful  God  hath  ap- 
pointed his  own  Son  a  Redeemer  for  us,  who  gave  himself 
for  our  sins,  to  deliver  us  (to  take  us  out  from,  Gal.  i.4.  as 
the  word  signifies)  this  present  evil  world ;  whose  first  law, 
and  most  deeply  fundamental  to  the  whole  Christian  state, 
as  the  case  before  stated  required,  is  that  of  self-denial; 
which,  so  far  as  it  obtains,  doth  truly  restore  us  to  our- 
selves, and  lo  our  first  and  primitive  state,  and  place,  in 
God's  Creation.  For  having  suffered  once  for  us,  the  just 
for  the  unjust,  to  bring  us  to  God,  1  Pet.  iii.  18.  and 
having  redeemed  us  to  God  by  his  blood,  Rev.  v.  9.  when 
he  shall  have  obtained  this  his  end  upon  us,  all  things  fall 
right  with  us  as  to  him,  ourselves,  and  one  another. 

Yet  because  the  wi.se  and  God-becoming  methods,  which 
are  used  in  pursuance  of  the  Redeemer's  design,  do  not 
generally  take  place,  or  prevail  against  the  spirit  of  this 
world;  but  men,  through  their  own  wicked  inclination, 
obstinately  adhere  to  this  world,  seeking  their  all  from  it; 
and  the  usurping  God  of  this  world  blinding  their  minds, 
that  the  glorious  light  of  the  gospel  of  Christ  should  not 
shine  to  them,  (2  Cor.  iv.  4.)  and  being  an  inworking  spirit 
in  the  children  of  disobedience,  (Ephes.  ii.  2.)  leading  them 
captive  at  his  will,  ('2  Tim.  ii.  ult.)  and  that  this  prince  of 
the  darkness  of  this  world,  made  up  of  malice  and  en\'y 
against  God,  and  of  maligniiy  and  mischief  against  men, 
as  their  common  Apollyon,  and  destroyer,  doth  with  all 
his  legions  haunt  and  infest  this  lower  world,  till  the  time 
of  their  torment  come  ;  and  that  thus  enmity  against  God 
and  his  Christ  is  fomented,  and  naturally  propagated  from 
age  to  age  in  this  world  ;  it  is  therefore  God's  righteou.s 
and  declared  pleasure,  lo  put  an  end  lo  this  state  of  things ; 
not  lo  continue  this  world,  as  the  stage  of  his  perpetuated 
dishonours  ;  but  to  shut  it  up  by  the  final  judgment,  and 
at  last  consume  it  with  fire.  In  the  meaniime,  while  he  is 
gradually  consuming  sinners  out  of  this  earih,  he  is,  by 
equal  degrees,  gathering  home  his  own  out  of  il.  And  to 
them,  how  great  a  privilege  is  it  to  be  laken  out  from  this 
present  evil  world  !  Which  that  they  may  apprehend  with 
savour  and  relish,  their  blessed  Lord  halh  let  them  have  a 
foiesiglit  of  death  abolished,  and  of  life  and  immortality 
brought  to  light  in  his  gospel ;  and  gives  them  the  spirit  of 
wisdom  and  revelation,  that  they  may  know  the  hope  of 
their  calling,  (Ephes.  i.  17,  18.)  endowing  them  with  that 
faith,  which  is  the  substance  of  the  things  they  hope  for 


OP  PATIENCE,  IN  EXPECTATION  OF  FUTURE  BLESSEDNESS. 


293 


Heb.  xi.  1.  Whereupon,  having  all  the  glories  of  the 
other  world  in  view,  and  the  representation  of  a  state, 
which  they  have  reason  to  apprehend  as  much  more  bliss- 
ful and  glorious,  than,  in  the  way  of  even  primitive  nature, 
they  could  have  attained  to ;  in  proportion  as  the  second 
Adam  doth  excel  the  first  in  dignity,  performances,  and 
glory.  Here,  therefore,  their  7ieed  offatience,  in  expecting 
this  final  issue  of  things,  to  themselves  in  particular,  and 
to  the  whole  redeemed  community,  is  most  conspicuous, 
and  appears  great,  even  as  it  relates  to  this  expectation, 
though  they  did  not  labour  under  the  pressure  of  very 
grievous  evils  besides,  which  yet  must  increase  that  need. 

But  it  is  this  expectation  itself,  to  which  I  intend  prin- 
cipally to  confine  the  present  discourse.  In  reference 
whereunto,  the  greater  the  pleasure  is  of  our  fore-sight,  the 
greater  need  we  shall  have  of  this  patience  ;  i.  e.  as  our 
fore-sight,  though  beholding  the  terrible  things,  death,  and 
the  final  dissolution  of  all  things,  which  must  intervene, 
doth  yet  terminate  on  the  blessed  consequents  thereof. 
And  those  consequents,  viz.  the  enjoyments  and  blessed- 
ness of  the  future  state,  it  is  plain  the  apostle  did  intend 
in  these  words,  as  the  context  evidently  shows,  i.  e.  whe- 
ther you  consider  the  foregoing  or  the  following  context. 
For  that  great  recompense  of  reward,  mentioned  in  the 
immediately  foregoing  ver.  35.  and  the  salvation  of  our 
souls,  in  the  close  of  this  chapter;  and  the  things  hoped 
for,  and  not  seen,  in  the  very  beginning  of  the  next,  do 
plainly  show,  the  discourse  being  of  a  piece,  that  ihe  pro- 
mise to  be  received,  must  be  the  promise  of  that  blessed- 
ness, that  is  not  to  be  enjoyed,  in  the  fulness  of  it,  but  by 
intervening  death ;  nor  by  all  holy  men  together  till  the 
end  of  all  things,  chap.  xi.  13.  And  whereas  we  have  here 
the  expression  of  receiving  the  promise,  it  is  plain  the  pro- 
mise must  be  understood  objectively  ;  i.  e.  that  transcen- 
dent good  that  was  promised ;  viz.  that  principally,  where- 
in all  the  promises  do  finally  and  lastly  centre  :  which,  it 
is  plain,  the  apostle  here  most  especially  intends,  as  being 
eminently  called  the  promise.  Whereupon,  there  are 
now  two  things  that  offer  themselves  to  our  observation 
from  this  Scripture  : — 1.  That  the  business  of  a  sincere 
Christian  in  this  world,  is  to  be  doing  the  will  of  God: — 
2.  That  patience,  in  expecting  the  consequent  blessedness 
of  the  future  state,  is  a  needful  requisite  in  every  sincere 
and  thorough  Christian.  The  former  of  these  I  shall  not 
insist  upon ;  but  only  touch  transiently. 

I  need  not  tell  j'ou  that,  by  the  will  of  God,  we  are  to 
understand  the  object  of  his  will,  or  that  which  he  wills, 
viz.  the  thing  willed ;  not  his  will  itself,  which  is  not  a 
thing  yet  to  be  done,  but  eternal,  as  his  own  very  being 
itself.  And  again,  that  you  may  easily  apprehend,  it  is 
our  duty  willed  by  him,  and  not  mere  events,  that  must  be 
understood  to  be  the  object  of  this  will,  viz.  wherein  we 
have  a  part  to  act ;  otherwise,  how  are  we  said  to  do  his 
wiin  Of  this,  every  sincere  Christian  must  be  the  active 
instrument.  All  creatures,  whether  they  will  or.  no,  whe- 
ther they  design  any  such  thing,  or  design  it  not,  must  be 
the  passive  .subjects,  upon  which  his  will  takes  place.  But 
10  be  the  active  instrument  thereof  is,  in  fact,  the  business 
only  of  a  devoted  person,  one  given  up  to  God  in  Christ. 
Such  only  are  in  an  immediate  capacity  or  promptitude  to 
do  the  will  of  God,  intentionallv,  and  with  their  own  de- 
sign ;  though  it  be  the  undoubted  duty  of  all,  who  are 
naturally  capable  thereof 

Will  this  rebel-world  never  consider  this,  that  are  in  a 
continual  war  with  him  in  whose  hands  is  their  breath,  on 
this  high  point,  whose  will  shall  be  supreme  1  and  dread 
not  the  issueof  soimequal  a  combat,  between  omnipotence 
and  an  earthen  potsherd?  Nor  bethink  themselves  what 
•woes  impend  and  hang  over  their  guilty  heads,  for  so  mad 
insolence,  as  striving  with  their  maker'l  Isa.  xlv.  9.  Will 
they  never  consider  it,  that  pretend  subjection  to  him, 
when  their  very  pretence  is  a  mockervl  and  that  affront 
him  with  the  frequent  repetition  of  that  ludicrous  petition, 
"  Thy  will  be  done  on  earth,"  amidst  their  open,  con- 
temptuous oppositions  thereto  1 

2.  But  I  shall  apply  myself  to  consider  the  latter  of 
these ;  that  patience,  in  the  expectation  of  the  blessedness 
of  the  heavenly  estate,  is  very  needful  to  every  sincere 
and  thorough  Christian.— And  in  speaking  to  this,  I  shall 
—1.  Give  some  account  of  this  patience,  according  as  it 


is  to  have  this  exercise,  in  expecting  future  blessedness  ; 
— 2.  Labour  to  evince  to  you  the  necessity  of  it;  how 
needful  a  thing  it  is  to  any  serious  and  thorough  Chris- 
tian.    And  so  the  use  will  ensue. 

1.  I  shall  give  some  account  of  this  patience,  as  it  is  to 
be  exercised  in  the  present  case.  We  might,  indeed,  as- 
sign a  third  occasion  of  exercising  patience,  besides  suffer- 
ing present  incumbent  evils,  and  expecting  a  future  hoped 
good,  viz.  doing  the  good  which  belongs  to  the  dut)'  of  our 
present  stale,  which  the  text  points  out  to  us  in  what  it  in- 
terposes, "after  ye  have  done  the  will  ofGod,"  and  which 
is  intimated,  when  we  are  charged  not  to  be  weary  of 
well-doing,  (Gal.  vi.  9.)  and,  by  a  patient  continuance  in 
well-doing  to  seek  honour,  glory,  immortality,  &c.  (Rom. 
ii.  7.)  and  to  run  with  patience  the  race  set  before  us, 
(Heb.  xii.  1.)  when  also  the  good  ground  is  said  to  bring 
forth  with  patience,  Luke  viii.  15.  But  considering  the 
pleasure  which  doing  good  contains  in  itself,  and  that  the 
patience  it  gives  occasion  for  is  accidental,  and  arises 
from  the  other  two ;  either  the  suflerings  to  which  doing 
good  often  exposes,  or  the  expectation  of  a  greater  good 
in  a  perfect  state  ;  when  also  all  indisposition  and  lassi- 
tude shall  perfectly  cease  ;  we  need  not  make  this  a  dis- 
tinct head.  Or,  however,  our  present  design  confines  us, 
chiefly,  to  the  patience  that  is  to  be  exercised  in  the  ex- 
pectation of  our  final  good, — viz.  blessedness.  And  in 
speaking  hereto,  I  shall — 1.  Lay  down  some  things  more 
generally,  and — 2.  Thence  proceed  to  what  will  more 
particularly  concern  the  matter  in  hand. 

1.  There  are  some  things  more  generally  to  be  consi- 
dered which,  though  more  remotely,  will  aptly  serve  our 
purpose. 

1.  That  the  natural  constitution  of  the  human  soul  dis- 
poseth  it,  equally  to  covet  and  pursue  a  desirable  good,  as 
to  regret  and  .shun  a  hurtful  evil.  This  is  plain  to  any 
that  understand  their  own  natures,  and  take  any  notice  of 
the  most  connatural  motions  and  operations  of  their  in- 
ward man. 

2.  That  the  want  of  such  a  desirable  and  suitable  good, 
understood  to  be  so,  is  as  truly  afflicting  and  grievous,  as 
the  pleasure  of  a  present  evil. 

3.  That  an  ability  to  bear  that  want,  is  as  real  and 
needful  an  endowment,  as  the  fortitude  by  which  we  en- 
dure a  painful  evil.  Yea,  and  it  maybe  as  sensibly  pain- 
ful, the  pain  of  thirst  being  as  grievous  as  that  of  a  wound 
or  bruise.  Therefore  the  ability  to  bear  it  without  des- 
pondency, or  any  perturbation  or  discomposure  of  spirit, 
call  it  by  what  name  you  will,  is  a  most  desirable  advan- 
tage and  benefit  to  any  man. 

4.  That,  therefore,  it  equally  belongs  to  patience,  to  be 
exercised  in  the  one  case,  as  well  as  in  the  other.  And 
the  general  nature  of  it  being  found  in  each,  as  we  shall 
further  see  hereafter,  the  name  is,  with  equal  fitness,  com- 
mon to  both,  and  to  be  given  alike  to  either  of  them.  For 
what  do  names  serve  for,  but  to  express  the  natures  of 
things  as  near  as  we  can  1  These  generals  being  thus 
premised,  I  shall, 

2.  Proceed  more  distinctly  to  give  account  of  patience, 
according  to  this  notion  of  it,  by  showing — what  it  sup- 
poses, and — wherein  it  consists. 

1.  What  it  supposes,  as  it  hath  its  exercise  this  way, 
viz.  in  the  expectation  of  the  blessedness  of  the  future 
state. 

2.  Wherein,  so  considered,  it  consists. 
1.  What,  thus  taken,  it  supposes. 

1.  That  blessedness,  truly  so  called,  be  actually  under- 
stood and  apprehended  by  the  expectants,  as  a  real  and 
most  desirable  good  to  them.  They  can,  otherwise,  never 
think  themselves  to  need  patience,  in  expecting  it.  To  the 
blind,  befooled  world,  true  blessedness  is  a  frightful  thing. 
They  rim  from  it  as  a  mormo,  or  some  terrible  appearance. 
Religion,  i.  e.  nearness  to  God,  and  inward  conversation 
with  him,  (which  we  will  not  say  hath  affinity  with  it,  but 
contains  it,  or  is  the  same  thing,)  they  dread  as  a  formi- 
dable darkness,  or  the  shadow  of  death.  Therefore  they 
say  to  God,  "  Depart  from  us."  Whereupon  it  is  not  the 
want  of  this  blessedness,  but  the  thing  itself,  so  monstrous- 
ly misunderstood,  that  gives  exerci.se  to  their  patience; 
lior  have  they  patience  enough  for  it.  The  Divine  pre- 
sence they  cannot  endure. 


294 


OF  PATIENCE,  IN  EXPECTATION 


2.  The  delays  and  deferring  of  this  blessedness  must  be 
an  afflictiug  and  felt  grievance.  Otherwise  patience  can 
have  no  place  or  exercise  about  it.  Paganish  morality 
hath  taught  us,"  \iilla  est  Virtus  qiuz  non  senlis  pcrpeti: 
it  is  no  virtue  at  all  to  bear  that  which  I  do  not  Jed.  A 
stone,  if  il  bears  the  most  heavy  weight,  yet  feels  it  not. 
And,  saith  that  instructive  writer,  we  ascribe  not  to  the 
virtuous  man  the  hardness  of  a  stone.  If  I  have  no  feel- 
ing of  a  grievance  in  the  deferred  blessedness  of  the  future 
siaie,  I  have  no  u.se  for  patience  in  expecting  it.  Hope 
deferred  (saith  one  divinely  wise)  makes  the  heart  sick. 
There  will  be  a  sickness  at  the  heart,  by  the  delay  of  what 
I  hope  for,  most  of  all,  when  the  sum  of  my  blessedness 
is  the  thing  hoped  for,  and  still  deferred.  The  delay  must 
be  as  grievous,  as  the  attainment  is  pre-apprehendcd  to  be 
pleasant  and  joyous;  viz.  that  when  it  comes,  it  is  a  tree 
of  lile  :  so  the  gratefulness  of  enjoyment  is,  in  the  oppo- 
site sentence,  (Prov.  xiii.  12.)  set  against  the  heart-sick- 
ness of  expectation.  They  that  never  felt  their  hearts 
sick  with  the  desire  of  heaven,  and  the  blessedness  of  that 
slate,  cannot  conceive  of  it  a  tree  of  life  before-hand,  nor 
ever  know  what  patience  in  expecting  it  signifies,  in  the 
meantime.  These  things  being  supposed  unto  this  pa- 
tience, we  next  come  to  show, 

•2.  Wherein  it  consists.  And  are  here  to  consider,  that 
its  more  .special  nature  cannot  be  understood,  without 
taking  some  previous  short  notice  of  its  general  nature, 
or  what  it  hath  in  it  common  to  it  with  other  patience  un- 
der the  same  name.  Its  more  general  notion  seems  not 
capable  of  any  fitter  expression,  than  an  ability  becoming- 
ly to  endure.  But  because  that  may  be  without  or  with 
reference  to  God;  this  latter  we  are  to  single  out,  for  the 
subject  of  our  present  discourse,  as  that  which  the  text 
expressly  intends:  Ye  have  need  of  patience,  that  after  ye 
have  done  the  will  of  God  ye  may  receive  the  promise. 
And  its  reference  to  God  may  be  twofold,  viz.  both  as  he 
is  the  Author  and  the  Object  of  il. 

1.  As  he  is  the  Author.  Inasmuch  as  it  is  a  mo.st  use- 
ful principle  and  disposition  of  soul,  which,  with  a  com- 
passionate regard  to  the  exigency  of  our  present  .state,  God 
is  pleased  to  implant  in  such  as  he  hath  a  favour  for,  that 
they  may  not  be  exposed,  as  a  vessel  in  a  wide  and  stormy 
sea,  unable  otherwise  to  endure,  and  under  a  necessitj'  of 
sinking,  or  of  being  broken  in  pieces.  In  their  make  and 
frame  they  are  fitted  to  their  state,  even  by  gracious  vouch- 
safement ;  and  therefore  is  this  filly  reckoned  a  divine 
grace.  We  find  it  placed  among  the  fruits  of  the  Spirit, 
(Gal.  V.  2'2.)  and  are  therefore  to  count  it,  as  that  is  the 
Spirit  of  grace,  a  most  needful  and  excellent  grace  of  that 
blessed  Spirit,  l3y  which,  duly  exercised,  the  soul  is  com- 
posed unto  a  right  temper,  not  only  in  bearing  the  evils  of 
this  present  stale,  but  in  waiting  for  the  blessedness  of  the 
future.  And  thus  we  consider  it  a.s  not  only  a  rational 
temperament,  that  may,  in  great  part,  take  its  ri.se  from 
ourselves,  and  the  sober  use  of  ouro\vn  thoughts,  (which 
yet  it  unbecomes  us  not  to  employ  to  this  purpose,)  but 
also  as  a  gratuitous  donation,  a  gift  of  the  good  Spirit  of 
God.  And  hereof  there  is  a  not  obscure  intimation  in  the 
text,  telling  tis  we  have  need  of  patience.  'Tis  grace,  of 
merciful  vouchsafement,  that  considers  what  we  do  need. 
Whence,  therefore,  we  hear  of  a  throne  of  grace,  whither 
we  are  to  come  for  mercy  and  grace  to  help  in  time  of 
need,  Heb.  iv.  IG. 

And,  as  such,  how  fitly  is  its  nature  signified  in  the 
mentioned  place  by  the  word  ;ia«poflu(.i'i,  lonftanimily ; 
wliich  we  read,  less  properly,  long-suffering,  there  being 
no  notion  of  suffering  in  the  word  ;  taking  also  Oi'/.oc,  or 
animus,  in  present  composition,  as  not  only  signifying 
mind,  as  that  denotes  the  understanding  faculty,  or  mere 
intellect;  but  lively  desire,  a  certain  vigour  and  strength 
of  spirit,  zeal,  hope,  courage,  fortitude,  an  unaptness  to  a 
yielding  .succumbency ;  and  this  (as  the  other  word  signi- 
fies) through  a  long  .space  or  tract  of  lime.  When  desire 
and  hope  are  lengthened  and  continued,  without  despon- 
dency, even  to  the  appointed  term,  and  during  the  pre- 
scribed sea.son  of  expectation.  And  so  the  word  doth 
rather  incline  to  express  patience,  a,s  it  refers  unto  a 
desired  good,  that  we  are  expecting  and  wailing  for.  And 
you  find  it  mentioned  with  other  graces,  (3  Pet.  i.  5,  6.) 
a  e«ncra. 


by  the  word  in  the  text,  vKOfmrh,  which  is  equally  apt  to  ex- 
press a  permanent  wailirg,  or  expectation  of  good,  as  suf- 
fering of  incumbent  evil.  But  also,  if  we  consider  that 
context,  we  there  may  discern  lis  heavenly  descent,  and 
its  being  a  part  of  the  offspring  of  God  among  men.  For 
immediately  upon  the  mention  of  a  divine  nature  partici- 
pated, (or  a  godly  frame  and  habit  of  soul,)  that  carries  a 
man  up,  or  enables  him  to  emerge  and  escape  the  pollu- 
tions of  this  impure  world  ;  besides  this  escape  are  to  be 
added  (not  without  our  own  intervening  diligence)  the 
several  following  gracious  principles,  as  branches,  into 
which  that  divine  nature  shoots  forth,  exerts,  and  spreads 
itself,  of  which  this  patience  is  one. 

And,  to  show  its  divine  original,  God  is  pleased  to  style 
himself  in  his  word,  the  God  of  patience,  (Kom.  xv.  5.)  it 
is  his  very  image  in  the  soul.  For  is  not  the  Divine  pa- 
tience one  of  the  great  attributes  by  which  we  are  to  know 
him,  and  for  which  w'e  are  to  adore  him  1  It  is  that,  by 
which  he  suffers  not  hurt,  whereof  the  Divine  Being  is 
not  capable ;  but  by  which  he  bears  much  wrong  from  his 
injurious  revolted  creatures.  Whence  it  is  a  mighty 
power  that  is  said  to  lie  in  the  Divine  patience.  Let  the 
power  of  my  Lord  be  great,  according  as  thou  hast  spoken, 
the  Lord  is'long-suffering,  &c.  Numb.  xiv.  17,  18.  It  is, 
indeed,  his  power  over  himself,  by  which  he  restrains  his 
anger,  his  omnipotent  anger,  that  would  otherwise  go 
forth  to  consume  offending  creatures.  We  cannot,  in- 
deed, conceive  any  such  passion  in  God  which  he  finds  a 
difficulty  in  restraining,  though  speaking  to  men,  he  uses 
their  language,  and  bespeaks  them  in  their  own  idioms 
and  forms  ot^  speech.  But  'lis  owing  to  the  necessary 
self-originate  concurrence  of  all  perfections  in  his  nature 
and  being,  that  nothing  unbecoming  Deity  can  have  place 
there.  In  the  meantime,  since  the  new  creature  is  God- 
like, the  image  of  God,  we  hence  are  taught  to  conceive 
of  patience,  (a  part  of  that  production,)  not  under  the  no- 
tion of  dull  and  sluggish  impoiency,  but  of  power,  an 
ability  to  endure,  as  before,  and  that  as  having  its  original 
and  pattern  in  the  blessed  God  himself 

2.  And  it  is  also  specified  hy  a  respect  to  God  as  the  ob- 
ject. For  a  deference  to  his  holy  pleasure  in  ordering  the 
occasions  of  such  exercise,  is  carried  in  the  notion  of  il. 
It  halh  in  it  submission  to  the  will  of  God.  And  by  this 
it  comes  to  be  taken  into  religion,  or  religion  must  be 
taken  into  it,  and  be  comprehended  in  our  conception  of 
it.  True  and  gracious  patience,  and  every  exercise  of  it, 
is  to  be  looked  upon  as  a  part  of  piety  and  godliness. 
We  are  here  not  to  suppose  that  patience,  in  expecting 
good,  and  in  bearing  evils,  must  have  distinct  notions,  but 
exercises  only.  And,  though  these  exercises  are  distinct, 
yet  as  the  suffering  of  many  incumbent  evils  is,  in  our  pre- 
sent state,  complicated  with  the  absence  and  expectation 
of  the  good  we  desire  ;  these  exercises  are  scarce  ever  to 
be  separated.  It  is,  therefore,  the  less  to  surprise  us,  that 
this  ingredient  into  the  nature  of  patience,  submission  I'j 
Gorf,  should  run  into  both,  as  we  find  a  mixiure  in  the 
occasions  thereof  As  when  the  Psalmist  complains  of 
them  that  breathed  cruelty  against  him,  he  says,  '  he  had 
fainted'  (as  we  translate,  for  those  words  "  I  had  fainted" 
are  not  in  the  Hebrew^  text,  but  concealed  in  a  more  em- 
phatical  aposiopcesis :  q.d,  it  cannot  be  expressed  how  de- 
plorable mv  ca.se  had  been,  if  I  had  not  believed)  to  see 
the  goodness  of  ihe  Lord.  And  adds.  Wail  on  the  Lord, 
he  shall  strengthen  thine  heart,  &c.     Psal.  xxvii.  13,  14. 

This,  in  the  meantime,  is  the  voice  of  patience.  It  is 
the  Lord ;  and,  in  the  present  case,  'tis  he  that  disposes, 
and  orders  I  should  so  long  bear  and  wait ;  that  overawes 
my  soul,  and  brings  it  down  to  a  peaceful  and  dutiful  ac- 
quiescence in  his  good  pleasure;  peaceful  to  myself,  tiuti- 
lul  towards  him.  Let  him  do  what  seems  him  good.  Since 
it  is  his  pleasure  that  I  should  wait  so  long,  before  I  shall 
become  a  blessed  creature,  I  shall  admire  and  praise  him, 
that  I  hope  I  shall  be  so  at  last :  but,  with  profound  sub- 
mission itnlohis  purpose  and  determination  herein,  wail, 
till  he  shall  think  fit  to  fulfil  this  good  pleasure  of  his 
goodness  towards  me,  in  accomplishing  my  desires,  and  in 
answering  my  expectations  fully  at  last;  when  I  shall  be 
brought  into'  that  state  where  is  fulness  of  joy,  and  be 
place'd  at  thy  right  hand,  O  Lord,  where  are  rivers  of 


OF  FUTURE  BLESSEDNESS. 


295 


pleasure  for  evermore  I  The  thing  is  wholly  from  him, 
and  it  is  fit  the  time  should  be  also.  And  now,  as  true 
patience  hath  belonging  to  it  what  Is  so  special,  viz.  a 
respect  to  God,  which  we  understand  to  be  casual  of  it,  in 
its  proper  kind ;  so  we  may  give  a  further  short  account  of 
it,  considering  it — 2dly,  In  its  peculiar  effect ;  (or,  as  it  is 
called,  James  i.  4.)  the  work  of  patience,  viz.  that  it  gives 
a  man  a  mastery  and  conquest  over  all  undue  and 
disorderly  passions.  It  fixes  the  soul  in  a  composed 
serenity,  creates  it  a  region  of  sedate  and  peaceful  rest ; 
infers  into  it  a  silent  calm ;  allays  or  prevents  all  turbu- 
lent agitations ;  excludes  whatsoever  of  noisy  clamour ; 
permits  no  tumults,  no  storm  or  tempest  within ;  whatso- 
ever of  that  kind,  in  this  our  expecting  state,  may  beset  a 
man  from  without.  And  this  most  connatural  effect  of  pa- 
tience, we  see  how  most  aptly  it  is  expressed  by  our  Sa- 
viour, (Luke  xxi.  19.)  In  your  patience  possess  ye  your 
souls,  g.  d.  it  is  patience  that  must  give  a  man  the  domi- 
num  sui ;  and  keep  him,  under  God,  in  his  own  power. 
He  intimates,  if  you  have  not  patience,  you  are  outed  of 
yourselves  ;  you  are  no  longer  masters  of  your  own 
souls,  can  have  no  enjoyment  of  yourselves,  and  there- 
fore are  much  less  to  expect  a  satisfying  enjoyment  of  him. 

The  temper  of  spirit  it  introduces,  in  opposition  to  angry 
and  querulous  repinings,  is  a  pitiful  silence.  I  was 
dumb,  and  opened  not  my  mouth,  because  thou  didst  it, 
Psal.  xxxix.  9.  In  opposition  to  fear,  it  is  fortitude.  Wait 
on  the  Lord;  be  of  good  courage,  and  he  shall  strengthen 
thine  heart;  wait,  I  say,  on  the  Lord,  Psal.  xxvii.  14.  In 
opposition  to  a  despairing  dejection  of  mind,  confidence ; 
as  in  this  context,  Cast  not  away  your  confidence,  you 
have  need  of  patience.  In  opposition  to  immoderate  sor- 
row, for  your  deferred  felicity,  complacency.  Strength- 
ened with  all  might,  according  to  his  glorious  power,  unto 
all  patience  and  long-sufiering,  with  joyfulness;  giving 
thanks  to  the  Father,  who  hath  made  us  meet  to  be  parta- 
kers of  the  inheritance  of  the  saints  in  light,  (Col  i.  11, 
12.)  q.  d.  O  blessed  be  God  for  our  prospect !  and  that  we 
have  a  firm  ground  whereupon  to  live,  rejoicing  in  hope 
of  the  glory  of  God,  Rom.  v.  2.  It  is  that  by  which,  with 
this  composure  of  soul,  we  expect,  and  are  still  looking 
for,  the  blessed  hope,  and  the  glorious  appearing  of  the 
great  Grod,  and  our  Saviour  Jesus  Christ,  (Titus"  ii.  13.) 
knowing,  that  to  them  who  look  for  him,  he  shall  appear 
the  second  time,  without  sin  unto  salvation,(Heb.  ix.  28.)  for 
then  it  is  that  our  blessedness  is  complete,  when  he  shall  ap- 
pear a  second  time.  Then  all  those  many  things  concur, 
that  are  requisite  to  the  making  the  work  of  our  salvation 
most  perfect  and  consummate  work.  And  patience  is  to 
have  Its  perfect  work,  in  commensuration  thereto.  But 
while  we  are  present  in  these  earthly  bodies,  we  are  ab- 
sent from  the  Lord ;  and  many  things  are  wanting  to  the 
happiness  we  expect.  This  is  the  patience  we  are  to  ex- 
ercise in  the  meantime.  We  may  thus  shortly  sum  up  the 
matter,  viz.  that  in  reference  to  'the  delav  of  the  blessed- 
ness we  expect— 1.  We  ought  not  to  be  without  sense,  as 
if  it  were  no  grievance,  which  were  stupidity,  and  not  pa- 
tience ;  and— 3.  That  we  ought  not  to  have  an  excessive 
sense  of  it,  which  were  mere  peevishness  and  impatience. 
Therefore  having  given  this  account  what  this  patience, 
considered  in  this  exercise,  imports;  I  come, 

2.  To  show  the  necessity  of  it,  in  a  serious  and  thorough 
Christian,  from  the  consideration  of— the  principles,  from 
whence  this  necessity  arises,  and— the  ends,  which  it  is 
necessary  unto.  It  must,  indeed,  be  acknowledged,  that 
the  form  of  speech  here  used  in  the  Greek,  yonav  cxci", 
doth  directly  lead  us  to  consider  the  latter  of  these,  useful- 
ness to  such  or  such  purposes,  rather  than  the  intrinsical 
necessity  of  a  thing  in  itself  But  it  cannot  be  denied, 
that,  to  make  a  man  a  complete  Christian,  must  be  taken 
in,  as  a  primary  and  fundamental  part,  the  use  of  patience, 
subservient  to  all  the  rest.  And  we  find  it  recommended 
upon  this  account,  (James  i.  4.)  Let  patience  have  its  per- 
fect work,  that  ye  may  be  perfect,  and  entire,  lacking  no- 
thing. Therefore,  what  shows  its  necessity,  as  belonging 
to  the  inward  frame  and  constitution  of  a  "Christian,  can- 
not be  irrelative  to  our  purpose. 

And  this  appears  from  its  intimate  connexion  with  se- 
veral things,  that  most  confessedly  belong,  as  principles,  to 
the  most  inward  frame  and  constitution  of  a  Christian. 


The  principles  we  shall  here  refer  to,  are  either  subordi- 
nate, or  sovereign  and  supreme.  And  they  both  make  it 
necessary,  and  produce  it. 

1.  Those  that  are  subordinate,  concur  in  the  constitu- 
tion of  a  truly  Christian  frame,  and  thereupon,  both  make 
this  exercise  of  patience  necessary,  and  existent;  or  make 
way  for  it,  that  it  may  obtain,  and  take  place  with  them  in 
a  man's  soul.     They  are  such  as  these  : 

1.  I'ait/i  of  the  unseen  state.  That  faith,  which  in  this 
very  context,  the  beginning  of  the  next  chapter,  is  called 
the  substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen.  This  faith  of  a  Christian  tells  him,  God 
hath  made  report  to  me  of  the  glory  and  blessedness  of 
the  unseen  world ;  and  I  believe  it,  take  his  word,  rely 
upon  it.  I  do,  as  the  apostle  says,  hope  for  eternal  life, 
which  God,  that  cannot  lie,  hath  promised,  Titus  i.  2. 
This  realizes  the  things  themselves,  makes  them  that  are 
future  as  present.  It  serves  me  instead  of  eyes,  and  pre- 
sent sense.  They  are  things,  in  reference  whereto,  we 
must  walk  by  faith,  and  not  by  sight.  That  faith  makes 
a  supply  for  vision,  as  we  find  it  did,  in  reference  to  an 
unseen  Christ,  1  Pet.  i.  8.  One  great  part  of  the  expected 
blessedness  of  the  other  state  is  that  beatific  sight  of  him 
which  we  shall  have ;  and  which  believed,  and  hoped  for, 
maintains  present  life  and  vigour  in  us  towards  him; 
though  we  have  not  had  the  privilege  of  seeing  him  in 
the  flesh,  as  divers  had  in  lime  past;  yet,  not  having  so 
seen,  we  love  him;  and,  for  that  other  sight  of  him  in  glo- 
ry, how  far  ofi"  that  may  be,  in  time  to  come,  we  know 
not.  But  though  so  too  we  now,  or  as  yet,  see  him  not, 
believing,  we  rejoice,  with  joy  unspeakable,  and  full  of 
glory,  1  Pet.  i.  8.  If  I  do,  with  my  whole  heart  and  soul, 
believe  God,  telling  me  that  thus  it  shall  be,  this  faith  will 
operate  to  this  height,  a  glorious  joy  ;  much  more  to  this 
depth,  a  soul-composing  patience.  Therefore  are  these 
two,  faith  and  patience,  so  often  paired,  and  put  together 
in  Scripture;  and  particularly,  with  reference  to  this  ex- 
pectation of  inheriting  the  promises,  Heb.  vi.  12.  And 
how  plainly  is  the  affinity  and  near  alliance  of  these  two 
signified,  (James  v.  7,  8.)  where  the  apostle  exhorting  to 
the  patience  of  expectants  saith.  Be  patient,  brethren,  behold 
the  husbandman  waiteth, — be  you  also  patient, — subjoins 
the  proposal  of  the  great  object  of  their  faith,  the  coming 
of  the  Lord  draws  nigh.  It  is  the  faith  of  the  unseen 
state  (which  commences  to  the  whole  Christian  commu- 
nity, at  their  Lord's  coming)  that  makes  patience,  at  once, 
both  necessary  and  possible;  yea,  and  actual  too:  neces- 
sary, because  the  prospect  it  gives  is  so  glorious ;  possible, 
because  it  is  so  sure.  Upon  the  former  account,  without  pa- 
tience, the  delay  could  not  he  endured ;  upon  the  latter,  be- 
cause it  aftbrds  continual  relief,  and  strength,  that  one  may 
be  capable  of  enduring,  and  actually  endure.  We  more 
easily  bear  the  delay  of  the  most  excellent  things,  where- 
of we  are  sure  at  last.  Out  of  the  very  eater  itself  comes 
forth  meat  and  sweetness. 

2.  Nor  shall  we  unfitly  add  hope  to  faith.  We  learn 
them  to  be  distinguishable,  finding  them  distinctly  men- 
tioned, as  two  of  that  great  triad  of  principles,  said  to 
abide,  1  Cor,  xiii.  13.  i>for  shall  be  at  a  loss  how  to  dis- 
tinguish them,  if  we  consider  faith,  as  more  directly  re- 
specting the  groimd  upon  which  we  rest,  the  divine  testi- 
mony or  revelation ;  hope,  the  object  unto  which  we, 
thereupon,  reach  forward  in  desire  and  expectation.  And, 
as  we  see  how  this  latter  is  complicated  with  faith ;  so  we 
may  see  how  it  connects  with  patience,  Rom.  viii.  24,  25. 
We  are  saved  by  hope ;  but  hope  that  is  seen  is  not  hope  ; 
for  what  a  man  seeth  why  doth  he  yet  hope  for  it.  But  if 
we  hope  for  that  which  we  see  not,  then  do  we,  with  pa- 
tience, wait  for  it. 

And  if  we  follow  the  thread  of  discourse  through  this 
context,  and  observe  how  it  begins;  AVe  are  saved  by  hope; 
and  how  it  terminates  in  patience:  it  is  obvious  to  collect, 
that  were  it  not  for  patience,  we  were  lost  !  And  may  so 
learn  how  further  to  understand  our  Saviour's  words, 
Luke  xxi.  19.  In  your  patience  possess  you  your  own 
souls ;  viz.  as  possessing,  or  keeping,  stands  opposed  to 
losing.  They  that  cannot  endure  to  the  end,  cannot  be 
saved.  So  is  the  new  creature  composed  by  a  contexture 
of  principles,  to  be,  under  God,  a  self-pre.serving  thing 

3.  Love  is  another  great  constituent  of  the  Christian 


296 


OF  PATIENCE,  IN  EXPECTATION 


frame,  as  such,  that  makes  patience  necessary  ;  as  much 
patience  is  requisite  to  make  them  endure  one  another's 
absence,  who  are  very  cordial  lovers  of  one  another.  No- 
thing is  more  essential  in  the  constitution  of  a  sincere 
Christian,  than  divine  love:  it  is  the  very  heart  and  soul 
of  the  new  creature.  Love  desiring  after  God,  as  my  su- 
preme good ;  love  delighting  and  acquiescing  in  him  above 
all,  according  to  my  present  measure  of  enjoyment  of  him ; 
which  being  very  imperfect,  makes  my  patience  most  ab- 
solutely necessary,  till  it  can  be  perfect.  If  I  have  not  pa- 
tience, how  can  I  endure  the  absence  of  him,  whom  I  love 
better  than  myself!  And  that  love  of  him  doth  connote, 
and  carry  along  with  it,  the  extinction  of  the  love  of  this 
present  world,  so  that  it  shall  not  longer  be  predominant; 
Its  predominancy  being  inconsistent  with  the  love  of  God. 
Love  not  this  world — if  any  man  love  this  world,  the  love 
of  the  Father  is  not  in  him,  1  John  ii.  15.  Now  when  a 
soul  is  mortified  to  the  love  of  this  world,  it  is  not  hereby 
quite  siupifled  ;  love  is  not  destroyed,  but  turned  to  ano- 
ther, and  its  more  proper  object ;  and  is  so  much  the  more 
intense  Godward,  by  now  much  the  more  it  is  drawn  and 
taken  off  from  all  inferior  things.  Thereupon  it  must  be 
so  much  the  more  grievous  to  be  kept  off  from  him ;  and 
that  grievance  cannot  be  borne  without  patience.  For 
that  which  aggrieves  is  the  absenceof  my  best  good,  which 
can  have  no  equivalent ;  and  the  want  whereof  nothing 
can  supply,  or  fill  up  its  room.  God  cannot  be  loved  with- 
out being  known ;  nor  can  he  be  known  to  be  God,  but  as 
the  best  good.  Though  I  can  never  knoiv  him  perfectly, 
yet  so  much  I  must  be  supposed  to  know  of  him,  that  he  is 
better  than  all  things  else ;  that  nothing  that  is  not  supe- 
rior in  goodness  to  all  things  besides,  even  infinitely  .supe- 
rior, can  be  God ;  and  nothing  but  such  an  uncreated  good 
can  make  me  a  happy  creature.  And  what  patience  do  I 
need,  to  make  me  content  not  to  he  happy  1  But  he  were 
not  such  a  good,  goodness  itself,  if  he  could  impose  it  up- 
on me  to  choose  to  be  miserable,  or  never  to  be  happy. 
He  only  requires,  that  I  wait  awhile,  that  I  be  patient  of 
some  delay. 

And  hereupon,  if  my  love  be  such  as  it  ought,  it  doth 
not  only  make  patience  necessary,  but  facile  too.  It  cor- 
responds not  to  its  glorious  and  most  excellent  object,  if  it 
be  not  very  reverential  and  most  obsequious  love,  full  of 
duty  towards  him  on  whom  it  is  placed;  if  it  hath  not  in 
it  a  regard  to  the  blessed  God,  as  well  under  the  notion  of 
the  sovereign  Ruler,  as  the  sovereign  Good.  And  there- 
upon my  patience,  as  hath  been  said,  carrying  religion  in 
it,  I.  c.  a  dutiful  disposition  towards  God;  the  same  princi- 
ple which  makes  it  necessary,  makes  it  practicable  also. 
When  he,  whose  devoted  servant  I  am,  hath  signified  to 
me  his  good  pleasure,  xiz.  he  finally  intends  me  to  a  bless- 
ed state  ;  but  that  in  the  stale,  wherein  I  now  am,  he  hath 
present  service  for  me  to  do ;  or  that  he  sees  it  requisite 
before  he  translates  me  out  of  this  state,  further  to  prepare 
me  for  abetter;  and  requires,  in  the  meantime,  I  seek  ho- 
nour, glory,  and  immortality,  by  a  patient  continuance  in 
well-doing :  ray  love  to  him  itself  which  makes  it  to  ap- 
pear necessary,  makes  it  also  ajipcar  to  me  the  most  rea- 
.sonahle  tiling' in  all  the  world;  and  that  my  heart  say 
within  me,  ev^'n  from  the  power  and  spirit  of  Divine  love, 
when  he  imposes  this  expectation,  though  tedious,  and 
when  he  inflicts  any  thing  grievous,  I  was  dumb,  O  Lord, 
and  opened  not  my  mouth,  because  thou  didst  it,  (Psal. 
xxxix.  H  )  though  Icould  not  have  taken  it  from  another. 
We  further  add,  not  as  a  single,  but  mo.st  comprehensive 
principli', 

■t.  ){(iHne$s,  which  impressed  upon  the  soul,  suits  it  un- 
to the  heavenly  slate,  and  .so  makes  it  covet  it  more  ear- 
nestly. All  things  naturally  tend  to  the  perfection  of  that 
state,  unto  which  they  ore  predisposed,  which  is  more  con- 
generous to  them,  or  whereto  they  have  an  agreement  in 
their  natures.  It  is  so  in  the  new  nature,  as  well  as  that 
which  is  common  to  other  creatures.  All  things  naturally 
tend  to  their  like.  It  cannot  be  less  thus  with  the  new 
creature,  whose  nature  is  improved,  heightened,  and  per- 
fected beyond  that  of  other  creatures.  It  is  the  Divine  ho- 
liness impressed  upon  the  .soul,  that  suits  it  unto  the  parti- 
cipation of  the  heavenly  inherilaiue.  None  ever  come  to 
heaven,  but  they  that  are  made  meet  to  partake  of  the 
inheritance  of  the  saints  in  light,  Col.  ii.  12.  They  that  are 


made  meet  for  heaven,  suited  in  the  temper  of  their  spirits 
to  it,  cannot  but  long  for  it,  and  do  therefore  need  patience, 
while  they  are  waiting.  It  is  indeed  but  that  to  which  they 
are  begotten.  Holiness  in  general  is  the  product  of  rege- 
neration. And  we  find,  that  in  1  Pet.  i.  3.  we  are  said  to  be 
begotten  unto  the  lively  hope.  Hope  must  be  taken  there  ob- 
jectively by  what  follows.  To  an  inheritance  incorruptible, 
and  undefiled,  and  that  fadeth  not  away,  reserved  in  heaven 
for  you,  ver.  4.  A  disposition  to  it  is  in  our  \'ery  nate- 
Ulia:  we  are  begotten  to  it  by  the  implantation  of  this  prin- 
ciple, of  the  new,  divine,  and  heavenly  birth.  Such  are 
born  for  that  country,  born  w-ith  a  suitableness  to  that  in- 
heritance, therefore  cannot  but  have  earnest  longings  after 
it ;  and  therefore  cannot  but  need  patience,  that  they  may  en- 
dure the  delay.  And  that  also  connotes  and  carries 
with  it  these  two  things, — 1.  Hatred  of  the  opposite, 
and — 2.  A  tendency  unto  the  improvement  and  perfection 
of  itself 

1.  Hatred  of  the  opposite,  .sin.  And  this  makes  a  serious 
Christian  groan  :  I  have  a  body  of  death  hanging  about 
me.  I  cannot  get  rid  of  the  impurities  which  I  hate.  And 
because  the  very  habit  of  their  soul  is  now  so  far  changed, 
that  they  are  made  holy,  they  cannot  but  hate  the  contrary. 
You  that  love  the  Lord,  hate  evil ;  it  belongs  to  your  cha- 
racter to  do  so,  Psal.  xcvii.  10.  And  they  know,  that  they 
shall  never  he  quite  rid  of  it,  as  long  as  they  are  here. 
And  though  as  sin  is  an  evil  against  God,  it  is  not  to  be 
the  object  of  their  patience;  yet,  as  it  is  a  grievance  to 
themselves,  the  remainders  of  it  are,  so  far,  to  be  the  ob- 
ject about  which  their  patience  may  be  exercised,  that  they 
are  not  to  enter  into  any  quarrel,  that  he  doth  not  imme- 
diately made  them  perfect  in  the  very  first  moment  of  their 
conversion.  And  as  there  is  conjunct  with  this  frame  of 
holiness,  hatred  of  the  opposite,  so  there  is, 

2.  A  tendency  to  the  improving  and  heightening  itself; 
for  every  thing  naturally  afiijcts  its  own  perfection,  or  the 
perfection  of  its  own  proper  kind.  As  nature,  in  every 
thing  that  grows,  aims  at  a  certain  pitch,  at  a  certain  atitri ; 
so  where  there  is  an  inchoate  holiness,  there  cannot  bul 
be  a  tendency  unto  consummate  perfect  holiness.  The  pre- 
cept, therefore,  agrees  to  the  temper  of  their  mind,  to 
whom  it  is  given,  perfecting  holiness,  in  the  fear  of  God,  2 
Cor.  vii.  1.  This  is  having  the  law  written  in  our  heart, 
and  put  into  the  inward  part.  But  as  holiness  includes 
conformity  to  the  preceptive  will  of  God,  so  it  doth  to  his 
disposing  will,  being  made  Iniown.  Therefore,  when  we 
understand  it  to  be  his  pleasure,  we  should  wait :  the  holy 
nature  itself,  which  prompts  us  so  earnestly  to  desire  the 
perfection  of  our  state,  must  also  incline  us  (it  weie  other- 
wise made  up  of  contradictions)  patiently  to  expect  it,  our 
appointed  time.  Herein  we  are  to  be  subject  to  the  Father 
of  our  spirits  ;  astothe  fathersof  our  flesh,  when  they  shall 
think  fit  to  give  a  full  portion,  Heb.  xii.  9. 

2.  Besides  all  these  subordinate  principles,  we  are  to 
consider  the  co-operation  of  a  sovereign  and  supreme 
principle  with  them,  and  that  is  the  blessed  spirit  of  God 
himself  He  begets,  raises,  and  cherisheth  such  desires 
after  the  bles.sedness  of  the  heavenly  state,  as  makes  this 
patience  most  absolutely  necessary.  You  find  in  2  Cor.  v.  4. 
where  the  apostle  is  speaking  of  his  earnest  aspiring,  and 
groaning,  not  tobe  unclothed  of  this  flesh,  this  earthly  taber- 
nacle; but  tobe  clothed  upon,  y.  d.  To  be  unclothed,  is  too 
low  and  mean  a  thing ;  hereby  I  only  avoid  the  troubles  of 
life.  This  can  by  no  means  terminate  desires  of  so  high  a 
kind,  and  of  so  divine  andheavenly  an  original.  The.se  were 
only  the  desires  of  a  brute,  oppressed  by  a  sensible,  too 
heavy  burthen.  But  the  thing  I  aspire  to,  and  groan  alXev, 
is  to  iie  clothed  upon.  'Tis  somewhat  positive,  and  much 
higher,  riz.  the  perfection  of  that  state  I  am  designed  to, 
and  by  grace  made  capable  of,  wherein  mortality  is  to  be 
swallowed  up  of  life.  These  are  desires  proceeding  not 
from  the  sense  of  what  we  feel,  but  from  the  attraction  of 
what  we  see  ;  and  not  from  a  brutal,  but  a  divine  nature. 
So  he  next  tells  us,  ver.  5,  whence  they  were.  Now  he 
that  halh  wrought  us  for  this  self  same  thing  is  God,  who 
also  hath  given  uiilo  us  the  earnest  of  the  Spirit.  It  is  the 
Spirit  111  God  working  in  us,  that  makes  us  thus  restlessly 
aspire  and  groan.  He  that  hath  wrought  us  for  this  self- 
same thing  is  God.  It  is  more  than  if  it  had  been  barely 
said,  God  hath  wrought  us  for  this  selfsame  thing.  So  he 


OF  FUTURE  BLESSEDNESS. 


«97 


ought  express  a  work  common  to  him  with  other  agents ; 
as  if  it  had  been  said,  He  hath  wrought  us  I'or  this  self- 
same thing,  and  so  might  another.  But  A«  that  hath 
wrought  us  for  this  self-same  thing  is  God.  This  is  a  far 
more  emphatical  way  of  speaking,  i.  e.  it  doth  assert  Deity 
to  him  that  doth  this  work,  q.  d.  "  None  but  God  could  do 
such  a  thing."  Therefore  observe  the  form  of  expression 
here  used,  that  we  lose  not  the  emphasis  of  it.  The  act — 
working  us  for  the  same  thing — is  not  affirmed  of  God,  as 
it  would  in  this  form, — God  hath  wrought  us. — But  being 
God,  or  Godhead,  is  affirmed  of  the  agent,  q.  d.  he  cannot 
but  be  a  God,  that  doth  work  this  upon  us.  The  other 
way  of  expression  would  serve  to  represent  an  action  that 
were  common,  indefinitely,  to  one  or  another  agent ;  as  if 
we  say,  "  The  king  walks,  speaks,"  &c.  but  to  express  an 
act  peculiar  to  majesty,  we  would  say,  "  He  that  reigns  is 
'he  king."  This  expression,  then,  doth  not  only  ascribe 
out  appropriate  the  work  done  to  God.  What "!  that  moles, 
such  dunghill  worms,  should  thus  aspire !  He  is  a  God 
that  hath  done  ihis !  For  that  such  a  work  should  be  dune 
upon  such  creatures!  to  mould  them  into  such  a  frame, 
that  now  nothing  terrestrial,  nothing  temporary,  nothing 
within  the  region  of  mortality,  will  satisfy ;  but  they  are 
restless  for  that  state,  wherein  mortality  shall  he  swallow- 
ed up  of  life.  He  that  hath  wrought  us  for  this  self-same 
thing  is  God.    This  is  the  work  of  a  Deity. 

Therefore  also,  are  so  solemn  thanksgivings  tendered  to 
the  Father,  for  his  having  made  us  meet  to  be  partakers 
of  the  inheritance  of  the  saints  in  light,  (Col.  i.  12.)  which 
he  doth  not  only  by  bringing  life  and  immortality  to  light 
in  the  gospel,  (1  Tim.  ii.  10.)  but  by  giving  the  Spirit  of 
wisdom  an'd  revelation — by  enlightening  the  eyes  of  our 
understanding,  that  we  may  know  the  hope  of  our  calling. 
(Eph.  i.  17,  18.)  shining  into  our  souls  with  such  a  vivific, 
penetrative,  and  transforming  light,  as  should  change  their 
whole  frame,  and  fully  attemper  them  thereto.  Now  if  it 
be  a  divine  power  that  hath  excited  such  desires,  and  given 
such  a  disposition  ;  it  must  be  a  divine  power  that  mu.st 
moderate  them  too;  by  giving  also  that  patience,  that  shall 
enable  us  to  wait  for  the  fulfilling  of  them.  And  the  ra- 
ther doth  there  need  the  interposition  of  a  God  in  the  case, 
to  make  us  endure  and  patiently  expect  the  state  he  hath 
wrought  us  for,  inasmuch  as  the  same  Spirit  that  frames 
us  for  that  state  (as  we  see  recurring  to  the  place  before 
mentioned)  doth  assure  us  of  it;  who  hath  given  us  the 
earnest  of  the  Spirit.  His  Spirit,  working  in  us,  not  only 
gives  us  a  clear  signification  of  the  truth  of  the  thing,  but 
of  our  title  ;  and  therefore  makes  us  so  earnestly  aspire, 
and  groan  for  it.  Wherefore  patience  cannot  biit  be  the 
more  necessary ;  and  (the  whole  being  entirely  his  work, 
who  doth  no  inconsistent  things)  the  easier  too.  And  so 
we  find  in  Rom.  viii.  23,  24.  where  it  is  said.  That  they 
that  have  received  the  first-fruits  of  the  Spirit,  do  groan 
within  themselves ;  they  have  the  same  aspirings  that  this 
apostle  here  speaks  of,  they  groan  earnestly  within  them- 
selves, wailing  for  the  adoption,  the  redemption  of  their 
body.  The  adoption;  that  is  an  allusion  unto  a  known 
usage  among  the  Romans,  to  whom  the  apostle  here  writes ; 
and  therefore  they  were  the  more  capable  of  understanding 
it.  There  was  among  them  a  twofold  adoption  : — 1.  Pri- 
vate ;  when  such  a  patron  did  design  to  adopt  such  a  one 
for  his  son,  and  express  his  purpose  to  such  as  were  con- 
cerned, as  he  judged  it  convenient;  which  was  but  to  in- 
choate adoption : — 2.  Public ;  when  the  action  was  solemn, 
inforo,  and  enrolled,  a  register  kept  of  it.  And  this  was 
the  adoption  the  apostle  here  alludes  to ;  the  manifestation 
of  the  sons  of  God,  as  ver.  19.  of  this  chapter.  Whereto 
agrees  the  expression  of  another  apostle.  Yet  it  doth  not 
appear  what  we  shall  be ;  but  when  he  shall  appear,  we 
shall  be  like  him,  1  John  iii.  2.  When  the  sons  of  God 
are  to  be  manifested,  they  shall  appear  like  themselves, 
and  like  their  Father.  This  is  their  public  solemn  adop- 
tion, when  before  men  and  angels  they  are  declared  sons 
of  God.  And  this  is  that  we  groan  for,  says  the  apostle, 
having  received  the  first-fruits  of  the  Spirit.  We  groan 
for  this,  the  perfection  of  our  state  ;  and  thereupon  would 
accordingly  enter  upon  the  inheritance,  being  assured  that 
all  his  children  are  heirs,  heirs  of  God,  and  joint-heirs  with 
Christ  (as  before  in  the  same  chapter,  ver.  17.)  But  now, 
whereas,  from  these  passages.  He  that  wrought  us  for  the 


self-same  thing  is  God ;  that  it  is  he  that  made  us  meet  for 
this  inheritance;  that  the  first-fruits  of  his  Spirit  made  us 
groan  I'or  it ;  we  collect,  that  it  is  divine  power  which  gives 
this  aptitude  and  inclination,  and  limits  it.  What'is  it, 
that  doth  so  qualify  divine  power,  but  divine  power  ! 

It  is,  indeed,  too  plain,  that  the  influence  of  this  power 
received  into  such  a  subject,  a  mind  m  too  great  part  yel 
carnalized,  and  situated  amidst  a  sensible  tempting  world, 
meets  with  sufficient  allays,  and  enough  to  obstruct  its 
tendencies  towards  an  object  yet  out  of  sight.  But  all  this 
obstruction,  such  a  power  can  easily  overcome.  There- 
fore we  are  equally  to  admire  the  wisdom  of  God,  as  his 
power  ;  nor  as  siniply  omnipotent,  though  it  be  so  ;  but  as 
having  its  place  and  exercise  in  the  most  perfect  Divine 
nature,  in  which  all  excellencies  meet;  and  which  there- 
fore is  not  exerted  od  vllimiim,  so  as  to  do  all  that  almighty 
power  can  do,  but  what  is  convenient  and  fit  to  be  done  ; 
that  can  moderate  itself  can  move  forward,  and  sistere  se, 
stop  its  motion  at  pleasure,  so  as  to  provide  that  desire  and 
patience  may,  in  our  present  state,  consist ;  and  that  whilst 
God  hath  work  for  us  to  do,  and  a  station  to  fill  up  in  this 
present  world,  we  may  not  be  weary  of  life  ;  or  by  the  ex- 
pectation of  blessedness  in  the  other  world,  be  made  im- 
patient of  serving  his  purposes  here,  as  long  as  it  is  his 
pleasure  to  continue  us  in  this.  So  doth  he  all  things,  ac- 
cording to  the  counsel  of  his  will !  Thus  from  the  prin- 
ciples whence  patience  proceeds,  you  may  collect  how 
absolutely  necessary  it  is. 

'2.  You  may  collect  it  too,  from  the  ends  which  it  serves. 
And  I  shall  mention  but  these  two,  which  are  in  the  text: 
that  which  is  nearer  and  more  immediate — our  doing  the 
will  of  God  ; — remoter,  and  ultimate — onr  inheriting  the 
promise. 

1.  This  nearer  end  is  manifestly  supposed  to  be  so ;  and 
withal,  that  patience  is  necessary  thereto.  For  when  we 
are  told,  "  Ye  have  need  of  patience,  that  when  ye  have 
done  the  will  of  God,"  it  is  plainly  ."-ignified,  palieiice  con- 
duces to  our  doing  God's  will ;  and  that  without  patience 
we  cannot  do  it.  Not  that  patience  is  the  proper  principle 
of  doing  il,  but  active  vigour  ;  yet  the  concomitancy  of 
patience  is  requisite  hereto;  not  directly,  in  respect  to  the 
thing  to  be  done ;  but  the  time  through  which  the  doing  of 
it  must  be  continued,  and  the  expectation  which,  as  hath 
been  said,  is  complicated  therewith.  To  the  former,  vigor- 
ous activity,  a  promptitude  and  suitableness  of  mind  and 
spirit  to  the  Divine  will,  even  a  love  of  holiness,  whereof 
that  will  revealed  is  the  measure,  must  be  reckoned  the 
genuine,  requisite  principle  ;  as  patience  is  to  the  latter. 
Therefore  do  we  find  labour  ascribed  to  love,  and  patience 
to  hope,  1  Thess.  i.  3.  If  we  have  run  well ;  and  it  is  the 
will  of  God  we  shall  lengthen  out  our  course  by  a  patient 
continuance  in  well-doing ;  and  not  express  only  a  present 
agiliiy,  but  patience  in  running  the  race;  without  this  we 
do  not  the  will  of  God. 

2.  But  we  are  more  largely  to  insist  on  the  remoter  and 
more  ultimate  end — that  we  may  inherit  that  promise — 
which  we  see  is  represented,  as  the  end  of  that  former 
end :  and  patience  made  necessary  to  the  latter,  as  it  is  ne- 
cessary to  the  former.  And  can  we  in  good  earnest  ihink 
of  inheriting  the  promise,  which  is  all  of  grace,  whelher 
God  will  or  no  7  And,  if  he  will  the  end,  doth  it  not  equally 
belong  to  him  to  will  the  way  and  method  of  our  attaining 
it'?  To  he  here  somewhat  particular.  Two  things,  we  may 
conclude,  God  doth  ordinarily  will  conceniin?  the  way, 
wherein  he  conducis,  and  leads  on  those  that  peculiarly 
belong  to  him,  to  the  blessed  end,  and  consummate  state  he 
designs  them  to,  the  one  whereof  is  also  requisite  to  the 
other,  ri:.—l.  Their  gradual  growth  and  improvement  in 
holiness,  and  all  dutiful  dispositions  towards  him,  till  they 
come  nearer  to  maturity  for  glory,  and  a  meelmess  for  the 
heavenly  state:  and — 2.  Their  maintaining  an  intercourse 
with  himself,  in  order  hereto. — These  things  he  wills  us  to 
design  through  our  whole  course,  though  he  is  at  liberty 
to  shorten  or  lengthen  onr  course,  as  to  him  seems  meet. 

1.  Our  own  gradual  improvement.  Hereto  such  pa- 
tience is  necessary  ;  for  pei^etual  fretting  must  naturally 
hinder  our  growth.  Let  patience  have  its  perfect  work, 
that  ye  mav  be  perfect,  James  i.  4.  It  cannot  have  its  per- 
fect work,  if  it  have  not  its  work  and  exercise  this  way.  as 
well  as  others ;  that  ye  may  be  perfect,  and  entire,  wanting 


298 


OP  PATIENCE,  FN  EXPECTATION 


nothing.  If  you  have  not  patience,  that  you  can  endure 
such  a  delay,  you  will  never  grow,  will  be  always  starve- 
lings. Do  we  not  observe  the  method,  wherein  the  Divine 
wisdom  brings  all  thinfjs  to  their  AKfii),  or  perfect  state  1 
vegetables'?  sensitive  creatures ■?  in  the  several  kinds  of 
both?  Do  we  not  observe  it  in  ourselves  1  and  in  our  chil- 
dren '?  whom  (as  the  comedian)  we  should  most  absurdly 
expect  to  be  born  old  men.  And  as  to  our  spiritual  states, 
after  conversion,  or  regeneration,  what  are  the  gifts  vouch- 
.safed  by  our  glorified  Lord  meant  for,  but  our  growth  to  a 
perfect  man  ?  Conversion,  'tis  true,  till  work  of  (hat  kind 
be  all  over,  perfects  the  whole  body ;  but  the  increase  of 
knowledge,  and  grace,  perfects  each  particular  member 
or  part. 

And,  besides  the  improvement  of  habitual  principles, 
there  is  a  fulness  of  actual  duty  and  .service,  to  be  to  our 
utmost  endeavoured,  that  we  may  stand  complete,  and  per- 
fect in  all  the  will  of  God,  Col.  iv.  1'2.  Every  one  hath 
his  pensum,  his  allotment  of  work  and  lime  assigned  him 
in  this  world,  though  some  come  not  into  the  vineyard  till 
the  eleventh  hour.  What  a  sharp  reproach  is  that,  (Rev. 
iii.  -2.)  I  have  not  found  thy  works  filled  up  I — How  glori- 
ous a  character  is  that  of  the  man  after  God's  own  heart, 
that  after  he  had — by  the  will  of  God — served  his  genera- 
tion, run  through  the  course  of  service,  which  the  Divine 
will  had  mea.sured  out  to  him  for  his  own  age  wherein  he 
lived,  he  at  length  .so  seasonably  fell  asleep;  was  gathered 
to  his  fathers,  as  a  shock  of  corn  fully  ripe.  This  is  the 
state  of  growth  and  service;  the  other,  the  state  of  perfec- 
tion and  retribution.  And  to  improvement  and  progres.s, 
patience  is  necessary,  not  only  as  being  itself  a  part  of  our 
duty,  the  want  whereof,  therefore,  must  infer  a  maim;  but 
as,  also,  it  hath  influence  upon  all  other  parts,  and  without 
which,  therefore,  there  would  be  a  universal  languor  and 
debility  upon  the  whole  new  man ;  which  is  evident  from 
what  is  to  be  added.  'Tis  through  the  Lord  alone  we  are  to 
make  mention  of  his  name,  Isa.  yxvi.  13.  Without  him 
we  can  do  nothing,  (John  xv.  5.)  neither  grow,  nor  serve. 
Therefore  further  is  our  patience  necessary, 

2.  That  so  our  communion  and  intercourse  with  God 
here,  according  as  in  our  present  state  we  arc  capable,  may 
be  continued,  and  his  communications  to  us  therein,  which 
we  daily  need,  may  not  be  obstructed.  Herein  lies  the 
very  life  of  our  spirits,  a  continued  intercour.se  between 
God  and  us.  But  of  this,  without  such  patience,  we  shall 
be  incapable.  See  how  the  apostle  argues,  (Heb.  xii.  9.) 
The  fathers  of  your  flesh  chasti.sed  you,  and  you  gave  them 
reverence  ;  how  much  more  shall  we  not  be  subject  to  the 
Father  of  our  spirits  and  livel  Shall  we  not  be  subject 
to  the  Father  of  our  spirits  f  We  must  remember,  that  he, 
whom  the  apostle  here  calls  by  a  more  general  title,  the 
Father  of  spirits,  doth  elsewhere  vouchsafe  to  be  styled 
(Numb,  xxvii.  IG.)  the  God  of  the  spirits  of  all  flesh.  A 
most  condescending  expression!  That  he,  who  hath  so 
innumerable  myriads  of  spirits,  whose  dwelling  is  not 
with  flesh,  replenishing  the  spacious  realms  and  regions 
of  light  and  bliss  above,  should  also  not  disdain  to  own  a 
relation  to  this  inferior  sort  of  spirits,  that  are  so  meanly 
lodged,  even  in  frail  and  mortal  flesh;  and  to  express  a  con- 
cern about  them,  that  somewhat  of  tolerable  order  might 
be  preserved  among  them,  in  their  low  and  abject  state ; 
and  therefore  allow  himself  to  he  called  the  God  of  such 
spirits!  This  is  admirable  vouch.safement.  And,  because 
he  is  (in  this  other  place)  generally  called  the  Father  of 
spirits,  comprehending  these  with  the  rest;  upon  both  ac- 
counts, it  belongs  to  him  by  prerogative,  to  determine  what 
spirits  shall  dwell  in  flesh,  and  what  shall  not ;  how  long 
any  such  .spirits  shall  dwell  in  flesh,  and  when  they  shall  be 
removed,  and  taken  out  of  this  fleshly  state.  And  observe 
what  follows,  "shall  we  not  be  subject  to  the  Father  of 
spirits,  and  live  I"  The  impatient  will  contend;  they  that 
cannot  bear  delay  will  quarrel,  and  that  will  be  deadly  to 
Ihem.  If  we  be  not  subjon,  we  cannot  live.  He  is  the  uni- 
versal Father  of  .spirits;  all  spirits  are  his  offspring.  And 
shall  not  he  determine  concerning  the  spirits  he  hath  made, 
which  shall,  and  how  long  they  shall,  inhabit  flesh;  as  well 
the  time,  as  the  thing  iLself ;  or  who  shall,  and  who  shall 
not  1  It  is  his  pleasure,  that  my  spirit  should  so  long  ani- 
mate and  inhabit  such  a  piece  of  clay ;  if  1  am  not  subject 
to  him,  I  shall  not  live.  Tnis  is  severely  monitory !  and  ex- 


tends far.  It  admonishes  me  of  danger,  as  to  my  final  state. 
For  what  is  here  said,  hath  reference  to  what  is  after  said 
of  the  future  vision  of  God  ;  and  our  association  to  the  in- 
numerable company  of  angels,  and  the  spirits  of  just  men 
made  perfect;  whereof  want  of  the  patience  prescribed, 
(ver.  1.)  through  all  the  whole  race  set  before  us,  hazards 
our  falling  short.  But  how  are  we,  by  impatience,  endan- 
gered, as  to  our  final  and  eternal  state  of  life !  "Tis  inti- 
mated, that  without  being  patient,  and  subject,  we  cannot 
live  now.  Intercourse  will  be  broken  ofli' between  him  and 
us;  he  will  retire,  and  withhold  his  influence:  and  if  he 
do  so,  and  we  pine  away  in  our  sins,  how  shall  we  then 
live  ?  (as  their  misgiving  hearts  presage,  Ezek.  xxxiii.  10.) 

But  if  .spiritual  life  already  fail,  which  is  of  the  same 
kind  with  blessed  eternal  life,  and  is  therein  perfected, 
what  shall  become  of  that  life  itself,  which  is  but  the  per- 
fection of  the  other  1  If  we  cannot  live  now,  how  shall  we 
live  eternally  ■?  If  not  a  day,  how  for  ever?  'Tis  true,  we 
are  kept  by  the  power  of  God ;  but  it  is,  through  faith, 
unto  salvation,  (1  Pet.  i.  5.)  and  faith  is  necessarj'  to  sup- 
port our  patience,  as  hath  been  noted.  This  our  Saviour 
prayed  for  to  Peter,  that  amidst  all  his  winnowings,  his 
faiih  might  not  fail.  And  all  this  with  this  final  reference, 
that  we  might  be  followers  of  them,  who,  through  faith 
and  patience,  have  inherited  the  promises,  (Heb.  vi.  12.) 
which  plainly  shows  what  is  God's  ordinary  method  of 
bringing  his  own,  at  last,  to  that  inheritance.  And  this,  in 
the  context,  which  we  were  last  considering,  (Heb.  xii.)  is 
copiously  illustrated  by  the  method  observed  in  families; 
wherein  a  prudent  father  considers  how  long  it  is  fit  a  son 
should  be  under  discipline,  whereof,  while  he  is  patient,  he 
is  under  paternal  care,  and  enjoys  the  provisions  of  the 
family;  hut,  if  he  will  not  be  subject,  how  shall  he  live'? 
This  prudent  conduct  is  not  always  observed  by  the  fathers 
of  our  flesh.  They  use,  .sometimes,  harsh  severities,  more 
for  their  own  pleai;ure,  and  to  gratify  their  own  passion, 
than  the  child's  profit.  But  with  the  Father  of  spirits  no 
ra.sh  passions  can  have  place.  He  only  designs  our  profit, 
and  improvement,  in  the  highest  and  most  excellent  kind, 
i.  c.  to  make  us  partakers  of  his  holiness ;  to  make  us  more 
and  more  God-like,  and  fit,  at  length,  to  be  admitted  into 
the  presence  of  his  glory.  And  whereas  the  mere  defer- 
ring of  our  expected  felicity  is  some  chastisement  and  re- 
buke upon  us,  for  our  yet-continuing  impurities  and  dis- 
orders ;  there  are  also  other  afflictions  that  befall  us  in  this 
oar  expecting  state,  which,  though  they  proceed  from  this 
world's  hatred,  may  proceed  from  the  love  of  God,  and  are 
meant  to  work  out  for  us  greater  glor)',  (2  Cor.  iv.  17.)  as 
now  they  tend  to  make  us  partakers,  in  a  greater  measure, 
of  his  holiness;  which,  as  it  is  his  glory,  will  be  ours ;  and 
by  his  influence,  a  peaceful  fruit  of  righteousness  accrues 
to  us,  and  grows  up  in  us,  upon  which  we  are  to  feed  and 
live.  Now  what  conversation  can  there  be  between  a  fa- 
ther in  a  family,  and  a  son  in  minority  and  under  disci- 
pline, but  by  wi.se  and  tender  care  on  the  part  of  the  former, 
and  the  dutiful  submission  of  the  latter  1  Or  can  the  son 
hope  the  sooner  to  come  by  his  inheritance,  by  wayward 
and  contentious  behaviour  towards  such  a  father  1  So  that 
both  from  the  principles  whence  such  patience  proceeds, 
and  the  ends  which  it  .serves,  we  may  collect  the  necessity 
of  it  unto  every  serious  Christi.in. 

And  now  how  copious  use  might  we  make  of  so  impor- 
tant subject !  But  we  must  contract.  We  may  learn  from  it, 

1.  The  desperate  condition  oftho.se  wretched  creatures, 
that  are  of  terrene  minds,  whose  hearts,  by  habitual  and 
prevailing  inclination,  cleave  to  this  earth,  and  this  earthly 
stale.  Thoy  can  npprehend  no  need  of  patience,  in  ex- 
pecting the  blessedness  of  heaven.  It  is  no  grievance  to 
Ihcni  not  lo  partake  therein.  They  had  rather  live  where 
tliey  are ;  are  better  pleased  with  their  present  stale  of  life. 
Tell  them  of  patience  in  waiting  for  the  heavenly  felicity! 
'Tis  language  they  understand  not!  Oh  the  wretched 
state  of  those  forlorn  souls,  whose  habitual  temper  makes 
them  incapable  of  the  exercise  or  need  of  this  patience! 
It  may  he  said  indeed,  of  many  a  good  man,  that  he  doth 
not  covet  death,  (which,  for  itself,  no  man  can,)  but  it 
cannot  bo  said  of  anv  good  man,  that  he  doth  not  covet 
blessedness,  which,  in  a  general,  indeterminate  notion, 
everv  man  covets.  But  there  is  no  truly  good  man,  none 
that  is  regenerate,  and  born  of  God,  who  doth  not  parlicu- 


OP  FUTURE  BLESSEDNESS. 


•j:)9 


larly  covet  that,  wherein  blessedness  truly  lies,  and  doth 
consist.  For  all  such  are  begotten  to  the  lively  hope — of 
the  undefiled  inheritance,  reserved  in  heaven  for  them, 
(1  Pet.  i.  3,  4.)  nor  can  be  supposed,  when  they  covet  bless- 
edness, not  to  covet  perfect  blessedness.  Such  may,  indeed, 
not  yet  covet  to  die  ;  because  yet  they  may  be  under  some 
doubt  concerning  their  present  state  God-ward.  And  so 
such  a  one  doth  not  know,  whether,  if  he  die,  he  shall 
enter  upon  a  blessed  state,  or  no.  But,  in  the  meantime, 
it  cannot  be  said  of  any  good  man,  that  he  doth  not  covet 
to  be  blessed  ;  though  for  that  single  reason,  because  he 
doubts  of  his  title  to  the  heavenly  blessedness,  he  covets 
not  death.  Therefore  that  doubt  doth  not  extinguish  his 
desire  of  blessedness,  but  suspends  only  the  desire  of  death, 
as  an  uncertain  way  to  it;  because  it  is  equally  the  en- 
trance to  a  state  of  misery,  to  them  who  have  no  title  to 
blessedness,  as  it  is  unto  a  blessed  state,  to  them  that  have 
a  title.  And  concerning  their  present  title,  they  are  still 
in  doubt  ■,  which  way  they  hope,  by  Di\-ine  assistance,  if 
they  have  more  time,  may  yet  be  gained.  Whereas,  upon 
supposition  that  doubt  were  removed,  they  would  be  glad 
to  be  gone.  But  this  is  their  miserable  case,  whose  hearts 
cleave  to  this  earth,  that  they  prefer  it  before  all  the  bless- 
edness and  glory  of  heaven ;  and  rather  bless  themselves 
from  it,  than  desire  to  be  blessed  by  it.  If  they  can  but 
live  pleasantly,  and  as  long  as  they  would  do  here,  take 
heaven,  and  all  the  blessedness  and  glory  of  it,  that  will 
for  them  !  I  would  fain  have  you  apprehend  the  deplora- 
ble condition  of  such  men,  upon  sundry  accounts. 

1.  Their  temper  differs  from  that  of  all  the  children  of 
God;  they  are  quite  of  another  comple-^iion  from  the 
whole  family  that  belongs  to  him.  For  all  that  are  the 
sons  of  God,  as  they  are  born  from  above,  {ivtaBtf,  John  iii. 
3.)  they  are  born  with  a  disposition  heavenward.  There- 
fore, i{  such  a  man  could  but  view,  and  behold  himself,  he 
could  not  but  cry  out,  alTrighted  and  amazed,  God  be  mer- 
ciful to  me  !  what  sort  of  creature  am  I  ■?  If  God  be  not 
merciful  to  me,  to  change  me,  his  mercy  can  never  own 
me  for  his  ;  I  am  quite  of  a  different  make  from  all  that 
ever  had  leave  to  call  him  Father!  They  all  love  heaven 
more  than  earth,  and  I  love  earth  more  than  heaven ! 
That  a  man's  own  temper  should  distinguish  him  from  all 
the  Divine  ofispring!  Methinks  it  should  be  considered 
v/ith  dread  and  horror !  That  there  should  be  a  sort  of 
men  in  this  world,  that  are  all  lovers  of  God,  as  their  best 
good,  and  longing  to  be  at  home  with  him  in  the  heavenly 
state,  and  I  to  be  severed  from  them  all !  My  heart  being 
strange  to  him,  and  always  tending  downward!  This  is 
a  dismal  thing ;  a  sad  reflection  to  any  one,  that  can,  and 
will  reflect ;  and  be  so  true  to  himself,  as  to  own  this  to  be 
his  sense,  "  I  had  rather  live  amidst  the  vanities  of  this 
world,  than  partake  in  the  glories  of  heaven  !  I  had  rather 
please  my  flesh  and  sense  on  earth,  than  enjoy  the  felicity 
of  saints  and  angels  above !"  A  fearful  case  !  For  now 
you  have  nothing  to  do  with  this  character,  belonging  to 
holy  men,  of  standing  in  sensible  need  of  patience,  that 
you  may  inherit  the  promise!  nor, 

2.  Can  you  inherit.  For  as  all,  so  only,  God's  children 
are  his  heirs.  They  are  no  heirs  who  are  not  his  children. 
Cast  out  the  bondwoman  and  her  son;  he  cannot  inherit 
with  the  son  of  the  promise.  The  children  of  Jerusalem 
above  are  free ;  the  rest  are  slaves.  Can  it  be  thought 
worthy  of  God  to  have  bondmen,  and  slaves  to  vile  ter- 
rene affections,  for  his  sons  1  can  they  inherit  the  blessed- 
ness of  heaven,  that  never  loved,  desired,  or  chose  it;  that 
always  preferred  this  earth  before  it  1  Can  any  be  brought 
to  heaven  violently,  whether  they  will  or  no  1  Whoever 
have  come  thither,  first  sought  it,  as  the  better  country. 
Therefore  God  was  not  ashamed  to  be  called  their  God, 
(Heb.  xi.  IG.)  which  implies  he  would  be  ashamed  to  be 
called  the  God  of  an  earthly-minded  generation  of  men. 
And  will  he  ever  do  the  thing  that  he  would  be  ashamed 
of!  so  ignominious  a  thing  as  to  take  base  sons  of  the 
earth  into  his  kingdom  (who  may  all  say  in  re£;no  rmli  su- 
mus,  we  are  born  of  the  kingdom,  we  belong  to)  for  his  chil- 
dren and  heirs  1 

3.  Notwithstanding  their  obstinate  inclination  and  ad- 
herence to  this  earth,  they  still  live  in  the  continual  fear  of 
being  removed  out  of  it,  riz.  if  they  bethink  themselves. 
And  what  sort  of  felicity  is  that,  that  can  be  blasted  and 


extinguished  by  a  thought!  that  depends  ciily  iijnri  a 
present  forgetfulness :  "How  afiiicting  a  mi>eiy  lu  he 
united  in  affection  with  that,  as  my  best  good,  which  I 
continually  fear  to  lose,  and  to  have  rent  away  from  me ! 

4.  Such  addictedness  to  this  earth,  i.  c.  the  desire  dI'  a. 
perpetual  abode  here;  which  is  the  complexion  of  all 
earthly-minded  men,  who  herein  never  limit  themselves; 
but  should  they  live  here  never  so  many  ages,  they  would 
be  always  of  the  same  mind,  I  say,  their  earthly  propen- 
sion  is  liable  to  be  encountered  continually,  not  with  fear 
only,  but  despair;  and  is  therefore  most  vain,  irrational, 
absurd,  and  tormenting  to  themselves.  Vain,  for  it  contri- 
butes nothing  to  their  end.  Can  any  man's  adhesion  to 
this  earth,  he  it  never  so  peremptory,  perpetuate,  or  pro- 
long his  abode  upon  if?  Irrational,  for  what  is  there  in 
this  state  itself,  to  be  alleged  as  a  plausible  reason,  why 
one  should  desire  it  lobe  everlasting'?  Absurd,  for  it  is  to 
set  one's  heart  upon  a  known  impossibility.  What  can  be 
more  ludicrous,  than  to  contend  with  necessity,  which  will 
at  last  be  too  hard  for  me  ?  to  cherish  a  desire  in  my  soul, 
wherein  I  know  I  must  at  length  be  disappointed  ■?  And 
it  cannot,  in  the  is.sue,  but  be  tormenting,  and  even  in  the 
foresight  of  it;  fear  afflicts,  but  despair  cannot  do  less 
than  torment.  How  amazing  is  the  forethought  of  being 
plucked  away  from  one's  dwelling-place;  rooted  out  from 
the  land  of  the  living!  (Psal.  hi.  5.)  An  immortal  spirit 
torn  out  of  mortal  flesh,  unto  which  'tis  now,  however,  so 
inwardly  connaturalized,  as  to  have  no  thought,  but  witii 
abhorrence,  of  any  other  state  or  dwelling!  That  one's 
soul  should  sit  trembling  on  the  lip,  and  muttering,  "  I  fain 
would  stay,  but  must  go,  and  leave  behind  me  whatsoever 
I  loved  best  !  and  not  only  quit  all  my  former  known  de- 
lights and  wonts,  but  pass  into  unknown  darkness  and 
woes  !"  Animvla  vagula,blanihila,  cf-c.  (as  he  desperately) 
O  my  poor  wandering,  self-Jlaitering  ?oiil,  whither  art  thou 
going — into  what  dismalj  horrid  places,  where  thou  shalt 
not  jest  as  thou  wast  wont ! 

That  a  man  should  thus  recount  with  himself;  I  have 
had  my  good  things  !  my  pleasant  days  are  all  over,  never 
to  return  more !  And  now  must  I  finish  them  by  so  vio- 
lent a  death !  Driven  away  (as  the  wicked  is  said  to  be) 
out  of  light  into  darkness,  and  chased  out  of  the  world, 
John  xviii.  5,  18.  How  calamitous  is  this  ca.se !  And 
how  much  the  more,  that  it  scarce  leaves  room  for  a 
rational,  or  even  for  a  religious  pity.  For  we  read  in  the 
mentioned  Psal.  Iii.  when  we  are  told,  ver.  5.  of  God's 
plucking  and  rooting  such  out  of  their  dwelling-place,  &c. 
That  the  righteous  .shall  see  and  fear,  and  laugh  at  them. 
At  once  they  reverence  God,  and  deride  them,  ver.  6. 
And  are  justified  herein  by  -what  follows,  ver.  7.  Lo, 
this  is  the  man  that  made  not  God  his  strength,  but  trusted 
in  the  abundance  of  his  riches,  and  strengthened  himself 
in  his  wickedness,  viz.  that  he  acted  so  foolish  a  part,  in 
so  plain  a  case;  imagining,  that  wealth  and  wickedness, 
in  conjunction,  could  signify  more  than  all  the  mercy  and 
justice  of  a  Deity !  And  did  therefore  that  ridiculous 
thing,  so  deservedly  lo  be  laughed  at  by  all  that  are  wise 
and  just,  as  to  attempt  by  so  much  earth  to  fill  up  the  room 
of  God  !  That  a  reasonable  and  immortal  mind  should 
place  its  supreme  desire  upon  a  terrene  good,  from  which 
it  .shortly  must  be  plucked  away,  against  the  strongest 
reluctance !  Veneration  of  the  Diivine  lurrusis  overcomes 
compassion  in  this  case.  Pity  towards  them  is  not  ex- 
tinguished, but  its  exercise  suspended  only,  by  religion 
towards  God. 

5.  This  temper  of  mind  (which  ought  to  signify  with 
professed  Christians)  hath  in  it  a  downright  repugnancy 
unto  whole  Christianity.  For  consider,  and  compare 
things.  Here  is  a  heart  cleaving  to  this  earth ;  but  did 
Christ  establish  his  religion  to  plant  men  in  the  earth  7 
Was  it  not  to  prepare  them  for  heaven,  and  then  translate 
them  thither'?  He  died,  the  just  for  the  unjust,  to  bring 
us  to  God,  1  Pet.  iii.  18.  And  he  hath  redeemed  us  to 
God  by  his  blood.  Rev.  v.  9.  And  to  deliver  us  from  this 
present  world.  Gal.  i.  4.  His  kingdom,  in  the  whole  con- 
stitution and  frame  of  it,  is  avowedly  not  of  this  world  ; 
but  terminates  upon  eternity,  and  an  everlasting  state. 
And,  therefore,  they  that  mind  earthly  things,  arc  said  tc 
be  enemies  to  the  cross  of  Christ,  Phil.  iii.  18,  IJ).  Their 
whole  business  is  nothing  else  but  fighting  against,  tilting 


300 


OF  PATIENCE,  IN  EXPECTATION 


at  the  cross!  i.  e.  counleracling  the  design  for  which 
Christ  was  crucified.  And  can  it  enter  into  the  imagina- 
tion of  any  man,  that  hath  not  forfeited  the  repute  of  an 
intelligent  creature,  or  quite  lost  his  understanding ;  or 
(if  he  retain  any  thing  of  reason)  that  hath  not  abandoned 
his  religion;  to  think,  that  the  Son  of  God  should  come 
down  from  heaven,  and  die  on  earth,  to  counteract  him- 
self, or  only  to  procure,  that  such  as  we  might  be  rich 
men,  be  in  friendship  with  this  world  and  enmity  wilh 
God?  here  live,  eat,  drink,  trade,  gather  wealth;  and 
forget  who  made  us,  and  redeemed  us  with  his  blood  1 
Was  this  the  end  for  which  the  world  was  to  be  Christian- 
ized? and  Christianity  set  up  among  men?  and  for  the 
founding  whereof,  the  Head  and  Author  of  this  profession 
died  upon  the  cross  ?  What  an  insolent  absurdity  is  it  in 
such  as  call  themselves  Christians,  to  live  in  so  open,  con- 
'inual,  and  direct  opposition  to  the  very  end  for  which 
Christ  died. 

6.  And  in  the  mentioned  case,  their  yery  frame  carries 
wilh  it  a  direct  opposition  and  contradiction  to  their  own 
prol'ession,  i.  c.  supposing  they  live  under  the  gospel,  and 
profess  the  Christian  religion.  They  fight  not  only  against 
Christ,  even  dying,  but  themselves.  And  this  is  that 
which  the  apostle  considers  with  so  deep  sense,  and  ten- 
derness, in  that  mentioned,  Phil.  iii.  There  are  some,  of 
whom  I  have  told  you  often,  and  now  tell  you  weeping, 
they  are  enemies  to  the  cross  of  Christ — they  mind  earthly 
things.  But,  in  opposition  to  men  of  this  character,  he 
adds,  Our  conversation  is  in  heaven.  All  runs  into  this 
at  last,  they  that  are  Christians  indeed,  have  their  conver- 
sation in  heaven.  I  now  tell  you  of  these  earthly-minded 
ones,  even  weeping,  that  they  unchristian  themselves! 
What  compassion  doth  it  challenge  I  to  see  men  baptized 
into  Christ's  death;  to  behold  immortal  spirits  united  with 
bodies  washed  with  pure  water,  therein  renouncing  this 
world,  and  all  its  pollutions,  yet  sunk  into  carnality! 
buried  in  flesh !  where  they  should  but  dwell ;  living  under 
the  gospel,  where  life  and  immortality  are  brought  to  light, 
regardless  of  immortal  life  ;  afraid  to  die,  yet  void  of  any 
inclination  to  the  way  of  living  for  ever !  And  that  while 
they  pretend  to  it,  and  do  really  love  their  death,  which 
their  profession  obliges  them  to  shun,  and  dread !  (Prov. 
viii.  36.)  So  are  they  made  up  of  contradictions,  and  in- 
consistencies with  themselves !  In  the  foremenlioned  con- 
text, (Phil,  iii.)  the  way  and  course  of  walking,  which  the 
blessed  apostle  observed,  and  lamented  with  tears,  was 
such,  as  none  of  them  that  took  it  could  be  supposed  to 
avow.  They  were  not  professed  enemies  to  Christ  and 
Christianity,  of  whom  he  complains.  It  could  be  no  sur- 
prise to  him,  or  strange  thing,  to  see  men  practise  accord- 
ing to  their  known  principles.  But  that  enmity  to  Christ, 
and  his  great  design,  should  appear  in  the  lives  of  Chris- 
tians, pierced  his  very  soul;  and  the  more  for  what  there 
follows : 

7.  That  their  end  will  be  destruction.  For  they  were 
to  be  treated,  and  dealt  with  at  last,  not  according  to  what 
they  did  falsely  pretend,  but  what  they  truly  were  ;  besides, 
that  their  destruction  naturally  follows  their  earthly  incli- 
nation. They  have  that  death-mark  upon  them,  which  is 
also  the  true  cau.se  why  they  cannot  live.  All  Iheir  de- 
signs and  inclinations  terminate  upon  earth,  that  halh 
nothing  in  it  that  souls  can  live  by  ;  and  they  are  enemies 
to  the  cross  of  Christ,  i.  e.  to  the  design  of  his  death  there- 
on, in  compliance  wherewith  stands  their  very  life.  For, 
if  they  are  crucified  with  him,  they  live.  Gal.  ii.  20.  The 
love  of  this  world  must  be  deadly  to  them  excluding  Di- 
vine love,  which  is  their  life.  In  the  same  degrees  where- 
in this  world,  and  all  worldly  lusts,  are  crucified  by  the 
cross  of  Christ,  (Gal.vi.  14.)  iheir  true  life  is  renewed  and 
improved.  Who  can  think  le.ss  is  meant  by  saying  so  ex- 
pressly, to  be  carnally  minded  is  death — to  be  spiritually 
minded  is  life,  and  peace?  Rom.  viii.  G.  When  death  is 
consummate,  and  finished,  their  lusts  grown  mature,  and 
wanting  external  objects,  turn  inward  with  most  intense 
fury,  a.s  never-dying  worms,  on  the  miserable  creature 
itself;,  here  is  the  fulness  of  death  ! 

8.  Their  desiruction  must  he  so  much  the  more  grievous 
for  having  lived  under  the  Gospel,  where  the  state  and  the 
way  of  life  are  so  plainly  revealed.  There  God's  design 
is  laid  open,  only  to  continue  them  under  such  a  dispen- 


sation here,  as  the  means  of  discovery,  and  operation,  to 
reveal  heaven  to  them,  and  prepare  and  fit  them  for  the 
heavenly  state,  that  they  may  sea.souably  be  removed 
thither.  But  this  would  never  enter  into  their  hearts,  while 
the  amu.sements  of  their  present  earthly  state  have  more 
powerfully  diverted  them,  disposed  ihem  to  dream  and 
trifle  away  the  precious  hours  of  their  gospel-day,  rather 
than  improve  them  to  their  proper  end.  To  have  their 
spirits  remain  unimpressed  by  the  Gospel;  they  have  got 
nothing  by  it,  of  what  is  intended,  and  aimed  at :  to  have 
lived  so  many  years,  twenty,  thirty,  forty  years,  or  more, 
imder  the  Gospel,  and  have  got  nothing  of  a  correspondent 
frame  to  so  glorious  a  ministration :  a  Gospel,  which  calls 
men  to  God's  eternal  kingdom  and  glory,  to  be  so  defeated 
of  its  great  design  !  how  is  this  to  be  accounted  for  ?  That 
is  the  final  term  of  this  call,  riz.  the  eternal  kingdom,  and 
glory  of  God,  1  Thess.  ii.  1-2.  1  Pet.  v.  10.  He  calls  to 
repentance,  faith,  and  holiness,  and  to  the  fellowship  of  his 
Son  Jesus  Christ ;  but  the  ultimate  term  of  this  calling  is, 
his  eternal  kingdom,  and  glorj',  and  by  Jesus  Christ,  as  it 
is  there  expressed,  and  from  the  all  or  fulness  of  grace; 
the  God  of  all  grace.  But  now,  to  have  an  ear  invincibly 
deaf  to  this  call,  that  stones  might  as  well  have  been  called 
10  heaven,  clogs  of  earth  to  turn  themselves  into  stars,  and 
fix  themselves  in  the  highest  orbs  ;  what  a  deplorable  case 
is  this !  what  serious  heart  would  it  not  melt,  and  dissolve 
into  tears,  that  from  under  such  a  Gospel  souls  should  be 
dropping  down  into  perdition  continually,  and  we  have  no 
way  to  help  it!  And  if  this  be  a  compassionable  case  to 
them  that  behold  it,  their  misery  is  great  that  shall  endure 
it. 

Great,  if  we  consider  how  great  the  salvation  was 
which  they  neglected.  Great,  if  it  be  considered,  how  pro- 
voking the  affront  was  to  its  great  prime  Revealer,  as 
well  as  Author,  which  began  to  be  ."^poken  by  the  Lord; 
and  the  divine  attestation  afforded  to  the  alter-publishers, 
being  confirmed  by  them  that  heard  him  ;  God  also  bear- 
ing them  witness,  Heb.  ii.  3,  4.  Whereupon  it  is  demand- 
ed, how  can  the  neglecters  escape  ?  Great,  if  we  consider 
their  odious  and  ignominious  comparison,  and  preference 
of  the  vanities  of  this  earth,  to  the  Divine  and  heavenly 
glory  !  And  add,  that  they  perish  in  sight  of  this  gloriotis 
state ;  not  far  from  the  kingdom  of  God !  having  it  in 
view  ! 

2.  Let  us  see,  on  the  contraiy  hand,  the  blessedness  of 
them,  whose  hearts  are  supremely  set  upon  the  heavenly 
felicity  ;  and  who,  therefore,  only  need  patience,  that  they 
may  wait  till  God  sees  fit  to  translate  them  to  it.  There 
are  many  things  to  be  considered  here. 

1.  Their  spirits  are  attempered  to  the  heavenly  stale ; 
hereupon  they  may  daily  reflect,  and  view  the  kingdom  of 
God  begun  within  them,  and  live  in  a  very  pleasant,  com- 
fortable expectation,  that  the  first-fruits  will  be  followed 
by  a  blessed  harvest;  that  the  kingdom  within  them,  con- 
sisting in  righteousness,  peace,  and  joy  in  the  Holy  Ghost, 
(Rom.  xiv.  17.)  will  issue  in  their  being  at  last  received 
into  a  most  perfectly  glorious  kingdom ;  that  he,  who  is 
working  them  for  that  self-samc  thing,  (the  state,  wherein 
mortality  shall  be  swallowed  up  of  life,)  hath  given  them 
the  earnest  of  the  Spirit,  and  thereby  assured  to  them  the 
inheritance  itself,  2  Cor.  v.  4,  5. 

2.  They  feel,  therefore,  within  themselves,  that  their 
patience  is  not  indifference ;  much  less,  that  it  imports 
aversion  to  the  stale  they  profess  to  be  wailing  for;  that 
they  love  not  this  present  world,  and  are  loth  to  leave  it. 
Herein  communing  wilh  themselves,  they  can  appeal  to 
the  kind  eye  of  their  gracious  Lord  ;  and  say,  thou  know- 
est  all  things,  thou  knowest  that  I  love  thee  :  and  thai  with 
•so  supeilative  a  love,  that  there  is  nothing  in  all  this 
world,  which  they  would  not  willingly  leave,  to  be  with 
him,  as  that  which  for  themselves,  and  considering  Iheir 
own  interest  only,  they  count  to  be  best  of  all.  Whereupon 
al.so,  therefore, 

3.  Their  hearts  will  bear  them  this  testimony,  that  their 
expectation  wilh  patience  is  understood,  and  designed  by 
them,  as  iheir  duty.  They  exercise  it  in  compliance  with 
the  Divine  pleasure.  They  dare  not  prescribe  to  him  about 
the  time,  when  he  will  take  them  up.  He  enables  them 
patiently  to  wait,  as  having  formed  their  hearts  to  a  govern- 
able temper,  and  to  be  subject  to  the  Father  of  spirits. 


OF  FUTURE  BLESSEDNESS. 


901 


And  apprehending,  that  as  he  is  also  peculiarly  styled  the 
Grod  of  the  spirits  of  all  flesh,  it  must  belong  to  him  to  de- 
termine, both  what  spirits  shall  sojourn  in  flesh,  and  what 
shall  not;  as  also  to  limit  the  time  of  their  abode  there; 
how  long  they  shall  continue  in  that  mean  dwelling,  and 
when  they  shall  leave  it.  Conscience  of  duty,  in  this  very 
case,  is  in  itself  a  pleasant  reflection,  and  sensation ! 
Whence  it  appearing,  that  it  is  a  matter  of  duty;  this  is 
further  to  be  considered  by  them, 

4.  That  their  very  expectation  itself  will  be  rewarded ; 
that  since  they  were  willing  to  wait,  though  they  had  real, 
vivid  desires  to  be  dissolved,  and  to  be  with  Christ;  and 
that  their  willingness  to  wait  was  not  idle,  but  conjunct 
with  a  willingness  also  to  serve  him  in  this  world,  they 
shall  have  so  much  the  more  ample  reward  in  heaven ; 
their  very  heaven  itself  will  be  so  much  the  more  grateful ; 
and  they  shall  have  so  much  the  more  abundant  entrance 
into  the  everlasting  kingdom  and  glory.  They  may,  there- 
fore, encourage  themselves  from  that  consolatory  exhorta- 
tion of  the  apostle,  1  Cor.  xv.  ult.  Therefore,  my  beloved 
brethren,  be  steadfast,  unmoveable,  always  abounding  in  the 
work  of  the  Lord  ;  forasmuch  as  you  know  your  labour 
shall  not  be  in  vain  in  the  Lord.  And  if  no  part  of  that 
work  shall  be  in  vain,  nothing  of  it,  according  to  that  con- 
nexion which  the  grace  of  God  hath  settled  between  work 
and  reward,  shall  be  without  its  recompense ;  nor  conse- 
quently any  part  of  that  time,  in  this  our  state  of  expecta- 
tion, which  we  had  for  the  doing  of  such  work,  shall  pass 
without  its  relative  consideration  thereto ;  if  only  we  had 
opportunity  to  give  one  cup  of  cold  water  to  a  disciple,  in 
the  name  of  a  disciple. 

Therefore,  to  shut  up  all :  let  us  now  apply  and  bend 
ourselves  to  this  one  thing ;  to  get  into  such  a  temper  of 
soul,  as  that  we  may  find,  and  feel,  we  need  patience  to 
wait  for  the  blessedness  of  heaven.  If  we  do  not  sensibly 
need  patience,  we  are  dead,  there  is  no  life  in  us.  If  we 
live  that  life  that  tends  towards  God,  and  will  end  in  eter- 
nal life,  that  life  will  have  sense  belonging  to  it,  and  that 
sense  wUl  make  us  feel  our  need  of  patience ;  we  shall 
wait,  not  like-stupid  stocks,  but  like  obedient  children. 
And  when  we  see  this  to  be  the  genuine  temper  of  a  Chris- 
tian spirit,  how  uneasy  should  it  be  to  us,  not  to  be  able  to 
say.  Blessed  be  God,  it  is  our  temper !  Which,  if  we  do 
find,  our  own  sense  not  letting  us  doubt,  that,  upon  the 
mentioned  account,  we  need  patience  ;  our  next  care  must 
be,  that  we  have  it ;  which  will  not  exclude  our  feeling 
the  need  of  it.  For  when  we  find,  that  through  the  mercy 
of  God,  in  some  competent  measure,  we  have  it,  our  sense 
of  the  need  of  it  will  not  cease,  i.  e.  we  shall  never  account 
that  we  have  it  as  an  unnecessary  or  needless  thing.  We 
shall,  indeed,  truly  judge,  with  just  gratitude,  that  we  do 
not  altogether  want  it;  but  shall  apprehend  we  need  it 
still,  as  that  we  cannot  be  without.  Yea,  and  the  more  we 
have  of  it,  and  are  under  its  dominion  and  possessive 
power,  the  more  we  shall  apprehend  its  value  and  excel- 
lency, and  how  needful  it  is  to  us.  But  that  when  we 
feel  our  need,  we  may  not  be  destitute  of  it,  ought  to  be 
our  great  and  very  principal  care.  Nor  are  we  to  content 
ourselves  with  the  mere  self-indulgent  opinion,  that  we 
have  it  laid  up  (as  in  a  napkin)  in  the  dull  and  lazy  habit ; 
but  must  take  care,  that  we  have  it  in  act  and  exercise ; 
which  is  the  express  import  of  that  apostolical  exhortation, 
James  i.  4.  Let  patience  have  its  perfect  work,  q.  d.  take 
care,  not  merely,  that  you  have  the  principle ;  as  where 
one  good  and  holy  principle  belonging  to  the  new  creature 
is,  there  all  are  ;  but  that  we  haveit  in  its  present  use  and 
operation,  or  in  an  actual  promptitude,  and  readiness  for 
use  and  exercise,  as  the  occasions  that  call  for  it  shall 
occur ;  that  then  we  be  not  as  men  of  might  that  (though 
not  supposed  to  want)  cannot  find  their  hands,  i.  e.  have 
them  not  ready  for  present  use. 

Moreover,  we  are  here  also  to  consider,  that  though 
patience  is  needful  as  that  text  imports,  upon  the  account 
of  mere  absence,  and  expectation  of  the  good,  i.  e.  princi- 
pally the  final  ble.ssedness  contained  in  the  promise;  and 
that  this  alone  is  a  true  ground,  upon  which  patience  is 
necessary,  if  we  look  upon  the  case  abstractly,  and  in  thesi, 
or  in  the  theoric,  and  contemplation :  yet  when  we  come 
to  the  exercise  of  patience,  we  actually  find  no  such  case, 
wherein  the  expectation  of  this  promised  good  is  alone ; 


but  variously  complicated  with  many  other  occasions,  in 
this  our  pre.sent  state,  while  we  dwell  in  such  a  world,  and 
in  such  bodies,  that  must  increase  our  need  of  patience. 
For,  taking  the  whole  matter,  as  may  be  said,  in  concreto, 
and  as  comprehending  all  our  present  circumstances,  we 
may  be  put  to  expect  the  promised  good,  under  much  suf- 
fering for  the  sake  of  Christ  and  a  good  conscience,  as  is 
signified  in  this  context,  ver.  32,  33,  34.  Enduring  a  great 
fight  of  atBictions — made  gazing  stocks,  by  reproaches  on 
ourselves,  and  as  the  companions  of  others  so  used — suf- 
fering the  spoiling  of  our  goods,  even  our  all,  as  to  this 
world;  so  as  nothing  shall  remain  to  us,  but  the  (expected) 
better,  the  enduring  heavenly  substance.  And  we  may 
thus  be  obliged  to  expect,  amidst  great  bodily  pains  and 
languishings,  the  concussions  and  shakings  of  our  earthly 
tabernacles,  while,  as  yet,  they  come  not  down;  the  out- 
ward man  daily  perishing,  but  we  know  not  how  long  it 
will  be  ere  it  actually  perish  ;  besides,  the  more  grievous 
distempers  of  the  inward  man,  that  not  being  so  sensibly 
renewed,  as  with  many  it  is  not,  day  by  day,  2  Cor.  iv.  16. 
And  thus,  if  we  had  not  others'  burdens,  we  are  burden 
enough  to  ourselves.  Whereupon,  the  greater  our  need  of 
patience  is,  the  more  earnestly  we  should  endeavour  for 
it.  And  we  are  to  use  very  earnest  endeavours  in  order 
hereto,  both  with  God,  and  with  ourselves. 

With  God,  by  incessant  prayer,  as  the  God  of  all  grace ; 
that,  as  the  apostle  speaks  in  another  instance,  we  may 
abound  in  this  grace  also.  Another  apostle,  St.  James,  (ch. 
i.  4,  5.)  speaks  of  this  Christian  excellency  under  the  name 
of  wisdom.  'Tis  plain  he  so  intends;  for  having  (ver.  4.) 
given  the  exhortation,  Let  patience  have  its  perfect  work — 
he  subjoins,  (ver.  5.)  If  any  man  lack  wisdom,  i.  e.  as  is 
evident,  this  wisdom,  patiently  to  acquiesce  in  the  Divine 
pleasure,  under  whatsoever  exercises,  or  of  what  continu- 
ance soever  ;  than  which  no  part  of  wisdom  can  be  more 
necessary,  or  any  thing  more  apparently  wise.  But  we 
see  what  his  further  direction  is  upon  that  supposition,  if 
any  man  lack  this  wisdom,  let  him  ask  it  of^  God,  &c. 
Agreeably  whereto  he  is  pleased  to  be  styled  the  God  of 
patience,  (Rom.  xv.  5.)  to  let  us  know  whether,  in  this 
apprehended  and  felt  necessity,  our  great  resort  must  be. 
And  how  kind  and  compassionate  is  the  encouragement 
given  in  the  following  words  of  that  former  text,  James  i. 
5.  that  he  giveth  to  all  men  liberally,  and  upbraideth  not ; 
is  not  apt  to  reproach  frail  creatures  with  the  folly  of  their 
impatient  frettings,  but  freely,  upon  their  request,  to  give 
them  that  composure  of  mind  which  may  show  them  to  be 
truly  wise;  and  wherein  their  wisdom  doth  eminently 
consist.  Moreover,  we  find  that  elsewhere  experience  is 
appealed  to  for  further  encouragement,  and  as  a  demon- 
stration of  God's  faithfulness  in  this  case,  1  Cor.  x.  13. 
No  temptation  hath  befallen  you  but  what  is  common  to 
man,  or  incident  to  our  present  state,  and  for  the  bearing 
whereof  you  had  divine  support.  And  God  is  faithful,  who 
will  not  suffer  you  to  be  tempted,  or  tried,  above  what  you 
are  able,  or  beyond  the  ability  which  he  will  graciously 
afford  you  ;  but  will,  with  the  trial,  make  a  way  to  escape, 
that  you  be  able  to  bear  it ;  i.  e.  such  a  way  of  escape, 
as  will  not  avoid  bearing,  but  consist  with  it ;  and  wherein 
a  vouchsafed  ability  to  bear  shall  consist ;  so  as  that  you 
come  off'  unharmed,  and  without  real  hurt  or  prejudice. 
And  since  patience  is  this  ability  to  bear,  how  reeisonable 
is  it,  with  a  filial  faith  and  confidence,  to  supplicate  for  it. 

Yet,  as  we  are  thus  by  fervent  prayer  to  strive  and 
wrestle  with  God  ;  it  will  argue  we  are  grossly  neglectful, 
or  very  ignorant  of  God's  usual  methods  of  communicat- 
ing his  gracious  assistances,  if  also  we  do  not,  by  proper 
and  suitable  means,  strive,  and  take  pains  with  ourselves, 
that  we  may  obtain  what  we  pray  for.  And  nothing  can 
be  more  suitable  to  reasonable  creatures,  that  are  not  to 
be  wrought  upon  as  stocks  or  stones,  but  as  men  and 
Christians,  capable  of  consideration  and  thought ;  and  of 
such  thoughts  and  considerations,  as  God's  own  word, 
which  we  profess  to  believe,  hath  given  ground  for ;  of 
which  considerations  there  are  many,  wherewith  we  should 
urge  our  own  souls  to  the  exercise  of  such  patience  as  the 
present  case  calls  for;  i.e.  while  as  yet  we  are  to  continue 
expectants,  waiting  his  time,  for  our  receiving  the  promise. 
In  this  way  we  should  therefore  commune,  and  discourse 
this  matter  with  ourselves :  Am  not  I  God's  creature,  the 


302 


OF  PATIENCE,  IN  EXPECTATION,  &c. 


work  of  his  hands  1  Hath  he  not  given  me  breath  and 
being  1  Was  it  not  for  his  pleasure,  or  by  his  will,  that  I, 
with  the  rest  of  his  creatures,  am  and  was  created '!  Did  it 
not  depend  upon  his  will,  whether  I  should  be  or  not  be  1 
have  any  place  in  his  creation'?  be  any  thing  or  nothing 
for  ever?  Did  not  his  own  free  choice  determine  in  what 
rank  or  order  of  creatures  I  should  be  placed  1  Whether 
among  frogs,  toads,  serpents,  or  men  1  Could  I  choose  my 
place  and  station  in  the  creation  of  God  I  How  favourable 
a  vouchsafement  was  it,  that  he  made  me  a  creature  capa- 
ble of  thought,  of  design,  of  felicity,  of  immortality,  and 
eternal  life !  of  receiving  such  a  promise,  as  I  am  now 
expecting  to  be  accomplished  and  fulfilled  unto  me !  What 
could  be  considered  here  but  the  good  pleasure  of  God's 
goodness  1  How  impossible  was  it  that  no  arbitrary  and 
royal  bounty  should  be  prescribed  unto !  And  shall  I 
not  now  wait  with  patience  for  the  final  result  and  issue 
of  it? 

But  how  overpowering  a  consideration  should  it  be 
with  me,  to  think,  I  am  not  only  his  creature,  but  one  that 
had  ofl'ended  him,  and  how  unexpressibly  what  I  expect 
is  above  the  condition  of  a  revolted  creature!  One  fallen 
from  God!  in  rebellion  against  him!  and  by  naiure  a 
child  of  wrath !  One  engaged  in  the  common  conspiracy 
of  the  apostate  sons  of  Adam,  against  their  sovereign 
rightful  Lord  !  that  were  agreed,  in  one  sense,  to  say 
to  God,  Depart  from  us,  we  desire  not  the  knowledge 
of  thy  ways :  and  were  all  best  pleased,  to  be  as  without 
God  in  the  world  !  Whence  is  it  to  me  !  one  of  that  vile, 
degenerate,  rebellious  crew!  that  a  promise  should  be  be- 
fore me,  and  in  view,  pointed  at  me,  (as  it  is  to  all  that 
do  not  disbelieve  or  despise  it)  of  entering  into  the  blessed 
rest  of  God  himself!  Heb.  iv.  1.  Or,  according  to  the 
nearer  and  more  immediate  reference  of  the  words  we 
have  in  hand,  chap.  x.  ver.  34.  of  having  in  heaven  the 
better  and  enduring  substance !  And  shall  I  not  patiently 
wait  for  it  1  Why  am  I  so  over  hasty,  to  snatch  at  what  I 
am  but  dutifully  to  receive!  and  with  highest  admiration, 
of  the  rich  grace  of  the  glorious  Giver  ! 

Is  the  gift  itself  wholly  in  his  power,  and  not  the  time"! 
Did  it  not  entirely  depend  upon  his  pleasure,  to  give,  or 
not  to  give  f  And  doth  it  not  as  much  belong  to  him  to 
determine  when  his  gift  shall  take  place?  Is  the  substance 
in  his  choice,  and  not  the  circumstance  ?  The  thing  itself 
was  infinitely  above  expectation ;  and  shall  it  now  be 
grievous  to  expect  the  appointed  time  ?  There  was  a  time 
and  state  of  tnings,  when  with  me,  an  offender,  an  ob- 
stinate, impenitent  rebel,  no  other  expectation  could  re- 
main, but  of  wrath,  and  fiery  indignation.  It  is  of  mere 
gracious  vouchsafement  that  I  comfortably  expect  at  all ; 
and  shall  I  count  it  a  hardship,  that  I  am  not  presently 
told  how  long  ?  And  how  relieving  a  thing  should  it  be 
againstthe  weariness  of  such  an  expectation, thatsogreata 
good  is  sure  at  last,  ri:.  as  that  contained  in  the  promi.se  ! 
For  is  not  he  faithful  who  hath  promised  1  And  hath  he 
not  so  graciously  condescended,  as  to  add  to  his  promi.se 
his  oath,  that  by  two  immutable  things,  by  which  it  is  im- 
possible for  God  to  lie,  the  heirs  of  promise  might  have 
strong  consolation  ?  Heb.  vi.  17,  18.  And  when  this 
assurance  is  given  to  the  heirs  of  promise,  ver.  17.  i.  e.  to 
the  regenerate ;  for  if  children  then  heirs,  Rom.  viii.  17. 
nothing  can  he  surer  than  this,  in  the  general,  that  all  that 
are  regenerate,  or  sincere  Christians,  shall  inherit  at  one 
time,  or  other.  Nothing  is  left  doubtful,  but  the  lime 
when,  i.  e.  the  time  when  they  shall  die.  For  they  that 
die  in  Christ  are  past  danger.  And  the  method  is  pre 
scribed  us,  of  making  our  calling  and  election  sure. 

When,  therefore,  this  is  done,  how  great  is  the  consola- 
tion, that  one  time  or  other  I  am  sure  to  die  !  What  can 
be  surer  1  It  is  not  in  the  power  of  all  the  world,  not  of  the 
greatest  enemy  I  can  have  in  it,  to  keep  me  always  there, 
or  hinder  my  going  out  of  it,  at  my  appointed  time.  Such 
therefore  our  Saviour,  under  the  name  of  his  friends,  (Luke 
xii.)  forbids  to  fear  them  that  kill  the  body,  and,  after  that, 
have  no  more  that  they  can  do.  Which  is  a  triumph  over 
the  impotency  of  the  utmost  human  malice  again.st  good 
men ;  the  greatest  hurt  they  have  it  in  their  own  power  to 
do  them,  is  to  put  it  out  of  their  own  power  ever  to  huit 

b  Miser  est  quiciinq  ;  nonvult,  mundo  sccum  merienle,  mori.   Sen.  Trag. 


them  more !  and  to  put  them  into  the  possession  of  the 
most  blessed  state  ! 

This  consideration,  therefore,  should, at  once,  both  make 
us  patient  of  death,  when  expected  as  an  apprehended 
evil ;  and  of  the  expectation  of  the  consequent  good,  to 
w;iich  it  is  an  appointed,  unalterable  introduction.  Of 
death,  as  that  which  must  intervene,  and  in  reference 
whereto  itself,  we  have  need  of  patience,  that  we  may  in- 
herit the  promise.  For  that  which  is  sown  is  not  quick- 
ened, except  it  die.  It  is  necessary  we  be  reconciled  to 
this  wise  and  equal  law  of  our  sovereign  Lord,  by  which 
it  is  appointed  for  all  men  once  to  die  : — that  we  be  satis- 
fied and  well  pleased,  that  this  world  be  not  continued 
always,  for  the  production  and  sustenance  of  men  born  in 
sm  :  that  rebels  against  heaven  are  not  to  be  everlastingly 
propagated  here  on  earth  ;  that  God  shall  not  thus  perpe- 
tuate his  own  dishonours,  and  prevent  the  judgment  that 
is  to  shut  up  this  scene,  and  set  all  things  right  between 
him  and  his  revolted  creatures,  after  apt  and  suitable 
means  used  for  their  reduction  and  recovery.  With  how 
dutiful  submission  and  complacency  should  we  yield,  for 
our  parts,  to  this  constitution  !  so  as  for  ourselves,  not  to 
wish  for  an  exemption.  For  how  can  we  harbour  a  desire 
in  our  hearts,  which  we  cannot  form  into  a  prayer  ?  And 
how  would  such  a  prayer  sound,  "Lord,  when  all  this 
world  is  to  die  round  about  me,  let  me  be  an  excepted  in- 
stance 1  Let  me  live  here  always?"  How  presumptuous  a 
request  were  it !  And  how  foolish  !  For  is  not  the  course 
of  God's  procedure  herein,  from  age  to  age,  a  constant 
avowing  of  the  righteousness  and  of  the  immutability  of 
his  counsel,  in  reference  to  it?  'Tis  a  wretched  thing  to 
be  engaged  in  a  war  with  neces.sity  made  by  righteousness 
itself,  and  the  most  invincible  reason  !  A  pagan,  repre- 
sented in  the  height  of  madness,  was  not  so  mad  as  not  to 
see  thiSjb  that  lie  is  a.  wretched  creature^  that  is  •unwilling 
to  die,  when  the  world  is  every  where  dying  with  him !  Our 
patience  possessing  our  souls,  will  not  endure  there  should 
be  such  a  pugna,  a  reluctant  disposition,  not  overcome 
against  this  inviolable  statute  and  determination;  which 
disposition  must  be  equally  disloyal  to  our  Maker  and 
uncomfortable  to  ourselves. 

And  this  consideration  should  make  us  patient  in  ex- 
pecting the  consequent  good,  whereto  death  is  the  intro- 
duction ;  that  the  expected  good  is  so  ascertained  to  the 
friends  of  Christ,  that  death  intervening  cannot  be  hurtful, 
or  be  any  bar  to  our  attainment  of  the  good  promised ; 
nor  is  rationally  formidable  ;  since  we  cannot  suppose  our 
Lord  would  forbid  our  fearing  what  we  have  reason  to  fear. 
But  unto  his  friends  he  forbid  the  fearing  of  them  that 
ran  kill  the  body  only,  and  after  that  have  no  more  that 
they  can  do  ;  but  requires  them  to  fear  him,  that  can  cast 
soul  and  body  into  hell.  It  is  plainly  implied,  that  killing 
the  body  is  no  hurt  or  damage  to  the  soul ;  it  cannot  se- 
parate from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord,  Rom.  viii.  38,  39.  No,  nor  the  principalities  and 
powers  which,  in  that  juncture,  in  that  very  article,  or  in- 
stant of  dying,  will  be  sure  to  do  their  uttermost  to  work 
that  separation.  And  considering  this  bodily  death  as  an 
introduction  to  blessedness,  it  not  only  can  infer  ho  dam- 
age, but  it  must  be  our  great  advantage.  Which  is  implied 
in  the  mentioned  context,  Luke  xii.  8.  Whosoever  shall 
confess  me  before  men,  him  will  the  Son  of  man  confess 
before  the  angels  of  God.  For  though  it  is  not  the  lot  of 
every  Christian  to  he  an  actual  martyr,  yet  every  true 
Christian  is  an  haliitiial  one.  Whosoever,  therefore,  dies 
with  a  fixed  disposition  of  spirit  never  upon  any  terms,  to 
deny  Christ,  he  assures  us  he  will  solemnly  own  them, 
even  before  all  the  angels;  which  must  include  their  being 
admitted  into  a  most  blessed  slate.  When  also  such  are 
expressly  told, that  all  things  are  theirs,  (lCor.iii.21,  22.) 
and  dcaih  is  reckoned  into  the  account  of  the  all  things, 
this  cannot  but  signify  that  death  is  to  be,  not  only  no  de- 
triment to  them,  but  their  advantage  and  gain  ;  which  is 
also  plainly  spoke  out,  Phil.  i. '21.  For  to  me  to  live  is 
Christ,  and  to  die  is  gain.  And  that  most  gainful  good 
being  so  fully  a.«sured  to  them,  they  have  all  the  reason  in 
the  world  to  expect  it  with  patience. 

Moreover,  how  consolatory  must  It  be  to  them,  thai 


AN  APPENDIX  TO  THE  PRECEDING  DISCOURSE. 


303 


have  any  taste  of  spiritual  and  heavenly  things,  that  so 
pleasant  a  way  is  prescribed  them  of  living,  through  the 
whole  time  of  their  expecting  state,  i.  e.  as  long  as  they 
live  in  the  flesh,  viz.  to  live  by  faith  in  the  Son  of  God, 
Gral.  ii.  '20.  How  unspeakable  is  the  joy  and  pleasure  of 
that  way  of  living  !  That  all  the  days  of  our  abode  in  the 
flesh,  we  have  so  great  a  one  as  the  glorious  ever-blessed 
Son  of  God  to  depend  upon ;  by  continual,  and  often  re- 
peated vital  acts,  resigning  ourselves  to  his  conduct  and 
government,  and  deriving  from  that  fulness,  which  it 
pleased  the  Father  should  dwell  in  him,  all  needful  sup- 
plies of  grace,  spirit,  life,  and  righteousness;  and  that  we 
are  taught  to  consider  him,  not  as  a  stranger,  or  one  un- 
related to  us,  or  unconcerned  for  us  ;  but  who  hath  loved 
us,  and  (which  is  the  highest  evidence  hereof)  given  him- 
self for  us,  that  great,  rich,  and  glorious  self!  In  whom, 
therefore,  our  faith  may  not  only  repose,  and  acquiesce, 
but  triumph  and  glory !   And  that  we  may  do  thus,  not  by 


rare,  unfrequent,  and  long  intermitted  intervals;  but  as 

long  as  we  bieathe  in  mortal  flesh,  even  to  the  last  breath! 
Should  such  a  way  of  In-ing  be  tedious,  and  irksome  to 
US'?  Though  we  expect  long,  we  are  not  to  expect  as  for- 
lorn creatures,  without  Christ,  and  without  hope,  and 
without  God  in  the  world !  Therefore,  in  how  high  trans- 
ports of  spirit  should  we  exult,  and  bless  God,  who  hath 
so  stated  our  case  ;  endeavouring  to  our  uttermost  and  ear- 
nestly aspiring  to  that  excellent  temper  of  spirit,  (Col.  i. 
11,  1'2.) — to  be  strengthened  with  all  might,  according  to 
his  glorious  power,  unto  all  patience,  and  long-suffering, 
with  joyfulness,  giving  thanks. — And  how  overpowering  a 
consideration  should  this  be  with  us !  What !  am  I  to 
aim  at  that  high  pitch  of  all  patience,  and  long-suffering 
with  joyfulness ;  and,  instead  of  repining,  to  give  thanks ; 
and  have  I  not  attained  so  far,  as  to  meet  patience  1  My 
not  being  able  to  endure  the  enjoined  expectation,  should 
make  me  not  endure  myself ! 


AN  APPENDIX, 


CONTAINIKO   SOME   MEMORIAL 


OF    DOCTOR    HENRY    SAMPSON, 


A  LATE  NOTED  PHYSICIAN  IN  THE  CITY  OP  LONDON. 


Although  the  foregoing  discourse  is  grounded  upon 
the  same  text  of  Scripture  that  was  insisted  on  soon  after 
the  notice  was  brought  me  of  this  worthy  person's  decease, 
and  upon  the  occasion  thereof;  yet  this  discourse  itself 
cannot  admit  to  be  called  a  funeral  sermon.  The  frequent 
and  inward  conversation  I  had  with  him,  divers  years, 
gave  me  ground  to  apprehend,  that  the  temper  and  com- 
plexion of  his  mind  and  spirit  did  very  much  agree  with 
the  sense  and  import  of  this  text ;  which,  when  I  heard  of 
his  death,  first  led  my  thoughts  to  it;  and  was  my  induce- 
ment to  say  something  of  it  in  public,  with  some  particu- 
lar reference  to  him,  in  whom  I  had  seen  an  exemplifi- 
cation of  it  in  an  eminent  degree.  But  of  what  was  then 
said,  I  could  now  give  no  distinct  account.  For  having 
then  no  thought  of  its  further  publication,  and  my  own 
long  languishings  presently  ensuing,  what  was  spoken 
upon  that  occasion,  was  with  me  lost.  Nor  was  it  after- 
wards decent  to  offer  at  publishing  a  sermon,  for  the 
funeral  of  one,  though  very  dear  to  me,  that  was  deceased 
so  long  before.  Yet  God  affording  me,  at  length,  some 
respiration  from  the  extremity  of  those  painful  distempers 
that  had  long  aiilicted  me;  apprehending,  that  a  discourse 
upon  this  subject  might  be  of  some  use  to  divers  others 
besides  the  present  hearers,  I  did,  by  intervals,  set  myself 
to  reconsider  it.  And  only  now  take  this  occasion  to 
annex  some  memorial  of  this  excellent  person,  that  first 
drew  my  thoughts  to  it.  He  was  long  a  member,  and 
lived  in  communion  with  many  of  us,  in  the  same  church, 
viz.  by  the  space  of  thirty  years,  under  the  pastoral  inspec- 
tion of  the  Reverend  Doctor  Jacomb,  and  of  him  who, 
with  great  inequality,  succeeded  him.  This  he  signified 
himself,  in  a  paper  written  by  his  own  hand,  and  delivered 
to  me  when  we  were  entering  upon  the  administration  of 
the  Lord's  supper,  the  last  time  that  God  ordered  him 
that  opportunity  with  us.    The  paper  was  thus : 

"Sir, 
"It  is  my  request  to  you,  that  you  will  please  to  ac- 
quaint the  congregation  with  the  great  sense  I  have  of 
the  mercy  of  God,  that  hath  afibrded  me  communion 
with  them,  and  their  ministry,  for  thirty  years  together. 
But  now  being,  by  the  providence  of  God,  deprived  of 


my  health  in  the  city,  I  am  to  seek  relief  thereof  in  the 
country  air,  and  shall  thereby  be,  in  a  great  measure,  de- 
prived of  those  blessings ;  yet  I  earnestly  desire  their 
prayers  for  me,  and  my  family,  that  in  some  sort  of  such 
intercourse,  our  communion  may  continue  still,  if  not  in 
body,  yet  in  spirit. 

Your  servant, 

HENRY  SAMPSON." 

He  now  found  himself  constrained  by  his  declining  age, 
and  growing  distempers,  to  retire  from  us  (but  not  with- 
out very  great  reluctancy)  into  a  village  at  no  great  dis- 
tance from  the  city;  but  which,  for  change  of  air,  was 
necessary,  and,  as  he  found,  relieving  to  him.  From 
thence  his  earnest  desire  to  visit  his  relations,  and  native 
country,  engaged  him  in  a  long  journey,  as  far  as  Nouing- 
hamshire.  And  that  journey  brought  him  into  the  better, 
even  the  heavenly  country  :  God  so  ordering  it,  that  near 
the  place  where  he  drew  his  first  breath,  he  should  draw 
his  last ;  and  end  a  very  holy  useful  life,  not  far  from  the 
very  spot  where  he  began  to  live.  For  reaching  the  seat 
of  a  reverend  brother  of  his,  near  to  that  of  his  birth,  he 
there  found,  but  for  a  very  few  days,  a  temporal,  and  there 
entered  upon  his  eternal  rest.  So  falling  a  little  short  of 
the  (patrias  sedes)  the  place  that  had  been  the  dwelling  of 
his  earthly  parents,  by  a  joyful  anticipation,  he  sooner  ar- 
rived at  his  heavenly  Father's  house,  and  found  his  place 
among  the  many  mansions,  and  everlasting  habitations, 
where  was  to  be  his  proper  and  perpetual  home.  It 
is  not  now  my  design  to  write  the  history  of  his  life,  the 
former  part,  and  therefore  the  longer  course  and  tract 
whereof,  must  have  been  more  known  to  divers  of  our 
society,  than  it  could  be  to  me  ;  though  I  have  had  much 
opportunity  also,  within  the  space  of  twenty  years  past,  to 
imderstand  and  know  much  of  it.  But  that  must  contain 
many  things  which,  though  useful  in  their  kind,  my  cir- 
cumstances allow  me  not  to  relate.  Nor  shall  I  enlarge 
in  giving  his  character,  though  the  subject  is  copious;  for 
my  present  infirmities  will  make  my  limils  narrow, 
whether  I  will  or  no. 

But  a  man  of  so  real  value,  and  usefulness  in  his  sta- 
tion, and  of  so  instructive,  and  exemplary  a  conversation, 


304 


APPENDIX  TO  THE  PRECEDING  DISCOURSE. 


ought  not  to  be  neglected,  or  be  let  slide  off  the  stage  from 
among  us,  without  some  such  observation,  as  may  some 
way  answer  a  debt  owing  to  his  memory;  and  be  a  real 
gain  and  advantage  to  ourselves.  He  began  his  course, 
favoured  by  the  Author  of  nature,  with  very  good  natural 
parts;  and  very  early  enriched  with  communications  of 
the  more  excellent  kind,  by  the  God  of  all  grace.  Here- 
with, having  his  spirit  seasoned,  and  deeply  tinctured  be- 
times, the  fear  of  the  Lord,  which  is  the  beginning  of 
wisdom,  became,  near  the  beginning  of  his  course,  the 
governing  principle  thereof  His  choice  was,  therefore, 
of  that  way  and  state,  wherein  he,  in  the  general,  conceived 
he  might  most  glorify  Grod,  and  do  most  good  to  men.  And 
because,  he  thought,  he  might  serve  those  ends  best,  in 
that  high  and  noble  employment,  wherein  he  should  be 
obliged  principally,  and  most  directly,  to  intend  the  saving 
of  men's  souls,  thither  he  more  immediately  bent  and  di- 
rected his  preparatory  endeavours. 

And,  therefore,  though  in  his  academical  studies,  wherein 
he  spent  several  years,  he  neglected  no  part  of  that  rational 
learning,  which  was  most  fitly  conducing  and  serviceable 
to  this  his  purpose  ;  yet  he  most  earnestly  applied  himself 
to  the  gaining  a  thorougli  acquaintance  with  those  lan- 
guages, wherein  the  Holy  Scriptures  were  originally  writ- 
ten ;  and  spared  no  cost  to  procure  great  variety  of  the 
best  and  most  celebrated  editions  of  both  the  testaments, 
with  other  helps,  for  the  attaining  of  that  most  necessary 
knowledge  ;  whereof  his  library,  so  richly  furnished  in 
that  kind,  did  appear,  after  his  decease,  a  full  evidence  ;  to 
the  bettering  of  divers  other  libraries,  of  such  as  he  had 
formerly  been  wont  to  hear,  and  among  them,  as  I  must 
with  gratitude  acknowledge,  by  his  special  kindness  and 
bequest,  my  own.  Accordingly  this  had  been  his  calling, 
if  the  way  of  managing  it  could  as  much  have  been  the 
matter  of  his  choice,  guided  by  his  judgment  and  con- 
science, as  the  calling  itself  had  been. 

But  things  falling  out,  in  this  respect,  otherwise,  before 
he  could  solemnly  enter  upon  it ;  he  seasonably  diverted 
from  it,  to  that  which  he  judged  the  next  best;  and 
wherein  the  persons  of  men  were  still  to  be  the  objects  of 
his  care.  Things  of  higher  e.xcellency  than  lands  and 
riches  ;  as  life  and  the  body  are,  by  the  verdict  of  our  Sa- 
viour, of  more  worth  than  their  perquisites,  food  and  rai- 
ment, unto  which,  ample  estates  and  revenues  are  but 
more  remotely  subservient.  And  the  vicinity  of  this  to 
that  other  most  excellent  calling,  is  so  near,  that  it  is  an 
easy  step  from  it  to  the  affairs  of  the  other.  Which  we  see 
exemplified  in  that  excellent  person,  a  dear  and  most 
worthy  »  relative  of  the  deceased  ;  unto  whose  historical 
account  of  him,  subjoined  to  this  discourse,  I  refer  the 
reader  for  fuller  information :  whose  most  useful  and 
elaborate  works  may  not  only  occasion  us  to  consider  the- 
ology as  every  one's  business,  or  the  calling  of  a  divine  as 
in  some  respect  transcendental,  and  running  through  every 
man's  calling ;  but  that  of  a  physician,  as  more  nearly 
allied  to  it  than  any  other ;  many  excellent  speculations 
being  common,  and,  as  those  works  show,  of  great  impor- 
tance, to  both.  And  in  which  performance  that  accurate 
writer  doth  not,  indeed,  preach  to  the  vulgar,  but  instructs 
a  Dr.  Grew. 


preachers.  And,  as  it  hath  been  sometime  thought  a 
greater  thing  to  make  a  king,  than  to  be  one,  he  hath  at- 
tained a  higher  degree,  above  being,  himself,  one  single 
preacher,  in  doing  that  whereby  now,  and  in  future  time, 
he  may  contribute  to  the  making  of  many. 

These  are  some  instances,  and  bles.sed  be  God,  'lis  to 
be  hoped  there  are  others,  which  show,  that  Rcligio  Me- 
dici is  not  always  opprobrious,  or  a  note  of  ignominy  and 
reproach  ;  and  that  a  beloved  physician,  on  the  best  ac- 
count, was  not  appropriate  to  the  first  age.  That  calling 
gives  very  great  opportunity  to  a  man  of  a  serious  spirit,  of 
doing  good  to  men's  souls;  and  I  know,  it  hath  been 
improved  by  some,  to  discourse,  and  to  pray  with  their 
dying  patients  ;  and  when  their  art  could  not  immortalize 
their  bodies,  they  did  all  that  in  them  lay  for  the  saving 
their  immortal  souls.  And  this,  1  have  reason  to  think, 
was  a  great  part  of  the  practice  of  this  worthy  man.  In 
the  proper  business  of  this  calling,  he  sincerely  studied  the 
good  of  mankind ;  endeavouring  to  his  utmost,  to  lengthen 
out  their  lime  in  this  world,  in  order  to  their  further  pre- 
paration for  the  other.  And  herein  his  skill  was  not 
unequal  to  his  sincerity  ;  nor  his  charity  to  his  skill :  for 
being  applied  to,  upon  no  former  acquaintance,  when  the 
cases  of  extreme  illness  and  extreme  poverty  have  met  to- 
gether, he  hath  most  cheerfully  embraced  the  opportunity 
of  doing  such  good ;  declaring,  he  was  ready  as  well  to 
serve  the  poor,  when  he  was  to  receive  nothing,  a^  the  rich, 
from  whom  he  might  expect  the  largest  fees ;  his  visits 
have  been  there  repeated  with  equal  constancy  and  dili- 
gence. He  equally  rejoiced  in  the  success  of  such  endea- 
vours, whereof  he  had  no  other  recompense,  than  the  satis- 
faction of  having  relieved  the  distressed  and  the  miserable. 
And  of  such,  some  do  survive  him,  to  whom  the  remem- 
brance of  his  name  is  still  grateful  and  dear.  Nor  were 
the  great  advantages  lost,  which  he  had  gained,  for  the 
instructing  a  congregation,  (had  the  state  of  things  and  his 
judgment  concurred  thereto,)  for  they  eminently  appeared 
to  such  a.s  had  the  privilege  of  living  under  his  roof,  and 
of  partaking  in  the  instructions  which  his  great  acquaint- 
ance with  the  Holy  Scriptures  enabled  him  to  give  ihem 
from  time  to  time  :  which,  together  with  his  daily  fervent 
prayers,  and  holy  conversation,  made  his  family  as  a  well 
ordered  and  a  watered  garden,  compared  with  the  howling 
wilderness  of  too  many  others. 

But  in  all  my  conversation  with  him,  nothing  was  more 
observable,  or  more  grateful  to  me,  than  his  pleasant  and 
patient  expectation  of  the  blessed  state,  which  he  now 
possesses.  The  mention  whereof  would  make  joy  sparkle 
in  his  eye,  and  clothe  his  countenance  with  cheerful  looks; 
accompanied  with  such  tokens  of  serenity,  and  a  composed 
temper  of  mind,  as  showed  and  signified  submission,  with 
an  unrcluctant  willingness  to  wait  for  that  time,  which  the 
wisdom  and  goodness  of  God  should  judge  .seasonable  for 
his  removal  out  of  a  world,  which  he  loved  not ;  nor  yet 
could  disaffect  from  any  sense  of  its  unkindness  to  him, 
but  only  from  the  prospect  he  had  of  a  better.  Which 
made  me  think  him  a  fit  example  of  what  is  treated  of  in 
the  foregoing  discourse. 


TB3S  WORTHY 


DOCTOR  GREW'S    ACCOUNT 


OP  THIS  HIS  EXCELLENT  BROTHER-IN-LAW. 


Doctor  Henry  Sampson  was  the  son  and  heir  of  a  reli- 
gious gentleman,  Mr.  William  Sampson  of  South-Lever- 
ton,  in  Nottinghamshire ;  and  nephew  to  those  two  emi- 
nent linguists,  Mr.  John  and  Mr.  Samuel  Vicars,  the  joint 
authors  of  the  Decapla  on  the  Psalms.  In  his  minority, 
he  was  first  under  the  government  of  his  most  virtuous 
mother.  Upon  her  re-marriage  of  his  father-in-law,  the 
very  reverend  Doctor  Obadiah  Grew  of  Coventry ;  by 
whom  he  was  committed,  at  the  age  of  fifteen,  to  the  tutor- 
age of  Mr.  William  Moses,  then  fellow,  and  some  time 
after  the  learned  and  worthy  master,  of  Pembroke  Hall, 
in  Cambridge.  Under  whom,  his  proficiency  was  such, 
as  preferred  him  to  be  the  moderator  of  his  year.  So  soon 
as  he  was  of  sufficient  standing,  he  was  cho.sen  fellow  of 
the  same  Hall.  And,  not  long  after,  had  one  of  the  bfst 
livings  in  the  gift  of  the  college  bestowed  upon  him,  t'fr. 
that  of  Pramlingham  in  Suffolk.  Here  he  was,  when  he 
published  that  correct  edition  of  the  learned  Thesis  of 
Mr.  Thomas  Parker.^  entitled,  Methodus  Divinae  Gratiee, 
&c.  a  golden  book,  with  a  golden  epistle  of  his  own  pre- 
fixed to  it ;  both  of  them  having  a  great  deal  of  weight  in 
a  little  room.  While  he  continued  here,  he  made  several 
visits  to  Coventry,  where  he  often  preached  for  the  Doctor, 
his  father-in-law,  with  great  acceptation,  as  well  as  among 
his  own  people.  In  both  which  places  his  name  is  as  a  pre- 
cious ointment,  and  his  memory  had  in  honour  unto  this 
day.  Upon  the  restoration  of  King  Charles,  being  obliged 
to  leave  his  people,  he  resolved,  as  well  because  he  was 
never  aiiained,  as  Ibr  xrcie  other  reasons,  to  qualify  him- 


self for  the  practice  of  physic.  In  order  whereunto, 
having  visited  several  universities,  famous  for  medicine 
abroad,  he  stayed  first  at  Padua,  and  then  at  Leyden,  for 
some  time.  In  the  latter  of  which  he  became  very  well 
acquainted  with  that  eminent  person,  the  Lord  Chief  Jus- 
tice St.  John,  who  bore  a  singular  respect  to  him,  as  long 
as  he  lived.  Having  here  taken  his  degree,  he  returned 
home  and  settled  in  this  city.  Where  also,  for  order's 
sake,  he  entered  himself  of  the  College  of  Physicians,  as 
an  honorary  fellow.  Among  the  members  whereof,  he 
justly  obtained  the  repute  of  being  substantially  learned  in 
all  the  parts  of  his  profession.  Besides  other  improvements 
he  aimed  at,  he  laid  up  a  considerable  treasure  of  obser- 
vations made  of  diseased  bodies,  dissected  with  his  own 
hand.  Nor  did  he  lose  any  of  his  spare  hours ;  as  ap- 
pears by  many  historical  papers  relating  to  theology,  left 
behind  him.  All  which,  though  they  have  been  long  sup- 
pressed, partly  through  his  own  great  modesty,  and  partly 
the  infirmities  of  his  latter  years,  which  permitted  him  to 
finish  but  few,  if  any,  of  them ;  yet  it  is  hoped,  that  some 
of  both  kinds  may  ere  long  see  the  light.  His  reading 
and  speculation  were  ever  in  order  unto  action.  By 
which  means,  as  he  became,  under  all  relations,  in  every 
station  of  his  life,  desirable  and  exemplary  unto  others ;  so 
he  enjoyed  the  happiness  of  continual  peact  within.  And 
as  he  lived,  he  died;  his  last  hours  being  very  composed, 
and  concluding  with  that  ivdayacria,  eulAanasia,  for  which 
he  had  often  prayed. 


A     DISCOURSE 


CONCERNING  THE 


REDEEMER'S  DOMINION  OVER  THE  INVISIBLE  WORLD, 

AND  THE  ENTRANCE  THEREINTO  BY  DEATH. 

SOME  PART  WHEREOF  WAS  PREACHED  ON  OCCASION  OF  THE  DEATH  OF  JOHN  HOGHTON,  EBft. 

ELDEST  SON  OF  SIR  CHARLES  HOGHTON,  OF  HOGHTON  TOWER,  IN  THE 

COUNTY  OF  LANCASTER,  BARONET. 


TO  THE  MOST  DESERVEDLY  HONOURED  AND  TRULY  HONOURABLE 

SIR  CHARLES  AND  THE  LADY  MARY  HOGHTON, 

OF  HOGHTON  TOWER. 
Grace,  mercy,  and  peace,  &c. 

Yon  will,  I  know,  count  it  no  indecency,  that,  when  God  hath  so  nearly,  many  years  ago,  joined  you  in  relation.  In 
affection,  and  now  so  lately,  in  the  affliction  equally  common  to  you  both,  I  do  also  join  your  names  on  the  same 
paper,  and  make  this  solemn  address  to  you  together. 

It  is  by  the  inestimable  favour  of  Heaven,  that  the  mutual  interest  God  hath  given  you  in  each  other,  as  it  obligeth, 
djth  also  (as  I  have  great  reason  to  hope)  effectually  dispose  and  enable  you  so  not  only  to  partake  in  the  comforts, 
but  in  the  sorrows,  that  are  common  to  you  both,  as  that  the  former  shall  be  greatly  increased,  and  the  latter  propor- 
tionably  allayed  and  mitigated,  thereby.  Thus  is  the  advantage  of  your  conjugal  state  both  represented  in  God's  de- 
signation, and  apprehended  in  your  own  experience. 

And  you  are  to  consider  the  blessing  of  God  herein  as  having  a  peculiarity  in  it,  not  being  extended  to  all  so  related, 
neither  to  all  that  were  great  in  this  world,  nor  to  all  that  were  pious  and  good.  Great  worldly  felicity  hath  been 
rendered  insipid  and  spiritless,  great  calamities  much  the  more  bitter,  by  the  want  of  a  meet  mutual  helpfulness  be- 
tween such  relations. 

A  great  and  a  good  man,*  in  his  time,  a  prince,  as  he  is  thought  to  have  been,  in  his  countrj' ;  "  a  man  that  was  per- 
fect and  upright,  one  that  feared  God,  and  eschewed  evil ;"  when  he  lost  not  one,  not  the  eldest  only,  of  his  numerous 
offspring,  (as  you  have,)  but  all  at  once,  seven  sons  and  three  daughters,  with  such  concomitant  circumstances  of  ac- 
cumulated afflictions,  as,  blessed  be  God,  are  not  in  your  case  ;  and  might  now  expect  .some  relief  from  his  other  self, 
the  nearest  and  most  inward  companion  of  his  life,  and  partaker  of  his  joys  and  sorrows;  all  the  succour  he  had  from 
her,  was  an  impious  endeavour  to  provoke  and  irritate  his  spirit ;  that  taunting  scoff,  "  Dost  thou  still  retain  thy  in- 
tegrity^" and  that  horrid  advice,  "Curse  God  and  die."  Whereas  that  rational,  religious,  soul-composing  thought, 
"  Shall  we  receive  good  things  at  the  hand  of  God,  and  not  also  evil  things  T'  was  deeply  fixed  in  the  mind  of  the  one  . 
how  much  more  effectually  relieving  had  it  been,  if  it  had  circulated  between  both  the  relatives;  and  they  had  alter- 
nately propounded  and  enlarged  upon  it  to  one  another  ! 

With  you,  I  cannot  doubt,  it  hath  been  so  ;  and  that  you  have  made  it  your  business  to  improve  your  mutual  interest, 
not  to  aggravate,  but  to  alleviate  your  affliction  each  to  other. 

You  have  both  of  you  great  occasion  and  obligation  to  revolve  and  recount  to  each  other  the  many  good  things  you 
have  received  at  the  hand  of  God,  to  mitigate  what  there  is  of  evil  in  this  di.spensation. 

Both  of  you  have  sprung  of  religious  and  honourable  families,  favoured  of  God,  valued  and  beloved  in  the  coimtries 
where  he  had  planted  them.  They  have  been  both  seats  of  religion,  and  of  the  worship  of  God  :  the  resorts  of  his  ser- 
vants: houses  of  mercy  to  the  indigent,  of  justice  to  the  vicious,  ol  patronage  to  the  sober  and  virtuous,  of  good  ex- 
ample to  all  about  them. 

You  were  both  dedicated  to  God  early,  and  he  gave  early  testimony  of  his  accepting  the  dedication.  He  began 
with  you  both  betimes,  blessing  your  education,  and  owning  you  for  his,  by  disposing  and  forming  your  spirits  to  own 
betin  "s  the  God  of  your  fathers.  He  hath  blessed  you  indeed,  adding  the  spiritual  blessings  in  heavenly  things  to 
your  many  earthly  comforts.  Which  Jabez  might  mean,  not  coniciit  with  a  common  blessing;  and  the  more  proba- 
bly, from  the  acceptance  he  found,  1  Chron.  iv.  9,  10.  God  granted  his  request,  as  Solomon  s,  when  his  request  was 
as  little  vulgar,  I  Kings  iii.  10. 

You  both  concurred  in  the  dedication  of  this  ycur  son,  as  in  the  rest  of  yours ;  and  I  doubt  not  with  great  serious- 
ness, you  covenanted  with  God  in  Christ,  to  be  his  God.  And  if  he  enabled  you  to  be  in  good  earnest  herein,  even 
that  was  of  special  grace  and  favour,  and  ought  to  come  into  the  account  of  the  many  good  things  you  have  received 
of  God's  hand  ;  as  offering  to  God  willingly  did  in  the  estimate  of  David,  when  the  oblation  was  of  a  meaner  kind, 
1  Chron.  xxix.  14. 

But  then  you  ought  to  consider,  what  the  import  and  meaning  wa,s  of  that  your  covenant,  wherein  you  accepted  God 
in  Christ  to  bo  the  God  of  your  .son  ;  and  dedicated  him  to  God  through  Christ  to  be  his.    Was  it  not  absolute,  and 


DEDICATION.  307 

without  limitation,  that  God  should  be  a  Grod  to  him  entirely  and  without  reserve,  and  that  he  should  be  his  absolutely, 
and  be  disposed  of  by  him  at  his  pleasure  1  Otherwise,  there  was  a  repugnancy  and  contradiction  in  the  very  terms 
of  your  covenant.  To  be  a  God  to  him  !  Is  not  God  the  name  of  a  Being  incapable  of  limitation  1  Doth  it  not  sig- 
nify infinite,  unlimited  power  and  goodness  1  To  be  a  God  to  any  one,  therefore,  tmder  restriction,  is  to  be  a  God  to 
him,  and  no  God.  And  so  to  covenant  with  God,  can  neither  have  sincerity  in  it,  nor  good  sense.  He  can  be  under 
no  restraint  in  the  exercises  of  his  power  and  goodness  towards  any  to  whom  he  vouchsafes  to  be  their  God  in  cove- 
nant; but  what  he  is  pleased  to  lay  upon  himself,  which  must  be  from  his  own  wisdom  and  good  pleasure,  to  which 
in  covenanting  we  refer  ourselves ;  with  particular  faith — in  reference  to  what  he  hath  expressly  promised  ;  and  with 
general — that  all  shall  be  well,  where  his  promise  is  not  express.  But  from  ourselves,  nothing  can  be  prescribed  to 
him.  He  must  be  our  all,  or  nothing  ;  in  point  of  enjoyment,  as  our  sovereign,  all-comprehending  good ;  in  point  of 
government,  as  our  sovereign,  all-disposing  Lord.  So  we  take  him,  in  covenanting  with  him  for  ourselves  and  ours : 
for  he  so  propoimds  and  offers  himself  to  us.  If  we  accept  and  take  him  accordingly,  there  is  a  covenant  between 
him  ani  us ;  otherwise  we  refuse  him,  and  there  is  no  covenant.  When  he  promises,  as  to  his  part,  he  promises  his 
all ;  to  be  God  all-sufficient  to  us  ;  to  be  ours  in  all  his  fulness,  according  lo  our  measure  and  capacity  :  we  are  not 
straitened  in  him,  but  in  ourselves.  ,  He  undertakes  to  be  to  us,  and  do  for  us,  all  that  it  belongs  to  him,  as  a  God,  to 
be  and  do.  To  give  us  ♦  grace  and  glory,  about  which,  there  can  be  no  dispute  or  doubt :  they  are  always  and  immu- 
tably good ;  and  to  withhold  from  us  no  good  things :  here,  are  comprehended,  with  the  former,  inferior  good  things, 
about  which,  because  they  are  but  mutably,  and  not  always  good,  there  may  be  a  doubt,  whether  now,  and  in  present 
circumstances,  they  will  be  good  for  us,  or  no.  And  now,  it  belongs  to  him,  as  he  is  to  do  the  part  of  a  God  to  us,  to 
judge  and  determine  for  us,  (for  which  he  alone  is  competent,  as  being  God  only  wise,  and  otherwise  he  were  not  God 
all-sulBcient,)  and  not  to  leave  that  to  us,  who  are  so  apt  to  be  partial  and  mistaken  in  our  judgment. 

But  when  he  makes  his  demand  from  us,  of  what  we  on  our  part  are  to  be,  and  do,  he  demands  our  all,  absolutely  ; 
that  we  surrender  ourselves  and  ours,  whatsoever  we  are  and  have,  to  his  pleasure  and  dispose,  without  other  excep- 
tion or  restriction  than  by  his  promise  he  hath  laid  upon  himself 

Nor  are  we  to  think  it  strange  there  should  be  this  difference,  in  the  tenor  of  his  covenant,  between  his  part  and  ours. 
For  we  are  to  remember,  that  the  covenant  between  him  and  us  is  not  as  of  equals.  He  covenants  as  God ;  we,  as 
creatures :  He,  according  to  the  universal,  infinite  perfection  and  all-sufficiency  of  a  God ;  we,  according,  to  the  insuf- 
ficiency, imperfection,  and  indigency  of  creatures. 

These  things  were,  I  doubt  not,  all  foreknown,  and  I  hope  considered,  by  you,  when  you  so  solemnly  transacted 
with  God,  concerning  this  your  son ;  wherein  you  could  not  but  then  take  him  for  your  God,  as  well  as  his  God.  It 
needs  now  cniV  to  be  applied  to  the  present  case  ;  and  it  manifestly  admits  this  application,  viz.  That  this  his  disposal 
of  him,  in  taking  him  now  up  to  himself,  to  be  glorified  by  him,  and  to  glorify  him  in  the  heavenly  state,  was  a  thing 
then  agreed  upon  by  solemn  covenant,  between  God  and  you.  It  was  done  by  your  o-rni  virtual  and  unretracted  con- 
sent. The  substance  of  the  thing  was  agreed  to  expressly ;  that  God  should  be  his  God,  and  finally  make  him  happy 
and  blessed  in  himself  But  if  you  say,  you  would  only  have  had  his  complete  blessedness  yet  a  while  deferred  ; 
I  will  only  say.  Could  you  agree  with  that  God  whose  he  was,  and  whose  you  are,  about  the  substance  of  so  great  a 
transaction  ;  and  now  differ  with  him  about  a  circumstance  1  And  besides,  all  circumstances  must  be  comprehended 
in  your  agreement.  For,  taking  him  to  be  your  God,  you  take  him  to  be  supreme  Disposer  in  all  things,  and  his  will 
to  be  in  every  thing  the  rule  and  measure  of  yours ;  which  you  have  expressly  consented  to  as  often  as  you  have 
prayed,  either  in  the  words,  or  after  the  tenor,  of  that  prayer,  wherein  our  Lord  hath  taught  us  to  sum  up  our  desires, 
and  represent  the  sense  of  our  hearts. 

But  besides  the  duty  that  is,  both  by  his  law,  and  by  covenant-agreement,  owing  to  God,  it  is  also  to  be  considered 
as  a  high  dignity  put  upon  you,  to  be  the  covenanted  parents  of  a  glorified  son  ;  a  matter  of  greater  boast,  than  if  you 
could  say,  "  Our  son"  (to  repeat  what  I  formerly  wrote)  "  is  one  of  the  greatest  princes  on  earth  !" 

How  far  should  paganism  be  outdone  by  Christianity,  which  exhibits  to  our  view  death  abolished,  life  and  immor- 
tality brought  to  light^  by  Jesus  Christ,  in  the  Gospel !  2  Tim.  i.  10.  Which  sets  before  us  all  the  glories  of  the  other 
world  in  a  bright  representation !  Which,  if  we  believe,  that  faith  will  be  to  us  the  substance  of  what  we  hope  for, 
and  the  evidence  of  what  we  see  not.  Thus,  though  you  saw  not  the  kind  reception  and  abundant  entrance  of  tbis  son 
of  your  delights  into  the  everlasting  kingdom,  it  will  yet  be  a  thing  evident  to  you,  and  your  faith  will  render  it  a 
great  and  most  substantial  reality.  Pagans  had  but  obscure  glimmerings  of  such  things  ;  and  in  such  afflicting  cases, 
when  they  have  occurred,  comparatively  lank  and  slender  supports ;  yet  such  as  were  not  to  be  despised. 

Should  I  transcribe  what  I  find  written  in  way  of  consolation,  by  Plutarch  to  ApoUonius,  upon  the  loss  of  a  son,  you 
would  see  what  would  give  both  instruction  and  admiration.  I  shall  mention  some  passages.  He  praises  the  young 
person  deceased,  for  his  comeliness,  sobriety,  piety,  dutifulness  towards  parents,  obligingness  towards  friends;  acknow- 
ledges that  sorrow,  in  the  case  of  losing  such  a  son,  hath  {ip\>mK!iv  apxli")  a  principle  in  nature,  and  is  of  the  things  that 
are  (oik  i^'  !,iiXv)  not  in  our  power,  or  which  we  cannot  help ;  that  lo  be  destitute  of  it  is  neither  possible  nor  fit ;  that 
an  apathy,  or  insensibleness,  in  such  a  case,  is  no  more  desirable  than  that  we  should  endure  to  have  a  limb,  a  part  of 
ourselves,  cut  or  torn  off  from  us,  without  feeling  it.  But  yet  aflirms,  that  immoderate  sorrow,  upon  such  an  occasion, 
is  (n-upa  ipiaiv)  preternatural,  and  hath  a  pravity  in  it,  and  proceeds  from  a  misinformed  mind  ;  that  we  ought  in  any 
such  case  to  be  neither  (uTrnOas,  nor  ivtrna6tU)  unaffected,  nor  ill  affected.  He  tells  his  friend  a  story  (the  meaning 
whereof  is  more  considerable  to  us,  than  the  credit  of  it,  as  perhaps  it  was  to  him)  concerning  two  Grecian  youths, 
Cleobis  and  Biton,  whose  mother  having  a  duty  to  perform  in  the  temple  of  Juno,  and  the  mules  not  being  at  hand,  in 
the  instant  when  she  expected  them  to  draw  her  chariot  thither,  they  most  officiously  drew  it  themselves  ;  with  which 
act  of  piety,  their  mother  was  so  transported,  that  she  made  her  request  to  Juno,  on  their  behalf,  that  if  there  were  any 
thing  more  desirable  unto  mortals  than  other,  she  would  therewith  reward  her  sons  ;  who,  thereupon,  threw  them  into 
a  sleep,  out  of  which  they  awaked  no  more :  thereby  signifying,  that  death  was  the  best  gift  that  could  be  bestowed 
upon  persons  of  such  supposed  piety  as  they ! 

To  which  purpose,  is  what  he  relates  concerning  the  death  of  Euthynous,  an  Italian,  referred  to  towards  the  close 
of  the  following  discourse,  son  and  heir  to  the  ample  estate  of  Elysiusj  a  person  of  principal  dignity  among  the  Teri- 
nsans;  to  whom,  anxiously  inquiring  of  diviners  concerning  the' cau.se  of  this  calamity,  the  spectre  of  his  son,  intro- 
duced by  the  father  of  the  latter,  appeared  in  his  sleep,  showing  him  certain  Greek  verses,  the  sum  whereof  was,  Thy 
inquiry  was  foolish. 

The  minds  of  men  are  vain,  Euthynous  rests  by  a  kindly  decreed  death, 
Because  his  living  longer  had  neither  been  good  for  him  nor  his  parents. 

He  afterwards  adds,  A  good  man,  when  he  dies,  is  worthy,  not  so  much  of  lamentations,  as  of  hymns  and  praises. 

He  animadverts  upon  the  aptness  of  parents  to  quarrel  with  any  circumstances  of  a  son's  death,  be  they  what  they 
will.  If  he  die  abroad,  then  the  aggravation  is,  that  neither  the  father  nor  the  mother  had  opportunity  to  close  his 
eyes;  if  at  home,  then,  How  is  he  plucked  away,  even  out  of  our  hands  I 

*  Ps.  Ixxjciv.  11. 


308  DEDICATION. 

He  gives  divers  memorable  instances,  of  sundry  great  persons,  bearing,  with  strange  composure  of  mind,  the  same 
kind  of  affliction  ;  I  omit  what  he  wrote  to  his  wife  on  their  loss  of  a  child  ;  as  also  to  recite  many  very  instructive 
passages  out  of  Seneca  writing  to  Marcia,  on  the  same  account,  I'is.  by  way  of  consolation  for  her  loss  of  a  son,  and 
to  Helvia,  for  her  loss  in  the  same  kind;  to  Polybius,  having  lost  a  near  relation,  &c. 

Bui  we  have  the  oracles  of  God,  and  do,  too  commonly,  less  need  to  receive  instruction  from  Heathens  than  deserve 
to  be  reproached  by  them;  that  there  is  so  frequent  cause  for  the  complaint  of  that  ancient  worthy  •  in  the  Christian 
church  ;  ISonpricstat  fides  quod  prastitii  infidelitas — The  infidelity  of  pagans  performs  greater  things  than  the  faith 
of  Christians.  Their  sedate  temper,  their  mastery  over  turbulent  passions,  may  in  many  instances  shame  our  impo- 
tency  and  want  of  self-government,  in  like  cases. 

For  who  of  them  have  ever  had,  or  could  have,  so  great  a  thing  to  say,  as  is  said  to  us  by  the  word  of  the  Lord, 
1  Thess.  iv.  13.  for  this  very  purpose,  "  that  we  may  not  sorrow  concerning  them  that  are  asleep,  even  a.s  others  who 
have  no  hope  ;"  i.  e.  ver.  14.  "  If  we  believe  that  Jesus  died,  and  rose  again,  even  so,  ihem  also  which  sleep  in  Jesus 
will  God  bring  with  him.  For  (ver.  15.)  this  we  say  to  you,"  (and  'tis  said  by  the  forementioned  authority ;  the  Lord 
himself  having  revealed  it  to  this  great  apostle,  and  directed  him  to  say  it,)  "  that  we  who  are  alive,  and  remain  unto 
the  coming  of  the  Lord,  shall  not  prevent  them  which  are  asleep."  Ver.  16.  "  Fur  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of  God  ;  and  the  dead  in  Christ  shall  rise  first." 
Ver.  17.  "  Then  we  which  are  alive,  and  remain,  shall  be  caught  up,  together  with  them,  in  the  clouds,  to  meet  the 
Lord  in  the  air  :  and  so  shall  we  ever  be  with  the  Lord."    Ver.  18.  "  Wherefore  comfort  one  another  with  these  words." 

I  have  transcribed  these  few  verses,  that  they  might  readily  appear  to  present  view.  And  because  all  their  efficacy, 
and  all  our  advantage  by  them,  depend  upon  our  believing  them,  let  us  closely  put  the  question  to  ourselves.  Do  we 
believe  them,  or  do  we  not  ?  The  apostle  seems  to  design  the  putting  us  upon  this  self-reflection,  ver.  14.  by  inserting 
the  supposition.  If  we  believe,  q.  d.  This  will  effectually  do  the  business  of  allaying  all  our  hopeless  sorrow.  For  if  we 
believe  that  one  fundamental  truth,  (and  therefore  let  us  see  whether  we  do  or  no,)  of  Christ  s  dying  and  rising  again, 
it  will  draw  such  a  train  of  con.sequences,  all  tending  to  fill  our  souls  with  a  vital  joy,  as  will  leave  no  place  for  undue 
sorrow  any  longer.  That  faith  will  be  still  urging  and  carrying  us  forward,  will  make  us  wholly  intent  upon  pros- 
pect and  expectation.  What  are  we  now  to  look  for  upon  such  a  foundation,  so  firmly  laid,  and  fully  believed  ^  If 
we  believe  that  Jesus  died  !  He  did  not  submit  to  die  without  a  design  ;  and  his  rising  again,  speaks  him  master  of 
his  design,  and  that  he  hath  it  now  entirely  in  his  power.  He  died  not  for  himself,  but  for  them  he  was  to  redeem  ! 
And  being  now  risen  again,  what  must  become  of  them  1    All  that  follows,  is  now  matter  of  glorious  triumph  ! 

If  Plato,  Plutarch,  or  Seneca,  had  but  once  had  such  a  revelation  from  heaven  as  this,  and  had  that  ground  to  be- 
lieve it  that  we  have,  how  full  would  their  writings  have  been  of  it !  How  had  they  abounded  in  lofty  paraphrases 
upon  every  period  and  word  of  it ! 

The  faith  of  such  things  would  surely  make  a  truly  Christian  heart  .so  earnestly  press  forward  in  the  expectation  of 
the  great  things  still  to  ensue,  as  to  leave  it  little  leisure  for  retrospection.  And  this  is  the  source  of  all  our  intempe- 
rate sorrow,  in  such  a  case  as  this — our  framing  to  ourselves  pleasing  suppositions  of  being  as  we  were,  with  such  and 
such  friends  and  relatives  about  us  as  we  heretofore  enjoined.  As  hope  of  what  is  future  and  desirable  feeds  our  joy; 
so  memory  of  good  things  past  doth  our  sorrow.  In  such  a  case  as  this,  which  the  apostle  here  speaks  to,  the  decease 
of  our  dear  friends  and  relatives  fallen  asleep,  we  are  apt  to  look  back  with  a  lingering  eye  upon  that  former  slate  of 
things,  and  to  say,  as  he,  O  mihi  preteritos — O  that  God  would  recall  for  me  the  years  thai  are  gone  over ! — Or,  as  in  sa- 
cred language,  "  O  that  I  were  as  in  months  past — when  the  t  secret  of  God  was  upon  my  tabernacle  ;  when  the 
Almighty  was  yet  with  me;  when  my  children  were  about  me  !" 

What  pleasant  scenes  do  we  form  to  ourselves  afresh,  of  past  things,  on  purpose  to  foment  present  sorrow !  And 
whether  we  have  that  design  or  no,  we  are  more  prone  to  look  back  to  former  things  we  have  known,  than  forward 
to  future  we  know  not ;  especially,  if  the  further  we  look  back  the  less  we  find  of  trouble  intermingled  in  our 
former  course.  A  smooth  and  pleasant  path  we  would  go  over  again,  if  reason  and  the  necessity  of  affairs  do  not 
recall  us,  and  urge  us  forward. 

And  so.  Sir,  might  you  find  matter  for  a  very  copious  and  not  ungrateful  recollection,  to  call  over  again,  and  re- 
volve in  your  thoughts,  the  pleasures  of  your  youth,  (more  innocent  than  of  many  others,)  when  you  were  encumber- 
ed with  no  cares,  entertained  with  various  delights  of  one  sort  and  another,  in  this  or  that  pleasant  seat  of  your  pa- 
rents. But  how  remote  is  it  from  you,  upon  consideration,  to  wish  yourself  back  into  your  juvenile  state  and  circum- 
stances !  How  much  more  generous  and  Godlike  pleasure  is  it,  to  be  doing  good  in  the  world,  and  still  to  aboimd 
therein;  to  go  forward,  and  do  still  more  and  more  ! 

And,  Madam,  who  could  have  a  more  pleasant  retrospect  upon  former  days  than  you'?  recounting  your  Antrim  de- 
lights, the  delight  you  took  in  your  excellent  relations,  your  garden-delights,  your  closet-delights,  your  Lord's-days  de- 
lights !  But  how  a  much  greater  thing  is  it  to  serve  God  in  your  present  station  ;  as  the  mother  of  a  numerous  and 
hopeful  oflfspring;  as  the  mistress  of  a  large  family;  where  you  bear  your  part,  with  your  like-minded  consort,  in  sup- 
porting the  interest  of  God  and  religion,  and  have  opportunity  of  scattering  blessings  round  about  you! 

But  our  business  is  not  recurring,  or  looking  back.  God  is  continually  calling  us  forward.  Time  is  a  stream  run- 
ning on  towards  the  vast  ocean.  'Tending  backward,  is  vain  striving  against  the  stream.  And  as  it  is  the  course  and 
method  of  nature,  of  providence,  and  grace,  to  tend  forward,  and  cany  us  from  less  to  greater  things  in  this  world; 
so  do  all  these  conspire  to  carry  us  on  (because  our  axjii,,  our  highest  pitch,  cannot  be  here)  to  yet  far  greater  things  in 
the  greater  world.  Of  which  vast  world,  it  is  the  design  of  the  following  discourse  to  give  you  .some  account ;  though, 
God  knows,  it  is  but  a  very  imperfect  one.  Such  as  it  is,  if  God  only  make  it  an  occasion  to  you,  of  fixing  your 
minds  and  hearts  upon  that  mighty  theme,  you  will  find  it  easy  and  pleasant  to  you  to  amplify  upon  it  and  enlarge  it 
to  yourselves.  And  thereby,  through  God's  blessing,  I  doubt  not,  arrive  to  a  fulness  of  satisfaction  concerning  this 
late  dispensation,  which  hath  a  gloominess  upon  it ;  but  is  in  very  deed  only  gloomy  on  one  side,  riz.  downwards, 
and  towards  this  wretched  world,  this  region  of  sorrow  and  darkness  :  but  on  the  side  lipwards,  and  towards  that  other 
world  which  casts  its  lustre  upon  it,  its  phasis  and  appearance  will  be  altogether  bright  and  glorious.  And  the  more 
you  look  by  a  believing  intuition  into  that  other  world  where  our  ble.s.sed  Redeemer  and  Lord  hears  rule  in  so  tran- 
scendent glory,  the  more  will  you  be  above  all  the  cloudy  darkness  of  this  event  of  Providence  towards  yourselves 
and  your  family.  Herein  your  perusal  of  this  very  defective  essay  may  be  of  some  use  to  you.  And  I  reckoned  it 
might  be  of  more  lasting  and  permanent  use  to  you,  and  yours  after  yoti,  and  to  as  many  others  into  whose  hands  it 
might  fall,  as  a  little  book,  than  as  one  single  sermon. 

You  will,  however,  I  doubt  not,  apprehend  in  it  the  sincere  desire  to  assist  you  in  this  your  present  difficult  trial ; 
followed  by  the  faithful  endeavour  of, 

Most  honoured  in  the  Lord, 

Your  very  respectful  and  obliged  servant, 

in  him,  and  for  his  -sake,  JOHN  HOWE. 


REDEEMER'S   DOMINION,  &c. 


REV.  I.  18. 

AND  HAVE  THE  KEYS  OF  HELL  (haDES,  OR  THE  UNSEEN  WORLD)  AND  OF  DEATH. 


The  peculiar  occasion  of  this  present  solemnity  (I  mean, 
■;hat  is  additional  to  the  usual  business  of  the  Lord's  day) 
may  be  somewhat  amusing  to  narrower  and  less  consider- 
ing minds ;  i,  c.  That  I  am  now  to  take  notice  to  you  of 
[what  the  most  would  call)  the  premature  or  imtimely 
death  of  a  most  hopeful  young  gentleman,  the  heir  of  a 
very  considerable  family,  greatly  prepared  by  parts  and 
pious  sentiments,  and  further  preparing  by  study  and  con- 
versation, to  be  useful  to  the  age,  cut  off  in  his  prime,  when 
the  mere  showing  him  « to  the  world  had  begun  to  raise 
an  expectation,  in  such  as  knew  him,  of  somewhat  more 
than  ordinary  hereafter  from  him,  his  future  advantageous 
circumstances  being  considered,  of  which  you  will  hear 
further  towards  the  close  of  this  discourse. 

Nor  did  I  know  any  passage  in  the  whole  sacred  volume, 
more  apt  to  serve  the  best  and  most  valuable  purpose  in 
-such  a  case,  than  the  words  now  read  ;  none  more  fitted  to 
enlarge  our  minds,  to  compose  them,  and  reduce  to  a  due 
temper  even  theirs  who  are  most  concerned,  and  most 
liable  to  be  disturbed,  or  to  instruct  us  all  how  to  interpret 
and  comment  aright  upon  so  perplexing  and  so  intricate  a 
providence  as  this,  at  the  first  and  slighter  view,  may  seem 
unto  us. 

In  order  whereto,  our  business  must  be  to  explain  and 
apply  this  most  weighty  awful  saying, 

FHrsl,  For  the  explication,  these  three  things  are  to  be 
inquired  into. 

I.  Who  it  is  that  claims  and  asserts  to  himself  this 
power  here  spoken  of 

II.  What  it  is  about  which  this  claimed  power  is  to  be 
conversant. 

III.  What  sort  of  power  it  is  that  this  emblematical  ex- 
pression signifies  to  belong  to  him. 

I.  Who  it  is  that  claims  the  power  here  spoken  of; 
where  the  inquiry  is  not  so  much  concerning  the  person 
that  makes  this  claim,  which  all  the  foregoing  context 
puts  out  of  question  to  be  our  Lord  Christ ;  but  touch- 
ing the  special  notion  and  capacity  wherein  he  claims  it, 
and  according  whereto  it  must  be  understood  to  belong  to 
him. 

And  whereas  he  is  described  by  very  distinct  titles  and 
attributes,  promiscuously  interwoven  in  the  preceding 
verses  of  the  chapter,  viz:,  that  sometimes  he  is  introduced 
speaking  in  the  style  of  a  God ;  (as  v.  8.  I  am  Alpha  and 
Omega,  the  beginning  and  the  ending,  saitli  the  Lord, 
which  is,  and  which  was,  and  which  is  to  come,  the  Al- 
mighty. And  again,  v.  11.  I  am  Alpha  and  Omega ;)  but 
that  sometimes  he  is  represented  in  the  form  of  a  man, 
and  accordingly  described  even  from  head  to  foot,  and 
a  Ostendunt  terris  huac  tantum,  fata  nee  ultra  esse  sinunt. 
24 


said  to  appear  in  the  vision  that  exhibits  him  as  one  .iKe 
unto  the  Son  of  man,  that  we  might  certainly  understand 
him  so  to  be,  v.  13 — 16.  And  such  things  said  of  him  as 
are  incident  to  a  mortal  man,  the  sheddingof  his  blood,  v. 
5.  and  that  he  was  dead,  v.  IS,  former  part.  Yea,  and  ex- 
pressions of  this  difl'erent  import  intermingled,  that  we 
might  know  it  was  the  same  Person  that  was  continually 
spoken  of  under  these  so  vastly  ditferent  characters  ;  as,  I 
am  the  first  and  the  last;  I  am  he  that  liveth  and  was 
dead,  i\  17,  18.  We  may  thereupon  very  reasonably  coi>- 
clude  that  he  is  not  here  to  be  conceived  under  the  one  no- 
tion or  the  other,  neither  as  God  nor  as  man,  separately 
or  exclusively  of  each  other  ;  but  as  both  together,  as  Gcii'- 
Oocjjrof,  as  God-man,  under  which  conjunct  notion,  he  re- 
ceives and  sustains  the  oflice  of  our  Redeemer,  and  Medi- 
ator between  God  and  man. 

Which  will  enable  us  the  more  clearly  to  answer  the 
third  inquiry,  when  we  come  to  it,  concerning  the  kind  of 
that  power  which  is  here  claimed;  and  which,  because 
there  can  be  no  doubt  of  the  justice  of  his  claim,  we  are 
hereby  taught  to  ascribe  to  him. 

For  the  management  whereof,  we  are  also  hence  to 
reckon  him  every  way  competent ;  that  he  was  parwgotio, 
that  it  was  not  too  big  for  him;  no  expressions  being  used 
to  signify  his  true  humanity,  but  which  are  jomed  with 
others,  as  appropriate  to  deity.  And  that  nothing  therefore 
obliges  us  to  narrow  it  more  than  the  following  account 
imports,  which  we  are  next  to  inquire  about ;  viz. 

II.  The  large  extentof  the  object  about  which  the  power 
he  here  claims  is  to  be  conversant;  i.  e.  Hades  (as  we  read 
hell,  but  which  is  truly  to  be  read  the  unseen  world)  and 
death. 

The  former  of  these  we,  with  a  debasing  limitation,  and 
(as  I  doubt  not  will  appear)  very  unreasonably,  do  render 
lell. 

The  powerbelongingto  Christ,  we  are  elsewhere  taught 
to  conceive,  is  of  unspeakably  greater  latitude.  And  here 
we  are  not  taught  to  confine  it  to  so  vile  and  narrow  limits, 
as  this  translation  gives  it.  All  things  in  the  context  con- 
spire to  magrily  him,  and,  agreeably  hereto,  to  magnify 
his  doiuinion.  When  therefore  the  apparent  design  is  to 
speak  him  great,  that  he  should  only  be  represented  as  the 
Jailer  of  devils,  and  their  companions,  is,  tome,  unaccount- 
able; unless  a  very  manifest  necessity  did  induce  to  it. 

For  the  word  a,6m,  there  can  be  no  pretence  for  it. 
Though  it  ought  to  be  extended,  it  is  by  no  means  tobe re- 
strained to  that  sense ;  which  as  it  is  the  ignoblest,  so  it 
will  appear  but  a  very  small,  minute  part  of  its  significa- 
tion ;  whether  we  consider  the  literal  import,  or  the  com- 
mon use,  of  the  word. 


310 


THE  REDEEMER'S  DOMINION 


Literally,  ir  signifies  but  what  we  see  not,  or  what  is 
out  ofour  sifiht.  And  as  the  word  of  which  it  is  compound- 
ed signifies  also  to  know,  as  well  as  to  see,  it  may  iurllier 
signily,  that  state  of  things  which  lies  without  the  compass 
of  our  knowledge,  even  out  of  the  reach  of  our  mental 
sight ;  or  concerning  which,  though  we  are  to  believe  what 
is  revealed,  we  cannot  immediately  or  distinctly  know  it ; 
and  in  reference  whereto,  therefore,  we  are  to  walk  by 
faith,  not  by  sight,  2  Cor.  v.  7. 

And  the  common  use  of  the  word  hath  been  very  agree- 
able hereto,  with  the  writers  of  all  sorts;  i.  e.  to  signify 
indefinitely  the  unseen  world;  or  the  state  of  the  deceased 
out  of  our  world,  who  are,  consequently,  gone  out  of  our 
sight,  whether  they  were  good  or  bad ;  so  as  not  peculiarly 
to  signify  hell,  or  any  place  or  state  of  torment  only. 

It  were  easy  to  abound  in  quotations  to  this  purpose,  if 
It  were  either  needful  or  proper  in  a  discourse  of  this  na- 
ture. 

What  I  intend  in  this  kind,  I  shall  only  set  down  on  the 
bye  in  the  margin,  upon  which  they  that  will  may  cast 
their  eye  ;  ij  that  the  discourse  be  not  interrupted  as  to 
others,  that  either  have  no  need  to  be  informed  in  this 
matter,  having  known  as  much  before  as  can  be  now  told 
them ;  or  no  inclination  to  be  diverted  from  their  present 
purpose  in  reading;  apprehending  that  what  is  generally 
told  them,  only  concerning  the  usual  signification  of  a 
word,  is  not  said  without  some  ground.  And  let  texts  of 
Scripture  be  con.sulted  about  that,  how  hades,  and  the  cor- 
respondent word  in  the  Old  Testament,  sheol,  are  used 
there.  If  we  take  the  help  of  interpreters,  the  impartial 
reader  is  to  judge  of  their  fidelity  and  ability  who  go  our 
way.": 

Upon  the  whole,  it  being  mo.st  evident  that  hell  is  but  a 
small  and  mean  part  of  what  is  signified  by  /miIcs,  it  will 
be  very  unreasonable  to  represent  or  conceive  of  the 
power  here  ascribed  to  our  Lord,  according  to  that  nar- 
row notion  of  it.  And  would  be  a  like  incongruity,  as  if, 
to  magnify  the  person  of  highest  dignity  in  the  court  of  a 
mighty  prince,  one  should  say,  "  tie  is  the  keeper  of  the 
dungeon." 

The  word  itself,  indeed,  properly  taken,  and  according 
to  its  just  extent,  mightily  greatens  him,  i.  e.  'tis  as  much 

b  Anil  hpre  it  may  suffice  to  talte  notice,  that  Greek  uiiters,  poets,  philoso- 
phers, higtoria.id,  and  other  writers,  that  liave  made  only  occasional  mention 
of  this  word  ndrji,  or  of  the  words  next  altin  to  it,  uis,  or  aidoi,  or  lexicogra- 
phers, that,  have  piiiTJoeely  given  an  account  of  it.  from  Greek  authors,  tliat 
iiiu't  be  supposed  best  to  understand  the  use  of  words  in  their  own  tongue ; 
penerully  such  as  liave  not  been  engaged  in  a  controversy,  tiiat  obliges  men 
usually  to  tortui'e  words  to  their  own  eensi-,  or  to  serve  the  hypothesis  which 
they  had  espoused  ;  have  been  remote  from  conjininc  this,  or  the  cognate 
words,  to  that  narrow  sense  as  only  to  signify  a  place  or  state  of  torment  for 
bad  men.  but  understood  it  as  comprehending,  also,  a  state  of  fehcity  for  the 
pious  and  good. 

For  such  as  have  been  concerned  in  interpreting  this  or  other  like  words  with 
rcterence  to  the  known  and  famous  controversy,  wliich  I  need  not  metilion, 
there  judgments  must  weigh  according  to  the  reputation  they  are  of  with  the 

The  Greeks  no  doubt,  best  understood  their  own  language.  And  among 
Ihem  can  we  think  that  Homer  in  the  beginning  of  his  1  Iliad,  when  lie  speaks 
of  the  many  bravo  souls  oflu-s  heroes,  those  ifHtfioi  \livxai.  wliich  the  war  lie 
is  describing  ssnlinlnllic  ihmsiIiIc  rrt-nma,  null  7r/ioiai/;£i',  that  heever dreamt 
they  were  all  pMmisc-ii.ii-li  d,  m  ;iii  l,(  ,1  ,iway  to  a  place  of  torment!  Not  to 
mention  other  paMup.-i  uhrr,-  ji.  i,-rs  llip  words  ?teto  the  .same  purpose. 
Divers  others  of  the  (^rr.k  i„,.ls  nn-  ,,U',\  by  several  ready  to  our  hands,  with 
which  !  shall  not  cunil,.r  ll„.„.  pug,,,  'I'liat  one  is  enough,  and  nothing  can 
be  fuller  to  our  puniose.  »hicii  is  quoted  by  Clem.  Alexand.  Str.  1.  5  as  well  as 
ol'liCT  Pllfi  '         "'"''"led  to  the  comic  Diphilus,  though  by  others  to  au- 

K'U  yap  naO'  nSrji' Svo  Tptffovs  vofti^Ojicv 
MiavdiKaluiu,  Karcpavaac/iuiv  oSov. 

In  /Mirf«  we  reckon  there  are  two  paths,  the  one  of  the  righteous,  the  other 
ol  the  wicked :  plainly  showmg  that  /mdM  was  understood  to  contain  heaven 
an.l  lull  hluto,  « li.ii  111  his  PiMcIo  he  telli  us  that  he  lliat  comes  into  Imdet. 
"'""^  ",   '  ''   '"  >■  ""iiniimt".!  iin,l,l,ilv  lln■l»lrod.istllrowuinloB')p/?o• 

,.  I  '    In' li'' ili.ii  ii'inrs  I'll. I  ir  liilv  purified,  shall  dwell  with 

""'  ■■     ^i-i'i'i''^  ^'"''v  I"  iLii-iiiil,.  tlie  same  opposite  states  of 

["''■''  'i'        '""I'll  iliitloLMr  fill. 'il  .(/ 'V„.^)f(*.  though  supposednot  to 

'"  ''\  ,".['  .'",'■  ""'■ 'li'i'  -iilJniiiiilv  kiirv\  lln' niraning  of  such  a  word,  we 
nrrioMil.iil  wlvn  ■".■'iai..ili..vairl,n„ii-liiiiii„tl„.ri£,(roi.nAFj9£ia«.thelield 
of  Inith,  where  sit  iudcsi  liijil  exinnin.- ni  t /^ini.  what  manner  of  life  every 
one  lived  Willie  1,,.  ,Kv.;ll  m  il„.  |„„h..  thiil  ihiv  who.  wliile  tliey  lived  here,  were 
inspired  tiy  a  gno.  geniii,  or  .,„r,l,  g„  j„i„  ihr  reaion  of  pious  men,  having  be- 
fi,re  ihevrnmn  into  lm>!ri  been  mirilled.  Siirli  M  led  their  lives  wickedly  are 
hurried  by  tunes  uij  and  d.nvn  chaos,  in  the  reji.m  of  the  wicked.  In  the  llurd 
Book  lie  Rrpiil,  Plato  blames  the  poet.s  that  lliey  represent  tho  statu  of  tilings 
in  Imda  too  frighlfullv,  whi'u  rh,.,  ,l,„iil,|  „i,\\.i,.  r^aruv   praise  il  mlher 


PlulfTn 
Din.  or  P/« 
frirmlhi  ta 
quotes  ibi. 
of  the  stale 


iiprr 


as  to  say.  His  dominion  is  of  imknown  limits;  such  as  no 
eye  can  measure.  We  think  with  a  sort  of  veneration,  of 
what  is  represented  as  too  big  for  our  knowledge.  We 
have  a  natural  awe  and  reverence  for  unsearchable  dark- 
ness. But  in  the  meantime  we  herein  suflijr  a  just  dimi- 
nution of  ourselves,  that  when  our  inquiry  stops,  and  can 
proceed  no  further,  it  being  but  a  very  little  pan  of  the 
universe  that  lies  within  our  compass,  having  tired  our 
inquiring  eye  and  mind  ;  upon  all  the  rest  we  write, 
Hades;  call  it  nnsecn,  or  unknmcn.  And  because  we  call 
it  so,  in  reference  to  us,  God  himself  calls  it  so  too  ;  it  be- 
ing his  way,  (as  is  observed  by  that  noted  ii  Jew)  speaking 
to  men,  to  use  the  tongue  of  the  children  of  men,  to  speak 
lO  them  in  their  own  language,  and  allow  them  to  coin 
their  own  words  :  which  at  first  they  often  do  very  occa- 
sionally ;  nor,  as  to  this,  could  they  have  a  fairer  or  a 
more  urgent  occasion,  or  that  is  more  self-justifying,  than 
in  one  word  to  say  of  that  other  world,  that  it  is  hades,  or 
inrisibh,  when  that  is  truly  all  that  they  have  to  say,  or 
can  have  any  immediate  notice  of  about  it. 

It  hath  therefore  its  rise  from  ourselves,  and  the  penury 
of  our  knowledge  of  things ;  and  is  at  once  both  an  inge- 
nuous confession,  with  some  sort  of  modest  cover,  and  ex- 
cu.se  of  our  own  ignorance  :  as  with  geographers,  all  that 
part  of  this  globe  which  they  cannot  describe,  is  ttrra  in- 
cognita ;  and  with  philosophers,  such  phenomena  in  na- 
ture as  they  can  give  no  account  of,  they  resolve  shortly 
and  in  the  most  compendious  way  into  some  or  other  oc- 
cult quality,  or  somewhat  else,  as  occult. 

How  happy  were  it,  if  in  all  matters  that  concern  reli- 
gion, and  in  this,  as  it  doth  so,  they  would  shut  up  in  a 
sacred  venerable  darkness  what  they  cannot  distinctly 
perceive;  it  being  once  by  the  undeceiving  word  expressly 
asserted  that  it  is,  without  therefore  denying  its  reality, 
because  they  clearly  apprehend  not  what  it  is. 

With  loo  many  their  religion  is  so  little,  and  their  pride 
and  self-conceit  so  great,  that  they  think  themselves  fit  to 
be  standards ;  that  their  eye  or  mind  is  of  a  size  large 
enough  to  measure  the  creation,  yea,  and  the  Creator  too. 
And  by  how  much  they  have  the  less  left  ihem  of  mind,  or 
the  more  it  is  sunk  into  earth  and  carnality,  the  more  ca- 
pable it  is  of  being  the  measure  of  all  reality,  of  taking 

hack  as  Adam  in  their  search,  alleging  for  tlus  the  authority  of  an  old  sibyl, 
will  have  it  go  for  an^ni,  and  signify  as  artjnrrjs,  unplcasanl ;  nothing  is, 
plainer  than  that  this  other  is  the  common  notion,  which  (tliouah  fancy  haUi 
dominion  in  any  thing  than  in  etj'mology)  would  make  one  shy  ol 


to  be.)  generally  direct  its  beginning  to  be  written  with  the  asper  spirit,  but  yet 
he  makes  it  siniify  obscvre,  or  wor  visible.  And  though  Plato  is  endeavoured 
to  be  hooked  in  to  the  deriving  it  trom  Adam  by  a  very  farfetch  ;  yet  it  is  plain 
that  his  railing  it  rnriiv  ortiA"!'.  in  a  place  before  referred  to,  shows  he  under- 
stood it  to  sis:nify  invisible:  and  so  lexicons  will  commonly  derive  it  (Vulffo, 
says  Ccrliifs  HlwillL' )  Rut  ils  extensiveness.  as  comprehending  a  state  ol 
hiijipieeca   jj,,.,r  i-i, -e  ■■)  -viiieprn,  which  way  (as  we  might  sliow  by  many 

m.ir..  iii^iM  , .  ~    tl n  stream  carries  it.    Pausanias  in  his 'APKA^^I- 

l\',\, 'leiikii    .1  i: I  rtirding  loHomer)  as  Ate?  diflfui'oi',  and  that  ho 

did  l.;i-l>,,  I  .  u         i  , mid  notbe  thought  to  mean  thattheywcrethen 

iiiilwr-.'iih  1:1  .mI'i  .-,  XI  Fmpir  is  an  authority  good  enough  for  the  mean- 
ing of  n  (ir.ik  word      W  lien  lAclversus  Malluin  1  In  li  II-  us.  tlinugh  by  way 

itive  wiih  rr.  as  Homer  and  others  do,  .-inn-li.i  «n]   I ~,   or  abode,  in  the 

dative,  being  undenitood,)  and  vet,  as  to  tlie  I'ni  l.  In  ,ii>,  rwiiids  distinguishes 
poets'  fables,  and  what,  from  the  nature  ol'  llir  s..ul  iL-rll',  nil  have  a  common 
nrprehensiiH!  of  As  also  Diog  Liprt.  hath  the  same  phrase,  mentioning  the 
vsTilinpv  nrPniliigoras.  who.  he  says,  ^vrote  one  book  irrpi  rtui-  ei-  u^ue.  using 


And  ihni 


,  afli 


.  -  ',  as  hath  lieen  usual,  on  the  mentioned 
're  humt  by  the  Athenians,  because  of  the  diili 
p  llie  gods,  so  that  we  have  not  opportunity 


title 


-.._-.._        . .    -  -      igh,  to  think 

uf  totment  only  for  e\-il  spirits. 
t  may  be  seen  in  his  answr  to  the  Jesuits'  chal- 
signifies  the  oiher  world,  the  place  or  state  of  the 

nay  be  comprehended  in  it.    Grot,  on  Luke  x^i. 

Illy  to  signify  a  place  withdrawn  fVom  our  sight ; 


the  grave;  of  the  soul,  alltlialn 


herein 'tis  separate 

.   __  ...  ._  tiades,  so  was  Lazarus  too.  but  in  se- 

I'a'.iir  r.L'iiins  li.r  tiofli  patadisc.  and  hell,  or,  as  the  Grecians  were  wont  to 
spenk.  KUfsii.  and  Tarlara.  were  in  hades  Yon  may  \in\v  in  him  morw  quo- 
tations from  the  poets,  the  sense  of  the  Essenes  from  Josephus.  and  passages 
from  divem  of  the  fathers  totlie  same  purpose.  Dr.  Hammond's  mind  wos  the 
same,  popioiislv  expressed  on  Matt.  xi.  23.  but  differs  from  Grol.  in  ascnbing  to 
Phileuuin  ilip  inmbicks  above  recited,  which  the  other  gives  to  Diphilus.  Dr 
I.icliilnni  IS  lull  111  ihe  some  |iutpo.se.  on  the  lib  Article  of  the  Cri'cd  And 
I  in. II  III;,  lliriimniill  liuvo  this  word  alwa>'S  signify  AfH ;  (which,  if  it  dovriih 
> '1  '111,  ,Mi,.,,,,,„|,,|it  word;  Jacob  desired  to  go  to  hell  to  his  son.  as  D:,  H. 
ur  111  -  )  1  II 1 1 11  1,1  ;i,  food  a  indge.  thinks,  excelit  once,  it  never  diips.  If  any 
il'  II,  I,,  -,'  111',,'  II,  1  Ins  puriiose  with  little  tioublo  to  themselves,  lei  them  pe- 
ri-   Mil ,  I  'M,-  .111  Ibe  word  in/enis.oT  infmius     I  could  refer  to 

iiiil,  il  in  iliiiik  111  -11111.' ..r  .ithcr  text  of  Scripture  this  word  must  signify 
hril  .'111.  sun  .'  It  IS  ..f  Unit  Iniilnde  as  to  signify  heaven  in  other  places,  an 
iinpniliiil  view  of  ilie  circumstances  of  tho  text  must  determine  whether  there 
it  bemeanl  of  the  one,  or  the  other  or  both. 

d  Maimonides, 


OVER  THE  INVISIBLE  WORLD. 


311 


the  compass  of  all  being,  created  and  uncreated.  And  so 
that  of  the  philosopher  takes  place  in  the  worst  sense  that 
can  be  put  upon  it;  "  to  see  darkness  is  to  see  nothing." 
All  is  nullity  that  their  sense  reaches  not.  Hades  is  with 
such,  indeed,  empty,  imaginary  darkness ;  or  in  plainer 
English,  there  is  neither  heaven  nor  hell,  because  they  see 
them  not. 

But  we  ought  to  have  the  greater  thoughts  of  it,  not  the 
less,  for  its  being  too  big,  too  great,  too  glorious,  for  our 
present  view  ;  and  that  it  must  as  yet  rest  as  to  us,  and  so 
let  it  rest  awhile,  under  the  name  of  Hades,  the  unknown 
dominion  of  our  great  Lord ;  according  to  that  most  ex- 
press account  he  at  his  ascension  gave  of  the  existence  of 
both  parts  together,  that  less  known  to  us,  and  that  more 
known.  Matt,  xxviii.  18.  All  power  is  given  to  me  both  in 
heaven  and  earth. 

That  death  is  added,  as  contained  also  within  the  limits 
of  our  Lord's  dominion,  doth  expressly  signify  his  custody 
of  the  passage  from  this  visible  world  to  the  invisible,  viz. 
as  he  commands  the  entrance  into  each  distinct  part  of 
hades,  the  invisible  world,  consisting  of  both  heaven  and 
hell,  so  he  hath  power  over  death  too,  which  is  the  common 
outlet  from  this  world,  and  the  passage  unto  both. 

But  it  withal  plainly  implies  his  very  absolute  power 
over  this  visible  world  of  ours  also  ;  for  it  signifies  he  hath 
the  power  of  measuring  every  one's  time  here,  and  how 
long  each  inhabitant  of  this  world  shall  live  in  it.  If  it 
belong  to  him  to  determine  when  any  one  shall  die,  it  must 
by  consequence  belong  to  him  to  assign  the  portion  and 
dimensum  of  time  that  every  one  shall  live.  Nor  is  there 
any  conceivable  moment  in  the  time  of  any  one's  life, 
wherein  he  hath  not  this  power  of  putting  a  period  by  death 
thereimto,  at  his  own  pleasure.  He  is  therefore  signified 
to  have  the  power  of  every  man's  life  and  death  at  once  : 
and  the  power  of  life  and  death  is  very  high  and  great 
power.  He  therefore  herein  implicitly  claims,  what  is  else- 
where expressly  ascribed  to  him,  Rom.  xiv.  7 — 9.  None 
— lives  to  himself,  {i.  e.  dc  jure,  no  man  should,)  or  dies 
to  himself:  for  "whether  we  live,  we  live  unto  the  Lord, 
or  whether  we  die,  we  die  to  the  Lord  ;  whether  we  live 
therefore  or  die,  we  are  the  Lord's.  For  to  this  end  Christ 
both  died,  and  rose  again,  and  revived,  that  he  might  be 
Lord,  both  of  the  dead  and  living." 

In  sum,  here  is  asserted  to  him  a  dominion  over  both 
worlds ;  this  in  which  we  live,  and  that  into  which  we  die, 
whether  the  one  or  the  other  part  of  it.  And  so  in  refer- 
ence to  men,  who  once  have  inhabited  this  world,  the  sense 
of  this  text,  and  that  we  are  insisting  on,  is  the  same. 
Though  hades  is  of  vastly  larger  extent  than  only  to  be  the 
receptacle  of  such  as  have  lived  here ;  it  having  also,  in 
both  the  parts  of  it,  innumerable  inhabitants  who  never 
had  a  dwelling  assigned  them  in  this  world  of  ours  at  all. 

But  thus  far  we  have  the  vast  extent  of  our  Lord  Christ's 
dominion  completely  cleared  to  be  the  proper  intendment 
of  this  text ;  and  that  it  never  meant  so  faint  and  mintUe 
a  representation  of  it,  as  only  to  make  him  Keeper  of  the 
bottomless  pit ;  though  of  that  also  he  hath  the  key,  as  we 
shall  further  take  notice  :  but  we  are  now  to  inquire  ol', 
what  will  take  up  less  time, 

III.  The  kind  of  that  power  over  so  vast  a  realm,  or 
manifold  realms,  signified  by  this  emblematical  expression, 
of  having  the  keys,  df-c. 

Every  one  knows  that  the  keys  are  insignia ;  some  of 
the  tokens  of  power;  and  according  to  the  peculiarity  of 
the  object,  may  be  of  Divine  power. 

The  Jews,  as  some  writers  of  their  affairs  say,  appro- 
priate the  keys  of  three,  others  of  four  things,  toGod  only: 
of  life,  or  the  entrance  into  this  world  ;  of  "the  rain,  or  the 
treasures  of  the  clouds;  of  the  earth,  say  some,'  as  of  the 
granary  of  corn  ;  and  of  the  grave  ;  "  Of  which, "says  one 
of  their  own,r  "  the  Holy,  Blessed  One  hath  the  keys  of 
the  sepulchres  in  his  hand,"  &c.  And  as  we  may  be  sure 
he  admits  thither,  so  he  emits  from  thence ;  and,  as  he 
says,  "  In  the  future  age,  the  H.  B.  One  will  unlock  the 
treasures  of  souls,  and  will  open  the  graves,  and  bring 
every  soul  back  into  its  own  body,"  &c. 

Nor  is  this  key  of  the  va.st  hades,  when  it  is  in  the  hand 
of  our  Redeemer,  the  less  in  the  hand  of  the  Holy,  Blessed 
One  ;  for  so  is  he  too.     But  it  is  in  his  hand  as  belonging 

e  Weeras. 


to  his  office  of  Mediator  between  God  and  man,  as  was 
before  said.  And  properly  the  phrase  signifies  ministerial 
power,  being  a  manifest  allusion  to  the  common  usage,  in 
the  courts  of  princes,  of  intrusting  to  some  great  minister 
the  power  of  the  keys  ;  as  it  was  foretold  of  Eliakim,  (Isa. 
xxii.)  that  he  should  be  placed  in  the  same  high  station  in 
Hezekiah's  court,  wherein  Shebna  was,  of  whom  so  severe 
things  are  there  said  ;  and  that  the  key  of  the  house  of 
David  should  be  laid  upon  his  shoulder,  &c.  v.  20 — 22. 
And  the  hou.se  of  David  being  a  known  type  of  the  house 
or  church  of  God,  and  he  himself  of  Christ,  who  as  the 
Son,  hath  power  over  the  whole  house,  according  to  this 
typical  way  of  speaking,  our  Lord  is  said  (Rev.  iii.  7.)  to 
have  the  key  of  David,  to  open  so  as  none  can  shut,  to  shut 
so  as  none  can  open  ;  i.  e.  to  have  a  final,  decisive  power 
in  all  he  doth,  from  which  there  is  no  appeal. 

Nor  could  any  thing  be  more  congruous,  than  that 
having  the  keys  of  the  celestial  house  of  God,  the  heavenly 
palace  of  the  Great  King,  the  habitation  of  his  holiness  and 
glory,  (in  which  are  the  everleisting  habitations,  the  many 
mansions,  the  places  prepared  for  his  redeemed,)  he  should 
also  have  the  keys  of  the  terrestrial  Bethel ;  which  is  but 
a  sort  of  portal,  or  vcstibubmi,  to  the  other  ;  the  house  of 
God,  and  (he  gate  of  heaven.  And  as  he  is  implied  to  have 
the  keys  of  this  introductive,  preparatory  kingdom  of  hea- 
ven, (as  the  keys  of  the  king's  palace,  where  is  the  throne 
or  seat  of  government,  and  the  keys  of  the  kingdom,  must 
mean  the  same  thing,)  when  he  is  said  to  give  them  to  the 
apostle  Peter,  and  the  other  apostles  ;  this  was  but  a  pre- 
lude, and  a  minute  instance  of  his  power  of  those  keys  of 
hodes,  and  of  the  glorious  heavenly  kingdom  itself  contain- 
ed therein,  which  he  was  not  to  delegate,  but  to  manage 
himself  immediately  in  his  own  person. 

If  moreover  he  were  signified  by  the  angel,  (Rev.  xx.  1.) 
who  was  said  to  have  the  key  of  the  bottomless  pit ;  that 
also  must  import  a  power,  though  great  in  itself,  very  little 
in  comparison  of  the  immense  hades,  of  which  he  is  here 
said  to  have  the  keys.  So  remote  is  it,  that  the  power  as- 
cribed to  him  there',  should  be  the  measure  of  what  he  here 
a.sserts  to  himself;  and  thediffercnce  must  be  vastly  greater 
than  it  is  possible  for  us  to  conceive,  or  parallel  by  the 
difference  between  having  power  over  the  palace,  and  all 
the  most  delightful  and  most  spacious  territories  in  the 
vastest  empire  of  the  greatest  prince,  and  only  having 
power  over  a  dungeon  in  some  ob.scure  corner  of  it ;  which, 
for  the  great  purposes  whereto  all  this  is  to  be  applied,  we 
can  scarcelv  too  much  inculcate. 

And  to  such  application  let  us  now,  with  all  possible  seri- 
ousness and  intention  of  spirit,  address  ourselves.  Which 
will  consist  in  sundry  inferences  or  deductions,  laying  be- 
fore us  some  suitable  matter,  partly  of  our  meditation, 
partly  of  practice;  the  former  whereof  are  to  prepare  and 
lay  a  ground  for  the  latter. 

1.  Divers  things  we  may  collect,  that  will  be  very  proper 
for  deep  meditation ;  which  I  shall  propose  not  as  things 
that  we  can  be  supposed  not  to  have  known  before,  but 
which  are  too  commonly  not  enough  thought  on  or  con- 
sidered. 

And  here  we  shall  somewhat  invert  the  order  wherein 
things  lie  in  the  text,  beginning  with  what  is  there  latter 
and  lower,  and  thence  arising,  with  more  advantage,  tc 
what  is  higher  and  of  greater  concernment ;  as, 

I.  That  men  do  not  die  at  random,  or  by  some  uncer- 
tain, accidental  bye-stroke,  that,  as  by  a  slip  of  the  hand, 
cuts  off  the  thread  of  life  ;  but  by  an  act  of  divine  deter- 
mination, and  judgment,  that  passes  in  reference  to  each 
one's  death.  For  as  the  key  signifies  authority  and  power, 
the  turning  this  key  of  death,  that  gives  a  man  his  exit 
out  off  this  world,  is  an  authoritative  act.  And  do  we  con- 
sider in  what  hand  this  power  is  lodged"?  We  cannot  but 
apprehend  every  such  act  is  the  efiect  of  counsel  and  judg- 
ment. 

What  philosophers  are  wont  to  discourse  of  fortuitous 
events  in  reference  to  rational  agents,  or  casual,  in  refer- 
ence to  natural,  must  be  understood  but  with  relation  tc 
ourselves,  and  signifies  only  our  own  ignorance  of  futuri- 
ties, but  can  have  no  place  in  the  all-comprehending  mind, 
as  if  any  thing  were  a  contingency  unto  that.  For  thi:m 
that  live  as  if  they  thought  they  came  into  this  world  by 
f  Pirke.  R.  Eliezer.  Edit.  porG.  H.  Voist.  C.  F. 


313 


THE  REDEEMER'S  DOMINION' 


chance,  'tis  very  natural  to  them  to  think  they  shall  die 
ajid  go  out  of  it  by  chance  too,  but  when  and  as  it  happens. 
This  is  worse  than  pasaiush  blindness;  for  besides  what, 
from  their  poels,  the  vulgar  have  been  made  to  believe  con- 
cerning the  three  fatal  Sisters,  to  whom  they  ascribed  no 
less  than  deity  concerned  in  measuring  every  one's  life, 
the  grave  discourses  which  some  of  them  have  writ  con- 
cerning Providence,  and  its  extent  to  the  lesser  interme- 
diate concerns  of  life,  much  more  to  that  their  final  great 
concern  of  death,  will  be  a  standing  testimony  against  the 
too  prevailing  Christian  scepticism  (they  ought  to  excuse 
the  solecism  who  make  it)  of  this  wretched  age  !  But  such 
among  us  as  will  allow  themselves  the  liberty  to  thini, 
want  not  opportunity  and  means  by  which  they  maybe  as- 
sured, that  not  an  imaginary,  but  real,  deity  is  immediately 
anil  constantly  concerned  in  measuring  our  time  in  this 
world.  What  an  awful  thought  is  this  !  And  it  leads  to  a 
3.  Inference.  That  it  is  a  great  thing  to  die.  The  Son 
of  God,  tlie  Redeemer  of  man,  hath  an  immediate  presi- 
dency over  this.  He  signalizes  himself  by  it,  who  could 
not  suppose  he  should  be  magnified  by  a  trifle !  We  slightly 
say,  Such  a  one  is  dead  !  Consider  the  matter  in  itself, 
and  'tis  great.  A  reasonable  soul  hath  changed  states  1 
An  intelligent  spirit  is  gone  oiu  of  our  world  I  The  life 
of  a  gnat,  a  fly,  (those  little  automata,  or  self-moving 
things,)  how  admirable  a  production  is  it  I  It  becomes  no 
man  to  despise  what  no  man  can  imitate.  We  praise  the 
pencil  that  well  describes  the  external  figure  of  such  an 
animalculum,  such  a  little  creature;  but  the  internal, 
vital,  self-moving  power,  and  the  motion  itself,  what  art 
can  express !  But  a  human  life,  how  important  a  thing  is 
it !  'Twas  one  of  Plato's  thanksgivings,  that  God  had 
made  him  a  man  !  How  careful  a  guard  hath  God  set 
over  every  man's  life,  fencing  it  by  the  severest  law !  "  If 
any  man  shed  man's  blood,  by  man  shall  his  blood  be 
shed  ;"  and  how  weighly  is  the  annexed  reason !  "  For  in 
the  image  of  God  he  made  man."  This  then  highly 
grcatens  this  mat'er  He  therefore  reserves  it  wholly  to 
himself,  as  one  of  his  peculiarities,  to  dispose  of  such  a 
life.  "  I  am  he  that  kills  and  makes  alive."  We  find  it 
one  of  his  high  titles — "  The  God  of  the  spirits  of  all  flesh." 
He  had  what  was  much  greater  to  glory  in,  that  he  was 
"the  Father  of  spirits,"  indefinitely  spoken.  When  he 
hath  all  the  heavenly  regions,  the  spacious  hades,  peopled 
with  such  inhabitants,  "  whose  dwelling  is  not  with  flesh;" 
and,  for  vast  multitudes  of  them,  never  was,  that  yet,  look- 
ing down  into  this  little  world  of  ours,  this  minute  spot  of 
his  creation,  and  observing  that  here  were  spirits  dwelling 
in  flesh,  he  should  please  to  be  styled  also  the  God  of 
those  spirits,  signifies  this  to  be  with  him  too  an  appro- 
priate glory,  a  glory  which  he  will  not  communicate  fur- 
iher  than  he  communicates  Godhead  ;  and  that  he  held  it 
n  divine  right  to  measure  the  time  unto  each  of  them  of 
their  abode  in  flesh,  and  deteimine  when  they  shall  dis- 
lodge. 

This  cannot  be  thought  on  aright,  without  a  becoming 
most  profound  reverence  of  liira  on  this  account.  How 
sharp  a  rebuke  is  given  to  that  hauglity  prince,*  "  The 
God  in  whose  hands  thy  breath  is,  hast  thou  not  glorified." 
•That  would  prepare  the  way,  and  we  should  be  easily  led 
on,  were  we  once  come  to  think  with  reverence,  to  think 
also  with  pleasure  of  this  case,  that  our  life  and  every 
breath  we  draw  are  under  such  a  divine  superintendency. 
The  holy  Psalmist  speaks  of  it  with  high  complacency,  as 
the  matter  of  his  song,  that  he  had  a  God  presiding  over 
his  life.  So  he  tells  us  he  would  have  each  wxikino'v, 
composed  not  more  of  nigU  and  day,  than  of  prayer  and 
prahs,  directed  to  God  under  this  notion,  as  the  God  of 
his  life,  Psal.  xlii.  8.  Ami  he  sneaks  it  not  grudgingly,  but 
as  the  ground  of  his  trust  and  boast,  Psal.  xxxi.  II,  15.— 
"  I  trusted  in  thee,  O  Lord ;  I  said.  Thou  art  my  God,  my 
times  are  in  thy  hand."  That  this  kcv  is  in  the  hand  of 
th"  greal  I-hnvmnucl—God  vilh  v.s,  will  be  thought  on  with 
frequencv,  when  it  is  ihmishl  on  with  delight. 

:!.  Our  life  on  earth  is  umli'r  the  constant  strict  observa- 
tion of  our  Lord  Christ.  He  wails  when  to  turn  the  key, 
and  shut  it  up.  Through  the  whole  of  that  time,  which, 
by  deferring,  he  measures  out  to  us,  we  are  under  his  eye 
as  in  a  slate  of  probation.  He  takes  continual  notice 
g  Dan.  7. 33. 


how  we  quit  ourselves.  For  his  turning  the  key  at  last  is 
a  judicial  act ;  therefore  supposes  diligent  observation, 
and  proceeds  upon  it.  He  that  hath  this  key,  is  also  said 
in  the  next  chapter,  {v.  18.)  to  have  eyes  like  a  flame  of 
fire.  With  these  he  observes  what  he  hath  against  one 
or  another,  {v.  '20.)  and  with  most  indulgent  patience 
gives  a  space  of  repentance,  (v.  "21.)  and  notes  it  down  if 
any  then  repent  not,  as  we  there  also  find.  Did  secure 
sinners  consider  this,  how  he  beholds  them  with  a  flame  in 
his  eye,  and  the  key  in  his  hand,  would  they  dare  still  to 
trifle?  If  they  did  apprehend  how  he,  in  this  posture, 
stands  over  them,  in  all  their  vain  dalliances,  idle  impei- 
tinencies,  bold  adventures,  insolent  attempts  against  his 
.aws  and  government,  presumptuous  affronts  of  his  high 
authority;  yea,  or  but  in  their  drowsy  slumberings,  their 
lingering  delays  ;  did  they  consider  what  notice  he  takes 
how  they  demean  themselves  under  every  sermon  they 
hear,  in  every  prayer  wherein  they  are  to  join  with  others, 
or  which,  peihapsj  for  custom's  sake,  they  put  up  alone  by 
themselves;  how  their  hearts  are  moved,  or  unmoved,  by 
every  repeated  call  that  is  given  them  to  turn  to  God,  and 
get  their  peace  made  by  application  of  their  Redeemer's 
reconciling  blood  ;  in  what  agonies  would  they  be,  what 
pangs  of  trembling  would  they  feel  within  themselves, 
lest  "the  key  should  turn  before  their  great  work  be 
done ! 

4.  Whatsoever  ill  designs  by  this  observation  he  dis- 
covers, 'tis  easy  to  him  to  prevent.  One  turn  of  this  key 
of  death,  besides  the  many  other  ways  that  are  obvious  to 
him,  disappoints  them  all,  and  in  that  day  all  their 
thoughts  perish.  'Tis  not,  therefore,  from  inadvertency, 
indifference,  or  impotency,  but  deep  counsel,  that  they  are 
permitted  to  be  driven  on  so  far.  He  that  sitteth  in  the 
heavens  laughs,  and  he  knows  their  day  is  coming.  He 
can  turn  this  key  when  he  will. 

.').  His  power  as  to  every  one's  death  cannot  be  avoided 
or  withstood.  The  act  of  this  key  is  definitive,  and  ends 
the  business.  No  man  hath  power  over  the  spirit  to  rclaiu 
the  spirit;  nor  halh  he  power  in  death,  Eccl.  viii.  8.  'Tis 
in  vain  to  struggle  when  the  key  is  turned;  the  power  of 
the  keys,  where  'lis  supremely  lodged,  is  absolutely  deci- 
sive, and  their  etTect  permanent  and  irrevocable.  That 
soul,  therefore,  for  whose  exit  the  key  is  turned,  must 
thereupon  then  forthwith  depart,  willing  or  unwilling, 
readv  or  unreadv. 

G.  Souls  that  go  out  of  this  world  of  ours,  on  the  turn 
of  this  key,  go  not  out  of  being.  He  that  hath  this  key  of 
death  hath  also  the  key  of  hades,  a  key  and  a  key.  When 
he  uses  the  former,  to  let  them  out  from  this,  he  uses  the 
latter,  to  give  them  their  inlet  into  the  other  world,  and 
into  the  one  or  the  other  part  of  it ;  into  the  upper  or  the 
\ov;cv  hades,  a.s  the  state  of  their  case  is,  and  doth  require. 

Our  business  is  not  now  with  Pagans,  to  whom  the 
oracles  of  God  are  unknown.  If  it  were,  the  best  and 
wisest  of  them  who  so  commonly  speak  of  souls  going  into 
hades,  never  thought  of  their  going  no  whither;  nor  there- 
fore that  they  were  nothing.  They  had  reasons,  then, 
which  they  thought  cogent,  they  induced  them,  though  un- 
assisted w'ith  divine  revelation,  to  conclude  they  survived 
their  forsaken  bodies.  And  what  else  could  any  unbribed 
understanding  conclude  or  conceive  1  When  we  find  they 
have  powers  belonging  to  them,  -ivhich  we  can  much  more 
ea.silv  apprehend  capable  of  being  acted  without  help  from 
the  body  than  by  it,  we  are  sure  that  can  form  thoughts, 
purpose's,  desires,  hopes;  for  it  is  matter  of  fact  they  do 
it;  and  coherent  thoughts,  and  thoughts  arising  from 
thoughts,  one  from  another:  vea,  and  thoughts  abstracted 
from  any  thing  corporeal,  the"  notions  of  right  and  wrong, 
of  virtue  and  vice,  of  moral  good  and  evil,  with  some 
aareeable  resolves;  thoughts  quite  above  the  sphere  of 
matter,  so  as  to  form  a  notion  of  the  mind  itself  of  a  -spi- 
ritual bcini:,  as  unexceptionable  a  one  as  wc  can  form  of 
a  body;  vea,  of  an  (uiginal  sclf-suhsislent  Mind  and 
Spirit;  the  Former  and  Maker  of  nil  other.  Tis  much 
more  appreliensiWe.  since  we  certainly  know  that  all  this 
is  iloiie,  that  it  is  done  without  any  help  of  the  body,  than 
how  tlesh,  or  blood,  or  bones,  or  nerves,  oi  brains,  or  aivy 
corporeal  thing,  should  contribute  to  such  methods  of 
thinking,  or  to  any  thought  at  all.    And  if  it  can  be  con- 


OVER  THE  INVISIBLE  WORLD. 


ceived  that  a  spirit  can  act  without  dependence  on  a 
body,  what  should  hinder  but  we  may  as  well  conceive  it 
10  subsist  and  live  without  such  dependence  ^  And  when 
we  find  this  power  of  thought  belongs  to  somewhat  in  us 
that  lives,  since  the  deserted  carcass  thinks  not;  how  rea- 
sonable is  it  to  suppose,  that  as  the  body  lives  not  of  itself 
or  hfe  IS  not  essential  to  it,  for  life  mav  be  retired  and  gone] 
and  it  remain,  as  we  see  it  doth,  the 'same  body  still  j^  that 
the  soul  to  which  the  power  of  thought  belongs,  lives  of 
Itself,  not  independently  on  the  first  cause,  but  essentially 
so  as  to  receive  life  and  essence  together  from  that  cause' 
or  life  mcludad  in  its  essence,  so  as  that  it  shall  be  the 
same  thing  to  it  to  be  and  to  live.  And  hereupon  how 
obvious  IS  It  to  apprehend  that  the  soul  is  such  a  thing  as 
can  live  m  the  body,  which  when  it  doth,  the  body  lives 
by  It  a  precarious,  borrowed  life  ;  and  that  can  live  out  of 
the  body,  leaving  it,  when  it  doth  so,  to  drop  and  die. 

These  sentiments  were  so  reasonable,  as  ffenerally  to 
prevail  with  the  more  deeply-thinking  part  of  mankind 
philosophers  of  all  sorts,  (a  few  excepted,  whose  notions 
were  raanifeslly  formed  by  vicious  inclination,)  in  the 
pagan  world,  where  was  nothing  higher  than  reason  to 
govern.  But  we  have  life  and  immortality  brought  to  li-'ht 
in  the  gospel.h  and  are  forewarned  by  it  that  these  wilfbe 
the  measures  of  the  final  judgment,  to  give  eternal  life  at 
last,  to  them  who,  by  a  patient  continuance  in  well-doin" 
seek  honour,  glory,  and  immortalitv.  To  the  rest  k  indi^-- 
nation  and  wrath,  &c.  because!  there  is  no  respect  of  per- 
sons with  God.  As  supposing  the  discovery  of  another 
world,  even  by  natural  light,  much  more  by  the  addition 
of  supernatural,  to  be  so  clear,  as  ihat  the  rule  of  the  imi- 
versal  judgment,  even  for  all,  is  most  righteously  to  be 
taken  from  hence,  and  that  there  is  nothing  but  a  resolu- 
tion of  living  wickedly,  to  be  opposed  to  it. 

It  is  also  no  slight  consideration,  that  a  susceptiWeness 
ot  religion  should,  amon?  the  creatures  that  dwell  on 
eartft,  be  so  appropriate  and  peculiar  to  man.  and  fsome 
rare  instances  excepted)  as  far  diffused  as  human  nature  • 
so  as  to  induce  some  very  considering  men,  of  the  an- 
cients as  well  as  moderns,  both  pagans  and  Christians 
to  thmk  religion  the  more  probable  specifying  difl^erence 
01  man  than /e«so7t.  And  whence  should'so  common  an 
impression  be,  but  from  a  cause  as  common  ■>  Or  how  can 
we  avoid  to  think  that  this  signature  upon  the  soul  of  man 

IrZTll  °'^''!^''?'T'  '^""^'^  ^^  ^'""^  'he  same  hand  thaJ 
lormed  the  spirit  of  man  wiihin  him,  and  that  a  natural 

,w^i'°"d"?'\""'^  ''™'"  "='•"''<=  "5=1''.  had  the  same  Au- 
fim,i Lf  '  "'^'  "°'  'hat-n  religion,  as  such,  hath  a 
final  reference  to  a  future  stated    U%  was  no  despicable 

w'^oltTV^^t'  f  ^"■"•■^"'  "^^'  Po^^'tivelv  a^nned 
Th?,  K  Tf^'  °°'^  '°  he  essential  to  man  ;  and  that  they 
that  had  It  not  were  not  partakers  of  the  rational  nature 
1  IS  so  much  the  more  a  deplorable  and  monstrous  thin<^ 
buf of  H?vn-''  "°'  T^y  '''^'"^'  '^^  l'°ht  of  their  own  reason 
but  of  divine  revelation,  are  so  industrious  to  unman  them- 
reaurandfn  nr^'r'  -<=Sec.ually  in  a  great  degree  done^t 
rLally  and  in  practice,  aim  to  doit  in  a  more  compendious 
way  notionally  and  m  principle  too ;  and  make  use  or  show 
of  reason  to  prove  themselves  not  tobe  reas^able  creature 
or  to  divest  themselves  of  the  principal  dignity  andd^s"[no' 
tion  of  the  rational  nature:  and  are  incompLably  he  ",„ 
more  unnatural  than  such  as  we  commonly  count  felons 

lifeCtTr"'''"'^?  S"'-^'^^'  '^"^'"^'  thdroZ  bodily 
ife,  but  these  against  the  much  nobler  life  of  their  sou 
they  against  the  life  of  an  individual,  these  against  the  / 
own  whole  species  at  once.  And  how  deplorXe  the  r 
case,  that  count  it  their  interest  to  be  m  no  possibility  of 
bemg  happy  !  when  yet  their  so  great  dread  of  a  future 
state,  as  to  urge  them  upon  doing  Ihe  mo  notoriou^  vio! 
lence  to  their  own  faculties  to  rid  themselves  of  ^  is  a 
very  convictive  argument  of  its  reality;  for  their  dread 
still  pursues  and  slicks  close  to  them.  This  shows  itTes 
deep  in  the  nature  of  things  which  they  cannot  al?ei     The 

refuge  lies  only  m  diverting,  in  not  attending  to  it.  And 
heycansoliltle  trust  to  their  sophistical  reasonings  against 
M,  that  when  they  have  done  all  they  can,  they  mus?  owi 
What  they  have  of  ease  and  quiet  in  their' own  mZ.Z 


313 

I  so  much  to  any  strength  of  reason  they  apprehend  in  their 
own  thoughts,  as  in  not  thinking.  A  bold  jest  may  some- 
times provoke  others'  laughter,  when  it  doth  not  extinguish 
their  own  fear.  A  suspicion  a  formido  oppositi  will  still 
remain  ;  a  mi.sgiving  that  t!iey"cannot  nullify  the  great 
hades,  pull  down  the  spacious  fabric  of  heaven,  or  under- 
mine the  profound  abyss  of  hell,  by  a  profane  scoff.  They 
will  in  time  discern  the  difference  between  the  evanid  pas- 
^'°j  °'  a  sudden  fright,  that  takes  its  rise  from  imagination 
and  the  reason  of  things ;  as  one  may  between  a  fright  in  a 
dream,  and  the  dread  of  acondemned  criminal,  withwhom 
sleeping  and  waking,  the  real  state  of  his  case  is  still  the 
same. 

Nor  are  the  things  themselves  remote  or  unconnected ; 
tiod  s  right  to  punish  a  reasonable  creature  that  haih  lived 
in  contempt  ol  him,  and  his  own  reasonable  apprehension 
hereof,  of  his  conscience  both  of  the  fact  and  desert.     They 
answer  as  lace  to  face,  as  the  stamp  on  the  .seal,  and  the 
impression  on  the  wax.     They  would  fain  make  their  rea- 
son a  protection  against  their  fear,  but  that  cannot  serve 
both  ways;  the  reason  of  the  thing  lies  against  them  al- 
ready, and  there  cannot  be  an  eternal  war  between  the 
faculty  and  the  object.     One  way  or  other  the  latter  will 
overpower  the  former,  and  draw  it  intoconsent  with  itself- 
eilher  by  letting  it  sec  there  is  a  just,  true  cause  of  fear' 
or,  assisted  by  Divine  grace,  prevail  for  the  change  of 
the  sinners   course.    Whereupon  that  troublesome  fear 
and  Its   cause,  will  both  upon   the  best  terms  cease  to- 
gether.   And  that  what  hatli  been  proposed  to  consideration 
under  this  head,  may  be  the  more  effectually  considered 
toj.his  bles.sed  purpose,  I  add  that, 
,'•  "^he  discovery  of  the  invisible  world,  and  the  disposal 
of  afiairs  there,  have  a  most  encouraging  aspect  upon  this 
^^orld ;  for  both  the  discovery  and  the  disposal  are  by  our 
blessed  Redeemer,  in  whom  mercy  and  might  are  met  in 
[  highest  perfection.  How  fragrant  breathings  of  grace,  how 
glorious  a  display  of  power,  are  there  in  what  he'here  says  ! 
■  Fear  not  !  I  am  the  first  and  the  last ;  I  am  he  thai  liv- 
eth  and  was  dead,  and  I  am  alive  for  evermore.  Amen. 
And  I  have  the  keys  of  hades  and  of  death."     He  hath 
opened  the  celestial  'hades  to  our  view,  tlial  it  might  be 
also  open  to  our  safe  entrance  and  blissful  inhabitation. 
He  who  was  dead,  but  liveth,  and  had  made  his  victorious 
triumphant  entrance  before  us,  and  for  us  ;  he  who  had 
overcome  him  that  had  the  power  of  dealh,— conquered  the 
gigantic  monster  at  the  gate,  gained  the  keys,  and  designed 
herein  their  deliverance  from  the  fear  of  dealh,  who  were 
thereby   subject    to   bondage;  (Heb.    ii.  14,  15.)  he  who 
halh  abolished  death,  and  hrou?ht  life  and  immortality  to 
light  in   the  Gospel ;  (2  Tim.  i.  10.)  'tis  he  who  bids  us 
lift  up  our  eyes,  and  behold  the  heavens  opened,  and  him- 
self standing  at  the  right  hand  of  God.     The  horrid  infer- 
nal hades  he  hath  discovered  too,  only  that  we  mieht  fear 
and  shun  it.     But  yet  more  distinctly  consider,  why  doth 
he  here  represent  himself  under  this' character,  "  He  that 
liveth  and  was  dead,"  but  that  he  might  put  us  in  mind  of 
that  most  convictive  argument  of  his  lo\'e,  his  submitting 
to  die  for  us;  "Greater  love  hath  no  man:"  and  that  he 
might  at  once  put  us  out  of  doubt  concerning  his  power 
that  he  yet  survives,  and  is  sprung  up  alive  out  of  that 
dealli,  victorious  over  it.     How  amiable  is  the  representa- 
tion of  such  power  in  conjunction  with  such  love!    The 
.eame  person  having  a  heart  so  replenished  with  love    a 
hand  so  armed  with  power,  neither  capable  of  unkind  de- 
sign, nor  unable  to  effect  the  most  kind.     Behold  him  in 
this  represeniation  !     Who  would  not  now  fall  at  his  foot 
and  adore  •?  Who  would  hesilateat  resigning  to  him  or  be 
appalled  at  his  disclosure  of  this  unknown  world  1    ' 

Do  but  consider  him  who  makes  the  di.scovery  and 
who  would  not  expect  from  him  the  utmost  efforts  of  love 
and  goodness"?  From  him  who  is  the  Brightness  of  his 
Father's  glory,  and  the  express  Image  of  his  person '  His 
essential  image,  who  is  Love  !  From  him  who  came  into 
this  WTetched  world  of  ours,  full  of  grace  and  truth  !  And 
who  could  not  have  come  but  by  the  inducement  of  com- 
passion to  our  miseries.  From  him  who  knows  all  things 
and  whose  eye  penetrates  into  every  recess  of  the  vast 
hades;  all  his  own  empire;    in   who'm  are  hid  all  the 


314 


THE  REDEEMER'S  DOMINION. 


treasures  of  wisdom  and  knowledge;  but  who  only  knows 
not  to  deceive :  who  hatli  told  us,  in  his  Father's  hou<e 
are  many  mansions,  and  if  it  were  not  so,  would  have  told 
us  that,  John  xiv.  2.  From  him  into  whose  mouth  guile 
never  entered,  but  into  whose  lips  grace  was  poured,  and 
is  poured  out  by  them  ;  so  that  the  ear  that  hath  heard 
him  hath  borne  him  witness,  and  filled  with  wonder  those 
that  heard  the  gracious  words  which  came  out  of  his 
mouth.  Who  haih  told  us  all  concerning  that  unseen 
world,  that  in  this  our  present  slate  it  was  fit  for  us  to 
Ktiow;  and  enottgh,  in  telling  all  that  will  be  his  fol- 
lowers, that  where  he  is,  there  he  will  have  them  be,  John 
xvii.  '2i. 

And  consider  the  manifest  tendency  of  the  discovery 
itself.  What  doth  it  mean  or  tend  to,  but  to  undeceive 
miserable  mortals,  whom  he  beholds  from  his  high  throne 
mocked  with  shadows,  beguiled  with  most  delusive  im- 
postures, and  easily  apt  to  be  imposed  upon  1  foolish, 
deceived,  serving  divers  lusts  and  pleasures ;  feeding  upon 
ashes,  and  wearying  themselves  for  very  vaniiy  ;  .sporting 
themselves  in  the  dust  of  this  minute  spot  of  earth  ;  wast- 
ing their  little  inch  of  time,  wherein  they  should  prepare 
for  translation  into  the  regions  of  unseen  glory.  'To  these 
he  declares  he  hath  formed  a  kingdom  for  all  that  covet  to 
mend  their  slates,  and  that  his  kingdom  is  not  of  this 
world  ;  that  for  such  as  will  be  of  this  kingdom,  he  will 
provide  better,  having  other  worlds,, the  many  heavens, 
above  all  which  he  is  ascended,  at  his  dispose,  Eph.  iv. 
10.  But  the)'  mu.st  seek  this  kingdom  and  the  righteous- 
ness of  it  in  the  first  place,  and  desist  from  their  care 
about  other  things.  He  counsels  and  warns  them  not  to 
lay  up  their  trea.sure  on  earth,  but  in  heaven  ;  and  to  let 
their  ncarts  be  there  with  their  treasure.  And  what  can 
■withstand  his  power,  who  having  been  dead,  liveth  victo- 
rious over  him  that  had  the  power  of  death,  and  is  alive 
for  evermore,  possessed  of  an  eternal  state  of  life  "! 

And  have  we  not  reason  to  e.xpect  the  most  equal  and 
most  benign  disposal  of  things  in  that  unseen  world,  when 
he  also  declares,  I  have  the  keys,  righful  authority,  a-s 
well  as  mighty  power,  to  reward  and  punish  1  None  but 
■who  have  a  very  ill  mind  can  fear  from  him  an  ill  manage- 
ment. He  first  became  capable  of  dying,  and  then  yielding 
himself  to  die,  that  he  might  obtain  these  keys  for  gracious 
purposes.  He  had  them  before  toe.xecute  just  vengeance, 
as  he  was  originally  in  the  form  of  God,  and  without  rob- 
ber)-equal  with  God;  an  equal  sharer  in  sustaining  the 
■wrong  that  had  been  done  by  apostate  rebels,  and  an 
equal  sharer  in  the  right  of  vindicating  it. 

But  that  he  might  have  these  keys  to  open  the  heavenly 
hades  to  reduced  apostates,  to  penitent,  believing,  self-de- 
voting sinners,  for  this  it  was  necessary  he  should  put  on 
man,  be  found  here  in  fashion  as  a  man,  lake  on  him  the 
form  of  a  servant,  become  obedient  to  death,  even  that  ser- 
vile punishment  the  death  of  the  cross,  Phil.  ii.  7,  8.  For 
this  he  is  highly  exalted  into  this  power,  that  every  knee 
might  bow  to  him,  in  hope  of  saving  mercy,  r.  9, 10.  com- 
pared ■n'ith  Isa.  xlv.  2-2,  23.  He  had  the  keys  without 
this  of  the  supernal  hades,  to  shut  out  all  offenders,  and 
of  the  infernal,  to  shut  them  up  for  ever.  But  that  he 
might  have  them  to  absolve  repenting  believers,  ad- 
mit them  into  heaven,  and  only  to  shut  up  in  hell  implac- 
able enemies — for  this  he  must  die,  and  live  again.  He 
was  to  be  slain  and  hanged  on  a  tree,  that  he  might  be  a 
Prince  and  a  Saviour  to  give  repentance  and  remission  of 
sin.  Acts  V.  30,  31.  That  to  this  intent  he  might  be  the 
Lord  of  the  dead  and  the  living,  he  must  both  die  and 
rise,  and  live  so  as  to  die  no  more,  Rom.  xiv.  9.  These 
keys  for  this  purpose,  he  was  only  to  have  upon  these 
terms.  He  had  a  right  to  puni.sh  as  an  otfended  God, 
but  to  pardon  and  save  as  a  meditating,  sin-expiating 
God-man. 

But  as  he  was  to  do  the  part  of  a  Mediator,  he  must 
act  equally  between  the  disagreeing  parlies:  he  was  to 
deal  impartially  on  both  side>.  To  render  back  entire  to 
the  injured  Ruler  of  Ihe  worhl  his  violated  rights,  and  to 
obtain  for  us  his  forfeited  favour,  as  entire.  And  under- 
took therefore,  when  as  a  sacrifice  he  wa.s  to  be  slain,  to 
redeem  us  to  God  by  his  blood.  Rev.  v.  9.  To  give  him 
back  his  revolted  creature,  holy,  pure,  subject,  and  service- 

n  Qal  iii  13. 14.  Rom.  ivfii.  3,  «. 


able,  as  by  his  methods  he  shall  be  at  last ;  and  procure 
for  him  pardon,  acceptance,  and  eternal  blessedness. 

When  therefore  he  was  to  do  for  us  the  part  of  a  Re- 
deemer, he  was  to  redeem  us  from  the  curse  of  the  law, 
not  from  ihe  command  of  it;  to  save  us  from  the"  tcTalh 
of  God,  not  from  \ih  govemment.  Had  it  been  otherwise, 
so  firm  and  indi.s.soluble  is  the  connexion  between  our 
duty  and  our  felicity,  that  the  sovereign  Ruler  had  been 
eternally  injured,  and  we  not  advantaged.  Were  we  to 
have  been  set  free  from  the  preceptive  obligation  of  God's 
holy  law.  then  most  of  all  from  thai  most  fundamental  pre- 
cept, "  Thou  shall  love  the  Lord  thy  God  with  all  thine 
heart,  soul,  might,  and  mind."  Had  this  been  redemption, 
•which  supposes  only  what  is  evil  and  hurtful,  as  that  we  are 
to  be  redeemed  from  7  This  were  a  strange  sort  of  self-re- 
pugnant redemption,  not  from  sin  and  miser)',  but  from 
our  duty  and  felicity.  This  were  so  to  be  redeemed  as  to 
be  still  lost,  and  ever)'  way  lost,  both  to  God  and  to  our- 
selves for  ever.  Redeemed  from  loving  God !  What  a  mon- 
strous thought !  Redeemed  from  what  is  the  great  active 
and  fruitive  principle  ;  the  source  of  obedience  and  bless- 
edness; the  eternal  .spring,  even  in  the  heavenly  state,  of 
adoration  and  fruition  !  This  had  been  to  legitimate  ever- 
lasting enmily  and  rebellion  against  the  blessed  God,  and 
to  redeem  us  into  an  eternal  hell  of  horror  and  misery  to 
ourselves  !  This  had  been  to  cut  off  from  the  Supreme 
Ruler  of  the  world  for  ever,  so  considerable  a  limb  of  his 
most  rightful  dominion,  and  to  leave  us  as  miserable  as 
everlasting  separation  from  the  Fountain  of  life  and  bless- 
edness could  make  us. 

When  therefore  our  Lord  Jesus  Christ  was  to  redeem 
us  from  the  curse  of  the  law,  it  was  that  the  promised 
Spirit  might  be  given  to  us,  (Gal.  iii.  13,  14.)  who  should 
write  the  law  in  our  hearts ;  (Jer  xxxi.  33.  Ezek.  xxxvi. 
27.)  fulfil  the  righteousness  of  it  in  us,  by  causing  us  to 
walk  after  his  dictates,  according  to  that  law ;  regenerating 
us,  begetting  us  after  God's  image,  and  making  us  par- 
lakers  of  a  Godlike  nature.  So  we  through  the  law  be- 
come dead  to  the  malediction  and  curse  of  il,  that  we 
may  live  to  God  more  devoted  lives  than  ever,  Gal.  ii.  19. 
Thus  is  God's  lost  creature  given  back  to  him  with  the 
greatest  advantage  also  to  itself. 

With  this  design  it  is  apparent  our  Lord  redeemed  us, 
and  by  his  redemption  acquired  these  keys.  Nor  are  we 
to  doubt,  but  in  the  use  of  them,  he  will  dispense  exactly 
according  to  this  just  and  merciful  design.  And  what  a 
perverse  distorted  mind  is  that,  which  can  so  much  as 
wish  it  should  be  otherwise !  viz.  That  he  should  save  us 
to  the  eternal  wrong  of  him  that  made  us,  and  so  as  that  we 
should  be  nothing  the  better ;  i.  c.  that  he  should  save  us 
without  saving  us. 

And  hath  this  no  pleasant  comfortable  aspect  upon  a 
lost  world,  that  he  who  hath  the  keys  will  use  them  for 
such  purposes'!  i.  c.  to  admit  to  eternal  bliss,  and  save  to 
Ihe  uttermost,  all  that  will  come  to  God  by  him;  (not  will- 
ing to  be  everlastingly  alienated  from  the  life  of  God  ;)  be- 
cause he  ever  li.es  loraake  intercession,  or  to  transact  and 
negociate  for  them,  (as  that  word  signifies,)  and  that  in  a 
rightful  wa)',  and  even  by  the  power  of  these  keys! 

8.  That  there  must  be  some  important  reason  why  the 
other  world  is  to  us  unseen,  and  so  truly  bears  the  name 
of  Hades.  This  expresses  the  state  of  the  case  as  in  fact  it  is, 
that  it  is  as  a  world  lying  out  of  our  sight,  and  into  which  our 
dim  and  weak  eye  cannot  penetrate.  That  other  state  of 
things  is  spoken  of  therefore  as  hidden  from  us  by  a  vail. 
When  our  Lord  Jesus  is  said  to  have  passed  inlo  the  heavens, 
(Heb.  iv.  14.)  he  is  also  said  to  have  entered  into  that  wiihin 
ihe  veil ;  (Heb.  vi.  19,  20.)alludingtolhatinthe  temple  of 
Solomon,  and  before  that,  in  Mose.s's  tabernacle;  but  ex- 
pressly signifying,  that  the  holy  places  into  which  Christ 
entered,  not  those  made  with  hands,  which  were  the  figure 
of  Ihe  true,  but  heaven  itself,  filled  with  the  glorious  pre- 
sence of  God,  where  he  appears  for  us,  (Heb.  ix.  24.)  is 
also  veiled  from  us.  As  also  the  glor)'  of  the  other  slate 
is  said  to  be  a  glory  as  yet  to  be  revealed,  Rom.  viii.  18. 
And  we  are  told,  (Job  xxvi.  9.)  the  sreat  God  holdeth 
back  Ihe  face  of  his  throne  ;  and  above,  r.  G.  'lis  represent- 
ed as  a  divine  prerogative,  thatiAfo/,  which  is  there  groiind- 
lessly  rendered  hell,  Ihe  vast  hades,  is  only  naked  before 


OVER  THE  INVISIBLE  WORLD. 


315 


him,  lies  entirely  open  to  his  view,  and  therein  the  dark 
and 'horrid  part  of  it,  deslntction,  by  which  peculiarly  must 
be  meant  hell,  is  to  him  without  a  covering,  not  more  hid- 
den from  his  eye. 

Which  shows  this  to  be  the  Divine  pleasure ;  so  God 
will  hare  it  be,  who  could  have  exposed  all  to  common 
view,  if  he  had  pleased. 

But  because  he  orders  all  things  according  to  the  coun- 
sel of  his  will,  (Eph.  i.  11.)  we  must  conceive  some 
weighty  reason  did  induce  hereto,  that  whatsoever  lies  be- 
yond this  present  state  of  things  should  be  concealed  from 
our  immediate  view,  and  so  come  vnn  n-omine,  to  be  call- 
ed hades.  And  if  the  reason  of  God's  conduct,  and  the 
course  of  his  dispensation  herein,  had  been  equally  hidden, 
as  that  state  itself  is.  it  had  been  a  bold  presumption  to 
inquire  and  pry  into  it;  modesty  and  reverence  should 
have  restrained  us.  But  when  we  find  it  holds  a  manifest 
agreement  with  other  parts  of  his  counsel,  that  are  suffi- 
ciently revealed;  and  that  the  excellency  of  the  Divine 
wisdom  is  most  conspicuous,  and  principally  to  be  beheld 
and  admired,  in  ordering  the  apt  congruities  and  corres- 
pondencies of  things  with  each  other,  and  especially  of 
the  ends  he  proposes  to  himself,  with  the  methods  and 
ways  he  takes  to  effect  them ;  'twere  very  great  osci- 
tancy,  and  an  undutiful  negligence,  not  to  observe  them, 
when  they  stand  in  view,  that  we  may  render  him  his  due 
acknowledgments  and  honour  thereupon. 

'Tis  manifest  that  as  God  did  not  create  man,  at  first,  in 
that  which  he  designed  to  be  his  final  state ;  but  as  a  pro- 
bationer, in  a  state  of  trial,  in  order  to  a  further  state ;  so 
when  he  apostatized  and  fell  from  God.  he  was  graciously 
pleased  to  order  for  him  a  new  trial,  and  put  him  into  the 
hands  of  his  merciful  Redeemer,  who  is  intrusted  with 
these  keys,  and  with  the  power  of  life  and  death  over  him, 
to  be  managed  and  exercised  according  to  the  terms  plainlj' 
set  down  and  declared  in  his  Gospel.  Wheresoever  he  is 
with  sufficient  evidence  revealed  anu  made  known,  men  im- 
mediately come  under  obligation  to  believe  in  him;  to  in- 
trust and  commit  themselves  into  the  same  hands ;  to  rely 
upon  the  truth  of  his  word  in  every  thing  he  reveals,  as  the 
ground  of  their  submitting  to  his  authority  in  every  thing 
he  requires.  What  concerns  their  present  practice  he  hath 
plainly  shown  them ;  so  much  as  it  was  requisite  the)- 
should  pre-apprehend  of  future  retributions,  rewards  and 
punishments,  he  hath  revealed  also;  not  that  they  should 
have  the  knowledge  hereof  by  immediate  inspection,  but 
by  taking  his  word.  That  as  their  first  transgression  was 
founded  in  infidelity,  that  they  did  not  believe  God,  but  a 
lying  spirit  against  him  ;  their  first  step  in  their  recovery 
and  return  to  God  should  be  to  believe  him,  and  take  his 
word  about  things  they  have  themselves  no  immediate 
sight  or  knowledge  of  This  point  was  by  no  means  to  be 
quilted  to  the  first  apostates.  As  if  God's"  saving  to  them, 
"  If  you  tran.sgress,  you  shall  die,  or  go  into  hades,  was 
no  suflicient  enforcement  of  the  precept,  unless  he  had 
given  them  a  distinct  view  of  the  state  of  felicity  or 
misery,  which  their  obedience  or  disobedience  would'lead 
them  into.  This  had  been  to  give  away  the  whole  cause 
to  the  revolted  rebels,  and  rather  to  confess  error  and  over- 
sight in  the  Divine  government,  than  impute  fault  to  the 
impugners  of  it ! 

This  being  the  state  of  the  case,  how  suitable  had  it 
been  to  the  design  of  this  second  trial  to  be  made  with 
men,  to  withdraw  the  veil,  and  let  every  one's  own  eyes 
be  their  informers  of  all  the  glories  of  the  heavenlv  state? 
and  hereupon  proclaim  and  preach  the  Gospel  to  them, 
that  they  should  all  partake  herein  that  would  entirelv 
deny  themselves,  come  off  from  their  own  bottom,  give 
themselves  up  absolutely  to  the  interest,  love,  serrice,  and 
communion  of  their  Redeemer,  and  of  God  in  him  1  To 
fortify  themselves  against  the  assaults  and  dangers  of  their 
earthly  pilgrimage  by  reversing  that  rule.  The  just  shall 
liyi  by  faith ;  even  that  »  faithVhich  is  the  substance  of 
things  hoped  for,  and  the  eridence  of  things  not  seen ;  or 
by  inverting  the  method,  that  in  reference  to  such  thingsP 
we  are  to  walk  by  faith,  not  by  sight,  and  letting  it  be. 
We  are  to  walk  by  sight,  not  by  is.vh.l  And  that  lest  any 
should  refuse  such  compliance  with  their  great  Lord, 
whole  hades  should  be  no  longer  so,  but  made  naked  be- 
o  Hcb.  X.  3S.— c'.i.  li.  I.  p  2  Cor.  v.  7. 


fore  them,  and  the  covering  of  hell  and  destruction  be 
taken  oft",  and  their  own  eyes  behold  the  infernal  horrors, 
and  their  own  ears  hear  the  shrieks  and  bowlings,  of  ac- 
cursed creatures,  that  having  rejected  their  Redeemer,  are 
rejected  by  him.  We  ar  not  here  to  consider,  what 
course  would  most  certainly  eflect  their  salvation,  but 
what  most  became  the  wise  holy  God,  to  preserve  the  dig- 
nity of  his  own  government,  and  save  them  too;  other- 
wise Almighn,-  power  could  save  all  at  once.  As  therefore 
we  have  cause  to  acknowledge  the  kindness  and  compas- 
sion of  our  blessed  Lord,  who  hath  these  keys,  in  giving 
lis  for  the  kind,  such  notices  as  he  hath,  of  the  .state  of  the 
things  in  ho.des  ;  so  we  have  equal  cause  to  admire  his 
wisdom,  that  he  gives  us  not  those  of  another  kind,  that 
should  more  powerfully  strike  the  sense  and  amaze  us 
more,  but  instruct  us  less ;  that  continues  it  to  be  hades 
still,  a  state  of  things  to  us  unseen  as  yet.  As  the  case 
would  have  been  on  the  other  supposition,  the  most  gene- 
rous, noble  part  of  our  religion  had  been  sullied  or  lost ; 
and  the  trial  of  our  faith,  which  is  to  be  found  unto  praise, 
honour,  and  glor)',  at  the  appearing  of  Jesus  Christ,  even 
upon  this  account;  that  they  who  had  not  seen  him  in  his 
mean  circumstances  on  earth,  nor  did  nmv  see  him,  amidst 
all  the  glories  of  his  exalted  state,  yet  believing,  loved 
him,  and  rejoiced  in  him  with  jov  unspeakable,  and  full 
of  glorj-,  1  Pet.  i.  7,  8.  This  faith,  and  all  the  glorious 
trials  of  it,  with  its  admirable  achievements  and  perform- 
ances, whereb}'  the  elders  heretofore  i  obtained  so  good  a 
report,  and  high  renown  on  earth,  and  which  filled  the 
world  with  wonder,  had  all  vanished  into  obscurity  and 
darkness  ;  i.  e.  if  they  had  believed  no  more,  or  no  greater 
thino;s,  than  ever\-  man  besides  had  the  immediate  view  of 
bv  his  own  eve-sight. 

And  yet  the  trial  had  been  greater,  on  another  account, 
than  the  Divine  wisdom,  in  conjunction  with  goodness  and 
compassion,  thought  fit  ordinarily  to  put  sincere  Chris- 
tians upon.  For  who  could  with  any  tolerable  patience 
have  endured  longer  abode  on  earth,  after  they  should 
once  have  had  the  glory  of  the  heavenly  state  immediately 
set  in'  view  before  their  eyes '!  especially  considering,  not 
so  much  the  sutferings,  as  the  impurities,  of  their  present 
state  1  What,  for  great  reason,  was  a  special  vouchsafe- 
ment  to  one  apostle,  was,  for  as  great,  to  be  common  to 
all  Christians.  How  great  is  the  wisdom  and  mercy  of 
our  blessed  Lord  in  this  partial  concealment  of  our  future 
stale,  and  that  while  so  much  as  is  sufficient  is  revealed, 
there  is  vet  a  hades  upon  it,  and  it  may  still  be  said.  It 
doth  not  yet  appear  what  we  shall  be,  1  John  iii.  2. 

But  ns'  these  majestic  life-breathing  words  of  our  great 
Lord  do  plainly  offer  the  things  that  have  been  mentioned, 
and  manv  more  such  that  might  occur,  to  our  thoughts 
and  meditation;  so  will  they  be  thought  on  in  vain,  if 
they  be  not  followed  snd  answered  by  suitable  flisposi- 
tions  and  actions  of  heart  and  life.  Therefore  the  further 
use  we  are  to  make  of  this  great  subject  will  beto  lay  down, 

2.  Divers  correspondent  things  to  be  practised  and 
done,  which  must  also  suppose  dispositions  and  frames  of 
heart  and  spirit  agreeable  thereto. 

1.  Let  us  live  expecting  a  period  to  be  ere  long  put  to 
our  life  on  earth.  For  remember,  there  are  keys  put  into 
a  great  hand  for  this  very  purpose,  that  holds  them  not  in 
vain.  His  power  is  of  equal  extent  with  the  law  he  is  to 
proceed  bv.  And  by  that  it  is  '  appointed  for  all  once  to 
die.  Therefore,  as  in  the  execution  he  cannot  exceed,  so 
he  will  not  come  short  of  this  appointment:  when  that 
once  shall  be,  it  belongs  to  him  to  determine.  And  from 
the  course  we  may  ob.serve  him  to  hold,  as  it  is  uncertain 
to  all,  it  can  be  very  remote  to  none.  How  short  is  the 
measure  of  a  span !  'Tis  an  absurd  vanity  to  promise 
ourselves  that  which  is  in  the  power  of  another.  How 
wise  and  prudent  a  thing  to  accommodate  ourselves  com- 
posedlv  to  his  pleasure,  in  whose  power  we  are ;  and  to 
live  as  men  continually  expecting  to  die  !  There  are  bauds 
of  death  out  of  which  when  they  once  take  hold,  we  can- 
not free  ourselves.  But  there  are  also  bands  of  life,  not 
less  troublesome  or  dangerous.  'Tis  our  great  concern 
to  be  daily,  by  degrees,  loosening  and  disentangling  our- 
selves from  these  bands;  and  for  preventing  the  necessity 
of  a  violent  rupture,  to  be  daily  disengaging  our  hearK 
q  Heb,  n.  1  r  Heb.  k.  27. 


316 


THE  REDEEMER'S  DOMINION 


Irom  an  ensnaring  world,  and  the  too  close  embraces  ol"  an 
over-indulged  body.  Tell  them  resolutely,  I  must  leave 
them  whensoever  my  great  Lord  turns  the  key  for  me ;  and 
I  know  not  how  soon  that  may  be.  It  is  equally  unhappy 
and  foolish  to  be  engasjed  in  the  pursuit  of  an  impossibility, 
or  in  a  war  with  necessity  ;  the  former  whereof  cannot  be 
obtained,  the  latter  cannot  but  overcome.  We  owe  so 
much  to  ourselves,  and  to  the  ease  and  quiet  of  our  own 
minds,  to  be  reconciled,  at  all  times,  to  that  which  may  befall 
us  at  any  time.  How  confounding  a  thing  is  surprisal  by 
that  which  ourselves  regret  and  dread  !  How  unaccount- 
able and  ignominious  must  it  be  to  pretend  to  be  surprised 
ivith  what  we  have  so  great  reason  always  to  expect,  and 
whereof  we  are  so  oft  forewarned  !  Is  it  no  part  of  Chris- 
tian watchfulness  to  wait  for  such  an  hour  ■?  Though  that 
waiting  all  the  days  of  our  appointed  time,  mentioned  Job 
xiv.  14.  refers  to  another  change  than  that  of  death,  viz. 
(as  the  foregoing  and  following  verses  show,)  that  of  the 
resurrection,  yet  it  cannot  btu  be  equally  requisite,  upon 
a  no  less  important  reason.  And  the  requests  that  the 
Lord  would  make  us  know  our  end,  and  the  measure 
of  our  days,  that  we  may  know  how  frail  we  are,  (Ps. 
xxxix.  4.)  and  that  he  would  teach  us  so  to  number  our 
days  that  we  may  apply  our  hearts  to  wisdom,  (Ps.  xc. 
12.)  are  equally  monitory  to  the  same  purpose,  as  the 
most  express  precepts;  as  also  the  many  directions  we 
have  to  watch  and  wait  for  our  Lord's  appearance  and 
coining  are  as  applicable  to  this  purpose.  For  whensoever 
his  key  opens  our  passage  out  of  this  world,  and  these 
bodies,  hades  opens  too,  and  he  particularly  appears  to  us, 
in  as  decisive  a  judgment  of  our  case,  as  his  universal  ap- 
pearance and  judgment  will  at  last  give  for  all.  The 
placid  agreement  of  our  minds  and  spirits  with  divine 
determination,  both  as  to  the  thing,  and  time,  of  our  de- 
parture hence,  will  prevent  the  trouble  and  ungratefulness 
of  being  surprised ;  and  our  continual  expectation  of  ii, 
will  prevent  any  surprisal  at  all.  Let  this  then  be  an 
agreed  resolution  with  us,  to  endeavour  being  in  a  posture, 
as  that  we  may  be  capable  of  saying,  "  Lord,  whensoever 
thou  shall  move  thy  key,  and  tell  me  this  night,  or  this 
hour,  I'll  require  thy  soul,  thou  shall  not,  O  Lord,  pre- 
vent mine  expectation,  or  ever  find  me  counting  upon 
many  years'  enjoyment  of  any  thing  this  world  can  enter- 
tain me  with." 
In  further  pur.^uance  hereof, 

'2.  Be  nut  over-intent  on  designs  for  this  present  world  ; 
which  would  suppose  you  to  count  upon  long  abode  in 
it.  Let  them  be  always  laid  with  a  supposition,  you  may 
this  way,  even  by  one  turn  of  this  key,  be  prevented  of 
bringing  them  about:  and  let  them  be  pursued  with  indif- 
ferency,  so  as  that  disappointment  even  this  way  may  not 
be  a  grievance.  A  thing  made  up  of  thought  and  design, 
as  our  mind  and  spirit  naturally  is,  will  be  designing  one 
way  or  other ;  nor  ought  we  to  attempt  that  violence  upon 
our  own  natures,  as  to  endeavour  the  slupifying  ol^  the  in- 
telligent, designing  mind,  which  the  Author  of  nature  hath 
put  into  us.  Only  let  us  so  lay  our  designs,  as  that  how 
many  soever  we  form  that  may  be  liable  to  this  sort  of 
disappointment,  we  may  still  have  one  greater  and  more 
important,  .so  regularly  and  surely  laid,  that  no  turn  of  this 
key  shall  be  in  any  possibility  to  frustrate,  but  promote  it 
rather.  The  design  for  the  kingdom  of  God  to  be  first 
sought,  with  his  righteousness,  (Matt.  vi.  33.)  or  which  is 
pursued  by  seeking  glory,  honour,  and  immortality,  to  the 
actual  attainment  of  eternal  life,  (Rom.  ii.  7.)  may,  if  pre- 
scribed methods  be  duly  observed,  have  this  felicity  always 
attending  it,  to  be  successfully  pursued  while  we  live,  and 
effected  when  we  die. 

But  this  is  an  unaccountable  vanity  under  the  sun,  that 
men  too  generally  form  such  projects,  that  they  are  disap- 
pointed both  when  they  do  not  compass  theni,  and  when 
they  do.  If  they  do  not,  they  have  lost  their  labour;  if 
they  do,  they  are  not  worth  it.  They  dream  they  are  eat- 
ing, and  enjoying  the  fruit  of  their  labour ;  but  they  awake, 
and  their  soul  is  empty.  And  if  at  length  they  think  of 
laying  wiser  and  more  valuable  designs,  the  key  turns,  and 
not  having  fixed  their  resolution,  and  begun  aright,  thev 
and  all  their  thoughts,  foolish,  or  more  wi.se,  perish  toge- 
ther.   Because  there  is  a  fit  .season  f--  °very  fit  undertak- 


ing, a  time  and  judgment  for  every  purpose,  or  a  critical 
time,  such  as  is  by  judgment  affixed  to  every  such  purpose, 
TEccl.  viii.  6.")  and  because  also  men  know  not  their  time, 
(ch.  ix.  12.)  therefore  their  misery  is  great  upon  the  earth, 
and  as  birds  caught  in  a  snare,  iKey  are  snared  in  an  evil 
time  that  falleth  suddenly  upon  them.  O  miserable, 
miserable  mortals!  So  are  your  immortal  spirits  misem- 
ployed and  lost ! 

Their  most  valuable  design  for  another  world  is  seldom 
thought  on  in  season ;  their  little  designs  for  this  world 
they  contrive  and  prosecute  with  that  confidence,  as  if 
they  thought  the  world  to  be  theirs,  and  themselves  their 
own,  and  they  had  no  Lord  over  them.  This  rude  inso- 
lence that  holy  apostle  animadverts  upon,  of  such  as  say,» 
"  To-day  or  to-morrow  we  will  go  to  such  a  city,  and  con- 
tinue there  a  year,  and  buy  and  sell,  and  get  gain ;  where- 
as they  know  not  what  shall  be  on  the  morrow:  and 
what  is  their  life  1  A  vapour,"  &c.  So  much  of  duty  and 
becoming  behaviour  is  in  the  meantime  forgotten,  as  to 
say,  "  If  the  Lord  will  we  shall  live,"  &c.  This  is  to 
bear  themselves  as  absolute  masters  of  their  own  lives 
How  bold  an  alTront  to  their  sovereign  Lord  !  They  feel 
themselves  well  in  health,  strength,  and  vigour,  and  seem 
resolved  it  shall  be  a  trial  of  skill  who  hath  the  power,  or 
to  whom  the  keys  belong,  till  it  come  to  the  last  irrefrag- 
able demonstration,  that  he  changes  their  countenance, 
and  sends  them  away ;  (Job  xiv.  20.)  and  then  they  go, 
driven,  plucked,  and  torn  away  from  their  dwelling-place, 
rooted  out  from  the  land  of  the  living,  Ps.  lii.  5. 

But  if  any  premonitory  decays  make  them  doubt  the 
perpetuity  of  their  own  abode  here,  they  somewhat  ease 
their  minds  by  the  pleasure  they  take  in  thinking,  when 
they  have  filled  their  own  bellies,  (Ps.  xvii.  14.)  what  they 
shall  leave  of  their  substance  to  their  babes,  and  to  them 
that  shall  come  after.  And  "  their  inward  thought  is, 
that  their  houses  shall  continue  for  ever,  and  their  dwell- 
ing-places to  all  generations;  and  they  call  their  lands 
after  their  own  names,  and  their  posteritj'  approve  their 
sayings,"  think  and  act  as  wisely  as  they,  (Ps.  xlix.  11, 
12.)  Thus  they  take  upon  them,  and  reckon  they  for 
their  time,  and  theirs  after  them,  shall  still  dwell  in  theii 
o^vn.  A  wise  thought !  They  are  the  owners,  when  an- 
other keeps  the  keys. 

Several  other  things  of  like  import  I  shall  more  lightly 
touch,  that  may  be  collected  from  what  hath  been  already 
more  largely  said,  and  leave  to  be  further  enlarged  upon 
in  your  own  thoughts;  and  shall  dilate  more  upon  some 
other,  as  they  are  either  more  material,  or  less  thought  on 
by  the  most. 

3.  Be  not  prodigal  of  your  time  on  earth,  which  is  so 
little  in  your  power.  Because  you  are  not  to  expect 
much,  make  the  best  use  you  can  of  your  little.  'Tis  so 
precious  a  thing  that  it  is  to  be  redeemed ;  'tis  therefore 
too  precious  to  be  embezzled  and  trifled  away.  The  con- 
nexion of  those  two  precepts,  (Eph.  v.  15,  16')  of  walking 
circumspectly,  not  as  fools,  but  as  wise,  and  that  of  redeem- 
ing the  time,  more  than  intimates,  that  to  squander  time 
is  a  foolish  thing.  Of  the  several  sorts  of  things  that  we 
make  ourselves,  their  shape  and  frame  show  their  use  and 
end.  Are  we  to  make  a  less  judicious  estimate  of  the 
works  of  God  ?  If  we  therefore  contemplate  ourselves,  and 
consider  what  a  sort  of  production  man  is,  can  we  allow 
ourselves  to  think  God  made  him  a  reasonable  creature  on 
purpose  to  play  the  fool  1  Or  can  we  live  as  if  we  thought 
so,  without  reproaching  our  Maker  1  But  whereas  he  who 
hath  been  the  Author  to  us  of  such  a  nature,  capable  of 
improving  a  life's  time  in  this  world  unto  most  valuable 
purposes,  hath  also  been  the  Author  of  such  a  law,  re- 
quiring us  to  redeem  time  ;  the  reproach  will  be  wholly 
turned  off  from  him  upon  ourselves,  and  our  consequent 
ruin  be  upon  our  own  guilty  heads.  And  he  will  find 
some  among  ourselves,  who  by  the  advantage  only  of  the 
reasonable  nature,  common  to  us  and  them,  that  are  in- 
structors to  us  not  to  wa-ste  our  days  in  vanity,  and  will 
be  witnesses  against  us  if  we  so  foolishly  consume  what 
we  cannot  command. 

Some  such  have  unansv/erably  reprehended  the  com- 
mon folly  of  those  that  dread  llie  thought  of  throwing 
away  their  whole  life  at  once,  that  yet  have  no  regret  at 


OVER  THE  INVISIBLE  WORLD. 


317 


throwing  it  all  away  by  parcels  and  piecemeal.  And  have  ] 
told  us,  A  wise  tiw^ji  can  find  nothing  of  that  valu£,  for  1 
whic/i  to  barter  away  his  time.<- 

And  we  are  to  consider,  that  as  we  are  reasonable 
creatures,  we  are  accountable.  That  we  are  shut  up  in 
these  bodies  as  in  workhouses.  That  when  he  that  keeps 
the  keys  lets  us  out,  we  are  to  "  receive  the  things  done 
in  the  body,  according  to  what  we  have  done,  whether 
good  or  evil,"  2  Cor.  v^  10.  That  it  belongs  to  him  that 
measures  our  time  to  censure  it  too,  and  the  use  we  have 
made  of  it. 

4.  Let  him  be  at  once  both  great  and  amiable  in  our 
eyes,  who  hath  so  absolute  power  over  us,  and  so  gracious 
propensioQS  towards  us ;  i.  e.  who  hath  these  keys,  and 
who  acquired  them  with  so  merciful  intentions,  even  upon 
such  terms  as  could  not  but  signify  the  greatest  compas- 
sion and  good  will  towards  such  as  we. 

Reconsider  what  hath  been  offered  as  matter  of  medita- 
tion, to  both  these  purposes.  And  now,  hereupon,  let  us 
endeavour  to  have  a  correspondent  sense  inwrought  into 
our  hearts,  and  to  bear  ourselves  towards  him  accordingly. 
The  power  and  efficacy  of  whole  Christianity  depends 
upon  this,  and  do  very  principally  consist  in  it.  What  a 
faint,  impotent,  languishing  thing  is  our  religion,  how  doth 
it  dwindle  into  spiritless,  dead  form,  without  it !  The 
form  of  knowledge  is  nothing  else  but  insipid,  dead  no- 
tion, and  our  forms  of  worship  only  fruitless,  unpleasant 
formality,  if  we  have  not  a  vivid  sense  in  our  hearts  both 
of  his  glorious  greatness,  and  of  his  excellent  loving-kind- 
ness. As  much  as  words  can  signify  towards  the  impress- 
ing such  a  sense  into  our  hearts,  we  have  in  these  words, 
uttered  from  his  own  mouth ;  so  that  he  may  say,  as  that 
memorable  type  of  him  once  did.  You  may  plainly  per- 
ceive," "  It  is  my  mouth  that  speaketh  to  you.  I  am  the 
first  and  the  last.  I  am  he  that  liveth  and  was  dead,  and 
behold  I  am  alive  for  evermore."  And  hereto  he  now 
sets  his  solemn  ratifying  seal.  Amen.  Wherewith  he 
leaves  us  to  pause,  and  collect,  that  thus  it  was  brought 
about,  that  he  could  add,  "  And  I  have  the  keys  of  the 
vast  hades,  the  whole  -unseen  world,  and  of  death." 

And  God  forbid  that,  now,  these  words  should  be  with 
us  an  empty  sound,  or  a  dead  letter !  Let  us  cast  in  our 
minds  what  manner  of  salutation  this  should  be  !  Doth 
the  Son  of  God  thus  vouchsafe  to  bespeak  miserable  ab- 
jects,  perishing,  lost  wretches'?  How  can  we  hereupon 
but  bow  our  heads  and  worship  1  What  agitations  of  af- 
fection should  we  feel  within!  How  should  all  our  inter- 
nal powers  be  moved,  and  our  whole  souls  made  as  the 
chariots  of  Amminadab !  What  can  we  be  now  imwilling 
of,  that  he  would  have  us  be,  or  dol  And  as  that,  where- 
of we  may  be  assured  he  is  most  willing. 

5.  Let  us  entirely  receive  him,  and  absolutely  resign 
ourselves  to  him,  as  our  Prince  and  Saviour.  Who 
would  not  covet  to  be  in  special  relation  to  so  mighty  and 
so  kind  a  Lord'!  And  can  j'ou  think  to  be  related  to  him 
upon  other  terms'?  And  do  you  not  know  that  upon  these 
you  may,  when  in  his  Gospel  he  offers  himself,  and  de- 
mands you  ■?  What  can  that  mean,  but  that  you  are  to 
receive  him,  and  resign  yourselves  ?  The  case  is  now 
brought  to  this  state,  that  you  must  either  comply,  or  re- 
bel. And  what !  rebel  against  him  who  hath  these  keys, 
who  is  in  so  high  authority  over  the  whole  unseen  world, 
who  is  the  Head  of  all  principality  and  power,  who  is 
gone  into  the  heavens,  the  glorious  upper  hades,  and  is 
at  the  right  hand  of  God,  angels,  authorities,  powers,  be- 
ing made  subject  to  him !  1  Pet.  iii.  22.  We  little  know 
or  can  conceive,  as  yet,  the  several  orders  and  distinc- 
tions of  the  celestial  inhabitants,  and  their  great  and  illus- 
trious princes  and  potentates,  thrones,  dominions,  &c. that 
all  pay  him  a  dutiful  and  a  joyful  subjection  and  obedi- 
ence. But  do  we  not  know  God  hath  given  him  a  name 
above  every  name  ?  and  that  in  his  name,  or  at  it,  a.s  it 
may  be  read,  i.  e.  in  acknowledgment  of  his  sovereign 
power,  every  knee  must  bow,  of  things  in  heaven,  on 
earth,  and  under  earth,  and  all  confess  that  he  is  Lord,  to 
the  praise  and  glory  of  God  the  Father '?  And  who  art 
thou,  perishing  wretch  !  that  darest  dispute  his  title'?  or 
that,  when  all  the  creation  must  be  subject  to  him,  wilt 
except  thyself? 
t  Neqiie  quicquam  reperlt  dignum,  quod  cum  tempore  8uo  permutarel-    Sen. 


And  when  it  cost  him  so  dear,  that  his  vast  power  might 
be  subservient  to  a  design  of  grace,  and  thou  must  at  last 
be  saved  by  him,  or  lost  for  ever,  what  can  tempt  thee  to 
stand  out  against  such  power  and  such  grace  '? 

If  thou  wert  to  gratify  thy  ambition,  how  glorious  a 
thing  is  it  to  be  a  Christian !  a  subject,  a  devoted  homager, 
to  so  mighty  a  Prince  !  If  to  provide  against  thy  necessity 
and  distress,  what  course  can  be  so  sure  and  successful, 
as  to  fly  for  refuge  to  so  compassionate  a  Saviour  ?  And 
dost  thou  not  know  there  must  be,  to  this  purpose,  an  ex- 
press transaction  between  him  and  thee "?  Wonder  he 
will  condescend  to  it !  To  capitulate  with  dust  and  ashes  ! 
To  article  with  his  own  creature,  with  whom  he  may  do 
what  he  will !  But  his  merciful  condescension  herein  is 
declared  and  known.  If  there  shall  be  a  special  relation 
settled  between  him  and  thee,  he  hath  told  thee  in  what 
way  it  must  be,  i.  e.  by  way  of  covenant-transaction  and 
agreement,  as  he  puts  his  people  of  old  in  mind  his  way 
was  with  them ;  "  I  entered  into  covenant  with  thee,  and 
thou  becamest  mine,"  Ezek.  xvi.  8.  This  I  insist  upon 
and  press,  as  a  thing  of  the  greatest  importance  imagin- 
able, and  the  least  thought  of:  nor  the  strange  incongruity 
animadverted  on,  vi:.  that  we  have  the  seals  of  such  a 
covenant  among  us ;  but  the  covenant  itself  slips  through 
our  hands.  Ou"r  baptism  soon  after  we  were  born,  with 
some  federal  words  then,  is  thought  enough,  as  if  we  were 
a  nation  of  always  minors.  Whoever  therefore  thou  art, 
that  hearest  these  words,  or  readest  these  lines,  know  that 
the  great  Lord  is  express  towards  thee  in  his  gospel-pro- 
posal—" Wilt  thou  accept  me  for  thine,  and  resign  thyself 
as  mine  ?"  He  now  expects  and  requires  thy  express  an- 
swer. Take  his  gospel  as  from  th°  cross,  or  take  it  as  from 
the  throne,  or  as  from  both,  'tis  the  same  Gospel,  inter- 
woven of  grace  and  authority  ;  the  richest  grace,  and  the 
highest  authoritv,  at  once  inviting  and  requiring  thee  to 
commit  and  submit  thvself  unto  him.  Take  heed  lest  his 
key  turn  before  thou'  hast  given  thy  complying  answer, 
importing  at  once  both  thy  trust  and  thy  subjection. 

Give  not  over  pleading  with  thyself,  with  thy  way\\'ard 
stupid  heart,  till  it  can  sav  to  him,  "  Lord,  I  yield  ;  thou 
hast  overcome."  Till  with  tender  relentings  thou  hast 
thrown  thyself  at  his  feet,  and  told  him,  "  Lord,  I  am 
ashamed,  I  am  confounded  within  myself,  that  thou 
shouldst  die  upon  a  cross  to  obtain  thy  high  power,  aii.l 
that  thou  art  now  ready  to  use  it  for  the  saving  so  vile  a 
miscreant  as  I :  that  when  thou  hast  so  vast  an  unknown 
world,  so  numberless  myriads  of  excellent  creatures  in  thy 
obedience,  thou  shouldst  yet  think  it  worth  thy  while  to 
look  after  me  ;  and  that  I  should  so  long  have  withstood 
thy  kind  and  gracious  overtures  and  intendments  !  O  for- 
give my  wicked  aversion !  I  now  accept  and  resign." 

And  now  this  being  sincerely  done,  with  fulness  of  con- 
sent, with  deep  humility,  with  yearning  bowels,  with  un- 
feigned thankfulness,  and  an  inward  complacency  anc" 
gladness  of  heart ; 

6.  Let  your  following  course  in  this  world  be  ordered 
agreeably  hereto,  in  continued  dependence  and  subjection. 
As  we  have  received  Christ  Jesus  the  Lord,  so  we  are  to 
walk  in  him,  Col.  ii.  6.  Take  him  according  to  the  titles 
here  given  him,  as  Christ,  a  Per.son  anointed,  authorized, 
qualified  to  be  both  Jesus,  a  Saviour,  so  we  are  to  walk, 
according  to  our  first  reception  of  him,  in  continual  de- 
pendence on  his  saving  mercy,  and  to  be  a  Lord,  or,  as 
'tis  here  exprest,  with  eminency,  the  Lord,  so  we  are  to 
walk  in  continual  subjection  to  his  governing  power. 
Otherwise  our  receiving  him,  at  first,  under  these  notions, 
hath  nothing  in  it  but  mockery  and  collusion. 

But  if  his  obtaining  these  keys,  upon  the  terms  here  ex- 
prest, as  having  been  dead,  and  now  living,  and  having 
overcome  death,  as  'tis  also  Rom.  xiv.  9.  did  signify  his 
haiang  them  for  saving  purposes,  as  it  must,  since  for 
other  purposes  he  had  them  sufficiently  before ;  and  if  we 
reckon  this  a  reasonable  inducement  to  receive  him,  and 
commit  and  intrust  ourselves  to  him  as  a  Saviour,  that  he 
died,  and  overcame  death ;  (for  his  grace  in  yielding  to 
die,  had  not  rendered  him  a  competent  object  of  trust, 
otherwise  than  in  conjtmction  with  his  power  in  overcom- 
ing death,  and  so  gaining  into  his  hands  these  keys  ;)  then 
the  same  reason  still  remaining,how  constant  an  encourage- 
u  Gen:  xlv. 


318 


THE  REDEEMER'S  DOMINION 


ment  have  we  to  continue  accordingly  walking  in  him  all 
our  days !  How  potent  an  argument  should  it  be  to  us,  to 
live  that  life  which  wc  live  in  the  flesh,  by  faith  in  the  Son 
of  God,  who  loved  us,  and  gave  himself  for  us !  (Gal.  ii. 
20.)  i.  e.  inasmuch  as  having  been  crucified  with  him, 
(which  is  also  there  exprest,)  we  feel  ourselves  to  live  ne- 
vertheless; yet  so  as  that  'tis  not  so  much  we  that  live,  as 
Christ  that  liveth  in  us;  who  could  not  live  in  us,  or  be 
to  us  a  spring  of  life,  if  he  were  not  a  perpetual  spring  of 
life  in  himself. 

And  consider,  how  darest  thou  live  otherwise  in  this 
flesh,  in  this  earthly  house,  whereof  he  keeps  the  keys, 
and  can  fetch  thee  out  at  his  pleasure  1  When  he  hath 
warned  thee  to  abide  in  him,  that  when  he  shall  appear, 
thou  mayst  have  confidence,  and  not  be  ashamed  at  his 
coming,  1  John  ii.  '28.  He  will  certainly  then  appear, 
when  he  comes  to  open  the  door,  and  dislodge  thee  from 
this  flesh;  (though  there  be  here  a  further  and  final  refe- 
rence to  another  appearance  and  coming  of  his;)  and  if 
he  then  fiml  thee  severed  and  disjoined  from  him,  (thy  first 
closure  with  him  not  having  been  sincere,  truly  unilive 
and  vital, ,  how  terribly  will  he  look !  how  confoundedly 
wilt  thou  look  in  that  hour  I 

Neither  hast  thou  less  reason  to  live  in  continual  subjec- 
tion to  him,  considering  that  as  he  died,  and  overcame 
death,  that  he  might  have  these  keys,  so  he  now  hath  them, 
and  thou  art  under  his  governing  power.  The  more  thou 
considerest  his  right  to  govern,  the  less  thou  wilt  di.spute 
it.  When  he  was  spoken  of  as  a  Child  to  us  born,  that 
he  might  become  a  Man  of  sorrows,  and  be  sorrowful 
unto  the  death,  and  have  all  the  sorrows  of  death  come 
upon  him,  he  is  at  the  same  time  said  to  be  the  mighty 
Grod,  and  it  was  declared  the  «  government  should  be  upon 
his  shoulders.  As  he  was  the  iirst-begotton  from  the  dead, 
viz.  both  submitting  to  death,  and  conquering  it,  so  he  was 
the  Prince  of  the  kings  of  the  earth,  (a  small  part  of  his 
kingdom  too,)  his  throne  being  founded  on  his  cross,  his 
governing  power  in  his  sacrifice;  i.  c.lhe  power  whereby 
he  so  governs,  as  that  he  may  also  save ;  making  these 
two  things,  the  salving  the  rights  of  the  Godhead,  injured 
by  sin,  and  the  delivering  of  the  sinner  from  an  eternal 
ruin,  to  agree  and  consist  with  one  another. 

What  an  endearing  obligation  is  this  to  obey !  That  he 
will  be  the  author  of  eternal  salvation  to  them  that  obey 
him  !  Inasmuch  as,  while  our  obedience  cannot  merit  the 
least  thing  from  him,  yet  his  vouchsafing  to  govern  us  doth 
most  highly  merit  from  us.  For  he  governs  by  writing  his 
law  in  the  heart,  which  makes  our  heart  agree  with  the 
law ;  and  by  implanting  divine  love  in  us,  which  van- 
quishes enmity  and  disatfection,  and  virtually  contains  in 
itself  our  obedience,  or  keeping  his  commandments,  John 
xiv.  15,  '23.  and  1  John  v.  3.  Therefore  this  government 
of  his,  over  us,  is  naturally  necessary  to  our  salvation  and 
blessedness,  and  is  the  inchoation  and  beginning  of  it ;  as 
our  perfected  love  to  God,  and  conformity  to  his  nature  and 
■will,  do  involve  and  contain  in  themselves  our  complete 
and  perfect  blessedness,  with  which  a  continued  enmity, 
or  a  rebellious  mutinous  disposition  against  God,  is  natu- 
rally inconsistent,  and  would  be  to  us,  and  in  us,  a  per- 
petual, everlasting  hell. 

There  can  therefore  be  no  enthralling  servitude  in  such 
obedience,  but  the  truest  liberty,- that  by  which  the  Son 
makes  us  free  indeed,  John  viii.  36.  Yea,  a  true  sort  of 
royalty:  for  hereby  we  come,  in  the  most  allowable  sense, 
to  live  as  we  will,  our  will  being  conformed  to  the  will  of 
God.  Whereupon  that  was  no  high  extravagant  rant,  but 
a  sober  expression,  "  We  are  born  in  a  kingdom  ;  to  serve 
God  is  to  reign." 

And  we  know  this  to  be  the  will  of  God,  y  that  all 
should  honour  the  Son,  as  they  honour  the  Father.  Here- 
with will  the  evangelically  obedient  comport  with  high 
complacency;  accounting  him  most  highly  worthy  that  it 
should  be  so.  Wherein  tliercfore  the  Cliristian  law  seems 
strictest  and  most  rigorous  in  the  enjoined  observance  of 
our  Lord  Christ,  herein  we  shall  discern  an  unexception- 
able reasonableness,  and  comply  with  a  complacenlial  ap- 
probation. And  let  us  put  our  own  hearts  to  it,  and  see 
that  without  regret  or  obmurmuration  they  can  readily 
consent  to  the  equity  of  the  precept. 

X  laa.  1l.  «.  y  John  v.  23. 


'Tis  enjoined  us,  constructively  at  least,  that  because 
Christ  died  for  us,  when  we  were  dead,  quite  lost  in  death, 
we  that  live,  hereupon  should  settle  this  with  ourselves  as 
a  fixed  judgment,  and  upon  that  intervening  judgment 
yield  to  the  constraint  of  his  love,  so  as  henceforth  no  more 
to  live  to  ourselves :  g.  d.  God  forbid  we  should  henceforth 
be  so  profane  !  We  must  now  for  ever  have  done  with  that 
impious,  unlawful  way  of  living.  What !  after  this,  that 
we  have  so  fully  understood  the  state  of  our  case,  that  we 
should  be  so  assuming  as  ever  again  tooflerat  such  a  thing 
as  living  to  ourselves,  to  make  ourselves  deities  to  our- 
selves ;  or  to  live  otherwise  than  imto  him  who  died  for 
us,  and  rose  again  !  '2  Cor.  v.  14-,  15.  This  is  high  and 
great,  and  may  seem  strict  and  severe.  What !  to  have  the 
whole  stream  of  all  the  actions  and  aims,  the  strength  and 
vigour  of  our  lives,  to  be  carried  in  one  entire, undivided 
current  unio  him,  and  (as  it  must  be  understood.  Gal.  ii. 
19.)  to  God  in  him,  so  as  never  more  to  live  to  ourselves, 
a  divided,  separate  lifeapartfromhim,or  wherem  we  shall 
not  finally  and  more  principally  design  for  him !  How  high 
is  his  claim,  but  how  equal  and  grateful  to  a  right  mind  : 
Wilh  what  aplenitude  of  consent  is  every  divine  command 
(taking  this  into  the  account)  esteemed  to  be  right  in  all 
things  !  So  as  that  what.soever  is  opposite,  is  hated  as  a  false 
way,  P.sal.  cxix.  1'2H.  And  as  the  precept  carries  its  own 
visible  reason,  the  keeping  of  it  carries  its  own  reward  in 
itself,  Psal.  xix.  11.  And  is  it  too  mucn  for  him  who 
bears  these  keys,  and  obtained  them  on  such  terms,  and 
for  such  ends,  to  be  thus  alTected  towards  him  1 

We  are  required,  without  exception,  without  limitation 
or  reserve,  whatsoever  we  do,  whether  in  word  or  work,  to 
do  all  in  the  name  of  our  Lord  Jesus  Christ,  Col.  iii.  17. 

Inquire  we.  Do  our  hearts  repine  at  this  law  1  Do  not 
wel  Dolh  not  this  world  owe  so  much  to  him  ■?  Why 
are  we  allowed  a  place  and  a  time  here  1  Why  is  not 
this  world  a  flaming  theatre  1  Is  it  not  fit  every  one  should 
know  under  whose  government  they  live;  by  whose  bene- 
ficence, under  whose  protection,  and  in  whose  name  they 
may  act  so  or  so,  and  by  whose  authority  ;  either  obliging, 
or  not  restraining  them,  requiring,  or  licensing  them  lodo 
this  or  that  1  Doth  this  world  owe  less  to  him,  that  bears 
these  keys,  than  Egypt  did  to  Joseph,  when  thus  the  royal 
word  went  forth  in  reference  to  him,  "  I  am  Pharaoh,  and 
without  thee  shall  no  man  lift  up  his  hand  or' foot  in  all 
the  land  of  Egypt  1"  How  pleasant  should  it  be  to  our 
souls,  often  to  remember  and  think  on  that  name  of  his 
which  we  bear,  (Isa.  xxvi.  8.  Mai.  iii.  16.)  and  draw  in  as 
vital  breath,  the  '  sweet  odours  of  it.  Cant.  i.  3.  How  glo- 
rious a  thing  should  we  count  it,  because  he  is  the  Lord 
our  God,  to  walk  in  his  name  forever  and  ever,  as  all  peo- 
ple will  walk  every  one  in  the  name  of  their  god,  Mic.  iv. 
5.  And  then  we  shall  account  it  no  hard  law,  whatever 
we  do,  to  do  all  in  the  name  of  our  Lord  Jesus,  giving 
(hanks  to  God  the  Father  by  him,  and  for  him;  blessing 
God  every  day,  that  we  are  put  by  him  under  the  mild 
and  merciful  government  of  a  Redeemer.  Then  we  shall 
rejoicingly  avow,  as  the  apostle  doth,  (1  Cor.  ix.  21.)  that 
we  are  not  without  law  to  God,  but  under  law  to  Christ. 

Whereupon,  when  you  find  your  special  relation  is  thus 
settled  and  fixed  unto  the  great  Lord  both  of  this  present 
visible  world,  and  of  hades,  or  the  invisible  woild,  also  by 
your  solemn  covenant  with  him,  and  evidenced  by  the 
continued  correspondency  of  your  heart  and  life,  your  dis- 
positions and  actions,  thereunto, 

7.  Do  not  regret  or  dread  to  pass  out  of  the  one  world 
into  the  other  at  his  call,  and  under  his  conduct,  though 
through  the  dark  pa.ssage  of  death  ;  remembering  the  keys 
are  in  so  great  and  so  kind  a  hand;  and  that  his  good 
pleasure  herein  is  no  more  to  be  distrusted,  than  to 
be  disputed  or  withstood.  Let  it  be  enough  to  you, 
that  what  you  cannot  see  yourself,  he  sees  for  you. 
You  have  iil't  desired  your  ways,  your  motions,  your 
removals  from  place  to  place,  might"  be  directed  by  him 
in  the  world.  Have  you  never  said.  If  thou  go  not 
with  me,  carry  me  not  hence  ?  How  safely  and  fear- 
lessly may  you  follow  him  blindfold  or  in  the  dark  any 
whither;  not  only  from  place  to  place  in  this  world,  but 
from  world  to  world  ;  how  lightsome  soever  the  one,  and 
gloomy  and  dark  the  other  may  seem  to  you.  Darkness 
I  Psal.  xlv.  6-11.    John  XX.  a. 


OVER  THE  INVISIBLE  WORLD. 


319 


and  light  are  to  him  alike.  To  him,  hades  is  no  Iwdes,  nor 
is  the  dark  way  that  leads  into  it  to  him  an  untrodden  path. 
Shrink  not  at  the  thoughts  of  this  iranslalion,  though  it  be 
not  by  escaping  death,  but  even  through  the  jaws  of  it. 

We  commonly  excuse  our  aversion  to  die,  by  alleging 
that  nature  regrets  it.  But  we  do  not  enough  consider, 
that  in  such  a  compounded  sort  of  creature  as  we  are,  the 
word  Tuiture  must  be  ambiguous.  There  is  in  us  a  sensi- 
tive nature  that  regrets  it ;  but  taking  the  case  a.s  it  is  now 
stated,  can  we  think  it  tolerable,  that  it  should  be  regretted 
by  the  reasonable  nature  1  Unto  which,  if  we  appeal,  can 
we  suppose  it  so  untrue  to  itself,  as  not  to  assert  its  own 
superiority  1  Or  to  judge  it  fit  that  an  intelligent,  im- 
mortal spirit,  capable  of  so  great  things  in  another  world, 
should  be  content  with  a  long  abode  here,,  only  lo  keep  a 
well-figured  piece  of  flesh  from  putrefying,  or  give  it  the 
satisfaction  of  tasting  meats  and  drinks  that  are  grateful 
to  it,  for  a  few  years'?  And  if  for  a  few,  why  not  for  ma- 
ny 1  And  when  those  many  were  expired,  why  not  for  as 
many  more  1  And  the  same  reason  always  remaining, 
why  not  for  always  1  The  case  is  thus  put,  because  the 
common  meaning  of  this  allegation,  that  nature  regrets  or 
abhors  this  dissolution,  is  not  that  they  are  concerned  for 
their  souls  how  it  may  fare  with  them  in  another  world, 
which  the  most  little  mind  or  trouble  themselves  about ; 
but  that  they  are  lo  have  what  is  grateful  to  them  in  this 
■world.  And  was  this  the  end  a  reasonable  .'.pirit  was  made 
for,  when,  without  reason,  sense  were  alike  capable  of  the 
same  sort  of  gratifications  1  What  law,  what  equity,  what 
rule  of  decency,  can  oblige  the  soul  of  a  man,  capable  of 
the  society  and  enjoyment  of  angels,  lo  this  piece  of  self- 
denial,  for  the  sake  of  his  incomparably  baser  body  ^  or 
can  make  it  fit  that  the  nobler  and  more  excellent  nature 
should  be  eternally  sub.servient  lo  the  meaner  and  more 
ignoble  ■?  Especially,  considering  thai  if,  according  lo  the 
ease  supposed,  the  two  last  foregoing  directions  be  com- 
plied with,  there  is  a  sort  of  divine  nature  superadded  to 
the  whole  human  nature,  that  cannot  but  prompt  the  soul 
ennobled  by  il,  lo  aspire  to  suitable,  even  lo  the  highest, 
operations  and  enjoyments  whereof  il  is  capable,  and  which 
are  nol  allainable  in  this  present  bodily  state. 

And  if  there  were  still  a  dispute  between  nature  and 
nature,  'lis  enough  that  the  great  Lord  of  Aarfcs,  and  of  this 
present  sensible  world  too,  will  determine  il.  In  a  far 
lower  instance,  when  the  general  of  an  army  commands 
it  upon  an  entei'prise,  wherein  life  is  lo  be  hazarded,  il 
would  be  an  ill  excuse  of  a  cowardly  beginning,  to  say, 
their  nature  regrets  and  dreads  the  adventure.  The  thing 
is  necessary.  Against  what  is  so  unavoidable  as  death, 
that  is  an  abject  mind  that  reluctales.' 

Come,  then,  let  us  imbolden  ourselves  ;  and,  when  he 
brings  the  key,  dare  lo  die.  Il  is  to  obey  and  enjoy  him, 
who  is  our  life  and  our  all.  Say  we  cheerfully  each  of 
us.  Lord  Jesus,  receive  my  spirit ;  into  thy  hands  I  com- 
mit il,  who  hast  redeemed  it. 

8.  Let  us  quietly  submit  to  Divine  disposal,  when  our 
dear  friends  and  relatives  are  by  death  taken  away  from 
us.  For  consider  into  what  hands  this  affair  is  put,  of  or- 
dering every  one's  decease,  and  removal  out  of  this  into 
the  other  world,  and  who  hath  these  keys.  'Tis  such  a 
one,  whose  right,  if  we  use  our  thoughts,  we  will  not  allow 
ourselves  to  dispute ;  orlo  cen.sure  his  administration.  His 
original  right,  is  that  of  a  Creator  and  a  God.  "  For  all 
things  were  created  for  him,  and  by  him,"  Col.  i.  16. 
"  And  without  him  was  nothing  made  that  was  made," 
John  i.  3.  "  The  first  and  the  last"  to  all  things.  Rev.  i,  17. 
His  supervening  right  was  that  of  a  Redeemer,  as  hath 
been  already  noted  from  this  context,  and  as  such  he  had 
it  by  acquisition,  dying  to  obtain  il,  and  overcoming  death  ! 
"  I  am  he  that  livelh  and  was  dead."  And  then,  as  he 
elsewhere  declares,  by  constitution,  "  All  power  is  given 
me  both  in  heaven  and  on  earth,"  Mall,  xxviii.  18.  The 
word  {i^saia)  imports  rightful  potner.  And  who  are  we,  or 
any  relatives  of  ours,  whom  all  the  power  of  heaven  and 
earlh  hath  no  right  to  touch  1  What  exempt  jurisdiction 
can  we  pretend  ourselves  lo  belong  unto  1 

Or  will  we  adventure  lo  say,  nol  denying  his  right,  He 
did  not  use  it  well  in  this  case  ?  Who  is  more  filly  quali- 
fied to  judge,  than  he  that  hath  these  keys  ?    And  lei  this 

a  Mwer  e3(  quicuntiue  non  vult,  Mundo  secumtnoriento,  niori.  Sen.  Tr- 


matter  be  yet  more  thoroughly  discussed.  What  is  il  that 
we  find  fault  with  in  the  removal  of  this  or  thai  person, 
that  was  near  and  delightful  lo  usl  Is  it  that  he  was  lo 
die  at  all  ^  Or  that  he  died  so  soon  t  If  we  say  the  for- 
mer; do  we  blame  the  constitution  appointing  all  men 
once  lo  die,  by  which  this  world  is  made  a  portal  lo  ano- 
ther, for  all  men,  and  whence  il  was  necessary  none  should 
stay  long  in  ihis,  but  only  pass  through,  into  ihat  world 
wherein  every  one  is  lo  have  his  everlasting  abode  1  Or 
is  it  that,  when  we  think  it  not  unfit  this  should  be  the  ge- 
neral and  common  course,  there  should  yet  have  been  a 
particular  dispensation  for  this  friend  or  relation  of  mine  t 

Let  the  former  be  supposed  the  thing  we  quarrel  at,  and 
consider  the  intolerable  consequences  of  the  matter's  being 
otherwise,  £is  the  case  is  with  this  apostate  sinful  world. 
Such  as  upon  second,  belter  weighed  thoughts,  we  would 
abhor  lo  admit  into  our  minds,  even  as  the  matter  of  a 
wish.  What !  would  we  wish  lo  mankind  a  sinning  im- 
mortality on  this  earlh,  before  which  a  wise  heathen  '■pro- 
fessed lo  prefer  one  day  virtuously  spent  t  Would  we  wish 
this  world  lo  be  the  everlasting  stage  of  indignities  and 
affronts  to  him  that  made  ill  Would  we  wish  there  should 
never  be  a  judgment-day,  and  that  all  the  wise  and  righte- 
ous counsels  of  heaven  should  be  Iransversed  and  over- 
turned, only  lo  comport  with  our  terrene  and  sensual  incli- 
nations 1  Is  this  our  dutifulness  and  loyal  affection  to  our 
blessed  Lord,  the  Author  of  our  beings,  and  the  God  of  our 
lives,  whose  rights  and  honours  should  be  infinitely  dear- 
er to  us  than  ourselves  i.  Is  il  our  kindness  to  ourselves, 
and  all  others  of  our  kind  and  order,  that  are  all  naturally 
capable,  and  many,  by  gracious  vouchsafemenl,  fitly  qua- 
lified, lo  enjoy  a  perfect  felicity  in  another  world,  that  we 
would  have  altogether  confined  for  ever  to  this  region  of 
darkness,  impurity,  and  misery  ■? 

Or  if  it  displease  us,  that  our  relatives  are  not,  by  some 
special  dispensation,  excepted  from  the  common  law  of 
mortality,  we  would  surely  as  much  have  expected  an  ex- 
emption ourselves  ;  otherivise,  our  dying  away  from  them, 
would  make  the  so  much  regretted  separation,  as  well  as 
theirs  from  us.  And  what  then,  if  we  were  required  lo 
draw  up  our  petition,  lo  put  il  into  express  words,  lo  turn 
our  wish  for  ourselves,  and  all  our  relatives  and  pecu- 
liar friends,  into  a  formed,  solemn  prayer,  to  this  effecf, 
that  we  are  content  the  law  stand  in  force,  that  all '.i.e 
world  should  die,  with  only  the  exception  of  some  few 
names;  viz.  our  own,  and  of  our  kindred  and  more  in- 
ward friends  ?  What  ashamed  confounded  creatures  should 
we  be  upon  the  view  of  our  own  request  1  Would  we  not 
presently  be  for  quelling  and  suppressing  il,  and  easily 
yield  to  "be  non-suited,  without  more  ado  1  What  nretence 
can  we  have  nol  lo  think  others  as  apt  to  make  llie  same 
request  for  them  and  theirs  "!  And  if  all  the  rest  of  the 
world  shall  die,  would  we  and  our  friends  dwell  here  alone, 
or  would  we  have  this  world  be  continued  habitable  only 
on  this  private  account,  to  gratify  a  family  1  And  if  we 
and  our  friends  be  holy,  heavenly-minded  persons,  how 
unkind  were  it  to  wish  to  ourselves  and  them,  when  fit  for 
the  .society  of  angels  and  blessed  spirits  above,  a  perpetual 
abode  in  this  low  earthly  stale  !  Would  we  not  now,  upon 
riper,  second  thoughts,  rather  be  content  that  things  should 
rest  as  they  are,  and  he  that  hath  these  keys,  use  Ihem  his 
own  way. 

But  if  by  all  this  we  are  put  quite  out  of  conceit  with 
the  desire  of  a  terrestrial  immortality,  all  that  the  matter 
finally  results  into  is,  that  we  think  such  a  relative  of 
ours  died  too  soon.  We  would  nol  have  coveted  for  him 
an  eternity  on  earth,  but  only  more  lime.  And  how 
much  more  1  Or  for  what  ■?  If  we  were  lo  set  the  time, 
'lis  like  that  when  il  comes,  we  should  be  as  averse  to  a  se- 
paration, if  coexistent,  then,  as  now  ;  and  so  we  revolve 
into  the  exploded  desire  of  a  terrestrial  immorlalily  back 
again  at  last.  If  we  were  to  assign  the  reason  of  our  de- 
sire, that  would  seem,  as  in  the  present  ca.^e,  a  plaasible 
one  lo  some,  which  is  mentioned  by  Plutarch  in  his  con- 
solation 10  Apollonius  for  the  loss  of  his  son,  concerning 
another  such  case,  (as  he  instances  in  many,)  of  one  Ely- 
sius,  an  Italian,  whose  loss  of  his  son  Euthynousw'as  much 
aggravated  by  this,  that  he  was  a  great  heir.  But  what 
was  said  to  that,  there,  and  what  is  further  to  be  said  to 
b  Cicero. 


320 


THE  REDEEMER'S  DOMINION 


any  thing  of  that  kind,  I  shall  reserve  to  a  more  proper 
place. 

It  is  a  more  weighty  allegation,  and  of  more  common 
concernment,  when  a  useful  person  is  gone,  and  one  very 
capable  of  becoming  very  eminently  so.  And  this  re- 
quires deeper  consideration,  and  sundry  things  ought  to  be 
considered,  in  order  to  the  quieting  their  minds,  who  are 
apt  to  behold  such  darker  dispensations,  in  Ihe  course  of 
providence,  with  amusement,  and  disturbance  of  spirit; 
i.  e.  when  they  see  persons  of  excellent  endowments  and  ex- 
ternal advantages  beyond  the  most,  cut  off  in  their  prime, 
while  the  world  is  cumbered  with  drones  never  likely  to 
do  good,  and  pestered  with  such  as  are  like  to  prove 
plagues  to  it,  and  do  great  hurt  and  mischief  to  the  age 
wherein  they  live :  an  ancient  and  not  uncommon  scruple 
to  pious  observers  heretofore.  "  Wherefore,"  says  holy 
Job,  "  do  the  wicked  live,  become  old,  yea,  are  mighty  in 
power"!  Their  seed  is  established  in  their  sight,"  c/i.  xxi. 
7,  8.  when  his  seed  was  cut  off  before  his  eyes.  And  here 
let  us  consider, 

1.  That  this  world  is  in  apostacy  from  God  ;  and  though 
he  is  pleased  to  use  apt  means  for  its  recovery,  he  doth 
what  he  thinks  fit  herein,  of  mere  grace  and  favour,  and 
is  under  no  obligation  to  do  all  that  he  can.  His  dispen- 
sation herein  must  correspond  to,  and  bear  upon  it,  the 
impress  of  other  divine  perfections,  his  wisdom,  holi- 
ness, justice,  as  well  as  grace.  And  for  grace  itself, 
whereas  all  since  the  ajiostacy  lie  together  in  a  fearful 
gulf  of  impurity  and  misery ;  and  some,  made  more  ear- 
ly sensible  hereof  than  the  most,  do  stretch  out  a  craving 
hand,  and  cry  for  help.  If  now  a  merciful  hand  reached 
down  from  heaven  take  hold  of  them,  and  pluck  them 
sooner  out ;  is  this  disagreeable  to  the  God  of  all  grace,  to 
make  some  such  instances,  and  vouchsafe  them  an  earlier 
deliverance  ;  though  they  might,  being  longer  delayed,  be 
some  way  helpful  to  others,  that  continue  stupid  and  in- 
sensible 1 

2.  When  he  hath  done  much,  in  an  age  still  obstinately 
unreclaimable,  he  may  be  supposed  to  let  one  appear,  only 
with  a  promising  aspect,  and  in  just  displeasure  presently 
withdraw  him,  that  they  may  understand  they  have  forfeit- 
ed such  a  blessing,  to  this  or  that  coimtry,  as  such  a  one 
might  have  proved. 

3.  This  may  awaken  some,  the  more  to  prize  and  im- 
prove the  encouragements  they  may  have  from  such  as 
remain,  or  shall  spring  up  in  their  stead,  who  are  gone, 
and  toble.ssGod  that  the  weight  of  his  interest,  and  of  the 
cause  of  religion,  doth  not  hang  and  depend  upon  the  slen- 
der thread  of  this  man's  life.  "  The  God  of  the  spirits  of 
all  flesh"  can  raise  up  instruments  as  he  pleases;  and  will, 
to  serve  his  own  purposes,  though  not  ours. 

4.  He  will  have  it  known,  that  though  he  uses  instru- 
ments, he  needs  them  not.  "Tis  a  piece  of  divine  royalty 
and  magnificence,  that  when  he  hath  prepared  and  polished 
such  a  utensil,  so  as  to  be  capable  of  great  service,  he  can 
lay  it  by  without  loss. 

5.  They  that  are  most  qualified  to  be  of  greate.st  use  in 
this  world,  are  thereby  also  the  more  capable  of  blessed- 
ness in  the  other.  'Tis  owing  to  his  most  munificent  boun- 
ty, that  he  may  vouchsafe  to  reward  sincere  intentions,  a-s 
highly  as  great  services.  He  took  David's  having  it  in  his 
heart  to  build  him  a  house,  as  kindly  as  Solomon's  build- 
ing him  one :  and  as  much  magnifies  himself  in  testifying 
his  acceptance  of  such  as  he  discharges  from  his  service 
here,  at  the  third  hour,  as  of  them  whom  he  engages  not 
in  it  till  the  eleventh. 

6.  Of  their  early  piety  he  makes  great  present  use  in 
this  world,  testifying  his  acceptance  of  their  works,  gene- 
rally in  his  word,  and  particularly  by  the  reputation  he 
procures  to  them  in  the  minds  and  consciences  of  such  as 
were  best  able  to  judge,  and  even  of  all  that  knew  them, 
which  may  be  truly  accounted  a  divine  testimony  ;  both  in 
respect  of  the  object,  which  hath  on  it  a  divine  impress, 
ana  speaks  a  self-recommending  power  of  true  goodness, 
which  is  the  image  of  God,  and  in  respect  of  the  subject, 
shows  the  dominion  God  hath  over  minds  ;  engaging  not 
only  good  men  to  behold  with  complacency  such  pleasant, 
blooming  goodness,  correspondent  to  their  own,  but  even 


bad  men  to  approve  in  these  others  what  they  entertain 
not  in  themselves.  "  The  "  same  things  are  accepted  with 
God,  and  approved  of  men,"  Rom.  xiv.  18.  "  Thus  being 
dead,  they,  as  Abel,  yet  speak." 

7.  And  it  is  a  brighter  and  more  unsullied  testimony, 
which  is  left  in  the  minds  of  men,  concerning  such  very 
hopeful  persons  as  die  in  their  youth.  They  never  were 
otherwise  known,  or  can  be  remembered,  than  as  excel- 
lent young  persons.  This  is  the  only  idea  which  remains 
of  them.  Had  they  lived  longer,  to  the  usual  age  of  man, 
the  remembrance  of  what  they  were  in  youth  would  have 
been  in  a  great  degree  effaced  and  worn  out  by  laUer  things; 
perhaps  blackened,  not  by  what  were  less  commendable, 
hut  more  ungrateful  to  the  greater  part,  especially  if  they 
lived  to  come  into  public  stations.  Their  just  zeal  and 
contestations  against  the  wickedness  of  the  age,  might  dis- 
oblige many,  and  create  them  enemies,  who  would  make 
it  their  business  to  blast  them,  and  cast  upon  their  name 
and  memory  all  the  reproach  they  could  invent.  Where- 
as the  lustre  of  that  virtue  and  pieiy  which  had  provoked 
nobody,  appears  only  with  an  amiable  look,  and  leaves  be- 
hind nothing  of  such  a  person  but  a  fair,  unblemished,  al- 
luring, and  instructive  example;  which  they  that  observed 
them  might,  witli  less  prejudiced  minds,  compare  with  the 
useless,  vicious  lives  of  many  that  they  see  to  have  filled 
up  a  room  in  the  world,  unto  extreme  old  age,  either  to  no 
purpose,  or  to  very  bad.  And  how  vast  is  the  difference 
in  respect  of  usefulness  to  the  world,  between  a  pious 
young  gentleman  dying  in  his  j'oulh,  that  lived  long  in  a 
little  time,  untainted  by  youthful  lusts  and  vanities,  and 
victorious  over  them,  and  an  accursed  sinner  of  a  hundred 
years  old  :  (Isa.  Ixv.  20.)  one  that  was  an  infant  of  days, 
and  though  a  hundred  years  old,  yet  still  a  child,  that  had 
not  filled  up  his  days  with  any  thing  of  real  value  or  pro- 
fit to  himself  or  others,  (as  some  very  judicious  expositors 
understand''  that  text,)  that,  as  he  aptly  speaks,  had  no- 
thing besides  gray  hairs,  and  wrinkks,  to  make  him  be  thought 
a  limg  liver ;  but  who  might  truly  be  said  not  to  have 
lived  long,  but  only  to  have  bcc7i  long,  in  the  world.  How 
sweet  and  fragrant  a  memory  doth  the  one,  how  rotten  and 
stinking  a  name  doth  the  other,  leave  behind  him  to  survi- 
vors ! 

Therefore  such  very  valuable  young  persons  as  are  taken 
hence  in  the  flower  of  their  age,  are  not  to  be  thought,  upon 
that  account,  of  usefulness  to  this  world,  to  have  lived  in  it 
that  shorter  time  in  vain. 

They  leave  behind  them  that  testimony  which  will  turn 
to  account,  both  for  the  glory  of  God's  grace,  which  he 
hath  exemplified  in  them,  and  which  may  be  improved  to 
the  good  of  many  who  shall  have  seen  that  a  holy  life, 
amidst  the  temptations  that  a  youthful  age  is  exposed  to,  is 
no  impracticable  thing;  and  that  Em  early  death  is  as  pos- 
sible al.so  to  themselves. 

But  besides  their  no  little  usefulness  in  this  world,  which 
they  leave,  we  must  know, 

8.  That  theafiairsand  concernments  of  the  other  world, 
whither  they  go,  are  incomparably  greater  every  way,  and 
much  more  considerable.  And  to  this  most  unquestion- 
able maxim  must  be  our  last  and  final  resort,  in  the  present 
case.  All  the  perturbation  and  discomposure  of  mind 
which  we  sufl'er  upon  any  such  occasion,  arises  chiefly  from 
our  having  too  high  and  great  thoughts  of  this  world,  and 
loo  low  and  diminishing  thoughts  of  the  other ;  and  the 
evil  must  be  remedied  by  rectifying  our  apprehensions  in 
this  matter.  Because  that  other  world  is  hades,  unseen, 
and  not  within  the  verge  of  our  sense,  our  sensual  minds 
are  prone  to  make  of  it  a  very  little  thing,  and  even  next 
to  nothing,  as  too  many  will  have  it  to  be  quite  nothing  at 
all.  Wo  are  concerned,  in  duty  to  our  blessed  Redeemer 
and  Lord,  and  for  his  just  honour,  to  magnify  this  his 
prefecture,  and  render  it  as  great  to  ourselves  as  the  mat- 
ter rc(inires,  and  as  our  very  narrow  minds  can  admit: 
and  should  labour  to  correct  it  as  a  great  and  too  common 
fault,  a  veiT  gross  vulgar  error,  to  conceive  of  persons 
leaving  this  worlil  of  ours,  as  if  they  hereby  became  useless; 
and,  uiion  the  matter,  lost  out  of  the  creation  of  God.  So 
is  our  fancy  prepossessed  and  filled  with  delusive  images, 
that  throng  in  upon  it  through  our  unwary  senses,  that  we 

d  Non  est  qiuni  ntxMiquQm  propter  cano3  But  nipM,  pules  rtiu  ^xtisse.  Nor 
illc  dill  vixil,  sed  diu  I'uiu    Sen. 


OVER  THE  INVISIBLE  WORLD. 


321 


imagine  this  little  spot  of  our  earth  to  be  the  only  place 
of  business,  and  all  the  rest  of  the  creation  to  be  mere 
vacuity,  vast  empty  space,  where  there  is  nothing  to  do, 
and  nothing  to  be  enjoyed.  Not  that  these  are  formed, 
positive  thoughts,  or  a  settled  judgment,  with  good  men, 
but  they  are  floating  imaginations,  so  continually  obtruded 
upon  them,  from  (what  lies  next)  the  objects  of  sense,  that 
they  have  more  influence  to  affect  the  heart,  and  infer 
suitable,  sudden,  and  indeliberate  emotions  of  spirit,  th2in 
the  most  formed  judgment,  grounded  on  things  that  lie 
without  the  sphere  of  sense,  can  outweigh. 

And  hence  when  a  good  man  dies,  elder  or  younger, 
the  common  cry  is,  among  the  better  sort,  (for  the  other 
do  less  concern  themselves,)  "  0  what  a  loss  is  this !  Not 
to  be  repaired !  not  to  be  borne !"  Indeed  this  is  belter 
than  the  common  stupidity,  not  to  consider,  not  "to  take 
it  to  heart,  when  the  righteous  man  perisheth,  or  is  taken 
away."  And  the  law  of  our  own  nature  obliges  and 
pronipts  us  to  feel  and  regret  the  losses  which  afjlicls  us. 
But  such  resentments  ought  to  be  followed  and  qualified 
by  greater  thoughts,  arising  from  a  superior  nature,  that 
ought  presently  to  take  place  with  us,  of  the  nobler  em- 
ployments which  God  calls  such  unto,  "  of  whom  this 
world  was  not  worthy,"  Heb.  xi.  38.  And  how  highly  his 
great  and  all-comprehending  interest  is  to  be  preferred  be- 
fore our  own,  or  the  interest  "of  this  or  that  family,  country, 
or  nation,  on  earth ! 

And  at  once  both  to  enlarge  and  quiet  our  minds,  on 
such  occasions,  we  should  particularly  consider, 

I.  The  vast  amplitude  of  the  heavenly  hades,  in  com- 
parison of  our  minute  spot  of  earth,  or  of  that  dark  region, 
wheresoever  it  is,  reserved  for  the  just  punishment  of  delin- 
quents, according  to  such  intimations  as  the  Holy  Scrip- 
tures give  us  hereof;  which  being  writ  only  for  the  use  of 
us  on  earth,  cannot  be  supposed  to  intend  the  giving  us 
more  distinct  accounts  of  the  state  of  things  in  the  upper 
world,  than  were  necessary  for  us  in  this  our  present  state. 

But  it  is  no  obscure  hint  that  is  given  of  the  spacious- 
ness of  the  heavenly  regions,  when  purposely  to  represent 
the  Divine  immensity,  'tis  said  of  the  unconfined  presence 
of  the  great  God,  that  even  heaven,  and  the  heaven  of 
heavens,  cannot  contain  him,  1  Kings  viii.  27.  2  Chron. 
vi.  18.  How  vast  scope  is  given  to  our  thinking  minds, 
to  conceive  heavens  above  heavens,  encircling  one  another, 
till  we  have  quite  tired  our  faculty,  and  yet  we  know  not 
how  far  short  we  are  of  the  utmost  verge !  And  when 
our  Lord  is  said  to  have  ascended  far  above  all  heavens, 
(Eph.  iv.  10.)  whose  arithmetic  will  suffice  to  tell  how 
many  they  are's  whose  uranography  to  describe  how  far 
that  is  1 

We  need  not  impose  it  upon  ourselves  to  judge  their 
rules  infallible,  who,  being  of  no  mean  understanding,  nor 
indiligent  in  their  inquiries,  have  thought  it  not  impro- 
bable that  there  may  be  fixed  stars  within  view,  at  that 
distance  from  our  earth,  that  if  moveable  in  as  swift  motion 
as  that  of  a  bullet  shot  from  a  cannon,  would  be  fitly 
thousand  years  in  passing  from  one  to  the  other.'  Biit 
how  much  remoter  that  star  may  be  from  the  utmost  verge 
of  the  universe,  is  left  altogether  unimaginable.  I  have 
been  told  that  a  very  ingenious  artist  going  about,  in  exact 
proportions,  to  describe  the  orb  or  vortex  to  which  our 
sun  belongs,  on  as  large  a  table  as  could  be  convenient 
for  him  to  work  upon,  was  at  a  loss  to  find  a  spot  not  too 
big,  in  proportion,  for  our  earth,  and  big  enough,  where- 
upon to  place  the  point,  made  very  fine,  of  one  foot  of  his 
compa.sses. 

If  any  suspect  extravagancy  in  our  modem  computa- 
tions, let  him  take  a  riew  of  what  is  discoursed  to  this 
purpose  by  a  writer  of  most  unexceptionable  wisdom  and 
sobriety,  as  well  as  most  eminent  sanctity,  in  his  time,  f 

Now  when  the  Lord  of  this  vast  universe  beheld  upon 
this  little  spot  intelligent  creatures  in  transgression  and 
misery,  that  he  did  so  compassionately  concern  himself 
for  the  recovery  of  such  as  should,  by  apt  methods,  be  in- 

e  Computation  by  the  Hon  Francfe  Roljerts,  Esq.  Philosophical  Transactions 
for  the  months  of  March  and  April.  1694- 
f  Bolton,  in  his  Four  Last  Things,  who  speaking  of  Iieaven.  directs  us  to 

Sess  the  immeasurable  mamitude  of  it.  (as  otherwise so)  by  the  incredible 
itance  from  the  earth  to  the  stany  firmament ;  and  adds,  "If  I  should  here 
tell  you  the  several  computations  of  astronomers,  in  this  land,  the  sums  would 
eeem  to  exceed  all  possibility  ufbeUef"  And  he  annexes  in  his  martin  sundry 
computatioas  which  I  Eball  not  here  troite :  you  may  find  them  in  the  author 


duced  to  comply  with  his  merciful  design ;  and  appoint 
his  own  eternal  Son  to  be  their  Redeemer,  in  order  whereto, 
as  he  was  God  with  God,  he  must  also  become  Man 
amongmen, one  of  themselves;  and  so,  as  God-man,  for  his 
kindness  to  some,  be  constituted  universal  Lord  of  all.  Shall 
mere  pity  towards  this  world  greaten  it  above  the  other  1 

But  we  are  not  left  without  ground  to  apprehend  a  more 
immediate  reason  for  his  being,  as  Redeemer,  made  Head 
and  Lord  of  all  those  creatures  that  were  the  original 
inhabitants  of  the  invisible  world.  For  when  it  had  been 
said,  (Col.  i.  16.)  that  all  things  were  created  by  him,  not 
only  the  visible  things  on  earth,  but  the  invisible  things  in 
heaven,  here  is  a  regression  to  these  latter,  who  were  before, 
for  their  greater  dignity,  generally  first  mentioned,  and  now 
some  enumeration  givenof  them,  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers ;  and  all  things 
again  repeated,  that  these  might  appear  expressly  includ- 
ed ;  said  over  again  to  be  created  by  him,  and  for  him, 
which  was  sufficient  to  express  his  creative  right  in  them. 
'Tis  presently  subjoined,  (i'.  17.)  "And  he  is  before  all 
things,  and  by  him  all  things  consist."  All  owe  their  sta- 
bility to  him  ;  viz.  the  mentioned  thrones,  dominions,  &c. 
as  well  as  other  things.  But  how's  or  upon  what  terms'? 
That  we  might  understand  his  redemptory  right  was  not 
here  to  be  overlooked,  'tis  shortly  after  added,  "  And  hav- 
ing made  peace  by  the  blood  of  his  cross,  it  pleased  the 
Father"  (to  be  repeated  out  of  what  went  before)  "  by 
him  to  reconcile  all  things  to  himself;"  and  this  by  kirn, 
iterated ;  q.  d.  "  By  him  shedding  his  blood  on  the  cross, 
whether  they  be  things  on  earth,  or  things  in  heaven ;" 
lest  the  thrones,  dominions,  mentioned  before,  should  be 
forgot.  And  a  word  is  used  accommodable  enough  to  the 
several  purposes  before  expressed,  iin-u«ariiXXafi;,  which 
doth  not  always  suppose  enmity,  but  more  generally  sig- 
nify, upon  a  sort  of  commutation,  or  valuable  considera- 
tion, to  procure  or  conciliate,  or  make  a  thing  more  firmly 
one's  own,  or  assure  it  to  himself;  though  'tis  afterwards 
used  in  a  stricter  sense,  v.  21. 

I  have  often  considered  with  wonder  and  pleasure,  that 
whereas  God  is  called  by  that  higher  and  far  more  exten- 
sive name,  the  Father  of  spirits,  he  is  also  pleased  so  gra- 
ciously to  vouchsafe,  as  to  be  styled  the  God  of  the  spirits 
of  all  flesh ;  and  thereby  to  signify,  that  having  an  order 
of  spirits  so  meanly  lodged  that  inhabit  frail  and  mortal 
flesh,  though  he  have  a  world  of  spirits  to  converse  with 
whose  dwelling  is  not  with  flesh,  yet  he  disdains  not  a  re- 
lation to  so  mean  and  abject  spirits,  his  offspring  also,  in 
our  world.  And  that,  because  this  was  the  place  of  offend- 
ing delinquents  that  he  would  recover,  the  Redeemer 
should  sort  himself  with  them,  and,  as  they  were  partakers 
of  flesh  and  blood,  himself  likewise  take  part  of  the  same  ! 
This  was  great  and  Godlike,  and  speaks  the  largeness  and 
amplitude  of  an  all-comprehending  mind,  common  to  Fa- 
ther and  Son,  and  capable  of  so  applying  itself  to  the 
greatest  things,  as  not  to  neglect  the  least ;  and  therefore 
so  much  the  more  magnifies  God  and  our  Redeemer,  by 
how  much  the  less  considerable  we  and  our  world  are. 
But  that  hence  we  should  so  over-magnify  this  world,  as 
if  nothing  were  considerable  that  lies  without  its  compass, 
is  most  perversely  to  misconstrue  the  most  amazing  con- 
descension. 

The  Spirit  of  God  by  holy  Da-\nd,  teaches  us  to  reason 
the  quite  contrary  way ;  and  from  the  consideration  he  had 
of  the  vastness  and  splendour  of  the  upper  world,  of  the 
heavens,  the  moon  and  stars,  &c.  not  to  magnify,  but  di- 
minish, our  world  of  mankind,  and  say.  What  is  man  % 

And  let  us  further  consider, 

2.  The  inexpressible  numerousness  of  the  other  world's 
inhabitants,  with  the  excellencies  wherein  they  shine,  ana 
the  orders  they  are  ranked  into,  and  how  unlikely  is  it, 
that  holy  souls  l.hat  go  thither  should  w-ant  employment. 
Great  concourse  and  multitudes  of  people  make  places  of 
business  in  this  world,  and  must  much  more  do  so,  where 
creatures  of  the  most  spiritual  and  active  natures  must  be 

himself,  p-  21.  And  yet  besides,  as  he  fiirther  adds,  the  late  leamedesl  of  them 
place  above  the  8th  sphere,  wherein  all  those  glorious  lamps  shine  so  bright, 
three  moving  orbs  more.  Now  the  empyrean  heaven  comprehends  all  these : 
how  mcomprebensible,  then,  must  its  compass  and  greatness  necessarily  be  I 
But  he  supposes  it  possible,  the  adventure  of  mathematicians  may  he  too  auda- 


THE  REDEEMER'S  DOMINION 


supposed  to  have  their  residence.  Scripture  speaks  of 
myriads,  which  we  read,  an  innumerable  company,  o(  an- 
gels, besides  all  the  spirits  of  just  men;  (Heb.  xii.)who  are 
sometimes  said  to  be  more  than  any  one — which  we  cause- 
lessly «  render  man,  could  number,  Rev.  vii.  And  when 
we  are  told  of  many  heavens,  above  all  which  our  Lord 
Jesus  is  said  to  have  ascended,  are  all  those  heavens  only 
empty  solitudes'!  uninhabited  glorious  deserts'!  When 
we  find  how  full  of  vitality  this  base  earth  of  ours  is ;  how 
replenished  with  living  creatures,  not  only  on  the  surface, 
but  within  it ;  how  unreasonable  is  it  to  suppose  the  nobler 
parts  of  the  universe  to  be  less  peopled  with  inhabitanLs, 
of  proportionable  spirituality,  activity,  liveliness,  and  vi- 
gour to  the  several  regions,  which  the  remoter  ,they  are 
from  dull  earth,  must  be  supposed  still  the  finer,  and 
apt  to  afford  fit  and  suitable  habitations  to  such  creatures? 
■Whether  we  suppose  pure  unclothed  spirits  to  be  the  na- 
tives in  all  those  heavens,  all  comprehended  under  the  one 
name  o{  angeU,  or  whether,  as  some  think  of  all  created 
spirits,  that" they  have  all  vital  union  with  some  or  other 
vehicles,  etherial  or  celestial,  more  or  less  fine  and  pure, 
as  the  region  is  to  which  they  belong,  having  gradually 
associated  unto  them  the  spirits  of  holy  men  gone  from  us, 
which  are  said  to  be  i<rayyt\ot — angels' fellow!;  {iMke  \-i. 
36J  it  is  indifferent  to  our  purpose. 

Let  us  only  consider  them  all  as  intelligent,  spiritual 
beings,  full  of  holy  light,  life,  active  power,  and  love  to 
their  common  Lord  and  one  another.  And  can  we  ima- 
gine their  state  to  be  a  state  of  torpid  silence,  idleness,  and 
inactivity,  or  that  they  have  not  much  higher  and  nobler 
work  to  do  there,  than  they  can  have  in  such  a  world  as 
this,  or  in  such  bodies  as  here  they  lug  to  and  fro'? 

And  the  Scriptures  are  not  altogether  silent,  concerning 
the  distinct  orders  of  those  glorious  creatures  that  inhabit 
all  the  heavens  which  this  upper  hades  must  be  understood 
to  contain ;  though  it  hath  not  provided  to  gratify  any  one's 
curiosity,  so  far  as  to  give  us  particular  accounts  of  their 
differences  and  distinctions.  And  though  we  are  not  war- 
rantable to  believe  such  conjectures  concerning  them  as 
we  find  in  the  supposititious  Dionysius's  Celestial  Hierar- 
chy, or  much  less  the  idler  dreams  of  Valentinus  and  the 
Gnosticks  about  their  ,Eones,  with  divers  more  such  fic- 
tions ;  yet  we  are  not  to  neglect  what  God  hath  e.xpressly 
told  us,  viz.  That  giving  us  some  account  of  the  creation 
in  the  hades,  or  the  invisible  part  of  it,  there  are  thrones, 
dominions,  principalities,  powers,  angels,  (and  elsewhere 
arch-angels,)  authorities;  (Col.  i.  IG.  with  I  Pet.  iii.  21.) 
which  being  terms  that  import  order  and  government,  can 
scarce  allow  us  not  to  conceive,  that  of  all  those  numberless 
multitudes  of  glorious  creatures  that  replenish  and  people 
those  .spacious  regions  of  light  and  bli.ss,  there  are  none 
who  belong  not  to  some  or  other  of  those  principalities  and 
dominions. 

Whence  therefore,  nothing  is  more  obvious  than  to  con- 
ceive, that  whosoever  is  adjoined  to  them,  ascending  out 
of  our  world,  presently  hath  his  station  assigned  him,  is 
made  to  know  his  post,  and  how  is  to  he  be  employed,  in 
the  service  and  adoration  of  the  sovereign  Lord  of  all,  and 
in  paying  the  most  regular  homage  to  the  throne  of  God 
and  the  Lamb  :  it  being  still  to  be  remembered,  that  God 
is  not  worshipped  there,  or  here,  as  an  iidtw,  or  as  though 
he  needed  any  thing,  since  he  gives  to  all  breath  and  be- 
ing, and  all  things;  (Acts  xvii.)but  that  the  felicity  of  his 
most  excellent  creatures  doth  in  great  part  consist  in  act- 
ing perpetually  according  to  the  dictate  of  a  just  and  right 
mind  ;  and  tliat  therefore  tliey  take  highest  pleasure  in 
prostration,  in  casting  down  their  crowns,  in  shrinking 
even  into  nothing,  before  the  original,  eternal,  subsisicnt 
Being,  that  he  may  be  owned  as  the  All  in  all,  because 
they  follow,  herein,  a  most  satisfied  judgment,  and  express 
it  when  they  say,  "  Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honour,  and  power,  for  thou  hast  created  all 
things  and  for  thy  pleasure  they  are,  and  were  created. 
Rev.  iv.  II.  And  worthy  is  the  Lamb  that  was  slain,  to 
receive  riches,  and  wisdom,  and  strength,"  &c.  ch.  v.  \'i. 

And  they  that  rest  not  night  or  day  from  such  high  aiid 
glorious  employments,  have  they  noihing  to  do  1  Or  will 
we  say  or  think,  because  we  see  not  how  the  heavenly  po- 
tentates lesid  on  their  bright  legions,  to  present  themselves 


before  the  throne,  to  lender  their  obeisance,  or  receive 
commands  and  despatches  to  this  or  that  far  remote  dy- 
nasty ;  or  suppose  to  such  and  such  a  mighty  star,  (whereof 
there  are  so  numberless  myriads  ;  and  why  should  we 
suppose  them  not  replenished  with  glorious  inhabitants?) 
whether  they  fly  as  quick  as  thought,  with  joyful  speed, 
under  the  all-seeing  Eye,  glad  to  execute  wise  anci  just 
commands  upon  all  occasions.  But  alas !  in  all  this  we 
can  but  darken  counsel  with  words  without  knowledge. 
We  cannot  pretend  to  knowledge  in  these  things:  yet  if 
from  Scripture  intimations,  and  the  concurrent  reason  of 
things,  we  only  make  suppositions  of  what  may  be,  not 
conclusions  of  what  is ;  let  our  thoughts  ascend  as  much 
higher  as  they  can.  I  see  not  why  they  should  fall  lower 
than  all  this.  And  because  we  cannot  be  positive,  will  we 
therefore  say  or  think  there  can  be  no  such  thing,  or  noth- 
ing but  dull  inactivity,  in  those  regions  ■?  Because  that 
other  world  is  had^s,  and  we  see  nothing,  shall  we  make 
little  or  next  to  nothing  of  it  1  We  should  think  it  very- 
absurd  reasoning,  (if  we  should  use  it  in  reference  to  such 
mean  trifles  in  comparison,  and  say,)  There  is  no  such 
thing  as  pomp  and  state,  no  such  thing  as  action  or  busi- 
ness, in  the  court  of  Spain  or  France,  of  Persia  or  Japan, 
because  no  sound  from  thence  strikes  our  ear,  or  the 
beams  of  majesty  there  dazzle  not  our  eye. 

I  should  indeed  think  it  very  unreasonable  to  make  mere 
magnitude,  or  vast  extent  of  space,  filled  up  with  nothing 
but  void  air,  ether,  or  other  fine  matter,  (call  it  by  what 
name  you  will,)  alone,  or  by  itself,  a  very  considerable 
note  of  excellency  of  the  other  invisible  world,  above  this 
visible  world  of  ours.  But  I  reckon  it  much  more  unrea- 
sonable and  uninforced,  (to  .»ay  no  more,)  by  any  princi- 
ples, either  of  philosophy  or  religion,  finding  this  world  of 
ours,  a  baser  part  of  the  creations,  so  full  of  life,  and  of 
living  inhabitants,  of  one  degree  or  another  ;  to  suppose 
the  nobler  parts  of  the  universe,  still  ascending  upwards, 
generally  unpeopled,  and  desert,  when  it  is  so  conceivable 
in  itself,  and  so  aptlv  lending  to  magnify  our  Creator  and 
Redeemer,  that  all  the  upper  regions  be  fully  inhabited 
with  intelligent  creatures;  whether  mere  spirits,  unclothed 
with  any  thing  material,  or  united  with  some  other  matter, 
we  need  not  determine. 

And  whereas  Scripture  plainly  intimates,  that  the  apos- 
tate revolted  spirits  that  fell  from  God,  and  kept  not  their 
first  stations,  were  vastly  numerous;  we  have  hence  scope 
enough  for  our  thoughts  to  conceive,  that  so  spacious  re- 
gions being  replenished  with  intelligent  creatures,  always 
innocent  and  happy,  the  delinquents,  compared  with  them, 
may  be  as  despicable  for  their  paucity,  as  they  are  detest- 
able for  their  apostacy  :  and  that  the  horrid  hades,  wherein 
they  are  reserved  to  the  blackness  of  darkness  for  ever, 
may  be  no  more  in  proportion,  nay,  unexpressibly  less, 
than  some  little  rocliy  island,  appointed  as  a  place  of  pun- 
ishment for  criminals,  in  comparison  of  a  flourishing,  vast 
empire,  fully  peopled  with  industrious,  rich,  sober-minded, 
and  happv  inhabitants. 

We  might  further  consider, 

3.  The'high  perfection  they  presently  attain  to,  who  are 
removed,  though  in  their  younger  years,  out  of  this  into 
that  other  world. 

The  spirits  of  just  men  are  there  said  to  be  made  per- 
fect. "Waiving  the  Olympic  metaphor,  which  is,  at  most, 
but  the  thing  signifying ;  that  which  is  signified,  cannot  be 
less  than  the  concurrence  of  natural  and  moral  perlec- 
tion:  the  perfecting  of  all  our  faculties,  mind,  will,  and 
active  power,  and  of  all  holy  and  gracious  excellencies, 
knowledge,  wisdom,  love,  holiness.  The  apostle  makes 
the  difference  be,  as  that  of  a  child,  and  that  of  a  man,  I 
Cor.  xiii.  And  would  any  one  that  hath  a  child  he  de- 
lights in,  wish  him  to  be  a  child  always,  and  only  capable 
of  childish  things'!  Or  is  it  a  rea.sonable  imagination, 
that  by  how  much  we  are  more  capable  of  action,  we  shall 
be  the  more  useless,  and  have  the  less  to  dol 

We  may  further  lastly  add,  that  which  is  not  thr  least 
considerable, 

•I.  That  all  the  active  services  and  usefulness  we  are 
capable  of  in  this  world,  are  but  transitory,  and  lie  within 
the  compass  of  this  temporary  state  of  things,  which  mu-.l 
have  an  end.    Whereas  the  business  of  the  other  world 


OVER  THE  INVISIBLE  WORLD. 


32S 


belongs  to  our  final  and  eternal  state,  which  shall  never  be 
at  an  end.  The  most  extraordinary  qualifications  for  ser- 
vice on  earth,  must  hereafter ;  if  not  by  the  cessation  of  the 
active  powers  and  principles  themselves,  as  tongues,  pro- 
phecies, and  such  knowledge  as  is  uncommon,  and  by  pe- 
culiar vouchsafement  afforded  but  to  a  few,  for  the  help  of 
many :  these  endowments,  designed  for  the  propagation  of 
the  Christian  faith,  and  for  the  stopping  the  mouths  of 
gainsayers,  must  in  the  use  and  exercise,  at  least  by  the 
cessation  of  the  objects  and  occasions,  fail,  and  cease,  and 
vanish  away,  1  Cor.  xiii.  8.  The  iiiie  may  be  said  of 
courage  and  fortitude  to  contend  against  prevailing  wick- 
edness; skill,  ability,  with  external  advantages,  to  promote 
the  impugned  interest  of  Christ,  and  Christian  religion  ;  of 
all  these  there  will  be  no  further  use  in  that  other  world. 
They  are  all  to  be  considered  as  means  to  the  end.  But 
how  absurd  were  it  to  reckon  the  means  of  greater  import- 
ance than  the  end  itself!  The  whole  present  constitution 
of  Christ's  kingdom  on  earth,  is  but  preparatory  and  in- 
troductive  to  the  celestial  kingdom.  And  how  absurd 
were  it  to  prefer  this  temporary  kingdom  to  the  eternal 
one,  and  present  serviceableness  to  this,  to  perpetual  ser- 
vice in  the  other ! 

'Tis  true,  that  service  to  God  and  our  Redeemer  in  this 
present  state,  is  necessary  in  its  own  kind,  highly  accept- 
able to  God,  and  justly  much  valued  by  good  men.  And 
we  ought  ourselves  willingly  to  submit  to  serve  God  in  a 
meaner  capacity  in  this  world,  while  it  is  his  pleasure  we 
shall  do  so ;  especially  if  God  should  have  given  any  sig- 
nification of  his  mind,  concerning  our  abode  in  the  flesh 
some  longer  time,  as  'tis  likely  he  had  done  to  the  apostle 
Paul,  (Phil.  i.  24.)  because  he  says,  he  was  confident,  and 
did  know,  that  so  it  should  be,  (r.  25.)  we  should  be  abun- 
dantly satisfied  with  it,  as  he  was.  But  to  suppose  an 
abode  here  to  be  simply  and  universally  more  eligible,  is 
very  groimdless  and  unreasonable ;  and  were  a  like  case, 
as  if  a  person  of  very  extraordinary  abilities  and  accom- 
plishments, because  he  was  useful  in  some  obscure  coun- 
try village,  is  to  be  looked  upon  as  lost,  because  his  prince, 
being  informed  of  his  great  worth,  calls  him  up  to  his 
court,  and  finding  him  every  way  fit,  employs  him  in  the 
greatest  affairs  of  state  ! 

To  sum  up  this  matter,  whereas  the  means  are  always, 
according  to  usual  estimate,  wont  to  derive  their  value 
from  their  end ;  time,  from  eternity ;  this  judgment  of  the 
case,  that  usefulness  in  this  present  state  is  of  greater  con- 
sequence and  more  important  than  the  affairs  of  the  other 
world,  breaks  all  measures,  overturns  the  whole  frame,  and 
inverts  the  order  of  things ;  makes  the  means  more  valu- 
able than  the  end;  time  more  considerable  than  eternity; 
and  the  concernments  of  a  state  that  will  soon  be  over, 
greater  than  those  of 'our  fixed,  permanent,  everlasting 
state,  that  will  never  be  over. 

If  we  would  allow  ourselves  the  liberty  of  reasoning, 
according  to  the  measure  and  compass  of  our  narrow 
minds,  biassed  and  contracted  by  private  interest  and  in- 
clination, we  should  have  the  like  plausible  things  to  think, 
concerning  such  of  ours  as  die  in  infancy,  and  that  when 
they  have  but  newly  looked  into  this  world,  are  presently 
again  caught  out  of  it ;  that  if  they  had  lived,  what  might 
they  have  come  to  !  How  pleasant  and  diverting  might 
their  childhood  have  been !  How  hopeful  their  youth  ! 
How  useful  their  riper  age!  But  these  are  commonly 
thoughts  little  wi.ser  than  theirs,  and  proceed  from  gene- 
ral infidelity,  or  misbelief,  that  whatsoever  is  not  within 
the  compass  of  this  little,  sorry  world,  is  all  emptiness  and 
nullity !  Or  if  such  be  pious  and  more  considering,  'tis 
too  plain  they  do  not,  however,  consider  enough,"  how 
great  a  part  of  it  is  of  Divine  magnificence,  to  take  a  rea- 
sonable immortal  spirit  from  animating  a  piece  of  well- 
figured  clay,  and  presently  adjoin  it  to  the  general  assem- 
bly above !  How  glorious  a  change  is  made  upon  their 
child  in  a.  moment !  How  much  greater  a  thing  it  is  to 
be  adoring  God  above,  in  the  society  of  angels,  than  to  be 
dandled  on  their  knee,  or  enjoy  the  best  provisions  they 
can  make  for  them  on  earth  !  That  they  have  a  part  to 
act  upon  an  eternal  stage !  and  though  they  are  but  lately 
come  into  being,  are  never  to  go  out  of  being  more,  but  to 
be  everlasting  monuments  and  instruments  of  the  glory 
of  their  great  Crea'or  and  Lord ! 


Nor,  perhaps,  is  it  considered  so  deeply  as  it  ought,  that 
it  hath  seemed  meet  to  the  Supreme  Wisdom,  upon  a  most 
important  reason,  in  the  case  of  lengthening  or  shortening 
the  lives  of  men,  not  ordinarily,  or  otherwise  than  upon  a 
great  occasion,  to  interrupt  the  tendencies  of  natural 
causes.  But  let  nature  run  its  course :  for  otherwise, 
very  frequent  innovations  upon  nature  would  make  mira- 
cles cheap  and  common,  and  consequently  useless  to  their 
proper,  great  ends,  which  may  be  of  greater  significancy 
in  the  course  of  God's  government  over  the  world,  than 
some  addition  to  this  or  that  life  can  be  worth.  And  there- 
fore should  this  consideration  repress  our  wonderment, 
why  God  doth  not,  when  he  so  easily  can,  by  one  touch 
upon  this  or  that  second  cause,  prevent  or  ease  the  grievous 
pains  which  they  often  suffer  that  love  him,  and  whom  he. 
loves.  He  reckons  it  fitter,  and  they  will  in  due  time  reckon 
so  too  themselves,  when  the  wise  methods  of  his  govern- 
ment come  to  be  unfolded  and  understood,  that  we  should 
any  of  us  bear  what  is  ungrateful  to  us,  in  point  of  pain, 
loss  of  friends,  or  other  unpleasing  events  of  Providence, 
than  that  he  should  make  frequent  and  less  necessary 
breaches  upon  the  common  order  and  course  of  government 
which  he  hath  established  over  a  delinquent,  sinful  world. 

Whereupon  it  is  a  great  piece  of  wisdom  and  dutiful- 
ness  towards  our  great  Lord,  not  to  pray  absolutely,  pe- 
remptorily, or  otherwise  than  with  great  submission  and 
deference  to  his  wise  and  holy  pleasure,  for  our  own  or 
our  friends'  lives,  ease,  outward  prosperity,  or  any  exter- 
nal or  temporary  good  thing.  For  things  that  concern  our 
spiritual  and  eternal  welfare,  his  good  and  acceptable  will 
is  more  expressly  declared,  and  made  known  already  and 
before-hand. 

But  as  to  the  particular  case  of  the  usefulness  of  any 
friend  or  relative  of  ours  in  this  or  the  other  state,  the 
matter  must  be  finally  left  to  the  arbilrement  and  disposal 
of  him  who  hath  the  keys  of  hades  and  of  death.  And 
when  by  his  turn  of  them  he  hath  decided  the  matter,  we 
then  know  what  his  mind  and  judgment  are,  which  it  is 
no  more  fit  for  us  to  censure,  than  possible  to  disannul. 
Whatever  great  purposes  we  might  think  one  cut  off  in 
the  flower  of  his  age  capable  of  serving  in  this  world,  we 
may  be  sure  he  judged  him  capable  of  serving  greater  in 
the  other. 

And  now  by  this  time  I  believe  you  will  expect  to  have 
somewhat  a  more  particular  account  of  this  excellent 
young  gentleman,  whose  earlydecease  hath  occasioned  my 
discoursing  so  largely  on  this  subject ;  not  more  largely 
than  the  importance,  but  much  less  accurately  than  the 
dignity,  of  it  did  challenge. 

He  was  the  eldest  son  of  Sir  Charles  Hoghton,  of  Hogh- 
ton-Tower,  in  the  county  of  Lancaster,  Baronet,  and  of 
the  Lady  Mary,  daughter  of  the  late  Lord  Viscount  Mas- 
sarine,  his  very  pious  consort ;  a  family  of  eminent  note 
in  that  northern  part  of  the  kingdom,  for  its  antiquity,  opu- 
lency,  and  interest  in  the  country  where  it  is  seated  ;  and 
which  hath  intermarried  with  some  or  other  of  the  nobili- 
ty, one  generation  after  another  ;  but  hath  been  most  of  all 
considerable  and  illustrious,  as  having  been  itself,  long, 
the  immemorial,  known  seat  of  religion,  sobriety,  and  good 
order,  from  father  to  son ;  giving  example,  countenance, 
and  patronage,  to  these  praiseworthy  things  to  the  country 
round  about ;  and  wherein,  hitherto,  through  the  singular 
favour  and  blessing  of  Heaven,  there  hath  not  been  that 
visible  degeneracy  that  might  be  so  plainly  observed,  and 
sadly  deplored,  in  divers  great  families.  As  if  it  were 
an  exemption  from  what  was  so  anciently  remarked  by  the 
poet,  ^Etus  pdrcnium,  pejor  avis,  cf-c.  But,  on  the  contrary, 
such  as  have  succeeded,  have,  by  a  laudable  ambition  and 
emulation,  as  it  were,  striven  to  outshine  such  as  have 
gone  before  them,  in  piety  and  virtue. 

In  this  bright  and  lucid  tract  and  line,  was  this  most 
hopeful  young  gentleman,  now  arrived  to  the  age  wherein 
we  use  to  write  man,  beginning  to  stand  up  in  view,  and 
to  draw  the  eyes  and  raise  the  hopes  of  observers  and  well- 
wishers,  as  not  likely  to  come  short  of  any  of  his  worthy 
ancestors  and  predecessors.  But  Heaven  had  its  eye  upon 
him  too,  and  both  made  and  judged  him  meet  for  an  earlier 
translation,  to  a  more  eminent  station  there. 

He  was  from  his  childhood  observed  to  be  above  the 


334 


THE  REDEEMER'S  DOMINION 


common  rate,  docile,  of  quick  apprehension,  solid  judg- 
ment, and  retentive  memory,  and  betimes  a  lover  of  boots 
and  learning. 

For  religion,  his  knowledge  of  the  principles  of  it  con- 
tinually grew,  as  his  capacity  did  more  and  more  admit, 
imder  the  eye  and  endeavours  of  his  parents,  and  such 
other  instructors  as  they  took  care  he  should  never  want. 
But  his  savour  and  relish  thereof,  and  the  impression  made 
thereby  upon  his  soul,  was  so  deep,  and  so  early,  as  to  be 
apparently  owing  to  a  higher  cause,  the  gracious  opera- 
lion  of  the  Holy  Spirit,  and  a  singular  blessing  thereby, 
upon  his  pious  education.  And  in  this  way,  it  could  not 
be  easy,  to  such  as  were  his  most  diligent  and  constant 
observers,  to  conclude  or  conjecture  when  God  first  began 
to  deal  with  his  spirit. 

Above  ten  years  ago,  I  had  opportunity,  for  a  few  days, 
to  have  some  converse  with  him  in  his  father's  house ; 
and  as  I  could  then  perceive  his  spirit  was  much  tinctured 
with  religion  ;  so  I  received  information,  that  for  a  con- 
siderable time  before,  there  constantly  appeared  to  him 
such  specimiiia  of  serious  piety,  as  were  very  comfortable 
to  his  parents,  and  might  be  instructive  to  others  that  took 
notice  of  them. 

In  the  course  of  divers  following  years,  he  greatly 
improved,  under  domestic  and  private  instruction,  both 
in  grammar-learning  and  academical  studies,  for  which 
he  wanted  not  apt  helps.  When  there  was  great  reason  to 
hope  he  was  .so  well  established  in  religion  and  virtue  as 
neither  to  be  shocked  by  the  importunate  temptations  of  a 
sceptical  vicious  age  in  the  general,  or  betrayed  by  the 
facility  of  his  own  youthful  age,  his  prudent,  worthy 
father  judged  it  requisite,  and  not  unsafe,  to  adventure 
him  into  a  place  of  more  hazard,  but  greater  advantage  for 
his  accomplishment  in  that  sort  of  culture  and  polishing 
that  might,  in  dtte  time,  render  him  both  in  reality,  and 
with  better  reputation,  serviceable  in  a  public  station  ;  i.  c. 
where  he  might  gain  such  knowledge  of  the  world,  of  men, 
and  of  the  laws  of  his  country,  as  was  proper  for  his  rank, 
and  one  that  was  to  make  such  a  figure  in  the  nation,  as 
it  was  to  be  hoped  he  might :  and  upon  that  account,  not 
yet  a  year  ago,  brought  him  up  to  London,  entered  him  in 
the  Temple,  took  for  him  convenient  lodging  there,  and 
iel\  him  settled  unto  mutual  satisfaction. 

He  was  little  diverted  by  the  noise,  novelties,  or  the 
gayeties  of  the  town,  but  soon  betook  himself  to  a  course 
of  close  study ;  discontinued  not  his  converse  with  God, 
and  thereby  learned,  and  was  enabled,  to  converse  with 
men  warily  and  with  caution  so  as  he  might  be  continu- 
ally improving  and  gaining  good,  without  doing  or  re- 
ceiving hurt. 

The  substance  of  the  following  account  I  received  from 
a  pious  intelligent  young  man,  who  several  years  attended 
him  before  his  coming  to  town,  and  afterwards,  to  the 
finishing  of  his  course. 

"  Mr.  Hoghton's  early  seriousness,  increased  with  his 
years.  His  deportment  was  grave,  composed,  without  any 
appearance  ot  pride,  which  he  carefully  avoided.  His 
diligence  in  .study  was  unusual,  and  his  proficiency  very 
great ;  neither  was  this  less  an  effect  of  his  conscientious- 
ness in  the  improvement  of  his  time,  than  of  his  desire 
after  knowledge. 

"  As  to  his  demeanour  and  performance  of  duties  to- 
wards his  several  relations,  his  self-denial,  his  sedateness 
of  mind,  his  fear  of  sin,  his  tenderness  of  conscience,  love 
of  the  best  things,  and  unconcernedness  about  things  of  an 
inferior  nature,  so  far  as  hath  fallen  under  my  observation, 
in  near  six  years'  time,  I  believe  few,  if  any,  of  his  years, 
did  exceed  hiin. 

"  In  his  sickness  he  was  very  patient,  submissively  un- 
dergoing those  heavy  strokes  it  pleased  God  to  lay  upon 
him. 

"  Upon  his  apprehension  of  death,  he  seemed  very  little 
discouraged,  but  quietly  resigned  himself  into  the  hands 
of  the  all-wise  Disposer  of  all  things. 

"  Some  time  before  his  sickness,  and  in  the  time  of  it, 
he  .said,  alTlictions  were  very  proper  for  God's  children; 
and  those  that  were  never  alflicted,  had  reason  to  question 
the  truth  of  their  grace,  and  God's  love  to  them ;  quoting 
that  scripture,  '  If  ye  are  without  chastening,  then  are  ye 
bastards  and  not  sons.' 


"  He  often  repeated  those  (vords,  in  the  beginning  of  his 
illness:  'It  is  a  hard  thing  to  make  our  calling  and  our 
election  sure  ' — '  I  desire  to  glorify  God.' 

"  When  he  understood,  from  some  expressions  of  his 
physician,  how  dangerous  his  distemper  was,  he  said  he 
knew  very  well  the  meaning  of  his  physician's  words  ;  but 
that  however  it  proved,  he  hoped  he  was  safe. 

"  He  was  so  strict  in  the  observation  of  the  Lord's  day, 
that  if  he  happened  to  lie  longer  than  ordinar)-  in  the 
morning,  he  would  continue  the  later  in  duties  in  the 
evening ;  saying,  we  ought  not  to  make  that  day  shorter 
than  other  days, 

"  Though  he  was  very  intent  on  his  .studies,  yet  on  Sa- 
turdays he  always  broke  them  off  at  noon,  and  spent  the 
afternoon  in  reading  divinity,  and  preparing  himself  for 
the  Lord's  day. 

"  He  was  always  constant  in  his  secret  duties,  and  suf- 
fered nothing  to  hinder  him  from  the  performing  of  them. 

"  Before  he  expired,  he  spoke  with  great  assurance  of 
his  future  happiness,  and  hopes  of  meeting  his  relations  in 
glory."     Thus  far  goes  that  account. 

His  sickness  was  short.  When,  hearing  of  it,  I  went  to 
visit  him,  I  was  met  in  an  anti-chamber,  by  his  ingenious, 
dear  brother,  to  whom  it  is  no  reproach  to  be  second  to 
him,  and  who,  it  is  to  be  hoped,  will  be  at  least  truly  so : 
making  him,  though  a  fair  example,  yet  not  a  standard; 
who  hath  for  divers  years  been  mo.st  intimately  conjimct 
and  conversant  with  him,  known  his  way,  his  spirit,  his 
manner  of  life,  his  purity  ;  and  may  be  led  on  and  excited 
thereby,  wherein  he  hath  ob.served  him  to  excel  others,  to 
endeavour  not  to  come  short,  but  if  it  were  possible,  to  ex- 
cel him  ;  remembering,  he  is  to  be  the  next  solace  of  his 
parents,  hope  of  his  family,  and  resort  of  his  country,  if 
God  shall  vouchsafe  to  continue  him,  in  succeeding  lime. 

From  him,  I  had  little  expectation  of  finding  his  sick 
brother  in  a  conversable  condition,  the  malignity  of  his 
fever  having  before  seized  his  head,  and  very  much  disor- 
dered his  intellectnals;  but  going  in,  I  was  much  sur- 
prised to  find  it  so  far  otherwise.  He  presently  knew  me, 
and  his  understanding,  that  served  him  for  little  else, 
failed  him  not  in  the  concernments  of  religion  and  of  his 
soul.  There  was  not  an  improper  or  misplaced  word, 
though  the  case  could  not  admit  of  interchanging  many, 
that  came  from  him.  Concerning  the  substance  of  the 
Gospel  of  Christ,  as  it  could  be  shortly  summed  up  to  him, 
he  said  he  had  no  doubt.  And  his  transactions  with  Christ 
himself,  accepting  him,  resigning  and  intrusting  himself 
absolutely  and  entirely  to  him,  and  God  in  him,  were  so 
explicit,  distinct,  and  clear,  as  could  leave  no  place  of 
doubt  concerning  him.  He  professed  his  concurrence  to 
such  requests  as  were  put  up  to  God  concerning  him,  and 
the  next  morning  slept  quietly  in  the  Lord. 

Nor  now  will  it  be  unfit  to  shut  up  the  discourse  with 
some  few  .'uitable  reflections  upon  this  double  subject :  the 
text,  and  tliis  providence,  taken  together. 

1.  How  happy  is  it,  when  this  power  of  our  great  Re- 
deemer and  Lord,  mentioned  in  the  text,  and  a  prepara- 
tion, with  cheerful  willingness,  dutifully  to  comport  with  it, 
concur  and  meet  together,  as  they  have  done  in  this  in- 
stance!  Our  Lord  hath  shown  his  power:  he  asserted  it 
in  the  text ;  in  this  instance  he  used  it ;  giving  an  open 
testimony  that  he  takes  it  to  belong  to  him,  to  make  such 
translations  from  one  world  to  another,  whensoever  he 
judges  it  a  fit  season  ;  nor  is  solicitous  whether  men 
acknowledge  his  right  so  to  do,  or  no ;  or  what  censures 
they  will  pass  upon  what  he  hath  done.  He  doth  his  own 
woik,  and  leaves  men  to  their  own  talk,  or  mutterings,  or 
wonder,  or  amusement  at  it,  as  they  will.  So  it  becomes 
sovereign  power  to  do,  established  upon  the  most  unques- 
tionable foundations,  exercised  according  to  the  wisest  and 
most  righteous  measures.  He  hath  used  his  own  ri^ht, 
and  satisfied  himself  in  the  use  of  it.  He  thought  not  him- 
self concerned  to  advise  with  any  of  us  about  it,  who,  as 
his  counsellor,  should  instruct  him,  Isa.  xl.  13.  Rom.  xi. 
31.  He  owes  so  much  to  him.scif,  to  act  as  accountable  to 
no  one,  nor  liable  to  any  one's  control. 

Here  is  most  rightful,  resistless  power,  justly  and  kindly 
used  on  the  one  hand ;  and  on  the  other,  how  placid,  how 
calm  a  resignation !  Here  was  no  striving,  no  cryin"  no 
reluctant  motion,  no  querulous,  repining  voice ;  nothing 


OVER  THE  INVISIBLE  WORLD. 


323 


but  peaceful,  filial  submission;  a  willingness  to  obej'  the 
summons  giiren. 

This  was  a  happy  accord, the  willingness  of  this  depart- 
ing soul  proceeding  not  from  stnpidily,  but  trust  in  him 
who  kept  these  keys  ;  and  stich  preparedness  for  removal, 
eis  the  Gospel  required.  O  happy  souls!  that  finding  the 
key  is  turning,  and  opening  the  door  for  them,  are  willing 
to  go  forth  upon  such  terras,  as  "  knowing  whom  they 
have  believed,"  &c.  And  thai  neither  "prmcipatities  or 
powers,  life  or  death,  &c.  can  ever  separate  ihem  from  the 
love  of  God  in  Christ  Jesus  their  Lord."  Life,  they  find, 
hath  not  separated — whereof  was  the  greater  danger;  and 
death  is  so  far  from  itiaking  this  separation,  that  it  shall 
complete  their  union  with  the  blessed  God  in  Christ,  and 
lay  them  infolded  in  the  everlasting  embraces  of  Divine 
love  I  Happy  they,  that  can  hereupon  welcome  death,  and 
say,  "  Now,  Lord,  Idlest  thou  thy  servant  depart  in  peace  !" 
that  before  only  desired  leave  to  die,  and  hiive  now  obtain- 
ed it ;  that  are,  with  certainty  of  the  issue,  at  the  point  of 
becoming  coiuplete  victors  over  the  last  enemy,  and  are 
ready  to  enter  upon  their  triumph,  and  take  up  their 
eirii'inoi',  "  Death  is  swallowed  up  in  victory.  O  death, 
where  is  thy  sting"!  Ograve, where  is  thy  victory  7  Thanks 
be  to  God,  who  giveth  us  the  victory  through  Jesus  Christ 
our  Lord."  Happy  soul !  here  will  be  a  speedy  end  of  all 
thy  griefs  and  sorrows;  they  will  be  presently  swallowed 
up  in  an  absolute  plentitude  and  fulness  of  joy.  There  is 
already  an  end  put  to  thy  tormenting  cares  and  fears ;  for 
what  object  can  remain  to  thee  of  a  rational  fear,  when 
once,  upon  grounds  such  as  shake  not  under  thee,  thon  art 
reconciled  to  death !  This  is  the  most  glorious  sort  of  vic- 
tory, viz.  by  Tecnncilialion.  For  so  thou  hast  conquered, 
not  the  enemy  only,  but  the  enmity  itself,  by  which  he  was 
30.  Death  is  become  thy  friend,  and  so  no  longer  to  be 
feared;  nor  is  there  any  thing  else,  from  whence  thon  art 
to  fear  hurt ;  for  death  was  thy  last  enemy,  even  this  bodi- 
ly death.  The  whole  region  beyond  it  is,  to  one  in  thy 
case,  clear  and  serene,  when  to  others  is  reserved  the 
blackness  of  darkness  for  ever.  There  are  no  terrible 
is-ci>rifiara,  no  formidable  consequences,  no  reserves  of  mi- 
sery, no  treasures  of  wrath,  to  be  feared  by  ihee.  To  one 
in  thy  condition,  may  that,  without  hesitation,  be  applied, h 
Nihil  meluil,quioptat  mori — He  fears  ■nolhiiig  vho  desires 
to  die.  What  is  the  prodact  of  some  men's  infidelity,  is 
the  genuine  product  of  their  faith.  From  so  contrary 
causes  may  proceed  the  same  etfect.  The  efiect,  a  will- 
ingness to  die,  or  a  bold  adventure  upon  death,  is  the  same, 
but  only  in  respect  of  the  general  kind ;  with  great  ditfer- 
ences  in  the  special  kind,  according  to  the  difference  and 
contrariety  of  the  causes,  whereof  they  discernibly  taste 
and  savour.  With  infidels,  it  is  a  negative,  dead,  stupid, 
partial  willingness,  or  but  a  non-aversion ;  and  in  a  lower 
and  much  diminished  degree  :  or  if  some  present  intoler- 
able, disgraceful  calamity  urge  them,  a  rash,  obstinate,  pre- 
sumptuous rushing  upon  death  ;  because  they  do  not  con- 
sider consequences.  With  believers,  such  as  in  reference  to 
the  concernments  of  the  other  world  do  walk  by  faith,  while 
as  yet  they  cannot  walk  by  sight,  in  relisrence  to  those 
things,  (2  Cor.  v.  7.)  'tis  a  positive,  vital  courage, i  {v.  8.) 
We  are  confident;  and  a  preponderating  inclination  of 
will,  "We  are  willing  rather  to  be  absent  from  the  body 
and  to  be  present  with  the  Lord  ;  because,  as  is  manifest, 
they  do  consider  conscqnences,  and  how  blessed  a  state  will 
certainly  ensue  !  How  vast  are  these  special  differences, 
of  the  same  thing  in  the  general,  willingness  to  die  I 

O  the  transports  of  joy  that  do  now  most  rationally  re- 
sult from  this  state  of  the  case,  when  there  is  nothing  left 
lying  between  the  dislodging  soul,  and  the  glorious  un- 
seen" world,  but  only  the  da>k  passage  of  death,  and  that 
so  little  formidable,  considering  who  hath  the  keys  of  the 
one,  and  the  other  !  How  reasonable  is  it  upon  the  ac- 
count of  somewhat  common  herein  to  the  Redeemer  and 
the  redeemed,  although  every  thing  be  not,  to  take  up  the 
following  w'ords,  that  so  plainly  belong  to  this  very  case: 
"  Therefore  my  heart  is  glad,  and  my  glory  rejoiceth;  my 
flesh  also  shall  rest  in  hope.  For  thou  wilt  not  leave  my 
soul  in  sheol,  or  hades  ;  thou  wilt  not  forsake  or  abandon 
it  in  that  wide  world,  neither  wilt  thou  suffer  thine  Holy 
One  to  see  corruption      Thou  wilt  show  me  the  path  of 

b  Sen.  Tr.  i  Onppoviiev. 


life  ;  the  path  that  leads  unto  that  presence  of  thine,  where 
is  Uilness  of  joy,  and  to  those  pleasures  which  are  at  thy 
right  hand,  or  in  thy  power,  and  which  are  for  evermore: 
and  shall  never  admit  eilherof  endor  diminution,"  Psalm 
XVI.  9.— 11. 

Now  what  do  we  mean  to  let  our  souls  hang  in  doubt  1 
Why  do  we  not  drive  ihings  for  them  to  an  issue  ^  Put 
them  into  those  same  safe  hands  that  hold  these  keys  ;  ab- 
solutely resign,  devote,  intrust,  and  .subject  them  to  him; 
get  them  bound  up  in  the  bundle  of  life;  so  adjoin  and 
unite  them  to  him,  (not  doubling  but  as  we  give  them  up, 
he  will  and  doth,  in  that  instant,  take  hold  of  them,  and 
receive  ihem  into  union  with  himself,)  as  that  we  may  as- 
sure our  hearts,  that  because  k  he  lives  we  shall  live  also. 
Thus  the  ground  of  our  hope  becomes  sure,  and  of  that  i 
joy  which  .springs  from  such  a  hope.  Our  life,  we  may 
now  say,  is  hid  with  Clirist  in  God  ;  even  though  we  are, 
in  ourselves,  dead,  or  dying  creatures,  Col.  iii.  3.  Yea, 
Christ  is  our  Life;  and  when  he  "  who  is  our  Life  shall 
appear,  we  shall  appear  with  him  in  glory,"i'.  4.  He  hath 
assured  us,  that  because  "  he  is  the  Resurrection  and  the 
Life,  he  ihatbelievelh  in  him,  though  he  were  dead,  shall 
yet  live;"  and  that  "whosoever  lives,  and  believes  in 
him,"  halh  thereby  a  life  already  begun  in  him,  in  respect 
whereof  "he  shall  never  die,'''  John  xi.  2i,2(i.  What 
now  can  be  surer  than  ibis  1  So  far  we  are  at  a  certain- 
ty, upon  the  included  supposition,  i.  e.  that  we  believe  in 
him. 

And  what  now  remains  to  be  ascertained  1  What! 
Only  our  own  intervening  death.  We  must,  'tis  true,  be 
absent  from  these  bodies,  or  we  cannot,  as  we  would,  be 
present  with  the  Lord.  And  is  that  alH  Can  any  thing 
now  be  more  certain  than  that  1  O  happy  state  of  our 
case  !  How  should  our  hearts  spring  and  leap  for  joy, 
that  our  affairs  are  brought  into  this  posture  ;  that  in  or- 
der to  our  perfect  blessedness,  nothing  is  further  wanting 
but  to  die  ;  and  that  the  certainty  of  death  completes  our 
assurance  of  it !  What  should  now  hinder  our  breaVing 
forth  into  the  most  joyful  thanksgivings,  that  it  is  so  little 
douhrful  we  shall  die  ;  that  we  are  in  no  danger  of  a  ter- 
restrial immortality;  and  that  the  only  thing  that  it  re- 
mained we  should  be  a.ssured  of  is  so  very  sure,  that  we 
are  sure  it  is  not  in  the  power  of  all  this  world  to  keep  us 
alwayi  in  it ;  that  the  most  .spiteful  enemy  we  have  in  all 
the  world,  cannot  do  us  that  spile  to  keep  us  from  dying  I 
How  gloriou.sly  may  good  men  triumph  over  the  impotent 
malice  of  their  most  mischievous  enemies  !  riz.  that  the 
greatest  mischief,  even  in  their  own  account,  that  it  can 
ever  be  in  their  power  to  do  them,  is  ;•)  put  it  out  of  their 
power  ever  to  hurt  them  more  ;  for  Ihey  now  go  quite  out 
of  their  reach.  They  can  (being  permitted)  lull  the  body, 
and  after  ihal  (Luke  xii.  4.)  have  no  more  that  thev  can  do. 
What  a  remarkable,  significant  after  that  is  this  f  what  a 
defiance  doth  it  import  of  the  utmost  effort  of  human 
power  and  spite,  that  here  it  terminates !  'Tis  now  come 
to  its  ne  pins  ultra  '. 

And  so  we  are  to  look  upon  all  the  other  trials  and  af- 
flictions, that  in  any  providential  way  may  befall  us  ;  we 
may  be  sick,  in  pain,  in  poverty,  in  disgrace,  bitt  we  shall 
not  be  always  in  mortal  flesh,  which  is  the  substratum  and 
the  root  of  all  the  rest.  Can  we  be  upon  better  terms, 
having  but  two  things  to  be  concerned  about,  as  necessary 
to  our  complete  felicity,  union  with  Christ,  and  disunion 
from  these  bodies'?  God  is  graciously  ready  to  assist  us 
in  reference  to  the  former,  though  therein  he  requires  our 
care,  subserviently  hereto:  in  reference  to  the  latter,  he 
will  take  care  himself,  in  his  own  fit  season,  without  any 
care  or  concern  of  ours  in  the  matter;  and  only  expects 
ns  to  wait  with  patience,  till  that  fit  season  come.  And 
come  it  will,  perhaps  sooner  than  we  may  think.  He  doth 
not  always  go  by  our  measures  in  judging  of  the  fit  sea- 
son, as  ihis  present  instance  shows. 

2.  From  the  text,  taken  in  conjunction  with  this  act  of 
Providence,  we  may  observe  the  great  advantage  of  apioos 
education.  Though  the  best  means  of  such  education  do 
not  always  prove  effectual ;  yet  this  being  much  the  more 
probable  course  upon  which  to  expect  God's  blessing,  than 
the  parents'  profane  negligence  of  the  souls  of  their  chil- 
dren, such  an  example,  wherein  God  by  his  blessing  testi- 

k  John  xiv.  19.  )  Rom.  v  1 


326 


THE  REDEEMER'S  DOMINION 


fied  his  approbalion  of  parental  care  and  diligence,  should 
greatly  quicken  the  endeavours  ol'parents  herein;  as  hoping; 
hereby  to  serve  his  great  and  merciful  and  most  principal 
design,  who  hath  these  keys,  and  whose  office  it  is  to  trans- 
mit souls,  when  they  are  prepared  and  ready,  out  of  this 
world  of  ours  into  that  blessed,  ^'lorious  world  above. 
And  though  they  may  think  themselves  disappointed  when, 
through  God's  blessing  upon  their  endeavours,  they  have 
educated  one  to  such  a  pitch  as  this  young  gentleman  was 
raised  and  brought  up  unto,  with  a  prospect  and  hope  of 
his  having  a  long  course  of  service  to  run  through  here 
on  the  earth,  yet  let  parents  hence  learn  to  correct  what 
•was  amiss  or  what  was  wrong,  not  what  was  right  and 
well.  Their  action  and  endeavour  were  what  oughttobe; 
their  error  or  mistake,  if  there  were  any,  was  more  prin- 
cipally, as  the  case  is  here  stated,  about  their  design  and 
tnd.  Not  that  they  designed  such  an  end,  for  that  also 
was  very  justifiable  and  laudable  ;  but  if  they  designed  it 
as  their  more  principal  end,  which  ttie  case,  as  it  is  now 
put,  supposes  ;  that  is,  that  they  take  themselves  to  be  dis- 
appointed; for  no  man  complains  of  it  as  a  disappoint- 
ment, if  he  miss  of  an  inferior  end,  and  attain  that  which 
is  far  nobler  and  more  excellent.  Our  great  aim  should 
be  the  subserving  the  de.sign  of  the  great  Lord  of  heaven 
and  earth,  which  ultimately  and  supremely  refers  to  the 
heavenly,  eternal  state  of  things;  and  that  souls  may  be 
ripened  and  titled  for  that,  an<i  to  do  service  here  on  earth, 
subordinately  to  the  other,  and  while  they  are  in  prepara- 
tion for  the  heavenly  state.  His  principal  design  must  be 
for  that  which  is  principal:  and  concerning  thai,  as  was 
formerly  argued,  there  can  be  no  more  doubt,  than  whether 
heaven  or  earth,  eternity  or  time,  a  fixed,  permanent, 
everlasting,  or  a  temporary,  transitory,  vanishing  state  of 
things,  be  more  valuable,  and  to  be  preferred. 

Our  Redeemer  hath  acquired  and  doth  use  these  keys, 
for  the  translating  of  souls,  as  soon  as  he  shall  judge  them 
"meet  to  be  partakers  of  the  inheritance  of  saints  in 
light,"  Col.  i.  12.  Some  he  makes  meet  much  earlier  than 
others.  His  design,  so  far  as  it  is  known,  or  may  be  sup- 
posed, should  give  measure  to  ours  ;  therefore  ours  must 
be  to  make  them  meet,  as  eaily  for  his  purposes  as  passi- 
ble, as  knowing  it  cannot  be  too  early:  they  were  devoted 
to  him  early,  and  pursuantly  hereto,  no  lime  should  be  lost 
from  the  great  business  of  fitting  and  forming  them  for 
him;  inasmuch  also,  as  the  same  qualifications,  viz.  that 
are  of  highest  excellency  and  value,  do  equally  prepare 
ihem  to  serve  and  glorify  him,  in  either  world,  as  he  shall 
choose  to  dispose  of  them.  And  it  unquestionably  belongs 
10  him  to  make  his  choice,  as  it  does  to  us  to  endeavour  to 
make  them  ready.  If  any  of  us,  having  purpo.sely  edu- 
cated a  son  for  the  service  of  his  prince,  and  present  him 
accordingly,  we  would  submit  it  to  his  pleasure,  to  choose 
the  station  wherein  he  shall  serve  him ;  especially  if  he 
be  a  prince  of  celebrated  wisdom  and  goodness.  And 
should  we  complain,  that  he  is  put  early  into  a  station  of 
much  higher  dignity  than  we  thou;;ht  of  1 

How  little  is  this  matter  considered  by  most  that  go  un- 
der the  name  of  Christian  parents,  that  are,  more  general- 
ly, very  solicitous  to  have,  as  they  call  it,  their  children 
christfncd,  but  never  have  it  in  their  thoughts  to  have  them 
educated  in  the  knowledge  of  Christ,  or  trained  up  fur 
Christ.  As  if  their  baptism  were  intended  for  a  mock- 
ery, their  education,  in  the  whole  course  of  it,  hath  no 
such  reference.  'Tis  how  they  may  with  better  reputa- 
tion bear  up  not  the  name  of  Christ  but  their  own.  Their 
aim  looks  no  higher  than  that  they  may  inherit  their  lands, 
maintain  the  honour  of  their  families,  appear,  if  such  be 
their  own  rank,  well-accomplished  gentlemen :  and  of 
some  of  tho.se  little  things  that  are  thought  requisite  here- 
to, we  may  say,  as  our  Saviour  did  in  another  case.  These 
things  ought  ye  to  have  done,  and  not  to  have  left  the 
oth(>r,  the  much  greater  things,  undone. 

What  should  hinder,  but  thai  lenrning to  sing, or  dance, 
or  fence,  or  make  n  moilish  leg,  might  consist  with  learn- 
ing to  know  God  in  Christ,  in  which  knowledge  stands 
eternal  life!  Whatsoever  hath  real  excellency,  or  halh 
any  thing  in  it  of  true  ornnment,  will  noway  disagree  with 
the  most  serious  Christianity.  And  how  lovely  is  the  con- 
junction of  the  well-accomplished  gentleman  and  the  .seri- 
ous Christian  I  Only  sever  inconsistencies,  as  how  fashion- 


ably to  curse,  and  swear,  and  damn,  and  debauch,  which 
are  thought  to  belong  to  good  breeding  in  our  age. 

Let  not  religion,  reason,  shame,  and  common  sense,  be 
so  totally  abandoned  all  at  once,  as  that  the  same  persons 
shall  take  care  to  have  their  children  baptized  into  Christ's 
name,  and  be  taught  to  renounce,  by  their  deeds,  that  great 
name,  almost  as  soon  as  they  can  pronounce  the  word. 

"Where  so  direct  a  course  is  not  taken  to  make  those  of 
the  succeeding  age  ignominiously  bad,  yet  how  little  is 
done  towards  the  making  of  them  truly  and  usefullygood! 
Much  care  is  taken  to  .shape  and  adorn  the  outside  of  the 
man  ;  how  little  to  form  and  furnish  their  minds  I  Here, 
if  they  can  be  brought  to  make  or  judge  of  a  verse,  or  a 
jest,  or  a  piece  of  wit,  'lis  a  great  auainment.  Or  if,  at 
home,  they  can  have  thein  taught  so  much  law  as  shall 
hereafter  enable  them  to  squeeze  their  tenants,  and  quar- 
rel with  their  neighbours,  or  so  much  of  behaviour  as 
shall  qualify  them  to  keep  gentlemen  company;  or  if,  as 
our  pious  poet  phrased  it,  they  ship  them  over,  the  thing 
is  done  ;  then  they  shall  be  able  to  talk  a  little  of  the  fa- 
shions of  this  or  that  foreign  country,  and  make  much  the 
better  figure  in  their  own. 

But  if,  with  all  otherparts  of  useful  knowledge  and  good 
breeding  that  are  thought  requisite  for  this  world,  they  be 
also  well  instructed  touching  their  Redeemer's  dominion 
over  it,  and  the  other  world  also  ;  and  concerning  the  na- 
ture, constitution,  design,  laws,  and  privileges  of  his  king- 
dom ;  if  it  be  seriously  endeavoured  to  make  them  apt 
and  prepared  instruments  of  serving  his  interest  here,  as 
long  as  he  shall  please  to  continue  them  in  any  station  on 
earth  ;  and  that  they  may  also  be  made  meet  to  be  parta- 
kers, at  length,  of  a  far  more  excellent  inheritance  than 
an  earthly  parent  could  entitle  them  lo,  that  of  the  saints 
in  light;  (Col.  i.  I'i.)  if  they  can  be  fitted  to  stand  in  the 
presence  of  the  Eienial  Kini7,  and  to  keep  company  with 
angels  and  blessed  spirits  above — how  worthy  and  noble  a 
design  is  this!  And  with  what  satisfaction  is  it  to  be  re- 
flected on,  if  the  parents  have  ground  to  apprehend  they 
are  herein  neither  unaccepted  nor  disappointed  ! 

3.  It  is  of  ill  presage  to  our  land,  that  when  he  that 
hath  these  keys,  uses  them  in  the  so  early  translation  of  .so 
hopeful  a  person  as  this  young  gentleman  was,  so  few 
such  are  observed  to  spring  up  tor  the  support  of  the  truly 
Christian  interest  in  the  succeeding  generation.  That  the 
act  of  our  great  Redeemer  and  Lord  herein  was  an  act  of 
wisdom  and  counsel,  we  cannot  doubt.  Against  the  right- 
eousness of  it,  we  can  have  no  exception.  The  kind  de- 
sign of  it  towards  them  whom  he  so  translates,  is  so  evi- 
dent in  the  visible  agreement  of  their  spirit  and  way  with 
the  heavenly  state  as  their  end,  as  puts  that  matter  out  of 
question.  But  we  are  so  much  the  more  to  dread  the  con- 
sequences, and  to  apprehend  what  may  make  our  hearts 
mcdilale  terror. 

Bv  the  Christian  interest,  I  am  far  from  meaning  that 
of  a  party:  but  what  every  one  must  take  for  Christiani- 
ty, that  will  acknowledge  there  is  any  such  thing.  And 
for  the  support  of  that,  in  the  mo.st  principal  doctrines  and 
laws  of  it,  what  is  our  prospect  f 
To  go  down  here  somewhat  lower. 
Let  us  suppose  a  rational  susceptibleness,  or  capacity  of 
religion,  to  be  the  difference  of  man,  wherein  the  contro- 
ver.sy  may  .seem  to  admit  of  being  compromised ;  whether 
it  be  religion  alone,  or  reason  alone,  of  which  this  must  be 
said,  that  il  distinguishes  man  from  the  inferior  creatures. 
And  let  it  be  reason,  with  this  addition,  an  aptness,  sm- 
picerc  numai,  to  be  impressed  with  some  religious  senti- 
ment, or  to  conceive  of,  and  adore,  an  original  Being;  the 
wise  and  mighty  Author  and  Cause  of  all  things.  And 
now,  how  near  akin  are  religion  and  humanity  ^ 

Let  lis  next  understand  Christianity  to  be  the  religion  of 
fallen  man,  designing  his  recoven,'  out  of  a  lapsed  and  lo.st 
stale;  i.  c.  man  having  violated  the  law  of  his  creation, 
and  offended  againsi  the  throne  and  government  of  his 
Creator,  the  supreme  and  universal  Lord  of  all,  it  was 
reckoned  not  becoming  so  great  a  Majesty  (ihoush  it  was 
not  intended  to  abandon  the  offenders  lo  a  universal  ruin, 
without  remedy)  to  be  reconciled,  otherwise  than  by  a 
mediator  and  a  reconciling  sacrifice.  For  which,  none 
being  found  competent  but  the  Eternal  Son  of  God,  the 
Brightness  of  his  glor\'.  and  the  express  Image  of  his  own 


OVER  THE  INVISIBLE  WORLD. 


327 


person,  who  was  also  the  first  and  the  last,  the  Lord 
God  Almighty  ;  and  partaking  witn  us  of  flesh  and  blood, 
was  r.apable,  and  undertook  to  be  both  Mediator  and 
Sacrifice.  It  seemed  meet  to  the  offended  Majesty,  to 
vouchsafe  pardon  and  eternal  life,  and  renewing  grace 
requisite  thereto,  to  none  of  the  offenders,  but  through 
him ;  and  accept  from  them  no  homage,  but  on  his  ac- 
count. Requiring,  wheresoever  the  gospel  comes,  not 
only  repentance  towards  God,  but  faith  in  our  Lord  Jesus 
Christ,  as  the  summary  of  the  counsel  of  God  contained 
therein;  (Acts  xx.  '21—27.)  and  that  all  should  honour 
the  Son,  as  he  the  Father  requires  to  be  honoured,  John 
V.  23. 

Whereas  now  so  apt  a  course  as  this  was  established  for 
restoring  man  to  himself  and  to  God,  through  the  influ- 
ence of  the  blessed  Spirit,  flowing  in  the  gospel  dispensa- 
tion from  Christ  as  the  Fountain;  what  doth  it  portend 
when,  amidst  the  clear  light  of  the  Gospel,  that  affords  so 
bright  a  discovery  of  the  glorious  Redeemer,  and  of  all 
his  apt  methods  for  bringing  to  full  effect  his  mighty  work 
of  redemption,  an  open  war  is  commenced  against  him 
and  his  whole  design,  by  persons,  under  seal,  devoted  to 
him  !  If  there  were  but  one  single  instance  hereof  in  an 
age,  who  would  not  with  trembling  expect  the  issue  1 

But  wlien  the  genius  of  a  Christian  nation  seems,  in  the 
rising  generation,  to  be  leading  to  a  general  apostacy  from 
Christianity,  in  its  principal  and  most  substantial  parts ; 
and  they  are  only  patient  of  some  external  rituals,  that 
belong,  or  are  made  appendant,  to  it,  so  as  but  to  endure 
them,  either  with  reluctancy,  or  contempt:  when  the  juve- 
nile wit  and  courage  which  are  thought  to  belong  to  a 
gentleman  entering  upon  the  stage  of  the  world,  are  em- 
ployed in  satirizing  upon  the  religion  into  which  ihey  have 
been  baptized,  in  bold  efforts  against  the  Lord  that  bought 
them  !  whither  doth  this  tend  1 

Some  would  seem  so  modest,  as  in  the  midst  of  their 
profane  oaths,  and  violations  of  the  sacred  name  of  God, 
to  beg  his  pardon,  and  say,  God  forgive  them.  But  so  lu- 
dicrously, as  he  whom  Cato  animadverts  upon,  for  begging 
pardon,  that  he  wrote  in  Greek,  which  he  was  unacquaint- 
ed with,  saying,""  he  had  rather  ask  pardon,  than  be  inno- 
cent ;  for  what  should  induce  him  to  do  so  unnecessary  a 
thing,  for  which  pardon  should  be  necessary  1  These  men 
thinkpardons  very  cheap  things.  But  will  God  be  mocked  ! 
or  doth  he  not  observe  t  'Tis  the  prevailing  atheistical 
spirit  we  are  to  dread,  as  that  which  may  provoke  jealousy, 
and  to  make  himself  known  by  the  judgments  he  shall 
execute. 

There  is  great  reason  to  hope  God  will  not  finally  abandon 
England.  But  is  there  not  equal  reason  to  fear,  that  be- 
fore the  day  of  mercy  come,  there  may  be  a  nearer  day  of 
wrath  coming  1  A  day  that  shall  burn  as  an  oven,  and 
make  the  hemisphere  about  us  a  fiery  vault !  In  our  re- 
covery from  a  lapsed  state,  which  the  religion  professed 
among  us  aims  at,  there  are  two  things  to  be  efl^ected  ;  the 
restoring  reason  to  its  empire  over  the  .sensiti  e  nature, 
that  it  may  govern  that,  and  the  restoring  religion  and  love 
to  God  to  their  place  and  power,  that  he  may  govern  us. 
While  the  former  is  not  done,  we  remain  sunk  into  the  low 
level  with  the  inferior  creatures ;  and  till  the  latter  be 
eff"ected,  we  are  ranked  with  the  apostate  creatures  that 
first  fell  from  God.  The  sensuality  of  brutes,  and  the  en- 
mity of  devils,  rising  and  springing  up  observably  among 
us,  import  the  directcst  hostility  against  the  Redeemer's 
design.  And  them  that  bid  this  open  defiance  to  him,  he 
hath  every  moment  at  his  mercy! 

In  the  meantime,  is  this  Emmanuel's  laad"!  His  right 
in  us  he  will  not  disclaim.  And  because  he  claims  it,  we 
may  expect  him  to  vindicate  himself  His  present  patience 
we  are  to  ascribe  to  the  wisdom  and  greatness  of  an  all- 
comprehending  mind.  He  counts  not  a  heap  of  impotent 
m  Com.  Nep.  Frag. 


worms  his  match  !  But  when  the  besom  of  destruction 
comes,  one  stroke  of  it  will  sweep  away  multitudes;  then 
contempt  will  be  answered  with  contempt.  They  cannot 
express  higher,  than  to  oppose  and  militate  against  a  re- 
ligion, introduced  and  brought  into  the  world  by  so  clear, 
divine  light,  lustre,  and  glory,  not  by  argiiments,  but  by 
jests  !  O  that  we  could  but  see  their  arguments,  to  dispute 
those  keys  out  of  his  hands  that  holds  them  !  But  do  they 
think  to  laugh  away  the  power  of  the  Son  of  God  ^  "  He 
also  will  laugh  at  their  calamity,"  &c.(Prov.  i.)or  expose 
them  to  the  laughter  of  men  wi.serthan  they,  Psal.  lii.  5,6. 
'Tis  little  wit  to  de.spise  what  they  cannot  disprove.  When 
we  tind  a  connexion  between  death  and  judgment,  how 
will  they  contrive  to  disjoin  them  1  They  will  be  as  little 
able  to  disprove  the  one,  as  withstand  the  other. 

But  a  great  residue,  'tis  to  be  hoped,  our  blessed  Re- 
deemer will,  in  due  time,  conquer  in  the  most  merciful 
way,  inspiTingthem  with  divine  wisdom  and  love,  detecting 
their  errors,  mollifymg  their  hardness,  subduing  their  en- 
mity, making  them  gladly  submit  to  his  easy  yoke  and 
light  burthen.  He  is,  before  the  world  end,  to  have  a  nu- 
merous seed,  and  we  are  not  to  despair  of  their  rising  up 
more  abundantlj'  than  hitherto  among  ourselves,  so  as  no 
man  shall  be  therefore  ashamed  to  be  thought  a  serious 
Christian,  because  'tis  an  unfashionable  or  an  ungenteel 
thing. 

Then  will  honour  be  acquired,  by  living  as  one  that 
believes  a  life  to  come,  and  expects  to  live  for  ever,  as  de- 
voted ones,  to  the  Ruler  of  both  worlds,  and  candidates 
for  a  blessed  immortality,  under  his  dominion.  Nor  will 
any  man  covet  to  leave  a  better  name  behind  him  here,  or 
a  more  honourable  memorial  of  himself,  than  by  having 
lived  a  holy,  virtuous  life.  It  signifies  nothing,  with  the 
many,  to  be  remembered  when  they  are  gone:  therefore 
is  this  trust  wont  to  be  committed  to  marbles  and  monu- 
mental stones.  Some  have  been  so  wise,  to  prefer  a  re- 
membrance, among  them  that  are  so,  from  their  having 
lived  to  some  valuable  purpose.  When  Rome  abounded 
with  statues  and  memorative  obelisks,  Cato  forbade  any  to 
be  set  up  for  him,  because  (he  said)  he  had  rather  it  should 
be  asked,"  why  he  had  not  one,  than  why  he  had. 

What  a  balmy  memory  will  one  generation  leave  to 
another,  when  "  the  savour  of  the  knowledge  of  Christ 
shall  be  diffused  in  every  place,"  (2  Cor.  ii.  14.)  and  every 
thing  be  counted  as  dross  and  dung,  that  is  in  any  compe- 
tition with  the  excellency  of  that  knowledge;  when  that 
shall  overflow  the  world,  and  one  age  praise  his  mighty 
works,  and  proclaim  his  power  and  greatness,  to  the  next : 
and  the  branches  of  religious  families,  whether  sooner  or 
later  transplanted,  shall  leave  an  odour,  when  they  are 
cut  off',  that  shall  demonstrate  their  nearer  union  with  the 
true  Vine,  or  speak  their  relation  to  the  "  Tree  of  life, 
whose  leaves  are  for  the  healing  of  the  nations;"  even 
those  thai  were  deciduous,  and  have  dropped  off',  may 
(without  straining  a  borrowed  expression)  signify  some- 
what towards  this  purpose. 

4.  Prom  both  the  mentioned  subjects,  good  parents  may 
learn  to  do  God  and  their  Redeemer  all  the  service  Ihey 
can,  and  have  opportunity  for,  in  their  own  lime;  without 
reckoning  too  much  upon  what  shall  be  done,  by  a  well- 
educated,  hopeful  .son,  alter  they  are  gone,  unless  the  like 
dispensation  could  be  pleaded  unto  that  which  God  gave 
to  David,  to  reserve  the  building  of  the  temple  to  his  son 
Solomon,  which,  without  as  express  a  revelation,  no  man 
can  pretend.  The  great  keeper  of  these  keys  may  cross 
such  purposes,  and  without  excusing  the  father,  dismiss 
the  son  first.  But  his  judgments  are  a  great  deep,  too 
deep  for  our  line;  and  his  mercy  is  in  the  heavens,  (Psal. 
xxxvi.)  extending  from  everlasting  to  everlasting,  upon 
them  that  fear  him  ;  and  his  righteousness  unto  children's 
children,  Psal.  ciii. 

n  Plutarch  de  geraud.  Repub. 


THOUGHTFULNESS  FOR  THE  MORROW; 

WITH  AN  APPENDIX, 

CONCERNING  THE  IMMODERATE  DESIRE  OF  FOREKNOWING  THINGS  TO  COME. 


TO  THE  RIGHT  HONOURABLE 

ANNE,   LADY  WHARTON- 

It  was,  Madam,  the  character  an  ancient  worthy  in  the  Christian  church  gave  of  a  noble  person  of  yonr  sex,  that,  in 
reference  to  the  matters  of  religion,  she  was  not  only  a  learner,  but  a  judge.  And  accordingly,  he  inscribes  lo  her 
divers  of  his  writings,  (even  such  as  did  require  a  very  accurate  judgment  in  the  reading  of  them,)  which  remain,  unto 
this  day,  dispersedly,  in  several  parts  of  his  works,  dignified  with  her  (often  prefi.xed)  name.  A  greater,  indeed,  than 
he,  mentions  it  a.s  an  ill  character,  to  be  not  a  doer  of  the  law,  but  a  judge.  It  makes  a  great  dift'erence  in  the  exercise 
of  the  same  faculty,  and  in  doing  the  same  thing,  with  what  mind  and  design  it  is  done.  There  is  a  judging  that  we 
may  learn,  and  a  judging  that  we  may  not ;  a  judgment  subservient  to  our  duty,  and  a  judgment  opposite  to  it. 
Without  a  degree  of  the  former  no  one  can  ever  be  a  .serious  Christian ;  by  means  of  the  latter,  many  never  are.  The 
world  through  wisdom  knew  not  God.  A  cavilling  litigious  wit,  in  the  confidence  whereof  any  set  themselves  above 
the  rule,  and  make  it  their  business  only  to  censure  it,  as  if  they  would  rather  find  faults  in  it  than  themselves,  is  as 
inconsistent  with  sincere  piety,  as  an  humbly  judicious  discerning  mind  is  nece.ssary  to  it.  This  proceeds  from  a  due 
savour  and  relish  of  divine  things,  peculiar  to  them  in  whom  a  heavenly  spirit  and  principle  have  the  possession,  and 
a  governing  power.  They  that  are  al^er  the  Spirit,  do  savour  the  things  of  the  Spirit.  The  other  from  the  preposses- 
sion and  prejudice  of  a  disaffected  carnal  mind.     They  that  are  after  the  flesh,  do  only  savour  the  things  of  the  flesh. 

The  ability  God  hath  endowed  your  Ladyship  with  to  judee  of  the  truth  that  is  after  godliness,  is,  thatj'ou  are  better 
pleased  to  use,  than  hear  of  I  shall,  therefore,  be  silent  herein,  and  rather  displease  many  of  them  that  know  you, 
who  will  be  apt  to  think  a  copious  subject  is  neglected,  than  say  any  thing  that  may  ofl'end  either  again.st  your  Lady- 
ship's inclination  or  my  own.  Here  is  nothing  abstruse  and  difficult  for  you  to  exercise  a  profound  judgment  upon; 
nor  any  thing  curious  to  gratify  a  pleasant  wit.  But  plain  things,  suitable  to  you,  upon  accounts  common  to  the 
generality  of  Christians,  not  that  are  peculiar  to  yourself  'Tiseai;y  to  a  well  tempered  mind  (of  how  high  intellectual 
excellencies  soever)  to  descend  to  the  same  level  with  the  rest;  when  for  ihem  to  reach  up  to  the  others'  pitch,  is  not 
so  much  as  possible.  Our  heavenly  Father  keeps  not  (as  to  the  substantials  of  our  nutriment)  distinct  tables  for  his 
children,  but  all  mu.>t  eat  the  same  .spiritual  meat,  and  drink  the  same  spiritual  drink.  He  hath  not  one  Gospel  for 
great  wits,  and  another  for  plainer  people ;  but  as  all  that  are  born  of  him  must  meet  at  length  in  one  end.  so  they 
must  all  walk  by  the  same  rule,  and  in  the  same  way,  thither.  And  when  I  had  first  mentioned  this  text  of  Scripture 
in  your  hearing,  the  savour  you  expressed  to  me  of  the  subject,  easily  induced  me,  when,  afterwards,  I  reckoned  a 
discour.se  upon  it  might  be  of  common  use,  to  address  that  also  (such  as  it  is)  in  this  way,  to  your  Ladyship.  Account- 
ing the  mention  of  your  name  might  draw  the  eyes  of  some  lo  it,  that  have  no  reason  to  regard  the  author's,  and  that 
by  this  means,  if  it  be  capable  of  proving  beneficial  to  any,  the  benefit  might  be  difl"used  so  much  the  further. 

The  aptness  of  the  materials  and  subject  here  discoursed  of,  to  do  good  generally,  I  cannot  doubt.  Neither  our 
present  duty  or  peace,  nor  our  future  safety  or  felicity,  can  be  provided  for  as  they  ought,  till  our  minds  be  more  ab- 
stracted from  lime,  and  taken  up  about  the  un.seen,  eternal  world.  While  our  thoughts  arc  too  earnestly  engaged 
about  the  events  of  future  time,  they  are  vain,  bitter,  impure,  and  diverted  from  our  nobler  and  most  neces,sary  pur- 
suits. They  follow  much  the  temper  and  bent  of  our  spirits,  which  are  often  too  intent  upon  what  is  uncertain,  and 
perhaps  impossible.  All  good  and  holy  persons  cannot  live  in  good  times.  For  who  should  bear  up  the  name  of  God 
in  bad,  and  transmit  it  to  .succeeding  times  1  Especially  when  good  men  are  not  of  the  same  mind,  it  is  impossible. 
And  more  especially,  when  Ihev  have  not  learnea,  as  yet,  to  bear  one  another's  difl'erences.  The  same  tiine  and  state 
of  things  which  please  .some,  must  displease  others.  For  some  that  will  think  themselves  much  injured  if  they  be  not 
thought  very  pious  persons,  will  be  pleased  with  nothing  less  than  the  destruction  of  them  that  difler  from  them.  So 
that  while  this  is  designed  and  attempted  only,  generally  neither  sort  is  pleased  ;  the  one  because  it  is  not  done,  the 
other  because  it  is  in  doing. 

It  must  be  a  marvellous  alteration  of  men's  minds,  that  must  make  the  times  please  us  all ;  while,  upon  supposition 
of  their  remaining  unaltered,  there  is  nothing  will  plea.se  one  sort,  but  to  see  the  other  pagans  or  beggars,  who  in  the 
meantime  arc  not  enough  mortified  either  to  their  religion,  or  the  necessary  accommodations  of  human  life,  as  to  be 
well  pleased  with  either. 


THE  EPISTLE  DEDICATORY. 


329 


To  trust  God  cheerfully  with  the  government  of  this  world,  and  to  live  in  the  joyful  hope  and  expectation  of  a  bet- 
ter, are  the  only  means  to  relieve  and  ease  us;  and  give  us  a  vacancy  for  the  proper  work  and  business  of  ourpresent 
time.  This  is  the  design  of  the  following  discourses.  The  former  whereof  is  directed  against  the  careful  thoughts, 
which  are  apt  to  arise  in  our  minds  concerning  the  events  of  future  time,  upon  a  fear  what  they  may  be.  The  other, 
which  by  way  of  appendix  is  added  to  the  former,  tends  to  repress  the  immoderate  desire  of  ktiowing  what  they  shall 
be.  Which  latter  1  thought,  in  respect  of  its  affinity  to  the  other,  fit  to  be  added  to  it;  and  in  respect  of  the  com- 
monness, and  ill  tendency  of  this  distemper,  very  necessary.  And  indeed  both  the  extremes  in  this  matter  are  very 
unchristian,  and  pernicious:  a  stupid  neglect  of  the  Christian  interest,  and  of  God's  providence  about  it,  on  the  one 
hand ;  and  an  enthusiastic  phrensy,  carrying  men  to  expect  they  well  know  not  what,  or  why,  on  the  other. 

Our  great  care  should  be  to  serve  that  interest  faithfully  in  our  own  stations,  for  our  little  time,  that  will  soon  be 
over.  Your  Ladyship  hath  been  called  to  serve  it  in  a  family  wherein  it  hath  long  flourished.  And  which  it  hath 
dignified,  beyond  all  the  splendour  that  antiquity  and  secular  greatness  could  confer  upon  it.  The  Lord  grant  it  may 
long  continue  to  flourish  there,  under  the  joint  influence  of  your  noble  consort,  and  your  own;  and  afterwards,  in  a 
posterity,  that  may  imitate  their  ancestors  in  substantial  piety,  and  solid  goodness.  Which  is  a  glory  that  will  not 
fade,  nor  vary  ;  not  change  with  times,  but  equally  recommend  itself  to  sober  and  good  men  in  all  times.  Whereas 
that  which  arises  from  the  esteem  of  a  party  can  neither  be  diffusive  nor  lasting.  'Tis  true  that  I  cannot  but  reckon 
it  apart  of  any  one's  praise  in  a  time  wherein  there  are  different  sentiments  and  ways,  in  circumstantial  matters  re- 
lating to  religion,  to  incline  most  to  that  which  I  take  to  come  nearest  the  truth  and  our  common  rule.  But,  as  was 
said  by  one  that  was  a  great  and  early  light  in  the  Christian  church ;  "  That  is  not  philosophy,  which  is  professed  by 
this  or  that  sect,  but  that  which  is  true  in  all  sects."  So  nor  do  I  take  that  to  be  religion  which  is  peculiar  to  this  or 
that  party  of  Christians,  (many  of  whom  are  too  apt  to  .say,  here  is  Christ,  and  therels  Christ,  as  if  he  were  divided,) 
but  that  which  is  according  to  the  mind  of  Grod  among  them  all.  And  I  must  profess  to  have  that  honour  for  your 
Ladyship,  which  I  sincerely  bear,  and  most  justly  owe  unto  you,  chiefly  upon  the  account  not  of  the  things  wherein 
you  differ  from  many  other  serious  Christians,  (though  therein  you  agree  also  with  myself,)  as  for  tho.se  things  wherein 
you  agree  with  them  all.  Under  which  notion  (and  under  the  sensible  obligation  of  your  many  singular  favours,)  I  am, 

Madam, 
Your  Ladyship's  very  humble 

And  devoted  servant  in  the  Gospel, 

JOHN  HOWE. 


THOUGHTFULNESS   FOR   THE  FUTURE. 


MATTHEW  VI.  34. 


TAKE  THEREFORE  NO  TtlOUGHT  FOE  THE  MORROW  :    FOR  THE  MORROW  SHALL  TAKE  THOUGHT  FOR  THE  THINGS 
OF  ITSELF.      SUFFICIENT  FOR  THE  DAY  IS  THE  EVIL  THEREOF. 


The  negative  precept,  or  the  prohibition,  in  the  first 
words  of  this  verse,  I  shall  take  for  the  principal  ground 
of  the  intended  discourse.  But  shall  make  use  of  the  fol- 
lowing words,  for  the  same  purpose  for  which  they  are 
here  subjoined  by  our  Lord,  viz.  the  enforcement  of  it. 

For  our  better  understanding  the  import  of  the  precept, 
two  things  in  it  require  explication.  How  we  are  to  un- 
derstand the  morrow;  and  what  is  meant  by  the  thought- 
fulness  we  are  to  abstain  from  in  reference  thereto. 

I.  By  the  morrow  must  be  meant,  I.  Some  measure  of 
time  or  other;  II.  Such  occurrences,  as  it  may  be  suppo- 
sed shall  fall  within  the  compass  of  that  time.  We  are 
therefore  to  consider, 

L  What  portion  or  measure  of  time  may  be  here  sig- 
nilTed  by  lo-morrow,  for  some  time  it  must  signify,  in  the 
first  place,  as  fundamental  to  the  further  meaning.  Not 
abstractly,  or  for  itself,  but  as  it  is  the  continent  of  such 
or  such  things  as  may  fall  within  that  time.  And  so  that 
measure  of  time  may, 

1.  Admit,  no  doubt,  to  be  taken  strictly  for  the  very 
next  day,  according  to  the  literal  import  of  the  word  to- 
morrow.    But, 

2.  It  is  also  to  be  taken  in  a  much  larger  sense,  for  the 
whole  of  our  remaining  time,  all  our  futurity  in  this  world. 
Indeed,  the  whole  time  of  our  life  on  earth  is  spoken  of  in 
the  Scriptures  but  as  a  day.  Let  him  alone,  that  he  may 
accomplish  as  a  hireling  his  day,  Job  liv.  6.  We  are  a 
«ort  ol  ^^cod/Jioc,  short-lived  creatures,  we  live  but  a  day, 


take  the  whole  of  our  time  together.  Much  less  strange  is 
it  that  the  little  residue,  the  future  lime  that  is  before  us, 
which  we  do  not  know  how  little  it  may  be,  should  be 
.spoken  of  but  as  a  da)'.  Experience  hath  taught  even 
sensual  epicures  so  to  account  their  remaining  time  : 
"  Let  us  eat  and  drink,  for  to-morrow  we  shall  die,"  i.  e. 
very  shortly.  They  were  right  in  their  computation,  but 
very  wrong  in  their  inference.  It  should  have  been,  let 
us  watch  and  pray  to-day,  we  are  to  die  to-morrow;  let  us 
labour  for  ittrnilii  because  time  is  so  short.  But  say  they, 
"  Let  us  eat  and  drink  to-day,  for  to-morrow  we  shall  die." 
A  day  to  eat  and  drink  was,  it  seems,  a  great  gain.  And 
if  the  phrase  were  not  so  used,  to  signify  all  the  residue 
of  our  future  time,  yet  by  consequence  it  must  be  so  un- 
derstood. For  if  we  take  to-morrow  in  the  strictest  sense, 
for  the  very  next  day;  they  that  are  not  permitted,  with 
solicitude,  to  look  forward  so  far  as  the  very  next  day, 
much  less  may  they  to  a  remoter  and  more  distant  time. 
Yea,  and  we  may  in  some  sense  extend  it  not  only  to  all 
our  future  time,  but  simply  to  all  future  time  as  that 
measures  the  concernments  and  afiairs,  not  of  this  world 
only,  but,  which  is  more  considerable,  eren  of  that  lesser 
select  community,  the  kingdom  of  God  in  it,  mentioned 
in  the  foregoing  verse.  Which  kingdom,  besides  its  future 
eternal  state,  lies  al.so  spread  and  stretched  throughout  all 
time  unto  the  end  of  the  world.  And  as  to  its  present  and 
temporal  state,  or  as  it  falls  under  the  measure  of  time,  it 
is  not  unsupposable  that  it  may  be  within  the  compass  of 


380 


OF  THOUGHTFULNESS  FOR  THE  FUTURE. 


lur  Saviour''s  design,  to  forbid  unto  his  disciples  (who 
were  not  only  to  pursue  the  blessedness  of  that  kingdom 
in  the  other  world,  but  to  intend  the  service  of  it  in  this) 
an  intemperate  and  vexatious  sulicilude  about  the  success 
of  their  endeavours,  for  the  promoting  its  present  inlerest: 
i.  e.  after  he  had  more  directly  forbidden  their  undue  care- 
fulness about  their  own  little  concernments,  what  they 
should  eat,  drink,  or  put  on  ;  and  directed  them  rather  and 
more  principally  to  seek  the  kingdom  of  God  and  his 
righteousness,  with  an  assurance  that  those  other  things 
should  be  added  to  them.  It  seems  not  improbable  lie 
might,  in  conclusion,  give  this  general  direction,  as  with  a 
mure  especial  reference  to  the  private  concernments  of 
human  life,  about  which  common  frailty  might  make  them 
more  apt  to  be  unduly  thoughll'ul  :  so  with  some  oblique 
and  secondary  reference  to  the  affairs  of  that  kingdom  too, 
which  they  were  here  to  serve  as  well  as  hereafter  to  par- 
take and  enjoy;  and  about  the  success  of  whicli  service 
(being  once  engaged  in  it,  and  the  difficulties  they  were 
to  encounter  appearing  great  and  discouraging  to  so  in- 
considerable persons  as  they  must  reckon  themselves) 
they  might  be  somewhat  over-solicitous  also. 

Nor,  though  they  might  not  as  yet  understand  their  own 
work,  nor  (consequently)  have  the  prospect  of  its  difficul- 
ties as  yet  in  view,  are  we  to  think  our  Saviour  intended 
to  limit  the  usefulness  of  the  instructions  he  now  gave 
them  to  the  pre.sent  lime,  but  meant  ihein  to  be  of  future 
use  to  them  as  occasions  should  afterwards  occur.  As  we 
also  find  that  they  did  recollect  some  other  sayings  of  his, 
and  understand  better  the  meaning  of  them,  when  parti- 
cular occasions  brought  them  to  mind,  and  discovered  how 
appusile  and  applicable  they  then  were.  Luke  xxiv.  8. 
John  ii.  23.  So  tliat  we  may  filly  understand  this  prohibi- 
tion to  intend,  universally,  a  pressing  of  that  too  great  ap- 
titude and  proneness  in  Ihe  minds  of  men,  unto  undue  ex- 
cursions into  futurity,  their  intemperate  and  extravagant 
rangings  and  roamings  into  that  unknown  cotintry,  that 
terra  incognita,  in  which  we  can  but  bewilder  and  lose 
ourselves  to  no  purpose.     Therefore, 

Secondly,  and  more  principally,  by  lo-morrmi'  we  are  to 
understand  the  things  that  may  fall  within  that  compass 
of  future  time.  For  time  can  only  be  the  object  of  our 
care,  ia  that  relative  sense,  as  it  refers  unto  such  and  such 
occurrences  and  emergencies  that  may  fall  into  it.  And 
so  our  Saviour  explains  himself  in  the  very  next  words, 
that  by  to-morrow  he  means  the  l/iinas  of  to-morrow.  To- 
morrow shall  lake  care  for  the  tilings  of  itself  And  yet 
here  we  mu.st  carefully  distinguish,  as  to  those  things  of 
to-morrow,  matters  of  event  and  of  iluty.  We  are  not  to 
think  these  the  equally  prohibited  objects  of  our  thoughts 
and  care.  Duty  belongs  to  us,  it  falls  within  our  province, 
and  there  are  (no  doubt)  thoughts  to  be  employed,  how  I 
may  continue  on  in  a  course  of  duty,  unto  which  I  am,  by 
all  the  most  sacred  obligations,  tied  for  a  stated  course, 
that  may  lie  before  me,  let  it  be  never  so  long,  and  be 
never  so  many  to-morrows  in  it.  There  ought  to  be 
thoughts  used,  of  this  sort,  concerning  the  duties  of  the 
morrow,  and  of  all  my  futuretime.  If  it  please  God  to  give 
mc  such  additional  time,  I  will  love  him  to-morrow,  I  will 
.serve  him  to-morrow,  I  will  trust  him  to-morrow,  I  will 
walk  with  him  to-morrow.  1  will,  through  the  grace  of 
God,  live  in  his  fear,  service,  and  co.nmiinion,  even  as 
long  as  I  have  a  day  to  live.  Upon  such  terms  doth  every 
sincere  Christian  hind  himself  to  God,  even  for  always,  as 
God  binds  himself  to  them  on  the  same  terms.  This  God 
shall  be  our  God  f  )r  ever  and  ever,  he  shall  be  our  guide 
even  unto  death,  Psal.  xlviii.  14.  The  ca.se  can  never  alter 
i  with  us  in  this  regard:  but  as  the  worthiest  object  of  all 
our  thoughts  is  vsliiday  and  to-day  the  same,  and  for 
ever,  so  should  the  <'i)urse  of  our  thoughts  be  too,  in  re- 
ference to  that  bU'SM'd  object.  Every  day  will  I  bless  thee, 
and  praise  thy  name  for  ever  and  ever,  Psal.  cxlv.  'i.  I 
will  sing  unto  the  Lord  as  long  as  I  live;  I  will  sing 
praise  to  my  God  while  I  have  my  being,  Psal.  civ.  33. 
The  thoughts  of  our  hearts  should  be  inuch  excited  this 
way,  how  it  may  be  thus  with  us,  in  all  future  time;  that 
to-morrow,  in  this  respect,  may  be  as  this  day,  and  much 
more  abundant  as  is  spoken  on  another  account,  Isa.  Ivi. 
I'J.  To-morrow  shall  be  as  this  day,  God  assisting,  and 
a  Maiiiionld.  .Mur.  Nuv.  D.  Met.  Casu'ibon.  Eutliu^. 


much  more  abundant  as  to  my  love  to  him,  serving  of 
him,  conversing  with  him,  doing  and  designing  for  him, 
which  are  to  run  through  all  my  days. 

But  now  for  the  events  of  to-m<irrow,  they  are  things 
quite  of  another  consideration.  They  do  not  belong  to 
us,  they  are  not  of  the  ra  iii,'  i/ili.,  noneof  the  things  within 
our  compass.  To  employ  ourselves  with  excessive  inten- 
tion of  thoughts  and  cares  concerning  them,  is  to  meddle 
without  our  sphere,  beyond  what  we  have  any  warrant  for, 
further  than  as  it  is  in  some  cases  supposable  there  may 
be  some  connexion,  and  dependance,  between  such  and 
such  events,  and  my  own  either  sin  or  duty.  Now  events 
that  may  occur  to  us  to-morrow,  or  in  our  future  time,  you 
know  are  distinguishable  into  good  or  b,ad,  grateful  and 
ungrateful,  pleasing  to  us  or  displea'^ing.  Good  or  grate- 
ful events,  you  easily  apprehend,  are  not  here  intended. 
We  do  not  use  to  perplex  ourselves  about  good  things, 
otherwise  than  as  they  maybe  wanting,  and  as  we  may  be 
deprived  of  them,  which  privation  or  want  is  an  evil. 
And  under  that  notion  our  Saviour  considers  the  object  of 
the  prohibited  thoughtfulness,  as  his  after-words  show : 
Sufiicient  fur  the  day  is  the  evil  of  it.  And  therefore  gives 
caution  not  equally  against  all  forethoughts,  about  the 
events  of  future  time  ;  of  which  some  may  be  both  ration- 
al, and  pleasant ;  but  against  forebodings,  and  presages  of 
evil  and  direful  things.  As  lest  such  thoughts  should 
slide  into  our  minds,  or  impose  and  obtrude  themselves 
upon  us  :  "  Alas  !  what  shall  I  do  to  live  to-morrow  1  I  am 
afraid  I  shall  want  bread  for  to-morrow,  or  for  my  future 
time."  This  our  Saviour  .says  is  paganish,  after  these 
things  do  the  Gentiles  seek,  that  (as  is  intimated)  have  no 
father  to  take  care  of  them.  Your  heavenly  Fatherknows 
you  have  need  of  these  things,  {v.  32.)  and  directs  his 
disciples  to  a  nobler  object  of  their  thoughts  and  care,  {v. 
33.)  Seek  you  first  the  kingdom  of  God;  wherein,  as 
their  future  reward,  so  their  present  work  and  busines.s 
was  to  lie.  And  then  adds.  Take  no  thought  for  to-mor- 
row, q.  d.  it  would  be  indeed  an  ill  thing  if  you  should 
want  bread  to-morrow,  and  it  would  be  worse  if  the  affairs 
of  God's  kingdom  should  miscarry,  or  you  be  excluded  it. 
But  mind  you  your  own  present  work,  and  be  not  unduly 
concerned  about  these  surmised  bad  evenLs,  God  will  pro- 
vide. This  is  then,  in  short,  the  object  of  this  prohibited 
thoughtfulness — future  time  including  whatsoever  un- 
grateful events  we  suppose  and  pre-apprehend  in  it. 

Secondly,  We  are  to  inquire  about  the  thoughtfulness 
prohibited  in  reference  hereto.  It  cannot  be  that  all  use 
of  thoughts  about  future  events,  even  such  as,  when  they 
occur,  may  prove  afflictive,  is  intended  to  be  forbidden. 
Which  indeed  may  be  collected  from  the  import  of  the 
word  in  the  text  that  signifies  another,  peculiar  sort  of 
thinking,  as  we  shall  hereafter  have  more  occasion  totake 
notice.  We  were  made,  and  are  naturally,  thinkingerea- 
tures  ;  yea,  andforethinking,orcapableof  prospiciency  and 
foresight.  'Tis  that  by  which  in  part  man  is  distinguished 
from  beast.  Without  disputing'  as  some  do  how  far  na- 
ture, in  this  or  that  man,  doth  contribute  to  divination 
and  prophecv;  we  may  say  of  man  indefinitely,  he  is  a 
sort  of  divining  creature,  and  of  human  nature  in  common, 
that  it  much  excels  the  brutal,  in  this,  that,  whereas  sense 
is  limited  to  the  present,  reason  hath  dignified  our  nature 
by  adding  to  it  a  sagacity,  and  enabling  us  to  use  prcspec- 
tion  in  reference  to  what  yet  lies  more  remotely  before  us. 
And  though  we  are  too  apt  to  a  faulty  excess  herein,  and 
to  be  over-presaging,  (which  it  is  the  design  of  this  dis- 
course to  sho\v,)yet We  are  not  to  think  that  all  use  of  any 
natural  facultv  can  be  a  fault ;  for  that  would  he  to  charge 
a  fault  on  the  Author  of  nature.  The  t'aeuUies  will  be  active. 
To  plant  them  therefore  in  our  natures,  and  forbid  their 
use,  were  not  consistent  with  the  wisdom,  righteousness, 
and  gooJ.ness  by  which  they  are  implanted.  It  must  there- 
fore be  our  business  to  show — what  thoughtfulness  is  iwi, 
— and  then,  what  ts  within  the  compass  of  this  prohibition. 

1.  What  is  not.  There  is,  in  the  general,  a  prudeiit, 
and  there  is  a  Christian,  use  of  forethought,  about  matters 
of  that  nature  already  specified;  which  we  ctmnot  under- 
stand it  was  our  Saviour's  meaning  to  forbid. 

1.  A  prudent,  which  imports  reference  to  an  end.  Our 
actions  are  so  far  said  to  be  governed  by  prudence,  and  to 


OP  THOUGHTFULNESS  FOR  THE  FUTURE. 


331 


proceed  from  it  as  they  do  designedly  and  aptly  serve  a  va- 
luable end. 

1.  The  foresight  of  evils  probable,  yea  even  possible,  to 
befall  us,  is  useful,  upon  a  prudential  account,  to  several 
very  considerable  ends  and  purposes ;  either  to  put  us 
upon  doing  the  more  good  in  the  meantime,  or  upon  the 
endeavour  (within  moderate  bounds,  and  as  more  may  be 
needful)  of  possessing  more  ;  or  that  we  may  avert  or 
avoid  imminent  evils  ;  or  that  what  cannot  be  avoided,  we 
may  be  the  better  able  to  bear. 

1.  That  we  may  he  incited,  hereupon,  to  do  all  the  good 
we  can  in  the  world,  in  the  meantime,  before  such  evils 
overtake  and  prevent  us.  For  prudence  itself  will  teach  a 
man  to  account  (and  hath  taught  even  heathens)  that  he 
doth  not  live  m  this  world,  merely,  that  he  may  live ;  that 
be  is  not  to  live  wholly  to  himself;  his  friends  claun  a  part 
in  him,  his  neighbours  a  part,  his  country  a  part,  the 
woiid  a  part.  He  lives  not  at  the  rate  of  a  prudent  man 
that  thinks  of  living  only  to  indulge  and  gratify  himself, 
and  consult  his  own  ease  and  pleasure,  and  upon  this  con- 
sideration, his  prudence  should  instruct  him  to  do  all  the 
present  good  he  can,  because  there  are  evils  in  view  that 
may  narrow  his  capacity,  and  snatch  from  him  the  oppor- 
tunity of  doing  much.  "The  evil  day  (as  it  is  more  emi- 
nently called)  is  not  far  off  He  should  therefore  bethink 
himself  of  doing  good  to  his  friend  (as  the  son  of  Syrack 
speaks)  before  he  die.  And  there  are  other  evils  that  may 
anticipate  that  day  ;  unto  which  the  preacher  hath  refer- 
ence, (Eccles.  xi.  '2.)  when  he  directs,  to  give  a  portion  to 
seven  and  also  to  eight,  because  we  know  not  what  evil 
shall  be  upon  the  earth.  We  cannot  tell  how  soon  we  may 
have  neither  power  nor  time  left  to  do  it  in. 

Yea,  and  secondly.  That  we  may  be  provided  (as  far  as 
it  lies  within  the  compass  of  regular  endeavour)  of  such 
needful  good  things,  as  are  requisite  for  our  support  in  this 
our  pilgrimage;  and  especially,  upon  occasion  of  a  fore- 
seen calamity  approaching.  This,  as  prudence  doth  re- 
quire, so  we  cannot  suppose  our  Saviour  doth  by  a  con- 
stant rule  forbid,  who  sometime  enjoined  his  disciples  to 
carry  a  scrip  with  them,  though  at  another  time  (that  they 
might,  once  for  all,  be  convinced  of  the  sufficient  care  of 
Providence,  when  or  howsoever  they  should  be  precluded 
from  using  their  own)  he  did,  extraordinarily,  forbid  it. 
And  'tis  evident  that,  in  common  cases,  it  is  more  espe- 
cially incumbent  on  the  master  of  a  family  to  make  provi- 
sion for  his  household  for  the  future  ;  to  provide  in  the 
more  convenient  season  of  the  year,  as  in  summer,  for  the 
following  winter.  A  document  which  the  slothful  are  sent 
to  learn  from  a  very  despicable  instructor.  Go  to  the  ant, 
thou  sluggard,  Prov.  vi.  6,  &c.     And  again, 

Thirdly,  That  the  approaching  evil  may,  if  avoidable,  be 
declined,  the  prudent  man  foresees  the  evil  and  hides  him- 
self, when  the  simple  pass  on  and  are  punished,  Prov.  xxii. 
3.  And,  perhaps,  for  this  their  simplicity  ;  that  they  re- 
Sardlessly  go  on  with  a  stupid  negligence  of  all  warnings, 
till  the  stroke  and  storm  fall.  Which,  whereas  there  may 
be  one  event  to  the  wise  man  and  the  fool,  (as  Eccles.  ii. 
14.)  will  prove  to  the  one  a  mere  affliction,  to  the  other 
(upon  this  as  well  as  other  accounts)  a  proper  and  most 
tlf  served  punishment.  Because  (as  is  there  said)  the  wise 
man's  eyes  are  in  his  head,  prompt  and  ready  for  their  pre- 
sent use,  the  fool  walks  in  darlniess,  which  must  be  under- 
stood of  a  voluntary  self-created  darkness,  as  if  he  had 
plucked  out  his  own  eyes.  Which  is  the  wickedness  of 
follv,  as  the  same  Eccle.siastes's  phrase  is,  ch.  vii.  v.  25. 

Fourthly,  That  what  cannot  be  avoided  mav  be  the  more 
easily  borne.  Everyman  counts  it  de.sirable,  not  to  be 
surprised  by  evils  that  are  unavoidable  and  no  wav  to  be 
averted.  Prudence  will,  in  such  a  ca-se,  use  forelhouslus 
to  better  purpose,  than  only  to  anticipate  and  multiply  an 
affliction,  or  consequently,  to  increase  its  weight;  but  much 
to  alleviate  and  lessen  it :  by  learning  to  bear  it ;  gradually, 
and  by  gentle  essa^-s  to  acquaint  the  shoulder  with  the 
burden  :  to  inure  and  compose  the  mind,  and  reconcile  it 
to  the  several  circumstances  (so  far  as  they  are  foreseen)  of 
that  less-pleasing  state  we  are  next  to  pass  into.  Which 
advantage  might  be  one  reason  why  Solomon,  in  the  above- 
mentioned  place,  (though  according  to  the  genius  of  that 
reasoning  book  he  variously  discourses  things  on  the  one 
hand  and  the  other,)  prefers  wisdom  to  folly  as  much  as 


light  to  darkness,  (Eccles.  ii.  13.)  though  one  event  may- 
happen  to  both.  'Tis  an  uncomfortable  thing  to  walk  in 
darkness;  and  (supposing  there  be  that  wisdom  that  can 
make  due  use  ot  a  prospect)  not  to  see  an  evil  til!  we  meet 
and  feci  it.  Unexpected  evils  carry,  as  such,  a  more  pe- 
culiar sting  and  pungency  with  them;  when  any  shall  say. 
Peace,  peace,  till  sudden  destruction  comes  upon  them  as 
travail  on  a  woman  with  child,  1  Thes.  v.  3.  Nor  can  we 
reasonably  think  it  was  any  part  of  our  Saviour's  intend- 
ment, to  advise  his  disciples  unto  such  a  self-revenging  se- 
curity, who  so  often  enjoins  them  watchl'ulness,  because  of 
what  should  come  to  pass.  Or  that  he  should  counsel  them 
to  the  same  thing,  for  which  he  blames  and  upbraids  the 
Pharisees  and  Sadducees,  their  not  discerning  the  signs  of 
the  times.  Upon  all  these  prudential  accounts  there  is  a 
use  of  forethoughts  about  future  approaching  evils. 

Secondly,  And  there  is  a  further  use  to  be  made  of 
them  upon  an  account  more  purely  ChrisUon.  I  would 
tempt  none,  under  pretence  of  distinguishing  these  heads, 
to  think  they  should  oppose  them.  Christianity  must  be 
understood  in  reference  to  common  prudence  to  be  cumu- 
lative, not  privative.  It  adds  to  it  therefore  ;  oppo.ses  it 
not,  but  supposes  it  rather.  And  indeed  it  adds  that,  upon 
the  account  whereof  we  are  far  the  more  liable  to  afflicting 
evils,  and  so  are  the  more  concerned  to  use  forethoughts 
about  them.  For,  whereas  there  are  much  rarer  instances 
of  suffering  merely  for  the  dutiesof  natural  religion,  «-h:ch 
the  common  reason  of  man  acknowledges  equal  and  un- 
exceptionable, we  are  plainly  told  that  all  that  will  live 
godly  in  Christ  Jcstis,  .shall  sufl'er  persecution,  ('2  Tim.iii. 
12.)  though  not  in  all  times  alike.  Here  therefore  'tis  ne- 
cessary we  have  serious  forethoughts  of  the  evils  which 
seem  likely  to  befall  us,  for  the  Christian  interest,  upon 
several  accounts. 

1.  That  we  may  e.spouse  it  sincerely;  and  enter  our- 
selves the  disciples  of  Christ  with  a  true  heart :  which  we 
are  not  likely  to  do  if  we  understand  not  his  terms,  and  do 
not  cou.sider  the  state  of  the  case.  What  is  done  without 
judgment,  or  upon  mistake,  is  noi  like  to  be  done  in  truth. 
If  we  fall  in  with  Christ  and  Christianity  upon  supposition 
of  only  halcyon  days,  in  our  time,  and  that  we  shall  never 
be  called  to  suffer  for  him,  we  shall  most  probably  de- 
ceive ourselves,  and  prove  fal.se  to  him.  It  will  appear 
our  bargain  was  void  in  the  making,  as  to  any  tie  we  can 
have  upon  him.  We  are  to  reckon,  when  we  take  on  the  j'oke 
of  Christ,  of  bearing,  also,  his  cross;  and  be  in  a  prepara- 
tion of  mind  to  lose  and  suffer  all  things  for  him.  And  to 
use  forethoughts  of  this  kind  is  what  he«njoins  us,  (Luke 
xiv.  18.)  under  the  expression  of  counting  the  cost,  what  it 
may  amount  unto  to  be  a  resolved  sincere  Christian.  And 
he  tells  us  withal,  what  the  cost  is  to  forsake  all,  (r.  33.) 
to  abandon  father,  mother,  wife,  children,  brethren,  sisters, 
and  one's  own  life,  v.  26.  And  all  this,  (as  is  ofien  incul- 
cated.) as  that  without  which  a  man  cannot  be  his  disciple, 
i.  e.  not  become  one,  as  there  the  phrase  must  signifj' !  So 
that  though  he  have  come  to  him,  i.e.  have  begun  to  treat, 
(If  a  man  come  to  me)  and  do  not  so,  iu  his  previous  reso- 
lution, nothing  is  concluded  between  Christ  and  him. 

Secondly,  That,  upon  this  constant  pro.spect  of  the  state 
of  our  case  we  may  endeavour  our  own  conhrmation,  from 
time  to  time,  in  our  fidelity  to  him.  For  new  and  unfore- 
thought  occasions,  that  we  have  not  comprehended  in  their 
particulars,  or  in  equivalence,  may  beget  new  impressions, 
and  dispositions  to  revolt.  Besides  all  that  had  come  upon 
those  faithful  confessors,  (Ps.  xliv.)  that  they  were  sore 
broken  in  the  place  of  dragons,  and  covered  with  the  sha- 
dow of  death  ;  (c.  19.)  notwithstanding  which  they  appeal 
to  God,  that  their  heart  was  not  turned  back,  and  that 
their  steps  had  not  declined  from  his  way :  and  offer  them- 
selves to  his  search,  whether  they  had  forgotten  him,  or 
stretched  out  their  hands  to  a  strange  god.  They  add,  Yea, 
for  thy  sake  we  are  killed  all  the  day  long.  They  reckon 
upon  nothing  but  suffering,  and  that  to  utmost  extremity, 
all  the  rest  of  their  day,  and  yet  are  still  of  the  same  mind. 
Patience  must  be  laid  in,  that  mav  be  drawn  forth  unto 
long-suffering.  And  we  are  to  endure  to  the  end,  that  we 
may  be  saved.  And  therefore  suffering  to  the  last,  is  to  be 
forethought  of;  through  the  whole  course  of  which  state  ot 
suffering  we  must  resolve,  through  the  grace  of  Christ, 
never  to  desert  his  interest.  Otherwise  we  ave  so  deceived, 


333 


OF  THOUGHTFUL-\ESS  FOR  THE  FUTURE. 


as  he  that  goes  to  build  a  lower,  without  counting  what 
his  expense  will  be  belore-haiKl ;  or  he  that  is  lo  meet  an 
enemy  in  llie  lield,  wilhout  makijig  a  computation  of  the 
equality  or  inequaliiy  of  the  forces  on  the  one  side  and  the 
other ;  as  our  tiaviour  further  discourses  in  the  above- 
mentioned  context. 

Thirdly,  Thai  we  may  ca.st  with  ourselves  how,  not  only 
not  to  desert  the  Christian  interest,  but  most  advantai;u- 
ously  to  serve  it.  Suppositions  ought  to  be  made  of  wlial- 
soever  diiBculties  seem  not  unlikely  to  be  in  our  case,  that 
we  may  bethink  ourselves  how  we  may  be  of  most  use  lo 
the  interest  of  our  great  Master  and  Lord,  upon  such  and 
such  emergencies.  For  such  a  supposition  he  himself 
suggests,  Matt.  x.  '23.  If  they  persecute  you  in  this  city, 
flee  ye  into  another.  And 'lis  likely  he  gives  this  direc- 
tion not  with  respect  merely  to  their  being  safe,  but  ser- 
I'iceable,  as  the  following  words  seem  to  intimate.  For  ve- 
rily I  say  unto  you,  ye  shall  not  have  gone  over  the  cities 
of  Isiael,  till  the  Son  of  man  be  come,  q.  d.  "  You  will 
liave  work  lo  do  whither  ever  you  come,  and  will  scarce 
have  done  all  witliin  that  allotment  of  tune  you  will  have 
for  it,  before  the  vengeance  determined  upon  this  people 
prevent  you  of  further  opportunity  among  them :"  as  Ter- 
luUian  discourses  at  large,  and  not  irrationally,  upon  this 
subject,  and  Augustine  to  Ihe  like  purposed 

Fourthly,  That  we  may  be  Ihe  more  e.xciled  to  pray  for 
the  preserv.ilion  and  piosperity  of  the  Christian  interest. 
Those  we  should  always  reckon  the  worst  days,  that  are 
of  worst  abode  unto  it,  though  we  cipectour  own  share  in 
the  calamities  of -such  days.  When  his  interest  declines, 
and  there  are  phenomena  in  providence,  appearances  and 
aspects  very  threatening  to  it,  there  ought  to  be  ihe  more 
earnest  and  imporlunate  praying.  And  that  there  may  be 
so,  our  eye  should  look  forward,  and  be  directed  towards 
the  foreshown  events  as  from  whence  we  are  lo  lake  ar- 
guments and  motives  to  prayer.  And  we  should  reckon 
therefore  they  are  presignirtedthat  we  may  be  excited,  and 
a  dutiful  love  to  his  great  name  be  awakened  in  us.  What 
shall  he  done  lo  thy  great  name?  What  .shall  become  of 
thy  kingdom  among  men  1  Nor  can  we  ever  pray  "  thy 
kingdom  come,"  without  a  prospect  to  futurity.  Yea,  and 
all  prayer  hath  reference  losomewhat  yet  future.  If  there- 
fore all  forethoughts  about  the  concernments  of  future  time 
were  simply  forbidden,  there  were  no  place  left  for  prayer 
at  all.  Hitherto  then  we  see  how  far  taking  thought  about 
the  future  is  not  forbidden. 

Secondly,  We  are  next  therefore  to  show  wherein  it  is. 
And  it  appears  from  what  hath  been  said,  it  is  not  evil  in 
ilself,  for  then  it  must  be  universally  so,  and  no  circum- 
stance could  make  it  good  or  allowable  in  any  kind. 
Therefore  it  must  be  evil  only  either  by  participation  or  by 
redundancy.  And  so  it  may  be,  either  as — proceeding 
from  evil,  or  as  tending  to  evil :  i.  c.  in  respect  either  of 
the  evil  causes  from  which  it  comes,  or  of  the  ill  effecLs  to 
which  it  lends.  Under  these  two  heads  we  shall  compre- 
hend what  is  to  be  said  for  opening  the  sense  wherein  it 
may  be  understood  to  fall  under  ihe  present  prohibition. 

1.  All  such  thoughtfulness  must  be  understood  lo  be 
evil  and  forbidden  as  hath  an  ill  root  and  original.  As, 
before,  our  Saviour,  in  this  sermon  of  his,  forbids  .some- 
what else  under  this  notion,  because  it  comelh  of  evil. 
What  dolh  so,  partakes  from  thence  an  ill  s.avour.  Those 
are  evil  thoughis  that  panicipale,  and,  as  it  were,  lasle  of  an 
evil  cause,  which  may  be  manifold.     As, 

First,  It  may  proceed  from  agroimdlessand  loo  confident 
presumption,  that  we  shall  live  to-morrow,  and  thai  our  to- 
morrow shall  be  a  long  day,  or  that  we  have  much  time 
before  us  in  Ihe  world  ;  which  as  it  really  is  a  great  un- 
certainly,  ought  always  to  be  so  esteemed.  Men  presume 
first,  and  lake  somewhat  for  granted  which  they  ought  not, 
and  make  that  their  hypothesis,  upon  which  lliey  lay  a 
frame  of  iniquily  of  this  kind,  and  make  it  the  ground  of 
much  forbi<ldeii  thoughtfulness  and  care.  They  forget  in 
whose  hands  their  breath  is,  a.ssume  to  themselves  the 
measuring  of  Iheir  own  lime,  us  if  they  were  lords  of  it, 
take  it  for  granted,  ihcy  shall  live  so  long;  and  accordingly 
form  their  projects,  lay  designs,  and  then  grow  very  soli- 


ActAijie  Ilia  uwn  lliiiib'ii.  nul  tlw  Iliiiiiid  ul'Jtuiu  clirut.  TJiou  tuiat  lied  Uhoufii 


cilous  how  they  will  succeed  and  lake  effect.  By  break- 
ing another  lonner  law,  ihey  lead  themselves  into  the 
transgression  of  this,  i.  e.  first  boast  of  to-morrow  against 
the  prohibition,  (Prov.  xxvii.  l.)and  then  proceed  unduly 
lo  lake  thought  for  lo-morrow.  The  case  which  we  find 
falls  under  animadversion.  Jam.  iv.  1!),  &c.  To-morrow 
we  will  go  to  such  a  ciiy,  and  buy  and  sell,  and  gel  gain, 
when  as  (sailh  that  aposlle)  you  do  not  know  what  shall 
be  on  the  morrow;  for  what  is  your  life,  is  il  not  a  vapour  ? 
&c.  Would  we  learn  lo  die  daily,  and  consider  that,  for 
ought  we  know,  lo-morrow,  in  the  strictest  sense,  may 
prove  Ihe  day  of  our  death,  and  that  then,  in  that  very  day 
must  our  thoughts  perish,  we  should  think  less  intensely 
on  the  less  fruitful  subjects.  Our  thoughis  would  lake  a 
higher  flight,  not  flutter  in  the  dust,  and  fill  our  souls  with 
gravel,  as  is  our  wont;  and  less  no  doubt  oflend  against 
Ihe  true  meaning  of  this  interdict  of  our  Saviour  in  the 
lext. 

Secondly,  There  may  be  an  undue  forbiddenthoughlful- 
ness  about  to-morrow,  proceeding  from  a  too  curious  in 
quisiliveness,  and  afi'ectation  of  prying  into  futurity.  Men 
have  nothing  here  but  gloom  and  cloudy  darlmess  before 
Ihein.  Fain  they  would  wilh  Iheir  weak  and  leeble  beam 
pierce  the  cloud,  and  cannot;  'lis  retorled,  and  doth  not 
enter.  They  think  to  reinforce  it  by  a  throng  and  thick 
succession  of  thoughts,  but  do  only  think  themselves  into 
Ihe  more  confusion  ;  cannot  see  what  is  next  before  them. 
What  new  scene  shall  first  open  upon  them,  they  cannot 
tell.  And  (as  is  natural  to  Ihem  that  converse  in  dubious 
darknes.s)  iheir  thoughts  turn  all  lo  fear.  And  they  there- 
fore think  the  more,  and  a.s  their  thoughts  multiply,  in- 
crea,se  theirfear.  Whereas  ihey  should  retire,  and  abstain 
from  conversing  in  so  disconsolate  a  region,  among  shades 
and  spectres,  which  are  their  own  creatures,  perhaps,  for 
the  most  pari ;  and  wherewith  ihey  first  cheat,  and  then 
fright  themselves.  They  should  choose  rather  to  converse 
in  the  light  of  former  and  present  things,  which  the)" 
know  ;  and  of  such  greater  and  more  considerable  futuri- 
ties as  God  hath  thought  fit  plainly  to  reveal.  And  be 
contented  there  should  be  arcana,  and  that  such  future 
things  remain  so,  as  God  hath  reserved  and  locked  up 
from  us.  It  is  not  for  you  to  know  the  times  and  seasons, 
which  the  Father  halh  put  in  his  own  power,  sailh  our  Sa- 
viour (departing)  unto  his  disciples,  (Acts  i.  7.)  when  he 
was  now  going  up  into  slory.  Fain  they  would  have  known 
how  it  should  speed  afterwards  wilh  them,  and  his  inter- 
est. Wilt  thou  now  (say  they)  restore  the  kingdom  to 
Israeli  It  is  not  for  you  (says  he)  lo  know,  &c.  If  God 
should  any  way  give  us  light  into  futurity,  'tis  to  be  ac- 
cepted, if  we  are  sure  it  is  i>om  him  ;  and  be  regarded  ac- 
cording lo  what  proofs  there  are  that  it  is  so.  As,  some- 
times, he  dolh  premonish  of  very  considerable  events,  that 
are  coming  on  ;  and,  according  to  what  of  evidence  there 
is  in  any  such  monition,  ought  the  impressions  lo  be  upon 
our  spirits.  But  when  out  of  our  own  fancies  we  will 
supply  the  want  of  such  a  discovery,  and  curiously  busy 
(much  more  if  we  hereupon  torment)  ourselves  to  no  pur- 
pose ;  this  we  cannot  doubt  is  forbidden  us.  But  we  shall 
say  more  of  it  hereafter  apart  by  ilself.  And  wilh  this  we 
mav  most  fiilv  connect. 

Thirdly,  That  such  thoughtfulness  about  the  future  is  to 
be  concluded  undue  and  forbidden,  as  proceeds  from  a  too 
conceited  self-indulgent  opinion  of  our  own  wisdom,  and 
abilily  lo  foresee  what  shall  happen.  For  from  our  very 
earnest  desire  lo  foreknow,  may  easily  arise  a  belief  ihal  we 
do,  or  can  do  .so.  As  a  dream  comelh  from  muliitude  of 
business,  the  over-bu.sy  agilalion  and  exercise  of  our  minds 
about  what  shall  be,  makes  us  dream,  and  in  our  dream 
we  seem  to  ourselves  lo  see  visions ;  and  have  before  us 
very  accurate  schemes  and  prospects  of  things.  How  in- 
ventive are  men,  and  ingenious  in  contriving  Iheir  frames 
and  models,  either  direful  and  dismal,  or  pleasant  and  en- 
taining,  as  the  disposition  of  their  minds  is,  compared 
with  the  present  a.spect  of  affairs,  which  variously  impresses 
Ihem  this  way  or  that!  If  ihey  be  terrible  and  dismal, 
but  raised  only  upon  a  conceited  opinion  of  our  own  great 
skill  and  faculty  in  foreseeing,  they  have  their  afUicling 

ent.  iM'cniuiC  thou  wast  afraij  i 


OF  THOUGHTFULNESS  FOR  THE  FUTURE. 


333 


evil  in  themselves,  our  own  creature  (of  itself  ravenous) 
tears  and  torments  us.  If  they  be  pleasant  and  delectable, 
yet  they  may  become  afflicting  by  accident.  For  some  one 
unlhought-of  thing,  falling  out  contrary  to  our  expectation, 
may  overturn  our  whole  model  and  fabric,  as  a  touch  doth 
a  house  of  cards,  and  then  we  play  the  child's  part  in  de- 
ploring, as  we  did  in  erecting  it ;  fret  and  despair  that 
tilings  can  ever  be  brought  to  so  good  a  posture  again. 
But  whether  ihey  be  the  one  or  the  other,  their  sinful  evil 
(which  we  are  now  considering)  they  o«'e  to  one  and  the 
same  culpable  cause,  that  we  are  so  over-wise,  and  take 
upon  us  with  such  confidence  to  conclude  of  what  shall 
be;  as  if  our  wisdom  were  the  measure  of  things,  or  could 
give  laws  to  Providence  from  which  it  can  never  vary.  It 
is  not  in  itself  a  fault  to  be  afraid  of  what  is  formidable,  or 
pleased  with  what  is  pleasant,  except  it  be  with  excess.  But 
it  is  our  fault  to  be  either  frighted  with  shadows,  or  to  surfeit 
ourselves  with  a  temporal  short  pleasure  drawn  out  from 
th«m,  that  may,  afterward,  revenge  itself  upon  us  with  the 
sharper  torture,  when  as  all  their  power  to  hurt  us  they  re- 
ceive from  ourselves;  and  have  no  more  of  reality  or  exist- 
ence, than  a  strong  imagination,  and  confidence  of  our  own 
UBdeceivable  wit  and  sagacity,  gives  them.  Who  in  all  the 
world  have  minds  so  vexed  with  sudden  passions  of  fear  and 
hope,  joy  and  sorrow,  anger  and  despair,  as  your  smatter- 
ing pedants  in  policy,  such  as  set  up  for  dons ;  and  who 
fancy  themselves  men  of  great  reach,  able  to  foretell  remote 
changes,  and  see  things  whose  distance  makes  them  in- 
visible to  all  but  themselves;  that  hold  a  continual  coun- 
cil-table in  their  own  divining  heads,  think  themselves  to 
comprehend  all  reasons  of  state  :  are  as  busy  as  princes 
and  emperors,  or  their  greatest  ministers  ;  mightily  taken 
up  in  all  affairs,  but  those  of  their  own  private  stations; 
and  thereby  qualified  to  be  state  weather-glasses,  but 
prove  no  better  for  the  use  they  pretend  for,  than  a  com- 
mon almanack,  where  you  may  write  wet  for  dry  through- 
out the  year,  and  as  much  hit  the  truth.  They  that  shall 
consider  the  abstruseness  of  designs  and  transactions  that 
relate  to  the  public,  and  how  much  resolutions  about  them 
depend  upon  what  it  is  fit  should  be  commonly  unknown  ; 
so  that  they  that  judge  without  doors  must  think  and  talk 
at  random:  and  withal  that  shall  consider  the  uncertainty 
of  human  affairs,  and  that  they  who  manage  them  are  liable 
So  ignorances,  mistakes,  incogiiancies,  and  to  the  hurry  of 
various  passions,  as  well  as  other  men ;  especially  that  shall 
consider  the  many  surprising  interpositions  of  an  over- 
ruling hand,  and  what  innumerable  varieties  of  paths  lie 
open  to  the  view  and  choice  of  an  infinite  mind,  which  we 
can  have  no  apprehension  of;  might  easily,  before-hand, 
apprehend  the  vanity  of  attempting  much  in  this  kind,  as 
common  experience  daily  shows  it,  afterwards.  So  that 
multitudes  of  presaging  thoughts,  and  agitations  of  mind, 
which  proceed  from  the  supposition  of  the  contrary,  cannot 
be  without  much  sin  against  this  precept  of  our  Lord. 
And  which  would  mostly  be  avoided,  would  we  once  learn 
to  lay  no  great  stress  of  expectation  upon  any  thing  thai 
may  be  otherwise ;  and  to  reckon  (with  that  modesty 
which  would  well  become  us)  that  we  can  foresee  nothing 
in  the  course  of  ordinary  human  affairs  upon  more  certain 
ierms. 

Fourthly,  Here  is  especially  forbidden  such  thoughtful- 
ness  as  proceeds  from  a  secret  distrust  of  Providence,  from  a 
latent,  lurking  atheism,  or  (which  comes  all  to  one  as  to  the 
matter  of  religion)  an  only  epicurian  theism  that  excludes 
the  Divine  presence  and  government ;  i.  e.  call  it  by  one  of 
these  names  or  the  other,  whatsoever  thoughtfulness  pro- 
ceeds from  our  not  having  a  fixed,  steady,  actual  belief,  of 
the  wise,  holv,  rishteous,  and  powerful  Providence  that 
governs  all  affairs  in  the  world,  and  particularly  all  our  own 
affairs,  no  doubt  highly  offends  against  this  law.  When 
we  have  thought  God  out  of  the  world,  what  a  horrid  dark- 
ness do  we  turn  it  into  to  ourselves!  what  a  dismal  waste 
and  wilderness  do  we  make  it !  We  can  have  no  prospect 
but  of  darkness  and  desolation  always  before  us.  Did  we 
apprehend  God  as  every  where  present  and  active ;  {Dcum 
ire  per  nir.ncs  terrasque  tradus(fue  maris — )  thai  heavens, 
earth,  and  seas  are  replenished  with  a  divi^ie  powerful  pre- 
sevre ;  were  our  minds  possessed  with  the  belief  of  his 
fulness  filling  all  in  all,  and  of  governing  power  and  wis- 
Jjm,  extending  to  all  times  as  well  as  places ;  there  were  ] 


neither  time  nor  place  left  for  undue  thoughtfulness  of 
what  is,  orshall  be.  But  by  asecret  disbelief  ofProviden?e^. 
or  our  not  having  a  serious,  fixed,  lively,  practical  belief  o£ 
it,  we  put  ourselves  into  the  condition  of  the  more  stupidl 
pagans,  and  are  nor  only  as  strangers  to  the  commonweallhi 
ol  l.-.rael,  and  the  covenants  of  promise,  and  without  Christ 
and  hope,  hut  even  as  without  God  in  the  world,  or  atheists 
in  it,  as  the  word  there  signifies,  Ephes.  ii.  12.  And  when 
we  have  thus  by  our  own  disbelief  shut  out  God,  how 
over-ofiiciously  do  we  offer  ourselves  to  succeed  into< 
his  place  !  And  now  how  immense  a  charge  have  we 
taken  upon  us  !  We  will  govern  the  world,  and  order 
affairs,  and  times,  and  seasons  :  a  province  for  which  we 
are  as  fit  as  he  whom  the  poetic  fable  places  in  the  chariot 
of  the  sun.  And  so  were  it  in  onr  power,  we  should  put 
all  things  into  a  combustion.  But  it  is  too  much  for  us,, 
that  our  impotency  serves  us  to  scorch  ourselves  and  set 
our  own  souls  on  fire.  How  do  our  own  thoughts  ferment, 
and  glow  within  us,  when  we  feel  our  inability  to  dispose 
of  things,  and  counterwork  cross  events,  or  even  shift  for 
ourselves  !  For  what  are  we  to  fill  up  the  room  of  God  ! 
or  supply  the  place  of  an  excluded  deity  !  No  wonder  if 
troublous  thoughts  multiply  upon  us,  till  we  cannot  sustain 
the  cumbersome  burden.  The  context  shows  this  to  be 
the  design  of  our  Lord,  to  possess  the  minds  of  his  disci- 
ples, when  he  prohibits  them  thoughtfulness,  with  a  serious 
believing  apprehension  of  Providence,  such  a  Providence 
as  reacheth  to  all  things ;  even  the  most  minute,  and  in- 
considerable ;  to  the  birds  that  fly  in  the  air,  the  flowers 
that  grow  in  men's  gardens,  the  grass  in  their  fields,  and 
(elsewhere)  the  hairs  on  their  own  heads.  And  certainly 
if  we  could  but  carry  with  us  apprehensive  minds  of  such 
a  Providence  every  where  acting,  and  which  nothing  es- 
capes, it  must  exclude  the  thoughtfulness  here  intended  to 
be  forbidden. 

Fifthly,  Such  as  proceeds  from  an  ungovernable  spirit,  a 
heart  not  enough  subdued  to  the  ruling  power  of  God  over 
the  world.  Not  only  distrustfulness  of  Providence,  but  rebel- 
lion against  it,  may  be  the  (very  abundant)  spring  of  undue 
thoughtfulness.  A  temper  of  spirit  impatient  of  govern- 
ment, self-willed,  indomitable  ;  that  says,  I  must  have  my 
own  will  and  way,  and  things  must  be  after  my  mind  and 
manner ;  can  never  be  unaccompanied  with  a  solicitude 
that  they  may  do  so,  as  undutiful  and  sinful  as  its  cause. 
A  mind  unretractably  set,  and  pre-engaged  one  way,  can- 
not but  be  filled  with  tumult,  and  mutinous  thoughts,  upon 
any  appearing  probability  that  things  may  fall  out  other- 
wise. In  reference  to  an  afflicted  .suffering  condition  (how 
ungrateful  soever  it  be  to  our  flesh)  a  filial  subjection  to 
the  Father  of  our  spirits  is  required  under  highest  penalty. 
Shall  we  not  be  subject  to  the  Father  of  spirits  and  live  1 
Heb.  xii.  9.  To  mutiny  is  mortal,  q.  d.  you  must  be  sub- 
ject, your  life  lies  on  it.  The  title  which  the  sacred  pen- 
man there  fixes  on  God,  the  Father  of  spirits,  is  ob.servaMe, 
and  ought  to  be  both  instructive  and  grateful  to  us.  He 
is  the  great  paternal  Spirit.  We  (in  respect  of  our  .spirits) 
are  his  offspring  (as  the  apostle  elsewhere  from  a  heathen 
poet  urges.  Act"  xvii.)  In  this  context  the  fathers  of  our 
flesh  and  the  Father  of  spirits  are  studiously  contradistin- 
guished to  one  another.  The  relation  God  bears  to  us  as 
our  Father  terminates  on  our  spirits.  And  his  paternal 
care  and  love  cannot  but  follow  the  relation,  and  princi- 
pally terminate  there  too.  He  must  be  chiefly  concerned 
about  our  spirits,  that  they  be  preserved  in  a  good  and 
healthful  stale.  If  therefore  it  be  requisite  for  the  advan- 
tage of  our  spirits,  that  our  fle.sh  do  suffer,  we  are  not  to 
think  he  will  stand  upon  that,  or  oppose  the  gratification  of 
our  flesh  to  the  necessit)'' of  our  spirits.  And  in  this  case 
shall  not  the  wisdom  and  authority  of  the  Father  judge  and 
rule,  and  the  duty  of  the  son  oblige  him  to  submit  and 
obey  ■?  And  whereas  'tis  added  [and  live  7]  it  implies  we 
are  not,  upon  other  terms,  to  expect  a  livelihood,  to  sub- 
sist and  be  maintained.  A  son  in  a  plentiful,  well-governed 
familv,  as  long  as  he  can  be  content  to  keep  to  the  orders 
and  rule  of  the  family,  and  live  under  the  care  of  a  wise 
and  kind  father,  he  may  live  without  care,  or  taking 
thought;  but  if  he  will  go  into  rebellion,  he  puts  himself 
into  a  condition  thoughtful  enough.  He  is  brought  to  the 
condition  of  the  prodigal,  that  knew  not  what  shift  to 
make  to  live,  till  he  advises  with  himself,  and  comes  to 


334 


OF  THOUGHTPULNESS  FOR  THE  FUTURE. 


that  wise  resolution  of  returning.  I  will  arise  and  go  to 
my  father — If  we  speak  of  the  life  of  our  spirits,  in  the 
moral  sense,  (which  in  the  natural  sense  we  know  are  al- 
ways immortal,)  it  consists,  as  our  bodily  life  doth,  in  an 
IvKpaaia  in  that  holy  order,  and  temperament,  which  de- 
pends upon  our  continued  union  with  God,  and  keeping 
in  with  hira  (as  the  bodily  crasis  is  preserved  as  long  as 
the  soul  holds  it  united  with  itself)  A  holy  rectitude, 
composure,  and  tranquillity  is  our  life,  carries  with  it  a 
lively  sprightly  vigour.  To  be  spiritually  minded  is  life 
and  peace,  Rom.  viii.  6.  But  if  we  refuse  to  submit  to  the 
order  of  God,  and  offer  to  break  ourselves  off  from  him, 
this  haih  a  deadly  tendency.  It  tends  to  dissolve  the 
whole  frame,  and  would  end  in  death  if  sovereign  victori- 
ous grace  did  not  prevent.  To  be  sure  an  attempt  to  rebel 
gradually  discomposes  our  whole  soul,  and  brings  in  a 
crowd  of  thoughts  that  will  be  as  uncomfortable  to  our- 
selves, as  they  are  undutiful  towards  God ;  and  conse- 
quently impair  and  enfeeble  life  ;  which  our  Saviour  im- 
plies to  consist  in  a  good,  healthy,  comfortable,  internal 
habit  of  mind  and  spirit,  when  he  denies  it  to  stand  in  ex- 
ternals. A  man's  life  consists  not  in  the  abundance  of  the 
things  which  he  possesses,  Luke  xii.  15.  All  which  in- 
ward composure  and  tranquillity  depend  upon  our  willing 
submitting  to  be  governed.  What  a  blessed  repose  and 
rest!  how  pleasant  a  vacancy  of  diseasing  vexatious 
thoughts  doth  that  soul  enjoy  that  hath  resigned  itself,  and 
gives  a  constant  unintermitted  consent  to  the  Divine  go- 
vernment! when  it  is  an  agreed,  undisputed  thing,  that 
God  shall  always  lead  and  prescribe,  and  it  follow  and  obey ! 

Some  heathens  have  given  us  documents  about  follow- 
ing God,  that  might  both  instruct  and  shame  us  at  once. 
It  would  save  us  many  a  vain  and  troublesome  range,  and 
excursion  of  mind  and  thoughts,  could  we  once  learn  con- 
staiitly  to  do  so.  If  upon  a  journey,  in  an  intricate  way 
full  of  various  turnings  and  windings,  a  man  have  a  good 
and  sure  guide  before  him;  as  long  as  he  follows  he  needs 
not  be  thoughtful,  or  make  trials  here  and  there.  But  if 
he  will  outrun  his  guide,  and  take  thisorthat  bye-waybe- 
cause  it  seems  plea,sant,  he  puts  himself  to  the  needless 
labour  of  coming  so  far  back,  unless  he  will  err  continu- 
ally. As  long  as  we  are  content  that  God  govern  the  world 
and  us,  all  is  well. 

Sixthly,  All  such  thoughtfulness  is  undue  as  proceeds 
from  a  dislike  of  God's  former  methods,  in  what  he  hath 
heretofore  done ;  when,  because  things  have  not  gone  so 
as  to  please  us  formerly,  therefore  we  are  thoughtful  and 
afraid  they  may  as  little  please  us  hereafter.  Here  the 
peccant  cause  is  art  aptness  to  censure  and  correct  Provi- 
dence ;  as  they,  Mai.  ii.  17.  Where  is  the  God  of  judg- 
ment 1  (we  may  reckon  it  a  branch  from  that  former  root, 
an  unsubject  spirit,  only  shooting  backward :)  a  disposition 
to  find  fault  with  the  paths  God  hath  taken,  as  if  he  had 
made  some  wrong  steps,  or  in  this  or  that  instance  had 
mistaken  his  way.  But  he  that  reproveth  God,  let  him 
answer  it.  Job  xl.  2.  Men  are  apt  to  fancy  that  things 
might  have  been  belter  so  or  so.  Hereupon  how  do 
thoughts  flutter  and  fly  out  to  futurity !  "  What  if  he 
should  do  to-morrow,  as  he  did  yesterday ;  in  future,  as 
in  former  time;  what  a  world  should  we  have  of  it  V 
There  had  been  some  rough  unpleasant  passages  even  to 
Moses  himself  in  the  course  of  God's  di.spensation  towards 
Israel,  while  they  were  under  his  conduct.  But  in  the  re- 
view of  all,  when  he  was  now  to  leave  them,  how  calm 
and  pacale  is  his  .spirit !  When  in  that  most  seraphic 
valedictory  song  of  his,  (Deut.  xxxii.)  his  sentence  upon 
the  whole  matter  Ls,  His  works  are  perfect,  for  all  his  ways 
are  judgment,  v.  4.  Judgment  is  (with  us  who  must 
argue  and  debate  things  before  we  determine)  the  most 
exquisite  reason,  or  rather  the  perfection  and  final  result 
of  many  foregoing  reasonings.  So  that  Moses's  testimony 
concerning  all  God's  ways  is,  that  they  were  always  chosen 
with  that  exact  judgment,  as  if  he  had  long  reasoned  with 
himself  concerning  every  step  he  took;  that  certainly  he 
had  a  very  good  reason  for  whatever  he  did,  all  as  perfectly 
seen  by  him  at  one  view,  as  if  (like  us)  he  considered  long, 
before  he  judged  what  was  to  be  done. 

Could  we  once  learn  to  sing  tuneably  thesongof  Mo.ses 
and  the  Lamb,  Great  and  marvellous  are  thy  works,  O 
Lord  God  Almighty,  just  and  true  are  all  thy  ways,  O 


King  of  saints;  to  like  well  all  his  former  methods,  to 
admire  the  amiableness  and  beauty  of  Providence  in 
every  thing,  or  generally  to  approve  and  applaud  all  things 
he  hitherto  hath  done;  to  account  he  hath  ever  gone  the 
best  way  that  could  have  been  gone,  in  all  that  hath  past; 
we  should  never  have  dubious  thoughts  about  what  he 
will  do  hereafter.  And  this  is  no  more  than  what  the 
truth  of  the  matter  challenges  from  us,  to  esteem  he  hath 
some  valuable  rea,son  for  ever)'  thing  he  hath  done.  For 
sometimes,  we  can  see  the  reason,  and  are  to  judge  so  ex- 
plicitly upon  what  we  see.  And  when  we  cannot,  'tis 
highly  reasonable  it  should  be  with  us  the  matter  of  an 
implicit  belief  that  so  it  is.  For  though  to  pretend  to  pay 
that  observance  to  fallible  man,  must  argue  either  insin- 
cerity, or  folly ;  the  known  perfection  of  the  nature  of 
God,  makes  it  not  only  safe,  but  our  duty,  to  hold  always 
that  peremptory  fixed  conclusion  concerning  all  his  dis- 
pensations. Indeed  concerning  some  men  of  known  re- 
puted wisdom,  it  is  not  only  mannerly  but  prudent,  to 
account  they  may  see  good  reason  for  some  doubtful  ac- 
tions of  theirs,  when  we  cannot  be  sure  they  do.  Much 
more  may  we  confidenth*  conclude  that  God  ever  doth  and 
must  do  so.  It  is  not  a  blind  obsequiousness,  hut  a  mani- 
fest duty,  which  the  plain  reason  of  the  thing  exacts  from 
us.  And  he  justly  takes  him.self  affronted,  and  counts  it 
an  impious  in,solence,  when  things  look  not  well  to  our 
judgments,  then  to  question  his,  as  he  complains  in  that 
mentioned  place,  Mai.  ii.  17.  Ye  have  wearied  me  with 
your  words,  yet  ye  say.  Wherein  have  we  wearied  thee  1 
In  that  ye  say.  Every  one  that  doth  evil  is  good  in  the 
sight  of  the  Lord,  and  he  delighteth  in  them,  and  where 
is  the  God  of  judgment  1  But  how  free  is  that  happy  soul 
from  sinful,  anxious  thoughts,  with  whom  that  conclusion 
neither  is  noiionally  denied,  ncr  doth  obtain  merely  as  a 
notion,  but  is  a  settled  practical  and  vital  principle,  He 
hath  done  all  things  well. 

Seventhly,  Such  as  proceeds  from  an  over-addictedness 
to  this  world,  and  little  relish  of  the  things  of  the  world 
to  come.  All  that  ariselh  from  a  terrene  mind,  that 
savours  not  heavenly  things.  The  heart  is  the  fountain  of 
thoughts.  From  thence  they  arise,  and  receive  their  distin- 
guishing tincture.  They  areas  the  temper  of  the  heart  is. 
If  that  be  evil,  thence  are  evil  thoughts ;  (Malt.  xv.  19.)  if  it 
be  earthly,  they  run  upon  earthly  things,  and  savour  both  of 
it,  and  the  things  they  are  taken  up  about.  This  was  the 
case  of  the  disciples,  Matt.  xvi.  2'2,  23.  When  our 
Saviour  had,  immediately  before,  inquired  the  common 
opinion  concerning  him,  and  approved  theirs,  and  con- 
firmed them  in  it,  that  he  was  Christ  the  Son  of  the  living 
God  ;  they  draw  all  to  the  favouring  the  too  carnal  ima- 
gination and  inclination  of  their  own  terrene  hearts.  They 
think  he  cannot  want  power,  being  the  Son  of  the  living 
God,  to  do  great  things  in  the  world,  and  make  them  great 
men.  And  reckon  his  love  and  kindness  to  them  must 
engage  the  Divine  power  which  they  .saw  was  with  him 
for  these  purposes.  And  'tis  likely  when  he  directs  his 
speech  to  Peter,  and  speaks  of  giving  him  the  koys,  which 
he  might  know  had  heretofore  been  the  insignia  of  great 
authority  in  a  prince's  court,  he  under.slood  all  of  some 
secular  greatness;  and  that  there  were  dignities  of  the  like 
kind,  which  the  rest  might  proportionably  share  in  ;  as  it 
appears  others  of  them  were  not  without  such  expectations, 
when  elsewhere  they  become  petitioners  to  sit  at  his  right 
and  left  hand  in  his  kingdom  (the  places  orthrones  of  those 
phylarchs,  or  princes  of  tribes,  that  sat  next  to  the  royal 
throne.)  Now  hereupon  when  our  Saviour  tells  them 
what  was  first  coming,  and  was  nearer  at  hand,  that  he 
must  be  taken  from  them,  suffer  many  things,  be  deliver- 
ed over  unto  death,  &c.  Peter  very  gravely  lakes  on  him 
to  rebuke  him,  Ma.sler,  favour  thyself  this  shall  not  be 
unto  Ihce  ;  no,  by  no  means!  Full  of  thoughts,  no  doubt, 
his  mind  was  at'  what  was  said.  And  whence  did  they 
proceed  but  from  a  terrene  spirit  ?  and  that  the  notion  of 
worldly  dignity  had  formed  his  mind,  and  made  it  intent 
upon  a  secular  kingdom.  It  was  not  abstractly  his  care 
for  Christ  himself  he  was  so  much  troubled  at;  as  what 
would  become  of  his  own  great  designs  and  hopes.  There- 
fore our  Saviour  calls  him  Satan,  the  name  of  that  arch 
enemy,  the  usurping  God  of  this  world,  who  had  as  yet 
too  much  power  over  him,  and  tells  him,  "  Thou  savourest 


OF  THOUGHTFULNESS  FOR  THE^PUTURE. 


335 


not  the  things  that  be  of  God,  but  the  things  that  be  of  men," 
g.  d.  a  Satanical  spirit  hath  possessed  ihee,  get  thee  behind 
me.  And  so  seeks  lo  repress  that  unsavory  steam  of  fuli- 
ginous earth-sprung  thoughts,  which  he  perceived  arose 
in  his  mind. 

It  were  a  great  felicity  to  be  able  to  pass  through  this 
present  state  with  that  temper  of  mind  as  not  to  be  liable 
to  vexatious  disappointments.  And  whereas  the  things 
that  compose  and  make  up  this  state  are  both  little  and 
uncertain,  so  that  we  may  as  well  be  disappointed  in  ha- 
ying as  in  not  having  them;  our  way  were,  here,  not  to 
•expect,  but  to  have  our  minds  taken  up  with  the  things 
(hat  are  both  sure  and  great,  that  is,  heavenly,  eternal 
things ;  where  we  are  liable  to  disappointment  neither 
way.  For  these  are  things  that  we  may  upon  serious  dili- 
gent seeking  both  most  surely  obtain  and  possess,  and 
most  satisfyingly  enjoy.  And  the  more  our  minds  are 
■employed  this  way,  the  less  will  they  incline  the  other. 
As  no  man  that  hath  tasted  old  wine  presently  desireth 
new,  for  he  saith  the  old  is  better.  The  foretastes  of  heaven 
are  mortifying  towards  all  terrene  things.  No  one  that  looks 
■over  that  11th  to  the  Hebrews  would  think  those  worthies, 
those  great  heroes  there  reckoned  up,  troubled  themselves 
much  with  thoughts  of  »/hat  they  were  to  enjoy  or  suffer 
■in  this  world.  To  see  at  what  rate  they  lived,  and  acted, 
it  is  easy  to  collect  they  were  not  much  concerned  about 
temporary  futurities.  Whence  was  it  ■?  They  lived  by  that 
faith  that  was  the  substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen,  that  exalted,  raised,  and  re- 
fined their  spirits,  and  carried  them  above  an  empty,  un- 
satisfying, vain  world.     And  again. 

Eighthly  (which  is  most  conjunct  with  this  last,)  All  such 
■thoughtfuiness  is  forbidden  as  proceeds  from  want  of  self- 
denial,  patience,  and  preparedness  for  a  suffering  slate.  A 
'heart  fortified  and  well  postured  for  suffering,  is  no  suscep- 
tible subject  of  those  ill  impressions.  They  fall  into  weak 
minds,  lender,  soft,  and  delicate,  that  reckon  themselves 
created,  and  embodied  inflesh,only  to  taste  and  enjoy  sensi- 
ble delights  ;  and  that  they  came  into  this  world  to  be  en- 
tertained, and  divert  themselves  with  its  still  fresh  and  va- 
rious rarities.  Weare  deeply  thoughtful  because  we  cannot 
deny  ourselves  and  bear  the  cross ;  and  have  not  learned 
to  endure  hardships,  as  good.soldiers  of  Christ  Jesus.  Our 
shoulders  are  not  yet  fitted  to  their  burthen.  Some  perhaps 
think  them.i^elves  too  considerable,  and  persons  of  too  great 
value  to  be  sufferers.  I  am  too  good,  my  rank  too  high,  my 
circumstances  too  little  vulgar.  Hence,  contempt,  disgrace, 
and  other  more  sensibly  pinching  hardships  are  reckoned 
unsuitable  for  them,  and  only  to  be  endured  by  persons  of 
lower  quality;  so  that  the  very  thoughts  of  siiffering  are 
themselves  linsuflerabie.  Whereupon,  when  the  exigency 
of  the  case  urges,  and  they  can  no  way  decline,  they  can- 
not but  think  strange  of  the  fiery  trial.'and  count  a  strange 
thing  is  happened  to  them.  The  matter  was  very  unfa- 
miliar unto  their  thoughts,  and  Ihev  are  as  heifers  wholly 
unaccustomed  to  this  yoke.  And  now,  upon  the  near  pros- 
pect of  so  frightful  a  spectacle  as  an  unavoidable  suffering, 
a  mighty  resistless  torrent  of  most  turbid  thoughts  breaks 
in  upon  them  at  once.  And  they  are  (as  a  surprised  camp) 
all  in  confusion:  sorrowful,  fearful,  discontentful,  repi- 
ning, amazed  thoughts  do  even  overwhelm  and  deluge 
their  souls.  And  all  these  thoughts  do  even  proceed  from 
want  of  thinking.  They  think  too  much  now,  because  be- 
fore they  thought  too  little.  Whereas  did  we  labour  by 
degree  to  frame  our  spirits  to  it,  to  reconcile  our  minds  to 
a  suffering  state,  (as  they  do  horses  intended  for  war,  by  a 
drum  beaten  under  their  nose,  a  pistol  discharged  or  trum- 
pet sounded  at  their  very  ear,)  did  we  inure  ourselves 
much  to  think  of  suffering,  but  yet  to  think  little  and  di- 
minishingly  of  it,  and  little  of  ourselves,  who  may  be  the 
sufferers;  I  am  (sure)  not  better  than  those  that  have  suf- 
fered before  me  in  former  times,  such  as  "  of  whom  the 
Ti-orld  was  not  worthy;"  we  should  be  in  a  good  measure 
prepared  for  whatever  can  come,  and  so  not  be  very 
thoughtful  about  any  thing  that  shall. 

II.  That  thoughtfuiness  is  forbidden  too  which  tends  to 
evil,  such  as  haih  an  evil  tendency. 

1.  Such  as  tends  to  evil  negatively,  that  is,  to  no  good  ; 
all  that  is  to  no  purpose.  For  we  are  apt  when  we  see  things 
go  otherwise  than  we  would  have  them,  to  exercise  our 


contriving  thoughts  as  deeply  as  if  we  were  at  the  head 
of  affairs,  and  had  them  in  our  own  hand  and  power,  and 
could  at  length  turn  the  stream  this  way  or  that.  But  do 
we  not  busy  ourselves  about  matters  all  the  while  wherein 
we  can  do  nothing  1  When  things  are  out  of  our  power, 
are  not  of  the  ra  i^'  i^ri/,  belong  not  lo  us,  are  without  our 
reach,  and  we  can  have  no  influence  upon  them  this  way 
or  that,  yet  we  are  prone  over-earneslly  to  concern  our- 
selves. And  as  men  (in  that  bodily  exercise)  when  the 
bowl  is  out  of  their  hands  variously  writhe  and  distort 
their  bodies,  as  if  they  could  govern  its  motion  by  those 
odd  and  ridiculous  motions  of  iheirs ;  so  are  we  apt  to 
distort  our  minds  into  uncouth  shapes  and  postures,  to  as 
little  purpose,  more  pernicious,  and  upon  a  true  account 
not  less  ridiculous.  As  our  Saviour  warns  us  to  beware 
of  idle  words,  such  as  can  do  no  work,  (as  the  Greek  im- 
ports,) so  we  should  count  it  disallowed  us  too,  (for  the 
same  reason,)  to  think  idle  thoughts.  The  thoughtfuiness 
our  Saviour  intends  to  forbid,  you  see  how  he  character- 
izes, such  as  will  not  add  a  cubit,  nor  alter  the  case  one 
way  or  other,  i.  e.  that  is  every  way  useless  lo  valuable  or 
good  purposes.  The  thinking  power  is  not  given  tts  to  be 
used  in  vain  ;  especially,  whereas  it  might  be  employed 
about  matters  of  great  importance  to  us  at  the  same  time. 
Which  serves  to  introduce  a  further  character  of  undue 
thoughtfuiness,  viz. 

'2.  Such  as  tends  to  divert  us  from  our  present  duty. 
Our  minds  are  not  infinite,  and  cannot  comprehend  all 
things  at  once.  We  are  wont  so  to  excuse  our  not  having 
attended  to  what  another  was  saving  to  us,  that  truly  we 
were  thinking  on  somewhat  else.  Which  is  a  good  excuse, 
if  neither  the  person  nor  thing  deserved  more  regard  from 
us.  But  if  what  was  propounded  were  somewhat  we 
ought  to  attend  to,  'tis  plain  we  were  diverted  by  thinking 
on  what,  at  that  time,  we  ought  not.  When  men  are  so 
amused  with  their  own  thoughts  that  they  are  put  into  a 
state  of  suspense,  and  interruption  from  the  proper  busi- 
ness of  their  calling,  as  Christians,  or  men,  or  when  their 
thoughts  run  into  confusion,  and  are  lost  as  to  their  pre- 
sent work,  such  are  certainly  forbidden  thoughts:  when 
they  think  of  every  thing  but  what  they  should  think  of. 
A  few  passant  thoughts  would  surely  serve  turn  for  what 
is  not  my  business.  I  have  business  of  my  own  that  is 
constant,  and  must  be  minded  at  all  times,  be  they  what 
they  will.  But  when  the  times  generally  do  not  please  us, 
upon  every  less  grateful  emergency  we  overdo  it  in  think- 
ing! 'Tis  rational  and  manly  to  behave  ourselves  in  the 
world  as  those  that  have  a  concern  in  it,  under  the  com- 
mon Ruler  of  it,  and  for  him  ;  and  not  to  be  negligent 
ob.servers  how  things  go  in  reference  to  his  great  and  all- 
comprehending  interest.  But  the  fault  is,  that  our  thoughts 
are  apt  to  be  too  intense,  and  run  into  excess  ;  that  we  crowd 
and  ihrong  ourselves  with  thoughts,  and  think  too  much  to 
think  well,  consider  what  others  do  or  do  not ;  that  we 
allow  no  place  nor  room  for  thoughts  what  we  are  to  dc 
ourselves,  even  in  the  way  of  that  our  constant  duty, 
which  no  times,  nor  slate  ot"  things,  can  alter  or  make  dis- 
pensable: i.  e.  to  pray  continually  with  cheerful  trust:  to 
live  in  the  love,  fear,  aud  service  of  God:  to  work  out  our 
own  salvation  :  to  seek  the  things  that  are  above:  to  go- 
vern and  cultivate  our  own  spirits :  to  keep  our  hearts 
with  all  diligence  :  to  do  all  the  good  we  can  to  others, 
&c.  As  to  these  things  we  stand  astonished,  and  as  men 
that  cannot  find  their  hands.  We  should  endeavour  to  range 
and  methodize  our  thoughts,  to  reduce  them  into  some 
order,  (which  a  crowd  admits  not,)  that  we  may  have  them 
distinctly  applicable  to  the  several  occasions  of  the  human 
and  Christian  life.  And  with  which  useful  order  whatever 
consists  not,  we  should  reckon  is  sinful  and  forbidden. 

3.  Such  as  not  only  confounds,  but  torments  the  mind 
within  itself,  gives  it  inward  torture,  distracts  and  racks  it, 
as  the  word  in  the  texi  more  peculiarly  signifies,  ((itmjirai,) 
to  pluck  and  rend  a  thing  in  pieces,  part  from  pan,  one 
piece  from  another.  Such  a  thoughtfuiness  as  doth  tear  a 
man's  soul,  and  sever  it  from  itself  There  is  another 
word  of  very  emphatical  import  loo  which  is  used  in  for- 
bidding the  same  evil,  (Luke  xii.  29.)  iin  iieTcup(^c<jec,  be 
not  in  suspense,  do  not  hover  as  meteors,  do  not  let  your 
minds  hang  as  in  the  air,  in  apendulous,  uncertain,  unquiet 
posture ;  or  be  not  of  an  inconsistent  mind,  as  a  critica. 


33G 


OP  THOUGHTFULNESS  FOR  THE  FUTURE. 


■writer  phrases  it;':  or,  as  we  may  add,  that  agrees  not, 
thai  falls  out  and  fights  with  itsell',  thai  with  its.own  agi- 
tations sets  itself  on  fire,  as  meteors  are  said  to  do. 
Thoughts  there  are  that  prove  as  fire-brands  to  a  man's 
soul,  or  as  darts  and  arrows  to  his  heart,  that  serve  to  no 
other  purpose  but  lo  inflame  and  wound  him.  And  when 
they  are  about  such  things  (those  less-considerable  events 
of  to-moirow)  that  all  this  might  as  well  have  been 
spared,  and  when  we  disquiet  ourselves  in  vain,  it  cannot 
be  without  greai  iniquity.  God,  who  hath  greater  domi- 
nion over  us  than  we  have  of  ourselves,  though  he  dis- 
quiet our  spirits  for  great  and  important  ends  ;  put  us  to 
undergo  much  smart  and  torture  in  ourown  minds,  caused 
us  lo  be  pricked  to  the  heart,  and  wounded,  in  order  to  our 
cure,  and  hath  appointed  a  state  of  torment  for  the  incu- 
rable ;  yet  he  doth  not  afflict  willingly,  nor  grieve  the 
children  of  men.  'Tis  a  thing  he  wills  not  I'or  itself. 
Those  greater  ends  make  it  necessary,  and  put  it  without 
the  compass  of  an  indifferent  choice.  Much  less  should 
we  choose  our  own  torment,  as  it  were,  for  torment's  sake, 
or  admit  thoughts  which  serve  for  no  other  purpose.  'Tis 
undutiful ;  because  we  are  not  our  own  ;  we  violate  and 
discompose  the  temples  of  the  Holy  Ghost,  where  since 
he  vouchsafes  to  dwell,  we  should  as  much  as  in  us  is 
provide  he  may  have  an  entirely  peaceful  and  undisturbed 
dwelling.  'Tis  unnatur.al,  because  'tis  done  to  ourselves. 
A  felony  dese.  Whoever  hated  his  own  flesh  "!  No  man 
cuts  and  wounds  and  mangles  himself,  but  a  madman, 
■who  is  then  not  himself,  is  outed  and  divested  of  himself 
He  must  be  another  thing  from  himself,  ere  he  can  do 
such  acts  of  violence  even  lo  the  bodily  part.  How  much 
more  valuable,  and  nearer  us,  and  more  ourself,  is  our 
mind  and  spirit !  But  this  is  the  ca.se  in  the  maUer  of  in- 
ordinate thoughts  and  care.  We  breed  the  worms  that  gnaw 
and  corrode  our  hearts.  Worms!  yea  the  serpents,  the 
vultures,  the  bears  and  lions.  Our  own  fancies  are  the 
creators  of  what  doth  thus  raven  and  prey  upon  ourselves. 
Our  own  creature  rents  and  devours  us, 

4.  Such  as  excludes  divine  consolation,  so  that  v.'e  can- 
not relish  the  comforts  God  affords  us,  to  make  our  duties 
pleasant,  and  our  afflictions  tolerable ;  or  is  ready  to  afford. 
In  the  multitude  of  my  thoughts  within  me,  thy  comforts 
delight  my  soul,  Psal.'xciv.  19.  Those  thoughts,  if  they 
were  afflicting  and  troublesome,  they  were  not  so  without 
some  due  measure  or  limit,  while  they  did  not  so  fill  the 
whole  soul  as  to  exclude  so  needful  a  mixture.  But  how 
intolerably  sinful  a  state  is  it  when  the  soul  is  so  filled, 
and  taken  up,  prepossessed  already,  with  its  own  black 
thoughts,  that  there  is  no  room  for  better!  And  its  self- 
created  cloud  is  so  thick  and  dark  thai  it  resists  the  hea- 
venly beams,  and  admits  them  not  in  the  ordinary  way  to 
enter  and  insinuate.  When  the  disease  defies  the  remedy, 
and  the  soul  refuses  to  be  comforted,  as  Psal.  Ixxvii.  3. 
This  seems  to  have  been  the  P.salmisl's  case  ;  not  that  he 
took  up  an  explicit,  formed  resolution  against  being  com- 
forted, but  that  the  present  habit  of  his  mind  and  spirit 
was  such  thai  it  did  not  enter  with  him ;  and  that  the  usual 
course  did  not  succeed  in  order  to  it;  for  it  follows,  "I 
thought  on  God  and  was  troubled,"  which  needs  notlo  be 
understood  so,  as  if  the  thoughts  of  God  troubled  him, 
but  though  he  did  think  of  God  he  was  yet  troubled.  The 
thoughts  of  God  were  not  the  cause  of  his  trouble,  but  the 
ineffectual  means  of  his  relief  Still  he  was  troubled  not 
withstanding  he  thought  of  God,  not  because.  For  you 
see  he  was  otherwise  troubled,  and  says,  "  In  the  day  ot 
my  trouble  I  sought  the  Lord."  He  took  the  course  which 
was  wont  not  to  fail,  but  his  mind  was  so  full  of  troublous 
thoughts  before,  that  when  he  remembered  God,  it  proved 
but  a  weak  essay.  The  strength  of  his  soul  was  pre-en- 
gaged the  olher'wav,  and  the  stream  was  too  violent  to  be 
checked  by  that  feebler  breath  which  he  now  only  had  lo 
oppose  it.  '  Though  God  can  arbitrarily,  and  often  doth, 
put  forth  that  power  as  to  break  and  scaUer  the  cloud, 
and  make  all  clear  up  on  a  sudden ;  yet  also,  often,  he 
withholds  in  some  displeasure  that  more  potent  influence, 
and  leaves  things  to  follow,  with  us,  their  own  natural 
course  -,  lets  our  own  sin  correct  us,  and  suffers  us  lo  feel 
the  smart  of  our  own  rod.  For  we  should  have  withstood 
beginnings,  and  have  been  more  early  in  applying  the 
c  Heinsiiis. 


remedy  before  things  had  come  to  this  ill  pass.  Because 
we  did  not,  when  we  better  could,  set  ourselves  to  con- 
sider, and  strive  and  pray  effectually,  the  di.stemper  of  our 
spirits  is  now  grown  to  that  height  that  we  would  and 
cannot.  In  that  great  distress  ■which  befell  David  at  Zik- 
lag,  when  he  finds  his  goods  rifled,  his  nearest  relatives 
made  captives,  that  city  itself,  the  place  of  his  repose,  the 
.solace  of  his  exile,  reduced  lo  a  ruinous  heap  ;  his  guard, 
his  friends,  the  companions  of  his  flight,  and  partakers  ot 
all  his  troubles  and  dangers,  become  his  dangerous  ene- 
mies, for  they  mutiny  and  conspire  against  him,  and 
speak  of  stoning  him ;  the  common  calamity  imbitters 
their  spirits,  and  they  are  ready  to  fly  upon  him,  as  if  he 
had  done  the  Amalekile's  part,  been  the  common  enemy, 
and  the  authorof  all  that  mischief;  in  this  most  perplexing 
case  he  was  quicker  in  taking  the  proper  course,  imme- 
diately turns  his  thoughts  upwards  while  they  were  flexi- 
ble and  capable  of  being  directed,  and  comforted  himself 
in  the  Lord  his  God.  All  that  afflicting  ihoughtfulness 
which  is  the  consequent  of  our  neglecting  seasonable  en- 
deavours to  keep  our  minds  under  government  and  re- 
straint, while  they  are  yet  governable  ;  and  which  here- 
upon renders  the  consolations  of  God  small,  and  tasteless 
to  us,  is  certainly  of  the  prohibited  sort. 

5.  Such  as  tends  to  put  us  on  a  sinful  course  for  the 
avoiding  dangers  that  threaten  us.  When  we  think  of 
sinning  to  day,  lest  we  should  suffer  to-morrow.  If  it  be 
but  one  particular  act  of  sin  by  which  we  would  free  our. 
selves  from  a  present  danger,  or  much  more  if  our  thoughts 
tempt  and  solicit  us  to  a  course  of  apostacy,  which  (Psal. 
Ixxxv.  8.)  is  a  returning  to  folly.  The  thing  now  speaks 
itself,  the  thought  of  foolishness  is  sin,  Prov.  xxiv.  9. 
When  upon  viewing  the  state  of  affairs  a  man's  thoughts 
shall  suggest  to  him,  I  can  never  be  safe  I  perceive  in  this 
way ;  great  calamities  threaten  the  profession  I  have 
hitherto  been  of  And  hence  he  begins  to  project  the 
changing  his  religion,  to  meditate  a  revoU.  In  this  case 
deliberasse  est  descivisse.  A  disloyal  thought  hath  in  it  the 
nature  of  the  formed  evil  to  which  it  tends.  Here  is  se- 
minal apostacy.  The  cockatrice  egg,  long  enough  hatch- 
ed, becomes  a  serpent ;  and  therefore  ought  lo  be  crushed 
betimes.  A  man's  heart  now  begins  sinfully  to  tempt  him, 
(as  he  is  never  tempted  with  effect,  till  he  be  led  away  by  his 
own  heart  and  enticed,  James  i.  14.)  And  now  is  the  con- 
ception of  that  sin,  which,  being  finished,  is  eventually 
mortal,  and  brings  Ibrlh  death,  v.  15. 

6.  Such  as  tends  unto  visible  dejection  and  despondency, 
such  as  in  the  course  of  our  walking  shall  make  a  sho^w, 
and  express  itself  lo  the  discouragement  of  the  friends  of 
religion  or  the  triumph  of  its  enemies.  It  maybe  read  in 
a  man's  countenance  manv  times  when  he  is  unduly 
thoughtful.  Cares  furrow  his  face,  and  form  his  depori- 
menls.  His  looks,  his  mien,  his  behaviour,  show  a 
thoughtful  sadness. 

Now  when  such  appearances  exceed  our  remaining  con- 
stant cause  of  visible  cheerfulness,  the  ihoughtfulness 
whence  they  proceed  cannot  but  be  undue  and  sinful. 
As  when  the  ill  aspect  of  affairs  on  our  interests  clothes 
our  fac*  with  fear  and  sorrow  ;  our  countenances  are 
fallen,  and  .speak  our  hearts  .sunk  :  so  that  we  even  tell  the 
world  we  despair  of  our  cause  and  our  God.  This,  be-_ 
sides  the  distrust,  which  is  the  internal  evil  spoken  of 
before,  tends  lo  a  very  pernicious  efl'ect;  to  confirm  the 
atheistical  world,  to  give  them  the  day,  to  say  -ft'ith  them 
the  same  thing,  and  yield  them  the  matter  of  their  impious 
boast,  There  is  no  help  for  them  in  God.  And  all  this, 
when  there  is  a  true  unchangeable  reason  forthe  contrary 
temper  and  deportment.  For  still  that  oue  thing  "  the 
Lord  reigns,"  hath  more  in  it  lo  fortify  and  strengthen  our 
hearts  and  compose  us  to  cheerfulness,  and  ought  to  sig- 
nifv  more  with  us  to  this  purpose,  than  all  the  ill  appear- 
ances of  things  in  this  world  can  do  lo  our  rational  dejec- 
tion. The  Psalmist  (Psal.  xcvi.  11,  1'2,  13.)  reckons  all  the 
world  should  ring  of  it,  that  the  whole  creation  should  par- 
take from  ii  a  diffusive  jov.  Let  the  heavens  rejoice,  and  let 
the  earth  be  glad;  let  the  sea  roar  and  the  fulness  there- 
of; let  the  field  he  jovful,  and  all  that  is  therein;  then 
shall  all  the  trees  of  the  ■wood  rejoire  before  the  Lord, 
for   he    Cometh,   he    cometh    to   judge    the   earth,  &c. 


OP  THOUGHTFULNESS  FOR  THE  FUTURE. 


33 


He  accounts  all  the  universe  should  even  be  clothed  here- 
upon with  a  smiling  verdure.  And  what  ?  are  we  only  to 
except  ourselves,  and  he  an  anomalous  sort  of  creatures  1 
shall  we  not  partake  in  that  common  dutiful  joy,  and  fall 
into  concert  with  the  adoring  loyal  chorus "?  Will  we  cut 
ourselves  off  from  this  gladsome  obsequious  throng'?  And 
what  should  put  a  pleasant  face  and  aspect  upon  the  whole 
world,  shall  it  only  leave  our  faces  covered  with  clouds, 
and  a  mournful  sadness  1 

Briefly,  that  we  may  sum  up  the  evil  of  this  prohibited 
thoughtfulness,  as  it  is  to  be  estimated  from  its  ill  effects 
to  which  it  lends,  whatsoever,  in  that  kind,  hath  a  tendency 
either  dishonourable  and  injurious  to  God,  or  hurtful  to 
ourselves,  we  are  to  reckon  into  this  class,  and  coimt  it 
forbidden  us.  Wherefore  it  remains  that  we  go  on  the 
other  part  of  the  intended  discourse,  riz. 

II.  The  enforcement  of  the  prohibition.  For  which 
purpose  we  shall  take  into  consideration  the  following  part 
of  the  verse;  "To-morrow  shall  take  thought  for  the 
things  of  itself:  suiEcient  for  the  day  is  the  eril  thereof." 
The  evil  forbidden  is  carefulness  about  the  future,  as  we 
read  it,  taking  thought,  which  is  a  more  general  expres- 
sion than  the  Greek  word  doth  amount  to.  All  thinking 
is  not  caring.  This  is  one  special  sort  of  thoughts  that  is 
here  forbidden,  careful  thoughts,  and  one  special  sort  of 
care,  not  about  duty  but  event,  and  about  event  wherein  it 
doth  not  depend  upon  our  duty,  that  is,  considered  ab- 
stractly from  it ;  and  so  the  thing  intended  is,  that  doing 
all  that  lies  within  the  compass  of  our  duty  to  promote  any 
good  event,  or  to  hinder  bad,  that  then  we  should  cease 
from  solicitude  about  the  success.  From  such  solicitude, 
most  especially,  as  shall  be  either  distrustful,  or  disquiet- 
ing, or  more  generally,  that  shall  be,  any  way,  either  in- 
jurious to  God,  or  prejudicial  to  ourselves. 

Now  for  the  pressing  of  this  matter  upon  our  practice, 
these  subjoined  words  may  be  apprehended  to  carry,  either 
but  one  and  the  same  argument,  in  both  the  clauses ;  or 
else  two  distinct  ones ;  according  as  the  former  shall  be 
diversely  understood.    For, 

1.  These  words,  "  To-morrow  shall  take  care  for  the 
things  of  itself,"  are  understood  by  some  to  carry  but  this 
sense  with  them,  q.  d.  "  To-morrow  will  bring  its  own  cares 
with  it,  and  those  perhaps  afflicting  enough,and  which  will 
give  you  sufficient  trouble  when  the  day  comes.  To-mor- 
row will  oblige  you  to  be  careful  about  the  things  thereof, 
and  find  you  business  and  molestation  enough."  Which 
is  but  the  same  thing  in  sense  with  what  is  imported  in  the 
following  words :  "  sufficient  for  the  day  is  the  evil  thereof" 

2.  Or  else  those  former  words  may  be  understood  thus, — 
"  To-morrow  shall  take  care  for  the  things  of  itself;"  i.  c. 
"  to-morrow  and  the  things  of  to-morrow  shall  be  suffi- 
ciently cared  for  otherwise,  without  your  previous  care. 
There  is  one  that  can  do  it  sufficiently,  do  not  you  imper- 
tiently  and  to  no  purpose  concern  yourselves."  It  is  im- 
plied there  is  some  one  else  to  take  that  care,  whose  proper 
business  it  is.  The  great  God  himself  is  meant,  though 
that  is  not  expressly  said,  the  design  being  but  to  exclude 
us;  and  to  say  who  should  not  take  care,  not  who  should. 
That  is  therefore  left  at  large,  and  expressed  with  that  in- 
differency,  as  if  it  were  intended  to  signify  to  us,  that  it 
•was  no  matter  who  took  care  so  we  did  not.  That  we 
should  rather  leave  it  to  the  morrow  to  put  on  a  person  and 
take  care,  than  be  ourselves  concerned ;  that  whose  part 
soever  it  is,  it  was  none  of  ours.  A  form  of  speech  not 
unexampled  elsewhere  in  Scripture.  "  Let  the  dead  bury 
their  dead,"  only  follow  thou  me  ;  q.  d.  sure  somebody  will 
perform  that  part.  It  will  be  done  by  one  or  other,  more 
properly  than  by  you,  who  have  devoted  yourself  to  me, 
and  are  become  a  sacred  person  (not  permitted  by  the  law 
to  meddle  with  a  dead  body,  as  a  learned  person  glosses 
upon  that  place.)  And,  in  common  speech,  e.'^pecially  of 
superiors  to  inferiors,  such  antanadases  (as  the  figure  is 
called)  are  frequent.  And  the  same  word  used  over  again, 
when  in  the  repetition  (though  here  it  be  otherwise)  we  m- 
tend  not  any  certain  sense ;  more  than  that  we  would,  with 
the  more  smartness  and  pungency,  repress  an  inclination 
we  observe  in  them  to  somewhat  we  would  not  have  them 
do,  or  more  earnestly  press  the  thing  we  would  have  dune. 
So  that  we  need  not  in  that  expression  trouble  ourselves  to 
imagine  any  such  mystical  meaning,  as,  let  them  that  are 


dead  in  sin  bury  them  that  are  dead  for  sin ;  or  that  it  in- 
tends more,  than,  be  not  concerned  about  the  matter.  And 
to  show  the  absoluteness  of  the  command,  it  is  given  in  that 
form  of  words  that  it  might  be  understood  he  should  not 
concern  himself  about  that  business  in  any  case  whatso- 
ever, q.  d.  suppose,  what  is  not  likely,  that  there  were  none 
else  that  would  take  care ;  or  none  hut  the  dead  to  bury 
the  dead ;  yet  know,  that  at  this  time  I  have  somewhat  else 
to  do  for  you ;  when  it  is  in  the  meantime  tacitly  supposed, 
and  concealed,  that  the  matter  might  well  enough  be  left 
to  the  care  of  others.  So  here,  while  it  is  silently  intimated 
that  the  things  of  the  morrow  shall  be  otherwise  sufficiently 
cared  for,  by  that  wise  and  mighty  Providence  that  go- 
verns all  things,  and  runs  through  all  time,  yet  our  intem- 
perate solicitude  is,  in  the  meantime,  so  absolutely  forbid- 
den, that  we  are  not  to  be  allowed  in  it,  though  there  were 
none,  hut  the  feigned  person  of  to-morrow,  to  take  care  for 
what  should  then  occur.  Yet  the  main  stress  is  laid  upon 
the  concealed  intimation  all  the  while,  as  a  thing  whereof 
he  was  secure,  and  would  have  his  disciples  be  too,  that 
the  business  of  providing  for  the  morrow  would  be  done 
sufficiently  without  them.  And  now  according  to  this 
sense  of  those  words,  there  are  two  distinct  considerations, 
contained  in  this  latter  part  of  the  verse,  both  which  we 
shall  .severally  make  use  of,  for  the  purpose  for  which  they 
are  propotmded  by  our  Saviour,  riz.  the  pressing  of  what 
he  had  enjoined  in  the  former  part  of  the  verse.  And  we 
may  thus  distinctly  entitle  them,  the  unprofitableness  and 
the  hurtfulness  of  this  forbidden  care. 

1.  The  former  may  well  bear  that  title;  the  inutility'  or 
unprofitableness  of  our  care.  To-morrow  shall  take  care 
for  the  things  of  itself,  i.  e.  they  shall  be  sufficiently  cared 
for  without  you.  Now  under  that  head  of  unprofitable- 
ness, we  may  conceive  these  two  things  to  be  comprehend- 
ed :  viz.  I.  That  we  do  not  need  to  attempt  any  thing  :  II. 
That  we  can  effect  nothing  by  that  prohibited  care  of  ours: 
that  we  neither  need,  nor  (to  any  purpose)  can,  concern 
ourselves  about  such  matters. 

I.  That  we  do  not  need.  They  are  under  the  direction 
of  his  providence  who  can  manage  them  well  enough 
himself  And  unto  this  head  several  things  do  belong, 
which  if  they  be  distinctly  considered,  will  both  discover 
and  highly  aggravate  that  offence  of  immoderate  thought- 
fulness.    As, 

1.  That,  through  that  needless  care  of  ours,  we  shall 
but  neglect  (as  was  formerly  said)  our  most  constant  in- 
dispensable duty.  That  will  not  be  done  as  it  ought.  We 
should  study  to  be  quiet,  and  do  our  own  business,  as  is 
elsewhere  enjoined,  upon  another  account.  We  have  a 
duty  incumbent,  which,  what  it  is  we  are  told,  in  the  ge- 
neral, and  at  the  same  time  encouraged  against  interrupt- 
ing care,  Psal.  xxxvii.  3.  Tru.st  in  the  Lord  and  do  good, 
and  you  shall  dwell  in  the  land,  and  verily  you  shall  be 
fed.  Some  perhaps  are  apt  to  have  many  a  careful  thought 
of  this  sort.  "  Alas  !  We  are  afraid  the  condition  of  the 
land  may  be  such  as  we  shall  not  be  able  to  live  in  it." 
No,  ('tis  said,)  never  trouble  your  thoughts  about  that. 
Only  neglect  not  your  own  part.  Trust  in  the  Lord,  and 
do  good,  and  'twill  be  well  enough.  You  shall  dwell  in 
the  land,  and  verily  you  shall  be  fed. 

2.  We  shall  make  ourselves  busy-bodies  in  the  matters 
of  another,  (1  Pet.  iv.  15.)  as  it  were,  play  the  bishops  in 
another's  diocese,  as  the  word  there  imports.  We  shall 
but  be  over-officious,  and  undccently  pragmatical  in  inter- 
meddling. Our  great  care  should  be,  when  we  count  upon 
suffering,  that  we  may  not  suffer  indecently,  or  with  dis- 
reputation, (in  their  account  who  are  fittest  to  judge,)  much 
less  injuriously  to  a  good  cause,  and  a  good  conscience. 
Which  we  cannot  fail  to  do,  if  we  suffer  out  of  our  own 
place  and  station,  and  having  intruded  ourselves  into  the 
affairs  and  concerns  that  belong  to  the  management  of 
another  hand.     And, 

3.  It  is  to  be  considered  who  it  is  that  we  shall  affront, 
and  whose  province  we  invade  in  so  doing,  riz.  of  one 
that  can  well  enough  manage  all  the  affairs  of  to-morrow, 
and  of  all  future  time,  the  Lord  of  all  lime,  in  whose  hands 
all  our  times  are,  and  all  time.  A  province  in  the  adminis- 
tration, whereof  there  is  no  danger  of  defect  or  error.  And, 

4.  It  is  to  be  considered  that  we  shall  do  so,  not  only 
without  a  call,  but  against  a  prohibition.    It  is  reckoneo, 


338 


OF  THOUGHTFULNESS  FOR  THE  FUTURE. 


among  men,  a  rudeness,  tn  intrude  into  the  affairs  of  ano- 
tlier  uninvited;  how  much  more  if  forbidden  1  It  gives 
distaste  and  offenee ;  and  Ihe  reason  is  plain,  for  it  implies 
a  supposiium  of  their  weakness,  and  that  they  are  not  able 
to  manage  their  own  affairs  themselves.  And  as  we  there- 
by cast  contempt  upon  another,  so,  at  the  same  time,  we 
unduly  exalt  and  magnify  ourselves,  as  if  we  understood 
better.  Such  a  comparison  cannot  but  be  thought  odious. 
But  now  t  ike  this  as  an  addilion  to  the  foriner  considera- 
tion, and  the  matter  rises  high,  and  carries  the  same  inti- 
malion  with  it  in  reference  to  the  All-wise  and  Almighty 
God.  No,  IS  not  he  likely  to  bring  matters  to  any  good 
pass  without  us "!  And  are  we  therefore  so  concernedly 
looking  over  the  shoulder,  thru.sting  in  our  eye,  and  send- 
ing forth  our  cares  to  run  and  range  into  his  affairs  and 
business  ^  This  is  a  wearisome  impertinence.  A  prudent 
man  would  not  endure  it. 

Nor  are  those  words  tinapplicable  to  this  purpose, "  Seems 
it  a  small  thing  to  you  to  weary  men,  but  you  will  weary 
ray  God  also  1"  Isa.  vii.  13.  They  were  spoken  to  a  pur- 
pose not  unlike.  For  observe  the  occasion.  There  were 
at  that  time  the  two  kings  with  their  combined  power,  of 
Syria  and  Israel,  come  up  against  Jerusalem  and  the  house 
of  David,  meaning  the  king  Ahaz.  It  is  said  hereupon  of 
)iim,  and  the  people  with  him,  "  Their  hearts  were  moved 
as  the  trees  of  the  wood  are  moved  with  the  wind."  Full 
of  thoughts,  of  cares,  and  fears,  they  were,  no  doubt.  O  ! 
what  will  become  of  this  matter  1  what  will  be  the  event  1 
And  the  prophet  comes  with  a  comfortable  message  to 
them  from  God.  But  their  hearts  were  so  prepossessed 
with  their  own  fears,  it  signifies  nothing.  A  confirmation 
is  offered  and  refused.  The  pretence  was,  he  would  not 
tempt  God  by  asking  a  sign'even  when  he  was  bidden.  A 
hypocritical  pretence,  made  only  to  cover  a  latent  distrust. 
Thereupon,  saith  the  prophet,  is  it  a  small  thing  to  weary 
men,  (meaning  himself  who  was  but  the  messenger,)  but 
that  you  will  weary  my  God  also  t  i.  e.  who  sent  him  ;  and 
who  went  not  about  to  put  the  affrighted  prince,  and  his 
people,  upon  any  thing,  but  to  trust  him  and  be  quiet :  no 
agitation  of  whose  minds  was  required  to  their  safety. 
They  are  not  directed,  as  if  all  lay  upon  them,  to  hold  a 
council,  and  contrive  themselves  (at  this  time)  the  means 
of  their  preservation.  Nor  should  they,  with  disturbed 
minds.  Neither  are  we  (in  the  sense  that  hath  been  given) 
required  or  allowed  to  use  our  care  in  reference  to  the 
things  of  to-morrow.  The  stress  of  affairs  lies  not  upon 
us.  The  events  that  belong  to  to-morrow,  or  the  future 
time,  whatever  it  be,  will  be  brought  about,  whether  we 
so  care  or  care  not.  Our  anxiety  is  needless  in  the  case. 
What  will  not  to-morrow  come,  and  carry  all  its  events  in 
It  that  belong  to  it,  without  usl  will  not  "the  heavens  roll 
without  us  '!  and  the  sun  rise  and  set  1  the  evening  come 
and  also  the  morn  1  the  days,  and  all  that  belong  to  the 
several  days  of  succeeding  time  f  will  not  all  be  brought 
about  without  our  care  think  we^  how  was  it  before  we 
were  born  1 

2.  There  is  also  comprehended  besides,  imder  that  head 
of  tinprofitableness,  our  impotency  to  effect  any  thing  by 
our  care.  As  we  do  not  need,  so  nor  are  we  able.  That 
is  unprofitable,  which  will  not  serve  our  turn,  nor  do  our 
business.  This  forbidden  care  leaves  things  but  as  we 
found  them.  'Tis  true,  that  may  be  some  way  useful  that 
is  not  absolutely  necessary,  but  if  besides  that  no  necessity, 
there  be  also  an  absolute  usefulness,  the  argument  is 
much  stronger.  All  this  prohibited  care  of  ours  cannot 
contribute  any  thing  lo  the  hindering  of  bad  events  or  pro- 
moling  of  good.  And  that  neither  as  to  our  own  private 
aflair.s,  nor  (much  less)  as  to  those  that  are  of  public  con- 
cernment. 

I.  Not  as  to  our  own  private  affairs,  which  the  series  of 
our  Saviour's  discourse  hath  directed  reference  unto,  what 
we  shall  eat,  and  drink,  and  how  be  clothed ;  how  lo  main- 
tain and  support  life,  and  add  lo  our  days  and  the  comfort 
of  them.  We  cannot  add  ('tis  said)  so  inuch  as  one  cubit 
(r.  27.)  to  our  staUire.  So  we  read  that  word,  which  per- 
haps (by  the  way)  as  a  noted  expositor  observes,  may  beUer 
be  read  Of  c.  The  word  signifies  both.  It  would  seem  in- 
deed something  an  enormous  addition  to  have  a  cubit  add- 


ed to  ihe  stature  of  a  grown  man,  but  Ihe  same  word 
(.'iXiKin)  signifying  also  age,  that  seems  here  the  filler  trans- 
lation :  q.  d.  "  Which  of  you  by  taking  thought  can  make 
the  least  addition  to  his  own  time  1"  Nor  is  it  unusual  to 
speak  of  measures  of  that  kind,  in  relation  lo  time,  jis  a 
span,  a  hand-breadlh,  and  Ihe  like;  and  so  is  cubu  as  ca- 
pable of  the  same  application.  Our  aniiety  can  neither 
add  more  or  less. 

•i.  Much  less  can  it  influence  the  common  and  pubKc 
affairs.  Our  solicitude,  what  will  become  of  these  things  1 
how  shall  the  Christian  or  protesiant  interest  subsist  1 
much  more  how  shall  it  ever  come  to  thrive  and  pro.sper 
in  the  world  ?  so  low,  so  depressed  and  despised  as  it  may 
seem,  how  will  it  be  with  it  to-morrow,  or  hereafter  in 
future  time'  what  doth  it  contribute  ?  I  speak  not  lo  the 
exclusion  of  prayer,  nor  of  a  dutiful,  affeciionaie  concem- 
edncss,  that  excludes  not  a  cheerful,  submissive  trust ;  and 
what  will  more  than  this  avail  1  If  we  add  more,  will  that 
addition  mend  Ihe  matter  ;  or  do  we  indeed  think,  when 
the  doing  of  our  duly  prevails  not,  that  our  anxiety  and 
care  beyond  our  duly  shall.  Can  that  change  times  and 
seasons,  and  mend  the  state  of  things  to-morrow  or  the 
next  day  ^  Will  to-morrow  become,  by  means  of  it,  a  fairer 
or  a  calmer  day,  or  be  without  it  a  more  stormy  one  1  We 
might  as  well  think  by  our  care  lo  order  ihe  celestial  mo- 
lions,  to  govern  the  tides,  and  retard  or  hasten  ihe  ebbs  and 
floods;  or  by  our  breath  check  and  countermand  the  course 
of  the  greatest  rivers.  We,  indeed,  and  all  things  thai 
lime  contains  and  measures,  are  carried  as  tn  a  swift 
stream,  or  on  rapid  floods.  And  a  man  at  sea  might  as 
well  attempt,  by  thrusting  or  pulling  the  sides  of  the  ship 
that  carries  him,  to  hasten  or  slacken  its  motion,  as  we  by 
our  vexatious  care  lo  check  or  alter  Ihe  motions  of  Provi- 
dence this  way  or  that.  Do  we  think  to  posture  things 
otherwise  than  God  hath  done  1  Will  we  move  the  earth 
from  its  centre  1  Where  will  we  find  another  earth  where- 
on to  set  our  foot  1 

2.  We  have  lo  consider  not  only  the  unprofilablenes.s 
but  hurtfulness  of  this  forbidden  care.  It  not  only  doih 
no  good,  but  it  is  sure  to  do  us  a  great  deal  of  harm.  That 
is  the  consideration  intimated  in  the  lailer  words,  "suffi- 
cient for  Ihe  day  is  Ihe  evil  thereof"  We  shall  but  accu- 
mulate evils  unto  ourselves  by  it  lo  no  purpose.  Our  un- 
due solicitude  cannot  add  to  our  lime  or  comforts,  (as  was 
said,)  but  it  may  much  diminish  and  detract  from  them. 
Whereas  every  .several  day  that  passeth  may  have  enough 
in  it,  and  be  of  itself  sufficiently  fraught  with  perplexity, 
trouble,  and  sorrow.  All  that,  added  lo  the  foregoing 
burden  of  excessively  careful  forethoughts,  may  over- 
whelm and  sink  us.  There  are  svmdry  particular  con- 
siderations that  fall  in  here  also. 

1.  That  by  ihis  means  we  shall  suffer  the  same  thing 
over  and  over,  which  we  needed  not  suffer  more  than 
once.  Il  obtained  for  a  proverb  among  the  J  Arabians, 
"  An  affliction  is  but  one  to  him  that  suffers  it,  but  to  him 
that  with  fear  expects  it,  double."  I  shall  suffer  the  evil 
of  to-morrow  this  day  and  to-morrow  too.  Yea,  and  by 
Ihis  course  I  may  bring  all  the  evil  of  all  my  future  lime 
into  each  several  day,  and  may  suffer  the  same  affliction 
a  thousand  limes  over,  which  ihe  benignity  of  providence 
meant  only  for  my  present  exercise,  when  he  should  think 
it  most  fit  and  rea.sonable  to  lay  it  on. 

2.  I  may,  by  this  means,  suffer,  in  my  own  foreboding 
imaginalion,  many  things  that  really  I  shall  never  suffer 
at  all,  for  the  events  may  never  happen,  ihe  forelhoughls 
whereof  do  now  ntllict  me.  And  what  a  foolish  ihing  it  is 
to  be  Iroublcd  before-hand  at  that  which  for  ought  1  know 
will  never  he,  and  to  make  a  certain  evil  of  an  uncertain! 

3.  And  it  is  further  to  be  considered,  that  all  the  trouble 
I  suffer  in  this  kind  is  self-trouble.  AVe  therein  but  afflict 
ourselves.  And  it  adds  a  great  sling  lo  aflliclion,  Ihal  I  am 
the  author  of  il  to  myself.  For  besides  the  unnaluralness 
of  being  a  self-lormenlor,  (which  was  formerly  noted,)  it  is 
Ihe  more  afflicting,  upon  review,  by  how  much  more  easily 
il  was  avoidable.  We  are  slung  with  the  reflection  on  our 
own  folly,  as  any  man  is  apt  lo  be,  when  he  considers  his 
having  run  himself  into  trouble,  which  by  an  ordinary  pru- 
dence he  mighl  have  escaped.  With  what  regret  may  one 


OP  THOUGHTFULNESS  FOR  THE  FUTURE. 


339 


look  back  upon  many  bye-past  days,  wherein  I  might  have 
served  God  with  cheerfulness  in  my  calling,  "  walking  in 
the  light  of  the  Lord,"  which  I  have  turned  into  days  of 
pensive  darkness  to  myself,  by  only  my  black  and  dismal 
thoughts!  And  so  by  having  drawn  unjustly  the  evils  of 
future  time  into  my  present  day,  I  come  to  draw  justly  the 
evils  of  my  former  time  (and  of  a  worse  kind)  into  it  also. 
What  God  inflicts  I  cannot  avoid,  but  am  patiently  to  sub- 
mit to  it,  which  carries  its  own  relief  in  it,  but  I  owe  no 
such  patience  to  myself,  for  having  loolishly  been  my  own 
afflicter,  with  needless  and  avoidable  trouble. 

4.  I  shall  suffer  hereby  in  a  more  grievous  kind  than  if 
only  the  feared  evil  had  "actually  befallen  me.  It  beinglhe 
nature  of  external  evils  (which  the  prohibited  thoughlful- 
ness  chiefly  refers  to)  that  they  commonly  afflict  more  in 
expectation  than  in  the  .actual  sufiering  of  them,  (as  was 
a  wise  heathen's  observation,)  as  external  good  things  please 
more  in  the  expectation,  than  they  do  in  the  fruition  :  when 
(as  he  also  observes)  as  to  the  good  and  evil  things  of  the 
contrary  kind,  the  case  is  contrary.  And  how  often  do  we 
find  those  evils,  in  the  bearing,  light,  and  to  have  little  in 
them,  that  looked  big,  seemed  formidable,  and  carried  a 
dreadful  appearance  with  them  at  a  distance  1  What  a  fear- 
ful thing  is  poverty  to  a  man's  imagination,  and  yet  who 
live  merrier  lives  than  beggars  1  We  therefore,  by  this 
anticipation,  suffer  in  a  worse  kind.  And  if  we  do  not 
make  an  affliction  of  no  alfliction,  we  make  of  a  lighter 
one  a  more  grievous.  We  turn  a  future  outward  affliction 
into  a  present  inward  and  mental  one.  The  afliiction  of  for- 
bidden care  falls  upon  the  mind,  whereas  the  object  of  that 
care  is  only  an  affliction  to  the  outward  man.  How  much 
more  ofsuiieiing  is  an  intelligent  spirit  capable  of,  than  a 
mere  lump  of  animated  flesh  or  clay  1  Can  my  body  ever 
feel  so  much  as  my  soul  can  1  Pleasure  and  pain  are  always 
commensurate  to  the  principles  of  life  by  which  we  are  ca- 
pable of  the  one  or  the  other.  How  unspeakably  greater 
are  the  pleasures  of  the  mind  than  those  of  the  body !  and 
so,  consequently,  are  mental  afiiictions  than  corporal.  The 
providence  of  God,  it  may  be,  intends  some  affliction  to 
our  outer  man  to-morrow  ;  but,  in  the  meantime,  our  ex- 
pectations and  anxious  thoughts  are  torturing  our  spirits 
to-day,  while,  perhaps,  we  have  burden  enough  otherwise. 

5.  And  as  the  affliclion  of  anxious  forethought  and  care 
IS  more  grievous  in  the  kind,  so  it  is  likely  to  be  very  in- 
tense in  the  degree  of  that  kind ;  beyond  what  the  other 
sort  of  affliction  may  be.  For  whereas  the  other  may  be, 
more  directly,  from  God,  and  this  (as  was  said)  from  my- 
self. God  afllicts  with  wisdom,  mercy,  and  moderation. 
But  this  self-affliction  proceeds  from  the  want  of  prudence, 
and  is  without  mercy.  So  that  the  moderating  principles 
are  wanting.  Men,  commonly,  know  no  limit  or  measure 
in  their  thus  afflicting  themselves:  never  think  it  enough. 
Their  own  passions  are  their  tormentors,  which,  having 
broke  loose  from  under  the  go'v'ernment  of  their  reason  and 
prudence,  run  into  wild  rage  and  fury.  What  a  misery  is 
it  to  have  fierce  creatures  preying  upon  us!  God  would 
never  use  us  so  unmercifully  as'we  do  ourselves.  Or,  if  he 
suffer  wicked  men  to  be  our  afflictors,  that  know  no  pity, 
they  cannot  reach  our  spirits:  and  his  mercy  towards  us 
is  still  the  same.  He  can  restrain  or  overrule  them  at  plea- 
sure ;  or  infuse  such  consolations,  as,  when  we  are  thus 
afflicting  ourselves,  we  cannot  expect;  ami  which  that  self- 
affliction  doth  naturally  exclude.  'Tis  unconceivable  what 
evils  we  superadd  to  our  own  days,  beyond  that  which  he 
counts  sufficient.  Nor  do  we  design  our  own  good  in  it, 
as  he  doth  when  he  afflicts.  Which  design  and  end  mea- 
sure and  limit  the  means,  that  they  may  not  exceed  the 
proportion  requisite  thereto. 

6.  All  this  superadded  evil  we  bring  upon  ourselves 
against  a  rule,  (which  is  fit  to  be  again  noted,)  for  both  the 
considerations  that  are  subjoined  must  be  considered,  as 
relative  to  the  precept.  We  break  first  the  law,  before  we 
break  our  own  peace.  Our  Redeemer  and  Lord  hath  in- 
terposed his  authority,  as  a  bar  against  our  troubling  our- 
selves ;  and  so  fenced  our  peace  and  comfort  for  us,  that 
we  have  no  way  to  come  at  our  own  trouble,  but  by  break- 
ing through  the  boundary  of  this  law.  "This  then  is  avert' 
pestilent  addition  to  the  evil  of  this  day,  that  we  draw  upon 
ourselves  by  our  taking  thought  iov  to-moTrmo.    For  we 

e  Paal.  m. 


mingle  the  evil  of  sin  with  that  of  affliction.  We  dsal  very 
ill  with  ourselves  in  this,  to  taint  our  affliction  with  so  foul 
a  thing  ;  w'hich  might  have  been  mere  affliction  without 
that  imbittering  accursed  mixture. 

And  it  is  to  be  considered,  that  this  draws  a  consequence 
with  it ;  (besides  the  depraving  nature  of  sin,  and  the  cor- 
roding nature,  especially,  of  this  sin ;)  'tis,  as  it  is  sin, 
punishable.  And  so,  as  we  bring  (he  evil  of  to-morrow 
into  this  day,  we  may  bring  the  evil  of  this  day  into  to- 
morrow. God  may  be  offended,  and  frown  to-morrmit, 
because  we  were  no  more  apt  to  be  governed  by  him  to- 
datj.  And  as  we  drew  an  imaginary  cloud  from  the  next 
day  into  this,  it  may,  the  next,  return  upon  us  in  a  real 
storm.  But  whether  it  be  so  or  no,  it  highly  aggravates 
the  matter  that, 

7.  We  herein  offend,  not  only  against  the  justice  of  the 
law,  but  against  the  mercy  of  it,  the  kindness,  goodness, 
and  compassion  irpported  in  it.  This,  as  it  was  intimated 
before,  so  needs  to  be  more  deeply  considered  by  itself.  It 
ought  indeed  to  be  acknowiedged  concerning  the  general 
frame  and  S3'stem  of  all  the  divine  laws,  that  they  are 
visibly,  and  with  admirable  .suitableness,  contrived  for  the 
good  and  felicitj'  of  mankind,  and  seem  but  obligations 
upon  us  to  be  happy.  Such  '  as  in  the  keeping  whereof 
there  is  great  reward.  And,  in  this  particular  one,  how 
observably  hath  our  Lord  as  it  were  studied  our  quiet, 
and  the  repose  of  our  minds  !  How  (especially)  doth  the 
benignity  and  liindness  of  the  holy  Lawgiver  appear  in  it ! 
upon  comparing  this  consideration  with  the  precept  itself. 
Take  no  thought  for  to-morrow,  sufficient  for  the  day  is 
the  evil  of  it:  q.  d.  I  would  not  have  you  over-burdened  ; 
I  would  have  you  be  without  care.  It  imports  a  tender- 
ness of  our  present  comfort ;  which  he  many  other  ways 
expresses  of  our  future  safely  and  blessedness  :  q.  d'  I 
would  have  you  go  comfortably  through  this  world,  where 
you  are  in  a  pilgrimage  and  a  wayfaring  condition ;  I 
would  not  have  you  oppressed,  nor  your  spirits  bowed 
down  with  too  heavy  a  burden.  And  'tis  elsewhere  incul- 
cated: Casting  all  care  on  him,  for  he  careth  for  you,  1 
Pel.  V.  7.  In  nothing  be  careful,  (Phil.  iv.  6.)  but  in  all 
things  let  your  requests  be  made  known  to  God,  with 
thanksgiving ;  and  the  peace  of  God  (so  it  immediately 
follows)  which  passeth  all  uuderstandiug,  shall  keep  your 
hearts  and  minds.  Commit  thy  way  to  the  Lord,  devolve 
it  on  him,  as  the  word  signifies,  Psal.  xxxvii.  5.  trust  all  in 
him,  and  he  will  bring  it  to  pass.  If  we  be  so  wise  as  to 
observe  his  rule  and  design,  w'e  shall  be  wise  for  our- 
selves. And  that  tranquillity  and  calmness  of  spirit,  which 
many  heathens  have  so  highly  magnified,  and  which  their 
philosophy  sought,  our  religion  will  possess  and  enjoy.  But 
if  we  neglect  and  disregard  him  herein,  we  shall  bring  an 
evil  into  lo-day  that  neilher  belongs  to  this  day,  nor  to  any 
other.  It  is  true  indeed,  God  doth  often  point  us  out  the 
day,  wherein  we  must  suffer  such  and  such  external  evils, 
and  as  it  were  say  to  us,  "  Now  is  your  day  of  suffering." 
Sometimes  by  his  providence  alone,  when  1  have  no  way 
of  escape  ;  sometimes  by  the  concurrence  of  his  word  and 
providence,  when  the  one  hems  me  in  on  the  one  hand, 
the  other  on  the  other.  He  hath  now  set  me  a  day  for  suf- 
fering, in  this  or  that  kind ;  but  none  for  sinning  in  this 
kind,  nor  in  any  other.  Why  shall  1  draw  in  evils  to  this 
day,  from  to-morrow,  that  belong  neither  to  this  day  nor 
to-morrow. 

The  sura  is,  whether  we  regard  our  innocency  or  our 
peace,  whether  we  would  express  reverence  to  God,  or  a 
due  regard  to  ourselves.  If  we  would  do  the  part  either 
of  pious  and  religious  or  of  rational  and  prudent  men,  we 
are  to  lay  a  restraint  upon  ourselves  in  this  matter.  Have 
we  nothing  to  employ  our  thoughts  about,  that  concerns  us 
more  1  nothing  wherein  we  may  use  them  to  better  pur- 
pose 1  Is  there  nothing  wherein  we  are  more  left  at 
liberty'!  or  nothing  about  which  we  are  more  boimd  in 
duty  to  think  ?  Unless  we  reckon  that  thoughts  are  abso- 
lutely free,  and  that  we  may  use  our  thinking  power  as  we 
please  ;  and  that  the  divine  government  doth  not  extend  to 
our  minds ;  (v/hich  if  it  do  not,  we  confound  God's  go- 
ernment,  and  man's,  and  there  is  an  end  of  all  internal 
sin  and  duly,  and  of  the  first  and  most  radical  differences 
of  moral  good  and  evil ;)  we  can  never  justify  ourselves  in 


340 


OP  THOUGHTFULNESS  FOR  THE  FUTURE. 


such  a  range  of  thoughls  and  cares,  as  this  we  have  been 
speaking  of.  AnJ  'lis  very  unreasonable  to  continue  a 
cour.se  we  cannot  justify.  A  transient  action  done  against 
a  formed  judgment  would  be  reflected  on  with  regret  and 
shame  by  such  as  are  not  arrived  to  that  pitch  a.s  not  to 
care  what  they  do.  But  to  persist  in  a  condemned  course 
of  actions,  nuist  much  more  argue  a  profligate  conscience, 
enfeebled  and  mortified  to  that  degree  as  to  have  little 
sense  left  of  right  and  wrung.  Where  it  is  so,  somewhat 
else  is  requisite  to  a  cure,  than  mere  representing  the  evil 
of  that  course.  What  that  can  do  hath  been  tried  already. 
And  when  men  have  been  once  used  to  victory  over  their 
own  judgments  and  consciences,  every  former  defeat 
makes  the  next  the  easier ;  till  at  length,  light  and  con- 
science becomes  such  contemptible  baftled  things,  as  to  sig- 
nify nothing  at  all,  to  the  governing  of  practice,  this  way 
or  that. 

The  only  thing  that  can  work  a  redress,  is  to  get  the 
temper  of  our  spirits  cured  ;  which  will  mightily  facilitate 
(he  work  and  business  of  conscience,  and  is  necessary, 
even  where  it  is  most  lively  and  vigorous.  For  to  be  only 
quick  at  discerning  what  we  should  be,  and  do,  signifies 
little  against  a  disinclined  heart.  Therefore  for  the  recti- 
fying of  that,  and  that  our  inclinations,  as  well  as  our  judg- 
ments, may  concur,  and  fall  in  with  our  duty  in  this 
matter,  1  will  only  recommend  in  order  hereto  by  way  of 
direction  (among  many  that  might  be  thought  on)  these 
two  things. 

1.  That  we  use  more  earnest  endeavour  to  be,  habitu- 
ally, under  government,  in  reference  to  our  thoughts,  and 
the  inward  workings  of  our  spirits.  For  can  we  doubt  of 
the  obligation  of  the  many  precepts  that  concern,  imme- 
diately, the  inner  man  1  to  love,  to  trust,  to  fear,  to  rejoice 
in  God,  &c.  1  What  becomes  of  all  religion,  if  the  vital 
principles  of  it  be  thought  unnecessary?  Do  not  all  the 
laws  of  God  that  enjoin  us  any  duty,  lay  their  first  obliga- 
tion upon  our  inward  man  ?  Or  do  they  only  oblige  us  to 
be  hypocrites  1  and  to  seem  what  we  are  not  7  And  why 
do  we  here  distinguish  ;  and  think  that,  by  some  precepts, 
God  intends  to  oblige  us  ;  and  by  others  he  means  no  such 
thing,  but  to  leave  us  to  our  liberty'?  or  would  not  those 
which  we  will  confess  more  indispensable  (vi:.  such  as 
have  been  instanced  in)  exclude  the  careful  thoughts,  we 
speak  of,  about  the  events  of  to-morrow  "!  For  can  a  heart 
much  conversant  in  the  explicit  acts  of  love  to  God,  trust 
in  him,  the  fear  of  him,  &c.  be  much  liable  to  these  for- 
bidden cares  ! 

Nor,  surely,  can  it  be  matter  of  doubt  with  us,  whether 
God  observe  the  thoughts  and  motions  of  our  souls ;  for 


can  we  think  that  he  will  give  rules  about  things  wherein 
he  will  exercise  no  judgment '!  <  The  Lord  knoweth  the 
thoughts  of  man  that  they  are  vanity;  and  are  any  more 
vain  than  these  1  do  we  Christians  need  a  heathen  in- 
structor to  tell  us,  c  "  we  ought  always  so  to  live,  as  under 
view  ;  and  so  to  think,  as  if  then  were  some  one  that  may, 
and  can,  inspect  and  look  into  our  innei most  breast.  To 
what  purpose  is  it  that  we  keep  any  thing  secret  from  man  I 
nothing  is  shut  up  to  God.  He  is  amidst  our  minds,  and 
comes  among  our  most  inward  thoughts."  Let  ns  labour 
to  accustom  and  use  our  spirits  to  subjection,  to  have  them 
composed  and  formed  to  awful  apprehensions  of  that  au- 
thority and  government  which  the  Father  of  spirits  claims, 
and  hath  established  immediately  over  themselves.  This, 
though  it  be  more  general,  will  yet  reach  this  case. 

2.  That  wc  aim  at  being,  in  the  temper  of  onr  spirits, 
more  indiflerent  about  all  future  events,  that  lie  within 
the  compass  of  time.  Let  us  not  account  them  so  very 
considerable.  Time  will  soon  be  over,  and  is  loo  narrow 
a  sphere  for  us  to  confine  our  minds  unto.  We  should 
endeavour  a  greater  amplitude  of  thoughts.  As  he  that 
hath  large  and  noble  designs,  looks  with  great  indifference 
upon  smaller  matters  wherein  they  are  not  concerned.  One 
that  fears  God,  and  works  righteousness,  believes  a  world 
to  come,  and  lives-  in  entire  devotedne.ss  to  the  Redeemer, 
(the  constitution  of  whose  kingdom  relates  entirely  to  that 
other  world,)  hath  little  cause  to  concern  himself  about  in- 
terveniences,  which,  as  to  his  part  in  that  world,  will  not 
alter  his  case.  We  are  not  the  surer  of  heaven,  if  the  sun 
shine  out  to-morrow  ;  nor  the  less  sure,  if  it  shine  not. 

For  the  obtaining  of  this  dutiful  and  peaceful  indifltr- 
ency,  it  concerns  us  to  be  much  in  prayer.  For  both,  that 
happy  temper  of  mind  is  part  of  the  wisdom,  h  which  if 
we  want,  we  are  to  ask  of  God,  and  it  directly  eases  us  of 
the  burden  of  our  affairs  to  commit  them  in  that  way;  as 
is  signified  in  that  mentioned  scripture,  Phil.  iv.  6.  Nor 
was  any  thing  more  agreeable,  than  that  our  Lord  teach- 
ing us  (in  that  admirable  summary  of  petitions  given  in 
this  same  .sermon  on  the  mount)  to  pray  every  day  for  our 
daily  bread,  should  here  forbid  us  to  lake  thought  for  the 
morrow.  As  also,  in  the  gathering  of  manna,  no  care  was 
to  be  extended  further  than  the  jjrcsent  day.'  We  have 
easy  access  daily.  Siory  tells  us,  the  poor  Chineses  could 
not  enter  into  the  presence  of  their  Tartarian  prince,  with 
never  so  just  a  complaint,  without  submitting,  first,  lo  a 
hundred  bastinados,  as  the  condition  of  their  admittance. 
Would  we  thankfully  accept,  and  use  as  we  might,  the 
constant  liberty  we  have  upon  the  easiest  terms,  how  much 
would  it  contribute  both  lo  our  innocency  and  quiet ! 


AN   APPENDIX 


TO  THE    FOREGOING    DISCOURSE, 


CONCERNING  THE  IMMODERATE  DESIRE  OF  KNOWING  THINGS  TO  COME. 


TnKHE  is  yet  another  very  vicious  habit  of  mind,  be- 
sides this  of  taking  thought  about  the  events  of  future 
time;  viz.  an  intemperate  appetite  of  foreknowing  them. 
Which  hath  such  aflinity,  anti  lies  .so  contiguous,  and  bor- 
dering to  the  former,  that  it  will  not  be  incongruous  to  add 
somewhat  concerning  it ;  and,  which  is  of  so  ill  and  per- 
nicious an  import,  that  it  will  deserve  some  endeavour  to 
show  how  we  may  discern  and  repress  it.  And  it  may  be 
requisite  to  discourse  somewhat  to  this  purpose,  both  for 
the  vindication  of  God's  wisdom  and  goodness,  in  con- 
fining our  knowledge  of  the  events  of  future  time  within 
to  narrow  bounds  and  limits;  and  that  serious  Christians 
i  Pool.  xciv.  E  tSenoca.  h  Jam.  i.  S. 


may  the  more  efTeclnally  consult  the  ease  and  quiet  of 
their  own  minds,  by  keeping  themselves  contentedly,  as  lo 
this  matter,  within  the  bounds  which  he  hath  set  them. 
This  appetite  of  foreknowing  is  onlv  to  be  animadverted 
on  so  lar  a-s  it  is  inordinate,  and  a  distemper.  Our  busi- 
ness therefore  here  must  be,  1.  To  specify  and  distinguish 
this  distemper  ;  2.  To  offer  somewhat  for  the  cure  of  it. 

1.  For  the  finding  out  and  specifying  of  it.  It  is  not  to 
be  doubted  but  there  may  be  a  faultine.ss  in  the  defect;  a 
too  great  listlessne.ss,  aiid  indisposition  to  look  forward 
Which  indisposition  will  appear  blameable, when  it  proceeds 
either— 1.  From  a  sensual  slothfulness  of  temper,  that  ad- 
i  BotJi  which  remartu  are  notcil  t^y  some  oxpoiitom. 


ON  THE  IMMODERATE  DESIRE,  &c. 


341 


diets  us  wholly  to  the  present.  It  is  too  much  a-kin  to 
the  beast,  to  be  totally  taken  up  with  what  now  pleases. 
When  all  the  soul  lies  in  the  senses,  and  we  mind  nothing 
but  the  grateful  relishes  of  our  present  and  private  enjoy- 
ments, are  quite  unconcerned  about  the  slate  of  the  world, 
or  the  Christian  interest,  or  what  shall  hereafter  come  of 
the  affairs  of  our  country,  in  civil  or  religious  respects  : 
when  we  are  held  in  a  lazy  indifferency  concerning  the 
state  of  things  in  succeeding  times  and  ages;  are  con- 
scious of  no  desire  of  any  hopeful  prospect  for  posterity, 
and  those  that  shall  conie  after  us;  'tis  all  one  with  us 
whether  we  know  them  likely  to  be  civil  or  barbarian. 
Christian  or  pagan,  free  men  or  slaves,  because  we  care 
not  which  of  these  we  be  ourselves,  so  we  can  but  eat  on, 
and  enjoy  our  own  undisturbed  ease  and  pleasure.  This  is 
a  fatal  mortification  of  the  appetite  of  foreknowing ;  for 
it  destroys  it  quite,  when  it  should  but  rectify  and  reduce 
it  within  due  bounds.  And  in  what  degree  that,  or  any 
other  inclination  ought  to  die,  it  much  imports  what  kills 
it ;  because  that  which  doth  so,  succeeds  into  the  do- 
minion, and  hath  all  the  power  in  me  which  it  before  had. 
And  surely  no  worse  thing  can  rule  over  me,  than  a  sen- 
sual spirit;  that  binds  me  down,  and  limits  me  to  this 
spot  of  earth,  and  point  of  time.  Or  if  it  proceed — '3.  From 
a  weak  and  childish  dread  of  all  futurity :  as  children  ap- 
prehend nothing  but  bugbears,  and  hobgoblins,  and  fright- 
ful images,  and  appearances  in  the  dark.  This  ill  dispo- 
sition is  very  intimately  conjunct  with  the  former.  When 
a  sensual  niind,  finding  itself  already  well  entertained 
with  the  gratifications  of  the  present  time,  cleaves  to  it, 
and  every  thought  of  a  change  is  mortal.  'Tis  death  to 
admit  the  apprehension  of  a  new  scene.  'Tis  as  true  in- 
deed, that  the  same  temper  of  mind,  in  more  ungrateful, 
present  circumstances,  runs  all  into  discontent  and  affecta- 
tion of  change ;  as  will  be  further  shown  hereafter  in  a 
proper  place.  But  in  this  region  of  changes,  'tis  most 
imprudent  and  incongruous,  to  let  the  mind  be  unchange- 
ably fixed  upon  any  external  state  and  posture  of  things ; 
or  irreconcilably  averse  to  any.  It  is  becoming,  it  is 
laudable  and  glorious,  with  a  manly  and  truly  Christian 
fortitude,  to  dare  to  face  futurity,  how  formidably  soever 
any  thing  within  the  compass  of  time  may  look.  For, 
certainly,  so  far  as  we  ought  to  be  mortified  to  the  know- 
ledge of  future  things,  it  ought  to  proceed  from  some 
better  principle,  than  only  our  being  afraid  to  know  them. 
But,  that  distemper  of  mind  which  is  now  more  prin- 
cipally to  be  noted  and  reproved,  lies  rather  in  the  excess. 
That  therefore  it  maybe  distinctly  characterized  and  un- 
derstood, I  shall  endeavour  to  show — 1.  When  this  appetite 
of  foreknowing  the  events  of  future  time  is  not  to  be  thought 
excessive ;  or  how  far  a  disposition  to  inquire  into  such 
matters  is  allowable  and  fit. — 2.  When,  by  its  excess,  it 
doth  degenerate  into  a  distemper,  so  as  to  become  the  just 
matter  of  reprehension  and  redress. 

1.  Therefore  (on  the  negative  part)  we  are  not  to  think 
it  disallowed  us  for ;  yea  it  cannot  but  be  our  dut)',  to 
have  a  well-proportioned  desire  of  understanding  so  much 
of  future  event,  as  God  hath  thought  fit  to  reveal  in  his 
word  ;  as  he  hath  there  foretold  very  great  things  concern- 
ing the  state  of  the  Christian  church  and  interest  to  the  end 
of  the  world.  Which  predictions  it  cannot  be  sapposed  are 
made  public  and  offered  to  our  view  to  be  neglected  and 
overlooked.  Only  we  must  take  care  that  our  endeavour 
to  understand  them,  and  the  time  and  labour  we  employ 
therein,  be  commensurate  to  the  circumstances  of  our  con- 
dition, to  our  ability  and  advantage  for  such  more  difficult 
disquisitions,  and  be  duly  proportioned  between  them,  and 
other  things,  that  may  he  of  equal  or  greater  moment  to  us- 

2.  Nor,  again,  is  it  liable  to  exception,  if  we  only  desire 
to  make  a  right  use  of  other  additional  indications  and 
presages  also;  whether  they  belong  to  the  moral,  natural, 
or  political  world,  or  (if  any  .such  should  be  afforded)  to 
the  more  peculiar  sphere  of  extraordinaTy  and  immediate 
divine  revelation. 

1.  It  is  not  only  innocent,  but  commendable,  to  endea- 
V-our  the  making  a  due  improvement  of  moral  prognostics  ; 
or  to  consider  what  we  are  to  hope,  or  fear,  from  the  in- 
crease and  growth  of  virtue  or  vice  in  the  time  wherein 
we  live.  And  herein  we  may  fitly  guide  our  eslimate,  by 
a  Aususi.  do  rivii.  Dei,  I.  it  c,  8. 

2i; 


what  we  find  promised,  or  threatened,  or  historically  re- 
corded in  the  Holy  Scriptures  (or  other  ceitain  history) 
in  reference  to  like  cases.  Only  because  God  may  some- 
times arbitrarily  vary  his  methods,  and  the  express  ap- 
plication of  such  promises,  threatenings,  and  histories  to 
our  times  is  not  in  Scripture,  we  should  not  be  too  positive 
in  making  it. 

2.  The  like  may  be  said  of  such  unusual  phenomena  as 
fall  out  within  the  sphere,  but  besides  the  common  course 
of  nature:  as  comets,  or  whatever  else  is  wont  lo  be  reckon- 
ed portentous.  The  total  neglect  of  which  things,  I  con- 
ceive, neither  agrees  with  the  religious  reverence  which 
we  owe  to  the  Ruler  of  the  world,  nor  with  common 
reason  and  prudence. 

It  belongs  not  to  the  present  design,  as  to  comets  par- 
ticularly, to  discourse  the  philosophy  of  them.  Their  rela- 
tion to  our  earth,  as  meteors  raised  from  it,  is  a  fancy  that 
seems  deservedly  exploded;  but  it  seems  to  require  great 
hardiness  to  deny  they  have  any  relation  as  tokens.  Their 
distance  from  us  may  well  argue  the  former.  But,  the 
constant  luminaries  of  heaven,  that  in  other  kinds  con- 
tinually serve  us,  might  by  their  distance  (most  of  them) 
be  thought  quite  unrelated  to  us  as  well  as  they.  And  if 
we  should  suppose  all,  or  most,  oftho.se  useful  Inminaries 
primarily  made  for  some  other  nobler  use,  that  makes  not 
the  constant  benefit  we  have  by  them  less  in  itself.  The 
like  may  be  thought  of  the  use  which  these  more  extraor- 
dinary ones  mav  be  of  to  us,  in  a  diverse  kind ;  that  they 
should  cause  what  they  are  thought  to  signify.  I  under- 
stand not,  nor  am  solicitous,  how  they  are  themselves 
caused ;  let  that  he  as  naturally  as  can  be  supposed,  (of  the 
rejected  effluvia  of  other  heavenly  bodies,  orby  the  never  so 
regular  collection  of  whatsover  other  celestial  matter,)  that 
hinders  not  their  being  signs  to  us,  more  than  the  natural 
causation  of  the  bow  in  the  clouds  ;  though  that,  being  an 
appropriate  sign  for  a  detemiinaie  purpose,  its  signification 
cannot  but  be  more  certain.  And,  if  we  should  err  in 
supposing  them  to  .signify  any  thing  of  future  event  to  us 
at  all.  and  that  error  only'teads  us  into  more  seriousness  and 
a  more  prepared  temper  of  mind  for  such  trouble  as  may 
be  upon  the  earth  ;  it  will,  sure,  be  a  less  dangerous  error, 
than  that  on  the  other  hand  would  be,  if  we  should  err  in 
thinking  them  to  signify  nothing ;  and  be  thereby  made 
the  more  supine  and  secure,  and  more  liable  to  be  surprised 
by  the  calamities  that  shall  ensue;  besides,  that  we  shall 
be  the  less  excusable,  in  departing  from  the  judgment  of  all 
former  times  and  ages,  upon  no  certainty  of  being  more  in 
the  right.  And  why  should  we  think  such  things  should 
serve  us  for  no  other  purpose,  than  only  to  gratify  our 
curiosity,  or  furnish  us  with  matter  of  wonder,  invite  us  to 
gaze  aiitl  admire  '>  when  (as  an  ancient  well  observes") 
"things  known  to  all  in  the  common  course  of  nature  are 
not  less  wonderful,  and  would  be  amazing  to  all  that  con- 
sider them,  if  men  were  not  wont  to  admire  only  things 
that  are  rare."  It  is  neither  fit,  indeed,  we  should  be  very 
particular,  or  confident  in  our  interpretations  and  expecta- 
tions upon  such  occasions ;  or  let  our  minds  run  out  in 
exorbitant  emotions,  as  will  he  further  shown  in  the  po- 
sitive account  which  is  intended  of  this  sort  of  distemper. 
But  I  conceive  it  is  very  safe  to  suppose,  that  some  very 
considerable  thing,  either  in  a  way  of  judgment  or  mercy, 
may  ensue;  according  as  the  cry  of  persevering  wicked- 
ness or  of  penitential  prayer  is  more  or  less  loud  at  that  time. 

3.  There  are,  again,  very  strange  and  extraordinary  as- 
pects of  providence  that  sometimes  offer  themselves  to  our 
notice,  in  the  cotrrse  of  human  affairs,  and  in  the  political 
world,  where  God  presides  over  rational  and  free  agents. 
And  these  also  must  be  allowed  to  have  their  signification 
of  what  is  likely  to  be  future.  For,  otherwise,  if  we  were 
to  reckon  they  imported  nothing,  either  of  good  or  evil  (so 
much  as  probable)  to  be  expected  from  them  ;  we  .should 
be  to  blame,  if  our  minds  should  admit  any  impression 
from  them,  either  of  hope  or  fear,  (which  both  refer  to  the 
future,)  though  in  never  so  moderate  a  degree.  Andshould 
be  obliged  to  put  on  an  absolute  stoicism,  in  reference  l<> 
.  whatsoever  m.ay  occur  beyond  what  human  nature  is  capa- 
ble of ;  and  which  would  have  more  in  it  of  stupidity,  than 
prudence,  or  any  human  or  Christian  virtue.  When,  there- 
fore,-the  face  of  providence  seems  more  manifestly  threat- 


343 


ON  THE  IMMODERATE  DESIRE 


ening ;  clouds  gather,  all  things  conspire  to  infer  a  com- 
mon calamity,  and  all  means  and  methods  of  preventiiin 
are  from  time  to  time  frustrated  ;  if  we  so  far  allow  our- 
selves to  think  it  approaching,  as  that  we  are  hereby  ex- 
cited to  prayer,  repentance,  and  the  reforming  of  our  lives, 
this  sure  is  belter  than  a  regardless  drowsy  slumber. 

And  again,  if  in  order  to  our  preservation  from  a  present 
utter  ruin,  there  fall  out,  in  a  continual  succession,  many 
strange  and  wonderful  things  which  we  looked  not  tor, 
without  which  we  had  been  swallowed  up  quick;  we  be 
hereupon  encouraged  unto  trust  and  dependance  upon 
God,  and  the  hope  we  shall  be  preserved  from  being  at 
length  quite  destroyed,  whatever  present  calamities  may 
befall  us  ;  and  be  the  more  fortified  in  our  resolinion  not 
to  forsake  him,  whatsoever  shall;  this  seems  no  immodest 
or  irrational  construction  and  use  of  such  providences. 
Yea,  and  at  any  time,  when  there  is  no  very  extraordinary 
appearance  of  a  divine  hand  in  the  conduct  of  affairs  ;  it 
nnbecomes  us  not  to  use  our  reason  and  prudence,  in 
judging  by  their  visible  posture  and  tendency,  as  they  lie 
under  human  management,  what  is  like  to  ensue  ;  upon 
supposition  the  overruling  Providence  do  not  interpose,  to 
hinder  or  alter  their  cour.se  ;  (a.s  we  often  find  they  run  on 
long  in  one  current,  without  any  such  more  remarkable 
interposition  ;)  only  we  are  to  be  very  wary,  lest  we  be  pe- 
remptory in  concluding  ;  or  put  more  value  than  is  meet 
upon  our  own  judgment,  (as  was  noted  before,)  both  be- 
cause we  know  not  when,  or  how,  a  divine  hand  may  in- 
terpose ;  and  may  be  ignorant  of  many  matters  of  fact, 
upon  which  a  true  judgment  of  their  natural  tendency  may 
depend,  and  our  ability  to  judge,  upon  wliat  is  in  view, 
may  be  short  and  defective.  Others  that  have  more  power, 
and  can  do  more,  may  also  have  much  more  prudence, 
and  can  discern  better.  But  observing  such  limitations, 
'tis  fit  we  should  use,  to  this  purpose,  that  measure  of 
understanding  which  God  hath  given  us.  In  what  part  of 
the  world  soever  he  assigns  us  our  station,  we  are  to  con- 
sider he  hath  made  us  reasonable  creatures,  and  that  we 
owe  to  him  what  interest  we  have  in  the  country  where  we 
live.  And  therefore,  as  we  are  not  to  affect  the  knowledge 
which  belongs  not  to  us;  so  nor  are  we  to  renounce  the 
knowledge  which  we  have  ;  to  abandon  otir  eyes,  and  be 
led  on  as  brutes  or  blind  men.  But  to  endeavour,  accord- 
ing as  we  have  opportunity,  to  see  where  we  are,  and 
whither  we  are  going ;  that  we  may  know  accordingly  how 
to  govern  our  spirits,  and  aim  to  get  a  temper  of  mind 
.suitable  to  what  may  be  the  stale  of  our  ease.  And  for 
aught  we  know,  this  may  be  all  the  prophecy  we  shall 
have  to  guide  us.  As  it  was  the  celebrated  saying  of  a 
Greek  poet,  quoted  by  divers  of  the  sager  heathens,  "  He 
is  the  best  prophet  that  conjectures  best."  Nor  is  it  so 
reasonable  to  expect,  that  in  plain  cases,  (which  do  ordi- 
narily happen,)  God  should,  by  any  extraordinary  means, 
give  us  notice  of  what  is  to  fall  out. 

4.  But  we  are  not  suddenly  to  reject  any  premonitions 
of  that  kind,  that  appear  to  deserve  our  regard,  if  there  be 
any  such.  'Tis  indeed  a  part  of  prudence  not  too  hastily 
to  embrace  or  lay  much  stress  upon  modern  prophecies. 
But  I  see  not  how  it  can  be  concluded,  that  because  God 
hath  of  latter  time  been  more  sparing  as  to  such  commu- 
nications, that  therefore  prophecy  is  so  absolutely  ceased, 
that  he  will  never  more  give  men  intimations  of  his  mind 
and  purposes  that  way.  He  hath  never  said  it;  nor  can 
it  be  known  by  ordinary  means.  Therefore  for  any  to  say 
it,  were  to  pretend  to  prophesy,  even  while  they  say  pro- 
phecy is  ceased.  The  superstition  of  the  vulgar  pagans 
was,  indeed,  greatly  imposed  upon  by  the  pretence  of  di- 
vination ;  but  among  their  more  ancient  philosophers  none 
ever  denied  the  thing,  except  Xenophanes  and  Epicurus, 
as  Cicero  i>  and  Plutarch"  inform  us,  and  concerning  the 
latter,  Laertius.'i  It  seems  he  did  it  over  and  over;  and, 
indeed,  it  well  agreed  with  his  principles  about  the  Deity 
:o  do  so.  Cicero  himself,  after  large  discourse  upon  the 
snbject,  leaves  at  last  the  matter  doubtful,  according  to  the 
manner  of  the  academy  which  he  professes  to  imitate.  Yet 
a  great  father  in  the"  Christian  church,  understands  him 
to  deny  it,  but  withal  observes  that  he  denied  God's  pre- 

b  De  divlnat. 
1 1  vita  Ei>ic. 


science  too  (as  one  might,  indeed,  that  he  doubted  it  it 
least)  in  that  di.seourse.  Plato  discourses  soberly  of  it, 
asserting  and  diminishing  it  at  once;  (a,^  we  shall  after- 
wards have  more  occasion  to  note  ;)the  generality  were  for 
it,  as  is  evident.  And  indeed  the  many  monitory  dreams 
related  in  Cicero's  books  upon  that  subject,  and  by  Plu- 
tarch in  several  parts  of  his  works,  show  that  notices  of 
things  to  come  were  not  uncommon  among  the  pagans; 
and  in  a  way  that  seemed  more  remarkable,  and  of  more 
certain  .signification,  than  their  so  much  boasted  oracles. 
How  they  came  by  them,  from  whom,  or  upon  what  ac- 
count, we  do  net  now  inquire.  But  since  the  matter  was 
really  so,  it  seems  no  incredible  thing,  that  some  or  other 
in  the  Christian  church,  even  in  these  latter  ages,  should, 
upon  better  terms,  partake  somewhat  of  such  privilege. 
Nor  is  it  difficult  to  produce  many  instances,  within  the 
latter  r  centuries,  that  would  incline  one  to  think  it  hath 
been  so. 

But  whosoever  shall  pretend  it,  I  see  not  what  right 
they  can  claim  to  be  believed  by  others,  till  the  event  jus- 
tify the  prediction  ;  unless  they  can,  otherwise,  show  the 
signs  which  are  wont  to  accompany  and  recommend  a 
supernatural  revelation.  Where  any  such  is  really  aflbrd- 
ed,  'tis  like  it  may  produce  a  concomitant  confidence,  that 
will  exclude  all  present  doubt  in  their  own  minds,  without 
external  confirmation.  But  then,  as  the  apostle  speaks  in 
another  case,  if  they  have  faith,  they  must  have  it  to  them- 
selves. They  can  never  describe  their  confidence  to  an- 
other, so  as  to  distinguish  it  from  the  impression  of  a  mere 
groundless  (and  often  deluded)  imagination.  Nor  are  others 
to  grudge  at  it,  if  some  particular  persons  be  in  this  or 
that  instance  privileged  with  so  peculiar  divine  favour,  as 
to  have  secret  monitions  of  any  danger  approaching  them, 
that  they  may  avoid  it,  or  direction  concerning  their  own 
private  affairs,  which  none  else  are  concerned  to  take  cog- 
nizance of.  But,  if  the  matter  be  of  common  concernment, 
the  concurrence  of  things  is  to  be  noted;  and  a  greater 
regard  will  seem  to  be  challenged,  if  several  of  these  men- 
tioned indications  do  fall  in  together.  As  supposing  a  gra- 
dual foregoing  languor  and  degeneracy  of  religion,  in  the 
several  parts  of  the  Christian  world.  And  Christianity 
(with  the  several  professions  which  it  comprehends)  looks 
less  like  religion;  or  a  thing  that  hath  any  reference  to 
God.  But  rather,  that  men  have  thought  fit  to  make  use 
of  this  or  that  various  mode  of  it,  as  a  mark  of  civil  dis- 
tinction, under  which  to  form  and  unite  themselves  into 
opposite  parties,  for  the  serving  of  secular  interests  and 
design,^.  It,  generally,  makes  no  better  men  than  pagan- 
ism. A  spirit  of  atheism,  profaneness,  and  contempt  of 
the  Deity,  and  of  all  things  sacred,  more  openly  shows  and 
avows  itself,  than  perhaps,  heretofore,  in  any  pagan  nation. 
And  not  in  a  time  of  gross  darkness,  such  as  formerly,  for 
several  ages,  had  spread  itself  over  the  whole  face  of  the 
Christian  church  ;  but  in  a  time  of  very  clear  and  bright 
light.  Worse  and  more  horrid  principles,  even  in  the  an- 
cient sense  of  mankind,  apparently  destructive  of  common 
order,  and  of  all  human  society,  are  inserted  into  the  reli- 
gion of  Christians  ;  and  obtain  with  them  that  have,  in 
great  part,  obtained  the  power  of  the  Christian  world,  and 
would  wholly  engross  the  Christian  name.  Better  princi- 
ples, in  others,  are  inefficacious  and  signify  nothing,  too 
generall)%to  the  governing  of  their  lives  and  practice.  Men 
are  let  loose  to  all  imaginable  wickedness,  as  much  as  if 
they  were  not  Christians,  and  many  {viz.  that  more  vastly 
numerous  and  bulky  party)  the  more  for  that  they  are  so. 
Yea,  and  not  let  loose  only;  but  obliged  by  their  very 
principles  to  those  peculiar  acts  and  kinds  of  wickedness 
and  violence,  which  directly  tend  to  turn  Christendom 
into  an  Aceldama,  and  involve  the  Christian  world  in  ruin 
and  confusion.  When  multitudes  stand  as  it  were  pre- 
pared, and  in  a  ready  posture,  to  execute  such  vengeance, 
as  is  highly  deserved  by  others,  and  make  judgment  begin 
at  (that  which  our  profession  obliges  us  rather  to  account) 
the  house  of  God,  to  rebound  afterward, with  greater  terror 
and  destructiveness,  upon  themselves  who  negan  \t. 

If  now  soiue  eminent  servant  of  God  mucn  noii=d,  and 
of  great  remark  for  knowledge,  wisdom,  and  sanctity,  r»» 


OF  KNOWING  THINGS  TO  COME. 


343 


mote  from  all  suspicion  of  lenty,  or  sinister  desijrn,  shall 
have  very  expressly  toretold  such  a  lime  and  state  of  things 
as  this,  and  what  ■nill  be  consequent  thereupon  ;  and  with 
great  earnestness  and  vehemency  inculcated  the  premoni- 
tion ;  and  if,  in  such  a  time,  God  shall  set  again  and  again 
a  monitory  torch,  high  and  flaming  in  the  heaven's,  over 
our  heads;  methinks  it  doth  not  savour  well  to  make  light 
account  of  it,  or  think  it  signifies  nothing.  For,  (to  speak 
indeed,  as  himself  doth  allow  and  teach  us  to  conceive,) 
the  majesty  of  God  doth  in  such  concurrent  appearances 
seem  more  august.  His  hand  is  lift  up,  and  he  doth  as  it 
were  accinsere  se,  prepare  and  address  himself  to  action, 
raise  himself  up  in  his  holy  habitation,  (Zech.  ii.  13.) 
whereupon,  all  flesh  is  required  to  be  silent,  before  him. 
A  posture  both  of  reverence,  in  respect  of  what  he  hath 
already  done  ;  and  of  expectation,  a.s  to  what  he  may  fur- 
ther be  about  to  do.  And  of  what  import  or  signification 
soever  such  things,  in  their  concurrence,  may  be  to  us,  it 
surely  ought  to  be  attended  to,  and  received  with  great 
serioiisness,  yea,  and  with  thankfulness.  Especially,  if 
there  be  ground  to  hope  well  concerning  the  issue,  (as  there 
will  always  be  to  them  that  fear  God,)  and  we  can  see  the 
better  what  special  sort  and  kind  of  duty  we  are  more  pe- 
culiarly to  apply  ourselves  to  in  the  meantime. 

And  whereas  we  know  a  mind  and  wisdom  govern  all 
affairs  and  events  through  the  whole  universe  ;  it  is  fit  we 
should  meet  mind  with  mind,  wisdom  with  wisdom.  That, 
on  our  part,  an  obsequious,  docile  mind  should  advert  to 
and  wait  upon  that  supreme,  all-ruling.  Divine  mind,  in 
all  the  appearances  wherein  it  looks  forth  upon  us  ;  and 
with  a  dutiful  veneration,  cry  hail  to  every  radiation  of 
that  holy  light;  accoimting,  whatever  it  imports,  it  oppor- 
tunely visits  the  darkness  wherein  we  converse,  and  should 
be  as  gratefully  received  as  the  sun,  peeping  through  a 
cloud,  by  one  travelling  in  a  dusky  day.  His  is  the  teach- 
ing wisdom.  It  is  well  for  us  if  we  can  be  wise  enough 
to  learn  ;  and  unto  that,  there  is  a  wisdom  requisite  also, 
e  Whoso  is  wise,  and  will  observe  these  things,  even  they 
shall  understand  the  loving-kindness  of  the  Lord.  And 
again, h  I  will  instruct  thee,  and  teach  thee  in  the  way 
which  thou  shall  go;  I  will  guide  thee  with  mine  eye; 
which  implies  our  eye  must  diligently  mark  his,  and  that 
(as  it  follows)  we  ■  be  not  as  the  horse  or  mule,  that  have 
no  understanding,  &c.  And  whereas  all  the  works  of 
God,  even  those  that  are  of  every  day's  observation,  do 
some  way  or  other  represent  God  to  us  ;  and  should  con- 
stantly suggest  unto  us  serious  thoughts  of  him  !  those  that 
are  more  extraordinary  ought  the  more  deeply  to  impress 
our  minds,  and  excite  in  us  those  higher  acts  of  a  religious 
affection,  which  the  circumstances  of  our  present  state  ad- 
mit not,  that  they  can  be  constant  in  the  .same  degree.  As 
though  subjects  ought  always  to  bear  a  loyal  mind  towards 
their  prince  ;  upon  such  greater  occasions,  when  he  shows 
himself  in  solemn  state,  'tis  becoming  there  be  correspond- 
ent acts  of  more  .solemn  homage.  But  upon  the  whole, 
since  all  the  certain  knowledge  we  can  have  of  such  futu- 
rities as  naturally,  and  in  themselves,  are  not  certain, 
must  be  by  God's  own  revelation  only ;  and  all  probable 
pre-apprehension  of  them,  by  the  use  of  our  own  reason 
and  prudence,  upon  any  other  apta  Media  that  occur  to  us. 
While  we  can  confine  our  desire  of  seeing  into  the  future 
within  these  limits,  it  will  be  just  and  innocent.  And 
therefore  we  may  now  go  on, 

II.  To  the  positive  discovery  wherein  this  appetite  is  in- 
ordinate, and  degenerates  into  a  distemper  of  mind.  And 
it  may,  in  general,  be  collected  from  what  hath  been  now 
said,  viz.  that  when  we  remain  unsatisfied  with  what  God 
is  plea.sed  to  reveal  about  such  things;  and  with  what  a 
well-governed  prudence  can  any  other  way  discern ;  and 
have  an  itch  and  hankering  of  mind  after  other  prosrnos- 
tics,  that  He  not  within  this  compass,  and  are  no  proper 
objects  either  for  our  faith  or  our  reason.  This  is  the  dis- 
temper we  are  to  ?et  redressed,  am',  are  coa-.erned  to 
take  heed  lest  we  indulge  or  chensh.  And  that  we  may 
yet  be  somewhat  more  distinct  m  making  this  discovery, 
these  th?.t  follow  will  be  pl.tj  indica'ions,  thai;  onr  in- 
quisitiveness  and  thirst  alter  knowledge  of  future  thin<^  is 
a  distemper  of  mind,  and  ought  to  be  considered  and  dealt 
with  accordingly.    As, 

f  P».  mii.  ult.  h  Pi.  raxS.  8  i  Ver  9. 


1.  If  it  be  accompanied  with  discontent,  and  a  fastidious 
loathing  of  our  present  lot  and  portion  in  the  world. 
Which  is  so  much  the  worse  if,  when  our  affectation  and 
desire  of  change  proceeds  really,  and  al  the  bottom,  from 
private  self-iespect,  we  endeavour  to  delude  others,  or 
flatter  ourselves  into  a  belief  that  'tis  only  the  public  good 
we  are  intent  upon,  and  the  better  state  of  God's  interest 
in  the  world.  And  worst  of  all,  if  our  desires  be  turbu- 
lent, vindictive,  and  bloody,  i.  e.  if  not  only  they  are  so 
fervent  towards  our  own  hoped  advantages,  that  we  care 
not  through  what  public  confusions  and  calamities  our 
private  ends  be  promoted  and  carried  on :  but  should  like 
it  the  better  to  see  at  the  same  time  our  heart's  desire  upon 
them  we  have  allowed  ourselves  to  hate  ;  yea,  though  it 
be  never  so  true  that  they  hate  us,  and  have  been  injurious 
to  us.  Thus  with  the  study  and  desire  oP  a  new  state  of 
things,  which  in  itself  maybe,  in  some  cases,  innocent; 
and,  limited  to  due  methods  and  degrees  of  the  desired 
change,  not  only  innocent  but  a  dulv,  (for  there  is  no  state 
of  things  in  this  world  so  good,  but  being  still  imperfectly 
so,  we  ought  to  desire  it  were  better,)  a  twofold  vicious 
appetite  may  fall  in,  that  of  avarice,  and  revenge,  of  good 
to  ourselves  bej-ond  what  comes  to  our  share,  and  of  hurt 
to  other  men.  Which  complicated  discaj^e  mu.st  taint  and 
infect  every  thought  and  look,  that  is  directed  forward 
towards  a  better  state  of  things. 

If  this  be  the  ca.se,  it  must  be  great  negligence  and  indul- 
gence to  ourselves  not  to  discern  it.  For  the  incoherence 
and  ill  agreement  of  what  is  real  and  what  is  pretended, 
would  soon  appear  to  one  not  willing  to  be  mistaken.  Sin- 
cere devotedness  to  God  and  his  interest  would  be  always 
most  conjunct  with  that  complacential  faith  in  his  govern- 
ing wisdom  and  power,  and  entire  resignment  of  ourselves 
and  all  his  and  our  own  concerns  to  his  pleasure  and 
goodness,  that  we  will  never  think  his  procedure  too  slow ; 
or  suspect  him  of  neglecting  his  own  interest,  or  of  that 
which  he  judges  (and  which  therefore  is,  most  truly)  ours. 
And  it  is  ever  accompanied  with  that  placid  benignity, 
and  universal  love  to  other  men,  (enemies  themselves  be- 
ing by  the  known  rules  of  the  gospel  included,)  as  that  we 
would  not  wish  their  least  injury,  for  our  own  greatest 
advantage.  And  should  most  earnestly  wish,  that  if  God 
see  good,  the  advantage  of  his  interest  in  the  world  might 
be  so  carried  on,  as  to  comprehend  and  take  in  therewith 
their  greatest  advantage  also.  And  if  we  should  see 
cause  to  apprehend  it  may  fall  out  to  be  otherwise  ;  that, 
surely,  ought  to  be  our  "temper,  which  the  prophet  ex- 
presses (and  appeals  to  God  concerning  it)  upon  a  very 
frightful  prospect  of  things,  t  "I  have  not  desired  the  wo- 
ful  day,  O  Lord,  thou  knowest."  So  remote  it  should  be 
from  us  to  press  forward  with  a  ravenous,  cruel  eye,  to- 
wards a  tragical  bloody  scene ;  or  to  accuse  the  Divine 
patience,  which  w^e  should  adore,  and  (perhaps  as  much 
as  any  others)  do  also  need. 

2.  If  there  be  a  greater  inclination  to  look  forward  into 
the  future  things  of  time  than  those  of  eternity.  If  in  the 
former  we  find  a  connaturalness,  and  they  seem  most 
agreeable  to  us,  these  other  are  tasteless,  and  without  sap 
and  savour.  If  it  would  be  a  great  and  sensible  conso- 
lation, to  be  assured  such  a  state  of  things  as  we  would 
choose,  shall  very  shortly  obtain.  But  to  think  of  a  state 
approaching,  wherein  all  things  shall  be  perfectly  and  un- 
exeeptionably  well  for  ever,  is  but  cold  comfort.  Blessed. 
God !  what  a  mortal  token  is  this  ">  Do  we  apprehend 
nothing  of  distemper  in  it  1  Do  we  see  ourselves  the  men 
of  time,  (as  the  Hebrew  expresses  what  we  read  i  men  of 
this  world,)  and  do  not  our  hearts  misgive  at  the  thought  1 
How  little  likely  is  it  we  are  designed  ior  that  Blessed 
eternity  to  which  our  spirits  are  so  little  suitable  !  when, 
as  'tis  said  of  them  that  are  for  the  state  wherein  >"  mor- 
tality shall  be  swallowed  up  of  life,  that  he  that  hath 
wrought  them  for  that  self-same  thing  is  God  !  Can  the 
felicity  of  heaven  belong  to  them  that  value  it  not  as  their 
best  good  ■?  but  cotmt  a  terrestrial  paradise  of  their  own 
devising  better  ■? 

3.  If  we  be  so  intent  upon  this  or  that  future  event,  as 
that  hereby  the  due  impression  is  worn  off  of  much 
greater  and  more  important  things  that  are  already  past. 
What  so  great  things  have  we  to  expect  in  our  time,  as 

k  Jerem.  xvii.  16.  1  Ps.  irii.  14.  m  S  Cor.  v.  4,  i 


M4 


ON  THE  IMMODERATE  DESIRE 


■we  know  have  come  to  pa-ss  in  former  time !  What  so 
great,  as  lliat  the  San  of  God  came  down  into  our  world ! 
did  put  on  man!  lived  a  lifetime  among  us  mortals  I 
breathed  every  where  heavenly  love,  and  grace,  and 
sweetness;  and  with  these  grateful  odours  perfumed  this 
noisome,  impure,  forlorn  region  of  darkness  and  death ! 
died  a  sacrifice  for  sinners !  and  overcame  death  !  ascended 
in  triumph  to  the  throne  of  God,  sat  down  on  the  right 
hand  of  the  Majesty  on  high!  What"  so  great  as  the 
mystery  of  godliness,  that  God  was  manifested  in  the  flesh, 
justified  in  the  spirit,  seen  of  angels,  preached  unto  the 
Gentiles,  believed  on  in  the  world,  received  up  into  glory ! 
Are  any  of  those  little  futurities,  whereof  we  have  but  an 
uncertain  expectation,  fit  to  be  compared  with  these  things 
which  we  certainly  know  to  have  come  to  pass^  Or  have 
we  any  thing  so  important  and  great  to  fix  our  eye  upon, 
as  a  Redeemer  now  in  his  exaltation  1  invested  with  all 
power  in  heaven  and  earth,  to  whom  every  knee  must 
bow,  and  every  tongue  confess!  the  arbiter  of  life  and 
death  to  men  I  who  hath  established  so  admirable  a  frame 
of  religion  for  the  reduction  of  apostate  man!  made  it 
triumph  over  the  obstinate  infidelity  of  the  Jews,  and  the 
idolatry  of  the  Gentile  world!  And  what  the  glorious 
issue  of  his  administration  will  be,  we  already  know ;  and 
are  not  left  about  il  to  suspenseful  dubious  inquiry.  Nor 
do  need  a  more  certain  revelation  than  we  have.  Is  all 
this  to  be  waived  and  overlooked  ;  while  we  stand  at  a  gaze, 
expecting  what  shall  be  the  height  of  the  French  monar- 
chy, or  tire  fate  of  the  Dutch  republic,  or  of  this  or  that 
particular  person,  now  upon  the  stage  '?  It  must  surely  be 
an  ill  symptom,  and  an  indication  of  a  sickly  mind,  when 
things  have  all  their  value  and  regard  with  us,  not  as 
they  are  great  but  as  they  are  new.  And  are  only  con- 
siderable to  us,  because  they  are  yet  future  and  unknown. 

4.  If  we  more  earnestly  covet  to  foreknow  the  approach 
of  an  external  state  of  things  that  -would  be  better,  in  our 
account,  than  to  I'eel  the  good  efl'ect  upon  our  spirits,  of 
one  that  we  take  to  be  worse,  and  that  is  externally  afflic- 
tive to  us.  This  excludes  the  apprehension  of  a  wise  Pro- 
vidence, governing  the  world  ;  that  pursues  a  design  in 
what  it  doth  or  permits.  As  if  we  thought  God  did  afflict 
us  for  affliction's  sake,  as  more  intending,  therein,  his  own 
pleasure  than  our  profit.  Or  as  if  we  would  impute  a 
levity  to  Providence,  and  reckoned  it  inconstant  and  de- 
sultory, even  beneath  the  ordinary  prudence  of  a  man. 
That  it  might  forget  and  desist,  and  would  not  drive  on  a 
design  to  an  issue.  Or  that  (contrary  to  what  God  tells 
Eli  by  °  Samuel)  when  he  began,  he  would  divert  and  aUer 
his  course,  before  he  made  an  end.  Or  it  implies,  we  place 
our  felicity  in  somewhat  without  us,  more  than  in  a  good 
habit  and  temper  of  spirit  within.  Whereas,  surely  things 
are  much  amiss  with  us,  if  we  do  not  account  that  a  mor- 
tified heart,  towards  whatsoever  is  temporary  and  terrene, 
is  a  thousand-fold  more  desirable  than  the  best  external 
state  of  things  that  is  ever  to  be  enjoyed  under  the  sun. 
As  calamitous  as  the  condition  of  Job  was,  it  had  been  a 
worse  evil  than  any  he  suffered  ;  if  that  censure  of  him 
were  true,?  that  he  chose  iniquity  rather  than  affliction. 
Or  if  that  were  not  true,  which  he  seems  to  intimate  con- 
cerning himself,  that  he  was  less  intent  upon  a  present 
release  from  the  furnace,  than,  at  length,  to  come  out  like 
gold.i 

5.  If  the  other  parts  of  Scripture  be  less  savoury  to  us 
than  the  prophetical.  And  especially  when  these  are  of 
more  grateful  savour  than  the  preceptive  part.  This  is  of 
great  affinity  with  the  foregoing  character.  For  the  pre- 
cepts in  God's  word  describe  to  us  that  excellent  frame  of 
spirit,  which  afflictions  are  designed  (as  one  sort  of  means) 
more  deeply  to  impress.  And  what  there  is  of  ill  charac- 
ter here,  lies  in  this,  when  any  thing  is  of  greater  value, 
than  that  comely,  amiable,  well-complexioned  temper  of 
spirit.  And  surely  it  less  concerns  us,  what  God  will  do 
without  us,  than  what  he  will  have  us  do,  and  be,  our- 
selves. It  is  an  ill  circumstance  with  a  disea.sed  person, 
when  he  hath  less  inclination  to  such  things  as  tend  to 
bring  him  to  a  confirmed  habit  of  health,  than  such  as 
more  serve  to  nourish  his  disease.  And  whereas  Quic- 
quid  recipilur — ad  modnm  rcr.i/iientis,  there  is  little  doubt, 
but  where  this  distemper  we  are  speaking  of,  prevails, 

o  1  Tiin.  iii.  16.  0  1  Sam.  iii.  r:.  p  Job  xxxvi.  21. 


men  may  be  much  inclined  to  make  that  use,  even  of 
Scripture  prophecies,  as  to  feed  their  distemper.  When 
they  can  relish  and  allow  themselves  to  mind  no  other 
parts  of  the  Bible:  when  they  take  more  pleasure  to  be 
conversant  in  these  obscure  things,  than  those  that  are 
plain,  and  concern  us  more,  (a-s  God  hath  mercifully  pro- 
vided that  such  things  in  his  word  should  be  plaine.st  that 
are  of  greatest  concernment  to  us,)  and  they,  perhaps, 
neither  have  the  requisite  helps,  nor  the  ability,  with  them 
to  master  the  obscurity :  when  our  prepossessed  fancy 
must  be  the  interpreter,  and  we  will  make  the  prophecy 
speak  what  it  never  meant;  draw  it  down  to  the  little  par- 
ticularities of  the  time  and  place  wherein  we  live  ;  and 
are  peremptory  in  our  applications,  and  so  confident,  till 
we  find  ourselves  mistaken,  that  when  we  do,  w'e  begin  to 
suspect  the  Bible;  as  if  divine  truths,  and  our  attachments 
to  them,  must  stand  and  fall  together. 

t).  (And  lastly)  When  we  have  an  undue  regard  to  un- 
scriptural  prophecies.  Which  we  may  be  suppo.sed  to 
havft,  if  we  either  much  search  after  them,  or  give  hasty 
credit  to  them  without  search. 

I.  If  we  much  search  after  them,  as  weak  and  sickly 
appetites  are  wont  to  do  for  rarities  and  novelties  ;  we  are 
nul  content  with  what  occurs,  nor  with  our  own  allotment, 
and  God's  ordinary  dispensation,  if  things  of  that  kind 
occur  not,  but  purvey  and  listen  out  after  them;  as  if  we 
had  not  considerable  things  enough,  both  for  our  employ- 
ment, and  our  entertainment  and  gratification  besides. 

'2.  If  we  believe  them  without  search,  only  because  they 
seem  to  speak  according  to  our  mind ;  imbibe  all  things, 
of  that  import,  promiscuously  and  on  the  sudden,  without 
examining  the  matter.  ■■  The  simple  believeth  every  word. 
'Tis  the  business  of  judgment,  to  distinguish  and  discern. 
We  therefore  call  it  discretion.  It  totally  fails,  when  wc 
can  find  no  medium  between  believing  every  thing  and 
nothing.  Some  things  indeed  of  this  pretence,  are  so  ap- 
parently idle  and  ridiculous,  that  it  will  become  a  prudent 
man  to  reject  them  at  the  first  sight.  Some  may  perhaps, 
partly  from  the  matter;  or  partly  from  the  person,  and 
other  concurringcircumstances,  have  such  an  appearance, 
as  ought  to  stay  our  minds  upon  them,  detain  us  awhile, 
and  hold  us  in  some  suspense,  while  we  consider  and  ex- 
amine whether  any  further  regard  is  to  be  given  them  or 
no.  'Tis  a  very  distempered,  ravenous  appetite  that  swal- 
lows all  it  can  catch  without  choice ;  that  allows  no  leisure 
to  distinguish  between  what  is  suitable,  or  fit  for  nonrish- 
ment,  and  what  is  either  noxious  or  vain. 

II.  And  now  for  the  cure  of  this  distemper.  We  are 
to  consider  the  nature  of  the  things  the  forekTiowledge 
whereof  we  so  earnestly  affect.  And  we  find  they  are  not 
such  futurities  as  have  their  certain  causes  in  nature.  As 
when  the  sun  will  rise  and  set  ;  or  be  nearer  us  or  re- 
moter ;  when  there  will  be  an  eclipse,  &c.  These  are  not 
the  things  which  will  satisfy  this  appetite.  But  mere  con- 
tingencies that  depend  upon  free  and  arbitrary  cau.ses,  i.  c. 
especially,  upon  the  mind  and  will  of  man,  as  it  is  under 
the  direction  of  the  supreme  and  all-governing  mind. 
And  again,  we  arc  to  consider  the  nature  of  the  knowledge 
we  covet,  of  these  things,  i;;c-.  that  it  is  not  conjectural, 
(which  indeed  were  not  knowledge,)  but  we  would  be  at  a 
certainty  about  them.  Now  hereupon  we  are  further  to 
consider,  that  there  is  no  reasonable  appetite  which  we 
may  not  seek  to  have  gratified  in  some  apt  and  proper 
way,  i.  e.  by  means  that  are  both  lawful  and  likely  to 
attain  our  end. 

In  the  present  case,  we  can  think  of  no  course  to  be 
taken  for  the  obtaining  of  this  knowledge,  (even  giving  the 
greatest  scope  and  latitude  to  our  thoughts,)  but  it  must 
suppose  one  of  these  two  things  ; — either  that  we  look  upoa 
it  as  an  ordinary  gift  to  be  acquired  by  our  own  endeavours, 
?'.  e.  by  art  and  industry,  and  the  useof  natural  means  and 
hdns.'whereby  we  imagine  our  natures  may  be  heightened, 
and  improved  to  this  pilch— or  else  that  we  reckon  it  an 
extraordinnrv  immediate  gifl  of  God  ;  so  that  if  we  affect 
it,  we  have  ho  course  to  take  but  to  .seek  it  at  his  hands  by 
prayer;  either  that  God  would  confer  it  upon  ourselves, 
or  upon  some  others,  by  whom  we  may  be  informed.  And 
we  are  now  to  bethink  ourselves,  what  encouragement  or 
allowance  we  can  suppose  is  given  us  to  seek  it  either  of 
q  Job  jxiii.  10.  r  Prov.  xiv.  IS. 


OF  KNOWING  THINGS  TO  COME. 


345 


these  ways.  For,  if  we  can  seek  it  in  neither  of  these,  we 
must  be  obliged  either  to  assign  a  third  (as  we  never  can) 
or  abandon  it  as  an  unreasonable  and  vicious  appetite  ; 
the  satisfaction  whereof  is  no  way  to  be  so  much  as  at- 
tempted, or  sought  after.    And  now, 

1.  As  to  the  former  of  these  ways.  There  is  nothing 
more  to  be  despaired  of,  the  very  attempt  being  both  fool- 
ish and  impious ;  both  most  impossible  and  unlawful. 

1.  "Tis  plainly  an  impossible  attempt.  For  what  natural 
means,  what  rules  of  art,  can  give  us  the  knowledge  of 
such  futurities  as  we  are  speaking  of,  or  improve  our  na- 
tural faculties  to  it  1  'Tis  a  knowledge  quite  of  another 
kind,  and  alien  to  our  natures.  For  besides  the  notices 
we  have  of  things  by  sense,  which  is  limited  wholly  to 
things  present  as  its  object,  and  our  knowledge  of  first 
and  self-evident  principles,  (from  which  how  remote  are 
the  future  contingencies  we  now  speak  of  1)  we  have  no 
imaginable  way  of  coming  by  the  knowledge  of  any  thing, 
otherwise  than  by  reasoning  and  discourse,  which  supposes 
a  natural  connexion  of  things.  Whereupon,  when  we  have 
sure  hold  of  one  end  of  the  thread,  we  can  proceed  by  it, 
and  lead  ourselves  on  by  such  things  as  we  know  to  other 
things  we  know  not.  But  what  such  natural  connexion  is 
there  between  any  present  thing,  kniown  to  us,  and  this 
sort  of  future  things  1  Which,  for  the  most  part,  are  such 
as  must  be  brought  about  by  the  concurrence  of  great 
multitudes  of  free  agents,  who  may  be  opposed  by  as 
great,  and  prevented  of  accomplishing  what  they  designed, 
though  their  minds  were  never  so  constantly  intent  upon 
the  design.  But  we  have  no  way  to  know  with  certainty 
the  present  minds  of  so  many  men,  nor  of  any  man  at  all, 
by  immediate  inspection  ;  or  otherwise,  than  as  we  may 
collect  by  the  former  series  of  his  actions  or  professions, 
■wherein  men  may  deceive  the  most  quick-sighted,  and 
really  intend  other^vise  than  they  seem.  Much  less  do  we 
know  that  so  mutable  a  thing  as  the  mind  of  man  is,  will 
not  alter,  and  especially  of  so  many  men.  And  their  con- 
dition and  outward  circumstances  may  alter,  if  not  their 
minds.  What  can  be  certain  in  such  a  region  of  changes, 
where  the  effecting  of  purposes  depends  upon  the  body, 
as  well  as  the  mind,  and  many  external  aids  and  helps  be- 
sides 1  and  where  all  are  subject  to  so  many  accidents, 
to  maims,  and  sicknesses,  and  deaths  %  Nay,  who  can  tell 
■what  his  own  mind  shall  be  hereafter,  supposing  any  such 
futurity  to  be  within  his  o-nm  power,  or  that  his  power  shall 
be  the  same  if  his  mind  should  not  change  ■?  And  add,  what 
is  more  than  all  the  rest,*  who  knoweth  the  mind  of  God, 
or  be<ing  his  counsellor  hath  taught  him  1  Who  can  tell 
What  he  will  do,  or  enable  or  permit  men  to  do  %  What 
event  could  ever  have  been  thought  more  certain,  before- 
hand, than  the  destruction  of  the  Jews  by  Haman's  means  1 
And  who  could  ever  have  foreseen,  a  few  days  or  hours 
before,  that  he  should  be  hanged  on  the  gallows  he  pre- 
pared for  Mordecai  1  Who  can  ever  think  or  hope  to 
measure  that  boundless  range,  and  latitude,  wherein  infi- 
nite wisdom  and  power  may  work  this  wav  or  that  1  Or, 
■within  that  vast  and  immense  scope,  who  can  be  able  to 
predict  what  way  God  will  take  ■?  Or  what  he  will  tio,  or 
not  do  1  When  all  human  contrivance  and  foreca.st  it  at  an 
end,  still  more  ways  lay  open  to  him.  Or  his  power  can 
make  more,  and  break  its  way  through  whatsoever  obstruc- 
tions.' We  know  not  what  to  do,  (says  Jehoshaphat  in  his 
distress,)  but  our  eyes  are  upon  thee. '  A  dutiful  confession 
of  the  Hmitedness  of  human  wit  and  power,  and  of  the  un- 
limitedness  of  the  Divine,  both  at  once  !  To  ofler  at  com- 
prehending his  profound  designs  and  abstruse  methods, 
only  shows  how  little  we  understand  ourselves  or  him ;  our 
own  scant  measure,  or  his  immensity.  We  might  better 
attempt  to  sound  the  ocean  with  our  finger,  or  gather  it  into 
the  hollow  of  our  hand.  It  were  happy  for  us,  if  our  con- 
fessed ignorance  might  end  in  adoration  ;  and  that  the 
sense  of  our  hearts  were  such  as  the  apostle's  words  would 
aptly  express,  (Rom.  xi.  33.)  O  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God  !  How  unsearchable 
are  his  judgments,  and  his  -n'ays  past  finding  out!  Such 
as  affect  to  be  wiser,  but  not  so  pious,  and  go  about  to 
form  models  and  ideas  for  the  future,  apart  from  him ; 
how  often  do  their  great  wit  only  serve  to  expose  their 
folly,  and  make  them  the  sport  of  fortune!  (as  some 
8  l9.  xl.  13.    Rom.  .\i.  t  2  Chron.  x.\.  u  Qtitnt.  Curt. 


would  call  it ;)  we  may  say  rather,  of  that  ■ni.se  and  right- 
eous Providence,  that  clelights  to  triumph  over  baffled  in- 
solence !  (for  hidit  in  humanis,  &c.)  and  deride  a  confi- 
dence that  is  founded  only  in  proud  impotency  !  He  that 
sits  in  the  heavens  laughs,  the  Most  High  hath  them  in  de- 
rision. How  often  are  the  wisest  politicians  disappointed 
and  despised !  all  their  measures  broken !  their  models 
shattered  and  discomposed !  and  all  their  fabrics  overturn- 
ed in  a  moment !  So  remote  is  human  wit,  at  the  utmost 
stretch,  from  any  certainty,  about  the  futurities  we  speak  of. 
And  if  any  imagine  it  may  be  helped  to  foresee,  by  some 
art  or  other ;  or  by  rules  framed  and  collected  upon  former 
experience  ;  according^whereto  judgments  are  said  hereto- 
fore to  have  been  happily  made,  of  what  would  come  to  pass: 
It  is  not  here  intended  to  examine  the  several  ways  that 
have  been  taken,  and  trusted  in,  for  this  purpose.  That 
they  are  all  such  as  have  been,  and  are,  much  disputed,  if 
they  were  not  with  manifest  evidence  disproved,  would 
argue  that  foreknowledge  of  things  not  likely  to  be  very 
certain,  that  must  be  had  by  arts  and  rules  that  are  them- 
selves uncertain.  How  much  hath  been  said  (anciently, 
and  of  late)  to  discover  the  vanity  of  that  sort  of  astrology 
that  relates  to  the  futurities  we  have  under  consideration ! 
Such  as  have  a  mind  may  view  what  is  written  to  that 
purpose,  and  may  save  themselves  much  vain  labour,  by 
perusing  the  learned  Dr.  More's  late  Tetraclys,  and  what 
it  refers  to  in  his  Mystery  of  Godliness.  Have  w-e  heard 
of  none  of  our  later  pretenders  this  way,  that  have  incur- 
red the  like  fate  with  that  wise  man  of  Greece,  that  was 
laughed  at  by  a  silly  girl  (as  Laertius  tells  us)  for  so  long 
gazing  upon  the  stars,  (though  perhaps  upon  a  better  ac- 
count.) till  at  length,  in  his  walk,  he  fell  into  a  ditch ;  that 
he  minded  so  much  what  was  over  his  head,  that  he  look 
no  notice  what  wa.s  at  his  feet !  And  for  the  ancient  au- 
gury of  the  pagans,  in  the  several  sorts  of  it,  how  much 
was  it  had  in  contempt  by  the  wiser  among  themselves. 
Insomuch  that  one  of  them  says,  he  wondered  how  they 
could  look  upon  one  another,  and  not  laugh.  As  wh^i 
would  not,  that  such  strange  things  should  he  foreshowr. 
by  the  flying,  or  the  singing,  or  the  feeding  of  biids! 
Their  usiial  haruspicy  was  as  wise,  and  as  much  regard- 
ed by  some  greater  minds  amon?  ihem,  as  Alexander, 
that  reproved  and  jeered  the  impertmency  of  his  sooth- 
saver  that  would  have  withheld  him  from  action,  upon  the 
pretence  of  some  ill  omen  he  had  observed  in  the  entrails; 
telling  him  that  he"  would  surely  think  he  were  impertinent 
and  troublesome  if  he  should  go  about  to  interrupt  him 
in  his  employment,  ■n-hen  he  was  busy  viewing  his  sacri- 
fice, and  asked  him,  when  he  pressed  "further,  what  greater 
impediment  a  man  could  have,  that  had  great  things  be- 
fore his  eyes,  than  a  doting  superstitious  fortune-teller^ 
And  where  there  was  not  so  much  wisdom  and  fortitude, 
as  to  despise  such  fooleries,  how  ludicrous  was  it  that 
great  and  momentous  affairs  were  to  be  governed  by  them! 
That  a  general  was  not  to  march  an  army  or  fight  a  battle, 
but  first  such  observations  must  be  had  of  the  flight  ot' 
birds,  and  the  entrails  of  beasts!  or  other  things  as  idle  as 
they,  as  the  whirlings,  rollings,  and  noise  of  rivers,  the 
change  of  the  moon,  &c.  Upon  which,  in «  Germany  (as 
is  observed)  when  Cajsar  had  invaded  it,  their  presaging 
women  were  to  be  consulted  before  it  was  thought  fit  to 
give  him  battle.  Besides,  ■n-hat  was  not  y  less  vain,  but 
more  horrid,  presaging  upon  the  convulsed  members,  and 
the  flowing  blood,  of  a  man  slain  for  the  purpose.  Nay, 
and  the  excess  of  this  desire  hath  tempted  .some  to  trv  the 
blacker  purposes  of  necromancy,  or  what  might  be  gained 
to  satisfy  and  please  it,  by  converse  with  departed  som!s; 
or  what  if  it  be  other  familiar  spirits  1  We  here  con^ic^  i 
the  folly  of  such  courses  apart  from  the  impiety.  As 
what  reason  have  we  upon  which  lo  apprehend,  that  they 
can  ascertain  us,  or  he,  ordinarilv,  certain  themselves  of 
such  futurities  as  we  speak  of  1  But  also  the  thou?ht  ol 
any  such  course  we  are  to  presume  is  horrid  to  the  minds 
of  serious  Christians.  Unto  whom,  what  we  find  in  the 
Holy  Scriptures,  concerning  anv  such  wavs  of  presaging 
as  have  been  mentioned,  should,  methinks,  be  enough  ts 
form  their  spirits  both  to  the  hatred  and  the  coniernpt  of 
them,  and,  by  consequence,  of  the  principle  itself  (this 
vain  appetite)  that  leads  unto  them,  and  hath  captivated 
I  clem.  Alexand.  Strom.  I.  1.  y  Dind.  .Sic.  Bibl.  Hjst  1.  i.. 


S46 


ON  THE  IMMODERATE  DESIRE 


whole  nations  into  so  miserable  du'lusion  by  them."  Tluis 
sailh  the  Lord  thy  Redeemer,  that  Irustrateth  the  tokens 
of  the  liars,  and  maketh  diviners  mad,  that  lurneth  the 
wise  men  backward,  and  maketh  their  knowledge  foolish. 
*  Thou  art  wearied  in  the  multitude  of  ihy  counsels:  let 
now  the  aslmloi^ers,  the  star-fjazers,  the  raonlhly  prof,'nos- 
ticalors  stand  up,  and  save  thee  from  these  things  that 
shall  come  upon  thee.  Behold,  they  shall  be  as  stubble, 
lliefiie  shall  burn  them  ;  they  shall  not  deliver  them.selves 
i'io\n  the  flame,  &c.  See  also  Isa.  viii.  19,  20.  Dan.  ii.  27. 
And  though  it  be  true  that  God  hath  often  given  pre- 
monitions of  future  things  by  dreams,  (which  is  a  matter 
that  beloags  not  to  this  head,)  yet  the  rules  that  are  given 
by  some  lean.  ;d  men  for  the  interpreting  oft  such  dreams 
as  contain  not  the  things  e.xnressly  pretended  to  be  signi- 
fied, are  generally  so  very  ridiculou.s,  that  'lis  hard  to  say 
wheiher  they  were  learnedly  busy  or  idle  that  thought  fit 
to  trouble  themselves  or  the  world  with  them.  And 
surely,  though  some  dreams  have  been  divine,  such  rules 
of  interpreting  any  are  so  meanly  human,  as  to  be  lit 
enough  to  be  thrown  in  hither,  and  thrown  away  with  the 
rest  of  the  trash  noted  before;  and  may  help  to  let  us 
see,  that  the  foreknowledge  of  the  future  things  we  are 
considering,  is  so  impossible  to  human  nature,  improved 
by  whatsoever  rules  and  precepts  of  our  devising,  that 
while  inen  seek  to  become  wise  in  this  kind,  by  such 
means,  they  do  but  befool  themselves,  and  are  not  a  whit 
llie  more  knowing,  but  show  themselves  the  less  prudent 
and  saber.  And  if  such  knowledge  be  a  thing  whereof 
human  nature,  by  itself,  is  not  capable,  to  be  impatient  of 
ignorance  in  these  things,  is  to  be  offended  that  God  hath 
made  such  creatures  as  we  find  we  are.  That  is,  if  this 
had  been  the  natural  endowment  of  some  other  order  of 
creatures,  how  unreasonable  were  it  that  a  man  should 
quarrel  with  his  own  nature,  and  with  the  inseparable  cir- 
cumstances of  his  own  state  !  All  creatures  are  of  limited 
natures  to  one  or  other  particular  kind.  This  or  that 
creature  admits  of  all  the  perfections  of  its  own  kind. 
It  admits  not  those  of  another  kind.  How  foolish  were 
it  if  a  man  should  vex  himself  that  he  cannot  fly  like  a 
bird,  or  run  like  a  stag,  or  smell  like  a  hound  ;  or  cannot 
as  an  angel  fly,  at  pleasure,  between  heaven  and  earth,  or 
visit  the  several  orbs,  and  exactly  measure  their  magni- 
tudes and  distances  from  one  another  ! 

Secondly,  We  are,  therefore,  to  consider  that  the  affec- 
tation of  such  foreknowledge  (i.  e.  to  have  it  in  and  of 
ourselves,  or  by  any  ineans  of  our  devising)  is  unlmnful  as 
well  as  impossible.  Indeed,  this  might  he  collected  from 
the  former;  for  the  capacity  of  our  natures  ought  to  limit 
our  desires.  And  it  hence  also  further  appears  unlawful 
upon  the  highest  account,  in  that  it  were  to  a.spire  to  what 
is  most  peculiar  and  appropriate  to  the  Deity.  For  here- 
by the  great  God  demon.strates  his  Godhead,  and  expfts- 
tulating  with  idolateis,  insults  over  the  unactive  ignorance 
of  their  impotent  inanimate  deities  upon  this  account. 
'  Produce  vour  cause,  (saith  he,)  bring  forth  your  strong 
reasons.  Let  them  bring  them  forth,  and  show  us  what 
shall  happen.  Show  the  things  that  are  to  come  hereafter, 
that  we  may  know  that  ye  are  gods :  q.  d.  if  they  be  gods, 
why  do  they  not,  as  god.s,  predict  things  to  come,  that  if 
they  be  gods  we  may  know  it  1  So  in  ch.  xlii.of  the  same 
prophecy,  v.  8,  9.  I  am  the  Lord,  that  is  my  name,  and 
iny  glory  will  I  not  give  to  another,  neither  my  praise  to 
graven  images.  Behold,  the  former  things  are  come  to 
pass,  and  new  things  do  1  declare:  before  they  spring 
forth  I  tell  you  of  them.  This  is  a  thing  (saith  he)  that 
doth  peculiarly  belong  to  me.  It  is  a  glory  of  mine  that 
shall  never  be  imparted.  And  to  the  same  sense  is  that 
in  ck.  xlvi.  of  that  prophecy,  r'.  9,  10.  Remember  the 
former  things  of  old,  for  I  am  God,  and  there  is  none  else; 
I  am  God,  and  there  is  none  like  me,  declaring  the  end 
from  the  beginning,  and  from  ancient  limes  the  things 
that  are  not  yet  done,  saying,  my  counsel  shall  stand,  and 
I  will  do  all  my  plea.suie.  So  also  did  our  blessed 
Saviour,  when  he  had  a  mind  to  ccmvince  that  he  was,  as 
he  gave  out,  the  Son  of  God,  design  the  same  medium  for 
that  purpose.'!  Now,  I  tell  you  before  it  come,  that  when 
it  is  come  to  pass,  ye  may  believe   that  I  am  he.     And 


again,'  I  have  told  you  before  it  is  come  to  pass,  that  when 
it  is  come  to  pass,  ye  might  believe.  It  was,  indeed,  the 
great  temptation  used  to  our  first  parents  ;  You  shall  be  as 
gods,  knowing  good  and  evil.  Undoubtedly  that  know- 
ledge wherewith  they  were  tempted  must  include,  at  least, 
foreknowledge  in  it.  You  shall  he  as  gods,  knowing,  &c. 
They  were  tempted  by  an  expectation  of  being,  in  this 
respect,  made  like  God;  and  we  are  become  by  it,  in  this 
respect,  like  bea.sls  that  perish,  and  in  other  respects,  like 
the  devils  themselves,  who  joy  in  our  deception  and  perdi- 
tion :  too  like  beasts  in  ignorance,  and  devils  in  malignity. 

What  can  be  a  more  presumptuous  arrogance,  than  io 
aim  at  the  royalties  of  the  Godhead  !  If  to  aflijct  what  be- 
longs to  tlie  nature  and  capacity  of  another  creature  weie 
foolish;  to  aspire  to  any  prerogative  and  peculiarity  of 
God  himself,  cannot  but  be  extremely  impious  and  wicked  ! 
Are  we  to  be  offended  that  we  are  creatures  ?  that  our  na- 
tures, and  the  capacity  of  our  understandings,  are  not  un- 
limited and  all-comprehending,  when  we  owe  it  to  the 
mere  benignity  and  good  pleasure  of  our  Maker  that  we 
are  anything?  and  much  more,  that  we  have  any  such 
thing  as  an  understanding  at  all  1  Yea,  and  if  this  know- 
ledge were  not  peculiar  to  God,  yet  inasmuch  as  he  hath 
not  given  it  us,  nor  appointed  us  any  means  of  attaining 
it,  'lis  an  uncreaturely  disposition  not  to  be  satisfied  with- 
out it.  The  rebuke  our  Saviour  gave  his  disciples  in  one 
particular  case  of  this  nature,  ought  also  to  be  monitory 
to  us,  in  all  such  cases,  i.  e.  when  thev  inquire, f  Wilt  thou 
at  this  time  restore  again  the  kingdom  to  Israel?  His 
answer  is  reprehensive  ;5  It  is  not  for  you  to  know  the 
times  or  the  seasons  which  the  Father  hath  put  in  his  own 
power.  The  expression  is  remarkable,  which  the  Father 
hath  h  put  in  his  own  power  ;  it  implies,  as  if,  by  a  positive 
act,  God  had  reserved,  and  locked  up  from  us,  the  things 
which  he  hath  not  vouchsafed  to  reveal.  And  we  may 
see  how  he  hath,  as  it  were,  industriously  drawn  a  curtain 
between  the  present  and  the  future  time,  that  we  cannot 
see  .so  far  as  one  moment  before  us.  Shall  we  with  rude 
and  irreverent  hands,  as  it  were,  attempt  to  rend  or  draw 
aside  the  curtain  ? 

2dly.  And  from  hence  we  may  also  see,  in  the  next 
place,  how  little  encouragement  we  have  in  the  other  way 
to  expect  this  knowledge,  rh.  by  supplicating  God  for  it, 
as  an  extraordinary  gift  to  be  obtained  immediately  from 
him.  If  we  have  not  wisdom  enough  to  present  unto  him 
reasonable  desires,  w'e  may  expect  his  wisdom  will  deny 
us  such  as  are  unrea.sonable.  He  is  never  so  apt  to  dis- 
like our  requests  for  their  being  too  great  as  too  little;  or 
for  their  having  nothing  valuable  or  important  in  them, 
nothing  suitable  to  him  or  to  us,  fit  for  him  to  give,  or  for 
us  to  .seek  or  receive.  In  the  present  case,  'tis  true,  he 
hath  sometimes  favoured  men  with  this  kind  of  know- 
ledge, ordained  and  inspired  prophets,  who  were  to  sig- 
nifv  his  purposes  and  pleasure  to  others.  But  it  was 
rather  modestly  declined  than  sought ;  and  was,  mostly, 
upon  great  and  important  occasions,  for  high  and  very 
considerable  ends,  and  to  be  effected  at  seasons  and  by 
persons  of  his  own  choosing.  Nor  doth  it  seem  a  thing 
fit  for  men  to  make  the  matter  of  petition.  For  if  they 
should,  either  it  must  be  for  some  peculiar  to  them- 
selves, and  which  others  cannot  generally  allege  as  well 
as  they ;  which  it  is  not  supposable  any  can  be  able 
to  assign  :  or  for  some  common  reason  that  concerns  the 
generality  of  men  as  much.  And  then,  we  are  sure,  it 
can  he  of  no  weight ;  for,  upon  the  same  reason,  all 
should,  as  much,  be  prophets.  Which  it  is  plain  he  doth 
not  judge  fit  (who  can  best  judge)  in  that  he  hath  not 
made  them  so,  which  is  concluding,  as  to  things  he  hath 
not  made  it  our  duty  to  seek.  And  that  this  is  a  com- 
munication not  fit  to  be  constant  and  general  at  all  times, 
and  to  all  persons,  is  evident  in  itself  And  may  appear 
by  divers  considerations  that  partly  respect  God  and  his 
government,  partly  ourselves  and  our  own  interest  and 
concernment. 

1.  On  God's  part.  It  would  greatly  detract  from  the 
majesty  of  his  government  that  it  should  have  no  arcana, 
and  that  all  things  should  lie  open  to  every  eye.  We 
mav  easilv   apprehend  that  the  dignity  of   the  divine 


OF  KNOWING  THINGS  TO  COME. 


347 


government  was,  in  this  respect,  designed  to  be  kept  up  to 
an  awful  height,  when  we  find  there  is  somewhat  men- 
tioned to  us  (and  how  many  things  more  may  there  be 
that  are  not  mentioned  t)  which  the  angels  in  heaven  knew 
not,  nor  the  human  soul  of  our  Lord  himself,  but  the  Fa- 
ther only.  For  again,  was  it  suitable  (particularly)  to  the 
government  of  God  over  man,  in  this  present  state,  which 
we  find  designed  for  a  state  of  probation,  to  be  concluded, 
and  shut  up  at  last  by  a  solemn  judgment.  For  unto  this 
state,  the  final  judgment  hath  its  peculiar,  only  reference. 
Therein  i  we  are  to  receive  the  things  done  in  the  body, 
i.  e.  (as  'tis  explained,)  according  to  what  we  have  done, 
whether  good  or  evil.  How  imfit  were  it  that  probationers 
for  eternity  should  generally  foreknow  events  that  shall 
fall  out  in  the  state  of  their  trial !  Wherein  they  are  to  be 
strictly  tied  up  to  rules  without  regard  to  events.  And  are 
to  approve  themselves  in  that  sincerity,  constancy,  forti- 
tude, dependence  upon  God,  resignation  of  themselves,  and 
their  concerns  to  him,  that  could  have  little  place  or  op- 
portunity to  show  themselves,  in  a  state  wherein  all  things 
were  at  a  certainty  to  them. 

•2.  On  our  own  part.  It  is  to  be  considered  that  the  fore- 
Imowledge  of  temporary  events  is  not  a  thingof  that  value 
to  us,  which  we  may  perhaps  imagine  it  is.  It  would  serve 
us  more  for  curiosity  than  use.  An  unfit  thing  for  us  to 
petition  in,  or  e.xpect  to  be  gratified.  The  wiser  heathens 
have  thought  meanly  of  it.  They  have  believed,  indeed, 
that  God  did  sometimes  enable  men  to  prophesy,  but  have 
reckoned  it,  as  one  of  them  speaks,  a  gift  indulged  unto 
hurnxm  imprudence.  That  k  author  accounts  weaker  minds 
the  usual  subjects  oi  it.  That  no  man  in  his  right  mind 
attained  it,  but  either  being  alienated  from  himself,  by 
sleep  or  a  disease.  And  that  they  were  not  wont  to  under- 
stand, themselves,  the  meaning  of  their  own  visions,  but 
must  have  them  interpreted  by  others.  The  result  of  a 
larger  discourse,  he  hath  about  it,  than  is  fit  here  to  be  in- 
serted, comes  to  this,  that  fools  divine,  and  wi.se  must 
judge.  Whereupon  i  another  thinks  such  prophecies  little 
to  be  regarded,  counting  it  strange  that  what  a  wise  man 
could  not  see  a  madman  should.  And  that  when  one  hath 
lost  human  sense  he  should  obtain  divine  ! 

They  were  not  acquainted  indeed  with  those  ways  where- 
in God  revealed  his  mind  to  holy  men  whom  he  used  as 
his  own  amanuenses  or  penmen,  or  who  were  otherwise  to 
serve  hira  for  sacred  purposes.  But  when  we  consider 
Balaam's  being  a  prophet,  methinks  we  should  not  be 
overfond  of  the  thing  itself,  abstractly  considered.  How 
unspeakably  is  the  Spirit  of  holiness,  as  such,  to  be  pre- 
ferred !  To  have  a  heart  subject  to  God,  willing  to  be  go- 
verned by  him,  to  commit  to  him,  even  in  the  dark,  our 
less  considerable,  temporal  concernments;  and  confidently 
to  rely,  for  our  eternal  concernments,  upon  his  plaiii 
word  in  the  Gospel,  wherein  life  and  immortality  are 
brought  to  light,  would  make  us  little  feel  the  need  of  pro- 
phecy. The  radical  principle  of  holiness  is  love,  (for  it 
is  the  fulfilling  of  the  law,)  in  the  absence  whereof,  the 
apostle  "  esteems  the  gift  of  prophecy  (with  the  addition 
of  understanding  all  mysteries,  and  all  knowledge)  to  go 
lor  nothing.  And  if  we  strictly  consider,  wherein  can  we 
pretend  it  needful  to  us  to  foreknow  the  events  that  are  be- 
fore us  1  They  are  either  bad  and  ungrateful,  or  good  and 
grateful.  For  the  former  sort,  what  would  it  avail  us  to 
foreknow  them  1  That  we  may  avoid  them  1  That  is  a 
contradiction.  How  are  they  avoidable,  when  we  know 
they  will  befall  us  ■?  It  is  that  we  be  not  surprised  by  them  7 
We  have  other  means  to  prevent  it.  To  bear  an  equal 
temper  of  mind  towards  all  conditions;  to  live  always,  in 
this  region  of  changes,  expecting  the  worst.  At  least  not 
to  expect  rest  on  earth,  to  familiarize  to  ourselves  the 
thoughts  of  troubles ;  apprehending,  as  to  those  that  are 
private,  we  are  always  liable. 

And  for  any  greater,  common  calamities  that  we  may 
share  in  with  the  generality  usually,  they  come  on  more 
slowly.  There  often  are  premonitory  tokens,  such  as 
were  before  mentioned  in  this  discourse,  sufiicient  to  keep 
us  from  being  surprised.  And  with  the  rest  this  may  con- 
cur, (as  was  said.)  that  perhaps  some  or  other,  of  that 
value  and  consideration  as  to  deserve  our  regard,  may,  in 

i  2  Cor.  V.  10. 


such  a  case,  have  great  apprehensions  of  approaching 
trouble,  which  whether  they  proceed  from  their  greater 
prudence  and  sagacity,  or  from  any  more  Divine  impres- 
sion upon  their  minds,  we  need  not  determine.  If  it  should 
be  the  latter,  the  design  may  yet  be,  not  to  a.scertain,  but  to 
awaken  us.  Upon  which  supposition,  a  serious  considera- 
tion of  the  thing,  may  well  consist  with  suspending  our 
belief  of  it.  And  whether  it  prove  true  or  false,  if  we  are 
put  thereby  upon  the  doing  of  nolhing,  but  what  a  prudent 
man,  a  good  Christian  should  do,  however,  and  unto  which 
we  only  needed  excitation,  a  very  valuable  end  is  gained. 
Affairs  are  generally  managed  in  human,  yea  and  in  the 
Christian  life,  upon  no  certainty  of  this  or  that  particular 
event ;  'tis  enough  that  we  are  put  upon  seasonable  con.si- 
deration  of  what  concerns  us,  in  the  one  kind  or  the  other, 
and  do  accordingly  steer  our  course.  When  Jonah  was 
sent  to  Nineveh  upon  that  ungrateful  errand,  and  came  a 
stranger  into  that  luxurious,  paganish  city,  though  he 
brought  them  no  credentials  from  heaven,  nor  (that  we 
find)  wrought  any  miracle  to  confirm  his  mission,  yet  the 
matter  he  published  in  the  streets  being  in  itself  most  con- 
siderable, and  they  having  (no  doubt)  sufficient  light  to 
know  their  practices  were  such  as  deserved  ihe  doom  they 
were  threatened  with,  and  needed  redress,  they  hereupon 
consider  what  he  said,  reform,  and  are  .spared.  And  what 
harm  was  now  done  in  all  thisl  except  that  Jonah  had  too 
tender  a  concern  for  his  own  reputation,  and  le.st  he  should 
be  thought  a  false  prophet.  Whereas  the  event  that  hap- 
pened did  better  prove  the  impression  '.;pon  his  mind  di- 
vine, than  the  destruction  of  the  city,  alter  their  repent- 
ance, had  done.  It  being  a  thing  more  agreeable  to  the 
Divine  nature,  and  more  worthy  of  God,  to  save  than  de- 
stroy a  penileni  people.  If  we  see  no  such  disposition  to 
repentance,  we  have  the  more  reason  to  expect  the  over- 
flowing calamity  ;  and  have  enough  to  prevent  our  being 
surprised,  without  fore-knowing  the  event.  But  for  events 
that  are  pleasing  and  grateful,  no  matter  how  surprising 
they  be;  the  more,  the  better,  the  sweeter,  and  the  plea- 
sanler.  "  When  God  turned  again  the  captivity  of  Zioii 
we  were  as  them  that  dream.  Then  was  our  mouth  filled 
with  laughter,  and  our  tongue  with  singing.  It  enhancelh 
mercy,  when  it  is  preventing  and  unexpected. 

And  we  may  add,  concerning  ill  events,  it  is  not  only 
needless  to  foreknow  them,  but  better  to  be  ignorant. 
Think  what  a  case  we  were  in,  had  we  the  prospect  lying 
distinctly  before  us,  of  all  the  evils  that  shall  befall  u.s 
through  our  whole  life.  Such  a  day  I  shall  have  a  terrible 
fit  of  "the  colic  or  the  stone.  Such  a  day  my  house  will  be 
burnt,  or  I  shall  be  undone  and  reduced  lo  beggary.  Such 
a  day  my  husband,  wife,  or  this  or  that  pleasant  child,  will 
die.  At  such  a  time  1  shall  break  a  bone,  or  be  in  pri- 
son, &c.  Were  this  knowledge  a  felicity  1  Some  may 
think  (says  Cicero")  it  were  of  great  concernment  to  us 
to  know  what  shall  happen.  But  (he  adds)  Dicaearchus 
wrote  a  great  book  to  show  it  is  better  to  be  ignorant.  He 
had  indeed  a  copious  argument,  and  the  book,  'tis  like, 
were  a  jewel.  But  enough  is  obvious  to  any  man's  reason 
that  will  soberly  consider.  Infinite  knowledge  is  only 
agreeable  to  infinite  wisdom  and  power.  How  unsuitable 
were  the  knowledge  we  are  apt  to  covet,  to  our  impotency 
and  imprudence  !  As  monstrous  as  the  head  of  a  giant 
joined  to  the  bodvof  a  child.  The  increase  of  such  know- 
ledge would  certainly  but  increa.'^e  our  sorrow,  and  be  to 
us  but  an  engine  of  torture,  a  Medusa's  head,  always  af- 
frighting us  with  its  own  ideas,  that  would  be  worse  to 
us,  and  more  tormenting,  than  snakes  and  serpenis.  Di- 
vine mercy,  in  these  respects,  keeps  us  ignorant.  Thereto 
'lis  fit  we  should  attribute  it,  not  lo  ill-will,  as  the  devil  at 
first  suggested,  and  as  they  seemed  to  apprehend  ;  against 
whom  Plutarch  p  sagely  reasons.  That  it  was  very  impro- 
bable that  God,  who  halh  given  us  birth,  nourishment, 
being,  and  understanding,  should  intend  only  to  signify 
his  displeasure  towards  us,  by  withholding  from  us  the 
knowledge  of  things  to  come.  Would  we  know  what 
concerns  our  duty  ?  We  have  plain  rules  to  direct  ns ;  it 
would  but  tempt,  disturb,  or  divert  us  many  times  to  know 
the  event.  You  need  not  consult  a  diviner,  (saith  a  i  hea- 
then,) whether  you  are  with  hazard  to  help  your  friend, 

I  Cicero.  in  1  Cor.  \iii.  n  Psal  cxxvi. 

o  De  di^in.  p  De  defect.  Orac.  q  Epictot. 


348 


ON  THE  IMMODERATE  DESIRE,  &c. 


or  defend  yotir  country.  Nor  any  thing,  by  like  reason, 
which  we  already  know  we  ought  to  do.  No  more, '  saith 
one  commenting  upon  him,  than  whether  a  man  should 
eat  or  sleep  ;  or  whether  a  husbandman  should  plant  or 
sow.  Or  would  we  fill  our  minds  with  great  Ihought.s, 
and  employ  them  about  matters  more  important  than  the 
affairs  of  the  present  time  1  Besides  all  the  great  things 
that  we  know  to  be  past,  let  us  look  forward  to  certain  fu- 
turities. We  may  look  even  with  a  certain  expectation 
for  the  day  when  the  heavens  shall  be  rolled  up  as  a  scroll, 
and  pass  away  with  great  noise,  and  the  elements  melt 
with  fervent  heat,  and  the  earth  and  all  things  therein  be 
consumed  and  burnt  up.  We  have  a  certain  foreknow- 
ledge of  the  final  glorious  appearing  and  coming  of  our 
Lord.  We  know  he  will  come,  and  it  will  be  gloriously. 
Behold  the  Son  of  man  coming  in  the  heavens  with  power 
r  SimpUc. 


and  great  glory  !  Such  things  as  these  we  look  for  accord- 
mg  tu  his  promise ;  He  will  come  and  his  reward  with  him. 
The  trumpet  will  sound  and  the  dead  arise,  H(jw  great  a 
thing  it  is  to  have  graves  opening  all  the  world  over,  and 
men  and  women  springing  up  afresh  out  of  the  dust !  and 
all  the  chosen  ones  of  our  Lord  caught  up  into  the  clouds, 
to  meet  their  Redeemer  in  the  air,  and  so  to  be  for  ever 
with  the  Lord  !  Let  our  thoughts  fly  over  earth  and  time; 
they  will  be  purer  and  less  tainted.  Let  them  centre  in 
God ;  they  will  be  more  steady,  composed,  and  calm.  Fix- 
edly apprehend  him  to  be  most  wise,  holy,  good,  powerful, 
and  ours.  Let  our  hearts  quietly  trust  in  him  as  such, 
and  be  subject  to  him  ;  contented  to  follow.  ■  He  will  lead 
the  blind  in  a  way  that  they  know  not ;  and  if  we  betake 
ourselves  wholly  to  him,  will  be  our  God  for  ever  and 
ever  :  our  God  and  our  guide  even  to  the  death. 
■  Ua.xlii. 


A  TREATISE  OF 

DELIGHTING  IN   GOD; 

FROM  PSALM  XXXVII.  4. 

DELIGHT  THYSELF  ALSO  IN  THE  LORD,  AND  HE  SHALL  GIVE  THEE  THE  DESIRES  OF  THDJE  HEART. 

IN  TWO  PARTS. 


TO  MY  MUCH  VALUED  FRIENDS, 
THE   MAGISTRATES   AND   OTHER  INHABITANTS 
OP  GREAT  TORRINGTON  IN  DEVON; 

WITH  THE   SEVERAL  WORTHT  AND  RELIGIOOS  PERSONS  AND  FAMIUE3  OP  MY  ACaDAINTANCE  IN  THOSE  PARTS. 

It  is  likely  that  the  tille  of  the  following  treatise  will  put  many  of  you,  my  dearly  esteemed  friends,  in  mind, 
that  simdry  sermons  were  preached  twenty  years  ago  among  you  upon  this  subject.  I  had  it  indeed  in  design,  to 
have  given  you  some  abstract  of  those  sermons ;  but  searching  among  my  papers,  could  find  none  but  so  imperfect  and 
broken  memorials  as  would  be  of  little  use  for  that  purpose.  And  yet  being  desirous  to  present  you  with  oomewhat 
that  might  both  be  a  testimony  of  ray  affection,  and  an  advantage  to  you ;  and  knowing  ihis  subject  was  grateful  to 
many,  and  affords  what  may  be  useful  to  all  of  you;  I  have,  for  your  sakes,  applied  myself  to  a  reconsideration  of  it. 
The  first  part  is  even  altogether  new,  except  the  introductive  suppositions  in  the  beginning.  Nor  do  I  remember  I  then 
had  more  than  one  discourse  to  you  on  that  subject,  before  the  practical  application  of  it.  The  other  part  contains 
many  things  formerly  delivered  to  you,  though  perhaps  not  in  the  same  order,  much  less  in  the  same  words, 
whereto  the  short  notes  in  my  hands  could  no  way  enable  me. 

The  matter  here  treated  of,  is  the  very  substance  of  religion  ;  the  first  and  the  last ;  the  root  and  the  flower;  both  the 
basis  and  foundation,  and  the  top  and  perfection,  of  practical  godliness ;  and  which  runs  through  the  whole  of  it. 
Nor  knew  I  therefore  what  to  present  you  with,  that  could  have  in  it  a  fitter  mixture  and  temperament  of  what  might 
be  both  useful  and  pleasant  to  you.  As  there  is  therefore  no  need,  so  nor  do  I  desire  you  should  receive  the  matter 
here  discoursed  of,  merely  for  my  sake  ;  there  being  so  great  reason  it  should  be  chiefly  acceptable  on  higher  accounts. 
I  do  very  well  imderstand  your  affection  to  me  ;  and  could  easily  be  copious  in  the  expression  of  mine  to  you,  if  I 
would  open  that  sluice.  But  I  do  herein  resolvedly,  and  upon  consideration,  restrain  myself;  apprehending  that  in 
some  cases  (and  I  may  suppose  it  possible  that  in  our  case)  a  gradual  mortification  ought  to  be  endeavoured  of  such 
affection  as  is  often  between  those  so  related  as  you  and  I  have  been :  which  is  no  harder  supposition,  than  that  such 
affection  may  be  excessive  and  swell  beyond  due  bounds.  So  it  would,  if  it  should  be  accompanied  with  impatient 
resentments  towards  any  providence  or  instrument,  whereby  it  finds  itself  crossed,  or  from  whence  it  meets  with  what 
is  ungrateful  to  it :  if  it  prove  turbulent  and  disquieting  to  them  in  whom  it  is,  or  any  others :  or  if  it  occasion  a  look- 
ing back  with  distempered  lingerings  after  such  former  things  as  could  be  but  means  to  our  great  end,  with  the  neg- 
lect of  looking  forward  to  that  end  itself  still  before  us.  Far  be  it  from  me,  to  aim  at  the  keeping  any  thing  alive 
^hat  ought  to  die ;  that  is,  in  that  degree  wherein  it  ought  so  to  do.  But  our  mutual  affection  will  be  both  innocent 
and  useful,  if  it  be  suitable  to  mortal  objects,  and  to  persons  not  expecting  the  converse  we  have  had  together  any  more 
in  this  world ;  if  also  in  the  mean  time  it  preserve  to  us  a  mutual  interest  in  each  others  prayers ;  if  it  dispose  us  to 
such  acts  and  apprehensions  of  kindness  as  our  present  circumstances  can  admit ;  and  if  particularly,  as  it  hath  moved 
me  to  tmdertake,  it  may  contribute  any  thing  to  your  acceptance  of,  this  small  labour,  which  is  now  designed  for  you. 
The  subject  and  substance  whereof,  as  they  are  none  of  mine,  so  they  ought  to  be  welcome  to  you,  for  their  own  sake, 
and  his  who  is  the  prime  Author,  though  they  were  recommended  to  you  by  the  hand  of  a  stranger,  or  one  whose 
face  you  never  saw.  They  aim  at  the  promoting  of  the  same  end  which  the  course  of  my  poor  labours  among  you 
did,  (as  he  that  knoweth  all  things  knoweth,)  the  serious  practice  of  the  great  things  of  religion,  which  are  known  and 
least  liable  to  question;  without  designing  to  engage  you  to  or  against  any  party  of  them  that  differ  about  circumstan- 
tial matters.  They  tend  to  let  you  see,  that  formality  in  any  way  of  religion  unaccompanied  with  life,  will  not  serve 
your  turn ;  (as  it  will  no  man's ;)  than  which,  there  is  nothing  more  empty,  sapless,  and  void  both  of  profit  and  delight. 

I  have  reflected  and  considered  with  some  satisfaction,  that  this  hath  been  my  way  and  the  temper  of  my  mind 
among  you.  Great  reason  I  have  to  repent,  that  I  have  not  with  greater  earnestness  pressed  upon  you  the  known  and 
important  things  wherein  serious  Christians  do  generally  agree.  But  I  repent  not  I  have  been  so  little  engaged  in  the 
hot  contests  of  our  age,  about  the  things  whereiii  they  differ.  For,  as  I  pretend  to  little  light  in  these  things ;  (whence 
I  could  not  have  much  confidence  to  fortify  me  unto  such  an  undertaking  ;)  so  I  must  profess  to  have  little  inclination 
to  contend  about  matters  of  that  kind.  Nor  yet  am  I  indifferent  as  to  those  smaller  things,  that  I  cannot  discern  to  be 
in  their  own  nature  so.  But  though  I  cannot  avoid  to  think  that  course  right  which  I  have  deliberately  chosen  therein, 
I  do  yet  esteem  that  but  a  small  thing  upon  which  to  ground  an  opinion  of  my  excelling  them  that  think  otherwise,  as 
if  I  knew  more  than  they.  For  I  have  often  recounted  thus  seriously  with  myself,  that  of  every  differingparty,  in  those 
circumstantial  matters,  I  do  particularly  know  some  persons  by  whom  I  find  myself  much  excelled  in  far  greater  things 


350  DEDICATION. 

ihan  is  the  matter  of  that  difference.  I  cannot,  'tis  true,  thereupon  say  and  think  every  thing  that  they  do ;  -nhich  is 
impossible,  since  they  ditier  from  one  another  as  well  as  me.  And  I  understand  well,  there  are  other  measures  of 
truth  than  this  or  that  excellent  person's  opinion.  But  I  thereupon  reckon  I  have  little  reason  to  be  conceited  of  any 
advantage  I  have  of  such  in  point  of  knowledge,  (even  as  little  as  he  should  have,  that  can  sing  or  play  well  on  a  lute, 
of  him  that  knows  how  to  command  armies,  or  govern  a  kingdom,)  and  can  with  the  less  confidence  differ  from  them, 
or  contend  with  them.  Being  thereby,  though  I  cannot  find  that  I  err  in  these  matters,  constrained  to  have  some  sus- 
picion lest  I  do  ;  and  to  admit  it  possible  enough,  that  some  of  them  who  differ  from  me,  having  much  more  light  in 
greater  matters  may  have  so  in  these  also.  Besides,  that  1  most  seriously  think,  humility,  charily,  and  patience, 
would  more  contribute  to  the  composing  of  these  lesser  differences,  or  to  the  good  estate  of  the  Christian  interest  under 
them,  than  the  most  fervent  disputes  and  contestations.  I  have  upon  such  considerations  little  concerned  myself  in 
contending  for  one  way  or  another,  while  I  was  among  you ;  or  in  censuring  such  as  have  differed  from  me  in  such 
notions  and  practices  as  might  consist  with  our  common  great  end ;  or  as  imported  not  manifest  hostility  thereto ;  con- 
tenting myself  to  follow  the  course  that  to  my  preponderating  judgment  seemed  best,  without  stepping  out  of  my  way 
to  justle  olhers. 

But  I  cannot  be  so  patient  of  tfieir  practical  disagreement,  (not  only  with  all  serious  Christians,  but  even  their  own 
judgments  and  consciences  also,)  who  have  no  delight  in  God,  and  who  take  no  plea.sure  in  the  very  substance  of  re- 
ligion. I  have  been  grieved  to  observe  that  the  case  hath  too  apparently  seemed  so,  with  some  among  you  :  some 
who  have  been  openly  profane  and  dissolute,  and  expressed  more  contempt  of  God  (which  you  know  was  often  in- 
sisted on  the  one  part  of  the  day,*  when  I  had  this  subject  in  hand  the  other)  than  delight  in  him.  I  know  not  how  the 
case  may  be  altered  with  such  since  I  left  you ;  or  what  blessing  may  have  followed  the  endeavours  of  any  other  hand. 
Death  I  am  sure  will  be  making  alterations,  as  I  have  heard  it  hath.  If  these  lines  maybe  beforehand  with  it,  may 
they  be  effectually  monitory  to  any  such  that  yet  survive  !  That  however  this  or  that  external  form  of  godliness  may 
consist  with  your  everlasting  well  being,  real  ungodliness  and  the  denial  of  the  power  never  can ;  which  power  stands 
in  nothing  more  than  in  love  to  God  or  delight  in  him.  Therefore  seriously  bethink  yourselves,  do  you  delight  in  God 
or  nol  If  you  do,  methinks  you  should  have  some  perception  of  it.  Surely  if  you  delight  in  a  friend,  or  some  other 
outward  comfort,  you  can  perceive  it.  But  if  you  do  not,  what  do  you  think  alienation  from  the  life  of  God  will 
come  to  at  lastl  It  is  time  for  you  to  pray  and  cry,  and  strive  earnestly  for  a  renewed  heart.  And  if  any  of  you  do 
in  some  degree  find  this,  yet  many  degrees  are  still  lacking.  You  cannot  delight  in  God,  but  upon  that  apprehension 
as  will  give  you  to  see,  you  do  it  not  enough :  therefore  reach  forth  to  what  is  still  before.  I  bow  my  knees  for  you 
all,  that  a  living,  delightful  religion  may  flourish  in  your  hearts  and  families,  instead  of  those  dry,  withered  things, 
worldliness,  formality,  and  strife  about  trifles.  Which  will  make  Torrington  an  Heph-zibah,a  place  to  be  delighted 
in ;  your  country  a  pleasant  region;  and  (if  he  may  but  hear  of  it)  add  not  a  little  to  the  satisfaction  and  delight  of 

Your  affectionate  servant  in  Christ, 

Who  most  seriously  desires  your  true  prosperity, 

JOHN  HOWE. 

Antrim  Sept.  1,  1674. 


DELIGHTING    IN    GOD: 

■  FROM  PSALM  XXXVII.  4.' 

DEUGHT  THYSELF  ALSO  IN  THE  LORD,  AND  HE  SHALL  GIVE  THEE  THE  DESIRES  OF  THINE  HEART. 


PART  I. 


SHOWING  THE  IMPORT  OF  THIS  PRECEPT. 


This  psalm,  by  the  contents  of  it,  seems  lo  suppose  an 
afflicted  state  of  good  men,  by  the  oppression  of  such  as 
were,  in  that  and  other  respects,  very  wicked  ;  the  pros- 
perity of  these  wicked  ones  in  their  oppressive  course  ;  an 
aptness  in  the  oppressed  to  impalience  under  the  evils 
they  suffered ;  a  di.sposition  lo  behold,  with  a  lingering  and 
an  envious  eye,  the  good  things  which  their  oppressors  en- 
joyed, and  themselves  wanted.  Hence  the  composure  of 
It  is  such  a^  might  be  most  agreeable  to  these  suppositions, 
and  servicable  to  the  fortifying  of  the  righteous  against  the 
sin  and  trouble  which  such  a  state  of  things  might  prove 
the  occasion  of  unto  them. 

This  verse  hath  a  more  direct  aspect  on  the  last  of  these 
cases,  or  on  this  last  mentioned  thing  considerable  in  the 
case,  of  upright  men  sulfering  under  the  oppression  of 
violent  and  prosperous  wickedness,  viz.  that  they  might 
hereupon  be  apt  both  to  covet  and  en\'y  the  worldly  de- 
lights of  their  enemies;  to  be  desirous  of  their  dainties, 
and  grudge  they  should  be  theirs,  who,  they  knew,  de- 
served worse  things ;  and  while  themselves  also  felt  the 
pressure  of  worse,  which  at  their  hands  they  deserved  not. 
What  is  here  offered  to  the  consideration  of  the  sufferers, 
tends  aptly  to  allay  their  discontent,  to  check  and  repress 
their  inordinate  desire  towards  inferior  things;  or  to 
divert  and  turn  it  another  way  ;  as  in  case  of  bleeding  to 
excess  and  danger,  the  way  is  to  open  a  vein,  and  stop  the 
course  of  that  profusion  by  altering  it.  As  if  it  had  been 
said,  "  You  have  no  such  cause  to  look  with  displeasure 
or  immoderate  desire  upon  their  delicacies  :  you  may 
have  better ;  better  belong  to  you,  and  invite  you  ;  the 
Lord  himself  is  your  portion  ;  it  becomes  both  your  state 
and  spirit  to  apply  yourselves  to  a  holy  delight  in  him  ; 
to  let  your  souls  loose,  and  set  them  at  liberly  to  satiate 
themselves,  and  feed  unto  fulness  those  undeiiled  and 
satisfying  pleasures  unto  which  you  have  a  right ;  and  in 
which  you  will  find  the  loss  and  want  of  their  meaner  en- 
joyments abundantly  made  up  unto  you.  You  have  your 
natural  desires  and  cravings  as  well  as  other  men,  and 
those  may  be  too  apt  to  exceed  their  just  bounds  and 
measures;  but  if  you  lake  this  course,  they  will  soon  be- 
come sober  and  moderate,  such  as  will  be  satisfied  with 
what  is  competent,  with  an  indifferent  allowance  of  the 
good  things  of  this  earth.  And  towards  the  Lord,  let 
them  be  as  vast  and  large  as  can  be  supposed ;  they  can 
never  be  larger  than  the  rule  will  allow,  nor  than  the  ob- 
ject will  satisfy ;  the  direction  and  obligation  of  the  former 
being  indeed  proportioned  to  the  immense  and  boundless 
fulness  of  the  latter." 

We  need  not  operously  inquire  what  sort  of  persons  this 
direction  is  given  unto.  It  is  plain,  that  it's  the  common 
duty  of  all  to  delight  in  God.  But  it  cannot  be  the  imme- 
diate duty  of  all.  Men  that  know  not  God,  and  are  ene- 
mies to  him,  have  somewhat  else  to  do  first.    They  to 


whom  the  precept  is  directly  meant  are  the  regenerate,  tne 
righteous,  and  the  upright,  as  the  psalm  itself  doth  plainly 
design  them,  or  his  own  people.  The  most  profitable  way 
of  considering  these  words,  will  be  chiefly  to  insist  on  the 
direction  given  in  the  former  part  of  the  verse ;  and  then 
to  show  towards  the  close,  how  the  event  promised  in  the 
lauer  part,  will  not  only  by  virtue  of  the  promise,  but 
even  naturally,  follow  thereupon.  The  direction  in  the 
former  part,  gives  us  a  plain  signification  of  God's  good 
pleasure,  that  he  himself  would  be  the  great  object  of  his 
people's  delight;  or,  it  is  his  will,  that  they  principally 
delight  themselves  in  him.  Our  discourse  upon  this  sub- 
ject will  fall  naturally  into  two  parts;  the  former  whereof 
will  concern  the  import,  the  lauer  the  practice,  of  the  en- 
joined delighting  in  God.  Under  which  latter,  what  will 
be  said  of  the  latter  part  of  the  verse  will  fitly  fall  in. 

That  we  may  more  distinctly  open  the  import  and  mean- 
ing of  delighting  in  God,  it  will  be  necessary  that  we 
treat,  1.  Of  the  delectable  object ;  2.  Of  the  delight  to  be 
taken  therein. 

I.  As  to  the  former.  The  general  object  of  delight  is 
some  good,  or  somewhat  so  conceived  of;  with  the  addi- 
tion of  being  apprehended  some  way  present.  Here  it  is 
the  chief  and  best  good,  the  highest  and  most  perfect  ex- 
cellency. Which  goodness  and  excellency,  considered  as 
residing  in  God,  give  us  a  twolbld  notion  or  view  of  the 
object  whereupon  this  delight  may  have  its  exercise,  riz. 
absolute  and  relative. 

1.  God  may  be  looked  upon  in  an  absolute  considera- 
tion, as  he  is  in  himself,  the  best  and  most  excellent  Be- 
ing; wherein  we  behold  the  concurrence  of  all  perfec- 
tions; the  most  amiable  and  beauteous  excellencies,  to  an 
inlellectual  eye,  that  it  can  have  any  apprehension  of 

2.  In  a  relative,  viz.  as  his  goodness  and  excellency  are 
considered,  not  merely  as  they  are  in  himself,  but  also  as 
having  some  way  an  aspect  on  his  creatures.  For  consider- 
ing him  as  in  himself  the  most  excellent  Being ;  if  here 
we  give  our  thoughts  liberly  of  exercising  themselves,  we 
shall  soon  find,  that  hereupon  he  must  be  considered  also 
as  the  first  Being,  the  original  and  author  of  all  other 
beings;  otherwise  he  were  not  the  most  excellent.  From 
whence,  we  will  see,  relation  doth  arise  between  him  and 
his  creatures  that  have  their  being  from  him.  And  besides 
the  general  relations  which  he  beareth  to  them  all,  as  the 
common  maker,  sustainer,  and  disposer  of  them ;  observing 
that  there  are  some  which,  by  their  reasonable  natures,  are 
capable  of  government  by  him  (in  the  proper  sense,  Tiz. 
by  a  law)  and  of  the  blessedness  in  him.  To  these  we  con- 
sider him  as  standing  in  a  twofold  reference,  in  both  which 
we  are  to  eye  and  act  towards  him,  I'iz.  as  a  Lord  to  be 
obeyed,  and  a  portion  to  be  enjoyed  ;  and  have  most  delect- 
able excellencies  to  take  notice  of  in  him,  (that  require  we 
should  suitably  comport  with  them,)  answerable  peculiarly 


352 


OP  DELIGHTING  IN  GOD. 


P^nr 


to  each  of  these  considerations,  in  respect  whereof  we  are 
to  look  upon  him. 

1.  As  the  most  excellent  Lord;  most  dcleclably  excel- 
lent, (we  take  not  here  that  title  so  strictly,  as  to  intend 
by  it  mere  propriety  or  dominion  ;  but  as  to  ordinary  ap- 
prehension it  is  more  commonly  understood  to  signify  also 
governing  po  xer,  or  authority  founded  in  the  other,)  whom 
we  cannot  but  esteem  worthy  of  all  possible  honour  and 
glory ;  that  every  knee  bow  to  him,  and  every  tongue  con- 
fess to  him;  that  universal  homage,  subjection,  and  ado- 
ration, be  given  him  fir  ever. 

'2.  As  the  most  excellent  Portion,  in  whom  all  things 
that  may  render  him  such  do  concur  and  meet  together; 
all  desirable  and  imaginable  riches  and  fulness,  together 
with  large  bnimty,  flowing  goodness,  every  way  corres- 
pondent to  the  wants  and  cravings  of  indigent  and  thirsty 
souls.  The  former  notion  of  him  intimates  to  us  our  ob- 
ligation of  duty  to  him:  the  loMer  prompts  to  an  expecta- 
tion of  benefit  from  him.  But  now,  because  by  the 
apostacy  we  have  injured  his  right  in  us,  as  our  Lord ; 
forfeited  our  own  right  in  him,  as  our  Portion ;  and  lost 
our  immediate  capacity  or  disposition,  both  to  serve  and 
enjoy  him  ;  this  great  breach  between  him  and  us  was  not 
otherwise  to  be  made  up  but  by  a  mediator.  Unto  which 
office  and  undertaking  his  own  Son,  incarnate,  the  Word 
made  fiesh,  (being  only  fit,)  was  designed.  By  him,  dealing 
between  both  the  distanced  parties,  satisfying  the  justice 
of  God,  overcoming  the  enmity  of  man,  the  ditference  (so 
far  as  the  efficacy  of  his  mediation  doth  extend)  is  com- 
po.sed.  And  to  the  reconciled,  God  becomes  again  their 
acknowledged  both  Lord  and  portion.  His  right  is  vindi- 
cated, theirs  is  restored ;  and  both  are  established  upon 
new  grounds,  added  to  those  upon  which  they  stood  be- 
fore. And  so,  as  that  now  our  actings  towards  God,  and 
expectations  from  him,  must  be  through  the  Mediator. 
Whereupon  this  object  of  our  delight,  considered  relative- 
ly unto  us,  is  entirely  God  in  Christ ; — being  reconciled, 
— we  joy  in  God,  through  our  Lord  Jesus  Christ,  by 
whom,  &c." 

In  these  several  ways  that  have  been  thus  briefly  men- 
tioned, may  God  come  under  our  consideration.  Nor  are 
they,  any  of  them,  unapplicable  or  impertinent  to  our  pur- 
pose, when  we  would  design  him  the  object  of  our  delight. 
Yea,  and  surely  God  considered  each  of  these  ways  ought 
to  be  looked  on  by  us  as  a  most  delectable  object.  For  it 
is  pleasant  to  contetnplate  him,  even  most  absolutely  con- 
sidered, as  the  most  excellent  Being,  when  we  behold  his 
glorious  excellencies  in  themselves  :  that  is  (not  with  the 
denial,  but)  without  the  actual  present  consideration  of 
any  advantage  that  may  redound  to  us  from  them;  as  we 
are  apt  to  find  ourselves  pleased  and  gratified  in  viewing 
an  excellent  object,  (suppose  a  stately  edifice  or  beautiful 
llower,)  from  which  we  expect  no  other  benefit. 

Again,  if  we  consider  him  relatively,  1,  In  the  former 
capacity  of  a  Lord,  it  is  grateful  to  behold  him  decked 
with  majesty,  arrayed  in  glory,  clothed  with  righteousness, 
armed  with  power,  shining  in  holiness,  and  guiding  him- 
self with  wisdom  and  counsel  in  all  his  administrations. 
Yea,  and  it  is  delightful  to  obey  him ;  while  we  are  most 
fully  satisfied  of  his  unexceptionable  right  to  command  us. 
For  there  is  a  great  pleasure  naturally  arising  to  a  well- 
tempered  spirit,  from  the  apprehended  congruity  or  fitne.ss 
of  things,  as  that  he  should  command  and  that  we  should 
obey.  His  right  and  our  obligation  being  so  undoubtedly 
clear  and  great ;  especially  when  we  also  consider  what 
he  commands,  and  find  it  is  no  hard  bondage;  that  they  are 
not  grievous  commands  which  he  requires  we  be  subject 
to;  but  such  in  thekeeping  whereof  there  is  great  reward; 
and  that  his  ways  are  all  pleasantness  and  peace. 

And  being  considered  as  a  portion,  the  matter  is  plain, 
that  so  rich  and  abounding  fulness,  where  also  there  is  so 
communicative  an  inclinalion,  cannot  but  recommend  him 
a  most  satisfying  object  of  delight. 

And  thus  we  are  more  principally  to  consider  him,  vi::. 
rather  relatirebj  than  nhsolulrlii :  and  that  relaledncss 
(which  the  slate  of  the  case  ronuires)  as  now  anew  settled 
in  Christ.  And  so,  though  ii  be  very  delightful  to  look 
upon  him,  as  one  that  may  and  is  ready  to  become  related 
to  us,  (as  he  is  to  any  that  will  consent  and  agree  with  him 
t  Rom.  V.  10,  ti. 


upon  the  Mediator's  terms,)  yet  it  adds  unspeakably  to  the 
pleasantness  of  this  object,  when  we  can  reflect  upon  such 
characters  in  ourselves,  as  from  whence  we  may  regularly 
conclude,  that  he  is  actually  thus  related  unto  us.  That 
is,  that  we  have  consented ;  that  our  relation  to  him  im- 
mediately arises  from  the  covenant  of  life  and  peace ;  that 
he  hath  entered  into  covenant  with  us,  and  so  we  are  be- 
come his.  It  is  pleasant  thus  to  behold  and  serve  him  a.s 
our  Lord.  How  great  is  the  emphasis  of  these  words,  "  I 
count  all  things  but  loss  for  the  excellency  of  the  know- 
ledge of  Christ  Jesus  my  Lord!"  To  consider  not  only 
how  well  he  deserves  the  acknowledgments  and  subjection 
of  all ;  but  also  to  find  ourselves  under  the  chosen  and 
gentle  bonds  of  perpetual  service,  and  devoledness  to  him, 
IS  certainly  matter  of  very  high  delight  and  pleasure. 

But  how  infinitely  delightful  is  it,  to  view  and  enjoy 
him  as  our  Portion  I  And  this  seems  very  pertinent  to  the 
design  of  this  scripture;  which  aiming  to  recall  and  draw 
in  the  hearts  of  godly  persons  from  too  earnest  and  from 
envious  lingerings  after  the  enjoyments  of  worldly  men, 
(their  enemies  and  oppressors,)  propounds  what  may  be  an 
over-balance  to  the  (imagined)  felicity  of  their  state  ;  and 
wherein  they  should  more  than  equal  them  in  point  of 
enjoyment.  And  should  we  single  out  this,  as  the  object 
to  be  considered,  God  as  a  portion;  that  it  might  be  more 
distinctly  represented,  we  should  have  two  things  to  take 
notice  of  that  would  render  it  most  delectable,  and  such 
as  wherein  holy  hearts  may  acquiesce,  and  rest  with  fullest 
satisfaction:— ihe  sufliciency — and  the  communicableness 
of  it. 

1.  The  sufficiency  of  it.  Which  cannot  but  be  every 
way  complete  and  full ;  it  being  the  all-comprehensive 
good,  which  is  this  portion. — God  all-sufficient. — The  most 
eminent  and  known  attributes  of  his  being,  wherein  by 
any  i.s.sues  of  them  they  can  be  communicated,  having  an 
ingrediency  and  concurrence  to  the  happiness  of  his  peo- 
ple therein. 

•2.  The  communicableness  thereof  Which  proceeds 
from  his  bounty,  more  peculiarly,  and  his  gracious  incli- 
nation to  do  good,  and  make  his  boundless  fulness  over- 
flow to  the  replenishing  of  thirsty,  longing  souls,  whom 
first  it  had  allured  and  caused  so  to  long.  But  though  the 
scope  and  order  of  the  discourse  in  this  psalm,  did  not 
directly  seem  to  import  more  than  a  design  of  calling  off 
the  persons  here  spoken  to,  from  one  sort  of  enjoyment  to 
another,  from  a  meaner  and  more  empty  to  a  better;  yet 
it  is  to  be  considered,  that  true  and  the  best  enjoyment 
cannot  be  unaccompanied  with  duty  ;  and  that  God  is  not 
olherwi.se  to  be  enjoyed  than  as  he  is  obeved :  nor  indeed 
are  the  notions  of  him,  as  a  Lord  to  be  obeyed,  and  as  a 
good  to  be  enjoyed,  entirely  distinct;  but  are  interwoven 
and  do  run  into  one  another.  We  obey  him,  even  in  en- 
joying him  ;  it  being  part  of  our  enjoined  duty,  to  set  our 
hearts  upon  him,  as  our  best  and  highest  good.  And  we 
enjoy  him  in  obeying  him  ;  the  advantage  and  benefit  of 
his  government,  being  a  real  and  most  momentous  part  of 
that  good  which  we  enjoy  from  him,  and  in  him.  He  is 
our  benefactor  even  as  he  is  our  ruler ;  and  is  therein  our 
ruler,  as  he  propo.ses  to  us  benefits,  which  he  thereby  binds 
us  to  accept ;  for  even  his  invitations  and  offers  are  also 
laws  and  formal  bonds  of  duty  upon  us.  Yea,  and  even 
the  act  of  delight  itself  pitched  upon  him,  is  an  act  of 
homage,  as  there  will  be  occasion  hereafter  to  take  notice. 

Wherefore  it  will  be  fit  to  steer  a  larger  course,  than 
merely  to  consider  him  as  a  good  commensurate  to  oar 
partial  appetites.  Which  are  apt  to  prescribe  to,  and  limit 
our  apprehensions  to  this  or  that  particularly  sort  or  good, 
and  tincture  thom  with  such  a  notion  of  delight,  a.s  which, 
if  it  be  not  false  and  grossly  carnal,  may  yet  be  much  too 
narrow  and  unproportionablc  to  the  universal,  all-compre- 
hending good.  And  though  we  shall  not  here  go  beyond 
the  compass  of  delectable  good  ;  yet  as  there  is  no  good, 
truly  so  called,  which  is  not  in  or  from  the  first  goodness; 
so  indeed,  nor  is  there  any  capable  of  being  gathered  up 
into  that  sum  which  is  not  delectable. 

Nor  therefore  can  the  usual  distribution  of  goodness 
into  profitable,  hone.st,  and  pleasant,  bear  a  strict  test. 
Only  the  false  relishes  of  vitiated  appetite  in  this  corrupted 
stale  of  man,  have  given  ground  for  it.    Otherwise  to  a 


PaetJ 


OP  DELIGHTING  IN  GOD. 


353 


mind  and  will  that  is  not  distempered,  the  account  would 
be  much  otherwise.  To  a  prudent  mind,  profitable  good 
would  be  pleasant,  even  as  'tis  profitable.  To  a  just  and 
generous  mind,  honest,  comely  good  would  be  pleasant, 
even  as  it  is  honest.  Nor  would  there  need  another  dis- 
tinction, but  into  the  goodness  of  the  end,  which  is  plea- 
sant for  itself,  and  the  goodness  of  the  means,  which  is 
pleasant  as  it  is  honestly  and  decently  profitable  (and 
otherwise  it  cannot  be)  thereunto. 

That  we  may  here  therefore  with  the  more  advantage 
state  the  delectable  good  we  are  now  to  consider,  it  will 
be  requisite  to  premise  two  things. 

1.  That  all  delightful  enjoyment  of  God  supposes  some 
communication  from  him.  Nothing  can  delight  us,  or  he 
enjoyed  by  us,  whereof  we  do  not,  some  way,  or  by  some 
faculty  or  other,  partake  somewhat ;  either  by  our  e.xternal 
sense,  sensitive  appetite,  fancy,  memory,  mmd,  will;  and 
either  in  a  higher  or  lower  degree,  for  a  longer  or  a  shorter 
time,  according  as  the  delight  is  for  kind,  degree,  or  con- 
tinuance which  is  taken  therein.  This  is  plain  in  itself. 
And  in  the  present  ca.se  therefore  of  delighting  in  God,  or 
enjoying  him,  some  communication  or  participation  there 
must  be  one  way  or  other  according  as  the  enjoyment  of 
him  is.  And  as  the  case  with  man  now  is,  it  is  necessary 
he  do  with  clearest  and  the  most  penetrative  light  and 
power,  come  in  upon  his  mind  and  heart,  scatter  dark- 
ness, remove  prejudice,  abolish  former  relishes,  transfuse 
his  own  sweet  savour  through  the  soul.  Proportionably 
therefore  to  what  is  to  be  done,  he  communicates  himself, 
as  the  event  constantly  shows,  with  all  them  that  are  ever 
brought  to  any  real  enjoyment  of  him.  For  we  plainly 
see,  that  the  same  divine  communication  which  being  re- 
ceived, doth  delight  and  satisfy,  doth  also  procure,  that  it 
may  be  desired  and  received ;  makes  its  own  way,  attem- 
pers and  frames  the  soul  to  itself;  and  gives  it  the  sweet 
relish  and  savour  thereof,  wherein  God  is  actually  enjoyed. 

2.  That  however  God  himself  is  truly  said  to  be  enjoy- 
ed or  delighted  in  by  holy  souls,  yet  this  communication 
is  also  a  sort  of  mediate  object  of  this  delight  or  enjoy- 
ment. These  things  being  forelaid,  it  is  now  needful  to 
inquire  somewhat  more  distinctly,  what  that  communica- 
tion or  communicable  good  is,  which  is  the  immediate 
matter  of  proper,  spiritual  enjo)'Tnent  unto  holy  men  in 
this  world.  IJecause  many  have  that  phrase  of  speech 
enjoying  God  often  in  their  mouths,  that  well  understand 
not  what  they  mean  by  it ;  yea  even  divers  of  them  that 
have  real  enjoyment  of  him.  Unto  whom,  though  they 
possibly  taste  the  thing  which  they  cannot  e.xpress  or  form 
distinct  conceptions  of,  it  might  be  somewhat  their  ad- 
vantage to  have  it  more  cleared  up  to  their  apprehension, 
what  it  is  that  they  immediately  enjoy,  when  they  are  said 
to  enjoy  God  ;  or  by  what  he  is  to  be  enjoyed.  It  is  not  a 
mere  fancy  (as  too  many  profanely  think,  and  are  too  apt  to 
speak)  that  is  the  thing  to  be  enjoyed.  There  have  been 
those,  who,  comparing  their  own  e.iiperience  with  God's 
promises  and  precepts,  (the  rule  by  which  he  imparts  and 
according  whereto  men  are  to  e.xpect  his  gracious  influ- 
ence,) were  capable  of  avowing  it,  rationally,  to  be  some 
very  substantial  thing  they  have  had  the  enjoyment  of 
The  sobriety  of  their  spirits,  the  regularity  of  their  work- 
ings, their  gracious  composure,  the  meekness,  humilitv, 
denial  of  self,  the  sensible  refreshing,  the  mighty  strength 
and  vigour  which  hath  accompanied  such  enjoyments, 
sufficiently  proving  to  them  that  they  did  not  hng  an  emprj' 
cloud,  or  embrace  a  shadow,  under  the  name  of  enjoving 
God.  Such  expressions  as  we  find  in  the  book  of  Psalms, 
(the  16th  and  many  other,)  with  sundry  parts  of  Scrip- 
ture besides,  leave  us  not  without  instance,  that  import 
nothing  like  flashy  and  flaunting  bombast,  no  appearance 
of  affectation,  no  pompous  show  of  vain-glorj',  no  sem- 
blance of  swelling  words  of  vanity;  but  which  discover 
a  most  equal,  orderly,  well-poised  temper  of  mind,  in  con- 
junction with  the  highest  delight  and  well-pleasedness  in 
God.  That  rich  and  unimitable  fulness  of  living  sense, 
could  not  hut  be  from  the  apprehension  of  a  most  excel- 
lent nature  and  kind,  whatsoever  be  the  notion,  that  may 
be  most  fitly  put  upon  it.  Nor  yet  is  it  the  mere  essence 
of  God  which  men  can  be  said  to  enjoy.  For  that  is  not 
communicated  nor  communicable.    Enjoyment  supposes 

c  P3.  xxrii.  4, 


possession.  But  it  would  be  a  strange  language  to  say  we 
po.ssess  the  essence  of  God  otherwise  than  relatively; 
which  is  not  enough  unto  actual  enjoyment.  His  mere 
essential  presence  is  not  enough.  Tliat  renders  him  not 
enjoyed  by  any,  for  that  is  equally  with  all,  and  every 
where;  but  all  cannot  be  said  to  enjoy  him. 

As  therefore  it  is  a  real,  so  there  must  be  some  special 
communication,  by  which,  being  received,  we  are  truly 
said  to  enjoy  him.  A  special  good  it  must  be,  not  such  as 
is  common  to  all.  For  there  is  a  communication  from  him 
that  is  of  that  extent,  inasmuch  as  all  live  and  move  and 
have  their  beings  in  him,  and  the  whole  earth  is  full  of  his 
goodness.  This  is  a  good  peculiar  to  them  that  are  bom 
of  God;  and  suited  to  the  apprehension  and  sense  of  that 
divine  creature  which  is  so  born. 

What  this  good  is,  how  fully  sufficient  it  is,  and  how 
or  which  way  it  is  communicable,  may  be  the  better  un- 
derstood when  we  have  considered  what  are  the  wants  and 
cravings  of  this  creature,  or  of  them  in  whom  it  is  formed 
and  wrought.  For  when  we  have  pitched  upon  the  very 
thing  itself  which  they  most  desire,  (and  which  they  can 
tell  is  it,  when  they  hear  it  named,  though  their  thoughts 
are  not  so  well  formed  about  it,  as  to  give  it  the  right 
name  before.)  we  shall  then  understand  it  to  be  both  what 
will  be  sufficient  to  satisfy,  and  what  may  be  communi- 
cated to  that  purpose.  But  now,  before  that  new  birth 
take  place  in  the  spirit  of  man,  it  wants,  but  knows  not 
what;  craves,  indeterminately,  (who  will  show  us  any 
good  ?)  not  fixing  upon  any  particular  one  that  is  sufiicient 
and  finite,  and  labouring  at  once,  under  an  ignorance  of 
the  infinite,  together  with  a  disafi'ection  thereunto.  Its 
wants  and  cravings  are  beyond  the  measure  of  all  finite 
good  ;  for  suppose  it  to  have  never  so  large  a  share,  nay, 
could  it  grasp  and  engross  the  whole  of  it,  an  unsatisfied- 
ness  and  desire  of  more  would  still  remain.  But  that  more 
is  somewhat  indeterminate  and  merely  imaginary  :  an  in- 
finite nothing:  an  idol  of  fancy;  a  God  of  its  own  making. 
God  it  must  have ;  but  «'hat  a  one  he  is  it  misapprehends, 
and  wherein  it  rightly  apprehends  him  likes  and  loves  him 
not ;  will  by  no  means  choose,  desire,  or  take  complacency 
in  him.  So  that  an  unregenerate  soul  is,  while  it  is  such, 
necessarily  doomed  to  be  miserable.  It  cannot  be  happy 
in  any  inferior  good,  and  in  the  supreme  it  will  not.  What 
the  real  wants  and  just  cravings  of  a  man's  spirit  there- 
fore are,  are  not  to  be  understood  by  considering  it  in  that 
.state.  And  if  the  work  of  the  new  creature  were  per- 
fected in  it,  it  would  want  and  crave  no  more ;  but  were 
satisfied  fully  and  at  perfect  rest.  Nor  is  that  state  so 
known  to  us  as  yet.  Therefore  they  are  best  to  be  dis- 
cerned in  the  state  wherein  that  work  is  begun  and  hitherto 
unfinished;  in  which  it  therefore  desires  rightly,  and  still 
continues  to  desire  :  a  state  of  intermingled  motion  and 
rest;  wherein  delight  is  imperfect,  and  allayed  by  the  con- 
tinual mixture  of  yet  unsatisfied  desire.  And  yet  it  may 
be  collected  what  it  is  that  would  be  sufficient  to  satisfy; 
because  their  desire  is  still  determined  to  =  one  thing,  is 
not  vagrant,  wanders  not  after  things  of  another  kind, 
but  is  intent  only  upon  more  of  the  same.  Now  let  it  be 
inquired  of  such  a  one  what  that  thing  is.  We  are  gene- 
rally told  there.ii  "  One  thing  have  I  desired  of  the  Lord, 
that  will  I  seek  after,  that  I  may  dwell  in  the  house  of  the 
Lord  all  the  days  of  my  life,  to  behold  the  beauty  of  the 
Lord,"  &c.  And  it  may  be  many  would  more  shortly 
tell  you  it  is  God  they  desire,  whence  it  would  only  be 
concluded  it  is  God  they  aim  to  enjoy  or  delight  in.  But 
because  this  brings  us  but  where  we  were  ;  let  it  be  fur- 
ther inquired,  what  then  is  your  business  with  God,  or 
what  would  you  have  of  him  1  It  is  not,  sure,  to  be  God 
that  you  expect  or  seek,  or  to  enjoy  God  in  that  sense 
wherein  he  possesses  and  enjoys  himself  No,  not  by  any 
means.  It  is  then  some  communication  from  God,  diverse 
from  what  all  men  have  (for  that  they  do  not  find  apt  to 
satisfy)  which  they  desire  and  crave.  And  what  is  that  ■? 
'Tis  somewhat,  as  possible  to  be  apprehended,  and  as  dis- 
tinguishable both  from  his  incommunicable  being,  and  his 
so  generally  communicated  bounty  towards  all.  As  if  the 
inquirv  wore,  what  is  it  that  I  desire  really  to  enjoy  when 
I  desii-e  to  enjoy  a  friend  1  {viz.  as  the  notion  of  a  friend 
or  friendship  doth  most  properly  import.)  That  is  neither 
d  Psol.  xsvii.  4. 


354 


OF  DELIGHTING  IN  GOD. 


Part  I. 


to  desire  Ihe  impossible  thing,  of  possessing  his  being  as 
my  own;  nor  the  unsatisfying  thing,  the  mere  partaking 
some  part  of  his  external  goods  and  wealth,  whereof  it 
may  be  he  daily  imparts  somewhat  to  every  beggar  at  his 
door.  But  it  is  to  have  his  intimate  acquaintance,  his 
counsel  and  advice,  the  advantage  of  improving  myself  by 
his  converse  and  of  conforming  myself  to  his  example  in 
his  imitable  perfections;  the  assurances  of  his  faithful, 
constant  love  and  friendship,  in  reference  to  all  future 
emergencies.  A  friend  is  really  to  be  enjoyed  in  such 
things  as  these. 

And  in  such-like  is  God  to  be  enjoyed  also;  but  with 
this  difference,  that  God's  communications  are  more  imme- 
diate, more  constant,  more  powerful  and  efficaciotis,  infi- 
nitely more  delightful  and  satisfying,  in  respect  both  of  the 
good  communicated,  and  the  way  of  communication.  In 
short  then,  the  wants  and  desires  of  a  renewed  soul,  the 
supply  and  satisfaction  whereof  it  seeks  from  God,  would 
be  summed  up  in  these  things. — That  it  may  know  him 
more  fully,  oi  have  clearer  apprehensions  of  him. — That 
it  may  become  like  to  him,  and  framed  more  perfectly 
after  his  own  holy  image. — That  it  may  be  ascertained  of 
his  love  and  good  will,  that  he  hath  those  favourable  in- 
clinations towards  it,  which  shall  certamly  infer  his  doing 
all  that  for  it  which  its  real  nece.ssilies  (to  be  estimated  by 
his  infinite  wisdom)  can  call  for.  These  are  the  things  in 
kind  which  would  satisfy  it.  And  answerably  to  these  we 
may  conceive  the  communicable  good  which  is  the  imme- 
diate object  of  their  enjoyment.  So  that,  as  God  himself 
is  the  object  which  is  enjoyed ;  this  is  the  object  by  which, 
or  in  respect  whereof,  he  is  enjoyable. 

Therefore  the  divine  communication,  or  that  which  is 
communicated  from  God  to  regenerate  souls  wherein  they 
are  to  delight  themselves,  contains  in  it, 

1.  An  inwardly  enlightening  revelation  of  him.self  to 
them,  that  they  may  know  him  more  distinctly.  This  is  a 
part  of  Ihe  one  thing  would  be  .so  highly  satisfying,  and 
delightful.  Show  us  the  Father  and  it  sufficeth  us. J 
When  their  desires  are  towards  God  only,  it  is  with  this 
aim  in  the  first  place,  that  they  may  know  him,  which  is 
supposed,  when  that  is  given  as  an  encouragement  to  the 
pursuit  of  this  knowledge.  We  shall  know  if  we  follow 
on  to  know  the  Lord.'  As  if  it  had  been  said  ;  this  is  a 
thing  not  doubted  of,  but  taken  for  granted,  that  we  would 
fain  know  the  Lord;  we  shall,  if  we  follow  on,  &c.  This 
is  a  dictate  of  pure  and  primilive  nature,  to  covet  the  know- 
ledge of  our  own  original,  him  from  whom  we  and  all 
things  sprang.  Men  are  herein  become  most  unnaturally 
wicked  when  they  like  not  to  retain  God  in  their  know- 
ledge.f  The  new  and  divine  nature  once  imparted,  that 
is,  primitive  nature  renewed  and  restored  to  itself,  revives 
the  desire  of  this  knowledge.  And  in  compliance  with  the 
present  exigency  of  the  case  hath  this  inclination  ingrafted 
into  it,  to  know  him,  (as  he  is  now  only  to  be  comfortably 
known,)  riz.  ?  in  the  Mediator.  I  determined  to  know 
nothing  among  you  (sailh  St.  Paul)  but  Jesus  Christ,  &c. 
i.  e.  to  glory  in,  to  make  show  of,  to  discover  myself  taken 
with  no  other  knowledge  than  this,  or  with  none  ,so  much 
as  Ibis.  To  which  purpose,  he  elsewhere  profe.sses  lo 
count  all  things  loss  for  the  excellency  of  this  knowledge. i> 
So  vehemently  did  desire  work  this  way.  And  propor- 
tionably  as  it  is  apprehended  desirable,  must  it  be  esteem- 
ed delightful  also.  Nor  are  we  here  lo  think  that  this  de- 
sired knowlcilge  was  intended  finally  to  terminate  in  the 
Mediator,  for  that  the  very  notion  of  Mediator  resists.  The 
name  Christ  is  the  proper  name  of  that  office,  and  the  de- 
sire of  kiiowing  him  under  that  name  imports  a  desire  to 
know  him  in  his  office,  ri:.  as  one  that  is  to  lead  us  to  God, 
and  restore  our  ac(|uainlance  with  him,  which  was  not  to 
he  recovered  upon  oiher  terms,  So  that  it  is  ultimately 
ihe  knowledge  of  God  that  is  the  so  much  desired  thing, 
and  of  Christ,  as  the  way  and  our  conductor  lo  God.  That 
is,  the  knowledge  of  God  not  absolutely  considered  alone, 
(though  he  is,  even  so,  a  very  delectable  object,  as  halh 
been  .said,  but  as  he  is  related  to  us,  and  from  whom  we 
have  great  expectations,  our  all  being  comprehended  in 
him.  It  cannot  but  be  very  delightful  (answerable  to  a 
certain  sort  of  delectation  of  which  we  shall  have  occasion 

il  Jotin  jriv.  e  Ho«.  vi.  f  Rom.  i. 

C  1  Cor.  il.  li  rliU.  ui.  i  EijU  l  17. 


to  speak  in  its  proper  place)  to  have  him  before  our  eyes 
represented  and  revealed  to  us,  as  the  all-cemprehending 
good,  and  that  (in  the  way  and  method  whereinto  things 
are  now  cast)  may,  at  least,  become  our  poition.  He  is, 
some  way,  to  be  enjoyed  even  in  this  view.  'Tis  a  ihing 
apt  to  infer  complacency  and  delight  thus  to  look  upon 
him.  They  who  place  felicity  in  conlemplalion,  espe- 
cially in  the  contemplation  of  God,  are  not  besides  the 
mark ;  if  they  do  not  circumscribe  and  confine  it  there, 
so  as  to  make  it  stand  in  mere  contemplation,  or  in  an 
idle  and  vainly  curious  view  of  so  glorious  an  object, 
without  any  further  concern  about  it.  They  will  then  be 
found  to  speak  very  agreeably  to  the  language  of  Holy 
Scripture,  which  so  frequently  expresses  the  bles.sedness  of 
Ihe  other  state  by  seeing  God.  And  if  the  act  of  vision  be 
delicious,  the  representation  of  the  object  must  have  pro- 
portionable matter  of  delight  in  it.  It  cannot  but  have  so, 
if  we  consider  the  nature  of  this  representation;  which, 
answerably  to  the  sensible  want  and  desire  of  such  as 
shall  be  delighted  therewith,  must  have  somewhat  more  in 
it  than  the  cmnvmn  appearances  of  God  which  offer  them- 
selves equally  lo  the  view  of  all  men.  Though  it  is  their 
own  as  common  fault,  that  they  are  destituie  of  the  more 
grateful  and  necessary  additions.  That  il  hath  more  in  il, 
is  evident  from  God's  own  way  of  speaking  of  it.  For  we 
find  that  his  revealing  himself  in  this  delectable  way, 

1.  Is  altributed  to  the  Spirit. i  And  as  a  work  to  be 
done  by  it  when  it  shall  be  given,  (supposing  it  therefore 
yet  not  given,  and  that  all  have  it  not,)  yea  that  such  have 
it  not,  in  such  a  measure  as  they  may  have  il,  unto  this 
purpose,  who  yet  truly  have  il  k  in  some  measure  already ; 
even  as  a  thing  peculiar  to  them  from  the  unbelieving  world. 

For  it  is  prayed  for  lo  such  as  concerning  whom  it  is 
said,  thai  afler  they  believed  (not  before)  they  were  sealed 
by  the  Spirit  of  promise,  thai  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  would  give  it  Ihem:  i  and  it  is 
mentioned  by  a  name  and  title  proper  to  the  end  and  pur- 
pose for  which  it  is  desired  lo  be  given  them,  riz.  as  the 
spirit  of  wi.sdom  and  revelation,  that  end  and  purpo.se  being 
immediately  expressed  in,  or,  as  that  particle  is  sometimes 
used,  for,  the  knowledge  of  him."  Theeyesof  their  under- 
standing being  enlightened  by  it  (which  are  supposed  blind 
before)  for  the  same  purpose.  By  which  prayer  it  is  sup- 
posed a  communicable  thing;  yea,  and  that  these  had 
some  way  a  right  to  Ihe  communication  of  il ;  or  that  it 
was  a  thing  proper  to  their  slate,  fit  lo  be  prayed  for,  as 
some  way  belonging  lo  ihem,  they  being  in  a  more  imme- 
diate capacity  of  such  revelalion  than  olhers.  But  how 
incongruous  had  it  been,  with  such  solemnity  of  address, 
lo  make  request  on  iheirbehalf  for  thai  which  Ihey  already 
sufficiently  had  as  a  Ihing  common  lo  all  men. 

3.  It  is  spoken  of  as  a  reward  of  their  former  love,  loy- 
ally, and  obedience.  He  that  hath  my  commandments 
and  keepeth  them,  he  it  is  that  lovelh  me  ;  and  he  that 
lovelh  lue,  shall  be  loved  of  my  Falher,  and  I  will  love 
him,  and  will  manifest  myself  lo  him."  Therefore  is  such 
manifestation  no  more  to  be  accounted  common,  than  the 
love  of  Christ  is,  and  keeping  his  commandments.  It  is 
spoken  of  a.s  given  discriminatingly,  and  the  grace  of  God 
admired  upon  that  account.  In  ihe  next  words,  Judas 
saith  unto  him,"  (not  Iscariot,  it  being  well  understood 
how  little  covetous  he  was  of,  or  qualified,  for  such  mani- 
festations,) Lord,  how  is  il.  that  thou  will  manifest  thyself 
lo  us,  and  not  lo  the  world  1  What  il  halh  more  than  com- 
mon lighl,  external  or  inlernal,  answerable  lo  the  deeply 
rescnied  wants,  and  ihe  hearts'  desires  of  the  regeneraie, 
by  which  il  becomes  so  highly  pleasant  and  delectable  to 
them,  though  il  is  rather  lo  be  felt  than  lold,  (as  it  is  hard 
lo  describe  Ihe  very  things  we  have  only  immediale  sensi- 
ble perception  of,)  may  yet  in  some  degree  be  understood 
by  such  characiers  as  these. 

3.  It  is  much  more  distinct  and  clear.  They  are  con- 
fused and  dark  glimmerings  which  other  men  have  of  the 
blessed  God,  so  that  the  light  which  is  in  ihem  is  darkne.ss.P 
'Tis  true  that  an  unregenerale  person  may  possibly  have 
clearer  acquired  notions  of  God,  and  of  the  things  of  God, 
than  those  may  he  which  are  of  the  same  kind  only  in 
some  who  are  regeneraie.    So  that  he  may,  by  Ihe  advan- 


PaktI. 


OP  DELIGHTING  IN  GOD. 


355 


tages  he  may  have  above  some  of  the  other  in  respect  of 
better  natural  abilities,  more  liberal  education,  such  cir- 
cumstances of  his  condition  as  may  more  engage  him  to 
study  and  contemplation,  and  befriend  him  therem,  be  ca- 
pable of  findiiig  out  more,  of  making  fuller  discoveries, 
and  more  evident  deductions,  and  be  able  to  discourse 
thence  more  rationally  and  satisfyingly  to  others,  even 
concerning  God,  his  nature,  attributes,  and  works,  than 
some  very  pious  persons  destitute  of  those  advantages  may 
be  able  to  do.  But  these,  though  their  candle  give  a  dim- 
mer light  than  the  others,  have  the  beams  of  a  sim  raying 
in  upon  them,  that  much  outshines  the  other's  candle. 
And  though  they  know  not  so  many  thin^  nor  discern 
the  connexions  of  things  so  thoroughly  ;  yet  as  they  do 
know  what  is  most  necessary  to  be  known,  so  what  they  do 
know,  they  know  better,  and  with  a  more  excellent  sort  of 
knowledge,  proportionably  as  whatsoever  is  originally 
and  immediately  divine,  cannot  but  much  excel  that  which 
is  merely  human.  Those  do  but  blunder  in  the  dark,  these 
in  God's  own  light  do  see  light.'!  And  his  light  puts  a 
brighter  hue  and  aspect  upon  the  same  things,  than  any 
other  representation  can  put  upon  them.  Things  are  by 
it  represented  to  the  life,  which  to  others  carry  with  them 
but  a  faint  and  languid  appearance,  and  are  all  covered 
over  with  nothing  else  but  a  dark  and  dusky  shadow,  so 
as  that  may  be  hid  from  the  wise  and  prudent  which  is 
revealed  to  babes.'  How  bright  and  glorious  things  are 
divine  wisdom,  love,  holiness,  to  an  enlightened  mind  ! 
which  is  therefore  supposed  to  have  a  clearer  discovery  of 
them. 

But  it  may  be  said.  Is  there  any  thing  apprehensible 
concerning  these  or  any  other  matters  which  may  not  be 
expressed  in  some  proposition  or  other  "!  And  what  pro- 
position is  there  which  a  regenerate  person  can  assent  to, 
but  one  who  is  not  regenerate  may  assent  to  it  also  7  What 
definition,  so  truly  expressive  of  the  natures  of  these 
things,  can  be  thought  of,  unto  which  a  carnal  mind  may 
not  give  its  approbation  ^  What  can  be  said  or  conceived 
so  fully  and  truly  tending  to  describe  and  clear  them  up, 
but  an  unrenewed  understanding  may  have  the  represen- 
tation of  the  same  truth  so  as  to  give  entertainment  to  it  1 
'Tis  answered,  there  are  many  things  to  which  .somewhat 
may  belong  not  capable  of  description,  and  whereof  we 
have  yet  a  most  certain  perception.  As  the  different  re- 
lishes of  the  things  we  taste.  There  are  no  words  that 
will  express  those  many  peculiarities.  And  as  to  the  pre- 
sent matter ;  there  is  somewhat  belonging  to  the  things  of 
God,  (those  for  instance  that  were  mentioned,  his  wisdom, 
holiness,  &c.)  besides  the  truth  of  the  conceptions  that 
may  be  formed  about  them ;  which  is  more  clearly  appre- 
hensible to  a  divinely  enlightened  understanding  than  to 
one  that  is  not  so.    As, 

1.  The  beauty  of  those  truths  ;  which  is  mo.st  delight- 
ful to  behold.  Their  lively  sparkling  lustre,  by  which  they 
appear  so  amiable  and  lovely  to  a  well-tempered  spirit,  as 
to  transport  it  with  pleasure,  and  ravish  it  from  itself  into 
union  with  them.  There  was  somewhat  else  apprehensi- 
ble no  doubt,  and  apprehended  by  them,  the  inward  senti- 
ments of  whose  souls  those  words  so  defectively  served 
to  express.  Who  is  like  unto  thee,  O  Lord,  among  the 
Gods,  who  is  like  thee,  glorious  in  holiness,  &c.  besides 
the  mere  truth  of  any  proposition  that  those  words  can  be 
resolved  into.  And  so  in  those,  O  the  depths  of  the  rich- 
es both  of  the  wisdom  and  knowledge  of  God,  &c.  And 
those,  God  so  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that,  &c.  Or  those.  This  is  a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Jesus  Christ  came  into 
the  world  to  save  sinners,  whereof  I  am  chief  Or  the 
strains  of  that  rapturous  prayer,— that  he  would  grant  you 
according  to  the  ri  .^hes  of  his  glory,  to  be  strengthened  with 
might  by  his  spi.-it  in  the  inner  man;  that  Christ  may 
dwell  in  your  hearts  by  faith;  that  ye  being  rooted  am! 
grounded  in  lore,  may  be  able  to  comprehend  with  all 
saints,  what  if  the  breadth  and  length,  and  depth  and 
height ;  and  to  know  the  love  of  Christ,  that  passeth  know- 
ledge, that  yj  might  be  filled  with  all  the  fulness  of  God. 
There  is  a  certain  acceptableness  in  some  truths,  necessan' 
to  their  being  received  in  the  love  thereof,  which  is  pecii- 
liarly  so  represented  to  some,  as  that  their  apprehension  is 
a  PsaL  nnvi.  ,  Matt.  li. 


clear  and  vivid,  beyond  that  of  other  men ;  who,  however 
they  have  the  representation  of  the  same  things,  yet  have 
not  the  same  representation.  Though  if  they  be  things  of 
necessary  and  common  concernment,  it  is  (as  was  said) 
their  own  fault  that  they  have  it  not.  And  to  have  yet 
clearer  apprehensions  of  this  sort,  is  what  the  renewed  soul 
doth  most  earnestly  crave,  and  would  be  proportionably 
delighted  with. 

2,  The  tendency  of  such  truths  is  much  more  clearly  con- 
ceivable to  a  holy  soul,  than  another  ;  what  their  scope  and 
aim  or  aspect  is,  which  way  they  look,  and  what  they  drive 
at  or  lead  to.  I  mean  not  what  other  truth  they  are  con- 
nected with,  and  would  aptly  tend  to  infer ;  but  what  de- 
sign God  hath  upon  us  in  revealing  them,  and  what  im- 
pression they  ought  to  make  upon  us.  To  the  ignorance  or 
disregard  of  which  tendency  and  design  of  God's  revela- 
tion, it  is  to  be  attributed,  that  many  have  long  the  same 
notions  of  things  hovering  in  their  minds,  without  ever 
reflecting  with  any  displeasure  upon  the  so  vastly  unsuita- 
ble temper  of  their  spirits  thereto.  They  know  it  may  be 
such  things  concerning  God,  the  tendency  whereof  is  to 
draw  their  hearts  into  union  Avith  him,  to  transform  them 
into  his  likene.ss,  to  inflame  them  with  his  love.  But  they 
sliU  remain,  notwithstanding,  at  the  greatest  distance, 
most  unsuitable,  averse,  coldly  affected  towards  him,  yea 
utterly  opposite  and  disaffected  ;  and  fall  not  out  with 
themselves  upon  this  account,  have  no  quarrel  nor  dislike, 
take  not  any  distaste  at  themselves  for  it.  They  take  no 
notice  of  an  incongruity  and  unfitness  in  the  ill  temper  of 
their  own  spirits ;  but  seem  as  if  they  thought  all  were 
very  well  with  them,  nothing  amiss  ;  and  apprehend  not  a 
repugnancy  in  their  habitual  dispositions  towards  God  to 
tlieir  notions  of  him.  For  a  vicious  prejudice  blinds  their 
eyes  ;  their  corrupt  inclinations  and  rotten  hearts  send  up  a 
malignant,  dark,  and  clammy  fog  and  vapour,  and  cast  so 
black  a  cloud  upon  these  bright  things,  that  their  tendency 
and  design  are  not  perceived ;  that  prejudice  not  being 
conceived  so  much  against  the  abstract  notions  of  the 
things  themselves,  (whence  they  are  entertained  with  less 
reluctancy,)  but  only  against  the  design  and  scope  of  them. 
Against  which  poisonous  cloud  God's  own  glorious  revela- 
tion directs  its  beams,  dissolves  its  gross  consistency,  scat- 
ters its  darkness,  as  to  them  to  whom  he  by  special  grace 
affords  it.  Whereupon,  observing  any  remainders  of  the 
same  distemper  in  their  spirits,  though  it  be  in  a  consi- 
derable degree  abated  and  lessened,  they  are  ashamed  of 
themselves  for  it,  filled  with  confusion,  yea,  and  indigna- 
tion ;  do  loathe  and  abhor,  and  could  even  be  ready,  if  it 
were  possible,  to  run  away  from  themselves.  And  what 
is  the  reason  of  this  so  great  difference  ?  Surely  some- 
what appears  discernible  to  these  in  God's  revelation  of 
himself  which  to  the  other  doth  not.  They  have  then  be- 
fore their  eyes  a  more  clear  prospect  of  the  aim  and  scope 
of  it.  Which  so  far  as  they  have,  it  pleases  them,  for  they 
like  the  design  well,  only  they  are  displeased  at  them- 
selves that  they  comport  no  more  with  it.  And  as  the  end, 
therefore,  aimed  at  is  desirable  to  them,  and  would  be  de- 
lightful, (as  will  be  shown  in  its  proper  place,)  so  is  it  to 
have  that  representation  immediately  offered  to  the  view 
of  their  souls,  which  hath  so  apt  and  comely  an  a.spect 
thereon,  not  merely  for  its  own  sake,  but  for  the  sake  of 
the  end  itself 

Wherefore  there  is  somewhat  to  be  apprehended  by 
God's  rcpiesentation  of  himself  to  the  minds  of  this  rege- 
nerate people,  at  least  more  clearly  than  by  other  men. 
Whence  the  work  of  regenerating  or  converting  them 
itself,  is  expressed  by  opening  their  eyes."  For  the  divine 
communication  makes  its  own  way  and  enters  at  the  eye, 
the  soul's  seeing  faculty,  which  it  doth  find  (as  opening 
the  eyes  import.s)  and  not  now  create;  but  finding  it  vitia- 
ted, and,  as  to  any  right  seeing  of  God,  shut  and  closed 
up,  it  heals,  opens,  and  restores  it  as  it  enters.  It  is  ex- 
pressed, by  turning  them  from  darkness  to  light ;  and 
from  the  power  of  Satan  (the  Prince  of  that  darkness,  the 
God  of  this  world,  who  had  blinded  their  eyes)  unto  God. 
Which  (because  they  cannot  turn  and  move  towards  God 
blindfold,  and  that  this  opening  their  eyes  is  in  order  to 
their  turning  to  God)  implies,  that  their  eyes  were  so  dis- 
tempered, blinded,  and  sealed  up,  chiefly  towards  him. 


356 


OP  DELIGHTING  IN  GOD. 


PiBT  I. 


So  that,  though  they  could  see  other  things,  him  they 
could  not  see;  but  he  was  invisible  to  their  intellecluai, 
as  well  as  their  bodily  eyes.  Hence  also  is  that  under- 
standing said  to  be  given,  (i.  c.  as  rectified  and  renewed,) 
by  which  we  know  God;  which  implies  it  to  be  (wherein 
it  is  now  given)  somewhat  superadded  to  the  whole  natu- 
ral being  and  powers  of  the  human  soul,  as  in  its  present 
corrupted  state, — He  hath  given  us  an  understanding  to 
know  him  that  is  true.'  And  that  given  rectitude  of  un- 
derstanding is  by  such  a  communication  from  God,  as 
hath  not  aptitude  and  power  in  it  to  infer  so  happy  a 
change.  The  same  renewing  work  is  also  said  to  be  a  call- 
ing of  men  out  of  darkness  into  his  marvellous  light." 
As  if  they  were  brought  by  it  into  a  new  world,  wherein 
they  found  themselves  beset  with  wonder.s,  and  all  things 
were  surprising  to  them.  To  which  purpose  is  that  prayer 
of  the  Psalmist,  (out  of  a  just  consciousness,  that  this  work 
was  nol  perfect  in  him,  but  might  yet  admit  great  addition- 
al degrees,)  Open  thou  mine  eyes,  that  I  may  behold  won- 
drous things  out  of  thy  law.»  He  supposed  many  undis- 
covered wonders,  which  more  open  eyes  might  yet  behold 
in  that  external  revelation  of  God's  mind,  which  was  then 
atforded,  (and  which  was  wont  in  those  days  to  go  under 
the  name  of  his  law,  though  it  contained  histories,  prophe- 
cies, and  promises,  as  well  as  precepts,)  although  he  was 
no  stranger  to  those  records,  nor  little  insighted  into 
them,  he  yet  apprehended  a  need  of  more  light  and  better 
eyes ;  which  he  therefore  desires.  Not  that  God  would  cause 
a  new  revelation  to  be  written, (though  thai  he  vouch.safed  to 
do,  and  partly  by  himself,)  but  that  he  might  learn  more  out 
of  that  already  extant;  and  that  the  wonderful  things  con- 
tained in  it  might  be  made  more  clear  to  him.  Nor  can  we 
suppose  him,  herein,  to  desire  to  be  gratified  and  delighted 
by  the  communication  of  an  incommunicable  thing. 

2.  It  is  more  powerfully  assuring,  and  such  as  is  apt  to 
beget  a  more  certain  operative  belief  of  the  things  revealed. 
That  is,  being  added  to  the  means  of  faith  men  may  be  sup- 
posed to  have  had  before,  it  adds  much  to  their  assurance 
of  the  same  things,  so  as  to  make  it  efficacious  upon  their 
spirits.  And  as  well  cures  the  doubtfulness,  irresolution, 
and  waywardness  of  their  minds  and  hearts,  as  the  confu- 
sion and  darkness  of  them. 

It  is  very  possible  those  things  may  be  distinctly  under- 
stood, which  the  more  we  understand,  the  more  we  disbe- 
lieve them  through  their  apprehended  inconsistency  with 
themselves  or  some  certain  truth.  The  delectable  things 
of  God,  his  own  discovery  procures  at  once,  by  one  and 
the  same  radiation  of  light,  both  to  be  clearly  understood, 
and  effectually  believed.  Others  have  the  word  of  faith 
without  the  .spirit  of  faith.  The  faith  therefore  which 
they  have  is  a  carcass ;  not  a  weak  only,  (which  imports 
but  diminished  power,)  but  a  dead  thing.  And  which  hath 
no  power  at  all  to  determine  the  soul  and  compose  it  to  that 
delightful  rest,  which  su<;h  things,  duly  believed,  would 
certainly  infer.  The  most  delectable  truths  of  God,  and 
such  as  most  directly  tend  (in  this  apostate  lapsed  state  of 
man)  to  give  us  the  sweet  and  refreshing  rclishesof  a  just 
and  rational  joy  and  pleasure,  are  such  as  are  contained  iii 
the  Gospel  of  Christ ;  the  things  that  concern  our  recon- 
ciliation, friendship,  and  communion  with  God  in  him. 
And  which  are  therefore  wholly  of  immediately  divine  and 
supernatural  revelation,  and  to  be  received  by  faith. 
Therefore  one  apostle  prays  for  some,  they  might  be  filled 
with  joy  and  peace  in  believing.''  And  another  says  of 
others,  that  believing,  they  rejoiced  with  joy  unspeakable 
and  full  of  glory.'  The  external  revelaiion  in  the  Gospel 
is  an  apt  means  to  beget  that  faith  which  it  is  said  comes 
by  hearing;  but  the  very  notion  of  means  importing  what 
intervenes  to  the  effect,  between  that  and  the  principal 
agent,  necessarily  supposes  such  an  agent;  and  that  what  is 
only  means,  cannot  work  the  effect  alone.  That  Agent, 
vi:.  (in  this  case)  God  himself  or  the  Spirit,  besides  the 
means  which  he  u.ses  and  makes  effectual,  mu.sl  have  his 
own  influence  whereby  he  niitkes  them  so.  If  a  pen  be  a 
fit  meansor  instrument  to  write  with,  it  doth  not  therefore 
follow  that  it  can  write  alone,  without  a  hand  to  move  and 
guide  it,  in  order  whereto  a  motive  and  directive  influence 
is  imparted.     In  the  present  case,  the  influence  is  the  in- 


ward, enlightening,  overpowering  communication,  where- 
of we  speak.  The  efficacy  whereof  is  such,  as  to  give 
the  soul  that  peaceful  rest  in  believing,  which  is  also  most 
pleasant  and  delightful,  according  as  the  things  are  found 
to  be  so,  which  are  believed.  Nor  doth  it  in  order  hereto 
work  by  way  of  enlhusiastical  impulsicn,  without  any  re- 
ference to  the  external  revelation,  which  is  rationally  and 
aptly  suitable  to  the  working  of  the  effect.  For  then,  that 
should  no  way  ha  e  the  place  so  much  as  of  means.  But 
there  being  sufficient  inducement  to  persuade  that  this  ex- 
ternal revelation  is  divine,  so  as  to  procure  a  rational  as- 
sent to  the  things  revealed,  with  any  man  that,  having  that 
revelation,  with  the  account  of  its  first  confirmation, 
shall  but  use  his  understanding  in  reference  thereto,  and 
is  not  besotted  to  a  party  of  sworn  enemies  to  the  Christian 
name.  This  inward  revelation  then  falling  in,  captivates 
his  heart  to  an  entire  unitive  closure,  with  the  great  things 
contained  in  the  outward  one;  and  principally  wiih  the 
Son  of  God  himself,  unto  which  union  that  whole  revela- 
tion is  most  directly  subservient.  Therefore  it  was,  that 
when  divers  others  (of  whom  it  is  said,  and  particularly 
of  Juda.s, '  that  they  believed  not)  forsook  Christ,  Peter 
and  the  other  apostles  stuck  so  resolutely  to  him,  because, 
we  believe  (say  they)  and  art  sure  that  thou  art  Christ, the 
Son  of  the  living  God  ;  which  assurance  we  may  then 
conclude  was  much  of  another  sort  than  that  of  Judas; 
though  we  cannot  suppose  him  to  have  wanted  a  rational 
certainly  of  the  same  truth,  sufficient  to  have  overcome 
objections  in  his  judgment;  but  not  sufficient  to  overcome 
the  contrary  corrupt  inclinations  of  his  wicked  heart. 
Therefore  as  the  inward  revelation  uses  not  to  do  its  work 
without  the  outward  ;  (for  I  suppose  we  have  not  heard  of 
many  Christians  where  the  Gospel  hath  not  been;)  so  nor 
is  the  outward  revelation  able,  alone,  to  beget  that  which, 
in  the  mo.st  eminent  sense,  goes  in  Scripture  under  the 
name  of  faith.  It  may  beget  that  merely  intellectual  cer- 
tainty which  may  prevail  against  all  doubts  and  objections 
in  a  man's  mind  to  the  contrary  ;  but  not  the  contrary  in- 
clinations of  his  corrupt  will.  Most  men's  faith  is  but 
opinionative,  and  many  men's  never  reaches  so  high  as  to  a 
ralio'iuil  opinion;  tkal  proceeds  upon  having  balanced  con- 
siderationson  both  sides,  and  inclines  to  that  part  on  which 
seems  to  be  the  mo.st  weighty  ;  whereas  the  faith  (as  they 
call  it)  of  too  many  is  no  other  thing  than  a  merely  blind 
and  sequacious  humour,  grounded  upon  nothing  but  a 
willingness  to  be  in  the  fashion;  or  the  apprehension  of 
di-sgrace,  with  other  inconveniences,  if  where  that  is  the 
common  profession  one  should  profess  to  he  any  thing  but 
a  Christian;  or  a  lazy  indifferency,  easily  determinable  to 
that  part  which  is  next  at  hand  to  be  chosen;  or  it  maybe, 
they  never  having  heard  of  another  profession,  which  pre- 
cludes any  choice  at  all. 

But  admit  it  did  arrive  to  a  rational  certainty,  as  it  ea- 
sily might  with  them  that  have  with  the  external  requisite 
advantages,  competent  understanding,  patience,  diligence, 
and  impartiality  to  consider;  that  is,  suppose  it  to  pro- 
ceed upon  that  abundant  evidence  which  the  case  will 
admit,  that  the  Christian  doctrine  hath  been  testified  by 
God  ;  and  that  God's  testimony  cannot  deceive :  there 
needs  more  to  win  and  overcome  men's  hearts;  which 
must  be  d(me  ere  the  things  revealed  in  the  gospel  can  be 
apprehended  delectable.  What  can  any  man  have  great- 
er certainty  of,  in  a  mere  human  way,  than  all  men  have 
that  they  must  die  1  And  yet  how  few  are  there  whose 
spirits  are  formed  hereby  to  any  seriousness  agreeable  to 
that  persuasion  !  Whatever  way  a  man  comes  to  be  cer- 
tain of  any  thingthai  hath  a  contrary  tendency  to  the  bent 
of  his  habitually  wicked  heart,  he  needs  more  than  the 
evidence  of  the  thing,  to  make  it  efficaciously  determine 
his  will  against  his  former  vicious  course.  If  the  matter 
be  such  as  properly  falls  under  faith ;  that  faith  grounds 
upon  the  authority  of  God,  apprehended  as  avouching  the 
truth  of  that  revelation  to  which  we  subscribe  our  a.ssent. 
But  then  it  is  lively  or  lans:nid,  accordins  as  the  appre- 
hension is  we  have  of  that  avouchment.  But  the  appre- 
hension which  is  only  the  product  of  the  external  reve- 
lation, even  recommended  by  the  most  advantageous 
and  convincing  circumstances,  is  too  faint  to  command 


7  Rom.  XV.  3. 


>  1  Pel.  I  8. 


a  John  li. 


PaktI. 


OF  DELIGHTING  IN  GOD. 


357 


the  soul.  Who  amongst  all  the  people  of  the  Jews  at 
Mount  Horeb,  could  have  any  doubt,  but  the  authority 
that  avouched  the  law  there  given  them  was  divine  1  And 
yet  how  boldly  do  they  rush  into  idolatry,  against  the  ex- 
press letter  of  that  law  ;  while  the  sound  of  that  dreadful 
voice  of  words  which  delivered  it,  could  hardly,  one  would 
think,  be  well  out  of  their  ears !  And  though  they  could  not 
,  doubt  of  God's  authority,yet  for  all  that,  their  frequent  rebel- 
lions are  plainly  resolved  into  their  infidelity.  How  long 
will  this  people  provoke  me  lb  And  how  long  will  it  be 
ere  they  believe  me,  for  all  the  signs  which  I  have  showed 
among  them  1  Yea,  they  despised  the  pleasant  land  :  they 
believed  not  his  word.'^  Or  what  place  could  he  left  for 
rational  doubt  with  the  multitudes  that  beheld  the  mira- 
cles of  our  Lord  Jesus,  but  that  they  were  God's  own  seal 
affiled  purposely  to  the  doctrine  taught  by  him  1  Yet  how 
few  (though  we  must  suppose  many  convinced)  did  heartily 
believe  in  him !  More  (abundantly)  did  upon  a  less  ad- 
vantageous external  revelation  after  his  ascension.  And 
the  reason  is  plainly  told  us.  The  Spirit  was  not  yet  given, 
because  that  Jesus  was  not  yet  glorified.^  And  how  ex- 
pressly have  we  it  from  his  own  mouth,  after  he  had  inter- 
preted coming  to  him  by  believing  on  hira,«  No  man  can 
come  unto  me,  except  the  Father  that  hath  sent  me  draw 
him.  And  afterwards,  having  said,  It  is  the  Spirit  that 
quickeneth  ;f  he  adds,  but  there  are  some  of  you  that 
believe  not.s  (So  that  no  man's  professed  assent,  though 
OS  forward  a  professor  as  Judas  was,  there  referred  to,  will 
in  strict  account  entitle  him  a  believer,  if  it  be  not  produced 
by  the  quickening  influence  of  the  Spirit.)  And  then  re- 
peats,!! Therefore  I  said  unto  you,  that  no  man  can  come 
unto  me,  except  it  were  given  him  of  my  Father.  And 
what  provocation  the  Father  had  to  withhold  that  quicken- 
ing Spirit  so  generally  from  that  people,  any  one  may  see 
that  reads  their  story.  Upon  which,  by  the  recess  of  that 
Spirit,  they  are  hardened  to  as  great  a  miracle  as  formerly 
their  Egyptian  oppressors  were  many  ages  before ;  there 
being  indeed  no  greater  miracle,  as  was  said  of  old,  than 
that  men  should  not  believe  upon  the  sight  of  so  many 
miracles.  And  this  dreadful  dereliction  and  consequent 
obduration  we  see  is  referred  to  primitive  justice  as  a  vin- 
dictive dispensation.  But  though  he  had  done  so  many 
miracles  beforethem,  yet  they  believed  not  on  him.i  That 
the  saying  of  Esaias  the  prophet  might  be  fulfilled,  which 
he  spake.  Lord,  who  hath  believed  our  report'!  and  to 
whom  is  the  arm  of  the  Lord  revealed  Ik  Where  it  is  ob- 
vious to  observe  that  the  believing  of  the  gospel-report 
owes  itself  to  the  revelation  of  God's  arm;  or  requires  the 
exerting  of  his  power,  agreeable  to  that  of  the  apostle,  that 
ye  may  know  what  is  the  exceeding  greatness  of  his  power 
to  US-ward,  who  believe  according  to  the  working  of  his 
mighty  power,  which  he  wrought  in  Christ,  when  he  raised 
him  from  the  dead.  &c.i  And  how  the  arm  of  the  Lord 
came  not  to  be  revealed,  or  that  power  not  to  be  put  forth, 
is  intimated  in  what  follows :  Therefore  they  could  not 
believe,  because  (for  which  Isaiah  is  again  quoted)  he  had 
blinded  their  eyes,  and  hardened  their  hearts,  Ac"  Which 
shows,  that  as  that  blinding  and  hardening  of  eyes  and 
hearts,  in  some  superadded  degrees  thereof,  "is  the  effect  of 
a  penal  dereliction  or  retraction  of  God's  arm  for  former 
obstinate  opposition  to  the  external  revelation  of  the  Gos- 
pel ;  so  that  there  is  a  precedent  blindness  and  hardness, 
not  otherwise  vincible  than  by  the  arm  of  the  Lord;  and 
which,  it  being  penally  withheld,  will  naturally  grow  worse 
and  worse.  And  certainlv  that,  upon  the  withholding 
whereof,  such  things  certainly  ensue  as  are  inconsistent 
with  believing,  must  needs  itself  be  necessary  to  it.  All 
which  things  considered,  do  so  plainly  speak  the  insuffi- 
ciency of  a  mere  external  revelation,  and  the  necessity  of 
an  internal  besides,  unto  that  faith  which  is  the  immediate 
spring  of  delight  in  God;  that  it  is  not  needful  to  insist 
upon  many  plain  texts  of  Scriptures  besides,  that  fully  say 
the  same  Ihmg.  As  that  no  man  can  say  that  Jesus  is  the 
Lofrd  but  by  the  Holy  Ghost."  And  again.  Whosoever 
shall  confess  that  Jesus  is  the  Son  of  God,  God  dwelleth 
in  him,  and  he  in  God."  And  whosoever  believeth  that 
Jesus  is  the  Christ  is  born  of  God.P    Upon  which  words, 

b  Nmn.  xiv.  11.  c  Psal.  cW.  24. 


h  Var.  6S. 


A  Juhn  \\l  3i 
e  Ver.  64. 
K  Isa.  liii.  I. 


with  many  more  of  like  import  in  the  sacred  volume,  no 
sense  can  be  put  which  is  tolerable,  and  not  the  same  with 
what  we  have  above  asserted. 

In  short,  faith  is  a  part  of  homage  paid  to  the  authority 
of  the  great  God ;  which  is  to  be  estimated  sincere,  accord- 
ing as  it  answers  the  end  for  which  the  things  to  be  be- 
lieved were  re\-ealed.  That  end  is  not  to  beget  only  the 
notion  of  those  things,  as  truths  that  are  to  be  lodged  in  the 
mind,  and  go  no  further ;  as  if  they  were  to  be  understood 
true  only  that  they  might  be  so  understood;  but  that  the 
person  might  accordingly  have  his  spirit  formed,  and  might 
shape  the  course  of  his  whole  conversation  ;  therefore  is  it 
called  the  obedience  of  faith ;  and  the  same  word  which  is 
wont  to  be  rendered  unbelief,  signifies  disobedience,  obsti- 
nacy, unpersuadableness;  being  from  a  theme  which  (as  is 
known)  signifies  to  persuade.  So  that  this  homage  is  then 
truly  gi^'en  to  the  eternal  God,  when  his  revelation  is  com- 
plied with  and  .submitted  to,  according  to  the  true  intent 
and  purpose  of  it.  Which  that  it  may  be,  requires  that  his 
Spirit  urge  the  soul  with  his  authority,  and  overpower  it 
into  an  awful  subjection  thereto.  The  soul  being  so  dis- 
jointed by  the  apostacy,  that  its  own  faculties  keep  not  (in 
reference  to  the  things  of  God)  their  natural  order  to  one 
another,  further  than  as  a  holy  rectitude  is  renewed  in  them 
by  the  Holy  Ghost.  Therefore  is  it  necessary,  that  ihe  en- 
lightening communication  which  he  transmits  into  it,  be 
not  only  so  clear,  as  to  scatter  the  dark-ness  that  beclouded 
the  mind,  but  .so  penetrating,  as  to  strike  and  pierce  the 
heart,  lo  dissolve  and  relax  its  stifl'and  frozen  rigour,  and 
render  it  capable  of  a  new  mould  and  frame.  In  order 
whereto,  "  God  that  (at  first)  commanded  the  light  to  shine 
out  of  darkness,  is  said  to  have  shined  into  the  hearts"  of 
them,  viz.  whom  he  renews,  "  to  give  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ." 
And  as  they  to  whom  this  communication  of  God  is  in 
some  degree  afforded,  do  hereupon  apprehend  how  neces- 
sary it  was  to  them  thai  it  should  be  afforded;  and  be 
such  as  they  now  find  it,  (which  they  apprehended  not  be- 
fore,) so  they  perceive  it  to  he  delightful  also,  as  well  as 
necessary.  And  finding  it  yet  given  into  them  but  in  an 
imperfect  degree,  their  continual  cravingsare  still  for  more. 
And  having  tasted  hereby  how  gracious  the  Lord  is ;  as 
new-born  babes  they  desire  it,  as  sincere  inAk,  that  the)' 
may  grow  theieny.''  They  hereby  come  to  know  God  and 
the  things  of  God  with  savour.  And  wisdom  having  en- 
tered into  their  hearts,  knowledge  is  pleasant  to  their  soul.' 
Whereby,  as  every  renewed  taste  provokes  in  them  new 
desire,  all  such  renewed  desires  dispose  them  unto  further 
and  more  satisfying  delight.  They  sensibly  discern  the 
difference  between  their  former  dry  and  sapless  notions 
of  God,  and  the  lively-spirited  apprehensions  which  they 
now  have.  They  can  in  some  measure  understand  the 
reason  whv  the  apostle  should  in  such  a  rapture  speak  of 
the  excellency  of  the  knowledge  of  Christ  Jesus  our  Lord ; 
and  why  he  should  so  triumphantly  give  thanks  to  God  for 
the  manifestation  of  the  savour  of  his  knowledge  =  in  every 
place.  They  can  perceive  there  was  good  sense  in  those 
words,  they  have  a  more  quick  and  judicious  perception 
of  the  fragrancy  of  that  knowledge ;  it  is  to  them  a  refresh- 
ing, vital,  quickening  perfume,  as  the  word,  there  and  be- 
fore, imports,  most  cheeringly  odoriferous,  the  savour  of 
life  to  life,'  lively  in  itself,  and  to  them.  So  full  of  life, 
as  10  beget  and  transmit  it,  and  replenish  their  souls  there- 
with ;  so  as  they  might  feel  life  thence  working  in  all  their 
powers.  A  revelation  of  God,  that  is  of  such  a  nature, 
cannot  but  be  highly  delectable ; 

1.  In  respect  of  the  matter  revealed,  God  himself  espe- 
cially (if  not  yet  testifying  himself  to  be,  yet  at  least  will- 
ing in  Christ  to  become)  our  God;  in  such  a  way,  and 
upon  such  terms,  as  is  expressed  in  the  Gospel.  A  more 
particular  mention  of  the  things  (contained  in  this  revela- 
tion) that  are  more  apt  to  beget  delight  and  feed  it,  is  pur- 
posely deferred  till  we  come  to  press  and  enforce  the  duty 
itself 

2.  In  respect  of  the  immediate  way  and  manner  of  reve- 
lation, with  so  much  facility  continually  coming  in  from 
time  to  time  upon  ttie  soul,  according  as  it  is  found  ready  by 

I  Epli.  i.  19.  m  Isa.  vi.  n  I  Cor.  xii.  3. 

o  I  John  iv.  15.  p  Chap.  v.  I.  q  1  Pet  U.  2,  3. 


358 


OF  DELIGHTING  IN  GOD. 


Part  I. 


a  dutiful  compliance  to  admit  it,  and  doth  lie  open  to  it. 
For  otherwise,  a  latherly  severity  is  most  fitly  expressed 
in  withholdinsj  it  at  some  times. 

3.  In  respect  of  the  life  and  vigour  which  it  carries  with 
jt,  whereLiy  it  is  experienced  to  be  a  vital  light;  and  that 
it  is  indeed  (as  is  said)  life,  which  is  the  light  of  men." 
Dull,  sluggish,  ineffectual  notions  of  such  things  can  have 
little,  comparatively,  of  delectation  in  them. 

4.  In  respect  of  the  design  and  tendency  of  the  revelation, 
discernible  at  the  same  lime,  to  draw  the  soul  into  union 
with  God;  and  that  there  may  be  a  continual  intercourse 
between  him  and  it.  Not  that  it  might  have  a  transient 
glance  of  so  lovely  an  object,  and  no  more.  When  once  it 
apprehends  God  hath  made  this  light  shine  in  upon  me, 
not  to  amuse  me,  but  here  he  fixes  it  as  a  lamp  to  guide 
me,  in  a  stated  course  of  communion  with  him.  How 
pleasant  is  it  to  think  he  will  be  known  for  this  blessed 
purpose  !  Now  a  communication  of  God  including  a  reve- 
lation of  him  apt  to  beget  such  a  knowledge,  cannot  be 
without  much  matter  of  delight. 

But  besides  that,  though  most  naturally  following  there- 
upon, it  also  includes, 

II.  A  transforming  impression  of  his  image.  This  yet 
more  fully  answers  the  inquiry  when  a  person  is  said  to 
enjoy  God;  what  doth  he  immediately  enjoy'!  or  whereby 
is  he  said  to  enjoy  God  "i  what  doth  God  communicate  or 
transmit,  by  which  he  may  be  said  to  be  enjoyed  1  He 
commimicates  his  own  living  likene,«s,  the  very  image  of 
himself;  nottheideaof  likeness  only  by  wliich  he  is  known, 
though  it  must  be  confessed  the  knowledge  of  him,  if 
he  be  known  to  be  what  he  truly  is,  must  suppose  a  true 
likeness  of  him  ofi'ered  to  the  mind,  and  formed  there.  But 
this  of  which  we  now  speak,  is  not  a  merely  representative 
but  a  real  image.  The  product  of  the  former  it  is,  as  is 
sufficiently  to  be  collected  from  what  hath  been  said.  For 
that  appears  to  be  not  a  mere  airy,  spiritless,  ineffectual 
thing,  as  the  notion  of  God,  and  of  all  divine  matters,  is 
with  the  most ;  but  as  hath  been  said,  operative,  penetrating, 
efficacious,  apt  to  beget  suitable  impressions  upon  the  heart, 
and  wholly  transform  the  soul.  The  effect  of  it  then  is, 
this  transformative  impres.sion  itself;  by  which  the  soul 
becomes  another  thing  than  it  was  ;  a  new  creature ;  *  old 
things  being  done  away,  and  all  things  made  new.  In 
respect  of  this,  it  is  said  to  be  born  of  God.  This  is  the 
new  man  which  after  God  is  said  to  be  created  in  know- 
ledge, righteousness,  and  true  holiness ; "  the  Divine  nature 
participated;!'  the  seed  of^^  God;  the  nirup,^.), »  the  prime 
and  most  excellent  part  of  his  creatures. 

Concerning  this  likeness,  and  the  salisfyingness  of  it,  in 
its  perfect  state,  though  much  hath  been  discoursed  else- 
where, it  will  be  requisite  to  say  somewhat  here  also,  that 
may  bear  a  more  direct  reference  to  the  present  imperfect 
state  of  ihe  regenerate  in  this  world.  That  communication 
of  God  which  must  be  supposed  afforded  them,  in  order  to 
their  delighting  in  him,  could  signify  little  to  that  purpose, 
if  with  deformed  and  diseased  souls  they  were  only  to  look 
upon  a  very  lovely  object,  still  themselves  remaining  what 
ihey  were.  Nor  dolh  it  delight  them  only  as  it  is  appre- 
hended apt  and  aiming  to  work  a  happy  change  in  them; 
but  as  it  doth  it,  or  liatli  in  part  done  it.  As  like  an  active, 
quick  flame,  it  pas.scth  through  their  souls,  searches,  melts 
them,  burns  up  their  drosi!,  makes  them  a  new  lump  or 
mass,  forms  them  for  God's  own  use  and  converse. 

God  is  proposed  unto  our  communion  and  fellowship 
under  the  name  of  light.  But  such  a  light  (it  ajipcars)  as 
whereby  we  that  were  darkness  do  also  become  liglit  in  the 
Lord,  b  as  elsewhere  it  is  expressed.  That,  as  he  is  the 
Father  of  lights, «  we  may  apjiear  the  children  of  such  a 
Father,  and  walk  accordingly,  i.  c.  as  children  of  light. 
For  we  are  presently  told,  that  if  we  say  we  have  fellowship 
with  him,  and  walk  in  darkness,  we  lie,  and  do  not  the 
truth. J  But  if  we  walk  in  Ihe  light  as  he  is  in  the  light, 
then  we  have  a  mutual  fellowship,'  i.  c.  God  and  we.  It 
is  needful  then,  that  we  have  that  apprehension  of  him. 
And  he  tlicri'Ibre  by  sok-niii  message  makes  that  dei-laralion 
of  himsilf  Ihal  lie  'is  lighl,  (lliis  then  is  the  message  wliirli 
we  have  heard  of  him,  and  declare  unto  you,  thai  God  is 
light,  and  with  him  is  no  darkness  at  all,)  i.  e.  the  most 

u  Jolin  i.  w  a  Cor.  v.  x  E[ih.  y. 

y  S  Pet  i.  z  IJohn  lii.  i  Jam.  l. 


pure,  holy,  excellent,  glorious  Being.  But  for  what  pui- 
pose  are  we  to  have  that  apprehension  1  We  are  told  by 
the  apostle  for  what ;  he  there  makes  that  declaration  with 
that  design,  that  we  might  be  entered  into  the  same  fellow- 
ship in  which  he  was  already:  for  that  end  therefore  we 
are  to  have  this  apprehension.  But  inasmuch  as  he  imme- 
diately adds,  that  yet  while  we  converse  in  darkness,  we 
lie,  if  we  pretend  to  that  fellowship  ;  'tis  manifest,  that  this 
discovery  of  God  and  our  suitable  apprehension  are  no  fur- 
ther serviceable  to  their  end,  than  bringing  us  into  fellow- 
ship with  him,  than  as  by  his  beams  he  begets  us  into  his 
likeness  herein ;  and  that,  so  far  as  our  capacity  and  present 
state  admit,  we  be  truly  in  a  degree  made  pure,  bright,  shi- 
ning, excellent  creatures,  resembling  our  Maker,  and  being 
a  .second  lime  formed  after  the  image  of  him  that  created  us. 
The  Gospel  is  the  formative  instrument  in  this  work,  as 
it  was  said  to  be  the  instrument  or  means  of  our  intellectual 
illumination.  The  new  creature  is  said  to  be  begotten  of 
the  word  of  God ;  and  the  Divine  nature  to  be  communi- 
cated through  the  exceeding  great  and  precious  promises, 
which  discovering  God's  gracious  nature  and  favourable 
inclination  towards  us,  are  an  apt  means  (but  no  more  than 
a  means)  to  render  us  well-natured  (not  cross,  thwarting, 
contrary)  unto  him.  Faith  admits  the  gospel-discovery 
into  the  soul,  and  of  an  external  word  without,  makes  it 
become  an  ingrafted  word  ;  the  word  of  Christ  dwelling 
richly  in  us ;  and  so  gives  it  the  advantage  of  becoming 
thus  mightily  operative  ;  for  unto  them  only  who  believe  is 
it  the  power  of  God  to  salvation.  And  being  received,  not 
as  the  word  of  man,  but  as  the  word  of  God,  it  works 
effectually  in  them  that  believe.  To  them  who  believe  it 
not,  it  signifies  nothing;  is  to  them  an  empty  sound,  or 
only  as  a  tale  that  is  told.  Aad  inasmuch  as  the  gospel- 
revelation  is  the  instrument  of  this  impression  ;  by  it  the 
impression  must  be  measured,  with  it  must  it  agree.  Which 
revelation  being  expressive  of  the  nature  of  God,  and  of  his 
mind  and  will  in  reference  to  us,  the  impression  cannot 
but  be  agreeable  to  that  revelation  ;  but  it  must  also  carry 
in  it  the" resemblance  and  likeness  of  God  himself;  for  the 
gospel-revelation  is  God's  seal ;  the  stamp  upon  it  is  a 
'model  of  his  image.  Whence  therefore  the  soul  sealed 
therewith,  bears  on  it  at  once  the  signature  both  of  the 
author  and  the  instrument.  But  because  our  best  and 
surest  way  of  Ibrming  true  and  right  apprehensions  of  God, 
is  to  aueiid  and  guide  ourselves  by  the  representation  that 
is  there  made  of  him  ;  (for  it  were  useless  and  in  vain,  if 
letting  our  thoughts  work  at  random  without  reference  to 
it,  we  might  conceive  as  fitly  of  God  and  his  mind  con- 
cerning us,  as  by  the  direction  and  guidance  of  it ;)  there- 
fore are  we  to  aim  at  conformity  to  God  as  he  is  there  re- 
presented. For  that  is  the  proper  likeness  to  him  we  are  to 
inquire  after  (and  which  only  could  be  impressed  by  his 
Gospel)  that  is  expressed  and  represented  there.  We  all 
with  open  face  beholding  as  in  a  glass  the  glory  of  the  Lord, 
are  changed  into  the  same  image  from  glory  to  glory,  f  It 
is  by  the  "glory  of  the  Lord  shining  through  that  glass,  that 
we  are  changed.  And  the  image  whereinio  we  are  changed 
is  the  .same  image  that  is  to  be  seen  in  that  glass.  For 
there  God  hath  provided  such  a  representation  of  him- 
,self  and  of  his  mind  should  appear,  as  is  most  suitable  to 
our  case  and  stale,  and  which  it  most  concerned  us  to  have 
the  view  and  the  image  of.  That  represents  him  in  his 
imitable  excellencies  ;  ard  shows  what  he  is  towards  us, 
what  his  counsels,  determinations,  and  constitutions  are 
concerning  us;  and  hereupon  shows,  what  we  should  be,  or 
what  temper  of  spirit  becomes  us  in  reference  to  such  a 
revelation.  And  such,  when  we  receive  this  his  impressive 
communication,  he  reallv  makes  us  thereby  become.  And 
then  is  it  that  it  will  be  found  most  highly  delectable.  A 
heart  formed  according  to  the  revelation  of  God  in  Christ, 
and  cast  into  the  mould  of  the  Gospel,  (as  is  the  import  of 
Ihe  apostle's  words,  Ye  have  obeved  from  the  heart  the 
doctrine,  c  into  the  type  or  frame  whereof  ye  were  delivered,} 
hath  a  spring  of  pleasure  in  itself.  Not  of  perfect  unmixed 
plcasurr  ;  for  there  is  much  vet  remaining,  that  cannot  but 
be  vcrv  displeasing  and  offensive  to  such  as  have  learned 
no  longer  to  put  bitter  for  sweet,  and  sweet  for  bitter,  and 
have  senses  exercised  to  discern  betwixt  good  and  evil. 

b  1  John  i.  6,8.  c  T-gh.  v..  A  b™'„1  i7 

e  Vw.  7.  fa  Cor.  ui.  19.  s  Rom.  vi.  17. 


Part  I. 


OF  DEUGHTING  IN  GOD. 


359 


And  indeed  by  the  same  vital  principle  the  soul  is  made 
capable  both  ot  the  sweetest  delights  and  the  quickest  sense 
of  pain ;  while  it  was  dead  it  was  sensible  of  neither. 

Nor  is  it  an  original  spring.  Whatever  it  hath  that  is 
good  and  pleasant"  comes  from  a  higher  head,  and  is  com- 
municated. But  the  commtmication  remains  not  in  this 
heart  as  in  a  dead  receptacle,  but  creates  the  soul  where  it 
is  a  living  spring  itself.  The  Lord  shall  satisfy  thy  soul  in 
drought,  and  make  fat  thy  bones,  and  thou  shalt  be  like  a 
watered  garden,  and  as  a  spring  of  water  whose  waters  fail 
not.ii  After  which  it  follows.  Then  shalt  thou  delight  thy- 
self in  the  Lord,  &c.i  So  though  the  waters  that  are  so 
Eleasantly  refreshing  to  holy  souls  are  given  by  Christ ;  yet 
e  himself  tells  us,  they  shall  be  in  him  to  whom  they  are 
given  a  well  of  water  springing  up  into  everlasting  life.k 
Whence  also  the  good  man  is  said  to  be  satisfied  from  him- 
self;! and  the  mouth  of  the  righteous  to  be  a  well  of  life,>" 
i.  e.  to  others,  much  more  must  his  heart  be  .';o  to  himself. 
Nor  indeed  can  there  be  a  vainer  or  more  absurd  design 
and  expectation,  than  to  aim  immediately  at  delights  and 
joys,  without  ever  looking  after  that  transforming,  purify- 
ing, quickening  communication  from  God,  in  which  he  is 
lo  be  enjoyed ;  which  is,  apparently,  the  inost  prejudicial 
and  dangerous  mistake,  the  practical  error  (and  so  much 
the  worse  therefore)  of  many  persons  of  much  pretence  to 
religion,  that  dream  and  boast  of  nothing  less  than  raptures 
and  transports,  having  never  yet  known  or  felt  what  the 
work  of  regeneration  or  the  new  creature  means.  And 
having  only  got  some  notions  of  God  and  Christ,  that 
tickle  their  fancies  without  ever  changing  their  hearts,  these 
go  for  divine  enjoyments.  Others  somewhat  awakened 
and  convinced,  but  not  renewed,  though  they  do  not  pre- 
tend already  to  have,  yet  do  (from  the  same  mistaken  ap- 
prehension) as  vainly  seek  and  catch  at  joys  and  sweet- 
nesses; while  their  unsanclified  hearts  do  yet  lie  steeped 
in  the  gall  of  bitterness.  And  they  wonder  and  complain, 
that  they  feel  not  in  themselves  the  delights  whereof  they 
find  Scripture  sometimes  make  mention,  while  in  the  mean- 
time they  expect  and  snatch  at  them  in  that  preposterous 
impossible  way,  as  to  abstract  them  from  the  things  them- 
selves, wherein  the  pleasure  and  delight  lies.  They  would 
have  delight  without  the  delectable  good  that  must  im- 
mediately afibrd  and  yield  it;  or  without  foregoing  the 
noisome  evils  that  resist  and  hinder  it;  which  therefore 
makes  it  necessary  to  treat  the  more  largely  of  the  delight- 
ful communication,  by  which  only  intervening  souls  are 
capable  of  delighting  in  God. 

And  as  to  this  branch  of  it,  the  vital,  sanctifying,  trans- 
forming influence,  whereby  the  soul  is  wrought  to  a  con- 
formit)'  to  the  Gospel ;  if  we  take  a  somewhat  more  distinct 
view  of  it,  we  shall  find,  it  cannot  but  have  in  it  abundant 
matter  of  delight.  In  the  general,  the  thing  here  to  be 
communicated,  is  auniversal  rectitude  of  temper  and  dis- 
positions, including — the  removal  of  such  as  are  sinful  and 
corrupt ;  and — the  settlement  of  such  as  are  holy  and  gra- 
cious;— both  to  be  measured  and  estimated,  as  lo  their 
good  or  evil,  by  the  Gospel  of  our  Lord  Je.sus  Christ.  Now 
surely  that  must  be  a  blessed  and  delightful  state  (and  it's 
that  towards  which  this  divine  communication  gradually 
tends)  wherein  a  wretched  soul,  that  was  lost  in  the  impu- 
rities of  sin,  shall  be  stripped  and  unclothed  of  all  the  pra- 
vity,  perverse  inclinations,  corrupt  afl^ections,  which  the 
Gospel  of  Christ  condemns;  and  invested  with  all  the 
parts  of  that  purity,  that  gracious  and  holy  frame,  which 
that  Gospel  recommends.  For  as  the  former  carry  in  them 
matter  of  certain  vexation  and  angui.sh,  which  it  is  hereby 
freed  from ;  so  the  latter  manifestly  carry  in  themselves 
maUer  of  unspeakable  delight  and  pleasure,  which  it  here- 
by partakes.  And  by  the  same  degrees  by  which  this  di- 
vine communication  infers  the  latter  of  these,  it  expels  the 
former.  By  the  same  degrees  by  which  any  are  made  par- 
takers of  the  Divine  nature,  they  escape  the  corruptions 
which  are  in  tlie  world  through  last.  And  that  we  may 
be  here  a  little  more  particular,  without  tlescending  into 
the  innumerable  particularities  which  might  be  severally 
spoken  of  upon  this  occasion;  we  shall  only  consider  this 
heart-rectifying  communication,  in  reference  to  some  of  the 
more  principal  things,  towards  which  the  spirit  of  man 
may  be  either  perversely,  or  duly  and  aright,  inclined ;  that 
ti  laa..  Iviii.  11.  i  Ver.  U.  k  John  iv.  H. 


we  may  .see  what  matter  of  delight  it  infers  and  brings  with 
it.  In  order  whereto  it  must  be  considered,  that  wherein 
it  is  transforming,  it  is  also  enlivening;  and  therefore  fur- 
nishes the  soul  with  the  power  of  spiritual  sensation; 
whereby  it  comes  to  apprehend  its  former  temper,  as  very 
grievous  and  detestable;  not  only  being  entire  and  undi- 
minished, but  even  the  relics  of  it  which  do  yet  remain ; 
and  proportionably,  the  holy  frame  to  be  introduced  as 
highly  covetable  and  to  be  infinitely  desired. 

Which  being  supposed,  it  must  needs  be  very  delightful 
to  such  a  soul,  to  feel  itself  in  part  rectified,  and  to  expect 
it  further  in  its  temper  and  inclinations, 

1.  Towards  God,  towards  whom  it  was  most  disin- 
clined; that  is,  both  towards  him  as  its  end,  and  towards 
Christ  as  its  way  to  him. 

As  to  himself  its  end.  It  finds  upon  reflection,  it  was 
dead  towards  God,  without  motion  towards  him,  without 
inclination,  all  its  powers  bent  and  set  quite  another  way; 
so  that  to  persuade  it  to  begin  a  course  of  holy  motion  to- 
wards God,  was  a  like  thing  as  to  persuade  a  stone  to  fly 
upwards.  It  could  not  trust  the  original  truth,  nor  love 
the  sovereign  good,  nor  obey  the  supreme  authority.  Its 
course  was  "nothing  else  but  continual  recession  from  him, 
towards  whom  it  should  hare  been  continually  pressing 
forward  with  all  its  might.  It  was  wont  to  say  to  him,  in 
whom  was  its  life  and  all  its  hope,  "  Depart  from  me,  I 
desire  not  the  knowledge  of  thy  ways ;"  was  utterly  alien- 
ated from  the  life  of  God,  and  did  choose  to  live  as  with- 
out him  in  the  world.  And  although  it  still  remain  thus 
in  too  great  a  degree,  yet  as  it  abhors  this  as  a  hateful  way 
of  living,  and  desires  it  maybe  otherwise;  so  is  it  sensibly 
delightful  that  it  doth  in  some  degree  perceive  a  change  ; 
that  now  it  can  find  itself  returning  into  its  right  and  na- 
tural state  of  subordination  to  God.  Which,  while  it  was 
out  of  it,  laid  that  claim  to  it,  that  its  dislocation  was  un- 
easy, and  it  could  have  no  rest ;  though  it  was  not  aware 
what  the  matter  was  with  it,  and  could  never  thoroughly 
apprehend,  that  it  ought  (much  less  could  desire  or  aim) 
to  return.  And  if  in  returning,  and  its  continual  course 
afterwards,  (which  ought  lo  be  but  a  conlinuing  return  and 
moving  back  towards  God,)  there  he  much  cause  for  the 
exercise  of  repentance  ;  the  disposition  whereio  is  a  part  of 
that  new  nature  now  communicated ;  yel  even  such  re- 
lentings  as  are  due  and  suitable  upon  this  account  are  not 
unpleasant.  There  is  pleasure  mingled  with  such  tears, 
and  with  those  mournings  which  are  not  without  hope,  and 
which  flow  naturally  and  without  force,  from  a  living  prin- 
ciple within,  as  waters  from  their  still-freshly  springing 
fountain.  When  the  soul  finds  itself  unbound  and  set  at 
liberty;  when  it  can  freely  pour  out  itself  to  God,  dis- 
solve'kindlv  and  melt  before  him ;  it  doth  it  with  regret 
only  at  what  it  hath  done  and  been,  not  at  what  it  is  now 
doing,  except  that  it  can  do  it  no  more;  aflfecling  even  to 
be  infinite  herein,  while  it  yet  sees  it  must  be  confined 
wiihin  some  bounds.  It  loves  to  lie  in  the  dust  and  abase 
itself ;.and  is  pleased  with  Ihe  humiliaiion,  contrition,  and 
hrokenness  of  heart,  which  repentance  lowards  God  in- 
cludes in  it.  So  that  as  God  is  delighted  with  this  sacri- 
fice, so  it  is  with  the  ofiering  of  it  up  to  him.  Many  men 
apprehend  a  certain  sweetness  in  revenge ;  such  a  one  finds 
il  only  in  this  just  revenge  upon  himself  How  unexpres- 
sihle  pleasure  accompanies  its  devoting  itself  to  God, 
when  bemoaning  itself,  and  returning  with  weeping  and 
supplication,  it  says,  "Now,  lo  I  come  to  thee,  thou  art 
the  Lord  my  God.  I  have  brought  thee  back  thine  own, 
what  I  had  sacrilegiously  alienated  and  stolen  away,  the 
heart  which  was  gone  astray,  that  halh  been  so  long  a  va- 
gabond and  fugitive  from  thy  blessed  presence,  service,  and 
communion.  Take  now  the  soul  which  thou  hast  made  ; 
possess  thrown  right;  enter  upon  it,  stamp  il  with  the 
entire  impression  of  thine  own  seal,  and  mark  il  for  thine. 
Other  lords  shall  no  more  have  dominion.  What  have  I 
to  do  anv  more  with  the  idols  wherewith  I  was  wont  to 
provoke  thee  to  jealousy  1  I  will  now  make  mention  of 
thy  name,  and  of  thine  only.  I  bind  myself  to  thee  in 
everlasting  bonds,  in  a  covenant  never  to  be  forgotten." 

The  self-denial  which  is  included  in  this  transaction, 
hath  no  liiile  pleasure  in  it.  When  the  soul  freely  quits 
all  pretence  to  itself,  and  by  its  own  consent  passes  into 
I  Prov.  xiv.  14.  m  Ch.  xiii. 


JGO 


OF  DELIGHTING  IN  GOD. 


PahtL 


his  now  acknowledged  right ;  disclaims  itself,  and  all  its 
own  former  mti-iests,  inclinations,  and  ends,  and  is  resolved 
to  be  to  him  and  to  no  other.  When  this  is  done  uiirc- 
semcdly,  without  any  intention  of  retaining  or  keeping 
back  any  thing  from  him  ;  absohildy,  and  without  making 
any  conditions  of  its  own,  but  only  agreeing  to  and  thank- 
fully accepting  his;  peremptorily  and  without  hesilation, 
and  without  halting  between  two  opinions,  "  Shall  1 7  or 
shall  I  nof?"  (as  if  it  were  ready  in  the  same  breath  to  re- 
tract and  undo  its  own  act;)  how  doth  it  now  rejoice  to  feel 
itself  ofi'er  willingly !  They  that  have  life  and  sense  about 
them,  can  tell  there  is  pleasure  in  all  this.  And  the 
oilener  repetition  is  made  hereof,  (so  it  be  done  with  life, 
not  wiih  trifling  formality,)  they  so  often  renew  the  relishes 
with  themselves  of  the  same  pleasure. 

Continued  commerce  with  God,  agreeable  to  the  te- 
nor of  that  league  and  covenant  struck  v.'ith  him,  how 
pleasant  and  delightful  is  it !  to  be  a  friend  of  God,  an  as- 
sociate of  the  Most  High,  3.  domestic,  no  more  a  stranger, 
a  foreigner,  but  of  his  own  household,  to  live  wholly  upon 
the  plentiful  provisions,  and  under  the  happy  order  and 
government,  of  his  family,  to  have  a  heart  to  seek  all  from 
him,  and  lay  out  all  for  him  I  How  great  is  the  pleasure  of 
trust,  of  living  free  from  care ;  that  is,  of  any  thing,  but 
how  to  please  and  honour  him  in  a  cheerful  unsolicitous 
dependence,  expecting  from  him  our  daily  bread,  believing 
he  will  not  let  our  souls  famish ;  that  while  they  hunger 
and  thirst  after  righteousness,  they  shall  be  filled ;  that 
they  shall  be  .sustained  with  the  bread  and  waters  of  life ; 
that  when  they  hunger,  he  will  feed  them  with  hidden 
manna,  and  with  the  fruits  that  grow  on  the  tree  of  life  in 
the  midst  of  the  paradise  of  God;  that  when  they  thirst 
he  will  give  water,  and  add  milk  and  honey  without  mo- 
ney, without  price.  And  for  the  body  not  to  doubt,  but 
he  that  feeds  ravens  and  clothes  lilies,  will  feed  and  clothe 
them.  To  be  so  taken  up  in  seeking  his  kingdom  and 
righteousness,  as  freely  to  leave  it  to  him  to  add  the  other 
things  as  he  sees  fit ;  to  have  no  thought  for  to-morrow  ; 
to  have  a  heart  framed  herein  according  to  divine  pre- 
cept; not  to  be  encumbered  or  kept  in  an  anxious  sus- 
pense by  the  thoughts  and  fears  of  what  may  fall  out,  by 
which  many  suffer  the  same  affliction  a  thou.sand  times 
over,  which  God  would  have  them  suffer  but  once ;  a  firm 
repose  on  the  goodness  of  Providence,  and  ils  sure  and 
never-erring  wisdom  ;  a  steady  persuasion,  that  our  hea- 
venly Father  knows  what  we  have  need  of,  and  what  is 
fittest  for  us  to  wani,  to  suffer,  or  enjoy  ;  how  delightful  a 
life  do  these  make  !  and  how  agreeable  to  one  born  of 
God,  his  own  son  and  heir  of  all  things;  as  being  joint 
heirs  with  Christ,  and  claiming  by  that  large  grant,  that 
says  all  things  are  yours ;  only  that  in  minority  it  is  better 
to  have  a  wise  Father's  allowance,  than  be  our  own 
carvers. 

To  live  in  the  fear  of  God,  is  not  without  its  pleasure. 
It  composes  the  soul,  expels  the  vanity  which  is  not 
without  vexation,  represses  exhorbitant  motions,  checks 
unruly  passions,  keeps  all  within  in  a  pleasant  peaceful 
calm;  is  health  to  the  navel  and  marrow  to  the  bones. 

To  lire  in  his  love,  is  delight  itself,  or  a  tendency  to- 
wards it.  The  disposition  whereto  being  communicated 
from  God,  and  a  part  of  the  holy  new  creature  derived 
from  him;  is  also  part  of  the  (secondary  or  subservient) 
delectable  object.  As  the  light  that  serves  unto  vision  is 
parlly  (as  the  mediate  object)  somewhat  of  what  I  see, 
and  doih  parlly,  as  a  principle,  actua'e  and  concur  wiih 
the  faculty  in  the  act  of  seeing.  And  as  the  blessed  God 
himself  is  both  the  first  principle  and  ultimate  object  of 
that  and  olhei  gracious  acts;"  Iherefore  it  cannot  but  be 
plea.sant  to  the  soul,  to  perceive  that  powerful  influence 
from  God  stirring  in  il,  by  which  it  is  disposed  to  design 
and  pitch  upon  him  as  the  great  object  of  its  highest  de- 
light, unto  whom  it  laboured  under  so  vile  and  wicked  an 
aversion  heretofore.  Yea,  though  it  yet  have  no  certain 
persuasion  of  a  pre.<cnt  interest  in  him,  yet  this  disposition 
of  heart  towards  him,  and  thai  it  finds  il  could  salisfyinglv 
rest  in  him  as  its  be.sl  good  upon  supposition  ii  had  such 

n  And  how  rntjonHlty  mpn  may  bp  said  at  tho  samp  timp  to  lovp,  delight  in. 
and  enjoy  the  amiable  or  delcctablo  object,  and  tliprpwith  aJso  love  their  own 
love,  enjoy  their  own  fruition,  or  delifrht  in  their  own  delipht :  enough  is  flaid  by 
tome  eirhool-men.    Nor  indeed  can  it  be  conceived  bow  tho  toul 


an  interest,  the  very  strivings  and  contentions  of  the  soul 
towards  him  upon  this  account,  are  not  without  a  present 
pleasure;  as  we  behold  with  an  intermixed  desire  and  de- 
light a  grateful  object  which  we  would  enjoy,  but  do  not 
yet  know  whether  we  can  compass  or  not.  To  be  in  that 
temper  of  soul,  as  to  resolve,  "  Him  1  will  seek  and  pur- 
sue, him  I  will  study  to  please  and  serve,  and  spend  my 
strength  and  life  in  serving  him,  (which  is  to  live  in  hi 
love,)  though  I  yet  know  not  wheiher  he  will  accept,  or 
how  he  will  deal  with  me  !"  this  cannot  but  have  a  cer- 
tain sensible  delectation  in  it. 

To  live  in  a  stated  habitual  subjection  to  him  as  the 
Lord  of  our  lives,  how  pleasant  is  it !  To  have  learned  to 
obey ;  to  be  accustomed  to  the  yoke ;  to  taste  and  prove 
the  goodness  and  acceptableness  of  his  will  through  an 
effectual  transformation  in  the  renewal  of  our  minds ;  to 
be  by  the  law  of  the  Spirit  of  life  made  free  from  the  law 
of  sin  and  death  ;  to  be  able  to  speak  it  as  the  undisguised 
sense  of  our  hearts,  "  Because  thy  law  is  holy,  therefore 
thy  servant  loveth  it;"  to  reckon  it  a  royal  law  of  liberty, 
so  as  to  account  ourselves  so  much  the  more  free,  by  how 
much  we  are  the  more  thus  bound  ;  when  we  affect  to  be 
prescribed  to,  and  are  become  patient  of  government,  not 
apt  to  chafe  at  the  bridle,  or  spurn  and  kick  at  the  bound- 
aries that  hem  us  in;  this  is  a  temper  that  hath  not  more 
of  duty  in  it  than  it  hath  of  delight.  There  is  such  a  thing 
as  delighting  in  the  law  of  God,  according  to  the  inward 
man,  when  there  is  yet  a  difficulty  in  suppressing  and 
keeping  under  inordinate  rebellious  workings  of  corrupt 
nature ;  unto  which  there  is  no  desire  an  indulgence 
should  be  given,  by  having  the  law  attempered  to  them, 
but  severity  rather  used  to  reduce  them  to  a  conformity 
to  the  law  :  so  will  it  be,  if  the  law  become  a  heart  im- 
pression ;  when  it  can  once  be  truly  said,  thy  law  is  in 
my  heart,  it  will  be  also  with  the  same  sincerity  said,  I 
delight  to  do  thy  will,  O  God.<> 

The  continual  exercise  of  good  conscience  towards  God, 
hath  great  pleasure  in  it.  Hereby  our  way  and  course  is 
continually  reviewed,  and  we  pass  censures  upon  our- 
selves, and  upon  that  account  survey  our  own  works.  And 
by  how  much  the  more  carefully  and  often  this  is  done, 
so  much  the  more  delectable  it  will  be;  that  is,  Ihe  more 
approvable  we  shall  find  Ihem  upon  review.  For  we  shall 
order  our  course  the  more  warily,  as  we  reckon  upon 
undergoing  an  inquisition  and  search  ;  wherein  an  appre- 
hensive serious  heart  well  understands  it  is  not  itself  to 
he  the  supreme  judge.  How  blessed  an  imitation  might 
there  here  be  of  the  blessed  God  himself,  who  we  find 
beheld  his  six  days'  works,  and  lo  they  were  all  very  good; 
whereupon  follows  his  delightful  day  of  rest :  so  we  shall, 
in  some  degree  of  conformity  to  him,  finding  our  works  to 
be  in  that  sort  good,  as  that  he  will  by  gracious  indulgence 
accept  them  as  such,  have  our  own  sabbaih,  a  sweet  and 
peaceful  rest  in  our  own  spirits.  Though  we  can  pretend 
no  higher  than  sincerity  only,  yet  how  sweet  are  the  reflec- 
tions of  a  well-instructed  conscience  upon  that !  "When  our 
hearts  reproach  us  not,  and  we  resolve  they  shall  not  as 
long  as  we  live  ;  we  are  conscious  to  our.selves  of  no  base 
designs,  we  propo.se  nothing  to  ourselves  wherein  we  ap- 
prehend cause  lo  decline  God's  eye;  we  walk  in  Ihe  light, 
and  are  seeking  no  darkness  or  shadow  of  death,  where 
(as  workers  of  iniquity)  we  may  hide  ourselves  from  himj 
can  implore  him  as  an  a.ssislanl,  and  appeal  to  him  as  a 
jud^e  in  reference  to  our  daily  afl'airs  and  wonted  course: 
is  this  without  pleasure?  This  is  our  rejoicing,  saith  the 
aposile,  the  testimony  of  our  conscience,  that  in  simplicity 
and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the 
grace  of  God,  we  have  had  our  conversation,  &cy  And 
thus  lo  converse  with  God,  and  him  whom  we  daily  design 
to  glorify  and  .serve,  and  whom  we  expect  daily  in  some 
measure,  and  fully  and  finally  ere  it  be  long,  lb  enjoy,  is 
certainlv  throughout  a  way  of  pleasantness  and  peace. 
How  delectable  ihen  is  Ihe  soul-rectifying  communication 
from  God,  whereby,  being  before  so  disaffected,  it  becomes 
now  .so  well  incliiied  towards  him  in  all  these  respects. 
But  because  the  exigency  of  Ihe  case  did  require  (by  rea- 

to  Invp  or  dclicht  in  any  thint  hut  it  must  bo  so.  For  whi.e  it  iienipverpj,  every 
Inllcr  act  iumities  the  former,  and  takes  complacency  llierwn,  but  aU  as  dirocl- 
ed  towards  such  an  oluect,  ^ 

o  Pa  xl.  P  2  Cor.  I  11 


Part  I. 


OF  DELIGHTING  IN  GOD. 


361 


son  of  sin  that  had  cut  off  the  intercourse)  that  there  should 
be  a  mediator  to  open  the  way  and  renew  the  former  out- 
worn friendship ;  therefore  it  was  also  necessary  that  so 
the  soul  might  duly  move  towards  God,  it  should  be  rightly 
framed  and  disposed  also  towards  him. 

We  are  therefore  to  consider  loo,  how  delectable  this 
communication  must  be,  as  it  aright  disposes  the  heart  to- 
wards Christ,  our  way  to  God.  For  towards  him  we  must 
understand  it  to  have  been  most  obstinately  and  inflexibly 
averse ;  and  that  therefore  a  mighty  communication  of 
power  was  necessary  to  set  it  right  here.  Unto  that  part 
of  religion  which  is  natural,  there  was  so  much  of  an  ad- 
vantage beforehand,  as  that  there  was  an  old  foundation 
to  build  upon.  There  are  some  notions  of  God  left,  not 
only  concerning  his  existence,  but  his  nature  and  attributes, 
many  of  them:  and  from  the  apprehension  what  he  was, 
it  was  in  some  measure  discernible  what  we  should  have 
been,  and  ought  yet  to  be  towards  him ;  and  from  thence 
many  checks  and  rebukes  of  conscience  wherein  it  was 
found  to  be  otherwise  :  so  that  here  was  somewhat  in  na- 
ture to  be  wrought  upon,  as  to  this  part  of  religion.  But 
as  to  that  part  which  respects  the  Mediator,  this  was  a 
frame  wholly  to  be  raised  up  from  the  ground.  There 
were  no  principles  immediately  and  directly  inclining  to 
take  part  with  the  Gospel;  but  all  to  be  implanted  anew. 
The  way  that  God  would  take  to  bring  back  souls  to  him 
being  so  infinitely  above  all  human  thought.  And  there- 
fore, though  to  a  considering  pagan  it  would  not  sound 
strangely,  that  God  ought  to  be  trusted,  feared,  loved,  &c. 
yet  even  to  such  the  Gospel  of  Christ  was  foolishness.  Be- 
sides, that  this  way  of  dealing  with  men  was  not  only  un- 
known and  unimaginable  to  them,  not  so  much  as  once 
thought  of,  or  to  be  guest  at;  but  the  tendency  and  aspect 
of  it  (when  it  should  come  to  be  made  known)  was  such 
as  that  it  could  not  but  find  the  temper  of  men's  spirits  most 
strongly  opposite,  not  merely  ignorant,  but  prejudiced  and 
highly  disaffected.  For  this  course  most  directly  tended 
to  take  men  quite  off  from  their  old  bottom  ;  to  sloop  and 
humble,  and  even  bring  them  to  nothing ;  to  stain  the  pride 
of  their  glory,  and  lay  them  down  in  the  dust  as  abject 
wretches,  in  themselves  fit  for  nothing,  but  to  be  trampled 
on  and  crushed  by  the  foot  of  divine  revenge.  Suppose  a 
man  to  have  admitted  a  conviction  from  the  light  of  his 
own  mind  or  conscience  that  he  was  a  sinner,  and  had 
offended  his  Maker,  incurred  his  just  displeasure,  and 
made  himself  liable  to  his  punishing  justice  ;  it  would  yet 
have  been  a  hard  matter  to  make  hiin  believe  it  altogether 
impossible  to  him  to  do  any  thing  to  remedy  the  matter, 
and  restore  himself  to  divine  favour  and  acceptance.  He 
would  naturally  be  inclined  to  think  ;  why,  admit  the  case 
be  so,  he  should  easily  find  out  a  wav  to  make  God  amends. 
He  would  recount  with  himself  all  his  own  natural  excel- 
lencies, and  think  himself  very  capable  of  doing  some 
great  thing,  that  should  more  than  expiate  his  offence,  and 
make  recompense  abundantly  for  any  wrong  that  he'  had 
done.  But  when  the  Gospel  shall  come  and  tell  him  he 
hath  deserved  eternal  wrath,  that  his  sin  is  inexpiable  but 
by  everla.sting  sufferings,  or  what  is  of  equal  value  ;  that 
here  is  one  (the  eternal  Son  of  God)  who  became  a  man 
like  himself,  and  thereupon  a  voluntary  sacrifice,  to  make 
atonement  for  the  transgression  of  men;  that  God  will 
never  accept  another  sacrifice  for  the  sins  of  men  than  his, 
nor  ever  any  service  at  their  hands,  but  for  his  sake  ;  that 
him  now  revealed  to  them  they  must  receive,  rely  upon, 
and  trust  to  wholly,  or  perish  without  mercy  ;  yea,  and 
that  he  hath  put  the  government  over  them  into  his  hands, 
laid  it  on  his  shoulders,  and  to  him  they  must  subject 
themselves  as  their  Ruler  and  Judge,  the  great  Arbiter  of 
life  and  death  to  them  and  all  men ;  that  they  are  to  be 
entirely  devoted  to  him  as  long  as  they  live,  as  their  Re- 
deemer and  Lord ;  in  him  as  they  are  to  have  righteous- 
ness and  strength,  so  to  him  they  must  pay  all  possible 
homage  and  subjection,  to  him  their  knees  must  bow,  and 
their  tongues  confess;  they  must  receive  the  law  from 
his  mouth,  be  prescribed  to  by  him,  comply  with  his  will, 
though  never  so  much  to  the  crossing  of  their  own  ;  anti 
though,  notwithstanding  they  must  know  they  can  deserve 
nothing  by  it ;  that  so  vile  and  worthless  miscreants  they 

qSCor.  V.  15.  1 8  Cor.  i. 


are  become  that  God  will  never  have  to  do  with  them  upon 
other  terms. 

When  this  shall  appear  the  state  of  the  case,  and  it  comes 
to  be  apprehended,  "  Then  must  I  yield  myself  a  greater 
transgressor  than  ever  I  thought,  and  an  undone,  impotent, 
helpless  wretch;  I  shall  thus  make  nothing  of  myself; 
and  what  must  all  my  natural  or  acquired  excellencies  go 
just  for  nothing  1  and  a  person  of  such  worth  and  accom- 
plishments as  I,  be  thus  brought  down  into  the  dustl  yea, 
and  besides,  to  be  brought  under  such  bonds,  and  profess 
to  owe  myself  so  entirely  to  a  Redeemer,  that  I  must  for 
ever  live  after  his  will  and  pleasure,  and  no  more  at  my 
own;  and  can  never  hope,  if  I  take  a  liberty  to  indulge 
ra)'self  besides  the  allowance  of  his  rules,  that  I  can  ever 
make  any  amends  for  such  transgression  by  any  thing  that 
I  can  do  "?  so  that  by  taking  his  gift  (of  my  pardon  and 
life)  upon  such  terms,  1  shall  sell  my  liberty,  and  render 
myself  a  perfect  slave  to  his  will  and  pleasure  for  ever  V 
Here  now  cannot  but  be  a  strong  stream  to  be  striven 
against,  and  most  vehement  counter-strivings  of  the 
haughty  and  licentious  spirit  of  man.  So  that  it  is  not 
strange  it  should  be  said  by  our  Saviour,  No  man  can  come 
unto  me  except  my  Father  draw  him.  And  that  the  ex- 
ceeding greatness  of  power,  according  to  the  workings  of 
the  mightiest  power  in  any  case,  should  be  put  forth  upon 
them  that  believe.  Therefore  are  men  in  Christ  by  cre- 
ative power  only  ;  if  any  man  be  in  Christ,  he  is  a  new 
creature.i  He  is  new  made,  if  he  be  in  him.  And  this 
aversion  being  so  deeply  natural,  will  still  in  a  degree 
remain  (while  any  thing  of  corrupt  nature  remains)  in  the 
hearts  of  even  the  regenerate  themselves. 

Therefore  a  continual  exertion  of  the  same  power  will 
be  ever  requisite  to  hold  souls  to  Christ,  and  retain  them 
in  their  station  in  him.  He  that  establisheth  us  with  you  in 
Christ,''  is  God,  &c.  q.  d.  it  is  only  a  God  that  can  do  this. 
Therefore  how  is  God  admired  and  adored  upon  this  sin- 
gle account.  Now  to  him  that  is  of  power  to  establish  you 
according  to  my  Gospel,  and  the  preaching  of  Jesus  Christ 
according  to  the  revelation  of  the  mystery,'  which  was 
kept  secret  since  the  world  began,  (this  was  indeed  a  great 
secret  to  the  lapsed  world,) — To  God  only  wise  be  glory 
through  Jesus  Christ  for  ever.  Amen.  But  as  the  heart- 
rectifying  communication  from  God,  in  this  matter,  is  such 
as  carries  mighty  power  with  it,  so  it  doth  proportionable 
pleasure,  when  it  hath  overcome,  and  (to  the  pitch  of  sin- 
cerity) set  the  soul  right  in  this  thing.  How  delectable  is 
it  to  receive  the  Son  of  God,  when  the  heart  is  made  wil- 
ling in  the  day  of  power  !  when  his  cords  take  hold  of  the 
soul,  and  draw  it  to  him!  what  pleasure  is  there  in  the 
consenting,  self-resigning  act  and  disposition! 

It  is  most  highly  delightful  to  receive  him,  and  give  up 
ourselves  to  him  as  our  full  suitable  good,  so  exactly  an- 
swering all  the  exigencies  of  our  distressed  case ;  when 
sensibly  apprehending  the  true  state  of  it,  the  soul  cries 
out,  "None  but  Christ,"  and  finds  him  present,  waiting 
only  for  consent,  readily  oflering  himself,  "  Here  I  am, 
lake  me,  ihy  Jesus,  thy  help,  thy  life  !"  How  overcomingly 
pleasant  is  this  to  a  soul  that  feels  its  distress,  and  per- 
ceives itself  ready  to  perish;  yea,  and  that  daily  sees  itself 
perishing,  were  it  not  for  him  !  How  pleasant,  when  in 
the  time  of  love  he  finds  the  poor  soul  in  its  blood,  and 
says  to  it.  Live ;  clothes  it,  decks  it,  makes  it  perfect 
through  his  own  comeliness,  tenders  himself  to  it,  unto  it 
taken  off  the  dunghill,  cast  out  in  the  most  loathsome  de- 
plorable plight;  and  enters  the  marriage  covenant  with  it, 
(we  need  not  be  squeamish  or  shy  to  speak  after  God  him- 
self, so  representing  this  matter,)  overcomes  by  his  own 
mercy  and  goodness,  and  prevails  with  a  sinful  creature  to 
accept  him.  How  gladly  doth  it  throw  off  every  thing  of 
its  own,  that  it  may  entirely  possess  him  and  be  pos.sessed 
by  him.  Here  is  the  joy  of  a  nuptial  solemnity,  or  the  joy 
of  espousals.  "  I  am  my  beloved's  and  my  beloved  is  mine." 
While  as  yet  this  transaction  is  not  distinctly  reflected  on, 
(as  when  possibly  afterwards  it  is,  there  may  great  diffi- 
culties and  doubts  arise,  whether  all  were  rightly  done,  or 
yet  be  on  its  own  part,  yea  or  no,)  if  however  it  be  truly 
done,  in  the  very  doing  itself,  and  the  same  continuing 
disposition,  there  is  a  sensible  and  inseparable  delight.    I 


3G2 


OF  DELIGHTING  IN  GOD. 


Part  I. 


iay  in  the  ,«ame  disposition  as  ofttn  as  by  any  repeated 
acts  of  the  same  kind,  it  expresses  and  shows  itsell:  thai 
is  as  often  as  this  covenant  is  -enewed,  (whether  with 
solemnity  or  more  occasionally,;  though  the  relation  aris- 
ing thence  be  not  in  the  same  instant  considered  or  re- 
flected on  nor  the  sincerity  of  the  act  itself,  which  is  ne- 
cessary thereto;  yet  that  very  consent  itself  if  it  be  sin- 
cere hath  a  secret  joy  accompanying  it ;  and  the  soul  leels 
the  o-ralefulness  and  pleasure  of  its  own  act,  though  it  do 
not  for  the  present  examine  and  take  a  view  of  it.  For  it 
is  now  from  a  principle  of  life,  embracing  and  drawing 
into  union  with  itseli  an  object  that  is  all  life,  and  good- 
ness and  sweetness ;  which  therefore  sheds  its  own  de- 
lightful savour  and  fragrancy  through  the  soul,  while  it  is 
in  the  mean  time  acting  only  upon  the  object  directly,  and 
not  reflecting  upon  its  own  act,  or  considering  in  that  very 
instant  what  will  be  consequential  thereupon.  But  it 
withal  it  do  consider,  (as  that  consideration  cannot  be  tar 
off  though  it  cannot  consider  every  thing  at  once,)  that  it 
is  receiving  him  that  is  to  bring  it  to  God,  who  is  able  to 
do  it  (even  to  save  to  the  uttermost  all  that  will  come  to 
God  by  him,)  who  is  intent  upon  that  design,  and  did  in 
the  niidst  of  dying  agonies  breathe  forth  his  soul  in  the 
prosecution  of  it,  and  with  whom  God  requires  it  to  unite 
for  this  very  purpose  ;  this  cannot  but  add  unspeakably  to 
the  delightfulness  of  this  transaction,  and  of  this  effusion 
of  the  Holy  Ghost,  in  the  virtue  whereof  the  thing  isdone, 
how  oft  soever  it  be  seriously  done ;  as  our  case  and  state 
require  that  it  be  very  often.  ,,,_.,..•     j    ,■,■, 

And  to  receive  him  as  our  Lord,  (which  is  joined  with 
that  other  capacity  wherein  we  receive  him,  viz.  of  a  Jesus 
or  Saviour;  as  ye  have  received  Christ  Jesus  the  Lord,' 
so   &c  )   This  also,  and  the  heart-subduing  influence  that 
disposes  to  it,  is  most  highly  delectable.     When  the  soul, 
that  was  so  stoutly  averse,  and  that  oncesaid  withm  itse  1, 
"  I  will  not  have  him  to  reign  over  me,"  is  brought  treely 
to  yield  ;  and  with  sincere,  loyal  resolutions  and  affections 
devotes  itself  to  him,  consents  to  his  government,  submits 
its  neck  and  shoulder  to  his  yoke  and  burden  ;  says  to  him 
with  an  ungainsaying  heart,  as  its  full  sense.     Now  thou 
Lord  of  mv  life  and  hope,  who  hast  so  long  striven  with 
me.  so  often  and  earnestly  pressed  me  hereto,  so  variously 
dealt  with  me,  to  make  me  understand  thy  merciful  de- 
si-'n  and  who  seekest  to  rule  with  no  other  ami  or  intent, 
Wt  that  thou  mayest  save  ;  and  who  ha-st  founded  thy  rio- 
minion  in  thy  blood,  and   didst  die  and  revive,  and  rise 
ac-ain  that  thou  mightest  be  Lord  of  the  living  and  dead, 
and  therefore  my  Lord  :  accept  ""^ '^;?,"'-'"'="T'!^Wt  .^ 
I  make  a  free  surrender  of  myself,  I  bow  and  submit  to 
thv  sovereign  power,  I  fall  at  the  footstool  of  thy  throne, 
thou  Prince  of  the  kings  of  the  earth,  who  hast  loved  sin- 
ners and  washed  them  from  their  sins  in  thy  blood ;  gloiy 
in  thy  conquest,  thou  hast  overcome,  I  will  from  hence- 
forth be  no  longer  mine  own,  but  thme  ;  I  am  ready  to  re- 
ceive thy  commands,  to  do  thy  will,  to  serve  thy  interests, 
to  sacrifice  myall  to  thy  name  and  h°no"[-.  ""y  ™.^ 
life  and  being  are  for  ever  thine."  I  say,  (as before,)  theic 
is  pleasure  in  the  very  doing  this  itself,  as  often  as  it  is 
sincerely  done  ;  and  it  adds  hereto,  if  it  be  more  distmct- 
Iv  considered,  it  is  no  mean  or  any  way  undeserving  per- 
son to  whom  this  homage  is  paid,  and  obligation  taken  on 
unto  future  obedience.    He  is  the  brightness  of  Hie.*''!- 
llier's  glory,  the  express  image  of  his  jierson,  the  heir  oi 
all  things.'and  who  sustains  all  thimjs  by  the  word  of  his 
power-  it  is  he  whose  name  is  Wonderful,  Counsellor 
the  mighty  Go.l,  the   everlasting  Father,  the  Prince  of 
peace;  'tis  he  to  whom  all  power  is  given  both  in  heaven 
ind  earth,  and  (more  especially)  power  over  all  flesh,  that 
he  mi'ht  give  eternal  life  to  as  many  as  were  given  him; 
•tis  he%vho  spoiled  principalities  and  powers,  and  made 
m  open  show  of  them;  he  whom  becau.se  when  he  was 
n  the  form  of  God,  and  thought  it  no  robbery  to  be  equal 
,vith  God  he  humbled  himself,  made  himself  of  no  repu- 
tation, took  on  him  the  form  of  a  servam,  became  obedi- 
ent to  death,  the  Father  hath  therefore  highly  "abed,  ami 
given  him  a  name  above  every  name,  that  in  hjs  i^^mc 
iverv  knee  should  bow  ;  and  of  whom,  when  he  bro  ighi 
him  (his  fir.st-born)  into  the  world,  he  said.     Let  all  tn. 
angels  of  God  worship  him." 

,  c„|.  II  «.  u  P«il.  wvu  1  nom  xiv,  17. 


And  such  a  one  he  is,  whose  temper  is  all  goodness  and 
sweetness.    Tell  Sion,  thv  King  cometh  meek  and  lowly. 
He  came  into  this  world  drawn  down  only  by  his  own  pity 
and  love,  beholding  the  desolations  and  ruins  that  were 
wrought  in  it  every  where.  Sin  universally  reigning,  and 
death  by  sin,  and  spreading  its  dark  shadow,  and  a  dread- 
ful cloud  over  all  the  earth.  In  which  darkness  the  prmce 
thereof  was  ruling  and  leading  men  captive  at  his  will ; 
having  drawn  them  off  from  the  blessed  God  their  lile,  and 
sunk  them  into  a  deep  oblivion  of  their  own  original;  and 
disaffection  to  their  true  happiness  that  could  only  be  found 
there   This  great  Lord  and  Prince  of  life  and  peace  came 
down  on  purpose  to  be  the  Restorer  of  souls,  to  repair  the 
desolations  and  ruins  of  many  generations.  He  came  full 
of  grace  and  truth,  and  hath  scattered  blessmgs  over  the 
world  wheresoever  he  came;  hath  infinitely  obliged  all 
that  ever  knew  him ;  and  is  he  in  whom  all  the  nations  of 
the  earth  must  be  blessed.     And  who  would  not  with  joy 
swear  fealty  to  him,  and  take  pleasure  to  do  him  homage  1 
Who  would  not  recount  with  delight  the  unexpressible  fe- 
licity of  living  under  the  governing  power  of  such  a  one  ! 
And  if  the  tenor  and  scope  of  all  his  laws  and  cons  i- 
tutions  be  viewed  over,  what  will  they  be  found,  but  obli- 
gations upon  men  to  be  happy  1  How  easy  his  yoke,  how 
U-ht  his  burden;  what  is  the  frame  of  his  kmgdom,  or 
whereof  doth  it  consist,  but  righteousness,  peace,  and  joy 
in  the  Holy  Ghost  1  And  who  would  not  now  say      l  his 
Lord  reigneth,  let  the  earth  rejoice,  let  the  multitude  of  the 
isles  be  glad  thereof""  Why  should  it  not  be  triumphing- 
ly  said  among  the  heathen,  that  the  Lord  reigneth,  that 
the  world  also  shall  he  established,  that  it  cannot  be  mov- 
ed ■  let  the  heavens  rejoice,  and  the  earth  be  g  ad  ;  let  the 
.sea  roar,  and  the  fulness  thereof;  let  the   field.s  rejoice 
and  all  that  is  therein,  and  all  the  trees  of  the  wood  rejoice ! 
It's  plain,  that  be  the  matter  of  joy  here  what  i    will,  he 
there  never  so  much  cause  of  exultation  and  glorymg  in 
him  the  righteousness  andpeace«  which  his  kingdom  pro- 
mises, never  actually  lake  place,  nor  the  joy  that  is  con- 
nected  therewith,  till  the   Holy  Ghost  dispose  and  form 
men's  spirits  thereto.     For  all  this  is  but  mere  dream  and 
idle  talk  to  those  who  hear  onlv  of  these  thmgs,  and  feel 
not  that  vital  influence  insinuating  itself  that  may  give 
the  living  sense  and  savour  of  them.  And  we  may  rather 
expect  seas  and  fields,  beasts  and  trees    to  smg  his  tri- 
umphant song,  and  chant  his  praises,  than  those  men  whose 
hearts  are  not  attempered  to  his  government,  and  who  are 
vet  under  the  dominion  of  another  Lord,  not  being  yet  by 
■the  law  of  the  spirit  of  life  in  Christ  Jesus,  made  fF*=e  from 
the  law  of  sin  and  death.    But  where  this  is  eflectually 
done  how  large  matter  of  most  rational  pleasure  do  they 
find  here;  while  there  is  nothing  in  that  whole  system  of 
laws  by  which  he  governs,  that  is  either  vam,  unequal,  or 
unpleasant,  or  upon  any  account  grievous!  only  there  is 
no!  the  estimate  of  distempered  spirits,  or  of  any  other 
than  them  in  whose  hearts  his  law  is  written,  f^  who  be- 
cause they  love  him,  keep  his  commandment.s.r  Un  "  Jo^e 
his  commands  are  most  connatural ;  for  this  is  the  love  of 
God    that  we  keep  his  commandments ;    they  are  not 
-rievous '  i  c  by  the  meiosis  which  some  do  reasonably 
enough  apprehend  in  those  words,  they  are  joyous,  de- 
liohiful  jileasant,  but  to  them  only  who   being  born  of 
God.  have  overcome  the  world.     This  holy  influence  and 
communication  of  God  is  therefore  grateful  and  contri- 
butes not  a  Utile  to  delight  in  this  respect,  that  thereby 
men's  spirits  are  rectified  and  set  right  towards  God,  vu.. 
both  towards  the  Creator  and  Redeemer 

2  As  hereby  they  are  rectified  towards  men,  hav  mgthe 
universal  law  of  love  wrought  deep  into  their  hearts ;  be- 
ing filled  with  all  goodness,  righteousness,  me<;>™^!^f;'""- 
cifulness;  ,npt  to  do  no  wrong,  to  bear  any  to  P'ty  a^ 
help  the  distressed,  to  love  enemies,  and  as  there  'soppor- 
lunitv,  to  do  good  io  all,  especially  to  |hem  that  are  oAhe 
household  of  faith.  Wc  must  understand  in  this  as  well 
as  in  the  other  parts  of  that  stamp  which  the  'P'"'  of  God 
puts  on  the  sou  s  of  men,  that  the  impressum  corresponds 
C\  n™  wcrs  ,0  the  seal,  (as  hath  been  said  'he  ,>n-.^';d 
com,nun„-ati..n  to  the  outward  revelation  f  Godsjill^ 
and  so  we  find  the  matter  is:  for  as  dmne  precepts  re- 
quire this  should  he  the  temper  of  men's  .spirits,  so  the  very 

y  JoliTl  XV. 


Part  I. 


OP  DELIGHTING  IN  GOD. 


363 


things  that  compose  and  make  up  that  blessed  temper,  are 
said  to  be  the  fruits  of  his  own  Spirit ;  The  fruit  of  the 
Spirit  is  peace,  long-suiiering,  gentleness,  goodness,  meek- 
ness, '  &c.  And  again.  The  fruit  of  the  Spirit  is  in  all 
goodness,  and  righteousness,  and  truth,  b  Now  hath  not 
that  soul  a  spring  of  pleasure  within  itself,  that  is  in  these 
respects  as  God  would  have  it  be  1  That  is  conscious  to 
itself  of  nothing  but  righteousness,  goodness,  benignity, 
candour  towards  any  man,  and  is  in  all  things  acted  by  a 
spirit  of  love,  that  suffereth  long,  and  is  kind,  that  envieth 
not,  that  vaunteth  not  itself,  is  not  puffed  up,  doth  not  be- 
have itself  unseemly,  seeketh  not  its  own,  is  not  easily 
provoked,  thinkeih  no  evil,  rejoiceth  not  in  iniquity,  but 
rejoiceth  in  the  truth,  that  beareth  all  things,  believeth  all 
things,  hopeth  all  things,  endureth  all  things,  and  never 
faileth. '  That  so  equally  poises  and  acts  a  man's  spirit, 
that  he  carries  seemly  and  suitable  towards  all  men,  takes 
pleasure  in  the  best;  in  the  saints  and  excellent  ones  of  ihe 
earth  hath  all  his  delight;  and  is  no  worse  aflected,  than 
to  wish  them  better,  even  towards  the  very  worst ;  neither 
envies  the  greatest,  nor  despises  the  meanest ;  neither  is 
revengeful  towards  them  that  injure  him,  nor  unthankful 
to  them  that  oblige  him  ;  that  is  apt  to  learn  of  good  men, 
and  to  teach  the  bad,  by  observing  and  giving  the  most 
imitable  example  ;  that  is  not  undutiful  to  superiors,  nor 
morose  and  unconversable  towards  equals  ;  that  lives  not 
to  himself;  is  a  common  good  to  all  within  the  sphere 
through  which  his  activity  can  extend  itself;  that  doth 
good  with  inclination,  from  the  steady  propension  of  his 
own  will,  and  an  implanted  principle  of  goodness.  It  is 
evident,  God  hath  formed  such  a  man's  spirit  unto  delight 
of  the  purest  kind,  and  the  best  sort  of  pleasure ;  unto 
which  they  who  are  strangers,  banish  it  from  their  own 
breasts,  by  the  resistance  and  grief  they  give  his  blessed 
Spirit,  thereby  making  it  a  stranger  there ;  and  by  har- 
bouring in  their  own  bosoms  their  own  tormentors,  the 
pride,  the  wrath,  the  envy,  the  malice,  the  revengefulness, 
the  bitterness  of  spirit,  which  as  they  render  them  uneasy 
and  intolerable  to  all  that  are  about  them,  so  most  of  all  to 
themselves;  and  which  while  they  prey  wherever  they 
range  abroad,  yet  still  bite  most  keenly  and  tormentingly 
that  heart  itself  wherein  they  are  bred ;  as  poisonous  vipers 
gnawing  the  bowels  which  enclose  them. 

3.  Towards  themselves  :  which  also  may  be  considered 
distinctly ;  for  though  all  the  good  qualifications  we  can 
mention  or  think  of,  do  redound  to  a  man's  self,  and  turn 
to  his  own  advantage,  repose,  and  delight,  (which  it  is  the 
design  of  all  this  discourse  to  show,)  yet  there  are  some 
that  more  directly  terminate  on  a  man's  .self,  wherein  the 
rectitude  we  now  speak  of  doth  in  great  part  consist. 
When  we  are  obliged  to  love  others  as  ourselves,  it  sup- 
poses not  only  an  allowable,  but  a  laudable  self-love.  Men 
shall  praise  thee  when  thou  dost  well  to  thyself.  Before 
this  right  spirit  be  renewed  in  a  man,  he  doth  not  only 
wound  himself,  by  blows  that  are  reflected  on  him,  and 
hurt  at  the  rebound,  but  by  many  a  direct  stroke ;  or  lets  the 
wounds  fester  and  corrupt,  to  the  cure  whereof  he  should 
with  all  diligence  directly  apply  himself  How  unpro- 
pitious  and  cruel  to  themselves  are  all  unholy  persons  1 
what  wastes  and  desolations  do  they  commit  and  make  in 
their  own  souls,  by  breaking  the  order  God  and  nature  did 
at  first  set  and  establish  there !  dethroning  their  own  reason 
and  judgment,  which  ought  to  bear  sway  and  govern  within 
them.  This  banishes  delight,  and  drives  it  far  away  from 
them.  They  see  what  is  fittest  for  them  to  do  and  seek, 
and  run  a  quite  counter-course.  What  storms  do  they 
hereby  raise  in  their  own  bosoms!  What  a  torture  is  it, 
when  a  man's  own  light  and  knowledge  bear  a  standing 
testimony  against  him,  and  hold  him\mder  a  conlinuaT 
doom !  How  ill-disposed  are  men  towards  themselves, 
when  they  wholly  neglect  themselves  in  one  kind,  when 
they  too  much  mind  and  seek  themselves  in  another ;  when 
they  too  little  tmderstand  themselves,  so  as  not  to  put  a 
true  value  on  themselves,  but  do  either  disesteem  them- 
selves, as  to  their  more  noble  part,  in  respect  of  that  com- 
mon excellency  which  belongs  to  them  with  all  other  men ; 
or  do  over-magnify  themselves,  and  are  conceited  and  too 
well  opinioned  of  themselves,  in  respect  of  any  peculiar 
excellency  wherein  they  imagine  they  outstrip  others !  How 
a  Gal.  V.  a,  S3.  b  Eph.  v.  5.  c  1  Cor.  xiii. 


ill  do  they  treat  themselves  in  their  self-indulgence,  their 
gratifying  their  own  sensual  inclination,  with  the  greatest 
danger  and  damage  to  their  souls ;  when  they  care  not  at 
what  expense  thev  make  provision  for  the  flesh,  to  fulfil 
the  lusts'thereof !  What  unkind  usage  do  they  find  at  their 
own  hands,  when  they  cherish  and  countenance  desires 
which  they  cannot  gratify,  and  raise  to  themselves  expecta- 
tions of  things  not  within  their  own  power,  which  being 
disappointed  turn  into  so  many  furies,  and  in  that  shape 
take  a  sharp  revenge  upon  their  own  hearts  !  when  they 
exercise  no  authority  and  dominion  over  themselves,  pre- 
serve not  the  liberty  due  to  what  should  both  be  itself  free, 
and  should  commaiid  the  rest  in  them  ;  enslaves  themsel  ves 
to  vile  and  ignominious  lusts  and  passions,  put  out  their 
own  eyes,  and  grind  blindfold  to  the  basest  and  most  ty- 
rannical lords,  their  own  sordid  humours,  and  base,  mean 
appetites  !  when  though  they  serve  more  rigorous  task- 
masters than  the  Israelites  in  Egypt  did,  and  are  more 
sorely  beaten  by  them  when  their  tale  is  not  fulfilled  for 
want  of  materials,  yet  groan  not  because  of  their  hard 
bondage,  nor  afiect  liberty !  This  gracious  communication 
from  God,  sets  all  things  in  a  good  degree  right  within: 
so  that  where  there  was  nothing  before,  but  horrid  and 
hellish  darkness,  disorder,  and  confusion,  there  now  shines 
a  mild,  pleasant,  cheerful  light,  that  infers  regularity,  pu- 
rity, and  peace. 

How  great  is  the  pleasure  that  arises  from  self-denial, 
(wherein  we  do,  duly  and  as  we  ought,  deny  ourselves,) 
not  onlv  as  it  is  an  "act  of  duty  towards  God,  (of  which 
before,)  but  as  it  is  an  act  of  justice  and  mercy  towards  our 
own  souls !  That  is,  wherein  we  make  a  just  and  true 
estimate  of  ourselves,  do  esteem  basely  of  ourselves ;  where- 
in we  are  really  become  base  and  vile;  and  wherein  there 
is  any  thingof  real  value  and  excellency  in  our  own  beings, 
we  value  it  only  upon  that  account,  and  in  that  subordina- 
tion wherein  it'is  truly  valuable !  How  pleasant,  when  we 
have  learned  to  forsake  and  abandon  ourselves,  when  we 
are  not  apt  to  magnify  and  applaud,  to  trust  or  love,  to 
seek  and  serve  ourselves  unduly,  and  are  only  inclined  to 
own,  to  cleave  and  stick  to  ourselves,  wherein  and  so  far 
as  we  ought !  when  that  idol  self  is  so  no  longer  maintained 
within  us,  at  the  dear  expense  of  our  peace,  comfort,  safety, 
and  eternal  hope  ;  an  idol  that  engrossed  the  whole  sub- 
stance of  our  souls,  that  exhausted  and  devoured  the 
strength  and  vigour  of  our  spirits,  whicli  it  doth  not  main- 
tain, and  cannot  repair;  which  consumes 'our  time,  which 
keeps  all  our  powers  and  faculties  in  a  continual  exercise 
and  hiirrv,to  make  a  costl)-,  a  vain,  an  unlawful  provision 
for  it !  How  great  is  the  ease  and  pleasure  which  we  feel, 
in  being  delivered  from  that  soul-wasting  monster,  that 
wiis  fed  and  sustained  at  a  dearer  rate,  and  with  more 
costly  sacrifices  and  repasts,  than  can  be  paralleled  by 
either  sacred  or  other  history ;  that  hath  made  more  deso- 
lation in  the  souls  of  men,  than  ever  was  made  in  their 
towns  and  cities,  where  idols  were  served  by  only  human 
sacrifices,  or  monstrous  creatures  satiated  with  only  such 
refections ;  or  where  the  lives  and  safety  of  the  most  were 
to  be  bought  out  by  the  consiant  successive  tribute  of  the 
blood  of  not  a  few  !  that  hath  devoured  more,  and  preyed 
more  cruelly  upon  human  lives,  than  Moloch,  or  the  Mino- 
taur I  When  this  monstrous  idol  is  destroyed  and  trodden 
down,  what  a  jubilee  doth  it  make,  what  songs  of  triumph 
and  praise  doth  it  furnish  andsupply  to  thepoor  soul,  now 
delivered  and  redeemed  from  death  and  bondage  !  How 
much  more  easy  and  reasonable  a  service  is  it  (when  once 
the  grace  of  God  and  their  own  experience  give  men  to 
understand  it)  tostudy  to  please  him  than  themselves !  when 
thev  feel  themselves  dead  to  their  former  lord  and  service, 
and  only  alive  to  God,  through  Jesus  Christ  !  when  sin  no 
longer  reigns  in  their  mortal  bodies,  that  they  should  obey  it 
in  the  lusts  thereof  !<i  when  theyno  more  yield  their  mem- 
bers as  instruments  of  unrighteousness  unto  sin,  but  have 
yielded  themselves  unto  God,  as  those  that  are  alive  from 
the  dead,  '  &c.  when  being  made  free  from  sin,  they  are 
become  servants  unto  righteousness !  <  tlie  law  of  the  Spirit 
of  life  in  Christ  Jesus  having  made  me  free  from  the  law 
of  sin  I  =  What  an  ease  is  it  to  the  spirit  of  a  man,  when 
he  hath  not  himself  to  seek  and  serve  and  care  for  in  any 
unlawful  disallowed  sense ;  when  he  finds  not  himself 

d  Rom.  vi.  11,  13.    J.    e  Ver.  13.  f  Ver.  18.  c  Kom.  viii.  S. 


304 


OF  DELIGHTING  IN  GOD. 


Part  1. 


necessitated  or  urged  by  his  own  imp»^rious  fleshly  incli- 
nations so  to  do;  when  he  perceives  himself  by  a  prevail- 
ing better  principle  counterpoised,  and  the  weight  and  bias 
of  his  own  spirit  incline  him  quite  another  way  ;  when 
he  finds  he  hath  nothing  left  him  to  do,  but  to  serve  God, 
to  know  his  will  and  do  it,  and  is  disburdened  of  all  un- 
necessary care  for  himself;  that  which  in  necessary  being 
part  of  his  duty,  and  is  therefore  done  on  purpose  only 
for  Gud ;  and  that  which  is  unnecessary  and  forbidden 
(which  part  only  was  burdensome)  bemg  supplied  by 
(what  hath  the  greatest  ease  and  pleasure  in  it  imagina- 
ble) trust  and  self-resignation  to  his  pleasure  and  will 
whose  we  wholly  are  !  What  life  is  pleasant,  if  this  be 
not !  Surely,  wherein  it  is  attained  to,  it  is  most  pleasant ; 
and  hither  this  gracious  heart-rectifying  communication 
is  gradually  tending. 

How  great  is  the  pleasure  that  arises  from  self-govern- 
ment !  when  that  governs  in  us  which  should  govern,  and 
that  is  subject  and  obeys  which  should  obey ;  when  a 
man's  mind  is  competenily  furnished  with  directive  prac- 
tical principles,  and  his  heart  is  so  framed  that  it  is  capa- 
ble of  being  prescribed  to,  is  patient  of  restraints  and  di- 
rection, easily  obeys  the  rein  and  follows  the  ducture  of 
an  enlightened  well-instructed  mind ;  when  the  order  is 
maintained  between  the  superior  faculties  and  the  inferior, 
and  there  are  no  contentious  murmurs  of  ungovernable 
appetitions  and  passions  against  the  law  of  the  mind. 
'Tis  true,  that  where  this  holy  rectitude  doth  but  in  a  de- 
gree take  place  there  will  be  many  conflicts,  but  those 
conflicts  are  in  order  to  victory;  and  how  joyful  and  glo- 
rious is  the  triumph  upon  that  victory  !  when  the  .soul 
enters  upon  its  imutKiov,  its  thank.sgiving  song,  "I  thank 
God  through  Jesus  Christ  our  Lord  !"  how  happy  a  state 
is  that  (wherein  at  some  times  it  is  here  attained)  when 
there  are  now  no  tumults  within  !  The  wicked  (which  is 
the  very  import  of  their  name)  are  as  a  troubled  sea,  that 
cannot  rest,  whose  waters  cast  up  mire  and  dirt.  Here 
is  no  governing  principle  in  any  power ;  no  sceptre,  no 
trident  to  check  and  allay  the  rage  of  those  waters.  But 
when  his  power  goes  forth  in  the  soul,  whose  very  word 
winds  and  seas  obey,  how  peaceful  and  pleasant  a  calm 
doth  ensue  !  Now  is  a  man  restored  to  himself,  and  is 
again  in  his  right  mind.  He  is  truly  flow  said  to  enjoy 
himself,  and  upon  the  best  terms ;  that  is,  he  enjoys  him- 
self in  and  under  God.  He  is  (a  due  subordination)  mas- 
ter of  himself  He  possesses  his  own  soul ;  that  one  piece 
of  hcly  rectitude,  patience,  enables  him  to  do  .so.  In  your 
patience  possess  ye  your  souls,  h  Patience  is  a  part  of 
fortitude,  an  ability  to  sufier.  He  that  is  in  this  respect 
impotent  of  himself,  not  able  to  .suffer,  is  a  perfect  slave ; 
not  a  slave  only  to  the  vicious  wills  and  humours  of  other 
men,  in  whose  power  he  apprehends  it  is  to  befriend  or 
hurt  him ;  but  first  and  chiefly  to  his  own  :  he  is  not 
master  of  his  own  judgment,  reason,  and  conscience ;  hut 
he  prostitutes  all,  in  the  first  place,  to  his  own  inordinate 
selt-love,  his  avarice,  his  fear,  and  con.sequently  to  the 
pleasure  of  other  men,  (which  upon  no  other  terms  and 
inducements  is  base  and  vile  towards  any  man,  were  the 
matter  in  itself  never  so  right,  and  the  obedience  as  due 
to  them  as  can  be  supposed,)  whereas  if  he  could  sufler, 
he  retained  his  mastery  over  himself,  and  were,  under 
God,  within  his  own  power.  Upon  this,  with  other 
grounds,  is  joyfulness  i  a  companion  of  patience ;  how 
much  more  is  it  so  (if  lo  this  one  part)  to  the  whole  frame 
of  that  holy  rectitude  whereby  a  man's  spirit  is  composed 
to  a  due  order  williiii  himself;  when  there  is  a  universal 
sobriety,  (or  soundness  (jf  mind,  as  the  word  that  u.ses  to 
express  sobriety  signifies,)  a  continency  and  dominion  of 
oneself;  and  iJie  soul  is  no  longer  hurried  lo  and  fro, 
and  even  outed  of  itself,  by  undue  desires,  fears,  angers, 
sorrows,  &c.  nor  vexed  by  the  absence  of,  and  its  perverse 
inaptitude  and  indisposition  to,  those  which  it  well  knows 
are  due  ;  when  it  lm\<  ilself  at  liberty  from  the  exactions 
of  an  unsubdued  flesh,  and  for  the  kindly  and  genuine 
operations  and  exercise  of  the  divine  life.  When  it  is  in 
good  measure  freed  IVoni  the  raekiiigs  and  tortures  that 
naturally  accompany  the  hnhiiual  eonliariety  of  an  ungo- 
vernable heart  to  a  convinced  judgment  and  conscience  ; 
and  is  no  longer  held  in  pain,  by  such  continual  self-up- 
h  Luke  ixi.  19.  i  Col  i.  li.  k  Ps.  xxiii.  3. 


braidings;  Thou  art,  and  affeclest  to  be,  what  thou  know- 
est  thou  shouldest  not;  and  neither  art,  nor  dost,  nor 
canst  desire  or  endure  lo  be,  or  do,  what  thou  very  well 
knowcst  thou  shouldest.  In  that  case  the  soul  is  through- 
out di.sjointed,  and  continually  grating  upon  itself  And 
the  ea.se  and  pleasure  which  it  finds  by  this  happy  change 
much  resembles  that  which  a  man's  body,  bemg  in  such  a 
case,  feels,  when  every  dislocated  bone  is  brought  back 
and  well  settled  in  its  proper  place  and  order  again.  How 
resentingly  doth  the  Psalmist  acknowledge  Divine  good- 
ness in  this !  He  restoreth  my  soul ;  and  leadeth  me  in 
paths  of  righteousness,  for  his  name's  sake  ;k  q.  d.  "Now  I 
can  walk  and  act  as  a  sound  man,  and  the  paths  of  righte- 
ousness are  become  plea-sant  and  delectable  to  me,  which 
before  I  declined,  or  wherein  my  halt  and  maimed  soul 
was  unable  to  move  a  step."  Now  is  heard  the  voice  of 
joy  and  gladness,  when  the  bones  which  were  disordered 
and  broken  rejoice.' 

How  great  is  the  joy  and  pleasure  of  self-activity !  when 
the  soul  is  not  moved  by  foreign,  improper  motives,  but 
finds  itself  to  move  freely  from  an  implanted  principle  ol 
life,  that  acts  it  forward  in  right  and  plain  paths ;  when  it 
doth,  with  its  own  full  consent,  what  it  is  convinced  it 
ought  without  being  forcibly  dragged  or  violently  imposed 
upon ;  and  is  (not  a  weak,  ineflectual,  or  only  self-judging, 
but)  a  powerful  governing  vital  law  to  itself. 

How  great  pleasure  arises  from  a  constant,  diligent 
self-inspection  !  when  a  man's  spirit  dwells  within  itself, 
resides  at  home,  seeks  not  itself  abroad;  remains  within 
its  own  bounds,  is  intent  upon  itself;  watches  over  its 
own  motions  as  its  proper  charge;  is  formed  to  a  compli- 
ance with  that  precept.  Keep  thy  heart  with  all  diligence." 
And  upon  that  consideration,  as  seriously  weighing  that 
ihence  are  the  issues  of  life,  all  vital  acts  and  operations 
whatsoever  will  savour  of  the  root  and  principle  from 
whence  they  proceed,  and  as  the  heart  is  :  good  and  pure 
if  that  be  so;  if  otherwi.se  corrupt  and  nought.  To  have 
a  .spirit  habituated  to  the  business  of  its  own  province  and 
territory ;  its  eyes,  not  with  the  fool's  in  the  ends  of  the 
earth,  but  turned  inward  upon  itself  Hence  his  own 
vineyard  is  best  kept ;  when  the  sluggard's  (that  neglects 
himself)  is  wholly  overrun  with  thorns  and  briers,  that 
cover  the  face  thereof  How  forlorn  and  comfortless  a 
spectacle  hath  such  a  man  of  his  own  soul !  The  horror 
whereof  is  only  avoided  by  (the  more  hopeless  course  of) 
turning  oft'  his  eye ;  as  conscious  how  ill  entertainment  is 
there  to  be  met  with.  Therefore  are  such  strangers  at 
home ;  and  are  afraid  to  converse  with  themselves ;  are 
better  acquainted  with  the  aflfairs  of  France  and  Spain,  or 
at  least  of  this  and  that  and  the  other  neighbour,  than 
those  of  their  own  souls.  And  the  more  things  at  home 
are  neglected  the  worse  they  grow.  Poverty  and  desola- 
tion come  upon  them  as  an  armed  man;  that  (in  this  case) 
waste  and  make  havoc  without  resistance.  And  herein 
lies  much  of  the  hearl-reclifjnng  work  and  power  of  grace, 
in  disposing  and  setting  the  heart  so  far  right  towards  it- 
self, as  that  It  may  first  have  the  patience  to  look  inward, 
and  then  the  pleasure  which  will  afterwards  arise,  most 
naturally,  thence.  The  great  aversion  hereto  of  misgiving 
hearts  is  not  otherwise  overcome.  But  when  it  is,  how 
do  all  things  flourish  under  such  a  one's  careful,  .self-re- 
flecting eye !  That  soul  is  as  a  watered  garden.  Thither 
it  can  invite  his  presence  who  is  altogether  made  up  of 
delights,  lo  come  and  eat  his  pleasant  fruits.  And  now, 
reliremeni  and  .solitude  become  delectable;  and  a  man 
delightfully  a.ssociates  with  himself;  singles  out  himself  to 
be  his  own  companion,  as  finding  another  always  stepping 
in  ;  so  that  he  is  never  less  alone  than  when  alone.  How 
unspeakable  a  happiness  is  this,  when  the  great  Mediator 
that  undertook  to  reconcile  God  lo  the  soul,  shall  thus 
have  al.>;o  reconciled  il  lo  itself!  When  il  shall  lie  con- 
sidered, how  dreadful  the  case  is,  when  a  man's  wicked- 
ness halh  transformed  him  into  a  Magor-Mi.ssabib,  com- 
passed him  wilh  afl'righlmenls,  made  him  a  terror  lo  him- 
.self ;  il  may  then  be  understood  how  graleful  a  change 
it  is  when  he  is  reformed  into  a  .son  of  peace,  and  made  a 
delight  lo  himself;  when  he  can  recreate  himself,  and  re- 
fresh his  tired  eye,  overcharged  wilh  beholding  the  sad 
things  that  every  where  come  in  view  from  a  world  lost 

1  Psnl.  U,  ni  Prov.  iv.  a. 


Part  1. 


OF  DELIGHTING  IN  GOD. 


365 


in  wickedness,  by  looking  into  God's  own  plantation  with- 
in himself;  and  considering  it  under  that  notion  onl)',  he 
doth  not  look  upon  himself  with  an  eye  of  pride  ;  as  he 
doth  not  upon  others  with  that  of  disdain.  He  beholds 
with  a  sort  of  self-complacency  what  God  hath  wrought 
and  done  there,  not  with  self-arrogance ;  as  knowing  there 
is  a  self,  too,  upon  which  he  hath  still  reason  to  look  with 
abhorrence  and  self-loathing.  And  though  there  be  now 
incorporated  with  him  a  better  self,  yet  that  was  not  of 
himself  He  well  understands  who  made  him  differ,  not 
only  from  others  but  from  himself;  and  put  him  into  that 
capacity  of  saying  that  I  am  not  I,  I  am  not  who  or  what 
I  was  before.  And  the  more  he  is  used  to  such  .self-re- 
flection, the  more  pleasant  it  becomes  to  him ;  that  is,  if 
he  confine  not  his  eye  too  much,  to  the  dark  side  of  his 
own  soul :  and  to  look  to  the  more  lightsome  side  with 
that  remembrance,  (as  before,)  that  whatsoever  he  is,  that 
is  good  and  grateful  to  behold,  he  is  by  grace.  He  thus 
grows  familiar  with  himself,  and  the  sight  mends  as  it  is 
often  beheld ;  and  while  it  is  not  observed  always  to  do 
so.  Yea,  though  things  look  many  times  sadly  and  some- 
times dubiously ;  that,  however,  doth  but  occasion  the 
accomplishment  of  a  more  diligent  search,  which  engages 
to  more  earnest  labour  and  stragglings  with  God  and  with 
himself;  which  labour  is  recompensed  with  a  following 
fruit  and  pleasure ;  yea,  and  God  is  invocated  not  only 
for  redress,  but  for  further  search.  When  such  fear  lest 
they  have  been  too  indulgent  and  partial  towards  them- 
selves, and  lest  they  have  not  made  so  strict  a  scrutiny  as 
the  case  may  possibly  require  ;  then  the  request  is, "  Search 
and  try  me,  O  Lord,  see  if  there  be  any  way  of  wickedness 
in  me."  And  here  the  sincerity  which  appears  in  that  self- 
suspicion,  and  jealousy  over  their  own  souls,  is  not  with- 
out its  grateful  relishes :  and  a  secret  delight  insinuates 
and  mingles  with  the  appeal  which  such  a  soul  makes  to 
him,  whose  eye  is  a  flame  of  fire,  searches  hearts  and  tries 
reins.  And  it  is  some  pleasure,  however,  to  find  that  dis- 
position in  their  own  souls,  that  they  are  thoroughly  will- 
ing to  know  themselves,  and  desire  not  to  shun  and  decline 
the  search  of  that  fiery  flaming  eye.  Thus  then  upon  all 
accounts  this  divine  commimication  is  delectable,  as  it 
tends  to  rectify  men's  dispositions  towards  themselves,  and 
to  set  them  right  in  their  inclinations  and  posture  in  re- 
ference to  their  own  souls.    We  may  add, 

4.  It  contributes  much  to  the  matter  of  delight,  as  it 
sets  men's  spirits  right  in  their  dispositions  towards  this 
and  the  other  world,  the  present  and  future  state  of 
things.  How  great  a  work  is  necessary  to  be  done  in 
this  respect,  wherein  things  are  so  monstrously  out  of 
course;  and  men  become  thereby  not  strangers  only  to 
true  delight  and  pleasure,  but  even  incapable  of  any  such 
relishes  till  the  matter  be  redressed  !  How  vitiated  and 
unexercised  are  men's  senses  as  to  these  things,  and  un- 
able to  discern  between  good  and  evil !  Their  grosser 
sense  is  utterly  incompetent,  and  a  spiritual  more  refined 
sense  is  wanting;  therefore  do  they  judge,  and  choose,  and 
love,  and  pursue  only  as  that  most  incompetent  and  inju- 
dicious principle  doth  direct,  that  is  appealed  to  in  all 
cases  ;  all  their  measures  are  taken  from  thence,  and  that 
only  is  called  good,  which  to  their  sensual  imagination, 
tinctured  by  the  earthliness  and  carnality  of  their  hearts, 
appears  so ;  that  evil,  of  which  the  same  principle  doth 
so  pronounce;  according  hereto  is  the  whole  bent  and  in- 
clination of  their  souls.  And  they  are  only  iilfluenced 
and  governed  by  the  powers  of  this  sensible  world  ;  this 
present  evil  world,  the  fashion  whereof  (yea,  it  and  the 
lusts  thereof  together)  are  passing  away.  And  the  things 
of  the  world  to  come  have  no  power  with  them  ;  no  mo- 
tives from  thence  signify  any  thing.  They  are  only  steered 
in  their  whole  course  by  the  apprehension  they' have  of 
advantages  or  disadvantages  in  reference  to  their  present 
secular  concernments.  They  love  this  world,  and  the 
things  of  this  world ;  mind  earthly  things,  and  are  not 
startled  when  they  are  so  plainly  told,  that  men  of  this 
character  have  not  the  love  of  the  Father  in  them,  and  are 
enemies  to  the  cross  of  Christ,  and  that  their  end  will  be 
destruction.  'Tis  a  death  to  them  to  think  of  dying;  not 
from  the  fear  of  what  may  ensue,  (they  have  atheism 

n  P«a!.  xci.  o  Psal.  ixvii.  p  i  John  iv.  4. 

Qll'or.  11.  H.  r  Gal.  VI..  s  PhiL  iii. 


enough  to  stifle  such  fear,)  but  from  the  love  of  their 
earthly  stations,  and  that  vile  earthly  body  in  which  they 
dwell. 

But  how  delightful  a  thing  is  the  change  which  this  rec- 
tifying communication  makes !  How  pleasant  to  live  in 
this  world  as  a  pilgrim  and  stranger,  seeking  still  the  bet- 
ter, the  heavenly  country !  To  behold  the  various  entice- 
ments which  are  here  offered  to  view  at  some  times  with- 
out inclination  towards  them ;  the  frightful  aspect  and 
appearance  of  things  at  other  times  without  commotion ; 
is  not  this  delectable  1  To  dwell  apart  from  this  world  in 
riie  midst  of  it ;  in  the  secret  of  the  Almighty,"  under  his 
pavilion,  as  one  of  his  hidden  ones,  withdrawn  from  the 
communion  of  this  world  to  his  own  communion ; »  so 
severed  and  cut  off  from  this  world,  as  not  to  partake  in 
the  spirit  of  it,  or  be  acted  thereby ;  but  by  another,  a 
greater  and  more  mighty,  as  well  as  a  purer  and  more 
holy.  Spirit ;  Greater  is  he  that  is  in  you,  than  he  that  is  in 
the  world.P  And  again,  We  have  received  not  the  spirit 
of  the  world,  but  the  Spirit  which  is  of  God,  that  we 
might  know  the  things  which  are  freely  given  us  of 
God."!  Which  things  the  Divine  Spirit  disposes  the  soul 
to,  and  unites  it  with,  when  it  disinclines  and  disjoins  it 
from  this  world  and  the  things  thereof;  and  thereby  dis- 
covers this  soul  to  be  quite  of  another  community  from 
that  of  this  world,  ric.  of  a  heavenly  community,  unto 
which  those  better  and  more  excellent  things  do  lie  in 
common,  as  their  portion  and  inheritance.  What  matter 
of  joy  and  glorying  is  it,'  when  one  is  crucified  to  this 
world,  and  this  world  to  him  ;  when  the  world  appears  to 
him  a  crucified  thing,  i.  e.  an  accursed,  hateful,  detestable 
thing,  (which  is  one  notion  of  crucified,)  such  a  thing  as 
he  can  despise  and  hate ;  which  he  is  as  little  apt  to  be 
fond  of,  as  one  would  be  of  a  loathsome  carcass  hanging 
upon  an  ignominious  cross :  and  when  he  can  feel  him- 
self crucified  towards  it,  i.  e.  dead,  (another  notion  of  it,) 
disinclined  without  sense,  breath,  pulse,  motion,  or  appe- 
tite ;  not  so  dead  as  to  be  without  any  kind  of  life,  but  with- 
out that  base,  low,  sordid  kind  of  life  by  which  he  lived 
to  it,  and  in  its  converses  and  embraces.  So  much  of 
delectation  doth  this  infer,  as  even  to  endear  the  very  cross 
itself  (that  hateful  horrid  thing)  by  which  it  is  effected. 
But  that  carries  a  further  signification  with  it,  to  be 
fetched  more  expressly  from  other  scriptures ;  the  cruss  is 
itself  rendered  amiable,  and  a  thing  to  be  gloried  in,  to  be 
looked  on  with  delight  and  pleasure,  upon  the  account  of 
the  design  and  end  of  that  tragedy  which  was  acted  there- 
on; within  which  design  (being  executed  and  accom- 
plished) this  happy  effect  is  included.  We  elsewhere  find 
the  apostle  expressing  his  vehement  desire  to  k-now  Christ 
and  the  power  of  his  resurrection,'  and  (in  order  thereto) 
the  fellowship  of  his  sufferings,  being  made  conformable 
to  his  death.t  But  what  did  he  lastly  aim  at  in  this  I  the 
next  words  more  fully  speak  out  (what  he  first  mentioned) 
the  power  of  his  resurrection  to  be  the  thing  chiefly  in  his 
eve,  and  that  he  desired  (what  he  adds)  the  fellowship  of 
his  sufferings,  &c.  as  a  means  unto  that  end,  though  it 
seemed  a  sharp  and  painful  means ;  If  by  any  means  I 
might  attain  the  resurrection  of  the  dead;"  q.  d.  I  care  not 
what  I  undergo,  not  the  sufferings  even  of  a  painful  cruci- 
fixion itself;  or  that  my  worldly  earthly  self  do  suffer  con- 
formably to  the  sufferings  of  my  crucified  Loid ;  I  matter 
not  by  what  so  severe  method  the  thing  be  brought  about, 
if  by  any  means  it  might  be  brought  about,  that  I  may 
know  the  power  of  his  resurrection  so  feelingly,  as  to 
attain  also  the  resurrection  of  the  dead.  And  what  was 
that  1  No  doubt  to  attain  a  state  (which  he  confesses  he 
had  not  yet  perfectly  attained,  but  was  in  pursuit  of) 
suitable  to  his  relation  and  union  with  a  risen  Jesus : 
union  with  him  supposes  a  being  risen  with  him ;  If  ye 
then  be  risen  with  Christ."  It  is  taken  as  a  granted  thing, 
that  they  that  are  his  are  risen  with  him.  And  what  state 
and  temper  of  spirit  would  be  suitable  to  thai  supposition, 
the  next  words  show:  "Seek  those  things  that  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God.  Set  your 
affection  (or  mind)  on  the  things  above,  not  on  the  things 
on  the  earth."  Then  follows  the  method  in  which  they 
were  brought  to  the  capacity  of  doing  so ;  for  ye  are  dead. 


366 


OP  DELIGHTING  IN  GOD. 


Part  I. 


Their  professed  relation  to  Christ  did  suppose  them  risen, 
and  did  therefore  first  suppose  them  dead.  Now,  if  they 
would  do  suitably  to  what  their  profession  imported,  this 
was  it  they  had  to  do  ;  to  abstract  their  minds  and  hearts 
from  the  things  of  this  earth,  and  place  them  upon  the 
things  of  a  higher  region.  And  (as  'tis  afterwards  ex- 
pressed in  this  same  context  which  we  were  considering 
before)  to  have  our  conversation,  or  citizenship,  in  heaven, 
whence  we  look  for  the  Saviour.  i  That  is,  as  our  chief 
interests  and  privileges  are  above,  to  have  our  thoughts 
and  the  powers  of  our  souls  chiefly  exercised  upon  that 
blessed  and  glorious  state,  which  state  is  the  prize  (men- 
tioned above)  of  the  high  calling  of  God  in  Christ  Jesu.s.» 
It  being  the  scope  and  import  of  his  call  unto  us,  and  the 
very  design  of  his  sufferings  on  the  cross,  to  draw  up  a 
people  from  earth  to  heaven ;  whence  therefore,  they  that 
under  this  call  do  still  mind  earthly  things,  are  said  to  be 
enemies  to  the  cross  of  Christ ;«  the  great  incongruity 
whereof  the  apostle  even  resents  with  tears  as  he  there 
testifies.  And  it  was  in  this  that  he  was,  for  his  part,  so 
willing  to  comply  with  the  design  of  the  cross,  that  he 
made  no  difiSculty  to  endure  all  the  hardship  and  doloixr 
of  it,  that  he  might  attain  this  glorious  fruit  and  gain 
which  he  reckoned  should  accrue  to  him  from  it ;  even 
more  of  a  raised  heavenly  mind,  which  signifies  it  to  be 
strongly  bent  that  way  already ;  when  no  mortifications 
were  reckoned  too  severe  to  be  undergone  in  order  thereto. 
And  here,  therefore,  this  soul-rectifying  influence  must  be 
understood  to  have  been  proportionably  strong. 

Hence,  also,  it  was,  that  we  find  him  groaning,  as  one 
under  a  pressure  or  heavy  weight,  to  be  clothed  upon  with 
the  heavenly  house :  and  to  have  mortality  swallowed  up 
of  life  ;ii  because  God  had  wrought  him  to  this  self-same 
thing ;  so  bent  and  determined  his  spirit  Was  towards  the 
blessedness  of  the  future  state,  (which  seems  the  most  na- 
tural contexture  of  discourse  here,  though  some  others 
have  understood  it  otherwise,)  as  that,  though  he  could 
bear  patiently  the  delay,  he  could  not  but  desire  most  ear- 
nestly to  be  there.  And  we  see  how  the  temper  of  the 
primitive  Christians  was,  as  to  this,  and  the  other  world, 
in  those  days  when  the  Spirit  was  plentifully  poured  out. 
They  took  joyfully  the  spoilings  of  their  goods,  knowing  in 
themselves  they  had  in  heaven  a  far  better  and  an  endur- 
ing substance. ■=  Heaven  signified  much  with  them,  and 
this  world  very  little.  They  look  not  to  the  things  that 
were  seen  and  temporal,  but  to  the  things  unseen  and 
eternal  ;J  as  those  former  worthies  did,  whose  minds  and 
hearts,  being  set  right  by  that  faith  which  is  the  substance 
of  the  things  hoped  for,  and  the  evidence  of  things  not  seen.' 
They  lived  as  pilgrims  and  strangers  on  earth,  despised 
the  pleasures,  riches,  and  honours  of  it ;  endured  all  man- 
ner of  hardships  and  tortures  in  it,  not  accepting  deliver- 
ance, because  they  were  taken  up  in  the  pursuit  of  the 
better  country  ;  had  respect  to  the  recompense  of  reward ; 
and  expected  a  part  in  the  better  resurrection.  And  is  it 
not  a  delightful  thing  to  the  spirit  of  a  man,  when  he  is 
sensibly  disentangled,  and  at  liberty  from  the  cares,  desires, 
griefs,  and  fears  that  were  wont  to  enwrap  his  heart  ?  when 
he  finds  his  weight  and  clogs  fallen  ofi"  that  depressed 
him,  the  bonds  and  .snares  loosed  which  bound  him  down 
to  this  earth ;  and  feels  himself  ascending  and  moving 
upwards;  out  of  that  darkness,  stupidity,  and  death  that 
possessed  his  soul,  into  that  upper  region  of  light,  purity, 
and  peace,  unto  which  his  spirit  is  still  gradually  more 
and  more  connaturalized  day  by  day  'X  when  heaven  in 
respect  of  the  pure  holiness,  the  calm  .serenity,  the  rest 
and  blessedness  of  it,  is  now  grown  familiar  to  him,  and 
his  very  element  1 

We  see,  then,  that  in  all  these  mentioned  respects  this 
gracious  communicalion,  wherein  it  is  rectifying,  and 
tends  to  settle  the  soul  in  that  frame  which  it  ought  to  be 
in,  and  which  is  most  proper  and  natural  to  it ;  therein  it 
is  also  most  delightful,  and  carries  highest  matter  of  plea- 
sure in  it. 

It  is,  upon  the  whole,  (that  we  may  sum  up  the  account 
of  this  divine  commimication  in  the  following  characters 
of  it,) 

1.  Generative,  and  begeLs  the  soul  to  a  new,  a  divine 


life ;  makes  it  of  a  sluggish,  stupid,  dead  thing,  (as  it  was 
towards  all  heavenly  and  divine  matters,)  living  and 
sprightly,  full  of  active  life  and  vigour.  Life  we  say  is  sweet, 
it  is  in  itself  a  pleasant  thing.  This  mean,  bodily  life  itself 
is  so  ;  if  we  do  but  consider  it,  and  allow  ourselves  to  taste 
and  enjoy  the  pleasure  of  it.  As  for  instance,  that  this 
and  that  limb  and  member  is  not  a  dead  lump,  that  we 
feel  life  freshly  sprouting  and  springing  in  every  part,  is 
not  this  delightsome  1  How  much  more  the  life  of  the 
soul !  especially  this  so  excellent  and  sublime  kind  of  life ! 
And  it  is  the  radical  principle  of  all  other  consequent 
pleasure,  that  by  which  we  are  capable  thereof:  every 
thing  is  sapless  and  without  savour  to  the  dead.  How 
pleasant  operation  and  fruitions  doth  the  divine  life  ren- 
der a  person  capable  of ! 

'2.  It  is  nutritive.  Souls  are  nourished  by  the  same 
thing  by  which  they  are  begotten,  by  the  same  divine  in- 
fluence. As  a  generative  virtue  is  wont  to  be  attributed 
to  the  Sun,  so  it  cherishes  also  its  own  productions.  The 
beams  of  that  Sun  of  righteousness  f  make  them  that  fear 
God  grow  up  as  calves  in  the  stall,  fill  them  with  marrow 
and  fatness,  cause  them  to  flourish  as  the  cedars  of  Leba- 
non. And  is  not  that  delightsome  to  be  increased  daily 
with  the  increases  of  God'?  fed  with  heavenly  hidden 
manna,  angels'  food  ;  and  thereby  (though  we  need  not 
here  .speak  distinctly  of  these)  to  receive  at  once  both 
nourishment  and  growth  1 

3.  It  is  sanative,  and  virtually  contains  all  the  fruits  in 
it  which  are  for  the  healing  of  the  nations ;  when  the  soul 
grows  distempered,  it  restores  it,  and  is  both  sustaining 
and  remedying  to  it.  How  great  is  the  pleasure  of  health 
and  soundness !  of  ease  to  broken  bones !  of  relief  to  a 
sick  and  fainting  heart !  so  it  is  often  (for  in  the  present 
state  the  cure  is  not  perfect,  and  relapses  are  frequent)  with 
the  .sou!  in  which  the  life  of  God  hath  begun  to  settle  and 
diffu.se  itself,  till  his  influence  repair  and  renew  it;  and 
when  it  doth  so,  how  pleasant  is  it  to  find  a  heart  made 
sound  in  his  statutes  !  and  to  perceive  a  new  working  in 
it,  the  Spirit  of  love,  power,  and  a  sound  mind  \'  So  plea- 
sant that  it  occasions  a  triumph  (even  when  the  outward 
man  is  perishing)  if  it  be  found  the  inward  is  renewed 
day  by  day. 

4.  It  is  corroborative  and  strengthening ;  confirms  re- 
solutions, and  establishes  the  heart.  Hereby  they  who 
have  felt  this  quickening,  cherishing,  healing  virtue,  are 
also  strengthened  with  might  (viz.  by  the  Spirit)  in  the 
inner  man  ;  so  that  they  hold  on  their  way,  and  being  of 
clean  hands,  grow  stronger  and  stronger.h  They  go  from 
strength  to  strength;!  and  do  not  so  much  spend,  as  in- 
crease it  by  going  forward.  For  the  way  itself  of  the  Lord 
is  strength  to  the  upright. k  He  provides  that  fresh  recruits 
shall  still  spring  up  to  them  in  their  way.  For  all  their 
supplies  are  of  him,  and  are  acknowledged  to  be  so;  in- 
asmuch as  by  waiting  upon  the  Lord  they  renew  strength,! 
and  mount  up  with  wings  as  eagles,  run  without  weari- 
ness, and  walk  without  fainting.  And  this  increasing 
strength  cannot  be  without  a  proportionably  increasing 
delight.  How  pleasantly  doth  the  strong  man  rejoice  to 
run  his  race  !  and  enterprise  even  difficult  and  hazardous 
things  !  By  this  .strength  doth  the  regenerate  man  perform 
the  ordinary  duties  belonging  to  his  holy  profession;  by 
it  he  encounters  difficulties,  combats  and  conquers  ene- 
mies, bears  heavy  and  afflicting  pressures,  and  none  of 
these  without  some  intermingled  pleasure.  For  even  that 
exercise  of  this  strength  which  is  likely  to  be  least  accom- 
panied with  pleasure,  the  sufiering  of  sharp  and  smarting 
afflictions,  hath  many  times  much  of  this  grateful  mixture ; 
and  can  only  be  expected  to  have  it  in  this  way  of  gracious 
commnnic.aiion,  as  the  depending  sufltrers  shall  be 
strengllienc'd  with  all  might  according  to  the  glorious 
power  of  G<jd,  unto  all  patience  and  long  suffering  with 
joyl'ulncss.i" 

God  is  therefore  to  be  enjoyed  and  delighted  in  by  this 
delectable  communication  intervening,  by  which  he  now 
frames  the  soul  according  to  his  own  image,  and  gives  a 
heart  after  his  own  heart,  that  is,  such  as  is  suitable  to 
him,  and  as  he  would  have  it  be.  And  this  wav  only  is 
any  one  in  a  possibility  to  delight  in  God,  by  naving  a 


Part  I. 


OF  DELIGHTING  IN  GOD. 


367 


good  frame  of  spirit  communicated  to  him,  and  inwrought 
in  him :  I  mean  never  without  this,  and  in  a  great  measure 
by  it.  Then  is  he  in  a  happy  state,  when  God  hath  by  his 
own  Spirit  made  him  what  by  his  word  he  requires  him 
to  be.  Now  is  he  composed  to  delights  and  blessedness, 
being  by  the  same  workmanship  created  in  Christ  Jesus 
both  to  good  works  and  to  the  best  of  enjoyments.  How 
happy  is  that  soul  in  whom  the  true  matter  of  delight  is 
become  an  implanted  thing!  that  is  what  it  should  be,  and 
should  be  nothing  (such  is  the  constitution  of  gospel-rules 
and  precepts)  but  what  most  truly  makes  for  its  own  con- 
tent, delight,  and  rest !  whose  own  temper  is  now  in  some 
sort  become  to  it  b.ith  a  law  and  a  reward  !  Surely  this 
is  one  great  part  of  what  Em  enlightened  apprehensive  soul 
would  most  earnestly  desire  and  crave,  or  would  be  the 
genuine  breathings  of  a  sincerely  gracious  heart.  "  O  that 
I  were  more  like  God  !  more  perfectly  framed  according 
to  his  holy  will."  And  must  therefore  be,  in  great  part,  a 
thing  apt  to  a  fford  it  delight  and  rest ;  as  hath  been  already 
inculcated  before. 

But  yet  this  natural  consequence  is  little  understood. 
And  the  common  ignorance  or  inadvertency  of  this,  hath 
made  it  necessary  to  insist  the  more  largely  (though  but 
little  hath  been  said  in  respect  of  what  might)  on  this  part 
of  the  delectable  communication  wherein  God  offers  him- 
self to  his  people's  enjoyment.  For  from  the  not  knowing, 
or  not  considering  of  this  way  of  enjoying  him,  this  two- 
fold mistake  (the  one  of  very  dangerous,  the  other  of  un- 
comfortable importance  and  tendency)  hath  arisen. 

1.  That  some  having  thought  they  have  enjoyed  God 
when  they  have  not ;  having  only  had  their  imaginations 
somewhat  gratified,  by  certain,  either  false  or  ineffectual, 
notions  of  him.  In  which  they  have  rested,  and  placed 
the  sum  of  their  religion  and  happiness.  Never  aiming, 
in  the  meantime,  to  have  their  .spirits  reformed  according 
to  that  pure  and  holy  image  and  exemplar  which  he  hath 
represented  in  the  Gospel  of  his  Son ;  the  impression 
whereof,  is  Christ  formed  in  us. 

2.  That  others  have  thought  they  have  not  enjoyed  God 
when  they  have ;  supposing  there  was  no  enjoyment  of 
him,  but  what  consisted  in  the  rapturous  transporting  ap- 
prehension and  persuasion  of  his  particular  love  to  them ; 
and  slightly  overlooking  all  that  work  he  hath  wrought  in 
their  souls,  as  if  it  were  nothing  to  be  accounted  of,  not 
allowing  themselves  to  reflect  on  any  thing  in  themselves, 
but  what  was  still  amiss  ;  and  vainly  seeking  with  much 
anxiety  and  complaint  what  they  have,  while  they  will  not 
take  notice  that  they  have  it,  nor  apply  themselves  to  im- 
prove the  already  implanted  principles  that  are,  in  them- 
selves, apt  to  yield  fruits  of  so  pleasant  relish.  It  was 
upon  this  account  requisite  to  discover  and  labour  some- 
what to  magnify  the  intrinsical  delightfulness  of  religion 
itself;  and  to  put  the  more  of  note  and  remark  upon  a  well 
tempered  spirit,  even  in  point  of  delectableness  and  the 
matter  of  pleasure  it  hath  in  it,  by  how  much  it  is  with  too 
many,  on  one  account  or  another,  a  neglected  thing. 

There  is  only  somewhat  of  doubt  or  objection  that  may 
possibly  lie  in  the  minds  of  some,  against  the  scope  and 
drift  of  this  discourse ;  which  it  will  be  needful  we  en- 
deavour to  remove  before  we  proceed  to  what  is  further 
contained  in  this  gracious  commimication  :  As, 

I.  It  may  be  said,  "  Doth  not  all  this  tend  to  bring  us, 
instead  of  delighting  in  God,  to  delight  in  out-selves'?  to 
make  us  become  our  own  centre  and  rest  1  And  how  can 
the  relishable  sweetness  of  gracious  principles  and  dispo- 
sitions signify  God's  being  to  be  enjoved  or  delighted  in  1 
For  what,  are  these  things  God  V    To  this  I  only  say, 

1.  That  such  holy  dispositions,  as  they  are  not  God,  so 
nor  are  they,  in  strictness  of  speech,  ourselves.  And  how 
absurd  were  it,  to  call  every  thing  ourselves  that  is  in  us ! 
And  how  self-contradicting  then  were  the  very  objection  I 
for  that  would  make  delighting  in  God  and  in  ourselves 
directly  all  one  ;  and  so  the  fault  which  it  causelessly  pre- 
tends to  find,  it  would  really  commit.  'Tis  true,  that  im- 
properly holy  dispositions  are  said  to  make  up  another  self 
in  us,  a  new  man,  according  as  corrupt  and  sinful  prin- 
ciples and  dispositions  do  make  also  a  self,  the  old  man. 
But  then  it  is  also  to  be  remembered,  that  with  no  greater 
impropriety  they  are  capable  of  bearing  the  name  of  God ; 
n  John  iii.  6. 


as  the  image  of  any  thing  frequently  doth  the  name  of  the 
thing  which  it  represents,  or  the  work  of  its  author ;  and 
they  are  expressly  called,  Christ  formed  in  us;  and  is  not 
he  God  1  They  are  called  the  Spirit ;  for  when  we  are 
cautioned  not  to  quench  the  Spirit,  how  can  that  be  under- 
stood of  the  eternal  uncreated  Spirit  himself  7  And  the 
very  thing  produced  (not  merely  the  productive  influence) 
in  the  work  of  regeneration,  is  expressly  called  by  that 
name  ;  (as  it  is  no  such  strange  thing  for  the  effect  to  carry 
the  name  of  its  cause ;)  that  which  is  born  of  the  Spirit  is 
Spirit."  There  is  Spirit  begetting,  and  spirit  begotten. 
And  the  spirit  begotten,  as  it  must  be  distinguished  from 
its  cause,  the  Spirit  of  God ;  so  it  must  from  the  subject 
wherein  the  effect  is  wrought,  our  own  spirits ;  for  they 
sure  are  not  produced  by  the  regenerating  work.  Yea,  and 
when  God  is  said  to  dwell  in  them  that  dwell  in  love,  and 
that  are  humble  and  contrite ;  somewhat  else  is  thereby 
signified  to  be  indwelling  there,  than  the  mere  being  of 
God  ;  for  otherwise  the  privilege  of  such  were  no  greater 
than  of  all  other  men  and  things.  And  what  else  is  it,  but 
.somewhat  communicated  and  imparted  immediately  from 
God  to  such  ■?  (else  how  by  dwelling  in  love,  do  they 
dwell  in  God  1)  which  because  dwelling  imports  perma- 
nency, cannot  be  a  transient  influence  only,  but  some 
settled  abiding  effect,  a  consistent  frame  and  temper  of 
spirit,  maintained  by  his  continually  renewed  influence ; 
and  therefore  it  would  be  very  unreasonably  said,  that  the 
representing  this  as  delectable  is  a  calling  us  off  from  God 
to  delight  in  our.selves.  For  if  this  communication  be  not 
itself,  in  strict  propriety,  God,  it  were  as  great  impropriety 
to  say  it  were  ourselves.     Again, 

2.  It  hath  a  great  deal  more  affinity  with  God  than  with 
us.  Wo  are,  'tis  true,  the  subjects  of  it;  but  it  is  his  im- 
mediate production  and  very  likeness,  a  divine  nature,  no 
human  thing.  Therefore  if  here  our  delight  were  to  ter- 
minate, it  were  more  proper  to  call  it  delighting  in  God, 
than  in  ourselves.     But, 

3.  It  is  neither  said  nor  meant,  that  here  our  delight  is 
to  terminate ;  but  that  hereby  we  are  to  delight  in  God, 
and  so  that  our  delight  is  to  terminate  in  him. 

4.  When  we  are  said  to  enjoy  God,  I  inquire,  is  any 
thing  communicated  to  us,  or  nol  If  not,  we  have  no  en- 
joyment. If  any  thing  be,  what  is  it"?  God's  essence  1  that's 
impossible  and  horrid  to  think,  as  hath  been  said.  And 
we  need  not  repeat,  that  when  we  can  tell  what  it  is  to  en- 
joy a  friend,  without  partaking  his  essence,  whose  commu- 
nications are  so  incomparably  more  remote,  mediate,  re- 
sistible ;  it  is  less  difficult  to  conceive,  how  God  is  to  be 
enjoyed  by  his  communications. 

2."It  may  be  again  said;  "But  if  God  be  thus  to  be 
delighted  in,  how  can  delighting  in  him  be  upon  such 
terms  our  duty1  for  is  it  our  duty  that  he  communicate 
himself  in  this  way  to  us  V  Let  any  that  object  thus,  only 
study  the  meaning  of  those  precepts;  Keep  yourselves  in 
the  love  of  God.  Continue  in  his  goodness.  Be  ye  filled 
with  the  Spirit.  Walk  in  the  Spirit.  And  if  they  can 
think  them  to  signify  any  thing,  they  will  not  be  to  seek 
for  an  answer.  But  to  this  more  hereafter ;  when  from 
the  delightful  object,  we  come  to  treat  of  actual  delighting 
in  it. 

3.  But  some  may  say,  "  It  were  indeed  to  be  acknow- 
ledged, that  such  a  temper  of  .spirit  once  communicated, 
were  indeed  very  delightful ;  but  where  is  it  to  be  found  ? 
And  to  state  the  matter  of  delight  so  much  in  what  is  to  he 
sought  in  our.selves,  is  to  reduce  the  whole  business  of  de- 
lighting in  God,  to  an  impossibility,  or  to  nothing;  so 
little  appearing  of  this  temper,  and  so  much  of  the  con- 
trary', as  gives  much  cause  of  doubt,  whether  there  be  any 
thing  to  be  rejoiced  in  or  no.  And  what  then  1  are  we  to 
suspend  the  exercise  of  this  duty  till  we  have  gotten  the 
diflicult  case  resolved  "?  (which  may  be  all  our  time.)  Is 
there  a  real  thorough  work  of  God  upon  my  soul  or  no  t 
For  how  can  I  rejoice  in  that  whereof  I  have  yet  a  doubt, 
whether  it  be  what  it  seems  or  no  V     I  answer, 

1.  It  is  plain,  they  that  really  have  nothing  of  this  com- 
munication from  God,  cannot  take  delight  in  it  (otherwise 
than  as  hoped  for.)    But, 

2.  Would  we  therefore  have  such  to  please  themselves 
and  be  satisfied  without  it ;  and  delight  in  their  distance 


OF  DELIGHTING  IN  GOD. 


Part  I 


and  estrangement  from  God;  and  while  there  is  not  inter- 
course between  him  and  them  1  And  shall  this  be  called 
too  delighting  in  God  7  Surely  somewhat  else  than  de- 
light belongs  to  their  states. 

3.  But  lor  such  as  really  have  it,  that  which  hath  been 
designed  to  be  evinced,  is,  that  it  is  delectable  in  itself; 
and  therefore  they  cannot  be  without  any  taste  or  relish  of 
pleasure  therein  ;  while  yet  some  doubt  touching  the  sin- 
cerity and  truth  thereof  doth  yet  remain;  though  such 
doubt  (but  more  their  imperfect  reception  of  this  commu- 
nication, and  neglect  to  look  after  turther  degrees  of  it) 
cannot  but  render  their  delight  comparatively  little.  Nor 
hath  it  been  designed  to  speak  hitherto  of  what  delight  the 
regenerate  in  this  way  actually  have,  but  what  they  may 
have  ;  and  what  matter  of  delight  God's  heart-rectifying 
communication  doth  in  the  nature  of  it  contain;  that  is, 
supposing  it  were  imparted  and  received,  so  as  actually  to 
have  formed  the  soul  according  to  the  gospel-revelation. 
And  if  it  were  so  in  a  more  eminent  measure  and  degree, 
it  were  then  in  itself  so  delectable,  as  without  the  assurance 
of  our  future  safe  and  happy  state,  (though  that,  in  that 
case,  is  not  likely  to  be  in  a  comfortable  degree  wanting,) 
that  is,  not  by  it  only,  but  by  itself,  without  the  present  con- 
stant necessary  concurrence  thereof  to  aflbrd  unspeakable 
pleasure  to  that  soul  in  which  it  hath  place.  So  that  the 
getting  of  assurance  is  not  the  only  thing  to  be  done  in 
jrder  to  a  person's  delighting  in  God;  of  which  more 
hereafter  is  intended  to  be  said  in  the  directive  part. 

But  though  that  be  not  the  only  thing,  yet  it  is  a  very 
great  thing  ;  and  being  superadded,  makes  a  great  addi- 
tion to  the  matter  of  delight :  therefore  we  further  say, 

III.  This  Divine  communication  is  delectable  as  it  in- 
cludes in  it  the  manifestation  of  God's  love  to  the  soul  in 
particular. 

Nor  do  we  hereby  intend  an  enthusiastic  assurance  ;  or 
such  a  testification  of  the  love  of  God  to  the  soul,  as  ex- 
cludes any  reference  to  his  external  revelation  and  exer- 
cise of  our  own  enlightened  rea.son  and  judgment  there- 
upon ;  or  wherein  these  are  of  no  use,  nor  have  subservience 
thereto.  But  as  in  the  other  parts  of  the  Divine  commu- 
nication, his  external  revelation  hath  the  place  of  an  in- 
strument whereby  he  effects  the  work  inwardly  done  upon 
the  mind  and  heart,  and  of  a  rule  or  measure  whereby  we 
are  to  judge  of  it;  .so  we  are  to  account  it  is,  as  to  this  part 
of  it  also  ;  that  is,  he  inwardly  testifies  and  manifests  the 
same  thing  which  is  virtually  contained  in  his  gospel-reve- 
lation, considered  in  that  reference  and  aspect  which  it 
hath  on  the  present  state  of  the  soul.  For  that  outward 
revelation  must  needs  be  understood  to  signify  diversely  to 
particular  persons,  as  their  state  may  be  diverse;  as  when 
It  says.  The  things  that  eye  hath  not  seen,  nor  ear  heard, 
nor  have  entered  into  the  heart  of  man,  God  hath  prepared 
for  them  that  love  him;"  to  a  person  that  doth  indeed 
truly  love  God,  it  virtually  says,  "  All  these  things  are  pre- 
pared for  thee."  To  one  that  doth  not  love  God,  it  can 
only  be  imderstood  to  say,  "  All  these  things  may  be  thine, 
i.  e.  if  thou  shalt  love  him;  if  thou  do  not,  thou  hast  no 
part  in  them."  But  inasmuch  as  a  conditional  promise 
when  the  condition  is  performed,  is  equivalent  to  an  abso- 
lute ;  these  words  do  as  truly  import  this  sense  to  one  that 
loves  God,  These  things  are  thine,  as  if  they  were  directed 
to  it  in  particular :  as  truly,  I  say,  supposing  the  person 
do  truly  love  God,  but  not  so  clearly,  or  with  that  evidence. 
For  this  truth,  (supposing  it  a  truth,)  I  do  sincerely  love 
God,  is  not  so  evident  as  this,  that  such  preparation  is 
made  for  them  that  do ;  for  this  is  expressly  contained  in 
the  word  of  God  :  the  other  is  not  so,  but  to  be  collected 
only  by  self-inspection  and  ob.servation  of  the  bent  and 
tenor  of  my  spirit  and  way  God-ward  :  yet  however  the 
evidence  of  truth  admits  of  degrees,  truth  itself  does  not. 
All  things  that  are  true,  are  equally  true.  And  therefore, 
when  it  is  said,  so  great  things  are  prepared  for  them  that 
love  God,  it  is  as  truly  said  they  are  prepared  for  this  man 
who  loves  God,  as  this  or  thai  particular  lover  of  God  is 
contained  in  the  general  notion  of  a  lover  of  him.  And 
then,  as  that  public  declaration  says  not  to  any,  These 
things  are  prepared  for  you,  whether  you  love  God  or  no, 
or  otherwise  than  as  they  come  under  that  common  notion 
of  lovers  of  God;  this  inward  manifestation  is  also  so 
o  I  Cor.  ii.  9. 


accommodate  to  that,  as  that  it  says  not  another  thing  but 
the  same  ;  that  is,  nothing  that  contradicts  (and  indeed  no 
more  than  is  virtually  contained  in)  the  other  ;  or  it  ap- 
plies what  is  generally  said  of  the  lovers  of  God  to  this 
particular  lover  of  him  as  such;  that  is,  enabling  him  to 
discern  himself  a  lover  of  him,  impresses  this  truth  power- 
fully upon  the  heart,  these  great  preparations  belong  to 
thee  as  thou  art  such  a  one. 

We  speak  not  here  of  what  God  can  do,  but  what  he 
doth.  Who  can  doubt  but  as  God  can,  if  he  please,  im- 
print on  the  mind  the  whole  system  of  necessary  truth, 
and  on  the  heart  the  entire  frame  of  holiness,  without  the 
help  of  an  external  revelation ;  so  he  can  imprint  this  par- 
ticular persuasion  also  without  any  outward  means !  Nor 
do  we  speak  of  what  he  more  rarely  doth,  but  of  what  he 
doth  ordinarily  ;  or  what  his  more  usual  course  and  way 
of  procedure  is,  in  dealing  with  the  spirits  of  men.  The 
supreme  power  binds  not  its  own  hands.  We  may  be 
sure  the  inward  testimony  of  the  Spirit  never  is  opposite 
to  the  outward  testimony  of  his  Gospel ;  (which  is  the 
Spirit's  testimony  also ;)  and  therefore  it  never  says  to  an 
unholy  man,  an  enemy  to  God,  Thou  art  in  a  reconciled 
and  pardoned  state.  B  ut  we  cannot  be  sure  he  never  speaks 
or  suggests  things  to  the  spirits  of  men  but  by  the  external 
te.stimony,  so  as  to  make  use  of  that  as  the  means  of  in- 
forming them  with  what  he  hath  to  impart ;  nay,  we  know 
he  sometimes  hath  imparled  things  (as  to  prophets  and  the 
sacred  penmen)  without  any  external  means,  and  (no  doubt) 
excited  suitable  affections  in  them  to  the  import  of  the 
things  imparted  and  made  known.  Nor  do  I  believe  it  can 
ever  be  proved,  that  he  never  doth  immediately  testify  his 
own  special  love  to  holy  .souls,  without  the  intervention  of 
some  part  of  his  exteriial  word,  made  use  of  as  a  present 
instrument  to  that  purpose,  or  that  he  always  doth  it  in  the 
way  of  methodical  reasoning  therefrom. 

Nor  do  I  think  that  the  experience  of  Christians  can 
signify  much  to  the  deciding  of  the  matter.  For  besides 
that  this,  or  that,  or  a  third  person's  experience  cannot  con- 
clude any  thing  against  a  fourth's ;  and  the  way  of  arguing 
were  very  infirm,  what  one,  or  two,  or  a  thousand,or  even 
the  greater  part  of  serious  Christians,  (even  such  as  have 
attained  to  some  satisfying  evidence  of  their  own  good  es- 
tate,) have  not  found,  that  no  where  is  to  be  found  ;  besides 
that,  I  say,  it's  likely  few  can  distinctly  tell  how  it  hath 
been  with  them  in  this  matter ;  that  is,  what  way  or  method 
hath  been  taken  with  them  in  begetting  a  present  persua- 
sion at  this  or  that  time  of  God's  peculiar  love  to  them. 
His  dealings  with  persons  (even  the  same  persons  at  di- 
vers times)  may  be  so  various;  his  illapses  and  coming  in 
upon  them  at  some  times  may  have  been  so  sudden  and 
surprising;  the  motions  of  thought  are  so  quick;  the  ob- 
servation or  animadversion  persons  usually  have  of  what  is 
transacted  in  their  own  spirits  is  so  indistinct ;  and  they 
may  be  .so  much  taken  up  with  the  thing  itself,  as  less  to 
mind  the  way  and  order  of  doing  it ;  that  we  may  suppose 
little  is  to  he  gathered  thence  towards  the  settling  of  a  stated 
rule  in  this  case.  Nor  is  the  matter  of  such  moment,  that 
we  need  either  be  curious  in  inquiring  or  positive  in  deter- 
mining about  it ;  that  principle  being  once  supposed  and 
firmly  stuck  to, — that  he  never  says  any  thing  in  this 
matter  by  his  S|iirit  to  the  hearts  of  men,  repugnant  to 
what  the  same  Spirit  hath  said  in  his  word;  or,  that  he 
doth  not  say  a  new  or  a  diverse  thing  from  what  he  hath 
said  there  for  their  assurance:  i.  e.  that  he  never  testifies 
to  any  person  by  his  Spirit  that  he  is  accepted  and  beloved 
of  him,  who  may  at  the  same  lime  be  concluded  by  his 
publicly-extant  constitutions  in  his  word  to  be  in  a  state  ol 
non-accepiance  and  disfavour;  or  concerning  whom  the 
same  thing  (riz.  his  acceptance)  might  not  be  concluded 
by  his  word,  if  it  were  duly  applied  to  his  case.  Hereby 
the  most  momentous  danger  in  this  matter  is  avoided;  for 
if  that  principle  be  forelaid,  enough  is  done  to  preclude  the 
vain  boasts  of  such  as  may  be  apt  to  pretend  highly  to 
great  manifestations  of  Divine  love,  while  they  carry  with 
them  manifest  proofs  of  an  unsanctified  heart,  ami  are 
under  the  power  of  unmortified,  reigning  sin.  Thai  prin- 
ciple admitled,  will  convince  that  their  boasted  mnnifesta- 
tions  do  only  manifest  their  own  ignorance,  pride,  and 
vanity ;  or  proceed  only  from  their  heated  imagination,  or 


Part  I. 


or  DELIGHTING  IN  GOD. 


369 


(the  worse  cause)  Satanical  illusion,  designed  to  lull  them 
asleep  in  sin,  and  the  more  easily  to  lead  them  blindfold 
to  perdition.  And  this  is  the  main  concernment  about 
which  we  need  to  be  solicitous  in  this  matter ;  which  being 
proFided  for;  as  it  is  difficult,  so  it  is  not  necessar}-, to  de- 
termine, whether  the  Spirit  do  always  not  only  testify  ac- 
cording to  the  external  revelation,  but  by  it  also ;  and  so 
only  as  to  concur  in  the  usual  way  of  reasoning  from  it. 

No  doubt  but  the  same  truth  may  be  assented  to  upon 
divers  grounds ;  sometimes  upon  rational  evidence ;  some- 
times upon  testimony ;  and  some  truths  may  be  seen  by 
immediate,  mental  intuition,  (as  being  self-evident,)  which 
also  may  be  capable  of  demonstration.  And  though  this 
truth  of  Gfld's  particular  love  to  such  a  man,  be  none  of 
those  that  have  self-evidence  ;  yet  God's  Spirit,  as  it  may 
by  assisting  the  discursive  faculty,  help  us  to  discern  the 
connexions  of  some  things  which  otherwise  we  should  not 
perceive ;  so  it  may  by  assisting  the  intuitive,  make  things 
evident  to  us  that  of  themselves  are  not.  Nor  yet,  also, 
that  it  actually  doth  so,  can  any  I  believe  certainly  tell ; 
for  admit  that  at  some  times  some  have  very  transporting 
apprehensions  of  the  love  of  God  towards  themselves,  sug- 
gested to  their  hearts  by  the  Holy  Spirit ;  they  having  this 
habitual  knowledge  before  that  love  to  him,  (for  instance,) 
or  faith  in  him,  or  the  like,  are  descriptive  characters  of 
the  persons  whom  he  accepts  and  delightfully  loves ;  how 
suddenly  may  the  Divine  light  irradiate  or  shine  upon 
those  pre-conceived  notions,  (which  were  begotten  in  them 
by  the  interveniency  of  the  external  revelation  before,)  and 
excite  those  before  implanted  principles  of  faith,  love,  &c. 
so  as  to  give  them  the  lively  sense  of  them  now  stirring 
and  acting  in  Iheir  hearts !  and  thence  also  enable  them 
unwaveringly  to  conclude  (and  with  an  unexpressible  jov 
and  pleasure)  their  own  interest  in  his  special  love,  in  this 
way  shedding  it  abroad  in  their  hearts  by  the  Holy  Ghost 
given  to  them!  p  This  may  be  so  suddenly  dune,  that  they 
may  apprehend  the  testimony  to  be  immediate  when  in- 
deed it  is  not.  Nor  are  they  able  to  prove  from  Scripture 
the  immediateness  of  it ;  for  as  to  what  it  doth  to  them  in 
particular.  Scripture  says  nothing,  they  not  being  so  much 
as  mentioned  there  :  what  it  doth  or  hath  done"  to  this  or 
that  person  there  mentioned  signifies  nothing  to  their  ca^e ; 
if  any  thing  were  said  that  must  have  that  import,  (which 
will  be  hard  to  evince,)  and  that  is  anywhere  in  Scripture 
signified  to  be  its  usual  way,  in  common,  towards  them 
on  whose  hearts  it  impresses  this  persuasion,  to  do  it  im- 
mediately, is  much  less  to  be  evinced.  For  what  Scrip- 
ture saith  so  ■?  and  that  famous  text  that  speaks  so  directly 
to  this  matter,  The  Spirit  of  God  beareth  witness  with  our 
spirit,  that  we  are  the  children  of  God,  seemeth  rather  to 
imply  the  contrary ;  inasmuch  as  the  Spirit  of  God  is 
there  expressly  said  to  co-witness  with  our  spirit,  (as  the 
word  there  used  signifies,)  by  which  it  should  seem  to  take 
the  same  course  in  testifying  which  our  spirit  or  conscience 
doth,  that  is,  of  considering  the  general  characters  of  his 
children  laid  down  in  his  word,  reflecting  upon  the  same 
in  ourselves,  and  thereupon  concluding  we  are  his  chil- 
dren ;  which  if  it  were  supposed  the  only  thing  the  Spirit 
of  God  ordinarily  doth  in  this  matter,  we  may  with  much 
confidence  assert, 

1.  That  it  doth  herein  no  small  thing;  for  is  it  a  small 
thing  to  be  ascertained  of  God's  fatherly  love  to  us  as  his 
own  children  1 

2.  That  it  doth  not  a  less  thing  than  if  it  testified  the 
same  matter  in  a  way  altogether  immediate.  For  wherein 
IS  It  less  1  Is  the  matter  less  important  'i  That  cannot  be 
said;  for  the  thing  we  are  assured  of  is  the  same  howsoever 
we  be  certified  thereof.  Is  it  less  evident  1  That  can  with 
as  little  pretence  be  said ;  for  doth  any  one  account  a  thing 
not  evident  in  itself,  and  that  needs  to  be  proved  to  him 
some  way  or  other,  the  less  evident  for  being  proved  to 
him  in  a  discursive  way"?  What  pretence  can  any  one  have 
to  say  or  think  so^  Is  it  that  reasoning  is  more  liable  to 
error  and  mistake'?  But  I  hope  the  reasoning  of  God's 
Spirit  IS  not  so,  when  it  enables  us  to  apprehend  the  gene- 
ral truth  we  should  reason  from;  to  assume  to  it ;  to  col- 
lect and  conclude  from  it,  guiding  us  by  its  own  light.  In 
each  of  these  surely  we  have  as  much  reason  to  rely  upon 
the  certamty  and  infallibility  of  the  Spirit's  reasonings,  asof 

p  Rom.  V,  5. 


its  most  assertory  dictates ;  otherwise,  we  would  (most 
unreasonably)  think  the  authority  of  those  conclusions 
laid  down  in  the  epistle  to  the  Romans,  and  other  parts  of 
Scripture,  invalidated  by  the  Holy  Ghost's  vouchsafing  to 
reason  them  out  to  us,  as  we  know  it  most  nervously  and 
strongly  doth.  Or,  is  it  less  consolatory  1  That  cannot  be, 
for  that  depends  on  the  two  former,  the  importance  and 
evidence  of  the  thing  declared:  the  former  whereof  is  the 
same ;  the  latter  not  less. 

3.  Yea,  and  supposing  that  the  Holy  Ghost  do  mani- 
festly concur  with  our  spirits  in  the  several  steps  of  that 
discursive  way,  so  that  we  can  observe  it  to  do  so,  (and 
there  is  little  doubt  but  it  may  do  so  as  observably  to  us, 
by  affording  a  more  than  ordinary  light  to  assist  and  guide 
us  in  each  part  of  that  procedure,  as  if  it  did  only  suggest 
a  sudden  dictate  to  us  and  no  more,)  we  may  upon  that 
supposition  add,  that  it  doth  hereby  more  advantageously 
propose  the  same  thing  to  us,  than  if  it  only  did  it  the 
other  way.  It  doth  it  in  a  way  more  suitable  to  our  na- 
tures, which  is  not  nothing;  and  it  doth  it  in  a  way  less 
liable  to  afler-suspicion  and  doubt;  for  it  is  not  supposed 
to  be  always  dictating  the  same  thing.  And  when  it  ceases 
to  do  so,  howsoever  consolatory  and  satisfying  the  dictate 
was  at  that  instant  when  it  was  given,  the  matter  is  liable 
to  question  aflerwards,  Upon  what  grounds  was  such  a 
thing  saidl  And  though  it  cannot  be  distrusted,  that  what 
the  Holy  Spirit  testifieth  is  true ;  yet  I  may  (loubt  whe- 
ther it  was  indeed  the  Holy  Spirit  that  testified  it  or  no. 
Whereas  if  it  proceeded  with  me  upon  grounds,  t/iey  re- 
main ;  and  I  have  no  reason  to  suspect  that  which  was  ar- 
gued out  to  me,  upon  grounds  which  I  still  find  in  me, 
was  either  from  an  ill  suggester,  or  with  an  ill  design ; 
whereas  there  may  be  some  plausible  pretence  of  doubt 
in  the  matter,  if  there  was  only  a  transient  dictate  given  in 
to  me,  without  any  reference  or  appeal  to  that  rule  by 
which  God  hath  not  only  directed  me  lo  try  myself,  but  also 
to  try  spirits  whether  they  be  of  him  or  no.  Nor  is  there 
any  imaginable  necessity  of  assigning  quite  another  method 
to  the  Spirit's  work  as  it  is  a  Spirit  of  adoption,  from  that 
which  it  holds  as  it  is  a  spirit  of  bondage ;  for,  as  to  this 
latter,  when  it  convinces  a  person  and  binds  down  the  con- 
demning sentence  upon  him,  this  surely  is  the  course  it 
follows,  to  let  a  person  see,  (for  instance,)  they  that  live 
after  the  flesh  shall  die  ;  but  thou  livest  after  the  flesh, 
therefore  thou  shalt  die  ;  or,  all  that  believe  not,  the  wrath 
of  God  abides  on  them;  but  thou  believest  not,  (as  it  is 
we  know  the  Spirit's  work  to  convince  of  not  believing,) 
therefore  the  wrath  of  God  abides  on  thee.  And  what  need 
is  there  of  apprehending  its  method  to  be  quite  another  in 
its  comforting  work  'i  Nor  is  it  surely  a  matter  of  less 
difiiculty  to  persuade  some  that  they  are  unbelievers,  and 
make  them  apprehend  and  feel  the  terror  suitable  to  their 
states;  than  others,  that  they  are  believers,  and  make 
them  apprehend  the  comfort  which  is  proper  to  theirs. 
Yea,  and  is  not  its  course  the  same  in  its  whole  sanctify- 
ing work,  to  bring  home  the  particular  trath,  whose  im- 
pression it  would  leave  on  the  soul,  with  application  thereof 
to  it  in  particular  ?  which  (as  generally  propounded  in 
Scripture)  men  are  so  apt  to  waive  and  neglect ;  for  what 
is  every  one's  concern,  is  commonly  thought  no  one's ;  and 
what  need  that  its  method  here  should  be  wholly  diverse  1 
But  in  whichsoever  of  these  ways  the  Spirit  of  God  doth 
manifest  his  love,  it  is  not  to  be  doubted,  but  that. 

There  is  such  a  thing  in  itself  very  necessary,  and  to  be 
attained  and  sought  after, — and  that  it  is  highly  delectable 
when  he  doth  vouchsafe  it. 

That  there  is  such  a  thing  to  be  sought  after  as  a  com- 
municable privilege  and  favour  lo  holy  souls,  is  evident 
enough  from  multitudes  of  scriptures.  Those  that  have 
been  occasionally  mentioned  in  speaking  (what  was  thought 
fit  to  be  said)  of  the  way  of  his  doing  it,  need  not  be  re- 
peated ;  unto  which  we  may  add,  what  we  find  is  added 
to  those  above-recited  words.  Eye  hath  not  seen,  &c.  the 
things  which  God  hath  prepared  for  them  that  love  him, 
viz.  but  God  hath  revealed  them  lo  us  by  his  Spirit. i 
And  that  Spirit  not  only  gives  those  lovers  of  God  above 
mentioned  a  clearer  view  of  the  things  prepared  for  them, 
so  as  that  the  nature  of  them  might  be  the  more  distinctly 
understood,  (as  is  argued  in  the  latter  part  of  this,  and  in 
q  1  Cor.  u.  9,  10. 


370 


OP  DELIGHTING  IN  GOD. 


Part  I. 


the  followinff  verse;)  but  also  of  their  own  propriety  and 
interest  in  them;  Now  we  have  received  not  the  spirit  of 
the  world,  but  the  Spirit  that  is  from  God,  that  we  may 
know  the  things  that  are  freely  given  us  of  God.'  Whence 
therefore  they  are  revealed  by  the  Spirit,  not  as  plea-siug 
objects  in  themselves  only,  but  as  gifts,  the  evidences  and 
issues  of  Divine  love  ;  their  own  proper  portion,  by  the 
bequest  of  that  love  to  whom  they  are  shown.  Nor  is  this 
the  work  of  the  Spirit  only,  as  inditing  the  Scriptures,  but 
it  is  such  a  work  as  helps  to  the  spiritual  discerning  of 
these  things ;  such  as  whereto  the  natural  man  is  not  com- 
petent, who  yet  is  capable  of  reading  the  Scriptures  as  well 
as  other  men.  And  what  will  we  make  of  those  words  of 
our  Saviour,  when  having  told  his  disciple.s,  he  would 
pray  the  Father,  and  he  should  give  them  another  Com- 
forter, even  the  Spirit  of  truth,  that  he  might  abide  with 
them  for  ever ;  even  the  Spirit  of  truth,"  &c.,  he  adds,  I 
will  not  leave  you  comfortless,  I  will  come  to  you ;'  that 
is,  (as  is  plain,)  by  that  Spirit.    And  then  shortly  aftersub- 

i'oins,  He  that  hath  my  commandments  and  keepeth  them, 
le  it  is  that  loveth  me;  and  he  that  loveth  me  shall  be 
loved  of  my  Father,  and  I  will  love  him,  and  will  manife.st 
myself  to  him."  Here  is  an  expre.ss  promise  of  this  love- 
manifestation,  whereof  we  speak,  by  the  Spirit ;  (the  Com- 
forter mentioned  above;)  not  to  those  particular  persons 
only  unto  whom  he  was  then  directing  his  speech,  or  to 
those  only  of  that  time  and  age,  but  to  them  indefiaitely 
that  should  love  Christ,  and  keep  his  commandments. 
Which  is  again  repeated  in  other  words  of  the  same  im- 
port ;  after  Judas's  (not  Iscariot)  wondering  expostulation 
touching  that,  peculiarly  of  this  loving  manifestation ; 
Jesus  answered  and  said  unto  him.  If  any  man  love  me, 
he  will  keep  my  words ;  and  my  Father  will  love  him, 
and  we  will  come  unto  him,  and  make  our  abode  with  him." 
So  that  such  a  manifestation  as  is  most  aptly  expressive  of 
love,  such  converse  and  cohabitation  as  imports  most  of 
kindness  and  endearedness,  they  have  encouragement  to 
expect  that  do  love  Christ  and  keep  his  words  ;  the  same 
thing  no  doubt  with  that  shedding  abroad  of  the  love  of 
God  in  their  hearts  by  the  Holy  Ghost  given  to  them, 
mentioned  before.  And  whereas  we  have  so  plain  and  re- 
peated mention  of  the  seal,  the  earnest,  the  first-fruits  of 
the  Spirit,  what  can  these  expressions  be  understood  to 
import,  (and  they  do  not  signify  nothing,)  other  than  con- 
firmation of  the  love  of  God,  or  assuring  and  satisfying 
evidences  and  pledges  thereof. 

And  that  there  should  be  such  an  inward  manifestation 
of  Divine  love  superadded  to  the  public  and  external  de- 
claration of  it,  (which  is  only  made  indefinitely  to  persons 
so  and  so  characterized,)  the  exigency  of  the  case  did  re- 
quire ;  that  is,  wherein  it  was  necessary  his  love  should 
be  distinctly  understood  and  apprehended,  it  was  so  far 
necessary  this  cour.se  should  be  taken  to  make  it  be  so. 
A  mere  external  revelation  was  not  sufficient  to  that  end ; 
our  own  unassisted  reasonings  therefrom  were  not  suffi- 
cient. As  other  truths  have  not  their  due  and  proper  im- 
pression, merely  by  our  rational  reception,  be  they  never  so 
plain,  without  that  holy,  sanctifying  influence  before  in- 
sisted on  ;  so  this  truth  also  of  God's  love  to  this  person 
in  particular,  hath  not  its  force  and  weight,  its  efficacy  and 
fruit,  answerable  to  the  design  of  its  discovery,  unless  it 
be  applied  and  urged  home  on  the  soul  by  a  communi- 
cated influence  of  the  Spirit  to  this  purpose :  many  times 
not  so  far  as  to  overcome  and  silence  tormenting  doubts, 
fears,  and  anguish  of  spirit  in  reference  hereto,  and  where 
that  is  done,  not  sufficient  to  work  off"  deadness,  drowsi- 
ness, indisposition  to  the  doing  of  God  cheerful  service, 
not  sufficient  to  excite  and  stir  up,  love,  gratitude,  admira- 
tion, and  praise.  How  many  (who  have  learned  not  to 
make  light  of  the  love  of  God,  as  the  most  do)  who  reckon 
in  his  favour  is  life,  to  whom  it  is  not  an  indifltrent  thing 
whether  they  be  accepted  or  no;  who  cannot  be  overly  in 
their  inquiry,  nor  trifle  with  matters  of  everlasting  conse- 
quence ;  who  are  not  enough  atheists  and  sceptics  topcrmit 
all  to  a  mad  hazard,  nor  easy  to  be  satisfied;  walk  mourn- 
fully from  day  to  day  with  .sunk,  dejected  spirits,  full  of 
anxiety,  even  unto  agonies,  under  the  clear  external  dis- 
covery of  God's  love  to  persons  of  that  character  whereof 


r  I  Cor.  ii  13. 


1  John  ] 


I  Vcr.  18. 


u  Ver.  ai. 


they  really  are !  Such  as  observe  them  judge  their  case 
plain,  and  every  one  thinks  well  of  them  but  themselves; 
yea,  their  mouths  arc  sometimes  stopped  by  such  as  dis- 
course the  matter  with  them,  but  their  hearts  are  not  quieted, 
or,  if  they  sometimes  are,  in  a  degree,  yet  the  same  doubts 
and  fears  return  with  the  former  importunity,  the  same 
work  is  still  to  be  done,  and  'tis  but  rolling  the  returning 
stone :  and  all  human  endeavours  to  apply  and  bring  home 
the  comforts  proper  and  suitable  to  their  case  prove  fruit- 
less and  ineffectual,  nothing  can  be  fastened  upon  them; 
they  refuse  to  be  comforted,  while  God  himself  doth  not 
create  (that  which  is  the  fruit  of  his  own  lips)  peace,  peace ; 
while,  as  yet,  they  are  not  filled  with  joy  and  peace  m  be- 
lieving, and  made  to  abound  in  hope  through  the  power  of 
the  Holy  Ghost.?  It  is  plain  there  needs  a  more  learned 
tongue  than  any  human  one,  to  speak  a  word  in  season  to 
such  weary  ones."  How  many,  again,  have  spirits  over- 
come with  deadness  and  sloth,  under  a  settled  (perhaps 
not  altogether  mistaken,  but  more  notional)  apprehension 
of  the  same  love!  They  have  only  that  assurance  which 
arises,  it  may  be,  not  from  a  false  but  the  single  testimony 
of  their  own  spirits  ;  at  least  unaccompanied  with  other 
than  the  ordinary  help  of  the  Spirit,  not  very  distinguish- 
able from  the  workings  of  their  own ;  have  reasoned  them- 
selves (perhaps  regularly,  by  observing  the  rule  and  the 
habitual  bent  of  their  own  spirits)  into  an  opinion  of  their 
own  good  estate,  so  that  they  are  not  vexed  with  doubts 
and  fears  as  some  others  are.  But  they  do  not  discover  to 
others,  nor  can  discern  in  themselves,  any  degree  of  life 
and  vigour,  of  heavenliness  and  spirituality,  of  love  to  God 
or  zeal  for  him,  proportionable  to  their  high  expectations 
from  him,  or  the  great  import  of  this  thing  to  be  beloved 
of  God  :  there  is  no  discernible  growth  or  spiritual  im- 
provement to  be  found  with  them  ;  how  remote  is  their 
temper  from  that  of  the  primitive  Christians!  It  is  appa- 
rent what  is  yet  wanting,  they  are  not  edified  (as  those 
were)  walking  in  the  fear  of  the  Lord,  and  in  the  comfort 
of  the  Holy  Ghost."  Wherefore  the  matter  is  plain,  there 
is  such  a  thing,  as  an  effectual  overpowering  communica- 
tion of  the  Holy  Ghost  for  the  manifesting  of  the  love  of 
God,  of  great  necessity  and  importance  to  Christians  ;  that 
may  be  had,  and  ought  to  be  diligently  sought  after. 

2.  And  if  it  be  afforded;  (which  was  the  other  thing  pro- 
posed ;)  how  infinitely  delectable  is  that  manifestation!  the 
thing  itself  carries  its  own  reason  and  evidence  with  it. 

1.  If  we  consider  the  matter  represented  to  us  thereby  ; 
the  love  of  a  God  !  How  transporting  would  the  thought 
of  it  be  to  an  enlightened,  apprehensive  mind  !  No  one 
whose  nature  is  not  overrun  with  barbarism  would  enter- 
tain the  discovery  of  the  harmless,  innocent  love  (though 
it  were  not  profitable  to  us)  even  of  a  creature  like  our- 
selves, otherwise  than  with  complacency  ;  yea,  though  it 
were  a  much  inferior  (even  a  brute)  creature.  Men  are 
pleased  to  behold  love  expressing  itself  towards  them  in  a 
child,  in  a  poor  neighbour,  in  an  impotent  servant  ;  yea, 
in  their  horse  or  their  dog.  The  greatest  prince  observes 
with  delight  the  affection  of  the  meanest  peasants  among 
his  subjects  ;  much  more  would  they  please  themselves  if 
they  have  occasion  to  take  notice  of  any  remarkable  ex- 
pression of  his  favourable  respect  to  them  I  but  how  un- 
speakably more,  if  he  vouchsafe  to  express  it  by  gracious 
intimacies,  and  by  conde.scending  tamiliarilies !  How 
doth  that  person  hug  and  bless  himself  I  How  doth  his 
spirit  triumph,  and  his  imagination  luxuriate  in  delight- 
ful thoughts  and  expectations,  who  is  in  his  own  heart 
assured  he  hath  the  favour  of  his  prince  I  yea,  with  what 
complacency  are  inward  friends  wont  to  receive  the  mu- 
tual expressions  of  each  other's  love !  And  can  it  be 
thought  the  love  of  the  great  and  blessed  God  should  sig- 
nify less?  How  great  things  are  comprehended  in  this, 
the  Lord  of  heaven  and  earth  hath  a  kindness  towards  me, 
and  bears  me  good  will !  How  grateful  is  the  relish  of  this 
apprehension,  both  in  respect  of  what  it,  in  itself,  imports, 
and  what  it  is  the  root  and  cause  of! 

True  iuErenuity  values  love  for  itself  If  such  a  one 
will  thinkof  me,if  1  shall  have  a  place  in  his  remembrance, 
if  he  will  count  me  among  his  friends ;  this  we  are  apt  to 
be  pleased  with.    And  tokens  are  sent  and  interchanged 


I  Ver.  33.       y  Rom.  xv.  13. 


E  iBa.  I.         a  Acts  ix.  31. 


Pabt  I. 


OF  DELIGHTING  IN  GOD. 


371 


among  friends,  not  only  to  express  love,  but  to  preserve 
and  cherish  it,  and  keep  up  a  mutual  remembrance  among 
them.  And  as  there  is  a  great  pleasure  conceived,  in  re- 
ceiving such  expressions  or  pledges  of  love  from  a  friend, 
not  so  much  for  the  value  of  the  thing  sent,  as  of  what  it 
signifies,  and  is  the  token  of  his  love,  his  kind  remem- 
brance ;  so  is  there  no  less  pleasure  in  giving  and  send- 
ing, than  in  receiving :  because  that  hereby,  as  we  gratify 
our  own  love,  by  giving  it  a  kind  of  vent  this  way,  so  we 
foresee  how  we  shall  thereby  excite  theirs ;  which  there- 
fore we  put  a  value  upon,  even  abstracting  from  any  ad- 
vantage we  expect  therefrom.  And  this  hath  a  manifest 
reason  in  our  very  natures ;  because  we  reckon  there  is 
an  honour  put  upon  us,  and  somewhat  is  attributed  to  us, 
when  we  are  well  thought  of,  and  a  kindness  is  placed 
upon  us ;  especially  by  such  as  have  themselves  any  repu- 
tation for  wisdom  and  judgment.  How  dignifying  is  the 
love  of  God !  How  honourable  a  thing  to  be  his  favour- 
ite! The  apostle  seems  to  put  a  mighty  stress  on  this, 
when  he  utters  those  so  emphatical  words.  Wherefore  we 
labour  (so  defectively  we  read  it,  we  covet,  or  are  ambi- 
tiotis  of  it  as  our  honour,  as  that  word  signifies)  that  whe- 
ther present  or  absent  we  may  be  accepted  of  nimji'  q.  d. 
neither  life  or  death,  neither  being  in  the  body  or  out  of  it, 
signify  any  thing  to  me,  or  they  are  indifferent  things  in 
comparison  of  this  honour,  that  he  may  accept  me,  that  I 
may  be  pleasing  to  him  and  gracious  in  his  eyes,  that  I 
may  stand  well  in  his  thoughts,  and  he  bear  a  kind  and  fa- 
vourable regard  to  me. 

Yea,  and  this  is  a  thing  in  itself  delightful,  not  only  as 
it's  honourable,  but  as  it  is  strange  and  wonderful.  Things 
that  are  in  themselves  grateful,  are  so  much  the  more  so, 
for  their  being  somewhat  surprising,  and  above  all  our  ex- 
pectation. I  say,  supposing  they  have  an  antecedent 
gratefulness  in  them,  for  (otherwise  we  know  there  are 
also  very  unwelcome  wonders,  and  which  are  so  much  the 
more  dreadful,  because  they  are  surprising  and  unexpect- 
ed) it  is  greatly  heightened  by  their  being  out  of  the  road 
quite  of  all  our  thoughts, — great  things  that  we  looked  not 
for.  And  who  would  have  looked  for  such  a  thing  as 
this,  that  the  Lord  of  glory  should  place  his  love  on  such 
a  worm  as  1 1  Which  is  set  off  with  the  more  advantage, 
because  the  same  light  that  represents  to  a  soul  Gtod's  love, 
doth  also  discover  to  it,  at  the  same  time,  its  own  deform- 
ity and  unloveliness.  And  then  how  taking  and  overcom- 
ing is  the  thought,  "  I,  impure  wretch !  loathsome  miscre- 
ant !  that  lost  apostate  creature,  that  made  one  with  a  race 
and  crew  of  rebels,  was  confederate  with  rebellious  men 
againsi  him,  yea,  in  a  combination  with  those  revolted 
creatures  the  devils,  and  now  taken,  I  know  not  why,  into 
a  state  of  acceptance  and  favour  with  him!  and  his  love 
is  declared  to  be  towards  me  !  And  why  towards  me  1  in 
myself  so  vile  !  and  such  love  !  the  love  of  a  holy  glori- 
ous God,  towards  one  in  whose  very  nature  was  such  a 
horror  and  hell  of  wickedness  !  Why  towards  me  rather 
than  others,  not  naturally  more  vile  than  I  ■!"  How  can 
this  be  thought  on  without  crying  out,  O  wonderful !  O 
the  depths,  breadths,  lengths,  and  heights  of  this  love,  that 
so  infinitely  passeth  knowledge  !  and  here  the  greater  the 
wonder,  the  greater  is  also  the  delight. 

And  now  also  are  the  effects  of  this  love  great  in  the 
eyes  of  the  soul,  according  to  the  apprehended  greatness 
of  their  cause.  If  we  indeed  were  to  form  conceptions  of 
these  things  ourselves,  by  our  own  light  and  conduct,  our 
way  were  to  follow  the  ascending  order,  and  go  up  from 
the  elRcts  till  we  reach  the  cause.  But  he"  can,  if  he 
please,  in  the  cause  present  to  us  the  eflects,  and  magnify 
them  in  our  eyes,  by  giving  us  to  see  unto  how  great  and 
magnificent  a  cause  they  owe  themselves.  Now  shall  we 
know  whence  all  hath  proceeded  that  he  hath  done  for  us. 
Wherefore  again  must  the  transported  soul  admiringly 
cry  out,  "  I  now  see  whence  it  was  that  he  gave  his  Son, 
because  he  so  loved  the  world !  why  he  came  and  bled 
and  died,  who  hath  loved  us,  and  washed  us  from  our  sins 
in  his  blood!  What  a  lustre  doth  that  love  cast  upon 
those  sufferings  and  performances !  I  see  why  he  sent  his 
gospel  to  me,  why  so  convincing,  awakening' words  were 
often  spoken  in  my  ear,  (I  see  much  in  what  once  I  saw 
but  little,)  why  he  so  earnestly  strove  with  me  by  his  Spi- 
b  a  Cor.  V.  9. 


rit,  why  he  gave  not  over  till  he  had  overcome  my  heart, 
why  he  humbled,  melted,  broke  me,  why  he  drew  so 
strongly,  bound  me  so  fast  to  himself,  in  safe  and  hap 
py  bonds  ;  why  he  shone  into  my  mind  with  that  mild 
and  efficacious  light,  transformed  my  whole  soul,  stamp- 
ed it  with  his  holy  image,  and  marked  me  out  for  his  own. 
These  are  now  great  things,  when  I  behold  their  glorious 
mighty  cause !"  And  now  also  in  this  same  cause  are  all 
the  great  effects  to  be  seen  which  are  yet  to  be  brought 
about  by  it. 

They  are  seen  as  very  great.  His  continued  presence 
and  conduct,  which  he  affords  to  his  own  through  this 
world  ;  that  constant  fellowship  which  they  expect  him  to 
keep  with  them  ;  the  guidance  and  support  they  look  for ; 
in  his  love  these  appear  great  things.  And  now  doth  hea- 
ven sound  no  more  as  an  empty  name,  it  looks  not  like  a 
languid  faint  shadow ;  somewhat  can  be  apprehended  of 
it  that  imports  substance,  when  it's  understood  to  be  a  state 
of  rest  and  blessedness  in  the  communion  of  the  God  of 
love  ;  and  intended  as  the  last  product  and  expression  of 
his  love ! 

They  are  seen  as  most  sure  and  certain.  Such  love, 
now  manifested  and  apprehended,  leaves  no  place  for 
doubtful  thoughts  and  suspicious  misgivings.  There  is 
no  fear  that  this  love  intends  to  impose  upon  us,  or  mock 
us  with  the  representation  of  an  imaginary  heaven;  or 
that  it  will  fail  to  do  what  can  be  expected  from  it  to  bring 
us  to  the  real  one.  How  pleasant  is  it  now  lo  behold  the 
great  and  sure  products  of  ihis  mighty  love!  its  admira- 
ble designs  and  projects,  as  they  appear  in  the  gospel  re- 
velation (now  illustrated  and  shone  upon  by  Divine  light) 
lo  lie  ready  formed  in  the  pregnant  womb  of  this  great 
productive  cause.  It  cannot  but  be  an  unspeakable  plea- 
sure which  such  a  discovery  will  carry  with  it ;  when  we 
thus  behold  the  matter  itself  that  is  discovered  and  offer- 
ed lo  our  view,  unto  which  it  must  be  a  very  considerable 
additional  pleasure  that  will  arise, 

2.  From  the  nature  and  kind  of  this  manifestation.  As 
being. 

In  the  general  made  by  himself  'Tis  a  too  plain  and 
sad  truth,  that  men  have  unhappily  learned  to  diminish 
God  to  themselves,  and  make  every  thing  of  him  seem 
little.  But  when  he  represents  his  love  himself  (as  who 
but  God  can  represent  the  love  of  God  7  he  only  can  tell 
the  story  of  his  own  love)  that  evil  is  provided  against. 
He  will  manifest  it  so  as  it  shall  be  understood  ;  and  set 
it  off  to  the  best  advantage.  He  will  make  it  known  how 
great  a  thing  it  is  to  be  beloved  of  him.  And  when  he 
gives  that  blessed  salutation;  "  Hail,  thou  that  art  highly 
favoured  I  0  thou  that  art  greatly  beloved !"  he  will 
withal  bespeak  and  procure  a  suitable  entertainment  of  it. 
And  hence  particularly  it  will  be. 

Most  incomparably  bright  and  lightsome  in  respect  of 
any  representation  we  have  had  of  the  love  of  God  any 
other  way. 

Most  immediate,  that  is,  (at  least,)  so  as  not  to  be  only 
made  by  some  external  testimony,  given  out  many  an  age 
ago,  out  of  which  we  are  left  to  pick  what  we  can,  and  to 
construe  or  misconstrue  it  as  our  own  judgment  serves  us ; 
but  so,  as  that  if  he  u.se  such  an  instrument,  he  animates 
it,  puts  a  soul  into  it,  leaves  it  not  as  a  dead,  spiritless  let- 
ter :  and  applies  it  himself,  to  the  purpose  he  intends  by 
it,  and  immediately  himself  reaches  and  touches  the  heart 
by  it. 

Most  facile  and  easily  sliding  in  upon  us;  .so  that  we 
are  put  to  no  more  pains,  than  to  behold  the  light  which 
the  sun  casts  about  us  and  upon  us.  Whatever  labour  it 
was  necessary  for  us  to  use  before,  in  our  searches  and 
inquiries  into  the  state  of  our  case,  there  is  no  more  now 
than  in  moving,  being  carried  ;  or  in  using  our  own  weak 
hand  when  another  that  is  sufficiently  strong  lifts  and 
guides  it  for  us. 

Most  efficacious  and  overcoming  :  that  makes  its  own 
way,  scatters  clouds,  drives  away  darkness,  admits  no  dis- 
putes, makes  doubts  and  misgiving  thoughts  vanish,  pierces 
with  a  quick  and  sudden  energy  like  lightning,  ancl  strikes 
through  the  mind  into  the  heart;  there  sheds  abroad  this 
love,  diffuses  the  sweet  refreshing  savour  of  it ;  actuates 
spiritual  sense,  makes  the  soul  taste  how  gracious  the 


372 


OP  DELIGHTING  IN  GOD. 


Pabt  I, 


Lord  is,  and  relish  the  sweetness  of  his  love,  puts  all  its 
powers  into  a  suitable  motion,  and  excites  answerable  af- 
fection, so  as  to  make  the  soul  capable  of  interchanging 
love  with  love.  In  all  ttiese  respects,  this  manifestation  of 
love  cannot  but  be  very  delectable ;  and  they  who  have 
not  found  it  to  be  so,  will  yet  apprehend  that  it  must  be 
so,  if  they  have  found  and  experienced  the  cravings  of 
their  own  hearts  directed  this  way,  and  can  upon  inquiry 
find  this  among  the  things  they  would  fain  have  from  God ; 
O  that  I  might  be  satisfied  of  his  love  I  that  I  might  know 
his  good-will  towards  me  !  for  to  such  cravings  must  this 
delight  at  least  be  commensurate  (as  was  formerly  said.) 
But  to  them  that  are  indifferent  in  this  matter  and  uncon- 
cerned, to  whom  the  love  of  God  is  a  fancy  or  a  trifle,  no 
real  or  an  inconsiderable  thing,  all  this  will  be  as  tasteless 
as  the  white  of  an  egg. 

Concerning  which  yet  (before  we  pass  from  this  head) 
'tis  needful  to  add  these  few  things  by  way  of  caution. 

1.  That  when  we  say  this  is  of  great  necessity,  we 
mean  not  that  it  is  simply  necessary ;  we  think  it  not  so 
necessary  that  a  Christian  cannot  be  without  it ;  i.  e.  as  a 
Christian.  But  it  is  necessary  to  his  well  and  more  com- 
fortable being,  and  his  more  lively,  fruitful  walking  and 
acting  in  his  Christian  course. 

2.  That,  therefore,  the  way  of  God's  dealing  herein  is 
with  great  latitude  and  variety ;  he  having  reserved  to 
himself,  by  the  tenor  of  his  covenant,  a  liberty  to  afibrd 
or  suspend  it,  to  give  it  in  a  greater  degree  or  less  degree 
as  in  sovereignty  and  infinite  wisdom  he  pleases  and  sees 
fit  to  determine. 

3.  It  may  not,  therefore,  with  so  absolute  and  peremp- 
tory an  expectation,  be  sought  after,  as  those  things  may 
that  are  necessary  to  the  holding  of  souls  in  life ;  but  with 
much  resignation,  submission,  and  deference  ofthe  matter 
to  the  Divine  good  pleasure  ;  such  as  shall  neither  import 
disesteem  of  it,  nor  impatience  in  the  want  of  it. 

4.  That  it  ought  to  be  less  esteemed  than  the  heart-rec- 
tifying communication,  that  is  impressive  of  God's  image, 
and  whereby  we  are  made  partakers  of  his  holiness.  This 
proceeds  more  entirely  from  pure  love  to  God  for  himself, 
than  from  self-love ;  this  tends  more  directly  to  the  pleas- 
ing of  us,  than  to  the  pleasing  of  God.  This  is  necessary, 
as  was  said,  but  to  our  well  or  better  being,  that  simply  to 
our  very  being  in  Christ ;  this  hath  its  greatest  real  value 
from  its  subserviency  to  the  other.  And  what  hath  its 
value  from  its  reference  to  another  must  be  of  less  value 
than  that. 

5.  That  it's  a  great  mistake  to  think  God  is  not  other- 
wise to  be  enjoyed  than  in  this  way  of  more  express  testi- 
fication of  his  love ;  as  if  you  could  have  no  enjoyment 
of  a  friend  otherwise  than' by  his  often  repeating  to  you,  I 
love  you,  I  love  you,  indeed  I  love  you. 

6.  That  it's  a  much  greater  to  place  the  sum  of  religion 
here ;  and  that  any  should  make  it  the  whole  of  their  bu- 
siness to  seek  this,  or  to  talk  of  it ;  or  should  think  God 
doth  nothing  for  them  worth  their  acknowledgment,  and 
solemn  thanksgiving,  while  he  doth  not  this. 

7.  Most  of  all,  that  any  should  reckon  it  the  first  thing 
they  have  to  do  when  they  begin  to  mind  religion,  to  be- 
lieve God's  particular  love  to  thein,  and  that  he  hath  elect- 
ed them,  pardoned  them,  and  will  certainly  save  them. 
So  too  many  most  dangerously  impose  upon  themselves  ; 
and,  accordingly,  before  any  true  humiliation,  renovation 
of  heart,  or  transaction  and  stipulation  with  the  Redeemer, 
do  set  themselves  to  believe,  and  it  may  be  seek  help  from 
God  more  strongly  to  believe  it,  when — as  the  devil  is  too 
ready  to  help  them  to  this  faith.  And  when  he  halh  done 
it,  they  cry  lo  llieinsrlves.  Peace,  peace,  and  think  all  is 
well;-take  their  liberty,  and  humour  themselves,  live  as 
they  list,  and  .say  that  fur  so  long  a  time  they  have  had 
assurance  of  their  salvation.  The  father  of  lies  must 
needs  he  ihe  author,  (or  the  fautor,  or  both,)  of  this  faith  ; 
for  it  is  a  lie  which  ihey  believe;  that  is,  that  they  are 
pardoned  and  accepted  of  God  is  a  downright  lie,  repug- 
nant to  his  word  and  the  tenor  of  his  covenant.  And 
for  any  thing  else  that  may  import  their  state  to  be  at  pre- 
sent safe,  is  to  them  no  credible  truth. 

8.  That,  for  the  most  part,  if  Chrisiians,  upon  whom  the 
renewing  work  of  the  Holy  Ghost  in  that  former  commu- 
nication hath  in  some  degree  taken  place,  do  yet  want  that 


degree  of  this  also,  which  is  necessary  to  free  them  from 
very  afflicting  doubts  and  fears,  and  enable  them  to  a 
cheerful  and  lively  walking  with  God ;  it  is  to  be  reckoned 
their  own  fault ;  either  that  they  put  too  much  upon  it, 
(too  little  minding  his  public  declarations  in  his  word,)  or 
do  unduly  seek  it,  or  unseasonably  expect  it ;  or  that  they 
put  loo  little  upon  it,  and  expect  or  seek  it  not ;  or  that  by 
their  indulged  carnality,  earthliness,  vanity  of  spirit,  they 
render  themselves  incapable  of  it;  or  by  their  careless 
and  too  licentious  walking,  or  their  either  resisting  or  ne- 
glecting holy  motions,  they  grieve  that  Spirit  that  would 
comfort  them.  For  though  the  restraint  of  such  more 
plea.sant  communications  may  proceed,  sometimes,  from 
an  unaccountable  sovereignty,  that  owes  no  reason  to  us 
of  its  arbitrary  way  of  giving  or  withholding  favours;  yet 
withal,  we  are  to  know  and  consider,  that  there  is  such  a 
thing  as  paternal  and  domestic  justice  proper  to  God's 
own  family,  and  which,  as  the  Head  and  Father  of  it,  he 
exerci.seth  therein  ;  whereby  (though  he  do  not  exercise  it 
alike  at  all  times)  it  seems  meet  to  his  infinite  wisdom  to 
awaken  and  rouse  the  sloth,  or  rebuke  the  folly,  or  check 
the  vanity,  or  cha.stise  the  wantonness,  of  his  offending 
children  ;  and  that,  even  in  this  way,  by  retiring  himself, 
becoming  more  reserved,  withdrawing  the  more  discern- 
ible tokens  of  his  presence,  and  leaving  them  to  the  tor- 
ture sometimes  of  their  own  conjectures,  what  worse  thing 
may  ensue.  And  herein  he  may  design,  not  only  refor- 
mation to  the  delinquents,  but  instruction  to  others,  and 
even  vindication  of  himself.  For  however  these  his  deal- 
ings with  men's  spirits  are  in  themselves  (as  they  must 
needs  be)  secret,  and  such  as  come  not  under  the  imme- 
diate notice  of  other  men  ;  yet  somewhat  consequential 
thereto  doth  more  openly  appear,  and  becomes  obvious  to 
the  common  observation  of  serious  Christians  with  whom 
such  persons  converse  ;  that  is,  not  only  such  as  languish 
under  the  more  remarkable  terrors  of  their  spirits,  and  are 
visibly,  as  it  were,  consuming  in  their  own  flame  ;  (ol 
which  sort  there  occur  very  monitory  and  instructive  ex- 
amples, at  .some  times ;)  but  even  such  also  as  are  depriv- 
ed of  his  quickening  influence,  and  have  only  somewhat 
remaining  in  them  that  is  ready  lo  die,  that  are  pining 
away  in  their  iniquities,  and  sunk  deep  into  deadnessand 
carnality,  (for  his  comforting  communication  is  also  quick- 
ening, and  he  doth  not  use  to  withhold  it  as  it  is  quicken- 
ing, and  continue  it  as  it  is  comforting,  but  if  such  have 
comfort  such  as  it  is,  they  are  their  own  comforters,)  do 
carry  very  discernible  tokens  of  Divine  displeasure  upon 
them  ;  and  the  evils  and  distempers  under  which  their 
spirits  lie  wasting,  are  both  their  sin  and  punishment. 
"Their  own  wickedness  corrects  them,  and  their  backslid- 
ing reproves  them.  And  that  reproof  being  observable, 
doth  the  same  lime  warn  others,  yea  and  doth  that  right 
to  God,  as  to  let  it  be  seen  he  makes  a  difference,  and  re- 
fu.ses  the  intimacies  with  more  negligent,  loose,  idle,  wan- 
ton profes.sors  of  his  name,  which  he  vouchsafes  to  have 
with  some  others,  that  make  it  more  their  business  and 
study  to  carry  acceptably  towards  him,  and  are  more  ma- 
nifestlv  serious,  humble,  diligent,  obedient  observers  of 
his  will.  If,  therefore,  we  find  not  what  we  have  found 
in  this  kind,  however  the  matter  may  possibly  be  resolv- 
able into  the  Divine  pleasure,  (as  it  is  more  likely  to  be 
in  the  case  of  such  desertions  as  are  accompanied  with 
terror,  when  no  notorious  apostacy  or  scandalous  wicked- 
ness hath  gone  before,)  itis  Wh  safe  and  modest,  yea  and 
obvious,  to  suspect  such  delinquencies  as  were  before 
mentioned,  are  designed  to  be  animadverted  upon  ;  and 
that  the  love  hath  been  injured,  which  is  now  not  mani- 
fested as  heretofore. 

9.  That  yet  such  a  degree  of  it  as  is  necessarj'  to  a  com- 
fortable servine  of  God  in  our  .stations  being  afforded; 
such  superadded  degrees,  as  whereby  the  soul  is  in  fre- 
quent raptures  and  transports,  are  not  to  be  thought  with- 
held peniillv,  in  any  peculiar  or  remarkable  respect,  or 
otherwise  than  it  m'av  be  understood  some  way  a  penally, 
not  to  be  already  perfectly  blessed.  For  it  is  certain,  that 
such  rapturous  sensations,  and  Ihe  want  of  them,  are  not 
the  distinguishing  characters  of  the  more  grown,  strong, 
and  excellent  Christians,  and  of  them  that  are  more  infirm, 
and  of  a  meaner  and  lower  pitch  and  stature.  Yea,  those 
ecstatical  emotions,  although  they  have  much  of  a  sensible 


PabtI. 


OP  DELIGHTING  IN  GOD. 


373 


Jfilectation  in  them,  (as  more  hereafter  may  he  said  to 
ihat  purpose,)  and  though  they  may,  in  part,  proceed  from 
she  best  and  mos*  excellent  cause,  do  yet,  if  they  be  fre- 
quent, (which  would  signify  an  aptitude  thereto,)  import 
somewhat  of  dimmation  in  their  subject,  and  imply  what 
is  some  way  a  lessening  of  it,  that  is,  they  imply  the  per- 
sons that  are  more  disposed  this  way,  to  be  of  a  temper 
not  so  well  fixed  and  composed,  but  more  volatile  and 
airy  ;  which  yet  doth  not  intimate,  that  the  chief  cause  and 
author  of  those  motions  is  therefore  mean  and  ignoble; 
nay,  it  argues  nothing  to  the  contrary,  but  that  the  Holy 
Spirit  itself  may  be  the  supreme  cause  of  them.  For  ad- 
mitting it  to  be  so,  it  doth  not  alter  men's  natural  tempers 
and  complexions;  but  so  acts  them,  as  that  they  retain 
(and  express  upon  occasion)  what  was  peculiar  to  their 
temper  notwithstanding.  The  work  and  office  of  the  Holy 
Ghost,  in  his  special  communications,  is  to  alter  and  new- 
mould  men  in  respect  of  their  moral  dispositions,  not  those 
which  are  strictly  and  purely  natural;  the  subject  is  in 
this  regard  the  same  it  was;  and  whatsoever  is  received, 
is  received  according  to  the  disposition  of  that;  and  it  gives 
a  tincture  to  what  s'iipervenes  and  is  implanted  thereinto : 
whence  the  same  degree  of  such  communicated  influence 
will  not  so  discernibly  move  some  tempers,  as  it  doth 
others;  as  the  same  quantity  of  fire  will  not  so  soon  put 
solid  wood  into  a  flame,  as  it  will  light  straw.  That  some 
men  therefore  are  less  sensibly  and  passionately  moved 
with  the  great  things  of  God  (and  even  with  the  discovery 
of  his  love)  than  some  others,  doth  not  argue  them  lo  have 
less  of  the  Spirit,  but  more  of  that  temper  which  better 
comports  with  deeper  judgment,  and  a  calm  and  sober  con- 
sideration of  things.  The  unaptness  of  some  men's  aflTee- 
tions  unto  strong  and  fervent  motion,  doth  indeed  arise 
from  a  stupid  inconsiderateness  ;  of  some  others,  from  a 
more  profound  consideration,  by  which  the  deeper  things 
sink,  and  the  more  they  pierce  even  into  the  inmost  centre 
of  the  soul,  the  less  they  move  the  surface  of  it.  And 
though  I  do  not  think  the  saying  of  that  heathen  applica- 
ble to  this  case,  "  It  is  a  wise  man's  part  to  admire  no- 
thing;" for  here  is  matter  enough  in  this  theme,  the  love 
of  God,  to  justify  the  highest  wonderment  possible,  and  not 
to  admire  in  such  a  case  is  most  stupidly  irrational ;  yet  I 
conceive  the  admiration  (a,s  well  as  other  alTections)  of 
more  considering  persons,  is  more  inward,  calm,  sedate, 
and  dispassionate,  and  is  not  the  less  for  being  so,  but  is 
the  more  solid  and  rational;  and  the  pleasure  that  attends 
it,  is  the  more  deep  and  lasting.  And  the  fervour  that 
ensues  upon  the  apprehended  love  of  God,  prompting  them 
to  such  service  as  is  suitable  to  a  slate  of  devotedness  to 
his  interest,  is  more  intense  and  durable  ;  of  the  others, 
more  flashy  and  inconstant.  As,  though  flax  set  on  fire 
will  flame  more  than  iron ;  yet  withal  it  will  smoke  more, 
Emd  will  not  glow  so  much,  nor  keep  heat  so  long. 

10.  But  to  shut  up  this  discourse :  Thev  that  have  more 
transporting  apprehensions  of  the  love  of  God,  should  take 
heed  of  despising  them  who  have  them  not  in  just  the 
aame  kind,  or  do  not  express  them  in  the  same  seraphic 
strains.  They  that  have  them  not,  should  take  heed  of 
censuring  those  that  with  humble  modesly,  upon  just  oc- 
casion, discover  and  own  what  they  do  experience  in  this 
kind ;  much  less  should  conclude,  that  because  they  find 
them  not,  there  is  therefore  no  such  to  be  found,  which 
cynical  humour  is  too  habitual  to  such  tempers.  If  they 
do  fancy  such  to  be  a  weaker  sort  of  persons,  they  mav  be 
sincere  for  all  that.  And  it  ought  to  be  con.sidered  of 
whom  it  was  said,  that  he  would  not  quench  the  smoking 
flax.  The  grace  and  Spirit  of  Christ  ought  to  be  reveren- 
ced in  the  various  appearances  thereof;  whether  we  be  so- 
ber or  beside  ourselves— the  love  of  Christ  constraineth 
us.'  So  diversely  may  the  apprehensions  of  that  love  work 
m  the  same  person,  much  more  in  divers.  Christians 
should  be  shy  of  making  themselves  standards  to  one  ano- 
ther; which  they  that  do,  discover  more  pride  and  self- 
conceit  than  acquaintance  with  God,  and  more  admiration 
of  themselves  than  of  his  love. 

Thus  far  we  have  given  some  account  of  the  object  to 

be  delighted  in;  wherein,  if  any  think  strange  that  we 

have  spoken  so  much  of  the  delectable  Divine  communica- 

^on  as  belonging  to  the  object ;  (which  how  it  doth  hath 

e  2  Cor.  V.  13,  H. 

28 


been  sufficiently  shown;)  let  them  call  it,  if  they  please, 
a  preparing  or  disposing  of  the  subject ;  (which  it  also, 
making  its  own  way  into  the  soul,  as  hath  been  said,  efTec- 
tually  doth ;)  and  if  the  necessity  of  it  be  acknowledged 
upon  that  account,  it  equally  answers  the  main  purpose 
aimed  in  all  this;  and  had  it  been  only  so  considered, 
would  but  have  inferred  some  alteration  in  the  frame  and 
method  of  this  discourse,  but  not  at  all  of  the  substance 
and  design  of  it. 

II.  We  are  next  lo  say  somewhat  briefly  of  the  delight 
itself  to  be  taken  therein.  Nor  shall  we  be  herein  so  cti- 
rious  as  to  distinguish  (which  some  do)  delight  and  joy. 
The  distinction  wont  to  be  assigned,  cannot,  'tis  plain,  hold 
here,  so  as  to  make  the  former  of  these  signify  a  brutish 
affection  only,  and  the  latter  proper  to  rational  nature. 
Nor  is  there  any  such  propriety  belonging  to  the  words, 
but  they  may  be  rendered  (as  indeed  they  are  used  in 
Scripture)  promiscuously,  either  in  reference  to  the  matter 
of  intellectual  or  sensitive  complacency,  and  either  of  a 
reasonable  being,  or  an  unreasonable.  We  take  these 
therefore  to  signify  substantially  the  same  thing,  and  here 
delight  to  be  entirely  all  one  with  joy :  that  is,  there  is  not 
any  the  highest  degree  of  joy  which  may  not  filly  enough, 
be  comprehended  under  the  name  of  delight,  when  it  is 
placed  (as  here  it  is  required  to  be)  upon  the  blessed  God  ; 
whereof,  that  we  may  speak  the  more  fully,  it  will  be  ne- 
cessary to  preface  somewhat  concerning  its  general  na- 
ture ;  and  more  principally  as  it  is  found  in  man,  within 
which  compass  our  principal  business  lies. 

Delight,  in  the  general,  is  most  intimately  essential  to 
love  ;  which  imports  a  well-pleasedness  arising  from  the 
apprehended  goodness  or  congruitj' of  the  thing  loved: 
and  it  seems  to  be  merely  by  accident,  that  there  is  any 
thing  else  in  love  besides  that  complacency  of  delight; 
that  is,  what  there  is  else  belonging  to  the  nature  of  love 
arises  from  the  mixture  and  variely  which  is  lo  be  found 
in  the  present  stale  of  things ;  which  if  it  were  at  present 
universally  and  perfectly  good,  and  as  most  rationally  it 
might  be  wished,  love  could  have  no  exercise  but  in  de- 
light. Not  being  so,  desire  that  it  might  be  so,  in  reference 
to  ourselves  and  others  whom  we  love,  comes  duly  to  have 
place  ;  together  with  other  acts  or  exercises  of  love,  which 
it  belongs  not  so  much  lo  our  present  purpose  to  mention. 

For  instance,  whatsoever  we  can  love,  is  either  things 
or  persons ;  whatsoever  things  we  love,  is  for  the  sake  of 
persons,  either  ourselves  or  others;  whom  also  we  love 
either  supremely  or  subordinately.  And  whomsoever  we 
love  supremely,  as  it  is  certainly  either  God  or  ourselves, 
we  love  whatsoever  else,  person  or  thing,  either  for  God's 
sake  or  our  own.  Be  it  now  the  one  or  other,  or  where- 
soever we  can  place  our  love,  we  find  things  in  reference 
to  any  object  of  it,  not  yet  as  we  would  have  them,  and  as 
they  shall  be  permanent  and  last  always;  whereunto  this 
is  but  preparatory  only,  and  introductive.  The  creation  is 
indigent,  every  creature  wants  somewhat  even  whereof  it 
is  capable  ;  and  our  own  wants  in  many  respects  we  can- 
not but  feel.  Nothing  is  perfect  in  its  own  kind,  in  respect 
of  all  possible  accessories  thereto ;  even  the  slate  of  glori- 
fied spirits  above  is  not  every  way  perfect ;  much  is  want- 
ing to  their  full  and  complete  felicity  :  the  body  and  com- 
munity whereto  they  belong,  the  general  assembly,  is  not 
yet  entire  and  full ;  their  common  Ruler  and  Lord  is  not 
acknowledged  and  had  in  honour  as  he  shall  be.  In  the 
meanwhile,  their  consummate  blessedness,  (which  much 
depends  on  these  things,)  and  the  solemn  jubilee  lo  be  held 
at  the  close  and  finishing  of  all  God's  work,  is  deferred. 
Yea,  and  if  we  go  higher,  the  blessed  God  himself,  the 
Auihor  and  Original  of  all  things,  although  nothing  be 
wanting  to  the  real  perfection  of  his  being  and  blessedness, 
hath  yet  much  of  his  right  withheld  from  him  by  his  lapsed 
and  apostate  creatures ;  so  that,  which  way  soever  we  turn 
ourselves,  there  remains  to  us  much  matter  of  rational  (yea 
and  holy)  desire ;  and  most  just  cause  that  our  love  (place 
we  it  as  well  and  duly  as  we  can)  have  its  exercise  that 
way;  we  have  before  us  many  desiderata,  according  as 
things  yet  are.  Desire  is  therefore  love  suited  to  an  im- 
perfect state  of  things  wherein  it  is  yet  imperfect.  And 
because  it's  suited  to  .such  a  state  of  things,  it  cannot 
therefore  but  be  imperfect  love,  or  love  tending  to  perfeo 


374 


OP  DELIGHTING  IN  GOD. 


Part  I. 


tion.  Pure  and  simple  delight  is  love  suited  to  a  state  of 
things  every  way  perfect,  and  whereto  there  is  nothing 
lacking.  Wherefore  delight  appears  to  be  the  perfection 
of  love,  or  desire  satisfied.  But  now  because  this  present 
state  is  mixed,  and  not  simply  evil,  or  such  wherein  we 
find  no  present  good;  therefore  the  love  which  is  suited 
thereto,  ought  consequently  to  be  mixed  of  these  two  espe- 
cially, (unto  which  two  the  present  discourse  is  both  ex- 
tended and  confined,  because  these  two  afi'ections  only  are 
mentioned  in  the  text,)  desire  and  delight.  So  far  as  things 
are  otherwise  than  we  practically  apprehend,  'lis  fit  they 
should  be  with  ouiselves  or  others  whom  we  love ;  our 
love  is  exercised  in  desire,  wherein  they  are  as  we  would 
have  them,  in  delight ;  for  then  our  desire  is  so  far  satis- 
fied ;  and  desire  satisfied  ceases,  though  love  do  not  cease. 
Or,  it  ceases  not  by  vanishing  into  nothing,  but  by  being 
satisfied  ;  that  is,  by  being  perfected  in  the  delight  which 
now  takes  place. 

The  one  of  these  is  therefore  truly  said  to  be  love  exer- 
cised upon  a  good  which  we  behold  at  a  distance,  and  are 
reaching  at.  The  other,  love  solacing  itself  in  a  present 
good.  They  are  as  the  wings  and  arms  of  love  ;  those  for 
pursuits,  l/iese  for  embraces.  On  the  former  is  love  in 
motion  ;  tlie  latter  is  love  in  rest.  And  as  in  bodily  mo- 
tion and  rest,  that  is  in  order  to  this,  and  is  perfected  in  it. 
Things  move,  not  that  they  may  move,  but  that  they  may 
rest;  (whence  perpetual  progressive  motion  is  not  to  be 
found ;)  so  it  is  also  in  the  motion  and  rest  of  the  mind  or 
spirit.  It  moves  towards  an  object  with  a  design  and  ex- 
pectation to  rest  in  it,  and  (according  to  the  course  and 
order  which  God  hath  stated  and  set)  can  never  move  for- 
ward endlessly  towards  a  good  in  which  it  shall  not  at 
length  rest ;  though  yet  desire  and  delight  have  a  continual 
vicissitude,  and  do  (as  it  were  circularly)  beget  one  ano- 
ther. And  thus  hath  God  himself  been  pleased  to  express 
his  own  delight,  or  the  joy  which  he  taKes  in  his  people, 
even  by  the  name  of  rest,  viz.  that  of  love.  He  will  re- 
joice over  thee  with  joy,  he  will  rest  in  his  love.ii  Where- 
fore delight  hath  not  been  unfitly  defined — the  repose  or 
rest  of  the  desiring  faculty  of  the  thing  desired. 

It  is  true,  that  love,  as  such,  hath  ever  somewhat  of 
delectation  in  it ;  for  we  entertain  the  first  view  of  any 
thing  we  apprehend  as  good,  with  some  pleasedness  therein, 
(so  far  as  it  is  loved,)  it  is  grateful  to  us,  and  we  are  grati- 
fied some  way  by  it ;  yea,  there  is  somewhat  of  this  before 
any  emotion  by  de.sire  towards  it ;  for  we  would  not  desire 
it,  if  it  were  not  pleasing  to  us ;  which  desire  is  then  con- 
tinued (as  far  as  love  is  in  exercise)  till  it  bo  attained  for 
ourselves  or  others,  according  as  the  object  of  our  love 
(i.  e.  the  object  for  whom  as  we  may  call  it)  is.  Nor  is  that 
a  difficulty,  liow  yet  there  may  be  somewhat  of  delecta- 
tion, and  even  of  rest,  in  this  love  of  desire.  For  the  soul 
dolh  in  that  case,  while  it  is. thus  desiring,  rest  from  the 
indetermination  of  desire :  that  is,  if  it  have  placed  love 
upon  any  one  (itself  or  another)  upon  whom  therefore  it 
doth  with  a  sort  of  pleasedness  slay  and  rest ;  it  doth  first, 
in  the  general,  desire  it  may  be  well  with  such  a  one  ;  and 
then,  if  any  thing  occur  to  its  notice,  that  it  apprehend: 
would  be  an  advantage  to  the  person  loved ;  though  it  cease 
not  desiring  it,  yet  it  ceases  from  those  its  former  hover- 
ings  of  desire  being  pitched  upon  this  one  thing,  as  satisfi- 
ed that  this  would  be  a  good  to  him  it  loves.  The  appetite 
stays  and  insists  upon  this  thing;  as  the  Psalmist,  One 
thing  have  I  desired.'  It  hath  here  as  it  were  a  sort  of  hy- 
pothetical rcsl ;  ij.  d.  how  well  pleased  should  I  be  if  this 
were  compassed  and  brought  about  !  or  it  hath  an  antici- 
pated and  pre-apprehcnded  rest,  a  rest  in  hope,  (by  which 
the  object  is  .some  way  made  present,)  as  it  is  said,  "  We 
rejoice  in  hope  of  the  glory  of  God."  For  there  is  no  ra- 
tional desire  which  is  not  accompanied  with  hope.  De- 
spair stifles  desire.  That  which  appears  simply  impossi- 
ble, pas.ses  for  nothing ;  and  goodness  goes  not  beyond  the 
compass  of  being.  But  whatsoever  appears  to  lis  a  good 
(whether  for  ourselves  or  another)that  is  suitable  and  pos- 
sible, that,  if  love  stir  in  reference  to  it,  becomes  the  object 
of  complacential  desire ;  thai  is,  it  pleases  us  first  upon 
sight,  or  upon  such  an  apprehension  of  it ;  the  appetite 
pitches,  centres,  and  rests  upon  it ;  and  then  we  pnr.s\ie  it 
with  desire.    But  then  our  delectation  therein  grows,  as 

il  Zoph.  ui.  17.  IS. 


our  hope  doth  it  will  be  attained  ;  and  still  more  (if  we 
find  it  to  answer  its  first  appearance)  as  by  degrees  it  is 
attained  actually;  till  being  fully  attained,  our  desire  (as 
to  that  thing)  ends  in  all  the  delight  and  satisfaction  which 
it  can  afford  us.  So  that  the  delight  and  rest  which  fol- 
lows desire  in  the  actual  fruition  of  a  full  emd  satisfyino 
good,  is  much  more  intense  and  pure,  than  that  wiiich 
either  goes  before,  or  doth  accompany  it;  and  is  indeed 
the  same  thing  with  fruition  or  enjoyment  itself;  only  that 
this  term  hath  been,  by  some,  more  appropriated  to  signify 
the  delectation  which  is  taken  in  the  last  end,  unto  whicn 
}'et  it  hath  no  more  native  designation  than  divers  other 
words.  We  have  then  thus  far  some  general  notion  of 
delight,  and  also  of  desire,  which  is  taken  in  here  only  on 
the  bye,  and  as  tending  somewhat  to  illustrate  the  other, 
whereof  yet  what  we  now  say  may  be  of  some  use  hereafter. 

We  are  next  to  speak  of  this  delight  in  special,  which  is 
here  to  be  placed  upon  God.  And  about  which  we  are  to 
consider,  both — what  it  is  we  are  called  to — and  how  we 
are  to  reckon  ourselves  called  to  it.     And, 

1.  That  we  may  show,  what  we  are  called  to.  Having 
in  this  general  account  spoken  only  of  human  delight,  or 
of  delight  as  it  is  to  be  foimd  among  men ;  it  will  now  be 
necessary. 

To  distinguish  this  into  merely  natural,  and  holy.  And 
when  we  thus  distinguish,  it  is  to  be  understood,  that  by 
natural  we  mean  what  is  within  the  sphere  of  nature  in  its 
present  corrupted  state ;  otherwise,  what  was  natural  to 
man  did  (taken  in  a  large  sense)  include  holiness  in  it; 
and  so  the  addition  of  holiness  doth  but  make  up  purely 
natural  delight,  as  it  was  at  first :  but  as  the  case  now  is, 
the  distinction  is  necessary.  And  the  latter  of  these  only 
will  be  the  subject  of  our  following  discourse ;  as  being 
onlv  suitable  to  the  blessed  object  whereon  it  must  termi- 
nate, and  only  capable  of  being  applied  thereto.  When 
therefore  our  delight  is  to  be  placed  and  set  on  God,  this 
must  be  understood  as  presupposed,  that  it  be  purified, 
drained  from  the  pollution  and  impure  tinctures  which  it 
hath  derived  from  our  vitiated  natures,  and  further  con- 
tracted by  our  converse  with  impure,  mean,  and  vile  things. 
For  only  that  delight  is  to  be  placed  on  God  which  can 
be  so  placed  ;  and  delighting  in  God  being  duly  designed, 
that  is,  by  consequence  designed  which  is  necessary  iJiere- 
to ;  and  thereto  is  necessary,  not  merely  the  direction  of 
one  such  particular  act  towards  God,  but  a  holy  principle, 
aspre-requi«itetotheright  doing  even  of  that  also.  Unholy 
loves  declines  God  ;  and  indeed  it  is  unholy  inasmuch  as 
it  doth  so.  Whence  therefore  it  is  as  impossible  it  should 
be  set  on  God,  remaining  unholy,  as  that  it  should  be  ano- 
ther thing  from  itself,  aiid  yet  be  still  wholly  what  it  was. 
Although  it  cannot  be  another  thing  in  its  general  nature, 
(as  it  is  not  necessary  it  should,)  it  must  be  a  much  alter- 
ed thing,  by  the  accession  of  holiness  thereto.  And  this 
coming  upon  the  whole  soul,  even  upon  all  its  faculties 
and  powers,  doth  therein  spread  itself  unto  its  delight  also. 
Delight  in  God  is  not  the  work  of  an  unholy  heart.  And 
(as  may  be  collected  from  what  hath  been  said)  holine&s 
consisting  in  a  right  disposition  of  heart  towards  God,  a 
divine  nature,  participated  from  him,  conformed  to  him, 
which  works  and  tends  towards  him,  and  in  itself  so  de- 
lightful a  thing;  it  may  thence  be  seen  what  holy  delight 
is,  or  wherein  the  holiness  of  it  stands. 

It  must  to  this  purpose  be  considered,  that  this  holy  de- 
light is  twofold,  according  to  a  twofold  consideration  of 
the  dcleclnble  object,  into  which  what  ivas  formerly  said 
about  it  may  be  reduced.  All  delight  in  God  supposes,  as 
hath  been  said,  some  communication  from  him. 

That  communication  is  either  of  light,  whereby  his  na- 
ture and  attributes  are  in  some  measure  known;  or  of 
operative  influence,  whereby  his  image  is  impres.sed,  and 
the  soul  is  framed  according  to  his  will.  And  so  it  is 
partlv  mental  or  notional  (I  mean  not  merely  notional,  but 
that  hath  with  it  also  an  aptitude  to  beget  a  correspondent 
impression  on  the  soul,  and  not  engage  it  in  some  specula- 
tions concerning  him  onlv)  and  partly  real,  that  actually 
begets  such  an  impression  itself  It  is  partly  such  as  may 
be  understood,  and  partly  .such  as  may  be  telt;  the  mani- 
festation of  his  love  partly  belongs  to  the  one  of  these,  and 
partly  to  the  other. 

e  Psat  xxvii.  4. 


PiRT  I. 


OF  DELIGHTING  IN  GOD. 


Answerably  hereto,  the  delight  that  is  taken  in  him,  is 
either  more  open  and  explicit,  and  wherein  a  person  reflects 
jpon  and  takes  notice  of  his  own  act  and  whereupon  it  is 
exercised — or,  more  latent,  implicit  and  unobserved,  when 
his  delight  lies  folded  up  in  other  acts  and  dispositions  which 
have  another  more  principal  design,  though  that  also  is  in- 
volved in  them.  Ihefurmer  way,  the  soul  delights  in  God 
more  directly,  applying  itself  thereto  on  purpose,  and  bend- 
ing the  mind  and  'heart  intentionally  thereto;  its  present 
views  of  him  having  that  very  design  and  aim.  The  lalter 
way,  it  delights  in  him  rather  collaterally  when  its  present 
action  (as  well  as  the  disposition  leading  to  it)  hath  another 
more  direct  scope  and  aim.  And  the  delight  only  adheres 
to  the  act,  as  being  in  itself  delightful ;  as  for  instance, 
the  acts  of  repentance,  trust,  self-denial,  &c.  which  have 
another  end  than  delight,  though  that  insinuates  into  them. 
The  former  of  these  may  be  called  coittemplalivc  delight : 
the  soul  solacing  itself  "in  a  pleasant  meditation  of  God, 
whereby  its  delight  in  him  is  excited  and  stirred  up.  The 
latter  (understanding  sense  spiritually,  as  it  belongs  to  the 
new  creature,  and  is  taken  Phil.  i.  9.  Heb.  v.  ult.)  may  be 
called  sensitive  delight ;  whereby  the  soul,  as  it  were,  tastes 
how  gracious  the  Lord  is.  Which  though  it  doth  by  the 
other  also,  yet  the  distinction  holds  in  respect  of  the  way 
wherein  the  delight  is  begotten  and  begun,  if  not  in  re- 
spect of  the  thing  itself,  begotten,  or' wherein  the  matter 
ends.  In  the  former  way,  the  soul  more  expressly  reflects 
upon  its  own  present  exercise,  which  it  directly  intends. 
In  the  latter,  it  may  not  reflect  expressly  either  upon  its 
actual  delight  which  it  hath,  nor  actually  consider  God  as 
the  object  that  yields  it  that  pleasure  ;  as  I  may  be  de- 
lighted by  the  pleasant  taste  of  this  or  that  food,  without 
considering  what  the  thing  is  I  am  feeding  on ;  nor  have 
distinct  reflection  on  the  pleasure  I  take  therein,  having 
another  and  more  principal  design  in  eating,  the  recruiting 
of  my  strength,  and  that  delight  being  only  accessory  and 
accruing  on  the  bye.  The  former  is  less  durable,  and 
sooner  apt  to  vanish  upon  the  cessation  of  the  present  act, 
like  the  delight  of  the  eye.  The  latter  is  more  permanent, 
as  that  of  the  taste,  and  habitual ;  such  as  is  the  plea.sure 
of  any  thing  whereof  one  hath  a  continued  possession,  as 
of  a  confirmed  state  and  habit  of  health,  or  of  the  riches, 
dignities,  pleasant  accommodations  which  belong  to  any 
one's  settled  condition;  of  which  he  hath  that  continual 
enjoyment  that  insensibly  forms  his  spirit,  raises  and  keeps 
it  up  to  a  pitch  suitable  to  his  condition,  though  he  have 
not  every  day  or  hour  distinct  formed  thoughts  of  them, 
nor  is  often  in  that  contemplative  transport  with  Nebuchad- 
nezzar.— Is  not  this  great  Babylon  which  I  have  built  ^ 
&c. 

Both  these  are  holy  delight,  or  delight  in  God.  In  both 
whereof  may  be  seen,  added  to  the  general  nature  of  de- 
light, a  holy  nature  as  the  principle,  inferring  a  powerful 
steady  determination  of  the  heart  towards  God,  as  the 
object  and  end  which  it  ultimately  tends  to,  and  terminates 
upon.  Though  in  the  former  way  of  delighting  in  God, 
the  soul  tends  towards  him  more  direclly :  in  the  latter 
(according  as  the  acts  may  be  to  which  the  delight  adheres,) 
more  obliquely,  and  through  several  things  that  may  be 
intermediate  unto  that  final  and  ultimate  object. 

And  both  these  may  fitly  be  understood  to  be  within  the 
meaning  of  this  text ;  which  therefore  we  shall  now  consider 
apart  and  severally;  though  both  of  them  very  briefly. 

And  we  begin  with  the  latter  of  them.  For  though  the 
former  hath,  in  some  respect,  an  excellency  in  it  above  the 
latter ;  yet  as  the  progress  of  nature  in  other  creatures  is 
by  way  of  ascent,  from  what  is  more  imperfect  to  what  is 
perfecter  and  more  excellent ;  so  is  it  with  the  communi- 
cated divine  nature  in  the  new  creature,  which  puis  itself 
forth,  first  in  more  imperfect  operations,  th?  buddings,  as 
it  were,  of  that  tree  of  life  which  hath  its  more  florid  blos- 
soms, and  at  length  its  ripe  and  fragrant  fruit  aflerwards; 
or,  (to  come  nearer  the  case,)  inasmuch  as  the  latter  sort  of 
delight  (according  to  the  order  wherein  we  before  men- 
tioned them)  hath  more  in  it  of  the  exercise  of  spiritual 
sense,  the  other  more  of  spiritual  reason ;  since  human 
creatures,  that  have  natures  capable  of  both  sorts  of  func- 
tions, do  first  exercise  sense,  and  by  a  slower  and  more 
gradual  process,  come  on  to  acts  of  ratiocination  aflerwards. 
So  it  is  here,  the  soul  in  which  the  divine  life  hath  taken 


place,  doth  first  exercise  itself  in  spiritual  sensations;  so 
that  though,  in  the  matter  of  delight,  it  is  not  destitute  of 
the  grateful  relishes  of  things  truly  and  spiritually  delect- 
able ;  yet  the  more  formed  and  designed  acts  of  holy  de- 
lectation, in  the  highest  object  thereof,  distinctly  appre- 
hended and  pitched  upon  for  that  purpose,  do  follow  m 
their  season ;  and  these  are  preparations,  and  the  essays 
of  the  new  creature,  gradually  and  more  indistinctly  put- 
ting forth  itself  in  order  thereto;  the  embryos  of  the  other. 
If  therefore  it  be  inquired,  wherein  the  delight  of  this 
more  imperfect  sort  doth  consist  1  I  answer,  in  the  soul's 
sensation  and  relish  of  sweetness  in  the  holy,  quickening 
communications  of  God  unto  it,  by  which  he  first  forms  it 
for  himself,  and  in  the  operations  which  it  is  hereby  en- 
abled to  put  forth  towards  him,  while  it  is  in  the  infancy 
or  childhood  of  its  Christian  state.  Nor,  while  we  say  the 
delight  of  this  kind  doth  more  properly  belong  to  the 
younger  and  more  immature  state  of  Christianity,  do  we 
thereby  intend  wholly  to  appropriate  or  confine  it  to  that 
slate.  '  For  as  when  a  child  is  grown  up  to  the  capacity  oi 
exercising  reason,  it  doth  not  then  give  over  to  use  sense, 
but  continues  the  exercise  of  it  also  in  its  adult  state, 
even  as  long  as  the  person  lives ;  only,  in  its  infancy  and 
childhood  its  life  is  more  entirely  a  life  of  sense,  though 
there  are  early  buddings  of  reason,  that  soon  come  to  be 
intermingled  therein;  notwithstanding  which,  the  princi- 
ple that  rules  and  is  more  in  exercise,  more  fitly  gives  the 
denomination.  So  it  is  in  this  case  also ;  that  is,  though 
there  are  .sensations  of  delight  and  pleasure  in  religion, 
(yea,  and  those  more  quick,  confirmed,  cmd  strong  in  more 
grown  Christians.)  5'et  these  sensations  are  more  single 
and  unaccompanied  (though  not  altogether')  \\'ith  the  ex- 
ercise of  spiritual  reason  and  judgment,  and  do  less  come 
in  that  way  with  Christians  in  their  minority,  than  with 
others  or  themselves  afterwards.  Therefore  that  which  we 
are  to  understand  ourselves  called  lo  under  the  name  of  de- 
lightine  in  God  (thus  taken)  is— the  keeping  of  our  souls 
open  to  Divine  influences  and  communications;— thirst- 
ing after  them,  praying  and  wailing  lor  them ;— endeavour- 
ing to  improve  them  and  co-operate  with  them,  and  to  stir 
up  ourselves  unto  such  exercises  of  religion  as  they  lead 
to.  and  are  most  suitable  to  our  present  slate :— together 
with  an  allowing  yea,  and  applying  ourselves  to  stay 
and  taste  in  our  progress  and  course,  the  i^weetness  and 
delightfulness  of  those  communications  and  operations 
whereof  we  have  any  present  experience.  For  instance ; 
when  we  find  God  a't  work  with  us,  and  graciously  deal- 
ing with  our  spirits,  lo  humble  them,  break  and  melt  them 
un'der  a  .sense  of  sin,  incline  and  turn  them  towards  him- 
self, draw  them  lo  a  closure  with  his  Son  the  Redeemer, 
to  a  resignation  and  surrender  of  ourselves  to  him,  upon 
the  terms  of  his  covenant  and  law  of  grace ;  yea,  and 
when  afterwards  we  find  him  framing  our  hearts  to  a 
course  of  holy  walking  and  conversation  ;  to  the  denial  of 
ungodliness  and  worldly  lusts;  to  a  sober,  righteous,  and 
godly  life  in  this  present  world;  lo  the  exercises  of  piety, 
sobriety,  righteousness,  charity,  mercy,  &c.  And  now  this 
or  the  like  heavenly  dictate  occurs  to  us,  "  Delight  thyself 
in  the  Lord  ;"  what  doth  it  import''  what  must  we  under- 
stand it  to  say  or  signify  to  us  1  Though  this  that  hath 
been  mentioned,  and  Which  we  are  now  saying,  is  not  all 
that  it  signifies ;  (as  will  be  shown  hereafter;)  yet  thus  much 
w  must  understand  it  doth  signify  and  say  lo  us  ;  "  Thy 
only  true  delights  are  to  be  found  in  a  course  of  religion  ; 
they  are  not  to  be  expected  from  this  world,  or  thy  former 
sinful  course;  bul  in  exercising  thyself  unto  godliness,  in 
receiving  and  complying  with  the  Divine  discoveries,  re- 
commended to  thee'in  the  Gospel,  and  (through  thein) 
the  influences  of  life  and  grace,  which  readily  flow  in 
upon  any  soul  that  hungers  and  thirsts  after  righteous- 
ness ;  and  by  which  thou  mayest  be  framed  after 
the  good  and  holy  and  acceptable  will  of  God.  Herein 
thou  Shalt  find  siich  pleasures  and  delights  entertaining 
thy  soul,  as  that  thou  wilt  have  no  cau.«e  to  envy  wicked 
men  their  sensual  delights  which  they  find  in  their  sinful 
way;  if  thou  wilt  but  observe  what  Ih'nu  findesl.  and  exer- 
cise thy  sense,  to  discern  between  good  and  evil ;  and  set 
thyself  to  consider  whether  there  be  not  as  well  more 
satisfying,  as  purer,  relishes  of  pleasure,  in  mortifying  the 
flesh  with  the  aflfections  and  lusts  thereof,  in  denying  thy- 


376 


OF  DELIGHTING  IN  GOD. 


Part  I. 


self,  in  dying  lo  this  world,  in  living  to  God,  in  minding 
ihe  things  of  another  world,  in  giving  up  thyself  to  the 
several  exercises  of  a  holy  life,  watching,  praying,  medi- 
tating, &C.  va  trusting  in  the  Lord  with  all  thy  heart,  and 
m  doing  all  the  good  thou  canst  in  thy  place  and  station, 
letting  so  thy  light  shine  before  men,  that  they  seeing  thy 
good  works,  may  glorify  thy  Father  which  is  in  heaven ; 
in  contentment  with  what  thou  enjoyest,  and  patience  un- 
der what  thou  sufferest  in  this  world,  in  doing  justice, 
loving  righteousness,  and  walking  humbly  with  thy  God ; 
than  ever  the  vanishing  pleasures  of  sin  did  or  can  afford." 
Thus  into  these  two  things  may  all  be  summed  up,  which 
delighting  in  God  imports  according  to  this  notion  of  it 
—  I.  The  applying  ourselves  to  those  things  by  the  help  of 
God's  own  communicated  influence  (which  in  that  case 
will  not  be  withheld)  wherein  the  matter  of  delight  lies — 
2.  The  reflecting  upon  the  things  themselves  that  are  so 
delightful,  and  setting  ourselves  to  discern,  and  tasting 
actually  the  delectableness  of  them.  And  surely,  if  such 
words,  "  Delight  thyself  in  the  Lord,"  do  say  to  us  all 
this,  they  do  not  say  nothing ;  nor  say  any  thing  imperti- 
nent, either  to  their  own  native  import,  or  our  stale  and 
condition  in  this  world. 

Ob.  But  here  it  may  be  objected ;  If  we  so  interpret 
delighting  in  God,  we  shall  by  this  means  bring  the  whole 
of  religion,  and  all  sorts  of  actions  that  are  governed  and 
directed  by  it,  within  the  compass  of  this  one  thing;  and 
make  delighting  in  God  swallow  up  all  that  belongs  to  a 
Christian,  and  be  the  same  thing  with  repentance,  faith, 
self-denial,  humility,  meekness,  patience,  &c.  which  would 
sure  seem  too  much  to  be  comprehended  under  the  name 
of  one  particular  holy  action  or  affection ;  especially  that 
they  should  be  called  delighting  in  God,  when  in  the  ex- 
ercise of  divers  of  these,  God  may  possibly  not  be  in  that 
instant  actually  so  much  as  thought  on.  Aiis.  To  this  it 
may  be  sufficiently  answered  ; 

1.  That  these  things  cannot  be  hence  said  with  any  pre- 
tence to  be  made  the  same  thing  with  delighting  in  God ; 
but  only  that  there  is  a  delight  adhering  to  all  these  ;  no 
more  than  it  can  be  said,  when,  at  some  splendid  treat  or 
entertainment,  there  is  a  great  variety  of  delicious  meats 
and  wine,  which  do  therefore  all  agree  in  this, — that  they 
are  delectable  ;  that  all  these  dishes  and  liquors  are  there- 
fore one  and  the  same.  Or,  if  the  ma.ster  of  the  feast  call 
upon  his  guests  to  delight  themselves  with  him  their  friend, 
(as  here  the  particle  in  the  text,  which  we  read  delight 
thy.self  ijj  the  Lord,  maybe  read  delight  thyself  wi/A  him,) 
and  he  explains  himself,  that  he  means  by  tasting  this  and 
that  and  another  sort  of  his  provisions,  and  eating  and 
drinking  cheerfully  thereof,  surely  his  words  could  not 
with  more  reason  than  civility  be  capable  of  that  snarling 
reply ;  that,  therefore,  it  seems,  he  thought  the  things 
themselves  or  their  tastes  and  relishes  were  all  one.  For 
though  they  all  afford  delight,  yet  each  of  a  different  kind. 

2.  But  are  not  all  these  truly  delectable  !  Is  there  not 
a  real  delight  to  be  had  in  them  1  Let  any  man,  that  hath 
tried,  consult  his  experience  ;  yea,  let  any  one  tnat  hath 
not  besotted  his  soul,  and  infatuated  his  understanding, 
but  seriously  consider  the  very  ideas  of  these  things,  and 
revolve  the  notions  of  them  in  his  mind,  and  then  soberly 
judge,  whether  they  be  not  delightful  1  And  if  so,  when 
there  is  an  actual  sense  of  pleasure  and  sweetness  in  the 
communicated  power,  and  m  the  practice  of  them,  why  is 
not  this  delighting  in  God  1  Admit  that  he  is  not  actually 
thought  on  in  some  of  these  exercises;  as  when  I  freely 
forgive  a  wrong,  or  relieve  a  distressed  person,  or  right  a 
wronged  one ;  if  yet  I  do  these  things,  from  the  radical 
principle  of  the  love  of  God  deeply  settled  in  my  soul, 
and  with  a  sensible  delight  accompanying  my  act,  and  the 
disposition  I  find  in  mine  heart  thereunto;  here  is  not, 
'tis  true,  the  very  act  of  delighting  in  God,  formally  termi- 
nated upon  him  a.s  the  Object;  but  it  is  he  that  gives 
me  this  delight,  and  is  the  material  Object  (as  well  as 
Attthor)  of  it.  The  communication  is  from  him,  whereby 
I  am  delighted,  and  enabled  to  do  Ihe  things  that  arc  fur- 
ther delightful.  As  if  I  converse  with  an  excellent  person, 
my  intimate  friend,  who  is  at  this  time  incognito,  and  by 
a  disgui.se  conceals  himself  from  me,  or  I  through  my  for- 
getfulness  or  inadvertency  have  no  present  thoughts  of  this 

r  Job  xxxiv.  t. 


person ;  but  I  hear  his  pleasant  disconrse,  and  am  much  ta- 
ken with  it,  and  the  person  on  the  account  of  it :  it  is  my 
friend  that  I  delighted  in  all  this  while  though  I  knew  it  not. 

3.  And  what  fault  can  I  find  in  the  mauer  that  divine 
delight  thus  runs  and  spreads  itself  through  the  whole 
business  of  religion,  and  all  the  affairs  whereon  it  halh  any 
influence  7  Is  this  the  worse  or  the  better  1  Have  I  any 
cause  to  quarrel  at  this  1  Sure  I  have  not.  But  if  I  have 
not  such  actual  thoughts  of  God,  as  may  give  me  the  ad- 
vantage of  terminating  my  delight  more  directly  on  him, 
that  may  be.  very  much,  my  own  fault. 

4.  And  what  is  that  an  absurdity,  that  under  the  name  of 
delighting  in  God,  the  several  acts  and  exercises  of  religion 
besides  should  be  comprehended  1  How  often  in  Scripture 
are  other  (no  more  eminent)  parts  of  religion  put  for  the 
whole.  The  knowledge  of  God,  calling  upon  God,  the  fear 
of  God,  &c.  How  commonly  are  these  acknowledged  to 
be  paraphrases  of  religion  !  And  shall  I  not  add,  the  love 
of  God  1  that  most  authentic  and  owned  summary  of  all 
practical  religion,  and  which  ought  to  influence  all  our 
actions.  And  then  how  far  are  we  from  our  mark  1  What 
is  the  difference  between  loving  God,  and  delighting  in  him  1 
But  I  moreover  add,  that  delight  itself  in  him,  cannot  but 
be  so  taken  in  that  sharp  passage ;  (though  misapplied  to 
the  person  of  whom  it  was  meant ;)  for  Job  hath  said,  what 
profit  is  it  that  a  man  should  delight  himself  with  God,f 
i.  e.  or  be  religious'?  It  fitly  enough  signifies  religion,  as 
thus  modified  or  qualified,  viz.  as  having  this  quality 
belonging  to  it,  that  it  is  delightful,  or  tinctured  with 
delight  in  God.  But  this  (so  large)  is  not  the  only  sense, 
as  we  have  said,  wherein  we  are  to  take  delighting  in  God. 
And  when  any  part  of  religion  casts  its  name  upon  the 
whole,  it  would  be  very  unreasonable  to  exclude  the  part 
from  which  the  denomination  is  taken,  or  not  to  make  that 
the  principal  thing  there  meant.  We  therefore  proceed  to 
speak, 

2.  Of  the  more  explicit  delight  in  God :  and  shall  therein 
consider, — the  nature  and  modification  of  it. 

1.  Its  nature ;  which  from  what  hath  been  said  of  delight 
in  the  general,  with  the  addition  of  holiness  thereto,  (which 
is  the  work  of  God's  Spirit,  determining  the  act  or  faculty 
to  which  it  adheres  towards  God,)  may  be  conceived  thus, — 
That  it  is  the  acquiescence  or  rest  of  the  soul  in  God,  by  a 
satisfiedness  of  will  in  him,  as  the  best  and  most  excellent 
good.  That  it  be  the  rest  of  the  .soul,  belongs  to  its  general 
nature.  And  so  doth  the  mentioned  kind  of  rest,  more  dis- 
tinguishingly,  hy  the  will's  satisfiedness  in  him,  because  the 
sold  may  be  also  said  to  rest  satisfied  (in  respect  of  another 
faculty  Vby  the  mere  knowledge  of  truth;  but  this  .supposes 
so  mucn  of  that  also  as  is  necessary.  And  because  the  acts 
of  the  understanding  are  subservient  and  in  order  to  those 
of  the  will,  in  the  soul's  pursuit  of  a  delightful  good; 
which  is  so  far  attained  as  it  actually  delights  therein ; 
therefore  this  may  more  simply  be  called  the  rest  of  the 
whole  soul,  whereas  that  other  is  its  rest  but  in  some  respect 
only:  especially  when  we  add,  as  in  the  best  and  most 
excellent  good ;  for  this  signifies  the  good  wherein  it  rests 
10  be  ultimate,  and  its  last'end,  the  very  period  of  its  pur- 
suits, beyond  which  it  neither  needs  nor  desires  to  go  fur- 
ther, viz.  as  to  the  kind  and  nature  of  the  good  which  it  is 
now  intent  upon  ;  though  it  still  desire  more  of  the  same, 
till  there  be  no  place  left  for  further  desire,  but  it  wholly 
cease  and  end  in  full  satisfaction.  And  that  we  may 
speak  somewhat  more  particularly  of  this  rest  in  God ;  it 


with  such  conceptions  of  his  nature  and  attributes,  as  that 
it  may  be  truly  said  to  be  himself  it  delights  in,  and  not 
another  thing;  not  an  idol  of  its  own  fancy,  and  which  its 
imagination  hath  created  and  set  up  to  it  instead  of  God. 
Therefore  his  own  representation  of  himself  must  be  our 
mr.xsurc  :  which  being  forsaken,  or  not  .so  diligently  iiiiend- 
ed  10,  he  is  either  by  some  misrepresented,  (according  as 
their  own  corrupt  hearts  do  sug.gest  impure  thoughts,)  and 
made  altogether  such  a  one  as  themselves,  and  such  as 
cannot  be  the  object  of  a  pure  and  spiritual  delight ;  or  bv 
others  (as  their  guilt  and  fear  do  suggest  to  them  black 
and  direful  thoughts  of  him)  rendered  such  as  that  he  can- 
not be  the  object  of  any  delight  at  all. 


PiSTl 


OP  DELIGHTING  IN  GOD. 


3n 


2.  It  supposes  actual  thoughts  of  him ;  "  My  soul  shall 
be  satisfied  as  with  marrow  and  fatness,  when  I  remem- 
ber thee  upon  my  bed,  and  meditate  on  thee  in  the  night 
watches."? 

3.  A  pleasedness  with  even  the  first  view  or  apprehen- 
sion of  him;  which  is  most  essential  to  any  love  to  him, 
and  which  gives  rise  to  any  motion  of, 

4.  Desire  directed  towards  him,  upon  the  apprehension 
that  somewhat  is  absent,  either  of  what  is  due  to  him,  or 
lacking  to  ourselves  from  him. 

5.  It  includes  the  satisfaction  or  repose  itself  which  the 
soul  hath,  so  far  as  it  finds  its  desire  answered  in  the  one 
kind  or  the  other.  Where  we  must  more  distinctly  know, 
that  the  delight  taken  in  him,  is  according  as  the  desire  is 
which  works  towards  him,  and  that  as  our  love  to  him  is : 
now  we  love  him  either  for  himself,  or  for  our  ownselves. 

For  himself,  ultimately,  so  as  that  our  love  periods  in 
him,  and  stays  there,  viz.  on  him,  as  good  in  himself. 

For  ourselves ;  as  when  our  love  to  him  returns  upon 
ourselves,  apprehending  a  goodness  in  him  which  is  suit- 
able for  our  enjoyment.  Loving  him  in  ihe  fo?mer  icait, 
we  desire  all  may  be  ascribed  and  given  to  him,  that  pos- 
sibly may  or  can.  And  because  we  know  him  to  be  every 
way  perfect  and  full,  and  that  nothing  can  be  added  to 
him  of  real  perfection,  and  therefore  nothing  can  be  given 
him  besides  external  honour  and  acknowledgments,  we 
therefore  desire  these  may  be  universally  rendered  him  to 
the  very  uttermost.  And  as  far  as  we  find  him  worthily 
glorified,  admired,  and  had  in  honour,  so  far  we  have  de- 
light in  (or  in  reference  to)  him ;  consisting  in  the  gratifi- 
cation of  that  desire.  Loving  him  in  the  otkericati,  (which 
also  we  are  not  only  allowed,  but  obliged  to  do,  in  contra- 
distinction to  all  creature  good,)  we  desire  his  nearer  pre- 
sence and  converse,  more  full  communications  of  his 
light,  grace,  and  consolations.  And  are  delighted  accord- 
ing as  we  find  such  desire  is  answered  unto  us. 

6.  The  form  of  expression  used  in  the  text,  implies  also 
a  stirring  up  ourselves,  and  the  use  of  endeavours  with 
our  own  hearts,  to  foment,  heighten,  and  raise  our  own 
delight.  The  conjugation  (as  it  is  thought  fit  to  be  called) 
into  which  the  word  is  put,  importing,  by  a  peculiarity  of 
expressiveness  belonging  to  the  sacred  language,  action 
upon  one-self;  which  must  also  be  understood  to  have  the 
same  force,  in  reference  to  that  former  sense  of  delighting 
in  God ;  that  is,  that  we  put  ourselves  upon  those  acts  and 
exercises  whereimto  such  delight  is  adjoined.  These  things 
are  now  more  cursorily  mentioned,  because  there  will  he 
occasion  more  at  large  to  insist  on  them  in  the  discourse 
of  the  practice  of  this  duty,  reserved  to  the  Second  Part. 

2.  We  now  proceed  to  the  modification  of  this  delight 
in  God ;  or  the  right  manner  or  measure  of  it.  Concern- 
ing which  it  is  apparent  in  the  general,  it  can  be  no  fur- 
ther right  than  as  it  is  agreeable  to  its  object.  That  our 
delight  should  ever  be  adequate,  or  of  a  measure  equal  to 
it,  is  plainly  impossible  ;  hut  it  must  be  some  way  suitable, 
or  must  bear  proportion  to  it.  I  shall  here  mention  but 
two  (and  those  very  eminent)  respects  %vherein  it  must  do 
so  ;  viz.  in  respect  of  the  excellency  and  the  permanency 
of  the  good  to  be  delighted  in. 

1.  The  exallcnqi  of  it.  Inasmuch  as  it  is  the  best  and 
highest  good,  it  plainly  challenges  our  highest  delight. 
That  is,  the  highest  delight  simply,  which  our  natures  are 
capable  of,  is  most  apparently  due  to  the  blessed  God,  even 
by  the  law  of  nature  itself,  resulting  from  our  natures,  re- 
ferred unio  his.  And  as  the  case  stands  under  the  Gospel, 
the  highest  delight  comparalirdy,  i.  e.  higher  than  we  take 
in  any  thing  else  ;  nothing  must  be  so  much  delighted  in 
as  he.  We  do  not  otherwise  delight  in  him  as  God,  which 
is  one  way  of  glorifying  him.  And  'tis  part  of  the  apos- 
tle's charge  upon  the  pagan  world,  that  knowing  him  to 
be  God,  they  did  not  glorify  him  as  God. 

If  we  make  the  comparison  between  him  and  all  the 
good  things  of  this  world,  the  matter  is  out  of  question. 
It  is  the  sense  of  holy  souls,  Whom  have  I  in  heaven  but 
theel  and  whom  can  I  desire  on  earth  besides  thee  ^h 
When  others  say,  Who  will  show  us  any  good  1  they  say. 
Lord,  lift  thou  up  the  light  of  thy  countenance.!  Arid 
thereby  he  puts  gladness  into  their  hearts,  more  than  when 

f  P.sal  l.Tiii  5,  6  h  Psat  Ijjtiii.  i  psal.  re. 

k  Malt.  X.  37.    L.ikp  liv.  25.  1  i  Thes.  v.  16. 


com  and  wine  increase.  And  whosoever  love  not  Christ 
more  than  father,  mother,  wife,  child  ;  5'ea,  and  their  own 
lives,  cannot  be  his  disciples.k  Their  present  worldly 
life,  if  put  in  the  balance,  he  must  outweigh. 

And  if  we  put  the  comparison  between  our  spiritual, 
eternal  life  and  him  ;  though  he  and  that  can  never  be  in 
opposition,  (as  there  may  be  often  an  opposition  between 
him  and  this  present  life,  so  that  the  one  is  olten  quitted 
for  the  other,)  yet  neither  is  there  a  co-ordination,  but  the 
less  worthy  must  be  subordinate  to  the  more  worthy.  We 
are  to  desire  the  enjoj-ment  of  him  for  his  own  glor)'.  And 
5'et  here  is  a  strange  and  admirable  complication  of  these 
with  one  another.  For  if  we  enjoy  him,  delight  and  rest 
in  him  as  our  best  and  most  satisfying  good,  we  thereby 
glorify  him  as  God.  We  give  hirn  practically  highest  ac- 
knowledgments, we  confess  him  the  most  excellent  one. 
'Tis  his  glory  to  be  the  last  term  of  all  desires,  and  beyond 
which  no  reasonable  desire  can  go  further.  And  if  we 
seek  and  desire  his  glory  supremely,  sincerely,  and  really 
beyond  and  above  all  things  ;  when  he  is  so  glorified  to 
the  uttermost,  or  we  are  assured  he  will  be;  our  highest 
desire  is  so  far  satisfied,  and  that  turns  to,  or  is,  our  own 
contentment.  So  that  by  how  much  more  simply  and  sin- 
cerely we  pass  from  and  go  out  of  ourselves,  so  much  the 
more  certainly  we  find  our  own  satisfaction,  rest,  and  full 
blessedness  in  him.  As  it  is  impossible  the  soul  that  loves 
him  above  itself,  can  be  fully  happy  while  he  hath  not  his 
full  glory;  so  it  is  for  the  same  reason  equally  impossible, 
but  it  must  be  so  when  he  halh. 

2.  Our  delight  must  be  suitable  to  the  object  (the  good 
to  be  delighted  in). 

In  respect  of  the  permanency  of  it,  this  is  the  most  du- 
rable and  lasting  good.  In  this  blessed  object  therefore 
we  are  to  rejoice  evermore. i  As  in  the  matter  of  trust,  we 
are  required  to  trust  in  the  Lord  for  ever,  because  in  the 
Lord  Jehovah  is  everlasting  strength."!  Everlasting  strength 
gives  sufficient  ground  for  everlasting  trust.  So  it  is  in 
the  matter  of  delight.  A  permanent,  everlasting  excellency 
is  not  answered,  but  by  a  continual  and  everlasting  delight. 
Therefore,  is  it  most  justly  said,  Rejoice  in  the  Lord  alway; 
and  again  I  say  unto  you  rejoice  ;"  alway,  and  still  on.  If 
through  a  long  tract  of  time  you  have  been  constantly  al- 
way rejoicing  in  the  Lord,  begin  again,  I,  again,  say  to  you 
rejoice ;  or  rather,  never  give  over.  The  object  will  war- 
rant and  justify  the  act,  let  it  be  drawn  forth  to  never  so 
vast  a  length  of  time.  You  will  still  find  a  continual 
spring,  unexhausted  fulness,  a  fountain  never  lobe  drawn 
dry.  There  will  never  be  cause  of  diversion  with  this  pre- 
tence, that  now  this  object  will  yield  no  more ;  it  is  drain- 
ed to  the  uttermost,  and  is  now  become  an  empty  and 
gustless  thing.  With  other  things  it  may  be  so;  and  there- 
fore our  delight  doth  not  answer  the  natures  of  such  things, 
but  when  we  rejoice  in  them  as  if  we  rejoiced  not,»  they 
are  as  if  they  were  not.  All  the  things  of  this  world  are 
so.  For  even  the  fashion  of  this  world  passeth  away  ;P  as 
it  is  afterwards  added.  Therefore  no  delight  can  fitly  be 
taken  in  them,  but  what  is  volatile  and  unfixed  as  ihey 
are ;  lest  otherwise  it  overreach,  and  run  beyond  its  ob- 
ject. And  how  absurd  and  vain  is  it  to  have  our  hearts 
set  upon  that  which  is  not,  that  takes  wing,  and  leaves  us 
in  the  dirt !  This  object  of  delight  is  Ihe  "  I  am,  yesterday 
and  to-day  the  same,  and  for-ever ;  without  variableness 
and  shadow  of  change."  Therefore  the  nature  of  it  can- 
not allow  us  a  reason ;  wherefore,  if  we  be  delighted 
therein  yesterday,  we  should  not  to-day  ;  or  if  to-day,  why 
not  to-morrow,  and  so  on  to  for  ever.  Whence  then  we 
may  see  no  one  can  say  he  hath  answered  the  import  of 
this  exhortation,  "  delight  thyself  in  the  Lord,"  by  having 
delighted  in  him  at  some  tinie.  It  is  continual,  as  well  as 
highest,  delight  we  are  here  called  to.  We  see  then  thus 
far  whnt  we  are  called  to  when  we  are  here  directed  to  de- 
light ourselves  in  Ihe  Lord. 

"2.  We  are  next  to  show  how  we  are  called  to  it.  And 
the  maUer  itself  will  answer  the  inquiry.  We  are  called 
to  it,  according  to  what,  in  itself  it  is.  Now  it  is  both  a 
privilege  and  a  duty.  We  are  therefore  called  to  it,  ani 
accordingly  are  to  understand  the  words, 

I.  By  way  of  gracious  invitation  to  partake  of  a  priv.. 


378 


OF  DELIGHTING  IN  GOD. 


Past  I. 


lege  which  our  blessed  Lord  would  have  us  share  and  be 
happy  in;  no  longer  to  spend  ourselves  in  anxious  pur- 
suits and  vain  expectations  of  rest  where  it  is  not  to  be 
found  ;  but  that  we  retire  ourselves  to  him  in  whom  we 
shall  be  sure  to  find  it,  Piiy  and  mercy  invite  here  to 
place  our  deli?ht,  and  take  up  our  rest.  And  concerning 
this,  there  is  no  question  or  imaginable  doubt. 

2.  By  way  of  authoritative  command.  For  we  must 
Imow,  that  delight  in  God  is  to  be  considered  not  only  un- 
der the  notion  of  a  privilege  unto  which  we  may  esteem 
ourselves  entitled  ;  but  also  of  a  duty  whereto  we  are  most 
indispensably  obliged.  This  is  a  thing  (not  so  much  not 
understood,  as)  not  considered  and  seriously  thought  on, 
by  very  many  ;  ai:d  the  not-considering  it  proves  no  small 
disadvantage  to  the  life  of  religion.  It  occurs  to  very 
many,  more  familiarly,  under  the  notion  of  a  high  favour, 
and  a  great  vouchsafement,  (as  indeed  it  is,)  that  God  will 
allow  any  of  the  sons  of  men  to  place  their  delights  in  him- 
self; but  they  (at  least  seem  to)  think  it's  only  the  privi- 
lege of  some  special  favourites;  of  whom,  because  they 
perhaps  are  conscious  they  have  no  cause  to  reckon  theni- 
selves,  they  are  therefore  secure  in  the  neglect  of  it.  And 
thus  is  the  pretence  of  modesty  and  humility  very  often 
made  an  umbrage  and  shelter  to  the  vile  carnality  of  many 
a  he.art ;  and  a  want  of  fitness  is  pretended  and  cherished 
at  the  same  time,  as  an  excuse;  that  whereas  they  do  not 
delight  in  God,  ihey  never  may  :  for  he  that  is  unfit  to-day, 
and  never  therewithal  applies  himself  with  seriousness  to 
the  endeavour  of  becoming  fit,  is  likely  to  be  more  unfit  to- 
morrow, and  so  be  as  much  excused  always  as  now  ;  and 
by  the  same  means  at  length  excuse  himself  from  being 
happy ;  but  never  from  having  been  the  author  of  his  own 
misery.  But  what  is  it  indeed  no  duty  to  love  God  t  Is 
that  become  no  duty  which  is  the  very  sura  and  compre- 
hension of  all  duties  1  or  can  iheybe  said  to  love  him,  that 
take  no  pleasure  in  him,  that  is,  to  love  him  without  loving 
him?  it  is  indeed  wonderful  grace  that  there  should  be 
such  a  contexture  of  our  happiness  and  duty;  that,  by  the 
same  thing  wherein  we  are  obedient,  we  also  become  ira- 
medialelv,  in  the  same  degree,  blessed.  And  that  the  law 
of  God  in  this  case  hath  this  very  import,  an  obligation 
upon  us  to  lilessedness.  But  in  the  meantime  we  should 
not  forget  that  God's  authority  and  honour  are  concerned 
herein,  as  it  is  our  duty ;  as  well  as  our  own  happiness,  as 
it  is  our  privilege,  and  that  we  cannot  injure  ourselves  in 
this  matter  without  also  robbing  God. 

Delight  in  God  is  a  great  piece  of  homage  to  him,  a 
practical  acknowledgment  of  his  sovereign  excellency,  and 
perfect  all-comprehending  goodness.  When  we  retire  from 
all  the  world  to  him,  we  confess  him  better  than  all  things 
besides ;  that  we  have  none  in  heaven  or  earth  that  we 
esteem  worthy  to  be  compared  with  him.  But  when  our 
hearts  arc  averse  to  him,  and  will  not  be  brought  to  de- 
light in  him,  since  there  is  somewhat  in  the  meanwhile 
wherein  we  do  delight,  we  do  as  much  as  say  (yea,  we 
more  signilicantly  express  it  than  by  saying)  that  whatever 
that  is,  'tis  better  than  he;  yea,  that  such  a  thing  is  good, 
and  he  is  not.  For  as  not  believing  him  as  a  denial  of  his 
truth,  the  making  him  a  liar;  not  delighting  in  him  is 
equally  a  denial  of  his  goodness,  and  consequently  even 
of  his  Godhead  itself.  And  since  we  find  the  words  are 
here  laid  down  plainly  in  a  perceptive  form;  "  delight  thy- 
splf  in  the  Lord ;"  can  anv  think  themselves, after  this,  a. 
liberty  to  do  so  or  not!  'Tis  true  that  they  who  are  in  no 
disposition  hereto  have  somewhat  el.se  to  do  in  order  to 
that;  (of  which  hereafter  ;)  hut,  in  the  meantime,  how  for- 
lorn is  their  cise,  who  have  nothing  loexcuse  their  sin  by, 
but  sin;  and  'vho,  instead  of  extenuating  their  guilt,  do 
double  it !  Yea,  and  wc  are  further  to  consider,  that  it  is 
not  only  com.nnnded,  by  a  mere  simple  precept,  but  that 
this  precept  h.iih  its  solemn  sanction  ;  and  that  not  only  by 
promise  here  expressly  annexed,  (of  which  hereafter,) but 
also  of  implied  threatening;  that  we  shall  not  else  have 
the  desires  of  our  hearts,  hut  he  necessarily  unsati.sfied, 
and  miserable :  which  is  alsn  in  many  other  places  ex- 
pressed plainly  enough.  Great  penalty  is  due  upon  not 
delighting  in  God,  even  by  the  gospel  constitution  itself; 
which  is  not  so  imreasonahly  formed  as  to  require  more  in 
this  matter,  than  is  suitable  to  the  object  itself;  and  is 
q  IIpI).  X  29.  r  1  Cor.  xvi.  "S. 


framed  so  indulgently  as  to  accept  much  less  than  is  pro 
portionable  thereto;  and  yet  within  the  capacity  also  of  a 
reasonable  soul.  So  that,  though  the  very  nature  of  the 
thing  doth  plainly  dictate  a  rule,  by  which  this  matter  is 
to  be  estimated  and  judged  ;  yet  this  other  rule  gives  con- 
siderable abatement  and  allowance.  That  is,  it  being  con- 
sidered what  the  object  claims  and  challenges,  ashy  its  own 
proper  excellency  due  to  it ;  and  what  the  subject  is,  by  its 
own  nature,  capable  of;  not  only  doth  it  hence  appear, 
that  delight  in  God  is  a  duty,  but  that  the  soul  ought  to 
rise  to  that  highest  pitch  of  delight  in  him,  i.  e.  unto  the 
highest  the  soul  is  naturally  capable  of.  The  verj'  law  of 
nature,  resulting  from  the  reference  and  comparison  of 
our  nature  unto  God's  own,  requires  so  much ;  that  we 
love,  or  delight,  in  him  with  all  our  heart,  with  all  our 
mind,  with  all  our  might,  and  with  all  our  strength.  He 
deserves  from  us  our  very  uttermost.  Yet  this  is  by  the 
gospel-constitution  required  with  indulgence  and  abate- 
ment, not  as  to  the  matter  required,  but  as  to  the  manner  of 
requiring  it.  The  matter  required  is  still  the  same,  so  as 
that  the  purest  and  highest  delight  in  God  doth  not  cease 
to  be  a  duty,  or  any  gradual  defect  thereof  cease  to  be  a 
sin.  The  Gospel  doth  make  no  change  of  the  natures  of 
things ;  makes  nothing  cease  to  be  due  to  God  from  us, 
which  the  law  of  nature  made  due ;  nor  renders  any  defect 
innocent,  which  is  in  its  own  nature  culpable  and  faulty. 
Therefore  the  same  pitch  of  delight  in  God  is  still  due  and 
required  that  ever  was ;  but  that  perfection  is  not  (finally 
and  without  relief)  required  in  the  same  manner  and  on 
the  same  terms  it  was ;  that  is,  it  is  not  by  the  Gospel  re- 
quired under  remediless  penalty,  as  it  was.  For  the  law 
of  nature  (though  it  made  not  a  remedy  simply  impossi- 
ble yet,  it)  provided  none,  but  the  Gospel  provides  one. 

Yet  not  so  but  the  same  penalty  also  remains  in  itself 
due  and  deserved,  which  w-as  before.  For  as  the  Gospel 
lakes  not  away  the  dueness  of  any  part  or  degree  of  that 
obedience  which  wc  did  owe  to  God  naturally,  so  nor  doth 
it  take  away  the  natural  dueness  of  punishment,  for  dis- 
obedience in  any  kind  or  degree  of  it.  Only  it  provides 
that  (upon  the  very  valuable  consideration  which  it  makes 
known)  it  becomes  to  us  a  remissible  debt,  and  actually 
remitted  to  them  who  come  up  to  the  terms  of  it.  Not 
that  it  should  be  in  itself  no  debt,  for  then  nothing  were 
remitted  ;  nor  yet,  when  it  so  provides  for  the  remission 
of  defects  in  this  pirt  of  our  tluty,  doth  it  remit  the  sub- 
stance of  the  duly  itself,  or  pardon  any  defects  of  it  to  any 
but  such  who  are  found  sincere  in  this,  as  well  as  the  other 
parts  of  that  obedience  which  we  owe.  Others,  who  after 
so  gracious  overtures,  remain  at  their  former  distance,  and 
retain  their  aversion,  enmity,  and  disafiection  to  God,  it 
more  grievously  (and  most  justly)  threatens  and  punishes 
as  implacable ;  and  who  will  upon  no  terms  return  into  a 
state  of  friendship  and  amity  with  their  IMaker,  whom 
they  hated  without  cause,  and  do  now  continue  strangers 
and  enemies  to  him  without  excuse ;  so  that  the  very  blood 
of  the  reconciling  sacrifice  cries  against  them.i 

And  surely  since  (as  was  formerly  said)  it  is  God  in 
Christ  that  is  the  entire  object  of  this  delight  or  love,  'tis 
a  fearful  penalty  that  is  determined  upon  them  that  do  not 
so  place  it ;  when  it  is  said,  If  any  man  love  not  the  Lord 
Jesus  Christ, let  him  be  Anathema  Maran-al ha.' And  when 
also  it  is  said,  Grace  be  upon  all  them  that  do,"  it  is  plainly 
implied,  that  the  penalty  belongs  to  all  them  that  do  not 
love  him  in  sincerity.  Of  which  sincerity  therefore  of  de- 
light in  God,  (to  keep  within  the  compass  of  our  present 
ihemc,')  il  is  necessary  we  be  well  informed  ;  aswc  maybe 
from  what  haih  been  said  before;  that  is— 1.  That  we  de- 
light in  him  fiiprcmdy,  and  above  all  things  else,  !•;>.  with 
our  highest  and  deepest  complacency  of  will.  For  it  is 
not  necessary  (nor  ordinarily  possible)  that  our  delight  in 
liim  shimld  be  ever  accompanied  with  such  sensible  agita- 
tion of  the  corporeal  .spirits,  as  we  find  in  reference  to 
nierelv  sensible  objects.  Which  is  not  essential  to  such 
delight,  but  an  accident  that  follows  union  with  the  body; 
and  more  freipicntlv,  and  to  a  greater  degree,  in  some  tem- 
pers of  body  than  others.  But  it  is  neces-sary  there  be  that 
practical  estimation  of  him,  and  propension  towards  him, 
as  the  best  and  most  excellent  good ;  as  that  we  be  in  a 
preparation  of  mind  and  heart  to  forego  whatever  can  come 
>  Eph.  vl.  x. 


Part  II. 


OP  DELIGHTING  IN  GOD. 


(379 


into  any  competition  with  him  for  his  sake.  That  though 
we  do  not  thus  delight  in  him  so  much  as  we  should,  yet 
we  do  more  than  in  any  thing  else. — 2.  That  we  co^ntinue 
herein  :  that  this  be  the  constant  habitual  temper  of  our 
spirits  towards  him  ;  that  we  cleave  to  him  with  purpose 
of  heart,  as  not  only  the  most  excellent,  but  the  most  per- 
manent, object  of  our  delight:  having  settled  the  resolu- 
tion with  ourselves,  "  This  Grod  shall  be  our  God  for  ever 
and  ever ;  he  shall  be  our  God  and  guide  even  to  the 
death."'  And  that  there  be  frequent  actual  workings  of 
heart  towards  him,  agreeable  to  such  a  temper,  though 
they  are  not  so  frequent  as  they  ought.  Which  account 
we  give  of  this  sincerity  of  delight  in  God,  not  to  encou- 
rage any  to  lake  up  with  the  lowest  degree  of  that  sinceri- 
ty ;  but  that  none  may  be  encouraged,  upon  their  own  mis- 
take in  this  matter,  to  take  up  with  any  thing  short  of  it ; 
and  that  we  may  see  whence  to  take  our  rise  in  aiming  at 
the  highest  pitch  thereof.  And  that  we  may  (understand- 
ing the  highest  intenseness  and  most  constant  exercise  of 
delight  in  God  that  our  natures  are  capable  of,  to  be  our 
duty)  understand  also,  that  in  reference  to  our  gradual  de- 
fects and  intermissions  herein,  we  ought  to  be  deeply 


humbled,  as  being  faulty ;  not  unconcerned,  as  though  we 
were  innocent  in  this  regard ;  that  we  need  continual  par- 
don upon  these  accounts  ; — that  we  owe  it  to  the  blood  of 
the  Redeemer,  that  such  things  can  be  pardoned ; — that 
we  are  not  lo  reckon,  or  ever  to  expect,  that  blood  should 
stand  us  instead,  to  obtain  our  pardon  for  never  delighting 
in  God  sincerely  at  all ;  but  only  (supposing  we  do  it  sin- 
cerely) that  we  do  it  not  perfectly.  For  most  certainly, 
they  whose  hearts  are  never  turned  to  him  as  their  best 
and  most  sovereign  good  or  portion,  and  Ruler  or  Lord  ; 
but  do  still  remain  alienated  in  their  minds,  and  enemies 
through  wicked  works,  will  perish  notwithstanding.  And 
that  we  might  the  more  distinctly,  together  with  the  appre- 
hension of  what  we  are  called  to  in  this  matter,  under- 
stand also  how  we  are  called  to,  i.  e.  not  by  an  invitation 
only,  that  leaves  us  at  liberty  whether  we  will  or  will  not, 
as  we  think  fit ;  but  by  express  command,  and  that  also 
backed  with  the  severe  determination  of  most  dreadful 
penalty  in  case  of  omission.  And  thus  we  have  in  some 
measure  shown  the  import  of  the  direction  in  the  text, — 
that  we  delight  ourselves  in  the  Lord. 


DELIGHTING  IN   GOD: 

FROM  PSALM  XXXVII.  4. 

DELIGHT  THYSELF  ALSO  IN  THE  LORD,  AND  HE  SHALL  GIVE  THEE  THE  DESIRES  OF  THINE  HEART. 

PART  II. 

CONCERNING  THE  PRACTICE  OF  DELIGHT  IN  GOD 


We  have  in  the  former  Part  extended  the  meaning  of 
the  words,  "  Delight  thyself  in  the  Lord,"  beyond  what 
they  seem  at  first  sight  literally  to  signify :  so  as  not  to 
understand  them  merely  as  requiring  that  very  single  act 
of  delight  to  be  immediately  and  directly  terininated  on 
God  himself;  but  to  take  them  as  comprehending  also  the 
sum  of  all  holy  and  religious  converse  with  God,  i.  e.  as 
it  is  delightful,  or  as  it  is  .seasoned  (intermingled,  and  as 
it  were  besprinkled)  with  delight ;  and  upon  the  same  ac- 
count, of  all  our  other  converse,  so  far  as  it  is  influenced 
by  religion.  And  I  doubt  not,  to  such  as  shall  attentively 
have  considered  what  hath  been  saiil,  it  will  be  thought 
very  reasonable  to  lake  them  in  that  latitude ;  whereof  the 
very  letter  of  the  text  (as  maybe  alleged  for  further  justi- 
fication hereof)  is  most  fitly  capable.  For  (as  was  noted 
upon  another  te.xt  where  we  have  the  same  phrase)  the 
particle  which  we  read  in  the  Lord,  haih  not  that  signifi- 
cation alone,  but  signifies  also  with,  or  bv,  or  besides,  or 
before,  or  in  presence  of ;  as  if  it  had  been  said,  "  Come 
and  sit  down  with  God,  retire  thyself  to  him,  and  solace 
thyself  in  the  delights  which  are  to  be  found  in  his  pre- 
sence and  converse,  in  walking  with  him,  and  transacting 
thy  course  as  before  him,  and  in  his  sight."  As  a  man 
may  be  said  to  delight  himself  with  a  friend  that  puts  him- 
self under  his  roof;  and  besides  personal  converse  with 
himself,  freely  enjoys  the  pleasure  of  all  the  entertain- 
ments, accommodations,  and  provisions  which  he  is  freely 
willing  to  communicate  with  him,  and  hath  the  satisfac- 
tion which  a  sober  person  would  take  in  observing  the 
rules  and  order  of  a  well-governed  house, 
t  Ps.  ilviii. 


According  to  this  diverse  import  of  the  precept  enjoin- 
ing this  duty,  it  will  be  requisite  to  speak  diversely  of  the 
practice  of  the  duty  itself:  that  is,  that  we  treat  of  the 
practice  and  exercise  of  delight  ;^As  a  thing  adherent  to 
the  other  duties  of  religion  ; — 2.  As  it  is  a  distinct  duty  of 
itself. 

1.  As  to  the  former,  our  business  will  be  to  treat  of  the 
exercise  of  religion  as  delightful.  Now  religion  is  de- 
lightful naturally  and  in  itself;  and  makes  a  man's  other 
actions,  even  that  are  not  in  themselves  acts  of  religion, 
delightful  also,  so  far  as  they  are  governed  and  influenced 
by  it ;  if  that  religion  be  true,  i.  e.  if  it  be  living,  such  as 
proceeds  from  a  principle  of  divine  life.  Being  therefore 
now  to  treat  of  the  practice  of  this  dut)',  (whereof  the  ac- 
count hath  been  already  given,)  our  discourse  must  aim 
at  and  endeavour  these  two  things,  the  former  as  leading 
and  subservient  to  the  latter ; — viz.  1.  That  we  may  not 
take  up  and  rest,  or  let  our  practice  terminate,  in  a  reli- 
gion which  is  not  naturally  and  in  itself  delightful ; — 2. 
That  we  seek  after  and  improve  in  that  which  is. 

1.  That  which  is  not  so  we  have  great  reason  not  to  ac- 
quiesce in,  or  be  contented  with,  for  it  is  plainly  such  eis 
will  not  defray  itself,  or  bear  its  own  charges,  as  having 
onlv  cumber  and  burden  in  it,  no  use  or  end  ;  I  mean  the 
dead  formality  of  religion  only.  AVe  find  it  natural  and 
pleasant  to  carry  about  with  us  our  own  living  body;  but 
who  would  endure  (how  wearisome  and  loathsome  a  task 
were  it !)  to  lug  to  and  fro  a  dead  carcass  1  It  will  be  upon 
this  accotmt  needful  to  insist  in  showing  more  distinctly, 
what  sort  of   religion  it  is,  that  is  in  itself  wholly  unde- 


380 


OP  DELIGHTING  IN  GOD. 


Part  II, 


lightful,  and  propound  some  thing;s  to  consideration  con- 
cerning it,  chat  may  tend  to  beget  a  dislike  of  it,  and  so 
incline  us  to  look  further. 

1.  That  we  may  know  what  we  are  not  to  take  up  with; 
because  our  present  subject  confines  us  to  this  one  measure 
of  religion,  that  it  be  delightful,  it  will  be  proper  to  limit 
our  discourse  to  this  character  only  of  the  religion  we  are 
to  pass  from  as  vain  and  worthless,  viz.  that  which  is  with- 
out delight ;  which  it  also  will  be  sufficient  to  insist  on  to 
our  present  purpose.  For  since  (as  hath  been  largely 
shown)  the  delightfulness  of  the  religion  which  is  true 
and  living,  is  intrinsical,  and  most  natural  to  it,  'twill 
therefore  be  certainly  consequent,  that  which  is  not  de- 
lightful is  dead,  and  can  serve  for  nothing. 

And  yet  here  it  will  be  necessary,  for  caution  to  in- 
sert, 

1.  That  even  such  religion  as  is  true  and  living,  and 
consequently  in  itself  delishiful,  yet  may  by  accident 
sometimes  not  appear  or  lie  thought  so;  because  either 
variety  of  occasions  may  divert  from  minding,  or  some 
imbittering  distemper  of  spirit  may  hinder,  the  present 
relishing,  of  that  pleasure  which  is  truly  in  it.  As  a  man 
may  cat  and  feed  on  that  which  is  very  savoury  and  good ; 
and  }'et,  though  his  taste  be  not  vitiated,  but  because  he 
reflects  not,  may  not  every  moment  have  that  present  ap- 
prehension that  it  is  so  ;  much  more  if  the  organs  of  taste 
be  under  a  present  distemper.  But,  if  they  be  not  so,  any 
one's  asking  him  how  he  likes  that  dish,  (because  that 
occasions  a  more  express  animadversion,)  will  also  draw 
from  him  an  acknowledgment  that  it  is  pleasant  and 
savoury. 

2.  That  a  dead  religion  may  be  thought  delightful ;  and 
through  the  ill  temper  of  the  subject,  a  pleasure  may  be 
apprehended  in  it,  which  doth  not  naturally  arise  from  it; 
that  is,  the  mere  external  part  of  religion  may  be  flexible, 
and  be  accidentally  perverted  into  a  subserviency  to  some 
purposes  which  religion  of  itself  intends  not,  in  respect 
whereof  a  delight  may  injuriously  (and  as  by  a  rape)  be 
taken  in  it,  as  is  said  by  the  prophet  of  a  hypocritical  peo- 
ple :  Yet  they  seek  nie  daily,  and  delight  to  know  my 
ways,  as  a  nation  that  did  righteousness;  they  take  de- 
light in  approaching  to  God. '  Therefore  that  which  is 
here  intended,  is  not,  that  the  religion  should  be  rejected, 
in  some  present  exercises  whereof  we  have  not  the  actual 
relish  of  a  present  pleasure  ;  (as  that  should  not  be  em- 
braced, wherein  upon  any  whatsoever  terms  we  find  it;) 
but  that  which  can  rightfully,  and  upon  just  terms,  afibrd 
us  none;  and  which  upon  our  utmost  inquiry  and  search, 
cannot  in  reason  (as  it  is  not  unfit  that  spiritual  reason 
should  be  employed  in  making  a  judgment  what  may) 
be  thought  spiritually  delectable.  We  shall  therefore,  in 
some  particular  liead.s.  give  a  short  account  of  such  reli- 
gion, as  rationally  cannot  but  be  judged  undelightful,  or 
which  hath  not  that  in  it  which  can  vicid  pleasure  to  a 
sound  and  well-complexioned  spirit;  tut  that  if  any  be 
taken  therein,  that  very  pleasure  is  so  unnatural  and  out 
of  kind,  as  to  be  the  argument  rather  of  a  disea.se  in  the 
subject,  than  of  any  real  goodness  in  the  thing  itself 

Whcreunto  we  only  premise  this  twofold  general  rule, 
whereby  an  undue  and  unnatural  delight  may  be  estimated 
and  judged  of 

1.  That  such  delight  may  be  justly  deemed  unnatural 
which  is  taken  in  any  thing  besides  and  with  the  neglect 
of  the  proper  use  and  end  which  it  most  fitly  serves  for. 

2.  Such  as  is  accompanied  with  a  real  hurt,  greater  than 
the  delight  can  countervail,  or  as  is  .so  far  from  taking  in 
profit  and  benefit  in  conjunction  with  it,  as  that  the  damage 
and  prejudice  which  it  cannot  recompense,  is  inseparable 
from  it ;  which  rules  will  be  the  more  fitly  applicable  to 
the  present  case ;  for  that  (as  hath  been  formerly  observed) 
the  delight  which  accompanies  the  acts  and  exercises  of 
religion,  or  that  flow  from  it,  (though  it  he  natural  there- 
to,) yet  is  not  the  only  or  i-hief  end  of  those  acts;  but  they 
have  another  more  imporiani  end,  unto  the  prosecution 
whereof  by  such  acts  delight  is  only  adherent  ■  whence 
the  delight  cannot  but  be  most  preposterous  and  perverse, 
which  is  taken  in  such  things  as  do  cither  not  serve  the 
more  principal  design  of  religion  ;  or  much  more  that  are 
repugnant  and  destructive  of  it.    By  these  rules  we  may 

a  1st.  Iviii.  :.  b  i  Tim.  vi.  3. 


plainly  see  what  delight  in  the  general  is  to  be  accounted 
imdue.  As  by  the  former  rule  we  would  justly  reckon 
that  an  undue  delight  which  a  man  should  take  in  food, 
if  he  only  please  himself  with  the  looking  on  the  hand- 
some garnishing  of  the  dishes,  which  he  loaths  in  the 
meantime  and  refuses  to  taste,  or  which  a  covetous  miser 
takes  in  having  wealth  hoarded  up,  which  he  is  pleased 
often  to  view  and  cannot  endure  to  use.  And  by  the  latter, 
that  were  most  irrational  delight,  which  in  a  fever  one 
should  take  in  gratifying  his  distempered  appetite,  where- 
by he  doth  not  so  much  relieve  nature  as  feed  his  disease. 

And  so  we  may  say,  that  religion  is  undelightful,  i.  e. 
not  duly  delightful, 

1.  Which  consists  wholly  in  revolving  in  one's  own 
mind  the  notions  that  belong  to  religion,  without  either 
the  experience  or  the  design  and  expectation  of  having  the 
heart  and  conversation  formed  according  to  them.  So  the 
case  is  with  such  as  content  themselves  to  yield  the  prin- 
ciples of  religion  true,  and  behold  with  a  notional  assent 
and  approbation  the  connexion  and  agreement  of  one  thing 
with  another ;  but  do  never  consider  the  tendency  and 
aim  of  the  whole;  or  that  the  truth  of  the  gospel  is  the 
doctrine  that  is  according  to  godliness ;  t  or  such  as  is 
pursuant  to  the  design  of  making  men  godly ;  of  trans- 
forming them  into  the  image  of  God,  and  framing  them 
to  an  entire  subjection  to  his  holy  and  acceptable  will; 
that  bethink  not  themselves  the  truth  is  never  learned  as 
it  is  in  Je.sus,  except  it  be  to  the  renewing  the  .spirit  of  the 
mind,  the  putting  off  the  old  man,  and  the  putting  on  of 
the  new.':  When  this  is  never  considered,  but  men  do 
only  know,  that  they  may  know ;  and  are  never  concerned 
further  about  the  great  things  of  God,  than  only  to  take 
notice  that  such  things  there  are  offered  lo  their  view  which 
carry  with  them  the  appearance  of  truth,  but  mind  them 
no  more  than  the  atTairs  of  Eulopia,  or  the  world  in  the 
moon ;  what  delight  is  taken  in  this  knowledge  is  surely 
most  perverse.  There  is  a  pleasure  indeed  in  knowing 
things,  and  in  apprehending  the  coherence  of  one  truth 
with  another;  but  he  that  shall  allow  himself  to  speculate 
only  about  things  wherein  his  life  is  concerned,  and  shall 
entertain  himself  with  delight  in  agitating  in  his  mind 
certain  curious  general  notions  concerning  a  disease  or  a 
crime  thai  ihreaiens  him  with  present  death,  or  what  might 
be  a  remedy  or  defence  in  such  a  ca.se,  without  any  thought 
of  applying  such  things  to  his  own  case,  or  that  the  case 
Is  his  own,  one  may  say  of  such  pleasure.  It  is  mad  ;  or  of 
this  delight,  What  doth  it  1  Or  he  that  only  surfeits  his 
eye  with  beholding  the  food  he  is  to  live  by,  and  who  in 
the  meantime  languishes  in  the  want  of  appetite,  and  a 
sickly  loathing  of  his  proper  nutriment ;  surely  such  a  one 
hath  a  pleasure  that  no  sober  man  would  think  worth  the 
having. 

And  the  more  any  one  doth  only  notionally  know  in  the 
matters  of  religion,  so  as  that  the  temper  of  his  spirit  re- 
mains altogether  unsuitable  and  opposite  to  the  design  and 
tendency  of  the  things  known,  the  more  he  hath  lying 
ready  to  come  in  judgment  against  him  ;  and  if  therefore 
he  count  the  things  excellent  which  he  knows,  and  only 
please  him.self  with  his  own  knowledge  of  them,  'tis  but 
a  like  case  as  if  a  man  should  be  much  delighted  to  be- 
hold his  own  condemnation  wriUen  in  a  fair  and  beautiful 
hand;  or,  as  if  one  should  be  pleased  with  the  glittering 
of  that  sword  which  is  directed  against  his  own  heart,  and 
must  he  the  present  instrument  of  death  to  him  :  and  so 
little  pleasant  is  the  ca.se  of  such  a  person  in  itself,  who 
thus  satisfies  his  own  curiosity,  with  the  concernments  of 
eternal  lil'e  and  death,  that  any  .serious  person  would 
tremble  on  his  behalf,  at  that  wherein  he  takes  pleasure, 
and  apprehend  just  horror  in  that  .slate  of  the  case  whence 
he  draws  matter  of  delight. 

'2.  'Tis  yet  a  more  insipid  and  gustless  reli.gion  -which 
too  many  place  in  some  peculiar  opinions,  that  are  either 
fal.se,  and  contrary  to  religion,  or  doubiful,  and  cumber- 
some to  it,  or  little'  and  inconsiderable,  and  therefore  cer- 
lainlv  alien  to  it.  and  impertinent.  For  if  that  religion  only 
be  irulvili'lifflitful  which  hath  n  vital  influenreon  the  heart 
and  practice,  as  that  must  needs  be  indelectable,  which  is 
only  so  notionally  conversant  about  the  greatest  truths,  as 
that  It  hath  no  such  influence;  much  more  is  that  so,  which 

c  Eph.  iv. 


Part  II. 


OP  DELIGHTING  IN  GOD. 


881 


is  so  wholly  conversant  about  matters  either  opposite  or 
irrelative  hereto,  as  that  it  can  have  none.  It  must  here 
be  acknowledged  that  some  doctrines,  not  only  not  reveal- 
ed in  the  word  of  God,  but  which  are  contrary  thereto, 
may  (being  thought  true)  occasion  the  excitation  of  some 
inward  affection,  and  have  an  indirect  influence  to  the  re- 
gulating of  practice  also,  so  as  to  repress  some  grosser 
enormities;  as  the  false  notions  of  pagans  concerning  the 
Deity,  which  have  led  them  to  idolatry,  have  struck  their 
minds  with  a  certain  kind  of  reverence  of  invisible  pow- 
ers, and  perhaps  rendered  some  more  sober  and  less  vi- 
cious than  had  they  been  destitute  of  all  religious  senti- 
ments. And  yet  the  good  which  hath  hence  ensued,  is  not 
to  be  referred  to  the  particular  principles  of  idolatry,  which 
were  false ;  but  the  more  general  principles  of  religion, 
which  were  true.  Yea,  and  though  such  false  principles 
viewed  alone,  and  by  themselves,  may  possibly  infer  some- 
what of  good ;  yet  that  is  by  accident  only,  and  through 
the  short-sightedness  and  ignorance  of  them  with  whom 
they  obtain  ;  who,  if  they  did  consider  their  incoherence 
with  other  common  notions  and  principles  most  certainly 
true,  would  receive  by  them  (if  thought  the  only  princi- 
ples of  religion)  so  much  the  greater  hurt,  and  become  so 
much  the  more  hopelessly  and  incurably  wicked.  As 
most  manifestly  the  principles  which  (looked  upon  by 
themselves)  while  they  are  reckoned  true,  do  lead  to  idol- 
atry, and  consequently,  by  that  mistake  only,  to  some  re- 
ligion; do  yet,  being  really  false,  lead  to  atheism,  and  of 
themselves  tend  to  subvert  and  destroy  all  religion. 
Therefore  such  doctrines  as  cohere  not  with  the  general 
frame  of  truth,  whatever  their  particular  aspect  may  be, 
considered  apart  and  by  themselves,  are  yet  in  their  natu- 
ral tendency  opposite  and  destructive  to  the  true  design  of 
religion,  and  the  pleasure  which  they  can  any  way  atford, 
is  only  stolen  and  vain ;  such  as  a  person  takes  in  swal- 
lowmg  a  potion  that  is  pleasant,  but  which,  if  it  perform 
what  belongs  to  it,  he  must  with  many  a  sickly  qualm  re- 
fund and  disgorge  back  again. 

We  also  acknowledge  some  truths  of  less  importance 
may  be  said  to  concern  practice,  though  not  so  immediately. 
Nor  is  it  therefore  the  design  of  this  discourse  to  derogate 
from  any  such,  that  are  of  apparently  divine  revelation  or 
institution-,  which,  however  they  justly  be  reckoned  less 
than  some  other  things,  yet  for  that  very  reason  as  they 
are  revealed  by  God  for  such  an  end,  are  by  no  means  to 
be  esteemed  little,  or  inconsiderable ;  be  their  subserviency 
to  the  great  design  of  religion  never  so  remote.  Upon  the 
account  of  which  subserviency,  they  are  also  to  be  esteem- 
ed delectable,  that  is,  in  proportion  thereto;  but  when 
they  are  so  esteemed  beyond  that  proportion,  and  are  ex- 
alted into  an  undue  preference  to  their  very  end  itself;  so 
as  that,  in  comparison  of  them,  the  great  things  of  religion 
are  reckoned  low,  frigid,  sapless  things ;  when  men  set 
heir  hearts  upon  them  abstractly,  and  without  considera- 
L  on  of  their  reference  and  usefulness  to  the  greater  things 
tf  religion;  the  delight  that  is  so  taken  in  them,  arguesbut 
the  disease  of  the  mind  that  takes  it,  and  so  great  a  degree 
of  dotage,  that  a  serious  person  would  wonder  how  men  can 
please  themselves  with  such  matters,  without  considering, 
and  with  the  negJect  of  so  great  things  they  have  relation  to. 
3.  And  hither  is  to  be  referred  the  much  less  rational 
pleasure  which  is  taken  by  some  in  the  mere  dress  where- 
with such  notions  and  opinions  may  be  artificially  clothed 
by  themselves  or  others ;  rhetorical  flourishes,  a  set  of  fine 
words,  handsome  cadences  and  periods,  fanciful  represen- 
tations, little  tricks  and  pieces  of  wit,  and  (which  cannot 
pretend  so  high)  pitiful  quibbles  and  gingles,  inversions  of 
sentences,  the  pedantic  rhyming  of  words,  yea,  and  an  af- 
fected tone,  or  even  a  great  noise,  things  that  are  neither 
capable  of  gratifying  the  Christian  nor  the  man  ;  without 
which  even  the  most  important  weighty  matters  do  to  so 
squeamish  stomachs  seem  gustless  and  unsavoury,  and  are 
reckoned  dull  and  flat  things.  And  most  plain  it  is,  (though 
it  is  not  strange,  that  so  trifling  minds  should  impose  upon 
themselves  by  so  thin  a  sophism,)  that  such  are  in  a  great 
mistake,  whose  delight  being  wholly  taken  up  in  these 
trifles,  do  hereupon  think  they  taste  the  delights  of  religion ; 
for  these  are  nothing  of  it,  are  found  about  it  only  acciden- 
ally ;  and  by  a  most  happy  accident  too,  as  ill  (for  the  most 
d  Mai.  iii.  e  Jam.  1. 


of  these  things)  agreeing  to  It  and  no  more  becoming  it  than 
a  fool's  coat  doth  a  prudent  grave  person ;  and  the  best  of 
them  agreeing  to  it  but  in  common  with  any  thing  else, 
about  which  such  arts  may  be  used ;  so  that  they  are  no 
way  any  thing  of  it,  or  more'peculiarly  belonging  to  it,  than 
to  any  theme  or  subject  besides,  imto  which  such  orna- 
ments (as  they  are  thought)  can  be  added.  How  misera- 
bly therefore  do  they  cheat  themselves,  who,  because  they 
hear  with  pleasure  a  discourse  upon  some  head  of  religion 
thus  garnished,  according  to  their  idle  trifling  humour; 
and  because  they  are  taken  with  the  contrivance  of  some 
sentences,  or  affected  with  the  loudness  of  the  voice,  or 
have  their  imagination  tickled  with  some  fantastical  illus- 
trations ;  presently  conclude  themselves  to  be  in  a  religious 
transport,  when  the  things  that  have  pleased  them  have  no 
aflinity  or  alliance  with  religion,  befall  to  it  but  by  chance, 
and  are  in  themselves  things  quite  of  another  country  ! 

4.  Of  the  like  strain  is  the  religion  that  is  made  up  all 
of  talk.  And  such  like  are  that  sort  of  persons,  who  love 
to  discourse  of  those  great  things  of  God  wherewith  it  was 
never  their  design  or  aim  to  have  their  hearts  stamped,  or 
their  lives  commanded  and  governed;  who  invert  that 
which  was  the  ancient  glory  of  the  Christian  church, "  We 
do  not  speak  great  things,  but  live  them."  And  are  pleas- 
ed with  only  the  noise  of  their  own  (most  commonly  insig- 
nificant senseless)  words;  unto  whom  how  imgrateful  a 
relish  would  that  precept  have,  "  Be  swift  to  hear,  slow  to 
speak  I"  And  how  much  to  be  regretted  a  thing  is  it,  that 
the  delights  of  practical  living  religion  should  be  so  lost, 
and  vanish  into  a  mere  lip-labour!  Things  of  this  nature 
are  to  be  estimated  by  their  end,  and  the  temper  of  spirit 
which  accompanies  them  ;  which  unto  a  serious  and  pru- 
dent observer,  are  commonly  very  discernible  and  easy  to 
be  distinguished.  It's  an  amiable,  lovely  thing  to  behold 
those  that  are  intent  upon  the  great  business  of  religion 
them.selves,  provoking  others  also  with  serious  gravity 
unto  love  and  good  works.  And  it  will  ever  stand  as  a 
monumental  character  of  them  that  feared  the  Lord,  that 
they  spake  often  one  to  anothem  upon  this  account.  But 
the  pretence  of  this  is  odious,  when  the  thing  designed  is 
nothing  but  self-recommendation,  and  the  spirit  of  the 
pretenders  is  visibly  vain  and  empty  :  and  when  it  is  ap- 
parent they  take  delight,  not  in  the  things  they  speak  of, 
but  only  in  this  thing  itself,  speaking  much.  No  breath 
is  then  more  fulsome;  and  the  better  the  things  are,  the 
worse  it  is  to  have  no  more  savour  of  them. 

5.  Again,  the  religion  is  akin  to  this  which  stands  aU 
in  hearing.  It  is  as  remote  (at  least)  from  the  heart,  when 
it  is  wholly  placed  in  the  ear,  as  when  it's  all  in  the  tongue. 
As  it  is  with  them  that  are  hearers  only,  not  doers  of  the 
word,  deceiving  their  own  souls."  When  the  preacher  is 
to  them  as  a  very  lovely  song,  of  one  that  can  play  well  on 
an  instrument,  and  they  hear  his  words,  but  do  them  not.r 
And  it  is  natural  to  the  same  sort  of  persons  to  be  pleased 
indifferently  with  either  of  these,  as  the  Athenians  were  in 
hearing  or  telling  some  new  thing.  Only  that  this  differ- 
ence most  commonly  appears  with  the  persons  we  intend, 
that  when  the  things  they  delight  to  hear  must  be  ever 
new,  or  at  least  new  dressed,  the  things  they  speak  shall 
be  everlastingly  the  same.  How  perverse  a  delight  is  that ! 
Whereas  'tis  the  glory  of  substantial  religion,  that  the  prin- 
cipal things  of  it  can  never  grow  old  or  be  dry.  Their 
ears  shall  itch  after  novehies  ;  a  plain  argument  that  it  is 
not  religion  itself  that  pleases  them,  (which  cannot  change,) 
but  the  variable  accessory  modes  of  representing  it.  How- 
ever, there  is  certainly  very  often  a  distemper  appearing 
among  those  that  profess  religion,  in  coveting  to  hear  unto 
excess,  and  beyond  what  is  either  suitable  or  designed 
unto  use  and  profit.  When  the  pleasure  of  a  delightful 
revolving  of  the  ever  fresh  and  fragrant  truths  of  the  Gos- 
pel, and  reducing  them  to  answerable  practice,  is  lost  and 
stifled,  by  heaping  on  of  more  than  can  be  digested.  And 
many  a  hopeful  birth  of  pious  and  holy  dispositions,  affec- 
tions, and  good  works,  is  suppressed  or  enfeebled  by  an 
untimely  superfetation. 

6.  Lastly,  'tis  a  most  undelightful  religion,  which  con- 
sists entirely  in  the  external  additaments  and  forms  of 
worship,  which  this  or  that  party  have  chosen  to  affix  to  it. 
Yea,  though  those  forms  be  never  so  certainly  of  Divine 

f  Ezck.  .vtiiii. 


362 


OF  DELIGHTING  IN  GOD. 


Part  U 


prescription;  which,  however  God  hath  appointed  them, 
were  never  appointed  or  intended  by  him  to  be  our  reli- 
gion, but  to  be  subservient  helps  and  means  to  it.  Being 
enlivened  by  it,  they  are  comely  and  delightful;  but  se- 
vered and  cut  olf  from  it,  or  the  course  of  vital  spirit  that 
should  flow  into  them  being  obstructed  and  repressed,  they 
have  no  more  pleasure  in  them  than  a  dead  arm  or  finger. 
Such  divine  appointments  themselves,  severed  from  the 
things  wherein  sub.stantial  religion  consists,  have  been  an 
abomination  to  the  Lord,  (Your  new  moons  and  sabbaths, 
&c.  my  soul  hates,)  and  then  sure  there  is  little  reason 
they  should  be  a  delight  to  us.s  If  they  be,  it  is  as  fond 
and  trifling  a  delight,  as  when  one  hath  the  opportunity  of 
conversing  with  some  excellent  person,  to  neglect  all  his 
wise  sayings,  and  pleasant  instructive  discourses,  and  only 
to  plea.se  oneself  in  viewing  his  handsome  apparel ;  yea, 
though  I  should  know  at  the  same  time,  that  I  thereby 
greatly  displease  him  whom  (as  is  also  supposable)  I  were 
greatly  concerned  to  please.  Thus  it  is  with  them  that 
mind  only  the  solemnity  of  God's  worship,  not  the  design. 
And  more  gross  the  matter  is  with  such  as  by  their  ob- 
servance of  the  external  modes  of  religion,  think  to  expiate 
the  badness  of  their  most  vicious  conversation  ;  that  will 
steal,  and  murder,  and  commit  aduUery,  oppress  the  stran- 
ger, the  fatherless,  and  the  widow ;  and  yet  presume  to 
stand  before  the  Lord  in  his  house,  and  cry.  The  temple 
of  the  Lord,  &c.h  This  is  the  pharisaical  religion,  that 
is  scrupulous  in  tything  mint,  annise,  cummin,  and  neg- 
lects the  weighty  things  of  the  law,  justice,  judgment,  and 
truth.  These  men  delight  in  what  not  only  is  dead  in  itself, 
but  will  be  mortal  unto  them.  And  if  the  Divine  institu- 
tion of  the  things  wherewith  they  so  vainly  please  them- 
selves will  not  bear  them  out,  much  less  their  own,  be 
their  discriminating  denomination  or  profession  what  it 
will.  And  now  all  these  things,  (whether  severally  or  to- 
gether,) and  whatever  else  of  like  kind,  do  at  the  best  make 
but  a  dead,  and  consequently  an  undelightful,  religion, 
such  as  hath  no  pleasure  in  it,  because  it  hath  no  life;  it 
remains  therefore, 

2.  To  show  how  unfit  such  a  religion  is  to  be  cho.sen  or 
rested  in.  And  surely  since  (as  appears  from  what  was 
formerly  said)  the  persuading  of  men  to  become  religious 
or  godly,  is  but  an  inviting  them  to  a  state  and  course 
wherein  they  may  delight  themselves  with  God  ;  or  to  a 
life  of  pure  and  heavenly  pleasure ;  that  is  only  the  vain 
show  cif  religion,  which  affords  nothing  of  that  pleasure. 
And  how  unreasonable  and  foolish  is  it  when  religion  it- 
self is  the  thing  we  pretend,  to  let  ourselves  be  mocked  (as 
we  mock  others,  and  vainly  attempt  to  mock  him  also, 
who  is  not  to  be  mocked)  with  the  mere  empty  show  and 
appearance  of  it  1  That  we  may  be  here  somewhat  more 
particular,  let  it  be  considered, 

1,  That  the  religion  which  is  in  itself  undelightful,  is, 
for  the  same  reason  for  which  it  is  .so,  incapable  of  growth ; 
that  is,  because  it  is  a  dead  thing.  For  that  reason  it  is 
without  delight ;  and  for  the  same  reason  admits  not  of 
improvement.  It  wants  the  self-improving  principle.  He 
that  drinks  of  that  water  (saith  our  Saviour)  which  I  shall 
give  him,  it  shall  be  in  him  a.s  a  well  of  water  springing 
up  in  him  unto  life  eternal.!  That  only  principle  of  all 
true  religion  and  godliness,  the  divine  nature,  ihe  seed  of 
God,  is  of  that  heavenly  tendency,  it  aims  and  a.spires  up- 
ward ;  and  will  never  cea.se  shooting  up  till  it  reach  heaven ; 
and  the  pleasure  and  delightfulness  of  it  stand  much  in 
its  continual  springing  up  towards  a  perfect  stale,  from  a 
grain  of  mustard-seed  to  the  lallness  of  a  cedar.  'Tis 
pleasant  to  behold  its  constant  undecaying  greenness  and 
verdure  ;  such  as  renders  it  subject  like  a  tree  planted  by 
the  rivers  of  water  that  brings  forth  fruit  in  season,  whose 
leaf  also  doth  not  wither,  and  whatsoever  he  doth  prospers.* 
Or  as  plan's  set  in  the  house  of  the  Lord,  that  llourish  in 
the  courts  of  their  God  ;  that  shall  still  bring  forth  frui! 
even  in  old  age,  and  be  fat  and  flourishing.!  The  dead, 
dp,'  forms,  or  other  appendages  of  religion,  that  have  no 
communion  with  a  living  root,  or  the  religion  that  is  only 
made  up  of  these,  gives  no  such  hope  of  improvement. 
A  great  and  most  considerable  prejudice  against  anything 
that  pretends  to  the  name  of  religion  ;  which  being  at  first 
an  imperfect  thing,  (as  that  especially  which  itself  is  but 
t  Ins.  t.  h  Jer  v-u.  i  John  jv. 


pretence  and  shadow  cannot  but  be,)  if  it  shall  never  be 
expected  to  be  better,  can  have  little  claim  or  title  to  any 
excellency.  The  value  even  of  true  religion,  though  it  he 
of  an  excellent  nature  and  kind,  stands  much  in  the  hope- 
fulness and  improveableness  of  it;  and  is  not  so  much  to 
be  considered  in  respect  of  what  it  is,  as  what  it  shall  come 
to.  This  lank,  .spiritless  religion,  as  soon  as  you  eissume 
and  lake  it  up,  you  know  the  best  of  it.  'Tis  not  of  a 
growing,  thriving  kind;  never  expect  better  of  it.  'Tis 
true,  the  notional  knowledge,  opinionaiiveness,  and  exter- 
nal observances,  which  we  have  spoken  of,  may  be  so  in- 
creased, as  a  heap  of  sand  may  be  ;  but  the  religion  of  such 
grows  not  as  a  thing  that  hath  life  in  it,  by  vital  self-im- 
provement. 

2.  Nor  for  the  same  reason  can  it  be  a  lasting  thing. 
For  it  wants  what  should  maintain  it.  It  will,  as  a  ves- 
ture, wear  and  grow  old ;  or,  being  as  a  cloak  put  on  to 
.serve  a  present  turn,  is,  when  that  turn  is  served,  as  easily 
throwTi  ofl^,  i.  e.  being  found  to  be  more  cumbersome  than 
useful.  What  hath  living  union  with  a  man's  own  self, 
It's  neither  his  ease  nor  convenience  ;  he  neither  afleets, 
nor  can  endure  to  lay  it  aside.  It  is  given  as  a  character 
of  a  hypocrite,  (one  w'ho  therefore  must  be  understood  to 
carry  with  him  some  show  and  face  of  religion,  and  to  want 
the  living  root  and  principle  of  it,)  that  he  is  inconstant  in 
his  religion  ;  Will  he  at  all  times  call  upon  God  ?">  or  will 
he  be  constantly  religious'?  The  interrogative  form  of 
speech  implies  more  than  a  mere  negative.  That  is,  doth 
not  only  say  that  he  will  not  at  all  times  call  upon  God, 
but  that  it  is  absurd  to  say  or  think  that  he  will.  For  it 
is  an  appeal  to  common  reason  in  the  case ;  as  if  it  had 
been  said,  "Can  any  man  think  that  such  a  one's  religion 
will  be  lasting?  It  imports  a  disdain  it  should  be  thought 
so.  What !  he  call  upon  God  at  all  times  ■!  A  likely  thing ! 
No;  the  matter  is  plain,  his  religion  is  measured  by  his 
secular  interest,  and  he  will  only  be  so  long  religious  as 
wdl  serve  that  purpose.  And  the  reason  isjilainly  assign- 
ed in  the  foregoing  words,  "  Will  he  delight  himself  in 
the  Almighty  ■!"  His  religion  hath  no  delight  with  it :  'tis 
a  languid,  faint,  spiritless  thing,  a  dead  form.  If  it  had 
life,  it  would  have  pleasure  in  it ;  and  then  the  same  vital 
principle  that  would  make  it  pleasant,  would  make  it  last- 
ing and  permanent  also. 

3.  While  it  doth  last,  it  wants  the  fruit  and  profit  which 
should  be  designed  and  sought  by  religion  ;  even  for  the 
same  reason  for  which  it  is  without  delight,  it  is  also  fruit- 
less and  vain. I.e.  because  it  hath  no  life  in  it.  So  that  all 
that  is  done  in  this  way  of  religion  is  only  labour  and  toil 
to  no  purpose.  And  what  do  or  can  we  propose  to  our- 
selves from  religion,  as  the  proper  design  of  it,  but  to  have 
our  spirits  fitted  to  the  honouring  and  enjoying  of  God. 
unto  service  to  him,  and  blessedness  in  him  ;  and  that  we 
may  hereupon  actually  both  serve  and  enjoy  him  ?  Both 
these  chiefly  depend  upon  his  favourable  acceptance  of  us. 
He  will  neither  reckon  himself  served  by  us.  nor  allow 
himself  to  be  enjoyed,  if  he  be  not  pleased  with  us.  And 
how  shall  we  expect  to  please  him  with  that,  wherewith, 
the  more  our  minds  come  to  be  rectified  and  made  con- 
formable to  the  rule  of  righteousness  and  life,  the  more 
impossible  it  is  that  we  can  be  plea.sed  ourselves!  Can  we 
please  him  by  a  religion  that  is  in  itself  unsavoury,  spirit- 
less, and  dead ;  and  that  afflirds  not  to  ourselves  the  lea.st 
relish  of  true  pleasure  1  And  partly  the  success  of  onr 
religion  in  the  mentioned  respects,  depends  upon  the  due 
temperament  our  spirits  receive  by  it;  but  what  good  im- 
pression can  that  light,  chafly,  empiy  religion  ihat  hath 
been  described,  ever  be  hoped  to  make  there"?  Is  il  a 
likelv  means  of  refining  and  betlering  our  spirits  t  Even 
as  it'is  void  of  spiriluaj  delight,  it's  also  of  spiritual  bene- 
fit ;  for  certainly  our  spirits  are  like  to  embrace  and  retain 
nothing  in  which  they  can  take  no  pleasure.  How  vain 
then  is  lhat  religion  by  which  we  can  neither  please  God 
nor  profit  ourselves ! 

4.  It  oujht  to  he  considered  how  foolish  a  thing  it  is, 
and  unworthv  of  a  rea.sonable  creature,  to  do  lhat  in  a 
continued  course  and  series  of  actions  wherein  we  can 
have  no  design,  and  do  aim  at  nothing.  Even  they  that 
place  their  religion  in  things  .so  remote  and  alien  Ic  the 
spirit  and  power  of  it,  do  yet  spend  a  considerable  part  of 

k  Pealm  i.  1  PmIiu  jdi.  m  Job  uN-ii.  10. 


Part  II. 


OP  DELIGHTING  IN  GOD. 


383 


their  life-time  in  those  things.  And  how  becoming  is  it 
of  a  man  to  have  spent  so  much  of  his  time  in  doing  no- 
thing !  and  that  from  week  to  week,  or  from  day  to  day,  the 
seasons  should  return,  of  which  he  hath  constantly  this  to 
say,  "  Now  comes  the  time  of  doing  that  whereof  I  can 
give  no  account  why  I  do  it!"  That  there  should  be  so 
constant  a  defalcation  of  such  portions  of  time  for  that 
which  a  man  can  neither  call  business  nor  recreation,  which 
tends  to  no  advantage  in  any  kind.  For  it  tends  not  to 
promote  his  secular  interest  but  in  so  indirect  and  by  a 
way,  and  with  so  sinister  and  basely-oblique  respects,  as 
an  honest  man  would  abhor,  and  an  ingenuous  man  be 
ashamed  to  profess ;  and  his  spiritual  and  eternal  interest 
much  less.  This  were  therefore  the  same  thing  as  to  pro- 
claim oneself  a  fool  or  a  vain  trifler.  The  things  that 
have  been  instanced  in,  (considered  so  abstractly  from  the 
substance  of  religion  as  we  have  considered  them,)  being 
such,  some  of  them,  as  to  carry  not  with  them  so  much  as 
that  very  show  of  wisdom,  "  of  which  the  apostle  speaks; 
and  others  of  them,  so  faint  a  show,  as  it  ill  becomes  a 
wise  man  to  be  pleased  with,  while  they  do  his  better  part 
no  good,  and  carry  not  that  show  in  any  provision  (as  that 
word  Tifjiit  sometimes  signifies)  for  the  satisfying  of  the  flesh. 
And  yet  it  is  to  be  withal  remembered,  that  this  (waste 
and  lost)  time  of  their  life  is  all  that  such  persons  allot  to 
their  everlasting  concernments;  and  that  the  things  which 
have  been  mentioned  (some  or  other  of  them,  for  all  do 
not  always  concur  with  the  same  persons)  are  not  made 
subservient  to,  but  are  substituted  in  the  room  and  stead 
of,  the  religion  by  which  those  concernments  should  be 
provided  for.  And  is  this  a  wise  provision  for  eternity  1 
What,  man  1  a  few  empty,  unimproved  notions !  a  by- 
opinion  or  two  !  the  flourishes  of  a  little  pedantic  art  tick- 
ling thy  toyish  fancy  1  the  motion  of  thy  only  busy  and  la- 
bouring tongue  !  or  the  thirst  and  satisfaction  of  thy  vain 
ear  !  the  bowing  of  thy  hypocritical  knee  !  Are  these  all 
that  thou  designest,  or  wilt  mind  to  do,  for  thy  soul  1  Are 
these  like  well  to  supply  the  place  of  living  religion  1  to 
serve  thee  instead  of  inward  acquaintance  with  God  1  of 
being  really  and  habitually  good  and  holy  1  of  doing  good 
and  walking  in  the  path  of  life  1  What  a  soul  hast  thou, 
that  can  live  upon  chatT  and  air,  and  be  sustained  by  the 
wind  1  Hast  thou  no  need  of  quickening  influence  from 
God'?  no  hunger  after  the  heavenl}',  hidden  manna,  and 
the  fruits  of  the  tree  of  life  1  What  use  makest  thou  of 
thy  understanding,  or  of  the  reason  of  a  man,  when  thou 
thinkest  such  empty  vanities  as  thou  trustest  in  can  do  the 
oflice,  or  attain  the  ends,  of  true  religion  1  How  much 
more  rational  were  it  to  pretend  to  nothing  of  religion  at 
all,  than  to  think  such  a  one  will  serve  the  turn  ! 

5.  Consider,  what  reflections  are  likely  to  be  made  upon 
this  matter  hereafter,  when  thy  short  course  in  this  world 
is  run  out.  AVill  it  be  a  grateful  remembrance  to  thee  that 
thou  wast  so  long  hovering  about  the  borders  of  religion  1 
and  wast  at  the  very  door  and  wouldst  not  enter  in  'i  that 
thou  didst  so  often  think  and  speak,  and  hear  of  the  things 
wherein  religion  stood,  but  wouldst  never  allow  thyself  to 
taste  the  pleasant  relishes  thereof  I  to  have  been  so  nigh 
to  the  kingdom  of  God,  and  yet  an  alien  to  it,  to  the  right- 
eousness and  peace,  and  joy  in  the  Holy  Ghost,  wherein 
it  consists  1  that  thou  didst  only  please  thyself  with  the 
painted  casket  (made  fine,  as  thou  thoughtest,  but  only 
with  thine  o«ti  pencil)  wherein  so  rich  a  jewel  was ;  and 
retaining  that,  threwest  away  this  as  a  thing  of  nought  1 
will  not  these  be  woundmg  thoughts  1 

6.  Let  it  be  seriously  pondered  how  offensive  it  must  be 
to  the  jealous  God  that  any  should  thus  trifle  with  him 
and  his  holy  things,  under  a  show  and  pretence  of  religion 
and  devotion  to  him.  Not  to  please  him  by  the  sincerity 
and  trvuh  of  our  religion,  loses  the  end  and  reward  we 
would  e-tpect.  But  that  is  not  all.  To  provoke  him  by 
the  M-pocritical  pretence  and  abuse  of  it,  cannot  but  infer 
a  sharp  revenge  which  it  may  be  we  expected  not.  And 
let  us  bethink  ourselves  how  high  the  provocation  is !  Ei- 
ther we  design  to  please,  honour,  and  enjoy  him  by  that 
irrational  and  undelightf^ul  course  of  religion,  or  we  do 
not.  If  we  do  not,  this  signifies  nothing  but  highest  con- 
tempt and  defiance  of  him;  and  that  we  care  not  for  his 
favour  nor  fear  his  displejisure.    Yea,  inasmuch  as  such 

n  Col.  ii.  23.  o  John  iv. 


religion  is  pretended  as  a  homage  to  him,  it  is  nothing 
really  but  most  profane  and  insolent  mockery ;  as  if  we 
would  join  in  the  same  breath  and  in  the  same  act,  "  Hail, 
Jesus,  and  crucify  him ;"  and  at  once  invest  him  with  the 
purple  robe,  and  spit  in  his  face.  But  if  we  have  such  a 
design,  and  do  really  think  to  please  him  by  such  trifling 
with  him;  and  that  these  vain  fancies  and  formalities  shall 
make  amends  for  all  our  neglects  of  him  through  the  whole 
course  of  our  lives  besides ;  then  how  vile  thoughts  have 
we  of  him !  What  do  we  make  of  the  God  we  serve  f  How 
justly  may  that  be  applied  to  us.  Ye  worship  ye  know  not 
what ! »  Who  gave  us  our  idea  of  that  ever  blessed  Being  1 
It  is  not  God,  but  a  despicable  idol  of  our  own  creating, 
we  are  thinking  to  please.  We  may  see  how  well  he  is 
pleased  with  the  external  show  and  the  appendages  of  re- 
ligion (which  being  his  own  appointments  would  in  con- 
junction and  in  subserviency  thereto  have  signified  some- 
what, but  disjoined  from  it,  and  accompanied  with  the 
neglect  and  abandoning  of  real  piety  and  righteousness, 
signified  nothing  but  an  afl'ront  to  him)  in  that  remon- 
strance by  the  prophet ;  He  that  killeth  an  ox  is  as  if  he 
slew  a  man ;  he  that  sacrificelh  a  lamb,  as  if  he  cut  off'  a 
dog's  neck;  he  that  oSereth  an  oblation,  as  if  he  offered 
swine's  blood ;  he  that  burneth  incense,  as  if  he  blessed  an 
idol.P  He  is  pleased  with  their  religion  as  he  would  be 
with  murder,  profaneness,  and  idolatry.  And  is  it  strange 
this  should  be  his  estimate,  when  he  is  hereby  practically 
represented  as  such  a  one  that  will  not  be  displeased  with 
real  wickedness,  and  that  will  be  pleased  with  the  thinnest 
and  most  superficial  show  of  devotion  ? 

They  therefore  make  a  fair  hand  of  their  religion,  who 
are  so  far  from  pleasing  God  by  it  and  advantaging  them- 
selves, that  they  woimd  their  own  souls,  (as  they  are  most 
like  to  do  that  handle  so  awkwardly  such  an  edged  tool,) 
and  render  God  their  most  avowed  enemy.  The  religion 
then  which  hath  no  delight  in  it,  has  so  much  of  folly,  in- 
commodit}',  and  mischief,  that  measuring  it  by  the  rules 
which  were  premised,  we  may  see  suSicient  reason  why 
such  a  religion  should  not  be  chosen  or  rested  in:  and  that 
we  are  concerned  to  look  further. 

Wherefore  we  proceed  next, 

2.  To  the  other  head  we  proposed ;  the  positive  judg- 
ment we  are  to  make,  what  religion  is  fit  to  be  chosen,  and 
wherein  we  may  safely  acquiesce ;  whereof  we  shall  only 
give  the  account  which  the  subject  we  have  in  hand  allows 
to  be  here  given,  i.  e.  that  it  be  such  as  is  in  itself  ration- 
ally and  justly  delectable.  And  though  religion  is  not  to 
be  chosen  only  or  chiefly  for  the  delightfulness  of  it ;  yet 
since,  as  we  have  seen,  only  that  religion  is  true  which  is 
delightful,  that  only  which  is  delightful  is  fit  to  be  chosen. 
So  that  this  is  a  certain  character  (though  not  the  chief 
cause)  of  the  eligibleness  of  religion.  And  when  it  is  so 
expressly  enjoined  us  as  a  duty,  to  delight  ourselves  in  the 
Lord;  if,  as  hath  been  shown,  this  be  within  the  meaning 
of  the  precept,  that,  in  the  general,  we  delight  ourselves  in 
a  way  and  course  of  religion;  it  is  plain  such  religion  only 
can  be  meant  or  intended,  as  can  afford  us  matter  of  de- 
light, or  as  is  in  itself  truly  and  really  delectable.  And 
here  we  shall  not  need  to  repeat  what  hath  been  so  largely 
discoursed  in  the  Former  Part,  tending  to  show  the  rich 
matter  of  delight  which  the  several  exercises  of  true  liv- 
ing religion,  and  all  the  actions  influenced  and  directed  by 
il,"do  carry  in  them.  It  will  be  only  requisite,  to  offer 
somewhat  partly  to  direct,  partly  to  excite,  unto  that  de- 
lightful pleasant  life. 

1.  For  direction,  let  such  rules  be  observed  as  these 
which  follow. 

1.  Endeavour  to  have  a  mind  well  instructed  in  the 
knowledge  of  such  things  as  more  directly  concern  the 
common  practice  of  a  religious  man,  as  such.  That  is,  to 
be  thoroughly  insighted  into  practical  truths,  or  into  that 
truth  which  is  after  godliness.  It  hath  been  the  merciful 
vouchsafement  of  the  Divine  goodness,  so  to  order  it,  that 
those  things  are  plain  and  but  few,  which  are  of  more  ab- 
solute necessity  m  religion,  as  may  be  seen  by  the  sum- 
mary accounts  which  we  find  sometimes  given  thereof, — 
repentance  towards  God,  and  faith  toward  our  Lord  Jesus 
Christ.'  Which  two  things  (intimated  to  comprehend  the 
whole  counsel  of  God)  do  manifestly  suppose  the  state  of 
p  lea,  txrl  3.  q  Acts  xx. 


384 


OP  DELIGHTING  IN  GOD. 


Part  II, 


« 


apostacy,  and  express  the  way  of  remedy;  whereinlo,  when 
we  are  brought,  now  succinct  and  clear  a  recapitulation  of 
our  duty  have  we  in  that  of  our  Saviour,  "  Thou  shalt  love 
the  Lord  thy  God,  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind :  and  thou  shalt  love  thy  neighbour 
as  thyself!"  To  a  well-complexioned  spirit,  how  compre- 
hensive and  how  full,  how  savoury  and  acceptable,  will 
these  things  appear :  nor  would  such  a  one  part  with  the 
substantial  fulness  of  these  few  words  for  all  the  treasures 
of  both  the  Indies.  How  truly  is  it  called,  that  good,  that 
acceptable  and  perfect  will  of  God  I '  And  how  fitly  to  be 
preferred  before  thousands  of  gold  and  silver!  Things  of 
highest  value  are  not  bulky;  their  excellency  is  the  great- 
er by  being  contracted;  and  that,  being  in  themselves  pre- 
cious, they  are  so  conveniently  portable.  How  ea.sily  are 
these  dictates  carried  about  with  us  through  our  whole 
course  !  and  how  universally  useful  are  they  for  the  well- 
guiding  of  it,  to  such  as  have  a  greater  mind  to  do  their 
duty  than  move  questions  about  it !  Two  things  are  both 
opposite  to  this  rule,  and  not  a  little  prejudicial  to  the  de- 
light of  religious  conversation,  (by  which  it  will  appear, 
how  conducible  to  it  the  matter  here  directed  is)  viz.  ex- 
cessive curiosity  in  the  speculation  of  truths  belonging  to 
religion,  without  designing  to  refer  them  to  practice ; 
(which  hath  been  animadverted  on  before,)  and  an  equally 
excessive  scrupulosity  about  matters  of  practice.  It  were 
indeed  an  argument  of  a  desperate  mind,  and  destitute  of 
any  fear  of  God,  to  be  careless  what  we  do,  and  uncon- 
cerned whether  the  way  we  take,  in  this  or  that  case,  be 
right  or  wrong.  But  it  is  certain,  there  may  be  an  excess  in 
this  matter,  and  too  often  is;  that  is,  there  may  be  a  scru- 
pulosity which  is  both  causeless  and  endless.  There  is 
surely  some  medium  in  travelling  between  a  careless  wan- 
dering we  mind  not  whither,  and  aperpetual  anxiety  whe- 
ther we  be  in  our  way  or  no,  with  often  going  back  to  in- 
quire. This  would  quite  destroy  both  the  pleasure  of  the 
journey,  and  the  progress  of  it.  Some  difficulties  may  oc- 
cur, which  should  justly  occasion  one  to  make  a  stand  and 
consider.  But  probably,  very  many  cases  that  some  do 
agitate  with  much  disquiet  to  themselves  and  others,  w-ould 
soonest  be  expedited  by  sincerity,  and  reducing  them  to 
the  law  of  love. 

It  would  however  make  much  for  our  pleasant,  delight- 
ful walking  on  in  the  way  of  God,  to  have  a  mind  (in- 
firmcd  once  and  established  thoroughly  in  the  belief  of  the 
principal  doctrines  of  Christian  religion)  well  furnished 
also  with  the  most  useful  practical  precepts,  which  might 
at  every  turn  be  ready  at  hand  to  be  applied  upon  emer- 
gencies; which  they  wiiom  predominate  self-interest  or  cor- 
rupt inclination  render  not  difficult  to  the  apprehending  of 
their  duty,  (our  way  is  not  usually  otherwise  so  very  in- 
tricate,) may  cheerfully  and  innocently  guide  themselves 
by.  "  He  that  walketh uprightly,  walketh  surely."  Though 
some  men's  way  may,  by  the  circumstances  of  their  con- 
ditions, be  much  more  perplexed  than  others,  who  are 
therefore  concerned  to  be  the  more  wary.  But  the  diffi- 
cult toil  and  tug  that  some  have  with  themselves,  is,  bow- 
by  contrived  explications  they  may  make  their  rule  bend 
and  yield  to  their  self-biassed  humours  and  ends  ;  which 
because  they  find  it  not  ea.sy  to  do  with  full  satisfaction  to 
their  consciences,  (that  see  more  than  they  would  have 
them,  and  are  yet  not  of  authority  enough  with  them  to 
govern  and  command  their  practice,)  it  is  not  strange,  they 
entangle  and  even  lose  themselves  amongst  thorns  and  bri- 
ars, and  meet  with  little  delight  in  their  way.  Wherefore, 

2.  Be  principally  intent  to  have  your  .soul  become  ha- 
bitually good  and  holy,  by  its  own  settled  temper  and  com- 
plexion inclined  and  made  suitable  to  the  way  of  right- 
eousness and  life.  It  was,  no  doubt,  with  a  very  sweet 
gust  and  relish  of  pleasure,  that  the  Psalmist  utters  that 
gratulntory  acknowledgment  of  the  Divine  goodness  in 
this.  He  re.storeth  my  soul ;  he  leadeth  me  in  paths  of 
righteousness  for  his  name's  sake."  The  paths  of  right- 
eousness are  very  agreeable  and  pleasant  to  a  restored,  a 
sound  and  healthy  soul ;  to  one  that  is  now  got  into  a  good 
habit  and  a  settled  state  of  .spiritual  strength.  You  may, 
therefore,  take  the  meaning  and  substance  of  this  precept, 
in  the  apostle's  (more  authoritative)  words.  Be  ye  trans- 


formed in  the  renewing  of  your  mind,  that  ye  may  prove 
what  is  that  good,  that  acceptable  and  perfect  will  of  God.' 
You  can  never  (q.  d.)  have  a  proof  ol  it,  the  very  palate 
of  your  soul  will  be  vicious  and  still  disaffected,  till  then, 
that  is,  till  that  transformation  and  renewing  change  hath 
past  upon  you.  Then  it  will  be  pleasant  to  you  to  know 
the  will  of  God ;  your  delight  will  be  in  the  law  of  the 
Lord,  and  in  his  law  you  will  meditate  both  day  and 
night.  And  it  will  be  more  plea.sant  to  do  it.  You  will 
esteem  the  words  of  his  mouth  as  your  appointed  food,  and 
it  will  be  as  your  meat  and  drink  to  do  his  will.  You  can 
easily  apprehend  how  toilsome  and  painful  any  thing  of 
business  and  labour  is  to  a  person  that  languishes  under 
some  enfeebling  lazy  disease.  A  like  case  it  is,  when  vou 
would  put  one  upon  doing  any  thing  spiritually  good,  that 
is  listless,  indisposed,  to  every  good  work  reprobate.  How 
will  the  heart  recoil  and  give  back  !  with  how  vehement 
a  reluctation  will  it  resist  the  proposal,  as  if  you  were  ur- 
ging it  upon  flames,  or  the  sword's  point !  The  carnal 
mind  is  enmity  against  God,  and  is  not  subject  to  his  law, 
nor  indeed  can  be."  But  when  once  the  law  of  God  is 
within  your  heart,  you  will  delight  to  do  his  will.»  To 
one  that  is  born  of  God,  and  hath,  therefore,  overcome  the 
world,  his  commands  are  not  grievous.?  Know,  therefore, 
you  must  be  good,  (really  and  habitually  so,)  in  order  to 
your  doing  good '  with  any  delight,  in  conformity  to  the 
blessed  God  himself,  (your  pattern,)  who,  therefore,  exer- 
cises loving-kindness,  judgment,  and  righteousness  in  the 
earth,  as  delighting  in  these  things."  You  must  be  parta- 
ker of  a  divine  nature,  and  have  the  heart-rectifying  com- 
munication before  discoursed  of,  and  become  God's  own 
workmanship,  a  second  time,  created  in  Christ  Jesus  unto 
good  works.b  'Tis  not  to  be  hoped  it  can  he  delightful  to 
act  against  inclination ;  or  that  a  forced  imitation  of  that 
good  whereof  you  want  the  implanted  vital  principle,  can 
be  any  more  pleasing  to  you  than  it  is  to  God,  whom  you 
cannot  mock  or  impose  upon  by  your  most  elaborate  or 
specious  disguises.  And,  therefore,  since  that  holy  heart- 
rectitude  must  he  had,  it  must  be  sought  earnestly  and 
without  rest.  Often  ought  heaven  to  be  visited  with  such 
sighs  and  longings  sent  up  thither,  O  that  my  ways  were 
directed  to  keep  thy  righteous  judgments.  Let  my  heart 
be  sound  in  thy  statutes,  that  I  be  not  ashamed.":  And  it 
should  be  sought  with  expectation  of  good  speed  and  with- 
out despair,  remembering  we  are  told,  if  we  a.^k  we  shall 
receive ;  if  we  seek  we  shall  find  ;  if  we  knock  it  shall  be 
opened  unto;  yea,  that  our  heavenly  Father  will  much 
more  readily  give  his  Holy  Spirit  to  them  that  ask,  than 
you  would  bread  to  your  child  that  calls  for  it,  rather  than 
a  stone. 

3.  When  once  you  find  your  spirit  is  become  in  any  mea- 
sure well-inclined,  and  begins  tosavour  that  which  is  truly 
good ;  know  yet,  that  it  needs  your  continual  inspection 
and  care,  to  cherish  good  principles  and  repress  evil  ones. 
Your  work  is  not  done  as  soon  a.s  you  begin  to  live,  as 
care  about  an  infant  ceases  not  as  soon  as  it  is  born.  Let 
it  be,  therefore,  your  constant  business,  to  tend  your  in- 
ward man  ;  otherwise  all  things  will  soon  be  out  of  course. 
God  hath  coupled  delight  with  the  labour  of  a  Christian, 
not  with  the  sloth  and  neglect  of  himself;  the  heart  must 
then  be  kept  with  all  diligence,  <i  or  above  all  keeping,  in- 
asmuch as  out  of  it  are  the  i.ssues  of  life.  All  vital  prin- 
ciples are  lodged  there;  and  only  the  genuine  issues  of 
such  as  are  good  and  holy,  will  yield  you  pleasure.  The 
exercises  of  religion  will  he  pleasant  when  thev  are  na- 
tural, and  flow  easily  from  their  own  fountain  ;  but  great 
care  must  be  taken  that  the  fountain  be  kept  pure.  'There 
are  cither  springs  besides,  which  will  be  apt  to  intermingle 
therewith  their  bitter  waters,  or  a  root  of  bitterness,  whose 
fruit  is  deadiv,  even  that  evil  thing,  and  hitler,  forsaking 
the  Lord.  I  Wonder  not,  if  they  ta.ste  little  of  the  delights 
of  religion  that  take  no  heed  to  their  spirits.  Such  a 
curse  is  upon  the  nature  of  man  as  is  upon  the  ground 
which  was  cursed  for  his  sake,  (till  the  blessing  of  Abra- 
ham through  Jesus  Christ  do  take  place,  even  the  pro- 
mise of  the  Spirit,')  that  it  brings  forth  naturally  thorns 
and  thistles,  and  mingles  .sorrows  with  his  bread.  But 
that  promised  blessing,  that  will  enable  a  man  to  eat  with 

/  PjhI   rril,  5B.  B  .Tor.  ix.  «  ti  Eph.  h. 

r  I'Bul.  cxix.  80.  tJ  Prov.  iv.  c  GaJ.  iii.  U. 


t'AHT  II. 


OP  DELIGHTING  IN  GOD. 


pleasure,  comes  not  all  at  once ;  nor  do  the  increases  of  it 
come  on|  or  the  pleasant  fruits  of  righteousness  spring  up, 
but  in  them  that  give  all  diligence,  to  add  to  their  faith 
virtue ;  and  to  virtue  knowledge ;  and  to  knowledge  tem- 
persmce ;  and  to  temperance  patience ;  and  to  patience 
godliness ;  and  to  godliness  brotherly-kindness ;  and  to 
broiherlj'-kindness  charity  jf  which  would  make  that  we 
be  not  barren  nor  unfruitful  in  the  knowledge  of  our  Lord 
Jesus  Christ.  Otherwise,  look  in  upon  thy  soul  when 
thou  wilt,  and  thou  wilt  have  no  other  than  the  dismal 
orospect  of  miserable  waste  and  desolation.  Consider  it 
seriously,  wretched  man !  who  tillest  thy  field,  but  not 
thy  soul ;  and  lovest  to  see  thy  garden  neat  and  flourish- 
ing, but  lettest  thy  spirit  lie  as  a  neglected  thing,  and  as 
if  it  were  not  thine. 

We  are  directed  for  the  moderating  of  our  care  in  our 
earthly  concernments,  to  consider  the  lilies  how  they  grow 
without  their  own  toil,  and  are  beautifully  arrayed  without 
iheir  spinning ;  but  we  are  taught  by  no  such  instances, 
to  divert  or  remit  our  care  of  our  inward  man.  To  these 
concernments,  let  us  then  apply  and  bend  ourselves.  That 
is,  carefully  to  observe  the  first  stirrings  of  our  thoughts 
2nd  desires ;  to  animadvert  upon  our  inclinations  as  soon 
as  they  can  come  in  view,  upon  our  designs  in  their  very 
formation  ;  and  inquire  concerning  each,  whence  is  it  1 
from  a  good  principle  or  a  bad  1  whither  tends  it  1  to 
good  or  hurt'?  will  not  this  design,  if  prosecuted,  prove  an 
unjustifiable  self-indulgence "!  does  it  not  lend  to  an  un- 
lawful gratifying  of  the  flesh,  and  fulfilling  some  lusts 
thereof?  If  so,  let  it  be  lopt  off  out  of  hand,  and  the  axe 
be  laid  even  to  the  root ;  strike  at  it,  favour  it  not.  Think 
with  thyself,  "  This,  if  spared,  will  breed  me  sorrow ;  so 
much  as  I  give  to  it,  I  take  away  from  the  comfort  of  my 
life ;  and  spend  of  the  stock  of  my  spiritual  delight  in 
God.  Shall  I  let  sin,  the  tormentor  of  my  soul,  live  and 
be  maintained  at  so  costh'  a  rate  V  If  any  good  inclina- 
tion discover  itself,  cherish  it,  confirm  and  .strengthen  it. 
Look  up,  and  pray  down  a  further  quickening  influence. 
Say  with  thyself,  now  that  heavenly  Spirit  of  life  and  grace 
begins  to  breathe,  More  of  this  pleasant  vital  breath, 
thou  blessed  and  holy  Spirit !  Account  this  a  seed  time, 
now  the  light  and  gladness  are  a  sowing  in  thy  soul, 
(which  are  wont  to  be  for  the  righteous  and  upright  in 
heart,)  and  do  promise,  ere  long,  a  joyful  harvest.  But  if 
thou  wilt  not  observe  how  things  go  with  thy  soul,  despair 
that  they  will  ever  go  well. 

4.  Be  frequent  and  impartial  in  the  actual, exercise  of 
gracious  principles,  or  in  practising  and  doing  as  they 
direct.  Your  actual  delight  arises  from  and  accompanies 
your  holy  actions  themselves,  and  is  to  be  perceived  and 
tasted  in  them ;  not  in  the  mere  inclination  to  them  which 
is  not  strong  enough  to  go  forth  into  act.  And  as  these 
principles  are  more  frequently  exercised,  they  grow  more 
lively  and  vigorous,  and  will  thence  act  more  strongly  and 
pleasantly  ;  so  that  your  delight  in  doing  good  will  grow 
with  the  principles  it  proceeds  from.  But  then  you  must 
be  impartial  and  even-handed  herein,  as  well  as  frequent, 
and  run  the  whole  compass  of  that  duty  which  belongs  to 
you  as  a  Christian.  Exercise  yourself  (as  we  find  the 
direction  is)  unto  godliness  ;=  and  in  such  acts  and  parts 
of  godliness  chiefly  and  in  the  first  place,  as  may  be  the 
exercise  of  the  mind  and  spirit,  in  opposition  to  the  bodily 
exercise  (whether  severities  imposedupon,  or  performances 
that  require,  the  ministry  of  that  grosser  part)  to  which  this 
nobler  kind  of  exercise  is  justly  preferred.  Turn  the 
powers  of  your  soul  upon  God.  Act  seasonably  the  seve- 
ral graces  of  the  Spirit  that  terminate  directly  upon  him. 
Let  none  grow  out  of  use.  At  some  times  repentance,  at 
others  faith,  now  your  love,  then  your  fear;  none  of  these 
are  placed  in  you  or  sanctified  in  vain.  Retire  much 
with  God  ;  learn  and  habituate  yourselves  unto  secret  con- 
verse  with  him ;  contemplate  his  nature,  attributes,  and 
works  for  your  excitation  to  holy  adoration,  reverence,  and 
praise.  And  be  much  exercised  in  the  open  solemnities 
of  his  worship  ;  there  endeavouring  that  though  your  in- 
ward man  bear  not  the  only,  it  may  the  principal,  part. 
How  delightful  a  thing  is  it,  to  be  paying  actual  avowed 
homage  to  the  great  Lord  of  heaven  and  earth  before 
angels  and  men !  And  never  think  your  religious  and  de- 
f  2  Pet.  i.  g  I  Tim.  iv. 


votional  exercises  can  acquit  you,  or  supply  the  want  and 
excuse  the  absence  of  sobriety  and  righteousness.  Exer- 
cise a  just  authority  over  yourselves.  Keep  your  imagi- 
nation, passions,  sensitive  appetite  under  a  due  restraint, 
so  as  to  be  moderate  in  your  desires  and  enjoyments,  pa- 
tient as  to  your  wants  and  suflerings.  Do  to  others  as 
you  would  be  done  unto :  study  common  good ;  endea- 
vour, so  far  as  your  capacity  can  extend,  all  about  you 
may  be  the  better  for  you.  Forbear  and  forgive  the  inju- 
rious, relieve  the  necessitous,  delight  in  good  men,  pity 
the  bad,  be  grateful  towards  friends,  mild  and  unrevenge- 
ful  towards  enemies,  just  towards  all.  Abhor  to  do  not 
only  a  dishonest,  but  even  a  mean  and  unworthy,  act,  for 
any  self-advantage.  And  all  this  out  of  an  awful  and  du- 
tiful respect  to  God;  by  which  the  ordinary  actions  of 
your  life  may  become  as  so  many  acts  of  religion,  or  be 
directed  and  influenced  thereby,  tinctured  as  it  were  with 
the  savour  of  godliness.  Pass  thus,  in  your  continual 
practice,  through  the  whole  circle  of  Christian  duties  and 
graces,  with  an  equal  respect  to  all  God's  commandments ; 
not  so  partially  addicting  yourselves  to  one  sort  of  exer- 
cise, as  to  disuse  and  neglect  the  rest;  which  kind  of  par- 
tiality is  that  which  starves  religion,  and  stifles  the  delight 
of  it. 

There  are  those  that  affect  the  reputation  of  being  sober, 
just,  kind,  charitable  persons,  and  do  appear  such,  who 
yet  are  great  strangers  to  God,  and  to  the  more  noble  ex- 
ercises of  the  divine  life ;  know  not  what  belongs  to  com- 
munion with  God,  live  not  in  his  love  and  converse,  savour 
not  heaven ;  have  not  so  much  as  the  taste  of  the  great 
vital  powers  of  the  world  to  come.  Others,  that  pretend 
to  much  acquaintance  with  God,  and  are  much  taken  up 
in  discoursing  of  his  love,  and  of  intimacies  with  him,  that 
count  justice  and  charity  mean  things,  and  much  beneath 
them ;  can  allow  themselves  to  be  covetous,  oppressive, 
fraudulent,  wrathful,  malicious,  peevish,  fretful,  discon- 
tented, proud,  censorious,  merciless ;  and  so  glory  in  a 
religion  which  no  one  is  the  better  for,  and  themselves 
least-of  all;  and  which  is  quite  of  another  stamp  from  the 
pure  religion  and  undefiled,ii  which  the  apostle  describes 
and  recommends.  And  certainly,  their  religion  hath  as 
little  of  pleasure  in  it  to  themselve.s,  as  it  hath  of  beauty  and 
ornament  in  the  sight  of  others.  So  maimed  a  religion 
can  be  accompanied  with  little  delight.  Would  it  not  de- 
tract much  from  the  natural  pleasure  of  a  man's  life,  if  he 
should  lose  an  arm  or  a  leg ;  or  have  them  useless  and 
unserviceable  1  or  if  he  should  be  deprived  of  some  of  his 
senses,  or  natural  faculties,  so  as  to  be  incapable  of  some 
of  the  more  principal  functions  of  life  ■?  And  if  we  should 
suppose  the  new  creature  alike  maimed  and  defective,  will 
there  not  be  a  proportionable  diminution  of  its  delight  f 
But  the  Spirit  of  God  is  the  author  of  no  such  imperfect 
productions;  and  therefore  the  total  absence  of  any  holy 
disposition  will  not  argue  the  true  delight  of  such  a  one 
to  be  little,  but  none  at  all.  However,  let  all  the  integral 
parts  of  the  new  man  be  supposed  formed  at  first,  and  ex- 
isting together ;  when  this  creature  is  thus  entirely  framed, 
it  is  our  business  to  see  to  the  due  exercise,  and  thereby 
to  the  improvement  and  growth,  of  the  several  parts, 
wherein  if  one  he  neglected,  it  infers  a  general  enfeebie- 
ment  of  the  whole.  Let  patience  have  its  perfect  work, 
(saith  that  apo.stle,)  that  ye  may  be  perfect,  &c.i  implying, 
that  not  only  the  absence  of  that  one  grace,  but  its  not  be- 
ing thoroughly  exercised,  would  render  us  very  defective 
Christians.  We  may  say  of  the  several  members  of  this 
divine  creature,  as  is  said  of  the  complex  body  of  Chris- 
tians, If  one  suffer,  all  the  members  suffer  with  it ;  if  one 
be  honoured,  all  rejoice  with  it.  Therefore  that  you  may 
experience  the  delightfulness  of  religion,  see  that  in 
the  exercise  and  practice  of  it  you  be  entire,  thorough 
Christians. 

5.  Be  ye  confirmed  in  the  apprehension,  that  religion  is 
in  itself  a  delightful  thing,  even  universally  and  in  the 
w'hole  nature  of  it.  Whereby  a  double  practical  mistake 
and  error  will  be  avoided,  that  greatly  obstructs  and  hin- 
ders the  actual  relish  and  sensation  of  that  delight. 

1.  That  either  religion  is  in  the  whole  nature  of  it  such 
a  thing  to  which  delight  must  be  alien,  and  banished 
from  it ;  as  if  nothing  did  belong  to,  or  could  consist 
h  James  i.  27.  i  Jainefl  L  4. 


366 


OP  DELIGHTING  IN  GOD. 


Part  It 


with  it,  but  sour  severities,  pensiveness,  and  sad  thoughts. 
Or  else, 

2.  That  if  any  delight  did  belong  to  it  at  all,  it  must  be 
found  only  in  peculiar  extraordinary  nssurances  and  per- 
sua.sions  of  Gud'.s  love ;  and  be  the  attainment  consequently 
of  none  but  more  eminent  Chri.stians. 

That  apprehension  being  thoroughly  admitted,  both 
these  misapprthcnsiuns  fall  and  vanish.  And  it  will  take 
place,  if  it  he  duly  considered, — that  there  is  a  delight 
that  will  naturally  arise  from  the  congruity  and  fitness  of 
actions  in  themselves,  and  the  facility  of  them,  that  they 
flow  easily  from  their  proper  principles.  Whereupon 
there  can  be  no  true  vital  act  of  religion  but  will  be  de- 
lightful. And  we  may  appeal  herein  to  the  judgments  of 
such  as  shall  allow  themselves  to  consider  whether  the 
matter  do  not  evidently  appear  to  be  so  upon  a  serious 
review,  and  revolving  with  themselves  of  the  several  gra- 
cious operations  that  proceed  from  the  holy  rectitude  men- 
tioned in  the  former  part ;  as  the  acts  of  even  repentance, 
self-abasement,  self-denial,  self-devoting,  (appearing  to  be 
in  themselves  most  fit  and  becoming  things,)  and  readily 
without  force  proceeding  (as  they  cannot  but  do)  from  a 
rectified  and  well-disposed  heart,  how  can  they  but  be 
pleasant  t  And  it  is  much  in  our  way  to  the  experiencing 
of  such  delight,  to  be  at  a  point  with  ourselves,  and  well 
resolved  wherein  it  is  to  be  sought  and  found. 

6.  However  all  the  acts  and  operations  of  true  and  liv- 
ing religion  be  in  themselves  delightful,  yet  apply  your- 
selves to  the  doing  of  them  for  a  higher  reason,  and  with 
a  greater  design  than  your  own  delight.  Otherwise  you  de- 
stroy your  own  work  therein,  and  despoil  your  acts  of  their 
substantial,  moral  goodness,  and  consequently  of  their  de- 
lightfulness  also.  That  is  not  a  morally  good  act,  which 
is  not  referred  to  God,  and  done  out  of  (at  least)  an  habi- 
tual devotedness  to  him,  so  as  that  he  be  the  "upreme  end 
thereof.  You  would  therefore,  by  withdrawing  and  sepa- 
rating this  reference  to  God,  ravish  from  them  their  very 
life  and  soul ;  yea,  and  perfectly  nullify  those  of  them  that 
should  be  in  themselves  acts  of  religion.  So  as  that  in 
respect  of  all  your  actions,  that  separation  were  unjust ; 
and  as  to  these  that  should  be  direct  acts  of  religion, 
impossible.  Since  therelbre  they  are  only  delightful  as 
they  are  vital  acts,  proceeding  from  a  principle  of  divine 
life ;  and  that  an  haoitual  devotedness  to  God,  is  that  very 
(comprehensive  and  most  radical)  principle ;  you  should, 
by  designing  your  own  delight  in  them  supremely,  coun- 
teract yourself,  and  cross  your  own  end  ;  you  should 
make  them  acts  of  idolatry,,  not  religion  ;  and  set  up  your 
own  self  as  the  idol  of  jealousy,  that  receives  the  homage 
of  them,  instead  of  God :  whereby  the  unlawful  pleasure 
which  you  would  engross  to  your.sclves,  will  turn  all  to 
gall  and  wormwood,  and  be  bitterness  in  the  end.  That 
therefore  you  may  taste  the  sweetness  and  pleasure  which 
belongs  to  a  religious,  godly  life,  your  way  must  be,  to  act 
on  directly  forward  in  the  simplicity  of  your  heart,  doing 
all  that  you  do  to  and  for  God.  And  thus  that  pleasure, 
because  it  is  natural  to  such  acts,  will  of  its  own  accord 
result  and  arise  to  you  ;  and  so  much  the  more,  by  how 
much  less  you  design  for  yourself  in  what  you  do.  From 
that  uprightness  and  sincerity  of  heart  towards  God  it  can 
never  be  separated.  But  to  he  a  religious  epicure,  to  pray, 
hear,  meditate,  do  acts  of  justice  and  charily,  only  to  please 
and  humour  yourselves,  and  that  you  may  derive  a  kind 
of  solace  and  satisfaction  from  your  own  work,  is  to  undo 
your  design,  and  blast  the  delight  which  you  covet.  It 
follows  while  you  seek  it  not ;  it  flies  from  you  while  you 
so  inordinately  seek  it. 

7.  Yet  di.sallow  not  yourself  to  taste  and  enjoy  the  plea- 
sure of  well-doing:  yea,  and  (secondarily  and  in  due 
subordination)  to  design  and  endeavour  that  you  may  do 
so.  It  is  in  itself  a  covetahle  and  a  lawful  pleasure  ;  so 
that  it  be  not  sought  and  entertained  out  of  its  own  place. 
It  is  a  promised  pleasure,  the  good  man  (it  is  said)  shall 
be  satisfied  from  himself  k  And  it  is  by  particular  direc- 
tiim  to  be  testified  to  the  righteous,  they  snail  eat  the  fruit 
of  their  own  doings.i  It's  God's  gracious  allowance  to 
them,  which  it  is  a  part  of  gratitude  and  dutifulness  to 
esteem  and  accept;  yea,  and  with  great  admiration  of  the 


Divine  goodness  that  hath  made  and  settled  such  a  con- 
junction between  their  duty  and  their  delight ;  that  hath 
laid  such  laws  upon  them,  as  in  the  keeping  whereof  there 
is  such  reward  ;■"  wiien  as  they  might  have  been  enjoined 
a  meaner  servitude,  and  by  the  condition  and  kind  of  their 
work,  have  been  kept  strangers  to  any  thing  of  delight 
therein. 

That  thankful  acknowledgment  of  the  bounty  and  good- 
ness of  God  to  them  in  the  very  constitution  of  his  laws 
and  government,  is  become  a  part  of  their  duty,  which 
cannot  be  done  without  previous  reli.shes  of  the  sweetness 
and  goodness  of  their  other  duty.  They  are  required  in 
every  thing  to  give  thanks."  And  it  is  said,  they  shall  go 
on  in  their  way  as  the  redeemed  of  the  Lord,  with  ever- 
lasting joy  upon  their  heads ;» that  they  shall  sing  in  the 
ways  of  the  Lord  ;P  which  cannot  be,  if  they  take  not  no- 
tice that  the  ways  of  the  Lord  are  pleasantness,  and  all  his 
paths  peace.''  Therefore  you  should  designedly  set  your- 
self to  taste  the  goodness  and  delightfulness  of  holy  walk- 
ing. And  to  that  end,  when  you  find  the  blessed  cherish- 
ing warmth  and  vigour  of  God's  gracious  communication 
let  in  upon  you,  enlarging  your  hearts,  making  your  way 
and  work  easy  to  you,  and  helping  you  to  do  with  an 
untoilsome  facility,  what  he  requires  and  calls  for,  and  to 
run  the  way  of  his  commandments ;  so  that  you  can  do 
acts  of  piety,  righteousness,  and  mercy  as  natural  acts, 
borne  up  by  the  power  of  a  steady,  living  principle  acting 
in  you,  (as  it's  said,  they  that  wait  upon  the  Lord  shall 
renew  strength  and  mount  up  with  wings  as  eagles,  run 
without  weariness,  and  walk  without  fainting,')  you  should 
now  reflect  and  take  notice  how  good  and  pleasant  is  this! 
Make  your  pauses  and  deliberate  ;  have  your  seasons  of 
respiration  and  drawing  breath ;  and  then  bethink  your- 
self, commune  thus  with  your  own  heart,  "  How  do  I  now 
like  the  way  and  service  of  the  Lordl  and  a  life  of  pure 
devotedness  to  him  1  a  course  of  regular  walking  in 
thorough  subjection  to  his  laws  and  government  ?  and 
that  the  course  of  my  actions  be  as  a  continual  sacrificing; 
doing  all  to  him,  and  for  himi"  What,  do  you  not  now 
rejoice  that  you  find  yourselves  to  ofler  willingly  1  Can 
you  forbear  with  gratitude  and  joy  to  acknowledge  and 
own  it  to  him,  that  it  is  of  his  own  hand  that  you  do  this'? 
You  should  now  compare  your  present  with  your  former 
state  and  temper,  and  consider  how  much  belter  it  is  to 
me  to  live  in  his  fear,  love,  and  communion,  than  to  be,  as 
once  I  was,  alienated  from  the  life  of  God,  and  as  without 
him  in  the  world  !  Now  I  can  trust  and  obey,  once  I 
could  not.  Now,  when  the  opportunity  invites,  I  am  in 
some  readiness  to  .serve  him,  created  to  good  works,  a  ves- 
sel fitted  to  my  Master's  use  ;  some  time  I  was  to  every 
good  work  reprobate.  Surely  it  is  most  becoming  to  take 
a  free  complacency  in  this  blessed  change.  That  is,  not 
with  a  proud,  Pharisaical  gloriation  to  say,  "God,  I  thank 
thee,  I  am  not  as  other  men;"  or,  trusting  in  yourself  that 
you  are  righteous,  to  despise  others  ;  but  with  a  mean  es- 
timation of  yourself,  and  all  you  can  do;  and  with  that 
deep  and  constant  sense,  that  w'hen  you  have  done  all  you 
can,  you  are  an  unprofitable  servant,  you  do  but  your 
duty.  Yet  blessing  God  that  since  he  hath  made  such 
things  your  duty,  he  also  doth  in  some  measure  enable 
you  to  do  It ;  that  he  hath  reconciled  and  attempered  your 
heart  to  your  way  and  work,  and  made  it  pleasant  to  you. 
Not  hypocritically  arrogating  all  to  yourself,  under  the  for- 
mal and  false  show  of  thanksgiving  to  him  ;  or  aiming 
only  more  colourably  to  introduce  a  vain  boasi  and  osten- 
tation of  yourself,  in  the  form  of  gratulalion  to  God  ;  hut 
as  having  a  heart  inwardly  possessed  with  the  humble 
sense,  who  it  is  that  hath  made  you  differ,  not  only  from 
other  men,  but  from  yourself  also. 

8.  And  bccau.se  tliat  di.sposedne.ss  of  heart  unto  such  a 
course  of  holy  practice,  may  not  be  constantly  actual,  and 
equally  sensible  at  all  times,  (that  all  delight  in  the  ways 
of  Goil  may  not  hereupon  cease,  and  be  broken  oft",  which 
in  those  sadder  intervals  cannot  but  suffer  a  great  dimi- 
nution,) you  must  take  heed,  that  as  to  the  distempers  and 
indispositions  you  now  discern  in  your  own  spirit,  you  do 
neither  indulge  yourself  nor  despair;  but  take  the  proper 
cour.se  of  redress. 

fin.  li.  p  Pvat.  rzmriii. 


Part  IL 


OF  DELIGHTING  IN  GOD. 


387 


To  indulge  yourself  in  them  were  mortal.  Then  down 
vou  go  as  a  dead  weight  into  the  mire  and  dirt,  into  the 
depths  of  the  earth,  and  your  swift  and  pleasant  (light  ends 
in  a  heavy  lumpish  fall.  You  should  therefore  bethink 
yourself,  that  if  you  yield  to  a  slothful,  sluggish  temper  of 
spirit,  which  you  now  feel  coining  on  upon  you,  shortly 
you  shall  have  nothing  (sensibly)  remainmg  to  you  of  your 
religion,  but  the  dead  and  empty  form.  How  waste  and 
desolate  a  thing  will  that  be  !  a  like  thing  as  if  you  come 
into  a  deserted  hou.se  where  you  were  wont  pleasantly  to 
converse  with  most  delectable  friends,  and  you  now  find 
nothing  but  cold  bare  walls.  How  dismal  will  it  be  when 
only  the  same  duties,  the  same  external  frame  and  acts  of 
worship,  remain,  but  the  spirit  of  life  and  power  which  was 
wont  to  breathe  in  them,  is  retired  and  gone !  And  what, 
will  yon  take  up  with  that  delusive  unconversable  shadow, 
or  be  content  to  embrace  the  stiff  and  breathless  carcass 
that  remains  1  You  find  perhaps  your  spirit  sinking  into 
carnality,  an  earthly  temper  of  mind  gradually  seizing  on 
you;  worldly  thoughts,  cares,  desires,  fears,  invading 
your  heart ;  by  the  same  degrees  that  these  come  on,  life 
retires  ;  you  grow  listless  towards  God  ;  your  heart  is  not 
in  your  religion  as  heretofore ;  you  keep  up  your  fashion 
of  praying,  and  doing  other  duties  which  were  your  former 
wont ;  but  you  languish  in  them.  Can  you  here  be  con- 
tent to  lie  slill  and  die  1  and  rather  choose  to  suffer  the 
pains  of  death,  than  of  labour,  by  which  your  soul  might 
yet  live  1  Is  this  a  time  to  roll  yourself  upon  your  sloth- 
ful bed,  and  say,  "  Soul,  take  thine  ease,"  even  upon  the 
pit's  brink  %  Do  not  agree  the  matter  so.  Think  not  of 
making  a  covenant  with  death.  It  is  not  so  gentle  a  thing 
as  your  slothful  temper  makes  you  think.  Account  the 
state  intolerable  wherein  you  are  so  manifestly  tending  to- 
wards it.  Thinknot  well  of  yourself  in  your  present  case. 
What  reason  soever  any  have  to  be  pleased  and  delighted 
with  a  course  of  lively  converse  with  God,  and  of  walking 
in  the  Spirit ;  so  much  reason  you  have  to  be  displeased 
with  yourself  as  your  case  now  is  ;  to  dislike  and  abhor 
the  present  temper  of  your  own  soul.  If  the  life  of  re- 
ligion, and  its  vigorous  exercises,  be  delightful,  by  that 
very  reason  it  appears  its  faint  and  sickly  languishings  are 
not  so. 

Therefore  know,  that  self-indulgence  is  now  most  un- 
suitable and  dangerous.  Labour  to  awaken  in  yourselves 
some  sense  of  your  condition.  Think,  "Whither  am  I 
going:  1"  Represent  to  your  own  soul  the  terrors  of  death. 
Admit  the  impression  thereof  Behold  its  frightful  visage, 
and  be  startled  at  it.  Recount  with  yourself  what  you 
shall  be  if  God  who  is  your  life  quite  depart ;  if  this  shall 
never  be,  yet  know  that  your  fear  lest  it  should,  is  the 
means  of  your  preservation.  And  let  the  apprehension  of 
the  tendency  of  your  distemper  excite  in  you  that  jusi  and 
seasonable  fear.  How  sure  soever  you  are  of  the  principle 
that  God  will  never  utterly  forsake  those  that  are  his,  (as 
most  certainly  he  never  will,)  yet  you  cannot  be  so  sure  of 
your  application  of  it  to  yourself,  as  your  case  stands,  but 
that  there  will  now  be  room  for  this  fear ;  therefore  let  it 
be  entertained. 

But  though  you  admit  a  just  and  very  solicitous  fear, 
be  sure  that  you  exclude  not  hope ;  though  you  apprehend 
your  case  to  be  dangerous,  look  not  upon  it  iis  desperate. 
Your  hope  must  not  be  in  yourself,  but  in  him  that  raises 
the  dead,  and  calleth  things  that  are  not,  as  though  they 
were ;  yea,  makes  them  exist  and  be.  But  if  you  cast 
away  all  hope,  you  yield  yourself  to  perish.  This  stops 
your  breath  ;  so  that  even  all  strugglings  for  life,  and  the 
very  graspings  of  your  fainting  heart,  must  immediately 
cease  and  end  in  perfect  death.  The  danger  of  your  case, 
as  bad  as  it  is,  calls  not  for  this  ;  nor  will  the  exigency  of 
it  comport  with  it.  When  once  the  soul  says  there  is  no 
hope,"  it  immediately  proceeds  to  say,  I  have  loved  strang- 
ers, and  after  them  will  I  go.  Your  hope  is  as  necessary 
to  your  safety  as  your  fear ;  we  are  saved  by  hope,t  i.  e. 
of  the  end  itself,  which  therefore  animates  to  all  the  en- 
counters and  difficulties  of  our  way,  as  well  from  within 
as  from  without.  Great  distempers  appear  in  you  and 
often  return  :  yea,  such  as  are  of  a  threatening  aspect  and 
tendency.    You  should  yet  consider  you  are  under  cure; 


the  prescribed  means  and  method  whereof  are  before  you. 
There  is  balm  in  Gilead,  and  a  physician  there  :  one  in 
whose  hands  none  that  trusted  him  ever  miscarried.  'Tis 
well  if  you  find  yourself  sick.  The  whole  need  him  rot, 
and  will  not  therefore  commit  themselves  to  his  care.  He 
hath  relieved  many  such  as  you,  that  apprehending  their 
case,  have  been  restored  to  him:  let  them  despair  that 
know  no  such  way  of  help.  Say  within  yourself,  though 
I  am  fallen  and  low,  I  shall  rise  and  stand,  renewed  by 
thee,  O  my  God.  Was  there  never  such  a  time  with  you 
before,  when  in  the  like  case  you  cried  to  the  Lord  and 
he  answered  you,  and  strengthened  you  with  strength  in 
yotir  soul  1 "  Say  within  yourself,  "  Why  art  thou  cast 
down,  O  my  soul,  hope  thou  in  God ;  for  I  shall  yet 
praise  him,  who  is  the  health  of  my  countenance  (where 
health  shows  itself  in  lively,  sprightly,  pleasant  looks)  and 
my  God."i  And  this  very  hope,  as  it  preserves  life,  so  it 
doth  the  delight  and  pleasure  of  life  from  being  quite  ex- 
tinct. The  joy  of  hope  is  not  to  go  for  nothing,  when  it 
can  only  be  said,  not,  it  is  well,  but  it  shall  be.  It  is 
pleasant  to  consider  that  the  state  wherein  saints  on  earth 
are,  is  a  state  of  recovery  ;  that  though  it  be  not  a  state  of 
perfect  health,  yet  it  is  not  (also)  a  state  of  death ;  but 
wherein  they  are  tending  to  life  in  the  perfection  of  it. 
And  their  frequent  (and  very  faulty)  relapses  shall  be 
found  but  to  magnify  the  more  the  skill  and  patience  of 
their  great  Physician.  Therefore,  however  you  are  not 
hence  to  be  secure,  or  imposing  upon  him;  yet  let  not 
your  hearts  sink  into  an  abject  despair  and  sullen  discon- 
tent, that  you  find  a  distempered  frame  sometimes  return- 
ing. Let  there  be  tender  relentings  after  God.  Your 
heart  ought  often  to  smite  you,  that  you  have  been  no  more 
careful  and  watchful ;  but  not  admit  a  thought  that  you 
will  therefore  cast  ofi'  all ;  that  it's  in  vain  ever  to  strive 
more,  or  seek  to  recover  that  good  frame  that  you  have 
often  found  is  so  soon  gone. 

Instead  of  that,  apply  yourself  with  so  much  the  more 
earnestness  to  the  proper  course  of  remedy  ;  and  therein 
you  must  know  your  own  labour  and  diligence :  your  con- 
tentions with  yourself  must  have  a  great  place ;  otherwise 
It  would  never  have  been  said.  Be  watchful,  and  strengthen 
the  things  that  remain,  that  are  ready  to  die.  J  And  give 
all  diligence  to  add  to  your  faith,  virtue,^  &c.  Such  things 
would  never  have  been  charged  as  duty  upon  you  if  you 
had  nothing  to  do.  You  must  expect  to  be  dealt  with  as 
a  sort  of  creatures  capable  of  understanding  your  own  con- 
cernments ;  not  to  be  hewed  and  hammered  as  senseless 
stones  that  are  ignorant  of  the  artist's  intent,  but  as  living 
ones  to  be  polished  and  fitted  to  the  spiritual  building,  by 
a  hand  that  reasonably  expects  your  own  compliance  and 
co-operation  to  its  known  design.  Unto  which  design, 
though  you  must  know  you  are  to  be  subservient  and  must 
do  something,  yet  you  must  withal  consider  you  can  be 
but  subservient,  and  of  yourselves  alone  can  do  just  no- 
thing. Therefore,  if  ever  you  would  know  what  a  life  of 
■spiritual  delight  means,  you  must  constantly  strive  against 
all  your  spiritual  distempers  that  obstruct  it,  in  the  power 
of  the  Holy  Ghost.  And  do  not  think  that  is  enjoining 
you  a  course  wholly  out  of  your  power ;  for  though  it  be 
true,  that  the  power  of  the  Holy  Ghost  is  not  naturally 
yours,  or  at  your  dispose  ;  yet  by  gracious  vouchsafement 
and  ordination  it  is.  If  it  were  not  so,  what  means  that 
exhortation.  Be  strong  in  the  Lord,  and  in  the  power  of 
his  might;'  and  that^  If  we  live  in  the  Spirit,  let  us  also 
walk  in  the  Spirit  ;b  with  the  foregoing  prescription  of 
walking  in  the  Spirit,  that  we  might  not  fulfil  the  lusts  of 
the  flesh.'  Doth  the  Holy  Ghost  himself  prescribe  to  us 
impertinently,  in  order  to  our  obtaining  of  his  own  im- 
parted influences  ?  Doth  he  not  know  the  method  and 
way  wherein  they  are  to  be  conveyed  t  or  would  he  de- 
ceive us  by  misrepresenting  if?  In  short,  walking  in  the 
Spirit  must  signify  something ;  and  what  can  it  signify  less 
than  dependence  on  its  power,  and  the  subjection  thereto, 
with  the  continuance  of  both  these  t  These  therefore  are 
necessary  to  the  making  of  that  power  our  own  : 

1.  Dependence  and  trust;  as  that  like  phrase  imports, 
I  will  go  in  the  strength  of  the  Lord  God.'i  &c.  And  that, 
I  wiU  strengthen  them  in  the  Lord,  and  they  shall  walk  up 


388 


OP  DELIGHTING  IN  GOD. 


Part  II 


and  down  in  his  name,*  at  once  shows  us  both  the  com- 
munication of  the  Divine  power,  "  I  will  strengthen  ihem 
in  the  Lord,"  and  ihe  way  wherein  it  is  communicaied, 
their  walking  up  and  down  in  his  name,  riz.  in  actual  ani' 
continued  dependence  thereon.  The  blessed  God  ha'.h 
settled  this  connexion  between  our  faith  and  his  own  ex- 
erted power.  As  the  extraordinary  works  of  the  P;jirit 
were  not  done,  but  upon  the  exercise  of  the  extraorrimary 
faith,  which  by  the  Divine  constitution  was  requisite  there- 
unto ;  so  that  the  infidelity  which  stood  in  the  privation  of 
this  faith,  did  sometimes  (so  inviolable  had  that  constitu- 
tion made  that  connexion)  in  a  sort  bind  up  the  power  of 
Grod,  and  he  could  do  no  mighty  works  there, f — and  he 
marvelled  because  of  their  unbelief.  Why  could  not  we 
cast  him  out  ■?  Because  of  your  tmbelief.s  Nor  also  are 
the  works  of  the  Holy  Ghost,  that  are  common  upon  all 
sincere  Christians,  done,  but  upon  the  intervening  exercise 
of  that  more  common  faith. h  Therefore  is  this  .shield  to  be 
taken  above  all  the  other  parts  of  the  Divine  armature,  as 
sufficient  to  quench  all  the  fiery  darts  of  the  wicked ;  there- 
fore are  we  said  to  be  kept  by  the  power  of  God  through 
faith,i  and  more  expressly  in  terms  to  our  present  purpose  ; 
we  are  to  receive  the  promi.se  of  the  Spirit,  (i.  e.  the  Spirit 
promised)  through  faith. k  Hereby  we  draw  the  power  of 
that  Almighty  Spirit  into  a  consent  and  co-operation  with 
our  spirit.  So  the  great  God  sutlers  himself,  his  own  arm 
and  power,  to  be  taken  hold  of  by  us.  He  is  engaged 
when  he  is  trusted  ;  that  trust  being  now  in  this  case,  not 
a  rash  and  unwarrantable  presuming  upon  him,  but  such 
whereto  he  hath  given  the  invitation  and  encouragement 
himself.  So  that  when  we  reflect  upon  the  promises 
wherein  the  gift  of  the  Spirit  is  conveyed,  or  wherein  the 
express  grant  thereof  is  folded  up,i  we  may  say.  Remem- 
ber thy  word  to  thy  servant,  wherein  thou  hast  caused  me 
to  hope.™ 

And  then  surely  he  will  not  frustrate  the  expectation 
which  he  hath  himself  been  ihe  author  of.  He  would 
never  have  induced  those  to  trust  in  him,  whom  he  intend- 
ed to  disappoint.  That  free  Spirit,  which  (as  the  wind 
blows  where  it  listeth)  now  permits  itself  to  be  brought 
under  bonds,  even  in  the  bonds  of  God's  own  covenant, 
whereof  we  now  take  hold  by  our  faith  ;  so  that  he  will 
not  fail  to  give  forth  his  influence,  so  far  as  shall  be  ne- 
cessary for  the  maintaining  a  resolution  in  us  of  steadfast 
adherence  to  God  and  his  service,  and  retaining  a  domi- 
nion over  undue  inclinations  and  aflections.  How  ex- 
press and  peremptory  are  those  words.  This  I  say,  (q.  d.  I 
know  what  I  say,  I  have  well  weighed  the  matter,  and 
speak  not  at  random,)  "  Walk  in  the  Spirit,  and  ye  shall 
not  fulfil  the  lusts  ol  the  flesh !"  And  so  much  as  this 
affords  great  matter  of  rational  delight,  though  more  sen- 
sible transports  (which  are  not  so  needful  to  us,  and  in  re- 
ference whereto  the  Spirit  therefore  retains  its  liberty)  be 
not  so  frequent.  Therefore  if  we  aim  at  the  having  our 
spirits  placed  and  settled  in  the  secret  of  the  Divine  pre- 
sence, entertained  with  the  delights  of  it ;  if  we  would 
know  and  have  the  sensible  proof  of  that  religion  which  is 
all  life  and  power,  and  consequently  sweetness  and  plea- 
sure; our  direct  way  is  believing  on  the  Spirit.  That  very 
trust  is  his  delight,  he  taketh  pleasure  in  them  that  hope  in 
his  mercy."  It  is  that  whereby  we  give  him  divine  honour, 
the  homage  and  acknowledgment  proper  to  a  Deity ;  con- 
fessing ourselves  impotent  and  insufficient  to  think  any 
thing  as  of  ourselves,"  we  rely  upon  his  su.-itaining  hand, 
and  own  our  sufficiency  to  be  of  him.  It  is  his  delight  to 
be  depended  on  as  a  father  by  his  children.  He  is  pleased 
that  title  should  be  given  him,  the  Father  of  spirits.?  To 
have  the  .spiriis  which  are  his  offspring  gathering  about 
him,  (especially  those  who  being  revolted  from  him  and 
become  sensible  of  Iheir  misery  by  their  revolt,  do  now 
upon  his  invitation  apply  themselves,  and  say,  "  Lo,  now 
we  come  to  thee,  iIkju  art  the  Lord  our  God,")  craving 
his  renewed  cominunicatiuns,  drawing  vital  influences 
from  him,  and  the  breath  of  life,  adoring  his  boundless 
fulness  that  filleth  all  in  all  And  when  we  thus  give  mm 
his  delight,  vm  snail  not  long  want  ours.  But  then  we 
must  also  add, 


IPror.  i.23.  Emit  : 


riMnrkri.  6, «. 
i  1  Pel.  i. 
27.  w''b  many  the  like. 


2.  Subjection  to  our  dependance;  a  willing,  obedient 
surrender  and  resignation  of  ourselves  to  the  conduct  and 
guidance  of  that  blessed  Spirit.  A  dutiful  yielding  to  his 
dictates,  so  as  that  they  have  actually  with  us  the  govern- 
ing, binding  force  and  power  of  a  law,  the  law  of  the  Spirit 
ol  life  in  Christ,  as  it  is  called.i  Great  care  must  be  taken 
of  grieving'  and  quenching"  the  Spiril,  of  rebelling  and 
vexing  it, t  of  resisting  it"  and  of  striving  against  it,«  (which 
appears  to  have  been  the  horrid  crime  of  the  old  world  ;  his 
Spirit  it  is  intimated  had  striven,  when  it  is  said  it  should 
no  longer  strive  ;  and  that  it  had  striven,  implies  a  counter- 
striving  that  was  now,  by  his  penal  retirement,  permitted  to 
be  victorious,  buttotheirown  sudden  ruin,)ofdespitingthe 
Spirit  of  grace.  '  A  wickedness  aggravated  by  the  very 
style  and  title  there  given  it,  the  Spirit  of  grace  ;  and  unto 
which  only  such  a  vengeance  (as  it  is  intimated  in  what  fol- 
lows) which  it  peculiarly  belonged  to  God  himself  to  in- 
flict could  be  proportionable.  When  we  permit  ourselves 
entirely  to  the  government  of  the  Holy  Ghost,  thereby  to 
have  our  spirits  and  ways  framed  and  directed  according 
to  his  own  rules,  his  quickening  influence,  and  the  pleasure 
and  sweet  relishes  thereof,  will  not  be  withheld. '  And  if 
the  experience  of  some  Christians  seem  not  constantly  to 
answer  this,  who  complain  they  pray  often  for  the  Spirit, 
and  desire  earnestly  his  gracious  communications,  butfiind 
little  of  them,  they  are  concerned  seriously  to  reflect,  and 
bethink  themselves,  whether  their  distrust  or  disobedience, 
or  both,  have  not  made  them  desolate.  Surely  we  are  al- 
togeiher  faulty  in  this  matter ;  his  promise  and  faithfulness 
do  not  fail,  his  Spirit  is  not  straitened.  But  we  either  dc 
not  entirely  commit  and  intrust  ourselves  to  his  guidance, 
or  we  obediently  comply  not  with  it ;  but  either  indulge 
our  sluggishness  and  neglect,  or  our  contrary  inclinations, 
and  resist  his  dictates ;  are  intractable  and  wayward,  not 
apt  to  be  led  by  the  Spirit,  and  hence  provoke  him  to  with- 
draw from  us.  Hereto  we  are  in  justice  to  impute  it  that 
we  find  so  Utile  of  that  power  moving  in  us,  all  the  motions 
whereof  are  accompanied  with  so  much  delight. 

2.  For  excitation.  Little  one  would  think  should  be 
needful  to  be  said  more  than  only  that  we  would  bethink 
ourselves,  what  all  this  while  we  have  been  directed  to  and 
are  by  this  text.  If  that  be  once  understood,  hath  it  not 
in  itself  invitation  enough  1  Do  we  need  further  to  be  in- 
vited to  a  life  of  delight  1  Do  we  need  to  be  pressed  with 
arguments  to  choose  delightful  and  wholesome  food,  rather 
than  gall  and  wormwood,  or  even  very  poison  1  It  is  a 
sad  argument  of  the  deplorate  state  of  man  that  he  should 
need  arguments  in  such  a  case  !  But  because  (moreover) 
much  is  to  be  said  hereafter,  to  persuade  unto  delighting 
in  God  considered  in  the  stricter  notion  of  ii,  and  that  will 
also  be  applicable  to  this  purpose  ;  therefore  little  is  in- 
tended to  De  said  here.  Only  it  is  to  be  considered,  do 
vou  intend  to  proceed  in  any  course  of  religion,  or  no  1 
If  not,  you  are  lo  be  remitted  to  such  discourses  as  prove 
to  you  the  reasonableness  and  necessity  of  it ;  which  if 
you  think  nothing  you  meet  with  sufficiently  proves,  think 
with  yourself  how  well  you  can  prove,  that  there  is  no 
God,  and  that  you  are  no  man,  but  a  perishing  beast.  For 
these  things  they  are  concerned  not  fondly  to  presume  and 
wish,  but  most  clearly  and  surely  to  demonstrate,  who  will 
be  of  no  religion.  But  if  you  think  that  horrid,  and  re- 
solve to  own  .something  or  other  of  religion  ;  will  )'ou  here 
use  your  understanding,  and  consider,  is  it  indeed  so 
horrid  a  thing  to  disavow  all  religion  1  And  what  is  it 
better  to  pretend  to  it  to  no  purpose  ■?  You  find  the  re- 
ligion is  all  but  show  and  shadow,  mere  empty  vanity  and 
mockery,  which  is  not  delightful.  If  you  wil!  not  choose 
a  better,  because  it  is  delightful,  (as  you  are  not  advised 
to  do  for  that  as  your  chief  rea.'^on,)  yet  at  least  choose  that 
which  is  so,  because  it  is  in  other  more  considerable  re- 
spects eligible,  a';  being  most  honourable  and  pleasing  to 
him  that  made  you,  and  only  sate  and  profitable  to  your- 
self And  what  shall  your  religion  serve  for,  that  will  net 
answer  lhe.se  purposes  1  And  if  you  be  not  ashamed  to 
spend  so  considerable  a  part  of  the  time  ol  your  life,  as 
tne  exercises  of  your  religion  will  lake  up,  in  doing  thai 
(as  was  said  before)  wherecf  you  can  give  ooaccouni;  ye; 


n  P«»I.  cxlvi.  11. 
r  Epii.  iv. 
1  Gen.  vL 


olCor  iii. 
s  1  Tlieaa.  v 
T  Hcb.  I.  sa 


p  Heo.  X 


Part  II. 


OF  DELIGHTING  IN  GOD. 


389 


methiaks  you  should  be  afraid  to  make  such  things  the  sub- 
ject of  your  vanity,  as  do  relate  to  God,  either  really  or  in 
your  opinion.  Can  you  find  nothing  wherein  vainly  to  tri- 
fle, but  the  sacred  things  of  the  great  God  of  heaven,  and 
the  eternal  concernments  of  your  own  soul  1  And  shall  the 
time  spent  about  these  matters  be  peculiarly  marked  out 
as  your  idle  time,  wherein  you  shall  be  doing  that  only 
which  shall  wholly  go  for  loss  and  signify  nothing  ^  The  re- 
ligion which  is  not  delightful  can  turn  to  no  better  account. 

If  therefore  you  will  have  a  religion,  and  you  have  any 
reason  for  that  resolution,  by  the  same  reason  you  would 
have  any,  you  must  have  the  pleasant  delightful  religion 
we  speak  of  You  have  no  other  choice.  There  is  no 
other  will  serve  your  turn.  And  therefore  what  hath  been 
said  to  divert  you  from  the  other,  ought  to  persuade  you  to 
the  choice  of  this.  And  besides,  since  there  is  so  much  of 
secret  delight  in  true  substantial  religion,  that  ought  not 
to  signify  nothing  with  you.  If  we  did  consider  the  de- 
lightfulness  of  it  alone,  upon  that  single  account,  it  stirely 
challenges  the  preference,  before  that  which  is  neither  pro- 
fitable nor  delightful.  And  that  it  is  in  itself  so  delightful, 
if  you  had  nothing  to  inform  you  but  the  report  of  such  as 
profess  to  have  tried  and  found  it  so,  methinks  that  at 
least  should  provoke  you  to  trj'  also.  How  sluggish  a  tem- 
per doth  it  argue,  not  to  be  desirous  to  know  the  utmost 
that  is  in  it !  It  were  even  a  laudable  curiosity  to  resolve 
upon  making  trial ;  to  get  into  the  inmost  centre  of  it ;  to 
pierce  and  press  onward  till  you  reach  the  .seat  of  life,  till 
you  have  got  the  secret,  and  the  very  heart  of  religion  and 
your  heart  do  meet  and  join  in  one.  Did  you  never  try 
experiments  for  your  pleasure  1  Try  this  one.  See  what 
you  will  find  in  withdrawing  yourself  from  all  things  else, 
and  becoming  entirely  devoted  to  God  throush  the  Re- 
aeemer,  to  live  after  his  will  and  in  his  presence.  Try  the 
difference  between  viewing  truths  to  please  your  genius, 
or  using  divine  ordinances  to  keep  up  the  custom,  to  con- 
form yourselves  to  those  you  live  among,  and  help  to  make 
a  solemn  show ;  and  doing  these  things  with  a  serious  de- 
sign to  get  into  an  acquaintance  witn  God,  to  have  3'our 
soul  transformed  into  his  image,  that  you  may  have  pre- 
sent and  eternal  fellowship  with  him.  Try  how  much 
better  it  is,  to  have  your  lives  governed  by  an  awful  and 
dutiful  respect  to  God,  than  to  follow  your  own  wild  and 
enormous  inclinations ;  and  whether  it  be  not  better,  what 
good  things  soever  you  do,  to  do  it  for  the  Lord's  sake, 
than  from  base  and  sordid  motives. 

And  why  should  you  be  of  so  mean  and  abject  a  spirit, 
as  to  content  yourself  to  be  held  at  the  door  and  in  the 
outer  courts  of  religion,  when  others  enter  in  and  taste  the 
rich  provisions  of  God's  house  1  Why  will  you  distin- 
guish yourselves  by  so  debasing  a  character'?  'Tis  a  just 
and  commendable  ambition,  to  be  as  forward  here  as  the 
best.  Why  will  you  suffer  this  and  that  and  the  other  man 
to  enter  into  the  kingdom  of  God  before  you  ;  even  that 
kingdom  which  consists  in  righteousness,  peace,  and  joy 
in  the  Holy  Ghost !  Think  not  so  meanly  of  yourself;  im- 
pose not  on  yourself  that  needless  unwarrantable  modesty, 
as  to  account  you  are  of  a  lower  rank  than  all  that  ever 
became  intimately  acquainted  with  the  hidden  delights  of 
a  godly  life.  At  least  you  are  as  capable  of  being  thought 
worthy  as  any,  for  his  sake  upon  whose  account  all  must 
be  accepted.  Therefore  think  with  yourselves,  Why 
should  1  not  labour  to  attain  as  far  in  the  mattei  of  reli- 
gion, as  this  or  that  neighbour  of  mine  1  What  should 
hinder  ?     Who  restrains  or  forbids  mel 

But  you  cannot,  if  you  consider,  but  have  somewhat 
more  to  assure  you  of  the  delightfulness  of  it,  than  the 
mere  report  of  others ;  for  your  own  reason  and  con.science 
cannot  but  so  pronounce,  if  you  go  to  the  particulars  that 
have  been  instanced  in.  If  you  acknowledge  a  God,  and 
consider  yourself  a  reasonable  creature  made  by  him, 
and  depending  on  him;  you  cannot  but  see, it  is  congru- 
ous and  fit  your  spirit  should  be  so  framed  and  affected 
towards  him,  towards  your  fellow-creatures  of  your  own 
order,  and  all  things  else  that  do  and  shall  circumstantiate 
your  present  and  future  state,  as  hath  been  in  some  measure 
(though  very  defectively)  represented ;  and  that  it  must 
needs  be  very  pleasant,  if  it  were  so.  You  can  frame  in 
your  mind  an  idea  of  a  life  transacted  according  to  such 
rectified  inclinations.  And  when  you  have  done  so  do 
29 


but  solemnly  appeal  to  your  own  judgment  whether  that 
were  not  a  very  delectable  life,  and  thereupon  bethink 
yourself  what  your  case  is,  if  you  cannot  actually  relish  a 
pleasure  in  what  your  o'rni  judgment  tells  you  is  so  highly 
pleasurable.  Methinks  you  should  reflect  thus,  "  What  a 
monstrous  creature  am  I,  that  confess  that  delightful  where- 
in I  can  lake  no  delight !  How  perverse  a  nature  have  I! 
Surely  things  are  much  out  of  order  with  me :  I  am  not 
what  I  should  be  !"  And  one  would  think,  it  should  be 
uneasy  to  you  to  be  as  you  are ;  and  that  your  spirit  should 
be  restless  till  you  find  your  temper  rectified,  and  that  you 
are  in  this  respect  become  what  you  should  be.  And  "ivill 
you  dream  and  slumber  all  your  days  1  How  much  time 
have  you  lost,  that  might  have  been  pleasantly  spent  in  a 
course  of  godliness  !  Do  you  not  aim  at  a  life  of  eternal 
delights  with  God  !  If  you  now  begin  not  to  live  lo  God, 
when  will  you'?  That  life  which  you  reckon  shall  never 
end  with  you,  must  yet  have  a  beginning.  Will  you  defer 
till  you  die  your  beginning  to  live  1  Have  you  any  hope, 
God  will  deal  in  a  peculiar  way  with  3'ou  from  all  men,  and 
make  the  other  world  the  place  of  your  first  heart-change'? 
How  dismal  should  it  be  to  you,  10  look  in  and  still  find  your 
heart  dead  towards  God,  and  the  things  of  God  ;  so  that 
you  have  no  delight  in  Ihem.  Think  what  the  beginnings 
of  the  divine  life,  and  the  present  delights  of  it,  must  be 
the  earnest  of  to  )'ou,  and  make  sure  the  ground  (betime) 
of  so  great  a  hope. 

II.  But  I  forbear  here  to  insist  further,  and  pass  on  to 
the  discourse  of  delighting  in  God,  under  the  other  more 
strict  notion  of  it,  riz.  as  the  very  act  of  delight  hath  its 
direct  exercise  upon  himself  So  we  arc  lo  consider  this 
delight,  not  as  a  thing  some  way  adherent  to  all  other  du- 
ties of  religion  ;  but  as  a  distinct  duty  of  itself,  that  re- 
quires a  .solemn  and  direct  application  of  ourselves  there- 
unto. For  though  it  seems  little  lo  be  doubled,  but  there 
is  in  this  precept  a  part  of  religion  put  for  the  whole, 
(as  having  a  real  influence,  and  conferring  with  ils  name 
a  grateful  savour  and  tincture  upon  the  whole,)  it  would 
yet  be  very  unreasonable,  not  to  take  special  notice  of  that 
part  from  whence  the  entire  frame  of  religion  hath  its 
name.  And  having  shown  the  nature  of  ihis  duty  alrea- 
dy m  the  former  Part,  what  is  now  to  be  said,  must  more 
directly  concern  the  practice  of  it;  and  will  (as  the  case 
requires)  fall  into  two  kinds  of  discourse,  vi:.  expostula- 
tion concerning  the  omission  and  disuse  of  such  practice, 
and  invitation  thereunto.  And  in  both  these  kinds  it  is  re- 
quisite we  apply  ourselves  to  two  sorts  of  persons,  riz. 
such  whose  spirits  are  wholly  averse  and  alien  to  it,  and 
such  as,  though  not  altogether  unpractised,  are  very  defec- 
tive in  it,  and  neglect  it  too  much. 

1.  Both  sorts  are  to  be  expostulated  with  ;  and  no  doubt 
the  great  God  hath  a  just  quarrel  with  mankind  (whom 
these  two  sorts  do  comprehend)  upon  the  one  or  the  other 
of  these  accounts  ;  wherein  it  is  fit  we  should  plead  with 
men  for  his  sake  and  their  own.    And, 

1.  With  the  former  sort.  Them  who  are  altogether  dis- 
affected to  God,  alienated  and  enemies  in  their  minds 
through  wicked  works,  and  (excepting  such  as  deny  his 
being,  with  whom  we  shall  not  here  concern  ourselves)  at 
the  utmost  distance  from  delighting  in  him.  And  as  lo 
such,  our  expostulation  should  aim  at  their  conviction, 
both  of  the  matter  of  fact,  that  thus  the  case  is  with  them, 
and  of  the  great  iniquity  and  evil  of  it. 

First,  It  IS  needful  we  endeavour  to  fasten  upon  such  a 
conviction,  that  this  is  the  state  of  their  case.  For  while 
his  being  is  not  flatly  denied,  men  think  it  generally  cre- 
ditable, to  he  professed  lovers  of  God ;  and  reckon  it  so 
odious  a  thing  not  to  be  so,  that  they  who  are  even  most 
deeply  guilty,  are  not  easily  brought  to  confess  enmity  to 
him;  but  flatter  themselves  in  their  own  eyes,  till  their  ini- 
quity be  found  to  be  hateful.  The  difficulty  of  making 
such  apprehend  themselves  diseased,  that  their  minds  are 
under  the  power  of  this  dreadful  distemper,  that  it  is  not 
well  with  their  spirits  in  this  respect,  is  the  great  obstruc- 
tion to  their  cure.  But  I  suppose  vou  to  whom  I  now  ap- 
ply myself,  to  acknowledge  the  Bible  to  be  God's  word,  and 
that  you  profess  reverence  to  the  truth  and  authority  of 
that  word,  and  will  yield  to  be  tried  by  it. 

1.  Therefore,  first,  you  must  be  supposed  such  as  believe 
the  accoimt  true,  which  that  book  gives  of  thecommon  state 


390 


OF  DELIGHTING  IN  GOD. 


P»BT  II. 


of  man  ;  that  it  is  a  state  of  apostacy  from  God ;  that  the 
ijord  luokin^'  d.iwn  from  heaven  upon  t'ae  children  of  men, 
to  see  if  any  did  iindersland  and  seek  Goc'.,  finds  they  are 
all  gone  aside,  '  i.  c.  (that  the  return  may  answer  to  the 
meaning  of  the  inquiry)  gone  oft'  from  him.  Every  one 
of  them"  is  gone  back,  ■  or  revolted,  as  it  is  expressed  in 
the  parallel' psalm,  There  is  none  that  doeth  good,  no  not 
one  :  b  which  is  quoted  by  the  apostle  to  the  intent,  that 
every  mouih  may  be  stopped,  and  the  whole  world  may 
become  guilty  before  God.  ■=  This  is  then  a  common  case. 
And  as  the  same  apostle  charges  it  upon  the  Gentiles,  that 
they  were  haters  of  God  ;  i  so  doth  our  Saviour  as  expres.s- 
ly  on  the  Jews,  (who  no  doubt  thought  themselves  as  in- 
nocent of  ihis  crrine  as  you,)  that  "they  had  both  seen  and 
haled  both  him  and  his' Father."  And  when  it  is  said  of 
men,  that  they  were  by  nature  the  children  of  wrath,  (they 
to  whom  he  writes  even  as  others,)  do  you  think  that  is 
spoken  of  any  lovers  of  God,  as  Iheir  present  state  I  Or 
tliat  when  all  by  nature  are  children  of  wrath,  any  are  by 
nature  lovers  of  him,  so  as  to  love  him  and  be  under  his 
wrath  both  at  once  ■?  It  is  likely  then,  that  against  so  plain 
evidence,  while  you  confess  yourselves  men,  you  will  not 
deny  you  were  sometimes  haters  of  God.  Well  then,  is  the 
case  altered  with  you  1  It  is  a  conviction  against  you, 
that  you  are  of  human  race,  till  it  can  be  evidenced  you 
are  born  from  above,  and  are  become  new  creatures.  And 
what,  do  you  find  this  1.  It  is  not  expected  you  should  be 
able  to  tell  the  very  moment  when  you  ceased  from  your 
enmity  against  God,  and  became  his  friends ;  or  give  a 
punctual  account  of  every  turn  or  motion  of  thoughts  in 
such  a  change:  but  it  is  to  be  supposed,  the  work  was  not 
done  upon  you  in  your  sleep,  so  as  that  you  could  have  no 
animadversion  of  what  was  doing.  However,  comparing 
what  you  sometime  were  with  what  you  are,  what  differ- 
ence do  you  observe'!  What,  were  you  sometimes  haters 
of  God,  and  are  you  now  come  to  love  and  delight  in  him 
without  perceiving  in  yourselves  any  difference  '\  Bethink 
yourselves,  is  notthe  temper  of  your  spirits  just  sttch  God- 
ward  as  ir  was  always  wont  to  be,  without  any  remarkable 
turn  or  alteration  ?  That  is  a  shrewd  presumption  against 
you,  that  your  case  is  most  deplorable.     But, 

•2.  What  is  your  present  temper,  in  itself  considered  '! 
You  do  love  God  and  delight  in  him,  how  do  you  make  it 
apiear  ■?  wherein  do'h  that  friendly  and  dutiful  affection 
towards  him  evidence  liself  ?  Sure  love  and  hatred  are 
not  all  one  with  you.  Whereby  would  you  discern  j'our 
hatred  towards  one  you  did  most  flatly  and  peremptorily 
disaffect  1  You  would  dislike  the  thoughts  of  him,  hate 
his  memory,  cast  him  out  of  your  thoughts.  Do  you  not 
the  same  way  show  your  disaffection  to  God  1  Do  you  not 
find,  that  so  a  wicked  man  (hisenemy)  is  branded  and  dis- 
tinguishcl,  God  is  not  in  all  his  thoughts  l '  Are  not  they 
who  shall  be  turned  into  hell  described  thus,  the  people 
that  forget  God  ;'  tliat  is,  who  willingly  and  of  choice  for- 
get him,  or  from  the  habitual  inclination  of  their  hearts'! 
And  is  not  that  your  case '!  What  could  hinder  you  to 
remember  him  if  you  were  so  disposed '! 

Yea,  but  you  often  forget  your  friends,  or  those  at  least 
to  whom  you  are  sure  you  bear  no  ill  will;  and  what 
friend  would  expect  to  be  in  your  thoughts'!  It's  answered  ; 
but  you  disrelish  not  the  remembrance  of  a  friend.  Do 
you  no!  the  thoughts  of  God '!  You  do  not  think  on  your 
absent  friends  while  no  present  occasion  occurs,  to  bring 
them  to  your  remembrance;  but  is  God  absent '!  Is  he  far 
from  anv  one  of  its'!  Or  have  you  not  daily  before  j'our 
eyes  things  enough  to  bring  him  to  mind;  while  his 
glorious  works  surround  you,  and  you  live,  move,  and 
have  your  being  in  him,  and  your  breath  is  in  his 
hand  l' Have  you  that  dependance  on  any  friend  1  Arc 
you  under  so  much  obligation  to  any'!  You  often  do  not 
think  on  friends  with  whom  you  have  no  opportunity  to 
CO'  ver.se  ;  have  you  no  opportunity  to  converse  with  him  ■! 
Your  friends  can  lav  no  such  law  upon  you,  to  have  them 
much  in  your  thoughts.  It  argues  a  depraved  inclination, 
not  .to  do  herein  what  you  ought  and  are  bound  to  do. 
You  cannot  by  the  exercise  of  your  thoughts  obtain  the 
presence  of  a  friend;  you  might  a  most  comfortable  Di- 
vine presence. 
And  what  though  you  think  not  of  many  to  whom  you 
X  Pi«l  Bv.  a  Psal.  liii.  b  Rom.  iii.  <■  Ver.  19. 


bear  no  ill  will,  nor  have  any  converse  with  many  such ; 
IS  it  enough  to  bear  no  ill  will  to  God  ■!  Will  that  suffice 
you  to  delighting  in  him'!  are  you  no  more  concerned  to 
mind  God  and  converse  with  him,  than  with  the  man  you 
never  knew  or  had  to  do  withl  Your  unconversableness 
with  God,  and  unmindfulness  of  him,  can  proceed  from 
nothing  but  ill  will,  who  daily  offers  himself  to  your  con- 
verse, who  seeks  and  invites  your  acquaintance,  would 
have  you  inwardly  know  him,  and  lead  your  lives  with 
him.  Why  is  it  that  you  do  not  so,  but  that  you  like  not 
to  retain  him  in  your  knowledge  1  and  that  this  is  the 
sense  and  language  of  your  hearts  towards  him,  "  Depart 
from  us,  we  desire  not  the  knowledge  of  thy  ways  1"  It 
can  proceed  from  nothing  but  ill  will  and  a  disagreeable 
temper,  that  you  shun  the  converse  of  one  that  seeks  yours; 
that  you  will  take  no  notice  of  one  that  often  offers  him- 
self to  your  view,  one  that  meets  you  at  every  turn,  and  aims 
to  draw  your  eye,  and  cannot  gain  a  look.  When  this  is 
your  deportm-"nt  towards  God,  that  he  passes  by  \-ou,  and 
you  perceive  him  not;  he  compasses  you  about,  behind 
and  before,  and  isacquainted  with  all  your  ways,  and  with 
him  and  his  waj's  you  will  have  no  acquaintance,  remain 
alienated  from  the  life  of  God,  and  as  without  him  in  the 
world;  is  not  this  downright  enmity  1  Or  can  this  deport- 
ment agree  with  the  habitual  and  the  frequent  actual  de- 
light in  God  which  is  required. 

Again,  would  you  not  be  justly  taken  to  disaffect  one 
whose  temper  is  ungrateful,  whose  disposition  and  way 
is  unpleasing  to  you'!  Is  it  not  thus  with  you  God-ward  % 
When  you  hear  of  the  purity  and  holiness  of  his  nature, 
his  abhorrence  of  all  wickedness,  and  how  detestable  to 
him  every  thing  is  that  is  impure,  and  that  he  will  not  en- 
dure it;  do  not  your  hearts  regret  this  quality  (as  we  must 
conceive  of  it)  in  the  nature  of  God  '!  Which  j'et,  because 
it  is  his  very  nature,  doth  so  much  the  more  certainly  infer, 
that  a  dislike  of  it  cannot  but  include  disaffection  io  him- 
self, and  that  habitual  and  constant,  since  his  whole  way 
of  dealing  with  men,  and  (he  course  of  his  government 
over  the  world,  do  (and  shall  more  discernibly)  savour  of 
it ;  do  they  not  wish  him  hereupon  not  to  be,  in  this  res- 
pect, what  he  is  ;  which  is  in  effect,  to  wish  him  not  to  be 
at  all '!  The  same  thing  which  the  heart  of  the  fool  says, 
"No  God;"  i.  r..  this  would  please  .such  a  one  to  the  very 
heart.  And  doth  ihis  import  no  enmity  '!  Can  this  stand 
with  delight  in  him  1  Are  you  not  disaffected  to  him, 
whom  not  being  able  to  accuse  of  falsehood,  whom  having 
the  greatest  imaginable  assurances  of  the  impossibility  he 
should  deceive,  vou  w'ill  yet  by  no  means  be  induced  to 
trust  ■!  Consider,  what  doth  j'our  trust  in  God  signify, 
more  than  the  sound  of  the  name?  Doth  it  quiet  your 
heart,  in  reference  to  any  affairs  vou  pretend  to  commit  to 
him?  Doth  it  purify  it,  and  check  your  ill  inclinations,  in 
any  thing  wherein  they  should  be  countermanded  upon 
the  credit  of  his  word  ?  What  doth  his  testimony  concern- 
ing the  future  things  you  have  not  seen,  weigh  with  you, 
tothe  altering  of  "your  course,  and  rendering  it  such  as 
mav  comport  and  square  with  the  belief  of  such  things? 
Would  not  the  word  of  an  ordinary  man,  premonishing 
vou  of  anv  advantage  or  danger  which  you  nave  no  other 
knowledge  of,  he  of  more  value  with  you  ?  Constant  sus- 
picion of  any  one,  without  cause  or  pretence,  most  cer- 
tainly argues  radicated  enmity.  You  love  him  not  whom 
you  cannot  trust. 

Do  you  love  him  whom  upon  all  occasions  you  most 
causelessly  displease  ;  whose  offence  you  reckon  nothing 
of  ?  Is  that  ingenuous  towards  a"  friend,  or  dutiful 
towards  a  father  or  a  lord  ?  How  do  you,  in  this,  carry 
towards  the  blessed  God  ?  Are  you  wont  to  displease 
vourselves  to  please  him,  or  cross  yourown  will  lo  do  his? 
Do  vou  take  delight  in  him  whom  you  make  no  difficulty  lo 
vex?  whose  known  declared  pleasure,  though  you  confess 
him  greater,  wiser,  and  more  righteous  than  yourself,  you 
have  no  more  regard  lo,wherein  it  cro.sses  your  own  inclina- 
tion, than  vou  would  have  lo  that  of  your  child,  your  slave, 
or  a  fool  ?'  Have  you  any  thing  lo  except  against  ihat  mea- 
sure and  cha racier  of  loval  affection  to  your  Redeemer 
and  Lord,  "  If  ye  love  iiie,  keep  mv  cominandmems  ;  Ye 
are  mv  friends  if  ve  do  whatsoever  I  command  you  ;  This 
is  the' love  of  God,  that  we  keep  his  commandments  I 
d  Rom.  i.  30.  0  Pjal.  X.  t  f  P«»l  ix.  IT. 


PiRT  II. 


OP  DELIGHTING  IN  GOD. 


391 


Do  you  not  disobey  the  known  will  of  God  in  your  or- 
dinary practice  without  regret  1  Do  you  not  know  it  to  be 
his  will,  that  you  "  strive  to  enter  in  at  the  strait  gate  ;" 
that  you  "  seek  first  the  kingdom  of  heaven ;"  that  you 
"  keep  your  heart  with  all  diligence ;"  that  you  "  deny 
yourself,  crucify  the  flesh,"  be  temperate,  just,  merciful, 
patient "!  Do  you  aim  at  obeying  him  m  these  things'! 
Can  you  say.  Lord,  for  thy  sake  I  refrain  the  things  to 
which  my  heart  inclines  1  Hath  his  prohibition  any  re- 
straining force  upon  your  hearts  1  Do  you  not  allow  your- 
self to  be  licentious,  earthly,  vain,  proud,  wrathful,  re- 
vengeful, though  you  know  it  will  offend  him  1  and  is  this 
your  love  to  him,  or  delight  in  him  1  Do  you  bear  good 
will  to  him  whose  reproach  and  dishonour  you  are  not 
concerned  for,  yea,  whom  you  stick  not  to  dishonour  and 
reproach  1  whose  interest  among  men  hath  no  place  in 
your  thoughts,  whose  friends  are  none  of  yours,  whose 
enemies  are  your  friends,  whose  favour  you  care  not  for, 
nor  regret  his  frowns,  whose  worship  is  a  burden  to  you, 
(that  you  had  rather  do  any  thing  than  pray  to  him,)  and  his 
fellowship  Em  undesired  thing!  Make  an  estimate  by  these 
things  of  the  temper  of  your  hearts  towards  God ;  and 
consider  whether  it  bespeak  delight  in  him,  or  not  rather 
habitual  aversion  and  enmity. 

It  may  be  you  will  admit  these  things  seem  to  carry 
somewhat  of  conviction  with  them;  but  they  concern 
many  that  are  taken  for  godly  persons  and  lovers  of  God, 
as  well  as  they  do  you.  And  it  may  be,  many  snch  may 
take  themselves  for  godly  persons  and  lovers  of  God, 
and  be  mistaken  as  well  as  you.  And  what  will  that 
mend  your  case  1  If  these  things  will  prove  a  person  one 
that  hath  no  delight  in  God,  they  equally  prove  it  as  to  you 
and  others,  which  will  make  nothing  to  your  advantage. 
But  if  they  who  have  sincere  love  to  God,  are  in  a  degree 
peccant  against  the  laws  of  such  love,  (as  that  they  are, 
they  will  hear  in  due  time,)  they  are  more  ready  to  accuse 
themselves  than  other  men  ;  they  abhor  themselves,  that 
they  do  not  more  entirely  delight  in  God,  and  repent  in 
dust  and  ashes.  It  better  becomes  you,  to  imitate  their 
repentance,  than  glory  in  their  sinful  weakness ;  which 
while  they  patronize  not  themselves,  you  should  not  think 
it  can  atibrd  a  valuable  patronage  unto  you.  When  did 
you  check  and  contend  with  your  own  hearts  upon  these 
accounts,  as  they  are  wont  to  do'!  And  if  these  things, 
in  a  degree  found  with  them,  prove  their  delight  in  God 
imperfect,  their  prevailing  contraries  will  prove  it  (how- 
ever) sincere.  And  if  you  will  not  now  understand  the 
difference,  God  grant  you  may  not  heieafter  at  a  more 
costly  rate,  between  the  imperfection  and  the  total  want  of 
his  love  ;  between  having  your  heart  and  soul  imperfectly 
alive  towards  God,  and  perfectly  dead. 

You  may  further  say,  God  is  out  of  your  sight,  and 
therefore  how  can  it  be  e.tpected  you  should  find  a  sensible 
delight  in  him'!  But  is  he  out  of  the  sight  of  your  minds'! 
If  he  be,  what  would  you  infer,  that  then  you  cannot  de- 
light in  him  at  all,  and  therefore  that  you  do  not  ■!  the 
thing  that  }'ou  are  charged  with  all  this  while.  But  he 
is  out  of  sight  by  the  high  excellency  of  his  being ;  for 
which  reason  he  should  be  delighledin  the  more,  i.e.  with 
a  deeper  delight,  though  not  like  that  you  lake  in  the 
things  of  sense ;  and  he  hath  been  so  beyond  all  things, 
notwithstanding  his  abode  in  that  light  which  is  inacces- 
sible. This  therefore  is  confession  without  excuse ;  and 
would  never  be  offered  as  an  excuse  by  any,  but  those  that 
are  lost  in  flesh  and  sense,  have  forgot  they  have  reason- 
able souls,  and  had  rather  be  numbered  with  brutes  than 
men  ;  as  if  there  were  not  many  things  you  have  not  seen 
with  the  eyes  of  flesh,  more  excellent  than  those  you  have  ! 
or  as  if  you  had  no  other  faculty  than  eyes  of  flesh  to  see 
with  !  Which,  since  you  have,  and  the  depravation  thereof 
is  vicious  and  sinful ;  as  your  not  delighting  in  God  (the 
matter  of  fact)  seems  to  be  yielded,  and  so  you  quit  your 
first  post,  it  will  thence  appear,  that  it  cannot  but  be  sin- 
ful too.  And  since  at  that  you  seem  to  make  a  stand,  (as 
at  your  next  post,)  either  thinking  to  deny  or  extenuate 
the  evil  of  it,  our  expostulation  must  follow  you  thither, 
and  be  aimed, 

2.  To  evince  to  you  the  greatness  and  horridness  of  that 
sin.  Suffer  yourselves  therefore  to  be  reasoned  with  to 
g  Prov.  i. 


this  purpose,  and  consider — First,  That  you  have  some- 
what of  delectation  in  your  natures,  i.  e.  5'ou  have  the 
power  naturally  inherent  in  you,  of  taking  delight  in  one 
thmg  or  other.  You  have  such  a  thing  as  love  about  you. 
Are  not  some  things  grateful  and  agreeable  to  you,  in 
which  you  can  and  do  take  complacency  1  Therefore 
herein  an  act  is  not  enjoined  you  which  is  incompetent  to 
your  natures,  or  simply  impossible  to  you.  Next,  then, 
do  you  not  know,  your  delight  or  love  ought  to  be  placed 
on  some  good  or  other  that  is  known  to  you ;  and  among 
things  that  you  know  to  be  good,  proportionably  to  the 
goodness  which  you  find  in  them,  and  supremely  on  the 
best '!  Further,  do  you  not  acknowledge  the  blessed  God 
to  be  the  best  and  most  excellent  goodl  as  being  the  first 
and  founta'Mi-good,  the  fullest  and  most  comprehensive, 
the  purest  and  altogether  unmixed,  the  most  immutable 
and  permanent  good?  How  plain  and  certain  is  tb>' 
How  mauifestlj'  impossible  is  it,  if  there  were  not  such  a 
good,  that  otherwise  any  thing  else  should  ever  have  been 
good,  or  been  at' all!  Is  not  this  as  sure  and  evident  as 
anything  your  senses  could  inform  you  of!  Whence  isihe 
glorious  excellency  of  this  great  creation,  the  beauty,  lo  r.j- 
liness,  pleasantness  of  any  creature  1  Must  not  all  thti, 
and  infmitely  more,  be  originally  in  the  great  Creator  ':l 
all.    This,  if  you  consider,  you  cannot  but  see  and  own. 

While  then  your  hearts  tell  you,  you  delight  not  In 
God,  do  not  j'our  consciences  begin  to  accuse  and  judge 
you,  that  you  deal  not  righteously  in  this  matter  1  And 
ought  it  not  to  fill  your  souls  with  horror,  when  you  con- 
■•-ider,  you  lake  no  delight  in  the  best  and  sovereign  good  'i 
Yea,  when  you  look  into  your  hearts  and  find,  that  you  not 
only  do  not  delight  in  God,  but  you  cannot ;  and  not  for 
the  want  of  the  natural  power,  but  a  right  inclination  1 
Should  you  not  with  astonishment  bethink  yourselves, 
every  one  for  himself,  "  What  is  this  that's  befallen  me  '! 
I  am  convinced  this  is  the  best  good,  every  way  most 
worthy  of  my  highest  delight  and  love,  and  yet  my  heart 
savours  it  not  1"  You  can  have  no  pretence  to  say,  that 
because  your  heart  is  disinclined,  therefore  you  are  ex- 
cused, for  you  only  do  not  what  through  an  invincible  dis- 
inclination you  apprehend  you  cannot  do.  But  you  should 
bethink  yourself,  "What  a  wretch  ami,  that  am  so  ill- 
inclined!"  For  is  not  any  one  more  wicked  according  as  he 
is  more  strongly  inclined  to  wickedness  and  averse  to  what 
is  good'!  But  how  vincible  or  invincible  your  disinclina- 
tion is,  j'ou  do  not  yet  know,  not  having  yet  made  due 
trial.  That  you  cannot  of  yourselves  overcome,  it  is  out  of 
question  ;  but  have  you  tried  what  help  might  be  got  from 
heaven,  in  the  use  of  God's  own  prescribed  means'!  If 
that  course  bring  you  in  no  help,  then  may  j-ou  under- 
stand how  much  you  have  provoked  the  Lord.  For  though 
he  hath  promised,  that  for  such  as  turn  at  his  reproof,  he 
will  pour  out  his  Spirit  to  them ;  yet  they  who  when  he 
calls  refuse,  and  when  he  stretches  out  his  hand  regard  not, 
but  set  at  nought  all  his  counsel,  &c.,  may  call  and  not  be 
answered,  may  seek  him  early  and  not  find  him.?  And 
that  wickedness  may  somewhat  be  estimated  by  this  effect, 
that  thus  it  makes  the  Spirit  of  grace  retire,  that  free,  be- 
nign, merciful  Spirit,  the  Author  of  all  love,  sweetness 
and  goodness,  become  to  a  forlorn  soul  a  resolved  stranger. 
If  you  a  re  so  given  up,  you  have  first  given  up  yourselves ; 
you  have  wilfully  cast  him  out  of  your  thoughts,  and 
hardened  your  own  hearts  against  him,  who  was  the  spring 
of  your  life  and  being,  and  in  whom  is  all  your  hope.  And 
whether  this  malignity  of  your  hearts  shall  ever  finally  be 
overcome  or  no,  (as  you  have  no  cause  to  despair  but  it 
may  be  overcome,  if  apprehending  your  life  to  lie  upon  it, 
you  wait  and  strive,  and  pray  and  crj-,  as  your  case  re- 
quires.) yet  do  you  not  see  if  to  be  a  fearful  pitch  of  ma- 
lignity'! and  so  much  the  worse  and  more  vicious  by  how 
much  it  is  more  hardly  overcome'! 

That  we  may  here  be  a  little  more  particular ;  consider, 
1.  How  tumultuous  and  disorderly  a  thingthis  your  dis- 
affection is '!  You  are  here  to  consider  its  direct  tendency,  its 
natural  aptitude,  or  what  it  doth  of  itself,  and  in  its  own 
nature,  lead  and  tend  to.  If  you  may  withdraw  your  de- 
light and  love  from  God,  then  so  may  all  other  men  as 
well.  Therefore  now  view  the  thing  itself  in  the  common 
nature  of  it:  and  so,  is  not  aversion  to  delight  in  God  a 


•392 


OP  DELIGHTING  IN  GOD. 


Part  II. 


manifest  contrariety  to  the  order  of  things'?  a  turning  all 
upside  down  1  a  shattering  and  breaking  asunder  the  bond 
between  rational  appetite  and  the  First  Good  t  a  disjoint- 
ing and  unhinging  of  the  best  and  noblest  part  of  God's 
creation  from  iis  station  and  rest,  its  proper  basis  and 
centre  ?  How  fearful  a  rupture  doth  it  make !  how  vio- 
lent and  destructive  a  dislocation  !  If  you  could  break  in 
pieces  the  orderly  contexture  of  the  whole  universe  within 
itself,  reduce  the  frame  of  nature  to  utmost  confusion,  rout 
all  the  ranks  and  orders  of  creatures,  tear  asunder  the 
heavens,  and  dissolve  the  compacted  body  of  the  earth, 
mingle  heaven  and  earth  together,  and  resolve  the  world 
into  a  mere  heap;  you  had  not  done  so  great  a  spoil,  as 
in  breaking  the  primary  and  supreme  tie  and  bond  be- 
rween  the  creature  and  his  Maker ;  yea,  between  the 
Creator  of  all  things  and  his  more  noble  and  excellent 
creature.  All  the  relations,  aptitudes,  and  inclinations  of 
the  creatures  to  one  another,  are  but  inferior  and  subor- 
dinate to  those  between  the  creatures  and  their  common 
Author  and  Lord :  and  here  the  corruption  of  the  best 
cannot  but  be  worst  of  all.    Again, 

2.  What  an  lumatural  wickedness  is  it !  To  hate  thy 
own  original !  To  disaffect  the  most  bountiful  Author  of 
thy  life  and  being !  What  wouldst  thou  say  to  it  if  thy 
own  son  did  hate  the  very  sight  of  thee,  and  abhor  thy  pre- 
sence and  converse "!  especially  if  thou  never  gavest  him  the 
least  cause"?  If  thou  hast  been  always  kind  and  indulgent, 
full  of  paternal  affection  towards  him,  wouldst  thou  not 
think  him  a  vile  miscreant  ■?  and  reckon  the  earth  too  good 
to  bear  him"!  But  how  little,  and  in  how  low  a  capacity, 
didst  thou  contribute  to  his  being  in  comparison  of  what 
the  great  God  did  to  thine  f  How  little  of  natural  excel- 
lency hast  thou  above  him,  (it  may  be  in  many  things  be- 
sides this  unhappy  temper  he  much  excels  thee,)  when  thou 
knowest,  in  thy  Maker  is  infinite  excellency  beyond  what 
thou  canst  pretend  unto !  And  what  cause  canst  ihou  pre- 
tend of  disaflection  towards  him  1  Many  good  works  hath 
he  done  for  thee ;  for  which  of  these  dost  thou  hate  him  1 
Whereby  hath  he  ever  disobliged  thee'?  With  how  sweet 
and  gentle  allurements  hath  he  sought  to  win  thy  heart  ■? 
And  is  it  not  most  vilely  unnatural  that  thy  spirit  should 
be  so  sullenly  averse  to  him,  who  is  pleased  to  be  styled 
the  Father  of  spirits'?  And  in  which  respect  it  may  fitly 
be  said  to  thee,  dost  thou  thus  requite  the  Lord,  O  foolish 
creature,  and  unwise '?  Is  not  he  thy  Father  '?ii  If  thou 
didst  hate  thy  own  self,  (in  a  sense  besides  that  wherein  it 
is  thy  duty,  and  in  which  kind  thou  hast,  as  thy  case  is,  a 
just  and  dreadful  cause  of  self-abhorrence,)  if  thou  didst 
hate  thy  very  life  and  being,  and  wert  laying  daily  plots  of 
self-destruction,  thou  wert  not  so  wickedly  unnatural.  He 
is  more  intimate  to  thee  than  thou  art  to  thy.self  That  na- 
tural love  which  thou  owest  to  thyself,  and  the  nature 
from  whence  it  springs,  is  of  him,  and  .ought  to  be  sub- 
ordinate to  him ;  and  by  a  superior  law  of  nature,  thy  very 
life,  if  he  actually  require  it,  ought  to  be  sacrificed  and  laid 
down  for  his  sake.  Thy  hatred  towards  him,  therefore,  is 
more  prodigiously  unnatural,  that  if  it  were  most  directly 
and  implacably  bent  against  thyself  And  yet  also  in 
hating  him  thou  dost  most  mischievous'y  hate  thyself  too ; 
and  all  that  thou  dost,  by  the  instinct  of  that  vile  temper 
of  heart  towards  him,  thou  dost  it  against  thy  own  life  am! 
soul.  Thou  cuttest  thyself  off  from  him  who  is  thy  life; 
and  art  laving  a  train  for  the  blowing  up  of  thy  eternal 
hope.    All  that  hale  him  love  death.i     Further, 

3.  It  is  the  most  comprehensive  wickedness,  and  which 
entirely  contains  all  other  in  it.  For  as  the  law  of  love  is 
the  universal  and  summary  law,  comprehending  all  duty, 
and  even  as  it  enjoins  love  to  God  ;  (for  love  to  men  ought 
to  be  resolved  into  thai,  and  must  be  for  his  .sake;)  so 
must  disaffection  lo  God  be  comprehensive  of  all  sin, 
whereinto  every  thing  of  it  resolves  it.sclf  Dost  thou  not 
see  then  how  thou  cancellest  and  nullifiest  the  obligation 
of  all  laws,  while  tliou  hast  no  delight  in  God?  oflerest 
violence  to  the  very  knot  and  juncture,  wherein  they  all 
meet  and  are  infolded  togeiher?  Not  to  delight  in  God 
therefore,  what  can  it  be  bni  the  very  top  of  rebellion? 
What  will  thy  .sobriety,  thy  justice,  thy  charity  signify,  if 
thou  hadst  these  lo  glory  in,  while  thou  art  habitually  dis- 
affected to  thy  God  1    Let  men  value  thee  for  these,  to 

h  Deut.  ixxii.  i  Prov.  riii. 


whom  thereby  thou  showesl  some  respect;  but  shall  he, 
who  in  the  meantime  knows  thou  bearest  none  to  him'? 

4.  It  is  a  most  reproachful  contemptuous  wickedness! 
To  him,  I  mean,  whom  it  most  directly  ofliends  against  !— 
Carries  it  not  in  it  most  horrid  contuihely  and  indignity  to 
the  most  high  God?  It  is  a  practical  denial  of  all  those 
excellencies  in  him,  that  render  and  recommend  him  the 
most  worthy  object  of  our  delight ;  it  is  more  than  saying, 
He  is  not  good,  holy,  wise,  just,  and  true.  Things  may 
on  the  sudden  be  said  that  are  not  deliberately  thought, 
and  may  be  retracted  the  next  breath ;  but  a  man's  stated, 
constant  course  and  way  signifies,  the  apprehension  it  pro- 
ceeds from  to  be  fixed,  and  that  it  is  the  settled  habitual 
.sense  of  his  soul.  Yea,  and  since,  as  hath  been  said,  thou 
delightest  in  other  things  whilst  thou  delightest  not  in  him ; 
it  plainly  imports  it  to  be  the  constant  sense  of  thy  very 
heart,  that  those  things  are  better  than  he.  What  is  it 
then  that  hath  thy  delight  and  love "?  Whereon  is  thy  heart 
set"?  Commune  with  thyself  Dost  thou  not  tremble, 
w-hen  thou  findest this  to  be  thy  very  case,  that  thou  mayst 
truly  say,  "  I  can  delight  in  creatures,  but  not  in  Grod ; 
can  take  pleasure  in  my  friend,  but  none  in  him ;  I  must 
confess  it  to  be  the  temper  of  my  heart,  that  I  love  my 
father,  mother,  son,  or  daughter,  more  than  Christ.  Is  it 
not  then  to  be  concluded  from  his  own  express  word,  that 
Ihou  art  not  worthy  of  him,k  and  canst  be  none  of  his  dis- 
ciple"?!  Nay,  mayst  thou  not  moreover  truly  say,  that  thou 
lovest  this  base  impure  earth  more  than  God  ?  that  thou 
takest  more  delight  in  thy  companions  in  wickedness ;  canst 
more  solace  thyself  with  a  drunkard  on  the  ale-bench, 
with  a  lascivious  wanton,  with  a  profane  scoffer  at  godli- 
ness, than  with  the  blessed  God"?  that  thou  canst  allow 
thyself  to  riot  with  the  luxurious,  and  eat  and  drink  with 
the  drunken,  and  not  only  do  such  things,  but  take  plea- 
sure in  them  that  do  them,  yea,  and  thyself  take  pleasure 
to  commit  iniquity ;  but  in  the  glorious  holy  God  thou 
canst  take  no  pleasure  ?  Then  wouldst  thou  be  content  to 
carry  the  plain  sense  of  thy  heart  written  on  thy  forehead, 
and  proclaim  it  to  all  the  world,  as  thy  resolved  practical 
judgment,  that  thou  accountesi  thy  friends,  thy  relations, 
this  vile  and  vanishing  world,  thy  wicked  associates,  thine 
own  impure  lusts,  better  than  God?  And  dost  thou  not 
yet  see  the  horrid  vileness  of  thy  own  heart  in  all  this'? 
Art  thou  yet  a  harmless  innocent  creature,  an  honest  well- 
meaning  man  for  all  this  ? 

Yea,  wilt  thou  not  see  that  thine  heart  goes  against  thy 
conscience  all  this  while?  that  thou  disaft'ectest  him  in 
whom  thou  knowest  thou  shouldst  delight  ?  that  the  tem- 
per of  thy  spirit  is  a  continual  aflront  to  thy  profession, 
ihrongh  the  perfidious  falsehood  and  vanity  whereof,  thou 
dost  but  cover  hatred  with  lying  lips?  Is  not  that  an  odious 
thing  which  thou  so  seekest  to  hide  ;  and  which,  though 
thou  art  not  loth  to  be  guilty  of  it,  thou  art  so  very  un- 
willing should  be  known  ?  And  since  ihou  art  so  very 
lolh  it  should  be  known,  how  canst  ihou  hold  up  thy 
head  before  that  eye  that  is  as  a  flame  of  fire,  that  searches 
thy  heart  and  tries  thy  reins,  that  observes  thy  wayward 
spirit,  and  sees  with  how  ob.stinale  an  aversion  thou  de- 
clinest  his  acquaintance  and  converse  1  Wilt  thou  stand 
before  the  glorious  Majesty  of  heaven  and  earth,  who 
knows  thy  disaflected  heart,  and  say,  it  is  but  a  small 
transgression  ihou  hast  been  guilty  of,  in  not  loving  him 
and  making  him  ihy  delight^  Dost  thou  think  this  will 
pass  for  a  little  oflience  in  the  solemn  judgment  of  the 
great  day  that  is  drawing  on?  Or  will  thy  heart  endure, 
or  thy  hands  be  strong,  when  the  secrets  of  all  hearts  shall 
be  laid  open,  thou  shall  stand  convicted  before  his  tribunal 
in  the  sight  of  angels  and  men,  of  having  borne  all  thy 
days  a  false,  disloyal  heart,  full  of  malignity  and  ill  will 
lo  thy  Sovereign  Lord,  whom  thou  wast  so  many  ways 
oliliged  10  serve  and  cleave  lo  with  delight  and  love? 
When  the  difference  shall  he  visibly  put  between  those 
that  delighted  in  God  and  them  that 'never  did,  and  thou 
shall  be  marked  out  for  one  of  them  that  didst  in  heart 
depart  from  him  all  thy  days,  and  be  thereupon  abandoned 
to  the  sociely  of  thai  horrid  accursed  crew,  in  whom  only 
Ihou  didst  "delight;  surely  thou  will  not  then  say,  thy 
transgression  was  small. 

2.  But  we  are  also  to  expostulate  with  another  sort; 
k  Mall.  I.  37.  I  Luke  "v.  «. 


Part  II. 


OP  DELIGHTING  IN  GOD. 


393 


who,  though  they  are  not  altogether  unacquainted  with  this 
heavenly  exercise  of  delighting  in  God,  yet  too  much  dis- 
use it,  and  apply  not  themselves  to  it  (as  who  do  T)  with  that 
constancy  and  intention  of  soul  as  the  matter  requires. 
And  these  we  are  to  put  upon  the  consideration  of  such 
evils,  as  either  are  included  in  this  neglect,or  are  allied  unto 
it,  (and  do  therefore  accompany  and  aggravate  the  natural 
evil  of  it,)as  either  causing  it, or  being  caused  by  it.  And, 
1.  Those  whom  we  now  intend  are  to  bethink  themselves, 
what  evil  is  included  in  their  neglect  of  this  part  of  holy 
practice.  And  you  are  to  judge  of  the  evil  of  it  by  its 
disagreement  with  such  known  and  usual  measures,  as 
whereto  our  practice  should  be  suitable,  and  which  in  rea- 
son and  justice  it  is  to  be  estimated  and  censured  by;  as 
for  instance,  the  Divine  law,  conscience,  experience,  obli- 
gation by  kindness,  stipulation,  relation,  profession,  ten- 
dency oi'  the  new  nature,  dictates  of  God's  Spirit,  the 
course  and  drift  of  his  design;  with  all  which  it  will  be 
found  to  have  very  ill  accord. 

1.  How  directly  opposite  is  it  to  the  law  of  God !  not 
only  to  his  express  written  precept,  but  to  that  immutable, 
eternal  law,  which  arises  from  our  very  natures  referred 
imto  his  !  The  obligingness  orbindingforce  whereof, doth 
not  so  much  stand  in  this.  That  the  thing  to  be  done  is 
such  as  whereto  our  natures  were  originally  inclined; 
(which  yet  is  of  great  weight,  they  having  been  thus  in- 
clined and  determined  by  our  Maker  himself,  so  that  our 
inclination  was  in  this  case  expressive  of  his  will ;)  but 
(which  is  indeed  the  very  reason  of  that,  for  we  must  con- 
ceive the  Divine  wisdom  in  the  blessed  God  to  conduct  all 
the  determinations  of  his  will)  the  natural  unchangeable 
congruity  of  the  thing  itself  And  therefore  as  to  the 
things  whose  constant  (iiness  would  render  them  matter  of 
duty  to  us  at  all  times,  it  was  provided,  inclinations  suit- 
able to  them  should  be  planted  in  our  natures  from  the 
beginning ;  but  things  that  were  to  be  matter  of  duty  but 
for  a  time,  having  only  a  present  fitness  unto  some  present 
juncture  or  state  of  affairs,  it  was  sufficient  that  the  Divine 
pleasure  should  be  signified  about  them  in  some  way  more 
suitable  to  their  occasional  and  temporary  use,  and  that 
might  not  so  certainly  extend  to  all  men  and  times. 

That  great  law  of  love  to  God  (which  comprehends  this 
of  delighting  in  him)  is  you  may  be  sure  of  that  former  sort, 
it  being  impossible  there  should  be  a  reasonable  creature 
in  being,  but  it  will  immediately  and  always  be  his  duty 
to  love  God  supremely  and  above  all  things ;  yea,  that  yoii 
must  know,  is  the  most  fundamental  of  all  such  laws.  And 
therefore  when  because  original  impressions  were  become 
so  obscure  and  illegible  in  our  natures,  it  became  necessa- 
ry there  should  be  a  new  and  more  express  edition  of  them 
in  God's  written  word ;  this  is  placed  in  the  verv  front  of 
them,  "  Thou  shalt  have  no  other  gods  before  me  ;"  whicli 
signifies  only  the  having  of  a  God  in  name  and  no  more, 
if  it  doth  not  signify  loving  him  before  all  other.  Where- 
fore when  our  Saviour  was  to  tell  which  was  the  first  and 
great  commandment,  he  gives  it  thus,  "  Thou  shalt  love 
the  Lord  thy  God  with  all  thv  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind."m  The  thing  enjoined  bv  this  law 
is  most  substantial,  the  life  and  soul  of  all  other  'duty,  and 
without  which  all  that  we  can  do  besides  is  but  mere  sha- 
dow; for  whatsoever  we  are  enjoined  to  do  else,  we  must 
understand  enjoined  to  be  done  out  of  love  to  God,  xs  the 
principle  whence  it  must  proceed  ;  and  not  proceeding 
ihence,  the  moral  goodness  of  it  vanishes  as  a  beam  cut 
off  from  the  sun.  For  on  this  (with  the  other  which  is 
like  unto  it,  and  which  also  hangs  upon  this)  "han?  all 
the  law  and  the  prophets."  And  what,  durst  thou  who 
knowest  God,  or  rather  art  known  of  him,  neglect  so  great 
and  substantial  a  duty  1  This  is  not  like  the  command  of 
wearing  fringe  on  the  borders  of  the  garment,  or  of  not 
wearing  a  garment  of  linen  and  woollen  ;  wherein  sure 
they  whom  it  concerned  should  have  been  very  undutiful 
to  have  disobeyed;  but  it  is  the  very  greatest  among  the 
great  things  of  the  law  ;  a  duty  upon  which  all  duty  de- 
pends, even  for  life  and  breath!  Should  not  this  have  ob- 
tained in  thy  practice,  that  ought  to  run  through  and  ani- 
mate all  the  rest  t  Or  was  it  fit  it  should  lie  dead  and 
bound  up  in  the  habitual  principle,  and  not  go  forth  (or 

ch.  jDiiiv.  9.  Isa.  Iviii.  ll. 


very  rarely)  into  act  and  exercise  1  Or  didst  thou  do  tfiy 
duty  herein  by  being  only  inclined  to  do  u1  Or  would 
not  the  inclination,  if  it  were  right,  infer  (or  otherwise  is 
it  like  to  last  long  without)  suitable  exercise  ]  Why  was 
so  express  a  law  neglected,  so  often  enjoined  >'or  i\ie  prac- 
tice mentioned  with  approbation,  or  the  neglect  of  it  ani- 
madverted upon  with  abhorrence,  in  the  very  terms,  or  in 
terms  evidently  enough  of  the  same  import)  in  the  sacred 
volume's"  How  could  you  turnover  the  leaves  of  that 
book,  and  not  often  meet  with  such  words,  "  Re|oice  ye  in 
the  Lord,  ye  righteous:"  rejoice  in  the  Lord,  and  again,  I 
say  unto  you,  rejoice,"?  &c.  Should  not  so  frequent  incul- 
cations of  the  same  thing  have  been  answered  by  the  fre- 
quency and  continuedness  of  your  practice  of  it  ]  Or  was 
it  enough  now  and  then,  as  it  were  casually  and  by  chance, 
to  hit  upon  the  doing  of  what  is  so  momentous  a  part  of 
your  religion,  and  ought  to  be  the  business  of  your  life"? 
Ought  it  not  to  cut  your  heart  to  find  yourself  convicted 
herein  of  a  disobedient  omission  1  And  when  the  great 
God  exacts  that  stated  homage  from  you,  a  frequent,  prac- 
tical, explicit  recognition  and  owning  of  him  as  the  su- 
preme delight,  the  great  solace,  repose,  and  rest  of  your 
souls,  that  you  have  been  so  little  awed  with  the  appre- 
hension of  his  authority  and  right  in  this  case  1  when  he 
hath  mercifully  chosen  to  make  that  the  matter  of  his 
command  and  claim,  wherein  your  own  advantage,  satis- 
faction, and  content,  doth  so  entirely  consist  1  That  your 
practice  is  herein  disagreeable  to  a  law,  speaks  it  sinful : 
that  it  transgresses  so  great  a  law,  highly  aggravates  your 
sin  :  a  law  so  important,  upon  which  so  much  depends,  so 
express  and  plam,  legible  in  the  very  nature  of  things, 
and  in  reference  whereto,  the  very  excellency  of  the  ob- 
ject Wotild  suffice  to  be  law  to  j'ou,  and  dictate  your  duty, 
if  no  command  had  been  otherwise  given  in  the  case. 
Surely  the  neglect  of  such  a  law  cannot  have  been  with- 
out great  transgression. 

2.  Your  own  conscience  you  will  acknowledge  ought  to 
be  a  rule,  to  you,  when  it  manifestly  agrees  with  that  for- 
mer rule  the  supreme  and  royal  law.  Do  you  not  find 
yourselves  herein  to  have  offended  against  that ']  It  may 
be  your  sleeping  conscience  did  not  find  yourself  to  of- 
fend; but  do  you  not  find  yourself  to  have  offended  it 
now  beginning  to  awake  1  This  is  not  a  doubtful  and  dis- 
putable matter,  (perhaps  your  minding  such  matters  too 
much  hath  hindered  you  in  this,)  surely  you  will  not  make 
a  scruple  of  it  a  difficult  case  of  conscience,  wheiher  you 
should  take  the  Lord  of  heaven  and  earth  for  your  God ; 
whether  you  should  choose  him  for)'our  portion,  seek  rest 
in  him,  and  place  upon  him  your  delight  and  love  1  And 
if  in  so  plain  a  case  your  conscience  hath  not  expressed 
itself  offended,  you  have  offended  against  it,  in  letting  it 
sleep  so  securely,  and  not  stirring  it  up  to  its  proper  office 
and  work.  And  know  that  sinning  against  the  light  of 
one's  own  conscience  doth  not  stand  only  in  going  against 
the  actual  deliberated  thoughts  which  we  have  had,  but 
also  in  walking  contrary  to  our  habitual  knowledge,  and 
the  thoughts  and  apprehensions  which  thence  we  might 
and  should  actually  have  had.  Inadvertency  and  disre- 
gard of  known  duty  is  the  most  usual  way  of  sinning 
against  conscience.  And,  besides,  have  you  not  in  this 
often  gone  against  the  repeated  checks  of  your  own  con- 
sciences 1  Bethink  yourselves,  have  you  not  in  j'our 
prayer  intermingled  frequent  confessions  of  your  cold  love 
to  God,  and  that  j'ou  have  taken  so  little  delight  in  himl 
And  were  those  onlv  customary  forms  with  you,  and  words 
of  course  1  Surelv  (though  it  might  not  be  urgently  enough) 
your  consciences  did  at  such  times  accuse  you.  And  let 
that  be  a  dreadful  thing  in  your  eyes,  to  continue  a  course 
which,  if  you  consider,  you  cannot  but  condemn.     And, 

3.  Ought  not  }-our  experience  to  have  been  instructive 
to  you ;  as  it  commonly  is  to  men  in  other  matters  ?  Have 
you  not  in  this  neglect  run  counter  to  such  instruction  t 
By  this  means  you  are  supposed  to  have  kno\vn  the 
sweetness,  as  by  that  last  mentioned,  the  equity  and  fit-  , 
ness,  of  delight  in  God.  Have  not  those  been  j'our  best 
hours,  wherein  you  could  freely  solace  yourselves  in  him'? 
Was  not  one  of  them  better  than  a  thousand  otherwise 
spent  ■?  Did  you  never  find  it  good  for  you,  in  this  way,  to 


394 


OF  DELIGHTING  IN  GOD. 


Part  II. 


draw  nigh  to  God  1i  and  hereupon  pronounce  them  blessed 
whom  he  did  choose  and  cause  to  approach  unto  him  1' 
And  where  is  that  blessedness  of  which  ye  spake  1  Have  ye 
forgotten  that  ye  ever  thus  tasted  how  gracious  the  Lord 
was?  And  'tis  like  you  have,  by  your  taste,  found  it  also  an 
evil  thing  and  bitter  to  depart  from  him.  Methinks  you 
should  reckon  it  a  great  increa.se  of  your  sin  to  have  gone 
against  your  own  sense,  when  especially  your  superior  rule 
might  give  you  assurance  it  did  not  deceive  you.  And  doth 
it  not  expressly  oblige  you  to  follow  its  guidance,  while  it 
puts  the  character  of  perfect,  or  of  being  come  to  full  age," 
upon  thera,  who  by  reason  of  use  (or  accustomedness) 
have  senses  exercised  to  discern  between  good  and  evil  1 

4.  And  what  will  you  say  to  the  great  obligations 
which  the  love  and  kindness  of  God  have  laid  upon  you'? 
Will  you  not  esteem  yourselves  to  have  been  thereby 
bound  to  place  your  love  and  delight  on  him  1  Could  you 
decline  doing  so  without  putting  a  slight  upon  his  love 
who  is  infinite  in  what  he  is,  and  who  is  love  '!  Was  not 
his  love  enough  to  deserve  yours  1  the  love  of  God,  that 
of  a  silly  worm "?  Were  you  not  obliged  to  love  him  back 
again,  who  was  so  much  before-hand  with  you  in  the  mat- 
er of  love?  to  love  him  who  had  loved  you  first  it     The 

first  love  is,  therefore,  perfectly  free  ;  the  latter  is  thereby 
certainly  obliged  and  become  bounden  duty.  How  vari- 
ously and  with  how  mighty  demonstration  hath  that  love 
expressed  and  evidenced  itself!  It  hath  not  glanced  at 
you,  btit  rested  on  you,  and  settled  in  delight.  He  hath 
so  stood  affected  towards  the  people  of  his  choice,  and  put 
a  name  on  them  on  purpose  to  signify  his  delight  in  them." 
He  rejoices  over  them  with  joy,  and  rests  in  his  love  to 
Ihem.^  The  Lord  taketh  pleasure  in  his  people. y  His 
delights  have  from  of  old  been  with  the  sons  of  men.' 
Could  he  delight  in  such  as  you,  and  cannot  you  in  him  ? 
Be  amazed  at  this !  How  mean  an  object  had  he  for  his 
delight !  How  glorious  and  enamouring  a  one  have  you  ! 
excellency  and  love  in  conjunction  !  whereas  in  yon  were 
met  deformity  and  ill  will !  He  hath  loved  you  so  as  to 
remit  to  you  much.  To  give  to  you  and  for  you  a  great 
deal  more  ;  Himself  and  the  Son  of  his  delights.  He 
then  (thou  shouldst  recount)  did  invite  thee  to  delight  in 
him  who  hath  always  sought  thy  good,  done  strange 
things  to  effect  it,  lakes  plea.sure  in  thy  prosperity,  and 
exercises  loving-kindness  towards  thee  with  delight ;  who 
contrived  thy  happiness ;  wrought  out  thy  peace  at  the 
t.tpense  of  blood,  even  his  own  ;  taught  Ihec  the  way  of 
life,  cared  for  thee  all  thy  days,  hath  supplied  thy  wants, 
borne  thy  burdens,  cased  thy  griefs,  wiped  thy  tears. 
And  if  now  he  say  to  thee,  "  After  all  this  couldst  thou 
take  no  pleasure  in  me  V  Will  not  that  confound  and 
shame  thee]  He  halh  expressed  his  love  by  his  so 
earnest  (and  at  last  successful)  endeavours  to  gain  thine. 
By  this,  that  he  hath  seemed  lo  put  a  value  on  it ;  and 
that  he  desisted  not  till  in  some  degree  he  had  won  it ; 
whereupon  there  hath  been  an  acquaintance,  a  friendship, 
some  intimacies  between  him  and  thee,  according  as  So- 
vereign Majesty  hath  vouchsafed  to  descend  and  advance 
sinful  dust.  And  how  disingenuous,  unbecoming,  and  un- 
suitable to  all  this  is  thy  strangeness  and  distance  after- 
wards! It  is  more  unworthy  to  cast  out  of  your  hearts, 
than  not  to  have  admitted  such  a  guest. 

5.  How  contrary  is  this  omission  to  what  by  soleum 
vow  and  stipulation  you  have  bound  yourselves  to!  It 
hath  graciously  pleased  the  blessed  God  in  his  transac- 
tions with  meii  to  contrive  his  laws  into  the  form  of  a  co- 
venant, wherein,  upon  terms,  he  binds  himself  lo  them, 
expecting  (what  he  obtains  from  such  as  become  his  own) 
their  restipulation.  Wonderful  grace!  that  he  should  ar- 
ticle with  his  creatures,  and  capitulate  with  the  work  of 
his  own  hands !  And  whereas  his  first  and  great  law  (and 
which  virtually  being  submitted  to,  comprehends  our 
obedience  to  all  the  rest)  is  as  hath  been  noted,  "  Thou 
shall  have  no  other  gods  before  me;"  this  also  he  gives 
forth  often,  as  the  sum  and  abridgment  of  his  covenant. 
"  That  he  will  be  our  Goil,  and  we  shall  be  his  people." 
Now  this  you  have  consented  to  ;  and  therein  boimd  your- 
selves (as  you  have  heard  our  Saviour  expounds  the  first 
and  great  commandment)  to  love  him  with  all  your  soul, 

q  Pial.  Ix.xiu.  r  Psal.  Isv.  s  Holi.  v.  H. 


&c.  And  how  well  doth  your  neglect  to  delight  in  him 
agree  and  consist  with  thisi  What,  love  him  with  all 
your  soul  in  whom  you  can  rarely  find  yourselves  lo  take 
any  pleasure  I  Surely  your  hearts  will  now  misgive  and 
admit  a  conviction  you  have  not  dealt  truly  (as  well  as  not 
kindly)  in  this.  What,  not  to  keep  faith  with  the  righteous 
God !  To  deceive  a  deceiver  some  would  think  not  into- 
lerable, but  what  pretence  can  there  be  for  such  dealing 
with  the  God  of  truth  1  You  have  vowed  to  him;  what 
think  you  of  this  drawing  back  t  Such  trifling  with  him ; 
the  great  and  terrible  God  who  keeps  covenant  and  mer- 
cy for  ever  !  How  unbecoming  is  it !  to  dally  with  him 
as  you  would  with  an  imcertain  whiffling  man !  To  be  oft' 
anti  on,  to  say  and  imsay,  that  he  shall  be  your  God,  and 
that  he  shall  not,  (for  how  is  he  your  God  if  you  delight 
not  in  him?)  imports  little  of  that  solemn  gravity  and 
stayedne.ss  which  becomes  a  transaction  with  the  most 
high  God.  He  takes  no  pleasure  in  fools;  wherefore  pay 
that  which  you  have  vowed." 

G.  Nor  doth  it  better  agree  with  your  relation  to  him, 
which  arises  from  your  covenant.  Thence  he  becomes 
yours,  and  you  his!  "I  entered  into  covenant  with  thee, 
and  thou  becamesl  mine :"  and  the  covenant  binding  on 
both  parts,  the  relation  is  mutual;  so  that  thereby  also  he 
becomes  yours.  It  is  a  most  near,  represented  therefore 
by  the  nearest  among  men,  even  the  conjugal,  relation; 
therefore  how  full  is  that  Song  of  Songs  of  expressions 
importing  mutual  delight  suitable  thereto  I  And  what  a 
bondage  (as  well  as  incongruity)  were  thai  relation  with- 
out delight!  Have  you  repenteS  your  choice  ?  If  not,  why 
lake  you  not  pleasure  ?  Why  do  you  not  rejoice  and  glo- 
ry in  it,  even  as  he  professes  to  do  over  you  ?  If  he  should 
repent,  in  what  case  were  you  1  Not  lo  take  pleasure  in 
God  !  your  own  God  !  How  strangely  uncouth  is  it  I  You 
are  not  to  consider  him  a.s  a  stranger,  an  unrelated  one. 
If  he  were  such  lo  you,  his  own  excellencies  challenge  to 
be  beheld  with  delight.  But  you  are  to  reckon  and  say 
of  him,  "  This  is  my  beloved,  and  this  is  my  friend,  &c.  I 
am  his  and  he  is  mine."  And  how  ill  do  such  words  be- 
come the  mouth  that  utters  them  not  from  the  abundance 
of  the  heart,  even  from  a  heart  abounding  and  overflow- 
ing with  love  and  joy! 

7.  And  how  doth  the  temper  of  your  heart  and  your 
pract  ice,  while  you  take  not  actual,  ordina  ry  delight  in  God, 
cla-shandjar  wNlh  your  profession  !  For  admit  you  do  not 
then  make  an  express  verbal  profession  of  actual  delight 
in  God  at  such  times  when  you  find  it  not,  yet  you  still 
avow  yourselves,  and  would  be  accounted  and  looked 
upon,  as  related  to  him:  and  thejust  challenges  of  that  re- 
lation are  not  any  way  answered,  but  by  a  course  of  ordi- 
nary actual  delight.  So  much  your  profession  manifestly 
imports.  Whilst  you  profess  the  Lord  lo  be  your  God, 
you  profess  him  to  be  yolir  supreme  delight.  And  how  is 
he  so,  when  you  seldom  have  a  delightful  thought  of  him, 
or  look  to  bim  with  any  pleasure  ?  and  ihe  temper  of 
your  spirit  towards  him  is  usually  strange  and  shy  1  And 
bethink  yourselves,  what  would  you  then  be  esteemed 
such  as  care  not  for  him,  as  value  him  not  1  Would  you 
willinglv  be  taken  for  such  in  all  those  long  intervals 
wherein' your  actual  delight  in  him  is  wholly  discontinued? 
Would  vou  not  be  ashamed  the  disposition  of  your  heart 
towardshim  at  such  limes  should  be  known  ?  Do  you  not 
desire  to  be  betler  thought  of?  What  is  there  then  at  the 
bottom,  and  under  the  covert,  of  your  yei  continued  pro- 
fi?ssion  at  such  times,  but  falsehood  ?  A  correspondent 
ati'cction  there  is  not.  Is  not  your  very  profession  then 
mere  di-^simiilation  and  a  lie?  a  concealment  and  dis- 
guise (if  n  heart  inwardly  bad  and  naught;  but  which  only 
toniliuts  itself  that  it  is'not  known  ?  that  is  all  day  long 
full  of  earth  and  vanity,  and  wholly  taken  up  with  either 
the  rontenlments,  delights,  and  hopes,  or  the  cares,  fears, 
and  discontents  that  do  naturally  arise  from  these  vile, 
mean  objects,  and  so  are  of  a  kind  as  mean  and  vile  as 
they  ?  only  makes  a  shift  to  lie  hid  all  ihe  while,  and  lurk 
under  the  appearance  such  a  one  hath  put  on  of  a  lover  of 
God,  and  one  that  above  all  things  delights  in  him  ?  But 
is  this  honest  dealing?  or  was  this  indeed  all  that  wa-s 
ihis  while  to  be  got  of  God,  the  credit  of  being  thought  his  ? 

y  rsdl.  rilU.  z  PiOT-.  vui.  a  Eccl.  v. 


Part  II. 


OF  DELIGHTING  IN  GOD. 


Yet  it  may  be  you  will  somewhat  relieve  yourselves  by 
saying  you  suppose  for  all  this  your  profession  was  not 
altogether  false.  For  you  hope  there  was  still  a  principle 
in  you  by  which  your  heart  was  habitual. y  directed  towards 
God,  and  whereby  his  interest  did  still  live  and  was  main- 
tained in  you,  notwithstanding  your  many  and  long  diver- 
sions from  him.  And  while  your  profession  did  signify 
that,  it  signified  some  real  thing,  and  so  was  not  a  false 
and  lying  profession. 

But  to  this  I  say,  was  this  all  that  your  jjrofession  was 
in  itself  apt,  and  by  you  designed,  to  signify  1  Surely  it 
was  apt  and  intended  to  signify  more  than  habitual  incli- 
nation. It  carried  the  appearance  of  such  actings  God- 
ward  as  were  suitable  to  your  having  him  for  your  God ; 
and  you  would  it's  likely  have  been  loih  it  should  have 
been'  otherwise  understood.  And  surely  whatsoever  it 
said  or  imported  more  than  the  truth  was  false. 

And  again,  can  you  be  confident  that  so  much  as  you 
suppose  was  true  "?  Are  you  sure  of  this,  that  because  you 
have  sometimes  found  some  motions  of  heart  towards  God, 
it  is  therefore  habitually  inclined  to  him,  when  it  verj' 
rarely  puts  forth  itself  in  any  suitable  acts,  and  for  the  most 
part  works  quite  another  way  t  Whereby  are  habits  to  be 
KnoT\-n  but  by  the  frequency  of  their  acts "!  Do  not  you 
know  there  are  many  half-inclina.iuns  and  workings  of 
heart  with  some  complacency  God-ward  that  prove  abortive 
and  come  to  nothing,  as  that  of  the  stony  ground,  and  that 
of  Heb.  vi.  4.  do  more  than  intimate.  Surely  your  hope 
and  safety  more  depend  upon  vour  repentance,  your  return 
and  closer  adherence  to  God  thereupon,  than  the  supposi- 
tion your  heart  is  in  the  main  sound  and  right  amidst  tho.se 
more  notable  declinings  from  him.  But  we  will  admit 
your  supposition  true,  (which  the  consideration  of  the  per- 
sons we  are  now  dealing  with,  and  the  design  of  this  present 
piece  of  our  discourse  requires,)  and  take  it  for  granted, 
that  amidst  this  your  great  neglect,  you  have  notwithstand- 
ing a  principle,  a  new  and  holj'  nature  in  you,  whose  ten- 
dency is  God-ward;  whereupon,  we  further  say  then, 

8.  And  doth  not  your  unaccustomedness  to  this  blessed 
e.tercise  resist  the  tendency  of  that  new  nature  !  And  so 
your  practice,  while  your  hearts  run  a  quite  contrary  course, 
(for  they  are  not  doing  nothing  while  they  are  not  in  this 
delightful  way  working  towards  God,)  doth  not  only  offend 
towards  your  profession,  which  it  in  great  part' belies; 
but  against  that  vital  principle  also,  which  is  in  you  ; 
and  so  your  very  excuse  aggravates  your  sin.  Is  there 
indeed  such  a  principle  in  youl  And  whither  tends 
it  1  Is  it  not  from  God  1  And  doth  it  not  then  na- 
turally aim  at  him  and  tend  towards  himl  being  upon 
both  these  accounts  (as  well  as  that  it  resembles  him, 
and  is  his  living  image)  called  a  participation  of  the 
Divine  nature  1  Yea,  doth  it  not  tend  to  delight  in  him  > 
for  i:  tends  to  him  as  the  sonl's  last  end  and  rest.  What 
good  principle  can  you  have  in  you  God-ward  if  you  have 
not  love  to  him  1  And  the  property  of  that,  is'  to  work 
towards  hira  by  desire,  that  it  may  rest  in  him  by  delight. 
Have  you  faith  in  God  T  That  works  by  this  love.  F'ail/i 
is  that  great  power  in  the  holy  soul  by  which  it  acts  from 
God  as  a.  principle  ;  love  is  that  by  which  it  acts  towards 
him  as  an  end;  by  that  it  draws  from  him,  bv  this  it 
moves  to  him,  and  rests  in  him.  The  same  holy,  gracious 
nature  (dependently  on  its  great  Author  and  Cause)  in- 
clining it  both  to  this  motion  and  rest ;  and  to  the  former, 
in  order  to  the  latter;  so  by  the  work  of  the  new  creature 
in  the  soul  formed  purposely  for  blessedness  in  God  and 
devotedness  to  him,  its  aspirations,  its  motions,  its  very 
pulse,  breathe,  tend,  and  beat  this  way.  But  you  apply 
not  your  souls  to  delight  in  God.  You  bend  your  minds 
and  hearts  another  way.  What  are  you  doing  then  1  You 
are  striving  against  5'our  own  life ;  you  are  mortifying  all 
good  inclinations  towards  God,  stifling  and  stopping  the 
breaththatyourpanting  heart  would  send  forth  to  him;  vou 
are  busilv  crucifying  the  new  creature,  instead  of  the  body 
of  sin.  There  is  somewhat  in  you  that  would  work  towards 
God,  and  you  suffer  it  not ;  and  is  that  wein  That  divine 
thing,  born  of  God,  of  heavenly  descent,  that  halhsomuch 
in  it  of  sacredness  by  its  extraction  and  parentage,  you 
fear  not  to  do  violence  to  I 

If  indeed  such  a  thing  (as  you  seem  to  hope)  be  in  you ; 

b  Cant.  V.  c  Isa.  .xxvi.  d  Psal.  xxvii. 


at  some  time  or  other  you  may  perceive  which  way  it  beats 
and  tends.  The  soul  in  which  it  hath  place  is  biassed  by 
it  God- ward;  and  though  often  it  is  not  discernible,  it 
sometimes  shows  its  inclination.  Other  men,  and  meaner 
creatures,  sleep  sometimes,  and  then  their  most  rooted  dis- 
positions appear  not;  when  they  are  awake  they  bewray 
them,  and  let  them  be  seen  in  their  actions,  motions,  and 
pursuits.  The  renewed  soul  hath  its  sleeping  intervals  too, 
and  what  pronensions  it  hath  towards  God  is  little  discern- 
ible; (and  yet  even  then  it  sometimes  dreams  of  him,  at 
least  between  sleeping  and  waking;  I  sleep,  but  my  heart 
waketh,  it  is  the  voice  of  my  beloved ;)b  but  if  you  seri- 
ously commune  with  yourselves  in  your  more  wakeful 
seasons,  you  may  perceive  what  your  hearts  seek  and  crave ; 
some  such  sense  as  this  may  be  read  in  them.  The  desire  of 
our  souls  is  imto  thy  nanie,  O  Lord,  and  to  the  remem- 
brance of  thee.'  One  thing  have  I  desired,  that  will  I 
seek  after,  to  behold  the  beauty  (the  delight,  as  the  word 
signifies)  of  the  Lord.d  And  when  you  observe  this  dis- 
covered inclination,  you  may  see  what  it  is  that  in  your 
too  wonted  course  you  repress  and  strive  against.  That 
divine  birth  calls  for  suitable  nutriment,  more  tastes  how 
gracious  the  Lord  is.  You  will  have  it  feed  upon  ashes, 
upon  wind  and  vanity;  or  (although  it  had  the  best  pa- 
rent, it  hath  so  ill  a  nurse)  when  it  asks  bread,  you  give  it 
a  stone,  and  let  it  be  siung  by  a  scorpion  ;  and  the  injury 
strikes  higher  than  at  it  alone,  even  (as  ii  obvious)  at  the 
very  Au'hor  of  this  divine  production;  which  therefore 
we  add  as  a  further  aggravation  of  this  evil,  viz. 

9.  That  it's  an  olfence  against  the  Spiritof  grace,  whose 
dictates  are  herein  slighted  and  opposed;  for  surely  with 
the  tendencies  of  the  new  creature  he  concurs.  It  is 
maintained  by  him  as  well  as  produced,  continually  de- 
pends on  him  as  to  its  being,  properties,  and  all  its  opera- 
tions. Nothing  therefore  can  be  cross  to  the  inclination 
of  a  renewed  soul  as  such,  which  is  not  more  principally 
so  to  the  Holy  Ghost  himself  And  particularly  the  dis- 
posing of  the"  soul  unto  delight  is  most  expressly  ascribed 
to  him;  that  very  disposition  being  itself  joy  in  the  Holy 
Ghost;'  and  we  find  it  numbered  among  the  fruits  of  the 
Spirit.f  You  may  possibly  be  less  apprehensive  of  your 
sin  in  this,  because  you  find  him  not  dictating  to  you  with 
that  discernible  majesty,  authority,  aud  glory,  that  you  may 
think  agreeable  to  so  great  an  Agent.  But  you  must  know, 
he  applies  himself  to  us  in  a  way  much  imitating  that  of 
nature.  And  as  in  reference  to  the  conservation  of  our  na- 
tural beings,  we  are  assured  the  first  cause  co-operates 
with  inferiorcauses,  (for  we  live,  move,  and  have  our  being 
in  him,s)  though  the  Divine  influence  is  not  communicated 
to  this  purpose  with  any  sensible  glory,  or  so  distinguish- 
ably,  that  we  can  discern  what  influence  is  from  the  superior 
cause  and  what  from  subordinate ;  our  reason  and  faith 
certainly  assure  us  of  what  our  sense  cannot  reach  in  this 
matter. '  So  it  is  here  also,  the  Divine  Spirit  accommodates 
himself  very  much  to  the  same  way  of  working  with  our 
own,  and  acts  as  suitably  to  our  own  natures.  And  though 
by  very  sensible  tokens  we  cannot  always  tell  which  be 
the  motions  that  proceed  from  him;  yet  faith  teaches  us 
from  his  word,  to  ascribe  to  him  whatever  spiritual  good 
we  find  in  ourselves;  inasmuch  as  we  are  not  of  ourselves 
sufficient  to  think  a  good  thought.  And  if  by  that  word 
we  judge  of  the  various  motions  that  stir  in  us,  we  may 
discern  which  are  good  and  which  not ;  and  so  may  know 
what  to  ascribe  to  the  Spirit,  and  what  not.  Whereas, 
therefore,  that  word  commands  us  to  delight  in  God,  if  we 
find  any  motion  in  our  hearts  tending  that  way,  we  are 
presently  to  own  tlie  finger  of  God,  and  the  touch  of  his 
Holy  Spirit  therein.  And  what,  have  you  found  no  such 
motions  excited,  no  thoughts  cast  in  that  have  had  this  as- 
pect and  tendency,  which  your  indulged  carnality  and 
aversion  have  repressed  and  counter-wrought  1  Herein 
j'ou  have  grieved  and  quenched  the  Spirit. 

And  if  it  have  not  over-borne  you  into  what  you  should 
have  understood  to  have  been  your  duty,  but  have,  upon 
your  untractableness,  retired  and  withdrawn  from  you ; 
do  not  therefore  make  the  less  reckoning  of  the  matter, 
but  the  more  rather;  this  carries  more  in  it  of  a\vfu!  con- 
sideration in  you,  and  smarter  rebuke  that  he  desisted. 
You  must  consider  him  as  a  free  Agent,  and  who  works  to 
6  Rom.  liv.  17.  f  Gal.  v.  21  g  Acts  imi. 


396 


OP  DELIGHTING  IN  GOD. 


Part  II. 


will  and  to  do  of  his  good  pleasure.  His  influence  is  re- 
tractable, and  when  it  is  retracted  you  ought  in  this  case 
to  recki^n,  it  signifies  a  resentment  of  your  undutiful  and 
regardless  carriage  towards  him.  And  ought  you  not  to 
smite  upon  the  thigh  then,  and  say,  "  What  lave  I  doneT' 
You  have  striven  against  the  Spirit  of  the  most  high  God ; 
you  have  resisted  him  in  the  execution  of  his  office,  when 
you  were  committed  tt)  his  conduct  and  government ;  you 
have  fallen  out  and  quarrelled  with  your  merciful  guide, 
and  sliglued  at  once  both  his  authority  and  love.  This 
could  be  no  small  offence.  And  you  are  also  to  consider, 
that  when  such  a  province  was  assigned  him  in  reference 
to  you,  and  .such  as  you ;  and  the  great  God  set  his  Spirit 
on  work  about  you;  it  was  with  a  special  end  and  design, 
being  the  determination  of  most  wise  counsel.  And  how 
highly  doth  this  increase  the  offence  1  that, 

10.  You  have  herein  directly  obstructed  the  course  and 
progress  of  that  design ;  that  could  be  no  other  than 
the  magnifying  of  his  grace  in  your  conduct  to  blessedness. 
This  is  that  whereon  he  hath  been  intent;  and  he  hath 
made  his  design  herein  so  visible,  that  they  that  run 
might  read  what  it  was.  The  very  overture  to  you  of 
placing  your  delights  on  him,  speaks  its  end ;  'tis  that 
whereby  he  should  be  most  highly  acknowledged  and  you 
blessed  both  at  once.  His  known  design  you  ought  to 
have  reckoned  did  prescribe  to  you,  and  give  you  a  law. 
It  is  a  part  of  civility  towards  even  an  ordinary  man,  not 
to  cross  his  design  which  I  know  him  earnestly  to  intend, 
when  it  tends  no  way  to  my  prejudice,  or  any  man's;  yea, 
lo  do  so  would  in  common  interpretation,  besides  rude- 
ness, argue  ill  nature  and  a  mischievous  disposition.  Much 
more  would  duty  and  just  observance  towards  a  superior 
challenge  so  much,  as  not  to  counterwork  him,  and  awe  a 
well-tempered  .spirit  into  subjection  and  compliance  ;  but 
a  stiff  reluctancy  to  the  great  and  known  design  of  the 
blessed  God,  meant  so  directly  to  our  own  advantage, 
speaks  so  very  bad  a  temper,  hath  in  it  such  a  complica- 
tion of  peevish  wilfulness,  of  undutifnine.ss  and  ingratitude 
to  him,  of  negligence  and  disregard  of  ourselves,  that  it 
must  want  a  name  to  express  it. 

And  now  do  you  see  what  evil  the  neglect  of  delighting 
in  God  (accompanied  as  it  cannot  but  be  with  the  having 
your  hearts  otherwise  engaged  and  vainly  busy)  dolh  in- 
clude and  carry  in  it  1  Will  you  pause  awhile  and  delibe- 
rate upon  it  1  Do  but  make  your  just  and  sober  estimate 
by  the  things  that  have  been  mentioned.  Measure  it  by 
God's  law,  and  it  imports  manifest  di.sobedience  in  a  mat- 
ter of  highest  consequence  ; — by  the  judgment  of  your  own 
conscience,  and  it  imports  much  boldness  against  light  in 
a  very  plain  case  ; — by  your  experience,  and  it  speaks  an 
uninstructable  stupidity,  or  a  very  heedless  forgetful  spirit ; 
— by  the  obligation  laid  upon  you,  by  the  kindness  of  this 
very  ooiin.sel  and  offer,  (besides  many  other  ways,)  and  it 
hath  in  it  great  ingratitude  and  insensibleness  of  the  great- 
est love ; — by  your  covenant,  and  it  imports  treachery ; — by 
your  relation,  much  incongruity  and  undecency  ; — by  your 
profession,  falsehood  and  hypocrisy ;— by  the  tendency  of 
the  new  nature  in  you,  unnatural  violence; — by  the  dic- 
tate? of  God's  Spirit,  great  untractableness ; — by  his  known 
declared  design  in  this  matter,  a  most  undutiful  disrespect 
to  him,  with  a  most  wretched  carelessness  of  yourselves, 
as  to  your  nearest  and  most  important  concern.  One 
would  think  it  needless  to  say  more.  But  why  should  we 
balk  any  thing  that  so  obviously  occurs,  tending  to  set 
forth  the  exceeding  great  sin  fulness  of  this  sin  1  Therefore 
know,  that  besides  its  great  faultiness  in  itself, 

11.  Much  also  cannot  but  be  derived  into  it  from  its 
very  faulty  causes.  It  supposes  and  argues  great  evils 
that  flow  into  it,  and  from  which  it  hath  its  rise. 

I.  Great  blimliicss  and  ignorance  of  God.  For  is  it 
po.ssible  any  should  have  known  and  not  have  loved  him  ! 
or  have  brheld  his  glory,  and  not  have  been  delighted 
therewith 7  and  that  with  such  dcdight  and  love  as  should 
have  held  a  settled  seat  and  residence  in  them.  And  can 
your  ignorance  of  God  be  cxnisahle  or  innocent  1  The 
apostle's  words  are  too  nnplicable;  Some  have  not  the 
knowledge  of  God,  I  speak  it  to  your  shame. ii  Do  you 
pretend  to  him,  and  know  him  not  1  worship  him  so  ofl, 


and  worship  you  know  not  what  1  had  such  opportunity 
of  knowing  him,  and  yet  be  ignorant  ■?  At  least  it  would 
be  thought,  In  Judah  is  God  known,  and  that  his  name 
were  great  in  Israel,,  where  he  hath  had  his  tabernacle  and 
dwelling-place.  Here  one  would  think  his  altar  should 
not  bear  the  same  inscription  as  at  Athens,  "  To  the  un- 
known God."k  How  express  hath  his  discovery  of  him- 
self been  to  youi  and  how  amiable  !  What  was  there  in 
It  not  delectable  1  or  in  respect  whereof  he  hath  not  ap- 
peared altogether  lovely  1  as  it  were  composed  of  delights  1 
You  have  had  opportunity  to  behold  him  clad  with  the 
garments  of  salvation  and  praise ;  and  as  he  is  in  Christ, 
in  that  alluring  posture,  "reconciling  the  world  to  him- 
self,' I  wherein  all  his  attributes  have  visibly  complied  to 
the  reconciling  design;  his  boundless  fulness  of  life  and 
love  not  obstructed  by  any  of  them,  from  flowing  out  in 
rich  and  liberal  communications.  If  you  had  not  excluded 
that  glorious  pleasant  light  wherein  he  is  so  lo  be  beheld, 
you  would  have  beheld  what  had  won  your  hearts  fully, 
and  bound  them  to  him  in  everlasting  delight  and  love. 
And  have  you  not  reason  to  be  ashamed  you  have  not 
known  him  better,  and  to  better  purpose!  Alienation 
from  the  life  of  God  ">  proceeds  from  blindness  of  heart, 
i.  c.  a  chosen,  affected,  voluntary  blindness.  Or  if  your 
knowledge  of  him  be  not  little, 

2.  Your  little  delight  in  him  argues  much  unmindful- 
ness  of  him  ;  at  least  that  you  have  not  minded  him  duly, 
and  according  to  what  you  have  known.  It  might  here  be 
seasonable  to  suggest  to  you,  how  likely  it  is  that  several 
ways  your  great  faultiness  in  the  matter  of  thinking  of  God 
may  have  contributed  to  the  w-ithholding  of  your  delight 
from  him.    Consider  therefore, 

1.  Have  not  your  thoughts  of  him  been  slight  and 
transient!  Have  they  not  been  overly  superficial  thoughts'? 
casual  only,  and  such  as  have  dropped  into  your  minds 
as  it  were  by  chance,  fluid  and  roving,  fixed  neither  upon 
him  nor  into  your  hearts  ?  too  much  resembling  what  ia 
said  of  the  wicked  man,  God  is  not  in  all  his  thoughts," 
he  hath  not  been  amidst  theml  Your  thoughts  have  not 
united  upon  him,  he  hath  not  been  situated  and  centred 
in  them.  Was  not  this  the  case  1  Yon  bestowed  upon 
him  it  may  be  now  and  then  a  hasty  passant  glance,  the 
careless  east  of  a  wandering  eye  ;  and  was  this  likely  to 
beget  an  abiding  permanent  delight  ■?  Have  you  been  wont 
to  compose  yourselves  designedly  and  on  purpo.se  to  think 
of  him,  so  as  your  thoughts  might  be  said  to  have  been 
directed  towards  him  by  the  desire  and  inclining  bent  of 
your  heart;  according  to  that,  the  desire  of  our  soul  is  to- 
wards thy  name,  and  to  the  remembrance  of  thee?" 
Whence  it  is  that  'tis  represented  as  the  usual  posture  of 
them  whom  he  reckons  among  his  jewels,  and  for  whom 
the  book  of  remembrance  was  written,  that  they  thought 
on  his  name  ;r  a  thing  that  they  might  be  known  by,  and 
distinguished  liom  other  men.  Wherefore  it  is  observ- 
able, that  their  remembrance  of  him  was  thought  worth 
the  remembering,  and  to  be  transmitted  into  records  never 
to  be  forgotten.  The  evil  of  your  not  delighting  in  God, 
hath  a  great  accession  from  your  negligent  thinking  of  him. 

2.  Have  not  your  thoughts  of  him  been  low  and  mean, 
such  as  have  imported  light  esteem  1  Compare  them  with 
tlio.se  admiring  thoughts.  Who  is  like  unto  thee,  O  Lord, 
among  the  godsl  who  is  like  thee,  glorious  in  holiness  I' 
O  Lord,  our  Lord,  how  excellent  is  thy  name  in  all  the 
earth!'  How  unlike  have  yours  been  to  such  thoughts! 
Bethink  yourselves  how  deepiv  culpable  you  have  made 
your  neglect  to  delight  in  God,  hy  your  unworthy  thoughts, 
by  which  you  have  detracted  so  un.speakably  from  the 
Divine  excellency!  Hence  you  have  more  to  account  for 
than  merely  not  delighting  in  God,  a  remlering  him  such 
to  yourselves,  as  if  he  were  not  worthy  to  be  delighted  in. 
How  ought  this  to  shake  your  hearts  I 

3.  Have  they  not  been  hard  thoughts ;  full  of  censure, 
and  misjudging  of  his  nature,  counsels,  ways,  and  works'! 
have  there  not  been  perverse  reasonings,  with  dislike  of 
his  methods  of  government  over  men  in  this  present  siatel 
as  if  he  had  too'  little  kindness  for  such  as  you  would  have 
him  favour,  and  too  much  for  others ;  judging  his  love  and 
hatred  by  false  measures  1  This  seems  to  be  much  the  evil 

o  Is«.  xivi  9.  P  MhI.  iii 


Part  II. 


OP  DELIGHTING  IN  60D. 


397 


unto  which  the  injonction  of  delight  in  God  is  here  op- 
posed in  this  psalm  and  whence  it  may  be  estimated,  how 
directly  that  militates  against  this,  and  prevailijig,  excludes 
it.  Perhaps  you  have  delighted  so  little  in  God  because 
ye  have  thought  (the  thing  that  is  so  wearisome  to  him) 
every  one  that  doth  evil  is  good  in  the  sight  of  the  Lord, 
and  he  delighteth  in  them  ;•  and  have  said  in  your  hearts, 
where  is  the  God  of  judgment  t  Or  have  you  not  been 
more  peccant  in  your  apprehensions  of  his  rules  and  reso- 
lutions for  the  disposing  of  men  as  to  their  eternal  states  1 
Have  you  not  disbelieved  the  revelation  he  hath  given  of 
his  nature,  and  express  declarations  of  his  mind  and  pur- 
pose touching  these  matters  1  Was  it  not  enough  for  you 
to  have  known  his  gracious  propensions  towards  returning 
sinners,  that  desire  him  again  for  their  God,  and  willingly 
accept  the  grace,  and  submit  themselves  to  the  conduct  and 
government,  of  his  Son  1  Should  not  this  have  allured  and 
won  your  hearts  to  him,  and  made  you,  with  humble, 
thankful  admiration  of  his  grace,  resign  and  yield  your- 
selves to  be  his  for  ever  1  Have  you  not  measured  your 
apprehensions  of  him  by  the  suggestions  and  misgivings 
of  your  guilty,  jealous  hearts' ;  or  by  your  experienced 
animosity,  and  the  implacableness  of  your  own  spirits  to- 
wards such  as  have  offended  you ;  as  if  he  could  forgive 
no  more  than  you  are  disposed  to  do  1  Have  you  not 
opposed  your  own  imaginations  of  him  to  his  express  tes- 
tifications of  himself,  that  "  He  is  love ;  slow  to  anger,  and 
of  great  mercy,  &c.  And  that  as  the  heavens  are  high 
above  the  earth,  so  are  his  ways  above  your  ways,  and  his 
thoughts  above  your  thoughts  V  Have  you  not  (against 
his  plain  word)  thought  him  irreconcileable,  and  averse  to 
the  accepting  of  any  atonement  for  you  1  prescribed  and 
set  bounds  to  him,  and  thought  your  sin  greater  than  could 
be  forgiven  ■]  And  if  hereupon  you  have  not  delighted  in 
him,  and  have  found  all  ingenuous  affection  towards  him 
stifled  within  you,  as  your  not  delighting  in  him,  was  a 
foul  evil ;  the  more  sinful  injurious  cause  (denying  the 
infinite  goodness  of  his  nature,  and  giving  the  lie  to  his 
word)  hath  made  it  beyond  all  expression  worse.  And 
further  at  least  consider, 

4.  Have  not  your  thoughts  of  God  been  few  1  Is  not 
the  meditation  of  him  with  you  an  unwonted  thing  1  The 
Psalmist,  resolving  to  mind  him  much,  to  praise  and  sing 
to  him  as  long  as  he  lived,  and  while  he  had  any  being ;' 
doth  as  it  were  prophesy  to  himself,  that  his  meditation  of 
him  shotild  be  sweet.  Frequent  right  thoughts  of  God, 
will  surely  be  pleasant,  delightful  thoughts;  but  your  little 
delight  in  God  too  plainly  argues,  you  have  minded  him 
but  seldom.  And  how  full  of  guilt  is  your  not  delighting 
in  God  upon  this  account !  How  cheap  is  the  expense  of 
a  thought !  What,  that  so  much  should  not  be  done  in 
order  to  the  delightful  rest  of  your  soul  in  God! 

3.  It  supposes  much  carnality,  a  prone  inclination  and 
addictedness  to  this  earth  and  the  things  of  it ;  and  there- 
upon argues  in  you  a  very  mean,  abject  spirit.  While  you 
can  take  no  pleasure  (or  do  take  so  little)  in  God,  is  there 
nothing  else  wherein  you  take  pleasure  !  And  what  is  it  ? 
God  hath  in  this  matter  no  other  rival  than  this  world. 
'Tis  its  friendship  that  is  enmitv  to  him  ;"  something  or 
other  of  it,  the  lust  of  the  flesh,  t"he  lust  of  the  eye,  of  the 
pride  of  life  prevails  far,  while  the  love  of  the  Father  hath 
so  httle  place  in  you.'  Whither  are  you  sunk  1  into  how 
low  and  vile  a  temper  of  spirit,  when  you  can  take  plea.sure 
in  so  base  things,  rather  than  in  the  blessed  God  ;  and  quit 
so  high  and  pure  delights  for  mire  and  dirt  1  What  hath 
thus  carnalized  your  minds,  that  you  savour  only  the  things 
of  the  flesh,  and  divine  things  are  tasteless  and  withotU 
relish  ">  Nor  are  you  to  think  more  favourably  of  your 
case,  if  you  take  little  actual  complacency  in  the  world 
also ;  probably  it  is  because  you  have  little  of  it  to  delight 
in ;  It  may  be  you  are  more  acquainted  with  the  cares  of 
it  than  the  delights  ;  or  your  desire  after  it  is  much  larger 
than  your  possession.  'Tis  all  one  for  that.  But  what 
are  your  hearts  most  apt  to  delight  in  1  or,  what  is  most 
agreeable  to  your  temper'!  'Tis  the  same  thing,  what 
earthly  affection  predominates  in  you,  while  the  temper  of 
your  spirit  is  earthly;  and  it  is  thereby  held  off  from  God. 
Your  not  having  actual  earthly  delights  to  put  in  the 


balance  against  heavenly  is  only  by  accident.  But  all  your 
cares,  desires,  and  hopes  of  that  vile  kind,  would  turn 
mto  as  vile  delights,  if  you  had  your  wills.  In  the  mean- 
time, you  are  the  more  excuseless,  and  your  sin  is  the 
grosser,  that  even  the  cares  and  troubles  of  this  world  are 
of  more  value  with  you  than  delight  in  God.  How  far  are 
you  from  that  temper,  Whom  have  I  in  heaven  but  thee, 
Eind  whom  do  I  desire  on  earth  besides  thee  V 

4.  And  how  sad  an  argument  is  it,  of  downright  aver- 
sion and  disaffectedness  to  God,  in  a  great  degree  at  least 
yet  remaining  I  Whence  can  your  not  delighting  in  him 
proceed,  but  from  this,  as  its  most  immediate  cause  1  What 
could  hinder  you,  if  your  heart  were  inclined  1  Are  you 
not  a,stonished  to  behold  this  as  the  state  of  your  case,  that 
you  delight  not  in  him,  because  your  heart  is  against  it ; 
that  is,  from  flat  enmity.  And  what  doth  more  naturally 
import  enmity  to  any  thing  than  to  turn  off  from  it,  as  not 
being  able  to  take  pleasure  in  it.  So  God  expresses  his 
detestation  of  apostates,  If  any  man  draw  back,  my  soul 
shall  have  no  pleasure  in  him.'  And  his  contempt  of  Je- 
choniah  is  signified  by  the  like  manner  of  speaking.  Do 
you  not  tremble  to  think  that  should  be  the  temper  of  your 
spirit  towards  God,  and  that  your  estimate  of  him,  as  if  he 
were  a  despised  broken  idol,»  and  as  mean  a  thing  as  a 
vessel  wherein  is  no  pleasure  1  Reckon  then  thirs  with 
yourself.  As  your  case  stands,  and  things  do  He  between 
God  and  you,  your  little  delight  in  God  can  have  no  more 
favourable  account  given  of  it,  nor  be  resolved  into  any 
gentler  or  milder  cause,  than  enmity.  And  if  this  seem 
to  you  not  to  be  a  cause,  but  to  be  coineident,  and  fall  in 
with  it,  so  much  the  worse.  By  how  much  less  this  enmity 
hath  of  antecedency  to  your  neglect,  or  the  more  it  seems 
the  same  with  it,  so  much  the  more  it  discovers  the  evil  of 
the  thing  itself  For  by  what  worse  liame  can  we  call 
anything  than  enmity  to  God'?  But  we  speak  of  your 
habitual  temper,  as  that,  which  is  the  cause  of  your  actual 
neglect.  And  since  you  have  a  discovery  of  God  as 
the  most  delectable  object,  cannot  pretend  there  is  a  better, 
have  leave  and  free  permission  to  place  your  delight  on 
him,  ye  are  earnestly  invited  and  pressed  to  it.  'Tis 
plain  nothing  else  is  in  your  way  to  hinder  you.  There- 
fore you  delight  not  in  him,  because  your  heart  only  is 
averse. 

III.  We  also  might  insist  further  to  show  the  evils  that 
ensue  and  follow  upon  this  neglect.  Such  I  mean,  as  do 
not  follow  casually  and  by  accident,  but  which  have  a 
very  inward  connexion  with  it,  and  are  its  most  natural 
consequents  ;  being  some  way  caused  by  it,  or  which  it 
doth  very  directly  tend  to  beget.  And  yet  these  we  need 
not  be  solicitously  curious  to  distinguish,  as  things  of  a 
kind  altogether  diverse  from  those  last  mentioned  under 
the  foregoing  head.  For  it  is  very  apparent,  the  same 
things  may  both  cause  little  delight  in  God,  and  be  caused 
thereby ;  as  a  person  may  therefore  not  delight  in  God  be- 
cause he  knows  him  not,  and  may  therefore  be  the  less  apt 
to  entertain  the  knowledge  of  him,  because  he  hath  no  de- 
light in  him.  And  the  case  is  the  same  as  to  the  other 
things  spoken  of  as  causes  of  this  omi.ssion,  i.  e.  that  it  and 
they  may  be  mutual  causes  of  one  another.  But  it  how- 
ever equally  serves  the  design  of  aggravating  the  evil  of 
not  taking  frequent  actual  delight  in  God,  that  hereby  sin 
grows,  whether  in  the  same  or  in  different  kinds.  There  is 
still  an  increase  of  sin,  though  but  of  the  same  sort  that  was 
in  being  before.  You  ought  to  consider  then,  as  you  take 
so  little  delight  in  God  from  that  very  bad  cause,  that  you 
have  not  entertained  the  right  knowledge  of  him.  when 
you  had  so  great  opportunity  to  get  much  of  it,  which 
makes  your  matter  very  ill ;  do  you  not  also  find  that  by 
your  withholding  yourselves  from  delighting  in  him,  you 
have  still  less  disposition  to  seek  his  more  inward  acquaint- 
ance 1  And  dolh  not  that  make  5'our  matter  much  worse  1 
If  you  already  know  somewhat  of  him,  you  yet  know  but 
in  part ;  your  object  is  infinite,  and  this  knowledge  so  ex- 
cellent, that  you  cannot  fully  attain  to  it,  there  is  still  more 
to  be  known. 

Now  therefore  if  you  did  delight  much  in  God,  would 
you  not  be  pressing  hard  after  him  '?b  would  you  not  be 
following  on  to  know  him  ?=  and  then  would  his  goings 


398 


OF  DELIGHTING  IN  GOD. 


Pabt  II. 


forth  be  prepared  before  you  as  the  morning,  and  he  would 
be  still  visiting  you  with  fresh  and  increasing  light ;  where- 
upon your  pleasure  would  be  renewed  and  increased  by 
every  fresh  view,  and  consequently  your  progress  would 
be  from  sight  to  sight,  and  from  pleaisure  to  pleasure ; 
whereas  now  this  wheel  stands  still,  or  you  are  going  back 
into  darkness  and  desolation.  Have  you  not  much  the 
more  to  answer  for  upon  this  account  1  The  like  may 
be  said  as  to  the  rest.  The  irrectitude  and  great  faultiness 
of  your  thoughts  of  God,  though  that  contribute  not  a  little 
to  your  not  delighting  in  him,  yet  also  if  you  did  delight  in 
him  more,  would  not  your  thoughts  of  him  be  more  deeply 
serious,  more  highly  raised  t  Would  you  not  be  very 
unapt  to  take  up  injurious  hard  thoughts  of  himi  Would 
not  his  thoughts  (once  become  precious  to  you)  be  also  nu- 
merou.s,  or  innumerable  rather,  as  the  sands  of  the  sea- 
shore 7<i  Would  not  your  earthly  temper,  your  strangeness 
and  averseness  to  him,  vanish  and  wear  off,  if  you  were 
more  exercised  in  actual  delightful  converse  with  him'? 
Therefore  the  permanency  and  increase  of  those  mentioned 
evils,  and  that  they  have  got  such  settled  rooting  in  you,  is 
all  to  be  charged  upon  your  not  applying  yourselves  to 
more  frequent  actual  delight  in  God.  Besides  what  may 
further  follow  hereupon,  the  languishmenl  and  decays  of 
your  inward  man  ;  the  difficulty  you  iind  to  trust  in  God, 
when  you  are  reduced  to  straits,  (as  who  would  commit 
his  concernments  to  one  he  doth  not  love "?)  your  impa- 
tience of  adverse  and  cross  emergencies,  that  may  often 
befall  to  you;  your  aptness  to  vexation  or  despondency; 
the  easy  victory  a  temptation  hath  over  you ;  (as  surely  he 
is  sooner  drawn  away  from  God,  or  into  sin  against  him, 
who  delights  not  in  him ;)  your  less  usefulness  in  your 
place  and  station ;  your  want  of  courage,  resolution,  zeal 
for  God ;  (which  are  best  maintained  by  delight,  and  the 
relishes  of  a  sweet  complacency  taken  in  him  ;)  your  slug- 
gishness in  a  course  of  well  doing ;  the  sense  of  a  toilsome, 
heavy  labour  in  religion,  that  it  begets  you  weariness  with- 
out rest ;  (whence  you  rather  affect  a  rest  from  it,  than  in 
it  and  by  it ;)  and  lastly,  your  continual  bondage  by  the  fear 
of  death,  which  one  would  not  dread,  apprehending  it  only 
a  removal  into  his  presence  in  whom  I  delight.  All  these 
things  (which  might  have  been  distinctly  insisted  on,  and 
more  expres.^ly  accommodated  to  the  present  purpose,  but 
that  I  would  not  be  over-tedious,  and  that  some  where  else 
some  or  other  of  them  may  fall  again  in  our  way)  do  bring 
in  great  and  weighty  additions  to  the  evil  and  guiltiness 
of  this  sin,  and  much  tend  to  lay  load  upon  it,  to  fill  up  its 
measure,  even  unio  pressing  down  and  running  over.  For 
how  just  is  it,  to  impute  to  n  what  it  naturally  causes,  and 
lay  its  own  impure  and  viperous  births  at  its  own  door ! 

And  though  this  discourse  hath  been  drawn  out  to  a 
greater  length  than  was  intended,  it  will  not  be  lost  labour, 
if  by  all  that  hath  been  said,  any  that  fear  God  shall  be 
brought  to  apprehend  more  of  the  odiousness  of  this  sin  ; 
and  the  self-indulgent  thought  be  banished  far  from  them, 
that  this  is  either  an  indilTerent  matter,  or  at  least  (if  it  be 
somewhat  a  careless)  'tis  one  of  their  more  harmless  inad- 
vertencies and  omissions.  Which  good  efTect,  if  through 
the  blessing  of  God  it  may  accomplish,  there  will  be  the 
less  need  unto  such  to  read  on,  but  take  their  nearer  way 
to  the  immediate  present  practice  of  this  great  duty,  and 
becau.se  also  it  is  to  be  hoped,  that  the  evil  of  this  neglect 
once  apprehended,  will  prompt  and  quicken  serious  and 
considering  persons  to  set  upon  the  enjoined  duty  ;  it  will 
be  the  less  necessary  to  enlarge  much  in  that  other  kind  of 
discourse  which  we  now  come  to,  viz. 

II.  Invitation  thereunto.  Wherein  yet  we  have  rea.son 
to  fear  it  may  be  too  needful  to  place  some  part  of  our 
present  labour.  For  though  in  matters  of  an  infinitely  in- 
ferior nature  and  concernment,  any  practice  is  readily  un- 
dertaken that  is  once  represented  teasonable  and  gainful ; 
in  such  a  business  as  this,  a  hundred  difficulties  are  ima- 
gined ;  we  stand  as  persons  that  cannot  find  their  hands  ; 
and  all  the  question  is,  (even  if  there  be  some  inclination 
to  it,  or  conviction  at  least  it  should  be  done,)  but  how 
shall  we  go  about  it  1  We  are  apt  to  grope  as  in  the  dark, 
even  at  noon-day,  and  cannot  find  the  door  or  way  that 
leads  into  a  practice  wherein  there  is  so  much  both  of 
pleasantness  and  duty.  Therefore  as  the  case  is,  the  invi- 
dPsal.  cxxxix. 


tation  to  this  exercise  ought,  if  it  were  possible,  to  be  a 
kind  of  manuduction;  and  it  is  needful  we  be  not  only 
called  and  pressed,  but  even  led  into  it.  This  then  we 
are  to  endeavour,  the  giving  of  some  plain  prescriptions 
that  may  put  us  into  an  easy  and  direct  way  of  falling  ei- 
peditely  upon  this  delightful  work.  And  here  it  must  be 
considered,  that  all  (as  hath  been  said)  are  not  in  an  equal 
disposition  to  it.  Some  are  more  averse,  others  less,  but 
all  too  much;  therefore  are  we  to  begin  as  low  as  their 
case  may  require,  who  are  less  disposed ;  and  so  proceed- 
ing on  in  our  course,  somewhat  may  fall  in  more  suitable  to 
them  who  are  in  some  disposition  to  it,  but  do  yet  need  (as 
who  do  not '?)  some  help  and  furtherance  in  order  thereto. 

First  therefore.  It  is  necessary,  that  you  do  deliberately 
and  resolvedly  design  the  thing  itself.  Propose  to  your- 
selves delighting  in  God  as  a  business  unto  which  you  will 
designedly  and  with  steadfast  purpose  apply  your  whole 
soul.  Content  not  yourselves  with  light  roving  thoughts 
about  it,  which  many  have  about  divers  matters  which 
they  never  think  fit  to  engage  themselves  in.  Determine 
the  matter  fully  in  your  own  heart,  and  say,  "  Many  pro- 
jects I  have  tried  in  my  time,  sundry  things  I  have  turned 
my  mind  unto,  to  little  purpose,  I  will  now  see  what  there 
is  of  delight  to  be  found  in  God.  The  sloth  and  aversion 
of  a  backward  heart  must  he  overcome  by  resolution  ;  and 
that  resolution  be  well-weighed,  deliberately  taken  up, 
deeply  fixed,  that  it  may  last  and  overcome.  And  why 
should  you  not  be  resolved  in  this  point "?  Is  this  a  matter 
always  to  be  waived  1  Know  you  another  way  to  be  happy  *! 
Are  you  yet  to  learn,  that  a  reasonable  soul  needs  the  ful- 
ness of  God  to  make  it  happy,  and  that  there  is  no  other 
God  but  one  1  Can  there  be  any  dispute  or  doubt  in  the 
case,  when  there  is  but  one  thing  to  be  done,  besides  yield- 
ing oneself  to  be  miserable  for  ever  1  And  what  need  of 
that  while  yet  there  is  one  way  to  avoid  it  1  Surely,  that 
there  is  but  one,  is  better  than  if  there  were  a  thousand. 
You  need  not  now  be  long  in  choosing;  nor  do  you  need 
to  deliberate,  because  of  any  doubt  in  the  case,  but  that 
you  may  more  fully  comprehend  in  your  own  thoughts 
that  there  is  none,  and  that  your  resolution  may  hereupon 
grow  the  more  peremptory,  and  secure  from  the  danger  of 
any  change. 

To  talk  of  any  difficulty  in  the  matter,  is  a  strange  im- 
pertincncy ;  for  who  would  oppose  difficulty  to  necessity's 
or  allege  the  thing  is  hard  which  must  be  done  1  Or  must 
it  be  done,  and  never  be  attempted  1  or  attempted,  and  not 
be  resolved  upon  1  You  have  nothing  to  do  to  read  further, 
who  will  not  digest  this  first  coun.sel,  and  here  settle  your 
resolution,  "  I  will  apply  myself  to  a  course  of  delight  in 
God."  If  this  appear  not  reasonable  to  you,  despair  that 
any  thing  will  that  follows.  'Tis  foolish  trifling,  to  look 
upon  such  writings  that  profess  their  design,  and  have  in 
it  their  fronts,  that  they  are  meant  for  helps  unto  Christian 
practice,  only  with  a  liumonr  of  seeing  what  a  man  can 
say.  And  if  ever  you  will  be  in  earnest,  you  must  return 
to  this  point ;  and  will  but  waste  time  to  no  purpose,  if 
you  will  not  now  set  down  your  resolution;  that  is,  that 
you  will  .seek  a  happiness  for  your  soul,  (too  long  already 
neglected!)  a  happine.ss  that  may  satisfy  and  last;  and 
(where  only  it  is  to  he  found)  in  the  blessed  God;  and  in 
him  by  setting  yourselves  to  delight  in  him;  since  nothing 
can  make  you  happy  wherein  you  delight  not.  And  that 
you  will  make  use  of  what  you  further  read,  according  a.s 
you  find  it  conducing,  and  apt  to  serve  your  purpose  herein. 
Then  next, 

2.  Consider  your  present  slate  God-ward.  Must  you, 
do  you  see  you  must,  come  to  this  point,  of  having  your 
deliffht  in  God  1  In  what  posture  then  are  youriilTnirs  to- 
wards him1  How  do  things  stand  between  him  and  youl 
You  do  well  kmow,  you  were  unacceptable  to  him,  and 
his  encmv  ;  and  that  his  ju.stice  and  holy  nature  obliged 
him  to  hold  you  as  such,  though  he  never  gave  you  ground 
to  think  him  implacable.  Can  you  delight  in  an  enemy? 
who  (as  matters  in  that  case  stand)  must  be  apprehended 
ready  to  avenge  himself  on  you,  and  as  having  whet  his 
glittering  sword,  and  made  the  arrow  ready  upon  the 
.siring,  directed  against  your  very  heart !  Apprehend  this 
to  have  been  your  case,  and  most  deservedly,  that  you 
were  an  impure,  hateful  wretch,  deformed  and  loallisome. 


PlBT  II. 


OF  DELIGHTING  IN  GOD. 


399 


one  that  could  yield  the  holy  God  no  matter  of  delight,  full 
of  enmity  and  contrariety  to  him,  and  in  whom  he  could 
not  but  find  much  cause  of  most  just  hatred.  Remember 
you  were  one  of  his  revolted  creatures,  imder  his  most  de- 
served wrath  and  curse.  Know  at  how  vast  a  distance  you 
were  from  delighting  in  him,  or  a  state  that  could  admit 
of  it.  Consider,  is  this  still  your  case  1  And  do  not  rashly 
think  it  altered;  or  that  you  have  nothing  to  do,  but  out 
of  hand  to  rush  upon  the  business  of  delighting  in  God. 

3.  Yet  do  not  think  it  unalterable.  Do  not  conclude  it 
as  a  determined  and  undoubted  thing,  that  matters  can  ne- 
ver be  taken  up  between  God  and  you,  or  you  become  suit- 
able and  acceptable  to  him.  Look  not  upon  your  vile 
wicked  heart  as  unalterably  wicked  ;  nor  upon  him  there- 
fore as  an  irreconcileable  enemy.  Account  he  waits  for 
your  turning  to  him,  as  being  inclined  to  friendship  with 
you.  Otherwise,  would  vengeance  have  suflered  you  so 
long  to  live  f  Have  you  not  been  long  at  his  mercy  1  Hath 
he  not  spared  you,  when  it  was  in  his  power  to  crush  you 
at  pleasure  1  Do  not  think  therefore  (what  you  have  no 
pretence  for)  that  he  hath  a  destructive  design  upon  you, 
and  will  accept  of  no  atonement. 

4.  Acquaint  yourself  with  the  way  and  terms  upon 
which  his  Gospel  declare-s  him  reconcileable ;  that  is,  that 
he  will  never  be  reconciled  to  you  while  you  remain  wick- 
ed, nor  for  your  o^\ti  sake,  become  you  never  so  good  : 
that  a  more  costly  sacrifice  than  you  can  either  procure  or 
be,  must  expiate  j'our  guilt,  and  make  your  peace.  If  this 
matter  could  have  been  effected  in  a  iess  expensive  way, 
the  son  of  God  had  not  (as  you  know  he  was)  been  de- 
signed himself,  and  made  that  sacrifice  ;  nor  a  work  have 
been  undertaken  by  him  that  might  as  well  have  been  done 
by  common  hands.  And  since  he  submitted  and  under- 
took as  he  did,  reckon  with  yourself,  how  highly  just  it  is, 
that  the  entire  honour  of  so  merciful  condescension,  and 
so  great  a  performance,  be  wholly  ascribed  to  him.  But 
withal  know,  he  shed  his  blood,  not  in  kindness  to  your 
sin,  but  to  you :  and  that  his  design  was  at  once  to  pro- 
cure the  death  of  that,  and  your  life ;  that  you  need  his 
Spirit  as  well  as  his  blood ;  that  to  recommend  and  recon- 
cile 5'ou  to  his  holiness,  as  well  as  this  to  his  vmdictive  jus- 
tice ;  that  as  you  expect  ever  to  experience  and  taste  the 
delights  of  that  communion,  whereinto  he  calls  you,  you 
must  not  only  have  the  "  blood  of  Christ  to  cleanse  you 
from  all  sin,"  but  must  also  "  walk  in  the  light,  as  he 
is  in  the  light  ■,"  '  that  an  entire  resignation,  a  betrusting 
and  subjecting  yourself  to  the  mercy  and  governing  power 
of  the  Redeemer,  is  necessary  to  the  setting  of  things  right 
between  God  and  you  ;  in  whom  only  you  may  both  accept 
God  and  be  accepted  of  him ;  that  he  must  be  the  centre 
of  union  between  God  and  you ;  and  that  union  the  grotind 
of  all  delightful  intercourse. 

5.  Make  request  to  him,  that  he  would  draw  you  into 
that  imion  with  his  Son ;  unto  whom  none  can  come,  but 
who  are  drawn  by  himself  Do  not  dream  and  slumber 
in  this  business  ;  but  know  your  all  depends  upon  it.  Con- 
sider the  exigency  of  your  case.  Do  you  find  your  heart 
sluggish  and  indisposed  to  any  such  transaction  with  Cxod 
and  Christ  ?  Doth  it  decline  and  draw  back  1  Know,  it 
herein  doth  but  act  its  own  nature,  and  do  as  it  is,  or  like 
itself  Therefore  stir  up  yourself,  to  take  hold  of  his 
strength  ;  e  in  which  way,  if  you  have  mind  to  be  at  peace, 
you  shall  make  peace.  Cry  to  him  earnestly,  "  Draw  a 
poor  wretch  out  of  darkness  and  death,  that  must  other- 
wise be  at  eternal  distance  from  thee,  and  be  miserable 
for  ever.  Join  me  to  him  who  will  bring  me  to  thee,  and 
make  me  one  for  ever  with  thee."    Hereupon, 

6.  Accepting  Jesus  Christ  as  thy  Saviour  and  thy  Lord, 
accept  in  him,  with  all  humble  reverence,  thankfubiess,  and 
admiration  of  Divine  mercy  and  goodness,  the  blessed  God 
to  be  thy  God  ;  surrendering  and  yielding  up  thyself  en- 
tirely and  fully  to  be  his  forever.  Do  this  unfeignedly, 
and  with  great  solemnity  ;  and  let  it  be  to  thee  foraneve'r- 
lasting  memorial !  Record  it  as  a  memorable  day,  where- 
in thou  didst  go  out  of  thyself,  and  all  finite,  narrow,  limit- 
ed good,  and  pass  into  union  with  the  eternal,  immense, 
incomprehensible,  and  all-comprehending  good,  and  enter 
upon  it  as  thine  own  !  And  what !  wilt  thou  delight  in  a 
God  that  is  not  thine  1  Canst  thou  be  content  to  look  wist- 

e  1  Join  ivii.  f  John  vi. 


ly  on  him,  as  one  unrelated,  and  a  stranger  1  Apprehend 
(and  bless  God  that  this  is  the  state  of  the  case)  that  in 
this  way  he  otTers  himself  most  freely  to  thee.  It  were  as- 
tonishing to  think  of  purchasing  so  great  a  good  I  The 
matter  were  not  to  be  ofiered  at.  But  how  transporting  is 
it,  that  nothing  but  acceptance  and  resignation  should  be 
needful  to  make  thee  one  with  the  great  God,  and  make 
his  fulness  thine !  Therefore  make  haste  to  do  this,  and 
be  not  hasty  in  doing  it.  Defer  not,  but  do  it  with  great 
seriousness,  deliberation,  and  fulness  of  consent ;  consi- 
dering you  are  about  to  enter  into  an  everlasting  covenant 
not  to  be  forgotten ;  and  doing  a  thing  never  to  be  again  un- 
done. Now  if  herein  your  heart  be  sincere,  and  there  be  a 
real  and  vita!  exercise  of  your  very  soul  in  this  transaction 
with  God  in  Christ,  so  as  that  you  truly  take  him  for  your 
God,  preferring  him  in  your  estimation  and  choice  above 
all  things,  and  giving  up  yourself  absolutely  and  without 
reservation  to  him  as  his,  to  be  governed  and  disposed  of 
by  him  in  all  things  at  his  pleasure  ;  you  are  hereby 
brought  into  that  state  that  doth  admit  of  delighting  in  him. 
And  what  remains  to  be  said,  will  concern  you,  as  per- 
sons in  a  nearer  capacity,  and  who  have  a  kind  of  funda- 
mental aptitude  and  disposedness  of  heart  unto  this  spirit- 
ual work;  and  will  therefore  be  directed  to  you,  consi- 
dered according  to  that  supposition.  Only  it  is  withal  to 
be  considered  in  the  case  of  many  such,  that  they  were 
arrived  hither  long  ago,  and  been  (as  was  before  supposed) 
hereupon  somewhat  exercised  and  \'ersed  in  this  piece  of 
holy  practice,  have  had  many  pleasant  turns  with  God, 
and  tasted  often  the  delights  of  his  converse  :  but  have  dis- 
continued their  course,  and  are  grow-n  strange  to  him  who 
was  their  delight ;  have  sufl^ered  themselves  by  insensible 
degrees  to  be  drawn  and  tempted  away  from  him ;  or  there 
hath  been  some  grosser  and  more  violent  rupture,  by  which 
they  have  broken  themselves  ofi".  It  will  be  requisite  to 
say  somewhat  more  peculiar  to  these,  for  the  reducing  of 
them  again  even  to  this  unitive  point.  After  which,  what 
shall  ensue,  may  in  common  concern  them,  and  all  that  are 
arrived  so  far,  together.  For  such  therefore  whose  case 
this  is,  it  will  surely  both  become  and  concern  you  to  take 
this  course  : 

1.  Make  a  stand,  and  bethink  yourselves  ;  Can  you  jus- 
tify your  carriage  towards  him  whom  you  have  taken  to 
be  your  God  t  Cam  you  approve  your  own  way  1  Was 
this  all  that  you  obliged  yourselves  unto  in  the  day  of  your 
solemn  treaty  with  him  ;  only  to  take  on  you  the  name  of 
a  relation  to  him,  and  so  (excepting  that  you  would  now 
and  then  compliment  him  in  some  piece  of  external, 
heartless  homage)  take  leave  till  you  meet  again  with  him 
in  another  world  !  And  that  in  the  meantime  this  pre- 
sent world,  or  your  carnal  self,  (to  be  gratified  and 
served  out  of  it,)  should  really  be  your  God,  and  he  only 
bear  the  name  1  Was  this  indeed  your  meaning  1  or  if  it 
was,  did  you  deal  sincerely  in  that  treaty  t  or  can  you 
think  it  was  his  meaning,  and  that  he  would  expect  no 
more  from  you "!  Can  you  allow  yourselves  so  to  interpret 
his  covenant,  and  give  this  as  the  summary  account  of  the 
tenor  of  it  1  How  would  you  then  expound  it  to  nothing, 
and  make  a  mere  trifle  of  it,  and  make  your  religion  a  fit- 
ter service  for  an  inanimate,  senseless  idol,  than  the  living 
and  true  God  !  Do  you  not  yet  know  what  thenameof  God 
imports  ■?  Can  he  be  a  Ciod  to  you  that  is  not  acknowledged 
by  you  as  your  very  best,  the  universal,  and  absolutely  all- 
coinprehending  goodl  But  if  you  apprehend  there  was 
really  more  in  the  matter,  and  that  you  have  been  altoge- 
ther faulty  in  this  thing;  then, 

2.  Represent  to  yourselves  as  fully  as  you  can  the  great- 
ness of  the  fault.  What!  have  you  made  God  an  unneces- 
sary thing  to  you,  while  the  creature,  your  very  idols,  ly- 
ing vanities,  were  thought  necessary  1  And  these  were 
the  things  upon  which  you  thought  tit  to  set  your  hearts! 
which  you  have  loved,  which  you  have  served,  after  which 
you  have  walked,  which  you  have  sought,  and  whom  you 
have  worshipped  l*"  The  heap  of  expressions  wherewith 
it  seemed  meet  to  the  spirit  of  God  to  set  out  the  profuse 
lavishness  of  idolatrous  afl^ection.  Think  how  monstrous 
this  is  !  Revolve  in  your  mind  the  several  aggravations 
of  your  sinful  neglect  before  mentioned  ;  and  labour  to  feel 
the  weight  of  them  upon  your  own  spirits.    Think  what 

g  Isa.  zxvii.  h  Jcr.  viii,  2. 


400 


OP  DELIGHTING  IN  GOD. 


Part  II. 


time  you  have  lost  from  pleasant  delightful  walking  with 
God !  what  damage  you  have  done  yourselves  !  how  far 
you  might  have  atlained  !  how  much  you  are  cast  behind 
on  your  preparations  for  a  blessed  eternity  !  what  wrong 
you  have  done  him,  whom  you  took  for  the  God  of  your 
life,  to  whom  you  vowed  your  hearts  and  souls  !  how  lit- 
tle kindly  and  truly  you  have  dealt  with  him! 

3.  Return  to  him  with  weeping  and  supplication.  Open 
yourselves  freely  to  him.  Let  him  hear  you  bemoaning 
yourselves,  pour  out  your  souls  to  him,  in  large  acknow- 
ledgments, and  confessions  of  your  guiltiness,  which, 
while  you  keep  silence,  will  consume  your  bones  and 
wa,ste  you  to  nothing.  "  Remember  whence  you  are  fal- 
len, and  repent  and  do  your  first  works."'  Till  then  he 
hath  this  against  you,  that  you  have  left  your  first  love. 
And  consider,  is  it  not  a  grievous  thing  to  you  1  Doth  it 
not  pain  your  hearts,  that  your  Lord  and  Redeemer  should 
have  somewhat  against  you,  as  it  were  laid  up,  noted  and 
put  on  record,  kept  in  store,  and,  as  himself  remarkably 
expresses  it,  sealed  up  among  his  treasures;''  somewhat 
that  sticks  with  him,  and  which  he  bears  in  mind,  and 
hath  lying  in  his  heart  against  you.  Is  this  a  small 
thing  with  you  when  that  must  be  apprehended  to  be 
his  sense  1  (and  suppose  him  saying  to  you,)  I  remem- 
ber the  kindness  of  thy  youth,  the  love  of  thine  espou- 
sals ■?  1  And  now  since  those  former  days,  "  What  iniqui- 
ty ha-st  thou  found  in  me,  that  thou  art  gone  far  from  me, 
and  hast  walked  after  vanity,  and  art  become  vain"?"  How 
confounding  a  thing  were  it,  if  he  should  say,  as  some- 
time to  others  in  a  case  resembling  yours,  (and  why  should 
you  not  take  it  as  equally  belonging  to  you'?)  O  my  peo- 
ple, what  have  I  done  unto  thee  1  and  wherein  have  I 
wearied  thee  1  testify  against  me :  »>  and  while  the  case  ad- 
mits such  sharp  and  cutting  rebuke,  and  that  it  is  the  mat- 
ter of  rebuke  (not  rebuke  itself  abstracted  from  the  mat- 
ter, I.  e.  if  it  were  causeless)  that  should  smart  or  wound  ; 
how  becoming  is  it,  and  suitable  to  the  case,  to  cast  down 
a  wounded,  bleeding  heart  before  the  Lord,  and  be  abased 
in  the  dust  at  the  foot-stool  of  his  mercy  .seat;!  And  though 
your  sin  be  great  and  heinous  ; 

4.  Yet  apprehend  you  are  before  a  mercy-seat;  that 
'■  There  is  forgiveness  with  him  that  he  may  be  feared." 
How  would  this  apprehension  promote  the  humiliation 
which  the  case  requires !  A  sullen  despondency  that  ex- 
cludes hope  of  mercy,  hardens  the  heart;  continues  the 
sinful,  comfortless  distance.  Therefore  apply  yourselves 
to  him  ;  seek  his  pardon  in  the  blood  of  the  Redeemer ; 
know  you  need  it,  and  that  it  is  only  upon  such  terms  to 
be  obtained.  Yet  also  take  heed  lest  any  diminishing 
thoughts  of  the  evil  of  your  sin  return,  and  make  you  ne- 
glect the  thing,  or  waive  the  known  stated  way  of  remission. 
We  are  apt  to  look  upon  crimes  whereby  men  are  imme- 
diately offended,  and  which  therefore  are  of  worse  repu- 
tation among  men,  as  robbery,  murder,  &c.as  very  horrid. 
This  is  a  matter  that  lies  immediately  between  Spirit  and 
spirit ;  the  God  of  the  spirits  of  all  flesh  and  your  spirit. 
You  have  had  a  solemn  transaction  with  him,  and  have 
dealt  falsely.  And  though  the  matter  were  secret  between 
God  and  you,  is  it  the  less  evil  in  itself  for  that  1  If  you 
had  dealt  unworthily,  and  used  base  treachery  towards  a 
friend,  in  a  matter  only  known  to  him  and  yourself,  would 
you  not,  when  you  have  reflected, blush  to  see  his  face,  till 
matters  be  composed  betwixt  you  t  And  is  there  another 
way  of  having  them  compo.sed,  and  of  restoring  delightful 
friendly  converse,  than  by  your  seeking  his  pardon,  and  his 
grantiiig  it  1  Could  you  have  the  confidence  to  put  your- 
self upon  conversing  with  him  as  at  former  times,  without 
such  a  preface  !  or  were  it  not  great  immodesty  and  impu- 
dence to  offer  at  it  ?  But  that  when  this  hath  been  the  ca.se 
between  the  blessed  God  and  you,  and  you  now  come  with 
deep  resentments,  and  serious  unfeigned  acknowledgments 
of  your  most  offensive  neglects  of  him,  to  seek  forgiveness 
at  his  hand,  he  should  be  ea.sy  and  facile  to  forgive  ;  how 
should  this  melt  you  down  before  him  !  And  this  is  what 
his  own  word  obliges  you  to  apprehend  and  believe  of 
him.  These  words  he  hath  required  to  be  proclaimed  to 
you  ;  n  Return  you  backslicling  ones,  and  I  will  not  cause 
mine  anger  to  fall  upon  you ;  for  I  am  mercif^ul,  saith  the 
Lord,  and  I  will  not  keep  anger  forever.    Only  acknow- 

i  Rev.  ii.  k  Doul.  xxxn.  1  Jor.  ii.  tn  Mic.  vi.  3. 


ledge  your  iniquity,  that  you  have  transgressed  against  the 
Lord  your  God,  and  have  scattered  your  ways  to  the  stran- 
gers under  every  green  tree;  (your  offence  hath  been  idol- 
atry as  well  as  theirs ;)  turn,  O  backsliding  children,  saith 
the  Lord ;  for  I  am  married  unto  you." 

What  heart  would  not  break  and  bleed  at  this  overture  I 
You  can  be  recovered  to  no  capacity  of  delighting  in  God, 
as  heretofore,  till  you  sensibly  feel  the  need  of  great  for- 
giveness, and  have  a  disposition  of  heart  inwardly  to  relish 
the  sweetness  and  pleasantness  of  it;  till  those  words  do 
agree  with  the  sense  of  your  hearts,  and  you  can  (as  in  a 
transport)  cry  out,  O  the  blessedness  of  the  man  (as  the 
expression  imports)  whose  iniquity  is  forgiven,  and  whose 
sin  is  covered!  p  &c.  And  now  when  you  are  come  thus 
far,  if  the  temper  of  your  spirit  be  right  even  in  this,  there 
will  be  in  conjunction  with  the  desire,  hope,  and  value  of 
forgiveness,  at  least  an  equal  dread  of  such  future  strange- 
nesses and  breaches  between  God  and  you:  and  that  will 
be  very  natural  to  you,  which  I  next  add  as  further  advice : 

5.  Most  earnestly  seek  and  crave  a  better  and  more  fixed 
temper  of  spirit ;  more  fully  determined  and  bent  Godward; 
that  your  heart  may  be  directed  into  the  love  of  God;  i  that 
the  spirit  of  love,  power,  and  a  sound  mind  may  bear  rule  in 
you.  Be  intentupon  the  recovery  of  that  healthy  soundness, 
which  wheresoever  it  hath  place,  will  with  a  certain  steady 
power,  and  a  strong  inclining  bent  of  love,  carry  your  heart 
toward  God.  And  take  heed  lest  you  be  satisfied  in  the  ex- 
pectation and  hope  of  forgiveness,  as  toyour  former  neglects 
of  God  without  this ;  there  is  a  manifest  prejudice  daily  ac- 
cruing to  the  Christian  name  and  profession,  by  the  un- 
equal estimation  which  that  part  of  the  doctrine  of  Christ 
hath,  that  concerns  the  work  of  his  Spirit  upon  us,  regenera- 
tion, the  new  creature,  repentance,  and  a  holy  life ;  in  com- 
parison of  that  which  concerns  his  performances  and  acqui- 
sitions for  us,  expiation  of  sin,  satisfaction  of  Divine  justice, 
forgiveness,  and  acceptance  with  God.  How  sweet,  ravish- 
ing, tran.sporting  doctrines,  and  how  pure  Gospel  are  these 
latter  accounted  by  many,  who  esteem  the  former  cold,  sap- 
less, unpleasant  notions !  Thence  comes  Christian  reli- 
gion to  look  with  so  distorted  a  face  and  aspect,  as  if  it  suf- 
fered a  convulsion,  that  hath  altered  and  disgtiised  it  unto 
that  degree,  that  it  is  hardly  to  be  known ;  being  made  to 
seem  as  if  it  imported  only  a  design  to  rescue  some  persons 
from  Divine  wrath  and  justice,  without  ever  giving  them 
that  disposition  of  heart  which  is  necessary  both  to  their 
serving  of  God  and  their  blessedness  in  him.  This  is  not  to 
be  imputed  .so  much  to  the  misrepresentation  made  of  it  by 
them, whose  business  it  hath  been  to  instruct  others;  (though 
of  them  too  many  may  have  been  very  faulty  in  almost  sup- 
pre.ssingor  insisting  Ipss,  or  very  little,  upon  doctrines  of  the 
former  strain,while  the  stream  of  their  discourses  hath  most- 
ly run  upon  the  other  ;)  for  it  must  be  acknowledged,  that 
by  very  many  in  our  age,  the  absolute  necessity  of  the 
great  heart-change  hath  been  both  most  clearly  represent- 
ed, and  as  urgently  pressed  as  perhaps  in  most  that  have 
gone  before.  But  the  matter  is  plainly  to  be  most  attribu- 
ted to  that  depravednessof  man's  nature,  whence  there  is  a 
most  unequal  and  partial  reception  of  the  truth  of  God ;  and 
that  which  seems  (taken  apart  by  it.self)  to  import  more  of  in- 
dulgence to  sinners  is  readily  caught  at,  that  which  more 
directly  strikes  at  the  very  root  of  sin,  is  let  pa.ss  as  if  it 
had  never  been  .>ipoken.  And  so  men  make  up  to  them- 
selves a  gospel  of  this  tenor  and  import,  that  let  the  tem- 
per of  their  spirits  towards  God  be  what  it  will,  if  they  re- 
ly and  rest  upon  the  righteousness  of  Christ,  God  will  be 
reconciled  to  them.  And  they  think  they  need  take  no 
further  care.  But  whatever  is  said  in  the  Gospel  of  Christ 
besides,  of  the  necessity  of  being  b<nn  of  God,  of  parta- 
king a  divine  nature,  of^  putting  off'  the  old  man,  and  put- 
tingon  the  new,  &c.  is  looked  upon  as  if  it  had  been  thrown 
in  by  chance,anddid  signify  nothing.  And  the  other, without 
this,  is  thought  to  he  pure  Gospel ;  as  if  these  were  imperti- 
nent additions  and  falsifications.  But  will  not  such  men 
understand  that  the  detracting  of  any  thing  from  the 
instrument  or  testament  of  a  man,  as  well  as  adding 
thereto,  makes  it  another  thing,  and  none  of  his  act  or 
deed  1  And  so  that  their  pure  Go.spel,  as  they  call  it,  is 
another  Gospel,  nay  (because  there  cannot  be  another) 
no  Gospel  1  Or  will  they  not  understand,  how  simply 
n  Jor.  jii.  12.  o  Vor.  13.  p  P«al.  irixii  I  q  5  Thcss.  ui.  5. 


Part  II. 


OP  DELIGHTING  IN  GOD. 


401 


impossible  it  is,  in  the  very  nature  of  the  thing,  that  the 
end  should  be  attained,  of  bringing  men  to  blessedness, 
(i.  e.  to  a  delightful  rest  in  God,)  without  their  having  a 
new  nature,  a  heart  inclined  and  bent  toward  God,  wrought 
to  a  conformity  and  agreement  with  God's  own  holy  na- 
ttire  and  will,  unto  which  the  offer  of  hope  and  forgiveness 
by  the  blood  of  Christ  is  designed  to  win  and  form  them  1 
For  can  men  be  happy  in  him  in  whom  they  take  no  de- 
light 1  or  delight  in  him  to  whom  the  very  temper  of  their 
spirits  is  habitually  unsuitable  and  repugiiant  1  How  plain 
are  things  to  them  that  are  not  resolved  not  to  see ! 

Wherefore  beware  of  contenting  yourselves  with  the 
mere  hope,  that  upon  your  having  admitted  a  conviction, 
and  felt  some  regret  in  your  spirits  for  former  strangeness 
to  God,  you  shall  be  pardoned ;  so  as  thereupon  never  to 
design  a  redress,  but  run  on  the  same  course  as  before : 
and  when  you  have  hereby  contracted  a  new  score,  and 
the  load  of  your  guilt  begins  to  be  sensibly  heavy  upon 
you,  then  betake  yourselves  to  God  for  a  new  pardon. 
What  presumptuous  trifling  is  this  with  the  Lord  of  hea- 
ven and  earth !  And  what  do  you  mean  by  it,  or  seem  to 
expect  ■?  Is  it  not,  that  God  should  instead  of  remitting 
your  sin  to  you  remit  your  duty;  cancel  the  obligation  of 
that  very  supreme,  imiversal,  fundamental  law  of  nature 
itself,  and  excuse  you  quite  from  ever  loving,  delighting 
in  him,  or  setting  your  heart  upon  him  at  all?  Think  not 
forgiveness  alone  then  will  serve  your  turn ;  it  will  signify 
as  much  as  a  pardon  will  do  to  a  malefactor  just  ready  to 
die  of  a  mortal  disease.  He,  poor  man !  as  much  needs  a 
skilful  physician,  as  a  merciful  prince ;  and  so  do  you. 
And  your  matter  is  nothing  the  worse  (sure)  that  the  per- 
son of  each  is  sustained  by  the  same  Jesus,  and  that  both 
parts  can  be  performed  by  the  same  hand.  And  know,  that 
a  restored  rectitude  of  spirit  God-ward,  a  renewed  healthi- 
ness and  sotmdness  of  heart,  with  your  actual  delighting 
in  God  thereupon  in  your  future  course,  stands  in  nearer 
and  more  immediate  connexion  with  your  final,  perfect, 
delightful  rest  and  blessedness  in  him,  than  your  being 
perpetually  forgiven  the  not  doing  of  it;  if  this  were  sup- 
posed possible  without  that.  But  it  is  not  indeed  supposa- 
ble,  for  if  God  would  not  therefore  hereafter  banish  you 
his  presence,  (as  now  he  does  not,)  you  would  for  ever 
banish  yourselves,  as  now  you  do. 

G.  Let  there  be  a  solemn  recognition  and  renewal  of 
your  engagement  and  devoting  of  yourself  to  God.  Again 
take  hold  of  his  covenant,  and  see  that  it  take  faster  hold 
of  you.  Do  it  as  if  you  had  never  done  it,  as  if  you  were 
now  to  begin  with  him;  only  that  your  own  sin  and  his 
grace  ought  now  to  appear  greater  in  your  eyes ;  that  more 
odious,  that  you  have  added  treachery  to  disaffection ;  this 
more  glorious  and  admirable,  that  yet  he  halh  left  open  lo 
you  a  door  of  hope,  and  that  there  is  place  for  repentance, 
and  that  he  is  ready  to  treat  with  you  again  on  a  new  score. 
With  what  humility,  shame,  fear,  and  trembling,  distrust 
of  yourself,  resolution  of  future  more  diligent  circumspec- 
tion and  observation  of  your  own  spirit,  trust  and  depend- 
ance  on  his,  ought  this  transaction  now  to  be  managed 
with  the  holy  God!  And  when  you  are  thus  returned 
into  the  way  and  course  of  your  duty;  then  may  what  fol- 
lows concern  you  in  common  with  all  others,  that  (being 
entered)  desire  direction  how  to  proceed  and  improve  in 
this  holy  exercise  of  delighting  in  God. 

Because  such  as  have  been  somewhat  practised  in  this 
course,  and  being  convinced  of  the  equity  and  excellency 
of  it,  desire  to  make  progress  therein,  do  yet  find  a  diffi- 
culty in  it ;  it  goes  not  easily  with  them,  they  are  easily 
diverted  and  can  hardly  hold  on  in  it ;  somewhat  is  in- 
tended to  be  said  that  possibly  may,  through  the  Lord's 
blessing,  be  of  some  use,  as  to  that  (too  common)  case. 

1.  First  then,  Let  it  be  your  great  study  and  endeavour  to 
get  a  temper  of  mind  actuallv,  ordinarily,  and  more  entirely 
spiritual.  We  suppose  the  implantation  of  some  holy  and 
spiritual  principles  in  you  already;  but  that  is  not  enough. 
For  as  a  mind  wholly  carnal,  only  savours  the  things  of 
the  flesh,  will  perpetually  withdraw  and  recoil,  if  you  offer 
it  any  thing  tending  God-ward ;  so,  in  whatsoever  degree 
it  is  carnal,  it  will  do  thus  in  a  proportionable  degree.  If 
you  say,  let  me  now  apply  myself  to  some  delightful  inter- 
course with  God,  while  an  earthly  tincture  is  fresh  with 

q  Prov.  XXV.  28. 


you,  and  it  was  some  carnal  thing  that  made  the  last  im- 
pression upon  your  spirit,  many  excuses  will  be  found  out, 
there  will  be  manifold  diversions  ;  it  will  never  be  thought 
seasonable.  Many  other  things  will  be  judged  necessary 
to  be  minded  first.  Wherefore  fence  against  the  addict- 
edness  of  your  hearts  to  those  other  things.  And  whereas, 
through  the  great  advantages  that  sensible  things  have 
upon  your  senses  and  imagination,  you  are  in  continual 
danger  to  be  over-borne  and  held  ofl'  from  God  ;  this  you 
must  earnestly  intend,  to  watch  and  fortify  those  inlets, 
and  not  to  give  away  your  souls  to  sense  and  the  things  of 
sense.  Trust  not  your  senses  and  their  objects  to  parley, 
but  under  strict  inspection.  Never  suffer  that  they  should 
let  in  upon  you  what  is  suitable  and  grateftil  to  them  at 
their  own  pleasure. 

You  need  to  have  somewhat  else  than  sense,  even  a  spi- 
rit of  might  and  power,  that  may  countermand  and  over- 
rule in  every  of  those  ports,  and  turn  the  battle  in  the  gate. 
Those  used  to  be  the  places  of  most  strength  ;  and  surely 
here  there  needs  most.  Your  case  and  present  state  cannot 
admit  that  you  securely  give  up  yourselves  to  unmixed 
unsolicitous  delight  even  in  the  best  object.  If  you  in- 
termit care  and  vigilaney,  you  will  soon  have  such  things 
come  in  upon  you,  as  will  make  a  worse  mixture  m  your 
delight  than  they  can  do,  and  corrupt  and  spoil  all.  Your 
delight  were  better  to  be  mixed  with  holy  care,  than  with 
sinAil  vanity  ;  t/iat  tends  to  preserve,  tMs  utterly  to  destroy 
it.  Your  state  is  that  of  conflict  and  waifare.  You  must 
be  content  with  such  spiritual  delight,  as  will  consist  vith 
this  state.  In  a  time  of  war  and  danger,  when  a  city  is 
beset  with  a  surrounding  enemy,  and  all  the  inhabitants 
are  to  be  intent  upon  common  safety,  their  case  will  not 
admit,  that  they  should  entirely  indulge  themselves  to  ease 
and  pleasure.  And  surely  it  is  better  to  bear  the  incon- 
venience of  watching  and  guarding  themselves,  and  enjoy 
the  comforts  which  a  rational  probability  of  safety  by  such 
means  will  allow  them,  than  merely  with  the  mad  hope  of 
procuring  themselves  an  opportunity  and  vacancy  for  freer 
delights,  to  throw  open  their  gates,  and  permit  themselves 
and  all  their  delectable  things  to  the  rapine  and  spoil  of  a 
merciless  enemy.  Understand  this  to  be  your  case.  There- 
fore strictly  guard  all  the  avenues  of  your  inward  man.  It 
is  better  resist  there  and  combat  your  enemy,  than  within 
your  walls;  who  is  more  easily  kept  than  driven  out. 
There  cause  every  occasion  and  object  (even  that  impor- 
tunes and  pretends  business  to  you)  to  make  a  stand,  and 
diligently  examine  the  errand.  Let  also  for  this  purpose 
a  spirit  of  wisdom  and  judgment  reside  here,  (the  gate  was 
wont  to  be  the  place  of  counsel  and  judgment  as  well  as 
strength,)  that  may  prudently  consider  what  is  to  be  enter- 
tained and  what  not;  and  determine  and  do  accordingly. 
But  if  you  will  have  no  rule  over  your  own  spirit,  but  let 
it  be  as  a  city  broken  down  and  without  walls  ;i  if  you 
will  live  careless  and  at  ease,  and  think  in  this  way  to 
have  delight  in  God ;  your  delight  will  soon  find  other  ob- 
jects, and  grow  like  that  of  the  swine  wallowing  in  the 
mire,  become  sensual,  impure,  and  at  length  turn  all  to 
gall  and  wormwood. 

It  may  be  you  have  known  some  of  much  pretence  to 
piety,  that  would  allow  themselves  the  liberty  of  being 
otherwise  very  pleasant  in  their  usual  conversation;  by 
which  you  may  imagine  delight  in  God  (which  you  cannot 
suppose  such  persons  unacquainted  with)  may  fairly  con- 
sist with  another  sort  of  delight.  Nor  indeed  is  it  to  be 
doubted  but  it  may  ;  for  the  rules  and  measures  which  the 
holy  God  hath  set  us  import  no  such  rigorous  severity,  nor 
do  confine  us  to  so  very  narrow  bounds,  but  that  there  is 
scope  and  latitude  enough  left  unto  the  satisfaction  of 
.sober  desires  and  inclinations  that  are  of  a  meaner  kind. 
He  that  hath  adjoined  the  inferior  faculties  we  find  in 
ourselves  to  our  natures,  and  at  first  created  a  terrestrial 
paradise  for  innocent  man,  never  intended  to  forbid  the 
gratification  of  those  faculties,  nor  hathgiven  usany  reason 
10  doubt  but  that  the  lower  delights  that  are  suitable  to 
them  might  be  innocently  entertained ;  nay,  and  the  very 
rules  themselves  of  temperance  and  sobriety,  which  he 
hath  given  us,  for  the  guiding  and  governing  of  sensitive 
desires,  do  plainly  imply,  that  they  are  permitted.  For 
that  which  ought  not  to  be,  is  not  to  be  regulated,  but  de- 


403 


OP  DELIGHTING  IN  GOD. 


Part  II 


stroyed.  But  'hen,  whereas  such  rules  do  so  limit  the 
inclinations  and  I'unclions  of  the  low  animal  life,  as  that 
they  may  be  consistent  with  our  end,  and  subservient  to 
it ;  how  perverse  and  wicked  an  indulgence  to  them  were 
it,  to  oppose  them  at  once,  both  to  the  authority  of  him 
that  set  us  those  rules,  and  (therein)  to  our  very  end  itself ! 
That  delectation  in  the  things  of  this  lower  world,  which 
is  not  by  the  Divine  law  forbidden  and  declared  evil,  either 
in  itself,  or  by  the  undue  measure,  season,  or  other  cir- 
cumstances thereof,  is  abundantly  sufficient  for  our  enter- 
tainment, and  the  gratification  of  this  grosser  part,  while 
we  are  in  this  our  earthly  pilgrimage :  and  so  much  can 
never  hurt  us,  nor  hinder  our  higher  delights.  God  hath 
fenced  and  hedged  them  in  for  us  (as  a  garden  enclosed) 
by  his  own  rules  and  laws  set  about  them  ;  so  that  we 
cannot  prejudice  or  impair  them,  but  by  breaking  through 
his  enclosure.  Our  great  care  and  study  therefore  must 
be,  to  repress  and  mortify  all  earthly  and  sensual  inclina- 
tions, unto  that  degree  a.s  till  they  be  reduced  to  a  con- 
formity and  agreement  with  his  rules  and  measures ;  unto 
which  they  who  have  no  regard,  and  do  yet  pretend  highly 
to  spirituality  and  delight  in  God,  'tis  apparently  nothing 
else  but  mere  hollow  pretence ;  they  only  put  on  a  good 
face,  and  make  a  fair  show ;  look  big,  and  speak  great 
swelling  words  of  vanity,  as  they  must  be  called,  while 
their  hearts  taste  nothing  of  what  their  tongues  utter. 
Spiritual  delight  and  joy  is  a  severe  thing,  separated  from 
vain  and  unbecoming  levities,  as  well  as  from  all  earthly 
impurities  ;  and  only  grows  and  flourishes  in  a  soul  that 
is  dead  to  this  world,  and  alive  to  God  through  Jesus 
Christ. 

See,  then,  to  the  usual  temper  of  your  spirit;  and  do 
not  think  it  enough,  that  you  hope  the  great  renewing 
change  did  some  time  pass  upon  it ;  and  that,  therefore, 
your  ca,se  is  good  and  safe,  and  you  may  now  take  your 
ease  and  liberty:  but  be  intent  upon  this,  to  get  into  a 
confirmed  growing  spirituality,  and  that  you  may  find 
you  are  in  your  ordinary  course  after  the  Spirit;'  then 
will  you  savour  the  things  of  the  Spirit ;  and  then  espe- 
cially will  the  blessed  God  himself  become  your  great  de- 
light,' and  your  exceeding  joy.  Retire  yourself  from  this 
world,  draw  otT  your  mind  and  heart.  This  is  God's 
great  rival.  The  friendship  of  this  world  is  enmity  to 
him,t  which  is  elsewhere  said  of  the  carnal  mind;"  that 
is  indeed  the  same  thing,  viz.  a  mind  that  is  over  friendly 
affected  towards  this  world,  or  not  chastely ;  wherefore 
also  in  that  foreraentioned  scripture,  they  that  are  sup- 
posed and  suspected  to  have  made  themselves,  in  that  un- 
due sense,  friends  of  this  world,  are  be-spoken  under  the 
names  of  adulterers  and  adulteresses.  You  must  cast  off 
all  other  lovers,  if  you  intend  delighting  in  God.  Get  up, 
then,  into  the  higher  region,  where  you  may  be  out  of  the 
danger  of  having  your  spirit  ingulphed,  and,  as  it  were, 
sucked  up  of  the  spirit  of  this  world ;  or  of  being  subject 
to  its  debasing,  slupifying  influence.  Bear  yourself  as  the 
inhabitant  of  another  country.  Make  this  your  mark  and 
scope,  that  the  temper  of  your  spirit  may  be  such,  that  the 
secret  of  the  Divine  presence  may  become  to  you  as  your 
very  element,  wherein  you  can  most  freely  breathe  and 
live,  and  be  most  at  ease;  and  out  of  which  you  may  per- 
ceive you  cannot  enjoy  yourself;  and  that  whatever  tends 
to  withdraw  you  from  him,  any  extravagant  motion,  the 
beginnings  of  the  excursion,  or  the  lea.st  departing  step, 
may  be  sensibly  painful  and  grievous  to  you.  And  do 
not  look  upon  it  as  a  hopeless  thing  you  should  ever 
come  to  this ;  some  have  come  to  it ;  One  thing  have  I 
desired  of  the  Lord,  that  will  I  seek  after,  that  I  may 
dwell  in  the  house  of  the  Lord  all  the  days  of  my  life, 
to  behold  the  beauty  of  the  Lord,  and  to  inquire  in  his 
temple. « 

Nor  was  this  a  transient  fit  only  with  the  Psalmist,  but 
we  find  him  frequently  speaking  the  same  sense  :  Surely 
goodness  and  mercy  shall  follow  me  all  the  days  of  my 
life,  and  I  will  dwell  in  the  house  of  the  Lord  for  ever  -.^ 
and  again  we  have  the  like  strains ;  How  amiable  are  thy 
tabernacles,  O  Lord  God  of  hosts  !  my  soul  longeth ;  yea, 
even  fainteth  for  the  courts  of  the  Lord :  blessed  are  ihey 
that  dwell  in  thy  house,^  &c.    And  what  was  this  house 


more  to  him  than  another  house,  save  that  here  he  reckon- 
ed upon  enjoying  the  Divine  presence  1  So  that  here  was 
a  heart  so  naturalized  to  his  presence,  as  to  affect  an  abode 
in  it,  and  that  he  might  lead  his  life  with  God,  and  dwell 
with  him  all  his  days  ;  he  could  not  be  content  with  giving 
a  visit  now  and  then.  And  why  should  this  temper  of 
spirit  in  the  clearer  light  of  the  Gospel  be  looked  upon  as 
an  unattainable  thing  1  A  lazy  despondency,  and  a  mean 
conceit,  that  it  is  modest  not  to  aim  so  high,  starves  reli- 
gion, and  stifles  all  truly  noble  and  generous  desires.  Let 
this,  then,  be  the  thing  designed  with  you,  and  constantly 
pursue  and  drive  the  design,  that  you  may  get  into  this 
disposition  of  spirit  towards  God.  His  Spirit  will  not  be 
restrained,  if  it  be  duly  sought,  and  dutifully  complied 
with  and  obeyed ;  if  you  carefully  reserve  yourself  for 
him,  as  one  whom  he  hath  set  apart  for  himself.'  If  you 
will  be  entirely  his,  and  keep  your  distance,  using  a  holy 
chaste  reservedness  as  to  other  things  ;  that  is,  such  things 
as  any  way  tend  to  indispose  your  spirit  towards  him,  or 
render  it  less  suitable  to  his  converse,  he  will  be  no  stran- 
ger to  you.  And  that  it  may  be  more  suitable  and  fit  for 
him,  you  should  habituate  and  accustom  yourself  to  con- 
verse in  the  general  with  spiritual  things.  You  will  be  as 
the  things  are  you  converse  most  with ;  they  will  leave 
their  stamp  and  impress  on  you ;  wandering  after  vanity, 
you  will  become  vain ;  minding  earthly  things,  you  will 
become  earthly ;  accordingly,  being  much  taken  up  with 
spiritual  things,  you  will  bear  their  image,  and  become 
spiritual. 

Think  how  unworthy  it  is,  since  you  have  faculties  (and 
those  now  refined  and  improved  by  divine  light  and  grace) 
that  are  capable  of  being  employed  about  so  much  higher 
objects  than  those  of  sense,  that  you  should  yield  to  a  con- 
finement, in  so  great  part,  to  so  low  and  mean  things; 
whence  it  is,  that  when  you  should  mind  things  of  a 
higher  nature,  'tis  a  strange  work  with  you,  and  those 
things  seem  odd  and  uncouth  to  you,  and  are  all  with  you 
as  mere  shadow  and  darkness,  that  you  should  be  most 
familiar  with.  Urge  on  your  spirit;  make  it  enter  into 
the  invisible  world.  May  you  not  be  assured,  if  you  will 
use  your  understanding,  that  there  are  things  you  never 
saw,  that  are  unspeakably  more  excellent  and  glorious 
than  any  thing  you  have  seen,  or  than  can  be  seen  by  eyes 
of  flesh  i  Why  should  your  mind  and  thoughts  be  limited 
within  the  narrow  bounds  of  this  sublunary  world ;  so 
small  and  minute,  and  (by  the  apostacy  and  sin  of  man) 
so  abject  and  deformed  a  part  of  God's  creation  1  Do  not 
bind  down  your  spirit  to  the  consideration  and  view  of  the 
aflairs  and  concernments  only  of  this  region  of  sin  and 
wretchedness;  where  few  things  fall  under  your  notice 
that  can  be  a  comfortable  (or  so  greatly  edifying  and  in- 
structive a)  prospect  to  a  serious  spirit.  But  consider, 
that  as  certainly  as  you  behold  with  your  eyes  the  wicked- 
ness and  miseries  of  this  forlorn  world,  that  hath  forsaken 
God,  and  is  in  great  part  forsaken  of  him ;  so  certainly, 
there  is  a  vastly  greater  world  than  this,  of  glorious  and 
innocent  creatures,  that  stand  in  direct  and  dutiful  subor- 
dination to  their  common  Maker  and  Lord;  loving,  and 
beloved  of  him;  delighting  to  do  his  will,  and  solacing 
themselves  perpetually  in  his  blessed  presence,  and  in  the 
mutual  love,  communion,  and  felicity  of  one  another. 
Unto  which  happy  number  (or  innumerable  company 
rather  as  they  are  called)  b  the  Redeemer  is  daily  adjoin- 
ing such  as  he  recovers  and  translates  out  of  the  ruins 
and  desolation  of  this  miserable,  accursed  part  of  the  uni- 
verse. 

Reckon  yourself  as  some  way  appertaining  to  that  bless- 
ed society.  Mind  the  affairs  thereof  as  those  of  your  own 
country,  and  that  properly  belong  to  you.  When  we  are 
taught"  to  pray,  "  That  the  will  of  God  may  be  done  on 
earth  as  it  is  in  heaven,"  can  it  be  supposed  it  ought  to 
be  a  strange  thing  to  our  thoughts,  how  affairs  go  there  ? 
Surely  faith  and  holy  reason,  well  used,  would  furnish  us 
with  regular  and  warrantable  notions  enough  of  the  state 
of  things  above,  that  we  should  not  need  to  carry  it  as 
persons"  that  have  no  concern  therein  ;  or,  when  we  are 
required  to  be  as  strangers  on  earth,  that  we  should  make 
ourselves  such  to  heaven  rather.    Let  your  mind  be  much 


Paht  II. 


OP  DELIGHTING  IN  GOD. 


403 


employed  in  considering:  the  state  of  things  between  God 
and  h;s  creatures.  Deiigii  a  large  ik-ia  lor  yo  !i  m^.n^iils 
to  spread  themselves  in;  (and  you  will  alfo  lind  i.  a  Iruit- 
ful  one  ;)  let  them  run  backward  and  forward  and  expa- 
tiate on  every  side.  Think  how  all  things  sprang  from 
God,  and  among  them  man,  that  excellent  part  of  this 
his  lower  creation ;  what  he  was  towards  God,  and  what  he 
is  now  become.  Think  of  the  admirable  person,  the  glo- 
rious excellencies,  the  mighty  design,  the  wonderful 
achievements  and  performances  of  the  Redeemer-,  and  the 
blessed  issue  he  will  bring  things  to  at  length.  Think  of 
and  study  much  the  nature,  parts,  and  accomplishments 
of  the  new  creature  ;  get  your  mind  well  instructed  and 
furnished  with  apprehensions  of  the  whole  entire  frame  of 
that  holy  rectitude  wherein  the  image  of  God  upon  re- 
newed souls  doth  consist ;  the  several  lovely  ornaments  of 
the  hidden  man  of  the  heart,  how  it  is  framed  and  habited 
when  it  is  as  it  should  be  towards  God  and  towards  men. 
Cast  about,  and  you  will  not  want  matter  of  spiritual  em- 
plojonent  and  exercise  for  your  minds  and  hearts ;  nor 
have  occasion,  if  any  expostulate  with  you,  why  you  mind 
this  earth  and  the  things  of  sense  so  much,  to  say,  you 
know  not  what  else  to  think  of;  you  may  sure  find  many 
things  else.  And  if  you  would  use  your  thoushts  to  such 
converse,  and  thus  daily  entertain  yourself  in  this  way, 
you  may  expect  a  spiritual  frame  to  grow  habitual  to  you  ; 
and  then  would  the  rest  of  your  business  do  itself  You 
would  not  need  to  be  pressed  and  persuaded  to  delight  in 
God,  any  more  than  to  do  the  acts  of  nature — to  eat,  and 
drink,  and  move,  yea,  and  draw  your  breath. 

2.  Endeavour  your  knowledge  or  the  conception  you 
have  of  God,  may  be  more  distinct  and  clear.  For  ob- 
serve whether  when  you  would  apply  yourself  to  delight 
in  him,  this  be  not  the  next  (or  at  least  one)  great  obstruc- 
tion, after  that  of  an  indisposed,  carnal  heart,  that  though 
you  would,  and  you  know  'tis  fit  you  should  do  so,  you  know 
not  how  to  go  about  it ;  for  you  are  at  a  loss,  what  or  how 
to  conceive  of  him.  But  is  it  fit  it  should  be  always  thus ! 
What,  ever  learning  and  never  arrive  to  this  knowledge  1 
'Tis  most  true,  "  we  can  never  search  out  the  Almighty 
unto  perfection;"  and  it  will  always  be  but  a  little  portion 
we  shall  know  of  that  glorious  incomprehensible  Being. 
But  since  there  is  a  knowledge  of  God,  we  are  required 
to  have  our  souls  furnished  with,  and  whereon  eternal  life 
depends,  with  all  gracious  dispositions  of  heart  towards 
him  that  are  the  beginnings  of  that  life;  certainly  the 
whole  compass  of  our  duty  and  blessedness  is  not  all  laid 
upon  an  impossibility.  And  therefore,  if  we  do  not  so  far 
know  as  to  love  and  delight  in  him  above  all  things  else, 
this  must  be  through  our  own  great  default ;  and  more  to 
be  imputed  to  our  carelessness  and  contentedness  to  be 
ignorant,  than  that  he  is  unknowable,  or  hath  so  reserved 
and  shut  up  himself  from  us  that  we  cannot  know  him. 
There  are  many  things  belonging  to  the  being  of  God 
which  we  are  not  concerned  to  know,  and  which  it  would 
be  a  vain  and  bold  curiosity  to  pry  into;  but  what  is  ne- 
cessary to  direct  our  practice,  and  tend  to  show  how  we 
should  be  and  carry  ourselves  towards  him,  is  not  (such 
hath  been  his  gracious  vouchsafement)  impossible  or  dif- 
ficult to  be  k-nown.  We  may  apprehend  him  to  be  the 
most  excellent  Being;  and  may  descend  to  many  parti- 
cular excellencies,  wherein  we  may  easily  apprehend  him 
infinitely  to  surpass  all  other  beings. 

For  we  most  certainly  know,  all  things  were  of  him,  and 
therefore,  that  whatsoever  excellency  we  can  observe  in 
creatures,  must  be  eminently  and  in  highest  perfection  in 
him,  without  the  want  of  any  thing,  but  what  doth  itself 
import  weakness  and  imperfection  ;  and  hath  it  not  been 
his  errand  and  business  into  the  world,  who  lay  in  his 
bosom,  to  declare  him  t'^  And  hath  not  he,  who  at  sundry 
times  and  in  divers  manners  spake  in  times  past  unto  the 
fathers  by  the  prophets,  in  these  last  days  spoken  to  us  by 
his  Son,  whom  he  hath  appointed  heir  of  all  things,  bv 
whom  also  he  made  the  worlds,  who  is  the  brightness  o'f 
his  glory,  and  the  express  image  of  his  person  ■?  He  hath 
been  on  earth  the  visible  representation  of  God  to  men  : 
the  Divine  glory  shone  in  him,  the  glory  of  the  only-be- 
gotten Son  of  the  Father,  full  of  grace  and  truth.d  Was 
not  that  divine  1  Suppose  we  then  we  had  seen  Christ 
c  John  i.  18.  d  Ver.  14. 


in  the  flesh,  and  been  the  constant  observers  of  his  whole 
coi.vi  ,  ■_:!  ,  i  ■::'  ['",  lr:;.(i  iiiough  we  have  not  seen  it, 
we  have  the  suificieni  iccuids of  his  life  and  actions  in  our 
hands;)  let  us  I  say  suppose  him  fromday  to  day  before  our 
eyes,  in  all  his  meek,  humble,  lovely  deportments  among 
men  ;  and  withal  in  the  beams  of  majesty  that  appeared 
through  that  veil  wherein  he  was  pleased  to  enwrap  him- 
self If  we  did  observe  him  going  to  and  fro,  and  every 
where  doing  good,  scattering  blessings  wherever  he  went ; 
with  what  compassion  and  tenderness  he  healed  the  sick, 
instructed  the  ignorant,  supplied  and  fed  the  hungry  and 
necessitous ;  how  he  bare  with  the  weak,  forgave  the  in- 
jurious, (even  against  his  own  life,)  and  wept  over  secure 
and  obstinate  sinners;  with  what  mighty  power  he  cast 
out  devils,  raised  the  dead,  commanded  winds  and  seas, 
and  they  obeyed  him ;  with  what  authority,  zeal,  and  con- 
viction he  contested  against  a  hypocritical  generation  of 
hardened,  impenitent,  unbelieving  wretches,  casting  flames 
of  holy  just  displeasure  in  their  faces,  and  threatening 
them  with  the  damnation  of  hell.  And  now  suppose  the 
veil  laid  aside,  and  the  lustre  of  all  these  excellencies 
shining  forth,  without  the  interposition  of  any  obscuring 
cloud  or  shadow  ;  and  such  a  one  is  the  blessed  God. 
For  this  was  the  express  image  of  his  person  ;  and  as  he 
himself  tells  us,  they  that  have  seen  him  have  seen  the 
Father.*     And  do  you  not  now  see  one  to  be  delighted  in  1 

But  yet  further.  Can  you  not  frame  a  notion  of  wis- 
dom, goodness,  justice,  holiness,  truth,  power,  with  other 
known  perfections,  all  concurring  together  in  a  Being 
purely  spiritual,  (not  obvious  to  our  sense,)  and  that  was 
eternally  and  originally  of  himself,  the  Author  and  Origi- 
nal of  all  things,  and  who  is  therefore  over  all  and  in  all, 
infin  ite  and  unchangeable  in  all  the  perfections  before  men- 
tioned'? Surely  such  conceptions  are  not  impossible  to 
you.  And  this  is  he  in  whom  you  are  to  delight.  Lift 
up  then  your  minds  above  your  senses  and  all  sensible 
things ;  use  your  understandings,  whereby  you  are  dis- 
tinguished from  brute  creatures.  Consider,  this  is  he  from 
whom  you  and  all  things  sprang,  and  in  whom  your  life 
is.  Do  you  perceive  life,  wisdom,  power,  love  in  other 
things;  these  must  all  have  some  or  other  fountain. 
Other  things  have  not  these  of  themselves,  for  they  are  not 
of  themselves,  therefore  they  must  derive  and  partake  them 
from  him  ;  and  thence  it  is  evident,  they  must  be  in  him 
in  their  highest  excellency.  Of  this,  your  understandings, 
duly  exercised,  will  render  you  as  sure,  as  if  you  saw  that 
infinite  glory,  in  which  all  these  meet,  with  your  eyes ; 
and  will  assure  you,  'tis  so  much  more  excellent  and  glo- 
rious, for  that  it  cannot  be  seen  with  your  eyes.  You  see 
the  external  acts  and  expressions  of  tliese  things  from  such 
creatures  as  you  are.  But  life,  wisdom,  power,  love, 
themselves  are  invisible  things,  which  in  themselves  you 
cannot  see  ;  yet  you  are  not  the  less  certain  that  there  are 
such  things.  And  do  you  not  find,  that  the  certain  evi- 
dence you  have,  that  these  things  meet  in  this  or  that  crea- 
ture, do  render  it  lovely  and  delightful  in  your  eyes'? 
especially,  if  you  have,  or  apprehend  you  may  have,  near- 
est interest  in  such  a  creature  1  The  blessed  God  not  only 
hath  these  things  in  himself,  but  is  these  very  things  him- 
self; therefore  must  be  invisible,  as  they  are.  And  be- 
cause he  not  only  hath  them,  but  is  them,  therefore  they 
are  in  him  perfectly  unchangeably  and  eternally,  as  being 
his  very  essence.  Think  then  of  a  Being  that  is  pure, 
original,  sub.stantial  life,  wisdom,  power,  love:  and  how 
infinitely  amiable  and  delectable  should  that  ever  blessed 
Being  be  unto  you! 

Converse  with  the  word  of  God.  Read  his  descriptions 
of  himself;  and  do  not  content  yourselves  to  have  the 
words  and  expressions  before  your  eyes,  or  in  your  mouths, 
that  represent  to  you  his  nature  and  auributes;  but  make 
your  pauses,  and  consider  the  things  themselves  signified 
by  them  ;  that  is,  when  you  read  such  passages  of  his  own 
holy  book,  as  that  which  tells  you  his  name,  that  "  He 
is  the  Lord,  the  Lord  God,  gracious  and  merciful,"'  &c. 
or  that  tell  you  "He  is  light^  he  is  love,  he  is  God  only 
wise,  he  is  the  Almighty,  God  all-sufficient,  he  is  all  in 
all,"  and  that  the  "  heavens,  and  heaven  of  heavens,  can- 
not contain  him ;"  or  wherein  you  find  him  admired  as 
"glorious  in  holiness;"  or  that  say  "he  is  what  he  is," 
e  John  nv.  9.  f  E.tiid.  xx\iv. 


404 


OP  DELIGHTENG  IN  GOD. 


Part  II. 


that  "  he  is  the  first  and  the  last,  the  Alpha  and  Omega," 
&c.  latnjur  to  fix  the  apprehension  and  the  true  import  of 
all  such  expressions  deep  in  your  mind;  lljat  you  may 
have  an  entire  and  well-formed  representation  of  him  be- 
fore you,  unto  which  you  may  upon  all  occasions  have 
recourse,  and  not  be  at  a  loss  every  time  you  are  to  apply 
yourselves  to  any  converse  with  him,  what  or  how  to  con- 
ceive of  him.  And  because  mere  words,  though  they  may 
furnish  you  with  a  more  full  and  comprehensive  notion  of 
him,  yet  it  may  be  not  with  so  lively  a  one,  or  that  you  find  .so 

EowerfuUy  striking  your  heart,  compare  with  that  accoimt 
is  word  gives  you  of  him  the  works  which  your  eyes  may 
daily  behold,  and  which  you  are  assured  were  wrought 
and  done  by  him.  To  read  or  hear  of  his  wisdom,  power, 
goodness,  &c.  and  then  to  have  the  visible  effects  within 
your  constant  view,  that  so  fully  correspond  to  what  his 
word  hath  said  of  him,  and  demonstrate  him  to  be  what 
you  were  told  he  is  ;  how  mighty  a  confirmation  doth  this 
carry  with  it!  You  may  behold  somewhat  of  him  in 
every  creature.  All  his  works  do  not  only,  represent,  but 
even  praise  and  commend  him  to  you. 

Above  all,  since  he  is  only  to  be  seen  in  his  own  light, 
pray  earnestly  and  continually  to  the  God  of  our  Lord 
Jesus  Christ,  the  Father  of  glory,  that  he  would  give  you 
the  spirit  of  wisdom  and  revelation  in  the  knowledge  of 
him.s  From  such  as  so  desire  to  know  him,  he  will  not 
conceal  himself  This  is  your  more  direct  following  on  to 
know  the  Lord  ;ii  in  which  case  he  hath  said,  you  shall 
know,  and  that  his  going  forth  shall  be  prepared  as  the 
morning.  By  your  craving  looks,  and  the  expecting  pos- 
ture of  your  waiting  eye,  you  draw  forth  and  invite  his 
enlightening  communications,  which  do  but  wait  for  an 
invitation.  For  it  is  most  reasonable  you  should  feel  your 
want,  and  express  your  desire  of  what  is  so  precious,  be- 
fore you  find  it.  Hereby  you  put  yourselves  amidst  the 
glorious  beams  of  his  vital  pleasant  light ;  or  do  open  your 
souls  to  admit  and  let  it  in  upon  you.  Who  when  he 
finds  it  is  with  you  a  desired  thing  and  longed  for,  takes 
more  pleasure  in  imparting,  than  you  can  pains  in  seeking, 
or  pleasure  in  receiving  it.  Nor  yet,  when  you  have  thus 
attained  to  some  competent  measure  of  the  knowledge  of 
God,  are  you  to  satisl'y  yourselves  that  now  you  are  not 
altogether  ignorant :  but, 

3.  Employ  your  knowledge  in  frequent  and  solemn 
thinking  on  him  ;  which  is  one  (and  the  next)  end  of  that 
knowledge,  and  a  further  great  means  to  your  delighting  in 
him.  Your  knowledge  of  God  signifies  little  to  this  pur- 
pose, or  any  other,  if,  as  it  gives  you  the  advantage  of 
having  frequent  actual  thoughts  of  him,  it  be  not  used  to 
this  end.  Not  having  this  knowledge  when  you  would  set 
yourselves  seriously  to  think  on  God,  you  are  lost  in  the 
dark,  and  know  not  which  way  to  turn  yourselves  ;  and 
having  it,  you  will  be  as  much  strangers  to  delight  in  him, 
if  you  let  your  knowledge  lie  bound  up  in  dead  and  spi- 
ritless notion,  and  labour  not  to  have  it  turned  into  active 
life  and  fervent  love,  by  the  agitation  of  your  working 
thoughts.  By  your  musing  this  fire  must  be  kindled.  Do 
you  suppose  it  possible  to  delight  in  God  and  not  think  of 
him'!  If  God  be  the  solace  and  joy  of  your  souls,  surely 
it  must  be  God  remembered  and  minded  much,  not  neg- 
lected and  forgotten.  My  soul  (saith  the  Psalmist)  shall  be 
satisfied  as  with  marrow  and  fatness,  and  my  mouth  shall 
praise  thee  with  joyful  lips  ;  when  I  remember  thoc  on  my 
bed,  and  meditate  on  thee  in  the  night  watches. i  And  he 
at  the  same  time  says  his  meditation  of  him  shall  be  sweet,* 
when  he  says,  he  will  be  glad  in  the  Lord. 

'Tisnot  a  brutal  delight  you  are  here  invited  to.  Even 
such  creatures  have  their  pleasures  also;  and  do  need 
thereto,  besides  a  suitable  object,  only  the  help  and  minis- 
try of  their  senses.  Your  delight  in  God  can  find  no  way 
into  your  hearts,  but  by  the  introduction  of  your  exercised 
minds.  There  the  matter  must  be  prepared  and  formed  by 
which  your  delight  is  to  be  nourished  and  maintained. 
Hereto  then  you  must  apply  yourselves  with  design,  and 
with  serious  diligence,  and  take  pains  with  your  reconciling 
thoughts.  Do  not  make  that  fulsome  pretence,  to  excu.se 
your  slothful  neglect,  that  you  cannot  command  your  own 
thoughts.  The  thing  itself  is  unquestionably  true,  and  that 
you  are  not  of  yourselves  sufficient  to  think  any  thing  that 
e  Epli,  i.  Ii  Hos.  vi.  i  Pjil.  Iiiii. 


is  good,  as  of  yourselves;  and  so  you  may  truly  enotigh 
say,  that  you  cannot  think  any  thought  at  all  without  God, 
or  so  much  as  draw  a  breath.  Only,  as  besides  your  na- 
tural dependance  on  God  for  the  support  of  your  natura- 
life  and  bemg,  there  must  be  that  couise  taken,  and  those 
things  done,  by  which  in  an  orderly  course  of  providence 
yuii  may  live ;  so  for  the  maintaining  of  your  spiritual  life 
(which  very  much  .stands  in  delight  and  joy  in  God)  you 
must  join  a  .spiritual  dependance  for  that  special  influence 
and  concurrence  which  is  necessary  hereto,  with  the  doing 
of  such  things  as  by  God's  appointment  and  prescription 
are  to  serve  this  end.  They  who  complain  therefore  they 
cannot  attain  to  it,  to  delight  in  God,  or  their  delight  in 
him  is  faint  and  languishing;  while inihe  meantime  they 
use  no  endeavour  to  bend  and  direct  their  thoughts  to- 
wards him,  do  make  as  idle  a  complaint,  as  he  that  shall 
say,  he  is  in  a  miserable  starving  condition,  and  nothing 
nourishes  him  who  wanting  nothing  suitable  for  him,  is 
so  wretchedly  slothful,  that  he  will  be  at  no  pains  to  pre- 
pare, or  so  much  as  eat  and  chew  his  own  necessary  food. 
You  may  not  imagine,  you  have  all  that  is  needful  for  the 
well-governing  of  your  spirits  in  your  own  hands  and 
power.  Nor  ought  you  therefore  to  think,  that  what  is 
simply  needful  is  not  to  be  had.  God  is  not  behind-hand 
With  you  ;  he  is  no  such  hard  task-ma,ster,  as  to  require 
brick  and  allow  no  straw  :  but  may  most  righteously  say, 
ye  are  idle,  and  do  therefore  only  complain  like  the  slug- 
gard in  his  bed,  who.se  hands  cannot  endure  to  labour. 
You  dare  not  deliberately  go  to  God,  and  tell  him,  you  do 
all  you  can  to  fix  the  thoughts  of  your  hearts  on  him,  and 
yet  it  will  not  be  ;  or  that  he  gives  you  no  help.  Though 
he  can  be  no  way  indebted  to  you,  but  by  his  own  free 
promise  ;  he  giveth  meat  to  them  that  fear  him,  being 
ever  mindful  of  his  covenant,  (yea  he  doth  it  for  ravens  and 
sparrows,)  he  will  not  then  famish  the  souls  that  cry  to 
him,  and  wait  on  him  ;  their  heart  shall  live  that  seek  God. 
It's  becoming  and  suitable  to  the  state  of  things  between 
him  and  you,  that  he  should  put  you  upon  seeking  that 
you  may  find.  Your  reasonable  nature  and  faculties  (espe- 
cially being  already  rectified  in  some  measure,  and  en- 
livened by  his  grace  and  spirit)  do  require  to  be  held  to 
such  terms.  It  is  natural  to  you  to  think  ;  and  there  is 
nothing  more  suitable  to  the  new  creature,  than  that  you 
apply  and  .set  yourselves  to  think  on  him,  and  that  your 
thoughts  be  set  (and  held)  on  work  to  inquire  and  seek 
him  out.  Know  therefore,  you  do  not  your  parts,  unless 
you  make  this  more  your  business.  Therefore  to  be  here 
more  particular; 

1.  Solemnly  set  yourselves  at  chosen  times  to  think  on 
God.  Meditation  is  of  itself  a  distinct  duty,  and  mu.st  have 
a  considerable  time  allowed  it  among  the  other  exercises 
of  the  Christian  life.  It  challenges  a  just  share  and  part 
in  the  time  of  our  lives  ;  and  he  in  whom  we  are  to  place 
our  delight,  is,  yon  know,  the  prime  and  chief  object  of  this 
holy  work  Is  it  reasonable  that  he  who  is  our  life  and 
our  all,  should  never  be  thought  on,  but  now  and  then,  as 
it  were  by  chance,  and  on  the  by  1  "  My  meditation  on 
him  shall  be  sweet."  Doth  not  that  imply  that  it  was  with 
the  Psalmist  a  designed  thing  to  meditate  on  God  1  that  it 
was  a. stated  coursei  whereas  it  was  become  customary  and 
itsual  to  him,  his  ordinary  practice,  to  appoint  times  for 
meditating  on  God,  his  well-known  exercise,  (which  is 
supposed,)  he  promises  himself  satisfaction  and  solace  of 
soul  herein.  Let  your  eyes  herein  therefore  prevent  the 
night-watches.  Reckon  you  have  neglected  one  of  the 
most  important  businesses  of  the  day,  if  you  have  omitted 
this,  and  that  to  such  omissions  you  owe  your  little  de- 
light in  God.  Wherein  therefore  are  you  to  repair  your- 
selves hut  by  redressing  this  great  neglect  1 

'2.  Think  often  of  him  amidst  your  other  affairs.  Every 
one  a-s  he  is  called  (be  his  state  or  way  of  living  what  it 
will,  be  he  bond  or  free)  is  required  therein  to  abide  with 
God. I  And  how  is  that  but  by  ollen  thinking  on  him,  as 
being  a  great  part  (and  fundamental  to  all  the  rest)  of 
what  can  be  meant  by  this  abode  1  How  grateful  a  mix- 
ture would  the  thoughts  of  God  make  with  that  great 
variety  of  other  things  which  we  are  necessarily  to  be  con- 
cerned in,  while  we  are  in  this  world  !  If  they  be  serious 
and  right  thoughts,  they  will  be  accompanied  with  some 

k  Psal.  civ.  34.  1 1  Cor.  vu. 


PlBT  U. 


OF  DELIGHTING  IN  GOD. 


405 


savour  and  relish  of  sweetness,  and,  at  least,  tend  to  keep 
ihe  heart  in  a  disposition  for  more  delightful,  solemn  in- 
tercourses with  God.  It  is  a  sad  truth,  (than  which  also 
nothing  is  more  apparent,)  that  whatsoever  there  is,  either 
of  sinfulness  or  uncomfortableness  in  the  lives  of  those 
who  have  engaged  and  devoted  themselves  to  God,  doth 
in  greatest  part  proceed  from  their  neglect  to  mind  God. 
A  thing,  if  due  heed  were  taken  about  it,  so  easy,  so  little 
laborious,  and  the  labour  whereof  (so  much  as  it  is)  were 
sure  to  be  recompensed  with  so  unspeakable  pleasure: 
that  they  are  so  often  lost  in  darkness,  drowned  in  car- 
nality, buried  in  earthlLness,  and  overwhelmed  with  mise- 
ries and  desolations  of  spirit,  and  all  this  for  want  of  a 
right  employing  of  their  thoughts,  is  from  hence  only ; 
they  set  their  thoughts  upon  things  that  tend  either  to 
corrupt  or  deprave  their  spirits,  or  to  disquiet  and  afflict 
them. 

At  this  in-let,  and  by  the  labour  of  their  own  thoughts, 
sins  and  calamities  are  brought  in  upon  them  as  a  flood  ; 
which  very  thoughts  if  they  were  placed  and  exercised 
aright,  would  let  in  God  upon  them,  fill  them  with  his 
fulness,  replenish  their  souls  with  his  light,  grace,  and 
consolations.  And  how  much  more  easy  an  exercise  were 
it  to  keep  their  thoughts  employed  upon  one  object  that  is 
ever  full,  delectable,  and  present ;  than  to  divide  them 
among  many,  that  either  lie  remote,  and  out  of  their  power, 
to  be  pursued  with  anxiety,  toil,  and  very  often  with  dis- 
appointment ;  or  being  nearer  hand,  are  to  be  enjoyed  (if 
they  be  things  that  have  an  appearance  of  good  in  them) 
with  much  danger  and  damage  to  their  spirits,  and  with 
little  satisfaction ;  or  (if  they  appear  evil)  to  be  endured 
with  pain  and  sorrow !  So  that  the  labour  of  their  thoughts, 
among  those  many  things,  brings  them  in  torture,  when 
their  rest  upon  God  alone  would  be  all  pleasure,  delight, 
jmd  joy:  here  their  souls  might  dwell  at  ease,""  or  (as  those 
words  import)  rest  in  goodness,  (even  with  that  quiet  repose 
which  men  are  wont  to  take  by  night ;  for  so  the  word  we 
read  dwell  peculiarly  signifies,)  after  the  weariness  which 
we  may  suppose  to  have  been  contracted  by  the  labour  of 
the  foregoing  day.  And  if  no  such  sweet  and  pleasant 
fruit  were  to  be  hoped  for  from  the  careful  government  and 
ordering  of  our  thoughts,  is  the  obligation  of  God's  law  in 
this  matter  nothing  with  us  %  whom  we  are  bound  to  fear 
and  love,  to  trust  and  obey  above  all  things,  of  him  are 
we  not  bound  so  much  as  to  think  1  And  what  is  loving 
God  with  all  our  mind,  so  expressly  mentioned  in  that 
great  summary  of  our  duty  towards  him  1  Or  what  can  it 
mean,  after  the  required  love  of  all  the  heart,  and  all  the 
soul,  to  add  so  particularly,  and  with  all  thy  mind,  when 
as  the  mind  we  know  is  not  the  seat  of  love  !  Surely  it 
cannot,  at  least,  but  imply,  that  our  thoughts  must  be  much 
exercised  upon  God  even  by  the  direction  of  our  love,  and 
that  our  love  must  be  maintained  by  thoughts  of  him ; 
that  our  minds  and  hearts  must  continually  correspond 
and  concur  to  the  loving  of  God  ;  and  so  our  whole  soul 
to  be  exercised  and  set  on  work  therein. 

What  doth  it  mean  that  our  youth  is  challenged  to  the 
remembrance  of  him  ?"  What,  is  our  riper  age  more  ex- 
empt "!  Do  we  as  we  longer  live  by  him  owe  him  less  ■? 
Doth  it  signify  nothing  with  us  that  (as  was  hinted  former- 
ly) the  wicked  bear  this  brand  in  the  Scriptures,  they  that 
forget  God ;»  that  it  is  a  diflierencing  character  of  his  own 
people,  that  they  thought  on  his  name  ■?  Why  do  we  sup- 
pose our  thoughts  exempt  from  his  government,  or  the  ob- 
ligation of  his  laws  ^  Why  should  it  be  reckoned  less  in- 
solent to  say,  "Our  thoughts,  than  our  tongues,  are  our 
own,  who  is  Lord  over  US'!"  May  we  do  what  we  will 
with  our  thoughts  1  Who  gave  us  our  thinking  power,  or 
made  us  capable  of  forming  a  thought  1  And  now,  will  we 
assume  the  confidence  to  tell  God  we  think  on  him  all  that 
we  can  1  How  many  idle  thoughts  in  the  day  might  we 
have  exchanged  for  thoughts  of  God  !  and  every  thought 
have  been  to  us  a  spring  of  pleasure,  and  holy  delight  in 
him!  Know  then  that  if  ever  you  will  do  any  thing  in 
this  great  matter  of  delighting  'in  God,  you  must  arrest 
your  thoughts  for  him,  and  engage  them  in  more  constant 
converse  with  him:  and  withal  mix  prayers  with  those 
thoughts  ;  or  let  them  often  be  praying,  craving  thoughts, 
such  as  may  carry  with  them  annexed  desires ;  or  wherein 
m  Psai:  XXV.  13.  n  Bed.  xii.  1. 


your  heart  may  breathe  out  requests,  such  as  that,  (for  in- 
stance,) Rejoice  the  soul  of  thy  servant ;  for  unto  thee,  O 
Lord,  do  I  lift  up  my  souI.p  &c.  See  they  be  spiritful 
thoughts,  that  carry  life  in  them,  and  aim  to  draw  more. 
But  now  our  thoughts  may  be  conversant  about  him  imder 
very  various  considerations,  and  all  of  them  very  delight- 
ful. And  this  variety  may  much  increase  our  delight, 
while  our  minds  converse  with  him,  now  under  one  notion, 
then  under  another.  They  are  apt  to  tire  and  grow  weary, 
being  long  employed  the  same  way  upon  the  same  thing. 
And  it  were  an  injury  to  the  blessed  God  himself,  when 
he  presents  himself  under  various  aspects  and  appearances, 
so  to  take  notice  of  any  one,  as  to  overlook  and  neglect 
the  rest.    Therefore, 

4.  Look  often  to  him  according  as  absolutely  considered 
he  is  in  himself  the  most  excellent  Being :  and  as  in  re- 
ference to  his  creatures,  he  is  the  supreme  Author  and  Lord 
of  all.  There  is  an  unspeakable  pleasure  to  be  taken  in 
him  so  beheld.  Too  many,  while  their  distrust,  or  their 
carnality  and  strangeness  to  God  holds  them  in  suspense 
concerning  their  own  special  relation  to  him,  are  apt  to 
fancy  themselves  excused  of  delighting  in  him.  It  belongs 
not  to  them  they  think,  but  to  some  familiar  friends  and 
great  favourites  of  his  to  whom  he  expresses  special  kind- 
ness, and  on  whom  he  places  the  marks  of  his  more  pecu- 
liar good-will.  But  do  you  think  so  to  shift  and  waive  the 
obligation  of  a  imiversal  law  upon  mankind,  and  all  rea- 
sonable nature  ■!  You  are  to  remember  (as  hath  been  said) 
your  delight  in  God  is  not  to  be  considered  only  as  your 
privilege,  but  as  an  act  of  homage  to  him  that  made  yon, 
and  put  an  intelligent  apprehensive  spirit  into  you,  by 
which  you  are  capable  of  kTiowing  who  made  you,  and  of 
beholding  your  Maker's  excellency  with  admiration  and 
delight.  And  if  now  you  are  become  guilty  and  vile ; 
will  you  run  into  darkness  and  hide  yourself  from  him, 
or  close  your  eyes,  and  then  say,  the  sun  doth  not  shine, 
and  deny  the  blessed,  glorious  God  to  be  what  most  truly 
and  unchangeably  he  is  ■!  Whatever  you  are  or  have  de- 
sired he  should  be  towards  you,  yet  do  him  right.  Be- 
hold and  confess  his  glorious  excellency,  every  way  most 
worthy  to  be  delighted  in.  Nor  have  you  rendered  your- 
selves so  vile,  nor  had  so  much  cause  of  apprehending  his 
displeasure  towards  you,  by  any  thing  so  much  as  this, 
your  not  having  taken  delight  in  him  all  this  while  ;  and 
your  neglect  to  take  the  ways  (spoken  of  before)  tending 
to  bring  you  thereto.  If  you  think  you  have  no  special 
relation  to  him,  do  you  think  you  ever  shall  if  you  con- 
tinue, in  the  temper  of  your  spirits,  strangers  to  him,  and 
look  upon  him  as  one  in  whom  you  are  to  take  no  delight  ? 
Surely  'tis  your  dutiful  affection  towards  him  and  com- 
placency in  him,  that  must  give  you  ground  to  hope  you 
are  his,  and  he  is  yours;  and  therefore  the  beginnings  and 
first  degrees  of  that  complacency  and  delight  must  be  iu 
3'ou  before  ;  being  begotten  by  the  Wew  of  that  excellency 
which  he  hath  in  himself  antecedently  to  his  being  related 
to  )'ou.  Yea,  and  if  your  relation  to  him  were  already  as 
sure  and  evident  to  you  as  can  be  supposed  ;  yet  are  you 
to  take  heed  of  confining  your  delight  in  him  to  that  con- 
sideration of  him  only ;  or  of  making  it  the  chief  reason  of 
that  your  delight.  For  so  your  delight  in  him  will  be  more 
for  your  ownsakes,  or  upon  your  own  account,  than  his. 
Learn  to  look  upon  things  as  they  are,  and  not  according 
to  their  aspect  upon  your  affairs.  Is  it  not  a  greater  thing 
that  he  is  God,  than  "that  he  is  yours  1 

It  is  a  purer,  a  more  noble  and  generous,  afieclion  to 
him  you  are  to  aim  at,  than  what  is  measured  only  by  your 
private  interest.  Is  that  boundless  fulness  of  life,  glory, 
and  all  perfection  (treasured  up  in  the  eternal  and  incom- 
prehensible Being)  to  be  all  estimated  by  the  capacity  and 
concerns  of  a  silly  worm  "!  That  consideration,  therefore, 
being  sometimes  laid  aside,  sit  down  and  contemplate  God 
as  he  is  in  himself  not  disowning  (as  it  is  not  fit  you 
should)  but  only  waiving  the  present  consideration  of  any 
more  comfortable  relation,  wherein  you  may  (though  most 
justly)  suppose  him  to  stand  to  you;  and  see  if  you  can- 
not take  pleasure  in  this,  that  he  is  great  and  glorious,  and 
to  have  a  Being  so  every  way  perfect  before  your  eyes. 
Try  if  it  will  not  be  pleasant  to  you  to  fall  down  before 
hiin,  and  give  him  glory ;  to  join  your  praises  and  triumph- 
o  Psal.  ii.  IS.  p  Ps.  bnxn.  i. 


406 


OP  DELIGHTING  IN  GOD. 


Part  11. 


ant  songs  to  those  of  samls  and  angels ;  and  how  much 
yet  also  it  will  add  to  your  satisfaction  to  behold  and  ac- 
Itnowledge  him  c.xalled  above  all  blessing  and  praise.  How 
great  delight  hath  been  taken  in  him  upon  such  accounts ! 
In  what  transports  have  holy  souls  been  upon  the  view  and 
contemplation  of  his  sovereign  power  and  dominion ;  his 
■wise  and  righteous  government;  his  large  and  flowing 
goodness,  tliat  extends  in  common  to  all  the  works  of  his 
hands!  Labour  to  imitate  the  ingenious  and  loyal  affec- 
tion of  this  kind,  whereof  you  hud  many  expressions  in 
the  .sacred  volume.  For  what  hath  been  matter  of  delight 
to  saints  of  old,  ought  surely  still  as  much  to  be  account- 
ed so.     To  give  instances : 

You  sometimes  find  them  in  a  most  complacential  ado- 
ration of  his  wonderful  wisdom  and  counsels.  O  the 
depths  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God  !  How  unsearchable  are  his  judgments,  and  his  ways 
past  finding  out  !i  And  again,  To  God  only  wise  be  glory, 
through  Jesus  Christ,  for  ever.  Amen."'  To  the  King 
eternal,  immortal,  invisible,  the  only  wise  God,  be  honour 
and  glory  for  ever,'  &c.  To  the  only  wise  God  our  Sa- 
viour, be  glory  and  majesty,  dominion  and  power,  now 
and  ever.i  &c.  Elsewhere  we  have  them  in  transports 
admiring  his  holiness.  Who  is  like  unto  thee,  0  Lord, 
among  the  gods !  Who  is  like  thee  glorious  in  holiness !" 
There  is  none  holy  as  the  Lord ;  for  there  is  none  besides 
thee,  neither  is  there  any  rock  like  our  God!"  And  this  is 
recommended  and  enjoined  to  his  holy  ones  as  the  special 
matter  of  their  joy  and  praise  ;  Rejoice  in  the  Lord,  ye 
righteous,  and  give  thanks  at  the  remembrance  of  his  ho- 
liness.?  At  other  times  we  have  their  magnificent  cele- 
brations of  his  glorious  power,  and  that  by  way  of  triumph 
over  the  paganish  guds :  Our  God  is  in  the  heavens,  he 
hath  done  whatsoever  he  pleased.'  Their  idols  are  .silver 
and  gold,  &c.  Be  thou  exalted,  O  God,  in  thine  own 
strength."  We  will  sing  and  prai.se  thy  power.  Forsake 
me  not  until  I  have  showed  thy  strength  unto  this  genera- 
tion, and  thy  power  to  every  one  that  is  to  come,b  &c. 
This  is  given  out  as  the  song  of  Moses  and  the  Lamb; 
"  Who  shall  not  fear  thee,  O  Lord,  and  glorify  thy  name  V 
Great  and  marvellous  are  thy  works,  Lord  God  Almighty, 
&c.  And  how  do  they  magnify  his  mercy  and  goodness, 
both  towards  his  own  people  and  his  creatures  in  general. 
'  O  how  great  is  thy  goodness  which  thou  hast  laid  up 
for  them  that  fear  thee,  that  thou  hast  wrought  for  them 
that  trust  in  thee  before  the  children  of  men  !  Rejoice  in 
the  Lord,  O  ye  righteous,  for  praise  is  comely  for  the 
upright ;  praise  the  Lord  with  harp ;  sing  unto  him  wi;li 
the  psaltery,d — The  earth  is  full  of  the  goodness  of  the  Lord. 
I  will  extol  thee,  my  God,  O  King,  I  will  bless  thy  name 
for  ever  and  ever.'  Men  shall  speak  of  the  might  of  thy 
terrible  acts,  they  shall  abundantly  utter  the  memory  of 
thy  great  goodness,  and  shall  sing  of  thy  righteousness. 
The  Lord  is  gracious  and  full  of  compassion,  slow  to  anger, 
and  of  great  mercy.  The  Lord  is  good  to  all,  and  his 
tender  mercies  are  over  all  his  works.  To  insert  all  that 
might  be  mentioned  to  this  purpose,  were  to  transcribe  a 
great  part  of  the  Bible.  And  in  what  raptures  do  we 
often  find  them,  in  the  contemplation  of  his  faithfulness 
and  truth,  his  justice  and  righteousness,  his  eternity,  the 
boundlessness  of  his  presence,  the  greatness  of  his  works, 
the  extensiveness  of  his  dominion,  the  perpetuity  of  his 
kingdom,  the  exactness  of  his  government :  Who  is  a 
strong  God  like  unto  thee,  and  to  thy  faithfulness,  round 
about  theeli  Thy  mercy,  O  Lord,  is  in  the  heavens,  and 
Ihy  laiihfulness  reaches  unto  the  clouds.?  Before  the 
mountains  were  brought  forth,  or  ever  thou  hadst  formed 
the  earth  or  the  world,  from  everlasting  to  everlasting 
thou  art  God.h  But  will  God  indeed  dwell  on  the  earth  1 
Behold,  the  heaven  and  heaven  of  heavens  cannot  contain 
thec.i  The  works  of  the  Lord  are  great,  sought  out  of 
them  that  have  pleasure  therein.  His  work  is  honourable 
and  glorious.k  &c.  All  Ihy  works  shall  praise  thee,  O 
Lord,  and  thy  saints  shall  bless  thee;  they  shall  speak  of 
the  glory  of  thy  kingdom,  and  talk  of  thy  power,  to  make 
known  to  the  sons  of  men  his  mighty  acts,  and  the  glorious 

r  Chap. 


u  Exod,  XV.  11. 

X  1  arm. 

.  2. 

»  1   1 

y  Psal  xcv]i  V2. 

r.  P,a!.  cxv. 

a  Psal  XX 

13. 

b  Psal-  IxM.  18. 

e  PMl.  «xu.  19. 

d  Pial.  IX 

xiu. 

.tc 

e  Psal.  cilv.  1,  ic 

majesty  of  his  kingdom.i  Thy  kingdom  is  an  everlasting 
kingdom,  and  thy  dominion  endureth  throughout  all  gene- 
rations. 

And  his  glory  in  the  general,  (which  results  from  his 
several  excellencies  in  conjunction,)  how  loftily  is  it  often 
celebrated  with  the  expression  of  the  most  loyal  desires, 
that  it  may  be  every  where  renowned,  and  of  greatest  com- 
placency, in  as  far  it  is  apprehended  so  to  be.  The  glory 
of  the  Lord  shall  endure  for  ever.  They  shall  sing  in  the 
ways  of  the  Lord,  for  great  is  the  glory  of  the  Lord.  Be 
thou  exalted  above  the  heavens,  let  thy  glory  be  above  all 
the  earth.'"  Let  them  praise  the  name  of  the  Lord,  for  his 
name  alone  is  excellent,  his  glory  is  above  the  earth  and 
the  heavens."  When  you  read  such  passages  as  these, 
(whether  they  be  elogies  or  commendations  of  him,  or 
doxologies  and  direct  attributions  of  glory  to  him,)  you  are 
to  bethink  yourselves,  with  what  temper  of  heart  these 
things  were  uttered  !  with  how  raised  and  exalted  a  spirit' 
what  high  delight  and  plea,sure  was  conceived  in  glorifying 
God,  or  in  beholding  liim  glorious!  How  large  and  un- 
bounded a  heart,  and  how  full  of  his  praise,  doth  still  every 
where  discover  itself  in  such  strains ;  when  all  nations, 
when  all  creatures,  when  every  thing  that  hath  breath, 
when  heaven  and  earth  are  invited  together,  to  join  in  the 
concert,  and  bear  a  part  in  his  praises !  And  now  eye  him 
under  the  same  notions  under  which  you  have  seen  him 
so  magnified,  that  in  the  same  way  you  may  have  your 
own  heart  wrought  up  to  the  same  pitch  and  temper  to- 
wards him.  Should  it  not  provoke  an  emulation,  and 
make  you  covet  to  be  amidst  the  throng  of  loyal  and  de- 
voted souls,  when  you  see  them  ascending  as  if  they  were 
all  mcen.se  !  when  you  behold  them  dissolving  and  melting 
away  in  delight  and  love,  and  ready  to  expire,  e\'en  faint- 
ing that  they  can  do  no  more  ;  designing  their  very  last 
breath  shall  go  forth  in  the  close  of  a  song  !  I  will  sing 
unto  the  Lord  as  long  as  I  live,  I  will  sing  praise  to  my 
God  while  I  have  my  being  I"  How  becoming  is  it  to 
resolve,  "  This  shall  be  my  aim  and  ambition,  to  fly  the 
same,  and  if  it  were  possible,  a  greater,  height."  Read 
over  such  psalms  as  arc  more  especially  designed  for  the 
magniiying  of  God  ;p  and  when  you  see  what  were  the 
things  that  were  most  taking  to  so  spiritual  and  pious 
hearts  ;  thence  receive  instruction,  and  aim  to  have  your 
hearts  alike  affected  and  transported  with  the  same  things. 
Frame  the  supposition,  that  you  are  meant,  that  the  in- 
vitation is  directed  to  you,  "  O  come  let  us  sing  unto  the 
Lord,  let  us  come  before  his  presence  with  thanksgiving, 
and  make  a  joyful  noise  to  him  with  psalms;  for  the  Lord 
is  a  great  God,  and  a  great  King  above  all  gods,"  &c.  And 
think  with  yourselves.  Is  he  not  as  great  as  he  was  7  Is  he 
not  as  much  our  Maker  as  he  was  theirs  1  Is  it  not  now 
as  true,  that  "  The  Lord  reigneth,  and  is  high  above  all 
the  earth,  and  exalted  far  above  all  gods.''  Now  since 
these  were  the  considerations  upon  which  so  great  com- 
placency was  taken  m  him,  set  the  same  before  your  own 
eyes.  And  since  these  were  proposed  as  the  matter  of  so 
common  a  joy,  and  the  creation  seems  designed  for  a 
musical  insttumenl  of  as  many  strings  as  there  are  crea- 
tures in  heaven  and  earth  ;  awake,  and  make  haste  to  get 
your  heart  fixed;  lest  "the  heavens  rejoice,  and  the 
earth  be  glad,  the  world  and  all  that  dwell  therein  ;  lest 
the  sea  roar,  and  the  fulness  thereof,  the  floods  clap  their 
hanils,  the  fields  and  the  hills  be  joyful  together,  and  all 
the  irees  of  the  wood  rejoice  before  the  Lord,"  while  you 
only  are  silent  and  unconcerned. 

And  seriously  consider  the  kind  and  nature  of  that  joy 
and  delight  in  God  wherewith  the  hearts  of  holy  men  diH 
so  exceedingly  abound  ;  which  is  to  be  collected  from  the 
expressed  ground  and  reasons  of  it,  for  the  most  parL 
wheresoever  you  have  any  discovery  of  that  joy  itself 
This  general  and  principal  character  may  be  given  of  it, 
that  it  was  a  sincerely  devout  and  a  loyal  joy ;  not  a  mean, 
narrow,  selfish  pleasure,  a  hugging  of  themselves  in  this 
apprehension  merely.  It  is  well  with  me,  or,  I  am  safe  and 
happy  whatsoever  becomes  of  the  world.  This  wxs  still 
the  burden  of  their  song ;  The  Lord  is  great,  and  glorious, 


r  Psal  Ixix.  K  Psal.  xixvi.         b  Psal.  i 

It  Psal.  cxi.  I  Psal.  cxlv.  m  Psal  • 

n  Psal.  cxiviij  13.  o  Psal  c 

p  Psal.  \iii.  xlviii.  xcv.  xcvi.  xcvil.  xcvjij.  xcix.  • 


PiBT  It. 


OF  DELIGHTING  IN  GOD. 


407 


and  excellent ;  is  exalted  and  most  high  over  all.  And  it 
is  to  be  observed,  that  as  this  was  the  common  and  more 
usual  strain  and  temper  of  holy  souls,  in  the  ages  whereof 
the  Scriptures  give  us  any  account ;  so  were  doubts,  and 
fears  and  troubled  thoughts  concerning  their  own  interest 
in  God,  a  great  deal  less  usual  and  common  in  those  days. 
So  that  in  proportion  to  the  other  pious  and  holy  exercises 
of  such  as  were  true  fearers  of  God  and  devoted  to  him, 
there  is  little  account  given  us  of  any  thing  of  that  kind  in 
the  sacred  writings,  and  especially  in  the  New  Testament 
of  our  Lord.  An  argument  that  such  as  were  sincerely 
religious  were  most  taken  up  about  the  interest  of  God  and 
Christ  in  the  world,  rejoicing  either  in  the  observation  of 
its  growth  and  increase,  or  in  the  hope  and  confidence 
that  it  shall  grow :  and  that  they  were  much  less  concern- 
ed about  their  own  interest ;  yea,  and  that  this  course  did 
thrive  best  with  them.  While  they  were  most  mtent  upon 
the  affairs  of  their  common  Lord,  their  own  were  well 
enough  provided  for. 

We  cannot  hereupon  but  note  therefore  by  the  way,  how 
altered  a  thing  religion  is  now  become.  Almost  the  whole 
business  of  it,  even  among  them  that  more  seriously  mind 
any  thing  belonging  to  it,  is  a  fear  of  going  to  hell ;  and 
hence  perpetual,  endless  scruples,  doubts,  and  inquiries 
about  marks  and  signs,  and  how  to  know  what  is  the  least 
degree  of  that  grace  which  is  necessary  to  their  being 
saved.  As  if  the  intention  were  to  beat  down  the  price  to 
the  verv  lowest,  and  dodge  always,  and  cheapen  heaven 
to  the  utmost,  it  may  be  feared  (,as  to  many)  with  a  design 
not  to  aim  at  any  thing  higher  than  what  is  merely  neces- 
sary to  that  purpose  only,  and  never  to  mind  being  excel- 
lent, but  only  being  saved.  And  yet  also  it  were  well,  in 
a  comparative  sense,  if  that  itself  were  minded  in  good 
earnest  by  many  that  profess  beyond  the  common  rate  ; 
and  that  whereas  their  own  interest  is  the  thing  they  most 
mind,  it  were  not  their  meanest  and  least  considerable 
mterest,  even  that  of  their  sense  and  flesh,  and  secular  ad- 
vantage ;  and  that  under  the  pretence  too  (which  makes 
the  matter  so  much  the  worse)  of  much  love  and  zeal 
God-ward,  and  devotedness  to  his  interest ;  which  they 
supposed  involved  an-1  wrapt  up  wholly  with  theirs. 
Whence  also  all  their  delight  and  joy  is  measured  only  by 
the  aspect  of  the  world,  and  of  public  affairs  upon  them 
and  their  private  ones.  And  they  are  either  ov  erwhelmed 
with  sorrow,  or  transported  with  joy,  according  as  the  state 
of  things  doth  either  frown  upon  or  favour  their  concern- 
ments. In  the  days  when  the  interest  of  Christ  lay  more 
entirely  and  undividedly  among  one  sort  of  men  ;  and 
more  apparently,  their  contests  being  less  among  them- 
selves, and  chiefly  with  the  infidel  world;  and  they  had, 
for  the  most  part,  no  enemies  but  those  in  common  of  the 
Christian  name  and  cause:  so  that  any  common  state  of 
suffering  to  them,  was  the  visible  prejudice  of  that  cause 
and  interest :  why,  what,  did  they  delight  and  please  them- 
selves in  nothing  but  a  warm  sun  and  halcyon  seasons  1 
Surely  they  had  matter  little  enough  for  that  sort  of  joy. 
And  what,  did  they  therefore  dejectedly  languish  and  de- 
spond, and  give  themselves  up  to  sorrow  and  despair  1 
Nor  that  neither ;  unless  they  had  all  had  but  one  neck, 
and  that  also  perfectly  in  the  enemies'  power,  it  had  been  an 
impossible  thing  to  stifle  and  extinguish  their  delight  and 
joy.  So  fully  did  Christ  make  it  good  to  thera,  that  their 
sorrow  should  be  turned  into  joy,  and  their  joy  should  no 
man  take  from  them.  For  even  that  increased  it  which 
aimed  at  its  suppression ;  and  the  waters  thrown  upon 
their  flame,  became  rivers  of  oil.  They  had  got  a  secret 
way  of  "rejoicing  in  tribulation,  of  counting  it  all  joy 
w^en  they  fell  into  divers  temptations,  of  taking  pleasure 
in  reproaches  for  the  sake  of  Christ;"  of  turning  difficulties 
and  hazards  into  matter  of  triumph,  of  taking  joyfully  the 
spoiling  of  their  goods,  and  glorying  to  be  coimted  worthy 
to  suffer  any  thing  for  so  excellent  a  name.  Insomuch, 
that  though  their  head  and  Lord  was  in  a  most  ignomini- 
ous way  taken  from  them,  and  they  left  as  a  despised  party 
of  men  in  the  midst  of  an  outrageous  world,  under  the 
(seemingly  hopeless)  profession  of  addictedness  to  the 
interest  of  a  man  that  died  upoa  a  cross  among  thieves 
but  the  other  day :  and  though  many  of  them  never  saw 
his  face,  but  had  their  knowledge  of  him  by  report  and 
q  1  Pet.  i.  8. 


hearsay,  yet  believing  they  rejoiced,  with  joy  imspeakable 
and  full  of  glory.i  The  matter  and  groimd  of  their  joy 
was  not  so  uncertain  and  changeable  a  thmg,  nor  so  light 
and  unsubstantial,  as  the  world's  kindness  and  favour,  and 
the  smooth  face  of  a  terrene  sk"}'.  These  were  true  lovers 
of  Christ ;  and  such  as  counted  him  worthy  for  whom  they 
should  do  all  that  lay  in  their  power,  and  suffer  all  which 
it  was  m  the  power  of  any  others  to  do  against  them  upon 
his  accotmt. 

They  that  rejoice  and  place  their  delight  in  the  blessed 
God  himself  through  Jesus  Christ,  have  for  the  object  of 
their  joy  the  everlasting  I  AM,  him  who  is  the  same  yes- 
terday, and  to-day,  and  for  ever.  And  whose  excellent 
glory  may  be  clouded  indeed  and  eclipsed  to  the  world 
and  the  eye  of  sense ;  but  still  shines  in  itself,  and  to  the 
eye  of  faith,  with  the  same  bright  and  undiminished  lustre. 
That  delight  will  then  be  continued  and  permanent,  and 
ever  springing  up  in  fresh  liveliness  and  vigour,  which  is 
taken  in  this  blessed  object,  considered  as  it  is  in  itself; 
and  that  halh  place  in  a  soul  that  acts  in  a  steady  direct 
course  towards  that  object,  without  sinister  respects,  or 
any  selfish  ones,  ot  even  the  highest  kind,  otherwise  than  in 
that  subordination  which  will  be  suitable  to  the  vast  dis- 
proportion and  inequality  between  God's  interest  and  ours ; 
that  is,  (looking  upon  our  own  external  concernments  as 
imworthy  to  be  named  in  the  same  day,)  that  though  we 
reckon  what  there  is  <}electable  in  God  will  make  for  our 
eternal  advantage;  yet  to  consider  that  advantage  of  ours 
so  much  less,  and  to  be  so  much  more  pleased  and  satisfied, 
that  he  is  in  himself  blessed  and  glorious,  as  it  is  in  it.self 
a  thing  more  considerable  that  he  be  so,  than  it  is  what 
becomes  of  us,  or  of  any  creature,  or  of  this  whole  crea- 
tion. We  are  not  indeed  concerned,  nor  may  think  it 
warrantable,  to  put  ourselves  upon  any  such  severe  and 
unnatural  trials  of  our  love  and  fidelity  to  him,  as  to  put 
the  question  to  our  own  hearts.  Could  we  be  content  to  lie 
in  hell,  or  be  in  the  state  of  the  damned  for  ever  for  his  glory  "i 
For  it  were  a  most  injurious  and  vile  supposition  of  some- 
what inconsistent  with  his  own  most  blessed  nature,  and 
eternal,  essential  felicity,  (for  his  happiness  cannot  but  be 
much  placed  in  the  benignity  of  his  nature,)  to  imagine 
that  he  ever  can  be  pleased,  or  esteem  himself  glorified,  by 
the  everlasting  miseries  of  any  one  that  truly  loves  him. 
We  ought  to  abhor  the  mention  or  imagination  of  such  a 
thing,  as  a  blasphemy  against  his  infinite  goodness  :  the  de- 
nial whereof  were  to  deny  his  Godhead.  And  it  were  also 
an  absurd  and  self-contradicting  supposition :  for  none  can 
be  in  the  state  of  the  damned,  but  they  must  be  also  in  a 
state  of  enmity  to  God,  and  of  all  wickedness  and  ma- 
lignity arrived  and  grown  up  to  its  highest  pitch  ;  which 
indeed  is  the  verv  horror  and  inmost  centre  of  hell ;  wick- 
edness and  eternal  misery  differing  (for  the  most  part)  but 
in  degree,  as  grace  and  glory  do.  So  that  to  put  ourselves 
upon  this  trial  of  sincerity  towards  God,  were  to  ask  our- 
selves, whether  we  would  be  willing  to  express  our  sincere 
love  to  God,  by  everlasting  hatred  of  him;  and  the  truth 
of  our  grace,  by  being  as  maliciously  wicked  as  the  devil 
and  his  angels'!  The  expressions  of  Moses  and  Paul  so 
frequently  alleged  can  be  wiredrawn  to  no  such  sense. 
This  is  no  place  to  discuss  the  importance  of  them.  But 
it  were  certainly  most  imprudent  (whatsoever  they  import) 
to  seek  marks  of  sincere  love  to  God  thence,  which  may 
be  fetched  from  so  many  plain  texts  of  Scripture.  But  it 
is  out  of  question  that  we  may  and  ought  to  mind  and 
take  complacency  in  our  own  blessedness,  in  a  degree  in- 
ferior and  subordinate  to  that  which  we  take  in  the  glory 
of  the  blessed  God,  without  making  the  sinful  and  absurd 
supposition  of  their  inconsistency;  or  that  we  can  ever 
be  put  to  choose  the  absence  or  privation  of  the  one  as  a 
means  to  the  other.  And  such  complacency  and  delight 
in  God  as  arises  upon  such  grounds  is  of  the  right  stamp 
and  kind. 

See  then  that  yours  be  a  well  complexioned  delight,  and 
such  as  inwardly  partakes  of  the  true  nature  of  religion, 
i.  c.  that  hath  in  it  entire  devotedness  to  God  as  the  very 
life,  soul,  spirit  of  it.  And  if  this  be  not  the  thing,  but 
merely  self-satisfaction,  which  you  chiefly  have  in  pursuit 
imder  the  name  of  delight  in  God;  you  beat  the  air,  and 
do  but  hunt  after  a  shadow.    For  there  is  no  such  thing 


OF  DELIGHTING  IN  GOD. 


Part  n. 


as  real,  solid  delight  in  God  any  where  existing,  or  ever 
will  be,  separately  and  apart  from  a  supreme  love  and  ad- 
dictedness  of  heart  to  him  and  his  interest  as  our  chief 
and  utmost  end.  Which  temper  of  spirit  towards  him, 
must  be  maintained  .ind  improved,  by  our  fixed  intuition 
and  view  of  his  glorious  greatness,  and  absolute  excellen- 
cy and  perfection  ;  and  the  congruity  and  fitness  which 
we  thereupon  apprehend,  that  we  and  all  things  (as  all  are 
of  him)  should  be  wholly  to  him,  that  he  alone  may  have 
the  glory. 

5.  And  though  you  are  not  to  prefer  the  consideration 
of  your  own  interest  in  God  as  a  good  suitable  to  you,  or 
to  give  it  the  highest  place  in  your  delight;  yet  also  you 
must  take  heed  of  neglecting  it,  or  of  denying  it  any  place 
at  all.  For  though  we  may  plainly  observe,  as  hath  been 
said ;  that  it  was  the  usual  temper  of  holy  men  of  old,  to 
be  most  taken  up  in  admiring  God  upon  the  account  of 
his  own  excellency  and  glory,  in  itself  considered ;  and 
may  thence  collect  that  to  be  the  genuine  right  temper  of 
a  gracious  heart  when  it  is  most  itself:  yet  also  'tis  as  evi- 
dent, that  they  were  far  from  neglecting  their  own  interest 
in  God,  and  that  they  counted  it  not  a  small  matter;  yea, 
that  it  had  (though  not  the  principal)  a  very  great  influ- 
ence upon  their  clelight  and  joy  in  him.  No  one  can  read 
the  Bible,  and  not  have  frequent  occasion  to  take  notice  of 
this.  For  how  often  do  we  lind  him  spoken  of  under  the 
names  of  tiieir  portion,  heritage,  &c.  And  in  what  raptures 
of  joy  do  we  often  liud  them  upon  that  account !  So  the 
Psalmist  considers  him,  when  he  says.  The  lines  are  fallen 
to  him  in  pleasant  places,  and  he  had  a  goodly  heritage.' 
How  often  do  we  find  them  glorying  in  their  relation  by 
covenant,  and  making  their  boasts  of  him  as  their  God  ;  I 
will  love  thee,  0  Lord,  my  strength,'  &c.  You  have  my 
no  less  than  nine  times  repeateil  in  the  beginning  (the  first 
and  second  verses)  of  that  psalm, — my  strength,  my  rock, 
my  fortress,  my  deliverer,  my  God,  &c.  And  afterwards 
how  glorious  a  triumph  is  there  raised,  and  in  what  ex- 
ultation do  we  behold  them  upon  this  !  "  Who  is  God  save 
the  Lord,  and  who  is  a  rock  save  our  God  V'l  And  again, 
"  The  Lord  liveth,  and  blessed  be  my  rock,  and  let  the 
God  of  my  .salvation  be  exalted."  And  this  was  some  of 
the  last  holy  breath  uttered  by  that  anointed  one  of  the 
God  of  Jacob,  and  the  sweet  Psalmist  of  Israel ;  He  hath 
made  with  me  an  everlastingcovenant  ordered  in  all  things 
and  sure;"  and  this  is  all  my  salvation  and  all  my  desire. 
With  this,  how  well  satisfied  and  pleased  did  he  expire, 
and  go  down  to  the  grave !  And  the  people  of  God  are 
sometime  represented  as  so  taken  with  this  apprehension 
of  their  peculiar  relation  to  God,  that  they  cannot  be  con- 
tent to  know,  but  they  proclaim  it ;  nor  was  it  enough  the 
present  age  should  know,  but  thev  must  have  it  told  the 
followinggeneralion  ;  Let  mount  Sion  rejoice,  &c.  Mark 
— That  ye  may  tell  the  generation  following' — For  this 
God  is  our  God.  See  their  ostentation  of  him,  this  God  1 
q.  d.  "  Behold  what  a  God  have  we  !  view  him  well,  and 
take  notice  how  glorious  a  God  he  is."  And  as  they  glory 
in  the  greatness  of  the  God  to  whom  they  were  related,  so 
they  do  in  the  eternity  of  the  relation.  This  God  is  our 
God  for  ever  and  ever !  &c.  And  how  unexpressible  was 
the  inward  pleasure  wherewith  we  may  suppose  those 
words  to  have  been  uttered,  God,  even  our  own  God,  shall 
bless  us  !>  How  delightful  an  appropriation  !  as  if  it  were 
intended  to  be  said,  the  blessing  ilself  were  less  significant, 
it  could  not  have  that  savour  with  it,  if  it  were  not  from 
our  own  God.  Not  otily  therefore  allow  but  urge  your 
spirits  thus  to  look  towards  God,  that  you  may  both  de- 
light in  him,  as  being  in  himself  the  most  excellent  one, 
and  also  as  being  yours;  for  know,  you  are  not  permitted 
only,  but  obliged,  to  eye,  accept,  and  rejoice  in  him  as  such. 
It  is  his  first  and  great  law,  and  the  form  of  his  covenant 
which  he  requires  you  to  enter  into  with  him,  to  take  him 
for  your  God.  Herein  to  be  shy  and  decline,  is  to  rebel. 
And  when  he  offers  himself  in  all  his  rich  fulness  to  be 
your  porlion  and  your  Gi«l,  how  vile  ingratitude  were  it 
to  neglect  and  overlook  the  kindness  of  the  nvorture  !  It 
is  his  glory  to  have  indigent  souls  satiating  themselves  in 
him,  drawing  from  him  their  vital  breath,  living  upon  him 
as  their  all :  confessing  they  cannot  live,  but  by  his  vouch- 


safed communications.  And  if  you  should  say  you  love 
him,  but  so  he  be  ever  glorious  in  himself,  you  care  not  to 
be  happy ;  it  would  sound  like  a  hollow  compliment.  You 
are  not  to  deal  with  a  God  upon  such  terms.  It  becomes 
you  not,  nor  is  suitable  to  him.  It  is  fit  for  you  to  own 
it  to  him,  that  he  is  your  life,  that  you  are  a  mere  nothing 
in  yourself,  and  must  seek  your  all  in  him.  Your  song 
and  your  prayer  must  be  directed  to  him  as  the  God  of 
your  life.«  You  do  not  own  him  as  God,  except  you  own 
and  adore  him  as  your  all-sufficient  good,  and  that  fulness 
which  filleth  all  in  all.  You  detract  from  the  glory  of  his 
Godhead,  if  you  attribute  not  this  to  him ;  and  if  accord- 
ingly, as  one  that  cannot  live  without  him,  you  do  not  seek 
union  with  him,  and  join  yourself  to  him,  and  then  rejoice 
and  solace  your.self  in  that  blessect  conjunction. 

And  if  you  be  not  sure  35  yet  that  he  is  yours,  your  de- 
lighting in  him  is  not  therefore  to  be  suspended  and  de- 
layed till  you  be.  But  in  the  meantime  delight  in  him  as 
willing  to  become  yours.  To  disbelieve  that  he  is  willing, 
is  10  give  him  the  lie.  It  is  the  great  design  of  his  Gospel 
so  to  represent  him  to  you.  See  that  your  hearts  do  em- 
brace and  close  with  that  as  a  most  delightful  and  lovely 
representation  :  the  great  and  glorious  Lord  of  heaven  and 
earth  offering  himself  in  all  his  fulness  to  be  thine!  thy 
portion  and  thy  God  for  ever  !  How  transporting  should 
this  be  to  you !  Nor,  if  you  suspect  the  sincerity  of  your 
own  heart  towards  him,  (which  is  the  only  thing  you  can 
have  any  pretence  to  suspect,  for  it  were  a  blasphemy  to 
his  truth  and  goodness  to  intimate  a  suspicious  thought  of 
him,)  may  you  therefore  spend  all  your  time  in  anxious  in- 
quiries, or  in  looking  only  upon  your  own  evil  heart;  but 
look  most,  and  with  a  direct  and  steady  eye,  towards  him. 
Behold  and  view  well  his  glory  and  his  love,  that  by  this 
means  your  heart  may  be  captivated  and  more  entirely 
won  to  him. 

This  makes  delight  in  God  a  strange  thing  in  the  hearts 
and  practice  of  many.  They  find  too  much  cause  of  com- 
plaint concerning  their  own  hearts,  that  they  are  disaffected 
and  disinclined  God-ward.  And  what  is  the  course  they 
take  hereupon  1  Their  religion  isnolhingbut  complaint; 
and  all  their  days  are  spent  in  beholding  that  they  are  bad, 
without  ever  taking  the  way  to  become  better.  They  con- 
clude their  case  to  be  evil  and  full  of  danger,  because  they 
find  they  can  take  no  delight  in  God;  and  they  will  lake 
no  delight  in  him  because  they  have  that  apprehension  of 
the  danger  of  their  ca.se.  And  so  their  not  delighting  in 
God  resolves  into  itself  And  they  delight  not  in  him 
because  they  delight  not  in  him.  'Tis  strange  the  absurdi- 
ty of  this  is  not  more  reflected  on.  And  what  now  is  to 
be  done  in  this  case  1  To  rest  here  is  to  be  held  in  a  cir- 
cle of  sin  and  misery  all  your  days ;  and  would  signify  as 
if  delighting  in  God  were  a  simple  impossibility,  or  a.s  if 
not  to  delight  in  Gtid,  were  a  thing  so  highly  rational  as 
to  be  its  own  .sufficient  self-justification  ;  and  that  it  were 
reason  enough  not  to  delight  in  him  because  we  do  not. 
There  can  be  no  other  way  to  be  taken  but  to  behold  him 
more  in  that  discovery  of  him  which  his  Gospel  sets  before 
your  eyes,  and  in  that  way  seek  to  have  your  hearts  taken 
with  his  amiableness  and  love,  and  allured  to  delight  in 
him.  And  labour  in  this  way  to  have  that  delight  increased 
10  that  degree,  that  it  may  cease  to  he  a  question  or  doubt 
with  you,  Do  I  delight  in  God  or  no?  Whence  when  you 
reflect  and  find  that  you  do,  then  shall  you  have  that  ad- 
ditional matter  of  further  delight ;  that  whereas  you  before 
look  delight  in  him  because  being  in  him.self  so  excellent 
a  one  he  hath  freely  offered  himself  to  you  to  become 
vours,  you  mav  now  delight  in  him  also,  because  you  are 
sure  he  is  so;  whereof  you  cannot  have  a  more  satisfying 
assurance  than  from  his  so  express  saying,  I  love  them 
that  love  me  ;•  and  we  love  him  because  he  loved  us 
first.i. 

6.  Take  especial  heed  of  more  apparent  and  grosser  trans- 
gressions. Nor  account  3'our  security  from  the  danger  of 
them  so  much  to  stand  in  your  being  ordinarily  out  ot  the 
way  of  temptnlions  to  them,  as  in  an  habitual  frame  of 
holiness,  and  the  settled  aversion  of  your  heart  to  them. 
Endeavour  a  growing  conformity  to  God  in  the  temper  of 
your  spirit,  and  to  be  in  love  with  purity;  that  your  heart 


Part  II. 


OP  DELIGHTING  IN  GOD. 


409 


may  no  more  endure  an  impure  thought,  than  you  would 
fire  in  your  bosom.  If  you  be  herein  careless  and  remiss, 
and  suffer  your  heart  to  grow  dissolute,  or  more  bold  and 
adventurous,  inadmittingsinful  cogitations;  or  if  you  have 
more  liking  or  less  dislike  of  any  wicked  course  wherein 
others  take  their  liberty ;  you  are  approaching  the  borders 
of  a  dangerous  precipice.  And  if  some  greater  breach 
hereupon  ensue  between  God  and  you,  what  becomes  of 
your  delight  in  him !  A  sad  interruption  of  such  pleasant 
intercourse  cannot  but  follow,  both  on  his  pan  and  on 
yours.  On  his  part,  a  suspension  and  restraint  of  those 
commtmications  of  light  and  grace  which  are  necessary 
to  your  delight  in  him.  He  will  be  just  in  his  way 
of  dealing  towards  those  of  his  own  family,  as  well  as 
merciful.  It  appears  how  much  David's  delight  in  Gfod 
was  intermitted,  upon  his  great  transgression,  through 
God's  withdrawing  from  him,  when  he  prays  he  would 
restore  the  joy  of  his  salvation. =  And  on  yoiir  part,  will 
ensue  both  less  liking  of  God's  presence,  and  dread  of  it. 
Your  inclination  will  not  be  towards  him  as  before;  though 
the  act  of  sin  be  soon  over,  the  effect  will  remain  ;  even 
a  carnal  frame  of  spirit  that  disaflects  converse  whh  God, 
and  cares  not  to  come  nigh  him.  And  if  that  were  not,  a 
guilty  tear  would  hold  you  off;  so  that  if  you  were  willing, 
you  would  not  dare  to  approach  him.  Your  liberty  taken 
to  sin  would  soon  infer  a  bondage  upon  your  spirit  God- 
ward,  imless  conscience  be  wholly  asleep  ;  and  you  have 
learned  a  stupid,  insolent  confidence  to  affront  God,  which 
surely  would  signify  little  to  your  delight  in  him.  Thou 
shalt  put  away  iniquity  from  thy  tabernacles.  Then  shalt 
thou  have  thy  delight  in  the  Almighty ;  and  shalt  lift  up 
thy  face  tmlo  God.d  The  conscience  of  unpurged  iniquity 
will  not  let  you  lift  up  your  face  or  appear  in  that  glorious 
presence. 

7.  Cherish  the  great  grace  of  humility;  and  be  ever 
mean  and  low  in  your  own  eyes.  That  temper  carries  in 
it  even  a  natural  disposition  to  delight  in  God.  How 
sweet  complacency  will  such  a  soul  take  in  him!  His 
light  and  glory  shine  with  great  lustre  in  the  eyes  of  such 
a  one  while  there  is  not  a  nearer,  imagined  lustre  to  vie 
therewith.  Stars  are  seen  at  noon,  by  them  that  descend 
low  into  a  deep  pit.  They  will  admire  God  but  liitle  that 
admire  themselves  much!  and  take  little  plea.sure  in  him, 
who  are  too  much  pleased  with  themselves.  And  how 
sweet  a  relish  have  his  love  and  grace  !o  an  humble,  lowly 
soul,  that  esteecTLs  itself  less  than  the  least  of  his  mercies  ! 
With  what  ravishing  delight  will  Divine  mercy  be  enter- 
tained, when  it  is  so  unexpectedly  vouchsafed  ;"  when  this 
shall  be  the  sense  of  the  soul  now  caught  into  the  embraces 
of  God's  love,  What  I,  vile  creature!  impure  worm  !  what, 
beloved  of  God!  Expectation,  grounded  especially  upon 
an  opinion  of  merit,  would  unspeakably  lessen  a  favour,  if 
it  were  afforded,  as  also  expected  evils'seem  the  less  when 
they  come.  But  the  lowly  soul,  that  apprehends  desert  of 
nothing  but  hell,  is  surprised  and  overcome  with  wonder 
and  delight,  when  the  great  God  expresses  kindness  to- 
wards il.  Besides  that  he  more  freely  communicates  him- 
self to  such  ;  To  this  man  will  I  look,  even  to  him  that  is 
poor  and  of  a  contrite  spirit,'  &c.  And  he  looks  to  such 
with  a  design  of  habitation  ;  heaven  and  earth  are  not  to 
him  so  pleasant  a  dwelling.  Down  then  into  the  dust ; 
there  you  are  in  the  fittest  place  and  posture  for  delightful 
converse  with  God. 

8.  Reckon  much  upon  an  eternal  abode  in  that  presence 
where  is  fulness  of  joy  and  pleasures  for  evermore.  En- 
joy by  a  serious,  believing  foresight  the  delights  of  heaven; 
laboiir  to  rejoice  in  hope  of  the  glory  of  God.  Look  be- 
yond this  your  present  state.  Confine  not  your  eye  and 
delight  to  what  is  now  to  be  enjoyed,  but  think  oi"  what 
shall  be.  Set  before  your  eyes  the  glorious  prospect  of  the 
blessed  God  communicating  himseff  to  that  vast  assembly 
of  angels  and  the  spirits  of  just  men  made  perfect,  in 
clearest  discoveries  of  his  glory,  and  richest  effusions  of 
his  goodness.  The  best  appearaiice  of  things  in  this  world, 
makes  but  a  dull  scene  in  comparison  of  this.  If  you  look 
towards  God  according  to  wliat  now  appears  of  his  glory 
ill  the  frame  of  the  universe,  and  the  course  of  his  admi- 
nistrations and  government  over  his  creatures,  he  hath  not, 
'tis  true,  left  himself  without  witness.    And  you  may  be- 

c  Psal.  li.  12.  d  Job  iiii. 


hold  much  that  would  be  to  you  the  matter  of  delightful 
admiration  ;  if  your  eye  be  clear,  and  can  pierce  through 
clouds  and  darljness  and  a  manifold  veil.  He  hath  made 
this  world,  and  is  every  where  in- it,  but  it  knows  him  not. 
His  light  shines  in  darkness,  that  doth  not  comprehend  it. 
Beams  of  his  glory  do  every  where  break  forth,  through 
every  creature,  providence,  law,  and  ordinance  of  his. 
But  much  of  his  glory,  that  shines  in  the  creation  is  hid 
by  a  train  of  second  causes,  through  which  few  look  to  the 
first.  His  laws  men  judge  of  according  to  their  interests 
and  inclinations,  while  the  holy,  glorious  majesty  that 
enacted  them  is  out  of  sight.  His  work  in  the  world  is 
carried  on  in  a  mystery.  His  interest  lives,  but  is  depressed. 
They  who  are  most  devoted  to  him  are  supported  indeed 
by  his  invisible  hand,  but  are,  in  the  meantime,  low,  for 
the  most  part,  and  afflicted.  If  you  now  limit  and  confine 
your  apprehensions  of  him  to  his  present  appearances,  the 
matter  of  your  delight  is  real,  but  much  diminished.  But 
conceive  of  him  (as  your  faith  can  behold  him  at  a>dis- 
tance)  in  that  posture  wherein  having  settled  the  eternal 
state  of  things  he  will  finally  show  himself  Conceive  him 
as  having  now  gathered  home  all  that  have  been  recovered 
to  hira  out  of  the  aposlaey,  and  joined  them  to  those  num- 
berless legions  of  iunoceni  and  pure  spirits  about  his  throne 
that  never  offended.  Conceive  him  as  dispensing  rewards, 
pouring  out  blessings,  upon  the  loyal  heads  and  hearts  of 
them  that  expressed  fidelity  and  duty  to  him  in  the  time 
and  slate  of  trial  and  temptation;  letting  his  glory  shine 
out  with  bright  and  direct  beams,  to  so  many  beholding 
and  admiring  eye.s;  giving  forth  the  full  and  salisfj'ing 
communications  of  his  love,  and  making  rivers  of  pleasure 
flow  perpeiually  to  the  replenishing  the  vast  enlarged  ca- 
pacities, of  so  innumerable  a  multitude  of  grateful  adoring 
spirits,  to  whom  it  is  now  sensibly  to  be  perceived  how  his 
fulness  filleth  all  in  all.  Take  this  view  of  him  ;  and  let 
your  faith  and  hope  thus  enter  inio  that  which  is  within 
the  veil.  And  remember  there  is  only  a  liule  time  between 
you  and  that  bles.sed  stale;  that  then  you  are  to  enter  into 
the  joy  of  your  Lord;  so  that  the  veryelement  and  region 
wherein  you  are  to  live  for  ever,  shall  be  nothing  else  but 
delight  and  joy.  In  this  way  of  believing  foresight,  and 
by  this  lawful  and  allowed  prepossession  of  future  blessed- 
ness, much  surely  would  be  added  to  your  present  delight 
in  God.  Should  not  the  thoughts  of  him  be  pleasant  to 
you  from  whom  you  are  expecting  so  great  things  ">  If 
your  delight  in  him  be  any  at  all,  upon  what  3'ou  have 
already  found  and  experienced  of  his  goodness  ;  it  should  | 
be  abundantly  the  more  upon  what  you  are  by  his  word 
encouraged  to  look  for. 

And  having  thus  given  some  account  in  what  way  de- 
light in  Gud  is  to  be  exercised  and  improved  ;  it  were  a 
charitable  hope  that  there  would  be  little  need  to  propound 
arguments  to  persuade  unto  it.  But  it  were  a  hope  not 
grounded  upon  common  experience,  which  too  plainly  tells 
us,  that  though  such  direclions  as  these  are  plain  and 
obvious,  not  unknown  to  Christians,  but  only  less  con- 
sidered, (whence  it  was  not  needless  here  to  recommend 
them,)  yet  delight  in  God  obtains  little  place  in  the  prac- 
tice of  the  most.  There  will  therefore  too  probably  be 
still  much  need  of  excitation  lo  it. 

And  yet  because  it  is  not  multitude  of  words  that  is  like- 
ly to  do  the  business,  but  the  weight  of  things,  urged  on 
by  a  more  powerful  hand  than  that  of  man,  and  that  much 
may  be  collected  to  tliis  purpose  from  what  hath  been  said 
of  the  sinfulness  of  ihe  omission;  I  shall,  with  great  bre- 
vity, offer  these  things  only  to  be  considered. 

Is  it  not  a  merciful  vouchsafement  that  the  holy  God 
allows  vou  to  place  your  delight  on  him,  and  invites  you 
to  It  1  How  much  grace  and  love  breathes  in  these  words, 
"  Delight  thyself  also  in  the  Lord  !"  Trust  in  him  was  re- 
commended before,  and  now  this  being  added  also;  how 
plain  is  it  that  your  ease  and  rest  is  the  thing  designed! 
Is  il  fit  to  receive  so  much  kindness  with  neglect?  Again, 
he  delights  in  you,  I  .speak  lo  such  of  whom  this  may  be 
supposed.  And  it  is  indefinitely  said,  his  delights  f  wQre 
with  the  sons  of  men.  Think  what  he  is,  and  what  you 
are  ;  and  at  once,  both  wonder  and  yield.  And  what  else 
have  you  to  delight  in?  what  thing  will  you  name  that 
shall  supply  the  place  of  GOD,  or  be  to  you  in  the  stead 

Isa.  bcvi.  1,  2.  f  Prop.  viii. 


410 


OF  DELIGHTING  IN  GOD. 


Pabt  IL 


of  him  ?  Moreover,  who  should  delight  in  him  but  you  t 
his  friends  1  his  sons  1  those  of  his  own  house  1  Think 
what  life  and  vigour  it  will  infuse  into  you  ;  and  that,  the 
joy  of  the  Lord  will  be  your  strength.?  How  pleasantly 
will  you  hold  on  your  course  1  and  discharge  all  the  other 
duties  of  this  your  present  state  !  You  mu.st  serve  him. 
Dare  you  think  of  throwing  off  his  yoke  1  How  desirable 
is  it  then  to  take  delight  in  him  whom  I  must  serve ! 
which  only  makes  that  service  acceptable  to  him,  and  easy 
to  mvself!  Further,  this  is  a  pleasure  none  can  rob  you 
of;  a  joy  that  cannot  be  taken  from  you.  Other  objects  of 
your  delight  are  vanishing  daily.  Neither  men  nor  devils 
can  ever  hinder  your  delighting  in  God,  if  your  hearts  be 
so  inclined.  And  were  you  never  brought  to  take  pleasure 
in  any  person  or  thing  to  which  you  had  a  former  aversion  1 
One  that  had  wronged  you  might  yet  possibly  win  you  by 
after-kindness.  Give  a  reason  why  you  should  be  more 
difficult  towards  the  blessed  God,  that  never  wronged  you  ! 
and  whose  way  towards  you  hath  constantly  imported  so 
miich  good  will  I 

And  consider  that  your  condition  on  earth  is  such,  as 
exposes  you  to  many  sufferings  and  hardships ;  which  by 
your  not  delighting  in  him,  you  can  never  be  sure  to  avoid, 
(for  they  are  things  common  lo  men,)  but  which,  by  your 
delighting  in  him,  you  may  be  easily  able  to  endure.  Be- 
sides all  this,  seriously  consider  that  you  must  die.  You 
can  make  no  shift  to  avoid  that.  How  easily  tolerable  and 
pleasant  will  it  be  to  think,  then,  of  going  to  him  with 
whom  you  have  lived  in  a  delightful  communion  before ! 
And  how  dreadful  to  appear  before  him,  to  whom  your 
own  heart  shall  accuse  you  to  have  been  (against  all  his 
imporl unities  and  allurements)  a  disaffected  stranger! 

To  these  I  add  the  consideration  in  the  other  part  of  the 
verse ;  "  And  he  shall  give  thee  the  desire  of  thine  heart." 
By  desire,  'tis  plain  we  are  to  understand  the  thing  de- 
sired, which  is  usual.  By  the  thing  desired,  we  must  not 
be  so  unreasonable  as  to  think  is  meant,  any  thing,  what- 
sover  it  be,  that,  even  with  the  greatest  extravagancy,  we 
may  set  our  hearts  upon  ;  as  worldly  possessions,  riches, 
honours,  &c.  For  it  were  most  unbecoming  that  delight 
in  God  should  be  so  mercenary  ;  or  be  propounded  as  the 

Erice  of  so  mean  things  ;  yea,  and  if  the  matter  were  so  to 
e  understood,  delight  in  God  were  a  means  to  the  attain- 
ing of  these  things  as  the  end  ;  which  were  to  make  the 
blessed  God  an  inferior  good  to  these.  Nor  can  we  sup- 
pose that  one  who  delights  in  God  should  ever  esteem  any 
reward  or  recompense  of  another  kind,  greater  than  what 
he  finds  in  this  very  delight  it.self  And  besides,  we  are 
very  prone  to  desire  things  that  (as  the  case  may  be)  would 
prove  very  hurtful  to  us.  If  God  should  gratify  us  with 
every  thing  we  fancy,  he  should  many  times  please  us  to 
our  ruin.  And  do  we  believe  that  when  he  hath  won  a 
person  to  place  his  delight  and  take  pleasure  in  himself, 
he  will  requite  him  with  a  mischief?  Since  then  we  may 
not  understand  him  to  mean,  that  whatsoever  we  desire,  if 
we  delight  in  him,  we  shall  have;  we  are  to  inquire  fur- 
ther. And  'tis  plain  the  things  that  can  be  supposed  to 
be  desired  by  such  persons  a,s  are  here  spoken  to,  must  be 
of  one  of  these  two  sorts:  either  things  of  a  spiritual  na- 
ture, that  tend  directly  to  the  gratification  and  advanta?;e 
of  the  inward  man;  or  else  external  good  things,  that 
make  for  the  support  and  comfort  of  this  present  life.  We 
will  suppose  il  to  be  the  one  or  the  other  of  these.  And 
shall  show  that  whichsoever  sort  it  be  that  is  desired,  de- 
lighting in  God  doth  naturally  infer  the  satisfaction  (some 
way  or  other)  of  such  desires. 

1.  Supposing  they  be  spiritual  good  things  that  are  do- 
sired,  delight  in  God  is  most  directly  the  satisfaction  of 
such  desire.  Whatsoever  purely  spiritual  good  we  can 
desire,  is  either  God  himself,  or  somewhat  in  order  to  him. 
If  it  be  God  himself  we  desire,  so  far  as  we  delight  in  him 
we  enjoy  him,  and  have  what  we  would  have;  and  can 
only  enjoy  him  more  fully,  by  more  entire  and  composed 
rest  and  delight  in  him.  If  it  be  somewhat  in  order  lo 
him,  he  is  still  supremely  and  ultimately  desired  in  that 
very  desire;  so  that  in  delighting  in  him,  we  have  our 
end,  and  thai  upon  which  this  desire  dolh  lastly  termi- 
nate. And  "ow  should  not  this  be  a  great  inducement 
to  us  to  delight  in  God,  that  hereby  our  desires,  the  mo- 

e  Nclicm.  viii. 


tions  of  our  working  hearts  directed  towards  him,  do  im- 
mediately find  in  him  a  peaceful  and  pleasant  rest,  and 
turn  into  a  satisfying  fruition  1 

3.  Supposing  the  things  we  desire  be  those  of  an  inferior 
kind;  delight  in  God  doth  not  a  little  to  the  satisfying  of 
them  also.  It  doth  not,  as  was  said,  entitle  us  to  the  things 
themselves  we  desire,  whatever  they  be,  or  how  tmsuit- 
able  soever  to  us. 

But,  first,  it  moderates  these  desires,  makes  them  sober, 
prudent,  and  rational,  and  capable  of  being  satisfied  with 
what  is  fit  for  us.  He  that  is  much  habituated  to  delight 
in  God,  is  not  apt  to  foolish  extravagant  desires.  This  is 
the  sense  of  such  a  one,  "  Not  my  will.  Lord,  but  thine, 
be  done."  He  may  desire  the  same  thing  that  others  do, 
yet  not  with  the  same  peremptory  and  precipitant  desire, 
but  with  a  desire  tempered  with  submission,  and  with  a 
reserved  deference  of  the  matter  to  the  Divine  plea.sure  : 
"  This  thing,  Lord,  I  desire,  if  thou  see  good."  So  that 
the  general  object  of  such  a  one's  desire  is  only  that  which 
in  the  Divine  estimate  is  fit  and  good  for  him.  And 
though  he  desire  this  or  that  particular  thing,  yet  not  as  it 
is  this  thing,  but  as  supposing  it  possible  this  thing  may 
be  judged  fit  for  him  by  the  Supreme  wisdom,  whereto  he 
hath  referred  the  matter.  But  if  it  .shall  be  judged  other- 
wise ;  this  thing  falls  without  the  compa.ss  of  the  general 
object  of  his  desire,  and  in  just  construction  he  desires  it 
not.  For  he  desires  it  not  otherwise  than  on  that  con- 
dition that  God  sees  it  meet  for  him;  and  not  longer  than 
till  he  finds  he  does  not.  In  which  case  the  sobriety  and 
.submissivencss  of  his  former  desire,  appears  in  his  cheer- 
ful, patient  want  of  the  thing  which  he  finds  God  hath 
thought  fit  to  deny  him.  So  that  even  then,  his  desire  is 
satisfied,  that  is,  it  dolh  not  (as  often  it  is  with  a  carnal 
heart)  turn,  being  crossed,  into  rage  and  madness;  but 
into  a  complacential  peace  and  rest  in  the  Divine  will. 
He  is  satisfied  in  what  God  hath  thought  fit  to  do.  Yea, 
the  very  thing  is  done  which  he  would  have  done:  God 
hath  given  him  his  heart's  desire.  For  let  the  question  be 
put  to  such  a  person.  Do  you  desire  such  a  thing,  though 
God  judge  it  will  be  hurtful  to  you  or  unfit  for  you  1  and 
no  doubt  he  will,  not  in  faint  words  that  have  no  sense 
under  them,  (as  almo.st  any  other  man  would,)  but  from 
his  very  heart  and  soul,  say.  No.  And  if  he  deliberate 
ihcmaUerof  his  own  accord,  or  by  any  one's  inquiry  be 
occasioned  to  do  so,  this  will  be  found  the  sense  of  his 
heart,  (though  his  desire  hath  inclined  to  this  or  that  thing 
in  particular,)  and  this  would  be  his  prayer  in  .such  a  case, 
"Lord,  if  ihy  wisdom,  which  is  infinitely  more  than  mine, 
see  this  thing  not  fit,  cross  me,  deny  me  in  this  desire  of 
mine."  And  this  general  desire  atlea.st,  which  is  the  mea- 
sure of  the  particiUar  one,  is  sure  to  be  accomplished  to 
one  that  hath  God  for  his  delight.  For  the  promise  is  ex- 
press and  cannot  fail.  All  things  shall  work  together  for 
good,  to  them  Ihat  love  God.h 

And  this  love  to  God,  or  delight  in  him,  as  it  entitles 
such  to  that  his  care  and  concern  for  them  which  is  ex- 
pressed in  this  promi.se ;  so  it  dolh  in  ils  own  nature  dispose 
Iheir  hearts  to  an  acquiescence  and  satisfiedne.ss  therein. 
For  love  to  God,  where  it  is  true,  is  supreme,  and  prevails 
over  all  other  lore  to  this  or  that  particular  good.  Whence 
it  cannot  be,  but  if  this  love  be  in  act,  (as  the  text  must  be 
understood  to  call  unto  aclual  and  exercised  delight  in 
God,)  it  must  subdue  and  keep  the  heart  so  far  subject  lo 
the  Divine  good  pleasure,  as  that  its  desire  and  addicled- 
ness  lo  this  particular,  lesser  good,  (concerning  which  there 
m.ay  also  be  a  just  and  rational  doubt  whether  it  will  be 
now  a  good  lo  him  yea  or  no.)  shall  never  be  a  mailer  of 
controversy  and  quarrel  with  him  who  is,  unquestionably, 
the  supreme  and  universal  good.  How  will  lhat  one 
thought  overcome,  if  such  a  one  shall  but  apprehend  God 
saying  lo  him,  "  Do.st  thou  love  me  above  all  things,  and 
will  yet  contend  with  me  for  such  a  trifle  !" 

And  we  may  by  the  way  note,  that  upon  this  ground 
of  Ihe  dubious  mutability  of  external  good  things,  (which, 
by  circumslances,  may  become  evil  lo  this  or  lhat  person,) 
as  Ihcv  are  not  here,  so  nor  can  Ihcy  be  ,nny  where,  the  mai- 
ler of  a  general  absolute  promise,  lo  he  claimed  indefinitely 
by  any  one's  faith.  The  nature  of  Ihe  thing  refuses  it. 
For  suppose  we,  lhat  what  may,  in  this  or  that  case,  be- 


Fart  II. 


OP  DELIGHTING  IN  GOD. 


411 


come  evil  or  prejudicial  to  this  or  at  person,  doth  now 
actually  become  so,  and  is  the  matter  of  an  absolute  pro- 
mise, now  claimable  bj*  such  a  person,  what  would  follow  1 
That  an  evil  is  now  the  actual  matter  of  a  promise  !  than 
which  what  can  be  said  or  supposed  more  absurd  1  when 
nothing  can  further  or  otherwise  be  the  matter  of  a  pro- 
mise, than  a*  it  is  good.  Wherefore  that  promise  would, 
in  the  supposed  case,  degenerate,  (as  the  matter  of  it  is  by 
the  present  circumstances  varied,)  and  turn  into  a  threaten- 
ing. Wherefore  when  that  coudition  or  proviso  is  not  ex- 
pressly added  to  a  promise  concerning  a  temporal  good, 
the  very  nature  of  the  thing  implies,  and  requires  it  to  be 
understood.  For  it  is  not  otherwise  than  as  qualified  by 
that  condition,  any  way  a  promise.  Now  he  that  is  in  the 
present  exercise  of  delight  in  God,  hath  his  heart  so  set 
upon  God  and  alienated  from  earthly  things,  as  that  the 
present  temper  of  it  bears  proportion  to  the  natural  tenor 
of  such  promises;  and  is  not,  otherwise  than  by  the  cessa- 
tion of  this  delight,  liable  to  the  torture  of  unsatisfied  de- 
sire in  reference  to  these  lower  things:  Although  the  fig- 
tree  shal-  not  blossom — yet  I  will  rejoice  in  the  Lord,i  &c. 
And  as  delight  in  God  doth  thus  reduce  and  moderate  de- 
sires in  reference  to  any  inferior  good ;  so  that,  if  it  be 
withheld,  they  admit  a  satisfaction  without  it,  and  the 
want  of  it  is  easily  tolerable ;  so, 

Secondly,  If  it  be  granted,  delight  in  God  adds  a  satis- 
fying sweetness  to  the  enjoyment.  A  lover  of  God  hath 
another  taste  and  relish,  even  of  earthly  good  things,  than 
an  earthly-minded  man  can  have.  He  hath  that  sweet  sa- 
vour of  the  love  of  God  upon  his  spirit,  that  imparts  a 
sweetness  to  all  the  enjoyments  of  this  world,  beyond  what 


su''h  things  in  their  own  nature  have  with  them.  This 
makes  the  righteous  man's  little  better,  than  the  great  re- 
venues of  many  wicked.k 

Upon  the  whole  thereof  this  is,  if  duly  weighed,  a 
mighty  and  most  persuasive  argument  to  delight  in  God. 
For  it  imports  thus  much,  which  I  add  for  a  close  to 
this  discourse.  If  you  place  your  delight  here;  you  are 
most  certainly  delivered  from  the  vexation  and  torment  of 
unsatisfied  desire.  The  motions  of  your  souls  are  sure  to 
end  in  a  pleasant  rest.  Your  lesser  desires  will  be  swal- 
lowed up  in  greater,  and  all  in  the  Divine  fulness;  so 
that  you  will  now  say.  Whom  have  I  in  heaven  but  thee  1 
and  there  is  none  on  earth  I  desire  besides  thee.i  If  you 
take  no  delight  in  God,  your  own  souls  will  he  a  present 
hell  to  you.  And  it  may  be  it  is  not  enough  considered, 
how  much  the  future  hell  stands  also  in  unsatisfied  desire : 
which  desire  (all  suitable  objects  being  for  ever  cut  off 
from  it)  turns  wholly  to  despair,  rage,  and  torture.  And 
that  ravenous  appetite,  which  would  be  preying  upon  ex- 
ternal objects  that  now  fail,  turns  inward,  and  as  an  insa- 
tiable vulture,  gnaws  everlastingly  the  wretched  soul  itself. 
And  the  beginnings  of  this  hell  you  will  now  have  within 
you,  while  you  refuse  to  delight  in  God.  The  sapless, 
earthly  vanities  upon  which  your  hearts  are  set,  give  you 
some  present  content,  which  allays  your  misery  for  a  little 
while,  and  renders  it  less  sensible  to  you  :  but  they  have 
nothin?  in  them  to  answer  the  vast  desires  of  a  reasonable, 
immortal  spirit.  Whereby  you  certainly  doom  yourselves 
to  perpetual  disrest.  For  in  these  false,  vanishing  sha- 
dows of  goodness,  you  cannot  have  satisfaction,  and  in  the 
blessed  God  you  will  not. 

1  Psal.  IxxiiL  ts. 


SELF-DEDICATION 

DISCOURSED  IN   THE  ANNIVERSARY  THANKSGIVING  OP  A  PERSON  OF  HONOUR 
FOR  A  GREAT  DELIVERANCE. 


TO  THE  RIGHT  HONOURABLE 
JOHN,  EARL  OF  KILDARE,  BARON  OF  OPHALIA, 

FIRST  OF  HIS  ORDER  IN  THE  KINGDOM  OF  IRELAND. 


My  Lord, 
I  LITTLE  thought  when,  in  so  private  a  way,  I  lately  offered  much  of  the  following  discourse  to  your  Lordship's  ear, 
I  should  receive  the  command  (which  I  am  not  now,  so  far  as  it  proves  to  me  a  possible  one,  to  disobey  or  further  to 
dispute)  of  exposing  it  thus  to  the  view  of  the  world,  or  so  much  as  to  present  it  to  your  Lordship's  own  eye.  It  was 
indeed  impossible  to  me  to  give  an  exact  account  of  what  was  then  discoursed,  from  a  memory  that  was  so  treacherous, 
as  to  let  slip  many  things  that  were  prepared  and  intended  to  have  been  said  that  day ;  and  that  could  much  less 
(being  assisted  but  by  very  imperfect  memorials)  recollect  every  thing  that  was  said,  several  days  after.  Yet  I  account, 
upon  the  whole,  it  is  much  more  varied  by  enlargement,  than  by  diminution;  whereby,  I  hope,  it  will  be  nothing  less 
capable  of  serving  the  end  of  this  enjoined  publication  of  it.  And  I  cannot  doubt  but  the  injunction  proceeded  from 
the  same  pious  gratitude  to  the  God  of  your  life,  which  hath  prompted,  for  several  years  past,  to  the  observation  of 
that  domestic  annual  solemnity,  in  memory  of  your  great  preservation  from  so  near  a  death.*  That  the  remembrance 
of  so  great  a  mercy  might  be  the  more  deeply  impressed  with  yourself,  and  improved  also  (so  far  as  this  means  could 
signify  for  that  purpose)  to  the  instruction  of  many  others. 

Your  Lordship  was  pleased  to  allow  an  hour  to  the  hearing  of  that  discourse.  What  was  proposed  to  you  in  it,  is 
to  be  the  business  of  your  life.  And  what  is  to  be  done  continually,  is  once  to  be  thoroughly  done.  The  impression 
ought  to  be  very  inward,  and  strong,  which  must  be  so  lasting  as  to  govern  a  man's  life.  And  were  it  as  fully  done  as 
mortality  can  admit,  it  needs  be  more  solemnly  renewed  at  set  times  for  that  purpose.  And  indeed,  that  such  a  day 
should  not  pass  you  without  a  fall,  nor  that  fall  be  without  a  hurt,  and  that  hurt  proceed  unto  a  wound,  and  that  wound 
not  to  be  mortal,  but  even  next  to  it,  looks  like  an  artifice  and  contrivance  of  Providence  to  show  you  how  near  it 
could  go  without  cutting  through  that  slender  thread  of  life,  tliat  it  might  endear  to  you  its  accurate  superintendency 
over  your  life,  that  there  might  here  be  a  reu.iarkable  juncture  in  that  thread,  and  that  whensoever  such  a  day  should 
revolve  in  the  circle  of  your  year,  it  might  come  again,  and  again,  with  a  note  upon  it  under  your  eye,  and  appear  ever 
to  you  as  another  birth-day,  or  as  an  earlier  day  of  resurrection. 

Whereupon,  ray  honoured  Lord,  the  further  design  of  that  providence  is  to  be  thoroughly  studied,  and  pondered 
deeply.  For  it  shows  itself  to  be,  at  once,  both  merciful  and  wise,  and  as  upon  the  one  account  it  belonged  to  it  to 
design  kindly  to  you,  so,  upon  the  other,  to  form  its  design  aptly,  and  .so  as  that  its  means  and  method  might  filly  both 
serve  and  signify  its  end.  If  therefore  your  Lordship  shall  be  induced  to  reckon  the  counsel  acceptable  which  hath 
been  given  you  upon  this  occasion,  and  to  think  the  offering  yourself  to  God,  a  living  sacrifice,  under  the  endearing 
obligation  of  so  great  a  mercy  is,  indeed,  a  reasonable  service  ;  your  life  by  that  dedication  acquires  a  sacredness,  be- 
comes a  holy,  divine  life.  And  so  by  one  and  the  same  means  is  not  only  renewed  and  prolonged  in  the  s,ime  kind  of 
natural  life,  but  is  aUso  heightened  and  improved  to  a  nobler  and  far  more  excellent  kind.  And  thus,  out  of  that 
umbrage  only  and  shadow  of  death,  which  sat  upon  one  day  of  your  time,  springs  a  double  birth  and  resurrection  to 
you.  Whereby  (as  our  apostle  speaks  in  another  place  of  this  epistle)  you  come  to  yield  yourself  to  God  as  one  alive 
from  the  dead. 

So  your  new  year  (which  .shortly  after  begins)  will  always  be  to  you  a  fre.sh  setting  forth  in  that  new  and  holy  course 
of  life,  which  shall  at  length  (and  God  grant  it  to  be,  after  the  revolution  of  many  fruitful  years,  wherein  you  may 
continue  a  public  blessing  in  this  wretched  world)  end,  and  be  perfected  in  a  state  of  life  not  measured  by  time, 
wherein  you  are  to  be  ever  with  the  Lord.  Which  will  answer  the  design  of  that  merciful  providence  towards  you  ; 
and  of  this  performance  (how  mean  soever)  of 

Your  Honour's  most  obedient. 

Humble  Servant, 

JOHN  HOWE. 

*  Br  B  fall  from  a  horae,  Dec.  5,  1674. 


SELF-DEDICATION. 


ROM.  XII.  1. 


I  BESEECH  Ton  THEREPOHE,  BRETHREN,  BY  THE   MERCIES  OP  GOD,  THAT  YE  PRESENT  YOUR  BODIES  A  LIVING  SACRIFICE, 
HOLY,  ACCEPTABLE  UNTO  GOD,  WHICH  IS  YODR  REASONABLE  SERVICE. 


Two  things  are  more  especially  considerable  in  these 
words: — The  matter  of  the  exhortation,  that  we  would 
"  present  our  bodies  a  living  sacrifice,  holy,  acceptable  to 
Grod,  our  reasonable  service  "  And  the  pathetic  form  of 
obtestation  that  is  used  to  enforce  it.  "  I  beseech  you  by 
the  mercies  of  God."  The  former  I  intend  for  the  princi- 
pal subject  of  the  following  discourse,  and  shall  only  make 
use  of  the  other  for  the  purpose  unto  which  the  holy  apostle 
doth  here  apply  it.  Our  business  therefore  must  be,  to 
show  the  import  of  this  exhortation.  In  the  doing  whereof 
we  shall, 

1.  Explain  the  terms  wherein  the  text  delivers  it. 

2.  Declare  more  distinctly  the  nature  of  the  thing  ex- 
pressed by  them. 

1.  For  the  terms.  By  bodies,  we  are  to  understand  our 
whole  selves,  expressed  here  (synecdochically)  by  the  name 
of  bodies  for  distinction's  sake.  It  having  been  wonted 
heretofore,  to  offer  in  sacrifice  the  bodies  of  beasts,  the 
apostle  lets  them  know  they  are  now  to  offer  up  their  own : 
meaning,  yet,  their  whole  man,  as  some  of  those  following 
words  do  intimate ;  and  agreeably  to  the  plain  meaning  of 
the  exhortation,  (1  Cor.  vi,  20.)  "Glorify  God  in  your 
bodies  and  spirits,  which  are  his." 

Sacrifice  is  not  to  be  understood  in  this  place  in  a  more 
restrained  sense,  than  as  it  may  signify  whatsoever  is  by 
God's  own  appointment  dedicated  to  himself  According 
to  the  stricter  notion  of  a  sacrifice,  its  more  noted  general 
distinction  (though  the  Jewish  be  variously  distributed")  is 
into  propitiatory,  and  gratulatory  or  eucharistical.  Christ- 
ianity in  that  strict  sense,  admits  but  one,  and  that  of  the 
former  sort.  By  which  One  (that  of  himself)  our  Lord 
hath  perfected  for  ever  them  that  are  sanctified.  We  our- 
selves, or  any  service  of  ours,  are  only  capable  of  being 
sacrifices  by  way  of  analogy,  and  that  chiefly  to  the  other 
sort.  And  so  all  sincere  Christians  are  "as  lively  stones, 
built  up  a  spiritual  house,  a  holy  priesthood,  to  offer  up 
spiritual  sacrifices,  acceptable  to  God  by  Jesus  Christ," 
(1  Pet.  ii.  5.)  being  both  temple,  priests,  and  sacrifices,  all 
,  at  once ;  as  our  Lord  himself,  in  his  peculiar  sacrificing, 
also  was. 

In  the  addition  of  living,  the  design  is  carried  on  of 
speaking  both  by  way  of  allusion  and  opposition  to  the 
ritual  sacrificing.  By  way  of  allusion.  For  a  morticinutn, 
■  any  thing  dead  of  itself,  the  Israelites  were  not  to  eat  them- 
selves,i>  because  they  were  a  holy  people;  (though  they 
might  give  it  to  a  stranger ;)  much  more  had  it  been  detest- 
able, as  a  sacrifice  to  God.  The  beast  must  be  brought 
alive  to  the  altar.  Whereas  then  we  are  also  to  offer  our 
bodies  a  living  sacrifice,  so  far  there  must  be  an  agreement. 
Yet,  also,  a  difference  seems  not  obscurely  suggested.  The 
victim  brought  alive  to  be  sacrificed,  was  yet  to  be  slain 
in  sacrificing :  but  here,  living  may  also  signify  continuing 
to  live.  You  {q.  d.)  may  be  sacrifices,  and  yet  live  on. 
According  to  the  strict  notion  we  find  given  of  a  sacrifice,  it 
is  somewhat  to  be,  in  the  prescribed  way,  destroyed,  and 

a  See  Sigonius  de  Repub.  Hcb.  Dr.  Outr.  de  Sacr.        b  Dcut.  riv.  SI. 


that  must  perish  in  token  of  their  entire  devotedness  to 
God  who  offer  it.  When  we  offer  ourselves,'  life  will  not 
be  touched  by  it,  or  at  all  impaired,  but  improved  and  en- 
nobled highly  by  having  a  sacredness  added  to  it.  Your 
bodies  are  to  be  offered  a  sacrifice,  but  an  unbloody  one. 
Such  as  you  have  no  cause  to  be  startled  at,  it  carries  no 
dread  with  it,  life  will  be  still  whole  in  you.  Which  shows 
by  the  way,  'tis  not  an  animate  body,  without  the  soul. 
But  the  bodily  life  is  but  alluded  to  and  supposed,  'tis  a 
higher  and  more  excellent  one,  that  is  meant;  the  spiritual, 
divine  life,  as  ck.  vi.  13.  yield  yourselves  to  God,  as  those 
that  are  alive  from  the  dead.  And  r.  11.  shows  what  that 
being  alive  means,  "  Reckon  yourselves  to  be  dead  indeed 
unto  sin,  but  alive  unto  God  through  Jesus  Christ." 
Alive  by  a  Life  which  means  God,  which  aims  at  him, 
terminates  in  him,  and  is  derived  to  you  through  Christ. 
As  he  also  speaks,  Gal.  ii.  19,  20.  I  am  dead  to  the  law, 
that  I  might  live  to  God.  1  am  crucified  with  Christ. 
Nevertheless  I  live,  yet  not  I,  but  Christ  liveth  in  me, 
and  the  life  which  I'now  live  in  the  flesh,  I  live  by  the 
faith  of  the  Son  of  God,  who  loved  me,  and  gave  himself 
for  me. 

Holt/,  though  it  be  included  in  the  word  sacrifice,  is  not 
in  the  Greek  dvaia,  and  was  therefore  added  without  verbal 
tautology.  And  there  were,  however,  no  real  one.  For 
there  is  a  holiness  that  stands  in  an  entire  rectitude  of 
heart  and  life,  by  which  we  are  conformed  in  both,  to  the 
nature  and  will  of  God,  besides  the  relative  one  which  re- 
dounds upon  any  person  or  thing  by  due  dedication  to 
him.  And  which  former  is  pre-required,  in  the  present 
sacrifice,  that  it  may  be,  as  it  follows, 

Acceptable  to  God,  not  as  though  thereby  it  became  ac- 
ceptable, but  as  that  without  which  it  is  not  so.  Yet  also 
holiness,  in  the  nature  of  the  thing,  cannot  but  be  grateful 
to  God,  or  well-pleasing,  (as  the  word  here  used  signifies,"!) 
but  not  so  as  to  reconcile  a  person  to  him,  who  was  before 
a  sinner,  and  hath  still  sin  in  him.  But  supposing  the 
state  of  .such  a  person  first  made  and  continued  good,  that 
resemblance  of  himself  cannot  but  be  pleasing  in  the  eyes 
of  God,  but  fundamentally  and  statedly  in  and  for  Christ, 
as  1  Pet.  ii.  5.  (before  quoted.)  This  therefore  signifies, 
both  how  ready  God  is  to  be  well  pleased  with  such  a 
sacrifice,  and  also  signifies  the  quality  of  the  sacrifice  itself, 
that  it  is  apt  to  please. 

Reasonable  service,  or  worship,  as  the  word  signifies. 
This  is  also  spoken  accommodately,  to  the  notion  given 
before  of  offering  ourselves,  in  opposition  to  the  former 
victims  wherein  beasts  were  the  matter  of  the  sacrifice. 
These  were  brute  sacrifices.  You  {q.  d.)  are  to  offer  rea- 
.sonable  ones.  And  it  signifies  our  minds  and  understand- 
ings the  seat  of  reason,  with  our  wills  and  affections  that 
are  to  be  governed  by  it,  must  all  be  ingredient  as  the 
matter  of  that  sacrifice ;  implying  also  the  right  God  hath 
in  us,  whence  nothing  can  be  more  reasonable  than  to 
offer  ourselves  to  him. 

c  CloppenbuTB  Schol.  Sacrific.  and  others.  d  ivapc^ov. 


414 


SELF-DEDICATION. 


Present,  that  is,  dedicate,  devote  yourselves,  set  your- 
selves before  God,  as  they  fiftere  ad  altare— present  at  the 
altar  the  (iesuned  i^acrific'e,  make  ihem  stand  ready  for  im- 
molation. Yuii  are  so  to  make  a  tender  of  yourselves  as 
if  you  would  say,  "  Lord,  here  I  am,  wholly  thine.  I 
come  to  surrender  myself,  my  whole  life  and  being,  to  be 
entirely  and  always  at  thy  dispose,  and  for  thy  use.  Ac- 
cept a  devoted,  self-resigning  soul  1"  Thus  we  are  brought 
to  the  thmg  itself.     Which  now, 

2.  In  the  next  place  (with  less  regard  to  the  allusive 
terms)  we  come  more  distinctly  to  open  and  explain.  It 
is  briefly  but  the  dedicating  of  ourselves ;  or,  as  it  is  2  Cor. 
viii.  5.  the  giving  our  ownselves  to  the  Lord.  So  those 
Macedonian  converts  are  said  to  have  done.  And  there  is 
a  special  notice  to  be  taken  therein  of  the  -wovd  first,  which 
puts  a  remarkableness  upon  that  passage.  The  apostle  is 
commending  their  liberal  charity  towards  indigent,  neces- 
sitous Christians :  and  shows  how  their  charity  was  begun 
in  piety.  They  did  not  only  most  freely  give  away  their 
substance  for  the  relief  of  such  as  were  in  want,  but  first 
they  gave  their  ownselves  to  the  Lord. 

But  that  we  may  not  misconceive  the  nature  of  this  act, 
of  giving  ourselves,  we  must  know  it  is  not  donation  in 
the  strict  and  proper  sense,  such  as  confers  a  right  upon 
the  donee,  or  to  him  to  whom  a  thing  is  said  to  be  given. 
We  cannot  be  said  to  collate,  or  transfer  a  right  to  him 
who  is  before  Dominus  absolutus ;  the  only  Proprietor  and 
Supreme  Lord  of  all.  It  is  more  properly  but  a  tradition, 
a  surrender  or  delivery  of  ourselves,  upon  the  supposal 
and  acknowledgment  of  his  former  right ;  or  the  putting 
ourselves  into  his  possession,  for  his  appointed  uses  and 
services,  out  of  which  we  had  injuriously  kept  ourselves 
before.  'Tis  but  giving  him  his  own,  (1  Chron.  xxix.  14.) 
"  All  things  come  of  thee,  and  of  thine  own  have  we  given 
thee."  It  is  only  a  consent,  and  obedience  to  his  most 
rightful  claim,  and  demand  of  us,  or  a  yielding  ourselves 
to  him,  as  it  is  significantly  expressed  in  the  mentioned  vi. 
to  the  Rom.  13.  Though  there  the  word  is  the  same  with 
that  in  the  text,  which  here  we  read  present.' 

And  now  that  we  may  more  distinctly  open  the  nature 
of  this  self-dedication,  we  shall  show  what  ought  to  accom- 
pany and  qualify  it,  that  we  may  be  a  suitable  and  grateful 
present  to  him,  in  evangelical  acceptation,  worthy  of  God, 
such  as  he  requires  and  will  accept. 

1.  It  must  be  done  with  knowledge  and  under,standing. 
It  cannot  but  be  an  intelligent  act.  'Tis  an  act  of  religion 
and  worship,  as  it  is  called  in  the  text.  Service  we  read 
it,  which  is  much  more  general,  but  the  word  is  \arpc:,i — 
worship.  'Tis  indeed  the  first  and  fundamental  act  of 
■worship.  And  it  is  required  to  be  a  rational  act.  Your 
reasonable  service.  Religion  cannot  move  blindfold.  And 
though  knowledge  and  reason  are  not  throughout  words  of 
the  same  signification  and  latitude;  yet  the  former  is 
partly  presupposed  upon  the  latter,  and  partly  improved 
by  it,  nor  can  therefore  be  severed  from  it.  In  the  present 
case  it  is  especially  necessary  we  distinctly  know  and 
apprehend  the  state  of  things  between  God  and  us :  that 
we  understand  ourselves  to  have  been  (with  the  rest  of 
men)  in  an  apostacy,  and  revolt  from  God,  that  we  are  re- 
called unto  him,  that  a  Mediator  is  appointed  on  purpose 
through  whom  we  are  to  approach  him,  and  render  our- 
selves back  unto  him :  that  so  this  may  be  our  sen.se  in 
our  return,  "Lord,  I  have  here  brought  thee  back  a  stray, 
a  wandering  creature,  mine  ownself.  I  have  heard  what 
the  Redeemer,  of  thy  own  constituting,  hath  done  and 
suffered  for  the  reconciling  and  reducing  of  such,  and, 
against  thy  known  design,  lean  no  longer  withhold  myself." 

2.  With  serious  ronsideration.  It  must  be  a  deliberate 
act.  How  many  understand  matters  of  greatest  import- 
ance, which  they  never  consider,  and  perish  by  not  con- 
sidering what  they  know  I  Consideration  is  nothing  else 
but  the  revolving  of  what  we  knew  before  :  the  actuating 
the  habitual  knowledge  we  have  of  things :  a  more  distinct 
reviewing  of  our  former  notices  belonging  to  any  ca.sc,  a 
recollecting  and  gathering  them  up,  a  comparing  them 
together:  and,  for  such  as  appear  more  njomentous,  a 
repeating,  and  inculcating  them  upon  ourselves,  that  we 
may  be  uiged  on  to  suitable  action.  And  this,  though  of 
itself  without  the  power  and  influence  of  the  Divine  Spirit, 

0  To/iiri/il,  or  Tiafiravu. 


is  not  sufficient,  yet  being  the  means  he  works  by,  is  most 
necessary  to  our  becoming  Christians,  i.  e.  if  we  speak  of 
becoming  so,  not  by  fate  or  by  chance,  as  too  many  only 
are,  but  by  our  own  choice  and  design :  which  is  the  same 
thing  with  dedicating  ourselves  to  God  through  Christ, 
whereof  we  are  discoursing.  For  upon  our  having  thus 
considered  and  comprehended  the  whole  compass  of  the 
case  in  our  thoughts,  either  the  temper  of  our  hearts  would 
be  such  that  we  would  hereupon  dedicate  ourselves  or  we 
would  not ;  if  we  would,  it  is  because  we  should  judge 
the  arguments  for  it  more  weighty  than  the  objections, 
which,  without  such  pondering  of  both,  we  are  not  likely 
to  apprehend,  and  so,  for  want  of  this  consideration,  are 
never  likely  to  become  Christians  at  all.  Or,  if  we  would 
not,  it  is  because  to  the  more  carnal  temper  of  our  hearts, 
the  objections  would  outweigh.  And  then,  if  we  do  seem 
to  consent,  it  is  because  what  is  to  be  objected  came  not 
in  view :  and  so  we  should  be  Christians  to  no  purpose. 
Our  contract  with  the  Redeemer  were  void  in  the  making, 
we  should  only  seem  pleased  with  the  terms  of  Christi- 
anity, because  we  have  not  digested  them  in  our  thoughts. 
So  our  act  undoes  itself  in  the  very  doing.  It  carries  an 
implicit,  virtual  repentance  in  it,  of  what  is  done.  We 
enter  ourselves  Christians,  upon  surprise  or  mistake.  And 
if  we  had  considered  what  we  are,  consequently,  to  do, 
what  to  forbear,  what  to  forego,  what  to  endure,  would 
not  have  done  it.  And  therefore  when  we  do  come  dis- 
tinctly to  apprehend  all  this,  are  like  actually  to  repent  and 
revolt.  As  they,  John  vi.  who,  while  they  understood  not 
what  it  was  to  be  a  Christian,  seemed  ver)'  forward  follow- 
ers of  Christ.  But  when  they  did  more  fully  understand 
it,  upon  his  telling  them  plainly,  went  back  and  walked 
no  more  with  him.  And  he  lets  them  go;  }.  d.  "Mend 
yourselves  if  you  can ;  see  where  you  can  get  a  better 
master." 

3.  With  a  determinate  judgment,  at  length,  that  this 
ought  to  be  done.  There  are  two  extremes  in  this  matter. 
Some  will  not  consider  at  all,  and  so  not  do  this  thing ; 
and  some  will  consider  always,  and  so  never  do  it.  Stand, 
Shall  I  ■?  Shall  1 1  Halt  between  two  opinions.  These 
are  both  of  them  very  vicious  and  faulty  extremes  in  re- 
ference to  the  management  even  of  secular  affairs,  both  of 
them  contrary  to  that  prudence  which  should  govern  our 
actions,  i.  e.  when  men  will  never  consider  what  is  neces- 
sary to  be  done,  and  so  neglect  their  most  important  con- 
cernments; or,  when  they  will  never  have  done  consider- 
ing, which  is  the  same  thing,  as  if  they  had  never  taken 
up  any  thought  of  the  matter  at  all.  Indeed,  in  the  pre- 
sent case,  'lis  a  reproach  to  the  blessed  God  to  consider 
longer,  than  till  we  have  well  digested  the  state  of  the  case. 
As  if  it  were  difficult  to  determine  the  matter  between 
him  and  the  devil,  which  were  the  better  or  more  rightful 
Lord  I  We  must  at  last  be  at  a  point,  and  come  to  a  judi- 
cious determination  of  the  question,  as  tho.se  sincerely 
resolved  Christians  had  done,  (John  vi.  68,  69.)  who  also 
express  the  reasons  that  had  (before  that  time  no  doubt) 
determined  them :  "  Lord,  whither  shall  we  go  "!  Thou 
hast  the  words  of  eternal  life.  And  we  believe,  and  are 
sure,  that  thou  art  that  Christ,  the  Son  of  the  living  God." 

4.  With  liberty  of  spirit,  having  thrown  off  all  former 
bonds,  and  quite  disengaged  ourselves  from  other  mas- 
ters. As  they  speak,  Ija.  xxvi.  13.  "  Other  lords  besides 
thee  have  had  dominion  over  us,  but  by  thee  only  will  we 
make  mention  of  thy  name."  For  our  Saviour  expressly 
tells,  "  No  man  ran  serve  two  masters,"  Matt.  vi.  24. 
When  those  Dedilitii,  the  people  of  Collatia,'  were  about 
the  business  of  capitulating  in  order  to  the  surrender  of 
themselves,  the  question  put,  on  the  Romans'  part,  was, 
Estne  pnpulus  CoUaiinus  in  sua  potestate — Are  Ike  Col- 
Wine  people  in  their  own  pow-er  7  Wherein  satisfaction 
being  given,  the  matter  is  concluded.  In  the  present 
case  of  yielding  ourselves  to  God,  the  question  cannot 
be  concerning  any  previous  tie  in  the  point  of  right,  or 
that  could  urge  conscience.  There  cannot  be  so  much  as 
a  plausible  pretender  again.st  him.  But  there  must  he  a 
liberty,  in  opposition  to  pre-engaged  inclinations  and  affec- 
tions. And  this  must  be  the  sense  of  the  sincere  soul, 
entreating  the  matter  of  its  self-surrender,  and  dedication, 
with  the  great  God,  to  be  able  to  say  to  the  question,  Art 

fLiviua, /.  1. 


SELF-DEDICATION. 


415 


thon  under  no  former  contrary  bonds  V  "  Lord,  I  am  under 
none,  I  know,  that  ought  to  bind  me,  or  that  justly  can, 
against  thy  former  sovereign  right.  I  had  indeed  suli'ered 
other  bonds  to  take  place  in  my  heart,  and  the  affections  of 
my  soul,  but  they  were  bonds  of  iniquity,  which  I  scruple 
not  to  break,  and  repent  that  ever  I  made.  I  took  myself 
indeed  to  be  my  own,  and  have  lived  to  myself,  only 
pleaised  and  served  and  sought  myself  as  if  I  were  created 
and  born  for  no  other  purpose,  and  if  the  sense  of  my  heart 
had  been  put  into  words,  there  was  insolence  enough  to 
have  conceived  such  as  these;  not  my  tongue  only,  but  my 
whole  man,  body  and  soul,  all  my  parts  and  powers,  my 
e.state  and  name,  and  strength,  and  time,  are  all  my  own ; 
who  is  Lord  over  me  1  And  while  I  pleased  self  with 
such  an  imagined  liberty  and  self-dominion,  no  idol  was 
too  despicable  to  command  my  homage.  I  have  done 
worse  than  prostrated  my  body  to  a  stock,  my  soul  hath 
humbled  itself,  and  bowed  down  to  a  clod  of  clay.  My 
thoughts  and  desires,  and  hopes  and  joys,  have  all  stooped 
to  so  mean  trifles,  as  wealth,  or  ease,  or  pleasure,  or  fame, 
all  but  so  many  fragments  of  earth,  or  (the  less  consistent) 
vapours  sprung  from  it.  And  whereas  this  world  is  no- 
Jiing  else  but  a  bundle  of  lusts,  none  of  them  was  too 
oase  to  rule  me.  And  while  I  thought  myself  at  liberty,  I 
nave  been  a  servant  to  corruption.  But  now,  Lord,  I  have 
through  thy  mercy  learned  to  abandon  and  abhor  myself 
Thy  grace  appearing,  hath  taught  me  to  deny  imgodliness 
and  worldly  lusts.  Thou  hast  overcome ;  enjoy  thine  own 
conquest.  I  am  grieved  for  it,  and  repent  from  my  soul 
that  ever  I  did  put  thee  to  contend  for  and  conquer  thine 
own."  And  so  doth  this  self-dedication  carry  in  it  repent- 
ance from  dead  works,  and  towards  God. 

5.  With  a  plenary  full  bent  of  heart  and  will.  As  that, 
"  I  have  sworn,  and  will  perform,  that  I  will  keep  thy 
righteous  judgments,"  Psal.  cxix.  106.  Or  that,  "  I  have 
inclined  my  heart  to  keep  thy  statutes  always  unto  the 
end,"  I'.  112.  And  herein  doth  this  self-dedicatimi  more 
principally  consist,  viz.  in  a  resolved  willingness  to  yield 
myself,  as  God's  own  property,  to  be  for  him  and  not  for 
another.  Which  resolvedness  of  will,  though  it  may  in 
several  respects  admit  of  several  names,  or  be  clothed  with 
distinct  notions,  is  but  one  and  the  same  substantial  act.  It 
may  be  called,  in  respect  of  the  competition  which  there 
was  in  the  case,  choice :  or  in  respect  of  the  proposal  made 
to  me  of  such  a  thing  to  be  done,  consent.  But  these  are, 
abstracting  from  these  references,  the  same  act,  which,  in 
itself  considered,  is  only  a  resolute  volition.  "I  will  be 
the  Lord's."  Which  resolution,  if  one  do  (whether  men- 
tally or  vocally)  direct  to  God  or  Christ,  then  it  puts  on 
the  nature  of  a  vow ;  and  so  is  fitly  called  devoting  one's 
self 

It  carries  in  it,  as  a  thing  supposed,  the  implanted  di- 
vine life  and  nature,  whereby  we  are  truly  said  to  present 
ourselves  living  sacrifices,  as  in  the  text,  or  as  it  is  expressed 
in  that  other  place,  chap,  vi,  13.  "  To  yield  ourselves  to 
God,  as  those  that  are  alive  from  the  dead;  (as  v.  11.) 
alive  to  God  through  Christ  Jesus  our  Lord."  Which  life 
is  not  to  be  understood  simply,  but  in  a  certain  respect. 
For  before,  we  were  not  dead  simply,  we  were  not  dead, 
disinclined,  or  disaffected  to  every  thing,  but  peculiarly 
towards  God  and  his  Christ.  That  way  we  were  withoiit 
any  inclination,  motion,  tendency,  or  disposition.  And  so 
were  dead  quoad  hoc — as  to  this  thing,  or  in  this  respect ; 
■were  alienated  from  the  life  of  God.  "Now  we  come  to  live 
this  life,  and  are  made  by  his  grace  to  incline  and  move 
towards  him,  of  our  own  accord.  Dead  things  (or  desti- 
tute of  life)  may  be  moved  by  another,  are  capable  of  be- 
ing moved  violently,  without  or  against  inclination,  hither 
or  thither.  But  a  living  creature  can  spontaneously  move 
itself,  as  of  its  own  accord  it  inclines. 

And  whereas  there  are  two  more  noble  principles,  that 
belong  to  this  divine  life  and  nature,  faith  and  love ;  (a 
great  and  noted  pair,  as  may  he  .seen  in  divers  places  of 
the  New  Testament ;)  these  have  both  an  ingrediency  into 
this  self-dedication.  The  nature  of  each  of  them  run's  into 
it,  and  may  be  perceived  in  it.  And  it  is  hereupon  a 
mixed  act,  partaking  an  influence  and  tincture,  as  it  were, 
from  the  one  and  the  other  of  them. 

Faith  respects  the  promises  of  God,  and  what  we  are 
(  2  Tim.  i.  13. 


thereupon  to  expect  from  him.  And  so  our  dedicating  our- 
selves to  God,  is  a  self-committing.  We  give  up  ourselves 
to  him  as  a  trust,  as  the  apostle's  emphatical  expreiision 
intimates,  "  I  know  whom  I  have  believed,  and  1  am  per- 
suaded that  he  will  keep  that  which  I  have  committed  unto 
him,"  napaKaraOfiKTiv  fit! — my  pawn  or  pledge,  myfidei  cow- 
missum  against  that  day .5  The  soul  flies  to  God  as  in  a 
distress,  not  knowing  to  be  safe  another  way.  As  once  a 
people,  not  able  to  obtain  tutelage  on  other  terms,  surren- 
dered themselves  to  them  whose  help  they  sought,  with 
some  such  expression.  Si  non  nostras,  saltemvestros — If  not 
as  ours,  yet  at  least  as  your  own,  save,  protect,  and  defend 
us.  Nor,  in  our  surrendering  ourselves  to  God,  is  this  any 
way  unsuitable  either  to  us  or  to  him.  Not  to  us  ;  for  we 
are  really  distressed,  ready  to  perish ;  'tis  agreeable  to  the 
state  of  our  case.  Not  to  him ;  for  it  is  glorious  to  him  ; 
a  thing  worthy  of  God  to  be  a  refuge  and  sanctuary  to 
perishing  souls;  and  is  thereupon  a  plea.sani  thing,  a  God- 
like pleasure,  suitable  to  a  self  suflicient  and  all-sufficient 
Being,  who  hath  enough  for  himself  and  for  all  others, 
whom  he  shall  have  taught  not  to  despise  the  riches  of  his 
goodness.  He  "  taketh  pleasure  in  them  that  fear  him, 
and  them  that  hope  in  his  mercy,"  Psal.  cxlvti.  11.  He 
waits  that  he  may  be  gracious,  and  is  exalted  in  showing 
mercy,  Isa.  xxx.  18.  He  lifts  up  himself  when  he  does  it, 
and  waits  that  he  may ;  expects  the  opportunity,  seeks  out 
meet  and  suitable  objects,  (as  with  thirst  and  appetite,  an 
enterprising,  valiant  man  is  wont  to  do  encounters,  for 
none  were  ever  so  intent  to  destroy,  as  he  is  to  save,)  yea, 
makes  them,  prepares  them  for  his  purpose.  Which  he 
doth  not,  and  needs  not  do,  in  point  of  misery,  so  they  can 
enough  prepare  themselves  ;  but  in  point  of  humility,  sense 
of  their  necessity  and  unworthiness,  great  need,  and  no 
de.sert,  nor  disposition  to  supplicate.  These  are  needful 
preparations,  make  it  decorous  and  comely  to  him  to  show 
mercy.  A  God  is  to  be  sought,  with  humble,  piostrate 
veneration.  And  such  an  opportunity  he  waits  for.  'Tis 
not  fit  for  him,  not  great,  not  majestic,  to  throw  away  his 
mercies  upon  insolent  and  insensible  wretches :  for,  as 
there  it  follows,  he  is  the  God  of  judgment,  a  most  accu- 
rate, judicious  wisdom  and  prudence  conducts  and  guides 
all  the  emanations  of  his  flowing  goodness.  The  part  ot 
which  wisdom  and  judgment  is  to  nick  the  opportunity,  to 
take  the  fit  season  when  mercy  will  be  most  fitly  placed, 
best  attain  its  end,  relish  best,  be  most  acceptable  to  them 
that  shall  receive  it,  and  honourable  to  him  that  shows  it. 
And  therefore  (as  is  added)  "  blessed  are  they  that  wait 
for  him,"  that  labour  to  be  in  a  posture  to  meet  him  on  his 
own  terms  and  in  his  own  way. 

Let  such  as  have  a  mind  to  surrender  and  yield  them- 
selves to  him  consider  this.  Apprehend  you  have  undone 
yourselves,  and  are  lost.  Fall  before  him.  Lie  at  the 
foot-stool  of  the  mercj'-seat.  Willingly  put  your  mouths 
in  the  dust,  if  so  be  there  may  be  hope.  And  there  is  hope. 
He  seeks  after  you,  and  will  not  reject  what  he  seeks ;  he 
only  waited  to  bring  )'ou  to  this.  'Tis  now  a  fit  time  for 
him,  and  a  good  time  for  you.  And  you  may  now,  in  re- 
signing, intrust  yourselves  also  to  him ;  for  his  express 
promise  is  your  sufficient  ground  for  it.  "  I  will  receive 
you,  and  be  a  Father  to  you,  and  ye  shall  be  my  sons  and 
daughters. "h  Understand  the  matter  aright ;  your  pre- 
senting and  yielding  yourselves  to  him  is  not  to  be  a  des- 
perate act.  'Tis  not  casting  yourselves  away.  You  are 
not  throwing  yourselves  into  flames,  but  upon  tender 
mercies,  thither  you  may  commit  yourself  The  thing 
that  is  pleasing  to  him,  and  which  he  invites  you  to,  (as 
he  invites  all  the  ends  of  the  earth  to  look  to  him  that 
they  may  be  saved,i)  cannot  be  unsafe,  or  unhappy  to 
you. 

Again,  love  hath  a  great  ingrediency  into  this  self  resig- 
nation. And  as  it  hath,  so  it  more  admits  to  be  called 
dedicating,  or  devoting  ourselves.  This  holy,  ingenuous 
principle  respects  more  the  commands  of  God,  as  the  other 
doth  his  promises,  and  eyes  his  interest,  as  the  other  doth 
our  own.  This  dedication  of  ourselves,  as  it  is  influenced 
by  it,  designs  the  doing  all  for  him  we  can,  as  by  the  other 
it  doth  the  receiving  all.  As  by  the  other  we  resign  our- 
selves to  him  for  safety  and  felicity;  so  we  do  by  this  for 
service  and  duty  to  our  uttermost.  And  an  ardent  lover 
h  2  Cor.  vi  18.  i  Isa.  xlv.  22. 


416 


SEUi'-DEDICATION. 


ofGod  thinks  this  a  little  oblation.  Myself?  alas!  What 
am  17  Too  small  a  thing  for  him  who  is  all  love,  and 
■who,  though  he  hath  it  in  hand  to  transform  and  turn  me 
into  love  too,  such  as  so  drossy  and  limited  a  thing  was 
capable  of  being  made,  how  mean  yet,  and  httle,  is  the 
suDject  he  hath  to  work  upon  !  An  atom  of  dust !  Not 
combustible,  or  apt  to  be  wrought  upon  to  this  (to  a  divine 
and  heavenly  love)  by  any,  but  his  name.  And  now  there- 
fore but  a  minute  spark  from  the  element  of  love,  that 
must,  however,  thus  transformed,  tend  towards  its  own 
original  and  native  seat !  It  shall  now  flame  upward.  And 
this  is  all  the  flame,  in  which  it  is  universally  necessary, 
thy  sacrifice  should  ascend;  which  will  refine  only,  not 
consume  it.  Though,  that  it  may  be  offered  up  in  other 
flames,  is  not  impossible ;  nor  will  it  be  much  regretted  by 
you ;  if  the  case  should  so  require,  nor  shall  be  despised 
by  him,  if  he  shall  so  state  the  case.  To  give  the  body  to 
be  burned,  without  love,  goes  for  nothing ;  but  if,  in  that 
way,  we  were  called  to  offer  up  our  bodies  living  sacrifi- 
ces to  God,  it  would  (in  an  inferior  sense)  be  an  oflering 
of  a  sweet-smelling  savour,  would  even  perfume  heaven, 
and  diffuse  fragrant  odours  on  earth  :  nor  would  be  grudged 
at  by  that  love  that  first  made  our  bUK\!|po^,  the  wkok  of 
ourselves,  an  offering  to  God  ;  and  whose  property  it  is  to 
be  all  things,  to  do  all  things,  to  bear  all  things,  to  endure 
all  things  for  him,  whose  we  wholly  are.  So  that  if  he 
design  any  of  us  to  be  an  SXoiavs-w/'n  too,  a  whole  burnt- 
ojfering,  and  will  have  to  glorify  him  in  the  fire,  love  will 
not  retract  its  vow,  but  say,  after  our  great  Pattern,  "  Not 
my  will,  but  thine  be  done:"  and  as  he,  in  his  peculiar 
case  and  design,  (not  communicable  with  us,  though  the 
temper  of  spirit  should  be,)  "  Lo,  I  come  to  do  thy  will,  O 
God!  A  body  hast  thou  (it  now  appears  for  this  very  pur- 
pose) prepared  for  me." — "  He  loved  us,  and  gave  himself 
for  us."  So  are  we,  from  our  love  of  him,  to  give  ourselves 
for  him,  and  his  use  and  service,  in  whatsoever  kind  he 
shall  appoint  and  prescribe.  Every  true  Christian  is,  in 
the  preparation  of  his  mind,  a  martyr;  but  they  are  few 
whom  he  actually  calls  to  it.  Our  love  is  ordinarily  to 
show  itself  in  our  keeping  his  commandments  ;  and  with 
that  design  we  are  to  present  ourselves  to  him,  as  the  re- 
solved, ready  instruments  of  his  service  and  praise :  as 
Rom.  vi.  13.  "  Neither  yield  ye  your  members  as  instru- 
ments of  unrighteousness  unto  sin  ;  but  yield  yourselves 
unto  God  as  those  that  are  alive  from  the  dead,  and  your 
members  as  instruments  of  righteou.sness  unto  God." 
Thus  having  been  more  large  upon  what  was  more  essen- 
tial in  this  dedication  of  ourselves,  I  shall  be  briefer  in 
most  of  the  other  things  belonging  to  it. 

6.  It  must  further  be  done  with  a  concomitant  accept- 
ance of  God.  His  covenant  (which  is  now  entered)  is 
oftentimes  summed  up,  "  I  will  be  your  God,  and  you 
shall  be  my  people  :"  and  is  resembled  and  frequently  re- 
presented by  the  nuptial  contract,  in  which  there  is  mu- 
tual giving  and  taking.  We  are  to  resign  and  accept  at 
the  same  time  :  to  take  him  to  be  our  God,  when  we  yield 
ourselves  to  be  his. 

7.  With  an  explicit  reverence  to  the  Lord  Christ.  We 
are  to  dedicate  ourselves,  after  the  tenor  of  a  covenant 
whereof  he  is  the  Mediator.  God  doth  not  upon  other 
terms  treat  with  sinners.  You  are  not  to  offer  at  such  a 
thing  as  dedicating  yourselves  to  him,  but  in  the  way  and 
upon  the  terms  upon  which  you  are  to  be  accepted.  The 
Divine  pleasure  is  declared  and  known,  how  great  a  one 
He  must  he  in  all  the  transactions  of  God  with  men;  yea, 
and  towards  the  whole  creation,  Eph.  i.  6,  7,  8,  9,  10. 
"  He  hath  made  us  accepted  in  the  beloved  :  in  whoin  we 
have  redemption  through  his  blood,  the  forgiveness  of  .sins, 
according  to  the  riches  of  his  grace ;  wherein  he  hath 
abounded  towards  us  in  all  wisdom  and  prudence ;  having 
made  known  unto  us  the  mystery  of  his  will,  according  lo 
his  good  pleasure,  which  he  had  purposed  in  himself; 
that,  in  the  dispensation  of  the  fulness  of  limes,  he  might 
gather  together  in  one  all  things  in  Chri.st,  both  which  are 
in  heaven,  and  which  are  on  earth,  even  in  him."  We 
must  take  heed  how  we  neglect  or  overlook  Him  who  ir 
by  Divine  appointment  so  high  in  power,  and  with  whom 
we  have  so  great  a  concern. 

a.  With  deep  humility  and  abasement  of  ourselves,  in 
k  Outr.  de  Sac. 


conjunction  with  a  profotmd  reverence  and  veneration  of 
the  Divine  Majesty.  There  ought  to  be  the  lowliest  self- 
abasement,  such  as  that  good  man  e.\'presses,  Ezra  ix.  6. 
(varied  to  one's  own  case,)  "O  my  God,  1  am  ashamed, 
and  blush  to  lift  up  my  face  to  thee,  my  God  ;  for  mine  in- 
iquities are  increased  over  mine  head,  and  my  trespass  is 
grown  up  unto  the  heavens."  Ajid  indeed  this  is  natu- 
rally consequent  upon  what  was  last  said,  of  the  regard 
that  ought  to  be  had  in  this  matter  to  the  Mediator;  for 
surely  that  very  constitution  is  in  itself  an  humbling  thing 
to  us ;  and  we  cannot  apply  ourselves  to  God  suitably  to 
it,  but  with  a  self-abasing  sense  of  our  own  state  and  case. 
Our  coming  and  tendering  ourselves  to  God  in  a  Media- 
tor, is  in  its  very  nature  an  humiliation,  and  carries  with 
it  a  tacit  confession,  that  in  ourselves  we  have  nothing, 
deserve  nothing,  are  nothing,  are  worse  than  nothing ;  and 
that  only  this  constitution  of  his  could  justify  our  offering 
ourselves  to  him,  with  any  hope  of  acceptance  ;  or  make 
it  less  than  an  insolent  presumption,  for  sinners  to  ap- 
proach him,  and  expect  to  be  received  into  his  presence 
and  service.  It  is  not  for  such  as  we,  to  behave  ourselves 
towards  him  as  if  we  either  had  not  offended,  or  were  ca- 
pable of  expiating  our  own  offence.  Yea,  and  if  there  had 
been  nothing  of  delinquency  in  the  case;  yet  great  humil- 
ity becomes  such  applications  to  him,  and  that  in  conjunc- 
tion with  the  profoundest  reverence  and  veneration  of 
him  ;  for  our  very  business  in  this  self-dedicntion,  is  iror- 
sAip,  as  the  word  in  the  text  hath  been  noted  to  signify. 
And  it  is  the  first  and  most  principal  part  of  all  the  wor- 
ship we  owe  to  him,  (as  was  noted  from  "2  Cor.  viii.  5.) 
fundamental  to  all  the  rest.  We  must  have  before  our  eyes 
the  awful  majesty  and  glorious  greatness  of  God;  which 
Scripture  often  speaks  of,  as  one  notion  of  his  holiness,  and 
which  we  are  to  have  principal  reference  unto  in  all  the 
solemn  homage  we  pay  to  him;  k  as  sacrifices  are  well  ob- 
served to  have  been  offered  to  him  so  considered.  And 
therefore,  by  this  consideration,  their  suitableness  to  him 
is  to  be  measured,  as  he  doth  himself  insist,  Mai.  i.  14. 
"  Cursed  he  the  deceiver,  which  hath  in  his  flock  a  male, 
and  voweth,and  sacnficeth  unto  the  Lord  a  corrupt  thing; 
for  I  am  a  great  King,  saith  the  Lord  of  hosts,  and  my 
name  is  dreadful  among  the  heathen." 

9.  With  great  joy  and  gladness  of  heart.  It  ought  to 
be  accompanied  with  the  highest  gusts  and  relishes  of 
pleasuie,  both  from  the  apprehensive  congruity  of  the 
thing,  and  the  expectation  we  have  of  acceptance.  The 
thing  itself  should  be  pleasant  to  u.s.  We  are  to  do  it  as 
tasting  our  own  act,  ,is  they  did,  1  Chron.  xxix.  9.  "  The 
people  rejoiced,  for  that  they  offered  willingly."  The  self- 
devoting  per.son  should  be  able  to  utter  this  as  his  sense, 
"  Glad  am  I,  that  I  am  any  thing,  that  I  have  a  being,  a 
soul,  a  reasonable  intelligent  being,  capable  of  becoming 
a  sacrifice  to  him."  And  that  there  is  hope  of  being  ac- 
cepted :  how  great  a  joy  is  that!  The  apostle  makes  .so 
great  a  thing  of  it,  that  he  speaks  ('3  Cor.  v.  8,  9.)  as  if  he 
cared  not  whether  he  was  in  Ihe  body,  or  out  of  the  body, 
so  he  might  be  accepted.  Nuptials  (that  resemble,  as  haih 
been  said,  this  tran.saction  between  God  and  the  soul, 
wherein  there  is  mutual  giWng  and  accepting)  are  wont 
to  be  seasons  of  great  festivity  and  gladness.  The  great 
God  himself  rejoices  in  this  closure,  with  such  a  joy,  (Isa. 
Ixii.  5.  As  a  bridegroom  rejoiceth  over  his  bride,  so  will 
thy  God  rejoice  over  thee,)  and  shall  not  we  1  How  infi- 
nitely more  amiable  and  delectable  is  the  object  our  choice 
than  his  !  when  ve  are  to  rejoice  in  the  supreme  and  most 
perfect  excellency  ;  He,  in  what  is  clothed  over  (if  he  did 
not  super-induce  another  clothing)  with  most  loathsome 
deformity. 

10.  With  an  ingenuous  candour  and  simplicity,  with 
that  sincerity  which  is  to  be  as  the  salt  of  our  sacrifice: 
(Mark  ix.)  without  latent  reserves,  or  a  hidden  meaning, 
disagreeing  to  his;  which  were  both  unjust  and  vain.  Un- 
just;  for  we  mav  not  deceive  any.  And  vain;  for  we 
cannot  deceive  him.  The  case  admits  not  of  restrictions, 
it  must  be  done  absolutelv,  without  any  limitation  or  re- 
serve. You  have  heard  this  self-dedication  is,  in  part,  an 
act  of  love.  And  what  limit  can  be  set  to  a  love,  whose 
object  is  infinite  1  A  natural  limit,  'tis  true,  as  it  js  the 
love  of  a  creature,  it  cannot  but  have;  but  a  chosen  one 


SELF-DEDICATION. 


417 


it  ought  never  to  have,  as  if  we  had  loved  enough.  You 
Irnow  what  kind  of  love  is  (and  cannot  but  be)  due  to  the 
all-comprehending  God.  With  all  thy  heart,  soul,  mind, 
and  might,  &<;.  So  without  exception,  that  Maimonides,' 
reciting  those  words,  adds,  etiamsi  tollat  animam  timm. 
The  stream  of  thy  love  to  him  must  not  be  diverted,  or 
alter  course,  though  he  would  take  away  thy  very  life,  or 
soul. 

U.  With  the  concomitant  surrender  to  him  of  all  that 
we  have.  For  they  that,  by  their  own  act  and  acknow- 
.edgment,  are  not  themselves  their  own,  but  devoted,  must 
also  acknowledge  they  are  owners  of  nothing  else.  In 
that  mentioned  form  of  surrender  in  Livy,  when  Egerius, 
on  the  Roman's  part,  had  inquired,™  Are  you  the  arnias- 
sadors  serU  by  the  people  of  CoUatia  that  you  may  yield  up 
yourselves  and  the  ColMine  people  ?  and  it  was  answered. 
We  are  :  and  it  was  again  asked.  Are  the  Collatine  people 
in  their  power  ?  and  answered.  They  are  :  it  is  further  in- 
quired, Do  you  deliver  up  yourselves,  the  people  of  Collatia, 
your  city,  your  fields,  your  water,  your  bounds,  your  temples, 
your  idensils,  all  things  that  are  yours,  both  divine  and  hu- 
man, into  miTie,  and  the  people  of  Rome's  power  ?  They  say. 
We  deliver  up  all.  And  he  answers.  So  I  receive  you. 
So  do  they  who  deliver  up  themselves  to  God,  much  more, 
all  that  they  called  theirs.  God  indeed  is  the  only  Pro- 
prietor, men  are  but  usufructuaries.  They  have  the  use 
of  what  his  providence  allots  them;  He  reserves  to  him- 
self the  property ;  and  limits  the  use  so  far,  as  that  all  are 
to  be  accountable  to  him  for  all  they  possess  ;  and  are  to 
use  nothing  they  have,  but  as  \mder  him  and  for  him,  as 
also  they  are  to  do  themselves.  Therefore  as  they  are  re- 
quired to  "  glorify  him  with  their  bodies  and  spirits,  which 
are  his,"  so  they  are  to  "honour  him  with  their  substance," 
upon  the  same  reason.  But  few  effectually  apprehend  his 
right  in  their  persons ;  which  as  we  are  therefore  to  re- 
cognise in  this  dedication  of  ourselves  to  him,  so  we  are, 
in  a  like  general  sense,  to  devote  to  him  all  that  we  enjoy 
in  the  world.  That  is,  as  all  are  not  to  devote  themselves 
specially  to  serve  him  in  a  sacred  office,  but  all  are  obliged 
to  devote  themselves  to  his  service  in  the  general ;  so  though 
all  are  not  required  to  devote  their  estates  to  this  or  that 
particular  pious  use,  they  are  obliged  to  use  them  wholly 
for  his  glory  in  the  general,  and  for  the  service  of  his  in- 
terest in  the  world.  We  are  obliged  neither  to  withhold 
from  him,  nor  mispend,  these  his  mercies ;  but  must  "  live 
righteously,"  (wherein  charity  is  comprehended,)  "sober- 
ly, and  godly"  in  it ;  decline  no  opportunities  that  shall 
occur  to  us  (within  the  compass  of  our  own  sphere  and 
station)  of  doing  him  (though  never  so  costly  and  hazard- 
ous) service ;  must  forsake  all  and  follow  him,  when  our 
duty,  and  our  continued  possessions  of  this  world's  goods, 
come  to  be  inconsistent ;  must  submit  patiently  to  our  lot, 
when  that  falls  out  to  be  our  case,  or  to  any  providence  by 
which  we  are  bereaved  of  our  worldly  comforts,  with  that 
temper  of  mind,  as  to  be  able  cheerfully  to  say,  "  The  Lord 
hath  given,  the  Lord  hath  taken  a.way,  blessed  be  the  name 
of  the  Lord." 

It  is  indeed  the  greatest  absurdity  imaginable,  that  they 
who  are  not  masters  of  themselves,  should  think  it  per- 
mitted them,  to  use  what  comes  to  their  hands,  as  they 
list ;  for  the  service  of  their  own  lusts,  and  the  gratifying 
of  a  rebel  flesh,  that  halh  rejected  the  government  of  their 
own  reason,  and  of  all  divine  laws  at  once ;  or  that  he  who 
hath  so  ahsolute  a  right  in  them,  should  not  have  that 
right  in  what  he  hath  committed  to  them,  as  to  prescribe 
rules  to  them,  by  which  to  use  and  employ  it.  At  the 
same  time,  and  in  the  same  sense,  wherein  we  make  a  de- 
dition  of  ourselves,  we  do  the  same  thing  as  to  all  that  we 
have.  Even  according  to  common,  human  estimate,  ac- 
cording to  what  interest  men  have  in  others,  or  power 
over  them,  they  have  a  correspondent  interest  in  what  they 
possess.  They  that  absolutely  surrender  themselves  to  the 
power  of  another,  leave  not  themselves  capable  of  proper 
dominion  as  to  any  thing.  Therefore  says  the  civil  law, 
Non  licet  dedititiis  testamtnta  facere.  They  were  so  under 
several  notions,  it  is  true  ;  biit  they  that  were  strictly  so, 
had  not  power  to  make  a  will,  as  having  nothing  to  dispose 


queCollatinum  d^eritia?  Siii 


t  populu] 


of  No  man  has  certainly  a  power  to  dispose  of  any  thing 
(and  when  they  surrender  themselves  by  their  own  act 
and  deed  to'  God,  they  acknowledge  so  much)  otherwise 
than  as  Divine  rules  director  permit.  They  have  a  right 
in  what  is  duly  theirs,  against  the  counter-claim  of  man, 
but  none,  sure,  against  the  claim  and  all-disposing  power-.- 
of  God,  whether  signified  by  his  law  or  by  his  providence. 
Therefore  with  this  temper  of  mind  should  this  sclf-dedi- 
calion  be  made :  "  Lord,  I  here  lay  myself  and  all  that 
belongs  to  me,  most  entirely  at  thy  feet.  All  things  are 
of  thee  :"  (as  they  are  brought  in  saying,  who  make  that 
willing,  joyful  offering,  1  Chron.  xxix.)  "  What  I  have 
in  the  world  is  more  thine  than  mine.  I  desire  neither 
to  use  nor  possess  any  thing,  but  by  thy  leave  and  for  thy 
sake." 

1"3.  With  befitting  circumstantial  solemnity,  i.  e.  it 
ought  to  be  direct,  express,  and  explicit ;  not  to  be  hud- 
dled up  in  tacit,  mute  intimations  only.  We  should  not 
content  ourselves  that  it  be  no  more  than  implied,  in  what 
we  do  otherwise,  and  run  on  with  it  as  a  thing  that  must 
be  supposed,  and  taken  for  granted,  never  actually  per- 
formed and  done.  It  is  very  true  indeed,  that  a  continued, 
uniform  coui-se  and  series  of  agreeable  actions,  a  holy  life 
and  practice,  carries  a  great  deal  more  of  significancy  with 
it,  than  only  having  once  said,  without  this  conceptis  verbis, 
"  Lord,  I  will  be  thine."  Practice,  whether  it  be  good  or 
bad,  more  fully  speaks  our  sense,  and  expresses  our  hearts, 
than  bare  words  spoken  at  some  particular  time,  can  do, 
for  they  at  the  most  speak  but  our  present  sense  at  that 
time,  and  perhaps  do  not  always  that ;  but  a  course  of 
practice  shows  the  habitual  posture  and  steady  bent  of  our 
spirits.  Nor  do  I  think  that  a  formal,  explicit  transaction, 
in  this  matter,  whether  vocal  or  mental,  with  circumstan- 
tial solemnity,  is  essential  to  a  man's  being  a  Christian,  or 
a  holy  man.  A  fixed  inclination  and  bent  of  heart  towards 
God,  followed  (as  it  will  be)  with  a  course  of  practice  be- 
coming them  that  are  his,  will  no  doubt  conclude  a  man's 
state  to  be  safe  and  good  God-ward;  as  one  may,  on  the 
other  hand,  be  the  devil's  servant  all  his  days,  without 
having  made  a  formal  covenant  with  him.  But  yet,  though 
so  explicit  and  solemn  a  transaction  of  this  matter  be  not 
essential  to  our  Christianity,  (as  what  is  said  to  belong 
only  to  the  solemnity  of  any  thing,  is  therein  implied  not 
to  be  of  the  essence  of  it,)  yet  it  may  be  a  great  duty  for 
all  that,  and  I  doubt  it  not  to  be  so. 

And  it  may  here  be  worth  the  while,  to  insist  a  little ; 
that  if  this  indeed  be  a  duty,  it  may  obtain  more  in  our 
practice,  than  perhaps  it  doth.  Some,  through  mere  inad- 
vertency, may  not  have  considered  it ;  others,  that  have, 
may  possibly  think  it  less  needful,  because  they  reckon  it 
was  formerly  done  for  them.  They  were  born  of  Christian 
parents,  who  dedicated  them  to  God  from  their  birth  ;  and 
they  were,  with  solemnity,  presented  to  him  in  their  bap- 
tism. What  need  we  then  do  over  again  a  thing  already 
donel  Let  us  reason  this  matter  therefore  awhile,  and 
consider  whether,  notwithstanding  any  such  allegation, 
our  personal  dedicating  ourselves  to  God  in  Christ  be  not 
still  reasonable  and  necessary  to  be  performed  by  ourselves 
also,  as  our  own  solemn  act  and  deed  1  It  were  indeed 
much  to  be  wished  that  our  baptismal  dedication  to  God 
were  more  minded  and  thought  on  than  it  commonly  is; 
when  with  such  sacred  solemnity  we  were  devoted  to  the 
triune  Deity,  and  those  great  and  awful  names  were  named 
upon  us,  the  name  of  the  Father,  the  name  of  the  Son,  and 
the  name  of  the  Holy  Ghost.  Baptisms  are,  it  is  to  be 
feared,  too  often  in  the  Christian  world  turned  into  a  mere 
pageantry,  and  the  matter  scarce  ever  thought  on  more, 
when  the  show  is  over ;  and  very  probably  because  this 
great  succedaneous  duty  is  so  unpractised  among  Christ- 
ians. 

And  first,  let  it  be  considered.  Are  there  no  like  cases'! 
Do  we  not  know,  that  though  all  the  infants  in  a  kingdom 
are  born  subjects,  yet  when  they  arrive  to  a  certain  age 
they  are  obliged,  being  called,  to  lake  the  oath  of  allegi- 
ance, and  each  one  to  come  under  personal  obligation  to 
their  prince  1  And  do  we  owe  less  to  the  God  that  made 
us,  and  the  Lord  that  bought  us  with  his  blood  t 

bem.  agios,  aquajn,  terminog,  delubra,  ulensiiia  dinna,  humanaque  cfflnia, 
in  meam  populique  Romani  ditionem  1  Dedimus.  At  ego  reapio.  Liv.  ubt 
priuB. 


418 


SELF-DEDICATION. 


Again,  Though  all  the  sons  of  Israelites  were  in  their 
infancy  dedicated  to  God  by  the  then  appointed  rite  for  that 
purpose,  yet  how  frequent  were  their  solemn,  pfersonal  re- 
cognitions of  his  covenant ;  their  avouching  themselves  to 
be  his  people,  as  he  also  avouched  himself  to  be  their 
God:  which  we  see  Deut.  xxvi.  and  in  many  other  places. 
It  is  remote  from  me  to  intend  the  pressing  of  a  covenant 
that  contains  any  disputable  or  doubtful  matters,  or  any 
other  than  the  substance  of  our  baptismal  covenant  itself, 
consisting  of  the  known  essentials  of  our  Christianity,  all 
summed  up  in  taking  God  in  Christ  for  our  God,  and  re- 
signin?  ourselves  to  him  to  be  inviolably  his :  no  more  is 
meant  than  that  this  may  be  done  as  our  own  reasonable 
service  and  worship ;  as  our  intelligent,  deliberate,  judi- 
cious act  and  choice. 

And  consider  further,  to  this  purpose,  the  great  im- 
portance of  the  thing  itself,  compared  with  the  lesser  con- 
cernments wherein  we  use  to  deal  most  explicitly.  Is  it 
fit  that  a  man's  religion  should  be  less  the  matter  of  his 
solemn  choice,  than  his  inferior  concerns  ?  that  when  he 
chooses  his  dwelling,  his  calling,  his  servant,  or  master, 
he  should  seem  thrown  upon  his  God  and  his  religion  by 
chancel  and  that  least  should  appear  of  caution,  care, 
and  punctual  dealing,  in  our  very  greatest  concernment  1 
How  great  a  day  in  a  man's  life  doth  he  count  his  mar- 
riage-day !  How  accurate  are  men  wont  to  be,  in  all  the 
preparations  and  previous  settlements  that  are  to  be  made 
in  order  to  it !  And  since  the  great  God  is  pleased  to  be 
so  very  particular  with  us,  in  proposing  the  model  and 
contents  of  his  covenant,  the  promises  and  precepts  which 
make  his  part  and  ours  in  it ;  how  attentive  should  we  be 
to  his  proposals,  and  how  express  in  our  consent !  espe- 
cially, when  we  consider  his  admirable  condescension  in 
it,  that  he  is  pleased  (and  disdains  not)  to  capitulate  with 
the  work  of  his  hands,  to  article  with  dust  and  ashes. 
Is  it  reasonable  we  should  be  slight  and  superficial  in  a 
treaty  with  that  great  Lord  of  heaven  and  earth,  or  scarce 
ever  purposely  apply  and  set  ourselves  to  mind  him  in 
it  at  all  1 

Moreover  it  is  your  own  concernment,  and  therefore 
ought  to  be  transacted  by  yourself.  So  far  as  there  is  any 
equity  in  that  rule,  Quoil  tangit  omnes  debet  ab  omnibus 
tractari —  Whjtt.  concerns  all  should  be  transacted  by  all,  it 
resolves  into  this,  and  supposes  it,  Quod  tangit  meipsum 
debet  tractari  a  meipso — Tkat  lohich  concerns  myself  should 
be  transacted  by  myself. 

Again,  your  being  devoted  by  parents,  no  more  excuses 
from  solemn,  personal, self-devoting,  than  their  doing  other 
acts  of  religion  for  you,  excuses  you  from  doing  them  for 
yourselves.  They  have  prayed  for  you  ;  are  you  therefore 
never  to  pray  for  yourselves  ?  They  have  lamented  your 
sin ;  are  you  never  therefore  to  lament  your  own  1 

Further,  Scripture  warns  us  not  to  lay  too  much  stress 
upon  parental  privilege,  or  place  too  much  confidence  in 
it,  which  it  supposes  men  over  apt  to  do.  Matt.  iii.  7,  8,  9. 
Abraham's  seed  may  be  a  generation  of  vipers.  John  viii. 
37,  44.  I  know  you  are  Abraham's  seed,  yet  he  finds 
them  another  father. 

Consider,  moreover,  the  renewing  work  of  God's  grace 
and  Spirit  upon  souls,  consists  in  sanctifying  their  natural 
faculties,  their  understandings,  consciences,  wills,  affec- 
tions. And  what  are  these  sanctified  for,  but  to  be  Used 
and  exercised'!  And  to  what  more  noble  purpose  1  If  there 
be  that  holy  impress  upon  the  soul,  that  inclines  all  the 
powers  of  it  God-ward,  what  serves  it  for,  but  to  prompt 
and  lead  it  on  to  the  correspondent  actsi  to  apprehend 
and  eye  God,  to  admit  a  conviction  of  duty,  and  particu- 
larly, how  I  owe  myself  to  him ;  to  choose,  love,  fear,  and 
serve  him ;  and  what  doth  all  this  import  less,  than  an 
entire  self-resignation  to  him  1  So  that  the  genuine  ten- 
dency of  the  holy  new  nature  is  in  nothing  so  directly 
answered  and  satisfied  as  in  this.  And  it  ought  to  be  con- 
sidered, that  the  faculties  of  our  reasonable  souls  have  a 
natural  improvement  and  perfection,  as  well  as  a  gracious. 
And  for  their  highest  and  noblest  acts,  'tis  fit  they  should 
be  used  in  their  highest  perfection.  'Tis  possible,  that  in 
the  children  of  religious  parcnLs,  there  may  be  some  pious 
inclinations  betimes ;  and  the  sooner  they  thereupon  choose 
the  God  of  their  fathers,  the  better,  i.  e.  if  you  compare 
n  Cat.  Le.v.  Jurid.  o  i  John  iv.  30. 


doing  it  and  not  doing  it,  'tis  better  done,  than  not  done. 
But  because  this  is  a  thing  that  cannot  be  too  often  done, 
nor  too  well;  the  more  mature  your  understanding  is,  the 
better  it  will  be  done,  the  grace  of  God  concurring.  Our 
Lord  himself  increa.sed  in  wisdom,  &c. 

Moreover,  let  it  be  seriously  thought  on  (what  'tis 
dreadful  to  think)  the  occasion  you  should  give,  if  you  de- 
clme  this  surrendering  yourselves,  to  have  your  neglect 
taken  for  a  refusal.  'Tis  impossible,  when  you  once  un- 
derstand the  case,  you  can  be  in  an  indifferency  about  it. 
You  must  either  take,  or  leave. 

Nor  can  it  be  denied  but  personal  self-devoting,  one 
way  or  other,  (more  or  less  solemn,)  is  most  necessary  to 
the  continuing  serious  Christianity  in  the  world.  With- 
out it,  our  religion  were  but  res  unius  atatis — the  business 
of  an  age :  for  how  unlikely  were  it,  and  absurd  to  sup- 
pose, that  a  man  should  seriously  devote  his  child  to  God, 
that  never  devoted  himself?  And  if  that  were  done  never 
so  seriously,  must  one  be  a  Christian  always,  only  by  the 
Christianity  of  another,  not  his  own  1  Some  way  or  other 
then,  a  man  must  devote  himself  to  God  in  Christ,  or  be, 
at  length,  no  Christian.  And  since  he  must,  the  nature  of 
the  thing  speaks,  that  the  more  solemn  and  express  it  is, 
the  better,  and  more  suitable  to  a  transaction  with  so  great 
a  Majesty. 

And  hath  not  common  reason  taught  the  world  to  fix  a 
transitvs,  and  settle  some  time  or  other,  wherein  persons 
should  have  been  reckoned  to  have  past  out  of  their  state 
of  infancy  or  minority,  into  the  state  of  manhood  or  an 
adult  state;  wherein,  though  before  they  could  not  legally 
transact  affairs  for  themselves,  yet  afterwards  they  could  1 
This  time,  by  the  constitutions  of  several  nations,  and  for 
several  purposes,  hath  been  diversely  fixed.  But  they 
were  not  to  be  looked  upon  as  children  always.  Some 
time  they  come  to  write  man.  Is  it  reasonable  one  should 
be  a  child,  and  a  minor  in  the  things  of  God  and  religion, 
all  his  days  1  always  in  nonage  1  Some  time  they  must 
be  men  in  understanding,  (1  Cor.  xiv.  20.^  and  have  their 
senses  exercised  to  discern  between  good  and  evil,  Heb. 
V.  14. 

Yea,  and  there  is  far  greater  reason  we  should  personal- 
ly and  solemnly  transact  this  great  affair  with  God,  than 
any  concern  we  have  with  men.  For,  among  men  we 
may  have  a  right  by  natural  descent,  or  by  valuable  consi- 
derations, to  w'hat  we  enjoy,  which  may  be  clear  and  little 
liable  to  question  :  from  God  we  have  no  right,  but  by  his 
favour  and  vouchsafement.  You  are  his  children,  if  ever 
you  come  to  be  so,  but  by  adoption.  And  human  adop- 
tion has  been  wont  to  be  completed  by  a  solemnity  ;  the 
person  to  adopt,  being  publicly  asked  (in  that  sort  of 
adoption  which  was  also  called  arrogation)  utrum  cum. 
quem  adoptaturus  essel,  justum  sibi  filium  esse  vellct — jcfie- 
ther  he  would  have  this  person  to  be  as  his  own  renj  son  ? 
And  again ;  ille  qui  adoptahatur — vtrum  id  fieri  pateretur — 
he  that  was  to  be  adopted,  vihether  he  was  contented  it  should, 
be  so  ?" 

Nor  again  is  there  that  disinclination  towards  men,  as 
towards  God,  or  that  proneness  to  revolt  from  settled 
agreements,  with  the  one,  as  with  the  other.  Whereas 
love  sums  up  all  the  duty  of  both  the  tables;  or  which 
we  owe  both  to  God  and  man ;  it  is  evident  that,  in  our 
present  lapsed  slate,  our  love  to  God  is  more  impaired, 
than  to  man.  Indeed  this  latter  seems  only  diminished, 
the  other  is  destroyed,  and  hath,  by  nature,  noplace  in  us; 
grace  only  restores  it.  Where  it  is  in  some  mea.sure  re- 
stored, we  find  it  more  difficult  to  exercise  love  towards 
Goil,  than  man  ;  which  the  apostle's  rca.soning  implies, 
"  He  that  kivelh  not  his  brother  whom  he  hath  seen,  how 
can  he  love  God  whom  he  hath  not  seen  7"°  Who  sees 
not  that  sensuality  hath  buried  the  rational  world !  Unre- 
generate  man  is  .said  to  be  in  the  flesh,  not  as  being  only 
lodged  in  it,  as  all  are  alike,  but  governed  by  it,  under  its 
power  :  a.s  the  holy  apostle  is  said  to  have  been  in  the 
Spirit  on  the  Lord's  day  p  To  be  in  the  flesh  is  expound- 
ed by  being  and  walking  after  it.i  Hence  men  only  love 
and  savour  the  things  within  this  sensible  sphere.  They 
that  arc  alter  the  flesh,  do  only  savour  the  things  of  the 
flesh.  Where  the  regenerate,  divine  life  is  implanted,  it 
doth  male  haiilare—is  ill  lodged,  in  conjunction  with  a 
p  Rev.  i.  Q  Rom.  viii. 


SELF-DEDICATION. 


419 


slrong  remaining  sensual  inclination ;  so  that  where  the 
soul  is  somewhat  raised  by  it,  out  of  that  mire  and  dirt, 
there  is  a  continual  decidency,  a  proneness  to  relapse,  and 
sink  back  into  it.  Impressions  therefore  of  an  invisible 
Ruler  and  Lord  (as  of  all  unseen  things)  are  very  evanid  ; 
soon,  in  a  great  degree  worn  olf;  especially  where  they 
were  but  in  making,  and  not  yet  thoroughly  inwrought 
into  the  temper  of  the  soul.  Hence  is  that  instability  in 
the  covenant  of  God.  We  are  not  so  afraid  before,  nor 
ashamed  afterwards,  of  breaking  engagements  with  him, 
as  with  men,  whom  we  are  often  to  look  in  the  face,  and 
converse  with  every  day. 

Therefore  there  is  the  more  need  here  of  the  strictest 
ties,  and  most  solemn  obligations,  that  we  can  lay  upon 
ourselves.  How  apprehensive  doth  that  holy,  excellent 
governor,  Joshua, '  seem  of  this,  when  he  was  shortly  to 
leave  the  people  under  his  conduct !  And  what  urgent 
means  doth  he  use,  to  bring  them  to  the  most  express,  so- 
lemn dedication  of  themselves  to  God,  that  was  possible  ; 
first  representing  the  reasonableness  and  equity  of  the 
thing,  from  the  many  endearing  wonders  of  mercy  (as  here 
the  apostle  beseeches  these  Romans  by  the  mercies  of  God) 
which  he  recounts  from  the  beginning,  to  the  14th  verse 
of  that  '24th  chapter:  then,  thereupon,  exhorting  them  to 
"fear  the  Lord  and  serve  him  insincerity,"  &c.  in  that 
14th  verse,  telling  them,  withal,  if  they  should  all  resolve 
otherwise  to  a  man,  what  his  own  resolution  was,  {i-.  15.) 
"  And  if  it  seem  evil  unto  you  to  serve  the  Lord,  choose 
you  this  day  whom  ye  will  serve  ;  whether  the  gods  which 
your  fathers  served,  that  were  on  the  other  side  of  the 
flood,  or  the  gods  of  the  Amorites,  in  whose  land  ye  dwell : 
but  as  for  me  and  my  house,  we  will  serve  the  Lord  ." 
taking  also  their  express  answer,  which  they  give,  v.  16, 
17,  18.  But  fearing  they  did  not  enough  consider  the 
matter,  he,  as  it  were,  puts  them  back  (esteeming  himself 
to  have  gotten  an  advantage  upon  them)  that  thev  might 
come  on  again  with  the  more  vigour  and  force.  "Ye  can- 
not serve  the  Lord  :  for  he  is  a  holy  God ;  he  is  a  jealous 
God ;  he  will  not  forgive  your  transgressions  nor  j'our 
sins.  If  you  forsake  the  LoiA,  and  serve  strange  gods,  then 
he  will  turn  and  do  you  hurt,  and  consume  you,  after  he 
hath  done  you  good,"  v.  19,  20.  Hereupon,  according  to 
his  expectation  and  design,  they  reinforce  their  vow, 
"  Nay,  but  we  will  serve  the  Lord."  And  upon  this,  he 
closes  with  them,  and  takes  fast  hold  of  them,  "  Ye  are 
witnesses"  (saith  he)  "against  5'ourselves,  that  ye  have 
chosen  the  Lord  to  serve  him."  And  they  say,  "We  are 
witnesses,"  v.  22.  He  exhorts  them  afresh,  and  they  en- 
gage over  again,  v.  23,  24.  Thus  a  covenant  is  made 
with  them,  v.  25.  After  all  this,  a  record  is  taken  of  the 
whole  transaction  ;  'tis  looked  down,  (v.  26.)  and  a  monu- 
mental stone  set  up,  to  preserve  the  memory  of  this  great 
transaction.  And  the  good  man  tells  them,  "  Behold^  this 
stone  shall  be  a  witness  unto  us;  for  it  hath  heard  all  the 
words  of  the  Lord  which  he  spake  tmtous:  it  shall  there- 
fore be  a  witness  unto  you,  lest  ye  deny  your  God."  So 
he  dismisses  them,  and  lets  them  go  every  one  to  his  inhe- 
ritance. 

Nor  is  it  to  be  neglected  that,  Isa.  xliv.  5.  (which  is  ge- 
nerally agreed  to  refer  to  the  times  of  the  go.spel)  it  is'so 
expressly  set  down,  "  One  shall  say,  I  am  the  Lord's ;  and 
another  shall  call  himself  by  the  name  of  Jacob  ;  and  an- 
other shall  subscribe  with  his  hand  unto  the  Lord,  and 
surname  himself  by  the  name  of  Israel."  In  the  rendering 
of  w'hich  words,  " subscribe  jtith  the  hand"  the  version's 
var)'.  Some  read  inscribe  in  their  hands,  the  Lord's  name  ; 
counting  it  an  allusion  to  the  ancient  custom,  as  to  ser- 
vants and  soldiers,  that  they  were  to  carry,  stamped  upon 
the  palm  of  their  hands,  the  name  of  their  master  or  gene- 
ral. The  Syriac  read  to  the  same  sense  as  we — Shall  give 
an  hand-writing  to  be  the  Lord's.  That  the  thing  be  done, 
and  with  great  seriousness,  distinctness,  and  solemnity,  is 
no  doubt  highly  reasonable  and  necessary ;  about  the  'par- 
ticular manner  I  prescribe  not. 

Nor  can  I  imagine  what  any  man  can  have  to  object, 
but  the  backwardness  of  his  own  heart  to  any  intercourse 
or  conversation  with  the  invisible  God :  which  is  but  an 
argument  of  the  miserable  condition  of  depraved  mankind; 
none,  that  the  thing  is  not  to  be  done.  For,  that  back- 
r  Josh.  xxiv.  8  Read  considerately,  Heb.  xi.  6. 


wardness  must  proceed  from  some  deeper  reason  than  that 

God  is  invisible  :  a  reason,  that  should  not  only  convince, 
but  amaze  us,  and  even  overwhelm  our  souls  in  sorrow 
and  lamentation,  to  think  what  state  the  nature  and  spirit 
of  man  is  brought  into  !  For  is  not  the  devil  invisible  too  1 
And  what  wretch  is  there  so  silly  and  ignorant,  but  can 
by  the  urgency  of  discontent,  en^-y,  and  an  appetite  of  re- 
venge, find  a  way  to  fall  into  a  league  with  him  1  Is  this, 
that  God  is  less  conversable  with  meni  less  willing  to  be 
found  of  them  that  seek  Him  ?  No  surely,  *  but  that  men 
have  less  mind  and  inclination  to  seek  Him !  And  is 
this  a  posture  and  temper  of  spirit  towards  the  God  that 
made  us,  (the  continual  spring  of  our  life  and  being  1)  in 
which  it  is  fit  for  us  to  tolerate  ourselves  1  Shall  not  the 
necessity  of  this  thing,  and  of  our  own  case,  (not  capable 
of  remedy  while  we  withhold  ourselves  from  God,)  over- 
come all  the  imagined  difiiculiv  in  applying  ourselves  to 
Him"? 

Use.  And  upon  the  whole,  if  we  agree  the  thing  itself 
to  be  necessary,  it  cannot  be  doubted,  but  it  will  appear  to 
be  of  common  concernment  to  us  all :  and  that  every  one 
must  apprehend  it  is  necessary  to  me,  and  to  me,  whether 
we  have  done  it  already,  or  not  done  it.  If  we  have  not, 
it  cannot  be  done  too  soon;  if  we  have,  it  cannot  be  done 
too  often.  And  it  may  now  be  done,  by  private,  silent 
ejaculation,  the  convinced,  persuaded  heart  saying  within 
itself,  "  Lord,  I  consent  to  be  wholly  thine,  I  here  resign 
and  devote  myself  absolutely  and  entirely  to  thee."  None 
of  you  know  what  maybe  iri  the  heart  of  another,  to  this 
purpose,  even  at  this  time.  Why  then  should  not  every 
one  fear  to  be  the  only  person  of  those  who  now  hear,  that 
disagrees  to  itl  If  any  finds  his  heart  to  reluctate  and 
draw  back,  'tis  fit  such  a  one  should  consider,  "I  do  not 
know  but  this  self-devoting  disposition  and  resolution  is 
the  common  sense  of  all  the  rest,  even  of  all  that  are  now 
present,  but  mine."  And  who  would  not  dread  to  be  the 
only  one  in  an  assembly,  that  shall  refuse  God  !  or  refuse 
himself  to  him!  For,  let  such  a  one  think,  "  What  partic- 
ular reason  can  I  have  toexcludemj-self  from  suth  a  con- 
senting chorus"?  Why  should  I  spoil  the  harmony,  and 
give  a  disagreeing  vote  ^  Why  should  any  man  be  more 
willing  to  be  dutiful  and  happy  than  1 1  to  be  just  to  God, 
or  have  him  good  to  me  1  Why  should  any  one  be  more 
willing  to  be  saved  than  I;  and  to  make  one  hereafter,  in 
the  glorious,  innumerable,  joyful  assembly  of  devoted  an- 
gels and  saints,  that  pay  an  eternal,  gladsome  homage  to 
the  throne  of  the  celestial  Kingl"  But  if  any  find  their 
hearts  inclining,  let  what  is  now  begun,  be  more  full}' com- 
pleted in  the  closet;  and  let  those  walls  (as  Joshua's  stone) 
hear,  and  bear  witness  1 

Lest  any  should  not  consent,  and  that  all  may  consent 
more  freely,  and  more  largely;  I  shall  in  a  few  words 
show — what  should  induce  to  it, — and  what  it  should  in- 
duce. 

1.  What  should  induce  to  it  ?  You  have  divers  sorts  of 
inducements. 

Such  as  may  be  taken  from  necessity.  For  what  else 
canyon  do  with  yourself?  You  cannot  be  happy  without 
it,  for  who  would  make  you  so  but  God  1  and  how  shall 
he,  while  you  hold  otf  yourselves  from  him  7  You  cannot 
but  be  miserable,  not  only  as  not  having  engaged  him  to 
you,  but  as  having  engaged  him  against  you. 

Such  as  may  be  taken  from  equity.  You  are  his  right. 
He  hath  a  natural  right  in  you  as  he  is  your  Maker,  the 
Author  of  your  being :  and  an  acquired  right  as  you  were ' 
bought  by  his  Son,  who  hath  redeemed  us  to  God,  and 
who  died,  rose  again,  and  rei-ived,  that  he  might  be  Lord 
of  the  living  and  the  dead,  here,  to  rule,  hereafter,  to  judge 
us.  Both  which  he  can  do  whether  we  will  or  no:  but 'tis 
not  to  be  thought  he  will  save  us  against  our  Wills.  His 
method  is,  whom  he  saves,  first  to  overcome,  i.  e.  to  make 
them  "  willing  in  the  day  of  his  power."  And  dare  we, 
who  "  live,  move,  and  have  our  being  in  him,"  refuse  to 
be,  live,  and  move  to  him"?  or  "deny  the  Lord  who  bought 
us  V 

And  again.  Such  as  may  be  taken  from  ingenuity,  or 

that  should  work  upon  it,  viz.  (what  we  are  besought  by, 

in  the  text,)  "  The  mercies  of  God."    How  manifold  are 

they !   But  they  are  the  mercies  of  the  gospel  especially, 

tRev.  V.  S. 


490 


SELF-DEDICATION. 


mentioned  in  the  foregoing  chapter,  which  are  thus  re- 
ferred unto  in  the  beginning  of  this,  the  transferring  what 
the  Jews  forfeited  and  lost,  by  their  unbelief,  unto  us  Gen- 
tiles- that  "  mystery"  (as  this  apostle  elsewhere  calls  it, 
Eph.'  iii.  4,  5,  6.)  "which  in  other  ages  was  not  made 
known  unto  the  sons  of  men,  as  it  is  now  revealed  unto  his 
holy  apostles  and  prophets  by  the  Spirit ;  that  the  Gentiles 
should  be  fellow-heirs,  and  of  the  same  body,  and  parta- 
kers of  his  promise  in  Christ,  by  the  gospel."  In  reler- 
ence  whereto  he  so  admiringly  cries  out  a  little  above  the 
text,  {ch.  xi.33.)'S2  HaSos,  "  O  the  depth  both  of  the  wisdom 
and'knowledge  of  God  !  How  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out !"  The  mercies  of 
which  it  is  said,  Isa.  Iv.  1,  2,  3.  "  Ho,  every  one  that 
thirsteth,  come  to  the  waters,  and  he  that  hath  no  money ; 
come  ye,  buy  and  eat :  yea,  come,  buy  wine  andmilk  with- 
out money,  and  without  price.  Wherefore  do  ye  spend 
your  money  for  that  which  is  not  bread,  and  your  labour 
for  that  which  satisfieth  not  1  Hearken  diligently  unto 
me,  and  eat  ye  that  which  is  good,  and  let  your  soul  de- 
light itself  in  fatness.  Incline  your  ear,  and  come  unto 
me :  hear,  and  your  soul  shall  live :  and  I  will  make  an 
everlasting  covenant  with  you,  even  the  sure  mercies  of 
David."  Which  free  and  sure  mercies  are  heightened, 
as  to  us,  by  the  same  both  endearing  and  awful  circum- 
stance, that  these  mercies  are  offered  to  us,  viz.  in  con- 
junction with  the  setting  before  our  eyes  the  monitory,  tre- 
mendous example  of  a  forsaken  nation  that  rejected  them, 
intimated  v.  5.  "  Behold,  thou  shalt  call  a  nation  that  thou 
knowesl  not ;  and  nations  that  know  not  thee  shall  run 
unto  thee;"  a  case  whereof  our  apostle  says,  "  in  the  fore- 
going chapter,  Esaias  was  very  bold ;  when  speaking  of  it 
in  another  place,  "  he  uses  these  words,  "  I  am  sought  of 
them  that  asked  not  for  me;  I  am  found  of  them  that 
sought  me  not :  I  said.  Behold  me,  behold  me,  unto  a  na- 
tion that  was  not  called  by  my  name."  He  was  bold  in 
it  indeed,  to  mention  such  a  thing  to  a  people,  unto  whom 
a  jealous  gloriation  in  the  peculiarity  of  the  privileged 
state,  their  being  without  partners  or  rivals,  for  so  long  a 
time,  in  their  relation  and  nearness  to  God,  was  grown  so 
natural :  and  who  took  it  so  impatiently,  when  our  Sa- 
viour did  but  intimate  the  same  thing  to  them  by  parables, 
as  that  they  sought  immediately  « to  lay  hands  on  him  for 
that  very  reason.  So  unaccountable  a  perverseness  of  hu- 
mour reigned  with  them,  that  they  envied  to  others  what 
they  despised  themselves. 

But  on  the  other  hand,  nothing  ought  more  highly  to 
recommend  those  mercies  to  us,  or  more  engage  us  to  ac- 
cept them  with  gratitude,  and  improve  them  with  a  cau- 
tious fear  of  committing  a  like  forfeiture,  than  to  have 
them  brought  to  our  hands,  redeemed  from  the  contempt 
of  the  former  despisers  of  them;  and  that,  so  terribly,  vin- 
dicated upon  them  at  the  same  lime ;  as  it  also  still  conti- 
nues to  be.  That  the  natural  branches  of  the  olive  should 
be  torn  off,  and  we  inserted  :  that  there  should  be  such  an 
instance  given  us  of  the  severity  and  goodness  of  God.  To 
Jthem  that  fell,  severity ;  but  to  us,  goodness,  if  we  con- 
tinue in  his  goodness,  to  warn  us  that,  otherwise,  we  may 
expect  to  be  cut  off  too  I  and  that  we  might  apprehend,  if 
he  spared  not  the  natural  branches,  he  was  as  little  likely 
to  spare  us !  That  when  he  came  to  his  own  and  they  re- 
ceived him  not,  he  should  make  so  free  an  offer  to  us, 
that  if  we  would  yet  receive  him  (which  if  we  do,  we  are, 
as  hath  been  said,  to  yield  up  and  dedicate  ourselves  to 
him  at  the  same  time)  we  should  have  the  privilege  to  be 
owned  for  the  sons  ol  God !  What  should  so  oblige  us  to 
compliance  with  him,  and  make  us  with  an  ingenuous 
trerablin?  fall  before  him,  and  (crying  to  him.  My  Lord 
and  my  God)  resign  ourselves  wholly  to  his  power  and 
plea-siire  1 

And  even  his  mercies  more  abstractly  considereo 
ought  to  have  that  power  upon  us.  Were  we  not  lost  1  Arc 
we  not  rescued  from  a  nece.ssity  of  perishing,  and  being 
lost  for  ever,  in  the  most  cosily  way  1  costly  to  our  Re- 
deemer, but  to  us,  without  co.sl.  Is  it  a  small  thing,  that 
he  offers  himself  to  us  as  he  doth  when  he  demands  us, 
and  requires  that  we  offer  ourselves  to  him?  that  he,  in 
whom  is  all  the  fulness  of  God,  having  first  offered  himself 

uRorc.  I.  ao.  wlitliv.  I.  xMatUXJli.  ■15,46. 


for  us,  doth  now  offer  himself  also  to  us  1  that  he  hath 
treated  us,  hitherto,  with  such  indulgence,  wailed  on  us 
with  so  long  patience,  sustained  us  by  so  large  bounty  1 
And  now  upon  all,  when  it  might  be  thought  we  should  be 
communing  with  our  own  hearts,  discoursing  the  matter 
with  ourselves,  "  What  shall  we  render  V  that  he  should 
say  to  us  so  shortly  and  compendiously,  Render  yourselves, 
Is  that  too  muchl  Are  we  too  inconsiderable  to  be  his,  or 
his  mercies  too  inconsiderable  to  oblige  us  to  be  so'!  the 
mercies  that  flow  so  freely  from  him,  for  he  is  the  Father 
of  mercies :  the  mercies  that  are  so  suitable  to  us  ;  pardon 
to  the  guilty,  light  to  them  that  dwell  in  darkness,  life  to 
the  dead,  a  rich  portion  and  all-sufficient  fulness  for  the 
poor,  indigent,  and  necessitous  ;  the  mercies  that  we  are 
encouraged  to  expect  as  well  as  what  we  enjoy :  the  great 
good  laid  up  in  store  I  the  mercies  of  eternity  to  be  added 
to  those  of  time :  the  mercies  of  both  worlds,  meeting  upon 
us !  that  here,  we  are  to  keep  ourselves  in  the  love  of 
God,  waiting  for  the  mercy  of  our  Lord  Jesus  Christ  unto 
eternal  life  !'  that,  looking  for  that  blessed  hope,  our  life 
may  here,  in  the  mean  time,  be  transacted  with  him,  that 
we  may  abide  in  the  secret  of  his  presence,  and  dwelling 
in  love,  may  dwell  in  God  who  is  love ;  till  the  season 
come,  when  we  shall  be  able  more  fully  to  understand  his 
love,  and  return  our  own ! 

Nor  are  the  favours  of  his  providence  to  be  thought  lit- 
tle of  in  the  time  of  our  earthly  pilgrimage.  And  now, 
if  all  this  do  effectually  induce  us  thus  to  dedicate  our- 
selves, 

2.  We  are  next  to  consider  what  our  having  done  it 
ought  further  to  induce  us  unto. 

In  the  general,  it  ought  to  be  an  inducement  to  us  (as 
we  may  well  apprehend)  to  behave  ourselves  answerably 
to  such  a  state,  as  we  are  hereby  brought  into,  if  we  now 
first  dedicated  ourselves  to  him,  and  are  confirmed  in,  by 
our  iterations  of  it.  For  he  takes  no  pleasure  in  fools, 
therefore  having  vowed  ourselves  to  him,  to  serve,  and  live 
to  him,  let  us  pay  what  we  have  vowed.  Better  it  had 
been  not  to  vow,  than  to  vow  and  not  pay  ;  and  instead  of 
the  reasonable  sacrifice  he  required  of  us,  to  give  him 
only  the  sacrifice  of  fools.  We  are,  upon  special  terms, 
and  for  special  ends,  peculiar  to  the  most  high  God.  They 
that  are  tnus  his,  are  "  a  royal  priesthood,"  He  hath  made 
us  kings  and  priests."  But  those  offices  and  dignities  have 
sometime  met  in  the  same  person.  And  to  God  and  his 
Father,  i.  e.  for  him.  Not  that  both  those  oflices  do  ter- 
minate upon  God,  or  that  the  work  of  both  is  to  be  per- 
formed towards  him  ;  but  our  Lord  Jesus,  it  being  the  de- 
sign of  his  Father  we  should  be  brought  into  that  high  and 
honourable  station,  hath  effected  it,  in  compliance  with 
his  design,  and  hath  served  his  pleasure  and  purpose  in 
it.  He  h.ith  done  it  to,  /.  e.  for,  him.  So  that,  to  God 
and  his  Father  may  be  referred  to  Christ's  action,  in 
making  us  kings  and  priests,  not  to  ours,  being  made  such. 
Yet  the  one  of  these  refers  to  God  immediately,  the  other 
to  ourselves.  Holy  and  good  men  are  kings  in  reference 
to  themselves,  in  respect  of  their  self-dominion  into  which 
they  are  now  restored,  having  been,  as  all  unregenerale 
persons  are,  slaves  to  vile  and  carnal  affections  and  incli- 
nations. The  minds  of  the  regenerate  are  made  spiritual, 
and  now  with  them  the  refined,  rectified,  spiritual  mind,  is 
enthroned;  lift  up  into  its  proper  authority  over  all  sensual 
inclinations,  appetitions,  lusts,  and  passions.  A  glorious 
empire !  founded  in  conquest,  and  managed  afterwards, 
when  the  victory  is  complete,  (and  in  the  mean  time,  in 
some  degree,  while  "judgment  is  in  bringing  forth  unto 
victory,")  by  a  steady,  sedate  government  in  most  perfect 
tranquillity  and  peace. 

Bui  they  are  priests  in  reference  to  God ;  the  business  of 
their  ofiicc,  as  such,  terminates  upon  him;  for  him  they 
worship  and  serve.  Worship  is  either  social,  external  and 
circumstantial,  that  of  worshipping  societies,  considered 
according  to  its  exterior  part.  Herein  one  is  appointed  by 
special  office  to  do  the  part  of  a  priest  for  the  re.st.  In  this 
sense  all  are  not  priests.  Or  else  it  is  soliiaiy,  internal, 
substantial  and  spiritual,  wherein  they  either  worship  alone, 
and  apart  by  themselves,  or  being  in  conjunction  with 
others,  yet  their  own  spirits  within  them  work  directly, 

y  chap.  xi.  z  Judo  Si.  «  Rov.  i.  6. 


SELF-DEDICATION. 


421 


and  aspire  npwards  to  CfoJ.    And  as  to  this  more  noble 
part  of  their  worship,  every  holy  man  is  his  own  priest. 

And  thus  is  the  Jouble  dignity  of  every  holy,  devoted 
soul.  They  are  thus  kings,  and  priests;  govern  themselves, 
and  serve  God.  While  they  govern,  they  serve :  exercise 
.  authority  over  themselves,  with  most  suhmiss  veneration 
of  God:  crowned,  and  enthroned;  but  always  in  a  readi- 
ness 10  cast  down  their  crowns  at  the  footstool  of  the  su- 
preme, celestial  throne.  Into  this  state  they  come  by  sclf- 
dedication.  And  now  surely,  it  is  not  for  such  to  demean 
themselves  at  a  vulgar  rate.  They  are  of  the  iKtXncia  irpLi- 
ToTdxLiu — tlu:  b  church,  of  the  first-born  written  in  heaven  ; 
t.  e.  the  church  of  the  first-horn  ones ;  that  is,  all  composed 
and  made  up  of  such;  (as  that  expression  signifies;) 
first-born,  in  a  true  (though  not  the  most  eminent)  sense, 
being  sons  by  the  firsi,  i.  e.  the  prime  and  more  excellent 
sort  of  birth,  in  respect  whereof  they  are  said  to  be=  be- 
gotten again  by  the  word  of  truth,  that  they  should  be  a 
kind  of  first-fruits  of  the  creatures  of  God.  And  this 
two-fold  dignity  is  the  privilege  of  their  birthright,  as  an- 
ciently it  was.  Are  you  devoted  to  God  1  Have  you  dedi- 
cated yourselves  ■?  tiereby  you  are  arrived  to  this  dignity. 
For  in  the  above-mentioned  place  it  is  said,<i  "  Ye  are 
come;"  you  are  actually,  already,  adjoined  to  that  church, 
and  are  the  real  present  members  of  that  holy  community. 
For  you  are  related  and  united  to  him,'  of  whom  the 
family  of  heaven  and  earth  is  named  ;  are  of  the  house- 
hold, and  the  sons  of  God,  his,  under  that  peculiar  notion, 
when  you  have  dedicated  yourselves  to  him.  You  cannot 
but  apprehend  there  are  peculiarities  of  behaviour  in  your 
after-conduct  and  management  of  yourselves,  that  belong 
to  you,  and  must  answer  and  correspond  to  your  being,  in 
this  sense,  his.  Some  particulars  whereof  I  shall  briefly 
mention. 

You  should  each  of  you  often  reflect  upon  it,  and  be- 
think yourself  what  you  have  done,  and  whose  you  now 
are.  "  I  am  the  devoted  one  of  the  most  high  God."  It 
was  one  of  the  precepts  given  by  a  pagan  to  his  disciples, 
"  Think  with  yourself,  upon  all  occasions,  I  am  a  phi- 
losopher." What  a  world  of  sin  and  trouble  might  that 
thought,  often  renewed,  prevent,  "  I  am  a  Christian,  one 
devoted  to  God  in  Christ."  Your  having  done  this  thing, 
should  clothe  your  mind  with  new  apprehensions,  both  of 
God  and  yourselves :  that  he  is  not  now  a  stranger  to  you, 
but  your  God;  that  you  are  not  unrelated  to  him,  but  his. 
"  I  was  an  enemy,  now  am  reconciled.  I  was  a  common, 
profane  thing,  now  holiness  to  the  Lord."  'Tis  strange  to 
think  how  one  act  doth  sometimes  habit  and  tincture  a 
man's  mind;  whether  in  the  kind  of  good  or  evil.  To 
have  committed  an  act  of  murder  !  What  a  horrid  com- 
plexion of  mind  did  Cain  bear  with  him  hereupon.  To 
nave  dedicated  oneself  to  God,  if  seriously  and  duly 
done ;  would  it  have  less  power  to  possess  one  with  a 
holy,  calm,  peaceful  temper  of  mind  7 

You  should,  hereupon,  charge  yourself  with  all  suitable 
duty  towards  him  ;  for  you  have  given  yourself  to  him 
10  serve  him;  that  is  your  very  business.  You  are  his, 
and  are  to  do  his  work,  not  your  own,  otherwise  than  as 
it  falls  in  with  his,  and  is  his.  You  are  to  discharge  your- 
self of  all  unsuitable  cares;  for  will  not  he  take  care  of 
his  own,  who  hath  put  so  ill  a  note  upon  them  that  do  not  t 
He  that  provideth  not  for  his  own,  (his  domestics,)  those 
of  his  own  house,  hath  denied  the  faith,  and  is  worse  than 
an  infidel  1  Will  you  think,  he  can  be  like  such-a  one"! 
Who,  if  not  the  children  of  a  prince,  should  live  free  from 
carel 

You  should  most  deeply  concern  yourself  abont  his 
concernments,  without  any  apprehension  or  fear  that  he 
will  neglect  those  that  are  most  truly  yours:  and  are  not  to 
be  indifferent  how  his  interest  thrives,  or  is  depressed  in  the 
world ;  is  increased,  or  diminished.  They  that  are  his 
should  let  his  affairs  engross  their  cares  and  thoughts. 

You  should  abandon  all  suspicious,  hard  thoughts  of 
him.  When  in  the  habitual  bent  of  your  spirits  you  de- 
sire to  please  him,  it  is  most  injurious  to  him,  to  think  he 
will  abandon,  and  give  you  up  to  perish,  or  become  your 
enemy.  'Tis  observable  what  care  was  taken  among  the 
Romans,  Me  quid  dedilitiis  hostile  ittatum  sit — that  no 
hostility  might  be  used  towards  them  that  had  surrendered 
b  Heb:  lii.  c  James  i.  13.  d  Hob.  xii. 


themselves.  Can  man  excel  God  in  praise-worthy  things'! 
You  can  think  nothing  of  God  more  contrary  to  his  gospel, 
or  his  nature,  than  to  surmise  he  will  destroy  one  that 
hath  surrendered  to  and  bears  a  loyal  mind  towards  him. 
And  what  a  reproach  do  you  cast  upon  him,  when  you 
give  others  occasion  to  say,  "  His  own,  they  that  have  de- 
voted themselves  to  him,  dare  not  trust  him  V  You  are 
taught  to  say,  "I  am  thine,  save  me;"  not  to  suspect  he 
will  ruin  you.  They  do  strangely  misshape  religion,  con- 
sidering in  how  great  part  it  consists  in  trustingGod,  and 
living  a  life  of  faith,  that  frame  to  themselves  a  religion 
made  up  of  distrusts,  doubts,  and  fears. 

You  should  dread  to  alienate  yourselves  from  him, 
which  (as  sacrilege  is  one  of  the  most  detestable  of  all 
sins,  a  robbing  of  God)  is  the  most  detestable  sacrilege. 
You  are  to  reserve  yourselves  entirely  for  him.s  Every 
one  that  is  godly  he  hath  set  apart  for  himself. 

Yea,  and  you  are  not  only  to  reserve,  but,  to  your  utter- 
most, to  improve  and  better  yourselves  for  him  daily:  to 
aspire  to  an  excellency,  in  some  measure,  suitable  to  your 
relation:  "to  walk  worthy  of  God,  who  hath  called" you 
to  his  kingdom  and  glory,"  (1  Thess.  ii.  12.)  remembering 
you  are  here  to  glorify  him,  and  hereafter  to  be  glorified 
with  him.  And  who  is  there  of  us  that  finds  not  himself 
under  sufficient  obligation,  by  the  mercies  of  God,  unto 
all  this  1  or  to  whom  he  may  not  say,  in  a  far  more  emi- 
nent sense,  than  the  apostle  speaks  it  to  Philemon,  "  Thou 
owest  even  thyself  also  unto  me  %"  Will  we  refuse  to  give 
God  what  we  owe  1  or  can  we  think  it  fit,  in  itself,  "we 
should  be  no  otherwise  his,  than  (as  one  well  says)  fields, 
woods,  and  moantains,  and  brute  bea.sts  V  And  I  may 
add,  can  it  be  comfortable  to  us,  he  should  have  no  other 
interest  in  us  than  he  hath  in  devils'?  Is  there  no  difference 
in  the  case  of  reasonable  creatures  and  unreasonable"? 
theirs  who  profess  devotedness  to  him,  and  theirs  who 
are  his  professed  enemies "?  The  one  sort,  through  natural 
incapacity,  cannot,  by  consent,  be  his,  and  the  other, 
through  an  invincible  malignity,  never  will.  Are  there  no 
mercies  (conferred  or  offered)  that  do  peculiarly  oblige  us 
more  ■?  Let  us  be  more  frequent  and  serious  in  recounting 
our  mercies,  and  set  ourselves  on  purpose  to  enter  into  the 
memory  of  God's  great  goodness,  that  we  may  thence, 
from  time  to  time,  urge  upon  ourselves  this  great  and  com- 
prehensive duty.  And  at  this  time,  being  here  together  on 
purpose,  let  us  consider  and  reflect  afresh  upon  that  emi- 
nent mercy  which  you  are  wont  to  commemorate  in  the 
yearly  return  of  this  day. 

And  that  I  may,  more  particularly,  direct  my  speech 
the  same  way  that  the  voice  of  that  memorable  providence 
is  especially  directed ;  you  are,  my  lord,  to  be  more  pecu- 
liarly besought  by  the  mercies  of  God,  that  you  would 
this  day  dedicate  yourself  to  him.  I  do  beseech  therefore 
you,  by  the  many  endearing  mercies  which  God  hath  so 
plentifully  conferred  upon  you,  by  the  mercies  of  your 
noble  extraction  and  birth,  by  the  mercies  of  your  very 
ingenious  and  pious  education,  by  the  mercies  of  your 
family,  which  God  hath  made  to  descend  to  you  from  your 
honourable  progenitors ;  (which,  as  they  are  capable  of 
being  improved,  may  be  very  valuable  mercies;)  by  the 
blood  and  tender  mercies  of  your  blessed  and  glorious 
Redeemer,  who  offered  up  himself  a  Sacrifice  to  God  for 
you,  that  you  would  now  present  yourself  to  God,  a  holy, 
living  sacrifice,  which  is  your  reasonable  service.  I  add, 
by  the  signal  mercy  which  hath  made  this  a  memorable 
day  to  you,  and  by  which  you  come,  thus  long,  to  enjoy 
the  advantages  of  all  your  other  mercies.  How  came  it  to 
pass  that  this  day  comes  not  to  be  remembered  by  your 
noble  relatives,  as  a  black  and  a  gloomy  day,  the  day  of 
the  extinction  of  the  present  light  and  lustre  of  your  family, 
and  of  quenching  their  coal  which  was  left  1  You  had  a 
great  Preserver,  who  we  hope  delivered  yon  because  he  de- 
lighted in  you.  Your  lii^  was  precious  in  his  sight. 
Your  breath  was  in  his  hand  ;  he  preserved  and  renewed 
it  to  you,  when  you  were  ready  to  breathe  your  last.  And 
we  hope  he  will  vouchsafe  you  that  greater  deliverance, 
not  to  let  you  fall  under  the  charge  which  was  once  exhibit- 
ed a?ain.st  a  great  man,  (Dan.  v.  23.)  "  The  God  in  whose 
hands  thy  breath  is — hast  thou  not  glorified  :"  and  make 
you  rather  capable  of  adopting  those  words,  (Psal.  xlii.  8.) 
e  Epli,  iii.  f  Epict.  e  Psal  iv. 

31 


42a 


SELF-DEDICATION. 


"  Yet  the  Lord  will  command  his  loving-kindness  in  the 
day-time,  and  in  the  night  his  song  shall  be  with  me,  and 
my  prayer  unto  the  God  of  my  lile."  Your  ackno\»ledg- 
ments  are  not  to  be  limited  to  one  day  in  the  year ;  but 
from  day  to  day  his  loving-kindness,  and  your  prayer  and 
praise,  are  to  compose  your  i/vKdiiftipoii ;  the  one,  to  show 
you,  the  other,  to  be  unto  you  your  morning  and  evening 
exercise.  Let  this  be  your  resolution,  "  Every  day  will  I 
bless  thee  :  and  I  will  praise  thy  name  for  ever  and  ever ;" 
(Psal.  cxlv.  2.)  or  that,  (Psal.  civ.  33.)  "I  will  sing  unto 
the  Lord  as  long  as  I  live:  I  will  sing  praise  unto  my 
God  while  I  have  my  being." 

Yet  your  more  solemn  acknowledgments  are  justly 
pitched  upon  this  day.  God  hath  noted  it  for  you,  and 
made  it  a  great  day  in  your  time.  You  have  now  enjoyed 
a  sepUnnium,  seven  years,  of  mercies.  And  we  all  hope 
you  will  enjoy  many  more,  which  may  be  all  called  the 
posterity  of  that  day's  mercy.  It  was  the  parent  of  them 
all ;  so  pregnant  and  productive  a  mercy  was  that  of  this 
day.  You  do  owe  it  to  the  mercy  of  this  day,  that  you 
have  yet  a  life  to  devote  to  the  great  Lord  of  heaven  and 
earth,  and  to  employ  in  the  world  for  him :  and  would 
you  think  of  any  less  noble  sacrifice  1 

jEschines  the  philosopher,  out  of  his  admiration  of  So- 
crates, when  divers  presented  him  with  other  gifts,  made 
a  tender  to  him  of  himself.  Less  was  thought  an  insuffi- 
cient acknowledgment  of  the  worth  and  favours  of  a  man  ! 
Can  any  thing  less  be  thought  worthy  of  a  God'?  I  doubt 
not  you  intend,  my  lord,  a  life  of  service  to  the  God  of 
your  life.  You  would  not,  I  presume,  design  to  serve 
hiin  under  any  other  notion,  than  as  his.  By  dedicating 
yourself  to  him,  you  become  so  in  the  peculiar  sense.  It 
is  our  part  in  the  covenant  which  must  be  between  God 
and  us.  "  I  entered  into  covenant  with  thee,  and  thou  be- 
camest  mine,"  Ezek.  xvi.  8.  This  is  the  ground  of  a 
settled  relation,  which  we  are  to  bear  towards  him,  as  his 
servants.  'Tis  possible  I  may  do  an  occasional  service  for 
one  whose  servant  I  am  not ;  but  it  were  mean  that  a  great 
person  should  only  be  served  by  the  servants  of  another 
fcrd.  To  be  served  but  precariously,  and  as  it  were  upon 
courtesy  only,  true  greatness  would  disdain ;  as  if  his 
quality  did  not  admit  to  have  servants  of  his  own. 

Nor  can  it  be  thought  a  serious  Christian  (in  howsoever 
dignifying  circumstances)  should  reckon  himself  too  great 
to  be  his  servant,  when  even  a  heathen  pronounces,ii  Deo 
scrvire  est  regnare — to  serve  God  is  to  reign.  A  religious 
nobleman  of  France, i  whose  affection  I  commend  more 
than  his  external  expression  of  it,  tells  us  he  made  a  deed 
of  gift  of  himself  to  God,  signing  it  with  his  own  blood. 
He  was  much  a  greater  man,  that  so  often  speaks  in  that 
style,  Thy  servant,  that  it  is  plain  he  took  pleasure  in  it, 
and  counted  it  his  highest  glory.  "  Stablish  thy  word 
unto  thy  servant,  who  is  devoted  to  thy  fear,"  Psal.  cxix. 
38.  "  Thy  servant,  thy  servant,  O  Lord,  the  son  of  thy 
handmaid  ;"  (alluding  to  the  law  by  which  the  children  of 
bond  servants  were  servants  by  birth ;)  "  thou  hast  broken 

h  Seneca.  i  Monsieur  de  Renty. 


my  bonds ;"  (Psal.  cxvi.)  hast  (q.  d.)  released  me  from 
worse  bonds,  that  I  might  not  only  be  patient,  but  glad  to 
be  under  thine. 

Nor  was  he  a  mean  prince  k  in  his  time,  who  at  length 
abandoning  the  pleasures  and  splendour  of  his  own  court, 
(whereof  many  like  examples  might  be  given,)  retired  and 
assumed  the  name  of  Christodulus — A  servunt  of  Christ, 
accounting  the  glory  of  that  name  did  outshine,  not  only 
that  of  his  other  illustrious  titles,  but  of  the  imperial  dia- 
dem too.  There  are  very  few  in  the  world,  "whom  the 
too  common  atheism  can  give  temptation  unto  to  think 
religion  an  ignominy,  and  to  count  it  a  reproach  to  be  the 
devoted  servant  of  the  most  high  God ;  but  have  it  at 
hand  to  answer  themselves,  even  by  human  (not  to  speak 
of  the  higher  angelical)  instances,  thathe  hath  been  served 
by  greater  than  we. 

You  are,  my  lord,  shortly  to  enter  upon  the  more  public 
stage  of  the  world.  You  will  enter  with  great  advantages 
of  hereditary  honour,  fortune,  friends;  with  the  greater 
advantage  of  (1  hope)  a  well  cultivated  mind,  and  (what  is 
yet  greater)  of  a  piously  inclined  heart :  but  you  w'lU  also 
enter  with  disadvantages  too.  It  is  a  slippery  stage  ;  it  is 
a  divided  time,  wherein  there  is  interest  against  interest, 
party  against  parly.  To  have  seriously  and  with  a  pious 
obstinacy  dedicated  yourself  to  God,  will  both  direct  and 
fortify  you. 

I  know  no  party  in  which  nothing  is  amiss.  Nor  will 
that  measure,  let  you  think  it  advisable,  to  be  of  any, 
further  than  to  unite  with  what  there  is  of  real,  true  god- 
liness among  them  all.  Neither  is  there  any  surer  rule  or 
mea.sure  for  your  direction,  than  this  ;  to  take  the  course 
and  way  which  is  most  agreeable  to  a  state  of  devotedness 
to  God.  Reduce  all  things  else,  hither.  Wheresoever  you 
believe,  in  your  conscience,  there  is  a  sincere  design  for 
the  interest  and  glory  of  God,  the  honour  or  .safety  of  your 
prince,  the  real  good  and  welfare  of  your  country,  there 
you  are  to  fall  in,  and  adhere.  And  the  first  of  these  com- 
prehends the  rest.  You  will  not  he  the  less  inclined,  but 
much  the  more,  to  give  Ca-.sar  the  things  that  are  Caesar's, 
for  your  giving  God  the  things  that  are  God's.  And  that 
is  (as  hath  been  said)  principally  and  in  the  first  place 
yourself;  and  then  all  that  is  yours  to  be  used  according 
to  his  holy  rules,  and  for  him  whose  you  are. 

And  what  can  be  to  you  the  ground  of  a  higher  fortitude  ? 
Can  they  be  unsafe  that  have  devoted  themselves  to  God^ 
Dedicate  yourself,  and  you  become  a  sanctuary  (as  well  as 
a  sacrifice)  inviolably  safe  in  what  part,  and  in  what  re- 
spects, it  is  considerable  to  be  so.  And  who  can  think 
themselves  unsafe,  being,  with  persevering  fidelity,  sacred 
to  God ;  that  understand  who  he  is,  and  consider  his 
power  and  dominion  over  both  worlds,  the  present,  and 
that  which  is  to  come;  so  as  that  he  can  punish  and  re- 
ward in  both,  as  men  prove  false  and  faithful  to  him.  The 
triumphs  of  wickedness  are  short,  in  this  world.  In  how 
glorious  triumphs  will  religion  and  devotedness  to  God 
end  in  the  other  I 


TWO     SERMONS, 

PREACHED    AT    THURLOW,    IN    SUFFOLK, 

ON  THOSE  WORDS,  ROM.  VI.  13. 

"  YIELD  YOURSELVES  TO  GOD." 

TO  THE  MUCH-HONOURED 

BARTHOLOMEW    SOAME,    ESQ,. 

OP  THURLOW, 
AND  SUSANNA,  HIS  PIOUS  CONSORT. 


My  worthy  Friends, 

I  HAVE  at  length  yielded  to  yoUT  importunity,  and  do  here  offer  these  Sermons  to  public  view  and  your  owft,  which 
were  one  day  the  last  summer  preached  under  your  roof;  attribuling  more  to  your  pious  design  herein,  than  to  my  own 
reasons  against  it.  I  no  further  insist  upon  the  incongruity,  having  divers  years  ago  published  a  small  treatise  of  Self- 
dedication,  now  again  to  send  abroad  another  on  the  same  sdbject.  For  the  way  of  tractation  is  here  very  different; 
this  may  fall  into  the  hands  of  divers,  who  have  never  seen  the  other  ;  and  however,  they  who  have  read  the  other, 
have  it  in  their  choice  whether  they  will  trouble  themselves  \tiih  this  or  no.  And  though  your  purpose  which  you 
urged  me  with,  of  lodging  one  of  these  little  books  in  each  family  of  the  hearers,  might  have  been  answered  by  so 
disposing  of  many  a  better  book  already  extant ;  yet  your  having  told  me  how  greatly  you  observed  them  to  be  moved 
by  these  plain  discourses,  considering  the  peculiar  advantage  of  reading  what  had  been  with  some  acceptance  and 
relish  heard  before,  (through  that  greater  vigour  that  accompanies  the  ordinance  of  preaching  to  an  assembly,  than 
doth  usually  the  solitary  first  reading  of  the  same  thing,)  I  was  not  willing  to  run  the  hazard  of  incurring  a  guilt,  by 
refusing  a  thing  so  much  desired,  and  which,  through  God's  bles.sing,  might  contribute  something,  though  in  never  so 
low  a  degree,  to  the  saving  of  men's  souls.  I  could  not  indeed,  as  I  told  you,  undertake  to  recollect  every  thing  that 
was  spoken,  according  to  that  latitude  and  freedom  of  expression  wherewith  it  was  fit  to  inculcate  momentous  things 
to  a  plain  country  auditory.  But  I  have  omitted  nothing  I  could  call  to  mind;  being  little  concerned  that  the  more 
curious  may  take  notice,  with  dislike,  how  much  in  a  work  of  this  kind  I  prefer  plainness  (though  they  may  call  it 
rudeness)  of  speech,  before  that  which  goes  for  wisdom  of  words,  or  the  most  laboured  periods. 

May  you  find  an  abundant  blessing  on  your  household,  for  the  sake  of  the  ark  which  you  have  so  piously  and  kindly 
received.  And  whereas,  by  your  means,  the  parts  about  you  have  a  help  for  the  speading  the  knowledge  of  God 
among  them,  added  to  what  they  otherwise  more  statedly  enjoy;  may  the  blessing  of  heaven  succeed  all  sincere  en- 
deavours of  both  sorts,  to  the  more  general  introducing  of  the  new  man  which  is  renewed  in  knowledge — "  where 
there  is  neither  Jew  nor  Greek,  circumcision  nor  uncircumcision,  but  Christ  is  all,  and  in  all;"  to  whose  grace  you 
are,  with  sincere  affection,  and  great  sense  of  your  kindness,  earnestly  recommended,  by 

Your  much  obliged. 

Faithful  servant  in  Christ, 

JOHN  HOWE. 


SERMON   I. 


ROMANS  VI.  13.      Y)ELD  YOURSELVES  TO  GOD. 


The.se  are  but  few  words ;  but  I  can  .speak  to  you  of 
no  greater  or  more  important  thing  than  I  am  to  press 
upon  you  from  them  this  day.  We  are  above  taught  how 
absurd  it  is  to  continue  in  sin,  whereto  we  are  avowedly 
dead,  (i;.  1,  2.)  as  is  signified  by  our  baptism;  together 
with  our  entrance  into  a  new  state  of  life,  and  that  in  both 
we  are  to  be  conformed  unto  the  death  and  resurrection  of 
Christ,  (v.  3 — 5.)  so  that  sin  ought  now  no  more  to  have 
a  new  dominion  over  us,  than  death  can  again  have  over 
him,  V.  6 — 10.  We  are,  therefore,  exhorted  so  to  account 
of  ourselves  and  of  our  present  state,  that  "  we  are  dead 
to  sin,  but  aUve  to  God  through  Jesus  Christ  our  Lord;" 
and,  thereupon,  never  more  to  let  sin  govern  us  or  reign 
over  us,  or  yield  to  it,  r.  11 — 13.  farmer  part.  But  what 
then  7  How  are  we  otherwise  to  dispose  of  ourselves  7  If 
we  may  not  yield  ourselves  to  the  service  of  sin,  what  are 
we  then  to  do  with  ourselves!  The  text  tells  us,  and  the 
very  reason  of  the  thing  shows  it;  But  yield  yimrsclvcs  to 
God,  &c.  The  subject  to  be  discoursed  of  is  an  express 
precept,  charging  it  upon  us  all  as  our  unquestionable 
duty,  to  yield  ourselves  to  God  ;  which,  therefore,  it  can 
only  be  our  business  in  speaking  to  this  text,  to  explain 
and  apply. 

1.  We  are  to  explain  it.  Whosoever  shall  charge  upon 
others  such  a  duty,  not  obvious,  perhaps,  at  the  first  view, 
in  the  full  extent  of  it,  to  every  one's  understanding,  may 
well  expect  to  be  asked,  "  But  what  do  you  mean  by  this 
precept  7  or  what  doth  this  yielding  ourselves  to  God  sig- 
nifvl  And  here  are  two  things  to  be  opened  to  you. — 
1.  liow,  or  under  what  notions  we  are  to  consider  God 
and  ourselves  in  this  matter  ;  and — 2.  What  our  yielding 
ourselves  to  him,  so  considered,  must  include. 

1.  How  are  we  to  consider  or  look  upon  God  in  this 
affair  1  You  are  to  consider  him  both  as  he  is  in  himself, 
and  according  to  the  relations  he  bears  to  you ;  whether 
before  your  yielding  yourselves  to  him,  or  in  and  upon 
your  so  doing. 

1.  As  he  is  in  him.self  You  that  have  heard,  or  now 
read  what  1  have  said,  and  do  write,  here  make  a  stand, 
and  bethink  yourselves  a  while.  What !  are  you  about 
yielding  yourselves  to  God  1  Sure  you  ought  to  be  think- 
ing of  it  as  soon  as  you  hear  his  claim  laid  to  you.  But 
do  you  now  know  with  whom  you  have  to  do"?  Too 
many  have  the  name  of  God,  that  great  and  awful  name, 
in  their  mouth  or  ear,  and  have  no  correspondent  thought 
in  their  mind ;  it  pa.sses  with  them  as  a  transient  sound, 
as  soon  over  as  another  common  word  of  no  greater 
length,  and  leaves  no  impression.  Perhaps  there  is  less  in 
their  minds  to  answer  it  than  most  other  words  which  men 
use  in  common  discour.se.  For  they  have  usually  distinct 
thoughts  of  the  things  they  speat  of;  otherwise  they 
should  neither  understand  one  another  nor  themselves, 
but  might  speak  of  a  horse,  and  mean  a  sheep ;  or  be 
thought  to  mean  so.  And  it  would  no  more  move  a  man 
or  impress  his  mind  to  hear  or  mention  a  jest,  than  a  mat- 
ter of  life  and  death.  But  the  holy  and  reverend  name 
of  God  is  often  .so  slightly  mentioned;  as  in  common  oaths, 
or  in  idle  talk  issci  merely  taken  in  vain,  that  if  they  were 
on  the  sudden  stopped,  and  asked  what  thev  thought  on, 
or  had  in  their  mind,  when  they  mentioned  tlial  word,  and 
were  to  make  a  true  answer,  they  cannot  say  they  thought 
of  any  thing :  as  if  the  name  (if  God,  the  All !  were  the 
name  of  nothing !  Otherwise,  had  they  thought  what  that 
great  name  signifies,  either  they  had  not  mentioned  it,  or 
the  mention  of  it  had  .struck  their  hearts,  and  even  over- 
whelmed their  very  souls  !  I  could  tell  you  what  awe  and 
observance  hath  been  wont  to  be  expressed  in  reference  to 
that  sacred  name,  among  a  people  that  were  called  by  it ; 
and  surely  the  very  sound  of  that  name  ought  ever  to 
a  John  iv.  a. 


shake  all  the  powers  of  our  souls,  and  presently  form  them 
to  reverence  and  adoration.  Shall  we  think  it  fit  to  play 
or  trifle  with  it,  as  is  the  common  wont"!  My  friends, 
shall  we  now  do  so,  when  we  are  called  upon  to  yield  our- 
selves to  God!  Labour  to  hear  and  thinK,  and  act  intel- 
ligently, and  as  those  that  have  the  understandings  of 
men.  And  now,  especially  in  this  solemn  transaction, 
endeavour  to  render  God  great  to  yourselves;  enlarge 
your  minds,  that,  as  far  as  is  possible  and  needful,  they 
may  take  in  the  entire  notion  of  him.  As  to  what  he  is  in 
himself,  you  must  conceive  of  him  as  a  Spirit ;"  as  his 
own  word,  which  can  best  tell  us  what  he  is,  instructs  us, 
and  ,so  as  a  Being  of  far  higher  excellency  than  any  thing 
you  can  see  with  your  eyes,  or  touch  with  your  hands,  oi^ 
than  can  come  under  the  notice  of  any  of  your  senses. 
You  may  easily  apprehend  spiriliuil  being  to  be  the  source 
and  .spring  of  life  and  self-moving  power.  This  world 
were  all  a  dead  unmoving  lump,  il  there  were  no  such 
thing  as  spirit ;  as  your  bodies  when  the  soul  is  fled. 
You  must  conceive  him  to  be  an  eternal,  setf-suiisisting 
Spirit,  not  sprung  up  into  being  from  another,  as  our 
souls  are :  but  who,  from  the  excellency  of  his  own  being, 
was  necessarily  of  and  from  himself;  comprehending  ori- 
ginally and  eternally  in  himself  the  fulness  of  all  life  and 
being.  1  would  fain  lead  you  here,  as  by  the  hand,  a  few 
plain  and  easy  steps.  You  are  sure  that  somewhat  now 
is— of  this  you  can  be  in  no  doubt ;  and  next,  you  may  be 
as  sure  that  somewhat  hath,  of  it.self,  ever  been  ;  for  if 
nothing  at  all  now  were,  you  can  easily  apprehend  it  im- 
possible that  any  thing  should  ever  be,  or  of  itself  now 
begin  to  be,  and  spring  up  out  of  nothing.  Do  but  make 
this  supposition  in  your  own  minds,  and  the  matter  will 
be  as  plain  to  you  as  any  thing  can  be,  that  if  nothing  at 
all  were  now  in  being,  nothing  could  ever  come  into  be- 
ing; wherefore  you  may  be  sure,  that  because  there  is 
somewhat  now  in  being,  there  must  have  been  somewhat 
or  other  always  in  being,  that  was  eternally  of  itself  And 
then,  to  go  a  little  further,  since  you  know  there  are  many 
things  in  being  that  were  not  of  themselves,  you  may  be 
sure  that  what  was  always  of  itself,  had  in  it  a  sufliciency 
of  active  power  to  produce  other  things;  otherwise  nothing 
that  is  not  of  itself  could  ever  be ;  as  you  know  that  we 
were  not  of  ouiselves ;  and  the  case  is  the  same  as  to  what- 
soever else  our  eyes  behold. 

You  must  conceive  of  God  therefore  as  comprehending 
originally  in  his  own  being,  which  is  most  peculiar  to  him- 
self, a  power  to  produce  all  whatsoever  being,  excellency, 
and  perfection,  is  to  be  found  in  all  the  whole  creation  : 
for  there  can  be  nothing  which  either  is  not,  or  arises  not 
from,  what  was  of  itself  And  therefore  that  he  is  an  ab- 
solutely, universally,  and  infinitely  perfect  Being,  and 
therefore  that  life,  knowledge,  wisdom,  power,  goodness, 
holiness,  justice,  truth,  and  whatsoever  other  conceivable 
excelloucies  do  ail  in  highest  perfection  belong,  as  ne- 
cessary attributes,  unchangeably  and  without  possibility 
of  diminuiion  unto  him.  And  all  which  his  own  word 
(agreeably  lu  the  plain  rea.son  of  things)doth  in  multitudes 
of  places  ascribe  to  him  ;  as  you  that  are  acquainted  with 
the  Bible  cannot  hut  know.  You  must  therefore  conceive 
of  him,  as  the  All  in  All.  So  great,  so  excellent,  so  glo- 
rious a  One  he  is,  to  wliom  you  are  to  surrender  and  yield 
yourselves. 

You  are  to  conceive  of  him  a.s  most  e.s.sentially  One,  for 
there  can  be  but  one  All.  And  so  his  word  teaches  you 
to  conceive,  "  Hear,  O  Israel !  the  Lord  our  God  is  one 
Lord,"  Dent.  vi.  4.  "  We  know  there  is  no  other  God  but 
one,"  Ac.  1  Cor.  viii.  4 — (i.  Your  thoughts  therefore  need 
not  be  divided  within  you,  nor  your  minds  hang  in  doubt, 
to  whom  you  are  to  betake  and  yield  yourselves :  there  is 


YIELD  YOURSELVES  TO  GOD. 


425 


no  place  or  pretence  for  halting  between  two  opinions. 
He  most  righteously  lays  the  sole  claim  to  you,  a  just  God 
and  a  Saviour,  and  there  is  none  besides  him,  Isa.  x\v.  21. 
And  so  we  are  told  often  in  that  and  the  foregoing  chap- 
ters. He  whose  far-discerning  eye  projects  its  beams 
every  way,  and  ranges  through  all  infinity,  says  he  knows 
not  any,  ch.  xliv.  8. 

Yet  again  you  are  to  conceive  of  him  as  Three  in  One, 
and  tkat,  in  your  yielding  yourselves  to  him ;  as  the  pre- 
scribed form,  when  this  surrender  is  to  be  made  in  bap- 
tism, directs  ;  which  runs  thus,  In  Ike  name  of  l/ie  Father, 
So9i,  and  Holy  Ghost,  Matt,  xxviii.  19.  You  are  not  to  be 
curious  in  your  inquiries  beyond  what  is  written  in  this 
matter,  how  far  the  Subsistents  in  the  Godhead  are  three, 
and  in  what  sense  one  ;  they  cannot  be  both  in  the  same 
sense.  But  there  is  latitude  enough  to  conceive  how  they 
may  be  distinct  from  each  other,  and  yet  agree  in  one  na- 
ture; which  in  none  of  them  depending  upon  will  and 
pleasure,  sets  each  of  them  infinitely  above  all  created 
being;  which  for  the  Divine  pleasure  only  was  and  is 
created,  Rev.  iv.  11.  And  that  we  so  far  conceive  of  them, 
as  three,  as  to  apprehend  some  things  spoken  of  one,  that 
are  not  to  be  affirmed  of  another  of  them,  is  so  plain,  of  so 
great  consequence,  and  the  whole  frame  of  practical  reli- 
gion so  much  depends  thereon;  and  even  this  transaction 
of  yielding  up  ourselves,  (which  must  be  introduclive  and 
fundamental  to  all  the  rest,)  that  it  is  by  no  means  to  be  ne- 
glected in  our  daily  course,  and  least  of  all  in  this  solemn 
business,  as  will  more  appear  anon.  In  the  meantime,  set 
this  ever  blessed,  glorious  God,  the  Father,  Son,  and  Holy 
Ghost,  before  your  eyes,  as  to  whom  (thus  in  himself  con- 
sidered) you  are  now  to  yield  yourselves. 

2.  You  must  conceive  of  him  according  to  the  relations 
which  he  bears  towards  you,  partly  before  your  yielding 
yourselves  to  him,  and  partly  in  and  upon  your  doing  it. 
That  is, 

1.  Before  you  do  any  such  thing.you  must  conceive  of  him, 

1.  As  your  Creator,  the  Author  of  your  being,  of  whom, 
and  through  whom,  and  to  whom,  all  things  are.i>  He 
that  made  you  demands  you  for  himself  You  are  re- 
quired to  yield  yourselves  to  him  that  gave  you  breath. 

2.  As  the  continual  Sustainer  of  your  being;  and  who 
renews  your  life  unto  you  every  moment ;  in  whom  you 
live,  and  move,  and  have  your  being, «  continually ;  so  that 
if  he  should  withdraw  his  supports,  you  immediately  drop 
into  nothing.  But  these  are  things  common  to  you  with 
all  other  creatures;  and  signify  therefore  his  aiitecedent 
right  in  you,  before  you  have  yielded  yourselves,  upon 
which  you  ought  to  do  it,  and  cannot  without  greatin- 
justice  to  him  decline  doing  it.  There  are  other  consider- 
ations also  you  ought  to  entertain  concerning  him  in  this 
your  yielding  yourselves  to  him,  viz.  of  .some  things  which 
are  partly  and  in  some  sense  before  it,  and  which  it  sup- 
poses, but  partly  also,  and  in  a  more  special  sense,  would 
follow  and  be  inferred  by  it. 

Principally,  this  fourfold  consideration  you  should  have 
of  him  in  your  yielding  yourselves  to  him,  viz.  as  your 
Owner,  your  Teacher,  your  Ruler,  and  your  Benefactor, 
and  all  these  with  the  addition  of  Supreme,  it  being  impos- 
sible he  should  have  a  superior ;  or  that  there  .should  be 
any  one  above  him  in  any  of  these.  And  he  is  in  some 
sense  all  these  to  you  before  you  can  have  yielded  your- 
selves ;  (as  may  in  great  part  be  collected  from  what  hath 
been  already  said ;)  but  when  you  yield  yourselves  to  him, 
he  will  be  all  these  to  you  in  a  far  higher,  nobler,  and  more 
excellent  sense ;  and  you  are  to  yield  yourselves  to  him 
as  such,  or  that  in  yotir  so  doing,  he  may  actually  become 
such  to  you. 

1.  As  your  Owner.  The  God  whose  you  are,  as  the 
apostle  speaks.  Acts  xxvii.  23.  and  whom,  as  it  there 
follows,  and  is  naturally  consequent,  you  are  to  serve. 
You  were  by  this  a  former  right,  as  all  things,  beine  made 
by  him,  are:  But  you  are  to  yield  yourselves  to  him, 
that  you  may  be  more  peculiarly  his,  in  a  sense  more  ex- 
cellent in  itself,  and  more  comfortable  to  you ;  as  Exod. 
xix.  5.  If  you  will  obey — you  shall  be  to  me  a  peculiar 
treasure  above  all  people,  for  all.the  earth  is  mine.  Of  such 
as  fear  him,  the  great  God  says.  They  shall  be  mine  in  the 
day  when  I  make  up  my  jewels,  Mai.  iii.  17.  Your  yield- 
b  Rom.  li.  3«.  c  Acts  svii.  js. 


ing  yourselves  adds  nothing  to  his  right  in  you ;  you  therein 
only  recognise  and  acknowledge  the  right  he  had  in  you 
before,  but  it  adds  to  you  a  capacity  and  qualification,  both 
by  the  tenure  of  his  gospel-covenant,  and  in  the  nature  of 
the  thing,  for  such  nobler  uses  as  otherwise  you  cannot 
serve  for ;  as  the  more  contemptible  lumber  about  a  man's 
house  may  be  as  truly  his,  as  the  most  precious  things ; 
but  neither  doth  he  intend,  nor  can  such  meaner  things 
admit  to  be  the  ornaments,  either  of  his  person,  or  his 
house.  The  great  God  intends  his  devoted  peculiar  people 
to  be  to  him  a  crown  and  a  royal  diadem,  Isa.  Ixii.  3.  when 
he  puts  away  the  wicked  of  the  earth  like  dross,  Ps.  cxix. 
119.  In  a  great  house  there  are  not  only  vessels  of  silver 
and  gold,  but  also  of  wood  and  of  earth,  2  Tim.  ii.  20.  But 
'lis  only  the  purged  and  sanctified  soul  (which  is  also  a 
.self-devoted  one)  that  shall  be  the  vessel  unto  honour,  be- 
ing made  meet  for  the  master's  use,  and  prepared  to  every 
good  work,  v.  21.  Persons  and  things  acquire  sacredness 
by  being  devoted  to  God.  Persons  especially,  that  can  and 
do  devote  themselves,  are  highly  ennobled  by  it ;  he  here- 
upon (besides  their  relative  holiness)  really  more  and  more 
sanctifies  and  frames  them  for  his  own  more  immediate 
.service  and  communion.  Of  such  a  people  he  tells  us, 
that  he  hath  formed  them  for  himself,  and  they  shall  praise 
him ;  and  to  them  he  saith,  (intending  it  manifestly  in  the 
more  eminent  sense,)  Thou  art  mine,  Isa.  xliii.  1,  7,  21. 
Such  may  with  a  modest  and  humble,  but  with  a  just,  con- 
fidence freely  say,  I  am  thine,  save  me,  Ps.  cxix.  94.  In 
yielding  yourselves  consider  therefore  first,  that  he  is  your 
Owner  by  an  unquestionable  former  right,  and  let  that 
effectually  move  you  to  do  it  with  all  your  hearts.  For 
will  you  not  give  him  his  own  1  When  you  account  duty 
to  your  prince  obliges  you  to  give  to  Ctesar  the  things  that 
are  Ccesar's,  will  you  not  give  God  the  things  that  are 
God's  %  And  will  you  not  know  him  for  your  Owner  1 
The  ox  knows  his  owner,  Isa.  i.  3.  Or  will  it  satisfy  you 
to  be  in  no  other  kind  his,  than  brutes  and  devils  are,  that 
either  through  an  incapacity  of  nature  cannot  acknowledge 
him,  or  throu|;h  a  malignity  of  nature  will  not  1  O  yield 
yourselves,  with  humble  desire  and  expectation  that  he 
will  vouchsafe  otherwise  to  own  you  ! 

2.  As  your  teacher;  .so  indeed  he  also  is  to  all  men, 
though  they  never  yield  themselves  to  him.  He  that 
teaches  man  knowledge,  shall  not  he  know  ■?  Ps.  xciv.  10. 
There  is  a  spirit  in  man,  and  the  inspiration  of  the  Al- 
mighty gives  him  understanding.  Yea,  and  inferior  crea- 
tures, as  they  all  owe  their  natures  and  peculiar  insiincts 
to  him,  may  be  said  to  have  him  for  their  Teacher  too. 
But  will  it  content  you  to  be  so  only  taught  by  himl  There 
is  another  sort  of  teaching  which,  if  you  yield  yourselves 
to  him  as  your  great  Instructor,  he  will  vouchsafe  unto 
you.  The  things  you  know  not,  and  which  it  is  necessary 
you  should  know,  he  will  teach  you,  i.  e.  such  things  as  are 
of  real  necessity  to  your  true  and  final  welfare,  not  which 
only  serve  to  please  your  fancy,  or  gratify  your  curiosity: 
for  his  teaching  respects  an  appointed,  certain  end,  suit- 
able to  his  wisdom  and  mercy,  and  to  the  calamity  and 
danger  of  your  state.  The  teaching  requisite  for  perishing 
sinners,  was,  what  they  might  do  to  be  saved.  And  when 
we  have  cast  about  in  our  own  thoughts  never  so  much, 
we  have  no  way  to  take  but  to  yield  ourselves  to  God, 
who  will  then  be  our  most  undeceiving  Guide.  To  whom 
it  belongs  to  save  us  at  last,  to  him  only  it  can  belong  to 
lead  us  in  the  way  to  that  blessed  end. 

Many  anxious  inquiries  and  fervent  disputes  there  have 
been,  how  one  may  be  infallibly  assured  Qf  the  way  to  be 
saved.  They  are  to  be  excused  who  think  it  not  fit,  btit 
upon  very  plain  grounds,  to  venture  so  great  a  concern- 
ment ;  or  to  run  so  great  a  hazard  in  a  mere  compliment 
to  any  man,  or  party  of  men.  Confident  expressions,  as, 
My  soul  for  your's,  and  such  like,  signify  nothing  with  a 
caiuious  considering  man,  except  that  such  as  them  care 
as  little  for  his  soul  as  their  own.  The  papal  infallibility 
some  would  have  us  trust  to  at  a  venture,  and  would  make 
us  think  it  rudeness  to  doubt  it;  when  nobody  stands 
upon  good  manners  in  endeavouring  to  escape  a  ruin; 
when  a  great  part  of  their  own  communion  trust  not  to  it.  a 
And  .some  of  them  have  written  strongly  against  it. «  The 
accurate  stating  and  discussing  of  the  controversy,  how 
i  Tlie  Gallican  ctiurch,  &c.  e  Uu  Pin,  &c 


426 


YIELD  YOURSELVES  TO  GOD. 


far  or  in  what  sense  any  such  thing  as  infallible  light  may 
■belong  to  the  Christian  church,  are  not  lit  for  this  place, 
nor  for  a  discourse  of  this  nature.  'Tis  enough  now  to 
say  that  this  claim  hereof  to  the  pope  or  bishop  of  Rome, 
as  such,  1.  Cannot  be  proved,  and,  2.  May  be  plainly 
disproved. 

1.  II  cannot  be  proved..  For  since  no  principles  of  com- 
mon reason  are  pretended  sufficient  to  prove  it  of  any  man, 
or  of  him  more  than  another,  it  must  be  proved  by  super- 
natural revelation,  if  at  all.  But  in  the  written  word  of 
God  there  is  no  such  thing.  Pretences  from  thence  are  too 
vain  to  be  refuted  or  mentioned.  And  if  any  other  reve- 
lation should  be  pretended,  'twill  be  a  new,  and  as  impos- 
sible a  task,  to  prove  the  divinity  of  that  revelation,  so  as 
to  infer  upon  the  world  an  obligation  to  believe  it.  Nor 
is  it  necessary  to  insist  upon  this  ;  because, 

3.  II  may  be  plainly  disproved  ;  for  the  same  thing  can- 
not be  both  true  and  false.  And  it  sufficiently  disproves 
such  a  man's  iiifallibilily,  or  the  impos.sibility  of  his  erring, 
that  it  can  be  evidently  proved  he  hath  erred.  As  when 
he  hath  determined  against  the  express  word  of  Christ,  for- 
bidding them  (to  take  one  or  two  instances  among  many) 
to  drink  of  the  eucharistical  cup,  whom  he  hath  com- 
manded to  drink  it ;  or  (to  mention  a  more  important  one) 
when  believers  in  Christ,  or  lovers  of  him,  are  pronounced 
damned,  who  he  hath  said  shall  not  perish,  but  have  ever- 
lasting life,  and  the  crown  of  righteousness ;  or  when  on 
the  other  hand,  pardon  of  sin  and  eternal  life  are  pre- 
tended to  be  given  to  such,  whom  the  evangelical  law  con- 
demns to  death. 

When  one,  to  whom  this  privilege  hath  been  asserted  to 
belong,  hath  determined  against  another,  to  whom  upon 
the  same  grounds  it  must  equally  belong.  As  'tis  well 
known  in  the  Christian  church,  that  pope  might  be  alleged 
against  pope,  and  one  papal  constitution  against  another. 
Not  to  insist  on  what  might  be  shown  out  of  their  own  his- 
tory, that  the  same  pope  hath,  being  so,  changed  his  judg- 
ment in  a  point  of  doctrine,  and  left  us  to  divine  when  he 
wa,s  the  fallible,  and  when  the  infallible,  pope.  And  again, 

When  there  have  been  determinations  against  the  com- 
mon uncorrupted  senses  of  mankind,  as  that  what  their 
sight,  and  touch,  and  taste  a-ssures  them  is  bread,  is  said  to 
be  the  flesh  of  a  human  body.  For  if  you  cannot  be  sure 
of  what  both  your  own,  and  the  sound  senses  of  any  other 
man  would  tell  you,  you  can  be  sure  of  nothing  at  all :  you 
cannot  be  sure  you  see  one  another,  or  hear  me  speaking 
to  you;  nor  be  sure  when  you  heard  the  transforming 
words,  "  This  is  my  body;"  or  much  less  that  they  were 
ever  spoken,  if  you  heard  them  not ;  or  that  that  was  bread 
and  not  a  stone,  or  a  piece  of  clay,  that  is  pretended  to  be 
transubstantiated  by  them.  The  foundation  of  all  certainty 
were  upon  these  terms  taken  away  from  among  men  on 
earth  ;  and  upon  the  same  common  grounds  upon  which 
it  is  pretended  you  ought  to  believe  that  which  is  shown  or 
offered  you  to  be  the  flesh  of  a  man,  and  not  bread  any 
longer,  you  must  believe  or  judge  the  quite  contrary,  that 
it  is  bread  still,  and  not  flesh,  and  consequently  that  he  is 
far  from  being  infallible,  but  doth  actually  err,  upon  whose 
authority  you  are  directed  to  believe  otherwise. 

And  iiideed  the  claimed  infallibility  is  by  this  suflSciently 
disproved,  that  there  is  no  imaginable  way  of  proving  it. 
For  if  there  were  any  such  thing,  it  must  be  by  God's  own 
immediate  gift  and  vouchsafement;  how  otherwise  should 
a  man  be  made  infallible  1  And  if  so,  it  must  be  for  an  end 
worthy  of  a  wise  and  merciful  God;  whereupon  for  the 
same  reason  for  whieli  he  should  have  made  such  a 
man  infallible,  he  should  have  made  it  infallibly  certain  to 
other  men,  that  he  hath  made  him  so.  Whereas  there  is 
no  one  point  wherein  his  infallible  determination  can  be 
pretended  to  be  noeessary,  against  which  there  is  more  to 
fie  said  than  against  the  pretence  it.self  of  his  infallibility; 
nor  for  which  less  is  to  be  said  than  can,  with  any  colour, 
or  without  highest  and  most  just  contempt,  be  said  for  it. 
The  most  weighty  thing  that  I  have  known  alleged  is,  the 
great  expediency  of  an  infallible  judge.  But  if  we  will 
ihink  that  a  good  way  of  arguing,  that  things  are  in  fact  so 
or  so,  because  we  can  fancy  it  would  be  better  if  they 
were  ;  we  may  as  well  prove  that  all  mankind  are  sincere 
Christians,  or  there  is  no  sin  in  the  world,  nor  ever  wa-s, 
and  a  thousand  things  besides  in  the  natural  world,  that 


never  were  or  will  be,  because  it  appears  to  us  'twould  be 
for  the  better.  So  much  is  the  foolishness  of  man  wiser 
than  God. 

Besides  that  sanctity  must  be  judged  as  necessary  to 
the  final  salvation  and  felicity  of  the  .souls  of  men  as  ortko- 
duxy^oT  exemption  from  doctrinal  error, by  all, with  whom 
either  Christian  religion,  or  common  rea.son,  signifies  any 
thing.  For  the  same  reason  therefore  for  which  it  can  be 
thought  necessary  God  should  have  put  it  into  the  power 
of  any  man  to  make  others  not  err,  he  should  have  put  it 
equally  into  his  power  to  make  ihem  holy,  to  renew  and 
change  their  hearts  and  lives.  But  what  man  hath  this 
power'?  And  one  would  reasonably  expect,  if  either  were, 
that  both  powers  should  be  lodged  in  the  same  man; 
which  if  they  should  pretend,  who  assert  the  other  unto 
one  man,  their  own  histories  might  make  them  blush,  un- 
less they  can  think  it  more  probable  that  he  can  and  will 
effectually  sanctify  another,  and  make  him  holy,  who  is 
himself  most  infamously  impure  and  unholy,  than  that  he 
can  secure  another  from  erring  in  matters  of  doctrine,  who 
cannot  .secure  him.self  But  then  it  may  be  said,  if  such 
sure  light  and  guidance  is  not  to  be  found  or  had  from  one 
man,  it  must  be  from  some  community  or  body  of  men  in 
the  Christian  church.  For  can  it  be  thought  God  should 
have  taken  care  to  settle  a  religion  in  the  world,  on  pur- 
pose for  the  saving  of  men's  souls,  that  yet  affords  no  man 
any  certainty  of  being  saved  by  it  1 

I  answer,  yes,  there  is  a  certain,  undeceiving  light  af- 
forded by  it  to  the  whole  body  of  sincere  Christians,  suffi- 
cient, and  intended  not  to  gratify  a  vain  humour,  \->\-'l  to 
.save  their  souls,  and  which  you  can  only,  and  may  confi- 
dently, expect  by  yielding  yourselves  to  God  as  your 
Teacher.  As  it  cannot  agree  with  the  absolute  perfection 
of  his  nature  to  be  himself  deceived  in  any  thing,  it  can, 
you  may  be  sure,  as  little  agree  with  it  to  deceive  you,  or 
let  you  mistake  your  way,  in  the  things  wherein  he  hath 
encouraged  and  induced  you  to  commit  and  intrust  your- 
selves to  his  conduct  and  guidance.  Will  he  let  a  soul 
wander  and  be  lost,  that  hath  entirely  given  up  itself  to  be 
led  and  taught  by  him  1  His  word  hath  at  once  expressed 
to  you  his  nature,  and  his  good-will  towards  you,  in  this 
case.  "Good  and  upright  is  the  Lord,  therefore  will  he 
teach  sinners  in  the  way,"  Ps.  xxv.  8.  But  what  sinners'? 
the  next  words  tell  you,  the  meek  (self-resigned  ones, 
humble,  teachable  learners)  he  will  guide  in  judgment,  or 
with  judgment ;  (as  that  particle  admits  to  be  read  ;)  he 
will  guide  them  judiciously,  and  surely,  so  that  yonr 
hearts  need  not  mi.sgive,  or  suspect,  or  doubt  to  follow ; 
"  The  meek  will  he  teach  his  way,"  v.  9.  Who  would  not 
wish  and  be  glad  to  have  such  a  Teacher?  You  shall 
know  (how  express  is  his  word '.)  if  you  follow  on  to  know 
the  Lord;  for,  his  going  forth  is  prepared  as  the  morning, 
Hos.  vi.  3.  You  do  not  need  to  devise  in  the  morning 
how  to  create  your  own  light,  'tis  prepared  and  ready  for 
you  ;  the  sun  was  made  before  you  were,  and  it  keeps  its 
course  ;  and  so  constantly  will  God's  own  light  shine  to 
you,  without  your  contrivance  or  care,  for  any  thing  but 
to  seek,  receive  it,  and  be  guided  by  it.  Know  your  ad- 
vantage in  having  such  a  Teacher. 

\.  He  will  teach  you  inwardly;  even  your  very  hearts, 
and  .so  as  his  instructions  shall  teach  the  centre,  the  inmost 
of  your  spirits.  God,  that  made  light  to  shine  out  of  dark- 
ness, hath  shined  into  our  hearts,  &c.  '2  Cor.  iv.  6.  And 
when  that  holy  good  man  had  been  solacing  himself  with 
highest  pleasure  in  considering  this,  that  God  was  his  por- 
tion, so  contentful  and  satisfyinga  one,  that  he  cannot  for- 
bear .saying,  The  lines  are  fallen  to  me  in  pleasant  places, 
and  I  have  a  goodly  heritage,  (Ps.  xvi.  5,  6.)  he  presently 
adds,  "  I  will  bless  the  Lord  who  hath  given  me  counsel ;" 
q.  d.  "  I  should  never  else  have  thoiighl  of  such  a  thing: 
it  had  never  come  into  mv  mind  to  think  of  choosing  God 
for  mv  portion.  I  should  have  done  like  the  rest  of  the 
vain  world,  have  followed  shadows  all  mv  days.  My  reins 
also  instruct  me  in  the  night  season."  He  will  so  leach 
you,  as  to  make  you  leach  yourselves,  put  an  abiding  word 
into  you,  that  shall  talk  with  you  when  you  sit  in  your 
hou.ses,  and  walk  by  the  way,  and  when  you  lie  down,  and 
when  you  rise  up, 'and  whereby  you  shall  be  enabled  to 
commune  with  your  own  hearts  upon  your  beds  while 
others  sleep ;  and  revolve  or  roll  over  in  your  minds,  die 


YIELD  YOURSELVES  TO  GOD. 


427 


tales  of  life.  You  will  not  need  to  say,  Who  shall  ascend 
into  heaven,  to  bring  down  Christ  from  above  If  or.  Who 
shall  descend  into  the  deep,  to  bring  Christ  again  from  the 
deadi  for  the  word  will  be  nigh  thee,  not  in  thy  mouth 
inly,  but  in  thine  heart,  &c.  You  will  have  in  you  an  en- 
grafted word,5  and  the  law  of  your  God  shall  be  in  your 
heart,  so  as  none  of  your  steps  shall  slide.ii  This  is  our 
Lord's  own  interpretation  of  divers  words  of  the  prophets, 
that  in  the  days  of  the  more  general  diffusion  of  holy,  vital 
light,  which  was  to  be  after  his  own  appearance  in  the 
World,  "  They  shall  be  all  taught  of  God,"  John  vi.  45. 
t.  e.  so  as  to  have  their  hearts  inclined  towards  himself, 
and  drawn  to  him,  as  the  reference  of  these  words  to  those 
of  the  foregoing  verse  shows.     Wherein, 

2.  Lies  your  further  advantage,  That  by  him  you  shall 
be  taught  effectually.  Other  teaching,  as  it  doth  but  reach 
the  ear,  or  only,  at  the  most,  beget  some  faint  notions  in 
the  mind,  that  you  are  little  the  better  for;  his  shall  pro- 
duce real  fruit.  He  is  the  Lord  your  God  who  teaches  you 
to  profit;  and  who  by  gentle  and  unforcible,  but  by  most 
prevailing,  insinuations,  shall  slide  in  upon  your  spirits, 
win  them  by  light  and  love,  and  allure  them  to  a  compli- 
ance with  what  shall  be  in  the  end  safe  and  happy  for 
yourselves.  He  will  instruct  you,  though  not  with  a  vio- 
lent, yet  with  a  strong  hand,  so  as  not  to  lose  his  kind  de- 
sign. Others  teach  you,  and  leave  you  what  they  found 
you  ;  convinced  perhaps,  but  not  changed ;  unable  to  re- 
sist any  ill  inclination,  or  your  disinclination  to  that  which 
was  good.  Power  will  accompany  his  teaching;  a  con- 
quering power,  that  will  secretly  constrain  and  captivate 
your  hearts;  and  how  pleasant  a  victory  will  that  be  to 
yourselves  !  0  the  peace  and  joy  you  will  find  springing 
up  within  you,  when  once  you  feel  yourselves  overcome ! 
The  most  that  a  man  can  say  to  you  is,  what  the  prophet 
Samuel  once  said,  (so  great,  and  so  good  a  man,)  "God 
forbid  I  should  sin  against  the  Lord  in  cea-sing  to  pray  for 
you;  but  I  will  teach  you  the  good  and  the  right  wa}'."i 
He  could  only  show  that  way,  and  pray  that  God  would 
do  the  rest ;  which  implies  God  only  can  so  teach  it  you, 
as  to  make  you  walk  in  it.  I  am  not  persuading  you  to 
slight  human  teaching;  you  will  need  it;  and  'tis  among 
the  g;ifts  which  your  glorious  Redeemer,  being  a-scended 
on  high,i<  hath  given  to  men,  vis.  pastors  and  teachers.! 
But  understand  their  teaching  to  be  only  subordinate,  and 
ministerial.  Without,  or  against  God,  you  are  to  call  no 
man  master  or  teacher  upon  earth.  And  thus  far  their 
teaching  is  to  be  regarded,  as  it  agrees, 

1.  With  what  God  doth  inwardly  teach  you,  by  that 
common  light  which  shines  in  ever)'  man's  own  bosom 
that  with  a  sincere  mind  attends  to  it,  and  which  is  loo 
little  attended  too.  There  are  truths  too  commonly  held 
in  unrighteousness,  seated  generally  in  the  minds  and  con- 
sciences of  men  ;  by  which,  though'  they  have  not  another 
law,  they  are  a  law  unto  themselves;™  and  for  the  stifling 
and  resisting  whereof,  the  wrath  of  God  is  revealed  from 
heaven  against  them.  And  from  such  truths  they  might 
infer  others,  and  where  God  affords  external  helps,  come 
to  discern  a  sure  ground  whereupon  to  understand  that 
what  is  contained  besides  in  the  frame  of  Christian  doc- 
trine is  true;  being  enabled  to  judge  of  the  evidences  that 
prove  the  whole  revelation  thereof  to  be  from  God ;  and 
nothing  being  in  itself  more  evident  than  that  what  he  hath 
revealed  is  true.  And  withal  God  is  graciously  pleased  to 
shine  into  minds  that  with  upright  aims  set  themselves  to 
inquire  out  and  understand  his  mind;  and  .so further  light 
comes  to  be  superadded  to  that  which  is  common.  Now 
take  heed  how  you  neglect  what  a  man  teaches  you,  agree- 
ably to  that  inward  light  which  is  already(one  way  or  other) 
in  your  own  minds  and  consciences.  Hither  in  some  part, 
and  in  great  part,  we  are  to  appeal  in ourteaching  you.  So 
the  more  early  Christian  teachers  did ;  "  Not  handling"(say 
they)  "  the  word  of  God  deceitfully,  but  by  manifestation 
of  the  truth  commending  ourselves  to  every  man's  con- 
science in  the  sight  of  God.""  In  the  most  deeply  funda- 
mental things  that  concern  your  practice  every  day,  we 
may  appeal  to  yourselves,  and  your  own  consciences.  If 
we  say  to  you.  Ought  you  not  to  live  according  to  his  will 
that  gave  you  breath  1  should  you  not  above  all  things  fear 

fa  Fs.  xjuvii,  31. 


and  love,  and  trust  and  obey,  him  that  made  you  and  all 
things  ■?  Should  you  not  do  as  you  would  be  done  unto'! 
Should  you  not  take  more  care  for  your  immortal  souls, 
than  for  your  mortal  flesh"!  You  must  every  one  say,  "  I 
believe  in  mine  own  conscience  this  is  so."  If  I  appeal  to 
you  in  the  very  thing  I  am  speaking  of,  should  you  not 
yield  yourselves  to  God,  whose  creatures  you  are  7  I  doubt 
not  you  will  any  of  you  say,  "  I  think  in  my  very  con- 
science I  should."  We  have  )'ou  witnesses  against  your- 
selves, if  you  will  not  hear  us  in  such  things.  And  again, 
it  being  a  matter  very  capable  of  plain  proof,  that  those 
writings  which  we  call  the  Holy  Scriptures,  were  from 
God,  our  teaching  ought  so  far  to  be  regarded  by  you  as, 

2.  We  can  manifest  to  you  that  it  agrees  with  the 
Scriptures.  And  we  are  sure  he  will  never  teach  you  in- 
wardly against  what  he  hath  there  taught.  Will  the  God 
of  trtith  say  and  unsay  the  same  thing  1  That  were  to 
overthrow  the  design  of  all  his  instructions,  and  to  subvert 
the  authority  which  he  requires  men  to  reverence.  No 
man  could  expect  to  be  regarded  on  such  terms.  And  by 
this  rule  freely  examine  all  that  we  teach  you,  as  our  Sa- 
viour directed  the  Jews  to  do,  John  v.  39.  And  for  the 
doing  whereof,  the  apostle  commended  the  Berean  Chris- 
tians, Acts  xvii.  11.  And  we  have  here  the  same  advan- 
tage at  length,  though  not  immediately,  upon  your  con- 
sciences ;  which  cannot  but  judge  that  whatsoever  is  found 
in  that  word  which  you  confess  to  be  divine,  must  be  most 
certainly  true.  And  if  within  such  limits  j-ou  take  the 
help  of  men  for  your  instruction  ;  having  yielded  your- 
selves to  God  as  your  supreme  and  highest  Teacher,  you 
are  upon  safe  terms.  Only  be  sincere  in  listening  to  his 
dictates,  whether  internal  or  external.  Let  not  a  prepos- 
sessed heart  or  vicious  inclination  be  their  interpreter : 
"  If  any  man  will  do  his  will,  he  shall  know  of  the  doc- 
trine, whether  it  be  of  God,"  &c.     John  vii.  17. 

3.  You  must  consider  God,  in  your  yielding  yourselves, 
as  your  sovereign  Ruler.  For  to  whom  you  yield  your- 
.selves  servants  to  obey,  his  servants  you  are  to  whom  you 
obey,  as  by  v.  16.  Though  teaching  and  ruling  may  be 
diversely  conceived  of,  they  cannot  be  separate  in  this  case. 
The  nobler  and  final  partof  God's  leaching  you,  is  teach- 
ing you  your  duty ;  what  you  are  to  practise  and  do.  And 
so  w'hen  he  teaches  you,  he  commands  you  too ;  and  leaves 
it  not  arbitrary  to  you  whether  you  will  be  directed  by 
him  or  no.  What  is  his  by  fornier  right,  and  by  after- 
consent,  and  self-resignation,  shall  it  not  be  governed  by 
him  1  if  it  be  a  subject  capable  of  laws  and  government, 
as  such  consent  shows  it  to  be  1  Your  yielding  yourselves 
to  God  is  not  a  homage,  but  a  mockery,  if  you  do  it  not 
with  a  resolution  to  receive  the  law  from  his  mouth;  and 
that  whereinsoever  he  commands,  you  will  to  your  utter- 
most obey.  But  in  this  and  the  other  things  that  follow, 
my  limits  constrain  me  unto  more  brevity.  Only  let  not 
this  apprehension  of  God  be  frightful,  yea  let  it  be  amiable 
to  you,  as  in  itself  it  is,  and  cannot  but  be  to  you,  if  you 
consider  the  lo\'eliness  of  his  government,  the  kind  design 
of  it,  and  how  suitable  it  is  to  the  kindest  design ;  that  it  is 
a  government  first  and  principally  over  minds,  purposely 
intended  to  reduce  them  to  a  holy  and  peaceful  order, 
wherein  it  cannot  but  continue  them,  when  that  kingdom 
comes  to  be  settled  there,  which  stands  in  righteousness, 
peace,  and  joy  in  the  Holy  Ghost,  and  all  the  laws  where- 
of are  summed  up  in  love ;  being  such  also  as  in  the 
keeping  whereof  there  is  great  reward. 

4.  You  are  to  consider  him,  and  accordingly  to  yield 
yourself,  as  your  greatest  Benefactor,  or  rather  as  your 
best  and  supreme  Good.  Indeed  you  cannot  sever  his 
being  your  Ruler  from  his  being  your  Benefactor,  (more 
than  his  being  your  Teacher  from  his  being  your  Ruler,) 
when  the  tendency  and  design  of  his  government  are 
xinderstood.  For  it  is  a  very  principal  part  of  our  felicity 
to  be  under  his  government,  and  he  dolh  you  the  great- 
est good  by  ruling  you,  when  otherwise  nothing  is  more 
evident  than  that  you  would  ran  yourselves  into  the 
greatest  of  evil,  and  soon  be  most  miserable  creatures.  You 
are  now  so  far  happy  as  you  are  subject  to  his  government, 
and  that  which  it  aims  at  is  to  make  you  finally  and  com- 
pletely happy.    For  it  is  the  design  of  his  government, 


428 


YIELD  YOURSELVES  TO  GOD, 


not  only  to  regulate  your  actions  bii:  your  inclinations, 
and  principally  towards  himself.  You  have  been  alienat- 
ed from  the  life  of  God,"  were  become  strangers  to  him, 
yea  and  enemies  in  your  very  minds ;  for  the  carnal  mind 
IS  enmity  against  God.P  The  very  business  of  his  govern- 
ment is  in  the  first  place  to  alter  the  temper  of  your  minds ; 
for  continuing  carnal,  they  neither  are  subject  to  the  law 
of  God,  nor  can  be,i  as  the  same  place  tells  you.  There- 
fore if  his  government  take  place  in  you,  and  you  become 
subject,  you  become  spiritual,  the  "law  of  the  Spirit  of 
life"i"  having  now  the  possession  and  power  of  you.  Nor 
was  it  pos.-ible  he  should  ever  be  an  effectual  Benefactor 
lo  you,  without  being  thus  au  overpowering  Ruler;  so  do 
these  things  run  into  one  another.  To  let  you  have  your 
own  will,  and  follow  your  carnal  inclination,  and  cherish 
and  favour  you  in  this  course,  were  to  gratify  you  to  your 
ruin,  and  concur  with  you  to  your  being  for  ever  miser- 
able ;  which  you  may  sec  plainly  if  you  will  understand 
wherein  your  true  felicity  and  blesseibiess  must  consist,  or 
■consider  what  was  intimated  concerning  it,  in  the  propo- 
sal of  this  head  ;  that  he  is  to  be  your  Benefactor,  in  be- 
ing to  you  himself  your  supreme  and  only  satisfying  Good. 
He  never  doth  you  good  eft'ectually  and  to  purpose,  till  he 
overcome  your  carnal  inclination.  For  while  that  remains, 
will  you  ever  mind  himi  Can  j-ou  love  him,  and  desire 
after  him,  or  delight  in  him"!  The  first  and  most  funda- 
mental law  which  he  lays  upon  you  is,  that  "you  shall 
love  the  Lord  your  God  with  all  your  heart,  and  soul,  and 
mind,  and  might."  What  will  become  of  you  if  you  can- 
not obey  this  law  "!  This  world  will  shortly  be  at  an  end, 
and  you  must,  'lis  like,  leave  it  sooner;  you  are  undone, 
if  your  hearts  be  not  beforehand  so  framed  as  that  you  can 
savour  and  take  complacency  in  a  better  and  higher  good. 
You  will  shortly  have  nothing  left  you  but  himself;  you  will 
be  plucked  away  from  your  houses,  and  lands,  and  friends, 
and  all  your  outward  comforts  ;  and  now  in  what  a  ca.se 
are  j'ou,  if  you  can  lake  no  pleasure  or  satisfaction  in  God ! 
You  are  therefore  to  yield  up  yourself  to  him  in  full  union, 
as  with  your  most  grateful  and  delectable  Good;  with  this 
sense  possessing  your  soul.  Whom  have  I  in  heaven  but 
thee,  or  whom  on  earth  can  I  desire  besides  thee  ■?■ 

And  thus  you  are  to  look  upon  God  in  your  yielding 
yourselves  to  him. — 

You  are  to  yield  yourselves  to  his  claim,  as  your  right- 
ful Owner — To  his  instruction,  as  your  undeceiving 
Teacher. — To  his  government,  as  your  gracious,  sovereign 
Ruler;  and — To  the  enjoyment  of  him,  as  )'our  best  and 
most  satisfying  Good,  or  your  self-communicating  Bene- 
factor. 

But  it  also  concerns  you  to  have  distinct  and  right 
thoughts  of  the  slate  of  your  case,  and  how  things  are  be- 
tween him  and  the  sons  of  men,  that  you  may  duly  apply 
yourselves  lo  him  in  so  great  a  transaction.  The  Gospel 
under  which  you  live  tells  you,  he  treats  with  men  in  and 
by  a  Mediator,  his  own  Son,  who  came  down  into  this 
wretched  world  of  ours,  in  great  compassion  to  our  mise- 
ries, and  look  our  nature,  was  here  on  earlh  among  us  as 
an  incarnate  God ;  God  manifested  in  the  flesh.  Because 
we  were  partakers  of  flesh  and  blood,  he  look  part  with  us 
likewise  of  the  same,  and  in  that  nature  of  ours  died  for 
us,  to  make  way  that  we  might  yield  ourselves  to  God. 
and  be  accepted.  No  man  now  comes  lo  the  Father  but 
by  him.'  He  must  be  acknowledged  with  great  reverence ; 
and  a  most  profound  homage  must  be  rendered  to  him. 
He  that  denieth  the  Son  halh  not  the  Father."  And  it  be- 
ing his  pleasure  to  treat  with  us  by  his  Son,  and  the  case 
requiring  that  we  apply  ourselves  lo  him,  we  are  to  lake 
notice  of  him  according  to  those  capacities  wherein  Scrip- 
ture represents  him  lo  us.  And  il  represents  him  agree- 
ably lo  those  same  notions  according  lo  which  we  have 
shown  we  are  to  consider  God  ihe  Falher  in  this  matter ; 
so  as  that  Christ  being  ihe  Mediator  between  him  and  us, 
when  we  yield  ourselves  to  him  ultimalely,  and  finally, 
under  the  notions  that  have  been  mentioned,  we  are  first 
to  yield  ourselves  to  his  Son,  Christ  Jesus  our  Redeemer, 
under  the  like  notions.     For, 

1.  Being  lo  yield  ourselves  lo  God  as  our  Owner,  we 
must  know,  the  Father  hath  given  all  things  into  the  hinds 


of  the  Son,  (John  xiii.  3.)  and  that  He  is  Lord  of  all ;  (Acts 
X.  36.)  which  in  the  first  sense,  signifies  him  to  be,  by  ihe 
Father's  consliliuion,  the  Owner  of  all  ihings,  even  as  he 
is  the  Redeemer.  For,  he  therefore  died  and  rose  again, 
that  he  might  be  Lord  of  dead  and  living  ;«  i.  e.  of  both 
worlds;  agreeably  to  what  he  himself  speaks  immediate- 
ly upon  his  resurrection  from  the  dead  ;  All  power  is 
given  to  me  both  in  heaven  and  earth,  Man.  xxviii.  18. 

And  for  those  other  notions  of  God  under  which  we 
have  shown  we  are  lo  yield  ourselves  lo  him,  as  our 
Teacher,  Ruler,  and  Benefactor,  they  correspond  to  thai 
Ihrecfold  office  of  Christ,  of  which  you  cannot  but  have 
heard  much,  ri>.  of  Prophet,  King,' and  Priest;  so  ihat 
we  are  lo  commit  ourselves  to  him,  when  we  yield  our- 
selves loGod,  as  a  Teacher  come  forth  from  Go3,  and  who 
reveals  him  lo  us  whom  no  man  halh  seen  at  any  time; 
as  one  Ihal  must  reign  over  us,  and  over  the  greatest  on 
earlh,  (Luke  xix.  14.  and  27.  Ps.  ii.  6—10.)  and  by  whom 
we  are  to  be  reconciled  lo  God,  and  restored  to  ihe  enjoy- 
ment of  him,  Rom.  v.  11.  And  becau.se  our  blind  minds 
and  perverse  hearis  need  light  and  grace  from  above,  to 
direct  and  incline  us  hereto,  therefore  halh  Ihe  Spirit  of 
the  Falher  and  ihe  Son  a  great  work  to  do  in  us  to  this 
purpose.  Whereupon  we  are  to  yield  ourselves  to  that 
blessed  Spirit  also,  as  our  Enlighlener  and  Sanctifier; 
which  our  being  directed  to  walk  in  the  Spirit,  (Gal.  v. 
25.)  and  our  being  told  that  they  that  have  not  the  Spirit 
of  Christ  are  none  of  his,  (Rom.  viii.  9.)  and,  thai  as  many 
as  are  the  sons  of  God,  are  led  by  his  Spirit,  (f.  14.)  do 
plainly  show. 

You  see  then  we  are  to  yield  ourselves  to  God,  the  Fa- 
lher, Son,  and  Holv  Ghost,  which  also  our  having  those 
great  names  named  upon  us  in  our  baptism  (as  we  before 
told  you)  dolh  import.  And  how  necessary  all  this  is,  you 
will  see,  if, 

2.  We  consider  how  we  are  to  look  upon  ourselves  in 
this  transaction  ;  i.  e. 

1.  We  are  lo  consider  ourselves  as  God's  creatures,  be- 
ing, as  you  have  heard,  to  consider  him  as  our  Creator; 
and  so  we  must  reckon  we  owe  ourselves  to  him,  and  do 
but  yield  him  what  we  owe,  and  what  was  his  before. 
For,  how  can  you  but  be  his,  who  of  his  mere  pleasure 
hath  raised  you  out  of  nothing  1 

2.  We  must  remember  we  have  been  apostate  creatures, 
such  as  had  fallen,  and  revolted  from  him ;  and  so  our 
yielding  ourselves  to  him,  is  a  giving  ourselves  back  to 
him,  having  injuriously  withdrawn  and  withheld  our- 
selves from  him  before.  And  because  the  injury  was  so 
great  as  we  could  never  make  any  recompense  for,  there- 
fore il  was  necessary  such  a  Mediator  should  be  appointed 
between  God  and  us,  for  whose  sake  only  we  can  expect 
to  be  accepted  when  we  yield  ourselves.  So  great  a  Ma- 
jesty was  not  to  be  approached  by  offending  creatures 
wiihoul  so  great  a  Days-man  and  Peace-maker. 

3.  We  must  consider  ourselves  as  impure,  and  every 
way  unfit  for  the  Divine  presence,  service,  and  converse, 
and  who  diil  therefore  need  the  power  of  ihe  Holy  Ghost 
to  be  put  forth  upon  us  to  make  us  fit ;  and  that  therefore 
our  case  required  we  should  put  ourselves  intosuch  hands 
for  that  purpose, 

4.  We  are  to  consider  ourselves  as  under  the  Gospel, 
as  sinners  invited  and  called  back  to  God  ;  as  such  whose 
ca.se  is  not  desperate;  or  who  need  lo  abandon  ourselves 
lo  ruin,  though  we  have  greatly  offended,  as  if  there  were 
no  hope.  We  are  lo  consider  ourselves  wilh  distinction 
from  ihe  condilion  of  other  fallen  creatures.  The  angels 
that  fell,  and  kept  not  their  first  station,  have  no  Go.spel 
senl  to  them  to  inviie  them  back,  and  persuade  them  again 
to  yield  themselves  lo  God;  you  have.  Into  what  a 
iransporl  should  this  thought  put  you!  how  should  it 
mollify  you  !  oli  what  a  yielding  temper  and  disposition 
of  spirit  should  it  work  in  you  towards  this  gracious  call, 
and  just  challenge,  which  the  great  God  now  gives  you, 
and  makes  unto  you ! 

Sermon  II.  Thus  far  then  you  see  how  vou  are  to  con- 
sider God  and  yourselves  in  this  your  yielding  yourselves 
to  him.    You  are  now  next  to  consider, 


YIELD  YOURSELVES  TO  GOD. 


429 


2.  What  your  yielding  yourselves  to  God  according  to 
such  considerations  must  include,  or  be  accompanied  with. 
For  it  is  not  reasonable  to  think  you  have  no  more  to  mind 
in  this  matter,  than  only  what  is  contained  in  the  bare  ab- 
stract nature  of  such  an  act;  but  looking  upon  your  case 
in  its  circumstances,  and  considering  the  state  of  thing.s 
between  God  and  you,  it  greatly  concerns  you  to  see  to  it, 
that  the  matter  be  suitably  carried  to  this  state  of  your  case. 
Whereupon, 

1.  Your  yielding  yourselves  to  God  must  be  accompa- 
nied with  very  deep  and  serious  repentance.  'Tis  a  most 
penitential  surrender  yoii  are  now  to  make  of  yourselves 
to  him;  for  you  are  to  remember  that  you  are  but  now 
coming  back  out  of  a  state  of  apostacy  from  your  sovereign 
and  most  rightful  Lord.  Yea,  though  you  are  but  renew- 
ing your  surrender  of  yourselves,  having  done  somewhat 
herein  before,  you  are  yet  to  consider  this  was  your  case ; 
and  perhaps  some  never  have  yet  seriously  thought  of  any 
such  thing,  but  lived  in  this  world  hitherto  as  if  you  were 
your  own,  and  there  were  no  Lord  over  you :  O  then  with 
what  inward  remorse,  with  what  brokeniiess  of  heart,  with 
what  relenlings  and  self-accusings,  should  this  thing  now 
be  done!  You  .should  come,  smiting  upon  the  thigh,  and 
saying  within  yourselves,  "  What  have  I  done  1  So  long, 
Lord,  have  1  lived  in  ihis  world  of  thine,  which  tho'u 
madest,  and  not  I,  as  if  I  might  do  in  it,  and  with  myself, 
what  I  pleased  !  I  have  usurped  upon  thy  unquestionable 
right  in  me,  have  lived  to  mvself,  and  hot  to  thee;  I  am 
now  convinced  that  this  was  a  very  undutiful,  unlawful 
way  of  living."  Let  him  hear  you  (as  he  once  heard 
Ephraim,  or  shall  do)  bemoaning  yourselves,  and  saying, 
"Turn  me  and  I  shall  be  turned;  thou  art  the  Lord  my 
God,"y  &c.  How  can  you  think  of  yielding  yourselves 
now  at  length  lo  God, 'without  being  deeply  sensible  of 
your  having  deferred  it  so  long,  and  that  vou  have  not  done 
it  sooner;  and  how  great  the  iniquity  was  of  your  former 
course;  that  you  have  all  this  while  committed  a  con- 
tinual robbery  upon  him  that  gave  vou  breath  ■?  Will  a 
man  rob  God  ?  And  if  vou  sav,  Wherein  have  I  robbed 
himi  You  have  robbed  him  of  yourself;  a  greater  thing 
than  of  tithes  and  offerings;  and'  this  robbery  was  sacri- 
lege. For  every  thing  due  and  devoted  lo  God,  hath  a 
sacredness  upon  it ;  and  consider,  were  you  not,  upon  his 
just  claim,  in  your  baptism  devoted  to  hi'm  ">  How  should 
this  startle  you!  you  have  constantly  alienated  from  him 
a  sacred  thing!  You  have  been  in  a  continual  contest 
with  hira  about  one  of  the  highest  rights  of  his  soverei<>-ntv 
yea  and  of  his  Godhead,  for  to  that,  nothing  is  more  pecu- 
liar, than  to  be  Lord  of  all.  So  that  the  controversv  between 
him  and  you  hath  been.  Who  shall  be  Godi  You  have 
refused  him  his  own  creature.  How  high  a  crime  was 
this .  Know  then  you  have  been  a  great  transgressor  a 
grievous  revolter,  and  now  therefore  yield  vourself  lo  him 
with  a  mellmg,  broken  heart,  or  vou  do  nolhino- 

2.  It  must  be  done  with  great  deliberation ;  not  as  the 
mere  effect  of  a  sudden  fright.  What  is  done  in  a  rash 
hasle,  may  be  as  soon  undone.     Leisurelv  consider,  and 

ake  the  whole  compass  of  the  case ;  weigh  with  yourselves 
the  mentioned  grounds  upon  which  you  are  lo  vield  your- 
selves, and  the  ends  you  are  lo  do  it  for,  that  things  mav 
he  set  right  between  him  and  you,  that  you  may  return 
into  your  own  natural  place  and  station,  that  you  mav 
be  again  Slated  in  that  subordination  to  your  sovereign 
W°h^  Jh  i,k'^"T  belongs  to  you;  that  he  mav  have  his 
right  which  he  claims,  and  you  the  mercy  which  vou  need 
Here  is  place  for  much  consideration.  And  when  Israel 
IS  complained  of  as  less  willing  to  acknowledge  God  for 
his  Owner  and  Master  than  the  ox  and  ass  were  to  ac- 
knowledge theirs,  all  this  is  resolved  into  this,  that  the 
people  did  not  consider,  Isa.  i. 

3.  It  must  be  done  with  judgment,  which  is  the  effect 

w.fXnTfKT'""'"-  u^^'^™  ^'l'  "''"^^  have  been  well 
weighed  that  belongs  lo  this  case,  then  let  this  formed  iud^- 
ment  pass,  "  Lord,  I  ought  lo  be  thine,  and  no  other's':" 
sc1Ln»'™n^'"''!?P?"''^"''.^'=°"'''°'^''d  Judgment  and  con- 
science 0  God,  I  surrender  myself,  as  nSw  seein-  none 
hath  thai  right  m  me  that  thou  hast."  When  the  love 
?L^,l  '"''lO'"'^^  cionstraining  upon  souls,  it  is  because 
they  thus  judge,  that  they  ought  no  longer  to  live  to 
y  Jer.  iiri  is,  is. 


themselves,  but  to  him,  &c.  2  Cor.  v.  14,  15.  These 
things  last  mentioned  will  imply  a  rectified  mind,  which 
must  be  ingredient  into  this  transaction,  else  it  will  be  de- 
fective throughout. 

4.  It  must  be  done  with  a  fulness  of  consent;  and  herein 
It  chiefly  consists,  when  the  soul  says,  "  Lord,  I  am  now 
most  eulirely  willing  lo  be  thine."  This  is  your  yielding 
yourselves.  And  hereby  the  covenant  is  struck  between 
God  and  you;  which  consists  in  the  expressed  consent  of 
the  parlies  covenanting  in  the  matters  about  which  the  co- 
venant is.  This  covenant  is  about  the  parlies  themselves 
who  covenant,  as  the  conjugal  covenant  is,  which  resem- 
bles It ;  i-i:.  that  they  shall  be  one  another's.  God  halh 
expressed  his  consent  in  his  word  and  Gospel,  making 
therein  the  first  overture  to  you.  When  you  rejoin  your 
own  consent,  the  thing  is  done  ;  this  being  the  sum  of  his 
covenant,  "  I  will  be  your  God,  and  you  shall  be  my  peo- 
ple as  in  many  places  of  Scripture  it  is  gathered  up. 
When  therefore,  as  God  hath  openly  testified  his  willin<'- 
ness  to  be  their  Gcd  who  shall  accept  and  lake  him  lo  be 
so,  you  also  are  willing,  and  do  consent  loo,  you  do  now 
take  hold  on  his  covenant,  matters  are  agreed  between  him 
and  you ;  and  you  may  take  those  words  as  .spoken  to  you 
particularly,  I  have  entered  into  covenant  with  ihee,  and 
thou  art  become  mine,  Ezek.  xvi.  8.  Bui  then  you  must 
take  notice  that  this  is  to  be  done  wilh  a.  full  consent,  which 
that  IS  said  to  be  which  delermines  vou,  though  it  be  not 
absolutely  perfect.  No  grace  in  any  faculty  is  perfect  in 
this  life.  But  as  in  human  afi'airs,  that  will  is  said  to  be 
/i(H,  which  IS  the  spring  of  answerable,  following  actions, 
soil  is  here.  Ifaman  have  some  inclination  tothisor  that,  ■ 
and  do  it  not,  it  goes  for  nothing;  if  he  do  it,  his  will  is  said 
to  be  full,  though  he  have  some  remaining  disinclination. 
You  may  be  said  to  yield  yourselves  to  God,  with  a  full 
consent,  when  you  live  afterwards  as  one  devoted  lo  him. 

5.  Your  yielding  yourselves  lo  God  must  carry  life  in  it, 
as  the  following  words  signify;  "Yield  yourselves  to  God, 
as  those  that  are  alive  from  the  dead."  "It  must  be  a  vital 
act,  and  have  vigour  in  it.  You  must  be  capable  of  making 
that  true  judgment  of  your  case,  as  'list-.  U.  "  of  reckoning 
truly  that  you  are  dead  lo  sin,  but  alive  to  God  through 
Jesus  Christ."  Do  it  as  feeling  life  to  spring  in  your  souls 
towards  God  in  j'our  yielding  yourselves  lo  him.  What ! 
will  you  offer  God  a  carcass?  not  the  "living  sacrifice," 
which  you  see  is  required,  Rom.  xii.  I.  Beg  earnestly  for 
his  own  Spirit  of  life  and  power,  that  may  enable  you  to 
offer  up  a  living  soul  to  the  living  God. 

6.  There  must  be  faith  in  your  yielding  yourselves. 
For  il  is  a  committing  or  intrusting  yourselves  to  God, 
with  the  expectation  of  being  saved  and  made  happy  by 
him.  So  Scripture  speaks  of  it,  2  Tim.  ii.  12.  I  know 
whom  I  have  believed,  (or  trusted,)  and  that  he  is  able  lo 
keep  what  I  have  commitled  to  him  against  that  day. 
'Tis  suitable  to  the  gracious  nature  of  God',  lo  his  excellent 
greatnes.s,  to  his  de.sign,  to  the  medialorship  of  his  Son,  to 
his  promise  and  gospel-covenant,  and  lo  your  own  neces- 
sities, and  the  exigency  of  your  own  lost,  undone  slate, 
thai  you  so  yield  yourselves  to  him,  as  a  poor  creature 
ready  to  perish,  expecting,  not  for  your  sake  but  his  own, 
to  be  accepted,  and  lo  find  mercy  with  him.  You  do  him 
the  honour  which  he  seeks,  and  which  is  most  worthy  of 
aGod.lhemosI  excellent,  and  a  self-sufficient  Being,  when 
you  do  thus.  You  answer  the  intendment  of  the  whole 
gospel-constilution,  which  bears  this  inscription,  To  the 
praise  of  the  glory  of  his  grace,  (f-c.  'Tis  honourable  to  him 
when  you  lake  his  word,  that  they  that  believe  in  his  Son, 
shall  not  perish  but  have  everlastins-  life.  You  herein  set 
to  your  seal  that  he  is  true,  and  the  more  fully,  and  wilh 
the  more  significancy,  when  upon  ihe  credit  of  it  you  yield 
yourselves,  with  an  assurance  that  he  will  not  destroy  or 
reject  a  poor  creature  that  yields  to  him,  and  casts  itself 
upon  his  mercy. 

7.  Another  ingredient  into  this  yielding  of  yourselves 
must  be  love.  As  faith,  in  your  yieldin?  yourselves  to 
God,  aims  at  your  own  welfare  and  salvation,  so  love,  in 
doing  il,  intends  his  service,  and  all  the  duly  lo  him  you 
are  capable  of  doing  hira.  You  must  be  able  to  give  this 
as  the  true  reason  of  your  act,  and  to  resolve  it  into  this 
principle ;  "  I  yield  myself  to  God,  because  I  love  him. 


430 


YIELD  YOURSELVES  TO  GOD. 


and  from  the  unfei^ed  love  I  bear  to  him ;  to  tell  the 
world,  if  there  were  occasion,  he  hath  captivated  my  heart 
with  his  excellencies  and  his  love,  and  hereupon,  having 
nothing  else,  I  tender  myself  to  him;  to  tell  himself,  "  Lord, 
thou  knowest  all  things,  thou  knowest  that  I  love  thee; 
and  because  I  do,  I  present  myself  to  thee ;  'tis  all  I  can 
do.  I  wish  myself  ten  thousand  times  better  for  thy 
blessed  sake;  and  if  I  had  in  me  all  the  excellencies  of 
many  thousand  angels,  I  were  too  mean  a  thing,  and  such 
as  nothing  but  thy  own  goodness  could  count  worthy  thine 
acceptance;  because  I  love  thee  I  covet  to  be  near  thee, 
I  covet  to  be  thine,  I  covet  to  lead  my  life  with  thee,  to 
dwell  in  thy  presence ;  far  be  it  from  me  to  be  as  without 
thee  in  Ihe  world  as  heretofore.  I  love  thee,  O  Lord,  my 
strength.,  because  thine  own  perfections  highly  deserve  it, 
and  because  thou  hast  heard  my  voice,  and  hast  delivered 
my  soul  from  death,  mine  eyes  from  tears,  and  my  feet 
from  falling,  and  I  yield  my.self  to  thee,  tiecause  I  love 
thee.  I  make  an  offer  of  myself  to  be  thy  servant,  thy 
servant,  O  Lord,  thou  hast  loosed  my  bonds ;  and  now  I 
desire  to  bind  myself  in  new  ones  to  thee,  that  are  never  to 
be  loosed."  And  you  can  make  no  doubt  but  that  it  ought 
to  be  done  therefore  with  dispositions  and  a  temper  suitable 
to  the  slate  you  are  now  willing  to  come  into,  tnat  of  a  de- 
voted servant ;  viz. 

8.  With  great  reverence  and  humility.  For,  consider  to 
whom  you  are  tendering  yourself;  to  the  "  high  and  lofty 
One  that  inhabiteth  eternity;"  to  him  that  hath  heaven  for 
his  throne,  and  earth  for  his  footstool ;  and  in  comparison 
of  whom  all  the  inhabitants  of  the  world  are  but  as  grass- 

■  hoppers,  and  the  nations  of  the  earth  as  the  drop  of  a  bucket, 
and  the  dust  of  the  balance,  &c.  Yea,  to  him  against  whom 
you  have  sinned,  and  before  whose  pure  eyes  you  cannot, 
in  yourself,  but  appear  most  offensively  impitre;  so  that 
you  have  reason  to  be  ashamed,  and  blush  to  lift  up  your 
eyes  before  him. 

9.  And  yet  it  surely  ought  to  be  with  great  joy  and 
gladness  of  heart,  that  he  hath  expres.sed  himself  willing  to 
accept  such  as  you,  and  that  he  hath  made  you  willing  to 
yield  yourselves.  The  very  thought  should  make  j'our 
heart  leap  and  spring  within  you,  that  he  should  ever  have 
bespoken  such  as  we  are  to  yield  ourselves  to  him,  when 
he  might  have  neglected  us,  and  let  us  wander  endlessly, 
without  ever  looking  after  us  more.  How  should  it  glad 
your  hearts  this  day,  to  have  such  a  message  brought 
you  from  the  great  God,  and  which  you  find  is  written  in 
his  own  word,  to  yield  yourselves  to  him  !  Should  not 
your  hearts  answer  with  wonder;  "And,  ble.'ssed  Lord  I 
art  thou  willing  again  to  have  to  do  with  us,  who  left  thee 
having  no  cause,  and  who  returning  can  be  of  no  use  to 
thee!"  O  bles.sed  be  God,  that  we  may  yield  ourselves 
back  unto  him!  that  we  are  invited  and  encouraged  to  it. 
And  you  have  cause  to  bless  God,  and  rejoice,  if  this  day 
you  feel  your  heart  willing  to  yield  yourselves  to  him,  and 
become  his.  Do  you  indeed  find  yourselves  willing'! 
You  are  willing  in  the  day  of  his  power.'  This  is  the  day 
of  his  power  upon  your  hearts.  Many  are  called  and 
refuse;  he  often  stretches  out  his  hands,  and  no  man  re- 
gards.' Perhaps  you  have  been  called  upon  often  before 
this  day  to  do  this  same  thing,  and  neglected  it,  had  no 
heart  to  it;  and  he  might  have  said  to  you,  "  Now  I  will 
never  treat  with  you  more;  if  you  should  call,  I  will  not 
hear;  if  you  stretch  out  your  hands,  I  will  not  regard  it, 
but  laugh  at  your  destruction,  and  mock  when  your  fear 
Cometh."  But  if  now  he  is  pleased  to  call  once  more, 
your  hearts  do  answer;  "  Lord,  here  we  are,  we  are  now 
ready  to  surrender  ourselves;"  you  may  conclude  he  hath 
poured  out  his  Spirit  upon  you.  The  Spirit  of  the  Lord 
is  now  moving  upon  this  assembly,  this  is  indeed  a  joyful 
day,  Ihe  day  which  he  hath  himself  made,  and  you  otisht 
to  rejoice  and  be  glad  in  it.b  When  the  people  in  David's 
days  offered  of  their  substance  lo  God  for  the  service  of  his 
house,  'tis  said.  The  peop'e  rejoiced  for  that  they  offered 
willingly:  and  David,  we  are  told,  blessed  God  before 
all  the  congregation — saying.  Thine,  O  Lord,  is  the  great- 
ness and  the  power — But  who  am  I,  and  what  is  my 
people,  that  we  should  be  able  lo  offer  so  willingly  after 
this  sorll  for  all  things  come  of  thee  and  of  thine  own 

7.  P«al.  ex.  3.  a  Prov.  i.  S4.  b  Fill,  cmnii. 


have  we  given  thee.^  If  you  are  this  day  willing  to  offer 
yourselves,  how  much  is  this  a  greater  thing  !  and  it 
comes  of  him,  and  'tis  of  his  own  you  are  now  giving  him ; 
for  he  had  a  most  unquestionable  right  in  you  before. 

10.  You  should  do  it  with  solemnity."i  For  have  you 
ever  had  a  business  of  greater  importance  to  transact  in  all 
your  daysl  If  you  were  to  dispose  of  an  estate,  or  a  child, 
would  you  not  have  all  things  be  as  express  and  clear  as 
may  bel  and  would  they  not  insist  to  have  it  so,  with 
whom  you  deal  in  any  such  affair  1  And  is  there  not  a 
.solemnity  belonging  to  all  such  transactions?  especially  if 
you  were  to  dispose  of  yourself?  as  in  the  conjugal  cove- 
nant ;  though  that  is  to  be  but  for  this  short  uncertain  time 
of  life;  so  as  that  the  relation  you  enter  into  to-day,  may 
be  by  death  dissolved  and  broken  off  again  to-morrow; 
how  much  more  explicit,  clear,  and  solemn,  should  this 
your  covenanting  with  God  in  Christ  be,  wherein  you  are 
to  make  over  your  soul  to  him,  and  for  eternity'!  You  are 
to  become  his,  under  the  bond  of  an  everlasting  covenant. 
You  are  entering  a  relation  never  to  be  broken  off.  This 
God  is  to  be  your  God  for  ever  amd  ever,  and  upon  the 
same  terms  you  are  to  be  his.  Is  your  immortal  soul  of 
less  account  with  you  than  the  temporal  concernments  of 
a  mortal  child  that  you  are  placing  out  but  for  a  term  ol 
years  that  soon  expires  ■!  yea,  or  than  a  piece  of  ground,  or 
a  horse,  or  a  sheep,  about  which  how  punctual  and  express 
are  your  bargains  and  contracts  wont  lo  bel  Or  are  only 
the  matters  of  your  soul,  and  wherein  you  have  to  do  with 
the  great  God,  to  be  slightly  managed,  or  to  be  huddled  up 
in  confusion,  or  to  be  slid  over  in  silent  intimations'!  'Tis 
true,  that  so  express  and  solemn  dealing  in  yielding  and 
giving  up  yourselves  to  God,  is  not  needful  on  his  part, 
who  understands  sincerity  without  any  expression  of 
yours  ;  but  'tis  needful  on  your  part,  that  a  deep  and  last- 
ing impression  may  be  made  upon  your  spirits;  which  if 
you  be  sincere,  you  will  not  only  feel  j'ourselves  to  need, 
but  your  own  temper  and  inclination  will  prompt  you  to 
it;  accounting  you  can  never  be  under  bonds  strong  and 
sure  enough  to  him.  You  will  not  only  apprehend  neces- 
sity, but  will  relish  and  taste  pleasure  in  any  such  trans- 
action with  the  blessed  God,  in  avouching  him  to  be  yotir 
God,  and  yourself  to  be  his.  The  more  solemn  it  is,  the 
more  grateful  it  will  be  to  you. 

Do  so  then.  Fall  before  his  throne;  prostrate  yourself 
at  his  footstool;  and  having  chosen  your  fit  season,  when 
nothing  may  interrupt  you;  and  having  shut  up  yourself 
with  him,  pour  out  your  soul  to  him  ;  tell  him  you  are  now 
come  on  purpose  to  ofl'er  yourselves  to  him  as  his  own. 

0  that  you  would  not  let  this  night  pa.ss  without  doing  so ! 
Tell  him  you  have  too  long  neglected  him,  and  forgotten 
to  whom  you  belonged ;  humbly  beseech  him  for  his  par- 
don, and  that  he  will  now  accept  of  you,  for  your  Re- 
deemer's sake,  as  being  through  his  grace  resolved  never 
to  live  .so  great  a  stranger  to  him,  or  be  such  a  wanderer 
from  him  more.  And  when  you  have  done  so,  remember 
the  time;  let  it  be  with  you  a  noted  memorable  day,  as 
you  would  be  sure  to  keep  the  day  in  memory  when  you 
became  such  a  one's  servant,  or  tenant,  or  your  marriage 
day.  Renew  this  your  agreement  with  God  often,  but 
forget  it  never.  Perhaps  some  may  say,  "  But  what  needs 
all  this"!"  were  we  not  once  devoted  and  given  up  to  God 
in  baplfsm*!  and  is  not  that  sufficient  1  "To  what  purpose 
should  we  do  again  a  thing  that  hath  once  been  so  solemnly 
done. 

But  here  I  desire  you  to  con,";ider,  Are  you  never  to  be- 
come Ihe  Lord's  by  your  own  choice'!  Are  you  always  to 
be  Christians  only  by  another's  Christianity,  not  by  your 
own '!  And  again,  have  you  not  broken  your  baptismal 
vow  7  have  you  not  forgot  it  for  the  most  part  ever  since  1 

1  am  afraid  loo  many  never  think  of  any  such  matter  at 
all,  that  ever  they  were  devoted  to  God  by  others,  but  only 
upon  such  an  occasion  as  this,  to  make  it  an  excu.se  that 
they  may  neverdo  such  a  thing  themselves.  And  consider, 
were  these  Christian  Romans  on  whom  the  apostle  pre.^es 
this  duty  never  baptized,  think  youl  Read  over  the  fore- 
going part  of  the  chapter,  wherein  you  find  him  putting 
them  in  mind  that  ihey  had  been  baptized  into  Christ's 
death,  and  buried  with  him  in  baptism,  and  thai  therefore 

i  See  tlic  treaiiio  of  Self-dedication, 


YIELD  YOURSELVES  TO  GOD, 


431 


this  was  to  be  an  argument  to  them  why  they  should  yield 
themselves  to  God ;  not  why  they  should  not.  Wherefore 
our  way  is  now  plain  and  open  to  what  we  are  further  to 
do,  ctz.  ,    ,        .  .  ., 

2.  To  apply  this  practical  doctrine,  and  press  the  pre- 
cept further  upon  you,  which  hath  been  opened  to  you,  and 
pressed  by  parts  in  some  measure  already,  in  our  insist- 
in"  on  the  several  heads,  which  you  have  seen  do  belong 
to" it;  and  are  one  way  or  other  comprehended  in  it. 
Which  will  therefore  make  this  latter  part  of  our  work  the 
shorter,  and  capable  of  being  despatched  in  the  fewer 
words  i  and  with  blessed  effect,  if  the  Spirit  of  the  living 
God  shall  vouchsafe  to  co-operate,  and  deal  with  your 
hearts  and  mine.  Shall  we  then  all  agree  upon  this  thing'? 
Shall  we  unite  in  one  resolution,  "  We  will  be  the  Lord's." 
Shall  every  one  sav  in  his  own  heart,  "  For  my  part,  I  will, 
and  so  will  I,  and"so  will  IV  Come  now,  one  and  all. 
This  is  no  unlawful  confederacy,  'tis  a  blessed  combina- 
tion !  Come  then,  let  us  join  ourselves  to  the  Lord  in  a 
perpetual  covenant,  not  to  be  forgotten.'  With  whatso- 
ever after-solemnity  you  may  renew  this  obligation  and 
bond  of  God  upon  your  souls,  as  I  hope  you  will  do  it, 
every  one  apart,  in  your  closets,  or  in  any  corner,  and  you 
^•annot  do  it  too  fully,  or  too  often  ;  yet  let  us  now  all  re- 
solve the  thing ;  and  this  assembly  make  a  joint-surrender 
and  oblation  of  itself  to  the  great  God  our  sovereign  right- 
ful Lord,  throug:h  our  blessed  Redeemer  and  Mediator,  by 
the  eternal  Spirit,  (which  I  hope  is  breathing  and  at  work 
among  us,)  as  one  living  sacrifice,  as  all  of  us  alive  from 
the  dead,  to  be  for  ever  sacred  to  him !  O  blessed  assem- 
bly !  O  happy  act  and  deed  !  With  how  grateful  and  well 
pleasing  an  odour  will  the  kindness  and  dutifulness  of  this 
offering  ascend,  and  he  received  above !  God  will  accept, 
heaven  will  rejoice,  angels  will  concur,  and  gladly  fall  in 
with  us.  We  hereby  adjoin  ourselves  in  relation,  and  in 
heart  and  .spirit,  "to  the  general  assembly,  to  the  church 
of  the  first-born  ones  written  in  heaven,  to  the  innumera- 
ble company  of  angels,  and  to  the  spirits  of  just  men  made 
perfect,"  and  within  a  little  while  shall  be  actually  among 
them.  Is  it  possible  there  should  be  now  among  us  any 
dissenting  vote  1     Consider, 

1.  'Tis  a  plain  and  unquestionable  thing  you  are  pressed 
unto:  a  thing  that  admits  of  no  dispute,  and  against  which 
you  have  nothing  to  say,  and  about  which  you  cannot  but 
be  already  convinced.  And  'tis  a  matter  full  of  danger, 
and  upon  which  tremendous  consequences  depend,  to  go 
on  in  any  practice,  or  in  any  neglect,  against  a  conviction 
of  judgment  and  conscience.  For  your  own  heart  and 
conscience  must  condemn  you  if  you  consider,  and  it  be- 
trays you  if  you  consider  not.  How  fearful  a  thing  is  it  for 
a  man  to  carry  his  own  doom  in  his  own  bosom  !  to  go  up 
and  down  the  world  with  a  self-condemning  heart,  if  it 
be  awake,  and  which  if  it  be  not,  j'et  cannot  sleep  always, 
and  must  awake  with  the  greater  terror  at  length.  And 
in  so  plain  case  'tis  most  certainly  God's  deputy,  and 
speaks  his  mind  :  If  our  hearts  condemn  us,  God  is  great- 
er than  our  hearts,  f  &c. 

3.  'Tis  that  therefore  the  refusal  whereof  none  of  )'ou 
would  avow.  Who  among  us  can  have  the  confidence  to 
s'and  forth  and  .say,  I  will  be  none  of  the  Lord's"!  Would 
any  man  be  content  to  go  with  this  written  upon  his  fore- 
head from  day  to  day"!  And  doth  not  that  signify  such  a 
refusal  to  be  a  ■■■hameful  thing  1  That  must  needs  be  an 
ill  temper  of  mind  which  one  would  be  ashamed  any  one 
should  know, 

3.  And  'lis  a  mean  thing  to  dissemble,  to  be  willing  to 
be  thought  and  counted  what  we  are  not,  or  do  what  in 
truth  we  do  not. 

4.  And  considering  what  inspection  we  are  under,  'tis  a 
vain  thing.  For  do  we  not  know  that  "eyes  which  are  as 
a  flame  of  fire,"  behold  us,  and  pierce  into  our  very  souls'? 
Do  we  not  know  "all  things  in  us  are  naked  and  manifest 


to  him  with  whom  we  have  to  do  1"  l  and  that  he  discerns 
it,  if  there  be  any  heart  among  tis  that  is  not  sincere  in 
this  thing'? 

5.  Consider  that  this  is  the  very  design  of  the  Gospel 
you  live  under.  What  doth  it  signify  or  intend,  but  to 
recall  apostate  creatures  back  again  to  God  t  What  is  the 
Christian  religion  you  profess,  but  a  state  of  devotedness 
to  God,  under  the  "conduct  and  through  the  mediation  of 
Christ  1  You  frustrate  the  Gospel,  and  make  your  religion 
a  nullity  and  an  empty  name,  till  you  do  this, 

6.  And  how  will  you  lift  up  your  heads  at  last  in  the 
great  day "?  and  before  this  God  the  Judge  of  all '?  You 
cannot  now  plead  ignorance.  If  perhaps  any  among  you 
have  not  been  formerly  so  expressly  called,  and  urged  to 
this  yielding  yourselves  to  God  ;  now  you  are :  and  from 
his  own  plain  word  'tis  charged  upon  you.  Will  not  this 
be  remembered  hereafter  1  What  will  you  fey  when  the 
great  God,  whose  creature  you  are,  speaks  to  you  with  a 
voice  of  thunder,  and  bids  you  gird  up  your  loins,  and 
give  him  an  answer  '?  "  Were  you  not,  on  such  a  day,  in 
such  a  place,  demanded  and  claimed  in  my  name  1  Were 
you  not  told,  were  you  not  convinced,  you  ought  to  yield 
yourselves  to  me  ■?  and  yet  you  did  it  not.  Are  you  pre- 
pared to  contest  with  your  Maker  1  Where  is  your  right, 
where  is  your  power,  to  stand  against  me  in  this  contest'?" 

7.  But  if  you  sincerely  yield  yourselves,  the  main  con- 
troversy is  at  an  end  between  the  great  God  and  you.  All 
your  former  sins  are  pardoned  and  done  away  at  once. 
Those  glad  tidings  you  have  ol'ien  heard  that  import  no- 
thing but  "  glory  to  God  in  the  highest,  peace  on  earth, 
and  good  will  towards  men,"  plainly  show  that  ihe  great 
God  whom  }'ou  had  offended,  hath  no  design  to  destroy 
you,  but  only  to  make  you  yield,  and  give  him  back  his 
own.  Though  you  have  formerly  lived  a  wandering  life, 
and  been  as  a  vagabond  on  the  earth  from  your  true  owner, 
it  will  be  all  forgotten.  How  readily  was  the  returning 
prodigal  received  !  and  so  will  you.  How  quiet  rest  will 
you  have  this  night,  when  upon  such  terms  there  is  a  re- 
conciliation between  God  and  you  !  You  have  g:iven  him 
his  own,  and  he  is  pleased,  and  most  of  all  for  this,  that  he 
hath  you  now  to  save  you.  You  were  his  to  destroy  be- 
fore, now  you  are  his  to  save.  He  could  easily  destroy  you 
against  your  will,  but  'tis  only  with  your  will,  he  having 
made  you  willing,  that  he  must  save  you.  And  his  bid- 
ding you  yield,  implies  his  willingness  to  do  so.  0  how 
much  of  Gospel  is  there  in  this  invitation  to  you  to  yield 
yourselves  to  God  !  consider  it  as  the  voice  of  grace.  Will 
he  tliat  bids  a  poor  wretch  yield  itself,  reject  or  destroy 
when  it  doth  so  '? 

8.  And  how  happily  may  you  now  live  the  rest  of  youl 
days  in  this  world.  You  will  live  under  his  care,  for  will 
he  not  take  care  of  his  own,  those  that  are  of  his  own 
house'?  An  infidel  would.  You  are  now  of  his  family, 
under  his  immediate  government,  and  under  his  continual 
blessing.  And  were  )'ou  now  to  give  an  account  where 
you  have  been  to-day,  and  what  you  have  been  doing;  if 
you  say,  you  have  engaged  this  day  in  a  so'emn  treaty 
with  the  Lord  of  heaven  and  eartli, 'about  yielding  your- 
selves to  him;  and  it  be  further  asked,  "Well,  and  what 
was  the  issue  1  Have  you  agreed  1"  Must  you,  any  of  you, 
be  obliged  by  the  truth  of  the  case  to  say,  "No'?"  Aston- 
ishing answer!  What!  hast  thou  been  treating  wiih  the 
great  God,  the  God  of  thy  life,  and  not  agreed  '?  What, 
man!  did  he  demand  of  ihee  any  unreasonable  thing"! 
"  Only  to  yield  mvself."  Why,  that  was  in  all  the  world 
the  most  reasonable  thing.  Wretched  creature,  whither 
now  wilt  thou  go"?  What  wilt  thou  do  wilh  thyself! 
Where  wilt  thou  lay  thy  hated  head"!  But  if  j'ou  can  say, 
"  Blessed  be  God,  I  eladly  agreed  to  the  proposal ;  he  gave 
me  the  grace  not  to  deny  him ;"  then  may  it  be  said  this 
was  a  good  day's  work,  and  you  will  have  cnuse  to  bless 
God  for  this  day  as  long  as  you  have  a  day  to  live. 

e  Heb.  ir.  U, 


THE 

REDEEMER'S    TEARS 

WEPT  OVER  LOST  SOULS. 
A  TREATISE  ON  LUKE  XIX.  41,  42. 

WITH     AN     APPENDIX, 


WHEREIN  SOMEWHAT  IS  OCCASIONALLY    DISCOURSED,  CONCERNING  THE  BLASPHEMY  AGAINST  THE  HOLT  GHOBT    AND 
HOW  GOD  IS  SAID  TO  WILL  THE  SALVATION  OF  THEM  THAT  PERISH. 


PREFACE. 

When  spiritual  judgments  do  more  eminently  befall  a  people,  great  outward  calamities  do  often  ensue.  We  know 
it  was  SO  in  the  instance  which  the  text  here  insisted  on  refers  to.  But  it  is  not  always  so ;  the  connexion  between 
these  two  sorts  of  judgments  is  not  absolutely  certain  and  necessary,  yea,  and  is  more  frequent  wiih  the  contraries 
of  each.  For  this  reason  therefore,  and  because  judgments  of  the  former  kind  are  so  unexpressibly  greater,  and  more 
tremendous,  this  discourse  insists  only  upon  them,  about  which  serious  monitions  both  have  a  clearer  ground,  and 
are  of  greater  importance  ;  and  wholly  waives  the  latter. 

Too  many  are  apt  first  to  fancy  similitudes  between  the  state  of  things  with  one  people  and  another,  and  then  to 
draw  inferences;  being  perhaps  imposed  on  by  a  strong  imagination  in  both;  which  yet  must  pass  with  them  for  a 
spirit  of  prophecy,  and  perhaps  they  take  it  not  well,  if  it  do  not  so  with  others  too.  It  were  indeed  the  work  of  an- 
other prophet  certainly  to  accommodate  and  make  application  of  what  was  spoken  by  a  former  to  a  distinct  lime  and 
people.  'Tis  enough  for  us  to  learn  from  such  sayings  a-sthis  of  our  Saviour,  those  rules  of  life  and  practice,  such 
instruction  and  cautions  as  are  common  to  all  times,  without  arrogating  to  ourselves  his  prerogative,  of  foretelling 
events  that  shall  happen  in  this  or  that.  The  affectation  of  venturing  upon  futurity,  and  foreboding  direful  things  to 
kingdoms  and  nations,  may,  besides  its  being  without  sufficient  ground,  proceed  from  some  or  other  very  bad  principle. 
Dislike  of  the  present  methods  of  Providence,  weariness  and  impatiency  of  our  present  condition,  too  great  proneness 
to  wish  what  we  take  upon  us  to  predict,  the  prediction  importing  more  heat  ol  anger  than  certainty  of  foresight,  a 
wrathful  spirit,  that  would  presently  fetch  down  fire  from  heaven  upon  such  as  favour  not  our  inclinations  and  de- 
sires, so  that  (as  the  poet  speaks)  whole  cities  should  be  overturned  at  our  request,  if  the  heavenly  powers  would 
be  so  easy,  as  to  comply  with  such  furious  imprecations :  a  temper  that  ill  agrees  with  humanity  itself,  not  to  care 
at  what  rate  of  common  calamity  and  misery  a  purchase  be  made  of  our  own  immunity  from  sufferings.  Kay,  to  be 
willing  to  run  the  most  desperate  hazard  in  the  case,  and  even  covet  a  general  ruin  to  others,  upon  a  mere  apprehend- 
ed possibility  that  our  case  may  be  mended  by  il ;  when  it  may  be  more  probable  to  become  much  worse.  But  O  how 
disagreeable  is  it  to  the  Spirit  of  our  merciful  Lord  and  Saviour,  whose  name  we  bear,  upon  any  terms  to  delight  in 
human  miseries!  The  greatest  honour  men  of  that  complexion  are  capable  of  doing  the  Christian  name,  were  to 
disclaim  it.  Can  such  angry  heats  have  place  in  Christian  breasts,  as  shall  render  them  the  well-plea,sed  spectators, 
yea  authors,  of  one  another's  calamities  and  ruin  1  Can  the  tears  that  issued  from  these  compassionate,  blessed  eyes, 
upon  the  foresight  of  Jerusalem's  woful  catastrophe,  do  nothing  towards  the  quenching  of  ihe.se  flames'? 

But  I  add,  that  the  too-intent  fixing  of  our  thoughts  upon  any  supposable  events  in  this  world,  argues,  at  least,  a 
narrow,  carnal  mind,  that  draws  and  gathers  all  things  into  time,  as  despairing  of  eternity;  and  reckons  no  better 
state  of  things  considerable,  that  is  not  to  be  brought  about  under  tl  eir  own  present  view,  in  this  world  ;  as  if  it  were 
uncertain  or  insignificant,  that  there  .shall  be  unexceptionable,  eternal  order  and  rectitude  in  another. 

'Tis  again  as  groundless,  and  may  argue  as  ill  a  mind,  to  prophecy  .smooth  and  pleasant  things,  in  a  time  of  aboimd- 
ing  wickedness.  The  safer,  middle  course,  is,  without  God's  express  warrant,  not  to  prophesy  at  all,  but  as  we  have 
opportunity,  to  v»arn  and  instruct  men,  with  all  meekness  and  long-sufi'cring ;  for  which  the  Lord's  ordinary  messen- 
gers can  neverwaiii  his  warrant.  And,  atler  our  blessed  Saviour's  most  imitable  example,  loscaiterour  tears  over  the 
impenitent,  even  upon'the  (loo  probable)  apprehension  of  the  leinporal  judgments  which  hang  over  their  heads,  but 
most  of  all  upon  the  account  of  their  liableness  to  the  more  dreadful  ones  of  Ihe  other  slate;  which  in  the  following 
discourse,  I  hope,  it  is  made  competently  evident,  this  lanii'nlation  of  our  Saviour  hath  ullimale  reference  unto.  For 
the  other,  though  we  know  them  to  be  due,  and  most  highly  deserved  ;  yet  concerning  the  actual  infliction  of  them, 
even  upon  obstinate  and  persevering  sinners,  we  cannot  pronounce.  We  have  no  setllcd  conslitulion,  or  rule,  by 
which  we  can  conchide  it,  any  more  than  that  outward  felicity,  or  prosperily,  shall  be  the  con.stani  portion  of  good  men 
in  this  world.  The  great  God  halh  reserved  to  himself  a  latitude  of  acting  more  arbitrarily,  both  as  to  promi.ses  and 
threatenings  of  this  nature.    If  the  accomplishment  of  either  could  be  certainly  expected,  it  shotild  be  of  the  promises 


PREFACE.  433 

rather ;  because  as  to  promised  rewards  God  is  pleased  to  make  himself  debtor,  and  a  right  aecnies  to  them  to  whom 
the  promise  is  made,  if  either  the  promise  be  absolute,  or  made  with  any  certain  condition,  that  is  actually  performed. 
But  God  is  always  the  creditor  pwiia,  the  right  to  punish,  remains  wholly  in  himself,  the  exacting  whereof  he  may 
therefore  suspend,  without  any  appearance  of  wrong,  as  seemeth  good  unto  him.  If,  therefore,  he  may  withhold 
temporal  blessings  from  good  and  pious  men,  to  which  they  have  a  remote  and  fundamental  right,  as  having  reserved 
to  himself  the  judgment  of  the  fit  time  and  season  of  bestowing  them ;  much  more  doth  it  belong  to  his  wisdom,  to  fix 
the  bounds  of  his  patience  and  long-suffering;  and  determine  the  season  of  animadverting  upon  more  open  and  in- 
solent offenders  by  temporal  punishments,  according  as  shall  make  most  for  the  ends  of  his  government,  and  finally 
prove  more  advantageous  to  the  dignity  and  glory  of  it.  The  practice,  therefore,  of  our  Saviour,  in  speaking  so  posi- 
tively concerning  the  approaching  fall  and  ruin  of  Jerusalem,  is  no  pattern  imto  us.  He  spake  not  only  with  the 
knowledge  of  a  prophet,  but  with  the  authority  of  a  judge :  and  his  words  may  be  considered  both  as  a  prediction 
and  a  sentence.    We  can  pretend  to  speak  in  neither  capacity  touching  things  of  this  nature. 

But  for  the  everlasting  punishments  in  another  world,  that  belong  to  unreconciled  sinners,  who  refuse  to  know  the 
things  of  their  peace,  the  go.spel-constitution  hath  made  the  connexion  firm  and  unalterable,  between  their  continuing, 
unrepented  wickedness,  and  those  punishments.  When,  therefore,  we  behold  the  impudent,  provoking  sins  of  the 
age  wherein  we  live,  against  the  natural  law  of  our  Creator,  persisted  in  with  all  the  marks  of  infidelity  and  obdu- 
ration  against  the  truth  and  grace  that  so  gloriously  shine  forth  in  the  Gospel  of  our  Redeemer,  we  may  (after  him) 
speak  positively.  He  that  belicveth  not  shall  be  damned — is  condemned  already ;  shall  not  see  life,  but  the  wrath  of  God 
aoideihon  him.  If  ye  believe  not  that  I  am  He,  ye  shall  die  in  your  sins.  Except  ye  repent,  ye  shall  all  likewise 
perish.  And  here,  how  doth  it  become  us  too,  in  conformity  to  his  great  example,  to  speak  compassionately,  and 
as  those  that,  in  some  measure,  know  the  terror  of  the  Lord!  O  how  doleful  is  the  case,  when  we  consider  the  in- 
consistent notions  of  many,  with,  not  this  or  that  particular  doctrine,  or  article  of  the  Christian  faith,  hut  with  the 
whole  sum  of  Christianity,  the  atheism  of  some,  the  avowed  mere  theism  of  others !  The  former  sort  far  outdoing 
the  Jewish  infidelity.  Which  people,  besides  the  rational  means  of  demonstrating  a  Deity  common  to  them  with  the 
rest  of  mankind,  could,  upon  the  account  of  many  things  peculiar  to  themselves,  be  in  no  suspense  concerning  this 
matter.  How  great  was  their  reverence  of  the  books  of  the  Old  Testament,  especially  those  of  Moses  !  their  know- 
ledge most  certain  of  plain,  and  most  convincing  matter  of  fact.  How  long  the  government  of  their  nation  had  been  an 
immediate  theocracy!  what  evident  tokens  of  the  Divine  presence  had  been  among  them  from  age  to  age!  in  how 
wonderful  a  manner  they  were  brought  out  of  Egypt,  through  the  Red  sea,  and  conducted  all  along  through  the 
wilderness  I  how  glorious  an  appearance  and  manifestation  of  himself  God  afforded  to  them  at  the  giving  of  the 
law,  upon  mount  Sinai !  and  by  how  apparent  exertions  of  the  Divine  power  the  former  inhabitants  were  expelled, 
and  they  settled  in  the  promised  land !  Upon  all  this  they  could  be  m  no  more  doubt  concerning  the  existence  of 
a  Deity,  than  of  the  sun  in  the  firmament.  Whereas  we  are  put  to  prove,  in  a  Christian  nation,  that  this  world,  and 
its  continual  successive  inhabitants,  have  a  wise  intelligent  Maker  and  Lord,  and  that  all  things  came  not  into  the 
state  wherein  they  are,  by  (no  man  can  imagine  what)  either  fatal  necessity  or  casually. 

But  both  sorts  agree  in  (what  I  would  principally  remark)  the  disbelief  of  Christ  being  the  Messiah.  And  so, 
with  both,  the  whole  business  of  Christianity  must  be  a  fable  and  a  cheat.  And  thus  it  is  determined,  not  by  men 
that  have  made  it  their  business  to  consider  and  examine  the  matter,  (for  the  plain  evidence  of  things  cannot  but 
even  obtrude  a  conviction  upon  any  diligent  inquirer,)  but  by  such  as  have  only  resolved  to  consider;  who  have 
before-hand  settled  their  purpose,  never  to  be  awed  by  the  apprehension  of  an  invisible  Ruler,  into  any  course  of  life 
that  shall  bear  hard  upon  sensual  inclination,  have  already  chosen  their  master,  enslaved  themselves  to  brutal  appe- 
tite, and  are  so  habituated  to  that  mean  servility,  made  it  so  connatural,  so  deeply  inward  to  themselves,  so  much 
their  very  life,  as  that  through  the  pre-apprehended  pain  and  uneasiness  of  a  violent  rupture,  in  tearing  themselves 
from  themselves,  it  is  become  their  interest  not  to  admit  any  serious  thought.  Any  such  thought  they  are  concerned 
(they  reckon)  to  fence  against,  as  against  the  point  of  a  sword ;  it  strikes  at  their  only  life,  the  brute  must  die,  that  (by  a 
happy  iraXiyycKo-i'u)  they  may  be  again  born  men.  That  is  the  design  of  Christianity,  to  restore  men  to  themselves 
again;  and  because  it  hath  this  tendency,  it  is  therefore  not  to  be  endured.  And  all  the  little  residue  of  human  wit 
which  is  yet  left  them,  (which  because  the  sensual  nature  is  predominant,  is  pressed  into  a  subserviency  to  the  interest 
and  defence  of  a  brutal  life,)  only  serves  them  to  turn  every  thing  of  serious  religion  into  ridicule,  and  being  them- 
selves resolved  never  to  be  reasoned  into  any  seriousness,  they  have  the  confidence  to  make  the  trial,  whether  all 
other  men  can  be  jested  out  of  it. 

If  this  were  not  the  case,  if  such  persons  could  allow  themselves  to  think,  and  debate  the  matter,  how  certain 
would  the  victory,  how  glorious  would  the  triumph  be,  of  the  Christian  religion  over  all  the  little  cavils  they  are 
wont  to  allege  against  it !  Let  their  own  consciences  testify  in  the  case,  whether  ever  they  have  applied  themselves 
to  any  solemn  disquisition  concerning  this  important  affair,  but  only  contented  themselves  with  being  able,  amidst 
transient  discourse,  to  cast  out,  now  and  then,  some  oblique  glance,  against  somewhat  or  other  that  was  appendant,  or 
more  remotely  belonging,  to  the  Christian  profession,  (in  so  much  haste  as  not  tostay  for  an  answer,)  and  because 
they  may  have  surprised,  sometimes,  one  or  other,  not  so  ready  at  a  quick  repartee,  or  who  reckoned  the  matter  to 
require  solemn  and  somewhat  larger  discourse,  (which  they  have  not  had  the  patience  to  hear,)  whether  they  have 
not  gone  away  puft  and  .swollen  with  the  conceit,  that  they  have  whiffled  Christianity  away,  quite  oft'  the  stage,  with 
their  profane  breath;  as  if  its  firm  and  solid  strength,  wherein  it  stands  stable,  as  a  rock  of  adamant,  depended 
upon  this  or  that  sudden,  occasional,  momentary  effort  on  the  behalf  of  it.  But  if  such  have  a  mind  to  try  whether 
any  thing  can  be  strongly  said  in  defence  of  t'ho.t  sacred  profession,  let  them  considerately  peruse  what  hath  been 
written  by  divers  to  that  purpose.  And  not  to  engage  them  in  any  very  tedious  longsome  task,  if  they  like  not  to  travel 
through  the  somewhat  abstruser  work  of  the  most  learned  Hugo  Grotius,  de  Veritatc  Christians  Religionis,  or  the 
moreyoliiminois  Huetius,  his  Demonstratio  Evangelica,  or  divers  others  that  might  be  named,  let  them  but  patiently 
and  leisurely  read  over  that  later  very  plain  and  clear,  but  nervous  and  solid,  discourse  of  Dr.  Parker,  upon  this  .sub- 
ject, and  judge  then,  whether  the  Christian  religion  want  evidence,  or  whether  nothing  can  be  allegecf,  why  we  of 
this  age,  so  lon^  after  Christ's  appearance  upon  the  stage  of  the  world,  are  to  reckon  ourselves  obliged  to  profess 
Christianity,  and  observe  the  rules  of  that  holy  profession. 

And  really  if,  upon  utmost  search,  it  shall' be  found  to  have  firm  truth  at  the  bottom,  it  makes  itself  so  necessary, 
(which  must  be  ackiiowledged  pan  of  that  truth,)  that  any  one  that  hath  wit  enough  to  be  author  of  a  jest,  might  un- 
derstand it  to  be  a  thing  not  to  be  jested  with.  It  trifles  with  no  man.  And,  where  it  is  once  sufficiently  propounded, 
leaves  it  no  longer  indifferent  whether  we  will  be  of  it  or  no.  Supposing  it  true,  it  is  strange  if  we  can  pretend  it 
not  to  be  sufficiently  propounded  to  us ;  or  that  we  are  destitute  of  .sufficient  means  to  come  by  the  knowledge  of  that 
truth  I  Was  this  religion  instituted  only  for  one  nation  or  age  1  Did  the  Son  of  God  descend  from  heaven,  put  on 
flesh,  and  die"!  had  we  an  incarnate  Deity  conversant  among  men  on  earth,  and  made  a  sacrifice  for  the  sins  of 
men  1  and  hath  he  left  the  world  at  liberty,  whether,  upon  any  notice  hereof,  they  should  inquire  and  concern  them- 
selves about  him  or  no  ?  Being  incarnate,  he  could  not,  as  such,  be  every  where ;  nor  was  it  fit  he  should  be  long 
here,  or  needful  (and,  therefore,  not  fit)  he  should  die  often.    It  was  condescension  enough  that  he  vouchsafed 


434  PREFACE. 

once  to  appear,  in  so  mean  and  self-abasing  a  form,  and  offered  himself  to  put  away  sin  by  the  sacrifice  of  himself. 
And  whereas  he  halh  himself  founded  a  dominion  over  us  in  his  own  blood,  did  die,  and  revive,  and  rise  again,  that 
he  might  be  Lord  of  the  livmg  and  of  the  dead;  and  the  eternal  Father  halh  hereupon  highly  exalted  him,  given  him 
a  name  above  every  name,  that  at  his  name  every  knee  should  bow,  and  that  all  should  confess  that  he  is  Lord, 
to  the  praise  and  glory  of  God  ;  and  halh  required  that  all  should  honour  the  Son  as  himself  is  to  be  honoured  ;  hath 
given  him  power  over  all  flesh,  and  made  him  head  of  all  things  to  the  church:  was  it  ever  intended  men  should,  ge- 
nerally, remain  exempt  from  obligation  to  observe,  believe,  and  obey  him  1  was  it  his  own  intention  to  waive,  or  not 
insist  upon,  his  own  most  sacred,  and  so  dearly  acquired  rights'?  to  quit  his  claim  to  the  greatest  part  of  mankind? 
Why  did  he  then  issue  out  his  commission  as  soon  as  he  was  risen  from  the  dead,  to  teach  all  nations,  to  proselne  the 
world  to  himself,  to  baptize  them  into  his  name,  (with  that  of  the  Father  and  the  Holy  Ghost  1  O  the  great  and 
venerable  names  that  are  named  upon  professing  Christians  !)  Could  it  be  his  intention,  to  leave  it  lawful  to  men  to 
choose  this,  or  any,  or  no  religion,  as  their  humours, or  fancies,  or  lusts  should  prompt  them;  to  disregard  and  derive 
his  holy  doctrines,  violate  and  trample  upon  his  just  and  equal  laws,  reject  and  contemn  his  offered  favours  and 
mercy,  despise  and  profane  his  sacred  institutions  !  When  he  actually  makes  his  demand,  and  lays  his  claim,  what 
amazing  guilt,  how  swift  destruction,  must  they  incur,  that  dare  adventure  to  deny  the  Lord  that  bought  them  !  And 
they  that  shall  do  it,  among  a  Christianized  people,  upon  the  pretended  insufficiency  of  the  revelation  they  have 
of  him,  do  but  heighten  the  affront  and  increase  the  provocation.  'Tis  to  charge  the  whole  Christian  institution 
with  foolery,  as  pretending  to  oblige  men,  when  they  cannot  know  to  what,  how,  or  upon  what  ground  they  should 
be  obliged;  to  pronounce  the  means  and  methods  inept,  and  vain,  which  he  hath  thought  sufficient  (and  only  fit) 
for  the  propagating  and  continuing  Christianity  in  the  world  ;  to  render  the  rational  reception  of  it  from  age  to  age 
impossible,  in  his  appointed  way ;  or  unless  men  should  be  taught  by  angels,  or  voices  from  heaven,  or  that  miracles 
should  be  so  very  frequent  and  common,  as  thereby  also  to  become  useless  to  their  end ;  and  so  would  be  to  make  the 
whole  frame  of  Christian  religion  an  idle  imperlinency ;  and,  in  reference  to  its  avowed  design,  a  self-repugnant 
thing ;  and  consequently  were  to  impute  folly  to  him  who  is  the  Wisdom  of  God. 

And  how  are  other  things  known,  of  common  concernment,  and  whereof  an  immediate  knowledge  is  as  little  pos- 
sible ■?  Can  a  man  satisfy  himself  that  he  hath  a  title  to  an  estate,  conveyed  down  to  him  by  very  ancient  writings, 
the  witnesses  whereof  are  long  since  dead  and  gone?  or  that  he  is  obliged  by  laws  made  many  an  age  ago?  Or  could 
any  records  be  preserved  with  more  care  and  concern,  than  those  wherein  our  religion  lies?  or  be  more  secure  from 
designed  or  material  depravation  ?  But  this  is  no  place  to  reason  these  things.  Enough  is  said  by  otners,  referred  to 
before.  I  only  further  say,  if  any  that  have  the  use  of  their  understandings,  living  in  a  Christian  nation,  tnink  to  justi- 
fy their  infidelity  and  disobedience  to  the  Son  of  God,  by  pretending  they  had  no  sufficient  means  to  know  him  to  be 
so,  the  e.xcuse  will  avail  them  alike,  as  that  did  him,  who  insolently  said,  Who  is  the  Lord,  that  I  should  obey  his 
voice  ?  I  know  not  the  Lord,  neither  will  I,  &c.  For  have  not  we  as  good  means  to  know  who  Christ  is,  as  the 
Egyptians  at  that  time  hid,  to  know  who  was  the  God  of  Israel,  though  afterwards  he  was  more  known  by  the  judg- 
ments which  he  executed  ?  Although  the  knowledge  of  the  only  true  God  be  natural,  and  the  obligation  thereto  com- 
mon to  them;  yet  the  indisposition  to  use  their  understanding  this  way,  is  so  great  and  general,  and  the  express  reve- 
lation that  Jesus  Christ  was  the  Son  of  God,  requires  so  much  less  laliour  to  understand  it,  than  there  is  in  arguing 
out  the  existence  and  attributes  of  God,  by  an  inhabile,  sluggish  mind,  that  the  difference  cannot  be  great,  if  any,  on 
that  side.  This  latter  only  needs  the  inquiry,  whence  the  revelation  comes  ;  which  as  it  is  not  difficult  in  itself,  so 
this  occasion,  viz.  of  its  being  proposed,  doth  invite  and  urge  to  it ;  whereas  the  generality  of  the  pagan  world  have 
little  of  external  inducement,  leading  them  into  inquiries  concerning  the  true  God.  Therefore,  all  circumstances 
considered,  I  .see  not  how  they  that  live  under  the  Go.spel  can  be  thought  to  have  less  advantage  and  obligation  to 
own  Jesus  of  Nazareth  to  be  the  Son  of  God,  than  the  rest  of  the  world,  to  own  the  only  living  and  true  God  ;  or 
that  the  former  should  be  less  liable  to  the  revelation  of  the  wrath  of  God  from  heaven  for  holding  supernatural  truth 
in  unrighteousness,  than  the  other,  fordoing  .so  injurious  violence  to  that  which  is  merely  natural.  Unto  what  seve- 
rities, then,  of  the  Divine  wrath  and  justice,  even  of  the  highest  kind,  do  multitudes  lie  open  in  our  days. 

For  besides  those  (much  fewer)  mental,  or  notional,  infidels,  that  believe  not  the  principles  of  the  Christian  religion, 
against  the  clearest  evidence,  how  vastly  greater  is  the  number  of  them  that  are  so  in  heart  and  practice,  against 
their  professed  belief!  that  live  in  utter  estrangement  from  God,  as  without  him  in  the  world,  or  in  open  enmity  against 
him,  and  contrariety  to  the  known  rules  of  the  religion  they  profe.ss!  How  many  that  understand  nothing  of  its 
principal  and  plainest  doctrines!  as  if  nothing  were  requisite  to  distinguish  the  Christian  from  the  pagan  world, 
more  than  an  empty  name;  or  as  if  the  Redeemer  of  sinners  had  died  upon  the  cross,  that  men  might  more  securely 
remain  alienated  from  the  life  of  God,  not  to  reconcile  and  reduce  them  to  him!  or  that  they  might  with  safety  in- 
dulge appetite,  mind  earthly  things,  make  the  world  their  god,  gratify  the  flesh,  and  make  provision  to  fulfil  the  lusts 
of  it,  defy  heaven,  afl'ront  their  Maker,  live  in  malice,  envy,  hatred  to  one  another!  not  to  bless  them,  by  turning 
them  from  these  impieties  and  iniquities!  As  if  it  were  so  obscurely  hinted,  as  that  it  could  not  be  tanen  notice  oi; 
that  the  grace  of  God,  which  bringeth  .salvation  to  all  men  hath  appeared,  teaching  them  to  deny  ungodliness  and 
worldly  lusts,  and  to  live  soberly,  righteously,  and  godly  in  this  present  world,  so  looking  for  the  blessed  hope.  And 
that  Christ  gave  himself  for  us,  to  redeem  us  from  all  iniquity,  and  to  purify  us  to  himself  a  peculiar  people,  zealous 
of  good  works !  How  many,  again,  are  Christians,  they  Icnow  not  why !  upon  the  same  terms  that  others  are  iVlaho- 
metans,  because  it  is  the  religion  of  their  country,  by  fate  or  by  accident,  not  by  their  own  chc;ce  and  judgment! 
The  same  inconsideration  makes  them  be  Christians,  that  makes  others  be  none. 

And  now,  shall  our  Redeemer  be  left  to  weep  alone  over  these  perishing  souls  1  have  we  no  tears  to  spend  upon  this 
doleful  subject  ?  Oh  that  our  heads  were  waters,  and  our  eyes  fountains  I  Is  it  nothing  to  us,  that  multitudes  are  sink- 
ing, going  down  into  perdition,  under  the  name  of  Christian,  under  the  seal  of  baptism,  from  under  the  means  of  life 
and  salvation  !  perishing  !  and  can  we  do  nothing  to  prevent  it?  We  know  ihey  must  perish  that  do  not  repent  and 
turn  to  God,  and  love  him  above  all,  even  with  all  their  hearts  and  souls,  and  mind  and  might ;  that  do  not  believe  in 
his  Son  and  pay  him  homage,  as  their  rightful  Lord,  sincerely  subjecting  themselves  to  his  laws  aid  government. 
Bui  this  they  will  not  understand,  or  not  consider.  Our  endeavours  to  bring  them  to  it,  are  ineffectual,  'tis  hut  faint 
breath  we  utter.  Our  words  drop  and  die  between  us  and  them  !  We  speak  to  them  in  the  name  of  the  eternal  God 
that  made  them,  of  the  great  Jesus  who  bought  them  with  his  blood,  and  they  regard  it  not.  The  Spirit  of  the  Lord 
is  in  a  great  degree  departed  from  among  us,  and  we  take  it  not  to  heart !  We  are  sensible  of  lesser  grievances,  are 
grieved  that  men  will  not  be  more  entirelv  proselyted  to  our  several  parties  and  persuasions,  rather  t.ian  that  they  are 
so  disinclined  to  become  proselytes  to  real  Christ ianiiy  ;  and  seem  more  deeply  concerned  to  have  Christian  reli- 
gion so  or  so  modified,  than  whether  there  shall  be  any  such  thing!  or  whether  men  be  saved  by  it  or  lost ! 

This  sad  case,  that  so  many  were  likely  to  be  lost  under  the  first  sound  of  the  Gospel ;  and  the  most  exemplary 
temper  of  our  blessed  Lord  in  reference  to  it,  are  represented  in  the  following  treatise;  with  design  to  excite  their 
care  for  their  own  souls,  who  need  to  be  warned,  and  the  compassions  of  others  for  them  who  are  so  little  apt  to 
take  warning.    The  good  Lord  grant  that  it  may  be,  some  way  or  other,  useful  for  good  ! 

JOHN  HOWE.' 


REDEEMER'S   TEARS 


WEPT  OVER  LOST  SOULS. 


LUKE  XIX.  41,  42. 

AND  WHEN  HE  WAS  COME  NEAR,  HE  BEHELD  THE  CITT,  AND  'WEPT  OVER  IT,  SAYING,  IP  THOU  HADST  KNOWN,  ETEN  THOU,  AT 
LEAST  IN  THIS  THY  DAY,  THE  THINGS  WHICH  BELONG  UNTO  THY  PEACE  !   BUT  NOW  THEY  ARE  HID  FROM  THINE  EYES. 


We  have  here  a  compassionate  lamentation  in  the  midst 
of  a  solemn  triumph.  Our  Lord's  approach  unto  Jerusa- 
lem at  this  time,  and  his  entrance  into  it,  (as  the  foregoing 
history  shows,)  carried  with  them  some  face  of  regal  and 
triumphal  pomp,  but  with  such  allays,  as  discovered  a 
mind  most  remote  from  ostentation  ;  and  led  by  judgment, 
(not  vain-glory,)  to  transmit  through  a  dark  umbrage  some 
glimmermgs  only  of  that  excellent  majesty  which  both  his 
sonship  and  his  mediatorship  entitled  him  imto;  a  very 
modest  and  mean  specimen  of  his  true  indubious  royalty 
and  kingly  state;  such  as  might  rather  intimate  than 
plainly  declare  it,  and  rather  afford  an  after-instruction  to 
teachable  minds,  than  beget  a  present  conviction  anddread 
in  the  stupidly  obstinate  and  unteachable.  And  this  effect 
we  find  it  had,  as  is  observed  by  another  evangelical  histo- 
rian ;  who  relating  the  same  matter,  how  in  his  passage  to 
Jerusalem,  the  people  met  him  with  branches  of  palm- 
trees  and  joyful  hosannas,  he  riding  upon  an  ass's  colt, 
(as  princes  or  judges,  to  signify  meekness  as  much  as  state, 
were  wont  to  do.  Judges  v.  10.)  tells  us,  these  things  his 
disciples  understood  not  at  the  first,  but  when  Jesus  was 
glorified,  then  remembered  they  that  these  things  were 
written  of  him,  and  that  they  had  done  these  things  unto 
him,  John  xii.  16.  For  great  regard  was  had  in  this,  as  in 
all  the  acts  of  his  life  and  ministry,  to  that  last  and  con- 
clusive part,  his  dying  a  sacrifice  upon  the  cross  for  the 
sins  of  men ;  to  observe  all  along  that  mediocrity,  and  steer 
that  middle  course  between  obscurity  and  a  terrifying, 
overpowering  glory,  that  this  solemn  oblation  of  himself 
might  neither  be  prevented,  nor  be  disregarded.  Agreeably 
to  this  design,  and  the  rest  of  his  course,  he  dolh,  in  this 
solemnity,  rather  discover  his  royal  state  and  dignity  by 
a  dark  emblem,  than  by  an  express  represenlalion;  and 
shows  in  it  more  of  meekness  and  humility,  than  of  awful 
majesty  and  magnificence,  as  was  formerly  predicted, 
Zech.  ix.  9.  Rejoice  greatly,  O  daughter  of  Zion ;  shout, 
O  daughter  of  Jerusalem:  behold,  thy  King  cometh  unto 
thee  :  he  is  just,  and  having  salvation  ;  lowly,  and  riding 
upon  an  ass,  and  upon  a  colt  the  foal  of  an  ass. 

And  how  little  he  was  taken  in  this  piece  of  state,  is 
sufficiently  to  be  seen  in  this  paragraph  of  the  chapter. 
His  mind  is  much  more  taken  up  in  the  foresight  of  Jeru- 
salem's sad  case ;  and  therefore  being  come  within  view 
of  it,  (which  he  might  very  conunodiou-sly  have  in  the  de- 
scent of  the  higher  opposite  hill,  mount  Olivet,)  he  beheld 
the  city,  'tis  said,  and  wept  over  it.  Two  things  concur  to 
make  up  the  cause  of  this  sorrow: — 1.  The  greatness  of 
the  calamity;  Jerusalem,  once  so  dear  to  God,  was  to  suf- 
fer, not  a  scar,  but  a  ruin ; — "  The  days  shall  come  upon 
thee,  that  thine  enemies  shall  cast  a  trench  about  thee,  and 
compass  thee  in  on  every  side,  and  shall  lay  thee  even 
with  the  grormd,  and  thy  children  within  thee  ;  and  they 
shall  not  leave  in  thee  one  stone  upon  another  :"  and — 2. 
The  lost  opponunity  of  preventing  it ;— "  If  thou  hadst 


known,  even  thou,  at  least  in  this  thy  day,  the  things 
which  belong  unto  thy  peace  !  but  now  they  are  hid  from 
thine  eyes,"  ver.  42.  And  again,  "  Thou  knewest  not  the 
time  of  thy  visitation." 

First,  The  calamity  was  greater  in  his  eyes,  than  it  can 
be  in  ours.  His  large  and  comprehensive  mind  could  take 
the  compass  of  this  sad  case.  Our  thoughts  cannot  reach 
far,  yet  we  can  apprehend  what  may  make  this  case  very 
deplorable ;  we  can  consider  Jerusalem  as  the  city  of  the 
great  King,  where  was  the  palace  and  throne  of  the  Ma- 
jesty of  heaven,  vouchsafing  to  "  dwell  with  men  on  earth  ' 
Here  the  Divine  light  and  glory  had  long  shone  ;  here  was 
the  .sacred  Shechinah,  the  dwelling  place  of  the  Most 
High,  the  sjTnbols  of  his  presence,  the  seat  of  worship,  the 
mercy-seat,  the  place  of  receiving  addresses,  and  of  dis- 
pensing favours  ;  "  The  house  of  prayer  for  all  nations." 
To  his  own  people  this  was  the  city  of  their  solemnities, 
whither  the  tribes  were  wont  to  go  up,  the  tribes  of  the 
Lord,  unto  the  testimony  of  Israel,  to  give  thanks  unto 
the  name  of  the  Lord  :  for  there  were  set  thrones  of  judg- 
ment, the  thrones  of  the  house  of  David,  Psal.  cxxii.  4,  5. 
He  that  was  so  great  a  lover  of  the  souls  of  men,  how 
grateful  and  dear  to  his  heart  had  the  place  been  where 
through  the  succession  of  many  by-past  ages  the  great  God 
did  use  (though  more  obscurely)  to  unfold  his  kind  pro- 
pensions  towards  sinners,  to  hold  solenm  treaties  with 
them,  to  make  himself  known,  to  draw  and  allure  souls 
into  his  own  holy  worship  and  acquaintance'.  And  that 
now  the  dismal  prospect  presents  itself  of  desolation  and 
ruin,  ready  to  over^vhelm  all  this  glory  I  and  lay  waste  the 
dwellings  of  Divine  love  !  his  sorrow  must  be  conceived 
proportionable  to  the  greatness  of  this  desolating  change. 

Secondly,  And  the  opportunity  of  prevention  was  quite 
lost!  There  was  an  opportunity:  "He  was  sent  to  the 
lost  sheep  of  the  house  of  Israel :  he  came  to  them  as  his 
own."  Had  thev  received  him,  O  how  joyful  a  place  had 
Jerusalem  been  !  How  glorious  had  the  triumphs  of  God 
been  there,  had  they  repented,  believed,  obeyed  !  These 
were  the  "  things  that  belonged  to  their  peace  ;"  this  was 
their  opportunity,  their  "  day  of  visitation  ;"  these  were  the 
things  that  might  have  been  done  within  that  day  :  but  it 
was  now  too  late,  their  day  was  over,  and  the  things  of 
their  peace  hid  from  their  eyes  ;  and  how  fervent  were  his 
desires,  they  had  done  otherwise  !  taken  the  wise  and  safe 
course,  if  thou  hadst  known !  the  words  admit  the  op- 
tative form,  £1  being  put,  as  'tis  observed  to  be  sometimes 
with  other  authors,  for  ti'St,  utinam;  O  that  thou  hadst 
known,  1  wish  thou  hadst ;  his  sorrow  must  be  proportion- 
able to  his  love.  Or  otherwise  we  may  conceive  the  sen- 
tence incomplete,  part  cut  off  by  a  more  emphatical  apo- 
siopcsis,  tears  interrupting  speech,  and  imposing  a  more 
speaking  silence,  which  imports  an  affection  beyond  all 
words.  They  that  were  anciently  so  over-officious  as  to 
rase  those  words  "  and  wept  over  it"  out  of  the  canon,  as 


436 


THE  REDEEMER'S  TEARS 


thinking  it  unworlhy  so  divine  a  person  to  shed  tears,  did 
greatly  err,  nut  knowing  (he  Scriptures,  (which  elsewhere 
speak  of  our  Lord's  weepng,)  nor  the  power  of  Divine 
love,  (now  become  incarnate,)  nor  indeea  the  true  perfec- 
tions and  properties  of  human  nature:  otherwise  they  had 
never  laken  upon  them  to  reform  the  Gospel,  and  reduce 
not  only  Christianity,  but  Christ  himself,  to  the  measures 
and  square  of  their  sloical  philosophy:  but  these  have  also 
met  with  a  like  ancient  confutation. 

One  thin?  (before  we  proceed)  needs  some  disquisition, 
ri:. — Whether  this  lamentation  of  our  blessed  Lord  do  refer 
only  or  ultimately  to  the  temporal  calamity  he  foresaw 
coming  upon  Jerusalem  : — or  whether  it  had  not  a  further 
and  more  principal  reference  to  their  spiritual  and  eter- 
nal miseries  that  were  certain  to  be  concomitant,  and  con- 
sequent thereunto  7     Where  lei  it  be  considered, 

1.  That  very  dreadful  spiritual  plagues  and  judgments 
did  accompany  their  destruction  very  generally;  which 
every  one  knows  who  is  acquainted  with  their  after-story, 
i.  e.  that  takes  notice  what  spirit  reigned  among  them,  and 
what  their  behaviour  was  towards  our  Lord  himself,  and 
afterwards  towards  his  apostles  and  disciples  all  along  to 
their  fearful  catastrophe  ;  (as  it  may  be  collected  from  the 
sacred  records,  and  other  history;)  what  blindness  of  mind, 
what  hardness  of  heart,  what  mighty  prejudice,  what  in- 
flexible obstinacy,  against  the  clearest  light,  the  largest 
mercy,  the  most  perspicuous  and  most  gracious  doctrine, 
and  the  most  glorious  works,  wrought  to  confirm  it,  against 
the  brightest  beams  and  evidences  of  the  Divine  truth, 
love,  and  power!  what  persevering  impenitency  and  infi- 
delity against  God  and  Christ,  proceeding  fromthe  bitterest 
enmity  I  (Ye  have  both  seen  and  hated  me  and  my  Father, 
John  XV.  '24.)  what  mad  rage  and  fury  against  one  another, 
even  when  death  and  destruction  were  at  the  very  door  I 
Here  were  all  the  tokens  imaginable  of  the  most  tremen- 
dous infatuation,  and  of  their  being  forsaken  of  God.  Here 
was  a  concurrence  of  all  kinds  of  spiritual  judgments  in 
the  highest  degree. 

2.  That  the  concomitancy  of  such  spiritual  evils  with 
their  temporal  destruction,  our  Lord  foreknew  as  well  as 
their  temporal  destruction  itself  It  lay  equally  in  view 
before  him;  and  was  as  much  under  his  eye.  He  that 
knew  what  was  in  man,  could  as  well  tell  what  would  be 
in  him.  And  by  the  .same  light  by  which  he  could  imme- 
diately look  into  hearts,  he  could  as  well  see  into  futuri- 
ties, and  as  well  the  one  futurity  as  the  other.  The  know- 
ledge of  the  one  he  did  not  owe  to  his  human  understand- 
ing :  to  his  divine  understanding,  whereby  he  knew  all 
things,  the  other  could  not  be  hid. 

3.  The  connexion  between  the  impenitency  and  infi- 
delity that  prove  to  be  final,  and  eternal  misery,  is  known 
to  us  all.  Of  his  knowledge  of  it  therefore  (whose  law  hath 
made  the  connexion,  besides  what  there  is  in  the  nature  of 
the  things  themselves)  there  can  be  no  doubt. 

4.  That  the  miseries  of  the  soul,  especially  such  as 
prove  incurable  and  eternal,  are  in  themselves  far  the 
greatest,  we  all  acknowledge:  nor  can  we  make  a  dirti- 
culty  to  believe,  that  our  Lord  apprehended  and  considered 
things  according  as  they  were  in  themselves,  so  as  to  allow 
every  thing  its  own  proper  weight  and  import  in  his  esti- 
mating of  them.  These  things  seem  all  very  evident  to 
any  eye.  Now  though  it  be  confessed  not  impossible,  that 
ipf  things  .so  distinct  from  one  another  as  outward  and 
temporal  evils,  and  those  that  are  .spiritual  and  eternal, 
even  befalling  the  same  persons,  one  may  for  the  present 
consider  the  one  without  attending  to  the  other,  or  making 
distinct  reflection  thereon  at  the  same  time;  yel  how  un- 
likely is  it,  these  things  bordering  so  closely  u])on  one  an- 
other as  they  did  in  the  present  case,  that  so  comprehen- 
sive a  mind  as  our  Saviour's  was,  sufficiently  able  to  en- 
close them  both,  and  so  spiritual  a  mind,  apt  no  doubt  to 
consider  most  whai  was  in  itself  most  considerable,  should 
in  a  solemn  lamentation  of  so  sad  a  case,  wholly  overlook 
the  saddest  part,  and  stay  his  thoughts  only  upon  the  sur- 
face and  outside  of  it !  That  he  mentions  only  the  ap- 
proaching outward  calamity,  (ver.  43,  44  )  was  that  he 
spake  in  the  hearing  of  the  multitude,  and  upon  the  way, 
hut  in  pa.ssing,  when  there  was  not  opportunity  for  large 
discourse ;  and  therefore  he  spake  what  might  soonest 
strike  their  minds,  was  most  liable  to  common  apprehen- 


sion, and  might  most  deeply  affect  ordinary,  and  not  yet 
enough  prepared,  hearers. 

And  he  spake  what  he  had,  no  doubt,  a  deep  sense  of 
himself  Whatever  of  tender  compas.-ions  might  be  ex- 
pecled  from  the  mo.-^t  perfect  humanity  and  benignity, 
could  not  be  wanting  in  him,  upon  the  foresight  of  such  a 
calamity  as  was  coming  upon  that  place  and  people.  But 
yet,  what  was  the  sacking  of  a  city,  the  destroying  of 
pompous  buildings  that  were  all  of  a  perisliable  material, 
the  mangling  of  human  flesh,  over  which  the  worm  was 
otherwise  shortly  to  have  had  dominion  ;  to  the  alienation 
of  men's  minds  from  God,  their  disaffection  to  the  only 
means  of  their  recovery,  and  reconciliation  to  him,  an^ 
their  subjection  to  his  wrath  and  curse  for  ever!  When 
also  it  is  plain  he  considered  that  perverse  temper  of  mind 
and  .-piril  in  them,  as  the  cause  of  their  ruin  !  which  his 
own  Words  imply;  that  "the  things  which  belonged  to 
their  peace  were  hid  from  their  eyes;"  and  that  the  things 
he  foretold,  should  befall  them,  because  "  they  knew  not 
the  time  of  their  visitation."  For  what  could  the  things 
be  that  belonged  to  their  peace,  but  turning  to  God,  be- 
lieving in  himself,  as  the  Messiah,  bringing  forth  of  fiuits 
meet  for  repentance  1  Whence  also  there  must  be  another 
latent  and  concealed  meaning  of  their  peace  itself,  than 
only  their  continued  amity  with  the  Roman  slate;  their 
peace  with  Heaven  ;  their  being  set  right,  and  standing  in 
favour  and  acceptance,  with  God.  For  was  it  ever  the 
first  intention  of  the  things  enjoined  in  Gospel,  but  to 
entitle  men  to  earthly  secular  benefits  1 

Nor  can  we  doubt  but  the  same  things  lay  deep  in  the 
mind  of  our  blessed  Lord,  when  he  uttered  these  words, 
as  when  he  spake  those  so  very  like  them.  Matt,  xxiii.  37, 
38.  O  Jerusalem,  Jerusalem,  thou  that  killest  the  pro- 
phets, and  stonesl  them  which  are  sent  unto  thee,  how  often 
would  I  have  gathered  thy  children  together  even  as  a  hen 
gathereth  her  chickens  under  her  wings,  and  ye  would  not ! 
Behold,  your  house  is  left  unto  you  desolate.  These  other 
were  not  spoken  indeed  at  the  same  time,  but  very  soon 
after :  those  v!e  are  considering,  in  his  way  to  the  city, 
t/icsc  when  he  was  come  into  it;  most  probably,  by  the 
series  of  the  evangelical  history,  the  second  day,  after  his 
having  lodged  the  first  night  at  Bethany.  But  it  is  plain  they 
have  the  same  sense,  and  ihat  the  same  things  lay  with  great 
weight  upon  his  spirit ;  so  that  the  one  pa.ssage  may  contri- 
bute much  to  the  enlightening  and  expounding  of  the  other. 

Now  what  can  be  meant  by  that,  "  1  would  have  gather- 
ed you  as  the  hen  her  chickens  under  her  wings  ?"  Could 
it  intend  a  political  meaning;  that  he  would  have  been  a 
temporal  prince  and  saviour  10  them  1  which  he  so  earnestly 
declined  and  disclaimed;  professing  to  the  last,  his  king- 
dom was  not  of  this  world.  It  could  mean  no  other  thing, 
but  that  he  would  have  reduced  them  back  to  God,  have 
gathered  and  united  them  under  his  own  gracious  and  safe 
conduct  in  order  thereto,  have  secured  them  from  the  Di- 
vine wrath  and  justice,  and  have  conferred  on  them  spi- 
ritual and  eternal  blessings.  In  a  like  sense  their  peace  here 
w'as  no  doubt  more  principally  to  be  understood ;  and 
their  loss  and  forfeiture  of  it,  by  their  not  understanding 
the  lhin?s  belonging  thereto,  considered  and  lamented. 

Therefore  the  principal  intendment  of  this  lamentation, 
though  directly  applieil  to  a  community,  and  the  formed 
body  of  a  people,  is  equally  applicable  unto  particular 
persons  living  under  the  Gospel,  or  to  whom  the  ordinary 
means  of  conversion  and  salvation  are  vouch.safed,  but  are 
neglected  by  them  and  forfeited.  We  may  therefore  thus 
sum  up  the  meaning  and  sense  of  these  woids : — That  it  is 
a  thing  in  itself  very  lamentable,  and  much  'anicnledby  our 
Lord  Jesus, when  such  as  living  under  the  Gospel,  have  had 
a  day  of  grace,  and  an  opportunity  of  knowing  the  things 
belonging  to  their  peace,  nave  so  outworn  that  day,  and  lost 
their  opportunity,  that  the  things  of  their  peace  are  quite 
hid  from  their  eyes: — where  we  have  these  distinct  heads 
of  discnurse  to  be  severally  considered  and  insisted  on. 

I.  What  are  the  things  neces.snry  to  be  known  by  such 
as  live  under  the  Gospel,  as  immediately  belonging  lotheir 
peace. 

II.  That  they  have  a  day  or  season  wherein  to  know 
not  these  things  only,  but  the  whole  compass  of  their  case, 
and  what  the  knowledge  of  those  things  more  immediately 
belonging  to  their  peace  supposes,  and  depends  upon. 


WEPT  OVER  LOST  SOULS. 


437 


III.  That  this  day  hath  its  bounds  and  limits,  so  that 
■when  it  is  over  and  lost ;  those  things  are  forever  hid  from 
their  eyes. 

IV.  That  this  is  a  case  to  be  considered  with  deep  re- 
sentment and  lamentation,  and  was  so  by  our  Lord  Jesus. 

I.  What  are  the  things  necessary  to  be  known  by  such 
as  live  under  the  Gospel,  as  immediately  belonging  to 
their  peace  1  Where  we  are  more  particularly  to  inquire, 

1.  What  those  things  themselves  are — 2.  What  sort  of 

knowledge  of  them  it  is  that  here  is  meant,  and  made 
necessary. 

1.  What  the  things  are  which  belong  to  the  peace  of  a 
people  living  under  the  Gospel.  The  things  belonging  to 
a  people's  peace,  are  not  throughout  the  same  with  all. 
Living,  or  not  living,  under  the  Gospel,  makes  a  consider- 
able diflference  in  the  matter.  Before  the  incarnation  and 
public  appearance  of  our  Lord,  something  was  not  neces- 
sary among  the  Jews,  that  afterwards  became  necessary. 
It  was  sufficient  to  them  before,  to  believe  in  a  Messiah  to 
come,  more  indefinitely.  Afterwards  he  plainly  tells  them. 
If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your  sins, 
John  viii.  2i.  Believing  in  Christ  cannot  be  necessary  to 
Pagans  that  never  heard  of  him,  as  a  dufi/,  howsoever  ne- 
cessary it  may  be  as  a  means.  Their  not  believing  in  him 
cannot  be  itself  a  sin,  though  by  it  they  should  want  reme- 
dy for  their  other  sins.  But  it  more  concerns  us  who  do 
live  under  the  Gospel,  to  apprehend  aright  what  is  neces- 
sary for  ourselves.  That  is  a  short  and  full  summary 
which  the  apostle  gives.  Acts  xx.2L  Repentance  towards 
God,  and  faith  in  our  Lord  Jesus  Christ.  The  Gospel 
finds  us  in  a  state  of  apostacy  trom  God,  both  as  our  so- 
vereign Ruler,  and  sovereign  Good,  not  apt  to  obey  and 
glorify  him,  as  the  former,  nor  enjoy  him,  nor  be  satisfied 
in  him,  as  the  latter.  Repentance  towards  God,  cures  and 
removes  this  disaffection  of  our  minds  and  hearts  towards 
him,  under  both  these  notions.  By  it  the  whole  soul  turns 
to  him,  with  this  sense  and  resolution :  "  I  have  been  a 
rebellious,  disloyal  wretch,  against  the  high  authority  and 
most  rightful  government  of  him  who  gave  me  breath,  and 
whose  creature  I  am.  I  will  live  no  longer  thus.  Lo  now 
I  come  back  unto  thee,  O  Lord,  thou  art  my  Lord  and 
God.  Thee  I  now  design  to  serve  and  obey,  as  the  Lord 
of  my  life ;  thee  I  will  fear,  unto  thee  I  subject  myself,  to 
live  no  longer  after  my  own  will,  but  thine.  I  have  been 
hitherto  a  miserable,  forlorn,  distressed  creature,  destitute 
of  any  thing  that  could  satisfy  me,  or  make  me  happy ;  have 
set  my  heart  upon  a  vain  and  thorny  world,  that  had  no- 
thing in  it  answerable  to  my  real  necessities,  that  halh 
flattered  and  mocked  me  often,  never  satisfied  me,  and 
been  wont  to  requite  my  pursuits  of  satisfaction  from  it 
with  vexation  and  trouble,  and  '  pierce  me  through  with 
many  sorrows.'  I  have  borne.in  the  mean  time  a  disaffect- 
ed heart  towards  thee,  have  therefore  cast  thee  out  of  my 
thoughts,  so  that  amidst  all  my  disappointments  and  sor- 
rows, it  never  came  into  my  mind  to  say,  '  Where  is  God 
my  maker  1'  I  could  never  savour  any  thing  spiritual  or 
divine,  and  was  ever  more  ready,  in  distress,  to  turn  myself 
any  way  than  (that  which  I  ought)  towards  thee.  Inow 
see  and  bemoan  my  folly,  and  with  a  convinced,  self-judg- 
ing heart,  betake  myself  to  thee  ;  the  desires  of  my  soul 
are  now  unto  thy  name,  and  to  the  remembrance  oi"  thee. 
Whom  have  I  in  heaven  but  thee,  or  on  earth  that  I  can 
desire  besides  thee  1" 

This  is  "repentance  towards  God,"  and  is  one  thing 
belonging,  and  most  simply  necessary,  to  our  peace.  But 
though  it  be  most  necessary,  it  is  not  enough.  It  answers 
to  something  of  our  wretched  case,  but  not  to  every  thing. 
We  were  in  our  state  of  apostacy  averse  and  disaffected 
to  God.  To  this  evil,  repentance  towards  him  is  the  op- 
posite and  only  proper  remedy.  But  besides  our  being 
without  inclination  towards  him,  we  are  also  without  in- 
terest in  him.  We  not  only  had  unjustlv  cast  off  him,  but 
were  also  most  justly  cast  off  by  him.  Our  injustice  had 
set  us  against  him,  and  his  justice  had  set  him  against  us ; 
we  need,  in  order  to  our  peace  with  him,  to  be  relieved  as 
well  against  his  justice,  as  our  own  injustice.  What  if 
now  we  would  return  to  him,  he  will  not  receive  us  1  And 
he  will  not  receive  us  for  our  own  sakes.  He  must  have 
a  recompense  for  the  wrong  we  had  done  him,  by  our 
n  Acts  V.  31. 
32 


rebellion  agaiust  his  government,  and  our  contempt  of  his 
goodness.  Our  repentance  is  no  expiation.  Nor  have  we 
of  our  own,  or  were  capable  of  obliging  him  to  give  us, 
the  power  and  grace  to  repent.  Our  high  violation  of  the 
sacred  rights  and  honour  of  the  Godhead,  made  it  neces- 
sary, in  order  to  our  peace  and  reconciliation,  there  should 
be  a  sacrifice,  and  a  mediator  between  him  and  us.  He 
hath  judged  it  not  honourable  to  him,  not  becoming  him  to 
treat  with  us,  or  vouchsafe  us  favours  upon  other  terms. 
And  since  he  thought  it  necessary  to  insist  upon  having  a 
sacrifice,  he  judged  it  necessary  too,  to  have  one  propor- 
tionable to  the  wrong  done  ;  lest  he  should  make  the  Ma- 
jesty of  heaven  cheap,  or  occasion  men  to  think  it  a  light 
matter  to  have  fundamentally  overturned  the  common 
order  which  was  settled  between  himself  and  men.  The 
whole  earth  could  not  have  afforded  such  a  sacrifice,  it 
must  be  supplied  from  heaven.  His  co-eternal  Son  made 
man,  and  so  uniting  heaven  and  earth  in  his  own  person, 
undertakes  to  be  that  sacrifice,  and,  in  the  virtue  of  it,  to 
be  a  standing  continual  Mediator  between  God  and  us ; 
through  him,  and  for  his  sake,  all  acts  and  influences  of 
grace  are  to  proceed  towards  us.  No  sin  is  to  be  forgiven, 
no  grace  to  be  conferred,  but  upon  his  account.  'Tis  reck- 
oned most  God-like,  most  suitable  to  the  Divine  greatnc-;s, 
once  offended,  to  do  nothing  that  shall  import  favour  to- 
wards sinners,  but  upon  bis  constant  interposition.  Him 
hath  he  set  over  us,  and  directed  that  all  our  applications 
to  himself,  and  all  our  expectations  from  him,  should  be 
through  him.  "  Him  hath  he  exalted  to  be  a  Prince  and  a 
Saviour,  to  give  us  repentance  and  remission  of  sins.  Now 
to  one  so  high  in  power  over  us,  he  expects  we  should  pay 
a  suitable  homage.  That  homage  the  Holy  Scripture  calls 
by  the  name  of  faith,  believing  on  him.  God  hath  set  him 
forth  to  be  a  propitiation,  through  faith  in  his  blood,  to  de- 
clare his  righteousness  for  the  remission  of  sins  that  are 
past,  through  the  forbearance  of  God;  to  declaie  his 
righteousness,  that  he  might  be  just,  and  the  justifier  of 
him  which  believeth  in  Jesus,  Rom.  iii.  25,  26.  So  that 
when  by  repentance  we  turn  to  God,  as  our  end,  we  must 
also  apply  ourselves  by  faith,  to  our  Lord  Jesus  Christ,  as 
our  way  to  that  end.  Which,  till  we  do,  we  are  in  rebel- 
lion still,  and  know  not  what  belongs  to  our  peace.  He  in- 
sists that  his  Son,  into  whose  hands  he  hath  committed  our 
affairs,  should  be  honoured  by  us,  as  he  himself  requires 
to  be,  John  v.  23. 

Now  these  two  things  sum  up  our  part  of  the  covenant 
between  God  and  us.  By  repentance  we  again  take  God 
for  our  God.  Repenting  we  return  to  him  as  our  God. 
By  faith  we  take  his  son  for  our  Prince  and  Saviour. 
The.se  things,  by  the  tenor  of  the  evangelical  covenant, 
are  required  of  "us.  Peace  is  settled  between  God  and  us, 
(as  it  is  usually  with  men  towards  one  another  after  mu- 
tual hostilities)  by  striking  a  covenant.  And  in  our  case, 
it  is  a  covenant  by  sacrifice,  as  you  have  .seen.  Nor  are 
harder  terms  than  these  imposed  upon  us.  Dost  thou  now, 
sinner,  apprehend  thyself  gone  off  from  God  1  and  find  a 
war  is  commenced  and  on  foot,  between  God  and  thee  1  He 
can  easily  conquer  and  crush  thee  to  nothing,  but  he  offers 
thee  terms  of  peace,  upon  which  he  is  willing  to  enter  in- 
to covenant  with  thee.  Dost  thou  like  his  terms  1  Art 
thou  willing  to  return  to  him,  and  take  him  again  for  thy 
God  1  To  resign  and  commit  thyself  with  unfeigned  trust 
and  subjection  into  the  hands  of  his  Son  thy  Redeemer  t 
"  These  are  the  things  which  belong  to  thy  peace."  See 
that  thou  now  know  them. 

2.  But  what  knowledge  of  them  is  it  that  is  here  meant  ■? 
The  thing  speaks  itself  It  is  not  a  mere  contemplative 
knowledge.  We  must  so  know  them  as  to  do  them;  other- 
wise the  increase  of  knowledge  is  the  increase  of  sorrow. 
Thy  guilt  and  misery  will  be  the  greater.  To  know  any 
thing  that  concerns  our  practice,  is  to  no  purpose  if  we  do 
not  practice  it.  It  was  a  Hebrew  form  of  speech,  antl  is 
a  common  form,  by  words  of  knowledge  to  imply  practice. 
It  being  taken  for  granted  that  in  matters  so  very  rea.son- 
able  and  important,  if  what  we  are  to  do  once  be  rightly 
known,  it  will  be  done.  Thus  elsewhere  the  same 
great  requisites  to  eternal  life  and  blessedness  are  ex- 
pressed by  our  Lord.  This  is  life  eternal,  to  know  thee 
the  only  true  God,  and  Jesus  Christ,  whom  thou  hast  sent : 


438 


THE  REDEEMER'S  TEARS 


it  being  supposed  and  taken  for  granted  that  a  true,  vivid 
knowledge  of  God  and  Christ  will  immediately  form  the 
soul  to  all  suitable  dispositions  and  deportments  towards 
the  one  and  the  other;  and  consequently  to  all  men  also, 
as  Christian  precepts  do  direct  to  all  the  acts  of  sobriety, 
justice,  and  charity,  unto  which  the  law  of  Christ  obliges. 
An  habitual  course  of  sin  in  any  kind,  is  inconsistent 
with  this  knowledge  of  the  things  of  our  peace,  and  there- 
fore with  our  peace  itself  All  sin  is  in  a  true  sense  re- 
ducible to  ignorance  ;  and  customary  sinning  into  total 
destitution  of  Divine  knowledge.  According  to  the  usual 
style  of  the  sacred  writings,  1  Cor.  xv.  34.  Awake  to 
righteousness,  and  sin  not;  for  some  have  not  the  know- 
ledge of  God.  3  John  ii.  He  that  sinneth,  i.  e.  that  is  a 
doer  of  sin,  h  «aKoioiaii>,  a  worker  of  iniquity,  hath  not  seen 
God. 

II.  Such  as  live  under  the  Gospel  have  a  day,  or  a 
present  opportunity,  for  the  obtaining  the  knowledge  of 
the.se  things  immediately  belonging  to  their  peace,  and  of 
whatsoever  is  besides  necessary  thereunto.  I  say  nothing 
what  opportunities  they  have  who  never  lived  under  the 
Gospel,  who  yet  no  doubt  might  generally  know  more 
than  they  do ;  and  know  better  what  they  do  know.  It 
suffices  us  who  enjoy  the  Gospel,  to  understandour  own  ad- 
vantages thereby.  Nor,  as  to  those  who  do  enjoy  it,  is 
everyone's  day  of  equal  clearness.  How  few  in  compa- 
rison, have  ever  seen  such  a  day  as  Jerusalem  at  this  time 
did  !  made  by  the  immediate  beams  of  the  Sun  of  righte- 
ousness !  our  Lord  himself  vouchsafing  to  be  their  In- 
structor, so  speaking  as  never  man  did ;  and  with  such 
authority  as  far  outdid  their  other  teachers,  and  astonished 
the  hearers.  In  what  transporlsdid  he  use  to  leave  those  that 
heard  him,  wheresoever  he  came,  wondering  at  the  gra- 
cious words  that  came  out  of  his  mouth !  And  with  what 
mighty  and  beneficial  works  was  he  wont  to  recommend 
his  doctrine,  shining  in  the  glorious  power,  and  savouring 
of  the  abundant  mercy  of  heaven,  so  as  every  apprehen- 
sive mind  might  see  the  Deity  was  incarnate,  God  was 
come  down  to  treat  with  men,  and  allure  them  into  the 
knowledge  and  love  of  himself.  The  word  was  made 
flesh.  What  unprejudiced  mind  might  not  perceive  it  to 
be  so  1  He  was  there  manifested  and  veiled  at  once ;  both 
expressions  are  used  concerning  the  same  matter.  The 
Divine  beams  were  somewhat  obscured,  but  did  yet  ray 
through  that  vail :  so  that  *•  his  glory  was  beheld  as  the 
glory  of  the  only  begotten  Son  of  the  Father,  full  of  grace 
and  truth.  This  Sun  shone  with  a  mild  and  benign,  but 
with  a  powerful,  vivifying  light.  In  him  was  life,  and 
that  life  was  thi  light  of  men.  Such  a  light  created 
unto  the  Jev.'s  this  their  day.  Happy  Jews,  if  they 
had  understood  their  own  happiness  !  And  the  days  that 
followed,  to  them  (for  awhile)  and  the  gentile  world  were 
not  inferior,  in  some  respects  brighter  and  more  glorious, 
(the  more  copious  gift  of  the  Holy  Ghost  being  reserved 
unto  the  crowning  and  enthroning  of  the  victorious  Re- 
deemer,) whet;  the  everlasting  Gospel  flew  like  lightning 
to  the  uHermost  ends  of  the  earth;  and  the  word  "which  be- 
gan to  be  spoken  by  the  Lord  himself,  was  confirmed  by 
them  that  heard  him,  God  also  himself  bearing  them  wit- 
ness, with  signs,  and  wonders,  and  gifts  of  the  Holy 
Ghost.  No  such  day  hath  been  seen  this  many  an  age. 
Yet  whithersoever  this  same  Gospel,  for  substance,  comes, 
it  also  makes  a  day  of  the  same  kind,  and  affords  always 
true,  though  diminished  light ;  whereby,  however,  the 
things  of  our  peace  might  be  understood  and  known.  The 
written  Gospel  variesnot;  and  if  it  be  but  simply  and 
plainly  proposed,  (though  to  some  it  beproposed  with  more 
advantage,  to  some  with  less,  yel,)  still  we  have  the  same 
things  immediately  relating  to  our  peace  extant  before  our 
eyes ;  and  divers  things  besides,  which  it  concerns  us  to  be 
acquainted  with,  that  we  may  the  more  distinctly  and  to 
better  purpose  understand  these  things.    For  instance, 

1.  We  have  the  true  and  distinct  state  of  the  quarrel 
between  God  and  us.  Pagans  have  undeistood  somewhnt 
of  the  ajxistacy  of  man  from  God ;  that  he  is  not  in  the 
same  state  wherein  he  was  at  first.  But  while  they  have 
understood  that  something  was  amiss,  they  could  scarce 
tell  what.  The  Gospel  reveals  the  universal  pravity  of  the 


degenerate  nature  even  of  all  men,  and  of  every  faculty 
in  man.  •^  That  there  is  none  that  doth  good  ;  no  not  one; 
and  that  every  one  is  altogether  become  filthy  and  impure, 
that  there  is  an ''entire  old  man  to  be  put  off,  wholly  cor- 
rupt by  deceivable  lusts;  that  the  cupdmAis,  the  noblest  pow- 
ers, are  vitiated,  the  mind  and  conscience  defiled;  that  the 
spirit  of  the  mind  needs  renewing,  is  sunk  into  carnality ; 
and  that  the  carnal  'mind  is  enmity  against  God,  and  is 
not  subject  to  his  law,  nor  can  be,  nor  capable  of  savour- 
ing the  things  of  God;  that  the  sinner  is  in  the  flesh,  under 
the  dominionof  power,  and  in  the  possession  of  thefleshl)', 
sensual  nature,  and  can  therefore  neither  obey  God,  nor 
enjoy  him  ;  that  it  is  become  impossible  to  him  either  to 
please  God,  or  be  plea.sed  with  nim.  That  the  sinner's 
quarrel  therefore  with  God  is  about  the  most  appropriate 
rights  of  the  Godhead;  the  controversy  is  who  shall  be 
God,  which  is  the  supreme  authority,  and  which  is  the  su- 
preme good.  The  former  peculiarity  of  the  Godhead,  the 
lapsed  creature  is  become  so  insolent,  as  to  usurp  and  ar- 
rogate to  himself  When  he  is  become  so  much  less  than 
a  man  (a  very  beast)  he  will  be  a  god.  His  sensual  will 
shall  be  his  only  law.  He  lives  and  walks  after  the  flesh, 
serves  divers  lusts  and  pleasures,  and  says,  "  Who  is  the 
Lord  over  me"!"  But  being  conscious  that  he  is  not  self- 
sufficient,  that  he  must  be  beholden  to  somewhat  foreign  to 
himself  for  his  .satisfaction,  and  finding  nothing  else  suit- 
able to  his  sensual  inclination;  that  other  divine  pecu- 
liarity, to  be  the  supreme  good,  he  places  upon  the  sensi- 
ble world;  and  for  this  purpose  that  shall  be  his  god;  so 
that  between  himself  and  the  world  he  attempts  to  share 
the  undivided  Godhead.  This  is  a  controversy  of  a  high 
nature,  and  about  other  matters  than  even  the  Jewish 
Rabbins  thought  of,  who,  when  Jerusalem  was  destroyed, 
supposed  God  was  angry  with  them  for  their  neglect  of  the 
recitation  of  their  phylacteries  morning  and  evening;  or 
that  they  were  not  respectful  enough  of  one  another;  or 
that  distance  enough  was  not  observed  between  superiors 
and  inferiors,  &c.  The  gospel  impleads  men  as  rebels 
against  their  rightful  Lord ;  but  of  this  treason  against 
the  Majesty  of  heaven  men  little  suspect  themselves  till 
they  are  told.  The  Gospel  tells  them  so  plainly,  r<  presents 
the  matter  in  so  clear  light,  that  they  need  only  to  contem- 
plate themselves  in  that  light,  and  they  may  see  that  so  it 
is.  Men  may  indeed,  by  resolved,  stiff  winking,  create  to 
themselves  a  darkness  amidst  the  clearest  light.  But  open 
thine  eyes  man,  thou  that  livest  under  the  gospel,  set  thy- 
self to  view  thine  own  soul,  thou  wilt  find  it  is  day  with 
thee  ;  thou  hast  a  day,  by  being  under  the  Gospel,  and  light 
enough  to  see  that  this  is  the  posture  of  thy  soul,  and  the 
state  of  thy  case  God-ward.  And  it  is  a  great  matter  to- 
wards the  understanding  the  things  of  thy  peace,  to  know 
aright  what  is  the  true  state  of  the  quarrel  between  God 
and  thee. 

2.  The  Gospel  affords  light  to  know  what  the  issue  of 
this  quarrel  is  sure  to  be,  if  it  go  on,  and  there  be  no  re- 
conciliation. It  gives  us  other  and  plainer  accounts  of  the 
punishment  of  the  other  world,  more  fully  represents  the 
extremity  and  perpetuity  of  the  future  miseries,  and  state 
of  perdition  appointed  for  the  ungodly  world  ;  speaks  out 
concerning  the  e  "  Tophet  prepared  of  old,  the  i^  lake  of 
fire  and  brimstone;"  shows  the  mi.series  of  that  state  to  be 
the  immediate  effects  of  Divine  displeasure;  that  "the 
breath  of  the  Almighty  as  a  river  of  brimstone"  always 
foments  those  flames";  that  "  indignation  and  wrath  causei 
the  tribulation  and  anguish"  which  must  be  the  portion  of 
evil  doers ;  and  how  k  "  fearful  a  thing  it  is  to  fall  into  the 
hands  of  the  living  God  !"  Gives  us  to  understand  what 
accession  men's  own  unaltered  vicious  habits  will  have  to 
their  miseries;  their  own  outrageous  lusts  and  pa.ssions, 
which  here  they  made  it  their  business  to  satisfy,  becoming 
their  insatiable  tormentors;  that  they  are  to  receive  i  "the 
l/iings  done  in  the  body,  according  to  what  they  have  done'; 
andthat  "■  "  what  they  have  sowed,  the  same  also  they  are 
to  reap;"  and  what  their  own  guilty  reflections  will  con- 
tribute, the  bitings  and  gnawings  of  the  worm  that  dies 
not,  the  venomous  corrosions  of  the  viper  bred  in  their 
own  bosoms,  and  now  become  a  full-grown  serpent ;  what 
the  society  and  insultation  of  devils,  with  whom  they  are 


i 


WEPT  OVER  LOST  SOULS. 


439 


to  partake  in  woes  and  torments,  and  by  whom  they  have 
been  seduced  and  trained  into  that  cursed  partnership  and 
communion  ;  and  that  this  fire  wherein  they  are  to  be  tor- 
mented together,  is  to  be  everlasting,  "  a  tire  never  to  be 
quenched."  If  men  be  lefl  to  their  own  conjectures  only, 
touching  the  danger  they  incur  by  continuing  and  keeping 
up  a  war  with  heaven,  and  are  to  make  their  own  hell,  and 
that  it  be  the  creature  only  of  their  own  imagination ;  'tis 
like  they  will  make  it  as  easy  and  favourable  as  they  can ; 
and  so  are  little  likely  to  be  urged  earnestly  to  sue  for 
peace  by  the  imagination  of  a  tolerable  hell.  But  if  they 
imderstand  it  to  be  altogether  intolerable,  this  may  make 
them  bestir  themselves,  jmd  think  the  favour  of  God  worth 
the  seeking.  The  Gospel  imports  favour  and  kindness  to 
you,  when  it  imports  most  of  terror,  in  telling  you  so  plain- 
ly the  wor.st  of  your  case  if  you  go  ou  in  a  sinful  course. 
It  makes  you  a  day,  by  which  you  may  make  a  truer  judg- 
ment of  tire  blackness,  darkness,  and  horror  of  that  ever- 
lasting night  that  is  coming  on  upon  you ;  and  lets  you 
know  that  black  and  endless  night  is  introduced  by  a  ter- 
rible preceding  day,  that  day  of  the  Lord  the  business 
whereof  is  judgment.  They  that  live  under  the  Gospel 
catmot  pretend  they  are  in  darkness  so  as  that  day  should 
overtake  them  as  a  thief ;  and  that,  by  surprise,  they  should 
be  doomed  and  abandoned  to  the  regions  of  dark-ness. 
The  Gospel  forewarns  you  plainly  of  all  this  ;  which  it 
does  not  merely  to  fright  and  torment  you  before  the  time, 
but  that  you  may  steer  your  course  another  way,  and  es- 
cape the  place  and  state  of  torment.  It  only  says  this  that 
it  may  render  the  more  acceptable  to  you  what  it  hath  to 
say  besides ;  and  only  threatens  you  with  these  things  if 
there  be  no  reconciliation  between  God  and  you.  But  then 
at  the  same  time, 

3.  It  also  represents  God  to  you  as  reconcileable  through 
a  Mediator.  In  that  Gospel  "'  peace  is  preached  to  you, 
by  Jesus  Christ."  That  Gospel  lets  you  see  God  in  Cfirrst 
reconciling  the  world  unto  himself,  that  sin  may  not  be 
imputed  to  them.  That  Gospel  proclaims  glory  to  God  in 
the  highest,  peace  on  earth,  good  will  towards  men.  So 
did  the  voices  of  angels  sum  up  the  glad  tidings  of  the 
Gospel',  when  that  Prince  of  peace  was  born  into  the 
world.  It  tells  you  "  God  desires  not  the  death  of  sinners, 
but  that  they  may  turn  and  live ;"  that  he  would  "  have  all 
men  be  saved,  and  come  to  the  knowledge  of  the  truth;" 
that  he  is  "long-suffering  towards  them,  not  willing  that 
any  should  perish,  but  that  all  should  come  to  repentance," 
that  he  "  so  loved  the  world  ihat  he  gave  his  only-begotten 
Son,  that  whosoever  believes  on  him  should  not  perish, 
but  have  everlasting  life."  The  rest  of  the  world  can't  but 
collect,  from  darker  intimations,  God's  favourable  propen- 
sions  towards  them.  He  spares  them,  is  patient  towards 
them,  that  herein  "  his  goodness  might  lead  them  to  re- 
pentance." He  sustains  them,  lets  them  dwell  in  a  world 
which  they  might  understand  was  of  his  making,  and 
whereof  he  is  ahsolute  Lord.  "  They  live,  move,  and 
have  their  being  in  him,  that  Ihev  might  seek  after  him, 
and  by  feeling  find  him  out."  He'dotlfthem  "  good,  gives 
them  rain  from  heaven  and  fruitful  seasons,  fiUins  their 
hearts  with  food  and  gladness."  He  lets  "  his  sun  shine 
on  them,"  whose  far  extended  beams  show  forth  his  kind- 
ness and  benignity  to  men,  even  "  to  the  utmost  ends  of 
the  earth.  For  there  is  no  speech  or  language  whither  his 
line  and  circle  reaches  not."  But  those  are  but  dull  and 
glimmering  beams  in  comparison  of  those  that  shine  from 
the  Sun  of  righteousness  through  the  gospel-revelation, 
and  in  respect  of  that  divine  glory  which  appears  in  the 
face  of  Jesus  Christ.  How  clearly  doth  the  light  of  this 
gospel-day  reveal  God's  design  of  reducing  sinners,  and 
reconciling  them  to  himself  by  a  Redeemer !  How  canst 
thou  but  say,  sinner,  thou  hast  a  day  of  it  1  and  clear  day- 
light showing  thee  what  the  good  and  acceptable  will  of 
God  towards  thee  is  ■?  Thou  art  not  left  to  guess  only 
thou  mayst  be  reconciled  and  find  mercy,  and  to  grope  and 
feel  thy  way  in  the  dark,  unless  it  be  a  darkness  of  thy 
own  making.  And  whereas  a  sinner,  a  disloyal  rebellious 
creature,  that  hath  affronted  the  Majesty  of  heaven,  and 
engaged  against  himself  the  wrath  and  justice  of  his  Maker, 
and  is  unable  to  make  him  any  recompense,  can  have  no 
reason  to  hope  God  will  show  him  mercy,  and  be  recon- 
ciled to  him  for  his  own  sake,  or  for  any  thing  he  can  do 


to  oblige  or  induce  him  to  it ;  the  same  gospel  shows  you 
plainly,  it  is  for  the  Redeemer's  sake,  and  what  he  hath 
done  and  suffered  to  procure  it.  But  inasmuch  also  as  the 
sinner  maj'  easily  apprehend,  that  it  can  never  answer  the 
necessities  of  his  state  and  case,  that  God  only  be  not  his 
enemy,  that  he  forbear  hostilities  towards  him,  pursue  him 
not  with  vengeance  to  his  destruction.  For  he  finds  him- 
self an  indigent  creature,  and  he  needs  somewhat  beyond 
what  he  hath  ever  yet  met  with  to  make  him  happy ;  that 
it  is  uneasy  and  grievous  to  wander  up  and  down  with 
craving  desires  among  varieties  of  objects  that  look  spe- 
ciously, but  which,  either  he  cannot  so  far  compass  as  to 
make  a  trial  what  there  is  in  them,  or  wherewith,  upon 
trial,  he  finds  himself  mocked  and  disappointed,  and  that 
really  they  have  nothing  in  them  ;  he  finds  himself  a  mor- 
tal creature,  and  considers  that  if  he  had  all  that  he  can 
covet  in  this  world,  the  increase  of  his  present  enjoyments 
doth  but  increase  unto  him  trouble  and  anguish  of  heart, 
while  he  thinks  what  great  things  he  must  shortly  leave 
and  lose  for  ever ;  to  go  he  knows  not  whither,  into  dark- 
some, gloomy  regions ;  where  he  cannot  so  much  as 
imagine  any  thing  suitable  to  his  inclinations  and  desires. 
For  he  knows  all  that  is  delectable  to  his  present  sense  he 
must  here  leave  behind  him;  and  he  cannot  divest  him- 
self of  all  apprehensions  of  a  future  state,  wherein  if  God 
should  make  him  suffer  nothing,  yet,  if  he  have  nothing 
to  enjoy,  he  must  be  alv-ays  miserable. 

4.  The  Gospel,  therefore,  further  represents  to  him  the 
final,  eternal  blessedness,  and  glorious  state,  which  they 
that  are  reconciled  shall  be  brought  into.  They  that  live 
under  the  Gospel  are  not  mocked  with  shadows,  and  emp- 
ty clouds,  nor  with  fabulous  elysiums.  Nor  are  they  put 
off  with  some  unintelligible  notion  of  only  being  happy  in 
general.  But  are  told  expressly  wherein  their  happiness  is 
to  consist.  "  Life  and  immortality  are  brought  to  light  in 
the  Gospel."  'Tis  given  them  to  understand  how  great  a 
good  is  laid  up  in  store.  "  The  things  which  eye  hath  not 
seen,  and  ear  not  heard,  and  which  oiherwise  could  not 
have  entered  into  the  heart  of  man,  the  things  of  God's 
present  and  eternal  kingdom,  are  set  in  view.  It  shows 
the  future  slate  of  the  reconciled  shall  consist  not  only  in 
freedom  from  what  is  evil,  but  in  the  enjoyment  of  the 
best  and  most  delectable  good ;  that  God  himself  in  all  his 
glorious  fulness  will  be  their  eternal  and  most  satisfying 
portion  ;  that  their  bles.sedness  is  to  lie  in  the  perpetual 
fruitive  vision  of  his  blessed  face,  and  in  the  fulness  of  joy, 
and  the  everlasting  pleasures  which  the  Divine  presence 
itself  doth  perpetually  afford.  And  whereas  their  glorious 
Redeemer  is  so  nearly  allied  to  them,  flesh  of  their  flesh, 
who  inasmuch  as  the  children  were  made  partakers  of 
flesh  and  blood,  he  also  himself  likewise  took  part  of  the 
same,  (Heb.  ii.  14.)  and  is  become  by  special  title  their  au- 
thorized Lord,  they  are  assured  (of  that,  than  which  nothing 
should  be  more  grateful  to  them)  "they  shall  be  for  ever 
with  the  Lord  ;"  that  ihey  are  to  be  where  he  is,  "  to  be- 
hold his  glory;"  and  shall  be  "joint-heirs  with  Christ," 
and  be  "  glorified  together  with  him,"  shall  partake,  accord- 
ing to  their  measure  and  capacity,  in  the  same  blessedness 
which  he  enjoys.  Thou  canst  not  pretend,  sinner,  who  liv- 
est  under  the  Gospel,  that  thou  hast  not  the  light  of  the 
day  to  show  thee  what  blessedness  is.  Heaven  is  opened 
to  thee.  Glory  beams  down  from  thence  upon  thee  to  create 
thee  a  day,  by  the  light  whereof  thou  mayst  see  with  suffi- 
cient clearness,  what  is  "  the  inheritance  of  the  saints  in 
light."  And  though  all  be  not  told  thee,  and  it  do  not  in 
every  respect  appear  what  we  shall  be ;  so  much  may  be 
foreknown,  that  when  he  shall  appear,  we  shall  he  like  him, 
and  shall  see  him  as  he  is,  1  John  iii.  1,  2.  And  because 
the  heart,  as  yet  carnal,  can  savour  little  of  all  this;  and 
finding  itself  strangle  and  disaffected  to  God,  affecting  now 
to  be  without  Christ  and  without  God  in  the  world,  may 
easily  apprehend  it  impossible  to  it  to  be  happy  in  an  un- 
desired  good,  or  that  it  can  enjoy  what  it  dislikes ;  or  in 
the  mean  time,  walk  in  a  way  to  which  it  finds  in  itself 
nothing  but  utter  averseness  and  disinclination. 

5.  The  Gospel  further  shows  us  what  is  to  be  wrought 
and  done  in  us  to  attemper  and  frame  our  spirits  to  our 
future  state  and  present  way  to  it.  It  lets  us  know  we  are 
to  be  born  again,  born  from  above,  born  of  God,  made 
partakers  of  a  divine  nature,  that  will  make  the  temper  of 


410 


THE  REDEEMER'S  TEARS 


our  spirit  connatural  to  the  Divine  presence.  That  where- 
as "  God  is  light,  and  with  him  is  no  darkness  at  all,"  we 
"who  were  darkness  shall  be  made  light  in  the  Lord:" 
that  we  are  to  be  "  begotten  again  to  a  lively  hope,  to  the 
eternal  and  nndefiled  inheritance  that  is  reserved  m  the 
heavens  for  us  :"  that  we  are  thus  to  be  made  "  meet  to  be 
partakers  of  that  inheritance  of  the  saints  in  light."  And 
a.s  we  are  to  be  eternally  conversant  with  Christ,  we  are 
here  to  put  on  Christ,  to  have  Christ  in  us  the  hope  of  glo- 
ry. And  whereas  only  the  way  of  holiness  and  obedience 
leads  to  blessedness,  that  we  are  to  be  "  created  in  Christ 
Jesus  to  good  works  to  walk  in  them."  And  shall  there- 
upon find  the  wa3-s  prescribed  to  us  by  him,  who  is  the 
Wisdom  of  God,  to  be  all  "ways  of  pleasantness  and 
paths  of  peace:"  that  he  will  "  put  his  Spirit  into  us,  and 
cause  us  to  walk  in  his  statutes,  and  to  account  that  "  in 
keeping  them  there  is  great  reward."  And  thus  all  that 
is  contained  in  that  mentioned  summary  of  the  things  be- 
longing to  our  peace,  "  repentance  towards  God,  and  faith 
in  our  Lord  Jesus  Christ,"  will  all  become  easy  to  us,  and 
as  the  acts  of  nature  ;  proceeding  from  that  new  and  holy 
nature  imparted  to  us. 

And  whosoever  thou  art  that  livest  under  the  Gospel, 
canst  thou  deny  that  it  is  day  with  thee,  as  to  all  this  I 
Wast  thou  never  told  of  this  great  necessary  heart-change  1 
Didst  thou  never  hear  that  the  "tree  must  be  made  good 
that  the  fruit  might  be  good  V  that  thou  must  become  a 
"  new  creature,  have  old  things  done  away,  and  all  things 
made  new  V  Didst  thou  never  hear  of  the  necessity  of 
having  "  a  new  heart,  and  a  right  spirit"  created  and  re- 
newed in  thee ;  that  except  thou  wen  "  born  again,"  or  from 
above,  (as  that  expression  may  be  read,)  thou  couldst  "  ne- 
ver enter  into  the  kingdom  oi"  God  1"  Wast  thou  kept  in 
ignorance  that  a  form  of  godliness  without  the  power  of 
it  would  never  do  thee  good?  that  a  name  to  live  without 
the  principle  of  the  holy,  divine  life,  would  never  save  thee  7 
that  a  specious  outside,  that  all  thy  external  performances, 
while  thou  wentest  with  an  unrenewed,  earthly,  carnal 
heart,  would  never  advantage  thee  as  to  thy  eternal  salva- 
tion and  blessedness  !  And  this  might  help  thine  under- 
standing concerning  the  nature  of  thy  future  blessedness, 
and  will  be  found  most  agreeable  to  it,  being  aright  under- 
stood; for  as  thou  art  not  to  be  blessed  by  a  blessedness 
without  thee  and  distant  from  thee,  but  inwrought  into  thy 
temper,  and  intimately  united  with  thee,  nor  glorified  by 
an  external  glory,  but  by  a  glory  revealed  within  thee;  so 
nor  canst  thou  be  qualified  for  that  blessed  glorious  slate 
otherwise  than  by  having  the  leniper  of  thy  soul  made  ha- 
bitually holy  and  good.  As  what  a  good  tnan  partakes  of 
happiness  here  is  .such,  that  he  is  "  satisfied  from  himself;" 
so  it  must  be  hereafter,  not  originally  from  him.self,  but  by 
divine  coranuuiication  made  most  inlimrite  to  him.  Didst 
thou  not  know  that  it  belonged  to  thy  peace,  to  have  a 
peace-maker  t  and  that  the  Son  of  God  was  he  ?  and  that 
he  makes  not  the  peace  of  those  that  despise  and  refuse 
him,  or  that  receive  him  not,  that  come  not  to  him,  and 
are  not  willing  to  come  to  God  by  himi  Couldst  thou 
think,  living  under  the  Gospel,  that  the  reconciliation  be- 
tween God  and  thee  was  not  to  be  mutual  ?  that  he  would 
be  reconciled  to  thee  while  thou  wouldst  not  be  reconciled 
to  him,  or  shouldst  still  bear  towards  him  a  disaffected,  im- 
placable heart "!  For  couldst  thou  be  so  void  of  all  under- 
standing as  not  to  apprehend  what  the  Gospel  was  sent  to 
thee  fori  or  why  it  was  necessary  to  be  preached  to  thee, 
or  that  thou  shouldst  hear  it  1  Who  was  to  be  recont  iled 
by  a  Gospel  preached  to  thee  but  thvsclf  1  who  was  to  be 
per.suaded  by  a  gospel  sent  to  thee  1  God,  or  thou  ?  Who  is 
to  be  persuaded  hut  the  unwilling?  The  Go.spel.  as  thou 
ha^t  been  told,  reveals  God  willing  to  be  reconciled,  and 
thereupon  beseeches  thee  to  be  reconciled  to  him.  'Or 
could  it  .seem  likely  to  thee  thou  could.st  ever  be  reconciled 
to  God,  and  continue  unreconciled  to  thy  Reconciler'?  To 
what  purpose  is  there  a  day.s-man,  a  middle  person  be- 
tween God  and  thee,  if  thou  wilt  not  meet  him  in  that 
middle  person  ?  Dost  thou  not  know  that  Christ  avails 
thee  nothing  if  thou  .still  stand  at  a  distance  with  him,  if 
thou  dost  not  unite  and  adjoin  thyself  to  him,  or  art  not  in 
him?  And  dost  thou  not  again  know  that  Divine  power 
and  grace  must  unite  Ihee  to  him  ?  and  that  a  work  must 
naCor.  V.  17.  o  I  Com.  30. 


be  wrought  and  done  upon  thy  .soul  by  an  Almighty  hand, 
by  God  himself,  a  mighty  transforming  work,  to  make 
thee  capable  of  that  union?"  that  who.soever  is  in  Christ 
is  a  new  creature? »  that  thou  must  be  of  God  in  Christ 
Jesus,  who  then  is  made  unto  thee  of  God  also  wisdom, 
righteousness,  sanclification,  and  redemption  ;  every  way 
answering  the  exigency  of  thy  case,  as  thou  art  a  foolish, 
guilty,  impure,  and  enslaved,' or  lost  creature?  Didst  thou 
never  hear,  that  none  can  come  to  Christ  but  whom  the 
Father  draws?  and  that  he  draws  the  reasonable  souls  of 
men  not  violently  or  against  their  wills,  (he  draws,  yet 
drags  them  not,)  but  makes  them  willing  in  the  day  of 
power,  by  giving  a  new  nature  and  new  inclinations  to 
them  ?  'Tis  sure  with  thee  not  dark  night,  not  a  dubious 
twilight,  but  broad  day  as  to  all  this. 

Yes,  perhaps  thou  mayst  say,  but  this  makes  my  case 
the  worse,  not  the  better ;  for  it  gives  me  at  length  to  un- 
derstand that  what  is  necessary  to  my  peace  and  welfare 
is  impossible  to  me  ;  and  so  the  light  of  my  day  doth  but 
serve  to  let  me  see  myself  miserable  and  undone,  and  that 
I  have  nothing  to  do  to  relieve  and  help  myself.  I  there- 
fore add, 

6.  That  by  being  tmder  the  Gospel,  men  have  not  omy 
light  to  understand  whatsoever  is  any  way  necessary  to 
their  peace,  but  opportunity  to  obtain  that  communication 
of  divine  power  and  grace  whereby  to  comply  with  the 
terms  of  it.  Whereupon,  if  this  be  made  good;  you  have 
not  a  pretence  left  you  to  say  j'our  case  is  the  worse,  or  that 
you  receive  any  prejudice  by  what  the  Gospel  reveals  of 
your  own  impotency  to  relieve  and  help  yourselves;  or 
determines  touching  the  terms  of  your  peace  and  salvation, 
malting  such  things  necessary  thereto,  as  are  to  you  impos- 
sible, and  out  of  your  own  present  power;  unless  it  be  a 
prejudice  to  you  not  to  have  your  pride  gratified ;  and  that 
God  hath  pitched  upon  such  a  method  for  your  salvation, 
as  shall  wholly  turn  to  the  praise  of  the  glory  of  his  grace, 
or  that  you  are  to  be  of  him  p  in  Christ  Jesus — that  whoso- 
ever glories  might  glory  in  the  Lord.  Is  it  for  a  sinner 
that  hath  deserved,  and  is  ready  to  perish,  to  insist  upon 
being  saved  with  reputation  ?  or  to  envy  the  great  God, 
upon  whose  pleasure  it  wholly  depends  whether  he  shall 
be  saved  or  not  saved,  the  entire  glory  of  saving  himi 
For  otherwise,  excepting  the  mere  business  of  glory  and 
reputation;  is  it  not  all  one  to  you  whether  you  have  the 
power  in  j-our  own  hands  of  changing  your  hearts,  of  be- 
ing the  authors  to  yourselves  of  that  holy,  new  nature,  out 
of  which  actual  faith  and  repentance  are  to  spring,  or  whe- 
ther you  may  have  it  from  the  God  of  all  grace,  flowing  to 
you  from  its  own  proper  divine  fountain.  Your  case  is  not 
.sure  reallv  the  worse  that  your  salvation  from  first  to  last 
is  to  be  all  of  grace,  and  that  it  is  impossible  to  you  to  re- 
pent and  believe,  while  it  is  not  simply  impossible;  but 
that  he  can  effectually  enable  you  thereto,  unto  whom  all 
things  are  possible;  supposing  that  he  will:  whereof  by 
and  bv.  Kav,  and  it  is  more  glorious  and  honourable,  even 
to  voii,  if  vou  understand  yourselves,  that  your  case  is  so 
Slated  as  it  is.  The  Gospel  indeed  plainly  tells  you  that 
your  repentance  must  be  given  you.  Christ  "is  exalted 
to  be  a  Prince  and  a  Saviour,  to  give  repentance  and  re- 
mission of  sins."  And  so  must  your  faith,  and  that  frame 
of  spirit  which  islheprincipleof  all  good  works.  By  grace 
ye  are  saved,  through  faith,  not  of  yourselves,  it  is  the  gift 
of  Gr<l :  not  of  works,  lest  any  man  should  boast ;  for  we 
are  his  workmanship,  created  in  Christ  Jesus  unto  good 
works,  which  Goil  hath  before  ordained  that  we  should 
walk  in  them,  Kplics.  ii.  8 — 10.  Is  it  more  glorious  to  have 
nothing  in  vou  but  what  is  self-sprung,  than  to  have  your 
souls  the  .seat  and  receptacle  of  divine  communications;  of 
so  excellent  things  as  could  have  no  other  than  a  heavenly 
original?  If  it  were  not  ab.surd  and  impossible  you 
should  be  self-begotten,  is  it  not  much  more  glorious  to 
be  born  of  God  ?  As  they  are  said  to  be  that  receive 
Christ:  John  i.  13,  13.  But  as  many  as  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name  :  which  were  born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God. 

And  now  that,  bv  being  under  the  Gospel,  you  have  the 
opportunity  of  getting  that  grace,  which  is  necessary  to 
p  1  Cor.  1.  30,  * 


WEPT  OVER  LOST  SOULS. 


441 


your  peace  and  salvation ;  you  may  see,  if  you  consider 
what  the  Gospel  is,  and  was  designed  for.  It  is  the  minis- 
tration of  the  Spirit ;  that  Spirit  by  which  you  are  to  be 
bom  again,  John  iii.  3,  5,  6.  The  work  of  regeneration 
consists  in  the  impregnating,  and  making  lively  and  effica- 
cious, in  you  the  holy  truths  contained  in  the  Gospel.  Of 
his  own  good  will  begat  he  us  with  the  word  of  truth,  that 
we  should  be  a  kind  of  first-fruits  of  his  creatures,  James 
i.  18.  And  again,  being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  of  God,  1  Pet.  i.  23.  So 
our  Saviour  prays  :  Sanctify  them  through  thy  truth,  thy 
word  is  truth,  John  xvii.  17.  The  Gospel  is,  upon  this  ac- 
count, called  the  word  of  life,  Phil.  ii.  IG.  as  by  which  the 
principles  of  that  divine  and  holy  life  are  implanted  in  the 
soul,  whereby  we  live  to  God,  do  what  his  Gospel  requires, 
and  hath  made  our  dutj',  and  that  ends  at  length  in  eter- 
nal life.  But  you  will  say.  Shall  all  then,  that  live  under 
the  Gospel,  obtain  this  grace  and  holy  life'?  Or  if  they 
shall  not,  or,  if  so  far  as  can  be  collected,  multitudes  do 
not,  or,  perhaps,  in  some  places  that  enjoy  the  Gospel, 
very  few  do,  in  comparison  of  them  that  do  not,  what  am 
I  better  !  when,  perhaps,  it  is  far  more  likely  that  I  shall 
perish  notwithstanding,  than  be  saved?  In  answer  tothis. 
It  must  be  acknowledged,  that  all  that  live  under  the  Gos- 
pel do  not  obtain  life  and  saving  grace  by  it.  For,  then, 
there  had  been  no  occasion  for  this  lamentation  of  our 
blessed  Lord  over  the  perishing  inhabitants  of  Jerusalem, 
as  having  lost  their  day,  and  that  the  things  of  their  peace 
were  now  hid  from  their  ej'es ;  and  by  that  instance  it  ap- 
pears too  possible,  that  even  the  generality  of  a  people  liv- 
ing under  the  Gospel,  may  fall  at  length  into  the  like  for- 
lorn and  hopeless  condition.  But  art  thou  a  man  that  thus 
objectestl  A  reasonable  understanding  creature  ■?  or  dost 
thou  use  the  reason  and  understanding  of  a  man  in  object- 
ing thus  1  Didst  thou  expect,  that  when  thine  own  wilful 
transgression  had  made  thee  liable  to  eternal  death  and 
wrath,  peace  and  life,  and  salvation  should  be  imposed 
upon  thee  whether  thou  wouldst  or  no,  or  notwithstand- 
ing thy  most  wilful  neglect  and  contempt  of  them,  and  all 
the  means  of  them  !  Could  it  enter  into  thy  mind,  that  a 
reasonable  soul  should  be  wrought  and  framed  for  that 
high  and  blessed  end,  whereof  it  is  radically  capable,  as  a 
stock  or  a  stone  is  for  any  use  it  is  designed  for ;  without 
designing  its  own  end  or  way  to  if?  Couldst  thou  think 
the  Gospel  was  to  bring  thee  to  faith  and  repentance, 
whether  thou  didst  hear  it  or  no  ■?  or  ever  apply  thy  mind 
to  consider  the  meaning  of  it,  and  what  it  did  propose  and 
offer  to  thee  ?  or  when  thou  mightest  so  easily  understand 
that  the  grace  of  God  was  necessar)'  to  make  it  effectual 
to  thee,  and  that  it  might  become  his  power  (or  the  instru- 
ment of  his  power)  to  thy  salvation,  couldst  thou  think  it 
concerned  thee  not  to  sue  and  supplicate  to  him  for  ihat 
grace  ■?  when  thy  life  lay  upon  it,  and  thy  eternal  hope  ? 
Hast  thou  lain  weltering  at  the  footstool  of  the  throne  of 
grace  in  thine  own  tears,  (as  thou  hast  been  formerly  wel- 
tering in  thy  sins  and  impurities,)  crying  for  grace  to 
help  thee  in  this  time  of  thy  need  1  And  if  thou  Ihinkest 
this  was  above  thee  and  without  thy  compass,  hast  thou 
done  all  that  was  within  thy  compass  in  order  to  the  ob- 
taining of  grace  at  God's  hands  1  But  here,  perhaps,  thou 
wilt  inquire.  Is  there  any  thing,  then,  to  be  done  by  us, 
whereupon  the  grace  of  God  may  be  expected  certainly 
to  follow  1    To  which  I  answer, 

1.  That  it  is  out  of  question  nothing  can  be  done  by  us 
to  deserve  it,  or  for  which  we  may  expect  it  to  follow.  It 
were  not  grace  if  we  had  obliged,  or  brought  it,  by  our 
desert,  under  former  preventive  bonds  to  us.     And, 

2.  What  if  nothing  can  be  done  by  us  upon  which  it 
may  be  certainly  expected  to  follow"!  Is  a  certainty 
of  perishing  better  than  a  high  probability  of  being 
saved  1 

3.  Such  as  live  under  the  Gospel  have  reason  to  appre- 
hend it  highly  probable  they  may  obtain  that  grace  which 
is  necessary  to  their  salvation,  if  they  be  not  wanting  to 
themselves.    For, 

4.  There  is  generally  afforded  to  such  that  which  is 
wont  to  be  called  common  grace.  I  speak  not  of  any  fur- 
ther extent  of  it,  'tis  enough  to  our  present  purpose  that 
it  extends  so  far,  as  to  them  that  live  under  the  Gospel, 
and  have  thereby  a  day  allowed  them  wherein  to  provide 


for  their  peace.  Now,  though  this  grace  is  not  yet  cer- 
tainly saving,  yet  it  tends  to  that  which  is  so.  And  none 
have  cause  to  despair,  but  that  being  duly  improved  and 
complied  with,  it  may  end  in  it. 

And  this  is  that  which  requires  to  he  insisted  on,  and 
more  full)'  evinced.  In  order  whereto  let  it  be  considered, 
that  it  is  expressly  said  to  such,  they  are  to  work  out  their 
salvation  with  fear  and  trembling,  for  this  reason,  that  God 
works  (or  is  working  iVtu.  o  tvcoym'')  in  them,  i.  e.  statedly 
and  continually  at  work,  or  is  always  ready  to  work  in 
them,  to  will  and  to  do  of  his  own  good  pleasure,  Phil.  ii. 
12,  13.  The  matter  fails  not  on  his  part.  He  will  work 
on  in  order  to  their  salvation,  if  they  work  in  that  way  of 
subordinate  co-operation,  which  his  command,  and  the 
necessity  of  their  own  case,  oblige  them  unto.  And  it  is 
further  to  be  considered,  that  where  God  had  formerly 
afforded  the  symbols  of  his  gracious  presence,  given  his 
oracles,  and  settled  his  church,  though  yet  in  its  nonage, 
and  much  more  imperfect  stale,  there  he,  however,  com- 
mimicated  those  influences  of  his  Spirit,  lhat  it  was  to  be 
imputed  to  themselves  if  they  came  short  of  the  saving 
operations  of  it.  Of  such  it  wa.s  said.  Thou  gavest  thy 
good  Spirit  to  inslruct  them,  Kehem.  ix.  20.  And  to  such, 
Turn  ye  at  my  reproof,  I  will  pour  out  iny  Spirit  unto 
you.  I  will  make  known  my  words  unto  you.  Be- 
cause I  called  and  j-ou  refused,  I  stretched  out  my  hand 
and  no  man  regarded,  but  ye  set  at  nought  my  coun- 
sel, and  despised  all  my  reproof,  I  also  will  laugh  at 
your  calamity,  &c.  Prov.  i.  23,  21.  We  see  whence  their 
destruction  came  ;  not  from  God's  first  restraint  of  his  Spi- 
rit, but  their  refusing,  despising,  and  .setting  at  nought  his 
counsels  and  reproofs.  And  when  it  is  said,  they  rebelled 
and  vexed  his  Spirit,  and  he  therefore  turned  and  fought 
against  them,  and  became  their  enemy,  Isa.  Ixiii.  10.  it 
appears,  that  before  his  Spirit  was  not  withheld,  but  did 
variously,  and  often,  make  essays  and  attempts  upon 
them.  And  when  Stephen,  immediately  before  his  mar- 
tyrdom, thus  bespeaks  the  descendants  of  these  Jews,  Ye 
stiff-necked,  and  uncircumcised, — ye  do  always  resist  the 
Holy  Ghost,  as  your  Fathers  did,  so  do  ye.  Acts  vii.  'tis 
implied  the  Holy  Ghost  had  been  always  striving  from 
age  to  age  with  that  stubborn  people :  for  where  there 
is  no  counter-striving  there  can  be  no  resistance,  no  more 
than  there  can  be  a  war  on  one  side  only.  Which  also 
appears  to  have  been  the  course  of  God's  dealing  with  the 
old  world,  before  their  so  general  lapse  into  idolatrj'  and 
sensual  wickedness,  from  that  passage,  Gen.  vi.  3.  accord- 
ing to  the  more  common  reading  and  sense  of  those 
words. 

Now  whereas  the  Gospel  is  eminently  said  to  be  the 
ministration  of  the  Spirit  in  contradistinction  not  only  to 
the  natural  religion  of  other  nations,  but  the  divinely  in- 
stituted religion  of  the  Jews  also,  as  is  largely  discoursed 
2  Cor.  iii.  and  more  largely  through  the  Epistle  to  the 
Galatians,  especially  chap.  iv.  and  whereas  we  find  that, 
in  the  Jewish  Church,  the  Holy  Ghost  did  generally  dif- 
fuse its  influences,  and  not  otherwise  withhold  them,  than 
penally,  and  upon  great  provocation  ;  how  much  more 
ma)'  it  be  concluded,  that  under  the  Gospel,  the  same 
blessed  Spirit  is  very  generally  at  work  upon  the  souls  of 
men,  till  by  their  resisting,  grieving,  and  quenching  of  it, 
they  provoke  it  to  retire  and  withdraw  from  them. 

And  let  the  consciences  of  men  living  under  the  Gospel 
testify  in  the  case.  Appeal,  sinner,  totliineown  conscience; 
Hast  thou  never  felt  any  thing  of  conviction,  by  the  word 
of  God  1  hadst  thou  never  any  thought  injected  of  rurning 
to  God,  of  reforming  thy  life,  of  making  thy  peace  "?  have 
no  desires  ever  been  raised  in  thee,  no  fears  1  hast  thou 
never  had  any  tastes  and  relishes  of  pleasure  in  the  things 
of  God  ?  whence  have  these  come  1  What !  from  thyself, 
who  art  not  suflicient  to  think  any  thing  as  of  thyself  ?  i.  e. 
not  any  good  or  right  thought.  All  must  be  from  that 
good  Spirit  that  hath  been  striving  with  thee;  and  might 
still  have  been  so  unto  a  blessed  issue  for  thy  soul,  if  thou 
hadst  not  neglected  and  disobeyed  it. 

And  do  not  go  about  to  excuse  th)'self  by  saying,  that  so 
all  others  have  done  too,  'tis  like,  at  one  time  or  other; 
and  if  that  therefore  be  the  nile  and  measure,  that  they 
that  contend  against  the  strivings  and  motions  of  Grod  s 
Spirit  must  be  finally  deserted  and  given  up  to  perish, 


442 


THE  REDEEMER'S  TEARS 


who  then  can  be  saved  t  Think  not  of  pleading  so  for  thy 
neglecting  and  despising  the  grace  and  Spirit  of  God.  'Tis 
true  that  herein  the  great  God  shows  his  sovereignly: 
when  all  that  enjoy  ihe  same  advantages  for  salvation  de- 
serve by  their  slighting  them  to  be  forsaken  alike ;  he  gives 
instances  and  makes  examples  of  just  severity,  and  of  the 
victorious  power  of  grace,  as  seems  him  good,  which  there 
will  be  further  occasion  to  speak  more  of  liereafler.  In  the 
mean  time  the  present  design  is  not  to  justify  thy  condem- 
nation but  procure  thy  salvation,  and  therefore  to  admon- 
ish and  instruct  thee,  thai,  though  thou  art  not  sure,  because 
some  others  that  have  slighted  and  despised  the  grace  and 
Spirit  of  God  are  notwithstanding  conquered  and  saved 
thereby,  it  shall  therefore  fare  as  well  with  thee  ;  yet  thou 
hast  reason  to  be  confident,  it  will  be  well  and  happy  for 
thee,  if  now  thou  despise  and  slight  them  not.  And  whe- 
ther thou  do  or  not,  it  is  however  plain  that  by  being  under 
the  Gospel  thou  hast  had  a  day,  wherein  to  mind  the 
things  of  thy  peace,  though  it  is  not  told  thee  it  would  last 
always,  but  the  contrary  is  presently  to  be  told  thee. 

And  thou  mayst  now  see  'tis  not  only  a  day  in  respect 
of  light  but  inflii^nce  also;  that  thou  mightest  not  only 
know  notionally  what  belonged  thereto,  but  efficaciously 
and  practically  ;  which  you  have  heard  is  the  knowledge 
here  meant.  And  the  concurrence  of  such  light  and  in- 
fluence has  made  thee  a  season  wherein  thou  wast  to  have 
been  at  work  for  thy  soul.  The  day  is  the  proper  season 
for  work  :  when  the  night  comes  working  ceases,  both  be- 
cause that  then  light  fails,  and  because  drowsiness  and 
sloth  are  more  apt  to  possess  men.  And  the  night  will 
come.  For,  (which  is  the  next  thing  we  have  to  speak  to,) 
III.  This  day  hath  its  bounds  and  limits,  so  that  when 
it  is  over  and  lost  with  such,  the  things  of  their  peace  are 
for  ever  hid  from  their  eyes.  And  that  this  day  is  not  in- 
finite and  endless,  we  see  in  the  present  instance.  Jeru- 
salem had  her  day ;  but  that  day  had  its  period,  we  see  it 
comes  to  this  at  last,  that  now  the  things  of  her  peace  are 
hid  from  her  eyes.  We  generally  see  the  same  thing,  in 
that  sinners  are  so  earnestly  pressed  to  make  use  of  the 
present  time.  To-day  if  you  will  hear  his  voice,  harden 
not  your  hearts,  Psal.  xcv.  quoted  and  urged  Heb.  iii.  7, 
8.  They  are  admonished  to  seek  the  iLord  while  he  may 
be  found,  to  call  upon  him  while  he  is  nigh.  It  seems 
some  time  he  will  not  be  found,  and  will  be  afar  off. 
'  They  are  told  this  is  the  accepted  time,  this  is  the  day  of 
salvation. 

This  day,  with  any  place  or  people,  supposes  a  prece- 
dent night,  when  the  day-spring  from  on  high  had  not 
visited  their  horizon,  and  all  within  it  sat  in  darkness,  and 
in  the  region  and  shadow  of  death.  Yea,  and  there  was  a 
time,  we  know,  of  very  general  darkness,  when  the  Gos- 
pel day,  "the  day  of  visitation,"  had  not  yet  dawned  upon 
the  world;  "times  of  ignorance,"  wherein  God  as  it  were 
winked  upon  the  nations  of  the  earth ;  the  beams  of  his 
eye  did  in  a  sort  overshoot  thein,  as  the  word  i^tpiiiir  im- 
ports. But  when  the  eyelids  of  the  morning  open  upon 
any  people,  and  light  shines  to  them  with  direct  beams, 
they  are  now  commanded  to  repent,  (Acts  xvii.  30.)  limit- 
ed to  the  present  point  of  time  with  such  peremptoriness, 
as  that  noble  Roman  used  towards  a  prond  prince,  asking 
time  to  deliberate  upon  the  proposal  made  to  him  of  with- 
drawing his  forces  that  molested  some  of  the  allies  of  that 
state;  he  draws  a  line  about  hirn  with  the  end  of  his  rod, 
and  requires  him  now,  out  of  hand,  before  he  stirred  out 
of  that  circle,  to  make  his  choice,  whether  he  would  be  a 
friend  or  enemy  to  the  people  of  Rome.  So  are  sinners  to 
understand  the  slate  of  their  own  case.  The  God  of  thy 
life,  sinner,  in  whose  hands  thy  times  are,  doth  with  much 
higher  right  limit  thee  to  the  present  time,  and  expects 
thy  present  answer  to  his  just  and  merciful  offers  and  de- 
mands. He  circumscribes  thy  day  of  grace  ;  it  is  enclosed 
on  both  parts,  and  hath  an  evening  as  well  as  morning  :  as 
if  had  a  foregoing,  so  hath  it  a  subsequent  night,  and  the 
latter,  if  not  more  dark,  vet  usually  much  more  stormy 
than  the  former !  For  God  shuts  up  this  day  in  much  dis- 
pleaifure,  which  hath  terrible  effects.  If  it  be  not  expressly 
told  you  what  the  condition  of  that  night  is  that  follows 
your  Gospel  day;  if  the  watchman  being  asked,  "What  of 
the  night  7"  do  only  answer  it  cometh  as  well  as  the  morii- 
.1  T,a.  Iv. 


ing  came;  black  events  are  signified  by  that  more  awful 
silence.  Or  'tis  all  one  if  you  call  it  a  day ;  there  is  enough 
to  distinguish  it  from  the  day  of  grace.  The  Scriptures 
call  such  a  calamitous  season  indifferently  either  by  the 
name  of  night  or  day ;  but  the  latter  name  is  used  with 
some  or  other  adjunct,  to  signify  day  is  not  meant  in  the 
pleasant  or  more  grateful  sense  :  a  day  of  wrath,  an  evil 
day,  a  day  of  gloominess  and  thick  dark-ness,  not  differing 
from  the  most  dismal  night ;  and  to  be  told  the  morning  of 
such  a  day  is  coming,  is  all  one,  as  that  the  evening  is 
coming  of  a  bright  and  a  serene  day. 

And  here,  perhaps,  reader,  thou  will  expect  to  be  told 
what  are  the  limits  of  this  day  of  grace.  It  is  indeed  much 
more  difficult  punctually  to  assign  those  limits,  than  to  as- 
certain thee  there  are  such  ;  but  it  is  also  less  necessary. 
The  wise  and  merciful  God  doth  in  matters  of  this  nature 
little  mind  to  gratify  our  curiosity;  much  less  is  it  to  be 
expected  from  him,  that  he  should  make  known  to  ua 
such  things,  whereof  it  were  better  we  were  ignorant,  or 
the  knowledge  whereof  would  be  much  more  a  prejudice 
to  us  than  an  advantage.  And  it  were  as  bold  and  rash 
an  undertaking,  in  this  case,  as  it  would  be  vain  and  insig- 
nificant, for  any  man  to  take  on  him  to  say,  in  it,  what 
God  hath  not  said,  or  given  him  plain  ground  for.  What 
I  conceive  to  be  plain  and  useful  in  this  matter  I  shall  lay 
down  in  Ihe  following  propositions,  insisting  more  largely 
where  the  matter  requires  it,  and  contenting  myself  but  to 
mention  what  is  obvious,  and  clear  at  the  first  sight. 

1.  That  there  is  a  great  diflference  between  the  ends  and 
limits  of  the  day  or  season  of  grace  as  to  particslar  per- 
sons, and  in  reference  to  the  collective  body  of  a  people, 
inhabiting  this  or  that  place.  It  may  be  over  with  such  or 
such  a  place,  so  as  that  they  that  dwell  there  shall  no  lon- 
ger have  the  Gospel  among  them,  when  as  yet  it  may  not 
be  over  with  every  particular  person  belonging  to  it,  who 
may  be  providentially  cast  elsewhere,  or  may  have  the 
"ingrafted  word"  in  them,  which  they  lose  not.  And 
again,  it  may  be  over  with  some  particular  persons  in  such 
a  place,  when  it  is  not  yet  over  with  that  people  or  place, 
generally  considered. 

2.  As  to  both  there  is  a  difl^erence  between  the  ending 
of  such  a  day,  and  intermissions,  or  dark  intervals,  that 
may  be  in  it. '  The  Gospel  may  be  withdraw  n  from  such 
a  people,  and  be  restored.  And  God  often,  nodotibt,  as  to 
particular  persons,  either  deprives  them  of  the  outward 
means  of  grace  for  a  lime,  (by  sickness,  or  many  other 
ways,)  or  may  for  a  lime  forbear  moving  upon  them  by 
his  Spirit,  and  again  try  them  with  both, 

3.  As  to  particular  persons,  there  may  be  much  differ- 
ence between  such  as,  while  they  lived  under  the  Gospel, 
gained  the  knowledge  of  the  principal  doctrines,  or  of  the 
sum  or  substance,  of  Christianity,  though  without  any 
sanctifying  effect  or  impression  upon  their  hearts,  and  such 
as,  through  their  own  negligence,  lived  under  it  in  total 
ignorance  hereof.  The  day  of  grace  may  not  be  over  with 
the  former,  though  they  should  never  live  under  the  min- 
istry of  the  Gospel  more.  For  it  is  possible,  while  they 
have  the  .seeds  and  principles  of  holy  truth  laid  up  in  their 
minds,  God  may  graciously  administer  to  them  many  oc- 
casions of  recollecting  and  considering  ihem,  wherewith 
he  may  so  please  to  co-operate,  as  to  enliven  them,  and 
make  them  vital  and  effectual  to  their  final  salvation. 
Whereas,  with  the  other  sort,  when  they  no  more  enjoy 
the  external  means,  the  day  of  grace  is  like  to  be  quite 
over,  so  as  that  there  may  be  no  more  hope  in  their  case 
than  in  that  of  pagans  in  the  darkest  parts  of  the  world  ; 
and  perhaps  much  less,  as  their  guilt  hath  been  much 
greater  hv  Iheir  neglect  of  so  great  and  important  things. 
It  mav  be  better  with  Tyre  and  Sidon,  &c. 

4.  That  yet  it  is  a  terrible  judgment  to  Ihe  mo.st  know- 
ing, to  lose'the  external  dispensation  of  the  Gospel,  while 
they  have  yet  no  sanctifying  impression  upon  Iheir  hearts 
by  it,  and  they  are  cast  upon  a  fearful  hazard  of  being  lost 
for  ever,  being  left  bv  the  departed  Gospel  in  an  uncon- 
verted state.  For  thev  need  the  most  urgent  inculcations 
of  Gospel  truths,  and  ihe  most  powerful  enforcing  means, 
to  engage  them  to  consider  Ihe  things  which  they  know. 
It  is  the  design  of  the  Gospel  to  beget  not  only  light  in  the 
mind,    but  grace  in   the  heart.     And  if  that    were   not 

r  Isa.  xlw.  2  Cor  vi. 


i 


WEPT  OVER  LOST  SOULS. 


443 


done  while  they  enjoyed  such  means,  it  is  less  likely  to  be 
done  without  them.  And  if  any  slighier  and  more  super- 
ficial impressions  were  made  upon  them  thereby,  short  of 
true  and  thorough  conversion,  how  great  is  the  danger 
that  all  will  vanish,  when  they  cease  to  be  pressed  and 
urged,  and  called  upon  by  the  public  voice  of  the  gospel- 
ininistry  any  more.  How  naturally  desident  is  the  spirit 
of  man,  and  apt  to  sink  into  deadness,  worldliness,  and 
carnality,  even  under  the  most  lively  and  quickening 
means ;  and  even  where  a  saving  work  hath  been  wrought ! 
how  much  more  when  those  means  fail,  and  there  is  no 
vital  principle  within,  capable  of  self-excitation  and  im- 
provement !  O  that  they  would  consider  this,  who  have 
got  nothing  by  the  Gospel  all  this  while,  but  a  little  cold, 
spiritless,  notional  knowledge,  and  are  in  a  possibility  of 
losing  it  before  they  get  any  thing  more  ! 

5.  That  as  it  is  certain  death  ends  the  day  of  grace  with 
every  unconverted  person,  so  it  is  very  po.ssible  it  may  end 
with  divers  before  they  die ;  by  their  total  loss  of  all  ex- 
ternal means,  or  by  the  departure  of  the  blessed  Spirit  of 
God  from  thera,  so  as  to  return  and  visit  them  no  more. 
How  the  day  of  grace  may  end  with  a  person,  is  to  be  un- 
derstood bv  considering  what  it  is  that  makes  up  and  con- 
stitutes such  a  day.  There  must  be  some  measure  and 
proportion  of  lime  to  make  up  this  (or  any)  day,  which  is 
as  the  substratum  and  ground  forelaid.  Then  there  must 
be  light  superadded,  otherwise  it  differs  not  from  night, 
which  may  have  the  same  measure  of  mere  time.  The 
gospel-revelation  some  way  or  other  must  be  had,  as  being 
the  light  of  such  a  day.  And  again  there  must  be  some  de- 
gree of  liveliness,  and  vital  influence,  the  more  usual  con- 
comitant of  light ;  the  night  doth  more  dispose  men  to 
drowsiness.  The  .same  sun  that  enlightens  the  world,  dis- 
seminates also  an  invigorating  influence.  If  the  Spirit  of  the 
living  God  do  no  way  animate  the  gospel-revelation,  and 
breathe  in  it,  we  have  no  day  of  grace.  It  is  not  only  a  day 
of  light,  but  a  day  of  power,  wherein  souls  can  be  wrought 
upon,  and  a  people  made  willing  to  become  the  Lord's, 
Psal.  ex.  As  the  Redeemer  revealed  in  the  Gospel,  is  the 
light  of  the  world,  so  he  is  life  to  it  too,  though  neither  are 
planted  or  do  take  root  every  where.  In  him  was  life,  and 
that  life  was  the  light  of  men.  That  light  that  rays  from 
him  is  vital  light  in  itself,  and  in  its  tendency  and  design, 
though  it  be  disliked  and  not  entertained  by  the  most. 

Whereas  therefore  these  things  must  concur  to  makeup 
such  a  day :  if  either  a  man's  time,  his  life  on  earth,  expire, 
or  if  light  quite  fail  him,  or  if  all  gracious  influence  be 
withheld,  so  as  to  be  communicated  no  more  ;  his  day  is 
done,  the  season  of  grace  is  over  with  him.  Now  it  is 
plain,  that  many  a  one  may  lose  the  Gospel  before  his  lile 
end;  and  possible  that  all  gracious  influence  may  be  re- 
strained, while  as  yet  the  external  dispensation  of  the  Gos- 
pel remains.  A  sinner  may  have  hardened  his  heart  to 
that  degree,  that  God  will  attempt  him  no  more,  in  any 
kind,  with  any  design  of  kindness  to  him,  not  in  that  more 
inward,  immediate  way  at  all,  i.  e.  by  the  motions  of  his 
Spirit,  which  peculiarly  can  import  nothing  but  friendly 
inclination,  as  whereby  men  are  personally  applied  unto, 
so  that  cannot  be  meant ;  nor  by  the  voice  of  the  Gospel, 
which  may  either  be  continued  for  the  sake  of  others,  or 
they  continued  under  it,  but  for  their  heavier  doom  at 
length.  Which  though  it  may  seem  severe,  is  not  to  be 
thought  strange,  much  less  unrighteous. 

It  is  not  to  be  thought  strange  to  them  that  read  the 
Bible,  which  so  often  speaks  this  sense :  as  when  it  warns 
and  threatens  men  with  so  much  terror,  as  Heb.  x.  2C — 
29.  For  if  we  .sin  wilfully  after  that  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacrifice 
for  sins,  but  a  fearful  looking  for  of  judgment,  and  fiery 
indignation,  which  shall  devour  the  adversaries.  He  that 
despised  Moses'  law,  died  without  mercy,  under  two  or 
three  witnesses :  of  how  much  sorer  punishment,  suppose 
ye,  shall  he  be  thought  worthy,  who  hath  trodden  under 
foot  the  Son  of  God,  and  hath  counted  the  blootl  of  the 
covenant,  wherewith  he  was  sanctified,  an  unholy  thing, 
and  hath  done  despite  unto  the  Spirit  of  grace  ?  And  when 
it  tells  us,  after  many  overtures  made  to  men  in  vain,  of 
his  having  given  them  up,  &c.  Psal.  Ixxxi.  11,  12.  But 
toy  people  would  not  hearken  to  my  voice ;  and  Israel 
Mould  none  of  me;  so  I  gave  them  up  unto  their  own 


hearts'  lust ;  and  they  walked  in  their  own  counsels  :  and 
pronounces.  Let  him  that  is  unjust  he  unjust  still,  and  let 
him  which  is  filthy,  be  filthy  still.  Rev.  xxii.  11.  and  says, 
In  thy  filthiness  is  lewdness,  because  I  have  purged  thee 
and  thou  wast  not  purged  ;  thou  shalt  not  be  purged  from 
thy  filthiness  any  more,  till  I  have  caused  my  fury  to  rest 
upon  thee,  Ezek.  xxiv.  13.  Which  passages  seem  to  im- 
ply a  total  desertion  of  them,  and  retraction  of  all  graciotts 
influence.  And  when  it  speaks  of  letting  them  be  under 
the  Gospel,  and  the  ordinary  means  of  salvation,  for  the 
most  direful  purposes:  as  that.  This  child  (Jesus)  was  set 
for  the  fall,  as  well  as  for  the  rising,  of  many  in  Israel, 
Luke  ii.  34.  As  to  which  text  the  very  learned  Grotius 
glossing  upon  the  words  «rriii  and  ci's  vtmuiv,  says.  Accede 
lis  qui  non  necdum  erentnm,  sed  ct  consilium,  that  he  is  of 
their  opinion  who  think  not  that  the  naked  erent,  but  the 
counsel  or  purpose  of  God,  is  signified  by  if,  the  some  with 
riOerui ;  and  alleges  several  texts  where  the  active  of  that 
verb  must  have  the  same  sense,  as  to  appoint  or  ordain  ; 
and  mentions  divers  others  places  of  the  same  import  with 
this  so  understood;  and  which  therefore  to  recite  will 
equally  serve  our  present  purpose;  as  that,  Rom.  ix.  33. 
Behold,  I  lay  in  Zion  a  stumbling  stone,  and  rock  of  of- 
fence. And  1  Pet,  ii.  8.  The  slone  which  the  builders  re- 
fused, is  made  a  stone  of  stumbling,  and  a  rock  of  of- 
fence, even  to  them  which  stumble  at  the  word,  heing  dis- 
obedient, whereunto  also  they  were  appointed.  With  that 
of  our  Saviour  himself,  John  ix.  30.  For  judgment  I  am 
come  into  this  world,  that  they  which  see  not  might  see  ; 
and  that  they  which  see,  might  be  made  blind.  And  most 
agreeable  to  those  former  places  is  that  of  the  prophet, 
Isaiah  xxviii.  13.  But  the  word  of  the  Lord  was  unto  them 
precept  upon  precept,  precept  upon  precept,  line  upon  line, 
line  upon  line,  here  a  little  and  there  a  little;  that  they 
might  go,  and  fall  backward,  and  be  broken,  and  snared, 
and  taken.  And  we  may  add,  that  our  Lord  hath  put  us 
out  of  doubt  that  there  is'  such  a  sin  as  that  which  is  emi- 
nently called  the  sin  against  the  Holy  Ghost ;  that  a  man 
may,  in  such  circumstances,  and  to  such  a  degree,  sin 
against  that  blessed  Spirit,  that  he  will  never  move  or 
breathe  upon  them  more,  but  leave  them  to  a  hopeless 
ruin;  though  I  shall  not  in  this  discourse  determine  or 
discuss  the  nature  of  it.  But  I  doubt  not  it  is  somewhat 
else,  than  final  impenitency,  and  infidelity  ;  and  that  every 
one  that  dies,  not  having  sincerely  repented  and  believed, 
is  not  guilty  of  it,  though  every  one  that  is  guilty  of  it, 
dies  impenitent  and  unbelieving,  but  was  guilty  of  it  be- 
fore; so  as  it  is  not  the  mere  want  of  time,  that  makes  him 
guilty.  Whereupon  therefore,  that  such  may  outlive  their 
dav  of  grace,  is  out  of  question. 

iBut  let  not  such,  as,  upon  the  descriptions  the  Gospel 
gives  us  of  that  sin,  may  be  justly  confident  they  have  not 
perhaps  committed  it,  therefore  think  themselves  out  of 
danger  of  losing  their  season  of  making  their  peace  with 
God  before  thev  die.  Many  a  one  may,  no  doubt,  that 
never  committed  the  unpardonable  blasphemy  against  the 
Holy  Ghost,  as  he  is  the  wiinesf,  by  his  wonderful  works, 
of  Christ  being  the  Messiah.  As  one  may  die,  by  neg- 
lecting himself,  that  doth  not  poison  himself,  or  cut  his 
own  throat.  You  will  say,  "  But  if  the  Spirit  retire  from 
men,  so  as  never  to  return,  where  is  the  difference  V  I  an- 
swer, the  difference  lies  in  the  specific  nature  and  greater 
heinousness  of  that  sin,  and  consequently,  in  the  deeper 
degrees  of  its  punishment.  For  though  the  reason  of  its 
unpardonableness  lies  not  principally  in  its  greater  hein- 
ousness, but  in  its  direct  repugnancy  to  the  way  of  obtain- 
ing pardon,  yet  there  is  no  doubt  of  its  being  much  more 
heinous  than  many  other  sins,  for  which  men  perish.  And 
therefore  'tis  in  proportion  more  severely  punished.  But 
is  it  not  misery  enough  to  dwell  in  darkness  and  wo  for 
ever,  as  everv  one  that  dies  unreconciled  to  God  must  do, 
unless  the  most  intense  flames  and  horror  of  hell  be  your 
portion^  As  his  case  is  sufficiently  bad  that  must  die  as 
an  ordinary  felon,  though  he  is  not  to  be  hanged,  drawn, 
and  quartered. 

Nor  is  there  any  place  or  pretence  for  so  profane  a 
thought,  as;  if  there  were  any  colour  of  unrighteousness  in 
this  course  of  procedure  with  such  men.  Is  it  unjust  Sv" 
verity  to  let  the  Gospel  become  deadly  to  them,  whose 
malignity  perverts  it,  against  its  nature,  and  genuine  ten- 


444 


THE  REDEEMER'S  TEARS 


dency,  into  a  savour  of  death,  (as  2  Cor.  ii.  16.)  which  it 
is  rah  arroWvftli'oii,  i.  e.  lo  them  (as  the  mentioned  author 
speaks)  who  may  be  truly  said  to  seek  their  own  de.struc- 
tioa  7  or  that  God  should  intend  their  more  aggravated 
condemnation,  even  from  the  despised  Gospel  itself,  who, 
when  such  light  is  come  into  the  world,  hate  it,  show  them- 
selves lucifugte,  tenebriones,  (as  he  also  phrases  it,  speaking 
further  upon  that  first  mentioned  text,)  such  as  fly  froin  the 
light,  choose  and  love  to  lurk  in  darkness  ?  He  must  have 
very  low  thoughts  of  divine  favour  and  acceptance,  of 
Christ,  and  grace,  and  glory,  that  can  have  hard  thoughts 
of  God,  for  his  vindicating,  with  greale.st  severity,  the  con- 
tempt of  such  things.  What  could  better  become  his  glo- 
rious majesty,  and  excellent  greatness,  than,  as  all  things 
work  together  for  good  towards  them  that  love  him,  so  to 
let  all  things  work  for  the  hurt  of  them  that  so  irreconcile- 
ably  liate  him,  and  bear  a  disaffected  and  implacable  mind 
towards  him  ■?  Nor  doth  the  addition  of  his  designing  the 
matter  so,  make  it  hard.  For  if  it  be  just  to  punish  such 
wickedness,  is  it  unjust  to  intend  to  punish  it  ■?  and  to  in- 
tend to  punish  it  according  to  its  desert,  when  it  cannot  be 
thought  unjust  actually  to  render  to  men  what  they  deserve? 

We  are,  indeed,  to  account  the  primary  intention  of 
continuing  the  Gospel  to  such  a  people,  among  whom 
these  live,  is  kindness  towards  others,  not  this  higher  re- 
venge upon  them ;  yet  nothing  hinders  but  that  this  re- 
venge upon  them,  may  also  be  the  fit  matter  of  his  second- 
ary intention.  For  should  he  intend  nothing  concerning 
them  ?  Is  he  to  be  so  unconcerned  about  his  own  creatures, 
that  are  under  his  government  1  While  things  cannot  fall 
out  to  him  unawares,  but  that  he  hath  this  dismal  event  in 
prospect  before  him,  he  must  at  least  intend  to  let  it  be,  or 
not  to  hinder  it.  And  who  can  expect  he  should  7  For, 
that  his  gracious  influence  towards  them  should  at  length 
cease,  is  above  all  exception :  that  it  ceasing,  while  they 
live  still  under  the  Gospel,  they  contract  deeper  guilt,  and 
incur  heavier  punishment,  follows  of  course.  And  who 
can  say  he  should  not  intend  to  let  it  follow  "?  For  should 
he  take  away  the  Gospel  from  the  rest,  that  these  might  be 
less  punished?  that  others  might  not  be  saved,  because 
they  will  not  1 

Nor  can  he  be  obliged  to  interpose  extraordinarily,  and 
alter  for  their  sakes  the  course  of  nature  and  providence, 
so  as  either  to  hasten  them  the  sooner  out  of  the  world,  or 
cast  them  into  any  other  part  of  it,  where  the  Gospel  is 
not,  lest  they  should,  by  living  still  under  it,  be  obnoxious 
to  the  severer  punishment.  For  whither  would  this  lead  % 
He  should,  by  equal  reason,  have  been  obliged  to  prevent 
men's  sinning  at  all,  that  they  might  not  be  liable  to  any 
punishment.  And  so  not  to  have  made  the  world,  or  have 
otherwise  framed  the  methods  of  his  government,  and  less 
suitably  to  a  whole  community  of  reasonable  creatures ; 
or  to  have  made  an  end  of  the  world  long  ago,  and  have 
quitted  all  his  great  designs  in  it,  lest  some  should  sin  on, 
and  incur  proportionable  punishment !  or  to  have  provided 
extraordinarily  that  all  should  do  and  fare  alike  ;  and  that 
it  might  never  have  come  to  pass,  that  it  should  be  less 
tolerable  for  Capernaum,  and  Chorazin,  and  Bethsaida, 
than  for  Tyre,  and  Sidon,  and  Sodom,  and  Gomorrah.  But 
is  there  unrighteousness  with  God  ?  or  is  he  unrighteous 
in  taking  vengeance  ?  or  is  he  therefore  unjust,  because 
he  will  render  to  everyone  according  to  his  works;  to 
them  who,  by  patient  continuance  in  welldoing,  seek  glory, 
honour,  and  immortality,  eternal  life;  but  unto  them  that 
are  contentious,  and  do  not  obey  the  truth,  but  obey  un- 
righteousness, indignation  and  wrath,  tribulation  and 
anguish  upon  every  soul  of  man  that  doth  evil,  of  the  Jew 
first,  and  also  of  the  gentile?  Rom.  ii.  G — 9.  Doth  right- 
eousne.ss  itself  make  him  imrighteous?  O  sinner,  under- 
stand how  much  better  it  is  to  avoid  the  stroke  of  Divine 
justice,  than  accuse  it!  God  will  be  found  true,  and  every 
man  a  liar,  that  he  may  be  justified  when  he  speaks,  and 
be  clear  when  he  judges,  Psal.  Ii.  4. 

6.  Yet  are  we  not  to  imagine  any  certain  fixed  rule,  ac- 
cording whereto  (except  in  the  case  of  the  unpardonable 
sin)  the  divine  dispensation  is  mea.snred  in  cases  of  this 
nature  :  viz.  That,  when  a  sinner  hath  contended  just  so 
long,  or  to  such  a  degree,  against  his  grace  and  Spirit  in 
his  Gospel,  he  shall  be  finally  rejected  ;  or  if  but  so  long, 
or  not  to  such  a  degree,  he  is  yet  certainly  to  be  further 


tried,  or  treated  with.  It  is  little  to  be  doubted,  but  he 
puts  forth  the  power  of  victorious  grace,  at  length,  upon 
some  more  obstinate  and  obdurate  sinners,  and  tl  at  have 
longer  persisted  in  their  rebellions,  (not  having  sinned 
the  unpardonable  sin,)  and  gives  over  some  sooner,  as  it 
seems  good  unto  him.  Nor  doth  he  herein  owe  an  account 
to  any  man  of  his  matters.  Here  sovereign  good  pleasure 
rules  and  arbitrates,  that  is  tied  to  no  certain  rule.  Nei- 
ther, in  these  variations,  is  there  any  show  of  that  blameable 
Trt>ou,jTio\tiipia  or  accepting  of  persons,  which,  in  his  own 
word,  he  so  expressly  disclaims.  We  must  distinguish 
matters  of  right,  (even  such  as  are  so  by  promise  only,  as 
well  as  others,)  and  matters  of  mere  unpromLsed  favour. 
In  matters  of  right,  to  be  an  accepter  of  persons,  is  a  thing 
most  highly  culpable  with  men,  and  which  can  have  no 
place  with  the  holy  God  :  i.  e.  when  a  human  judge  hath 
nis  rule  before  him,  according  whereto  he  is  to  estimate 
men's  rights,  in  judgment ;  there,  to  regard  the  person  of 
the  rich,  or  of  the  poor,  to  the  prejudice  of  the  justice  of 
the  cause,  were  an  insufferable  iniquity  ;  as  it  were  also  in 
a  private  person  to  withhold  another's  right,  because  he 
hath  no  kindness  Ipr  him.  So  even  the  great  God  himself, 
though  of  mere  grace  he  first  fixed  and  established  the 
rule,  (fitly  therefore  called  the  covenant,  or  law  of  grace,) 
by  which  he  will  proceed  in  pardoning  and  justifying  men, 
or  in  condemning  and  holding  them  guilty,  both  here,  and 
in  the  final  judgment ;  yet  having  fixed  it,  he  will  never 
recede  from  it ;  so  as  either  to  acquit  an  impenitent  vmbe- 
liever,  or  condemn  a  believing  penitent.  If  we  confess  our 
sins,  he  is  faithful  and  just  to  forgive.  None  shall  be  ever 
able  to  accuse  him  of  breach  of  faith,  or  of  transgressing 
his  own  rules  of  justice.  We  find  it  therefore  said  in  re- 
ference to  the  judgment  of  the  last  day,  when  God  shall 
render  to  every  man  according  to  his  works,  whether  they 
be  Jews  or  gentiles,  that  there  is  no  respect  of  persons  ^vith 
God,  Rom.  ii.  6 — 11.  yet  {qui  proviisit  ptEnitenti,  reniam, 
non  promisU peccanti  pccnit^ntlam)  whereas  he  hath,  by  his 
evangelical  law,  ascertained  pardon  to  one  that  sincerely 
obeys  it,  but  hath  not  promised  grace  to  enable  them  to  do 
so,  to  them  that  have  long  continued  wilfully  disobedient 
and  rebellious;  this  communication  of  grace  is,  therefore, 
left  arbitrary,  and  to  be  dispensed,  as  the  matter  of  free 
and  una.ssured  favour,  as  it  seems  him  good.  And  indeed, 
if  in  matters  of  arbitrary  favour,  respect  of  persons  ought 
to  have  no  place,  friendship  were  quite  excluded  the  world, 
and  would  be  .swallowed  up  of  strict  and  rigid  ju.stice.  I 
ought  to  take  all  men  for  my  friends  alike,  otherwise  than 
as  justice  should  oblige  me  to  be  more  respectful  to  men 
of  more  merit. 

7.  Wherefore  no  man  can  certainly  know,  or  ought  to 
conclude,  concerning  himself  or  others,  as  long  as  they 
live,  that  the  season  of  grace  is  quite  over  with  them.  As 
we  can  conceive  no  rule  God  hath  set  to  himself  to  pro- 
ceed bv,  in  ordinary  cases  of  this  nature  ;  so  nor  is  there 
any  he  hath  set  unto  us  to  judge  by,  in  this  case.  It  were 
to  no  purpo.se,  and  could  be  of  no  use  to  men,  to  know  so 
much ;  therefore  it  were  unreasonable  to  expect  God 
should  have  settled  and  declared  any  rule,  by  which  they 
might  come  bv  the  knowledge  of  it.'  As  the  case  is  then, 
riz.  there  being  no  such  rule,  no  such  thing  can  be  con- 
cluded ;  for  who  can  tell  what  an  arbitrary,  sovereign,  free 
agent  will  do,  if  he  declare  not  his  own  purpose  himself? 
How  should  it  be  known,  when  the  Spirit  of  God  hath 
been  often  working  upon  the  .soul  of  a  man,  that  this  or 
that  shall  be  the  last  act,  and  that  he  will  never  put  forth 
another  ?  And  why  should  God  make  it  known  ?  To  the 
person  himself  whose  case  it  is,  'tis  manifest  it  could  be 
no  benefit.  Nor  is  it  to  be  thought  the  holy  God  will 
ever  ,so  alter  the  course  of  his  own  proceedings,  but  that 
it  shall  finally  be  seen  to  all  the  world,  that  every  man's 
destruction  was,  entirelv,  and  to  the  last,  of  himself  If 
God  had  made  it  evident  to  a  man,  that  he  were  finally 
rejected,  he  were  obliged  to  believe  it.  But  shall  it  ever 
be  said,  God  hath  made  anv  thing  a  man's  duty,  which 
were  inconsistent  with  his  felicity.  The  having  smned 
himself  into  such  a  condition  wherein  he  is  forsaken  of 
God,  is  indeed  inconsistent  with  it.  And  so  the  case  is 
10  stand,  i.  e.  that  his  perdition  he  in  immediate  connexion 
with  his  sin,  not  with  his  duty.  As  it  would  be  in  imme- 
diate, necessary  connexion  with  his  duly,  if  he  were  bound 


WEPT  OVER  LOST  SOULS. 


445 


to  believe  himself  finally  forsaken,  and  a  lost  creature. 
For  that  belief  makes  him  hopeless,  and  a  very  devil,  jus- 
tifies his  unbelief  of  the  Gospel,  towards  himself,  by  re- 
moving and  shutting  up,  towards  him,  the  object  of  such  a 
faith,  and  consequently  brings  the  matter  to  this  state,  that 
he  perishes,  =  not  because  he  doth  not  believe  God  recon- 
cileable  to  man,  but  because,  with  particular  application  to 
himself,  he  ought  not  so  to  believe. 

And  it  were  most  unfit,  and  of  very  pernicious  conse- 
quence, that  such  a  thing  should  be  generally  known  con- 
cerning others.  It  were  to  anticipate  the  final  judgment, 
to  create  a  hell  upon  earth,  to  tempt  them  whose  doom 
were  already  known,  to  do  all  the  mischief  in  the  world, 
which  malice  and  despair  can  suggest,  and  prompt  them 
unto ;  it  were  to  mingle  devils  with  men !  and  fill  the 
world  with  confusion  !  How  should  parents  know  how  to 
behave  themselves  towards  children,  a  husband  towards 
the  wife  of  his  bosom  in  such  a  case,  if  it  were  known 
they  were  no  more  to  counsel,  exhort,  admonish  them, 
pray  with  or  for  them,  than  if  they  were  devils  ! 

And  if  there  were  such  a  rule,  how  frequent  misappli- 
cations would  the  fallible  and  distempered  minds  of  men 
make  of  it !  so  that  they  would  be  apt  to  fancy  themselves 
warranted  to  judge  severely,  or  uncharitably,  and  (as  the 
truth  of  the  case  perhaps  is)  unjustly  concerning  others, 
from  which  they  are  so  hardly  withheld,  when  they  have 
no  such  pretence  to  embolden  them  to  it,  but  are  so  strictly 
forbidden  it ;  and  the  judgment-seat  so  fenced,  as  it  is,  by 
the  most  awful  interdicts,  against  their  usurpations  and 
encroachments.  We  are  therefore  to  reverence  the  wis- 
dom of  the  Divine  government,  that  things  of  this  nature 
are  among  the  arcana  of  it ;  some  of  those  secrets  which 
belong  not  to  us.  He  hath  revealed  what  was  fit  and  ne- 
cessary for  us  and  our  children,  and  envies  to  man  no  use- 
ful knowledge. 

But  it  may  be  said,  when  the  apostle  (1  John  v.  16.) 
directs  to  pray  for  a  brother  whom  we  see  sinning  a  sin 
that  is  not  unto  death,  and  adds,  there  is  a  sin  unto  death, 
I  do  not  say  he  shall  pray  for  it ;  is  it  not  implied  that  it 
may  be  known  when  one  sins  that  sin  unto  death,  not  only 
to  himself,  but  even  to  others  too'?  I  answer  it  is  implied 
there  may  be  too  probable  appearances  of  it,  and  much 
ground  to  suspect  and  fear  it  concerning  some,  in  some 
cases ;  as  when  any  against  the  highest  evidence  of  the 
truth  of  the  Christian  religion,  and  that  Jesus  is  the  Christ, 
or  the  Messiah,  (the  proper  and  most  suflSciently  credible 
testimony  whereof,  he  hart  mentioned  in  the  foregoing 
verses,  under  heads  to  which  the  whole  evidence  of  the 
truth  of  Christianity  may  be  filly  enough  reduced,)  do  not- 
withstanding, from  that  malice,  which  blinds  their  under- 
standing, persist  in  infidelity,  or  apostatize  and  relapse  into 
it  from  a  former  profession,  there  is  great  cause  of  suspi- 
cion, lest  such  have  sinned  that  sin  unto  death.  Where- 
upon yet  it  is  to  be  observed,  he  doth  not  expressly  forbid 
praying  for  the  persons  whose  case  we  may  doubt ;  only 
he  doth  not  enjoin  it,  as  he  doth  for  others,  but  only  says, 
I  do  not  say  ye  shall  pray  for  it,  i.  e.  that  in  his  present  di- 
rection to  pray  for  others,  he  did  not  intend  such,  but  an- 
other sort,  for  whom  they  might  pray  remotely  from  any 
such  suspicion  :  fi';.  that  he  meant  tioto  such  praying  as 
ought  to  be  interchanged  between  Christian  friends,  that 
have  reason,  in  the  main,  to  be  well  persuaded  concerning 
one  another.  In  the  mean  time  intending  no  opposition 
to  what  is  elsewhere  enjoined,  the  praying  for  all  men, 
(1  Tim.  ii.  1.)  without  the  persona!  exclusion  of  any,  as 
also  our  Lord  himself  praj'ed  indefinitely  for  his  most' ma- 
licious enemies,  Father,  forgive  them,  they  know  not  what 
they  do ;  though  he  had  formerly  said,  there  was  such  a 
sin  as  should  never  be  forgiven  ;  whereof  'tis  highly  pro- 
bable some  of  them  were  guilty:  yet  such  he  doth  not  ex- 
pressly except ;  but  his  prayer  being  in  the  indefinite,  not 
the  universal,  form,  'lis  lo  be  supposed  it  must  mean  such 
as  were  within  the  compass  and  reach  of  prayer,  and  ca- 
pable of  benefit  by  it.  Nor  doth  the  apostle' here  direct 
personally  to  exclude  any,  only  that  indefinitely  and  in  the 
general  such  must  be  supposed  not  meant  as  had  sinned 
the  sin  unto  death  ;  or  must  be  conditionally  excluded  if 
ihey  had,  without  determining  who  had  or  had  not.  To 
which  purpose  it  is  very  observable,  that  a  more  abstract 
s  See  more  to  the  purpose  in  this  Appendix 


form  of  expression  is  used  in  this  latter  clause  of  this 
verse.  For  whereas  in  the  former  posilire  part  of  the 
direction,  he  enjoins  praying  for  him  or  them  that  had  not 
sinned  tmto  death  ;  (viz.  concerning  whom  there  was  no 
ground  for  any  such  imagination  or  suspicion  that  they 
had ;)  in  the  negative  part,  concerning  such  as  might  have 
sinned  it,  he  doth  not  say  for  him  or  them,  but  for  it,  (i.  e. 
concerning,  in  reference  to  it,)  as  if  he  had  said,  the  case 
in  general  only  is  to  be  excepted,  and  if  persons  are  to  be 
distinguished  (since  every  sin  is  some  one's  sin,  the  sin  of 
some  person  or  other)  let  God  distinguish,  but  do  not  you, 
'tis  enough  for  you  to  except  the  sin,  committed  by  whom- 
soever. And  though  the  former  part  of  the  verse  speaks 
of  a  particular  person,  "  If  a  man  see  his  brother  sin  a  sin 
that  is  not  unto  death,"  which  is  as  determinate  to  a  person 
as  the  sight  of  our  eye  can  be,  it  doth  not  follow  the  latter 
part  must  suppose  a  like  particular  determination  of  any 
person's  case,  that  he  hath  sinned  it.  I  in^iy  have  great 
reason  to  be  confident  such  and  such  have  not,  when  I  can 
only  suspect  that  such  a  one  hath.  And  it  is  a  thing  much 
less  unlikely  to  be  certain  to  oneself  than  another,  for 
they  that  have  sinned  imto  death,  are  no  doubt  so  blinded 
and  stupified  by  it,  that  they  are  not  more  apt  or  compe- 
tent to  observe  themselves,  and  consider  their  case,  than 
others  may  be. 

8.  But  though  none  ought  to  conclude  that  their  day  or 
season  of  grace  is  quite  expired,  yet  they  ought  deeply  to 
apprehend  the  danger,  lest  it  should  expire,  before  their 
necessary  work  be  done,  and  their  peace  made.  For  though 
it  can  be  of  no  use  to  them  to  know  the  former,  and  there- 
fore they  have  no  means  appointed  them  by  which  to  know 
it,  'tis  of  great  use  to  apprehend  the  latter  ;  and  they  have 
sufficient  groimd  for  the  apprehension.  All  the  cautions 
and  warnings  wherewith  the  Holy  Spirit  abounds,  of  the 
kind  with  those  already  meniionecl,  have  that  manifest  de- 
sign. And  nothing  can  be  more  important,  or  apposite  to 
this  purpose,  than  that  solemn  charge  of  the  great  apostle, 
Phil.  ii.  1'2.  Work  out  your  own  salvation  with  fear  and 
trembling ;  considered  together  with  the  subjoined  ground 
of  it,  ver.  13.  For  it  is  God  that  worketh  in  you  to  will 
and  to  do  of  his  own  good  pleasure.  How  correspondent 
is  the  one  with  the  other ;  wark,  for  he  works  :  there  were 
no  working  at  all  to  any  purpose,  or  with  any  hope,  if  he 
did  not  work.  And  work  with  fear  and  trembling,  for  he 
works  of  his  own  good  pleasure,  q.  d.  "  'Twere  the  greatest 
folly  imaginable  to  trifle  with  one  that  works  at  so  perfect 
liberty,  under  no  obligation,  that  may  desist  when  he  will; 
to  impose  upon  so  absolutely  sovereign  and  arbitrary  an 
agent,  that  owes  you  nothing ;  and  from  whose  former 
gracious  operations  not  complied  with,  you  can  draw  no 
argument  unto  any  following  ones,  that  because  he  doth, 
therefore  he  will  As  there  is  no  certain  connexion  be- 
tween present  time  and  future,  but  all  time  is  made  up  of 
undepeuding,  not  strictly  coherent,  moments,  so  as  no  man 
can  be  sure,  because  one  now  exists,  another  shall ;  there 
is  also  no  more  certain  connexion  between  the  arbitrary 
acts  of  a  free  agent  within  such  time  ;  so  that  I  cannot  be 
sure,  because  he  now  darts  in  light  upon  me,  is  now  con- 
vincing me,  now  awakening  me,  therefore  he  will  still  do  so, 
again  and  again.  Upon  this  ground  then,  what  exhortation 
could  be  more  proper  than  this  ■?  "  Work  out  your  salvation 
with  fear  and  trembling."  What  could  be  more  awfully 
monitor}',  and  enforcing  of  it,  than  that  he  works  only  of 
mere  good  will  and  pleasured  How  should  I  tremble  to 
think,  if  I  should  be  negligent,  or  undutiful,  he  may  give 
out  the  next  moment,  nay  let  the  work  fall,  and  me  perish ! 
And  there  is  more  especial  cause  for  such  an  apprehen- 
sion, upon  the  concurrence  of  such  things  as  these  : 

1.  If  the  workings  of  God's  Spirit  upon  the  soul  of  a 
man  have  been  more  than  ordinarily  strong  and  urgent,  and 
do  now  cease  :  if  there  have  been  more  powerful  convic- 
tions, deeper  humiliations,  more  awakened  fears,  more 
formed  purposes  of  a  new  life,  more  fervent  desires,  that 
are  now  all  vanished  and  fled,  and  the  sinner  is  returned 
to  his  old  dead  and  dull  temper. 

2.  If  there  be  no  disposition  to  reflect  and  consider  the 
difference,  no  sense  of  his  loss,  but  he  apprehends  such 
workings  of  spirit  in  him  imnecessary  troubles  to  him, 
and  thinks  it  well  he  is  delivered  and  eased  of  them. 


446 


THE  REDEEMER'S  TEARS 


3.  If  in  the  time  when  he  was  under  such  workings  of 
spirit,  he  had  made  knoivn  his  case  to  his  minister,  or  any 
godly  friend,  whose  company  he  now  shuns,  as  not  willing 
to  be  piit  in  mind  or  hear  any  more  of  such  matters. 

4.  If  hereupon  he  hath  more  indulged  sensual  inclina- 
tion, taken  more  liberty,  gone  against  the  checks  of  his 
own  conscience,  broken  former  good  resolutions,  involved 
himself  in  the  guilt  of  any  grosser  sins. 

5.  If  conscience,  so  baffled,  be  now  silent ;  lets  him 
alone,  grows  more  sluggish  and  weaker  (which  it  must)  as 
his  lusts  grow  stronger. 

6.  If  the  same  lively  powerful  ministry,  which  before 
affected  him  much,  now  moves  him  not. 

7.  Ifespeciallyheis  grown  into  a  dislike  of  such  preach- 
ing ;  if  serious  godliness,  and  what  tends  to  it,  are  become 
distasteful  to  him ;  if  discourses  of  God,  and  Christ,  of 
death  and  judgment,  and  of  a  holy  life,  are  reckoned  super- 
fluous and  needless,  are  unsavoury  and  disrelished  ;  if  he 
have  learned  to  put  disgraceful  names  upon  things  of  this 
import,  and  the.  persons  that  most  value  them,  and  live 
accordingly  ;  if  he  hath  taken  the  seat  of  the  scorner,  and 
makes  it  his  business  to  deride  what  he  had  once  a  rever- 
ence for,  or  took  some  complacency  in. 

8.  If,  upon  all  this,  God  withdraw  such  a  ministry,  so 
that  he  is  now  warned  and  admonished,  exhorted  and 
striven  with,  as  formerly,  no  more.  O  the  fearful  danger 
of  that  man's  case !  Hath  he  no  cause  to  fear  lest  the 
things  of  his  peace  should  be  for  ever  hid  from  his  eyes  ■?, 
Surely  he  hath  much  cause  of  fear,  but  not  of  despair. 
Fear  would  in  this  case  be  his  great  duty,  and  might  yet 
prove  the  means  of  saving  him ;  despair  would  be  his  very 
heinous  and  destroying  sin.  If  yet  he  would  be  stirred  up 
to  consider  his  case,  whence  he  is  fallen,  and  whither  he  is 
falling,  and  set  himself  to  serious  seekings  of  God,  cast 
down  himself  before  him,  abase  himself,  cry  for  mercy,  as 
for  his  life,  there  is  yet  hope  in  his  case.  God  may  make 
here  an  instance  what  he  can  obtain  of  himself  to  do  for  a 
perishing  wretch  !     But, 

IV.  If  with  any  that  have  lived  under  the  Gospel,  their 
day  is  quite  expired,  and  the  things  of  their  peace  now  for 
ever  hid  from  their  eyes,  this  is  in  itself  a  most  deplorable 
ca.se,  and  much  lamented  by  our  Lord  Jesus  himself  Thai 
the  case  is  in  itself  most  deplorable,  who  sees  not  1  A  soul 
lost !  a  creature  capable  of  God  !  upon  its  way  to  him  ! 
near  to  the  kingdom  of  God  !  shipwrecked  in  the  port !  O 
sinner,  from  how  high  a  hope  art  thou  fallen  !  into  what 
depths  of  misery  and  wo  !  And  that  it  was  lamented  by 
our  Lord,  is  in  the  text.  He  beheld  the  city,  (very  gene- 
rally, we  have  reason  to  apprehend,  inhabited  by  such 
wretched  creatures,)  and  wept  over  it.  This  was  a  very 
affectionate  lamentation.  We  lament  often,  very  heartily, 
many  a  sad  case,  for  which  we  do  rot  shed  tears.  But 
tears,  such  tears,  falling  from  such  eyes !  the  issues  of  the 
purest  and  best  governed  passion  that  ever  was,  showed 
the  true  greatness  of  the  cause.  Here  could  be  no  exor- 
bitancy or  unjust  excess,  nothing  more  than  was  propor- 
tionable to  the  occa,sion.  There  needs  no  other  proof  that 
this  is  a  sad  ca.se,  than  that  our  Lord  lamented  it  with 
tears,  which  that  he  did,  we  are  plainly  told,  so  that  touch- 
ing that,  there  is  no  place  for  doubt.  All  that  is  liable  to 
question  i.s,  whether  we  are  to  conceive  in  him  any  like 
resentments  of  such  cases,  in  his  present  glorified  state  ? 

Indeed  we  cannot  think  heaven  a  place  or  state  of  .sad- 
ness, or  lamentation ;  and  must  take  heed  of  conceiving 
any  thing  there,  especially  on  the  throne  of  glory,  unsuit- 
able to  the  most  perfect  nature,  and  the  most  glorious  .state. 
We  are  not  to  imagine  tears  there,  which  in  that  happy 
legion  are  wiped  away  from  inferior  eyes;  no  grief,  sor- 
row, or  sighing,  which  are  all  fled  away,  and  shall  be  no 
more  ;  as  there  can  be  no  olher  turbid  passion  of  any  kind. 
But  when  expressions  thai  import  anger,  or  grief,  are  used, 
even  concerning  God  himself,  we  must  sever  in  our  con- 
ception every  thing  of  imperfection,  and  a.scribe  every 
thing  of  real  perfection.  We  are  not  to  think  such  expres- 
sions signify  nothing,  that  they  have  no  meaning,  or  that 
nothing  at  all  is  lo  be  attributed  to  him  under  them. 

Nor  are  we  again  to  think  they  signify  the  same  thing 
with  what  we  find  in  ourselves,  and  are  wont  to  express 
by  those  names.  In  the  Divine  nature,  there  may  be  real, 
and  yet  most  serene,  complacency  and  displacency,  vi:. 


that  are  unaccompanied  with  the  least  commotion,  and  im- 
port nothing  of  imperfection,  but  perfection  rather,  as  it  is 
a  perfection  to  apprehend  things  suitably  to  what  in  them- 
selves they  are.  The  Holy  Scriptures  frequently  speak  of 
God  as  angry,  and  grieved  for  the  sins  of  men,  and  their 
miseries  which  ensue  therefrom.  And  a  real  aversion  and 
dislike  is  signified  thereby,  and  by  many  other  expressions, 
which  in  us  would  signify  vehement  agitations  of  affec- 
tion, that  we  are  sure  can  have  no  place  in  him.  We 
ought  therefore  in  our  own  thoughts  to  ascribe  to  him  that 
calm  aversion  of  will,  in  reference  to  the  sins  and  miseries 
of  men  in  general ;  and,  in  our  own  apprehensions,  to  re- 
move to  the  utmost  distance  from  him  all  such  agitations 
of  passion  or  afiection,  even  though  some  expressions  that 
occur,  carry  a  great  appearance  thereof,  should  they  be 
understood  according  to  human  measures,  as  they  are  hu- 
man forms  of  speech.  As,  to  instance  in  what  is  said  by 
the  glorious  God  himself,  and  very  near  in  sense  to  what 
we  have  in  the  text,  what  can  be  more  pathetic,  than  that 
lamenting  wi.sh,  Psal.  Ixxxi.  13.  O  that  my  people  had 
hearkened  unto  me,  and  Israel  had  walked  in  my  ways ! 

But  we  must  take  heed  lest,  under  the  pretence  that  we 
cannot  ascribe  every  thing  to  God  that  such  expressions 
seem  to  import,  we  therefore  ascribe  nothing.  We  ascribe 
nothing,  if  we  do  not  ascribe  to  a  real  unwillingness  that 
men  should  sin  on,  and  perish  ;  and  consequently  a  real 
willingness  that  they  should  turn  to  him,  and  live ;  which 
so  many  plain  texts  assert.  And  therefore  it  is  unavoid- 
ably imposed  upon  us,  to  believe  that  God  is  truly  unwil- 
ling of  some  things,  which  he  doth  not  think  fit  to  inter- 
pose his  omnipoiency  lo  hinder,  and  is  truly  willing  of 
some  things,  which  he  doth  not  put  forth  his  omnipotency 
to  eflect.  That  he  most  fitly  makes  this  the  ordinary  course 
of  his  dispensations  towards  men,  to  govern  them  by  laws, 
and  promises,  and  threatenings,  (made  most  express  to 
them  that  live  under  the  GospelJ  to  work  upon  their  minds, 
their  hope,  and  their  fear  ;  affording  them  the  ordinary 
assistances  of  supernatural  light  and  influence,  with  which 
he  requires  them  to  comply,  and  which,  upon  their  refus- 
ing to  do  so,  he  may  most  righteously  withhold,  and  give 
them  the  victory  to  their  own  ruin ;  though  oftentimes  he 
doth,  from  a  sovereignty  of  grace,  put  forth  that  greater 
power  upon  others,  equally  negligent  and  obstinate,  not  to 
enforce,  but  effectually  to  incline,  their  wills,  and  gain  a 
victory  over  them,  to  their  salvation. 

Nor  is  his  will  towards  the  rest  altogether  ineffectual, 
though  it  have  not  this  etiect.  For  whosoever  thou  art  that 
livest  under  the  Gospel,  though  thou  dost  not  know  that 
God  so  wills  thy  conversion  and  salvation,  as  to  eflect  it, 
whatsoever  resistance  thou  now  makest ;  though  thou  art 
not  sure  he  will  finally  overcome  all  thy  resistance,  and 
pluck  thee  as  a  fireband  out  of  the  mouth  of  hell ;  yet 
thou  canst  not  say  his  good  will  towards  thee  hath  been 
without  any  effect  at  all  tending  thereto.  He  hath  often 
called  upon  thee  in  his  Go.spel,  to  repent  and  turn  to  him 
through  Christ ;  he  hath  waited  on  thee  with  long  patience, 
and  given  thee  time  and  space  of  repentance ;  he  hath 
within  that  lime  been  often  at  work  with  thy  soul.  Hath 
he  nol  many  times  let  in  beams  of  light  upon  thee  1  shown 
thee  the  evil  of  Ihy  ways  1  convinced  thee  1  awakened 
thee  1  half  persuaded  thee  I  and  thou  never  hadst  reason 
to  doubt,  but  that  if  Ihou  hadst  set  thyself  with  serious 
diligence  to  work  out  thy  own  salvation,  he  would  have 
wrought  on,  so  as  to  have  brought  things  to  a  blessed  issue 
for  thy  soul. 

Thou  mighlest  discern  his  mind  towards  thee  tobe  agree- 
able to  his  word,  wherein  he  hath  testified  to  thee  he  de- 
sired nol  the  deaih  of  sinners,  that  he  hath  no  pleasure  in 
the  death  of  him  ihat  dieth,  or  in  the  death  of  the  wicked, 
hut  that  he  should  turn  and  live  ;  exhorted  thee,  expostu- 
lated with  Ihce,  and  others  in  thy  condition,  Turn  ve.  turn 
ye,  why  will  ye  die  1  He  hath  told  Ihee  expressly  tliy  ""''- 
bornness,  and  contending  against  him,  did  grieve  hiin,  and 
vex  his  Spirit;  that  thy  sin,  wherein  ihou  hast  indulged 
thyself,  hath  been  an  abominalion  to  him,  that  it  was  the 
abominable  thing  which  his  soul  hated,  that  he  was  broken 
with  thewhorish  heart  of  such  as  thou,  and  pressed  there- 
with, as  a  cart  that  was  full  of  sheaves. 

Now  such  expressions  as  these,  though  thcv  are  bor- 
rowed from  man,  and  must  be  understood  suitably  to  God, 


WEPT  OVER  LOST  SOULS. 


447 


though  they  do  not  signify  the  thing  with  him  as  they  do 
in  US,  yet  they  do  not  signify  nothing.  As  when  hands 
and  eyes  are  attributed  to  God,  they  do  not  signify  as  they 
do  with  us,  yet  they  signify  somewhat  correspondent,  as 
active  and  visive  power :  so  these  expressions,  though  they 
signify  not,  in  God,  such  unquiet  motions  and  passions, 
as  they  would  in  us,  they  do  signify  a  mind  and  will,  really, 
though  with  the  most  perfect  calmness  and  tranquillity,  set 
against  sin,  and  the  horrid  consequences  of  it,  which  yet, 
for  greater  reasons  than  we  can  understand,  he  may  not 
see  iit  to  do  all  he  can  to  prevent.  And  if  we  know  not 
how  to  reconcile  such  a  will  in  God,  with  some  of  our 
notions  concerning  the  Divine  nature  ;  shall  we,  for  what 
we  have  thought  of  him,  deny  what  he  hath  so  expressly 
said  of  himself,  or  pretend  to  understand  his  nature  better 
than  he  himself  doth  1' 

And  when  we  see  from  such  express  sayings  in  Scrip- 
ture, reduced  to  a  sense  becoming  God,  how  God's  mind 
stands  in  reference  to  sinners,  and  their  self-destroying 
ways,  we  may  thence  apprehend  what  temper  of  mind  our 
Lord  Jesus  also  bears  towards  them  in  the  like  case,  even 
in  his  glorified  state.  For  can  you  think  there  is  a  dis- 
agreement between  him  and  the  Father  about  these  things  1 
And  whereas  we  find  our  blessed  Lord,  in  the  days  of  his 
flesh,  one  while  complaining  men  would  not  come  to  him 
that  they  might  have  life,  (John  v.  40.)  elsewhere  grieved 
at  the  hardne.ss  of  their  hearts,  (Mark  lii.  5.)  and  here  scat- 
tering tears  over  siiming  and  perishing  Jerusalem ;  we  can- 
not doubt  but  that  the  (iimoceut)  perturbation,  which  his 
earthly  state  did  admit,  being  severed,  his  mind  is  still  the 
same,  in  reference  to  cases  of  the  same  nature  ;  for  can  we 
think  there  is  any  disagreement  between  him  and  himself! 
We  cannot  therefore  doubt  but  that, 

1.  He  distinctly  comprehends  the  truth  of  any  such  case. 
He  beholds  from  the  throne  of  his  glory  above,  all  the 
treaties  which  are  held  and  managed  with  sinners  in  his 
name,  and  what  their  deportments  are  therein.  His  eyes 
are  as  a  flame  of  fire,  wherewith  he  searches  hearts,  and 
trieth  reins.  He  hath  seen  therefore,  sinner,  all  along, 
every  time  an  offer  of  grace  hath  been  made  to  thee,  and 
been  rejected  ;  when  thou  hast  slighted  counsels  and  warn- 
ings that  have  been  given  thee,  exhortations  and  entreaties 
that  have  been  pressed  upon  thee,  for  many  years  together, 
and  how  thou  hast  hardened  thy  heart  against  reproofs  and 
threatenings,  against  promises  and  allurements ;  and  be- 
holds the  tendency  of  all  this,  what  is  like  to  come  of  it, 
and  that,  if  thou  persist,  it  will  be  bitterness  in  the  end. 

2.  That  he  hath  a  real  dislike  of  the  sinfulness  of  thy 
course.  It  is  not  indifferent  to  him  whether  thou  obeyest, 
or  disobeyest  the  Gospel ;  whether  thou  turn  and  repent  or 
no ;  that  he  is  truly  displeased  at  thy  trifling,  sloth,  negli- 
gence, impenilency,  hardness  of  heart,  stubborn  obstinacy, 
and  contempt  of  his  grace,  and  takes  real  offence  at  them. 

3.  He  hath  real  kind  propensions  towards  thee,  and  is 
ready  to  receive  thy  returning  soul,  and  effectually  to  me- 
diate with  the  offended  Majesty  of  heaven  for  thee,  as  long 
as  there  is  any  hope  in  thy  case. 

4.  When  he  sees  there  is  no  hope,  he  pities  thee,  while 
thou  seest  it  not,  and  dost  not  pity  thyself.  Pity  and  mer- 
cy above  are  not  names  only,  'tis  a  great  reality  that  is 
signified  by  them,  and  that  hath  place  there,  in  far  higher 
excellency  and  perfection,  than  it  can  with  us  poor  mortals 
here  below.  Ours  is  but  borrowed,  and  participated  from 
that  first  fountain  and  original  above.  Thou  dost  not 
perish  unlamented,  even  with  the  purest  heavenly  pity, 
though  thou  hast  made  thy  case  incapable  of  remedy.  As 
the  well-tempered  judge  bewails  the  sad  end  of  the  male- 
factor, whom  justice  obliges  him  not  to  spare,  or  save. 

And  now  let  us  consider  what  use  is  to  be  made  of  all 
this.  And  though  nothing  can  be  useful  to  the  persons 
themselves,  whom  the  Redeemer  thus  laments  as  lost,  yet 
that  he  doth  so,  may  be  of  great  use  to  others. 

Use.  Which  will  partly  concern  those  who  do  justly  ap- 
prehend this  is  not  their  case ;  and  partly  such  as  may  be 
in  great  fear  that  it  is. 

I.  For  such  as  have  reason  to  persuade  themselves  it  is 
not  their  case.  The  best  ground  upon  which  any  can  con- 
fidently conclude  this,  is  that  they  have  in  this  their  pre- 
sent day,  through  the  grace  of  God,  already  effectually 
t  See  the  Appends. 


known  the  things  of  their  peace,  such,  viz.  as  have  sin- 
cerely, with  all  their  hearts  and  souls,  turned  to  God,  taken 
him  to  be  their  God,  and  devoted  themselves  to  him,  to  be 
his ;  intrusting  and  subjecting  themselves  to  the  saving 
mercy  and  governing  power  of  the  Redeemer,  according  to 
the  tenor  of  the  gospel-covenant,  from  which  they  do  not 
find  their  hearts  to  swerve  or  decline,  but  resolve,  through 
Divine  assistance,  to  persevere  herein  all  their  days.  Now 
for  such  as  with  whom  things  are  already  brought  to  that 
comfortable  conclusion,  I  only  say  to  them, 

1.  Rejoice  and  bless  God  that  so  it  is.  Christ  your  Re- 
deemer rejoices  with  you,  and  over  you ;  you  may  collect 
it  from  his  contrary  resentment  of  their  case  who  are  past 
hope ;  if  he  weep  over  them,  he,  no  doubt,  rejoices  over 
you.  There  is  joy  in  heaven  concerning  you.  Angels 
rejoice,  your  glorious  Redeemer  presiding  in  the  joyful 
concert.  And  should  not  you  rejoice  for  yourselves  1  Con- 
sider what  a  discrimination  is  made  in  your  case!  To 
how  many  hath  that  Gospel  been  a  deadly  savour,  which 
hath  proved  a  savour  of  life  unto  life  to  you  !  How  many 
have  fallen  on  your  right  hand,  and  your  left,  stumbling 
at  the  stone  of  offence,  which  to  you  is  become  the  head- 
stone of  the  corner,  elect,  and  precious !  Whence  is  this 
difference  f  Did  you  never  slight  Christ  1  never  make 
light  of  offered  mercy  f  was  your  mind  never  blind  or 
vain  ■?  was  your  heart  never  hard  or  dead  ?  were  the  terms 
of  peace  and  reconciliation  never  rejected  or  disregarded 
by  you  1  How  should  you  admire  victorious  grace,  that 
would  never  desist  from  striving  with  you  till  it  had  over- 
come !  You  ate  the  triumph  of  the  Redeemer's  conquer- 
ing love,  who  might  have  been  of  his  wrath  and  justice  ! 
Endeavour  your  spirits  may  taste,  more  and  more,  the 
sweetness  of  reconciliation,  that  you  may  more  abound  in 
joy  and  praises.  Is  it  not  pleasant  to  you  to  be  at  peace 
with  God  1  to  find  that  all  controversies  are  taken  up  be- 
tween him  and  you  1  that  you  can  now  approach  him,  and 
his  terrors  not  make  you  afraid  ■?  that  you  can  enter  into 
the  secret  of  his  presence,  and  solace  yourselves  in  his  as- 
sured favour  and  love  1  How  should  you  joy  in  God 
through  Jesus  Christ,  by  whom  you  have  received  the 
atonement !  What  have  you  now  to  fear  1  If,  when  you 
were  enemies,  you  were  reconciled  by  the  death  of  Christ, 
how  much  more,  being  reconciled,  shall  you  be  saved  by 
his  life  f  How  great  a  thing  have  you  to  oppose  to  all  world- 
ly troubles  1  If  God  be  for  you,  who  can  be  against  you  1 
Think  how  mean  it  is  for  the  friends  of  God,  the  favourites 
of  heaven,  to  be  di.'^mayed  at  the  appearances  of  danger 
that  threaten  them  from  the  inhabitantsof  the  earth  !  What 
if  all  the  world  were  in  a  posture  of  hostility  against  you, 
when  the  mighty  Lord  of  all  is  your  friend  1  Take  heed  of 
thinking  meanly  of  his  power  and  love;  would  anyone 
dimini.sh  to  himself,  whom  he  takes  for  his  God  1  All 
people  wiU  walk  every  one  in  the  name  of  his  god ;  why 
should  not  you  inuch  more  in  the  name  of  yours,  glorying 
in  him,  and  making  your  boast  of  him  all  the  day  long'? 
O  the  reproach  which  is  cast  upon  the  glorious  name  of  the 
great  God,  by  their  diffidence  and  despondency,  who  visi- 
bly stand  in  special  relation  to  him,  but  fear  the  impotent 
malice  of  mortal  man  more  than  they  can  trust  in  his  Al- 
mighty love !  If  indeed  you  are  justified  by  faith,  and  have 
peace  with  God,  it  becomes  you  so  to  rejoice  in  the  hope 
of  the  glorj-  of  God,  as  also  to  glory  in  tribulation,  and  tell 
all  the  world  that  in  his  favour  stands  your  life,  and  that 
you  care  not  who  is  displeased  with  you  for  the  things 
wherewith,  you  have  reason  to  apprehend,  he  is  pleased. 

2.  Demean  yourselves  with  that  care,  caution,  and  duti- 
fulness  that  become  a  state  of  reconciliation.  Bethink 
yourselves  that  your  present  peace  and  friendship  with  God 
is  not  original,  and  continued  from  thence,  hut  hath  been 
interrupted  and  broken;  that  your  peace  is  not  that  of  con- 
stantly innocent  persons.  You  stand  not  in  this  good  emd 
happy  state  because  you  never  offended,  but  as  being  re- 
conciled, and  who  therefore  were  once  enemies.  And 
when  you  were  brought  to  know,  in  that  your  day,  which 
you  have  enjoyed,  the  things  belonging  to  your  peace,  you 
were  made  to  feel  the  smart  and  taste  the  bitterness  of  your 
having  been  alienated,  and  enemies  in  your  minds  by 
wicked  works.  When  the  terrors  of  God  did  beset  you 
round,  and  his,  arrows  stuck  fast  in  you,  did  you  not  then 


448 


THE  REDEEMER'S  TEARS 


find  trouble  and  sorrow  t  were  yon  not  in  a  fearful  expec- 
tation of  wrath  and  fieiy  indignation  to  consume  and  burn 
you  up  as  adversaries  1  Would  you  not  then  have  given 
all  the  world  for  a  peaceful  word  or  look  t  for  pjiy  glim- 
mering hope  of  peace  1  How  wary  and  afraid  should  you 
be  of  a  new  breach !  How  should  you  study  acceptable 
deportments,  and  to  walk  worthy  of  God  unto  all  well- 
pleasing  !  How  strictly  careful  should  you  be  to  keep 
faith  with  him,  and  abide  steadfast  in  his  covenant !  How 
concerned  for  his  interest!  and  in  what  agonies  of  spirit, 
when  you  behold  the  eruptions  of  enmity  against  him  from 
any  others  !  not  from  any  distrust,  or  fear  of  final  prejudice 
to  his  interest,  but  from  the  apprehension  of  the  unrighte- 
ousness of  the  thing  itself,  and  a  dutiful  love  to  his  name, 
throne,  and  government.  How  zealous  should  you  be  to 
draw  in  others!  how  fervent  in  your  endeavours,  within 
your  own  sphere,  and  how  large  in  your  desires,  extended 
as  far  as  the  sphere  of  the  universe,  that  every  knee  might 
bow  to  him,  and  every  tongue  confess  to  him !  They 
ought  to  be  more  deeply  concerned  for  his  righteous  cause, 
that  remember  they  were  once  most  unrighteously  engaged 
against  it.  And  ought  besides  to  be  filled  with  compas- 
sion towards  the  souls  of  men,  yet  in  an  unreconciled 
state,  as  having  known  by  the  terrors  of  the  Lord,  and  re- 
membering the  experienced  disraalness  and  horror  of  that 
state,  what  it  was  to  have  Divine  wrath  and  justice  armed 
against  you  with  Almighty  power !  And  to  have  heard 
the  thunder  of  such  a  voice,  "  I  lift  my  hand  to  heaven, 
and  swear  I  live  for  ever,  if  I  whet  my  glittering  sword, 
and  my  hand  take  hold  on  vengeance,  I  will  recompense 
fury  to  mine  adversaries,  vengeance  to  mine  enemies." — 
Do  you  not  know  what  the  case  is  like  to  be,  when  pot- 
sherds, that  should  strive  but  with  the  potsherds  of  the 
earth,  venture  to  oppose  themselves  as  antagonists  to  om- 
nipotency  1  And  when  briars  and  thorns  set  themselves 
in  battle-array  against  the  consuming  fire,  how  easily  it 
can  pass  through,  and  devour,  and  burn  them  up  together'? 
And  how  much  more  fearful  is  their  condition  that  know 
it  not !  but  are  ready  to  rush  like  the  horse  into  the  battle  ! 
Do  you  owe  no  duty,  no  pity  to  them  that  have  the  same 
nature  with  you,  and  with  whom  your  ca,se  was  once  the 
same  ?  If  you  do  indeed  know  the  things  of  your  peace 
God-ward,  so  as  to  have  made  your  peace,  to  have  come 
to  an  agreement,  and  struck  a  covenant  with  him ;  you 
have  now  taken  his  side,  are  of  his  confederates ;  not  as 
equals  but  subjects.  You  have  sworn  allegiance  to  him, 
•  and  associated  yourself  with  all  them  that  have  done  so. 
There  can  hereupon  be  but  one  common  interest  to  him 
and  you.  Hence  therefore  you  are  most  strictly  obliged 
to  wish  well  to  that  interest,  and  promote  it  to  your  utter- 
most, in  his  own  way,  i.  e.  according  to  his  openly  avowed 
inclination  and  design,  and  the  genuine  constitution  of 
that  kingdom  which  he  hath  erected,  and  is  intent  to  en- 
large and  extend  further  in  the  world.  That,  you  do  well 
know,  is  a  kingdom  of  grace;  for  his  natural  kingdom  al- 
ready confines  with  the  universe,  and  can  have  no  enlarge- 
ment,'without  enlarging  the  creation.  Whosoever  they 
are  that  contend  ag.ainst  him,  are  not  merely  enemies, 
therefore,  but  rebels.  And  you  see  he  aims  to  conquer 
them  by  love  and  goodness;  and  therefore  treats  with 
them,  and  seeks  to  establish  a  kingdom  over  them,  in  and 
by  a  Mediator,  who  if  he  were  not  intent  upon  the  same 
design,  had  never  lamented  the  destruction  of  any  of  them, 
and  wept  over  their  ruin,  as  here  you  find.  So,  therefore, 
should  you  long  for  the  conversion  of  .souls,  and  enlarge- 
ment ot  his  kingdom  this  way,  both  out  of  loyalty  to  hiia, 
and  compassion  towards  them. 

II.  For  such  as  may  be  in  great  fear  lest  this  prove  to  be 
their  case.  They  are  either  such  as  may  fear  it,  but  do 
not ;  or  such  as  are  deeply  afflicted  with  this  actual  fear. 

I.  For  the  former  .sort,  who  are  in  too  great  danger  of 
bringing  them.selves into  this  dreadful  deplorate  condition, 
hut  apprehend  nothing  of  it.  All  that  is  to  be  said  to 
them  apart  by  themselves,  is  only  to  awaken  them  out  of 
their  drowsy,  dangerous  slumber  and  security ;  and  then 
they  will  be  capable  of  being  spoken  to,  together  with  the 
other  sort.     Let  me  therefore, 

1.  Demand  of  yon;  do  you  believe  there  is  a  Lord 
over  you,  yea  or  no  1  Use  your  thoughts,  for  about  mat- 
ters that  concern  you  less,  you  can  think.     Do  you  not 


apprehend  you  have  an  invisible  Owner  and  Rnler,  that 

rightfully  claims  to  himself  an  interest  in  you,  and  a  go- 
verning power  over  youl  How  came  you  into  being'? 
You  know  you  made  not  your.selves.  Arid  if  you  yet  look 
no  higher  than  to  progenitors  of  your  own  kind,  mortal 
men,  as  you  are;  how  came  they  into  being'?  You  have 
so  much  understanding  about  you,  if  you  would  use  it,  as 
to  know  they  could  none  of  them  make  themselves  more 
than  you,  and  that,  therefore,  human  race  must  have  had 
its  beginning  from  some  superior  Maker.  And  did  not 
he  that  made  them  make  you  and  all  things  else  '?  Where 
are  your  arguments  to  prove  it  was  otherwise,  and  that 
this  world,  and  all  the  generations  of  men,  took  beginning 
of  themselves,  without  a  wise  and  mighty  Creator'?  Pro- 
duce your  strong  reasons,  upon  which  you  will  venture 
your  souls,  and  all  the  possibilities  of  your  being  happy  or 
miserable  to  eternity!  Will  your  imagination  make  you 
safe '?  and  protect  you  against  his  wrath  and  justice,  whose 
authority  you  will  not  own'?  Can  you,  by  it,  uncreate 
your  Creator,  and  nullify  the  eternal  Being  1  or  have  you 
any  thing  else,  besides  your  own  blind  imagination,  to 
make  you  confident,  that  all  things  came  of  nothing,  with- 
out any  maker  1  But  if  you  know  not  how  to  think  this 
reasonable,  and  apprehend  you  must  allow  yourselves  to 
owe  your  being  to  an  Almighty  Creator,  let  me, 

2.  Ask  of  you  how  you  think  your  life  is  maintained'! 
Doth  not  he  that  made  you  live,  keep  you  alive  ■?  Whereas 
you  have  heard  we  all  live,  and  move,  and  have  our  be- 
ings in  him,  doth  it  not  seem  most  likely  to  you  to  be  so  f 
Have  you  power  of  your  own  life  '?  Do  you  think  you  can 
live  as  long  as  you  will  ■?  At  least  do  you  not  find  you  need 
the  common  helps  of  meat  and  drink,  and  air  and  clothing, 
for  the  support  and  comfort  of  your  lives  1  And  are  not 
all  these  his  creatures  as  well  as  you  1  And  can  you  have 
them,  whether  he  will  or  no  1 

3.  And  how  can  you  think  that  he  that  made  and  main- 
tains you,  hath  no  right  to  rule  you'?  If  it  were  possible  any 
one  should  as  much  depend  upon  you,  would  you  not  claim 
such  power  over  him  1.  Can  you  suppose  yourself  to  be 
under  no  obligation  to  please  him,  who  hath  done  so  much 
for  you '?  and  to  do  his  will,  if  you  can  any  way  know  it '? 

4.  And  can  you  pretend  you  have  no  means  to  know  it '? 
That  book  that  goes  up  and  down  under  the  name  of  his 
Word,  can  you  disprove  it  to  be  his  Wordl  If  such  writings 
should  now  first  come  into  the  world,  so  sincere,  so  awful, 
so  holy,  so  heavenly,  bearing  so  expressly  the  Divine 
image,  avowing  themselves  to  be  from  God,  and  the  most 
wonderful  works  are  wrought  to  prove  them  his  word,  the 
deaf  made  to  hear,  the  blind  to  see,  the  dumb  to  speak,  the 
sick  healed,  the  dead  raised,  by  a  word  only  commanding 
it  to  be  so,  would  you  not  confess  this  to  be  sufficient  evi- 
dence that  this  revelation  came  from  heaven.  And  are 
you  not  sufficiently  assured  they  are  so  confirmed  ?  Do 
you  find  in  yourselves  any  inclination  to  cheat  your  child- 
ren, in  any  thing  that  concerns  their  well  being  1  Why 
should  you  more  su.spect  your  forefather's  design,  to  cheat 
you  in  the  mere  reporting  falsely  a  matter  of  fact  1  Was 
not  human  nature  the  same,  so  many  hundred  years  ago  1 
Did  ever  the  enemies  of  the  Christian  name,  in  the  earlier 
days  of  Christianity,  when  it  wa.s  but  a  novelty  in  the 
world,  and  as  much  hated,  and  endeavoured  to  be  rooted 
out,  as  ever  any  profession  was,  deny  such  matters  of  fact  ■? 
Have  not  .some  of  the  most  spiteful  of  them  confessed  it? 
Did  not  Christians  then  willingly  sacrifice  their  lives  by 
mulliludcs,  upon  the  assured  truth  ofthe.se  things.  Have 
they  not  been  ever  since  most  strictly  careful  to  preserve 
these  writings,  and  transmit  them,  as  wherein  the  all  of 
themselves  and  their  posterity  was  contained  1  And  where 
is  now  your  new  light  ^  where  are  your  latter  discoveries, 
upon  which,  so  many  ages  aller,  you  are  able  to  evict 
these  writings  of  falsehood,  or  dare  venture  to  disbelieve 
them  7 

5.  But  if  you  believe  these  writings  to  be  divine,  how 
expressly  is  it  told  you,  in  them,  what  the  state  of  your 
case  is  God-ward,  aiid  what  he  requires  of  yon !  You  may 
see  you  have  displeased  him,  and  how  you  are  to  please 
him,  as  hath  been  shown  before  in  this  discourse.  You 
know  that  you  have  lived  in  the  world  mindless  and  in- 
observant of  him,  not  tnisling,  fearing,  loving,  or  delight- 
ing in  him,  declining  his  acquaintance  and   converse; 


WEPT  OVER  LOST  SOULS. 


449 


seeking  your  own  pleasure,  following  your  inclination, 
doing  your  own  will ;  as  if  you  were  supreme,  never  mind- 
ing to  refer  your  actions  to  his  precepts  as  your  rule,  or  to 
his  glory  as  your  end.  And  from  tnat  word  of  his  you 
may  imderstand  all  this  to  be  very  displeasing  to  him. 
And  that  you  can  never  please  him  by  continuing  this 
course,  but  by  breaking  it  off,  and  returning  to  him  as  your 
Lord  and  your  God.  That  since  your  case  did  need  a  re- 
deemer, aud  reconciler,  and  he  hathprovided  and  appointed 
one  for  you ;  you  are  to  apply  yourselves  to  him,  to  commit 
and  subject  your  souls  to  him,  to  trust  in  his  merits  and 
blood,  and  submit  to  his  authority  and  government.  And, 

6.  Are  you  not  continually  called  hereto  by  the  Gospel, 
under  which  you  have  lived  all  this  while  1  so  that  you 
aje  in  actual,  continual  rebellion  against  him  all  the  while 
you  comply  not  with  this  call ;  every  breath  you  draw  is 
rebellious  breath.  There  is  no  moment  wherein  this  lies 
not  upon  you,  by  every  moment's  addition  to  your  time. 
And  that  patience  of  his  which  adds  by  moments  to  your 
life,  and  should  lead  you  to  repentance,  is,  while  you  re- 
pent not,  perverted  by  you,  only  to  the  treasuring  up  of 
wrath  against  the  day  of  wrath,  and  the  revelation  ot  his 
righteous  judgment. 

7.  And  do  you  not  find,  as  his  word  also  plainly  tells  you, 
a  great  averseness  and  disinclination  in  you  to  any  such 
serious  solemn  applying  yourself  to  him,  and  your  Re- 
deemer 1  Try  your  own  hearts ;  do  you  not  find  them  draw 
back  and  recoil  1  if  you  urge  them,  do  they  not  still  fly 
oSI  How  loth  are  you  to  retire  !  and  set  yourselves  to 
consider  your  case  !  and  unto  serious  seeking  of  God  in 
Christ !  both  from  a  reluctancy  and  indisposition  to  any 
such  employment  as  this  is  itself,  and  from  disaffection  to 
that  whereto  it  tends,  the  breaking  off  your  former  sinful 
course  of  life,  and  entering  upon  a  better.  And  does  not 
all  this  show  you  the  plain  truth  of  what  the  word  of  God 
hath  told  you,  that  the  Ethiopian  may  as  soon  change  his 
skin,  or  the  leopard  his  spots,  as  they  do  good  who  are  ac- 
customed to  do  evil;  (Jer.  xiii.  23.)  that  you  have  a  heart 
that  cannot  repent,  (Rom.  ii.  5.)  till  God  give  you  repent- 
ance to  life,  (Acts  xi.  IH.)  that  you  cannot  come  to  Christ 
till  the  Father  draw  you,  John  vi.  44.  Do  you  not  see 
your  case  theni  that  you  must  perish  if  you  have  not  help 
from  heaven,  if  God  do  not  give  you  his  grace,  to  over- 
come and  cure  the  averseness  and  malignity  of  your  na- 
ture 1  that  things  are  likely  thus  to  run  on  with  you  as  they 
have  from  day  to  day,  and  from  year  to  year ;  and  you 
that  are  unwilling  to  take  the  course  that  is  necessary  for 
your  salvation  to-day,  are  likely  to  be  as  unwilling  to- 
morrow, and  so  your  lives  consume  in  vanity,  till  you  drop 
into  perdition  1    But, 

8.  Dost  thou  not  also  know,  sinner,  (what  hath  been  so 
newly  shown  thee  from  God's  word,)  that,  by  thy  being 
under  the  Gospel,  thou  hast  a  day  of  grace  1  not  only  as 
offers  of  pardon  and  reconciliation  are  made  to  thee  in  it, 
but  also  as  through  it,  converting,  heart-renewing  grace 
iS  to  be  expected,  and  may  be  had  1  that  what  is  suflScient 
for  the  turning  and  changing  of  thy  heart,  is  usually  not 
given  all  at  once,  but  as  gentler  insinuations  (the  injection 
of  some  good  thoughts  and  desires)  are  complied  with, 
more  powerful  influences  may  be  hoped  to  follow"?  that 
therefore  thou  art  concerned,  upon  any  such  thought  cast 
into  thy  mind,  of  going  now  to  seek  God  for  the  life  of  thy 
soul,  to  strive,  thyself,  against  thy  own  disinclination  7  that 
if  thou  do  not,  but  yield  to  it,  and  still  defer,  it  may  prove 
mortal  to  theel  For  is  it  not  plain  to  thee  in  itself,  and 
from  what  hath  been  said,  that  this  day  hath  its  limits,  and 
will  come  to  an  end  1  Dost  thou  not  know  thou  art  a  mor- 
tal creature,  that  thy  breath  is  in  thy  nostrils'!  Dost  thou 
know  how  near  thou  art  to  the  end  of  thy  life  1  and  how 
few  breaths  there  may  be  for  thee  between  this  present 
moment  and  eternity  1  Dost  thou  not  know  thy  day  of 
grace  may  end  before  thy  life?  that  thou  mayst  be"  cast  far 
enough  out  of  the  sound  of  the  Gospel  1'  and  if  thou 
shouldst  carry  any  notices  of  it  with  thee,  thou,  who  hast 
been  so  unapt  to  consider  them,  while  they  were  daily 
pressed  upon  thee,  wilt  most  probably  be  less  apt  when 
thou  hearest  of  no  such  thing  1  that  thou  mayst  live  still 
under  the  Gospel,  and  the  Spirit  of  grace  retire  from  thee, 
and  never  attempt  thee  more  for  thy  former  despiting  of 
it  t  For  what  obligation  hast  thou  upon  that  blessed  Spirit  1 


Or  why  shouldst  thou  think  a  Deity  bound  to  attend  upon 
thy  triflings  1     And, 

9.  If  yet  all  this  move  not :  consider  what  it  will  be  to 
die  unreconciled  to  God !  Thou  hast  been  his  enemy,  he 
hath  made  thee  gracious  offers  of  peace,  waited  long  upon 
thee,  thou  hast  made  light  of  all.  The  matter  must  at 
length  end  either  in  reconciliation  or  vengeance !  The 
former  is  not  acceptable  to  thee :  art  thou  prepared  for  the 
latter  1  canst  thou  sustain  it  1  Is  it  not  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God  1  Thou  wilt  not  do 
him  right ;  he  must  then  right  himself  upon  thee.  Dost 
thou  think  he  cannot  do  if!  canst  thou  doubt  his  power  1 
Cast  thine  eyes  about  thee,  behold  the  greatness  (as  far  as 
thou  canst)  of  this  creation  of  his,  whereof  thou  art  a  very 
little  part.  He  that  hath  made  that  sun  over  thine  head, 
and  stretched  out  those  spacious  heavens,  that  hath  fur- 
nished them  with  those  innumerable  bright  stars,  that  go- 
verns all  their  motions,  that  hath  hung  this  earth  upon  no- 
thing, that  made  and  sustains  that  great  variety  of  crea- 
tures that  inhabit  it,  can  he  not  deal  with  thee,  a  worm? 
Can  thine  heart  endure,  or  thine  hands  be  strong,  if  he 
plead  with  theel  if  he  surround  thee  with  his  terrors,  and 
set  them  in  battle  array  against  thee  1  Hell  and  destruc- 
tion are  open  before  him,  and  without  covering ;  how  soon 
art  thou  cast  in  and  ingulfed  1  Sit  down,  and  consider 
whether  thou  be  able,  with  thy  impotency,  to  stand  before 
him,  that  comes  against  thee  with  almighty  power !  Is  it 
not  better  to  sue  in  time  for  peace  1  But  perhaps  thou 
mayst  say,  "  I  begin  now  to  fear  it  is  too  late,  I  have  so 
long  slighted  the  Gospel,  resisted  the  Holy  Spirit  of  God, 
abused  and  baflied  my  own  light  and  conscience,  that  I 
am  afraid  God  will  quite  abandon  me,  and  cast  me  off  for 
ever."  It  is  well  if  thou  do  indeed  begin  to  fear.  That 
fear  gives  hope.  Thou  art  then  capable  of  coming  into 
their  rank  who  are  next  to  be  .spoken  to,  viz. 

2.  Such  as  feel  themselves  afflicted  with  the  apprehen- 
sion and  dread  of  their  having  out-lived  their  day,  and 
that  the  things  of  their  peace  are  now  irrecoverably  hid 
from  their  eyes.  I  desire  to  counsel  such  faithfully,  accord- 
ing to  that  light  and  guidance  which  the  Gospel  of  our 
Lord  affords  us  in  reference  to  any  such  case. 

1.  Take  heed  of  stifling  that  fear  suddenly,  but  labour  to 
improve  it  to  some  advantage,  and  then  to  cure  and  remove 
it  by  rational,  evangelical  means  and  methods.  Do  not, 
as  thou  lovest  the  life  of  thy  soul,  go  about  suddenly,  or  by 
undue  means,  to  smother  or  extinguish  it.  'Tis  too  pos- 
sible, when  any  such  apprehension  strikes  into  a  man's 
mind,  because  'tis  a  sharp  or  piercing  thought,  disturbs  his 
quiet,  gives  him  molestation,  and  some  torture,  to  pluck 
out  the  dart  too  soon,  and  cast  it  away.  Perhaps  such  a 
course  is  taken,  as  doth  him  unspeakably  more  mischief, 
than  a  thousand  such  thoughts  would  ever  do.  He  di- 
verts, it  may  be,  to  vain  company,  or  to  sensuality,  talks 
or  drinks  away  his  trouble  ;  makes  death  his  cure  of  pain, 
and  to  avoid  the  fear  of  hell,  leaps  into  it.  Is  this  indeed 
the  wisest  course  1  Either  thy  apprehension  is  reasonable, 
or  unreasonable.  If  it  should  prove  a  reasonable  appre- 
hension, as  it  is  a  terrible  one,  would  the  neglect  of  it  be- 
come a  reasonable  creature,  or  mend  thy  cEise  1  if  it  shall 
be  found  unreasonable,  it  may  require  time  and  some  de- 
bate to  discover  it  to  be  so  ;  whereby,  when  it  is  manifestly 
detected,  with  how  much  greater  satisfaction  is  it  laid  aside ! 
Labour  then  to  inquire  rightly  concerning  this  matter. 

2.  In  this  inquiry,  consider  diligently  what  the  kind  of 
that  fear  is  that  you  find  yourselves  afflicted  with.  The 
fear  that  perplexes  your  heart, must  someway  correspond 
to  the  apprehension  you  have  in  your  mind,  touching  your 
case.  Consider  what  that  is,  and  in  what  form  it  shows 
itself  there.  Doth  it  appear  in  the  form  of  a  peremptory 
judgment,  a  definitive  sentence,  which  you  have  past  with- 
in yourself  concerning  your  case;  that  your  day  is  over, 
and  you  are  a  lost  creature  1  or  only  of  a  mere  doubt,  lest 
it  should  prove  so?  The  fear  that  corresponds  to  the 
former  of  these,  makes  you  quite  desperate,  and  obstinate- 
ly resolute  aeainst  any  means  for  the  bettering  of  your 
condition.  The  fear  that  answers  to  the  latter  apprehen- 
sion, hath  a  mixture  of  hope  in  it,  which  admits  of  some- 
what to  be  done  for  your  relief,  and  wUl  prompt  thereunto. 
Labour  to  discern  which  of  these  is  the  present  temper  and 
posture  of  your  spirit. 


450 


THE  REDEEMER'S  TEARS 


3.  If  you  find  it  be  the  former,  let  no  thought  any  longer 
dwell  in  your  mind  under  that  form,  viz.  as  a  definitive 
sentence  concerning  your  state.  You  have  nothing  to  do 
to  pass  such  a  judgment;  the  tendency  of  it  is  dismal  and 
horrid,  as  you  may,  yourself,  perceive.  And  your  ground 
for  it  is  none  at  all.  Your  conscience  within  you  is  to  do 
the  ofiice  of  a  judge  ;  but  only  of  an  under-judge,  that  is 
to  proceed  strictly  by  rule,  prescribed  and  set  by  the  sove- 
reign Lord  and  Arbiter  of  life  and  death :  there  is  one 
Lawgiver,  who  is  able  to  save  and  to  destroy.  Nor  is 
your  conscience,  as  an  under-judge,  to  meddle  at  all,  but 
in  cases  within  your  cognizance.  This  about  your  final 
state  is  a  reserved,  excepted  case,  belonging  only  to  the 
supreme  tribunal,  which  you  must  take  heed  how  you 
usurp.  As  such  a  judgment  tends  to  make  you  desperate, 
so  there  will  be  high  presumption  in  this  despair.  Dare 
you  take  upon  you  to  cancel  and  nullify  to  yourself  the 
obligation  of  the  evangelical  law"!  and  whereas  that  makes 
it  your  duty  to  repent,  and  believe  the  Gospel,  to  absolve 
yourself  from  this  bond,  and  say,  it  is  none  of  your  duty, 
or  make  it  impossible  to  you  to  do  it  1  You  have  matter 
and  cases  enough  within  the  cognizance  of  your  conscience, 
not  only  the  particular  actions  of  your  life,  but  your  pre- 
sent state  also,  whether  you  be  as  yet  in  a  state  of  accept- 
ance with  God,  through  Christ,  yea  or  no.  And  here  you 
have  rules  set  you  to  judge  by.  But  concerning  your  final 
state,  or  that  you  shall  never  be  brought  into  a  state  of  ac- 
ceptance, you  have  no  rule  by  which  you  can  make  such  a 
judgment;  and  therefore  this  judgment  belongs  not  to  you. 
Look  then  upon  the  matter  of  your  final  condition,  as  an 
exempt  case,  reserved  to  the  future  judgment,  and  the  pre- 
sent determination  whereof,  against  yourself,  is  without 
your  compass  and  line,  and  most  unsuitable  to  the  state  of 

Erobation,  wherein,  you  are  to  reckon,  God  continues  you 
ere,  with  the  rest  of  men  in  this  world;  and  therefore 
any  such  judgment  you  should  tear  and  reverse,  and  as 
such,  not  permit  to  have  any  place  with  you. 

4.  Yet  since,  as  hath  been  said,  you  are  not  quite  to  re- 
ject or  obliterate  any  apprehension  or  thought  touching 
this  subject,  make  it  your  business  to  correct  and  reduce  it 
to  that  other  form,  i,«.  let  it  only  for  the  present  remain  with 
you,  as  a  doubt  how  your  case  now  stands,  and  what  issue 
It  may  at  length  have.  And  see  that  your  fear  thereupon 
be  answerable  to  your  apprehension,  so  rectified.  While 
as  yet  it  is  not  evident,  you  have  made  your  peace  with 
God  upon  his  known  terms,  you  are  to  consider  God  hath 
lefl  your  case  a  doubtful  case,  and  you  are  to  conceive  of 
it  accordingly;  and  are  to  entertain  a  fear  concerning  it, 
not  as  certainly  hopeless,  but  as  uncertain.  And  as  yours 
is  really  a  doubtful  case,  'tis  a  most  important  one.  It 
concerns  your  souls,  and  your  eternal  well-being,  and  is 
not  therefore  to  be  neglected,  or  trifled  with.  You  do  not 
know  how  God  will  deal  with  you  :  whether  he  will  again 
afl^ord  you  such  help  as  he  hath  done,  or  whether  ever  he 
will  efiectually  move  your  heart  unto  conversion  and  sal- 
vation. You  therefore  are  to  work  out  your  salvation  with 
fear  and  trembling,  because  (as  was  told  you)  he  works, 
but  of  his  own  good  pleasure.  Your  fear  should  not  ex- 
ceed this  state  of  your  case,  so  as  to  exclude  hope.  It  is 
of  unspeakable  concernment  to  you,  that  hope  do  intermm- 
gle  with  your  fear.  That  will  do  much  to  mollify  and 
soften  your  hearts,  that  after  all  the  abuse  of  mercy,  and 
imposing  upon  the  patience  of  God,  your  neglects  and 
slights  of  a  bleeding  Saviour,  your  resisting  and  grieving 
the  Spirit  of  grace,  he  may  yet,  once  for  all,  visit  your  for- 
lorn soul  with  his  vital  influence,  and  save  you  from  go- 
ing down  to  perdition  !  How  can  your  hearts  but  melt 
and  break  upon  this  apprehension  !  And  it  is  not  agrotmd- 
less  one.  He  that  "  came  not  to  call  the  righteous  but 
sinners  to  repentance,"  will  not  fail  to  treat  them  well, 
whom  he  .sees  beginning  to  listen  to  his  call,  and  enter- 
taining the  thoughts  that  most  directly  tend  to  bring  them 
to  a  compliance  with  it.  Your  hope  insinuating  itself  and 
mingling  with  your  fear,  is  highly  grateful  to  the  God  of 
all  grace.  He  takes  pleasure  in  them  that  fear  him,  and  in 
them  that  hope  in  his  mercy,  Psal.  cxlvii.  11. 

5.  But  see  to  it  also  that  your  fear  be  not  slight  and  mo- 
mentary, and  that  it  vanish  not,  while  as  yet  it  hath  so 
great  a  work  to  do  in  you,  viz.  to  engage  you  to  accept 
Ciod's  own  terms  of  peace  and  reconciliation,  with  all  your 


heart  and  soul.  It  is  of  continual  use,  even  not  only  in 
order  to  conversion,  but  to  the  converted  also.  Can  you 
think  those  mentioned  words  were  spoken  to  none  such, 
Phil.  ii.  12,  13. 1  or  those,  Heb.  iv.  1.  Let  us  therefore 
fear,  lest  a  promise  being  lefl  us  of  entering  into  his  rest, 
any  of  )'ou  should  seem  to  come  short,  &c.  "i  And  do  we 
not  find  a  holy  fear  is  to  contribute  all  along  to  the  whole 
of  progressive  sanctification  ^  2  Cor.  vii.  1.  Having  there- 
fore these  promises,  dearly  beloved,  let  us  cleanse  our- 
selves from  all  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God.  And  that  by  it  he  preserves 
his  own,  that  they  never  depart  from  him,  Jer.  ixxii.  40. 
Much  more  do  you  need  it  in  your  present  case,  while 
matters  are  yet  in  treaty  between  God  and  you.  And  as 
it  should  not  exceed  the  true  apprehension  of  your  case, 
so  nor  should  it  come  short  of  it. 

6.  You  should  therefore  in  order  hereto  aggravate  to 
yourselves  the  just  causes  of  your  fear.  Why  are  you 
afraid  your  day  should  be  over,  and  the  things  of  your 
peace  be  for  ever  hid  from  your  eyes  1  Is  it  not  that  you 
nave  sinned  against  much  light,  against  many  checks  of 
your  own  consciences,  against  many  very  serious  warn- 
ings and  exhortations,  many  earnest  importimate  beseech- 
ings  and  entreaties  you  have  had  in  the  ministry  of  the 
Gospel,  many  motions  and  strivings  of  the  Spirit  of  God 
thereby  1  Let  your  thoughts  dwell  upon  these  things. 
Think  what  it  is  for  the  great  God,  the  Lord  of  glory,  to 
have  been  slighted  by  a  worm  !  Doth  not  this  deserve  as  ill 
things  at  the  hands  of  God  as  you  can  fear  1  'Tis  fit  you 
should  apprehend  what  your  desert  is,  though  perhaps 
mercy  may  interpose  and  avert  the  deserved  dreadful  event. 
And  if  he  have  signified  his  displeasure  towards  you  here- 
upon, by  desisting  for  the  present,  and  ceasing  to  strive 
with  you  as  he  hath  formerly  done;  if  your  heart  be  grown 
more  cold,  and  dead,  and  hard,  than  sometime  it  was  ;  if 
you  have  been  left  so  as  to  fall  into  grosser  sin ;  'tis  highly 
reasonable  you  should  fear  being  finally  forsaken  of  the 
blessed  spirit  of  God,  and  greatly  fear  it, but  with  an  awful 
fear,  that  may  awaken  you  most  earnestly  to  endeavour 
his  return  to  you,  not  with  a  despairing  fear,  that  will  bind 
you  up  from  any  further  endeavour  for  your  soul  at  all. 

And  if  upon  all  this  (by  death  or  otherwise)  such  a  min- 
istry be  withdraMTi  from  you  as  God  did  work  by,  in  some 
degree,  upon  you,  and  you  find  not  in  that  kind,  what  is 
so  suitable  to  your  state  and  case ;  take  heed  lest  you  be 
stupid  under  such  a  stroke.  Think  what  it  imports  tmto 
you,  if  God  have,  as  it  were,  said  concerning  any  servant 
of  his,  (as  Ezek.  iii.  26.)  I  will  make  his  tongue  cleave  to 
the  roof  of  his  mouth,  that  he  shall  not  be  a  reprover  to 
you  any  more!  Consider  that  God  may  by  this  be  makin^f 
way  that  "  wrath  may  come  upon  you  to  the  uttermost, 
and  never  let  you  have  opportunity  to  know  more  the 
things  of  your  peace.  Perhaps  you  may  never  meet  with 
the  man  more,  that  shall  speak  so  accommodately  to  your 
condition,  that  shall  so  closely  pursue  you  through  all  the 
haunts,  and  subterfuges,  and  lurking-holes,  wherein  your 
guilty  convinced  soul  hath  been  wont  to  hide  itself,  and 
falsely  seek  to  heal  its  own  wounds.  One  of  more  value 
may  be  less  apt,  possibly,  to  profit  you :  as  a  more  polished 
key  doth  not  therefore  alike  fit  every  lock.  And  thy  case 
may  be  such,  that  thou  shalt  never  hear  a  sermon  or  the 
voice  of  a  preacher  more. 

7.  And  now  in  this  case  recollect  yourselves,  what  sins 
you  have  been  formerly  convinced  of,  under  such  a  minis- 
try, and  which  you  have  persisted  in  notwithstanding. 
Were  you  never  convinced  of  your  neglecting  God,  and 
living  as  without  him  in  the  world  1  of  your  low  esteem 
and  disregard  of  Christ  1  of  your  worldliness,  your  mind- 
ing only  the  things  of  this  earth  1  of  your  carnality,  pride, 
.self-seeking,  voluptuousness,  your  Having  been  lovers  of 
plea.sures  more  than  lovers  of  God  1  of  your  unprofitable- 
ness in  your  station  1  wherein  you  ought  to  have  lived 
more  conformably  to  Christian  rules  and  precepts,  accord- 
ing to  the  relations  wherein  God  had  set  you  1  Were  you 
never  convinced  how  very  faulty  governors  you  have  been, 
or  members  of  families?'  parents  or  masters,  children  or 
servants,  Ac.  1  What  will  this  come  to  at  last,  that  con- 
victions have  hitherto  signified  and  served  for  nothing  but 
increa.se  of  guilt  1 

8.  Under  all  this  weight  and  load  of  guilt,  consider  what 


WEPT  OVER  LOST  SOULS. 


451 


you  have  to  do  for  your  souls !  Bethink  yourselves ;  are 
you  to  sit  down  and  yield  yourselves  to  perish  1  Con- 
sider, man,  it  is  the  business  of  thy  soul,  and  of  thine  eter- 
nal state,  that  is  now  before  thee.  Thou  hast  the  dreadful 
flaming  gulf  of  everlasting  horror  and  misery  in  view ;  hast 
thou  nothing  left  thee  to  do  but  to  throw  thyself  into  it  1 
Methink-s  thou  shouldst  sooner  reconcile  thy  thoughts 
to  any  thing  than  that;  and  that,  if  any  thing  at  all  be  to 
be  done  for  thine  escape,  thou  shouldst  rather  set  thyself 
about  it,  and  do  it.  Thou  art  yet  alive,  not  yet  in  hell,  yet 
the  patience  of  God  spares  thee,  thou  hast  yet  time  to 
consider,  thou  hast  the  power  to  think  yet  left  thee,  and 
canst  thou  use  it  no  other  way  than  to  think  of  perishing  1 
Think  rather  how  not  to  perish.  A  great  point  is  gained, 
if  thou  art  but  brought  to  say,  "  What  shall  I  do  to  be 
Saved  V  which  doth  imply  thou  dost  both  apprehend  the 
distressedness  of  thy  case,  and  art  willing  to  do  any  thing 
that  is  to  be  done  for  thy  relief  And  if  thou  art  brought 
to  this,  thy  circumstances  may  perhaps  be  such,  that  thou 
canst  only  put  this  question  to  thyself,  and  art  only  thyself 
to  answer  it,  without  a  living,  present  guide,  which  may 
therefore  make  such  a  help  as  this  needful  to  thee.  Pos- 
sibly some  irresistible  prortdence  may  have  so  cast  thy  lot, 
that  thou  art  only  now  to  be  thy  own  preacher  ;  though  it 
sometime  was  otherwise  with  thee ;  and  things  were  said 
to  thee  most  suitable  to  the  condition  of  thy  soul,  which 
thou  wouldst  not  then  consider.  It  is  yet  pressed  upon 
thee  to  consider  now,  with  some  design  to  direct  thy 
thoughts,  that  they  run  not  into  useless  and  troublesome 
confusion  only.  And  your  subject  being  what  course  you 
are  now  to  take,  that  you  may  escape  eternal  wrath  and 
ruin,  'tis  obvious  to  you  to  apprehend  nothing  is  to  be 
done  against  or  without  God,  but  with  him,  and  by  him. 
Your  utmost  consideration  can  but  bring  the  matter  to 
this  short  point,  that  whereas  you  have  highly  offended  the 
God  that  made  you,  incurred  his  wrath,  and  made  him 
your  enemy,  either  to  resist,  or  treat  and  supplicate.  That 
madness  which  would  let  you  intend  the  former,  is  not 
capable  of  consideration  at  all.  For,  if  you  consider,  will 
you  contend  with  omnipotency,  or  fight  with  an  all-devour- 
ing flame  1  And  as  to  the  latter,  it  is  well  for  you,  that  it 
can  be  the  matter  of  your  consideration,  that  you  have  any 
encouragement  to  turn  your  thoughts  that  way.  You 
might  have  enemies  that,  being  provoked,  and  having  you 
in  their  power,  would  never  admit  of  a  treaty,  nor  regard 
your  supplications,  but  fall  upon  you  with  merciless  fury, 
and  leave  you  nothing  to  think  of  but  perishing.  Here  it 
is  not  so  with  you.  The  merciful  God  hath  graciously 
told  you,  fury  is  not  so  in  him,  but  that  (though  if  briars 
and  thorns  will  set  themselves  in  battle  against  him,  he 
will  easily  pass  through,  and  bum  them  up  together,  yet) 
if  any  will  take  hold  of  his  strength,  that  they  may  make 
peace  with  him,  they  shall  make  peace  with  him,  Isa. 
xxvii.  4,  5.  You  are  to  consider  there  is  danger  in  your 
case,  and  there  is  hope,  that  your  sin  is  not  so  little  as  to 
need  no  forgiveness,  nor  too  ^reat  to  be  forgiven.  Where- 
fore, whose  case  soever  this  is,  since  you  may  be  forgiven, 
if  you  duly  apply  yourselves,  and  must  be  forgiven,  oryou 
are  undone,  my  further  advice  to  you  is,  and  you  may,  as 
to  this,  advise  yourself,  having  nothing  else  left  you  to  do. 

9.  That  you  cast  yourselves  down  before  the  mercy- 
seat  of  God,  humble  yourselves  deeply  at  his  footstool, 
turn  to  him  with  all  your  soul,  implore  his  mercy  through 
Christ,  make  a  solemn  covenant  with  him,  taking  him  to 
be  your  God,  and  devoting  yourself  to  him  to  be  his.  ac- 
cepting his  Son  as  your  Lord  and  Saviour,  and  resigning 
your  soul  with  submission  and  trust  entirely  to  him,  to  be 
ruled  and  saved  by  him.  That  you  are  to  do  this,  the 
case  is  plain,  and  even  speaks  itself;  how  you  are  to  do  it 
may  need  to  be  more  particularly  told  you. 

1.  Take  heed  that  what  you  do  'in  this  be  not  the 
mere  effect  of  your  present  apprehended  distress,  but  of 
the  altered  judgment  and  inclination  of  your  mind  and 
heart.  The  apprehension  of  your  distressed  dangerous 
condition,  may  be  a  useful  means  and  inducement  to  en- 
gage you  more  seriously  to  listen  and  attend  to  the  pro- 
posals made  to  you  in  the  gospel.  But  if  upon  all  this, 
it  should  be  the  sense  of  your  heart  that  you  would  rather 
live  still  as  without  God  "in  the  world,  arid  that  you  would 
never  come  to  any  such  treaty  or  agreement  with  him,  if 


mere  necessity,  and  the  fear  of  perishing,  did  not  urge  you 
to  it,  you  are  still  but  where  you  were.  Therefore,  though 
the  feared  danger  was  necessary  to  make  j'ou  bethink 
yourself,  and  consider  what  God  propounds  to  you ;  that 
consideration  ought  to  have  that  further  effect  upon  you,  to 
convince  you  of  the  equity  and  desirableness  of  the  things 
themselves  which  he  propounds,  summarily,  of  your  be- 
taking yourselves  to  him  as  your  sovereign  Lord,  and  su- 
preme Good,  to  fear  and  love,  obey  and  enjoy  him,  in  Christ 
Jesus,  and  accordingly  ought  to  incline  your  heart  thereto. 

2.  You  are  to  consider  in  your  entering  into  this  cove- 
nant with  God  in  Christ,  that  it  is  not  a  transaction  for  the 
present  only  you  are  about,  but  for  your  whole  life.  This 
God  is  to  be  your  God  for  ever  and  ever,  your  God  and 
your  guide  even  to  the  death,  Psal.  xlviii.  14.  You  are 
to  live  in  his  fear  and  love,  in  his  service  and  communion, 
all  your  days,  and  must  understand  this  to  be  the  meaning 
and  tenor  of  the  covenant  which  you  make  with  him. 

3.  And  hence,  therefore,  it  is  plain  that  your  whole 
transaction  in  this  matter  must  proceed  from  a  new 
nature,  and  a  new  vital  principle  of  grace  and  holiness  in 
you.  What  you  do  herein  will  otherwise  neither  be  sin- 
cere nor  lasting.  You  can  never  embrace  religion  for  itself, 
without  this,  nor  continue  on  in  a  religious  course.  What 
you  do  only  from  a  temporary  pang  of  fear  upon  you,  is 
but  from  a  kind  of  force  that  is  for  the  present  upon  you, 
and  will  come  to  nothing,  as  soon  as  the  impression  of  that 
fear  wearsoff.  The  religion  which  is  true  and  durable,  is 
not  from  a  spirit  of  fear,  but  of  love,  power,  and  a  sound 
mind,  2  Tim.  i.  7.  You  must  be  a  new  creature,  God's 
workmanship,  created  in  Christ  Jesus  unto  good  works — 
that  you  may  walk  in  them.  The  life  of  the  new  creature 
stands  in  love  to  God,  as  its  way  and  course  afterwards 
is  a  course  of  walking  with  God.  If  your  heart  be  not 
brought  to  love  God,  and  delight  in  him,  you  are  still  but 
dead  towards  God,  and  you  still  remain  alive  unto  sin,  as 
before.  Whereas,  if  you  ever  come  to  be  a  Christian  in- 
deed, you  must  be  able  truly  to  reckon  yourself  dead  to 
sin,  and  alive  to  God  through  Jesus  Christ,  Rom.  vi.  11. 
Whereupon  in  your  making  the  mentioned  covenant,  you 
mu.st  yield  yourself  to  God,  as  one  that  is  alive  from  the 
dead,  as  'tis  ver.  13.  of  the  same  chapter.  A  new  nature 
and  life  in  you,  will  make  all  that  you  do,  in  a  way  of  duty, 
(whether  immediately  towards  God  or  man,  the  whole 
course  of  godliness,  righteou.sness,  and  sobriety,)  easy  and 
delightful  to  you.  And  because  it  is  evident  both  from 
many  plain  scriptures,  and  your  own  and  all  men's  expe- 
rience, that  you  cannot  be,  yourselves,  the  authors  of  a 
new  life  and  nature,  you  must  therefore  further,  in  entering 
into  this  covenant. 

4.  Most  earnestly  cry  to  God,  and  plead  with  him  for 
his  Spirit,  by  whom  the  vital  unitive  bond  must  be  con- 
tracted between  God  and  Christ  and  your  souls.  So  this 
will  be  the  covenant  of  life  and  peace.  Lord!  how  gene- 
rally doihe  Christians  of  our  age  deceive  themselves  with 
a  self-sprung  religion !  Divine  indeed  in  the  institution, 
but  merely  human,  in  respect  of  the  radication  and  exer- 
cise ;  in  which  respects  also  it  must  be  divine  or  nothing. 
What,  are  we  yet  to  learn  that  a  Divine  power  must  work 
and  form  our  religion  in  us,  as  well  as  Divine  authority 
direct  and  enjoin  itl  Do  all  such  Scriptures  go  for 
nothing  that  tell  us,  it  is  God  that  must  create  the  new 
heart,  and  renew  the  right  spirit  in  us ;  that  he  must  turn 
us,  if  ever  we  be  turned;  that  we  can  never  come  to  Christ, 
except  the  Fatherdrawus,  &c.'!  Noristhereany  cause  of 
discouragement  in  this,  if  you  consider  what  hath  before 
been  said  in  this  discourse.  Ask  and  you  shall  receive, 
seek  and  you  shall  find,  kTiock  and  it  shall  be  opened  to 
you.  Your  heavenly  Father  will  give  his  Spirit  to  them 
that  ask,  more  readily  than  parents  do  bread  lo  their  chil- 
dren, and  not  a  stone.  But  what  if  you  be  put  to  ask  often, 
and  wait  long,  this  doth  but  the  more  endear  the  gift,  and 
show  the  high  value  of  it.  You  are  to  remember  how 
often  you  have  grieved,  resisted,  and  vexed  this  Spirit,  and 
that  you  have  made  God  wait  long  upon  you.  What  if 
the  absolute  sovereign  Lord  of  all  expect  your  attendance 
upon  him  1  He  waits  to  be  gracious—  and  blessed  are  they 
that  wait  for  him.  Renewyour  applications  to  him.  Lay 
from  time  to  time  that  covenant  before  you,  which  your- 
selves must  be  wrought  up  unto  a  full  entire  closure  with. 


4S3 


THE  REDEEMER'S  TEARS 


And  if  it  be  not  done  at  one  time,  try  yet  if  it  will  another, 
and  try  again  and  again.  Remember  it  is  for  your  life,  for 
your  soul,  for  your  all.  But  do  not  satisfy  yourself  with 
only  such  faint  motions  within  thee,  as  may  only  be  the 
eflfects  of  thy  own  spirit,  of  thy  dark,  dull,  listless,  sluggish, 
dead,  hard  heart,  at  least  not  of  the  efficacious  regenerating 
influence  of  the  divine  Spirit.  Didst  thou  never  hear 
what  mighty  workings  there  have  been  in  others,  when 
God  hath  been  transforming  and  renewing  them,  and 
drawing  them  into  living  union  with  his  Son,  and  himself 
through  him  1  What  an  amazing  penetrating  light  hath 
struck  into  their  hearts  !  as  2  Cor.  iv.  6.  Such  as  when 
he  was  making  the  world,  enlightened  the  chaos.  Such 
as  hath  made  them  see  things  that  concerned  them  as  they 
truly  were,  and  with  their  own  proper  face,  God,  and 
Christ,  and  themselves,  sin  and  duty,  heaven  and  hell,  in 
their  own  true  appearances !  How  eifectually  they  have 
been  awakened !  how  the  terrors  of  the  Almighty  have 
beset  and  seized  their  souls !  what  agonies  and  pangs 
they  have  felt  in  themselves,  when  the  voice  of  God  hath 
said  to  them,  Awake,  thou  that  sleepest,  and  arise  from 
the  dead,  and  Christ  shall  give  thee  light !  Eph.  v.  14. 
How  he  hath  brought  them  down  at  his  feet,  thrown  them 
into  the  dust,  broken  them,  melted  them,  made  them  abase 
themselves,  loathe  and  abhor  themselves,  filled  them  with 
sorro%v,  shame,  confusion,  and  with  indignation  towards 
their  own  guilty  souls,  habituated  them  to  a  severity 
against  themselves,  unto  the  most  sharp,  and  yet  most 
unforced  self-accusations,  self-judging,  and  self-condenma- 
tion ;  so  as  even  to  make  them  lay  claim  to  hell,  and 
confess  the  portion  of  devils  belonged  to  them,  as  their 
own  most  deserved  portion.  And  if  now  their  eyes  have 
been  directed  towards  a  Redeemer,  and  any  glimmering  of 
hope  hath  appeared  to  them ;  if  now  they  are  taught  to 
understand  God  saying  to  them.  Sinner,  art  thou  yet 
willing  to  be  reconciled,  and  accept  a  Saviour  1  O  the 
transport  into  which  it  puts  them!  this  is  life  from  the 
dead !  What,  is  there  hope  for  such  a  lost  wretch  as  1 1 
How  tasteful  now  is  that  melting  invitation !  how  pleasant 
an  intimation  doth  it  carry  with  it !  Come  unto  me  all  ye 
that  are  weary  and  heavy  laden,  and  I  will  give  you  rest, 
&c.  If  the  Lord  of  heaven  and  earth  do  now  look  down 
from  the  throne  of  glory,  and  say,  "  What !  sinner,  wilt 
thou  despise  my  favour  and  pardon,  my  Son,  thy  mighty 
merciful  Redeemer,  ray  grace  and  Spirit  still? — What  can 
be  the  return  of  the  pour  abashed  wretch,  overawed  by 
the  glory  of  the  Divine  Majesty,  stung  with  compunction, 
overcome  with  the  intimation  of  kindness  and  lovel  I 
have  heard  of  thee,  O  God,  by  the  hearing  of  the  ear,  now 
mine  eye  seeth  thee ;  wherefore  I  abhor  myself  and  repent 
in  dust  and  ashes.  So  inwardly  is  the  truth  of  that  word 
now  felt.  That  thou  mayest  remember  and  be  confounded, 
and  never  open  thy  moulh  any  more  because  of  thy  shame, 
when  I  am  pacified  towards  thee,  fur  all  that  thou  hast 
done,  saith  the  Lord  God,  Ezek.  xvi.  03.  But,  sinner, 
wilt  thou  make  a  covenant  with  me  and  my  Christ?  wilt 
thou  take  me  lor  thy  God,  and  him  for  thy  Redeemer  and 
Lord  ?  And  may  1,  Lord  ?  yet,  may  11  O  admirable 
grace!  wonderful  sparing  mercy  !  that  I  was  not  thrown 
into  hell  at  my  first  refusal !  Yea,  Lord,  with  all  my  heart 
and  soul.  I  renounce  the  vanities  of  an  empty  cheating 
world,  and  all  the  pleasures  of  sin.  In  thy  favour  stands 
my  life.  Whom  have  I  in  heaven  but  thee  ?  whom  on 
earth  do  I  desire  besides  thee  t  And  O,  thou  blessed 
Jesu-s,  thou  Prince  of  the  kings  of  the  earth,  who  hast 
loved  me,  and  washed  me  from  my  sins  in  thv  blood,  and 
whom  the  eternal  God  halh  exalted  to  be  a  Prince  and  a 
Saviour,  to  give  repentance  and  remission  of  sins,  I  fall 
before  thee,  my  Lord  and  my  God;  I  here  willingly  ten- 
der my  homage  at  the  footstool  of  Ihy  throne.  I  take  thee 
for  the  Lord  of  my  life.  I  absolutely  surrender  and  resign 
myself  to  thee.  Thy  love  constrains  me  henceforth  no 
more  to  live  to  myself  but  lo  thee  who  dicdst  for  me,  and 
didst  rise  again.  And  I  subject  and  yield  myself  to  thy 
blessed  light  and  power,  O  Holy  Spirit  of  grace,  lo  be 
more  and  more  illuminated,  sanctified,  and  prepared  for 
every  good  word  and  work  in  this  world,  and  for  an  inhe- 
ritance among  them  that  are  sanctified  in  the  other.  Sin- 
ner, never  give  thy  soul  leave  to  be  at  rest  till  thou  find  it 
brought  to  some  such  transaction  with  God  (the  Father, 


Son,  and  Spirit)  as  this  ;  so  as  that  thou  canst  truly  say, 
and  dost  feel  thy  heart  is  in  it.  Be  not  wear}'  or  impaiieut 
of  waiting  and  striving,  till  thou  canst  say,  this  is  now  the 
very  sense  of  thy  soul.  Such  things  have  been  done  in 
the  world;  (but  O  how  seldom  of  latter  days!)  so  God 
hath  wrought  with  men  to  save  them  from  going  down  to 
the  pit,  having  found  a  ransom  for  them.  And  why  may 
he  not  yet  be  expected  to  do  so?  He  hath  smitten  rocks 
ere  now,  and  made  the  waters  gush  out ;  nor  is  his  band 
shortened  nor  his  ear  heavy.  Thy  danger  is  not,  sinner, 
that  he  will  he  inexorable,  but  lest  thou  shouldst.  He 
will  be  entreated,  if  thou  wouldst  be  prevailed  with  to 
entreat  his  favour  with  thy  whole  heart. 

And  that  thou  mayst,  and  not  throw  away  thy  soul, 
and  so  great  a  hope,  through  mere  sloth,  and  loathness  to 
be  at  some  pains  for  thy  life  ;  let  the  text,  which  hath  beep 
thy  directory  about  the  things  that  belong  to  thy  peace, 
be  also  thy  motive,  as  it  gives  thee  to  behold  the  Son  of 
God  weeping  over  such  as  would  not  know  those  things. 
Shall  not  the  Redeemer's  tears  move  thee  ?  0  hard  heart ! 
Consider  what  these  tears  import  to  this  purpose. 

1.  They  signify  the  real  depth  and  greatness  of  ihe  mi- 
sery into  which  thou  art  falling.  They  drop  from  an  intel- 
lectual and  most  comprehensive  eye,  that  sees  far,  and 
pierces  deep  into  things,  hath  a  wide  and  large  prospect; 
takes  the  comfort  of  that  forlorn  state  into  which  unrecon- 
cileable  sinners  are  hastening,  in  all  the  horror  of  it.  The 
Son  of  God  did  not  weep  vain  and  causeless  tears,  or  for 
a  light  matter;  nor  did  he  for  himself  either  spend  his 
own,  or  desire  the  profusion  of  others'  tears.  Weep  not 
for  me,  0  daughters  of  Jerusalem,  &c.  He  knows  the 
value  of  souls,  the  weight  of  guilt,  and  how  low  it  will 
press  and  sink  them;  the  severity  of  God's  justice,  and 
the  power  of  his  anger,  and  what  the  fearful  elfects  of  them 
will  be,  when  they  finally  fall.  If  thou  understandest  not 
these  things  thyself,  believe  him  that  did,  at  least  believe 
his  tears. 

2.  They  signify  the  sincerity  of  his  love  and  pity,  the 
truth  and  tenderness  of  his  compassion.  Canst  thou  think 
his  deceitful  tears  ?  his,  who  never  knew  guile  1  was  this 
like  the  rest  of  his  course?  And  remember  that  he  who 
shed  tears,  did,  from  the  same  fountain  of  love  and  mercy, 
shed  blood  too !  Was  that  also  done  to  deceive  ?  Thou 
makest  thj'self  some  very  considerable  thing  indeed,  if 
thou  thinkest  the  Son  of  God  counted  it  worth  his  while 
to  weep,  and  bleed,  and  die,  to  deceive  thee  into  a  false 
esteem  of  him  and  his  love.  But  if  it  be  the  greatest 
madness  imaginable  to  entertain  any  such  thought,  but 
that  his  tears  were  sincere  and  inartificial,  the  natural 
genuine  expressions  of  undissembled  benignity  and  pity, 
thou  art  then  to  consider  what  love  and  compassion  thon 
art  now  sinning  against;  what  bowels  thou  spurnest ;  and 
that  if  thou  perishest,  'tis  under  such  guilt  as  the  devils 
themselves  are  not  liable  to,  who  never  had  a  Redeemer 
bleeding  for  them,  nor,  that  we  ever  find,  weeping  over 
them. 

3.  They  show  the  remedilessness  of  thy  case,  if  thou 
persist  in  impenitency  and  unbelief  till  the  things  of  thy 
peace  be  quite  hid  from  thine  eyes.  These  tears  will  then 
be  the  la,st  issues  of  (even  defeated)  love,  of  love  that  is 
frustrated  of  its  kind  design.  Thou  mayest  perceive  in 
these  tears  the  steady  unalterable  laws  of  Heaven,  the  in- 
flexibleness  of  the  Divine  justice,  that  holds  thee  in  ada- 
mantine bonds,  and  hath  sealed  ihec  up,  if  thou  prove 
incurably  obstinate  and  impenitent,  unto  perdition  ;  so  that 
even  the  Reileemer  himself  he  that  is  mighty  to  save,  can- 
not at  length  save  Ihee,  but  only  weep  over  thee,  drop 
tears  into  thy  flame,  which  assuage  it  not ;  but  (though 
they  have  anotherdesign,eventoexpresstrue  compassion) 
do  vet  unavoidably  heighten  and  increa.se  the  fervour  of  it, 
and  will  do  .so  to  all  elernity.  He  even  tells  thee,  sinner, 
"  Thou  hast  despised  my  blood,  thou  shall  yet  have  my 
tears."  That  would  have  saved  thee,  these  do  only  lament 
thee  lost. 

But  the  tears  wept  over  others,  as  lost  and  past  hope, 
why  should  they  not  yet  melt  thee,  while  as  yet  there  is 
hope  in  thy  case  ?  If  thou  be  effectually  melted  in  thy  very 
soul,  and  looking  to  him  whom  thou  hast  pierced,  dost 
truly  mourn  over  him,  thou  mayst  assure  thyself  the  pros- 
pect his  weeping  eye  had  of  lost  souls,  did  nut  include 


WEPT  OVER  LOST  SOULS. 


453 


thee.  His  weeping  over  thee  would  argue  thy  case  for- 
lorn and  hopeless :  thy  mourning  over  him  will  make 
it  safe  and  happy.  That  it  may  be  so,  consider  further, 
that, 

4.  They  signify  how  very  intent  he  is  to  save  souls,  and 
how  gladly  he  would  save  thine,  if  yet  thou  wilt  accept  of 
mercy  while  it  may  be  had.  For  if  he  weep  over  them 
that  will  not  be  saved,  from  the  same  love  that  is  the  spring 
of  these  tears,  would  saving  mercies  proceed  to  those  that 


are  become  willing  to  receive  them.  And  that  love  that 
wept  over  them  that  were  lost,  how  will  it  glory  in  them 
that  are  saved  !  There  his  love  is  disappointed  and  vexed, 
crossed  in  its  gracious  intendment ;  but  here  having  com- 
passed it,  how  will  he  joy  over  thee  with  singing,  and  rest 
in  his  love  !  And  thou  also,  instead  of  being  involved  in  a 
like  ruin  with  the  unreconciled  sinners  of  the  old  Jeru- 
salem, shalt  be  enrolled  among  the  glorious  citizens  of  the 
new,  and  triumph  together  with  them  in  eternal  glory. 


APPENDIX. 


Because  some  things,  not  fit  to  be  wholly  omitted,  were 
as  little  fit  to  come  into  the  body  of  a  practical  discourse, 
'twas  thought  requisite  to  subjoin  here  the  following  addi- 
tions, that  will  severally  have  reference  to  distinct  parts  of 
the  foregoing  discourse. 

As  to  what  was  said  of  the  unreasonableness  and  ill 
consequence  of  admitting  it — to  be  any  man's  duty  to  be- 
lieve himself  utterly  rejected,  and  forsaken  of  God,  inas- 
much as  it  would  make  that  his  duty  which  were  repug- 
nant to  his  felicity: — this  is  to  be  evinced  by  a  considera- 
tion, which  also,  even  apart  by  itself,  were  not  without  its 
own  great  weight,  viz.  that  such  a  belief  were  inconsistent 
with  his  former  stated  and  known  duty ;  it  were  therefore 
inconsistent  with  his  felicity,  inasmuch  as  it  would  make 
that  duty  impossible  to  be  performed,  which  before,  was 
by  constitution  of  the  evangelical  law,  made  necessary  to 
it,  vis.  repentance  towards  God,  and  faith  in  our  Lord 
Jesus  Christ,  The  hope  of  acceptance  is  so  necessaiy  to 
both  these,  that  the  belief  of  a  man's  being  finally  rejected,  or 
that  he  shall  never  be  accepted,  cannot  but  make  them  both 
impossible,  equally  impossible  as  if  he  were  actually  in 
hell,  as  much  impossible  to  him  as  to  the  devils  themselves. 
Nor  is  this  impossibility  merely  from  a  moral  impotency, 
or  that  obduration  of  heart  which  were  confessedly  vicious, 
and  his  great  sin,  but  from  the  natural  influence  of  that 
belief  of  his  being  for  ever  rejected,  which  (upon  the  men- 
tioned supposition)  were  his  duty.  Besides,  inasmuch  as 
it  is  the  known  duty  of  a  sinner  under  the  Gospel,  to  turn 
to  God  through  Christ,  and  it  is  also  declared  in  the  same 
Gospel  (suffi'ciently  to  make  it  the  common  matter  of  faith 
to  Christians)  that  none  can  of  themselves  turn  to  God, 
and  believe  in  his  Son,  without  the  help  of  special  effi- 
cacious grace  ■,  it  must  hereupon  be  a  man's  tiuty  also  to 
pray  for  that  grace  which  may  enable  him  hereto.  How 
deep  in  wickedness  was  Simon  Magus,  even  in  the  gall  of 
bitterness,  and  bond  of  iniquity,  when  yet  Peter  calls  him 
to  repentance,  and  puts  him  upon  praying  for  forgiveness  ; 
(which  must  imply  also  his  praying  for  the  grace  to  re- 
pent ;)  but  how  can  a  man  pray  for  that,  which,  at  the 
same  time,  he  believes  shall  not  be  given  him  ■?  yea,  and 
which  is  harder,  and  more  unaccountable,  how  can  he 
stand  obliged  in  duty,  to  pray  for  that  which  at  the  same 
lime,  he  stands  obliged  in  duty  to  believe  he  shall  not 
obtain  1  How  can  these  two  contrary  obligations  lie  upon 
a  man  at  the  same  time  1  or  is  he  to  look  upon  the  former 
as  ceased  1  should  he  reckon  the  Gospel  as  to  him  re- 
pealed 1  or  his  impenitency  and  infidelity,  even  when  they 
are  at  the  highest,  no  sins'! 

I  know  'tis  obvious  to  object,  as  to  all  this,  the  case  of 
the  unpardonable  blasphemy  against  the  Holy  Ghost; 
which  will  be  supposed  to  be  stated  and  determined  in 
the  sacred  Scriptures;  and  being  so,  the  person  that  hath 
committed  it,  may  equally  be  thought  obliged  (by  a  mixed 
assent,  partly  of  faith  to  what  is  written",  partly  of  sell'- 
knowledge,  which  he  ought  to  have  of  his  own' acts  and 
state)  to  conclude  himself  guilty  of  it ;  whereupon  all  the 
former  inconvenience  and  difficulty  will  be  liable  to  be 
•irged  as  above.  But  even  as  to  this  also,  I  see  not  but  it 
may  fitly  enough  be  said,  that  though  the  general  nature 
33 


of  that  sin  be  stated,  and  sufliciently  determined  m  tfiesi, 
yet  that  God  hath  not  left  it  determinable  in  hypolhcsi,  by 
any  particular  person,  that  he  hath  committed  it.  For  ad- 
mit that  it  generally  lies  in  imputing  to  the  devil  those 
works  of  the  Holy  Ghost,  by  which  the  truth  of  Christi- 
anity was  to  be  demonstrated,  I  yet  see  not  how  any  man 
can  apply  this  to  his  own  particular  case,  so  as  justly  and 
certainly  to  conclude  himself  guilty  of  it.  I  take  it  for 
granted  none  wiU  ever  take  the  notion  of  blasphemy  in 
that  strictness,  but  that  a  man  may  possibly  be  guilty  of 
this  sin  as  well  in  thought  as  by  speech.  I  also  doubt  not 
but  it  will  be  acknowledged  on  all  hands,  that  prejudice 
and  malice  against  Christianity  must  have  a  great  mgre- 
diency  into  this  sin;  not  such  malice  as  whereby,  knowing 
it  to  be  the  true  religion,  a  man  hates  and  detests  it  as  such 
(which  would  suppose  these  Pharisees,  whom  our  Saviour 
charges  with  it,  or  cautions  again.st  it,  to  have  been,  at  that 
time,  in  their  judgments  and  consciences,  Christians)  but 
such  malignity,  and  strong  prejudice,  fis  darkens  and  ob- 
structs his  mind,  that  he  judges  it  not  to  be  true,  against 
the  highest  evidence  of  its  being.  It  will  also  be  acknow- 
ledged that  some  enmity  and  disaffection  to  true  religion 
is  common  to  all  men ;  more  especially  in  their  vmregen- 
eracy,  and  unconverted  state. 

Now  let  it  be  supposed  that  some  person  or  other,  of  a 
very  unwarrantably  sceptical  genius,  had  opportunity  to 
know  certainly  the  matter  of  fact,  touching  the  miraculous 
works  wrought  by  our  Saviour,  and  understood  withal 
somewhat  generally  of  the  doctrine  which  he  taught ;  and 
that  he  sets  himself  as  a  philosopher,  to  consider  the  case. 
Suppose  that,  partly  through  prejudice  against  the  holy 
design  of  Christianity,  whereof  there  is  some  degree  in  all; 
and  partly  through  shortucss  of  discourse,  not  having  tho- 
roughly considered  the  mailer;  he  thinks  it  possible  that 
some  demon  or  other,  with  design,  under  a  specious  pre- 
tence, to  impose  upon  or  amuse  the  credulous  vulgar,  may 
have  done  all  those  strange  things ;  suppose  his  judgment 
should  for  the  present  more  incline  this  way :  what  if, 
thinking  this  to  be  the  case  in  the  instance  of  ApoUonius 
TyantEUs,  he  hath  not  yet,  upon  aslighter  view,  discerned 
enough  to  distinguish  them,  but  thinks  alike  of  both  cases: 
yea,  and  suppose  he  have  .spoken  his  sentiments  to  some 
or  other :  perhaps  upon  further  inquiry  and  search,  he 
might  see  cause  to  alter  his  judgment ;  and  now,  setting 
himself  to  inquire  more  narrowly,  he  perceives  the  unex- 
ceptionable excellent  scope  and  tendency  of  our  Saviour's 
doctrine  and  precepts,  considers  the  .simplicity  and  purity 
of  his  life,  contemplates  further  the  awful  greatness  of  his 
mighty  works;  but  amidst  these  his  deliberations,  he  finds 
among  the  rest  of  Christian  constitutions  this  severe  one. 
Matt.  xii.  31,  32.  and  begins  to  fear  lest,  supposing  the 
truth  of  this  excellent  religion,  he  have  precluded  himself 
of  all  the  advantages  of  it  by  that  former  judgment  of  his. 
What  is  he  to  do  in  this  case'?  what  were  he  to  be  advised 
unto  ■?  What,  to  pass  judgmentupon  himself,  and  his  case, 
as  desperate'?  or  not  rather  to  humble  himself  before  the 
God  of  heaven,  ask  pardon  for  his  injurious  rash  judg- 
ment, and  supplicate  for  mercy,  and  for  further  illumina- 
tion, in  the  mystery  of  God,  of  the  Father,  and  of  Christ  "i 


4M 


APPENDIX. 


Which  course,  that  it  may  have  a  blessed  issue  with  him, 
who  dare  venture  to  deny  or  doubt  1  And  what  have  we 
to  say  hereupon,  but  that  in  great  wisdom  and  mercy,  our 
Saviour  hath  only  told  us  there  is  such  a  sin,  and  what  the 
general  nature  of  it  is,  or  whereabouts  it  lies,  but  the  judg- 
ment of|ianicular  cases  wherein,  or  of  the  very  pitch  and 
degree  of  malignity  wherewith,  it  is  committed,  he  halh 
reserved  to  himself;  intending  further  to  strive  with  per- 
sons hy  his  Spirit,  while  he  judges  them  yet  within  the 
reach  of  mercy,  or  withhold  it,  when  he  sees  any  to  have 
arrived  to  that  culminating  pilch  of  malignity,  and  ob- 
stinacy, wherein  he  shall  judge  this  sin  specially  lo  con- 
sist*? And  what  inconvenience  is  it  to  suppose  he  hath 
left  this  matter,  touching  the  degree,  humanly  undeter- 
minable? The  knowledge  of  il  can  do  them  who  have  com- 
mitted it  no  good :  and  probably  they  have  by  it  so  blinded 
and  stupified  their  own  souls,  as  to  have  made  themselves 
very  little  capable  of  apprehending  that  they  have  com- 
mitted it,  or  of  considering  whether  they  have  or  no.  But 
they  are  sunk  into  a  deep  abyss  of  darkness  and  death,  so 
as  that  such  knowledge  may  be  as  little  possible,  as  it  would 
be  useful  lothem.  All  their  faculties  of  intellection,  con- 
sideration, and  self-reflection,  being  (as  to  any  such  exer- 
cise) bound  up  in  a  stupifying  dead  sleep. 

And  to  what  purpose  should  they  have  a  rule  by  which 
to  determine  a  case,  who — 1.  Can  receive  no  benefit  by 
the  determination,  and — 2.  Who  are  supposed  when  they 
u.se  it,  to  have  no  faculty  sufficiently  apt  to  make  this  sad 
(but  true)  judgment  of  their  case  by  if?  But  for  them  who 
have  not  committed  it,  and  who  are  con.sequenlly  yet  capa- 
ble of  benefit  by  what  should  be  made  known  about  it, 
there  is,  therefore,  enough  made  known  for  their  real  use 
and  benefit.     It  will, 

1.  Be  of  real  use  to  many  such,  to  know  their  danger  of 
running  into  it.  And  it  is  sufficient  to  that  purpose,  that 
they  are  plainly  told  wherein  the  general  nature  of  it  con- 
sists, or  whereabouts  it  lies;  without  showing  them  the 
very  point  that  hath  certain  death  in  it ;  or  letting  them 
know  just  how  near  they  may  approach  it,  without  being 
sure  to  perish,  when  there  is  danger  enough  in  every  step 
they  take  toward  it.  As  if  there  were  some  horrid  desert, 
into  any  part  whereof  no  man  hath  any  business  lo  come, 
but  in  some  part  whereof  there  is  a  dreadful  gulf,  whence 
arises  a  contagious  haiitus,  which,  if  he  come  within  the 
verge  of  it,  will  be  certainly  poisonous  and  mortal  to  him. 
What  need  is  Ihere  that  any  man  should  know  just  how 
near  he  may  come,  without  being  sure  to  die  for  it  ? 
He  is  concerned  to  keep  himself  at  a  caulious  awful  dis- 
tance. 

2.  It  may  be  of  great  use  to  others,  that  are  afflicted 
with  very  torturing  fears  lest  they  have  committed  ii,  to 
know  that  they  have  not.  And  they  have  enough  also  to 
satisfy  them  in  the  case.  For  their  very  fear  ilself,  with 
its  usual  concomitants  in  such  afflicted  minds,  is  an  argu- 
ment to  them  that  they  have  not.  While  they  find  in  them- 
selves any  value  of  Divine  favour,  any  dread  of  his  wrath, 
any  disposition  to  consider  the  state  of  their  souls,  with 
any  thoutrht  or  design  of  turning  to  God,  and  making  ihcir 
peace;  they  have  rea-son  to  conclude  God  halh  hitherto 
kept  them  out  of  that  fearful  gulf;  and  is  yet  in  the  way, 
and  in  treaty  with  them.  For  since  we  are  not  sufficient 
to  think  any  thing  (that  good  is)  of  ourselves,  it  is  much 
more  reasonable  to  ascribe  any  such  thought  or  agitation 
of  spirit  that  have  this  design  to  him,  than  to  ourselves, 
and  to  account  that  he  is  yet  at  work  with  us,  (at  least  in 
the  way  of  common  grace,)  though  when  our  thoughts 
drive  towards  a  conclusion  against  ourselves,  that  we 
have  commitied  that  sin,  and  towards  despair  thereupon, 
we  are  lo  apprehend  a  mixture  of  leiiipialion  in  them, 
which  we  are  concerned  earnestly  lo  watch  and  pray 
against.  And  yet  even  such  temptation  is  an  argument 
of  such  a  one's  not  h.iving  committed  that  sin.  For  such 
as  the  devil  may  apprehend  nuirelikely  to  have  committed 
it,  (and  'lis  not  to  be  thought  he  can  be  sure  who  have,)  he 
will  be  less  apt  to  trouble  with  .such  thoughts,  not  know- 
ing what  the  issue  of  that  unuuielness  may  prove,  and  ap- 
prehending it  mayocca-sion  their  escaping  quite  out  of  his 
snare.  And  I  do  conceive  this  to  be  a  safer  method,  of 
satisfying  such  as  are  perplexed  with  this  fear  inourdays, 

haji  to  be  posiiivc  in  stating  that  sin  so,  or  limiting  it  to 


such  circumstances,  a.s  shall  make  it  impossible  to  be  com- 
mitted in  this  age  of  the  world.  For  let  it  be  seriously 
considered,  whether  it  be  altogether  an  unsupposable  ihing, 
that,  with  some  in  our  days,  there  may  be  an  equivalency, 
in  point  of  light  and  evidence  of  the  iiuth  of  Christianity, 
unto  what  these  Jews  had,  whom  our  Saviour  warns  of 
the  danger  of  this  sin,  at  lliat  time  when  he  so  warned 
them;  his  warning  and  cautioning  them  about  it,  implies 
that  he  judged  them  at  leail  in  a  possibility,  at  that  time, 
ot  incurring  the  guilt  of  it;  if  the  text  Malt,  xii  do  not 
also  imply  that  he  reckoned  them,  then,  actually  to  have 
committed  it.  Foril  is  said,  ver.25.heknew  iheir  thoughts, 
i.  e.  considered  the  temper  of  their  minds,  and  thereupon 
said  to, them  what  follows  concerning  it.  Let  us  con- 
sider wherein  their  advantage  towards  Iheir  bemg  ascer- 
tained of  the  truth  of  the  Christian  religion,  was  greater  ■ 
than  we  now  can  have.  It  was  chiefly  in  this  respect  great- 
er, that  they  had  a  nearer  and  more  immediate  know- 
ledge of  the  matter  of  fact,  wherein  that  evidence  which 
our  Saviour  refers  to  did  consist.  A  more  immediate  way 
of  knowing  it  they  had  ;  the  most  immediate  the  persons 
whom  he  warns  (or  charges)  seem  not  to  have  had  :  for 
those  Phari-sees,  it  is  said,  heard  of  the  cure  of  the  demcv- 
niac,  not  that  they  saw  it.  They  took  it  ugon  ihe  (no 
doubt  sufficiently  credible)  report  of  others.  ISow  let  it  be 
further  considered,  what  we  have  to  balance  this  one 
single  advantage.  We  have,  to  intelligent  considering 
persons,  rationally  sufficient  evidence  of  the  same  matter 
of  fact.  But  how  great  things,  that  have  since  followed, 
have  we  the  sufficiently  certain  knowledge  of  besides,  be- 
yond what  they  had  in  view,  at  that  time.  As  the  won- 
derful death  of  our  Lord,  exactly  according  to  prediction, 
in  many  respects,  together  with  allthe  unforetold  amazing 
circumstances  that  attended  it !  His  more  wonderful  re- 
surrection, upon  which  so  great  a  stress  is  laid  for  demon- 
strating the  truth  of  the  religion  he  taught:  the  destruction 
of  Jerusalem,  as  he  foretold,  and  the  shattered  condition 
of  the  Jewish  nation,  as  was  also  foretold,  ever  since:  the 
strange  success  of  the  Gospel  in  the  first,  and  some  follow- 
ing ages,  by  so  unlikely  means,  against  the  greatest  oppo- 
sition imaginable,  both  of  Jew^s  and  pagans.  Not  to  insist 
on  the  aposlacy  foretold,  in  the  Christian  church,  with 
many  more  things  that  might  be  mentioned.  Let  it  be 
considered  whether  the  want  of  so  immediate  way  of 
knowing  some  of  these  things  be  not  abundantly  compen- 
sated by  the  greatness  of  the  other  things  that  are  however 
sufliciently  known.  And  if  such  as  have  wit  and  leisure 
to  consider  these  things  in  our  days,  are  often  pressed  to 
consider  them,  have  them  frequently  represented,  and  laid 
before  their  eyes,  if  such,  I  say,  have  in  view  as  great 
evidence,  upoii  the  whole,  of  the  truth  of  Christianity,  as 
these  Pharisees  had ;  it  is  then  further  to  be  con^idered, 
whether  it  be  not  possible  that  some  such  may  equal  the 
Jewish  malice,  against  the  holy  design  of  our  religion. 
To  which  I  only  say,  the  Lord  grant  ihat  none  may.  But 
if  there  be  really  cause  to  apprehend  such  a  danger,  some 
other  way  should  be  thought  of  to  cure  the  trouble  of  some, 
than  by  the  danger  and  (loo  probable)  ruin  of  others. 
However,  none  should  themselves  make  Iheir  own  case 
incurable,  by  concluding  that  they  have  sinned  that  sin, 
or  by  believing  they  are,  otherwise  forsaken  and  rejected 
of  God;  so  as  that  he  will  never  more  assist  their  en- 
deavour lo  repent,  and  turn  to  him  through  the  Medi- 
ator. 

If  it  be  inquired  here,  since,  as  halh  been  shown,  some 
may  be  quite  forsaken  of  God,  while  yet  they  live  in  the 
world;  ought  such  to  believe  then  they  are  not  forsaken, 
and  so  believe  an  untruth  that  they  may  make  it  true,  or 
iry  if  ihey  can  betler  their  condition  by  it  1  I  answer,  nor 
that  neilhVr.  For  that  God  will  lurlhe'r  a.ssist  an  obstinate 
sinner,  that  halh  long  resisted  his  Spirit,  and  despised  his 
mercy,  is  no  matter  of  promise  lo  him,  and  so  no  matter  of 
faith.  When  he  doth  conquer,  at  length,  any  .such,  'tis 
of  mere  unpromised  favour  ;  (a.s  was  also  shown  ;)  where- 
of therefore  he  gives  others  no  ground  to  despair;  and  for 
which  ihey  are  deeply  concerned,  with  great  earnestness, 
to  supplii'ale.  But  if  it  be  said,  how  can  theyprav  for 
that  wiieicof  they  have  no  promise  1  and  can  have  no  faith, 
since  what  is  not  of  faith  is  sin,  Rom.  xiv.  23.  I  answer, 
ihal  passage  of  Scripture  would,  in  this  ca.sc  be  much  mis- 


APPENDIX. 


455 


applied.  It  speaks  not  of  faith  concerning  the  certainty  of 
any  event  to  be  expected,  but  the  lawfulness  of  a  work  to 
be  done,  and  of  doubting,  not  concerning  the  event,  but 
my  own  act,  Can  any  man  in  his  wits  doubt  concerning 
his  own  act  in  this  case  "?  whether  it  be  better  to  pray  for 
the  grace  of  God  to  save  him,  than  slight  it  and  perish  t 
Nor  are  they  without  very  encouraging  promises  concern- 
ing the  event,  that  God  will  be  a  rewarder  of  them  that 
diligentlv  seek  him,  Heb.  li.  6.  And  that  whosoever  shall 
call  upoii  the  name  of  the  Lord  shall  be  saved,  Rom.  x.  13. 
which  promises  'tis  true  the  context  of  both  shows,  do  speak 
of  believing  prayer.  They  are  to  faith,  not  of  it,  and  im- 
port, that  God  will  reward  and  save  the  believer :  not  that 
he  will  give  faith  to  the  obstinate,  contemptuous  unbe- 
liever. If  he  do  this,  'tis  (as  was  said)  of  unproraised 
bounty.  But  though  they  are  not  promises  to  give  faith, 
they  should  induce  it ;  and  incline  sinners  to  cast  them- 
selves down  before  the  throne  of  so  gracious  a  God,  and 
seek  grace  to  help  them  in  their  need,  in  confidence  that 
he  will  never  reject  penitent  believing  prayer.  They,  in- 
deed, that  for  their  former  wilful  sinning  are  utterly  for- 
saken of  God,  will  not  thus  apply  themselves ;  but  our 
question  is  not  what  they  will  do,  but  what  they  should. 
Because  they  would  not,  therefore  they  were  forsaken,  and 
because  they  yet  will  not,  they  are  still  and  finally  for- 
saken. Their  refusal  proceeds  not  from  any  discourage- 
ment God  hath  given  them,  but  from  the  malignity  of  their 
own  hearts.  God  hath  not  repealed  his  Gospel  towards 
them.  The  connexion  continues  firm  between  the  precep- 
tive and  promissory  parts  of  it.  Their  infidelity  is  not  be- 
come their  duty,  but  remains  their  heinous  sin,  and  the 
more  deeply  heinous  by  how  much  their  own  malignity 
holds  them  more  strongly  in  it. 

Unto  what  also  is  discoursed  concerning  anger  and 
grief,  (or  other  passions,)  ascribed  to  God,  it  will  not  be 
unfit  here  to  add,  that,  unless  they  be  allowed  to  signify 
real  aversion  of  will,  no  account  is  to  be  given  what  re- 
ality in  him  they  can  signify  at  all.  For  to  say  (what 
some  do  seem  to  satisfy  themselves  with)  that  they  are  to 
be  understood  secundum  effectum,  not  secundum  affectum, 
though  true  as  to  the  negative  part,  is,  as  to  the  affirma- 
tive, verj'  defective  and  short ;  for  the  efiects  of  anger  and 
grief,  upon  which  those  names  are  put,  when  spoken  of 
God,  are  not  themselves  in  him,  but  in  us.  But  we  are 
still  at  a  loss  what  they  signify  in  him.  Such  eifecls  must 
have  some  cause.  And  if  they  be  efiects  which  he  works, 
they  must  have  some  cause  in'himself  that  is  before  them, 
and  productive  of  them.  This  account  leaves  us  to  seek 
what  that  cause  is,  that  is  signified  by  these  names.  That 
it  cannot  be  any  passion,  as  the  same  names  are  wont  to 
signify  with  us,  is  out  of  question.  Nor  indeed  do  those 
names  primarily,  and  most  properly,  signify  passion  in 
ourselves.  The  passion  is  consequently  only  by  reason  of 
that  inferior  nature  in  us,  which  is  susceptible  of  it.  But 
the  aversion  of  our  mind  and  will  is  before  it,  and,  in  an- 
other subject,  very  separable  from  it,  and  possible  to  be 
without  it.  In  the  blessed  God  we  cannot  understand  any 
thing  less  is  signified  than  real  displicency,  at  the  things 
whereat  he  is  said  to  be  angry  or  grieved. 

Our  shallow  reason  ilidee'd  is  apt  to  suggest  in  these 
matters,  "Why  is  not  that  prevented  that  is  so  displeasing "! 
And  it  would  be  said  with  equal  reason  in  reference  to  all 
sin  permitted  to  be  in  the  world,  Whv  was  it  noi  prevented  ■! 
And  what  is  to  be  said  to  this  1  Shall  it  be  said  that  sin 
doth  not  displease  God  1  that  he  hath  no  will  against 
sin  "!  It  is  not  repugnant  to  his  will  1  Yes  ;  it  is  to  his  re- 
vealed will,  to  his  law.  But  is  that  an  imtrue  revelation  I 
His  law  is  not  his  will  itself,  but  the  signum,  the  discovery 
of  his  will.  Now,  is  it  an  insignificant  sign  ■?  a  sign  that 
signifies  nothing  ?  or  to  which  there  belong  no  correspon- 
dent significatum  ?  nothing  Uiat  is  signified  by  it  ?  Is  that 
which  is  signified  (for  sure  no  one  will  say  it  signifies  no- 
thing) his  real  will,  yea  or  no  1  who  can  deny  it  1  That 
will,  then,  (and  a  most  calm,  sedate,  impa.ssionate  will  it 
must  be  understood  to  be,)  sin,  and  consequently  the  con- 
sequent miseries  of  his  creatures,  are  repugnant  unto. 
And  what  will  is  that  1  'Tis  not  a  peremptorj'  will  con- 
cerning the  event,  for  the  event  falls  out  otherwise  ;  which 
were,  upon  that  supposition,  impossible;  for  who  hath  re- 
sisted his  will  1.  as  was  truly  intimated  by  the  personated 


questionist,  (Rom.  ix.  19.)  but  impertinently,  when  God's 
will  of  another  (not  a  contrary)  kind,  i.  e.  concerning  an- 
other object,  was  in  the  same  breath  referred  unio,  Why 
doth  he  yet  find  fault  ■?  'Tis  not  the  will  of  the  event  that 
is  the  measure  of  faultiness ;  for  then  there  could  not  have 
been  sin  in  the  world,  nor  consequently  misery,  which 
only,  by  ihe  Creator's  pleasure,  stands  connected  with  it. 
For  nothing  could  fall  out  against  that  irresistible  will. 
The  objector  then  destroys  his  own  objection,  so  absurdly, 
and  so  manifestly,  as  not  to  deserve  any  other  reply  than 
that  which  he  meets  with.  Nay,  but  who  art  thou,  CJ  man, 
that  repliest  against  God  1 

And  what  is  the  other  object  about  which  the  Divine 
will  is  also  conversant  ]  Matter  of  duty,  and  what  stands 
in  connexion  with  it,  not  abstractly  and  separately,  but  as 
it  is  so  connected,  our  felicity.  This  is  objectively  another 
will,  as  wejustly  distinguish  Divine  acts,  that  respect  the 
creature,  by  their  indifferent  objects.  Against  this  will 
falls  out  all  the  sin  and  misery  in  the  world. 

All  this  seems  plain  and  clear,  but  is  not  enough.  For 
it  may  be  further  said,  When  God  wills  this  or  that  to  be 
my  dut}',  doth  he  not  will  this  event,  xiz.  my  doing  it  1 
otherwise  wherein  is  his  will  withstood,  or  not  fulfilled,  in 
my  not  doing  it "?  He  willed  this  to  be  my  duly,  and  it  is 
so.  I  do  not  nor  can  hinder  it  from  being  so,  yet  I  do  it 
not,  and  that  he  "willed  not.  If  all  that  his  will  meant  was 
that  this  .-should  be  my  duty,  but  my  doing  it  w-as  not  in- 
tended ;  his  will  is  entirely  accomplished,  it  hath  its  full 
effect,  in  that  such  things  are  constituted,  and  do  remain 
my  duly,  upon  his  signification  of  this  his  will,  my  not 
doing  it  not  being  within  the  compass  of  the  object,  or  the 
thing  willed. 

If  it  be  said,  he  willed  my  doing  it,  i.  e.  that  I  should  do 
it,  not  that  I  shall,  the  same  answer  will  recur,  iHz.  that 
his  will  hath  still  its  full  efliect,  this  effect  still  remaining, 
that  I  should  do  it,  but  that  I  shall  he  willed  not. 

It  may  be  said,  I  do  plainly  go  against  his  will  however ; 
for  his  will  was  that  I  should  do  so,  or  so,  and  I  do  not 
what  he  willed  I  should.  'Tis  true,  I  go  herein  against  his 
will,  if  he  willed  not  only  my  obligation,  but  myaction,  ac- 
cording to  it.  And  indeed  it  seems  altogether  unrea- 
sonable, and  unintelligible,  that  he  should  will  to  oblige 
me  to  that,  which  he  doth  not  will  me  to  do. 

Therefore  it  seems  out  of  question,  that  the  holy  God 
doth  constantly  and  perpetually,  in  a  true  sense,  will  uni- 
versal obedience,  and  the  consequent  felicity  of  all  his 
creatures  capable  thereof;  i.  e.  he  doth  will  it  with  simple 
complacency,  as  what  were  highly  grateful  to  him,  simply 
considered  by  itself  Who  can  doubt,  but  that  purity, 
holiness,  blessedness,  wheresoever  they  were  to  be  beheld 
among  his  creatures,  would  be  a  pleasing  and  delightful 
spectacle  to  him,  being  most  agreeable  to  the  perfect  ex- 
cellency, purity,  and  benignity  of  his  own  nature,  and  that 
their  deformity  and  misery  must  be  consequently  unpleas- 
ing7  But  he  doth  not  efficaciously  will  every  thing  that 
he  truly  wills.  He  never  willed  the  obedience  of  all  his 
intelligent  creatures  so,  as  effectually  to  make  them  all 
obey,  nor  their  happiness,  so  as  to  make  them  all  be 
happy,  as  the  event  shows.  Nothing  can  be  more  certain, 
than  that  he  did  not  so  will  these  things  ;  for  then  nothing 
could  have  fallen  out  to  the  contrary,  as  we  see  much  hath. 
Nor  is  it  at  all  unworthy  the  love  and  goodness  of  his  na- 
ture not  so  to  have  willed,  with  that  effective  will,  the 
universal  fulness,  sinlessness,  and  felicity  of  all  his  intel- 
ligent creatures.  The  Divine  nature  comprehends  all  ex- 
cellencies in  itself,  and  is  not  to  be  limited  lo  that  one  only 
of  benignity,  or  an  aptness  to  acts  of  beneficence.  For 
then  it  were  not  infinite,  not  absolutely  perfect,  and  so 
not  divine.  All  the  acts  of  his  will  must  he  consequently 
conform  and  agreeable  to  the  most  perfect  wisdom.  He 
doth  all  things  according  to  the  counsel  of  his  will.  He 
wills,  'tis  true,  the  rectitude  of  our  actions,  and  what 
would  be  consequent  thereto,  but  he  first,  and  more  prin- 
cipall}',  wills  the  rectitude  of  his  own.  And  not  only  not 
to  do  an  unrighteous,  but  not  an  inept,  or  unfit  thing.  We 
find  he  did  not  think  it  fit  efficaciously  to  provide  concern- 
ing all  men,  that  they  should  be  made  obedient  and  happy, 
as  he  hath  concerning  some.  That  in  the  general  he 
makes  a  difference,  is  to  be  attributed  to  his  wisdom,  i.  e. 
his  wisdom  hath  in  the  general  made  this  determination, 


466 


APPENDIX. 


not  to  deal  with  all  alike,  and  so  we  find  it  ascribed  to  his 
wisdom  that  he  doth  make  a  difference  :  and  in  what  a 
transport  is  the  holy  apostle  in  the  contemplation  and  cele- 
bration of  it  upon  this  account !  Rom.  xi.  33.  O  the  depth 
of  the  riches  both  of  the  wisdom  and  knowledge  of  God  ! 
how  unsearchable  are  his  judgments,  and  his  ways  past 
finding  out !  But  now  when,  in  particular,  he  comes  to 
make  this  difference  between  one  person  and  another, 
there  being  no  reason  in  the  object  to  determine  him  this 
way,  more  than  that,  his  designing  some  for  the  objects  of 
special  favour,  and  waving  others,  (as  to  such  special 
favour,)  when  all  were  in  themselves  alike ;  in  that  case 
wisdom  hath  not  so  proper  an  exercise,  but  it  is  the  work 
of  tree,  unobliged  sovereignty  here  to  make  the  choice. 
Having  predestinated  us  unto  the  adoption  of  children,  by 


Jesus  Christ,  to  himself,  according  to  the  good  pleasure  of 
his  will,  Ephes.  i.  5. 

Yet  in  the  mean  time,  while  God  doth  not  efficaciously 
will  all  men's  obedience  introductive  of  their  happiness, 
dolh  it  follow  he  wills  it  not  really  at  all "!  To  say  he  wills 
it  efficaciously,  were  to  contradict  experience,  and  his  word ; 
to  say  he  wills  it  not  really,  were  equally  to  contradict  his 
word.  He  doth  will  it,  but  not  primarily,  and  as  the  more 
principal  object  of  his  will,  so  as  to  effect  il  notwithstanding 
whatsoever  unfitness  he  apprehends  in  it, iti.  thathesoever- 
power  all,  as  to  make  them  obedient  and  happy.  He  really 
wills  it,  but  hath  greater  reasons  than  this  or  that  man'ssal- 
vaiion,  why  he  effects  it  not.  And  this  argues  no  imperfec- 
tion in  the  Divine  will,  but  the  perfection  of  it,  that  he  wills 
things  agreeably  to  the  reasonableness  and  fitness  of  them. 


THE 

CARNALITY  OF  RELIGIOUS  CONTENTION, 

IN  TWO  SERMONS, 

PREACHED  AT  THE  MERCHANT'S  LECTURE,  IN  BROAD  STREET. 


THE  PREFACE  TO  THE  READERS. 


This  title  nobody  can  think  is  meant  to  condemn  all  contention  about  matters  of  religion  as  carnal ;  but  since  there 
is  too  much  which  is  apparently  so,  it  only  signifies  it  to  be  the  design  of  the  following  discourse  to  show  what  con- 
tention that  is,  and  when,  or  in  what  case,  though  it  hath  religion  for  its  object,  it  may  not  have  it  for  its  principle,  but 
that  very  frequently,  the  lust  of  the  flesh  hides  itself  under  that  specious  name.  And  to  show  wherein,  while  it  affects 
to  hide,  yet  unawares  it  discovers  itself,  in  the  management  of  affairs  of  that  sacred  kind.  Thus  it  often  really  is; 
and  then  is  that  noble  cause  as  ignobly  served,  as  when  (according  to  that  •  father's  observation)  a  man  proves  to  be 
unfaithful  even  for  the  faith,  and  sacrilegious  for  religion. 

When  in  one  place  (Jude  3.)  Christians  are  exhorted  to  contend  earnestly  for  the  faith ;  and  in  another  (2  Tim.  ii. 
24.)  we  are  told  the  servant  of  the  Lord  must  not  strive;  'tis  plain  there  is  a  contention  for  religion,  which  is  a  duty, 
and  there  is  a  contention  even  concerning  religion  too,  which  is  a  sin.  And  that  sin  the  apostle,  m  this  context,  out  of 
which  our  discour.se  arises,  doth  de.servedly  e.Kpose  by  the  name  of  flesh,  and  of  the  lust,  or  of  the  works  thereof; 
such  as  wrath,  variance,  envy,  hatred,  &c.  Whence  it  is  easy  to  collect  in  what  sense  it  is  said  in  the  mentioned 
place,  the  servant  of  the  Lord  must  not  strive,  viz.  as  that  striving  excludes  the  gentleness,  the  aptness  to  instruct,  and 
the  patience,  which  are  in  the  same  place  enjoined,  where  that  striving  is  forbidden.  And  from  thence  it  is  equally 
easy  to  collect  too,  in  what  sense  we  ought  to  contend  for  the  faith  earnestly,  i.  c.  with  all  that  earnestness  which  will 
consist  with  these,  not  with  such  as  exclude?  them  :  as  earnestly  a'  you  will,  but  with  a  sedate  mind,  full  of  charity, 
candour,  kindness,  and  benignity  towards  them  we  strive  with.  We  ought,  we  see,  (in  the  mentioned  place,)  to  bo 
patient  towards  all  men.     Towards  fellow-Christians  there  should  certainly  be  a  more  peculiar  brotherly  kindness. 

The  difference  is  very  great,  and  most  discernible  in  the  elfects,  between  the  church's  contention  against  enemies 
without  it,  and  contentions  within  itself  The  former  unite  it  the  more,  increase  its  strength  and  vigour.  The  latter 
divide  and  enfeeble  it.  As  to  those  of  this  latter  kind,  nothing  is  more  evident,  or  deserves  to  be  more  considered, 
than  that  as  the  Christian  church  hath  grown  more  carnal,  it  hath  grown  more  contentious,  and  as  more  contentious, 
still  more  and  more  carnal.  The  savour  hath  been  lost  of  the  great  things  of  the  Gospel,  which  have  less  matter  in 
them  of  dispute  or  doubt,  but  which  only  did  afford  proper  nutriment  to  the  life  of  godliness;  and  it  hath  diverted  to 
lesser  things,  (or  invented  such  as  were,  otherwise,  none  at  all,)  about  which  the  contentious,  disputative  genius  might 
employ,  and  wherewith  it  might  entertain,  feed,  and  satiate  itself 

Thereby  hath  it  grown  strong  and  vigorous,  and  acquired  the  power  to  transform  the  church  from  a  spiritual  soci- 
ety, enlivened,  acted,  and  governed  by  the  Spirit  of  Christ,  into  a  mere  carnal  thing,  like  the  rest  of  the  world.  Car- 
nality hath  become,  and  long  been  in  it,  a  governing  principle,  and  hath  torn  it  into  God  knows  how  many  fragments 
and  parties ;  each  of  which  will  now  be  the  church,  enclose  itself  within  its  own  peculiar  limits,  exclusive  of  all  the 
rest,  claim  and  appropriate  to  itself  the  rights  and  piivileges  which  belong  to  the  Christian  church  in  common,  yea, 
and  even  Christ  himself  as  if  he  were  to  be  so  enclosed  or  confined  :  and  hence  it  is  said,  Lo,  here  is  Christ,  or  there 
he  is,  till  he  is  scarce  to  be  found  any  where  ;  but  as,  through  merciful  indulgence,  overlooking  our  sinful  follies,  he 
is  pleased  to  afford  .some  tokens  of  his  presence  both  here  and  there.  Yet  also  how  manifest  are '  the  tokens  of  his 
displeasure  and  retirement !  And  how  few  will  apprehend  and  consider  the  true  cause  !  I  will  now  adventure  to 
offer  these  things  to  serious  consideration. 

1.  Whether  for  any  party  of  Christians  to  make  unto  itself  other  limits  rf  communion  than  Christ  hath  made,  and 
liedge  up  itself  within  tho.se  limits,  excluding  those  whom  Christ  would  admit,  and  admitting  those  whom  he  would 
exclude,  be  not  in  itself  a  real  sin  1  When  I  say  nutke  to  itself,  this  more  peculiarly  concerns  those  who  form  their 
own  communions,  having  nothing  herein  imposed  upon  them  by  civil  authority.  Let  others  censure  themselves  as 
they  see  cause.  They  have  a  holy  table  among  them,  the  symbol  of  their  comimmion  with  one  another  in  the  Lord. 
I  would  ask,  "  Whose  is  this  table  1  Is  it  the  table  of  this  or  that  man,  or  party  of  men  1  or  is  it  the  Lord's  table  1" 
Then  certainly  it  ought  to  be  free  to  his  guests,  and  appropriate  to  them.  And  who  should  dare  to  invite  others,  oi 
forbid  these  1 

2.  If  it  be  a  sin,  is  it  not  a  heinous  one  t   This  will  best  be  understood  by  considering  what  his  limits  are.  Nothing 

•  Cypr.  de  Simplicit.  PnpL 


458  THE  PREFACE  TO  THE  READERS. 

seems  plainer  than  that  it  was  his  mind,  Christianity  itself  should  measure  the  communion  of  Christians,  as  such; 
risible  Christianity  their  visible  communion.  It  will  here  then  be  inquired  (as  in  all  reason  it  should)  what  Christi- 
anity is.  And  if  it  be,  every  one  will  understand  the  inquirv  concerning  that,  as  they  would  concerning  any  thing 
else,  what  is  its  essence  1  or  what  are  its  essenlial.s,  or  wherein  doth  it  consist  I  Not  what  are  all  the  several  accidents 
it  may  admit  of  1  as  you  would  do,  if  it  were  inquired,  What  is  humaniiv  1  Now  here  it  will  be  readily  acknow- 
ledged that  Christianity  (as  all  things  else  that  are  of  moral  consideration)  must  be  estimated  more  principally  by  its 
end,  and  that  its  final  reference  is  not  to  this  world,  but  to  the  world  to  come,  and  to  a  happy  state  there.  And  that, 
considering  the  miserable  state  wherein  it  finds  the  souls  of  men  here,  and  the  greater  miseiy  they  are  hereafter  liable 
to,  it  must  design  their  present  recovery,  and  finally,  their  eternal  salvation. 

That  in  order  hereto  it  must  propound  to  men  some  things  necessary  to  he  believed,  some  things  necessary  to  be 
done.  And  that  both  must  intend  the  making  of  them  good  in  order  to  the  making  them  happy,  or  the  saving  of 
them  from  eternal  misery.  That  both  are  sufficiently  propounded  by  the  kind  and  great  Author  of  this  constitution, 
Christ  himself,  in  his  word  or  Gospel.  That  this  Gospel,  besides  many  incidental  things,  expressly  represents  some 
things  as  of  absolute  necessity  to  salvation,  by  which  are  settled  the  very  terms  of  life  and  death,  unto  sinners;  and 
as  a  principal,  most  comprehensive,  and  most  fundamental  thing  to  all  the  rest,  requires  men's  resigning  eind  sub- 
jecting themselves  unto  him  ;  or  putting  themselves  by  solemn  covenant  into  his  hands,  or  under  his  conduct,  to  be 
by  him  brought  to  God,  and  made  finallv  happy  in  him. 

Whatsoever  therefore  is  of  absolute  necessity  to  this  end  is  essential  to  Christianity.  Christians  then  are  a  sort  of 
men  tending  to  God  and  blessedness  under  the  conduct  of  Chri.st,  to  whom  they  have  by  covenant  devoted  themselves, 
and  to  God  in  him.  Visible  Christians  are  such  as  are  in  this  visible  tendency,  with  their  children,  yet  in  minority, 
and  not  capable  of  making  an  understanding  profession  themselves.  Such  as  have  arrived  to  that  capacity  are  no 
longer  to  be  considered  in  their  parents,  but  apart  by  themselves.  They  that  have  been  sufficiently  instructed  in  the 
principles  of  the  Christian  religion,  that  have  devoted  themselves  to  God  in  Christ,  and  live  in  their  general  course 
conformably  to  his  holy  rule.s,  are  visibly  personal  covenanters.  'Tis  plainly  the  mind  of  Christ,  that  those  be  re- 
ceived into  that  plenary  communion  which  belongs  to  the  Christian  state;  and  particularly,  unto  that  sacred  rite 
which  is  the  communion  of  his  body  and  blood,  and  wherein  the  new  testament  or  covenant  hath  its  solemn  obliga- 
tion, and  wherein  asfaderuti,  or  /icr.ions  in  covenant,  they  have  more  express  communion  with  him,  and  one  another. 

They  that  are  yet  unacquainted  with  the  most  necessaiv  things  of  Christian  religion,  are  to  be  held  as  catechumens 
under  instruction,  if  they  be  willing.  They  that  live  licentiously  in  the  state  of  penitents,  till  they  give  that  proof  of 
their  serious  repentance,  as  that  their  profession  thereof  appear  not  to  be  slight  and  ludicrous  ;  they  that  refuse  to 
learn,  or  be  reformed,  that  live  in  open  hostility  against  the  known  laws  of  Christ";  are  not  visible  Christians,  are  not  vi- 
sibly in  the  way  of  salvation.  Visible  subjection  and  visible  rebellion  arc  inconsi.slcncies.  If  therefore  any  society  of  men, 
professedly  Christians,  domakeother  limits  of  their  communion;  admitting  those  that  Christ's  rule  excludes,  eicluding 
them  whom  it  would  admit;  especially,  if  the  alteration  be,  not  only  by  the  making  tho,se  thingsnece.ssary  which  he  hath 
not  revealed  or  enjoined  as  necessary,  but  which  he  hath  not  revealed  or  enjoined  at  all ;  and  so  is  not  only  to  add  to 
Christian  religion  taken  at  large,  but  even  to  its  essentials;  this  issubstantially  to  change  the  evangelical  covenant,  to 
make  it  another  thing,  to  break  Christ's  constitution,  and  set  up  another.  If  they  be  little  things  only  thai  we  add,  we  must 
know  that  there  is  nihil  minimum  in  religion.  What,  if  as  little  as  they  are,  many  think  them  sinful,  and  are  thereby 
thrown  otf  from  our  communion  1  The  less  they  are,  the  greater  the  sin  to  make  them  necessary,  to  hang  so  great 
things  upon  them,  break  the  church's  peace  and  unity  by  them,  and  of  them  to  make  a  new  Gospel,  new  terms  of  life 
and  death,  a  new  way  to  heaven.  And  is,  as  much  a!s  in  us  lies,  to  make  things  of  highest  necessity  depend  not  only 
upon  things  of  no  necessity,  but  that  are,  in  our  religion,  perfect  nullities,  not  liaving  anyplace  there  at  all.  And  there- 
upon is,  in  elJecl,  to  say.  If  you  will  not  take  Christianiiv  with  these  additions  of  ours,  you  shall  not  be  Christians,  you 
shall  have  no  Christian  ordinances,  no  Christian  worship;  we  will,  as  far  as  in  us  is,  exclude  you  heaven  itself,  and 
all  means  of  salvation.  And  upon  the  same  ground  upon  which  they  may  be  excluded  one  communion  by  such  arbi- 
trary devised  measures,  they  may  be  excluded  another  also,  and  be  i-eceivcd  no  where.  And  if  their  mea.sures  diflisr, 
they  all  exclude  one  another;  and  hence,  so  many  churches,  so  many  Christendoms.  If  this  be  sinful,  it  is  a  sin  of 
the  deepest  die.  Whereas  the  Holy  Scriptures  speak  with  .such  severity  as  we  know  they  do,  of  the  altering  of  man's 
landmarks,  what  may  we  think  of  altering  God's?  And  the  sin  is  still'the  greater,  if  the  things  of  highest  necessity 
are  overlooked  in  the  mean  time  as  trifles,  tithing  of  mint  is  stood  upon,  but  judgment,  faith,  mercy,  and  the  love  of 
God  passed  over,  (as  Matt,  xxiii.  23.  Luke  xi.  42.)  infidels  poured  in  upon  the  church  !  wolves  anii  bears  under  the 
name  of  sheep,  and  the  lambs  of  Christ  (which  he  requires  to  be  led)  thrown  out  into  the  wilderness ! 

3.  But  if  we  suppose  it  a  sin,  and  so  heinous  a  one,  how  far  doth  the  guilt  of  it  spread !  How  few  among  the  seve- 
ral sorts  and  parties  of  Christians  are  innocent,  if  the  measures  of  their  several  communions  were  brought  underju.st 
and  severe  examination  I  How  few  that  lay  their  communions  open  to  visible  Christians  as  such,  excluding  none  of 
xvhatsoever  denomination,  nor  receiving  any  that  by  Christian  rational  estimate  cannot  be  judged  such  ! 

4.  How  few  that  consider  this  as  the  provi)king  cause  of  Christ's  being  so  much  a  stranger  to  the  Christian  church ! 
And  how  little  is  it  to  be  hoped  we  shall  ever  see  good  days  till  this  wa-vting  evil  be  rcdres-sed!  or  that  our  glorious 
Redeemer,  who  is  head  of  all  things  to  the  church,  should  ever  own  ii  by  visible  favours,  should  protect,  cherish,  en- 
large it,  or  make  it  spread  in  the  world  !  (and  how  little  it  is  naturally  in'anyprobability  of  doing  so!)  or  that  he  should 
treat  it  as  his,  while  it  is  so  little  it.self,  and  so  little  one!  In  the  present  (most  deplorable)  state  of  things,  private  (that 
is,  carnal)  interest  is  the  thing  every  where  designed,  by  one  party,  and  another.  And  by  wishing  the  prosperity  of 
the  churcli,  or  endeavouring  it,  is  only  meant  .seeking  the  prosperity  of  our  own  party.  So  that  there  can  be  no  united 
prayers  nor  joint  endcavous  for  any  truly  common  good;  but  what  seems  desirable  to  some,  is  dreaded  and  depre- 
cated by  all  the  rest.  Thus  for  thirteen  or  fourteen  hundred  years  hath  the  church  been  gradually  growing  a  multi- 
form, mangled,  shattered,  and  most  deformed  thing;  broken  and  parcelled  into  nobody  knows  how  many  several  sorts 
of  communions.  The  measures  whereof  how  sti'angely  alien  have  they  lieen  from  tho.se  which  were  genuine  and 
primitive,  i.  c.  from  substantial  Christianity,  and  the  things  that  must  concur  to  makeup  that.  Instead  of  sound 
Knowledge  of  the  few,  clear,  and  great  things  of  religion,  a  great  many  doubtful  opinions;  the  taking  one  side  in  a 
disputed  point ;  the  determination  of  a  logical  question,  understanding,  or  saving  one  under.slands,  (whether  we  door 
no,)  a  metaphysical  nicety ;  and  .sometimes  professing  to  believe  somewhat  that  Scripture  never  .said,  or  shows  itself 
never  to  have  meant,  and  that  is  most  maniiestlv  contrary  to  all  reason  and  common  sense.  Instead  of  reverent,  de- 
cent, grave  worship;  affected,  scenical,  ludlcnuis  formalities,  uncouth  gesticulations,  disgusted  countenances,  with  I 
know  not  what  empty  shows  of  a  forced  and  feigned  devotion;  which  things  ahso  werelo  serve  in.stead  of  orderly, 
unreprovable  conversation,  of  .serving  God,  and  of  doing  good  to  other  men ;  and  to  expiate  the  crimes  of  a  very 
bad  one,  to  make  amends,  and  atone  for  the  lewdest,  the  most  licentious,  and  nw^X  mischievous  practices. 

In  sum  ;  not  only  are  things  most  alien  from  real  Christianity  added  to  it,  but  suhsiitmed  in  the  room  of  it,  and  pre- 
ferred before  it ;  yea,  and  things  most  destructive  of  it,  indulged  and  magnified  in  opposition  to  it.  This  is  too  gene- 
rally the  state  of  the  carnalized  Christian  church.  And  never  were  there  more  I'ervent  contentions  among  all  sorts, 
whose  notions,  opinions,  modes,  and  forms  are  to  be  preferred. 


THE  PREFACE  TO  THE  READERS.  45? 

The  word  of  God  tells  us  that  to  be  carnally  minded  is  death.  These  contents  seem  therefore  to  express  great  soli- 
citude how  most  neatly  to  adorn  a  carcass,  or  at  best  how  with  greatest  art  and  curiosity  to  trim  and  apparel  gorgeous- 
ly a  languishing  man,  in  the  feared  approaches  of  death,  instead  of  endeavouring  to  save  his  life.  But  if  any  endea- 
vour to  that  purpose  were  yet  to  be  used,  what  should  it  be  1  That  any  man  should  go  about  to  propose  to  the  Christian 
church,  were  both  presumptuous  and  hopeless.  We  can  only  speak  our  wishes  to  men,  and  otfer  them  in  solemn  sup- 
plications to  God.  And  it  were  a  happy  omen,  if  good  men  could  once  agree  what,  in  particular,  to  pray  for;  it 
being  out  of  question  that  such  men  would  not  be  guilty  of  so  much  hypocrisy,  as,  to  their  uttermost,  not  seriously  to 
endeavour,  what  they  durst  adventure  and  thought  it  necessary  to  make  the  subject  of  their  prayers.  And  one  would 
think  it  should  not  be  difficult  to  men  of  sincere  minds,  upon  serious  consideration  of  the  present  sad  state  of 
things,  not  only  in  general  to  pray  for  the  true  spiritual  welfare  of  the  Church  of  Christ  in  the  world  ;  but  so  far  to 
be  particular,  as  to  pray  in  order  thereto,  that  it  may  be  more  entirely  one.*  We  are  told.  There  is  one  body,  and 
one  Spirit.  That  the  Spirit  is  but  one,  we  are  sure  is  true  in  fact:  and  so  we  are  that  the  body  animated  by  that  Spi- 
rit, as  it  is  such,  can  be  but  one  also.  But  the  apostle's  business  in  that  place,  is  not  merely  to  assert  such  a  union,  as 
there  already  was,  but  also  to  persuade  to  such  a  one  as  there  yet  was  not,  i.  e.  that  it  might  be  more  entire  and  com- 
plete than  hitherto  it  was;  and  that  such  a  unity  might  be  preserved  in  the  bond  of  peace  :  and  this  in  order  to  its 
growth  to  the  measure  of  the  stature  of  a  perfect  man  in  Christ ;  implying  plainly  enough,  that  the  less  it  was  one 
the  less  it  would  grow.  Which  also  is  sufficiently  evident  in  itself  For  it  is  first  plain  in  the  nature  of  the  thing, 
that  by  how  much  it  is  more  divided  and  multiform,  it  will  appear  the  less  considerable  in  the  world,  and  so  be  less 
apt  to  attract,  and  draw  in  others.  Yea,  and  its  appearance  and  aspect  will  not  only  be  less  inviting  and  attractive ; 
but  it  will  be  ofl'ensive,  and  create  prejudices  in  the  minds  of  men  against  Christianity  itself.  Which  appears  the  plain 
meaning  of  that  petition  of  our  blessed  Lord,  when  he  was  leaving  the  world,t  That  they  all  might  be  one,  as  thou 
Father  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us,  that  the  world  may  believe  that  thou  hast  sent  me. 
Implying  manifestly,  that  if  they  did  not  appear  one,  it  would  strongly  tempt  the  world  to  infidelity.  Whereupon  all 
good  men  have  a  mighty  inducement  to  unite  in  this  request;  for  more  entire  visible  oneness  in  the  Christian  church, 
not  oniy  from  the  example  of  our  Lord  leading  them  in  this  request,  but  from  thejeason  alsoby  which  he  enforces  it,  that 
otherwise  the  rest  of  the  world  must  be  confirmed  and  obdured  in  their  infidelity.  Who  sees  not  therefore  that  the 
Christian  interest  is  naturally  obstructed  in  its  extensive  growth  by  the  visible  disunion  of  the  Christian  community  1 
for  it  can  scarce  admit  to  be  called  a  society  in  its  present  torn  and  shattered  state. 

And  again,  its  divisions  being  (as  they  cannot  be  other  than)  criminal,  the  effect  of  indulged  carnality,  and  designed 
to  serve  the  carnal  interests  of  this  or  that  partj',  in  opposition  to  the  rest ;  they  hereby  not  only  offend  and  give  scan- 
dal to  the  world,  who  thereupon  discern  nothing  of  peculiar  excellency  in  the  Christian  profession,  when  under  it 
they  see  men  driving  but  such  low  designs,  as  they  lliemselves  (more  honestly)  do  without  any  such  veil ;  but  they  of- 
fend the  Spirit  of  Christ  too,  who,  thereupon,  in  great  degrees,  withdraws  itself;  not  totally,  which  could  not  consist 
with  the  promise,  t  I  am  with  you  alwa)'s,  unto  the  end  of  the  world ;  but  unto  such  degrees  as  shall  testify  displeasure. 
And  hence  is  the  growth  of  the  church  obstructed,  not  only  naturally,  but  penally  too.  Whence  it  is  most  evident, 
that  they  cannot  with  judgment  pray  for  the  spiritual  welfare  of  the  church  of  Christ,  who  pray  not  for  its  union ;  nor 
with  sincerity,  who  to  their  uttermost,  endeavour  it  not  also.  Nor  can  there  be  true  seriousness,  insomuch,  but  the  con- 
sideration must  ensue,  what  course  is  most  likely  to  serve  so  desirable  an  end.  And  since  necessary  things  are  most 
plain,  and  less  liable  to  dispute  and  doubt;  and  it  is  mailer  of  fact,  obvious  to  every  observing  eye,  that  the  decepla- 
tionsand  divisions  in  the  Christian  church,  which  are,  and  have  been,  from  age  to  age,  do  for  the  most  part  arise  from  the 
addition  of  unnecessary  things  to  it,  which  belong  not  to  its  constitution ;  and  which  while  some  think  lawful  only, 
and  at  best  but  an  ornament  to  it,  others  think  sinful  and  a  deformity  ;  it  cannot  hence  but  appear  a  thing  much  to  be 
desired,  and  endeavoured,  that  these  occasions  of  offence  and  division  might  cease,  and  be  removed.  Which  even 
they  that  think  such  additions  to  be,  for  the  matter  of  them,  lawful,  might  yet  see  reason  enough  to  desire  and  to  en- 
deavour should  be  taken  away;  yea,  though  they  apprehend  them  of  some  use;  it  being  so  manifest  that  the  hurt 
which  accrues  by  them  is  unspeakably  more.  And  besides,  one  would  think  it  should  not  be  unapprehensible  to  any 
man  that  allows  himself  the  free  use  of  his  thoughts,  that  though  he  should  continue  of  the  judgment,  that  such  addi- 
tions were  in  the  matterof  them  lawful,  yet  the  making  them  additional  terms  of  Christian  communion  must  be  high- 
ly sinful,  as  being  the  introduction  of  a  new  Christianity.    Christian  communion  being  of  Christians  as  such. 

But  this  amputation  is,  according  to  the  present  posture  of  men's  minds  all  the  Christian  world  over,  a  thing  equal- 
ly to  be  desired  and  despaired  of:  as  a  general  union  therefore  is,  in  the  meantime.  We  cannot  unite  with  them  who 
insist  upon  terms  of  union  that  we  judge  unlawful  in  tho.se  things.  For  those  that  insist  upon  terms  that  we  think  not 
simply  unlawfal,  while  yet  they  are  different,  in  several  Christian  societies;  we  cannot,  therein,  unite  with  any  ;  but 
we  must,  for  aught  we  know,  divide  from  as  manv.  That  oiilv  which  the  present  state  of  things  admits  of,  is,  that  we 
keep  ourselves  united  in  mind  and  spirit  with  all  serious  Christians,  in  the  plain  and  necessaVy  things  wherein  they 
all  agree  :  that  we  preserve  in  our  own  spirits  a  resolved  unaddictedness  to  any  parly,  in  the'  things  wherein  they 
differ  :  that  for  actual  and  local  communion,  (which  we  cannot  have  with  all  the  Christians  in  the  world,  and  can  have 
comparatively  but  with  a  few,)  we  join  with  them  that  come  nearest  us,  i.  e.  that  we  judge  come  nearest  to  our  com- 
mon rule:  that  (as  some  means  hereto)  we  especially  labour  to  centre  in  some  such  scheme  of  doctrinals,  as  for  which 
all  these  profess  to  have  a  common  reverence  ;  that  while  our  union  cannot  as  yet  be  so  extensive  as  it  ou|rht,  it  may 
be  as  extensive  as  we  can ;  that  the  Gospel'be  not  hindered,  and  that  our  ministry  may  be  the  more  successful  and  pro- 
fitable to  the  promoting  of  the  common  salvation,  among  those  that  attend  upon  it.  Such  schemes  or  collections  of 
doctrines,  reduced  into  an  order,  (as  gold  formed  into'a  vessel,  whereas  truth,  as  it  lies  in  the  holv  scriptures,  is  as 
gold  in  the  mass,)  may  be  of  use  (as  they  have  always  been  used  in  the  church  in  all  ages)  more  distinctly  to  inform 
others  concerning  our  sentiments,  (thou!;h  the  use  is  less,  that  after  thorough  search  and  inquiry  they  can  be  of  to 
orieseir,)  provided  they  be  avowed  to  be  looked  upon  but  as  a  mensura  viensv  rata,  reserving  unto  the  Scriptures  the  honour 
of  being  the  only  mensura  mensurans ;  and  so  that  we  only  own  them  as  agreeable  to  the  Scriptures.  And  again, 
that  we  declare  we  take  them  to  be  agreeable  thereto  in  the  main,  or  for  substance,  without  attributing  a  sacredness  to 
the  very  words  of  a  mere  human  composition  ;  which  indeed  we  cannot  attribute  to  the  words  used  in  the  translation 
of  the  Bible  itself.  And  that  for  the  things  we  believe  them  with  a  degree  of  assent  proportionable  to  their  greater  or 
less  evidence.  This,  through  the  blessing  of  God,  such  as  have  used  a  sincere  and  ingenious  freedom  one  with  ano- 
ther, have  found  an  effectual  expedient  to  delivertheir  minds  from  mutual  doubt, concerning  each  other,  that  because 
of  -some  different  modes  of  expressing  their  sentiments,  thev  held  very  different  opinions,  which  they  have  found  to 
be  a  mistake  on  one  hand  and  the  other  ;  and  have  given  and  received  satisfaction,  they  intended  nothing  that  ought  to 
be  reckoned  into  the  account  of  Socinian,  Pelagian,  Popish,  Arminian,  or  antinomian  errors.  That  fraudulent  and  un- 
just way  of  making  the  estimate,  being  justly  exploded,  that  whosoever  shall  in  some  things  that  touch  not  the  main 
points  of  difference,  say  as  some  other  ofthe.se  do,  must  therefore  be  of  their  minds  throughout.  Which  rule  of  judg- 
ing would  make  any  Christian  be  taken  for  a  Jew,  a  Mahometan,  or  a  pagan ;  there  being  no  intelligent  Christian,  but 
must  say  many  things  that  they  do. 

«  Eph.  iv.  4.  t  John  ivu.  21.  ;  Malt.  locviii.  K. 


AGO  THE  PREFACE  TO  THE  READERS. 

But  it  is  to  be  hoped  this  engine  of  the  devil's  is  by  the  mercy  of  God  broken,  so  as  that  the  people  shall  be  no  more 
frighted  from  attending  to  the  ministry  of  such  (be  their  denomination  what  it  will)  as  use  apt  and  proper  methods  to 
awaken,  convince,  and  save  souls,  by  being  told  they  are  aniinoiiiians  or  Arminians,  &c.  Il  being  upon  mquiry  found, 
that  persons  so  and  so  charged,  by  the  rash  folly  of  some  that  understand  nothing  of  the  difference,  besides  the  dilferent 
sound  of  those  odious  names,  do  really  detest  the  doctrines  imputed  to  them.  And  that  furthermore,  while  we  look 
upon  an  agreement  therein  as  a  sufficient  character  of  one  sound  in  the  faith,  we  do  not  profess  t9  reckon  every  one  of 
the  things  therein  contained  (without  distinguishing  their  importance)  necessary  to  that  purpose.  And  do  never  intend 
our  communion  shall  be  limited  by  other  bounds  than  only  an  agreement  in  those  tilings  for  doctrinals,  which  we  take 
to  be  of  such  importance  and  necessity,  as  without  the  belief  whereof  a  man  cannot  be  a  sincere  Christian.  Which 
certainly  cannot  but  be  a  very  few  less  disputed  things,  among  them  that  profess  to  believe  the  divine  authority  of  the 
Scriptures,  and  that  will  allow  them  to  be  interpreted  according  to  the  ordinary  ways  of  interpreting  other  writings. 
That  for  matters  of  practice  in  the  worship  of  God,  we  be  satisfied,  not  to  be  obliged  to  do  things,  which  we  think  un- 
lawful ourselves,  without  entertaining  the  least  surmise,  but  that  many  good  men  may  judge  some  things  lawful  that 
we  do  not,  and  may  practise  accordingly.  That  we  always  keep  ourselves  in  a  prepared  temper  of  spirit  tc  receive 
further  information  about  doubtful  things.  That  we  cherish  in  our  souls  a  universal  sincere  love  to  Christians  as  such ; 
and  to  men  as  men.  That  we  studiously  endeavour  in  our  several  .stations  the  doing  the  most  general  good  we  can. 
And  that  our  whole  design  do  terminate  upon  what,  so  far  as  we  can  succeed  in  it,  must  be  acknowledged  by  all  good 
men  to  be  a  real  service  to  the  church  of  Christ,  by  gathering  into  it  as  many  as  we  can,  considering  it  as  made  up  of 
persons  that  with  judgment,  and  in  practice,  own  the  very  substance  of  Christian  religion.  With  such  dispositions  of 
mind  as  these,  we  shall,  in  this  divided  slate  of  the  Christian  church,  be  innocent  of  the  sinful  evil  of  its  divisions,  and 
keep,  as  much  as  in  us  is,  the  unity  of  the  Spirit  in  the  bond  of  peace.  And  do  we  yet  entertain  in  our  minds  any 
hope  that  the  Christian  religion  shall  spread,  and  be  more  generally  propagated  through  the  world  I  Or  do  we  desire 
it  should  1  Or  do  we  dread  that  it  should  not,  through  our  default  '<  Let  us  then  look  back  to  the  years  of  ancient 
time,  and  consider  what  it  was  when  it  grew  and  increased  mightily ;  when  without  other  advantages  than  its  own 
self-recommending  excellency,  it  every  where  made  its  own  way,  subdued  nations,  proselyted  enemies,  defied  the 
most  fervent  oppositions  and  persecutions  ;  when  the  professors  "and  preachers  of  it  triumphed  over  martyrdoms,  the 
fierceness  and  fury  of  wild  beasts  and  flames,  overcame  by  the  blooa  of  Jesus,  and  the  word  of  his  testimony,  not 
loving  their  lives  unto  the  death.  •  When  as  Pliny  writing  to  Trajan  in  favour  of  the  Christians,  intimates  to  him, 
they  were  every  where  so  increased  both  in  cities  and  countries,  that  the  pagan  temples  had  lain  almost  quite  deso- 
late, and  that  there  had  scarce  been  any  to  buy  off  their  sacrifices.  When  (about  a  hundred  years  after)  Tertullian 
representing  in  apology  for  them,  their  peaceableness,  and  how  easy  it  were,  otherwise,  to  them  to  relieve  themselves 
of  their  sufferings,  says  they  were  become  so  numerous  in  the  empire,f  that  if  it  were  possible  to  them  to  withdraw 
themselves  into  some  remote,  obscure  place,  they  who  were  left  would  even  tremble  at  their  own  solitude.  Christianity 
was  then  all  life  and  spirit.  The  Christian  church  in  those  days  flourished  in  purity,  power,  and  vigour.  But  when 
for  the  space  of  about  three  hundred  years  together  it  had  enjoyed  the  protection  and  benignity  of  Christian  empe- 
rors ;  and  was  hereby  become  wanton,  lost  in  carnality,  not  content  with  il.self,  and  its  own  native  comeliness,  but 
affected  to  shine  in  a  borrowed  lustre  and  ornature,  when  (as  harlots  are  wont)  it  began  to  paint,  to  be  fond  of  gay 
attire,  and  devise  things  for  deckings  to  iiself  most  alien  from  its  original  stale  and  constitution;  (and  which  after- 
wards became  the  matter  of  bloody  contentions,  and  cruelties:)  when  it  grew  ambitious  of  secular  pomp,  splendour, 
grandeur,  and  power,  then  was  it  so  far  forsaken  of  God,  and  his  Spirit,  that  within  a  very  few  years  after  Boniface 
the  Third  had  obtained  of  the  emperor  Phocas  the  title  of  universal  bishop,  whereby  popish  tyranny  and  superstition 
became  more  fully  regnant  in  the  church,  (i.  c.  within  less  than  twenty  years,)  began  the  senseless  delusion  of  Ma- 
hometanism  to  .spring  up  without  the  church;  and  assisted  by  the  incredible  accession  of  force  and  arms,  came  at 
length  to  prevail  against  it  (now  gradually  sinking  more  and  more  into  vice  and  ignorance)  unto  that  degree,  that  in 
process  of  time,  what  Christianity  had  gained  from  paganism,  it  lost,  in  a  great  measure,  unto  Mahometanism  ;t  so 
that  in  several  pans  of  Christendom,  where  were  reckoned  thirty  Christians  for  one  pagan,  there  came  to  be  thirty 
Mahometans  for  one  Christian.  And  how  next  to  unchristian  the  Christian  world  is,  in  the  nearer  countries,  (very 
generally  prolestant  as  well  as  popish,)  is  loo  well  known ;  and  in  the  remoler,  divers  writers  inform  us.§ 

Let  it  now  therefore  be  considered  lor  how  many  sad  centuriesof  years  Christianity  halh  been  at  an  amazing  stand  ! 
got  no  ground  upon  the  whole,  but  rather  lost  much.  Is  this  the  religion  which  so  early,  by  its  own  native  light  smd 
power,  conquered  so  many  nations,  and  which  we  expect  to  be  the  religion  of  the  world*?  Who  that  understands 
this,  would  not  with  deepest  concern,  and  anxiety  of  sjiirit,  inquire  into  the  cause  1  And  what  cause  can  be  so  obvi- 
ous to  our  inquiry,  as  a  luxurious  and  a  contentious  carnality;  which  both  go  together,  and  which  have  enfeebled, 
dispirited,  and  lost  its  self-dilfusing  life  and  strength?     What  we  cannot  remedy,  let  us  at  least  see,  and  lament ! 

And  let  us  supplicate  more  earnestly  for  the  elfusions  of  that  Holy  Spirit,  which  alone  can  give  reraetlv  to  our  dis- 
tempers, and  overcome  the  lusts  of  the  flesh,  of  whatsoever  kind,  and  rcsiore  Christian  religion  to  it.self,  and  make 
the  Christian  name  great  in  the  world.  For  can  it  content  us  that  Christianity  should  appear,  and  be  counted  a  mean, 
a  weak,  and  even  a  ludicrous  thing  1  that  the  Son  of  God  should  liave  descended,  and  come  down  into  our  world ! 
have  put  on  man!  have  died  upon  a  cross!  have  ascended  that  he  might  fill  all  things  !  difi"use  spirit,  light,  and  life 
through  the  world  !  have  appointed  prophets,  apostles,  pastors,  and  teachers  for  the  publishing  his  everlasting  Go.s- 
pel;  and  at  length  leave  men,  even  where  the  Christian  name  and  profession  doth  obtain,  no  better  men  generally 
than  he  found  them  7  distinguished  only  from  the  rest  of  the  world,  by  certain  peculiar  notions,  find  by  some  diflerent 
rights  of  worship  ;  otherwise  as  flagitious,  as  sensual,  as  impious  towards  God,  as  full  of  wrath,  hatred,  malice,  and 
mischievous  design  towards  one  another,  as  any  pagans  or  infidels  ever  were!  and  yet  that  they  should  expect  to  be 
saved,  only  because  they  are  called  Christians  !    What  a  representation  of  Christian  religion  is  this  ! 

And  thus  it  will  be  reckoned  of,  till  it  come  to  be  imdersiood  more  generally,  and  more  openly  avowed,  that  Chris- 
tianity is  not  only  a  system  of  doctrines  (and  those  reducible  within  a  little  compass)  but  of  precepts  also,  not  con- 
cerning the  modes  of  worship  only,  but  men's  ordinary  practice;  and  that  not  only  respect  their  external  actions,  but 
which  are  designed  to  regulate  and  reform  their  minds  and  spirits,  and  do  lay  their  first  obligation  there,  must  subdue 
their  inordinate  appetites  and  pa.ssions,  render  them  holy  and  harmless,!!  the  sons  of  God,  shining  as  lights,  holding 
forth  the  word  of  life,  &c.  The  whole  frame  of  the  Christian  institution  being  animated  by  the  Divine  Spirit,  into 
whose  name  we  are  baptized,  (as  well  as  into  that  of  the  Father  and  the  Son,)  and  which  will  he  given  where  he  is 
sought  for,  and  not  alTicmied. 

Let  this  be  taken  for  Christianity,  and  avowed  to  be  .so,  and  seriously  endeavoured  to  be  propagated  as  .such,  and  il 
will  not  alwaj's  be  put  to  vie  (but  as  upon  equal  terms)  with  Mahometanism,  Judaism,  paganism,  mere  deisin,  or  what- 
soever else  shall  exalt  it.self  into  a  competition  with  it.  And  let  whatsoever  comes  not  within  this  compass, or  is  not  truly 
and  primitively  Christian,  be  resected  and  cut  oflf  from  it,  and  so  it  will  appear  an  entire  self-agreeable  thing;  and  the 
Christian  church  be  but  one.     While  it  is  not  so,  it  will  be  the  business  and  design  of  the  most,  only  to  promote  the 

'  Plin.  Epirt.  1  Apol.  contra  Gent. 

i  Ludolpnus'i  iEtliiop  I^ist.  and  ilivcrt  otiicra. 


THE  PREFACE  TO  THE  READERS.  461 

interest  of  this  or  that  party.  And  if  their  sense  were  put  into  plain  words,  this  it  would  be,  "  I  am  for  my  church,  or 
the  church  whereof  I  am,  whatever  becomes  of  the  church  of  Christ."  And  so  will  a  zealous  endeavour  for  so  narrow 
an  interest,  as  that  of  a  divided  party,  engage  and  engross  all  the  attention  of  their  minds,  and  their  religion  be  sum- 
med up  in  'contention,  and  such  only  as  hath  its  root  in  that  division  which  (on  the  one  side  at  least,  and  in  great  part 
too  probably  on  both  sides)  chiefly  proceeds  from  mere  carnality.  And  what  is  it  but  religious  contention,  for  the 
most  part,  that  hath  filled  the  Christian  world  with  blood  and  ruins  for  many  by-past  agesl  Carnal  contention,  under 
this  most  specious  pretence,  as  being  conversant  about  spiritual  or  religious  concernments,  is  the  thing  animadverted 
on  (thouo-h  in  gentler  instances,  as  later  occasions  did  require)  in  the  following  sermons.  It  was  little  imagined  when 
they  wer^e  delivered  from  the  pulpit,  they  should  ever  have  been  made  more  public.  I  have  in  this  publication  of 
ihetu  partly  vielded  to  the  opinion  of  divers,  who  judged  they  might  possibly  be  useful  to  more  than  those  who  heard 
them  and  to'them  further  upon  review.  But  have  more  complied  with  a  sort  of  necessity  laid  upon  me,  by  being  told 
if  they  were  not  published  by  me,  the  thing  would  be  done  (as  it  could)  from  broken,  mistaken  notes,  without  me. 
My  own  memorials  and  preparations  were  indeed  imperfect  enough,  as  it  cannot  but  be  in  the  case  of  one,  so  often  in 
the  week,  eno-aged  in  such  work.  I  have,  as  I  could,  by  my  own  recollection,  and  by  such  help  as  I  have  otherwise 
had  endeavoured  a  full  account  of  what  was  spoken,  and  am  very  confident  nothing  material  is  omitted.  (Some 
inseminations  or  varied  expressions  of  the  same  thing,  that  are  pardonable,  if  not  useful  to  a  hearer,  but  not  so  grateful 
and  less  needful  to  a  reader,  I  reckon  not  such.)  But  divers  passages  (though  not  distinct  heads)  that  were  intended, 
but  through  want  of  time  omitted,  I  have  inserted  in  the  places  to  which  they  did  belong.  Wherei.-i  none  can  think 
there  is  any  wrong  done.  I  am  sensible  the  introductive  part  should  have  been  in  some  respects  otherwise  methodized. 
But  I  am  content  to  let  it  go  as  it  is,  though  I  find,  by  the  notes  that  were  brought  me,  that  some  things  were  somewhat 
transposed  (otherwise  than  was  intended)  in  the  delivery,  from  a  memory  not  the  most  faithful. 

If  it  do  any  good,  it  must  be  from  the  supply  of  the  good  Spirit  of  God,  which  I  admonish  all  you  that  read  seriously 
to  seek  and  ask  from  him,  who  hath  promised,  thereupon,  it  shall  be  given.  The  very  expectation  whereof  will 
prevent  reading  with  a  vain  mind,  or  ill  design,  and  the  consequent  danger  of  receiving  hurt  by  what  you  read. 


Yours  in  our  common  Lord, 


J.  H. 


CARNALITY   OF   RELIGIOUS  CONTENTION 


GAL.  V.  16. 


THla  I  SAY  THEN,  WiLK  IN  THE  SPIRIT,  AND  YE  SHALL  NOT  rtn,PIL  THE  LUST  OP  THE  FLESH. 


The  last  time  I  spake  to  you  from  these  words,  having 
largely  opened  before  the  import  of  walking  in  the  Spirit, 
I  undertook  to  show  you  how  the  flesh  here  is  to  be  under- 
stood, against  the  lusts  whereof  such  walking  in  the  Spirit 
is  the  prescribed  remedy.  In  the  general  you  have  been 
told,  that  flesh  is  here  to  be  taken  morally,  and  in  that  lati- 
tude, as  to  signify  all  sorts  of  moral  evil,  or  the  general 
depravedness  of  our  corrupt  nature ;  for  though  sometimes, 
in  the  moral  acceptation,  the  sense  is  limited  (as  hath  for- 
merly been  showed)  to  grosser  sins,  in  contradistinction  to 
more  refined,  as  2  Cor.  vii.  1.  and  1  John  ii.  16.  yet  some- 
times also  it  is  so  far  extended,  as  to  signify  all  sins,  as 
Col.  ii.  11.  compared  with  Rom.  vi.  6.  And  in  this  con- 
text it  is  plain  the  apostle  comprehends  sins  of  both  these 
sorts  under  this  one  expression. 

But  what  particular  evils  he  more  especially  intended 
here  to  censure  and  camion  these  Galatian  Christians 
against,  under  this  one  name,  cannot  better  be  understood 
than  by  consulting  this  context  itself;  in  which,  though 
we  cannot  say  we  have  a  full  enumeration,  we  have  yet 
very  many  instances,  of  the  carnalities  against  which  this 
remedy  is  directed.  Some  of  them  more  gross,  (as  we  have 
told  you  they  might  be  disti'iguished,)  adultery,  fornication, 
uncleanness,  lasciviousness,  idolatry,  witchcraft,  murder, 
drunkenness,  revellings ;  and  some  other  that  may  seem 
more  refined,  not  as  having  less,  but  only  a  more  subtle, 
malignity  in  them;  such  as  hatred,  variance,  emulation, 
wrath,  strife,  seditions,  heresies,  envyings,  &c.    It  may 


here  be  thought  strange  that  such  sins  as  these  should  be 
animadverted  upon  in  Christian  churches  (as  this  epistle 
is  inscribed  to  such,  the  churches  of  Galatia,  chap.  i.  2.) 
so  soon  after  the  Grospel  was  come  among  them,  the 
apostle  himself  thought  it  strange,  for  you  find  him  won- 
dering at  it,  chap.  i.  6.  I  marvel  that  you  are  so  soon  re- 
moved from  him  that  called  you  into  the  grace  of  Christ 
to  another  gospel.  Yea,  and  after  that,  with  the  Gospel, 
they  had  received  the  Spirit  too.  For  'tis  said,  chap.  iii. 
2,  3.  This  only  would  I  learn  of  you,  Received  ye  the 
Spirit  by  the  works  of  the  law,  or  by  the  hearing  of  faith  7 
And  are  you  so  foolish,  having  begun  in  the  Spirit,  do  you 
think  to  be  made  perfect  by  the  flesh  1 

We  are,  therefore,  to  consider  what  sort  of  persons  and 
doctrines  they  were  that  had  corrupted  and  depraved  those 
churches ;  and  whereby  it  will  be  the  more  apprehensible 
by  what  kind  of  insinuations  they  so  far  prevailed  :  and 
we  may  collect,  in  very  great  part,  what  they  were,  from 
divers  passages  of  this  epistle  itself;  and,  indeed,  from 
this  very  context.  Some  would  have  us  think  the  persons 
were  of  that  sect  called  gnostics,  from  their  pretended  and 
highly  boasted  knowledge.  We  have  no  evidence  that 
this  sect  was  so  early  known  by  this  name ;  but  it  is  very 
likely  they  were  that  sort  of  men  that  were  afterwards  so 
called.  The  characters  here  given  them  in  this  and  the 
other  apostolical  epistles,  do  much  agree  with  what  divers 
of  the  more  ancient  Christian  writers,  and  one  pagan  one, 
(Plotinus,)  say  of  that  sect.     Which  pagan,  an  inter- 


462 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 


preter,  and  great  admirer  of  his,"'  would  fain  have  pass  for 
a  Christian,  because  living  in  a  time  when  the  controversy 
between  Christianity  and  paganism  was  at  the  height,  he 
says  nothing  against  Christianity  itself,  but  speaks  very- 
much  against  these  pseudo-Christians,  whom,  tnough  that 
author  mentions  not  by  that  name,  this  his  interpreter  often 
doth  it  for  him,  inserting  "  The  Gnostics"  even  when  he  is 
but  translating  into  the  body  of  the  work  itself 

But  this  less  concerns  us.  It  is,  however,  out  of  ques- 
tion, that  this  sort  of  men,  very  anciently  called  gnostics, 
did  highly  vaunt  their  great  knowledge.  A  very  tempting 
specious  pretence  !  Though  their  sublimer  notions  (about 
the  jEons,  &c.)  were  imaginations  only:  fancy  and  not 
knowledge,  or  yKfSirit  tpniuivviios,  knowledge  viisnamed,  or 
falsely  so  called,  (as  we  may  borrow  the  apostle's  expres- 
sion, 1  Tim.  vi.  20.  though  those  inventions  were  later,) 
and  could  only  serve  to  fill  the  minds  of  their  proselytes 
with  wind  and  vanity. 

But  their  doctrines  upon  which  the  apostle  animadverts 
in  this  epistle,  we  may  collect  from  the  manifest  scope  and 
design  of  it ;  and  that  was  to  assert  justification  by  faith 
without  the  works  of  Ike  taw,  which  they  greatly  perverted ; 
and  sanclification  by  the  Spirit  of  Christ,  or  the  doctrine  of 
the  m«o  creature,  which  they  even  quite  subverted.  With 
which  false  doctrines  they  conjoined  a  most  impurely 
vicious  life  and  practice ;  falling  in  much  with  the  Jews 
in  their  corrupt  doctrines,  and  with  the  pagans  in  their 
licentious  practice.  Which  must  be  equally  tempting  to 
carnal  minds. 

And  this  may  make  it  appear  less  strange,  that  all  these 
sorts  of  carnality  that  are  here  mentioned  in  this  context, 
from  verse  15  to  21,  should,  in  reference  to  the  same 
sort  of  men,  be  so  put  together.  For  it  is  evident  they 
were  partly  a  judaizing  and  partly  a  paganizing  sort  of 
Christians;  as  (for  ends  of  their  own)  they  affected  to  call 
themselves.  They  held  it  lawful  for  Christians  to  join 
with  pagans  in  their  solemnities  of  worship,  which  they 
were  wont  to  celebrate  in  the  temples  of  their  idols.  It  is 
notorious  how  gross  impurities  and  immoralities  were  in 
those  days  incorporated  into  the  paganish  worship ;  such 
as  made  it  sufficiently  reasonable  that  idolatry  should 
have  in  conjunction  with  it  fornication  and  adultery,  un- 
cleanness  and  lasciviousness.  And  for  the  addition  of 
witchcraft,  it  was  not  unaccountable,  there  being  also  sor- 
ceries, magical  tMes,  and  diabolical  incantations  observed 
to  have  been  intermingled  with  the  sacra  of  the  pagans. 
And  for  which  these  (misnamed)  Christians  might  have 
the  greater  kindness  also,  for  the  .sake  of  Simon  Magus, 
the  fatherof  their  sect,  by  whom  the  affectation  thereof  was 
transmitted  to  some  of  his  noted  followers,  that  thought  it 
a  glorious  thing  to  vie  with  their  predecessor  in  this  sort 
of  excellency. 

Nor  is  it  alien  from  this  purpose  to  take  notice,  that 
those  diabolical  rites  are  said  to  have  obtained  among  the 
paganish  idolaters,  of  drinking  the  warm  blood  of  their 
sacrifices,  and  of  eating  things  strangled  with  the  blood  in 
them,  upon  the  imagination  that  in  their  so  doing,  they 
did  partake  of  the  very  spirit  of  their  gods  whom  they 
worshipped  ;  and  'lis  not  altogether  unsupposable  that  the 
devil  might,  in  some  unusual  manner,  enter  into  them  at 
those  times,  more  violently  agitating  their  blood  and  other 
humours;  in  the  higher  ferments  whereof,  if  by  the 
directer  influence  of  the  great  enemy  of  mankind,  quarrels 
and  murders  (as  was  not  unlikely)  should  also  .sometimes 
ensue,  it  could  not  but  heighten  the  sport  and  triumphs  of 
hell. 

And  that  the  decree  of  the  apostles  and  elders,  Acts  xv. 
might  have  such  a  reference,  prohibiting  these  things  con- 
junctly, idolatry  and  fornication,  and  things  strangled,  and 
blood,  that  they  should  by  no  means  mingle  with  tlie  pagans 
in  these  horrid  rites,  a  learned  modern  wriier  of  our  own 
hath  rendered  very  probable. !•  And  hereto  ihose  vehement 
dehorlationsof  the  apostle  must  answerahlv  be  understood 
to  refer,  1  Cor  x.  11.  remonstrating  to  them,  that  they 
could  not  have  fellowship  with  the  Lord's  table,  and  the 
table  of  devils.  And  I  wouhl  not,  .says  he,  Ihal  you  should 
have  fellowship  with  devils.  For  though  he  did  not  judge 
it  unlawful  to  cat  of  the  idolylha,  i.  e.  things  offered  to 


ftManil.  Flcuus. 


b  Dr.  Sjioncor  de  Ritibus  Hcbneonim. 


idols,  being  sold  in  the  shambles,  he  yet  most  earnestly 
protests  against  their  presuming  to  mingle  and  partake  in 
the  horrid  diabolical  rites  and  impure  practices  that  were 
wont  lo  be  used  at  their  festivals  in  the  idol's  temples. 

All  thoughts  of  being  by  their  Christianity  obliged  and 
enabled  unto  strict  purity  and  holiness  of  heart  aid.  life, 
were  out  of  doors  with  these  seducers,  and  endeavoured  to 
be  extinguished  in  such  as  they  could  work  to  a  compliance 
with  them ;  whereof  the  apostle  seemed  deeply  apprehen- 
sive, when  he  so  earnestly  inculcates,  that  in  Christ  Jesus 
(or  in  the  Christian  state)  neither  circumcision  nor  uncir- 
cumcision  were  of  any  avail,  but  a  new  creature,  and  faith 
working  by  love. 

But  it  must  seem  of  all  things  the  most  unaccountable 
and  incongruous,  that  men  of  so  profligate  sentiments  and 
practices  should  be  for  introducmg  a  justification  by  the 
works  of  the  law,  in  opposition  to  that  by  the  faith  of 
Christ.  'Tis  manifest  they  hated  the  holy  design  of  Chris- 
tian religion,  which  they  professed;  and  profe.ssed  it,  that 
they  might  have  better  opportunity  to  undermine  it.  Here- 
upon (not  opening  at  once  all  the  arcana  of  their  way) 
they  carry  answerably  to  persons  and  occasions  as  they 
occurred  ;  and  as  the  apostle  was  all  things  to  all,  that  he 
might  save  some  ;  so  were  they,  that  they  might  pervert 
and  de.stroy.  To  the  Christian  Jews  one  thing,  to  the 
Christian  Gentiles  another.  In  this  their  doctrine  they  did 
most  plausibly  judaize;  in  their  impure  practices  they 
verged  more  to  paganism.  Pretending  to  Christian  con- 
verts from  among  them,  that  Christ  never  intended  to  tie 
them  to  strict  severities,  or  hold  them  under  an  uneasy 
bondage ;  whereto  the  apostle  seems  to  refer,  chap.  v.  13. 
Ye  have  been  called  (he  grant.s)  to  liberty,  but  use  not 
(saith  he)  your  liberty  for  an  occasion  to  the  flesh. 

Thus  we  must  .suppose  that  they  differently  applied  them- 
selves to  such  as  they  designed  to  make  their  proseljtes, 
endeavouring  to  accommodate  themselves  in  the  one  of 
these  to  one  sort  of  men,  and  to  another  sort  in  the  other. 
In  dealing  with  the  Jewish  Christians  they  not  only  denied 
the  doctrine  of  justification  by  faith,  (opposing  thereto  that 
of  justification  by  the  works  of  the  law,)  but  calumniated 
it  too,  as  if  it  tended  to  infer  a  liberty  to  sin,  and  make 
Christianity  subservient  to  wickedness,  whereof  they  knew 
their  own  to  be  more  guilty.  A  piece  of  monstrous  impu- 
dence (but  usual  with  men  of  such  foreheads)  to  endea- 
vour the  averting  that  charge  from  themselves,  to  which 
they  were  most  manifestly  liable,  by  first  charging  it  on  the 
innocent. 

Hereto  the  apostle  hath  manifest  reference,  when  ha- 
ving first  a.sserted  against  them  justification  by  faith  only, 
Gal.  ii.  16.  Knowing  that  a  man  is  not  justified  by  the 
works  of  the  law,  but  by  the  faith  of  Jesus  Christ,  even  we 
have  believed  in  Jesus  Chi'ist,  that  we  might  be  justified 
by  the  faith  of  Christ,  and  not  by  the  works  of  the  law; 
for  by  the  works  of  the  law  shall  no  flesh  be  justified. 
He  then  vindicates  the  assertion  against  their  imputation, 
that  it  made  Christ  a  patron  to  men's  sins:  If  (saith  he) 
while  we  seek  to  be  justified  by  Christ,  we  ourselves  also 
are  found  sinners,  is  Christ  therefore  the  minister  of  sin'? 
God  forbid.  For  if  I  build  again  the  things  that  I  de- 
stroyed, I  make  myself  a  transgressor.  For  1  through  the 
law  am  dead  lo  the  law,  that  I  might  live  unto  God.  I 
am  crucified  with  Christ,  and  am  in  and  with  him  dead 
unto  all  sin,  so  as  not  to  be  under  the  dominion  of  any; 
and  death  never  more  had  dominion  over'  him,  when  he 
had  once  died.  And  wherea.s  they  thus  objecting  against 
the  doctrine  of  justification  by  faith  in  Christ,  that  it  minis- 
tered unto  sin,  or  made  Christ  a  minister  thereunto,  were 
liable  to  have  the  objection  retorted  upon  them,  being  a 
.sort  of  men  themselves  .so  very  infamously  wicked ;  for 
this  they  had  a  double  salro,  both  of  which  the  apostle 
doth  industriously  refute.  "That  is,  from  the  two  pans 
of  the  law  given  by  Moses,  and  the  two  sorts  of  the  works 
of  the  law  enjoined  thereby,  that  is,  the  moral  and  ritual 
or  ceremonial  part.  In  reference  to  the  former,  they  fall 
in  with  tliosr  Jewish  conceits  of  the  merit  of  their  good 
works,  done  from  the  principle  of  free  will ;  and  thai  in 
order  to  their  justification,  this  merit  was  lo  be  measured 
by  the  preponderation  of  their  good  works  lo  their  bad." 

c  Sw  nt  Isree  tu  this  purposo  Smilh's  aelcct  iliseounn  upon  thu  aulijecl. 


THE  CARNALITY  OP  RELIGIOUS  CONTENTION. 


463 


and  that  it  was  possible  that  one  good  work  in  some  cases 
might  turn  the  scale ;  that  is,  if  they  were  equal  before. 
Now  this  the  apostle  occurs  to,  by  showing  that  they  that 
were  under  the  law  were  under  a  curse  ;  for  that  if  they 
continued  not  in  all  things  written  in  the  law  to  do  them, 
all  they  did  was  nothing,  as  you  may  see,  chap.  iii.  of  this 
epistle,  ver.  10. 

And  then  as  to  the  ritual  or  ceremonial  part,  because 
their  sacrifices  were  in  great  part  expiatory  of  sin,  and  di- 
vers of  their  other  performances  carried  a  great  show  of 
sanctity  and  piety  in  them ;  which  their  expiatory  sacri- 
fices could  only  be,  as  they  were  representative  of  the  one 
propitiation,  and  their  other  observances  were  nothing  to 
their  sanctity,  if  the  thing  they  were  designed  to  signify, 
did  not  accompany  the  sign  ;  they  imagined  they  were  not 
to  signify  its  presence,  but  to  supply  its  absence.  This  no- 
tion did  obtain  even  with  the  stricter  sort  of  them,  the  Pha- 
risees themselves,  who  thereupon  made  very  light  of  the 
weightier  matters  of  the  law,  reckoning  that  though  they 
were  guilty  of  many  immoralities  in  practice,  their  exact 
observance  of  the  rites  and  ceremonies  enjoined  by  Moses, 
would  go  far  to  make  an  amends;  and  that  their  paying 
tithe  of  mint,  annis,  and  cummin,  would  serve  instead  of 
judgment,  faith,  mercy,  and  the  love  of  God,  which  they 
are  said  to  pass  over  as  very  light  and  small  matters.  See 
Matt,  xxiii.  23.  compared  with  Luke  xi.  42.  And  herein 
the  apostle  contests  with  these  Galatian  Christians,  not 
only  with  vehemency,  but  with  some  kind  of  wonder,  that 
when  Gospel  light  had  come  among  them,  and  that  having 
known  God,  or  rather  been  known  of  him,  as  chap.  iv.  9. 
they  should  attribute  any  thing  to  so  beggarly  rudiments  as 
these  were ;  that  is,  being  circumcised,  and  keeping  days, 
and  months,  and  years,  &c.,  the  things  whereon  they  laid 
so  great  stress.  And  because  they  did  so,  he  tells  them  in 
that  4lh  chapter,  that  he  was  afraid  that  he  had  bestowed 
labour  in  vain  among  them. 

In  sum,  therefore,  he  makes  it  his  business  to  evidence 
to  them,  that  both  their  justification  and  their  sanctification 
must  be  conjoined  and  arise  together  out  of  one  and  the 
same  root,  Christ  himself,  and  by  faith  in  him  (without  the 
works  of  the  law)  as  that  which  must  vitally  unite  them 
with  him,  and  that  thereby  they  should  become  actually 
interested  in  all  his  fulness  ;  that  fulness  of  righteousness 
which  was  to  be  found  only  in  htm,  and  no  where  but  in 
him ;  and  withal,  in  that  fulness  of  spirit  and  life,  and 
holy  influence,  which  also  was  only  in  him;  so  as  that  the 
soul  being  united  by  this  faith  with  Christ,  miist  presently 
die  to  sin  and  live  to  God,  chap.  ii.  19,  20.  And  at  the 
same  lime  when  he  delivered  a  man  from  the  law  as  dead 
to  it,  he  became  to  him  a  continual  living  spring  of  all  the 
duty  which  God  did  by  his  holy  rule  require  and  call  for, 
and  render  the  whole  life  of  such  a  man  a  life  of  devoted- 
ness  to  Grod. 

And  'lis  here  by  the  way  worth  the  while  to  observe  how 
the  apostle  himself  expounds  that  phrase  of  being  dead  to 
the  law  by  being  delivered  from  it,  Rom.  vii.  1 — ^^6.  And 
no  man  can  be  said  to  be  delivered  from  any  thing,  as  it  is 
a  good  or  an  advantage  to  him,  but  as  it  is  an  evil,  and 
doth  him  hurl.  And  the  law  hurts  no  man  as  a  rule  of 
life.  But  as  to  one  stated  under  the  full  power  of  it,  'tis  a 
bar  against  that  great  blessing  of  the  Spirit,  (chap.  iii.  13, 
14.)  which  by  its  yel  abiding  curse  it  keeps  off  from  him, 
hereby  occasioning  his  continuance  in  sin,  and  then  con- 
demning him  for  it.  Whereupon  how  clear  is  the  current 
of  the  discourse  in  these  words,  viz.  By  the  law  1  am 
dead  to  the  law,  that  I  might  live  to  God ;  I  am  crucified 
with  Christ,  yet  I  live,  q.  d.  The  law  itself  hath  slain  me, 
and  killed  all  my  hopes  and  expectations  from  it :  the 
same  law  that  slew  Christ,  hath  slain  me.  I  am  crucified 
with  him  ;  which  supposes  his  being  in  him  by  that  faith 
by  which  he  was  to  live  ever  after.  In  this  faith  stood  his 
marriage  to  Christ,  who  succeeds  into  the  room  of  the  law, 
as  the  case  is  stated,  Rom.  vii.  1 — 3,  &c.  They  that  were 
.settled,  in  reference  to  each  other,  m  the  conjugal  state,  as 
the  law  and  the  sinner  were;  upon  the  death  of  the  one 
(whichsoever  it  be)  the  relation  ceases,  and  so  the  obliga- 
tion which  depended  upon  that  relation.  And  thereupon, 
says  he,  the  law  itself  having  given  me  my  death's  wound, 
and  killed  me  as  to  it,  in  the  article  of  dying,  I  join  my- 
self 10  Christ,  and  yield  to  be  crucified  with  him,  but 


therein  acquire  with  him  a  new  life.  Nevertheless  I  live. 
And  how?  Not  I,  but  Christ  liveth  in  me;  and  the  life 
that  I  live  in  the  flesh,  is  by  faith  in  the  Son  of  God,  who 
hath  loved  me,  and  given  himself  for  me.  And  this  life 
I  now  thus  live  is  a  life  of  pure  and  absolute  devotedness 
to  God ;  terminated  upon  his  interest  and  glory,  as  the  end 
of  it,  governed  by  his  declared  will,  as  the  rule  of  it ;  i.  e. 
in  sum,  'tis  a  holy  life,  or  (as  before)  'tis  a  living  to  God. 
Whereupon  he  so  copiously  distinguishes,  chap.  iii.  be- 
tween Jews  and  Jews,  those  that  were  born  after  the  flesh, 
and  those  born  of  the  Spirit,  the  sons  of  the  bond-woman, 
and  of  the  free,  (as  he  allegorically  speaks,)  signifying  the 
latter  only  born  into  this  new  state  of  life.  By  all  which 
he  shows  the  connexion  to  be  most  necessary  and  inviola- 
ble, between  being  justified  by  faith  in  Christ,  and  a  life 
of  holiness ;  so  little  opposite  were  these  to  one  another, 
that  one  and  the  same  faith  was  to  infer  both. 

But  now,  that  the  large  extent  of  ihis  holiness  of  life 
might  more  fully  appear,  the  apostle  signifies,  that  it 
must  not  only  exclude  those  grosser  lusts  and  works  of 
the  flesh,  but  also  such,  as  because  they  might  seem  some- 
what more  refined,  might  be  reckoned  by  some  less  crimi- 
nal, he  therefore  inserts  divers  of  this  other  kind  also: 
and  the  state  of  the  case  did  equally  require  it.  For  it  ap- 
pears (as  it  might  well  be  supposed)  that  so  far  as  any 
were  tainted  with  the  false  notions,  and  with  inclinations 
to  Ihe  impure  practices  before  mentioned,  they  were  filled 
with  animosities,  with  wrath,  envyings,  and  hatred  towards 
them  that  had  not  received  the  taint ;  and  they  might  have 
too  much  place  with  these  back  again  towards  them. 
Whereupon  there  could  not  but  be  very  great  and  high 
ferments  in  these  churches.  Nothing  therefore  could  be 
more  requisite,  or  seasonable,  than  that  several  instances 
of  this  sort  of  carnality  should  be  put  into  this  catalogue, 
viz.  hatred,  variance,  emulations,  wrath,  strife,  &c.  For 
they  were  not  to  be  thought  (as  was  said)  more  refined,  as 
having  less;  but  a  more  subtle  energy,  or  penetrative 
power  of  malignity  in  them.  Nor  indeed  hath  Christianity 
and  the  Christian  church  sutfered  more  by  any  sorts  of 
evils,  than  by  those  of  this  sort.  Others  destroy  particular 
persons ;  these,  besides  their  doing  so,  do  more  directly 
hurt  the  community,  and  tend  to  waste  and  destroy  the 
church. 

Now  as  to  those  grosser  carnalities  mentioned  in  this 
context,  I  did  formerly  say  somewhat  briefly,  and  so  I  did 
as  to  that  which  seems  the  central  one  among  those  of  this 
latter  sort,  viz.  that  of  heresy :  which  I  considered  accord- 
ing to  what  it  doth  import  in  itself,  and  did  design  also 
to  consider  it  in  this  its  concomitancy,  viz.  of  the  things 
here  meniioned  in  so  near  conjunction,  and  that  are  of 
nearer  affinity  with  it,  hatred,  envyings,  and  the  like.  I 
have  indeed  been  since  in  some  suspense  whether  I  should 
pursue  that  intention  or  no ;  but  upon  serious  considera- 
tion, and  solemn  looking  up  to  heaven  for  direction,  I  have 
determined  not  to  let  this  sort  of  carnality  pass  without 
just  animadversion.  For  I  consider  that  I  speak  to  a 
Chri.stian  assembly,  who  must  be  understood  all  to  profess 
equal  and  impartial  reverence  to  the  word  of  God,  as  to  a 
revelation  come  down  from  heaven,  for  our  direction  and 
conduct  thither.  And  therefore  none  dare,  upon  serious 
thoughts,  allow  in  themselves  any  kind  of  regret  or  disgust 
as  to  so  material  and  important  a  part  of  this  holy  word. 
We  are  assured  the  words  of  God  will  do  good  to  them 
that  walk  uprightly,  that  is,  to  upright-hearted  ones  ;  who 
it  must  therefore  be  supposed  will  walk  or  deal  uprightly 
in  their  attendance  thereunto.  And  I  cannot  but  hope 
that  God  will  graciously  help  us  to  speak  and  hear  with 
that  uprightness  and  integrity  of  heart,  that  this  word  of 
his  may  do  good  to  some,  without  doing  hurt  to  any. 

In  speaking  therefore  to  this  sort  of  carnality,  (for  we 
must  mention  it  by  such  a  term  as  the  Holy  Ghost  hath 
thought  fit  to  be  put  upon  it,)  I  shall  first  note  to  you 
some  previous  things  more  generally,  and  then  shall,  se- 
condli/,  let  you  see  what  appearances  there  may  be  of  it  in 
such  a  case  as  the  apostle's  present  discourse  hath  refer- 
ence unto. 

First.  It  will  be  of  use  to  us,  more  generally,  to  note 
these  few  things : 

1.  That  the  several  expressions  of  it  which  we  find  in 
this  context,  in  closer  connexion  with  heresy,  as  it  were 


464 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 


guarding  it  before  and  behind,  viz.  hatred,  variance,  emu- 
lation, wrath,  slril'e,  seditions,  envyings,  do  all  note  but 
one  radical  evil,  and  do  all  agree  in  one  root.  Where- 
upoa  it  will  be  the  less  needful  to  insist  upon  them  seve- 
rally, or  to  give  you  the  criticism  of  each  word  by  itself, 
which  it  were  a  great  deal  more  easy  to  do,  than  it  will  be 
useful,  or  of  any  avail  to  us.  What  I  shall  say  therefore 
vill  be  more  general ;  but  will  however  give  you  the  occa- 
sion of  casting  your  eye  upon  the  particulars,  whereby  you 
will  have  the  more  distinct  account  of  that  carnality, 
which  is  here  referred  to  by  the  apostle. 

2.  This  is  needful  to  be  noted  too,  that  this  precept  of 
the  apostle,  considered  as  a  prescription  against  fulfilling 
the  lusts  of  the  flesh,  has  more  immediate  and  direct  refer- 
ence to  this  sort  of  carnality.  This  is  plain,  if  you  will 
but  again  peruse  the  words  as  they  lie  in  their  closest  con- 
nexion. For  when  he  had  said  in  the  14th  verse.  That 
all  the  law  is  fullilled  in  this  one  word,  even  in  this.  Thou 
shall  love  thy  neighbour  as  thyself,  (most  of  all,  no  doubt, 
one's  Christian  neighbour,)  he  adds.  But  if  you  bite  and 
devour  one  another,  take  heed  ye  be  not  devoured  one  of 
another.  Then  immediately  come  in  the  words  of  the 
text.  This  1  say  then,  Walk  in  the  Spirit,  and  you  shall 
not  fulfil  the  lust  of  the  flesh  :  q.  d.  The  lust  ol  the  flesh 
will  be  working  this  way,  putting  you  upon  biting  and  de- 
vouring one  another.  According  as  sentiments  begin  to 
ditTer,  and  minds  are  divided,  inclinations  will  carry  one 
this  way,  and  another  that ;  and  then  you  will  be  too  prone 
to  be  at  biting,  and  be  ready  to  fall  to  devouring  one  an- 
other. Now  1  have  no  better  remedy  to  prescribe  you 
against  both  than  this,  Walk  in  the  Spirit,  and  you  sha.l 
not  fulfil  the  Itjst  of  the  flesh.  I  should  have  been  a  very 
unfaithful  interpreter  of  this  context  to  you,  if  1  had  not 
taken  notice  of  this  so  immediate  connexion. 

3.  This  is  further  to  be  noted  that  this  .sort  of  carnality 
that  lies  in  strifes,  in  emulations,  in  envyings,  in  haired, 
&c.  may  come  to  have  its  occasion  of  being  exerci.sed,  of 
working,  lusting,  and  exerting  itself  about  the  doctrines  of 
the  Gospel ;  than  which  nothing  is  more  evident,  in  that 
you  find  that  these  things  are  put  in  connexion  with  here- 
sies, which  must  be  understood  to  be  a  corruption  of 
Gospel  doctrine.  Very  true  indeed  it  is,  that  that  word 
heresy,  among  the  more  ancient  philosophers,  was  u.sed  in 
a  more  gentle,  and  no  way  infamous  sense,  signifying  only 
this  or  that  sect  of  philosophers.  But  the  word  coming  to 
be  borrowed  and  transferred  by  sacred  writers  into  the 
Holy  Scriptures,  there  it  is  mostly  taken  in  a  very  ill  sense, 
(though  not  always,)  as  signifying  error  or  corruption  in 
doctrine,  of  a  very  high  and  destruciive  nature,  as  Tit.  iii. 
10,11.  2  Pet.  ii.  1.  For  though  all  heresy  be  error,  or 
carry  error  in  it;  yet  all  error  is  not  heresy;  that  must 
be  such  error  as  strikes  at  the  root,  and  is  conjunct  with 
heart-disatlection  and  malignity,  (as  was  noted  ihe  last 
time,)  standing  in  opposition  to  faith,  which  is  not  a  merely 
mental  thing,  but  lies  very  principally  in  the  heart.  Doc- 
trinal matters  are  however  here  referred  unto,  even  in  the 
very  notion  of  here.sy,  and  therefore  about  those  matters 
these  carnalities  may  have  place.  For  when  the  several 
passions  here  mentioned  are  rai.sed,  and  do  tumultuate  in 
the  breasts  of  this  and  that  particular  person,  they  soon 
and  easily  spread  and  propagate  themselves  to  others,  so 
as  to  infect  the  community.  And  then  it  comes  to  the 
forming  of  it  into  parties,  or  dividing  it  into  two  sides,  as 
the  word  ill  Y'lri'Tiui  (which  we  translate  seditions)  signifies; 
the  one  staled  and  posited  as  in  a  hostile  posture  against 
the  other,  till  at  length  the  matter  arrive  to  that  height  and 
pitch  of  contumacious  and  fixed  ob.-itinacy,  as  in  matters 
so  important  as  the  apostle's  discour.se  reflects  upon,  will 
complete  the  notion  of  heresies,  viz,  on  one  side,  at  least ; 
not,  perhaps,  without  great  faultiness  on  the  other,  which 
comes  next  to  be  noted. 

i.  As  such  carnalily  may  have  place  and  exercise  about 
Gospel  doctrine,  so  it  is  very  possible  it  may  show  itself 
on  both  sides,  even  on  their  part  who  have  the  tnlk  with 
them,  as  well  as  on  theirs  who  oppose  it,  and  make  it  their 
business  to  propagate  the  contrary  error  or  false  doctrine. 
The  very  defence  of  truth  itself  may  be  accompanied  with 
such  c[irnalilics,  such  strife,  wrath,  malice,  envy,  as  divides 
Ihe  guilt  between  the  divided  parties,  and  leaves  neither 
side  innocent. 


I  am,  you  know,  by  mere  providence,  in  the  series  and 
tract  of  a  discourse  long  continued  upon  this  context,  led 
to  say  what  I  now  do ;  and  I  have  therefore  the  more 
hope,  that  through  the  blessing  of  God,  it  may  be  of  some 
use  to  us.  But  this  comes  most  directly  under  our  notice  ; 
and  let  it  be  noted,  that  whereas  in  such  contests  both 
sides  are  wont  to  be  confident  they  are  in  the  right ;  nei- 
ther the  one  nor  the  other  may  be  over-confident  or  care- 
less of  not  being  in  the  wrong,  in  what  maybe  of  equal  or 
greater  importance  than  the  matters  themselves,  disputed 
among  them  that  agree  in  the  substantials  of  religion,  or 
that  hold  the  head,  can  be.  Let  us,  1  say,  deeply  consider 
it,  that  such  sinful  carnality  may  have  place,  and  exercise 
not  only  about  religious  concernments,  but  even  on  that 
side  where  the  truth  lies ;  which  is  from  hence  evident, 
that  the  apostle  immediately  before  the  text,  as  I  have 
noted,  says,  If  you  bite  and  devour  one  another,  take  heed 
that  ye  be  not  bitten  and  consumed  one  of  another.  A 
great  aptitude  he  therefore  observed  there  was,  to  be  biting 
on  both  sides,  even  where  the  truth  lay,  and  where  it  lay  not. 

For  we  are  here  further  to  observe,  that  whereas  our 
apostle  sadly  considered  that  many  among  these  Christians 
of  Galatia  were  lapsed,  and  fallen  from  the  purity  and  sin- 
cerity of  religion  ;  he  apprehended  too,  that  they  who  were 
not  so  fallen,  took  not  the  best  course  for  the  recovery  of 
them  that  were.  Which  that  admonition  of  his  must 
mean,  chap.  vi.  1, 2.  Brethren,  if  a  man  be  overtaken  with 
a  fault,  ye  which  are  spiritual,  restore suchaone  in  the  spirit 
of  meekness,  considering  thyself,  lest  thou  also  be  tempt- 
ed. Bear  ye  one  another's  burdens,  and  so  fulfil  the  law 
of  Christ.  It  seems  he  reckoned  that  the  sounder  part 
among  them,  and  that  ought  (and  'lis  like  thought  them- 
selves) to  be  more  spiritual,  while  they  showed  not  more 
of  a  spirit  of  meekness  towards  the  lapsed,  were  not  so 
spiritual  as  they  should  be,  and  discovered  more  carnality 
than  became  them,  more  wrath  and  bitterness  of  .spirit  than 
could  comport  with  the  law  of  Christ.  They  will  be  little 
awed  by  tnis,  and  be  apt  for  all  this  to  indulge  their  o\vn 
furious  passions,  that  think  he  hath  no  law.  But  though 
one  were  never  so  sure  he  hath  the  truth  on  his  side,  'tis 
in  itself  a  dreadful  thing,  to  whosoever  shall  allow  him- 
self the  liberty  seriously  to  think  of  it.  For  what  must  we 
conceive  of  such  truth,  that  is  to  be  defended  in  some  cases, 
I  say,  that  in  some  cases  ought  to  be  so  1  We  must  surely 
conceive  of  it  as  a  divine,  a  sacred  thing,  a  heaven-born 
thing,  a  thing  of  heavenly  descent,  part  of  a  revelalion 
immediately  come  forth  from  the  very  bosom  of  God  ;  .so  is 
the  whole  Gospel  revelation  to  be  looked  upon.  Now  here 
is  carnalily  that  lusts;  such  a  kind  of  carnality  as  the 
context  .speaks  of,  wrath,  strife,  hatred,  &c.  Here  is  such 
carnalilj',  lusting,  actually  lusting,  seeking  prey,  ravening 
for  food.  And  what  doth  it  feed  upon  1  No  meaner  thing 
than  divine  truth!  evangelical  doctrines!  Mon.strous 
thought  I  Consider,  I  beseech  you,  my  friends,  what  this 
comes  io7  The  feeding  an  impure  lust  upon  sacred  things, 
or  upon  thai  which  is  divine  !  1  must  have  my  lust  satis- 
fied, says  the  proud,  contentious  spirit :  wrath  burns, 
anger  biiils  :  .-iacred  things  are  not  spared,  but  lallen  upon, 
as  Ihe  prepared  food  of  lust.  It  will  he  fed,  they  are  not 
forboin.  All  reverence  of  God  is  forgotten,  heaven  is 
ravaged,  the  most  sacred  mysteries  of  God's  own  kingdom 
are  violated,  and  torn  this  way  and  that,  (O  horrid  thing!) 
by  harpies,  vultures,  by  most  fierce  and  furious  lusts. 
And  if  a  man  would  know,  recognise,  take  knowledge  of 
the  most  deeply  inward  sensations  and  intention  of  his 
own  heart,  ihus  it  is,  I  must  now  apply  my  thoughts,  bend 
mv  mind,  to  consider  a  revelation  come  from  heaven :  And 
wlial,  for  the  end  for  which  it  was  given,  to  enlighten, 
puriiy,  ([uicken  my  soul  towards  God,  renew  and  form  it 
ibr  God,  lo  serve  and  enjoy  him!  no,  but  on  purpose  to 
feed,  to  gratify  a  lust!  'We  can  (too  often)  make  neither 
belter  nor  worse  of  it,  but  just  so  it  is. 

These  things  being  premised,  1  would  now  go  on  a  little 
more  parlirularly  to  snow  you,  wherein  carnalily  may  ap- 
pear exerting  itself,  even  about  such  things;  or  what  will 
he  manifest  indications  of  such  a  carnalily,  as  is  here  re- 
ferred unto,  acting  about,  or  in  reference  lo,  the  things  of 
God,  the  most  sacred  and  important  truths  and  doctrines 
of  his  Gospel. 

1.   Firsi,  When   in  comparison  of  some  less  lhii.j{j, 


THE  CARNALITY  OF  REUGIOUS  CONTENTION. 


465 


wherein  we  find  occasions  or  pretence  to  differ,  little  ac- 
count is  made  of  the  incomparably  greater  things,  wherein 
all  serious  Christians  are  agreed,  and  wherein  they  really 
cannot  but  be  agreed.  Let  it  be  considered,  whether 
pains  be  not  taken  to  devise  some  matter  or  other  to  con- 
tend about;  (that  shows  a  great  disposition;)  and  then  hav- 
ing found  out  some  minuter  things  about  which  to  differ, 
our  differences,  as  little  as  they  are,  quite  swallow  up  oiir 
agreements.  The  whole  Gospel  signifies  nothing,  (though 
full  of  the  most  glorious  wonders,)  in  comparison  of  some 
punctilios,  either  that  we  have  invented,  or  that  it  may  be 
doubted  whether  there  be  any  thing  in  them  or  nothing. 
Here  is  some  mystery  in  all  this !  A  lust  is  to  be  gratified ; 
an  appetite  to  contend.  This  winds  and  wriggles  this 
way  and  that,  loth  to  appear  but  under  some  specious 
disguise  of  zeal  for  truth,  indignation  against  false  doc- 
trine, or  the  like ;  but  it  bewrays  itself,  and  imawares, 
shows  its  ugly  serpentine  head.  For  if  the  thing  chosen 
out  to  be  the  matter  of  contest  be  thought  worth  so  much, 
when  it  is  manifestly  either,  in  comparison,  little,  or  nothing 
but  a  figment,  why  are  not  the  things  on  all  hands  most 
confessedly  great  and  most  evident,  more  highly  esteem- 
ed, loved,  relished,  and  with  gust  and  delight  fed  upon'! 
Why  do  not  the  greater  things  signify  more  to  unite  us  in 
love  and  communion  with  all  that  agree  with  us  in  them, 
than  the  lesser  things  to  divide  us,  about  which  we  dis- 
agree 1  Indeed  the  disagreementswere  in  themselves  vastly 
great  between  the  untainted  Christians  of  these  Galatian 
churches,  and  that  horrid  sect  that  the  apostle's  discourse 
has  manifest  reference  unto.  Blessed  be  God  there  are 
not  such  disagreements  amongst  us.  But  while  there  is 
less  taint  of  error  in  our  minds,  (as  to  these  things,)  are  we 
not  concerned  to  take  heed  there  be  not  as  great  a  taint  of 
this  vicious  carnality  in  our  hearts'?  It  speaks  too  much 
of  it ;  when  having  devised  a  difference,  we  are  prone  to 
overlook  and  make  little  account  of  the  great  things 
wherein  we  are  entirely  and  most  professedly  agreed. 

If  we  consider  the  things  which  the  doctrinal  part  of 
this  epistle  doth  more  expressly  refer  to,  as  I  have  noted 
already  how  great  things  in  reference  hereto  are  we  fully 
agreed  in  I  We  are  all  agreed,  that  a  sinner,  an  apostate 
lapsed  creature,  can  never  be  saved  and  brought  to  a 
blessed  state,  but  he  must  be  justified,  and  he  must  be 
sanctified.  He  must  be  justified,  to  make  his  state  safe  ; 
he  must  be .  sanctified,  to  make  the  temper  of  his  spirit 
good,  capable  of  communion  with  God  in  this  world,  and 
of  final  eternal  blessedness  with  him  in  the  other.  We 
are  agreed,  that  such  justification  and  such  sanctification 
are  both  the  effects  of  most  absolutely  free  and  sovereign 
grace ;  that  none  could  be  ever  justified,  but  by  freest 
grace  ;  that  none  can  ever  be  sanctified  but  by  freest  grace, 
most  absolutely  and  most  sovereignly  free.  We  are  agreed, 
that  the  highest  perfection  of  sanctification  that  can  ever 
possibly  be  attained  unto,  signifies  nothing  at  all  to  de- 
serve, to  procure  by  merit  our  justification.  We  are 
agreed,  that  both,  as  they  are  from  the  most  free  and 
sovereign  grace,  so  do  come  through  the  mediation  of 
Jesus  Christ,  the  alone  Mediator  between  God  and  man : 
that  the  righteousness  is  entirely  and  only  Christ's,  by 
which  we  are  justified :  that  the  Spirit  is  most  entirely  and 
only  Christ's,  by  which  we  are  sanctified ;  according  to 
that  in  1  Cor.  vi,  9,  10,  11.  Such  as  are  mentioned  there 
were  before  the  grossest  and  vilest  of  sinners,  fornicators, 
adulterers,  idolaters,  &c.  And  such  (saith  the  apostle) 
were  some  of  you:  but  ye  are  washed,  but  ye  are  sancti- 
fied, but  ye  are  justified  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  our  God. 

You  cannot  but  be  in  all  these  agreed.  We  are  agreed, 
that  whosoever  does  sincerely,  evangelically  believe  in  God 
throtigh  Christ,  receives  Christ,  is  united  with  him,  or  is 
in  him :  who  doth  by  serious  repentance  turn  to  God, 
whose  heart  is  won  to  love  him  in  truth  as  his  highest  and 
best  good,  who  is  conformed  to  the  image  of  his  Son  ;  and 
who  having  been  made  willing  in  the  day  of  his  power,  doth 
now  render  a  sincere  obedience  to  him ;  every  such  one  is  in 
a  safe  state,  accepted  with  God,  has  found  grace  in  his  eyes. 

For  no  words  of  Scripture  can  be  plainer,  than  that  they 
that  believe  in  Christ  shall  not  perish,  but  have  everlast- 
ing life,  John  iii.  16.  yea,  that  they  have  it,  ver.  36.  That 
life  is  begun  with  them,  which  is  never  to  end,  or  which 


is  in  the  sure  way  to  be  continued  till  it  become  everlast- 
ing :  that  they  that  repent,  and  turn  from  all  Iheir  trans- 
gressions, their  iniquities  shall  not  be  their  ruin  ;  (Ezek. 
xviii.  30.)  that  God  hath  prepared  the  things  which  eye 

hath  not  seen for  them  that  love  him,  md  will  g:ive 

them  the  crown  of  life  according  to  his  own  promise; 
(1  Cor.  ii.  9.  Jam.  i.  1'2.)  that  Christ  dot^  become  the 
Author  of  eternal  salvation  to  them  that  obey  him  ;  (Heb. 
V.  9.)  that  there  is  no  condemnation  to  them  that  are  in 
Christ,  that  walk  not  after  the  fiesh,  but  after  the  Spirit; 
(Rom.  viii.  1.)  that  it  must  turn  wholly  to  the  praise  of 
the  glory  of  his  grace,  that  God  makes  them  accepted  in 
the  beloved,  Eph.  i.  6.  We  do  all  agree,  that  they  that 
do  never  believe,  they  that  never  repent,  they  that  never 
love  God,  they  that  are  never  brought  to  obey  him,  that 
live  in  enmity  and  rebellion  against  jiim  to  the  last  breath, 
must  needs  be  in  a  lost  state,  are  never  justified,  never  ac- 
cepted with  God,  are  liable  unto  coming  and  abiding 
wrath,  and  remain  under  condemnation,  John  iii.  16,  36. 
Luke  xiii.  3.  Col.  iii.  6.  We  agree,  that  such  faith,  such 
repentance,  such  love  to  God,  such  obedience,  even  in  the 
most  entire  sincerity,  are  not  tobe  considered  at  all,  as  any 
cause  of  such  a  person's  acceptance  with  God ;  they  do 
characterize  the  accepted  person,  but  they  cause  it  not, 
they  deserve  nothing ;  nay,  they  could  not,  if  they  were 
perfect.  No  internal  work  jf  the  Holy  Ghost,  though  in 
this  our  present  state  it  were  most  absolutely  perfect,  so 
as  to  exclude  every  thing  cf  sin,  could  be  any  part  of  that 
righteousness  that  must  justify  us  before  God.  To  sup- 
pose that  it  could,  would  be  manifestly  to  confound  the 
offices  of  the  Redeemer,  and  of  the  Holy  Ghost.  It  was 
Christ  that  was  to  merit  for  us;  the  Holy  Ghost  was 
never  to  merit  for  us.  It  was  not  the  Holy  Ghost  that 
died  for  us,  nor  can  his  operations  or  productions  in  us, 
have  any  causative  influence  to  the  meriting  the  justified 
and  accepted  state  of  any  person  before  Grod.  They  were 
never  meant  for  that  purpose,  nor  have  any  aptitude  or 
accommodateness  thereunto.  They  cannot  make  us  never 
to  have  sinned ;  nor  can  atone  for  our  having  done  so. 
We  cannot  btu  be  agreed  in  this,  for  'tis  plain,  and  carries 
its  own  evidences  in  itself:  i.  e.  suppose  we  a  person,  as 
soon  as  he  is  converted,  made  perfectly  free  from  sin,  that 
very  moment,  by  some  extraordinary  powerful  work  of  the 
Holy  Ghost  on  his  soul,  how  shall  that  expiate  for  his 
having  been  a  sinner'?  Now  where  there  are  so  great 
things  wherein  we  agree,  and  we  make  little  of  them ;  things 
that  should  raise  up  our  souls,  and  awaken  all  our  powers 
unto  highest  acis  of  love,  gratitude,  and  praise  to  God 
and  our  Reieemer,  and  fill  us  with  wonder  and  pleasure  ' 
as  often  as  we  think  of  them  ;  an  indisposition  of  mind  to 
take  noticf  of,  and  consider  such  things,  so  as  to  improve 
and  use  them  to  the  great  purposes  of  the  Christian  life, 
as  incenti/es  to  the  love  of  God,  an  entire  devoting  of  our- 
selves to  kim,  vigorous  and  diligent  serving  of  him,  and 
walking  holily  and  comfortably  with  him  in  our  daily 
course,  tarough  a  greater  disposition  to  contend  about 
we  well  know  not  what  besides,  too  plainly  shows  much  of 
that  caraal  disaffection,  which  the  apostle  doth  here  ani- 
madver:  upon.  There  are  other  things  belonging  to  this 
same  purpose  that  I  find  I  cannot  reach  to  at  this  time. 


SERMON  H. 

Gal.  V.  16. 

7%iS  I  say  then.  Walk  in  the  Spirit,  and  ye  shall  not  fulfil 

the  Ivst  of  the  flesh. 

I  HAVE  begun  to  show  you  by  what  indications  much 
carnality  may  appear,  and  show  itself  in  and  about  spiritual 
matters  ;  as,  (for  instance,)  in  the  controverting,  yea,  even 
in  the  defending,  the  truths  of  the  Gospel ;  and  intend 
now  to  proceed.    You  have  heard  it  does  so, 

1.  When  Christians,  who  are  very  far  agreed  in  the  most 
important  things,  make  little  of  the  things  wherein  they 
are  agreed  though  never  so  great,  in  comparison  of  the 


466 


THE  CARNALITY  OP  RELIGIOUS  CONTENTION. 


much  less  things  wherein  they  differ;  as  all  serious 
Christian  must  be  understood  to  agree  in  far  greater  things 
than  it  is  possible  for  them  to  differ  in.  I  lately  mentioned 
to  you  sundry  great  agreements  that  I  carmot  doubt  to  be 
very  commoi  with  serious  and  intelligent  Christians, 
which  I  shall  not  now  stay  to  repeat,  but  add, 

2.  Such  carnality  shows  itself,  when  there  is  too  much 
aptness  to  lay  greater  stress  than  is  needful  upon  some 
unscriptural  words  in  delivering  Scripture  doctrine.  Here 
we  may  take  carnality  as  the  apostle  doth,  1  Cor.  iii.  3. 
While  there  are  divisions  among  you,  are  you  not  carnal, 
and  walk  (or  act)  as  men  1  There  is  more  of  the  man  in 
it  than  of  the  Christian :  when  we  can  make  a  shift  to  divide 
about  a  word,  and  that  (in  the  present  use  of  it)  devised 
only  by  man ;  when  words  that  are  merely  of  human 
stamp,  and  used  m  no  such  sense,  or  to  no  such  purpose  in 
Scripture,  however  they  may  be  significant,  yet  too  great 
a  stress  and  weight  is  laid  upon  them,  either  by  too  stiffly 
adhering  to  them  on  the  one  hand,  or  too  vehemently  de- 
crying them  on  the  other  iand  ;  while,  perhaps  (and  it  is 
a  certain  and  a  known  case)  the  meaning  may  be  the  same 
on  both  sides,  and  would  be  so,  or  would  appear  to  be  so, 
if  such  and  such  words  were  waived,  and  others  more  un- 
derstood were  chosen,  and  used  in  the  room  of  them.  It 
is  true,  we  are  not  to  think  (aad  no  man  of  sense  can)  that 
we  are  obliged  never  to  use  other  words  in  such  matters, 
but  such  as  the  translators  of  Bible  have  hit  on  in  their 
version  of  it,  as  if  that  must  consecrate  those  words,  and 
leave  all  other  under  a  profane  character ;  but  if  it  appear 
that  any  word  of  a  doubtful  sign'.fication  is  misunderstood 
by  many,  creates  offence,  and  through  some  fixed,  immove- 
able prejudice,  or  preposses.sion  that  some  other  notion  of 
it  hath  obtained  in  the  minds  of  many,  it  will  always  be 
otherwise  understood  by  them  than  we  intend,  let  it  rather 
go  for  a  nehushlan,  than  that  the  peace  of  the  church 
should  be  broken,  and  men's  minds  be  disturbed  and  dis- 
quieted by  it.  This  is  the  case,  when  any  such  words  as 
might  be  arbitrarily  used  or  laid  aside,  are  made  so  ne- 
cessary, or  so  destructive,  as  if  all  religion  were  saved  or 
lost  by  them :  when  one  so  cries  up  such  a  word,  as  if  he 
would  say,  "The  heavens  must  fall  if  I  have  not  my 
word."  And  another  decries  it  as  much,  as  if  he  said, 
"  They  must  fall  if  it  be  admitted,  or  if  I  hare  not  mine." 
Sure  there  must  be  in  this  case  that  forbidden  Xayoiiax'", 
of  which  the  apostle  speaks  in  that,  1  Tim.  vi.  4.  which 
they  are  usually  most  apt  to  be  guilty  of,  that  are  also 
guilty  of  what  is  put  in  conjunction  therewith,  perverse 
_di.sputings  of  men  of  corrupt  minds ;  with  these  falls  in 
this  strife  of  words  :  .whether  that  be  to  be  umierstood  ob- 
jectively, or  instrumentally,  strife  about  word?  or  wordy 
strifes,  I  shall  not  here  determine.  But  that  whole  context 
is  worth  our  considering,  ver.  3,  4,  5.  If  any  man  teach 
otherwise,  do  iTcpoSiSafTKa^iT,  teach  other  or  raZfVra  things,  or 
after  another  or  aZjera  manner,  and  consent  not  to  (he  words 
of  our  Lord  Jesus  Christ,  and  the  doctrine  which  is  ac- 
cording to  godliness  :  4.  He  is  proud,  knowing  nothing, 
but  doting  about  questions,  and  strife  of  words,  whereof 
Cometh  envy,  strife,  railings,  evil  surmisings,  5.  Perverse 
disputings  of  men  of  corrupt  minds,  and  destitute  of  the 
truth,  supposing  that  gain  is  godliness:  from  sucii  with- 
draw thyself.  And  therewith  agrees  what  we  find  also  men- 
tioned, with  the  charge  of  avoiding  them,  2  Tim.  ii.  23. 
Foolish  and  unlearned  questions  that  gender  strifes.  Some 
may  fancy  they  make  themselves  considerable  for  learning 
by  such  altercations ;  but  the  apostle  slurs  that  conceit, 
calling  them  unlearned.  So  I  remember"  Seneca  says  of 
the  Greeks,  (calling  it  their  disease,)  that  they  made  much 
ado  with  certain  idle  questions,  (as,  how  many  rowers  be- 
longed to  the  vessel  that  carried  Ulysses  1  and  such  like, 
that  he  there  mentions,)  whereby,  says  he,  they  did  not  ap- 
pear more  learned,  but  only  more  troublesome. 

3.  When  we  consider  with  too  little  indulgence  one  an- 
other's mistakes  and  misapplications,  in  the  use  even  of 
Scripture  words,  placingthem  as  some  m.ay  do,  upon  things 
to  which  they  do  not  properly  belong,  when  yet  they  agree 
about  the  things  themselves.  There  are  words  in  the  Scrip- 
ture revelation,  that  it  may  be  the  one  or  the  other  of  dis- 
agreeing persons  may  apply  to  one  thing,  when  the  other 
(perhaps  truly)  thinks  they  belong  more  properly  to  an- 
a  De  Brev.  Vita. 


other.  There  is  an  inconvenience  in  this  :  the  case  is  much 
as  if  one  should  have  an  idea  of  all  the  streets  of  London, 
in  his  mind  as  they  lie,  but  he  mistakes  the  names,  and 
transposes  them.  As  for  instance,  calls  Cheap-side  Corn- 
hill,  or  Cornhill  Cheap-side.  He  does  not  speak  so  in- 
telligibly to  another,  but  at  the  same  time  may  have  the 
same  idea  in  his  mind  of  London  that  another  has.  And 
this,  however,  when  it  occurs  in  religious  disceptations, 
ought  to  be  considered  (though  there  be  an  inconvenience 
in  it)  with  indulgence,  as  knowing  we  are  all  liable  to  mis- 
takes in  greater  matters.  And  as  it  is  possible  there  may 
he  somewhat  of  carnality,  some  perverseness,  some  cloud 
arising  from  infirm  flesh  that  darkens  the  mind,  and  occa- 
sions it  so  to  mistake ;  so  'tis  much  greater,  not  to  be  able 
to  bear  in  another  such  a  mistake. 

4.  When  there  is  an  agreement  about  the  main  and 
principal  things  that  the  Scripture  revelation  contains  and 
carries  in  it ;  but  there  is  not  that  agreem.ent  about  their 
mutual  respects  and  references  unto  one  another.  This  is 
a  matter  indeed  of  greater  importance ;  there  can  be  no 
true  scheme  given  of  Gospel  truths  and  doctrines,  if  such 
their  references  and  respects  to  one  another  be  not  rightly 
understood.  But  an  entire  true  scheme  of  Christian  doc- 
trines will  not  enter  into  all  minds ;  and  for  the  most  part 
they  are  particular  passages,  or  particular  truths,  that  strike 
hearts,  and  that  God  makes  use  of  to  do  souls  good  by. 
And  if  so  entire  a  scheme  will  not  enter  into  the  minds  of 
many,  whether  through  their  darkness  or  ignorance,  or 
whether  through  any  thing  of  prejudice,  that  was  as  it  were 
forelaid  in  their  minds;  nothing  remains  but  to  be  patient 
of  it,  and  to  do  them  what  good  we  can,  even  upon  their 
own  terms,  and  in  the  way  wherein  they  are  capable  of  it. 
There  was  such  an  obstruction  in  minds  among  these  Co- 
rinthians, even  upon  this  very  account  of  their  carnality,  as 
we  see  in  that  3d  of  the  Istepistle,  that  the  apostle  tells 
them,  I  could  not  speak  to  you  as  spiritual,  (it  must  be 
understood  comparatively,)  hut  as  unto  carnal ;  and  there- 
fore, as  a  wise  instructor,  thought  it  needful  to  keep  back, 
to  withhold  some  things  from  them  that  he  reckoned  might 
be  meat  to  them,  solid  meat,  strong  meat,  because  they 
had  been  hitherto  unable  to  bear  it,  nor  were  yet  able.  It 
is  in  that  case  needful  rather  somewhat  to  iyre-^cn',  to  with- 
hold some  things,  or  suspend,  than  by  a  continued  and  too 
urgent  inculcation  to  frustrate  one's  own  design ;  and 
while  we  would  have  all  enter  into  less  capable  minds,  to 
have  nothing  enter.  It  may  sometimes  be,  that  when  too 
much  is  endeavoured  at  once  to  be  borne  in  upon  them 
against  an  invincible  obstruction,  we  only  engage  them  to 
fortify  the  more  strongly,  and  shut  out  all ;  and  so  we  de- 
feat ourselves.  They  gain  nothing,  and  our  whole  design 
is  frustrated  and  lost.  In  all  our  applications  to  the  souls 
of  men,  there  must  be  patient  waiting,  and  very  gradual 
endeavours  used, without  force  and  furious  striving;  yea, 
in  our  having  to  do  with  such  as  are  yet  the  very  vassals 
and  captives  of  the  devil.  So  the  apostle  speaks,  2  Tim. 
ii.  24.  The  servant  of  the  Lord^should  not  strive,  but  be 
patient  towards  (even  all)nren,  and  wait  (even  in  reference 
to  them  that  are  hitherto  altogether  impenitent)  when  God 
will  give  them  repentance,  that  they  may  recover  them- 
selves out  of  the  snare  of  the  devil,  that  are  led  captive  by 
him  at  his  will.  Much  more  are  such  methods  to  be  used 
towards  them,  who  call  on  the  name  of  our  Lord  out  of  a 
pure  heart,  as  h*"  speaks  a  little  above  in  the  same  context, 
ver.  22.  •  And  consider  the  extent  and  endearingness  of 
this  character.  'Tis  to  be  deplored  that  it  extends  not 
further  ;  but  so  far  as  it  doth  extend,  God  forbid  it  should 
not  have  a  most  persuasive  efficacy  and  power  upon  our 
spirits,  to  make  us  follow  righteousness,  faith,  charity, 
peace,  even  with  all  them  that  bear  that  character,  i.  e.  that 
call  on  the  Lord  with  a  pure  heart ;  their  Lord  (as  'tis 
elsewhere)  as  well  as  ours;  be  they  of  what  party,  or 
denomination,  soever: 

5.  Much  of  this  carnality  appears  about  such  matters, 
when  we  are  over  intent  to  mould  and  square  Gospel  truths 
and  doctrines  by  human  measures  and  models,  and  too 
earnestly  strive  to  make  them  correspond;  that  is,  when 
we  aim,  beyond  what  things  can  admit,  to  stretch  (or  rather 
to  shrink  and  contract)  God's  transactions  with  men,  unto 
the  scheme  and  model  of  our  own  abstract  notions  and  d-- 


THE  CARNALITY  OP  RELIGIOUS  CONTENTION. 


46'( 


finilions,  or  of  merely  human,  civil,  or  political  economies, 
administrations,  and  transactions ;  such  I  mean  as  obtain 
among:  men  towards  one  another ;  and  so  labour  to  have  the 
same  measures  take  place  throughout  in  reference  to  Divine 
things,  as  do  in  human.  Whereby  more  than  is  needful,  use- 
ful, (or  indeed  so  much  as  possible  to  agree  and  quadrate,)  of 
logic,  metaphysics,  and  of  civil  and  other  law,  is  introduced 
into  theology.  Illustrations  indeed  may  be  taken  thence, 
but  not  strict  measures.  It  is  impossible  sometimes  they 
should  be  so.  Divers  things  are  taken  among  men  in 
such  notions,  as,  in  delivering  the  doctrine  of  the  Gospel 
cannot  have  a  full  and  adequate  place  :  they  often  will  not 
exactly  agree  or  correspond.  As  if,  in  speaking  of  God's 
pardoning  and  justifying  a  sinner,  we  should  take  our 
measures  of  pardon  and  justification  strictly  from  what  ob- 
tains amongst  men,  we  shall  find  a  great  difference  and 
disagreement.  For  plain  it  is,  that,  according  to  human 
measures,  the  same  person  cannot  be  both  pardoned  and 
justified.  He  that  is  pardoned  cannot  be  justified,  and  he 
that  is  justified,  cannot  be  pardoned.  But  according  to 
Divine  and  Gospel  measures  both  are  truly  said  of  the  same 
person.  In  the  one  case  there  is  an  inconsistency,  in  the 
other  a  fair  agreement  of  the  same  things.  He  that  is  at  a 
htmian  bar  a  justified  person,  needs  no  pardon,  his  case 
suJmits  of  none;  if  he  were  justified,  pardon  were  absurdly 
talked  of;  and  so  if  he  were  pardoned,  that  does  plainly 
imply  that  he  was  not  justified.  It  is  quite  otherwise  if 
you  bring  these  things  to  the  Gospel,  and  God's  dealing 
with  sinners.  I  cannot  now  spend  time  in  showing  you 
distinctly  how  these  things  do  lie,  and  are  very  capable  of 
being  accommodated,  in  the  sinner's  case ;  some  resem- 
blance will  appear,  not  an  exact  or  entire  correspondency. 
The  instance  however  serves  our  present  purpose,  to  show 
that  God's  procedure  and  methods  in  his  dispensations  to- 
wards men,  will  not  in  all  things  square  with  human 
measures. 

Again,  if  we  speak  of  the  doctrine  of  God's  covenant 
in  Jesus  Christ,  we  cannot  take  our  measures  from  human 
covenants  that  pass  between  man  and  man,  especially  one 
private  man  and  another  ;  for  there  the  persons  are  under 
no  obligation  before  their  mutual  consent.  It  is  not  so 
between  God  and  man ;  God's  covenants  are  laws  as  well 
as  covenants ;  and  so  a  man  is,  before  he  consents,  obliged 
to  consent.  Therefore  here  again  it  appears  Gospel  doctrines 
are  not  to  be  exactly  measured  by  human  models.  Nor 
should  this  be  too  earnestly  endeavoured,  we  should  not 
too  much  set  our  minds  upon  it ;  'tis  to  offer  at  a  thing  in 
its  own  nature  not  practicable,  and  there  is  too  much  of 
man  in  it. 

6.  When  there  is  a  discernible  proneness  to  oppose  the 
great  things  of  the  Gospel  to  one  another,  and  to  exalt  or 
magnify  one,  above  or  against  another.  It  is  too  plain  this 
may  more  commonly  come  under  observation,  than  it  doth 
under  that  reprehension  which  it  deserves.  For  instance, 
those  two  great  things  that  I  mentioned  at  first,  justifica- 
tion and  sanctification,  both  very  great  things,  of  most  ap- 
Earent  and  confessed  necessity  to  the  salvation  and 
lessedness  of  the  souls  of  men ;  justification,  that  a  man's 
state  may  be  good  ;  sanctification,  that  the  temper  of  his 
soul  may  become  so.  But  is  it  not  too  common  to  magnify 
one  of  these  above  or  against  the  other  1  To  contend  and 
dispute  with  great  fervour  concerning  the  higher  value  and 
excellency,  the  dignity  or  precedencv,  of  this  or  that,  and 
to  which  the  preference  belongs  ;  to'be  so  much  taken  up 
about  the  one,  as  seldom  to  think  of  the  other;  and  il 
may  be  not  well  to  .^iavour  and  relish  the  mention  of  if! 
Some  are  so  taken  up  about  the  business  of  justification, 
(that  admirable  vouchsafement  of  grace  to  sinners  !)  that 
they  care  not  to  hear  of  sanctification;  and  .so  all  their 
religion  is  foreign  to  them,  or  lies  in  somewhat  without 
them,  or  in  a  mere  relative  thing,  that  alters  not  their 
.spirits.  A  strange  religion  !  that  makes  a  man  nothing  the 
better  man  ;  or  notwithstanding  which,  he  is,  in  the  habitual 
frame  of  his  soul,  as  bad  as  ever,  vain,  terrene,  worldly- 
minded,  proud,  passionate,  wrathful,  malicious,  vindictive, 
false,  deceitful,  perhaps  (for  that  is  not  worse  than  the  rest) 
very  impurely  sensual.  But,  no  man  can  tell  why,  nor  to 
be  sure  he  himself,  he  takes  himself  to  be  a  justified  per- 
son :  and  perhaps  his  imagination  of  it  arises  in  him  a 
sort  of  rapturous,  imaccountablo  joy,   without  ground  or 


root,  and  which  will  not  only  wither,  but  turn  (without  a 
seasonable  and  merciful  change)  into  endless  horror,  weep- 
ing, wailing,  and  gnashing  of  teeth  !  A  fearful  and  most 
stirprising  issue  tind  disappointment  of  a  high  and  unmis- 
giving  confidence,  and  expectation  to  be  saved !  With 
others,  whos^  temper,  circumstances,  or  temptations,  have 
less  inclined  them  to  rejoicing,  their  religion  is  made  up  of 
tormenting  anxieties  and  fears,  and  consists  in  the  daily 
revolving  of  perpetual  endless  doubts,  whether  they  are 
justified  or  no  ;  without  any  direct,  formed  design  of  being 
or  doing  good  ;  by  which  they  might,  in  due  time,  come  to 
have  more  truly  comfortable  apprehensions  of  the  goodness 
of  their  state.  They  more  care  to  be  pardoned  for  being 
bad,  than  to  become  good ! 

Again,  on  the  other  hand,  there  may  be  some  so  wholly 
taken  up  about  what  they  are  in  themselves  to  be  and  do, 
and  in  the  earnest,  but  too  abstract,  or  less  evangelical,  (and 
therefore  less  fruitful,)  endeavour  after  higher  pitches  of 
sanctity,  without  due  reference  to  the  grace.  Spirit,  and 
blood  of  a  Redeemer,  that  they  neglect  and  look  not  after 
their  justification,  and  acceptance  with  God  in  him;  nor 
do  relish  and  savour,  as  they  ought,  the  doctrine  of  the 
Gospel  herein.  Do  more  incline  to  a  philosophical  (and 
scarcely  Christian)  Christianity;  forgetting  Christ  to  be 
their  Redeemer,  their  Lord,  and  vital  Head,  and  that  they 
are  (or  ought  to  be)  under  his  conduct,  and  through  his 
mediation,  daily  tending  to  God  and  blessedness. 

But  now  upon  the  whole,  when  there  appears  an  aptness 
or  disposition  to  separate  lhe.se  two,  justification  and  .sanc- 
tification, from  one  another,  or  either  of  them  from  abiding 
in  Christ ;  or  to  oppose  them  to  one  another,  or  contend 
about  the  priority  of  the  one  or  the  other,  (when  no  doubt 
they  go  together,)  and  about  the  preference  or  excellencj'  of 
the  one  above  the  other,  which  is  the  more  considerable 
thing :  herein  appears  much  carnality  of  mind,  an  unsound, 
injudicious,  distempered  spirit.  And  'tis  a  like  case,  as  if 
a  malefactor  at  the  same  time  is  under  sentence  by  which 
he  is  condemned  to  die,  and  under  a  most  dangerous  dis- 
ease, that  appears  very  probably  mortal  to'  him:  he  has  a 
compassionate  prince,  willing  to  save  his  life,  and  he  at 
once  vouchsafes  him  his  pardon,  and  provides  a  very  skil- 
ful and  able  physician  for  the  curing  of  his  disease:  the 
wretched  creature  hearing  of  this,  falls  a  disputing  which 
of  these  is  the  greatest  favour,  to  have  my  disease  cured, 
or,  to  have  my  crime  pardoned  ;  and  in  the  heat  of  the 
dispute  he  neglects  both,  looks  after  neither.  This  is  in- 
deed less  supposable,  in  the  instanced  case  ;  but  how  great 
a  distemper  doth  it  show,  that  it  should  be  so,  in  this, 
which  is  of  unexpressibly  greater  importance! 

And  now  further  it  is  agreed  on  all  hands,  that  faith  in 
a  Redeemer  is  necessary  to  salvation,  with  those  that  are 
adult,  and  capable  of  attending  to  the  Gospel  revelation; 
but  here,  what  disputes  are  then  raised !  with  what  fer- 
vour are  they  managed,  concerning  the  place  of  it,  or  the 
kind  of  that  necessity  which  this  faith  is  of,  in  order  to  the 
safe  state  of  a  sinner!  A  like  case  again,  as  if  such  a 
condemned  malefactor  is  told  of  his  prince's  professed, 
gracious  intendments  towards  him,  but  he  doubts  the 
sincerity  of  his  professions.  He  gives  him  all  desirable 
assurances,  and  tells  him.  Do  but  trust  me,  and  all  shall 
be  well.  But  he  presently  falls  a  disputing.  Yea,  but  how 
am  I  to  consider  this  trust  1  (we  suppose  it  only  such  a 
trust  as  may  be  fitly  enough  placed  upon  a  man  ;)  which 
way  is  it  to  contribute  towards  my  safety  or  welfare  1  Is 
it  to  be  an  instrument  or  a  condition  1  How  absurd  an 
abuse  were  this  of  the  clemency  of  a  propitious  prince! 
If  there  were  a  public  proclamation  of  pardon  to  many 
offenders  at  once  concerned  together,  and  they  all  agree 
only  to  disagree,  to  vie  with  one  another  their  skill  in 
criticizing  upon  the  words,  or  in  disputing  the  method, 
contending  about  the  order  and  coherence  of  parts,  and 
make  it  their  business  not  thankfully  to  accept,  but  cavil 
at,  to  tear  and  mangle  and  pluck  in  pieces  the  proclamation, 
and  defeat  the  kind  design  and  gracious  lender  of  their 
prince?  What  clemency  would  not  this  provoke  to  the 
highest  resentment  and 'indignation  !  And  what  now  can 
be  stranger,  or  more  perver.se,  than  that  a  revelation  from 
heaven  of  .so  much  good  will  lo  men,  in  the  substance  so 
plain,  and  that  so  directly  concerns  the  salvation  of  souls, 
should  be  so  torn  and  mangled  1  considered  for  no  purpose 


468 


THK  CARNALITY  OF  RELIGIOUS  CONTENTION. 


less  than  that  for  which  it  was  vouchsafed,  and  that  the  very 
end  itself  should  be  in  so  great  part  eluded,  that  was  so 
kinily  designee  in  it "!  Though  yet  the  endeavour  of  salv- 
ing difficulties  that  occur,  by  earnest  prayer,  diligent  study, 
and  by  amicable  and  placid  collation  among  brethren,  or 
comparing  of  sentiments,  sincerely  designed  for  a  clearer 
understanding  the  frame  of  the  Gospel  truth,  or  how  it 
may  be  with  most  advantage  represented  to  men  for  the 
promoting  of  the  common  salvation,  can  be  liable  to  no 
]ust  reprehension,  being  managed  with  that  reverence  that 
so  sacred  things  challenge,  and  with  a  due  sense  of  our 
own  ignorance  and  imperfection.  That  only  which  is 
blameable  in  this  case,  and  whereof  I  reckon  no  account 
can  be  given,  or  defence  made,  is  that  when,  for  the  sub- 
stance, the  Gospel  propoimds  and  lays  before  us  so  plain  a 
way  wherein  men  are  to  endeavour  the  saving  of  their 
souls,  as  wherein  the  wayfaring  man,  though  a  fool,  needs 
not  err,  i.  e.  that  there  must  be  repentance  towards  God, 
faith  in  our  Lord  Jesus  Christ,  a  renewed  heart,  a  holy 
life.  One  comes  and  pretends  to  show  that  order  of  these 
things  one  way,  so  as  to  compose  a  scheme  of  them  that 
is  represented  as  most  necessary  to  be  observed  and  held 
to.  No,  saith  another,  I'll  give  you  a  righter  scheme  of 
salvation,  another  way,  and  mightily  presses  the  necessity 
of  that,  and  the  dangerous  mistakes  of  the  other.  And 
thus  they  cover  a  plain  way  with  thorns  and  briers,  do  not 
instruct,  but  perplex  and  distract  whom  they  should  direct, 
create  distinctions  and  oppositions  of  scheme  to  scheme,  not 
only  without  necessity,  but  almost  without  a  difference, 
and  yet  insist  with  veheraency,  and  lay  men's  salvation 
upon  their  tmderstanding  the  matter  so  or  so,  when  it  is 
hoped  thousands  have  been  saved,  that  never  heard  of  the 
one  scheme  or  the  other,  as  they  are  distinguished  and  op- 
posed to  each  other.   Who  can  jitstify  thisl  Again,  in  the 

1th.  place,  When  any  do  with  great  zeal  contend  for  this 
or  that  opinion  or  notion,  as  very  sacred  and  highly  spirit- 
ual, (as  they  account,)  with  no  other  design,  than  that 
vmder  that  pretence  thay  may  indulge  their  own  carnal 
inclination  with  the  greater  liberty.  It  was  the  very  genius 
of  this  sort  of  men  against  whom  this  epistle  was  meant, 
whether  they  were  then  called  gnostics  it  matters  not.  The 
name  welt  agreed  to  them,  and  they  were  known  by  it 
afterwards.  They  were  men  of  much  pretence  to  know- 
ledge and  sublime  notions,  as  they  counted  them.  And 
herein  lay  their  religion ;  and  under  this  pretence  they  in- 
dulged themselves  in  all  manner  of  licentiousness.  When 
any  do  take  up  with  mere  notions,  which  they  are  zealous 
for,  accounting  them  very  highly  spiritual ;  and  under  pre- 
text of  these,  they  indulge  the  carnality  of  their  hearts,  if 
not  of  their  lives  and  practices  too ;  and  their  fine  notion, 
(as  they  account  it,)  which  they  (more  uncertainly)  father 
upon  the  Spirit  of  truth,  must  be  substituted  in  the  room 
of  all  that  love,  meekness,  humility,  heavenliness,  self- 
denial,  which  are  the  most  certain  and  undoubted  fruits 
of  this  blessed  Spirit :  when  under  the  pretence  of  being 
notional  men,  and  of  knowing  a  great  deal  more  than 
most  others  do,  any  neglect  their  own  spirits,  and  suffer 
pride,  avarice,  ambition,  vindictiveness,  and  falsehood,  to 
shelter  themselves  under  the  thin  cobweb  of  a  few  fine- 
spun notions ;  and  they  can  now  hereupon  live  at  random, 
with  more  ease  to  their  own  minds,  and,  they  think,  with 
better  reputation  as  to  other  men. 

Here  is  a  glittering  show  only  of  an  airy,  imagined, 
pretended  spirituality,  drawn  over  (but  which  doth  not 
hide)  corrupt,  rotten,  putrid  flesh.  Have  you  never  known 
such  a  case,  when  it  might  be  said,  there  goes  a  proud, 
ambitious  man,  a  covetous  man,  a  false  man,  a  malicious 
man  ;  but  he  is  a  man  of  rare  and  singular  notions,  knows 
a  great  deal  more  than  most  others  do;  and  this  must 
atone  for  all  his  crimes  with  Gfod  and  man,  and  both  quiet 
his  conscience  and  salve  his  credit  together!  And  who 
can  doubt  but  this  man  must  be  very  fond  of  his  own 
opinions,  and  zealously  contend  and  dispute  for  them  upon 
any  occasion  (though  he  never  so  ineptly  make  it)  when 
they  are  to  do  him  so  great  service,  and  to  stand  him  in 
so  much  stead,  i.  e.  to  supply  the  room  for  him  of  all  real 
religion  and  morality.  And  if  he  have  happened  upon 
such  notions  as  are  really  true,  and  revealed  by  God  him- 
self, by  how  much  the  more  certainly  divine  they  be,  so 
much  the  greater  is  the  wickedness,  so  basely  to  prostitute 


sacred  things,  truths  that  are  the  very  oiTspring  of  heav«n, 
unto  so  vile  purposes.  It  were  fault  enough  to  make  them 
serve  different  or  other  purposes  than  they  are  capable  of, 
i.  e.  to  supply  the  room  of  religion  and  real  goodness. 
What  an  indignity  is  that  to  religion,  to  suppose  an  empty 
spiritless  opinion  can  fill  up  its  place  !  a  thing  that  does  a 
man  no  good,  for  which  his  mind  and  spirit  is  nothing  the 
better  I  much  more,  that  shelters  what  is  so  very  bad  !  Can 
this  serve  for  religion  7  That  religion  that  consists  with 
being  proud,  with  being  deceitful,  with  being  ■nalicious, 
with  being  revengeful,  learn,  learn  to  despise  such  a  reli- 
gion I  Much  more  that  is  taken  up  to  veil  over  these,  and 
exclude  all  real  goodness  !  Again, 

8.  When,  in  the  maintaining  any  doctrine  of  the  Gospel 
in  opposition  to  others,  we  industriously  set  ourselves  to 
pervert  their  meaning,  and  impute  things  to  them  that  they 
never  say.  Or  again,  if  we  charge  their  opinions  whom 
we  oppose  with  consequences  which  they  disclaim,  profess- 
ing, it  may  be,  rather  to  disclaim  their  former  opinion, 
and  change  their  judgment,  than  admit  such  consequences, 
if  they  could  discern  any  connexion  between  the  one  and 
the  other.  This  surely  argues  a  mighty  disposition  to  con- 
tend, when  we  will  quarrel  with  one  that  is  really  of  our 
own  mind  ;  for  herein  he  appears  to  be  virtually  already 
of  the  same  mind  in  a  greater  matter,  at  least,  than  he 
differs  with  us  about ;  because  no  man  charges  another's 
opinion  with  a  consequence,  designing  thereby  to  oblige 
him  to  change  his  opinion  ;  but  as  supposing  it  to  be  an 
agreed  thing  between  them  both,  that  the  consequence  is 
worse  than  the  opinion.  When  therefore  the  consequence 
I  charge  is  disclaimed  by  him  whom  I  oppose,  either  it  i:' 
justly  charged,  or  it  is  not.  If  it  be  not,  his  opinion  may 
be  true,  notwithstanding  what  I  herein  say  to  the  contrary, 
and  I  am  certainly  so  far  in  an  error.  But  if  it  be  justly 
charged,  being  yet  disclaimed,  we  are  formally  agreed 
concerning  the  consequence,  and  are  virtually  agreed  con- 
cerning the  disputed  point  too,  because  he  professedly  dis- 
avows it  upon  supposition  such  a  consequence  would  fol- 
low, which  yet  perhaps  he  sees  not;  and  so  the  agreement 
must  be  much  greater  than  the  difference.  And  yet  com- 
monly this  signifies  nothing  in  order  to  peace :  that  is,  it  is 
not  enough,  that  I  see  the  same  things  that  you  do,  unless 
I  also  see  them  too  with  your  eyes. 

9.  When  such  disputes  do  arise  at  length  to  wrath,  to 
angry  strife,  yea,  and  even  to  fixed  enmity.  What  dread- 
ful carnality  is  here !  Most  deservedly  so  called,  if  you 
only  consider  flesh  or  carnality  as  an  unreasonable,  a  brutal 
thing.  For  what  can  be  more  unreasonable  or  unaccoimt- 
able  than  to  fall  out  with  another  man,  because  he  thinks 
not  as  I  do,  or  receives  not  my  sentiments,  as  I  also  do  not 
receive  his.  Is  it  not  to  be  considered,  that  he  no  further 
differs  from  me  than  I  do  from  him  1  If  there  be  cause  of 
anger  upon  this  account,  on  one  side,  there  is  the  same 
cause  on  the  other  too  ;  and  then  whither  shall  this  growl 
And  how  little  can  this  avail  upon  a  rational  estimate'! 
Can  any  good  come  of  it  1  doth  it  tend  to  the  clearing  of 
truth  "?  Shall  we  see  the  better  through  the  clouds  and  dnst 
we  raised  1  Is  a  good  cause  served  by  it  ^  or  do  we  think 
it  possible  the  wrath  of  man  should  ever  work  the  right- 
eousness of  God  1  And  when  such  carnalities  as  these  do 
exert  themselves,  and  the  hot  steams  and  fumes  arise, 
which  the  apostle  here  calls  the  lusts  of  the  flesh,  the  flesh 
lusting  to  envy,  lusting  to  wrath  ;  what  is  the  product  (or 
even  the  productive  cause)  but  that  sort  of  fire  which  is 
without  light  1  And  you  know  what  fire  that  resembles  ! 
And  if  a  man  once  find  any  fervour  of  this  kind  stir  or 
kindle  in  his  breast,  if  he  aright  consider,  he  would  no 
more  cherish  it,  than  one  would  do  a  brand  thrown  into 
his  bosom  from  the  infernal  fire.  One  would  think  in  this 
case,  What  have  I  stirring  within  me  1  .something  a-kin  to 
hell  1  Can  this  conduce  to  the  service  of  divine  and  hea- 
venly truth  1  And  let  it  be  sadly  considered  :  our  being, 
upon  such  accounts,  angry  with  one  another,  is  a  dismal 
token  of  God's  being  angry  with  us  all,  and  a  provoking 
cause  of  it  too.  Methinks  that  should  be  a  qiialmy  thought ! 
and  strike  our  .souls  with  a  strange  damp  !  Shall  I  indulge 
that  in  myself,  that  is  a  mark  upon  me  of  Divine  dis- 
pleasure ;  and  upon  all  in  whom  it  is  found  ?  To  have  his 
Holy  Spirit  retire,  that  ble.<;!ied  Spirit  of  love,  and  of  a 
sound  mind,  and  to  leave  us  under  the  power  of  rebellious 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 


lusling  flesh  f  Can  this  fee  grateful,  or  not  be  a  dismaying, 
frightful  thing  1  And  whereas  a  right  scheme  of  Gospel 
doctrine  is  the  thing  pretended  to  be  striven  for,  I  beseech 
)'ou  consider:  The  moreentirely,  and  the  moredeeply,  the 
true  scheme  of  Gospel  doctrine  is  inlaid  in  a  man's  soul, 
the  more  certainly  it  must  form  it  into  all  meekness,  hu- 
mility, gentleness,  love,  kmdness,  and  benignity  towards 
fellow-Christians  of  whatsoever  denomination  ;  not  con- 
fined, not  liinited  (as  that  of  the  Pharisees)  unto  their  own 
party;  but  dilfusing  and  spreading  itself  to  all  that  bear 
the  character  and  cognizance  of  Christ.  The  Spirit  of  our 
Lord  Jesus  Christ  is  a  Spirit  of  greater  amplitude ;  ex- 
tends and  diffuses  itself  through  the  whole  body  of  Christ. 

Nor  can  any  man  more  effectually  disgrace  his  own 
cause,  or  make  sure  to  worst  himself  in  it,  than  by  defend- 
ing it  wrathfully.  For  admit  that  he  err  whom  I  oppose, 
a  thousand  to  one  but  that  my  wrath  is  worse  than  his 
error,  probably  a  thousand  times  worse.  I  go  about  there- 
fore to  take  away  a  mote  from  his  eye,  having  a  beam  in 
my  own ;  or  am  more  concerned  for  a  misplaced  hair  u])on 
his  head,  than  I  am  for  a  fiery  ulcer  in  my  own  breast. 
We  are  not,  'tis  true,  to  be  stoical  to  condemn  the  natural 
passion  of  anger,  as  such,  for  sinful.  But  if  it  exceeds  its 
cause,  and  sets  not  with  the  sun,  it  becomes  strange,  im- 
hallowed  fire.     But  again  in  the 

lOtk  place,  There  is  still  a  further  appearance  of  great 
carnality  in  such  cases,  when  any  do  adventure  to  judge  of 
the  consciences  and  states  of  them  whom  they  oppose,  or 
from  whom  they  differ:  when  they  ascend  the  tribunal, 
usurp  the  throne,  pass  sentence  upon  them,  as  men  of  no 
conscience,  or  of  no  sincerity,  oruprightne.ss  of  heart  with 
God.  As  if  theirs  were  to  be  the  universal  conscience,  the 
measure  of  all  consciences ;  and  he  that  cannot  be  governed 
by  their  conscience,  must  have  none  at  all  ;  or  he  be  stark 
blind  towards  truth,  towards  God,  and  towards  himself, 
that  sees  not  every  thing  they  see,  or  fancy  themselves  to  see. 

This  is  a  most  high  usurpation  upon  Divine  preroga- 
tive ;  and  how  can  any  insensibly  slide  into  such  an  f  vil 
as  this,  in  the  face  of  so  plain  and  so  awful  a  text  of  Scrip- 
ture, that  so  severely  animadverts  upon  it  1  that  l4th  to 
the  Romans,  and  sundry  verses  of  it.  With  wSat  reve- 
rence and  dread  should  it  strike  a  man's  sotn'  in  such  a 
case !  When  we  have  the  rights  of  the  Redeemer  asserted 
in  those  whom  he  hath  bought  with  his  Wood.  And  are 
told  that  for  this  end  Christ  both  died,  and  rose,  and  re- 
vived, that  he  might  be  Lord  both  of  tiie  dead  and  living, 
ver.  9.  And  it's  thereupon  further  said  to  us,  Who  art 
thou  that  judges!  another's  servant,  as  ver.  10.  Why  dost 
thou  judge  thy  brother,  or  set  at  nought  thy  brother'?  We 
must  all  stand  before  the  judgment  seat  of  Christ.  We 
are  all  of  us  his,  he  'ooth  died,  and  revived,  and  rose  again, 
that  he  might  be  Lord  of  ail,  as  Acts  x.  36.  And  here  of 
(lead  and  living,  i.  e.  that  he  might  be  owner  of  all,  which 
is  the  first  notion  of  Domiimt^  or  Lord,  and  in  both  worlds, 
the  visible  and  the  invisible ;  that  into  which  many  are 
dead,  and  deceased  from  hence,  and  so  to  us  become  invisi- 
ble ;  and  many  thai,  yet  surviving,  are  still  visible  tons.  So 
ample  is  his  dominion  !  And  because  the  jv.s  imperii,  the 
right  of  gorerr.mcnt,  of  which  judgment  is  the  last,  con- 
clusive act,  bath  for  its  foundation  the  jvs  dominii ;  'lis 
therefore  asserted  to  him  as  the  cornnis  and  complement, 
the  very  sn-mmily  of  his  acquired  rights,  that  he  is  to  finish 
all  things  by  the  last  judgment,  which  must  pass  upon 
both  the  already  dead  and  the  yet  living.  Thus  is  the 
ground  of  the  expostulation  laid.  Who  art  thou  w^ho  pre- 
sumest  to  justle  him  out  of  this  his  supreme  and  most 
sacred  right  1  Perhaps  the  matter  disputed  about  may  be 
doubtful,  hut  there  is  no  doubt  concerning  this  incommu- 
nicable authority  of  our  Lord  Christ,  or  concerning  his 
law  against  such  judging.  Matt.  vii.  1.  And  to  run  into 
certain  sin,  in  a  furious  chasing  of  uncertain  error!  what 
consideration,  what  tenderness  of  offending,  of  affronting 
him,  and  of  hazarding  our  own  souls,  is  there  in  all  this  T 
To  judge  other  men's  consciences,  is  of  so  near  affinity 
with  governing  them,  that  they  that  can  allow  themselves 
to  do  the  former,  want  only  power,  not  will  or  inclination, 
to  offer  at  the  other  too.  Which  pms  the  matter  out  of 
doubt,  that  when  men  of  this  temper  complain  of  such 
usurpation,  'tis  not  that  they  think  it  an  offence  in  itself, 
but  against  them  only  :  and  that  no  consciences  ought  to 
34 


be  free,  but  their  ovrn.  The  proof  of  an  honest  and  equal 
mind  herein  is,  when  we  judge  this  to  be  evil,  not  being 
hurt  by  it;  or  abhor  to  hurt  others  in  this  kinii,  when  we 
have  power  to  do  it.  Upon  which  account  that  passage  is 
memorable  of  the  emperor  Maximilian  II.  to  a  certain 
prelate,  that  there  was  no  sin,  no  tyranny,  more  grievous 
than  to  affect  dominion  over  men's  consciences ;  and  that 
they  who  do  so,  go  about  to  invade  the  tower  of  heaven. 
A  considerable  saying  from  so  great  a  prince,  that  lived 
and  died  in  the  Roman  communion.  What  shall  be  thought 
of  any  such  protcstants,  that  without  any  colour  or  shadow 
of  a  ground,  besides  differing  from  them  in  some  very  dis- 
putable and  unimportant  opinions,  shall  presume  to  judge 
of  other  men's  consciences,  (and  consequently  of  their 
states  God-ward,)  W'hich  such  a  one  as  he  thought  it  so 
presumptuous  wickedness  to  attempt  to  overrule  or 
govern  1 

II.  When  we  over-magnifv  our  own  understandings, 
and  assume  too  much  to  ourselves.  That  is,  do  expect  that 
our  minds  be  taken  for  standards  to  all  minds;  as  Hwe, 
of  all  mankind,  were  exempt  from  error,  or  the  possibility 
of  being  mistaken.  A  certain  sort  of  (pi^avrU  or  aiOdScta, 
an  access  of  love  and  admiration  of  ourselves,  or  over- 
pleasedness  with  ourselfes,  too  much  self-complacency,  is 
the  true  (though  very  deep  and  most  hidden)  root  of  our 
common  mischief  in  such  cases.  We  wrap  up  ourselves 
within  ourselves,  and  then  we  are  all  the  world.  Do  only 
compare  ourseives  with  ourselves,  never  letting  it  enter 
into  our  minrfs,  that  others  have  their  sentiments  too,  per- 
haps wiser  (han  ours ;  but  abound  in  our  own  sense  ;  and 
while  (as  the  apostle  in  that  ca.se  says)  we  are  not  wise, 
and  perhaps  are  the  only  persons  that  think  ourselves  so, 
we  y^t  take  upon  us,  as  if  we  were  fit  to  dictate  to  the  world, 
to  all  Christians  and  to  all  mankind;  or  as  if  we  only 
■were  the  men,  and  wisdom  mu.st  die  with  us. 

This  is  a  sort  of  evil,  than  which  there  is  none  more 
common  and  none  less  observed ;  none  wherewith  the 
guilty  are  so  little  apt  to  charge  themselves,  or  admit  con- 
viction of  it.  For,  I  pray,  do  but  consider ;  all  the  several 
differing  parties  amongst  us  do  with  one  voice  pretend  to 
be  for  peace ;  but  how,  and  upon  what  terms  1  Why,  that 
all  the  rest  are  presently  to  he  of  their  mind;  and  that  is 
all  the  peace  that  most  are  for.  For  where  (scarce  any 
where)  is  the  man  to  be  found,  or  how  great  a  rarity  is  he, 
that  entertains  the  thought,  "  That  there  may,  for  aught  I 
know,  be  much  to  be  redressed  and  corrected  in  my  appre- 
hensions of  things,  to  make  me  capable  of  falling  in  with 
that  truth  which  ought  to  be  common  to  all."  There  is  an 
expectation  with  many,  of  ff  good  time  and  state  of  things, 
before  this  world  end,  when  all  shall  be  of  one  mind  and 
judgment ;  hut  the  most  think  it  must  be  by  all  men's  be- 
coming of  their  mind  and  judgment.  And  of  this  self- 
conceit  it  is  usually  a  harder  tiling  to  fasten  conviction 
upon  men,  than  of  most  other  evils.  We  have  more  hope 
in  speaking  against  drunkenness,  murder,  or  any  the 
grossest  kind  of  wickedness ;  for  there'  the  conscience  of 
the  guilty  falls  in,  and  takes  part  with  the  reprover.  But 
we  can  more  easily,  and  more  frequently  do,  (though  not 
frequently  enough,)  observe  the  faults  of  the  inferior  facul- 
ties of  our  external  actions,  than  of  the  faculty  itself  which 
we  should  observe.  Our  mind,  which  is  naturally  like  our 
eye,  is,  in  this,  too  like,  ?'.  r.  that  it  can  see  every  thing 
but  itself  It  doth  nol,  by  using  it,  preserve  its  peculiar, 
self-reflecting  power;  is  blind  towards  itself, beyond  what 
naturally  belongs  to  it.  An  object  maybe  too  near  our 
bodily  eye  to  be  seen.  Our  mind  is  herein  too  bodily, 
too  much  carnalized,  sunk  too  deep  into  flesh.  It  is  the 
next  thing  to  itself;  and  here,  not  by  its  primitive  nature, 
(by  which  as  an  intellectual  sun  it  could  revert  its  beams, 
and  turn  them  inward  upon  itself.)  but  by  depravation,  it 
for  the  most  part  sees  nothing;  or  does  worse,  thinks  it- 
self to  see  what  is  not  to  be  seen,  certain  imaginan,'  excel- 
lencies, which  make  the  man  his  owTi  idol ;  an  object  of 
a  sort  of  adoration  to  himself;  and  of  scorn  and  derision 
(most  probably)  to  every  one  else.  In  this  case  every  man 
is,  however,  most  commonly  innocent  in  his  own  eyes,  or 
still  thinks  he  is  in  the  right;  amid.^t  the  so  vast  a  variety 
of  apprehensions  and  sentiments  no  one  .suspects  himself 
to  be  in  the  wrong.  All  are  for  the  trath,  and  they  are  all 
for  peace  and  union.   By  which  some  indeed,  more  gently. 


i-o 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 


mean,  they  hope  all  will  quit  their  former  mistaken 
opinions  and  ways  (as  in  great  kindness  to  themselves 
they  take  for  granted  all  men's  are  but  their  own)  and 
come  wholly  over  to  them.  Others,  that  have  not  breasts 
capable  of  even  so  much  charity  as  this,  not  only  are  as 
much  lovers  and  admirers  of  themselves,  but  so  vehement 
haters  of  all  that  presume  to  differ  from  them,  that  they 
think  them  not  fit  to  live  in  the  world  that  durst  adventure 
to  do  so.  The  meaning  therefore  of  their  being  for  peace, 
is,  that  they  would  have  all  destroyed  that  are  not  of  their 
minds  ;  and  then  (as  the  Roman  historian  speaks)  Quando 
solitudiMm  fecere  appeUanl  pacem  ;  when  they  have  made  a 
desolation,  so  that  they  themselves  are  left  alone  in  the 
world,  that  they  will  call  peace. 

But  you  will  say.  What  is  to  be  done  1  or  what  would 
I  persuade  in  this  case  of  differing  apprehensions  and  ways 
still  remaining  among  Christians'!  I  answer,  Not  pre- 
sently to  unbelieve  all  that  evei  a  man  hath  believed  be- 
fore ;  or  to  abandon  on  the  sudden  his  former  sentiments, 
or  to  find  fault  with  himself  for  having  thought  them  right. 
For  'tis  a  contradiction  to  be  of  any  opinion,  and  not  then 
to  think  it  right.  Nor,  therefore,  is  it  scepticism,  by  any 
means,  that  I  would  advise  to;  as  if  there  were  nothing 
to  be  thought  certain,  but  this ;  that  whereas  the  greatest 
and  most  necessary  things  iu  religion  are  most  plain,  that 
is,  either  most  plain  in  themselves,  or  most  expressly  re- 
vealed in  the  word  of  God.  Here  let  xis  be  steadfast  our- 
selves, without  being  severe  towards  oHier  men.  Other 
things,  that  are  more  matter  of  doubt  and  dispute,  by  how 
much  the  less  plain  they  are,  we  should  coum  so  much  the 
less  necessary.  In  reference  therefore  to  theue  less  mo- 
mentous things,  about  which  there  is  with  us  most  of 
jangling,  there  ought  always  to  be  great  modesty,  axid  dis- 
trust of  our  own  understandings,  and  a  continued  readiness 
to  receive  information,  with  constant  looking  up  to  ihe 
Father  of  lights  for  further  illumination,  and  a  resolution, 
wherein  we,  with  others,  have  attained,  to  walk  by  the 
same  rule,  minding  the  same  (agreed)  things,  hoping  God 
will  reveal  his  mind  to  the  otherwise  minded  in  his  own 
time,  as  the  apostle  in  Phil.  iii.  16,  17.  But  to  hasten  to  a 
close,  I  further  add  in  the 

Last  place.  Such  carnality  greatly  shows  itself  in  an 
affectation  and  desire  of  having  such  disputes  still  kept 
afoot,  and  the  contests  continued  without  either  limit  or 
rational  design.     This  shows   a  deep  tincture,  and  is  a 
plain  indication  of  a  mind,  to  a  very  great  degree,  carnal- 
ized, when  a  mighty  pleasure  is  taken  to  see  the  saw  drawn, 
and  the  ball  kept  up.     And  if  the  question  be  asked.  Pray 
how  long  1     So  little  of  reasonable  answer  can  be  given, 
that  it  might  as  well  be  said  in  plain  terms.  Till  all  words 
be  .spent,  till  speech  or  language  fail,  till  Elias  come,  or 
doomsday  come.     So  that  if  there  were  never  so  much 
reason  to  commend  the  having  said  somewhat  in  defence 
of  this  or  that  disputed  point,  we  might  yet  say,  as  Seneca 
did  of  Cicero's  so  much  over  praising  his  own  consulship, 
"  I  blame  him  not  for  praising  it  without  cause,  but  for 
doing  it  without  end  ;"  or  tliat  he  could  never  give  over, 
or  tell  when  he  had  said  enough.     Upon  the  same  terms 
upon  which  it  is  now  so  much  desired  such  disputes  should 
be  continued,  when  what  is  truly  enough  is  already  said, 
they  might  as  well  wish  they  always  should.     Which  sig- 
nifies, that  when  we  say,  we  would  have  men  contend  for 
truth,  we  wish  it  not  so  much  for  truth's  sake,  as  for  the 
contention's  sake.     By  all  means,  say  they,  strive  for  the 
truth  :  not  that  they  care  so  much  for  the  truth  as  for  the 
strife.    For  in  some  circumstances  there  is  not  an  end  in 
view,  that  is  rationally  to  be  designed  or  served  by  it,  on 
this  side  the  end  of  all  things.  Nor  consequently  any  good 
principle  that  is  to  be  exercised  or  gratified  thereby.   What 
is  needful  to  be  said  in  the  matters  already  referred  to,  for 
the  informing  and  satisfying  of  tractable  minds  sincerely 
willing  to  understand  the  truth,  lies  within  a  little  com- 
pass.   And  when,  in  controversy,  that  is  once  said,  which 
truly  belongs  to  the  very  point  in  question,  the  rest  is  com- 
monly trifling  and  reflection,  or  the  perplexing   of  the 
matter  more,  and  darkening  the  counsel  by  words  with- 
out knowledge.       If   love   to  truth  be   alleged   for   the 
principle  that  prompts  men  to  covet  so  continual  alterca- 
tions about  it,  I  would  say  this  shows  more  want  of  love 
to  it.    For  hereby  they  are  diverted  ftom  that  which  ren- 


ders it  most  of  all  amiable,  and  for  which  it  ought  chiefly 
to  be  loved.  As  it  is  the  truth  according  to  godliness,  and 
by  w'hich  we  are  to  be  sanctified,  and  begotten  more  and 
more  (as  of  an  immortal  seed)  into  the  Divine  likeness. 
Experience  shows  how  little  disputes  better  men's  spirits. 
If  we  love  divine  truth,  why  do  we  not  feed  and  live  upon 
it. and  enjoy  its  pleasant  relishes'?  but  relish  gravel  more, 
or  chaff' and  bran  ■!  For  thither  the  agitation  of  continued 
controversies  about  it  doth  soon  sift  it,  the  grain  of  flour 
(the  kidney  of  the  wheat)  being  passed  away,  and  gone 
from  us.  Can  none  remember  when  the  disputative  hu- 
mour had  even  eaten  out  the  po'wer  and  spirit  of  practical 
religion  and  godliness i  Thither  things  are  again  tending 
if,  either  by  severity  or  mercy,  (one  may  say  rather  than 
not  other'H'ise,  by  merciful  severity,)  God  do  not  prevent 
and  repress  that  tendency.  As  yet  I  fear  the  humour  is 
violent,  when  the  fervour  of  men's  spirits  is  such,  as  to 
carry  them  over  all  Scripture  directions,  and  animadver- 
sions, that  they  signify  nothing  with  them  ;  only  make  i' 
their  business  each  one  to  animate  the  more  vogued  chair 
pions  of  their  own  party  into  the  highest  ferments,  ant. 
cry.  Dispute,  dispute,  write,  write,  preach,  preach  one 
against  another ;  let  not  the  business  go  over  so,  do  not 
keep  silence.  Thus  are  many,  as  the  apostle  speaks, 
pufled  up  for  one  against  another,  1  Cor.  iv.  6.  And  what, 
has  such  a  text  of  Scripture  as  that  no  edge,  no  point,  by 
which  to  lance,  to  pierce  such  a  tumour'?  No  ;  when  the 
humour  is  once  up,  and  has  enwrapt  men's  hearts  ;  is  set- 
tled there,  and  hath  obdured  them  to  a  brawny  hardness  ; 
such  texts  of  Scripture,  though  so  mighty  pat  and  apposite, 
are  esteemed  by  them  but  as  leviathan  e.stecms  spears  and 
swords,  like  straw  and  rotten  wood,  they  do  not  enter  intO' 
men's  hearts.     A  strange  kind  of  obduration  ! 

And  how  supposable  is  it,  that  they  who  are  so  puffecJ 
up  for  others,  may  also,  through  the  known  corruption  of 
nature  even  in  the  best,  do  herein  not  a  little  to  the  pufSng 
up  of  them  too.  The  apostle's  concluding  of  this  chapter 
with  those  cautions.  Let  us  not  be  desirous  of  vain-glory, 
provoking  one  another,  envying  one  another,  immediately 
upon  'nis  renewing  of  the  precept  (ver.  25.)  of  walking  in 
the  Spiiit,  and  immediately  before  those  words,  (chap,  vi, 
1.)  If  a  man  be  overtaken  with  a  fault,  ye  which  are  spi- 
ritual restore  such  a  one  in  the  spirit  of  meekness,  shows 
how  he  undeislood  the  case  to  be  with  these  Galatian' 
Christians,  that  as  to  doctrinals  -were  yet  sound  and  un- 
fallen  :  that  there  -vas  yet  such  carnality  working  in  their 
continued  contests,  (ihough  for  the  truth,)  such  pride,  such 
affeetation  of  vain-glory,  such  wrathfulness,  as  showed  it 
was  not  mere  love  to  truth  that  kept  up  the  contest,  but 
some  such  worse  principles.  Nothing  is  plainer  than  that 
principles  and  ends  measure  one  another.  And  when  that 
is  done,  or  coveted  to  be  done,  that  serves  no  good  end; 
or  is  so  done,  as  not  to  serve,  but  destroy  or  hinder,  any 
end  that  is  tnily  good  ;  the  prmc'iple  must  be  very  bad  that 
moves  the  wheel.  Disorderly  eccentric  motions  bewray 
their  principle  and  end  together.  When  the  carriage  and 
conduct  of  an  affair,  that  carries  with  it.  the  appearance  of 
serving  the  truth,  is  impetuous,  eager,  precipitant ;  when 
there  is  no  good  end  in  view  of  the  present  so  modified 
endeavour ;  when  enough  is  agreed  already  to  serve  the 
most  important  ends,  unity  among  brethren,  the  salvation 
of  souls,  and  yet  things  are  further  insisted  on,  unnecessary 
to  either,  yea,  prejudicial  to  both,  and  upon  which  the 
weight  ani  stress  of  either  of  these  cannot  be  laid  without 
sin  ;  it  too  plainly  appears  vain-glory  to  oneself,  or  the 
slurring  of  a(designed)  adversary  is  the  end ;  and  then  the 
principle  is  proportionable.  Yet,  even  in  the  light,  and 
when  matters  are  thus  open  and  in  view,  oppositions  are 
pushed  on,  and  men's  spirits  rise  to  that  pitch,  as  to  bear 
down  whatever  is  proposed,  only  with  design  to  make 
their  career  a  little  slower ;  yea,  and  they  are  apt,  rather 
than  hearken,  to  put  opprobrious  names  and  characters 
upon  them  that  are  not  altogether  so  furious  as  them- 
selves. 

Nor  have  they  themselves  the  patience  to  consider  con- 
sequences, and  whither  these  things  tend ;  i.  e.  that  Gtod 
is  provoked,  that  the  souls  of  men  are  endangered,  greatly 
endangered.  I  have  found  in  my  own  conversation,  that 
some,  even  in  distress,  in  agonies,  have  said,  "Lord,  be 
merciful  to  us,  I  know  not  which  way  to  go;  onepreackes 


THE  CARNALITY  OF  RELIGIOUS  CONTENTION. 


471 


one  thing,  another  preaches  the  quite  contrary."  I  know 
they  mistake ;  we  do  generally  in  substance  preach  the 
same  Gospel.  Thanks  be  to  God,  his  Gospel  is  not  con- 
fined to  a  few  men,  or  to  this  or  that  party  of  men.  But, 
in  the  mean  time,  it  is  a  thing  of  very  ill  consequence  to 
lay  stumbling-blocks  before  the  blind,  bars  and  obstructions 
in  the  way  of  the  weak  and  the  lame,  whereby  they  may  be 
turned  out  of  the  way,  who  should  rather  be  strengthened. 
It  is  not  considered,  that  where  the  danger  is  less  of  an 
utter  ruin  to  the  souls  of  men,  there  is,  however,  occa- 
sioned a  great  languor  and  enieeblement.  They  should 
be  considered  and  treated,  not  only  as  being  weak,  but  lest 
they  should  be  made  so.  When  they  are  diverted  from  the 
proper  means  of  improvement  and  growth,  and  their  minds 
are  alienated  from  those  means,  being  otherwise  engaged, 
an  ill  habit  is  contracted ;  and  when  the  distemper  hath 
seized  some,  it  spreads,  and  soon  infects  more.  Nutriment 
is  dispensed  from  the  head  through  the  body,  by  the  co- 
operation of  the  several  parts,  as  those  texts,  Eph.  iv.  16. 
Col.  ii.  19.  do  with  great  emphasis  and  elegancy  speak. 
Understand  it  so,  that  how  far  soever  there  is  or  ought  to 
be  actual  communion,  every  limb  and  joint  contributes 
something  to  the  strength  and  vigour  of  the  rest.  So  is 
nourishment  ministered  and  spreads  itself  in  the  body  to 
its  edifying  itself  in  love  :  which  love  if  it  fail,  a  univer- 
sal languor  cannot  but  ensue,  the  free  circulation  of  vital 
spirits  being  obstructed  and  stopped.  And  those  that  are 
most  sensible,  if  they  be  not  so  much  otherwise  damnified, 
cannot,  when  th?y  observe  it,  but  be  grieved,  and  take  it 
bitterly  to  heart,  when  the  tokens  appear  to  their  view  of 
a  general  decay.  The  living  members  of  any  body  are 
pained,  when  the  body  is  wasted  and  rent ;  dead  or  stupi- 
fied  and  benumbed  members  feel  it  not,  are  unapprehen- 
sive. But  above  all,  it  ought  to  be  considered,  (and  how 
little  is  it !)  that  the  Holy  Spirit  is  grieved,  and  doth  (as  we 
may  fear  it  will  more)  sensibly  retire:  the  Gospel  in  which 
it  is  wont  to  breathe  is  trifled  with  ;  the  glorious  Gospel, 
the  Gospel  of  the  grace  of  God,  (can  men  find  nothing  else 
to  play  with,)  by  which  that  blessed  Spirit  hath  begotten 
many  a  soul  to  God,  and  nourished  them  unto  life  eternal. 
That  precious  thing  designed  for  so  great  and  sacred  pur- 
poses, (as  pampered  wanton  children  do  with  their  food,) 
they  dally  with,  or  quarrel  about  it,  or  squander  and 
throw  it  away.  How  can  this  but  offend  1  The  self-pro- 
cured distempers  which  did  precede,  and  those  that  ensue, 
mcrease  the  oflence.  When  'tis  said,  Eph.  iv.  30.  Grieve 
not  the  Holy  Spirit  of  God — and  presently  subjoined,  ver. 
31.  Let  all  bitterness,  and  wrath,  and  anger,  and  clamour, 
and  evil-speaking,  be  put  away.  Is  it  not  left  to  us  to  col- 
lect, that  these  things  do  more  peculiarly  grieve  the  Spi- 
rit ;  that  Spirit  of  grace,  of  all  love,  goodness,  sweetness, 
and  benignity  1  There  is  but  one  body,  and  one  Spirit,  a  spi- 
rit that  .spreads  vital  inflaenee  in  the  body.  What  can  you 
think  of  that  Spirit  that  feels  every  where  1  that  is  in  the 
body  a  universal  sentient  I  How  can  that  Spirit  but  be 
grieved  1  Passion  it  is  not  capable  of,  but  just  and  sedate 
displicency,  that  matters  should  be  so.  How  should  any 
of  us  like  it  to  have  our  living  body  torn  limb  from  limb, 


and  part  from  part !  Though  with  him  real  commotion 
and  disturbance  can  have  no  place,  intellectual  resent- 
ment is  infinitely  greater  and  deeper  than  we  can  either 
feel  or  conceive. 

But  where  this  angry,  tumefied,  proud  flesh  is  the  go- 
verning thing,  none  of  these  tremendous  consequences  or 
considerations,  while  it  is  so,  take  any  place.  The  litigious 
quarrelsome  genius  will  throw  o9"all,  will  find  no  leisure 
or  room  for  a  calm  thought:  but  though  the  course  in 
which  we  are  engaged  should  be  ready  to  set  on  fire  the 
whole  course  of  nature,  will  be  still  for  casting  abroad 
firebrands,  and  arrows,  and  death  ;  and  make  us  think  this 
fine  sport  I  If  indeed  there  were  room  for  any  cooler 
thoughts,  one  would  think  such  as  these  should  not  lie  re- 
mote. How  little  any  of  us  know,  or  are  capable  of  know- 
ing, in  this  our  present  slate  !  that  they  that  think  they 
know  most,  or  are  most  conceited  of  their  own  knowledge, 
know  nothing  as  they  ought  to  know ;  that  they  that  are 
most  apt  to  contend,  do  most  of  all  fight  in  the  dark;  that 
it  is  too  possible  there  may  be  much  knowledge  without 
love ;  how  little  such  knowledge  is  worth !  that  it  profits 
nothing ;  that  it  hurts,  pufls  up,  when  love  edifies  ;  that  the 
devils  know  more  than  any  of  us,  while  their  want  of  love, 
or  their  hellish  malignity,  makes  them  devils  ;  that  as  by 
pride  comes  contention,  so  humility  would  contribute  more 
to  peace,  ( and  to  the  discerning  of  truth  too,)  than  the  most 
fervent  disceptation ;  that  there  is  no  hope  of  proselyting  the 
world  to  my  opinion  or  way  ;  that  if  I  cannot  be  quiet  till 
I  have  made  such  and  such  of  my  mind,  I  shall  still  be  un- 
quiet if  others  are  not  of  it,  j.  e.  always  ;  that  if  some  one's 
judgment  must  be  a  standard  to  the  world,  there  are  thou- 
sands fitter  for  it  than  mine ;  that  they  that  in  their  angry 
contests  think  to  shame  their  adversary,  do  commonly 
most  of  all  shame  themselves. 

But  to  close  all,  1  pray  let  us  consider,  we  are,  pro- 
fessedly, going  to  heaven,  that  region  of  fight,  and  life,  and 
purity,  and  love.  It  well,  indeed,  becomes  them  that  are 
upon  the  way  thither,  modestly  to  inquire  after  truth. 
Humble,  serious,  diligent  endeavours  to  increase  in  Divine 
knowledge,  are  very  suitable  to  our  present  state  of  dark- 
ness and  imperfection.  The  product  of  such  inquiries  we 
shall  carry  to  heaven  with  us,  with  whatsoever  is  most  akin 
thereto  (besides  their  usefulness  in  the  way  thither.)  We 
shall  carry  truth  and  the  knowledge  of  God  to  heaven 
with  us  ;  we  shall  carry  purity  thither,  devotedness  of  soul 
to  God  and  our  Redeemer,  Divine  love  and  joy,  if  we 
have  their  beginnings  here,  with  whatsoever  else  of  real 
permanent  excellency,  that  hath  a  settled,  fixed  seat  and 
place  in  our  souls  now;  and  shall  there  have  them  in  per- 
fection. But  do  we  think  we  shall  carry  strife  to  heaven  1 
Shall  we  carry  anger  to  heaven  1  envyings,  heart-burn- 
ings, animosities,  enmities,  hatred  of  our  brethren  and  fel- 
low-Christians, shall  we  carry  these  to  heaven  with  us  7 

Let  us  labour  to  divest  ourselves,  and  strike  off  from  our 
spirits  eveiy  thing  that  shall  not  go  with  us  to  heaven,  or 
is  equally  unsuitable  to  our  end  and  way,  that  there  may 
be  nothing  to  obstruct  and  hinder  our  abundant  entrance 
at  length  into  the  everlasting  kingdom. 


A   SERMON 


CONCERNmO 


UNION    AMONG   PROTESTANTS: 


A  DISCOURSE  ANSWERING  THE  FOLLOWING  aUESTION,' 


"WHAT  MAV  MOST  HOPEFULLY    BE   ATTEMPTED  TO  ALLAY  ANIMOSITIES  AMONG  PROTESTANTS,  THAT  OUR  DIYISIONS 

MAY  NOT  BE  OUR  RUIN  J" 


COLOSS.  II.  2. 


THAT  TBEIH  HEARTS  MIGHT  BE  COMPORTED,  BEING  KNIT  TOGETHER  IN  LOVE,  AND  UNTO  ALL  RICHES  OF  THE  FULL  ASSURANCE  OP 
UNDERSTANDING,  TO  THE  ACKNOWLEDGMENT  OF  THE  MYSTERY  OP  GOD,  AND  OP  THE  FATHER,  AND  OP  CHRIST. 


This  question  is  propounded  to  me ;  "  What  may  most 
hopefully  be  attempted  to  allay  animosities  among  prot- 
estants,  that  our  divisions  may  not  be  our  ruin  V  I  must 
here,  in  the  first  place,  tell  you  how  I  understand  this  ques- 
tion. 1.  As  to  the  end,  the  preventing  our  ruin ;  I  take 
the  meaning  chiefly  to  be,  not  the  ruin  of  our  estates,  trade, 
houses,  families;  not  our  ruin,  in  these  respects,  who  are 
Christians,  but  our  ruin  as  we  are  Christians,  i.  e.  the  ruin 
of  our  Christianity  itself,  or  of  the  truly  Christian  interest 
among  us.  2.  As  for  the  means  inquired  after,  I  under- 
stand not  the  question  to  intend,  what  is  to  be  done  or  at- 
tempted by  laws,  and  public  constitutions,  as  if  our  busi- 
ness were  to  teach  our  absent  rulers,  or  prescribe  to  them 
what  they  should  do,  to  whom  we  have  no  present  call,  or 
opportunity,  to  apply  ourselves.  Nor  again  can  it  be  thought 
our  business,  to  discuss  the  several  questions  that  are  con- 
troverted among  us,  and  show,  in  each,  what  is  the  truth 
and  right,  wherewith  every  man's  conscience  ought  to  be 
satisfied,  and  in  which  we  should  all  meet  and  unite  :  as  if 
we  had  the  vanity  to  think  of  performing,  by  an  hour's 
discourse,  what  the  voluminous  writings  of  some  ages  have 
not  performed.  Much  less  are  we  to  attempt  the  persuad- 
ing of  any  to  go  against  an  already  formed  judgment  in 
these  points  of  difference,  for  the  sake  of  union ;  and  to 
seek  the  peace  of  the  church,  by  breaking  their  peace  with 
God  and  their  own  consciences. 

But  I  take  the  que.stion  only  to  intend,  what  serious 
Christians  may,  and  ought,  to  endeavour,  in  their  private 
capacities,  and  agreeably  with  their  own  principles,  to- 
wards the  proposed  end.  And  so  I  conceive  the  words 
read  to  you,  contain  the  materials  of  a  direct  and  full  an- 
swer to  the  question.  Which  I  reckon  will  appear, — by 
opening  the  case  the  apostle's  words  have  reference  to ; 
that  will  be  found  a  case  like  our  own  ;  and — by  opening 
the  words,  whereby  their  suitableness  to  tkat  case  will  be 
seen,  and  consequently  to  onr  case  also. 

1.  The  ca.se  which  these  words  have  reference  to  (as  in- 
deed the  general  aspect  of  the  epistle,  and  in  great  part  of 
the  other  apostolical  letters,  looks  much  the  same  way)  was 
in  short  this  :  That  a  numerous  sect  was  already  sprung 
up,  that  began  (so  early)  to  corrupt  the  simplicity  and 
a  Clemens  Alc^andr.,  Irensus,  Epiphanius,  &c. 


purity  of  the  Christian  religion,  and  very  much  to  disturb 
the  peace  of  the  Christian  church.  A  sort  they  were  of 
partly  judaizing,  partly  paganizing  Christians,  the  disci- 
ples, as  they  are  reputed,  of  Simon  Magus,  who  joined 
with  the  name  Christian  the  riles  and  ceremonies  of  the 
Jews,  with  the  impurities  (even  in  worship)  of  the  Gen- 
tiles, denying  the  more  principal  doctrines,  and  hating  the 
holy  design  of  Christianity  itself,  while  they  .seemed  to 
have  assumed,  or  to  retain,  the  name,  as  it  were  on  pur- 
pose the  more  efl'ectually  to  wound  and  injure  the  Chris- 
tian cause  and  interest.  Men  of  high  pretence  to  know- 
ledge, (whence  they  had  the  title  of  gnostics,)  filched  partly 
from  the  Jewish  cabbalism,  partly  from  the  Pythagorean. 
By  which  pretence  they  insinuated  the  more  plausibly 
with  such  as  affected  the  knowledge  of  more  hidden  mys- 
teries. Whereto  the  apostle  seems  to  have  reference, 
where  he  adds  immediately  after  the  text,  that  in  Christ 
were  hid  all  the  treasures  of  wisdom  and  knowledge,  ver. 
3.  And  sa)'s,  he  did  purposely  add  it,  lest  any  man  should 
beguile  them  with  enticing  words ;  intimaling,  there  was 
no  need  to  follow  those  vain  pretenders,  out  of  an  affecta- 
tion of  sublimer  knowledge,  and  forsake  Christ  in  whom 
all  the  treasures  of  wisdom  and  knowledge  were  hid. 

Of  the  progress  and  genius  of  this  .sect,  not  only  some  of 
the  fathers  of  the  church  give  an  account,"  but  even  a 
noted  philosopher  t  among  the  heathens,  who  writes  pro- 
fessedly against  them,  (though  not  a  word  against  Chris- 
tians as  such,)  both  making  it  his  business  to  refute  their 
absurd  doctrines,  (that  the  world  was  in  its  nature  evil, 
and  not  made  by  God,  but  by  some  evil  angel,  &c.)  and  re- 
presenting them  as  men  of  most  immoral  principles  and 
practices ;  worse,  both  in  respect  of  their  notions  and 
morals,  than  Epicurus  himself  It  appears  this  sort  of 
men  did,  in  the  apostles'  days,  not  only  set  themselves, 
with  great  art  and  industrj',  to  pervert  as  many  professors 
of  Christianity  as  they  could,  but  found  means  (a,s  they 
might  by  their  compliances  with  the  Jews,  who  were  then 
much  spread,  and  numerously  seated  in  sundry  principal 
cities  under  the  Roman  power,  and  who  were  every  where 
the  bitterest  enemies  to  Christianity)  to  raise  persecution 
against  them  they  could  not  pervert,  which  some  passages 
b  PlotinuB  Eonead  3.  It. 


CONCERNING  UNION  AMONG  PROTESTANTS. 


473 


seem  to  intimate  in  the  epistle  to  the  Galatian.s,  (who,  eis 
that  whole  epistle  shows,  were  much  leavened  bj'this  sect, 
insomuch  that  the  apostle  is  put  to  travail  as  in  birth  again 
to  have  Christ  formed  in  them,  and  to  reduce  them  back 
to  sincere  Christianity,)  viz.  that  some  leaders  of  this  sect 
so  set  the  people's  minds  even  against  the  apostle  himself, 
that  he  began  to  be  reputed  by  them  as  an  enemy,  (chap. 
iv.  16.)  and  was  persecuted  under  that  notion,  because  he 
would  not  comply  with  them  in  the  matter  of  circumcision, 
(urged  as  an  engagement  to  the  whole  law  of  Moses,) 
chap.  V.  11.  If  I  j-et  preach  circumcision,  why  do  I  yet 
suffer  persecution'!  then  is  the  offence  of  the  cross  ceased. 
And  that  they  were  as  mischievous  as  they  could  be,  to 
fellow-Christians,  on  the  same  account,  biting  and  de- 
vouring them  that  received  not  their  corrupting  additions 
to  Christianit}',  as  the  circumstances  of  the  text  show, 
ver.  15. 

How  like  a  case  this  is  to  ours,  with  our  popish  ene- 
mies, I  need  not  tell  you.  And  now  in  this  case ;  when 
the  faith  of  many  was  overthrown,  so  much  hurt  was  al- 
ready done,  and  the  danger  of  greater  was  so  manifest, 
partly  by  the  most  insinuating  methods  of  seduction,  partly 
by  the  terror  of  persecution,  the  great  care  was  to  secure 
the  uncorrupted  residue,  and  preserve  unextinct  the  true 
Christian  interest. 

The  urgency  of  this  case  puts  the  solicitous,  concerned 
spirit  of  this  great  apostle  into  an  inexpressible  agony,  as 
his  words  do  intimate:  I  would  you  knew  what  conflict 
I  have,  and  not  for  these  Colossians  only,  but  for  them  of 
Laodicea,  (which  was  not  very  remote  from  Colosse,)  and 
for  as  many  as  have  not  seen  my  face  in  the  flesh :  for  it 
was  a  common  case,  and  upon  him  lay  the  care  of  all  the 
churches.  So  that  hence  his  musing,  meditative  mind, 
could  not  but  be  revolving  many  thoughts,  and  casting 
about  for  expedients,  how  the  threatening  danger  might 
be  obviated  and  averted.  And  these  in  the  text,  which  he 
fastens  upon,  and  wherein  his  thoughts  centre,  how  apt 
and  proper  they  were  to  that  case  (and  consequently  to 
ours  which  so  little  difliers)  will  be  seen, 

2.  By  our  opening  and  viewing  the  import  of  the  text 
itself:  Wherein  he, 

1.  Proposes  to  himself  tke  end  which  he  apprehended 
was  most  desirable,  and  above  all  things  to  be  coveted  for 
them;  That  their  hearts  might  be  comforted.  A  word  of 
much  larger  signification  than  in  vulgar  acceptation  it  is 
understood  to  be.  Tliti>a-:aMo>  signifies  (with  profane  as 
well  as  the  .sacred  writers)  not  only  to  administer  con.sola- 
tion  to  a  grieved  mind,  but  to  exhort,  quicken,  excite,  and 
animate,  to  plead  and  strive  with  dull  and  stupid,  waver- 
ing and  unresolved,  minds.  It  was  thought  indeed  com- 
prehensive enough  to  express  all  the  operations  of  the  Di- 
vine Spirit  upon  the  souls  of  men,  when  not  onlv  the 
Christian  chur  h,  but  the  world,  yet  to  be  Christianized, 
was  to  be  the  subject  of  them,  as  we  see,  John  xvi.  8.  In 
respect  whereof  that  Holy  Spirit  hath  its  name  of  office, 
the  paraclete,  from  this  word.  And  it  being  the  passive 
that  is  here  used,  it  signifies  not  only  the  endeavours  them- 
selves, which  are  used  to  the  purpose  here  intended,  but 
the  effect  of  them  wherein  they  all  terminate,  a  lively,  vi- 
goroiis,  confirmed  state  and  habit  of  soul :  and  that  not  in- 
definite, but  determined  to  one  thing,  the  Christian  faith 
and  profession,  which  the  apostle's  drift  and  scope  plainly 
show.  'Tis  not  to  be  thought,  he  so  earnestly  coveted  and 
strove,  that  they  might  be  jocund,  cheerful,  abounding 
with  joy  and  courage,  in  any  course,  right  or  wrong;  but 
that  they  might  be  encouraged,  established,  confirmed  in 
their  Christianity.  And  if  the  word  he  here  uses  were 
large  enough  to  signify  (as  was  noted  above)  all  that  was 
necessary  to  make  meii  Christians,  it  may  a.s  well,  all  that 
is  necessary  to  continue  them  such. 

In  short,  the  end  which  the  apostle  aims  at,  the  iraD<i»Xs<7i{ 
intended  to  these  Christians,  was  their  establishment  and 
confirmed  state  in  their  Christianity,  as  the  effect  of  all 
apostolical  or  ministerial  exhortations,  persuasions,  en- 
couragements, or  any  whatsoever  endeavours;  made  effi- 
cacious to  that  purpose  by  the  powerful  influence  and  ope- 
ration of  the  Holv  Ghost.  And  that  it  was  no  lower  thing 
than  this,  we  have  sufficient  evidence,  hv  comparing  the 
close  of  the  foregoing  chapter  with  the  beginning  of  this. 
Where  we  find,  chap.  i.  28.  the  avowed  design  of  his 


preaching,  waniing,  and  teaching  in  all  wisdom,  was  that 
he  might  present  every  man  perfect  in  Christ  Jesus.  That 
whereas  there  were  various  arts  and  endeavours  used,  to 
adulterate  the  Christian  religion,  and  pervert  men  from 
the  simplicity  of  it,  he  might  lose  none,  but  to  his  very  ut- 
termost keep  all  in  a  possibility  of  being  presented  perfect 
in  Christ  Jesus  at  last,  i.  c.  that  they  might  be  all  entire, 
complete,  and  persevering  Christians  to  the  end.  And  for 
this  he  adds,  ver.  29.  he  did  labour,  striving  according  to 
his  working,  which  wrought  in  him  mightily.  All  his  la- 
bour, and  the  strivings  of  his  soul,  acted  by  Divine  power, 
and  by  a  Spirit  greater  than  his  own,  did  aim  at  this  end. 
And  now  hereupon  he  intimates  how  fervid  these  his  stri- 
vings were,  chap.  ii.  1.  I  would  you  did  but  know  (what 
it  is  not  for  me  to  say)  liXiVoi/  ayJi-a,  what  an  agn-ny  I  en- 
dure !  how  great  this  my  conflict  is  for  you,  and  for  them 
at  Laodicea,  and  for  as  many  as  have  not  .seen  my  face  in 
the  flesh!  And  for  what  ■?  That  their  hearts  might  be 
comforted,  (as  we  read,)  meaning  manifestly  the  same 
thing  he  had  expressed  before;  that  notwithstanding  all 
endeavours  of  others  to  the  contrary,  they  might  be  com- 
plete and  confirmed  Christians  to  the  last. 

2.  We  have  next  to  consider  in  the  text  the  means  or 
what  expedients  the  apostle  conceives  would  be  most 
effectually  conducing  to  this  blessed  purpose.  They  are 
two, — mutual  love  to  one  another; — and  a  clear,  certain, 
efficacious  faith  of  the  Gospel.  The  former  is  shortly  and 
plainly  expressed ;  the  other  by  a  copious  and  most  em- 
phatical  periphrasis,  or  circumlocution.  He  mo.st  earnest- 
ly covets  to  have  them  knit  together  by  both  nviiBi^aaMvTw, 
compacted,  as  the  word  imports,  in  the  one  iit  liyjn-ij, 
and  unto  or  into  the  other,  as  that  particle  signifies  cli 

Tivra,  &C. 

1.  Mutual  love  to  one  another:  q.  d.  The  thing  were 
done,  or  much  were  done  towards  it,  if  they  were  knit  to- 
gether in  love,  compacted,  made  all  of  a  piece,  if  by  love 
they  did  firmly  cohere,  and  cleave  to  one  another  :  for  then 
it  would  be  one  and  all:  and 'tis  scarce  ever  supposable 
they  should  all  agree  to  quit  their  religion  at  once.  But  if 
that  were  to  be  supposed,  he  adds  another  thing  that  would 
put  all  out  of  doubt. 

2.  A  clear,  certain,  efficacious  faith  of  the  Gospel.  For 
the  several  expressions  that  follow  are  but  a  description 
of  such  a  faith.  Where  we  are  to  note, — what  he  would 
have  them  apprehend, — and  the  apprehensive  principle. 

1.  What  he  would  have  them  apprehend  :  viz.  the  sum 
and  substance  of  the  Christian  doctrine,  which  he  calls  a 
mystery,  both  because  it  was  so  in  itself,  and  'tis  often 
spoken  of  under  that  name,  by  our  Lord  himself.  Matt, 
xiii.  11.  and  familiarly  by  this  apostle,  Rom.  xvi.  25. 
Ephes.  iii.  3,  9.  Col.  i.  26.  and  elsewhere;  and  because  of 
the  high  pretence  of  the  gnostics  to  the  laiowledge  of  mys- 
teries which  sometimes  he  slights;  especially  being  un- 
accompanied with  love,  as,  with  them,  it  mo.st  eminently 
was.  Though  I  understand  all  mysteries,  and  all  know- 
ledge, and  have  no  charity,  I  am  nothing,  1  Cor.  xiii.  2. 
Knowledge  puffeth  up,  love  edifies,  chap.  viii.  1.  Some- 
times, as  here,  he  makes  the  sincere  doctrine  of  the  Gospel 
to  outvie  theirs  herein,  inlimaling  that  such  as  made  pro- 
fession of  it  could  have  no  temptation  to  go  over  to  them 
for  the  knowledge  of  mysteries,  (unless  a  mystery  of  in- 
iquity were  more  pleasing  to  them,)  whose  very  religion 
was  that  great  mystery  of  godliness.  God  was  manifest- 
ed in  the  flesh,  justified  in  the  Spirit,  seen  of  angels,  preach- 
ed unto  the  Gentiles,  believed  on  in  the  world,  received  up 
into  glory,  1  Tim.  iii.  16. 

Now  this  mystery  he,  first,  more  generally  characterizes, 
by  calling  it  the  mystery  of  God,  a  divine  mystery,  not 
made  one  by  merely  human  fiction ;  and  then  he  very 
distinctly  specifies  it  in  the  following  words,  and  of  the 
Father,  and  of  Christ.  Where  the  former  and  needs  not 
be  thought  copulative,  but  exegetical,  and  might  be  read 
even,  or  to  wit;  or  it  may  be  read,  both,  as  'tis  usual  with 
the  Greeks  as  well  as  Latins  when  the  copulative  is  to  be 
repeated,  so  to  read  the  former.  As  if  it  were  said,  By 
the  mystery  of  God  I  mean,  not  of  God  alone,  and  ab- 
stracledlv  considered  ;  as  if  it  were  enough  to  vou  to  be 
mere  deists  ;  and  that  the  whole  superadded  revelation 
concerning  the  Mediator,  might  he  looked  upon  with  indif- 
ferency  or  neglect ;  (as  by  the  gnostics  it  w^as  known  thea 


474 


CONCERNING  UNION  AMONG  PROTESTANTS. 


to  be,  and  aflerwarcls  by  some  of  their  great  leaders,  in  the 
substance  of  it,  with  downrig:ht  hatred  and  opposition;) 
but  that  which  I  so  earnestly  covet  for  you,  and  wherein  1 
would  have  you  unite,  and  be  all  one,  in  the  acknowledg- 
ment of  the  whole  mystery  of  God ;  i.  e.  both  of  the  Father 
and  of  Christ. 

2.  The  a,pprehensive  principle ;  which  we  may,  by  a. 
general  name,  call  faith,  and  accommodately  enough  to 
the  name  here  given  us  of  its  objects,  a  mystery  which  is 
elsewhere  called  the  mystery  of  faith,  (1  Tim.  iii.  9.)  or  a 
mystery  to  be  believed;  faith  being  ihe  known  principle 
of  receiving  the  Gospel  revelation.  But  he  here  expresses 
it  by  words  that  signify  knowledge,  civtcn  and  iiriyi/uim, 
thereby  intimating  that  the  faith  of  Christians  is  not  to  be 
a  blind  and  unintelligent  principle,  but  that  though  there 
were  contained  in  the  Gospel  mysteries  never  to  be  under- 
stood, if  God  had  not  afforded  a  special  revelation  of  them 
on  purpose  ;  yet  being  revealed,  we  ought  to  have  a  clear 
and  distinct,  as  well  as  lively  and  practical,  perception  of 
them.  By  these  two  words,  and  the  other  expressions  he 
joins  in  with  the  former,  he  seems  to  intimate  two  sorts  of 
properties  which  belong  to  that  faith  of  the  Gospel  which 
he  wishes  to  them. 

1.  The  rectitude,  clearness,  and  certainty  of  notion. 

2.  The  efficacy,  impressiveiiess,  and  immediate  aptitude 
to  have  influence  upon  practice,  which  he  would  have  it 
carry  with  it.  The  latter  properties  supposing  and  de- 
pending on  the  former,  he  there  highly  exaggerates  the 
matter,  and  heaps  together  expressions  that  might  with 
most  lively  emphasis  set  forth  the  kind  of  that  knowledge 
which  he  conceives  would  be  of  so  great  use  to  them. 
He  wishes  them  a  durciris,  a  clear,  perspicacious  knowledge, 
and  an  assurance,  even  to  a  plcrophory,  a.  fulness  of  assur- 
ance, in  their  knowledge  of  the  truth  of  the  Gospel.  Yea 
he  wishes  them  the  riches,  irXoSroi-,  yea  and  all  riches,  nivra 
irXoSroK  Tijs  irXriontpopias,  of  that  full  assurance,  OT  plerophory 
of  understanding,  and  knowledge  of  that  truth  ;  apprehend- 
ing that  this  would  certainly  fix  them  in  their  faith  and 
profession,  so  as  they  would  never  recede  from  it.  As 
when  in  Christ's  own  days  many  went  back  and  walked 
no  more  with  him,  John  vi.  66.  that  which  retained  others, 
so  that  when  Christ  asks,  "  Will  ye  also  go  away  V 
(ver.  67.)  they  presently  answer,  "  Lord,  to  whom  shall  we 
go  V  could  entertain  no  such  thought,  was,  that,  besides 
what  they  believed  of  him  was  of  greatest  importance  to 
them.  Thou  hast  the  words  of  eternal  life,  ver.  68.  So 
their  belief  was  with  that  assurance  as  to  exclude  all 
suspicion  or  doubt  in  the  case:  And  we  believe  and  are 
sure  that  thou  art  that  Christ  the  Son  of  the  living  God, 
ver.  69.  and  therefore  neither  canst  want  power  to  confer 
eternal  life,  as  all  thy  words  do  import  thy  design  and 
promise  to  do,  nor  truth  to  make  good  thy  own  plain 
words.  And  then  he  also  knew  that  such  a  riwoi!  or 
knowledge  would  produce,  what  he  further  wishes  them, 
an  iTTlyvMirif,  and  ack-nou'ledgmcnt,  an  inward,  vital  owning, 
a  cordial  embrace,  a  livelv  perception  of  the  same  blessed 
truths,  which  must  needs'further  most  abundantly  contri- 
bute to  this  their  so  much  desired  joint  and  unanimous 
stability. 

And  now  these  are  the  two  expedients  by  which  he 
reckons  they  would  be  so  closely  compacted  together  as 
that  no  subtlety  or  violence  could  endanger  them;  mutual 
love,  and  a  clear,  certain,  operative  faith  of  the  Gospel; 
if,  by  the  one,  they  did  cohere  with  each  other;  and  by 
the  other,  adhere  to  God  in  Christ;  if  the  one  might  have 
with  them  the  place,  power,  and  bindingness  of  a  cement, 
the  other  of  a  continual  inclination,  yieldingness,  and  com- 
pliance to  the  magnetism  of  the  centre,  they  would  never 
so  fall  asunder,  as  to  give  any  enemies  opportunity  to  be 
the  successful  authors.'or  the  gratified  spectators,  of  their 
ruin.  Thus  therefore  I  would  sum  up  the  sense  of  this 
scripture,  and  the  answer  to  the  question  proposed. — "  That 
the  maintaining  of  sincere  love  among  Christians,  and  the 
improving  of  their  faith  to  greater  measures  of  clearness, 
certainty,  and  efficacy  in  reference  to  the  substantial  of 
Christianitv,  are  to  be  endeavoured  as  the  best  means  to 
unite,  establish,  and  preserve  them,  against  .such  as  design 
the  ruin  of  the  truly  Christian  interest."— The  case  was  at 
that  lime  urging  and  important.  A  great  and  numerous 
pari'-  v;as  lormed,  of  such  as  did  nauseate  the  simplicity  of 


the  Christian  religion,  and  hate  the  true  design  of  it.  All 
the  care  was  what  course  was  most  proper  and  suitable  to 
preserve  the  rest.  And  you  see  what  was  then  thought 
most  proper.  Counsel  was  not  taken  to  this  etfect,  (and 
therefore  Christians  in  a  private  capacity  should  not  covet 
to  have  it  so,)  "Let  us  bind  them  by  certain  devised  pre- 
ter-evangelical  canons  to  things  never  thought  fit  to  be  en- 
joined by  Christ  himself,  severely  urge  the  strict  and  uni- 
form observance  of  them,  make  the  terms  of  Christian 
communion  straiter  than  he  ever  made  them,  add  new 
rituals  of  our  own  to  his  institutions,  and  cut  otf  from  us 
all  that  (never  so  conscientiously)  scruple  them."  No. 
this  was  the  practice  of  their  common  enemies,  and  it  was 
to  narrow  and  weaken  the  too  much  already  diminished 
Christian  interest.  The  order  mentioned  ver.  5.  might  be 
comely  enough,  without  things  that  were  both  unnecessary 
and  offensive. 

Nor  was  it  consulted  and  resolved  to  agitate  the  contro- 
versy about  this  power  and  practice,  in  perpetual,  endless 
disputations,  and  stigmatize  them  that  should  not  be  en- 
lightened and  satisfied  in  these  matters,  as  schismatical 
and  wilful :  though  they  never  so  sincerely  adhered  to  the 
doctrine,  and  observed  the  laws,  of  Christ,  i.  e.  'twas  neither 
thought  fit  to  urge  the  unsatisfied  upon  doubtful  things 
against  their  con.sciences,  nor  to  take  order  that  continual 
endeavours  should  be  used  from  age  to  age  to  satisfy  them, 
or  that  the  church  should  be  always  vexed  with  vain  con- 
troversies about  needless  things  ;  that,  if  they  were  never 
so  lawful,  might  as  well  be  let  alone,  without  detriment  to 
the  Christian  cause,  and  perhaps  to  its  greater  advantage. 
Yea,  the  attempt  of  imposing  any  thing  upon  the  disciples 
but  what  was  necessary,  is  judged  a  tempting  of  God, 
(Acts  XV.  10.)  a  bringing  the  matter  to  a  trial  of  skill  with 
him,  whether  he  could  keep  the  church  quit,  when  they 
look  so  direct  a  course  to  distemper  and  trouble  it.  But 
it  was  thought  neces.sary,  and  sufficient,  that  all  did  unite, 
and  were  knit  together  in  the  mutual  love  of  one  another, 
and  in  a  joint  adherence  to  the  great  mysteries  of  faith  and 
salvation. 

In  the  same  case,  when  there  were  so  many  antichrists 
abroad,  and  (it  is  likely)  Ebion  with  his  partakers  made  it 
their  business  to  pervert  the  Christian  doctrine,  Ihe  same 
course  is  taken  by  the  blessed  apostle  St.  John,  only  to 
endeavour  the  strengthening  of  these  two  vital  principles, 
faith  in  Christ  and  love  to  fellow-Christians,  as  may  be 
.seen  at  large  in  his  epistles.  These  he  presses,  as  the  great 
commandments,  upon  the  observation  whereof  he  seems 
to  account  the  safety  and  peace  of  the  sincere  did  entirely 
depend.  This  is  liis  commandment,  that  we  should  be- 
lieve on  the  name  of  his  Son  Jesus  Christ,  and  love  on^e 
another,  as  he  gave  us  commandment,  1  Epistle,  iii.  23. 
He  puts  upon  Christians  no  other  distinguishing  test,  but 
Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of 
God :  and  Every  one  that  loveth  him  that  begat,  loveih 
him  also  that  is  begotten  of  him :  (chap.  v.  1.)  is  only 
solicitous  that  they  did  practise  the  commandment  they 
had  from  the  beginning,  i.  e.  that  they  loved  one  another, 
(2  Epist.  5.)  and  that  they  did  abide  in  the  doctrine  of 
Christ,  ver.  9. 

The  prudence  and  piety  of  those  unerring  guides  of  the 
church,  (themselves  under  the  certain  guidance  of  the 
Spirit  of  truth,)  directed  them  to  bring  the  things  wherein 
they  would  have  Christians  unite,  with-n  as  narrow  a 
compass  as  was  po.ssible,  neither  multiplying  articles  of 
faith  nor  rites  of  worship.  These  tw^o  principles  (as  they 
were  thought  to  answer  the  apostles)  would  fully  answer 
our  design  and  present  inquiry.  And  we  may  adventure 
to  sav  of  them  that  they  are  both  sufficient  and  necessary, 
the  apt  and  the  only  means  to  heal  and  save  us ;  such  as 
would  effect  our  cure,  and  without  which  nothing  will. 

Nor  shall  I  give  other  answer  to  the  proposed  question, 
than  what  may  be  deduced  from  these  two,  considered  ac- 
cording to  what  they  are  in  themselves,  and  what  they 
naturally  lead  and  tend  unto.  I  shall  consider  them  in 
the  order  wherein  Ihe  apostle  here  mentions  them,  who  you 
see  reserves  the  more  important  of  them  to  the  latter  place. 

1.  The  sincere  love  of  Christians  to  one  another,  w'ould 
be  a  happy  means  of  preserving  the  truly  Christian  in- 
terest among  us.  That  this  may  be  understood,  we  must 
rightly  apprehend  what  kind  of  love  it  is  that  is  here  meant. 


CONCERXING  UNION  AMONG  PROTESTANTS. 


475 


It  is  speciSed  by  what  we  find  in  conjunction  with  i(,  the 
understanding  and  acknowledgment  of  the  mystery  of 
Christianity.  Therefore  it  must  be  the  love  of  Christians 
to  one  another  as  such.  Whence  we  collect,  lest  we  too 
much  extend  the  object  of  it  on  the  one  hand,  or  contract 
it  on  the  other, 

1.  That  it  is  not  the  love  only  which  we  owe  to  one 
another  as  men,  or  human  creatures  merely,  that  is  in- 
tended here.  That  were  too  much  to  enlarge  it,  as  to  our 
present  consideration  of  it.  For  under  that  common  no- 
tion, we  should  be  as  much  obliged  to  love  the  enemies  we 
are  to  unite  against,  as  the  friends  of  religion  we  are  to 
unite  with,  since  all  partake  equally  in  human  nature.  It 
must  be  a  more  special  love  that  shall  have  the  desired  in- 
fluence in  the  present  case.  We  cannot  be  peculiarly  en- 
deared and  united  to  some  more  than  to  others,  upon  a 
reason  that  is  common  to  them  with  others.  We  are  to 
love  them  that  are  born  of  God,  and  are  his  children,  other- 
wise than  the  children  of  men,  or  such  of  whom  it  may  be 
said  they  are  of  their  father  the  devil ;  them  that  appear 
to  have  been  partakers  of  a  Divine  nature  at  another  rate, 
than  them  who  have  received  a  mere  human,  or  also  the 
diabolical  nature,  1  John  v.  1.  Yet  this  peculiar  love  is 
not  to  be  exclusive  of  the  other  which  is  common,  but  must 
suppose  it,  and  be  superadded  to  it,  as  the  reason  of  it  is 
superadded.  For  Christianity  supposes  humanity ;  and 
Divine  grace,  human  nature. 

'i.  Nor  is  it  a  love  to  Christians  of  this  or  that  party  or 
denomination  only.  That  were  as  much  unduly  to  straiten 
and  confine  it.  The  love  that  is  owing  to  Christians  as 
such,  as  it  belongs  to  them  only,  so  it  belongs  to  them  who, 
in  profession  and  practice,  do  own  sincere  and  mcorrupt 
Christianity.  To  limit  our  Christian  love  to  a  party  of 
Christians,  truly  so  called,  is  so  far  from  serring  the  pur- 
pose now  to  be  aimed  at,  that  it  resists  and  defeats  it ;  and 
instead  of  a  preservative  union,  infers  most  destructive  di- 
visions. It  scatters  what  it  should  collect  and  gather.  'Tis 
to  love  factiously ;  and  with  an  tmjust  love,  that  refuses 
to  give  indilferently  to  every  one  his  due :  (for  is  there  no 
love  due  to  a  disciple  of  Christ  in  the  name  of  a  disciple?) 
it  is  founded  in  falsehood,  and  a  lie,  denies  them  to  be  of 
the  Christian  community  who  really  are  so.  It  presumes 
to  remove  the  ancient  land-marks,  not  civil,  but  sacred, 
and  draws  on,  not  the  people's  curse  only,  but  that  of  God 
himself.  'Tis  true  (and  who  doubts  iti)  that  I  may  and 
ought  upon  special  reasons  to  love  some  more  than  others ; 
as  relation,  acquaintance,  obligation  by  favours  leceived 
from  them,  more  eminent  degrees  of  true  worth,  and  real 
£;oodness;  but  that  signifies  nothing  to  the  withholding  of 
that  love  which  is  due  to  a  Christian  as  such,  as  that  also 
ought  not  to  prejudice  the  love  I  owe  to  a  man,  as  he  is  a 
man. 

Nor  am  I  so  promiscuously  to  distribute  this  holy  love, 
as  to  place  it  at  random,  upon  every  one  that  thinks  it  con- 
venient for  him  to  call  himself  a  Christian,  though  I  ought 
to  love  the  very  profession,  while  I  know  not  who  sincerely 
make  it,  and  do  plainly  see  that  Jews  and  pagans  were 
never  worse  enemies  to  Christ  and  his  religion,  than  a 
.great  part  of  the  Christian  world.  But  let  my  apprehen- 
sions be  once  set  right  concerning  the  true  essentials  of 
Christianity,  (whether  consisting  in  doctrinal  or  vital  prin- 
ciples,) then  will  my  love  be  duly  carried  to  all  in  whom 
they  are  found  under  one  common  notion,  which  I  come 
actually  to  apply  to  this  or  that  person,  as  particular  occa- 
sions do  occur.  And  so  shall  always  be  in  a  preparation 
of  mind,  actually  to  unite  in  Christian  love  with  every 
such  person,  whensoever  such  occasionsdo  invite  me  to  it. 
And  do  we  now  need  to  be  told  what  such  an  impartial 
truly  Christian  love  would  do  to  our  common  preservation, 
and  to  prevent  the  ruin  of  the  Christian  interest  1 

1.  How  greatly  would  it  contribute  to  the  vigour  of  the 
Christian  life!  'For  so  we  should  all  equally  "  hold  the 
head,  from  which  all  the  body  by  joints  and  bands  having 
nourishment  ministered,  and  knittogelher,  increaseih  with 
the  increase  of  God  :"  as  afterwards  in  this  chapter,  ver. 
19.  Thus  (as  it  is  in  that  other  parallel  text  of  Scripture) 
speaking  the  truth  in  love,  we  shall  grow  up  into  him  in 
all  things,  which  is  the  head,  even  Chri.st;  from  whom  the 
whole  body  fitly  joined  together,  and  compacted  by  that 
c  Scat  ad  Dur. 


which  every  joint  supplieth,  accoixling  to  the  effectual 
working  in  the  measure  of  every  part,  maketh  increase  of 
thebody,  unto  the  edifying  of  itself  in  love,  Eph.  iv.  15,  IG. 
Obstructions  that  hinder  the  free  circulation  of  blood  and 
spirits,  do  not  more  certainly  infer  languishings  in  the  na- 
tural body,  than  the  want  of  such  a  diffusive  love  shuts  up 
and  shrivels  the  destitute  parts,  and  hinders  the  diffusion 
of  a  nutritive  vital  influence,  in  the  body  of  Christ. 

2.  It  would  inspire  Christians  generally  with  a  sacred 
courage  and  fortitude,  when  they  should  know,  and  even 
feel  themselves  knit  together  in  love.  How  doth  the  revolt 
of  any  considerable  part  of  an  army,  discourage  the  rest! 
or  if  ihey  be  not  entire,  and  of  a  piece  !  Mutual  love  ani- 
mates them,  as  nothing  more,  when  they  are  prepared  to 
live  and  die  together,  and  love  hath  before  joined,  whom 
now,  their  common  danger  also  joins.  They  otherwise 
signify  but  as  so  many  single  persons,  each  one  but  caring 
and  contriving  how  to  shift  for  himself.  Love  makes  them 
significant  to  one  another.  So  as  that  every  one  under- 
stands himself  to  be  the  common  care  of  all  the  rest.  It 
makes  Christians  the  more  resolute  in  their  adherence  to 
truth  and  goodness,  when  (from  their  not  doubted  love) 
they  are  snre  of  the  help,  the  counsels,  and  prayers  of  the 
Christian  community,  and  apprehend,  by  their  declining, 
they  shall  grieve  those  whom  they  love,  and  who  they 
know  love  them.  If  any  imagine  themselves  intended  to 
be  given  up,  as  sacrifices,  to  the  rage  of  the  common  enemy, 
their  hearts  are  the  apter  to  sink,  they  are  most  exposed  to 
temptations  to  prevaricate  ;  and  the  rest  will  be  apt  to  ex- 
pect the  like  usage  from  them,  if  themselves  be  reduced  tc 
the  like  exigency,  and  be  liable  to  the  same  temptations. 

3.  It  would  certainly,  in  our  present  case,  extinguish  or 
abate  the  so  contrary  unhallowed  fire  of  our  anger  and 
wrath  towards  one  another,  as  the  celestial  beams  do  the 
baser  culinary  fire,  which  burns  more  fervently  when  the 
sun  hath  less  power.  Then  would  debates,  if  there  must 
beanv,  be  managed  without  intemperate  heat.  We  should 
be  remote  from  being  angri'  that  we  cannot  convey  our 
own  sentiments  into  another's  mind  ;  which  %vhen  we  are, 
our  business  is  the  more  remote;  we  make  ourselves  less 
capable  of  rea.soning  aptly  to  convince,  and  (because  anger 
begets  anger,  as  love  doth  love)  render  the  other  less  sus- 
ceptible of  conviction.  Why  are  we  yet  to  learn  that  the 
wrath  of  man  worketh  not  the  righteousness  of  God  1 
What  is  sained  by  it  ?  So  little  doth  angry  contention 
about  small  matters  avail,  that  even  they  that  happen  to 
have  the  better  cause  lose  by  it,  and  their  advantage  cannot 
recompense  the  damage  and  hurt  that  ensues  to  the  church 
and  to  themselves.  Our  famous  Davenant,'  speaking  of 
the  noted  controversy  between  Stephen  Bishop  of  Rome, 
who,  he  .says,  as  much  as  in  him  lay,  did  with  a  schismat- 
ical  spirit  tear  the  church,  and  Cyprian,  who  with  great 
lenity  and  Christian  charily  professes  that  he  would  not 
break  the  Lord's  peace  for  diversity  of  opinion,  nor  remove 
anv  from  the  right  of  communion,  concludes  that  erring 
Cyprian  deserved  better  of  the  church  of  Christ  than  or- 
thodox Stephen.  He  thought  him  the  schismatic,  whom 
he  thought  in  the  right,  and  that  his  orthodoxy  (as  it  was 
accompanied)  was  more  mischievous  to  the  church,  than 
the  other's  error.  Nor  can  a  man  do  that  hurt  to  others, 
wiihout  suffering  it  more  principally.  The  distemper  of  his 
own  spirit,  what  can  recompense  I  and  how  apt  is  it  to 
grow  in  him  ;  and,  while  it  grows  in  himself,  to  propagate 
itself  among  others  !  Whereupon,  if  the  want  ol  love  hin- 
ders the  nourishment  of  the  body,  much  moredo  the  things, 
which,  when  it  is  wanting,  are  wont  to  fill  up  its  place. 
For  as  naturallv  as  love  begets  love,  so  do  wrath,  envy, 
malice,  calunmy,  beget  one  another,  and  spread  a  poison 
and  virulency  through  thebody,  which  necessarily  wastes 
and  tends  to  destroy  it.  How  soon  did  the  Christian 
church  cea.se  to  be  itself!  and  theearly  vigour  of  primitive 
Christianity  degenerate  into  insipid,  spiritless  lormality, 
when  once  it  became  contentious!  It  broke  into  parties, 
sects  multiplied,  animosities  gi^ew  high,  and  the  grieved 
Spirit  of  love  retired  from  it!  which  is  grieved  by  nothing 
more  than  by  bitterness,  wrath,  anger,  &c.  as  ihe  connexion 
of  these  two  verses  intimates,  Eph.  iv.  30,  31.  Grieve  not 
the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the 
day  of  redemption.     Let  all  bitterness,  and  wrath,  anc 


«7S 


CONCERNING  UNION  AMONG  PROTESTANTS. 


anger,  and  clansour,  and  erij  speaking,  be  put  away  IVom 
you,  wilh  all  malice.  And  to  the  same  purpose  is  thai, 
1  Pet.  ii.  1,  2.  Wherefore  laying  aside  all  malice,  and  all 
guile,  and  hyjracrisies,  and  envies,  and  all  evil  speakings, 
as  new-born  babes  desire  the  sincere  milk  of  the  word, 
that  ye  may  grow  thereby.  By  this  means  religion,  once 
dispirited,  loses  its  majesty  and  awfulness,  and  even  tempts 
and  invites  the  assaults  and  insultations  of  enemies. 

4.  It  would  oblige  us  to  all  acts  .of  mutual  kindness  and 
friendship.  If  such  a  love  did  govern  in  us,  we  should  be 
.always  ready  to  serve  one  another  in  love,  to  bear  each 
others'  burdens,  to  afford  our  mutual  coimsel  and  help  to 
one  another,  even  in  our  private  ad'airs  if  called  thereto  ; 
especially  in  that  which  is  our  common  concern,  the  pre- 
serving and  promoting  the  interest  of  religion  ;  and  to  our 
uttermost  strengthen  each  others'  hands  herein.  It  would 
engage  us  to  a  free,  amicable  conversalioQ  with  one  an- 
other, upon  this  account ;  would  not  let  us  do  so  absurd  a 
thing  as  to  confine  our  friendship  to  those  of  our  own 
parly,  which  we  might  as  reasonably  to  men  of  our  own 
stature,  or  to  those  whose  voice,  and  hair,  and  look,  and 
mien,  were  likest  our  own.  It  would  make  us  not  be 
ashamed  to  be  seen  in  each  others'  company,  or  be  shy  of 
owning  one  another.  We  should  not  be  to  one  another  as 
Jews  and  Samaritans  that  had  no  dealing  with  one  an- 
other, or  as  the  poet  notes  they  were  to  other  nations  ; 
Non  vionstrare  vias  eatlem  nisi  sacra  coknti,  Not  so  inuck  as 
to  shoio  the  way  to  oiie  not  of  their  religion.  There  would 
be  no  partition-wall  through  which  love  would  not  easily 
open  a  way  of  friendly  commerce,  by  which  we  should 
insensibly  slide,  more  and  more,  into  one  anothers' 
hearts.     Whence  also, 

5.  Prejudices  would  cease,  and  jealousies  concerning 
each  other.  A  mutual  confidence  would  be  begotten. 
We  should  no  more  suspect  one  another  of  ill  designs 
upon  eacJ>  other,  than  lest  our  right  hand  should  wait  an 
opportunity  of  cutting  off  the  left.  We  should  believe  one 
another  in  our  mutual  professions,  of  whatsoever  sort, 
both  of  kindness  to  one  another,  and  that  we  really  doubt 
and  scruple  the  things  which  we  say  we  do. 

6.  This  would  hence  make  us  earnestly  covet  an  entire 
union  in  all  the  things  wherein  we  differ,  and  contribute 
greatly  to  it.  We  are  too  prone  many  times  to  dislike 
things,  for  the  disliked  persons'  sake  who  practise  them. 
And  a  prevailing  disaffection  makes  us  unapt  to  under- 
stand one  another ;  precludes  our  entrance  into  one  an- 
others' mind  and  sen.se  ;  which  if  love  did  once  open,  and 
inclined  us  more  to  consider  the  matters  of  difference 
themselves,  than  to  imagine  some  reserved  meaning  and 
design  of  th?  persons  that  differ  from  us,  'tis  likely  we 
might  find  ourselves  much  nearer  to  one  another,  than  we 
did  apprehend  we  were;  and  that  it  were  a  much  easier 
step  for  the  one  side  to  go  quite  over  to  the  other.  But  if 
that  cannot  be, 

7.  It  would  make  us  much  more  apt  to  yield  to  one  an- 
other, and  abate  all  that  we  ever  can,  in  order  to  as  full  an 
accommodation  as  is  any  way  possible,  that  if  we  cannot 
agree  upon  either  extreme,  we  might  at  least  meet  in  the 
middle.  It  would  cause  an  emulation  who  should  be 
larger  in  their  grants  to  this  purpose  ;  as  it  was  professed 
by  Luther  when  so  much  was  done  at  Marpurg  towards 
an  agreement  between  him  and  the  Helvetians,  that  he 
would  not  allow  that  praise  to  the  other  party  that  they 
.should  be  more  desirous  of  peace  and  concord  than  he.  Of 
which  amicable  conference,  and  of  that  afterwards  at  Wit- 
tenburg,  and  several  other  negociations  to  that  purpose, 
account  is  given  byd  divers;  and  insisted  on  by  some  of 
our  own  great  divines,  as  precedential  to  the  concord  they 
endeavoured  between  the  Saxon  and  the  Helvetian 
churches  of  later  time,  as  Bishop  Moreton,  Bishop  Hall, 
Bishop  Davenant,  in  their  several  sentences  or  judgments 
written  to  Mr.  Dury  upon  that  subject. 

And  indeed  when  I  have  read  the  pacific  writings  of 
tlio.se  eminent  worthies,  for  the  composing  of  those  differ- 
ences abroad,  I  could  not  but  wonder  that  the  same  peace- 
able spirit  did  not  endeavour  with  more  effect  the  compo- 
sing of  our  own  much  lesser  differences  at  home.  But  the 
things  of  our  peace  were  (as  they  still  are)  hid  from  our 

Tlioush  by  Boilte- 


eyes,  with  the  more  visibly  just  severity,  by  how  much 
they  have  been  nearer  us,  and  more  obvious  to  the  easy 
view  of  any  but  an  averse  eye.  It  is  not  for  us  to  pre- 
scribe (as  was  said)  to  persons  that  are  now  in  so  eminent 
stations  as  these  were  at  that  time.  But  may  we  not  hope 
to  find  with  such  (and  where  should  we  rather  expect  to 
find  itl)  that  compassion  and  mercifulness  in  imitation  of 
the  blessed  Jesus,  their  Lord  and  ours,  as  to  consider  and 
.study  the  necessities  of  souls  in  these  respects,  and  at 
least,  willingly  to  connive  at,  and  very  heartily  approve, 
some  indulgences  and  abatements  in  the  administrations 
of  the  inferior  clergy,  as  they  may  not  think  fit  them.selves 
positively  to  order  and  enjoin'!  Otherwise  I  believe  it 
could  not  but  give  some  trouble  to  a  conscientious  con- 
forming minister,  if  a  sober  pious  person,  sound  in  the 
faith,  and  of  a  regular  life,  should  tell  him  he  is  willingto 
use  his  ministry,  in  some  of  the  ordinances  of  Christ,  if 
only  he  would  abate  or  dispense  with  some  annexed  cere- 
mony which  in  conscience  he  dare  not  use  or  admit  of  I 
believe  it  would  trouble  such  a  minister  to  deal  with  a 
person  of  this  character  as  a  pagan  because  of  his  scruple, 
and  put  hiin  upon  considering  whether  he  ought  not  ra- 
ther to  dispense  with  man's  rule,  than  with  God's.  I  know 
what  the  same  Bishop  Davenant  hath  expressly  said,  that 
'  "  He  that  believes  the  things  contained  in  the  apostle's 
creed,  and  endeavours  to  live  a  life  agreeable  to  the  pre- 
cepts of  Christ,  ought  not  to  be  expunged  from  the  roll  of 
Christians,  nor  be  driven  from  communion  with  the  other 
members  of  any  church  whatsoever."  However,  truly 
Christian  love  would  do  herein  all  that  it  can,  supplying 
the  rest  by  grief  that  it  can  do  no  more. 

8.  It  would  certainly  make  us  abstain  from  mutual  cen- 
sures of  one  another  as  insincere  for  our  remaining  differ- 
ences. Charily  that  thinks  no  evil,  would  make  us  not 
need  the  reproof,  Rom.  xiv.  4.  Who  art  thou  that  jndgest 
another's  servant "]  The  common  aptness  hereunto  among 
us  shows  how  little  that  divine  principle  rules  in  our 
hearts,  that  in  defiance  of  our  rule  and  the  authority  of  the 
great  God  and  our  blessed  Redeemer,  to  whom  all  judg- 
ment is  committed,  and  who  hath  so  expressly  forbidden 
us  to  judge  lest  we  be  judged,  (Matt.  vii.  1.)  we  give  our- 
selves so  vast  a  liberty !  and  set  no  other  bounils  to  our 
usurped  license  of  judging,  than  nature  hath  set  to  our 
power  of  thinking,  i.  e.  think  all  the  mischievous  thoughts 
of  them  that  differ  Irom  us  that  we  know  how  to  devise  or 
invent,  as  if  we  would  say,  "  Our  thoughts  (and  then  by 
an  easy  advance,  our  tongues)  are  our  own,  who  is  Lord 
over  us?"  I  animadvert  not  on  this  as  the  fault  of  one 
party,  but  wheresoever  it  lies,  as  God  knows  how  diffused 
a  poison  this  is,  among  them  that  are  satisfied  with  the 
public  constitutions  towards  them  that  dissent  from  them, 
and  with  these  back  again  towards  them,  and  with  the  se- 
veral parlies  of  both  these  towards  one  another.  This 
uniting,  knitting  love,  would  make  us  refrain,  not  merely 
from  the  restraint  of  God's  laws  in  this  case,  but  from  a 
benign  disposition,  as  that  which  the  temper  of  our  spirits 
would  abhor  from.  So  that  such  as  are  well  content  with 
the  public  forms  and  rites  of  worship,  would  have  no  in- 
clination to  judge  them  that  apprehend  not  things  with 
their  imderstandings,  nor  relish  with  their  taste,  as  persons 
that  therefore  have  cut  themselves  off  from  Christ,  and  the 
body  of  Christ.  They  might  learn  better  from  the  Cassan- 
drian  moderation,  and  from  the  avowed  sentiments  of  that 
man,  f  (whose  temper  is  beUer  lo  be  liked  than  his  terms  of 
union,)  who  speaking  of  such  as  being  formerly  rejected 
(meaning  the  protestants)  for  finding  fault  with  abuses  in  the 
church,  had  by  the  urgency  of  their  conscience  altered 
somewhat  in  the  way  of  their  teaching,  and  the  form  of  their 
service,  and  are  therefore  said  to  have  fallen  off  from  the 
church,  and  are  numbered  among  heretics  and  schismatics. 
It  is,  saith  he,  to  be  inquired  how  rightly  and  justly  this  is 
determined  of  them.  For  there  is  lobe  considered,  as  to 
the  church,  the  head  and  the  body.  From  the  head  there 
is  no  departure  but  by  doctrine  disagreeable  to  Christ  the 
head;  from  the  body  there  is  no  departure  by  diversity 
of  rites  and  opinions,  but  onlv  by  the  defect  of  charity. 
So  that  this  learned  Romanist  lieiiher  thinks  them  heretics 
thai  hold  the  head,  nor  schismatics,  for  such  differences  as 

<■  Ibid. 

f  Caasander  de  officio  pii  ac  publics  Tranquillitafls  vcre  aniantia  viii. 


CONCERNING  UNION  AMONG  PROTESTANTS. 


477 


ours  are,  from  the  rest  of  the  body,  if  love  and  charity 
towards  them  remain.  And  again,  where  this  love  remains, 
and  bears  rule,  it  can  as  little  be,  that  they  who  are  un- 
satisfied with  the  way  of  worship  that  more  generally  ob- 
tains, should  censure  them  that  are  satisfied  as  insincere, 
merely  because  of  this  difference.  It  cannot  permit  that 
we  should  think  all  the  black  thoughts  we  can  invent  of 
them,  as  if  because  they  have  not  our  consciences  they 
had  none,  or  because  they  .see  not  with  our  eyes  they  were 
therefore  both  utterly  and  wilfully  blind.  To  be  here 
more  particular,  the  most,  you  know,  are  for  the  public 
way  of  worship ;  and  of  these,  some  are  for  it  as  tolerable 
only,  others  as  the  best  way,  and  think  all  other  ways  of 
worshipping  God  in  a.ssemblies  (being  forbidden  as  they 
think  by  a  just  law)  sinful.  Others,  dissenting,  are  of 
several  sorts.  Some  think  the  conformity  required  of 
ministers  sinful,  because  of  previous  terms  required  of 
them  which  they  judge  to  be  so,  but  not  that  which  is  re- 
quired of  the  people.  Of  which  sort,  some  that  think  it 
not  simply  unlawful,  find  it  however  less  edifying  to  them, 
and  though  they  caji  therefore  partake  in  it  at  some  times, 
think  themselves  more  ordinarily  bound  to  attend  such 
other  means  as  ihey  find  more  conducing  to  their  spiritual 
profit  and  advantage,  judging  they  have  an  undoubted 
right  from  Christ,  anciently  allowed  from  age  to  age  in  the 
best  times  of  the  Christian  church,  and  never  justly  taken 
from  them,  of  choosing  the  pastors  to  whose  ordinary  care 
and  conduct  they  shall  commit  their  souls.  Others  judge 
the  public  way  simply  unlawful,  and  therefore  judge 
themselves  bound  to  decline  it  wholly;  and  are  the  more 
averse  to  any  participation  in  it,  as  apprehending  it  to  have 
no  suitableness  or  aptitude  to  profit  their  souls:  wherein 
they  are  the  more  confirmed,  that  they  believe  not  God 
will  ever  bless  the  means  which  he  hath  not  appointed. 
Now  how  apt  all  these  are  unio  very  severe  censures  of 
one  another,  he  knows  not  the  age,  that  is  ignorant.  One 
sort  censuring  the  other  as  humoursome,  factious,  schis- 
matical;  the  others  them  back  again,  as  formal,  popishly 
affected,  deslituteof  any  savour  of  spiritual  things,  having 
nothing  of  God  in  them,  or  of  the  life  and  power  of  god- 
liness. 

Now  is  this  suitable  to  the  love  that  should  rule  among 
Christians  1  or  to  the  reverence  we  ought  to  have  for  that 
authority  thai  forbids  such  judging  1  It  ought  to  be  con- 
■sidered  both  that  all  have  not  the  same  understanding, 
nor  the  same  gust  and  relish  of  things. 

1.  Not  the. same  understanding.  And  therefore  where 
conscience  hath  the  same  rule,  it  cannot  have  with  every 
one  the  same  acnial  latitude,  that  rule,  being  so  very  di- 
ver.sely  understood,  whichdifferent  estimate  of  consciences, 
the  apostle  hath  e.'ipress  reference  to,  in  that  large  and  most 
healing  discourse  of  his,  Rom.  xiv.  One  (.saith  he,  ver.  2.) 
believeth  that  he  may  eat  all  things,  another,  who  is  weak, 
eateth  herbs.  Nor  dolh  he,  in  reference  to  such  doubted 
things,  determine  what  all  should  do,  or  not  do,  by  par- 
ticular rules,  concerning  every  such  case,  that  was  then 
depending,  which  it  seems  he  reckoned  was  not  necessary, 
or  that  might  afterwards  fall  out,  which  was  little  to  be 
expected.  But  he  lays  down  one  general  rule,  against 
judging  one  anoiher,  which  he  presses  with  that  authority, 
and  such  awful  reasons,  as  might  make  a  Christian  heart 
tremble  to  be  guilty  of  it. 

And  in  reference  to  the  mentioned  differences  among 
ourselves,  (as  well  as  others  no  nearer  to  the  subsiantials 
and  vitals  of  our  religion,)  there  is  somewhat  else  to  be 
done  ihnn  to  conclude  against  a  man's  sincerity  because  of 
such  differing  seniimenls  and  practices,  and  which  certain- 
ly would  be  done,  if  truly  Christian  love,  or  even  justice  it- 
self, did  lake  place  as  they  ought;  i.e.  it  would  be  considered 
what  these  several  differing  parlies  have  to  sav  for  them- 
selves, what  reasons  they  may  allege,  and  whether  though 
they  be  not  sufficient  to  justify  their  several  opinions  and 
prac'ices,  (as  all  cannot  be  in  the  right,)  they  be  not  such 
as  by  which  a  conscien'ions  man,  a  sincere  fearer  of  God, 
may  he  swayed,  so  as  to  lake  the  wav  which  he  is  found 
in  by  the  dncture  of  an  upright  (though  misguided)  con- 
science, and  not  as  being  under  the  government  of  depraved 
vicious  inclination.  As  those  that  cim,  and  do,  vield  the 
conformity  that  is  required  of  ministers,  though  perhaps 
they  wish  some  things  altered,  why  may  it  not  be  supposed 


they  sincerely  think  (though  it  should  be  mistakingly) 
that  the  things  more  liable  to  exception  are  capable  of  a 
sense  wherein  they  are  not  unlawfuH  and  not  being  so, 
they  think  themselves  bound  to  lake  the  opportunity  which 
they  this  way  obtain  of  doing  good  to  the  souls  of  men  1 
others  also  apprehending  it  lawful,  how  possible  is  it  to 
them  from  a  certain  reverence  they  have  for  antiquity,  and 
for  our  own  first  reformers,  to  think  it  best  and  fittest  to 
be  continued  !  Nor  is  it  unsupposable  that  many  of  the 
laity  may  upon  the  same  grounds  have  the  same  appre- 
hensions. 

Again,  divers  in  the  ministryjudgingthetermsunlawful 
upon  which  only  they  can  have  liberty  for  the  public 
exercise  of  it ;  is  it  not  possible  they  may,  with  a  sincere 
conscience,  think  themselves  not  therefore  obliged  wholly 
to  renounce  their  calling  and  office,  to  which  they  were 
duly  set  apart,  and  had  by  their  own  solemn  vow  given  up 
themselves ;  but  lo  do  so  much  of  the  work  of  it  as  they 
can  have  opportunity  for"!  And  whereas  of  the  people, 
some  may  think  the  public  forms  and  ways  of  worship 
not  simply  unlawful,  but  find  them  less  edifying  to  them 
than  other  means  which  the  piovidence  of  God  affords 
them  ;  and  therefoie  do  more  ordinarily  attend  those, 
though  sometimes  also  the  other ;  why  should  it  be 
thought  on  the  one  hand,  or  the  other,  th.t  it  is  so  little 
possible  they  should  be  guided  by  reasonable  and  consci- 
entious considerations  herein,  that  nothing  but  corrupt 
inclination  must  be  understood  to  govern  them  ■?  Is  it  not 
supposable,  that  accounting  the  public  worship  substantially 
agreeable  to  divine  institution,  though  in  some  accidentals 
too  disagreeable,  they  may  think  there  is  more  to  incline 
them  at  some  times  to  attend  it,  than  totally  to  di.sown  it  1 
For  what  worship  is  there  on  earth  that  is  in  all  things  in- 
corrupt 1  And  they  may  apprehend  it  fit  to  testify  their 
union  with  the  sincere  Chn.stians,  that  may  be  statedly 
under  that  form,  and  especially  in  a  time  when  the  contest 
is  so  high  in  the  world,  between  them  that  profess  the 
substance  of  reformed  Christianity,  and  them  that  have  so 
much  deformed  it ;  and  may  conceive  it  becnming  them, 
at  some  times,  to  express  their  own  unconlinedess  to  a 
party,  and  to  use  that  liberty  which,  they  think,  should  not 
be  judged  by  another  man's  conscience,  which  yet  they 
would  have  regard  to,  where  there  are  notgreatei  reasons 
to  preponderate.  They  are  indeed  under  a  disadvantage 
(with  them  that  are  apt  to  u.se  a  greater  liherly  in  their 
censures,  than  they  do  in  their  practice  in  these  matters) 
when  it  falls  out  that  their  partial  compliance  is  the  means 
of  their  security  from  penalties;  and  their  disadvantage  is 
greater,  whose'  judgment  to  this  purpose  hath  not  been 
formerly  declared  and  made  known.  But  they  for  shame 
ought  10  be  silent  whose  total  compliance  gains  them  not 
only  immunity,  but  great  emoluments.  And  that  perhaps 
yielded,  not  according  to  a  former,  but  (at  that  time  when 
the  opportunity  occurred)  a  new  and  altered  judgment. 
They  may  however  know  themselves  to  be  moved  by 
greater  ends  than  secular  interest :  and  so  may  these  we 
now  speak  of,  and  yet  mav  think  the  preservation  of  their 
earthly  portion,  wherewith  Ihey  are  to  glorify  God  in  this 
world,  not  too  little  an  end  to  be  designed  and  endeavoured 
by  lawful  means.  It  were  a  very  uncouth  and  sinful  thing 
to  do  a  spiriiual  action  for  a  carnal  end,  but  if  ihe  thing 
sincerely  and  supremely  designed  he  the  glory  of  God, 
thai  is  the  most  spiritual  end  :  if  it  be  not,  that  ought  to 
be  changed  which  is  wrong,  not  that  which  is  righ' ;  the 
unlawful  end,  not  the  lawful  action,  if  i:  be  lawful  ;  if  i'  be 
not,  their  good  end  will  not  jus'il'y  'heir  action,  hut  it  will 
their  sincerity;  which  is  all  that  this  discourse  in  end^. 

And  ihen  for  such  as  decline  the  public  worship  totally, 
as  judging  it  simply  unlawful ;  is  it  not  possible  ihey  may 
be  led  10  that  practice  '  y  .somewhat  else  than  humour  and 
factious  inclination  7  Have  they  not  that  to  say,  which  may 
at  least  seem  solid  ard  strong  to  a  conscien'ions  man  1 
How  jealous  God  did  heretofore  show  himself  in  all  the 
affairs  of  his  worship  !  How  particular  in  the  appointment 
even  of  ihe  smallest  things  he  would  have  appertain  to  it! 
How  unsuitable  multiplied  ceremonies  are  lo  the  mature 
stale  of  the  church!  and  how  sensibly  biirden.some  they 
were  to  the  disciples  of  the  first  age  as  a  yoke  not  to  be 
borne :  and  that  therefore  God  himself,  when  the  .season  of 
maturity,  and  the  fulness  of  time  came,  thought  fit  to 


478 


CONCERNING  UNION  AMONG  PROTESTANTS. 


abrogate  those  of  his  own  former  appointment,  with  no 
(probable)  design  to  allow  men  the  liberty  of  substituting 
others  in  their  room.  Why  is  it  not  to  be  thought  that  the 
fear  of  the  great  God  withholds  them  from  doing  what  they 
judge  would  offend  him  1  and  that,  if  they  err,  it  is  for 
fear  of  erring  1  Why  can  nothing  be  thought  on  whereto 
to  impute  their  practice,  but  peevish  humour  1  Especially 
if  that  be  considered  (which  is  common  to  these  two  last 
mentioned  sorts  of  men)  that  they  simply  find  other 
means  more  edifying  to  them,  or  expect  them  only  to  be 
so,  if  the  other  be  thought  unlawful.  If  they  be  thought 
merely  lawful,  and  such  as  may  therefore  be  used  upon 
weighty  reasons  at  some  times,  but  are  found  less  edifying, 
who  can  doubt  but  I  ought  to  use  for  my  soul  (at  least  m 
an  ordinary  course)  the  aptest  means  that  I  can  ordinarily 
have  for  the  promoting  its  edification  and  salvation'?  Do 
we  not  reckon  ourselves  to  owe  so  much  even  to  our 
bodies'!  And  what  is  an  other  man's  opinion  to  signify 
against  my  sense  and  constant  experience?  Is  there  not 
such  a  thing  as  a  mental  idiosyncrasy  (or  peculiarity  of 
temper)  as  well  as  a  bodily  ■?  and  whereto  what  is  most 
agreeable,  any  man  that  is  not  destitute  of  ordinary  under- 
standing is  the  fittest  judge  himself:  as  every  one,  that  is 
not  a  mere  fool,  is  so  much  a  physician  as  to  know  what 
diet  suits  him  best. 

And  if  it  be  said  against  the  former  of  these  two  sorts. 
Are  they  not  at  all  times  obliged  to  use  the  means  which 
are  most  edifying  1  They  may  say,  At  all  times  when 
they  have  nothing  to  outweigh  their  own  present  edifica- 
tion. But  it  is  not  impossible  that  a  conscientious  judg- 
ment may  esteem  all  the  forementioned  considerations 
concurring,  to  be  of  more  weight  than  the  greater  advan- 
tage hoped  to  be  gained  in  that  one  hour.  Nor  need  any 
man  be  ashamed  professedly  to  avow  that  which  may 
seem  the  least  of  them,  the  saving  of  himself  from  tempo- 
ral ruin.  For  he  is  to  be  accountable  to  God  for  what 
portion  he  hath  intrusted  him  with  of  the  good  things  of 
this  life,  and  is  not  to  throw  it  away  without  suflicient 
cause.  Who  sees  not  that  more  is  allowed  and  ordinarily 
done  without  scruple  or  censure  upon  the  like  account '! 
as,  to  omit  the  hearing  of  a  sermon,  if  at  that  time  one's 
house  be  on  fire,  yea,  or  if  it  be  to  save  my  neighbour's,  or 
the  plucking  of  an  ox  or  sheep  out  of  a  ditch  on  the 
Lord's  day,  when  I  might  have  been  employed  at  that 
time  in  the  solemn  worship  of  God  to  my  spiritual  ad- 
vantage. A  mere  commutation  unto  less  advantage  upon 
an  equally  or  more  urgent  necessity  is  less  than  omission. 
And  they  that  shall  have  learned  as  our  Saviour  directs, 
"  what  that  means,  I  will  have  mercy  and  not  sacrifice," 
will  not  condemn  the  guiltless. 

Only  such  are  concerned  first  to  search  well  and  be 
satisfied  concerning  the  lawfulness  of  their  action  in  itself, 
that  they  do  it  not  with  a  self-condemning  conscience,  nor 
with  a  groundlessly  self-justifying  one.  And  then  especi- 
ally to  see  to  it  that  their  end  be  right ;  God's  interest, 
not  their  own,  otherwise  than  in  a  due,  entire  subordina- 
tion to  his.  We  can  never  act  innocently  or  comfortably 
in  any  thing,  till  he  be  in  every  thing  more  absolutely  our 
all  in  all ;  and  have  much  more  reason  to  be  scrupulous, 
and  (if  others  knew  our  hearts)  were  much  more  liable  to 
censure,  that,  in  our  common  affairs,  he  is  so  much  for- 
g:otten,  that  we  live  not  more  entirely  to  him ;  which  we 
little  animadvert  upon,  and  are  very  officious  to  cast 
motes  out  of  our  brother's  eye,  when  this  beam  is  in  our 
own. 

The  design  of  mentioning  these  hints  of  reasons  for  so 
different  judgments  and  practices,  is  not  to  show  which  are 
strongest,  and  ought  to  prevail,  which  cannot  be  the  busi- 
ness of  so  short  a  discourse  as  this,  and  so  much  of  an- 
other nature;  but,  to  show  that  while  there  is  any  thing 
colourable  to  be  alleged  for  this  or  that  way,  true  Chris- 
tian love,  compassion  of  common  human  frailty,  and  a 
duly  humble  sense  of  a  man's  own,  would  oblige  him  to 
think  that  conscience  towards  God  may  have  a  greater 
hand  (though  with  some  misguided  itself)  in  guiding  men 
the  different  ways  they  take,  than  is  commonly  thought. 
And  to  consider  though  such  and  such  reasons  seem  not 
weighty  to  me,  they  may  to  some  others,  who  are  as  much 
afraid  of  sinning  against  God  as  I,  and  perhaps  their  un- 
derstandings as  good  in  other  matters  as  mine.    It  would 


be  considered  how  really  difficult  the  controversy  is  about 
the  ceremonies,  and  some  other  parts  of  conformity.  Per- 
haps few  metaphysical  questions  are  disputed  with  more 
subtlety  than  that  controversy  is  managed  with,  by  Arch- 
bishop Whitgift,  Bishop  Morton,  Doctor  Burgesse,  Doctor 
Ames,  Cartwright,  Calverwood,  and  others.  And  how 
very  easily  possible  and  pardonable  is  it  to  unlearned  per- 
sons, or  of  weaker  intellectuals,  being  obliged  in  order  to 
their  practice  to  give  a  judgment  in  reference  to  these 
things  one  way  or  other,  to  judge  amiss!  Why  should 
we  expect  every  sincerely  pious  man  to  be  able  to  hit  the 
very  point  of  truth  and  right  in  matters  that  belong,  as 
Bishop  Davenant  once  said  in  another  case,  non  ad  jidem 
fimdamcnlalem,  sed  ad  peritiam  T/ieologicam,  elforlesse  ne 
ad  Kane  quidem,  sed  aliquando  ad  curiositatem  Tkeologo- 
rum — not  to  the  foundation  of  our  faith,  but  to  the  skill  of  di- 
vines, andperhaps  not  to  thisneither,  InU  sometimes  only  to  their 
curiositi/.  What  were  to  be  done  in  reference  to  so  nicely 
disputable  things  made  part  of  the  terms  of  Christian  com- 
munion, is  more  the  matter  of  our  wish  than  hope,  till  by 
a  gracious  influence  God  better  men's  minds,  or  by  a  more 
deeply  felt  necessity  bring  us  to  understand  what  is  to  be 
done.  Our  case  is  ill  when  only  vexalio  dat  intellectum, 
when  nothing  but  sorrow  and  suffering  will  make  us  wise; 
which  is  very  likely  from  the  righteous  hand  of  God  to  be 
our  common  lot. 

In  the  mean  time  'tis  hard  to  think  that  he  cannot  be  a 
sincerely  pious  man  whose  understanding  is  not  capable 
of  so  difficult  things,  as  to  make  a  certainly  right  judgment 
about  them.  In  absoluto  ct  facili  stat  eternitas,  and  why 
should  not  the  communion  of  persons  going  into  a  blessed 
eternity  have  the  same  measure'! 

And  besides  the  different  size  and  capacity  of  men's 
understandings,  and  consequently  of  their  conscientious 
determination, 

2.  There  are  also  as  differing  relishes  of  these  things, 
which  Christian  love  would  oblige  a  man  to  consider  with 
equanimity,  so  as  thereupon  to  refrain  hard  censures.  Ali 
good  men  have  not  the  same  relish  of  the  various  forms 
and  modes  of  dispensing  the  truths  and  ordinances  ol 
Christ.  Some  of  our  suffering  brethren  in  Q..  Mary's 
days  are  said  to  have  found  great  spiritual  refreshing  by 
the  Common  Prayer.  And,  in  our  own  days,  some  may 
profess  to  have  their  hearts  warmed,  their  affections  raised 
and  elevated,  by  it.  They  are  no  rule  to  us ;  but  it  would 
less  become  us,  hereupon,  to  suspect  their  sincerity,  than 
our  own.  Others  again  cannot  relish  such  modes  of  wor- 
ship, when  in  the  ministry  of  such  as  use  them  not,  they 
find  a  very  sensible  delight  and  savour. 

And  this,  by  the  way,  shows  the  great  difference  be- 
tween such  things  as  have  their  evidence  and  goodness 
from  God  himself,  and  those  that  borrow  their  recom- 
mendableness  only  from  human  device.  All  good  men, 
in  all  the  times  and  ages  of  the  Christian  church,  have  a 
constant  value  and  love  for  the  great  substantial  of  re- 
ligion, which  have  in  them  that  inward  evidence  and  ex- 
cellency, as  command  and  captivate  a  rectified  mind  and 
heart ;  whereas  the  mere  external  forms  of  it,  the  outward 
dress  and  garb,  are  variously  esteemed  and  despised, 
liked  and  disliked,  by  the  same  sort  of  men,  i.  e.  by  very 
sincere  lovers  of  God,  not  only  in  divers  times  and  ages, 
but  even  in  the  same  time.  How  different  hath  the 
esteem  been  of  the  liturgic  forms  with  them  who  bear  the 
same  mind,  full  of  reverence  and  love  towards  religion  it- 
self;  as  that  habit  is  thought  decent  at  one  time,  which 
in  another  is  despicably  ridiculous ;  whereas  a  person  in 
himself  comely  and  graceful,  is  always  accounted  so,  by 
all,  and  at  all  limes. 

Now  this  various  gust  and  relish  cannot  but  have  m- 
fluence,  more  remotely,  upon  the  conscientious  determina- 
tion of  our  choice,  concerning  our  usual  wav  of  worship- 
ping God.  For  how  should  I  edify  by  what  is  disgustful 
to  mel  Though  it  be  true  that  our  spiritual  edification 
lies  more  in  the  informing  of  our  judgments,  and  confirm- 
ing our  resolutions,  than  in  the  gusts  and  relishes  ol 
affection,  yet  who  sees  not  that  these  are  of  great  use  even 
to  the  other'!  and  that  it  is  necessary  that  at  least  there 
be  not  a  disgust  or  antipathy '!  What  is  constantly  less 
grateful,  will  certainly  be  less  nutritive.  That  is  usually 
necessary  to  nourishment ;  though,  alone,  it  be  not  suffi- 


CONCERNING  UNION  AMONG  PROTESTANTS. 


479 


cient;  as  it  is  in  the  matter  of  bodily  repasts.  Who  can 
without  great  prejudice  be  bound  to  eat  always  of  a  food 
that  he  disrelishes,  though  he  may  without  much  inconve- 
nience, for  a  valuable  reason,  do  it  at  some  time. 

And  they  that  think  all  this  alleged  difference  is  but 
fancy,  show  they  understand  little  of  human  nature,  and 
ess  of  religion  ;  though  they  may  have  that  in  themselves 
too  which  they  do  not  so  distinctly  reflect  upon,  even  that 
peculiar  gust  aud  relish,  which  they  make  so  little  account 
of.  For,  have  they  not  as  great  a  disgust  of  the  others'  way 
as  they  have  of  theirs  ■?  Would  they  not  as  much  regret  to 
be  tied  to  theirs  1  Have  they  not  as  great  a  liking  of  their 
own  1  And  dolh  not  common  experience  show  that  there 
are  as  different  mental  relishes  as  bodily  1  How  comes  one 
man  in  the  matters  of  literature  to  savour  metaphysics  1 
another  mathematics,  another  history,  and  the  likel  and 
no  man's  genius  can  be  forced  in  these  things.  Why  may 
there  not  be  the  like  difference  in  the  matters  of  religion  ? 
And  I  would  fain  know  what  that  religion  is  worth  that  is 
without  a  gust  and  savour,  that  is  insipid  and  unpleasant  "> 
much  more  that  would,  being  used  in  a  constant  course, 
this  or  that  way,  be  nauseous  and  offensive  ? 

If  indeed  men  nauseate  that  which  is  necessary  for  them, 
the  Gospel,  for  instance,  or  religion  itself,  that  is  certainly 
such  a  distemper,  as  if  the  grace  of  God  overcome  it  not, 
will  be  mortal  to  them ;  and  we  are  not  to  think  of  relieving 
them,  by  withdrawing  the  offending  object,  which  itself 
must  be  the  means  of  their  cure.  But  is  there  any  parity 
between  the  substance  of  religion,  which  is  of  God's  ap- 
pointing, and  the  superadded  modes  of  it,  that  are  of  our 
own  1 

Upon  the  whole,  nothing  is  more  agreeable,  either  to 
this  divine  principle  of  love,  nothing  (within  our  compass) 
more  condueible  to  our  end,  the  ceasing  of  our  differences, 
(which  are  most  likely  to  die  and  vanish  by  neglect,)  or 
their  ceasing  to  be  inconvenient  to  us,  than  to  bear  calm 
and  placid  minds  towards  one  another  under  them,  to 
banish  all  hard  thoughts  because  of  them.  If  I  can  con- 
tribute no  way  else  to  union,  from  this  holy  dictate  and 
law  of  the  spirit  of  love,  I  can  at  least  abstain  from  cen- 
suring my  fellow-Christians.  It  is  the  easiest  thing  in  the 
world  one  would  think  not  to  do ;  especially  not  to  do  a 
thing  of  iiself  imgrateful  to  a  well  tempered  mind ;  and  a 
great  privilege  not  to  be  obliged  to  judge  another  man's 
■conscience  and  practice,  when  it  is  so  easy  to  misjudge  and 
«lo  wrong.  Most  of  all,  when  the  matter  wherein  I  presume 
to  sit  in  judgment  upon  another  is  of  so  high  a  nature,  as 
the  posture  of  his  heart  God-ward  :  a  matter  peculiarly  be- 
'ionging  to  another  tribunal,  of  Divine  cognizance,  and 
which  we  all  confess  to  be  only  known  to  God  himself. 
And  if  I  would  take  upon  me  to  conclude  a  man  insincere, 
and  a  hypocrite,  only  because  he  is  not  of  my  mind  in  these 
smaller  things  that  are  controverted  among  us,  how  would 
I  form  my  argument?  No  one  can,  with  sincerity,  differ 
from  that  man  whose  understanding  is  so  good  and  clear, 
as  to  apprehend  all  things  with  absolute  cerlaintj',  just  as 
they  are;  and  then  go  on  to  assume,  (and  a  strange  a.ssu- 
ming  it  must  be,)  But  my  understanding  is  .so  good  and 
clear  as,  &c.  'Tis  hard  to  say  whether  the  uncharitable- 
ness  of  the  one  assertion,  or  the  arrogance  of  the  other,  is 
greater;  and  whether  both  be  more  immoral,  or  absurd. 
But  the  impiety  is  worst  of  all;  for  how  insolently  doth 
such  a  man  take  upon  him  to  make  a  new  Gospel!  and 
other  terms  of  salvation  than  God  hath  made!  when  his 
sentiments  and  determinations  of  things  which  God  hath 
never  made  nece.ssary,  must  be  the  measure  and  rule  of  life 
and  death  to  men!  How  is  the  throne  and  judicial  power 
cf  the  Redeemer  usurped  which  he  hath  founded  in  his 
blood!  Rom.  xiv.  4.  Who  art  thou  that  judgest  another 
man's  servant  ?  to  his  own  master  he  standelh  or  falleth. 
Yea,  he  shall  be  holden  up;  for  God  is  able  to  make  him 
stand.  Ver.  9.  For  to  this  end  Christ  both  died,  and  rose, 
and  revived,  that  he  might  be  Lord  both  of  the  dead  and 
living.  Ver.  10.  But  why  dost  thou  judge  thy  brother?  or 
why  dost  thou  set  at  nought  thy  brother?  we  shall  all  stand 
before  the  judgment-seat  of  Christ.  Ver.  11.  For  it  is  writ- 
ten, as  I  live,  saith  the  Lord,  every  knee  shall  bow  to  me, 
and  every  tongue  shall  confess  to  God.  One  would  think 
they  that  lay  no  restraint  upon  themselves  in  this  matter  of 
t  Fo.x.  Martyr. 


judging  their  brethren,  upon  every  light  occasion,  reckon 
this  chapter  came  by  chance  into  the  Bible.  And  that  our 
Lord  spake  him.self,  at  random,  words  that  had  no  mean- 
ing, when  he  said.  Matt.  vii.  1.  Judge  not  that  you  be  not 
judged,  &c.  What  man  that  fears  God  would  not  dread 
to  be  the  framer  of  a  new  Gospel,  and  of  new  terms  ol 
salvation  ?  It  is  a  great  solace  indeed  to  a  sincere  mind 
but  implies  a  severe  rebuke,  in  the  mean  time,  to  .such  a 
self-assuming  censorious  spirit,  that  it  may,  in  such  a  case, 
be  so  truly  said,  it  is  a  much  easier  thing  to  please  God 
than  man. 

They  that  find  this  mea.sure  will  have  the  better  of  it,  if 
they  can  abstain  from  retaliating,  when  as  the  reason  of  it 
is  the  same  on  both  sides.  For  they  may  say.  You  are  to 
remember  I  differ  no  more  from  you  in  this  matter,  than 
j'ou  do  from  me;  and  if  I  judge  not  you  about  it,  what 
greater  reason  have  you  to  judge  me  ?  And  they  have  little 
reason  to  value  such  a  man's  judgment  concerning  their 
duty  in  a  doubtful  manner,  who  cannot  see  his  own  in  so 
plain  a  case.  The  matter  for  which  they  judge  me  may 
be  ven,'  doubtful,  hut  nothing  can  be  plainer  than  that  they 
ought  not  so  to  judge. 

9.  A  due  Christian  love  would  oblige  us,  after  compe- 
tent endeavours  of  mutual  satisfaction  about  the  matters 
wherein  we  differ,  to  forbear  further  urging  of  one  another 
concerning  them.  Which  urging  may  be  two  ways:  either 
by  application  to  our  affections,  or  to  our  reason  and  judg- 
ment. 

Some  perhaps  find  it  more  suitable  to  their  own  temper 
and  measure  of  understanding  and  conscience,  to  go  the 
former  way;  and  only  vehemently  persuade  to  do  the 
thing,  wherein  the  other  shall  comply  wilh  them,  and  in 
some  sort  justify  the  course  which  they  have  taken ;  with- 
out regard  to  the  others'  conscience,  press  them  right  or 
wrong  to  fall  in  with  them;  sometimes  labouring  to  work 
uponlheir  kindness,  by  flattery,  sometimes  upon  their  fear, 
by  threats  and  menaces.  Sincere  love  would  certainly 
abhor  to  do  thus.  Would  it  let  me  violate  another's  con- 
science any  way  ?  The  love  I  bear  to  a  fellow-Christian, 
if  it  be  true,  having  for  its  measure  that  wherewith  I  love 
mvself,  would  no  more  let  me  do  it  than  hurt  the  apple  of 
mine  own  eye.  An  inspirited  waking  conscience  is  as  ten- 
der a  thingi  and  capable  of  a  worse  sort  of  hurt.  If  some 
have  more  latitude  than  I,  and  think  what  they  may  do,  in 
present  circumstances  so  far  as  they  may,  they  must,  would 
it  not  be  the  dictate  of  love  patiently  to  admit  it,  especially 
when  it  comes  to  sufferin?.  For  let  me  put  my  own  soul 
in  his  soul's  stead;  and  would  I  he  willing  to  suffer  upon 
another  man's  conscience,  and  not  upon  my  own  ?  and  for- 
feit the  consolations  which  in  a  suffering  condition  belong 
to  them  who  for  conscience  towards  God  endure  grief? 
would  I,  if  I  loved  them,  he  content  they  had  the  grief,  and 
did  want  the  consolation?  There  will  be  still  found  in  a 
state  of  suffering,  somewhat  that  will  prove  a  common 
cause  to  good  men  wherein  they  will  most  entirely  agree, 
whatsoever  smaller  thinsrs  they  may  differ  in.  As  the 
pious  bishops  Ridlev  and  Hooper  well  agreed  upon  a  mar- 
tvrdom  at  the  stake",  in  the  same  important  cause,  who  be- 
fore, had  differed  (somewhat  angrily)  about  some  ceremo- 
nies. Concerning  which  difference  how  pathetical  is  the 
letters  of  the  forrner  of  these  to  the  olher,  when  both  were 
prisoners  (the  one  at  Oxford  the  olher  at  London)  on  the 
same  account.  But  now,  my  dear  brother,  (saith  he,)  for- 
a.smuch  as  we  thoroughly  agree  and  wholly  consent  to- 
gether in  those  things  which  are  the  grounds  and  substan- 
tial points  of  our  religion;  against  the  which  the  world  so 
furiously  rageth  in  these  our  days,  how.soever,  in  time  past, 
bv  certain  by-matters  and  circumstances  of  religion,  your 
wisdom,  and  my  simplicity  (I  grant)  have  a  little  jarred : 
each  of  us  following  the  abundance  of  his  own  sense  and 
judgment.  Now,  I  say,  be  you  assured,  that  even  with  my 
whole  heart,  God  is  my  witne.ss,  in  the  bowels  of  Christ,  I 
love  vou  in  the  truth,  and  for  the  truth's  sake,  which  abi- 
deth  in  us,  and  as  I  am  persuaded  shall,  by  the  grace  of 
God,  abide  in  us  for  evermore. 

Again,  if  others  have  less  latitude;  it  would  be  far  from 
us  to  add  to  the  affliction  they  are  liable  to,  upon  that  very 
account,  by  a  vexatious  urging  and  importuning  them. 
Especially  to  do  it  with  insulting  threats  and  menaces,  and 


480 


CONCERNING  UNION  AMONG  PROTESTANTS. 


labour  to  overawe  their  brethren,  against  their  consciences, 
into  the  embracing  of  their  sentiments  and  way.  Is  it 
possible  a  Christian  should  not  understand  how  necessary 
it  is  to  every  one's  duty  and  peace,  that  he  exactly  follow 
that  direction  of  the  apostle's,  and  esteem  it  most  sacred, 
Rom.  xiv.  5.  Let  every  man  be  fully  persuaded  in  his  OAvn 
mind  t  and  that  we  firmly  resolve  never  to  do  any  thing 
with  regret  or  a  mLigiving  heart,  at  least.  Not  against  a 
prevailing  doubt,  for  in  very  doubtful  cases  to  be  rid  of  all 
formido  ojrpositi  or  suspicion  that  the  matter  may  be  other- 
wise, is  perhaps  impossible  to  me ;  but  to  do  any  thing 
against  the  preponderating  inclination  of  my  judgment 
and  conscience,  were  great  wickedness,  and  such  as,  if  it 
■were  known,  would  make  me  unfit  for  any  communion 
■whatsoever.  And  I  do  here  appeal  to  you  who  most  se- 
verely blame  any  of  us  for  our  dissent  from  you,  whether 
if  we  should  thus  declare  to  you,  "  That  'tis  truly  against 
our  consciences  to  communicate  with  you  upon  your  terms, 
we  believe  we  should  greatly  offend  God  m  it,  and  draw 
upon  us  his  displeasure,  but  yet  to  please  you,  and  pre- 
vent our  temporal  inconvenience,  or  ruin,  we  will  do  it." 
I  appeal  to  you,  I  say,  whether  we  should  not  hereby  make 
ourselves  incapable  of  any  Christian  communion  with  you 
or  any  others  1  This  is  then  the  plain  state  of  the  case, 
and  you  do  even  put  these  words  into  our  mouths :  "  If 
we  follow  the  dictate  of  our  consciences,  we  must  decline 
you  ;  if  we  go  against  it,  you  must  decline  us;  supposing 
we  declare  it,  if  we  declare  it  not,  we  have  nothing  to 
qualify  us  for  your  communion  but  hypocrisy  and  dissimu- 
lation !  and  what  do  you  gain  by  such  an  accession  to  the 
church  1  You  have  gained,  in  any  such  case,  not  half  the 
man,  the  outside,  the  carcass  only,  or  the  shadow  of  the 
man,  i.  e.  when  you  have  debauched  our  consciences,  when 
you  have  spoiled  us,  and  made  us  worth  nothing,  then  we 
are  yours,  wherein  you  show  nothing  of  love,  either  to  us, 
or  to  yourselves !" 

Others  again,  that  are  themselves  men  of  more  reason 
and  conscience,  take  the  somewhat  more  manly  and  Chris- 
tian course,  and  bend  themselves  by  argument  to  convince 
the  reason,  and  satisfy  the  consciences,  of  such  as  differ 
from  them.  But  herein  also  there  may  be  an  excess  that 
is  unprofitable  and  grievous  to  those  they  would  work 
upon  by  this  course,  and  from  which  therefore  Christian 
love,  stiidying  the  peace  and  quiet  of  their  brethren,  would 
restrain  them.  I  say,  from  the  ungrateful  excess  of  such 
an  endeavour ;  for  I  would  fain  know,  can  there  not  herein 
be  an  excess  1  Is  it  not  supposable  that  they  who  differ 
from  me,  in  such  lesser  things,  may  be  sometime  arrived 
to  a  settlement  and  fixedness  of  judgment  in  them,  as  well 
as  I '!  Is  it  not  possible  they  have  weighed  the  moments 
of  things  as  much  as  I  have  done  1  Is  such  a  cause  infi- 
nite 1  Is  it  not  possible  that  all  may  have  been  said  in  it 
which  is  to  be  said,  and  the  matter  have  been  sifled  to  the 
very  bran  1  So  that  all  my  further  arguings  mayservebut 
to  argue  my  vain  self-confidence,  or  aboundingness  in  my 
own  sense,  as  if  all  wisdom  were  to  die  with  me.  Or  what 
if  they  serve  at  length  but  to  show  the  incapacity  of  the 
subject  to  be  wrought  upon,  and  the  difl^erent  complexion 
of  his  mind  I  am  treating  with.  All  cannot  receive  all 
things:  we  cannot  make  our  sentiments  enter  with  every 
one.  Perhaps  they  show  the  weakness  of  his  understand- 
ing: and  then  hath  that  direction  of  the  apostle  no  autho- 
rity with  US'!  Him  that  is  weak  in  the  faith  receive,  but 
not  to  doubtful  disputations,  Rom.  xiv.  1.  He  whom  we 
account  our  weaker  brother,  and  of  slower  understanding, 
must  be  received,  (not  cast  out  of  our  communion,)  and  be- 
cause God  himself  hath  received  him,  as  ver.  3.  (q.  d.  Is 
he  thought  fit  for  God's  communion,  notwithstanding  his 
unsatisfied  scruple,  and  is  he  unfit  for  yours  1)  and  he  is 
not  to  be  vexed  and  importuned  with  continual  disputation, 
if  that  apostolical  precept  be  of  any  value  with  us.  Some- 
time at  least,  we  should  think,  we  have  tried  in  such  a 
case  as  far  as  is  fit,  and  driven  the  nail  as  far  a.s  it  will  go. 
Is  it  not  possible  such  a  matter  may  be  agitated  beyond 
the  value  of  it,  and  that  more  time  and  pains  may  be  spent 
upon  it  than  it  is  worth  1  The  obscurity  and  perplexity 
of  the  controversy  show  the  less  necessity.     Things  most 

h  Davenant  Sent,  ad  Dureum. 

i  Itt  accrbis  illia  contentionibu!^,  qiiibus.  et  verbis  rixati  aunt  inter  so 
Tbetiloei,  et  scriptia :  et  ejuamodi  disputationibus  ailentio  tandem  finis  im- 


necessary  are  most  plain.  Must  vre  always,  in  matters  ol 
confessedly  little  moment,  be  inculcating  the  same  thing, 
rolling  endlessly  the  returning  stone,  and  obtruding  our 
ofl^ensive  crambel  Perhaps  as  no  good  is  done,  we  do 
much  hurt.  When  is  the  saw  of  disputation  long  drawn 
about  one  thing  without  ill  effects'!  reason,  having  at 
length  spent  its  strength,  grows  (as  weak  people  are) 
peevish  and  froward ;  degenerates  into  anger  and  clamour. 
In  greater  differences  than  our  present  ones,  between  the 
protestant  churches  abroad  ;  some,  of  more  prudent  and 
peaceable  minds,  have  earnestly  pressed  the  laying  jiside 
of  disputes,  and  putting  a  period,  by  consent,  to  their  theo- 
logical wars.  Solitarum  disputatioimm  lahyrinthos  ne  in- 
gredi  quidem  cmienliir,h  said  a  great  divine,  in  his  days,  in 
reference  to  those  controversies  that  he  would  have  had 
compo-sed  by  an  amicable  brotherly  conference.  And  that 
king  of  Navarre,  who,  at  that  time,  seemed  highly  con- 
cerned for  the  peace  and  welfare  of  the  reformed  churches, 
(afterwards  Henry  the  Fourth  of  Prance,)  in  his  negocia- 
tions  with  divers  princes  to  that  purpose,  gave  special 
instructions  to  his  ambassador  mucn  to  insist  upon  this, 
i  Tluil,  till  other  remedies  could  be  used,  an  end  might  be  put 
to  bitter  contentions  and  disputations,  that  Christian  love  and 
a  brotherly  union  might  be  restored.  And  who  sees  not 
how  much  this  would  conduce  to  peace  and  union  in  our 
case  too'!  who  sees  it  not,  that  is  a  hearty  lover  of  peace'? 
and  that  is  not  intent  upon  continuing  and  keeping  a-foot 
a  controversy,  not  so  much  as  a  means  to  that,  but  as  an 
end,  contending  for  contention's  sake,  and  as  a  thing 
which  he  loves  and  delights  in  for  itself!  I  am  sure  love 
to  our  brethren  would  not  let  us  continually  molest  and 
importune  them  to  no  purpose.  And  'tis  fit  they  that 
urge  to  us,  these  are  little  things  which  they  importune 
us  about,  should  know  we  have  great  things  to  mind,  of 
eternal  concernment  to  us.  And  that  we  cannot  be  always 
at  leisure  to  mind  little  things,  beyond  the  proportion  of 
our  little  time  on  earth,  and  the  httle  value  of  the  things 
themselves. 

10.  Sincere  love  restored  and  exercised  more  among  us, 
would  certainly  make  us  forbear  reviling  and  exposing 
one  another,  and  the  industrious  seeking  one  another's  ruin. 
For  such  as  can  allow  them.selves  to  do  any  thing  that 
hath  this  tendency;  not  to  preserve  public  order,  but  to 
gratify  their  private  ill-will,  not  in  a  sudden  heat  and  pas- 
sion, but  deliberately,  and  so  as  to  pursue  a  formed  design 
to  this  purpose  ;  if  such  men  were  capable  of  being  rea- 
soned with,  (though  it  were  to  as  good  purpo.se  to  talk  to 
a  storm,  or  reason  with  a  whirlwind,  or  a  flame  of  fire,)  I 
would  ask  them,  "What  are  you  altogether  unatoneable'? 
will  nothing  divert  )'ou  from  this  pursuit?  If  any  thing, 
what  will  ■?  What  more  gentle  thing  than  our  destruction 
do  you  seek,  or  will  content  you  '?  Is  it  our  communion'? 
And  do  you  so  recommend  yourselves  1  Do  you  not  know 
Cain  is  said  to  have  been  oi^that  wicked  one  who  slew  his 
brother  1  1  John  iii.  10.  And  that  whosoever  hatelh  his 
brother  is  a  murderer  ;  and  that  no  murderer  hath  eternal 
life  abiding  in  him?  Is  it  not  said,  John  viii.  44.  That 
such  are  of  their  father  the  devil,  and  the  lusts  of  their 
father  they  will  do,  who  was  a  murderer  from  the  begin- 
ning! And  in  the  forementioned  1  John  iii.  10.  In  this 
the  children  of  God  are  manifest,  and  the  children  of  the 
devil ;  whosoever  doeth  not  righteousness  is  not  of  God, 
neither  he  that  loveth  not  his  brother?  If  all  were  like 
you,  under  what  notion  were  we  to  unite  with  them?" 
The  apostle  tells  us,  1  Cor.  x.  20,  21.  I  would  not  that  ye 
should  have  fellowship  with  devils,  ye  cannot  drink  the 
cup  of  the  Lord  and  Ihe  cup  of  devils;  ye  cannot  be  par- 
taker of  the  Lord's  table  and  of  the  table  of  devils.  And  in 
good  earnest,  incarnate  devils  (though  that  text  do  not  di- 
rectly speak  of  such)  have  too  much  of  devil  in  them,  to  be 
participants  in  a  communion,  that  can  seem  desirable,  or  is 
likely  to  be  grateful  to  serious  Chri.slians.  IjnuaLavow  it  to 
all  tlie  world,  it  is  not  this  or  that  external  forrnl  so  miicTl 
consider  in  the  matter  brCWisfran  union  and  communionr' 
as  what  spirit  reigns  in  them  with  -sfhoni  Iwould'associale 
myself.  How  can  I  endure  to  approach  those  holy  myste- 
ries, wherein  all  are  to  drink  into  one  spirit,  and  declare 


CONCERNING  UNION  AMONG  PROTESTANTS. 


their  union  with  the  God  of  love,  with  the  Emmanael, 
Cfod  most  nearly  approaching  us,  God  with  us,  collecting 
and  gathering  us  in  unto  him  as  our  common  centre, 
whence  the  blessed  spirit  of  holy  love  is  to  diffuse  itself 
through  the  whole  body,  all  enlivened  by  that  spirit, 
and  formed  by  it  unto  all  kindness,  benignity,  goodness, 
and  sweetness !  With  what  significancy  can  I  do  so, 
(though  I  were  never  so  well  satisfied  with  the  external 
forms  and  modes  myself,)  if  it  be  apparent  (I  say,  if  appa- 
rent) I  must  cast  in  my  lot  and  join  myself  with  them, 
(were  they  generally  such,)  whose  souls  are  under  the  do- 
minion of  the  quite  contrary  spirit,  that  fills  them  with 
malignity,  with  mischievous  dispositions  and  purposes, 
towards  many  a  sincere  lover  of  God,  that  cannot  be  satis- 
fied with  those  forms  and  modes,  and  who  decline  them 
only  from  a  sense  of  duty  to  God,  and  a  fear  of  offending 
against  the  high  authority  of  their  blessed,  glorious  Re- 
deemer ! 

I  know  many  are  apt  to  justify  themselves  in  their  ani- 
mosity and  bitterness  of  spirit  towards  others,  upon  a  pre- 
tence that  they  bear  the  same  disaffected  mind  towards 
them.  But  besides  that  it  is  the  most  manifest  and  inde- 
fensible injustice,  if  they  charge  the  innocent,  or  such  as 
they  are  not  sure  are  guilty,  if  their  own  wrath  and  enmity 
be  so  potent  in  them  as  to  enable  their  tainted  vicious  ima- 
gination to  create  its  object,  or  so  to  disguise  and  falsely 
clothe  it,  as  to  render  it  such  to  themselves,  as  whereupon 
they  may  more  plausibly  pour  out  their  fury.  I  say,  besides 
that,  how  contrary  is  this  vindictive  spirit  to  the  rules  and 
spirit  of  the  Christian  religion !  Is  this  to  love  our  enemies, 
to  bless  them  that  curse  us,  and  despitefully  u.se  us,  &c.  1 
How  unlike  the  example  of  our  blessed  Lord  when,  even  in 
dying  agonies,  he  breathed  forth  these  words  and  his  soul 
almost  at  once,  Father,  forgive  them,  &c.  or  of  the  holy 
martyr  Stephen,  Lord,  lay  not  this  sin  to  their  charge  ! 
How  unlike  is  that  aptness  to  the  retaliating  of  injuries,  to 
the  Christian  temper  which  the  renowned  Calvin  discovers 
in  an  epistle  to  Bullenger,  speaking  of  Luther's  .severity 
towards  him.  If  Luther  a  thousand  times  (saith  he)  call 
me  devil,  I  will  acknowledge  him  for  a  famous  .servant  of 
God  ;  which  passage  both  Bishop  Moreton,  and  Bishop 
Davenant  magnify  him  for;  and  the  former  sailh,  he  herein 
spake  so  calmly,  so  placidly,  so  indulgentiv,  as  if  it  were 
not  a  man,  but  humanity  itself,  that  uttered  the  words. 

Yea,  and  such  retaliation  is  what  paganism  itself  hath 
declaimed  against,  k  A  noted  philosopher  urges  that 
against  it,  that,  one  would  think,  should  not  need  to  be 
siiggested  to  Christians,  somewhat  so  prudential  as  might 
not  only  work  upon  the  principle  of  love  to  others,  but 
even  that  of  self-love,  that  then  the  evil  must  perpetually 
circulate,  and  so  must  again  and  again  return  upon  our- 
selves. As  indeed  if  that  must  be  the  measure,  to  revile 
them  that  revile  us,i  and  render  evil  for  evil,  railing  for 
railing,  we  should  never  have  done.  It  were  a  course 
which  once  begun,  could,  by  that  rule,  never  find  an  end. 

This  then  is  the  first  part  of  the  answer  to  the  proposed 
question,  What  may  be  most  hopefully  done,  &c.  The 
endeavour  of  having  our  hearts  knit  together  in  love  would 
surely  do  much  towards  it.  And  thi.s'  is  agreeable  to  any 
the  most  private  capacity.  No  man  can  pretend  his  sphere 
;s  too  narrow  (if  his  soul  be  not)  for  the  exercise  of  love 
towards  fellow-Christians.  And  I  hope  'tis  agreeable  to 
all  our  principles.  Sure  no  man  will  sav  'tis  against  his 
conscience  to  love  his  brother.  And  the  same  must  be 
said  of, 

3.  That  other  expedient,  the  endeavour  to  have  our  souls 
possessed  with  a  more  clear,  efficacious,  practical  faith  of 
the  Gospel,  which  was  to  make  the  other  part  of  the  an- 
swer to  our  question.  And  though  this  is  the  more  im- 
portant part.  It  IS  also  so  very  evident,  that  we  do  not  need 
to  make  this  discourse  swell  to  a  bulk  loo  unproportion- 
able  to  the  rest  it  is  to  be  joined  with  bv  soeakins  lar"-elv 
to  it.  J    f  ^        o    J 

Although  we  have  not  the  name  of  faith  in  this  text,  we 
have  the  thing.  It  is  not  named,  but  it  is  described,  so  as 
that  it  may  easily  be  understood,  both  what  it  is,  and  how 
necessary  to  our  purpose. 

1.  What  it  is,  or  what  measure  and  degree  of  it,  that 

would  be  of  such  great  use  in  such  a  case.    We  are  told 

k  Maxim.  Tyr.  Dissort  2. 


with  great  emphasis,  The  riches  of  the  full  assurancebf 
understanding,  to  the  acknowledgment  of  the  mystery  by 
God,  and  of  the  Father,  and  of  Christ.     Such  as  wherety, 

1.  Our  understandings  are  duly  enlightened  so  as  meh- 
tally  to  entertain  aright  the  doctrine  of  the  Gospel,  i.\e. 
1.  Distinctly  to  apprehend  the  meaning  and  design  of  this 
mysterious  revelation  of  God  in  Christ.  2.  And  to  be 
fully  assured  of  the  truth  of  it. 

2.  Such  again,  as  whereby  our  hearts  are  overcome,  lo 
as  practically  and  vitally  to  receive  it,  ».  e.  to  acknowledge, 
receive,  resign,  intrust,  and  subject  ourselves  unto  God  n 
Christ  revealed  in  it. 

2.  And  of  how  vast  importance  this  is  towards  our  es 
tablishment,  the  confirming,  fortifying,  and  uniting  of  our 
hearts,  and  our  joint  preservation  in  our  Christian  state, 
(the  main  thing  we  are  to  design,  and  be  solicitous  for,)  ve 
may  see  in  these  particulars. 

1.  Hereby  we  should  apprehend  the  things  to  be  truly 
great  wherein  we  are  to  unite.  That  union  is  not  like  to 
be  firm  and  lasting,  the  centre  whereof  is  a  trifle.  It  must 
be  somewhat  that  is  of  itself  apt  to  attract  and  hold  otr 
hearts  strongly  to  it.  To  attempt  with  excessive  earnest- 
ness a  union  in  external  formalities  that  have  not  a  value 
and  goodness  in  them.selves,  when  the  labour  and  diffi- 
culty is  so  great,  and  the  advantage  so  little,  how  hopeless 
and  insignificant  would  it  be  !  The  mystery  of  God,  even 
of  the  Father,  and  of  Christ,  how  potently  and  con- 
stantly attractive  would  it  be,  if  aright  understood  anti 
acknowledged !  Here  we  should  understand  is  our  life 
and  our  all. 

2.  Hereby  we  should,  in  comparison,  apprehend  all 
things  else  to  be  little.  And  so  our  differences  about  little 
things  would  languish  and  vanish.  We  should  not  only 
know,  but  consider  and  feelingly  apprehend,  that  we  agree 
in  far  greater  things  than  we  dilter  in  :  and  thence  be  more 
strongly  inclined  to  hold  together,  by  the  things  wherein 
we  agree,  than  to  contend  with  one  another  about  the 
things  wherein  we  differ. 

3.  Hereby  our  religion  would  revive  and  become  a  vital 
powerful  thing  ;  and  consequently  more  grateful  lo  God, 
and  awfnl  to  men. 

1.  More  grateful  to  God,  who  is  not  pleased  with  the 
stench  of  carcasses,  or  with  the  dead  shows  of  religion  in- 
stead ol'  the  living  substance.  We  should  hereupon  not 
be  ceserted  of  the  divine  presence,  which  we  cannot  but 
reckoD  will  retire,  when  we  entertain  him  but  with  insipid 
formalities.  What  became  of  the  Christian  interest  in  the 
worlif,  when  Christians  had  so  sensibly  diverted  from 
minding  the  great  things  of  religion  to  little  minute  cir- 
cumstances, about  which  they  affected  to  busy  themselves, 
or  tc  the  pursuit  of  worldly  advantages  and  delights'! 

2.  More  awful  to  men.  They  who  are  tempted  to 
desnise  the  faint  languid  appearances  of  an  impotent,  in- 
efii'acious,  spiritless"  religion,  discern  a  majesty  in  that 
which  is  visibly  living,  powerful,  and  productive  of  suitable 
friits.  Who  thai  shall  consider  the  state  of  the  Christian 
church,  and  the  gradual  declining  of  religion  for  that  three 
hindred  years  from  Constantine's  time  to  that  of  Phocas, 
bi:l  shall  see  cause  at  once  to  lament  the  sin  and  folly  ot 
men,  and  adore  the  righteous  severity  of  God  1  For  as 
Christians  grew  gradually  to  be  loose,  wanton,  sensual,  and 
their  leaders  contentious,  luxurious,  covetous,  proud,  am- 
bitious affecters  of  domination,  so  was  the  Christian  church 
gradually  forsaken  of  the  Divine  presence.  Inasmuch  as 
that  at  the  same  time  when  Boniface  obtained  from  Phocas 
the  title  of  universal  bishop,  in  defiance  of  the  severe  sen- 
tence of  his  predecessor  Gregory  the  Great,  sprang  up  the 
dreadful  delusion  of  Mahomet."!  And  so  spread  itself  to 
this  day,  through  Asia,  Africa,  and  loo  considerable  a  part 
of  Europe,  that  where  Christians  were  twenty  or  thirty  to 
one,  there  was  now  scarce  one  Christian  to  twenty  or  thirty 
Mahometans  or  grosser  pagans.  And  what  between  the 
Mahometan  infatuation,  and  the  popish  tyranny,  good 
Lord  !  what  is  Christendom  become  1  when  by  the  one, 
the  very  name  is  lost,  and  by  the  other,  little  else  left  but 
the  name  1 

4.  Hereby  we  shall  be  enabled  most  resolvedly  to  suffer, 

being  called  to  it,  when  it  is  for  the  great  things  of  the 

Gospel,  the  mystery  of  God,  and  of  the  Father,  and  of 

1  1  Pet  u.  23.  chap.  iii.  9.  m  Berewood'a  Inquiriei. 


m 


CONCERNING  UNION  AMONG  PROTESTANTS. 


Christ,  clearly  and  with  assurance  understood  and  ac- 
knowledged. Such  a  faith  will  not  be  without  its  pleasant 
relishes.  'Tis  an  uncomfortable  thing  to  suffer  either  for 
Ihe  mere  spiritless,  uncertain,  unoperative  notions  and 
opinions,  or  for  the  unenlivened  outward  forms  of  reli- 
jion,  that  we  never  felt  to  do  us  good,  in  which  we  never 
lasted  sweetness,  or  felt  power,  that  we  were  really  noth- 
ing ever  the  better  for.  But  who  will  hesitate  at  suffering 
for  so  great  things  as  the  substantials  of  the  Gospel,  which 
.le  hath  clearly  understood,  whereof  he  is  fliUy  assured, 
«nd  which  he  hath  practically  acknowledged  and  em- 
braced, so  as  to  feel  the  energy  and  power  of  them,  and 
relish  their  delicious  sweetness  in  his  soul "?  And  though 
iy  such  suffering  he  himself  perish  from  off  this  earth,  his 
religion  lives,  is  spread  the  more  in  the  present  age,  and 
propagated  to  after-ages ;  so  seminal  and  fruitful  a  thing  is 
Ihe  blood  of  martyrs  !  as  hath  always  been  observed.  And 
IS  such  a  faith  of  the  mystery  of  the  Gospel  appears  to 
have  this  tendency  to  the  best,  firmest,  and  most  lasting 
union  among  Christians,  and  the  consequent  preservation 
of  the  Christian  interest,  this  mystery  being  more  generally 
considered  only ;  so  this  tendency  of  it  would  be  more  dis- 
tinctly seen,  if  we  should  consider  the  more  eminent  and 
remarkable  parts  of  it ;  Ihe  mystery  of  the  Redeemer's  per- 
son, the  Emmanuel,  God  uniting  himself  with  the  nature 
of  man ;  his  office,  as  reconciler  of  God  and  man  to  each 
other;  his  death,  as  a  propitiatory  sacrifice  to  slay  all  en- 
mity ;  his  victory  and  conquest  over  it,  wherein  is  founded 
his  universal  empire  over  all ;  his  triumphant  entrance  into 
heaven,  whither  he  is  to  collect  all  that  ever  loved,  trnsted, 
and  obeyed  him,  to  dwell  and  be  conversant  together  in  his 
eternal  love  and  praises.  How  directly  do  all  these  tend 
to  endear  and  bind  the  hearts  and  souls  of  Christians  to 
God,  and  him,  and  one  another,  in  everlasting  bonds! 

Thus  then  we  have  the  answer  to  our  question  in  the 
two  parts  of  the  text.  The  former  pointing  cut  to  us  the 
subjects  of  our  union,  with  the  uniting  principle  by  which 
they  are  to  be  combined  with  one  another  ;  the  other  the 
centre  of  it,  with  the  uniting  principle  whereby  they  are 
all  to  be  united  in  that  centre. 

Use.  And  what  now  remains,  but  that  we  lament  the 
decay  of  these  two  principles,  and,  to  our  uttermost  en- 
deavour the  revival  of  them. 

1.  We  have  great  cause  to  lament  their  decay,  for  how 
visible  is  it !  and  how  destructive  to  the  common  truly 
Christian  interest !  It  was  once  the  u.sual  cognizance  of 
those  of  this  holy  profession,  "  See  how  these  Christians 
love  one  another,  and  even  refuse  not  to  die  for  each 
other !"  Now  it  may  be,  "  How  do  they  hate  !  and  are 
like  to  die  and  perish  by  the  hands  of  one  another  !"  Our 
Lord  himself  gave  it  lliem  to  be  their  distinguishing  cha- 
racter. "  By  this  shall  all  men  know  that  ye  are  my  dis- 
ciples if  you  love  one  another."  Good  I^ord  !  what  are 
they  now  to  be  known  by  1 

And  what  a  cloudy,  wavering,  uncertain,  lank,  spirit- 
less thing  is  the  faith  of  Christians  in  this  age  become ! 
How  little  are  the  ascertaining  grounds  of  it  understood, 
o  Piuk'B  Trial  of  a  Christian's  love  to  Christ 


or  endeavoured  to  be  understood  '.  Most  confetJt  themselvw 
to  profess  it  only  as  the  religion  of  their  country,  and 
which  was  delivered  to  them  by  their  forefathers.  And  so 
are  Christians  but  upon  the  same  terms  as  other  nations 
are  Mahometans,  or  more  gross  pagans,  as  a  worthy  writer 
some  time  since  took  notice."  How  few  make  it  their 
business  to  see  things  with  their  own  eyes,  to  believe,  and 
be  sure  that  Jesus  is  the  Christ,  the  Son  of  the  living  God ! 
Huw  far  are  we  from  the  riches  of  the  full  assurance  oi 
understanding  !  How  little  praclsral  and  governing  is  the 
faith  of  the  most !  How  little  doth  il  import  of  an  acknow- 
ledgment of  the  mystery  of  God,  vis.  of  the  Father,  and 
of  Christ  I  How  little  effectual  is  it !  which  it  can  be  but 
in  proportion  to  the  grounds  upon  which  it  rests.  When 
the  Gospel  is  received,  not  as  the  word  of  man,  bat  of  God, 
it  works  effectually  in  them  that  so  believe  it,  1  Thess, 
ii.  13. 

•2.  Let  us  endeavour  the  revival  of  these  priaciples. 
This  is  that  in  reference  whereto  we  need  ne  human  laws. 
We  need  not  edicts  of  princes  to  be  our  warrant  for  this 
practice,  loving  one  another,  and  cleaving  with  a  more 
grounded  lively  faith  to  God  and  his  Christ.  Here  is  no> 
place  for  scruple  of  conscience  in  this  matter.  And  as  teji 
this  mutual  love  :  what  if  others  will  not  do  their  parts  to 
make  it  so  ?  What,  shall  we  only  love  them  that  love  us, 
and  be  fair  to  them  that  are  fair  to  us,  salute  them  that 
salute  us  ?  Do  not  even  ihe  publicans  Ihe  same  7  What 
then  do  we  more  than  others'!  as  was  the  just  eipostula- 
tion  of  our  Saviour  upon  this  supposition,  MaH.  v.  47. 

And  let  us  endeavour  Ihe  more  thorough  deep  radica- 
tion  of  our  faith,  that  it  may  be  more  lively  and  fruitful ; 
which  this  apostle  yon  see  (not  forgetting  his  scope  and 
aim)  further  presses  in  the  following  verses,  testifying  his 
joy  for  what  he  under.siood  there  was  of  it  among  these 
Christians.  Though  I  be  absent  in  the  flesh,  yet  I  am  with 
you  in  the  spirit,  joying  and  beholding  your  order,  and  the 
steadfastness  of  your  faith  in  Christ,  ver.  5.  And  exhort- 
ing them  to  pursue  the  same  course.  As  ye  have  received 
Christ  Jesus  the  Lord,  so  walk  ye  in  him ;  rooted  and 
built  up  in  him,  slablished  in  Ihe  faith,  as  ye  have  been 
taught,  abounding  therein  with  thanksgiving,  ver.  6,  7. 

And  what  also,  must  we  suspend  the  exercise  and  im- 
provement of  our  faith  in  the  great  mysteries  of  the  Gos- 
pel, till  all  others  will  agree  upon  the  same  thing  1  Let  us 
do  our  own  part,  so  as  we  may  be  able  to  .say,  "  Per  me 
non  stetit,  It  was  not  my  fault,  but  Christians  had  been 
combined,  and  entirely  one  with  each  other,  but  they  had 
been  more  thoroughly  Christian,  and  more  entirely  unitea 
with  God  in  Christ,  that  Christianity  had  been  a  more 
lively,  powerful,  awful,  amiable  thing.  If  the  Christian 
community  moulder,  decay,  be  enfeebled,  broken,  dis- 
pirited, ruined  in  great  part,  this  ruin  shall  not  rest  under 
my  hand."  We  shall  have  abundant  consolation  in  our 
own  souls,  if  we  can  acquit  ourselves,  that  as  to  these  twc 
things,  we  lamented  the  decay  and  loss,  and  endeavoured 
the  restitution  of  them,  and  therein,  as  much  as  in  us  was, 
of  the  Christian  interest. 


OF  CHARITY 


IN  RESPECT  OF  OTHER  MEN'S  SINS. 


THE  PREFACE. 


A  PROPOSAL  was  made  to  me,  by  some  friends,  for  publishing  of  these  papers ;  which  I  cannot  doubt,  {  roceeded  from 
charity,  both  to  the  reader,  whose  good  they  intended  in  it ;  and  to  the  author,  that  they  could  think  so  slender  a  per- 
formance was  capable  of  serving  it.  I  cannot,  indeed,  think  it  unseasonable,  to  take  any  occasion  of  recommending 
charity,  though  this  subject  led  me  only  to  consider  one  single  instance  of  it.  But  if  the  practice  of  it,  in  this  one, 
would  redress  so  great  an  evil,  what  might  we  not  expect  from  its  universal  exercise,  in  all  cases  upon  which  it  might 
have  influence  1  Even  the  tongues  of  men  and  angels,  as  (with  our  apostle)  they  are  insufficient  to  supply  its  absence ; 
so  nor  are  they  more  than  sufficient  fully  to  represent  its  worth.  We  vainly  expect,  from  either  eloquence  or  disputa- 
tion, the  good  effects,  which  charity  alone  (could  it  take  place)  would  easily  bring  about  without  them.  How  labori- 
ously do  we  beat  our  way  in  the  dark  !  "  We  grope  for  the  wall,  like  the  blind,  and  we  grope  as  if  we  had  no  eyes: 
we  stumble  at  noon-day,  as  in  the  night,  but  the  way  of  peace  we  have  not  known."  Human  wit  is  stretched  to  the 
uttermost ;  wherein  that  comes  short,  the  rest  is  endeavoured  to  be  supplied  by  anger  :  and  all  to  bring  us  under  one 
form,  which  either  will  not  be ;  or  if  it  were,  could  be  to  little  purpose  ;  while  in  the  mean  time,  this  more  excellent 
way  is  forgotten  of  our  foot,  and  we  are  far  from  it.  Which  shows,  it  is  God  that  must  cure  us,  (the  God  of  love  and 
peace,)  and  not  man. 

How  soon  and  easily  would  a  mutual  universal  charity  redress  all !  For  being  on  one  side  only,  it  could  never  ce- 
ment both.  And  limited  only  to  a  party,  it  is  not  itself,  and  acts  against  itself,  divides  what  it  should  unite.  But  a 
genuine,  equally  diffused  charity,  how  would  it  melt  down  men's  minds,  mollify  their  rigours,  make  high  tilings  low, 
crooked  straight,  and  rough  places  plain !  It  would  certainly  either  dispose  men  to  agree  upon  one  way  of  common 
order,  or  make  ihem  feel  very  little  inconvenience  or  cause  of  offence  in  some  variety.  But  without  it,  how  little  would 
the  most  exquisite,  unexceptionable  form  (universally  complied  with,  in  every  punctilio)  contribute  to  the  church's  wel- 
fare! No  more  to  its  quiet,  and  repose,  than  an  elegant,  well-shaped  garment,  to  the  ease  and  rest  of  a  disjointed, 
ulcerous  body :  nor  longer  preserve  it,  than  the  fair  skin  of  a  dead  man's  body  would  do  that  from  putrefaction  and 
dissolution. 

What  piety  is  to  our  union  with  God,  that  is  charity  to  our  union  with  one  another.  But  we  are  too  apt,  as  to  both, 
to  expect  from  the  outward  form,  what  only  the  internal,  living  principle  can  give ;  to  covet  the  one  with  a  sort  of 
fondness,  and  deny  the  other.  One  common  external  form  in  the  church  of  God,  wherein  all  good  men  could  agree, 
were  a  most  amiable  thing,  very  useful  to  its  comely,  better  being,  and  the  want  of  it  hath  inferred,  and  doth 
threaten,  evils  much  to  be  deplored,  and  deprecated.  But  this  divine  principle  is  most  simply  necessary  to  its  very 
being.  Whatsoever  violates  it,  is  the  most  destructive,  mortal  schism,  as  much  worse  than  an  unwilling  breach  of 
outward  order,  as  the  malicious  tearing  in  pieces  a  man's  living  body,  is  worse  than  accidental  renting  his  clothes. 
And  indeed,  were  our  ecclesiastical  contests,  about  matters  that  I  could  think  indifferent,  as  long  as  there  is  such  a 
thing  as  distinction  of  parties,  I  should  readily  choose  that  where  were  most  of  sincere  charity  (if  I  knew  where  that 
were.)  For  since  our  Saviour  himself  gives  it  us,  as  the  cognizance  of  Christians,  (by  this  shall  all  men  know  ye  are 
my  disciples,  if  ye  love  one  another,)  I  know  not  how  better  to  judge  of  Christianity  than  by  charity.  Nor  know  I 
where  among  them  that  profess,  there  is  less  of  either,  than  with  them  that  would  confine  and  engross  both  to  their  own 
several  parties;  that  say,  here  is  Christ,  and  there  he  is  ;  and  will  have  the  notions  of  Christian,  of  saint,  of  church, 
^extend  no  further  than  their  own  arbitrarily  assigned  limits,  or  than  as  they  are  pleased  to  describe  their  circle. 
We  know  to  whom  the  doing  so  hath  been  long  imputed ;  and  it  were  well  if  they  had  fewer  sorts  of  imitators.  Nor 
doth  It  savour  more  of  uncharitableness  in  any,  to  think  of  enclosing  the  truth,  and  purity  of  religion,  only,  within 
their  owri  precincts,  than  it  doth  of  pride  and  vanity,  to  fancy  they  can  exclude  thence  every  thing  of  offensive  impu- 
rity. We  are  never  like  to  want  occasions,  even  in  this  respect,  of  exercising  charity :  not  to  palliate  the  sins  of  any, 
but  recover  smners.    God  grant  we  may  use  it  more  to  this  purpose  (when  the  case  so  requires)  and  neec  it  less. 

JOHN  HOWE. 


CHARITY  IN  RESPECT  OF  OTHER  MEN'S  SINS. 


1  COR.  XlII.  6. 


HEJOICETH  NOT  IN  INIftUITY. 


The  subject  spoken  of  must  be  supplied  from  the  fore- 
going verses ;  where  we  find  the  matter  all  along,  in  dis- 
course, is  charity ;  which  it  is  the  principal  business  of  the 
whole  chapter  to  describe,  and  praise.  And  this  is  one  of 
the  characters  that  serve  (as  they  all  do)  to  do  both  these 
at  once.  For  being  in  itself  a  thing  of  so  great  excellency, 
to  show  its  true  nature,  is  to  praise  it.  Whatsoever  is  its 
real  property,  is  also  its  commendation. 

Our  tiusiness  here  must  be, — 1.  Briefly  to  explain  and 
give  some  general  account  of  both  these,  riz.  charity,  and 
this  is  its  negative  character,  that  it  rejoices  not  in  iniquity. 
— 2.  To  demonstrate  the  one  of  the  other;  or  (which  is  all 
one)  to  show  the  inconsistency  between  that  divine  princi- 
ple and  this  horrid  practice:  upon  which  the  use  of  this 
piece  of  Christian  doctrine  will  ensue. 

I.  We  are  to  give  some  account  both  of  this  principle, 
the  charity  which  the  apostle  here  treats  of,  and  of  the 
practice  which  the  text  denies  of  it,  rejoicing  in  iniquity. 

1.  For  the  former.  The  charity  of  love  here  spoken  of, 
is  the  root  of  all  that  duly  which  belongs  to  the  second 
table.  The  whole  of  the  duty  contained  in  both,  is  summed 
up  by  our  Saviour  in  love.  That  of  the  former  in  that 
first  and  great  commandment,  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  &c.  Matt.  xxii.  37.  that  of  the 
latter  in  this  other,  which  is  like  unto  it.  Thou  shalt  love 
thy  neighbour  as  thyself.  Upon  which  two  we  are  told 
hang  all  the  law  and  the  prophets.  See  also  Rom.  xiii.  10. 
The  instances  which  are  given  in  this  chapter,  refer  to 
man  as  the  object,  and  show  that  it  is  the  love  of  our  neigh- 
bour which  is  meant. 

But  though  it  he  .so  far  human,  it  is  however  upon  other 
accounts  a  real  part  of  divine  love:  which  we  .see  1  John 
iii.  17.  that  apostle  speaking  even  of  love  to  our  brother. 
Whoso  hath  this  world's  goods,  and  seeth  his  brother  hath 
need,  and  shuttelh  up  the  bowels  of  compa.ssion  from  him, 
demands,  How  dwelleth  the  love  of  God  in  that  man  'I 
And  David  called  the  kindness  he  intended  the  relicts  of 
Saul's  family,  the  kindne.ss  of  God,  2  Sam.  ix.  3.  This 
part  of  love  is  divine  both  in  respect  of  its  original,  and  of 
somewhat  considerable  in  its  object. 

1.  In  respect  of  its  original.  'Tis  a  part  of  the  communi- 
cated Divine  nature,  from  whence  they  that  partake  of  it, 
are  said  to  be  born  of  God.  It  is  most  conjunct  with 
failh  in  the  Messiah,  and  love  to  God  himself,  which  ate 
both  comprehended  in  that  birth.  For  as  it  is  said  in  the 
Gospel  of  John,  (chap.  i.  12, 13.)  that  as  many  as  received 
him,  (viz.  Christ,)  (o  Ihem  he  gave  power  to  he  called  the 
sons  of  God,  even  to  them  thai  believe  in  his  name,  who 
were  born  not  of  blood,  nor  of  the  will  of  Ihe  flesh,  nor  of 
the  will  of  man,  but  of  God.  And  in  his  1  Episi.  chap. 
V.  1.  Whosoever  believeth  that  Jesus  is  the  Christ,  is 
born  of  God.  So  it  is  in  this  latter  place  immediately 
added,  as  the  double  property  of  this  divine  production, 
a  Mm.  Tyr.  Diaaerl. 


(not  more  separable  from  one  another  than  from  it,)  And 
every  one  that  loveth  him  that  begat,  loveth  him  also  that 
is  begotten  of  him.  And  hereupon  also,  from  the  in-being 
and  exercise  of  this  love  (though  towards  an  object  that 
seems  very  heterogeneous  and  oi^  much  another  kind)  we 
come  to  bear  the  name  of  God's  children.  Love  your  ene- 
mies— that  you  may  be  the  children  of  your  Father  which 
is  in  heaven.  Matt.  v.  44,  45.  The  law  indeed  of  love  to 
other  men,  though  it  oblige  to  love  some  above  others  upon 
a  special  reason,  yet,  in  its  utmost  latitude,  comprehends 
all  mankind  under  the  name  of  neighbour  or  brother,  as 
ihe  particular  precepts  contained  in  it  do  sutficienlly  show. 
Which  surely  leave  us  not  at  liberty  to  kill,  defile,  rob, 
slander,  or  covet  from  others,  than  the  regenerale,  (as  we 
count,)  or  our  friends  or  relatives. 

Now  that  principle  from  which  we  are  called  God's 
children,  must  be  of  divine  original ;  for  it  is  not  spoken 
of  them  ca.sually,  but  as  their  distinguishing  character. 
So  that,  in  this  respect,  they  are  said  to  be  of  God.  It  is 
their  very  difl^erence  from  the  children  of  another,  and  the 
worst  of  fathers,  1  John  iii.  10.  In  this  the  children  of 
God  are  manifest,  and  the  children  of  the  devil;  whoso- 
ever doth  not  righteousness,  is  not  of  God,  neither  he  that 
loveth  not  his  brother.  Which  also  shows  it  is  not  univer- 
.sally  all  love  unto  which  this  dignity  belongs.  Some 
more  noble-minded  pagans,  that  were  wont  to  a.scribe 
divinity  unto  love,  have  also  carefully  distinguished,  and 
told  us  of  a  love  that  was  genuine,  and  another  that  was 
spurious;  the  one  akin  to  virtue,  the  other  to  vice;  and 
have  noted  it  a.s  an  abusive  error  of  the  vulgar,  to  give  the 
same  name  to  God  and  a  disease.'  The  corruption  and 
degeneracy  of  love,  is  indeed  less  than  human ;  but  the 
first  being  and  restored  rectitude  of  it,  is  of  an  original  no 
less  than  divine. 

2.  And  even  this  love,  though  placed  upon  man,  is  divine 
too  in  respect  of  its  object,  i.  e.  of  somewhat  we  have 
to  consider  in  it,  which  is  most  properly  and  strictly  the 
object,  or  the  inducement  and  formal  reason  why  we  love. 
God  is  the  primvm  amMle,  the  first  goodness,  as  well  a* 
the  first  Being.  As  therefore  there  is  no  being,  so  nor  is 
there  any  goodness,  amability,  or  loveliness,  which  is  not 
derived  from  him.  We  love  any  thing  more  truly  and 
purely,  the  more  explicit.y  we  acknowledge  and  love  God 
in  it.'  Upon  the  view  of  those  strokes  and  lineaments  of 
the  Divine  pulchrilude,  and  the  characters  of  his  glory, 
which  are  discernible  in  all  his  creatures,  our  love  should 
be  someway  commensurate  with  the  creation,  and  com- 
prehend ihe  universe  in  its  large  and  complacential  em- 
braces. Though  as  any  thing  is  of  higher  excellency,  and 
halh  more  lively  touches  and  resemblances  of  God  upon 
it;  or  by  the  disposition  of  his  providence  and  law,  more 
nearly  approaches  us,  and  is  more  immediately  presented 
to  our  notice,  converse,  use,  or  enjoyment,  so  our  love  is 


OP  CHARITY  IN  REFERENCE  TO  OTHER  MEN'S  SINS. 


46» 


to  be  exercised  towards  it  more  explicitly,  in  a  higher  de- 
gree, or  with  more  frequency.  As  man  therefore  hath  more 
in  him  of  Divine  resemblance,  of  God's  natural  likeness 
and  image ;  good  men  of  his  moral,  holy  image ;  we  ought 
to  love  men  more  than  the  inferior  creatures ;  and  those 
that  are  good  and  holy,  more  than  other  men  ;  and  those 
with  whom  we  are  more  concerned,  with  a  more  definite 
love,  and  which  is  required  to  be  more  frequent  in  its 
exercise.  But  all  from  the  attractive  of  somewhat  Divine 
appearing  in  the  object.  So  that  all  rational  love,  or  that 
is  capable  of  being  regulated  and  measured  by  a  law,  is 
only  so  far  right  in  its  own  kind,  as  we  love  God  in  every 
thing,  and  every  thing  upon  his  account,  and  for  his  sake. 
The  nature  and  spirit  of  man  is,  by  the  apostacy,  be- 
come disaffected  and  strange  to  God,  alienated  from  the 
Divine  life,  addicted  to  a  particular  limited  good,  to  the 
creature  for  itself,  apart  from  God  ;  whereupon  the  things 
men  love,  are  their  idols,  and  their  love  idolatry.  But 
where,  by  regeneration,  a  due  propension  towards  God 
is  restored,  the  universal  good  draws  their  minds,  they 
become  inclined  and  enlarged  towards  it ;  and  as  that  is 
diffused,  their  love  follows  it,  and  flows  towards  it  every 
where.  They  love  all  things  principally  in  and  for  God; 
and  therefore  such  men  most,  as  excel  in  goodness,  and 
in  whom  the  Divine  image  more  brightly  shines.  There- 
fore it  is,  most  especially.  Christian  charity  that  is  here 
meant,  i.  e,  which  works  towards  Christians  as  such. 
For  compare  this  with  the  foregoing  chapter,  and  it  will 
appear  that  charily  is  treated  of  in  this,  which  is  the  vital 
bond  of  holy,  living  union  in  the  Christian  church  sup- 
posed in  the  other.  Whereby  as  the  body  is  one,  and  hath 
many  members,  and  all  the  members  of  that  body  being 
many,  are  one  body ;  so  also  is  Christ,  v.  12.  This  prin- 
ciple refined,  rectified,  recovered  out  of  its  state  of  dege- 
neracy, and  now  obtaining  in  the  soul  as  a  part  of  the  new 
creature,  or  the  new  man  which  is  after  God,  as  it  hath 
man  for  its  object  more  especially,  and  more  or  less  accord- 
ing to  what  there  appears  of  Divine  in  him,  is  the  charity 
here  spoken  of.  Now  of  this  Divine  charity  it  is  said, 
which  we  are  to  consider, 

2.  In  the  second  place,  It  rejoices  not  in  iniquity.  Here- 
of it  cannot  be  needful  to  say  much  by  way  of  explication. 
The  thing  carries  a  prodigious  appearance  with  it ;  and  it 
might  even  amaze  one  to  think,  that  on  this  side  hell,  or 
short  of  that  state,  wherein  the  malignity  of  wickedness 
attains  its  highest  pitch,  any  appearance  should  be  found 
of  it.  Yet  we  cannot  think,  but  these  elogies  of  charity 
do  imply  reprehensions,  and  tacitly  insinuate  too  great  a 
proneness  to  this  worst  sort  of  cm^aipcKaKia  or  rejoicing  in 
evil.  Gnostics  (or  the  sect  afterwards  known  by  that 
name)  gave  already  too  great  occasion  for  many  more  ex- 
press and  sharp  reproofs  of  this  temper;  which  were  not 
thrown  into  the  air,  or  meant  to  nobody.  The  Scripture 
saith  not  in  vain.  The  spirit  which  is  in  us  lusteth  to  envy. 
With  which,  what  aflinity  this  disposition  hath,  we  shall 
have  occasion  to  note  anon.  Rejoicing  in  iniquity  may 
be  taken  (if  we  abstract  from  limiting  circumstances)  two 
ways: — either  in  reference  to  our  own  sins: — or  to  other 
men's.  Our  own;  when  we  take  pleasure  in  the  design,  or 
in  the  commission,  or  in  the  review  and  afler-contempla- 
tiou  of  them:  converse  in  that  impure  region,  as  in  our 
native  element,  drink  it  in  like  water,  find  it  sweet  in  the 
mouth,  and  hide  it  under  the  tongue,  &c.  Other  men's; 
when  'tis  counted  a  grateful  sight,  becomes  matter  of  mirth 
and  sport,  to  see  another  stab  at  once  the  Christian  name, 
and  his  own  soul.  The  scope  and  series  of  the  apostle's 
discourse,  doth  here  plainly  determine  it  this  latter  way  : 
for  as  charity  (the  subject  of  his  whole  discourse)  respects 
other  men ;  so  must  this  contrary  disposition  also.  Be 
iniquitate  procul  diMo  aliend,  &c.,  saith  Cajetan  upon  this 
place:  "Tis^withaul  doubt,  unapt  to  rejoice  in  the  sins  of 
other  men  ;  for  neither  can  it  endure  one's  mm.  And  this 
aptness  to  rejoice  in  the  iniquity  of  others,  may  be  upon 
several  accounts.  It  may  either  proceed  from  an  affec- 
tion to  their  sins,— from  an  undue  self-love,— or  from  an 
excessive  disafl'ection  to  the  persons  offending. 

1.  From  a  great  affection  and  inclination  unto  the  same 

kind  of  sins  which  they  observe  in  others.     Whereupon 

they  are  glad  of  their  patronage ;  and  do  therefore  not  only 

do  such  things,  but  take  pleasure  in  them  that  do  them. 

35 


Rom.  i.  Men  are  too  prone  to  justify  themselves  by  the 
example  of  others,  against  their  cominon  rule.  "  Others 
take  their  liberty,  and  why  may  not  I  i"  And  so  they  go 
(as  Seneca  says  sheep  do)  non  gud  eundum  est,  sed  qua 
itwr,  the  way  which  is  trodden,  not  which  ought  to  be. 

2.  From  an  undue  and  over-indulgent  love  of  them- 
selves. Whence  it  is,  that  (as  the  case  may  be)  they  take 
pleasure  to  think  there  are  some  men,  that  perhaps  outdo 
them  in  wickedness,  and  offend  in  some  grosser  kind  than 
they  have  done.  And  so  they  have,  they  count,  a  grateful 
occasion,  not  only  to  justify  themselves,  that  they  are  not 
worse  than  other  men,  but  to  magnify  themselves,  that 
they  are  not  so  bad ;  as  the  Pharisee  in  his  pompous,  hypo- 
critical devotion,  "  God,  I  thank  thee  (that  attribution  to 
God,  being  only  made  a  colour  of  arrogating  more  plausi- 
bly to  himself)  that  I  am  not  as  other  men,  extortioners, 
unjust,  adulterers,"  &c.  Luke  xviii.  11.  whereby  the  h)'po- 
crite,  while  he  would  extol,  doth  but  the  more  notoriously 
stigmatize  himself 

3.  From  a  disaffection  they  bear  to  the  offenders ;  whence 
they  are  glad  of  an  advantage  against  them:  that  they 
have  occasion  to  glory  in  their  flesh,  and  insult  over  their 
weakness.  It  must  be  that  rejoicing  in  other  men's  sins, 
which  is  most  contrary  to  charity,  that  is  here  more  espe- 
cially meant.  And  that  is  manifestly  the  last  of  these; 
such  as  proceeds  from  ill  will  to  the  person  that  offends; 
whereupon  we  are  glad  of  his  halting,  (which  perhaps  %ve 
watched  for  before,)  and  when  his  foot  slippelh,  magnify 
ourselves  against  him.  Now  rejoicing  at  the  sins  of  other 
men,  upon  this  account,  may  be  either — 1.  Secret,  when 
only  the  heart  feels  an  inward  complacency,  and  is  sen- 
sibly gratified  thereby;  or — 2.  Open,  when  that  inward 
pleasure  breaks  forth  into  external  expressions  of  triumph 
and  insultation,  into  derision,  scoffs,  and  sarcasms. 

II.  And  how  inconsistent  this  is  with  the  charity  which 
our  apostle  so  highly  magnifies,  it  is  now  our  next  business 
to  show.  And  it  will  appear  by  comparing  this  rejoicing 
in  other  men's  sins;  1.  With  charity  itself, — 2.  With  what 
it  is,  ever,  in  most  certain  connexion  with. 

1.  With  charity  itself;  and  so  we  shall  consider  it, — 
1.  In  its  owTi  nature,  abstractly  and  absolutely : — 2.  In 
relation  to  its  original,  and  exemplary  cause.  And  shall 
compare  this  rejoicing  in  the  sins  of  other  men  with  it 
both  ways. 

1.  Consider  charity  in  its  own  nature  ;  and  so  it  is  the 
loving  another  as  myself,  so  as  to  desire  his  welfare  and 
felicity  as  my  own  :  where  we  must  note,  that  love  to 
ourselves,  is  the  measure  of  the  love  we  owe  to  others. 
But  ye  are  also  to  consider,  that  this  measure  itself  is 
to  be  measured :  for  we  are  not  to  measure  our  love  to 
others,  by  the  love  we  bear  to  ourselves,  otherwise,  than 
as  that  also  agrees  with  our  superior  rule  ;  which  obliges 
us  so  to  love  ourselves,  as  to  design  and  seek  our  own 
true  felicity,  and  best  good;  to  "  lay  hold  on  eternal  life, 
to  work  out  our  own  salvation."  If  in  other  instances  we 
were  not  so  to  understand  the  matter,  (since  the  particular 
precepts  extend  no  further  than  the  general  one,)  any  man 
might,  without  transgression,  destroy  another  man's  goods, 
when  he  hath  learned  to  be  prodigal  of  what  he  is  master 
of  himself;  and  might  make  himself  master  of  another 
man's  life,  whensoever  he  cares  not  for  his  own.  And  so 
by  how  much  more  profligately  wicked  any  man  is,  he 
should  be  so  much  the  less  a  transgressor. 

We  are  not  so  absolutely  !ivTci«vatoi,  or  so  much  our 
own,  that  we  may  do  what  we  will  with  ourselves.  We 
are  accountable  to  him  that  made  us,  for  our  usage  of 
ourselves;  and  in  making  ourselves  miserable,  make  our- 
selves deepiv  guilty  also.  We  were  made  with  a  possibi- 
lity of  being  happy.  He  that  made  us  with  souls  capable 
of  a  blessed  state,  will  exact  an  account  of  us,  what  we 
have  done  with  his  creature.  He  that  commits  a  felony 
upon  his  own  life,  injures  his  prince  and  the  community 
to  which  he  belongs.  The  one  is  robbed  of  a  subject, 
the  other  of  a  member  that  might  be  useful ;  wherein 
both  had  a  right.  No  man  is  made  for  himself.  And 
therefore  the  fact  is  animadverted  on,  and  punished  as 
far  as  is  possible  in  what  remains  of  the  offender,  in  his 
posterity,  from  whom  his  goods  are  confiscate  ;  in  his 
name,  which  bears  a  mark  of  infamy,  and  is  made  a  pub- 
lic reproach.   How  unspeakably  greater  is  the  wrong  done 


486 


OF  CHARITY  IN  REFERENCE 


to  the  common  Ruler  of  the  whole  world,  when  a  soul 
destroys  itse!f !  loses  its  possibility  of  praising  and  glori- 
fying iiim  eternally  in  the  participation  and  communion  of 
his  eternal  glory !  how  great  to  the  glorious  society  of 
saints  and  angels '  from  whom  he  factiously  withdraws 
himself,  and  who  (though  that  loss  be  recompensed  to 
them  by  their  satisfaction  in  the  just  vengeance  which  the 
offended  God  takes  upon  the  disloyal,  apostate  wretch) 
were  to  have  pleased  and  solaced  themselves  in  his  joint 
felicity  with  their  own.  So  that  he  hath  done  what  in 
him  lay,  to  make  them  miserable,  and  even  to  turn  heaven 
into  a  place  of  mourning  and  lamentation. 

The  supreme,  primary  law  under  which  we  all  are, 
obliges  us  to  be  happy.  For  it  binds  us  to  take  "  the 
Lord  only  for  our  God  ;  to  love  him  with  all  our  hearts, 
and  minds,  and  souls,  and  strength."  And  so  to  love 
him,  is  to  enjoy  him,  to  delight  and  acquiesce  finally  and 
ultimately  in  him,  and  satisfy  ourselves  for  ever  in  his 
fulness.  So  that  every  man  is  rebellious  in  being  misera- 
ble, and  that  even  against  the  first  and  most  deeply  funda- 
mental law  of  his  creation.  Nor  can  he  love  God  in  obe- 
dience to  that  law,  without  loving  himself  aright.  Which 
love  to  himself,  is  then  to  be  the  measure  of  the  love  he  is 
to  bear  to  other  men  ;  and  so  most  truly  it  is  said,  that 
charity  begins  at  home.  Every  man  ought  to  seek  his 
own  true  felicity,  and  then  to  desire  another's  as  his 
own. 

But  now  consider  what  we  are  to  compare  herewith. 
Rejoicing  in  the  sins  of  other  men,  how  contrary  is  it  to 
the  most  inward  nature  I  to  the  pure  essence  !  how  directly 
doth  it  strike  at  the  very  heart  and  soul,  the  life  and  spirit, 
of  charity !  For  sin  is  the  greatest  and  highest  infelicity  of 
the  creature;  depraves  the  soul  within  itself,  vitiates  its 
powers,  deforms  its  beauty,  extinguisheth  its  light,  cor- 
rupts its  purity,  darkens  its  glory,  disturbs  its  tranquillity 
and  peace,  violates  its  harmonious,  joyful  state  and  order, 
and  destroys  its  very  life.  It  disaffects  it  to  God,  severs 
it  from  him,  engages  his  justice  and  inflames  his  wrath 
against  it. 

What  is  it  now  to  rejoice  in  another  man's  sinl  Think 
what  it  is,  and  how  impossible  it  is  to  be  where  the  love 
of  God  hath  any  place.  What !  to  be  glad  that  such  a 
one  is  turning  a  man  into  a  devil !  a  reasonable,  immortal 
soul,  capable  of  heaven,  into  a  fiend  of  hell !  To  be  glad 
that  such  a  soul  is  tearing  itself  off  from  God,  is  blasting 
its  own  eternal  hopes,  and  destroying  all  its  po.ssibilities 
of  a  future  well-being !  Blessed  God !  how  repugnant  is 
this  to  charity  1  For  let  us  consider  what  it  is  that  we  can 
set  in  directest  opposition  to  it.  Let  charity  be  the  loving 
of  another  as  I  ought  to  do  myself;  its  opposite  must  be, 
the  hating  of  another,  as  I  should  not  antl  cannot  sustain 
to  do  myself.  As  loving  another  therefore  includes  my 
desire  of  his  felicity,  and  whatsoever  is  requisite  to  it  till 
it  be  attained,  and  my  joy  for  it  when  it  is;  loathness  of 
his  future,  and  grief  for  his  present,  infelicity,  as  if  the  case 
were  ray  own  ;  so  haling  another  must  equally  and  most 
essentially  include  aversion  to  his  future  good,  and  grief 
for  his  present,  (which  is  the  precise  notion  of  envy,)  the 
desire  of  his  infelicity,  and  whatsoever  will  infer  it  till  it 
be  brought  about,  and  joy  when  it  is,  or  when  I  behold 
what  is  certainly  conjunct  with  it.  Which  is  the  very 
wickedness  the  text  animadverts  on,  as  most  contrary  to 
charity;  the  imyaipiKasia,  which  not  only  the  Spirit  of  God 
in  the  Holy  Scriptures,  but  the  very  philosophy  of  pagans, 
doth  most  highly  decry  and  declaim  against:  which  is  of 
the  same  family  you  see  with  envy;  and  no  other  way 
differs  from  it  than  as  the  objects  are  variously  posited. 
Let  the  harm  and  evil  of  my  brother  be  remote  from  him, 
and  his  good  be  present,  I  envy  it.  Let  his  good  be  re- 
mole,  and  any  harm  or  mischief  be  present  and  urgent 
upon  him,  I  rejoice  in  it.  Both  are  rooted  in  hatred,  the 
directest  violation  of  the  royal  law  of  loving  my  neighbour 
as  myself,  Jam.  ii.  8.  And  it  is  that  sort  of  ivi-^^aiptvaKia^ 
which  hath  most  of  horror,  and  the  very  malignity  of  hell 
in  it ;  as  the  sin  of  another,  wherein  this  joy  is  taken,  is  an 
evil  against  the  great  God,  (which  there  will  be  occasion 
more  directly  to  consider  hereafter,)  as  well  as  to  him  that 
commits  it ;  a  wrong  to  the  former,  and  a  hurt  to  the  lat- 
ter; whereas  other  infelicities  are  evils  to  him  only  whom 
they  befall. 


2.  Consider  charity  in  relation  to  its  original,  and  ex- 
emplar. And  so  it  is  immediately  from  God,  and  his  very- 
image.  God  is  love,  and  he  that  dwelleth  in  love,  dwelleth 
in  God,  and  God  in  him,.  1  John  iv.  16.  And  what  sort 
of  love  is  this  which  is  made  so  identical,  and  the  same 
thing,  with  the  very  being  and  nature  of  God;  not  a 
turbid  and  tumultuous,  not  a  mean  and  ignoble,  not  an 
imprudent,  rash,  and  violent,  least  of  all,  an  impure,  pol- 
luted passion :  but  a  most  calm,  wise,  majestic,  holy  will 
to  do  good  to  his  creatures,  upon  terms  truly  worthy  of 
God.  Good-will,  most  conjunct  with  the  other  inseparable 
perfections  of  the  Godhead :  whence,  with  expressions  of 
the  most  benign  propensions  towards  his  creatures,  he  still 
conjoins  declarations  of  his  hatred  of  sin,  upon  all  oc- 
casions: that  he  is  not  a  God  that  takes  pleasure  in 
wickedness,  nor  can  evil  dwell  with  him,  that  sin  is  the 
abominable  thing  which  his  soul  loathes ;  that  he  is  of 
purer  eyes,  than  to  look  on  iniquity.  What  can  now  be 
more  contrary  to  the  pure  and  holy  love,  which  shall  re- 
semble and  be  the  image  of  his,  than  to  rejoice  in  iniquity  1 
For  as  God,  while  he  loves  the  person,  hates  the  sin,  men 
do  in  this  case  love  the  sin,  and  hate  the  person.  And 
while  this  horrid,  impure  malignity  is  not  from  God,  or 
like  him,  (far  be  the  thought  from  us,)  from  whom  doth  it 
derive  %  Whom  doth  it  resemble  1  We  read  but  of  two 
general  fathers,  whose  children  are  specified  and  distin- 
guished, even  by  this  very  thing, or  its  contrary,  in  afore- 
mentioned text,  1  John  iii.  10.  where,  when  both  the 
fathers  and  their  children  are  set  in  opposition  to  one 
another,  this,  of  not  loving  one's  brother,  is  given  at  once, 
both  as  the  separating  note  of  them  who  are  not  of  God'.s 
family  and  offspring,  not  of  him,  as  the  expression  is, 
having  nothing  of  his  holy,  blessed  image  and  nature  in 
them,  (and  who  consequently  must  fetch  their  pedigree 
from  hell,  and  acknowledge  themselves  spawned  of  the 
devil,)  and  as  a  summary  of  all  unrighteousness,  as  it  is 
being  taken  (as  often)  for  the  duty  of  the  second  table,  or 
as  a  very  noted  part  of  it  taken  in  its  utmost  latitude. 
Agreeably  to  that  of  our  Saviour,  John  viii.  44.  Ye  are 
of  your  father  the  devil — he  was  a  murderer  from  the 
beginning— as  every  one  is  said  to  be  that  hateth  his 
brother,  I  John  ii.  15.  If  therefore  we  can  reconcile 
God  and  the  devil  together,  heaven  and  hell,  we  may  also 
charity  and  rejoicing  at  other  men's  sins. 

2.  The  inconsistency  of  these  two  will  further  appear, 
by  comparing  this  monstrous  disaffection  of  mind  with 
the  inseparable  concomitants  of  charity,  or  such  things  as 
are  in  connexion  with  it.  And  the  argument  thence  will 
be  also  strong  and  enforcing,  if  that  concomitancy  shall 
be  found  to  be  certain,  and  the  connexion  firm,  between 
those  things  and  charity.  I  shall  only  give  instance  in 
four  things,  which  every  one  that  examines  will  acknow- 
ledge to  be  so  connected;  riz.  wisdom  and  prudence  : — 
piety  and  sincere  devotedness  to  God  and  the  Redeemer: 
— purity:  and — humility.  Moralists  generally  acknow- 
ledge a  concatenation  of  the  virtues.  Those  that  are 
truly  Christian  are  not  the  less  connected,  but  the  more 
strongly  and  surely.  Which  connexion  of  these  now 
mentioned  with  charity,  we  shall  see  as  to  each  of  them 
severally;  and  at  the  same  time,  their  inconsistency  with 
this  vile  temper  and  practice. 

1.  For  wisdom  or  prudence,  it  is  so  nearly  allied  to 
charitv,  that  it  is  mentioned  by  the  same  name.  Jam.  iii. 
17.  The  wisdom  that  is  from  above,  is  first  pure,  then 
peaceable,  gentle,  &c.  The  foregoing  words  {v.  IC.)  show 
that  love  is  meant.  These  words  represent  the  heavenly 
descent,  and  the  true  nature  of  it,  both  together.  That  it 
is  called  wisdom,  shows  its  affinity  with  it,  and  that  it 
partakes  of  its  nature  ;  dwells  in  a  calm,  sedate  mind, 
void  of  disquieting  passions  and  perturbations,  which  it  is 
the  work  of  wisdom  to  repress  and  expel.  Indeed  the 
name  is  manifestly  intended  to  express,  generally,  the  tem- 
per, the  genius,  the  spirit  of  one  that  is  born  from  above, 
and  is  tending  thither.  The  contrary  temper,  a  disposition 
to  strife,  envy,  or  grief  for  the  good  of  another,  (which 
naturally  turns  into  joy,  for  his  evil,  when  his  case  alters,) 
is  called  wisdom  too,  but  with  sufficiently  distinguishing 
and  disgracing  additions.  It  is  said,  {v.  15.)  not  to  be 
from  above,  but  earthly,  sensual,  devilish ;  and  to  have  the 
contrary  effects ;  where  envying  and  strife  is,  there  is  con- 


TO  OTHER  MEN'S  SINS. 


487 


fusion,t>  (tumult  the  word  signifies,  or  disorder,  unquiet- 
ness,  disagreement  of  a  man  with  himself,  as  if  his  soul 
were  plucked  asunder,  torn  from  itself,)  and  every  evil 
work,  V.  16.  There  can  be  no  charily  towards  another  (as 
hath  Ijeen  noted)  where  there  is  not  first  a  true  love  to  a 
man's  own  soul,  which  is  the  immediate  measure  of  it ; 
nor  that,  where  there  is  not  prudence  to  discern  his  own 
best  good,  and  what  means  are  to  be  used  to  attain  it.  His 
true  good  he  is  not  to  expect  apart  by  himself,  but  as  a 
member  of  the  Christian  community.  Not  of  this  or  that 
party,  but  the  whole  animated  body  of  Christ.  In  which 
capacity  he  shares  in  the  common  felicity  of  the  whole, 
and  aflfects  to  draw  as  many  as  he  can  into  the  communion 
and  participation  of  it.  So  he  enjoys,  as  a  member  of  that 
body,  a  tranquillity  and  repose  within  himself  But  is 
undone  in  himself,  while  he  bears  a  disaffected  mind  to 
the  true  interest  and  welfare  of  the  body. 

Wherefore  to  rejoice  in  what  is  prejudicial  to  it,  is  con- 
trary to  prudence  and  charity  both  at  once.  Put  on,  (saith 
the  apostle,)  as  the  elect  of  God,  holy  and  beloved,  bowels 
of  mercies,  kindness,  humblenessof  mind,  meekness,  long- 
suffering,  forbearing  one  another,  and  forgiving  one  ano- 
ther, if  any  man  have  a  quarrel  against  any :  even  as 
Christ  forgave  you,  so  also  do  ye.  And  above  all  these 
things,  put  on  charity,  which  is  the  bond  of  perfeclness. 
And  let  the  peace  of  God  rule  in  your  hearts,  to  the  which 
also  ye  are  called  in  one  body  ;  implying  no  true  peace  or 
satisfaction  can  be  had,  but  in  vital  union  with  the  body. 
Is  he  a  wise,  or  is  he  not  a  mad  man,  that  rejoices  he  hath 
an  unsound  hand,  or  foot,  or  an  ulcerated  linser  or  toe 
rotting  off  from  him  1  or  that  is  glad  a  fire  or  the  plague 
is  broken  out  in  the  neighbourhood,  that  equally  endangers 
his  own  house  and  family,  yea  and  his  own  life  ■? 

2.  Piety  and  devotedness  to  God  and  the  Redeemer,  is 
most  conjunct  with  true  charity.  By  this  we  know  that 
we  love  the  children  of  God,  when  we  love  God,  &c. 
1  John  v.  2.  For  the  true  reason  of  our  love  to  the  one, 
is  fetched  from  the  other,  as  hath  been  shown.  And  how 
absurd  were  it  to  pretend  love  to  a  Christian  upon  Christ's 
account  and  for  his  sake,  while  there  is  no  love  to  Christ 
himself!  But  can  it  consist  with  such  love  and  devoted- 
ness to  God,  to  be  glad  at  his  being  affronted  by  the  sin  of 
any  man  1  or  to  Christ,  whose  design  it  was  to  redeem  us 
from  all  iniquity,  and  to  bless  us,  in  turning  us  away  from 
our  iniquities,  to  rejoice  in  the  iniquity  that  obstructs,  and 
tends  to  frustrate  his  design  1  Do  we  riot  know  he  was  for 
this  end  manifested,  to  destroy  the  works  of  the  devin 
And  that  the  works  of  wickedness  are  his  works  1  Do  we 
not  know,  the  great  Grod  is,  in  and  by  our  Redeemer, 
maintaining  a  war  against  the  devil,  and  the  subjects  of 
his  kingdom  ■?  in  which  warfare,  what  are  the  weapons, 
on  the  devil's  part,  but  sins  1  "Who  but  sinners  his  soldiers  1 
And  who  is  there  of  us,  but  professes  to  be  on  God's  part 
ill  this  war^  Can  it  stand  with  our  duty  and  fidelity  to 
him,  to  he  glad  that  any  are  foiled,  who  profess  to  right 
under  the  same  banner  1  what  would  be  thought  of  him, 
who  in  battle  rejoiceth  to  see  those  of  his  own  side  fall, 
here  one,  and  there  one  f  He  would  surely  be  counted 
either  treacherous  or  mad. 

3.  Charity  of  the  right  kind,  is  most  certainly  connected 
with  purity.  The  end  (or  perfection)  of  the  command- 
ment (or  of  all  our  commanded  obedience)  is  charity,  out  of 
a  pure  heart,  1  Tim.  i.  5.  Sincere  Christians  are  such  as 
have  purified  their  souls,  in  obeying  the  truth  through  the 
Spirit,  unto  unfeigned  love  of  the  brethren ;  and  must  see, 
that  they  love  one  another  with  a  pure  heart,  fervently, 
1  Pet.  1.  22.  Pagans  have  taught,  there  is  no  such  thing 
as  true  friendly  love,  but  among  good  men.  But  how 
consists  It  with  such  puritj',  to  take  pleasure  in  other  men's 
impurities,  or  make  their  sin  the  matter  of  jest  and  raillery  I 

4.  A  further  inseparable  concomitant  of  charity,  is  deep 
humility.  We  find  them  joined,  and  are  required  to  put 
them  on  together,  in  the  already  mentioned  context.  Put 
on  kindness,  humbleness  of  mind ;  above  all  put  on 
charity ;  (Col.  iii.)  and  do  find  it  among  these  celebrations 
of  charity,  that  it  vaunteth  not  itself,  and  is  not  puffed  up. 
V.  4.  Nor  can  we  ever,  with  due  charity,  compassionate 
the  wants  and  infirmities  of  others,  if  we  feel  not  our  own. 
Which  if  we  do,  though  we  are  not,  ourselves,  guilty  of 

b  aKara^aaia. 


heinous  wickednesses,  we  shall  so  entirely  ascribe  it  to  di- 
vine, preserving  mercy,  as  to  be  in  little  disposition  to  re- 
joice that  others  are. 

Use.  We  may  then,  upon  the  whole,  learn  hence,  how 
we  are  to  demean  ourselves  in  reference  to  the  sins  of 
other  men.  So,  no  doubt,  as  charity  doth  command,  and 
require  :  at  least,  so  as  it  doth  allow,  or  not  forbid.  We 
are  manifestly  concerned,  not  to  offer  violence  to  so  sacred 
a  thing;  and  shall  be  secure  from  doing  it  both  these  ways. 
We  may  therefore  under  these  two  heads,  take  direction 
for  our  behaviour  upon  such  occasions :  viz.  the  actual 
sins  of  others,  or  their  more  observable  inclinations  thereto. 

I.  We  should  faithfully  practise,  as  to  this  case,  such 
things  as  charity,  and  the  very  law  of  love,  doth  expressly 
require  and  oblige  us  to.     As  we  are, 

1.  To  take  heed  of  tempting  their  inclinations,  and  of 
inducing  others  to  sin,  whether  by  word  or  example  ;  we 
are,  otherwise,  obliged  to  avoid  doing  so,  and  this  greatly 
increases  the  obligation.  What  we  are  not  to  rejoice  in 
upon  the  account  of  charity ;  we  are,  upon  the  same  ac- 
count, much  less  to  procure.  Especially  take  heed  of  con- 
tributing to  other  men's  sins,  by  the  example  of  3'our  own. 
The  power  whereof,  though  it  be  silent  and  insensible,  is 
most  efficacious  in  all  men's  experience.  A  man  would 
perhaps  hear  the  verbal  proposal  of  that  wickedness  with 
horror  and  detestation,  which  he  is  gradually  and  with 
little  reluctance  drawn  into,  by  observing  it  in  other  men's 
practice.  A  downright  exhortation  to  it,  would  startle 
him.  But  the  conversation  of  such  as  familiarly  practise 
it,  gently  insinuates,  and  by  slower  degrees  alters  the  habit 
of  his  mind ;  secretly  conveys  an  infection  like  a  pesti- 
lential disease;  so  that  the  man  is  mortally  seized  before 
he  feels,  and  when  he  suspects  no  danger. 

Most  of  all,  let  them  take  heed  of  mischieving  others  by 
their  sins,  who  are  men  of  more  knowledge  and  pretend 
to  more  strictness  than  others.  Perhaps  some  such  may 
think  of  taking  their  liberty  more  safely:  they  understand 
how  to  take  up  the  business  more  easily,  and  compoimd 
the  matter  with  God.  A  horrid  imagination  !  imd  direct 
blasphemy  against  the  holy  Gospel  of  our  Lord  I  If  it 
were  true,  and  God  should  (do  what  is  so  little  to  be  hoped) 
mercifully  give  them  the  repentance  whereof  they  most 
wickedly  presume,  who  knows  but  others  may,  by  that 
example,  be  hardened  in  wickedness,  and  never  repent  1 
Yea,  if  thy  greater  knowledge  should  prompt  thee  to  do, 
unnecessarily,  that  which  (really,  and  abstracting  from 
circumstances)  is  not  a  sin  ;  but  which  another  took  to  be 
so,  and  thence  takes  a  liberty  to  do  other  things  that  are 
certainly  sinful ;  yet  walkest  thou  not  charitably.  Through 
thy  knowledge  shall  a  weak  brother  perish  and  be  destroy- 
ed, for  whom  Christ  died  ?  Rom.  xiv.  15.  with  1  Cor.  viii. 
10,  11.  Suppose  the  process  be,  as  from  sitting  in  an  idol's 
temple  to  idolatrj%  so  from  needless  sitting  in  a  tavern,  to 
drunkenness  or  other  consequent  debaucheries.  But  if 
the  thing  be,  in  its  first  instance,  unquestionably  sinful,  of 
how  horrid  consequences  are  the  enormities  of  such  as 
have  been  taken  to  be  men  of  sanctity,  beyond  the  com- 
mon rate?  What  a  stumbling  block  to  multitudes  !  How 
much  better  might  it  have  been  for  many  that  are  of  the 
Christian  profession,  if  such  had  never  been  Christians  ! 
And  most  probably  for  themselves  also  !  No  doubt  it  had 
been  more  for  the  honour  of  the  Christian  name.  How 
many  may  be  tempted  to  infidelity  and  atheism  by  one 
such  instance  !  And  whereas  those  scandalized  persons  do 
often,  afterwards,  incur  this  fearful  guilt  of  rejoicing  in 
the  iniquity  of  such,  even  that  also  they  have  to  answer 
for,  with  all  the  rest. 

2.  Charily  requires,  not  only  that  we  do  not  procure, 
but  that  we  labour,  as  much  as  is  possible,  to  prevent  the 
sin  of  others.  What,  in  this  kind,  we  are  not  to  rejoice  at, 
we  should  hinder.  And  indeed  what  we  do  not  hinder,  if 
it  be  in  our  power,  we  cause. 

3.  We  should  not  be  over-forward  to  believe  ill  of 
others.  Charity  will,  while  things  are  doubtful,  at  least, 
suspend.  See  how  immediately  conjunct  these  two  things 
are.  It  thinketh  no  evil,  rejoiceth  not  in  iniquity,  (v.  5.  6.) 
it  is  not  imaginative  or  surmising.  And  in  the  followmg 
verse,  (on  the  better  part,  it  must  be  understood,)  it  be- 
lieveth  all  things,  hopethall  things;  i.e.  briefly,  it  is  unapt 


488 


OP  CHARITY  IN  REFERENCE 


to  believe  ill  without  ground,  and  hopes  well,  as  long  as 
there  is  any.  But  it  is  not  so  blindly  partial,  as  to  shut  its 
eyes  against  apparent  truth  (of  which  more  in  its  place.) 

4.  Much  less  should  we  report  things  at  random,  to  the 
prejudice  of  others.  That  character  of  an  inhabitant  in 
the  holy  hiU,  must  not  be  forgotten,  that  taketh  not  up  a 
reproach  against  his  neighbour. 

5.  If  the  matter  particularly  concern  ourselves,  and  cir- 
cumstances comply,  we  must  have  recourse  first  to  the 
supposed  ofiender  himself,  and  (as  our  Sariour  directs)  tell 
him  his  fault  between  him  and  thee  alone.  Matt,  xviii.  15. 

C.  We  ought  to  compassionate  his  case.  Not  rejoicing 
in  iniquity,  may  have  in  it  a  (.auui!.  More  may  be  meant ; 
We  are  suire  more  is  elsewhere  enjoined,  solemn  mourn- 
ing, and  the  omission  severely  blamed.  Ye  are  puffed  up, 
(1  Cor.  V.  2.)  (not  perhaps  so  much  with  pride,  as  vanity, 
and  lightness  of  spirit,  as  a  bladder  swollen  with  air, 
which  is  the  significancy  of  that  word,)  Emd  have  not 
rather  mourned.  Perhaps  he  is  burdened  with  grief  and 
shame.  A  Christian  heart  cannot  be  hard  towards  such 
a  one  in  that  case.  We  are  to  bear  one  another's  burdens, 
and  so  fulfil  the  law  of  Christ,  Gal.  vi.  2. 

7.  We  should,  as  our  capacity  and  circumstances  invite 
or  allow,  (at  least  by  our  prayers,)  endeavour  his  recovery. 
And  therein  use  all  the  gentleness  which  the  case  admits, 
and  which  is  suitable  to  a  due  sense  of  common  human 
frailty.  Take  the  instruction  in  the  apostle's  own  words, 
(Gal.  vi.  1.)  Brethren,  if  a  man  be  overtaken  in  a  fault, 
ye  which  are  spiritual,  restore  such  a  one  in  the  spirit  of 
meekness,  considering  thyself,  lest  thou  also  be  tempted. 

8.  We  must  take  heed,  upon  one  man's  account,  of 
censuring  others  ;  for  such  as  we  know  to  be  faulty,  those 
that  for  ought  we  know  (and  therefore  ought  to  hope)  are 
innocent.  A  practice  most  absurd  and  unrighteous,  con- 
trary to  common  reason  and  justice,  as  well  as  charity. 
Yet  that  whereto  some  are  apt  to  assume  a  licence,  upon 
so  slender  and  senseless  a  pretence,  i.  e.  because  .some  that 
have  under  a  show  of  piety,  hidden  the  impurities  of  a 
secretly  vicious  life  ;  others  that  are  openly  profane,  and 
lead  notoriously  lewd  and  flagitious  lives,  (who,  though 
bad  enough,  are  so  far  the  honester  men.)  do  add  to  all 
their  other  wickedness,  that  folly  and  madness,  as  to  count 
all  men  hvpocrites  that  are  not  as  bad  as  themselves ;  and 
reckon  there  is  no  such  thing  as  real  religion  in  the  world. 
A  like  case  as  if,  because  sometimes  spectres  have  appear- 
ed in  human  shape,  one  should  conclude  there  is,  there- 
fore, no  such  creature  on  earth  as  a  very  man. 

2.  But  there  are  also  other  things  that  ought  to  come 
into  practice,  in  the  case  of  other  men's  sinning,  very 
suitable  to  the  case,  and  not  unsuitable  to  charity.  Which, 
though  they  proceed  more  directly,  rather,  from  some 
other  principle,  yet  are  not  inconsistent  with  this,  (as  the 
graces  of  God's  Spirit  and  the  duties  of  Christians  never 
interfere,  so  as  to  obstruct  or  hinder  one  another,) — things 
which,  though  charity  do  not  expressly  command,  yet  are 
otherwise  commanded,  and  which  charily  doth  not  forbid. 
As, 

1.  That  we  labour  to  avoid  the  contagion  of  their  ex- 
ample ;  that  we  take  not  encouragement  to  sin  from  their 
sinning.  They  are  not  our  rule.  We  have  not  so  learn- 
ed Christ. 

2.  That  we  take  warning  by  it ;  and  endeavour  that 
their  example  may  not  only  not  be  tempting  to  us,  but  that 
it  may  be  monitory.  AVe  should  reckon  such  things  are 
our  examples,  for  this  purpose,  (1  Cor.  x.)  and  were  not 
only,  heretofore,  recorded  and  written,  but  they  are  also, 
in  our  own  days,  permitted  to  fall  put  for  our  admonition. 
We  that  think  we  stand,  should  therefore  take  heed  lest 
we  fall.  And  must  remember  we  are  to  stand  by  faith, 
and  are  not  to  be  high-minded,  but  fear.  'Tis  a  costly  in- 
struction that  is  given  us  in  such  instances.  Consider  the 
dolour  and  pangs  that  they  may  perhaps  endure  who  are 
our  monitors.  If  they  do  not  cry  to  us  to  beware,  their 
case  doth.  Reckon  as  the  Psalmist,  (Ps.  Ixxiii.)  It  is  good 
for  you  to  draw  near  to  God;  they  that  are  far  from  him 
shall  perish.  Labour  to  be  sincere,  living  Christians.  Let 
me  tell  you  what  I  have  often  inculcated.  A  mere  form 
of  godliness  will  one  time  or  other  betray  you.  And  that 
it  is  not  being  of  this  or  that  party,  conjoined  with  a  for- 
mal, lifeless  religion,  that  will  secure  you  from  being 


public  scandals  on  earth,  and  accursed  wretches  in  hell. 
Let  every  one  prove  his  own  work,  and  make  thoiough 
work  of  It ;  so  shall  he  have  rejoicing  in  himself,  and  not 
m  another,  Gal.  vi.  (yea,  though  he  may  have  much  cause 
of  mourning  for  another,)  for  every  one  must,  at  last,  bear 
his  own  burden  and  give  an  account  of  himself  to  God. 

3.  Seriously  bless  God  for  being  kept  from  gross  and 
scandalous  enormities.  Such  words  savour  well,  spoken 
with  deep  humility,  and  unfeigned  sense  of  Divine  favour, 
not  with  Pharisaical  ostentation  and  scorn,  "  God,  I  thank 
thee  I  am  not  as  other  men."  Jf  the  poor  man  was  so 
transported,  and  poured  out  his  soul  in  tears  of  gratitude 
to  God,  upon  the  sight  of  a  toad,  that  he  was  not  such  a 
creature  ;  how  much  more  cause  is  there  for  it,  upon  the 
sight  of  a  gross  sinner  !  For,  I  should  think,  "  Who  made 
me  differ  ')  Why  was  not  I  the  example  "!  and  reduced  to 
such  a  condition,  before  which  I  would  prefer  the  greatest 
sinless  misery  m  all  the  world  1" 

There  is  a  threefold  degree  of  mercy  in  our  preserva- 
tion from  more  heinous  and  reproachful  wickedness.  We 
may  owe  it  to  nature,  that  less  inclines  us  to  some  sins,  as 
gluttony,  drunkenness,  &c.  to  external  succedaneous  pro- 
vidence, that  keeps  us  out  of  the  way  of  temptation ;  or  to 
victorious  grace,  able  to  prevail,  both  against  corrupt  in- 
clinations of  nature,  and  whatsoever  temptations  also. 
God  is  to  be  acknowledged  in  all.  He  is  the  Author  of 
nature,  the  Ruler  in  providence,  the  Fountain  of  grace. 
Under  the  first  of  these  notions,  he  ought  more  to  be  eyed 
and  praised,  than  the  most  are  aware  of  I  could  tell  you, 
if  it  were  seasonable,  of  some  (and  no  despicable)  heathen 
philosophy,  which  speaks  of  such  an  cvdtvTn,  or  goodness  of 
natural  temper,  (though  the  word  hath  also  another  signi- 
fication,) that  is  said  to  carry  in  it  a  sort  of  seminal  prc>- 
bity  and  virtue  :  which,  when  it  shall  be  observed  how 
some  others  have  the  seeds  of  grosser  vitiosity,  and  of  all 
imaginable  calamities,  more  plentifully  sown  in  their  na- 
tures, there  is  no  little  reason  to  be  thankful  for.  Though 
all  are  bad  enough  by  nature  to  be  children  of  wrath,  and 
for  ever  miserable  without  special  mercy ;  and  though 
again,  none  have  so  bad  natures,  as  to  be  thereby  excus- 
able in  wickedness,  (they  should  endeavour,  and  seek  re- 
lief the  more  earnestly,)  yet  some  are  less  bad,  and  their 
case  more  remediable,  by  ordinary  means ;  and  therefore 
the  difterence  should  be  acknowledged  with  gratitude. 
And  surely  there  is  no  small  mercy,  in  being  kept  out  of 
the  way  of  temptation,  by  the  dispensation  of  a  more  fa- 
vourable providence,  that  orders  more  advantageously,  the 
circumstances  of  their  conditions  in  the  world,  so  as  they 
are  less  exposed  to  occasions  of  sin  than  others  are. 
Which  providence  I  called  succedaneous,  for  distinction's 
sake  ;  becau.se  even  the  difference  of  natural  tempers  is 
owing  to  a  former  providence.  But  now  who  can  tell, 
what  they  should  be,  or  do,  in  such  circumstances  as  might 
have  befallen  them"!  'Tis  a  singular  favour,  not  to  be  ex- 
po.sed  to  a  dangerous  trial,  whereof  we  k"now  not  the  issue. 
Nor  vet  should  any  satisfy  themselves  without  that  grace 
which  can  stem  the  tide.  "Which  they  that  possess,  how 
should  thev  adore  the  God  of  all  grace  ! 

4.  Charity  doth  not  forbid,  and  the  case  itself  requires, 
that  when  others  do  grossly  and  scandalously  sin,  we 
should,  at  length,  upon  plain  evidence,  admit  a  conviction 
of  the  matter  of  fact.  For,  otherwise,  we  cannot  perform 
the  other  duty  towards  them,  unto  which  charity  doth  most 
expressly  oblige,  nor  discharge  a  higher  duty,  which  an- 
other love  requires,  that  ought  to  be  superior  to  all  other. 
No  charity  can  oblige  me  to  be  blind,  partial,  unjust,  un- 
true to  the  interest  of  God  and  religion.  When  we  are 
told  in  the  text.  It  rejoices  not  in  iniquity,  'tis  added  in  the 
next  breath,  It  rejoices  in  the  truth:  i.e.  in  equity  and 
righteous  dealing.  We  are  not  to  carry  alike  to  good  men 
and  bad ;  and  are  therefore  sometime  to  distinguish  them, 
if  there  be  a  visible  ground  for  it,  or  to  take  notice  when 
they  manifestly  distinguish  themselves.  For  it  is  neces- 
sary to  what  is  next  to  ensue  :  ri-.  that, 

5.  We  are  to  decline  their  society ;  i.  e.  when  their  hei- 
nous guilt  appears,  and  while  the'ir  repentance  appears 
not.  Scripture  is  so  plain  and  copious  to  this  purpose, 
that  it  would  suppose  them  veiy  ignorant  of  the  Bible,  for 
whom  it  should  be  needful  to  quote  texts.  We  must 
avoid  them  for  our  own  sake,  that  we  be  not  infected,  nor 


TO  OTHER  MEN'S  SINS. 


4S9 


be  partakers  in  their  sin  and  guilt.  For  theirs,  (and  so 
charity  requires  it,)  that  they  may  be  ashamed,  which  may 
be  the  means  of  their  reduction  and  salvalion  :  and  (which 
is  most  considerable)  for  the  honour  of  the  Christian  re- 
ligion, that  it  may  be  vindicated,  and  rescued  from  re- 
proach, a-s  much  as  in  us  lies.  It  ought  to  be  very  grievous 
to  us,  when  the  reproach  of  our  religion  cannot  be  rolled 
away  without  being  rolled  upon  this  or  that  man  ;  if,  es- 
pecially, otherwise  valuable.  But  what  reputation  ought 
to  be  of  that  value  with  us,  as  his  that  bought  us  with  his 
blood  1  The  great  God  is  our  example,  who  refuses  the 
fellowship  of  apostate  persons,  yea  and  churches:  departs, 
and  withdraws  his  affronted  glory.  It  is  pure,  and  de- 
clines all  taint.  When  high  indignities  are  offered,  it 
takes  just  offence,  and  with  a  majestic  shyness  retires. 
None  have  been  so  openly  owned  by  the  Lord  of  glory,  as 
that  he  will  countenance  them  in  wickedness.  Though 
CoDiah  (he  tells  us,  expressing  a  contempt  by  curtailing 
his  name)  were  the  signet  on  his  right  hand,  yet  would  he 
pluck  him  thence.  Yea,  and  our  Saviour  directs.  If  our 
right-hand  itself  prove  offensive,  we  must  cast  it  from  us. 
Matt.  V.  30.  And  to  the  same  purpose,  (chap,  xviii.)  in  the 
next  words  after  he  had  said.  Wo  to  the  world  because  of 
offences:  it  must  be  that  offences  will  come,  but  wo  to 
him  by  whom  the  offence  cometh.  Wherefore  if  ihy  hand 
offend,  &c.  ver.  7,  8.  It  must  be  done  as  to  a  hand,  a  limb 
of  our  body,  with  great  tenderness,  .sympathy,  and  sense  of 
smart  and  pain  ;  but  it  must  be  donc^  Dilectianem  audio, 
non  comnunicationem ;  I  h^af  of  lave,  tiot  communion,  saith 
an  ancient  upon  this  occasion. 

6.  We  must  take  heed  of  despondency,  by  reason  of  the 
sins  of  others,  or  of  being  discouraged  in  the  way  of  godli- 
ness ;  much  more  of  being  diverted  from  it.  Indeed  the 
greatest  temptation  which  this  case  gives  hereunto,  is  (to 
this  purpose)  verj-  inconsiderable  and  contemptible,  i.  e. 
that  by  rea.son  of  the<i  lascivious  ways  of  some,  (as  that 
word  signifies,  and  is  fittest  to  be  read  ;  referred  to  the  im- 
purities of  the  Gnostics,  as  they  came  to  be  called,)  the 
way  of  truth  (i.  e.  Christianity  itself)  is  evil  spoken  of. 
But  this  ought  to  be  heard  (in  respect  of  the  scoffers  them- 
selves with  great  pity,  but)  in  respect  of  their  design  to 
put  serious  Christians  out  of  their  way,  with  disdain ;  and 
with  as  little  regard,  or  commotion  of  mind,  as  would  be 
occasioned  (so  one  well  expresses  it)  to  a  traveller,  intent 
upon  his  journey,  by  the  mowes  and  grimaces  of  monkeys 
or  baboons.  Shall  I  be  disquieted,  grow  weary,  and  for- 
sake my  wa5',  because  an  unwary  person  stumbles,  and 
falls  in  it,  and  one  ten  times  worse,  and  more  a  fool  than 
he,  laughs  at  him  for  if?  We  must  in  such  cases  mourn 
indeed  for  both,  but  not  faint.  And  if  we  mourn,  upon  a 
true  account,  we  shall  easily  apprehend  it,  in  its  cause. 
very  separable  from  fainting  and  despondencv.  It  is  a 
discouraging  thing  for  any  party  to  be  stigmatized,  and 
have  an  ill  mark  put  upon  them,  from  the  defection  of  this 
or  that  person  among  them,  that  was,  perhaps,  what  he 
seemed  not,  or  was  little  thought  to  be.  But  if  we  be  more 
concerned  for  the  honour  of  the  Christian  name,  than  of 
any  one  party  in  the  world,  our  mourning  will  not  be, 
principally,  upon  so  private  an  account.  All  wise  and 
good  men,  that  understand  the  matter,  will  heartily  concur 
with  us,  and  count  themselves  obliged  to  do  so.  None  that 
are  such,  or  any  man  that  hath  the  least  pretence  to  rea- 
son, justice,  or  common  sense,  will  ever  allow  themselves 
to  turn  the  faults  of  this  or  that  particular  person  (that  are 
discountenanced  as  soon  as  they  are  known)  to  the  re- 
proach of  a  party.  For  others,  that  are  aptest  to  do  so, 
men  of  debauched  minds  and  manners;  with  whom,  not 
being  of  this  or  that  party,  but  religion  itself,  is  a  reproach. 
I  would  advise  all  serious  and  sober-minded  Christians, 
(of  whatsoever  way  or  persuasion,)  if  they  be  twitted  with 
the  wickedness  of  any  that  seemed  to  be  such  and  were 
not,  to  tell  the  revilers,  "  They  are  more  akin  to  you  than 
to  us,  and  were  more  of  your  party  (howsoever  they  dis- 
guised themselves)  than  of  any  other  we  know  of." 

And  if  yet,  after  all  this,  any  will  give  them.selves  the 
liberty  to  rejoice  at  the  sins  of  other  tiien,  and  make  them 
the  matter  of  their  sport  and  divertisement,  or  take  any  the 
least  pleasure  in  observing  them,  I  have  but  these  two 
things,  in  the  general,  to  say  to  them ;— You  have  no 

c  Tcrtulliiin. 


reason  to  rejoice. — You  have  great  reason  for  the  con- 
trary. 

You  have  first,  no  reason  to  rejoice  :  for  produce  your 
cause,  let  us  hear  your  strong  reasons. 

1.  Is  it  that  such  are  like  you,  and  as  bad  men  as  your- 
selves 1     But, 

1.  What  if  they  be  not  like  youl  Every  one,  perhaps, 
is  not,  at  whose  sins  (real  or  supposed)  you  at  a  venture 
take  liberty  to  rejoice  ;  what  :t  your  guilt  be  real,  theirs 
but  imagined  1  Sometimes  through  your  too  much  haste, 
it  may  prove  so ;  and  then  your  jest  is  spoiled,  and  you 
are  found  to  laugh  only  at  your  own  shadow.  At  least 
you  cannot,  many  times,  so  certainly  know  another's  guilt 
as  you  may  your  own  ;  and  so  run  the  hazard  (which  a 
wise  man  would  not)  of  making  yourselves  ike  ridicule. 
And  supposing  your  guess,  m  any  part,  hit  ri  ^ht;  what  if 
those  others  sin  by  surprise,  yon  by  design  1  they  in  aa 
act,  you  in  a  course  1  they  in  one  kind  of  lewdnes,s,  you  in 
every  kind!  they  sin  and  are  penitent,  y..u  sin  and  art 
obdurate  !  they  return,  you  persevere  !  they  are  aishamed, 
you  glory  "!  These  are  great  differences  (if  they  are  really 
to  be  found)  in  any  snch  case.     But, 

2.  If  they  be  not  found,  and  those  others  be  like  you 
throughout,  every  whit  as  bad  as  yourselves,  this  is  sure 
no  great  matter  of  glorying,  that  I  am  not  the  veiT  worst 
thing  in  all  the  world !  the  vilest  creature  that  ever  God 
made!  Should  it  be  a  solace  to  me  also  that  there  are 
devils,  who  may  perhaps  be  somewhat  worse  than  they  or 
I "!  Nor  though  they  fall  in  never  so  entirely  with  you  in 
all  points  of  wickedness,  will  that  much  mend  your  mat- 
ter"! Can  their  wit  add  to  yours,  prove  there  will  be  no 
judgment-day  1  or  that  there  is  no  God  1  or,  if  that  per- 
formance fail,  can  their  power  and  yours  defend  you 
against  the  Almighty  1  Though  hand  join  in  hand,  the 
wicked  will  not  go  unpunished.     Or  again, 

•2,  Suppose  you  are  not  .of  the  debauched  crew ;  is  this 
your  reason  \vhy  you  at  least  think  you  may  indulge  your- 
self some  inward  pleasure,  that  wickedness  (you  ob.serve) 
breaks  out  among  them  w-ho  are  of  a  distinct  parly  from 
vou,  which  you  count  may  signily  somewhat  to  the  better 
reputation  of  your  own1 

But  are  you  then  of  a  party  of  which  you  are  sure  there 
are  no  ill  men  ?    There  are  too  many  faults  among  all 
parties;  but  God  knows  it   is  fitter  for  us  all  to  mend, 
than  to  recriminate.     Yea,  but  the  party  we  are  of,  pro- 
fesses noi  so  much  strictness.  No"!  What  party  should  you 
be  o(,  that  professes  less  strictness  7  What  more  lax  rule  of 
morals  have  you  than  other  Christians'!    Do  you  not  pro- 
fess subjection  to  the  known  rules  of  the  Bible,  concerning 
Christian  and  civil  conversation  1  You  do  not  sure  profess 
rebellion  and  hostility  against  the  Lord  that  bought  you! 
Doth  not  your  baptismal  covenant  (which  you  are  suppos- 
ed to  avow)  bind  you  to  as  much  strictness  as  any  other 
Christian  1  and  can  there  be  any  other  more  sacred  bond  1 
But  if  in  other  things,  than  matters  of  civil  conversation, 
such  delinquent  persons  were  of  a  stricter  profession,  (sup- 
pose it  be  in  matters  of  religion  and  worship,)  doth  that 
delinquency  prove,  that  in  those  other  things,  you  are  in 
the  right  and  they  are  in  the  wrong  ?     Doth  the  wicked- 
ness of  any  person,  against  the  rules  of  the  common,  as 
well  as  his  own  stricter  profession,  prove  the  profession  he 
is  of  to  be  false  1     Then,  wherein  the  profession  of  pro- 
lestants  is  stricter  than  of  other  Christians,  the  notorious 
sins  of  wicked  protestants,  will  conclude  against  the  whole 
profession.    And  the  wickedness  of  a  Christian,  because 
Christianity  is  a  stricter  profession  than   paganism,  will 
prove  the  Christian  religion  to  be  false.    Who  doubts  but 
there  may  be  found,  of  the  Roman  communion,  better  men 
than  some  protestants,  and  of  pagans,  better  men  than  some 
Christians  "!     But  then,  they  are  better,  onlv  in  respect  of 
some  things,  wherein  all  Christians, or  all  men,  do  agree  in 
their  sentiments,  not  in  respect  of  the  things  wherein  they 
differ.  And  the  others  are  worse,  in  things  that  have  no  con- 
nexion with  the  matter  of  difference.  Enough  is  to  be  (bund 
to  this  purpose,  in  some  of  the  ancients,  writing  on  the  be- 
half of  Christians,  which  we  need  not,  in  so  plain  a  case. 
Nor  can  it  be  thought,  that  men  of  any  understandiug  and 
sobrietv,  will  make  this  any  argument,  one  way  or  other; 
or  think  them  at  all  justifiable,  that  glory  in  other  men'.s 
d  aet.\ytitti%,  3Pet  ii  2. 


490 


OF  CHARITY  IN  REFERENCE  TO  OTHER  MEN'S  SINS. 


wickedness,  upon  this  or  any  other  account.  For  such 
therefore,  as  are  of  so  ill  a  mind,  and  think  being;  of  a 
different  party  ^ves  them  licence,  they  ought  to  know, 
they  make  themselves  of  the  same  party;  and  that  upon  a 
worse  account,  than  any  dilference  in  the  rituals  of  reli- 
gion can  amount  to.  Upon  the  whole,  your  reason  then 
(allege  what  you  will)  is  no  reason,  and  argues  nothing 
but  shortness  of  discourse  and  want  of  reason ;  or  that  you 
would  fain  say  something  to  excuse  an  ill  practice,  when 
you  have  nothing  to  say.     But  I  must  add, 

2.  That  you  have  much  reason  to  the  contrar}',  both 
upon  the  common  account,  and  your  own. 

1.  Upon  the  common  account.  That  the  Christian 
world  should,  while  it  is  so  barren  of  serious  Christians, 
be  so  fertile,  and  productive  of  such  monsters !  made  up 
of  the  sacred  Christian  profession,  conjoined  with  (even 
■worse  than)  peiganish  lives  !  And  the  more  of  sanctity  any 
pretend  to,  the  more  deplorable  is  the  case,  when  the 
wickedness  breaks  forth,  that  was  concealed  before,  under 
the  vizor  of  that  pretence.  Is  this  no  matter  of  lamentation 
to  you  1  or  will  you  here,  again,  say,  your  unrelatedness 
to  their  party,  makes  you  unconcerned  t  If  it  do  not  jus- 
tify j'our  rejoicing,  it  will  sure  (you  think)  excuse  your 
not  mourning.  Will  it  so  indeed  1  Who  made  you  of  a 
distinct  party  ?  Are  you  not  a  Christian  1  or  are  you  not  a 
protestant  ^  And  what  do  you  account  that,  but  reformed, 
primitive  Christianity  1  And  so,  the  more  it  is  reformed, 
the  more  perfectly  it  is  itself  Who  put  it  into  your  power 
to  make  distinguishing  additions  to  the  Christian  religion, 
by  which  to  sever  yourselves  from  the  body  of  other  Chris- 
tians in  the  world,  so  as  not  to  be  concerned  in  the  affairs 
of  the  body  1  If  this  or  that  member  say,  "  I  am  not  of  the 
body,  is  it  therefore  not  of  the  body"?"  'Is  it  not  the  Chris- 
tian name  that  i.'-,  dishonoured  bv  the  scandalous  lives  of 
them  that  bear  that  nam°  1  Whose  laws  are  they  that  are 
broken,  the  laws  of  this  or  that  party  1  or  are  thev  not  the 
laws  of  Christ?  Will  you  say  you  are  unrelated  to  him 
too  1  or  have  no  concern  wit'n  him  ■?  Can  any  partv  be 
united  within  itself  by  so  sacred '.ies,  as  all  true  Christians 
are  with  the  whole  body  of  Christ  i.  I  know  no  way  you 
have  to  be  unconcerned  in  such  cases,  as  the  matter  of 
your  humiliation,  (when  they  occur  within  your  notice) 
but  by  renouncing  your  Christianity.  Nor,  indeed,  would 
that  serve  the  turn.  For  what  will  you  do  with  your  hu- 
manity 1  Are  you  not  still  a  man,  if  you  wouii  be  no  lon- 
ger a  Christian  1  And  even  that,  methinks,  should  oblige 
us  to  bewail  the  depravedness  and  dishonour  of  the  nature 
and  order  of  human  creatures!  that  they  who  were  made 
for  the  societ}'  of  angels,  yea,  and  of  the  blessed  God  him- 
self, should  be  foimd  delighting  and  wallowing  in  worse 
impurities  than  those  of  the  dog  or  swine. 

The  more  strictness  in  morals  they  have  (falsely)  pre- 
tended to,  the  greater  is  your  obligation  to  lament  their 
violating  those  sacred  rules,  which  you  also  profess  to  be 
subject  to,)  and  not  the  less.  Do  I  need  to  tell  you,  that 
even  among  pagans,  where  a  profession  of  greater  strict- 
ness had  once  been  entered  into,  an  apostacy  to  gross  im- 
moralities hath  been  the  matter  of  very  solemn  lamenta- 
tion. As  in  the  school  (or  church  should  I  call  it  1)  of  Py- 
e  Jambl.  de  vk.  Pjth. 


thagoras,  where,  when  any  that  had  obliged  themselves  U) 
the  observation  of  his  virtuous  precepts,  did  afterwards 
lapse  into  a  vicious  » course,  a  funeral  and  solemn  mourn- 
ing was  held  for  them,  as  if  they  were  dead. 

•2.  On  your  own.  For  when  our  Saviour  saith.  Wo  to 
that  man  by  whom  offence  cometh,  doth  he  not  also  say, 
Wo  to  the  world  because  of  offences  1  And  who  would 
not  fear  and  lament  his  share  in  that  wo  "?  Are  you  proof 
against  all  hurt  by  another's  sin"!  What  if  it  encourage 
you  to  sin  too  1  What  if  it  harden  you  in  it  1  How  many 
do  some  men's  sins  dispose  to  atheism !  and  to  think  there 
is  nothing  m  religion  !  And  if  you  felt  in  yourselves  an 
inclination  to  rejoice  in  them,  that  itself  argues  the  infec- 
tion hath  caught  upon  you  ;  seized  your  spirits,  and  cor- 
rupted your  vitals :  so  that  you  have  cause  to  lament  even 
your  having  rejoiced;  to  be  afflicted,  and  mourn,  and 
weep;  to  turn  your  laughter  to  mourning,  and  your  joy  to 
heaviness,  James  iv.  One  would  think  them  indeed  but 
half  men,  and  scarce  any  Christians,  that  can  allow  them- 
selves so  inhuman  and  unhallowed  a  pleasure,  as  rejoi- 
cing in  another's  sin  1  'Tis  very  unworthy  of  a  man  to 
take  pleasure  in  seeing  his  fellow-man  turning  beast. 
There  is  little  m  it  of  the  ingenuity  that  belongs  to  human 
nature,  to  delight  in  the  harms  of  others  ;  much  less  of  the 
prudence,  to  make  sport  of  a  common  mischief  And 
would  a  Christian  rejoice  in  the  disadvantages  of  his  own 
cause  ■?  and  in  the  dishonour  and  reproach  of  the  very 
name  which  he  himself  bears  1 

To  conclude.  One  would  think  no  more  should  be  need- 
ful to  repress  in  any  this  ill  inclination,  than  to  consider, — 
what  .sin  is,  wherein  they  rejoice, — and  what  charity  is, 
which  is  violated  by  their  doing  so.  What,  to  rejoice  in 
sin  !  that  despitesthe  Creator,  and  hath  wrought  such  tra- 
gedies in  the  creation  !  that  turned  angels  out  of  heaven  ! 
man  out  of  paradise !  that  hath  made  the  blessed  God 
so  much  a  stranger  to  our  world,  broken  off  the  inter- 
course, in  so  great  part,  between  heaven  and  earth ;  ob- 
structed the  pleasant  commerce,  which  had,  otherw-ise, 
probably  been  between  angels  and  men  !  so  vilely  debased 
the  natiire  of  man,  and  provoked  the  displeasure  of  his 
Maker  against  him  !  that  once  overwhelmed  the  world  in 
a  deluge  of  water,  and  w-ill  again  ruin  it  by  as  destructive 
fire !  To  rejoice  in  so  hateful  a  thing,  is  to  do  that  mad 
part,  to  ca.st  about  firebrands,  arrows,  and  death,  and  say, 
"  Am  not  I  in  sport  1"  And  to  do  that  which  so  highly  of- 
fends against  charity!  so  divine  a  thing  !  the  offspring  of 
God !  the  birth  of  heaven,  as  it  is  here  below,  among  us 
mortals  ;  the  beauty  and  glor>'  of  it,  as  it  is  there  above,  in 
its  natural  seat;  the  eternal  bond  of  living  union,  among 
the  blessed  spirits  that  inhabit  there,  and  which  would 
make  our  world,  did  it  universally  obtain  in  it,  another 
heaven.  Consider  from  whom,  and  from  what  region,  that 
must  proceed,  which  is  so  contrary  to  God  and  heaven. 
If  any  will  vet,  in  despite  of  Divine  love  itself,  laugh  on, 
at  so  foul  and  frightful  a  thing  as  sin  is,  'tis  too  likely  to 
prove  the  Sardonian  laughter;  i.  e.  (as  some  explain  that 
proverb)  of  them  that  die  laughing ;  conclude  their  lives 
and  their  laughter  both  together ;  and  only  cease  to  laugh 
and  to  live  in  the  same  last  breath. 


THE  RIGHT  USE  OF  THAT 


ARGUMENT    IN    PRAYER, 


FROM  THE  NAME  OF  GOD; 


ON  BEHALF  OF  A  PEOPLE  THAT  PROFESS  IT. 


PREFACE. 

No  sort  of  men  have  ever  pretended  to  religion,  who  have  not  allowed  unto  prayer  a  very  eminent  place  in  it.  And 
so  much  a  deeper  and  more  potent  principle  is  religion  in  the  nature  of  man  than  reason,  (though  both  are  miserably 
perverted  and  enfeebled.)  that  the  former  doth  secretly  prompt  men  (especially  in  great  distres.ses)  to  pray,  and  expect 
relief  by  prayer,  when  the  way  wherein  it  is  efficacious  cannot  so  well  be  explicated  or  apprehended  by  the  other. 

And  as  prayer  hath  ever  been  reckoned  a  very  principal  part  of  religion  ;  so  hath  intercession  for  others  been  wont 
to  be  accounted  a  very  fit  and  proper  part  of  prayer. 

In  the  general,  prayer  is  most  evidently  a  duty  of  natural  religion,  a  dictate  of  nature,  which  every  man's  own  mind 
suggests  to  him,  or  mav  be  appealed  to  about  it '.  (should  not  a  people  seek  imto  their  God  1)  Whence  thai  perwnated, 
eloquent  patron  of  the  Christian  cause,  urging  for  the  conviction  of  his  heathen  adversary,  the  common  practice  of 
people  m  their  extremities,  to  lift  up  (even  untaught)  their  hands  and  eyes  to  heaven,  fitly  says  of  it,»  Vulgi  isU  nat'w- 
ralis  est  sermo,   That  tkey  do  herein,  as  it  zccre,  but  speak  ihe  language  of  Salure. 

Now  hereupon,  the  inipression  of  that  primitive  law  of  nature,  (not  quite  worn  out  from  the  mind  of  man,  even  in 
this  his  verj-  degenerate  state,)  to  love  our  neighbours  a.s  ourselves,  doth  as  a  natural  instinct,  secretly  prompt  us  to 
pray  for  o:hers,~whom  we  cannot  otherwise  help,  (especially  such  to  whom  we  have  more  peculiar  obligations,  who 
are  in  a  more  especial  sense  our  neighbours,)  as  (at  least  in  our  last  necessities)  we  do  for  ourselves. 

In  which  recourse  to  God,  whether  for  ourselves  or  others,  we  are  led  by  a  sense  of  our  own  impotency  and  depend- 
ent state  from  a  deeply  inward  apprehension  of  a  Deity,  that  is,  (as  Epicunis  himself  seems  constrained  to  acknow- 
ledge concerning  the  idea  of  God,)  even  proleptical,  or  such  as  prevents  reason.  So  that  we  io  not,  being  urged  by 
the  pinching  necessity  of  the  case,  stay  to  deliberate  and  debate  the  matter  with  ourselves  iow  this  course  should 
bring  relief,  but  do  even  take  it  for  granted,  that  it  may ;  by  an  apprehension  that  is  earlier  in  us,  than  any  former 
reasoning  about  it,  and  beins  prior  to  it,  is  also  not  suppressed  by  it,  but  prevails  against  i-,  if  there  be  any  thing  in 
reason  objected,  which  we  cannot  so  clearly  answer. 

Yet  when  we  do  bring  the  matter  to  a  rational  discussion,  we  find  that  in  our  concept-on  of  God  we  have  the  appre- 
hension of  so  perfect  and  excellent  a  nature,  that  we  cannot  suppose  he  should  be  moved  by  anything  foreign  to  him- 
self, or  that  we  can  inform  him  of  anv  thins  he  knew  not  before,  or  incline  him  to  aay  thing  to  n  hich  his  own  n.-"  jre 
inclines  him  not.  And  therefore  that  though  the  wise  and  apt  course  of  his  government  over  intelligent  cre-'ures 
requires  that  they  should  be  apprehensive  of  their  own  concernments,  (whether  personal  or  that  beloi.g  to  th^ro,  as 
they  are  in  communities)  and  pay  a  solemn  homage  to  his  sovereign  power  and  goodness,  by  supplicaacg  hin>  about 
them,  yet  that  if  he  hear  their  prayers,  it  must  not  be  for  their  sakes,  but  his  own.  Therefore  also  it  cannot,  upon 
strictest  reasoning,  but  seem  most  dutiful  to  him  and  hopeful  for  ourselves,  that  our  prayers  should  be  concei  ed  after 
such  a  tenor,  as  may  be  most  agreeable  unto  that  apprehension. 

The  Holy  Scriptures  and  the  Divine  Spirit  do  both  aim  at  the  recovery  of  apostate  mnn,  and  the  repairing  the  de- 
cays of  his  degenerate  nature,  and  do  therefore  (besides  what  was  necessary  to  be  added)  renew  the  dictates  of  the  law 
of  nature,  the  one  more  expressly  representing  them,  the  other  impressing  them  afresh,  and  re-implan'ing  them,  in 
the  hearts  of  all  that  are  bom  of  (jod.  Therefore,  that  external  revelation  of  the  mind  and  will  of  God  doth  direct, 
and  his  blessed  Spirit  (which  is  pleased  to  be  in  all  his  chiMren  the  Spirit  of  grace  and  supplication)  doth  inwardly 
prompt  them,  not  only  to  prav,  (in  reference  to  their  single  and  common  concernments,)  but  to  I'orm  their  prayers 
after  this  tenor ;  which  is  to  be  seen  in  their  so  frequent  use  of  this  argument  in  prayer,  from  the  name  of  God. 

Whereupon,  in  a  time  when  we  are  so  much  concerned  to  be  verv  instant  in  prayer,  not  only  each  of  us  for  himself, 
but  for  the  body  of  a  people,  upon  whom  that  holv  name  is  called ;  I  reckoned  it  seasonable  to  show  briefly  the  import 
and  right  use  of  this  argument ;  and  to  that  purpose  have  taken  for  the  ground,  the  following  text  of  Scripture. 

•  O  -Xay.  apud  Mill.  F. 


PRAYER  FROM  THE  NAME  OF  GOD. 


JER.  XIV.  21. 


DO  NOT  ABHOR  US  FOB  THY  NAMe's  SAKE. 


Where  we  have — a  petition,  and — the  argument  enfor- 
cing it. 

I.  A  very  serious  petition,  or  a  deprecation  of  the  most 
fearful  evil  imaginable.  Do  not  ahhor  us.  The  word" 
doth  not  merely  signify  abhorrence,  but  disdain :  a  dis- 
pleasure prevailing  to  that  degree,  and  so  fi.xed,  as  to  infer 
rejection,  even  from  a  just  sense  of  honour.  So  some  of 
the  bversions  read,  reject  us  not,  or  cast  us  not  forth,  as 
we  would  do  what  (or  whom)  we  despise  and  scorn  to 
own;  as  if  it  were  feared  the  holy  God  might  count  it 
ignominious,  and  a  reproach  to  him,  to  be  further  related 
to  such  a  people,  and  might  even  be  ashamed  to  be  called 
their  God.  And  consequently  that  the  following  argument 
is  used  not  without  some  suspense  of  mind  and  doubt  lest 
it  should  be  turned  against  them,  whereof  more  hereafter. 
Here  it  is  implied, 

1.  To  be  no  impossible  thing  that  God  should  reject  with 
abhorrence  a  people  once  his  own,  or  that  have  been  in 
peculiar,  visible  relation  to  him.  Prayer  is  conversant 
about  matters  of  divine  liberty,  i.  e.  that  are  not  known  to 
us  to  be  already  determined  this  way  or  that ;  but  that  may 
be,  or  may  not  be,  as  he  pleases  and  sees  fit ;  consistently 
with  the  settled  course  and  order  of  things,  not  about  things 
that  he  had  before  made  ordinarily  necessary,  nor  about 
things  that  ate  simply  or  in  ordinary  course  impossible. 
In  the  former  case  prayer  would  be  needless,  in  the  latter 
to  no  purpose.  We  do  not  pray  that  the  sun  may  rise  to- 
morrow at  the  ustial  hour,  or  that  the  sea  may  ebb  and 
flow,  nor  that  they  may  be  prevented  doing  .so.  But  we 
must  distinguish  sucK  necessity  and  impossibility  from  a 
mere  certainty  that  thit-gs  shall  either  be,  or  not  be.  We 
are  to  pray  in  the  preseijt  case,  with  a  deep  apprehension 
that  this  is  perfectly  a  matt<;r  of  liberty  with  the  great  God, 
and  that  as  he  took  such  a  people  to  be  his,^  of  mere  good 
pleasure,  so  it  depends  wholly  upon  his  mere  pleasure^hat 
he  continues  the  relation,  when  he  might  abandon  and  cast 
them  off.    It  is  further  implied, 

2.  That  the  more  serious  and  apprehensive  among  such 
a  people,  do  understand  it  (at  sometimes  more  especially) 
a  thing  very  highly  deserved,  that  God  should  abhor  and 
reject  them.  The  deprecation  is  a  tacit  acknowledgment, 
that  the  deprecated  severity  was  reasonably  tote  feared, 
not  only  from  sovereign  power,  but  offended  justice.  This 
is  indeed  expressed  in  the  next  foregoing  words.  We 
acknowledge,  O  Lord,  our  wickedness,  and  the  iniquity 
of  our  fathers:  for  we  have  sinned  asrainst  thee,  do  not 
abhor  us,  &e.  So  that  this  ought  to  be  the  sense  of  the 
supplicants  in  the  present  case,  that  they  are  herein  pei- 
fectly  at  mercy,  that  if  they  be  heard,  'tis  undeserved 
compassion,  if  they  be  rejected,  'lis  from  most  deserved 
displeasure.  And  if  it  were  not  expressed,  yet  the  sup- 
plication must  be  understood  to  imply  it.  For  when  the 
great  God  hath  vouchsafed  to  limit  his  sovereign  power 
and  antecedent  liberty  by  his  promise  and  covenant,  such 

a  W3  Sprevit  contampsit.  b  VuJg.  Lat.  and  Chald.  Pur. 


a  prayer  were  itself  reflecting,  and  an  affront,  if  it  should 
proceed  upon  a  supposition,  or  but  intimate,  that  he  should 
ever  be  inclined  to  do  such  a  thing,  without  an  excepted 
cause.  Such  as  that  his  rejecting  them  upon  it  might  con- 
sist with  his  being  faithful  to  his  word  :  when  he  values 
himself  so  much  upon  his  faithfulness,  and  seems  even  to 
lay  his  very  Godhead  upon  it :  as  those  strangely  empha- 
tical  words  import,  (Deut.  vii.  9.)  Know  therefore  that 
the  Lord  thy  God,  he  is  God,  the  faithful  God,  which  keep- 
eth  covenant  and  mercy  with  them  that  love  him,  and  keep 
his  commandments  to  a  thousand  generations  ;  implying 
that  he  would  even  yield  himself  not  to  be  God,  if  he  did 
not  in  all  points  vindicate  and  demonstrate  his  faithful- 
ness. Nor  indeed  do  we  properly  crave  for  any  thing,  but 
we  therein  disclaim  a  legal  right  to  it,  and  acknowledge 
it  to  be  rightfully  in  his  power,  to  whom  we  apply  our- 
selves, to  grant  or  deny;  we  make  demands  from  justice, 
and  are  supplicants  for  mercy.  And  with  this  sense  the 
spirits  of  holy  men  have  abounded,  when  they  have  taken 
upon  them  to  intercede  in  the  like  case,  as  we  see  Dan.  ix. 
7.  O  Lord,  righteousness  belongeth  unto  thee,  but  unto  us 
confusion  of  faces,  as  at  this  day,  &c.  And  to  the  same 
purpose,  Ezra  ix.  Neh.  ix.  at  large,  and  in  many  other 
places:  q.  d.  "  Our  only  resort,  O  Lord,  is  to  thy  mercy: 
thou  mightest  most  justly  abhor  and  abandon  us,  and  say 
to  us,  Loammi,  ye  are  none  of  my  people ;  but  in  the  mul- 
titude of  thy  tender  compassions  and  mercies,  do  it  not." 
It  is  again  further  to  be  collected, 

3.  That  this  is  a  thing  which  holy  and  good  men  do 
most  vehemently  dread  and  deprecate,  tn's.  that  God  should 
thus  abhor  and  reject  a  people  so  related  to  him.  'Tis  that 
which  the  very  genius  and  spirit  of  holiness  in  the  sincere, 
regret  bej'ond  all  things  for  themselves.  They  have  taken 
the  Lord  to  be  their  God,  for  ever  and  ever;  their  hearts 
have  been  attempered  to  the  tenor  and  constitution  of  an 
everlasting  covenant,  which  they  entered  with  no  design 
or  thought  of  ever  parting ;  but  that  it  should  be  the  ground 
of  an  eternal  relation.  And  the  law  of  love  written  in 
their  hearts,  prompts  them  to  desire  the  same  thing  for 
others  too;  especially  such  to  whom  they  have  more  espe- 
cial, endearing  obligations;  and  (if  it  were  possible)  that 
the  whole  body  of  a  people  to  whom  they  are  themselves 
united,  might  all  be  united  to  God  upon  the  same  terms, 
even  by  the  same  vital  and  everlasting  union ;  and  there- 
fore also,  that  same  divine  and  soul-enlarging  love,  being 
a  living  principle  in  them,  makes  them  have  a  most  atBict- 
ing  sense  of  any  di.scerned  tendencies  to  a  rupture  and 
separation  that  might  prevent,  and  cut  off  the  hope  of  his 
drawing  still  more  and  more  of  into  them  that  inward 
living  union,  and  intercourse  with  him.self  These  things 
it  may  suffice  briefly  to  have  noted  from  the  petition  in  the 
text.  That  which  1  principally  designed,  is  what  we  have 
next  coming  under  our  view,  viz. 

II.  The  argument  brought  to  enforce  it;  "for  thy 
c  Deut.  vii.  7.  chap.  x.  15. 


PRAYER  PROM  THE  NAME  OP  GOD. 


«B 


name's  sake."  About  which,  what  I  shall  observe,  shall 
be  with  special  reference  to  the  case  which  the  prophet  re- 
fers unto,  in  his  present  use  of  it ;  viz.  that  in  praying 
for  a  people  professing  the  name  of  God,  that  he  would 
not  reject  and  cast  them  off,  the  fit  and  proper  argument 
to  be  insisted  on  is  that  from  his  own  name,  (see  ver.  1, 
9.)  And  here  it  will  be  requisite, — 1.  To  have  some  very 
brief  consideration  of  this  argument  in  the  general ;  though 
— 2.  We  principally  intend  to  treat  of  it  as  it  respects  this 
present  case. 

1.  In  the  general,  we  are  to  consider  both  what  the 
name  of  God  in  itself  imports,  and  what  is  signified  by 
using  it  as  an  argtiment  in  prayer.    And, 

(I.)  As  to  what  is  imported  by  the  name  of  God,  in  itself 
considered.  We  shall  not  trouble  this  discourse  with  the 
fancies  of  the  Rabbins;  of  whom  yet  oned  very  noted, 
soberly  and  plainly  tells  us  the  name  of  God  is  wont  to 
signify  his  essence  and  truth,  though  the  instance  he  gives, 
shows  he  means  it  of  the  Nomen  Tetragrammaton,  (the 
name  Jehovah,)  which  indeed  more  eminently  doth  so. 
To  our  purpose  it  is  obvious,  and  sufficient  to  note,  that  by 
his  name,  more  generally,  is  si^ifled  both  the  peculiar 
excellencies  of  his  nature  and  bemg,  which  are  himself,  as 
the  use  of  a  man's  name  is  to  notify  the  man.  So  when 
he  is  pleased  himself  to  proclaim  his  own  name,  thus  it 
runs ;  The  Ixird,  the  Lord  God,  merciful  and  gracious, 
long-suffering,  and  abundant  in  goodness  and  truth,  keep- 
ing mercy  for  thousands,  forgiving  iniquity,  and  transgres- 
sion, and  sin,  &c.  Exod.  xxsiv.  6,  7.  And  again,  that 
by  his  name  is  meant  his  glory,  and  most  especially  the 
honour  and  reputation  of  his  government.  For  so,  too,  a 
man's  name  signifies  his  fame  and  repute  in  the  world 
(as  they  whom  our  translation  calls  men  of  renown.  Gen. 
vi.  4.  the  Hebrew  text  says  only,  but  plainly,  meaning  the 
same  thing,  they  were  men  of  name.)  And  if  he  be  a 
ptiblic  person,  a  prince,  and  ruler  over  others,  it  must  more 
peculiarly  signify  his  reputation  and  fame  as  such.  Thus 
Moses  designing  to  celebrate  the  unexceptionable  equity 
and  awful  majesty  of  the  Divine  government,  begins  thus  ; 
Because  I  will  publish  the  name  of  the  Lord;  ascribe  ye 
greatness  unto  our  God.  He  is  the  rock,  his  work  is  per- 
fect; for  all  his  ways  are  judgment,  Deut.  xxxii.  3,  4. 

(2.)  As  an  argument  used  in  prayer,  it  may  accordingly 
either  signify  the  principle  from  which  it  is  hoped  and  re- 
quested he  should  do  what  we  desire,  or  the  end  for  which. 
For  8LS  his  name  signifies  his  nature,  which  himself  halh 
taught  us  primarily  to  conceive  under  the  notion  of  good- 
ness, mercy,  love,  in  that  forementioned  Exod.  xxxiv.  1. 
and  1  John  iv.  16.  so  when  we  pray  he  would  do  this  or 
that  for  his  name's  sake,  the  meaning  may  be,  that  we  re- 
quest he  would  do  it  for  his  mercy's  sake,  even  in  compli- 
ance with  himself,  and  as  it  were  to  gratify  his  own  nature, 
which,  as  nothing  is  more  Godlike,  is  wont  to  be  delighted 
in  acts  of  goodness  towards  all,  of  compassion  and  mercy 
to  the  miserable,  and  of  special  favour  to  them  that  more 
peculiarly  belong  to  him.  And  again,  as  his  name  signi- 
fies his  glory,  and  principally  the  honour  and  reputation 
of  his  government ;  so  when  we  pray  he  would  do  this 
for  his  name's  sake,  we  further  must  be  understood  to 
mean,  we  desire  he  would  do  it  to  prevent  his  own  dis- 
honour, to  augment  his  glory,  and  further  to  recommend 
himself  to  the  world.  And  I  conceive  it  must  be  meant 
in  both  these  senses  taken  together,  riz.  that  we  pray  he 
would  do  this,  or  that,  both  from  himself,  and  for  himself; 
from  his  goodness,  or  indeed  the  general  perfection  of  his 
nature,  and  for  his  glory,  and  that  he  may  represent  him- 
self such  as  he  truly  is.  But  some  circumstances  in  the 
coherent  verses,  afterwards  to  be  particularly  noted,  seem 
to  intimate  that  the  honour  and  dignity  of  his  government 
are  here  more  directly  meant.  His  glory  is  indeed  I  he 
end  which  he  cannot  but  design  in  all  that  he  does.  For 
inasmuch  as  he  is  said  to  do  all  things  according  to  the 
counsel  of  his  will,  Eph,  i.  his  will  ihust  be  principally 
of  the  end,  which  is  ever  the  highest  and  mo.st  excellent 
good ;  and  that  can  be  no  other  than  himself,  and  that  onl  f 
as  he  is  capable  of  greatening  himself  by  his  own  action ; 
which  cannot  be  in  respect  of  intrinsic  excellency,  that  be- 
ing already  perfect  and  capable  of  no  addition,  therefore  it 
must  be  in  point  of  glor)'  and  reputation  only.  And  so 
d  Maimon.  M«.  Nevoch. 


as  it's  said,  having  no  greater  to  swear  by,  he  swate  b^ 
himself,  Heb.  vi.  So  having  no  greater  to  act  for,  it  is 
most  just,  and  most  worthy  of  him,  and  but  a  Godlike 
owning  of  himself,  to  act  only  to  and  for  himself  And 
then  whereas,  having  this  constant,  just,  and  holy  will,  he 
doth  all  things  according  to  counsel  in  pursuance  of  it,  it 
must  signify  that  he  ever  takes  the  aptest  and  most  proper 
methods  for  the  advancing  of  his  own  glory;  the  choos- 
ing the  fittest  and  most  suitable  means  to  a  fore-resolved 
end,  being  the  propef  business  and  design  of  consultation. 
Though  that  be  spoken  of  God  but  allusively,  and  after  the 
manner  of  men,  who  by  slow  degrees,  and  by  much  delibe- 
ration, arrive  to  the  very  imperfect  knowledge  of  things, 
which  at  one  view  he  perfectly  beholds  from  all  eternity. 

But  also  how  the  great  God  designs  his  own  glory  in  all 
that  he  doth,  we  must  take  great  care  be  duly  and  decently 
understood.  It  were  low  and  mean  to  think  that  the 
design  of  his  mighty  works  and  accurate  dispensations  is 
only  that  he  may  fill  men's  minds  with  wonder;  be  highly 
thought  of  admired,  and  celebrated  in  the  world,  which 
even  a  wise  and  virtuous  man  would  think  an  end  much 
beneath  him.  But  the  glory  of  his  name  must  be  under- 
stood to  be  primarily  an  objective  glorv,  that  shines  with 
a  constant  and  equal  lustre  in  all  his  dispensations,  whe- 
ther men  observe,  or  observe  it  not.  And  shines  primarily 
to  himself,  so  as  that  he  hath  the  perpetual  self-satisfaction 
of  doing  as  truly  becomes  him,  and  what  is  in  itself  reput- 
able, worthy  of  him,  and  apt  to  approve  itself  to  a  right 
mind,  as  his  own  ever  is,  let  men  think  of  his  ways  as  they 
please.  Thus  it  was  in  his  creating  the  world,  when  he 
had  not  yet  made  man,  nor  had  him  to  look  on,  as  a  wit- 
ness and  admirer  of  his  other  glorious  works;  it  was 
enough  to  him  to  be  self-pleased  that  he  saw  them  to  be 
good,  and  that  they  had  his  o-wn  most  just  and  compla- 
cential  approbation.  Nor  is  he  less  pleased  in  himself,  in 
his  governing  the  world,  than  he  was  in  the  making  of  it. 
As  also  good  men,  by  how  much  the  more  they  excel  in 
goodness,  have  herein  the  greatest  resemblance  and  imita- 
tion of  God,  doing  good  for  goodness  sake,  and  pleasing 
themselves  with  the  lustre  ancl  beauty  of  their  own  actions, 
shining  to  their  own  mind  and  conscience,  and  their  dis- 
cerned conformity  to  the  steady  rules  of  righteousness; 
without  being  concerned  whether  perver.se  and  incompe- 
tent judges  approve  or  disapprove  them.  Though  also,  be- 
cause the  blessed  God  delights  in  propagating  blessedness, 
and  imparting  it  to  his  intelligent  creatures,  he  is  pleased 
in  recommending  himself,  so  far,  to  their  estimation  and 
love,  as  is  necessary  to  their  own  felicity,  wherein  also  he 
doth  as  it  were  but  enjoy  his  own  goodness,  as  his  felicity 
can  only  be  in  himself,  and  is  pleased  with  the  self-satis- 
fying beauty,  pleasantness,  and  glorv  of  it. 

Yet  further  also  we  are  to  consider,  that  though  it  be 
most  .suitable  to  the  majesty,  and  the  independent,  self- 
sutficient  fulness  of  God,  to  take  pleasure  only  in  the  real 
goodness,  excellency,  decency,  and  glory  of  whatever  he 
IS,  and  doth ;  yet  it  belongs  to,  and  becomes  the  dutiful 
affection  of  his  people  towards  him,  to  be  deeply  concern- 
ed how  he  is  thought  and  spoken  of  in  the  world.  Dis- 
honourable reflections  upon  him  are  therefore  as  a  sword 
in  their  bones.  What  cannot  hurt  him  ought  to  wound 
them.  Which  dutiful  love  also  cannot  but  make  them 
highly  covet  that  his  name  might  be  known,  and  renowned 
all  the  world  over,  knowing  that  the  reproach  that  is  no 
real  damage,  is  a  wrong  to  him;  and  that  universal  praise 
is  his  right,  though  it  cannnot  be  an  advantage.  And  this 
love  to  his  name  they  cannot  more  fitly  express,  than  in 
praying  to  him.  And  here  we  are  further  to  note  that  this 
argument,  thus  generally  considered,  hath,  when  we  use  it 
in  prayer,  a  twofold  aspect,  t.  e.  we  are  to  consider  it  as  an 
argument  both  to  God,  and  to  ourselves.  To  God,  as 
whereby  we  expect  to  prevail  with  him  to  hear  our  prayers. 
To  ourselves,  as  whereby  we  are  to  be  urged  and  excited 
to  pray  with  the  more  importimity  and  confidence,  so  as 
not  to  faint  in  prayer.  Thus  much  as  to  what  is  more 
general.     We  are  now, 

2.  To  consider  it  in  reference  to  this  present  case. 
Where  we  are  to  show, — (1.)  How  the  name  of  God  may 
he  understood  to  be  concerned,  ix  his  abhorring,  so  as  to 
forsake  a  people  more  peculiarly  related  to  him, — (2.)  The 


494 


PRAYER  FROM  THE  NAME  OF  GOD. 


fit  and  right  use  of  this  argument  in  deprecating  his 
doing  so. 

1.  How  the  name  of  God  may  be  understood  concerned 
in  this  matter.  Taking  his  name  to  signify  not  only  his 
nature,  and  the  attributes  of  his  being  themselves,  but  also 
the  glory  and  lustre  of  those  his  attributes,  especially, 
which  are  to  have  a  more  principal  exercise  and  demon- 
stration in  the  course  of  his  government  over  mankind,  and 
more  particularly,  over  such  a  select,  peculiar  people.  It 
may  seem  greatly  to  reflect  upon  those  his  governing  attri- 
butes, and  detract  from  the  glory  of  them,  and  consequently 
to  lessen  the  honour  and  dignity  of  his  government,  if 
having  taken  such  a  people  into  near  and  peculiar  relation 
to  him,  he  should  grow  into  that  dislike  of  them,  as  at 
length  quite  to  reject  and  cast  off  them,  as  if  he  now  dis- 
dained the  relation.  That  such  a  contemptuous  rejection 
of  this  people  is  the  thing  here  deprecated  by  the  prophet, 
is  evident  (besides  what  hath  been  noted  of  the  true  import 
of  the  word  rendered  abhor)  from  other  expressions  in  the 
context,  that  plainly  speak  this  very  sense,  and  show  this 
to  be  the  matter  about  which  he  was  so  deeply  concerned. 
Hast  thou  utterly  rejected  Judah  l  hath  thy  soul  loathed 
Zionl  ver.  19.  And  then  presently  is  added,  to  the  same 
sense,  Do  not  abhor  us,  6ui.  As  when  a  man's  heart  is  full 
of  a  thing,  and  the  sense  of  it  abounds,  he  varies  expres- 
sions, and  from  the  abundance  of  the  heart,  as  from  a  foun- 
tain, the  matter  streams  from  him  several  ways.  His 
iterations,  and  varied  forms  of  speech  to  the  same  purpose, 
show  what  urged  him,  and  about  what  his  mind  was  en- 
gaged and  taken  up.  'Tis  plain  that,  at  this  time,  that 
which  this  holy  man  was  in  this  agony  for,  was  not  a  light- 
er, temporary  anger,  but  so  settled  a  displeasure,  as  upon 
which  a  final  rejection  was  likely  to  ensue. 

And  he  apprehends  the  name  of  God  to  be  concerned 
in  it;  which  it  appears  also  lies  with  great  weight  upon 
his  spirit ;  Our  iniquities  testify  against  us,  but  do  thou  it, 
i.  e.  save  us,  as  afterwards,  for  thy  name's  sake,  ver.  7. 
And  again,  ver.  9.  Thou,  O  Lord,  art  in  the  midst  of  us, 
and  we  are  called  by  thy  name ;  leave  us  not.  "Which 
also  shows  how  he  understood  it  to  be  concerned,  viz.  as 
t  lie  great  God  was  not  only  the  common  Ruler  of  the  world, 
but  a  Governor  over  them,  in  a  way  and  upon  terms 
that  were  very  peculiar,  I'iz.  by  covenant  and  compact. 
Such  whereof  the  nuptial  contract  is  the  usual  resemblance ; 
by  which  the  related  persons^  mutually  pass  into  each 
other's  right,  and  whereupon,  the  inferior  person  in  the  re- 
lation takes  the  name  of  the  superior;  as  Isa.  iv.  1.  We 
will  eat  our  own  bread,  and  wear  our  own  apparel,  only 
let  us  be  called  by  thy  name.  So  the  great  God  entering 
that  covenant  with  a  people,  "  I  will  be  your  God,  and  you 
shall  be  my  people,"  speaksof  himself  asconjugally  related 
to  them.  Thou  shall  be  called  by  a  new  name,  which  the 
mouth  of  the  Lord  shall  name.  Thou  shall  also  be  a 
crown  of  glory  in  the  hand  of  the  Lord ;  and  a  royal  diadem 
in  the  hand  of  thy  God.  Thou  shall  no  more  be  termed. 
Forsaken;  neither  shall  thy  land  any  more  be  termed  De- 
solate; but  thou  shall  be  called  Hephzibah,  and  thy  land 
Beulah ;  for  the  Lord  delighteth  in  thee,  and  thy  land  shall 
be  married,  Isa.  Ixii.  4.  Thy  Maker  is  thine  husband, 
Isa.  liv.  5.  Who  being  the  governing  relative,  the  phrase 
of  being  called  by  his  name  imports  the  agreed,  voluntary 
subjection  of  such  a  people  to  his  government,  and  his 
vouchsafing  to  he  their  Governor,  upon  the  special  terms 
of  his  own  covenant.  Whereupon  another  prophet,  plead- 
ing for  his  special  favour,  and  protection  unto  this  people, 
against  their  heathen  adversaries,  uses  this  phrase.  We  are 
thine,  thou  never  barest  rule  over  them,  they  were  not 
called  by  thy  name,  Isa  Ixiii.  19.  Therefore  this  prophet 
understood  his  name  to  be  concerned,  if  he  should  reject 
them,  as  it  signified  his  honour  and  reputation  as  their 
Governor  by  covenant,  which  further  appears  by  the  im- 
mediate connexion  of  these  words,  "  Do  not  abhor  us,  for 
thy  name's  sake,"  with  those  that  next  follow,  Do  not  dis- 
grace the  throne  of  thy  glory;  remember,  break  not  thy 
covenant  with  us:  q.  d.  "  Thou  hast  covenanted  to  be  our 
Governor,  and  hast  erected,  accordingly,  thy  glorious  throne 
among  us.  How  canst  thou  sustain  or  endure  to  break 
thy  covenant,  and  dishonour  thy  own  throne!  to  draw  a 
disreputation  upon  thy  government ;  or  cast  a  dark  shadow 
upon  those  famed  excellencies,  which  were  wont  to  recom- 


mend thee  in  the  sight  of  all  nations  as  the  best  Ruler  that 
ever  people  had ;  and  might  make  the  sons  of  men  appre- 
hend it  the  most  desirable  thing  in  all  the  world  to  be  on 
the  same  terms,  under  thy  government !"  Particularly  of 
his  attributes  that  have  more  special  relation  to  his  govern- 
ment, such  as  these  may  seem  (and  have  been  apprehend- 
ed) liable  to  be  reflected  on  in  this  case. 

1.  His  power,  as  if  he  had  designed  to  do  some  great 
thing  for  them,  which  he  could  not  bring  about,  and  there- 
fore he  casts  them  off,  and  will  seem  no  further  concerned 
for  them.  Or  as  if  his  power  were  confined  within  such 
limits,  that  it  would  suffice  him  to  destroy  them  once  for 
all,  but  not  constantly  to  preserve  and  prosper  them.  So 
when  God  threatened  to  smite  his  people  Israel  with  the 
pestilence,  and  disinherit  them,  (Numb.  xiv.  12.)  Moses 
urges  on  their  behalf.  Then  the  Egyptians  shall  hear  it,  for 
thou  broughtest  up  this  people  in  thy  might  from  among 
them,  and  they  will  tell  it  to  the  inhabitants  of  this  land: 
for  they  have  heard  that  thou,  Lord,  art  among  this  people, 
that  thou.  Lord,  art  seen  face  to  face,  and  that  thy  cloud 
standeth  over  them,  and  that  thou  goest  before  them,  by 
day-time  in  a  pillar  of  a  cloud,  and  in  a  pillar  of  fire  by 
night.  Now  if  thou  shalt  kill  all  this  people,  as  one  man , 
then  the  nations  which  heard  the  fame  of  thee  will  speak, 
saying.  Because  the  Lord  was  not  able  to  bring  this  peo- 
ple into  the  land  which  he  sware  vmto  them,  therefore  he 
hath  slain  them  in  the  wilderness :  ver.  13,  14,  15,  16.  q.  d. 
"  That  thou  hast  peculiarly  owned  them,  and  concerned 
thyself  for  them,  cannot  be  hid.  It  hath  made  a  great  noise 
in  the  world,  and  been  the  common  talk  of  all  nations, 
and  made  a  more  special  impression  of  awe  and  terror 
upon  the  Egyptians,  (against  whom  thou  first  tookest  part 
with  them,)  that  thou  wast  usually  seen  face  to  face  among 
them ;  that  most  extraordinary  tokens  of  a  Divine  presence, 
the  miraculous  pillar  of  a  cloud  by  day,  and  of  fire  by 
night,  were  constantly  afforded  them.  There  is  no  coming 
off,  (so  far  and  so  openly  hast  thou  been  concerned  for 
them,)  but  this  construction  will  be  made  of  it,  that  though 
very  great  difficulties  have  been  overcome  for  them,  there 
was  a  prospect  of  yet  greater,  that  could  not  be  overcome ; 
and  therefore,  that  whereas  less  power  was  required  to 
make  a  present  end  of  them,  thou  didst  rather  choose  to 
do  that."  And  this  consideration  seems  sometimes  to  have 
weighed  much  with  Grod  himself,  as  we  find  he  is  brought 
in  speaking,  Deut  xxxii.  26,  27.  I  said  I  would  scatter 
them  into  corners,  I  would  make  the  remembrance  of  them 
to  cease  from  among  men  ;  were  it  not  that  I  feared  the 
wrath  of  the  enemy,  lest  their  adversaries  should  behave 
themselves  strangely,  and  lest  they  should  say.  Our  hand 
is  high,  &c.    whence  also, 

2.  His  wisdom  must,  by  consequence,  be  exposed  too; 
that  this  was  not  foreseen  and  considered,  when  he  first 
undertook  their  conduct  and  espoused  their  interest. 

3.  His  goodness  and  benignity,  his  propensity  to  do 
good  and  bestow  favours,  that  it  was  not  so  unexhausted  a 
fountain  as  might  seem  suitable  to  a  god;  and  to  him, 
whom  his  wonderful  noted  acts  of  favour  towards  that 
people,  had  made  to  be  vogued  among  the  nations  as  the 
only  one. 

4.  His  clemency  and  unaptness  to  be  provoked ;  the 
great  commendation  of  rulers;  who  ought  to  be  legum 
smiles,  as  little  moved  with  passions,  as  the  laws  they 
govern  by.  A  thing  especially  to  be  expected  in  a  Divine 
Ruler,  and  most  agreeaole  to  the  serenity  of  the  nature  of 
God.  Accordingly  not  only  to  what  men  are  commonly 
wont  to  apprehend  of  his  nature,  but  what  he  had  been 
pleased  to  declare  of  him.self  as  is  alleged.  Numb.  xiv.  17, 
18.  Let  the  power  of  my  Lord  be  great ;  intimating,  that 
to  appear  hurried  with  passions  would  seem  an  un-Godlike 
impotency  :  and  'tis  added.  According  as  thou  hast  spoken, 
saving,  The  Lord  is  long-suffering  and  of  great  mercy,  &c. 
Whereupon  therefore, 

5.  His  sincerity,  another  great  excellency  in  a  governor, 
seems  liable  to  be  suspected  too.  That  he  should  not  be 
what  he  seemed,  had  given  out  of  himself,  or  was  taken, 
at  least,  to  be  the  import  and  signification  of  his  former 
dispensations.  Which  is  the  scope  of  Moses's  reasoning, 
Exod.  xxxii.  12.  Wherefore  should  the  Eg)'ptians  speak 
and  say,  For  mischief  did  he  bring  them  out  to  slay  them 
in  the  mountains,  and  to  consume  them  from  the  face  of 


PRAYER  PROM  THE  NAME  OF  GOD. 


495 


the  earth  ■?  As  if  he  had  said,  Why  shall  the  Egyptian 
enemy  have  occasion  to  apprehend  that  God  did  only  hide 
mischievous  intentions  towards  this  people,  under  an  ap- 
pearance and  show  of  kindness  to  them  ;  that  he  only  drew 
them  hereby  to  trust  in  him,  and  commit  themselves  to  his 
care  and  protection,  that  he  might,  when  he  saw  his  time, 
the  more  please,  and  as  it  were  sport  himself  in  having 
deceived  them,  and  in  disappointing  and  destroying  them. 
That  therefore  the  God  of  Israel  was  not  such  a  one  as  he 
seemed  willing  to  be  thought,  nor  a  relation  to  him  so 
covetable  a  thing.     Or  else, 

6.  His  constancy  and  faithfulness  to  himself  He  may 
be  thought  in  this  case  more  mutable  and  unsteady  in  his 
own  designs  than  is  worthy  of  a  God.  Even  Balaam's 
notion  of  the  Deity  could  not  allow  him  to  think  either, 
first,  that  as  a  man  he  could  lie,  or  next,  that  as  the  son  of 
man  he  could  repent,  Numb,  xxiii.  The  former  he  thought 
not  agreeable  to  the  sincerity,  nor  the  latter  to  the  con- 
stancy, which  he  reckoned  must  belong  to  the  nature  of 
God.  That  he  should  appropriate  a  people  to  himself,  re- 
markably own  them  by  a  long-continued  series  of  eminent 
favours ;  and  at  length  seem  to  grow  weary  of  them  and 
his  own  design,  and  throw  them  oif!  How  un-Grodlike  a 
levity  doth  this  seem  to  import !  and  how  contrary  to  the 
encouragement  which  we  sometimes  find  given  to  such  a 
people,  even  from  the  regard  he  would  have  to  his  own 
name  in  this  respect.  The  Lord  will  not  forsake  his  peo- 
ple, for  his  great  name's  sake;  because  it  hath  pleased  the 
Lord  to  make  you  his  people,  1  Sam.  xii.  22. 

7.  His  righteousness  in  reference  to  his  promise  and 
covenant  with  such  a  people,  or  his  faithfulness  unto  them. 
For,  as  considering  only  his  purpose,  and  his  having  be- 
gun a  design,  his  pursuing  of  it  is  but  faithfulness  (or  a 
being  true)  to  himself  and  his  own  design ;  so  when  his 
purpose  hath  expressed  itself  in  a  promise  to  a  people,  to 
make  it  good  is  to  be  faithful  and  true  to  them.  And  is 
therefore  a  part  of  righteousness,  his  promise  having 
created  a  right  in  them  to  whom  he  made  it.  By  his  pur- 
pose he  is  only  a  debtor  to  himself,  by  his  promise  he  is  a 
debtor  to  them  too.  Upon  this  account  his  name  seems 
liable  to  be  reflected  on,  if  he  should  reject  such  a  people  ; 
as  the  words  following  the  text  intimate.  Do  not  abhor  us, 
for  thy  name's  sake ;  Do  not  disgrace  the  throne  of  thy 
glory,  break  not  thy  covenant  with  us.  And  such  is  the 
import  of  Moses's  plea,  Numb.  xiv.  16.  Because  the  Lord 
was  not  able  to  bring  this  people  into  the  land  which  he 
sware  unto  them,  therefore  he  hath  slain  them  in  the  wil- 
derness. Which  pleading  of  his  he  himself  also  recites 
(Deut.  ii.  28.)  with  little  variation  ;  and  implies  in  it,  that 
if  God  should  reject  this  people,  it  would  turn  greatly  to 
the  prejudice  of  his  name  and  repute  in  the  world,  in  re- 
spect of  his  truth  and  fidelity,  which  made  so  great  a  part 
of  his  name  and  glory.  That  in  his  anger  he  neither  re- 
garded his  word  nor  his  oath.  No  bond  was  sacred  with 
him.  Than  which,  what  could  make  a  prince  more  in- 
glorious and  infeunous'?  And  how  gladly  would  those 
more  implacable  enemies  out  of  whose  hands  he  had 
rescued  his  people,  catch  at  such  an  occasion  of  traducing 
and  defaming  him !  We  see  then  how  the  name  of  God 
may  appear  concerned  in  this  matter.  It  seems  indeed  in 
all  these  respects  very  deeply  concerned,  and  much  ex- 
posed to  obloquy,  if  he  reject  such  a  people.  Though  if  he 
should,  it  can  never  be.  but  upon  such  terms,  as  that  all 
that  can  be  objected,  will  appear  to  be  but  groundless  cavil 
and  calumny,  and  .idmit  of  easy  answer,  as  we  shall  see 
anon.  In  the  mean  time,  while  the  matter  admits  of  any 
hope,  we  are, 

2.  To  show  the  fitness  and  right  use  of  this  argument 
for  the  preventing  of  it.  We  are  indeed  manifestly  to 
distingmsh  these  two  things,— The  general  fitness  of  this 
argument  to  be  used,  and — Wherein  stands  the  fit  and  due 
use  of  it.  As  any  thing  else,  though  in  itself  ver>'  fit  to  he 
used  for  such  and  such  purposes,  (as  meat  and  drink  for 
instance,  or  learning  or  speech,)  may  yet  notwithstanding 
be  used  very  unfitly.  Therefore  we  shall  speak  to  both 
these  severally,  and  show, — 1.  How  fit  an  argument  this 
is  to  be  insisted  on  in  prayer,  even  to  the  purpose  we  are 
now  speaking  of; — 2.  What  is  requisite  to  tne  due  and 
right  use  of  it  to  this  purpose. 

1.  That  it  is  in  itself  an  argument  very  fit  to  be  insisted 


on  in  prayer  to  this  purpose,  or  to  any  other  in  reference 
whereto  'tis  fit  for  us  to  pray,  is  most  evident ;  for  it  is 
most  likely  to  prevail  with  Grod,  being  an  argument  taken 
from  himself;  and  most  fit  to  move  and  affect  us,  for  it 
hath  most  weight  in  it.  And  we  ought  in  prayer  as  much 
as  is  possible  to  conform  our  minds  to  God's;  so  as  not 
only  to  pray  for  the  things  which  we  apprehend  him  most 
likely  to  grant,  bat  upon  the  same  grounds,  and  with  the 
same  design,  which  he  must  be  supposed  to  have  in  grant- 
ing them,  and  that  tLore  be  but  one  end  and  aim  common 
to  him  and  us.  We  are  told  that  if  we  ask  any  thing 
according  to  his  \rill  he  heareth  us,  1  John  v.  14.  This  is 
tJo  ask  according  tc  his  will,  in  the  highest  and  most  certain 
sense.  For  the  first  and  most  fixed  object  of  any  will, 
whatsoever  is  the  end;  of  any  right  will,  the  best  and 
most  excellent  end  ;  which  can  be  but  one.  The  Divine 
will,  we  are  sure,  is  ever  right,  and  must,  so  far  as  it  is 
known,  be  directive,  and  a  rule  to  ours.  Concerning  the 
end  it  is  most  certainly  known,  he  doth  all  things  (as  he 
made  all  things)  for  himself  CoQceming  the  means  and 
way  to  his  end,  we  are  often  ignorant  and  in  doubt ;  and 
when  we  are,  we  then  are  to  will  nothing  but  upon  con- 
dition that  it  will  conduce  to  the  great  and  common  end  of 
all  things,  and  do  interruptatively  retract  and  unpray 
every  petition  in  the  verj'  making  it,  which  shall  be  really 
repugnant  thereto.  Nothing  can  move  God  besides.  He 
is  eternally  self-moved.  Our  attempt  will  be  both  undu- 
tiful  and  vain,  if  we  sufler  our  spirits  to  be  engaged,  and 
moved  by  any  thing  which  will  not  be  a  motive  unto  him. 
Therefore  no  argument  can  be  fit  besides  this,  for  his  own 
name,  or  that  cannot  be  reduced  to  it.  But  the  fitness  of 
this  argument  may  be  more  distinctly  shown  and  discerned 
from  the  following  considerations,  viz.  that  it  is  most  suit- 
able. 

1.  To  the  object  of  prayer ;  the  glorious  ever-blessed 
God.  To  whom  it  belongs  as  the  appropriate,  most 
incommtmicable  prerogative  of  the  Godhead,  to  be  the 
last  as  well  as  the  first,  the  Alpha  and  the  Omega ;  the 
End,  as  he  is  the  Author,  of  all  things :  of  whom,  and 
through  whom,  and  to  whom  all  things  are,  and  unto  whom 
must  be  all  glory  for  ever,  Rom.  xi.  36.  So  that  to  pray 
to  him  that  he  would  do  this  or  that,  finally  and  ultimately 
for  any  thing  else  than  his  own  name,  is  humbly  to  sup- 
plicate him  that  he  would  resign  the  Godhead,  and  quit 
his  throne,  to  this  or  that  creature. 

2.  To  the  right  subject  of  prayer,  considered  whether  ac- 
cording to  its  original  or  renewed  state;  according  to 
primitive  nature,  or  renewing  grace.  To  primitive  nature, 
which  was  no  doubt  pointed  upon  God  as  the  last  end. 
Otherwise  a  creature  had  been  made  with  aversion  to  him, 
and  in  the  highest  pitch  of  enmity  and  rebellion;  since 
there  can  be  no  higher  controversy  than  about  the  last  end. 
And  to  renewing  grace,  the  design  whereof,  as  it  is  such, 
can  be  no  other  than  to  restore  us  to  our  original  state;  to 
bring  us  back  and  state  us  where,  and  as  we  were,  in  that 
absolute  subordination  to  God  that  was  original  and  na- 
tural to  us.  Which  therefore  stands  in  repentance  towards 
God  as  our  end,  and  faith  in  our  Lord  Jesus  Christ  as  our 
way,  wherein  alone  we  can  acceptably  return  and  render 
ourselves  back  unto  him.  We  through  the  law  are  dead 
to  the  law;  being  humbled,  broken,  macerated,  mortified 
by  it,  we  are  become  dead  to  it,  exempt  from  its  execrating 
condemning  power  and  dominion,  that  we  might  live  to 
God,  (Gal.  ii.  19.)  that  a  new  divine  life  and  nature  might 
spring  up  in  us,  aiming  at  God,  tending  and  working  en- 
tirely and  only  towards  him.  Have  been  reduced  to  a 
chaos,  to  utter  confusion,  or  even  brought  to  nothing,  that 
we  might  be  created  anew,  with  a  re-implanted  disposition 
to  serve  the  ends  and  purposes  for  which  we  were  first 
made.  And  therefore  are  to  yield  ourselves  to  God  as 
those  that  are  alive  from  the  dead,  Rom.  vi.  13.  i.  e.  (as 
ver.  11.)  alive  to  God  through  Jesus  Christ.  In  him  we 
are  created  to  good  works,  (that  are  principally  to  be  esti- 
mated from  the  end,)  which  God  had  before  ordained  that 
we  should  walk  in  them,  Eph.  ii.  10.  Thus  we  are  recon 
ciled  to  God.  The  controversv  is  taken  up,  which  was 
abolU  no  lower  thing  than  the  Deity  ;  who  should  be  God, 
he  or  we;  whether  we  should  live  and  be  for  ourselves,  or 
him.  If  any  man  be  in  Christ,  he  is  a  new  creature,  old 
things  are  past  away,  behold,  all  things  are  become  new; 


496 


PBAYER  FROM  THE  NAME  OF  GOD. 


and  all  things  are  of  God,  who  hath  reconciled  us  to  him- 
self by  Jesus  Christ,  2  Cor.  v.  17,  18.  Hereupon  this  is, 
in  prayer,  the  only  proper  genuine  connatural  breath  of 
the  new  creature,  the  most  inward  habitual  sense  of  a  de- 
voted soul,  "  To  thee  O  Lord,  be  all  things  ;  mayst  thou 
ever  be  the  all  in  all.  Let  the  creation  and  all  things  be 
nothing,  otherwise  than  in  thee  and  for  thee !" 

3.  To  the  Mediator  in  whose  name  we  pray.  Who 
never  undertook  that  part  of  mediating  between  God  and 
us,  with  a  design  to  alienate  and  give  away  from  God  the 
natural  rights  of  the  Godhead  ;  but  to  assert  them  to  the 
highest,  to  repair  unto  God  and  expiate  by  his  blood  the 
encroachments  we  had  made  upon  tliem,  and  provide  we 
might  do  so  no  more  :  that  we  might  be  forgiven  what  was 
past,  and  be  dutiful  and  subject  for  the  future.  His  prin- 
cipal design  was  to  salve  the  injured  honour  and  dignity 
of  the  Divine  government,  and  to  reconcile  therewith  our 
impunity  and  felicity,  to  make  them  consist.  He  was 
therefore  to  redeem  us  to  God  by  his  blood.  Rev.  v.  9. 
How  immodest  and  absurd  a  confidence  were  it,  for  any 
to  make  use  of  the  Mediator's  name  ia  prayer  against  his 
principal  and  most  important  design  I 

4.  To  the  Spirit  of  prayer,  who,  we  are  told,  (Rom.  viii. 
27.)  makes  intercession  for  the  saints  tara  Qcdf.  We  read, 
according  to  the  will  of  God,  but  no  more  is  in  the  text  than 
according  to  God,  i.  e.  in  subserviency  to  him,  and  his  in- 
terest ;  so  as  that  in  prayer,  by  the  dictate  of  that  Spirit, 
they  supremely  mind  the  things  of  God,  and  are  most  in- 
tent upon  his  concernments,  and  upon  their  own  only  in 
subordination  to  his.  As  it  may  well  be  supposed  his  own 
Spirit  will  be  true  to  him,  and  not  act  the  hearts  which  it 

governs,  otherwise;  and  that  the  prayers  that  are  from 
imself,  and  of  his  own  inspiring,  will  be  most  entirely 
loyal,  and  import  nothing  out  duty  and  devotedness  to 
him. 

5.  To  the  most  perfect  model  and  platform  of  prayer 
given  us  by  our  Lord  him.self     In  which  the  first  place  is 

■  given  to  the  petition.  Hallowed  be  thy  name,  and  the  two 
next  are  about  God's  concernments,  before  any  are  men- 
tioned of  our  own.  So  that  the  things  we  are  to  desire, 
are  digested  into  two  tables,  as  the  decalogue  is,  containing 
the  thmgs  we  are  to  do  ;  and  those  that  respect  God  (as 
was  fit)  set  first. 

6.  IV)  the  constant  tenor  of  the  prayers  of  holy  men  in 
Scripture.  We  have  seen  how  earnestly  Moses  presses 
this  argument  in  the  mentioned  places,  Exod.  xxxii.  and 
Numb.  xiv.  And  so  doth  Samuel  express  his  confidence  in 
it,  when  he  promises,  upon  their  desire,  to  pray  for  the 
trembling  people  of  Israel,  1  Sam.  xii.  22,  23.  The  Lord 
will  not  forsake  his  people  for  his  great  name's  sake,  be- 
cause it  hath  pleased  the  Lord  to  make  you  his  people. 
Moreover  as  for  me,  God  forbid  that  I  should  sin  against 
the  Lord,  in  ceasing  to  pray  for  you.  And  this  was  a  pair 
whom  God  hath  himself  dignified  as  persons  of  great  ex- 
cellency in  prayer,  and  whose  prayers  he  would  have  a 
value  for,  if  for  any  man's.  Though  Moses  and  Samuel 
stood  before  me,  &c.  Jer.  xv.  1.  "Thus  also  doth  Joshua 
insist,  upon  occasion  of  that  rebuke  Israel  met  with  before 
Ai,  Josh.  vii.  8,  9.  O  Lord,  what  shall  I  say,  when  Israel 
turneth  their  backs  before  their  enemies  l  For  the  Canaan- 
ites,  and  all  the  inhabitants  of  the  land,  shall  hear  of  it, 
and  shall  environ  us  round,  and  cut  off  our  name  from  the 
earth ;  and  what  wilt  thou  do  unto  thy  great  7iame  1  And 
so  doth  Daniel  plead,  (one  of  a  famous  triad,  too,  of  potent 
wrestlers  in  prayer,  Ezek.  xiv,  14.)  0  Lord,  hear;  O  Lord, 
forgive  ;  0  Lord,  hearken  and  do  ;  defer  not,  for  thine  own 
sake,  O  my  God :  for  thy  city  and  thy  people  are  called  hy 
thy  name,  Dan.  ix.  19. 

7.  To  the  highest  example  and  pattern  of  prayer,  (fit  to 
be  mentioned  apart,)  our  Lord  himself;  who,  in  some  of 
his  last  agonies,  praying.  Father,  .save  me  from  this  hour, 
represses  that  innocent  voice:  Bat  iherefore  came  I  to 
this  hour  ;  and  adds.  Father,  glorify  thy  name,  (John  xii. 
27,  28.)  intimating  that  the  sum  of  his  desires  did  resolve 
into  that  one  thing,  and  contented  to  sufier  what  was  most 
grievous  to  himself,  that  so  that  might  be  done  which 
should  be  finally  most  honourable  to  that  great  name. 

8.  To  the  design  and  end  of  prayer ;  which  is  partly  and 
principally  to  be  considered  as  an  act  of  worship,  a  homage 
to  the  great  God,  and  so  the  design  of  it  is  to  honour  him ; 


and  partly  as  a  means,  or  way  of  obtaining  for  ourselves 
the  good  things  we  pray  for,  which  therefore  is  another, 
but  an  inferior,  end  of  prayer.  Whether  we  consider  it 
under  the  one  notion  or  the  other,  or  propound  to  ourselves 
the  one  or  the  other  end  in  praying  :  'tis  most  agreeable  to 
pray  after  this  tenor,  and  to  insist  most  upon  this  argu- 
ment in  prayer.    For, 

First,  Do  we  intend  prayer  as  a  homage  to  the  great 
God,  and  to  give  him  his  due  glory  in  praying  to  him  1 
How  fitly  doth  it  fall  in  with  our  design,  when  not  only  our 
praying  itself,  but  the  matter  we  chiefly  pray  for,  have  the 
same  scope  and  end.  We  pray  that  we  may  glorify  God. 
And  the  thing  we  more  principally  desire  of  him  in  prayer 
is,  that  he  would  glorify  himself,  or  that  his  name  be  glo- 
rified. And  square  all  other  desires  by  this  measure,  de- 
siring nothingelsebut  what  may  be,  or  as  it  is,  subservient 
hereto.    And, 

Secondly,  If  we  intend  and  design  any  thing  of  advan- 
tage to  ourselves;  we  can  only  expect  to  be  heard,  and  to 
obtain  it,  upon  this  ground.  'The  great  God  deals  plainly 
with  us  in  this,  and  hath  expressly  declared  that  if  he  hear, 
and  graciously  answer  us,  it  will  only  be  upon  this  con- 
sideration, as  is  often  inculcated,  Ezek.  xxxvi,22.  There- 
fore say  unto  the  house  of  Israel,  Thus  saith  the  Lord  God, 
I  do  not  this  for  your  sakes,  O  house  of  Israel,  but  for  my 
holy  name's  sake.  And  I  wil'  sanctify  my  great  name, 
which  was  profaned  among  the  heathen.  And  again.  Not 
for  your  sakes  do  I  this,  saiih  the  Lord  God,  be  it  known 
unto  you  ;  be  ashamed  and  confounded  for  your  own  ways, 
O  house  of  Israel,  ver.  32.  This  every  way  then  appears 
a  most  fit  argument  to  be  insisted  on  in  prayer ;  and  to  this 
purpose  as  well  as  to  any  other ;  many  of  the  instances 
mentioned  from  Scripture  having  an  express  and  particu- 
lar reference  to  this  very  case,  of  praying  for  a  people  re- 
lated to  God,  and  upon  whom  his  name  was  called.  It 
remains  then  to  show, 

2.  What  is  requisite  to  the  right  and  due  use  of  this 
argument  unto  this  purpose.  Where  we  may  sum  up  all 
in  two  words,  sincerity  and  submission.  The  former 
whereof  belongs  to  this  case  in  common  with  all  others, 
wherein  we  can  use  this  argument,  or,  which  is  all  one, 
wherein  we  can  pray  at  all.  The  other  hath  somewhat  a 
more  peculiar  reference  to  this  case  considered  apart  by 
itself  And  indeed  that  the  one  and  the  other  of  these  are 
requisite  in  the  use  of  this  argument,  are  both  of  them 
corollaries  from  the  truth  itself  we  have  been  hitherto  in- 
sisting on,  and  that  have  the  very  substance  and  spirit  of 
it  in  them.  For  if  this  be  an  argument  fit  to  be  used  in 
prayer  at  all,  it  is  obvious  to  collect,  that  it  ought  to  be 
used  with  great  sincerity  in  any  case,  and  with  much  sub- 
mission, especially  in  such  a  case  as  this. 

1.  It  is  requisite  we  use  this  argument  with  sincerity, 
i.  e.  that  we  have  a  sense  in  our  hearts  correspondent  to 
the  use  of  it,  or  that  the  impression  be  deeply  inwrought 
into  our  spirits  of  the  glorious  excellency  of  the  name  of 
God.  So  as  it  be  really  the  most  desirable  thing  in  our 
eyes,  that  it  be  magnified  and  rendered  most  glorious, 
whatsoever  becomes  of  us,  or  of  any  people  or  nation  un- 
der heaven.  Many  have  learned  to  use  the  words  "for 
thy  name's  sake,"  as  a  formula,  a  plausible  phrase,  a  cus- 
tomary, fashionable  form  of  speech  ;  when,  first,  there  is  no 
inward  sense  in  their  hearts  that  doth  subesse,  lies  under 
the  expression,  so  as  that  with  them  it  can  be  said  to  signi- 
fy any  thing,  or  have  any  meaning  at  all ;  or,  secondly, 
they  may  have  much  another  meaning  from  what  these 
words  do  import,  a  very  low,  self-regarding  one.  As  when 
in  praying  for  a  people  that  bear  this  name,  of  whom  them- 
selves are  a  part,  these  words  are  in  their  mouths,  but  their 
hearts  are  really  solicitous  for  nothing  but  their  ovra  little 
concernments,  Iheir  wealth,  and  peace,  and  ease,  and  flesh- 
ly accommodations.  Apprehending  a  change  of  religion 
cannot  fall  out  among  such  a  people,  but  in  conjunction 
with  what  may  be  dangerous  to  themselves  in  these  mean 
respects.  Whereupon  it  may  fall  out  that  they  will  pray 
earnestly,  cry  aloud,  be  full  of  concern,  vehemently  impor- 
tunate, and  all  the  noise  and  cry  mean  nothing  but  their 
own  corn,  wine,  and  oil.  They  mention  the  name  of  the 
Lord,  but  not  in  truth.  It  appears  the  servants  of  God,  in 
the  use  of  this  argument,  have  been  touched  in  their  very 
souls  with  so  deep  and  quick  a  sense  of  the  dignity  and 


PRAYER  FROM  THE  NAME  OF  GOD. 


497 


hoDonr  of  the  Dinne  name,  that  nothing  else  hath  seemed 
considerable  with  them,  or  worth  the  regarding,  besides ; 
as  in  those  expostulations,  "  What  wilt  thou  do  to  thy 
great  name  1  What  will  the  Egyptians  say  ■?"  &c.  This 
alone,  apart  from  their  own  concernments,  was  the  weighty 
argument  with  them.  For  it  weighed  nothing  with  Moses 
on  the  contrary,  to  be  told,  "  I  will  make  of  thee  a  great 
nation."  To  have  him.self  never  so  glorious  a  name,  to  be 
spread  in  the  world  and  transmitted  to  all-afler  ages  as  the 
root  and  father  of  a  mighty  people,  was  a  light  thing  in 
comparison  of  the  injury  and  disreputation  that  would 
be  done  to  God's  own  name,  if  he  should  desert  or  destroy 
this  people.  Or,  thirdly,  they  may  have  a  very  wicked 
meaning.  The  name  of  God  may  be  invoked,  religious 
solemnities  used  as  a  pretence  and  colour  to  flagitious 
actions.  In,  junnine  Domini — ifc.  Most  execrable  villa- 
nies  have  been  prefaced  with  that  sacred,  adorable  name. 
As  when  a  fast  was  proclaimed,  but  a  rapine  upon  Naboth's 
vineyard  was  a  thing  designed.  And  the  awful  name  of 
God  was  indifferently  used  in  prayer  and  in  perjury  to 
serve  the  same  vile  purpose.  In  whichsoever  of  those 
degrees  this  venerable  name  is  insincerely  mentioned,  we 
ought  toaccoimta  great  requisite  is  wanting  to  a  right  use 
of  it  as  an  argument  in  prayer.  And  should  consider  both 
the  absurdity  and  the  iniquity  of  our  so  misusing  it.    .     ,. 

1.  The  absurdity.  For  who  can  reasonably  think  him 
capable  of  hearing  our  prayers,  whom  at  the  same  time  he 
thinks  incapable  of  knowing  our  hearts  1  Am  I  consistent 
with  myself  when  I  invocate,  worship,  trust  in  him  as  a 
God,  whom  I  think  I  can  impose  upon  by  a  false  show "? 
Is  it  likely,  if  I  can  deceive  him,  that  he  can  help  and 
succour  me  1 

2.  The  iniquity.  For  this  can  be  no  low  (though  it  be 
not  the  peculiar)  sense  of  taking  the  name  of  the  Lord  our 
God  in  vain.  And  we  know  with  what  awful  words  that 
great  precept  is  enforced.  The  Lord  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain.  Nor  can  any  man 
devise  to  put  a  greater  affront  upon  him  than  to  approach 
him  with  insincerity.  For  it  is  to  use  him  as  a  senseless 
idol,  and  signifies  as  if  I  counted  him  as  the  vanities  of 
the  Gentiles,  one  of  their  inanimate  or  brutal  gods ;  de- 
nies his  omniscience  to  discern,  and  his  justice  and  power 
to  revenge,  the  indignity,  all  at  once.  And  what  now  is 
to  be  expected  from  such  a  prayer,  wherein  I  both  fight 
with  myself  and  him  at  the  same  time.  With  myself, 
for  the  same  object  that  I  worship,  I  affront  in  the  same 
act ;  and  with  him,  for  my  worship  is  but  seeming,  and 
the  affront  real. 

Such  a  disagreement  with  myself  were  enough  to  blast 
my  prayer.  The  dphp  iitpvx"!,  the  man  with  two  souls. 
Jam.  i.  the  double-minded  man,  is  said  to  be  ii«aru!rriiros, 
unstable  ;  {inconsistent  with  himself,  the  word  signifies ;) 
and  let  not  such  a  man  think,  saith  the  apostle,  that  he 
shall  receive  any  thing  of  the  Lord.  Much  more  when 
his  prayer  is  not  only  unacceptable  to  God,  but  offensive. 
And  by  which  he  is  so  far  from  pleasing  that  he  provokes. 

It  is  then  of  unspeakable  concernment  to  us  in  the  use 
of  this  argument,  that  we  will  understand  ourselves.  Let 
us  search  our  hearts;  and  see  that  we  mean  as  we  speak, 
that  we  do  not  pretend  a  concemedness  and  zeal  for  the 
name  of  God,  when  he  knows  all  things,  knows  that  we 
lie ;  and  that  we  do  but  flatter  him  with  our  mouth,  and 
lie  unto  him  with  our  tongues,  when  our  heart  is  not  right 
wuh  him,  Ps.  Ixxviii.  36,  37.  That  we  do  not  seem  to 
be  m  great  perplexity  about  the  name  and  glory  of  God, 
when  we  are  quite  unconcerned  what  becomes  of  his 
name ;  are  only  solicitous  lest  we  should  suffer  ourselves, 
afraid  of  bemg  undone,  of  losing  our  estates,  or  of  be- 
ing driven  from  our  dwellings,  or  perhaps  but  of  being 
abridged  somewhat  of  our  conveniences,  and  more  delect- 
able enjoyments.  As  if  (not  the  fortunes  of  Csesar  and 
the  empire,  but)  the  mighty  and  all  comprehensive  name 
of  the  great  Lord  of  heaven  and  earth  did  depend  upon 
our  being  rich  or  quiet,  and  at  our  ease,  and  having  our 
sense  and  fancy  gratified.  As  if  the  heavens  rested  upon 
our  shoulders,  and  the  frame  of  the  universe  were  sustained 
by  us,  who  ourselves  need  such  pitiful  supports,  lean  upon 
shadows,  and  if  they  fail  us  are  ready  to  sink  and  drop 
into  nothing ! 

e  Selden.  de  Diis  Srriis  Synt.  2.  Cap.  is. 


2.  Submission  is  highly  requisite,  especially  in  a  case  of 
this  nature  ;  i.  e.  we  are  to  submit  to  his  judgment  the  dis- 
posal both  of  his  concernments,  which  this  argument 
directly  intends ;  and  our  own,  which  we  are  too  apt  indi- 
rectly to  connect  with  his,  so  as  to  be  more  principally  so- 
licitous about  them. 

1.  His  concernment  in  this  case  must  (as  is  fit)  be  sub- 
mitted with  all  humble  deference  to  his  own  judgment,  it 
being  really  a  doubtful  case,  not  whether  it  be  a  desirable 
thing,  that  the  name  and  honour  of  God  should  be  pre- 
served and  advanced,  or  whether  we  should  desire  it ;  but 
whether  his  continuing  such  a  people  in  visible  relation 
to  himself,  or  rejecting  and  casting  them  off,  will  be  more 
honourable  and  glorious  to  him.  Where  the  doubt  lies, 
there  must  be  the  submission,  i.  e.  this  matter  must  be 
referred  to  himself,  it  being  such  as  whereof  he  only  is 
the  competent  judge,  and  not  we.  The  thine  to  be  judged 
of,  is  not  whether  occasion  may  not  be  taken  by  men  ot 
short  discourse,  and  of  profane  minds,  to  think  and  speak 
reflectingly  of  such  a  piece  of  Providence,  viz.  if  a  people 
whom  God  had  long  visibly  owned  and  favoured  should 
be,  at  length,  rejected  with  detestation,  and  expo.sed  to 
ruin.  'Tis  like,  the  heathen  nations  were  very  apt  so  to 
insult,  when  God  did  finally  abandon  and  give  up  that 
people  of  the  Jews,  and  make  them  cease  at  once  to  be  his 
people  and  any  people  at  all.  As  we  know  they  did  be- 
fore, when  they  gained  any  temporary  advantage  upon 
them,  upon  their  being  able  to  spoil  their  country,  to  re- 
duce them  to  some  distress,  and  straiten  their  chief  city 
with  a  siege,  as  if  they  had  them  totally  in  their  power, 
they  presently  draw  the  God  of  Israel  into  an  ignominious 
comparison  with  the  fictitious  deities  of  other  vanquished 
countries  ;  the  gods  of  Hamath,  Arphad,  Sepharvaim,  Isa. 
xxxvi,  19.  (who  are  also  styled  their  kings  as  is  thought, « 
2  Kings  xix.  13.  though  the  destruction  of  their  kings  may 
also  admit  to  be  meant  as  an  argument  of  the  impotency 
of  their  gods.  And  they  are  mentioned  distinctly,  as  per- 
haps was  not  observed,  in  both  those  cited  bonks  of  Scrip- 
ture where  that  history  is  more  largely  recorded  ;  2  Kings 
xviii.  34.  ch.  xix.  13.  and  Isa.  xxxvi.  19.  ch.  xxxvii.  12, 
13.)  as  if  he  were  able  to  do  no  more  for  the  protection  of 
his  people,  than  they  for  their  worshippers.  And  so  for  a 
few  moments,  he  remains  under  the  censure  of  being  an 
impotent  God.  But  that  momentary  cloud  he  k-new  how 
soon  to  dispel,  and  make  his  glory  shine  out  so  much  the 
more  brightly  unto,  not  only  a  convincing,  but  an  amazing 
confutation  of  so  profane  folly  ;  yielded  the  short-sighted 
adversary  a  temporary  victory,  which  he  could  presently 
redeem  out  of  their  hands,  that  he  might  the  more  glori- 
ously triumph  in  their  surprising,  tmfeared  ruin  ;  and  so 
let  them  and  all  the  world  see  that  those  advantages  were 
not  extorted,  but  permitted  upon  considerations  that  lay 
out  of  their  reach  to  comprehend ;  and  that  they  proceed 
not  from  want  of  power,  but  the  excellency  of  other  per- 
fections, which  would  in  due  time  be  understood  by  such 
as  were  capable  of  making  a  right  judgment.  His  wis- 
dom, holiness,  and  justice,  which  appeared  in  putting  a 
people  so  related  to  him  under  sea.sonable  rebukes  and 
discountenance,  when  the  state  of  the  case,  and  the  me- 
thods of  his  government  required  it ;  and  so  much  the 
rather,  because  they  were  so  related.  According  to  that. 
You  only  have  I  known  of  all  the  families  of  the  earth, 
therefore  I  will  punish  you  for  all  your  iniquities,  Amos 
iii.  2.  The  matter  here  to  be  disputed,  was  not  whether  it 
did  not  occasion  a  present  dishonour  to  the  God  of  Israel, 
to  let  the  enemy  have  such  a  seeming  ground  of  spiteful 
suggestions  concerning  him,  as  if  he  were  impotent,  or 
variable,  or  false  to  them  that  had  intrusted  themselves  to 
his  protection  and  care  ;  but  whether  that  dishonour  were 
not  recompensed  with  advantage,  by  the  greater  glory  that 
accrued  to  him  afterwards.  And  this  also  is  the  matter 
that  must  come  under  judgment,  if  at  length  he  should 
finally  cast  off  such  a  people  ;  whether  upon  the  whole,  all 
things  being  considered  and  taken  together,  it  be  not  more 
for  the  honour  of  his  name,  and  the  reputation  of  his  rec- 
toral  attributes,  to  break  off  such  a  relation  to  them  than 
continue.  Wherein  he  is  not  concerned  to  approve  him- 
self to  the  opinion  of  fools,  or  half-witted  persons  ;  and 
whose  shallow  judgment,  too,  is  governed  by  their  disaf- 


498 


PRAYER  FROM  THE  NAME  OF  GOD. 


fection  ;  but  to  such  as  can  consider.  Perhaps,  to  such  as 
shall  hereafter  rise  up  in  succeeding  ages.  For  he  is  not 
in  haste.  His  steady  duration,  commensurate  with  all  the 
successions  of  time,  and  which  runs  into  eternity,  can  well 
admit  of  his  staying  till  this  or  that  frame  and  contexture 
of  providence  be  completed,  and  capable  of  being  more 
entirely  viewed  at  once  ;  and  till  calmer  minds,  and  men 
of  less  interested  passions,  shall  come  to  have  the  consider- 
ing of  it.  And  in  the  mean  time  he  hath  those  numberless 
myriads  of  wise  and  holy  sages  in  I  he  other  world,  the  con- 
tinual observers  of  all  his  dispensations,  that  behold  them 
with  equal,  unbiassed  minds ;  and  from  the  evidence  of  the 
matter,  give  their  concurrent  approbation  and  applause, 
with  all  the  true  members  of  the  church  on  earth.  Great 
and  marvellous  are  thy  works.  Lord  God  Almighty,  just 
and  true  are  thy  ways,  thou  King  of  saints,  Rev.  xv.  3. 
But  it  is  enough  and  much  more  considerable  to  approve 
himself  to  himself;  and  that  all  his  dispensations  are  guided 
according  to  the  steady,  eternal  reason  of  things,  which  is 
an  inviolable  law  to  him,  from  which  he  never  departs, 
and  from  the  perpetual  uniform  agreement  of  all  his  pro- 
vidences, whereto  an  indubious  glory  will  result  unto  him, 
that  will  never  admit  the  least  eclipse,  or  ever  be  capable 
of  being  drawn  into  dispute.  And  according  whereto  it 
will  appear,  if  ever  he  forsake  such  a  people,  the  concern- 
ment of  his  name  and  glory  in  the  matter,  was  the  great  in- 
ducement to  it ;  that  he  did  even  owe  it  to  himself,  and  had 
not,  otherwise,  done  right  to  his  own  name.  And  whatso- 
ever might  be  argued  from  it  to  the  contrary  will  be  found 
capable  of  a  clear  and  easy  answer,  so  as  that  the  weight 
of  the  argument  will  entirely  lie  on  this  side.    For, 

1.  As  to  his  power,  he  hath  reason  to  be  ever  secure 
concerning  the  reputation  of  that,  having  given,  and  know- 
ing how  further  to  give,  when  he  pleases,  sufficient  demon- 
strations of  it  other  ways.  Nor  was  it  ever  his  design  to 
represent  himself  eis  a  Being  of  mere  power,  which  of  itself 
hath  nothing  of  moral  excellency  in  it ;  nor  do  the  appear- 
ances of  it  tend  to  beget  that  true  notion  of  God  in  the 
minds  of  men  which  he  designed  to  propagate  ;  otherwise 
than  as  the  glory  of  it  should  shine  in  conjunction  with 
that  of  his  other  attributes,  that  are  more  peculiarly  worthy 
of  God,  more  appropriate  to  him,  and  more  apt  to  repre- 
sent him  to  the  world  as  the  most  suitable  object  of  a  re- 
ligious veneration.  Whereas  mere  power  is  capable  of 
having  place  in  an  unintelligent  nature,  and  in  an  intelli- 
gent tainted  with  the  most  odious  impurities.  He  never 
desired  to  be  known  among  men  by  such  a  name,  as 
should  signify  power  only,  unaccompanied  with  wisdom, 
holiness,  &c.    And, 

2.  For  his  wisdom, ;  it  is  seen  in  pursuing  valuable  ends, 
by  methods  suitable  to  them,  and  becoming  himself  It 
became  the  absolute  sovereignty  of  a  God,  to  select  a  na- 
tion, that  he  would  favour  more'than  other  nations,  but 
would  ill  have  agreed  with  his  wisdom  to  have  bound  him- 
self absolutely  to  them,  so  as  to  favour  them,  howsoever 
they  should  demean  themselves. 

3.  His  bounty  and  goodness,  though  it  found  them  no 
better  than  other  people,  was  to  have  made  them  better. 
Nor  was  it  any  disreputation  to  his  goodness  to  divert 
its  current,  when  they,  after  long  trial,  do  finally  resist  its 
design. 

4.  His  clemency  must  not  be  made  liable  to  be  mistaken 
for  inadvertency,  or  neglect ;  and  to  give  the  world  cause 
to  say.  Tush,  God  seeth  not,  neither  is  there  knowledge  in 
the  Most  High.  Nor  for  indiflerency,  and  unconcerned- 
ness  what  men  do,  as  if  good  and  bad  were  alike  to  him. 
And  that  such  as  do  evil  were  good  in  the  sight  of  the 
Lord,  and  he  delighted  in  them;  words  wherewith  he 
sometimes  complained  that  men  wearied  him,  Mai.  ii.  17. 
He  is  not  to  redeem  the  reputation  of  one  attribute  by  the 
real  prejudice  of  another ;  i.  e.  the  offence  and  grievance 
to  it,  which  acting  directly  against  it  (if  that  were  possi- 
ble) would  occasion. 

5.  His  sincerity  will  be  highly  vindicated  and  glorified, 
when  it  shall  be  seen  that  there  is  nothing  more  of  seve- 
rity in  such  a  dispensation,  whenever  it  takes  place,  than 
was  plainly  expressed  in  nis  often  repeated  fore-warnings 
and  threatenings,  even  long  before.     And  therefore, 

6.  He  is  herein  but  constant  to  himself,  and  should  be 
more  Iiao.e  to  the  charge  of  mutability,  and  inconstancy, 


if  finally,  when  the  case  should  so  require,  he  snould  not 
take  this  course.    And 

7.  As  to  his  righteousness  and  fidelity  towards  such  a 
people,  even  those  to  whom,  he  more  strictly  obliged  him- 
self than  ever  he  did  to  any  particular  nation  besides.  Let 
but  the  tenor  of  his  covenant  with  them  be  consulted, 
and  see  whether  he  did  not  reserve  to  himself  a  liberty  of 
casting  them  off,  if  they  revolted  from  him  ;  and  whether 
these  were  not  his  express  terms,  that  he  would  be  with 
them  while  they  were  with  him,  but  that  if  they  forsook 
him,  he  would  forsake  them  also. 

Therefore  much  more  is  he  at  liberty,  as  to  any  other 
people,  to  whom  he  never  made  so  peculiar  promises  of 
external  favours  as  he  did  to  this  people.  Nor  hereupon 
can  any  thing  be  pleaded  from  his  name,  or  that  is  within 
the  compass  of  its  signification,  with  any  certainty,  that  it 
shall  conclude,  and  be  determining  on  the  behalf  of  such 
a  people.  There  is  a  real,  great  doubt  in  the  case,  whether 
the  argument  may  not  weigh  more  the  other  way.  And 
whether  the  wickedness  of  such  a  people  may  not  be 
grown  to  such  a  prodigious  excess,  that  whereas  none  of 
these  his  mentioned  attributes  do  make  it  necessary  he 
should  continue  his  relation,  some  other,  that  could  not  be 
alleged  for  it,  may  not  be  alleged  against  it,  and  do  not 
make  it  necessary  he  should  break  it  off.  The  glory  of 
his  holiness  (which  if  we  consider  it  in  itself,  and  con- 
sider the  value  and  stress  he  is  wont  to  put  upon  it,  we 
might  even  reckon  the  prime  glory  of  the  Deity)  is  not, 
perhaps,  to  be  sufficiently  salved  and  vindicated  without, 
at  length,  quite  abandoning  and  casting  them  off.  There 
seems  to  be  somewhat  very  awful  and  monitory  in  those 
most  pleasant,  gracious  words,  and  that  breathe  so  sweet  a 
savour :  But  now  they  desire  a  better  country,  that  is,  a 
heavenly;  wherefore  God  is  not  ashamed  to  be  called  their 
God,  Heb.  xi.  16.  mz.  that  if  a  people  that  have  long  en- 
joyed brighter  discoveries  of  heaven,  and  the  way  to  it,  do 
yet  generally  bear  a  disaffected  heart  to  the  design  of  that 
revelation,  remain  habitually  terrene  like  the  rest  of  the 
world,  governed  by  the  spirit  of  it,  ingulfed  in  the  com- 
mon pollutions,  sensualities,  impieties  of  the  wicked  athe- 
istical inhabitants  of  this  earth,  God  will  be  even  a.shamed 
to  be  called  their  God.  He  will  reckon  it  ignominious, 
and  a  reproach  to  him,  (though  he  will  save  such  as  are 
sincere  among  them,)  to  stand  visibly  related  to  such  a 
people  as  their  God.  What,  to  have  them  for  a  pecu- 
liar people,  that  are  not  peculiar  t.  to  distinguish  them 
that  will  not  be  dislinguis-hed  1  to  make  a  visible  differ- 
ence by  external  favours  and  privileges,  where  there  is  no 
visible  difference  in  practice  and  conversation,  that  might 
signify  a  more  excellent  spirit  1  This  is  not  only  to  lose 
the  intended  design, but  to  have  it  turn  to  a  disadvantage; 
and  whom  he  expected  to  be  for  a  name  and  a  praise  to 
him,  a  crown  and  a  royal  diadem,  to  become  to  him  a  dis- 
honour and  a  blot.  And  we  do  find  that  such  severities 
as  have  been  used  towards  such  a  people,  are  declared  to 
have  been  so,  even  for  the  sake  of  his  name,  Jer.  xxxiv. 
16,  17.  But  ye  turned  and  polluted  my  name, — There- 
fore— I  will  make  you  to  be  removed  into  all  the  king- 
doms of  the  earth.  And  when  therefore  a  remnant  of  this 
people,  rebelliously,  against  God's  express  word,  went 
down  into  Egypt,  preferring  a  precarious  subsistence,  un- 
der tyranny  and  idolatry,  at  the  cruel  mercy  of  a  long 
since  baftied  enemy,  before  the  true  religion,  and  liberty, 
under  the  divine  protection,  see  how  God  expresses  his 
resentment  of  this  dishonour  done  to  his  name,  and  the 
affront  offered  to  his  government:  Jer.  xliv.  26.  Therefore 
hear  ye  the  word  of  the  Lord,  all  Judah  that  dwell  in  the 
land  of  Egypt,  Behold,  I  have  sworn  by  my  great  name, 
saith  the  Lord,  that  my  name  shall  no  more  be  named  in 
the  mouth  of  any  man  of  Judah,  in  all  the  land  of  Egypt, 
saying.  The  Lord  God  liveth. 

And  when  the  time  drew  near  of  God's  total  rejection 
of  that  people,  as  in  the  time  of  Malachi's  prophecies; 
they  are  charged  with  despising  and  profaning  his  name, 
(chap.  i.  6,  12.)  and  are  told  God  had  now  no  pleasure  in 
them,  nor  would  accept  an  offering  at  their  hands,  but  that 
his  name  should  be  great  among  the  Gentiles,  (ver.  10,  11.) 
even  from  the  rising  of  the  sun  to  the  going  down  of  the 
same,  intimating  that,  excepting  those  few  that  thought  on 
his  name,  (chap.  iii.  16.)  and  that  feared  his  name,  (ch.  n 


PRAYER  FROM  THE  NAME  OP  GOD. 


499 


2.)  who  he  says  should  be  his,  when  he  made  up  his  jewels, 
(and  the  Sun  of  righteousness  should  rise  upon  them)  he 
would  have  no  more  to  do  with  them  ;  but  in  the  day  that 
should  burn  as  an  oven,  (when  the  whole  hemisphere 
should  be  as  one  fiery  vault,)  they  should  be  burnt  up  as 
stubble,  and  neither  root  nor  branch  be  left  of  them ;  and 
all  this  upon  the  concern  he  had  for  his  name,  which  was 
reproached  by  such  a  people's  pretending  to  it.  Where- 
upon, they  had  been  threatened  (ch.  ii.  v.  2.)  that  except 
►hey  did  give  glory  to  his  name  he  would  curse  them,  and 
their  blessings,  corrupt  their  seed,  spread  dung  upon  their 
faces,  even  that  of  their  solemn  feasts,  and  they  should  be 
taken  away  therewith. 

It  is  therefore  possible  the  whole  force  of  this  argument 
may  lie  against  us,  in  praying  for  such  a  people.  I  say,  it 
is  possible  it  may  whether  actually  it  do  or  no,  we  can 
never  be  competent  judges.  Our  knowledge  is  not  large 
enough,  nor  our  minds  enough  comprehensive.  Our  wis- 
dom is  folly  itself  to  the  estimating  such  a  case.  AVe  are 
capable  of  pronoimcing  hastily,  it  would  in  this  or  that 
particular  respect,  be  dishonourable,  and  an  obscurement 
of  God's  name,  if  he  should  cast  off  England.  But  he  that 
pronounces  hastily,  considers  but  a  few  things,  and  looks 
but  a  little  way. 

The  question  is,  whether,  all  things  compared  and  con- 
sidered together,  that  belong  to  such  a  case,  it  will  be  more 
honourable  to  God  or  dishonourable,  and  more  or  less  re- 
commend him  to  intelligent  minds,  get  him  a  greater 
and  more  excellent  name  and  renown  in  the  world,  when 
it  shall  be  enlightened  to  consider  the  case,  to  break  off 
his  relation  or  continue  it  1  We  know  his  own  judgment 
is  according  to  truth,  and  hope  he  will  judge  the  way  that 
will  be  more  favourable  to  us.  But  we  cannot  be  certain 
of  it.  'Tis  a  case  that  requires  the  judgment  of  his  all- 
comprehending  mind,  whose  prospect  is  large  every  way  ; 
and  takes  in  all  the  decencies  and  indecencies  that  escape 
our  notice.  As  we  Ktiow  in  viewing  things  with  the  eye, 
a  quick  and  clear  sight  (especially  helped  with  a  fit  in- 
strument) will  discern  many  things,  so  fine  and  minute,  as 
to  be,  to  a  duller  eye,  altogether  invisible.  It  is  the  work 
of  wisdom  and  judgment,  to  discern  exactly  the  critical 
seasons  and  junctures  of  time,  when  to  do  this  or  that. 
And  the  wise  God  in  his  dispensations,  especially  towards 
a  great  community,  or  the  collective  body  of  a  people, 
takes  usually  a  vast  compass  of  time,  within  which  to 
select  the  apt  and  fit  season,  for  this  or  that  act,  whether 
of  severity  or  mercy  towards  them.  And  it  is  more  fit,  as, 
by  the  coincidence  of  things,  it  contributes  more  to  the 
greater  glory  of  his  name.  We  cannot  discern  the  things, 
the  concurrence  whereof  makes  this  a  fitter  season  than 
another,  that  such  an  event  should  be  placed  just  there, 
within  so  large  a  tract  of  time.  What  mortal  man,  or  in- 
deed what  finite  mind,  was  capable  of  judging  some  hun- 
dreds of  years  before,  what  was  just  wanting  to  the  fulness 
of  the  Amorites'  sin,  .so  as  that  it  should  bemore  honour- 
able and  glorious  to  the  Divine  justice,  not  to  animadvert 
thereon,  till  that  very  time  when  he  did  it.  Or  why  he 
chose  that  time  which  he  pitched  upon,  wherein  to  come 
down,  and  deliver  his  Israel  from  their  Egyptian  oppres- 
sors. Or  when  (without  inspiration)  to  be  able  to  .say,  the 
time  to  favour  Zion,  even  the  set  time,  is  come.  Nor  are 
we  to  resolve  the  matter  only  into  the  absoluteness  of  his 
sovereignty,  upon  the  account  whereof  he  may  take  what 
time  he  pleases  ;  but  the  depth  of  his  hidden  wisdom,  for 
he  doth  all  things  according  to  the  counsel  of  his  will, 
having  reasons  to  himself,  which  out  shallow,  dim  sight 
perceives  not,  and  whereof  we  are  infinitely  less  able' to 
make  a  sure  judgment,  than  a  country  idiot  of  reasons  of 
state.  He  may  (as  to  the  present  case)  think  it  most  fit, 
most  honourable,  and  glorious,  so  often  to  forgive,  or  so 
long  to  forbear  such  a  delinquent  people;  and  may,  at 
length,  judge  it  most  becoming  him,  and  most  worthy  of 
him,  as  he  is  the  common  Ruler  of  the  world  and  their 
injured  despi.sed  Ruler,  to  strike  the  fatal  stroke,  and  quite 
cut  them  off  from  him. 

Now  here  it  is,  therefore,  necessarily  our  duty,  to  use 
this  argument  with  him  of  his  name,  so,  as  wholly  to  sub- 
mit the  matter  to  his  judgment,  and  but  conditionally  if 
It  M'lll  indeed  make  most  for  the  glory  of  his  name,  "that 
then  he  will  not  abhor  and  reject  such  a  people  even  for 


his  name's  sake.  Nor  can  we  herein  be  too  importu- 
nate, if  we  be  not  peremptory,  not  too  intent  upon  the 
end,  the  glory  of  his  name ;  for  about  the  goodness,  ex- 
cellency, and  desirableness  of  that  we  are  certain  ;  if  we 
be  not  too  determinate  about  the  means,  or  what  will  be 
most  honourable  to  his  name,  concerning  which  we  are 
uncertain.  Neither  is  it  disallowed  us  to  use  the  best 
judgment  we  can,  about  the  means,  and  the  interest  of 
God's  name  in  this  case.  It  is  not  our  fault  to  be  mis- 
taken ;  he  expects  us  not  to  use  the  judgment  of  gods. 
But  it  will  be  our  fault  to  be  peremptory  and  confident  in 
a  matter,  wherein  we  may  be  mistaken  ;  and  must  signify 
too  much  officiousness,  as  if  we  understood  his  affairs 
better  than  himself,  and  a  bold  insolence,  to  take  upon  us 
to  be  the  absolute  judges  of  what  we  understand  not ;  and 
to  cover  our  presumption  with  a  pretence  of  duty.  There- 
fore though  such  a  people  be  dear  to  us,  yet  because  his 
name  ought  to  be  infinitely  more  dear,  that,  in  the  settled 
bent  of  our  hearts,  we  ought  to  prefer ;  and  be  patient  of 
his  sentence,  whatever  it  proves  to  be,  with  deep  resent- 
ment of  our  own  desert,  but  with  high  complacency  that 
his  name  is  vindicated  and  glorified,  and  with  a  sincere, 
undissembled  applau.se  of  the  justice  of  his  proceedings, 
how  severe  soever  they  may  be  towards  us  ;  especially  if 
we  have  reason  to  hope,  that  severity  will  terminate,  but 
in  a  temporary  discountenance  and  frown,  not  in  a  final 
rejection. 

2.  Much  more  are  we  to  submit  our  own  secular  con- 
cernments, which  may  be  involved  ;  i.  e.  we  ought  only  to 
pray  we  may  have  the  continued,  free  profession  and  ex- 
ercise of  our  religion,  in  conjunction  with  the  comfortable 
enjoyment  of  the  good  things  of  this  life,  if  that  may  con- 
sist with  and  best  serve  the  honour  of  his  great  name. 
But  if  he  do  really  make  this  judgment  in  our  case,  that 
we  have  so  misdemraned  ourselves,  and  been  so  little 
really  better  to  common  observation,  in  our  practice  and 
conversation,  than  men  of  a  worse  religion,  that  he  cannot 
without  injury  to  his  name,  and  the  reputation  of  his 
government,  countenance  us  against  them,  by  the  visible 
favours  of  his  providence;  that  it  will  not  be  honourable 
for  him  to  protect  us  in  our  religion,  to  so  little  purpose  ; 
and  while  we  so  little  answer  the  true  design  of  it ;  that  if 
we  will  retain  our  religion  (which  we  know  we  are  upon 
no  terms  to  quit)  we  must  suffer  for  it,  and  .sanctify  that 
name  before  men  by  our  suffering,  which  we  dishonoured 
by  our  sinning.  We  have  nothing  left  us  to  do  but  to  sub- 
mit to  God,  to  humble  ourselves  under  his  mighty  hand, 
to  accept  the  punishment  of  our  sin,  to  put  off  our  orna- 
ments, expecting  what  he  will  do  with  us.  And  be  con- 
tent that  our  dwellings,  our  substance,  our  ease  and  rest, 
our  liberties  and  lives,  if  he  will  have  it  so,  be  all  sacrifices 
to  the  honour  of  that  excellent  name.  Nor  can  our  use  of 
this  argument  want  such  submission  without  much  insin- 
cerity. Concerning  this  therefore  look  back  to  what  was 
said  on  the  former  head. 

Nor  is  there  any  hardship  in  the  matter,  that  we  are  thus 
limited  in  ourpraying,  for  what  even  nature  it.selfteacheth 
us  to  desire,  our  safely,  peace,  and  outward  comforts  ;  un- 
less we  count  it  a  hardship  that  we  are  creatures,  and  that 
God  is  God,  and  that  ours  is  not  the  supreme  interest. 
The  desires  of  the  sensitive  nature  are  not  other«'ise  to  be 
formed  into  petitions  than  by  the  direction  of  the  rational, 
that  also  being  governed  by  a  superadded  holy,  divine 
nature ;  imto  which  it  is  a  supreme  and  a  vital  law,  that 
God  is  to  be  the  first-eyed  in  every  thing.  Reason  leaches 
that  .so  it  should  be,  and  grace  makes  it  be  so.  And  it 
ought  to  he  far  from  us  to  Ihink  this  a  hardship;  when  in 
reference  to  our  greater  and  more  considerable  concern- 
ments, those  of  our  souls,  and  our  eternal  states,  we  are 
put  upon  no  such  (dubious  suspenseful)  submission.  He 
hath  not,  in  these,  left  the  matter  at  all  doubtful,  or  at  any 
uncertainly,  whether  he  will  reckon  it  more  honourable  to 
his  name  to  save,  or  destroy  eternally,  a  sincerely  penitent, 
believing,  obedient  soul.  He  hath  settled  a  firm  connex- 
ion between  the  felicity  of  such  and  his  own  glory.  And 
never  put  it  upon  us,  as  any  part  of  our  duty,  to  be  con- 
tented to  perish  for  ever,  that  he  may  be  glorified  ;  or  ever 
to  ask  ourselves  whether  we  are  .so  content  or  no.  For  he 
hath  made  such  things  our  present,  immediate,  indispen- 
sable duty,  as  with  which  our  perishing  is  not  consistent, 


600 


PRAYER  FROM  THE  NAME  OF  GOD. 


and  upon  supposition  whereof,  it  is  impossible  we  should 
not  be  happy.  If  we  believe  in  his  Son,  and  submit  to 
his  government,  his  name  pleads  irresistibly  for  our  being 
saved  by  him.  He  can  have  no  higher  glory  from  us,  than 
that  we  be  to  the  praise  of  the  glory  of  his  grace,  being  once 
accepted  in  the  beloved.  Neither  is  it  disallowed  us  to 
do  the  part  of  concives,  fellow-members  of  a  community, 
civil,  or  spiritual,  to  pray  very  earnestly  for  our  people, 
city,  country,  that  are  so  justly  dear  to  us.  Only  since 
prayer  itself  is  an  acknowledgment  of  his  superiority  to 
whom  we  pray ;  and  we  have  no  argument,  that  we  ought 
to  hope  should  prevail,  but  that  of  his  own  name  ;  we  can 
but  pray  and  plead  as  the  nature  of  prayer,  and  the  import 
of  that  argument,  will  admit,  i.  e.  with  entire  subjection  to 
his  holy  and  sovereign  will,  and  subordination  to  his  su- 
preme interest,  to  whom  we  address  ourselves  in  prayer. 

Use.  And  now  the  use  this  will  be  of  to  us,  is  partly  to 
correct  and  reprehend  our  prayers,  wherein  they  shall  be 
found  disagreeable  to  the  true  import  of  this  argument, 
and  partly  to  persuade  unto  and  encourage  such  praying, 
as  shall  be  agreeable  to  it. 

1.  It  justly  and  aptly  serves  to  reprehend  and  correct, 
such  praying  as  disagrees  with  it ;  especially  the  carnality 
and  the  selfishness  of  our  prayers.  The  use  of  this  argu- 
ment implies  that  the  glory  of  God,  and  the  exaltation  of 
his  name,  should  be  the  principal  design  of  our  prayers. 
Is  it  not  in  these  respects  much  otherwise  1  We  keep  fast 
after  fast,  and  make  many  prayers.  And  what  is  the  chief 
design  of  them'!  or  the  thing  we  are  most  intent,  and 
which  our  hearts  are  principally  set  upon  1  We  see  how 
God  expostulates  this  matter,  Zech.  vii.  5.  When  ye  fasted 
and  mourned,  in  the  fifth  and  seventh  month,  even  those 
seventy  years,  did  you  at  all  fast  unto  me,  even  unto  me  % 
Why,  to  whom  can  it  be  thought  this  people  did  keep  fasts 
but  unto  God "!  Yes,  no  doubt  they  did  eye  him,  as  the 
object,  but  not  as  the  end.  They  were  kept  to  him,  but 
not  for  him,  so  as  that  his  interest  and  glory  was  the  thing 
principally  designed  in  them ;  nor  can  it  be,  if  the  things 
we  chiefly  insist  upon,  be  such  as  have  no  connexion  with 
his  true  interest,  or  subserviency  to  it.  And  let  us  inquire 
upon  these  two  heads  ;  whether  our  prayers,  in  these  re- 
spects, do  not  run  in  such  a  strain,  as  that  they  cannot  pos- 
sibly be  understood  to  mean  him,  or  have  a  true  reference 
to  him. 

1.  In  respect  of  the  carnality  of  them.  When  we  pray 
for  the  people  of  our  own  land,  or  for  the  Christian  church 
more  generally,  what  sort  of  evils  is  it  that  we  find  our 
hearts  most  feelingly  to  deprecate,  and  pray  against  1  what 
are  the  good  things  we  chiefly  desire  for  them  7  We  find 
ourselves,  'tis  likely,  to  have  somewhat  a  quick  sense  and 
dread  of  the  calamities  of  war,  depredation,  oppression, 
persecution,  and  we  feel,  probably,  somewhat  of  sympathy 
within  ourselves,  when  we  hear  of  any  abroad,  professing 
true,  reformed  Christianity,  that  suffer  the  spoiling  of  their 
goods,  are  banished  from  their  present  homes,  dragged  to 
prisons,  pressed  with  pinching  necessities,  for  the  sake  of 
their  religion ;  and  it  were  well  if  our  compassions  were 
more  enlarged  in  such  cases.  And  if  we  should  hear  of 
nations  depopulated,  cities  sacked,  towns  and  countries 
deluged  with  blood  and  slaughter,  these  things  would  cer- 
tainly have  an  astonishing  sound  in  our  ears.  But  have 
we  any  proportionable  sense  of  the  spiritual  evils  that 
waste  and  deform  the  Christian  church,  exhaust  its  strength 
and  vigour,  and  blemish  its  beauty  and  glory"?  Ignorance, 
terrene  inclination,  glorying  in  the  external  forms  of  reli- 
gion, while  the  life  and  power  of  it  are  unknown  and 
denied,  estrangement  from  God,  real  infidelity  towards  the 
Redeemer,  veiled  over  by  pretended,  nominal  Christianity, 
uncharitableness,  pride,  wrath,  strife,  envy,  hatred,  hypo- 
crisy, deceitfulness  towards  God  and  man  %  We  ought  to 
lament  and  deprecate  the  former  evils  without  overlooking 
these,  or  counting  them  less,  or  being  less  affected  with 
them.  We  are  apt  to  pray  for  peace  unto  the  Christian 
community,  for  halcyon  days,  prosperity,  the  abundance 
of  all  outward  blessings,  in  conjunction  with  the  universal 
reception  of  such  forms  of  religion,  as  are  most  agreeable 
to  our  minds  and  inclinations.  But  do  we  as  earnestly  pray 
for  the  reviving  of  primitive  Christianity,  and  that  the 
Christian  church  may  shine  in  the  beauties  of  holiness,  in 
heavenliness,  faith,  love  to  God  and  one  another,  in  sim- 


plicity, meekness,  patience,  humility,  contempt  of  this  pre- 
sent world,  and  purity  from  all  the  corruptions  of  it.  This 
we  chiefly  ought  to  have  done,  without  leaving  the  other 
undone.  Which  while  it  is  left  out  of  our  prayers,  or  not 
more  principally  insisted  on  in  them,  how  ill  do  they  ad- 
mit of  enforcement  by  this  argument  from  the  name  of 
God !  For  do  we  think  it  is  so  very  honourable  to  his 
name,  to  be  the  God  of  an  opulent,  luxurious,  fvoluptuous, 
proud,  wrathful,  contentious  people,  under  what  religious 
form  or  denomination  soever "! 

2.  But  also  do  not  our  prayers  chiefly  centre  in  our- 
selves, while  we  make  a  customary  (not  understood)  use 
in  them  of  the  name  of  God  1  And  when  we  principally 
design  ourselves  in  our  prayers,  what  is  it  we  covet  most 
for  ourselves  1  'Tis  not  agreeable  to  the  holy,  new  divine 
nature,  to  desire  to  engross  spiritual  good  things  to  our- 
selves ;  when  for  others,  we  desire  only  the  good  things  of 
this  earth.  But  if  our  prayers  do  only  design  the  averting 
from  ourselves  outward  calamities,  or  inconveniences,  and 
the  obtaining  only  of  ease,  indulgence,  and  all  grateful 
accommodations  to  our  flesh,  how  absurd  an  hypocrisy  is 
it  to  fashion  up  such  a  petition,  by  adding  to  it,  for  thy 
name's  sake !  As  if  the  name  of  God  did  oblige  him  to 
consult  the  ease  and  repose  of  our  flesh !  wlien  our  souls, 
thereby,  are  made  and  continued  the  nurseries  of  all  the 
evil,  vicious  inclinations,  which  show  themselves  in  our 
practice,  most  of  all  to  the  dishonour  of  that  name !  What 
subordination  is  there  here  ?  Manifest  is  the  opposition  of 
our  carnal  interest  to  the  interest  and  honour  of  the  bless- 
ed name  of  God.  If  a  malefactor,  convicted  of  the  highest 
crimes  against  the  government,  should  petition  for  himself 
to  this  purpose,  that  it  will  bring  a  great  disreputation 
upon  authority,  and  detract  from  the  famed  clemency  and 
goodness  of  the  prince,  if  any  punishment  should  be  in- 
flicted on  him  for  his  offences,  or  if  he  be  not  indulged  and 
suffered  to  persist  in  them ;  how  would  this  petition  sound 
with  sober,  intelligent  menl  'Tis  no  wonder  our  flesh 
regrets  suffering,  but  'tis  strange  our  reason  should  be  so 
lost,  as  to  think,  at  random,  that  right  or  wrong  the  name 
of  God  is  not  otherwise  to  be  indemnified  than  by  its 
being  saved  from  suffering.  As  if  the  gratification  of  our 
flesh  and  the  glory  of  God's  name  were  so  very  nearly  re- 
lated, and  so  much  akin  to  one  another  !  And  now  this 
carnal  self-interest,  insinuating  itself,  and  thus  distorting 
our  prayers,  is  the  radical  evil  in  them,  and  the  first  and 
original  part  of  their  faultiness.  For  it  is  not  likely  we 
should  love  others  better  than  ourselves ;  therefore  we 
cannot  go  higher  in  supplicating  for  others.  But  yet  we 
inconsiderately  mention  the  name  of  God  for  fashion's 
sake,  though  it  be  no  way  concerned  in  the  matter,  unless 
to  vindicate  and  greaten  itself,  in  rejecting  us  and  our 
prayers  together. 

2.  The  further  use  of  what  hath  been  said  upon  this 
subject,  will  be  to  persuade  and  engage  us  to  have  more 
regard  to  the  name  of  God  in  our  prayers,  especially  in  our 
praying  about  national  and  public  concernments ;  or  such 
external  concernments  of  our  own  as  are  involved  with 
them.  That,  in  the  habitual  temper  of  our  spirits,  we 
be  so  entirely  and  absolutely  devoted  to  God,  and  the 
interest  of  his  great  name,  that  our  prayers  may  savour 
of  it,  and  be  of  an  agreeable  strain ;  that  the  inward  sense 
of  our  souls  may  fully  correspond  to  the  true  import  of  this 
argument,  and  our  hearts  may  not  reproach  us,  when  we 
use  it,  is  only  pretending  God,  but  meaning  ourselves,  and 
that  only  our  carnal  self,  the  interest  whereof  alone  can 
be  in  competition  with  that  of  God's  name,  and  which, 
while  it  prevails  in  us,  will  be  the  measure  of  our  prayers 
for  others  also ;  that  the  meaning  of  our  words  may  not 
be  one,  and  the  meaning  of  our  hearts  another,  that  we 
may  truly  mean  as  we  speak  when  we  use  the  words  for 
thy  name's  .sake.  And  that  our  hearts  may  bear  us  this 
trite  testimony,  that  we  desire  nothing  but  in  due  sub- 
ordination to  the  glory  of  his  name;  external  favours 
with  limitation,  only  so  far  as  they  may ;  and  spiritual 
blessings  absolutely,  because  thev  certainly  will,  admit  of 
this  subordination.  And  to  this  purpose  let  it  be  con- 
sidered, 

1.  How  unsuitable  it  is  to  the  condition  of  a  creature, 
that  it  should  be  otherwise.  That  were  certainly  a  most 
uncreaturely  prayer,  that  should  be  of  a  contrary  tenor. 


PRAYER  FROM  THE  NAME  OP  GOD. 


501 


Let  tis  but  digest  and  state  the  case  aright  in  our  own 
thoughts.  Admit  we  are  praying  with  great  ardency,  on 
the  behalf  of  a  people  to  which  we  are  related,  and  who 
are  also  related  to  God.  It  can  scarce  be  thought  we  are 
more  concerned  for  them  thMi  for  ourselves ;  or  that  we 
love  them  more  than  we  do  our.selves.  Our  love  to  our- 
selves is  the  usual  meausure  of  our  love  to  others.  And  that 
is  higher  in  the  same  kind,  which  is  the  measure  of  all 
besides,  that  belongs  to  that  kind.  When  therefore  we  are 
■  much  concerned  for  the  external  felicity  of  such  a  people, 
it  is  very  natural  to  be  more  deeply  concerned  for  our  own. 
Now  if  the  sense  of  our  hearts,  in  such  a  prayer,  will  not 
agree  with  the  true  import  of  these  words,  "  for  thy  name's 
sake  ;"  because  indeed,  we  are  more  concerned  for  our 
own  carnal  peace,  ease,  and  accommodation  than  we  are 
for  the  name  of  God ;  let  us,  that  we  may  have  the  matter 
more  clearly  in  view,  put  our  request  into  such  words,  as 
wherewith  the  sense  of  our  hearts  will  truly  agree,  and 
will  it  not  be  thus,  "  Lord,  whatever  becomes  of  tliy  name, 
let  nothing  be  done  that  shall  be  grievous,  and  disquieting 
to  my  flesh ;"  which  is  as  much  as  to  say,  Q,uit  thy  throne 
to  it,  resign  thy  government,  abandon  all  thy  great  in- 
terests for  the  service  and  gratification  of  this  animated 
clod  of  clay  ;  and  do  we  not  now  begin  to  blush  at  our 
own  prayer  1  We  easily  slide  over  such  a  matter  as  this, 
while  oiir  .sense  is  more  latent,  and  not  distinctly  reflected 
on,  biU  let  us  have  it  before  us  crmccptis  verbis  ;  let  it  ap- 
pear with  its  own  natural  face  and  lont ;  and  now  see  what 
horror  and  detestableness  it  carries  with  it !  And  dare  we 
now  put  up  so  treasonable  a  prayer  1  It  would  puzzle  all 
our  arithmetic,  to  assign  the  quotti  pars,  or  the  yroportiorml 
part,  any  of  us  is  of  the  un  iverse,  or  the  whole  creation  of 
God  !  And  do  I  think  it  fit  that  the  heavens  should  roll  for 
me  1  or  all  the  mighty  wheels  of  providence  move  only 
with  regard  to  ray  convenience  1  If  a  worm  in  your  gar- 
den were  capable  of  thought,  and  because  it  is  permiued 
to  crawl  there,  should  think,  this  garden  was  made  for  me, 
and  every  thing  in  it  ought  to  be  ordered  for  my  accom- 
modation and  pleasure,  would  you  not  wonder  that  such 
insolence,  and  a  disposition  to  think  so  e.^travagantly, 
should  be  in  conjunction  with  the  thinking  power  or  an 
ability  to  think  at  all.  If  we  allow  ourselves  in  that  far 
greater  (infinitely  more  unbeseeming  and  disproportion- 
able)  petulancy,  do  we  think  when  the  roller  comes  it  will 
scruple  to  crush  us,  or  have  regard  to  our  immodest,  pre- 
tencelcss  claim  1  Let  us  consider  what  little,  minute 
things,  how  next  to  nothing  we  are,  even  compared  wiih 
all  the  rest  of  the  world ;  what  are  we  when  compared 
with  the  Maker  and  Lord  of  it,  in  comparison  of  whom, 
the  whole  is  but  as  the  drop  of  a  bucket,  or  the  small  dust 
of  the  balance,  lighter  than  nothing,  and  vanity  !  We 
should  more  contemplate  ourselves  in  such  a  comparison ; 
many  comparing  themselves  with  themselves  are  not  wise. 
While  we  confine  and  limit  our  eye  only  toonrselves,  we 
seem  great  things,  fancy  our.selves  very  considerable. 
But  what  am  I  ?  What  is  my  single  personalilv,  ipseity, 
self-hood,  (call  it  what  you  will,)  to  him  who  is'the  all  in 
ain  whose  being  (actually  or  radically)  comprehends  all 
being,  all  that  I  can  conceive,  and  the  infinitely  greater 
all  that  1  cannot.  If  therefore  I  take  in  with  my.self  the 
whole  body  of  a  people  besides,  that  I  am  concerned  for, 
and  admit  that  a  generous  love  to  iny  country  should  make 
me  prefer  their  concernments  to  my  own  ;  or  that  upon  a 
higher  account,  as  they  are  a  people  related  to  God,  I 
could  even  lay  down  m'v  life  for  them.  What  are  we  alt, 
and  all  our  interests,  to  that  of  his  name  7  And  if  we 
should  all  agree  in  a  desire,  that  our  interest  should  be 
served  upon  the  dishonour  of  that  name,  it  were  but  a 
treasonable  conspiracy  against  our  common,  rightful  Lord. 
And  a  foolish  one,  being  expressed  in  a  prayer  ;  as  if  we 
thought  to  engage  him,  by  our  faint  breath,  again.st  him- 
Self.  We  are  to  desire  no  more  for  them,  than  they  may 
for  themselves.  And  if  we  have  joined  in  open  sinning 
against  him,  to  that  height  that  he  shall  judge  he  is  obliged 
for  the  vindication  and  honour  of  his  name,  (by  which  we 
have  been  called,)  of  his  wi.sdom,  holiness,  and  punitive 
justice, as  openly  lo  animadvert  upon  us, can  we  gainsay? 
If  we  know  of  such  a  judgment  nothing  could  remain  for 
us  but  shame  and  silence,  conviction  of  ill  desert,  and 
patient  bearing  the  punishment  of  oar  sin.  And  while  we 
36 


know  it  not,  yet  because  it  is  possible,  we  ought  no  other- 
wise to  deprecale  such  a  procedure  against  us,  than  as 
will  consist  with  that  possibility.  To  pray  otherwise,  if 
we  make  no  mention  of  his  name,  is  absurd  presumption, 
that  we  should  wish  or  imagine  he  will  prefer  any  con- 
cernments of  ours,  lo  the  steady  order  and  decorum  of  his 
own  government.  But  if  we  do  make  mention  of  it,  'tis 
a  more  absurd  hypocrisy  to  seem  concerned  for  his  name 
when  we  intend  only  our  own  external  advantages  !  as  il 
we  thought  he  that  could  answer  our  prayers,  could  not 
understand  them.  'Tis  surely  very  unbecoming  creatures 
to  bear  themselves  sc  towards  the  God  that  made  them. 

2.  Consider,  that  to  have  a  sense  in  our  hearts  truly 
agreeable  to  the  proper  meaning  of  this  argument,  for  thy 
name's  sake,  is  veiy  suitable  to  the  state  of  returning 
creatures,  who  are  gathering  themselves  back  to  God,  out 
of  the  common  apostacy  wherein  all  were  engaged  and 
combined  against  that  great  Lord  and  Ruler  of  the  world. 
In  that  defection  every  one  did  principally  mind  and  set 
up  for  himself.  Each  one  would  he  a  God  to  himself, 
but  all  were,  by  consequence,  against  God.  Whom  to  be 
for,  they  were  divided,  and  of  as  many  minds  as  there 
were  men.  Whom  to  be  against,  they  were  agreed,  as  if 
their  common  Lord  was  the  common  enemy.  For  his  in- 
terest and  theirs  were  opposite  and  irreconcileable.  They 
were  sunk  and  lost  in  .sensuality,  and  had  no  other  in- 
terest than  that  of  their  flesh.  When  man  hath  made 
himself  a  brute,  he  then  thinks  himself  fittest  to  he  a  god. 
The  interest  of  our  souls  must  unite  us  with  him  ;  that  of 
our  flesh  engages  us  against  him.  Some  are  through  the 
power  of  his  grace  returning.  What  a  plea.snre  Wduld  it 
he  to  us  to  behold  ourselves  among  the  reducers  !  those 
that  are  upon  their  return  ;  that  are  again  taking  the 
Lord  only  to  be  their  God,  and  his  interest  for  their  only 
interest  ! 

3.  Consider  that  our  very  name,  as  we  are  Christians, 
obliges  us  to  be  of  that  obedient,  happy  number.  For 
what  is  Christianity  but  the  tendency  of  souls  towards 
God,  through  the  rnediation  and  under  the  conduct  of 
Christ  ?  Therefore  is  the  initial  precept  of  it,  and  the 
condition  of  our  entrance  into  that  blessed  state,  self-de- 
nial, AVe  answer  not  our  own  name,  further  than  as  we 
are  revolving  and  rolling  hack  out  of  our  single  and  sepa- 
rate state,  into  our  original  most  natural  slate  of  subordi- 
nation to  God,  wherein  only  we  are  capable  of  union  with 
him,  and  final  blessedness  in  him.  This  is  diseipleship  to 
Christ,  and  the  design  of  the  Chrislinn  religion,  to  be 
subdued  in  our  .spirits^  and  wrought  down  into  compliance 
with  the  Divine  will ;  to  be  meek,  lowly,  humble,  patient, 
ready  to  lake  up  the  crass,  to  bear  .inv  thing,  lose  any 
Ihing,  be  any  thing,  or  be  nothing,  that  God  may  be  all  in 
all.  '  This  is  our  conformity,  not  to  the  precepts  only  but 
to  the  example  too,  of  our  great  Lord.  Who  when  he 
was  in  the  form  of  God,  aiid  thought  it  not  robbery  lo  be 
equal  with  God  :  made  him.velf  of  no  reputation,  and  took 
upon  him  the  form  of  a  .servant,  and  was  made  m  the 
likeness  of  man  ;  and  being  fiuind  in  fashion  as  a  man, 
humbled  himself  and  become  obedient  unto  death,  even 
the  death  of  the  cross,  Phil.  li.  r>,  7,  8.  And  hereupon,  be- 
cause he  was  so  entirely  devoted  to  the  honour  and  service 
cif  God's  great  name,  (Father,  glorify  thy  name,  summed 
up  his  desires,)  therefore  God  highly  exalted  him,  and 
"ave  him  a  name  above  every  name,  that  in  the  name  of 
Jesus  every  knee  should  bow,  &c.  ver.  !),  10.  And  when- 
ever he  shall  have  a  church  in  the  world,  that  he  will 
think  it  fil  to  own  with  visible,  uninlermitted  fa%'ours,  it 
must  consi.st  of  persons  formed  according  to  that  pattern. 
And  then,  by  losing  their  own  name  and  liltle  interests  for 
God's,  they  will  find  all  recovered,  when  their  glorious 
Redeemer  shall  write  upon  them  the  name  of  his  God, 
and  the  name  of  the  city  of  his  God,  and  his  own  new 
name.  Rev.  iii.  12. 

4.  Let  it  be  further  (in  the  !a.st  place)  considered,  with 
what  cheerfulness  and  confidence  we  may  then  pray ; 
when  our  hearts  are  wrought  to  the  pitch,  that  we  sin- 
cerely design  the  hononr  of  the  Divine  name  as  the  most 
desirable  ihing,  and  which  name  above  all  things  we  covet 
lo  have  glorified.  For  we  are  sure  of  being  heard,  and  to 
have  the  same  answer  which  was  given  our  Lord  by  a 
voice  like  that  of  thunder  from  heaven,  when  he  prayed. 


PRAYER  FROM  THE  NAME  OF  GOD. 


Father,  glorify  thy  name,  (John  xii.)  I  have  both  glorified 
it,  and  will  glorify  it  again.  Our  hearts  are  not  right  in 
us,  till  we  can  count  this  a  pleasant,  grateful  answer. 
And  if  we  can,  we  can  never  fail  of  it.  For  we  are  told, 
1  John  V.  14.  That  whatsoever  we  ask  according  to  his 
will  he  heareth  us.  This  will  deliver  our  minds  from 
suspense.  When  we  pray  for  nothing  whereof  we  are 
uncertain,  but  with  great  deference  and  submission,  and 
for  nothing  absolutely  and  with  greatest  engagement  )f 
heart,  but  whereof  we  are  certain  ;  upon  such  terms  we 
may  pray  with  great  assurance  ;  as  Daniel  did,  O  Lord, 
hear;  O  Lord,  forgive ;  O  Lord,  hearken  and  do;  defer 


not  for  thine  own  sake,  O  my  God  ;  for  thy  city  and  thy 
people  are  called  by  thy  name,  ch.  ix.  19.  And  though 
an  angel  be  not  thereupon  sent  to  tell  us,  as  was  to  him, 
so  many  weeks  are  determined  upon  thy  people  and  thy 
holy  city,  (so  the  matter  is  expressed  ;  as  it  were,  kindly 
giving  back  the  interest  in  them  to  Daniel,  with  advantage, 
that  he  had  before  acknowledged  unto  God,)  to  finish  the 
transgression,  and  to  make  an  end  of  sins,  and  to  make 
reconciliation  for  iniquity,  &c.  yet  we  are  assured,  of  what 
reasonably  ought  to  be  as  satisfying,  that  whatsoever  shall 
befall  our  city  or  our  people,  shall  end  in  the  eternal  slorr 
of  God,  and  of  the  city  of  God. 


THE 

OFFICE  AND  WORK  OF   THE   HOLY  SPIRIT, 

IN  ETEBT   AGE,  WITB  REFERENCE  TO  PARTICULAR  PERSONS  ; 

CONSIDERED    IN  SEVERAL    SERMONS, 

ON  JOHN  III.  6.  AND  GALATIANS  V.  25. 


TO    MRS.    HOWE. 

Madam, 
It  was  apprehended  the  entire  thonghls  of  this  great  man,  upon  so  inaportant  a  subject,  might  be  Tcry  useful  to  the 
world,  and  acceptable  to  many;  and  though  they  are  only  a  specimen  of  his  ordinary  course  of  preaching,  without 
any  finishing  hand,  or  further  design,  or  perhaps,  always  his  ripest  thoughts;  yet  they  carry  the  lively  signatures  of 
the  admirable  genius,  and  excellent  spirit,  which  always  appeared  in  his  composures,  and  rendered  them  so  peculiar- 
ly fit  to  instruct  and  impress  the  minds  of  men.  Whosoever  considers  the  compass  and  variety  of  the  mailer,  ihe 
thread  and  connexion  of  the  thoughts,  the  striking  imagery,  and  ibe  pertinence  and  pungency  of  the  expression,  will 
see  reason  to  admire  the  vast  capacity  of  the  author,  and  be  easily  disposed  to  forgive  any  lesser  neglects  and  es- 
capes; especially  when  he  only  proposed  to  speak  familiarly  and  without  any  written  notes,  and  allowed  himself  a 
liberty  in  expressing  the  well  digested  and  disposed  conceptions  of  his  mind. 

It  will  be  necessary  for  your  satisfaction,  as  well  as  the  reader's,  to  assure  you,  that  the  same  care  has  been  taken, 
and  the  same  method  observed,  in  reviewing  and  transcribing  this  part  of  the  subject,  as  was  used  in  the  other  ;  as 
the  manuscript  wa.s  writ  by  the  same  skilful  and  diligent  hand. 

The  intimacy  of  a  long  friendship,  and  mutual  respect,  the  endearments  of  the  nearest  relation,  for  several  of  the 
latter  years  of  ^is  life  ;  the  high  honour  you  always  paid  him,  and  the  singular  value  he  expressed  for  you,  living 
and  dying;  give  you  the  best  title  to  these  two  volumes  of  posthumous  discourses  of  the  Spirit,  and  of  Family  Pray- 
er ;  and  to  any  respect  we  are  capable  of  showing  you.  We  believe  the  noble  argument,  as  well  as  the  excellent  au- 
thor, will  be  peculiarly  acceptable  and  delightful  to  you,  who  were  so  well  acquainted  with  his  spirit  and  preaching  ; 
and  may  contribute  to  a  well-grounded  peace  of  mind  in  a  clearer  discerning  of  a  regenerate  state ;  and  to  your  dai- 
ly walking  in  the  Spirit,  and  improvement  in  the  spiritual  life. 

This  is  the  sincere  desire  of. 

Honoured  Madam, 
Your  respectful  humble  servants, 

GoodmanJ^Pield*.  W.   HARRIS, 

JOHN  EVANS. 


SERMON  I.' 

John  iii.  6,  latter  part, 

T%at  which  is  born  of  the  ^rit  is  spirit. 

The  apostle  represents  the  different  slates  of  men, accord- 
ing to  the  different  temper  of  their  minds,  as  they  are  either 
carnal  or  spiritual ;  the  misery  and  deadlihess  of  the 
former  ;  Rom.  viii.  that  "  to  be  carnally  minded  is  death :" 
the  life  and  peace  which  is  involved  in'the  other;  that  "  to 
be  spiritually  minded  is  life  and  peace."  We  are  present- 
ed in  this  text  with  a  view  of  the  two  great  fountains  of 
that  carnality  and  spiriraality,which  are  themselves  so  great 
•  Preached  Norembei  ZiUi.  K77,  at  Cordwaioer's  HaJI. 


fouBlains  of  evil  and  good,  unto  the  children  of  men,  ac- 
cording as  the  one  or  the  other  hath  place  in  them.  The 
whole  verse  presents  us  with  a  view  of  both  ;  "  that  which 
is  born  of  the  flesh  is  flesh  ;  and  that  which  is  born  of  ihe 
Spirit  is  spirit ;"  though  I  am  to  insist,  as  mv  design  re- 
quires, only  upon  the  latter.  Some  perhaps,  takin?  some 
notice,  that  there  is  a  universal  death  reignmg  over  ll)l^ 
world,  by  reason  of  that  carnality  which  haih  spread  itsell 
through  it ;  may  be  prone  to  inquire,  From  whence  is  ii. 
that  so  prevailing  a  carnality  should  so  mortally  have  taint- 
ed the  spirits  of  men  every  where  ?  And  this  our  Lord 
gives  no  other  accoimt  of,  and  only  resolves  the  matter 
into  ordinary  human  propagation  ;  "  that  which  is  born 
of  the  flesh  is  flesh."  His  account  is  not  such  as  seems 
tO'  aim  at  gratifying  the  curious,  but  such  as  whcrem  the 


504 


THE  WORK  OF  THE  HOLY  SPIRIT 


[Sekm.  I, 


sounder  mind  might  very  well  be  expected  to  acquiesce. 
It  being  taken  lor  granted,  that  the  higher  original  of  hu- 
man nature  was  very  well  understood  and  known  ;  it 
might  seem  a  sufficient  account  of  the  original  of  that  cor- 
ruption, which  is  now  connate  with  the  nature  of  man, 
that  from  apostate  creatures,  such  as  were  like  themselves 
have  descended,  and  what  is  born  of  the  flesh,  is  nothing 
else  but  flesh  ;  it  being  manifest  that  our  Saviour  intends 
to  comprehend  under  that  name,  with  the  nature  of  man, 
the  corruption  which  is  now  adhering  to  it.  But  serious 
and  awakened  inquiries  would  not  surcease  here,  though 
they  were  never  so  well  satisfied  thus  far ;  but  at  least  ha- 
ving gotten  an  intimation  that  there  is  a  design  on  foot, 
for  the  restoring  of  life  and  peace  among  men,  who  were 
universally  sunk  into  carnality,  earthliness  and  death; 
they  would  carry  the  inquiry  further;  i.e.  In  what  way  this 
is  ever  to  be  brought  to  pass ;  by  whom  it  is  to  be  effected ; 
what  course  is  to  be  taken  to  bring  about  so  happy  and 
glorious  a  change,  with  any  of  this  wretched  and  lorlorn 
worlds  At  least  they  would  take  notice  that  here  and 
there  is  a  renewed  spirituality  appearing,  and  putting  forth 
itself  open  to  view;  though  there  is  too  little  of  it,  the 
Lord  knows.  Why,  whence  is  it,  how  comes  it  to  pass, 
that  here  and  there  we  can  perceive  spirit  and  life  flourish- 
ing afresh  in  the  world,  which  was  so  universally  over-run 
with  carnality  and  death  1  This  matter  our  Lord  gives  an 
account  of  in  the  words  which  I  have  designed  more  espe- 
cially to  consider;  and  resolves  it  wholly  into  a  spiritual 
production.  This  is  owing  to  nothing  else  but  the  Spirit, 
or  a  new  kind  of  creation,  and  generation  :  the  Spirit  of 
the  living  God  has  taken  the  matter  into  his  own  hands,  to 
recover  and  revive  and  raise  up  life  and  spirit  out  of  this 
wretched  world,  which  is  so  lost  and  buried  in  flesh  and 
sin.  What  is  born  of  the  Spirit  is  spirit;  if  there  is  any 
such  thing  as  spirit,  any  thing  worthy  of  that  name  to  be 
found  now  among  men,  that  spirit  is  not  of  man,  but  the 
production  of  the  Eternal,  Almighty  Spirit. 

And  certainly  to  such  whose  hearts  are  vieeply  and  tho- 
roughly concerned  about  amatter  of  this  consequence,  this 
of  our  Lord  here  cannot  but  be  a  very  rraleful  discovery, 
and  carry  with  it  a  very  pleasam  -nd  jrvful  sound;  that 
there  is  so  great  and  mighty  an  undertaker,  who  is  en- 
gaged in  this  atfair,  thus  to  retrieve  things  among  men, 
and  make  life  and  spirit  spring  up  in  this  world,  so  univer- 
sally under  the  dominion  of  death.  Nor  can  it  be  more 
grateful  to  some  than  it  i^  certainly  necessary  to  all ;  and 
we  may  wonder  that  jt  should  not  be  more  generally  ap- 
prehended so,  and  that  more  eyes  are  not  looking  wishly 
round  about.  What,  is  there  no  deliverer ;  no  one  to  un- 
dertake 1  Is  there  no  one  suitable  to  such  an  undertaking 
as  this;  or  who  will  engage  in  it  t  to  repair  the  ruins  of 
perishing  flesh,  and  restore  the  life  of  God  among  men, 
who  were  alienated  from  the  life  ol  God  1  But,  alas ! 
instead  of  such  solicitous  inquiries,  it  appears,  we  are 
fallen  into  an  age,  wherein  some  deny,  and  others  deride, 
and  most  utterly  disregard,  the  operations  of  the  blessed 
and  glorious  Spirit  of  God,  for  such  purposes.  There  are 
multitudes  to  whom  the  mention  of  such  a  thing  is  mat- 
ter of  laughter.  What,  to  have  the  Spirit !  for  men  to 
talk  of  having  the  Spirit !— And  there  are  a  great  many 
more,  we  have  reason  to  suppose,  who  do  as  little  concern 
themselves,  whether  they  ever  are  the  subject  of  such  op- 
erations of  this  Spirit,  as  if  they  were  yet  to  learn,  or  had 
never  heard,  whether  there  were  any  Holy  Ghost :  as  is 
said  concerning  some.  Acts  xi.x.  2. 

It  is  therefore  my  design  and  purpose  from  sundry  texts 
of  Scripture,  which  may  successively  suit  our  purpose,  to 
assert  unto  you  the  office  of  the  Holy  Ghost,  in  reference 
to  the  refining  the  spirit  of  men,  and  restoring  the  life  of 
God  among  them  ;  to  show  that  such  a  work  is  attributed 
to  it;  to  let  you  see  the  necessity  of  so  great  an  undertaker 
for  this  work,  and  his  abundant'  .sufficiency  for  it ;  to  show 
you  by  whose  procurement,  and  for  whose  sake,  and  in 
whose  name,  it  is  employed  and  set  on  work  ;  and  in  what 
wav,  and  through  what  dispensation,  it  is  communicated, 
and  by  what  methods,  and  steps,  and  degrees,  it  carries  on 
this  work  upon  the  spirits  of  the  elect  of  God,  till  having 
brought  them  to  sow  to  the  Spirit,  they  do  at  length  of  the 
Spirit  reap  life  everlasting. 

The  scripture  which  I  have  now  read  doth  plainly  hold 


forth  so  much  in  general,  as  that  it  doth  belong  to  the  Ho- 
ly Ghost,  and  is  attributed  and  ascribed  to  it,  to  produce 
spirit,  and  bring  forth  such  a  thing  as  spirit  in  them  who 
appertain  to  God,  and  are  in- purpose,  and  shall  be  actual- 
ly, taken  into  communion  and  participation  with  him. 
For  if  we  refer  this  verse  to  the  foregoing  verses  of  the 
chapter,  we  find  our  Savioux  designedly  insists  upon  this 
argument  of  regeneration;  and  doth  not  only  discover  to 
us  that  there  is  such  a  thing,  but  gives  some  account 
wherein  it  doth  consist,  or  what  kind  of  work  it  is  ;  and 
repiesenls  the  indispensable  necessity  of  it  to  any  man's 
entrance  into  the  kingdom  of  God,  i.  e.  his  coming  into 
it,  or  seeing  and  having  any  part  in  it.  And  so  the  truth 
which  we  shall  recommend  to  you,  as  both  answering  the 
text  and  our  present  purpose,  is,  that  there  is  a  work  to  be 
done  upon  whomsoever  shall  be  taken  into  the  kingdom 
of  God,  by  his  own  blessed  Spirit,  whereby  they  are  to  be 
created,  or  begotten,  spirit  of  that  Spirit.  We  have  three 
things  before  us  which  require  our  consideration,  in  or- 
der to  the  more  distinct  and  clear  notion  of  it. 

I.  The  effect  to  be  wrought,  or  produced  ;  which  is 
here  called  by  the  name  of  the  spirit. 

II.  The  author  or  productive  cause  of  this  great  effect ; 
it  is  called  with  an  emphasis,  the  Spirit. 

III.  The  way  or  manner  of  production  ;  and  that  is  said 
to  be  by  begetting,  or  being  born ;  for  so  'tis  indifferently 
rendered. 

I.  We  are  tocon-ider  the  product  or  the  effect  wrought, 
and  that  is  defined  by  the  name  spirit ;  what  is  born  or 
begotten  of  the  Spirit,  is  .spirit.  It  is  needful  to  give  some 
account  here  what  we  are  not  to  understand  by  it,  and 
then  what  v/e  are. 

1.  It  is  very  manifest  we  are  not  to  understand  by  it  the 
natural  spirit  of  a  man  ;  for  our  Saviour  is  not  speaking 
here  of  bringing  men  into  the  world,  but  bringing  them 
into  the  church:  he  is  not  speaking  of  such  a  sort  of  be- 
getting whereby  men  are  produced,  but  Christians.  Nor 
is  it  a  distinct  substance  from  that,  or  another  sub.stance 
diverse  from  the  spirit  of  a  man  ;  for  then  a  regenerate 
person  and  an  unrcgenerate,  the  same  person  in  his  unre- 
generate  and  in  his  regenerate  slate,  would  substantially 
differ  from  himself;  and  that  you  may  easily  apprehend 
how  absurd  it  would  be.     But, 

2.  As  to  the  reason  of  the  name,  and  the  more  general 
import  of  it ;  by  spirit  we  are  to  understand  something 
spiritual,  and  which  is  of  a  spiritual  nature  ;  the  abstract 
bein?  put  for  the  concrete,which  is  a  very  ordinary  elegance 
in  the  Scripture  ;  as  well  as  it  is  many  times  in  a  contrary 
sen.se :  You  were  darkne.'^s,  but  now  ye  are  light  in  the 
Lord,  Eph.  v.  8.  The  name  is  no  more  intended  to  hold 
forth  to  us,  spirit,considcred  under  a  merely  natural  notiori, 
wiihout  any  adjunct,  than  flesh  is  inteiided  to  signify 
without  any  adjunct,  and  only  in  a  merely  natural  sense. 
The  thing  which  in  general  is  intended  to  be  held  forth  to 
us  by  this  name,  is  that  frame  of  holiness,  which  is  in- 
wrought in  souls  by  the  Spirit  of  God  in  regeneration ; 
and  which  because  it  is  a  spiritual  production,  most  agree- 
able to  its  productive  cause,  is  therefore  called  here  by  the 
name  of  spirit.  It  is  something  which  is  many  times  in 
Scripture  held  forth  to  us  by  such  other  names  as  these : 
sometimes  'tis  called  simply  by  the  name  of  light ;  "  Now 
are  ye  light  in  the  Lord  ;"  as  if  this  product  were  nothing 
else'but  a  beam  of  vigorous  vital  light,  darted  down  from 
heaven  into  the  hearts  of  men.  Sometimes  it  is  called  by 
the  name  of  life;  that  is  used,  'tis  true,  as  an  expression 
of  a  larger  extent  than  for  the  internal  work  of  the  Spirit, 
but  it  comprehends  that  loo;  "Ye  will  not  come  unto  me 
that  ye  might  have  life,"  John  v.  45.  Many  limes  'tis  so 
used'  as  that  the  circumstances  of  the  place  do  determine  it 
more  limitedly,  to  that  peculiar  sense.  'Tis  sometimes  ex- 
pre^sed  by  the  seed  of  God,  an  incorruptible  seed  which  is 
put  into  the  souls  of  men,  1  Pet.  i.  23.  1  John  iii.  8,  9,  10. 
Sometimes  'tis  called  the  new  creature:  In  Christ  Jesus 
neither  circumcision  availeth  any  thing,  nor  uncircumci- 
sion,  but  a  new  creature.  Gal.  vi.  15.  If  any  man  is  in 
Christ  he  is  a  new  creature.  It  is  very  usual  to  speak  of 
the  effect,  and  the  operation  too,  by  which  that  effect  is 
wrought;  the  former  under  the  name  of  creature,  the  lat- 
ter imder  the  name  of  creation ;  as  here  it  is  spoken  of 
as  a  thing  begotten ;  and  the  caasative  action,  under  the 


Serm.  I. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


505 


name  of  begetting.  It  is  sometimes  called  the  new  man  ; 
the  image  of  God ;  and  God's  workmanship.  The.se  differ- 
ent forms  of  expression,  and  if  there  are  any  more  which 
are  not  in  my  thoughts,  which  are  parallel  to  these,  are 
onlv  intended  to  signify  one  and  the  same  thing  and  what 
is  here  signified  by  the  name  of  spirit. 

But  to  give  you  somewhat  a  more  particular  account  of 
this  thing,  this  being,  this  creature,  which  is  here  signified 
liy  the  name  of  spirit.  Of  this  we  have  said  it  is  not  a  dis- 
tinct substance  from  the  spirit  of  a  man,  and  yet  we  must 
know  concerning  it  in  the 

1.  place.  That  'tis  a  distinct  thing;  or  something,  though 
not  of  another  substance,  which  is  yet  superadded  to  the 
spirit  of  a  man  :  and  which  the  spirit  of  a  man,  considered 
according  to  its  mere  naturals,  is  de.stitute  of;  and  which 
therefore  lies  without  the  whole  sphere  and  compa.'is  of 
mere  nature,  or  any  of  the  improvements  thereof.  It  is 
spoken  of  in  the  Scripture  as  a  thing  put  on:  Put  on  the  new 
man,  which  after  God  is  created  in  righteousness  and  true 
hohness,  Col.  iv.  10.  There  is  sonielhing  put  olf,  and  laid 
away ;  the  old  man,  with  his  deeds.  This  shows  it  to  be  an 
adjunct,  or  a  thing  superadded  to  us  ;  which  is  not  only  out 
of  the  compass  of  our  natures,  but  is  no  more  to  be  con- 
ceived as  comprehended  in  that  slate,  than  a  man's  clothes 
which  he  puts  on  are  comprehended  in  the  notion  of  his 
body.  And  in  that  it  is  called  anew  thing,  as  the  new  crea- 
ture and  the  new  man ;  it  shows  it  to  be  an  additional  thing. 

2.  Though  it  is  diverse  and  distinct  from  the  spirit  of  a 
man ;  yet  it  is  a  most  intimately  inherent  thing,  and  is  most 
closely  united,  wherever  it  comes  to  obtain  and  take  place. 
It  is  a  spirit  which  gets  into  a  man's  spirit,  a  spirit  put  into 
spirit.  That  you  may  be  renewed  in  the  spirit  of  your 
minds,  Eph.  iv.  23.  Create  in  me  a  clean  heart,  renew  a 
right  spirit  within  me,  Ps.  li.  10.  It  is  the  Divine  Spirit 
which  is  the  formal  renovating  principle  by  which  we  are 
renewed ;  and  our  former  natural  spirit  is  the  subject  of  it. 
And  'tis  a  thing  which  most  inwardly  seats  aud  centres 
itself  in  a  man's  soul,  and  takes  possession  of  his  inmost 
soul,  which  is  called  the  spirit  of  the  mind ;  and  which  we 
must  conceive  to  be  to  the  soul,  as  the  heart  is  to  the  body, 
so  very  inward  and  middle  a  part,  and  upon  the  account 
of  which  analogy  it  is  that  the  name  of  heart  is  so  often 
transferred  thither  to  signify  the  inward  part,  or  the  very 
innermost  of  the  inner  man.  There  it  is  that  the  spirit 
doth  most  intimately  inhere  and  reside.  'Tis  not  a  thing 
which  lies  in  the  surface  of  a  man,  or  consists  in  outward 
forms,  or  empty  shows,  or  fruitless  talk;  but  it  is  something 
which  is  got  into  a  man's  heart,  and  hath  insinuated  and 
conveyed  itself  there. 

3.  It  is  alterative  of  its  su'oj"ct.  or  of  that  nature  to  which 
it  is  adjoined.  It  is  so  in  it,  a-  to  make  a  very  great  altera- 
tion within,  and  to  work  a  change  where  it  comes;  as 
leaven,  to  which  this  verj'  thing  is  compared  by  our  Lord 
which  he  here  calls  spirit,  hath  in  it  that  fermentative  vir- 
tue, by  which  it  strangely  alters  the  Inmp  into  which  it  is 
put,  and  whereto  it  is  adjoined.  It  is  incredible,  according 
to  the  accounts  the  chemists  give,  how  very  little  and  mi- 
nute a  portion  shall  quite  alter  and  tran,sforin  the  mass  into 
which  it  is  put,  so  as  to  make  it  quite  another  thing.  Such 
a  thing  is  this  begotten  .spirit,  it  is  alterative  of  its  subject ; 
and  when  it  gels  within  a  man,  it  makes  him  quite  another 
thing  from  what  he  was.  If  any  man  he  iii  Christ  he  is  a 
new  creature  ;  or  which  is  all  one,  there  is  a  new^  creature 
in  him.  Sometimes  the  whole  man  is  spoken  of  as  the 
subject  of  this  production,  and  we  are  saiti  to  be  new  crea- 
tures, and  the  new  creaiion  is  spoken  of  as  being  in  us. 
It  only  carries  this  signification  with  it,  that  when  a  man 
is  said  to  be  besotten  or  regenerated,  it  is  only  said  to  be 
so  secundum  quid,  or  in  this  peculiar  re,spect ;  a.s  having 
-such  a  thing  of  new  production  now  put  into  him.  It  is 
such  a  great  change  which  is  made,  as  that  all  things 
which  were  old,  are  snid  to  be  done  away,  and  all  that  re- 
mains to  be  made  new.  2  Cor.  v.  17.  This  is  nolhino-  else 
but  the  same  Spirit  which  is  got  into  the  heart  of  a'man, 
and  makes  its  subject  new;  that  is,  to  become  a  new  heart 
and  a  right  spirit,  where  it  comes  to  obtain.  'Tis  not  so 
with  every  thing  which  is  put  into  another,  or  whereof 
another  thing  is  contained  ;  you  mav  put  water  into  a  ba- 
sin, and  it  alters  it  nothing;  but  this'is  such  a  thing  which 
alters  that  which  it  is  put  into,  and  makes  it  quiteanother 


thing;  like  putting  some  .spirits  into  that  water  which 
changes  the  colour  and  quality  of  it. 

4.  'Tis  universally  diffused  in  its  subject,  as  it  is  in  its 
nature  alterative  of  it.  'Tis  a  thing  universally  diffused 
through  the  whole  subject  wherein  it  comes;  whence  it  is 
that  the  operation  also  is  universal,  and  it  makes  a  thorough 
change.  They  are  very  comprehensive  expressions  which 
the  apostle  uses  concerning  holiness  or  sanctification, 
(1  Thess.  v.  23.)  where  he  prays  on  the  behalf  of  the 
Thessalonians,  that  God  would  sanctify  them  wholly,  or 
throughout,  that  is,  in  their  whole  spirit,  soul,  and  body: 
he  distinguishes  these ;  probably  meaning  by  ihe  former, 
the  soul  as  rational;  by  the  second,  the  soul  as  sensitive; 
and  by  the  third,  the  corporeal  body.  It  is  plain  this  same 
created,  begotten  spirit,  being  designed  to  repair  what  was 
impaired  by  sin,  nurst  lake  place  and  spread  itself  as  far  as 
sin  had  done.  That  had  vitiated  and  depraved  the  whole 
man,  and  is  therefore  called,  a  man;  the  old  man;  as 
having  extended  itself  to  all  the  powers,  and  faculties,  and 
all  the  parts  of  a  man  :  'tis  a  man  in  a  man.  This  spirit 
therefore  is  to  be  a  man  in  a  man  too,  and  must  spread 
into  all  the  same  powers  and  parts  which  the  former  had 
done,  and  make  a  new  man.  Though  it  is  true  indeed, 
that  the  intelligent  soul  of  man  can  only  be  formally  the 
subject  of  this  change,  yet  sin  is  by  a  sort  of  parlicipalion 
in  the  sen.<;itive  soul,  and  in  the  external  .senses  and  parts 
of  the  body;  and  so  must  grace  or  holiness  too.  'Tis 
strange  rhetoric  the  apostle  uses  in  that  collection  of  pas- 
.sages  which  we  find  in  Rom.  iii.  from  10,  onward,  out  of 
certain  places  of  the  Old  Testament.  The  apostle  designs 
to  represent  not  only  how  universally  ,sin  had  spread  itself 
among  all  men,  but  how  it  had  spread  itself  through  the 
whole  of  every  man:  as  if  they  were  so  very  full  of  sin, 
and  so  under  the  possession  and  power  of  it,  that  they 
belched  it  out  of  their  throats,  and  through  their  lips; 
acted  it  ivith  their  hands;  and  made  haste  to  it  with  their 
feet :  Their  throat  is  an  open  sepulchre,  with  their  tongues 
they  have  used  deceit,  the.  poison  of  asps  is  under  their 
lips,  their  feet  are  swift  to  shed  blood,  destruction  and 
misery  are  in  their  ways.  They  do  nothing  but  work  mis- 
chief wherever  they  come.  Why,  according  to  this  same 
spreading  and  difl'usion  of  sin,  which  is  here  called  flesh; 
.so  must  be  that  of  the  spirit  loo,  enthroning  itself  in  the 
very  inwards  of  the  soul,  and  having  its  residence  there; 
whilst  thence  it  diflu.ses  its  energy'  and  vital  influence 
through  all  the  parts  and  powers  of  the  man,  and  leavens 
the  whole  lump.  Both  sin  and  holiness  are  represented 
to  us  upon  the  account  of  their  diffusive  nature,  by  a  meta- 
phor of  the  same  kind ;  by  the  apostle,  1  Cor.  v.  6.  and  by 
our  Saviour,  Matt,  xiii.31. 

5.  He  must  understand  it  to  be  a  most  excellent  thing; 
of  a  very  high  and  great  excellence,  which  is  here  called 
spirit.  'Tis  a  most  pure  essence,  and  noble  production, 
agreeable  to  its  productive  cause.  How  vain  a  thing  is  all 
this  material  world,  if  you  abstract  and  sever  spirit  from  it ! 
What  a  sluggish  dull  lump  were  all  this  mass  of  earth, 
aud  all  the  matter  of  the  world,  without  spirit!  If  you 
could  imaffine  such  a  distinct  thing  as  a  spirit  of  nature, 
and  we  know  there  are  operations  which  some  call  by  that 
name,  which  in  Scripture  are  simply  a.scribed  to  this  same 
Spirit  who  is  here  spoken  of  under  the  name  of  the  SpiriL 
The  trrenl  Almighty  Spirit  of  God,  in  the  creation  of  the 
world,  did  move  upon  the  waters;  and  in  the  continual 
susleniation,  direction,  and  government  of  the  creatures,  it 
hath  its  agency:  Thou  sendest  forth  thy  Spirit,  they  are 
created,  and  thou  renewest  the  face  of  the  earth,  Psal.  civ. 
30.  If  we  should  conceive  no  such  thing  as  spirit  to  in- 
fluence this  .same  material  world,  what  a  heap  would  it 
soon  be!  As  a  house  would  in  time  become,  only  much 
sooner,  which  should  never  have  any  inhabitant,  or  any 
body  to  reside  there;  for  the  influence  of  an  inhabitant  is 
not  so  much  to  keep  the  hou.se  up,  as  this  Almighty  Spirit 
is  to  keep  up  the  frame  of  nature,  and  continue  things  in 
the  course  and  order  wherein  they  naturally  were.  Upon 
this  account,  many  of  the  more  refined  philosophers  have 
made  it  very  much  their  business,  lo  speak  debasingly  and 
diininishin?ly  of  man.  and  to  represent  him  a.s  a  despicable 
thing;  that  is,  Ihe  mere  body  or  matter  separate  from 
spirit:  which  plainly  carries  this  signification  with  it,  that 
spirit  was,  in  their  account,  a  most  excellent  sort  and  kind 


THE  WORK  OF  THE  HOLY  SPIRIT 


of  being.  This  expression,  that  which  is  born  of  the  Sjiirit 
is  spirit,  holds  forlh  this  production  to  be  such,  i.  e.  of  the 
noblest  kind.  When  the  prophet  would  speak  diminish- 
ingly  and  with  contempt  concerning  the  Egyptian  power, 
he  says,  Their  horses  are  flesh  and  not  spirit,  Isa.  xxxi.  3. 
They  have  no  spirit  in  them ;  an  expression  merely  de- 
signed to  set  forth  how  little  ihey  were  to  be  feared  or  re- 
garded, and  how  contemptible  they  were. 

6.  It  is  a  soul-rectifying  or  restoring  thing.  It  being  a 
thing  of  a  very  high  excellence,  must  needs  not  only  render 
the  spirit  of  a  man  into  which  it  is  put,  a  great  deal  more 
excellent  than  n  was^  but  it  was  withal  designed  to  restore 
it  to  its  pristine  excellence,  and  make  it  what  it  was,  or 
what  it  ought  to  be.  It  is  by  this  work  or  production  in 
the  spirits  of  men,  that  souls  are  said  to  be  restored :  Thou 
restorest  my  soul,  Psal.  xxiii.  3.  So  far  as  this  work  hath 
taken  place  in  me,  he  hath  brought  me  back  and  made  me 
lo  return,  where  I  was  and  ought  to  have  been.  It  is 
therefore  the  very  rectitude  of  the  soul,  or  setting  it  right 
again :  Create  a  right  spirit  within  me,  Psal.  li.  10. 

7.  It  is  a  divine  thing,  as  we  must  needs  understand  it. 
For  it  is  the  birth  and  production  of  the  Divine  Spirit,  and 
is  immediately  from  God ;  and  it  is  his  very  image ;  and 
the  new  man  which  after  God  is  created  in  righteousness 
and  true  holiness.  It  is  something  which  is  as  it  were 
copied  out  of  God  him.sclf,  and  whereof  he  is  at  once 
both  the  immediate  efficient  and  exemplar.  And  upon 
this  account  it  is  called,  by  the  apostle,  the  divine  nature, 
2  Pet.  i.  4. 

8.  It  is  a  thing,  by  the  very  nature  of  it,  instincted  into 
a  dependance  upon  God ;  or  immediately  dependent  upon 
him  as  to  its  continual  subsistence.  There  is  a  natural 
dependance  which  is  common  to  all  creatures,  and  essen- 
tial to  them  as  creatures.  All  have  a  kind  of  instinct 
drawn  from  the  continual  sustaining  them,  from  the  great 
Author  of  all,  but  this  is  a  creature  which  depends  know- 
ingly and  of  choice ;  and  so  as  to  own  and  avow  itself  to 
be  a  depending  creature:  I  live,  yet  not  I,  but  Christ  lives 
in  me,  Gal.  ii.  20.  And  therefore  there  are  continual 
breathings  of  desire  after  God:  As  the  hart  panteth  after 
the  water  brooks,  so  panteth  my  soul  after  thee,  0  God, 
Psal.  xlii.  beg. 

9.  It  is  a  creature  which  not  only  depends  on  God 
voluntarily  and  of  choice,  but  aims  at  him  and  tends  to 
him  as  an  end,  and  carries  the  heart  and  soul  of  a  man  to 
do  so.  It  is  by  this  same  inwrought  Spirit  that  the  soul 
is  principally  rectified  and  set  right  towards  God,  so  as  to 
design  him  only,  and  to  do  all  for  him.  Hence  this  be- 
comes the  sense  of  such  a  one:  "  I  desire  to  be  nothing, 
Lord,  but  for  thee.  My  whole  life  and  being  are  things  of 
no  value  with  me,  but  for  thy  sake.  I  care  not  whether  I 
live  or  die ;  whether  I  am  in  the  body  or  out  of  the  body, 
is  all  one  to  me ;  for  to  me  to  live  is  Christ ;  and  my  great 
desire  is,  that  Christ  mav  be  magnified  in  mybody,  whether 
by  life  or  by  death,  Phil.  i.  20,  21.  And'  I,  through  the 
law,  am  dead  to  the  law,  that  I  might  live  unio  God," 
Gal.  ii.  19.  As  soon  as  ever  he  becomes,  in  the  former 
sense,  dead,  delivered  from  the  law,  and  rescued  from 
under  the  dominion  and  curse  of  it,  he  lives  unto  God. 
His  life  becomes  a  devoted  thing;  and  the  tenor  and 
stream  of  all  his  thoughts,  and  designs,  and  endeavours, 
is  altogether  and  wholly  to  him. 

10.  It  is  an  active,  powerful  thing;  or  a  creature  made 
for  action  and  contest.  It  is  a  Spirit  of  power,  2  Tim.  i.  7. 
That  which  is  born  of  God  overcomes  the  world,  1  John 
v.  4.  This  son  of  God,  this  product  and  begotten  .spirit,  is 
born  of  God.  What!  Shall  not  this  son  of  God,  which  is 
begotten  of  him,  overcome  1  Nay,  in  whom  it  obtains,  they 
are  more  than  conquerors:  they  conquer  over  and  over; 
they  conquer  abundantly  and  with  the  greatest  advantage 
imaginable.  'Tis  to  ihem  who  overcome,  that  the  crown 
and  throne  are  designed  at  last.  They  shall  have  a  new 
name,  and  the  heavenly  hidden  manna,  and  sit  down  with 
Christ  upon  his  throne,  as  he  overcame,  and  is  set  down 
upon  the  Father's  throne.  Rev.  ii.  3. 

LMStly.  'Tis  an  immortal  thing,  and  which  never  dies. 
Spirit  is  a  thing  which  essentially  carries  life  in  it,  and 
therefore  can  never  cease  to  live.  'Tis  an  incorruptible 
seed,  and  the  seed  of  God  put  into  the  soul.  He  who  is 
born  of  God  doth  not  commit  sin ;  for  his  seed  remains  in 


him,  1  John  iii.  9.  His  seed,  of  whom  he  is  born.  Can 
that  be  a  mortal  thing"!  It  is  observable,  therefore,  how 
the  apostle  argues  concerning  those,  whom  he  supposes  to 
have  been  the  subjects  of  this  mighty  and  blessed  opera- 
tion of  the  Spirit  of  God.  If  by  the  spirit  ye  mortify  the 
deeds  of  the  body,  ye  shall  live;  for  as  many  as  are  led 
by  the  Spirit,  are  the  sons  of  God,  Rom.  viii.  13,  14.  He 
takes  it  for  granted  they  are  the  begotten  sons  of  God„by 
the  Spirit.  And  'tis  as  if  he  had  said ;  What,  do  you 
think  the  sons  of  God  shall  not  live  1  hath  he  begotten 
any  mortal  sons,  or  such  a,s  can  corrupt  and  die  1  So  those 
words  are  commonly,  and  very  probably,  understood  to 
signify.  Rev.  xx.  G.  Blessed  and  holy  is  he  who  hath  part 
in  the  first  resurrection;  over  him  the  second  death  shall 
have  no  power.  I  will  not  assert  that  to  be  the  sense,  but 
it  is  not  improbable  to  be  so.  They  who  are  regenerate, 
and  have  got  this  Spirit  of  life  into  them  ;  Ihey  have  got 
that  in  them  which  will  spring  up  into  life  everlasting: 
having  their  fruit  unto  holiness,  their  end  is  eternal  life. 
As  our  Saviour  speaks,  John  iv.  and  the  apostle  Paul, 
Rom.  vi. 

You  have  by  these  hints  some  account,  what  kind  of 
thing  this  same  begotten  Spirit  is,  when  'tis  said,  that 
which  is  bom  of  the  Spirit  is  spirit.  The  time  doth  not 
allow,  at  present,  to  go  further  in  the  explicatory  part :  I 
would  hint  this  one  thing  by  way  of  u,se  before  we  depart, 
that  is,  that  we  take  heed  of  diminishing,  or  thinking 
slightly  and  meanly  of  this  mighty  distinguishing  work  of 
the  Spirit  of  God.  They  are  awful  words,  if  duly  con- 
sidered. That  which  is  born  of  the  Spirit  is  spirit.  There 
is  nothing  to  be  found  in  all  this  world,  worthy  the  name 
of  spirit,  but  that  which  is  born  immeiliately  of  the  Spirit, 
and  is  its  ofTsprin?.  Our  Saviour  speaks  in  the  other  part 
of  the  verse  manifestly  in  a  way  of  contempt ;  That  which 
is  born  of  the  flesh  is  flesh:  that  is  but  flesh  which  is 
born  of  flesh  1  That  is,  men  considered  in  their  mere 
naturals  only,  or  in  this  present  corrupted  state  of  nature. 
We  must  understand  the  whole  being  of  man  to  be  the 
corrupted  subject ;  and  so  to  be  altogether  comprehended 
under  the  name  of  flesh  ;  his  very  .soul  and  natural  spirit 
itself  in  opposition  to  Spirit,  in  the  other  part  of  the  verse, 
as  the  antithesis  plainly  shows.  Let  a  man  be  of  never  so 
refined  intellectuals,  or  great  accomplishments;  let  him 
be  never  so  much  a  man,  and  humanity  cultivated  to  the 
highest  pitch  and  degree;  without  this  same  additional 
superadded  Spirit,  he  is  nothing  else  but  a  lump  of  flesh. 
If  this  thought  did  sink  into  the  hearts  of  men,  what  despi- 
cable and  self-loathing  thoughts  would  they  have  of  them- 
selves, while  as  yet  they  can  find  nothing  of  this  begoUen 
increated  Spirit  in  them;  while  that  Spirit  is  not  yet  come 
into  me  by  which  I  live  to  God,  and  my  soul  is  turned  to 
him,  and  set  on  him,  framed  for  him,  and  made  active  to- 
wards him,  and  on  his  behalf;  all  this  while  I  am  as  if  I 
were  a  body  and  no  more,  or  a  mere  breathless  carcass. 
For  plain  it  is  that  to  all  the  actions  and  comforts  of  the 
divine  life,  a  man  in  his  mere  naturals,  is  as  to  the.se  things, 
as  the  carcass  is  to  the  actions  of  a  man  ;  that  is,  a  carcass 
can  as  well  read,  and  discourse,  and  travel,  and  trade,  as 
a  man  in  whom  this  Spirit  is  not,  can  love  God,  take 
pleasure  in  him,  act  in  pure  devotedne.ss  to  him,  design 
him  as  a  portion,  and  have  respect  to  him  as  such.  So 
that  now  if  men  did  but  allow  themselves  the  liberty  of  re  • 
flection,  it  could  not  be  but  sometime  or  other  this  would 
be  their  communion  with  themselves :  "  Either  I  have 
this  new  superadded  Spirit,  or  I  have  not ;  if  I  have,  sure 
such  a  thing  as  I  have  heard  it  is,  would  make  some  work 
in  my  sonl,  and  show  itself;  it  could  not  be  latent  there  ; 
I  should  find  some  changes  and  transformation  wrought  in 
me.  And  if  I  have  not,  then  where  am  H  In  how  dis- 
mal and  forlorn  a  state!  It  is  for  me  to  go  and  dwell 
among  graves,  for  I  am  as  a  carcass,  but  a  piece  of  spirit- 
less flesh,  or  breathless  lump."  Oh  that  right  thoughts  of 
onr  case  upon  this  account,  might  once  obtain,  and  take 
place.  If  this  Spirit  is  not  in  us,  then  we  are  dead  crea- 
tures: if  we  have  any  thing  of  life  in  us,  'tis  because  the 
Spirit  of  the  living  God  hath  infused  and  increated  it.  'Tis 
of  no  small  concernment  if  this  latter  is  our  ca.se,  lo  observe 
and  view  the  Spirit  of  God  aright.  And  if  the  former  is 
our  case,  to  see  to  it,  and  deal  truly  with  our  own  souls, 
while  any  natural  breath  remains,  in  order  to  the  regaining 


SZRM.   II. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


507 


^hat  spiritual  life,  by  which  we  may  be  capable  of  breath- 
ing spiritually.  Methinks  one  should  have  a  restless  mind 
after  it :  Oh  I  have  no  Spirit  within  me;  nothing  that 
moves  towards  God;  no  sense  of  him,  or  breathings  after 
him.  O  that  I  were  more  acquainted  with  it.  'Tis 
strange  that  there  should  be  life,  and  no  such  motion ;  and 
impossible  there  should  be  this  begotten  spirit,  and  we 
(hotlld  find  no  change  within. 


SERMON  II.* 

We  have  proposed  in  order  to  the  explication  of  the 
text,  these  three  things  ;  1.  To  consider  the  product  here 
spoken  of,  under  the  name  of  the  Spirit.  2.  The  produc- 
tive cause,  or  the  Divine  parent,  to  which  this  birth  owes 
itself;  The  Spirit.  3.  The  kind  of  the  production  expressed 
here  by  being  boi  n,  or  begotten.  We  have  already  spoken 
to  the  first  of  those,  and  proceed  now  to  the 

II.  The  productive  cause,  which  is  here  styled,  in  an 
emphatical  sense,  the  Spirit.  This  name  being  spoken  of 
the  Spirit,  is  commonly  observed  and  known  to  be  taken 
two  ways,  either  essentially,  or  personally  :  essentially, 
.so  it  signifies  the  nature  of  God,  the  pure  perfect  spiri- 
tuality of  that  blessed  Spirit ;  so  it  is  said,  John  iv.  '24. 
God  is  a  Spirit.  But  most  frequently  'tis  taken  in  the 
other  .sense,  personally;  i.  e.  to  signify  the  person  known 
by  that  name;  the  third  in  the  Godhead,  who  by  eternal 
spiration  proceeds  from  the  Father  and  Son.  That  which 
I  at  present  design  is  to  speak  of  this  blessed  Spirit,  the 
parent  of  this  great  production,  as  such :  and  therefore 
shall  not  so  much  discourse  to  you  concerning  the  Spirit 
absolutely  considered ;  as  in  this  relation,  or  as  the  author 
of  this  work  wrought  in  the  spirits  of  men.  What  we  are 
to  conceive  of  it,  as  it  is  a  subsistence  in  the  Godhead:  or 
what  its  agency  and  operations  may  be,  between  the  Father 
and  Son ;  or  what  the  kind  and  nature  of  that  eternal 
Spirit  is,  and  by  what  way  it  collectively  proceeds  from 
both,  we  are  left  veiy  much  in  the  dark,  as  being  things  of 
less  concernment  to  us.  But  what  is  of  more  importance 
to  us,  we  find  more  clearly  and  expressly  spoken  of,  t. «. 
how  we  are  to  consider  it  in  relation  to  the  creation.  And 
so  we  are  taught  most  evidently  to  look  upon  it  as  the  great 
author  of  all  those  influences  and  operations,  which  are 
properly  attributable  to  God,  or  any  where  have  place 
throughout  the  whole  creation  ;  whether  we  speaJc  of  the 
old  creation  or  the  new;  and  both  within  the  sphere  of 
nature  and  grace. 

Within  the  sphere  of  nature  it  must  be  acknowledgeu 
the  author  of  universal  nature,  howsoever  diversified,  and 
in  whatsoever  creatures,  and  must  be  conceived  to  have 
influenced,  and  still  to  influence,  all  ihe  creatures,  both  in 
the  works  of  creation  and  Providence.  Both  these  are 
manifestly  attributed  to  the  Spirit  of  God  in  Scripture.  It 
was  said  in  the  creation  to  be  upon  the  waters,  (Gen.  i.  2.) 
to  be  every  where  infusing  its  vital  influence,  through  the 
chaos  which  was  then  to  be  formed  and  digested,  and  put 
into  order.  By  it  the  world  is  as  it  were  new-created  every 
day ;  Thou  sendest  forth  thy  Spirit,  and  they  are  created  ; 
and  renewest  the  face  of  the  earth,  Psal.  civ.  30.  And  by 
his  Spirit  the  Lord  doth  garnish  the  heaven,  a,s  well  as  re- 
new the  face  of  the  earth,  Job  xxvi.  13.  So  that  we  don't 
need  to  seek  after  another  distinct  .spirit  of  nature,  much  less 
an  irrational  and  unintelligent  one,  as  some  fancy  ;  yea, 
pagan  light  hath  gone  so  far  in  some,  as  to  understand  it 
to  be  a  mind  and  intelligent  spirit  which  doth  every 
where  diffuse  formative  and  governing  influence,  through 
this  great  creation.  And  being  by  its  nature  immense,  it 
is  every  where  at  hand  to  answ-er  every  such  purpose  which 
t^ie  exigence  of  the  case,  in  order  to  the  creature's  renewing, 
doth  require.  But  our  greater  and  more  direct  concern  is 
to  consider  it  as  the  author  of  all  operations,  within  the 
sphere  of  grace,  and  the  new  creation.  This  is  it  which 
the  text  doth  manifestly  intend,  i.  e.  to  be  the  operator  in 
that  great  work  by  which  men  are  to  be  new  formed,  for 
that  new  and  other  kingdom,  which  God  is  raising  up  to 
•  Prcachc^d  DLCeinber  5lti,  1677,  Ht  Cordwaiiior's  Hall. 


himself  in  this  world,  out  of  the  ruihs  of  that  kingdom  of 
nature,  which  he  hath,  and  still  holds  over  all.  And  we 
must  understand  it  to  be  with  great  propension,  and  the 
highest  pleasure,  that  this  blessed  Spirit  hath  undertaken 
and  doth  perform  this  so  important  work  ;  If  we  consider 
it  under  the  name  and  style  of  the  Spirit  of  grace,  as  it  is 
called  Heb.  x.  29.  It  takes  itself  to  be  despited  when  the 
truth  is  not  received,  or  w-hen  it  is  rejected,  and  men  revolt 
from  it ;  which  is  the  great  instrument  by  which  this  work 
of  the  Holy  Ghost  is  to  be  eft'ected  and  wrought  upon  the 
spirits  of  men.  As  you  know  there  can  be  done  to  none 
a  greater  despite  than  to  cross  them  in  a  design  upon 
which  they  are  intent,  and  unto  which  they  are  carried  by 
a  strong  propension  and  inclination  of  mind.  Here  lies  the 
emphasis  and  high  pitch  of  aggravation,  and  the  malignity 
of  this  wickedness,  that  the  Spirit  of  all  goodness,  and  be- 
nignity, and  love,  and  sweetness,  is  despited  by  them ;  they 
can  find  nothing  else  to  turn  the  spite  upon,  but  the  Spirit 
of  grace.  Consider  it  under  this  character,  and  we  must 
understand  this  work  to  be  undertaken  by  it  with  the 
greatest  propension,  and  performed  with  the  highest 
pleasure.  Looking  down  upon  this  forlorn  world,  and  be- 
holding all  things  waste  and  ruin  ;  nature  in  the  best 
master-piece  of  the  creation,  grown  degenerou.s,  depraved, 
a  poisonous  and  horrid  thing  ;  why,  pity  and  compassion 
has  been  stirred  up  to  the  world,  and  that  immense  Spirit 
hath  gone  forth  full  of  love  and  goodness;  full  of  vital  in- 
fluence, being  designed  to  the  office  of  doing  a  blessed 
work,  here  and  there,  wherever  it  finds  its  work  to  lie  ;  and 
that  the  new  creation  might  be  made  to  spring  up  out  of 
the  wastes  and  desolations  of  the  old.  As  a  spirit  of  grace 
we  must  understand  it  very  intent  upon  this  work,  and 
highly  pleased  with  it. 

And  as  a  spirit  of  power,  we  must  suppose  it  to  go  on 
in  this  work  with  efficacy,  and  to  crown  it  with  most  cei- 
tain  and  glorious  success.  It  will  not  be  baffled  out  of  its 
work,  or  suffer  itself  to  be  put  beside  its  office,  unto  which 
it  hath  been  designed  and  appointed,  for  so  happy  a  pur- 
pose. And  wherever  it  is  that  we  find  the  slate  of  souls 
bettered,  and  any  thing  done  to  form  and  prepare  meet  sub- 
jects for  God's  kingdom,  we  are  most  manifestly  taught 
to  ascribe  all  such  work  to  this  blessed  Spirit.  'Tis  his 
appropriate  office  to  refine  the  spirits  of  men  to  that  pitch, 
as  that  they  Vnay  be  capable  of  their  own  name  again  ;  that 
is,  to  be  callei  spirit,  wheji  the  whole  man  before  is  called 
fle>h,  till  this  divine  work  pa.ss  npon  it. 

This  will  be  evident  by  considering  the  several  part  of 
this  work  ;  an-d  you  can  instance  in  none  whereunto  the 
Spirit  of  God  is  not  entitled.  Is  holy  light  and  knowledge 
a  part'?  This  Spirit  is,  upc*i  that  account,  called  the  Spirit 
of  knowledge,  Isa.  xi.  2,  The  Spirit  of  wisdom  and  reve- 
lation, Eph.  i.  17.  This  is  implied  in  the  following  words ; 
The  eyes  of  your  understanding  being  enlightened,  that 
you  may  know  the  hope  of  your  calling.  Is,  again,  faith  a 
part  of  this  work  1  as  certainly  it  is  ;  for  they  who  believe 
are  said  to  he  born  not  of  flesh  nor  of  blood,  or  the  will  of 
man,  but  of  God,  John  i.  13.  Why  in  reference  hereto,  it 
is  styled,  the  Spirit  of  faith,  2  Cor.  iv.  13.  We  having  the 
same  spirit  of  faith  ;  t.  e.  the  same  With  David  who  u 
quoted  there;  we  believe  and  therefore  speak.  It  is  plainly 
signified  to  us,  that  this  same  Spirit  is  a'.ways  employed  as  a 
Spirit  of  faith,  and  works  uniformly  from  age  to  age ;  so  that 
just  as  it  wrought  in  David  at  so  many  hundred  years' di.s- 
tance,  so  it  wrought  in  Paul.  Is,  again,  hive  a  part  of  this 
M  ork  in  the  souls  of  men  ]  It  is  styled  in  the  Scripture  the 
Spirit  of  love.  2  Tim.  i.7.  He  hath  given  us  the  Spirit  of  love. 
That  pure  and  holy  love  by  which  the  soul  unites  with 
God,  becomes  devoted  to  him,  enjoys  solace,  and  satisfies 
itself  in  him.  And  again,  is  hope  a  part  of  it  7  Why  'lis 
anribuled  to  this  same  Spirit ;  Christians  do  abound  in 
hope  through  the  power  of  the  Holy  Ghost,  Rom.  xv.  13. 
Again,  is  joy  a  part  and  principle  in  this  new  creation? 
That  is  called  joy  in  the  Holy  Ghost,  Rom.  xiv.  17.  Is 
meekness  a  part  1  This  same  Spirit  upon  that  account  is 
called,  the  Spirit  of  meekness.  Gal.  vi.  I.  If  that  is  under- 
stood to  signify  the  habit  of  meekness  in  the  soul  of  a 
Chiisiian  ;  yet  that  connotes  a  reference  to  this  Spirit  as 
the  author  of  that  gracious  frame  and  disposition,  and  the 
name  itself  might  congruously  enough  be  understood  trf 


COS 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  II, 


the  Messed  Spirit  itself,  as  such  a  worli  is  under  the  power 
and  dominion  of  that  Spirit,  who  is  herein  the  Spirit  of 
meekness  in  tliose  in  whom  it  is  wrought.  Is  the  tear  of 
the  Lord  a  part  1  It  is  called  the  Spirit  of  the  fear  of  the 
Lord,  which  rests  upon  him  who  is  ilie  rod  out  of  the  stem 
of  Jesse,  and  a  branch  growing  out  of  his  roots,  Isa.  xi.  1. 
And  it  is  the  same  Spirit,  and  under  the  same  characters, 
which  is  given  to  all  who  are  united  lo  him  ;  and  anointed 
■with  the  same  Spirit.  If  you  would  have  sundrj'  .such 
particulars  as  have  been  mentioned  together,  yoa  liave  an 
enumeration  somewhat  distinct.  Gal.  v.  'Z^  The  fruit  of  the 
Spirit  is  love,  joy,  peace,  long-suffering,  gentlejiess,  good- 
ness, faith,  meekness,  temperance.  Would  you  take  what 
is  more  summary  and  comprehensive,  and  contains  all 
such  particulars  together  '?  Holiness  is  of  such  a  compre- 
hensive nature:  and  it  is  called  the  spirit  of  holiness,  Rom. 
i.  4.  And  the  fruit  of  the  Spirit  is  in  all  goodness  and 
righteousness  and  truth :  that  universal  rectitude  which 
ever  comes  to  have  place  in  the  spirits  of  any.  You  have 
the  equivalent  of  it  in  another  expression ;  it  is  called  the 
spirit  of  a  sound  mind,  2  Tim.  i.  7.  Which  signifies  an 
entire  good  habit  of  soul  in  all  kinds  and  respects ;  or 
that  renovation  of  soul  by  which  a  man  becomes  a  new 
man.  So  we  are  renewed  in  the  spirit  of  the  mind,  put- 
ting off  the  old  man  and  putting  on  the  new,  Eph.  iv.  23,  24. 
But  if  you  go  to  ;he  transcendental  attributes,  as  1  may 
call  them,  of  this  new  creature,  you  have  them  still  referred 
to  this  spirit.  Life  issuchaone;  for  that  is  capable  of 
being  spoken  of  every  gracious  principle;  'tis  lively  faith, 
and  lively  hope,  &c.  Why,  this  is  die  spirit  of  life,  which 
gives  life,  2  Cor.  iii.  6.  Power  is  such  another-,  for  that 
is  also  capable  of  being  spoken  of  every  grace,  it  may  be 
more  or  less  powerful.  There  is  the  power  of  faith,  the 
strength  of  love  and  hope,  &c.  And  it  is  called  the  spirit  of 
power,  in  reference  hereunto,  2  Tim.  i.  7.  And  elsewhere, 
the  spirit  of  might,  Isa.  xi.  2.  If  we  go  to  what  is  prepa- 
ratory to  this  work,  or  the  convictions  which  must  pass 
upon  the  spirits  of  men  in  order  to  it,  this  blessed  Spirit  is 
entitled  to  that  as  the  great  author  of  them,  John  xvi. 
When  the  Spirit  the  Comforter  is  come,  he  will  convince 
the  world  of  sin,  and  righteousness,  and  judgment. 
When  the  Comforter  is  come:  the  word  is  indifferently 
capable  of  being  rendered  the  advocate  ;  or  the  great 
pleader,  and  he  who  undertakes  lo  manage  the  cause  of 
Christ  and  Christianity  against  the  world.  He,  when  he 
is  come,  will  make  work  in  the  spirits  and  consciences  of 
men  ;  he  will  make  the  world  understand  what  they  are 
so  unapt  to  understand,  their  own  sin,  my  righteousness, 
and  the  power  of  that  judgment  and  government,  which 
is  to  be  set  up,  in  order  to  the  saving  whoever  shall  be 
saved ;  or  this  very  kingdoiu,  which  is  spoken  of  in  the 
preceding  verse.  If  we  respect  what  is  consequential, 
and  following  upon  this  work;  the  consolations  of  renewed 
souls  ;  they  are  called,  the  consolations  of  the  Holy  Ghost; 
And  the  churches  walking  in  the  comforts  of  the  Holy 
Ghost,  were  edified,  Acts  ix.  31.  All  their  pre-assiirances 
of  the  possessing  of  the  eternal  inheritance,  are  owing  to 
the  Spirit,  as  the  earnest  of  that  inheritance,  Eph.  i.  14. 
2  Cor.  V.  5.  and  the  Spiiit  of  adoption,  Rom.  viii.  15.  If 
we  consider  the  preguslations  and  foretastes  of  heaven  and 
glory,  which  souls  now  enjoy  sometimes  in  their  way , 
these  are  called  the  first-fruits  of  the  Spirit,  Rom.  viii.  23. 
If  we  respect  the  exercises  of  the  new  creature,  when  once 
there  is  an  infused  principle  ;  or  any  thing  of  an  habitual 
frame  of  a  holy  mind,  comes  to  obtain  in  us ;  the.se  are 
still  constantly  attributed  to  the  Spirit.  As  the  mortifying 
of  .sin  :  If  ye  through  the  Spirit  mortify  the  deeds  of  the 
body,  ye  shall  live,  Rom.  viii.  13.  Leading  a  holy  life,  or 
walking  in  a  way  of  course  of  holiness,  is  called  walking 
in  the  Spirit,  and  being  led  by  the  Spirit,  Gal.  v.  16. 
The  life  of  Christians  is  hereupon  a  sowing  to  the 
Spirit,  whence  of  the  Spirit  they  receive,  at  length,  life  ever- 
lasting, in  Gal.  vi.  8.  Right  worship  is  attributed  to  the 
Spirit.  Prayer,  which  is  worthy  of  the  name,  is  praying 
in  the  Holy  Ghost,  Jude  20.  and  worship  in  general,  if 
it  is  right,  is  worshipping  in  Spirit  and  truth,  John  iv.  24. 
which  may  be  meant,  under  dominion  of  God's  own 
Spirit,  Btit  more  expressly,  Phil.  iii.  3.  We  are  the  cir- 
cumcision who  worship  God  in  the  Spirit.  So  that  look 
upon  what  you  will  relating  to  the  new  creature,  and  every 


thing  of  it  is  attributed  to  the  Spirit,  as  the  productive 
cause.  Consider  its  parts,  its  sum,  its  exercises,  its  pro- 
perties ;  consider  what  is  preparatory  to  itiOrconsequ-ently 
upon  it ;  consider  what  it  doth,  and  what  it  enjoys ;  and 
all  is  resolved  into  this  great  principle,  the  Spirit. 

III.  We  are  next  to  consider  the  kind  of  the  produc- 
tion, which  is  signified  byapeculiar expression, begetting: 
for  so  'tis  indifferently  capable  of  being  rendered,  either 
born  or  begotten.  This  is  a  distinguishing  sort  of  produc- 
tion :  there  are  many  ways  of  production,  to  which  the 
name  of  begetting  will  not  square.  Our  further  work  mu.st 
therefore  be  to  show  you  the  peculiar  import  of  this  ex- 
pression, and  what  is  designed  to  be  signified  by  it.  It 
plainly  holds  forth  to  us  such  things  as  these ; 

1.  It  imports  the  productions  to  be  of  a  living  thing. 
Begetting  is  a  natural,  vital  production.  All  productions 
are  not  so :  but  there  is  nothing  properly  said  to  be  begotten, 
but  that  which  lives.  Begetting,  'lis  true,  goes  as  low  as 
to  the  lowest  kind  of  life;  as  to  vegetives;  that  is  not  only 
filtrix,  and  <tnctrix,  but  procreatrix,  which  propagates  its 
kind ;  but  it  never  goes  lower,  and  is  never  carried  to 
things  inanimate.  "They  are  not  said  lo  beget,  or  be  be- 
gotten, which  aie  in  their  kind  dead  things  ;  it  reaches  not 
the  meaner  sort  of  natural  productions;  much  less  lo 
artificial  ones.  A  man  is  not  said  lo  beget  a  house,  when 
he  builds  it ;  or  any  thing  else  which  is  made  by  the  art  of 
man.  This  production,  inasmuch  as  it  is  signified  by  the 
name  of  begetting,  signifies  it  to  be  a  living  thing.  And 
therefore  we  are  to  know,  that  whatsoever  it  is  of  religion 
which  any  one  pretends  to,  if  it  is  a  dead  religion,  and 
without  life,  it  is  an  artificial  religion ;  and  you  know  any 
thing  which  belongs  to  us,  which  doth  not  partake  of  life 
with  us,  and  from  us  ;  we  can  without  any  inconvenience, 
or  trouble,  shake  it  artificially,  as  we  please,  this  way,  or 
that.  Many  a  man's  religion  is  a  cloak  to  him,  which  is 
no  living  thing;  and  a  man  may  alter  and  change  the 
fashion  of  it;  and  put  it  off,  and  on,  and  never  put  him- 
self to  any  pain.  But  if  a  man's  religion  is  a  living  thing, 
and  is  animated  by  a  life,  as  it  were  common  to  him  anil 
it ;  why,  that  must  not  admit  of  alterations.  We  cannot 
shape  our  limbs  as  we  please,  though  we  may  our  clothes, 
for  they  are  not  enlivened  by  that  Spirit  of  life,  which  runs 
through  the  whole  body.  They  who  have  a  religion  made 
up  of  dead  formalities  and  duties  in  which  there  is  no  life, 
CO  soul;  cannot  be  said  to  be  born  of  the  Spirit,  and  'tis  no 
production  of  his. 

2.  It  imports  the  production  of  a  thing  of  like  nature  to 
its  productive  cause.  There  is  a  likeness  of  nature  be- 
tween the  cause  and  the  effect,  and  from  such  a  creature 
begetting  a  creature  of  a  like  nature  doth  proceed.  Upon 
this  account,  though  a  parent  is  truly  said  by  way  of  be- 
getting, to  produce  a  child  :  yet  he  doth  not  by  way  of  be- 
getting make  any  other  effect,  which  is  not  of  that  kind; 
as  ahouse,  apiclure, or  suitof  clothes,  &c.  It  is  very  true 
indeed,  we  are  not  to  strain  this  matter  so  far  as  if  this 
were  a  univocal  production  which  is  here  intended  ;  which 
begetting  doth  not  properly  signify ;  Yet  neither  is  il  equi- 
vocal ;  when  the  thing  produced  is  of  quite  a  diverse  na- 
ture, from  the  productive  cause  ;  but  there  is  an  analogy 
and  proportion  between  the  one  and  the  other.  Theie  is 
something  in  that  which  is  begotten,  which  doth  in  nature 
correspond  and  answer  to  that  which  doth  beget,  even 
wherein  the  one  is  begotten  and  the  other  begets.  And 
what  dolh  that  speak  1  The  production  here  spoken  of,  is 
not  the  production  of  a  man,  as  a  man;  but  of  a  saint,  as 
a  saint;  or  of  a  Chrfstian,  as  such;  and  therein  is  an 
agreement,  or  correspondency.  What  is  it  which  makes  a 
saint  1  That  is  holiness.  Why  we  find  this  boih  in  the 
cause,  and  in  the  effect.  The  apostle  presses  the  exhorta* 
lion  ;  Be  ye  holy,  as  I  am  holy,  1  Pet.  i.  16.  'Tis  a  vaia.' 
and  absurd  thing  to  call  God  Father,  and  pretend  to  be 
begotten  of  him,  if  you  are  not  holy  as  he  is  holy,  aad, 
nothing  of  his  holiness  appears  in  you. 

3.  In  the  verv  business  itself  of  regeneration,  passive- 
ness  in  the  subject  is  manifestly  imported ;  for  who  can 
contribute  lo  his  own  being  born  ;  that  is,  as  to  the  thing 
itself  of  being  begotten.  We  are  here  indeed  to  consider 
a  production  not  si?npliciler,  but  secundum  quid ;  that  is, 
a  creature  in  a  creature;  or  something  begotten  in  that 
which  was  begotten  before.    There  is  a  new  work  to  be 


Serm.  II. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


509 


done  where  there  was  a  pre-existing  subject ;  and  that  a 
rational  and  intelligent  one.  There  is  much  therefore  pro- 
per to  be  done,  and  necessary  to  be  done,  in  order  to  this 
work,  but  there  is  nothing  to  be  done  in  it,  but  onlj-  to  be 
borne ;  we  are  therein  truly  passive.  Faith  comes  by 
hearing ;  that  is  a  previous  thing,  and  that  we  may  do, 
and  can  do.  We  can  suppose  nothing  more  subversive  oi' 
religion,  than  the  contrary  ;  for  'tis  all  one  to  say.  The 
Gospel  is  not  at  all  necessary  to  regeneration,  which  is 
the  end  ;  as  to  say  that  the  hearing  of  it,  and  understand- 
ing and  considering  of  it,  is  not  necessary.  The  Gospel 
is  neither  necessary,  nor  signilicant,  nor  useful  to  the  pur- 
■  pose  of  conversion  and  regeneration,  otherwise  than  as 
the  minds  and  understandings  come  to  be  employed  about 
it;  and  this  they  do  as  men;  and  this  way  the  Spirit,  who 
is  as  the  wind,  which  bloweth  where  it  lislelh,  doth,  as  the 
season  of  grace  is  arbitrarily  and  freely  chosen,  come  in 
with  that  influence,  by  which  men  are  made  saints,  and 
then  capable  of  acting  as  such. 

4.  The  impossibility  of  resisting,  so  as  to  frustrate  or 
prevent  it.  Being  born  signifies  such  a  way  of  production 
as  whereto  we  cannot  oppose  ourselves,  or  any  power 
which  should  prevent,  or  promote  it.  Such  a  resistance 
as  should  hinder  God's  designed  work,  or  the  good  plea- 
sure of  his  will,  in  this  case,  don't  take  place.  This  is  in- 
timated in  this  form  of  speech.  For  this  is  a  production, 
not  of  a  separate  single  substance,  by  itself;  but  a  crea- 
ture in  a  creature.  'Tis  true  indeed  that  the  spirit  of  a 
man,  as  he  was  constituted,  before  any  such  work  as  this 
came  to  obtain,  was  apt  enough  to  resist ;  but  all  that  apti- 
tude to  resistance  shall  be  overcome,  whensoever  that  in- 
fluence is  put  forth,  by  which  this  work  is  done. 

And  here  there  needs  a  caution  too,  as  well  as  in  refer- 
ence to  the  former  head.  Some  may  be  apt  to  apprehend, 
if  this  work  is  wrought  and  done,  by  such  an  irresistible 
power,  to  which  no  opposition  can  be  made,  what  need  we 
trouble  ourselves;  when  God  will  do  such  a  work,  he  will 
do  it;  it  will  never  be  in  our  power  to  hinder  it,  and  we 
need  never  be  afraid  that  we  shall.  To  this  it  may  be 
said,  and  it  ought  to  be  .seriou.sly  considered  ;  that  though 
there  is  no  possibility  of  such  resistance  to  that  influence 
by  which  this  work  is  done,  wheresoever  it  is  done,  which 
could  have  prevented  the  doing  of  it ;  yet  there  are  many 
previous  workings,  in  order  to  it,  wherein  the  Spirit  nf 
God  is  frequently  resisted  ;  that  is,  the  workings  and  ope- 
rations of  common  grace,  which  lead  and  tend  to  this  spe- 
cial workof  grace.  And  here  lies  the  great  danger,  when 
in  these  common  precursory  works  of  the  Holy  Ghost, 
which  have  a  tendency  in  them  to  this  work,  and  by  which 
it  is  gradually  moving  on,  they  may  resist  and  oppose 
themselves,  to  a  total,  utter,  eternal  miscarriage.  The  Spirit 
of  God,  in  this  work,  can  never  be  resisted  ;  but  so  as  that 
it  will  certainly  overcome  and  effect  its  work.  Bui  we 
must  know  that  he  is  a  free  Agent ;  and  there  is  rea.son  to 
apprehend  there  is  the  same  reason  in  choosing  the  degree 
of  operation,  as  there  is  of  the  subject.  It  do'ih  not  only 
work  where  it  listelh,  but  to  what  degree  it  listeth  of 
power  and  efficacy ;  and  when  it  is  working  but  at  the 
common  rate,  iheii  it  suffers  itself  many  times  to  be  over- 
come, and  yields  the  victory  to  the  contending  sinner. 
You  see  what  the  charge  was  upon  the  people  of  Israel  by 
Stephen,  AcUs  vii.  51.  Ye  stiff'-necked  and  uncircumcise'd 
in  heart  and  ear,  ye  do  always  resist  the  Holy  Ghost;  as 
your  fathers  did,  so  do  ye.  'Tis  remarkable  to  this  pur- 
pose what  this  blessed  man  charges  that  people  with  ;  that 
this  was  the  genius  of  that  people  from  age  to  age,  from 
one  generation  to  another.  Ye  do  always  resist,  &c.  The 
same  spirit  of  enmity  and  contrariety  is  still  propagated 
and  transmitted  from  one  age  to  another,  your  fathers  are 
like  their  fathers,  and  their  fathers  like  theirs;  and  so  run 
on  back  as  far  as  you  will ;  they  were  always  a  people  re- 
sisting and  contending  against  the  Holy  Ghost;  as  the 
complaint  was  against  them  not  long  before,  Isa.  Ixiii.  10. 
They  rebelled  and  vexed  his  Spirit,  therefore  he  turned 
and  fought  against  them,  and  became  their  enemy.  And 
that  this  is  the  common  temper,  is  mcst  eviden'.  and  was 
so  even  in  the  more  early  ages  of  the  wot  Id.  My  Spirit 
shall  not  always  strive  with  man,  Gen.  vi.  3.  That  striv- 
ing implies  a  resistance.  There  is  great  danger  of  resist- 
ing the  Spirit  of  God,  when  it  is  in  that  method  and  way  ] 


of  operation,  wherein  it  many  times  yields  to  the  resi.sl- 
ance.  'Tis  as  if  he  should  say  to  the  .sinner,  "  Because 
thou  hast  so  great  a  mind  to  get  the  day,  and  deliver  thy- 
self from  under  the  power  of  my  grace,  get  that  unhappy 
victory,  and  perish  by  it." 

5.  It  imports  the  integrity  and  perfection  of  the  product, 
and  that  the  thing  begotten  is  an  entire  thing.  There  doth 
not  use  to  be  born  one  simple  member,  but  an  entire  crea- 
ture ;  and  there  is  a  concurrence  in  the  constitution  of  it, 
of  whatsoever  belongs  to  this  .sort  and  kind  of  creature. 
And  though  there  are  some  kinds  within  the  sphere  of  na- 
ture of  mutilous  and  maimed  persons,  imperfect  produc- 
tions; yet  we  must  know,  that  this  doth  by  a  peculiarity 
belong  to  this  great  parent,  the  Spirit  of  God,  in  reference 
to  all  those  productions  which  are  within  the  sphere  of 
grace,  that  there  are  never  any  imperfect  productions  there. 
His  work  is  perfect;  which  is  the  character  of  his  work 
in  general,  and  especially  when  he  is  forming  a  people  for 
himself,  as  he  speaks,  Deut.  xxxii.  4.  He  is  the  Rock,  his 
work  is  perfect,  for  all  his  ways  are  judgment.  And  of 
tho.se  who  receive  not  the  distinguishing  stamp  and  im- 
press upon  I  hem ;  it  is  said,  their  spot  is  not  the  spot  of  his 
children,  ver.  5.  There  is  nothing  in  them  by  which  they 
should  be  known  to  be  his  children.  Wheresoever  the 
Spirit  of  God  begets,  it  begets  perfect  births  ;  that  is,  ac- 
cording to  the  common  distinction,  and  a  just  and  neces- 
sary one,  speaking  of  a  perfection  of  parts,  not  of  degrees. 
A  child  hath  as  many  parts,  as  a  man,  though  not  .so  strong 
and  large.  There  is  an  entire  concurrence  of  every  gra- 
cious and  holy  principle  in  the  heart,  which  goes  to  the 
composition  of  the  new  creature,  wherever  we  can  say, 
that  any  one  is  born  of  the  Spirit.  And  therefore  men 
who  pretend  to  have  passed  this  birth,  and  yet  it  appears 
most  manifestly  that  it  is  hut  a  maimed  production,  as  it 
is  in  too  many  instances  with  several  sorts  of  persons; 
they  carry  that  about  them,  which  is  a  confutation  of  their 
own  pretences.  As  suppose  the  case  to  be  this.  Some 
pretend  very  highly  to  faith,  but  they  have  no  humility,  no 
meekness,  no  s'elf-denial.  Why,  their  pretence  carries 
along  with  it  that  which  confutes  itself;  for  the  Holy 
Ghost  is  the  author  of  no  such  imperfect  births.  There  are 
some  who  pretend  highly  in  point  of  duly  towards  God, 
and  think  themselves  altogether  unexceptionable,  in  re- 
spect of  the  frame  of  their  spirits,  and  their  performances 
as  to  the  commands  nf  the  first  table;  but  bring  them  to 
the  second,  and  there  is  no  impression  at  all  of  any  thing 
like  the  mind  and  will  of  God  appearing  in  their  hearts 
and  lives.  Men  will  pray,  and  read,  and  hear  ;  go  from 
sermon  to  sermon;  lake  one  opportunity  after  another  of 
attending  upon  religious  exerci.ses;  but  in  the  mean  lime 
ihey  will  cheat  and  cozen,  revile  and  reproach,  their 
neighbours  and  those  ihey  have  to  do  with.  How  unlike 
is  such  a  production  as  this  to  the  Spirit  of  God,  when 
men  are  made  Christians  thus  by  halves  ! 

So  on  the  other  hand,  there  are  those  who  will  be  very 
punctual  and  exact  in  reference  to  the  duties  of  the  second 
table,  and  it  may  be  to  an  eminency,  and  very  high  degree ; 
so  strictly  just  in  all  their  performances,  so  orderly  in  the 
relations  wherein  they  stand;  yea,  some  very  charitable, 
and  apt  to  do  good  to  others;  but  bring  them  to  matters 
which  relate  to  God,  and  what  they  can  say  of  living  in 
communion  with  God;  how  their  hearts  stand  towards 
praying  to  him,  and  meditating  on  him  ;  what  inclinations 
or  dispositions  they  have  towards  an  eternal  blessedness: 
to  all  these  things  "they  are  silent,  and  have  nothing  to  say. 
The  matter  speaks  itself  in  this  case  ;  that  which  is  born 
spirit  of  spirit,  is  certainly  horn  a  perfect  thing  as  to  all 
the  parts  which  appertain  and  belong  to  this  creature:  and 
therefore  where  there  are  so  remarkable  maims,  it  is  too 
manifest  this  production  is  none  of  that  divine  production 
by  which  a  man  is  said  to  be  bom  spirit  of  spirit. 
'6.  It  imports  the  permanency  of  the  thing  produced, 
and  that  it  is  a  fixed  and  settled  habit  in  the  soul.  As  to 
things  which  are  merely  fluid  and  transient,  we  know  no 
such  things  to  which  the  name  of  begetting  can  with  any 
propriety  be  applied;  as  a  book,  or  glass  of  wine,  &c. 
And  therefore  it  must  be  very  unsuitable  to  the  meaning 
and  design  of  such  expressions  as  these,  to  think  that  only 
belter  actions  are  the  product  in  the  work  of  regeneration  j 
and  that  a  man  is  hence  to  be  denominated  regenerate,  ba> 


510 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  m 


cause  he  doth  better  things  than  he  did  before ;  and  there 
is  some  kind  of  reformation  and  amendment  of  life.  'Tis 
true  indeed  the  apostle  says,  He  who  doth  righteousness 
is  righteous,  and  is  born  of  God,  1  John  ii.  29.  But  what 
doth  that  mean  1  Not  that  the  doing  of  righteousness  is 
the  produclus  terminus  in  this  birth,  but  an  argument  that 
there  is  such  a  thing  produced,  or  enabled  and  rendered 
capable  of  doing  righteousness;  that  is,  by  being  made 
habitually  and  internally  righteous.  But  to  think  that 
there  should  be  so  many  great  expressions  in  the  word  of 
God  concerning  this  product ;  that  it  should  be  called  a 
divine  nature,  th  new  man,  the  seed  of  God,  God's  own 
image;  and  when  we  come  to  inquire  what  this  is  that  any 
should  run  the  matter  into  this;  it  is  an  action,  a  good  ac- 
tion or  two.  What  !  is  the  divine  nature  and  image  a 
few  good  actions  1  And  they  who  are  wont  to  conceive  so 
of  the  riiatter,  commonly  take  up  with  actions  which  are 
far  from  being  any  of  the  best  too  ;  and  so  bring  the  mat- 
ter to  a  very  poor  pass  at  last.  Certainly  this  form  of  ex- 
pression doth  hold  forth  to  us  a  fixed,  permanent  effect, 
and  our  habitual  frame  which  remains  and  abides  in  the 
soul  of  a  man,  and  will  be  an  immortal  thing. 

Lastly,  It  imports  somewhat  relating  to  matter  of  privi- 
lege, i.  e.  a  relation  to  him  who  begets,  as  a  child.  He 
who  is  begotten  is  related,  as  a  child,  to  him  who  doth  be- 
get ;  and  has  consequently  a  title  to  his  care  and  provi- 
dence ;  as  every  parent  thinks  himself  bound  to  make 
provision  for  his  children.  They  who  are  begotten  of  God, 
are  hence  at  the  first  step  capable  of  the  denomination  of 
sons,  or  children.  And  then  you  know  how  the  apostle 
rises  witli  it,  (Rom.  viii.  17.)  If  children,  then  heirs;  heirs 
of  God,  and  joint  heirs  with  Christ;  that  if  we  suffer  with 
him,  we  may  be  also  glorified  together.  They  who  are 
begotten,  fall  under  his  immediate  care,  and  he  takes  him- 
self concerned  to  make  provision  for  them ;  they  are  a  part 
of  his  family , the  sons  and  daughters  of  the  Lord  Almighty. 
If  a  man  will  not  take  care  of  his  own,  and  they  who  are 
of  his  own  house,  he  denies  the  faith,  and  is  worse  than 
an  infidel ;  and  it  is  never  to  be  imagined  that  God  will 
deal  so  with  his  family,  or  children.  We  must  carry  the 
matter  of  this  begetting  then  as  high  as  heaven  ;  He  hath 
begotten  us  again  to  a  lively  hope — to  an  inheritance  in- 
corruptible, undefiled,  and  which  fades  not  away,  reserved 
in  heaven  for  us,  1  Pet.  i.  3,  4.  We  are  not  only  to  con- 
sider, what  is  born  when  such  a  production  as  this  takes 
place ;  but  what  such  a  one  is  born  to.  He  is  born  an 
heir,  an  heir  of  God,  and  joint  heir  with  Christ :  a  vast 
patrimony  it  is,  which  they  have  a  share  and  part  in. 

Now  take  all  these  things  together,  and  it  will  appear 
not  a  mean  or  little  work,  which  is  intended  by  this  ex- 
pression, of  being  born  or  begotten  spirit  of  spirit.  Let 
us  therefore  take  heed  of  derogating  from  this  great  work, 
or  making  little  of  it,  as  if  it  were  some  small  trivial  thing. 
Certainly  it  is  not  a  slight  thing,  which  finally  and  eter- 
nally distinguisheth  between  them  who  shall  be  saved,  and 
them  who  perish;  and  is  the  discriminating  mark  between 
the  children  of  God,  and  other  men ;  or  the  new  .seed  and 
race,  raised  up  by  God  to  himself;  and  the  rest  of  the 
apostate  world,  who  are  called  the  seed  and  children  of 
the  devil.  There  are  but  these  two  seeds  in  the  world ; 
and  it  cannot  be  a  small  thing  which  doth  distinguish 
them.  Therefore  take  heed  of  thinking  little  of  this  work. 
And  as  we  should  take  heed  of  derogating  from  it,  so  we 
should  take  equal  heed  of  arrogating  too  much  to  ourselves 
upon  the  account  of  it.  For  what  have  we  contributed  to 
our  being  actually  born  or  begotten  1  And  take  heed  of 
censorious  discriminations  in  your  own  thoughts  concern- 
ing persons,  or  diversely  denominated  parties  of  men,  pre- 
tending to  religion.  As  to  say,  They  who  are  of  such  a 
way,  they  'tis  likely  are  regenerate;  but  they  of  .such  a 
way,  are  not  regenerate.  This  is  to  forget  that  the  Spirit, 
as  the  wind,  bloweth  where  it  listeth,  and  we  know  not 
whence  it  comelh,  nor  whither  it  goes  ;  and  is  as  much  as 
in  effect  to  say,  "  Lo !  here  is  Christ,  and  there  is  Christ !" 
This  very  work  in  the  soul  is  called  Christ  formed  in  us; 
the  name  being  put  for  the  image  or  likeness.  We  should 
take  heed  of  saying,  Here  he  is,  or  there  he  is  ;  and  know 
that  the  kingdom  of  God  (and  the  kingdom  of  God  in  one 
notion  of  it,  i.  e.  subjectively  considered,  is  not  a  diverse 
•  Preached  December  l9'Ji,  1677,  at  Cordwaiiier'a  Hall. 


thing  from  the  frame  of  holiness,  inwrought  in  the  soul) 
doth  not  consist  in  externals,  in  meats  and  drinks,  bul  in 
righteousness,  peace,  and  joy  in  the  Holy  Ghost,  Rom.  xiv. 
17.  And  in  Christ  Jesus  neither  circumcision  availeth 
any  thing,  nor  uncircumcision,  but  a  new  creature.  Gal. 
vi.  15.  The  new  creature  may  be  found  in  the  circumci- 
sion or  in  the  uncircumcision  ;  and  'tis  no  matter  of 
which  sort  one  is  of,  if  the  work  of  the  new  creature 
don't  obtain  and  take  place.  This  is  therefore  much  to 
be  minded,  and  sought,  and  valued,  even  for  itself,  and 
upon  the  account  of  its  own  intrinsic  necessity  and  excel- 
lence. 'Tis  enough  to  recommend  any  man  to  me,  that 
there  is  a  visible  impress,  so  far  as  that  thing  can  be  visi- 
ble, of  the  new  creature  upon  his  soul;  for  whosoever  loves 
him  who  begets,  loveth  him  also  who  is  begotten  of  him, 
1  John  v.  1. 


SERMON  III.* 

We  have  proposed  to  consider  this  truth  from  these  words 
— That  there  is  a  work  to  be  done  upon  all  who  shall  par- 
take in  the  kingdom  of  God,  by  which  they  are  to  be  bort 
spirit  of  spirit. — We  have  opened  the  work  itself  accord- 
ing to  the  several  terms  in  the  text ;  and  have  spoke  lothe 
efl^ect,  or  production  ;  that  is,  to  make  men  spirit,  who  be- 
fore were  flesh  ;— the  productive  cause,  the  Spirit,  and — 
the  kind  of  the  production,  which  is  by  begetting. 

That  which  we  have  next  to  speak  to,  is  the  ntxessily  of 
this  work  ;  that  is,  the  necessity  of  it  unto  this  end  and 
purpose ;  namely,  the  rendering  men  capable  of  a  place 
and  partnership  in  God's  kingdom.  And  as  the  former 
head  we  have  hitherto  been  speaking  of,  does  lie  in  the 
words  of  the  text,  looking  upon  them  in  their  absolute  con- 
sideration, so  we  are  led  to  the  latter,  by  the  relative  con- 
sideration of  them,  or  in  the  reference  they  have  to  the 
foregoing  discourse.  For  our  Saviour  having  said  before, 
that  "  except  a  man  be  born  again  of  water,  and  of  the 
Spirit,  he  cannot  see  or  enter  into  the  kingdom  of  God," 
he  doth  in  this  verse,  subjoin  a  reason  why  he  cannot: 
"  That  which  is  born  of  the  flesh  is  flesh,"  and  therefore 
there  must  be  somewhat.born  of  the  Spirit  which  may  be 
suitable  thereto.  In  evincing  therefore  to  you  the  neces- 
sity of  such  a  work  to  such  an  end,  it  will  be  requisite  to 
give  you  .some  account  of  that  kingdom,  for  which  such  a 
work  as  this  is  so  necessarily  preparatory. 

I  will  not  trouble  you  with  many  distinctions  about  it, 
only  we  are  necessarily  to  distinguish  it,  as  we  may  in  the 
common  notion  of  a  kingdom,  into  a  kingdom  taken  for- 
mally and  actively  ;  so  it  signifies  the  royal  state  and  go- 
verning power  of  a  kingdom.  In  that  sense  the  kingdom 
of  God  or  Christ  is  manifestly  understood  in  the  prayer 
of  the  thief:  "  Remember  me  when  thou  comest  into  thy 
kingdom  ;"  i.  c.  into  that  dignity  and  royal  state,  which  I 
believe  thou  will  shortly  be  in.  But  then  it  is  very  often 
and  familiarly  taken  too  objectively,  for  the  bulk  and  body 
of  the  community,  or  the  subjects  who  are  under  such  a 
king.  So  we  take  ours  in  common  speech  ;  and  .so  is  the 
kingdom  of  God  very  often  taken,  when  we  read  of  the 
increase  and  growth  of  it  under  the  metaphorical  expres- 
sions which  represent  it  to  us  in  the  Gospel.  Kingdom, 
taken  in  the  former  sense,  doth  either  signify  that  which  is 
more  strictly  formal,  and  so  which  is  appropriate  and  com- 
municable to  the  king  himself,  in  such  a  kingdom;  and 
not  communicable  to  others  with  him  :  that  is,  the  sovereign 
power,  by  which  he  doth  in  common  govern  his  subjects. 
Or  else,  there  may  be  somewhat  consequential  to  that  which 
is  more  strictly  formal ;  and  which  doth  more  accidentally 
belong  to  the  king ;  and  is  communicable,  and  in  a  se- 
condary sense  capable,  of  being  imparted  and  derived,  to 
many,  at  least,  among  his  subjects ;  those  e.specially  whom 
he  more  particularly  favours.  And  that  is  such  honour 
and  dignity  as  comes  to  be  reflected  upon  such  and  such 
persons,  by  their  relation  to  such  a  king.  In  that  sense  a 
kingdom  is  said  to  be  given  and  communicated  to  Ihe 
people  of  God :  I  appoint  unto  you  a  kingdom,  as  my 


I 


Serm.  III. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


5Ii 


Father  hath  appointed  to  me  a  kingdom,  Luke  xxii.  29. 
Fear  not,  little  flock;  'tis  the  Father's  good  pleasure  to 
give  you  a  kingdom.  Inherit  the  kingdom  prepared  for 
you.  There  are  several  things  wherein  especially  favour- 
ite subjects  do  partake  in  a  kingdom,  with  him  who  su- 
premely rules,  and  holds  and  exercises  the  sovereign  power. 
We  would  consider  as  belonging  to  the  state  of  a  king, 
great  opulency  and  riches,  splendour  and  glory,  pleasure 
and  delight,  beyond  what  we  must  suppose  common  with 
other  men.  In  this  respect  the  appellation  is  given ;  Ye 
have  reigned  as  kings  without  us  ;  I  would  to  God  you  did 
reign,  that  we  might  reign  with  you,  1  Cor.  iv.  8.  They 
were  a  sort  of  lanquam  kings,  speaking  of  that  free  state 
and  condition  wherein  they  were,  and  exempted  from  suf- 
fering: they  had  plentiful  enjoyments  beyond  what  the 
apostle  could  hai'e.  And  so  in  this  kingdom  of  God,  all 
who  do  partake  in  it,  are  in  these  respects  said  to  be  kings : 
Unto  him  who  hath  loved  us,  and  washed  us  from  our  sins 
in  his  blood;  and  made  us  kings  and  priests  unto  God, 
and  our  Father,  Rev.  i.  ti.  That  is,  in  pursuance  of  God's 
design,  and  according  to  his  purpose  and  intendment,  he 
hath  done  his  work  to  his  hand,  which  he  appointeth  him 
to  do,  in  this  kingly  part.  To  enter  into  the  kingdom,  and 
behold  and  see  the  kingdom,  which  are  the  expressions 
our  Saviour  uses  in  this  context,  may  very  well  be  under- 
stood to  signify  one  and  the  same  thing;  only  that  one 
must,  according  to  the  manifest  import,  denote  the  first  in- 
troduction into  that  kingly  state  ;  and  the  other,  the  con- 
tinued enjoyment  of  it ;  which  seeing  is  frequently  expres- 
sive of  in  the  Scripture.  Nothing  is  more  usual  than  to 
signify  enjoyment  and  fruition  by  sight,  or  vision ;  because 
that  is  the  noblest  of  our  external  senses;  and  so  (an  ex- 
pression being  to  be  used  which  is  borrowed  from  sense) 
the  most  emphatical,  and  to  the  present  purpose.  The 
blessedness  of  heaven  is  hence  expressed  by  seeing  :  "  The 
angels  behold  the  face  of  my  Father  whicn  is  in  heaven. 
Blessed  are  the  pure  in  heart,  for  they  shall  see  God. 
Follow  holiness,  without  which  no  man  shall  see  God." 

But  we  are  a  little  further  to  pursue  that  notion  of  a 
kingdom  as  it  is  taken  in  the  latter  sense,  objectively,  and 
as,  by  the  name  of  a  kingdom,  is  signified  the  governed 
community,  or  the  body  of  the  people  who  are  under  go- 
vernment.    The  kingdom  of  God  taken  in  this  sense,  is 
either  made  up  of  involuntary  or  voluntary  subjects;  either 
such  whom  he  governs  with  their  own  good  liking  and 
consent,  or  such  as  he  governs  whether  they  will  or  no, 
and  although  they  never  choose  to  be  under  his  govern- 
ment.    As  for  that  kingdom  of  his,  which  takes  in  involun- 
tary, unwillingsubjecls;  they  are  either  such  as  are  so  by 
natural  incapacity,  or  by  vicious  disinclination.  They  who 
are  so  by  nalu ral  incapacity,  as  also  unintelligent  creatures, 
who  are  never  capable  of  choosing  God  to  be  their  governor 
and  king ;  and  they  who  are  not  willing  through  vicious 
disinclination;  who  though  they  have  that  nature  which 
was  originally  capable  of  intellection,  and  so  consequently 
of  election  and  choice  ;  yet  the  pure  powers  and  faculties 
by  which  they  were  capable  of  it,  are  now  become  so  de- 
praved, that  they  disaflect  his  kingdom,  and  can't  endure 
10  be  under  his  government.     And  this  kingdom  of  his, 
which  takes  in  involuntary  subjects,  whether  intelligent  or 
unintelligent,  doth  measure  with  the  universe.     It  is  the 
kingdom  of  nature,  and  no  one  needs  any  other  qualifica- 
tion to  be  in  that  kingdom,  but  to  be  in  renmi  natura.     If 
i      he  is  an  existent  creature,  he  is  in  that  kingdom  without 
j      any  more  to  do  ;  but  that  is  not  the  kingdom  here  meant. 
There  is  therefore  another  kingdom,  which  comprehends 
I      and  lakes  in  only  a  willing  people,  made  "  willing  in  the 
.      day  of  his  power  ;"  who  with  choice  and  consent  of  their 
I      own  hearts,  subject  themselves  to  him,  to  whom  it  is  a 
,      pleasant  thought  (as  often  as  it  comes  into  their  minds) 
that  the  Lord  reigns.      They  triumph   in  it,  and  plea.se 
themselves  and  glory  in   il,  and  pav  a  joyful  homage  to 
him,  as  the  supreme  and  eternal  King.     It  is  into  this 
!      kingdom  that  none  can  enter,  but  they  who  are  born  spirit 
I      of  spirit.     And  this  kingdom  also  is  to  be  considered  in  a 
I      twofold  state;  either  in  its  inchoate,  or  consummate  stale. 
:      Inchoate  is  that  which  we  commonly  call  the  kingdom  of 
grace ;  and  consummate,  the  kingdom  of  glory.     Now  to 
be  born  spirit  of  spirit,  is  necessary  to  any  one's  having  a 
place  in  this  kingdom,  considered  either  way,  or  in  either 


state.  The  inchoate  kingdom,  you  know,  for  a  long  time, 
lay  principally  among  the  people  of  the  Jews;  and  they 
were  so  apprehensive  of  their  privilege  and  condition  upon 
that  account,  and  did  so  highly  value  it,  that  it  was  even 
a  principle  among  them,  that  none  could  come  into  that 
kingdom,  without  being  in  a  sort  new  born:  as  some  have 
taken  notice  who  have  been  well  acquainted  with  their 
antiquities  and  usages.  And  therefore  they  whoever  came 
to  be  proselyted  to  their  religion,  and  who  were  not  native 
Jews;  if  they  arrived  to  that  degree  of  proselytism,  which 
made  them  more  complete  proselytes,  that  is,  were  pro.se- 
lyles  of  justice;  when  they  came  to  be  initialed,  solemnly 
renounced  their  earthly  relations,  all  their  fonner  kindred 
and  acquaintance,  so  far  that  they  should  not  have  any 
power  over  them  to  detract  or  draw  them  back  from  the 
religion  in  which  they  were  engaged.  And  so  they  were 
looked  upon  as  men  reuns  nali ;  as  if  they  had  then  newly 
come  into  the  world,  and  had  a  new  sort  of  relations  to 
which  they  were  strangers  before.  And  these  proselytes 
were  also  hereupon  solemnly  admitted,  through  the  use  of 
the  ceremony  of  washing  in  water;  to  which  the  words  of 
our  Saviour  in  the  foregoing  verse  seem  to  have  a  manifest 
reference :  "  Except  a  man  be  born  of  water,  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God."  Upon 
this  account  he  blames  Nicodeinus  for  his  great  ignorance, 
who  was  a  master  among  the  Jews.  Not  that  we  are  to 
suppose  that  he  thought  him  ignorant  th.it  there  was  such 
a  usage  among  them ;  but  that  he  no  more  understood  the 
reason  and  meaning  of  their  common  practice,  and  should 
make  himself  so  great  a  stranger  to  that  which  was  the 
true  import  of  such  a  ceremony.  And  therefore  our  Sa- 
viour .says,  "  Except  a  man  is  born  of  water,  and  of  the 
Spirit;"  not  therein  laying  the  great  stress  upon  bein^ 
born  of  water ;  for  that  is  a  thing  he  admits  and  takes  lor 
granted;  and  he  implies  in  this  expression  his  intendment 
to  settle  and  establish  that  as  an  ordinance  transferred  from 
the  Jewish  to  the  Christian  church,  and  to  continue  there ; 
but  that  upon  which  he  lays  the  weight,  and  where  the 
emphasis  lies,  is  the  latter  expression;  "  Except  a  man  be 
horn  of  water,  and  of  the  Spirit."  As  if  he  had  said; 
"You  are  apt  to  lay  a  great  .stress  upon  that  ceremony  you 
use  of  baptizing  with  water,  when  any  persons  are  initiated 
into  the  church  of  God  ;  and  though  that  is  not  nothing, 
yet  you  must  know,  if  there  is  not  a  being  born  and  bap- 
tized of  the  Spirit,  as  well  a.s  of  water,  it  signifies  nothing 
to  your  having  a  place  in  the  kingdom  of  God,  or  to  any 
one's  else."  This  is  a  usual  thing  in  Scripture,  to  join  two 
matters  together,  in  one  tenor  and  form  of  speech,  where 
the  stress  is  mainly  laid  upon  the  latter,  and  sometimes 
only  upon  it.  Rom.  vi.  17.  God  be  thanked,  that  you 
were  the  servants  of  sin,  but  you  have  obeyed  from  the 
heart  that  form  of  doctrine  which  was  delivered  lo  you. 
What  are  thanks  given  to  God  for "!  These  are  both  joined 
together  in  the  same  form  of  speech :  sure  he  never  intend- 
ed to  give  thanks  for  their  having  been  the  servants  of  .sin. 
But  the  weight  and  empha.sis  is  to  be  all  carried  lo  that 
which  follows ;  "  But  you  have  obeyed  ihe  form  of  doc- 
trine which  was  delivered  to  you."  So  here,  "Except  a 
man  is  born  of  water,  and  of  the  Spirit."  g.  d.  I  admit  of 
the  fitness  and  requisiteness  that  persons  should  be  bap- 
tized with  water ;  for  that  is  intimated  here,  that  il  shall 
obtain  as  a  constant  usage  in  the  very  kingdom  of  God  ; 
hut  except  unto  that  being  born  or  baptized  of  water,  there 
is  the  superaddition  of  being  born  of  the  Spirit,  which 
that  of  water  was  but  a  signal  of,  no  one  is  any  way  quali- 
fied for  the  kingdom  of  God ;  and  cannot  have  any  en- 
trance into  it,  according  to  the  inchoate  or  consummate 
state  of  it. 

And  now  to  evince  the  necessity  of  it,  it  will  be  only 
needful  to  consider, 

1.  It  would  be  most  unsuitable  to  the  Supreme  Ruler 
over  this  kingdom,  that  any  should  come  into  it  who  are 
not  new  born.  For  we  are  to  consider,  thai  this  is  not  ihe 
kingdom  of  nature,  as  was  said,  but  a  kingdom  founded, 
not  in  nature,  but  in  choice.  "Tis  true  it  w'ere  no  incon- 
gruity, or  reflection  upon  the  great  and  glorious  King  of 
this  kingdom,  if  it  were  only  that  constitution,  and  there 
were  nothing  requisite  to  give  one  a  place  in  it,  but  to  be 
in  being;  it  would  be  no  dishonour,  I  say,  to  him  to  have 
sinners,  and  devils  too,  in  his  kingdom,  if  that  were  all : 


ei2 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  III. 


but  considering  that  this  is  a  kingdom  of  select  persons, 
and  that  he  mokes  choice  between  some  and  others,  and 
by  which  he  distinguishes  some  from  others ;  it  were  a 
most  unreasonable  thing  in  this  ease  to  suppose,  that  he 
should  take  in  promiscuously  persons  of  so  vastlj'difi'erent 
tempers  and  dispositions,  as  they  who  are  born  only  of  the 
flesh,  and  they  who  are  born  of  the  Spirit ;  or  that  when 
he  goes  to  make  a  distinction,  he  should  make  a  distinc- 
tion without  a  difference,  and  should  take  just  such  as  he 
leaves,  and  leave  just  such  as  he  takes;  that  were  most 
unworthy  of  the  Divine  wisdom,  and  the  holiness  or  purity 
of  his  nature.  This  being  a  kingdom  of  chosen  ones,  it  is 
to  be  supposed,  that  he  should  make  them  whom  he 
chooses,  suitable  to  himself  Therefore  it  is  most  strictly 
insisted  upon,  and  highly  charged  upon  them  who  come 
to  stand  visibly  related  to  this  kingdom,  that  they  approve 
themselves  suitably  to  it.  Observe  the  expression  of  the 
apostle,  1  Thess.  li.  12.  You  know  how  I  exhorted  you, 
and  how  I  comforted  you,  and  how  I  charged  you,  that 
you  should  walk  worthy  of  God,  who  hath  called  you  to 
his  kingdom  and  glory.  The  great  stress  is  laid  upon  a 
suitable  becoming  deportment,  such  as  may  not  be  reflect- 
ing and  reproachful  to  the  bles.sed  and  glorious  God,  who 
had  called  them  to  his  kingdom  and  glory.  It  was  there- 
fore upon  this  account  necessary,  inasmuch  as  they  must 
be  rendered  suitable  to  their  king,  who  come  into  this 
kingdom,  that  the  Almighty  Spirit  should  be  employed, 
go  forth  with  power,  and  diffuse  its  mighty  influence,  and 
form  and  prepare  men  to  be  of  this  kingdom.  And  that 
was  not  10  be  done  but  by  this  begetting  them  spirit  of 
spirit,  and  that  they  who  come  into  this  kingdom,  might 
be  at  once  both  subjects  and  .sons;  for  the  kingdom  is 
spoken  of  both  under  the  notion  of  a  kingdom  and  of  a 
family ;  that  family  which  is  on  earth,  named  from  our 
Lord  Jesus  Christ,  Eph.  iii.  15.  It  is  not  suitableness 
enough  in  this  case,  that  it  is  a  kingdom  of  rational  and 
intelligent  creatures:  that  would  indeed  give  a  natural 
suitableness;  God  is  the  God  of  the  .spirits  of  all  flesh. 
Numb.  xvi.  32.  But  it  is  most  manifest  here  that  the  spirit 
in  the  latter  expression,  is  not  taken  in  a  natural  sense,  any 
more  than  flesh,  in  the  foregoing  part  of  the  verse.  Our 
Saviour  doth  manifestly  speak  of  flesh  there  contemptibly, 
and  seems  to  cast  an  ignominy  upon  it ;  whereas  mere 
natural  flesh  is  a  very  innocent,  harmless  thing.  And  'lis 
no  more  spirit  that  is  taken  in  a  natural  sense ;  but  as  by 
the  flesh,  is  meant  corruption  and  sinfulness,  so  by  spirit 
is  meant  holiness,  principally  and  chiefly ;  and  it  is  therein 
that  they  must  be  suitable  to  him,  who  shall  see  God. 
You  must  be  a  holy  nation,  a  holy  people;  so  he  speaks 
concerning  the  people  of  the  Jews,  whose  constitution  was 
as  it  were  a  type  and  model  of  the  kingdom  of  God,  which 
was  afterwards  to  obtain  in  the  world  in  a  greater  lustre  and 
glory,  and  to  be  perfected  at  length  into  an  eternal  kingdom. 
Ye  shall  be  to  me  a  holy  people,  Exod.  xix.  6.  So  they  be- 
came suitable  to  him  as  a  peculiar  above  all  nations: 
they  were  a  peculiar  people  to  him  in  this  very  respect, 
which  certainly  none  can  be  who  are  not  horn  spirit  of  spirit. 
2.  It  were  unsuitable  that  others  should  be  of  this  king- 
dom, to  the  design  and  end  of  its  constitution  and  appoint- 
ment. We  have  that  expres.sed  in  1  Pet.  ii.  9.  a  place 
taken  from  the  foremenlioned  19th  of  Exodus,  Ye  are  a 
chosen  generation,  a  royal  priesthood,  a  holy  nation,  a 
peculiar  people ;  and  they  are  called  for  this  end  and  pur- 
pose, "  to  show  forth  the  praises  of  him  who  hath  called 
you  from  darkne.ss  to  his  marvellous  light."  This  then  is 
a  constitution  .set  up  and  formed  on  purpose  to  be  to  the 
praise  and  glory  of  God.  When  our  Lord  has  finished 
the  work  of  his  mediatorial  kingdom,  and  put  it  out  of  its 
imperfect  and  growing  state,  into  that  of  consummation, 
wherein  it  is  to  coniinue  and  endure  always;  he  will  then 
come  to  be  glorified  in  his  saints,  and  admired  in  all  them 
who  believe,  3  The.ss.  i.  10.  But  alas!  what  were  there 
admirable  or  glorious  in  this  matter,  if  men  were  to  be 
gathered,  as  it  were,  by  a  casual  hand,  into  one  body  and 
community,  without  making  any  discrimination  1  It  were 
then  a  work  which  had  nothing  glorious  in  it ;  even  when 
this  kingdom  is  rising  to  its  complete  state,  and  perfect 
maturity,  to  have  persons  found  there  who  were  never 
born  into  it,  or  had  a  temper  of  mind  agreeable  to  it.  It 
might  be  said  in  that  case,  the  end  was  lost,  and  the  i 


design  miscarried.  And  the  greater  stress  is  to  be  laid 
upon  this,  for  this  reason,  that  this  is  a  second  constitution, 
to  have  a  pure  and  holy  kingdom  in  this  world.  The 
kingdom  of  nature  was  pure  at  first ;  there  was  nothing 
of  iniquity  in  it ;  but  there  was  an  aposlacy  and  revolt  in 
it ;  a  great  part  made  a  defection ;  the  whole  race  of  men. 
Now  this  is  a  design  of  retrieving  the  loss,  so  far  as  it  is 
possible  to  be  retrieved  ;  that  is,  that  those  angels  who 
fell  not  should  be  confirmed;  and  among  men,  who  all 
fell,  many  should  be  restored;  so  that  it  was  manifestly 
to  be  seen,  that  the  design  wa.s,  as  if  God  had  said,  "  I 
will  have  a  kingdom  which  shall  hold  pure,  and  holy,  and 
in  which  there  shall  be  no  more  mutiny  or  tumult,  no  dis- 
cord and  disorder,  and  nothing  of  revolt  or  rebellion  shall 
be  known  any  more."  This  being  the  case,  it  was  plainly 
his  design  to  have  such  a  constitution  as  this,  for  his  own 
eternal  praise,  and  wherein  he  might  be  manifest,  and  his 
name  continue  everlastingly  glorious.  He  now  forms  a 
people  for  himself  on  purpose  to  be  the  eternal  monuments 
of  his  praise.  The  exigency  of  the  end  aimed  at  in  set- 
ting up  this  kingdom,  did  challenge  so  much,  that  it  be 
a  kingdom  of  them  who  are  born  to  God,  and  have  a  tem- 
per suitable  to  the  state  they  are  to  come  into.  Wherefore 
do  we  think  God  did  constitute  a  second  kingdom,  but 
that  he  would  be  sure  to  have  all  things  right  and  well 
there  by  that  time  he  had  brought  things  to  their  final  re- 
,sult  and  issue*?  We  may  be  confident  he  will  make  sure 
work  now,  and  have  nothing  in  this  kingdom  but  what 
shall  agree  with  the  design  and  purpose  of  it,  and  be 
homogeneous  to  it,  and  all  of  a  piece.  And  to  suppose  he 
should  have  such  a  design  as  this,  and  suffer  himself  to  be 
foiled  and  baflled  in  it,  is  a  most  unreasonable  and  mon- 
strous supposition. 

3.  It  would  be  ahogether  unsuitable  to  the  laws  and  of- 
fices of  this  kingdom,  whether  in  the  present  or  future  state 
of  it.  God  is  to  be  taken  for  their  God,  which  is  the  first 
and  most  fundamental  of  all  his  laws;  "  Thou  shall  have 
none  other  God  before  me."  This  is  indeed  the  swearing 
allegiance  to  this  great  King  upon  their  entrance  into  this 
kingdom.  Who  can  ever  do  this  who  is  not  born  to  if? 
The  carnal  mind  is  enmity  against  God;  (can't  endure  his 
government;)  it  is  not  subject  to  his  law,  neither  indeed 
can  be,  Rom.  viii.  7.  It  is  never  possible  any  can  join  ■ 
themselves  to  God  as  their  God,  without  having  their 
minds  spiritualized  and  refined  into  such  a  temper  as  can 
agree  to  him.  There  will  be  perpetual  tumultuations  and 
regrets  against  his  authority  and  laws,  till  this  transform- 
ing work  hath  p.as.sed  upon  them.  And  then  afterwards 
the  whole  course  of  such  person.s'  walk  and  deportment' 
mu.st  be  a  continued  course  of  subjection  and  obedience. 
They  must  bear  themselves  toward  God  as  their  chosen 
God,  and  live  entirely  to  him.  And  sure  there  needs  ano- 
ther spirit  than  what  is  natural  to  man ;  for  they  are  in  all 
their  after-course  to  walk  in  the  Spirit,  to  worship  in  the 
Spirit,  to  pray  in  the  Spirit,  to  do  every  thing  they  do  in 
the  Spirit.  How  necessary  is  it,  upon  this  account,  to  be 
born  spirit  of  spirit !  It  is,  and  mu.st  be,  the  eternal  work 
of  those  who  are  of  this  kingdom,  to  love,  and  obey,  and 
praise  everlastingly.  What  is  a  carnal  heart  to  such  em- 
ployment 1.  The  laws  of  this  kingdom  require  that  these 
be  the  perpetual  exercises  of  those  who  come  into  this 
kingdom.  Carnality,  should  we  suppose  such  a  thing  in 
this  kingdom,  must  needs  carry  with  it  that  enmity,  which 
stands  in  direct  opposition  to  love;  that  rebellion,  which 
stands  in  opposition  to  obedience;  that  stupidity,  which 
stands  in  opposition  to  praise.  The  greatness  and  excel- 
lencies which  the  subjects  of  this  kingdom  are  eternally  to 
praise,  it  were  altogether  impossible  a  carnal  mind  should 
look  upon,  without  regretting  that  he  is  so  great,  to  whom 
they  are  so  little. 

4.  It  were  most  unsuitable  to  the  grants  and  privileges 
of  this  kingdom.  What  is  to  be  enjoyed  in  that  kingdom, 
can  never  he  enjoyed  but  upon  this  supposition,  that  they 
are  horn  of  the  Spirit.  Think  of  the  present  privileges 
which  are  granted  to  the  subjects  of  this  kingdom: 

First,  They  are  brought  into  a  state  of  liberty.  He  who 
is  king  in  the  kingdom,  is  not  a  king  over  slaves,  but  a 
free  people;  and  in<1eed  their  freedom  does  consist  in  this, 
that  they  are  so  willinglv  subject.  A  heathen  could  say 
so  much,  speaking  in  reference  to  a  kingdom  which  God 


Serm.  III. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


513 


governs,  according  to  his  apprehensions  of  it ;  In  regno  naii 
svMus :  Dcnservire,  rcgnare  est.  We  are  born  in  a  kingdom, 
or  into  a  kingdom,  so  it  had  been  fuller  to  this  purpose. 
There  arenone  come  into  this  kingdom,  without  being  born 
into  it,  or  attempered  and  suited  to  it.  And  he  supposes  the 
highest  privilege  of  being  in  this  kingdom  is,  in  being  sub- 
servient to  God;  ''To  serve  God,"  says  he,  "that  is  to 
reign."  We  are  kings  in  this  kingdom,  rather  than  sub- 
jects, in  being  subject  to  him.  The  apostle  James  has  a 
magnificent  expression,  but  most  just,  and  not  strained  ; 
the  law  which  we  are  required  to  obey,  he  calls  the  royal 
law  of  liberty,  chap.  i.  25,  28.  And  the  law  of  the  Spirit 
of  life  in  Christ  Jesus,  does  make  us  free  from  the  law  of 
sin  and  death,  Rom.  viii.  2.  The  felicity  and  duty  of  the 
subjects  in  this  kingdom  herein  meet  in  one  and  the  same 
point ;  for  whereas  it  is  their  duty  not  to  serve  sin,  'tis 
their  privilege  to  be  exempt  from  that  vile  servitude;  and 
they  themselves  are  brought  to  resent  it  as  such  when  once 
the  law  of  the  Spirit  of  life  has  made  them  free.  Oh ! 
what  an  ease  is  it  to  have  the  yoke  thrown  otT,  and  to  find 
a  man's  spirits  so  disentangled,  as  to  be  able  to  say;  I  am 
not  restrained,  as  it  hath  sometimes  been,  from  the  love  and 
communion  of  the  blessed  God ;  I  am  not  depressed  and 
borne  down  towards  the  earth  as  heretofore,  when  I  should 
ascend  and  get  up  in  lively  affection  to  heaven.  It  is  a 
most  pleasant  thing  to  feel  liberty,  and  find  oneself  set 
free."  This  Spirit  by  which  persons  are  thus  born,  makes 
them  free  as  soon  as  they  are  born :  Where  the  Spirit  of 
the  Lord  is,  there  is  liberty:  i.e.  that  Spirit  which  refines 
and  transforms  from  glory  unto  glory ;  as  the  connexion 
lies,  2  Cor.  iii.  17,  18.  How  inconsistent  therefore  must 
it  needs  be  with  tho.se  who  remain  still  in  the  flesh  ;  for 
such  a  one  loves  the  bondage  which  it  is  a  privilege  to  be 
freed  from ;  and  takes  pleasure  in  his  chains,  and  is  proud 
of  them.  The  case  is  with  him  as  with  that  servant  con- 
cerning whom  the  supposition  is  made  in  the  law  of  Moses, 
that  he  should  so  love  his  master,  as  when  the  time  of  re- 
laxation came,  he  would  not  go  free.  The  Gospel  of 
Christ  is  the  mini.stration  of  the  Spirit,  by  which  souls  are 
begotten  unto  God  ;  and  whensoever  any  are  by  it  made 
sons,  they  are  made  free.  Therefore  we  read  of  this  liberty 
as  appropriate  to  the  sons  of  God ;  for  we  are  not  to  sup- 
pose, that  God's  own  sons  should  be  slaves.  But  the 
bondage  of  slaves  is  preferred  by  carnal  hearts,  to  the 
liberty  of  sons  :  and  it  will  be  always  so  till  they  become 
.sons;  and  they  will  neverbe  sons,  till  they  are  born  again, 
and  till  it  can  be  said  of  them,  there  is  sornething  produced 
in  them  which  is  spirit  born  of  the  Spirit. 

Again,  Tranquillity  is  a  great  privilege  belonging  to  this 
kingdom.  One  who  is  not  thus  bom  of  the  Spirit  hath 
no  seed  or  principle  of  peace  in  himself  To  be  spiritually 
minded  is  life  and  peace,  and  this  kingdom  is  "  righteous- 
ness, and  peace,  and  joy,  in  the  Holy  Ghost."  But  they 
who  are  sliU  in  the  flesh,  and  not  born  of  the  Spirit,  have 
that  still  in  their  temper  and  constitution,  which  is  incon- 
sistent with  peace;  and  which,  if  we  should  suppose  com- 
monly to  obtain  in  that  kingdom,  would  as  much  shatter 
and  discompose  things  there,  as  we  find  peace  is  from 
time  to  time  disturbed  in  this  lower  world.  What  is  it 
which  hath  made  this  world  so  troublesome  a  region,  but 
only  the  carnality  of  it  I  What  is  it  but  the  lusts  of  men, 
which  occasion  the  wars,  and  tumults,  and  commotions, 
which  fill  the  world  with  noise  and  blood  from  age  to  age  1 
It  would  even  be  so  above  too,  if  you  should  suppose  that 
pefsons  should  be  generally  brought  thither,  who  were  not 
bom  spirit  of  spirit. 

La.stly,  Communion  with  God  is  the  great  privilege  of 
the  subjects  of  this  kingdom ;  in  some  degree  in  this  pre- 
sent state,  and  perfectly  in  the  perfect  state  of  that  king- 
dom. But  do  we  think  that  one  who  is  not  born  .spirit  of 
spirit,  will  ever  care  to  converse  with  God  eternally  and 
always.  Alas !  how  little  do  thev  care  for  it  now  !  How 
little  do  they  love  the  Divine  presence  !  How  wearisome  a 
thing  is  an  hour's  attendance  upon  God,  in  a  duty,  to  a 
carnal  heart !  How  would  such  a  one  behave  him.self,  to 
be  eternally  in  that  presence,  unto  which  he  is  so  averse ! 
Would  u  oe  a  heaven  to  him!  Indeed  there  is  nothing 
which  hath  made  hell  any  where  but  sin ;  and  if  it  were 
possible  that  sin  could  get  into  heaven,  it  would  create  a 
hell  there  loo. 


5.  It  would  be  most  unsuitable  to  the  community,  and 
all  the  fellow-subjects,  if  any  should  come  into  that  king- 
dom, who  were  not  thus  born.  It  was  evidently  the  design 
to  have  them  allof  apiece,  who  should  have  place  together, 
in  this  kingdom.  When  that  work  was  designed  to  be  set 
on  foot  which  was  preparatory  and  fundamental  to  the  per- 
fect and  glorious  state  of  this  kingdom,  it  was  thought  fit 
that  he  who  sanctifieth  and  they  who  are  sanctified  should 
be  all  of  one,  (Heb.  ii.  11.)  ;'.  e.  all  reduced  to  conformity 
to  one  and  the  same  original.  He  himself  who  is  the  Me- 
diator, is  the  holy  and  just  One;  these  are  the  characters 
by  which  we  find  him  discriminately  mentioned;  and  all 
who  are  to  be  gathered  to  him,  must  all  be  one  with  him 
in  this  thing,  and  he  must  be  the  common  Sanctifier  of 
them  all;  that  is,  by  the  Spirit  by  which  they  are  thus 
begotten  and  born  ;  that  so  they  may  agree  and  be  suitable 
to  him.  And  being  so,  it  is  manifest,  there  must  be  the 
same  ground  and  medium  of  common  agreement  among 
all,  who  should  be  united  to  him  ;  if  they  must  all  be  made 
to  agree  to  him  who  is  holy,  it  cannot  be  but  they  must 
all  agree  to  one  another,  being  holy  and  sanctified  ones. 
Heaven  is  called  the  "  inheritance  of  them  who  are  sancti- 
fied ;"  and  certainly  the  communion  which  they  are  there 
to  have  with  one  another,  is  to  be  in  the  highest  and  per- 
fect sense  the  communion  of  saints.  And  it  being  re- 
quisite that  there  should  be  an  agreement  and  oneness 
among  all  the  subjects  of  this  kingdom,  this  agreement 
was  not  to  be  brought  about,  considering  this  kingdom 
must  consist  of  persons  who  were  unlike,  but  by  reducing 
them  who  were  fallen  from  that  perfection  which  originally 
belonged  to  their  natures,  to  a  conformity  to  the  rest. 
Therefore  you  find  this  said  concerning  those  who  are  to 
be  adjoined  and  brought  into  it,  that  they  thereby  actually 
come  unto  the  general  assembly,  an  innumerable  company 
of  angels,  and  the  spirits  of  just  men  made  perfect,  and  so 
constitute  and  make  up  the  church  of  the  first-born,  Heb. 
xii.  22,  23.  You  must  note  that  first-born  here  is  of  the 
plural  number,  and  so  it  signifies  a  church  consisting  of 
first-born  ones,  and  must  needs  have  reference  to  this  same 
birth  here  spoken  of  in  the  text.  It  was  not  otherwise 
possible,  that  there  should  be  an  agreement  or  conformity 
when  there  was  once  an  unlikeness  before,  but  by  reducing 
some  to  the  rest ;  they  who  were  fallen  and  lapsed  from 
their  original  excellence,  to  a  conformity  to  them  who  stood. 
And  therefore  those  angels  who  stood,  remain  as  a  stand- 
ard and  pattern,  to  which  all  who  are  afterward  to  be  ad- 
joined to  this  kingdom  must  be  made  conformable.  As 
.soon  as  they  are  got  into  the  account  of  first-born  ones,  or 
are  the  first-fruits  of  his  creatures,  (Jam.  i.  18.)  the  flower 
and  most  excellent  and  noble  part  of  his  creation;  they 
are  said  to  be  come  to  them.  The  church  made  up  of 
such,  in  conjunction  with  those  glorious  spirits,  the  angels 
who  stood,  comes  to  be  a  uniform  church  and  kingdom. 
But  if  they  should  not  be  so  conformed,  it  would  be  pre- 
judicial both  to  the  order  and  felicity  of  this  kingdom. 
How  both  uncomely  and  uncomfortable  a  thing,  if  there 
should  not  be  this  conformity  !  How  uncomely  would  it 
be,  that  there  should  be  some  in  this  kingdom  rejoicing  in 
the  excellency  and  gloiT  of  their  eternal  King,  and  some 
secretly  en\'ying  him,  and  wishing  they  could  tell  huw  to 
unking  him!  How  indecorous,  when  the  generality  are 
engaged  in  gladsome  triumphant  songs  of  praise,  for  some 
to  lower  and  hang  the  head,  and  dislike  the  very  thing  for 
which  others  do  give  thanks!  And  how  inconsistent  would 
it  be  with  the  felicilv  of  the  subjects  of  that  kingdom,  that 
there  should  be  .such  jars  and  discord  among  them  !  Ccr- 
tainlv  it  mu.st  be,  and  could  not  but  be,  a  tortuie  and  tor- 
ment to  them;  and  no  doubt  every  thing  of  that  kind  mu.st 
be  excluded  heaven,  the  perfect  state  of  that  kingdom.  If 
there  should  he  any  one  found  there,  who  .should  h.Tve  this 
for  his  known  scn.se ;  that  he  cannot  love  God,  or  like  his 
government;  he  cannot  be  pleased  that  he  is  Lord  and 
king,  it  could  not  but  be  a  torture  unto  the  rest.  When 
the  kingdom  is  resigned  by  the  Mediator  into  the  Father's 
hand,  (1  Cor.  xv.  24.)  and  he  is  to  be  all  in  all;  filling 
even- soul  with  his  fulness;  all  desires  and  wills  satiating 
and  satisfying  themselves  in  him :  in  the  midst  of  all  these 
pleasures,  it  could  not  but  be  a  tormenting  thing,  that  there 
should  be  any  who  can  take  no  felicity  in  him;  who  dis- 
like his  person,  and  wish  him  off  the  throne  ;  who  are 


514 


THE  WORK  OP  THE  HOLY  SPIRIT 


Serm.  hi 


offended  at  the  purity  of  that  state,  and  at  that  wherein  all 
the  rest  do  place  their  common  felicity.  It  would  be  very 
uncomely  and  uncomfortable  to  have  any  dissentions  in 
that  kingdom;  and  therefore  it  can  never  be  admitted,  and 
is  apparently  necessary,  that  whoever  comes  into  it  enter 
by  this  new  birth. 

6.  It  would  be  unsuitable  to  the  course  and  way  of  go- 
vernment in  this  kingdom,  whether  you  look  upon  it  in  its 
present,  or  future  or  perfect  state.  Consider  the  way  of 
government  in  this  present  state.  Why,  here  God  governs 
in  a  way  somewhat  suitable  to  the  methods  of  government 
by  men ;  that  is,  by  laws  and  public  edicts,  with  threats 
and  promises  inserted  into  them  ;  that  men  may  know 
what  they  are  to  do,  and  what  not ;  and  what  they  are  to 
expect  by  way  of  reward  if  they  do  well,  and  what  by  way 
of  punishment,  if  they  do  amiss.  This  course  of  govern- 
ment is  suited  to  the  reasonable  nature  of  man,  and  does 
well  as  it  is  managed  by  some  men  over  others;  because 
they  who  are  to  be  the  governed  part,  do  sensibly  perceive 
how  much  it  is  in  the  power  of  the  governing  part,  either 
to  do  them  good  or  hurt,  according  as  they  obey  or  rebel. 
So  that  men's  senses  are  in  this  case  their  instructors,  of 
how  great  concernment  it  is  to  conform  themselves  to  the 
laws;  and  how  dangerous  a  thing  to  attempt  the  violation 
of  them.  But  consider  how  these  same  methods  applied 
to  men  for  their  government,  by  an  invisible  Ruler,  can 
signify  in  this  ca.se  ;  or  what  their  succe.ss  commonly  is. 
There  are  as  plain  proposals  of  the  law  of  God  to  men,  as 
any  can  be  by  earthly  rulers.  'Tis  impossible  that  human 
laws  can  be  made  plainer,  than  the  Divine  law^,  are  in 
many,  and  those  the  most  important,  cases.  The  great 
God  promises  infinitely  greater  things  than  any  mortal 
can  promise;  and  threatens  greater  things,  than  they  can  as- 
sume to  themselves  to  do.  But  what  do  all  these  things 
signify,  where  men  remain  still  in  the  flesh  1  His  laws  are 
plain,  and  his  promises  very  assured,  and  his  threatenings 
awful  and  monitory,  to  them  who  are  once  born  of  the 
Spirit,  and  havegotsoiuewhat  of  sense  and  life  about  them, 
and  can  perceive  things  which  are  above  the  common 
allay ;  but  for  them  who  yet  remain  strangers  to  this  birth, 
and  upon  whom  the  Spirit  of  the  living  God  hath  done  no 
such  refining  work,  it  is  plain  that  such  men's  hearts  take 
no  impressions  from  the  plainest  discoveries  of  his  will. 
When  they  are  warned  of  the  danger  of  a  continued  course 
of  sin  ;  they  who  warn  them  are  like  them  who  mock ; 
and  whatsoever  they  represent  from  the  Divine  promises 
of  the  blessed  slate  of  holy  and  sincere  and  obedient  souls, 
is  all  but  like  a  tale  which  is  told.  These  methods  of  go- 
vernment, in  the  present  constitution  of  this  kingdom,  will 
not  suit  those  who  are  not  born  spirit  of  spirit,  and  till  that 
Spirit  come  forth  with  that  power,  and  in  that  operation, 
by  which  the  souls  of  men  are  begotten  to  spiritual  life. 
In  that  work  itself,  and  by  that  work,  the  Divine  precepts, 
and  promises,  and  threatenings,  come  to  be  successful  and 
efl'ectually  applied ;  but  never  else,  no  more  than  the  most 
express  human  laws,  with  the  addition  of  the  severest 
penalties,  or  promises  of  the  highest  rewards,  would  signi- 
fy to  a  multitude  of  dead  men. 

And  then  for  the  way  of  government  in  the  future  state 
of  this  kingdom,  and  when  it  arrives  to  its  perfect  state; 
there  we  must  suppose,  the  way  of  government  should  be, 
by  sweet  and  secret  intimations,  and  internal  irradiations, 
upon  receptive  minds  and  hearts ;  such  elapses  by  which 
hidden  sense  is  conveyed,  even  in  a  moment,  so  as  that  all 
the  subjects  of  that  kingdom  are  to  obey,  as  it  were,  any 
wink,  or  nod,  or  glance  of  the  eye  ;  I  mean  any  such  inti- 
mations which  can  as  secretly  convey  the  sense  of  the  great 
Ruler,  as  they  do  commonly  among  us.  But  how  mani- 
fest is  it  that  there  must  be  a  great  refinedness  of  mind  and 
heart,  to  receive  those  gentle  touches  by  which  spirits  are 
in  a  moment  to  be  swayed  this  way  or  that.  One  who  is 
yet  a  composition  of  flesh,  and  not  born  of  the  Spirit,  how 
incapable  is  he  of  these  kind  impressions  ;  these  touches 
which  are  to  come  by  so  gentle  a  hand  ;  these  so  insinu- 
ating ways,  by  which  God  is  to  slide  into  the  very  spirits 
of  these  blessed  souls,  and  prompt  them  this  way  or  that 
as  he  pleases ! 

Lastly,  It  were  most  unsuitable  to  theunchangeableness 
and  perpetuity  of  this  kingdom,  that  any  should  be  ad- 
mitted into  it,  who  are  not  born  into  it,  or  made  spiritual 


as  the  constitution  of  it  is.  We  ought  in  all  reason  to 
think,  that  such  a  state  of  things  as  is  designed  for  per- 
petuity, and  never  to  be  changed,  must  be  most  unexcep- 
tiouably  perfect.  It  were  a  dismal  thought  that  this  king- 
dom should  be  at  once  both  eternal,  and  imperfect :  for 
then  if  it  were  imperfect  it  must  be  imperfect  always ;  and 
whatsoever  were  amiss  in  this  constitution  of  it,  wculd 
never  be  repaired,  or  altered.  This  kingdom,  though  it  is 
in  its  inchoate  estate,  yet  imperfect,  that  inchoate  state  is 
but  its  temporary  state,  which  will  soon  be  over  :  but  then 
there  must  be,  even  in  the  very  entrance  into  it,  an  entrance 
the  right  way ;  otherwise  the  case  will  be  like  an  error  in 
the  first  concoction,  which  is  never  cured  in  the  second  ; 
that  is,  it  must  be  by  being  born  spirit  of  spirit.  When 
any  one  comes  into  it,  he  comes  into  a  kingdom  which  is 
to  be  everlasting;  and  so  whatever  there  should  be  of  ir- 
regularity and  imperfection  in  admitting  him  into  this 
kingdom,  it  would  be  an  unalterable  thing.  Substantially 
this  kingdom  can  never  be  altered :  grace  and  glory  do  not 
substantially  difl'er.  That  holiness,  which  the  saints  carry 
the  name  of  such  from,  while  they  are  here  on  earth,  is 
not  another  or  a  diverse  thing,  from  what  must  be  their 
eternal  character  above;  it  will  be  of  the  same  kind,  only 
much  more  perfect.  That  knowledge  of  God,  and  satis- 
faction in  God,  which  is  to  be  enjoyed  hereafter,  is  of  the 
same  kind  and  nature,  with  what  in  a  more  inferior  de- 
gree the  saints  partake  of  here ;  and  in  that  lower  de- 
gree they  must  be  attempered  and  suited  in  their  very 
constitution:  otherwise  there  would  be  a  substantial 
difierence  between  one  member  of  this  kingdom  and  an- 
other ;  and  which  were  never  to  be  altered,  but  must  last 
always ;  because  the  difference  which  is  to  be  made  be- 
tween the  present  and  future  state  of  this  kingdom,  is  not 
substantial,  but  gradual  only.  And  therefore  the  apostle 
argues  with  so  much  severity,  (Heb.  xii.)  when  he  had 
been  speaking  of  that  which  is  most  constituent  of  this 
kingdom,  "  an  innumerable  company  of  angels,  and  the 
spirits  of  just  men  made  perfect,"  all  making  up  together 
one  "  church  of  the  first-born  written  in  heaven  ;  We 
having,"  says  he,  "  received  a  kingdom  which  cannot  be 
shaken,  let  us  have  grace  to  serve  God  acceptably  with 
reverence  and  godly  fear ;  for  our  God  is  a  consuming 
fire."  You  have  now  the  frame  and  model  of  this  kingdom 
brought  among  you,  which  is  never  to  be  shaken  ;  you  are 
to  account  therefore  that  God  will  make  thorough  work  in 
his  setting  up  this  kingdom ;  that  there  shall  be  no  flaws 
or  defects  to  be  found,  which  shall  be  incapable  of  remedy 
and  cure  afterwards.  He  never  intends  to  lake  ihis  frame 
of  things  asunder  any  more,  but  that  it  shall  last  for  ever ; 
and  therefore  expect  him  to  be  a  consuming  fire  about  this 
work;  he  is  not  to  be  dallied  with  now  he  hath  such  a 
work  as  this  in  his  hands ;  therefore  look  thai  you  carry  it 
acceptably  to  him,  with  reverence  and  godly  fear.  He  will 
show  himself  to  be  a  consuming  fire  in  the  managing  the 
work  of  his  kingdom,  and  the  setting  and  framing  that 
constitution  and  state  of  things  which  he  resolved  never 
should  be  shaken,  but  should  last  always.  And  the  very 
reason  of  the  thing  itself  doth  require  that  it  should  be 
so;  for  whatever  a  man  designs  for  a  long  continuance,  he 
would  be  most  accurately  curious  about.  That  which  he 
intends  only  for  a  day,  he  would  be  little  solicitous  how  it 
were  composed  and  framed ;  whether  there  were  such 
curiosity  and  similitude  of  parts,  yea  or  no ;  but  that 
which  he  intends  to  be  a  lasting  and  permanent  thing,  that 
he  would  have  to  be  very  exact  at  first.  A  kingdom 
divided  against  itself  cannot  stand.  Do  we  think  that 
when  the  blessed  God  designed  a  perpetual  and  unshaken 
kingdom,  he  would  take  that  inio  the  constitution  of  il,  by 
which  it  would  certainly  come  to  be  divided  against  itself ; 
and  be  disagreeing  to  itself,  as  the  image  or  representation 
of  Nebuchadnezzar,  which  was  part  brass,  part  iron,  and 
part  clay  1  Surely  this  kingdom  must  be  another  kind  of 
constitution,  and  made  beuer  lo  agree  with  it.self,  inasmuch 
as  it  is  designed  lo  be  unchangeable  and  everlasting. 

Thus  then  you  have  the  second  thing  demonstrated; 
the  necessity  of  being  born  of  the  Spirit  in  order  to  the 
having  place  in  the  kingdom  of  God.  It  lies  in  our  way 
here  to  reflect,  that  since  there  are  so  many  full,  clear,  co- 
gent, and  convictive  reasons  of  this  truth,  that  yet  there 
should  be  so  great  unaptness  and  slowness  in  the  spirits  of 


Serm.  IV. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


515 


men,  to  receive  so  vast  a  truth  as  this.  Is  it  not  an  amazing 
thing,  that  whereas  truths  of  another  import,  as  soon  as 
they  appear  to  be  such,  are  presently  received,  and  without 
any  more  ado  ;  and  if  they  are  understood  to  concern  us, 
they  are  commonly  received  with  suitable  affections  and 
impressions  upon  men's  minds  1  If  you  should  tell  a  man 
there  is  an  opportunity  of  an  advantageous  bargain;  if  he 
once  comes  to  believe  it  to  be  true,  he  not  only  assents  to 
it,  but  receives  it  with  correspondent  impressions  on  his 
will,  resolution,  and  affections  ;  it  influences  his  practice, 
and  he  goes  and  does  accordingly.  It  is  a  thing  most 
amazing,  when  we  consider  how  express  the  affirmation  is, 
and  how  plain  and  clear  the  reasons  are  ;  and  that  if  once 
it  be  acknowledged  a  truth,  it  cannot  but  be  acknowledged 
a  most  important  truth ;  that  yet  we  so  coimnonly  hear  of 
such  matters,  just  as  we  hear  a  tale  which  is  told,  and  as 
if  it  were  all  one  to  us,  whether  it  were  true  or  false. 
"What  would  we  think  necessary  to  beget  an  imwavering 
firm  persuasion  in  our  hearts,  that  such  a  thing  is  true  1 
Why  certainly  the  concurrence  of  testimony  and  plain 
reason  together,  carry  as  much  as  our  hearts  can  wish  in 
order  to  the  clearing  of  whatsoever  truth.  Here  is  the 
express  word  of  the  Lord  of  this  kingdom ;  for  'tis  the 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ,  as  well 
as  the  kingdom  of  God.  Now  you  will  look  upon  it  as  the 
greatest  vanity  and  madness  imaginable  for  any  to  promise 
himself  an  interest  and  share  in  the  blessedness  of  that 
kingdom,  against  the  express  word  of  the  Lord  of  it. 
Pray,  by  what  right  should  you  come  into  it,  if  the  Lord 
and  King  will  not  admit  you  "!  Orby  what  power"!  Where 
is  your  right  if  he  deny  your  right  i  Where  is  your  power 
to  evade  or  oppose,  if  he  resist  and  withstand  you  ?  If 
there  were  no  more  in  the  business,  this  were  enough,  he 
hath  spoken  it,  and  ratified  it  by  the  seal  of  his  own 
Amen.  Verily,  verily  I  say  unto  you :  I  do  assever  it  to 
you ;  I  assert  it  to  you  with  all  the  peremptoriness  ima- 
ginable. What  should  become  of  that  man's  soul,  or 
what  can  we  think  of  his  persuasion,  who  is  persuaded 
against  the  real  word  of  the  Lord  of  this  kingdom,  that  he 
shall  have  place  in  it  1  The  reason  of  the  thing  is  so  con- 
victive  and  manifest,  that  nothing  can  be  more.  You  may 
as  well  think  of  making  a  composition  of  light  and  dark- 
ness, fire  and  water,  of  the  most  inconsistent  things ;  as  to 
bring  flesh  and  spirit  together  into  the  composition  ot  this 
kingdom. 


SERMON  IV.* 

The  truth  we  have  m  hand  is  this ; — That  there  is  a 
work  to  be  done  upon  all  who  partake  in  the  kingdom  of 
God,  by  which  they  are  to  be  bom  spirit  of  spirit. — We 
have  spoken  of  this  doctrinally  at  large  ; — the  Use  of  it  is 
now  before  us.  And  that  which  I  have  first  to  take  notice 
of,  as  a  reflection  which  cannot  but  be  of  very  great  and 
common  use,  is,  that  since  this  is  so  plain  and  evident  a 
truth,  it  is  exceeding  strange  that  it  should  not  more  com- 
monly and  visibly  obtain  in  the  belief  of  those  who  profess 
themselves  Christians.  So  important  a  truth  believed, 
could  not  but  infer  that  that  belief  would  be  visible  in  the 
practice ;  and  so  evident  a  truth,  one  would  think,  men 
should  not  stick  to  believe.  Wherefore  there  are  these 
two  heads,  I  think  might  be  worth  our  while  to  discourse 
to  you: — 1.  To  let  you  see  that  it  is  but  too  visible  this 
truth  is  not  believed  by  the  generality  of  professed  Chris- 
tians.— 2.  To  show  the  unreasonableness  of  men's  disbelief 
in  reference  thereunto. 

1.  I  am  to  show  that  this  truth  is  not  believed  by  the  ge- 
nerality of  those  who  call  themselves  Christians.  And  that 
I  may  speak  more  clearly  and  distinctly,  it  will  be  requisite 

1.  To  tell  you  what  I  mean  by  their  not  believing  this 
truth ;  and  then— 2.  Show  you  that  men  do  not  believe  it. 

1st,  What  is  intended  by  this  charge  upon  the  generality 

of  persons  professing  Christianity  ■?    Here  it  will  be  ne- 

ceiisary  to  say  something  to  you,— concerning  the  object, 

or  truth,  which  is  not  believed  ;  and — 2.  Something  con- 

*  Preached  Decembei  3EUi,  1S77,  at  Coidwainer's  Hall. 


cerning  the  nature  of  that  belief  which,  we  complain,  is 
wanting  in  reference  thereunto.  Concerning  the  object, 
it  is  requisite  you  understand  that  we  mean  this  truth  taken 
entirely,  and  so  as  to  comprehend  together  the  several 
things  which  are  contained  in  it.  As  for  instance,^!. 
That  there  is  a  change  necessary  to  be  wrought  in  the 
spirits  of  men — 2.  That  this  change  must  be  so  great  and 
entire  upon  their  spirits  as  to  amount  to  another  birth,  or 
being  bom  of  the  Spirit — 3.  That  God  hath  such  a  work 
and  design  in  hand,  as  the  constitution  of  a  new  kingdom 
of  obedient  and  happy  subjects ;  such  as  shall  willingly 
obey,  and  gladly  and  joyfully  partake  and  communicate 
with  him  in  the  glory  and  blessedness  of  this  kingdom,  and 
— i.  That  there  is  no  other  way  of  entrance  into  this 
kingdom  but  by  being  so  born  and  connaturalized  thereto. 
All  these  things  are  evidently  contained  in  this  doctrine. 
Now  it  is  constantly  acknowledged,  when  you  put  some 
one  or  other  of  these  things  single  to  a  person,  who,  it  may 
be,  hath  never  yet  admitted  a  serious  thought  of  it;  it  is 
likely  he  will  say,  "  Yes,  this  is  true."  But  it  doth  mani- 
festly appear,  that  he  hath  never  digested  the  system  and 
frame  of  such  truths,  as  they  lie  together,  and  do  amount 
to  this  sum.  And  indeed  that  is  one  great  fault  in  the 
common  faith  of  persons  professing  Christianity,  that  it  is 
a  partial  faith  ;  they  believe  this  and  that  particular  truth, 
they'll  tell  you,  taken  asunder  from  the  rest :  but  consider 
such  and  such  truths  as  they  are  a  part  in  the  general  sys- 
tem of  Christian  truths;  and  so  it  is  most  apparent,  that 
they  are  not  received  and  taken  in.     And, 

2.  Suppose  any  have  never  so  distinct  thoughts  and  ap- 
prehensions of  the  truths  of  the  Go.>>pel;  those  in  particu- 
lar which  this  truth  sums  up ;  yet  the  faith  of  most  who 
profess  the  Christian  name,  it  is  plain,  is  quite  another 
thing,  in  the  nature  of  it,  than  what  really  and  truly  we 
ought  to  reckon,  the  belief  of  the  Christian  doctrine.  I  do 
not  intend,  when  I  say  these  things  are  not  believed,  that 
men  professing  Christianity  are  arrived  to  an  explicit 
disbelief,  or  that  they  reckon  themselves  unbelievers,  or 
profess  infidelity  in  this  matter  ;  or  that  there  is  no  such 
thing  as  a  real  assent  unto  such  truths  as  this.  But  there 
is  not  that  assent  which,  according  to  the  strictness  of  the 
Scripture  notion,  we  ought  to  put  the  name  of  belief  upon  ; 
that  is,  they  don't  take  it  upon  the  authority  of  the  great 
God,  as  a  thing  revealed  from  heaven  to  them,  that  it  is 
necessary  they  imdergo  such  a  transforming  change  in 
their  own  spirits,  in  order  to  their  having  place  in  this 
kingdom ;  this  is  not  received  on  the  authority  of  God, 
and  so  as  accordingly  to  influence  their  hearts  and  prac- 
tice. Which  if  it  doth  not  do,  it  doth  nothing ;  and  which 
if  it  be  not  apt  to  do,  it  is  not  that  faith  which  the  Scripture 
intends. 

This  then  is  that  which  we  are  to  make  out,  from  seve- 
ral considerations.     As, 

1.  That  the  Scripture  doth  commonly  attribute,  or  gives 
intimation  by  which  we  are  taught  to  attribute  the  ineffi- 
cacy  of  the  Gospel  doctrine,  to  men's  disbelief  of  it,  or  their 
not  believing.  As  that  passage  of  the  apostle,  wherein  he 
quotes  the  prophet  Isaiah,  Rom.  x.  16.  They  have  not  all 
obeyed  the  Gospel,  for  Esaias  saith.  Who  hath  believed 
our  report  1  They  have  not  all  obeyed  ;  and  why  1  Be- 
cause Isaiah  saith,  they  have  not  believed.  The  things 
which  the  Gospel  requires  as  matter  of  duty,  by  the  pre- 
cepts of  it,  would  be  comported  with,  and  obeyed,  if  the 
truth  of  them  were  believed.  They  are  not  believed  ;  and 
how  is  that  demonstrated'!  Why  they  are  not  obeyed.  So 
we  are  told  of  the  scoffers  who  would  be  in  the  last  days ; 
and  there  is  nothing  in  the  days  in  which  we  live,  more 
scoffed  at  than  the  Spirit,  and  this  work  of  the  Spirit  upon 
the  souls  of  men  ;  who  would  walk  after  their  own  lusts, 
saying.  Where  is  the  promise  of  his  coming?  2  Pet.  iii.  4. 
Because  they  don't  believe  the  great  things  contained  in 
the  Gospel,  therefore  they  scoff,  and  therefore  ihey  indulge 
themselves  in  all  ungodliness.  We  are  told,  that  the  Gos- 
pel is  the  power  of  God  unto  salvation  to  every  one  who 
believes,  Rom.  i.  16.  Which  plainly  intimates,  that  it 
signifies  nothing  with  them  who  believe  not.  With  them 
who  believe  it  is  a  mighty  powerful  thing;  but  with  them 
who  believe  it  not,  it  effects  nothing ;  there  'tis  weak  and 
impotent.    So  again  we  are  told  by  the  apostle,  1  Thess. 


516 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  IV, 


ii.  13.  that  these  Thessalonians,  when  he  first  came  among 
them,  received  the  word,  not  as  the  word  of  man,  but  as 
the  word  of  God,  which  workelh  effectually  in  them  who 
believe.  It  hath  a  most  effectual  work,  where  it  is  believed ; 
and  wheresoever  therefore  it  is  ineffectual,  and  there  are 
no  suitable  impressions  to  be  found  upon  men's  spirits, 
there  it  is  manifest  it  is  not  believed.  And  2Thess.  ii.  13. 
We  are  bound  to  give  thanks  to  God  always  for  you,  bre- 
thren ;  for  God  hath  chosen  you  to  salvation  through  sanc- 
tification  of  the  Spirit  and  belief  of  the  truth.  Which 
plainly  implies,  that  the  truth  wherever  it  is  believed,  is 
accompanied  with  the  sanctifying  impressions  and  in- 
fluences of  the  Spirit ;  and  it  can't  be  understood  to  be  be- 
lieved where  it  is  not  so.     And, 

2.  Consider  further,  that  the  nature  of  the  thing  itself  is 
such,  and  so  nearly  and  directly  concerns,  and  tends  to  in- 
fluence the  practice,  that  it  is  not  possible  it  can  be  truly 
believed,  if  it  is  not  believed  practically.  We  are  to  con- 
sider a  vast  difference  between  such  kind  of  assents,  which 
are  conversant  about  truths,  all  the  design  whereof  is  com- 
passed and  attained,  as  soon  as  we  have  spoken  them ;  and 
those  which  have  a  further  design;  that  is,  to  guide  and 
govern  a  man's  practice,  this  way  or  that.  Sure  it  is  a  far 
other  kind  of  a,ssent  that  I  am  to  give,  for  example,  to  this 
truth;  that  such  a  thing  is  poison,  and  would  destroy  my 
life;  such  a  thing  is  useful  for  food,  and  would  preserve 
my  life ;  than  if  I  give  to  this,  that  the  sun  is  so  many  hun- 
dred times  bigger  than  the  earth.  The  reason  is,  that  that 
doth  no  way  concern  my  practice,  and  'tis  no  matter  how 
superficial  an  assent  I  give  it ;  but  the  other  are  things  which 
concern  my  practice,  and  if  I  do  not  believe  them  suitably, 
and  with  a  practical  belief,  I  might  as  soon  eat  the  poison 
as  the  food.  It  is  incompatible  with  the  nature  of  these 
things,  that  they  should  be  or  can  be  believed  truly,  if  they 
are  not  believed  practically ;  and  so  as  to  influence  the 
heart,  and  direct  the  course;  so  far  as  that  I  never  satisfy 
myself  with  knowing,  that  men  are  to  be  born  spirit  of 
spirit,  but  drive  at  this,  to  be  myself  so  born.  Otherwise 
it  is  the  most  manifest  thing  in  all  the  world,  that  I  turn 
this  great  important  truth,  which  most  nearly  concerns  me, 
to  a  thing  of  mere  impertinency  to  myself     Again, 

3.  It  is  not  consistent  with  the  nature  of  a  man,  tho- 
roughly to  believe  a  thing  to  be  true,  and  yet  altogether  to 
be  unconcerned  about  it;  supposing  the  thing  in  its  own 
nature  such  as  does  nearly  touch  some  grand  concernment 
one  way  or  other.  There  are  two  things  I  would  remark 
to  you  concerning  the  nature  of  man :  the  one  is,  that  it  is 
capable  of  having  some  prospect  of  what  is  future  ;  it  is 
not  confined  to  only  pre.sent  things,  as  it  is  with  the  brutal 
nature.  The  other  is,  that  it  is  incapable  of  being  indiffer- 
ent about  happiness  and  misery.  The  nature  of  man  is 
capable  of  having  a  prospect  of  futurity,  or  somewhat  be- 
yond ihe  present  time.  His  rational  nature  doth  in  this 
cliffer  from  a  brule  creature,  that  whereas  that  is  confined 
only  to  the  pre.sent,  and  can  have  no  prospect  of  what  is  fu- 
ture; men,  as  their  own  experience  may  tell  them,  have  a 
prospect  of  what  is  future,  and  may  befall  them  to-morrow, 
or  the  next  day,  or  what  may  be  a  year  hence,  and  what 
they  are  then  to  do.  They  have  a  foresight  of  what  may  be 
an  advantage  or  disadvantage  to  them  in  future  time.  But 
then  it  is  incapable  of  being  indifferent  whether  things 
should  be  well  or  ill  with  them,  supposing  they  do  indeed 
believe  what  they  have  some  prospect  of.  Suppose  you 
hear  such  a  one  intends  to  kill  you  to-morrow,  and  have 
your  blood  ;  it  is  inconsistent  wilh  the  nature  of  a  man  to 
be  so  far  unconcerned,  as  altogether  to  be  indifferent,  whe- 
ther his  life  be  destroyed  to-morrow  or  no.  But  according 
as  he  believes  or  disbelieves  the  report,  so  he  will  be  con- 
cerned or  unconcerned  about  it.  Nothing  can  be  more  evi- 
dent. Wherefore  it  must  necessarily  also  be,  that  according 
as  men  believe  or  disbelieve  what  hath  that  aspect  upon 
their  future  eternal  states,  either  that  upon  such  terms  they 
shall  have  place  in  the  kingdom  of  God,  or  be  excluded 
and  shut  out  for  ever ;  it  is  altogether  impossible,  if  men 
do  really  believe  what  is  said  to  them  concerning  these 
things,  that  ihey  should  be  so  indifferent,  whether  they  be 
happy  or  miserable  throughout  a  vast  and  immense  eter- 
nity, as  to  have  no  care  or  concern  about  the  matter.     I  add, 

4.  That  the  common  unconcernedness  about  such  things, 
is  not  to  be  resolved  into  any  thing  else,  but  their  unbe- 


lief. I  .shall  here  more  distinctly  labour  to  evince  to  you 
these  two  things, — 1.  That  men  are  very  generally  uncon- 
cerned about  those  things  which  this  truth  hath' relation 
to;  their  spiritual  and  eternal  slates. — 2.  That  this  their 
unconcernedness  is  otherwise  unaccountable. 

1.  That  they  are  unconcerned  is  too  apparent  from  sun- 
dry considerations :  as, 

1.  That  they  are  so  little  inquisitive,  whether  this  great 
transforming  change  hath  passed  upon  their  spirits,  yea  or 
no.  I  understand  there  is  a  great  necessity  of  being  born 
spirit  of  spirit.  What  would  more  naturally  ensue,  if  this 
were  believed,  than  to  say.  Am  I  so  born  "]  Or  what  is  it 
to  be  so  born  1  Do  I  find  any  specimen  or  discovery  of 
such  a  work  wrought  in  myself  1  While  there  are  so  few 
who  ever  give  themselves  the  trouble  of  such  inquiries, 
certainly  there  is  a  very  great  unconcernedness  about  the 
matter,  and  such  as  doth  manifestly  bespeak  the  disbelief 
that  there  is,  or  needs  to  be,  any  such  thing.    And, 

2.  That  men  so  easily  lake  the  matter  for  granted,  and 
are  so  easily  salisfied.  Certainly,  if  there  were  that  deep 
concern  which  the  exigence  and  importance  of  the  matter 
requires,  men  would  not  be  very  easy  to  admit  of  satisfac- 
tion in  the  case,  and  soon  and  slightly  pass  it  over;  and 
think  they  have  done  enough  when  they  have  asked  the 
question,  though  it  be  answered  they  can't  tell  how.  If 
they  have  thought  it  probable,  the  thought  yet  would  again 
and  again  return;  But  am  I  sure?  Is  this  to  be  bom 
spirit  of  .spirit,  and  am  I  thus  bornl  They  would  never 
think  Ihey  could  be  loo  .sure,  or  that  enough  could  be  done 
to  make  the  matter  sure. 

3.  That  it  is  a  thing  so  little  insisted  upon  in  prayer, 
among  persons  who  profess  the  Christian  name,  that  God 
would  give  his  Spirit  for  this  purpose ;  at  least  that  the 
hearts  of  people  so  little  go  out  in  any  such  petitions  and 
requests  to  God.  If  it  should  be  asked  them  who  allow 
prayer  to  have  any  place  in  their  practice.  Which  way  do 
your  hearts  work  most  in  prayer  7  If  they  were  to  give  an 
account  of  the  sense  of  their  hearts,  would  it  not  be  this; 
"  Lord,  grant  me  what  appears  desirable  to  me  jn  this 
world ;  that  I  may  have  my  carnal  desires  satisfied  to  the 
fuin"  But  who  insists  with  importunity  and  earnestness 
upon  this  great  thing  1  "  Lord,  whatsoever  thou  granlest 
or  deniesi,  grant  me  thy  Spirit ;  let  me  be  miserable,  and 
reduced  to  poverty  and  beggary;  let  me  wander  up  and 
down  in  the  want  of  all  things;  but  give  me  thy  Spirit." 
Oh  !  what  loud  and  importunate  cries  would  there  be  for 
the  Spirit,  if  this  doctrine  were  believed  !  But  God  may 
withhold  many  things  from  men  much  more  to  their  dis- 
pleasure and  dissatisfaction,  than  his  Spirit,  and  about 
which  they  would  much  more  sensibly  complain ;  take 
away  their  estates  and  relations,  and  they  complain  and 
cry  for  them ;  but  he  may  withdraw  or  withhold  his  Spirit, 
and  Ihey  can  go  years  together,  and  never  complain  or  feel 
themselves  grieved  at  it.  The  very  execution  of  the  threat- 
ening does  not  make  them  uneasy:  "  My  Spirit  shall  not 
strive."  It  doth  not  strive  with  many  from  day  to  day, 
and  year  to  year ;  and  yet  it  doth  not  make  them  com- 
plain. This  is  too  plain  an  argument,  that  it  is  not  be- 
lieved that  there  is  a  necessity,  in  order  to  the  entering 
into  God's  kingdom,  to  be  born  of  the  Spirit. 

4.  That  men  are  so  little  in  expectation,  and  no  more 
generally  in  a  waiting  posture,  for  the  Spirit  when  they 
hear  of  it.  How  few  are  there  who  are  in  such  expecta- 
tions, day  by  day,  more  than  they  who  wait  for  the  morn- 
ing!  Oh!  when  shall  this  Spirit  come  1  When  shall  the 
happy  hour  be  of  its  sensible  appearance  in  my  dead  and 
forlorn  soul  ?  When  they  hear,  that  Spirit  is  as  ihe  wind 
which  blowelh  where  it  listelh ;  how  few  are  ready  to  say, 
Oh !  when  shall  I  find  its  breathings  upon  me  1  When 
will  it  reach  met  When  shall  I  feel  some  of  its  powerful 
influences  and  refreshing  gales  1 

5.  That  men  are  so  little  afraid  of  resisting  the  Spirit, 
and  of  giving  it  offence  and  provocation ;  so  as  that  God 
should  penally  retract  or  withhold  it.  Certainly  if  this 
doctrine  were  believed,  men  would  be  in  a  very  great  dread 
upon  this  account ;  they  would  tremble  to  think  of  the  pos- 
sibility or  danger  of  giving  that  distate  bv  neglects,  and 
resistance  to  the  Spirit  of  grace,  as  to  make  it  retire,  not 
knowing  whether  ever  it  would  return.    Again, 

6.  That  the  thoughts  of  this  concernment  do  no  more 


Serm.  V. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


517 


mingle  with  men's  affairs,  in  which  they  employ  them- 
selves here  under  the  sun  ;  and  not  more  check  their  too 
impetuous  pursuit  of  their  worldly  designs,  which  their 
hearts  are  so  ever  intent  upon.  If  this  doctrine  were  in- 
deed believed,  it  could  not  surely  be,  but  that  many  times 
in  the  midst  of  secular  business,  such  thoughts  would  come 
in ;  But  am  I  yet  bom  of  the  Spirit  1  All  that  I  do  is  mere 
idle  trifling  impertinency  when  I  don't  yet  know,  whether 
I  am  so  much  as  alive,  in  order  to  heaven  and  God's  king- 
dom, and  the  eternal  state  which  is  before  me.  How  sel- 
dom throughout  the  day  can  any  such  thoughts  be  crowded 
into  the  minds  of  men  !  Surely  it  would  be  a  great  check 
to  the  heat  of  their  pursuits  after  the  things  of  the  world, 
if  such  thoughts  did  but  now  and  then  strike  in ;  and  they 
could  not  but  strike  in  often,  if  the  matter  were  indeed 
thoroughly  believed  ;  "  I  must  be  so  born  into  heaven,  or 
buried  in  all  the  darkness  and  misery  of  hell  for  ever." 

7.  If  men  were  so  concerned  about  this  matter  as  the 
thorough  belief  of  it,  one  would  think,  should  infer;  such 
thoughts  must  needs  be  a  very  great  allay  to  the  pleasure 
and  sweetness  of  their  sensual  enjoyments.  "When  they 
are  relaxing  themselves  to  pleasure,  and  allowing  them- 
selves the  liberty  of  excursions  into  this  or  that  kind  of 
sensual  delight ;  certainly  they  could  not  so  freely  enjoy 
the  creatures  themselves,  if  it  were  considered;  "lam 
yet  at  a  very  great  uncertainty  whether  the  divine  life 
hath  any  place  in  my  soul  or  no ;  whether  the  great  work 
of  the  new  creation  hath  any,  so  much  as  the  least,  begin- 
nings in  me  1"  Alas,  what  an  infusion  would  this  be  of 
gall  and  wormwood,  of  bitterness  and  death,  into  whatso- 
ever sensual  delights,  which  would  utterly  spoil  the  sweet- 
ness of  them ;  if  it  were  believed  that  it  is  necessary  to 
be  thus  born  ;  and  yet  that  it  is  uncertain  whether  we  are 
thus  bom  ! 

And  pray  then,  what  can  we  resolve  this  unconcerned- 
ness  into,  which  is  the  other  thing  under  this  head ;  but 
their  disbelief,  and  that  they  want  a  thorough  persuasion 
of  this  truth,  that  I  must  be  so  bom,  or  perish  1  For  think 
of  what  else  we  would  resolve  it  into.  Is  it  the  obscurity 
of  the  matter,  and  that  it  is  merely  an  unintelligible  thing ! 
But  why  is  this  unintelligible,  that  there  is  a  work  neces- 
sary to  be  wrought  upon  the  spirits  of  men  by  the  Spirit 
of  God,  to  render  them  suitable  to  God,  and  capable  of 
blessedness  in  him  1  Indeed  what  can  we  think  of  that  is 
plainer,  if  we  consider  the  common  state  of  men,  and  the 
present  temper  of  their  spirits  1  and  how  apparently  ne- 
cessary it  is,  that  their  spirits  must  be  of  another  temper, 
in  order  to  their  being  happy ;  and  that  there  is  nothing  to 
be  done  in  this  kind,  but  by  a  proportionable  cause  ;  and 
that  such  an  effect  doth  manifesi-ly  challenge  to  be  wrought 
by  such  a  cause  "i  They  are  to  be  changed  by  the  dispen- 
sation of  the  Gospel  from  glory  unto  glory ;  where  the  pro- 
gressive work  is  spoken  of,  of  the  same  nature  and  kind 
with  that  whereof  we  are  speaking  ;  even  as  by  the  Spirit 
of  the  Lord,  2  Cor.  iii.  18.  That  as  does  not  signify  simi- 
litude but  identity  :  the  work  must  be  such  as  may  plainly 
and  evidently  speak  its  own  author  ;  or  so  as  that  it  may 
be  peremptorily  concluded, — this  is  a  work  so  very  agree- 
able to  the  Spirit  of  God,  that  nothing  but  the  Spirit  of 
God  could  have  done  it.  Now  the  Spirit  of  God  hath 
wrought  like  itself,  and  worthy  of  itself ;  and  what  it,  and 
it  only,  could  do.  'Tis  true  indeed  that  the  nature  of  the 
work,  and  all  the  several  parts  of  it,  and  the  way  of  work- 
ing, may  be  very  much  unknown  things  to  persons  as  yet 
unexperienced.  But  that  there  is  such  a  work  necessary 
to  be  done,  by  which  the  spirits  of  men  are  to  be  changed, 
and  that  the  Spirit  of  God  only  can  do  it,  I  k"now  nothing 
can  be  pretended  more  intelligible  than  this  ;  or  why,  at 
lea.st,  it  should  with  any  tolerable  or  colourable  pretence 
be  said  to  be  an  unintelligible  thing.  'Tis  not  because 
men  cannot  understand  this,  but  because  they  have  no 
mind  to  believe  it  and  admit  the  truth  about  it  into  their 
hearts,  that  they  are  so  little  willing  of.  Or  is  it,  that  the 
thing  is  inconsiderable,  and  not  worthy  of  their  regard  1 
No  man  who  hath  not  abjured  his  tmderstanding,  can  have 
the  face  to  say  so.  What  can  concern  me  more,  than 
whether  I  have  a  station  in  God's  kingdom,  or  not  1  where 
the  state  is  such  as  includes  and  comprehends  the  whole  of 
that  felicity  and  blessedness,  which  an  intelligent  nature 
*  Preached  Jan.  9th,  1677,  At  Cordwainer'a  HalL 

37 


is  capable  of,  and  being  excluded  that  kingdom,  is  to  be  ex- 
cluded blessedness,  and  left  a  miserable  creature  for  ever? 
certainly  no  man  who  hath  not  abandoned  man,  and  put 
otr  himself,  but  must  acknowledge  this  to  be  the  greatest 
concernment  to  him  of  all  others ;  and  that  therefore  he 
is  not  unmoved  and  unaffected,  with  this  matter,  because 
he  thinks  it  inconsiderable  and  not  worth  his  regard.  The 
business  therefore  still  returns  hither,  that  it  is  not  be- 
lieved :  men  will  not  believe  it,  and  therefore  they  are  not 
concerned. 

Thus  far  you  see,  that  there  is  too  plain  evidence  that 
this  doctrine  is  not  believed.  The  next  thing  would  be  to 
show  the  unreasonableness  of  this  disbelief  It  might  well 
astonish  our  hearts  to  think  what  there  is  of  malignity  and 
horror  in  this  belief  among  them  who  professedly  own, 
that  this  revelation  is  from  God  ;  but  yet,  it  is  manifest, 
all  the  while,  that  they  do  not  believe  it:  or  that  ever  it 
should  enter  into  the  heart  of  a  creature  capable  of  under- 
standing its  own  riiie  and  original  from  the  ever  blessed 
God,  to  doubt,  or  dispute,  or  deny  so  plain  and  manifest 
a  revelation  from  him  as  this.  "The  case  arrives  to  this 
state,  and  we  cannot  give  it  a  more  favourable  one,  as  if 
such  a  person  should  say  to  the  great  God,  the  Lord  of 
heaven  and  earth,  "  I  take  thee  to  have  spoken  by  thy  own 
Son,  such  and  such  words  to  men,  but  I  do  not  believe 
them."  This  it  plainly  comes  to.  He  hath  said,  that  men 
must  be  born  agam,  or  they  can  never  come  into  the  king- 
dom of  God ;  and  if  such  persons  would  say,  what  is  in 
their  hearts,  they  must  say  too,  We  do  not  believe  it.  The 
matter  comes  to  a  direct  and  flat  contradiction,  a  practica. 
one,  and  which  is  more  and  worse  than  a  verbal  one,  be- 
tween them  and  the  great  Lord  and  Founder  of  this  king- 
dom :  as  if  they  better  knew  the  mind  of  God  in  this  mat- 
ter, than  his  own  Son,  who  came  out  of  his  bosom ;  or 
better  understood,  who  were  to  be  of  God's  kingdom,  and 
who  not,  than  he  into  whose  hands  the  management  of  all 
the  affairs  of  this  kingdom  is  put.  Certainly  when  this 
matter  comes  to  be  discussed,  we  shall  find  it  impossible 
to  pitch  upon  any  thing  in  our  own  thoughts  which  carries 
more  of  monstrosity  and  horror  in  it,  than  the  disbelief 
of  such  a  truth. 


SERMON  v.* 

We  have  insisted  upon  this  subject  doctrinally  at  large, 
and  made  some  entrance  upon  the  use.  That  which  we 
have,  in  the  iirst  place,  inferred,  is;  That  this  being  so 
evident  and  important  a  truth,  it  is  very  strange  it  should 
not  be  more  generally  believed  among  Christians,  than 
apparently  it  is.  We  have  showed  that  generally  it  is  not 
believed,  in  the  last  exercise;  and  are  now  to  show, 

Secondly,  The  great  unreasonableness  and  perversity  of 
this  disbelief  in  reference  to  this  great  important  truth. 
We  insist  the  longer  and  more  distinctly  upon  this  use, 
because  it  is  the  use  which  our  Lord  himself  makes  of  his 
discourse,  upon  this  subject,  as  you  may  see  in  the  llih  . 
and  12th  verses,  which  I  shall  have  occasion  to  consid^ij 
and  open  afterwards.  The  great  unreasonableness  of  njeT' 
believing  this  truth  will  appear,  if  you  consider — 1.  How 
much  is  to  be  said  for  it — 2.  How  very  little  and  insigni- 
ficant any  thing  is,  which  can  be  said  against  it. 

1.  Consider  how  much  is  to  be  said  for  it,  and  hath  in 
part  been  said.    As  much  surely  as  any  considering  per- 
son would  think  necessary  to  recommend  a  thing  to  his 
belief  which  he  did  not  know  before.    I  would  appeal  to 
men,  what  would  they  expect  1  Or  what  condition  would 
they  require  any  such  thing  to  be  qualified  with,  which 
thev  would  think  !o  be  a  competently  credible  object  o 
their  belief?  What  would  they  say  is  necessary?  Wh- 
suppositions  would  they  make  ?  If  you  had  a  voice  frr 
heaven,  or  an  angel  sent  to  you  on  purpose  ;  or  if  Cb 
himself  should  appear  and  speak  these  words  to  yo 
he  did  to  Nicodemus ;  then  you  wouid  believe. 
they  who  ."iay  so  would  soon  find,  if  God  should  mat 
trials  with  them,  it  would  be  to  as  little  purposr 


518 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  V. 


clothe  it  with  the  evidence  wherewith  he  doth  recommend 
it.  For  you  see,  though  our  Lord  himself  did  speak  these 
things  to  Nicodemus,  yel  he  hath  cause  to  complain  of 
infidelity  still.  But  what,  is  not  a  thing  sufficiently  cre- 
dible without  such  a  recommendation  as  this  1  Or  is  it  not 
a  most  unreasonable  extravagance  to  say,  "  Except  our- 
selves, with  our  own  eyes,  see  signs  and  wonders,  we  will 
not  believe  V  What,  have  you  a  vision  and  voice  for  every 
thing  you  believe  which  you  don't  see  with  your  own 
eyes  1  Let  it  be  considered  what  we  have  to  assure  us  of 
this  great  truth. 

1.  We  have  the  plain  reasonableness  of  the  thing  itself: 
which  will  appear  by  laying  together  these  several  consi- 
derations. 

1.  That  the  kingdom  of  God  imports  a  state  of  perfect 
felicity  in  the  highest  notion  of  that  kingdom  ;  or  a  state 
of  preparation  thereto,  or  gradual  tendency  thitherward, 
in  the  first  or  lower  notion  of  it.  This  is  a  thing  plain  and 
obvious  to  all  our  thoughts,  that  the  kingdom  of  God  im- 
ports a  state  of  persons  either  perfectly  happy  already,  or 
else  tending  to  a  state  of  happiness. 

2.  Consitler  that  such  who  are  no  way  within  the  com- 
pass of  this  kingdom,  are  not  happy  as  yet.  Look  upon 
any  man  in  his  natural  slate,  and  any  one  will  soon  ac- 
knowledge, I  am  not  happy  as  yet.  I  appeal  to  your  own 
senses,  and  to  the  common  sense  of  men,  can  you  say, 
you  are  already  happy  1  What !  do  you  know  no  wants  t 
no  desires  1  I  wish  it  were  better  with  me  than  it  is  I  A 
plain  indication  to  every  man's  sense,  that  he  is  not  happy 
as  yet.     And, 

3.  That  it  is  not  in  the  power  of  all  this  world  to  make 
men  happy.  He  who  enjoys  never  so  much  of  it,  it  is  not 
a  little  more  will  make  him  happy  ;  for  it  is  manifest  an 
additional  degree  of  a  good  of  the  same  kind,  will  not  rto 
it ;  it  must  be  a  good  of  another  kind.  They  who  have 
most  of  tins  world,  have  they  ever  thought  themselves 
happy,  or  pronounced  so  concerning  their  present  state  1 
Ante  obitiim  nemo,  &c.  Pagan  light  hath  seen  so  much, 
that  in  this  life  no  one  can  be  happy  ;  who  have  known 
how  to  make  their  best  of  this  world,  as  well  as  any  of  us. 
Besides,  it  is  in  the  reason  of  the  thing  manifest,  that  no 
man  can  be  happy,  as  long  as  he  knows  himself  to  be 
mortal.  There  is  a  gloomy  thing  called  death  still  hang- 
ing over  my  head,  and  it  will  light  upon  me  one  time  or 
other.  Can  any  man  be  happy  as  long  as  the  case  is  so, 
and  while  he  hath  no  comfortable  expectation  of  any  thing 
better  hereafter "!  Men  are  a  little  pleased  sometimes, 
while  they  can  forget  dying.  But  what  is  all  that  happi- 
ness which  depends  only  upon  a  man's  forgetfulness ;  that 
is,  which  is  capable  of  being  undone  and  blasted  by  a 
thought  •?  That  is  a  pitiful  happiness,  which  a  thought  can 
destroy  and  blow  away.  Such  only  is  that  happiness 
which  this  world  affords,  and  which  can  grow  up  out  of 
this  earth.  I  conclude  therefore,  that  nothing  can  be  more 
evident  to  the  common  sense  and  experience  of  all  men, 
than  that  as  they  are  not  yet  happy,  so  they  cannot  be,  by 
any  thing  this  world  can  give  them. 

4.  That  they  cannot  be  happy  in  God  without  having 
their  spirits  changed,  and  made  suitable  to  him.  It  puts 
an  equal  impossibility  in  the  way  of  my  happiness,  whe- 
ther, either  my  spirit  be  suitable  to  such  or  such  a  thing, 
and  it  hath  not  enough  in  it  to  make  me  happy ;  or  that 
such  another  thing  hath  enough  in  it  to  make  me  happy, 
but  my  spirit  is  not  suitable  to  it.  As  it  is  in  reference  to 
the  matter  of  nourishment ;  neither  can  that  nourish  which 
doth  not  afford  fit  matter,  or  suitable  aliment,  to  a  man's 
body ;  nor  doth  that  which  is  never  so  suitable  nourish  if 
it  cannot  be  received,  or  there  is  an  aversion  and  dislike 
to  it.  A  stone  cannot  nourish,  because  'tis  not  fit  aliment; 
and  the  best  food  cannot  nourish,  if  the  appetite  is  averse 
and  disaffected  to  it.  That  person  who  can  think  of  God 
with  no  pleasure,  takes  no  complacency  in  him ;  and  who 
bears  towards  him,  not  only  a  cold,  but  an  averse  and  dis- 
affected heart,  can  never  be  happy  in  God.  And  such  is 
every  one  who  is  as  yet  only  born  flesh  of  flesh  ;  for  the 
carnal  mind  is  enmity  to  God,  and  they  who  are  after  the 
flesh,  do  savour  only  the  things  of  the  flesh. 
5.  That  men  cannot  change  their  own  hearts,  so  as  to 


This  must  also  be  evident  to  every  man's  conscience,  who 
doth  but  reflect  and  commune  a  little  with  himself.  If 
any  man  say,  I  can  change  the  temper  of  my  own  soul ; 
'tis  true  it  doth  not  love  God,  and  take  a  present  felicity 
in  him,  but  I  can  alter  it  and  bring  it  to  that  pass :  any  one 
who  will  say  so,  must  be  the  most  self-condemned  creature 
in  all  the  world.  Canst  thou  turn  and  change  thy  own 
heart,  and  wilt  let  it  go  as  it  is,  averse  and  disaffected  to 
God,  one  moment  longer  1  If  they  can  work  that  change 
themselves,  they  are  utterly  inexcusable  that  they  don't 
do  it  out  of  hand.  But  if  they  cannot,  as  whosoever  will 
go  into  that  trial  will  soon  find  ;  then  in  the 

6th  place,  God  must  do  it,  or  it  can  never  be  done ;  and 
this  is  that  begetting  spirit  of  spirit,  which  we  speak  of, 
as  necessary  to  a  man's  coming  into  the  kingdom  of  God, 
or  being  happy.  And  these  considerations  laid  together, 
make  it  apparently  reasonable  in  itself,  unto  any  man 
who  will  allow  hiniself  to  consider,  that  such  a  work  must 
be  done,  in  order  to  such  an  end.  Now  how  perverse  a 
thing  is  it  to  disbelieve  and  reject  so  plain  a  truth,  which 
will  not  admit  of  debate  I  If  a  man  bring  the  matter  to  a 
serious  scrutiny,  and  will  but  reasonably  consider  it,  he 
must  yield  the  cause  as  soon  as  he  begins  to  think  of  it. 

2ndly,  Add  thereto  the  authority  of  the  Revealer,  which 
ought  to  silence  our  spirits,  and  bring  them  to  a  compli- 
ance with  the  revelation,  though  the  thing  were  not  evi- 
dent, and  we  had  much  to  say  against  it.  And  here  we 
have  a  twofold  revealer  to  consider,  and  speak  briefly  of; 
that  is — the  subordinate  and  secondary  revealer,  namely, 
the  evangelist — and  the  primary  and  first  Revealer,  our 
Lord  Jesus  himself.  If  there  is  any  doubt  in  the  case,  it 
must  be  concerning  the  one  or  the  other  of  these  ;  either 
that  this  holy  inspired  man  did  not  truly  report  to  us 
Christ's  words,  and  that  he  tells  us  Christ  said  what  he 
never  said  ;  or  else  that  our  Lord  Jesus  himself  did  not 
say  truly,  in  what  he  said.     As  to  the 

1.  Why  should  we  think  that  this  blessed  man  should 
write  clown  such  words  as  these  in  his  Gospel  as  spoken 
by  Christ,  if  he  had  not  spoke  them  1  If  any  man  would 
think  this  matter  is  not  to  be  believed  upon  that  account ; 
it  doth  manifestly  appear,  if  we  would  think  no  better  of 
him,  by  the  general  strain  and  tenor  of  his  writing,  that 
he  writes  like  a  rational  man  ;  and  then  supposing  him  a 
rational  intelligent  man,  it  cannot  but  be  supposed,  that  he 
must  have  some  design  or  other,  in  whai  soever  he  did  set 
down.  Now  what  can  any  man  think  his  design  should 
be,  to  say,  that  our  Lord  said  such  words  as  these,  if  he 
did  not  say  them'?  You  would  easily  suppose  that  John 
being  by  his  calling  and  office  a  disciple  and  apostle  of 
Christ,  that  he  must  needs  think  himself,  upon  that  ac- 
count, concerned  and  engaged  to  promote  that  interest, 
which  he  had  now  espoused,  and  to  propagate  to  the  utmost 
the  Christian  name  and  profession.  We  can't  in  reason 
but  suppose  him  to  be  very  intent  upon  this.  If  he  were 
so,  and  would  disguise  and  palliate  things,  and  represent 
them  otherwise  than  they  were ;  surely  he  would  have 
misrepresented  them  to  the  advantage  of  his  cause  with 
men,  and  not  to  the  disadvantage.  If  we  could  allow  our- 
selves to  suspect ;  as  we  who  are  Christians  cannot,  though 
it  is  possible  that  such  di.sallowed  thoughts  may  sometimes 
start  up  in  our  minds  ;  that  he  would  disguise  or  misre- 
present any  thing  ;  we  must  suppose  that  he  would  do  it, 
so  as  to  make  the  profession  and  cause,  which  he  had  un- 
dertaken, look  more  plausibly,  and  be  more  alluring  and 
inviting,  and  fit  to  draw  multitudes  to  embrace  the  Christ- 
ian profession  as  he  had  done.  But  would  any  man  who 
had  such  a  design  as  this,  if  he  would  misrepresent  things, 
offer  to  put  such  devised  thing  in  those  records  which  he 
was  to  transmit  up  and  down  the  world,  and  from  age  to 
age,  as  he  could  not  but  know  would  be  universally  dis- 
relished ;  and  than  which  it  was  impossible  that  any 
thing  could  be  more  ungrateful  to  the  spirits  of  men,  or 
more  opposite  to  their  lusts  and  interests  1  What,  to  tell 
men  that  they  must  undergo  a  new  birth,  and  must  be 
born  spirit  of'spirit,  be  refined  into  a  certain  sort  of  spirit- 
ual beings  by  the  work  of  God  upon  them  ;  or  else  they 
can  never  come  into  the  kingdom  of  God  ?  Certainly  if  he 
would  disguise,  and  misrepresent,  he  would  not  have  done 


attemper  them  to  God,  and  make  them  suitable  to  him,    it  on  that  hand ;  he  would  have  done  it  rather  on  the  other 
and  capable  of  his  converse,  and  of  being  blessed  in  him.  |  by  indulging  and  complying  with  the  prejudices  and  lusts 


Serm.  VI. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


519 


and  interests  of  men.  There  remains  not  therefore  any 
colouf  for  an  imagination,  that  he  should  tell  us,  our  Lord 
spake  such  words  as  these,  if  he  did  not.  And  there  can 
be  less  pretence,  in  the 

2nd  piace.  To  think  or  imagine,  that  our  Lord  Jesus 
Christ  did  speak  these  words,  but  that  he  misrepresented 
the  matter,  and  did  not  speak  the  thing  as  it  was.  For 
what  can  be  supposed"!  that  he  did  not  know  his  own 
power,  or  that  he  did  not  know  his  own  mind  '!  He  who 
is  appointed  the  great  Lord  of  this  kingdom,  the  very 
Founder  of  the  constitution,  and  who  is  to  gather  and 
bring  in  all  to  it  whoever  shall  come  into  it,  did  he  not 
know  upon  what  terms  men  could  be  brought  into  the 
compass  of  God's  kingdom  1  Or  was  it  to  be  supposed 
possible  that  any  should  intrude  emd  maintain  their  intru- 
sion into  this  kingdom,  against  him  and  the  supreme  power 
which  he  hath  in  if?  Briefly  consider,  either  he  must  be 
deceived  himself,  or  have  a  design  to  deceive  us.  Why, 
what  should  that  aim  at  1  With  what  purpose  and  intent  7 
What  was  to  be  got  by  it  1  What  end  could  be  served  ■? 
If  it  could  consist  with  his  nature,  with  whom  guile  was 
never  found,  yet  certainly  it  never  could  with  his  design  ; 
we  cannot  suppose  any  by-design  he  should  aim  at ;  and 
with  his  great  and  main  design,  it  holds  no  agreement 
either  way.  But  with  what  horror  should  men's  infidelity 
be  thought  of,  when  it  doth,  even  in  the  very  substance  of 
the  thin?,  cast  such  reproaches  as  these  upon  our  great 
Lord !  What  is  infidelity  in  reference  to  any  Gospel  truth, 
but  a  disassent  that  this  is  truel  and  so  it  is  saying,  that  it 
is  not  true,  when  he  saith,  it  is  ;  and  opposing  our  sense  to 
his  plain  and  express  word. 

This  is  the  complaint  our  Lord  makes  in  this  case.  We 
testify  the  things  we  have  known.  As  if  he  should  say ; 
"I  speak  upon  knowledge,  I  understand  all  tliese  things 
very  well,  they  all  lie  before  me  and  within  my  prospect. 
I  testify  what  I  see,  and  is  imder  my  own  eye  ;  and  ye 
will  not  receive  our  witness.  If  I  speak  to  you  of  earthly 
things,  and  you  will  not  believe,  (that  is,  in  respect  of  the 
manner  of  their  presentation,  not  the  matter  represented. 
It  was  not  the  matter  ultimately  represented,  but  mediately. 
He  speaks  with  reference  to  a  known  custom  among  the 
Jews  of  baptizing  their  prosel)'tes:  the  proselytes  of  justice 
were  constantly  admitted  by  baptism  among  them,  and 
then  forsook  father  and  mother  and  all  their  former  natural 
relations,  and  came  into  new  relations  throughout.  Other 
usages  belonging  to  the  Jewish  constitution,  are  called  in 
Scripture  bv  the  suitable  names  of  worldly  and  carnal 
things,  like  t^is  expression  here,  of  earthly  things.  I  speak 
to  you  of  what  these  earthly  things,  which  are  in  use  among 
yourselves,  do  signify ;  and  yet  you  don't  believe  me, 
you  will  not  take  in  what  I  say  when  I  go  so  familiarly  to 
work  with  you,  only  to  show  you  the  meaning  of  vour  ciwn 
practice  and  what  is  done  among  yourselves,)  how  shall 
you  believe  when  I  come  to  tellyou  of  heavenly  things, 
which  have  no  dependance  upon  or  relation  to  such  usages 
among  yourselves;  as  the  Son  of  man's  descent  from 
heaven,  and  ascent  into  it  again ;  and  his  being  on  earth 
and  iu  heaven  at  the  same  time ;  as  his  words  afterwards 
arc.  What  do  you  make  of  this,  when  you  will  not  believe 
me  opening  to  you  so  plain  and  obvious  a  rudiment  of  re- 
ligion, that  men  must  undergo  a  change  in  the  temper  of 
their  spirits,  signified  by  the  practice,  which  is  common 
and  usual  among  yourselves,  of  baptizing  them;  as  if  they 
were  born  into  a  new  world,  who  came  to  be  proselytes  of 
your  religion'?"  It  is  therefore  upon  the  whole  matter  a. 
thing  full  of  horror,  and  which  oi^ht  to  make  our  hearts 
to  tremble,  to  think  that  such  infidelity  should  lurk  in  the 
spirits  of  men  who  call  themselvas  Christians,  in  reference 
10  so  great  and  unquestionable  .hings  of  Christianity,  and 
that  it  should  admit  of  any  debate.  Such  expostulations 
we  find  used  by  our  Lord  elsewhere;  "  I  come  to  you," 
saith  he,  "  in  my  Father's  nime,  and  you  will  not  believe 
me."  Monstrous  partialiiy  and  disaffection  of  men's 
hearts  to  divine  tniths,  e'en  because  they  are  truth,  and 
because  they  are  divine'  So  our  Lord  expressly  speaks; 
Because  I  tell  you  the  futh,  you  will  not  believe  me,  John 
viii.  45.  As  if  it  were  truth  as  truth  which  was  hated  by 
men,  and  which  they  therefore  cannot  endure  because  it  is 
true.  And  when  we  consider  loo,  that  to  believe  a  divine 
*  Preached  JaDuao'  16th,  1677,  at  Cordwaiuer's  Hall.  j 


truth  with  a  divine  faith  is  a  great  piece  of  homage  which 
we  pay  to  the  great  and  glorious  Lord  of  heaven  and  earth, 
the  first  and  eternal  truth,  into  whose  veracity  the  whole 
matter  is  resolved.  That  is,  the  thing  is  therefore  certain- 
ly  true  and  credible,  and  to  be  believed  £is  true,  because  it 
comes  from  the  first  and  eternal  truth,  and  is  a  derivation 
or  beam  of  light  from  that  original  light.  'Tis  the  homage 
of  a  reasonable  creature  to  the  Author  of  his  being,  to  have 
his  soul  overwrought  and  swayed  by  the  authority  of  his 
word ;  because  he  hath  said  it,  I  yield  and  submit ;  I 
dare  not  but  own  it  as  true,  and  believe  it  as  true.  And 
then  what  an  affront  must  it  be  on  the  other  hand,  to  the 
great  and  eternal  God,  when  such  truths  as  these  so  plainly 
proposed  to  us  in  his  word,  are  by  infidelity  excluded  anil 
shut  out  of  our  hearts.  The  authority  of  his  word  does 
not  prevail  to  weigh  and  sink  them  down  into  their  souls; 
but  they  hover  on  the  surface,  and  we  entertain  them  iiith 
a  notional  opinion,  as  true  ;  but  in  the  mean  time,  exclude 
them  out  of  our  hearts,  as  false.  For  there  it  is  that  infi- 
delity hath  its  seat,  as  faith  hath  its  seat  there  ;  With  the 
heart  man  believeth  unto  righteousness,  Rom.  x.  That 
assent  is  not  worthy  the  name  of  faith  which  doth  not  enter 
into,  and  possess,  and  command  a  man's  soul.  Then  it  is 
indeed  that  a  truth  is  entertained  with  a  divinefailh,  when 
the  thing  revealed  is  received  not  as  the  word  of  man,  but 
as  the  word  of  God.  This  comes  from  the  eternal  God,  I 
take  it  upon  the  authority  of  his  word  ;  and  hence  it  comes 
to  be  urged  upon  a  man's  heart,  and  to  impress  its  own 
stamp  and  likeness  there.  This  is  the  believing  any  thing 
with  a  Divine  faith.  So  that  indeed  this  truth,  of  the  ne- 
cessity of  a  man's  being  born  spirit ;  that  is,  who  do  then 
come  to  be  born  spirit  at  that  very  time ;  it  doth  in  this 
way  insinuate  and  get  into  them :  rot  by  violence,  or  of- 
fering force  to  human  nature ;  we  are  to  imagine  no  such 
thing;  but  it  doth  by  a  plain  and  evident  discovery  of  the 
truth,  slide  into  it  and  through  it,  notwithstanding  all  the 
prejudices  which  obstruct  and  shut  up  the  heart  of  man; 
and  so  creates  that  faith  by  which  men  believe  unto 
righteousness  and  blessedness.  And  therelbie  it  is  plain- 
ly said.  They  who  are  of  vjod  do  hear  God's  words,  John 
viii.  47.  Their  hearing. loth  include  believing;  Ye  there- 
fore hear  them  not  because  ye  are  not  of  God.  The  ex- 
pression there,  to  be  of  God,  is  only  a  short  elliptical  ex- 
pression for  being  iorn  or  begotten  of  him.  You  there- 
fore receive  not  .'lis  words  because  you  are  not  born  of 
God ;  therefore  his  word  doth  not  enter  into  you,  and  hath 
no  place  in  von.  And  certainly  it  ought  to  fill  our  souls 
with  deep  re.'wntments,  to  think  that  there  should  be  such 
an  obstruction  in  the  hearts  of  men  towards  God;  that  a 
disco  erv  ^bout  such  an  important  matter,  coming  with  so 
much  ev.'dence  from  him  and  upon  his  authority,  can't  be 
beheveti,  when  men  do  so  ordinarily  and  easily  believe 
one  another,  about  matters  wherein  they  take  themselves 
lo  be  very  much  concerned. 

Thus  much  then  is  to  be  said  for  it;  as  to  the  little 
which  can  be  said  against  it,  see  the  close  of  the  foregoing 
discourse.  This  is  the  first  use  of  this  truth,  I  shoull 
proceed  to  the  rest,  &c. 


SERMON  VI.* 

We  have  at  large  opened  the  words,  and  made  some 
progress  in  the  use.  We  have  inferred  from  hence,  how 
strange  it  is  that  so  plain  and  important  a  doctrine  as  this 
cannot  obtain  to  be  believed  :  that  we  insisted  somewhat 
largely  upon.     We  proceed  to, 

2.  Inference, — That  it  is  evident  the  design  of  regeneration 
is  to  prepare  and  fit  men  to  be  of  God's  kingdom. — This 
is  that  which  he  hath  in  his  eve  and  aim,  when  he  begets 
souls  by  his  own  Spirit  in  a  holy  spirituality,  suitable  to 
the  productive  cause.  It  is  very  becoming  a  reasonable 
creature,  when  he  observes  some  great  work  is  to  be  done, 
and  there  is  great  apparatus  for  the  doing  of  it,  to  inquire, 
What  doth  all  this  mean  ■?  What  is  all  this  for  ■?  Wt  dre 
plainly  told,  that  such  a  work  as  this  is  to  be  done  upon 


THE  WORK  OF  THE  HOLY  SPIRIT 


Sebm.  VI. 


men,  as  begetting  them  anew,  we  see  great  preparations 
are  made  for  it ;  the  Gospel  sent  down  from  heaven  on 
purpose;  an  office  constituted  and  set  up  to  dispense  it ; 
time  sanctified  and  made  sacred ;  solemn  ordinances  ap- 
pointed ;  a  frame  of  worship  instituted.  It  would  certain- 
ly be  great  inadvertency  not  to  consider  within  ourselves, 
What  is  all  this  for"?  Why  all  this  is  for  regenerating 
men  first.  And  what  is  that  for  1  Why  to  bring  them  into 
God's  kingdom.  I  doubt  it  is  not  seriously  considered  as 
it  ought  to  be,  how  great  a  design  this  is,  and  how  intent 
the  blessed  God  appears  upon  it,  by  begetting  men  of  the 
Spirit  to  form  them  for  his  kingdom.  And  from  hence 
arise  several  subordinate  instructions.    As, 

1.  That  when  a  man  comes  to  be  regenerate,  he  is  born 
to  great  things.  If  God  hath  given  us  to  understand  so 
much  of  his  design,  that  it  is  on  purpose  and  in  order  to 
the  instating  them  into  his  kingdom,  that  he  hath  begotten 
them  spirit  of  spirit ;  certainly  it  is  a  very  great  and  glori- 
ous es'.ate,  that  every  regenerate  person  is  born  to.  We 
commonly  measure  our  judgments  concerning  the  fortunes 
of  this  or  that  person  by  his  birth.  We  say  concerning 
the  son  of  a  rich  or  great  man,  of  a  nobleman  or  a  prince  ; 
that  he  is  born  an  heir  to  great  and  ample  possessions,  and 
will  certaiiily  be  a  possessor  of  them  ;  though  there  are 
many  things  intervening  which  may  cut  off  a  person  born 
to  great  things  from  ever  being  the  possessor  of  them.  But 
here  the  case  is  suve,  and  not  liable  to  contingencies,  which 
can  infer  frustration  and  disappointment.  It  is  very  un- 
reasonable all  this  while  that  we  so  little  consider  this, 
and  have  so  mean  low  thoughts  of  the  business  of  regene- 
ration, or  regenerate  persons  ;  certainly  they  ought  to  ap- 
pear very  venerable  persons  in  our  eyes.  Here  is  one,  as 
it  is  meet  for  us  to  judge,  who  is  born  of  God,  spirit  of 
spirit ;  a  refined  being  is  begotten  in  him,  which  entitles 
him  to  eternal  glory,  aa  everlasting  kingdom.  Indeed  it 
is  not  strange  that  such  ptrsons  are  obscure  unto  the  most 
of  the  world.  The  world  li  said  not  to  know  God's  sons  : 
"What  manrer  of  love  is  this,  that  we  should  be  called 
the  sons  of  God  V  i.  e.  made  'such  ;  for  God's  calling  is 
making  them  what  he  calls  theti.  He  calls  things  which 
are  not,  and  makes  them  existem  things.  It  is  subjoined, 
Therefore  the  world  knows  us  not,  because  it  knew  not 
him,  1  John  iii.  1.  There  is  a  heavenly  progeny  among 
them,  whom  the  world  don't  know ;  bit  though  the  world 
don't  know  God's  sons,  raethinks,  they  should  know  one 
another,  and  not  think  so  meanly  of  on=  another's  stale 
and  condition  as  the  rest  of  the  world  think  of  them.  'Tis 
a  most  emphatical  scripture,  1  Pet.  i.  3,  4.  Being  begotten 
again  to  a  lively  hope — unto  an  inheritance  ir.corruptible, 
undefiled,  and  which  fadeth  not  away,  reserveo  in  heaven 
for  us.  A  regenerate  person  is  no  mean  person,  if  you  con- 
sider his  great  parentage  and  high  extraction ;  oi  the  in- 
heritance to  which  he  is  born,  and  the  high  and  glorious 
hopes  which  are  before  him. 

2.  This  instruction  also  proceeds  hence,  that  we  are  to 
look  upon  it  as  a  very  unbecoming  thing,  when  we  regret 
what  God  further  doth,  in  the  prosecution  of  this  design. 
He  having  begotten  persons  on  purpose  for  his  kingdom, 
and  to  partake  of  the  glory  and  blessedness  of  its  consum- 
mate state,  doth  gradually,  as  he  haih  prepared  and  adapted 
them  for  it,  translate  and  take  up  into  that  kingdom,  such 
as  were  before  born  into  it,  and  begotten  to  it.  It  is  un- 
reasonable to  regret  this,  whether  we  -ourselves  are  the 
spectators  only,  or  whether  we  also  come  to  be  the  sub- 
jects of  this  dispensation. 

When  we  are  spectators  of  it  as  to  others,  and  see  him 
transuming  and  taking  up  some  out  of  this  lower  stale  of 
his  kingdom,  into  the  more  glorious  state  of  it,  whom  he 
hath  begotten  thereto  before  ;  why  are  we  to  regret  this'! 
What,  that  God  should  have  the  disposing  of  his  own 
children,  whom  he  hath  begotten,  as  the  Father  of  spirits, 
spirit  of  spirit  1  Indeed  whatsoever  there  is  of  displeasure 
towards  us  in  such  dispensations,  ought  to  be  considered 
and  entertained  by  us,  with  a  due  sense  of  it ;  but  what 
there  is  of  divine  good  pleasure  expressed  in  it,  ought  also 
to  be  submitted  to  with  an  awful  and  complacenlial  sub- 
jection. How  unreasonable  a  thing  is  it,  that  we  should 
grudge  him  his  own  children  whom  he  hath  begotten  ! 
We  should  think  it  very  hard,  if  we  dispose  of  any  child 
of  ours  in  sicknetis  to  be  nursed  abroad,  and  we  can't 


have  it  home  without  a  quarrel  when  we  think  fit  to  have 
it  home. 

And  how  unworthy  is  it  when  men  regret  to  be  the  sub- 
jects of  this  dispensation  of  God,  and  can't  endure  the 
thoughts  of  going  into  his  kingdom,  the  most  perfect  and 
glorious  stale  of  it,  unto  which  if  they  are  regenerate,  they 
weie  bornl  What,  to  be  unwilling  to  go  to  our  own 
Father,  and  have  our  spirits  return  to  him,  when  he  hath 
begotten  them  for  himself?  How  vile  a  thing  is  this! 
What  terrene,  dunghill  hearts  are  ours,  which  so  cleave 
to  this  vile  earth  !  We  should  think  it  a  most  unnatural 
thing  in  a  son,  who  has  been  long  in  a  foreign  country, 
especially  if  in  straits  and  wants  there  ;  and  who  is  not  so 
as  to  spiritual  concernments ;  and  yet  should  regret  to  be 
called  home  by  his  father  ;  for  that  would  carry  this  sig- 
nification with  it,  that  he  counts  any  miseries  more  tolera- 
ble than  his  faiher's  presence.  Certainly  it  must  needs 
speak  what  is  very  unlike  and  unworthy  of  a  child.  I 
know  not  what  we  can  have  to  say  for  ourselves,  that  there 
should  be  so  few  unfeigned  desires  after  our  Father's 
house  and  our  own  home ;  and  when  we  say,  we  belong 
to  his  family,  and  have  been  born  into  it,  and  begotten  of 
him;  that  yet  we  never  care  to  come  there.  Still  a  liule 
longer,  a  little  longer,  we  would  be  here  below,  in  this 
mean  and  abject  state;  as  though  we  were  contented  to 
endure  any  thing  of  misery,  and  calamity,  and  turmoil, 
and  all  the  impurity  of  this  world,  rather  than  be  at  home 
with  our  own  Father.  There  is  an  aptness  to  regret  God's 
known  purpose ;  we  struggle  and  shrink  at  the  thoughts 
of  dying ;  but  certainly  that  must  argue  a  very  great  dis- 
temper of  mind :  for  what,  would  we  not  have  the  end 
attained  1  would  we  have  the  design  defeated  and  blasted 
for  which  we  were  born  1  If  we  were  ever  born  spirit  of 
spirit,  the  design  of  it  was  to  prepare  us  for  that  kingdom 
into  which  we  regret  to  go  ;  we  were  born  on  purpose  for 
it,  and  yet  we  would  not  come  there. 

3.  We  further  learn  this  instruction  hence.  That  'tis  a 
most  highly  becoming  thing  for  the  regenerate  very  much 
to  mind  that  slate  for  which  they  have  been  born.  No 
one  is  wont  to  be  blamed  for  minding  things  no  higher 
than  what  he  was  born  to.  Many  times  we  reckon  it  a 
piece  of  unwarrantable  and  unbecoming  arrogance  among 
men,  when  they  aspire  to  things  beyond  their  sphere  and 
compass,  and  aim  at  things  above  their  birth  ;  but  a  Christ- 
ian is  not  lo  be  blamed,  when  he  aspires  to  immortality  and 
eternal  glory,  and  all  the  felicity  and  blessedness  of  God's 
kingdom  above ;  for  it  is  that  he  is  born  to.  It  is  justly 
blamed  when  the  spirits  of  any  are  found  visibly  to  sink 
below  their  birth  and  state  to  which  they  were  born,  and 
the  grandeur  of  their  families ;  when  men  born  of  noble 
parentage,  who  have  that  which  they  call  generous  blood 
running  in  their  veins,  do  mind  only  mean  things,  and 
discover  themselves  to  be  of  abject  ungenerous  spirits ; 
this  is  reckoned  a  great  incongruity  among  men.  And 
certainly  there  is  nothing  more  unbecoming  than  that  a 
Christian  should  mind  and  be  intent  upon  things  which 
are  of  a  mean  and  base  allay,  and  forget  the  kingdom  he 
was  born  to.  We  may  aspire  high  ;  our  birth  and  state 
will  justify  us  in  it ;  for  we  are  born  of  God,  and  born 
to  a  kingdom.  Whv,  to  let  our  thoughts  grovel,  and  our 
affections  be  scattered  in  the  dust  of  the  earth,  to  embrace 
dunghills-  we  have  nothing  whereto  to  impute  it,  but  an 
ignoble  and  mean  temper  of  spirit ;  which  certainly  when 
we  know,  ai.d  can  reftect  upon,  it  should  be  far  from  us  to 
allow;  and  wherein  We  find  ourselves  guilty,  we  should 
lay  our  hands  upon  ourtaouth,  for  it  is  unaccountable,  and 
nothing  is  to  be  caid.  See  how  the  persons  are  described 
whom  God  sorts  o\u  and  distinguishes  from  the  rest  of  men 
for  eternal  blessedness,  Rom.  ii.  6,  It  is  said,  that  God 
will  judge  every  man  according  to  his  works,  God  is  re- 
presented there  in  the  person  of  a  judge,  and  as  underta- 
king the  work  of  judgment  upon  all  this  world ;  and  the 
world  accordingly  is  divided  into  two  parts,  as  the  judg- 
ment of  God  finds  them,  and  will  distinguish  them  ;  that 
is,  they  are  distinguished  by  their  final  states.  There  are 
some  who  are  for  life,  as  that  whic'n  by  the  determination 
of  the  judge  belongs  to  them ;  and  others  are  for  indigna- 
tion and  wrath,  and  tribulation  and  anguish.  These  are 
distinguished  by  their  spirits,  or  present  characters,  in  order 
to  that  final  partition  of  them.    These  are  "  such  who  by 


Serm.  VI. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


5-;i 


patient  continuance  in  all  well  doing,  who  seek  honour  and 
glory  and  immortality."  This  is  the  character  of  their 
spirits;  and  to  such  when  God  will  render  to  everyone 
according  to  his  works,  he  will  render  eternal  life.  The 
other  sort  are  described  by  their  character  in  reference  to 
their  state  ;  that  is,  "  who  are  contentious  and  do  not  obey 
the  truth,  but  obey  unrighteousness ;  to  them  he  will  ren- 
der indignation  and  wrath,"  &c.  To  them  who  are  con- 
tentious :  it  is  plain  enough,  if  we  consider  the  scope  and 
current  of  the  apostle's  discourse,  what  he  means  by  being 
contentious  here.  If  you  consider  it  in  opposition  to  what 
is  subjoined,  "  who  do  not  obey  the  truth  ;"  or  by  way  of 
collation  with  what  he  had  been  saying  in  the  foregoing 
chapter,  "  The  wrath  of  God  is  revealed  from  heaven, 
against  all  ungodliness  and  unrighteousness  of  men;"  'tis 
plain  the  truth  which  he  speaks  of  all  along  in  that  dis- 
course is  practical  truth,  or  the  truth  by  which  they  should 
be  governed  in  their  practice,  and  according  to  which  they 
ought  to  square  and  conduct  their  course.  It  is  very  plain 
the  contention  he  means,  is  a  contention  against  such  truth ; 
when  men's  spirits  resist  and  withstand  the  tendency  and 
design  and  dictates  of  it,  the  practical  and  governing  dic- 
tates which  do  more  or  less  obtain  in  all ;  some  even  in 
the  pagan  world,  and  those  which  are  more  clear  in  the 
Gospel ;  but  somewhat  or  other  of  practical  truth  there  is 
in  all.  And  this  is  that  which  is  the  common  cliaracler  of 
those  who  shall  finally  perish ;  who  are  contentious  against 
that  truth  which  should  have  governed  them  ;  and  when  it 
should  have  been  as  on  a  throne  in  their  souls,  it  is  shut  up 
as  in  a  prison.  They  held  it  in  unrighteousness,  and  lettered 
it  in  chains,  and  pent  it  up,  and  confined  it  only  to  the 
notion  of  the  mind;  let  it  hover  only  in  dark  ineflectual 
notions,  and  never  admitted  it  to  walk  forth  into  their 
lives  and  practices,  and  have  that  inspection  and  power 
there  which  it  ought  to  have  had.  And  that  practical 
truth  is  resisted  in  nothing  more  than  in  this,  when  men 
addict  themselves,  in  defiance  of  it,  to  things  which  their 
own  reason  and  experience  tell  them  are  not  proportionable 
to  them ;  to  earthly,  terrene  things,  which  they  cannot  but 
know  are  not  commensurate  to  intelligent  and  immortal 
spirits. 

They  who  are  of  such  abject,  mean  spirits,  the  Lord  will 
be  ashamed  at  last  to  be  called  their  God,  Heb.  xi.  16. 
But  now  they  seek  a  beuer  country,  that  is,  a  heavenly; 
wherefore  God  is  not  ashamed  to  be  called  their  God. 
These  are  a  sort  of  persons  who  approve  themselves  his 
children,  and  evidence  of  whom  their  are  born ;  the  tem- 
per of  their  minds,  and  the  course  and  drift  of  their  de- 
signs, show  of  what  Father  they  are  descended.  They  mind 
and  seek  a  better  country,  wherefore  he  is  not  ashamed  to 
be  called  their  God:  "  These  are  my  own  race  ;  they  are 
suitable  to  me."  But  it  is  a  very  sad  and  dreadful  inti- 
mation to  those  who  are  of  mean,  base,  and  earthly  spirits: 
He  will  be  ashamed  to  be  called  their  God:  "  These  are 
no  children  of  mine ;  they  were  never  born  of  my  Spirit : 
I  never  had  any  such  children." 

4.  We  further  learn,  that  we  are  to  consider  them  as 
most  miserable  creatures,  who  are  not  regenerate.  Who- 
soever are  for  God's  kingdom  are  regenerated  on  purpose 
to  prepare  them  for  it.  They  therefoVe  who  are  not  rege- 
nerate, want  the  radical,  fundamental  preparation  ;  the 
primordia,  or  first  principles  by  which  they  are  to  be  adopt- 
ed to  that  kingdom :  and  have,  in  the  verv  temper  and 
frame  of  their  spirits,  their  doom  ;  there  is  this  to  be  read 
concerning  their  states,  that  they  are  not  for  the  kingdom 
of  God.  Men  are  entered  into  this  kingdom  here  by  re- 
generation, or  being  born  into  it ;  and  so  growing  up  here, 
are  transplanted  into  the  eternal,  glorious  kingdom.  Now 
it  is  a  most  miserable  case  that  there  is  but 'one  inlet  or 
way  into  the  kingdom  of  God,  and  men  should  not  be  in 
that  way,  or  so  much  as  about  it,  or  apprehend  they  have 
any  concern  to  be  so ;  as  the  case  is  with  too  many,  even 
the  generality  of  those  who  are  unregenerate.  But  then 
what  is  their  hope,  or  what  can  it  be  1  Do  they  think  to 
leap  over  this  initial  state  of  God's  kingdom,  and  get  into 
the  kingdom  of  glory  without  ever  coining  into  the  king- 
dom of  grace  1  How  strange  a  disappointment  must  they 
needs  find  at  last  I  For  they  are  to  consider  that  this 
country  is  the  only  prolific  c6untr\';  th°y  are  now  new 
bominheaven;  there  they  are  perfected,  not  begotten.  As 


there  are  none  who  become  first  wicked  in  hell ;  they  are 
there  most  wicked,  or  wicked  to  the  utmost ;  but  they 
were  first  wicked  here  on  earth  :  why,  so  'tis  in  reference 
to  heaven  too;  here  men  must  first  be  spiritual  and  holy, 
and  born  of  the  Spirit ;  and  become  most  spiritual  and 
holy,  when  they  are  most  blessed  above.  And  therefore 
they  are  certaiiily  in  a  most  miserable  case,  who  since  re- 
generation is  designed  as  the  preparation  finally  and  ulti- 
mately for  heaven,  and  for  this  eternal,  glorious  kingdom ; 
are  neither  regenerate,  nor  apprehensive  of  any  concern 
they  have  to  be  so. 

5.  We  learn,  that  as  the  misery  of  the  unregenerate  is 
justly  said  to  be  great,  so  their  folly  may  be  concluded  to 
be  no  way  inferior  to  their  misery.  They  are  as  foolish  as 
they  are  miserable,  that  is,  they  speak,  and  think,  and 
reckon  upon  it,  that  it  shall  be  well  with  them  hereafter, 
though  they  are  never  regenerate;  they  fortify  their  own 
hearts  into  a  confidence,  that  they  shall  attain  things 
which  they  were  never  born  to,  and  have  no  other  reason 
to  expect.  You  would  think  it  a  great  piece  of  madness, 
for  a  man  to  go  about  and  say,  that  he  expects  a  kingdom, 
and  doubts  not  but  he  shall  be  a  great  prince  ;  though  he 
walks  up  and  down  in  rags,  and  is  only  the  sen  of  a 
ploughman  or  some  mean  person :  he  would  be  thought 
fit  to  live  in  chains.  Why,  you  will  certainly  say,  the  ex- 
pectations of  all  unregenerate  persons,  to  be  hereafter 
nappy  in  God's  kingdom,  do  not  carry  this  folly  in  it. 
Yea,  it  carries  in  it  much  greater  folly;  for  we  cannot  say 
it  is  impossible  that  a  person  of  a  very  mean  parentage 
should  come  to  greatness  in  this  world.  Histories  of  for- 
mer and  latter  times,  give  us  some  instances  of  this  kind  ; 
but  you  would  think  him  a  madman  for  all  that,  who  should 
sd,y  so.  As  certainly  he  would  be  truly  counted  so,  who 
should  hope  for  every  thing  which  is  possible,  merely  be- 
cause it  is  possible ;  as  he  would  be  who  feared  every  thing 
which  is  merely  possible  to  come  to  pass  that  is  hurtful 
and  evil  to  him  :  as  if  a  man  should  fear  that  every  bit  of 
meat  he  eats  should  choke  him,  or  that  in  his  ordinary 
walks  in  the  streets,  a  tile  should  fall  and  beat  ont  his 
brains.  Thousands  of  such  accidents  are  not  impossible  ; 
but  if  a  man  should  fear  them  continually,  it  were  certainly 
a  great  folly,  and  would  put  a  grent  deal  of  misen,'  into  his 
life.  It  would  be  equally  an  absurd  thing,  to  hope  every 
thing  which  is  possible,  only  because  it  is  jKissible,  and  no 
more  ;  but  then  to  hope  for  that  which  is  simply  and  ab- 
solutely impossible,  and  which  the  shortest  and  quickest 
turn  of  thought  would  convince  a  man  is  so,  is  a  madness 
beyond  all  imagination.  If  you  hear  a  man  walking  in 
the  streets  in  rags,  and  saying,  "  I  hope  at  some  time  to 
be  a  prince  or  great  monarch  before  I  die;"  you  can't 
say,  he  hopes  for  an  impossible  thing:  bnt  if  you  hear  an 
unregenerate  man  say,  "  I  hope  I  shall  have  the  eternal 
kingdom,  though  I  continue  unregenerate,  and  die  just  as 
I  am;"  his  hope  is  simply  impossible;  for  there  is  an  in- 
consistency even  in  the  lemperof  his  spirit  with  the  purity 
and  felicity  of  that  kingdom  ;  besides  the  irreversible  de- 
termination of  the  righteous  and  supreme  Lord  of  it,  and 
the  disposer  of  all  the  concerns  of  it.  This  is  therefore  the 
strongest  piece  of  folly  which  ever  had  place  in  any  human 
breast,  that  a  man  should  be  yet  unborn  of  God,  and  never 
reckon  upon  being  other  than  he  is,  and  yet  expect  a  place 
in  God's  l-ingdom. 

I  proceed  now  to  the  3d  inference, — That  It  is  a  most 
wonderful  mercy,  that  any  such  work  as  this  should  be 
done  among  the  children  of  men,  as  begetting  them  spirit 
of  spirit,  in  order  to  their  coming  into  his  kingdom. — This 
is  a  mercy  for  ever  to  be  had  in  admiration,  and  which 
we  can  never  enough  adore,  if  we  allow  our  thoughts  to 
work  a  Utile  upon  the  following  considerations. 

1.  The  subject  of  it,  or  who  they  are  who  are  thus  born. 
Why,  the  most  undeserving  creatures ;  for,  alas  !  what  can 
they  pretend  to  deserve  who  are  by  nature  children  of 
wrath,  and  exposed  from  their  birth  to  his  displea,sure1 
and  altogether  uninclined  either  to  desire  or  comply  with 
that  by  which  such  a  work  as  this  was  to  be  wrought  upon 
them1  who  were  uninclined  so  much  as  to  desire,  "Oh 
that  the  transforming  power  of  the  Holy  Ghost  might  come 
tipon  me  I"  or  disposed  to  fall  in  with  the  motions  of  the 
Spirit  in  order  to  it  1  And  besides,  what  a  wonderful  mercy 
was  it  that  ever  such  impure  creatures  should  be  dealt 


5»3 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  VII, 


withal,  in  such  a  way  !  How  would  any  of  us  like  to 
have  that  for  our  employment,  to  touch  the  ulcerous  sores 
of  some  poor  wretch  lying  in  rags  upon  a  dunghill,  in  order 
to  the  cure  of  them  1  Yea,  and  most  disaffected  and  op- 
posite to  the  work,  and  the  worker  of  it,  full  of  enmity, 
and  apt  to  strive,  and  contend,  and  rebel  against  the  bless- 
ed Spirit  of  God,  whenever  he  comes  to  touch  upon  their 
hearts,  in  order  to  such  a  work  as  this. 

2.  The  Author  of  the  work,  the  blessed  Spirit.  Whata 
wonderful  mercy  is  it  that  the  Spirit  should  ever  come 
down  amongst  men,  upon  such  a  design  ;  and  become  in- 
clined and  engaged  to  diffuse  its  life  and  vital  influence, 
in  a  world  lost  in  carnality  and  death!  This  appears  if 
you  consider  either  its  purity,  and  that  the  Spirit  of  holi- 
ness should  come  with  such  a  design  into  so  impure 
hearts  ;  or  its  high  and  excellent  dignity.  If  such  a  work 
as  this  could  have  been  done  by  the  hand  of  man,  or  it 
would  have  sufficed  to  have  sent  an  angel,  it  had  been  less 
wonderful ;  but  that  the  Spirit  should  come,  and  come  on 
purpose;  q.  d.  "I  myself  will  immediately  attend  this 
affair,  it  shall  be  my  own  doing  ;  no  other  hand  is  propor- 
tionable." How  highly  hath  he  merited  to  be  called  the 
Spirit  of  grace '.  When  the  malignity  of  men's  hearts 
against  it  is  intended  to  be  represented  and  aggravated,  it 
is  said,  they  have  done  despite  to  the  Spirit  of  grace,  (Heb. 
i.  29.)  the  Spirit  of  all  love,  and  goodness,  and  benignity, 
and  sweetness.  Certainly  we  have  reason  to  call  it  the 
Spirit  of  grace,  and  to  account  and  reckon  it  so,  who  came 
among  men  upon  such  an  errand  as  this.    Or  again, 

3.  The  nature  of  this  work.  Why,  it  is  begetting  men; 
and  what  does  that  import  1  It  imports  directly  a  total 
change,  or  a  change  throughout ;  and  it  imports  by  con- 
sequence a  resulting  relation.  They  who  are  begotten, 
become  children  to  him  who  begets.  What  a  mercy  was 
this  that  .such  a  thing  should  be  undertaken,  as  a  total 
change,  and  that  every  part  should  be  made  new !  If  some 
little  alteration  would  have  served  the  turn,  the  Spirit  of 
God  might  easily  be  supposed  to  be  contented  to  do  it ; 
but  to  make  them  new  throughout,  and  in  every  part, 
which  begetting  signifies  ;  why  the  greatness  of  the  under- 
taking speaks  the  mercifulness  of  the  undertaker.  And 
besides,  there  is  the  relation  which  results  and  is  conse- 
quentially imported  in  it.  The  blessed  God  might  thus 
have  reasoned  off  the  design ;  "  Wliat,  shall  I  beget  them  ■? 
then  must  I  be  their  Father :  and  what,  to  have  such  mis- 
creants as  they  my  children  %  Why  should  I  beget  them 
by  my  Spirit,  and  become  a  Father  to  them  who  are 
already  of  their  father  the  devil  1  shall  I  go  to  make  the 
devil's  children  mine  1" 

4.  The  end,  which  is  to  bring  them  at  last  into  his  own 
kingdom.  It  is  a  wonderful  mercy,  that  Ibey  who  are  alto- 
gether born  in  sin,  and  born  under  wrath  and  ruin,  should 
have  such  thoughts  taken  up  about  them;  and  the  holy 
and  eternal  Spirit  employed  on  purpose  to  beget  them 
anew,  and  form  them  throughout,  and  bring  them  into  the 
presence  of  his  glory,  to  dwell  with  him  and  reign  with 
him  for  ever.  They  so  partake  in  this  kingdom,  as  to  be 
kings  in  it :  "  He  washed  us  from  our  sins  in  his  blood, 
and  made  us  kings  and  priests  unto  God  and  his  Father." 
What  a  wonderful  mercy  to  engage  the  blessed  Spirit  to 
this  employment  about  the  spirits  of  men,  upon  so 
important  an  account,  and  in  order  to  so  high  and  great 
a  glory ! 


SERMON  VII. 

It  is  the  use  we  have  in  hand  ;  for  which  purpose  some 
practical  inferences  have  been  recommended  to  you ;  and 
others  do  yet  remain.     That  which  is  the 

4.  Inference  you  may  take  thus ; — That  they  cannot  but 
be  very  gross  hypocrites  who  carry  that  semblance  and 
show  with  them,  of  having  a  standing  in  this  kingdom  of 
God ;  but  were  never  thus  born  into  it. — Here  we  have 
these  two  things  to  do : — 1.  To  show  that  such  pretenders 
*  Preached  January  2Jrd,  1677,  at  Cordwainer's  HalL 


are  hypocrites  upon  this  account. — 2.  To  show  the  absurd- 
ity and  folly  of  that  hjrpocrisy. 

1.  That  there  is  manifest  hypocrisy  in  the  case.  In 
order  to  the  evincing  this,  we  need  only  to  consider  with 
ourselves,  that  such  persons  really  have  not  a  standing  in 
God's  kingdom,  and  yet  that  they  would  be  taken  to  have 
Hypocrisy  is  when  persons  pretend  to  that  good  which 
they  have  not.  It  is  not  any  kind  of  semblance  which 
will  put  agloiy  upon  us;  but  the  simulation  of  .some  good 
or  other;  when  men  pretend  to  be  better,  or  that  their  state 
is  better,  than  indeed  it  is,  or  than  they  are.  Nor  is  it 
necessary  to  a  man's  being  a  hypocrite  that  he  should  un- 
derstand himself  to  be  so;  but  only  that  he  carries  a  show 
or  semblance,  whether  he  deceives  others  by  it  only,  or 
himself  also,  of  that  good  which  he  hath  not.  And  that 
such  persons  are  not  of  God's  kingdom  we  have  largely 
shown  already.  They  neither  are,  nor  is  it  possible  they 
should  be,  upon  other  terms  than  by  being  born  into  it. 
There  is  no  other  possible  way  to  come  into  this  kingdom, 
or  to  be  made  .suitable  to  the  nature  and  end  of  this  con- 
stitution, but  by  being  new  born  spirit  of  spirit.  And 
therefore  that  good  which  such  persons  pretend  to,  they 
have  not,  who  ever  they  are  who  are  not  yet  new  born. 
They  pretend  to  be  the  loyal  subjects  of  the  kingdom  of 
God,  but  it  is  no  such  thing,  if  they  are  not  by  a  new 
birth  made  so;  for  by  their  old  and  natural  birth,  and  as 
they  were  born  flesh  of  the  flesh,  they  were  never  .so.  And 
yet  it  is  very  apparent  on  the  other  hand,  that  there  are 
many  who  would  be  taken  to  be  of  that  kingdom,  though 
really  they  were  never  regenerate  or  born  into  it.  And  this 
added  to  the  former,  evinces  the  matter  we  have  in  hand; 
that  such  persons  are  egregious  hypocrites,  who  are  not  of 
God's  kingdom,  and  yet  pretend  to  be  of  it.  And  that 
many  of  the  unregenerate  do  so,  we  have  such  evidences 
of  it  as  these  : 

1.  That  they  are  very  loth  to  go  under  the  contrary  re- 
pute. There  are  none  but  are  either  subjects  of  this  king- 
dom, or  rebels  against  the  authority  and  laws  of  it.  There 
is  no  medium  between  rebellion  and  subjection ;  all  are 
either  subjects,  or  rebels.  Now  they  don't  profess  rebel- 
lion, and  think  it  incon\'enient  to  go  under  the  name  of 
rebels,  or  avow  rebellion  against  the  Majesty  of  heaven. 
It  is  plain  Ihey  would  be  thought  subjects,  and  are  loth  to 
wear  that  inscription  upon  their  foreheads;  Here  is  a  rebel 
against  heaven.  They  would  be  thought  to  be  what  they 
are  not. 

2.  They  conform  themselves  to  some  parts  of  the  law 
of  this  kingdom  ;  that  is,  in  such  respects  wherein  their 
compliance  is  more  easy,  and  less  expensive,  and  wherein 
there  is  less  disinclination  of  heart  to  it.  There  are  many 
very  easy  externals,  which  being  observed  and  complied 
with,  a  reputation  may  be  gained,  without  any  great  pains, 
or  inconvenience  and  loss,  or  without  imposing  too  much 
upon  themselves.  There  is  an  external  obedience  to  the 
letter  of  the  law,  in  some  of  the  less  principal  commands 
and  precepts  of  it :  for  if  we  compare  them,  we  must  ac- 
knowledge all  that  duty  which  immediately  terminates 
upon  God,  to  be  more  principal  than  that  which  imme- 
diately terminates  upon  men.  Possibly  they  can  be  so 
conteiit  to  put  on  the  garb  of  just  and  charitable  persons ; 
yea,  if  you  go  with  them  no  further  than  the  externals  of 
religion,  they  can  be  content  to  come  to  the  public  assem- 
blies, and  to  sit  before  the  Lord  as  his  people  sit ;  with 
their  mouths,  ore  lemis,  they  show  much  love,  (Ezek.  xxxiii. 
latter  end,)  i.  e.  they  are  very  devout  persons.  And  while 
they  do  all  this,  what  doth  it  signify,  but  that  they  have  a 
great  mind  to  be  taken  for  subjects,  and  some  of  God's 
kingdom  ;  and  think  it  possible  to  gain  a  repute  by  such 
easy  means  as  these,  which  they  have  no  cause  at  all  to 
regret. 

3.  They  declare  against  the  more  open  rebellions  of 
others.  It  may  be  they  will  lift  up  loud  outcries  against 
very  gross  wickedness  in  other  men,  and  condemn  them 
for  appearing  to  be  that  which  themselves  in  heart  really 
are. 

4.  They  claim  the  privileges  of  the  subjects  of  this  king- 
dom. They  will  have  their  children  to  be  enrolled,  even 
as  theirs  who  are  the  members  of  it,  and  it  may  be,  come 
themselves  to  the  Lord's  tab.e     They  expect  the  pi  otection 


Serm.  VII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS, 


523 


and  blessing  of  the  great  King  of  this  kingdom;  though 
possibly  they  may  not  have  much  recourse  to  him  about 
the  concerns  of  their  souls  ;  yet  they  believe  and  hope,  he 
will  succeed  them  in  their  affairs,  and  prosper  them  in  the 
world,  and  save  them  at  last.  Why,  all  these  things 
plainly  manifest,  that  they  have  a  great  mind  to  be  taken 
to  be  of  this  kingdom,  what  really  and  indeed  they  are 
not;  and  that  there  is  a  great  deal  of  hypocrisy  in  the 
case.    But, 

2n,dl!f,  We  are  to  show  the  absurdity  and  folly  of  that 
hypocrisy.  This  will  be  manifest  too,  if  you  consider 
these  two  things: — 1.  That  it  is  without  any  colourable 
pretence. — 2.  That  'tis  without  any  valuable  design.  If 
one  would  put  any  semblance  or  show  of  being  what  one 
is  not,  and  manage  the  business  with  any  wisdom  or  cun- 
ning, there  must  be  these  two  conjunct;  that  is,  the  dis- 
guise must  be  framed  with  a  great  deal  of  art,  and  some 
considerable  advantage  must  be  got  by  it.  For  otherwise, 
to  make  such  a  show  to  no  purpose,  though  there  were 
never  so  great  ingenuity  showed  in  it,  is  but  to  play  the 
fool.  But  now  the  hypocrisy  which  is  to  be  found  in  this 
case,  must  needs  be  absurd,  as  having  neither  colourable 
pretence,  nor  valuable  design. 

1.  It  hath  no  sufficiently  colourable  pretence.  Some 
pretence  there  mu.st  be  ;  otherwise  it  could  not  but  be  hy- 
pocrisy. But  there  wants  a  specious  and  plausible  pre- 
tence in  the  case  ;  i.  e.  that  one  should  pretend  himself  to 
be  of  this  kingdom  of  God,  which  consists  all  of  select  per- 
sons; and  yet  he  never  hath  been  born  into  such  a  state. 
To  pretend  to  be  in  a  slate  into  which  there  was  no  ima- 
ginable way  to  come,  and  with  the  supposed  denial,  which 
we  must  suppose  in  the  present  case,  of  the  only  way  by 
which  it  was  possible  one  could  come  into  such  a  state. 
'Tis  impossible  there  can  be  a  specious  pretence  for  this. 
But  to  be  a  little  more  particular :  It  is  plain, 

1.  That  men  do  in  this  case  pretend  to  be  that  which 
they  abhor.  They  pretend  at  present  to  be  of  the  initial 
kingdom,  or  the  kingdom  of  grace  ;  that  is,  in  short,  they 
pretend  to  be  saints ;  every  one  pretends  to  be  so,  who 
pretends  to  be  of  this  kingdom,  for  it  is  a  kingdom  of 
such  :  but  being  as  yet  unregenerate,  they  abhor  to  be  so, 
and  dislike  the  purity  of  that  stale  to  which  they  do  pre- 
tend.    This  is  very  gross  and  absurd.    And, 

2.  They  pretend  to  hope  for  what  they  don't  desire ;  and 
that  is  equally  absurd.  They  hope  they  say  to  be  in  the 
consummate  and  glorious  kingdom  above  ;  but  they  don't 
desire  to  be  there :  for  it  is  impossible  an  unregenerate, 
unholy  heart  can.  No  man  can  desire  that  which  is  un- 
suitable to  his  nature,  and  to  which  his  heart,  in  its  ha- 
bitual inclinations,  is  repugnant.  Every  one  who  hath  this 
hope  in  him,  purifies  himself  even  as  he  is  pure,  1  John 
iii.  3.  Now  for  a  man  to  pretend  to  the  hope  of  that,  which 
in  his  own  heart  he  doth  not  desire ;  this  is  a  most  absurd 
pretence.  For  though  it  is  very  possible  to  desire  that 
which  a  man  doth  not  hope  for;  there  are  many  such  irra- 
tional desires  of  things  which  appear  in  themselves  worth 
the  having,  but  which  we  apprehend  no  possibility  of  ha- 
ving: such  childish  and  foolish  desires  and  wouldings 
there  may  be,  of  what  we  have  no  hope  to  attain.  But  it 
is  impossible  there  can  be,  on  the  other  hand,  the  hope  of 
that  whereof  I  have  no  desire;  for  hope  doth  superadd  to 
desire,  and  therefore  doth  suppose  it.  Whatever  I  hope 
for  I  desire,  though  I  do  not  necessarily,  because  I  desire 
a  thing,  therefore  hope  for  it ;  for  to  make  a  thing  hope- 
ful to  me  it  must  be  po^sible,  and  it  must  be  arduous, 
or  attended  with  some  kind  of  appearing  difficulty.  But 
I  may  desire  a  thing,  merely  because  it  appears  good, 
whether  I  apprehend  it  possible  to  be  attained  or  no;  or 
though  there  rs  nothing  of  arduousness  appearing  in  the 
case.     It  may  be  the  object  of  desire,  but  not  of  hope. 

And  most  manifest  it  is,  that  whosoever  are  not  thus 
born  spirit  of  .spirit,  have  not  any  desire  to  be  partakers  in 
this  kingdom  rightly  understood.  That  is,  'tis  not  possible 
that  an  unrenewed,  un.spiritual  heart  can  desire  the  em- 
ployment and  business,  the  purity  and  enjoyments,  of  that 
stale ;  or  the  Divine  presence  in  which  ihey  are  to  con- 
verse. All  by  which  they  can  so  much  as  cheat  them- 
.selves  in  the  ease,  is  only  this,  having  taken  up  a  defective 
or  false  notion  of  heaven,  or  a  future  stale  of  ble.ssedness, 
-hey  hope,  they  say,  to  be  happy  when  they  die,  without 


having  ever  formed  a  right  notion,  what  that  happiness  is, 
qr  wherein  it  consists.  But  be  it  what  it  will,  and  ihough 
it  is  never  so  mistaken  a  notion,  it  is  plain  they  desire  that 
happiness  which  they  do  desire,  only  as  it  is  put  in  com- 
parison with  hell,  not  as  it  stands  in  comparison  with 
earth.  They  had  rather  indeed  be  happy,  with  such  an 
imaginary  happiness  as  they  fancy  to  themselves  in  heaven, 
than  to  go  to  hell ;  but  they  had  rather  conlintie  on  earth 

Eerpetually,  enjoying  the  good  things  it  affords,  than  that 
eaven  itself,  though  suited  by  their  own  imaginations 
never  so  much  to  the  wish  of  their  own  hearts.  An  im- 
mortality on  earth  would  be  chosen  rather.  This  is  not  to 
desire  heaven  as  its  blessedness  or  chief  good  ;  for  what- 
soever I  desire  as  such,  I  desire  absolutely.  'Tis  impos- 
sible I  can  take  that  for  my  chief  good,  which  I  would  be 
content  never  to  enjoy.  As  much  as  they  pretend  to  desire 
heaven,  yet  they  wish  never  to  come  there,  if  they  could 
slay  in  this  world  always,  and  have  what  it  aBbrds  them. 
Therefore,  I  say,  they  most  absurdly  pretend  to  hope  for 
that  heaven,  as  their  best  good,  which  they  don't  so  much 
as  desire  ever  to  enjoy.     And, 

3.  There  is  a  great  deal  of  absurdity  in  the  pretence 
upon  this  account,  that  very  often  it  is  to  be  seen  through. 
It  is  so  thin  and  slight  a  cover  that  any  eye  may  even  see 
through  it.  All  who  are  hypocrites  are  not  artificial  ones: 
there  are  a  great  many  hypocrites,  and  the  far  greater  part 
of  them,  who  are  mere  bunglers  at  it ;  they  are  hypocrites 
without  any  skill  or  artifice ;  and  so  they  take  up  a  pre- 
tence which  any  body,  with  half  an  eye,  may  penetrate 
and  see  through.  As  if,  for  example,  a  person  who  pre- 
tends to  be  a  subject  of  God's  kingdom,  and  yet  makes  it 
manifest  in  the  course  of  his  conversation  that  he  stands 
in  no  awe  of  God  at  all,  which  is  a  prime  thing  in  that 
subjection.  So  the  case  is  very  often,  as  the  Psalmist  takes 
notice,  (Psalm  x.x;xvi.  beginning,)  The  wickedness  of  the 
wicked  saith  in  my  heart,  the  fear  of  God  is  not  before 
his  eyes.  His  wickedness  speaks  in  my  heart,  that  he  is 
one  fearless  of  God,  and  who  stands  in  no  awe  of  him. 
So  it  is  with  many  a  man  who  professes  somewhat  of  re- 
ligion, that  is,  who  doth  not  profess  atheism,  or  rebellion 
against  heaven;  yet  the  wickedness  of  his  course  and 
practice  is  such  as  to  speak  in  another  man's  heart,  sure 
this  man  has  no  fear  of  God  before  his  eyes.  Now  how 
absurd  is  this,  to  put  on  a  covering  and  disguise,  which 
doth  not  hide  a  man  at  all !  The  whole  course  of  their 
lives  proclaims  them  to  be  no  other  than  earthly,  carnal 
worldlings,  while  they  pretend  to  be  designing  for  heaven ; 
for  every  one  who  professes  a  relation  to  this  kingdom,  is 
understood  to  stand  related  not  only  to  the  inchoate  but 
the  consummate  state  of  it,  or  the  kingdom  of  heaven. 
But  while  ihey  pretend  themselves  to  do  so,  ihe  pretence 
is  easily  to  be  seen  through,  and  they  who  observe  the  or- 
dinary course  of  their  conversation,  discourses,  and  de- 
signs,'easily  see  that  they  are  mere  compositions  of  earth ; 
and  unless  you  can  suppose  a  clod  of  clay  caa  be  carried 
up  into  heaven,  Ihey  are  never  like  to  come  :here.  It  is  to 
be  seen  that  they  are  men,  as  it  were  made  of  earth  ;  and 
all  Iheir  discourses,  converses,  actions,  and  designs,  smell 
of  earth.  It  is  therefore  observable,  that  no  man  can  make 
himself  more  ridiculous,  ihan  when  he  takes  upon  himself 
to  act  a  part,  to  act  it  partially,  and  when  he  goes  to  per- 
.sonate  another  man,  to  do  it  absurdi'y :  why  he  had  better 
have  contented  himself  to  have  a.ipeared  only  in  his  ow-n 
likeness,  and  in  his  natural  face  and  posture.  Thus  the 
ea,se  is  with  such  hypocrites;  t^ey  do,  it  maybe,  disguise 
themselves  quoad  hoc,  as  to  this  particular  thing;  but  then 
ihey  lay  themselves  open  in  something  or  other  else.  Just 
as  if  some  vain  person  should  mightily  pride  himself  in 
some  gay  rich  apparel,  which  he  hail  thrown  on  upon 
some  part  of  him ;  and  nil  the  olher  parts  appeared  clothed  * 
with  nothing  but  rags,  or  exposed  to  view  more  shameful 
nakedness.  How  ririiculous  should  we  account  such  a 
person  !     And, 

4.  The  pretence  with  many  is  an  evanid  thing,  and  soon 
vanishes  away.  And  then  how  great  is  the  absurdity  to 
make  myself  be  thought,  if  I  could  then  succeed  so  far  to 
be  thought,  such  a  one  yesterday,  and  lo-day  discover  my- 
self to  be  quite  another  !  They  who  pielend  to  be  of  this 
kingdom  of  God,  and  the  appearance  from  whence  they 
would  gain  to  themselves  that  estimate  and  reputation,  be- 


524 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  VU. 


mg  nothmg  that  hath  life  in  it;  as  not  being  born  or  con- 
natural to  the  new  creature ;  it  will  then  soon  be  a  with- 
ering and  vanishing  thing.  As  Job  speaks  of  the  hypo- 
crite ;  Can  a  rush  grow  without  mire  1  Job  viii.  11.  Can 
there  be  verdure  and  greenness,  and  fair  appearance,  and 
nothing  at  all  to  maintain  it  1  A  mere  spider's  web,  such 
a  thing  is  the  best  pretence  of  the  hypocrite ;  why,  how 
soon  is  it  swept  away  !  It  is  very  apparent,  that  the  living 
Toot  being  wanting,  that  which  is  merely  external  of  a 
person's  religion,  will  in  tract  of  time  become  tiresome, 
and  he  will  be  very  well  content  to  throw  it  away  himself, 
when  he  finds  it  to  be  for  convenience.  So  we  find  Job 
speaking  again  concerning  the  hypocrite,  chap,  xxvii. 
10.  Will  he  delight  himself  in  the  Almighty  1  Will  he 
always  call  upon  God  1  That  is,  he  will  not  be  always 
religious ;  for  calling  upon  God  there,  is  only  a  synech- 
dochal  expression  for  religion  in  general.  Will  he  always 
call  upon  God  1  No,  surely  ;  for  he  doth  not  delight  him- 
self in  the  Almighty,  and  hath  not  a  temper  of  spirit  suited 
to  God;  the  habitual  disposition  of  his  soul  is  opposite 
and  averse  ;  God  is  one  in  whom  he  can  take  no  pleasure ; 
and  then  you  may  be  sure  he  will  not  call  upon  him 
always ;  his  religion  will  have  an  end,  and  he  will  soon 
grow  weary.  And  how  absurd  a  thing  is  it  to  take  up 
and  wear  a  while  a  disguise,  and  have  afterwards  a  kind 
of  an  unhappy  necessity  come  upon  me  to  have  it  made 
appear,  1  did  but  act  a  part,  and  no  more  !  That  is  the 
first  thing.     But, 

2.  It  is  without  any  valuable  design.  For  what  is  there 
to  be  got  by  it,  for  a  man  to  pretend  himself  to  be  a  loyal 
subject  of  God's  kingdom,  who  never  had  his  heart  changed 
and  renewed,  and  made  suitable  to  the  laws  and  constitu- 
tions of  it?  Why  certainly  nothing  worth  designing, 
whether  you  consider  the  matter  with  reference  to  God  or 
man.  In  reference  to  man  ;  him  indeed  you  may  deceive ; 
but  that  is  to  no  purpose.  In  reference  to  God,  though 
that  were  to  never  so  great  a  purpose,  yet  him  you  can 
never  deceive.  'Tis  true  you  may  deceive  man  ;  but  what 
is  to  be  got  by  it  1  What  is  the  hope  of  a  hypocrite  though 
he  gain,  when  God  takes  away  his  soul  I  Job  xxvii.  8. 
Alas !  what  a  pitiful  little  will  the  greatest  gain  dwindle 
into,  when  God  comes  to  take  away  his  soul !  What  is  he 
the  better  for  it  theni 

But  as  to  God,  what  rational  design  can  a  man  form  to 
himself,  in  reference  to  him,  by  pretending  to  be  what  in 
this  case  he  is  not  1 

1.  It  is  plain  he  can  never  deceive  God  by  that  pretence. 
"  Be  not  deceived,  God  is  not  mocked."  You  do  but  de- 
ceive yourselves,  as  if  he  had  said,  by  attempting  to  de- 
ceive him.  Every  man  shall  reap  as  he  sows ;  he  who 
sows  lo  the  flesh,  shall  of  the  flesh  reap  corruption  ;  he 
who  sows  to  the  Spirit,  shall  of  the  Spirit  reap  life  ever- 
lasting. Gal.  vi.  8..  You  do  but  deceive  yourselves,  and 
not  at  all  impose  upon  God,  if  being  flesh  you  look  for  any 
better  issue  of  things,  than  what  is  suitable  to  your  slate 
and  temper  ;  and  if  not  being  spiritual  you  have  any  ex- 
pectations of  that  state  of  blessedness,  which  is  only  agree- 
able to  such  a  temper.  That  puts  the  matter  quite  out  of 
doubt,  you  cannot  deceive  God  in  the  case.     But, 

2.  You  will  highly  provoke  him,  even  by  an  attempt  of 
it,  or  admitting  an  imagination  in  your  own  hearts,  that 
you  can  do  it.  For  what  higher  an  affront  can  we  put 
upon  the  infinite  and  eternal  God,  than  to  suppose  him 
like  one  of  the  idol  gods  of  the  nations,  who  hath  eyes  to 
sees,  and  sees  not  1  Who  would  ever  worship  him  as  a 
deity,  whom  we  think  we  could  impose  upon  by  a  lie,  or 
a  false  appearance  1  Indeed  there  cannot  be  a  greater 
absurdity,  and  no  man  can  au  more  inconsistently  with 
himself,  than  at  once  to  profess  homage  to  an  object,  and 
think  it  possible  at  the  same  time  to  impose  a  cheat  upon 
it.  It  is  truly  to  deface  my  own  acl :  I  give  him  worship ; 
that  carries  the  face  and  appearance  of  very  high  thoughts 
which  1  have  of  him,  and  as  if  1  took  him  for  a  very  ex- 
cellent being ;  but  to  think  to  impose  upon  him  by  a  piece 
of  falsehood,  that  carries  the  appearance  of  the  meanest 
and  most  despicable  thoughts  of  him  which  can  be  ima- 
gined. And  therefore  we  find  with  what  severity  the  holy 
God  speaks,  in  that  case,  of  any  man,  who  does  but  say  in 
his  heart,  I  shall  have  peace,  though  he  walks  after  the 
imaginations  of  his  heart:  My  jealousy  shall  smoke  against 


that  man,  Deut.  xxLx.  19.  "  What,  will  he  take  up  such 
contemptuous  thoughts  of  me  1  I  will  make  him  pay  dear 
for  that  very  thought,  and  my  jealousy  shall  smoke  against 
him." 

3.  By  this  attempt  to  impose  upon  the  blessed  God  by 
false  appearances,  we  bring  in  very  pregnant  convictive 
testimony  against  our  own  souls.  Hypocrisy  always  does 
that.  There  is  no  man  who  plays  the  hypocrite,  but  that 
which  he  counterfeits,  and  whereof  he  puts  on  the  appear- 
ance, he  doth  thereby  proclaim  it  to  be  good,  and  valu- 
able ;  otherwise  why  doth  he  imitate  or  counterfeit  ■? 
People  are  not  wont  to  put  on  a  false  appearance,  to  make 
themselves  seem  worse  than  they  are,  but  to  make  them- 
selves appear  better :  and  their  very  practice  in  this  thing 
carries  this  testimony  with  it  against  themselves,  that  they 
judge  that  to  be  better,  and  yet  decline  it.  They  judge 
that  to  be  a  good  whereof  they  thought  fit  to  clothe  them- 
selves with  the  show ;  they  practically  acknowledge  it  to 
be  a  good,  and  thereby  give  a  mighty  testimony  against 
themselves.  Thou  thoughtest  it  a  good  and  desirable 
thing  to  be  a  Christian ;  otherwise  why  didst  thou  seem 
one  ?  to  be  sincere ;  otherwise  why  didst  thou  pretend  to 
it  1  And  if  ihou  dost  think  so,  why  didst  thou  not  aim  to 
be  such  a  one  1     Beside, 

4.  They  hereby  lose  the  opportunity  which  they  might 
otherwise  have  had  of  becoming  what  they  seemed  to  be. 
The  moralist  speaks  about  the  business  of  wisdom,  Multi 
ad  sapieiUiavi pervenissent,  nisi  se  ad  sapientiam  pervenisse 
putarant :  Many  had  attained  to  be  wise,  had  they  not 
thought  themselves  to  be  already  so.  If  they  had  not  co- 
zened themselves  with  the  appearance  of  it,  many  might 
have  come  to  have  been  sincere.  And  'tis  a  miserable 
thing  to  please  oneself  with  the  shadow,  all  that  time 
wherein  one  should  have  been  getting  the  substance,  till 
th^  time  is  expired  and  gone. 

But  here  now  a  question  may  perhaps  arise,  by  some 
such  person  or  other,  who  may  fear  himself  not  yet  to  be 
sincere,  and  may  therefore  say,  "  What  am  I  to  do  in  this 
case  1  while  I  think  1  am  not  sincere,  and  while  perhaps 
that  really  is  my  case  1  Am  1  to  throw  away  all  my  pro- 
fession 1  Or  am  I  to  profess  enmity  against  God?  Being 
not  yet  regenerate,  and  therefore  not  yet  a  subject,  must  I 
therefore  profess  myself  a  rebel  V  It  would  be  very  ea,sy 
to  discover  what  is  duty  in  this  case,  if  we  do  but  consider 
and  fasten  upon  what  is  only  faulty  in  it.  Now  whereso- 
ever there  is  hypocrisy  there  must  be  some  good  wanting; 
and  there  must  be  the  present  appearance  and  semblance 
of  that  good  which  is  wanting.  Thus  it  is  in  the  present 
case.  This  good  is  wanting,  a  real  subjection  of  heart 
and  spirit  to  the  laws  and  constitution  of  God's  spiritual 
kingdom,  which  is  only  brought  about  by  the  new  birth. 
Well,  but  here  is  the  appearance  of  it  too,  else  there  could 
not  be  hypocrisy.  Now  let  us  consider  where  the  fault 
lies  in  this  case  :  the  fault  cannot  lie  simply  in  the  ap- 
pearance, but  only  as  it  is  untrue ;  for  there  are  true  ap- 
pear2mces,  as  well  as  false.  The  appearance  therefore  is 
upon  no  other  account  faulty,  but  as  it  is  false ;  for  if  the 
good  were  there,  whereof  there  is  the  appearance,  the  ap- 
pearance would  not  only  be  lawful,  but  a  duty.  We  are 
to  hold  forth  the  word  of  life,  by  which  we  have  been 
made  to  live ;  as  the  apostle  directs,  Phil.  ii.  16.  Now 
therefore  inasmuch  as  the  fault  here  is,  that  while  there 
is  such  an  appearance,  that  good  doth  not  snbessc,  there 
is  not  that  good  underneath  which  there  ought  to  be  ;  so 
the  thing  now  to  be  done,  is  not  to  throw  away  the  ap- 
pearance, but  to  have  the  good  supplied;  that  is,  in  this 
case,  to  be  restlessly  intent  to  obtain  that  Spirit,  and  the 
vita!  influences  and  operaiions  of  it,  by  which  that  great 
transforming  work  may  be  done.  And  how  great  encou- 
ragement is  there  for  this  at  his  hand,  who  hath  told  us, 
that  if  earthly  parents,  who  are  evil,  will  give  good  gifts 
to  their  children  ;  bread  rather  than  a  stone  ;  a  fish  rather 
than  a  scorpion ;  how  much  rather  will  our  heavenly 
Father  give  the  Holy  Spirit  to  them  who  ask  it !  It  is  not 
because  this  Spirit  is  out  of  our  power,  and  not  at  our 
command,  that  we  have  not  the  influences  and  operations 
of  it,  according  to  our  need ;  but  because  we  apprehend 
not,  and  will  not  admit  the  serious  apprehension,  of  our 
need.  It  is  a  kind  of  contempt  of  this  blessed  Spirit  that 
these  pleasant  vital  influences  are  so  little  valued  by  crea- 


Sebm.  VIII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


5se 


tnres  lost  in  darkness  and  death ;  that  we  rather  content 
ourselves  to  be  desolate,  and  seem  careless  whether  we 
live  or  die  for  the  present ;  or  are  happy  or  miserable  to 
all  eternity.  It  is  upon  such  accounts  as  these  that  the 
blessed  Spirit,  though  the  Author  and  Fountain  of  all  love, 
and  goodness,  and  benignity,  and  sweetness,  retires  ;  and 
that  resolution  seems  taken  up,  "  My  Spirit  shall  no  longer 
strive."  It  is  no  wonder  if  it  don't,  when  there  is  so  little 
apprehension  of  our  need  of  him,  so  little  dependance 
upon  him ;  so  little  craving,  and  seeking,  and  solicitude, 
whether  it  be  an  indweller  in  our  souls,  or  no  :  as  if  the 
doctrine  of  the  Holy  Ghost  were  a  strange  and  new  thing 
to  our  ears  ;  or  we  had  not  yet  heard  whether  there  was  a 
Holy  Ghost  or  no. 


SERMON  Vm.* 

Several  inferences  have  been  recommended  to  you  al- 
ready, and  others  remain  to  be  added.    As, 

5.  Inference,— That  the  depravation  of  a  man's  nature 
in  the  state  of  apostacy  is  total. — Being  bom  denotes  a 
total  production,  and  the  thing  produced  is  only  somewhat 
substituted  in  the  room  of  the  nature  depraved :  and  what 
was  corrupted  and  what  is  substituted  instead  of  it,  must 
necessarily  be  commensurate  and  proportionable  to  one 
another.  If  a  man  should  have  a  leg  or  arm  perish,  he 
would  not  say,  the  production  of  that  arm  was  a  being 
born  ;  for  being  born  is  the  production  of  all  the  parts  to- 
gether, not  of  this  or  that  single  part  alone.  And  hence 
it  is  that  that  which  is  corrupted,  and  that  which  is  anew 
produced,  are  in  Scripture  spoken  of  under  the  name  of  a 
man  ;  an  old  man,  and  a  new  man.  The  frame  of  graces, 
that  impress  of  holiness,  wherein  the  new  creature  doth 
consist,  must  be  understood  to  be  a  whole  entire  body  of 
graces ;  as  the  sins  which  meet  together  originally  in  the 
nature  of  man,  are  called  by  the  name  of  the  body  of  the 
sins  of  the  flesh,  which  is  to  be  destroyed ;  and  elsewhere, 
the  body  of  sin.  It  is  therefore  a  forlorn  miserable  state 
that  men  are  antecedently  in  to  their  being  born  spirit  of 
spirit.  And  it  is  of  no  small  consequence,  that  it  be  dis- 
tmctly  understood,  and  sink  into  our  hearts,  that  this  depra- 
vation is  total,  and  that  we  need  to  be  made  new  through- 
out. As  we  have  it  in  2  Cor.  v.  17.  If  any  man  be  in  Christ 
he  is  a  new  creature  ;  old  things  are  passed  away,  and  all 
things  are  become  new.  Where  this  is  not  understood,  it 
is  of  most  unhappy  consequence  in  these  two  respects — I. 
Men  take  not  up  right  thoughts  of  the  distressedness  of 
their  own  case ; — and,  2.  By  consequence  they  never  apply 
themselves  to  the  proper  business  of  the  redress  of  it. 

1.  They  never  take  up  right  thoughts  of  the  wretched- 
ness of  their  ovm  case.  They  understand  neither  the  ex- 
tent of  it,  nor  wherein  it  doth  especially  consist.  They 
understand  not  how  extensive  it  is  in  a  twofold  respect, 
that  is,  to  the  subject  disaffected,  and  the  object  whereunto 
they  are  disaffected.  There  is  a  twofold  totality  to  be 
considered  in  this  matter,  both  subjective  and  objective. 
The  subject  is  disaffected  universally  in  every  faculty  ;  the 
mind,  and  judgment,  and  will,  and  conscience,  and  affec- 
tions, and  executive  powers  ;  and  by  a  kind  of  participa- 
tion, the  whole  outward  man.  The  apostle  app^ing  pas- 
sages out  of  the  Old  Testament,  runs  over  the  several 
parts ;  Their  throat  is  an  open  sepulchre,  the  poison  of 
asps  is  imder  their  lips,  their  feet  make  haste  to  shed  blood, 
&c.  Rom.  iii.  This  is  little  apprehended  by  them  who 
consider  not  the  work  to  be  wrought  under  the  notion  of 
a  birth,  which  supposes  the  antecedent  corruption,  which 
always  leads  the  way  to  generation,  to  have  heen  univer- 
sal and  total. 

And  it  is  as  little  considered,  that  this  disaffection,  as  it 
hath  spread  itself  through  the  whole  subject ;  so  it  refers 
to  the  whole  object,  which  they  ought  to  be  otherwise  af- 
fected to  :  that  is,  the  whole  law  of  God,  or  the  entire  sum 
of  their  duly.  They  make  nothing  of  it,  considered  as  a 
duty  and  enjoined  by  God,  and  whereby  they  pay  a  respect 
and  homage  to  him ;  and  indeed  every  act  of  duty  should 
•  Preached  Feb.  6lh,  1(77,  at  Coniwainer's  Hall. 


be  in  that  regard  an  act  of  religion ;  and  that  religion  is 
of  no  value,  if  this  don't  run  through  it,  and  is  only  the 
body  and  carcass  of  it,  but  not  the  soul  and  spirit.  This 
is  not  understood,  that  in  reference  to  every  part  of  duty 
which  is  enjoined,  there  is  a  disaffection  in  the  spirits  of 
men,  and  they  are  to  every  good  work  reprobate :  i.  e.  they 
don't  k-now  how  to  make  proof  of  themselves,  or  approve 
themselves  in  any  work  they  imdertake  which  is  truly 
good ;  and  cannot  accordingly  be  approved  of  God  in 
what  they  do  or  go  about. 

But  besides  that  the  extent  of  this  wretched  case  is  not 
understood  by  such  as  don't  consider,  that  a  total  depra- 
vation is  now  befallen  the  nature  of  man  ;  so  that  is  waived 
and  overlooked  which  is  the  special  thing  in  respect  botk 
of  the  object  and  subject,  wherein  the  misery  of  tneircase 
doth  more  principally  lie  :  that  is,  in  respect  of  the  sui> 
ject,  the  prmcipal  depravation  is  in  the  heart ;  in  resps-J; 
of  the  object,  the  principal  is  towards  God  himself  "True 
it  is  indeed  that  by  the  corruption  which  hath  spread  itself 
through  the  world,  men  are  become  hateful  to  God,  and 
haters  of  one  another;  very  ill-tempered  towards  one  an- 
other ;  but  we  may  observe  that  men  are  a  great  deal  more 
easily  brought  to  civility,  than  religion  ;  and  are  with 
much  less  ado,  whatever  their  tempers  and  dispositions 
are,  brought  to  be  kind  one  to  another,  than  to  take  up 
loyal  and  dutiful  affections  towards  God,  and  deport  them- 
selves suitably  towards  him.  Nothing  is  more  plain  than 
that  this  depravedness  which  is  in  the  spirits  of  men,  ami 
which  this  begetting  them  of  the  Spirit  is  to  cure,  hath  fo! 
its  principal  subject  and  seat,  the  heart ;  and  for  the  prin- 
cipal object,  the  blessed  God.  That  is,  the  heart,  as  that 
doth  contain  within  the  compass  of  it,  the  judgment,  will, 
and  affections  of  the  soul,  will  by  no  means  endure  to  be 
exercised  about  God.  Notional  thoughts  men  can  tell  how 
to  employ  about  him,  without  any  great  trouble  to  them- 
selves ;  they  regret  it  not ;  but  deeply  to  consider,  and 
with  a  design  to  choose  him  as  their  God ;  to  desire  after 
him,  to  love  him,  and  delight  in  him,  and  fear  before  him 
as  such ;  therein  the  great  disaffection  of  the  spirit  of  a 
man  towards  God  doth  especially  discover  itself  This 
men  will  not  understand,  while  they  apprehend  not  that 
the  thing  to  be  effected  by  regeneration,  is  to  make  them 
new  at  the  heart;  and  to  renew  the  heart  principally  to- 
wards God  :  "  Create  in  me  a  clean  heart,  O  God ;  renew 
a  right  spirit  within  me."  When  once  that  woik  is  done, 
then  this  becomes  the  sense  and  posture  of  the  soul ;  "  As 
the  heart  panteth  after  the  water  brooks,  so  panteth  my  soul 
after  thee,  O  God."  A  renewed  soul  presently  turns  itself 
to  God,  and  hath  a  bias  put  upon  it,  which  inclines  it  to- 
wards him :  "  Whom  have  I  in  heaven  but  thee  ?  and  there 
is  none  on  earth  I  desire  in  comparison  of  thee."  He  is 
singled  out  as  the  one  Good,  in  which  the  soul  doth  centre 
and  rest ;  "  One  thing  have  I  desired  of  the  Lord,  that  I 
may  dwell  in  the  house  of  the  Lord  for  ever :"  i.  e.  dwell 
in  the  Divine  presence,  and  be  always  nigh  to  God. 

But  this  great  disaffection  of  the  heart  towards  God,  is 
still  overlooked  by  the  generality  of  men,  as  if  they  did 
not  need  to  be  cured  in  this  respect.  And  herein  they  are 
very  much  confirmed,  because  it  is  become  so  customary  a 
thing  never  to  make  such  kind  of  reflections  upon  them- 
selves which  may  naturally  and  probably  lead  to  the  dis- 
covery of  their  case,  in  this  regard.  Men  don't  compare 
themselves  with  the  rule,  and  what  it  requires  the  dispo- 
sitions of  men's  spirits  to  God  should  be.  It  summarily 
saith,  "  Love  the  Lord  thy  God  with  all  thy  .soul,  and  all 
thy  strength,  and  ail  thy  mind."  And  they  don't  com- 
pare themselves  with  the  examples  of  holy  men ;  for  such 
they  can't  but  read  of,  if  they  consult  their  Bibles;  and 
such  they  may  possibly  sometimes  converse  with,  who  can 
sav  somewhat  of  the  disposition  of  their  spirits  towards 
God;  how  pleasant  it  is  to  be  conversant  with  him;  how 
they  can  entertain  themselves  in  solitude,  and  w-hat  a  so- 
lace it  is  to  a  vacant  and  leisure  hour,  wherein  they  can 
be  entirelv  taken  up  in  conversing  with  God.  They  don't 
compare  themselves  w'ith  the  rule,  or  with  other  holy  men  ; 
but  they  compare  themselves,  as  the  apostle  speaks,  with 
themselves,  (2  Cor.  x,  12.)  and  so  ihey  are  not  wise,  or 
never  come  to  understand  themselves.  They  only  com- 
pare themselves  with  themselves;  and  they  find  they  agree 


526 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  VIII. 


with  themselves  well  enough ;  that  is,  they  are  such  to-day 
as  they  were  yesterday  ;  and  this  week,  as  last ;  and  this 
year,  as  the  year  before,  and  for  many  years  past.  They 
agree  with  themselves  very  well,  and  so  only  comparing 
Shemselves  with  themselves,  they  never  come  to  under- 
stand the  case.  And  this  is  very  natural  for  men  to  do, 
and  not  to  compare  themselves  with  any  thing  which  will 
be  a  reproof  to  them,  or  look  ill  upon  them.  And  indeed 
if  they  took  measure  of  their  own  spirits  by  the  rule,  or 
by  another  good  and  holy  man,  they  would  say,  "  Things 
are  not  so  with  me  as  they  should  be,  and  as  with  such 
and  such  it  is."  When  I  put  myself  upon  atrial,  I  find  I 
have  no  disposition  of  heart  to  love  God  ;  good  thoughts 
of  him  are  not  at  all  delightful  to  me.  But  when  they 
compare  themselves  with  themselves,  they  can  say,  "  I 
don't  vary  from  myself;  just  such  a  temper  of  spirit  as  1 
had,  I  have."  And  so  they  think  all  is  well,  and  never 
grow  wise,  or  come  to  be  instructed  concerning  the  truth 
of  their  case.  But  if  this  great  principle  of  truth  could 
once  obtain  to  be  fixed  in  the  minds  of  men,  that  there 
hath  been  a  total  depravation,  and  their  whole  souls  are 
disaffected  to  the  whole  of  their  duty ;  and  especially  to- 
wards God,  and  all  that  duty  which  more  immediately 
terminates  on  him ;  they  would  have  quite  other  thoughts 
concerning  the  distressedness  of  their  case,  than  is  com- 
mon with  them.  And  'tis  of  ill  consequence  that  so  plain 
and  great  a  truth  as  this  is  overlooked. 

2dly,  Hence  also  they  apprehend  not  wherein  their  re- 
dress must  lie.  They  are  apt  either  to  think  that  some 
partial  reformation  is  sufficient,  and  if  they  are  reformed  a 
little  in  this  or  that  particular  thing,  then  matters  will  be 
right  and  good,  and  will  be  well  with  them.  If  the  drunkard 
take  up  and  become  sober,  he  thinks  concerning  himself, 
that  he  is  a  new  man.  If  an  unjust  person  admit  a  con- 
viction, or  it  may  be,  is  taught  a  little  prudence  by  ob- 
serving how  much  any  thing  of  that  kind  reflects  upon 
his  reputation,  and  .so  he  orders  his  affairs  with  more  ex- 
actness, he  is  ready  to  look  upon  himself  as  regenerate. 
But  if  it  were  considered  that  there  must  be  a  being  born, 
and  that  I  am  in  a  total  corruption;  surely  another  cure 
^rould  be  thought  of  than  that,  and  it  would  appear  no 
more  proportionable  to  the  case,  than  a  man  whose  body 
was  all  over  leprous,  and  full  of  sores,  would  acquiesce 
in  the  cure  of  a  slight  scratch  in  his  little  finger. 

And  as  they  apprehend  such  a  partial  reformation  suf- 
ficient, so  they  apprehend  too  from  hence,  that  a  vital  prin- 
ciple is  unnecessary.  It  is  very  true  indeed,  that  with 
only  some  partial  maim  a  principle  of  life  may  consist, 
but  a  universal  corruption  imports  death.  If  the  case 
were  therefore  understood  aright,  men  would  see  it  ne- 
cessary in  order  to  their  cure,  that  they  should  be  made 
alive,  and  a  principle  of  life  put  into  them ;  which  a  total 
depravation  speaks  to  be  absent.  They  would  never  think 
themselves  well  till  then,  and  would  find  that  as  they  are 
alienated  from  the  life  of  God ;  so  their  business  was  to  be 
made  alive  to  God,  and  to  Jesus  Christ,  as  those  who  have 
been  dead.     But  again, 

6.  Inference. — Since  in  order  to  any  one's  partaking  of 
God's  kingdom,  he  must  be  born  spirit  of  spirit,  we  infer 
further,  that  whosoever  becomes  truly  and  sincerely  reli- 
gious, a  new  creature  is  transinitted  and  communicated  to 
him. — This  being  not  understood,  it  is  all  a  man's  busi- 
ness, to  contrive  and  form  for  himself  an  artificial  reli- 
gion ;  and  there  are  several  sad  consequences  ensue  there- 
upon.   As, 

1.  Men  attempt  to  perform  what  is  proper  to  the  Divine 
life  without  it.  The  actions  of  the  Divine  life  which  are 
visible  to  men,  carry  a  kind  of  amiableness  in  them,  in 
the  common  consciences  of  men ;  and  they  attempt  those 
actions  which  are  done  from  a  principle  of  life,  without 
considering,  that  to  be  sincerely  religious,  is  to  have  a 
new  nature.  They  think  to  do  these  actions  without  that 
life  ;  just  as  he  who  is  observed  in  story,  to  have  attempted 
the  setting  up  of  a  carcass  of  one  newly  dead;  he  would 
fain  have  it  stand  in  the  posture  of  a  living  body,  but  how 
to  make  it  stand  so  he  knew  not.  The  head  falls  one  way, 
and  the  hands  another,  and  the  legs  tremble  under  it :  at 
last  he  cries  out,  "Deest  aliquid  intus,  There  wants  some- 
thing wilMn."  Just  so  do  men  busy  themselves  to  make 
an  artificial  frame,  which  is  indeed  a  dead  carcass  of  reli- 


gion ;  they  can't  tell  how  to  inspirit  it,  and  it  will  upon  no 
terms  do,  but  hang  and  waver  this  way  and  that.  And 
hence  therefore, 

2.  All  the  actions  of  religion  become  exceeding  grievous 
and  irksome,  and  no  pleasure  is  taken  in  them.  You 
know  it  is  a  very  easy  thing  for  a  man  to  move  to  and  fro 
his  own  living  body,  where  he  will;  pass  into  a  .speedy  or 
slower  motion,  as  he  sees  cause,  without  any  considerable 
pain  or  difficulty ;  but  it  would  be  a  very  tedious  thing  to 
move  to  and  fro  a  dead  carcass ;  that  would  put  him  to 
greater  pain.  Here  lies  the  difference  between  these  two 
sorts  of  men ;  a  man  truly  religion.?,  and  who  therefore 
hath  a  new  creature  communicated  to  him,  (as  there  is 
where  any  are  begotten,)  and  other  men.  When  any  don't 
consider  this,  their  business  is  to  make  up  an  external 
frame  of  religion,  and  to  act  and  move  and  carry  it  to  and 
fro  with  them ;  and  that  is  alike  burdensome  as  for  a  living 
man  to  move  to  and  fro  a  dead  carcass.  But  to  one  who 
is  truly  and  .■spiritually  alive,  his  new  nature  which  is  com- 
municated to  him,  doth  in  a  natural  way  animate  the 
frame  of  religion,  in  which  he  is  to  act ;  so  that  the  actions 
of  it  are  easy  and  light,  as  all  the  acts  of  nature  are. 

3.  Hence  it  is,  that  they  are  so  manifestly  defective  im- 
itations of  religion.  Their  attempts  and  essays  to  do  like 
religious  men,  have  notorious  and  observable  flaws  in 
them,  because  they  do  not  consider,  there  must  be  given  a 
new  nature,  before  I  become  truly  religious.  Some  think 
it  is  only  to  do  as  men  are  taught,  or  only  as  a  piece  of 
art,  And  when  we  go  to  imitate  only  a  natural  action, 
there  will  be  some  very  observable  flaw  and  defect,  some 
visible  disparity  in  the  attempt ;  as  if  you  should  make  a 
puppet  act  just  like  a  living  child,  the  difference  would  be 
soon  discovered.     And  hence, 

4.  Religion  comes  to  be  given  over.  Whereas  where  it 
ever  comes  to  be  taken  up  as  an  artificial  thing,  it  is  taken 
up  on  design  of  some  present  advantage  and  convenience; 
therefore  if  the  inconveniences  which  shall  come  to  you 
thereby  be  greater  by  continuing  it  than  laying  it  aside, 
the  reason  why  it  was  taken  up  being  vanished,  itself  must 
needs  cease.  If  the  conveniences  are  not  greater  in  a 
course  of  religion,  than  the  inconveniencesthey  sought  to 
avoid,  the  religion  itself  must  needs  cease  of  course  ;  and 
so  it  commonly  doth.  But  where  religion  is  in  a  man  as 
a  nature,  it  can't  do  so.  I  can  easily  lay  aside  my  cloak, 
but  not  my  flesh,  which  is  vitally  united  with  me,  and  is 
one  thing  with  me,  by  a  principle  of  life  which  runs 
through  me.  It  is  therefore  of  great  concernment  truly 
and  thoroughly  to  understand  this,  that  wherever  any  be- 
come truly  religious,  a  new  nature  is  communicated.  Be- 
ing taught  only  signifies  the  acquisitions  of  art ;  but  being 
born,  and  principled,  and  constituted  of  such  a  complex- 
ion, signifies  a  stayed  invariable  principle  of  those  actions 
which  proceed  from  it. 

7.  Inference — That  the  constitution  of  God's  kingdom 
must  needs  be  spiritual ;  for  men  are  born  into  it  spirit  of 
spirit. — It  hath  been  a  great  modem  controversy,  as  well 
us  an  ancient  one,  among  philosophers,  whether  the  con- 
stitution of  the  universe  is  o{  primnrdia,  which  are  mecha- 
nical, or  spermetical  and  vital.  It  is  a  dangerous  thing 
when  this  comes  to  be  a  matter  of  doubt  in  religion,  whe- 
ther the  constitution  of  this  divine  kingdom  is  mechani- 
cal or  vital.  According  as  the  greater  part  of  men  prac- 
tise, and  as  their  habitual  temper  is,  it  seems  as  if  it  were 
thought  that  Christianity  is  nothing  else  but  a  piece  of  me- 
chanism. But  certainly  if  you  are  born  into  this  king- 
dom, as  they  who  come  truly  into  it  spirit  of  spirit ;  then 
the  constitution  of  this  kingdom  is  not  mechanical,  or  an 
artificial  contexture  of  things  ;  but  a  frame  of  things 
which  doth  in  a  spiritually-natural  way  grow  up  towards 
that  pitch  it  is  designed  to  ;  and  is  that  spirit  of  life  which 
doth  diff"use  itself  through  all  the  mystical  body  of  Christ ; 
which  makes  the  connexion  between  part  and  part,  and 
keeps  the  body  entire  and  firm  to  itself,  and  makes  it  a 
consistent  and  stable  thing.  And  hereupon  it  must  needs 
be  consequent, 

1.  That  whatever  there  is  of  disagreement  among  Chris- 
tians, who  are  the  living  members  of  this  kingdom  and 
body,  it  must  needs  be  unnatural.  The  reason  is,  that  all 
who  are  of  this  kingdom,  and  truly  belonging  to  it,  are 
born  into  it,  and  in  that  birth  partafee  of  one  and  the  same 


Seem.  VIII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


897 


nature,  by  which  they  are  connaturalized  to  one  another, 
and  to  their  common  Lord  and  Head;  He  who  sanctifieth, 
and  they  who  are  sanctified,  are  all  of  one,  (Heb.  ii.  11.) 
or  make  one  entire  piece.  Wherefore  now  what  there  is 
of  disagreement  among  Christians,  must  needs  be  preter- 
natural, and  beside  nature.  And  hence  it  is  consequent, 
that  it  must  needs  proceed  from  ill  designs  :  that  is,  from 
the  devil  and  his  instruments,  who  make  it  their  business, 
what  they  can,  to  act  persons  diversely ;  when  if  these 
things  be  left  to  their  natural  course,  and  the  new  nature 
in  men  is  permitted  to  act  tmdisturbedly,  and  according 
to  lis  genuine  tendency,  it  would  all  rim  one  way.  It  is 
needful  to  be  well  aware  of  this,  whatever  there  is  of  dis- 
agreement is  accidental  to  it,  and  certainly  proceeds  from 
a  foreign  enemy,  and  somewhat  without  it,  which  sets  such 
things  on  foot,  and  keeps  them  on  foot,  with  an  ill  design 
towards  this  kingdom.  If  the  new  nature  did  run  its  course, 
and  were  not  accidentally  disturbed,  by  what  is  not  of  the 
constitution  of  this  kingdom,  it  would  certainly  run  the 
same  way.  It  is  one  thing  to  say  what  is  the  constitution 
of  the  persons ;  and  another,  what  is  the  constitution  of 
them  as  members  of  this  kingdom  and  bom  into  it.  The 
corruption  of  their  own  hearts,  is  extrinsical  to  the  con- 
stitution of  this  kingdom ;  for  'tis  only  so  far  as  they  are 
new  born  that  they  are  members  of  this  kingdom.  The 
sphere  and  verge  of  this  kingdom  doth  properly  and  di- 
rectly take  in  only  the  spiritual  part.  It  is  a  sphere  of 
spirituality ;  and  what  there  is  in  it  opposite  thereunto,  is 
alien  to  the  constitution  of  it,  and  doth  not  belong  to  it.  It 
is  a  great  thing  to  be  well  posse.ssed  with  this  apprehension, 
that  the  great  enemy  of  this  kingdom  does  certainly  fo- 
ment whatever  there  is  of  disagreement  among  them  who 
are  born  the  vital  members  of  it ;  and  it  must  be  under- 
stood to  proceed  from  an  ill  design.    And, 

2.  It  must  argue  an  evil  state,  and  the  prevalency  of  a 
contrary  principle.  If  there  be  divisions  among  you,  are 
you  not  carnal "?  1  Cor.  iii.  3.  They  who  are  of  this  king- 
dom are  spiritual ;  they  are  born  into  it  spirit  of  spirit ;  so 
they  come  into  it.  Therefore  so  far  as  there  is  a  prevail- 
ing disagreement  and  dividedness  in  the  state  of  things  in 
the  church  of  Christ;  so  far  the  persons  who  are  of  that 
state  are  in  a  decay,  and  lapsed  into  carnality,  and  things 
grow  worse  and  worse,  as  the  church  grows  more  divided. 
That  spiritual  principle  which  agrees  to  every  member  of 
this  kingdom,  as  he  is  born  into  it,  drives  all  to  oneness.  It 
proceeds  from  God,  and  tends  to  him ;  all  are  children  of 
the  same  Father,  and  they  are  all  begotten  to  one  and  the 
same  great  and  lively  hope  of  an  eternal  and  undefiled  in- 
heritance. The  primordia  of  the  new  creature  necessarily 
leads  to  unity,  among  all  who  are  of  this  kingdom. 

3.  Where  there  is  any  departure  from  this  said  oneness, 
there  is  so  much  of  the  decay  of  the  spiritual  nature,  by 
the  communication  whereof  men  are  said  to  be  born  into 
this  kingdom.  So  much  disunion  as  there  is,  so  much 
carnality ;  and  the  church  is  then  in  a  languishing  state 
spiritually,  when  it  is  in  a  divided  state.  The  not  con- 
sidering this  is  attended  with  a  double  mischief  very  ob- 
vious; that  is,  that  in  different  respects,  thediSerences  and 
disagreements  among  Christians,  are  thought  greater  and 
less  than  indeed  they  are.  They  are  thought  greater  than 
they  are,  because  it  is  not  considered  how  the  nature  which 
is  every  where  communicated  among  the  true  members  of 
this  kingdom,  doth  make  them  substantially  one,  in  the 
great  and  main  and  more  principal  things.  There  is  a 
greater  stress  put  upon  the  differences  of  those  who  are 
Christians  indeed,  than  there  ought,  or  can  be,  in  com- 
parison of  the  small  things  wherein  they  differ.  And  they 
very  much  mistake  who  think  ihem  to  be  great ;  for  they 
necessarily  agree  in  one  common,  new,  spiritual,  divine 
nature  and  principle  of  life:  and  it  is  impossible  they 
should  disagree  in  anyone  thing,  comparatively  to  so  great 
a  thing  as  this.  Whatsoever  other  differences  there  are, 
they  are  comparatively  little,  in  respect  of  their  agreement 
in  this.  They  cannot  differ  so  but  they  are  all  one  in  Christ 
Jesus ;  whoever  is  in  Christ  is  a  new  creature,  they  all 
come  in  him  under  one  mould  and  stamp  by  their  new 
creation. 

But  then,  in  another  respect,  the  difference  is  thought  a 
great  deal  less  than  indeed  it  is  among  Christians.  Con- 
sider Christians  who  are  truly  and  sincerely  such,  and  so 


the  difference  can't  be  so  great  as  many  times  it  is  thought; 
but  then  consider  the  difference  between  those  who  are 
Christians  in  truth,  and  those  who  are  only  so  by  profes- 
sion; and  there  the  difference,  for  the  same  reason,  must 
be  greater  than  it  is  commonly  thought  to  be ;  for  there 
the  difference  is  between  a  living  thing  and  a  dead ;  as 
much  as  between  a  piece  of  nature  and  art,  a  man  and  a 
statue.  So  that  it  is  a  very  vain  kind  of  confidence  which 
such  pretend  to,  who  because  they  have  made  a  shift  to 
imitate  and  resemble  a  Christian,  they  think  the  case  is 
well  with  them,  when  as  yet  they  may  as  much  differ  from 
them  whose  case  is  truly  good,  as  a  living  man  doth  from 
a  dead  carcass. 

8.  Inference. — That  love  to  God  cannot  but  be  charac- 
teristical  to  every  regenerate  person — For  every  such  a  one 
is  a  child  of  Goti,  and  born  of  him  ;  and  certainly  it  ought 
to  be  looked  upon,  as  the  property  of  a  child,  to  love  the 
Father,  If  you  love  him  who  begat ;  that  is  supposed  and 
taken  for  granted,  as  a  thing  not  to  be  doubted,  1  John  v.  1. 
And  therefore  to  have  a  heart  destitute  of  the  love  of  God, 
and  having  no  love  to  him,  is  a  most  unreasonable  and 
unnatural  thing;  and  a  certain  argument,  that  one  is  not 
his  child,  and  hath  not  been  born  spirit  of  spirit.  'Tis  very 
true  there  maybe  so  great  a  degeneration  in  the  old  de- 
cayed nature  of  man ;  but  in  the  new  nature,  there  can  ne- 
ver be  such  a  degeneration,  as  that  a  person  born  of  God 
should  not  love  him.  It  would  be  the  greatest  inconsistency 
imaginable ;  and  therefore  a  certain  argument,  that  such 
were  none  of  God's  children.  For  though  it  is  very  rrue 
indeed,  as  it  is  commonly  observed,  that  love  doth  descend, 
more  than  ascend ;  from  him  who  begets,  to  them  who  are 
begotten ;  so  love  in  this  case  more  especially  doth  a  great 
deal  more  descend  from  God  to  them  who  are  born  of  him, 
than  ascend  from  them  to  him.  But  though  it  descends  a 
great  deal  more,  yet  it  doth  really  and  truly  a,scend  to  him, 
though  not  indeed  so  much.  There  is  nothing  more  con- 
natural to  the  new  creature  than  the  love  of  God.  The 
very  heart  and  soul  of  the  new  creature  is  love  to  him  pri- 
marily, and  therein  lies  the  end  of  the  new  creation,  to 
form  a  person  to  God.  "  God  is  love,"  and  every  soul  who 
is  begotten  anew  by  him,  is  turned  into  a  like  nature,  and 
becomes  love,  as  God  is  love.  "  He  who  dwells  in  love, 
dwells  in  Gtod ;  for  God  is  love,"  There  can't  but  be  a 
love-commerce,  more  or  less,  between  God  and  every  new- 
born soul.  As  the  true  mother,  in  that  great  proof  of 
Solomon's  wisdom,  was  distinguished  by  her  love  to  her 
child  ;  so  we  may  proporlionably  say,  that  a  child  of  God 
is  distinguished  by  that  love  which  works  towards  God. 
We  find  some  whom  it  never  touchelh  to  have  God  dis- 
honoured and  disgraced ;  but  it  goes  to  the  heart  of  a  true 
child  of  God,  when  his  Father  is  struck  at,  his  name  re- 
proached and  torn,  or  anv  thing  done  against  his  interest. 

y.  Inference,— How  great  is  the  obligation  upon  all  the 
regenerate  to  the  love  of  one  another.  If  you  love  God, 
how  can  it  be  but  you  must  have  a  love  for  them  who  love 
God  ;  who  have  all  one  parent,  all  partake  of  one  and  the 
same  nature,  all  e-xpecting  the  same  inheritance;  who 
have  one  and  the  same  spirit,  the  .same  hope  and  calling'? 
Upon  the  consideration  of  their  being  new  born,  'tis  evi- 
dent they  must  have  the  same  Father  and  inheritance  :  If 
children,  then  heirs  ;  and  joint-heirs  with  one  another,  as 
well  as  with  Christ,  Rom,  viii,  17,  And  every  one  who 
loveth  him  who  begat,  loveth  him  also  who  is  begotten  of 
him.  By  this  we  know  that  we  love  the  children  of  God, 
&c. 

10.  Inference, — We  further  infer,  that  the  reason  is  evi- 
dent, why  the  proper  means  of  their  regeneration,  or  spirit- 
ual birth,  are  very  dear  to  renewed  souls.  There  is  a 
spirituallj'-natural  reason  for  it.  There  are  those  in  the 
world,  who  cannot  believe  otherwise,  but  it  must  be  folly 
and  fanaticism,  or  a  mere  humour  and  affectation,  that 
any  should  discover  that  love  to  the  word  of  the  Gospel, 
or  the  ministry  of  the  Gospel,  which  they  do.  But  if  men 
would  consider  this,  it  would  give  them  a  natural  account 
of  this  love.  For  is  it  not  natural  to  love  the  means  by 
which  even  my  very  nature  itself  halh  been  communicated 
to  me,  and  by  which  I  am  what  I  am  1  The  apostle  gives 
us  the  reason  whv  we  should  love  the  word  ;  As  new-born 
babes  desire  the  sincere  milk  of  the  word,  that  ye  may 
grow  thereby,  (1  Pet.  ii.  2.)  i.  e.  as  those  who  by  it  are 


THE  WORK  OP  THE  HOLY  SPIRIT 


Serm.  IX. 


new-bom.  It  is  a  violence  to  the  new  nature  of  the  child- 
ren of  Grod,  to  withhold  from  them  the  word  of  the  Gos- 
pel, and  the  ministry  of  it,  which  hath  been  instrumental 
to  iheir  new  birth  ;  and  can't  but  infer  pain  and  anguish, 
to  be  abridged  and  deprived  of  what  was  so  conducive  to 
their  spiritual  beings. 

Last  inference,  we  collect, — That  this  same  kmgdom 
and  church  of  God,  which  is  truly  and  really  so,  must 
needs  be  a  growing  thing.  All  who  are  of  it  are  born  into 
it,  and  so  become  as  it  were  naturally  subjects;  ttiere  is  a 
new  nature  communicated  to  all  who  are  in  it;  and  there- 
fore, it  being  made  up  of  the  spiritual  nature  and  life,  will 
grow,  till  it  comes  to  its  maturity.  Never  fear  but  it  wil/. 
grow,  behold  it  never  so  languishing,  never  so  assaulteii 
struck  at,  and  contested  against  For  ?l.l  who  are  bor/i. 
into  it  consist  of  spirit  and  life;  and  therefore  it  is  impos- 
sible, but  it  must  become  a  matiire  thing,  worthy  both  of 
the  great  Author  and  Pounder  of  it,  and  of  the  great  de- 
sign for  which  he  formed  it ;  namely,  that  he  might  have 
a  people  to  be  eternally  governed  by  a  placid,  gentle  em- 
pire, and  a  delightful,  easy  sway ;  who  should  be  ruled  by 
a  beck  and  a  nod ;  and  to  whom  every  intimation  of  his 
will  should  have  the  force  of  a  perfect  command,  without 
any  the  least  regret ;  and  that  all  the  subjects  of  this  king- 
dom should  partake  in  the  glory  of  it.  And  so  it  wiu  be 
a  living  kingdom,  and  will  be  a  growing  thing,  till  it  come 
to  that  glorious  maturity,  which  will  answer  both  the 
greatness  of  the  Undertaker,  and  the  excellency  of  the 
design,  for  which  this  new  nature  and  life  was  given  to  it, 


SERMON  IX.* 

Gal.  V.  25. 

If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Sp^/'it. 

In  asserting  the  office  of  the  Holy  Ghost,  or  that  work 
which  it  hath  undertaken  in  reference  to  the  spirits  of 
men,  we  have  already  spoken  of  one  great  act  of  that 
office  ;  i.  e.  the  regenerating  and  begetting  anew  of  souls 
into  God's  kingdom,  spirit  of  spirit.  We  have  now  two 
other  acts  before  us  in  these  words;  i.  e,  its  maintaining 
the  life,  and  causing  all  the  right  motion,  of  regenerate 
souls.  The  former  of  these  are  contained  in  the  supposi- 
■-ion ;  "  If  we  live  in  the  Spirit :"  the  latter  is  intimated 
in  the  inferred  precept ;  "  Let  us  walk  in  the  Spirit."  Both 
are  alike  imputed  to  the  Spirit  of  God  here,  and  it  is  re- 
presented as  the  very  element  of  life,  and  the  spring  of  all 
holy  motion  to  renewed  souls ;  which  fills  the  whole  region, 
as  it  were,  with  vitality,  in  which  they  converse,  and  draw 
their  continual  breath.  The  case  is,  in  this  respect,  much 
-ike  in  the  new  creation  as  in  the  old,  and  in  the  sphere 
of  grace  as  in  that  of  nature.  It  is  said  concerning  the 
natural  world,  that  it  doth,  as  it  were,  subsist  in  God ;  and 
it  is  spoken  of  the  new  creation  here ;  and  both  in  one 
form  of  expression :  In  him  we  live,  and  move,  and  have 
our  being,  Acts  xvii.  28.  And  here  we  read  of  living  in 
the  Spirit ;  and  walking  or  moving  in  the  spirit.  There 
is  only  this  difference  in  the  form  of  expression :  that 
whereas  we  have  three  distinct  phrases  used  to  set  forth 
the  dependence  of  the  natural  creation  upon  God ; — living, 
and  moving,  and  having  being  in  him; — there  are  only  the 
two  former  used  here  in  reference  to  the  new  creation, 
living  and  moving ;  living  in  the  Spirit  and  walking  in 
the  Spirit.  The  reason  of  the  difference  is  obvious,  that 
Vfe  have  in  reference  to  the  former,  that  superadded  ex- 
pression, "  and  have  our  being ;"  because  in  this  natural, 
material,  sensible  world,  there  are  many  things  which  are, 
that  do  not  live  :  but  with  the  new  creation  it  is  not  so  ; 
here,  to  live  and  to  he,  are  one  and  the  same  thing ;  and 
'tis  entirely  and  wholly  a  being  of  lift,  A  collection  of  all 
vital  principles  compose  and  make  it  up  what  it  is ;  and 
there  is  nothing  in  the  new  creation  concerning  which  it 
can  be  said,  it  is,  but  lives  not;  for  it  is  all  life  through- 
out. And  as  philosophy  has  been  wont  to  teach,  even 
*  Preached  February  13th,  1877,  at  Cordwainer'B  Hall. 


I  modern  philosophy  itself,  that  creation  and  conservation 
I  are  not  diverse  acts,  but  the  latter  only  the  former  con- 
I  tinned  ;  and  that  God  doth  by  the  continual  communica- 
tion of  the  same  influence,  by  which  he  created  and  made 
this  world,  keep  it  in  the  state  wherein  it  is,  that  it  doth 
not  relapse  back  into  its  old  nothing ;  that  there  would  not 
'  need  a  positive  act  of  God  to  destroy  the  world,  if  he  would 
I  turn  all  things  to  nothing  again,  but  only  to  suspend  and 
I  withnold  the  influence  by  which  every  thing  comes  to  be 
I  what  it  is  ;  so  it  is  in  the  new  creation,  or  in  the  new  crea- 
I  turi^  too.  The  very  suspension  of  that  influence  by  which 
I  It  began  to  be,  or  to  live,  (which  is  all  one,)  must  certainly 
I  infer  the  failure  and  extinction  of  the  whole. 
I  Think  therefore  what  it  would  be  if  all  vital  influence 
were  suspended  and  withheld  on  a  sudden  from  this  mate- 
rial and  sensible  world  in  which  we  converse.  You  might 
hereupon  frame  the  apprehension  within  yourselves,  of  the 
face  of  the  earth  all  on  a  sudden  bestrewed  with  the  dead 
carcasses  of  men  and  beasts,  the  beauty  and  pleasant  ver- 
dure of  it  all  vanished  and  gone,  and  nothing  left  in  time 
but  a  great  clod  of  dirt !  This  great  temple  of  the  Deity, 
which  he  inhabits  by  a  vital  pre.sence,  that  diffuses  life  up 
and  down  every  where,  all  turned  into  a  ruinous  heap.  If, 
I  say,  there  were  a  suspension  of  vital  influence,  supposing 
an  influence  continued  by  which  this  material  world  should 
still  be.  Why,  so  it  must  be^roportionably,  in  reference 
unto  the  new  creature  too.  'There  is  the  svbstratum  to  be 
considered,  which  is  a  part  of  the  natural  creation,  the 
soul  or  the  man  himself;  but,  that  vital  influence  being 
suspended  by  which  the  new  creature  was  made  to  be 
what  it  was,  there  is  nothing  left  but  a  dead  man,  a  dead 
soul  !  The  temple  of  the  Holy  Ghost  (as  we  must  sup- 
pose it  to  have  been,  beautified  and  adorned  with  the  Di- 
vine image  on  every  side,  in  every  part)  laid  waste  and 
desolate  !  Nothing  now  but  darkness  and  confusion,  and 
misery  and  death,  there  where  God  dwelt !  So  the  case 
would  be,  if  we  could  suppose  such  a  thing  as  the  suspen- 
sion of  that  influence,  by  which  the  life  of  the  new  creature 
first  began  to  spring  up. 

And  there  is  not  only  a  parity  in  the  cases,  but  in  some 
respects  a  sameness.  For  we  must  know  that  all  Divine 
influence  is  in  one  respect,  that  is,  ex  parte  principii,  one 
and  the  same,  and  only  differs,  or  is  diversified,  ex  parte 
termini,  according  as  it  doth  teiminate.  We  can't  con- 
ceive the  Divine  influences  to  be  distinguished  in  their 
Fountain,  that  is,  in  the  Divine  Being  itself,  the  Almighty 
Spirit,  whence  all  proceeds  and  flows  out.  That  Almighty 
Spirit,  if  you  consider  the  operations  of  it,  produces  di- 
vers, but  by  an  influence  that  is  radically  and  in  the  Foun- 
tain one  and  the  same.  As  in  reference  to  those  diversi- 
ties of  its  operations  that  were  performed  to  the  church,  as 
divers  as  they  were,  they  were  all  wrought  by  one  and  the 
same  .spirit.  The  spirit  of  prophecy  was  not  one  spirit, 
and  of  healing  another,  and  of  tongues  another;  but  one 
and  the  same  Spirit  did  thus  diversify  its  operations,  ac- 
cording as  the  products  were  divers  which  were  caused  by 
it,  and  which  it  was  afterwards  to  continue  in  that  being 
which  it  gave.  To  .suppose  a  difference  or  diversity  of  in- 
fluence in  the  Fountain  itself,  the  Divine  Being,  were  to 
suppose  God  to  differ  from  himself,  and  to  put  somewhat 
in  God  that  were  not  God  ;  a  thing  most  repugnant  to  the 
simplicity  of  the  Divine  Being.  But  the  Divine  influences 
may  be  diversified  terminatively,  according  to  the  sub- 
jects in  which  it  is  received.  Nature  is  various  in  this, 
and  that,  and  the  other  creature  ;  (speaking  of  rhe  natura 
naturata,ns,  for  distinction's  sake,  it  is  wont  to  be  called  ;) 
and  the  influences  are  diversified  according  to  those  divers 
natures  in  which  they  terminate,  and  according  to  the 
different  purpo.ses  which  the  exigency  of  those  natures  doth 
require  should  be  .served  and  complied  with.  And  so  that 
influence,  which  originally  and  in  the  Fountain  is  one  and 
the  same,  according  as  it  goes  forth  to  beget  and  continue 
a  variety  of  productions  of  this,  or  that,  or  another  kind, 
is  an  iiifluence  that  gives  and  that  preserves  being  to 
things  concerning  which  it  can  only  be  said,  they  are  .•  it 
is  a  vital  influence  to  things  that  live  ;  it  is  a  motive  in- 
fluence to  things  that  move;  it  is  an  intellectual  influence 
to  things  that  are  capable  of  understanding  ;  it  is  a  holy 
influence  unto  what  is  holy,  to  what  it  hath  made  holy, 


SSRII.  IX. 


m  REFERENCE  TO  PARTICULAR  PERSONS. 


and  is  to  continue  and  keep  so ;  it  is  ligkt,  as  it  terminates 
m  light ;  and  love,  as  it  terminates  in  love ;  and  power,  as 
it  terminates  in  power ;  and  holy  gracious  action,  as  it 
doth  terminate  in  such  actions. 

But  it  is  the  principle  of  such  actions,  the  subordinate 
principle,  here  signified  by  the  name  of  life,  or  included 
in  living,  that  we  are  now  to  speak  of:  and  we  shall 
speak  of  the  action  which  proceeds  from  that  life,  and 
show  how  that  hath  rise  also  from  the  Spirit,  when  we 
come  to  the  latter  part  of  the  text.  From  the  former  part 
the  truth  that  we  have  to  observe  you  may  take  thus — The 
blessed  Spirit  of  God  doth  contmue  and  maintain  that 
life,  whereof  it  hath  been  the  Author,  in  every  renewed 
soul. — We  shall,  in  speaking  to  this, — 1.  Very  briefly  open 
the  words  to  you,  that  we  may  clear  the  ground  which  the 
truth  recommended  to  you  hath  in  the  text,  and — Shall 
next  give  you  some  accoimt  of  the  thing  which  is  asserted 
therein. 

I.  As  to  the  former,  you  must  take  notice, 

1.  That  the  if  in  the  beginning  of  the  text  is  not  an  if 
of  dubiiatioL,  but  of  argumentation — "  If  ye  live  in  the 
Spirit." — The  apostle  does  not  say  so  as  doubting,  nor  was 
his  design  to  signify  that  he  had  a  doubt,  whether  they  did 
so,  yea  or  no  ;  but  supposing  or  taking  that  for  granted,  it 
is  only  a  form  used  by  him  (as  it  is  common  in  arguing 
h)'potheticaUy)  thereupon  to  reason  with  them  from  such 
a  supposed  principle.  The  (/therefore  signifies  as  much 
as  whereas,  or  since ;  since  or  inasmuch  as  ye  live  in  the 
Spirit,  therefore  walk  in  the  Spirit.  .  As  in  Col.  iii.  1.  If 
ye  then  be  risen  with  Christ,  seek  those  things  which  are 
above :  If  ye  be,  that  is,  "  Since  ye  are ;  it  is  the  appear- 
ance which  as  professing  Christians  ye  make,  the  aspect 
which  ye  vi.sibly  hold  forth  to  men,  viz.  that  of  persons 
united  with  Christ,  and  made  alive  by  him ;  since  ye  are 
risen  with  Christ,  therefore  set  your'affections  on  things 
above;  act  and  do  accordingly."  So  we  are  to  take  it  here, 
and  it  affords  us  a  clear  ground  for  a  positive  assertion, 
those  who  are  Christians  indeed  do  live  in  the  Spirit. 

2.  We  must  note,  that  to  live  cannot  reasonably  be  un- 
derstood as  intending  the  first  reception  of  the  principle  of 
life,  but  the  continuation  of  that  principle.  This  form  of 
expression,  viz.  by  the  present  tense,  is  commonly  used  to 
hold  forth  to  us  the  continuedness  of  any  thing ;  when  we 
don't  say  such  a  thing  was,  or  such  a'  thing  will  be,  but 
such  a  thing  is,  it  notes,  I  say,  the  continuedness  of  the 
thing  spoken  of;  inasmuch  as  the  present  time  is  that 
which  doth  connect  and  continue  the  two  parts  of  time, 
viz.  the  past  and  the  future.  And  the  continued  state  of 
this  life  is  after  the  same  manner  expressed  by  the  apostle 
in  the  2nd  chapter  of  this  epistle  to  the  Galatians,  verse  20. 
The  life  which  I  live  in  the  flesh  is  by  the  faith  of  the  Son 
of  God.  He  means  not,  that  he  only  first  began  to  live  that 
life  by  an  mfluence  received  from  the  Son  of  God,  but  that 
he  lived  from  day  to  day  that  life  which  he  did  live,  that 
spiritual,  divine  life,  by  faith  in  the  Son  of  God,  who  had 
loved  him  and  given  himself  for  him. 

Nor  again  must  we  understand  this  living  to  signify  the 
series  of  actions  only  proper  to  that  life ;  for  they  are 
afterwards  signified  by  the  name  of  walking  in  the  other 
part  of  the  text.  It  is  true  indeed,  that  living,  in  a  very 
common  notion  of  it,  does  denote  the  continued  series  of 
the  actions  of  one's  life,  whether  good  or  bad,  both  in 
Scripture  and  in  ordinary  language :  If  ye  live  after  the 
flesh,  ye  shall  die,  (Rom.  viii.  13.)  that  is,  if  ye  continue 
to  act,  or  walk,  or  converse  after  the  flesh,  according  as 
that  corrupt  principle  doth  incline  and  dictate,  ye  shalfdie. 
The  grace  of  God  that  bringeth  salvation  hath  appeared 
to  all  men,  teaching  us  that— we  should  live  soberly,  righte- 
ou,sly,  and  godly  in  this  present  world;  that  is,  act,  and 
walk,  and  converse  so,  Titus  ii.  U,  1-2.  And  in  common 
speech  we  use  to  say  such  a  man  lives  a  good  or  a  bad 
life,  intending  by  living,  the  course  of  his  actions  whether 
good  or  bad.  But  this  cannot  be  the  meaning  of  livino- 
here,  for  the  reason  before  mentioned ;  and  should  we  so 
understand  it,  there  would  neither  be  argument,  nor  indeed 
congruity,  in  the  apostle's  way  of  expressing  himself;  for 
it  would  amount  to  no  more  than  this;  If  ye  continue  to 
live  in  the  Spirit,  continue  to  live  in  the  Spirit;  or  if  ye 
continue  to  walk  in  the  Spirit,  continue  to  walk  in  the 


die  sense  between  these  two,  viz.  the  first  reception  of  the 

principle  of  life,  and  the  continued  series  of  the  actions  of 
that  life ;  and  that  middle  sense  is,  (as  hath  been  already 
intimated,)  the  continuation  of  the  vital  principle  itself  If 
ye  live,  that  is,  if  ye  have  the  principle  of  a  new  and  divine 
Ufe  continued  and  maintained  in  you,  walk  in  the  Spirit, 
as  those  principles  would  direct  and  guideyou  to  do.  Again, 
3.  We  must  note  that  by  Spirit,  or  the  Spirit,  is  mani- 
festly meant  the  blessed  eternal  Spirit  of  God,  the  Holy 
Ghost.  It  can't  be  meant  of  our  natural  spirit,  as  is  most 
evident ;  nor  can  it  be  meant  of  the  new  creature  itself, 
which  is  in  the  Scripture  called  spirit ;  (as  we  have  had 
occasion  lately  to  take  notice  again  and  again;)  for  of  the 
same  Spirit  which  is  here  spoken  of  you  have  an  enume- 
ration of  the  fruits  in  the  verses  immediately  foregoing; 
The  fruit  of  the  Spirit  is  love,  joy,  meekness,  temperance, 
&c.  These,  we  are  sure,  are  not  the  fruits  of  our  own 
natural  spirit ;  neither  can  they  be  said  to  be  the  fruits  of 
the  new  creature,  for  they  are  the  new  creature  itself,  those 
very  principles  whereof  the  new  creature  is  composed  and 
doth  consist.  It  is  therefore  manifest  that  by  the  Spirit  we 
must  understand  the  divine  eternal  Spirit,  the  blessed  Spirit 
of  God  itself 

And  for  that  form  of  expression,  "  in  the  Spirit,"  that 
particle  commonly  denotes  a  causative  influence,  and  sig- 
nifies as  much  as  by ;  q.  d.  If  ye  live  by  the  Spirit.  Many 
instances  might  be  given,  and  have  upon  some  other  occa- 
sion been  given,  to  show  that  the  particle  in  doth  some- 
times signify  by,  and  denotes  the  influence  of  an  efiicient 
cause.  But  then  it  must  be  noted  too,  that  it  denotes  the 
part  of  an  efiicient  cause,  or  a  casual  influence,  with  a  great 
deal  more  emphasis  than  if  another  form  of  expression  had 
been  used.  "  If  ye  live  in  the  Spirit."  Why  it  imports 
the  continual,  vital,  immediate  presence  of  the  Spirit  for 
this  purpose,  to  maintain  this  life.  "  If  ye  live  in  the 
Spirit ;"  as  if  the  soul  had  its  very  situs,  its  situation,  in  a 
region  of  life  which  the  Spirit  did  create  and  make  tinto 
it.  As  sometimes  the  continual  present  power,  and  do- 
minion, and  influence  of  wickedness,  or  some  wicked  prin- 
ciple, is  expressed  the  same  way,  by  being  in  the  flesh. 
When  we  were  in  the  flesh,  under  the  power  and  regnancy 
of  any  corrupt,  fleshly  principle,  the  motions  of  sin  which 
were  by  the  law,  did  work  in  our  members,  to  bring  forth 
fruit  imto  death,  Rom.  vii.  5.  And,  Thou  art  in  the  gall 
of  bitterness,  and  in  the  bond  of  iniquity,  as  it  is  said  to 
Simon  Magus,  Acts  viii.  23.  And,  The  world  lies  in 
wickedness ;  so  as  to  be  continually  receiving  in  and  im- 
bibing wickedness,  as  it  were  on  every  hand,  1  John  v.  19. 
In  like  manner  the  soul  is  represented  as  imbibing  life 
and  vital  influence  on  every  part ;  agreeably  unto  which 
notion,  some  (and  those  I  may  reckon  the  best  of)  philoso- 
phers have  been  wont  to  say,  that  it  is  a  great  deal  more 
proper  to  speak  of  the  body  of  a  man  as  being  in  his  soul, 
than  of  the  soul  as  in  the  body ;  that  the  body  is  in  the  soul, 
as  being  continually  clothed  with  vital  influence  on  every 
part,  and  which  it  diffuses  throughout ;  the  soul  being  as  an 
element  of  life  unto  the  body  all  the  while  they  do  converse, 
life  extending  even  unto  ail  the  extremities,  unto  the  most 
extreme  part  of  the  body  that  you  can  suppose.  So  is  the 
soul  spoken  of  here  in  reference  to  the  Spirit  of  God ; 
though  that  very  intimate  union  is  frequently  held  forth  to 
us  in  Scripture  by  a  kind  of  reciprocal  and  mutual  in-being 
of  one  in  the  other,  and  the  other  in  that.  "  He  that  dwells 
in  love,  dwells  in  God,  and  God  in  him ;"  they  do,  as  it 
were,  inhabit  one  another.  So  it  is  with  the  Spirit  of  God, 
and  the  soul  that  spiritually  lives  by  it:  it  is  in  the  Spirit, 
and  the  Spirit  is  in  it.  It  is  not  so  in  the  Spirit,  as  if 
there  were  any  thing  of  itself  more  intimate  to  it  than  the 
Spirit  is;  but  the  Spirit  doth  as  it  were  clothe  it  with  life, 
fill  it  with  life,  and  is  all  in  all  of  life  to  it. 

So  much  therefore  is  now  clear  to  you,  that  the  truth 
which  we  have  observed  hath  a  very  adequate  ground 
in  the  text.  "  If  ye  live  in  the  Spirit,"  since  ye  do  so. 
It  is  a  thing  to  be  concluded,  that  the  life  of  those  who 
are  Christians  indeed,  who  have  ever  come  to  be  spiritually 
alive,  is  to  be  maintained  and  continued  by  a  constant 
influence  of  the  blessed  Spirit. 

II.  Now  that  we  may  open  the  truth  of  the  thing  that  is 
asserted  and  contained  in  these  words,  it  will  be  requisite 


Spirit.    Wherefore  it  is  necessary  that  we  conceive  a  mid- 1  to  speak  distinctly,—!.  Concerning  the  life  that  is  to  be 


530 


THE  WORK  OF  THE  HOLY  SPIRIT 


Sehm.  IX. 


maintained, — 2.  Concerning  the  influence  that  maintains 
it. 

1.  Concerning  the  life  to  be  maintained.  Of  that  I  have 
need  to  say  the  less  because  we  have  had  occasio(i  to  speak 
largely  of  it  heretofore.  What  it  will  be  needful  to  say, 
you  may  take  in  these  few  propositions. 

1.  We  are  not  to  understand  it  of  natural  life,  no,  not 
even  of  the  soul  itself;  but  we  are  to  understand  it  of  life 
in  a  moral  sense,  or  if  you  will,  in  a  spiritual  and  divine ; 
I  intend  one  thing  by  the  expressions.  It  is  called  indeed 
the  Divine  life,  or  the  life  of  God  in  plain  terms,  Eph.  iv. 
18.  Being  alienated  from  the  life  of  God,  having  no  share, 
no  participation  in  the  Divine  life,  in  God's  life. 

2.  As  life  in  the  natural  sense  is  a  principle  of  action  ; 
so  life  in  the  moral  sense  is  a  principle  of  right  action,  or 
by  which  one  is  enabled  to  act  aright.  The  soul  of  a  man 
is  naturally  a  living,  vital,  active  being ;  it  is  naturally  so, 
i.  e.  it  belongs  to  its  very  essence  to  be  capable  of  acting. 
But  to  be  disposed  to  act  aright,  though  that  was  in  some 
respect  natural  to  it  too,  yet  it  was  not  inseparable,  as  sad 
experience  has  taught  us  all.  Though  the  spirit  of  a  man 
be  a  living,  and  consequently  an  active,  being,  made  such 
by  God  in  the  first  constitution  of  it,  it  is  not  to  be  supposed 
that  he  turned  such  a  being  as  this  loose  into  the  world 
when  he  made  it,  to  act  at  random,  and  according  as  any 
natural  inclination  might  carry  it,  or  external  objects  move 
it,  this  way  or  that;  but  it  being  not  only  a  living,  an 
active  substance,  but  intellectual  also,  and  thereby  capable 
of  government  by  a  law,  i.  e.  of  understanding  its  Maker's 
will  and  pleasure,  and  directing  the  course  of  its  actions 
agreeably  thereto,  God  hath  thereupon  thought  fit  to  pre- 
scribe it  a  law,  or  set  it  rules  to  act  and  walk  by.  Now 
the  mere  power  to  act  is  life  natural,  but  the  disposition  or 
ability  to  act  aright  is  a  supervening  life,  by  which  the 
soul  is  as  it  were  contempered  and  framed  agreeably  to  the 
law  by  which  it  is  to  act,  or  the  Divine  government  under 
which  it  is  placed. 

3.  The  prime  and  fundamental  law  which  enters  the 
constitution  of  the  Divine  government  over  reasonable 
creatures  is,  that  they  love  the  Author  of  their  beings,  his 
own  blessed  self,  above  all  things ;  and  consequently  as 
that  love  doth  dictate  most  directly,  that  they  be  devoted 
and  subject  unto  him  as  the  supreme  authority,  and  that 
they  delight  and  take  complacency,  and  seek  rest  and 
nlessedness,  in  him  as  the  supreme  good ;  both  which  are 
included  in  that  one  root  or  principle  of  love.  I  am  to 
love  him,  and  love  him  above  all,  and  then  I  do  of  course 
willingly  and  with  cheerfulness  devote  myself  to  him, 
being  acted  by  ihe  power  of  that  love  so  to  do,  and  seek 
blessedness  in  him  as  the  most  suitable,  the  most  agreeable 
good  to  my  soul. 

This  is  but  the  very  sum  and  substance  of  the  first  com- 
mandment, which  we  are  to  look  upon  as  fundamental  to 
all  the  rest ;  for  it  were  a  vain  thing  to  prescribe  any  fur- 
ther laws  as  a  God  to  those  who  will  not  take  him  for  a 
God  to  them. 

This  was  therefore  the  natural  method,  to  begin  the  law, 
the  frame  of  laws  and  constitution  of  government,  over 
reasonable  creatures,  with  this  grand  precept,  "  Thou  shalt 
have  no  other  God  but  me."  That  is,  "  I  will  be  to  thee 
the  prime  object  of  thy  love ;  which  love  shall  make  thee 
devote  thyself  to  me,  and  then  make  thee  delight  and  take 
complacency  in  me  as  the  supreme,  both  authority  and 
goodness."    Wherefore, 

4.  This  life  which  we  are  now  to  consider  as  to  be 
maintained,  must  principally  and  chiefly  consist  in  the 
love  of  God  ;  that  is,  a  propension  of  soul  towards  him 
above  and  beyond  all  things  else.  It  is  a  conformity  unto 
that  grand  precept,  "  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength ;"  a  direction  or  bent  of 
spirit  towards  God.  So  long,  or  so  far,  a  person  is  said  to 
live  spiritually,  as  the  main  bent  and  inclination  of  his 
heart  is  toward  God.  If  he  fall  from  God,  or  in  what 
degree  soever  he  doth  so  fall,  so  far  he  dies ;  there  is  a 
gradual  death  according  to  all  the  gradual  declensions  of 
the  heart  from  God.  God  is  the  great  term  of  this  life,  as 
we  have  had  occasion  to  inculcate  formerly.  When  it  is 
intended  to  be  spoken  of,  it  is  not  spoken  of  as  an  absolute 
thing,  but  is  distinctly  spoken  of  as  a  life  that  relates  and 


refers  to  God.  Alive  to  God,  (Rom.  iv.  11.)  and  it  follows, 
ver.  13.  Yield  yourselves  imto  God  as  those  that  are  alive 
from  the  dead,  yield  yourselves  living  souls  unto  God. 
And  the  apostle  speaking  of  that  life,  which  he  says  he  did 
live  by  faith  in  the  Son  of  God,  (Gal.  ii.)  speaks  of  it  as 
a  life  terminating  upon  God :  "  I  through  the  law  am  dead 
unto  ttie  law,  that  I  might  live  unto  God,"  ver.  19.  in  the 
next  vjer^e  to  which  you  read,  "  The  life  which  now  I 
live  inifthe  flesh,  I  live  by  the  faith  of  the  Son  of  God," 
'tis  a  me  that  comes  to  me  from  and  through  Christ,  and 
points  my  soul  directly  upon  God,  so  as  that  I  live  to 
him. 

5.  This  life  doth  also  comprehend  all  other  gracious 
principles  beside  that  great  radical  one  of  love  to  God, 
which  suit  the  Spirit  of  a  man  to  all  the  other  parts  of  the 
Divine  law,  or  all  the  other  laws  besides.  Whatsoever 
gracious  habit  or  disposition  doth  attemper  and  reconcile 
my  spirit  to  this  or  that  part  of  the  Divine  will  revealed  in 
his  law,  that  I  must  understand  to  be  a  principle  included 
within  the  compass  of  this  life  to  be  maintained.  For  we 
find  the  expression  used  to  signify  the  impress  of  the 
whole  frame  of  holiness  upon  the  soul ;  it  is  but  a  diverse 
expression  of  the  work  of  the  new  creature,  which  we  find 
expressed  again  and  again  in  Scripture  by  putting  the  law 
in  men's  hearts.  To  put  the  law  into  the  heart,  why,  that 
is  to  form  the  new  creature  there,  and  so  continue  that 
impression  upon  the  heart  and  maintain  it  there,  or  to 
continue  the  life  of  the  new  creature  in  the  soul.  Whence 
therefore  that  law  so  impressed  and  made  habitual  in  the 
spirit  of  a  man,  is  called  the  law  of  the  spirit  of  life  in 
Christ  Jesus,  Rom.  viii.  2.  And  hence  also  those  fruits  of 
the  Spirit  which  we  find  mentioned  in  this  chapter,  and 
immediately  before  the  text,  are  to  be  conceived  as  so 
many  vital  principles  all  belonging  to  the  constitution  of 
the  new  creature,  and  all  of  them  serving  to  conform  the 
spirit  of  a  man  unto  the  Divine  law.  After  the  mention 
of  all  those  several  principles  which  are  called  the  fruits  of 
the  Spirit,  it  is  said,  "  If  we  live  in  the  Spirit,  let  us  also 
walk  in  the  Spirit ;"  i.  e.  if  we  have  all  these  fruits  which 
are  so  many  living  principles  put  by  the  Spirit  of  God 
into  us,  if  we  have  them,  and  they  are  continued  and  kept 
alive  in  us;  then  let  us  walk  in  the  Spirit ;  act  and  do  ac- 
cording to  these  principles. 

6.  We  must  further  note,  that  not  only  the  continual 
being  of  all  those  vital  principles  which  are  called  the  fruits 
of  the  Spirit,  but  also  the  gradual  improvements  of  their 
life,  vigour,  liveliness,  do  all  belong  unto  this  life  consider- 
ed according  to  the  more  perfect  state  of  it.  For  there  is 
no  degree  of  this  or  that  thing,  but  hath  the  nature  of  the 
thing  in  it,  and  doth  belong  to  the  nature  of  the  thing. 
And  therefore  I  say,  that  by  life  here  we  must  understand 
not  barely  the  being  of  these  principles  continued  in  the 
soul,  but  supposing  that  the  soul  hath  been  improved  and 
grown  imto  some  strength  and  vigour,  whatsoever  main- 
tenance if  is  to  expect  of  that  good  state  unto  which  it  is 
arrived,  that  is  under  the  name  of  life  here  attributed  to 
the  Spirit,  as  it  is  its  proper  work  to  hold  the  soul  in  life; 
according  as  we  use  to  say,  speaking  concerning  the  natural 
life,  lion  vivere,  sed  val:re,  vita  est,  merely  not  to  be  dead, 
is  hardly  worth  the  name  of  living ;  but  to  be  in  health,  to 
be  strong,  and  lively,  and  vigorous.  We  must  conceive  it 
to  be  within  the  compass  of  the  Spirit's  work,  and  there- 
fore we  put  it  within  the  compass  of  the  object,  to  keep  up 
souls  in  a  lively  and  vigorous  state,  and  not  only  having 
put  vital  influences  into  them,  merely  to  preserve  Ihem  from 
being  extinct.  When  we  find  that  severe  animadversion, 
Rev.iii.  1.  Thou  hast  a  name  that  thou  livest  and  art  dead, 
it  appears  by  what  follows  that  he  doth  not  mean  by  death 
there,  simple  death,  as  if  there  was  nothing  of  life  left,  but 
a  gradual  deadness,  a  very  languishing  state ;  for  it  follows, 
"  Strengthen  the  things  which  remain,  that  are  ready  to 
die,"  (ver.  2.)  implying  that  to  live  so  languid  a  life  was 
hardly  worth  the  name  of  living;  they  were  rather  to  be 
called  dead  than  living,  while  the  case  was  only  so  with 
them.  Therefore  though  it  be  true,  that  such  a  languish- 
ing is  that  which  doth  befall  many  a  Christian  who  hath 
the  root  of  life  in  him,  yet  if  it  be  better  with  any,  and  if 
they  be  continued  in  a  Setter  state,  it  is  to  be  attributed  to 
the  Spirit  of  God  ;  they  "  live  in  the  Spirit."    If  they  live 

I  more  prosperously,  if  their  souls  flourisn,  and  are  in  a  good 


Serm.  X. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


531 


condition,  and  are  kept  on  therein,  it  is  all  owing  to  this 
Spirit ;  but  it  is  owing  to  men's  ownselves  if  they  be  in 
languishings  and  decays,  that  they  conform  not  themselves 
to  the  rules  and  methods  of  the  Holy  Ghost  in  which  they 
are  to  expect,  and  according  to  which  they  may  look  for, 
its  supplies,  whereof  we  shall  have  occasion  hereafter  to 
speak. 

7.  This  life  must  be  understood  to  include  too,  not  only 
the  principles  of  grace,  and  the  vigour  and  liveliness  of 
those  principles  ;  but  also  the  consolations,  the  pleasures, 
the  grateful  relishes  of  divine  and  spiritual  things,  which 
are  proper  to  the  new  creature  also.  For  it  is  usual  to 
distinguish  both  of  the  life  of  grace,  and  the  life  of  com- 
fort, as  comprehended  under  the  same  name  of  life  in  the 
general.  We  many  times  find  the  expression  used  to  hold 
forth  to  us  any  consolation  that  a  good  soul  hath  given 
into  It  upon  whatsoever  spiritual  account.  We  live,  says 
the  apostle,  if  ye  stand  fast  in  the  Lord,  1  Thess.  lii.  8.  It 
is  as  a  new  life  to  us,  a  revival  upon  a  distinct  and  super- 
added account,  unto  whatsoever  doth  more  naturally  and 
necessarily  concern  the  very  being  of  our  life.  And  there- 
fore according  to  what  measures  and  degrees  such  plea- 
sures, and  consolations,  and  joys  are  afforded  unto  good 
souls ;  we  must  imderstand  them  all  attributed  unto  the 
Spirit  of  God,  under  the  expression  of  our  living  in  the 
Spirit,  or  living  by  it. 

8.  As  the  tendency  of  this  life  is  towards  God  as  the 
term  of  it,  .so  the  root  of  it  is  from  God,  as  the  great  Au- 
thor and  Fountain  of  it.  It  must  be  imderstood  to  be  the 
life  of  God,  or  the  Divine  life,  upon  both  these  accounts, 
not  only  as  it  is  a  life  that  terminates  upon  him,  but  as  it 
is  a  life  that  rises  and  springs  from  him,  even  in  the  very 
first  rise  of  it :  for  none  can  tend  towards  God  but  by  him, 
by  a  power  and  inclination  that  is  received  from  him,  by 
which  he  draws  and  acts  the  soul  towards  himself  As 
was  noted  before,  that  very  life  by  which  the  apostle  says 
he  did  live  to  God,  he  says  he  received  it  by  faith  from 
the  Son  of  God,  who  had  loved  him,  and  given  himself 
for  him.     And  therefore, 

9.  This  life  doth  necessarily  suppose  union  with  God, 
with  Christ,  and  with  the  Spirit  of  God.  He  that  is  join- 
ed to  the  Lord  is  one  spirit,  I  Cor.  vi.  17.  Whosoever  it 
is  that  is  joined  to  the  Lord,  is  caught  into  a  union  of  spirit 
with  him,  and  that  Spirit  is  the  continual  source  of  life  to 
him.  It  is  not  only  vain  and  unintelligible,  but  most  mon- 
strously blasphemous,  to  imagine  such  a  thing  concerning 
this  union  an  if  it  were  an  essential  union  with  God,  or  a 
personal  union  with  any  of  the  persons  in  the  Godhead  : 
the  former  would  make  any  one  God ;  the  latter  would 
make  us  more  one  with  that  person,  than  the  persons  are 
with  one  another  ;  for  we  can't  say  that  the  person  of  the 
Father  is  the  person  of  the  Son,  or  that  the  person  of  the 
Son  is  the  person  of  the  Holy  Ghost ;  the  union  is  in  es- 
sence, not  in  person.  And  therefore  to  talk  as  some  have 
done  of  being  personally  united  to  Christ,  or  with  the 
Spirit  of  Christ,  imports  as  if  they  were  more  one  with 
Christ,  than  Christ  is  one  with  the  Father,  or  than  the 
Father  is  one  with  the  Spirit ;  for  personal  union  is  that, 
the  result  whereof  is  one  person  ;  and  so  the  two  natures 
of  Christ  are  united.  But  a  real  union  there  is  of  those, 
who  live  this  divine  life,  with  him  who  is  the  great  origin 
and  principle  of  it ;  for  it  were  a  most  unreasonable  and 
imintelligible  thing,  that  a  man  should  live  by  a  principle 
of  life  that  is  disunited  from  him.  There  must  always  be 
a  union  between  the  thing  which  liyes,  and  that  which  it 
lives  by.  I  can't  live  by  a  vital  principle  that  is  remote 
from  me,  or  wherewith  I  am  not,  in  one  sense  or  another, 
united.  And  it  were  very  absurd  to  think  that  such  words 
should  be  put  into  the  Bible  to  signify  nothing,  or  carry 
no  sense  with  them,  "  He  that  is  joined  to  the  Lord,  is  one 
Spirit."  Nor  can  that  union,  though  it  doth  not  signify  so 
much  as  an  essential,  or  a  personal  union,  (both  which,  as 
I  have  said  to  you,  are  absurd  and  blasphemous,)  carry  so 
little  as  a  mere  presence  of  Grod,  for  he  is  equally  present 
to  all,  more  intimate  to  every  creature  than  it  is  to  itself; 
but  it  doth  over  and  beside  carry  this,  that  there  is  a  Di- 
vine presence  specified  by  such  ends,  for  which  it  is 
vouchsafed  upon  such  peculiar  terms,  upon  which  such  a 
presence  is  not  vouchsafed  to  others ;  that  is,  he  is  present 

*  Preached  February  20th,  IS78,  at  Cordwainer'a  Hall. 


to  them  with  whom  he  is  thus  united,  as  a  spring  and  prin- 
ciple of  life  to  them  ;  he  is  present  for  this  very  purpose, 
to  form  them  for  himself,  to  incline,  and  to  continue  their 
souls  inclined  towards  himself,  and  so  more  and  more 
gradually ;  to  dispose  and  fit  them  to  glorify  him,  to  be  the 
instruments  of  his  glory,  and  to  be  glorified  with  him,  or 
to  be  the  subjects  of  his  glory.  This  is  the  special  end  for 
which  he  is  present,  and  which  doth  distinguish  his  pre- 
sence. For  we  can't  (as  was  said  before)  suppose  that  ex 
parte  Dei,  on  God's  part,  one  part  of  him.self  can  be  more 
present  than  another,  for  that  were  to  make  God  to  differ 
from  himself;  but,  with  reference  to  the  effects  and  ends, 
which  such  an  influential  presence  doth  work,  there  is  a 
difference ;  he  is  present  .so,  as  to  do  such  a  work  in  those, 
to  whom  he  is  thus  present,  as  he  will  not,  as  he  doth  not, 
do  in  others ;  so  as  to  be  the  continual  spring  of  such  mo- 
lions,  and  such  workings  and  lendencies,  as  others,  where 
he  will  not  so  exert  his  influence,  are  strangers  to.  And 
then  he  is  present  with  them  too  upon  terms  suitable  to 
those  ends  ;  that  is,  as  having  bound  himself  to  them  to  be 
their  God,  and  so  to  be  all  that  to  them  which  it  belongs  to 
him  to  be,  as  he  undertakes  to  be  the  God  of  any.  He  is 
their  God,  engaged  to  be  with  them  by  his  continual  vital 
pre.'ence  through  time,  and  in  all  eternity.  Such  a  union, 
that  is,  an  intimate  presence  for  such  purposes,  and  upon 
such  terms,  is  supposed  in  this  life,  and  therefore  must  he 
supposed  to  be  maintained  and  continued  all  the  while 
this  life  is  continued  ;  that  is,  the  soul  is  held  with  God 
and  kept  close  to  him  by  bonds  of  union,  kept  firm  and 
tight  between  him  and  them. 

Thus  you  have  some  account  of  the  first  of  these  heads 
which  we  propo.sed  to  open  to  you,  riz.  tlie  life  to  be  main- 
tained. It  would  become  us  to  make  some  present  reflec- 
tion upon  what  hath  been  said  at  this  time  ;  and  that  is, 
since  we  have  heard  so  much  said  concerning  such  a  life 
as  this,  (and  more  heretofore,)  "  certainly  there  is  such  a 
life."  The  thought  ofl'ers  itself,  that  such  a  life  is  not 
merely  talked  on, "or  is  not  a  mere  empty  notion,  but  there 
must  certainly  be  such  a  real  thing.  This  distinct  sort  of 
life,  though  besides  what  other  kinds  of  life  are  more  ob- 
vious to  the  common  notice  of  the  world,  is  indeed  a  hid- 
den life,  a  secret  life  :  Your  life  is  hid  with  Christ  in  God, 
Col.  iii.  3.  But  the  hiddenness  of  the  thing  doth  suppose 
it  to  be,  for  that  which  is  not,  can't  be  hid ;  so  far  is  it 
from  carrying  a  supposition  or  an  inference  that  it  is  not. 
We  ought  therefore  to  possess  our  souls  of  this  apprehen- 
sion, (think  men  of  this  matter  what  they  will,)  there  is 
really  a  certain  sort  of  life  which  doth  distinguish  a  holy 
man  from  a  mere  man,  as  truly,  as  there  is  a  natural  life 
which  doth  distinguish  a  mere  man  from  a  carcass,  from 
the  deserted  trunk  and  body  of  a  man.  And  when  we 
consider  so,  how  can  we  forbear  to  lay  our  hands  upon 
our  hearts,  and  ask  ourselves  the  question ;  "  Do  I  live 
this  life,  vea  or  no  1  Do  I  feel  myself  to  live  ■?  Do  I  feel 
an  inclination  and  bent  of  heart  towards  God ;  some  prin- 
ciples of  life,  springing  up  from  the  divine  root,  which 
carries  my  soul  towards  that  blessed  object :  that  I  am 
acted  from  God  to  God  in  my  oidinary  course  1"  We 
can't  have  a  greater  question,  or  of  more  concernment  in 
all  this  world^  to  deal  with  our  souls  about,  and  therefore 
let  it  be  seriously  thought  of. 


SERMON  X.* 

We  are  upon  the  first  act  of  the  Holy  Spirit  in  refer- 
ence to  souls  born  of  it,  held  forth  to  us  in  this  scripture, 
riz  in  the  supposition,  from  whence  we  have  observed- 
Thai  the  blessed  Spirit  of  God  doth  by  its  own  influence 
maintain  the  life,  whereof  it  hath  been  the  Author  unto 
regenerate  souls. 

And  here  we  propounded  to  speak,— 1,  Of  the  hie  to  be 
maintained,  and— 2.  Of  the  influence  which  maintains  it. 
Of  the  former  we  have  spoken  already,  and  are  now  to  go 
on  to  the  latter.  ,,.,,• 

Concerning  which  we  shall,— 1.  Show  what  kind  of  m- 


532 


THE  WORK  OP  THE  HOLY  SPIRIT 


Serm.  X. 


fluence  it  is , — 2.  How  is  it  ascertained  unto  regenerate 
souls.  Or,  give  you  some  account  of  the  nature  and  of 
the  certainty  of  it. 

Of  the  former  you  may  have  some  account  by  consider- 
ing such  properties  of  it  as  those  that  follow,  viz. 

1.  It  is  a  most  free  and  arbitrary  influence.  It  is  a  most 
gracious  influence  you  know,  in  the  very  notion  whereof 
the  purest  liberty  is  implied,  wherein  it  has  first  to  do  with 
souls,  as  is  subjoined  to  the  scripture  before  discoursed  of 
in  John  iii.  8.  It  is  represented  as  "  the  wind  that  blow- 
eth  where  it  listeth."  In  operations  of  this  kind  the  Spirit 
delights  to  discover  and  magnify  a  kind  of  sovereignty 
and  royalty.  It  is  a  very  awful  word  which  hath  refer- 
ence, as  we  find,  unto  that  consideration.  Work  out  your 
own  salvation  with  fear  and  trembling,  in  Phil.  ii.  12. 
The  consideration  is  immediately  added,  that  "  God  work- 
eth  in  us  to  will  and  to  do  of  his  own  good  pleasure." 
And  I  conceive  there  are  two  things  hinted  to  us  in  that 
expression,  vi^.  that  whatsoever  he  doth  of  this  kind,  he 
doth  with  delight,  taking  a  complacency  in  it,  and  enjoy- 
ing, as  it  were,  his  own  act ;  "  he  exercises  loving-kind- 
ness in  the  earth,"  and  in  no  kind  or  manner  of  operation 
so  as  in  this,  because  herein  he  doth  delight.  And  it  also 
intimates,  that  what  he  doth  herein,  he  doth  upon  no  obli- 
gation ;  he  doth  at  the  rate  of  most  absolute  liberty,  so  as 
that  he  might  do,  or  might  not  do.  Liberv.m  est  quod  poluit 
non  fuissc,  That  is  free  which  might  not  have  been.  "  He 
works  of  good  pleasure,"  having  no  other  tie  upon  him 
than  what  he  takes  on  and  lays  upon  himself;  and  there- 
fore "  work  out  your  salvation,"  saith  the  apostle,  "  with 
fear  and  trembling."  He  works  now ;  you  don't  know  whe- 
ther he  will  by  and  by,  if  you  neglect  him  now.  There- 
fore is  the  blessed  Spirit  mentioned  with  that  distinguish- 
ing title  of  the  free  Spirit :  Uphold  me  with  thy  free  Spirit, 
Psal.  li.  12.  It  is  not  only  efficiently  so,  as  the  great  Au- 
thor of  liberty  unto  those  souls  upon  whom  it  works  effect- 
ually, and  with  saving  operations,  as  is  the  sense  of  what 
we  find  said  in  2  Cor.  iii.  17.  Where  the  Spirit  of  the  Lord 
is,  there  is  liberty ;  liberty  communicated  by  it  unto  those, 
who  by  the  Spirit  of  the  Lord,  as  it  after  follows,  behold- 
ing as  in  a  glass  his  glory,  are  changed  into  the  same  image 
from  glory  to  glory.  Whilst  it  refines  them,  it  enlarges 
them,  defecates  them,  makes  them  capable  of  ascending, 
and  renders  them  some  way  adequate  to  a  large,  universal, 
all-comprehensive  good  ;  it  is  not,  I  say,  only  so  a  free 
Spirit,  but  it  is  in  itself  free,  a  Spirit  that  so  works  as  was 
not  to  be  expected,  and  that  cannot  be  prescribed  unto. 
Who  hath  directed  the  Spirit  of  the  Lord,  or,  being  his 
counsellor,  hath  taught  him  1  Isa.  xl.  13. 

2.  It  is  a  very  various  influence,  in  the  degrees  of  its 
communication  and  operation.  It  may  well  be  so,  as  being 
most  free.  It  is  not  communicated  alike  unto  all  who 
have  been  born  of  this  Spirit,  nor  to  all  those,  nor  to  any 
of  them,  alike  at  all  times.  Some  have  more  light  and 
joy,  more  strength  and  vigour,  than  others  have  ;  and  the 
same  persons  have  themselves  their  more  lucid  and  turbid 
intervals,  and  in  their  time  there  is  often  a  very  quick 
succession  of  night  and  day ;  there  is  sorrow  in  the  night, 
and  a  calm  in  the  morning,  and  quick  interchanges  of 
such  darkness  and  light,  as  in  Psalm  xxx.  5.  Which  va- 
riations do  proceed  partly  from  sovereignity,  as  hath  been 
said  ;  but  partly  also  from  paternal  justice.  From  sove- 
reignty we  may  suppose,  in  great  part,  this  Spirit  comes 
and  goes,  even  as  it  will,  as  to  its  more  observable  com- 
munications, to  discover  its  liberty ;  but  oftentimes  it  varies 
the  course  of  its  dispensation,  and  the  state  of  the  soul 
with  whom  it  hath  to  do,  in  a  way  of  paternal  justice. 
For  as  we  know  that  there  is  such  a  thing  as  economical 
justice  as  well  as  political,  among  us,  so  there  is  a  justice 
too  which  the  holy  God  doth  exercise  in  his  own  family, 
and  among  the  children  which  have  been  begotten  and 
born  of  him,  as  well  as  towards  those  who  are  under  his 
government  upon  a  more  common  account :  and  it  is  very 
meet  and  reasonable  it  should  be  so.  It  were  a  most  in- 
congruous thing,  if  he  should  be  equally  indulgent  unto 
the  careless  and  vain,  and  wanton  and  extravagant,  and 
the  negligent  of  him  and  their  own  duty ;  as  to  the  serious, 
and  watchful,  and  diligent,  and  those  who  are  most  stu- 
dious to  please  him,  and  most  in  love  with  his  presence. 
He  doth  ill  his  displeasure  many  times  withdraw  and  hide 


himself,  for  the  rebuke  of  negligences  and  undutiful  de- 
portments towards  him ;  and  he  doth  upon  the  account  of 
the  same  justice  show,  or  manifest  himself,  (as  our  Sa- 
viour's expression  is  in  John  xiv.  21.)  for  the  encourage- 
ment and  reward  of  those  that  do  more  closely  and  faith- 
fully adhere  to  him,  and  make  it  more  their  business  and 
study  to  please  and  imitate  him.  The  Spirit  is  of^en 
grieved,  and  in  a  degree  quenched,  by  the  carelessness, 
and  neglects,  and  resistances  even  of  its  own  offspring,  or  of 
those  who  have  been  born  of  it ;  and  then  the  discipline  of 
the  family  doth  require  that  they  should  be  put  to  rebuke ; 
and  so  its  influence  comes  to  be  an  often  varying  thing. 

3.  Yet  it  is  so  far  a  continual  influence  as  is  necessary 
for  the  maintaining  of  the  root  of  this  life,  that  that  may 
not  totally  wither  ;  and  therefore  at  the  lowest  ebb  of  those 
who  are  the  ofl^spring  of  this  Spirit,  there  is  still  a  sustain- 
ing influence  upon  them.  As  it  was  very  low  with  the 
Psalmist  in  the  73rd  Psalm,  when  he  was  just  ready  to 
throw  up  all :  Verily  I  have  cleansed  my  heart  in  vain, 
ver,  13.  He  thought  it  was  to  no  purpose  to  be  any  longer 
religious ;  he  was  become  in  the  temper  of  his  spirit  so 
tmlike  a  saint,  that  he  judged  himself,  upon  reflection,  to 
be  a  great  deal  more  like  a  beast.  And  yet  he  says  in  the 
23rd  verse,  that  he  had  been  ever  with  God  :  "  Neverthe- 
less I  am  continually  with  thee."  Even  all  that  while 
there  was  a  presence  of  God  continued,  and  he  was  even 
then  held  by  his  right  hand.  So  are  the  souls  of  his  held 
in  life :  Which  holdeth  our  souls  in  life.  Psalm  Ixvi.  9. 
Though  that  might  have  another,  yet  it  is  probable  enough 
to  have  a  spiritual,  meaning,  and  there  are  passages  in  the 
context  that  may  incline  lis  to  apprehend  so. 

4.  It  is  a  still,  silent,  a  secret,  and  often  an  unobserved, 
influence  ;  such  as  by  which  no  great  noise  is  made,  and 
many  times  doth  escape  the  notice  of  them  who  are  the 
subjects  of  it.  Their  life  is  a  secret  kind  of  life,  "  hid 
with  Christ  in  God,"  cind  by  such  a  kind  of  influence  it  is 
maintained.  God  is  near  many  times,  when  it  is  not 
known.  He  was  in  the  very  place,  (and  we  can't  think 
that  Jacob  meant  it,  by  his  essential  presence,  for  that  he 
very  well  knew,  but  by  his  gracious  presence,)  and  he 
says  that  he  knew  it  not.  q.  d.  "  I  little  thought  of  God's 
being  so  nigh."  Gen.  xxviii.  16.  And  we  may  at  least 
allude  to  those  words  in  Hos.  xi.  3.  I  taught  Ephraim  to 
go,  taking  them  by  their  arms  ;  but  they  knew  not  that  I 
healed  them.  He  deals  so  with  those  who  are  born  of  him, 
as  even  to  teach  them  to  go,  and  they  know  not  that  it  is  he 
that  carries  them  all  along.  The  operation  of  the  Spirit 
doth  very  much  imitate  that  of  nature :  it  is  in  a  very  still 
and  silent  way  that  the  sap  is  drained  in  by  the  root,  and 
ascends  up  the  trunk  of  the  tree,  and  diffuses  itself  to  every 
branch,  so  that  we  may  see  that  it  lives,  but  we  don't  see 
how.  The  case  is  with  souls  that  are  brought  to  live  in 
the  Spirit,  as  with  very  infirm  and  languishing  persons, 
who  have  been  consumed,  and  even  next  to  death,  in  a 
putrid  and  corrupt  air ;  being  removed  into  such  as  is  pure 
and  wholesome  they  revive,  but  in  a  very  insensible  way : 
so  is  this  life  preserved  by  a  vital,  spiritual  influence  which 
is  as  pure  air  to  them,  a  gentle,  indulgent,  benign,  and 
cherishing  air ;  they  live  by  it,  and  never  a  whit  the  worse, 
because  it  is  not  so  turbulent  as  to  make  a  noise. 

5.  As  still  and  silent  as  it  is,  it  is  yet  a  very  powerful 
and  elficacious  influence.  The  case  requires  that  it  should 
be  so  ;  for  it  is  a  great  thing  to  maintain  such  a  life  upon 
such  terms.  A  thing  that  is  so  purely  divine,  if  it  were  not 
maintained  by  a  strong  hand,  it  were  hardly  to  be  thought 
how  it  should  subsist  in  such  a  region  as  this,  so  every 
way  unsuitable  to  it ;  it  is  a  life  continually  a.ssaulted, 
often  struck  at ;  a  life  employed  in  continual  conflicts  and 
crowned  with  many  a  glorious  victory,  and  that  implies  a 
mighty  power  to  be  employed  to  preserve  life  and  main- 
tain it.  When  I  am  weak,  then  I  am  strong,  2  Cor.  xii.  10. 
Sure  he  must  be  weak  in  one  respect,  and  strong  in  ano- 
ther :  weak,  he  must  mean  spiritually  too  :  weak,  if  you 
consider  the  principle  in  itself,  absolutely ;  strong,  if  you 
consider  it  in  reference  to  the  continual  aids  and  supplies 
that  are  given  in.  And  it  is  plain  that  the  exercises  of  this 
life  require,  that  strength  and  might  should  be  employed 
to  maintain  it  through  them.  Very  difficult  and  hard  things 
they  are,  which  those  who  live  this  life,  are  exposed  to  the 
sufferings  of,  and  merely  because  they  live  this  life,  aad 


Serm.  X. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


hold  it  forth  that  they  are,  in  this  sense,  aiive:  as  nobody 
goes  about  to  wound  a  dead  man,  there  is  no  need  of  that. 
Therefore  is  that  rapturous  prayer  of  the  apostle  in  Col.  i. 
11  12.  that  they  mignt  be  strengthened  with  all  might,  ac- 
cording to  his  glorious  power,  unto  all  patience  and  long- 
sutfering  with  joyfulness ;  giving  thanks  to  the  Father, 
who  had  made  them  meet  to  be  partakers  of  the  inheritance 
of  the  saints  in  light.  Made  them  meet,  by  making  them 
sons,  and  to  inherit  as  sons,  or  receive  the  inheritance  of 
the  saints  in  light.  They  were  born  light,  and  of  light:  Ye 
were  darkness,  but  now  are  ye  light  m  the  Lord,  Eph.  v.  8. 
Why,  that  being  supposed,  it  required,  as  the  apostle's 
prayer  implies,  an  exertion  of  mighty,  glorious  power,  to 
maintain  this  life  unto  that  pitch  and  degree,  that  they  might 
have  a  greater  disposition  to  give  thanks  for  what  God  had 
done  upon  them,  to  make  them  meet  and  capable  subjects 
of  such  an  inheritance,  than  to  complain  of  a  little  suffer- 
ing. "  Strengthened  with  all  might,  according  to  his  glo- 
rious power,"  with  such  a  kind  of  might  as  bears  the  very 
impress  and  image  upon  it  of  God's  own  glorious  power 
itself;  a  might  that  has  a  glory  upon  it,  and  accords  to  its 
original :  as  you  may  suppose  the  effect,  in  such  causa- 
tions as  this,  to  be  very  like  to  the  cause,  and  to  the  pro- 
ductive influence.  The  new  creature,  as  soon  as  it  is  born, 
is  born  to  conflict,  toil,  and  travail ;  born  for  tight,  and  born 
for  victory.  Such  were  the  heroes,  the  sons  of  God.  One 
so  highly  born,  we  must  suppose  born  for  great  things ;  not 
only  to  enjoy,  but  to  perform ;  and  there  must  be  a  power 
proportionable  hereunto  to  go  with  this  heaven-born  crea- 
ture. I  have  written  unto  you,  young  men,  .says  the  apos- 
tle, because  ye  are  strong,  and  have  overcome  the  wicked 
one,  1  John  li.  14.  Whilst  they  were  yet  but  young,  they 
had  so  great  a  conquest  to  glory  in.  "  Ye  have  overcome 
the  wicked  one,"  ye,  calling  them  by  the  name  of  little 
ones,  a  lower  rank  being  designed  by  that  expression  :  he 
yet  tells  them,  that  they  had  overcome,  because  greater  was 
he  that  was  in  them,  than  he  that  was  in  the  world,  chap, 
iv.  4.  And  in  chap.  v.  4.  he  says,  that  whatsoever  is  born  of 
God  overcometh  the  world.  The  predication  is  so  univer- 
sal, that  we  can  conceive  no  state  of  a  person  born  of  God, 
be  he  never  so  newly  born,  but  he  is,  even  in  that  instant, 
made  superior  over  this  world,  hath  got  the  belter  of  it, 
made  his  escape  from  the  corruptions  of  it,  which  would 
hinder  him  through  lust,  and  hath  it  in  a  degree  under  his 
feet:  and  therefore  it  must  be  a  powerful  influence,  by 
which  his  life  is  maintained.  Who  are  kept  by  the  mighty 
power  of  Grod  through  faith  unto  salvation,  1  Pet.  i.  5. 

6.  It  is  a  connatural  influence,  or  suitable  to  the  nature 
of  man  both  as  reasonable  and  renewed.  As  reasonable, 
it  doth  it  no  violence :  I  drew  them  with  the  cords  of  a 
man,  and  with  the  bands  of  love,  Hcs.  xi.  4.  And  it  is 
accommodated  unto  all  the  principles  of  the  new  nature. 
It  is  an  influence  of  faith  to  faith,  of  love  to  love,  of  meek- 
ness to  meekness,  and  of  humility  to  humility,  as  was  in- 
timated formerly. 

7.  It  is  a  co-operative,  or  assisting  influence.  Such  as 
doth  engage  us  in  the  endeavour  of  preserving  our  own 
life,  and  then  assists  or  co-operates  with  us  therein.  As 
the  matter  is  in  reference  to  the  reflex  acting  of  the  soul, 
so  it  is,  in  proportion,  in  reference  unto  the  direct.  As 
when  he  would  know  what  is  wrought  and  done,  or  what 
impressions  are  made  within,  the  Spirit  beareth  witness 
with  our  spirit,  in  that  reflei  way  of  operation,  Rom.  viii. 
16.  So  it,  proportionably,  doth  in  the  direct  way  of  opera- 
tion too,  it  works  with  our  spirits,  and  makes  use  of  their 
own  agency,  in  order  to  the  maintaining  of  their  own  life. 
And  therefore  as  you  have  heard  in  that  now  mentioned 
Scripture,  that  we  "are  kept  by  the  mighty  power  of  God 
through  faith  unto  salvation,  so  we  are  told  too  in  1  John 
V.  18.  that  he  that  is  begotten  of  God,  keepeth  himself,  and 
that  wicked  one  toucheth  him  not ;  he  keeps  himself  from 
those  deadly,  mortal  touches  which  would  endanger  his 
precious  life ;  i.  c.  he  is  his  own  under-keeper.  We  are 
every  one  to  be  a  brother's  keeper,  much  more  to  ourselves ; 
but  still  in  a  subordinate  sense,  subservient  to,  and  de- 
pendent upon,  that  supreme  one.  Indeed  it  were  a  kind 
of  a  monstrous  thing  in  the  creation,  that  there  should  be 
.so  noble  a  life  planted  there,  but  destitute  of  the  self- 
preserving  faculty  or  disposition ;  whereas  every  life,  how 
mejin  soever,  even  that  of  a  worm,  a  gnat,  or  a  fly,  hath 

38 


an  aptitude  in  it,  or  a  disposition  accompanying  it  to  pre- 
serve itself 

8.  It  is  a  regular  and  an  ordinate  influence.  I  put  these 
together,  because  they  have  an  aflinity,  though  they  may 
import  somewhat  diverse  notions.  The  Spirit  woi'ks  ac- 
cording to  rule,  or  agreeably  unto  the  word,  in  what  it 
does  for  the  maintaining  of  this  life.  My  Spirit  that  is 
upon  thee,  and  my  words  which  I  have  put  in  thy  mouth, 
shall  not  depart,  Isa.  lix.  21.  The  word  and  the  Spirit  go 
together  among  all  this  race.  The  Spirit  breathes  in  the 
word  for  the  maintaining  of  this  life.  And  so  it  is  the 
influence  of  ordinate,  not  of  absolute  power,  which  works 
so  as  that  there  is  no  proportion  between  what  it  works, 
and  what  it  works  by ;  it  works  by  apt  and  suitable  means, 
and  applies  and  directs  our  .spirits  unto  such  objects  as  are 
apt  to  be  nutritive,  or  carry  in  them  a  suitable  aliment  for 
the  maintenance  of  this  life.  Why,  our  natural  life  is 
maintained  by  a  divine  influence  too;  we  could  not  other- 
wise draw  breath,  or  subsist  a  moment.  But  how  is  it 
maintained  1  Not  by  miracle.  Not  in  such  a  way  as  doth 
supersede  all  useful  means  for  that  purpose;  but  it  is 
maintained  by  God's  preserving  and  directing  the  natural 
faculties  that  belong  to  us,  unto  such  objects  as  are  suit- 
able for  the  maintaining  of  natural  life,  and  may  be  aptly 
nutritive  thereof  He  doth  not  maintain  this  life  of  ours 
without  eating,  or  drinking,  or  breathing;  by  an  influence 
exclusive  of  all  such  means,  nor  without  apt  and  suitable 
means  too:  for  it  is  not  maintained  by  feeding  upon  iron, 
or  stones,  or  by  drinking  of  poison,  or  by  breathing  in 
contagious  airs ;  but  by  what  is  agreeable  to  itself  and  apt 
to  afford  a  suitable  aliment  to  it.  So  it  is  in  the  .spiritual 
life  also:  it  is  not  maintained  by  an  influence  that  doth 
exclude  apt  and  proper  means,  but  by  this  influence  the 
mind  and  spirit  is  directed  to  intend  and  converse  with 
such  objects,  out  of  which  it  can  draw  nourishment,  and 
which  are  suitable  unto  this  purpose.  God  doth  not 
maintain  this  life  in  such  a  way,  and  upon  such  terms,  as 
that,  though  men  mind  nothing  in  the  world  else,  but 
what  the  men  of  this  world  do,  they  shall  live  well  not- 
withstanding. It  is  not  strange  if  they  who  feed  upon 
husks,  who  converse  with  nothing  but  shadows,  and  pant 
only  after  the  dust  of  the  earth,  are  very  languishing  souls. 
Things  altogether  insipid,  that  have  no  sap,  or  juice,  or 
savour  in  them,  formalities  of  religion,  doubtful  opinions, 
disputes  about  minute  and  inconsiderable  things,  airy  no- 
tions that  are  apt  to  drop  or  distil  nothing  upon  the  spirit 
of  a  man,  are  not  the  things  that  this  life  is  likely  to  be 
maintained  by. 

And  this  influence  is  such  as  doth  work  by  likely  and 
apt  means,  as  it  enableth  the  soul  to  savour  those  things 
which  are  called  the  tU  UvhifiaToi.  the  tkin!;s  of  the  Spirit, 
as  you  have  it  in  Rom.  viii.  5.  They  that  are  after  the 
flesh,  do  mind  (or  savour)  only  the  things  of  the  flesh,  but 
they  that  are  after  the  Spirit,  the  things  of  the  Spirit ;  and 
so  they  live  by  good,  and  suitable,  and  savoury  food,  being 
made  capable  of  savouring  that  food.  As  new-born  babes, 
desire  the  sincere  milk  of  the  word,  that  ye  may  grow 
thereby ;  iin^ov  y.iXn,  that  pure undcceilfnl  milk,  as  the  word 
there  imports,  1  Pet.  ii.  2.  The  way  therefore  in  which 
the  Spirit  doth  maintain  and  improve  this  life,  and  afibrd 
vigour  to  it,  is  by  leading  the  soul  often  into  heaven,  and 
making  it  to  converse  in  the  invisible  regions  ;  and  to  for- 
get this  world,  and  that  it  hath  any  relation  to  it,  when  it 
converses  with  God  in  .spirit,  and  is  made  to  look  (for  it 
draws  down  its  nutriment  even  by  the  eye)  by  faith  into 
the  things  that  are  unseen  and  hoped  for ;  whereof  that 
faith  is  the  very  .substance  and  evidence  loo. 

9.  This  influence  is  gradually  perfective  of  the  whole 
soul.  Such  as  tends  to  impiove  it ;  such  as  by  which  it  is 
still  growing  up  to  the  measure  of  the  stature  of  a  perfect 
man  in  Christ  Jesus,  Eph.  iv.  13.  We  infer  upon  all  that 
hath  been  said,  that  there  is  such  a  life  as  this.  A  very- 
obvious  inference,  but  it  is  verj-sad  that  it  should  be  need- 
ful to  make  it.  For  alas  !  how  hardiv  and  slowly  does  it 
enter  into  the  minds  of  most,  that  there  is  such'a  thing, 
notwithstanding  all  those  many  and  great  things  which  the 
word  of  God  is  full  of  concerning  il !  It  is  very  strange 
that  we  should  have  such  accounts  in  Scripture  of  the  way 
of  begetting  it,  of  the  nature  and  tendency  of  it,  how  it  is 
maintained,  what  the  operations  of  it  are,  what  the  enjoy- 


534 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  XI. 


inents,  what  the  pains  which  it  doth  at  any  time  suffer,  I  ones.     You  know  it  is  naturally  every  one's  care  to  pro- 


■what  its  improvements,  and  what  it  shall  end  in  al  last, 
viz.  eternal  lite;  and  that  still  it  should  be  disbelieved  by 
them,  who  will  not  profess  to  believe  the  Bible  a  legend, 
that  there  is  such  a  iil'e.  They  must  loo  certainly  disbe- 
lieve that  there  is  any  eternal  life;  for  nothing  can  be 
plainer,  than  that  the  life,  which  shall  never  end,  must 
sometime  begin.  But  against  so  clear  evidence  there  is 
nothing  to  be  opposed,  but  ignorance  and  inexperience ; 
"We  know  no  such  matter,  and  therefore  we  will  not  be- 
lieve il,  say  about  it  what  can  be  said."  But  what  strange 
folly  is  this!  What  rashness  !  Such  as  any  prudent  man 
in  another  instance  would  censure  and  damn  for  the  most 
vain,  foolish,  and  preposterous  rashness.  If  any  man  shall 
say,  that  he  will  not  believe  that  there  is  in  another,  such 
or  such  an  excellency,  superior  to  what  is  in  himself,  be- 
cause he  does  not  experience  the  same  thing  in  himself, 
he  would  be  thought  fitter  to  be  hooted  at  thau  confuted. 
We  do  not  reckon  brutes  capable  judges  of  the  perfections 
and  improveableness  of  the  nature  of  men  ;  nor  do  we 
think  one  man  a  competent  judge  of  what  is  in  the  spirit 
of  another.  What  man  knowelh  the  things  of  a  man,  save 
the  spirit  of  a.  man  that  is  in  him  1  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God,  1  Cor.  ii.  11. 
Such  as  have  been  exercised  about  such  matters  can  tell 
you  much  of  the  pleasure  of  philosophical  knowledge; 
and  divers  can  tell  you  of  the  strange  things  that  are  per- 
formable  by  mechanical  and  chemical  powers  and  opera- 
tions. Who  would  not  think  that  countryman  very  ridi- 
culous, who  because  he  knows  nothing  at  all  of  these 
matters,  will  therefore  deny  that  there  are  any  men  in  the 
wo,  Id,  that  are  of  more  excellent  skill  and  judgment  than 
himself,  about  things  of  such  a  nature?  He  does  not 
know  what  belongs  to  chemistry,  and  therefore  he  will  not 
believe  there  is  any  chemist.  He  knows  not  what  belongs 
to  astronomy,  and  therefore  he  does  not  think  there  is  any 
such  skill  as  astronomical  skill.  This  is  apiece  of  folly 
which  confutes  itself,  when  men  have  no  more  to  say,  why 
they  will  not  admit  that  there  is  a  divine  life,  a  life  come 
from  heaven,  than  that  they  feel  in  their  own  spirits  no 
workings  of  any  such  life.  They  may  know  indeed  how 
the  case  is  with  themselves;  that  there  is  no  such  thing 
as  life  springing  in  them,  that  carries  their  hearts  to  God, 
and  makes  them  still  seek  nearer  and  nearer  union  with 
him,  thirst  afler  his  presence,  and  long  to  be  near  him  ; 
that  carries  them  up  often  into  heaven,  and  fills  them  with 
heavenly  joy  and  solace  in  the  foretaste  of  that  bles.sed 
expected  state ;  they  may  know,  I  say,  that  there  is  no  such 
thing  in  their  own  hearts.  But  what !  will  you  therefore 
judge  there  is  no  such  thing  in  all  the  world!  As  if  your 
knowledge  were  the  measure  of  all  reality,  and  there  could 
be  nothing  within  all  the  compass  of  being,  but  what  must 
be  within  the  compass  of  your  understanding  and  experi- 
ence. This  is  the  greatest  folly  that  can  be  thought  of. 
We  do  not  use  so  foolishly  to  conclude,  when  we  hear  of 
the  pleasures  and  delicacies  of  such  and  such  a  country 
spoken  of,  in  which  we  have  never  been,  that  there  is  no 
such  thing,  because  we  have  not  seen  it  with  our  own  eyes; 
or,  there  are  no  such  fruits,  because  we  have  not  relished 
them  with  our  taste.  It  will  be  therefore  of  very  great 
importance  to  us  to  fix  the  belief  of  this  in  our  own  souls, 
that  there  is  such  a  life ;  when  the  Spirit  of  the  living  God 
hath  so  much  to  do  about  it,  and  is  continually  attending 
it  as  his  charge.  Doth  it  employ  itself  about  nothing  1 
But  the  time  doth  not  allow  to  proceed. 


SERMON  XL* 

We  are  speaking  of  the  influence  by  which  the  divine 
life  is  maintained  ;  and  have  already  shown  what  kind  of 
influence  it  is.  We  are  now  to  show  how  it  is  ascertained 
unto  regenerate  souls,  or,  give  you  some  account  of  the 
certainty  of  it. 

1.  It  is  ascertained  by  the  relation  they  hereupon  come 

to  stand  in  to  God.     They  are  his  children,  his  begotten 

*  Preactied  February  27th.  1675,  at  Cordwainer's  Hall. 


vide  for  those  who  have  been  born  of  them,  unto  whom 
they  have  been  (though  but  the  secondary)  authors  of  life 
and  being.  And  the  apostle  argues  even  in  this  very  case 
from  this  reason,  Rom.  viii.  13,  14.  If  ye  through  the  Spi- 
rit do  mortify  the  deeds  of  the  body,  ye  shall  live.  For 
a-s  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God  :  q.  d.  "  Do  you  think  that  he  will  not  care  that  his 
own  sons  shall  live  T'  And  the  argument  is  yet  more 
strong  and  enforcing,  if  you  consider  how  this  relation 
terminates,  viz.  more  peculiarly  and  remarkably  upon  our 
very  spirits ;  for  so  you  find  he  is  called  the'  Father  of 
spirits  in  contradistinction  unto  the  fathers  of  our  flesh, 
Heb.  xii.  9.  Therefore  the  relation  leads  to  a  more  spe- 
cial care  and  concern  about  the  life  of  our  spirits,  and 
most  especially  about  that  life  of  them,  which  is  most  im- 
mediately from  him,  and  most  resembles  his  own :  not 
that  natural  life,  which  we  have  in  common  with  the  rest 
of  men,  but  that  life  which  is  the  more  peculiar  product 
of  his  own  blessed  Spirit,  even  as  it  is  the  Spirit  of  grace 
and  of  holiness.  It  is  in  that  sense  (as  we  have  formerly 
shown  you  at  large)  that  we  are  said  to  be  born  spirit  of 
spirit.  It  is  only  a  production,  or  generation  secundum 
quid,  and  in  this  peculiar  respect,  the  thing  produced  being 
his  own  holy,  living  image,  or  a  nature  superadded  to  the 
human  nature  conform  unto  his  own  in  moral  respects, 
and  having  been,  in  this  so  peculiar  a  kind,  a  Parent  and 
an  Author  of  life,  it  is  not  at  all  to  be  doubted,  but  the  re- 
lation will  draw  with  it  the  greatest  care  about  that  life 
which  he  hath  given. 

2.  Add  hereunto  the  paternal  love  which  accompanies 
the  relation.  There  is  many  times  the  relation  of  a  father 
unaccompanied  with  the  love  of  a  father,  (though  it  is  very 
unnatural  where  it  is  so,)  but  here  it  is  not  so  to  be  under- 
stood. It  were  horrid  and  blasphemous  to  think  such  a 
thought.  Do  we  suppose  him,  who  is  the  very  Fountain 
of  that  natural  affection  which  still  descends  and  flows 
down,  through  all  the  successive  generations  of  the  world, 
in  an  ordinary  stated  course,  from  father  to  son,  to  be 
destitute  of  it' himself;  that  there  is  a  penury  and  want, 
or  a  failure  in  the  very  Fountain  t  Like  as  a  father  pitieth 
his  children,  so  the  Lord  pitieth  them  that  fear  him.  Psalm 
ciii.  13.  He  is  the  very  Fountain  and  Spring  of  all  that 
kindness,  and  pity,  and  compassion,  and  love,  that  did 
ever  reside  in  the  hearts  of  any  parents  towards  their  own 
children,  he  put  and  placed  it  there ;  therefore  we  are  to 
conceive  il  in  him,  as  in  its  highest  original,  and  its  proper 
and  native  seat,  and  therefore  fully  and  most  invariably 
there.  And  our  Saviour's  argumentation  to  this  very  pur- 
pose, how  much  doth  it  carry  of  convictive  evidence  with 
it !  If  ye  being  evil,  know  how  to  give  good  gifts  unto 
your  children,  how  much  more  will  your  heavenly  Father 
give  his  Spirit  unto  them  that  ask  him !  Luke  xi.  13.  And 
it  is  an  instinct  put  into  all  that  are  of  this  divine  progeny 
to  be  still  looking  up  with  craving  eyes  for  this  Spirit. 
It  is  the  very  sum  of  the  desire  of  the  new  creature,  it  doth, 
as  it  were,  comprehensively  enwrap  all  its  desires ;  it  is 
its  very  natural  sense,  "  Lord,  thy  Spirit !"  Though  it  is 
many  times  a  silent  and  inexplicit  prayer,  yet  it  is,  as  it 
were,  the  voice  of  that  new  nature,  "more  of  thy  Spirit." 
The  exigency  of  the  case  .speaks,  the  very  languors  and 
fainlings  of  holy  souls  carry  craving  in  them,  though  they 
have  not  so  formed  desires,  that  they  can  reflect  upon  them 
and  take  notice  of  them :  even  as  the  parched  ground  doth 
secretly  supplicate  to  the  heavens  for  relief  and  supplies. 
Such  we  know  the  P.salmist's  metaphor  is  once  and  again. 
And  do  we  think  that  the  Father  of  mercies  (as  he  is  call- 
ed, as  well  as  the  Father  of  our  spirits)  will  not  hear  the 
cries,  and  regard  the  necessities,  even  the  crying  necessi- 
ties, of  his  own  (otherwise  languishing  and  dying)  off- 
spring'? He  that  feeds  the  ravens,  will  he  starve  souls'! 
The  very  sea-monsters  draw  forth  their  breasts,  and  do  we 
think  that  there  is  less  pity  and  compassion  with  God'? 
The  instinct  is  natural  even  in  inferior  nature,  and  stronger 
according  as  the  order  of  being  is  more  noble  in  which  it  is 
to  be  found.  It  is  true,  there  may  be  among  human  crea- 
tures, some  more  than  monsters,  so  prodigiously  unnatural 
as  not  to  regard  the  fruit  of  their  own  bodies.  Lam.  iv.  3. 
But  suppose  such  a  case;  if  a  woman  can  forget  her  suck- 


Skrm.  XI. 


IN  REFERENCE  TO  PARTICULAR  PERSONS, 


535 


ing  child,  ?.nd  nol  have  compassion  on  the  fruit  of  her 
womb, — ye:  will  not  I  forget,  saith  the  Lord,  Isa.  xlix.  15. 
I  can  never  forget  you ;  I  have  graven  you  upon  the  palms 
of  my  hands,  as  there  it  is  explained.  As  if  the  design 
were  to  let  us  know,  that  he  did  make  it  a  concern  to  him- 
self never  to  forget,  that  he  would  always  have  a  remem- 
brancing  token  before  his  eyes,  to  make  supply  to  the 
necessity  of  souls,  as  their  case  should  require. 

3.  Some  thought  may  possibly  occur  with  some ;  that 
though  it  be  true  that  a  fatherly  love  doth  commonly  fol- 
low the  relation,  yet,  where  it  hath  been  in  much  strength 
and  vigour,  possibly  something  or  other  may  avert  it, 
something  may  be  done  by  a  child  to  alienate  the  father's 
love  ;  we  have  therefore  a  yet  further  assurance  from  the 
Divine  wisdom  and  all-comprehending  knowledge.  Prom 
which  it  must  be  understood,  that  when  he  formed  the 
design  of  raising  up  to  himself  such  a  seed  from  among 
the  lapsed  children  of  men,  he  had  the  compass  of  it  lying 
in  view,  and  all  things  were  present  to  his  eye  that  should 
any  way  come  to  influence  this  design,  or  have  any  aspect 
npon  it  one  way  or  another,  whether  to  hinder  or  promote 
it:  and  yet  it  is  manifest  that  he  had  such  a  design,  and 
hath  laid  and  fixed  it,  having  all  things  in  his  view,  even 
whatsoever  might  make  most  against  it.  Commonly  if  the 
minds  and  mclinations  of  persons  do  alter  so,  as  that  they 
come  to  disaifect,  where  heretofore  they  have  borne  a  very 
peculiar  love  and  kindness,  it  is  upon  some  surprise  that 
the  alienation  begins,  something  falling  out  unto  them 
which  was  altogether  unexpected :  they  did  not  think  that 
such  a  one  would  have  served  them  so  and  so,  or  have 
dealt  so  with  them.  But  unto  all-comprehending  know- 
ledge nothing  is  new.  The  blessed  God  had  the  entire 
prospect  of  his  whole  design,  nor  can  we  therefore  suppose 
any  thing  that  should  alienate  his  paternal  love,  after  he 
hath  begun  to  exercise  and  express  it,  which  he  had  not 
obvious  unto  his  notice  before.  He  loves  with  an  everlast- 
ing love,  from  everlasting  to  everlasting:  Having  loved 
he  loves  to  the  end.  John  xiii.  1.  And  whereas  it  may  be 
also  said,  that  though  we  should  suppose  a  continuing  love 
with  a  father  towards  his  own  children,  yet  he  may  be  re- 
duced to  those  straits  that  he  cannot  do  for  them  as  he 
would;  the  matter  therefore  is  further  ascertained, 

4.  From  his  all-sufficient  fulness.  There  is  still  the 
same  undecaying  plenitude  of  Spirit  with  him,  that  can 
never  abate  or  grow  less.  It  is  a  spring  or  fountain  unex- 
hausted and  unexhaustible,  that  can  never  be  drained  or 
drawn  dry.  And  therefore  do  we  think,  that  those  who 
have  received  this  life  from  him  shall  not  continue  to  live, 
when  there  is  such  love,  and  K'indness,  and  compassion  in 
conjunction  with  so  rich  and  undecaying  fulness  t  Me- 
thinks  to  any  reasonable  understanding  this  should  make 
the  matter  very  sure.     Again, 

5.  We  are  further  ascertained  by  his  express  promise. 
And  it  is  very  considerable  imto  this  purpose,  how  noted 
and  eminent  in  the  Scripture,  especially  in  the  New  Tes- 
tament, (though  we  have  divers  instances  too  in  the  Old,) 
the  promise  is  of  the  Spirit.  Indeed  the  matter  is  so  re- 
presented to  us,  that  we  have  reason  to  account,  that  a.s 
before  Christ's  coming,  the  coming  of  Chri.st  was  the  great 
promise,  and  the  hope  of  Israel ;  so  after  the  coming  of 
Christ  in  the  flesh,  the  gift  of  the  Spirit  was  the  greatpro- 
mise,  the  promise  of  the  Gospel,  Christ  being  (as  then  he 
was)  actually  come.  It  is  therefore  tobeobserved,  (inActs 
ii.  38,  39.  that  the  apostle  in  that  sermon  calling  upon  his 
hearers  (who  were  principally  Jews,  at  least  by  religion) 
to  repent,  he  tells  them  for  their  encouragement  that'they 
should  "  receive  the  gift  of  the  Holy  Ghost;  for  the  pro- 
mise is  unto  you  and  your  children."  Observe  the  con- 
nexion ;  the  giving  of  the  Holy  Ghost  is  spoken  of  by  him 
as  the  promise,  which  did  virtually  comprehend  in  it  the 
sum  of  the  Gospel :  and  virtually  it  did  .so,  for  if  that  were 
once  made  good,  all  would  be  sure  to  be  made  good.  And 
our  Saviour  speaks  of  this  as  what  would  be  a  greater  good, 
a  good  that  would  more  than  compensate  his  own  longer 
abode  and  presence  in  the  flesh  among  his  disciples  :  It  is 
expedient  for  you  that  I  go  away  ;  for  if  I  go  not  away 
the  Comforter  will  not  come  unto  vou,  but  if  I  depart,  I 
will  send  him  unto  you,  John  xvi.  '7.  Certainly  it  could 
not  be  expedient  to  part  with  a  greater  good  for  a  less  ; 
no,  nor  could  it  be  said  to  be  an  expediency  to  part  with 


an  equal  good  for  an  equal :  if  then  it  were  expedient  that 
He  should  go,  that  the  Spirit  might  come,  that  must  be 
reckoned  a  good  superior  to  his  mere  bodily  presence  and 
abode.  And  so  the  apostle  plainly  intimates  in  2  Cor.  v. 
17.  compared  with  what  goes  immediately  before.  Though 
we  have  known  Christ  after  the  flesh,  yet  now  henceforth 
know  we  him  no  more.  He  speaks  of  the  matter  with 
complacency,  and  with  a  kind  of  jubilation  ;  q.  d.  I  do 
not  desire  to  know  him  after  the  flesh  any  more,  that  is, 
in  comparison  of  what  he  after  speaks  of,  viz.  that  inward, 
vital,  spiritual  union  with  him,  by  which  the  whole  frame 
of  the  new  creation  comes  to  spring  up  in  the  soul.  "  If 
any  man  be  in  Christ  he  is  a  new  creature  ;  old  things  are 
passed  away,  behold,  all  things  are  become  new."  And  it 
is  promised  in  John  xiv.  16,  that  this  Spirit  shall  be  given 
to  abide  with  them  for  ever,  in  most  exact  correspondence 
imto  the  end  and  purpose  for  which  he  was  to  be  given, 
(ver.  19.)  to  be  the  continual  maintainer  of  their  life.  That 
must  be  a  very  constant  thing  to  us  which  we  are  con- 
tinually to  live  by,  for  if  there  were  an  intercision  of  life 
for  a  moment  it  would  not  be  recovered.  From  the  priva- 
tion of  a  habit  there  were  no  return.  He  says  therefore, 
"  he  shall  give  you  another  Comforter,  that  he  may  abide 
with  you  for  ever  ;"  so  fully  to  answer  the  exigence  of  the 
case,  that  you  shall  be  no  moment  destitute  of  his  vital 
influence. 

6.  We  are  further  assured  from  the  consideration  of  the 
Divine  faithfulness,  without  the  consideration  whereof  the 
promise  would  signify  little.  For  there  are  many  promises 
made,  and  not  kept ;  but  "  he  is  faithful  that  hath  promises." 
The  promise  of  an  unfaithful  person  gives  very  little  assu- 
rance ;  but  we  are  to  add  to  theconsideiationof  the  express 
promise  of  God,  that  it  is  most  simply  repugnant  to  the 
perfection  of  his  nature  to  be  capable  of  deceiving  us.  In 
hope  of  eternal  life,  which  God,  that  cannot  lie,  hath  pro- 
mised, Tit.  i.  2.  And  that  eternal  life  is  nothing  else  but 
this  life,  whereof  the  Spirit  hath  been  the  Author,  conti- 
nued and  improved  unto  that  blessed,  eternal  .state,  till  it 
reach  to  that  plenitude  and  fulness  of  life  at  length,  A 
well  of  water  springing  up  into  everlasting  life,  John  iv.  14, 
And  God,  that  we  might  be  assured  that  he  will  keep  his 
word,  hath  added  hereunto  the  ratification  of  his  own 
solemn  oath  ;  that  by  two  immutable  things,  in  which  it  is 
impossible  for  God  to  lie,  there  might  be  strong  consola- 
tion to  the  heirs  of  promise,  Heb,  vi,  17,  18.  And  as  I 
have  said,  this  is  the  great  promise,  which  is  the  very  sum 
of  the  rest. 

7.  This  continual  vital  influence  is  ascertained  unto  the 
regenerate  by  their  union  with  Christ,  considered  in  con- 
junction with — his  being  constituted  and  appointed  a  Medi- 
ator between  God  and  them. — As  he  is  Mediator,  he  comes 
to  have  all  that  should  serve  the  necessities  of  their  souls 
lodged  in  his  hand,  and  particularly  to  be  the  great  treasury 
of  spirit  and  life  to  them,  and  for  them.  Ail  fulness,  even 
by  the  Father's  pleasure,  dwells  in  him.  But  it  may  be  said, 
w'hat  is  it  to  them,  that  Christ  is  full,  that  he  is  rich,  that 
he  lives,  and  that  there  is  a  fountain  and  treasury  of  life 
and  spirit  in  him  1  What !  is  it  nothing  to  them  ■?  Why, 
consider  that  they  are  imited  to  him,  one  with  him.  He 
that  is  joined  to  llie  Lord  is  one  spirit,  1  Cor.  vi.  17.  And 
that  the  inwardness  of  this  union  might  be  with  more  life 
represented  to  us,  it  is  said  in  Eph.  v.  30.  We  are  mem- 
bers of  his  body,  of  his  flesh,  and  of  his  bones.  And  do 
we  think,  that  when  such  rich  plenitude  of  spirit  and  in- 
fluence is  in  that  head,  he  will  not  diffuse  it,  and  make  it 
flow  to  those  who  are  his  members  1  that  he  will  have  any 
members  to  be  cut  off  from  hiiu  as  totally  dead  t 

8.  This  matter  is  ascertained  from  the  consideration  of 
the  work  inchoate,  or  already  begun.  A  great  argument 
this,  that  the  issue  and  good  event  of  such  a  thing  will 
certainly  be  brought  to  pass,  even  with  wise,  and  prudent, 
and  considering  men.  For  there  is  no  such  man  that  doth 
begin  a  business  which  he  will  not  carry  through,  if  he  be 
able.  And  thereftire  with  the  blessed  God  the  argument 
is  most  strong.  He  hath  been  the  Author  of  this  life,  by 
his  Spirit,  unto  the  souls  that  he  hath  renewed;  and  there- 
fore surely  he  will  continue,  and  carry  it  on,  and  bring  it 
to  the  mature  and  perfect  state  at  last  unto  which  he  hath 
designed  it.  See  how  the  apostle  argues  in  Phil.  i.  6. 
Being  confident  (says  he)  ol  this  very  thing,  that  he  who 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  XI. 


hath  begun  a  good  work  will  perform  (or  finish)  it  until 
the  day  of  Jesus  Christ.  He  is  not  of  that  light  and  un- 
certain temper,  as  havmg  begun  such  an  undertaking  as 
this,  about  which  he  hath  expressed  so  much  concern,  and 
■wherein  it  did  appear  his  heart  was  so  much  engaged,  to 
throw  it  olf.  Indeed  the  lubricity  of  a  man's  spirit  makes 
him  very  susceptible  of  such  a  thing  as  this,  to  begin  a 
design,  and  then  be  sick  of  it,  grow  weary,  neglect  it,  and 
throw  away  all  thoughts  and  concern  about  it,  and  divert 
to  somewhat  else:  but  it  is  most  repugnant  to  the  natural, 
e.ssential  perfection  of  the  blessed  God  to  be  capable  of 
such  a  change.  He  will  not  forsake  his  people,  (as  Samuel 
speaks  to  the  mourning  Israelites  in  1  Sam.  xii.  2-2.)  be- 
cause it  hath  pleased  him  to  make  them  his  people. 
Though  he  sometimes  seems,  for  the  awakening  of  us  out 
of  our  security,  and  the  engaging  of  us  unto  that  care  and 
diligence  which  the  case  requires,  to  represent  himself,  as 
if  he  were  contesting  with  himself  about  this  matter, 
■whether  he  should  continue  the  relation,  and  the  care  that 
belongs  to  it,  yea  or  no;  yet  we  see  how  he  answers  him- 
self in  Jer.  iii.  19.  How  shall  I  put  thee  among  the  child- 
ren, (fcc?  X  said,  "  Thou  shalt  (yet)  call  me.  My  Father; 
and  shalt  not  turn  away  from  me."  He  resolves  that  he 
would,  with  the  relation,  continue  in  them  an  instinct 
always  to  look  towards  him  as  their  Father.  "  Thou  shalt 
look  to  me  as  thy  Father,  and  shalt  not  turn  away  from 
me,  and  so  will  I  preserve  all  things  entire  between  thee 
and  me." 

These  considerations  taken  together  are  sufficient  to 
ascertain  to  a  regenerate  soul  that  may  be  solicitous  about 
the  state  of  its  own  case,  that  the  influence  shall  be 
continued,  which  is  necessary  for  the  continued  main- 
tenance of  that  life  whereof  the  Spirit  of  God  hath  been 
the  Author. 

The  usu  that  we  shall  make  of  this  at  present  shall  only 
be  in  some  few  practical  inferences,  reserving  the  further 
use  till  after  we  have  considered  and  opened  the  other 
doctrine  from  the  latter  part  of  the  verse. 

We  have  already  (so  far  preventing  ourselves)  inferred, 

1.  That  there  is  such  a  life  as  that  which  we  are  wont 
to  call  the  life  spiritual,  distinct  from,  and  to  be  superadded 
to,  the  natural  life  of  men.  I  insisted  upon  this  before, 
and  therefore  do  but  mention  it  now. 

2.  We  may  further  infer,  that  this  life  is  of  a  most  ex- 
cellent and  noble  kind.  Of  this  we  are  taught  to  make  a 
judgment  by  the  way  of  its  being  maintained.  What  is  it 
maintained  upon  1  They  that  live  this  life,  live  in  the 
Spirit ;  certainly  this  is  a  very  high  way  of  living,  and 
speaks  the  life  that  is  to  be  maintained  so,  and  only  main- 
tainable so,  to  be  a  life  of  a  most  excellent  and  noble  kind. 
The  excellency  of  any  life  is  to  be  measured  and  judged 
by  the  objects  ■ivhich  are  suitable  to  it,  and  nutritive  of  it, 
or,  out  of  which  it  has  its  sustenance  and  support.  They 
that  do  live  this  life,  as  they  do  so,  can  breathe  no  other 
but  this  pure  and  sacred  breath.  They  "  live  in  the  Spirit." 
They  live  no  where  but  in  a  region  of  vital  it  v,  filled  with 
vital  influence  even  by  the  eternal  Spirit.  This  is  to  live  at 
a  very  high  rate.  Think  therefore  how  excellent  a  life  that 
is  which  the  blessed  God  doth  distinguish  his  own  child- 
ren by  from  other  men. 

3.  Since  this  life  is  here  spoken  of  as  in  this  way  to  be 
continue! — we  learn,  that  it  must  certainly  at  some  time 
or  other  begin.  And  therefore  methinks  this  should  be  a 
rousing  and  awakening  thought  unto  those  who,  when  they 
hear  of  the  wavs  and  methods  of  maintaining  and  improv- 
ing the  spiritual  life,  have  yet  cause  to  suspect  or  doubt, 
whether  as  yet  they  have  the  very  beginnings  of  it.  Me- 
thinks it  should  be  a  chilling  thought  unto  such  a  heart, 
"  How  much  do  I  hear  (may  such  a  one  say)  of  mighty 
things,  things  of  very  great  and  vast  importance,  which  are 
all  impertinencies  to  me,  they  signify  nothing,  nor  have 
any  suitableness  in  them  to  mv  case!  How  great  things 
do  fall  beside  me  !"  So  it  niust  be  with  every  one  that 
hath  not  yet  begun  to  live  this  life.  What !  not  yet  begun  ■? 
Do  we  find  so  many  things  so  industriously  in.^erted  into 
the  Scripture,  to  instruct  and  direct  us  concerning  the  ways 
of  exercising,  maintaining,  and  improving  this  life,  and  I 
not  yet  feel  the  very  beginnings  of  it !  O  how  much  be- 
hind are  men  unto  the  whole  order  of  Christians,  of  those 
that  are  so  in  deed  and  in  truth,  and  may  deservedly  admit 


the  name  !  "  Some  are  gone  so  far,  and  I  am  yet  to  begin 
my  course  1" 

4.  We  hence  see  how  great  a  perfection  is  lacking  unto 
unrenewed  souls  ;  how  great  a  perfection  properly  apper- 
taining unto  the  spirit  and  nature  of  a  man,  and  which 
ought  to  be  found  in  it  and  with  it.  Why,  there  is  a  whole 
state  of  life  yet  lacking  to  them.  A  dismal  thing  to  think 
of!  It  might  fill  a  man  with  astonishment  to  think  that 
he  should  be  so  far  short  of  what  a  man  ought  to  be,  be- 
cause he  is  not  yet  so  much  as  alive  towards  God.  You 
have  at  large  heard  what  that  life  is  by  which  we  are  said 
to  live  spiritually,  and  that  it  is  not  to  be  understood  in  a 
natural  but  in  a  moral  sense.  For  admit  that  the  spirit  of  a 
man  isof  itself  naturally  and  essentially  a  self-acting  thing, 
yet  it  were  not  to  be  imagined  that  God  would  make  such 
a  creature,  and  turn  it  loose  into  this  world  to  act  at  ran- 
dom :  life  therefore  in  this  moral  sense  is  a  principle  of 
acting  regularly  and  duly  towards  God.  And  though  there 
be  the  natural  powers  and  faculties  that  belong  unto  the 
soul  of  a  man,  as  it  is  such  a  creature  in  such  a  place  and 
order  of  the  creation,  yet  while  they  are  destitute  of  that 
rectitude  by  which  they  are  inclined  to  God,  or  apt  to  act 
and  move  towards  him  by  rule  and  according  to  prescrip- 
tion, such  a  soul  may  as  truly  and  filly  be  said  to  be  dead, 
or  those  powers  and  faculties  of  it  to  have  a  death  in  them, 
as  the  hand  of  a  man's  body,  supposing  it  to  retain  its 
natural  shape  and  figure,  but  to  be  altogether  useless  unto 
the  ends  and  purposes,  for  which  such  an  organ  was  made : 
if  it  be  raised  up,  it  falls  down  a  dead  weight;  he  can't 
move  it  this  way,  or  that :  you'll  say,  this  is  a  dead 
thing;  yet  it  hath  its  shape  still. 

It  is  strange  to  see  how  far  some  have  gone  in  the  appre- 
hensions of  this  maUer  by  merely  natural  light.  You  know 
we  spake  of  this  life  comprehending,  with  the  principles  of 
grace,  the  consolations,  and  pleasures,  and  joys  which  are 
apt  to  result  and  spring  from  thence.  Alone  to  have  such 
a  life,  is  not  enough  to  denominate  a  person  to  be  a  living 
person,  but  to  be  well;  to  be  healthful,  and  vigorous,  and 
strong.  I  remember  Socrates  I  find  to  speak  thus  (as  Xe- 
nophon  reports  of  him)  among  his  dying  discourses  con- 
cerning life  in  this  moral  sense,  "Do  you  ask  (says  he) 
what  It  is  to  live  1  I'll  tell  you  what  it  is.  To  live  truly 
is  to  endeavour  to  excel  in  goodne::^ ;  and  to  live  com- 
fortably, or  joyfully,  is  to  feel  oneself  to  do  so,  or  to  feel 
oneself  growing  better  and  better."  He  calls  those,  per- 
.sons  that  lived  pleasantly,  who  felt  themselves  improving 
in  respect  of  the  good  temper  of  their  spirits.  And  I  re- 
member Philo-JudEeus  (though  he  had  opportunity  for 
much  more  light  than  the  other)  giving  the  notion  of  a 
man,  as  that  which  he  would  have  commonly  to  obtain, 
says,  that  "no  one  ought  to  he  reckoned  a  partaker  of  the 
rational  nature,  that  has  not  in  him  hope  towards  God." 
So  he  speaks  of  religion  ;  and  says  plainly,  that  "  he  who 
hath  this  hope  in  him,  he  only  is  to  be  called  a  man,  and 
that  the  other  is  to  be  looked  upon  as  no  man."  That  was 
his  notion.  We  may  so  far  comport  with  it  as  to  say,  that 
there  is  certainly  a  great  perfection  belonging  to  the  nature 
of  man,  wanting  to  them  that  are  yet  not  come  to  live  this 
life.  And  it  is  amazing  to  think  that  such  a  perfection  is 
wanting  by  privation,  in  the  proper  sense,  and  not  by  nega- 
tion only.  As  how  dismal  a  thing  were  it,  should  we 
supposeall  the  rational  powers  and  faculties  to  be  on  a 
sudden  cut  off  from  the  nature  of  a  man,  so  that  he  is  be- 
come a  mere  brute,  he  can't  think  a  thought,  every  thing 
of  reason  and  discourse  is  become  alien  to  him  !  And  if 
we  should  suppose  next  the  faculties  of  the  sensitive  nature 
to  be  cut  off",  and  he,  who  was  before  a  rational  man,  had 
the  power  of  reason  and  speech,  and  could  move  to  and 
fro  and  converse  as  a  man,  turned  into  a  tree ;  life  he  has, 
but  no  better  life  than  that:  and  if  you  would  suppose 
that  life  gone  loo,  and  he  at  last  turned  into  a  stone ;  these 
were  most  dismal  degenerations.  It  is  no  disparagement 
at  all  to  what  was  orignally  a  brute,  to  be  a  brute,  or  to  a 
tree,  to  be  a  tree,  or  to  a  stone,  to  be  a  stone ;  for  it  has  all 
the  perfection  that  belongeth  to  such  a  creature,  or  to  the 
order  whereof  it  is  in  the  creation  of  God.  But  when  this 
life  is  lacking  to  the  soul  of  man,  there  is  a  perfectioii 
lacking  which  did  originally  belong  unto  this  order  of 
creatures.  For  what!  Do  you  think  that  ever  God  made 
man  to  disafl^ect  himself)  that  he  ever  made  a  reasonable 


Serm.  XI. 

creature  that  should  not  be  capable  of  loving  its  own 
original,  and  the  supreme  good  ?  And  whereas  we  find 
now  that  men  do  universally  make  themselves  the  centre 
of  their  own  loves,  do  we  think  that  ever  God  made  man 
to  do  so'!  Why,  it  is  a  dreadful  transformation  then,  that 
is  come  upon  the  nature  of  man,  and  a  most  amazmg  de- 
generacy. It  would  startle  us,  if  we  would  but  admit 
serious  thoughts  of  it,  that  there  should  be  an  entire  state 
of  life  so  generally  lacking  among  men.  And  especially, 
if  any  of  us  upon  reflection,  laying  our  hands  upon  our 
hearts,  do  feel  no  movings  of  such  a  life,  no  beatings  of  a 
puUe  God-ward  and  heaven-ward  that  may  bespeak  and 
be  an  indication  of  it.  To  think  that  I  have  such  a  thing 
lacking  m  me,  that  doth  belong  originally  unto  the  nature 
of  man;  not  so  light  and  trivial  a  thing  that,  if  I  had  ii,  it 
would  add  some  kind  of  perfection  to  me  which  might 
conveniently  enough  be  spared ;  but  a  whole  orb  and 
order  is  lacking  to  me  which  belongs  to  such  a  creature 
as  I.  Certainly  it  should  put  such  a  person  mightily  out 
of  conceit  with  himself,  and  make  him  think,  "  What  a 
monster  am  I  in  the  creation  of  God !  I  am  no  way  suited 
to  the  order  of  creatures  in  which  my  Creator  hath  set 
me ;  for  that  was  an  order  of  intelligent  creatures  all  formed 
to  the  loving,  adoring,  and  praising,  and  serving  the  great 
Author  of  their  beings,  with  open  eyes  beholding  and 
adoring  his  excellencies  and  glory :  and  I  have  no  dispo- 
sition thereto." 

5.  We  may  further  infer  how  great  a  misery  is  conse- 
quent, when  persons  have  not  begun  to  live  this  life  ;  there 
is  a  great  perfection  lacking  in  this  life  itself,  but  it  infers 
a  further  consequent  misery,  i.  e.  a  being  cut  oli'  from  all 
conversing  with  God,  a  kind  of  exile  out  of  that  region, 
which  is  within  the  management  of  the  Spirit,  the  region 
in  which  it  rules,  and  which  it  replenishes  with  life,  and 
with  vital  influence ;  for  being  dead  towards  God  they  can 
have  no  converse  with  him.  If  a  person  be  dead,  you  know 
what  is  usual,  "  Bury  my  dead  out  of  my  sight."  They 
are  not  fit  to  come  into  God's  sight,  or  to  have  to  do  with 
him.  Would  we  like  it  n^ell  to  converse  among  the  dead ; 
or  endure  to  have  carcasses  lying  with  us  in  our  houses, 
and  in  our  beds,  and  to  be  found  at  our  tables  ?  Why, 
the  case  speaks  itself;  they  who  are  destitute  of  this  life, 
are  quite  cut  off  from  God,  and  from  all  his  converse  ; 
they  are  as  it  were  exiles  frcAn  the  world  and  region  of 
spirit  and  spirituality.  O  the  strength  and  vigour,  the 
joys  and  pleasures,  the  purity  and  peace,  of  that  blessed 
region  !  But  these  are  excluded  by  their  want  of  this  life. 
The  Spirit  can  only  statedly  converse  with  those  that  are 
alive.  It  steps  out  of  its  region  (the  case  were  otherwise 
sad  with  us)  to  make  men  alive,  and  to  draw  them  within 
the  circle,  as  it  were,  that  they  may  be  within  the  reach,  of 
its  continual  ordinary  converse.  But  they  are  in  no  way 
of  converse  with  the  Spirit,  as  yet,  that  have  not  the  prin- 
ciples of  this  life  as  yet  planted  in  them.  So  that  they  are 
to  look  upon  themselves  as  cut  off  from  God,  and  as  those 
with  whom  his  Spirit  hath  no  converse  in  a  stated  way. 
What  it  may  do,  what  it  will  do  in  a  wav  of  sovereign 
grace,  is  more  than  they  know ;  but  it  is  their  great  con- 
cern to  implore  it,  that  it  would  come  and  move  upon 
them,  and  attemper  to  the  region  of  life.  They  are  other- 
wise cut  off  as  from  the  land  of  the  living,  and  have  no 
place  nor  fellowship  there. 

t).  Let  us  see  the  wonderful  grace  of  this  blessed  Spirit. 
Well  may  it  be  called  the  Spirit  of  grace :  Who  hath  done 
despite  unto  the  Spirit  of  grace,  Heb.  x.  29.  We  should 
frame  our  apprehensions  accordingly  of  this  blessed  Spirit, 
as  the  light  of  such  a  Scripture  would  dictate,  and  account 
it  the  Spirit  of  all  love,  and  goodness,  and  benignity,  and 
sweetness,  that  admits  such  souls  to  have  a  livelihood  in  it. 
"  If  ye  live  in  the  Spirit ;"  O  strange  goodness  this !  Such 
impure  creatures,  so  lost  in  darkness  and  death,  now  brought 
within  those  blessed  confines !  That  tne  Spirit  of  Ihe 
living  God  should  have  taken  them  into  such  association 
with  Itself!  q.  d.  "  Come,  you  shall  live  with  me:  here  is 
safe  living,  comfortable  living."  The  communion  which 
God  holds  with  such  souls  is  called  the  communion  of  the 
Holy  Ghost  in  '2  Cor.  xiii.  14.  That  it  should  come  and 
lead  souls  out  of  death  and  darkness  into  the  Divine  pre- 
sence, and  say  to  them,  "  Dwell  here,  in  the  secret  of  the 
Almighty,  and  under  the  shadow  of  his  wing.  His  feathers 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


537 


shall  cover  you,  and  his  continual  influence  cherish  you 
and  maintain  your  life  :  here  you  shall  spend  your  days  I" 
This  is  a  wonderful  vouchsafement.  How  should  we 
magnify  to  ourselves  the  grace  of  the  Spirit  upon  this  ac- 
count !  And  yet  further, 

7.  We  see  the  great  hazard  of  withdrawing  ourselves 
from  under  the  tutelage  and  influence  of  this  Spirit.  It 
is  done  by  neglect,  done  by  self-confidence,  done  by  re- 
mitting our  dependance,  done  by  resistance,  by  our  dis- 
obedience, our  little  obsequiousness  to  the  Spirit :  and  }-ou 
see  the  hazard  of  it.  Step  out  of  this  region  of  life,  and 
there  is  nothing  but  impure  and  desolate  darkness.  We 
languish  and  die,  if  we  retire,  or  recede  and  step  without 
these  sacred  boundaries.  To  be  confined  and  kept  within 
Ihem,  how  great  a  vouchsafement  is  it !  and,  that  it  is 
undertaken  that  it  shall  be  .so!  But  though  it  shall  be  so, 
we  are  not  to  expect  that  this  should  he  done  without  our 
care.  We  showed  you,  in  speaking  of  that  influence,  that 
It  is  an  assisting  and  co-operative  influence,  among  many 
other  particulais. 

Lastly,  We  may  infei',  that  is  a  most  weighty  and  im- 
portant charge  that  lies  upon  every  renewed  soul.  For 
think,  how  precious  and  excellent  a  life  is  to  be  maintained 
in  them;  that  spiritual,  divine  life,  a  thing  which  both  re- 
quires and  justifies  their  utmost  care:  requires  it;  for 
what  would  a  person  think  of  it,  if  he  should  be  intrusted 
with  the  care  of  the  life  of  a  prince,  the  child  of  a  great 
monarch  %  If  any  of  us  had  such  a  charge  committed  to 
us,  "  I  charge  you  with  the  life  of  this  child,  and  to  use 
your  best  care  and  endeavour  for  the  nourishing  of  its 
life,  and  for  the  cultivating  of  it,  and  fitting  it  to  the  best 
purposes  whereof  it  may  be  capable."  How  would  this 
engage  one's  utmost  diligence,  that  it  is  a  very  impor- 
tant life  that  is  committed  to  my  care.  We  have  every  one 
of  us  the  care  incumbent  upon  us  of  the  life  of  a  divine 
thing  produced  and  brought  forth  in  us,  and  which  we 
are  to  apply  the  name  first  to,  when  we  call  ourselves  the 
sons  or  children  of  God.  There  the  name  falls  first ;  it 
is  that  divine  thing  that  is  his  son,  and  we  are  only  his 
sons  or  children  upon  the  account  of  that.  To  have  a 
divine  life  to  maintain  and  cherish  in  my  soul,  as  I  may 
have  a  subordinate  agency,  under  the  Spirit,  in  order 
thereto,  how  should  it  engage  my  utmost  solicitude  and 
care,  that  nothing  be  done  offensive  to  this  life,  that  every 
thing  be  done  that  may  tend  to  preserve  and  improve  it ! 

And  as  it  requires  our  care,  .so  it  finally  justifies  it.  A 
great  many  are  apt  to  think,  yea,  and  do  often  speak,  re- 
proachfully concerning  tho.se  who  do  any  thing  to  dis- 
cover and  hold  forth  the  power  and  eflicacy  of  such  an  in- 
being  life  in  them.  To  what  purpose  do  these  persons 
take  so  much  more  care  than  other  men  about  their  souls, 
and  about  their  spiritual  stale,  as  they  are  wont  to  call  it  1 
Why,  they  have  a  life  more  than  you  to  be  solicitous 
about;  a  life  that  you  know  nothing  of;  a  noble,  a  divine 
life,  which  is  incumbent  upon  them  to  care  for.  They 
wonder  that  this  race  of  men  don't  run  with  them  into 
the  same  excess  of  riot,  when  they  never  consider  these 
are  things  that  would  be  noxious  to  my  life.  It  may  be 
you  find  nothing  in  you,  unto  uhich  such  things  would 
be  an  ofience  :  they  would  hurt  my  very  life.  This  hath 
the  holy  soul  to  say  to  justil'y  all  that  care  and  concern 
which  he  hath  about  the  maintaining  and  preserving  his 
spiritual  life.  And  would  not  he  be  thousnt  to  talk  very 
unreasonably  that  should  say;  Why  should  such  and 
such  men,  who  are  observed  to  be  much  addicted  to  study, 
and  retirement,  and  contemplation,  why  should  they  inure 
themselves  to  more  thoughts  than  the  beasts  do  ?  They, 
who  apply  themselves  to  a  course  of  praying,  meditation, 
&c.  why  should  they  do  so  more  than  the  beasts,  who,  say 
they,  do  but  eat  and  drink,  and  what  is  given  them  that 
they  gather,  and  no  more  ado'?  The  answer  would  be 
obvious  from  such  persons;  "  I  have  a  thing  called  rea- 
son in  me,  which  I  am  to  cultivate,  and  improve,  and 
make  my  best  of,  which  beasts  have  not."  And  is  not 
that  a  suflicient  answer;  "  I  have  a  life  more  in  me  than 
other  men  have,  which  I  am  to  tend,  and  take  all  po.«sible 
care  of;  a  life  capable  of  great  improvements,  a  life  of 
great  hopes,  a  life  put  into  me  upon  high  accounts,  and 
for  the  greatest  and  most  noble  designs."  And  therefore 
if  any  of  us  be  tempted  by  the  licentious  persons  of  the 


538 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  xn. 


age  to  run  Iheir  course,  and  do  as  they  do,  pray  let  us 
leam  to  distinguish  our  cases.  The  matter  is  not  with  us 
as  it  is  with  them.  We  have  somewhat  else  in  us;  a 
divine  thing,  which  hath  a  sacred  life  belonging  to  it,  im- 
planted in  our  natures;  which  hath  given  us  hope,  and 
which  is  in  us  the  earnest  and  pledge,  of  a  blessed  eternity, 
an  immortal  state  of  life.  And  what!  shall  we  be  prodi- 
gal of  this"!  Is  this  a  thing  to  be  exposed,  and  ventured, 
and  thrown  away,  merely  to  comply  with  the  humour  of 
a  sensual  wretch,  who  knows  nothing  of  the  matter,  and 
is  a  stranger  to  all  such  affairs "! 


SERMON  XII.* 

Yon  have  heard  of  a  twofold  work  of  the  Holy  Spirit 
upon  such  souls  as  it  hath  regenerated,  or  put  a  principle 
of  spiritual  life  into;  viz. — the  maintaining  of  that  life, 
which  is  mentioned  in  the  former  part  of  this  verse,  "  If 
we  live  in  the  Spirit;"  and — the  causing,  and  conducting, 
and  governing  the  motions  which  are  agreeable  to  that  life, 
in  the  latter  part,  "  Let  us  also  walk  in  the  Spirit." — We 
have  spoken  of  the  former  of  these,  and  are  now  to  pro- 
ceed unto  the  latter,  that  is,  to  treat  of  that  part  or  hand 
which  the  Holy  Spirit  hath  about  the  motions  and  actions 
of  renewed  souls;  and  those  must  be  considered  in  a  re- 
ference unto  that  life  imto  which  they  are  connatural,  as 
you  see  they  are  mentioned  in  that  reference  in  the  text, 
"  If  we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit." 
Therefore  the  latter  truth  which  we  have  to  note  to  you 
from  this  Scripture  you  may  take  thus ; — That  it  belongs 
to  their  state,  who  live  in  the  Spirit,  to  walk  also  in  the 
Spirit. — In  speaking  to  which  we  shall, 

I.  Show,  what  it  is  to  walk  in  the  spirit. 

II.  How  it  belongs  unto  the  state  of  such  persons  so  to 
walk. 

I.  What  walking  in  the  Spirit  imports.  This  we  may 
understand  by  inquiring  severally  into,  and  then  joining 
together,  these  two  notions;  i.e.  what  walking  doth  im- 
port; and  then, — what  it  imports  to  do  anything  in  the 
Spirit. — These  being  explained  and  put  together,  will  give 
us  the  full  and  true  import  of  walking  in  the  Spirit. 

Walking  in  the  general,  you  know,  is  an  expression  that 
signifies  action  or  motion  ;  and  sometimes  it  is  taken  in 
a  natural  sense,  and  then  you  know  what  it  signifies; 
sometimes  it  is  taken  in  a  moral  sense,  a  sense  borrowed 
from  the  natural,  because  of  some  analogy  and  agreement 
between  the  one  and  the  other ;  and  then  it  plainly  signi- 
fies the  course  of  a  man's  conversation.  So  it  must  neces- 
sarily be  understood  to  signify  here,  according  to  the 
transumed  or  borrowed  sense.  And  nothing  is  more  ordi- 
nary in  Scripture  than  to  express  the  course  of  a  man's 
conversation,  whether  it  be  good  or  whether  it  be  bad,  by 
the  phrase  of  walking ;  as  you  can't  but  have  taken  iio- 
tice,  such  of  you  as  have  been  conversant  with  the  Scrip- 
tures, how  often  it  is  said  concerning  the  kings  of  Israel 
and  Judah,  that  they  walked  so  and  so ;  such  and  such  a 
one  in  the  way  of  his  fathers,  and  the  like :  where  the 
series  of  his  actions,  morally  considered,  is  most  expressly 
intended  to  be  signified. 

But  that  we  may  speak  more  distinctly  unto  the  notion 
of  walking,  because  it  will  give  much  light  unto  the  mat- 
ter which  we  have  before  us;  as,  in  general,  walkingdoth 
signify  action  or  motion,  so  it  also  carries  with  it  some 
specification  of  that  action  or  motion,  and  so  doth  import 
action  or  motion  of  some  special  kind.  For,  though  all 
walking  is  motion,  yet  all  motion  is  not  walking;  and 
therefore  it  is  an  expression  that  serves  to  be  some  way 
restrictive  of  the  general  notion  of  action  or  motion.  And 
that  we  may  speak  more  clearly  hereunto,  we  must  take 
notice  of  something  that  walking  doth  expressly  denote,  or 
that  is  more  formally  included  in  the  notion  of  it ;  and 
somewhat  that  it  doth  convnle  or  import  of  a  kind  of  col- 
lateral signification  thereof. 

1.  There  are  some  things  which  walking  doth  more 
directly  and  formally  denote.    As, 

»  Preached  March  6th,  1678,  at  Cordwainer's  Hall. 


1.  It  denotes  a  self-motion.  A  motion  which  proceeds 
from  an  internal  principle  in  the  thing  that  moves ;  though 
not  originally  ;  for  that  cannot  be  supposed  concerning  it 
in  a  creature,  but  subordinately  only.  If  one  rolls  a  stone 
to  and  fro  upon  the  grovmd,  it  would  be  very  improper  to 
say,  that  stone  walks.  It  signifies  motion  from  an  internal 
principle,  a  kind  of  self-motion. 

2.  It  doth  most  properly  signify  a  voluntary  motion. 
There  maybe  motion  from  an  internal  principle,  which  is 
not  voluntary,  as  there  are  many  things  that  have  a  prin- 
ciple of  motion  in  themselves,  which  have  not  the  power 
of  will;  which  belongs  only  unto  intellectual  agents,  unto 
free  creatures.  Now  if  a  man  be  dragged  this  way  or  that, 
he  is  not  said  to  walk,  though  he  make  use  of  his  own 
motive  power  too. 

3.  It  imports  an  orderly  motion.  For  he  is  not  said  to 
walk  who  only  wildly  skips  and  fetches  freaks  this  way 
and  that.  And  that  signification  is  especially  carried  that 
is  used  for  walking  here,  ro':^'«'j;  a  word  from  whence 
that  word  s-i\'  comes,  which  signifies  military  order,  the  or- 
derly motion  of  any  army  in  rank  and  file :  so  the  word  is 
noted  to  signify.  Yea,  and  from  the  same  word  comes 
a  word  that  signifies  the  order  which  is  observed  in  ■ 
verse,  when  the  composition  is  most  exact  and  accurate, 
of  so  many  feet,  or  making  up  such  or  such  a  form  of 
metre ;  <!irix»!-  A  metrical  kind  of  order  is  signified  by 
this  word;  so  as  that  one's  motions  are  measured  by  a 
strict  kind  of  rule  all  along. 

4.  It  imports  a  pleasurable  motion.  For  you  know  we 
are  wont  to  walk  for  our  recreation.  If  persons  go  a  jour- 
ney, or  the  like,  that  is  toilsome,  we  express  that  more 
usually  by  another  word,  travelling;  but  if  a  person  be 
gone  forth  to  exercise  himself  in  order  to  his  recreation 
and  heaUh,  then  we  usually  say,  he  is  gone  a  walking. 

5.  It  is  a  continued  motion.  For  he  that  fetches  a  skip 
and  jump  now  and  then,  this  way  and  that,  is  not  said  to 
walk;  but  walking  is  a  course  of  motion  continued  for 
such  a  time. 

6.  It  is  a  progressive  motion.  There  may  be  continued 
motion  which  is  not  progressive.  One  may  continue  mov- 
ing to  and  fro,  in  the  same  place,  for  a  long  time  together : 
but  walking  is  a  going  forward.  These  things  (as  is  obvi- 
ous unto  a  common  understanding)  are  carried  in  the  no- 
tion of  walking  most  expressly,  and  so  it  may  be  said  to 
denote  these  things  more  formally.    But, 

2.  "There  are  also  some  things  which  it  doth  connote. 
And  they  are  especially  these  two,  riz. — (1.)  an  end, 
and— (3.)  a  way.  It  connotes  an  end  ;  for  walkihg  is  a 
tendency  somewhither,  or  unto  some  term.  And  it  con- 
notes a  way  ;  for  a  man  can't  walk,  but  it  must  be  in  some 
way  or  other,  whether  it  be  better  or  worse. 

■These  things  are  considerable  concerning  the  notion  of 
walking.  And  as  walking  doth  import  a  specification  of 
motion,  or  is  a  more  special  kind  of  motion  ;  so  the  addi- 
tion of  "in  the  Spirit''  plainly  imports  a  specification  of 
walking,  so  as  to  denote  a  more  special  sort  and  kind  of 
walking. 

We  shall  consider,  more  at  large,  what  it  is  to  do  any 
thine-  in  the  Spirit,  before  we  come  to  sum  up  all  in  join- 
ing these  notions  together.  To  do  any  thing  in  the 
Spirit,  is  to  do  it  in  the  light,  and  in  the  power  of  the 
Spirit. 

1.  In  the  light  of  the  Spirit.  For  whenever  it  comes  to 
deal  with  the  spirits  of  men,  it  is  in  that  way,  by  creating 
a  light  to  them,  which  is  directive  of  their  motions.  Let 
us  walk  in  the  light  of  the  Lord,  Isa.  ii.  5.  that  is  walking 
in  the  Spirit.  To  do  any  thing  in  the  Spirit,  is  to  do  it  in 
the  light,  not  blindly  and  darkly,  as  those  that  Know  not 
what  they  do. 

2.  In  the  power  of  the  Spirit.  I  will  go  in  the  strength 
of  the  Lord  God,  I  will  make  mention  of  thy  righteous- 
ness, even  of  thine  only,  Ps.  Ixxi.  16. 

These  things  thus  laid  before  you  will  make  itplain  to 
us  what  is  carried  "  in  walking  in  the  Spirit."  We  are  to 
put  together  the  notions  of  walking,  and  doing  any  thing 
in  the  Spirit.  And  an  account  of  the  result  and  sum  of 
what  has  been  said  maybe  given  you  in  these  several  par- 
ticulars. 

1.  To  walk  in  the  Spirit  is  to  intend  and  tend  towards 


Serm.  XII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


539 


an  end  which  is  suitable  to  ihe  Spirit.  It  is  most  propei 
to  begin  there ;  and  that  is,  in  short,  walking  in  the  Spirit 
imports  a  continual  tendency  towards  God,  as  the  great 
end  and  mark  at  which  one  aims.  And  this  is  an  end 
agreeable  to  the  Spirit ;  and  this,  and  no  other,  as  the  last 
and  ultimate  end.  The  soul  that  is  acted  by  the  Spirit  of 
God  is  acted  towards  God.  Do  but  observe  how  these 
things  are  connected  in  that  passage,  Ps.  Ixiii.  8.  My  soul 
followeth  hard  after  thee.  How  comes  it  to  do  so  I  Thy 
right  hand  holds  me  up.  And  what  is  that  right  hand  ! 
Why,  it  can  signify  nothing  else  but  the  power  of  God, 
that  is,  his  Spirit,  which  we  are  taught  to  look  upon  as  the 
great  active  principle  of  all  the  motions  and  operations  of 
the  creatures,  whereof  it  can  be  said  to  be  directly  deter- 
minative. Then  we  may  conclude  that  a  person  is  acted 
by  the  Spirit,  or  walks  in  the  Spirit,  when  he  aims  at  God 
through  his  whole  course.  While  men  are  under  the  power 
and  rule  of  another,  that  is,  a  fleshly  and  corrupt  principle, 
it  is  all  for  self  that  their  designs  lie,  and  the  course  of 
their  actions  run;  they  are  conlined  wholly  (as  hath  been 
said  upon  an  occasion)  within  a  circle  of  acting  from  self 
to  self:  but  when  once  the  Spirit  of  God  comes  to  have 
the  government  and  the  motions  of  the  soul,  as  all  those 
motions  do  immediately  spring  from  God,  so  they  lend  to 
hira,  and  centre  in  him.  The  soul  designs  him,  and  none 
but  him,  in  its  whole  cour.se.  And  therefore,  it  being  the 
great  work  of  the  Redeemer  to  reduce  and  bring  back 
souls  to  God,  what  part  or  hand  the  Spirit  of  God  hath  in 
this  matter,  is  in  pursuance  of  the  Redeemer's  design. 
Therefore  we  are  said  to  "have  access,  or  come  to  God 
through  him  by  the  Spirit;"  this  is  the  common  course 
stated  for  all  men  ;  for  Jew  and  Gentile  both,  for  with  such 
reference  it  is  said.  Through  him  we  both  have  an  access 
by  one  Spirit  unto  the  Father,  (Eph.  ii.  18.)  implying  that 
none  would  ever  come  at  God,  aim  at  God,  or  tend  towards 
him,  but  as,  by  the  motive  power,  and  in  the  directive 
light  of  the  blessed  Spirit,  they  are  acted  and  carried 
towards  him  through  Christ. 

2.  Walking  in  the  Spirit  implies  a  constant  adherence 
unto  Christ  by  dependence  and  subjection.  Which  it 
must  needs  do  upon  the  account  that  all  walking,  as  I  have 
said,  connotes  a  way,  and  Christ  is  expressly  represented 
to  us  as  the  way  leading  unto  God,  I  am  the  way ;  no 
man  cometh  unto  the  Father  but  by  me,  John  xiv.  0.  And 
hence,  as  we  have  this  phrase  of  "  walking  in  the  Spirit," 
so  we  have  that  too  of  walking  in  Christ,  Col.  ii.  G.  And 
the  apostle  Peter  directs  such  a  course  of  walking  as  might 
put  them  to  shame  who  should  falsely  accuse  their  good 
conversation  in  Christ,  1  Pet.  iii.  Itj.  And  certainly  it  is 
one  great  part  of  the  work  of  the  Holy  Ghost  upon  the 
spirits  of  men,  so  as  to  attemper  and  frame  them  unto  the 
way  of  access  to  God,  or  the  way  wherein  God  can  be 
come  at,  that  it  may  become  even  "spiritually  natural  unto 
the  soul  to  walk  in  that  way.  While  they  walk  in  Christ, 
they  walk  in  the  Spirit.  It  is  the  business  of  the  Spirit  to 
engage  the  soul  in  this  way  offending  and  moving  towards 
God,  and  to  keep  it  on  therein. 

3.  It  imports  walking  in  the  divine  light,  whereof  the 
Spirit  is  the  continual  Author  unto  renewed  souls.  And  I 
do  not  now  mean  only  that  external  light  which  it  affords 
by  the  Scripture  revelation,  but  an  inward  vital  light  which 
it  sets  up  and  continues  in  the  soul  itself,  having  caused 
"  a  day-spring,  a  day-star  to  arise  there,  and  made  a  day 
within."  The  Spirit  creates  unto  the  soul  a  region  of  light, 
wherein  it  converses,  while  it  is  said  to  converse  in^ihe 
Spirit.  They  unto  whom  it  hath  not  created  such  a  light, 
are  said  "  to  walk  in  darkness;"  and  whatsoever  there  is 
of  external  light  shining  round  about  them,  their  darkness 
comprehends  it  not,  as  in  John  i.  5.  But  where  this  bless- 
ed Spirit  is,  it  makes  those  that  were  darkness  to  be  light 
in  the  Lord.  "  Ye  were  sometimes  darkness,  but  now  are 
ye  light  in  the  Lord."  Well,  and  what  then  ?  Walk  as 
children  of  the  light,  Eph.  v.  8.  'Tis  true  that  light  doth 
here,  as  well  as  elsewhere,  signify  holiness,  biu  not  with- 
out reference  unto  intellectual  light ;  only  it  imports  that 
intellectual  light  to  be  a  practical;  refining,  transforming, 
vital  light,  so  as  that  the  same  thing  is  capable  of  a  two- 
fold denomination,  of  light,  and  of  life  too;  as  St.  John, 
speaking  of  our  Lord  Jesus  Christ,  the  Sun  of  righleou.s- 
ness,  speaks  of  him  as  under  the  notion  of  life,  and  saith, 


that  life  was  the  light  of  men,  John  i.  4.  It  is  therefore  a 
region  of  living  light  which  the  Spirit  doth  create  unto 
souls,  in  which  they  converse  and  walk :  then  are  they  said 
to  walk  in  the  Spirit,  by  that  work  and  oflice  of  the  Holy 
Ghost,  which  our  Saviour  calls  "  its  leading  persons  into 
all  truth."  He  promi.ses  in  those  consolaloiy,  valedictory 
discourses  of  his  to  his  disciples,  (in  xiv.  xv.  and  xvi.  chap- 
ters of  John's  Gospel,)  again  and  again  the  Spirit,  and  for 
this  purpose,  "  to  lead  them  into  truth  ;"  that,  you  know,  is 
the  part  of  directive  light.  But  then  it  is  one  thing  to  di- 
rect only  by  telling,  so  and  so  you  must  do  ;  and  another 
thing  by  way  of  instinct,  or  by  an  inward  prompting ;  by 
which  loo  a  person  does  not  go  in  that  ca.«e  blindfold,  but 
with  an  inclination,  with  spontaneity,  and  seeing  his  way 
all  the  way  he  goes.  He  walks  in  ihe  light;  and  such  a 
light  as  is  directive  and  active  to  him  at  once. 

4.  It  imports  acting  by  a  divine  power  all  along  through 
our  whole  course.  'The  Spirit,  where  it  is,  is  the  Spirit  of 
power,  of  love,  and  of  a  sound  mind,  2  Tim.  i.  7.  They 
are  .said  to  be  in  the  Spirit,  who  are  under  the  power  and 
dominion  of  it,  as  John  says  of  him.self,  that  he  was  in  Ihe 
Spirit  on  the  Lord's  day,  in  Rev.  i.  10.  Under  the  influ- 
ence of  its  Almighty  power,  its  captivating  dominion. 
According  as  when  persons  are  said  to  be  in  the  flesh,  (an 
expression  frequently  used  in  Scripture,)  it  notes  their  be- 
ing under  the  power  and  dominion  of  a  fleshly  principle. 
So  to  walk  in  the  Spirit,  is  to  act  on  all  along  under  the 
power  and  governing  influence  of  the  Spirit,  I  will 
strengthen  them  in  the  Lord,  and  they  shall  walk  up  and 
down  in  his  name,  Zech.  x.  12.  That  one  attribute  be- 
longing to  the  Divine  nature,  viz.  the  power  of  God,  is 
more  especially  pointed  at  there. 

There  is  a  strict  connexion  between  this  and  the  last 
mentioned  thing,  that  light  and  this  power;  that  light 
being  a  vital,  a  living  thing.  Though  we  may  have  dis- 
tinct notions  of  them,  yet  they  are  in  themselves  connected 
and  most  inseparable.  Come  ye,  let  us  walk  in  the  light 
of  Ihe  Lord,  Isa.  ii.  5.  Even  in  the  form  of  expression, 
though  light  is  the  thing  which  is  directly  spoken  of,  there 
is  implied  and  involved  therewith  a  certain  active  power, 
the  being  moved  to  go  and  walk  in  that  light,  which,  as 
such,  was  to  guide  them  in  their  way.  See  what  is  referred 
to  in  ver.  3.  He  will  teach  us  of  his  ways,  and  we  will 
walk  in  his  paths.  This  signifies  that  their  spirits  were 
acted  by  a  certain  power  which  did  incline  them  unto  this 
thing;  and  not  that  they  were  merely  enlightened.  And 
whereas  in  this  very  chapter,  the  expression,  "led  by  the 
Spirit,"  is  made  use  of  in  ver.  18.  "  If  ye  be  led  by  the 
Spirit,  ye  are  not  under  the  law  ;"  as  also  in  Rom.  viii.  14. 
As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God;  the  word  which  is  rendered  led  is  'lyowrai,  and 
signilies  acted  or  moved  by  a  certain  power.  As  many  as 
are  acted  by  the  Spirit  of  God ;  and  they  that  are  acted  by 
the  Spirit  of  God  are  not  under  the  law,  they  are  not  cur.sed 
and  condemned  by  it. 

5.  It  imports  acting  from  spiritual  habitual  principles 
that  are  fixed  and  settled  in  the  soul ;  and  therefore  in- 
cludes in  it  the  exercise  of  all  the  several  graces  of  the 
Spirit.  For  you  must  k-now  that  when  we  say,  walking  in 
the  Spirit  implies  walking  in  the  Divine  light,  and  by  the 
Divine  power;  it  is  not  to  be  understood  as  if  there  were 
nothing  else  but  a  temporary,  present  ray  of  light,  and 
efflirt  of  power  from  the  Spirit ;  and  so  that  there  comes 
to  be  any  thing  habitually  fixed  in  the  soul  itself  But 
though  it  is  very  true  indeed  that  habitual  light,  &c.  in  the 
soul  from  the  Spirit  must  be  maintained  and  contin'iedby 
the  Spirit,  it  is  nevertheless  to  be  looked  upon  p-  an 
habitual  principle  which  is  in  the  soul  itself  And  the 
case  is  here  but  as  it  is  in  nature  ;  for  there  can  he  no  sort 
of  life  in  all  the  creation,  whereof  God  is  not  Ihe  Author; 
nor  any  action  done,  but  the  power  of  doing  it  is  received 
from  him;  though  there  are  many  actions  which  he  doth 
not  make  creatures  do,  yet  there  is  no  action  in  which  he 
does  not  enable,  or  not  give  them  suflicient  power.  But 
yet  notwithstanding  this,  we  know  that  the  natures  of 
creatures  are  distinct  from  one  another;  and  to  sav,  that 
the  Divine  power  must  do  all,  is  to  take  away  the  distinc- 
tion of  natures  wholly,  and  then  a  slone  might  reason  as 
well  as  a  man,  and  a  tree  might  walk  to  and  fro  as  well  as 
a  sensitive  living  creature  :  but  God's  way  of  dealing  with 


54i9 


THE  WORK  OP  THE  HOLY  SPIRIT 


Serm.  XIII. 


creatures  in  the  natural  creation,  ordinarily,  is  to  act  them 
according  to,  and  co-work  with  that  peculiar  nature  which 
he  hath  put  into  this,  and  that,  and  the  other  creature.  So 
it  is  here  :  there  is  a  divine  nature,  consisting  of  many 
gracious,  holy,  vital  principles  which  God  puts  into  the 
soul  when  he  renews  it ;  and  which  are  so  many  several 
parts  of  the  new  creature,  and  with  these  several  principles 
or  with  this  divine  nature,  he  concurs  or  co- works  ;  though 
the  exigency  of  the  case  is  such,  there  being  a  corrupt 
nature  joined  therewith  in  the  same  subject,  that  here  he 
must  continually  over-power  imto  every  action  that  is 
done  :  and  it  is  not  enough  to  give,  or  maintain,  the  prin- 
ciple, but  he  must  work  the  very  act  itself,  because  of  a 
reluctant  principle,  which  would  otherwise  strangle  the 
act,  and  never  let  it  be  brought  forth  at  all.  But  then  we 
must  not  suppose  that  the  power  by  which  the  work  is 
done,  is  a  thing  only  at  this  time  given,  and  that  there  is 
no  principle  in  the  soul  itself  which  it  acts  from  ;  for  there 
is  a  principle  implanted  and  fixed  in  the  soul,  and  though 
that  requires  to  be  acted,  it  is  the  v/ay  and  method  of  the 
Spirit  to  act  in  and  by  that  principle,  or  put  that  principle 
upon  action.  So  that  walking  in  the  Spirit  is  walking  in 
the  exercise  of  the  implanted  principles  of  grace,  and  not 
without  them,  or  not  having  any  such  work  wrought  or 
done  in  us ;  as  if  a  person  should  be  habitually  inclined 
one  way,  and  yet  act  another ;  believe,  without  a  principle 
of  faith  ;  or  love  God,  without  a  principle  of  love ;  or  fear, 
without  a  principle  of  fear ;  by  having  these  actions  erected 
in  him  by  the  Spirit,  without  the  habits  from  whence  they 
are  to  proceed,  and  to  which  they  are  connatural.  This 
is  not  to  be  supposed.  And  therefore  whensoever  any 
walk  in  the  actual  exercise  of  grace,  they  walk  in  the 
Spirit.  And  it  is  very  observable  to  this  purpose  that  you 
have  several  fruits  of  the  Spirit,  or  gracious  principles, 
ennumerated  immediately  before  the  text,  ver.  22,  23.  You 
are  there  told  what  the  fruits  of  the  Spirit  are ;  or  what 
the  principles  are  which  the  Spirit  is  the  productive  cause 
of;  and  then  it  is  afterwards  subjoined,  "  If  we  live  in 
the  Spirit,"  or  have  all  these  principles,  "let  us  also  walk 
in  the  Spirit,"  i.  e.  in  acting  and  exercising  these  princi- 
ples. Hence  therefore  we  read  of  walking  by  faith,  (2  Cor. 
V.  7.)  and  walking  in  the  fear  of  the  Lord,  (Acts  ix.  31,) 
and  walking  wrth  God,  (Mic.  vi.  8.)  and  of  walking  in  love, 
Eph.  V.  2.  To  walk  in  the  exercise  of  these  several  graces 
of  the  Spirit,  is  walking  in  the  Spirit. 

6.  It  implies  walking  in  the  way  of  the  Lord  with  fi'ee- 
dom  of  choice,  and  from  a  spontaneous  inclination  ;  from 
both  the  notion  of  walking,  which  is  voluntary,  and  the 
addition,  in  the  Spirit,  which  is  the  great  Author  of  all 
liberty  wheresoever  it  is ;  Where  the  Spirit  of  the  Lord  is 
there  is  liberty,  2  Cor.  iii.  17.  A  person  is  not  the  less, 
but  the  more,  free  by  being  iiupelled  and  moved  by  the 
Spirit;  for  it  is  the  Spirit  that  makes  him  free  and  enlarges 
him :  I  will  walk  at  liberty,  says  the  Psalmist,  for  I  keep 
thy  precepts.  Psalm  cxix.  45.  And,  I  will  run  the  ways 
of  thy  commandments  when  thou  shalt  enlarge  my  heart 
ver.  32. 

7.  It  implies  a  continued  reference  to  a  rule.  To  walk 
in  the  Spirit  is  not  to  walk  extravagantly,  as  those  that 
know  no  measures  or  limits  in  their  walking,  and  are  as 
the  win  ass  used  to  the  wilderness,  Jer.  ii.  24.  It  is  op- 
posed to  walking  after  lust,  or  the  inclinations  of  corrupt 
nature,  which  you  know  is  the  only  principle  of  all  ex- 
travagancy. This  I  say,  says  the  apostle  in  lire  16th  verse 
of  this  chapter,  "  Walk  in  'the  Spirit,  and  ye  shall  not 
fulfil  the  lusts  of  the  flesh."  The  apostolical  authority  and 
majesty,  which  is  imported  in  that  .solemn  preface,  is  of 
very  great  remark  and  note.  This  I  say,  this  I  determine, 
this  is  one  of  the  sacred  cffala  and  dictates  which  I  pro- 
nounce to  you  in  the  name'of  the  great  God  and  Redeemer, 
whose  office  and  authority  I  bear  ;  "  This  I  say,  Walk  in 
the  Spirit,  and  ye  shall  not  fulfil  the  lusts  of'the  flesh." 
That  Spirit  will  be  a  principle  of  holy  order  and  regularity 
to  you  rn  all  your  walking:  so  the  great  promise  of  it  im- 
plies, in  Ezek.  xxxvi.  27.  I  will  put  my  Spirit  within  you, 
and  cause  you  to  walk  in  my  statutes.  You  shall  then  be 
willing  to  walk  in  a  prescribed  way,  the  way  that  I  line 
and  rule  out  unto  you  all  along. 

8.  It  implies  a  complacential  course  of  walking  on  in 

"  Preached  Morcli  13tli,  1978,  at  Cordwainer's  Hatl. 


religion.  Walking  in  the  Spirit  is  walking  cheerfully ;  it 
belongs  to  it,  it  is  comprehended  within  the  compass  of  it. 
Whenever  any  have  the  Spirit,  this  lies  within  their  walk; 
rt  is  part  of  that  spiritual  walk  to  be  conversant,  amidst 
consolations  and  joys  and  pleasures,  and  it  is  part  of  the 
signification  of  that  expression,  "  Come,  let  us  walk  in  the 
light  of  the  Lord."  Light  doth  many  times  signify  (be- 
sides knowledge,  and  holiness)  joy,  delight,  pleasure. 
Walking  is  a  motion  fcr  recreation,  as  you  have  heard ; 
spiritual  walking  is  a  motion,  if  it  be  entirely  in  itself, 
amidst  spiritual  joys  and  comforts.  The  churches  walk- 
ing in  the  fear  of  the  Lord,  and  in  the  comfort  of  the  Holy 
Ghost,  were  multiplied,  in  the  before-mentioned  Acts  ix. 
31.  That  sure  was  walking  in  the  Spirit.  'Tis  suitable 
to  the  way  in  which  Christians  are  to  walk,  which  is 
throughout  in  every  part  of  it,  a  way  of  pleasantness,  and 
a  path  of  peace,  Prov.  iii.  17.  It  is  the  Spirit  that  causes 
holy  ones  to  walk  in  this  way,  and  then  sure  it  works  in 
them  a  disposition  suitable  to  the  way.  And  if  the  way 
is  pleasant,  and  the  heart  is  suitably  disposed  thereunto,  it 
cannot  but  be  pleasant  walking,  so  far  as  that  disposition 
is  in  that  pleasant  way. 

9.  It  is  a  continuing  in  the  course  and  practice  of  reli- 
gion. For  walking  is  a  continued  motion  :  and  therefore 
they  that  are  said  to  walk  in  the  Spirit,  don't  begin  in  the 
Spir-it,  and  then  think  to  be  made  perfect  by  the  flesh,  (as 
the  expression  is  in  Gal.  iii.  3.)  but  they  continue  in-^a 
course  of  spiritual  motion. 

10.  Lastly,  It  imports  a  progress  in  spirituality.  As  was 
said  before,  there  may  be  a  continued  motion  that  is  not 
progressive  ;  but  walking  in  the  Spirit  imports  a  progres- 
sive motion  in  a  course  of  spirituality.  When  persons 
make  still  nearer  and  nearer  approaches  unto  their  end, 
the  term  of  their  course ;  draw  near'er  and  nearer  to  God, 
and  as  they  draw  nearer  to  him,  find  a  gradiral  influence 
of  divine  light,  and  life,  and  power,  more  discernible  im- 
pressions of  the  Divine  image,  grow  more  and  more  into  a 
suitableness  to  him;  are  more  acquainted  with  him,  are 
brought  unto  higher  delectation,  and  to  take  more  com- 
placency in  him  :  this  is  walking  in  the  Spirit;  when  a 
man's  path,  as  it  is  said  concerning  the  righteous  man,  is 
as  the  shining  light,  that  shines  more  and  more,  brighter 
and  brighter,  unto  the  perfect  day,  Prov.  iv.  18.  As  you 
know  the  nearer  approach  we  make  unto  the  light  of  a 
glorious  lucid  object,  the  more  light  we  have,  still  all  along 
as  we  go,  our  way  grows  more  and  more  lightsome.  And 
strength  grows  and  increases  too  with  the  light,  The  right- 
eous shall  hold  on  his  way,  and  he  that  hath  clean  hands 
shall  be  stronger  and  stronger.  Job  xvji.  9.  Thei-e  is  an 
increase  with  the  increase  of  God.  They  don't  walk  in 
the  Spirit  therelbre  who  keep  moving,  but  move  in  a  circle, 
or  in  a  round  of  empty  sapless  duties,  keep  up  the  formal- 
ities of  r'eligion,  and  no  more;  but  they  walk  in  the  Spirit 
who  make  a  progress,  who  go  forward,  who  draw  nearer 
and  nearer  unto  God,  and  become  more  suitable  and  like 
him,  and  fit  for  his  eternal  converse,  and  for  all  the  present 
service  whereto  he  calls  them. 


SERMON   XIII.* 

It  is  the  latter  part  of  the  verse  that  we  are  upon,  from 
which,  considered  in  that  reference  which  it  carries  to  the 
former,  we  have  observed — That  it  belongs  to  the  slate  of 
them,  who  are  made  alive  by  the  Spirit  of  God,  to  walk  in 
the  Spirit. — We  have  proposed  in  speaking  to  this,  to  show 
you,— 1.  What  walking  in  the  Spirit  imports, — 2.  How  it 
belongs  unto  the  state  of  living  Christians  thus  to  walk. — 
The  former  we  have  already  spoken  to,  and  now  go  on  to 
the  other,  riz. 

To  evince  to  you,  that  it  belongs  to  the  state  of  those, 
that  live  in  the  Spirit,  thus  to  walk  in  it.  Now  we  are  tc 
show  voir,  that  it  belongs  to  the  state  of  such  as  a  privilege ; 
and  therein,  the  part  of  the  Holy  Ghost  to  cause  and  con- 
duct all  the  holy  motions  of  renewed  souls:  and  also,  that 
it  belongs  to  their  state  as  a  dwty,  and  therein  we  are  to 


SfeRM.   XIII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


541 


show  vou  onr  part.  The  mclion  of  this  or  that  thing,  if  it 
can  be  said  to  be  il.s  own  motion  as  this  is  said  to  be  ours, 
(for  we  must  "  walk  in  the  Spirit,")  signifies  a  part  to  be 
done  by  it ;  and  we  therefore  have  a  part  to  do,  in  com- 
pliance with,  and  in  subordination  to,  the  Spirit  of  God, 
in  this  thing.  There  can't  be  walking  in  the  Spirit,  but 
there  must  be  a  concurrence  of  its  part,  and  ours;  its,  ac- 
cording to  its  supremacy,  and  ours,  according  to  our  sub- 
ordination. Under  thissecond  head  therefore  the  demon- 
stration will  lie,  how  it  belongs,  or  that  it  doth  belong,  to 
the  state  of  renewed  souls  to  walk  in  the  Spirit ;  they  may, 
and  they  ought.  They  may,  so  it  speaks  their  privilege, 
and  the  readiness  of  the  Spirit  still  to  co-operate,  accord- 
ing to  what  part  is  assigned  it ;  they  ought,  so  it  speaks 
their  duty ;  they  ought  so  to  walk,  i.  e.  so  to  demean  and 
carrj'  themselves,  as  that  they  may,  according  to  the  pre- 
scribed and  appointed  methods,  make  sure  to  themselves 
the  help,  and  concurrent  influence  and  co-operation,  of  the 
Spirit  through  their  course.  Both  these  are  plainly  enough 
signified  to  us  by  the  very  words  of  the  text  itself;  one,  as 
implied,  plainly  enough  implied,  and  the  other  more  plain- 
ly expressed.  And  it  will  be  necessary  to  speak  unto  them 
severally  and  distinctly. 

1.  Walking  in  the  Spirit  belongs  tmto  the  state  of  such 
as  are  spiritually  alive,  as  a  privilege  proper  thereunto. 
The  injunction,  "  Walk  in  the  Spirit,"  plainly  supposes 
that  the  Spirit  is  communicable  for  this  purpose,  that  walk- 
ing in  the  Spirit  is  no  impossible  thing,  that  'tis  a  thing 
which  by  a  stated  gracious  vouchsafement  appertains  to 
the  state  of  them  to  whom  this  charge  is  given.  It  is  a 
known  and  unquestionable  rule  in  such  cases,  that  precepts 
and  promises  do  imply  one  another :  and  such  precept  car- 
ries in  it  a  virtual  promise,  any  such  promise  carries  in  it 
a  virtual  precept.  The  precept  supposes  the  promise,  and 
the  promi.se  inters  the  precept ;  that  is,  an  obligation  to  the 
thing  in  reference  whereto  such  and  such  help  is  promised 
to  be  afforded.  If  it  should  be  enjoined  us  to  walk  in  the 
hg;ht  of  the  sim,  it  is  supposed  that  the  sim  doth  ordinarily 
shine.  There  is  a  connexion  therefore  manifestly  implied 
here  between  the  action  that  is  enjoined  us,  and  the  sup- 
posed communication  of  the  Spirit  in  order  thereto ;  or 
its  constant  communicableness,  or  aptitude  and  readiness 
to  communicate  itself,  according  as  walking  in  it  doth 
require.  For  how  harshly  would  it  sound,  to  enjoin  any 
one  to  make  use  of  that  wherewith  he  hath  nothing  at  all 
to  do  ;  to  use  an  incommunicable  thing,  a  thing  to  which 
I  have  no  pretence,  to  which  I  can  lay  no  kind  of  claim  ! 
As  if  one  should  enjoin  a  child  to  do  such  or  such  a  thing 
by  the  strength  of  a  giant.  It  is  implied  that  there  are 
certain  rules  and  methods,  according  whereunto,  in  a 
stated  way,  the  Spirit  is  ready  to  communicate  and  give 
forth  itself,  in  reference  unto  all  those  actions  and  motions, 
proper  to  the  state  of  the  renewed  soul,  which  are  com- 
prehended, as  you  have  heard,  tmder  the  expression  of 
walking. 

The  Spirit's  part  being  that  therefore  which  we  have  to 
consider  and  speak  to  in  the  first  place,  as  pre-supposed ; 
there  are  two  things  that  I  shall  do  in  reference  to  that.  I 
shall  show  you, — 1.  What  communication  of  the  Spirit  is 
necessary  unto  our  walking  in  it,— 2.  The  communica- 
tiveness of  the  Spirit,  or  its  aptitude  to  communicate  itself, 
unto  this  purpose,  and  according  unto  such  necessity. 

1.  What  communication  of  the  Spirit  is  necessary  unto 
this,  that  we  may  be  said  to  walk  in  it.  We  have  hinted 
lo  you  already  what  communication  is  necessarj',  in  telling 
you  what  walking  in  the  Spirit  implies.  A  communica- 
tion both  of  light  and  power  is  necessary.  Consider  we 
both  these.  A  communication  of  such  light  and  such 
power,  as  are  quite  of  another  orb,  and  belong  to  another 
sphere  than  that  of  nature;  a  light  that  is  more  than  na- 
tural, and  a  power  that  is  more  than  natural;  such  light 
and  power  are  nece.s.sary  to  our  walking  in  the  Spirit. 
We  shall  speak  distinctly  unto  the  one  and  the  other  of 
these. 

1.  Walking  in  the  Spirit  doth  necessarily  suppose  a  com- 
munication of  spiritual  light,  or  light  from  the  Spirit,  as  the 
privilege  of  truly  living  Christians,  proper  to  their  state, 
which  the  exigency  of  their  ca.se  doth  require  and  call  for. 
This  is  of  the  very  primordia  (as  I  may  speak)  of  the  new 
creation,  that  great  work  of  (Jod  upon  the  spirits  of  men, 


by  which  he  doth  new-mould  them  both  for  obedience  and 

blessedness.  This  light  keeps  within  the  sphere  and  verg« 
of  his  own  people,  the  people  that  he  doth  form  for  himi- 
self:  O  house  of  Jacob,  let  us  walk  in  the  light  of  the  Lor<;i, 
Isa.  ii.  5.  It  plainly  means  that  directive  light  which  is  t  o 
guide  the  course  of  our  walking,  as  you  will  see,  if  you 
look  back  unto  the  3d  verse  of  that  chapter,  "  Many  peoplle 
shall  go  and  say.  Come  ye,  and  let  us  go  up  to  the  moun- 
tain of  the  Lord,  to  the  house  of  the  God  of  Jacob,  and  he 
will  teach  us  his  ways,  and  we  will  walk  in  his  paths." 
That  we  may  do  so,  it  is  necessary  that  he  teacheth  us  his 
ways,  and  enlighten  our  way,  and,  as  it  were,  afford  us  a 
cotiiinual  light  through  the  whole  course  and  tract  of  that 
way  wherein  we  are  to  walk.  This  light  is  not  merely  sm 
adventitious,  uncertain  thing,  but  a  stated,  settled  thing. 
It  is  necessary  that  it  be  so  in  order  to  our  walking  in 
the  Spirit.  When  God  began  this  work  of  the  new  crea- 
tion, the  provision  was,  "Let  there  be  light ;"  that  was  the 
care  that  was  taken  in  the  old  creation,  to  which  the 
apostle  doth  manifestly  allude  in  2  Cor.  iv.  6.  God  who 
commanded  the  light  to  shine  out  of  darkness,  hath  shined 
in  our  hearts,  to  give  the  light  of  the  knowledge  of  t.he 
glory  of  God  in  the  face  of  Jesus  Christ.  He,  that  at 
first  made  light  shine  out  of  darkness,  in  raising  up  and 
forming  this  old  world,  when  he  comes  to  raise  the  new 
creation  out  of  the  ruins  of  the  old,  in  the  spirits  of  men, 
doth  the  same  thing,  and  followeth  the  same  method.  He 
makes  light  to  shine  into  those  dark  and  desolate  souils, 
that  before  were  lost  in  darkness  and  death,  that  they  niiay 
know  which  way  to  turn  themselves,  and  to  choose  their 
way,  what  is  to  be  done,  and  what  is  not  to  be  done.  We 
are  not  to  think  that  this  lieht,  this  more  than  natural  light, 
is  a  thing  separate  from  a  vital  and  motive  power  and  in- 
fluence, hut  most  inwardly  and  necessarily  conjunct  Etna 
connected  therewith  :  as  the  light  of  the  sun  in  reference 
to  the  sensible  world  is  a  vigorous  light,  a  light  which  hath 
an  influence  accompanying  it.  And  think  we  with  oar- 
selves,  what  a  miserable  desolation  must  presently  ens  ue, 
not  only  darkness,  but  death  too,  if  God  should  put  out 
the  sun,  and  that  great  luminary  of  heaven  should  beccme 
all  on  a  sudden  totally  extinct !  What  a  universal  languor 
would  there  be  upon  universal  nature,  even  all  on  a  sud- 
den !  Such  is  the  light  unto  the  new  world,  the  new  crea- 
tion of  which  I  am  speaking.  That  spiritual  light,  as 
was  formerly  intimated,  is  vital  light,  "  light  ol  life."  Life 
is  said  to  be  light  in  that  heretofore  mentioned,  John  i.  4. 
And  when,  in  Eph.  v.  14.  the  words  are  directed  unto 
souls  that  are  a,sleep  and  buried,  as  it  were,  in  death, 
"  Awake,  thou  that  sleepest,  and  arise  from  the  dead,"  it  is 
superadded  what  they  were  to  expect  from  Christ ;  and 
one  would  think  it  should  rather  have  been  said,  Christ 
shall  give  thee  life ;  but  it  is  said,  "  Christ  shall  give  thee 
light,"  implying  that  to  be  a  vital  light,  a  light  that  carries 
life  in  it ;  and  which,  when  he  comes  efficaciously  and 
powerfully  to  awaken  souls,  and  by  his  word  make  them 
ari.se,  he  must  then  infuse  light  and  life  together  in  one. 
Light  is  spoken  of  as  the  very  composition  of  the  new- 
creature,  as  if  it  were  a  being  all  of  light,  "Ye  were  dark- 
ness, but  now  are  ye  light  in  the  Lord,"  and  this  in  refer- 
ence to  their  walking  a.s  children  of  the  light.  Eph.  v.  8. 
They  are  made  up  of  light,  being  born  spirit  of  Spirit,  as 
we  h.ad  occasion  formerly  to  note.  The  great  and  glorious 
God  himself  is  called  the  God  of  light,  they  are  called  the 
children  of  light.  That  is  their  parentage.  Light  descend- 
ed of  light,  begotten  of  light.  "God  is  light,  and  in  him. 
is  no  liarkness  at  all."  All  converse  with  him  is  walking- 
in  the  light  as  he  is  in  the  light,  1  John  i.  7.— It  is  true, 
that  light  signifies  holiness,  it  necessarily  connotes  it ;  but 
then  this  only,  as  was  heretofore  intimated,  doth  import 
and  signify,  that  that  light,  which  goes  into  the  composi- 
tion of  the  new  creature,  is  efficacious,  refining,  transform- 
ing light,  such  as  makes  the  soul  some  way  throughout 
suitable  unto  the  motions  of  truth,  which  are  now  placed 
in  the  speculative  understanding.  Whereas  the  case  is 
much  otherwise  with  unchanged,  unrenewed  souls.  T'here 
is  a  discordancy,  a  disagreement  between  their  habitual 
frame  and  temper,  and  the  notions  of  truth  which  aie  in 
their  minds.  But  when  the  notions  of  truth,  and  the  fi-ame 
and  disposition  of  the  heart,  come  to  be  similar  unto  one 
another,  then  is  the  soul  said  to  be,  as  it  Avere,  a  beixig  ot 


642 


THE  WORK  OF  THE  HOLY  SPIRIT 


Sehm.  XIII. 


light ;  it  is  all  light.  "  Ye  were  darkness ;"  so  men  are  in 
their  natural  and  degenerate  state,  all  darkness,  the  very 
light  that  is  in  them  is  darkness  ;  but  when  this  change 
comes  to  be  made,  then  are  they  "  light  in  the  Lord,"  Now 
that  which  is  so  natural,  and  is  even  in  the  very  constitu- 
tion of  the  new  creature,  must  needs  be  a  continual  thing ; 
and  so  must  be  continually  maintained,  and  is  maintained 
by  a  continual  influence,  or  irradiation  of  light  from  the 
blessed  Spirit  upon  the  soul  that  it  hath  begot. 

I  might  be  here  yet  more  particular,  as  it  is  not  unneces- 
sary to  be,  and  show  you  both  in  reference  to  what  objects, 
and  in  reference  to  what  acts,  such  light  is  needful  for  our 
walking  in  the  Spirit. 

1.  In  reference  to  what  objects  such  light  is  necessary. 
What  things  are  there  to  be  discovered  and  made  known 
to  them  that  are  capable  of  walking  in  the  Spirit,  in  refer- 
ence whereto  such  a  light  as  this  is  necessary  1  Many  ob- 
jects we  might  speak  of,  if  we  would  particularize,  but  we 
shall  gather  up  things  (because  we  intend  to  speak  very 
briefly)  under  as  general  heads  as  we  can. 

1.  It  is  necessary,  that  we  have  light  in  reference  to  the 
(nd  towards  which  we  are  to  act  or  move  in  this  course. 
Spiritu.al  walking,  as  you  have  heard,  connotes  an  end ;  it 
is  necessary  that  there  be  a  spiritual  light  in  reference  to 
that  end,  tmlo  which  the  course  of  this  spiritual  walking 
is  and  ought  to  be  directed.  That  end,  you  know,  is  no 
other  than  the  blessed  God  himself,  and  him  considered 
as  in  Christ;  for  he  is  not  otherwise  accessible,  and  we 
are  never  to  think  a  thought  of  moving  or  tending  towards 
him,  otherwise  than  in  Christ,  and  through  him.  This 
light  is  necessary  to  reveal  both  the  Father  and  the  Son  to 
us.  "  Show  us  the  Father,  and  it  sufiiceth  us."  We  need 
to  have  him  shown.  The  disciples  acknowledged  so  much 
in  John  xiv.  8.  It  is  only  in  this  light  that  we  can  see 
light,  Ps.  xx.xvi.  9.  How  strangely  confused  and  blunder- 
ing notions  of  God  have  they,  who  are  destitute  of  this 
supervening  additional  light !  Whatsoever  objects  they 
have,  they  are  dim  and  without  efficacy,  and  God  is  known 
as  if  he  were  not  known.  He  hath  given  us  an  under- 
standing that  we  may  know  him  that  is  true,  and  we  are 
in  him,  1  John  v.  20.  And  we  are  in  him :  the  knowledge 
of  God  in  Christ  is  that  which  unites,  or  draws  the  soul 
into  union ;  and  that  is  the  understanding  given,  that  is 
the  additional,  supervening  light.  Whosoever  sinneth, 
sai'.h  that  same  apostle,  hath  not  seen  God,  1  John  iii.  6. 
6  KiKOTouif,  he  that  is  an  evil-doer,  (we  can't  render  it 
more  strictly  according  to  the  letter  than  so,)  he  hath  not 
seea  God;  i.  e  he  that  is  in  an  unregenerate  state,  he  that 
yet  lives  a  life  of  sin,  he  hath  not  seen  God  ;  no  beam  of 
true  divine  light  hath  ever  yet  shined  in  that  wretched 
soul.  As  our  Saviour  tells  the  Jews  in  John  v.  37.  Ye 
have  neither  heard  his  voice  at  any  time,  nor  seen  his 
shape.  Ye  have  not  seen,  ye  have  never  found  a  right 
notion  of  God  to  any  purpose.  All  that  while  persons  are 
in  a  very  ill  condition  for  walking  towards  him,  for  moving 
and  tending  God-ward.  A  soul  can't  move  blindfold  to- 
waids  its  end,  but  in  the  light,  and  with  open  eyes.  And 
if  men  are  alienated  from  the  life  of  God,  it  is  through 
the  blindness  of  their  hearts,  Ephes.  iv.  18.  Persons 
therefore,  who  are  brought  to  have  a  participation  in  the 
Divine  life,  have  a  participation  of  the  Divine  light  at  the 
same  time  to  guide  all  the  course  of  their  motions  and 
operations  God-ward,  and  that  continually  supplied  by  his 
"  Spirit  of  revelation."  How  strangely  at  a  loss  are  per- 
sons to  conceive  of  the  excellencies  and  beauties  of  our 
Loni  Jesus  Christ,  in  whom  and  through  whom  we  are 
to  tend  to  God,  till  this  light  shine  in  upon  them!  The 
apostle  prays  in  belialf  of  the  Ephesians,  that  "  God  would 
give  them  the  Spirit  of  wisdom  and  revelation  in  the  know- 
ledge of  him,"  i.  e.  our  Lord  Jesus  Christ,  of  whom  he  had 
spoken  before,  Ephes.  i.  17.  As  if  he  should  have  said, 
'  You  can  never  come  to  know  him,  to  own  and  acknow- 
ledge him,  (the  word  there  used  doth  signify  acknowledg- 
ment,) to  know  him  to  purpose,  unless  the  Spirit  of  wis- 
dom and  revelation  be  given  you  for  that  end."  Others 
look  upon  him  as  one  without  form,  without  comeliness, 
even  when  they  see  him,  as  the  expression  is  to  that  pur- 

Eose  in  Isa.  liii.  2.  Even  while  men  see  him,  they  see  no 
eautifiA  object ;  no  inviting,  no  captivating  excellencies 
are  beheld  in  him,  nothing  for  which  he  is  reckoned  de- 


sirable from  a  practical  judgment.  The  Spirit  of  wisdom 
and  revelation  therefore  is  necessary  to  this.  And  when 
we  consider  God  our  end,  towards  whom  through  Christ 
we  are  now  to  be  moving,  the  principal  consideration  of 
him  as  our  end,  as  in  that  state  wherein  we  are  finally  to 
acquiesce  and  rest  in  him,  that  is,  the  future  state  of  glory 
and  blessedness.  And  how  altogether  unapprehensive  of 
the  attractive  power  of  that  end  are  those  souls  that  are  yet 
destitute  of  this  life !  Therefore,  in  that  mentioned  Ephes. 
i.  18.  the  apostle  prays  for  the  Spirit  of  wisdom  and  reve- 
lation to  be  given  to  the  Ephesians,  that  the  eyes  of  their 
understanding  being  enlightened,  they  might  know  the 
hope  of  their  calling,  and  what  is  the  riches  of  the  glory 
of  the  inheritance  that  God  hath  in  his  saints,  or,  among 
his  saints,  as  it  may  be  read  ;  the  glories  of  that  state 
wherein  the  saints  in  common  have  a  share.  Our  course 
is  to  be  directed  heaven-ward,  walking  in  the  Spirit ;  we 
are  to  walk  towards  heaven,  that  ought  to  be  the  tendency 
of  our  course  all  along ;  but  how  are  they  capable  of 
walking  heaven-ward,  who  are  destitute  of  the  inviting, 
alluring  representations  of  it  1  And  how  impossible  is  it, 
that  they  should  otherwise  be  had,  than  by  this  Divine 
light !  Things  which  eye  hath  not  seen,  nor  ear  heard, 
and  which  it  enters  not  into  the  heart  of  man  to  conceive 
of,  God  has  prepared  for  them  that  love  him ;  and  as  it 
follows,  he  hath  revealed  them  to  us  by  his  Spirit,  that 
Spirit  which  teaches  the  deep  things  of  God,  1  Cor.  ii.  9, 
10.  And  if  you  carry  on  the  discourse  to  the  12th  verse, 
there  you  find,  We  have  received  not  the  spirit  of  the 
world,  but  the  Spirit  which  is  of  God,  that  we  might 
know  the  things  that  are  freely  given  to  us  of  God.  We 
come  by  this  Spirit  to  have  some  right  knowledge  of  the 
things  that  are  freely  given,  which  without  this  light  we 
could  never  have  known. 

2.  This  light  is  necessary  to  show  us  our  way  from  step 
to  step.  The  spirituality  of  that  duty  which  is  required 
of  us  we  can  never  understand  aright  without  this  Spirit. 
To  know  what  it  is  to  meet  with  God,  what  it  is  to  obey 
out  of  love,  what  it  is  to  be  in  a  continual,  profound 
subjection  of  Spirit  unto  the  authority  and  law  of  an  in- 
visible God,  we  shall  never  understand  these  things,  we 
shall  never  know  them  without  this  light.  A  regenerate 
man  has  the  law  of  God,  and  an  unregenerate  man  may 
have  it  too;  but  we  find  that  in  reference  to  that  clearer 
light  which  the  regenerate  person  is  capable  of,  and  is 
posses.sed  of  more  or  less,  he  hath  need  to  have  his  eyes 
open  to  see  what  there  is  in  that  law ;  Open  thou  mine 
eyes,  that  1  may  behold  wondrous  things  out  of  thy  law. 
Psalm  cxix.  18.  There  are  wonders  enclosed  in  the  law 
of  God,  which  an  unregenerate  man  doth  not  dream  of, 
which  escape  his  ken,  or  come  not  within  his  notice.  A 
regenerate  per.son,  one  who  is  made  spiritually  alive,  is 
brought  in  this  respect  as  into  a  new  world ;  all  things 
look  with  another  face  and  aspect  to  him.  He  is  said  to  be 
translated  out  of  darkness  into  marvellous  light,  ipiTi;  Bavfia- 
ro",  amazing  light,  1  Pet.  ii.  9.  When  he  once  comes  into 
that  light,  "Where  am  I"?"  saith  he,  "  What  a  glorious 
light  am  I  got  into  !"  Look  to  the  way  in  which  he  is  to 
walk,  and  there  is  a  lustre  and  glory  upon  it  which  was 
never  apprehended  before;  as,  according  to  another  attri- 
bute of  the  .same  way,  it  is  said  to  be  pleasant.  The  ways 
of  wisdom  are  ways  of  pleasantness,  and  all  her  paths  are 
peace,  Prov.  iii.  17.  A  carnal  mind  never  apprehends  any 
pleasure  in  these  ways,  and  so  apprehends  no  glory,  no 
amiahleness  in  them. 

3.  This  light  is  necessary,  in  reference  to  the  proper 
■motircs  of  this  walking.  There  are  such  things.  Indeed 
they  lie  very  much  in  the  objects  themselves,  but  we  may 
frame,  concerning  some,  a  diverse  consideration  of  mo- 
tive ;  and  besides  those  that  are  in  the  objects  ;  that  is,  re- 
spect the  spiritual  and  divine  objects,  they  are  desirable  for 
themselves,  and  accordingly,  the  object  is  a  motive ;  but 
there  are  accessary  and  supervening  motives;  as  it  is  a 
very  great  motive  to  betake  ourselves  unto  this  region  of 
spirituality,  of  spiritual  light,  and  life,  and  motion,  to  cast 
an  eye  upon  this  our  world,  and  behold  the  vanity,  the 
nothingness  of  it,  and  all  things  that  do  belong  unto  this 
covipages  or  frame.  There  needs  this  spiritual.  Divine 
light  to  behold  that.  A  carnal  man  can  never  make  a 
right  judgment,  to  the  purpose,  of  the  vanity  of  the  creature, 


serm.  xrv. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


543 


of  the  emptiness  and  nothingness  of  all  things  under  the 
sun.  But  to  one  that  lives  in  the  Divine  light,  that  walks 
and  is  conversant  there,  what  a  fleeting,  despicable  shadow 
is  all  this  world,  this  frame  of  sensible  things  that  is 
vanishing  under  his  eye !  He  sees  how  the  fashion  of  it  is 
passing  away  ;  and  by  how  much  the  more  he  is  weaned 
hereby  and  disengaged  from  it,  so  much  the  more  is  he  at 
liberty  for  this  spiritual  walk  which  we  speak  of  But  how 
much  the  more  he  gets  out  of  the  entangling  snares  of 
death  that  are  below,  so  much  the  more  is  his  way  above, 
as  the  way  of  the  wise  is ;  so  much  the  more  is  he  conver- 
sant in  that  path,  that  unknown  way,  which  the  '  vulture's 
eye  hath  not  seen,  and  which  the  lion's  foot  hath  not  trod ;" 
that  way  of  wisdom,  or  holiness,  or  life,  so  much  spoken 
of  in  Job  xxviii. 

4.  This  light  is  necessary  in  order  to  the  knowledge  of 
ourselves.  We  can  never  walk  in  the  Spirit  if  we  have 
not  some  competent  discerning  of  ourselves;  and  we  can 
never  know  the  weaknesses,  the  wants,  the  wiliness,  and 
deceit  of  our  own  spirits,  without  the  Divine  light.  To  be 
conversant  therein  is  necessary  to  all  such  purposes,  and 
in  reference  to  our  making  a  discovery  of  whatsoever  is 
needful  to  be  discovered  concerning  the  state,  and  posture, 
and  temper,  and  ordinary  ways  and  methods  of  our  souls. 

2.  The  acts  in  reference  whereto  such  light  is  necessary 
are  these : 

1.  It  is  necessary  in  reference  to  the  aC.  oi  apprehension. 
We  can't  so  much  as  apprehend  clearly  and  with  dis- 
tinction the  things  which  are  needful  for  us  to  apprehend, 
without  this  light  of  the  Spirit  of  wisdom  and  revelation 
given  for  these  purposes. 

2.  In  reference  unto  the  act  of  consideration  it  is  neces- 
sary that  we  have  this  light  to  converse  and  walk  in. 
Otherwise  we  can  have  no  steady  discerning  of  any  thing. 
For  consideration  is  nothing  else  but  knowledge  continued, 
or  the  often  repeated  acts  of  apprehension,  varied  this  way 
and  that,  according  to  the  various  representations  of  the 
object  about  v/hich  I  am  now  employing  my  mind.  In 
reference  to  such  an  act  of  vision  as  this,  i.  e.  steady, 
intent  vision,  there  needs  steady  light.  I  can't  have  a 
steady  view  of  a  thing  by  a  flashy  and  evanid  light. 
Walking  therefore  in  the  Spirit  doth  require  a  continued 
light  of  the  Spirit  to  be  aflbrded  me,  because  I  have  con- 
stant need  to  go  with  my  eyes  in  my  head  all  along,  and 
to  consider  and  ponder  my  way  from  step  to  step,  from 
point  to  point ;  but  without  such  a  steady  light,  as  may, 
as  it  were,  determine  my  eye  to  such  and  such  objects 
needful  to  be  considered,  alas!  how  incapable  is  it  of 
looking  with  a  steady  intuition,  that  is,  of  thinking  com- 
posedly of  any  thing  which  it  most  concerns  me  to  think 
of.  Can  we  command  our  own  thoughts  1  Consult  we 
our  experience ;  we  can  no  more  do  il,  than  "  gather  up 
the  winds  in  our  fists."  But  the  Spirit  in  this  way  of 
operation,  holds  them  steady  by  a  commanding  light, 
which  keeps  them,  as  it  were,  under  its  own  government, 
"  Look  hither,"  and  so  doth  determine  and  fix  the  eye  to 
that  which  I  am  called  now  lo  consider.  Whence  you 
have  that  experience  pronounced  and  spoken  out.  We  look 
not  at  the  things  which  are  seen,  but  at  the  things  which 
are  not  seen ;  for  the  things  which  are  seen  are  temporal, 
but  the  things  which  are  not  seen  are  eternal,  2  Cor.  iv. 
18.  The  word  which  is  here  rendered  look  signifies  to 
take  aim  at,  o-KoiroSiT^jK  ^;„:)i.  That  is  a  verj'  steady  intui- 
tion which  a  man  hath  of  the  mark  which  he  is  aiming 
at,  or  the  end  which  he  designs ;  he  must  always  have  it 
in  his  eye.  And,  by  this  looking,  sailh  the  apostle,  "we 
find  that  notwithstanding  all  the  decays  of  the  outward 
man,  the  inward  man  is  renewed  day  by  day,"  life,  and  vi- 
gour, and  spirit  continually  entering  in  at  our  eyes  from 
that  glorious  aim  which  we  have  before  us.  This  will 
need  a  ven,'  steady  determination  of  mind  unto  such  objects 
by  a  commanding  light  and  glory  that  they  carry  with 
them,  so  as  that  the  soul  feels  not  a  disposition  in  itself  lo 
direct  or  look  oflT. 

3.  This  light  is  necessan,'  in  order  to  the  act  of  dijudi- 
cation, I.  f.  distinguishinsor  discerning  between  things  and 
things,  what  is  of  great  value  and  account  and  to  be 
chosen,  and  what  is  worthless  and  to  be  neglected,  what 
is  lo  be  done  and  what  is  not  to  be  done.    There  is  a 

•  Preached  March  Mth.  1S7S,  at  Cordwainer'e  Hall. 


continual  need  through  the  whole  course  of  our  spiritaal 
walk  for  the  using  of  such  a  discretive  judgment  between 
things  and  things,  and  in  reference  hereto,  there  needs  a 
continual  emanation  of  the  Holy  Ghost ;  for  otherwise,  we 
put  good  for  evil,  and  evil  for  good ;  light  for  darkness, 
and  darkness  for  light;  bitterforsweet,  and  sweet  for  bitter. 
That  sense  which  should  be  exercised  to  distinguish  be- 
tween good  and  evil,  is,  from  the  blessed  Spirit  residing  in 
our  eye,  putting  continually  fresh  vigour  in  it,  that  we  may 
be  able  by  quickness  of  sight  to  discern  or  see,  here  is 
somewhat  to  be  closed  with,  here  is  somewhat  to  be  refused, 
this  will  be  good,  that  will  be  noxious.  The  apostle  doth 
on  this  accoimt  pray  (and  that  is  a  plain  intimation  to  us, 
that  it  is  the  office  and  work  of  the  Spirit  of  God  to  do  the 
thing  that  he  there  speaks  of;  he  prays)  on  the  behalf  of  the 
Philippians,  in  chap.  i.  9,  10.  that  their  love  might  abound 
yet  more  and  more  in  Icnowledge  and  in  all  judgment. 
So  we  read  it;  but  the  word  rendered  ^V(' :.'me?i<  is  capable 
of  being  rendered  sense,  (iraerij  aurOnact,  in  ml  sense,")  "  I  pray 
that  you  may  have  your  spiritual  senses  in  exercise,  that 
you  may  have  a  judicious  distinguishing  sense."  For 
what  ■?  Why,  "  that  ye  may  approve  things  that  are  excel- 
lent ;"  so  it  follows,  or  as  the  words  there  may  be  read,  to 
distinguish  the  things  that  difl^er.  You  are  otherwise  likely 
to  be  imposed  upon,  if  the  Spirit  take  not  that  particular 
care  of  you,  by  the  deceitful  appearances  of  things. 

4.  In  order  to  the  act  of  determination,  or  coming  to  a 
determinative  judgment,  as  we  do  upon  comparing  things, 
and  noting  the  difference  between  one  and  another.  We 
need  the  Spirit's  help  here,  to  shine  with  that  vigorous  and 
powerful  light  into  the  mind,  as  to  bring  our  judgments  to 
a  right  determination,  for  the  rule  and  government  of  our 
practice,  which  are  apt  to  be  long  hovering  and  in  suspense, 
if  they  do  not  hastily  determine  amiss.  You  have  the 
apostle  expressing  his  own  determining  judgment,  in  a 
particular,  but  very  important,  case  in  Rom.  viii.  18.  "  I 
reckon,"  saith  he;  the  word  which  he  makes  use  of,  is  a 
word  from  whence  we  borrow  the  name  of  logic,  Xoy/^o/iai, 
I  do  compute,  or  I  am,  by  reason,  come  at  last  unto  this 
definitive  and  positive  judgment,  "  that  the  sufferings  of 
this  present  time  are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  us."  That  there  should 
be  such  a  positive,  determinative  judgment  as  that  which 
should  have  the  power  to  be  influential  upon  his  course, 
and  directive  of  it,  do  you  think  he  was  not  beholden  to 
the  illumination  of  the  Holy  Ghost"?  He  doth  not  speak 
like  a  doubtful,  uncertain  man,  or  one  that  did  not  know 
what  to  choose,  or  how  to  steer  his  course.  "  For  my  part, 
sailh  he,  I  thus  judge;  I  am  at  a  point,  having  viewed  the 
case  round,  inspected  it  narrowly  and  thoroughly,  and  con- 
sidered all  about  it  that  is  to  be  considered,  and  I  say,  that 
these  two  things,  the  sufferings  of  time  and  the  glories  of 
eternity,  are  not  to  be  named  in  the  same  day,  there  is  no 
compare  between  them."  In  order  to  such  a  determina- 
tion of  the  mind  as  this,  it  is  plain  this  light  must  necessa- 
rily come  in;  and  there  can  he  nothing  of  greater  moment 
to  the  whole  course  of  our  walking  in  the  Spirit  than  such 
a  determinative  judgment. 

You  see  therefore  that  a  communication  of  light  from 
the  Spirit  is  necessary  to  our  walking  in  the  Spirit.  A 
communication  of  power  is  necessary  to  the  same  pur- 
pose too;  but  of  that  in  the  next  discourse. 


SERMON   XIV.* 

I  AM  now  to  show  you, 

2.  That  a  communication  of  ^iritual  pov;er  is  also  ne- 
cessary that  we  may  be  capable  of  walking  in  the  Spirit. 
It  is  said  that  they  who  shall  walk  in  such  a  course  as  this 
is  "  without  weariness,"  must  in  order  thereto  "  renew  their 
strength,"  and  this  strength  is  to  be  from  a  Divine  commu- 
nication, because  it  is  that  which  we  are  to  wait  upon  the 
Lord  for,  Isa.  .xl.  31.  We  hear  of  a  strength  in  the  inner 
man  given  and  sought  for,  which  implies  it  capable  of  being 
given,  for  this  purpose.    The  Psalmist  speaks  his  experi- 


&44 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  XIV. 


ence  of  its  being  given  in  Psalm  cxxxviii.  3.  In  the  day 
■when  I  cried,  thou  answeredst  me,  and  strengthenedst  me 
with  strength  in  my  soul.  And  the  apostle  prays  that  it 
might  be  given  unto  the  Ephesians,  (chap.  iii.  16.)  That 
he  would  grant  you  according  to  the  riches  of  his  glory  to 
be  strengthened  with  might  by  his  Spirit  in  the  inner  man, 
that  Christ  may  dwell  in  your  hearts  by  faith,  &c.  You 
•will  never  be  able  to  act  that  faith  wherewith  to  keep  np 
any  converse  with  Christ,  or  by  which  he  can  have  any 
commodious  reception  in  your  souls,  so  as  to  dwell  there, 
if  you  are  not  strengthened  according  to  the  riches  of  his 
glory  with  might  by  his  Spirit  in  the  inner  man,  in  order 
thereunto. 

That  we  may  speak  a  little  more  distinctly  to  this,  it  will 
be  requisite  to  show  you, — 1.  What  kind  of  influence,  or 
communication  of  power,  will  not  be  sufficient  in  this  case ; 
and  then, — 2.  What  is,  over  and  beside  that,  necessary,  as 
what  will  suffice  for  this  purpose. 

1.  What  will  not  suffice.  It  is  requisite  that  you  have 
a  right,  and  as  clear  an  account  as  is  possible  of  this. 

1.  It  will  not  be  sulficient  to  have  only  that  common 
power  aflbrded  to  us,  which  doth  suffice  for  common,  na- 
tural action ;  whether  by  that  power  we  understand  the 
faculties  belonging  to  the  reasonable  nature,  or  whether 
you  do  also  comprehend  therewith  the  promptitude  and 
aptitude  of  those  faculties  for  common  actions.  This  will 
not  suffice  for  spiritual  actions,  so  that  we  may  be  said  to 
walk  in  the  Spirit.  Which  may  easily  be  made  to  appear 
from  such  considerations  as  these. 

1.  If  only  such  a  communication  of  power  were  suffi- 
cient, then  no  more  influence  is  afforded  unto  regenerate 
persons  than  to  the  rest  of  men.  For  they  have  a  power 
which  doth  enable  them  to  the  common  actions  which  be- 
long to  them  as  men,  as  reasonable  creatures  ;  which  doth 
enable  them,  not  which  doth  constrain  them;  or  make 
them  do  many  actions  which  yet  they  do.     And, 

2.  Then  there  were  as  much  power  and  influence  afl^ord- 
ed  and  given  forth,  in  order  to  sinful,  and  forbidden  ac- 
tions, as  in  order  to  good  and  holy,  and  commanded  ones, 
which  it  were  very  unreasonable  and  horrid  to  think,  as 
we  shall  have  occasion  to  show  you  by  and  by.  In  refer- 
ence to  the  latter,  such  an  influence  goes  fbrth,  as  by  which 
God  doth  procure  that  they  shall  be  done,  or  makes  them 
to  be ;  but  sure  we  will  not  dare  to  say  concerning  forbid- 
den actions,  that  he  makes  them  to  be  done,  though  he 
gives  such  a  power  as  by  which  they  may  and  can  be 
done  ;  otherwise  indeed  it  were  impossible  they  should  be 
done,  vi:.  if  power  were  not  derived  from  him. 

3.  Otherwise  it  might  be  possible  that  no  good  action 
should  ever  be  done;  and  consequently  that  no  person 
should  be  saved,  or  finally  happy.  Of  so  great  concern- 
ment it  is  carel^uUy  to  distinguish  between  that  common 
power,  by  which  such  and  such  actions  Trmy  be  done,  and 
that  power  by  which  such  and  such  actions  must  and  skall 
be  done,  or  shall  be  procured  to  be  done.     And, 

4.  Otherwise  it  were  not  only  possible  that  no  spiritual 
and  holy  actions  might  be  done,  but  impossible  that  any 
should.  For  it  is  not  only  impossible  that  any  action 
should  be  done  without  power,  but  it  is  impossible  also 
that  any  action  should  be  done  without  a  power  propor- 
tionable to  the  kind  and  nature  of  that  action.  And  since 
merely  nalural  power  is  altogether  unproportionable  unto 
the  kind  of  holy  and  spiritual  actions,  it  would  be  equally 
absurd  to  say  that  such  actions  could  be  done  by  so  im- 
proper a  power,  as  to  say,  that  an  action  can  be  done  by 
no  power  at  all.  If  you  assign  an  unproportionable  power 
to  any  action,  it  is  a  perfect  equivalence  to  no  power;  lor 
it  is  no  power  as  to  this  purpose.  As  a  power  to  walk  is 
no  power  proportionable  unto  the  offices  and  functions  of 
a  reasonable  soul,  so  that  common  power  by  which  such 
and  such  natural  actions  may  be  done,  is  no  way  propor- 
tionable unto  spiritual  actions,  which  it  is  undertaken  shall 
be  done,  which  must  be  done,  in  order  to  their  blessedness 
in  the  other  world,  and  their  glorifying  God  in  this,  who 
are  designed  at  length,  even  of  the  Spirit,  to  receive  life 
everlasting.  Gal.  vi.  8. 

5.  If  common  natural  power  were  all  that  is  requisite 
in  this  case,  then  no  exercise  of  grace,  or  no  actual  grace, 
could  be  said  to  be  the  gift  iif  God,  and  consequently,  it 
must  be  denied  to  be  grace:   for  what  is  grace  but  a 


Divine  giftl  Common  natural  power  in  reference  imto 
these  actions  whereunto  it  is  adequate,  never  infers  that 
those  actions  are  to  be  referred  to  God  as  given  by  him. 
And  it  may  very  easily  be  made  to  appear  to  you,  that  the 
supposition  of  a  power  only  for  spiritual  actions,  (t.  e.  the 
natural  faculty,)  though  you  suppose  never  so  much  promp- 
titude for  common  action,  which  is  to  be  made  use  of  even 
in  these,  could  not  leave  us  ground  whereupon  to  call  such 
and  such  exercises  of  grace  Divine  gifts.  For  it  would  be 
very  absurd  to  give  the  name  of  the  thing  done,  or  to  be 
done,  to  the  power  that  must  be  used  in  the  domg  of  it. 
If  we  might  suppose  that  at  all  tolerable,  then  we  must 
suppose  that,  because  all  men  have  natural  faculties  which 
must  he  made  use  of  in  believing,  and  have  a  promptitude 
for  many  other  actions,  which  are  some  way  congenerous, 
or  of  like  kind,  all  men  are  believers.  If  it  can  be  enough 
to  say  that  God  is  the  giver  of  faith,  because  he  gives  the 
natural  faculties  which  are  to  be  made  use  of  in  believing, 
then  we  must  say  that  he  hath  given  faith  to  all  the  world, 
and  consequently  since  all  believers  shall  be  saved,  we 
must  say  too,  that  all  the  world  shall  be  saved.  Yea,  if 
there  were  not  an  aversion  unto  this  same  work  of  faith, 
for  instance,  which  is  to  be  otherwise  overcome,  it  were 
yet  altogether  improper  so  to  speak,  riz.  that  the  power  of 
believing  is  believing,  i.  e.  the  natural  power  to  be  used  for 
a  purpose,  which  the  spiritual  power  doth  suppose.  For 
you  might  every  whit  as  well  say,  that  the  power  of  build- 
ing a  house  is  a  house,  and  the  power  which  is  to  be  used 
in  fighting  is  a  battle;  the  absurdity  of  which  phrases,  or 
forms  of  speech,  is  obvious  to  every  one  at  the  first  view. 

And  if  this  were  sufficient  to  say,  that  such  and  such 
acts  or  exercises  are  the  gifts  of  God,  because  that  natura. 
power,  which  is  presupposed  in  order  thereto,  and  must  be 
used  therein,  is  given  by  him,  then  we  might  as  well  cal. 
the  fruits  of  the  flesh  the  gifts  of  God,  as  the  fruits  of  Iht 
Spirit.  For  (as  hath  been  intimated  before)  that  power  by 
which  any  sinful  or  fleshly  act  can  be  done,  must  be  sup 
posed  to  have  had  a  Divine  original,  or  else  no  such  act 
could  have  been  done,  God  being  the  fountain  of  all  power 
whatsoever.  And  all  acts  od  extra,  all  operations  that  are 
any  where  put  forth  towards  the  creature,  are  common  to 
the  persons  of  the  Trinity,  and  are  indeed  expressly  attri- 
buted to  the  Spirit  of  God.  By  his  Spirit  he  hath  garnish- 
ed the  heavens,  (Job  xxvi.  13.)  and  reneweth  the  face  of 
the  earth,  Psalm  civ.  30.  Upon  this  supposition  therefore 
the  very  distinction  would  be  taken  away  between  the 
fruits  of  the  flesh  and  the  fruits  of  the  Spirit,  which  we  see 
the  text  hath  an  express  reference  to ;  and  those  who  do 
the  most  vile  of  those  fleshly  acts  might  all  that  while  be 
said  to  walk  in  the  Spirit,  as  those  who  do  the  best  actions 
imaginable.  That  natural  power  therefore  which  is  suffi- 
cient for  actions  in  common  is  not  sufficient  there.    Nor, 

2.  Is  the  addition  of  gracious  habits  sufficient  to  our 
walking  in  the  Spirit,  or  our  doing  spiritual  actions. 
There  must  be  an  influence  beyond  that  by  which  such 
habits  are  given  and  infused.    For, 

1.  Those  habits  themselves  could  not  subsist  without  a 
contimial  influence:  especially,  it  being  considered,  that 
they  are  in  the  souls  of  smful,  corrupt,  degenerate  men  even 
at  the  best.  They  are  in  souls  which  are  not  natural  to 
them.  They  are  foreign  plants,  and  do  .so  much  the  more 
need  a  continual  preservative  influence.  As  heat  which 
is  introduced  into  water,  because  it  is  not  natural  unto  that 
water,  therefore  needs  to  be  continually  cherished  by  a  fire 
maintained  and  kept  under  it;  and  if  the  influence  of  the 
external  agent,  the  fire  without,  were  not  continued  to  main- 
tain the  heat  within,  it  would  soon  vanish,  and  the  cold- 
ness, which  is  natural  to  the  water,  would  recover  itself 
Which  argues  that  that  quality  which  is  foreign,  and  from 
without,  needs  a  continual  influence  from  without  to  main- 
tain it.     But  this  is  not  all,  for, 

9.  Beside  the  influence  which  is  necessary  to  maintain 
such  habits,  there  is  an  influence  necessary  to  act  them  in 
a  renewed  soul ;  otherwise  they  would  not  be  acted.  For 
these  habits  are  in  conjunction  with  contrary  habits  which 
would  impede  the  other  from  going  forth  into  act:  which 
we  do  not  need  to  reason  with  you  much  about,  because 
we  find  the  matter  so  expressly  asserted  in  Scripture,  even 
this  very  Gal.  v.  17.  Ye  cannot  do  the  things  that  ye 
would.    And  why  1  because  the  flesh  lusteth  against  the 


Serm.  XIV. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


545 


Spirit,  and  these  two,  saith  the  apostle,  are  contraiy  the 
one  to  the  other.  And  here  it  seems  more  reasonable  to 
understand  by  Spirit,  the  new  nature,  the  new  creature, 
which  you  have  heard  is  called  Spirit,  in  John  iii.  6.  And 
for  that  very  reason  is  the  injunction  given  in  the  16th 
verse  of  this  chapter,  to  walk  in  the  Spirit,  "  Walk  in  the 
Spirit,  and  ye  shall  not  fulfil  the  lust  of  the  flesh.  For  the 
flesh  lusteth  against  the  Spirit,"  &c.  He  speaks  to  those 
whom  he  supposes  to  be  furnished  with  the  habits  of 
grace,  and  yet  they  could  not  act  for  all  that,  unless  they 
did  walk  in  the  Spirit;  and  therefore  walking  in  the  Spirit 
must  import  more  on  the  Spirit's  part,  than  only  its  fur- 
nishing the  soul  with  gracious  habits  added  to  natural 
powers.  And  for  my  part,  I  dare  not  venture  to  say,  what 
many  do,  that  the  apostle  speaks  of  himself,  in  Rom.  vii. 
as  in  a  state  wherein  he  was  destitute  of  grace,  when  he 
so  expressly  says,  that  how  to  perform  that  which  is  good 
he  did  not  find.  Sure  he  was  not  without  the  habits  of 
grace  when  he  said  this  ;  yet  though  he  had  the  habits  of 
grace,  there  were  times  in  which  he  could  not  find  to  do 
the  things  that  were  good.  Such  habits  therefore  do  need 
further  influence  than  what  doth  infuse  and  maintain 
them,  by  which  they  may  be  capable  of  being  brought  forth 
into  act.     And  therefore, 

2.  We  shall  next  lay  down  what  is  necessary  and  will 
be  suflicient  in  this  case  that  spiritual  actions  may  be  done, 
and  so  that  we  may  be  truly  said  to  walk  in  the  Spirit. 
_,And  such  an  influence  is  necessary,  and  would  be  suf- 
ficient for  this  purpose  as  will  be  so  efficacious  as  to  direct 
and  determine  and  overrule  the  heart  into  the  doing  of 
this  and  that  particular  action,  so  that  it  may  not  only  be 
said,  as  concerning  common  actions,  such  an  action  may 
be  done  by  such  a  natural  power  put  forth,  but  this  action 
shall  be  done.  In  short,  such  an  influence,  as  by  which  a 
person  is  not  only  enabled  to  do  such  an  action,  but  is 
made  to  do  it ;  or  by  which  the  action  is  procured  to  be 
done:  so  that  the  very  production  of  the  action  is  refer- 
able unto  the  Divine  influence  in  this  case,  as  thai  where- 
unlo  it  doth  actually  enable  and  determine  the  doer.  And 
that  so  much  is  necessary  imto  every  spiritual  and  holy 
action  we  shall  prove  to  you  from  several  scripture  con- 
siderations. 

1.  Holy  souls  are  wont  to  disclaim  any  sufficient  ability 
to  do  a  good  action.  They  say  that  it  is  not  in  them : 
that  if  a  good  action  be  done,  it  is  not  they  that  have  done 
it  by  any  power  that  was  either  natural  to  them,  or  super- 
added diverse  and  distinct  from  that,  but  by  the  issue  and 
communication  of  a  power  from  God  when  it  was  done. 
See  how  they  speak  unto  this  purpose.  Look  into  2  Cor. 
iii.  5.  Thinking  a  good  thought  is  as  little  a  good  action 
as  any  one  you  can  suppose  or  think  of;  but  for  that,  saith 
he,  "  we  are  not  sufficient  of  ourselves."  That  great  apos- 
tle had  not  yet  got  a  sufficiency  into  his  own  hand,  by  all 
his  light  and  knowledge,  and  by  all  his  habitual  grace,  for 
so  much  as  the  thinking  a  good  thought ;  Not  that  we  are 
sufficient  of  ourselves  to  think  any  thing  as  of  ourselves ; 
but  our  sufficiency  is  of  God.  You  find  his  state  again  in 
that  before-mentioned  Rom.  vii.  21.  When  I  wo'uld  do 
good,  evil  IS  present  with  me;  so  ver.  18.  How  to  per- 
form that  which  is  good  I  find  not.  There  was  a  natural 
power,  and  there  were  habits  of  grace,  but  yet  there  was 
wantmg  that  present,  actual,  overpowering  determination 
to  the  doing  of  this  good  action,  which  we  have  told  you 
is  further  necessary. 

2.  The  bles.sed  Grod  himself,  who  knows  us  better  than 
we  do  ourselves,  doth  expressly  deny  us  to  have  that 
ability,  an  ability  to  act  otherwise  than  as  it  is  supplied 
and  given  still  from  time  to  time.  Without  me  ye  can  do 
nothing,  saith  our  Lord  to  his  disciples  in  John  xv.  5.  He 
means  it  apparently  of  spiritual  actions ;  for  the  expres- 
sion is  expository  of  that  of  bearing  fruit,  by  which  they 
should  appear  to  be  his  disciples,  and  such  fruits  as  for 
which  sap  and  influence  was  to  be  derived  from  him 
the  vine,  q.  d.  "  There  can't  be  a  good  action  done  with- 
out me." 

3.  The  people  of  God,  as  they  disclaim  it  in  reference 
to  themselves,  so  they  ascribe  it  to  God.  When  they  have 
done  any  good  action,  they  own  it  to  have  been  from  him ; 
as  David  in  his  own  and  the  people  of  Israel's  behalf  in 
1  Chron.  xxix.  What  a  solemn  and  joyful  thanksgiving 


to  God  is  there  upon  this  account,  that  he  enabled  ihem 
to  offer  willingly !  That  willingness  of  obligation  is  ac- 
knowledged unto  God.  Yea,  they  ascribe  it  to  God  that 
even  such  an  action  may  be  done  ;  By  thee  will  we  make 
mention  of  thy  name,  (Isa.  xxvi.  13.)  implying  that  they 
could  not  so  much  as  make  serious  mention  of  God,  with- 
out God. 

4.  As  they  ascribe  it  to  God,  so  God  claims  it  to  him- 
self He  had  denied  it  concerning  them,  and  they  deny  it 
of  themselves;  they  ascribe  it  toGod,  and  God  assumes 
it  to  himself  He  claims  it  as  a  thing  appropriate  and  be- 
longing to  him  to  be  the  author  of  any  good  action  that  is 
done  by  any  of  his.  How  plain  is  that  passage  in  Phil.  ii. 
13.  It  is  God  who  worketh  in  you  both  to  will  and  to  do, 
of  his  good  pleasure.  Not  the  inclination  only  is  from  him, 
as  it  is  the  purpose  of  the  habit  to  incline  to  this  or  that 
thing,  but  even  the  action  itself;  he  works  it.  And  so  the 
apostle  speaks  concerning  Christians  in  common  in  Phil, 
i.  29.  that  it  is  given  to  them  to  believe;  not  only  the 
principle,  but  the  act  of  faith  is  said  to  be  the  gift  of  God ; 
for  to  believe  is  the  act  of  faith.  It  is  given  not  only  to 
believe  but  to  suflfer,  that  is,  the  act  of  faith  and  the  act  of 
patience,  the  exercise  of  both  the  one  and  the  other  are 
given  things.  And  it  is  very  remarkable  to  this  purpose, 
that  God  doth  therefore  promise  that  he  woulct  be  the 
Author  unto  his  people  of  their  good  works  which  they 
shall  do  by  his  Spirit.  You  see  it  is  the  tenor  of  his  cove- 
nant in  Ezek.  xxxvi.  27.  I  will  put  my  Spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye  shall  keep 
my  judgments  and  do  them.  Sure  this  is  a  peculiar  thing, 
and  different  from  what  can  be  said  of  many  other  sorts  of 
action  ;  but  concerning  this  sort  of  action,  he  causes  the 
very  doing  of  the  thing.    Nothing  can  be  more  plain. 

5.  We  "may  further  argue  it,  from  the  reference  which 
holy  and  good  actions  have  unto  that  same  rank  and  order 
of  things  unto  which  spiritual  habits  and  principles  do  be- 
long. Take  you  such  a  sphere  of  good  things,  include 
good  habits  within  that  compass,  and  you  must  include 
good  actions  within  it  too  ;  and  then,  if  one  be  from  God, 
the  other  must  be  from  him,  for  every  such  good  and  per- 
fect gift  is  from  above,  James  i.  17.  Now  will  I  say,  if  an 
act  of  grace,  or  a  holy  spiritual  action,  be  a  good  action, 
then  it  is  from  God,  as  that  which  he  causes,  or  which  he 
may  be  said  to  give ;  it  is  a  gift  of  his  grace  :  and  we  can't 
say  that  the  hahit  is  a  spiritual  good  thing,  and  that  the  act 
is  not,  when  as  the  habit  is  in  order  to  the  act,  and  were 
otherwi.se  useless.  And  if  habitual  grace  be  a  good  thing, 
we  may  upon  that  account  say,  that  actual  grace,  or  the 
exercise  of  grace,  is  better,  because  it  is  that  to  which  the 
other  is  subordinate,  and  to  which  it  serves,  and  therefore 
may  with  the  greatest  certainty  and  clearness  be  concluded 
to  be  a  Divine  gift. 

6.  We  may  further  argue,  from  the  analogywhich  there 
is  between  the  direct  and  the  reflex  actions  of  a  Christian. 
For  consider  the  reflex  actions,  by  which  he  looks  in  upon 
himself,  and  takes  notice  of  such  and  such  things  wrought 
and  done  in  him,  and  concludes  his  relation  to  Grod,  as  a 
child  ;  how  are  these  reflex  acts  wrought  1  By  the  Spirit 
of  God,  bearing  witness  with  our  spirits;  and  you  must 
suppose  it  to  be  the  superior  in  this  work,  as  it  belongs  to 
it  to  be.  It  must  then  be  proportionably  so  in  reference 
to  the  direct  acts  of  a  Christian  too.  That  is.  If  I  can't 
know  without  the  Spirit's  testimony  witnessing  with  my 
.spirit,  that  I  am  a  child  of  God  ;  then  I  can't  do  the  direct 
actions  which  are  proper  to  a  child,  without  that  Spirit 
overruling  and  acting  my  spirit  in  that  case.  I  can't  be- 
lieve, I  can't  love,  &c. 

7.  We  may  yet  again  argue,  from  the  many  apostolical 
prayers,  which  we  find  scattered  up  and  down  in  the 
epistles,  by  which  actual  grace,  or  grace  in  exercise,  is  im- 
plored for  the  Christians  unto  whom  they  were  written. 
Certainly  such  prayers  were  not  impertinent  or  improper. 
Do  but  look  into  some  of  those  pa,ssages  briefly.  In  2 
Thess.  iii.  5.  the  apostle  prays  that  God  would  direct  their 
hearts  into  the  love  of  himself,  and  into  the  patient  wait- 
ing for  Christ.  These  were  acts  of  grace,  loving  himself, 
and  expecting  the  appearance  of  his  Son  ;  why,  the  Lord, 
saith  he,  directs  your  hearts  thereinto,  or  determine  them 
unto  this  verv  thing.  It  would  be  very  strange  to  suppose 
that  a  man's  neart  should  need  such  direction  or  determi- 


546 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  X7, 


nation  unto  another  sort  of  actions  ;  that  is,  that  I  should 
as  much  need  that  God  should  determine  it  to  hate  him, 
unto  which  my  heart  is  so  propense  and  inclined  of  itself: 
but  as  to  such  spiritual  actions  as  these,  you  see  the  exi- 
gency of  the  case  is  such,  as  to  make  such  a  prayer  as  this 
very  proper,  "  Lord,  direct  their  hearts  into  the  love  of 
thee,  direct  their  hearts  into  the  expectation  of  thy  Son." 
It  is  plain  then  that  the  very  acts  were  referred  unto  the 
Divine  productive  power,  or  determinative  influence,  not 
the  bare  inclination.  And  the  apostle  prays  also  for  the 
Colossians,  in  Col.  i.  9,  10.  that  they  might  walk  worthy 
of  the  Lord  unto  all  pleasing;  that  expression  walk,  (by 
which  you  have  heard  in  the  opening  of  that  term  in  the 
text,  acting,  or  exercising  of  grace  is  to  be  understood)  he 
explains,  as  we  did,  by  working;  being  fruitful  in  every 
good  work — strengthened  with  all  might,  &c.  The  like 
also  you  iind  in  the  Epistle  to  the  Hebrews,  chap.  xiii.  ver. 
20,  22.  The  apostle  supplicates  the  God  of  peace  who 
brought  again  from  the  dead  our  Lord  Jesus  Christ,  that 
great  Shepherd  of  the  sheep,  through  the  blood  of  the 
everlasting  covenant,  that  he  would  make  them  perfect  in 
every  good  work  to  do  his  will.  Here  is  still  the  action, 
the  exercise  of  grace,  in  reference  unto  which  it  is  matter 
of  prayer  to  God,  that  God  would  make  them  do  so  and 
so,  or  efficaciously  determine  their  spirits  unto  such 
actions. 

8.  Lastly,  We  may  argue  from  hence,  that  the  Scripture 
makes  certain  discernible  characters  to  be  as  it  were  iin- 
pressed  on  such  and  such  actions,  viz.  those  that  are  spi- 
ritual and  holy,  as  by  which  it  might  be  known  that  God 
was  the  Author  of  them.  To  give  you  an  instance  in  that 
one  expression  in  John  iii.  20,  21.  The  form  of  expres- 
sion may  lie  thus,  in  reference  to  what  had  been  before 
spoken  concerning  the  light,  that  light  in  which  every  one 
must  be  tmderstood  to  walk,  that  walks  holy,  or  in  the 
Spirit,  as  you  have  before  heard.  He  who  so  walks,  in 
such  light,  comes  to  the  light,  that  his  deeds  may  be  made 
manifest  that  they  are  wrought  in  God.  A  true  light  will 
make  it  manifest  that  such  and  such  works  are  wrought 
in  God.  It  is  therefore  necessarily  supposed  that  there  are 
some  discriminative  characters  between  works  and  works, 
and  that  those  which  God  makes  men  do  are  distinguish- 
able by  the  Divine  light,  from  those  which  he  never  doth 
so  entitle  himself  to ;  that  holy  and  spiritual  actions,  in 
short,  may  be  said  to  have  been  wrought  in  God. 

And  it  highly  concerns  us  to  consider,  whether  indeed 
the  course  and  tenor  of  our  actions  is  capable  of  having 
this  said  concerning  it.  Looking  over  the  course  of  my 
conversation,  can  I  say,  "My  works  have  been  wrought 
in  God ;  bring  them  to  the  light,  and  it  will  appear  that 
they  are  wrought  in  Godl"  Even  those  works  wherein  we 
have  immediately  to  do  with  him,  the  works  and  duties 
of  religion  themselves.  0 !  can  we  say,  that  they  are 
works  wrought  in  God  1  "I  have  been  so  carried  out  in 
prayer,  as  that  I  could  find  this  prayer  was  wrought  in 
God ;  and  so  carried  out  in  meditation,  and  conferring 
with  mine  own  heart,  in  self-thoughts,  that  bring  these 
into  the  light,  and  I  can  discern  that  they  were  wrought  m 
God ;  the  impress  of  the  Divine  hand  and  power  is  visible 
upon  them  V  Alas  !  how  plainly  convictive  would  the 
light  which  we  have  among  us  be  concerning  most  of  our 
works,  that  they  are  not  wrought  in  God,  that  they  are 
done  at  a  very  great  distance  from  God,  and  that  we  have 
had  little  commerce  with  God  in  them !  That  little  walk- 
ing in  the  Spirit  that  appears  even  among  those  who  pro- 
fess religion  nt  this  day,  is  a  great  testimony  against  us, 
that  God  hath  little  to  do  by  his  Spirit  with  the  govern- 
ment of  our  lives ;  that  is,  we  do  not  put  ourselves  under 
it,  and  resign  ourselves  to  it.  (As  when  we  come  to  speak 
of  our  own  part  in  this  matter  we  shall  have  occasion  to 
show  ;  though  there  we  are  acted  too.)  The  vanity  and 
the  deadness  of  our  spirits,  the  formality,  the  licentiousness 
and  the  extravagancies  of  our  spirits,  alas  !  they  too 
plainly  show  that  we  do  not  walk  in  the  Spirit,  and  that 
our  works  are  not  wrought  in  God.  There  is  not  a  reli- 
gion living  amongst  us,  which  is  God-wrought,  whereunto 
we  can  entitle  him  as  the  Author  of  it. 

It  was  therefore  necessary  to  insist,  as  we  have  done,  in 

letting  you  understand  what  dependance  we  must  have 

*  Preached  March  27th,  1678,  al  Cordwainer's  HalL 


upon  an  immediate  influence,  as  to  every  good  work,  which 
leaves  not  our  spirits  undetermined  or  at  loose,  but,  they 
being  averse  to  every  thing  of  that  kind,  oversways  them 
thereinto.  It  was  necessary,  I  say,  that  the  truth  in  this 
matter  should  be  held  forth  to  us,  because  I  am  very  much 
persuaded,  that  this  is  the  great  worm  at  the  root  of  religion 
this  day.  Faith  in  the  eternal  Spirit  is  not  acted  to  draw 
forth  that  life  and  influence  which  would  make  our  reli- 
gion a  living,  active  thing,  and  hold  it  forth  lovely  and 
beautiful  in  the  eyes  of  the  world.  Therefore  it  is  that 
we  are  such  languishing  creatures  as  to  the  business  of 
religion,  and  as  to  all  spiritual  actions,  because  it  is  not 
enough  understood  that  all  these  works  must  be  wrought 
in  us  and  for  us.  For  if  that  were  understood,  we  should 
not  be  so  self-confident  as  we  are,  when  we  go  to  duties, 
and  concerning  the  government  of  our  conversations,  to 
cover  ourselves  with  a  covering  that  is  not  of  God's  Spirit, 
and  make  up  to  ourselves  a  texture  of  religion  which  it 
never  wrought  for  us,  never  put  on  us  ;  nor  should  we  be 
so  inobservant  of  the  motions  and  breathings  of  that  Spirit, 
make  so  little  of  them,  call  for  them  so  seldom,  and  com- 
plain so  little  when  there  is  a  cessation,  a  retraction  of  that 
influence  from  us  in  any  measure.  Certainly  our  judg- 
ments have  need  to  be  rectified  about  this  matter,  and 
actual  thoughts  to  be  revived  in  our  hearts,  that  we  can't 
move  a  step  in  our  spiritual  way  and  walk  without  the 
help  of  this  Spirit ;  that  it  must  do  all  in  us  and  for  us. 
Whilst  this  is  not  understood  and  considered,  we  wander, 
and  live  apart  from  God,  and  Christ,  and  his  Spirit,  as  if 
we  could  choose  our  own  way,  and  do  all,  that  is  needful 
for  us  to  do,  of  ourselves  ;  and  so  we  betray  ourselves  into 
ruin  and  death,  when  we  should  be  soaring  aloft  in  that 
way  which  is  the  way  of  the  wise.  For  we  are  not  to 
think  (as  we  shall  have  occasion  to  show)  that  because 
this  Spirit  governeth  our  way  by  a  strong,  that  therefore 
it  doth  it  by  a  violent  hand.  No  !  but  in  a  certain  method 
which  it  hath  prescribed  and  wherein  it  must  act  with  our 
concurrence;  otherwise  we  could  not  be  said  to  walk  in 
the  Spirit,  but  should  be  merely  passive,  stupid  blocks,  and 
no  more.  We  should  no  more  walk  than  a  stone  walks, 
when  it  is  moved  to  roll  by  a  violent  hand. 


SERMON   XV.' 

We  are  showing  how  it  belongs  to  the  state  of  regene- 
rate persons  to  walk  in  the  Spirit,  and  have  hitherto  con- 
sidered it  as  a  privilege  agreeable  to  their  state.  They 
may  do  so.  We  have  proposed  to  show  the  extent  of  this 
privilege,  or  what  communications  of  the  Spirit  must  be 
understood  to  lie  within  the  compass  of  it ;  and  the  attain- 
ableness  of  it,  or  how  ready  the  Spirit  is  to  give  forth  these 
communications  according  as  the  case  shall  require.  As 
to  the  former  of  these,  we  have  shomi  that  the  privilege 
consists  in  these  two  things,  viz.  A  communication  of 
.spiritual  light,  and  a  communication  of  spiritual  power. 
Both  these  have  been  spoken  to,  and  we  may  refer  unto 
either,  or  unto  both  of  them,  not  only  such  a  communica- 
tion as  is  necessary  for  the  operations  of  grace,  but  even 
the  comforting  and  consolatory  communications  also, 
which  are  sometimes  spoken  of  under  the  name  of  light, 
"  Light  in  the  Lord  ;"  and  sometimes  under  the  name  of 
strength  and  power,  as  when  the  joy  of  the  Lord  is  said 
to  be  "  the  strength  of  his  people." 

But  we  pass  over  unto  the  next  head,  viz. 

To  show  the  attainableness  of  the  Spirit ;  or  how  apt 
the  blessed  Spirit  of  God  is  to  communicate  and  give  forth 
such  influence,  as  the  case  doth  require,  that  they  who 
live  in  the  Spirit,  maybe  capable  of  walking  in  the  Spirit. 
And  here  it  isnecessa'ry,— 1.  Toclearto  you  the  sense,  and 
then,— 3.  To  evince  the  truth,  of  what  we  do  now  assert, 
viz.  that  unto  all  those  to  whom  the  Spirit  hath  been  the 
Author  of  a  new,  divine  life,  it  is  ready  to  communicate 
and  give  forth  all  needful  influence,  in  order  to  their  suit- 
able walking.  In  reference  to  the  former  of  these  we  shall 


Serm   XV. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


5^ 


give  you  some  explanatory  propositions,  and  in  reference 
to  the  latter  some  demonstrative  considerations. 

1.  For  the  clearing  of  the  sense  of  what  is  asserted,  take 
these  few  propositions. 

1.  When  we  say  that  the  Spirit  is  ready  to  communicate 
itself  for  such  purposes,  or  for  that  general  purpose  which 
has  been  expressed,  of  our  walking  in  the  Spirit,  the  mean- 
ing is,  that  it  is  ready  to  do  so  in  a  slated  and  constant 
course,  and  not  that  it  doth  soonly  sometimes,  very  rarely, 
and  now  and  then.  For  it  were  not  to  be  imagined  that 
this  should  lie  as  a  stated,  constant  precept  upon  all  Chris- 
tians, "  Walk  in  the  Spirit,"  if  the  supposed  ground  thereof 
were  intercepted,  and  to  be  but  rarely  found  actually  in 
being.  Walking  is  a  continued  thing,  (as  wc  formerly  in- 
timated,) and  imports  the  constant  and  settled  course  of  a 
Christian's  life  or  practice;  and  therefore  there  were  no 
sufficient  ground  upon  which  such  an  obligation  as  this 
could  be  inferred  upon  the  Christians,  if  the  influence  of 
the  Spirit  in  order  thereto  were  exhibited  but  very  rarely. 

3.  We  must  understand  that  therefore  there  are  certain 
rules  according  whereto  the  blessed  Spirit  (though,  as  we 
find  it  is  called  in  Scripture,  a  free  Spirit)  is  come  imder 
obligation  that  it  will  be  present,  by  a  vital  active  influence, 
as  the  great  Author  and  Directer  of  that  course  of  holy 
motion  unto  which  renewed  ones  are  more  immediately 
engaged.  We  must  suppose  that  there  is  a  connexion  be- 
tween their  observance  of  such  and  such  rules,  and  the 
Spirit's  communicating  and  giving  forth  its  influence  ac- 
cording to  those  rules.  This  for  explication  I  now  lay 
down  only  in  the  general ;  what  those  rules  are  we  shall 
have  occasion  distinctly  to  tell  you,  when  we  come  to  the 
second  general  head,  rir.  to  treat  of  our  part  in  this  matter, 
or  how  walking  in  the  Spirit  belongs  to  the  state  of  souls 
spiritually  alive  as  a  duly. 

3.  When  we  speak  of  the  Spirit's  being  so  obliged,  you 
must  understand  it  in  reference  to  a  regenerate  subject. 
For  within  these  bounds  our  text  doth  confine  us;  "If 
we  live  in  the  Spirit,  let  us  also  walk  in  the  Spirit."  Liv- 
ing in  the  Spirit  is  supposed.  We  can't  suppose  that  it 
should  have  annexed  and  tied  its  communication  unto 
the  actions,  or  the  endeavour,  of  any  other  sort  of  persons 
that  lie  without  this  compass.  To  such  as  are  got  into  the 
sphere  of  life,  are  within  this  verge,  and  have  actual  union 
with  the  Mediator,  who  is  the  -spring  and  treasury  of  all 
spiritual  life,  and  in  whom  all  the  promises,  all  the  ties 
and  obligations,  that  the  blessed  God  hath  brought  himself 
under  any  way,  are  yea,  and  amen  ;  to  such,  I  say,  we 
must  understand  that  this  influence  is  in  this  stated  way 
to  be  communicated,  and  may  be  expected.  It  is  very  true 
that  others  have  no  cause  to  despair,  but  these  have  cause 
and  ground  to  believe.  They  have  no  cau.se  to  despair, 
because  this  Spirit  is,  as  hath  been  said,  a  free  Spirit,  and, 
as  "the  wind  bloweth  where  it  listeth,"  none  can  tell  but 
it  may,  one  time  or  another,  cast  a  favourable  breath  even 
on  them.  But  these  have  reason  to  be  confident,  for  the 
communications,  of  which  we  speak,  are  part  of  his  por- 
tion, and  a  privilege  belonging  unto  their  state.  We  only 
add  in  the 

4th  place.  That  whereas  we  told  vou,  that  the  communi- 
cations of  the  Holy  Ghost,  due  unto  this  purpo.se,  do  com- 
prehend both  the  influence  of  grace  and  of  comfort,  we 
must  understand  this  obligation  to  be  more  in  reference  to 
the  former  than  to  the  latter,  to  what  concerns  the  being 
of  gracious  operations  than  the  well-being.  It  is  true, 
there  is  somewhat  of  comfort  involved  in  the  very  nature 
of  a  gracious  act,  according  as  it  is  wont  to  be  .said  concern- 
ing natural  acts,  that  they  all  are  pleasant,  or  carry  a  kind 
of  pleasantness  with  them;  .so  those  acts  which  are  con- 
natural to  the  new  creature,  have  a  pleasure  in  them,  which 
we  can't  separate  even  from  those  acts  of  that  kind  which 
seem  to  import  most  of  vigour  and  severity;  as  the  very 
acts  of  repentance  and  self-denial,  if  thev  be  in  their  own 
kind  vital  acts,  proceeding  from  the  Spirit  of  grace,  and 
from  the  new  nature  put  into  the  soul.  One  might  appeal 
to  the  experience  of  Christians,  whether  they  do  not  find 
pleasure  in  melting  before  the  Lord,  pleasure  in  abandon- 
ing and  quitting  all  that  is  dear  to  them,  when  thev  can 
fully  do  it,  for  his  .sake  and  upon  his  account.  Such  con- 
solation therefore  as  is  intrinsical  to  any  gracious  act,  must 
be  distinguished  from  that  consolation  which  follows'after- 


ward  upon  reflection,  or  our  taking  a  review  of  such  and 
such  gracious  characters,  discriminative  tokens,  discernible 
upon  ourselves,  and  by  which  we  can  judge  of  our  case. 
For  the  other  pleasure  is  without  intervening  judgment, 
the  acts  are  pleasant  in  themselves,  even  before  we  come 
to  reflect,  or  take  notice,  or  consider  any  thing  concerning 
our  states,  whereof  they  are,  or  any  thing  else  discernible 
in  ourselves  may  be  understood  to  be,  characteristical.  Ik 
reference  to  the  consequential  consolations  we  must  un- 
derstand the  Spirit  to  have  reserved  to  itself  a  liberty;  it 
is  more  arbitrary  in  communications  of  that  kind,  and  doth 
upon  mere  sovereignty  many  times  retract  and  withhold 
that  kind  of  light  for  ends  best  known  to  itself  But  in 
reference  to  those  operations  which  are  essential  to  the  di- 
vine life,  we  must  suppose  that  it  hath  a  fixed  and  stated 
course,  in  which  its  influence  shall  be  communicated  in 
order  to  it.     Our  next  business  therefore  is, 

2.  To  add  several  considerations  by  which  the  truth  of 
the  thing  assented  may  be  manifested. 

1.  And  the  consideration  that  first  occurs,  is  what  hath 
been  suggested  to  you  already,  in  clearing  the  ground  of 
the  observation  which  we  took  up,  vi::.  That  we  find  it 
enjoined  and  laid  as  a  command  upon  those  who  live  ia 
the  Spirit,  that  they  walk  in  the  Spirit.  For,  as  you  were 
heretofore  told,  it  would  he  very  strangely  unreasonable 
to  enjoin  one  to  walk  in  the  sunshine  at  midnight.  And 
we  find  that  this  precept  of  walking  in  the  Spirit  is  not 
dropped  as  it  were,  as  a  casual  thing,  but  even  in  this  very 
chapter  it  is  urgetl  and  pres.sed,  and  with  a  great  deal  of 
.solemnity.  As  you  see  in  the  16th  verse.  This  I  say  then, 
walk  in  the  Spirit,  and  ye  shall  not  fulfil  the  lusts  of  the 
flesh.  It  is  introduced  here  with  a  solemn  preface.  This  I 
say;  q.  d.  "  I  understand  myself  in  what  I  say,  I  do  not 
.speak  rashly  and  at  random."  And  with  how  great  apos- 
tolical authority  is  the  precept  ushered  in  I  This  I  say. 
Walk  in  the  Spirit.  We  can't  suppose  that  so  solemn  a 
charge  should  have  been  laid,  if  this  had  not  been  a  certain 
thing,  that  the  Spirit  should  be  communicated,  its  influ- 
ences should  issue  and  go  forth,  as  far  as  is  necessary 
for  this  purpose,  unto  the  persons  that  are  concerned.  We 
find  particular  precepts  given  again  and  again  unto  the 
same  purpo.se ;  as  to  instance  in  that  spiritual  action,  or 
operation  of  prayer,  we  read  of  praying  in  the  Holy  Ghost, 
Jude  20.  and  praying  always  in  the  Spirit,  and  of  worship- 
ping God  in  the  Spirit  as  a  stated  thing,  Eph.  vi.  18. 
Phil.  iii.  3.  It  is  manifest  that  the  apostle  speaks  of  what 
was  so,  and  not  of  what  was  very  rare  and  occa.sional.  So 
the  charge,  Walk  in  the  Spirit,  comprehends  in  it  all  duty, 
duty  that  is  to  run  through  our  whole  course,  and  intimates 
plainly  that  there  is  a  communication  of  the  Spirit  always 
readyto  go  forth.  The  thing  which  is  hinted  in  that  other 
precept,  which  doth  but  in  terms  and  expression  differ 
from  this.  Work  out  your  own  salvation  with  fear  and 
trembling,  for  it  is  Gcid  that  worketh  in  you  both  to  will 
and  to  do,  of  his  good  pleasure,  Phil.  ii.  12,  13.  That 
word  KaTcoyi^ccRc  imports,  "  labour  it  out  even  till  it  be 
finished ;  till  you  come  to  the  very  end  of  your  faith,  the 
salvation  of  your  souls."  This  too  is  an  injunction,  which 
exceeds  its  ground,  if  we  do  not  suppose  that  the  following 
words  are  to  be  understood  in  a  proportionable  sense, 
"  God  worketh  in  you  to  will  and  to  do,"  that  is,  he  is 
always  ready  to  do  .so  unto  the  finishingcf  your  salvation. 

2.  We  may  consider  to  this  purpose  that  Christians  are 
severely  blamed  when  holy  and  spiritual  actions  are  not 
done  in  the  proper  time  and  season  of  them ;  which  would 
not  be  charged  upon  them,  if  the  Spirit  were  only  arbitrarily 
suspended  and  withheld  so  far  as  was  necessary  to  any 
such  spiritual  action.  The  inactivity,  the  sloth,  the  omis- 
sivene.ss  of  the  necessary  duly  in  the  season  of  it,  the  slug- 
gish performance,  the  decays  and  languors,  that  are  upon 
the  spirits  of  Christians,  are  charged  upon  themselves,  and, 
no  doubt,  most  justly  and  most  righteously  so.  See  but 
that  one  instance  in  Rev.  iii.  4,  5.  Nevertheless,  I  have 
somewhat  against  thee,  because  thou  hast  left  thy  first 
love.  Remember  therefore  from  whence  thou  art  fallen, 
and  repent,  and  do  the  first  works;  or  else  I  will  come 
unto  thee  quickly,  and  will  remove  thy  candlestick  out  of 
iLs  place,  except  thou  repent.  Why,  if  the  case  were  not 
as  we  now  suppose  it,  it  would  only  be  the  unhappiness 
of  a  soul  to  be  left  destitute  of  vigour  and  vital  active 


548 


THE  WORK  OP  THE  HOLY  SPIRIT 


Serm.  XV 


power,  not  a  crime.  But  we  find  it  charged  with  great 
severity  as  a  crime,  that  there  are  declinings  from  the  first 
love,  and  that  the  things  are  not  done,  which  have  been 
(lone  heretofore.  Do  we  think  that  God  would  ever  have 
left  the  matter  so  as  that  the  case  shouh'.  admit  of  this  re- 
ply ■?  "  'Tis  true,  the  things  which  have  been  done  hereto- 
fore, are  not  done  now,  but  it  is  none  of  my  fault,  for  there 
was  no  influence  to  be  had,  which  was  most  necessary  for 
the  doing  of  them.  My  first  love  is  lost,  I  don't  love  with 
that  fervour,  and  life,  and  strength  as  heretofore  ;  but  it  is 
no  fault  of  mine,  the  Spirit  did  arbitrarily  retire,  without 
my  iniquity  or  transgression,  upon  which  this  languor  is 
come  upon  me."  We  must  understand  more  of  consistency 
in  the  precepts,  and  criminations,  and  communications  of 
the  wise  and  holy  God,  than  to  imagine  there  was  place 
or  room  left  for  such  explications. 

3.  That  the  Spirit  is  apt  to  communicate  itself  imto  re- 
Dewed  souls  for  such  purposes,  we  may  further  argue  from 
hence,  that  it  always  can  do  it  without  any  prejudice  to 
itself  There  is  an  all  sufficient  fulness  and  plenitude  of 
Spirit ;  it  is  a  perpetual  spring  which  thi  influence  is  to 
go  forth  from.  And  therefore  whilst  these  communications 
can  be  afforded  without  any  kind  of  prejudice,  it  is  not  to 
be  supposed  (the  case  being  as  it  is,  between  it  and  its 
own  olfspring,  regenerate  souls)  but  that  they  will,  but 
that  they  are,  always  ready  to  be  given  forth  :  and  we  are 
sure  that  its  fulness  admits  of  no  abatement  by  all  its  com- 
munications. The  sun  hath  lost  nothing  of  its  warmth 
and  influence  by  spending  it  upon  the  world  for  almost 
six  thousand  years  together :  much  less  can  infinite  ful- 
ness suffer  diminution.    I  argue, 

4.  From  hence,  that  Divine  influence  doth  go  forth 
unto  all  creatures,  and  is  exhibited  unto  all  natures,  ac- 
cording as  is  needful  for  their  proper  and  connatural  ac- 
tions, and  therefore  certainly  it  will  not  be  withheld  from 
the  new  creature,  and  the  new  nature,  so  far  as  is  neces- 
sary for  the  actions  which  are  suitable  to  that.  For  this 
would  be  as  strange  a  supposition,  as  if  one  would  imagine 
a  prince  to  be  mighty  liberal  in  all  his  provisions  for  his 
servants,  but  apt  to  starve  his  own  children,  the  issue  of 
his  body  :  this  is  a  most  unsupposable  thing.  It  is  by  an 
influence  originally  Divine,  that  every  creature  is  enabled 
to  act  whatsoever  it  acts;  enabled,  not  made  to  act  in 
many  cases,  but  enabled.  It  is  by  a  Divine  influence  that 
every  plant  and  tree  brings  forth  after  its  kind,  that  the 
sun  shines,  that  the  fire  bums,  that  all  actions  are  done, 
and  all  motions  set  on  foot  that  are  any  where  to  be  found 
through  the  world.  He  gives  to  all  breath  and  being : 
and  all  things  live,  and  move,  and  have  their  being  in  him. 
He  feeds  the  ravens,  he  feeds  the  sparrows,  he  takes  care 
of  the  lilies  ;  and  do  we  think  he  will  starve  and  famish 
the  souls  which  he  hath  made  to  live  spiritually,  so  as  that 
they  can't  be  able  to  act,  or  have  power  to  move  or  stir 
this  way  or  that,  in  any  holy  or  spiritual  action  1  This  is 
a  thing  never  to  be  supposed. 

5.  The  communicativeness  of  the  Spirit  upon  this  ac- 
count is  hence  to  be  argued,  that  it  is  always  before-haud 
with  us  in  its  communications.  It  communicates  more 
than  we  improve.  A  very  great  argument  this,  that  it  is 
not  unapt  to  communicate.  Indeed  the  case  is  most  ob- 
servably so  in  the  natural  world,  as  I  may  speak  ;  that  is, 
that  active  power  and  principle  that  works  to  and  fro 
throughout,  doth  in  proportion  much  exceed  the  passive 
and  receptive  capacity.  Nothing  is  more  evident.  The 
light  and  influence  of  the  sun  would  suffice  many  thou- 
sand such  earths;  this  earth  is  too  narrow  and  too  limited 
a  thing  to  receive  and  improve  all  the  light  and  influence 
of  the  sun.  And  then  as  to  what  falls  upon  this  earth 
itself,  how  much  is  there  of  seminal  virtue  that  is  lost,  as 
it  were,  from  year  to  year  !  As  much  as  might  suffice,  for 
ought  we  know,  for  ten  such  earths  as  this,  supposing  that 
all  seminal  virtue  should  come  to  be  actually  prolific  of 
what  is  like  it  in  kind.  The  case  is  most  manifestly  so, 
as  to  spiritual  influences  and  communications ;  we  are  not 
straitened  there,  the  straitness  and  narrowness  is  in  the 
subject,  in  ourselves,  and  that  blessed  Spirit  always  goes 
beyond  us.  It  is  a  convictive  appeal  that  the  prophet 
makes  in  Mic.  ii.  7.  O  thou  that  art  named  the  house  of 
Jacob,  is  the  Spirit  of  the  Lord  straitened  I  are  these  his 
doings  ?•  do  not  my  words  do  good  to  him  that  walketh 


uprightly  1  It  argues  that  there  is  some  defect,  some  in- 
disposition, or  incapacity  in  the  subject,  if  things  do  not 
take,  if  souls  do  not  prosper.  Do  not  my  words  do  good 
to  him  that  walketh  uprightly  1  What !  is  the  Spirit  of 
the  Lord  straitened  ?  So  the  apostle  also  bespeaks  the 
Corinthians  in  2  Cor.  vi.  12.  Ye  are  not  straitened  in  us, 
but  ye  are  straitened  in  your  own  bowels.  In  what  respect 
doth  he  mean  that  they  were  not  straitened  in  them  ■?  He 
means  plain  enough,  that  what  of  the  influence  and  com- 
munication of  the  Holy  Ghost  had  come  forth  upon  them, 
to  dispose  and  frame  them  for  that  great  work  of  treating 
and  dealing  with  souls,  it  was  not  fully  answered  by  those 
whom  they  did  treat  and  deal  with:  "  Ye  are  not  strait- 
ened in  us."  He  gives  a  very  great  demonstration  of  it, 
in  what  he  speaks  with  such  largeness  and  liberty  of  spi- 
rit, in  all  that  goes  before.  He  .speaks  like  a  man  triumph- 
ing in  that  large  and  abundant  sense,  which  he  had  of 
those  full  and  flowing  communications  of  the  Holy  Ghost, 
which  had  come  in  upon  him,  by  which  he  was  enabled  to 
"  do  all  things,  to  bear  all  things,  to  endure  all  things," 
to  pass  through  whatsoever  difficulties,  to  be  in  "stripes, 
imprisonments,  watchings,  fastings,  with  all  pureness,  long- 
suffering,  kindness,  by  the  Holy  Ghost,  by  love  vmfeigned, 
by  the  word  of  truth,  by  the  power  of  God,"  and  so  on. 
"  O  ye  Corinthians,"  saiih  he,  "  our  mouth  is  open  unto 
you,  our  heart  is  enlarged.  Ye  are  not  strained  in  us, 
but  in  your  own  bowels."  This  argues  the  matter  we  are 
speaking  of,  even  a  fortiori.  The  ministers  of  the  Gospel 
at  that  time  were  not  fountains,  they  were  but  cisterns ; 
and  if  they  were  not  straitened  in  the  very  cistern,  much 
less  in  the  fountain.  "  Even  in  that  communication  which 
is  come  so  near  you ;  that  cistern  from  whence  you  are  to 
receive,  there  ye  are  not  straitened.  Ye  are  not  straitened 
in  us,  but  ve  are  .straitened  in  your  own  bowels." 

6.  We  find  it  frequently  insisted  upon  as  a  matter  of 
prayer,  that  communications  suitable  to  the  actions  of  a 
Christian  and  the  divine  life  might  be  given  forth ;  but 
it  would  be  most  unreasonable  to  suppose  that  we  should 
be  taught  to  pray  for  an  incommimicable  thing.  This 
consideration  we  formerly  made  use  of  to  prove  that  such 
communications  are  necessary,  and  it  equally  serves  the 
present  purpose,  to  prove  that  they  are  possible.  For  as 
we  are  not  taught  to  pray  but  for  such  things  as  are  of 
great  concernment  to  us,  so  we  have  very  little  reason  to 
think  that  we  should  ever  be  taught  to  pray  for  such  things 
as  are  not  grantable,  or  cannot  be  had.  But  we  find  the 
apostle  making  it  matter  of  prayer  in  Eph.  iii.  16.  that 
God  would  grant  them  according  to  the  riches  of  his  glory 
to  be  strengthened  with  might  by  his  Spirit  in  the  inner 
man  ;  that  so  Christ  might  dwell  in  their  hearts  by  faith, 
&c.  intimating  that  Christ  could  have  no  commerce  with 
their  spirits,  but  by  their  active  faith  in  him.  They  must 
entertain  him,  and  converse  with  him,  believing  in  him, 
and  drawing  influence  from  him  that  way  ;  but  this  could 
neverbe  done  unlessthey  were  strengthened  with  all  might 
by  the  Spirit  in  the  inner  man  to  this  purpose  :  and  there- 
fore this  is  a  thing  for  which  the  apo.stle  thought  it  fit  to 
"  bow  his  knees  unto  the  God  and  Father  of  our  Lord 
Jesus  Christ."  And  so,  as  we  noted  upon  that  other  oc- 
casion, in  praying  for  the  Colossians  that  they  "might 
walk  worthy  of  the  Lord  unto  all  pleasing,"  he  prays  for 
an  influence  by  which  they  might  be  enabled  so  to  walk, 
which  is  the  same  thing  as  that  they  might  walk  in  the 
Spirit.  For  it  can  be  no  other  than  that  influence  by  which 
they  were  so  to  walk,  "  being  fruitful  in  every  good  work,'' 
as  you  have  it  there  expressed  al.so:  an  influence  suited  to 
the  actions  and  operations  of  the  new  creature,  or  of  those 
who  are  made  spiritually  alive. 

7.  We  may  further  argue  hence,  that  if  we  do  not  sup- 
pose the  Spirit  thus  communicative,  according  as  the  case 
requires,  then  were  the  whole  workmanship  of  the  new 
creature  in  vain.  For  the  very  end  of  its  creation  is  the 
doing  of  holy  and  spiritual  actions,  but  they  cotAd  never 
be  done  without  such  an  influence  as  by  which  the  prin- 
ciples of  the  new  creature  may  be  reduced  into  act.  We 
are  his  workmanship  created  in  Christ  Jesus  unto  good 
works,  Eph.  ii.  10.  Now  it  were  a  most  unreasonable 
thing,  and  infinitely  unworthy  the  Divine  wisdom,  that  he 
should  create  such  a  creature  for  such  a  purpose,  and  not 
supply  it  with  influence  that  can  make  it  serve  that  pur- 


Seum.  XVL 

pose.  Then-  might  it  be  said  as  well  in  reference  to  the 
new  creation,  as  it  was  said  to  the  lapsed,  apostate  part  of 
the  old,  Are  all  men  made  in  vain  1  Indeed  they  made 
themselves  so,  unsuitable  to  the  purpose  for  which  they 
were  made.  But  that  there  should  be  an  essay  to  reno- 
vate things,  a  new  creation,  and  such  a  sort  of  creature  as 
should  no\v  certainly  attain  the  end  for  which  it  was  made, 
this  is  a  thing  never  to  be  supposed.  What  was  each 
principle  in  the  new  creature  made  for,  but  for  actions 
suitable  to  that  principle!  Why  is  faith  put  into  the  soul, 
but  that  the  soul  might  be  enabled  to  believe  1  AVhy  love, 
but  that  it  might  act  love  1  Why  patience,  but  that  it 
might  exercise  patience  !  But  after  that  these  principles  are 
all  actually  implanted  in  the  soul,  without  an  influence 
they  can't  be  brought  forth  into  act,  as  hath  been  formerly 
shown ;  there  must  be  therefore  a  communication  of  the 
Spirit,  it  must  be  still  ready  to  communicate  in  order  to 
these  actings,  otherwise  the  whole  frame  of  the  new  crea- 
ture were  to  no  purpose. 

8.  We  find  that  Christians  are  called  upon,  and  pressed 
to  increase  and  abound  more  and  more  in  good  works ;  (as 
in  1  Cor.  xv.  58.  Be  steadfast,  unuiuveable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as  ye 
know  that  your  labour  is  not  in  vain  in  the  Lord.  And 
in  1  Thess'.  iv.  I.  We  exhort  you  by  the  Lord  Jesus, 
that  as  ye  have  received  of  us  how  ye  ought  to  walk  and 
to  please  God,  S0  3-e  would  abound  more  and  more;)  which 
plainly  implies  that  there  is  still  a  proportionable  influence 
thereto,  if  it  were  attended  to  and  improved. 

9.  Influence  for  such  purpose  hath  been  owned  and 
acknowledged  to  have  been  received  in  a  way  of  prayer, 
and  therefore  we  are  always  to  look  upon  it  as  communi- 
cable. In  the  day  when  I  cried  thou  answeredst  me,  and 
strenglhenedst  me  with  strength  in  my  soul,  Psal.  cixxviii. 
3.  There  is  a  recorded  experience.  It  is  but  ask,  and 
have.  "I  have  asked,  and  I  have  had  upon  my  asking; 
influence  did  come  in.  He  strengthened  me  with  strength 
in  my  soul." 

10.  And  lastly.  It  is  matter  of  express  promise  and  of 
faith,  and  therefore  it  must  be  a  certain  thing  that  such 
communication  is  to  be  had.  Of  promise,  our  Saviour 
speaks  of  it  most  plainly  in  Luke  xi.  13.  If  ye — being 
evil,  know  how  to  give  good  gilts  unto  your  children ;  how 
much  more  shall  your  heavenly  Father  give  ihe  Holy 
Spirit  to  them  that  ask  him  I  He  will  give  his  Spirit  to 
them  that  ask  it,  as  readily  as  you  do  bread  to  your 
children,  and  you  have  great  reason  to  suppose,  much 
more  readily.  And  in  reference  to  holy  and  spiritual  ac- 
tions (for  these  are  a  Christian's  fruit)  our  Saviour  tells 
his  disciples  that.  Let  them  biU  abide  in  him,  (which  is  a 
parallel  expression  to  walking  in  the  Spirit,  for  it  is  his 
Spirit  in  which  they  are  to  walk,)  and  they  shall  bring  forth 
much  fruit,  John  xv.  5.  He  hath  assured  us  that  it  shall 
be  so.  And  it  is  matter  of  faith  as  it  is  promised ;  for  we 
are  plainly  told,  that  we  are  to  receive  the  promise  of  the 
Spirit  through  faith,  in  Gal.  iii.  14.  It  therefore  must  be 
a  certain  thing  before.  For  faith  doth  not  make  its  object 
be,  but  the  object  must  be  pre-existent.  That  which  I 
am  to  believe  as  true,  must  be  true  before  I  believe  it ;  I 
don't  make  it  true  by  believing.  That  is,  I  am  not  to 
pilch  my  faith  upon  an  object,  which  is  hitherto  false,  and 
then  think  to  make  a  falsehood  truth  'oy  my  believing;  but 
that  which  I  am  to  believe  as  true,  must,  as  hath  been 
said,  first  be  true  before  I  believe  it,  and  the  truth  of  the 
thing  is  the  reason  why  1  am  obliged  to  believe  it.  If 
therefore  I  am  to  receive  the  promise  of  the  Spirit,  or  the 
promised  Spirit,  by  faith,  it  must  certainly  be  true  before, 
that  it  is  receivable,  that  it  is  to  be  had,  that  it  and  its  in- 
fluences can  be  alforded,  and  are  ready  lobe  communicated. 

And  the  case  being  so,  why  do  we  wistly  look  upon 
one  another  with  meagre  and  languishing  souls,  into 
which  leanness  enters,  which  are  wasting,  and  consuming, 
and  pining  away  under  their  own  distempers  1  There  is  an 
infinite  fulness  of  Spirit,  from  whence  we  may  have  what 
is  suitable  to  all  our  need :  "  That  ye  might  be  filled  with 
all  the  fulness  of  God."  The  apostle  brings  in  that  prayer 
of  his  when  he  had  been  desiring  that  they  might  be 
strengthened  with  might  hy  the  Spirit  in  the  inner  man,  in 
the  before-mentioned  Eph.  iii.  That  such  communications 
*  Preactied  April  3rd,  1678,  at  Cordwaincr's  HaJi 
39 


IN  KEFEUENCE  TO  PARTICULAR  PERSON'S. 


549 


are  to  be  had  as  are  needful  to  otir  walking  in  the  Spirit, 
it  was  necessar)'  ihus  to  insist  upon  it,  thai  we  might  un- 
derstand and  know  to  what  it  is  lobe  imputed,  and  where 
all  the  blame  and  fault  ought  to  lie,  if  there  be  languishings 
upon  us,  if  we  do  not  walk  in  the  Spirit,  if  our  knees  are 
too  feeble,  and  we  can't  walk,  if  we  are  become  in  a 
spiritual  sense  cripples,  unapt,  unable  for  spiritual  motion 
and  action.  And  therefore  it  concerns  us  to  bethink  our- 
selves seriously  whether  there  be  not  the  tokens  upon  us  of 
a  spiritual  decay,  languor,  ineptitude  for  the  actions  and 
functions  of  the  spiritual  and  Christian  life.  Are  there 
not !  Can  we  say,  that  God  is  with  us  as  he  hath  been 
w'oiit  to  be  with  his  people  heretofore  1  If  he  be  with  us, 
why  is  it  thus!  According  to  that  expostulation  in  Judges 
vi.  13.  When,  in  another  sense,  that  people  were  in  a 
miserable,  decaying  state,  is  it  not  in  a  .spiritual  sense  so 
with  us  !  Do  we  not  fade  as  a  leaf!  Are  there  not  gray 
hairs  here  and  there  upon  us  f  If  the  Lord  be  with  us  as 
formerly  by  the  communications  and  influences  of  his 
Spirit,  why  are  our  hearts  so  low  1  Why  is  it  that  so  little 
grace  stirs  1  Why  is  there  so  little  faith,  so  liule  love  to 
him,  and  so  lillle  appearance  and  discovery  of  a  heavenly 
mindl  Why  do  the  fruits  of  the  Spirit  flourish  no  more! 
It  concerns  us  to  bethink  ourselves.  Can  we  say  God  is 
with  us  as  he  hath  been  with  his  people !  or  as  it 
may  possibly  be  remembered  he  hath  been  with  us! 
with  us  in  our  closets!  with  us  in  our  families!  with  us 
at  our  tables !  Is  he  with  us  at  his  own  table  !  Is  he  with 
us  in  our  ordinary  affairs  and  converse !  Is  he  with  us  m 
our  solemn  assernblies,  as  he  hath  sometime  been  among 
us  here!  Is  this  Spirit  with  us,  as  a  Spirit  of  faith,  a 
Spirit  of  love,  and  of  power,  and  of  a  .sound  mind  !  Is  it 
with  us  as  a  Spirit  of  humiliation  in  such  a  time  as  this,  to 
abase  and  humble  us,  and  lay  us  low  in  the  dust  before 
the  Lord  !  Is  it  with  us,  as  a'  Spirit  of  grace  and  suppli- 
cation, to  enable  us  to  strive  and  wrestle  with  Heaven,  to 
implore  earnestly,  and  cry  aloud  for  mercy  in  such  a  time 
as  this  !  Is  it  with  us,  as  a  sin-mortifying  spirit,  a  world- 
crucifying  Spirit ;  as  the  Spirit  of  meekness,  and  patience, 
and  self-denial,  and  humility ;  and  as  the  Spirit  of  the  fear 
of  the  Lord,  as  a  holy  and  a  heavenly  Spirit!  If  it  be  not, 
if  our  oivn  hearts  must  say  it  is  not,  it  is  fit  we  should 
know  what  to  sav  next,  that  is,  that  it  lies  upon  us  ihat  it 
is  not.  It  is  not 'because  this  Spirit  is  not  full,  or  is  less 
apt  to  give  forth  its  influences  than  formerly,  but  because 
we  do"  not  our  part ;  we  do  not  mind  walking  in  the 
Spirit  as  that  which  doth  belong  to  us,  and  to  our  state  as 
our  duty.    Which  is  the  next  thing  we  have  to  speak  to. 


SERMON  XVI.* 


We  now  go  on. 

Secondly,  To  show,  that  it  belongs  to  the  state  of  rege- 
nerate persons,  to  walk  in  the  Spirit,  asa  duly.  The  former, 
ric.  that  it  belongs  to  them  as  a  privilege,  is  implied 
in  the  precept,  as  you  have  heard  ;  this  latter  is  expressed 
in  it,  as  you  plainly  see.  Walk  in  the  Spirit.  It  is  a  thing 
enjoined  upon  Christians,  or  those  who  are  supposed  to 
live  in  the  Spirit,  that  ihcy  walk  in  it.  This  therefore 
doth  imply,  that  somewhat  is  incumbent  upon  us  as 
matter  of  duty,  with  which  a  participation  of  the  Spirit,  in 
order  lo  our  walking  in  it,  is  connected.  And  it  will  be 
here  requisite, — 1.  'To  say  somewhat  concerning  this  con- 
nexion,— 2.  To  give  you  an  account  of  those  things  where- 
with such  participation  of  the  Spirit  is  connected. 

1.  It  is  requisite  to  premise  .somewhat  concerning  this 
connexion.  That  there  is  such  a  connexion  is  plain  to  you 
already,  from  what  hath  been  said :  the  precept  doth  mani- 
festly suppose  it.  What  kind  of  connexion  it  is,  I  shall 
verv  briefly  show  you,  only  in  these  two  particulars,  viz. 
—that  it  is  gratuitous,  and— that  it  is  yet  a  sure  connexion. 

1.  It  is  a  gratuitous  connexion.  Not  a  natural  one,  a.s 
though  it  could  not  possibly  have  been  but  that,  if  .such 
and  "such  things  should  be  by  wav  of  grace  procured,  or 
done  for  any  of  the  children  of  men,  still  a  further  and  a 


550 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  XVI. 


further  communication  of  the  Spirit  must  needs  ensue. 
And  we  know  tliere  are  many  thmgs  that  are  so  connected 
in  their  own  natures  that  it  would  imply  a  contradiction, 
that  one  should  be,  and  the  other  not.  But  such  connex- 
ion there  is  not  in  the  present  case.  For  if  we  should  re- 
flect upon  any  of  the  things  wherewith  we  may  suppose 
such  a  communication  of  the  Spirit  to  be  most  connected, 
it  would  be  apparent  that  the  connexion  is  most  gratuitous! 
we  can  reflect  upon  notliing  wherewith  it  is  more  eminently 
connected  than  with  faith,  as  we  shall  have  occasion  to 
show  presently.  But  no  man  can  suppose  the  connexion 
to  be  natural  between  an  act  of  faith  exerted  and  put  forth 
in  and  by  my  soul,  and  a  participation  consequent  there- 
upon of  an  influence  from  the  eternal  and  almighty  Spirit 
of  God.  For  how  is  it  concerned  in  me,  if  it  did  not  con- 
cern itself?  Or  what  claim  or  challenge  could  there  have 
been,  if  it  had  not  brought  itself  under  an  obligation,  of 
such  a  Divine  influence.  As  well  might  a  worm  that 
crawls  upon  the  earth,  command  the  motions  of  the  sun, 
or  occasion  it  so  and  so  to  communicate  its  influence  and 
its  light.  When  we  say  it  is  a  gratuitous  connexion,  it 
imports  these  two  things : 

1.  That  it  is  a  connexion  made  with  absolute,  sovereign 
liberty:  that  such  a  connexion  might  have  been,  or  might 
not  have  been,  antecedently  to  its  being  settled  and  made. 

2.  It  imports  not  only  liberty,  but  complacency  in  the 
vouchsafement :  that  whatsoever  is  done  in  such  a  way  is 
done  with  delight,  that  he  that  doth  it  takes  pleasure 
in  the  doing  of  it.  Indeed  both  these  are  manifestly  im- 
ported in  that  expression  in  Phil.  ii.  13.  It  is  God  that 
worketh  in  you  both  to  will  and  to  do  of  his  good  pleasure. 
Of  his  good  pleasure,  i.  e.  so  as  that  he  might  have  for- 
borne so  to  work,  if  it  had  pleased  him ;  and  while  he  doth 
so  work  in  us,  it  doth  most  highly  please  him  so  to  work, 
or  to  vouclisafe  that  co-operative  influence.  He  doth  it 
with  delight ;  as  it  were,  enjoying  his  own  act,  and  gratify- 
ing himself  in  the  benignity  ot  his  own  nature,  from  whence 
it  doth  proceed  that  he  works  with  such  creatures  as  these. 

In  both  these  ways  we  must  understand  it  to  be  gratui- 
tous, that  there  is  any  such  connexion  between  any  thing 
of  our  duly,  and  such  a  participation  of  the  Spirit.  It  is 
gratuitous  the  former  way  antecedently  to  any  such  con- 
nexion made  and  settled,  as  hath  been  shown.  It  is  gra- 
tuitous in  the  laUer  sen.se  continuedly  all  along,  while  this 
connexion  doth  hold,  as  it  will  perpetually  hold.  For 
though  it  be  true  indeed,  that  after  this  connexion  is  once 
made  and  settled,  he  who  had  made  and  settled  it,  hath 
brought  himself  under  an  obligation,  so  as  that  he  will  not 
rescind  it,  as  we  shall  presently  show  you,  and  therefore  it 
is  not  now  continued  upon  such  terms,  as  that  it  may,  or 
may  not  be  ;  yet  it  is  gratuitous  still  in  the  latter  sense, 
that  is,  as  being  continued  with  complacency,  he  never  re- 
puting that  he  hath  made  such  a  connexion,  but  remain- 
ing in  the  same  mind  still,  and  always ;  that  we  doing  .so 
and  so,  or  there  beingsuch  dispositions  and  frames  of  spirit 
inwrought  in  us,  they  shall  be  earnests  and  pledges  to  us  of 
still  further  communications  of  his  Spirit,  according  to  the 
tenor  of  his  own  law  and  rule,  habenti  dabilur,  "  to  him 
that  hath  shall  be  given."     So  it  is  a  gratuitous  connexion. 

2.  It  is  a  sure  connexion.  Most  stable  and  firm, 
such  as  whereof  we  need  not  fear  an  alteration.  This 
may  seem  not  so  well  to  agree  with  the  former;  if  it  be  so 
free  and  gratuitous,  then  some  may  think  that  it  should 
not  be  so  sure.  But  the  apostle  hath  taught  us  to  argue 
otherwise  in  this  case,  and  to  understand  the  matter  quitH 
after  another  tenor,  in  that  passage  of  his,  in  Rom.  vi.  Hi. 
Therefore  it  is  of  faith,  that  it  might  be  of  grace,  to  the  end 
that  the  promise  might  be  sure  to  all  the  seed.  That  is, 
the  evangelical  promise  in  general,  whereof  this,  of  the 
communication  of  the  Spirit,  is  one  great  part,  yea,  itself 
sometimes  goes,  in  the  language  of  the  New  Testament, 
under  the  name  of— the  promise.  Ye  shall  receive  the  gift 
of  the  Holy  Gho.st,  for  the  promise  is  to  you  and  your 
children,  in  Acts  ii.  38,  39.  It  is  therefore  free,  that  it 
might  be  sure.  This,  I  confess,  according  to  the  manner 
of  men,  would  not  be  thought  good  logic.  Things  in  re- 
ference wherelo  men  act  freely,  or  are  left  to  their  liberty, 
one  would  think  were  very  unsure.  But  it  is  not  so  with 
the  blessed  God  in  this  case.  We  are  so  much  the  more 
ascertained  by  how  much  the  more  the  root  and  foundation 


of  this  connexion  is  in  grace.  For  we  must  consider  how 
grace  hath  laid  out  its  own  method,  and  made  way  for  the 
pursuing  and  bringing  about  its  own  great  design.  Con- 
sider it  in  reference  to  this  very  case,  the  comrhunication 
of  the  Spirit;  it  was  obtained  by  a  Mediator;  it  was  so 
designed  and  determined,  that  no  influence  of  the  Spirit 
should  go  forth  in  order  to  saving  purposes  unto  the 
lost  and  apostate  children  of  men,  but  in  and  through  a 
Mediator.  Therefore  it  is  told  us  again  and  again  in 
Scripture  that  it  is  he  that  .sends  it,  or  if  the  Father  be 
said  to  send  it,  that  he  would  send  it  in  his  name.  Both 
these  form  of  expression  you  have  in  the  14th  and  15th 
chapters  of  John's  Gospel,  and  to  the  same  purpose  some- 
what in  the  IGth.  And  he  was  made  a  curse  for  us,  for 
this  purpo.se,  that  the  blessing  of  Abraham  might  come 
upon  the  Gentiles,  that  they  might  receive  the  promise  of 
the  Spirit  through  faith,  in  Gal.  iii.  14.  And  hereupon, 
upon  the  susception  and  undertaking  of  the  Mediator,  a 
covenant  is  established  and  settled  on  sure  promises,  a 
system  of  sure  promises  comprised  and  formed  up  together, 
in  which,  as  was  said  before,  this  is  the  main  thing,  that 
the  Spirit  should  be  given  forth.  Now  the  whole  under- 
taking of  the  Mediator  must  otherwise  fail  and  come  to 
nothing,  and  all  these  promises,  which  are  yea  and  amen 
in  him,  2  Cor.  i.  20.  So  that  hence  it  cannot  but  be  that, 
though,  as  you  have  heard,  this  is  a  connexion  most  arbi- 
trarily made,  yet  it  is  a  most  sure  and  certain  connexion 
notwithstanding ;  inasmuch  as  the  Spirit,  wheresoever  it 
is  given  forth,  is  given  forth  through  a  Mediator  and  upon 
the  promise.  And  so  we  mu.st  understand  the  tenor  of 
this  connexion,  as  that  upon  such  duty  the  participation  of 
the  Spirit  will  still  ensue,  in  further  and  further  degrees; 
and  where  there  is  no  such  thing  as  is  incumbent  upon  ns 
in  a  way  of  duty,  there  we  can't  promise  it  to  ourselves  in 
any  certain  stated  course,  though  according  to  its  absolute 
liberty,  it  can  go  forth  and  let  out  its  influence  when  and 
where  it  pleases. 

2.  We  are  now  to  consider  the  things  themselves  that 
are  charged  upon  us  as  matter  of  duty,  wherewith  the  par- 
ticipation of  the  Spirit  is  connected.  And  they  are  such 
as  these ; 

1.  A  sense  of  our  indigent  state  in  this  respect:  that 
we  stand  in  the  greatest  need  of  this  blessed  Spirit  and  its 
vital  influences,  for  all  the  purposes  of  the  Christian  life : 
that  we  can  do  nothing,  nothing  as  we  should,  not  turn  a 
hand,  or  move  a  foot,  without  it.  It  was  most  reasonable, 
that  the  gradual  communications  of  this  Spirit  should  be 
in  connexion  with  such  a  disposition  and  temper  of  son! 
in  us.  For  do  we  think  it  were  honourable  that  the  Spirit 
should  be  under  an  obligation  there  to  be  and  work,  where 
there  is  no  apprehension  at  all  of  any  work  done,  but 
what  might  as  well  be  done  by  a  common  hand ;  and  that 
it  should  do  the  work,  and  we  have  the  honour  of  it,  that 
there  should  be  a  disposition  in  us  to  arrogate  it  to  our- 
selves, if  there  be  any  holy,  gracious  operation  in  us,  which 
hath  a  tendency  to  our  future  happy  being.  Nothing  is 
more  apparent  than  that  there  was  a  high  congruity  in  it, 
that  the  Spirit  should  still  go  forth  in  its  gradual  commu- 
nications and  exertions  of  its  influence,  so  as  that  there  be 
sense  still  preserved  in  the  subject  to  be  gradually  wrought 
upon,  that  without  it  we  can  do  nothing.  We  may  easily 
see  how  the  matter  stands  in  this  respect,  if  we  do  but 
consider  where  there  have  been  most  manifest  languish- 
ings  and  decays,  feebleness  and  weakness,  as  to  all  the 
actions  and  operations  of  the  spiritual  life.  As  to  instance 
in  the  church  of  Laodicea,  it  is  plain  they  were  got  into  a 
posture  very  unsuitable  unto  walking  in  the  Spirit,  and 
see  what  their  sense  was  of  themselves,  and  of  their  own 
state  all  this  while :  Thou  sayest,  I  am  rich  and  increased 
with  goods,  and  have  need  of  nothing,  and  knowest  not 
that  thou  art  wretched,  and  miserable,  and  poor,  and  blind, 
and  naked.  Rev.  iii.  17.  If  they  are  blind  and  maimed 
creatures,  whom  this  Spirit  is  to  have  the  conduct  of,  it 
doth  justly  insist  upon  this,  that  they  reflect,  and  under- 
stand themselves  to  be  blind  and  maimed,  that  they  can't 
go  without  being  led,  without  being  supported  and  borne 
up  in  their  way  all  along.  And  while  there  is  little  of  this 
sense  among  lis  of  our  great  need  of  the  continual  influ- 
ence of  the  blessed  Spirit  in  order  to  the  conducting  the 
whole  course  of  our  walking,  it  is  not  much  to  be  wour 


Serm.  XVI. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


551 


(Icred  at,  if  this  Spirit  do  suspend  and  restrain  its  influ- 
ences, and  be  at  a  very  great  distance  I'rom  us.  And  I  am 
afraid  there  i.s  very  little  of  this  sense  among  us  at  this 
day,  that  it  is  too  generally  thought,  that  we  can  do  well 
enough  without  the  Spirit,  There  is  not  that  notion  and 
apprehension,  yet  there  seems  to  be  that  practical  judg- 
ment, "we  don't  need  the  Spirit;"  and  when  we  are  lell 
destitute  of  it  in  a  great  measure,  we  don't  feel  a  need  of  it, 
and  there  is  little  complaint  that  the  Spirit  is  retired,  and 
not  given  forth  as  some  have  found  it  in  former  days. 
Gray  hairs  are  here  and  there  upon  us,  yet  we  know  it  not, 
(to  apply  those  words  to  this  purpose,  which  might  mean 
another  thing  in)  Hos.  vii.  9.  It  is  with  a  great  many 
Christians  as  it  is  said  to  have  been  with  Sampson  in  Judg. 
xvi.  20.  He  wist  not  that  the  Lord  was  departed  from  him. 
God  was  gone,  and  his  great  strength  was  gone,  and  he 
knew  it  not,  but  thought  to  have  found  it  with  him  as  at 
other  times.  When  we  walk  on  from  day  to  day  in  a  course 
of  ordinary  duty,  and  it  may  be  get  nolhing  by  it,  no  life, 
no  strength,  no  influence  of  the  Spirit,  how  Uttle  sense  is 
there  all  this  while  of  its  absence  from  us  1  How  few,  that 
regret  the  matter'!  One  would  think  there  should  be 
strange  palpitations  and  throbbings  of  heart  among  us,  to 
think  how  little  there  is  of  the  Spirit  of  the  living  God 
breathing  in  his  own  ordinances,  and  through  the  most 
sacred,  weighty,  and  important  truths  that  we  hear  from 
time  to  time.  Methinks  our  hearts  should  misgive  us,  and 
we  should  be  often  recounting  with  ourselves,  What  will 
this  come  tol  A  religion  not  animated  by  the  Spirit,  in 
which  there  is  no  life,  no  influence,  what  will  it  come  to'? 
2.  A  deep  apprehension,  or  an  inward,  cordial  owning 
of  the  arbitrariness  of  the  Spirit  and  its  communications, 
and  of  our  own  great  unworthiness  thereof  This  is  an- 
other thing  wherewith  we  are  to  account  the  stated  com- 
munications of  the  Spirit  are  connected.  That  is,  that  there 
be  not  only  a  sense  of  our  want  and  indigency,  but  of  our 
very  great  unworthiness  that  ever  that  pure  and  Holy 
Spirit  should  touch  with  our  souls,  or  have  to  do  with  us. 
This  way  is  its  virtue  engaged  and  drawn  forth.  How  was 
the  virtue  of  Christ  drawn  forth  in  order  to  the  doing  of 
cures  which  he  wrought  by  the  Spirit  of  God  T  It  is  a  re- 
markable instance  to  our  present  purpose  which  we  have 
in  Matt.  viii.  8.  "  Lord,  I  am  not  worthy  that  thou 
shouldest  come  imder  my  roof;"  then  goes  forth  his  in- 
fluence, and  does  the  thing  that  was  desired  to  be  done. 
To  have  only  this  notion  in  our  minds,  alas  !  that  sig- 
nifies Utile;  but  to  have  an  intimate,  habitual  sense  in- 
wrought in  our  hearts,  and  maintained  there,  "  how  most 
utterly  unworthy  we,  especially,  and  indeed  all  men  are, 
that  ever  there  should  have  been  a  descent  of  the  blessed 
Spirit  of  the  living  God  ;  that  ever  it  should  have  let  down 
any  thing  of  its  light  and  influence  into  this  dismal  and 
impure  world."  Were  we  more  worthy  that  the  Spirit  of 
God  should  work  among  us,  than  among  pagans  1  Where 
there  is  an  admiring  .sense  of  the  arbitrariuess  of  grace  in 
this  case,  and  our  own  great  tm  worthiness,  there  the  Spirit 
is  most  apt  to  issne  forth  in  vital  influence  according  to 
the  necessities  of  our  state.  This  is  true  humility  and 
poverty  of  Spirit,  to  which  that  kingdom  belongs,  which, 
m  the  very  prinwrdio  of  it,  is  made  up  of  righteousne.ss  and 
peace,  and  joy  in  the  Holy  Ghost,  Matt.  v.  3.  compared 
with  Rom,  .^iv.  17.  It  is  lothe  humble  soul  that  still  more 
grace  is  given,  but  he  resistelh  the  proud,  (James  iv.  G.) 
tho.se  who  are  .so  insolent  as  to  think  no  divine  gift  too 
good  for  them.  But  to  the  humble  .soul  that  lies  in  the 
dust  selfabascd,  and  alway  in  an  apt  posture  to  admire 
grace,  if  it  may  but  have  any,  Ihe  least,  breath  of  that  in- 
fluence from  the  blessed  Spirit  of  God ;  it  may  be  expected 
still  freely  lo  be  given  forth.  The  high  and  lofty  One  that 
inhabiieth  eternity— and  dwellelh  in  the  high  and  holy 
place,  looks  to  that  man,  even  to  him  that  is  poor  and  of 
a  contrite  .spirit,  and  trembloth  at  his  word,  Lsa.  Ixvi.  2. 
and  Ivii.  15.  And  if  you  look  back  to  the  14th  verse  of 
that  chapter,  you  find  the  expressions  more  apposite  to  our 
present  purpose,  Cast  ye  up,  cast  ye  up,  prepare  the  way, 
take  up  the  stumbling  block  out  of  the  way  of  my  people; 
"  I  woulif  have  my  people  have  a  fine,  ea,sy,  pleasant,  com- 
fortable walk,"  (such  as  is  their  walk,  who  walk  in  the 
Spirit,)  and  then  it  is  immediately  added,  "  Thus  sailh  the 
high  and  lofty  One,  that  inhabiteth  eternity,  whose  name 


is  holy,  I  dwell  in  the  high  and  holy  place,  with  him  also 
that  is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones;" 
so  as  that  they  shall  be  always  in  a  posture  for  walking  in 
that  way  thus  east  up,  prepared,  and  made  level  for  thera. 

3.  A  high  valuation  of  spiritual  influence.  When  we 
put  the  greatest  price  upon  .spiritual  good  things,  then  we 
are  in  a  disposition  to  receive  them  from  this  blessed  Spirit. 
We  find  that  they  who  have  had  most  of  it,  upon  whom  it 
hath  been  continually  coming  in  afresh,  have  been  full  of 
the  expressions  of  their  high  value  of  spiritual  communi- 
cations. And  even  where  such  things  as  are  considerable 
under  the  notion  of  means  have  been  so  highly  valued,  it 
appears  rationally  to  be  collected,  that  the  end  of  those 
means  was  more  highly  valued,  and  by  the  expressions,  by 
which  hath  been  signified  the  value  of  the  means,  the  value 
of  the  end  hath  been  more  signified;  as  when  we  find  so 
high  an  esteem  expressed  of  the  law  of  the  word  of  God  by 
the  people  of  God  in  Scripture  records.  Why,  how  do  you 
understand  it,  when  it  is  said.  The  law  of  thy  mouth  is 
better  to  me  than  thousands  of  gold  and  silver,  in  Psal,  cxix. 
72.  (and  other  passages  of  like  import  you  have  in  that 
psalm,  and  elsewhere.)  What !  would  we  understand  it 
otherwi.se  than  of  the  animated  word,  or  law  '?  Was  it  a 
dead  letter,  considered  as  such,  without  any  reference  to  the 
Spirit  and  its  influence  working  through  it  and  by  it,  upon 
which  all  that  price  was  putl  What  would  that  have  sig- 
nified to  have  had  a  spiritless  law,  a  law  without  any  such 
Spirit  going  with  it  as  should  make  it  a  law  of  life  ?  The 
law  of  ihe  Spirit  of  life  you  find  it  called,  that  is,  according 
to  the  impression  that  it  hath  upon  the  heart  and  soul,  in 
Rom.  viii.  2.  It  was,  as  such,  that  the  law  of  God  was  so 
highly  prized  by  his  people,  as  it  was  the  medium  through 
which  the  Spirit  was  conveyed  and  given  in  from  time  to 
time.  And  we  may  measure  our  expectations  of  the  Spirit 
to  be  communicated  and  given  to  us,  very  much  by  this 
thing.  What  is  our  estimation  of  such  vouchsafements  1  If 
we  were  indeed  to  speak  the  .sense  of  our  souls,  we  might 
soon  find  what  our  value  is  of  external  and  earthly  good 
things.  We  know  what  value  we  should  have  for  a  plenti- 
ful estate,  and  for  a  peaceful,  easy  life,  so  as  to  have  our 
flesh  in  all  things  accommodated,  and  our  sense  gratified. 
Do  we  find  that  there  is  a  proportionable  estimate  of  spi- 
ritual good  things,  and  that  is,  that,  according  as  their 
value  is  superior,  we  proportionably  esteem  themi  Is  it 
the  sense  of  our  souls,  "  Lord,  whatever  thou  dost  with  me, 
let  me  have  much  of  thy  Spirit.  Though  I  be  poor,  though 
I  be  miserable,  though  I  be  pinched  with  straits  and  wants 
all  my  days,  though  I  be  exposed  to  wanderings,  let  me 
have  thy  Spirit  ;  take  awaj'  any  thing  from  me,  withhold 
any  thing  rather  than  thy  Spirit."     And  hereupon, 

4.  Earnest  desire  of  spiritual  influence.  With  that  the 
participation,  the  further  participation  of  it  is  most  surely 
connected,  'Vehement  longings,  where  there  is  some  of 
it,  are  an  earnestof  still  more,  'When  the  heart  is  panting 
after  God,  the  living  God,  as  the  hunted  hart  after  the 
water-brooks,  it  is  a  good  pledge,  a  pre-a.ssuring  token, 
that  there  shall  be  still  more  and  more.  How  express  are 
those  words  of  our  Saviour,  Blessed  are  they  that  hunger 
and  thirst  after  righteousness,  for  they  shall  be  filled. 
Matt,  V.  6.  To  hunger  and  thirst  after  righteousness,  is  to 
hunger  and  thirst  after  spiritual  influence  ;  which  implies 
that  without  that,  all  the  fruits  of  righteousness  languish, 
or  could  never  have  been.  It  is  indeed  a  wonderful  thing 
seriously  to  contemplate,  that  there  should  be  a  connexion 
between  such  desires,  and  such  participations  thereupon; 
that  ever  the  great  God  should  have  vouchsafed  and  con- 
descended thus,  as  to  make  it  become  a  stated  thing,  that 
they  who  do  desire,  shall  partake,  even  of  that  .sacred, 
heavenly  influence.  We  do  not  find  it  to  be  .so,  as  to 
meaner  things,  and  of  a  lower  nature.  We  find  not  any 
such  connexion  between  the  desire  of  riches,  and  riches; 
between  the  desire  of  honour,  and  honour.  There  is  no 
Scripture  that  .'^aith.  If  you  desire  to  be  rich,  you  shall  be 
rich ;  if  you  desire  to  be  honourable  and  great  in  this 
world,  you  shall  be  great  and  honourable  ;  and  if  you  de- 
sire to  live  a  peaceful,  quiet  life,  you  shall  live  such  a  life 
in  this  world.  But  we  find  it  said,  "  Desire,  and  hunger 
and  thirst  after  righteousness,  and  you  shall  be  filled." 
There  is  no  such  connexion  of  an  appetite  to  natural  food. 


552 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  XVIL 


and  food  ;  a  hungrj-  beggar  can't  be  sure,  that  because  he 
is  hungry,  therelore  he  shall  be  satisfied,  that  his  hunger 
will  entitle  him  to  a  meal's  meat ;  but  here  you  find  the 
ca^e  is  so  ;  and  how  admirable  is  the  grace  that  hath  made 
it  so!  Desire  spiritual  influence,  and  you  shall  have  it; 
spiritual  communications,  and  your  receivings  shall  be 
according  to  your  hearts.  For  bring  a  sincere  desire 
directed  to  God,  and  terminated  upon  him,  and  our  Saviour 
hath  assured  us,  that  if  we  ask,  we  shall  receive ;  if  we 
seek,  we  shall  find  ;  if  we  knock,  it  shall  be  opened  to  us, 
and  even  in  this  ver>'  kind ;  look  into  the  context  of  that 
Scripture,  Luke  xi.  V2,  13.  All  comes  at  last  to  this  result. 
How  much  more  will  your  heavenly  Father  give  the  Holy 
Spirit  to  them  that  ask  him1  It  is  elsewhere  said,  good 
things,  and  here  it  is  said,  the  Holy  Spirit.  According  as 
grace  hath  laid  out  to  itself  its  own  methods,  desire  is  a 
drawing  thing;  it  draws  in  vital  influence  from  the  bless- 
ed Spirit,  even  as  we  attract  and  draw  in  breath,  in  the 
ordinary  course  of  our  breathing.  And  it  must  ordinarily 
be  said,  that  they  only  are  destitute  of  spiritual  influence, 
who  desire  it  not ;  and  when  that  may  be  said,  sure  there 
is  enough  to  be  said  to  justify  the  retraction  or  suspension 
of  any  such  influence. 

5.  Dependence  upon  it,  is  another  thing  wherewith  a 
participation  of  the  Spirit  is  most  surely  connected.  I 
live,  yet  not  I,  but  Christ  lives  in  me  ;  and  the  life  that  I 
live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God,  who 
loved  me,  and  gave  himself  for  me.  Gal.  ii.  -20.  They  that 
wait  on  the  Lord  shall  renew  their  strength,  and  mount 
up  with  wings,  as  eagles,  Isa.  xl.  31.  How  did  the  poor 
cripple  (that  we  read  of  in  Acts  iii.)  derive  influence  by 
which  he  was  enabled  to  walk  "i  "Why,  he  looked  upon 
Peter  and  John,  expecting  to  receive  something  from  them. 
He  drew  even  with  his  eye,  a  craving  eye,  an  expecting 
eye.  "  Sure  there  is  something  to  be  gotten  of  these  men." 
They  bade  him  look  upon  them  ;  he  looked  accordingly. 
And  we  are  bidden  to  look  too  ;  "  Look  imto  me — all  the 
ends  of  the  earth,"  Isa.  xlv.  2'2.  We  are  directed  to  look 
upward,  to  look  with  an  expecting  eye :  influence  will 
come.  As  the  eyes  of  all  other  creatures  are  put  up  unto 
God,  and  he  is  not  wanting  unto  the  work  of  his  hands,  so 
the  new  creature  is  prompted  to  do  so  much  more,  to  look 
up  intelligently,  and  with  design;  "  With  design  I  do  it, 
that  I  may  receive  ;  and  he  who  feeds  ravens,  and  takes 
care  of  .sparrows,  will  not  famish  souls,  that  look  up  with 
an  expecting  and  begging  eye,  as  those  that  not  only  know 
their  own  need,  but  believe  his  bounty."  And  indeed  if 
there  be  not  this  in  it,  it  is  most  highly  to  afl^ront  him,  and 
then  no  wonder,  if  the  stream  of  his  bounty  be  turned 
another  way,  and  never  reach  us. 

There  are  other  particulars,  which  I  should  have  spoken 
to,  but  I  find  the  time  prevents  me.  The  design  of  all 
this  will  much  drive  this  way,  (which  I  shall  so  far  pre- 
vent myself,  as  to  take  notice  of  to  you  now,)  to  let  us  see, 
that  if  we  find  not  the  Spirit  communicated  to  us,  so  far 
as  is  necessary  to  our  walking  in  the  Spirit,  it  is  through 
our  own  default,  we  owe  it  to  ourselves.  Pray  do  but 
consider ;  Is  it  not  our  fault,  if  we  are  in.sensible  of  any 
need  of  the  Spirit  1  or,  of  our  unworthiness  of  it  1  Is  it 
not  a  fault,  if  we  value  not  the  immediate  communications 
of  the  blessed  God  from  his  own  Holy  Spirit  1  Is  it  no 
fault,  to  prefer  dirt  and  vanity  before  the  influences  of  that 
Spirit,  the  maintenance  of  present  spiritual  life,  and  the 
pledge  and  earnest  of  an  eternal  state  of  life  1  Is  it  no 
fault,  if  we  desire  not  that  there  should  be  a  commerce  be- 
tween us  and  that  Spirit  1  if  we  think  it  not  a  thing  worthy 
to  be  desired,  worthy  to  be  sought  after'?  If  we  could 
have  the  privilege  of  daily  communication  with  an  angel ; 
if  we  might  have  hira  to  talk  and  converse  with,  to  guide 
and  instruct  us  from  day  today  in  all  our  ways  and  affairs, 
and  to  comfort  and  relieve  us  in  all  our  troubles  and  .sor- 
rows, would  we  account  meanly  of  this  1  or,  think  it  a 
thing  fit  to  be  made  light  of  1  But  what  comparison  is  there 
between  the  commerce  of  an  angel,  and  such  a  commerce 
with  the  blessed  Spirit  of  God  f  A  being  taken  into  that 
communion,  which  is  called  the  communion  of  the  Holy 
Ghost,  in  "3  Cor.  xiii.  14.  Is  it  not  our  fault,  if  we  want 
the  influences  of  the  Spirit,  and  it  hath  no  intercourse  with 
us,  merely  through  our  neglect,  and  because  we  care  not 
*  Preached  April  I7th,  1678,  at  Cordwainer's  Hall. 


for  iti  Is  it  no  fault,  if  we  will  not  tmst  him  who  hath 
promised,  and  whose  word  is  more  stable  than  the  founda- 
tions of  heaven  and  earth"!  He  hath  promised,  and  we 
will  not  believe  him  t  Conscience,  if  it  do  its  part,  will 
fasten  the  charge  of  guilt  upon  ourselves  ;  that  if  there  be 
a  retraction  or  suspension  of  spiritual  communications 
from  us,  it  is  through  our  own  fault ;  we  walk  solitarily  ; 
we  don't  walk  in  the  Spirit,  but  we  walk  alone,  and  as 
outcasts  from  God,  as  those  whom  he  hath  nothing  to  do 
with,  and  who  have  nothing  to  do  with  him,  but  all  through 
our  own  default.  It  is  meet  that  we  should  admit  the 
conviction  of  conscience  concerning  this  thing,  that  we 
may  not  indulge  ourselves  in  so  manifest  and  so  dangerous 
a  delinquency. 


SERMON  XVIL* 


We  go  on  to  mention  some  more  of  the  particular  duties, 
wherewith  such  a  communication  of  the  Spirit  stands  con- 
nected, as  is  requisite  to  our  walking  in  the  Spirit,  beside 
the  five  already  spoken  to. 

G.  That  we  obey  its  dictates ;  resign  and  yield  ourselves 
to  its  governing  power.  This  is  plainly  enough  signified 
in  the  expressions  of  being  "  led  by  the  Spirit,"  and 
"  walking  after  the  Spirit,"  which  we  have  divers  times  in 
Rom.  viii.  and  elsewhere.  "  There  is  no  condemnation  to 
them  that  are  in  Christ  Jesus,  that  walk  not  alter  the  flesh, 
but  after  the  Spirit."  This  imports  a  ductile,  sequacious, 
guidable  frame  and  temper,  an  aptness  to  yield  and  com- 
ply with  all  the  suggestions  of  that  blessed  Spirit.  Yield 
yourselves  to  God,  as  those  that  are  alive  from  the  dead, 
Rom.  vi.  13.  How  manifestly  distinguishable  is  the  case, 
between  going  about  to  raise  a  living  person  that  is  fallen, 
and  to  raise  a  dead  carcass !  A  living  person  yields  him- 
self to  our  helping  hand :  "  So  yield  yourselves  to  God, 
as  those  that  are  alive ;" — the  word  that  is  there  used,  is 
the  same  with  that  which  we  have  in  Rom.  xii.  1.  Pre- 
sent yourselves  to  God  a  living  sacrifice  ;  and  it  signifies 
to  offer  oneself  readily  for  this  or  that,  to  be  in  a  ready 
posture  to  do  what  we  are  prompted  to  and  put  upon. 
And  this  walking  after  the  Spirit  is  frequently  inculcated 
in  that  forementioned  chapter,  Rom.  viii.  1,4,  13.  And  then 
you  have  the  expression  of  being  led  by  the  Spirit,  follow- 
ing the  other,  ver.  14.  And  again  in  this  chapter  where 
the  text  lies,  Gal.  v.  18.  If  ye  be  led  by  the  Spirit.  This 
word  signifies  to  be  acted  by  it :  which  doth  also  suppose  a 
compliance  on  our  part,  and  that  we  concur  ;  that  we  be 
in  a  prepared  posture  to  act  as  we  shall  be  from  time  to 
time  acted.  To  rebel  against  the  Spirit,  vexatiously  to  con- 
tend, to  oppose  ourselves  unto  its  dictates,  we  may  easily 
understand,  cannot  be  the  way  to  entitle  ourselves  to  its 
communications.  It  is  promised  to  be  a  guide  to  lead 
into  all  truth,  all  that  truth  which  is  after  godliness ;  we 
must  understand  it  chiefly  of  such  truth  as  doth  concern 
Christian  practice  ;  but  if  we  fall  out  and  quarrel  with  our 
guide,  and  will  not  obey,  what  can  we  expect,  but  that  it 
should  in  just  displea.--ure  retire,  and  leave  us  to  walk 
alone,  or  to  wander  as  our  own  inclination  shall  lead  us  1 

7.  That  we  strictly  observe  and  closely  adhere  unto  our 
rule.  This  is  requisite  in  order  to  our  having  these  need- 
ful communications  of  the  Spirit;  for  it  dictates  according 
to  that  external  rule  ;  we  ought  therefore  to  have  our  eye 
upon  that,  which  all  along  lines  the  way  in  which  we  are 
to  walk.  We  shall  very  unreasonably  and  vainly  expect  to 
have  the  Spirit  still  constantly  following  us  in  all  our  ex- 
travagancies and  excursions :  if  it  arbitrarily  do  so,  as  the 
Spirit  many  times  doth;  yet  we  have  not  rea.son  to  expect 
it  should  do  so  in  a  stated' course.  The  way  of  the  Lore  is 
strength  to  the  upright,  Prov.  x.  29.  In  their  very  way 
they  met  with  their  strength  ;  holding  on  their  course  in 
that  way,  they  find  themselves  still  to  go  from  strength  to 
strength,  (Ps.  I.xxxiv.  7.)  to  grow  stronger  and  stronger, 
Job  xvii.  9.  When  our  way  is  pleasing  to  God,  then  we 
may  expect  that  by  his  Spirit  he  should  converse  with  us 
in  our  way ;  that  is,  if  his  way  like  us.   Two  cannot  walk 


Serm.  XVII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


553 


together,  except  th^  be  agreed ;  and  especially  if  they  be 
not  agreed  upon  their  way.  Now  we  find,  that  the  way 
wherein  we  are  to  walk  so  as  to  please  God,  is  prescribed 
and  directed  all  along  by  his  word.  Ye  have  received  of 
us,  saith  the  apostle,  how  ye  ought  to  walk  and  to  please 
God,  1  Thess.  iv.  1.  He  hath  directed  the  way  by  e.xpiess 
precept ;  in  which  if  we  walk  and  ,so  please  him,  he  will 
con  rerse  with  us  by  his  Spirit ;  then  we  shall  have  his  con- 
tinual assisting,  directing  pre.sence.  The  steps  of  a  good 
man  are  ordered  by  the  Lord ;  and  he  delighteth  in  his 
way.  Then  though  he  fall,  he  shall  not  be  utterly  cast 
down  ;  for  the  Lord  upholdeth  him  with  his  hand,  P.sal. 
xxxvii.  23,  24.  Enoch  gained  a  testimony  of  God,  that 
he  so  walked  as  to  please  God,  Heb.  xi.  5.  To  be  sure  he 
had  him  for  the  guide  and  companion  of  his  way.  It 
IS  not  much  that  we  are  under  the  same  lot  that  our  Lord 
Christ  was  contented  to  be  under,  John  viii.  29.  He  that 
sent  me,  is  with  me ;  the  Father  hath  not  left  me  alone ; 
for  I  do  always  those  things  that  please  him.  And  he 
doth  require  it  of  us,  that  as  he  did  keep  his  Father's  com- 
mandments, and  abide  in  his  love;  .so  we  should  keep  his 
commandmeuts,  and  abide  in  his  love,  (John  xv.  lO.'*  and 
so  have  his  spiritual  presence,  or  his  Spirit  to  be  present 
with  us,  by  which  he  .saith  he  would  be  present  with  his, 
■when  as  to  his  outward  man  he  must  be  removed  and  gone 
out  of  this  state.  That  pa.'^sage  in  Psal.  ci.  3.  is  very  ob- 
servable; the  Psalmist  resolves  upon  this,  that  he  would 
behave  himself  wisely  in  a  perfect  way,  and  that  he  would 
walk  with  a  perfect  heart ;  would  take  care  of  his  way  that 
it  was  a  strait  and  perfect  path  in  which  he  should  walk; 
and  doing  this,  you  find  him  in  such  a  posture  expecting, 
"  0  when  wilt  thou  come  unto  me  V  Walking,  as  we  told 
vou  before,  connoted  a  way ;  and  this  must  be  a  way 
suitable  to  the  Spirit,  if  we  reckon  npon  walking  in  the 
Spirit.  To  walk  in  the  way  of  our  own  hearts,  and  think 
that  the  Spirit  should  be  with  us  there,  is  certainly  a  very 
foolish  expectation. 

8.  That  we  design  all  the  strength  and  vigour,  that  we 
shall  receive  from  the  Spirit,  in  order  to  our  walking  unto 
the  Divine  honour  and  glory  and  service,  as  the  end  of  it. 
Walking  doth  connote  an  end,  as  well  as  a  way.  And  to 
walk  in  the  Spirit  must  suppose,  that  there  be  an  end 
suitable  to  the  Spirit;  and  what  is  most  immediately  from 
God,  ought  to  he  most  directly  and  entirely  designed  for 
him.  And  I  doubt  not  but  there  is  a  very  common  fault 
among  Christians  as  to  this  thing;  they  desire  spiritual 
communications  for  themselves,  because  it  is  a  very  de- 
lightful and  pleasurable  thing  to  be  carried  as  upon  eajicles' 
wings,  to  have  so  sensible  help  in  all  one's  walking ;  there- 
fore they  desire  such  helps  and  influences  as  a  privilege  ; 
and  sometimes  lament  the  retraction  and  withdrawment  of 
it  merely  as  an  infelicity,  without  charging  themselves  with 
sin  in  the  case  ;  and  it  is  in  the  mean  time  forgotten,  that 
what  God  gives  upon  this  account  is  for  himself,  and  we 
ought  to  have  the  same  design  with  him.  The  apostle 
speaks  of  his  way  of  living.  Gal.  ii.  20.  I  live,  sailh  he, 
yet  not  I,  but  Christ  liveth  in  me;  and  the  life  which  I 
now  live  in  the  flesh,  I  live  bv  the  faith  of  the  Son  of  God, 
who  loved  me,  and  gave  himself  for  me.  Immediately 
before  you  have  the  end  of  that  life,  as  here  you  have  the 
spring  and  source  of  it ;  I  through  the  law  am  dead  to  the 
law,  that  I  might  live  unto  God,  ver.  19.  Christ  feeds  and 
maintains  that  life,  and  supplies  all  the  motive  and  active 
power  belonging  to  it,  which  shall  be  devoted  to  himself, 
and  terminate  wholly  upon  himself  We  are  to  look  upon 
all  these  communications  as  trusts,  which  are  to  be  em- 
ployed according  to  the  pleasure  and  for  the  service  of  him 
that  doth  intrust  us.  Who  will  commit  to  your  trust, 
saj's  Christ,  the  true  riches,  if  ye  have  not  been  faithful 
in  the  unrighteous  mammon  ?  Luke  xvi.  11.  The  things 
of  this  life  are  comprehended  under  the  "mammon  of  un- 
righteousness;" to  these  are  opposed  "the  true  riches," 
which  must  mean  spiritual  good  things ;  such  riches  as 
those  spoken  of  in  Eph.  iii.  Hi.  where  the  apo.sile  is  pray- 
ing for  the  Ephesians,  that  God  would  grant  them  accord- 
ing to  the  riches  of  his  glory,  to  be  .strengthened  with  might 
by  the  Spirit  in  the  inner  man.  Who  will  trust  you  with 
such  richest  It  implies,  that  such  riches,  wherever  thcv 
are  given,  are  given  but  as  a  tru.st,  and  therefore  are  to  be 
employed  for  him  that  intrusts  us  with  them.    They  are 


talents,  that  must  be  improyed  for  him  ;  for  that  passage 
doth  refer  unto  the  parable  concerning  the  talents,  as  you 
may  see  in  the  beginning  of  Luke  xvi.  There  is  a  great 
hold,  Eis  I  may  say,  that  the  soul  hath  upon  the  Spirit  and 
his  communications  by  such  an  ingenuity  as  this  is;  as 
we  many  times  by  ingenuities  engage  and  oblige  one  ano- 
ther. When  this  shall  be  the  posture  of  the  soul  and  its 
sense  toward  God,  "  I  only  desire  such  strength  and  such 
assistances  from  thee,  to  use  them  for  thee,  for  thy  own 
work  ;"  when  we  are  ready  to  put  such  a  dedication,  such 
an  inscription,  upon  every  act  that  we  design  to  do  by  such 
a  received  power,  "  To"  thee,  O  Lord;  Holiness  to  the 
Lord;  I  only  desire  thy  influences,  that  I  may  do  thy  work, 
and  be  to  the  best  purpo.se  serviceable  to  thy  name  and  in- 
terest in  my  sphere  and  station  ;"  with  such  a  disposition 
as  this  we  may  expect  the  communication  of  the  Spirit  to 
be  most  certainly  connected. 

Thus  you  see  proved,  how  it  doth  belong  unto  the  slate 
of  living  Christians,  as  a  duly  proper  thereto,  to  walk  in 
the  Spirit ;  or  what  there  is  of  duty,  with  which  the  com- 
munications of  the  Spirit  towards  our  walking  in  it  are 
connected. 

Now  byway  of  ksc,  we  have  several  things  to  infer  from 
all  this. 

Inference  1.  Then  if  we  do  not  walk  in  the  Spirit,  it 
must  needs  be  our  own  fault,  that  we  embrace  not  the 
privilege  that  is  offered,  and  tlo  not  the  duties  required. 
It  is  fit  we  should  own  it  as  our  own  fault,  and  charge  it 
where  it  ought  to  lie. 

But  it  may  perhaps  here  be  objected ;  That  all  these 
things  that  have  been  mentioned,  as  so  many  parts  of  duty 
in  order  to  our  obtaining  the  needful  communications  of 
the  Spirit,  are  themselves  the  Spirit's  operations  ;  and  how 
can  they  then  be  pre-requisites  unto  our  obtaining  such 
communications  of  the  Spirit^     To  this  we  say, 

1.  That  they  are  requisite  unto  further  communica- 
tions, such  as  we  .shall  still  have  further  use  for  and  need 
of  in  the  continued  course  of  our  walking.  And  it  is  most 
highly  congruous  unto  the  royalty  of  the  Divine  bounty, 
to  reward  what  is  done  by  his' own  vouchsafement.  It  is 
his  own  rule  and  measure,  that  to  them  which  have  it  shall 
be  given,  Luke  viii.  18.  They  that  have,  shall  have  more. 
He  gives  more  grace  upon  humility.  James  iv.  6.  He 
giveth  more  grace;  wherefore  he  sailh,  he  resisteth  the 
proud,  but  giveth  grace  unto  the  humble.  Had  he 
given  no  grace  to  such  before  '!  How  became  they  hum- 
ble 1  His  grace  made  them  so ;  but  then  he  gives  still 
more  grace. 

2.  These  are  so  the  operations  of  the  Spirit,  as  that  they 
are  our  acts  too.  It  is  not  the  Spirit  that  believes  an3 
obeys,  but  it  helps  us  to  do  so;  as  we  shall  have  further 
occasion  to  speak  hereafter. 

3.  In  such  actings  of  renewed  souls,  as  arc  in  them- 
selves holy  and  gracious,  there  are  certain  previous  act- 
ings, that  "lead  to  them,  and  which  may  and  usually  do  end 
in  them.  As  there  is  nothing  more  obvious  unto  the  ordi- 
nary experience  of  Christians,  than  that  they  many  times 
begin  a  dut)',  as  to  pray  or  rend,  to  hear  or  meditate,  with 
very  indisposed  acts ;  but  the  Spirit  comes  in  amid.st  their 
work:  oftentimes  they  have  no  such  discernible  a.ssistance 
at  first,  w-hen  they  begin  to  act.  Therefore  there  is  some- 
what previous  unto  that  which  is  strictly  to  be  considered 
as  a  holy  and  spiritual  act, 

4.  There  is  also  a  preventing  influence  or  grace  of  the 
Spirit,  unto  which  it  is  safe  to  attribute  even  those  previous 
tendencies  to  such  acts,  to  holy  and  gracious  acts.  But 
then  we  mu.st  also  know,  that  this  is  not  always  efficacious, 
.so  as  to  end  in  holy  and  gracious  actions;  because  the 
Spirit  doth,  sometimes  from  sovereignty,  but  more  ordi- 
narily from  paternal  justice,  retire  and  withdraw  itself, 
when  those  first  overtures  are  not  complied  with.  As  is 
manifest  from  its  being  intimated  to  retire  and  withdraw 
upon  being  grieved,  being  resisted,  being  vexed  ;  as  we 
must  .suppose  it  to  be,  when  it  is  not  duly  complied  With 
in  the  applications  it  makes  to  the  spirits  even  of  renewed 
persons  themselves  ;  for  they,  such  as  "  live  in  the  Spirit,'' 
are  the  subject  of  our  present  discourse. 

And  in  speaking  to  you  of  these  previous  tendencies 
unto  good  and  holy  actions,  (which  it  is  fit  we  should  at- 
tribute unto  the  Spirit  of  God,  when  we  find  any  thing  of 


55i 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  XVII. 


them;  though  it  dotli  not  work  in  that  overpowerin?  way, 
•as  where  it  puis  forlh  its  efficacious  influence  in  order  to 
•some  holy  and  spiritual  act  to  be  done,)  I  shall  speak  by 
■way  of  inquiry  and  demand;  that  I  may  the  more  engage 
conscience,  and  set  it  on  work  to  jud^e  in  the  case  between 
God  and  us ;  whether,  if  we  be  destitute  of  such  assist- 
ances of  the  Spirit,  as  the  exigency  of  our  case  calls  for,  it 
is  not  to  be  imputed  to  our  manifest  neglect  of  somewhat 
that  we  might  have  donel  Not,  that  we  might  have  done 
of  ourselves,  neither;  for  we  cannot  of  ourselves  so  much 
as  move  a  finger,  or  stir  a  foot;  but  that  by  a  preventing 
influence,  in  which  the  Spirit  was  beforehand  with  us,  we 
could  have  done'?  Whether,  if  we  had  tried,  we  should 
not  have  found  we  might  have  done  such  and  such  things, 
that  would  have  been  in  a  fair  tendency  unto  those  opera- 
tions or  actions  that  are  in  themselves  strictly  and  formally 
holy  and  gracious  ■?  Let  us  lierefore  commune  a  little 
with  our  own  consciences,  upon  such  heads  as  these. 

L  Have  we  not  omitted  to  reflect  and  take  notice  of 
the  way  of  our  own  walkmg,  so  as  to  bring  the  matter  to 
a  disquisition'?  Can  I  be  said  in  my  ordinary  course  to 
walk  in  the  Spirit '?  You  know,  reflection  is  a  thing  com- 
mon to  a  Christian  with  another  man.  It  is  the  privilege 
of  the  reasonable  spirit  of  man,  that  it  can  reflect  upon  it- 
self: it  is  a  rational  sun,  that  can  invert  its  beam.s,  and 
turn  them  inwards.  The  bodily  eye  cannot  do  so,  it  can- 
not see  itself:  but  our  mind  can  see  itself,  and  turn  in  its 
beams  to  look  in  upon  itself.  If  we  did  apply  ourselves 
to  do  so,  might  we  not  discern  whether  our  way  be  trans- 
acted so,  as  that  they  can  say,  "  This  is  walking  in  the 
Spirit,  this  looks  like  the  Spirit'?"  We  might  surely  dis- 
cern, whether  our  works  can  he  said  to  be  wrought  in 
God ;  an  expression  we  have  formerly  taken  notice  of 
But  do  not  we  neglect  even  to  do  this'?  to  survey  our  own 
way,  and  to  consider  with  our  own  selves,  "  Is  my  course 
like  walking  in  the  Spirit  1"  It  will  be  of  no  small  service 
to  put  the  question  to  ourselves  often.  Is  it  so,  yea  or  no'? 
am  I  to  approve  and  like  my  way,  or  to  disapprove  it '? 

2.  Might  we  not  be  often  comparing  our  walking  with 
that  of  others  1  As  is  usual  with  them  that  walk  together, 
to  measure  with  one  another.  They  that  are  behind,  take 
notice  of  such  and  such  that  are  far  before  them,  and  there- 
upon mend  their  pace,  and  make  after  with  more  expedi- 
tion. There  is  no  one  that  mends  his  course  of  walking, 
but  it  is  upon  an  apprehension  of  something  that  needs  to 
be  mended  :  and  therefore  that  reflection  is  needful,  that 
was  spoken  of  before ;  either  the  pace  was  not  quick 
enough,  or  not  regular  enough,  or  not  continued  enough. 
Besides  that  such  faults  in  our  walking  are  to  be  discerned 
by  comparing  with  the  rule,  referring  to  the  perfect  law  of 
liberty;  so  much  might  be  discovered  and  discerned,  by 
comparing  our  walk  with  the  more  spiritual  sort  of  Christ- 
ians. Sure  we  might  do  that,  if  we  would.  Might  we  not 
sometimes  set  such  and  such  persons  in  our  own  thoughts 
before  us,  and  think  with  ourselves.  What  a  spiritual  life 
does  .such  a  man  live!  How  strict  and  even  is  his  conver- 
sation !  How  manifest  is  it,  that  such  a  man  walks  with 
God,  and  lives  much  in  heaven  !  Might  we  not  do  so,  and 
accordingly  mend  our  course  in  walking?  For  God  hath 
set  up  sucfi  eminent  Christians  to  be  examples  and  pat- 
terns to  others  ;  and  we  are  directed  "  so  to  walk,  as  we 
have  such  more  eminent  saints  for  our  example  ;  to  be  fol- 
lowers of  them,  as  they  are  of  Christ."  We  ought  to  do 
so.  When  we  compare  ourselves  only  with  ourselves,  we 
are  likely  to  get  no  instruction  by  it,  and  to  be  never  the 
wiser  for  that.  "  Those  that  compare  themselves  with 
themselves,  doing  so  only,  are  not  wise:"  they  never  learn 
anything.  But  comparing  ourselves  with  others,  then  we 
may  receive  profit  and  instruction  ;  and  they  may  be,  in 
the  very  view  of  their  walking,  a  seasonable  reproof  of  the 
carelessness,  and  remissness,  and  extravagancy  of  ours. 
And  what  would  it  be  to  consider  with  ourselves  some- 
times, what  even  and  happy  hves  do  such  and  such  live 
in  comparison  of  mine !  I  am  weak,  and  they  are  strong ; 
I  am  dull  and  dead  and  languid,  and  they  are  quick  and 
lively  !  This  would  be  somewhat  in  an  apt  tendency  to- 
ward such  works  and  actions,  as  wherein  our  .spiritual 
walk  doth  more  directly  consist. 

3.  Do  we  not  neglect  to  consider  of  the  sadness  of  our 
«ase,  if  we  are  deserted  of  the  Spirit  3   We  might  diicern, 


that  it  is  not  so  with  us  as  it  is  with  others.  Might  we  not 
hereupon  sit  down  and  think,  "  How  sad  a  thing  it  is  to 
be  forsaken  of  that  bles.sed  Spirit,  or  even  not  to  have  it 
discernibly  present !  to  have  that  Spirit,  that  dolh  so  freely 
and  graciously  converse  with  some,  refuse  to  converse 
with  me!  and  so  to  be  out-gone  by  other  Christians,  and 
left  languishing  alone  !"  I  might  'think,  that  this  is  not  a 
state  to  be  content  and  well  .satisfied  in. 

4.  Do  we  not  neglect  to  contemplate  the  fulness  and 
plenitude  of  the  blessed  Spirit  7 — that  when  we  find  that 
we  are  poor  and  indigent,  there  are  supplies  to  be  had  t 
Do  we  not  neglect  to  take  actual  knowledge  of  this  1  This 
is  a  tendency  to  that  faith  in  the  Spirit,  which  is  to  be 
acted  in  order  to  our  drawing  forth  its  communications; 
for  sure  I  must  have  the  object  of  my  faith  in  view,  before 
I  can  perform  an  act  of  faith  towards  it;  I  cannot  act  faith 
upon  that  which  I  don't  think  of  And  by  how  much  the 
more  I  do  consider  the  plenitude,  and  liberality,  and  gra- 
ciousness  of  this  blessed  Spirit,  so  much  the  more  I  see 
in  the  object  to  invite  and  draw  forlh  an  act  of  faith  ;  and 
I  am  to  expect  the  Spirit  to  concur  m  this  way  in  order  to 
a  kind  of  vital  contract  that  I  come  to  have  with  it,  by 
which  I  actually  pariake  of  and  draw  forth  influence  from 
it  I  must  look  to  him,  in  whom  my  help  is.  They  look- 
ed unto  him,  and  were  lightened,  Ps.  xxxiv.  5.  A  general 
expression  of  the  gracious  influence  of  God  by  his  Spirit ; 
they  looked  to  him,  and  quick  and  lively  vital  influence 
was  given  in. 

5.  Do  we  not  neglect  the  business  of  self-eicitation  ■? 
Surely  we  are  not  to  make  nothing  of  this  matter  of  stir- 
ring up  ourselves:  as  there  is  no  walking,  but  there  are 
some  essays  previous  thereto ;  some  eflbris,  before  a  man 
can  be  said  actually  to  have  walked  ;  a  conatus  or  apply- 
ing himself  thereto.  Unto  such  a  rxmalus  is  the  expression 
accommodate,  of  girding  up  our  loins  in  order  to  our  spi- 
ritual walk.  1  Pet.  i.  13.  Gird  up  the  loins  of  your  minds, 
be  sober,  and  hope  to  the  end,  &c.  If  men  design  a  walk, 
they  do  accinserc  se,  they  put  them.selves  into  a  ready  pos- 
ture for  it.  So  we  might  be  doing  in  order  to  our  receiv- 
ing the  Spirit's  further  influence;  though  as  was  said,  we 
don't  do  this  of  ourselves,  as  we  can  do  nothing  without 
help;  yet  we  should  find  that  this  is  a  help  always  affbid- 
ed  us,  and  wherein  God  is  still  beforehand  with  us,  and 
which,  if  his  helping  hand  were  accepted  in  these  thmgs, 
might  lead  us  further  unto  those  wherein  our  walking  in 
the  Spirit  doth  more  formally  consist.  And  the  many  pas- 
sages that  we  meet  with  in  Scripture  of  this  thing,  certainly 
cannot  be  without  their  signification,  are  not  set  lor  ciphers 
in  the  Bible.  As,  when  the  apostle  bids  Timothy  to  .stir 
up  the  gift  that  was  in  him,  2  Tim.  i.  6.  avnii^invfcti,  that 
emphatical  word.  And  we  are  not  to  think,  that  what  he 
saith  hath  reference  only  to  an  extraordinary  gift  conferred 
upon  him;  as  the  very  next  words  that  follow  show,  ver. 
7.  For  Gfod  hath  not  given  us  the  Spirit  of  fear,  but  of 
power,  and  of  love,  and  of  a  sound  mind  :  that  is,  the 
Spirit  in  such  operations  wherein  he  is  common  to  Christ- 
ians ;  though  very  likely  there  was  a  fuller  measure  of 
that  which  did  attend  that  ordinance  of  the  imposition  of 
hands,  whereof  the  former  verse  speaks  ;  according  as  a 
greater  measure  was  required  unto  the  greater  work  of  an 
evangelist  above  that  of  an  ordinary  Christian,  even  a 
greater  measure  of  special  grace,  or  sanctifying  influence. 
This  the  apostle  would  have  Timothy  to  hlojr  up  into  a 
ami,  as  the  ivord  signifies,  to  make  the  fire  to  live  again. 
You  also  find  it  complained  of  as  an  accusation  in  I.sa. 
Ixiv.  7.  that  no  man  stirred  up  himself  to  take  hold  of  the 
Lord.  There  is  such  a  striving  with  ourselves  in  order  to 
such  and  such  spiritual  works  and  actions  to  be  done.  The 
word  in  the  last-mentioned  place  is  very  emphatical,  it 
signifies  to  aimke,  and  is  put  into  that  mood  which  in  the 
Hebrew  language  signifies  action  upon  oneself;  there  is 
no  one  that  goes  about  to  awake,  to  rouse  him.self,  in  order 
to  the  taking  hold  of  God.  Somewhat  might  be  done,  and 
is  to  be  done  to  this  purpo.se.  Awake,  my  glory,  says  the 
Psalmist,  Ps.  Ivii.  8.  It  is  most  probable,  that  by  his 
glory  he  means  his  soul ;  "  Awake,  O  my  soul,  do  not  lie 
drowsing  always,  thou  hast  great  work  to  do."  That  ex- 
pression, in  Col.  iii.  16.  which  we  read,  admonishing  one 
another,  is  UvrSn,  and  most  properly  signifies  admonishing 
ourselves.    "  Let  the  word  of  Christ  dwell  in  you  richly, 


Serm.  XVIII. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


655 


•adraonishina;  your  ownselves,  speaking  to  your  own-  i  value.    And  what  would  we  desire  more,  than  to  be  so 


selves,  in  psalms,  and  hymns,  and  spiritual  songs,  singin 
with  grace  in  your  hearts  to  the  Lord.  He  does  not  say, 
"We  have  nothing  to  do,  nothing  that  lies  upon  us."  Can 
we  never  commune  with  ourselves,  and  labour  to  awaken 
ourselves  1  We  might  expostulate  with  ourselves,  as  the 
Psalmist  in  Ps,  .xlii^  5.  Why  art  thou  cast  down,  O  my 
soul  !  and  why  art  thou  so  disquieted  within  me  1  As  in 
reference  to  want  of  comfort,  so  in  reference  to  indisposi- 
tion to  duty  we  have  much  more  cause  to  chide  ourselves; 
"  Why  dost  thou  lie  dead  and  a.sleep,  when  thou  hast  so 
great  work  to  dol  Arise,  and  walk  in  the  light  of  the 
Lord."  We  might  charge  ourselves,  urge  our  own  souls 
with  the  obligation  of  the  divine  law  which  we  are  under ; 
as  the  Psalmist  does  here,  "  Hope  thou  in  God,  for  I  shall 
yet  praise  him."  We  might  encourage  ourselves,  as  David 
in  that  great  distress  at  Ziklag  is  said  to  have  encourage<l 
himself  in  the  Lord  his  God,  1  Sam.  xxx.  6.  And  we 
Blight  resolve  with  ourselves  upon  this  or  that  thing  to  be 
done.  I  %vill  love  thee,  O  Lord  my  strength,  Ps,  xviii.  1. 
There  was  a  resolution  of  going  upon  such  an  exercise 
of  love  and  praise,  before  he  actually  engaged  m  the 
work  itself;  Now  I  will  go  and  apply  myself  to  a  love- 
commerce  with  God,  to  enlarge  and  expatiate  in  his  love 
and  praises.  We  might  say,  "  We  will  now  apply  our- 
selves to  the  business,  before  such  and  such  a  work  be 
actually  done."  Are  we  not  omissive  and  neglectful  m 
such  things  1 

6.  Might  we  not  be  more  frequent,  or  more  diligent,  se- 
rious, and  attentive,  in  our  waiting  upon  the  solemn  ordi- 
nances of  God  1  Many  of  us  might  come  oftener,  or  come 
sooner,  or  more  compose  ourselves  to  attention  when  we 
come  unto  those  means,  through  which  the  Spirit  of  Grod 
is  wont  to  work,  and  by  which  it  conveys  its  influence. 

7.  Might  we  not  be  much  oftener  in  our  closets,  and  re- 
tire more  frequently  ?  Here  lies  the  too  little  observed 
cau.se  of  the  languishing  of  religion  among  iLs  at  this  day; 
persons  let  the  business  of  this  world  so  shuffle  out  their 
religion,  that  they  cannot  have  any  time  to  go  and  be  apart 
with  God  ;  and  they  are  left  so  much  alone,  because  they 
are  so  little  alone  :  as  was  the  saying  of  a  heathen,  "  I  am 
never  less  alone,  than  when  I  am  alone."  Many  a  time 
might  we  have  a  good  meeting  with  God  in  a  comer,  if 
we  should  allow  ourselves  to  be  a  little  there. 

8.  Might  we  not  be  more  conversant  at  such  chosen 
times  with  the  word  of  God,  than  we  arel  It  is  through 
that,  this  Spirit  breathes.  Thy  word  hath  quickened  me, 
Ps.  exix.  50.  With  thy  precepts  thou  hast  quickened  me, 
yer.  93.  Through  that  word  which  was  of  his  o«ti  inspir- 
P&.  ypafh  d€i-svciri<,  the  Spirit  chooses  still  to  breathe.  And 
is  it  not  sad  to  think,  that  among  many  professors,  the 
Bible  should  lie  by  as  an  unprofitable  neglected  history 
about  the  house,  as  part  of  the  lumber  which  we  know  not 
how  to  make  u.sc  of  1  The  word  is  the  Spirit's  sword  ; 
and  the  corruptions  of  our  hearts,  that  are  the  great  hin- 
derances  in  our  walking,  need  hewing  many  times ;  but 
we  put  not  ourselves  under  the  stroke  of  the  sword  by 
which  this  should  be  done.  And  truly,  if  anv  of  us  should 
live  to  see  the  lime  or  know  the  place,  where  it  might  be 
a  crime  to  have  a  Bible  in  our  houses,  we  should  then 
have  cause  to  reflect,  that  we  have  made  so  little  use  of  it 
when  we  had  it. 

9.  Might  we  not  be  more  in  prayer  upon  this  subject, 
that  is,  for  the  Spirit  t  Might  we  not  insist  more  upon  it, 
and  plead  more  earnestly  for  spiritual  communications'! 
We  are  told,  that  "God  will  give  his  Spirit  unto  them 
that  ask  him;"  unto  his  children,  as  readily  as  we  will  give 
bread  to  ours,  rather  than  a  stone.  And  will  not  we  be- 
lieve it  ?  Or  if  we  do,  is  it  a  thing  so  little  worth  our  look- 
ing after,  to  have  our  souls  inhabited  and  animated  bv  that 
blessed  Spirit,  to  have  it  reside  and  rule  in  usi  Is  this  so 
little  to  be  regarded  by  us  1  I  believe  there  will  a  time 
come  with  many  professors,  that  are  now  very  much 
asleep,  when  they  shall  value  a  communication  of  the  Spi- 
rit more  than  any  one  enjoyment  whatsoever,  howeverthev 
are  now  absorbed  and  drunk  up  of  the  spirit  of  this  world. 
If  God  rend  and  take  away  all  from  us,  and  we  have  no- 
thing else  left,  nothin;?  to  trust  to,  but  what  we  have  from 
above;  then  those  things  from  above  will  be  things  of 

•  Preached  April  ITlh,  1678.  at  Cordwainer'a  Hall. 


plainly  told  as  we  are,  that  we  shall  have  for  .seeking  1 
Your  heart  shall  live,  that  do  seek  God,  Ps.  Ixix.  32. 
Would  you  have  plainer  words  1  They  shall  praise  the 
Lord,  that  seek  him  ;  your  heart  (their  heart)  shall  live 
for  ever,  Ps.  xxii.  id. 

10.  Might  we  not  more  abstain  from  the  things  that  we 
know  lend  to  grieve  the  Spirit  1  Many  such  things  there 
are.  It  cannot  but  occur  to  our  own  knowkdiie  and 
thoughts,  if  at  any  time  they  be  serious,  that  such  and 
such  things  (our  own  hearts  will  tell  us  what  they  are) 
must  needs  be  a  grief  to  the  Spirit  of  God  ;  and  if  l' allow 
my.self  to  tread  such  and  such  paths,  the  S)iirit  and  I  shall 
grow  strangers  unto  one  another.  The  indulging  of  sen- 
sual desires,  allowing  a  liberty  unto  enormous  and  exor- 
bitant passions,  letting  out  our  spirits  to  ihe  minding  of 
earthly  things  without  check  and  restraint,  falling  into 
jangles  and  contentions  with  others,  cherishing  our  own 
enmity  and  discontents  toward  such  and  such  persons,  or 
upon  such  and  such  occasions.  How  do  we  think,  that 
that  pure  and  holy  and  blessed  Spirit  will  inhabit  ,so  im- 
pure and  licentious  and  unpeaceable  bieasLs  as  ours  are  % 
The  letting  out  our  thoughts  and  atfeciions  to  vanity,  so  as 
only  to  be  in  a  disposition  to  mind  trifles  and  converse 
with  them,  cannot  but  produce  a  great  strangeness.  Don't 
you  know,  that  there  is  many  a  serious  man  would  forsake 
your  company,  if  he  saw  rhat  you  were  in  no  disposition 
to  mind  any  thing  that  was  serious;  and  that  to  talk  of 
nothing  but  toys  and  trifles  was  pleasing  and  grateful  to 
youl  Serious  men  would  leave  you  upon  this,  and  think 
you  unsuitable  company  for  them. 


SERMON  XYIII." 

Intebence  2.  In  the  great  business  of  the  Christian 
life,  it  is  not  the  Spirit  thai  doth  all,  but  there  is  a  part 
incumbent  upon  us.  This  is  manifest,  when  it  is  .said  to 
belong  to  us,  if  we  are  Christians  indeed,  to  "  walk  in  the 
Spirit."  Then  the  busine.ss  of  the  Chri.stian  life  is  not  to 
be  done  by  the  Spirit  alone,  but  we  have  a  part  to  do 
therein.  And  it  is  not  unnecessary  to  insi.st  a  Utile  upon 
this.  I  do  not  reckon  this  necessarj-,  merely  for  the  con- 
futation of  their  error  who  think  otherwise;  for  I  cannot 
think  there  are  any  among  us  that  are  of  a  contrary 
opinion ;  though  some  such  there  have  been,  and  probaWy, 
enough  are  in  the  world,  who  have  thought  it  to  be  a  great 
piece  of  perfection  to  be  a.>ipired  unto  by  Chri.siians,  to  be 
merely  passive  in  the  business  of  religion  ;  and  that  by 
how  much  the  more  perfect  they  are,  so  much  the  more 
passive,  and  do  so  much  the  le.ss  in  religion  :  but  I  sus- 
pect not  ajy  here  to  be  of  that  mind.  It  is  upon  a  more 
practical  account,  that  this  is  fit  to  be  insisted  on:  for 
though  we  have  no  such  formed  apprehensions,  yet  it  is 
too  plain  that  mo.si  carry  the  inatier  as  if  they  had  nothing 
to  do.  fAnd  therefore  I  shall  urge  some  considerations  to 
evinceVhat  I  suppose  to  be  already  our  common  belief, 
that  there  is  a  part  incumbent  upon  us  ;  to  enliven  a  little 
that  belief  in  our  souls,  and  that  we  may  be  stirred  up  to 
walk  and  act  more  agreeably  to  it. 

1.  The  very  notion  of  walking  in  the  text,  doth  most 
strongly  exclaim  against  the  supposition  of  our  having 
nothing  to  do.  You  have  been  formerly  told,  thai  if  a 
man  should  roll  a  slone,  or  drag  a  log,  neither  of  them 
would  be  said  to  walk.  Walking  is  a  vohinlary,  spon- 
taneous motion,  from  an  internal,  and  some  way  or  other 
self-directing,  principle;  when  we  design  the  motion  and 
choose  the  way  wherein  we  are  to  walk,  being  enabled  to 
choose  aright.  And  by  how  much  the  more  the  Spirit 
puts  forth  its  influence  in  order  to  our  walking,  .so  much 
the  more  are  we  at  liberty ;  with  so  much  the  more  spon^ 
laneily  and  actinty  and  vigour  do  we  go  on  in  that  course 
unto  which  it  protiipts.  Where  the  Spirit  of  the  Lord  is, 
there  is  liberty,  2  Cor.  iii.  17.  And.  I  will  run  the  way  of 
thv  commandments,  when  thou  shall  enlarge  my  heart. 
P.sal.  cxix.  32. 


656 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  xvm. 


2.  It  is  to  tie  argued  by  an  induction  of  such  particulars, 
as  we  have  formerly  instanced  in,  that  we  have  a  part  in- 
cumbent upon  us.  Concerning  which  of  them  would  we 
say,  that  they  are  not  our  part^  That  which  begins  our 
course,  repentance  towards  God,  is  not  that  our  work '? 
That,  by  which  we  derive  strength  and  vigour  for  that 
course  of  holy  motion,  that  faith  which  is  continually  to 
supply  us  from  the  fountain  wUh  influence,  is  not  this  in- 
cumbent upon  us  1  Is  it  not  our  part  to  resign  and  yield 
ourselves,  and  to  obey  the  influences  and  dictates  of  the 
blessed  Spirit  of  God  1  Can  we  then  yet  say  or  think,  that 
we  have  nothing  to  do,  or  carry  as  if  we  had  not  t 

But  it  may  be  said,  that  these  are  the  works  of  the 
Holy  Ghost,  to  repent,  to  believe,  to  resign,  to  obey,  and 
the  like. 

It  is  very  true  indeed.  But  what  hinders,  that  even  in 
reference  to  one  and  the  same  work  the  Spirit  should  have 
its  part,  and  we  our  part  1  As  when  a  musician  plays  upon 
an  instrument,  hath  not  the  musician  and  the  instrument 
each  of  them  a  contribution  towards  the  melody  1  The 
strings  don't  sound  without  being  touched,  nor  is  that 
sound  made  by  touchmg  any  thing  but  those  strings.  We 
cannot  say  in  that  case,  that  the  musician  and  the  instru- 
ment have  each  of  them  so  their  part,  as  that  one  note  is 
from  the  musician  and  another  note  from  the  instrument; 
but  both  the  musician  and  the  instrument  contribute  to 
every  note.  And  so  it  is  plainly  here,  as  to  all  the  holy 
and  spiritual  motions  and  actions  of  a  renewed  soul ;  our 
spirits  and  the  blessed  Spirit  of  God  have  a  kind  of  co- 
operation in  reference  to  every  particular  act ;  which 
plainly  shows  that  we  have  our  part  all  along,  and  much 
more  an  active  part  than  that  similitude  we  used  can 
serve  to  represent. 

3.  Wei-e  it  not  so,  that  we  have  such  a  part  incumbent 
upon  us,  all  the  precepts  that  contain  in  them  the  duty 
which  is  charged  upon  us,  (that  is,  which  we  ought  to  call 
duty,  because  they  are  precepts  in  which  it  is  contained,) 
would  be  mere  nullities;  and  so  that  duty  would  be  no 
duty.  It  would  indeed  evacuate  and  nullify  the  whole  law 
of  God,  and  all  the  precepts  that  are  in  his  book  of  one 
kind  or  another.  For  if  we  have  no  pan  belonging  to  us, 
then  his  precepts  obliges  us  to  nothing;  and  that  which 
obliges  to  nothing,  is  no  obligation :  and  so  it  were  an  ap- 
prehension, in  the  tendency  of  it,  directly  subversive  of 
the  whole  frame  of  the  Divine  government :  all  his  laws 
over  us  would  carry  no  signification  with  them  at  all. 
Especially  what  sense  could  we  make  of  such  laws  as 
these,  that  do  in  general  express  the  whole  of  a  Christian's 
course ■?  This,  for  instance,  in  the  text,  "Walk  in  the 
Spirit  1"  Which  you  have  with  so  much  solemnity  intro- 
duced in  another  verse  of  this  same  chapter  ;  "  This  I  say, 
Walk  in  the  Spirit;  and  ye  shall  not  fulfil  the  lusts  of  the 
flesh,"  ver.  16.  This  I  say;  here  would  be  great  solem- 
nity used  for  no  purpose,  the  precept  would  carry  no  sig- 
nification of  a  precept  at  all.  And  so  of  other  such  like 
scriptures.  Be  strong  in  the  Lord,  and  in  the  power  of 
his  might,  Eph.  vi.  10.  Be  strong;  what  doth  that  say  Ir 
us  1  what  doth  it  mean  1  Can  we  tell  how  to  make  our 
selves  strong,  and  by  the  Lord's  strength"!  It  plainly 
shows,  that  regenerate  ones  have  somewhat  to  do,  upon  the 
doing  whereof  they  may  expect  the  communications  of 
the  Spirit.  So,  Eph.  v.  18.  Be  ye  filled  with  the  Spirit. 
What  a  strange  thing  were  it  to  give  us  such  a  precept  as 
that,  that  we  shouldbe  filled  with  the  Spirit,  if  we  had 
nothing  to  do  in  order  thereto  !  It  doth  indeed  manifestly 
imply  the  Spirit's  communicativeness,  its  aptness  to  com- 
municate itself  in  all  suitable  and  needful  influences:  and 
if  we  should  not  understand  it  so,  the  words  would  carry 
but  such  a  sound,  such  a  faint  sound  with  them,  as  those 
that  are  supposed  to  be  spoken  by  some  charitable  man, 
that  should  say  to  one  in  necessity,  naked,  and  destitute 
of  daily  food,  "  Be  thou  warm,  be  thou  filled ;"  but  yet 
give  nothing  needful  for  the  body,  James  ii.  15,  IG.  And 
what !  shall  we  dare  to  imagine,  that  the  Spirit  of  God, 
that  Spirit  of  love  and  grace,  should  indite  such  words  as 
these,  "  Be  ye  filled  with  the  Spirit,"  and  yet  be  altogether 
unapt  to  give  that  which  should  be  needful  to  the  soul  1  It 
doth  plainly  hold  forth  therefore  the  commiuiicativeness  of 
the  Holy  Ghost.  But  then  it  doth  hold  forth  also  a  part 
incumbent  upon  us,  somewhat  to  be  done  by  us,  where- 


upon we  are  to  expect  such  a  communication,  and  in  a 
stated  course ;  and  not  to  expect  it  otherwise,  or  upon  other 
terms;  whatever  it  may  arbitrarily  and  from  a  sovereignty 
and  royalty  of  grace  do,  as  it  many  times  doth. 

4.  Otherwise  all  the  holy  and  gracious  principles,  all 
the  graces  of  the  Spirit,  were  put  into  the  soul  in  vain ; 
they  were  needless  and  useless  things.  For  pray,  what  use 
can  we  conceive  them  to  be  of,  but  only  to  dispose  the 
.soul  for  holy  and  gracious  actings  1  And  then  sure  it  must 
have  something  to  do.  The  frame  and  shape  of  every 
thing  doth  discover,  even  to  a  man's  eye,  what  it  was  made 
for:  the  very  shape  of  this  or  that  utensil  shows  its  use, 
and  what  purposes  it  will  serve  for.  So  the  whole  frame 
of  the  new  creature,  all  the  several  principles  that  are  in- 
gredient into  the  constitution  of  it,  plainly  show  what  they 
are  for.  And  the  Spirit  of  God  doth  expressly  tell  us, 
Eph.  ii.  10.  We  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works,  which  he  hath  before  ordained  that 
we  should  walk  in  them.  "  We  are  his  workmanship;" 
this  is  a  piece  of  work  wrought  and  done  upon  the  soul, 
on  purpose  to  fit  him  for  the  doing  of  good  works  :  it  is  a 
very  strange  thing  if  yet  it  should  have  nothingtodo.  We 
might  as  well  suppose,  that  the  apt  shape  and  frame  of  this 
or  that  instrument  did  contribute  nothing  to  the  use ;  a 
musician  might  as  well  play  upon  a  log  as  upon  a  lute. 
Why  should  there  be  that  curious  workmanship,  as  there 
is  wrought  in  every  renewed  soul,  if  all  those  principles 
are  to  lie  dead,  and  there  is  no  work  to  be  done  by  such 
a  soul  1  What  is  the  grace  of  repentance  for,  but  that  the 
soul  might  turn  to  God"?  What  is  self-denial  for,  but  to 
take  it  off  from  self!  mortification  towards  this  world,  but 
to  loose  and  unhinge  the  soul  from  that,  that  so  it  may 
be  in  a  posture  disengaged  and  free  for  the  course  of  holy 
spiritual  motion  1  What  is  love  for,  but  that  it  may  move 
vigorously  and  delightfully  1  fear,  but  that  it  may  move 
regularly"!  humility,  but  that  it  may  move  equally!  pa- 
tience, but  that  it  may  move  steadily,  and  so  as  not  to  be 
diverted  by  the  evils  that  it  meets  with  in  the  way  "!  Take 
every  particular  grace  severally,  or  take  the  entire  frame 
of  all  together,  and  the  very  frame  shows  us  what  the  new 
creature  was  for,  that  it  was  not  to  do  nothing,  and  there- 
fore sure  that  there  is  somewhat  to  be  done. 

5.  Were  it  not  so,  this  sreat  absurdity  would  follow, 
that  not  only  the  Spirit  of  God  was  to  be  the  agent,  (which 
indeed  is  itself  absurd  enough,)  but  that  that  alone  is  to  be 
denominated  the  agent  of  every  work  that  is  to  be  done. 
Not  only  might  it  be  truly  said,  that  the  Spirit  of  God  re- 
pents and  believes;  but  that  it  alone  doth  so;  and  conse- 
quently that  there  was  no  believer  in  all  the  world,  no 
penitent,  no  obedient  person ;  but  only  that  these  names 
ought  to  be  given  to  the  Spirit  of  God. 

6.  The  matter  is  hence  plain,  that  the  Scriptures  doth 
manifestly  say,  that  such  and  such  things  are  done  by  the 
people  of  God.  It  is  owned  concerning  them,  that  they 
"do  believe,  they  have  believed,  they  have  received  the 
word, "■•and  the  like ;  they  have  "  turned  to  the  Lord  from 
dumb  idols,"  they  have  had  "  their  labour  of  love,"  their 
approved  works.  I  know  thy  works,  I  know  by  way  of 
approbation  that  thou  hast  done  so  and  so.  And  it  be- 
ing plain,  that  they  are  said  to  be  the  doers  of  such  and 
such  actions ;  either  they  do  them  as  duty,  as  things  in- 
cumbent upon  them  to  do,  or  not:  if  as  duty,  we  have  what 
we  seek :  if  not,  then  all  such  persons  doing  such  works 
must  be  .said  to  have  done  more  than  their  duty  :  but  cer- 
tainly our  own  hearts  will  tell  us,  if  we  consider,  that  do 
what  we  can  we  always  fall  abundantly  short. 

These  things  make  it  plain  enough,  that  there  is  a  part 
incumbent  upon  us  to  do,  and  that  it  is  not  the  business  of 
the  Spirit  of  God  to  do  all,  in  the  matter  of  the  Christian 
life.  It  was  necessary  to  insist  upon  this;  because  if  we 
do  not  admit  the  principle  into  our  hearts,  however  it  may 
hover  in  our  minds  and  notional  judgment,  we  can  never 
admit  into  our  hearts  any  conviction  of  our  neglects  of 
God,  nor  any  impression  of  the  many  exhortations  and  in- 
centives that  we  have  unto  greater  diligence  in  the  business 
of  our  Christian  walk.  We  shall  but  faintly  charge  our- 
selves, and  easily  put  off  all  with  saying,  the  Spirit  of  God 
did  not  act ;  and  tb  ink  ourselves  very  innocent  and  harmless 
all  the  while,  though  we  only  trifle  and  loiter  in  the  great 
business  of  Christianity  all  our  days.    If  we  own  the  prin- 


Serm.  XVIII. 


m  REFERENCE  TO  PARTICULAR  PERSONS. 


ciple,  that  we  nughl  to  be  doing  and  walking,  as  we  pro- 
fess ourselves  to  be  living  Christians  ;  why  do  we  carry 
the  matter,  as  if  we  believed  it  not  1  why  do  we  stand  still, 
as  if  we  had  nothing  to  do,  as  if  we  could  nut  find  our 
hands'!  Alasl  how  little  is  there  among  us  of  that  which 
ought  to  go  under  the  name  of  Christian  walking !  How 
litib  can  we  find  in  ourselves,  upon  a  serious  review  of 
the  things  done  by  us  from  day  to  day,  concerning  which 
we  can  say,  "  These  were  a  real  part  of  the  Christian  walk, 
and  which  ought  to  be  referred  thither !"  Surely,  while  we 
so  slothfully  sit  still  and  do  nothing,  it  is  very  needful  we 
should  be  put  in  mind  and  have  it  urged  upon  us,  that  we 
have  iw<  nothing  to  do  ;  that  we  cannot  sit  still,  as  having 
no  business,  but  only  as  those  that  mind  it  not. 

Inference  3.  We  may  further  infer  hence,  not  only  our 
obligation  to  a  part  incumbent  upon  us,  but  also  our  impo- 
tency  to  walk  as  we  should  alone.  If  it  belongs  to  us  as 
living  Christians,  both  as  our  privilege  and  duty,  to  walk 
in  the  Spirit ;  both  do  argue,  that  we  cannot  walk  alone  as 
we  ought,  that  we  cannot  walk  acceptably  and  so  as  to 
please  God,  by  ourselves.  Such  a  charge  as  this  laid  upon 
us,  "  to  walk  in  the  Spirit,"  carries  a  plain  signification, 
how  incompetent  we  are  for  managing  the  course  of  our 
Christian  walk  without  the  Spirit.  They  that  walk  by 
the  power  of  another,  being  acted  and  supported  and 
borne  up;  though  their  walking  imports  that  they  do  some- 
what ;  yet  plainly  show,  by  their  walking  so  sustained, 
their  impotency  to  steer  that  course  of  themselves.  And 
it  is  needful,  that  the  conviction  of  this,  too,  do  sink  a 
great  deal  deeper  with  us  than  commonly  it  doth  ;  that  we 
3an  do  nothing  alone  of  the  proper  business  that  apper- 
tains to  the  Christian  life  :  not  so  much  as  move  a  step,  or 
draw  a  breath,  or  think  a  thought;  not  so  much  as  think 
any  thing,  as  of  ourselves,  "2  Cor.  iii.  5. 

This  also  is  a  thing  that  is  easily_  assented  to,  as  soon  as 
we  hear  it:  but  there  is  a  very  great  difference  to  be  made, 
between  assenting  to  such  a  thing  as  an  opinion,  that  we 
think  carries  with  it  a  very  plausible  pretence  for  our  own 
sloth,  and  having  ourselves  possessed  with  a  deep  and  se- 
rious sense  of  it,  as  a  thing  plainly  .spoke  out  to  us  by  the 
word  of  God,  and  whereof  we  find  an  inward  experience 
in  our  own  souls.  We  are  very  carefully  to  distinguish 
between  these  two.  It  is  a  very  common  pretence  among 
people,  that  they  can  do  nothing,  no  good  thing,  without 
God,  they  are  impotent  to  every  thing  that  may  have  any 
tendency  to  their  own  salvation  or  to  his  glory  ;  most  pro- 
fess to  believe  this,  a-s  soon  as  they  hear  the  words  spoken : 
but  it  is  too  apparent  by  the  course  that  most  hold,  that 
this  is  only  an  opinion  taken  up,  as  supposed  to  carry  a 
very  favourable  a.<pect  upon  their  own  sloth ;  and  not  that 
really  they  are  of  this  faith.  It  is  but  a  mere  assumed 
opinion  with  them  ;  not  a  part  of  their  faith,  nor  a  piece  of 
their  experience  concerning  themselves,  "  that  without 
God  they  can  do  nolhins." 

It  is  plain  enough,  that  persons  may  hold  things  as  an 
opinion,  that  have  no  influence  at  all  to  govern  their  prac- 
tice, notwiihstanding  that  they  are  things  in  their  own  na- 
ture never  so  practical,  or  that  ever  so  much  concern  prac- 
tice. And  it  is  of  some  necessity  to  us  to  consider,  how 
impotent  and  ineffectual  a  thing  mere  opinion  is  to  govern 
a  man's  praclice.  And  to  make  wav  for  this;  that  you 
may  see  that  men  hold  this  doctrine  of  their  own  impoten- 
cy unto  any  spiritual  good  but  as  an  opinion,  without  ever 
understanding  the  grounds  of  it,  or  without  ever  consider- 
ing of  what  use  it  should  be,  or  what  course  they  are  to 
take  agreeable  to  such  an  appiehension;  we  shall  show  a 
little  the  insufficiency  of  mere  opinion  to  regulate  practice. 
Plain  it  is,  that  many  things  that  are  in  their  own  nature 
most  practical,  men  have  opinions  about,  which  never  in- 
fluence their  praclice  at  all.  It  is  a  common  thing  for  men 
in  the  whole  course  of  their  lives  to  run  counter  to  an 
opinion  which  they  hold  ;  as  I  might  instance  in  sundry  of 
the  greatest  things  that  one  can  think  of  Men  are  of  this 
opinion,  that  God  is  the  supreme  and  rightful  Governor  of 
the  world  ;  and  yet  have  his  laws  and  authority  all  their 
days  in  contempt.  They  are  of  this  opinion,  that  God  is 
omniscient,  Imows  their  hearts,  and  beholds  all  their  wavs- 
and  vet  never  care  to  approve  themselves  to  his  eye  in  the 
temperofth  ir  spirits  or  the  course  of  their  walking.  Thev 
are  of  opinion,  that  all  men  as  sinners  are  naturafly  liable 


557 

to  the  wrath  and  justice  of  God  ;  and  yet  never  go  about 
to  flee  from  the  wrath  to  come.  They  are  of  opinion,  that 
there  is  a  judgment  to  come,  and  a  state  of  retribution  after 
this  life  for  what  hath  been  done  in  it ;  and  yet  never  mako 
it  their  concern  to  be  sure,  that  they  are  not  miserab'4 
hereafter,  cast  in  judgment,  doomed  to  perdition,  but  ad- 
judged to  live.  Men  m  their  whole  course,  even  all  their 
days,  run  directly  contrary  to  their  own  opinion,  in  the 
greatest  and  most  important  things  that  can  be  imagined  ; 
and  that  shows  that  it  is  a  mere  opinion :  for  a  real, 
thorough  belief  of  so  great  and  important  things,  would 
certainly  make  other  kind  of  work  in  their  hearts  and  lives. 

And  because  it  is  so  plain  in  the  general,  that  men  may 
run  all  their  lime  against  their  opinion,  and  guide  their 
practice  quite  contrary  to  their  opinion  about  practical 
things  ;  it  concerns  us  here  to  be  a  little  more  strict  in  our 
inquiry,  whether  it  be  not  so  in  this  particular  case;  that 
is,  that  men  do  hold  the  doctrine  of  their  impotence  for 
spiritual  good  but  as  an  opinion,  which  they  the  more 
readily  comply  with,  because  they  think  it  looks  with  a 
very  favourable  a.spect  upon  that  slothful,  lazy  course, 
which  it  is  most  agreeable  to  them  to  hold,  and  which  they 
are  very  loth  to  alter.  In  this  case,  it  doth  them  never  the 
more  good  for  being  a  true  opinion ;  but  the  mischief  to 
them  is,  that  they  hold  it  but  as  an  opinion  and  no  other- 
wise :  which  will  appear,  if  you  consider  four  things.  If 
they  held  such  a  truth  otherwise  than  as  an  opinion,  if 
they  believed  it  with  a  real  faith  and  experienced  the  truth 
of  it ;  it  must,  in  conjunction  with  the  things  that  I  am  to 
mention,  make  strange  impressions  upon  their  spirits,  and 
alterations  in  their  course,  beyond  what  it  is  foimti  to  do. 
For, 

I.  Together  with  this  apprehension,  that  they  are  im- 
potent, and  cannot  of  themselves  walk  as  they  should,  so 
as  to  please  God,  they  also  know,  or  might  easily  know, 
that  they  do  not  walk  so,  as  to  have  reason  to  think,  that 
God  is  pleased  with  their  walking.  They  may  find  upon  a 
very  easy  reflection,  that  they  do  not  walk  in  the  Spirit: 
one  would  think  it  impossible  for  many  of  the  looser  sort 
of  the  professors  of  Christianity  to  resist  the  evidence  of 
so  plain  a  thing,  if  they  ask  themselves  the  question  ; 
"  Can  I  say,  my  course  and  walking  is  like  walking  in  the 
Spirit,  such  as  that  I  dare  entitle  the  Spirit  to  it  as  its  au- 
thor !"  What !  is  the  Spirit  the  author  of  your  minding 
earthly  things  so  intently  ?  of  seeking  yourselves  ?  of  cast- 
ing away  the  thoughts  of  God  and  eternity  and  the  other 
world  1  And  is  not  this  thy  walk  1"  Must  not  many  say 
sol  Let  that  then  be  considered  by  them  that  say,  they 
cannot  walk  so  as  to  please  God  without  the  Spirit;  must 
they  not  also  be  forced  to  .say,  that  they  do  not  walk  in  the 
Spirit  ■?     And  then  add  to  that, 

'2.  The  consideration  whither  these  things  tend.  While 
they  acknowledge,  that  to  walk  so  as  God  may  he  pleased, 
without  the  Spirit,  is  not  possible ;  that  their  present 
course  is  not  awalkingin  the  Spirit;  and  along  with  these, 
that  it  is  ab.solutely  necessary  for  them  to  walk  in  such  a 
course,  as  that  God  may  be  pleased  with  their  walking; 
certainly  it  would  put  a  reasonable,  considering  soul  into 
a  distress,  if  he  would  but  lay  these  things  together.  "  I 
cannot  walk  as  I  should  without  the  Spirit,  and  I  find  I  do 
not  walk  according  to  the  Spirit,  yet  it  is  necessary  forme 
that  I  should  do  so."  What  should  be  the  end  of  this? 
Must  it  not  needs  be  to  put  the  spirit  of  a  man,  if  he  will 
reasonably  consider  it,  into  the  greatest  agonies  imagina- 
ble"! None  pretend  to  hold  this  doctrine  of  their  own  im- 
potency, but  the  same  persons  will  say  that  they  hold  too, 
that  it  is  necessary  for  them  to  plea.se  God  in  their  walk- 
ing. Now  while  no  suitable  impression  is  made,  no  lively 
concern  excited,  answerable  to  the  exigency  of  such  a 
case  ;  is  it  not  plain,  that  all  this  is  hut  mere  opinion,  a 
hovering  opinion  and  no  more  1  especially  if  we  should 
add  hereto  the  considering, 

3.  That  the  Spirit  is  not  tied  to  their  time ;  and  that  no 
doubt  they  will  grant  also.  If  now  ihey  have  not  the  Spirit 
to  influence  their  walking,  and  enable  them  in  the  course 
of  it,  they  cannot  promise  themselves  that  they  shall  have 
it  the  next  hour,  or  the  next  day,  or  the  ne.xl  year. 

4.  They  know  withal,  that  they  are  not  masters  of  their 
own  time;  and  they  don't  know  but  that  their  lime  may 
be  over  and  expired,  before  that  blessed  Spirit,  so  oflea 


558 


THE  WORK  OP  THE  HOLY  SPIRIT 


Sehm.  XIX. 


neglected  and  slighted  and  resisted,  shall  ever  breathe  or 
do  any  etfectual  work  upon  their  souls. 

These  are  things  all  of  them  as  obvious  as  that  other, 
that  they  are  of  themselves  impotent.  But  take  all  these 
things  together,  and  if  there  were  more  than  mere  opinion 
in  the  matter,  certainly  it  could  not  but  put  such  a  soul 
into  the  greatest  distress  imaginable.  "  What  shall  I  do"! 
what  shall  I  think  of  my  case  1  which  way  shall  I  turn 
myself!  The  way  wherein  I  walk  I  am  sure  cannot 
please  God ;  I  cannot  walk  better  without  his  Spirit ;  that 
Spirit  doth  not  breathe  or  move  in  me  in  order  to  my  bet- 
ter walking;  I  cannot  command  that  Spirit ;  my  time  may 
shortly  be  over;  I  may  be  dead  and  gone  out  of  this  world 
for  ought  I  know,  before  that  Spirit  ever  come  to  have 
any  acquaintance  with  my  spirit,  any  commerce  with  it, 
and  then  what  will  become  of  me  V 

All  this  I  urge  to  this  purpose,  that  it  may  be  taken  no- 
tice of  and  reflected  upon,  how  little  it  signifies  for  men 
to  have  such  an  opinion  of  their  own  impotency,  while  it 
is  an  opinion  and  no  more,  while  it  makes  no  impression 
and  has  no  suitable  effect.  If  it  were  firmly  believed,  it 
would  certainly  infer  this,  that  a  soul  that  finds  it  can  of 
itself  do  nothing,  would  be  put  upon  loud  and  importunate 
cries  to  him,  who  can  help  us  to  do  all,  and  who  must  do 
all,  that  is,  do  the  part  appertaining  to  him  in  all  and 
every  thing  that  is  to  be  done  by  us  in  order  to  our  eter- 
nal well-being.  But  to  lie  still  with  the  apprehension  that 
I  can  do  nothing,  when  (as  the  case  doth  signify)  if  I  can 
do  nothing  I  must  perish,  supposing  that  nothing  be  done 
by  a  higher  and  a  stronger  hand;  and  to  be  unconcerned 
whether  that  hand  ever  touch  my  heart,  ever  come  near 
me,  yea  or  no  ;  this  is  a  dreadful  and  a  monstrous  thing, 
and  might  make  men  amazed  at  themselves ;  that  they  can 
profess  to  believe  a  doctrine  that  carries  with  it  a  face  of 
so  much  terror  to  their  own  souls,  and  never  be  startled 
at  it ;  be  well  pleased  that  it  casts  a  favourable  aspect  upon 
their  sloth,  while  it  carries  a  most  frowning  one  upon 
their  safety  ;  unless  it  had  that  tendency  with  it,  (which  iu 
most  it  hath  not,)  to  bring  men  upon  their  knees,  and  to 
set  them  on  crying  and  importuning  for  that  grace  and 
Spirit,  without  which  it  is  true  we  can  do  nothing,  and 
without  which  therefore  nothing  but  perishing  is  to  be 
looked  for. 


SERMON  XIX.' 

There  are  yet  some  further  inferences  remaining  from 
the  subject  we  have  been  upon. 

Inference  4.  Since  it  belongs  to  the  state  of  persons  liv- 
ing in  the  Spirit  to  walk  in  the  Spirit ;  then  we  have  great 
reason  to  admire  the  grace  of  the  Spirit,  that  renders  this 
a  possible  thing  to  us,  to  walk  under  its  constant  govern- 
ing influence.  But  this  I  shall  not  insist  upon,  because 
there  is  no  part  or  work  and  office  of  the  Holy  Ghost  in 
reference  to  the  spirits  of  men,  on  which  we  have  insisted 
already,  but  hath  given  us  .some  occasion  to  reflect  upon 
its  wonderful  vouchsafement,  that  it  would  have  so  much 
to  do  with  such  as  we  are.  But  as  this  occasion  is  renewed 
to  us  of  considering  it,  we  should  renew  our  observation 
and  admiration  of  its  strange  condescension  in  this  thing. 
For  would  any  of  us  deign  to  be  obliged  to  have  from 
day  today  the  guiding  and  conducting  of  all  the  motions 
of  a  worm'!  And  we  do  not  need  to  be  told,  how  much 
less  considerable  we  are  in  reference  to  the  great  God  and 
the  blessed  Spirit,  than  any  the  most  despicable  worm  is 
to  us. 

Inference  5.  Since  it  belongs  unto  the  state  of  persons 
that  own  themselves  Christians,  or  to  live  in  the  Spirit; 
(for  to  own  Christianity,  and  to  pretend  to  a  life  in  the  Spi- 
rit, is  all  one  ;  those  that  profess  themselves  Christians,  do 
not  profess  themselves  dead  Christians,  but  living  ones  ;) 
since  it  belongs,  I  say,  to  such  to  walk  in  the  Spirit;  then 
we  may  too  plainly  collect,  that  there  are  very  many  going 
under  that  name,  that  walk  so,  as  doth  not  belong  to  the 
state  unto  which  they  pretend.  A  plain  and  sad  collec- 
tion I  as  the  apostle  speaks,  Phil.  iii.  18.  Many  walk,  as 
*  Preactiod  May  1, 1678. 


I  have  told  you  often,  and  now  tell  you  even  weeping,  as 
enemies  of  the  cross  of  Christ;  as  those  who  are  diiving 
on  a  conlinual  hostility  against  Christianity,  and  the  de- 
sign for  which  Christ  was  crucified.  I  doubt  there  is  not 
less  cause  now  for  such  a  complaint,  but  only  less  sense. 
It  is  very  observable,  how  great  a  stress  is  laid  upon  the 
visible  decorum  of  a  Christian's  walk,  up  and  down  in 
Scripture ;  how  they  are  required  to  be  noted  that  walk 
disorderly;  how  earnestly  Christians  are  exhorted  and 
besought  to  walk  becomingly  and  laudably,  so  that  loveli- 
ness and  amiableness  might  appear  in  their  walk.  I  (Paul) 
the  prisoner  of  the  Lord,  beseech  you,  that  ye  walk  wor- 
thy of  the  vocation  wherewith  ye  are  called,  Eph.  iv.  1. 
And  he  saith  to  the  Thessalonians,  1  Epist.  ii.  11,  13.  Ye 
know,  how  we  have  exhorted,  and  comforted,  (or,  encou- 
raged,) and  warned  every  one  of  you,  even  as  a  father 
doth  his  children  ;  that  they  walk  worthy  of  God,  who 
hath  called  you  unto  his  kingdom  and  glory.  And  in  the 
epistle  to  the  Colossians,  he  prays  on  the  behalf  of  them, 
as  we  find  him  elsewhere  praying  for  others,  (chap.  i.  10.) 
that  they  might  walk  worthy  of  the  Lord  unto  all  pleasing; 
so  as  to  make  a  fair  representation  of  him  to  the  world, 
that  he  might  be  thought  well  of  among  men  for  the  sake 
of  them  that  bear  his  name  and  own  a  relation  to  him. 
And  so  to  walk,  that  is,  such  worthy  and  becoming  walk- 
ing, and  walking  in  the  Spirit,  do  manifestly  imply  one 
another.  Whatsoever  is  worthy,  honourable,  graceful  in 
the  conversation  of  Christians,  can  never  be  wanting,  if 
their  conversation  be  under  the  constant  government  and 
regulating  influence  of  this  Spirit.  And  if  the  conversa- 
tion of  any  be  otherwise  governed  in  the  general  course 
and  tenor  of  it,  it  is  plain  that  it  is  under  the  govern- 
ment of  some  other  principle.  Do  but  see,  as  to  this,  the 
proportionable  opposition  between  two  passages,  viz.  this 
of  the  text,  If  ye  live  in  the  Spirit,  walk  also  in  the  Spirit, 
and  that  in  Col.  iii.  7.  In  which  ye  also  walked  some- 
times, when  ye  lived  in  them  ;  referring  to  what  was  men- 
tioned before  and  after,  fornication,  uncleanness,  inordi- 
nate atTection,  evil  concupiscence,  and  covetousness,  which 
is  idolatry,  (ver.  5.)  and  to  anger,  wrath,  malice,  blas- 
phemy, filthy  communications,  &c.  ver.  8,  &c.  The  course 
of  any  one's  motion  is  so  conform  and  agreeable  to  the 
principle  that  lives  and  rules  with  him.  If  we  live  in  the 
Spirit,  we  walk  in  the  Spirit ;  as  it  is  most  befitting  we 
should;  but  if  we  live  in  the  flesh,  that  is,  under  the  go- 
vernment and  dominion  of  fleshly  principles,  accordingly 
we  shall  walk  ;  our  walking  will  easily  show,  what  prin- 
ciple is  regii/ml  and  in  dominion. 

It  would  therefore  be  worth  our  while  here,  to  point  out 
some  particular  things,  that  are  too  observable  in  the  walk- 
ings of  many,  and  import  a  mast  direct  repugnancy  and 
contrariety  unto  walking  in  the  Spirit ;  which  are  a  mani- 
fest di.sclaiming  of  it,  as  none  of  the  governing  principle 
of  those  who  so  walk. 

1.  A  visible  conformity  to  this  world  speaks  a  contrari- 
ety to  walking  in  the  Spirit,  and  a  repugnancy  to  all  its 
influences  and  dictates.  Plain  it  is,  that  the  Scripture  fre- 
quently speaks  of  a  spirit  and  a  spirit,  that  difl'erently  and 
oppositely  influence  the  walking  of  men.  We  are  told  of 
the  spirit  of  the  world,  and  of  the  Spirit  that  is  of  God,  1 
Cor.  ii.  1'2.  And  as  here  we  read  of  walking  in  the  Spi- 
rit, the  blessed  Spirit  of  God;  so  we  read  of  another 
course  of  walking,  according  to  the  course  of  this  world, 
according  to  the  prince  of  the  power  of  the  air,  the  spirit 
that  worketh  in  the  children  of  disobedience ;  among 
whom  we  all  had  our  conversation  in  times  past,  in  the 
lusts  of  the  flesh,  fulfilling  the  desires  of  the  flesh,  and  of 
the  mind,  Eph.  ii.  2,  3.  As  the  holy,  blessed  spirit  of  God, 
wherever  that  rules,  doth  conform  and  frame  the  course 
and  tenor  of  any  one's  conversation,  in  whom  it  so  rules, 
unto  the  Gospel  of  our  Lord  Jesus  Christ,  that  course  of 
walking  that  is  directed  and  prescribed  there ;  so  the  spirit 
and  genius  of  the  world  doth  conform  men  unto  this  world, 
and  make  them  .shape  their  course  agreeable  to  it;  as 
that  expression  with  the  emphasis  signifies,  Rom.  xii.  2. 
fih  rva-xniian^ccjec.  Be  not  conformed  (be  not  configured) 
unto  this  world,  so  as  that  your  visible  shape,  frame,  and 
mould,  that  appear  obvious  to  every  eye,  .should  represent 
this  world  and  hold  an  agreement  with  that ;  but  be  ye 


Sebm.  XIX. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


559 


transformed  by  the  renewing  of  your  minds,  that  we  may 
prove  (or,  give  proof)  what  is  that  good  and  acceptable  and 
perfect  will  of  God ;  as  those  that  are  framed  according  to 
that,  delivered  up  into  the  mould  by  which  that  will  is  re- 
vealed, to  wit,  that  of  the  Gospel  revelation;  as  in  Rom. 
vi.  17.  Now  when  the  course  of  any  men's  walking  is 
such  as  that  of  the  men  of  the  world  in  common,  what 
doth  it  discover,  but  that  these  men  are  acted  by  the  spirit 
of  this  world,  are  ingulfed  and  swallowed  rp  of  that 
spirit  1  one  spirit  animates  both  the  world  and  them,  and 
makes  them  one  piece  with  this  world.  And  if  we  should 
give  characters  of  the  worldly  spirit,  you  would  easily  see 
what  the  walking  and  conversation  of  many  doth  bespeak 
to  be  the  governing  principle  of  their  lives,  or  the  spirit 
that  influenceth  their  conversations.  Plain  it  is,  that  the 
spirit  of  this  world  is  an  atheistical  spirit,  a  sensual  and 
earthly  spirit,  a  vain  and  proud,  a  malicious  and  conten- 
tious spirit.  Concerning  what  is  obvious  in  the  walking 
of  persons,  agreeable  unto  such  characters  as  these,  give 
me  leave  a  little  to  particularize. 

1.  A  conversation  or  course  of  walking  transacted  in  the 
continual  neglect  of  God,  is  certainly  a  conversation  go- 
verned not  by  the  Spirit  of  God,  but  by  the  spirit  of  this 
world.  Conceive  of  that  Spirit  under  what  notion  you 
will;  they  that  walk  under  the  governing  influence  of  the 
Spirit  of  God,  walk  as  before  God  ;  Walk  before  me,  and 
be  thou  perfect,  or  upright.  Gen.  xvii.  I.  Walk  as  in  God's 
sight,  as  under  his  eye  ;  as  that  injunction  again  and  again 
repeated  to  Abraham  doth  import.  They  walk  in  the  fear 
of  the  Lord,  Acts  ix.  31.  They,  whose  hearts  must  tell 
them  upon  reflection,  "  I  do  not  use  to  walk  in  the  fear  of 
the  Lord  from  day  to  day,  my  life  is  led  as  '  without  God 
in  the  world,',  as  if  I  were  my  own,  as  if  my  ways  were  all 
in  mv  own  disposal,  as  if  it  were  the  sense  of  my  heart. 
Who  is  Lord  over  me  1  I  am  under  my  own  inspection,  as 
if  no  account  was  to  be  taken  of  my  walk;"  it  will  be  too 
plain  for  such  to  collect,  that  they  walk  not  by  the  Spirit, 
or  after  the  Spirit,  or  in  the  Spirit.  For  what !  do  we 
think,  that  that  blessed  Spirit  can  be  the  author  to  us  of 
our  forgetting  God  and  leading  ungodly  lives'!  Doth  that 
cast  his  fear  out  of  our  hearts,  which  is  peculiarly  called 
the  Spirit  of  the  fear  of  the  Lordl  Isa.  xi.  2.  Doth  that 
Spirit  drive  us  away  from  God,  or  make  us  unapprehen- 
sive of  his  presence,  or  make  us  strangers  to  him,  or  as 
persons  unrelated'? 

2.  A  continued  over-eager  pursuit  of  the  things  of  this 
world,  speaks  a  co  versaiion  governed  by  the  spirit  of  the 
world,  and  not  by  the  Spirit  of  God.  I  shall  not  speak 
here  of  grosser  sensualities,  when  it  is  the  business  of 
men's  lives  to  satisfy  the  viler  lusts  of  the  flesh;  about 
which  the  case  is  so  plain,  that  they  cannot  have  the  face 
to  pretend,  that  the  Spirit  of  God  should  be  the  author  of 
such  things  in  their  conversation.  And  the  antithesis  is 
plain,  where  we  have  the  same  precept  before,  at  the  16th 
verse  of  this  chapter :  "  Walk  in  the  Spirit,  and  ye  shall 
not  fulfil  the  lusls  of  the  flesh."  Su,  fulfil  the  lusts  of  the 
flesh,  and  it  is  certain  you  do  not  walk  in  the  Spirit ;  for 
the  case  is  as  broad  as  long.  But  there  is  what  is  more 
refined,  what  custom  and  common  practice  hath  made  less 
scandalous.  It  is  hardly  thought  scandalous  to  be  an 
earihly-minded  man;  one,  all  whose  design  and  the  whole 
business  of  whose  life  is,  to  lay  up  and  amass  together  a 
great  deal  of  the  treasures  of  this  earth.  And  it  is  a  latent 
evil  in  very  great  part ;  for  one  man  may  be  very  busy  in  the 
affairs  of  this  world,  and  another  the  lilie,  and  yet  we  can- 
not tell  where  the  hearts  of  one  and  the  other  are.  There 
may  be  many  good  thoughts,  many  holy  affections  and  act- 
ings of  grace,  intermingled  with  worldly  affairs  and  busi- 
ness. But  notwithstanding  that,  there  is  much  (as  I  say) 
of  the  air  of  a  man's  spirit  to  be  seen  in  the  constant 
course  and  tenor  of  his  walking;  a  certain  mien  and  de- 
portment, that  speak-;  the  complexion  of  his  soul.  They 
that  are  after  the  flesh,  savour  the  things  of  the  flesh,  and 
carry  a  scent  with  them  that  shows  their  spirits.  Wesav, 
that  such  or  such  a  course  of  walking,  such  a  word,  or  such 
an  action,  is  par /lomini,  just  like  the  man,  speaks  the  spirit 
of  the  man.  When  the  apostle  comes  to  distinguish  be- 
tween walking  and  walking,  conversation  and  conversa- 
tion, wc  see  how  the  minding  of  earthly  things,  and 
having  a  (»nversation  in  heaven,  are  made  the  distinctive 


characters  of  men,  Phil.  iii.  19,  20.  Our  business  now  is 
to  put  persons  severally  upon  reflection  into  their  hearts 
and  upon  their  own  walking.  It  is  no  matter  what  we  ap- 
pear, or  are  thought  of  by  one  another ;  but  it  greatly  con- 
cerns us  to  be  informed  ourselves,  what  principle  or  spirit 
it  is  that  governs  our  walking,  or  hath  the  management  of 
our  conversation.  And  it  is  no  such  diflicult,  at  least  no 
impossible  thing,  upon  a  faithful  scrutiny  and  frequent  ob- 
servation, to  understand,  what  are  the  great  designs  that 
we  are  driving  in  this  world,  and  in  what  channel  the  main 
stream  of  our  actions  and  endeavours  run;  what  are  the 
thoughts  of  our  hearts,  what  their  secret  dispositions  and 
propensions.  When  worldly  objects,  and  worldly  thoughts 
and  affections,  are  most  tasteful  to  us,  and  most  habitual 
and  customary,  what  shall  we  say  concerning  this  case's 
When  it  is  so  through  the  whole  course  of  our  walking, 
who  must  govern  this  walk  1  Will  we  dare  to  entitle  the 
Spirit  of  God  unto  the  conduct  and  government  of  such  a 
conversation  as  that  1  When  my  walking  from  day  to  day 
is  nothing  else  but  a  continual  tending  towards  this  earth, 
a  motion  downward ;  is  it  the  Spirit  of  God  that  so 
thrusts  me  down  and  depresses  my  spirit"?  Is  it  that,  that 
makes  me  grovel  in  the  dust,  and  lead  the  life  of  a  worm, 
when  I  might  lead  that  of  an  angel,  when  I  might  have 
my  way  above,  as  the  way  of  the  wise  is "? 

3.  A  contentious  course  of  life  speaks  the  Spirit  of  God 
to  be  none  of  the  governor  of  our  walk,  but  another  spirit 
most  surely.  When  men  love  wrangles  and  contentions, 
cannot  endure  to  live  out  of  the  fire,  is  the  Spirit  of  God 
the  author  of  that  impure  fire  '?  It  is  very  much  to  be  ob- 
served, what  the  apostle  hath  reference  to  more  immedi- 
ately and  directly  in  this  very  context,  wherein  the  textiles. 
He  first  gives  this  precept  of  walking  in  the  Spirit ,  "  This 
I  say  then.  Walk  in  the  Spirit,  and  ye  shall  not  fulfil  the 
lusts  of  the  flesh,"  ver.  16.  See  what  the  f  regoing  verses 
are,  ver.  14,  15.  All  the  law  is  fulfilled  in  one  word,  by 
love ;  (as  he  had  said,  ver.  13.  By  love  serve  one  another ;) 
For  all  the  law  is  fulfilled  in  one  word,  even  in  this, 
"  Thou  shall  love  thy  neighbour  as  thyself  But  if  ye  bite 
and  devour  one  another,  take  heed  that  ye  be  not  con- 
sumed one  of  another."  Upon  which  follows  the  16th 
verse.  The  lusls  of  the  flesh,  which  he  hath  more  direct 
and  immediate  reference  to  there,  are  therefore  tho.se  op- 
posed to  love,  such  as  wrath  and  anger,  envy  and  malice  ; 
which  he  speaks  of,  both  afterwards  in  this  chapter,  and  in 
other  of  his  epistles.  When  he  comes  to  enumerate  Ihe 
fruits  of  the  flesh,  how  great  apart  do  things  of  this  nature 
bear  in  that  enumeration  !  The  works  of  the  flesh  are 
manifest.  And  after  he  had  named  some  things  more 
grossly  sensual,  (as  adultery,  fornication,  uncleanness,las- 
civiousness,)and  interserted  idolatry  and  witchcraft ;  then 
comes  hatred,  variance,  emulations,  wrath,  strife,  seditions, 
heresies,  envyings.  And  when  he  had  been  speaking  in 
Col.  iii.  5.  of  the  earthly  members,  that  must  be  mortified, 
and  for  which  the  wrath  of  God  cometh  on  the  children  of 
disobedience;  in  the  which,  says  he,  to  those  Colossians, 
ye  also  walked  sometime,  when  ye  lived  in  them:  then 
he  adds.  But  now  put  ye  ofl^  all  these:  and  as  be  had 
named  before  fornication,  uncleanness,  &c.  so  now  he  goes 
on  with  the  enumeration,  mentioning  further  anger,  wrath, 
malice,  &c.  And  indeed,  if  we  will  not  admit  the  appre- 
hension deep  into  our  souls,  that  it  is  the  great  busine.ss 
of  the  Spirit  of  God  equally  and  alike  to  enliven  and  ani- 
mate both  pans  of  the  law  of  God,  to  turn  both  tables  into 
a  living  law,  transcribing  them  out  upon  the  hearts  and 
spirits  of  men  ;  we  shall  never  understand  the  great  wcrk 
that  is  to  be  done  upon  our  souls  by  the  Spirit.  We  are 
to  consider  it  as  the  Spirit  of  all  love,  and  goodness,  and 
benignity,  and  meekness;  and  Ihen  we  mav  easily  appre- 
hend what  the  fruitsof  this  Spirit  will  be  :  The  fruit  of  the 
Spirit  is  in  all  goodness  and  righteousness  and  truth,  Eph. 
V.  9.  It  is  the  reproach  of  our  age,  and  (which  is  worse 
than  that)  of  the  Christian  name,  that  there  are  so  many 
that  conjoin  eminent  pretences  unto  religion  and  spiritual- 
ity with  a  froward,  peevish,  perverse,  envious,  spiteful, 
malicious  spirit,  as  if  it  were  possible  for  these  things  to 
consist.  It  is  not  strange  indeed,  that  a  worse  spirit  should 
assume  and  put  on  some  appearances  of  a  better;  but  you 
may  be  sure,  that  that  better  Spirit  will  never  disguise  it- 
self by  Ihe  appearances  of  the  worse.    This  is  the  spirit  of 


5€0 


THE  WORK  OF  THE  HOLY  SPIRIT 


Serm.  XIX. 


the  world,  a  spirit  that  fills  the  world  with  nothing  but 
violence  and  mischief,  that  shakes  and  agitates  the  world 
with  perpetual  commotions  ;  as  it  will  be  with  it,  till  it 
dissolve  and  be  burst  asunder  at  last  by  the  malignity  of 
its  own  wickedness,  and  the  wrath  of  God  in  a  just  con- 
junction therewith,  coming  upon  the  wicked.  That  spirit, 
and  a  just  ijcmesis,  that  falls  by  way  of  punishment  upon  it, 
hath  made  the  world  so  miserable  a  region,  the  very  region 
of  all  miseries.  So  that  any  one  may  see,  that  the  spirit  of 
the  world  hath  a  great  hold  upon  one,  if  things  of  this  import 
are  frequently  observable  in  the  course  of  his  conversation. 

4thly,  A  vain  walk  is  a  discovery,  that  a  man's  conver- 
sation is  acted  and  influenced  by  the  spirit  of  this  world, 
which  is  a  vain  spirit.  Such  persons,  who  can  never  find 
a  lime  wherein  to  be  serious,  who  show  this  to  be  a  thing 
that  their  hearts  abhor  from,  whom  you  will  find  always 
vain,  though  you  should  meet  them  never  so  often  in  a 
day ;  as  if  a  serious  thought  fled  from  their  spirits  as  none 
of  its  element,  and  could  not  tell  how  to  dwell  with  them; 
the  very  countenance  and  show  of  whose  conversation  dis- 
covers a  continual  vanity  of  spirit ;  what !  will  such  per- 
sons dare  to  entitle  the  Spirit  of  God  to  this  1  Hath  the 
Spirit  of  God  the  government  of  that  man's  walking,  in 
which  there  is  no  face  of  seriousness,  so  that  any  one  that 
sees  hath  reason  enough  to  conjecture,  that  seriousness 
was  never  akin  to  his  spirit,  or  had  any  place  in  if!  This 
is  matter  of  very  necessary  self-reflection.  We  ought  to 
commune  with  ourselves  very  strictly  and  closely  about 
this  thing.  Do  we  think,  that  we  are  under  the  guidance 
of  the  Spirit  of  God,  and  yet  from  day  to  day  are  unac- 
quainted with  what  it  means  to  have  serious  thoughts  and 
serious  frames  and  dispositions  of  heart  about  usl 

Thus  far  conformity  to  the  world  speaks  an  unsuitable- 
ness  and  contrariety  to  walking  in  the  Spirit.  There  are 
some  other  things,  that  are  thought  to  be  out  of  that  verge, 
and  are  really  beside  the  more  common  and  general  course 
of  this  walk;  which  I  shall  mention  under  distinct  heads 
from  this,  because  I  would  speak  of  them  as  they  are 
thought  of     And  therefore  I  add, 

2ndly,  Opinionativeness  in  the  business  of  religion. 
Many  would  little  suspect  this  to  be  from  the  spirit  of  this 
world :  and  indeed  it  is  not  the  very  common  course  of 
this  world  to  be  much  concerned  about  such  matters.  But 
no  matter  from  what  spirit  it  is,  their  own  or  a  worse  ;  it 
is  not  from  the  Spirit  of  God ;  that  doth  not  influence 
their  course.  But  take  aright  what  I  mean  by  the  term, 
opinionativeness:  I  mean  such  as  in  their  ordinary  course 
from  day  to  day  either  are  wholly  taken  up  about  specu- 
lative matters,  that  either  really  belong  or  that  they  aflix  to 
religion ;  or  who  only  converse  about  most  practical  mat- 
ters speculatively,  as  if  they  were  matters  of  mere  opinion, 
and  not  to  be  turned  or  employed  to  practice  at  all.  A 
course  of  walking  so  managed  as  this  is,  certainly  is  not 
governed  by  the  Spirit  of  God ;  that  is  the  author  of  no 
such  persuasion  to  men.  Men  are  apt  to  think,  that  they 
are  very  safe  from  sin  and  blame  in  this  case,  because  they 
are  things  of  religion  that  they  are  much  concerned  and 
taken  up  about.  But  what  things  ?  and  how  are  they 
employed  about  them'?  Either  they  converse  about  the 
mere  skirts  and  borders  of  religion,  and  keep  as  remote  as 
they  can  from  the  heart  and  vitals  of  it,  from  having  any 
commerce  with  such  things :  or,  if  the  case  be  not  so,  then 
they  presume  (and  it  is  a  dreadful  presumption)  to  touch 
tho  e  most  sacred  things  with  sacrilegious  hands ;  to  alien- 
atf  the  great  and  deep  things  of  God,  that  appertain  to  his 
kingdom  and  glory,  from  their  proper  and  genuine  pur- 
poses ;  that,  whereas  they  should  be  the  food  of  souls,  and 
the  maintenance  of  the  spiritual  life,  they  employ  them 
only  to  feed  curiosity,  and  so  to  satisfy  a  more  refined 
lust.  This  is  the  very  truth  of  the  case  ;  and  so  a  great 
many,  that  are  persons  of  more  leisure  and  vacancy  from 
worldly  afl^airs,  spend  most  of  their  time.  It  is  doleful  to 
think,  that  the  design,  for  which  such  important  things  are 
revealed  to  men,  should  be  so  little  understood,  and  so 
little  complied  with  and  answered;  and  that  so  great 
things  should  be  perverted  unto  so  mean  and  ill  services. 
And  it  is  sad  to  think  of  the  injury  that  such  men  do  to 
their  own  souls;  they  go  with  famished  souls  from  day  to 
day,  while  they  have  most  proper  and  suitable  nutriment 
for  them  just  at  hand,  but  they  will  not  touch,  so  as  to 


taste  or  feed  upon  these  things.  Starving  in  the  midst  of 
plenty  is  their  case :  or,  as  if  a  sick  man  should  have  by 
him,  in  the  midst  of  his  languishing  sickness,  some  vial  of 
very  choice  and  precious  spirits,  that  in  all  likelihood 
would  be  relieving  to  him,  and  save  him  from  death,  but 
he  keeps  it  by  him,  and  will  discourse  to  you  very  curi- 
ously and  philosophically  concerning  the  nature  and  vir- 
tues of  this  thing,  yet  never  uses  it,  nor  apprehends  that 
he  is  concerned  to  use  it,  or  that  his  case  requires  it ;  and 
so  dies  away  with  a  medicine  at  hand  all  the  while  that 
might  have  saved  his  life. 

3.  Formality  in  the  business  of  religion.  There  are  those, 
who  think  it  cannot  serve  their  turn  to  speculate  all  their 
days,  and  therefore  would  practice  somewhat.  But  what 
do  they  practise?  They  run  in  a  common  road  of  duties, 
in  which  their  own  hearts  upon  reflection  must  confess, 
that  they  never  had  the  Spirit  of  God  breathing,  and  never 
concerned  themselves  to  have  it  so.  Theirs  is  a  religions 
course,  and  a  course  of  practical  religion ;  but  transacted 
at  the  mmost  distance  from  the  Spirit  of  God,  so  that  it 
and  their  spirits  have  no  communion  from  day  to  day  ir. 
the  whole.  They  keep  up  a  course  of  prayer  in  their  fa- 
milies, and  it  may  be  in  secret,  go  to  public  assemblies,  at- 
tend upon  the  ordinances  of  worship;  but  never  find  any 
impression  upon  their  spirits,  any  warmth  or  vigour  there, 
or  a  concern  to  look  after  any  such  thing.  They  think  it 
well,  that  such  a  duty  is  over,  and  so  that  they  have  walk- 
ed in  a  religious  course,  though  strangers  to  God  and  his 
Spirit  all  their  time. 

4.  Theneglect  of  the  veryformitself  This  is  too  known 
a  thing  among  some  persons ;  and  that  too  under  the  very 
pretence  of  spirituality.  They  are  too  spiritual  to  be  bound 
to  any  forms  of  worship,  or  any  stated  course  of  duties; 
and  that  they  may  be  more  spiritual,  they  cast  prayer  out 
of  their  families,  and  refuse,  yea  even  disdain,  to  live  wor- 
shipping lives,  as  loo  mean  for  them.  All  these  things 
speak  a  manifest  repugnancy  to  walking  in  the  Spirit. 
Sure  it  is  not  the  governor  of  any  such  courses  of  walking 
as  these  are. 

I  shall  shut  up  all  with  some  brief  reflections  upon  both 
parts  of  the  text  together. 

Since  it  doth  belong  to  the  Spiri  of  God  by  office,  as 
we  have  asserted,  to  maintain  the  life  and  eovern  the  walk 
and  motions  of  Christians;  we  should  bethink  ourselves, 
of  how  indispensable  necessity  the  communications  of  the 
Spirit  for  these  purposes  are  unto  us,  and  how  miserable  a 
thing  it  is  to  be  destitute  of  them.  We  may  easily  appre- 
hend how  necessary  that  influence  is,  without  which  we 
can  neither  live  nor  move;  and  how  miserable  to  he  with- 
out it.  For  represent  we  to  ourselves  the  case  of  a  poor, 
languishing,  decrepit  creature,  that  is  deprived  of  motive 
power ;  suppose  him  barely  to  live,  to  have  only  life 
enough  to  feel  himself  in  a  dying  conation :  now  is  not 
the  case  so  with  many  Christians,  with  some  of  those  per- 
haps that  have  the  root  of  the  matter  in  them?  They  have 
but  life  enough  to  feel  that  they  are  consuming,  and  in  a 
state  wherein  the  things  that  remain  are  even  ready  to  die! 
That  they  do  not  die,  is  by  Divine  vouchsafement,  and 
none  of  their  care.  What  a  sad  case  is  this  !  And  is  it 
not  yet  worse  with  some  1  They  have  not  life  enough  to 
take  any  notice,  or  make  inquiry,  whether  they  live  or  no: 
as  persons  that  have  some  life  lel^,  yet  may  be  incapable 
of  considering  whether  they  are  alive  or  dead.  Many 
Christians  are  so  far  from  having  that  motive  power,  that 
is  to  be  exercised  in  the  managing  of  their  own  walk,  and 
that  would  be  so  if  it  were  not  through  their  own  default ; 
that  they  are  so  altogether  destitute  also  of  any  presence 
and  vital  influence  of  the  Spirit,  as  never  to  consider  the 
case,  "  Am  I  alive  or  dead  V  Certainly  this  is  a  miserable 
case.     And  I  may  add. 

Where  there  is  manifestly  such  a  destitution,  there  are 
some  things  very  intolerable,  which  yet  are  too  obvious 
and  frequent  with  many  such.     As, 

1.  It  is  intolerable  in  the  case,  to  lay  aside  the  appre- 
hension of  the  distinction  between  natural  and  spiritual 
life,  natural  motion  and  spiritual.  You  may  judge,  whether 
the  mention  of  this  be  not  a  most  apparently  needful  thing. 
Are  there  not  a  great  manv,  that  spend  away  their  days 
without  so  much  as  ever  considering,  that  there  is  such  a 
thing  as  spiritual  life  and  motion,  or  a  region  all  replenished 


Serm.  XIX. 


IN  REFERENCE  TO  PARTICULAR  PERSONS. 


561 


■with  spiritual  vitality,  a  distinct  sphere  from  that  of  na- 
ture wherein  alone  the  rest  of  men  do  converse  1  They 
n^ifer  think  of  such  a  distinction  between  world  and  world  ; 
an  orb  of  spiritual  life,  and  that  mean  and  lower  orb, 
wherein  only  a  low  kind  of  animality  fills  up  all. 

■2.  It  is  an  intolerable  thing  in  this  case,  to  be  unappre- 
hensive of  what  others  find  of  the  power  and  vigour  of 
that  other  Spirit  moving  in  them,  even  the  Spirit  of  God. 
There  are  some,  that  through  grace  (though  that  is  not  to 
be  vaunted  of,  and  whereof  it  becomes  none  to  make  a 
boast)  feel  the  stirrings  of  another  principle  in  them  dif- 
ferent from  the  spirit  of  this  world  :  they  feel  themselves 
to  live,  and  to  be  acted  in  their  walk  by  a  spring  of  life 
that  is  from  above.  Those  that  are  without  the  experience 
of  such  a  thing,  will  not  believe  there  is  any  such  thing ; 
as  if  their  knowledge  were  to  measure  all  realities ;  as 
though  they  were  persons  commensurate  in  their  under- 
standings and  experience  with  the  whole  nature  of  things. 
This  is  just  for  all  the  world,  as  if  a  languid  person,  that 
hath  been  long  confined  to  his  chamber  and  bed,  should 
come  to  fancy,  that  his  chamber  and  bed  were  all  the 
world,  and  that  there  was  nothing  done  among  mankind 
but  what  he  saw  transacted  in  his  own  chamber  :  or,  if  we 
should  imagine  a  thinking  power  to  be  in  the  grave,  and 
fancying  a  grave  to  be  the  universe. 

3.  It  is  intolerable,  to  be  unconcerned  about  our  own 
part  and  share  in  the  world  and  region  of  spiritual  life  and 
motion,  of  which  we  have  been  speaking.  If  there  were  a 
line  to  be  drawn  through  the  world  to  sever  in  it  the  living 
from  the  dead,  and  a  public  notification  were  made  of  this 
all  the  world  over ;  would  we  not  then  be  very  much  con- 
cerned, on  which  side  of  the  line  we  placed  ourselves, 
that  it  might  be  where  we  could  live"!  But  how  strange 
is  it,  that  in  this  ca.se  many  are  altogether  unconcerned, 
whether  they  are  of  the  living  or  the  dead  side  !  Lastly, 


4.  It  is  a  most  intolerable  thing,  to  make  no  applications 
to  this  Spirit,  after  we  know  its  distance.  We  know  it  is 
the  Author  of  life,  and  the  Governor  of  all  lioly  motions 
unto  all  the  children  of  God  ;  and  yet  never  apply  to  it, 
never  put  up  a  sigh  or  a  cry  !  How  intolerable  is  this  ! 
Do  we  know  of  any  other  way  to  live  1  Do  we  think, 
that  there  can  be  such  a  thing  as  everlasting  life,  a  life 
which  shall  never  end,  and  which  shall  also  never  begin'! 
Sure  if  there  be  such  a  life,  it  must  sometime  begin : 
and  where  will  we  place  the  beginning  of  it,  but  in  the 
communication  of  that  spiritual,  vital  influence,  which 
once  given  is  a  spring  of  living  waters,  springing  up  unto 
life  eternal  1 

Let  us  so  therefore  represent  the  matter  to  ourselves ; 
the  high  dignity,  the  immense  fulness,  the  royal  magnifi- 
cent bounty  and  benignity  of  this  blessed  Spirit ;  that  we 
may  neither  neglect  it,  nor  distrust  it.  Represent  the  ten- 
dency of  all  its  communications,  and  consider  them  as  the 
earnest  and  pledges  of  everlasting  life,  the  blossomings  of 
glory;  that  which  must  be  our  preparation  for,  and  our 
a.ssurance  of,  the  eternal  state  of  life.  And  then  desire 
such  communications  above  all  things.  Let  this  be  the 
sense  of  our  souls,  (sure  there  is  reason  enough  that  it 
should  be  so,)  "  Lord,  let  me  rather  live  in  poverty,  live 
in  pain  and  sickness,  live  in  disgrace  all  my  days,  than 
live  without  thy  Spirit  I  Let  not  that  Spirit  be  a  stranger 
to  me,  but  inhabit  and  dwell  in  me,  act  and  move  me ;  and 
be  my  condition  what  it  will  in  all  external  respects,  I  am 
unsolicitous,  I  will  never  capitulate,  never  dispute  the 
matter."  Till  that  Spirit  come  to  be  valued  by  us,  and 
all  its  communications,  even  above  all  things  else  that  men 
are  wont  to  count  dear  to  them,  we  have  reason  to  appre- 
hend, that  it  and  we  are  like  to  continue  siill  strangers; 
and  if  we  be  strangers  to  the  Divine  Spirit,  we  must  ie 
acquainted  with  misery  both  in  this  and  another  state. 


THE 

PROSPEROUS  STATE  OF  THE  CHRISTIAN  INTEREST 

BEFORE  THE  END  OF  TIME, 

BY  A  PLENTIFUL  EFFUSION  OF  THE  HOLY  SPIRIT; 

CONSIDERED  IN  FIFTEEN  SERMONS, 

ON  EZEK.  XXXIX.  29. 


TO  THE  READER. 

I  APPREHEND  little  occasioii  to  make  an  apology  for  the  publication  of  the  following  discourses.  They  who  relish 
Mr.  Howe's  inimitable  spirit  of  piety,  judgment,  copiousness,  and  force,  in  the  management  of  every  subject  he  halh 
undertaken,  will  be  glad  of  any  remains  of  so  great  a  man  ;  and  those  who  have  been  conversant  with  his  writings, 
will  hardly  want  any  other  voucher,  besides  the  sermons  themselves,  that  they  are  genuine,  they  so  evidently  carry 
in  them,  to  a  person  of  taste,  the  marks  which  always  distinguish  his  performances. 

They  have  not  indeed  had  the  advantage  of  his  own  ma.sterly  hand  to  prepare  them  for  the  press,  and  give  them 
their  last  finishing ;  but  were  his  discourses  from  the  pulpit,  taken  first  in  short-hand  by  the  hand  of  a  very  ready  and 
judicious  writer,  who  afterwards  copied  them  out  fair  with  the  minutest  exactness,  as  they  were  delivered.  This  very 
precise  accuracy  made  it  necessary,  that  they  should  be  transcribed  anew,  before  they  saw  the  light.  This  I  have 
adventured  to  do,  without  the  alteration  or  addition  of  any  one  thought.  But,  in  discourses  delivered  by  a  preacher 
without  notes,  some  repetitions  naturally  occur  in  the  pulpit ;  and  very  usefully,  to  enable  the  hearer  to  di.scern  the 
connexion  of  the  discourse  as  he  goes  along,  and  to  make  the  deeper  impression.  These  might  appear  tedious  to  a 
reader,  who  hath  the  whole  before  him  ;  and  therefore  are  omitted,  further  than  they  seemed  to  carry  a  peculiar 
emphasis,  or  than  a  diflerent  representation  of  the  same  thought  was  apprehended  to  convey  the  idea  with  greater 
force.  The  writer  appears  to  have  religiously  followed  the  very  words  of  the  author,  when  he  cited  pa.ssages  of 
Scripture  by  memory.  It  was  judged  proper  to  consult  the  texts  themselves,  and  to  cite  them  as  they  lie  in  the  Bible ; 
except  where  the  author  might  be  supposed  out  of  choice  to  substitute  another  English  word,  as  more  expressive  of 
the  sense  of  the  original.  The  repetition  also  of  former  discourses  at  the  beginning  of  another  sermon  hath  been 
omitted  where  nothing  new  occurred.  But  where  a  new  thought  is  .suggested,  in  such  a  repetition,  it  hath  been  care- 
fully inserted  in  its  proper  place.  This  is  all  the  variation  I  have  allowed  myself  to  malce  from  the  copy;  and  so 
much  I  apprehend  will  be  accounted  reasonable  and  necessary  by  all  that  are  acquainted  with  such  things. 

The  subject  can  hardly  fail  to  be  pa,rticularly  acceptable.  The  reverend  author  hath  often  indeed  expressed  in 
general  the  same  catholic  sentiments  in  several  of  the  works  which  he  published  himself;  and  shown  his  mind  to 
have  been  uniformly  the  same  as  here,  upon  that  head,  wherein  the  prosperity  of  the  Cliristian  interest  lies :  that  it 
consists  not  it  the  advancement  of  any  party  among  Christians  as  such,  or  of  any  distinguishing  name,  or  in  any  mere 
external  forms  ;  but  in  real  vital  religion  and  conformity  to  God.  He  halh  also  more  than  once  intimated  his  expecta- 
tion of  better  times  for  the  church  of  God,  than  the  present  state  of  it.  But  he  hath  no  where  .so  professedly  and  dis- 
tinctly explained_his  sentiments  concerning  the  latter  days  of  the  Christian  church,  as  in  these  discourses. 

They  were  all'preached  in  the  course  of  a  Wednesday  lecture,  which  he  formerly  kept  up  at  Cordwainer's  Hall  in 
this  city ;  and  all  within  the  year  1678,  as  appears  by  the  dates  prefixed  to  each.  A  time,  wherein  he  was  in  the 
vigour  of  life  and  height  of  judgment,  between  forty  and  fifty  years  old  ;  and  within  a  few  years  after  his  settlement 
with  that  congregation  of  protestant  dissenters,  where  he  ministered  till  his  death.  That  was  a  time  of  peculiar  dis- 
tress and  danger,  not  only  to  protestants  out  of  the  legal  establishment  in  these  kingdoms,  but  to  the  reformed  interest 
in  general  through  Europe.  This  mav  be  supposed  to  have  engaged  his  thoughts  in  .so  long  attention  to  this  subject, 
which  animates  with  the  hope  of  belter  times  to  come. 

There  are  other  discourses  immediately  preceding  these  at  the  same  lecture,  concerning  the  work  of  the  Spirit  in 
every  age  upon  particular  persons ;  as  these  relate  to  his  work  upon  the  Christian  community,  to  be  expected  in  the 
last  age.  A  copy  of  those  sermons,  drawn  up  by  the  same  writer,  is  fallen  into  the  hands  of  a  very  worthy  brother  of 
this  city,  by  as  tinexpected  a  providence  as  these  came  into  mine.  I  hope  hg  may  be  prevailed  with  to  introduce 
them  into  the  world,  if  those  which  are  now  offered  meet  with  a  favourable  reception.  And  both  these  volumes  to- 
gether, will  contain  the  sum  of  this  great  man's  sentiments  concerning  the  important  doctrine  of  the  Holy  Spirit. 

If  any  inquire,  why  these  sermons  were  not  inserted  in  the  late  collection  of  Mr.  Howe's  works  in  folio  ;  I  answer ; 
besides  that  it  was  resolved  to  insert  none  there,  but  those  which  he  had  published  himself;  so,  if  it  had  been  thought 


Serm.  I. 


THE  WORK  OP  THE  HOLY  SPIRIT,  &c. 


proper  to  add  more,  the  copy  of  these  came  not  into  my  hands,  or  within  my  notice,  till  that  edition  was  made 

Such  an  index  cannot  be  judged  needful  to  a  particular  discourse;  as  I  thought  proper  to  add  to  that  collection, 
where  the  subjects  treated  of  are  so  various.  It  appeared  more  useful  here  to  give  a  view  of  his  whole  scheme  upon 
the  argument,  by  way  of  contents :  and  because  of  the  felicity  of  this  author  in  descants  upon  Scripture,  an  index  of 
the  texts,  which  he  hath  taken  notice  of,  is  added  even  to  this  short  treatise. 

May  the  great  Lord  of  the  harvest  succeed  the  revived  labours  of  our  fathers,  and  the  endeavours  of  those  in  the 
present  age,  who  are  called  to  serve  him  in  the  Gospel ;  and  still  raise  a  seed  to  serve  him,  both  in  the  ministry  and 
out  of  it,  which  from  time  to  time  shall  be  accounted  to  hira  for  a  generation.    This  is  the  hearty  prayer  of 

An  unworthy  Servant  of 

our  common  Lord, 

IWot-«eeL  JOHN   EVANS. 

Dec  61b,  1729. 


SERMON  I.* 


KeitKer  will  I  /tide  my  face  any  more  frmn  them :  for  I 
have  poured  out  my  Spirit  upon  the  house  of  Israel,  saith 
the  Lord  God. 

The  operations  of  the  Holy  Ghost  may  be  considered 
either  as  relating  to  particular  persons, in  asingle  and  pri- 
vate capacity ;  for  the  regenerating  of  souls,  or  implant- 
ing in  them  the  principles  of  the  divine  and  spiritual  life; 
the  maintaining  of  that  life  ;  the  causing  and  ordering  all 
the  motions  that  are  proper  thereunto :  or,  as  having  an 
influence  upon  the — felicity  and  prosperous  state  of  the 
church  in  general— For  this  last,  the  Scripture  that  I  have 
pitched  upon,  gives  us  a  very  plain  and  sufficient  ground. 
It  is  manifest,  that  it  is  a  very  happy  and  prosperous 
state,  which  is  here  referred  unto,  if  you  lookback  upon 
this  and  the  foregoing  chapters,  the  xxxvi.  xxxvii.  and 
ixxviii.  which  are  all  congenerous,  and  as  it  were  of  a  piece 
with  this.  You  find  such  things  copiously  spoken  of  and 
promised,  as  we  are  wont  to  consider  in  the  constitution 
of  a  prosperous  happy  state,  in  reference  to  what  their  case 
required;  reduction  from  captivity,  victory  over  their  ene- 
mies, abundant  plenty  of  all  things,  settled  tranquillity 
and  peace,  enlire  union  among  them.selves,  both  Ephraim 
and  Jndah,  as  you  will  find  it  expressed  ;  the  renewal  of 
God's  covenant  with  them,  after  their  so  great  and  long- 
continued  defection  and  apostacy  from  it;  in  which  cove- 
nant he  would  be  their  God,  and  take  them  for  his  people, 
and  have  the  relation  avowed  and  made  visible  to  all  the 
world,  that  he  and  they  were  thus  related  to  one  another. 
These  things  you  may  find  at  large  in  the  several  chapters 
mentioned  ;  importing  all  the  favour  that  we  could  sup- 
pose any  way  conducible  to  make  a  people  happy.  And 
indeed  the  same  thing  is  compendiously  and  summarily 
held  forth  in  the  words  of  the  text  themselves :  "  Neither 
will  I  hide  my  face  any  more  from  them  ;  for  I  have  poured 
out  my  Spirit  upon  the  house  of  Israel,  saith  the  Lord 
God."  We  cannot  in  few  words  have  a  fuller  account 
given  of  a  happy  state.  To  consider  these  words  them- 
selves ;  the  contents  of  them  are,  I.  A  gracious  prediction : 
"Neither  will  I  hide  my  face  anymore  from  them:"  a 
prediction,  or  prophetic  promise,  or  a  promissory  prophe- 
cy of  a  most  happy  state:  and,  2.  The  reason  given  here- 
of, why  God  would  provide  that  all  things  should  be  well 
wiih  them  in  other  respects  :  "  For  I  have  poured  out  my 
Spirit  upon  the  hou.se  of  Israel,  saith  the  Lord  God." 

There  are  two  things,  that  must  be  the  matter  of  a  lit- 
tle previous  inquiry,  in  order  to  our  taking  up  what  we 
are  to  insist  upon  from  this  Scripture  ;— 1.  The  import  of 
this  negative  expression,  "  Neither  will  I  hide  my  face  any 
more  from  them  ;"  and,— 2.  How  we  are  to  understand 
the  subject  of  the  promised  favour  here,  as  it  is  designed 
by  this  name,  "  the  house  of  Israel."— These  things  being 
cleared,  the  matters  that  I  intend  to  recommend  to  you 
and  insist  upon,  will  plainly  result. 

I.  As  to  the  former,  what  this  negative  expression  should 

mean,  "Neither  will  I  hide  my  face  any  more  from  them." 

It  is  needful,  that  we  may  understand  that,  to  know  what 

the  Scripture  doth  often  mean,  and  may  well  be  supposed 

^  Preaclied  May  8th,  1678. 


to  mean  here,  by  "  the  face  of  God."  It  is  very  plain,  that 
it  frequently  means  his  providential  appearances,  or  the 
aspect  of  providence  one  way  or  another.  And  thus  we 
are  more  frequently  to  understand  it,  when  it  is  spoken  of 
in  reference  to  a  community,  or  the  collective  body  of  a 
people  ;  yea,  and  .sometimes,  when  in  reference  to  particu- 
lar persons  too.  And  hence  it  will  easily  appear,  how  we  are 
to  take  the  opposite  expressions,  of  his  "  making  his  face  to 
shine ;"  or  of  his  "  hiding,  or  covering,  or  clouding  his  face." 
It  appears  from  sundry  scriptures,  that  by  his — showing 
his  face, — or  letting  it  be  seen, — givingthe  sight  of  it,  or— 
causing  his  face  to  shine,  giving  the  pleasant  sight  of  it,  or 
— lifting  up  the  light  of  his  countenance,— (expressions  of 
the  same  import,)  the  favourable  aspect  of  providence  is  to 
be  understood  ;  when  these  expressions  are  used,  as  I  said, 
more  especially  in  reference  to  the  collective  body  of  a 
people.  And  so  the  hiding  of  his  face,  signifies  as  much 
as  tlie  change  of  these  more  favourable  aspects  of  provi- 
dence, for  those  that  are  more  .severe,  and  that  do  import 
anger  and  displeasure.  For  so,  by  the  aspects  and  ap- 
pearances of  providence,  it  is  to  be  understood,  whether 
God  he  propitious  and  favourably  inclined  toward  a  peo- 
ple, or  whether  he  be  displeased  and  have  a  controversy 
with  them  :  as  it  maybe  discerned  in  the  face  of  a  man, 
whether  he  be  pleased  or  displeased.  Wherefore  you 
have  anger  and  severity,  which  u.ses  to  be  signified  by 
providence,  and  as  it  is  so  signified  held  forth  to  us  under 
this  same  phrase  or  form  of  speech.  Dent.  xxxi.  18.  I 
will  surely  hide  my  face  in  that  day,  for  all  the  evils  which 
they  shall  have  wrought,  in  that  they  are  turned  unto 
other  gods.  See  what  the  expression  there  is  exegetical 
of,  or  with  what  other  phrases  it  is  joined,  as  manifestly 
intending  the  same  thing  ;  such  as,  his  anger  being  kin- 
dled against  them,  and  his  forsaking  them.  It  is  intersert- 
ed  among  such  expressions  again  and  again.  So  ver.  17. 
My  anger  shall  be  kindled  against  them  in  that  day,  and 
I  will  forsake  them,  and  I  will  hide  my  face  from  them ; 
and  they  shall  be  devoured,  and  many  evils  and  troubles 
shall  befall  them ;  so  that  they  will  say  in  that  day,  Are 
not  these  evils  come  upon  us,  because  our  God  is  not 
amongst  us  "!  In  the  same  sense  the  word  is  used,  chap, 
xxxii.  20.,  and  in  many  other  scriptures,  in  reference  to 
bodies  of  men.  And  sometimes  in  reference  to  a  particu- 
lar person  ;  as  in  Job  xxxiv.  29.  When  he  gives  quiet- 
ness, who  shall  give  trouble"?  and  when  he  hides  his  face, 
who  shall  behold  him  1  Who  dare  behold  him,  when 
clouds  and  frowns  do  eclipse  that  bright  and  pleasant  light 
of  his  countenance  before  lift  up,  whether  it  be  against  a 
nation  or  a  particular  person"?  as  there  Elihu  speaks. 
And  he  had  been  speaking  before  of  the  acts  of  provi- 
dence, in  lifting  up  and  casting  down  at  his  pleasure,  and 
according  as  men's  ways  and  deportment  towards  him  in 
this  kind  or  that  did  make  it  most  suitable  and  fit.  And 
therefore  al.so  the  church,  being  represented  as  in  a  very 
afflictive  condition,  exposed  to  the  in.sultations  of  tyran- 
nous enemies,  and  having  suftered  very  hard  and  griev- 
ous things  from  them;  this  is  the  petition  that  is  put  up  in 
the  case.  Turn  us,  and  cause  thy  face  to  shine  upon  us, 
and  we  shall  be  saved,  Psal.  Ixxx.  3,  19. 

Therefore  it  is  obvious  to  collect,  what  the  like  expres- 
sion here  must  mean  ;  "Neither  will  I  hide  my  face  any 
more  from  them."  It  must  mean,  that  he  would  put  them 
into  a  prosperous  condition;  the  course  of  his  providence 


564 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


I. 


toward  them  should  be  such  as  would  import  favour  and 
kindness  to  them.  And,  "  Neither  will  I  hide  my  face 
any  more  from  them,"  imports  the  permanency  and  set- 
tledness  of  this  happy  and  prosperous  state  ;  that  it  should 
not  be  a  short,  lucid  interval  only;  but  through  a  very 
considerable  and  continued  tract  of  time  this  should  be 
the  posture  and  course  of  his  providence  towards  them. 
And  then, 

II.  For  the  subject  of  this  promised  favour,  as  it  is  de- 
signed here  by  the  expression,  "  The  house  of  Israel." 

1.  I  doubt  not  but  that  it  hath  a  meaning  included,  as  it 
is  literally  taken,  of  that  very  people  wont  to  be  known  by 
that  name,  "  The  house  of  Israel,    the  seed  of  Jacob. 

2.  But  I  as  little  doubt,  that  il  hath  a  further  meaning 
too.  And  it  is  an  obvious  observation,  than  which  none 
more  obvious,  that  the  universal  church,  even  of  the  Gos- 
pel constitution,  is  frequently  in  the  prophetical  scriptures 
of  the  Old  Testament  represented  by  this,  and  by  the 
equivalent  names  of  Jerusalem  and  Zion,  and  the  like. 
And  the  rea.son  was  as  obvious  as  the  thing  itself;  for  they 
were  the  church  of  God,  that  people,  and  they  who  were 
proselyted  to  them  :  and  the  prophecies  of  the  Old  Testa- 
ment we  know  were  first  and  most  immediately  directed 
to  them ;  and  were  more  likely  to  be  regarded  by  them,  by 
how  much  the  more  the  church,  whom  these  prophecies 
did  concern,  was  more  constantly  designed  or  set  forth  by 
their  own  name.  It  invited  them  to  look  towards  the  great 
things  represented  and  held  forth  in  these  prophecies,  as 
things  wherein  they  had  a  special  concern,  and  wherein 
their  interest  was  bound  up;  though  they  had  no  reason 
to  think,  that  they  were  things  appropriate  to  them.  And 
we  find,  that  in  the  New  Testament  too  the  name  is  re- 
tained :  "  All  are  not  Israel  that  are  of  Israel.  He  is  not 
a  Jew  that  is  one  outwardly :"  he  means  certainly  a  Chris- 
tian. "  I  know  the  bla.sphemy  of  them  that  say  they  are 
Jews,  and  are  not."  Rom.  ii.  28.  Rev.  ii.  9.  And  we  have 
little  reason  to  doubt,  and  there  will  be  occasion  to  make 
it  more  apparent  hereafter,  that  so  we  are  to  explain  the 
signification  of  this  name  here;  not  to  exclude  the  natu- 
ral Israelites,  but  also  to  include  the  universal  Christian 
church. 

These  things  being  thus  far  cleared,  the  ground  will  be 
plain  upon  which  to  recommend  to  you  a  twofold  truth 
from  the.se  words;  vi::. — First,  That  there  is  a  state  of  per- 
manent serenity  and  happiness  appointed  for  the  universal 
church  of  Christ  upon  earth. — Secondly,  that  the  immedi- 
ate original  and  cause  of  that  felicity  and  happy  state,  is 
a  large  and  general  effusion  or  pouring  forth  of  the  Spirit. 
— It  is  the  latter  of  these  that  I  principally  intend,  and 
shall  speak  more  briefly  to  the  former. 

But  before  I  speak  distinctly  and  severally  to  either  of 
them,  I  shall  do  what  is  not  usual  with  me  ;  that  is,  enter- 
tain you  a  while  with  somewhat  of  a  preface,  to  give  you 
therein  an  account  in  reference  to  both,  and  of  the  whole 
of  the  intended  discourse  upon  this  subject,  what  I  design, 
and  upon  what  score  I  think  it  useful  and  proper,  that  such 
a  matter,  as  this  is,  be  entertained  into  your  consideration 
and  my  own.  Herein  I  shall,  1st,  lay  before  you  sundry 
things  obvious  unto  the  consideration  of  considering  per- 
sons, that  will  .serve  for  some  representation  of  the  stale  of 
the  Christian  church  hitherto,  and  at  this  time,  and  as  it 
may  continue  to  be  for  some  time  hence.  And  then,  2dly, 
shall  show  you  in  some  other  particulars,  what  it  is  rea- 
sonable sl.ould  be  designed  and  expected  in  a  discourse  of 
this  nature,  and  upon  such  a  subject  as  this  is,  in  way  of 
accommodation  to  such  a  state  of  the  case  1 

I.  As  to  the  former;  these  things  I  reckon  very  obvious 
to  such  as  are  of  considering  minds. 

1.  That  the  state  of  the  Christian  church  hath  been  for 
the  most  part  very  calamitous  and  sad  all  along  hitherto, 
in  external  respects.  You  know  it  was  eminently  so  in  the 
time  of  the  first  forming  of  the  Christian  church.  The 
Christian  name  wa.s  a  name  every  where  spoken  against ; 
and  they,  that  delivered  themselves  up  to  Christ,  deliver- 
ed themselves  up  to  all  manner  of  troubles  and  persecu- 
tions, even  upon  his  account  and  for  his  name's  sake.  He 
foretold  it  unto  his  more  immediate  followers,  that  for  his 
name  they  should  be  hated  of  all  men ;  and  they  were  to 
expect  the  mo.st  malignant  hatred  ;  and  he  told  them  too 
of  the  effects  agreeable  and  suitable  to  such  a  principle. 


The  church  was  externally  miserable  in  the  first  ages  of 
it  by  persecutions  from  without :  and  after  it  arrived  to  a 
state  of  some  tranquillity  and  peace,  by  the  favour  of  the 
world  and  its  more  gentle  aspect  npon  it;  after  there  was 
an  emperor  of  the  Christian  religion,  that  would  own  and 
patronize  it  against  the  rage  and  fury  that  it  was  pursued 
with  before;  then  it  soon  bred  trouble  enough  within  it- 
self, and  grew  factious  and  divided,  and  broken  into  parts, 
pestered  with  here.sies,  and  filled  with  varieties  of  con- 
tending opinions  and  sects ;  and  then  these  were  continual- 
ly the  authors  of  troubles  to  one  another,  according  as  one 
or  another  could  get  opportunity  to  grasp  power  into  its 
hand.  This  hath  been  the  slate  of  things  with  it  all  along, 
though  there  have  been  .some  more  quiet  intervals  here 
and  there,  in  this  or  that  part  of  the  Christian  world.  Il 
can  hardly  be  said,  the  church  hath  ever  had  any  consid- 
erable season  of  tranquillity  and  serenity,  universally,  and 
all  at  once,  even  in  any  time. 

2.  It  is  more  obvious,  as  we  may  suppose,  unto  the  most, 
that  the  state  of  the  church  is  externally  very  mi.serable 
and  sad  at  this  time.  Those,  that  understand  any  thing  of 
the  world,  cannot  but  know  so  much  ;  and  we  need  not  to 
except  that  part  of  the  church  at  home,  as  you  all  well 
enough  know.  In  other  countries  Christians  are  rolling 
and  weltering  in  one  another's  blood  ;  and  you  know  the 
shattered  .slate  of  things  within  ourselves. 

3.  By  the  present  posture  of  affairs,  the  po,sition  and  a.s- 
pect  of  things,  we  cannot  say  that  matters  are  in  a  tenden- 
cy unto  a  better  .state;  but  have  rather  reason  to  fear, that 
all  will  grow  worse  and  worse.  Clouds  gather  and  thick- 
en, and  grows  blacker  and  blacker,  and  spread  far  and 
wide  over  the  church  of  Christ  in  the  world,  and  are  very 
likely  to  discharge  into  very  tremendons  storms  :  accord- 
ing to  human  probabilities  and  experience  nothing  else  is 
to  be  expected. 

4.  It  is  to  be  observed  too,  that  there  hath  long  been  a 
retraction  in  a  very  great  measure  of  the  Spirit  from  the 
church.  There  was  a  gradual  retraction  soon  after  that 
large  effusion  of  it  at  first  in  the  apostle's  days;  unlc 
which  in  Acts  ii.  we  find  by  Peter  that  scripture  in  Joel 
applied,  "  Iwill  pour  out  my  Spirit  upon  all  flesh."  Then 
they  said  it  had  its  accomplishment ;  though  I  doubt  not 
it  is  to  have  another  and  fuller  accomplishment  ;  as  it  is 
no  unusual  thing  for  the  same  prophetic  scripture  to  be 
said  to  be  fulfilled  again  and  again;  as  that  passage,  "Out 
of  Egypt  I  have  recalled  my  Son,"  applied  to  the  people 
of  Israel  and  to  Christ.  A  long  continued  retraction  there 
hath  been  of  that  Spirit,  which  is  the  very  life  of  that 
body;  whose  work  and  business  it  is  to  act  and  animate 
it  in  every  part.  We  are  not  now  inquiring  concerning  the 
cause  of  the  retraction.  Much  must  be  referred  to  sove- 
reign pleasure,  more  to  justice :  for  undoubtedly  God  hath 
proceeded  according  to  the  tenor  of  his  own  rule,  I  will 
he  with  you,  as  long  as  you  are  with  me;  and  he  did  never 
in  any  degree  leave  his  people  first,  that  bare  his  name. 
Union  always  begins  on  his  part;  breaches  on  ours.  Bui 
notwithstanding  that  so  large  effiision  of  the  Spirit  at  first, 
when  the  Gospel  light  fir.st  dawned  upon  the  world,  and 
that  pleasant  spring  of  the  Christian  interest  and  religion 
that  then  appeared  and  showed  itself;  how  gradual  was 
the  languor,  that  set  it  a  fainting  and  withering  by  steps 
and  degrees,  very  discernible  to  those  that  look  upon  the 
histories  of  former  days !  Though  yet  the  life  and  vigour 
was  .still  much  preserved,  as  long  as  the  church  was  in  a 
.suffering  state  from  without  by  the  persecution  of  pagan- 
ish enemies  ;  as  we  know  it  was,  for  the  three  fir.st  centu- 
ries and  more,  in  some  degree  and  in  some  part  of  it. 

But  after  once  the  world  came  to  cast  more  benign  as- 
pects upon  it,  how  soon  did  the  life  and  vigour  of  the 
Christian  church  evaporate  and  expire"?  So  as  that  there 
seemed  to  be  a  body  left  in  a  great  measure  destitute  of  a 
soul :  to  allude  to  the  expression  that  the  prophet  Jeremiah 
uses  to  the  people  of  Israel,  "  Be  instructed,  lest  my  soul 
depart  from  you."  The  very  soul  of  the  church  was  in  a 
great  measure  departed;  departed  unto  that  degree,  that  it 
was  become  such  a  mere  piece  of  formality,  that  another 
religion  takes  the  advantase  to  vie  with  the  Christian;  the 
most  fabulous,  the  mo.st  vain,  the  most  despicable,  that 
could  be  invented;  and  of  the  most  despicable  original, 
from  Mahomet]  a  mean,  incoitsiderable,  ignorant,  illiterate 


Serm.  I. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


565 


man  ;  but  a  common  soldier  at  the  first,  and  yet  the  author 
of  a  religion  so  vastly  spread  in  the  world  as  it  is  at  this 
day,  and  even  so  as  to  eat  out  Christianity  in  so  consider- 
able parts  where  it  had  obtained  and  taken  place.  This 
was  argument  enough  of  a  great  retraction  ol  that  Spirit, 
that  made  the  Christian  church  and  religion,  while  it  was 
more  visibly  breathing,  a  mighty,  majestic,  awful,  com- 
manding thing. 

About  that  time,  when  the  apostacy  in  the  Christian 
church  became  more  visible,  and  the  usurpation  of  the 
man  of  sin  more  explicit  and  avowed  ;  that  is,  when  Boni- 
face the  third  obtained  from  Phocas  the  emperor  the  grant 
of  the  primacy ;  about  that  very  time,  within  sixteen  years 
after,  was  the  Alcoran  framed.  When  the  church  was  be- 
come so  despicable,  when  the  Christian  religion  was  but  a 
formality  and  shadow,  then  was  the  time  to  set  up  this  des- 
picable religion  ;  and  nothing  more  despicable  could  have 
been  set  up.  Yet  at  a  strange  rate  it  hath  vied,  so  as  to 
carry  against  the  Christian  interest  the  cause  so  far,  and 
unto  so  great  a  degree,  and  for  so  long  a  time. 

And  theo,  for  the  first  setting  up  of  that  religion,  a  time 
was  chosen  by  Satan  on  purpose.  As  the  church  history 
of  those  times  doth  acquaint  us,  there  was  nobody  to  make 
opposition  to  the  Mahometan  dotages  and  delirations.  In 
the  Eastern  church  they  were  all  busy  in  propagating  such 
and  such  opinions,  that  they  were  contending  about,  oi»i 
the  one  hand  and  the  other,  amongst  thera.selves.  Andin« 
the  Western  churches  they  were  all  engaged  generally,  and 
so  very  busy  in  inventing,  new  forms  and  ceremonies  and 
rites,  that  there  was  no  body  at  leisure,  not  any  of  the  doc- 
tors in  the  church  to  be  fotmd,  (as  the  history  tells  us,)  to 
make  any  opposition,  or  write  any  thing  against  the  dota- 
ges of  Mahometanism,  that  then  first  began  to  appear. 

Afterwards,  into  how  strange  a  darkness  and  stupidity 
did  the  Christian  church  and  mterest  and  religion  sink! 
so  that  for  several  ages  together  there  was  an  utter  vacan- 
cy and  destitution,  not  only  of  divine,  but  of  all  common 
human  knowledge,  nothing  but  the  grossest  and  most 
horrid  barbarism,  that  spread  itself  through  the  Christian 
church.  And  it  was  bad,  if  we  may  not  say  worse,  through 
the  pride  and  tyranny  of  those  that  took  upon  them  to  be 
governors  in  the  church  ;  and  the  viciousness,  immorality, 
and  sensuality,  and  all  other  kinds  of  wickedness,  that 
abounded  among  the  vulgar  common  sort.  And  so  it  con- 
tinued, till  some  later  stirrings  and  efforts  towards  refor- 
mation :  which,  how  partial  they  have  been,  that  is,  in  how 
small  a  part,  and  how  imperfect  and  incomplete  where  they 
have  been,  and  what  recedations  there  have  been,  where 
any  thing  hath  been  effected  and  done  in  that  kind  ;  those 
who  know  any  thing  of  former  and  foreign  affairs  cannot 
but  understand. 

And  even  now  at  this  day,  to  cast  our  eyes  round  about 
OS,  whether  we  take  nearer  or  more  remote  views,  alas  ! 
how  little,  how  little  is  there  to  be  discerned  of  the  true 
spirit  of  Christianity!  Yea,  how  much,  that  speaks  the 
very  opposite  thereunto,  the  spirit  of  the  world!  A  spirit 
of  malignity,  that  is  working,  and  striving,  and  contending 
everywhere,  and  lurking  under  the  profession,  the  usurped 
and  abused  profession,  of  the  Christian  name  I  So  that,  to 
speak  as  the  truth  of  the  matter  is,  a  Christian  is  become 
but  just  like  another  man,  and  the  Christian  church  just 
like  the  rest  of  the  world .  Christianity  hath  put  on  the  garb 
of  Paganism  in  worship  in  a  great  part  of  it ;  in  manners 
and  conversation  in  the  most  part,  the  far  greater  part. 

5.  It  is  to  be  observed  and  considered  too,  that  we  are 
still  encountered  with  this  two-fold  evil  at  once  and  in  con- 
junction,  wheresoever  we  cast  our  eye ;  that  is,  the  state  of 
the  church  eternally  calamitous  and  miserable,  and  the 
retraction  of  the  Spirit ;  and  the  former  of  these  still  caused 
by  the  latter.  This  is  verj'  observable  too,  that  these  two 
things  are  in  a  connexion,  and  conjunct. 

6.  It  is  to  be  considered  further,  that  we  are  much  more 
apt  to  be  sensible  of  the  effect,  than  of  the  cause ;  whether 
we  hear  of  such  effects  abroad,  or  whether  we  feel  or  fear 
them  at  home.  If  we  hear  of  great  devastations  of  coun- 
tries, towns  sacked,  battles  fought,  blood  spilt,  barbarous 
usages,  and  acts  of  violence  done ;  we  are  struck  with  a 
smarter  and  quicker  sense  upon  the  report  of  these  things, 
than  if  we  be  made  to  understand,  how  the  religion  of 
Christians  doth  languish  every  where :  or  when  we  hear 

40 


of  the  prevailing  of  pride  and  anger,  and  malice  and  con- 
tention ;  or  of  formality,  deadness,  indifferency,  lukewarm- 
ness  in  the  things  of  God.  That  is,  the  evils  that  are 
caused,  affect  us  a  great  deal  more,  than  those  that  we  are 
to  reflect  upon  as  the  cause,  and  which  are  all  compre- 
hended in  that  one  cause,  the  retraction  of  the  Spirit,  or 
that  it  is  in  so  great  a  measure  retired  and  withdrawn. 

7.  It  is  to  be  considered  too,  (as  pursuant  unto  that  last 
note,)  that  we  are  a  great  deal  more  apt  to  covet  a  state 
of  external  prosperity  for  the  church,  than  the  effusion  and 
communication  of  the  Spirit,  and  those  things  which  would 
be  the  most  direct  issues  and  effects  of  that.  Let  us  deal 
wilh  our  own  hearts  about  this  matter,  and  consider, 
whether  we  be  not  more  taken,  and  it  do  not  far  more 
highly  please  our  imagination,  to  represent  to  ourselves,  or 
to  have  represented,  a  state  of  external  tranquillity  and 
prosperity  to  the  church,  wherein  we  think  to  have  a  part 
or  share,  or  may  have;  than  to  have  a  representation  made 
of  such  a  state  of  things,  wherein  the  life  and  power  of 
godliness,  the  mortification  of  sensual  lusts,  eminent  self- 
denial,  and  the  serious  intending  and  designing  for  heaven, 
should  be  things  visible  and  conspicuous  in  every  one's 
eye.  Let  us  consider,  whether  the  former  of  these  do  not 
take  our  hearts  a  great  deal  more  than  the  latter,  if  it  be  not 
more  pleasing  and  grateful  to  our  thoughts.     And  again, 

8.  It  is  to  be  considered  also,  that  many  are  apt  to  mis- 
take, and  to  take  wrong  measures  of  the  Christian  church, 
and  the  Christian  interest,  and  the  Spirit  that  breathes  in 
and  animates  that  church  :  that  is,  to  reduce  all  these  to 
the  measure  of  this  or  that  party,  to  which  they  have 
thought  fit  to  addict  themselves ;  and  to  judge  it  goes 
well  or  ill  with  the  church,  according  as  it  goes  well  or 
ill  wilh  their  own  parly ;  and  to  judge  there  is  more  or 
less  of  the  Spirit,  as  there  is  more  or  less  zeal  for  the  pro- 
piigning  the  interest  of  that  party  :  and  so  the  measures  of 
the  church  and  the  Christian  interest  are  mistaken ;  but 
especially  the  Spirit  of  Christ  most  of  all  mistaken  and 
misapprehended.  The  heats  and  fervours  which  some 
have  for  a  private,  little,  narrow  interest  of  their  own,  are 
taken  for  that  great,  large,  universalizing  Spirit  of  our 
Lord  Jesus  Christ,  that  in  all  communications  works  with 
the  greatest  sweetness  and  benignity,  and  disposes  the 
spirit  of  a  man  answerably  herein  to  itself. 

9.  It  is  to  be  considered,  that  we  are  more  apt  to  con- 
fine and  limit  our  eye  and  thoughts  unto  what  is  present, 
than  to  extend  them  to  what  is  future  ;  whether  the  present 
state  of  things  be  good  or  bad,  pleasing  to  us  or  unpleasing. 
For  if  the  state  of  things  be  good,  and  such  as  pleases  us, 
then  we  think  a  change  will  never  come;  our  mountain  is 
so  strong,  as  never  to  be  removed  :  and  if  it  be  bad,  we 
are  as  apt  to  despond,  that  things  must  be  always  just  as 
they  are  now,  that  it  can  never  be  belter. 

10.  Those  that  do  look  forward  unto  what  is  future,  if 
there  be  any  representation  set  before  them,  an)'  prospect 
of  what  is  more  pleasing  and  grateful  to  them,  are  more  apt 
to  be  curious  about  thecirtumsiances  of  such  an  expected 
state,  than  to  be  serious  in  minding  the  substantials  that 
do  belong  to  that  state  itself  And  that  vain  curiosity  to 
inquire,  joined  with  an  overmuch  boldness  in  some  persons 
to  determine  about  the  times  and  seasons,  when  such  and 
such  things  shall  be,  hath  certainly  been  no  small  preju- 
dice unto  the  interest  of  the  Christian  religion  in  our  days, 
upon  a  twofold  account.  The  disappointment  hath  dashed 
the  hopes  of  many  of  the  better  sort,  and  confirmed  the 
atheism  of  those  of  the  worst  sort.  Those  of  the  better  sort 
many  of  them  that  have  allowed  themselves  to  be  so  cu- 
rious and  bold,  curious  in  their  inquiries,  and  bold  in  their 
definitions  and  delerminalions;  when  they  have  found 
themselves  disappointed,  have  been  apt  to  conclude  con- 
cerning all  the  concernments  of  religion,  as  concerning 
those  wherein  they  have  found  themselves  disappointed; 
as  thinking,  that  their  imagination  was  as  true  as  the  Gos- 
pel about  these  things  :  and  so,  if  they  have  not  undergone 
the  shock  of  a  temptation  to  adhere  more  easily  and  loose- 
ly unto  the  Christian  profession  upon  account  of  such  dis- 
appointments, yet  at  least  their  spirits  have  been  as  it 
were  sunk  into  despondency,  because  they  relied  upon 
false  grounds,  and  which  could  not  sustain  a  rational  hope. 
And  then  the  atheists  and  infidels  have  been  highly  con- 
firmed in  their  scepticism  and  atheism,  because  such  and 


566 


THE  WORK  OP  THE  HOLY  SPIRIT  IN 


Serm.  II. 


such  have  been  so  confident  of  things,  wherein  they  have 
been  mi'^'Jiken  ;  and  because  they  pretended  to  have  their 
ground  fur  their  belief  and  expectation  out  of  the  Scrip- 
tures, therefore  those  Scriptures  must  sure  signify  nothing. 

These  things  being  considered,  and  we  having  the  case 
so  before  us,  as  these  things  taken  together  do  represent 
it ;  then, 

II,  That,  which  is  reasonable  to  be  designed  and  ex- 
pected in  discourses  of  this  nature,  and  concerning  such  a 
subject  as  we  have  here  before  us,  should  be  comprised 
within  such  particulars  as  these. 

1.  To  establish  the  belief  of  this  thing  in  the  substance 
of  it,  being  a  thing  so  very  plain  in  the  Scripture;  that 
there  shall  be  a  permanent  state  of  tranquillity  and  pro.s- 
perity  unto  the  church  of  Christ  on  earth.  So  much,  I 
doubt  not,  we  have  a  sufficient  ground  for,  in  the  word  of 
truth,  and  even  in  this  very  prophecy  which  this  Scripture 
hath  relation  to;  as  we  may  have  occasion  further  to 
show. 

2.  To  settle  the  apprehension  fully,  (that  we  should  aim 
at  on  both  sides ;  I  in  speaking,  and  you  in  hearing,)  of 
the  connexion  between  an  external  prosperity,  and  this  in- 
ternal flourishing  of  religion  in  the  church,  by  the  com- 
munication of  the  Holy  Ghost  in  larger  and  fuller  measures 
of  it:  the  connexion  of  these  with  one  another  reciprocally, 
so  as  that  there  can  never  be  an  externally  happy  state 
unto  the  cliurch  without  that  communication  of  the  Spirit ; 
and  that  with  it  there  cannot  but  be,  if  we  speak  of  the 
freeing  of  it  from  intestine  troubles,  which  will  be  the  only 
things  that  it  shall  be  liable  to  annoyance  from  in  all  like- 
lihood in  a  further  course  and  tract  of  time. 

Take  the  former  part  of  this  conne-xion,  that  is, — that 
without  such  a  communication  of  the  Spirit  an  external 
state  of  tranquillity  and  prosperity  to  the  church  can  never 
be ; — we  should  design  the  fixing  of  this  apprehension 
well:  for  certainly  they  are  but  vain  expectations,  fond 
wishes,  to  look  for  such  prosperity  without  reference  unto 
that  large  and  general  communication  of  the  Spirit.  Ex- 
perience hath  done  very  much  in  several  parts  of  the  world, 
if  we  had  no  prospect  nearer  us,  to  discover  and  refute  the 
folly  of  any  such  hope,  that  any  external  good  state  of 
things  can  inake  the  church  happy.  How  apparent  is  it, 
that  if  there  should  be  never  so  much  a  favourable  aspect 
of  time,  yet  if  men  are  left  to  their  own  spirits,  and  acted 
only  by  them,  all  the  business  will  presently  be  for  one 
person  to  endeavour  to  lurch  another,  and  to  grasp  and  get 
power  in  their  hands !  and  then  they  will  presently  run 
into  sensuality,  or  make  it  their  business  to  serve  carnal 
and  secular  interests,  grasping  at  this  world,  mingled  with 
the  spirit  of  it.  Thus  it  cannot  but  be,  it  must  be,  if  an 
effusion  of  the  Spirit  be  not  conjunct  in  time  with  any  such 
external  smiles  of  lime.  There  can  be  no  good  time  unto 
the  church  of  God,  without  the  giving  of  another  Spirit, 
his  own  Spirit.     That,  or  nothing,  must  make  the  church 


And  that  cannot  but  do  it ;  which  is  the  other  side  of 
the  connexion.  For  let  us  but  recount  with  ourselves, 
what  it  must  needs  be,  when  such  a  spirit  shall  be  poured 
forth,  as  by  which  all  shall  be  disposed  and  inclined  to 
love  God,  and  tadevote  themselves  to  him,  and  to  serve 
his  interest,  and  to  love  one  another  as  themselves,  and 
each  one  to  rejoice  in  another's  welfare,  so  as  that  the  good 
and  advantage  of  one  shall  be  the  joy  and  delight  of  all ! 
when  men  shall  have  no  designs  one  upon  another,  no 
endeavours  of  tripping  up  one  another's  heels,  nor  of  rais- 
ing themselves  upon  one  another's  ruins!  This  cannot  but 
infer  a  good  state  of  things,  excepting  what  may  be  from 
external  enemies.  It  is  true  indeed,  that  when  there  was 
the  largest  communication  of  the  Spirit  that  ever  was  in 
the  church,  yet  it  was  molested  by  pagans  :  but  then  it 
was  not  troublesome  in  itself,  it  did  not  contend  part  by 
part  with  itself  And  if  the  communication  of  the  Spirit, 
as  we  have  reason  to  expect  in  the  latter  days,  be  very 
general,  so  as  not  only  to  improve  and  heighten  the  church 
in  respect  of  internal  liveliness  and  vigour ;  but  also  to  in- 
crease it  in  extent,  as  no  doubt  it  will ;  then  less  of  trouble 
is  to  be  feared  from  without.  But  we  shall  still  be  miser- 
able, and  it  cannot  be  avoided  but  we  must  be  so,  if  with 
the  smiles  of  the  times  a  large  communication  of  the  Spirit 

*  Preaclied  May  ISth,  1678. 


be  not  conjunct.    It  is  also  to  be  designed  in  such  a  dis- 
course, 

3.  To  mind  more  what  is  substantial  in  that  good  state 
of  things,  whereof  we  speak,  than  the  circumstances  that 
belong  thereto ;  and  especially  than  the  lime  and  seascm, 
when  it  may  be  hoped  any  such  good  state  of  things  shall 
commence.  And  that  we  may  be  taken  off  from  toomuch 
busying  ourselves  about  that,"  I  shall  shut  up  all  with  two 
or  three  considerations  :  As, 

1st,  That  to  have  our  minds  and  hearts  more  .set  upon 
the  best  state  of  things  that  it  is  possible  the  church  should 
ever  arrive  to  on  earth,  than  upon  the  state  of  perfect  feli- 
city above,  is  a  very  great  distemper,  and  which  we  ought 
to  reckon  intolerable  by  any  means  to  indulge  ourselves  in. 
We  know,  none  of  us  can  live  in  this  world  but  a  little 
while  ;  and  that  there  is  a  state  of  perfect  rest  and  tran- 
quillity and  glory  remaining  for  the  people  of  God.  We  m 
have  therefore  no  pretence  for  being  curious  in  our  in- 
quiries about  what  time  such  or  such  good  things  may 
fall  out  to  the  church  of  God  in  this  world.  It  is  a  great 
piece  of  fondness  to  cast  in  our  own  thoughts,  Is  it  pos- 
sible that  I  may  live  to  see  it  1  For  ought  we  know, 
there  may  be  but  a  hand's  breadth  between  us  and  glory, 
if  we  belong  to  God  ;  to-morrow  may  be  the  time  of  our 
translation.  We  ought  to  live  in  the  continual  expectation 
of  dying,  and  of  coming  to  a  better  state  than  the  church 
can  ever  be  in  here.  It  argues  a  great  infirmity,  a  distem- 
per in  our  spirits,  that  we  should  reflect  upon  with  seve- 
rity, if  we  should  be  more  curious  to  see  a  good  state  of 
things  in  this  world,  than  to  see  the  best  that  can  ever  be, 
and  infinitely  better  than  we  can  think,  in  heaven.  And, 

2dly,  That,  as  for  that  part  of  the  good  condition  of  the 
church,  which  consists  in  the  communication  of  the  Spirit; 
so  much  of  it  as  is  necessary  for  us  we  may  have  at  any 
time,  if  we  be  not  wanting  to  ourselves,  and  are  of  those 
that  belong  to  God,  any  of  that  seed  that  by  this  Spirit 
have  been  raised  up  to  Christ.  It  must  be  our  fault,  if  we 
have  not  so  much  of  the  Spirit  as  is  requisite  for  our  com- 
fortable walking  with  God  in  this  world.  And  I  add 
hereupon, 

3dly,  That  that  which  is  common  to  all  times,  yea,  and 
common  both  to  time  and  eternity,  certainly  ought  to  be 
the  greatest  thing  with  us,  and  upon  which  our  hearts 
should  be  most  set.  Let  us  but  be  intent  upon  this,  to 
get  a  large  measure  of  the  Spirit  into  our  own  souls;  this 
may  be  had  at  any  time,  if  we  do  not  neglect  ourselves  and 
the  rules  that  God  hath  set  us  :  and  this  is  a  thing  com- 
mon to  time  and  eternity.  They  that  sow  to  the  Spirit, 
shall  of  the  Spirit  reap  life  everlasting.  Gal.  vi.  8.  And 
therefore  look  we  upon  things  according  to  the  proper  im- 
portance of  them,  and  what  they  carry  in  themselves.  Sure 
I  am,  that  without  much  of  the  Spirit  all  the  best  things 
that  this  world  can  afl!brd  me  will  never  do  me  the  least 
good :  1  may  be  a  great  deal  the  worse  for  them,  but  never 
a  whit  the  better.  But  if  I  have  much  of  this  Spirit,  things 
can  never  go  ill  with  me ;  I  shall  be  carried  through  what- 
ever hardships  shall  fall  to  my  share,  and  be  within  the 
compass  of  my  lot,  while  I  am  in  this  world,  and  never 
regret  the  thought  of  them,  when  once  I  arrive  to  the 
other  shore  ;  but  forget  all  these  troubles,  like  the  waters 
that  pass  away,  as  the  expression  is  in  Job  xi.  16. 


SERMON  II  * 

Such  things  having  been  forelaid,  we  may  adventure  to 
enter  upon  the  consideration  of  the  former  of  the  truths 
proposed,  viz. — That  there  is  a  state  of  tranquillity  and 
prosperity  appointed  for  the  church  of  God,  for  some  con- 
siderable tract  of  time  here  in  this  world. — And  concern- 
ing that,  there  are  two  things  that  I  shall  labour  to  evince 
to  you  :  1.  That  it  is  a  very  happy  and  prosperous  state, 
which  these  words  do  manifestly  import  and  refer  unto ; 
and,  2.  That  that  state  is  yet  future;  or  that  what  is  here 
predicted  concerning  it  is  not  yet  fulfilled. 

I.  That  it  is  a  very  happy  state  of  things  that  is  here 


Sebm.  II. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


567 


referred  unto,  is  plain  from  the  very  import  of  tlie  words  of 
the  text.  "  Neither  will  I  hide  my  face  any  more  from 
them."  What  can  we  conceive  desirable,  which  these  ex- 
pressions may  not  be  understood  to  signify  1  But  if  we  un- 
derstand them  to  signify  only  a  state  of  external  prosperity, 
(and  because  any  further  meaning,  which  the  words  in 
tliemselves  might  admit  of,  is  fully  carried  under  the  other 
expression  of  his  pouring  out  his  Spirit;  and  that  is  made 
casual  of  this,  and  nothing  can  be  a  cause  to  itself;  there- 
fore we  do  understand  them  only  of  outward  prosperity,) 
yet  surely  that  must  be  a  very  happy  and  prosperous  state, 
which  such  an  expression  is  chosen  to  signify;  that  God 
will  shine  upon  them  with  most  benign  aspects  of  provi- 
dence. What  can  go  amiss  with  a  people,  upon  whom  he 
doth  so  •? 

And  if  we  consider  the  reference  of  these  words  unto 
what  goes  before,  and  the  place  which  they  have  in  that 
series  of  discourse  with  which  they  stand  connected,  and 
wherein  they  make  a  part ;  it  will  be  very  evident  upon 
review,  that  they  have  reference  to  a  very  happy  state  of 
things  foretold.  If  you  consider  the  whole  book  of  these 
prophecies,  you  will  find,  that  any  thing  consolatory  unto 
this  people,  directly  and  properly  said  to  them,  except 
what  is  occasionally  here  and  there  let  fall,  dolh  but  begin 
with  the  36th  chapter.  The  former  chapters  of  this  book 
are  either  full  of  reprehensions  or  comminations  of  the 
people;  the  first  twenty-four  chapters  are  generally  taken 
up  so  ;  or  else  in  predictions  of  judgments  and  vengeance 
upon  their  enemies ;  (which  doth  collaterally  and  on  the 
by  import  favour  to  them  ;)  the  Edomites,  and  the  Egyp- 
tians, and  the  Amorites,  the  Moabites,  the  Philistines,  the 
Tyrians,  and  the  Sidonians.  Sundry  of  the  following 
chapters  after  the  twenty-four  first  are  taken  up  .so.  But 
these  four  lying  here  all  connected  together,  (the  36th, 
37ih,  38th,  and  39th,)  are  wholly  taken  up  in  comfortable 
predictions  unto  this  people,  speaking  of  their  happy  state 
in  themselves ;  though  also  the  destruction  of  such  ene- 
mies, as  did  most  stand  in  the  way  of  that  promised  felicity, 
is  here  and  there  interserted.  And  then  all  the  following 
chapters,  the  40th,  and  the  rest  to  the  end,  are  a  continued 
prophetical  and  emblematical  description  of  the  settled 
nappy  state,  wherein  they  should  be,  after  they  were  re- 
stored ;  as  in  the  description  of  the  meaning  and  biiilding 
of  the  city  and  temple  you  see  at  large.  And  if  we  should 
go  to  point  out  particular^?  to  you,  you  will  find,  that  such 
as  these  do  properly  and  fully  lie  up  and  down  in  these 
chapters  that  I  have  mentioned,  and  which  seem  to  be  all 
of  a  piece  congenerous  unto  one  another. 

1.  Their  reduction  from  their  captivity;  that  they  shall 
all  be  brought  back  and  gathered  out  of  the  several  heathen 
nations  of  the  world,  where  they  were  scattered  and  dis- 
persed to  and  fro. 

2.  The  reparation  of  all  desolation,  the  great  building  of 
their  wasted  cities. 

3.  The  great  fruitfulness  of  their  land.  I  will  not  direct 
you  to  the  particular  passages,  where  these  things  are 
mentioned ;  but  you  may  at  j-our  leisure  view  over  these 
chapters,  and  you  will  find  them  all. 

4.  The  great  multiplication  and  numerousness  of  their 
inhabitants. 

5.  Their  most  entire  victory  and  conquest  over  their 
most  potent  and  troublesome  enemies. 

6.  Their  entire  union  among  themselves,  under  one 
king ;  as  you  may  see  in  the  37th  chapter.  The  making 
of  that  scattered  people  entirely  one,  that  so  divided  people, 
so  broken  from  themselves,  Israel  and  Judah,  one  stick  in 
God's  own  hand.    And, 

7.  God's  owning  them  visibly  as  his  people,  and  taking 
them  anew  into  covenant  WMth  himsell,  having  pardoned 
their  iniquities,  and  cleansed  them  from  all  their  filthiness 
and  their  idols,  and  so  restored  the  relation  between  him- 
self and  them.  Certainly  the  concurrence  of  all  these 
things  cannot  but  make  a  very  happy  stale. 

II.  That  such  a  state  of  things  is  yet  future,  requires  to 
be  somewhat  more  at  large  insisted  on.  And  for  the 
evincing  of  it,  it  is  manifest  that  such  predictions  must 
have  a  signification  in  reference  unto  the  people  of  Israel, 
according  to  one  understanding  or  another  of  that  term  or 
name,  "  the  house  of  Israel."  And  we  can  have  but  these 
two   senses  to  reflect  upon ;  either  that  it  must  mean 


Jacob's  natural  seed ;  or  else  the  church  of  God  in  the 
world  in  common,  his  unii'ersal  church,  including  and 
comprehending  such  of  Israel  as  have  been,  or  at  anytime 
shall  be,  called,  and  brought  within  the  compass  of  the 
Christian  church.  Now  take  either  of  these  senses  of  that 
compellation,  and  I  suppose  it  capable  of  being  plainly 
enough  evinced,  that  such  a  happy  state  of  things  hath  not 
been  as  yet,  and  therefore  is  to  be  looked  upon  as  still 
future. 

1.  If  you  take  Israel  in  the  former  sense,  it  is  very  plain 
that  these  prophecies  have  not  been  accomplished  to  the 
natural  seed  of  Israel.     Particularly, 

1st,  That  people  have  never  been  entirely  restored  to 
their  own  land.  The  prophecy  concerning  the  dry  bones 
that  should  be  made  to  live,  in  chap,  xxxvii.  is  expressly 
said  to  concern  the  whole  house  of  Israel,  ver.  11.  But  it 
is  plain,  that  the  whole  house  of  Israel  in  the  literal  sense 
hath  not  been  restored.  What  became  of  the  ten  tribes 
we  do  not  know.  This  is  a  thing  about  which  there  is 
much  dissentation ;  but  none  that  I  can  tell  are  able  to 
determine  where  or  in  what  part  of  the  world  they  are. 
It  is  true  indeed  that  we  find  the  apostle  speaking  of  the 
piety  of  the  twelve  tribes,  Acts  xxvi.  7.  Our  twelve  tribes, 
instantly  serving  God  day  and  night,  hope  to  come  unto 
the  promise  of  the  resurrection.  But  that  can  only  be 
understood  to  mean,  either  that  Salmanazer,  when  he  car- 
ried away  the  ten  tribes,  left  some ;  and  yet  it  is  plain  that 
he  left  very  few,  insomuch  that  the  new  inhabitants  wanted 
some  to  instruct  them  in  the  manner  of  the  worship  of  the 
God  of  the  land;  or  that  some  few  might  return  of  the 
several  tribes,  here  and  there  one.  But  that  they  returned 
in  a  body,  we  have  no  reason  at  all  to  think  ;  and  so  this 
prophecy  hath  not  been  fulfilled  in  reference  to  the  main 
body  of  the  ten  tribes,  concerning  their  restitution,  and 
that  resurrection  that  is  imported  by  the  enlivening  into 
living  men  those  dry  bones. 

2ndly.  That  people  have  never' been  reunited  into  one 
people,  the  two  tribes  and  the  ten.  But  that  is  expre.ssly 
predicted  in  the  prophecy  of  the  two  sticks  made  one, 
Ephraim  or  Joseph,  and  Judah.  The  prophet  is  directed 
to  lake  two  sticks,  (chap,  xxxvii.)  emblematically  to  signify 
that  twofold  people,  of  the  ten  tribes,  and  the  two  tribes, 
and  these  sticks  are  represented  to  him  as  made  one  :  and 
the  Lord  tells  him  the  signification  of  the  prophecy  is  this, 
that  he  would  make  these  two  entirely  one  people.  It  is 
plain,  whatever  there  were  of  the  ten  tribes  that  did  return 
from  their  captivity,  they  never  came  into  a  union  with 
the  two  ;  but  they  were  so  much  divided  from  one  another, 
even  in  the  matter  of  religion,  that  we  see  by  what  is  re- 
corded in  John  iv.  that  a  Samaritan  woman  made  a  scru- 
ple to  give  a  little  water  unto  one  whom  she  took  for  a 
Jew,  tiiat  is,  our  Saviour  himself  And  they  were  so  much 
divided  upon  other  accounts,  consequently  upon  that  di- 
vision in  reference  to  matters  of  religion,  that,  as  one  of 
the  heathen  poets  says,  they  would  not  so  much  as  show 
the  way  to  one  that  was  not  of  their  religion ;  Non  mon- 
strare  rias^  eadem  nisi  sacra  colenti. 

3dly,  There  hath  been  no  such  signal  destruction  of 
their  enemies,  as  is  here  foretold,  in  the  chapter  where  the 
text  lies,  and  the  foregoing;  tho.se  enemies  that  are  spoken 
of  under  the  name  of  Gog  and  Magog.  I  shall  not  trouble 
you  with  the  variety  of  opinions  concerning  the  proper 
signification  of  those  names,  and  the  people  designed  by 
them;  but  whosoever  can  be  understood  by  them,  there 
hath  been  no  such  thing  accomplished  in  reference  to  the 
house  of  Israel  literally  taken,  as  the  prophecy  of  so  great 
a  destruction  doth  import.  Some  have  thought  the  suc- 
ces.sors  of  Seleiicus,  expressly  and  chiefly  Antiochus 
Epiphanes,  to  be  meant;  against  whom  the  people  of 
Israel  were  successful  in  their  wars  at  some  times.  But 
no  such  destruction,  as  comes  any  whit  near  the  terms  of 
this  prophecy,  can  ever  be  understood  to  have  befallen 
those  enemies.  There  is  not  the  least  shadow  nor  footstep 
of  such  a  way  of  destruction,  as  is  mentioned  in  chap, 
xxxviii.  That  they  should  be  destroyed  miraculously,  by 
hailstones,  by  fire  and  brimstone,  (ver.  22.)  that  there 
should  be  such  vast  multitudes  destroyed,  as  that  the  very 
weapons  should  serve  this  people  for  fuel  seven  years  to- 
gether, chap,  xxxix.  9,  10.  Certainly  take  Israel  in  the 
literal  sense,  and  understand  the  prediction  in  a  proper- 


S68 


THE  WORK  OP  THE  HOLY  SPIRIT  IN 


Serm.  II 


tionable  sense,  there  hath  been  no  such  thing  ever  yet  done 
and  past. 

4thly,  There  hath  been  no  such  city  built,  and  no  such 
temple  raised,  as  will  answer  the  descriptions  in  these  pro- 
phecies; as  is  most  apparent,  if  you  look  from  the  40th 
chapter  onward  to  the  end.  Especially,  that  there  should 
be  such  waters  issuing  from  the  temple,  rising  from  the 
sanctuary,  and  carried  in  a  great  river,  till  at  last  it  comes, 
after  so  vast  a  course  and  tract  of  running,  to  fall  into  the 
Dead  sea,  and  to  heal  those  waters.  Take  this  in  tlie 
literal  sense,  and  no  such  thing  hath  ever  been,  or,  lor 
aught  I  know,  is  ever  like  to  he ;  it  is  very  improbable  it 
should.  So  little  reason  there  is,  either  to  think  there  hath 
been  any  literal  accomplishment  of  these  things,  or  that  the 
literal  .sense  is  that  whereunto  we  are  to  adhere. 

5lhly,  It  is  expressly  said,  that  they  should  all  have 
David  to  be  their  king,  chap,  xxxvii.  24,  25.  This  cannot 
be  meant  literally.  It  was  impossible  he  should  be  their 
king,  that  was  dead  so  many  hundred  years  before.  Nor 
can  we  understand  the  prophecy  to  have  been  accom- 
plished in  reference  to  Israel  literally  taken;  for  suppose 
you  take  David  to  mean  Christ,  as  it  must  be  taken,  sure 
all  Israel  are  not  yet  become  Christians,  they  are  not  yet 
united  under  Christ.  And  therefore  it  is  more  than  evi- 
dent, that  according  to  the  literal  sense  of  Israel,  though 
we  should  take  the  things  prophesied  not  strictly  in  the 
literal  sense,  yet  they  cannot  be  understood  to  have  had 
their  accomplishment  yet. 

2.  If  we  go  the  other  way,  and  take  Israel  to  signify  the 
Christian  church,  and  so  not  to  exclude,  but  to  compre- 
hend, Israel  in  the  proper,  natural,  literal  sense,  being  be- 
come Christians,  so  many  of  them  as  have  been  so,  or  shall 
be  so ;  so  these  prophecies  have  not  yet  been  fulfilled. 
That  is,  in  reference  to  the  universal  church,  it  will  appear, 
that  it  haih  hivd  no  such  happy  state  as  these  prophecies 
do  amount  unto  ;  neither  in  point  of  degree,  nor  in  point 
of  duration  and  permanency. 

1st,  They  have  not  had  a  happy  stale  uijto  that  degree, 
that  is  imported  in  these  prophecies,  and  which  even  the 
text  itself  doth  summarily  import.  There  are  especially 
these  three  things  to  concur:  1.  The  destruction  of  their 
external  enemies  ;  3.  A  very  peaceful,  conipo.sed,  united 
state  of  things  among  themselves ;  and,  3.  A  very  lively, 
vigorous  state  of  religion.  Now  a  state  composed  and  made 
up  of  the  concurrence  of  these  three,  hath  not  befallen  unto 
the  church  of  God  as  yet.  There  hath  been  no  such  de- 
struction of  their  external  enemies,  as  can  be  understood 
to  amount  to  the  meaning  of  what  is  here  predicted  con- 
cerning that ;  no  such  victory  obtained,  as  this  destruction 
of  Gog  and  Magog  doth  import ;  no  such,  as  the  success 
and  issue  of  that  famous  battle  of  Armageddon,  which 
some  would  have  to  be  past ;  though  there  is,  after  that,  a 
later  destruction  of  Gog  and  Magog  manifestly  spoken  of 
in  the  20th  of  the  Revelations.  But  for  such,  as  would 
have  that  famous  battle  to  be  already  past ;  that  which 
they  pitch  upon  as  most  probable,  was  that  great  battle  be- 
tween Constantine  and  Maxentius ;  the  victory  of  the 
former  over  the  latter  by  less  than  an  100,000  men,  against 
the  other  opposing  him  with  almost  double  that  number. 
And  it  must  be  acknowledged,  that  that  was  a  very  great 
victory,  and  of  very  great  concernment  unto  the  Christian 
church  ;  but  no  way  at  all  correspondent,  either  unto  what 
is  foretold  concerning  the  thing  itself  in  these  prophecies 
of  Ezekiel ;  or  unto  the  consequent  events  upon  what  is 
said  of  the  battle  of  Armageddon,  in  Rev.  xvi.  16.  There 
was  no  such  continued  peaceful  stale,  that  did  ensue  to  the 
church  after  that  victory.  There  was  indeed  a  calm  and 
serenity  in  Constanline's  time,  mixed  with  a  great  deal  of 
internal  trouble  within  the  church  itself,  and  which  in- 
,  creased  upon  it  more  afterwards,  and  so  .still  unto  greater 
degrees  for  several  centuries  of  years;  as  we  shall  have 
occasion  to  take  notice  more  upon  another  head.  There 
was  no  such  flourishing  state  of  religion  that  did  ensue, 
answerable  to  the  expression  of  the  text,  "  I  have  poured 
out  my  Spirit  upon  them,  saith  the  Lord  God."  And  .so 
there  was  not  a  happy  state,  made  up  by  the  conjunction 
and  concurrence  of  the  things  which  must  concur.  There 
was  in  Constanline's  time,  and  after,  much  of  tranquillity, 
by  the  cessation  of  persecution  from  without ;  but  there 
was  less  of  the  life  and  vigour  and  power  of  religion.   That 


appeared  a  great  deal  more  eminently  in  the  suffering 
state  and  condition  of  the  church ;  and  prosperity  was  too 
hard  for  religion,  much  more  than  adversity  had  been;  as 
all,  that  know  any  thing  of  the  history  of  those  times, 
know.  There  hath  been  no  such  eminent  destruction  of 
the  church's  enemies;  no  such  internal  tranquillity  and 
peace  within  the  church  itself;  no  such  lively  vigorous 
flourishing  state  of  religion  by  the  pouring  forth  of  the 
Spirit;  there  hath  been  no  such  concurrence  of  these,  as 
to  make  up  that  measure  and  degree  of  happiness  to  the 
church,  that  is  here  plainly  foretold. 

2dly,  For  the  permanency  and  duration  of  such  a  happy 
state  of  things,  it  is  apparent,  that  they  fall  unspeakably 
short  of  making  any  thing  out  to  that  purpose,  who  would 
have  the  things  to  be  past  that  are  here  spoken  of  It  is  a 
duration  of  a  thousand  years;  that  seems  referred  unto  as 
the  measure  of  that  happy  state  that  is  here  foretold  ;  if 
you  compare  these  prophecies  of  Ezekiel  with  those  that 
seem  so  very  much  akin  to  them  in  the  book  of  the  Reve- 
lations, especially  the  20th  chapter.  Even  those,  that 
would  have  these  things  to  be  past,  do  acknowledge  these 
prophecies  to  refer  unto  one  time  and  one  state,  unlo  one 
sort  of  enemies,  and  unto  the  church  of  God  considered 
under  one  and  the  same  notion,  that  is,  the  Christian 
church.  But  the  difficulty  is  very  great  to  assign  the  be- 
ginning, and  consequently  the  period,  of  such  a  thousand 
years. 

For  ray  own  part,  I  will  not  assert  any  of  these  following 
things.  Either,  1.  That  that  thousand  years  doth  precisely 
and  punctually  mean  such  a  limited  interval  of  time ; 
however  more  probable  it  may  seem  that  it  doth  so,  anti 
though  it  be  confessed  to  do  so  by  them  that  would  have 
these  things  to  be  past.  Nnr,  2.  That  Christ  shall  person- 
ally appear,  as  some  are  bold  to  assert,  at  the  battle  of  Ar- 
mageddon ;  and  that  he  shall  personally  reign  afterwards 
upon  the  earth  for  a  thousand  years.  Nor,  3.  That  there 
will  he  any  resurrection,  before  that  time  do  commence,  of 
the  bodies  of  departed  saints.  Nor,  4.  That  the  happiness 
of  that  time  shall  consist  in  sensual  enjoyments ;  which  was 
the  conceit  of  Cerinthus  and  his  followers;  and  which 
caused  the  Millenaries  to  pass  under  the  name  of  so  odious 
a  sect  of  old,  by  those  who  had  taken  notice  of  them, 
Epiphanius,  and  Austin  after  him,  and  others;  for  they 
reckoned  the  felicity  of  those  times  should  very  much  con- 
sist in  a  voluptuous  life,  that  persons  should  have  every 
thing  to  the  full  that  should  be  grateful  to  their  sense,  all 
opportunity  to  indulge  appetite,  and  the  like.  And  least 
of  all,  5.  That  in  this  state  of  things  the  saints,  as  such, 
shall  have  any  power  or  right  given  them  in  the  properties 
of  other  men  ;  or  that  there  shall  be  a  disturbing  and  over- 
turning of  ranks  and  orders  in  civil  societies.  I  don't 
think,  that  any  of  these  things  are  confidently  to  be  assert- 
ed ;  and  for  the  two  last,  they  carry  no  other  face,  than  of 
things  to  be  abhorred  and  detested. 

But  I  conceive  that  thousand  years  to  intend  a  very  long 
and  consideraljle  interval  or  tract  of  time,  wherein  the  state 
and  condition  of  the  church  shall  be  peaceful  and  serene 
and  happy;  but  especially,  (as  we  shall  have  occasion 
more  to  show  hereafter,)  by  a  large  communication  of  the 
Holy  Ghost,  that  shall  make  men  have  very  little  mind  to 
this  world,  and  very  little  seek  such  a  thing  as  serving 
secular  interests,  and  pleasing  and  gratifying  their  senses 
and  sensual  inclinations. 

And  that  this  state  of  things  is  not  yet  past.  So  much, 
I  think,  we  may  with  some  confidence  assert;  that  is, 
there  is  not  such  a  state  of  things,  of  such  a  constitution 
as  that  whereof  you  have  heard,  that  hath  been  in  any  such 
permanency,  as  that  thousand  years,  though  not  strictly 
taken,  yet  must  rationally  be  understood  to  signify.  They, 
that  would  have  such  a  thousand  years  to  be  already  past, 
are  in  very  great  difficulties  about  the  commencement  of  it. 
Some  would  have  it  to  begin  with  the  beginning  of  Con- 
stanline's reign,  and  so  to  end  proportionably  from  that 
day  to  a  thousand  years  strictly  ;  for  just  so  much  time. 
And  others  would  place  the  beginning  of  that  time  a  con- 
siderable while  after;  a  hundred,  or  a  hundred  and  forty, 
or  a  hundred  and  fifty  years  after ;  that  is,  from  the  lime 
of  the  taking  and  sacking  of  Rome  by  Alaricus  and  his 
Goths;  or  by  Gensericus  and  his  Vandals;  until  which 
destructions,  the  latter  especially,   Rome  did  continue 


Serm.  III. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


569 


pagan  though  the  empire  was  in  Christian  hands ;  and 
that  therefore  this  thousand  years,  wherein  Satan  is  said 
to  be  bound,  began  after  that  paganism  was  quite  extirpat- 
ed and  banished  from  Rome ;  and  yet  those  that  go  that 
way,  still  more  incline  to  the  former  account.  If  so,  cer- 
tainly such  things  must  be  acknowledged  to  have  fallen 
wilhm  the  compass  of  the  thousand  years,  as  the  limits  of 
them  are  set  among  themselves,  as  we  would  think  very 
ill  to  agree  with  a  state  of  things,  wherein  Satan  should  be 
bound.  According  to  the  former  account,  that  persecution 
by  Julian  must  come  within  it ;  it  is  true  indeed  that  was 
not  of  long  continuance,  nor  very  bloody ;  but  a  nuiecnla, 
(as  Athanasius  said  of  it,)  that  would  soon  pass  over;  yet 
it  was  a  very  manifest  prejudice  that  he  did  to  the  Christ- 
ian interest,  by  those  cunning  arts  he  used  in  his  time ;  far 
more  prejudice,  than  had  been  done  it  by  the  bloody  per- 
secutions of  former  times ;  as  may  sufficiently  appear  by  a 
view  of  the  slate  of  things  in  those  days,  when  it  was  not 
so  much  as  permitted  the  children  of  Christians  to  be 
taught  any  of  the  learned  languages.  They  were  par- 
ticularly forbidden  to  be  taught  the  Greek,  upon  which  oc- 
casion I  remember  Gregory  Nazianzen  hath  this  expres- 
sion, "  But  I  hope  though  we  may  not  speak  Greek,  we  may 
be  allowed  to  speak  truth  ;  and  while  we  may  be  allowed 
to  do  so,  as  long  as  we  have  tongues,  we  will  never  forbear 
speaking."  But  it  was  a  great  check,  that  was  put  upon 
the  interest  of  Christianity  by  that  means ;  and  very  un- 
likely to  be  so  soon  after  the  commencement  of  the  thou- 
sand years.  And  besides  that,  all  the  dreadful  persecution 
of  the  orthodox  by  the  Arians  immediately  falls  in ;  "  who 
persecuted  the  orthodox,"  (as  one  speaks  writing  of  those 
times,)  "savins  ct  durivs,  a  great  deal  more  harshly,  more 
severely,  more  horridly,  than  ever  the  pagans  had  done  be- 
fore them ;  when  even  all  the  world  was  against  Athanasius, 
and  he  alone  was  forced  to  sustain  the  brum  of  the  whole 
world ;"  very  unlike  to  a  time,  wherein  the  devil  wa.s  bound ! 
And  tlien  falls  in  with  the  same  time  that  strange  and  por- 
tentous growth  of  the  Mahometan  religion  ;  and  was  that, 
too,  while  Satan  was  bound  1  And  in  the  Christian  church, 
the  greatest  tyranny  among  the  church-governors,  the 
greatest  stupidity  for  several  centuries  of  years  among  the 
priests  and  clergy,  the  greatest  viciousness  and  debaucherv 
among  the  generality  of  people,  that  we  can  possibly  tell 
how  to  frame  an  imagination  of.  Besides,  that  within  the 
same  compass  of  time  must  fall  out  the  bloody  massacres 
of  the  poor  Waldenses,  about  the  Uth.  12th,  and  13lh 
centuries.  Certainly,  if  all  this  while  Satan  was  bound, 
we  can  never  think  of  a  time  when  he  was  loose.  And 
therefore,  in  point  of  permanency,  there  hath  not  been  no 
such  continuing  happy  state  to  the  church,  as  yet  past  and 
over,  which  these  predictions  do  most  plainly  refer  unto. 
And  therefore  we  have  the  thing  first  proposed  I  conceive 
in  good  measure  cleared,  that  there  is  a  state  yet  to  come 
of  very  great  tranquillity  and  prosperity  to  the  church  of 
God  for  some  considerable  tract  of  time. 

I  cannot  now  stand  to  apply  this  according  to  what  it 
challenges  ;  these  two  things  1  shall  only  for  "the  present 
hint  to  you. 

1.  This  being  a  matter  revealed  in  the  word  of  God,  our 
faith  ought  to  have  an  exercise  upon  it.  We  should  be- 
lieve, that  there  is  such  a  state  of  things  yet  to  come,  and 
have  affections  raised  in  our  hearts  proportionable'unto 
such  a  revelation.  It  would  be  unrea.sonable  to  say,  that 
we  are  to  be  affected  with  nothing  but  what  is  present,  and 
comes  under  our  notice  by  way  of  experience,  our  own 
experience,  contrary  to  the  temper  which  Abraham  dis- 
covered, who  rejoiced  in  the  foresight  of  Christ's  day,  than 
so  very  far  off.  Abraham  rejoiced  to  see  my  day;  and  he 
saw  it,  and  was  glad,  John  viii.  5G.  We  should  foresee 
such  a  state  of  things  with  gladness;  our  hearts  should 
be  comforted  upon  the  apprehension  of  it.  If  we  can  have 
no  enjoyment  of  future  mercies  that  are  designed  unto 
the  church  of  God,  how  should  there  have  been  any  enjoy- 
ment of  past  mercies  unto  them  that  have  lived  long  after  1 
We  find  that  to  have  been  the  temper  of  the  people  of  God 
of  old,  that  they  have  much  enjoyed  and  lived  upon  ancient 
mercies,  mercies  long  ago  past ;  as  you  may  see  in  such 
memorials  as  you  have  in  the  105th  and  106th  Psalms,  and 
in  other  places  of  Scripture.  I  will  remember  the  years  of 
*  Prcaclied  May  22, 167S. 


the  right  hand  of  the  most  High,  Psalm  Ixxvii.  10.  What 
triumphs  and  exultations  do  you  oftentimes  meet  with,  in 
the  book  of  Psalms,  upon  the  account  of  the  destruction 
of  Pharaoh  and  his  Egyptians  in  the  Red  sea,  and  the 
conduct  of  the  people  of  Israel  through  the  wilderness'! 
Why,  if  memory  will  serve  to  fetch  former  mercies  into 
our  present  enjoyment,  certainly  faith  should  serve  to  fetch 
future  mercies  into  our  present  enjoyment  too,  and  give  us 
the  taste  and  relish  of  them. 

We  should  take  encouragement  hence  against  the  pre- 
sent horrid  atheism  and  wickedness,  that  doth  so  affront 
the  interest  of  religion  at  this  day.  We  are  too  much  apt 
to  pass  our  judgment  upon  things  by  very  undue  mea- 
sures ;  to  judge  by  the  present  sight  of  our  own  eye,  that 
that  is  well  which  we  apprehend,  or  which  carries  a  sen- 
sible appearance  with  it  of  being  well  for  the  present ;  but 
to  forget,  that  it  is  always  somewhat  future,  that  must  give 
a.  determination  unto  that  which  is  simply  best  or  other- 
wise ;  that  a  judgment  is  not  to  pass,  till  we  come  to  the 
end  of  things,  till  we  see  what  will  become  of  matters  in 
their  final  issue.  There  will  be  a  day  of  distinguishing, 
even  in  this  world,  in  point  of  the  external  favours  of  pro- 
vidence, between  them  that  fear  the  Lord,  and  them  that 
fear  him  not.  And  though  now  the  spirit  of  atheism  be 
in.solent,  so  as  it  never  was  in  any  age,  no  not  so  much  in 
any  pagan  nation  ;  and  that  where  the  Christian  name  is 
professed,  even  amongst  our.selves  ;  do  we  think  therefore 
that  atheists  and  their  religion  shall  carry  the  cause'!  No: 
if  we  will  but  frame  to  ourselves  the  prospect,  which  the 
word  of  God  gives  us  an  advantage  and  warrant  to  do,  it 
would  guide  our  judgments  much  another  way  ;  to  think, 
that  that  must  need  be  the  better  side  and  the  better  part, 
which  shall  be  successful  and  prevailing  at  last.  It  is 
most  eligible  to  be  on  that  side  which  shall  finally  prosper, 
when  God  comes  to  lay  claim  to  us,  to  challenge  our  help 
in  bearing  a  witness  to  his  name  and  truth  and  holy  ways: 
"  Come,  who  will  take  part  with  me  against  an  ungodly 
race  of  men  1  Who  will  be  religious  in  this  irreligious 
age  1  Who  fear  God,  when  it  is  counted  mat;er  of  re- 
proach, and  an  argument  of  a  weak  and  crazy  spirit,  for 
men  to  fear  and  dread  an  invisible  Being  V  It  would  help 
your  resolution  much,  would  you  think  in  this  case,  that 
there  w-ill  he  a  time  when  God  shall  be  visibly  owned  in 
the  world,  and  when  it  shall  cease  to  be  a  reproachful  thing 
to  be  a  religious  man,  a  fearer  of  the  Lord. 


SERMON  III.* 

We  have  spoken  already  of  this  proposition, — That  there 
is  a  state  of  very  great  prosperity  and  tranquillity,  for  a 
considerable  tiact  of  time,  appointed  for  the  church  of  God 
on  earth. — We  have  o.Tered  several  things  to  assert  the 
truth  of  it;  and  made  some  use  of  it,  to  recommend  it  as 
a  fit  object  to  be  entertained  by  our  failh ;  and  that  we 
should  lake  encouragement  from  it  against  the  prevailing 
athei.sm  and  wickedness  of  this  apostate  world,  which  hath 
borne  so  much  sway  in  it  through  many  ases,  upon  that 
prospect  which  this  truth  gives  us,  of  a  time  and  slate  of 
things,  wherein  it  shall  cease  to  be  so,  wherein  religion 
shall  lift  up  the  head,  and  outface  the  wickedness  of  a  cor- 
rupt and  depraved  race  of  men  ;  when  this  very  earth  it- 
self, that  hath  been  the  state  of  God's  dishonour  through 
so  long  a  tract  of  time,  shall  be  the  state  of  his  glory. 

But  here  some  may  be  apt  to  say  ; — "  To  what  purpose 
is  all  this,  when  no  hope  is  given  us  of  seeing  any  such 
good  slate  of  things  in  our  daysl  If  we  are  not  encouraged 
to  expect,  with  our  own  eyes,  to  see  such  a  happy  state  of 
things,  had  not  we  as  good  take  all  our  comforts  and  en- 
couragements from  the  expectation  of  a  judgment-day  to 
come,  and  an  eternal  state  1  What  doth  it  signify  to  have 
any  representation  made  to  us  of  a  good  stale  of  things  on 
earth,  which  we  are  told  it  is  likely  we  shall  fare  never 
the  better  for  V 

This  is  a  thing  that  requires  to  be  distinctly  discussed; 
and  therefore  I  shall  spend  some  time  upon  it. 


S70 


THE  WORK  OP  THE  HOLY  SPIRIT  IN 


Serm.  111. 


1.  The  exception  would  lie  as  much  against  the  putting 
of  any  of  these  things  into  the  Bible,  till  at  least  immedi- 
ately before  the  lime  when  they  should  be  accomplished 
and  fulfilled.  And  so  it  is  an  insufferable  reflection  upon 
the  Divine  wisdom,  that  hath  thought  tit  that  such  an  ac- 
count of  things  should  be  given  for  so  long  time  previous 
unto  their  accomplishment  or  actual  taking  place.  And, 

2.  It  is  no  prejudice  at  all,  against  our  receiving  encou- 
ragement and  having  our  spirits  fortified  against  the  athe- 
ism of  a  wicked  world  by  this  prospect,  that  we  may  re- 
ceive such  encouragement  also  by  the  consideration  of  a 
judgment  to  come  and  an  eternal  stale.  For  do  not  we 
know,  that  sundry  uses  may  be  made  of  many  doctrines, 
as  one  and  the  same  truth  may  be  proved  by  sundry  me- 
diums 1  What  prejudice  doth  it  do  an  honest  cause,  if  one 
can  produce  twenty  arguments  to  prove  the  same  truth, 
and  so  all  result  into  one  conclusion  I  We  reckon  the  truth 
is  fortified  and  confirmed  by  it  so  much  the  more.  And  if 
there  are  sundry  truths,  if  never  so  great  a  variety  of 
truths,  that  all  meet  as  it  were  in  one  point,  and  produce 
the  same  good  frame  and  temper  iu  our  hearts,  is  that  a 
prejudice  to  us  1  I  hope  it  is  so  much  the  more  an  advan- 
tage.    But  that  which  I  shall  mostly  insist  upon  is,  that — 

3.  That  same  question  of  inquiry,  "  To  what  purpose  is 
it,  that  we  should  hear  of  such  things,  when  there  is  no 
hope  given  us  to  see  them,  or  that  they  should  be  brought 
about  in  our  time  V  This  question,  I  say,  there  is  no  seri- 
ous, considering,  well-tempered  Christian,  but  is  best  capa- 
ble of  answering  it  out  of  his  own  heart.  He  doth  but 
need  to  consult  with  his  own  heart,  when  he  is  himself 
and  in  his  right  mind,  and  he  will  see  enough  even  out  of 
his  own  spirit,  froiu  whence  to  answer  the  inquiry,  and  to 
say  all  that  needs  to  be  said  in  reference  to  it. 

To  make  that  out ;  it  is  obvious  to  our  notice,  that  there 
are  two  extremes,  (and  therefore  both  of  them  bad  enough, 
as  all  extremes  naturally  are,)  from  whence  any  such  in- 
quiry can  be  supposed  to  proceed.  A  man  may  say,  "  To 
what  purpose  is  it  V  either  from  stupidity  and  unconcern- 
edness,  as  thinking  they  need  not  concern  themselves  aboiU 
any  thing  that  is  not  likely  to  fall  within  the  compass  of 
their  own  time  ;  or  from  fretfulness,  a  vexatious,  discon- 
tentful  temper  of  spirit,  upon  having  a  prospect  of  such 
things  set  before  them,  as  they  have  no  encouragement  it 
may  be  to  think  they  shall  see.  Now  a  sound  and  good 
temper  and  complexion  of  soul  hath  that  in  it.self,  which 
would  obviate  and  avoid  both  these  extremes,  and  let  us 
see  sufficient  reason  for  these  two  things  in  opposition  to 
them;  to  wit,  1.  The  entertainment  of  such  a  truth  with 
due  complacency,  notwithstanding  we  have  no  expectation 
to  see  the  accomplishment  of  it  in  our  time  ,  -.upposing  we 
have  no  such  expectation.  And,  '2.  To  admit  the  delay  of 
that  accomplishment  with  composedness  and  quietude  of 
mind,  so  as  not  to  be  disturbed  in  our  own  spirits  with 
that  delay,  though  such  things  may  not  receive  a  speedy 
and  sudden  accomplishment  according  to  our  desire.  The 
former  of  these  would  enable  us  to  malce  a  due  use  of  such 
a  truth  as  this  ;  and  the  latter  would  keep  us  from  abusing 
it.  By  the  former,  we  should  be  enabled  to  savour  and 
relish  it  with  complacency,  aud  so  as  to  get  good  out  of  it ; 
and  by  the  latter,  to  avoid  the  getting  of  hort,  have  our 
hearts  fenced  and  fortified  against  any  prejudicial  impres- 
sions thereby.  Wherefore  these  two  things  I  shall  labour 
to  make  out  to  you,  that  there  are  certain  principles  in 
every  gracious  and  well-complexioned  soul,  that  wiW,  first, 
enable  it  to  take  complacency  in  such  a  truth  as  this,  for 
the  substance  of  it ;  and  that  will,  secondly,  compose,  so  as 
not  to  admit  of  disturbance  by  the  delay  of  its  accomplish- 
ment ;  even  notwithstanding  it  to  be  supposed  that  we  are 
never  to  see  it  in  this  world  ourselves  and  with  our  own  eyes. 

First,  There  are  such  principles  as  these,  that  have  a 
tendency  to  make  such  a  truth  savoury  to  us ;  notwithstand- 
ing it  be  supposed,  that  we  shall  not  see  it  fulfilled  in  this 
■world  ourselves. 

1.  A  principle  of  self-denial.  That  will  signify  a  great 
deal  to  this  purpose.  And  you  will  know,  there  is  nothing 
more  deeply  radical  in  the  whole  frame  of  practical  reli- 
gion and  godliness,  than  that  is.  But  certainly,  if  a  man 
be  of  a  self-denying  spirit,  he  will  be  able  to  take  com- 
placency in  somewhat  else,  than  what  doth  respect  his  own 
personal  concernments.  And  is  it  not  a  most  unsufTerable 


thing,  if  a  man  should  not  1  What !  would  I  fancy  this 
great  world  made  for  me  ;  and  that  all  the  mighty  wheels 
of  providence,  that  roll  and  are  kept  in  motion  from  time 
to  time,  are  all  moved  with  reference  to  me ;  to  give  me  a 
gratification  and  content  according  to  the  wish  of  my  heart  I 
What  an  insolent  thing  is  so  private  and  selfish  a  spirit  as 
that ! 

2.  A  just  concern  for  posterity  would  make  such  a  truth 
savoury.  And  certainly  there  is  no  well-tempered  soul  des- 
titute of  that  principle.  Grace  doth  in  this,  as  well  as  it 
doth  in  many  other  things,  graft  upon  the  stock  of  nature. 
You  know  it  is  natural  with  men,  upon  a  consciousness  of 
mortality  and  a  desire  of  immortality,  when  they  find  they 
can  live  no  longer  in  their  persons,  to  desire  to  live  in 
their  posterity,  those  that  shall  come  after  them :  and  it  is 
a  great  solace  that  they  naturally  take  in  the  hope  of  doing 
so.  Now  when  grace  comes  to  graft  upon  this  natural 
stock,  would  not  the  spirit  of  a  man  be  disposed  to  take  a 
great  solace  in  the  hope  and  expectation,  that  those  that 
shall  come  after  him  shall  live  in  a  better  state  upon  reli- 
gious accounts,  than  we  have  done  in  our  days,  or  may  be 
likely  to  do  ■?  If  such  a  principle  as  this  be  not  to  obtain 
and  take  place  and  have  an  influence,  what  would  you 
make  of  all  the  promises  that  were  given  to  Abraham  and 
Isaac  and  Jacob  concerning  their  seed,  so  long  before  the 
accomplishment  of  many  of  them  1  What  can  all  these  pro- 
mises signify,  but  upon  the  supposition  of,  and  in  a  way 
of  accommodation  to,  such  a  principle "!  You  see  how  sa- 
voury and  tasteful  what  God  had  told  David  concerning 
his  house  and  posterity  in  aftertimes  was  to  him  :  be  was 
not  so  stupid,  as  not  to  be  moved  with  any  thing  of  that 
kind  ;  but  he  is  as  a  person  in  an  ecstasy,  a  rapture,  upon 
it,  2  Sam.  vii.  19,  20.  "  Thou  hast  spoken  concerning  thy 
.servant's  house  for  a  great  while  to  come ;  and  is  this  the 
manner  of  man,  O  Lord  God  1  And  what  can  David  say 
more  unto  thee  V  It  was  a  great  solace  to  good  Jacob,  old 
Israel,  when  he  was  now  even  next  to  death,  to  think  of 
what  should  ensue  in  reference  to  his  posterity  and  seed, 
when  he  was  gone.  "  I  die,  (saith  he,)  but  God  shall  be 
with  you,"  Gen.  llviii.  21.  And  do  not  we  think  it  were  a 
good  spirit  in  ourselves,  if  we  could  he  of  the  same  mind  % 
Why,  though  we  all  die,  God  shall  be  with  them  that  suc- 
ceed I  If  they  shall  come  into  that  land,  which  our  eyes 
shall  not  behold,  what !  can  we  so  put  off'  man  and  Christ- 
ian both  together,  as  to  take  no  complacency  in  the  fore- 
thoughts of  what  good  those  that  may  come  after  may  be- 
hold and  enjoy,  though  we  enjoy  it  not.  It  was  a  high 
pleasure,  that  seems  to  be  expressed  in  the  contemplation 
of  the  future  good  of  following  generations,  by  the  Psalm- 
ist, in  Ps.  cii.  18.  A  people,  which  shall  be  created,  shall 
praise  the  Lord.  He  was  very  well  pleased  to  think  of 
that,  though  it  were  then  a  time  of  very  great  affliction  ;  as 
you  see  the  title  of  that  psalm  doth  import ;  whether  the 
time  present,  or  the  time  prophesied  and  foretold  of:  for 
the  psalm  is  a  prayer  of  the  afflicted,  when  he  pours  out  his 
.soul  to  God,  as  there  vou  have  it.  While  they  are  languish- 
ing in  all  that  afllic'tion  and  trouble,  which  they  are  sup- 
posed then  to  be  under  ;  yet  they  are  pleased  to  think  of  a 
generation  to  come,  a  people  yet  to  be  born,  yet  to  be  created, 
that  shall  praise  God  and  rejoice  in  his  great  goodness. 

3.  A  loyal  and  dutiful  love  unto  the  blessed  God  himself, 
and  concern  for  his  interest,  tends  to  make  such  a  truth  sa- 
voury, though  the  accomplishment  of  it  we  may  perhaps 
never  see  in  this  world.  Was  that  heart  ever  touched  with 
a  dutiful  sense  ot  his  interest,  that  would  not  be  pleased 
to  think  of  his  being  giorified  highly,  upon  the  same  stage 
where  he  ha,s  been  so  insolently  afl"ronted  and  provoked  for 
so  long  a  time  ?  It  was  an  inexpressible  plea.sure,  that 
seems  to  have  gone  with  such  expressions,  as  these  that 
we  sometimes  meet  with  ;  "  Be  thou  exalted,  O  God,  aboias 
the  heavens,  and  thy  glory  above  all  the  earth  ;"  as  we  find 
in  Psal.  cviii.  5.  and  in  many  expressions  scattered  up  and 
down  the  Scripture  of  like  import.  A  truly  pious  soul 
would  be  mightily  concerned,  that  God  should  at  one  time 
or  other  have  the  ju.sf  attribution  and  revenue  of  glory  paid 
him,  which  is  to  arise  out  of  this  part  of  his  creation,  this 
lower,  lapsed  part.  Considering  now,  how  mean  and  low 
and  wretched  a  place  soever  this  world  is,  yet  it  is  a  part 
of  the  creation  of  God,  and  there  is  a  revenue  of  glory  due 
to  him  out  of  it :  who  would  not  take  complacency  in  the 


Serm.  III. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


571 


thoughts  of  a  lime,  when  it  shall  be  gathered  up  and 
brought  in,  when  the  name  of  God  shall  be  glorious  on 
the  earth,  every  knee  bowing  to  him,  and  every  tongue 
confessing  to  him ;  that  at  least  it  should  more  generally 
be  so,  than  it  hath  hitherto  been  1 

4.  A  compassionate  regard  to  the  souls  of  men  hath 
still  the  same  tendency  to  make  us  relish,  with  a  great 
deal  of  pleasure,  the  forethoughts  of  such  a  stale;  where- 
in religion,  that  hath  been  so  much  under  reproach  for  so 
long  a  tract  of  time,  shall  be  a  creditable  thing,  lift  up  the 
head  with  honour,  and  outface  insolent  atheism  and  wick- 
edness. If  we  consider  this,  as  that  wherein  the  souls  of 
men  are  concerned;  it  cannot  but  be  highly  grateful  to  us 
to  contemplate  such  better  days  to  come.  For  by  how  ma- 
nifest experience  doth  it  appear,  that  such  a  state  of  things, 
wherein  religion  is  a  reproach,  endangers  and  ruins  mul- 
titudes of  souls  every  where  1  How  many  are  jeered  and 
flouted  out  of  their  religion,  where  there  have  been  only 
some  lighter  tinctures  of  it  upon  their  spirits,  or  only  some 
half  inclinations  towards  it;  while  it  is  reckoned  matter 
of  reproach  to  be  a  fearer  of  the  great  God  ;  when  to  be  a 
professed  devotee  unto  the  Sovereign  Majesty  of  heaven 
and  earth,  to  avow  an  awe  and  dread  of  invisible  powers, 
is  looked  upon  as  an  argument  of  a  weak  and  effeminate 
mind ;  and  when  it  goes  for  pure  fanaticism  for  any  to 
pretend  to  stand  in  awe  of  an  invisible  Ruler  1  It  is  ma- 
nifest, what  multitudes  of  souls  are  insnared  unto  perdi- 
tion, even  by  the  shame  and  reproach  and  fear  of  men, 
that  religion  hath  been  assaulted  with  in  many  ages,  but 
never  more  than  in  our  own.  And  is  it  not  grateful  and 
pleasant,  to  forelhink  of  such  a  time  and  slate  of  things, 
after  that  the  prince  of  the  darkness  of  this  world  hath 
been  by  such  variety  of  arts  and  methods  imposing  upon 
souls  to  their  ruin;  to  think,  I  say,  of  any  lime,  wherein 
he  shall  be  bound,  and  the  word  of  God  at  liberty,  and  run 
and  be  glorified,  without  any  kind  of  let  or  restraint; 
wherein  elTectual  endeavours  shall  every  where  be  set 
afoot  for  ihe  rescuing  of  souls  from  the  common  ruin  1 
Surely  a  just  and  generous  love  of  mankind,  refined  and 
spiritualized  as  it  ought  to  be  in  all  our  hearts,  would,  even 
upon  that  account  and  by  its  own  natural  tendency,  make 
the  fore-thoughts  of  such  a  state  of  things  ven,'  grateful ; 
and  very  much  commend  such  a  truth  to  our  acceptance 
and  entertainment ;  notwithstanding  Ihe  supposition,  that 
we  see  the  accomplishment  of  no  such  thing  in  our  time. 
But  we  are  to  show  further,  that— 

Secondly,  There  are  principles  also  in  every  gracious 
person,  that  tend  to  compose  his  spirit,  so  as  that  it  shall 
not  be  disquieted  by  the  delay  of  its  accomplishment ;  and 
so  will  by  ihis  means  prevent  such  a  truth  from  being 
abused  ;  or  procure,  that  there  shall  be  no  evil  and  hurt- 
ful impressions  made  upon  our  spirits  by  it.  For  of  that 
there  is  real  danger;  that,  having  the  prospect  of  such  a 
state  of  things  before  our  eyes,  and  yet  no  hope  that  we 
shall  see  the  accomplishment  of  it  in'our  own  time,  vexa- 
tion and  discontent  and  secret  frettings  should  be  provoked 
thereby.  Therefore  we  will  show  al.so,  that  there  are 
principles  contained  in  a  right  temper  and  conslitution  of 
soul,  that  will  avoid  that  great  extreme,  as  well  as  thai  of 
a  stupid  unconcernedness ;  and  compose  us  unio  a  due 
comporting  with  the  delay  of  the  accomplishment  of  such 
things  whereof  we  have  'the  prospect  in  such  predictive 
scriptures.    As, 

1.  A  right  and  well-complexioned  faith  concerning  these 
things  hath  a  tendency  to  make  us  brook  the  delay  of  the 
accomplishment,  without  any  hurtful  resentments  of  it,  so 
as  to  be  discomposed  in  our  spirits  therebv.  For  it  is  the 
nature  of  such  a  faith  to  feed  upon  the  substance  of  things, 
and  not  to  exercise  itself  so  much  about  the  minuler  mat- 
^ters,  and  those  that  are  of  mere  circumstance.  That  is  ra- 
ther belonging  to  the  mean  principle  of  sense  ;  which  can 
tell  how  to  converse  with  nothing  but  what  is  present,  and 
appears  clothed  with  all  the  circumstances  of  a  present 
event.  But  faith  is  not  so  narrow  or  confined  a  principle. 
It  can  tell  how  to  converse  with  objects  that  are  in  them- 
selves valuable,  so  as  to  unclothe  them  of  present  circum- 
stances, and  to  consider  them  more  abstractly  a.s  lying  in 
themselves,  and  to  enjoy  the  real  gain  that  is  in  them, 
without  limiting  or  determining  them  unto  this  or  that 
time,  or  such  or  such  other  circumstances  that  do  accom- 


pany them  in  their  existence.  Faith  can  tell  how,  while 
we  are  here  upon  earth,  to  fly  to  heaven  for  us,  and  to 
walk  to  and  fro  in  the  invisible  regions,  and  to  fetch  us 
down  comforts  and  consolations  from  thence.  And  if  it 
can  forage  into  all  eternity,  much  more  may  it  into  a  little 
future  time,  so  as  to  fetch  us  what  is  relieving  and  com- 
fortable from  thence,  according  lo  what  such  futurity  doth 
contain  in  it  for  that  purpose.  Upon  Ihis  account  we  have 
that  propertv  of  faith,  that  characler  of  a  believer,  Isa. 
xxviii.  16.  "He  ihatbelieveih,  shall  not  make  haste."  He 
that  is  a  serious  believer  indeed,  of  the  right  stamp  and 
kind,  will  not  prematurely  catch  at  things.  That  faith  is 
not  apt  to  discompose  the  soul,  and  put  it  into  a  violent 
and  impetuous  hurry ;  but  it  is  its  natural  effect  lo  com- 
pose, 10  quiet  and  calm  it,  to  keep  it  peaceable  and  sedate, 
till  the  events  shall  be  duly  seasoned  and  timed  by  him 
who  hath  all  times  in  his  own  hand  and  power.  It  is  very 
observable,  if  vou  consider  the  substance  of  that  prophe- 
cy, which  these  words  of  the  prophet  have  a  relation  to, 
"I  lay  in  Zion  for  a  foundation  a  stone,  a  tried  stone,  a 
precious  corner-slone,  a  sure  foundation  ;  he  that  believ- 
eih,  shall  not  make  haste."  One  would  ihink,  that,  upon 
its  being  understood  what  that  corner-slone  meant,  the 
very  hint  and  inlimation  of  such  a  thing  should  put  all 
the  powers  of  a  soul,  that  hath  the  prospect  of  it,  into  a 
present  hasty  quick  working;  and  that  the  matter  should 
not  admit  of  a  moment's  delay,  but  be  presently  done:  so 
great  a  thing  as  Ihe  laying  of  that  corner-stone !  But  this 
is  said  several  hundred  years  beforehand;  and  3'et  "he 
that  helieveth  shall  not  inake  hasle."  He  shall  enjoy  it 
now  by  failh,  tasle  the  consolation  of  il ;  and  have  his 
spirit  composed  unto  a  willing  and  peaceful  deference,  or 
referring  of  the  matter  how  this  business  should  be  limed, 
or  when  it  should  be  brought  about,  unto  him  who  is  the 
great  Lord  and  Author  and  Orderer  of  nil  things.  As 
apt  a  thing  as  Christ's  coming  in  ihe  flesh  was  to  rai.sede- 
sire.  and  heighten  and  stir  up  mighly  affection  among 
Ihcm  that  looked  for  the  consolaiion  of  Israel ;  yet  "  he 
Ihat  bclieveth  shall  not  make  haste." 

2.  A  truly  Christian  patience.  Il  is  the  proper  business 
of  this  lo  compose  a  man's  soul.  In  your  patience  pos- 
sess ve  vour  own  souls,  Luke  xxi.  19.  The  woik  of  pa- 
tience is  to  make  a  man  master  of  his  own  soul ;  lhat  it 
shall  be  in  his  power,  and  he  shall  enjoy  himself:  for  an 
impatient  man  is  outed,  disposses-^ed  of  himselt :  he  hath 
no  command  of  himself  Now  patience  hath  its  exercise 
for  keeping  us  in  the  possession  of  ourselves,  not  only  in 
bearing  the  afflictions  that  lie  upon  us,  but  in  expecting 
Ihe  2ood  things  that  lie  before  us  and  which  we  have  in 
prospect  and  view.  Hope  lhat  is  seen,  is  not  hope  :— But 
if  we  hope  for  that  we  see  not,  then  do  we  with  patience 
wait  for  it,  Rom.  viii.  il,  25.  Ye  have  need  of  patience, 
that  after  ye  have  done  the  will  of  God,  ye  might  receive 
Ihe  promise.  For  yet  a  little  while,  and  he  that  shall 
come,  will  come,  and  will  not  tarry,  Heb.  x.  SC,  37.  You 
have  need  of  patience,  that  you  may  brook  and  comport 
with  the  delay  of  his  coming,  and  not  count  it  long.  So 
Ihe  apostle  James,  chap.  v.  7,  8.  is  pressing  to  patience  m 
reference  to  the  relief  that  was  lo  be  expected  at  the 
coming  of  our  Lord;  and  he  tells  those  to  whom  he 
writes  "  The  husbandman  halh  long  palience,  until  he 
receive  ihe  early  and  latter  rain.  Be  ye  also  patient, 
slablish  vour  hearts;  for  the  coming  of  the  Lord  draw- 
elh  nish."  It  is  still  drawin?  nearer  and  nearer.  What 
coming  lhat  is,  we  shall  nol  now  dispute;  or  how  near,  or 
how  far  olf.  But  he  gives  them  to  understand,  that  while 
he  was  not  a.s  vet  come,  they  had  need  of  patience,  to 
compose  their  hearts,  and  to  keep  them  composed  and 
quiet  during  the  time  of  their  expectation. 

3.  Weariness  of  sin  will  do  much  to  this  purpose.  If 
once  the  bodv  of  death  be  really  burdensome  to  us,  and 
we  would  fain  bv  any  means  in  the  world  have  the  power 
of  sin  abated;  this  will  tend  to  compose  us  unto  a  will- 
ingness, that  God  should  take  any  course  with  us,  that 
according  to  his  estimate  and  account  may  most  aptly 
serve  lhat  end,  to  break  Ihe  power  of  sin.  Well,  suppose 
he  thinks  this  a  fitter  course  for  ns.  instead  of  letting  the 
sun  shine  upon  us,  lo  make  the  fire  burn  round  about  us; 
suppose  he  judge  it  fitter  for  us  to  be  under  strikings  and 
hammerings  in  order  to  the  working  off"  our  dross,  and 


572 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  Ill, 


beating  us  into  a  better  form  and  figure :  then  a  true  and 
real  weariness  and  impatiency  of  sin  would  make  us  con- 
tented to  be  brought  lo  this  temper  through  any  course,  so 
it  do  but  weaken  and  wear  sin,  and  break  the  power  of  it 
more  and  more.  It  would  make  us  contented  to  endure 
harsher  methods  for  our  time,  so  it  will  serve  that  happy 
end,  and  beget  in  us  better  frames  of  spirit.  For  he,  that 
is  a  far  more  competent  judge  than  we  are,  (we  have  rea- 
son to  conclude  by  the  event,)  doth  judge,  that  such  rough- 
er means  and  courses  are  more  suitable  to  our  state,  to 
help  us  to  that  better  pitch  and  temper  of  spirit,  than  a 
prosperous  state  of  things  externally  woulcfbe;  such  as 
as  meant  here  by  God's  not  hiding  his  face.  It  may  be  he 
doth  foresee,  that  we  should  not  know  how  to  comport 
with  such  a  state  of  things,  that  we  should  grow  vain  and 
foolish,  earthly  and  forgetful  of  him,  and  never  mind  the 
great  concerns  of  religion,  when  once  trouble  and  calami- 
ty left  us.  If  once  we  be  brought  heartily  to  hate  sin,  and 
to  reckon  that  the  greatest  of  all  imaginable  evils ;  we 
should  be  very  well  contented,  that  God  should  use  us  with 
whatsoever  severity,  so  that  the  power  of  sin  may  be 
abated,  and  a  better  temper  of  .spirit  promoted. 

4.  A  sense  of  the  demerit  of  sin,  would  certainly  per- 
suade to  much  composure  of  mind  in  such  an  expectation. 
He  that  considers  with  himself,  "  1  am  less  than  the  least 
of  all  mercies,  and  I  have  deserved  not  only  to  be  under 
the  continual  harassings  of  severe  providence  all  my  days 
in  this  world,  but  I  have  deserved  hell ;"  may  keep  his 
spirit  quiet  by  that  means,  though  he  doth  not  see  a  pros- 
perous state  of  things  in  this  world  ;  especially  if  he  have 
the  apprehension  withal  of  pardoning  mercy,  and  the  sweet 
savour  and  relish  of  that.  He  that  would  be  contented  to 
have  undergone  any,  the  greatest  agonies  and  distresses 
whatsoever,  so  he  might  but  have  had  the  light  of  God's 
countenance  shining  upon  him,  so  he  might  but  see  that 
those  agonies  and  distresses  of  spirit  did  open  a  way  unto 
a  more  halcyon  season  for  his  Spirit,  certainly  he  would 
well  be  content  to  undergo  any  .severities  of  dispensations 
in  outward  respects,  and  think  all  well,  if  God  have  par- 
doned his  sin,  and  let  fall  all  controversy  with  him.  And 
that  belongs  to  a  good  temper  of  spirit  too,  to  apprehend 
sin  either  actually  pardoned,  or  at  least  pardonable ;  that 
God  is  reconcilable,  if  he  comply  with  his  terms.  And 
if  I  can  once  savour  and  relish  such  a  thing  as  that,  I  may 
very  ^e\\  forbear  indenting  and  capitulating  with  him  for 
such  a  state  of  things  in  this  world,  that  would  be  pleas- 
ing and  grateful  to  me. 

5.  A  subject,  governable  spirit,  would  contribute  very 
much  to  keep  us  composed  and  quiet  under  such  an  ex- 
pectation and  delay :  a  spirit  instructed  unto  obedience, 
and  that  knows  how  to  be  under  government,  and  to  yield 
a  consent  that  God  should  rule.  If  we  can  but  allow  him 
to  bear  rule  in  all  the  kingdoms  of  the  world,  and  do 
■what  he  pleases  on  earth  in  his  own  way  and  time ;  if  we 
have  our  hearts  formed  unto  this,  it  will  certainly  make 
us  composed  in  the  expectation  of  whatever  were  most 
grateful  to  us  in  this  world,  or  during  the  delay  of  bring- 
ing such  things  about  for  us.  We  find  our  Saviour  doth 
■with  some  severity  reflect  upon  his  disciples,  immediately 
before  his  ascension,  when  they  put  that  curious  question 
to  him,  "  Lord,  wilt  thou  at  this  time  restore  the  kingdom 
to  Israel  1"  It  was  an  odd  notion  too,  that  they  had  of  that 
kingdom;  as  appears  from  other  passages.  Why,  says  he, 
"It  is  not  for  you  to  know  the  times  and  the  seasons, 
which  the  Father  hath  put  in  his  own  power,"  Acts  i.  G,  7. 
What!  are  you  for  wresting  the  sceptre  out  of  his  hands, 
and  will  not  you  allow  him  the  government  of  the  world  1 
Are  you  not  contented  he  should  bear  rule  1  Certainly  it  is 
a  very  ill-tem.pered  spirit,  tliat  will  quarrel  at  this,  that 
God  is  above  us,  that  he  hath  the  ordering  and  timing  of 
all  things  in  his  own  hand  and  power.  Therefore  a  sub- 
ject, governable  spirit  must  needs  be  in  this  case  a  calm, 
composed,  quietspirit,  unapt  to  storm  and  tumultuate,  and 
to  admit  of  any  vexatious  and  unquiet  thought,  because 
such  things  are  not  done  now,  or  possibly  may  not  be  done 
within  our  time,  that  we  could  wish  to  see  done.  You 
find,  that  it  was  indeed  a  very  fervent  desire,  that  Moses 
had  of  seeing  the  land  of  Canaan.  It  is  worth  while  lo 
take  notice,  how  he  pleads  with  Grod  upon  that  account, 
as  he  recollects  the  story  himself,  Deut.  iii.  24,  &c.  He  is 


relating  to  the  people  how  he  besought  the  Lord  at  that 
time,  when  the  controversy  was  about  that  business.  "  I 
besought  the  Lord,"  says  he,  "  at  that  time,  saying,  O 
Lord  God,  thou  hast  begun  to  show  thy  servant  thy  great- 
ness, and  (by  mighty  hand;  for  what  God  is  there  in  hea- 
ven or  in  earth,  that  can  do  according  to  thy  works,  and 
according  to  thy  might'?  I  pray  thee,  let  me  go  over,  and 
see  the  good  land  that  is  beyond  Jordan,  that  goodly  moun- 
tain, and  Lebanon."  But  how  is  he  answered'!  "But 
the  Lord  was  wrath  with  me  for  your  sakes,  and  would 
not  hear  me ;  and  the  Lord  said  unto  me.  Let  it  suflice 
thee,  speak  no  more  to  me  of  this  matter,"  I  won't  be 
spoken  lo  any  more  about  the  matter.  And  you  see 
afterwards,  how  contentedly  he  goes  up  and  dies  on  this 
side  Jordan.  "  Go  up  and  die  ;"  and  he  goes  up  and  dies; 
there  was  no  more  disputing  about  the  business ;  he  was 
contented  to  die,  and  not  see  that  goodly  mountain,  and 
Lebanon.  Certainly  that  is  a  very  good  contentment  in 
■such  cases,  for  the  Lord  to  order  ■what  he  sees  meet  unto 
our  lot  and  portion. 

6.  A  serious  diligence  in  present  duty.  Whoever  have 
not  a  disposition  of  heart  to  mind  the  duty  of  their  own 
time,  the  business  that  lies  in  their  hand  to  do  ;  certainly 
their  temper  is  not  good.  But  every  serious  Christian 
can  find  himself  so  much  to  do,  as  to  have  little  leisure 
to  entertain  himself  unto  his  prejudice  with  disquieting 
thoughts  concerning  what  is  yet  future,  whether  of  good 
or  evil,  within  the  compass  of  time  and  of  this  present 
lower  world.  And  if  it  be  observed,  I  doubt  not  but  com- 
mon experience  will  give  suffrage  to  it,  that  they  are  most 
apt  to  let  out  their  spirits  extravagantly  to  mind  the  con- 
cernments of  future  time  unto  anxiety,  and  so  as  to  busy 
them.selves  most  about  them,  who  have  the  least  mind  lo 
be  busy  about  present  duties.  You  know  the  looser  and 
more  careless  and  licentious  Christians,  that  cannot  en- 
dure to  have  their  spirits  bound  and  tied  do^n-n  to  their 
work,  the  work  of  their  present  stations,  are  they  that  love 
to  be  making  complaints ;  Oh  !  how  could  I  serve  God,  if 
I  were  but  in  such  a  time !  So  libera!  are  they  to  him  of 
that  ivhich  is  not  in  their  own  power,  which  is  not  theirs. 
It  is  only  the  present  lime  is  theirs:  but  they  ■will  not  serve 
him  with  that  which  they  have,  the  present  day.  He  that 
understands  his  work  and  business  as  a  Christian,  that 
is,  lo  give  up  himself  to  prayer,  and  to  a  serious  watch- 
ing over  his  own  heart,  to  the  endeavour  of  preserving  a 
good  temper  of  spirit,  or  preventing  a  bad  ;  he  that  knows 
what  it  is  to  be  intent  upon  the  mortifying  of  corruption, 
and  the  quickening  and  exercising  of  one  and  another 
grace  seasonably,  and  as  occasions  do  invite  and  call  it 
forthintoexerci.se;  such  a  one  we  may  truly  reckon  to 
be  very  well  composed  in  his  own  spirit,  in  reference  to 
what  God  does  or  is  doing  in  his  time. 

7.  Familiarity  with  death  is  another  thing  in  the  temper 
of  a  good  soul,  that  will  very  much  compose  to  a  quiet 
peaceful  frame,  during  the  delay  of  such  things  as  we  wish 
to  see  in  this  world,  in  reference  to  the  prosperous  state  of 
the  church  of  God  and  the  interest  of  religion.  Certain- 
ly a  man  is  to  lie  reckoned  so  much  the  better  Christian, 
by  how  much  the  more  he  is  acquainted  with  the  thoughts 
of  dying,  and  hath  made  death  familiar  to  himself  Now 
he  that  lives  conversant  about  the  very  brink  of  the  grave, 
thai  reckons  upon  living  but  a  little  while  here,  but  is 
continually  expecting  his  dismission  and  call  into  eternity, 
cannot  surely  be  concerned  to  any  great  anxiety  of  mind, 
about  what  shall  or  shall  not  come  in  this  world  within 
his  time.  For  such  a  one  would  reckon  with  himself; 
"  Suppose  I  had  never  so  great  assurance,  that  such  and 
such  desirable  things  shall  fall  out  next  year,  yet  I  may 
die  this."  No  serious  person  will  put  death  far  from  him, 
look  upon  it  as  a  very  distant  thing;  and  therefore  such, 
will  not  be  very  apt  to  disquiet  themselves  ■\viih  the  soli- 
citous expectation  of  good  things  on  this  side,  because 
they  will  still  reckon,  death  may  come  between  me  and 
that  expectation,  if  it  were  ever  so  near. 

8.  A  heavenly  frame  of  .spirit  will  do  more  than  all  in 
this  matter.  To  have  the  heart  much  taken  up  with  the 
thoughts  of  heaven,  and  the  rest  which  remains  for  the 
people  of  God,  will  deliver  one  from  the  danger  of  hurtful 
impressions  by  having  the  prospect  of  such  good  things 
before  us  in  this  world,  which  it  may  be  we  shall  not  live 


Sebm.  IV. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


573 


to  see.  You  read  of  those  worthies  in  Heb.  xi.  several  of 
whom  had  been  named  in  the  verses  before  this  which  I 
am  about  to  mention,  ver.  13.  It  is  said  of  them,  they  all 
died  in  faith,  not  having  received  the  promises ;  but  they 
saw  them  afar  off,  and  were  persuaded  of  them,  and  em- 
Draced  them,  and  confessed  that  they  were  strangers  and 
pilgrims  on  the  earth.  And  doing  so,  they  that  say  such 
things,  ver.  14.  declare  plainly  that  they  seek  a  country; 
that  it  is  the  affairs  of  some  other  coimtry  that  their  hearts 
and  minds  are  more  upon,  and  therefore  that  they  are  not 
so  greatly  concerned  about  the  good  and  evil  that  they 
may  enjoy  or  suffer  in  this  country ;  no,  they  are  seeking 
a  country,  knowing  that  their  great  concerns  did  not  lie 
much  here.  And  therefore  they  confidently  died  in  faith, 
not  having  received  the  promise  of  such  and  such  things 
that  they  had  the  prospect  of;  merely  through  the  impres- 
sion and  power  that  a  heavenly  spirit  had  with  them,  to 
carry  them  to  follow  and  mind  heaven  and  the  great  con- 
cernments of  the  eternal  world,  that  everlasting  state  of 
things.  And  (as  was  hinted  before)  it  is  certainly  a  most 
intolerable  distemper  of  spirit,  and  wherein  we  are  by  no 
means  to  suffer  or  indulge  ourselves,  that  there  should  be 
a  disposition  in  us  to  be  more  pleased  and  take  more  com- 
placency in  the  forethoughts  of  the  best  state  of  things 
imaginable  in  this  world,  than  in  the  forethoughts  of  hea- 
ven, that  every  way  perfect  state,  unexceptionably  perfect. 
He  that  can  be  contented  to  sin  on  still,  that  he  may  have 
his  imagination  gratified  here  in  this  world,  is  certainly 
under  a  great  distemper,  to  speak  the  most  gently  of  it. 
And  how  unreasonably  preposterous  is  it,  that  any  should 
prefer  that  which  is  but  intermediate,  before  that  which  is 
most  ultimately  final !  Still  always  that  which  is  best  is 
at  last ;  that  state  of  things  is  the  only  unexceptionable 
state,  which  is  unalterable ;  that  state,  which  is  never  to 
give  place  to  another,  is  the  only  state  that  is  entirely  and 
completely  good;  it  is  fit,  that  that  only  should  be  so. 
There  is  no  pretence  for  a  desire  of  change,  in  reference 
to  a  state  perfectly  good ;  and  whatsoever  state  is  not  per- 
fectly good,  it  is  still  always  reasonable  to  expect  and  de- 
sire a  better. 

Now  all  these  things,  I  doubt  not,  j'ou  must  confess  at 
the  very  first  view  do  belong  to  a  well-tempered  spirit. 
And  if  so,  it  must  argue  a  very  ill  frame,  if  there  should 
be  any  such  sickly  hankerings  after  the  best  things  that 
we  can  imagine  in  this  world,  as  that  we  cannot  satisfy 
ourselves,  while  we  have  no  hope,  or  no  great  reason  to 
hope,  that  we  shall  see  them  to  fall  out  within  the  compass 
of  our  time. 


SERMON  IV.' 

I  SHALL  add  one  or  two  more  principles  of  a  Christian 
spirit  to  those  already  mentioned,  which  cannot  but  keep 
our  spirits  composed  in  the  prospect  of  a  better  state  of 
things  on  earth,  though  we  have  little  prospect  that  we 
shall  live  to  see  it. 

9.  A  sincere  devotedness  to  God  and  to  his  interest. 
This  will  compose,  and  upon  the  matter  make  us  indiffer- 
ent in  what  time  or  stale  of  things  we  live,  so  it  may  serve 
his  interest.  We  have  that  notion  most  clear  in  our  minds, 
that  we  were  not  made  for  ourselves,  nor  sent  into  this 
world  upon  our  own  errand ;  and  it  can  never  be  well  with 
us,  till  the  temper  of  our  spirits  doth  correspond  and  an- 
swer to  the  true  light  that  shines  in  us,  to  our  light  in  this 
particular  thing;  so  as  that  we  hereupon  become  sincerely 
devoted  and  given  up  to  God,  as  knowing,  that  this  is  our 
errand  in  this  world,  to  be  to  him,  and  to  be  used  by  him, 
for  his  own  purposes  and  services  as  he  pleases.  We  well 
know,  it  is  very  reasonable  and  fit  he  should  have  some 
or  other  that  should  own  him  even  in  the  worst  of  times- 
and  why  not  we  t  What  reason  can  we  assign,  why  we 
should  be  the  exempted  persons  1  Why  we,  rather  than 
others,  should  not  serve  him  in  difficulties  and  exercises, 
and  endure  hard  things  for  him,  if  he  will  have  it  so  1  Unto 
">  frame  and  state  of  sincere  devotedness  to  God  such  a 
*  Preaclied  May  29th,  1C78. 


thought  will  be  very  familiar,  "  lam  not  my  own;"  and 
how  strange  a  power  would  such  a  thought,  seasonably 
admitted  and  well  placed,  have  upon  our  souls,  to  have 
them  contempered  to  this  apprehension,  "  I  am  none  of 
my  own?"  Sincere  devotedness  to  God  is,  1.  Absolute 
and  entire,  so  as  to  leave  us  no  right  in  ourselves  apart 
from  him ;  2.  Upon  conviction,  that  it  is  the  highest  ex- 
cellency created  nature  is  capable  of,  to  be  in  pure  subser- 
viency to  him ;  3.  Upon  a  thorough  apprehension,  that  he 
is  the  most  competent  judge,  how  every  one  of  us  may 
serve  him  to  the  best  purpose,  and  to  the  most  advantage 
to  his  interest ;  and  thereupon,  4.  It  cannot  bttt  be  accom- 
panied with  the  highest  complacency  and  pleasure  that 
we  are  serving  him,  though  we  are  wasting  ourselves  in 
serving  him.  It  cannot  but  be  a  matter  of  high  compla- 
cency, to  be  sacrifices  consuming  in  the  very  flames,  on 
purpose  for  his  glory  and  pleasure.  While  we  apprehend 
he  is  pleased,  it  is  most  agreeable  to  such  a  temper  of  spi- 
rit to  be  highly  ourselves  pleased  too.  For  what,  should 
his  pleasure  and  ours  be  diverse  1  And  must  there  be  two 
wills  and  interests  between  him  and  us  t 

10.  A  religious  prudent  fear  of  misapplying  prophecies, 
or  astricting  and  determining  them  to  this  or  that  point  of 
time,  which  may  not  be  intended  by  the  Spirit  of  God.  It 
is  certain,  there  ought  to  be  a  religious  fear  of  this,  he- 
cause  they  are  sacred  things,  and  therefore  not  to  be  trifled 
with,  or  made  use  of  to  other  purposes  than  they  were 
meant  for ;  much  less  to  serve  mean  purposes,  to  gratify 
our  own  curiosity,  to  please  our  fancy  and  imagination. 
And  there  ought  to  be  a  prudent  fear  of  this,  and  will  be 
in  a  well-tempered  soul,  because  of  the  great  hurt  and 
danger  that  may  attend  such  misapplications. 

There  are  two  extremes,  that  persons  are  apt  to  run  into, 
in  this  matter ;  either  to  set  such  foretold  events  too  far  off, 
or  to  make  them  too  near ;  and  we  are  prone  to  run  into 
one  or  the  other  of  them,  according  as  the  cases  vary  and 
are  opposite.  For  suppose  it  to  be  either  a  bad  state  of 
things  that  is  foretold,  or  suppose  it  a  time  for  doing  some 
duty  unto  which  we  are  disinclined,  then  we  make  the 
time  very  remote;  put  far  off  the  evil  day,  think  the  time 
is  not  come  yet  of  building  the  house  of  God,  of  being  in- 
tent upon  the  duty  that  is  incumbent  upon  us.  But  if 
they  be  halcyon  days,  and  it  be  a  grateful  prospect  of 
things  that  we  have  before  us  ;  then  we  are  as  apt  to  set  it 
too  near,  and  to  catch  at  these  good  things  prematurely, 
before  they  be  ripe  and  ready  for  us,  or  we  for  them.  And 
here  lies  our  danger. 

I  cannot  but  recommend  to  you  that  remarkable  piece  of 
Scripture,  in  2  Thess.  ii.  1,  2.  Now  we  beseech  you,  bre- 
thren, by  the  coming  of  our  Lord  Jesus  Christ,  and  by  our 
gathering  together  unto  him,  that  ye  be  not  soon  shaken  in 
mind,  or  be  troubled,  neither  by  spirit,  (or  by  pretended 
inspirations,)  nor  by  word,  nor  by  letter,  as  from  us,  as  that 
the  day  of  Christ  is  at  hand.  You  shall  hardly  meet  with 
a  more  solemn,  earnest  obtestation  in  all  the  Bible,  than 
this  is :  that  is  the  thing  I  reckon  it  so  very  remarkable  for. 
"  I  beseech  you,  brethren,  by  the  coming  of  our  Lord  Je- 
sus Christ;"  by  what  he  knew  was  most  dear  to  them,  and 
the  mention  whereof  would  be  most  taking  to  their  hearts; 
if  you  have  any  kindness  for  the  thoughts  of  that  day,  any 
love  for  the  appearance  and  coming  of  our  Lord;  if  ever 
any  such  thoughts  have  been  grateful  to  your  hearts :  we 
beseech  you  by  that  coming  of  his,  and  by  your  gathering 
together  unto  him,  that  you  be  not  soon  shaken  in  mind, 
that  you  do  not  suffer  yourselves  to  be  discomposed  by  an 
apprehension,  as  if  the  day  of  Chri.st  were  at  hand.  It 
may  perhaps  be  thought  very  strange,  why  the  apostle 
should  lay  so  mighty  a  stress  upon  this  matter,  to  obtest  in 
it  so  very  earnestly.  And  really  I  could  not  but  think  it 
exceeding  strange,  if  I  could  he  of  the  mind,  that  the  coming 
of  Christ  here  spoken  of  were  only  the  time  of  the  destruc- 
tion of  Jerusalem,  and  that  the  man  of  sin  afterwards  spo- 
ken of  were  only  meant  of  Simon  Magus  and  his  impos- 
tures, the  feats  that  he  was  at  that  time  supposed  and  be- 
lieved to  do;  which  certainly  could  be  things  of  no  such 
extraordinary  concernment  unto  them,  that  lived  so  far  off 
as  Thessaloiiica  at  that  time,  and  much  h-ss  to  the  whole 
Christian  church.  But  if  we  consider  the  thing  itself,  ac- 
cording to  the  ordinary  notion  that  is  wont  to  obtain  con- 


574 


THE  WORK  OP  THE  HOLY  SPIRIT  IN 


Serm.  IV, 


ceming  this  day  of  our  Lord,  and  the  gathering  together  of 
all  his  saints  unto  him ;  certainly  it  was  a  matter  of  most 
extraordinary  importance,  that  it  should  not  be  apprehend- 
ed as  at  hand.  For  do  but  think,  what  dismal  consequences 
■would  have  ensued,  if  it  should  have  been  so  apprehend- 
ed, as  if  that  blessed  state  of  things  were  presently  to  take 
place,  were  even  at  the  door.  We  know  what  a  dreadful 
apostacy  hath  come  since,  hath  intervened,  and  of  how 
long  continuance.  If  this  had  obtained  as  a  part  of  the 
religion  of  Christians,  that  the  day  of  the  Lord  was  then 
at  hand  ;  why  then, — 

1st,  How  strangely  had  the  Christians  of  that  time  been 
diverted  from  the  proper  work  and  business  of  their  pre- 
sent day  ■?  all  held  at  a  gaze,  and  in  an  amused  expecta- 
tion of  the  present  coming  of  our  Lord  1 

2dly,  What  a  strange  surprise  had  the  afflictions  been  to 
them,  that  did  ensue !  When  they  were  in  a  present  expec- 
tation of  nothing  but  the  glorious  appearance  of  their 
Lord,  to  have  had  things  come  upon  them  that  were  of 
so  directly  contrary  a  nature  and  import !  Instead  of  that, 
to  be  presently  thrown  into  a  sea  of  trouble,  or  into  the 
flames  of  suffering,  how  strange  a  surprise  had  it  been! 

3dly,  What  a  despondency  of  spirit  had  followed  upon 
their  disappointment !  How  had  the  Christian  hopes  every 
where  languished,  and  their  hearts  even  failed  them  and 
died  within  them !  As  it  was  with  them  not  being  yet  in- 
structed in  the  constitution  and  design  of  Christ's  king- 
dom; whose  very  hopes  did  expire,  when  he  expired. 
"  We  trusted,  that  it  was  he  that  should  have  redeemed 
Israel." 

4thlyi  How  had  it  caused  the  infidel  world  to  triumph 
over  Christianity !  How  had  it  opened  their  mouths  wide  ! 
"  This  was  a  part  of  the  religion  of  Christians,  that  their 
Christ  was  to  come  again  in  that  very  age ;  and  now  even 
from  their  own  principles,  their  religion  is  proved  a  cheat, 
a  mere  imposture." 

There  is  certainly  very  great  danger,  and  there  ought 
therefore  to  be  a  religious  and  a  prudent  fear,  lest  we 
should  misapply  prophecies,  and  determine  them  unto  un- 
intended pomts  of  time.  It  is  very  agreeable  unto  a  good 
temper  of  spirit  so  to  do.  And  if  we  do  so,  that  very  awe 
will  keep  us  composed  and  within  the  bounds  of  modesty 
and  good  temper. 

I  therefore  shut  up  what  I  have  to  say  on  the  first  pro- 
position offered  from  the  text  with  this  caution  :  That  we 
take  heed,  lest  we  fail  of  giving  a  due  preference  unto  the 
Spirit  of  holiness,  or  the  Spirit  of  God  as  he  is  the  Spirit 
of  holiness,  above  what  we  give  to  the  spirit  of  prophecy, 
as  such.  In  so  plain  a  case  I  need  not  industriously  to  re- 
present to  you  the  inequality  of  the  comparison ;  and  how 
much  the  Spirit  of  holiness,  as  such,  is  to  be  preferred  be- 
fore the  spirit  of  prophecy,  as  such.  That  is  peculiar 
unto  the  children  of  the  Most  High,  the  sons  of  God,  those 
that  are  designed  for  an  eternal  inheritance :  the  other, 
strangers,  even  a  paganish  Balaam,  may  share  and  par- 
take in,  as  well  as  others.  And  what  good  would  it  do  us, 
if  we  had  the  foreknowledge  of  all  events  through  all  suc- 
ceeding time  ■?  Most  apparent  it  is,  that  infinite  know- 
ledge doth  only  agree  with  infinite  power  ;  and  therefore 
that  it  is  fit,  that  knowledge  should  be  proportionably  bound- 
ed as  power  is,  kept  within  as  narrow  limits.  It  would  not 
only  do  us  no  good,  but  it  would  be  a  most  unspeakable 
prejudice  to  us,  to  have  the  foreknowledge  of  all  events ; 
that  that  should  be  the  measure  and  compass  of  our  under- 
standing faculty,  to  have  the  knowledge  of  things  future 
as  well  as  of  those  that  are  present.  For  plain  it  is,  that 
the  good  things  that  we  should  foreknow,  if  we  see  them 
certain  not  to  fall  out  in  our  own  time,  and  especially  if 
we  did  foreknow  that  they  would  nearly  border  upon  our 
time  ;  how  should  we  languish  in  the  very  sight  of  them, 
that  we  should  come  so  near,  and  not  reach  !  And  for  all 
the  evils  that  we  should  foresee,  we  should  thereby  multi- 
ply them,  and  suffer  every  affliction  a  thousand  times 
over ;  whereas  God  intends  we  should  suffer  it  but  once. 
We  should  bring  the  trouble  of  all  our  days  into  every  day. 
It  was  therefore  certainly  a  merciful  law,  if  we  would  un- 
derstand it;  "  Take  no  thought  for  to-morrow;  sufficient 
for  the  day  is  the  evil  of  it."  And  I  reckon  it  admirable 
wisdom,  which  we  are  all  concerned  to  adore,  that  when 
it  was  as  easy  to  God  to  have  given  us  a  catalogue  of  all 


considerable  events  unto  the  end  of  the  world,  determined 
unto  certain  times  when  they  should  fall  out,  as  to  give  us 
the  ten  commandments ;  he  hath  done  this,  and  not  that. 
It  was  admirable  wisdom,  which  we  ought  highly  to  reve- 
rence him  for,  that  ,he  hath  stated  our  case  so,  and  doth 
keep  times  and  seasons  so  hid  in  his  own  hand  and  power, 
as  he  is  pleased  to  do.  And  for  whatsoever  satisfaction  we 
are  capable  of  taking,  in  apprehending  the  substantial 
truth  of  such  a  thing  without  bringing  it  to  circumstances, 
that  there  is  such  a  good  state  of  things  for  the  church  of 
God  in  this  world,  and  at  one  time  or  other  will  obtain  ; 
whatever  just  satisfaction  we  can  take  in  the  apprehension 
of  it,  I  reckon,  that  if  we  had  that  doe  respect  that  we 
should  have  unto  a  right  temperature  of  our  own  minds  and 
hearts,  in  such  particulars  as  I  have  mentioned,  we  should 
thereby  highly  enhance  that  pleasure  ;  as  much  as  the  plea- 
sure that  a  temperate  man  takes  in  eating  and  drinking  is 
greater,  than  that  which  a  furious  and  libidinous  appetite 
is  capable  of  taking,  in  a  person  to  whom  his  very  hunger 
is  a  disease.  And  therefore  now  I  shall  leave  this  propo- 
sition, and  go  on  to  that  other  truth  that  we  observed. 

That  such  a  good  state  of  things  can  never  be  brought 
about,  but  by  a  great  effusion  of  the  Spirit  of  God. 

In  speaking  to  this,  I  .shall,—!.  Briefly  show  what  kind 
of  communication  of  the  Spirit  this  must  be ;  and  then- 
3.  Show  the  apt  and  appropriate  usefulness  of  that  means 
unto  this  end,  the  bringing  about  of  a  good  state  of  things. 

I.  What  kind  of  communication  it  must  be. 

If  we  speak  of  it  objectively,  that  is,  in  respect  of  the 
thing  communicated;  so  the  communication  of  the  Spirit 
must  intend  the  influences  and  operations  of  the  Spirit, 
and  the  consequent  effects  and  fruits  of  it ;  its  ^npiVjinra : 
those  principally  and  chiefly  that  do  accompany  salvation, 
which  proceed  from  it  as  the  Spirit  of  holiness.  Though 
yet  we  are  not  to  exclude  those  ordinary  gifts  of  the  Spirit, 
that  are  statedly  in  the  church,  and  subservient  to  those 
other.  Whether  ever  any  extraordinary  gifts  shall  be  re- 
newed, that,  because  I  know  nothing  of  it,  I  shall  affirm 
nothing  in. 

If  you  speak  of  this  communication  formally,  as  to  the 
nature  or  kind  of  it  in  itself  considered;  so  we  mayun- 
dersland  it  to  be  a  very  great  and  plentiful  communica- 
tion, that  is  here  meant.  So  the  very  expression  in  the  text 
of  pouring  forth  doth  import ;  the  same  word  being  used 
sometimes  to  signify  the  larger  and  more  remarkable  is- 
sues of  God's  wrath,  when,  as  a  deluge,  and  inundation,  it 
breaks  forth  upon  a  people  and  overflows.  It  signifies 
(as  some  critical  writers  do  observe)  both  celerity  and 
abundance  in  the  effusion.  And  the  expression  having 
that  use,  to  denote  the  breakings  forth  of  the  wrath  and 
fury  of  God,  and  being  now  applied  here  to  this  purpose, 
it  carries  such  an  import  with  it,  as  if  it  had  been  said, 
"  My  wrath  was  never  poured  forth  so  copiously,  so  abun- 
dantly, but  that  there  shall  be  as  large  and  copious  an  ef- 
fusion of  my  Spirit."  I  take  it,  that  these  two  properties 
must  be  understood  to  belong  unto  this  communication; 
the  fulness  of  it,  in  reference  to  each  particular  soul,  or 
intensively  considered;  and  the  universality  of  it,  so  as 
that  it  shall  extend  unto  vastly  many,  in  comparison  of 
what  it  hath  done  ;  but  neither  of  them  to  be  understood 
in  an  absolute  sense.  And  so  much  being  supposed,  (as 
there  will  be  occasion  in  future  inferences  from  Scripture 
to  let  you  see,)  that  the  communication  will  be  of  this 
kind,  and  qualified  by  such  properties  ;  we  have  a  sufli- 
cient  ground  upon  which  to  go  on  unto  the  next  bead, 
that  is,  to  show, 

II.  The  apt  and  appropriate  usefulness  of  this  effusion 
of  the  Spirit  unto  this  purpose,  to  bring  about  a  good 
.state  of  things  for  the  Christian  church.  And  in  doing 
that,  we  shall  have  two  things  to  evince :  First,  the  cff!c(i- 
c.y  of  such  an  eflTusion  of  the  Spirit  unto  this  purpose ; 
Secondly,  The  necessity  of  it.  That  this  means  will  cer- 
tainly do  the  business,  and  that  nothing  else  can ;  that 
there  is  no  other  way  to  bring  such  a  stale  of  things  about. 
Which  things  needs  to  be  insisted  on  particularly  and  se- 
verally, to  obviate  two  great  evils,  into  which  we  are  very 
incident;  that  is, — 1.  To  distrust  such  a  spiritual  means 
of  our  good,  and  of  the  common  good,  as  this  is; — 3.  To 
let  our  minds  and  hearts  hanker  after  some  other  means 
and  methods,  that  certainly  will  never  do  the  business. 


8erm.  IV. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


575 


1.  There  is  a  very  great  aptness  to  distrust  suck  a  means 
as  this,  to  entertain  very  cold  thoughts  about  it.  The  Spirit ! 
How  should  the  Spirit  do  such  a  Ihing  as  thisl  bring 
about  a  universal  tranquillity  and  peace,  and  in  all  respects 
a  more  prosperous  and  flourishing  state  for  the  church  of 
God  in  the  world  !  That  same  expression  of  the  prophet, 
and  the  form  of  it  being  considered,  that  it  is  expostulatory, 
"  Is  the  Spirit  of  the  Lord  straitened  1"  Mic.  ii.  7.  (so  the 
house  of  Jacob  is  expostulated  with ;)  it  imports  a  very 
great  aptitude  even  in  a  professing  people,  to  nave  a  great 
deal  of  distrust  about  the  Spirit,  and  the  effects  to  be  ac- 
complished and  brought  about  by  it.  It  is  a  keen  and 
pungent  way  of  speaking  to  speak  expostulatorily,  as  here, 
"  What !  have  you  learned  no  better,  you  house  of  Jacob, 
than  to  think,  that  the  Spirit  of  the  Lord  can  be  straitened "! 
that  there  can  be  any  limits  and  boimds  set  unto  its  power 
and  influence "!" 

2.  There  is  as  great  an  aptness  to  trust  in  other  means, 
and  let  out  our  hearts  to  them.  An  arm  of  flesh  signifies 
a  great  deal,  when  the  power  of  an  almighty  Spirit  is 
reckoned  as  nothing.  And  persons  are  apt  to  be  very  con- 
triving, and  prone  to  forecast,  how  such  and  such  external 
forms  would  do  our  business,  and  make  the  church  and 
the  Christian  interest  hugely  prosperous.  As  great  an  ex- 
travagancy, as  if  we  would  .suppose,  that  fine  sights  would 
fill  a  hungry  belly,  or  that  gay  clothes  would  cure  an  ul- 
cerous body ;  (as  I  remember  that  is  Plutarch's  simili- 
tude ;)  or  a  diadem  cure  an  aching  head,  or  a  fine  shoe  a 
gouty  foot.  It  is  a  very  vain  thing  to  think,  that  any  thing 
that  is  merely  external  can  reach  this  end  or  do  this  busi- 
ness. For  it  cannot  be  done  by  any  other  way,  by  any 
might  or  power,  but  by  the  Spirit  of  the  living  God.  And 
therefore  we  shall  speak  distinctly  to  these  two  things,  the 
efficacy,  and  necessity,  of  such  an  effusion  of  the  Spirit  unto 
this  purpose. 

First,  The  efficacy  of  it,  to  bring  about  a  very  happy 
state  of  things  to  the  Christian  church.  Do  but  a  little  re- 
collect yourselves,  what  hath  been  said  concerning  such  a 
state  of  things  as  we  might  call  happy  and  prosperous. 
All  is  capable  of  being  reduced  to  these  two  things,  1.  The 
more  vigorous  and  lively  verdure  of  religion,  that  that  it- 
self do  live  and  prosper  more ;  and  then,  2.  That  there  go 
therewith  external  tranquillity  and  peace.  Now  it  may 
easily  be  apprehended,  how  an  effusion  of  the  Spirit  doth 
directly  do  the  former ;  and  we  shall  afterwards  come  to 
show,  how  by  that  it  doth  the  latter  too. 

I.  There  is  nothing  that  is  so  genuine  and  natural  a  pro- 
duct of  the  effusion  of  the  Spirit,  as  the  life  of  religion  in 
the  world.  And  it  may  be  shown,  how  the  Spirit  may  have 
an  influence  to  this  purpose,  both  mediately  and  immediatebj. 

1.  Mediately ;  it  may  have  an  influence  to  the  promoting 
of  the  life  and  vigour  and  power  of  religion,  by  the  inter- 
vention of  some  other  things:  As, 

1st,  By  means  of  the  kings  and  potentates  of  the  earth. 
.We  have  had  experience,  how  in  all  times  and  ages  our 
own  nation  hath  felt  the  different  influences  of  the  princes 
tinder  which  we  have  been.  But  we  are  not  now  to  be 
confined  within  so  narrow  bounds  ;  for  we  are  speaking  of 
the  state  of  the  cliurch  of  God  in  the  general.  And  think 
how  it  will  be,  if  such  scriptures  ever  come  to  have  a  fuller 
accomplishment  than  they  have  yet  had  ;  when  in  all  the 
parts  of  the  Christian  world  kings  shall  be  nursing  fathers, 
queens,  nursing  mothers ;  when  the  church  shall  suck  the 
breasts  of  kings,  when  the  glory  of  the  Gentiles  shall  by 
them  be  brought  into  it.  How  much  will  it  make  for  the 
prosperity  of  religion  every  where  in  the  world,  when 
these  shall  become  in  all  places  the  proper  characters  of 
princes,  (as  they  are  the  characters  of  what  .should  be,)  that 
they  scatter  the  wicked  with  their  eyes,  that  they  are  just, 
ruling  in  the  fear  of  the  Lord,  and  are  upon  the  people,  as 
showers  upon  the  mown  grass,  and  as  clear  shinings  after 
rain,  are  men  of  courage,  men  fearing  God  and  haling 
covetousness !  Think  whether  this  will  not  do  much  to  the 
making  of  a  happy  slate  as  to  the  interest  of  religion  in  the 
world,  when  they  shall  universally  concur  or  very  gene- 
rally in  the  practical  acknowledgment,  that  Christ  is  King 
of  kings,  and  Lord  of  lords,  willingly  resign  as  it  were 
their  sceptres,  or  hold  them  only  in  a  direct  and  designed 
subordination  and  subserviency  to  him  and  his  sceptre. 

3ndly,  By  and  through  them,  upon  whom  the  work  of 


the  Gospel  is  incumbent  in  the  church,  the  ministers  of  it. 
In  such  a  time,  when  the  Spirit  shall  be  poured  forth  plen- 
tifully, sure  they  shall  have  their  proportionable  share. 
And  when  such  a  time  as  that  shall  once  come,  I  believe 
you  will  hear  much  other  kind  of  sermons,  or  they  will, 
who  shall  live  to  such  a  time,  than  you  are  wont  to  do 
now-a-days;  souls  will  surely  be  dealt  withal  at  another 
kind  of  rate.  It  is  plain,  too  sadly  plain,  there  is  a  great 
retraction  of  the  Spirit  of  God  even  from  us ;  we  know 
not  how  to  speak  living  sense  unto  souls,  how  to  get  within 
you  ;  our  words  die  in  our  mouths,  or  drop  and  die  between 
you  and  us.  We  even  faint,  when  we  speak ;  long  expe- 
rienced UBSuccessfulness  makes  us  despond ;  we  speak  not 
as  persons  that  hope  to  prevail,  that  expect  to  make  you 
serious,  heavenly,  mindful  of  God,  and  to  walk  more  like 
Christians.  The  methods  of  alluring  and  convincing  souls, 
even  that  some  of  us  have  known,  are  lost  from  amongst 
us  in  a  great  part.  There  have  been  other  ways  taken,  than 
we  can  tell  how  now  to  fall  upon,  for  the  mollifying  of  the 
obdurate,  and  the  awakening  of  the  secure,  and  the  con- 
vincing and  the  persuading  of  the  obstinate,  and  the  win- 
ning of  the  disaffected.  Sure  there  will  be  a  larger  share, 
that  will  come  even  to  the  part  of  ministers,  when  such  an 
effusion  of  the  Spirit  shall  be  as  is  here  signified ;  that 
they  shall  know  how  to  speak  to  better  purpose,  with  more 
compassion  and  sense,  with  more  seriousness,  with  more 
authority  and  allurement,  than  we  now  find  we  can. 

Other  ways  also  we  may  suppose  the  Spirit  to  have  me- 
diate influence  by  others  for  this  purpose.  I  shall  only 
close  this  discourse  with  saying  somewhat  to  an  objection 
that  some  may  be  apt  to  make. 

"  But  to  what  great  purpose  is  it,  may  some  say,  to  speak 
of  what  the  Spirit  will  do,  when  it  shall  be  so  largely  and 
plentifully  poured  forth  ■!  This  we  do  not  doubt,  but  when 
tlie  Spirit  comes  it  will  do  very  great  mailers;  (as  the 
Jews'  expectation  was, '  When  Elia,scometh  he  will  restore 
all  things;)  but  what  shall  we  do  in  the  mean  timel  and 
■what  good  will  the  foreknowledge  of  ihis  do  us  nowT' 

Certainly  it  will  import  us  not  a  little  even  now,  to  know 
which  way  we  are  to  look,  what  it  is  that  will  do  our  busi- 
ness, and  must  do  it ;  to  be  at  least  delivered  from  that 
impertinent  trouble  of  making  vain  attempts,  and  of  ex- 
pecting that  to  be  done  any  other  way,  which  can  never  be. 
Our  experience  shows  us,  alas  !  it  is  not  this  nor  that  ex- 
ternal frame  of  things,  that  can  mend  our  case.  Should 
we  not  be  as  bad,  as  any  other  men  can  be  to  us  if  there 
be  not  another  spirit  1  Hath  not  experience  shown  itl 
And  to  have  a  disposition  to  be  continually  making 
attempts,  wherein  we  are  sure  to  be  disappointed,  and  can 
bring  about  nothing,  so  that  we  shall  but  traflic  for  the 
wind;  it  is  but  to  add  mockery  to  the  torment  of  our  dis- 
ea.se.  It  is  indeed  a  part  of  the  disease  ilself,  to  have  a 
kind  of  pruriency,  and  itch  to  trying  things,  that  would 
make  our  case  so  much  the  worse.  A  prosperous  state  of 
things  externally,  some  are  ready  to  imagine,  would  itself 
do  all.  Alas  !  what  an  impertinency  were  that,  and  how 
little  to  the  purpose !  In  all  likelihood  it  would  make  us 
ten  thousand  times  worse,  than  the  sharpest  sufferings 
could  ever  make  us,  or  let  us  be,  according  to  God's  ordi- 
nary methods.  And  to  know,  that  we  are  lo  look  one  way, 
is  certainly  a  great  advantage ;  that  we  may  hence  at  least 
learn  not  to  look  a  contrary  way  ;  that  when  we  hear  it  is 
the  effusion  of  this  Spirit  must  do  our  business,  we  should 
not  let  our  spirits  run  into  union  with  another  kind  of 
.spirit :  as  it  is  with  all  such,  that,  when  a  state  of  things 
displeases  them,  are  ready  to  cry  out,  "  Let  fire  come  down 
from  heaven,  and  make  a  present  destruction  of  all." 
"  You  know  not  what  spirit  you  are  of,"  saith  our  Lord  in 
this  case.  Is  this  like  the  gentle  workings  of  that  benign 
and  sweet  Spirit  that  we  are  told  must  do  our  business'! 
And  it  would  be  a  great  advantage  to  us,  if  the  apprehen- 
sion of  this  did  so  constantly  and  habitually  pos.sess  our 
souls,  and  sink  into  our  hearts,  as  to  frame  all  our  deport- 
ments accordingly ;  and  that  this  might  be  understood  lo 
be  our  only  avowed  expectation  and  hope.  It  would  de- 
liver the  rest  of  men  from  fear  about  us  ;  for  certainly  no 
man  hath  any  reason  to  be  afraid  of  the  Spirit  of  God  :  that 
never  did  any  one  any  hurt.  It  can  never  do  men  any 
hurt  surely  to  be  made  better  by  its  operations  in  so  easy 
a  way,  and  to  be  brought  into  so  easy  a  state,  as  that  will 


676 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  v. 


be  sure  to  issue  in.  Hereupon  we  shall  deliver  ourselves 
and  the  world  about  us  from  a  great  deal  of  inconvenience, 
if  once  this  be  but  understood,  and  avowed  and  seconded 
by  all  suitable  deportments,  that  we  only  expect  the  Spirit 
of  the  blessed  God  to  change  the  state  of  things  in  the 
world,  and  to  make  it  better  and  more  favourable  imto  the 
religion  of  serious  Christians. 


SERMON   v.* 

We  have  been  treating  of  the  mediate  influence  of  the 
Spirit  in  order  to  the  more  prosperous  and  flourishing  state 
of  religion  in  the  world  :  and  have  shown  what  influence 
it  may  have  unto  this  purpose,  by  the  magistracy,  and  by 
the  ministry,  being  exercised  inmiediately  upon  them ;  and 
so  working  mediately  by  them  for  the  promoting  of  reli- 
gion amongst  others,  by  those  that  stand  invested  with  the 
glory  of  these  great  oflices.  We  shall  go  on  to  show  what 
influence  it  may  have, 

3dly,  By  means  of  family  order.  And  it  is  too  obvious 
unto  common  observation,  how  religion  hath  decayed,  and 
the  interest  of  it  declined  by  the  disuse  and  deficiency  of 
this  means  ;  since  families  have  become  so  much  the  nur- 
series of  vice  and  wickedness,  that  were  much  more  gene- 
rally the  seed-plots  of  religion. 

I  doubt  not  but  many  of  you  can  remember  the  time, 
when  in  this  city  family  discipline  was  much  another  thing 
than  now  it  is;  and  the  sobriety  and  diligence  and  regu- 
larity of  youth  much  more  than  now  ;  and  fewer  known  to 
miscarry  than  at  this  time.  And  it  is  too  plain  a  case,  that 
the  miscarriage  of  so  many  doth  owe  itself  much  to  this, 
the  neglect  and  letting  down  of  family  government,  and  the 
banishing  of  religion  out  of  families,  at  least  in  a  very  great 
degree :  that  there  is  so  little  calling  upon  the  name  of  God, 
so  liule  of  family  worship,  family  instruction,  family  disci- 
pline ;  that  there  are  so  few  governors  of  families,  of  whom 
It  mav  be  said,  as  concerning  Abraham,  "  I  know  Abra- 
ham:" What  will  he  do"!  He  will  command  his  household. 
Gen.  xviii.  19.  How  few  will  the  state  of  the  case  admit 
that  character  to  be  given  of  m  our  days  !  How  little  care 
is  taken  to  ground  them  that  are  under  the  charge  and  in- 
spection of  masters  of  families,  in  the  principles  of  religion  1 
Do  we  observe  from  sabbath  to  sabbath,  that  they  profit  by 
ordinances'!  whether  they  are  going  forward  or  backward 
in  the  business  of  religion  1  And  where  the  fathers  of 
families  have  or  pretend  to  have  less  time,  how  much  might 
be  done  by  the  mothers  among  the  younger  children,  and 
the  servants  of  their  own  sex  1  And  whereas  by  the  supe- 
rior heads  of  families  want  of  time  is  very  much  pretended, 
Eray,  whose  is  your  time,  do  you  reckon  1  and  whose 
usiness  is  it,  that  you  have  to  do  in  the  world,  God's  or 
your  own  1  And  if  you  will  say,  that  the  duties  of  your 
calling  are  part  of  the  business  that  God  will  have  you  do ; 
it  is  but  too  possible  to  do  God's  business  as  our  own;  and 
therefore  it  is  to  be  considered,  whether  you  do  that  busi- 
ness as  God's  or  as  your  own  :  and  suppose  it  never  so 
much  God's,  and  intended  for  him,  doth  the  doing  of  part 
excuse  the  neglect  of  the  rest  1  and  the  lesser  and  much 
inferior  part,  the  neglect  of  the  more  noble  and  principal 
parts  of  your  business  1  Or  would  you  think,  that  that 
servant  did  discharge  himself  faithfully,  to  the  office  or 
obligations  under  which  he  is,  who,  when  you  commit  to 
him  in  a  stated  course  many  sons  of  business  to  be  done, 
spends  all  his  time  about  one,  and  neglects  all  the  rest,  and 
the  main  and  most  important  parts  of  the  business  you 
have  put  into  his  hands'!  And  I  think  it  might  be  con- 
sidered too  to  good  purpose,  whether  (since  there  hath  been 
so  great  a  neglect  of  keeping  up  order  and  government  and 
worship  in  families,  and  the  thing  that  is  at  the  first  chal- 
lenge replied  by  every  one  is  lack  of  time)  the  city  is  grown 
much  richer  than  it  was  in  those  former  days,  when  men 
could  spare  more  time  for  such  purposes  tlian  they  do  now ! 
Whatsoever  there  is  of  digression  in  this,  I  submit  it  to 
your  own  judgment,  how  needful  and  seasonable  it  is,  and 
whether  it  be  pertinent  and  proper.  But  I  make  no  doubt, 
^  Preached  June  5tti,  167S. 


that,  whensoever  God  shall  restore  religion  in  the  'world, 
and  make  it  again  to  prosper,  and  more  to  prosper,  as  we 
hope  he  will ;  it  will  be  by  this  means  in  very  great  part. 
Much  will  be  done  towards  it,  when  it  shall  please  God 
to  stir  up  the  hearts  of  those,  that  are  governors  of  families, 
parents  and  masters,  and  to  set  them  with  eflect  on  their 
duty  in  these  things  ;  when  they  shall  be  brought  more  to 
tender  the  precious  immortal  souls  under  their  care,  and 
be  filled  with  a  more  just  zeal  against  the  licentiousness 
and  growing  debauchery  of  the  world.  I  make  no  doubt, 
but  when  it  shall  be  so.  this  will  be  found  to  do  a  great 
deal  towards  the  reviving  and  restoring  religion  amongst 
men.  There  will  be  a  time,  when  it  shall  be  said  severally 
and  singly  concerning  the  families  of  Israel,  that  God  is 
the  God  of  all  their  families,  (as  it  is  in  Jer.  xxxi.  1.)  and 
they  shall  be  his  people;  so  as  that  the  relation  shall  not 
be  only  with  the  bulk  and  body  of  the  people  in  gross,  but 
even  with  particular  families.  And  this,  it  is  said,  should 
be  in  the  latter  days,  if  you  look  back  to  the  close  of  the 
foregoing  chapter,  chap.  xxx.  24.  In  the  latter  days,  ye 
shall  consider  it.  And  at  the  same  time,  saith  the  Lord, 
will  I  be  the  God  of  all  the  families  of  Israel,  and  they 
shall  be  my  people.  And  it  is  said,  it  should  be  at  such  a 
time,  as  wherein  there  should  be  planting  of  vines  upon 
the  mountains  of  Samaria,  (chap.  xxxi.  5.)  and  when  the 
watchmen  upon  the  mount  Ephraim  should  cry,  "  Arise 
ye,  and  let  us  go  up  to  Zion,  unto  the  Lord  our  God ;" 
(ver.  6.)  when  the  people  of  Ephraim,  that  is,  of  the  other 
ten  tribes  that  use  to  go  under  that  name,  and  those  that 
did  belong  to  Samaria,  should  go  to  Zion,  as  heretofore ; 
a  thing  which  certainly  hath  not  yet  been. 

4thly,  By  means  of  the  more  common  and  general  ex- 
ample of  serious  and  exemplary  religion  in  the  professors 
of  it.  That  is  one  great  means,  by  which  we  may  suppose 
the  Spirit  of  God  will  work  much,  when  it  hath  made  re- 
ligion to  revive  and  live  in  some,  to  make  their  exemplary 
walking  the  means  of  diffusing  religion  unto  others.  Re- 
ligion is  now,  as  it  is  exemplified  in  the  walking  and  prac- 
tice of  the  most,  a  very  little  alluring  thing,  very  little 
amiable ;  it  carries  little  of  invitation  in  it,  little  by  which 
we  may  suppose  it  capable  of  proselyting  the  world,  and 
captivating  of  men  generally  to  the  love  of  it.  The  mean, 
low,  abject  spirit  that  is  discovered  by  some,  and  the  con- 
tentious, jangling,  and  quarrelsome  spirit  that  is  discovered 
by  others,  carry  little  of  allurement  in  them  to  strangers, 
and  signify  little  to  the  making  of  proselytes,  and  the  win- 
ning of  persons  to  the  love  of  religion.  We  have  reason 
to  expect  that  God  will  work  mightily  to  make  religion 
spread,  by  a  certain  aptitude  that  there  shall  be  in  it,  when 
grown  more  lively  and  more  vigorous,  and  a  brighter 
shining  and  more  glorious  thing  in  the  world,  to  attract 
hearts  into  the  good  liking  of  it. 

We  go  on  to  speak — 

2.  Of  its  more  immediate  and  direct  influence  upon  the 
souls  themselves  to  be  wrought  upon  ;  which  was  the 
second  head  propounded  to  be  spoken  to.  And  so  we  are 
to  reckon,  that  its  greater  influence,  (when  there  shall  be 
such  an  effusion  of  the  Spirit,  as  we  have  been  speaking 
of,)  will  show  itself  in  these  two  great  and  noble  effects : 
1.  In  numerous  conversions,  and, — 2.  In  the  high  im- 
provement and  growth  of  those  that  sincerely  embrace  re- 
ligion, their  eminent  holiness  :  which,  when  we  consider, 
will  make  the  matter  we  were  last  speaking  of  more  appre- 
hensible to  us,  what  example  may  do  to  the  spreading  of  it 
yet  further  and  further,  as  things  once  growing  grow 
apace  ;  especially  such  things  as  are  themselves  of  a  very 
growing  and  diflusive  nature.  The  Scripture  speaks  very 
much  in  many  places  to  both  these  purposes. 

1st,  There  are  many  scriptures,  that  respect  the  matter 
of  the  church's  increase  by  numerous  conversions.  Which 
is  an  increase  as  to  its  extent,  as  the  other  will  be  as  to  its 
glory.  To  instance  in  some  few  of  the  scriptures,  that 
speak  of  the  enlargement  of  the  church  by  numerous  con- 
versions. We  are  told  in  Isaiah  ii.  2,  &c.  what  shall  come 
to  pass  in  the  last  days.  You  have  these  two  forms  of  ex- 
pression, the  latter  days,  and  the  last  days.  The  expres- 
sion of  the  latter  days  doth  more  generally,  according  to 
the  language  of  the  Jews,  intend  the  times  of  the  IMessiah. 
They  divided  time  into  these  three  great  parts,  the  timeoT 


Serm.  V. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


577 


age  before  the  law,  the  age  under  the  law,  and  the  age  (as 
they  called  it)  of  the  Messiah.  The  expression  is  here  the 
last  days,  which  seems  rather  to  import  the  latter  part  of 
the  latter  time  ;  as  there  is  still  later  and  later,  till  it  come 
to  the  very  last.  Now  "  in  the  last  days,  the  mountain  of 
the  Lord's  house"  (which  is  spoken  by  way  of  allusion  to 
Zion,  and  the  temple  that  stood  upon  that  mountain) 
"shall  be  established  in  the  top  of  the  mountains,  and 
shall  be  exalted  above  the  hills,  and  all  nations  shall  flow 
unto  it.  And  many  people  shall  go  and  say,  Come  ye, 
and  let  us  go  up  to  the  mountain  of  the  Lord,  to  the  house 
of  the  God  of  Jacob,  and  he  will  teach  us  of  his  ways,  and 
we  will  walk  in  his  paths ;  for  out  of  Zion  shall  go  forth 
the  law,  and  the  word  of  the  Lord  from  Jerusalem.  And 
he  shall  judge  among  the  nations,  and  shall  rebuke  many 
people,  and  they  shall  beat  their  swords  into  ploughshares, 
and  their  spears  into  pruning  hooks :  nation  shall  not  lift 
up  sword  against  nation,  neither  shall  they  learn  war  any 
more."  Such  a  time  as  that  the  world  hath  not  yet  known, 
so  as  that  it  should  be  said  generally  concerning  it,  that 
this  great  eflfusion  of  the  Spirit,  and  such  a  cessation  from 
hostilities  and  wars  in  the  world,  should  be  concomitant 
and  conjunct  with  one  another :  we  have  not  had  hitherto 
opportunity  to  observe  a  coincidency  of  these  two  things. 
To  the  same  purpose  is  that  in  the  prophecy  of  Micah, 
which  I  mention  as  being  of  so  near  affinity  with  the  very 
letter  of  this  text,  Mic.  iv.  1,  2.  "  In  the  last  days  it  shall 
come  to  pass,  that  the  mountain  of  the  house  of  the  Lord 
shall  be  established  in  the  top  of  the  mountains,  and  it 
shall  be  exalted  above  the  hills,  and  people  shall  flow  unto 
it.  And  many  nations  shall  come,  and  say,  Come  and  let 
us  go  up  to  the  mountain  of  the  Lord,  to  the  house  of  the 
God  of  Jacob,"  &c.  The  same  words  as  before,  with  very 
little  variation.  And  that  passage  of  a  great  prince's  dream, 
Daniel  ii.  34,  35.  of  "  the  stone  cut  out  of  the  mountain 
without  hands,  that  became  a  great  mountain,  and  filled 
the  earth  ;"  I  can,  for  my  part,  neither  understand  it  in  so 
carnal  a  sense  as  some  do,  nor  in  so  limited  a  sense  as 
others.  Certainly  it  must  signify  some  greater  thing  than 
we  have  yet  seen.  And  such  numerous  accessions  to  the 
church  by  the  power  of  the  Holy  Ghost  in  converting- 
work,  seem  plainly  intended  and  pointed  out,  Isaiah  liv.  1. 
"Sing,  O  barren,  thou  that  didst  not  bear;  break  forth 
into  singing  and  cry  aloud,  thou  that  didst  not  travail  with 
child :  for  more  are  the  children  of  the  desolate,"  (of  her 
that  was  so,)  "  than  the  children  of  the  married  wife,  saith 
the  Lord."  There  should  be  a  far  greater  fruitfulness,  than 
in  the  time  of  their  more  formed,  stable  church  state,  when 
they  appeared  a  people  in  covenant-relation,  married  to 
God.  This,  though  spoken  directly  and  immediately  of 
the  Jewish  church,  means  in  and  by  them  the  universal 
Gospel  church,  whom  that  church  did  in  some  >on  typi- 
cally represent.  "  Enlarge  the  place  of  thy  tent,  (so  it 
follows,  ver.  2,  3.)  and  let  them  stretch  forth  the  curtains 
of  thy  habitations;  spare  not,  lengthen  thy  cords,  and 
strengthen  thy  stakes  :  for  thou  shall  break  forth  on  the 
right  hand,  and  on  the  left,  and  thy  seed  shall  inherit  the 
Gentiles,  and  make  the  desolate  cities  to  be  inhabited." 
The  like  is  in  Isa.  Ixvi.  6,  &c.  "  A  voice  of  noise  from 
the  city,  a  voice  from  the  temple,  a  voice  of  the  Lord  that 
rendereth  recompense  to  his  enemies.  Before  she  travail- 
ed, she  brought  (onh ;  before  her  pain  came,  she  was  de- 
livered of  a  man-child.  Who  hath  heard  such  a  thing  1 
who  hath  seen  such  things  1  shall  the  earth  be  made  to 
bring  forth  in  one  day  1  or  shall  a  nation  be  born  at  once  T ' 
What  can  this  intend,  but  some  such  mighty  effusion  of 
the  Spirit,  by  which  there  shall  be  great  collections  and 
gatherings  in  of  souls  as  it  were  on  a  sudden "?  To  the 
same  purpose  in  Isaiah  Ix.  5.  "  Thou  shalt  see  and  flow 
together,  and  thine  heart  shall  fear  and  be  enlarged,  be- 
cause the  abundance  of  the  sea  shall  be  converted  tmto 
thee,"  (the  islanders  or  those  that  inhabit  the  more  mari- 
time places,)  "  and  the  forces  of  the  Gentiles  shall  come 
unto  thee."  This  is  introduced  in  verse  4.  "  Lift  up  thine 
eyes  round  about  and  see :  all  they  gather  themselves  to- 
gether, they  come  to  thee,  thy  sons  shall  come  from  far, 
and  thy  daughters  shall  be  nursed  at  thy  side."  And  ver. 
8.  "  Who  are  these  that  fly  as  a  cloud,  and  as  the  doves 
to  the  windows  ?  Gathering  in  like  great  flocks  of  doves, 
that  as  a  dense  opacous  cloud  darken  the  air  as  they  fly  ! 


Which  numerous  increase  is  most  emphatically  signified 
by  the  apt  and  elegant  metaphor  used  Psalm  ex.  3.  where 
it  is  said  the  subjects  of  Christ's  kingdom  should  be  mul- 
tiplied "  as  dew  from  the  womb  of  the  morning."  That 
is  a  vast  and  spacious  womb;  imagine,  how  innumerable 
drops  of  dew  distil  out  from  thence ;  such  shall  the  mul- 
titude of  the  converts  be  in  the  Christian  church.  That 
such  scriptures  have  been  fulfilling,  ever  since  the  first 
dawnings  of  Christianity,  there  is  no  doubt;  but  the  mag- 
nificence of  the  expressions  of  many  of  these  prophecies 
seems  yet  to  be  very  far  from  being  answered  by  corres- 
pondent efl^ects.  That  passage  in  Joel  ii.  28.  where  it  is 
said,  that  "  the  Spirit  shall  be  poured  forth  upon  all  flesh," 
we  are  told,  it  is  true,  in  Acts  ii.  16.  that  it  had  its  accom- 
plishment :  "  This  is  that  which  was  spoken  by  the  pro- 
phet," saith  Peter,  when  the  people  began  to  wonder  at 
what  they  saw,  upon  that  .strange  pouring  forth  of  the  Spi- 
rit on  the  day  of  Pentecost.  But  it  is  plain,  that  he  did 
not  intend,  that  the  completion  of  that  prophecy  was  con- 
fined to  that  point  of  time.  For  afterwards,  in  ver.  39.  he 
tells  them  that  were  now  awakened,  and  cried,  "  Men  and 
brethren,  what  shall  we  dol"  that  they  must  "  repent  and 
be  baptized,  and  they  should  receive  the  gift  of  the  Holy 
Ghost."  For,  saith  he,  "the  promise"  (that  promise  most 
apparently,  that  he  had  reference  to  before)  "  is  unto  you, 
and  to  your  children,  and  to  all  that  are  afar  oflT,  even  as 
many  as  the  Lord  our  God  shall  call."  So  that  all  that 
was  intended  in  that  prophecy  is  not  fulfilled,  till  God 
hath  done  calling.  And  many  other  scriptures  seem  to 
intimate,  that  there  shall  be  a  time  of  far  more  general 
calling,  than  hath  been  hitherto  ;  when  the  receiving  and 
gathering  in  "  of  the  Jews  shall  be  as  life  from  the  dead," 
as  a  resurrection  from  the  dead,  Rom.  xi.  15.  and  when 
the  fulness  of  the  Gentiles  shall  come  in,  ver.  25.  The 
way  of  speaking  implies,  that  that  fulness  or  plenitude  was 
yet  behind,  to  succeed  after  the  apostle's  time ;  and  no 
such  time  hath  succeeded  yet. 

2dly,  There  are  many  scriptures  also,  that  speak  of  the 
great  improvement  and  growth  of  Christians  by  the  imme- 
diate work  of  the  Spirit  of  God.  When  I  say  immediate, 
I  don't  mean,  as  if  it  did  work  without  means;  but  that 
by  the  means  it  doth  itself  immediately  reach  its  subject; 
and  therefore,  that  all  the  operations  of  the  Spirit,  whether 
in  converting  or  in  building  up  of  souls,  lie  not  in  the  in- 
struments, but  strike  through  all,  so  as  to  reach  their  sub- 
ject. But  that  only  on  the  hy.  Many  scriptures  speak  of 
the  great  improvement  of  the  church' in  point  of  holiness; 
so  that  it  shall  increase,  not  only  in  extent,  but  in  glory, 
and  in  re.spect  of  the  lustre,  loveliness,  and  splendour  of 
religion  in  it ;  that  it  shall  becomt  a  much  more  beautiful 
and  attractive  thing,  according  to  the  representation  which 
it  shall  have  in  the  profession  and  conversation  of  them 
that  sincerely  embrace  it.  Which  I  suppose  to  be  more 
especially  pointed  at  in  such  passages  as  these,  Isa.  !x.  1, 
2,  3.  "  Arise,  shine,  for  thy  light  is  come,  and  the  glory  of 
the  Lord  is  risen  upon  thee.  For  behold,  the  darkness 
shall  cover  the  earth,  and  gross  darkness  the  people ;  but  the 
Lord  shall  arise  upon  thee,  and  his  glory  shall  be  seen  upou 
thee.  And  the  Gentiles  shall  come  to  thy  light,  and  kings 
to  the  brightness  of  thy  rising."  This  speaks  that  religion 
should  be  so  glorious  a  thing  in  its  own  subject,  as  by  that 
means  to  be  inviting  and  attractive  to  those  that  were  with- 
out the  church;  and  so  doth  directly  and  immediately 
speak  of  such  an  effect,  as  should  be  wrought  by  the  Spirit 
of  God  upon  persons  seriously  religious  themselves,  to 
make  them  far  to  excel  and  outshine  the  glorj' of  former  time 
and  ages.  This  also  is  the  more  peculiar  aspect  and  refer- 
ence of  that  prophecy  in  Mai.  iv.  2.  "  But  unto  you  that  fear 
my  name,  shall  the  Sunof  righteousness  arise  with  healing 
under  his  wings."  That  is,  in  that  day  of  the  Lord  spoken 
of  in  ver.  1.  "  Behold,  the  day  coineth,  that  shall  burn  as 
an  oven  ;  and  all  the  proud,  yea,  and  all  that  do  wickedly, 
shall  be  stubble,  and  the  day  that  comelh  shall  burn  them 
up,  saith  the  Lord  of  hosts,  that  it  shall  leave  them  neither 
root  nor  branch."  Here  is  a  prediction  of  such  an  opera- 
tion of  the  Spirit,  as  hath  the  actual  fearers  of  God  already 
for  the  subject  of  it ;  upon  them  the  Sun  of  righteousness 
shall  arise  with  reviving,  cherishing  beams,  and  make  them 
spring  and  prosper  and  flourish  even  as  calves  of  (he  stall,  as 
it  is  there  expressed.  Religion  will  not  then  be  such  a  faint, 


578 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  V. 


languid,  impotent  thing,  as  now  it  is,  that  makes  men  dif- 
fer very  little  from  other  men,  makes  them  but  to  look  and 
walk  and  converse  as  others  do. 

3dly.  Other  scriptures  speak  of  both  these  effects  toge- 
ther ;  and  so  of  the  increase  of  the  church  both  ways  at 
once,  both  in  extent  and  glory.  As  I  reckon  all  those  may 
be  understood  to  have  that  import,  that  speak  of  the  new 
heavens  and  the  new  earth  that  should  be  in  the  latter 
times :  which  are  only  metaphorical  expressions ;  the 
heaven  and  the  earth  being  the  universe,  making  up  the 
frame  and  compages  of  nature.  These  expressions  are 
only  borrowed,  and  denote  how  universal  and  glorious  a 
change  should  be  in  the  world  ;  for  these  new  heavens  and 
that  new  earth  are  specified  by  the  same  adjunct,  wherein 
dwelleth  righteousness,  in  one  of  those  texts.  We  have  it 
mentioned  twice  in  the  prophecy  of  Isaiah,  that  he  would 
create  new  heavens  and  a  new  earth,  chap.  Ixv.  17.  chap. 
Ixvi.  22.  And  in  2  Pet.  iii.  13.  that  in  these  there  should 
dwell  righteousness.  The  renovation  should  consist  in 
this ;  and  both  the  universality  and  the  intensive  perfection 
of  it  are  signified.  The  heavens  and  the  earth,  that  is, 
the  whole  frame  of  things,  should  be  the  subject  of 
the  alteration;  and  this  alteration  should  be  a  renova- 
tion, the  making  of  them  new,  that  is,  better ;  as  the  new- 
ness of  things  is  an  ordinary  Scripture  expression  of  the 
excellency  of  them.  Now  the  creation  of  these  must  refer 
to  this  time  of  the  great  restitution :  as  John  speaks.  Rev. 
xxi.  1.  "  I  saw  a  new  heaven  and  a  new  earth;  for  the 
first  heaven  and  the  first  earth  were  passed  away ;"  the 
former  frame  of  things  was  all  vanishedand  gone  ;  nothing 
was  like  its  former  self,  but  all  things  were  made  new,  as 
is  added  ver.  5.  a  day  wherein  there  should  be  as  it  were 
a  new-making  of  the  world.  The  following  texts  also 
speak  of  that  double  increase  of  the  church  jointly,  Isa. 
xxxii.  14,  15.  A  time  and  state  of  great  desolation  is 
spoken  of  as  preceding,  and  to  be  continued.  Till  when  1 
"  Until  the  Spirit  be  poured  upon  us,  from  on  high :"  and 
what  then  1  "  The  wilderness  shall  be  a  fruitful  field." 
There  is  the  taking  in  of  more  from  the  world,  extending 
the  territories  of  the  church  further,  the  enclosing  of  much 
more  of  the  wilderness  than  hath  hitherto  been  :  "  and  the 
fruitful  field  be  counted  for  a  forest :"  that,  which  was  be- 
fore reckoned  a  fruitful  field,  be  counted  to  have  been  hut 
as  a  forest,  in  comparison  of  what  it  shall  be  improved  to : 
there  is  the  increase  of  the  church  in  respect  of  the  liveli- 
ness and  power  of  religion  among  converts.  So  in  chap. 
XXXV.  1,2.  "  The  wilderness  and  the  .solitary  place  shall 
be  glad  for  them,  and  the  desert  shall  rejoice,  and  blossom 
as  the  rose.  It  shall  blossom  abundantly,  and  rejoice  even 
with  joy  and  singing ;  the  glory  of  Lebanon  shall  be  given 
unto  it,  the  excellency  of  Carmel  and  Sharon  ;  they  shall 
see  the  glory  of  the  Lord,  and  the  excellency  of  our  God." 

And  both  these  effects,  numerous  conversions,  and  the 
high  improvements  of  converts,  are  so  connatural,  so  con- 
generous, do  so  very  well  agree  with  one  another,  that  we 
may  very  well  suppose  them  to  go  together,  that  the  former 
will  be  accompanied  with  the  latter.  For  this  great  effu- 
sion of  the  Spirit  we  must  understand  to  be  sanative,  in- 
tended for  the  healing  of  a  diseased  world,  and  to  repair 
the  corrupted  forlorn  state  of  things;  and  therefore  must 
be  proportionable  to  the  state  of  the  case,  in  reference 
whereto  it  is  to  be  a  means  of  cure.  It  is  very  apparent, 
that  wickedness,  as  it  is  the  more  diffusive,  is  always  the 
more  malignant.  The  diffusion  and  the  malignity  are  wont 
to  accompany  one  another ;  just  as  it  is  with  diseases,  the 
plague  and  other  distempers  that  are  noisome  and  dan- 
gerous ;  they  are  always  more  mortal  as  they  are  more 
contagious  and  spreading;  and  so  are  extensively  and 
intensively  worse  at  the  same  time.  And  it  must  be  pro- 
portionably  so  in  the  means  of  cure ;  there  must  be  such  a 
pouring  forth  of  the  Spirit,  that  will  answer  the  exigency 
of  the  case  in  both  respects,  that  there  be  very  numerous 
conversions,  and  great  improvement  of  con  verts  unto  high- 
er and  more  excellent  pitches  of  religion,  than  have  been 
usually  known  in  former  times. 

Objection.  But  here  it  may  be  said,  that  it  is  very  diffi- 
cult to  conceive,  how  all  this  should  be,  considering  what 
the  present  state  and  posture  of  the  world  is.  As  if  we 
ca,st  our  eyes  about  us  and  consider,  how  it  is  in  vast  parts 
of  it  yet  overrun  with  paganism,  in  others  with  Mahomet- 


anism,  in  others  with  antichristian  pollutions  and  abomi- 
nations; when  we  consider,  how  it  is  generally  sunk  in 
atheism  and  oblivion  of  God,  drenched  in  wickedness ;  and 
even  that  part  of  it  that  is  called  Christian,  how  little  it  is 
better  than  the  rest.  The  great  doctrines  of  the  Christian 
religion,  the  incarnation,  the  death,  the  resurrection  of  our 
Lord  Jesus  Christ,  the  future  judgment,  and  the  eternal 
states  of  men,  all  become  even  as  antiquated  things!  pro- 
fessedly believed  for  fashion's  sake,  because  it  is  not  con- 
venient to  pretend  to  be  of  no  religion  :  but  yet  all  these 
thiugs  lie  with  the  most  as  ineffectual,  insipid,  unoperative 
notions  in  their  minds,  that  do  nothing;  and  notwithstand- 
ing which  they  are,  and  practise,  just  as  they  would  do,  if 
they  believed  no  such  things.  When  we  consider  this  to 
be  the  present  state  and  posture  of  the  world,  it  is  hard  to 
conceive  how  such  a  change  as  this  should  come.  And 
many  may  be  apt  to  say  in  reference  to  this  same  UaXiyyc- 
maia,  this  renovation  or  regenerationof  the  church,  the  res- 
titution of  religion,  as  Nicodemus  said  concerning  the  rege- 
neration of  a  particular  person, "  How  can  such  things  be  V 

Answer.  Indeed  the  long-continued  restraints  of  the 
acts  of  absolute  omnipotency  make  it  even  to  seem  but 
equal  to  impotency  ;  and  men  expect  as  little  from  the  one 
as  from  the  other.  When  great  and  extraordinary  things 
have  not  been  done  through  a  long  tract  of  time,  they  are 
no  more  expected  or  looked  for  from  the  most  potent  cause, 
than  they  are  from  a  most  impotent.  And  therefore,  when 
any  great  thing  is  done  for  the  church  and  interest  of  God 
in  the  world,  it  comes  under  this  character,  things  that  we 
looked  not  for,  (Isa.  Ixiv.  3.)  things  that  do  even  surprise 
and  transcend  expectation,  and  which  no  man  would  have 
thought  of  Men  are  very  unapt  to  entertain  the  belief  and 
expectation  of  things,  that  are  so  much  above  the  verge 
and  sphere  of  ordinary  observation.  We  expect  to  see 
what  we  have  been  wont  to  see ;  and  men  are  apt  to  mea- 
sure thei'T  faith  by  their  eyes  for  the  most  part  in  reference 
to  such  things,  that  that  can  be  done  which  they  have  seen 
done ;  but  are  hardly  brought  to  raise  their  faith  and  ex- 
pectation to  higher  pitches  than  so. 

To  make  things  therefore  as  conceivable  as  we  can,  we 
shall  point  out  briefly,  in  what  way  and  by  what  methods 
and  steps  we  may  suppose  so  great  a  change  to  be  brought 
about  by  such  an  effusion  of  the  Spirit.  For,  as  was  said, 
it  will  not  do  the  business  with  most,  that  the  Spirit  of 
God  can  do  all  this,  which  will  be  granted  at  the  very 
first  hearing ;  but  a  lively  apprehension  of  these  events  to 
be  brought  about  is  not  ordinarily  begotten,  but  by  seeing 
a  way  traced  out,  from  point  to  point,  and  from  step  to 
step,  how  and  by  what  degrees  such  a  work  may  be  carried 
on ;  and  then  the  representation  in  that  way  being  some- 
what more  lively,  the  impression  that  is  made  by  it  on  the 
spirits  of  men  is  accordingly  more  lively.  But  of  this 
more  particularly  hereafter. 

I  shall  shut  up  the  present  discourse  with  desiring  you 
to  remind  and  reflect  upon  the  tendency  of  all  this ;  that 
our  souls  may  be  possessed  with  a  serious  apprehension, 
and  thence  have  a  lively  hope  begotten  in  them,  of  such 
a  time  and  state  of  things  to  come,  wherein  religion  shall 
prosper  and  flourish  in  the  world,  though  now  it  be  at  so 
low  an  ebb.  I  may  say  to  you,  as  Paul  did  to  Agrippa, 
Acts  xxvi.  8.  Why  should  it  be  thought  an  incredible 
thing,  that  God  should  raise  the  dead  1  why  should  it  be 
thought  an  incredible  thing,  that  there  should  be  a  resur- 
rection of  religion  1  Thy  dead  men  shall  live,  and  together 
with  my  dead  body  shall  they  arise.  He  hath  said  it,  that 
knows  how  to  make  it  good ;  "  who  is  the  resurrection 
and  the  life,"  Isa.  xxvi.  19. 

And  really  it  would  signify  much  to  us,  to  have  our 
hearts  filled  with  present  hope;  though  we  have  no  hope 
(as  was  formally  supposed,  admitting  that  supposition)  of 
seeing  it  with  our  own  eyes  in  our  own  days.  Such  a  hope 
would  however  not  be  unaccompanied  with  a  vital  joy. 
"  Abraham  rejoiced  to  see  my  day:  and  he  saw  it,  and 
was  glad  ;"  though  it  was  above  two  thousand  years  before. 
Plain  it  is,  there  is  not  a  more  stupifying  benumbing  thing 
in  all  the  world,  than  mere  despair.  To  look  upon  such  a 
sad  face  and  aspect  of  things  through  the  world,  as  we 
have  before  our  eyes :  to  look  upon  it  despairingly,  and 
with  the  apprehension  that  it  never  will,  never  can,  be  bet- 
ter; nothing  can  more  stupify  and  bind  up  the  powers  of 


Serm.  VI. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


sa 


our  sonls,  and  sink  us  into  a  desponding  meanness  of  spi- 
rit. But  hope  is  a  kind  of  anticipated  enjoyment,  and 
fives  a  present  participation  in  the  expected  pleasantness 
of  those  days,  how  long  soever  they  may  yet  be  oif  from 
us.  By  such  a  lively  hope,  we  have  a  presentation,  a  feel- 
ing in  our  own  spirit  of  what  is  to  come,  that  should  even 
make  our  hearts  rejoice,  and  our  bones  to  flourish  as  an 
herb.  Religion  shall  not  be  an  inglorious  thing  in  the 
world  always ;  it  will  not  always  be  ignominious  to  be  se- 
rious, to  be  a  fearer  of  the  Lord,  to  be  a  designer  for  hea- 
ven and  for  a  blessed  eternity.  When  these  things,  that 
common  and  prevailing  custom  hath  made  ridiculous,  with 
their  own  high  reasonableness,  shall  have  custom  itself 
and  a  common  reputation  concurring ;  how  will  religion 
at  that  time  lift  up  its  head,  when  there  is  such  a  blessed 
conjunction  !  It  is  strange  to  think,  that  so  very  absurd 
things,  as  the  neglecting  of  God,  the  forgetting  of  eternity, 
the  disregarding  of  men's  souls  and  everlasting  concern- 
ments, should  even  be  justified  by  custom,  so  that  nobody 
is  ashamed  of  them,  because  they  do  but  as  other  men  do 
in  these  things :  to  be  immersed  all  their  life-time  in  the 
world,  to  mind  nothing  else  but  earthly  business,  as  if  they 
were  made  all  of  earth,  and  only  for  earth  ;  such  most  ab- 
surd things  even  seem  to  be  justified  by  common  practice ; 
men  are  not  ashamed  of  them,  because  they  are  but  like 
their  neighbours.  But  when  persons  shall  agree  with  one 
another  in  being  serious,  heavenly,  avowing  the  fear  of 
God,  in  express  devotedness  and  subjection  to  him;  when 
the  concurrence  of  common  practice  shall  be  taken  in  with 
the  high  reasonableness  of  the  things  themselves,  how 
magnificently  will  religion  look  in  that  day  !  And  if  we 
would  but  labour  so  to  represent  the  matter  to  ourselves 
beforehand,  by  a  lively  hope  of  such  a  state  of  things,  we 
should  have  the  anticipated  enjoyment  of  the  felicity  of 
those  times  ;  and  have  a  great  deal  of  reason,  though  it  may 
be  we  are  to  suffer  hard  and  grievous  things  in  the  mean 
while,  to  compose  ourselves,  and  to  enter  upon  that  state  of 
suffering  very  cheerfully ;  to  wait  patiently  and  pray  ear- 
nestly, that  of  so  great  a  harvest  of  spiritual  blessings  to 
come  upon  the  woild  in  future  time,  we  may  have  some 
first-fruits  in  the  mean  time.  As  it  is  not  unusual,  when  some 
very  great  and  general  shower  is  ready  to  fall,  some  pre- 
cious scattering  drops  light  here  and  there  as  forerunners. 
And  we  should  encourage  ourselves  in  the  expectation 
of  a  present  portion,  sufficient  for  our  present  turn  and  the 
exigency  of  our  own  case  ;  for  we  have  this  comfortable 
consideration  before  us,  that  there  is  always  so  much  of 
the  Spirit  to  be  had,  that  will  serve  the  necessities  of  every 
Christian  that  seriously  seeks  it.  He  will  give  his  Spirit 
to  his  children  that  ask  him,  as  readily  surely  as  they  that 
are  evil  will  give  good  gifts  to  theirs.  At  all  times  there 
is  so  much  of  the  Spirit  to  be  had,  as,  though  it  will  not 
mend  the  world,  will  mend  us;  if  it  will  not  better  the 
external  state  of  things,  it  will  better  our  spirits ;  and  so, 
if  not  keep  off  suffering,  yet  will  prepare  and  qualify  us 
for  It :  and  that  sure  is  a  greater  thing,  than  to  have  suf- 
fering kept  off;  for  that  is  but  an  external  and  natural  evil, 
this  internal  and  spiritual.  It  would  be  a  great  thing,  if 
persons  would  admit  the  conviction  of  this,  (and  there  is 
not  a  plainer  thing  in  all  the  world,)  that  patience  is  better 
than  immunity  from  suffering;  that  great  and  noble  effect 
of  the  Spirit  of  God  upon  the  soul,  whereby  it  is  brought 
into  an  entire  possession  of  itself !  Is  that  to  be  compared 
with  a  little  advantage  that  only  my  flesh  and  outward 
man  is  capable  of?  Good  things  are  to  be  estimated  by  the 
greatness  and  nobleness  of  their  subjects.  Sure  a  good  of 
the  mind,  of  the  soul,  must  needs  be  far  better  than  that 
which  is  only  a  good  of  the  body,  of  this  perishing  exter- 
nal frame ;  and  therefore  for  us,  it  is  as  great  a  thing  as 
we  can  reasonably  wish,  that  we  may  have  such  a  portion 
of  the  Spirit  imparted  to  us,  that  will  qualify  us  to  pass 
well  and  comfortably  through  any  time.  And  have  not  we 
reason  to  expect  this,  even  upon  what  is  foretold  us  con- 
cerning what  shall  be  done  in  the  world  hereafter  1  May 
not  I  look  up  with  a  great  deal  of  hope  and  encourage- 
ment, and  say,  "  Lord,  that  Spirit  of  thine  that  shall  one 
day  so  flow  down  upon  the  world,  may  not  I  have  some 
portion  of  it  to  answer  my  present  necessities  ■?  and  that 
Spirit,  that  can  new-make  the  world,  that  can  create  new 
*  Preached  June  12, 1678. 


heavens  and  a  new  earth,  cannot  that  new-make  one  poor 
soul  !  cannot  it  better  one  poor  heart  V  To  have  a  new 
heart  and  a  right  spirit  created  and  renewed  in  us,  is  bet- 
ter to  us,  than  all  the  world ;  and  we  have  no  reason  to 
look  up  diffidently  and  with  despondency,  but  with  hearts 
full  of  expectation.  He  will  give  his  Spirit  to  them  that 
ask  him. 


SERMON  VI.* 

We  have  told  you,  wherein  a  good  state  for  the  church 
would  consist,  to  wit,  in  these  two  things  concurring, — the 
flourishing  of  religion,  and — outward  peace. — I  have  said, 
concurring ;  for  if  they  should  be  so  severed,  as  that  ex- 
ternal prosperity  should  go  unaccompanied  with  much  of 
the  power  and  life  of  religion,  the  case  would  be  much 
worse  with  the  church  of  God,  rather  than  belter.  So  true 
the  observation  is,  that  religion  brought  forth  riches,  and 
then  the  daughter  destroyed  the  mother.  We  must  say  in 
this  case  somewhat  like  what  they  have  been  wont  to  say, 
who  would  give  a  favourable  representation  of  Epicurus, 
and  his  doctrine  concerning  the  matter  of  felicity,  that 
would  make  his  notion  of  it  to  consist  of  satisfaction  of 
mind  and  indolency  of  the  body.  There  must  be  a  like 
concurrence  of  two  such  things  to  make  up  an  entire  and 
completely  happy  state  to  the  church ;  principally  a  pros- 
perous state  of  religion,  and  then  (that  which  would  be 
very  much  adjumental  and  accessory)  a  peaceful  and  se- 
date external  state  of  things. 

This  being  supposed,  and  having  told  you  what  sort  of 
communication  of  the  Spirit  is  to  be  expected,  we  came  to 
show  the  apt  and  appropriate  usefulness  of  the  means  to 
the  end.  For  the  clearing  of  this,  we  proposed  to  speak — 
1.  Of  the  c^crt.cv,  and, — '2.  Of  the  »«cessi(;/ of  this  mean  or 
cause  to  bring  about  the  end. 

We  are  yet  upon  the  former  of  these  heads,  the  efficacy 
of  this  effusion  of  the  Spirit  to  work  a  very  happy  state  of 
things  in  the  church  of  God.  We  have  shown,  what  it  is 
easily  supposable  the  Spirit  may  do  towards  this  purpose, 
both  by  way  of  mediate  and  of  immediate  influence ;  both 
in  producing  numerous  conversions,  and  then  high  im- 
provements of  converts ;  and  in  reference  to  both  have 
mentioned  many  scriptures,  and  might  many  more,  to  let 
you  see  what  we  are  taught  and  encouraged  to  expect. 

We  would  now  use  some  endeavour,  for  the  facilitating 
of  our  belief  concerning  this  matter,  and  to  render  it  more 
easily  apprehensible  and  familiar  to  our  own  thoughts; 
that  it  might  not  be  looked  upon  as  an  impossible  thing,or 
as  altogether  unlikely  and  improbable  to  be  brought  to 
pass.  To  this  purpose  let  us  consider, — 1,  What  hath 
been  done  in  like  kind  heretofore : — 2.  In  what  way  such 
a  thing  may  be  supposed  to  be  brought  about ;  by  what 
steps,  and  in  Tvhat  method,  and  by  the  conspiracy  and  con- 
sent of  what  subordinate  causes  such  a  thing  may  be  ef- 
fected : — 3.  How  suitable  and  congruous  every  way  it  is 
to  the  blessed  God  to  do  such  a  thing. 

I.  We  may  a  little  help  ourselves  in  this  matter,  by 
taking  an  estimate  from  what  hath  been,  unto  what  maybe. 
Much  hath  been  done  in  the  like  kind  heretofore.  You 
know  how  it  was  with  the  Christian  church  in  its  bagin- 
nings,  in  its  very  primordia,  when  the  light  of  the  Gospel 
was  but  dawning  upon  the  world.  How  great  and  unex- 
pected were  the  changes,  that  were  brought  about  them  all 
on  a  sudden  !  Partly  in  our  Lord's  time  ;  and  more  espe- 
cially, when  the  Spirit  was  more  eminently  poured  forth 
afterwards  in  the  apostles'  days  !  Insomuch  that  you: find 
the  matter  represented  by  such  expressions  as  these,-  con- 
cerning Christ  himself  in  his  own  time ;  "  Behold,,  the 
whole  world  is  gone  after  him,"  John  xii.  19.  So  the 
anxious  and  vexed  minds  of  the  rulers  amongst  that  peo- 
ple did  suggest  to  them  ;  "  We  have  lost  all,  the  whole 
world  will  be  his  proselytes  at  this  rale."  But  especially 
when  the  Spirit  came  to  be  poured  forth  after  his  resurrec- 
tion and  ascension ;  by  that  same  means,  "  not  by  might 
nor  by  power,  but  by  Spirit,"  what  strange  things  were 
done  !  And  who  would  have  expected  such  things  to  have 


580 


THE  WORK  OP  THE  HOLY  SPIRIT  DSt 


Serm.  VI. 


been  done  then,  that  had  lived  at  that  time;  if  it  should 
have  been  foretold,  that  twelve  men  should  convert  so 
great  a  part  of  the  world  1  and  with  what  amused,  diffident 
spirits  did  they  receive  their  own  commissions  and  instruc- 
tions, when  that  strange  thing  was  said  to  them,  "  Go  you, 
and  teach  all  nations  V  Suppose  twelve  persons  should  be 
picked  out  from  among  us,  and  such  a  charge  given  them, 
"  Go  and  proselyte  the  world  unto  serious  religion  !"  Yet 
we  know  what  was  done.  It  is  said  in  one  place,  Acts 
xix.  26.  This  Paul  hath  turned  away  much  people ;  this 
one  man ;  and  in  another.  Acts  ivii.  6.  Those  that  have 
tnrned  the  world  upside  down,  are  come  hither  also. 
Thousands  were  converted  at  a  sermon,  the  sound  of  the 
Gospel  flying  to  the  utmost  ends  of  the  earth.  And  this 
was  but  in  pursuance  of  what  Christ  foretold  should  be 
done  by  his  Spirit.  These  men  did  not  levy  armies  to 
carry  religion  abroad  into  the  world.  When  their  hearts 
seemed  to  fail  and  sink  within  them,  as  despairing  from  the 
greatness  of  the  enterprise,  and  the  meanness  of  such  agents 
as  themselves  were  ;  they  were  only  directed  to  stay  and 
wait  awhile,  till  they  should  receive  power  from  on  high. 
Acts  i.  4,  8.  And  when  at  last  it  came,  with  what  won- 
ders did  these  men  till  the  world  !  Christ  told  them  there- 
fore, John  xvi.  7,  &c.  It  is  expedient  for  you,  that  I  go 
away  ;  for  if  I  go  not  away,  the  Comforter  will  not  come 
unto  you  ;  but  if  I  depart,  I  will  send  him  unto  you :  and 
when  he  is  come,  he  will  convince  the  world.  We  read 
it,  "  the  Comforter."  The  word  signifies,  {and  it  would 
be  more  fitly  unto  that  purpose  read,)  the  advocate,  or  the 
pleader ;  so  irnpn^Xijrot  more  properly  imports.  "  When 
that  mighty  Pleader  comes  ;  ray  Agent,  that  I  intend  shall 
negotiate  my  affairs  for  me  (when  I  am  gone)  against  an 
infidel  world  ;  then  let  him  alone,  he  shall  deal  with  the 
world,  as  infidel  and  wicked  as  it  is.  '  He  shall  convince 
of  sin,  and  righteousness  and  judgment.'  Whereas  I  have 
been  reproached  as  a  blasphemer,  and  a  deceiver  of  the 
people,  and  one  that  hath  designed  only  to  set  up  for  my- 
self, and  to  acquire  a  name  and  reputation  among  men  ; 
he  shall  urge  on  my  behalf  the  sin  of  the  world  in  not  be- 
jeving  in  me ;  and  my  righteousness,  both  personal  and 
imputable,  capable  of  being  applied  unto  others  ;  and  he 
shall  urge  efficaciously  the  business  of  judgment  upon  the 
usurping  prince  of  this  world,  and  dethrone  him,  and  cast 
him  down."    And  so  it  did  succeed  in  very  great  part. 

And  how  lively  and  vigorous  was  the  religion  of  the 
primitive  Christians  at  that  time,  those  first  owners  and 
professors  of  the  Christian  faith !  how  did  heavenliness, 
spirituality,  and  the  life  and  power  that  was  from  above, 
sparkle  in  their  profession  and  conversation !  That  one 
might  see  them  walking  like  .so  many  pieces  of  immorta- 
lity, dropping  down  from  heaven,  and  tending;  thitherward; 
all  full  of  God,  and  full  of  Christ,  and  full  of  heaven,  and 
full  of  glory :  and  this  world  was  nothing  to  them;  tram- 
pled upon  as  a  despicable,  contemptible  thing. 

Now  we  may  say  with  ourselves,  Quicquid  fieri  potuit, 
potest :  tkat  which  could  have  been  done,  and  we  see  was 
done,  may  still  be  done.  "  Is  the  Spirit  of  the  Lord  strait- 
ened "!     Is  his  arm  shortened  V 

II.  It  would  very  much  facilitate  the  belief  of  such  a 
thing,  at  least  the  apprehension  of  it  as  very  possible,  to 
consider,  in  what  easy  and  apt  ways,  and  by  how  fit  and 
suitable  a  method,  such  a  work  as  this  may  be  carried  on. 
And  it  will  be,  I  reckon,  to  good  purpose  to  insist  a  little 
here  ;  for  when  the  workings  of  any  extraordinary  Divine 
power  have  been  long  withheld  and  restrained,  (as  was 
said,)  the  thoughts  and  apprehensions  of  such  a  thing  is 
very  much  vanished  out  of  the  minds  of  men  ;  and  they 
expect  generally  as  little  from  absolute  omnipotcncy  as 
from  mere  impotency,  because  their  eyesight  is  usually  the 
measure  of  their  expectation.  Therefore  the  more  easy 
steps  we  may  suppose  to  be  taken  in  such  a  work,  so  much 
the  more  apprehensible  the  thing  will  be,  and  so  much  the 
more  vivid  the  apprehension,  and  the  deeper  the  impression 
upon  our  hearts ;  which  is  the  great  thing  we  should  aim  at 
in  the  hearing  of  any  Gospel  truth  or  doctrine  whatsoever. 
Now  it  must  be  acknowledged,  that  a  very  great  and 
extraordmary  exertion  of  Divine  power,  the  power  of  the 
blessed  Spirit,  is  necessary  in  this  case.  Such  an  extraor- 
dinary enort  of  absolute  omnipotency  there  was  at  first  to 
create  the  world :  but  when  once  it  was  created,  there  was 


a  settlement  of  a  certain  law  or  course  of  nature,  and  a 
stating  of  all  second  causes  in  their  proper  stations  and 
subordinations,  in  which  the  afl^airs  of  the  world  have  ever 
since  been  carried  on  in  an  equal  and  very  little  varied 
course  ;  which  hath  given  atheists  occasion  to  cavil,  "  All 
things  are  as  they  were  from  the  beginning,  even  unto  this 
day."  This  may  assist  us  to  apprehend,  how  things  being 
once  by  so  wonderful  a  hand  put  well  onwards  towards  a 
good  state,  the  course  may  be  continued,  and  the  great  in- 
terest of  religion  improved  more  and  more.  Suppose  it  be 
somewhat  proportionably  in  this  new  creation,  the  making 
new  heavens  and  a  new  earth,  as  it  was  in  the  making  of 
the  world  at  first.  There  must  once  be  an  extraordinary 
effort  of  omnipotency  or  an  almighty  power ;  but  that  being 
once  supposed,  it  is  easily  apprehensible,  how  many  things 
may  concur  and  fall  in,  what  a  conspiracy  of  inferior  and 
subservient  causes  there  may  be,  to  promote  and  help  on 
the  reviving  of  religion  in  the  world.  That  extraordinary 
effusion  of  the  Spirit  therefore  once  supposed,  we  will  go 
on  to  particulars  that  will  be  easily  supposable  to  succeed, 
and  to  be  subservient  and  ministering  causes  in  this  work. 

1.  There  will  be  a  great  observation,  no  doubt,  of  what- 
soever shall  be  at  first  done  in  this  kind,  for  the  recovery 
of  religion  in  the  world.  It  is  a  matter  that  will  naturally 
draw  observation.  The  course,  wherein  the  interest  and 
kingdom  of  God  is  ordinarily  promoted  in  the  world,  is 
rather  governed  by  that  maxim.  The  kingdom  of  God 
cometh  not  with  observation,  Luke  xvii.  20.  The  afl^airs  of 
it  are  carried  on  in  a  more  still  and  calm  and  silent  way. 
But  when  God  does  (as  we  must  suppose  him  to  do)  step 
out  of  his  course  in  this  case  ;  no  doubt  that  first  efl^ect,  or 
the  Spirit  of  God,  when  it  comes  to  shake  the  spirits  of 
men  somewhat  generally,  and  makes  them  bestir  them- 
selves ;  this  cannot  but  be  a  very  noted  thing.  If  any  con- 
siderable number  in  one  such  city  as  this  should  all  on  a 
sudden  be  struck,  and  a  remarkable  change  be  made  upon 
them;  if  several  notoriously  debauched  and  dissolute  per- 
sons should  become  very  serious,  sober,  praying  men ; 
some  noted  to  be  very  great  worldlings,  that  one  could 
never  hear  any  thing  from  but  what  savoured  of  earth  or 
an  earthly  design,  now  become  eminently  godly,  spiritual, 
heavenly  in  all  their  conversation ;  this  would  be  very 
much  observed  and  taken  notice  of,  as  somewhat  a  strange 
and  new  thing.    And, 

2.  Upon  such  observation,  the  minds  of  men  will  be 
filled  with  wonder,  and  much  amusement.  "  What  a 
strange  thing  is  this,  that  such  a  great  number  of  people 
will  not  be  as  they  have  been,  and  do  as  they  have  done ! 
Such  as  could  drink  and  swear  and  rant  with  the  rest  of 
their  dissolute  neighbours,  are  now  taken  up  all  of  a  sud- 
den, and  do  no  such  thing '.  We  can  hear  them  speaking 
of  God  and  heaven  and  eternity,  unto  whom  all  thoughts 
of  any  such  thing  seemed  perfect  strangers  !"  Men  will  be 
very  apt  to  be  amused,  when  such  a  thing  as  this  shall  be. 

3.  That  amusement  and  wonder,  will  beget  discourse 
about  it  from  person  to  person.  It  will  grow,  as  we  may 
easily  apprehend,  into  matter  of  talk,  what  changes  appear 
in  such  and  such. 

4.  Such  discourse,  it  is  very  supposable,  may  put  many 
persons  upon  search  and  inquiry ;  first  into  the  truth  of 
the  matter  of  fact,  and  then  into  the  tendency  of  such  a 
thing,  whither  it  drives,  what  kind  of  change  it  is.  Is  it 
true,  yea  or  no,  that  such  things  really  are  1  And  when 
once  it  comes  to  be  found  really  true,  that  there  are  great 
numbers  of  persons  upon  whom  there  is  a  very  eminent 
and  remarkable  turn  and  change,  either  to  make  debauched 
persons  become  religious,  or  such  as  were  before  religious 
to  become  more  visibly  serious  and  lively  and  active  in  the 
business  of  religion  ;  when  it  is  found,  I  say,  to  be  so,  the 
matter  itself,  which  such  persons  come  to  be  changed  to, 
naturally  comes  under  inquiry  :  Whither  do  these  perso^ 
tend  1  what  do  these  impressions,  that  are  now  upon  the* 
minds,  put  them  upon  1  And  it  is  found,  that  they  are 
urged  by  such  impressions  to  mind  God  and  the  Redeemer 
of  souls  more,  the  concernments  of  eternity  and  another 
world;  and  to  help  all  others  to  do  so  too,  as  much  as  in 
them  lies.  These  things  do  very  aptly  succeed  to  oiie 
another.  And  so  far  the  case  was  like  this,  in  Acts  ii. 
upon  that  first  eminent  effusion  of  the  Spirit.  The  matter 
came  to  be  noised  abroad,  (ver.  6.)  and  the  multitude 


Serm.  VI. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


581 


came  together.  And  (ver.  7.)  they  were  all  amazed,  and 
marvelled  :  very  great  amusement  was  upon  the  minds  of 
men.  Though  it  is  true  there  was  somewhat  miraculotis 
in  the  case,  that  is,  the  power  of  speaking  variety  of  lan- 
guages all  of  a  sudden;  and  we  suspend  any  judgment 
for  the  present,  about  what  we  are  to  expect  hereafter  m 
the  church  of  God  of  the  same  thing,  or  of  any  thing  of 
like  kind.  But  to  have  so  much,  as  is  of  ordinary  and 
common  concernment  to  souls,  wrought  and  done,  as  hath 
been  mentioned,  somewhat  generally  ;  this  cannot  but  in- 
fer much  observation,  much  wonder  and  amusement  of 
mind  with  others,  much  discourse  and  talk  upon  the  sub- 
ject, and  thereupon  inquiry  both  into  the  truth  and  ten- 
dency of  the  matter  of  fact. 

5.  Upon  such  inquiry,  we  may  suppose  there  will  ensue 
approbation ;  that  is,  at  least  a  judicious  approbation,  that 
shall  go  as  far  as  the  judgment  and  conscience,  though  it 
may  not  suddenly  descend  upon  the  heart  and  affections : 
we  may  promise  ourselves  that,  such  being  the  nature  of 
religious  concernments,  and  their  high  reasonableness  so 
very  apparent.  What  is  it  that  these  men  drive  at  ?  whither 
do  these  new  impressions  on  their  minds  carry  them  1 
Why,  only  to  mind  the  great  Lord  and  Original  and  Au- 
thor of  all  things !  to  give  over  living,  as  the  most  of  men 
have  heretofore  done,  in  a  total  oblivion  and  neglect  of 
their  own  original !  How  strange  is  it  for  men  lately  come 
into  being,  to  live  in  this  world  and  never  think :  How 
came  we  into  being  1  how  came  there  to  be  such  a  thing 
as  man  on  earths  such  a  world  as  this  t  so  various  orders 
of  creatures  in  it  ■?  All  that  religion  tends  to,  when  it 
comes  to  revive  in  the  spirits  of  men,  is  but  to  engage 
them  to  look  back  to  their  own  original,  to  consider 
whence  they  sprang;  and  what  duty  they  owe  there,  what 
reverence  and  fear  and  love  ;  and  what  expectations  they 
may  have  from  that  great  and  eternal  and  all-compre- 
hending Being,  from  whom  they  and  all  things  did  pro- 
ceed, and  whereas  they  find  themselves  in  a  lapse  and 
apostacy  with  the  rest  of  mankind,  and  have  the  discovery 
of  a  Redeemer ;  and  of  God  restoring  and  recovering  souls 
by  him  ;  to  consider,  what  trust,  what  love,  what  subjec- 
tion, what  entire  devotedness  is  justly  claimed  as  most  due 
and  fit  to  be  paid  to  him.  When  religion  aims  at  no  other 
things  than  these  ;  we  may  promise  ourselves,  that  the  in- 
quiry will  end  in  approbation:  all  this  is  equal, and  right- 
eous, and  good  ;  men  can  have  nothing  to  sav  against  it. 
The  concernments  of  religion  are  of  that  sort  and  kind, 
that  they  will  admit  of  search  and  bear  an  inquiry  :  and 
men  are  only  therefore  not  approvers  of  religion  at  least, 
because  they  inquire  not,  and  so  can  understand  no  reason 
imaginable  why  men  should  pretend  to  any  religion  at  all. 
But  the  same  reasons  will  urge  a  thousand  times  more  for 
the  greatest  and  deepest  seriousness  in  religion :  for  the 
mere  formality  of  religion,  without  the  substance  and  soul, 
is  the  most  absurd  and  ridiculous  thing  in  all  the  world, 
and  for  which  least  is  to  be  said.  The  profession  of  down- 
right atheism  were  a  great  deal  more  rational,  than  to 
pretend  to  the  belief  of  such  a  deity  that  can  be  pleased 
with  trifles  and  shadows ;  than  to  worship  such  a  thing 
for  a  God,  that  cannot  tell  whether  I  love  him  or  no,  and 
fear  him  or  no,  and  have  a  heart  really  propense  and  de- 
voted to  him  or  no.  The  inquiry  and  discussion  of  the 
case  must  be  supposed  to  infer  great  approbation. 

6.  That  is  likely  to  infer  an  apprehension  of  somewhat 
divine  in  it.  When  it  shall  be  seen,  that  men  are  strangely 
wrought  upon,  and  very  great  changes  made  upon  ihem"; 
and  when  being  discoursed  wilh.and  the  things  unto  which 
their  spirits  tend  being  examined  and  searched  into,  they 
are  found  to  speak  words  of  truth  and  soberness,  and  not 
like  mad  and  distracted  men,  that  are  beside  themselves ; 
(as  the  apostles  were  fain  to  apologize  once  and  again, 
when  so  strange  things  began  to  be  wrought  by  their  mi- 
nistry at  the  first,  in  Acts  ii.  15,  16.  and  chap.  xxvi.  25.) 
This  must  be  supposed  also  very  apt  and  likely  to  .succeed, 
that  there  will  be  an  apprehension  in  the  case,  that  there 
is  something  divine  in  all  this  ;  some  misgiving  or  suspi- 
cion of  it;  "Sure  it  is  of  God,  that  there" is  this  change 
and  turn  upon  the  spirits  of  so  many  men !  Sure  there  "is 
some  divine  hand  in  it !"  We  find,  that  there  were  such 
apprehensions  of  somewhat  divine  in  the  matter,  when  so 
great  things  were  wrought  at  first  by  the  ministry  of  the 


apostles.  The  most  malicious  enemies  were  full  of  doubt, 
whereunto  this  would  grow.  Acts  v.  24.  And  one  of  their 
wisest  men  saith,  in  ver.  39.  "  If  it  (this  thing)  be  of 
God  ;" — that  if  imports  a  suspicion,  some  doubt  and  ap- 
prehension of  the  thing  as  not  improbable;  "  Perhaps  this 
is  of  God,  that  there  are  begun  such  alterations  in  many 
men  ;  that  those  who  lived  before  as  if  they  were  altoge- 
ther made  of  earth,  now  are  come  to  mind  nothing  but 
heaven  and  eternity,  and  the  concernment  of  another 
world.  It  is  very  likely,  that  there  is  a  divine  hand  in 
this  matter;  for  the  more  wc  inquire  and  search,  the  less 
we  have  to  say  against  what  these  men  do  ;  we  cannot  see 
but  it  is  highly  reasonable,  that  men  should  live,  as  they 
say  we  should,  in  more  serious  observance  of,  and  devo- 
tedness and  love  to,  the  great  Lord  of  heaven  and  earth, 
and  the  Redeemer  of  sinners  "     And, 

7.  Hereupon  succeeds  naturally  a  favourable  inclina- 
tion towards  religion,  in  those  who  have  hitherto  been 
strangers,  at  least,  to  the  power  and  life  of  it.  When  they 
see  it  sparkle  in  the  conversations  of  others;  when  they 
see  persons  that  were  become  like  other  men,  (for  that  is 
the  present  state  of  the  world,  and  it  is  too  much  to  be 
feared  thai  it  will  grow  more  and  more  so,  that  those  who 
have  been  very  forward  professors  of  religion  fall  to  decay, 
and  their  profession  like  an  old  garment  grows  threadbare, 
and  is  worn  off  from  them  by  piece-meal,  and  they  cease 
to  be  what  they  were;  family  orders  are  thrown  off,  no 
worship,  no  calling  upon  God;  they  let  themselves  be  in- 
gulfed of  the  world,  as  if  they  were  here  in  the  world  for 
nothing  else  than  to  drive  designs  for  a  few  days;  eternity 
and  everlasting  concernments  being  quite  forgot,)  when  it 
shall  be  said,  that  men,  whatever  lliey  were  before,  are 
awakening  out  of  this  drowsy,  dead  sleep,  and  returning 
from  that  dreadful  apostacy  ;  and  a  spirit  of  seriousness 
and  life  and  vigour  begins  to  show  itself;  and  religion  and 
holiness  (as  I  was  saying)  shall  sparkle  in  the  lives  of 
them,  in  whose  conversation  there  was  hardly  the  least 
glimmering  of  it  appearing  before:  then  so  amiable  and 
lovely  a  thing,  as  well  as  highly  rea.sonable,  religion  is, 
that  it  will  draw  favourable  inclination;  especially  when 
that  apprehension  goes  along,  that  there  is  certainly  some 
divine  impression  upon  men's  minds,  that  makes  them  to 
bestir  themselves  and  to  alter  their  course  from  wha..  it 
was,  and  that  induces  so  many  to  do  thus  as  it  were  at 
once.  For  there  is  a  natural  reverence  of  what  is  appre- 
hended to  be  divine ;  this  naturally  draws  a  kind  of  vene- 
ration. It  wa-s  indeed  strange,  how  the  world  could  be 
imposed  upon  to  believe  such  figments  and  fables  as  they 
did  ;  but  being  made  to  believe  them,  we  see  what  was 
the  natural  operation  of  that  veneration,  which  resides  in 
(he  spirits  of  men,  of  things  apprehended  divine.  For  the 
image  that  dropped  down  from  Jupiier,  mentioned  in 
Acts  xix.  35.  it  is  strange,  how  the  people  could  be  made 
to  believe,  that  such  an  image  fell  down  out  of  heaven  : 
but  being  made  to  believe  it,  nature  followed  its  own  course ; 
that  is,  most  highly  to  reverence  what  they  apprehended 
to  be  of  a  divine  descent,  and  what  came  from  above.  All 
the  cily,  all  that  city  of  Ephesus,  was  a  worshipper  of  the 
image  that  they  were  told  came  down  from  Jupiter.  A 
favourable  propension  there  will  be  towards  religion,  when 
once  men  come  generally  to  take  notice  of  it  as  a  divine 
thine;  of  divine  descent,  as  it  is  of  a  divine  tendency. 
And  so  it  was  in  that  first  great  work  of  this  kind,  which 
we  read  of  in  Acts  ii.  That  numerous  multitude  of  con- 
verts, three  thousand  at  one  sermon,  continued  in  break- 
ing of  bread  from  house  to  house,  and  did  eat  their  meat 
with  gladness  and  singleness  of  heart,  (ver.  46.)  praising 
God,  and  having  favour  with  all  the  people,  ver.  47.  Re- 
ligion, when  it  comes  to  be  itself  and  to  look  like  itself, 
w-ill  very  much  attract  favour  from  all  that  behold  the 
genuine,  natural  workings  and  tendencies  of  it. 

8.  Hereupon  doth  unavoidably  en.sue  a  general  reputa- 
tion to  serious  religion,  which  will  signify'  a  great  deal  to 
this.  When  serious  religion  shall  by  these  meansbe  brough' 
into  credit,  then  the  work  will  drive  on  apace,  and  the 
chariot-wheels  move  easily.  Let  us  but  bethink  ourselves, 
what  the  reputation  even  of  so  despicable  a  thing  as  wick- 
edness itself  doth  in  the  world ;  how  it  spreads,  when 
common  practice  hath  once  given  it  a  reputation.  Things, 
that  at  other  times  persons  would  have  been  ashamed  of, 


5fcS 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Seem.  VII. 


or  even  that  they  should  be  suspected  concerning  them, 
afterwa''ds  they  come  to  glory  in :  and  when  once  the  re- 
siraiut  of  shame  is  go:>e  off  from  the  spirits  of  men,  it  is 
a  strange  liberty  they  find  to  do  wickedly  ;  now  they  can 
easily  go  from  one  wickedness  to  another,  from  bad  to 
worse,  and  still  to  worse;  for  the  restraint  is  gone,  that 
bound  up  their  spirits  before.  When  the  shame  then  of 
being  seriously  religious  shall  cease,  and  it  shall  become  a 
reputation  in  the  world  ;  think,  what  that  will  signify  in 
the  case  of  so  higiily  reasonable  and  beautiful  a  thing,  as 
religion  in  itself  is.  Common  reputation  gives  a  patroiiage 
to  so  horrid,  -o  ignominiou.s  a  thing  as  wickedness  :  what 
will  not  so  lovely  and  praise-worthy  a  thing,  as  religion  is 
in  the  very  heart  and  conscience  of  men  that  allow  them- 
selves to  consider  it,  gain  of  reputation  and  by  it  in  such 
a  case;  when  every  man  shall  be  the  more  esteemed  of, 
by  how  much  the  more  he  appears  a  sincerely  religious 
man  ;  when  no  man  shall  be  afraid  to  avow  himself  a 
fearer  of  the  great  Lord  of  heaven  and  earth,  but  this  shall 
be  reckoned  in  every  one's  account  a  high  glory;  when 
every  one  shall  be  ready  to  give  suffrage  to  if,  and  to  say, 
it  is  reasonable  we  should  all  be  so  ?  Then  maj'  we  sup- 
pose religion  to  be  riding  on  prosperously,  conquering  and 
to  conquer;  then  may  we  e.xpect  the  crrows  of  the  great 
Author  of  it  lo  be  sharp  in  the  hearts  of  men,  the  way  of 
access  will  be  easy  into  the  inwards  of  men's  souls,  the 
great  truths  and  doctrines  of  religion  will  come  under  no 
prejudice,  men  will  not  be  shy  and  ashamed  to  entertain 
them,  or  afraid  what  the  tendency  of  entertaining  them 
will  be,  or  what  course  they  shall  be  thereby  engaged  in, 
that  may  possibly  prove  injurious  to  them  in  point  of  re- 
putation or  worldly  interest  one  way  or  another. 

These  things  being  all  taken  together,  it  seems  we  have 
a  pretty  apt  method,  and  a  representation  of  fair  and  ea.sy 
steps,  in  which  we  may  suppose  such  a  work  to  be  carried 
on ;  when  once  there  is  that  great  effort  of  the  almighty 
power  of  the  Spirit,  to  cau.se  somewhat  general  rousings 
and  awakenings  in  the  spirits  of  men,  to  make  them  a 
little  bestir  themselves  and  look  about  them,  with  respect 
to  the  concernments  of  the  Maker  of  this  world,  and  their 
relation  and  tendency  to  another  world.  And  when  we 
see  how  such  a  thing  may  be  carried  on  from  step  to  step, 
the  apprehension  of  it  should  not  be  thrown  aside  as  very 
remote  and  alien,  and  as  if  it  were  altogether  unlikely  that 
any  such  thing  should  ever  be  done  in  the  world.  You 
know  that  great  inundations,  a.s  they  gradually  spread  in 
circuit,  so  they  increase  and  grow  more  copious  by  a  con- 
tinual accession  of  new  rivulets  and  springs  to  them, 
wherever  they  spread :  so  it  is  in  such  a  work  as  this  of 
the  Spirit  of  God.  That  Almighty  Spirit,  the  further  it 
goes,  the  more  it  engages  and  takes  in  the  concurrence  of 
the  spirits  of  men,  as  so  many  rivulets  into  the  great  and 
common  inundation.  For  the  expression  of  pouring  forth 
the  Spirit  seems  to  favour  that  metaphor,  and  lo  look  to- 
wards it;  as  the  communications  of  the  Spirit  are  fre- 
quently in  Scripture  spoken  of  under  the  same  metaphor 
of  streams  of  water,  rivers  of  water.  So  it  is  also  in  a 
common  conflagration ;  (the  workings  of  the  Spirit  are 
represented  by  both  these  elements;)  the  further  the  fire 
spreads,  still  the  more  matter  it  meets  with,  the  more  com- 
bustible matter ;  and  that  way  still  more  and  more  in- 
creases itself,  even  intensively,  according  as  it  spreads 
more  extensively:  because  it  still  meets  with  more  fuel  to 
feed  upon.  We  might  thus  render  this  business  very  easy 
and  familiar  to  our  own  thoughts,  by  considering  how 
such  a  communication  of  the  Spirit  once  begun  and  set 
on  fool  doth  spread  and  propagate  itself,  even  in  an  ordi- 
nary and  ea.sy  way  and  method  further  and  further, 

I  sliall  only  close  at  present  with  one  hint,  which  may 
point  out  to  us  one  thing  more,  as  a  way  to  make  this  ap- 
prehension most  familiar  to  us.  It  would  certainly  be  most 
clearly  apprehensible,  how  such  a  work  may  be  wrought,by 
getting  as  much  of  it  as  is  possible  exemplified  in  ourselves, 
upon  our  own  souls.  If  once  we  come  to  find  and  feel  the 
Spirit  of  the  living  God  seizing  our  spirits,  coming  with 
an  almighty  and  irresistible  power  upon  us;  if  we  can  but 
feel  the  fire  burn  within,  and  find  it  refining  us,  consuming 
our  dross,  melting  and  mollifying  us,  new  moulding  us, 
quickening  and  enlarging  us ;  it  will  be  very  easy  to  ap- 

•  Preached  June  IStli,  1678. 


prehend  then,  how  such  a  work  may  be  carried  on  in  the 
world.  For  if  I  have  but  the  notion  of  a  unit  in  my  mind, 
1  can  soon  apprehend  a  bigger  number  ;  it  is  but  adding 
one  unit  lo  that,  and  another  to  that,  and  .so  on,  till  I  come 
lo  a  greater  number.  If  I  can  but  find  and  experience 
such  a  mighty  operation  of  that  blessed  Spirit  upon  my 
own  soul,  it  is  easy  then  to  conceive  thus  ;  if  it  be  so  with 
another,  and  another,  and  another,  religion  will  in  this 
way  become  a  very  lively  prosperous  thing  in  the  world. 
It  is  but  the  multiplying  of  instances,  anil  the  thing  is 
done  :  and  he  that  can  do  so  by  me,  can  do  the  same  by 
another,  and  another,  and  so  onwards.  And  methinks  we 
should  not  rest  ourselves  satisfied,  till  we  find  somewhat, 
till  we  find  more  of  this  within  ourselves.  Oh  what  a  mi- 
serable thing  is  a  Christian,  when  he  is  dead  !  We  look 
with  a  great  deal  of  compassion  upon  the  death  of  any 
thing;  but  the  case  claims  so  much  the  more,  by  how  much 
the  life  is  more  noble  that  is  extinct  or  seems  extinct;  or 
when  the  life  once  supposed  to  have  been,  now  appears  as 
if  il  were  quite  extinct.  Is  the  expiration  of  this  natural 
life  a  thing  to  be  beheld  with  pity"!  what  is  it  to  lose,  or  to 
appear  at  least  deprived  of  the  life  of  a  child  of  God  t  to 
be  destitute  of  such  a  life,  which  I  have  at  least  pretended 
to,  and  carried  some  appearance  and  semblance  of!  The 
death  of  a  peasant  is  a  considerable  thing,  and  it  were 
barbarous  not  to  take  notice  of  it  with  a  resentment;  but 
when  it  comes  to  be  talked,  A  great  man  is  dead,  a  noble- 
man, a  prince;  this  makes  a  great  noise  and  ring  in  the 
world ;  and  such  a  person  having  been  of  any  use  and 
account  in  his  age,  his  exit  is  not  without  a  great  lamen- 
tation. If  I  had  but  a  finger  dead,  it  would  he  an  afllic- 
tion;  but  if  I  look  into  myself,  lo,  there  I  behold  the  death 
of  a  soul,  a  reasonable,  intelligent  pint;  that  ought  to 
live  the  life  of  God,  devoted  to  God,  in  commerce  with 
God  ;  I  look  into  it,  and  it  is  dead.  Oh  !  how  intolerable  a 
thing  should  this  be  to  me !  till  I  find  some  revivings,  some 
stirrings,  some  indications  of  life;  that  is,  till  I  find  reli- 
gion live ;  that  I  have  somewhat  more  than  an  empty, 
naked,  .spiritless  form  of  religion  ;  that  I  can  now  go  and 
pray,  and  have  life  in  my  prayer;  go  and  hear  the  word, 
and  find  life  in  my  hearing.  Of  all  deaths  there  is  none 
so  dreadful  and  so  to  be  lamented,  as  that  of  religion,  and 
certainly  most  of  all  in  ourselves;  that  my  religion  is  a 
dead  thing.  How  impatient  should  I  be  to  find  it  revived! 
And  if  I  will  but  be  re.stless  in  this,  and  make  it  my  daily 
bu.siness  importunately  to  supplicate  the  Father  of  spirits, 
"Take  pity  of  thine  own  ofl^pring,  let  me  not  lie  lan- 
guishing still  in  death;"  and  I  at  last  obtain  a  merciful 
audience,  (as  if  is  plainly  said,  that  the  heart  shall  livethat 
seeks  God,)  then  I  have  such  an  exemplification  in  my 
own  soul  of  the  matter  we  have  been  discoursing  of,  as 
that  I  can  easily  represent  to  myself;  "  When  such  a  work 
is  done  in  others  as  is  done  in  my  own  soul,  and  comes  to 
be  made  common  amongst  others;  then  will  religion  be  a 
very  lively,  prosperous,  flourishing  thing  in  the  world." 
And  that  certainly  is  the  best  way  of  all  others  to  make 
this  thing  apprehensible  to  ourselves,  to  get  the  thoughts 
of  it  familiarized  to  us,  in  how  easy  a  way  religion  should 
grow  and  spread  among  men. 


SERMON  VII.' 

It  was  thought  requisite  to  lay  before  you  some  consi- 
derations, that  might  facilitate  the  apprehension  and  belief 
of  the  revival  and  prosperous  state  of  religion  in  the  worlc. 
Three  were  mentioned  to  that  purpose. 

I.  The  consideration  of  what  hath  been  done  in  this 
kind  heretofore,  when  the  Spirit  was  so  eminently  poured 
forth  at  first. 

II.  The  consideration,  by  how  easy  steps  and  in  how 
apt  a  method  it  is  supposable,  that  such  a  work  may  be 
done.     These  have  been  spoken  of 

If  once  il  please  God  to  say,  he  will  do  such  and  such 
things,  we  need  not  to  be  told  how.  "  Is  any  thing  too 
hard  for  me  V  saith  the  Lord.    That  should  be  enough 


Serm.  VII. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


for  u.s;  but  we  find,  that  commonly  it  is  not  enough; 
experience  doth  too  commonly  show  that.  And  therefore 
the  supposition  of  such  a  gradual  progress  as  hath  been 
mentioned,  doth  most  facilitate  the  apprehension  of  such 
a  thing;  though  we  do  not  imply  or  suppose  in  all  this, 
that  any  thing  the  less  power  is  exerted  ;  but  only  that  it 
is  put  forth  in  a  way  more  familiar  to  our  thoughts.  As 
in  the  creation  of  the  world  there  was  an  exertion  even  of 
absolute  power,  the  Almightiness  (as  [  may  .speak)  of 
power;  but  that  absolute  power  soon  became  ordinate; 
and  that  order  and  chain  of  causes,  and  the  method  of  their 
operations  and  peculiar  virtues,  which  we  are  wont  to  call 
by  the  name  of  nature,  universal  and  particular  nature, 
soon  came  to  be  fixed  and  settled  ;  according  whereto  God 
hath  since  continued  the  world,  and  propagated  the  indi- 
viduals of  every  sort  and  kind  of  creatures,  or  propagated 
the  kind  in  those  individuals.  This  is  not  to  suppose  more 
and  less  power,  but  is  only  a  various  exertion  of  the  same 
power.  But  when  power  is  exerted  in  this  latter  way,  it 
is  more  apprehensible  by  us,  how  it  goes  forth  to  do  such 
and  such  things.  It  is  said  in  Heb.  xi.  3.  Through  faith 
we  understand,  that  the  worlds  were  framed  by  the  word 
of  God.  By  faith;  how  is  that  ■?  Why,  faith  is  said,  in  the 
clause  a  little  before,  to  be  the  "evidence  of  things  not 
seen."  We  were  none  of  us  at  the  making  of  the  world, 
we  saw  not  how  things  were  done  then ;  but  we  have  the 
matter  imparted  to  us  by  God  himself,  we  have  a  divine 
testimony  in  the  case ;  the  history  committed  into  sacred 
records;  by  which  we  are  informed,  not  only  that  the 
world  was  made,  but  how  it  was  made,  by  what  steps  and 
by  how  gradual  a  progression  the  great  God  went  on  in 
the  doing  of  that  stupendous  work.  And  hereupon  it  is 
said,  "  by  faith  we  understand,"  Hiarei  t'onftcf ;  that  is,  as 
that  word  signifies,  by  faith  we  come  to  have  the  formed, 
explicit  notion  in  our  minds,  to  have  di.stinct  thoughts 
and  apprehensions  how  such  a  work  w-as  done.  Thus  we 
learn,  how  much  weis  done  such  a  day,  and  how  much 
such  a  day ;  light  created  the  first  day;  the  second,  tlie 
firmament ;  the  third,  the  earth,  dry  land,  and  the  seas  or 
the  gathering  together  of  the  waters  into  one  place  ;  and 
then  herbs  and  trees  and  beasts,  &c.  according  to  their 
several  kinds;  and  so  on.  Now  this  begets  a  clearer  and 
more  distinct  apprehension  in  our  minds  of  the  way  of 
making  the  world,  than  if  it  had  been  only  said,  that  the 
world  was  at  first  made  by  God.  We  understand  it  by 
faith,  have  a  notion  begot  in  our  minds  clear  and  distinct 
by  faith ;  inasmuch  as  or  so  far  as  the  testimony  is  distinct 
and  clear,  which  we  hare  concerning  this  matter.  Though 
it  is  true,  reason  would  go  far  to  demonstrate,  that  this 
world  had  a  beginning;  yet  reasoning  could  never  have 
helped  us  to  fiiTe,  distinctly  to  understand,  in  what  steps 
or  in  how  easy  and  fit  a  method  that  great  work  was  car- 
ried on.  So  now  in  making  the  world  anew,  erecting  the 
new  heavens  and  the  new  earth  wherein  dwelleth  righte- 
ousness, wherein  it  shall  dwell ;  we  certainly  can  more 
distinctly  apprehend  how  that  work  is  done,  if  it  be  repre- 
sented as  done  by  such  a  kind  of  gradation  as  you  have 
heard  of,  than  if  we  were  put  to  it  to  conceive  it  done  all 
at  once.  There  is  no  less  power  required  to  the  continuing 
of  this  world  as  it  is,  than  was  to  the  making  of  it  what  it 
is;  for  it  is  the  continual  exertion  of  the  same  power  that 
doth  it.  But  our  thoughts  are  not  so  liable  to  be  amused, 
(they  are  not  at  all  amused,)  to  see  a  continual  succession 
of  things  in  the  natural  way  of  production.  It  gives  us  no 
difliculty  or  trouble  to  see  how  children  are  born,  how  the 
kinds  of  other  creatures  are  propagated ;  whereas  it  would 
greatly  amuse  us,  to  think  of  men  and  beasts  and  trees  and 
herbs  all  starting  up  of  a  sudden  out  of  nothing.  Though 
we  cannot,  upon  a  reasonable  consideration  of  the  case 
but  ack-nowledge,  that  it  were  as  easy  a  thing  for  God  to 
have  created  man,  as  he  did  Adam,  by' an  immediate  hand 
as  it  is  to  continue  the  race  of  mankind  in  that  way  whereiii 
he  doth  it;  the  operation  would  not  be  harder  to  him- 
yet  it  was,  it  seems,  in  the  judgment  of  his  infinite  wi.sdom| 
less  apt;  and  it  would  be  harder  and  more  unapprehen- 
sible  unto  us.  So,  we  must  acknowledge  too,  that  it  were 
no  harder  a  thing  for  God,  "of  stones  io  raise  up  children 
unto  Abraham,"  to  make  Christians,  proselytes  to  religion 

a  Plutarchi  Parallel,  inter.  Op.  Moral.  Edit.  H.  Sleph.  (Gnec.)  Vol.  I.  p.  550. 


that  way,  than  to  convert  men  by  the  Gospel ;  but  this, 
which  he  hath  chosen  to  be  his  ordinary  way,  we  have 
reason  and  obligation  to  account  the  fittest  way;  and  it  is 
a  way  more  familiar  and  easily  conceivable  to  our  thoughts. 
And  therefore  it  doth  much  towards  the  facilitating  the 
apprehension  and  belief  of  this  great  change,  to  consider, 
by  how  easy  steps  and  in  how  apt  a  method  such  a  work 
as  this  may  be  done.  And  this  will  be  very  considerable 
unto  such  persons  that  take  notice,  (which  any  observing 
man  would,)  how  little  apt  the  wise  and  holy  God  is  to  step 
out  of  his  usual  course,  further  than  the  plain  necessity  of 
the  case,  in  reference  to  such  or  such  great  ends  of  his, 
doth  require.     But  then  add  we  hereto, 

III.  The  consideration,  how  highly  suitable  it  is  to  the 
blessed  God  to  do  this  work.  Doth  it  not  look  like  a  God- 
like work  !  doth  it  not  carrytheaspect  of  a  God-like  under- 
taking and  performance,  a  thing  worthy  of  God,  to  restore 
religion  and  improve  it  much  further  in  the  world  !  We 
shall  show,  in  what  paiticular  respects  it  is  suitable  to  him. 

1.  It  is  very  suitable  to  his  most  mysterious  wisdom:  the 
glory  whereof  it  is  to  do  things,  that  none  could  contrive 
to  do  besides ;  and  especially  to  rescue  and  recover  what 
seemed  lost  and  hopeless,  when  the  sentence  of  death  was 
as  it  were  actually  thereupon,  that  is,  religion.  This  is 
the  attribute  of  Divine  wisdom,  to  recover  things  out  of  so 
dreadful  a  degeneracy ;  to  retrieve  matters,  when  the  case 
was  so  desperate  unto  all  men's  apprehensions.  It  is  the 
clioice  of  Divine  wisdom  to  do  so,  to  find  an  expedient 
even  in  the  last  necessity;  according  to  that  monumental 
name,  which  Abraham  put  upon  the  mount,  where  he 
was  to  have  sacrificed  his  Son,  Jehovah-jireh;  The  Lord 
will  see,  or.  The  Lord  will  provide  and  take  care :  an  in- 
stance thought  fit  to  be  upon  record  unto  all  succeeding 
time,  as  a  discovery  what  the  choice  of  the  Divine  wisdom 
is ;  that  is,  to  take  things  even  when  they  are  desperate,  and 
to  find  out  an  expedient  to  salve  all.  An  instance  like  to 
that  I  remember  Plutarch"  takes  notice  of,  that  one  Metella 
in  a  certain  great  exigence  was  to  have  been  sacrificed,  but 
was  prevented  by  the  miraculous  substitution  of  a  heifer  in 
the  room  of  the  intended  victim :  so  possibly  pagans  might 
have  fabulously  imitated  what  some  way  or  other  they 
came  to  have  heard  from  the  sacred  records.  But  so  the 
case  seems  to  be  with  religion,  when  God  shall  so  wonder- 
fully retrieve  it,  as  it  was  with  the  heir  of  the  promise,  the 
knife  just  at  the  very  throat.  There  was  a  contrivance 
suitable  to  the  wisdom  of  God,  to  hit  upon  this  critical 
juncture  of  time,  to  rescue  him  from  so  near  a  death,  when 
he  seemed  even  upon  expiring.  And  as  he  was  fetched 
from  death  even  in  a  figure  ;  (his  father  received  him  from 
thence  in  a  figure,  HIeb.  xi.  19.) so  it  must  be  with  religion 
too.  The  son  of  the  free-woman,  Lsaac,  was  the  emblem 
of  it:  it  is  as  it  were  in  a  like  figure  to  be  fetched  from 
death,  by  a  kind  of  resurrection  from  the  dead;  life  from 
the  dead,  as  the  apostle  speaks;  when  the  time  shall  be 
of  bringing  in  the  fulness  of  the  Gentiles,  and  the  saving 
of  all  Israel.  How  glorious  the  display  of  Divine  wisdom, 
to  let  so  gross  darkness  cover  the  world,  so  black  and 
gloomy  a  day  be  upon  it,  that  shall  issue  at  last  in  so  much 
brightness  and  so  glorious  light !  even  in  the  evening,  as 
it  is  in  Zech.  xiv.  7.  wherein  the  Lord  shall  be  king  over 
all  the  earth;  and  there  shall  be  one  Lord  and  his  name 
one,  ver.  9.  Then  conies  that  bright  and  glorious  evening 
after  a  black  and  gloomy  day :  not  perfect  darkness ;  there 
is  not  such  in  the  spiritual  world,  when  things  are  at  the 
worst ;  as  they  use  to  say  there  is  not  in  the  natural  world, 
7ioft  dantur  puTic  tenebric:  so  it  is  there  said,  that  the  light 
shall  not  be  clear  nor  dark,  ver.  G.  It  shall  be  as  if  it 
were  neither  day  nor  night,  ver.  7.  In  that  day,  (and  it 
shall  be  one  day  known  to  the  Lord,  neither  day  nor  night,) 
at  evening-time  it  shall  be  light.  You  know  how  great  a 
change  the  diurnal  return  of  the  sun  makes;  and  were  it 
not  that  the  thing  is  usual,  and  we  are  accustomed  to  it, 
that  would  be  thought  a  strange  matter.  How  vast  is  the 
change,  that,  when  darkness  is  upon  the  spacious  hemi- 
sphere, all  of  a  sudden  the  letum  of  the  sun  should  clothe 
all  with  so  much  light  and  lustre  and  gloiy,  as  we  see  it 
doth  !  Such  vicissitudes  the  wisdom  of  God  hath  thought 
fit :  but  especially  it  hath  been  reckoned  more  suitable  to 


584 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Sekm.  VII 


his  wisdom,  to  carry  things  on  from  obscurer  and  less  con- 
siderable bes:innings  unto  perfect  and  more  glorious  issues, 
so  that  in  the  evening  it  shall  be  light:  all  the  foregoing 
day  did  look  mure  like  night  than  day.  That  we  reckon 
a  great  work  of  wisdom,  to  be  able  to  find  out  a  way  of 
doing  the  most  unexpected  things,  that  no  one  would  have 
thought  of,  further  than  as  it  may  please  him  to  give  any 
previous  intimations  of  his  purpose,  what  he  will  do. 

•2.  It  is  most  suitable  to  that  supreme  interest  which  he 
hath  in  this  lower  world,  that  propriety  and  dominion 
which  he  claims  in  it  to  himself  by  a  most  rightful  claim  ; 
to  procure  himself  a  more  universal  actual  acknowledg- 
ment and  subjection,  than  hitherto:  whether  we  speak  of 
his  natural  interest,  as  he  is  the  God  and  the  Creator  of  the 
world ;  (this  lower  part,  this  inferior  region  is  a  part  of 
his  creation  too ;)  or  of  his  acquired  interest  by  the  Re- 
deemer; and  I  more  especially  intend  the  latter.  When 
I  consider  the  magnificent  things,  that  the  Scripture  speaks 
concerning  the  interest  of  the  Redeemer  in  this  world,  this 
lapsed  aposta'e  world ;  (such  as  this.  Matt,  .x.xviii.  18,  19. 
All  power  is  given  unto  me  in  heaven  and  in  earth:  Go 
ye  therefore,  and  teach  all  nations  ;  make  men  know,  that 
they  belong  to  me  and  are  all  my  right ;  lay  my  claim  to 
them,  proclaim  my  right,  challenge  my  interest  for  me, 
proselyte  them  to  me ;  baptize  them  into  my  name,  with 
the  Father's  and  the  Holy  Ghost's ;)  this  doth  import,  as 
if  some  time  or  other  he  meant  to  have  a  more  actual  ac- 
knowledgment and  subjection  in  this  world,  than  hitherto. 
If  we  look  upon  such  a  te.\t  as  that,  He  died,  and  revived, 
and  rose  again,  that  he  might  be  Lord  both  of  the  living 
and  the  dead,  Rom.  xiv.  9.  The  living  and  the  dead 
comprehend  all  that  we  can  think  of;  and  it  signifies  as 
much  as,  that  he  might  be  the  universal  Lord  of  all. 
Having  paid  so  dear  a  price,  do  we  not  think,  that  he  will 
make  more  of  the  purchase,  than  hitherto  he  hath  1  as  you 
have  it  pursued  in  that  14th  to  the  Romans  in  several  ex- 
pressions, ver.  7,  9.  None  of  us  liveth  to  himself,  and  no 
man  dielh  to  himself.— For  to  this  end  Christ  both  died, 
and  rose,  and  revived,  that  he  might  be  Lord  both  of  the 
dead  and  living.  That  invitation  to  all  the  ends  of  the 
earth  is  of  as  strong  import  this  way,  Isa.  xlv.  2-2.  Look  unto 
me  and  be  ye  saved,  all  the  ends  of  the  earth.  Observe 
the  solemnity  and  majesty  of  the  following  words,  ver. 23. 
I  have  sworn  by  myself,  the  word  is  gone  out  of  my 
mouth  in  righteousness,  and  shall  not  return,  that  unto  me 
every  knee  shall  bow,  every  tongue  shall  swear.  Which 
saying  is  expressly  applied  to  the  Lord  Christ  by  the 
apostle  in  Phil.  ii.  11.  Consider  to  the  same  purpose  the 
solemnity  of  his  inauguration,  and  tlie  largeness  of  the 
grant  made  to  him  lliereupon,  Ps.  ii.  6,  7.  I  have  set  my 
King  upon  my  holy  hill  of  Zion  :  I  will  declare  the  de- 
cree;— Thou  art  my  Son,  this  day  have  I  begotten  thee. 
This  day,  that  is,  the  resurreciion-day ;  that  is  the  emi- 
nently intended  sense,  as  the  apostle's  quoting  of  it  in  Acts 
xiii.  33.  plainly  signifies.  This  day  have  I  begotten  thee; 
thou  art  now  to  me  the  first-born  of  the  dead,  the  first- 
begotten  of  them  that  slept:  and  being  my  first-born,  art  a 
great  heir;  and  this  is  thy  inheritance: — I  will  give  thee 
the  heathen  for  thine  inheritance,  and  the  uttermost  parts 
of  the  earth  for  thy  possession,  ver.  8.  Sure  that  signifies 
more  than  mere  right  and  title.  And  think  how  pursuantly 
to  that  it  is  foretold.  Rev.  xi.  15.  that,  upon  the  sounding  of 
the  seventh  trumpet,  the  voice  should  be,  the  proclamation 
should  go  forth,  "  The  kingdoms  of  this  world  are  become 
the  kingdoms  of  our  Lord  and  of  his  Christ."  They  are 
become  so;  that  must  needs  be  in  some  other  way  than 
they  could  be  understood  to  be  so  before ;  they  were  always 
in  right  and  title.  It  is  very  suitable  to  that  supreme  and 
sovereign  interest  that  he  hath,  at  one  lime  or  another,  to 
assert  his  right;  especially  considering  it  as  a  disputed 
right :  for  how  long  hath  this  interest  been  contested  about 
by  the  usurping  god  of  this  world,  the  prince  of  the  dark- 
ness of  this  world  !  he  who  hath  tyrannized  in  the  dark, 
and  made  it  so  much  his  business  to  keep  all  men  from 
knowing  any  other  lord ! 

3.  It  is  most  suitable  unto  the  immense  almighty  power, 
by  which  he  is  able  to  subdue  all  things  to  himself  It  will 
be  upon  that  account  a  God-like  work,  worthy  of  such 
an  agent.  To  make  all  mountains  vanish  before  Zerub- 
babel,  Zech.  iv.  7.  to  bring  about  what  seemed  so  very 


difiicult,  and  even  unexpected  to  all  men ;  this  is  a  thing 
becoming  God,  to  do  what  no  one  else  could  do.  It  is  the 
acknowledgment  therefore  that  is  given  him  as  God,  a 
glorifying  him  as  God,  which  we  find  done  by  Jehoshaphat, 
■i  Chrou.  XX.  12,  We  know  not  what  to  do;  but  our  eyes 
are  upon  thee.  That  is  as  much  as  to  confess,  that  when 
all  created  power  is  at  a  nonplus  and  can  do  no  more,  (we 
can  do  no  more,)  yet  thou  hast  still  somewhat  to  do,  when 
there  is  nothing  remaining  to  be  done  by  any  hand  else. 
And  it  is  very  subsidiary  in  this  case,  and  helpful  to  our 
apprehension  and  faith,  to  consider  the  immensity  and 
omniscience  of  that  Spirit,  whereby  this  great  work  is  to 
be  done;  to  think  that  that  Spirit  is  already  every  where; 
as  in  Psalm  cxxxix.  7.  Whither  shall  I  go  from  thy  Spirit  1 
and  whither  shall  I  flee  from  thy  presence  1  Whether  I 
think  of  heaven  or  earth,  or  of  any  the  remotest  parts  be- 
yond the  seas,  there  thy  Spirit  is.  He  doth  not  need  to  go 
far  in  order  to  the  doing  of  these  great  things ;  but  only  to 
exert  a  present  influence,  where  he  is  already,  having  all 
things  subsisting  in  him,  living,  moving,  and  having  their 
being  in  him.  And  when  we  consider,  how  great  the  effi- 
cacy is  of  that  great  apostate,  impure  spirit,  that  in  Scrip- 
ture uses  to  go  under  the  name  of  Satan  or  the  devil,  to 
keep  the  world  in  darkness  and  ignorance,  to  hold  them 
oS"  I'rom  God  ;  (the  course  of  the  world  is  said  to  be  after 
the  power  of  the  prince  of  the  air,  the  spirit  that  worketh 
in  the  hearts  of  the  children  of  disobedience,  Eph.  ii.  2.) 
when  we  think,  that  his  influence  should  be  so  difiused  and 
extensive,  as  that  it  is  thought  fit  to  be  said,  that  the  whole 
world  lies  iy  rw  irorripio,  which  is  capable  of  being  read,  in 
the  evil  one,  iii  the  wicked  one,  (1  John  v.  19.)  how  should 
faith  triumph  in  the  apprehension  of  the  absolute  immen- 
sity and  omnipresence  of  the  blessed  Spirit,  by  which  this 
great  work  is  to  be  wrought  and  done  in  the  world !  when, 
as  we  know,  Satan  cannot  be  every  where,  he  makes  use  of 
many  hands,  many  instruments :  but  this  Spirit,  that  works 
all  in  all  immediately  itself,  how  agreeable  is  it  to  be  the 
author  of  such  a  work  as  this,  the  reviving  of  religion  out  of 
that  dismal  death  that  is  so  generally  upon  it  in  the  world ! 

4.  We  cannot  but  apprehend  it'  most  suitable  to  the 
Divine  goodness,  that  boundless,  flowing  goodness ;  that, 
after  the  prince  of  darkness,  the  Apollyon,  the  destroyer  of 
souls,  hath  been  leading  still  his  multit  udes  down  to  perdi- 
tion from  age  to  age,  with  so  little  check  or  restraint,  a  time 
should  come,  when  in  so  visible  a  way  the  spoil  should  be 
rescued  out  of  the  hand  of  the  terrible  and  the  strong;  and 
the  Son  of  Gtld  come  in  for  his  portion  and  share,  that  it 
was  said  should  be  divided  to  him,  Isa.  liii.  12.  How  like 
will  such  a  dispensation  as  this  be  unto  that  first  joyful 
sound  of  the  Gospel  by  the  ministry  of  angels,  "Glory  to 
God  in  the  highest,  peace  on  earth,  and  good-will  toward 
men  !"  How  agreeable  to  this  will  that  be  which  we  find 
in  Rev.  xxi.  3.  When  that  voice  shall  be  heard,  concerning 
a  thing  then  actually  done  and  taking  place,  "  Behold,  the 
tabernacle  of  God  is  with  men,  and  he  will  dwell  with 
them  ;  and  they  shall  be  his  people,  and  God  himself  shall 
be  with  them,  and  be  their  God :  and  all  tears  shall  be 
wiped  away;"asit  follows,  ver.  4.  Certainly  it  is  veiy  God- 
like upon  this  account,  that  such  a  thing  .should  be.  To 
reflect  upon  such  pas.sages  of  Scripture ;  "  God  so  loved  the 
world,  that  he  gave  his  only-begotten  Son,"  &c.  "After 
that  the  kindness  and  love  of  God  to  man  appeared,"  that 
fiXanBoairia,  and  the  large  goodness  which  such  expressions 
signify,  methinks  should  prevent  its  being  thought  strange, 
that  more  large  correspondent  eflects  of  such  goodness  are 
expected,  before  the  end  of  all  things  shall  come. 

I  must  add  here  by  way  of  caution,  that  it  is  true,  it  is 
not  safe  to  conclude  from  what  we  conceive  suitable  to 
God  to  do,  that  such  a  thing  shall  certainly  be  done;  a 
stress  were  not  to  he  laid  upon  that  kind  of  arguing,  if  we 
would  suppose  that  argument  to  be  the  original  and  prin- 
ciple. But  having  other  grounds  to  rely  upon,  which  you 
have  heard,  it  is  very  aptly  subsidiary ;  and  signifies  very 
considerably  as  an  addition  to  have  the  apprehension  of 
such  a  work  as  every  way  most  suitable  to  God  and  wor- 
thy of  him.  And  when  we  find  upon  other  grounds,  that 
is,  from  what  God  hath  expressly  said  and  foretold,  that 
we  have  cause  to  receive  and  entertain  .such  a  truth;  we 
have  reason  to  entertain  it  with  a  great  deal  more  compla- 
cency, and  to  solace  and  satisfy  ourselves  in  it  the  more, 


Serm.  VIL 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


585 


by  how  much  the  more  we  apprehend  of  suitableness  and 
congruity,  and  the  fitness  in  il,  and  liow  every  way  it  be- 
comes that  great  God  that  is  to  be  the  Author  of  this  blessed 
work.  We  may  venture  after  him  to  speak  of  what  is 
suitable;  that  is,  when  he  hath  told  us  what  he  will  do, 
or  when  we  have  seen  what  he  doth,  then  it  is  fit  for  us  to 
say  this  was  very  worthy  of  God,  fit  for  him  to  do  ;  or  it 
will  be  so  whenever  he  shall  please  to  do  it,  if  it  be  what 
we  are  yet  expecting  him  from  his  word  to  do. 

But  if  it  be  objected  here  ;  If  in  these  .several  respects  it 
be  a  thing  suitable  to  God  to  do  such  a  work  as  this,  why 
was  it  not  done  long  ago  1  inasmuch  as  this  was  as  good  a 
reason  at  any  other  time,  as  it  can  be  in  any  time  yet  to  come ; 
since  God's  wisdom,  his  sovereign  dominion,  his  power  and 
might,  his  grace  and  goodness,  were  always  the  same  1 

To  that  I  shall  shortly  say, 

1.  That  if  it  be  a  thing  very  suitable  to  God  to  do,  as 
we  have  represented,  certainly  it  seems  a  great  deal  more 
likely,  and  a  far  more  probable  way  of  reasoning,  from  its 
not  being  done,  to  expect  that  at  some  lime  or  other  it 
shall,  than  that  it  never  shall.  But  we  have  told  you  we 
rely  upon  other  grounds,  and  take  in  that  consideration 
only  as  subsidiary  and  adjumental,  to  facilitate  our  appre- 
hension and  belief  of  what  God  hath  foretold  in  his  word. 
But  I  add, 

■2.  That  there  are  but  these  two  things,  that  we  can  have 
to  consider  in  this  matter,  and  to  give  an  account  of ;  the 
delaying  of  .such  a  word  so  long,  and  the  doing  it  at  last ; 
and  I  doubt  not  but  a  very  unexceptionable  account  may 
be  given  of  both. 

1st,  For  the  delaying  of  it  so  long.  Truly  we  have  rea- 
son enough  to  resolve  that  into  that  justice,  against  which 
CO  one  that  ever  considers  can  open  his  mouth  in  this 
case.  Is  it  to  be  thought  strange,  that  God  should  so 
long  withhold  his  light  and  influence  from  a  world  in  so 
wilful  an  apostacy  and  degeneracy  and  rebellion  through 
so  many  ages ;  that  had  always  taken  care  to  propagate 
the  enmity,  and  to  keep  on  foot  the  rebellion,  so  as  that 
always,  when  he  comes  to  look  down  upon  the  world,  this 
is  the  prospect  that  he  hath  of  it,  this  the  account  of  things  ; 
looking  down  from  heaven  upon  the  children  of  men,  he 
seeth,  that  there  is  none  that  doeth  good,  none  that  under- 
stand and  seek  God,  Psal.  liii.  1,  2.  Men  affect  distance 
from  him,  they  please  themselves  to  be  without  him  in  the 
world.  Is  it  to  be  thought  strange  !  is  it  not  highly  just, 
that  he  should  make  that  their  long  continued  doom,  which 
had  been  their  horrid  choice  1  You  alfect  to  be  without 
God !  Be  so,  in  your  own  loved  darkness  and  death ! 
Men  might  see,  that  things  are  not  well  with  them,  that 
they  are  in  an  unhappy  state;  it  is  visible.  Ira  Dei  est 
vita  mortalis,  is  an  ancient  saying,  IhismorlaX  life  is  the 
very  wratk  of  God.  Men  might  apprehend,  that  God  is 
angry,  that  they  are  not  such  creatures  as  man  was  made 
at  first ;  heathens  have  apprehended  and  spoken  of  the 
apostacy.  But  when  they  are  miserable,  and  feel  them- 
selves so,  yet  they  don't  return  to  him  and  seek  after  him: 
they  cannot  help  themselves,  to  mend  the  temper  of  their 
own  spirits,  which  they  might  easily  discern  is  far  out  of 
course  ;  yet  they  don't' cry  for  help.'  It  is  highly  glorious 
triumphant  justice,  to  withhold  so  despised  and  neglected 
a  presence  and  influence  from  so  vile  and  wicked  a  gene- 
ration.    But  then, 

2dly,  For  doing  such  a  thing  at  last  notwithstanding, 
good  account  may  be  given  also.  Inasmuch  as  this  cannot 
be  said  to  be  a  thing  to  which  justice  most  strictly  and  in- 
dispensably and  perpetually  obliges,  but  a  thing  which  it 
doth  highly  approve ;  wisdom  and  sovereigntv  may  most 
fitly  interpose  at  pleasure,  and  when  it  shall  be' thought  fit. 
God  may  let  his  action  against  the  world  fall  when  he  will, 
though  he  have  a  most  righteous  one ;  and,  as  the  apostle 
speaks,  Rom.  xi.  22.  concerning  this  case,  the  restitution 
of  the  Jews,  which  shall  be  unto  the  Gentiles  also  life  from 
the  dead,  when  all  shall  be  gathered  in  at  once;  we  are 
to  expect  instances,  in  the  mixed  course  of  God's  dispen- 
sation, both  of  his  severity  and  goodness;  and  finally, 
when  that  time  comes,  when  all  Israel  shall  be  saved,  and 
the  fulness  of  the  Gentiles  be  brought  in,  the  matter  is  to 
be  resolved  into  such  an  exclamation,  as  that  which  the 
apostle  makes,  (ver.  33.)  "  Oh  the  depth  of  the  riches  both 
•  Preschtid  June  26tb.  1679. 


of  the  wisdom  and  knowledge  of  God!"  It  is  to  be  refer- 
red unto  his  wisdom  and  sovereignty,  to  lime  things  as 
seems  good  to  him.  The  times  and  seasons  are  hid  m  his 
own  power,  Acts  i.  7.  Hidden  from  us,  but  in  his  power 
to  state  and  settle  and  determine  when  and  as  he  pleases. 
What  is  more  agreeable  unto  so  absolute  a  sovereign,  and 
so  wise  a  one,  than  such  an  arbitrary  timing  of  the  dispen- 
sation of  grace,  whenever  it  shall  have  its  course  1 

And  for  our  own  part ;  as  we  have  that  reason  to  adore 
sovereign  wisdom  and  goodness,  whenever  they  shall  have 
their  exercise  in  this  kind;  so  in  the  mean  time  we  have 
reason  to  be  silent,  and  our  mouths  to  be  stopped,  while 
God  doth  as  yet  defer  and  delay  the  time  of  that  pouring 
forth  of  his  Spirit.  We  have  reason  to  be  silent,  if  it  be 
our  lot  in  our  age  to  be  under  the  restraints  of  that  blessed 
Spirit.  When  was  there  ever  any  age  in  the  world,  that 
might  more  filly  be  pitched  upon  for  the  object,  upon 
which  justice  should  hive  us  exercise  in  this  kind  1  Was 
there  ever  an  age,  wherein  the  Spirit  was  more  grieved, 
more  striven  against  1  wherein  God  should  have  more  cause 
and  reason  to  say.  My  Spirit  shall  not  strive  with  you"? 
with  whomsoever  of  all  mortals  it  strives,  it  shall  not  strive 
wilh  you  !  To  cast  our  eyes  abroad,  and  consider  the  state 
of  the  world ;  and  to  look  on  the  slate  of  things  at  home : 
— fov  the  nations  about  us,  we  have  heard  how  they  have 
been  for  years  together ;  what  reformations  do  we  hear  of? 
what  dispositions  to  return  to  God  t  Men  cry  because  of 
the  oppressions  of  the  mighty;  but  none  say,  "Where  is 
God  our  Maker  V  Every  where  there  is  that  disposition 
to  groan  and  languish  and  die  under  their  pressure ;  but  no 
inquiries  after  God;  and  whereas  they  cannot  turn  to  him 
without  him,  (and  we  acknowledge  that  for  a  principle,) 
help  in  order  thereto  is  not  implored.  We  can  feel  what 
is  externally  afflictive;  the  Divine  absence  we  feel  not: 
when  his  soul  is  departed  from  us,  we  are  not  concerned 
to  be  without  the  Spirit ;  as  Jer.  vi.  8.  Lest  my  soul  de- 
part from  thee.  He  speaks  of  that  presence  of  his  as  a 
soul  to  that  people  ;  as  it  truly  and  really  is  to  a  people 
professing  the  name  of  God  :  his  special  presence  is  the 
soul  of  such  a  people,  as  they  are  such  a  people;  holds 
things  together,  keeps  up  and  maintains  life  and  order.  Be 
instructed,  lest  my  soul  be  gone.  When  his  presence  and 
Spirit  retire  and  are  withdrawn,  it  is  as  discernible  in  the 
stale  of  things  among  a  people,  as  a  man  can  distinguish 
a  carcass  from  a  living  man.  God  is  gone,  his  soul  is  de- 
parted, the  soul  which  he  had  put  into  such  a  people, 
which  was  active  and  at  workamongsl  them.  Well!  but 
we  are  men  still  for  all  that,  we  are  reasonable  creatures, 
and  have  an  apprehensive  understandingof  the  word,  and 
faculties  remaining  to  us;  so  that  we  might  know,  that 
sucli  a  presence  is  gone,  and  we  are  iiiiserabk  lUereby; 
and  there  might,  one  would  think,  be  some  laiuentings  after 
the  Lord :  but  where  almost  are  they  to  be  found  "!  If  we 
could  have  the  world  at  will,  enjoy  what  would  gratify 
.sensual  inclination,  God  might  be  gone  and  keep  away 
from  us,  and  few  would  concern  themselves  with  the  mat- 
ter. Have  we  any  thing  then  to  say,  that  the  season  is 
deferred  of  pouring  forth  this  Spirit  ?  No.  If  we  consider 
the  resistance  and  grievance  and  vexation,  that  it  hath  met 
withal  in  our  age  and  amongst  us ;  ii  is  not  strange,  if  God 
should  determine,  "My  Spirit  Shall  not  strive  with  you; 
whatever  good  thoughts  I  may  have  towards  those  that 
shall  succeed  and  come  up  hereafter."  Bm  yet  notwith- 
standing, it  is  most  suitable  and  congruous,  that  at  one 
time  oranother  so  great  a  work  as  this,  the  recovery  of  re- 
ligion from  under  so  dismal  a  darkness  and  so  great  a 
death,  should  be  done.  And  alJ  these  things  together 
serve  to  evince,  that  this  means  hath  an  efficacy,  which 
we  have  reason  to  believe  both  can  and  will  do  this  work, 
so  as  to  make  religion  to  prosper  and  flourish  in  the  world 
sooner  or  later. 


SERMON  VIII." 

We   have   shown   at   large  the   efficaqi  of  the  means 
assigned  in  the  text,  a  plentiful  effusion  of  the  Spirit, 


586 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Sehm,  VIII. 


for  bringing  about  a  happy  state  of  things  to  the  Chris- 
tian church;  in  one  of  those  two  things,  that  must  be 
supposed  to  concur  in  making  up  sucli  a  happy  state ; 
namely, 

I.  For  the  revival  of  the  power  of  religion."  Without 
which  the  other  branch,  which  we  are  further  to  consider, 
would  signify  very  little  to  the  good  state  of  the  church. 
But  this  being  presupposed,  we  now  proceed  to  show,  how 
efficacious  a  means  the  revival  of  religion  and  the  prosper- 
ous flourishing  state  of  that,  by  the  spirit  poured  forth, 
would  be — 

II.  For  bringing  about  an  e.xlernally  happy  state  of 
things  in  the  church  of  God.  And  it  would  be  so,  1.  By 
removing  the  causes  of  public  calamities  :  2.  By  working 
whatsoever  doth  positively  tend  unto  public  good. 

1.  By  removing  the  causes  of  public  calamities ;  both 
the  deserving,  and  the  working  causes. 

1st,  What  does  deserve  public  calamities  1  What  so  far 
provokes  Divine  displeasure,  as  to  inflict  them,  or  to  let 
them  befall  a  people.  Nothing  doth  this  but  sin,  that  only 
troubles  a  people,  and  causes  an  unhappy  andimprosperous 
state  of  things,  the  hiding  of  God's  face,  as  the  text  ex- 
presses il.  It  doth  as  it  were  cause  an  ireful  aspect  in  the 
countenance  of  Providence ;  makes  that  otherwise  shining, 
smiling  face  to  be  hidden  and  obscure,  and  clothes  it  with 
terror,  that  it  is  not  to  be  beheld.  The  Lord's  hand  is  not 
shorlened  that  it  cannot  save,  nor  his  ear  heavy  that  it 
cannot  hear  ;  but  your  iniquities  have  .separated  between 
you  and  your  God,  and  your  sins  have  hid  his  face  from 
you ;  in  the  language  oi'  the  text,  Isaiah  lix.  1,  2.  So  it 
hath  been  threatened  that  it  should  be,  and  so  in  event  it 
hath  been,  upon  many  of  the  more  notable  apostaciesof  the 
church  of  God.  This  hath  constantly  ensued,  his  hiding 
his  face  ;  that  is,  his  altering  the  course  of  providence,  so 
as  that  its  aspect  hath  become  ireful  and  terrible.  It  is 
foretold,  that  so  it  should  be  upon  such  delinquencies. 
God  sa}'s  to  Moses,  Deut.  xxxi.  16,  &c.  Behold,  thou 
shalt  sleep  with  thy  fathers,  and  this  people  will  rise  up, 
and  go  a  whoring  after  the  gods  of  the  strangers  of  the 
land,  whither  they  go  to  beamong.stthem,  and  will  forsake 
me,  and  break  my  covenant  which  I  have  made  with  them. 
And  what  will  come  of  thaf?  Then  my  anger  shall  be 
kindled  against  them  in  that  day,  and  I  will  forsake  them, 
and  I  will  hide  my  face  from  them,  and  they  shall  be  de- 
voured, and  many  evils  and  troubles  shall  befall  them;  so 
that  they  will  say  in  that  day.  Are  not  these  evils  come 
upon  us,  because  our  God  is  not  amongst  us  t  and  the 
like  you  have,  chap,  xxxii.  18,  &c.  Of  the  rock  that  begat 
thee  thou  art  unmindful,  and  hast  forgotten  God  that  form- 
ed thee.  And  when  the  Lord  saw  it,  he  abhorred  them, 
because  of  the  provoking  of  his  sons  and  of  his  daughters. 
And  he  said,  I  will  hide  my  face  from  them,  I  will  see 
what  their  end  shall  be  ;  for  they  are  a  very  froward  gene- 
ration, &c.  Such  threatenings  you  find  unto  the  Christian 
churches  too,  in  the  2d  and  3d  chapters  of  the  Revelations. 
There  it  is  threatened  to  the  churches  of  Ephesus,  and 
Pergamos,  and  Sardis,  and  Laodicea ;  that  inasmuch  as 
there  were  such  and  such  things,  wherein  they  were  noto- 
riously delinquent;  "  If  you  don't  repent,  I  will  remove 
your  candle<:tick,  Rev.  ii.  5.  If  you  don't  repent,  I  will 
fight  against  you  with  the  sword  of  my  mouth,  ver.  1(>." 
(■That  means  no  doubt  the  threatenings  of  the  word  made 
operative,  and  brought  to  execution  ;  as  in  Hos.  vi.  5.  I 
have  hewed  them  by  the  prophets  ;  I  have  slain  them  by 
the  words  of  my  mouth.)  "  Except  thou  repent,  I  will 
come  against  thee  as  a  thief.  Rev.  iii.  3.  And,  because 
thou  art  lukewarm,  and  neither  cold  nor  hot,  I  will  spew 
thee  out  of  my  mouth. — Be  zealous  therelbre  and  repent, 
ver.  16,  19."  And  thus  it  hath  also  in  event  been,  accord- 
ing to  the  tenor  of  these  threats.  If  you  look  over  those 
Psalms,  which  are  the  records  of  the  carriage  and  deport- 
ment of  God's  own  peculiar  people  towards  him,  and  of 
his  dealing  with  them  thereupon  ;  the  78th,  105th,  and 
106th;  all  hath  but  verified  that  one  thing  mentioned  in 
Lev.  xxvi.  33,  24.  that  when  they  should  walk  contrary 
unto  him,  then  would  he  also  walk  contrary  unto  them  ; 
i.  e.  he  hid  his  face,  as  you  have  heard  the  import  of  that  ex- 
pression. And  it  is  with  the  same  cloud  that  he  doth  as 
it  were  cover  his  face  and  them   too.     He  covered  the 


daughters  of  Zion  with  a  cloud  in  his  anger.  Lam.  ii.  I. 
So  he  often  did  that  people  of  the  Jews.  And  so  he  hath 
the  Christian  churches  too  in  great  displeasure :  those 
seven  in  Asia,  those  in  Greece,  and  in  many  other  parts 
of  the  world  that  have  been  famous. 

What  is  it  now,  that  must  counterwork  that  wickedness, 
which  provokes  God  thus  to  hide  his  face  1  We  know  his 
Spirit  must  do  it :  when  he  pours  out  his  Spirit,  he  ceases 
to  hide  his  face.  That  is  a  quick  refining  fire, purges  the 
dross ;  without  the  purging  of  which  the  whole  lump  is 
called  reprobate  silver,  rejected  of  the  Lord.  When  the 
matter  was  consulted  of,  the  blessed  God  is  repre.sented 
as  it  were  disputing  with  himself,  whether  not  to  abandon 
and  disinherit  his  Israel :  and  when  at  length  the  contrary 
resolution  is  taken  up,  what  do  you  find  to  be  the  concur- 
rent resolution  with  that  of  not  casting  them  ofl'and  laying 
them  aside  1  Jer.  iii.  19.  And  I  said,  how  shall  I  put  thee 
among  the  children,  and  give  thee  a  pleasant  land,  a  goodly 
heritage  of  the  hosts  of  nations  1  Thus  the  matter  is  resolv- 
ed, as  in  a  subserviency  to  the  resolution  not  to  cast  ihem 
ofi';  Thou  shalt  call  me,  my  Father,  and  shalt  not  turn 
away  from  me.  "  I  will  put  a  sonlike  disposition  into 
thee,  and  so  the  relation  shall  be  continued,  and  I  will  not 
disinherit  thee."  Thus  the  thoughts  of  that  severity,  oi 
disinheriting  and  abandoning,  came  to  be  laid  aside.  But 
the  Spirit  poured  forth  removes  also — 

2dly,  The  working  causes,  as  well  as  the  provoking 
causes  of  such  calamities  to  the  church  of  God ;  both  with- 
out and  within  itself 

[I.]  Cau.ses  without  the  church  itself;  the  injurious 
violence  of  open  avowed  enemies,  the  atheistical,  infidef 
idolatrous  world  ;  and  all  reducible  to  that  head,  by  which 
the  church  of  God  may  be  endangered.  The  efliiision  of 
the  Spirit  will  remove  this  cau.se  of  public  calamities,  either, 

1.  By  subduing  such  enemies  and  breaking  their  power. 
And  while  God  is  among  his  people  and  hath  not  hid  his 
face  they  may  venture  to  defy  all  the  world.  Gird  your- 
selves, and  ye  shall  be  broken  in  pieces:  gird  yourselves, 
and  ye  shall  be  broken  in  pieces.  Take  counsel  together, 
and  it  shall  come  to  nouglit;  speak  the  word,  and  it  shall 
not  .stand:  for  God  is  with  us,  Isa.  viii.  9,  10.  "Our 
matters  are  in  a  good  state ;  for  we  are  not  deserted  and 
forsakenof  the  Divine  presence,  ourdefence  and  ourglory." 
How  is  all  the  enemies'  power  gloried  over  upon  this  ac- 
count in  the  46lh  Psalm,  and  in  many  like  places  of  Scrip- 
ture! In  that  time,  when  they  shall  generally  fear  the 
Lord  from  the  west,  and  his  glory  from  the  rising  of  the 
sun  ;  then  it  is  said,  When  the  enemy  shall  come  in  like 
a  flood,  the  Spirit  of  the  Lord  shall  lift  np  a  standard 
against  him,  (Isa.  lix.  19.)  i.  e.  animate  and  fill  up  every 
part ;  .so  as  that  all  that  oppose  shall  even  melt  away 
before  him.     Or, 

2.  They  shall  be  overawed,  so  as  thereby  to  be  made  to 
surcease  and  desist  from  attempts  of  hostility  against  the 
church.  For  the  church,  when  religion  lives  in  it,  (as  you 
know  that  is  to  be  the  first  efl^eet  off  he  Spirit  to  this  pur- 
pose,) becomes  terrible  as  an  army  with  banners;  as  the 
expression  is.  Cant.  vi.  4.  Upon  life,  order  will  be  sure 
to  ensue,  and  with  that  goes  majesty,  and  with  that  terror. 
There  is  an  awful  majesty,  you  know,  sits  in  the  face  of 
a  man,  while  he  lives ;  but  if  he  once  become  a  carcass, 
the  fowls  of  the  air  and  the  beasts  of  the  field,  and  even 
the  very  worms  of  the  earth,  dare  prey  upon  him.  So  it  is 
with  the  church  ;  when  it  is  dead,  when  religion  is  become 
a  mere  piece  of  empty,  spiritless  formality,  this  makes  it 
look  but  just  like  other  parts  of  the  world  ;  they  will  say 
of  it,  What  are  they  better  than  we  1  The  religion  of 
Christians,  if  yon  look  only  to  the  external  formalities  ot 
it,  hath  not  so  much  of  a  superiority  or  higher  excellency, 
but  that  it  will  be  a  disregarded  thing  with  them  who  can 
easily  distinguish  between  vivid  religion  and  dead.  But 
when  the  SJiirit  of  the  living  God  puts  forth  itself  in  dis- 
cernible efliects,  and  such  as  carry  an  awful  aspect  with 
them  unto  the  common  reason  of  men ;  religion  then 
grows  a  venerable  thing,  and  the  very  purpose  of  opposition 
and  hostility  is  checked  and  countermanded,  and  even 
quite  laid  aside.     Or  else, 

3.  They  become  kindly  afiected  by  this  means  unto  the 
church  ;  to  those  that  are  seriously  religious  in  the  wor.d. 


Serm.  VIII. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


587 


which  we  suppose  to  be,  upon  so  seneral  a  poiirins  forlh 
of  the  Spirit,  a  very  common  thing,  'i  lieir  hearts  inLline 
to  favour,  as  we  have  noted  upon  another  occasion  before, 
that  it  is  apt  to  be.  When  there  are  manifest  appearances 
of  God  in  the  restoring  of  religion,  it  appears  that  the 
thing  is  of  the  Lord,  the  hand  of  heaven  is  seen  in  it. 
When  it  was  very  remarkably  so  among  the  first  converts, 
it  is  said,  they  had  favour  with  all  the  people,  Acts  ii.  47. 
Upon  those  manifest  appearances  of  God  on  behalf  of  the 
Israelites  under  the  Egyptian  oppression,  the  Egyptians  at 
length  came  to  favour  them.  The  Lord  gave  the  people 
favour  in  the  sight  of  the  Egyptians,  (Exod.xi.  3.)  for  they 
manifestly  saw,  that  God  was  for  them.  So  natural  a 
respect,  from  somewhat  of  a  remaining  congenerousness, 
the  manifest  appearance  of  any  thing  divine  did  of  old 
draw  from  the  reasonable  nature  of  man  !  Yea, 

4.  They  become  sincerely  proselyted  very  generally : 
that  is  to  be  supposed  from  the  many  scriptures  formerly 
opened.  And  so  the  causes  of  offence  and  disturbance  to 
the  church  from  without  very  much  cease,  from  the  vast 
extension  and  spreading  of  its  territories:  they  that  were 
enemies  to  true  Christians  on  every  side,  become  such  even 
of  themselves.  That  transforming  power  and  influence, 
which  religion  and  the  Spirit  of  God  poured  forth  will 
have  upon  the  generality  of  the  spirits  of  men,  is  the  thing 
designedly  held  forth  by  such  expressions  as  these,  Isaiah 
xi.  G,  &c.  The  wolf  shall  dwell  with  the  lamb,  and  the 
leopard  shall  lie  down  with  the  kid;  and  the  calf,  and  the 
young  lion,  and  the  falling  together ;  and  a  little  child  shall 
lead  them.  And  the  cow  and  the  bear  shall  feed,  their 
young  ones  shall  lie  down  together ;  and  the  lion  shall  eat 
straw  like  the  ox.  And  the  sucking  child  shall  play  on  the 
hole  of  the  asp,  and  the  "weaned  child  shall  put  his  hand 
on  the  cockatrice's  den.  It  is  subjoined  to  all  this,  (ver.  9.) 
They  shall  not  hurt  nor  destroy  in  all  my  holy  mountain ; 
for  the  earth  shall  be  full  of  the  knowledge  of  the  Lord, 
as  the  waters  cover  the  sea.  Religion  shall  so  diffuse  itself, 
and  the  Spirit  of  God  go  forth  with  that  transfonning 
power,  as  to  turn  leopards  and  lions  and  beasts  of  prey  into 
iambs,  to  make  men  of  ravenous  dispositions  to  become 
sincere  Christians  :  according  to  the  influence  and  power 
of  the  Spirit  of  Christ,  the  knowledge  of  the  Lord  shall  co- 
ver the  earth  as  the  waters  do  the  sea,  and  so  there  shall 
be  no  hurting  nor  destroying  in  all  the  holy  mountain  of 
the  Lord.  My  design,  as  hath  been  often  intimated,  is 
more  to  show  the  connexion  of  these  things  with  one  an- 
other, than  to  define  the  circumstances  of  the  state  itself, 
and  when  it  shall  be.  In  the  same  manner  I  conceive  the 
expression  is  to  be  understood  in  Psalm  xlv.  5.  where, 
speaking  of  the  prosperous  state  and  progress  of  the  king- 
dom of  Chri.st,  its  great  improvements,  when  he  shall  go 
on  prosperously,  conquering  and  to  conquer,  he  saith  ; 
"Thy  arrow  shall  be  sharp  in  the  hearts  of  enemies, 
whereby  the  people  shall  fall  under  thee.  Thy  arrow  shall 
be  directed  even  into  their  very  hearts,  and  so  they  shall 
become  subject  unto  thy  rule  by  means  of  the  impressions 
made  upon  their  hearts." 

[2.]  Causes  of  trouble  and  calamity,  tcUhin  the  church 
itself,  will  by  the  same  means  be  made  to  cease  too. 

We  are  told  what  those  causes  are  by  the  apostle  James, 
rhap.  iv.  1.  From  whence  come  wars  and  fightings  among 
you  ?  come  they  not  hence,  even  of  your  lusts  (  Indeed 
this  is  the  same  cause  that  was  before  mentioned,  but  con- 
sidered as  disquieting  and  troubling  the  church  of  God  in 
the  world  in  another  way  of  operation.  The  wickedness 
of  the  world  may  be  considered,  either  with  reference  to 
the  object  of  it,  the  great  and  blessed  God,  against  whom 
all  sin  of  whatsoever  kind  is  ultimately  directed ;  or  with 
refei-ence  to  the  general  subject  of  it,  the  world  itself  which 
lies  in  wickedness.  According  to  the  former  notion  of  it, 
as  it  works  in  direct  reference  to  God,  it  is  the  moral  cause 
of  calamities;  it  provokes  God  to  inflict  them,  as  hath 
been  shown.  But  beside  that,  it  is  to  be  considered  in  the 
other  notion,  in  reference  to  the  subject :  and  so  it  hath  an 
immediate  malignant  efficiency  of  its  own,  to  work  public 
calamities. 

Plain  it  is,  that  the  covetousness,  the  pride,  the  wrath- 
fulness,  the  en\T,  the  malice,  that  every  where  so  much 
abound  in  the  Christian  church,  are  the  source  of  its  wars, 
the  things  that  disquiet  it,  and  will  not  let  it  rest  :  and 


(which  involves  them  Ml)  ^elf-love;  a  r..^,>,i  p,.;]^  fro^ 
wlience  sjung  all  the  uilier,  and  coi.icqreiiLiy  all  the  mi- 
series, that  do  or  at  any  time  have  infested  the  church  of 
God  in  this  world.  It  is  the  observation  of  a  pagan,  that 
a  people's  self-love  is  (as  he  calls  it)  the  cause  of  all  sins  ; 
that  too  earnest  love  that  every  one  unduly  bears  to  him- 
self And  the  apostle  Paul,  speaking  of  the  perilous  times 
that  should  be  in  the  latter  age  of  tiie  v.orld,  or  the  last 
times,  (meaning  by  that  plira.se  the  latter  part  of  the  age 
from  the  Messiah  to  the  end  of  the  world,  according  to  the 
known  division  of  time  into  three  ages  by  the  Jews,)  signi- 
fies that  the  perilousness  of  those  times  should  then  prin- 
cipally appear,  when  there  should  he  a  more  notorious  di.s- 
covery  of  that  great  principle  of  self-love  every  where  in 
the  world.  Indeed  that  hath  been  a  principle  ruling  the 
world  ever  since  the  breaking  ofi'of  man  from  God.  Yet 
we  know  there  are  some  times  of  more  prevailing  wicked- 
ness in  the  world  than  others  are  :  and  this  is  the  character 
of  those  perilous  times  of  the  last  age,  that  men  should  be 
lovers  of  their  own  selves,  ^iXnuroi,  2  Tim.  iii.  1,2.  Or,  as 
the  apostle  Peter,  speaking  of  the  same  latter  times,  ex- 
presses it,  2  Pet.  ii.  10.  men  shall  be  mOultn,  sel f-plea.s6rs. 

It  is  very  obvious  how  all  the  other  particular  evils 
spring  from  this  one  root.  What  is  pride  but  an  over- 
weening conceit  of  a  man's  self!  too  much  complacency 
in  and  admiration  of  one's  self!  What  is  covetousness, 
but  a  labouring  to  grasp  all  to  oneself!  Envy  rises,  be- 
cause I  see  others  have  the  good  things  which  I  would 
fain  have  myself  When  it  fares  better  with  a  man  than 
it  doth  with  others,  then  he  is  proud;  when  it  fares  better 
with  others  than  it  does  with  him,  then  he  is  envious. 
When  he  is  proud  upon  the  former  account,  that  subdue.s 
him  to  the  dominion  of  such  other  evils,  as  have  most  af- 
finity with  that;  it  makes  him  wrathful,  malicious,  re- 
vengeful, and  the  like.  All  these  miseries,  in  respect 
whereof  the  last  days  are  said  to  be  perilous,  are  by  the 
apostles  in  the  fore-inentioned  places  referred  unto  self- 
love,  self-pleasing,  as  the  proper  diagnostics  and  charac- 
ters of  such  a  state  of  the  world.  But  what  kind  of  self-love 
is  It "!  or  what  kind  of  self  is  it  the  love  of !  It  is  our  most 
ignoble,  meanest  self,  the  basest  pan  of  ourselves ;  the 
body, the  sensitive  life,  and  the  good  things  that  are  suitable 
and  subservient  to  that.  This  self  is  the  great  idol  set  up 
all  the  world  over,  and  the  undue  love  of  it  is  the  idolatry 
by  which  that  idol  is  served  :  terrene  and  earthly  good,  in 
the  several  kinds  and  sorts  of  it,  arc  the  several  sorts  of 
sacrifices,  by  which  that  idol  is  from  time  to  time  provided 
for.  This  being  the  true  state  of  the  case,  as  wickedness 
doth  more  prevail  and  abound,  there  is  still  the  higher 
contestation  between  idol  and  idol :  so  many  men,  so 
many  idols;  and  so  many  altars  set  up  for  each  several 
idol.  And  this  makes  all  the  hurry  and  commotion  in 
each  part  and  corner,  every  man  labouring  to  grasp  as 
much  as  he  can  to  the  service  of  his  own  idol,  his  own 
private  and  particular  interest.  This  hath  drawn  that 
inundation  of  miseries  upon  the  church  of  God ;  the 
wickedness  of  men  hath  thus  broke  out  like  a  flood.  The 
floods  of  ungodly  men,  acted  by  such  principles,  and  bv 
that  one  principle  as  radical  to  all  the  rei,  have  over- 
whelmed the  world  and  the  church  with  miseiies. 

And  where  is  the  cure  1  Only  the  Spirit  of  the  Lord 
lifting  up  a  standard  against  these  floods ;  ai;d  that  by 
turning  men  from  transgression  in  Zion,  Isa,  lix.  19,  20. 
by  counterworking  that  wickedness,  that  hath  prevailed  so 
far  and  to  so  high  a  degree.  The  Spirit  of  the  living  God 
only  can  purge  and  compose  at  once  the  troubled  state  of 
thiiigs.  Wickedness  can  never  admit  any  such  thing  as 
quiet.  The  wicked  are  like  the  troubled  sea,  when  it  can- 
not rest,  whose  waters  cast  up  mire  and  dirt.  Thure  is  no 
peace,  saith  my  God,  to  the  wicked,  Isa.  Ivii.  20.  21.  They 
can  neither  admit  it  themselves,  nor  permit  it  to  others. 
Now  here  the  great  purifier  must  be  the  Spirit  poured 
forth  ;  spoken  of  under  the  metaphorical  expressions  of  a 
refiner's  fire,  and  of  fuller's  soap,  Mai.  iii.  2.  That  is  a 
quick  and  fervent  fire,  and  will  certainly  make  away  with 
the  dross  and  wickedness,  when  once  it  comes  to'  pour 
forth  its  mighty  and  fervent  influences  to  that  blessed  pur- 
pose: even  though  there  should  be  a  state  of  things,  as  is 
foretold  in  Zech.  xiii.  8,  9.  when  two  third  parts  of  the 
land  should  be  cut  off  and  die,  and  only  a  third  be  left ; 


588 


THE  "WORK  OF  THE  HOLY  SPIRIT  IN 


Sekm.  IX. 


that  shall  be  refined,  as  silver  is  refined,  and  tried,  as  gold 
is  tried.  It  is  but  one  and  the  same  labour,  that  gives  pu- 
rity and  peace.  The  same  thing  that  defiles,  disturbs; 
and  the  same  thing  that  purges,  pacifies,  and  brings  all  to 
a  quiet  state  and  happy  composure.  So  the  Spirit  poured 
forth  will  be  a  most  efficacious  means  to  bring  about  a 
good  state,  by  removing  the  causes  of  public  miseries. 
And  also, 

2.  By  working  whatsoever  hath  a  positive  tendency  to 
the  good  and  happiness  of  the  church.  To  evidence  this, 
I  shall  speak,  first  of  the  principles,  which  it  doth  im- 
plant. And,  secondly,  of  the  effects,  which  it  works  by 
those  implanted  principles,  tending  to.the  common  pros- 
perity of  the  whole  church. 

[1.]  The  principles,  which  it  doth  implant.  "We  may 
comprehend  them  all  summarily  imder  the  name  of  the 
Divine  image,  which  it  is  the  great  business  of  the  Spirit 
to  restore  among  men.  And  I  shall  particularize  no  lower 
than  to  these  two  heads, — divine  light,  and — love;  which 
the  Spirit  of  God  poured  forth  settles  smd  plants  in  the 
minds  of  men.  These  are  the  two  great  things,  wherein 
men  are  capable  of  imitating  God.  By  one  of  the  pen- 
men of  holy  writ,  the  apo.stle  St.  John,  in  one  and  the 
same  epistle,  God  is  said  to  be  both  light  and  love.  God 
is  light,  1  John  i.  5.  God  is  love,  chap.  iv.  16.  These 
made  somewhat  generally  to  obtain  amongst  men,  cannot 
but  infer  a  most  happy  state. 

1.  Light.  When  this  is  difl^used,  when  the  knowledge  of 
God  comes  to  cover  the  earth,  (as  was  said,)  as  the  waters 
do  the  sea,  it  cannot  hut  make  a  happy  peaceful  state. 
There  is  nothing  terrible  in  light.  "  A  sphere  of  light  (as 
I  remember  a  heathen  speaks)  hath  nothing  in  it  that  can 
be  disquietive  ;  and  therefore  therein  can  be  nothing  but 
perfect  tranquillity."  Wherever  men  are  qnarrellingwith 
one  another,  they  are  quarrelling  in  the  dark,  scuflling 
and  fighting  with  one  another  in  the  dark  ;  though  every 
man  thinks  he  sees,  which  makes  the  matter  .so  much  the 
worse.  It  is  a  real,  but  an  unimagined,  unapprehended 
darkness,  that  overspreads  the  world ;  and  in  that  dark- 
ness men  are  working  all  the  mischiefs  and  miseries  to 
themselves  that  can  be  thought  of  There  will  be  an  end 
to  that,  when  the  Divine  light  comes  and  spreads  itself  (as 
it  were)  in  men's  lives. 

2.  Love.  When  God  implants  his  love  in  the  minds  of 
men,  there  needs  no  more.  Even  that  one  thing  is  enough 
to  make  a  happy  world,  the  love  of  God  dwelling  in  every 
breast,  transforming  them  into  love.  He  that  dwelleth  in 
love,  dwelleth  in  God,  and  God  in  him,  1  John  iv.  16.  A 
most  certain  assurance,  that  all  will  be  well.  And  I  would 
speak  of  these  three  branches  of  Divine  love,  (for  it  is  all 
divine  in  respect  of  the  root  and  principle,)  as  conducing 
to  ma  e  the  world  happy ;  supreme  love  to  God  ;  a  due 
and  well  regulated  love  of  every  man  to  himself;  and  love 
to  every  other  man  as  to  himself    But  of  these  hereafter. 

I  shall  now  close  with  a  short  word  of  Use.  By  the 
drift  and  tenor  of  what  hath  been  hitherto  discoursed,  you 
may  see,  that  the  good  and  felicity  of  every  person,  and 
so  of  the  church  in  common,  though  it  come  at  last  in  the 
issue  to  be  an  external  thin^,  yet  in  the  root  and  principle 
is  an  internal  thing.  Every  man's  happiness  or  misery 
grows  within  himself:  and  so  the  common  happiness  and 
misery  of  the  church  of  God  grow  principally  and  chiefly 
within  itself  It  is  the  saying  of  a  heathen,  Epictetus  I 
mean,  "  The  character  or  note  of  an  idiot  or  plebeian  is 
this,  that  he  places  the  expectation  of  all  his  good  or  of  all 
his  evil  from  without;  whereas  the  note,  the  certain  cha- 
racter of  a  philosopher,  (of  a  wise  or  virtuous  mam,  so  he 
means  by  that  term,)  is  to  place  all  his  expectation  of  good 
or  evil  in  things  that  are  within  himself"  It  were  well  if 
we  could  but  learn  this  document  from  a  heathen  ;  aiid 
learn  it  well,  so  as  to  have  the  sense  of  it  deeply  infixed  in 
our  minds  and  hearts ;  that  hearing  of  these  several  causes 
that  work  the  calamities  and  troubles  of  the  church  of  God, 
we  would  consider,  that,  according  to  our  participation  in 
any  such  calamities,  these  evils  in  ourselves  do  contribute 
a  great  deal  more  to  them  tlian  the  evils  in  auy  other  men. 
Let  us  be  convinced  of  this.  Do  but  apprehend,  that  if  the 
ambition,  or  pride,  or  covetousness,  or  malice  of  another 
man  may  hurt  me,  these  things  within  myself  do  hurt  me 

*  Preached  Aiifiiiat  28lti,  1678. 


much  more ;  and  there  is  some  spice  or  other  of  them  in 
each  of  our  natures.  Why  should  not  we  be  convinced  of 
so  plain  a  things  Is  not  a  dart  in  my  own  breast  worse 
than  in  an  enemy's  hand  1  If  I  think  myself  concerned  to 
know,  what  the  pride  and  covetousness,  and  malice  and 
ambition,  of  such  and  such  a  man  may  do  against  me ;  if 
I  have  any  tincture  of  these  evils,  (as  who  dares  say  he 
hath  not  1)  within  my  own  soul ;  have  not  I  a  nearer 
thing  to  regret,  than  the  evil  that  only  lies  in  another 
man  1  To  expect  or  fear  all  our  hurt  from  without,  and 
not  to  fear  the  next  and  nearest  evil,  is  the  greatest  stu- 
pidity imaginable. 

And  then  for  the  causes  of  common  good,  and  so  of  our 
own,  as  that  is  involved;  we  hear,  it  may  be,  with  a  great 
deal  of  complacency,  of  such  principles  generally  implant- 
ed in  the  minds  of  men.  What  glorious  times  would  they 
be,  if  all  other  men  were  such  lovers  of  God,  such  orderly 
lovers  of  themselves,  and  such  lovers  of  their  neighbours, 
as  they  should  be  1  but  is  it  not  of  a  great  deal  more  con- 
cernment to  our  own  felicity,  that  we  be  so  ourselves  1  can 
the  goodness,  the  piety,  the  righteousness,  the  benignity  of 
other  men  do  me  good,  in  comparison  of  what  these  things 
lodged  and  deeply  rooted  in  my  own  soul  would  dol  It 
is  true,  it  were  a  most  desirable  thing  to  have  all  the  world 
religious;  but  if  all  the  rest  of  the  world  were  so,  and  my 
own  soul  vacant  of  it,  what  should  I  be  the  better  for 
that  1  If  all  other  men  were  lovers  of  their  own  souls,  it 
would  be  happy  for  them  ;  but  nothing  to  me,  if  I  despised 
my  own.  Therefore  let  us  learn,  what  our  own  present 
business  must  be ;  to  labour  to  have  the  causes  of  com- 
mon calamity  wrought  out  from  ourselves,  and  the  causes 
of  common  felicity  and  prosperity  inwrought  into  our- 
selves. We  cannot  tell  how  to  mend  the  state  and  condition 
of  the  world  ;  and  our  duty  reaches  not  so  far  ;  but  we  have 
each  of  us  a  work  to  do  at  home,  in  our  own  bosoms. 
And  if  ever  we  expect  to  see  good  days,  it  must  be  in  this 
way,  by  being  good  and  doing  going,  Psalm  xxxiv.  14. 


SERMON   IX.' 

We  are  considering  the  principles,  which  the  Spirit 
poured  forth  doth  implant,  conducive  lo  the  general  pros- 
perity and  felicity  of  the  people  of  God.  And,  as  was  said 
before,  of  the  evil  and  mischievous  principles,  that  natu- 
rally work  their  calamity  and  misery,  that  they  may  be  all 
reduced  to  an  inordinate  self-love  ;  so  the  good  principles, 
which  have  atendency  to  their  welfare,  may  all  be  referred 
unto  one  common  head,  that  of  a  due  and  well-tempered, 
well-proportioned  love.  When  the  Spirit  of  God  comes  to 
make  a  good  and  happy  state  of  things  to  obtain  and  take 
place  in  the  church  ;  the  work  of  that  Spirit,  poured  forth 
for  this  purpose,  is  to  write  the  laws  of  God  in  the  hearts 
of  his  people.  So  vou  may  find,  (where  there  is  a  mani- 
fest reference  lo  that  future  happy  state  promised,  and 
which  we  are  yet  expecting  and  waiting  for,)  he  speaks  in 
that  and  in  paiallel  Scriptures  of  giving  his  Spirit,  and  of 
its  immediate  workings  and  operations.  And  this  is  its 
general  work,  to  write  his  law  in  the  hearts  of  his  people, 
jer.  xxxi.  33.  Now  the  law,  we  are  told,  all  the  law  is 
fulfilled  in  that  one  word,  Love,  Gal.  v.  14.  That  is  the 
sum  and  epitome  of  the  whole  law.  And  if  we  descend  a 
little  more  to  particulars,  these  three  branches  of  a  holy 
gracious  love  will  do  the  whole  business;  that  is,— 1. 
That  love  to  God,  which  he  requires  and  claims;— 2.  That 
love  of  particular  persons,  each  of  them  to  themselves, 
which  is  due  and  regular  ; — 3.  Their  love  to  other  vien,  as 
to  themselves  ;  or  measured  by  that  love,  which  they  duly 
bear  to  themselves. 

1.  Consider  what  the  love  of  God  is,  according  as  the 
law  requires;  and  that  we  must  therefore  believe  will  be, 
when  God  pours  forth  his  Spirit  generally,  and  by  it 
writes  his  law  upon  the  hearts  of  men.  Here  is  the  firs' 
and  great  thing  in  the  law,  as  our  Lord  Jesus  Christ  him- 
self gives  us  the  system  of  it,  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 


Serm.  IX. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


58» 


all  thy  mind,  Matt.  xxii.  37,  38.  What  doth  the  Lord  thy 
God  require  of  thee,  but  to  fear  the  Lord  thy  God,  &c. 
and  to  love  him,  and  to  serve  the  Lord  thy  God  with  all 
thy  heart  and  with  all  thy  soul  1  Deut.  i.  12.  Do  but 
consider,  what  this  would  do  to  make  a  happy  world  or  a 
happy  church,  to  have  the  love  of  God  exalted  into  its  just 
dominion  and  supremacy  in  the  minds  and  souls  of  men : 
that  is,  suppose  a  universal  agreement  among  men  to  love 
God  with  one  consent,  with  all  their  minds,  and  wilh  all 
their  souls,  and  with  all  their  strength,  as  far  as  the  bound.s 
of  the  church  may  be  set.  There  must  be  considerable  in 
this  love  to  God,  1.  Zeal  for  his  interest  and  honour  :  and, 
2.  Desire  of  happiness  in  him.  One  is  love  to  him,  as  our 
supreme  and  sovereign  Lord :  the  other  love  to  him,  as 
our  supreme  and  sovereign  Good,  our  Portion  and  Feli- 
city.   Now, 

1st,  Do  but  suppose,  a  general  agreement  amongst  us 
in  the  former  of  these, — that  entire  devotedness  unto  the 
interest  of  God,  which  his  love  doth  most  certainly  include 
and  must  possess  the  hearts  of  men  with ; — what  an  in- 
fluence must  this  have  !  When  there  shall  be  no  other  con- 
tention amongst  men,  than  who  can  do  most  for  God,  who 
can  most  greaten  him  in  the  world;  when  men  shall  ge- 
nerally agree  in  an  entire  devotedness  unto  the  sovereign, 
supreme  interest  of  the  Lord  of  heaven  and  earth ;  don't 
you  think,  that  would  do  much  of  this  happy  business  1 
For  what  cause  of  contention  can  there  be  amongst  men 
thenl  There  are  no  quarrels  in  heaven;  where  that  is  the 
entire  business  of  all,  the  thing  wherein  all  con.sent  and 
agree,  to  praise  and  honour,  to  adore  and  glorify  their  com- 
mon Ruler  and  Lord:  and  so  far  as  the  happy  state  we 
are  speaking  of  shall  obtain  in  the  church  of  God  on  earth, 
so  far  that  will  be  the  ven,'  image  of  the  church  of  God  ia 
heaven.  Where  there  is  an  agreement  among  persons 
upon  an  evil  principle,  do  but  consider  how  it  compacts 
such  people  amongst  themselves ;  see  how  united  the 
people  of  Ephesus  were  in  a  false  religion!  as  is  noted  by 
that  orator,  who  bespoke  them  on  occa.sion  of  the  commo- 
tion amongst  ihem  upon  the  apostle  Paul'.s  coming  thither, 
in  Acts  XIX.  35.  "What  man  is  there,  that  knoweth  not 
ho  iv  that  the  city  of  ihe  Ephesians  is  a  worshipper  of  the 
great  goddess  Diana,  and  of  the  image  which  fell  down 
from  Jupiter  1"  It  was  it  seems  a  most  observable  unani- 
mity, that  was  amongst  this  people  in  this  one  thing,  unto 
that  degree,  that  the  whole  city  is  said  to  be  but  one  wor- 
shipper. Now  when  the  church  shall  come  to  be  but  one 
worshipper  of  the  great  God,  all  devoted  to  him  to  serve 
his  interest;  when  there  shall  be  but  one  altar,  the  many 
altars  mentioned  before  being  all  overturned  by  that  inun- 
dation of  the  Spirit  poured  forth,  and  now  but  one  great 
interest  to  be  served ;  must  not  this  make  a  happy  state  of 
things  so  far  as  il  obtains  ■?  It  is  the  multiplicity  and  pri- 
vateness  of  men's  designs  and  ends,  that  sets  all  the  world 
together  by  the  ears,  and  makes  men  every  where  ready  to 
tear  one  another  in  pieces ;  whether  they  go  under  the 
Christian  name,  or  not,  that  makes  no  difference  in  the 
case ;  as  certainly  a  wolf  is  never  a  whit  the  less  a  wolf 
for  being  clothed  with  a  sheep's  skin.  But  when  persons 
shall  become  one,  consenting  and  agreeing,  by  the  influence 
of  that  great  principle  of  divine  love,  in  the  main  design 
and  business  of  religion  ;  this  must  produce  a  happy  har- 
mony. It  IS  a  very  plain  case,  that  if  you  draw  a  circum- 
ferential line,  and  place  one  centre  within  that  circumfer- 
ence, you  may  draw  as  many  straight  direct  lines  as  you 
will  from  any  part  of  the  circumference  to  that  centre,  and 
it  is  impossible  you  should  ever  make  them  to  intersect  or 
interfere  with  one  another ;  but  let  there  be  several  centres, 
and  then  you  cannot  draw  lines  from  any  part,  but  they 
must  neces-sarily  intersect  and  cross  one  another  ever  and 
anon.  Here  is  the  case  before  us.  It  is  the  making  of 
many  centres^  that  causes  men  to  interfere,  while  every 
man  makes  his  own  self  his  end  ;  no  two  men's  interests 
can  throughout  and  always  agree ;  but  that  which  this  or 
that  man  does,  to  plea.se  andserve  himself,  disserves  or 
displeases  somebody  else,  and  hereupon  comes  a  quarrel. 
It  is  manifest,  that  sincere  religion  would  cure  all  this  : 
when  there  is  but  one  end,  and  every  man's  business  is  to 
serve  and  glorify  their  common  Maker  and  Lord ;  when  all 
thus  agree  in  the  love  of  god,  there  would  be  no  interfering : 
7nd  how  would  that  contribute  to  external  prosperity  ! 


2dly,  Do  but  consider  the  other  thing,  which  true  love 
to  God  includes,  that  is,  the  desire  of  him  as  our  portion, 
our  best  and  supreme  good ;  if  that  shall  once  come  to  be 
universal,  (as  it  shall  be,  whenever  the  happy  time  comes, 
when  the  Spirit  shall  generally  write  the  law  of  God  in  the 
hearts  of  men,)  it  must  needs  make  stirs  and  contentions 
and  troubles  to  cease  from  amongst  men,  so  far  as  it  doth 
obtain.  For,  (as  was  intimated  before,)  where  self-love  is 
the  ruling  principle,  self  the  great  idol,  and  something  or 
other  of  terrene  good  the  sacrifice  wherewith  this  idol  is  to 
be  served ;  so  the  business  of  every  man  is  to  grasp  in  all 
that  he  can  of  the  good  things  of  this  earth  for  himself. 
Now  terrene  good  is  (as  our  bodily  part  itself  is,  unto  which 
it  is  most  adapted  and  suited)  of  such  a  nature,  that  it 
cannot  be  severed  and  divided  into  parts  without  being 
diminished  and  lessened  in  the  several  parts:  it  is  not 
partible  without  diminution ;  so  that  the  more  one  enjoys 
of  it,  the  less  every  one  else  enjoys.  But  now,  when  the 
blessed  God  himself  is  the  best  good  Ic  every  one,  every 
one  enjoys  his  share  without  the  diminution  of  others' 
share.  It  is  from  the  limitedness  and  impartibleness  of 
terrene  good,  without  the  lessening  of  the  several  parts, 
that  it  comes  to  be  the  object  or  occasion,  about  which  or 
upon  account  whereof  there  is  so  much  exercise  of  con- 
cupiscence, inordinate  desire,  envy,  malice;  every  one 
labouring  to  catch  from  another,  as  thinkinganother's  por- 
tion to  be  more  than  comes  to  his  share,  and  his  own  less 
than  should  come  to  his :  there  is  the  occasion,  (and  the 
corrupt  nature  of  man  is  apt  to  take  occasion  from  any 
thing.)  for  stirring  the  lusts  and  passions  I  am  speaking  of, 
in  reference  to  earthly  good.  But  there  is  no  occasion  at 
all  for  the  exercise  of  any  such  disquieting  passions  here  ; 
when  there  is  a  common  agreement  to  make  God  their 
portion,  to  esteem  him  so  with  the  Psalmist,  "  Whom 
have  I  in  heaven  but  thee  1  and  there  is  none  upon  earth 
that  I  desire  besides  thee;"  when  this  comes  to  be  the 
common  sense  with  men,  no  man's  share  is  diminished  by 
the  greater  and  larger  enjoyments  of  another.  And  there- 
fore you  do  not  find,  that  there  is  wont  to  be  any  exercise 
of  disquieting  passions  in  this  case.  Did  you  ever  know 
any  man,  that  entertained  malice  against  another,  because 
he  himself  desired  to  have  very  much  of  God,  and  he 
thought  the  other  enjoyed  more  ;  there  is  no  place  or  pre- 
tence at  all  for  any  such  thing ;  because  let  another  have 
ever  so  much,  there  is  enough  in  the  same  fountain  for 
him  and  for  me  too. 

•2.  Consider,  what  love  towards  a  man's  self  is  in  the 
due  kind  and  degree  of  it ;  and  how  that,  when  it  shall 
come  to  obtain  generally  amongst  men,  must  make  to- 
wards the  good  and  happy  state  of  the  church.  That 
due  and  just  love  of  a  man's  self,  will  have  its  exercise 
in  these  two  things ;  I.  A  strict  care  of  his  mind  and  inner 
man ;  and,  2.  A  due  care  also  of  the  body  or  outward 
man. 

1st.  A  very  strict  care  of  the  mind  and  inner  man.  I 
remember  a  heathen,  speaking  of  self-love,  saith  ;  "  It  is 
true  indeed,  that  every  man  ought  to  have  a  love  to  him- 
self; there  is  a  self-love  that  is  divine,  which  God  makes 
him  to  bear  to  himself"  And  by  how  much  the  more  a 
man  is  a  lover  of  himself  with  that  kind  of  love,  so  much 
the  less  is  he  apt  to  disquiet  other  men,  or  to  contribute 
any  thing  to  common  miseries.  Now  he  that  loves  him- 
self duly  and  aright,  will  principally  and  in  the  first  place 
love  his  own  soul ;  he  will  labour  to  cultivate  that,  to  fit 
it  for  God,  for  his  service  and  enjoyment ;  and  about  soul- 
concernments  men's  interests  do  not  differ.  Will  you  but 
suppose  men  thus  employed  and  busied,  intently  taken  up 
about  their  own  eternal  felicity  and  the  present  forming  of 
their  spirits  in  order  thereto  ;  such  will  not  have  leisure 
to  give  trouble  to  other  men.  They,  that  are  all  busy 
about  this  great  affair,  to  intend  their  own  spirits,  to  keep 
their  hearts  with  all  diligence,  to  depress  whatsoever  may 
be  troublesome  to  themselves  or  offensive  to  God  within 
them,  to  improve  and  adorn  their  souls,  to  fit  them  for, 
and  render  them  capable  of,  a  blessed  eternity ;  you  may 
be  sure  will  fiud  very  little  leisure  to  concern  themselves 
with  the  affairs  of  the  world,  to  the  trouble  and  disquiet  of 
that ;  though,  if  they  can  beany  way  serviceable,  they  will 
be  most  earnest  and  ready  to  do  that,  from  the  same  tem- 
per and  disposition  of  spirit.    They  are  the  most  trouble- 


590 


THE  WORK  OP  THE  HOLY  SPIRIT  IN 


Serm.  X. 


some  people  every  where,  that  do  least  mind  their  own 
souls,  and  have  least  business  to  do  at  home. 

2ndly,  A  due  caie  of  the  body  also  is  included  in  re- 
gular self-love.  And  that  would  signify  not  a  little  to  a 
happy  time  ;  that  is,  if  there  were  that  care  commonly 
iKiken  of  the  outward  man,  and  of  what  doth  more  imme- 
diately intluence  that,  the  appetites  and  affections  and  pas- 
sions of  the  lower  soul,  wherein  the  true  notion  of  tempe- 
rance consists ;  which  is  one  of  the  fruits  of  the  Spirit, 
Gal.  V.  23.  If  men  could  generally  keep  the  flesh  and  its 
inordinate  cravings  under  a  government,  so  that  it  shall  not 
be  gratified  in  every  thing  that  it  would,  nor  sensual  in- 
clmations  be  suffered  to  grow  inio  exorbitances :  if  all 
those  thin.gs,  that  need  to  be  corrected  and  reduced  to  order 
by  sumptuary  laws,  were  so  reduced  by  a  living  law  in 
every  man's  own  self;  if  men  were  generally  become  by 
inward  inclination  chaste,  sober ;  willing  to  content  them- 
selves with  what  is  useful  for  the  ends  and  purposes  of 
nature,  without  making  provision  for  the  flesh  and  its  lusts, 
to  satisfy  and  content  them  ;  not  addicting  themselves  to 
eat  or  drink  more  than  is  necessary,  or  to  idleness  and  slolh 
and  other  pieces  of  indulgence  to  the  flesh  ;  there  would 
be  connected  with  such  things  as  these,  contentedness  in 
every  man's  mind ;  (for  lust  is  more  costly  than  nature, 
covets  more  and  must  have  more  ;)  and  hereupon  neces- 
sarily a  great  deal  of  tranquillity  and  peace.  For  while 
men's  minds  are  contented  within  themselves,  they  are  very 
little  apt  to  give  discontent  to  others  ;  but  persons  discon- 
tented themselves,  restless  and  full  of  trouble,  (which  they 
are  only  by  their  lusts,)  are  fit  instruments  then  to  give  all 
the  world  trouble,  so  far  as  their  power  can  go.  Nor  would 
it  be  a  small  ingredient  in  the  common  external  happiness 
of  such  a  time,  that  by  this  means  there  would  be  a  more 
general  healthiness  of  body  among  people.  If  that  great 
fruit  of  the  Spirit,  temperance,  did  commonly  obtain;  (by 
which  we  are  able  each  one  to  possess  his  vessel,  his  own 
body,  in  sanctification  and  honour,  1  Thess.  iv.  4.  to 
attend  his  own  body  even  asihe  temple  of  the  HolyGhost;) 
then  there  would  not  be  that  general  cause  of  complaint 
concerning  consuming  and  loathsome  sicknesses,  that  are 
the  great  calamity  of  the  age,  and  owing  .so  manifestly  in  a 
high  degree  to  unbridled  lust.  In  that  happy  state  of  the 
church  of  God,  wherein  it  is  said,  that  the  inhabitants  of 
Zion  shall  not  sav  they  are  sick,  shall  have  no  more  cause 
to  complain  of  sickness,  because  ihey  shall  be  forgiven  their 
iniquity,  (Isa.  xxxiii.  '24.)  I  reckon,  that  forgiveness  of  sin 
hath  a  reference  to  that  happy  state  of  things,  not  only  a.s 
it  puts  a  slop  to  the  inundations  of  Divine  judgments  in 
other  kinds,  but  also  as  it  hath  a  direct  tendency  to  keep 
otfthe  evil  mentioned:  that  is,  when  sin  is  forgiven,  the 
power  of  it  is  broken  at  the  same  time  :  God  doth  never 
forgive  sin,  and  leave  it  reigning ;  but  he  forgives  and 
breaks  the  power  of  it  at  once.  Now,  as  when  sin  is  not 
forgiven,  men  are  left  to  the  swing  and  impetus  of  their 
own  lusts,  and  so  are  the  executioners  of  God's  vengeance 
upon  themselves  ;  so,  when  sin  is  forgiven,  it  languishes 
and  dies ;  such  a  people  grow  more  puie,  holy,  temperate, 
cha.ste,  sober  in  all  their  conversation  ;  and  so  there  comes 
to  be  less  appearance  of  sickness  and  ails,  and  those  cala- 
mities with  which  men  naturally  affect  their  own  flesh  by 
the  indulgence  of  their  lusts.  So  that  by  the  Spirit  poured 
forth,  and  so  a  principle  of  due  love  to  a  man's  seR  being 
once  implanted  and  excited,  and  kept  in  due  exercise,  it 
must  infer  generally  botli  more  contented  minds  and  more 
healthful  bodies ;  and  these  things  cannot  but  signify  a 
great  deal  to  make  a  very  good  time. 

There  is  a  third  branch  of  love,  that  must  obtain,  when 
God  comes  to  write  his  law  in  the  hearts  of  men  by  his 
Spirit ;  love  as  it  respects  other  men.  But  of  this  here- 
after. 

By  what  hath  been  said,  it  seems  a  plain  case,  that  the 
Spirit  of  God  poured  forth  would  make  a  very  happy  ex- 
ieriml  stale  of  things.  And  since  it  is  so  proper  and  direct 
a  means,  and  would  be  so  efficacious,  were  it  poured  forth  ; 
truly  it  cannot  but  be  matter  of  very  sad  reflection,  that 
the  thing  should  not  be  done  ;  that  there  should  be  so  great, 
so  dreadful,  a  restraint  of  this  blessed  Spirit  in  our  time 
and  age,  as  we  have  cause  to  observe  and  complain  of. 
It  is  matter  of  sad  reflection,  if  you  consider,  what  as  an 
•  Preached  September  4th,  1678. 


effect,  it  carries  the  signification  of;  and  also  what  further 
mournful  effects  it  carries  a  presignification  of,  as  a  cause. 

[I.]  Consider,  what  an  evil  it  carries  in  it  the  significa- 
tion of,  as  an  efl'ect.  The  principle  of  such  a  restraint  must 
needs  be  a  very  great  degree  of  Divine  displeasure.  It  is 
the  highest  expression  of  such  displeasure,  that  we  can 
think  of,  and  the  most  dreadful  piece  of  vengeance,  when 
God  saith  ;  Now  because  men  have  oflended  me  at  so  high 
a  rate,  I  will  take  away  my  Spirit  from  them.  This  was 
the  act  of  vengeance,  wherewith  he  punished  the  provoca- 
tions of  the  old  world,  when  the  wickedness  of  man  was 
great  in  the  earth,  and  the  imagination  of  his  heart  was  all 
evil,  and  that  continually  ;  "  Well !"  saith  he,  "  my  Spirit 
shall  no  more  strive  with  man,  (Gen.  vi.  3,5.)  I  have  done, 
my  Spirit  shall  strive  no  more."  It  signifies  the  displea- 
sure to  be  so  much  the  greater,  by  how  much  the  easier 
such  a  happy  work  as  this  might  be  wrought  and  brought 
about  amongst  us ;  it  is  no  more  but  to  let  his  Spirit 
breathe,  and  all  our  troubles,  and  all  the  causes  of  them, 
must  vanish  at  once  :  no,  but  saith  God,  "  My  Spirit 
shall  not  breathe,  shall  not  strive."  The  event  speaks 
the  determination  and  purpose :  it  doth  not  breathe  or 
strive.  Are  we  so  stupid  as  not  to  observe  that"!  is  there 
that  Spirit  of  love,  of  prayer,  and  supplication,  stirring,  a» 
hath  been  wont  l  It  is  very  terrible  to  think,  that  there 
should  be  such  a  restraint  of  that  blessed  Spirit,  upon  ac- 
count of  the  signification  made  by  it  of  Divine  displeasure. 

[3.]  Consider,  the  presignification  it  also  carries  with 
it  of  most  dreadful  efiects  to  ensue,  when  in  displeasure 
his  Spirit  retires  and  is  gone.  The  not  pouring  forth  ol 
the  Spirit  signifies,  that  wrath  must  be  poured  forth. 
When  the  Spirit  is  restrained,  wrath  shall  not  be  restrained 
long.  The  pouring  forth  of  the  Spirit  and  of  wrath  do,  as 
it  were,  keep  turns ;  there  is  an  alternation  between  them. 
When  the  Spirit  is  not  poured  forth,  then  there  is  blind- 
ness, hardness,  an  eye  that  cannot  see,  an  ear  that  cannot 
hear,  and  a  heart  that  cannot  understand ;  as  you  have 
them  joined  in  Isaiah  vi.  10.  And  how  long  must  this 
continue  I  Lord,  how  long  1  sailh  the  prophet  there,  ver. 
11.  it  follows,  "  Until  the  cities  be  wasted  without  inhabit- 
ant, and  the  houses  without  man."  That  is  the  answer 
given.  And  therefore  methinks  we  should  be  all  in  a  kind 
of  trembling  expectation,  while  the  matter  is  so  manifest, 
that  this  blessed  Spirit  is  under  restraint.  What  doth  it 
signify,  but  a  purpose  and  determination  of  the  offended 
majesty  of  the  blessed  God  1  "  Let  the  lusts  of  men  have 
their  swing,  let  them  rend  and  tear  one  another  by  the 
violent  agitations  and  hurries  of  their  own  furious  lusts." 
He  hide.s'his  face  all  the  while.  I  will  hide  my  face,  saith 
he,  I  will  see  what  their  end  shall  be,  Deut.  xxxii.  20.  It 
is  not  difficult  to  apprehend,  what  will  come  of  them,  when 
once  I  give  them  up  and  leave  them  to  themselves  :  then 
there  need  no  other  hands  to  be  armed  against  them  but 
their  own;  they  w-iU  soon  be  self-destroyers:  each  man 
would  be  so  to  himself,  if  given  up  to  the  furious  hurry  and 
impehis  of  indwelling  lust.  Cerlainlv  we  have  reason  to 
conclude,  that  this  age  hath  highly  displeased  the  Lord, 
that  his  Spirit  is  ,so  much  withdrawn,  that  could  so  easily 
work  a  cure:  but  yet  he  will  not,  he  thinks  fit  to  express 
resentment  by  holding  under  restraint  that  Spirit,  that 
could  rectify  and  set  all  right,  and  make  us  a  very  happy 
people  in  a  moment. 


SERMON  X.* 

We  are  yet  speaking  of  the  tendency  of  that  radical 
principle  of  love  to  make  an  external  hapjiy  state  of  things, 
which  we  are  to  expect  the  Spirit  when  poured  forth  to 
implant.  We  have  spoken  of  love  to  God,  and  of  regular 
self-love  ;  and  of  the  influence  which  these  severally  must 
have  towards  a  prosperous  state. 

3.  Consider  what  love  to  other  men,  as  to  themselves, 
would  do  in  this  matter.  This  supposes  that  second 
branch  we  have  been  insisting  on,  a  due  love  to  ourselves, 
as  not  only  allowed  but  enjoined  as ;  when  it  is  made  the 


Sedim.  X. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH, 


591 


measure  of  the  love  we  are  to  bear  and  exercise  toward 
other  men  :  and  therefore,  as  being  a  deeper  and  more  fun- 
damental law  of  nature,  that  must  be  supposed  to  be  more 
excellent  and  noble  in  its  own  kind.  Perfeclissimum  in 
suo  genere  est  mensura  reliqnorum.  But  the  Spirit,  whose 
work  and  business  it  is  to  write  the  laws  of  God  in  the 
hearts  of  men,  when  he  shall  be  poured  forth,  will  write 
this  also,  that  they  love  other  men  as  they  ought  to  love 
themselves :  especially  in  the  latter  days,  the  times  which 
our  discourse  refers  to.  Because  so  great  a  part  of  that 
law  is  wrapped  up  in  this  love ;  therefore  it  cannot  but  be 
that  in  those  latter  days,  when  God  doth  design  to  reform 
and  new-mould  things,  the  felicity  and  happy  state  of 
things  shall  be  brought  about  very  much  by  the  mediation 
and  interveniency  of  this  love  and  the  influence  thereof 
And  because  this  love  hath  a  most  direct  influence  this 
way,  I  have  designed  the  more  to  enlarge  upon  it ;  and 
shall  speak  of  it  according  to  that  double  reference,  which 
our  subject  obliges  us  to  consider;  that  is,^ts  reference 
to  God  and  his  Spirit,  as  the  author  of  it ;  and — its  refer- 
ence unto  a  happy  state  of  things,  as  that  which  is  to  be 
brought  about  by  it — its  reference  upwards  to  God,  and 
downwards  to  the  world — which  two  considered  together 
will  amount  to  thus  much ;  that  by  God's  working  of  this 
love  more  generally  amongst  men,  that  happy  and  blessed 
issue,  that  we  are  speaking  of,  is  to  be  accomplished. 

1st,  Consider  we  its  reference  to  God  and  to  his  Spirit ; 
which  we  are  necessarily  to  consider;  otherwi.se  the  pour- 
ing forth  of  the  Spirit  would  not  include  it.  And  it  is  re- 
quisite we  should  insist  upon  this,  inasmuch  as  such  love 
is  too  commonly  meanly  thought  of;  it  were  well,  if  there 
were  not  cause  to  say,  that  too  generallyprofessors  of  reli- 
gion at  a  higher  and  stricter  rate  had  not  too  low  an  opinion 
of  this  love  in  the  Scripture  regulation  of  it,  the  loving  of 
others  as  ourselves,  the  measure  unto  which  it  is  to  be  ad- 
justed. And  true  it  is  indeed,  that  they  who  know  no 
more  of  this  matter  than  only  the  mere  sound  of  the  words, 
they  into  whose  heart  the  thing  never  entered,  and  with 
whom  it  never  yet  became  a  vital,  living  law,  will  think 
it  but  a  mean  thing.  It  looks  in  such  persons'  eyes,  while 
it  is  only  clothed  with  a  verbal  representation  and  no 
more,  as  a  meanly  habited  person  at  their  doors,  whom 
they  guess  at  only  by  his  garb ;  and  if  such  a  one  shoulH 
have  meanness  objected  to  him  only  from  thence,  and  the 
case  will  admit  it,  it  is  hut  a  doing  himself  right  to  speak 
of  his  parentage,  and  tell  how  nobly  he  is  descended.  And 
so  much  are  we  to  do  on  the  behalf  of  this  love,  to  let  vou 
know  it  is  a  heaven-born  thing,  descended  of  God,  that 
owes  itself  to  heaven;  it  is  of  no  lower  and  meaner  ex- 
traction than  so.  Don't  think  I  mean  by  it  that  common 
carnal  love,  which  wicked  men  as  such  may  bear  one  to 
another;  which  is  a  more  mean  and  less  innocent  love, 
than  that  which  birds  and  beasts  have  to  those  of  their  own 
kind ;  but  I  mean  that  love,  whereby  any  are  enabled  to 
love  men  as  men,  and  holy  men  as  holy  rnen,  in  God,  and 
for  God's  sake,  and  upon  his  account.  This  is  a  heavenly, 
divine  thing,  the  product  of  the  blessed,  eternal  Spirit  of 
God  alone.  For  evincing  of  that,  weigh  these  several 
considerations,  which  the'Scriptures  do  plainly  and  plen- 
tifully afford  us. 

1.  That  even  this  love  is  called  the  love  of  God.  So  it 
is  most  plainly  in  1  John  iii.  17.  Who.so  halh  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him;  how  dwelleth  the 
love  of  God  in  him1  So  noble  and  sublime  a  thing  is  not 
to  be  more  meanly  spoken  of,  it  is  to  be  called  the  love  of 
God;  no  title  inferior  lo  that  is  suitable  to  it. 

2.  That  God  is  called  the  God  of  this  love.  Live  in 
peace,  and  the  God  of  love  and  peace  shall  be  with  vou, 
2Cor.  xiii.  11. 

3.  It  is  expressly  said  to  be  of  God,  and  men  upon 
the  account  of  this  love  to  be  born  of  God.  So  in  1  John 
iv.  7,  8.  Beloved,  let  us  love  one  another;  for  love  (this 
love  plainly)  is  of  God  ;  and  everyone  that  lovelh,  is  boru 
of  God,  and  Imowcth  Grod ;  is  acquainted  with  God,  inti- 
mate and  inward  with  God ;  as  a  man's  own  children 
would  be  with  him,  that  are  born  of  him,  in  whom  his 
own  nature  is.  Whereupon,  on  the  other  hand,  they  are 
spoken  of  as  mere  strangers  to  God,  such  as  have  nothing 
to  do  with  him,  nor  he  with  them,  that  are  destitute  of  this 


love.    He  that  loveth  not,  knoweth  not  God  ;  for  Giod  is 
love.     And  again, 

4.  That  it  is  plainly  made  a  character  of  the  elect  of 
God,  distinguishing  and  severing  of  them  from  the  refuse 
world,  Colos.  iii.  1'2.  Put  on,  as  the  elect  of  God,  bowels 
of  mercies,  kindness,  &c.  liitimating  plainly  to  us,  that 
wheresoever  God  doth  place  his  own  love,  there  he  doth 
impress  and  beget  this  love. 

5.  It  is  placed  amongst  the  fruits  of  the  Spirit,  and  even 
in  the  front  of  them.  Gal.  v.  22.  The  fruit  of  the  Spirit  is 
love ;  in  opposition  to  the  hatred,  wrath,  strife,  &c.  men- 
tioned in  the  foregoing  verses  as  the  works  of  the  flesh. 
And  we  are  told  in  Eph.  v.  9.  that  the  fruit  of  the  Spirit  is 
in  all  goodness,  and  righteousness,  and  truth — in  all  good- 
ness ; — it  is  the  proper  work  of  the  Spirit  upon  the  spirits 
of  men  to  fill  them  with  goodness,  propensions  and  inclina- 
tions to  do  good ;  and  so  to  beget  in  them  that  love,  which 
must  be  the  spring  of  all  such  doing  of  L'ood. 

6.  Walking  in  the  Spirit  is  directed  rith  a  special  eye 
and  reference  unto  the  exercise  of  this  love;  as  you  may 
see  in  Gal.  v.  the  14th,  15th,  and  IGth  verses  compared  to- 
gether. All  the  law  is  fulfilled  in  one  word,  (he  means 
the  whole  law  of  the  second  table,)  even  in  this.  Thou  shall 
love  thy  neighbour  as  thyself  But  if  ye  bite  and  devour 
one  another,  (the  opposite  lo  this  love,  or  that  which  fol- 
lows upon  the  want  of  it,  or  from  the  opposite  principle,) 
take  heed  that  ye  be  not  consumed  one  of  another.  This  I 
say  then,  (observe  the  inference,)  Walk  in  the  Spirit,  and 
ye  shall  not  fulfil  the  lust  of  the  flesh.  To  walk  in  the 
Spirit  is  to  walk  in  the  exercise  of  this  love. 

7.  It  is  spoken  of  as  a  peculiar,  inseparable  concomitant 
of  that  light,  which  is  from  God  and  the  Spirit  of  God, 
and  made  and  transmitted  by  the  Gospel.  Observe  to  this 
purpose,  1  John  ii.  7,  &c.  Brethren,  I  write  no  new  com- 
mandment unto  you,  but  an  old  commandment  which  ye 
had  from  the  beginning ;  the  old  commandment  is  the 
word,  which  ye  have  heard  from  the  beginning.  Again, 
a  new  commandment  I  write  unto  you,  which  thing  is  true 
in  him  and  in  you  ;  because  the  dai-kness  is  past,  and  the 
true  light  now  shinelh.  He  that  saith,  he  is  in  the  light, 
and  hateth  his  brother,  is  in  darkness  e\'en  until  now.  He 
that  loveth  his  brother,  abideth  in  the  light,  and  there  is 
none  occasion  of  stumbling  in  him.  But  he  that  hateth 
his  brother,  is  in  darkness,  and  walketh  in  darkness,  and 
knoweth  not  whither  he  goeth,  because  that  darkness  halh 
blinded  his  eyes.  A  new  commandment  this  is,  and  nut 
new:  not  new,  in  respect  of  the  substance  of  it ;  for  so  it 
is  one  of  the  ancient,  substantial,  fundamental,  great  laws 
of  nature  ;  and  wheresover  the  revelations  of  G-od's  mind 
and  will  is  to  be  found,  that  is  and  was  ever  to  be  found; 
but  new,  in  respect  to  that  more  glorious  way  of  recom- 
mendation, which  it  now  hath  in  and  by  the  Gospel,  and 
the  Spirit  of  Christ;  which,  wheresoever  it  comes  to  obtain, 
in  what  soul  soever,  transforms  that  soul  into  a  heavenly 
region,  a  region  of  calm,  and  mild,  and  benign,  and  holy 
light;  in  that  light  dwells  this  love,  amidst  that  light;  as 
the  contrary,  hatred,  is  a  fiend  that  lives  and  lurks  in 
darkness,  and  can  dwell  no  where  else.  They  that  are 
destitute  of  this  principle,  have  darkness  for  their  region; 
thev  can  dwell  no  where  but  in  malignant,  disconsolate 
darkness  ;  there  thev  wander  as  forlorn  bewildered  crea- 
tures. The  apostle  Peter  having  spoken  of  this  lore  under 
several  names,  brotherly  kindness,  charily,  and  other  ex- 
pressions that  are  congenerous,  tells  us,  2  Pet.  i.  9.  that  he 
that  lacketh  these  things,  is  blind,  and  cannot  see  far  off, 
and  halh  forgotten  that  he  was  cleansed  from  his  old  .sins. 

8.  It  closely  adheres  unto  thai  principle  of  life,  which  is 
begotten  in  all  the  children  of  God,  when  they  become  his 
children.  The  begetting  of  souls  unto  God,  is  certainly 
the  implanting  in  them  and  deriving  lo  ihem  a  principle  of 
Divine  life.  With  that  principle  this  love  is  complicated, 
or  it  is  a  part  of  that  very  principle  ;  so  as  that  by  it  the 
children  of  God  and  the  children  of  the  deril  are  distin- 
guished from  one  another.  He  that  hath  this  principle, 
hath  passed  from  death  to  life,  is  in  a  state  uf  life ;  as  you 
may  find  by  comparing  together  several  verses  of  the 
1  John  iii.  In  this  the  children  of  God  are  manifest,  and 
the  children  of  the  devil;  whosoever  doth  not  righteousness, 
is  not  of  God,  (therefore  he  is  of  the  devil)  neither  he  that 
loveth  not  his  brother.    For  this  is  the  message,  that  ye 


502 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Sebm.  X. 


heard  from  Ihe  begirming,  that  we  should  love  one  another ; 
not  as  Cain,  who  was  of  that  wicked  one,  and  slew  his 
brother.  And  wherefore  slew  he  him  1  because  his  own 
■works  were  evil,  and  his  brother's  righteous,  ver.  10,  11, 
12.  And  ver.  14.  We  know  that  we  have  passed  from  death 
to  life,  because  we  love  Ihe  brethren :  he  that  loveth  not 
his  brother  abideth  in  death  ;  hath  no  participation  of  that 
vital  principle.  He  is  a  murderer,  ver,  15,  and  ye  know, 
that  no  murderer  hath  eternal  life  abiding  in  him.  None 
that  is  apt  to  destroy  the  life  of  another,  can  be  supposed 
to  have  a  principle  of  Divine  life  in  himself,  the  beginning 
cf  eternal  life.  So  that,  divide  the  world  into  two  seeds, 
and  ihey  are  God's  and  the  devil's.  Those  that  are  God's, 
live  the  lite  of  God  ;  have  a  life  derived  and  communicated 
to  them  from  God,  wherein  this  same  love  is  a  part :  and 
they  that  are  destitute  of  it,  are  all  to  be  reckoned  to  the 
other  seed  ;  they  belong  to  the  devil's  kingdom ;  for  to  be 
destitute  of  this,  implies  a  being  possessed  with  the  con- 
trary principle:  no  man's  soul  can  be  neutral  in  this  case. 
But  cis  to  all  such  good  principles,  as  are  due  unto  the 
original  rectitude  of  man  and  his  nature  as  originally  right ; 
if  these  be  wanting,  they  are  privately  wanting,  and  are 
excluded  by  the  opposite  principles  obtaining  and  having 
place  in  their  room  and  stead :  the  soul  of  man  had  that 
and  such  principles  as  are  duly  belonging  to  him  ;  it  can- 
not be  rasa,  tabula  ;  but  if  the  true  and  proper  impression 
be  not  there,  there  is  another  impression,  and  not  none. 
And  therefore  it  is  consequent  in  the  next  place. 

That  this  love  must  needs  be  a  great  part  of  the  Divine 
image  and  nature,  that  is  to  be  found  in  all  that  appertain 
to  God. 

All  these  things  taken  together  do  sufficiently  entitle  the 
Spirit  of  God  to  it,  as  the  great  Author  and  Parent  of  it. 
And  that  being  once  plain  and  clear, 

2dly,  We  may  consider  the  other  reference  of  this  love, 
its  reference  downwards  towards  the  world  :  and  it  can- 
not but  be  consequent,  that  wheresoever  the  Spirit  poured 
Ibrlh  doth  work,  it  must  needs  work  a  very  happy  state  of 
ihings,  and  would  make  this  world  a  very  pleasant  region. 
For  what !  would  it  not  make,  think  yuu,  very  happy  days 
indeed  to  have  men  generally  made  like  God,  transformed 
into  the  Divine  image  ■!  God  is  love  ■,  and  he  that  loves, 
bears  his  image :  he,  whose  soul  is  imder  the  dominion  of 
such  a  love,  is  a  true  living  representation  of  an  the  good- 
ness and  benignity  and  sweetness  of  God's  own  blessed 
ii:iiure :  and  would  it  not  make  a  happy  state,  if  men  were 
f;enerally  made  such?  so  to  bear  themselves  to  one  ano- 
ther, .so  to  converse  and  walk  together,  as  holding  forth 
the  image  of  God,  according  to  the  dictates  of  a  nature 
received  from  God,  a  Divine  nature  put  into  them.  But 
lor  the  particular  eviction  of  this,  it  will  appear  by  con- 
sidering the  proper,  natural,  genuine  workings  of  such 
love,  being  itself  once  inwrought.  Consider  to  that  pur- 
po,se, — what  il  would  exclude,  and — what  it  would  beget. 

I.  What  it  would  exclude. 

1.  It  would  exclude  all  hard  thoughts  amongst  men 
concerning  one  another.  Love  thinketh  no  evil ;  as  one 
of  the  characters  of  it  is  in  1  Cor.  xiii.  5.  Further  than 
necessity  and  irrefragable  evidence  doth  impose,  it  would 
not  take  up  so  much  as  an  ill  thought  of  any  one.  It  is 
full  of  candour  and  ingenuity,  and  apt  to  make  the  best 
construction  of  every  word  and  action,  and  takes  every 
thing  in  the  best  sense  that  is  capable  of  being  put  upon  it. 
And  what  a  spring  of  mischief  and  misery  in  the  world 
would  be  shut  up,  dried  up,  if  that  proneness  to  hard, 
harsh,  and  frequently  unjust  thoughts,  were  by  the  work- 
ings of  such  a  Spirit  of  love  erased  out  of  the  minds  and 
hearts  of  men  ! 

2.  It  would  exclude  every  thing  of  pride  and  insolence 
towards  others,  vying  with  them,  envying  of  them,  which 
proceeds  from  pride.  Love  vaunteth  not  itself,  is  not  puf 
fed  up,  1  Cor.  xiii.  i. 

3.  It  would  exclude  selfish  designs;  and  with  what  tra- 
gedies and  desolations  do  they  fill  the  world  !  Love  seek- 
ethnot  her  own  things,  1  Cor,  xiii.  5.  The  exhortation  is, 
Phil,  ii,  4.  Look  not  every  man  on  his  own  things,  but 
every  man  also  on  the  things  of  others.  Indeed  it  comes 
from  that  pride  mentioned  before,  that  men  think  all  be- 
long to  them,  and  if  they  can  grasp  ever  so  much,  it  is  no 
more  than  their  due  :  and  therefore  we  have  these  things 


so  conjoined  in  the  place  just  mentioned,  ver.  3,  4.  Each 
esteeming  other  belter  than  themselves,  and,  not  seeking 
his  own  things,  but  also  the  things  of  others. 

Men  are  so  much  intent  upon  seeking  their  own  things, 
are  all  for  themselves,  because  every  man  is  apt  to  esteem 
himself  before  all  other  men  ;  but  when  we  come  to  esteem 
others  better  than  ourselves,  (I  am  worthy  of  nothing,  any 
mean  thing  is  good  enough  for  me ;)  then  pride  and  sel- 
fishness are  both  excluded  together  by  love. 

4.  It  excludes  all  aptness  to  injure  another.  Love 
worketh  no  ill  to  his  neighbour,  Rom.  xiii.  10.  Love  so 
measured,  whereby  I  love  my  neighbour  even  as  myself, 
and  whence  therefore  it  comes  to  pass  that  I  would  no 
more  hurt  him  than  I  would  myself,  and  would  no  more 
cheat  him  than  I  would  myself,  no  more  oppress  and 
crush  him  than  I  would  myself;  would  not  this  make  a 
happy  world,  do  we  think  1  the  fruit  of  the  Spirit  is  in  all 
righteousness,  Eph.  v.  9. 

5,  As  it  would  by  these  means  exclude  all  aptness  to 
ofl'end  others  ;  so  it  would  exclude  a  proneness  to  receive 
oifence  ;  and  so  make  greatly  to  the  quiet  of  the  world. 
A  good  man,  one  himself  full  of  love  and  goodness,  is  very 
little  prone  to  take  offence,  Asa  heathen  philosopher  said 
concerning  such  a  one ;  "  A  good  man  neither  doth  injure, 
nor  is  apt  to  resent  an  injury."  So  another  discourses 
largely  to  show,  that  in  sopicntem  non  cadil  injuria  :  in- 
jury doth  not  fall,  doth  not  enter  and  sink  (he  means)  into 
the  mind  and  soul  of  a  good,  a  wise,  and  virtuous  man. 
This  love  excludes  a  captious  disposition,  apt  to  take  of- 
fence at  every  thing,  and  to  pick  quarrels  upon  any  or 
upon  no  occasion.  What  happy  families  would  there  be, 
what  happy  neighbours,  when  such  a  disposition  should 
be  excluded  and  banished  by  the  overruling  power  of  a 
Spirit  of  love  !  There  would  be  no  fractions  in  families, 
no  parties,  no  maligning  of  one  another ;  which  coniman  ly 
have  their  rise  from  an  aptness  to  snarl  at  any  thing  that 
goes  cross. 

II.  What  it  would  beget. 

1.  It  would  beget  mutual  trust  and  confidence  among 
men  and  Christians  in  one  another  ;  which  makes  not  a 
little  unto  the  common  welfare.  How  sad  is  the  case, 
when  a  man  still  continually  converses  with  them  whom 
■he  carmot  trust,  and  they  cannot  trust  him !  A  mutual 
confidence  and  trust  in  one  another  is  fundamental  to  al. 
society,  to  the  good  and  prosperity  of  it.  The  apostle  de- 
sires to  be  delivered  from  unreasonable  and  wicked  men, 
that  have  no  faith,  2  Thess.  iii.2.  It  is  probable  he  means, 
that  have  not  trustiness,  faith  in  the  passive  sense ;  that 
are  unconversable  men,  such  in  whom  we  can  place  no 
faith.  It  is  adreadful  thing  to  live  in  such  a  world  or  age, 
when  a  man  must  perpetually  stand  upon  his  guard,  be  so 
very  cautious  in  all  his  converses  and  words  and  actions ; 
"  I  don't  know  whom  to  trust,  whom  to  deal  with."  When 
this  Spirit  of  love  shall  have  to  do  more  in  the  world,  as 
men  are  generally  made  more  sincere  and  good  ;  so  they 
shall  generally  be  more  trusted :  jealousy  and  suspicion 
and  mistrust  and  misgiving  thoughts  concerning  one  ano- 
ther are  gone,  and  they  are  secure  concerning  one  another ; 
as  no  more  suspecting,  that  such  a  man  hath  an  ill  design 
upon  me,  than  I  have  upon  myself 

2.  It  would  produce  mutual  pity.  That  would  be  a 
good  world,  when  every  man  resents  another's  condition 
even  as  his  own,  and  weeps  with  them  that  weep,  as  well 
as  rejoices  with  them  that  do  rejoice,  Rom.  xii,  15. 

3.  It  would  produce  a  promptitude  to  do  one  another 
good  upon  all  occasions.  Such  a  love,  by  the  Spirit  poured 
forth  coming  commonly  to  obtain,  will  make  men  disposed 
to  do  good,  as  opportunity  occurs.  Gal.  vi.  10.  As  we 
have  opportunity  let  us  do  good  unto  all  men,  especially 
unto  them  who  are  of  the  household  of  faith. 

4.  It  will  beget  a  delight  in  one  another's  welfare,  a 
well-pleasedness  in  the  prosperity  of  others,  that  all  things 
go  well  with  them. 

5.  It  will  introduce  mutual  converse,  solace  and  de- 
light in  one  another's  society.  When  a  man  shall  see  the 
face  of  his  friend  or  neighbour  as  the  face  of  an  angel  of 
God  ;  he  full  of  love,  and  the  other  fuU  of  love ;  nothing 
but  goodness  flowing  and  reflowing ;  this  will  surely  make 
a  good  time,  when  the  Spirit  of  God  poured  forth  shall 
generally  influence  the  spirits  of  men  unto  such  a  temper. 


Sesm.  XI. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


693 


This  must  needs  make  a  very  happy  state  of  things, 
make  the  church  on  earth  the  very  emblem  of  the  church 
in  heaven ;  as  the  truth  and  sincerity  of  religion  and  god- 
liness is  not  another  thing  from  the  felicity  and  blessedness 
of  heaven,  in  the  nature  and  kind.  It  is  the  same  church, 
that  hath  the  primordials  of  blessedness  here,  and  the  per- 
fection of  it  hereafter.  This  is  one  great  part  of  that  bless- 
edness, when  all  are  inclined  by  the  operation  of  that 
Spirit,  whose  fruit  is  in  all  goodness,  to  seek  and  desire 
and  rejoice  in  the  good  of  one  another,  as  they  would  do 
for  their  own. 

We  can  now  easily  frame  to  ourselves  the  idea  of  a  very 
happy  time;  and  we  ought  to  believe,  that  the  Spirit  of 
God  can  work  all  that  we  can  think,  and  a  great  deal  more, 
when  his  own  time  and  pleasure  is.  What  hath  been  sug- 
gested, must  produce  tranquillity  in  every  man's  own  spi- 
rit ;  which  will  infer  common  tranquillity.  They,  that 
have  themselves  unquiet,  disturbed  spirits,  are  the  great 
troublers  of  the  world.  Therefore  the  devil  works  all  that 
mischief  to  mankind,  because  he  is  himself  a  restless  crea- 
ture, going  up'  and  down,  seeking  a  rest,  but  finding  none. 
Men  will  be  at  rest  in  their  own  spirits,  when  they  come 
to  be  under  the  possession  and  dominion  of  such  a  spirit 
as  we  have  spoken  of. 


SERMON  XL* 

We  have  been  evincing  the  efficacy  and  sufficiency  of 
an  effusion  of  the  blessed  Spirit,  such  as  we  hope  for  in 
the  latter  times,  to  produce  not  only  a  prosperous  state  of 
religion,  but  also  an  external  peaceful  state  of  the  church, 
in  consequence  of  the  other  ;  and  this  last,  not  only  by  re- 
moving the  causes  of  general  calamities  ;  but  by  working 
likewi.se  whatever  hath  a  positive  tendency  to  public  good. 
Upon  this  head  it  was  proposed  to  consider, — 1st.  The 
principks,wiiich  the  Spirit  poured  forth  is  supposed  to  im- 
plant. These  have  been  distinctly  considered."  And  we 
now  proceed  to  consider, 

[2.J  The  effects,  which  the  Spirit  works  by  those  im- 
planted principles,  tending  to  the  common  prosperity  of 
the  whole  church.  They  may  be  reduced  to  these  two, 
fnion  and  Order:  which  will,  both  of  them,  promote  very 
happy  times  for  the  church  of  God. 

I.  Union  amongst  Christians  is  one  of  those  great  effects, 
which  are  to  be  wrought  by  the  Spirit  poured  forth,  as  a 
thing  wherein  such  a  good  state  of  things  doth  very  much 
consist.     Here  I  shall  show, 

1.  That  such  a  union  amongst  Christians  will  contri- 
bute very  much  to  a  happy  stale  in  the  church  of  God, 
whenever  it  is  brought  about.  It  would,  first,  secure  it 
very  much  from  external  violence.  Hereby  it  would  be 
terrible  "  as  an  army  with  banners,"  would  dismay  ene- 
mies, and  such  as  might  design  to  trouble  it.  Such  union 
would  make  way  for  undisturbed  commimion.  And, 
secondly,  within  the  church  itself  there  would  be  free  and 
pleasant  commerce.  Christians  would  not  be  at  a  loss  and 
difficulty,  what  way  they  were  to  take  in  order  to  the  slated 
discharge  of  incumbent  Christian  duties.  And  what  in 
both  these  respects  such  a  union  will  contribute  unto  the 
common  fehcity  of  the  Christian  church,  we  are  too  well 
taught  to  apprehend,  by  our  experience  and  observation  of 
what  we  have  felt  or  heard  of  the  mischiefs  and  miseries 
of  the  church  in  both  these  kinds.  How  miserably  hath 
Christendom  been  worried  by  the  Turkish  power,  upon 
account  of  its  own  divisions!  and  within  the  Christian 
church  Itself,  never  hath  it  suffered  more  turmoils  and 
trouble  and  vexation  than  from  intestine  division.  It  halh 
been  a  common  observation  in  the  former  days,  that  the 
Arian  persecution  was  as  cruel  and  wasting  to  the  sincere 
Chrisiians  as  ever  the  paganish  persecutions  were ;  and 
some  have  reckoned,  a  great  deal  more.  And  we  do  not 
need  to  tell  you,  what  the  popish  persecutions  have  been 
upon  the  protestants,  and  what  persecutions  have  been 
cTen  among  protestants  of  one  another.  The  church  hath 
fi-'st  been  broken  into  parties,  then  these  several  divided 
"  Preached  September  l8lh,  1678. 


parties  have  fallen  to  contending,  and  those  contentions 
have  grown  to  that  height,  that  nothing  less  than  the  ruin 
of  each  several  party  hath  been  designed  by  another.  And 
you  cannot  but  observe  or  have  known,  that  differences 
upon  the  slightest  and  most  trivial  maUers  have  been 
managed  with  that  heat  and  animosity,  that  nothing  less 
could  content  and  satisfy  than  even  to  crush  unto  utter 
ruin  those  that  have  dissented.  But  where  were  all  that 
contention,  if  the  contending  parties  were  become  all  one  ? 
and  where  were  all  that  hatred  and  enmity  and  malice, 
that  hath  managed  these  contentions'!  For  what  I  doth 
any  united  thing,  entire  within  itself,  hate  itself,  and  seek 
to  ruin  itself?     I  proceed  therefore  to  show, 

2.  That  it  is  the  word  of  God's  own  Spirit  to  effect  such 
a  union ;  and  consequently,  that  when  it  shall  be  generally 
poured  forth,  such  a  vmion  must  needs  generally  obtain. 
And  the  matter  will  be  very  clear  from  sundry  Scripture 
considerations:  as, 

1st,  We  find  in  Scripture  this  matter  mystically  and 
allegorically  represented;  that  is,  that  by  the  anointing  of 
this  Spirit,  that  precious  ointment  plentifully  poured  forth 
upon  the  head  of  our  great  High  Priest,  and  diffusing  itself 
unto  all  that  appertain  and  belong  to  his  body,  that  good 
and  pleasant  thing  should  be  brought  about,  of  brethren's 
dwelling  together  in  unity.  This  is  typically  represented 
by  the  ointment  shed  upon  Aaron,  diffused  unto  the  skirts 
of  his  garments,  Ps.  cxxxiii.  1,  2.  It  can  have  no  other 
meaning,  but  that  the  anointing  of  the  Holy  Ghost,  emi- 
nently and  in  the  first  place  upon  our  Lord  Jesus  Christ, 
and  thence  diffused  to  all  that  relate  to  his  body,  brings 
this  blessed  thing  about. 

2dly,  We  find  this  anointing  of  the  Holy  Ghost  upon 
Christians  mentioned  in  Scripture  as  the  great  preservative 
against  divisions.  So  you  may  see  by  perusing  the  greater 
part  of  1  John,  chap.  ii.  There  isadiscour.se  (as  it  is  much 
the  subject  of  the  epistle)  about  the  vital  love  that  ought 
to  be  amongst  the  brethren ;  and  thence  he  comes  to  take 
notice  of  a  danger  that  would  threaten  Christians  from  the 
many  antichrists  that  would  arise,  and  that  had  in  part 
risen,  ver.  18.  As  j'e  have  heard  that  antichrist  shall  come, 
even  now  are  there  many  antichrists,  whereby  we  know 
that  it  is  the  last  time.  For  so  it  was  said  that  it  should  be 
in  the  latter  times,  or  in  the  last  part  of  time,  even  that 
from  Christ  unto  the  end  of  the  world.  Now  wheresoever 
there  are  such  antichrists  starting  up,  pro-chrisis,  mock- 
christs,  those  concerning  whom  it  should  be  said,  "Here 
is  Christ,  and  there  is  Christ ;"  every  one  of  these  makes 
it  his  business  to  draw  away  a  part ;  and  so  all  their  de- 
sign is  division,  to  snatch  to  themselves  and  draw  off  from 
Christ;  (he  that  gathers  not  with  him,  scattereth;)  their 
endeavour  and  aim  is  to  divide.  But,  as  a  great  preserva- 
tive against  the  malignity  of  this  design,  the  apostle  tells 
them,  that  they  had  an  unction  from  the  Holy  One,  ver.  20. 
There  was  their  security :  and  at  ver.  26,  27.  These  things 
have  I  written  unto  you,  concerning  them  that  seduce  you. 
But  the  anointing  which  ye  have  received  of  him,abideth 
in  you  ;  the  anointing  ot  this  Spirit,  whereof  we  speak.  A 
plain  signification,  that  the  genuine  work  of  this  Spirit  is 
to  unite,  and  to  hold  the  parts  of  the  body  of  Christ  united, 
tight  and  firm  unto  one  another.  As  much  as  if  he  should 
hai'e  said  ;  "  You  were  lost,  the  body  of  Christ  were  dis- 
solved, were  it  not  for  such  an  anointing;  there  are  many 
that  make  it  their  business  to  draw  away  here  a  limb,  and 
there  a  limb,  to  pluck  and  dissect  it  part  from  part ;  but 
ye  have  an  anointing,  there  is  all  your  security." 

3dly,  The  divisions,  which  fall  out  in  the  church 
of  Christ,  we  find  in  Scripture  attributed  unto  the  want 
emd  absence  and  destitution  of  the  Spirit.  A  plain  argu- 
ment, that  union  is  its  work  where  it  is,  and  according  to 
the  degree  in  which  it  is  amongst  the  people  of  God,  Jude 
19.  These  be  they  who  separate  themselves,  sensual,  ha- 
ving not  the  Spirit.  And  as  a  like  note  and  expression  of 
sensuality,  you  have  the  apostle  Paul  speaking,  in  Rom. 
XVI.  17,  18.  Mark  them  which  cause  divisions  and  offences, 
— and  avoid  them:  for  they  that  are  such,  serve  not  our 
Lord  Jesus  Christ,  but  their  own  belly.  A  sensual  sort 
of  men,  amongst  whom  there  is  little  appearance  of  the 
Spirit,  of  being  governed  by  the  pure  and  holy  Spirit  of 
Giad.  And  whom  can  we  think  him  to  reflect  upon  in 
a  See  page  589. 


594 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


A.  XL 


such  expressions,  those  that  separate  themselves,  and  cause 
divisions,  but  such  as  do  make  new  terms  of  communion 
in  the  church  of  Christ,  which  Christ  himself  hath  never 
mfde,  and  insist  upon  them  ;  "  You  shall  not  have  com- 
munion with  us,  unless  you  will  come  to  these  terms;" 
as  the  Gnostics  of  old  did  ;  patching  up  a  religion,  partly 
out  of  Judaism,  and  partly  out  of  heathenism,  and  partly 
out  of  Christianity;  and  so  making  themselves  a  distinct 
body  upon  new  terms  from  the  rest  of  Christians.  And 
so  the  papists  have  since  done  ;  and  being  associated  and 
compacted  together  upon  these  terms,  now  assume  to  them- 
selves the  name  and  title  of  the  church;  they  only  are  the 
church ;  cutting  off  themselves  by  such  measures  as  these 
from  all  the  rest  of  Christians,  as  if  they  were  none  of  the 
church,  because  they  do  not  consent  with  them  in  things 
that  are  beside  Christianity  and  against  it.  And  by  how 
much  the  less  and  more  minute  the  things  are,  by  which 
persons  make  such  difference  and  distinction,  upon  which 
they  sort  and  sever  themselves  from  the  rest  of  Christians, 
so  as  to  exclude  all  others;  so  much  the  more  groundless 
and  ridiculous  is  the  division.  A  like  case,  as  if  a  com- 
pany of  men  should  agree  amongst  themselves  to  be  dis- 
tinguished from  other  men  by  such  or  such  a  habit,  such 
or  such  a  colour  of  their  garments,  and  call  themselvss 
mankind,  and  deny  all  others  to  be  mankind;  or  as  if  a 
party  in  the  city  should  distinguish  themselves  by  some 
little  trivial  distinction,  and  call  themselves  the  city,  and 
deny  all  the  rest  to  be  citizens.  This  is  from  not  having 
the  Spirit.  That  Spirit,  wheresoever  it  is  and  works  in 
power,  works  like  itself,  suitably  unto  the  greatness  and 
excellency  of  such  a  Spirit,  and  suitably  to  the  grand  de- 
signs of  our  Lord  Jesus  Christ,  whose  Spirit  "it  is.  It 
possesses  and  takes  up  the  minds  of  men  with  things  that 
are  great,  and  does  not  teach  them  to  insist  upon  them- 
selves, or  to  impose  and  urge  upon  others,  niceties  and 
small  trivial  matters.  Is  this  like  the  Spirit  of  the  great 
and  holy  Godl  like  the  wisdom  and  holiness  of  thatSpi- 
rit  ■?  or  suitable  to  the  greatness  of  those  designs,  which  it 
is  to  manage  amongst  men  1  So  they,  that  divide  upon 
such  accounts  as  these  are,  "  are  sensital,  not  having  the 
Spirit,  and  serve  not  the  Lord  Jesus  Christ,  but  their  own 
bellies."  And  therefore,  according  to  the  degree  in  which 
such  divisions  have  taken  place  amongst  Christians,  they 
have  been  spoken  of  not  as  spiritual,  but  as  carnal.  I 
could  not  speak  unto  you  as  unto  spiritual,  but  as  unto 
carnal;  saith  the  apostle  to  the  Corinthians,  1  Cor.  iii.  1. 
"  I  could  not  tell  how  to  look  upon  you,  or  converse  with 
you,  or  apply  mvself  to  you,  as  spiritually-minded  men ; 
but  as  men  miserably  carnal,  even  lost  in  carnality  :"  for 
whereas  there  is  among  you  envving,  and  strife,  and  divi- 
sions, are  ye  not  carnal,  and  walk  as  men"?  ver.  3.  It  is 
not  like  a  Christian  spirit,  like  the  Christian  design,  but 
like  other  men.  And  therefore  we  also  find,  that  where 
the  works  of  the  flesh  are  enumerated.  Gal.  v.  19,  &<;. 
among  them  come  seditions,  heresies,  ii  xas-atrim  and  alplcns ; 
by  which  there  are  sidings,  part-takings,  part  set  against 
part,  one  party  against  another ;  and  severings,  divulsions, 
and  rendings  in  the  church,  plucking  it  as  it  were  piece- 
meal this  way  and  that.  In  opposition  whereto  divers 
things,  that  have  the  contrary  tendency,  as  love,  meek- 
ness, peace,  &c.  are  made  the  fruits  of  the  Spirit  in  the 
following  verses. 

4thly,  The  unity,  that  doth  obtain  in  the  Christian 
church,  in  what  degree  soever  it  doth  obtain,  is  called  the 
unity  of  the  Spirit :  as  in  Eph.  iv.  3.  Endeavouring  to 
keep  the  unity  nl'ihe  Spirit  in  the  bond  of  peace.  A  unity 
therefore  no  doubt  it  is,  whereof  the  Spirit  is  the  author 
and  the  preserver ;  according  as  it  doth  keep  the  bond  of 
peace  unbroken  amongst  Christians,  keeps  them  in  a 
peaceable  temper  and  deportment  towards  one  another. 
The  Spirit  of  God  is  the  warrantee  of  the  church's  peace, 
and  it  is  his  part  to  preserve  it  entire  ;  but  vet  so,  as  that 
every  one  hath  a  part  of  his  own  in  a  wav  of  duty,  and  in 
subordination  to  the  Spirit  of  God,  to  act  too ;  and  must 
contribute  to  it,  each  one  in  his  place  and  station.  And 
therefore,  as  though  there  be  never  so  potent  a  warrantee 
I'f  peace  amongst  nations,  it  is  possible  that  these  nations 
may  by  their  own  default  fall  foul  upon  one  another ;  so 
it  may  be  proportionably  in  this  case.  Christians  by  in- 
dulging the  first  risings  of  another  spirit,  a  contentious, 


malignant  spirit,  may  grieve  that  Spirit  that  is  to  be  their 
preserver,  causing  it  to  retire  and  withdraw ;  and  so  he 
may  leave  them  to  look  on,  and  see  what  their  end  will 
be,  and  what  they  will  bring  matters  to  themselves :  as, 
when  he  hides  his  face,  and  withdraws  his  Spirit,  the  great 
God  saith,  I  will  hide  my  face,  and  see  what  the  end 
will  be,  Deut.  xxxii.  20.  But  what  unity  there  is,  that  is 
true  and  of  the  right  kind,  is  Jhe  unity  of  the  Spirit :  and 
that  shows  it  is  his  proper  work,  where  it  doth  obtain, Euid 
according  to  the  measure  wherein  it  is  poured  forth,  to 
cause  and  preserve  such  unity. 

5thly,  The  subject  of  such  a  union  is  also  the  seat  and 
receptacle  and  habitation  of  the  communicated  Spirit. 
That,  which  is  the  subject  of  such  a  union,  is  also  the  sub- 
ject and  dwelling-place  (as  1  may  speak)  of  the  indwelling 
Spirit :  it  comes  to  dwell  there,  where  the  proper  subject 
of  this  union  is.  That  is  a  signification  to  us,  that  it  hath 
a  great  influence  upon  this  union ;  that  where  it  dwells, 
there  cannot  but  be  some  union,  a  union  even  in  the  main 
and  principal  things  amongst  all  living  Christians.  They 
are  all  come  as  lively  stones  unto  the  living  corner-stone, 
(1  Pet.  ii.  4,  5)  and  compacted  into  a  habitation  of  God 
through  the  Spirit,  Eph.  ii.  2'2.  Where  the  union  is,  there 
the  Spirit  is,  in  contradistinction  to  all  the  rest  of  the  world. 
That  part,  where  the  Spirit  of  God  inhabits,  is  his  church. 
And  therefore  to  be  added  to  the  church,  or  to  become 
Christians,  if  a  man  become  so  indeed,  is  at  the  same  time 
to  receive  the  Spirit.  Received  ye  the  Spirit  by  the  works 
of  the  law,  or  by  the  hearing  of  faith  1  are  ye  so  foolish, 
having  begun  in  the  Spirit  1  Gal.  iii.  2,  3.  They  were 
supposed  to  have  received  the  Spirit,  and  to  have  begun 
in  the  Spirit,  inasmuch  as  they  were  Christians.  And 
therefore  one  of  the  la.st  things,  that  the  apostle  Peter  spoke 
to  his  hearers,  in  that  sermon  by  which  so  many  thousands 
were  converted,  was.  Repent, — and  ye  shall  receive  the 
Holy  Ghost,  Acts  ii.  38.  If  ye  be  converts  in  truth,  the 
Holy  Ghost  immediately  comes  upon  you.  Indeed  in  their 
becoming  converts  it  seizes  them  :  and  when  it  hath  made 
them  converts,  and  formed  them  into  a  habitation,  then  it 
comes  and  dwells,  and  they  receive  it  as  an  inhabitant ; 
as  a  house  must  be  built,  before  it  be  inhabited  ;  and  he 
that  was  the  builder,  is  the  inhabiter.  Hereupon  it  is  said, 
that  they  that  have  not  the  Spirit  of  Christ  are  none  of  his, 
Rom.  viii.  9.  They  that  are  related  to  him,  and  they  that 
are  unrelated,  are  discerned  by  this,  the  having  or  not 
having  his  Spirit :  Christ's  Spirit  enters  and  possess  as  all 
his.  The  true  Christian  church,  the  mystical  body  of  our 
Lord  Jesus  Christ,  as  that  is  the  seat  and  subject  of  the 
union  whereof  we  are  speaking,  so  it  is  also  the  residence 
of  the  Spirit :  and  therefore  certainly  the  Spirit  hath  much 
to  do  in  the  business  of  this  union. 

6thly,  The  very  cause  of  this  union  amongst  Christians, 
so  far  as  it  doth  obtain,  is  the  oneness  of  this  Spirit,  It 
is  because  that  Spirit  is  one,  that  dwells  every  where  in 
them  all,  that  they  are  one.  And  so  it  doth  appear,  that 
the  Spirit  is  not  only  there  seated,  and  dwells  in  the  same 
subject  where  the  union  is ;  but  it  is  the  very  cause,  why 
there  is  such  a  union  in  the  body,  because  it  dwells  in 
every  part  of  it.  There  is  one  body,  and  one  Spirit,  even 
as  ye  are  called  in  one  hope  of  your  calling,  Eph.  iv.  4. 
And  the  reason  why  the  members  of  the  body,  though  they 
are  many,  are  yet  said  to  make  but  one  body,  is,  because 
by  one  Spirit  they  are  all  baptized  into  one  body,  and  have 
been  made  to  drink  into  one  Spirit,  1  Cor.  xii.  13.  As  if 
it  should  have  been  said,  "  You  are  so  little  one  upon 
any  other  account,  or  under  any  other  notion,  than  only 
as  one  Spirit  hath  diffused  itsself  amongst  you  and  cements 
you  together,  and  refers  and  disposes  you  towards  one  ano- 
ther ;  that  the  body  of  Christ  would  be  no  more  one  than 
a  rope  of  sand,  there  would  be  no  more  cohesion  of  the 
parts,  but  if  there  were  opportunity,  part  would  be  severed 
from  part.  The  body,  though  it  consists  of  many  members, 
yet  is  all  one  body,  because  ye  have  been  "  all  baptized 
into  one  Spirit,  and  made  to  drink  into  one  Spirit :"  refer- 
ring to  the  two  sacraments,  baptism,  and  the  supper  of  our 
Lord  ;  as  both  of  them  significative  of  the  union,  which 
persons  do  then  enter  into  with  the  rest  of  the  body ;  and 
as  they  are  confirmed  in  it  with  the  rest  of  the  body,  ac- 
cording as  they  make  use  of,  or  are  subjected  to,  one  or 
the  other  of  these  rites.    And  so  you  know  it  is  in  the 


Sgrm.  XI. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


695 


natural  body.  What  other  reason  can  we  render,  why  so 
many  parts  should  all  but  constitute  one  man  ?  he  hath 
one  bond,  one  internal  living  bond,  one  soul.  If  there 
were  one  soul  in  one  part,  and  another  soul  in  another 
part ;  one  soul  in  a  leg,  and  another  in  an  arm,  another 
in  an  eye,  and  another  in  an  ear;  then  it  would  not  be  one 
man,  but  many.  The  union  is  to  be  reduced  into  this,  that 
there  is  but  one  soul  as  a  consistent  standing  principle. 
For  the  parts  of  a  man's  body,  as  the  parts  of  a  church,  are 
in  a  continual  flux,  continually  pa.s.'^ing;  they  wear  and 
waste,  and  there  is  a  constant  succession  of  new  parts,  to 
make  up  the  pretermission  of  the  former  that  are  past 
away  and  gone :  and  yet  there  is  but  one  man  still,  not- 
withstanding that  great  change  of  parts  in  the  several  suc- 
cessions of  time  in  his  life,  because  he  hath  still  but  one 
soul.  And  so  the  church  is  still  but  one  and  the  same 
thing,  because  it  hath  one  Spirit,  that  in  all  times  hath 
acted  imiformly  and  equally. 

7thly,  It  appears  to  be  proper  to  the  Spirit  to  work  and 
maintain  such  a  union  as  this ;  inasmuch  as  the  principal 
operation,  which  it  doth  exert  and  put  forth  as  the  chief 
and  main  work  which  it  doth,  doth  always  necessarily  im- 
ply this,  of  uniting  and  keeping  the  parts  of  the  body  imi- 
ted,  as  a  secondary  and  consequential  work.  It  cannot  do 
its  principal  work,  but  it  must  do  this.  What  is  its  prin- 
cipal and  main  work  1  It  is,  (as  hath  been  intimated,)  unto 
the  church  of  Christ,  even  as  a  soul  unto  the  body.  And 
what  is  the  office  and  business  of  the  soul  to  the  body  1  It 
is  to  animate  the  body,  to  enliven  it  in  the  several  parts  of 
it :  but  that  it  could  never  do,  but  by  uniting  the  parts  and 
keeping  them  united.  You  know,  that  if  a  finger  or  a 
toe,  or  a  leg  or  an  arm,  be  cut  off  from  the  body,  the  soul 
enlivens  that  no  longer;  therefore  it  animates  it,  as  it 
keeps  it  united  with  the  body.  The  case  is  manifestly  thus 
here;  the  Spirit  of  God  keeps  the  body  alive,  and  all  the 
several  parts  of  the  body  which  it  animates,  by  holding 
them  together:  as  all  the  members  of  this  body  partake  of 
other  privileges  in  a  community,  as  they  belong  to  the 
body ;  as  for  instance,  that  of  peace,  and  that  communion 
which  it  includes  and  carries  in  it.  Ye  are  called  to  it, 
saith  the  apostle,  in  one  body.  Col.  iii.  14.  Ye  are  to  share 
and  panake  in  such  a  privilege,  as  being  all  of  a  piece,  all 
of  one  body :  called  in  one  body  to  this  great  commerce  of 
Christian  peace  and  communion.  You  know,  that  full 
peace  between  people  and  people,  nation  and  nation,  doth 
include  commerce.  So  we  may  say  of  life  too ;  persons 
are  called  to  the  participation  of  life  all  in  one  body,  as, 
being  parts  of  that  body,  they  come  to  share  in  life.  The 
Spirit  doth  not  animate,  but  as  it  unites,  and  keeps  united, 
the  several  parts  which  it  animates ;  no  more  than  our 
soul  will  animate  any  part  of  our  body  that  is  once  sepa- 
rate from  it.  Now  this  plainly  argues  it  to  be  the  work  of 
the  Spirit  to  effect  and  maintain  this  union. 

8thly,  All  the  lermsof  this  union,  wherein  Christians  do 
meet,  are  such  w  hereunto  they  are  disposed  and  inclined 
by  this  Spirit.  You  have  these  terms  in  Eph.  iv.  4,  &c. 
The  apostle  had  said,  that  there  was  one  body  and  one 
Spirit.  Now  wherein  doih  this  Spirit  make  this  bodyonel 
Why,  even  as  ye  are  called  in  one  hope  of  your  callins; 
masmuch  as  they  have  all  one  hope,  and  all  one  Lord,  and 
one  faith,  and  one  baptism,  and  one  God  and  Father  of 
them  all.  Now  it  is  manifest,  that  it  is  the  work  of  the 
Spirit  to  draw  and  di.spose  the  hearts  of  Christiansto  meet 
in  these  common  terms.  As,  to  meet  in  this  as  a  common 
term,  in  one  hope,  one  blessedness  and  state  of  life.  You 
know  how  the  rest  of  the  world  are  divided  about  blessed- 
ness; one  places  his  confidence  in  this  sort  of  good,  and 
another  in  that  sort:  there  be  numbered  up  no  less  than 
two  hundred  and  eighty-eight  opinions  among  the  hea- 
thens heretofore  about  blessedness,  wherein  it  should  con- 
sist :  now  how  come  all  sincere  Christians  to  agree  in 
this,  to  hope  for  blessedness  all  in  one  thing,  in  that  state 
of  life  and  glory  that  is  hereafter  to  be  enjoyed;  and  that 
all  in  all  times  of  the  world  should  have  met  in  the  same 
hope'?  All  this  must  be  owing  to  one  cause,  and  proceed 
from  one  principle.  The  rest  of  men  are  divided  ;  why 
are  they  united  in  this  hope  1  and  so,  as  to  the  rest, 'if  we 
should  run  over  them.  They  have  all  one  Lord,  sincere- 
ly agree  to  be  subject  to  that  one  head ;  "  He  shall  rule 
over  us,  we  will  all  trust  him,  and  all  obey  him."    They 


have  all  one  faith  ;  are  all  of  one  religion  as  to  the  essen- 
tials and  main  of  it,  believe  all  the  same  substantial  truths, 
and  all  by  one  and  the  same  sort  and  kind  of  faith  ;  have 
the  same  object  of  faith  in  the  main,  and  the  same  sub- 
ject too  in  the  nature  and  kind  of  it.  They  have  all  one 
baptism;  which  is  not  to  be  understood  so  much  of  the 
signiim,  as  of  the  res  signala,  what  is  signified  by  it,  that 
is,  the  covenant  and  agreement  that  passes  between  God 
and  them  that  are  baptized  with  his  Spirit ;  unto  whom 
the  external  baptism  comes  to  obtain  the  thing  which  is 
intended  to  be  signified  corresponding  in  them.  They  all 
agree  in  one  baptism,  all  come  under  one  title,  all  give 
up  and  devote  themselves  under  the  bond  of  God's  cove- 
nant alike,  and  in  one  and  the  same  covenant :  for  God 
doth  not  make  one  covenant  with  one  person,  and  another 
covenant  with  another;  but  they  all  meet  in  the  same  co- 
venant. "  And  one  God  and  Father  of  all."  How  come 
they  all  to  have  this  one  God  and  Father ")  It  is  one  Spi- 
rit, that  disposes  and  forms  them  hereunto.  And  in  short, 
holiness,  real  substantial  goodness,  which  doth  some  way 
or  other  include  all  these,  as  meeting  in  every  one  of  them, 
and  so  uniting  them;  all  sincere  Christians  meet  in  that. 
And  how  come  they  to  meet  in  it  1  by  chance  1  No,  cer- 
tainly ;  but  by  one  designing  cause,  that  works  them  all 
the  same  way.  That  so  great  a  community,  so  vast  a  body 
as  the  Christians  of  all  times  and  ages,  the  peopleof  God, 
in  all  the  parts  of  the  world  and  in  all  times  of  it,  should 
all  meet  and  unite  in  so  many  things,  and  in  this  one 
thing,  viz.  substantial  goodness  and  holiness,  must  needs 
be  all  from  one  cause  :  they  being  things  too,  wherein  they 
cannot  be  supposed  to  agree  naturally;  for  naturally,  men 
are  most  disagreeing  and  repugnant  as  to  such  things  as 
these.  And  therefore  we  may  see,  (that  which  it  is  very 
remarkable  that  a  heathen  should  say,  speakingof  concord 
in  a  city,)  "  That  there  can  be  no  concord  at  all  in  any 
thing,  if  there  be  not  some  common  notices,  wherein  per- 
sons shall  meet  and  agree.  So,  (speaking  in  reference  to 
common  and  ordinary  affairs,)  it  were  impossible  that  per- 
sons should  agree  about  the  numbers  of  things,  if  there 
were  not  amongst  them  some  common  knowledge  about 
the  difference  of  numbers.  If  one  person  should  under- 
stand one  to  be  the  number  five,  and  another  should  un- 
derstand it  by  another  thing  ;  or  if  persons  could  not  ge- 
nerally understand  so  much  of  the  matter  of  number,  as 
to  distinguish  five  from  seven;  (one  number  from  another;) 
they  could  have  no  agreement  in  any  common  matter, 
wherein  number  was  concerned.  And  so,  saith  he.  If 
there  can  be  any  accord  about  things  that  come  under 
measure  :  it  is  to  be  supposed,  that  there  must  be  a  com- 
mon notice  amongst  all  such  persons,  so  far  as  to  under- 
stand the  difference  between  a  palm  and  a  cubit.  And  so 
there  will  be  no  agreement  in  things,  that  are  of  greater 
concernment  to  the  good  of  a  city,  but  by  agreeing  in  this, 
that  all  agree  to  be  good  men  :  they  cannot  be  good  citi- 
zens, without  being  good  men."  But  how  should  men  come 
to  be  .so'?  how  should  there  come  to  be  such  a  number  of 
men,  all  agreeing  in  one  thing  and  design,  to  be  all  for  God 
in  a  world  that  is  revolted  and  apostatized  from  himl  It 
must  be  all  from  one  cause  and  principle.  It  is  one  and 
the  same  Spirit,  that  in  all  times  and  ages  works  and  dis- 
poses the  spirits  of  such  one  way ;  so  as  that  you  may  ob- 
serve, that  in  all  times  there  have  been  amongst  Chris- 
tians the  same  complaints,  the  same  desires,  the  same  de- 
signs, they  have  had  the  same  sense  of  things.  Such  a 
uniformity,  as  doth  appear  even  in  the  several  succes.sions 
of  time,  signifies,  that  there  is  one  common  unitive  prin- 
ciple, that  hath  obtained  amongst  them  all  in  all  times ; 
and  so  accordingly,  that  such  a  union  must  needs  be  the 
proper  work  of  this  blessed  Spirit. 

Othly,  When  a  people  do  fall  off,  and  break  them- 
selves off  from  God,  (which  they  never  do,  but  as  this  Spi- 
rit departs  and  leaves  them,)  according  to  that  degree 
wherein  they  do  so,  they  are  broken  off  from  one  another, 
broken  asunder  amongst  themselves.  This  we  have  em- 
blematically represented  in  Zech.  xi.  by  the  two  staves  of 
Beauty  and  Bands.  When  one  of  them,  the  staff  of  Beauty, 
was  broken,  (that  was  the  representation  of  the  union  that 
was  between  God  and  them,)  next  the  staff  of  Bands  is 
presently  broken,  (which  was  the  representation  of  the 
imion  between  Judah  and  Israel,  of  the  people  amongst 


596 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Sebm.  XU. 


themselves,)  ver.  10,  11,  14.  When  God  saith,  Loanmi, 
ye  shall  be  my  people  no  more :  then  the  consequence  is 
this,  they  cea^e  to  be  a  people  ;  they  are  no  more  one  peo- 
ple, when  they  cease  to  be  his.  The  case  is  not  so  wilh 
those  who  have  professed  visible  relation  to  God,  as  with 
the  rest  of  the  world,  in  this  thing.  Others  make  shift  lo 
subsist  and  live  without  God,  that  is,  they  gain  flourishing 
ijingdoms  and  conmionwealths  and  cities ;  and  it  may  be, 
a  people  professing  the  name  of  God  may  expect  to  have 
it  so  with  them  too,  if  God  should  depart  from  them  :  but 
his  presence  is  a  soul  among  such  a  people ;  "  Be  instruct- 
ed, lest  my  soul  depart  from  you;"  and  if  a  man's  soul  go 
from  him,  he  doth  not  then  become  a  creature  of  the  next 
inferior  rank,  a  beast,  but  a  carcass.  If  this  soul  depart 
from  a  people  professing  relation  to  God,  (as  there  is  a 
divine  presence  that  is  larger  than  the  most  special  pre- 
sence, and  yet  more  restrained  than  the  general  presence 
that  he  affords  to  men  as  men,)  they  do  not  then  become 
like  another  people,  but  they  become  no  people.  Be  in- 
structed, O  Jerusalem,  lest  my  soul  depart  from  thee:  lest 
thou  become  desolate,  a  land  not  inhabited,  Jer.  vi.  8. 
They  may  think,  it  may  be,  that  it  will  be  with  them  as 
with  other  nations,  when  God  is  gone :  but  see  what  a  re- 
buke any  such  hope  meets  with,  in  Hos.  ix.  1,  Rejoice 
not,  O  Israel,  for  joy,  as  other  people  ;  for  thou  hast  gone 
a  whoring  from  thy  God,  &c.  The  case  will  not  be  with 
you  as  with  other  people ;  you  have  forsaken  your  God, 
torn  yourselves  off  from  him.  When  the  staff  of  Beauty 
is  broken,  the  staff  of  Bands  is  broken  too ;  and  such  a 
people  as  fall  off  from  God,  fall  asunder:  that  it  comes  to 
at  last ;  as  the  body  of  a  man,  when  the  soul  is  gone,  dis- 
solves and  turns  to  dust. 

lOthly.  In  the  time  of  the  revival  of  the  church  from  un- 
der the  state  of  death  they  have  been  in  ;  when  God  so 
revives  it,  he  unites  it  part  to  part.  How  clearly  have  you 
this  represented  in  vision  after  vision,  in  the  whole  37th 
chapter  of  Ezekiel!  When  the  Spirit  of  life  entered  into 
those  dry  and  dead  bones,  when  he  breathed  upon  them 
and  made  them  live,  he  made  them  one,  he  made  them  a 
great  army,  ver.  10.  And  the  next  thing  that  you  hear  of 
is,  this  people's  being  made  one  stick  in  God's  hand  ;  Ju- 
dah  and  Israel  one  stick,  united  with  one  another ;  and  in 
God's  hand,  to  signify  him  to  be  the  centre  of  that  union, 
ver.  19.  When  there  is  a  recovery  of  the  church  out  of  a 
lapsed,  apostatized  state,  out  of  that  death  that  hath  been 
upon  it,  then  also  part  comes  to  part ;  as  there  the  bones 
came  together,  and  flesh,  and  sinews ;  and  so  every  thing 
falls  into  its  own  place  and  order  in  each  particular  body, 
and  all  these  bodies  into  such  an  order,  as  to  make  one 
collective  and  well-formed  body.  And  so  it  is  very  plain 
too,  that  when  God  doth  design  to  bring  that  stale  of 
things  about  in  his  church,  as  that  he  will  now  have  his 
covenant  with  them  to  obtain  everlastingly,  so  as  never 
more  to  turn  away  from  doing  them  good ;  then  he  hath 
promised  that  he  will  give  them  one  heart  and  one  way. 
Even  at  the  same  time,  when  he  comes  to  be  more  visibly 
and  eminently  in  the  view  of  the  world  engaged  to  such  a 
people  as  their  God,  and  to  have  taken  them  exemptly 
from  all  other  people  to  be  his  people  ;  when  this  comes  lo 
be  more  explicit  and  notorious,  so  that  all  the  world  may 
take  notice  of  it,  and  so  that  he  will  dwell  with  them,  and 
be  visibly  present  amongst  them,  have  his  glory  amidst 
them,  and  not  cease  to  do  them  good  ;  (so  these  things  are 
expressed,  Jer.  xxxii.  37 — 41.)  at  the  same  lime  he  gives 
them  one  heart  and  one  way,  so  as  that  they  are  no  more 
a  rent,  and  torn,  and  shattered  people,  but  all  one,  all 
agreeing  about  the  very  way  of  their  walking  with  God 
according  to  that  relation  wherein  they  stand  to  him. 

All  these  things  do  evidence,  that  such  a  union  is  the 
proper  work  of  the  Spirit ;  and  that  when  it  shall  be  poured 
forth  generally  and  copiously,  then  this  union  shall  obtain 
in  a  very  great  and  visible  glory.  I  should  after  all  this 
speak  a  little  more  particulaily  to  a  twofold  inquiry  con- 
cerning this  union ;  but  of  thai  hereafter. 

From  what  hath  thus  far  been  said  we  may  take  notice, 
that  our  own  divisions  are  a  very  sad  argument  to  us,  that 
the  Spirit  is  in  a  great  measure  retired  and  withdrawn ; 
that  little  of  the  Spirit  is  working  amongst  Christians  in 
our  time:-,  in  comparison  of  what  hath  been,  and  in  com- 
*  Pieaclied  September  25th,  1678. 


parison  of  what  we  may  hope  will  yet  be.  But  it  is 
grievous,  whatsoever  hath  been,  whatsoever  shall  be,  that 
It  is  our  lot  to  be  in  such  a  time,  when  there  should  be  such 
a  gloomy  overcast  upon  the  glory  of  the  Christian  church 
in  this  respect.  What  we  see  and  what  we  hear  of  that 
distance  and  disunion  amongst  Christians,  is  a  sad  argu- 
ment, that  the  church  is  in  a  dismal  lapse,  the  Spirit  of 
God  is  in  a  great  measure  gone  from  amongst  us,  life  re- 
tired and  gone.  If  it  were  amongst  us  to  enliven,  it  would 
be  amongst  us  to  unite. 


SERMON  XII.* 

That  which  we  have  been  upon  in  the  last  discourse, 
was — that  union  amongst  them  that  own  and  bear  the 
Christian  name,  we  may  reckon,  will  be  one  great  effect 
of  the  Spirit  poured  forth;  upon  which  the  happiness  of 
the  church  will  greatly  depend. — Two  things  have  already 
been  spoken  to  upon  this  head : — 1.  That  such  a  union  is 
of  great  concernment  to  the  happiness  and  prosperity  of 
the  church:  and— 2.  That  it  is  the  proper  work  of  the 
Spirit  of  God  to  efi'ect  it  ;  and  consequently,  that  when 
that  Spirit  shall  be  generally  poured  forth,  such  a  union 
cannot  but  generally  obtain. 

There  are  two  further  inquiries,  which  it  will  be  requi- 
site we  somewhat  insist  upon  relating  to  this  matter: — 1. 
What  kind  of  union  this  shall  be,  which  we  may  expect 
the  Spirit  poured  forth  to  accomplish : — '2.  In  what  way 
we  may  expect  the  Spirit  to  accomplish  it. 

I.  What  kind  of  union  we  may  expect  it  to  be. 

And  we  may  expect  it  shall  be  such  in  the  general,  as 
wherein  the  duty  and  happiness  of  the  Christian  church 
shall  in  very  great  measure  consi.st ;  such  as  is  required  as 
matter  of  diity,  and  promised  as  matter  of  gift;  and  which 
will  contribute  much  to  the  church's  felicity.  But  inas- 
much as  we  neither  expect  the  church  of  God  on  earth  to 
be  perfectly  sinless,  nor  perfectly  happy;  therefore  we 
cannot  expect  this  union  to  be  perfect :  nor  therefore  can 
we  suppose  any  such  things  requisite  to  it,  as  must  be 
thought  requisite  unto  a  perfect  union.  We  cannot  think 
it  necessary,  that  this  Spirit  poured  forth  should  be,  as 
poured  forth  or  communicated,  an  infallible  Spirit  in  or- 
der thereto,  when  it  comes  to  be  amongst  men  or  in  them; 
which  you  know  some  have  thought  very  necessary  in  or- 
der to  any  union  in  the  church  of  God;  but  have  pretend- 
ed highly  to  it,  without  being  able  to  agree  where  to  fix 
the  seat  of  the  spirit  of  infallibility  they  pretend  to  have 
amongst  them.  And  since  a  union  and  agreement  in  ho- 
liness is  as  necessary  for  the  church  of  God,  as  in  truth; 
one  would  think  there  should  have  been  as  much  pretence 
to  an  impeccable  spirit  as  to  an  infallible,  and  every  whit 
for  as  valuable  reason  :  but  they  have  been  ashamed  to 
pretend  to  the  former,  whilst  the  pretenders  have  been 
so  notoriously  vicious  and  vile  in  the  view  of  all  the  world. 
And  certainly,  if  there  were  an  infallible  spirit  amongst 
such  men,  we  may  justly  say  it  did  mule  habilare,  it  was 
ill-lodged  and  unfitly  in  the  midst  of  so  horrid  impurities ; 
and  did  no  more  become  them,  than  a  jewel  of  gold  a 
swine's  snout.  But  that  we  may  be  a  little  more  particu- 
lar here,  we  shall  briefly  show, — 1st,  What  a  union  we 
are  not  to  expect : — 2dly,  What  union  there  already  is 
amongst  all  living  Christians:  and — Sdly,  What  imionwe 
are  further  to  look  and  hope  for. 

1st,  What  union  we  are  not  to  expect. 

1.  Not  such,  as  that  all  shall  agree  in  the  same  measure 
of  knowledge  ;  and  consequently,  that  there  will  not  be 
an  idenity  and  sameness  of  apprehension  throughout  in 
all  things ;  for  then  there  must  be  the  same  measure  of 
knowledge.  There  is  no  man,  that  thinks  differently  from 
another  man,  but  he  thinks  so  differently  either  truly  or 
falsely;  and  wherever  the  falsity  lies,  on  the  one  hand  or 
the  other,  there  lies  so  much  ignorance  :  but  it  is  never  to 
be  thought,  that  all  will  have  just  the  same  measure  of 
knowledge. 

2.  Nor  can  we  reasonably  expect  an  agreement  with  all 


Serm.  XIL 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


597 


in  the  same  pitch  of  holiness;  that  aJl  will  be  holy  alike; 
no  one  more  holy,  more  spiritual,  more  heavenly  than 
another. 

3.  Nor  are  we  to  expect,  that  all  should  agree  in  the 
same  measure  of  joy  or  consolation  ;  that  there  should  be 
the  same  sensations  of  divine  pleasure  in  all,  the  same 
pleasant  motions  of  holy  and  spiritual  affections  ;  which, 
be  they  as  holy  and  spiritual  as  they  will,  yet  must  also 
be  complexional  in  a  degree,  and  depend  much  even  upon 
the  bodily  temper,  wherein  no  man  can  think  that  all  shall 
ever  agree. 

4.  Nor  can  there  be  such  a  union,  as  shall  infer,  that  all 
must  be  of  the  same  rank  and  order,  the  same  station  and 
use  in  the  church  of  God :  which  indeed  would  not  belong 
to  the  perfection  of  union,  but  imperfection;  it  would  be 
confusion,  instead  of  regular  and  perfect  union.  Such 
kind  of  union  we  are  not  to  expect.    And  it  is  to  be  con- 

.sidered  further  in  reference  to  this  matter, 

2ndly,  What  kind  of  union  there  already  is.  And  cer- 
tainly some  union  there  is  among  all  these  that  are  sin- 
cere and  living  Christians;  such  I  chiefly  intend  as  the 
subject  of  the  union,  whereof  I  am  discoursing.  And 
there  is,  and  cannot  but  be  amongst  all  such,  a  union  in 
those  great  and  substantial  things,  which  we  have  already 
had  occasion  to  take  notice  of,  in  Eph.  iv.  3,  4.  They  are 
all  one  body,  one  living,  aaimated  body,  by  one  and  the 
same  Spirit.  They  have  all  one  hope  of  their  calling,  one 
happiness  and  end  ;  one  Lord,  one  I'aith ;  they  are  all  sub- 
stantially of  one  religion ;  one  baptism,  meaning  by  that 
(as  hath  been  noted)  not  so  much  the  sigimm,  as  the  signa- 
tum, ;  they  are  all  comprehended  within  the  bond  of  the 
same  covenant  of  life  and  peace.  They  have  all  one  God 
the  Father  of  all,  who  is  of  all,  and  in  all,  and  through 
all. 

And,  which  sums  up  all  this,  one  way  or  another,  they 
are  all  united  in  one  coiiunon  head.  The  apostle,  speaking 
of  Christ,  says.  He  is  the  head  of  the  body,  the  church. 
Col.  i.  18.  And  to  the  same  purpose,  in  Eph.  i.  2-2,  23. 
And  by  virtue  of  that  union  they  have  with  Christ  the  Me- 
diator, the  head  of  the  church,  it  comes  to  pass,  that  they 
do  unite  and  agree  besides  in  all  the  other  things  that  were 
mentioned.  They  are  all  of  his  body.  It  is  from  him  they 
all  partake  of  that  one  and  the  same  Spirit.  It  is  he  that 
hath  opened  heaven  to  them,  given  them  a  prospect  of  an 
eternal  blessed  state,  brought  life  and  immortality  to  light 
before  their  eyes ;  they  are  called  by  him  in  that  one  hope 
of  their  calling.  It  is  a  revelation  from  God  bv  him,  that 
is  the  matter  of  their  common  faith.  He  is  the  Mediator 
of  that  covenant,  that  comprehends  them  all.  It  is  he  that 
reduces  and  restores  and  reunites  them  to  God,  and  sets 
all  things  right  between  him  and  them.  Therefore  herein 
is  the  sum  of  their  union,  that  they  have  all  one  Head, 
wherein  they  are  united. 

And  this  their  comoion  Head  is  not  only  a  political,  but 
a  vital  Head  ;  as  is  apparently  enough  represented  in  those 
most  emphatical  expressions,  Eph.  iv.  15,  16.  where  the 
metaphor  is  distinctly  pursued  of  a  union  between  the 
head  and  the  body:  That  speaking  the  truth  in  love,  we 
may  grow  up  into  him  in  all  things,  which  is  the  head, 
even  Christ ;  from  whom  the  whole  body  filly  joined  to- 
gether and  comparted,  by  that  which  every  joint  supplieth, 
according  to  the  effectual  working  in  the  measure  of  every 
part,  raakcth  increase  of  the  body  unto  the  edifying  of  it- 
self in  love.  With  which  agrees  that  in  Col.  i.  18.  He 
is  the  head  of  the  body,  the  church,  who  is  the  beginning, 
the  fir.st-born  from  the'  dead,  &c.  And  that  in  chap.  ii.  19. 
Not  holding  the  head,  from  which  all  the  body  by  joints 
and  bands  having  nourishment  ministered,  and  knit  to- 
gether, increaseth  with  the  increase  of  God.  All  these 
expressions  speak  a  vital  union,  such  as  every  member  in 
the  body  hath  with  the  head,  being  by  proper  ligaments 
jointed  into  its  own  place,  and  so  connected  with  those 
that  finally  and  ultimately  have  more  immediate  connec- 
tion with  the  head;  from  whence  there  are  those  several 
ductus,  those  conveyances  of  spirits,  by  which  the  head 
doth  become  a  fountain  of  directive  and  motive  influence 
unto  the  whole  body.  And  so  is  our  Lord  Jesus  Christ 
unto  the  church  a  fountain  both  of  directive  and  motive 
influence,  of  light  and  life. 

He  is  a  Fountain  of  light  to  all  true  Christians.  For 
42 


[  every  beam  of  true  light  is  a  ray  from  that  Sun  of  righte- 
ousness, shines  from  and  through  the  Lord  Jesus  Christ. 
We  are  under  a  dispensation,  wherein  the  Father  speaks 
to  us  by  his  Son,  who  is  the  brightness  of  his  glory,  and 
the  express  image  of  his  person,  Heb.  i.  2,  3.  This  wairld 
were  universally  a  region  of  nothing  else  but  pure  mere 
darkness,  were  it  not  for  him,  the  light  that  lighteneth 
every  one  that  cometh  into  the  world,  according  to  the  se- 
veral variations  and  degrees  and  kinds  of  light  that  shine 
here  and  there.     And, 

He  is  also  a  fountain  of  life  and  vital  influence.  That 
very  light  is  vital  light,  the  light  of  life.  The  life  was  the 
light  of  men,  John  i.  4.  And  for  all  that  have  real  union 
with  him,  it  is  because  he  lives  that  they  live  also. 

Herein  therefore  they  have  union  with  this  Head.  They 
all  participate  together  in  the  light  of  divine  truth,  where- 
of he  hath  been  the  teacher  ;  of  all  that  saving  wisdom  and 
knowledge  that  is  treasured  up  in  him.  In  him  are  hid 
all  the  treasures  of  wisdom  and  knowledge,  Col.  ii,  3. 
And  all  that  are  really  of  his  body,  miite  and  meet  in  a 
participation  of  necessary  light  and  knowledge  from  him  ; 
they  partake  according  to  their  measure  of  necessary  truth 
fi  om  that  Fountain,  so  much  as  is  essential  unto  the  Chris- 
tian religion,  and  necessarily  concurs  unto  the  constituting 
of  that.  And  they  all  agree  in  the  participation  of  motive 
and  active  influence  from  him,  for  the  performance  of  all 
the  essentially  necessary  duties  and  exercises  that  do  be- 
long to  the  Christian  life.  Such  a  union  there  is  amongst 
all  sincere  Christians.  This  is  implied  in  .ne  expression 
of  holding  the  head  before  mentioned.  They  truly  hold 
the  head,  who  are  so  united  to  it,  as  that  by  virtue  of  that 
union  they  receive  and  derive  thence  the  knowledge  and 
perception  of  all  essentially  requisite  truth,  and  that  life 
and  power  that  is  also  requisite  to  the  duty  that  lies  upon 
Christians  as  such. 

There  hatTi  been  a  great  deal  of  controversy,  between 
the  reformed  and  those  of  the  Roman  church,  about  that 
distinction  of  the  essentials  andexlra-e.ssentials  of  Christi- 
anity. But  let  men  cavil  as  long  as  they  will,  it  would 
manifestly  be  the  most  absurd  thing  in  all  the  world  to 
deny  the  distinction  ;  for  if  any  would  deny  it,  I  would 
inquire  of  them;  Which  part  of  the  distinction  is  it,  that 
you  would  deny  1  Would  you  deny,  that  there  are  essential 
parts  of  Christianity  1  or  else,  that  there  are  e.xtra-essential 
parts  ■?  If  the  distinction  be  not  good,  ore  of  these  parts 
must  be  denied.  But  if  any  would  say,  there  are  no 
essential  parts;  that  would  be  to  .say,  that  the  Christian  re- 
ligion hath  no  being ;  for  certainly  that  is  nothing,  unto 
which  nothing  is  essential.  And  (o  say,  that  there  are  no 
extra-essential  parts,  is  to  say,  that  a  man  cannot  be  a 
Christian  unless  he  knows  every  thing  of  truth,  and  unless 
he  punctually  do  every  thirg  of  duly,  whether  he  know  it 
or  not ;  then  a  man  could  not  be  a  Christian  unless  he  did 
certainly  know  the  meaning  of  the  number  "  six  hundred 
si.xty-six,"  and  a  thousand  difficult  passages  besides  up 
and  down  the  Scripture.  So  that  in  efi'ect,  to  denv  the 
distinction  of  essential  and  extra-essential  parts  in  Chris- 
tianity, or  of  it.  must  either  be  to  deny  that  there  is  any 
such  thing  as  Christianity,  or  that  there  is  any  such  thing 
as  a  Christian;  if  there  be  no  essential  parts,  Christianity 
is  nothing  ;  for  that  is  nothing  to  which  nothing  is  es.sen- 
tial ;  and  if  there  be  none  extra-essential,  then  there  are  no 
Christians;  for  certainly  there  is  no  man,  that  knows  and 
does  every  thing  that  belongs  to  the  Christian  religion. 
But  that  there  are  essential  parts,  and  therefore  extra-essen- 
tial loo,  is  most  evident ;  and  which  the  essential  parts  be, 
m  contradistinction  to  all  others,  is  not  obscurely  intima- 
ted to  us  in  the  Scripture  itself,  in  such  stinin.os'of  Chris- 
tian doctrine  and  practice,  as  we  have  pointed  to  us  here 
and  there  in  some  remarkable  texts.  As,  when  we  are 
told,  1  Cor.  viii.  G.  To  us  there  is  but  one  God,  the  Fa- 
ther, of  whom  are  all  things,  and  we  in  him ;  and  one  Lord 
Jesus  Christ,  by  whom  are  all  things,  and  we  by  him. 
Where  we  have  the  great  objects  upon  which  religion 
terminates  ;  God  considered  as  God,  the  end  ;  and  Christ 
the  mediator,  the  way  to  that  end.  And  then  we  are  not 
without  what  is  summary  too  of  the  acts  to  be  done  in  re- 
ference to  those  objects.  The  apostle,  speaking  of  the 
course  he  had  taken  in  unfolding  the  mysteries  of  the 
Gospel,  resolves  all  into  this  sum  ;  he  had  been  testifying 


598 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  XII. 


both  to  Jews  and  Greeks  repentance  towards  God,  and  faith 
toward  our  Lord  Jesus  Christ,  Acts  xx.  21.  Which  are 
such  acts  or  parts  of  Christian  practice,  as  belong  to  the 
inchoation  of  the  Christian  course  at  first,  and  then  to  be 
continued  afterwards  through  it ;  but  so  as  to  comprehend 
many  particulars  of  practice  besides ;  whereof  our  Lord 
Jesus  Christ  gives  us  another  summary,  iVIatt.  xxii.  37, 
&c.  Thou  shall  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind.  And,  thou 
shalt  love  thy  neighbour  as  thyself.  On  these  two  com- 
mandments, sailh  he,  hang  all  the  law  and  the  prophets. 
And  indeed  you  have  objects  and  acts  implicitly  compre- 
hended tugether  in  that  great  summary,  that  is  expressive 
of  the  faith,  into  which  Christ  directed  his  apostles  to  pro- 
selyte all  nations  into  which  they  were  to  baptize  them;  that 
is,  into  the  name  of  the  Father  and  of  the  Son  and  of  the 
Holy  Ghost,  Matt,  xxviii.  19.  Where  the  Father  is  to  be 
considered  as  the  end,  the  Son  as  the  way,  and  the  Spirit 
as  the  great  principle  to  move  souls  towards  that  end 
through  that  way.  Now  there  are  none,  that  are  sincere 
and  living  Christians,  but  do  and  must  unite  in  such  things 
as  these,  these  great  essentials  and  substantials  of  the  Chris- 
tian religion. 

But  it  may  now  be  said ;  If  there  be  so  much  union 
amongst  all  Christians  already  in  these  so  great  and  sub- 
stantial things,  what  further  union  must  we  look  fori 
which  was  the  third  thing  we  proposed  to  speak  to  upon 
this  head  ; 

3dly,  What  further  union  we  are  yet  to  expect  and  hope 
for.  And  it  must  be  acknowledged,  and  ought  to  be 
lamented,  that  there  is  all  this  union  with  very  much  dis- 
union;  such  disunion,  that  is  in  a  high  degree  dishonour- 
able to  God,  scandalous  to  the  world,  and  uncomfortable  to 
the  Christian  community  within  itself  You  well  know, 
that  there  may  be  one  house  standing  upon  one  foundation; 
and  yet  miserably  shattered,  ill-supported,  ill-covered. 
Thei'e  may  be  one  large  family,  all  under  one  family- 
governor  ;  and  yet  many  sidings  and  contentions  in  it, 
many  parties,  and  part-takings  this  way  and  that.  The 
like  may  be  said  of  a  city,  a  kingdom,  an  army,  or  any  such 
aggregate  body.  The  like  maybe  said  even  of  a  man  him- 
self, that  hath, while  he  is  a  man,  several  parts  united  in  him ; 
but  yet  this  \iving  man  may  be  sick,  very  sick,  and  even 
nigh  to  death,  in  a  most  languishing  state  ;  soul  and  body 
still  united,  and  several  parts  in  the  body  still  united  with 
one  another;  but  it  maybe  some  dying,  some  dead,  all 
languishing  at  least;  and,  as  the  case  is  in  some  diseases, 
one  member  fallmgfoul  upon  another,  the  man  beating, 
hurting,  wounding  himself:  the  parts  are  still  in  union; 
but  this  is  a  union  very  lemote  from  what  belongs  to  a 
sound,  sober,  healthy  man,  in  good  plight  every  way.  And 
so  the  matter  is  with  the  Christian  church  too.  We  do 
acknowledge  such  a  union  in  all  the  fore-mentioned  things, 
in  all  things  of  that  nature  ;  but  it  is  wiih  a  most  scandal- 
ous and  pernicious  disunion.  We  flo  not  think  that  the 
Spirit  of  God  hath  totally  for.saken  the  Christian  church ; 
but  it  is  plain,  it  is  miserably  languishing  and  next  to 
death;  according  to  the  import  of  that  expression  to  the 
Sardian  church,  Rev.  iii.  2.  Strengthen  the  things  that 
remain,  that  are  ready  to  die.  There  is  truth,  but  wrapt 
up  in  obscurity,  and  held  in  unrighteousness ;  as  is  too 
obvious  to  comnon  observation.  And  therefore  it  is  an- 
other sort  of  union  than  this  is,  in  respect  of  the  degree 
and  perfection  of  it,  that  we  are  yet  to  look  for ;  and  which 
certainly  the  Spirit,  when  poured  forth  copiously  and 
generally,  (as  we  are  encouraged  to  hope  it  will  be,)  will 
effect  and  bring  about.  This  union,  which  we  are  to  ex- 
pect, (as  indeed  the  union,  which  already  we  have  in  nature 
and  kind,)  is  to  be  both  intellectual  and  coidial.  We  are 
to  expect  an  improvement  of  it  unto  a  much  higherdegree 
in  both  these  kinds,  a  higher  union  both  of  judgment  and 
love. 

1.  A  much  higher  intellectual  union,  than  we  hitherto 
find  ;  a  nearer  union,  and  agreement  in  mind  and  judg- 
ment amongst  Christians.  And  it  is  very  unreasonable 
not  to  expect  it,  when  we  consider  how  plain  and  express 
the  charge  is  concerning  that  kind  of  union;  it  is  very 
vmreasonable  to  think,  that  the  people  of  God,  the  commu- 
nity of  Christians,  shall  he  always  in  so  notorious  a  dis- 
orepancy  from  their  rule,  even  in  this  particular  case.  See 


the  solemnity  of  that  charge,  in  1  Cor.  i.  10.  Now  I  be- 
seech you,  brethren,  by  the  name  of  our  Lord  Jesus  Christ, 
that  ye  all  speak  the  same  thing,  and  that  there  be  no  di- 
visions among  you ;  but  that  ye  be  perfectly  joined  together 
in  the  same  mind  and  in  the  same  judgment.  Do  we  think 
the  Christian  community  shall  be  never  nearer  the  rule  in 
this  cas",  than  it  is?  We  have  rea.son  to  expect  it  shall; 
and  especially  since  we  find  it  is  so  expressly  foretold,  that 
in  the  latter  days  (which  this  discourse  we  have  in  hand 
hath  reference  to)  one  heart  shall  be  given,  and  one  way, 
Jer.  xxxii.  39.  Certainly  there  shall  be  so  much  agreement 
in  minds  and  judgments,  as  shall  lead  the  people  of  God 
all  intoone  way ;  for  such  a  word  cannot  fall  to  the  ground, 
and  is  not  put  into  the  Bible  to  stand  for  a  cipher  there. 
And  we  have  it  expressly  promised,  that  of  them  that  are 
all  intent  to  press  forward  towards  the  same  mark,  and 
wherein  they  have  attained,  to  do  all  to  their  uttermost  to 
walk  by  the  same  rule  ;  if  in  any  thing  they  he  otherwise 
minded,  God  shall  reveal  this  to  them,  Phil.  iii.  15,  16.  It 
is  also  expressly  promised  by  our  Lord  Christ  himself, 
that  they  that  will  do  his  will,  shall  know  the  doctrine  whe- 
ther it  he  of  God,  yea  or  no,  John  vii.  17.  Certainl)',  when 
the  Spirit  comes  to  be  so  copiously  and  generally  poured 
forth,  men  will  be  attempered  more  to  the  will  of  God  ; 
there  will  be  more  earnest  minding  and  endeavouring  to 
do  his  will;  self-will  will  not  be  the  common  rule  and 
law  amongst  those  that  bear  the  name  of  ChrLslians,  as 
now  it  is;  and  upon  this  is  that  great  promise  grounded; 
all  that  is  required,  is,  "  If  any  man  will  do  his  will,  he 
shall  know  his  doctrine."  There  is  no  so  necessary  and 
certain  qualification  for  the  knowledge  of  divine  truth,  as 
sincerity;  when  men  do  inquire  for  truth,  not  to  gratify 
curiosity,  not  to  serve  an  interest,  not  to  keep  up  a  party, 
not  to  promote  a  base  design  ;  but  with  sincere  hearts,  that 
they  may  understand  what  the  good  and  acceptable  will  of 
the  Lord  is.  They  that  are  intent  upon  this,  our  Lord 
Christ  will  not  fail  them,  nor  break  his  promise,  that  such 
who  will  do  his  will,  shall  know  the  doctrine.  There  is  a 
peculiar  gust  and  relish,  which  the  truth  that  is  after  god- 
liness always  carries  in  it  to  persons  that  are  alive  and 
well,  and  that  have  their  senses  exercised  to  discern  be- 
tween good  and  evil,  Cannot  my  taste  discern  perverse 
things'!  saith  Job,  chap,  vi,  30,  Has  not  a  lively  Chris- 
tian a  taste  to  discern  some  things  that  are  obstructive  and 
destructive  to  the  Christian  religion  and  tlie  Christian  in- 
terest in  the  world?  a  person  alive,  and  with  senses  exer- 
cised, will  taste  it  out;  even  as  the  new-born  babe  desires 
.sincere  milk,  while  it  would  refuse  that  which  is  corrupt 
and  mixed  with  any  thing  ungrateful.  Herein  we  are  to 
exjiecl  much  more  of  an  intellectual  union,  or  union  in 
judgment  concerning  the  great  truths  of  God. 

2.  A  much  nearer  and  more  inward  cordial  union,  a 
union  of  love.  When  the  Spirit  was  more  eminently 
poured  forth  upon  Christ's  ascension,  see  how  it  was  with 
Christians  in  that  respect,  Acts  ii.  46.  They  continued 
daily  with  one  accord  in  the  temple.  Our  translation  ren- 
ders' it  too  faintly;  6/i..(iv;.a('op,  they  met  together  all  with 
one  mind:  so  the  expression  literally  signifies.  And  chap, 
iv.  32.  it  is  said,  that  believers  were  all  of  one  heart  and 

one  soul  ;    rS  n-Xi'iOs?  Twv  niTcyc'ivTi.iu  il>>  11  Kaoflu  >rai  1)  yp»x'"  /""i 

Of  the  multitude  that  believed  there  was  but  one  heart  and 
smil;  as  if  they  were  a  community,  all  acted  and  anima- 
ted by  one  soul.  However  unlike  itself  the  church  of  God 
is  grown  in  a  long  tract  of  time,  the  Spirit  of  God  is  not 
grown  unlike  itself;  and  therefore  when  it  comes  to  be 
poured  forth  as  it  hath  been,  it  will  still  act  as  it  hath 
done,  uniformly  and  agreeably  to  itself;  and  make  them, 
that  now  are  iriany  parties,  divided  and  shattered,  broken 
this  way  and  that,  all  one  entire  piece.  How  passionately 
longing  do  the  apostle's  expressions  import  him  to  be,  in 
reference  to  this  one  thing,  that  is,  the  union  composed  of 
the  two  things  I  have  mentioned,  of  a  union  in  mind  and 
judgment,  and  of  a  closure  in  heart  and  love,  in  Col,  ii,  1, 
2.  I  would,  that  ye  knew  what  great  conflict  I  have  for 
vou  and  for  them 'at  Laodicea,  and  for  as  many  as  have 
not  seen  mv  face  in  the  flesh;  that  their  hearts  might  be 
comforted,  being  knit  together  in  love,  and  unto  all  the 
riches  of  the  full  assurance  of  understanding,  to  the  ac- 
knowledgment of  the  mystery  of  God,  and  of  the  Father, 
and  of  Christ.     This  is  the  union  that  he  covets;  and  wi» 


Serm.  XIII. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


599 


must  know,  that  that  Spirit,  who  is  to  be  the  author  of  this 
union,  was  no  doubt  the  author  of  these  very  desires  and 
longings  of  the  apostle's  soul  about  it ;  it  acts  agreeably  to 
itself.  He  desired  and  longed  so  earnestly  for  this,  that 
they  might  be  knit  together  both  in  love  and  understand- 
ing, to  the  acknowledgment  of  the  mystery  of  God,  both 
the  Father  and  the  Son.  And  what  have  there  been,  even 
from  the  dictate  and  direction  of  the  Spirit,  so  earnest 
longings  for  1  Why,  though  so  long  before,  we  are  to  ac- 
comit  these  very  longings  to  be  the  earnest  of  these  things 
desired,  and  so  to  expect  that  whereof  they  are  the  earnest. 

We  thus  far  see,  what  union  we  are  not  to  expect,  what 
already  is,  and  what  we  are  to  expect  and  look  for  further 
than  yet  there  is,  or  than  yet  we  see. 

Upon  all  this,  while  as  yet  we  behold  so  little  of  so  de- 
sirable a  thing,  we  have  reason  to  account  that  it  is  with 
the  church  of  God  a  time  of  his  hiding  his  face,  and  of  the 
restraint  of  his  Spirit.  I  will  no  more  hide  my  face,  I  will 
pour  out  my  Spirit.  While  the  Spirit  is  not  poured  forth, 
even  with  reference  to  this  blessed  end  and  work  ;  this  is 
the  notion  which  we  ought  to  have  concerning  the  present 
state  of  the  Christian  church;  it  is  a  time  of  God's  hiding 
his  face  from  them  ;  the  bright  and  glorious  face,  that  hath 
shone  upon  it  sometimes,  and  that  we  are  to  expect  should 
shine,  is  yet  obscured  and  hid.  And  what  should  our 
posture  be  upon  that  account'!  while  we  must  reckon  this 
the  common  state  and  case  of  the  Christian  church  at  this 
day;  in  what  posture  should  our  souls  be"?     And  surely, 

1.  It  ought  to  be  a  very  mournful  posture.  How  hath 
he  covered  with  a  cloud  in  his  anger  the  daughter  of  his 
people !  how  is  her  glory  confounded !  When  he  did  de- 
cline to  go  with  the  people  of  Israel  further  on  in  their 
way  towards  Canaan,  sa)'ing,  I  will  send  an  ange!  before 
thee,  and  I  will  drive  out  the  Canaanite,  the  Amorite,  &c. 
He  shall  destroy  them  for  3'ou.  "  But  I  will  not  go  up  in 
the  midst  of  thee,  I  will  not  go  with  you  any  further."  The 
people,  it  is  said,  when  they  heard  these  evil  tidings, 
mourned,  and  no  man  did  put  on  him  his  ornaments, 
Exod.  xxiiii.  2,  3,  4.  It  is  a  mourning  time,  when  the 
bridegroom  is  withdrawn :  and  there  is  no  sadder  token 
that  he  is  withdrawn,  than  to  behold  the  confusions  which 
have  ensued  in  his  absence. 

2.  It  ought  to  be  an  expecting,  a  waiting  posture.  Sure 
this  dark  and  gloomy  night  will  be  succeeded  by  a  morn- 
ing: it  will  not  be  a  perpetual,  eternal  night ;  there  will  be 
a  time,  when  the  hid  face  will  again  appear,  and  the  cloud 
remove.  I  will  wait  upon  the  Lord,  that  hideth  his  face 
from  the  house  of  Jacob,  and  I  will  look  fur  him,  Isa.  viii. 
17.  And  it  should  bean  earnest,  desirous,  longing  expecta- 
tion. There  can  be  no  more  dismal  token  upon  vis,  than  10 
be  inditferent:  he  is  gone,  his  face  is  hid,  he  is  not  to  be 
seen;  and  whether  he  come  towards  us  again,  whether 
we  shall  .see  him  again  any  more,  we  matter  it  not ;  this 
would  be  the  most  dismal  token. 


SERMON  XIII.* 

BEsmE  the  principles,  which  the  Spirit  of  God,  when 
copiously  and  generally  poured  forth,  will  work  in  each 
individual  person,  tending  to  create  a  happy  state  of  things 
in  the  church:  we  proposed  to  speak  of  two  general  effects, 
that  must  have  the  Christian  community  as  such,  for  the 
subject  of  them,  and  not  individual  persons  only,  viz. 
union  and  order. 

Much  hath  been  said  upon  the  former,  the  desirable 
effect  of  union.  It  hath  been  shown,  that  the  happiness  of 
the  church  doth  much  depend  upon  this,  and  that  it  is  the 
proper  work  of  the  Spirit  of  God  to  effect  it :  and  then  the 
last  time  we  came  to  speak  to  a  twofold  inquiry : — 1.  What 
kind  of  union  this  is  to  be.  This  we  have  gone  through, 
and  now  proceed  to  a  second,  viz. 

2.  In  what  way  the  Spirit  of  God  poured  forth  may  be 
expected  to  effect  this  union. 

And  there  is  no  doubt  but  it  will  effect  it  by  the  same 

means,  by  which  it  shall  revive  and  recover  religion ;  of 

*  PreacLoJ  October  2d,  1678. 


which  we  have  so  largely  spoken."  At  the  same  time  when 
itmakesthe  Christian  church  a  living  church,  it  will  make 
it  one,  that  is,  in  that  higher  and  more  eminent  degree, 
whereof  we  have  been  speaking.  It  is  but  one  and  the 
same  thing,  or  is  done  eddem  opera,  the  making  the  church 
more  holy  and  the  making  it  one:  what  brings  Christians 
nearer  to  God  and  Christ,  will  certainly  and  infallibly  at 
once  bring  them  nearer  to  one  another."  For  it  is  manifest, 
that  the  greatest  difl'erences  that  are  to  be  found  in  <^ 
Christian  world,  lie  between  the  godly  and  the  ungodly, 
the  converted  and  the  unconverted,  the  sincere  and  the  in- 
sincere :  whatever  differences  there  are  amongst  the  people 
of  God  themselves,  those  are  still  the  greatest  differences 
which  lie  between  them  and  those  who  are  not  of  them; 
ft-r  there  the  disagreement  is  about  having  the  Lord  for 
our  God.  Every  ungodly  man  is  his  own  idol  ;  he  hath 
yet  this  first  step  to  take  in  religion,  the  choo.siug  of  God 
alone  to  be  his  God :  now  the  difference  must  needs  be 
vast,  between  those  that  take  the  Lord  for  their  God,  and 
tho.se  that  take  him  not,  but  serve  a  base  and  despicable 
idol,  self,  and  make  all  to  their  very  uttermost  subservient 
unto  that.  The  sincere  and  insincere  differ  about  their  last 
'^nd  ;  which  is  the  greatest  difference  that  can  be  imagined. 
All  men's  courses  are  shaped  and  directed  by  the  ends, 
which  they  propose  to  themselves  :  and  to  have  the  Lord 
for  our  God,  and  to  have  him  for  our  supreme  and  ultimate 
end,  is  all  one.  Kow  how  vastly  must  those  ways  needs 
differ,  that  lead  to  two  directly  contrary  ends  !  therefore 
still  the  greatest  difference  cannot  but  be  between  the  godly 
and  the  earthly  carnal-minded  man,  who  hath  him.self  for 
his  God,  and  all  the  world  if  he  could  compass  it,  for  a 
sacrilice  to  his  own  idol,  himself  Men  of  that  temper  and 
complexion  of  soul  are  the  men  that  stand  most  ofi'  from 
union,  and  that  are  the  greatest  schismatics  in  all  the  world ; 
it  cannot  but  be  .so.  'Therefore,  whensoever  the  Spirit  of 
God  poured  forth,  shall  make  men  agree  in  having  the 
Lord  for  their  God,  this  God  shall  be  our  God ;  when 
men  shall  become  more  generally  sincere  and  thorough 
Christians  ;  then  it  cannot  but  be,  that  they  shall  be  united 
with  one  another,  and  agree  in  far  greater  things  than  it  is 
possible  they  can  differ  from  one  another  in.  And  there- 
fore in  the  forementioned  Jer.  xxxii.  38,  39.  at  the  same 
time  when  it  is  said.  They  shall  be  my  people,  and  I  will 
be  their  God ;  it  is  immediately  added,  And  I  will  give 
them  one  heart  and  one  way.  This  union  cannot  but  be 
the  result  of  more  lively,  serious  religion,  and  of  deeper 
impressions  of  godliness  and  of  the  Divine  image  upon  the 
souls  of  men.  Not  only  as  that  union  between  the  blessed 
persons  in  the  Godhead  is  the  pattern  of  union  amongst 
the  people  of  God  ;  that  they  all  may  be  one,  as  thou  Fa- 
ther art  in  me,  and  I  in  thee,  John  xvii.  21.  But  also  as 
such  a  union  is  the  certain  and  necessary  result  of  other 
excellencies,  wherein  the  Divine  image  doth  consist,  and 
wherein  holy  ones  do  and  cannot  but  resemble  God.  One 
apostle  giving  an  account  of  God,  how  we  are  to  conceive 
of  him,  gives  it  us  under  these  two  notions,  that  he  is  light, 
and  that  he  is  love,  1  John  i.  5.  chap.  iv.  8,  IC.  'The 
image  of  God  in  the.se  two  things,  more  generally  .ind 
vividly  impressed  upon  men,  doth  this  whole  business, 
makes  them  all  one.  How  blessed  a  union  would  there 
be,  when  Christians  shall  generally  appear  the  representa- 
tions of  the  blessed  God  himself  in  these  two  things,  a 
composition,  as  it  were,  of  light  and  love. 

Therefore,  to  give  you  more  distinctly  the  account,  how 
or  in  what  way  the  Spirit  poured  forth  should  bring  about 
this  union;  it  will  be, — 1st,  By  increasing  of  light  and 
knowledge  amongst  them  that  bear  the  Christian  name 
every  where  in  the  world: — 2dly,  By  giving  greater 
measures  of  grace.  By  the  former,  men  shall  "generally 
come  to  be  more  knowing  in  things  necessary  to  the  union ; 
and  by  the  latter,  they  shall  be  more  patient  of  dissent 
from  one  another  in  things  less  necessary  to  be  known. 

1st,  By  an  increase  of  light  and  knowledge  in  things 
more  necessary  to  be  known.  I  do  not  meanhere  merely 
notional  knowledge  ;  as  the  apostle  doth  not  mean  that  of 
God,  when  he  saith,  that  God  is  light;  but  I  mean  that 
knowledge  received  in  the  minds  of  Christians,  that  lies  in 
the  next  immediate  tendency  to  holiness ;  the  knowledge 
of  the  truth  that  is  after  godliness,  as  such,  in  that  designed 
a  See  page  575,  &c. 


600 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  XIII. 


and  direct  tendency,  as  it  doth  attemper  and  dispose  the 

raind.i  of  men  ur.io  the  receptian  of  iruth  as  sano'ifyirg. 
Sanctify  ;hem  by  the  truth  ;  thy  word  is  truth,  John  xvii. 
17.  We  are  bound  to  give  thanks  always  to  God  for  you, 
— that  he  hath  chosen  you  unio  salvation,  through  sancti- 
fication  of  the  Spirit,  andbelief  of  the  truth,2Thess.  ii.  13. 
The  truth,  as  it  lies  in  an  immediate  tendency  to  godliness, 
and  is  transformative  of  the  soul  into  a  holy  and  godly 
frame  ;  so  we  must  conceive  it  to  be  impressed  in  order  to 
this  blessed  work:  otherwise  there  wants  the  cement,  and 
that  which  should  hold  hearts  together,  as  intent  and  di- 
rected all  towards  one  common  design  and  end.  And  unto 
this  purpose,  we  must  suppose  the  Spirit  poured  forth  shall 
heal  the  disaflection  of  men's  minds  unto  such  truth,  or 
unto  truth  considered  under  that  notion  and  upon  that  ac- 
count. It  hath  a  great  work  to  do  for  this  end  upon  the 
minds  of  men ;  the  union  that  is  to  be  brought  about,  (as 
was  observed  upon  the  former  head,)  being  necessarily  in- 
tellectual first,  and  then  cordial.  It  is  in  the  mind  that 
the  lirst  concoction  of  truth  must  be  wrought,  in  order  to 
a  further  and  more  perfect  concoction  in  the  heart  after- 
wards. And  whereas  there  is  a  manifold  distemperature 
and  malady,  even  in  the  minds  of  men,  that  renders  them 
incapable  of  useful,  practical  Gospel  knowledge  ;  the  great 
work  of  the  Spirit  of  God  must  be  to  remove  and  heal 
those  infirmities  and  maladies  of  the  mind,  and  to  do  it 
generally  amongst  Christians ;  that  so  they  may  be  brought 
to  increase  in  the  knowledge  of  God,  in  dii'ine  knowledge; 
as  the  expression  is  Col.  i.  10.  I  might  make  a  copious 
enumeration  here  of  many  such  maladies  and  distempers 
in  the  mind,  by  which  it  becomes  disaffected  to  truth:  and 
which  appear  now  to  be  epidemical  evils,  and  need  there- 
fore a  univer.sal  effusion  of  the  Spirit  to  cure  them,  and  so 
to  bring  about  the  intellectual  union,  of  which  we  speak. 
These  maladies,  though  some  of  them  be  in  the  mind  itself, 
yet  most  of  them  are  originally  in  the  heart,  and  thence 
come  to  .iffeci  and  distemper  the  mind,  and  render  it  less 
susceptive  of  useful  and  savoury  knowledge.     As, — 

There  is  an  unapprchensireness  too  generally  observable 
in  :he  minds  of  men  ;  a  dulness  towards  the  apprehension 
of  I  ruth.  The  Spirit  of  God,  when  it  comes  to  be  gene- 
rally poured  forth,  (as  it  was  said  to  be  upon  the  Messiah 
himself  on  whom  it  was  poured  forth  without  measure,  and 
thence  to  be  transfused,  as  from  a  common  fountain,  unto 
all  that  have  vital  miion  with  him,)  will  make  men  of 
quick  understanding  in  the  fear  of  the  Lord  :  as  it  is  ex- 
pres.sed,  Isa.  xi.  3. 

There  is  a  slothful  oscilancy  in  the  minds  of  most ;  a  re- 
gardlessness  and  unconcernedness  to  know  the  great  and 
deep  things  of  God :  and  that  causes  a  great  disagreement 
and  disunion  in  the  Christian  world.  There  are  many  that 
stint  themselves:  they  think  they  know  enough,  and  de- 
sire to  know  no  more,  and  cannot  endure  to  be  out-gom^ 
by  others,  or  that  any  should  exceed  their  measure.  As 
these  latter  times,  with  reference  to  which  we  speak,  will 
certainly  be  times  of  very  much  knowledge  ;  so  they  will 
be  of  very  much  inquiry  :  Many  shall  run  to  and  fro,  and 
knowledge  shall  be  increased,  Dan.  xii.  4.  There  wUl  not 
be  a  slothful,  oscitant  sitting  down  with  a  present  measure 
and  attainment,  but  there  will  be  a  following  on  to  know 
the  Lord,  as  you  have  it,  Hos.  vi.  3.  and  then  the  promise 
of  "  his  going  forth  shall  be  prepared  as  the  morning;"  as 
it  immediately  follows.  There  will  he  always  new  and 
fresh  breakings  forth  of  divine  light,  ready  to  reward  the 
endeavour  of  them  that  seriously  set  themselves  to  inquire 
and  seek  after  it. 

There  is  very  generally  observable  with  many  much  cre- 
dulity ;  aptness  to  take  up  reports.  The  simple,  says  So- 
lomon, believeth  every  word,  Prov.  xiv.  15.  And  hence  it 
comes  to  pa.ss,  that  every  one,  that  can  tell  a  plausible 
story,  and  a  little  set  off  any  fancy  and  novel  invention  of 
his  own,  makes  it  presently  to  obtain  and  pass  for  a  reve- 
lation :  and  hence  comes,  as  is  obvious  to  common  obser- 
vation, much  of  that  d*.-ision  that  hath  been  observable  in 
our  days. 

There  is  also,  on  the  contrary  hand,  an  excessire  incredv/- 
litii,  or  unaptness  lo believe  things;  because  they  are  very 
great  and  glorious,  and  exceed  the  measures  of  our  pre- 
conceptions or  preconceived  thoughts,  the  evil  of  which 
our  Saviour  upbraids  his  disciples  with,  that  they  were 


slow  of  heart  to  believe  all  that  the  prophets  had  spoken, 
the  things  contained  in  the  divine  revelaaon  thai  had  been 
made  before  by  the  prophets  concerning  him,  Luke  xxiv,  25. 

There  is  incmisideratwn ;  an  inability  to  consider  and 
weigh  things,  to  ponder  and  balance  them  as  the  case  may 
require.  Men  are  apt,  rashly  and  without  using  their  un- 
derstandings, to  take  up  things  upon  their  very  first  ap- 
pearance. It  is  spoken  concerning  these  latter  days,  in 
Isa.  xxxii.  4.  that  even  the  heart  of  the  rash  shall  under- 
stand knowledge;  of  those  that  were  so,  before  they  shall 
be  cured  of  that  malady.  There  is  also  an  unaptness  lo 
consider,  as  well  as  an  inability  and  indisposition  to  it; 
many  times  from  a  kind  of  superstitious  fear,  that  men 
think  they  must  not  use  their  understandings  lo  examine 
and  search  into  things,  that  it  is  not  yet  permitted  to  them 
to  do  so:  as  if  God  had  given  men  faculties,  which  they 
were  not  to  use  :  they  might  as  well  be  afraid  to  look  upon 
an  object  with  their  eyes,  and  to  pry  into  it,  and  to  labour 
that  way  to  distinguish  between  one  thing  and  another. 

There  is,  opposite  to  that,  a  certain  pehilaiicy  of  mind  : 
when  men  will  make  it  their  business  to  tear  and  unravel 
all  principles,  and  they  must  have  their  rea.son  satisfied  in 
every  thing,  or  they  will  be  satisfied  in  nothing. 

There  is  an  injvdiciousTiess  ;  an  inability  to  conclude  ; 
after  considering  never  so  much,  never  so  long,  when  the 
balance  will  never  be  cast.  So  many  are  ever  learning,  and 
never  come  lo  the  knowledge  of  the  truth,  2  Tim.  iii.  7 
never  conclude,  never  determine ;  but  are  always  as  child- 
ren tossed  to  and  fro. 

There  is,  again,  a  certain  scepticism,  ofviind  with  a  great 
many ;  that  when  others  have  stated  and  settled,  even  by 
common  agreement  and  consent  in  the  Christian  church, 
such  conclusions,  yet  declaim  against  every  thing  as  un- 
certain ;  not  only  from  a  peculiar  inability  tomakeajudg- 
ment;  but  from  a  principle  that  there  is  no  judgment  to 
be  made,  and  that  there  is  nothing  certain  at  all,  or  ought 
to  be  looked  upon  as  such  ;  which  hath  staived  the  Chris- 
tian church  and  made  it  languish  for  a  longtime,  as  to  the 
matter  of  sound  knowledge. 

There  is  instabilihj  ofjndpnent ;  that  when  men  have 
concluded  and  determined  upon  good  evidence,  this  is  true 
and  ought  to  be  adhered  to  accordingly,  yet  they  are  pre- 
sently ofli' again  ;  and  therefore  are  so  remote  from  agree- 
ing with  the  generality  of  other  Christians,  that  they  are 
never  found  long  to  agree  with  themselves. 

There  is,  as  what  is  more  directly  opposite  to  the  former, 
a  certain  kind  o{  obstiiuicy  of  mind,  prejudice,  a  fixed  pre- 
possession with  corrupt  and  false  principles,  that  once  im- 
bibed shall  never  be  quitted ;  and  which  doth  very  frequent- 
ly proceed  from  an  enslavednessunto  human  dictates:  that 
is,  tliat  they  have  taken  some  one  or  other  to  be  a  leader 
to  them,  and  an  orator  ;  and  so  give  aw'ay  that  faith,  which 
is  due  only  unto  a  divine  revelation,  and  ought  to  pitch 
and  centre  there,  unto  the  fallible  judgment  of  a  man  ;  in 
direct  contradiction  to  that  rule  of  our  Lord  Christ,  Call 
no  man  Rabbi,  call  no  man  Master  upon  earth,  Matt,  xxiii. 
8,  10.  Do  not  enslave  your  minds  and  judgments  to  any 
man. 

It  must  be  supposed,  that  when  ever  the  Spirit  of  God 
doth  that  blessed  work  in  the  world,  to  revive  and  recover 
religion  and  Christianity,  it  will  unite  Christians  even  by 
this  means,  the  curing  of  these  great  maladies  and  distem- 
pers, that  are  in  the  minds  of  men  so  generally,  and  by  which 
they  are  rendered  indisposed  and  averse  to  the  entertain- 
ment and  retention  of  sound  Gospel  knowledge.  For  this 
spirit,  where  it  is  given,  is  the  spirit  of  a  sound  mind,  2 
Tim.  i.  7.  The  word,  that  is  rendered  soundness  of  mind 
there,  rTU(;.oi.i'i<Tunc,  signifies  sobriety,  a  spirit  of  sobriety.  In- 
deed that  word  doth  commonly  inisguide  men  ;  and  they 
apply  it  unto  a  thing  far  inferior  in  nature  and  dignity  unto 
that  which  it  truly  signifies ;  as  if  it  were  to  he  opposed 
only  to  gross  sensual  wickedness.  But  sobriety,  as  the 
very  notation  of  the  word  doth  import,  hath  its  seat  and 
subject  in  the  mind,  and  doth  firstly  and  chiefly  affect  that. 
A  sound  mind  and  a  sober  mind  is  all  one.  Till  the  Spirit 
of  God  do  in  these  several  respects  cure  men's  minds,  it 
is  impossible  there  should  be  union  or  agreement ;  unless 
men  do  agree  only  in  being  diseased;  or,  (which  would 
not  do  thebusiness  neither,)  unless  they  could  agree  all  to 
be  in  one  disease,  which  would  be  a  very  unhappy  union 


Serm.  XIII. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


601 


also.  When  therefore  the  Spirit  of  the  living  God  shall 
universally  come  forth  upon  men,  and  create  the  world 
Christians,  and  create  the  Christian  world  a  region  of 
light;  when  it  shall  generally  make  men  apprehensive, 
inquiring,  serious,  considerate,  judicious,  lovers  of  the 
truth  even  for  itself,  sincere,  so  as  to  entertain  truth  with 
no  other  design  than  only  that  the  life  of  godliness  may 
be  promoted  and  served  by  it ;  there  cannot  but  then  be  in 
a  very  great  degree  the  happy  union  obtaining  amongst 
Christians,  whereof  we  have  spoken. 

But  yet,  when  all  this  is  done,  we  cannot  suppose  by  it, 
that  men  should  be  brought  to  know  all  things;  but  still 
there  will  be  many  things,  wherein  they  cannot  but  remain 
ignorant,  and  consequently  dissent  and  differ  in  many 
things  from  one  another.  Therefore  the  Spirit  of  God 
poured  forth  must  be  supposed  also  to  effect  this  union, 

2dly,  By  making  Christians  more  generally  patient  of 
dissent  from  one  another,  in  less  necessary  things  which 
they  may  not  still  so  generally  know.  And,  if  we  consider, 
what  the  genuine  operations  of  the  blessed  Spirit  of  God 
are,  and  what  kind  of  Spirit  that  is  wherever  it  comes  to 
obtain;  this  cannot  but  be  the  general  temper  of  Chris- 
tians, when  that  Spirit  shall  be  eminently  poured  forth ; 
that  they  shall  be  very  patient  of  dissent  from  one  another 
in  thin|s  wherein  they  continue  to  dissent.    For, 

1.  we  must  suppose  that  the  Spirit  being  generally  .so 
poured  forth,  there  will  be  a  greater  ability  to  distinguish 
between  truths  that  are  of  Scripture  revelation,  and  those 
that  are  not ;  and  consequently  which  it  is  matter  of  duly 
to  believe,  and  which  not.  For  undoubtedly  there  is  to 
be  such  a  distinction  made  between  truth  and  truth,  as 
any  one  may  easily  see  at  the  first  view.  For  we  must 
know,  that  a,  thing  is  not  therefore  the  necessary  object  of 
my  assent,  because  it  is  true;  but  because  it  is  evident,  or 
because  it  is  credible ;  either  evident  in  itself,  or  recom- 
mended as  credible  to  me  by  tJie  authority  of  him  that 
doth  reveal  it.  I  am  not  bound  therefore  to  believe  a 
thing  immediately,  because  it  is  in  itself  true;  for  that  it 
may  be,  and  yet  I  have  no  means  to  know  it  to  be  so,  but 
then  is  the  obligation  inferred  upon  me  to  believe  such  a 
thing,  when  it  is  clothed  with  sufficient  evidence  to  re- 
commend itself  unto  my  understanding.  And  whereas 
there  are  some  things  that  God  hath  revealed,  even  all 
things  that  are  any  ways  necessary  either  to  the  being  or 
the  well-being  of  religion;  I  must  con.sider  those  things 
that  lie  not  within  the  compass  of  that  revelation,  as  wha' 
God  hath  left  unto  men  in  medio  ;  he  has  left  them  un- 
determined, and  so  they  may  be  matter  of  very  innocent 
disagreement,  of  discourse  and  deceriaiion,  without  any 
concernedness,  on  the  one  part  or  the  other. 

2.  Amongst  revealed  truths,  we  may  suppose  men  will 
be  enabled  to  distinguish  between  the  greater  and  the  less, 
between  those  that  are  more  necessary  and  less  necessary. 

3.  We  must  suppose  Christians  then  to  be  generally 
more  spiritual,  and  apt  to  betaken  up  more  with  the  great 
things  of  religion  ;  and  less  apt  to  be  greatly  and  deeply 
concerned  about  matters  of  less  consequence,  so  as  to  di-i- 
turb  and  break  the  order  and  peace  of  the  church  upon 
ihe  account  of  them. 

4.  We  must  suppose  them  then  to  be  more  holy ;  less 
opinionalive,  less  conceited  and  humoursorae ;  which  is 
that  kind  of  knowledge  that  the  apostle  doth  oppose  to 
love,  as  not  only  unedifying,  but  destructive  of  edification, 
1  Cor.  viii.  1,  &e.  Knowledge  puffeth  up,  but  charity 
edificth.  And  if  any  man  think  that  he  knoweth  any 
thing,  if  he  k-nows  with  a  conceited  reflection  upon  his 
own  knowledge,  admiring  himself  upon  account  of  it;  he 
knowelh  nothing  yet  as  he  ought  to  know.  Ignorance  is 
better  than  his  knowledge.  Men  will  think  more  meanly 
of  themselves  and  iheir  own  judgments,  and  either  more 
highly  or. more  charitably  of  other  men;  either  think, 
that  possibly  they  may  see  that  which  themselves  .see  not; 
or  if  they  cannot  apprehend  so,  yet  at  least  that  the  men 
are  sincere  and  upright-hearted  towards  God  ;  as  it  is 
meet  for  them  to  judge,  and  not  to  be  insolently  censori- 
ous of  such  as  do  in  such  or  such  liule  matters  differ  from 
them ;  not  to  attribute  to  perverseness  of  mind  every  man's 
dissension  of  opinion  from  their  ovra. 

5.  They  must  needs  be  supposed  to  be  more  compassion- 

b  See  page  593. 


ate  unto  those,  whom  they  suppose  to  know  less  than  them- 
selves ;  as  knowing,  that  there  are  many  things  which 
themselves  are  ignorant  of,  and  they  shall  never  attain  to 
know  all  things  as  long  as  they  live.  There  are  still  all  the 
genuine  workings  of  theSpirit  of  God,so  far  as  it  obtains  and 
prevails  over  the  spiritsof  men  ;  and  sothisamong  the  rest. 

6.  Christians  will  undoubtedly  then  be  formed  unto  a 
more  awful  and  reverential  subjection  to  God's  own  pre- 
scribed rules,  concerning  the  boundaries  and  terms  of 
Christian  communion.  Men  will  not  then  dare  to  make 
terms  of  their  own  to  limit  the  communion  of  Christians 
as  such  ;  to  devise  new  terms  which  Christ  was  never  the 
author  of,  and  will  never  own  ;  but  the  authority  of  such 
a  law  will  obtain  in  the  hearts  of  Christians,  that  are  be- 
come so  serious  and  subject  to  the  authority  of  God  as 
they  must  then  be  supposed  to  be,  so  as  that  they  will  ex- 
tend their  communion  as  far  as  it  can  be  judged  that  God 
will  extend  his,  and  Christ  will  extend  his.  For  that  is  the 
measure,  that  is  given  us,in  these  two  passages.  In  one  place 
it  is  said,  Rom.  xiv.  1,  .^.  Receive  .such  a  one,  for  God  hath 
received  him:  receive  him  tor  all  his  doubting,  for  all  his 
difference  from  you;  and  why  7  because. the  Lord  hath  re- 
ceived him.  In  the  other  place  it  is  thus  expressed,  chap..ti  v. 
7.  Receive  ye  one  another,  as  Christ  hath  received  us,  to  the 
glory  of  God.  God  receives  such  a  one  into  his  commu- 
nion; and  shall  not  I  receive  liim  into  mine!  Christ  receives 
such  a  one,  even  unto  the  glory  of  the  Father  ;  and  shall  not 
I  receive  him  into  my  fellowship  1  When  once  the  spirits  of 
men  come  to  be  awed  into  subjection  nnto  the  Divine  au- 
thority in  this  thing,  so  as  to  reckon  it  profane  to  prescribe 
bounds  and  terms  unto  Christian  communion,  other  than 
God  and  Christ  have  prescribed  themselves;  then  no 
doubt  will  this  blessed  effect  obtain  and  take  place  in  the 
Christian  church,then  will  it  become  an  entire  uni'edthing, 
one  thing  within  itself,  and  never  till  then.  As  long  as  we 
must  have  terms  of  Christian  communion  of  men's  own 
devising,  according  to  the  different  humours  of  men,  they 
will  still  vary,  and  so  we  .shall  never  know  where  to  be. 

Thus  we  have  considered  that  first  efi'ect  to  be  exj-ected 
from  the  Spirit  generally  poured  forth,  in  order  to  promote 
the  peaceful  slate  of  the  church,  i-jc.  the  union  of  Chris- 
tians amongst  themselves. b  I  would  add  something  con- 
cerning another  particular  mentioned,  as  conducive  also 
to  the  same  peaceful  state. 

II.  Order  is  another  blessed  effect  tobe  looked  for  from 
the  pouring  out  of  the  Spirit,  and  that  belongs  unto  the 
Christian  communiiy  as  a  community,  and  is  most  neces- 
sar3'  unto  the  making  up  of  that  happy  time  and  state  of 
things,  whereof  we  have  been  speaking.  It  is  very  plain, 
that  this  superadds  somewhat  unto  union.  It  is  a  bad  union, 
where  there  is  not  order.  Union  .speaks  the  compactive- 
ness  of  parts ;  order  the  due  situation  of  them,  that  every 
one  be  in  that  place  which  duly  belongs  to  it.  Suppose 
there  were  never  .so  much  union  in  the  parts  of  the  natu- 
ral body,  but  the  eyes  were  placed  where  the  ears  should 
be,  and  the  hands  where  the  feet  should  be ;  notwithsiand- 
ing  all  the  union  of  parts,  the  lack  of  order  would  make 
this  thing  uncomfortable  to  itself,  and  deformed  and  mon- 
strous in  the  view  of  others.  There  are  many  members 
in  one  and  the  same  body  ;  and  these  members  have  all 
their  distinct  place  and  use  and  purpose  that  they  serve  for, 
as  the  apostle  at  large  discourses,  1  Cor.  xii.  Now  the 
Spirit  of  God  cannot  be  poured  forth,  but  it  will  infer  a 
comely  order  in  the  Christian  church  ;  by  the  same  ope- 
ration by  which  it  gives  it  life,  it  will  give  it  shape  and 
comeliness,  and  a  due  figure  and  disposition  of  parts  within 
itself  It  was  well  said  concerning  this  matter  by  a  worthy 
person,  "  God  will  certainly  not  be  wanting-  in  point  of 
shape  and  comely  order  to  a  church,  that  hath  aprmciple 
of  life  within  itself"  He  that  clothes  lilies,  and  gives  life 
unto  the  sensitive  creatures,  and  gives  them  their  own 
proper  shape  also ;  will  no  doubt  do  so  unto  the  lively 
body  of  his  own  son :  he  will  never  be  wanting  to  it  in 
point  of  shape  and  comely  order,  when  it  comes  to  be  a 
lively  vigorous  thing:  by  how  much  the  fuller  of  liO,  so 
much  certainly  the  order  will  be  the  more  comely  and 
pleasant,  by  its  own  choice,  and  much  more  as  directed 
by  his  rules.  To  evince  this,  consider  these  several  things. 

1.  The  Spirit  poured  forth  comes  to  be,  in  them  that 


602 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


recei/e  it,  as  a  certain  kind  of  nature  ;  it  is  called  the  Di- 
vine nature.  Nature,  you  know,  acts  uniformly  and  or- 
derly in  all  its  operations.  How  regular  are  the  courses 
of  nature !  how  constant  the  returns  of  days  and  nights, 
of  summer  and  winter  !  how  strictly  do  all  the  species 
and  kinds  of  things  keep  all  their  own  kind,  retain  their 
properties,  colours,  virtues,  ways  and  methods  of  opera- 
tion !  The  Spirit  of  God,  working,  (as  it  is  received  in 
Ihe  hearts  of  Christians,)  even  as  a  certain  kind  of  nature, 
must  needs  work  uniformly ;  and  so  have  a  steady  ten- 
dency to  the  begetting  and  keeping  up  of  order  in  the 
whole  community,  that  shall  be  aggregated  by  it. 

2.  It  cannot  be,  but  that,  by  how  much  the  Spirit  doth 
more  obtain  and  shall  be  generally  poured  forth  amongst 
men,  each  one  will  be  more  peculiarly  adapted  and  fitted 
to  the  business  of  his  own  station,  so  as  that  he  will  there- 
upon choose  that  as  fittest  for  him. 

3.  It  cannot  be,  but  that  all  men  will  be  more  debased 
and  humbled,  and  equal  estimators  of  themselves,  and 
therefore  apprehend  not  themselves  fit  for  a  station  unto 
which  they  are  not  called. 

4.  The  Spirit  poured  forth  will  no  doubt  make  men 
more  generally  apprehensive  of,  and  reverentially  subject 
to,  the  authority  of  God  himself,  in  all  his  own  ordinances 
and  appointments;  and  therefore,  when  one  is  to  teach, 
and  others  to  be  taught ;  some  to  govern,  others  to  be  go- 
verned ;  the  authority,  that  doth  design  men  unto  more 
public  stations  and  capacities,  will  be  considered  as  Di- 
vine. We  notionally  know  so  much  already  ;  but  it  will 
be  another  thing,  when  that  impression  is  made  upon  the 
hearts  of  Christians,  •'  He  that  despiseth,  despiseth  not 
man,  but  God." 

5.  The  Spirit  poured  forth  cannot  be  without  making 
men  generally  very  tender  of  the  community  unto  which 
they  belong,  and  of  the  whole  Christian  community  in 
general :  as  every  one  can  easily  apprehend,  how  this 
would  be  prejudiced,  if  order  be  broken,  and  men  com- 
monly allow  themselves  the  liberty  to  step  out  of  their 
own  ranks  and  stations,  to  be  and  do  what  they  are  not 
called  to  be  or  do. 

The  concurrence  of  these  things  cannot  but  infer,  that 
wheneverthe  Spirit  of  God  shall  be  generally  pouredforth, 
the  Christian  church  will  fall  into  order;  there  will  need 
no  great  hammering  in  reference  to  that,  the  business  will 
even  do  of  itself  All  will  know,  and  all  will  mind,  their 
own  stations  and  the  business  of  them  ;  and  apprehend 
their  own  unfitness  for  any  station,  unto  which  God  doth 
not  call ;  and  apprehend  their  privilege  in  not  being  so 
called,  in  being  exempt  from  the  cumber  and  burden  of 
more  public  stations ;  as  certainly  exemption,  if  it  were 
understood,  is  a  very  great  privilege;  when  God  doth  not 
lay  any  further  charge  upon  me,  than  only  to  intend  the 
business  of  a  narrower  station  and  a  lesser  sphere;  when 
I  can  be  vacant  unto  God,  and  for  his  commerce,  and  there 
walk  with  him  undisturbedly  within  my  own  line  ;  while 
others  are  eaten  up  with  cares  and  solicitudes  concerning 
the  common  afl!airs,  that  they  are  concerned  in,  and  in- 
trusted with  the  management  of.  No  doubt  the  Spirit  of 
Grod  will  help  every  "man  to  make  a  true  judgment  of 
things,  when  it  comes  to  be  generally  poured  forth ;  and 
this,  that  hath  been  just  spoken  of,  cannot  but  be  judged  ; 
because  it  is  a  very  great  privilege  to  have  freedom  and 
vacancy  for  the  proper  business  of  a  Christian  as  such, 
within  his  own  calling  and  verge ;  when  God  shall,  as  it 
were  providentially,  say  unto  a  man,  "  I  lay  no  other  charge 
upon  thee,  but  to  walk  with  me  in  thy  own  station  and 
within  the  bounds  of  thy  own  calling,  to  make  me  the  en- 
tire object  of  thy  love  and  delight,  and  at  all  times  to  so- 
lace thyself  with  me ;  I  exempt  thee  from  things,  that 
would  disturb  and  disquiet  and  divert  from  the  business 
and  delights  of  such  a  continued  course  of  walking  with 
me."  When  this  comes  to  be  generally  understood,  there 
will  be  little  disposition  in  the  minds  of  men  to  break  or- 
der, by  usurping  upon  what  belongs  not  to  them. 

Thus  far  you  see,  that  little  else  can  be  thought  needful 
to  the  bringing  about  of  a  very  happy  time  and  state  of 
things,  besides  the  pouring  forth  of  tHe  Spirit. 


I  Praochcd  Octolwr  9lh,  1678. 


SERMON  XIV.* 

We  have  been  showing  in  many  discourses,  what  a 
good  state  of  things  or  happy  times  are  to  be  brought 
about  by  the  Spirit  of  God  poured  forth.  And  hitherto 
we  have  been  endeavouring  at  large  to  evince  the  efficacy 
and  sufficiency  of  this  means  to  the  end  mentioned ; 
which  was  the  first  thing"  undertaken  to  be  made  evident. 
We  are  now  to  proceed  to  show — 

Secondly,  The  necessity  of  this  means  to  reach  such  an 
end  ;  that  as  it  is  a  sufficient  means,  you  may  also  under- 
stand it  to  be  the  only  means,  of  bringing  such  a  work 
about.  And  for  evincing  this,  two  things,  clear  enough  in 
themselves,  seem  abundantly  sufficient; — 1.  That  nothing 
can  mend  the  world,  but  what  mends  the  spirits  of  men; 
and, — 2.  That  nothing  can  efiTectually  do  that  but  the  Spi- 
rit of  the  Lord  poured  forth.  These  are  things  that  shine 
into  our  minds  and  understandings  with  their  own  light. 

As  to  the  former ;  What  else  do  we  think  can  mend  the 
times,  but  what  mends  men's  spirits'?  doth  not  every  thing 
necessarily  act  and  work  just  as  it  is  1  how  can  the  posture 
of  the  world  come  to  be  other  than  at  present,  if  the  active 
principles  of  men's  spirits  continue  the  samel 

And  as  to  the  latter;  what  besides  the  Spirit  of  God 
can  effectually  mend  the  Spirits  of  men,  so  as  to  make  the 
state  of  things  thoroughly  and  generally  better  1 

What  other  cause  can  be  universal  enough,  and  spread 
its  influence  far  and  wide,  to  make  a  better  world  1  "There 
wants  a  cause  in  this  case,  that  can  difl'use  and  influence 
a  vast  way.  That  a  nation  should  be  born  in  a  day,  that 
the  earth  should  be  filled  with  the  knowledge  of  God,  that 
there  should  be  new  hefivens  and  a  new  earth  ;  this  needs 
a  cause  that  can  work  every  where ;  and  what  else  can  do 
this  but  the  Spirit  of  the  Lordl     And  again. 

What  other  cause  is  potent  enough,  of  sufficient  energy, 
of  virtue  piercing  and  penetrative  enough,  to  do  such  a 
work  as  must  be  done  upon  the  spirits  of  men,  before  the 
stale  of  things  will  come  to  be  better  1  What  else  can 
shiver  rocks,  and  melt  down  mountains,  and  make  rough 
places  plain  1  What  else,  do  you  think,  can  dissolve  ad- 
amantine hearts,  subdue  insolent  passions,  assuage  and 
mortify  furious  lusts  1  What  else  can  change  men's  na- 
tures, transform  the  very  habit  of  their  minds,  and  make 
them  generally  quite  other  men,  other  creatures,  than  they 
have  been"!  Unto  what  agent  inferior  to  his  can  we  at- 
tribute the  ability  to  create  1  New  heavens  and  anew 
earth  are  to  be  created,  Isa.  Ixv.  17.  You  know  how  they 
were  created  at  first;  "By  faith  we  understand,  that  the 
worlds  were  created  by  the  word  of  God."  The  heavens 
and  the  earth  were  the  products  of  the  breath  of  his  mouth, 
with  all  that  is  contained  in  them ;  so  must  the  spiritual 
creation  be,  as  much  as  the  natural.  What,  do  we  think, 
can  make  all  the  violences  and  mischiefs  to  cease  out  of 
the  earth,  that  fill  it  with  continual  tragedies  every  where, 
and  more  or  less  at  all  times  ">  Nothing  is  more  evident, 
than  that  the  Spirit  of  the  Lord  alone  is  a  cause  propoi- 
tionable  to  such  an  expected  eflect. 

And  the  matter  will  be  yet  more  evident,  if  you  do  but 
consider  these  two  things  together. 

1.  That  Ihe  Spirits  of  men  are  most  horribly  depraved, 
and  wickedly  bent  in  themselves  to  such  things  as  tend  to 
nothing  but  destruction  and  calamity.  It  is  said  of  men 
universally,  that  destruction  and  misery  are  in  their  ways 
Rom.  iii.  16. 

2.  That  all  these  wicked  inclinations  of  men's  spirits 
are  continually  fostered  and  fomented  by  another  spirit 
distinct  from  theirs,  and  over  and  besides  theirs.  The 
spirit  that  worketh  in  the  hearts  of  the  children  of  dis- 
obedience, (Eph.  ii.  2.)  makes  the  world  and  the  church 
miserable,  so  far  as  it  prevails.  Now  what  can  we  oppose 
to  that  spirit,  but  the  Spirit  of  the  living  God  1  While 
that  spirit  is  the  great  tormentor  and  disturber  of  the 
world,  that  disquiets  all  things,  that  sets  the  spirits  of  men 
on  work  against  God  and  against  one  another  every 
where,  that  hath  deluged  the  world  with  an  inundation  of 
wickedness :  what  but  the  Spirit  of  the  Lord  can  lift  up  a 
standard  against  it  1 


Serm.  XIV. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


603 


But  tliat  the  apprehension  of  this  matter  may  yet  set- 
tle and  fix  more  deeply  with  us ;  (for  it  is  of  great  con- 
cernment that  it  should  do  so,  that  we  may  know  whither 
to  direct  our  eye  ;')  let  us  but  enumerate  a  lillle  all  the  pro- 
bable means  besides  that  we  can  thmk  of,  which  might 
make  the  times  good ;  and  think,  how  inefficacious  and 
altogether  to  no  purpose  they  would  be,  without  the  Spirit 
of  the  Lord  poured  forth  and  working  with  mighty  efficacy 
every  where  upon  the  spirits  of  men. 

1.  Think  what  the  preaching  of  the  Gospel  would  do. 
That,  it  must  be  supposed,  will  be  very  general,  far  more 
general  than  it  is,  to  bring  about  such  a  stale  of  things  as 
we  expect  and  hope  for,  before  time  end.  But,  alas!  what 
would  preaching  do,  if  we  could  suppose  it  never  so  ge- 
neral, while  the  Spirit  of  the  living  God  restrains  and 
withholds  his  influences'?  Indeed  it  is  not  to  be  supposed, 
that  there  could  be  a  general  preaching  of  ihe  Gospel 
amongst  men,  without  the  mighty  work  of  the  Spirit  of 
God  to  prepare  the  way  :  but  if  there  were,  to  how  little 
purpose  is  our  preaching,  where  ihat  Spirit  works  not ! 
We  may  as  well  attempt  to  batter  strong  walls  with  the 
breath  of  our  mouths,  as  to  do  good  upon  men's  .souls  with- 
out the  Spirit  of  God.  Iftherewere  preachers  everywhere, 
that  could  "  speak  with  the  tongues  of  men  and  of  angels," 
what  would  it  signify  1  "  Do  1  persuade  men  1"  sailh  the 
apostle.  Alas!  it  is  above  us  to  persuade  men;  it  is  a 
matter  of  very  great  difficulty  in  things  that  are  but  of 
common  concernment.  How  hard  to  alter  the  mind  and 
will  of  a  man,  once  set  and  bent  already  upon  this  or  that 
thing  of  a  secular  nature,  that  hath  reference  only  to 
earthly  affairs !  The  heathens  themselves  have  been  taught 
by  that  light  that  hath  shone  amongst  them,  to  allribule 
unto  a  Deity  the  business  of  persuading  men,  to  acknow- 
ledge it  a  nuvten  that  ever  comes  to  have  a.  persuasive 
power  over  men's  minds.  When  the  Son  of  God  himself 
was  the  preacher,  how  little  was  effected,  till  the  time  came 
of  the  Spirit's  being  so  copiously  poured  forth  !  He  Ihat 
spake,  his  enemies  being  judges,  so  as  never  man  spake  1 
into  whose  lips  grace  was  poured  forth  !  his  hearers  won- 
dering at  the  gracious  words  that  proceeded  from  his 
mouth  !  astonished  sometimes  at  his  doctrine  !  for  they 
could  distinguish,  and  see,  that  he  taught  with  authority, 
and  not  as  the  scribes:  yet  how  little  was  done!  All 
ended  in  the  martyrdom  of  the  preacher,  and  not  long  after 
in  the  destruction  of  the  people  for  the  greatest  part. 
When  that  Spirit  was  poured  lorth,  then  thousands  at  a 
sermon  were  subdued  and  brought  under  by  the  power  of 
the  Gospel:  but  it  was  not  yet  given  in  that  plentiful 
measure,  while  as  yet  Jesus  was  not  glorified.  And  if  it 
had  not  been  given  upon  Jesus's  glorification,  what  could 
have  enough  fortified  the  hearts  of  these  poor  disciples,  to 
undertake  the  converting  of  the  world,  the  going  to  teach 
all  nations,  to  proselyte  mankind  ■?  How  much,  how  un- 
speakably too  big  had  such  an  attempt  appeared  for  their 
undertaking,  if  a  mighty  Spirit  had  not  come  forth  to  raise 
them  above  themselves,  to  make  them  somewhat  beyond 
men  !  How  could  they  ever  have  thought  of  going  about 
such  a  thing  as  that,  wherein  they  were  lo  be  and  actually 
were  the  successful  instruments  f  Without  it,  what  success 
could  have  been  hoped  for,  howsoever  attempted  1  Po.ssibly 
it  may  be  thought,  that  human  endeavours  might  have 
done  much  at  least  towards  the  proselyting  of  mankind  to 
the  Christian  profession  :  so  much  might  have  been  dis- 
covered of  the  reasonableness  of  that  religion,  as  that  it 
might  have  been  thought  fit,  somewhat  generally,  so  far  as 
men  could  be  dealt  with,  lo  entertain  and  embrace  the 
Christian  name.  Trnly  even  that  was  very  unlikely ;  that 
it  should  have  been  ordinarily  in  the  power  of  any  rhetoric 
or  of  any  rea,son,  generally  to  persuade  men  to  forsake  a 
religion,  wherein  they  had  been  bred  and  born,  and  which 
was  delivered  down  to  them  from  their  forefathers,  whether 
Jews  or  pagans :  it  was  very  unlikely,  Ihat  mere  argument 
should  prevail  so  far  on  the  world.    But  suppose  if  did. 

2.  Consider  what  mere  nominal  Christianity  would  do 
to  the  bettering  of  the  world.  What  doth  it  now  to  the 
bettering  of  the  state  of  things,  where  it  obtains  1  Where- 
in are  the  nominal  Christians  better  than  other  men  1 
wherein  are  they  better  towards  God  and  Christ  1  The 
case  is  apparent,  that  though  atheism  and  infidelity  be  con- 
quered in  men's  minds  and  understandings  by  the  strength 


of  reason  or  of  education,  yet  still  the  stronger  fort  in  the 
heart  remains  inexpugnable,  till  the  Spirit  of  the  living 
God  comes  to  deal  efl'ectually  with  the  hearts  of  men  :  and 
so  that  consequently  there  is  as  great  enmity  against  God 
and  Chrisi,  even  in  the  Christian  world  as  out  of  it.  And 
wherein  are  men  better  in  Christendom  towards  one  an- 
other, than  Ihe  pagans  and  Mahometans  are  1  wherein 
belter  1  where  is  there  more  deceit  and  fraud,  more  en- 
mity and  malice,  more  oppression  and  cruelty,  than 
amongst  the  nominal  Christians')  If  we  lake  true  mea- 
sures of  the  Christian  religion,  and  apprehend  it  lo  be 
what  indeed  it  is;  if  we  will  say,  that  it  is  faith  in  God 
through  Christ,  or  devotedness  lo  God  through  Chrisi ;  or 
if  we  Avill  say,  that  it  doth  consist,  as  no  doubt  in  very 
great  part  it  doth,  in  an  imilntion  of  Christ,  m  being  like- 
minded  to  Christ  in  purity,  htavenlincss,  spirituality,  in 
.sell-denial,  meekness,  patience,  pcaceableness,  aptitude  to 
do  good  all  that  ever  we  can  :  if  this  be  the  Christian  re- 
ligion, we  may  confidently  say,  Ihat  Christianity  halh  not 
more  bitter  enemies  in  all  the  world  than  professed  Christ- 
ians: I  wish  we  could  not  say  so.  And  where  throughout 
this  world  have  there  ever  been  more  bloody  wars,  fierce 
commotions,  dreadful  ruins  and  devastations,  than  an'ongst 
Christians'!  Therefore  think,  how  lillle  towards  the  better- 
ingof  the  world  and  mendingof  the  times,  nominal  Christ- 
ian itv  doth  or  can  do  without  the  Spirit  of  God  :  the  world 
is  filled  with  plagues  notwithstanding,  and  whatsoever 
tends  lo  make  it  miserable,  in  those  very  parts  where  that 
obtains.     But  ihen, 

3.  It  may  be  supposed,  that  these  very  judgments  them- 
selves might  elTect  somewhat  lo  the  purpose,  to  calm  and 
subdue  men's  spirits,  and  so  bring  about  a  more  sedate 
and  composed  state  of  things  at  last.  And  most  true  in- 
deed it  is,  that  they  are  very  apt  means  to  that  purpose. 
But  means,  you  must  still  remember,  are  but  means,  and 
suppose  an  agent  that  is  to  use  them  ;  as  a  sword  will  not 
cut  without  a  hand  to  manage  it,  and  a  proportionable 
hand.  The  inhabitants  of  the  world  should  learn  righte- 
ousness, when  God's  judgments  are  abroad  in  the  earth, 
Isa.  xxvi,  9.  But  do  they  1  Do  not  we  all  know  ihat  na- 
tions, countries,  towns,  cities,  may  more  easily  be  ruined 
than  reformed,  more  easily  be  harassed  and  crushed  all  to 
pieces  than  purged  1  Do  we  need  instances  ?  We  cannot 
find  a  more  bright  one  than  the  nearest  lo  ourselves,  to 
our  own  view.  If  we  do  but  cast  an  eye  upon  this  very 
cily,  it  halh  been  wasted  by  judgment  upon  judgment : 
think  what  the  plague  halh  done,  what  Ihe  fire  hath  done, 
what  poverty  invading  as  an  armed  man  here  and  there 
halh  done.  Is  the  city  more  reformed  1  giown  more  pious 
and  serious'!  doth  the  life  of  religion  appear  more  in  it  1 
is  it  become  more  sober  and  just  1  Let  this  be  seriously 
considered,  and  then  think,  what  even  judgments  them- 
selves, as  severe  as  can  be  thought,  are  like  to  effect  in  the 
world  without  the  Spirit  poured  forth.  You  have  heard 
enough  of  Ihe  commotions  and  hurries  of  the  world  in 
otherparts  ;  but  do  yon  hear  of  its  being  grown  much  bet- 
ter even  in  those  parts  1  And  admit  that  such  judgments 
should  -sober  men's  spirits  generally,  and  reduce  them  to 
more  calmness,  that  men  should  by  very  weariness  be  at 
length  brought  to  be  at  rest,  and  so  a  peaceable  and  pros- 
perous staleof  things  ensue ;  yet  what  would  Ihat  alone  do 
to  make  the  times  good  1 

4.  What,  I  say,  would  a  prosperous  state  of  things  do 
(meaning  it  only  of  external  prosperity)  to  better  the  con- 
dition of  Ihe  church  of  God  1  Such  a  good  slate  of  things 
for  the  church,  must,  as  halh  been  said,  first  and  in  the 
principal  place  consist  in  the  flourishing  of  religion,  and 
then  but  secondarily  in  external  tranquillity.  What  would 
Ihe  latter  of  these  do  without  the  former  1  and  what  would 
become  of  the  former  without  the  Spirit  poured  forth?  If 
we  had  never  so  happy  times  in  external  respects,  what 
would  be  the  issue  of  it,  in  reference  to  Ihe  stale  and  con- 
dition of  the  church  of  God  1  We  should  then  have,  as 
was  noted  of  old,  golden  chalices  and  wooden  priests  :  the 
church  would  be  a  glorious  sepulchre,  splendid  without, 
but  full  of  rottenness  and  corruption  within.  Would  this 
better  our  easel  It  is  very  plain,  that  t!:rr.^  j';ld  be 
nothing  more  beside  the  purpose  of  mending  the  slate  of 
the  church,  than  prosperity,  without  a  great  measure  of 
the  Spirit.     It  would  be  good  ;n  subserviency,  nothing  in 


604 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  XIV, 


substitution  :  it  might  serve  the  Spirit,  but  cannot  supply 
its  place  :  much  might  be  done  under  the  management  of 
the  Spirit  by  such  a  state  of  things  towards  the  promoting 
and  furthermg  of  religion ;  but  without  that  Spirit  all 
would  go  to  ruin  :  religion  would  soon  languish  away  and 
come  to  nothing,  the  sun  of  external  prosperity  would  ex- 
hale the  life  and  spirit  and  vigour  of  it ;  as  experience 
has  often  shown  that  it  has  done  heretofore.  And  what 
external  prosperity  can  there  be,  while  the  minds  of  men 
are  so  very  various,  divided  into  varieties  of  parties  this 
way  and  that  1  There  cannot  be  a  prosperous  slate,  while 
only  one  party  is  uppermost,  and  all  the  rest  under  op- 
pression. When  the  church  of  God  hath  been  in  so  di- 
vided a  condition,  have  you  ever  known  or  read  or  heard 
of  any  such  state  of  things,  that  hath  been  so  favourable, 
as  to  deserve  to  be  called  a  prosperous  state'!  If  it  hath 
been  favourable  to  some,  yet  it  hath,  it  may  be,  been 
equally  or  more  unfavourable  unto  very  many,  that  perhaps 
were  better  men  that  tho.se  whom  the  times  smiled  upon. 
And  so  It  cannot  but  still  be,  where  there  are  many  par- 
ties: every  party  cannot  be  uppermost;  and  tmless  the 
Spirit  of  God  new-mould  men's  spirits,  whatever  party 
were  uppermost,  they  would  make  it  their  business  to 
crush  and  vex  and  disquiet  all  the  rest.  And  can  that  be 
a  slate  fit  to  be  called  prosperous  1     But, 

5.  That  which  the  minds  of  many  may  be  apt  to  run 
upon,  is,  that  some  very  exact  form  of  governmeu't  in  the 
church  would  be  the  specific,  or  rather  the  panpharmacon, 
to  cure  all  diseases  in  Ihe  church  of  God,  and  make  a  very 
happy  time.  A  frame  of  things  exactly  squared  according 
to  their  apprehension,  they  think,  would  soon  do  the  busi- 
ness. The  minds  of  many  are  apt  to  run  much  upon  this 
project.  But  most  forms,  that  can  be  thought  on,  have 
been  tried  ;  and  what  have  they  done,  while  the  Spirit  of 
God  hath  not  animated  the  external  form  !  or  what  hope 
remains,  that  any  thing  could  be  done  by  an  external  life- 
less form,  if  never  so  excellent  and  unexceptionable,  never 
so  agreeable  to  rule  1  The  expectation,  that  that  would 
do  the  business,  is  as  if  a  person  were  dangerously  and  ex- 
tremely sick,  even  next  to  death,  and  any  should  go  about 
to  trim  him  up  and  dress  him  neatly,  put  on  him  a  well 
made  suit,  and  expect  that  this  should  effect  his  cure. 
Alas  !  what  needs  there  amongst  us  such  curiosity  for  a 
dead  thing'!  We  are  dead,  the  Spirit  of  God  is  retiring, 
retired  in  a  very  great  degree  ;  to  what  purpose  would  it 
be  to  shape  and  figure  a  dead  thing  this  way  or  that "!  Just 
to  as  much  purpose,  as  the  endeavour  of  him  that  we  read 
of  in  Plutarch,  who  would  fain  erect  a  newly  dead  body 
in  the  posture  of  a  living  man  ;  but  alas !  the  legs  yielded, 
the  hands  fell,  the  head  dropped  on  one  side  ;  so  that  the 
poor  defeated  person  was  forced  to  cry  oiu  at  last,  "  Dcest 
aliquid  intus,  I  find  there  is  something  wanting  within  ; 
there  wants  a  living  soul  to  support  and  animate  the 
frame.''  So  it  must  be  in  our  case  too,  if  there  were  ever 
so  exact  order.  You  may  suppose  from  what  was  formerly 
said,  that  order  is  a  most  excellent  and  desirable  thing, 
and  necessary  to  the  prosperity  of  the  church  of  God. 
But  what  is  the  order  and  frame  of  a  thing  that  is  dead"! 
If  a  plot  of  ground  should  be  laid  out  for  a  garden  ;  square 
it  never  so  accurately,  let  it  have  never  so  exact  a  figure, 
bestow  upon  it  every  thing  of  ornament  that  art  can  in- 
vent :  yet  if  nature  also  do  not  do  its  part,  if  the  sun  never 
shine  upon  it,  if  no  showers  or  dews  ever  descend,  would 
it  be,  think  you,  a  pleasant  flourishing  garden  1  We  have 
all  of  us  reason  to  have  done  expecting  much  from  lifeless 
outward  forms, even  the  best constitui ion  imaginable;  while 
a  spirit  of  life  from  above  breathes  not,  despair  that  that  will 
ever  work  miracles,  or  do  any  great  things  amongst  us. 

Besides,  the  best  form  of  things  that  can  be  supposed, 
that  is,  such  as  would  be  more  serviceable  than  others 
unto  the  ends  and  purposes  which  should  be  aimed  at,  to 
depress  wickedness  and  keep  things  composed  and  in  order, 
could  never  last  long,  if  a  Spirit  from  God  do  not  animate 
it.  Lust  and  wickedness,  which  it  goes  about  to  curb,  and 
which  might  be  less  in  some  external  fruits  of  it,  so  long 
as  it  should  continue  curbed,  yet  would  grow  too  strong 
and  break  the  bonds.  As  you  know,  that,  let  the  body  of 
a  man  be  never  so  comely  and  beautiful  and  well  propor- 
tioned, yet  all  that  excellent  structure  and  fabric  will  soon 
dLs-solve  after  death  ■,  beauty  is  gone  all  of  a  sudden,  ghast- 


liness  succeeds  in  the  room  of  it,  and  in  time  it  will  cor- 
rupt and  putrify  within ;  and  that  corruption  will  break 
forth,  so  a.s  to  break  the  external  frame,  and  cause  part  to 
drop  from  part.  Therefore  never  expect  a  mere  external 
frame  of  things  to  better  our  case  much  or  long,  to  do  any 
miracles  in  that  kind.  And  I  may  add,  as  that  leads  me, 
6.  That  indeed  the  very  power  of  working  miracles  it- 
self, which  is  but  an  external  means,  would  not  better  the 
world  and  men's  spirits,  without  the  Spirit  of  God  ac- 
companying. It  is  true  indeed  they  could  not  be  wrought 
without  that  Spirit  in  the  agent;  but  that  would  not  do 
without  the  Spirit  as  a  diff'used  soul.  Many  may  be  ready 
to  imagine,  that  if  God  would  but  do  some  very  strange 
things  amongst  men,  work  many  astonishing  wonders,  nil 
the  world  and  the  time  with  prodigies;  then,  whereas  his 
memorial  is  in  so  great  part  extinct,  these  things  would 
elfectually  convince  men  of  their  atheism  and  infidelity, 
and  so  all  would  be  set  right.  But  what  did  miracles  do 
with  the  Jews  of  old  1  who  were  brought  out  of  Egypt  by 
a  succession  of  miracles,  by  plague  upon  plague  inflicted 
on  the  land  of  Egypt,  till  they  were  constrained  to  let  Is- 
rael go  !  who  were  brought  through  the  Red  sea  by  a  most 
astonishing  miracle,  the  sea  dividing  on  the  one  hand  and 
on  the  other,  and  their  enemies  pursuing  destroyed,  only 
by  withdrawing  that  miraculous  power,  and  letting  the 
sea  unite  again  !  who  were  led  through  the  wilderness  by 
a  continual  miracle,  the  pillar  of  cloud  and  fire  ;  and  fed 
by  another,  manna,  bread  from  heaven  '.  who  had  the  great 
God  himself  appearing  with  so  stupendous  a  glory  upon 
mount  Sinai ;  speaking  with  the  voice  of  words,  that  six 
hundred  thousand  might  hear  at  once,  the  law,  the  ten 
words  !  yet  the  body  of  that  people  lapse  into  idolatry, 
while  the  Divine  glory  was  in  view  before  their  eyes,  and 
after  it  had  been  by  so  dreadful  a  voice  immediately  before 
forbidden  with  the  utmost  severity.  And  their  after-in- 
gratitude, infidelity,  mutinies,  rebellions,  murmurings, 
testify  how  little  miracles  did  amongst  them.  How  little 
did  they  do  in  Christ's  time !  those  that  he  himself  wrought ! 
restoring  hearing  to  the  deaf,  and  sight  to  the  blind,  and 
speech  to  the  dumb,  and  life  to  the  dead  !  how  little  was 
efl'ected,  save  only  to  heighten  and  aggravate  the  wicked- 
ness which  showed  itself  so  invincible  I  All  these  are  ex- 
ternal things. 

But  if  we  should  think  of  what  is  internal  too  ;  the  com- 
mon notions  of  religion  ;  the  practical  dictates  of  natural 
conscience,  that  do  more  or  less  obtain  every  where 
amongst  men  ;  the  light  and  knowledge,  that  comes  by 
the  Gospel  discovery,  where  that  obtains ;  common  pru- 
dence, and  respect  to  self-interest ;  how  little  do  these 
things  do  towards  the  composing  of  the  world  and  the 
bettering  of  the  times !  It  is  plain,  that  light  is  more  easily 
extinguished  than  lust.  When  it  comes  to  a  contest,  when 
there  is  a  competition  between  corruption  and  conscience ; 
alas !  how  much  more  intent  are  men  to  mortify  ihei'r 
consciences,  than  to  mortify  their  corruptions'!  How 
feeble  and  impotent  a  thing  is  their  light !  All  the  light 
that  shines  doth  but  testify  against  them,  rather  than  di- 
rect or  reform  them ;  and  will  do  no  more,  till  the  Al- 
mighty Spirit  go  forth.  And  for  that  of  prudence  and 
respect  to  interest,  that  is  the  very  thing  that  undoes  men ; 
that  is,  that  every  man  will  be  prudent  for  himself,  and 
mind  a  particular  interest  of  his  own  :  this  fills  the  world 
with  tumults  and  blood,  with  mischiefs  and  miseries  every 
where  ;  so  that  that  which  should  be  men's  preserver,  is 
their  destroyer,  even  self-love. 

The  sum  of  all  is  this.  This  ought  to  make  us  despair 
that  ever  we  shall  see  a  better  world  and  state  of  things, 
till  this  blessed  Spirit  be  poured  down  upon  our  heads. 
AVithout  that,  things  will  be  growing  worse  and  worse  ;  it 
cannot  be  but  they  will  do  so;  do  not  we  see,  that  they 
have  done  so  1  The  Spirit  is  in  a  great  measure  gone,  re- 
tired even  from  Christian  assemblies.  When  do  we  hear 
of  the  conversion  of  a  soul,  of  any  stricken  and  pierced  to 
the  heart  by  the  word  of  God  1  And  what  is  that  like  to 
come  to,  think  we  ■!  what  would  it  come  to  in  this  city,  if 
ahvavs  in  a  continued  course  the  burials  should  exceed 
the  births  1  Must  it  not  be  the  very  desolation  of  all  at 
last^  If  we  should  speak  of  burials  in  a  moral  sense; 
alas  !  doth  the  number  of  converts  equal  the  number  of 
apostates  !  But  take  it  in  a  natural  sense,  as  all  are  dying; 


Sbrm.  XV. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


605 


do  we  think,  that  there  are  Christians  brought  in,  serious 
Christians,  effectually  become  so,  in  any  proportionable 
number  to  the  deaths  of  good  people  amongst  us  1  What 
doth  this  tend  to,  but  the  extinction  ol"  religion'?  And  not 
to  speak  of  the  rampant  wickedness  of  those  who  have 
cast  olf  all  sense  and  fear  of  God  and  godliness,  but  only 
how  those  who  profess  religion  degenerate  and  grow  worse 
and  worse ;  it  is  very  dismal  to  think,  how  coldly  affected 
they  are  towards  religion,  towards  the  ordinances  of  it,  to- 
wards the  Di\'ine  presence  ;  how  eagerly  they  fly  at  the 
world,  when  the  clouds  gather  so  thick  and  black,  and  all 
things  seem  to  conspire  to  a  storm ;  their  ordinary  busi- 
ness, all  their  business,  must  go  on  just  as  it  did,  except 
that  of  souls,  except  that  for  eternity  and  another  world ; 
which  must  be  neglected,  as  it  was  wont  to  be.  Is  not 
this  the  case "]  If  there  be  opportunities  of  solemn  prayer, 
of  mourning  and  fasting,  of  putting  in  for  a  part  and  share 
of  the  expected  mercy ;  how  do  many,  if  we  may  not  say 
the  most  of  them  that  profess  religion  amongst  us,  as  it 
were  disclaim  their  part!  for  they  will  bear  no  part 
amongst  them  that  ciy  for  mercy.  Think,  what  will  this 
come  to,  if  the  Spirit  of  the  living  God  be  still  withheld, 
and  do  not  awaken  men,  and  reduce  their  spirits  to  a  bet- 
ter state.  Despised  ordinances,  contemned  worship,  neg- 
lected seasons  and  opportunities  of  grace,  how  dreadful  a 
testimony  will  they  bear  in  the  consciences  of  many,  if 
once  light  should  come  to  be  extinguished  amongst  us, 
and  all  the  frame  of  things,  wherein  thej^  seem  to  take 
comfort,  should  be  dissolved  and  shattered  in  pieces  ! 


SERMON   XV.* 

It  remains  now  to  make  some  improvement  of  so  great 
and  important  a  subject,  as  we  have  been  upon — The  de- 
pendance  of  the  happy  state  of  the  church  of  God  upon  the 
pouring  forth  of  his  Spirit ; — which  shall  be  in  certain 
practical  notes  or  corollaries,  that  are  deducible  from  the 
whole  of  what  hath  been  opened  to  you.  And  we  shall 
begin,  where  we  ended  at  the  close  of  the  last  discourse. 

1.  Since  the  happiness  of  the  church  doth  so  immedi- 
ately and  necessarily  depend  upon  a  pouring  forth  of  the 
Spirit,  it  must  needs  be  of  very  dreadful  import,  when 
that  Spirit  retires,  when  there  is  a  manifest  suspension  of 
its  light  and  influence.  Every  gradual  retraction  of  that 
Spirit  speaks  a  vergency  to  death,  to  a  total  dissolution  ; 
as  if  the  whole  frame  of  the  church  were  ready  to  drop 
asimder.  It  is  a  dismal  thing,  when  that  which  is  the 
only  light  and  life  of  it  retires,  visibly  withdraws;  when 
that  Spirit  breathes  not  as  it  hath  done  through  the  world, 
souls  are  not  born  by  it  unto  God  in  a  proportion  to  what 
hath  been ;  considering,  that  this  is  the  only  way  of  en- 
tering into  God's  kingdom,  either  in  the  initial  or  consum- 
mate state  of  it,  the  kingdom  of  grace  or  the  kingdom  of 
glory.  It  is  a  dismal  thing,  when  conversions  are  grown 
rare,  and  inferior  in  number  to  apostacies;  when  Chris- 
tians are  not  born  so  fast  as  they  die,  whether  in  the  moral 
sense,  or  in  the  natural ;  for  all  die  alike.  This  ought  to 
be  considered  as  a  thing  of  dreadful  import,  when  the 
Spirit  works  not  as  he  hath  been  wont,  for  the  rescuing  of 
souls  out  of  a  precedent  death ;  and  further,  when  those 
that  live,  languish ;  and  much  more,  when  death  insensibly 
creeps  on  them  that  have  but  a  name  to  live  ;  as  you  know 
it  doth  with  many  languishing  persons,  seizing  one  limb 
first  and  then  another,  so  that  the  man  is  dead  while  he  is 
alive.  With  how  many  is  it  so,  that  have  lost  themselves 
either  in  the  cares  or  pleasures  of  this  world,  and  are  dead 
while  they  live  !  This  it  becomes  us  to  consider  as  a  most 
melancholy  case.  If  all  the  happiness  and  weal  of  the 
church  depend  upon  the  pouring  out  of  the  Spirit,  how 
dreadful  is  it,  when  there  is  a  discernible  retraction  ! 

2.  All  our  hope  of  good  lying  in  the  pouring  forth  of 
the  Spirit,  it  is  very  strange,  that  the  retraction  of  it  should 
not  be  considered  with  more  sense ;  that  we  are  not  more 
apprehensive  of  so  dismal  a  case  as  that  is.  It  is  a  case 
exceeding  gloomy  in  itself,  as  hath  been  said ;  but  how 
strange  is  it,  that  we  should  so  little  understand  and  con- 

•  Preached  Oclolier  16. 1678. 


sider  it  as  such !  that  this  should  be  our  danger,  lest  God 
should  be  quite  gone  from  amongst  us  before  we  know  it ! 
that  life  is  retiring,  but  we  perceive  it  not  I  Alas  !  with 
too  many  there  is  scarce  life  enough  left  to  feel  themselves 
die,  or  light  enough  to  perceive  that  darkness  is  gathering 
upon  them.  Strange  that  men  should  be  dying,  and  say 
they  are  alive  !  Light  is  diminishing,  and  blindness  in- 
creasing and  growing  upon  them,  yet  they  say  they  see 
well,  and  carry  it  as  if  nothing  ailed  them !  This  is  a 
strange  infatuation  upon  the  minds  of  men,  even  of  the 
professors  of  religion  in  our  time  ;  we  keep  up  our  wonted 
course  while  we  can,  our  wonted  forms  and  ways  of  wor- 
ship ;  we  assemble  as  we  have  been  accustomed  to  do,  we 
have  praying  and  preaching  and  other  ordinances  of  the 
Gospel ;  but  there  is  not  the  wonted  Spirit,  such  appear- 
ances and  demonstrations  of  the  power  and  presence  of 
the  Spirit  as  formerly,  and  yet  we  seem  not  aware  of  it. 
We  do  as  we  have  been  wont  at  other  times  ;  but  we  find 
it  not  with  our  souls  in  what  we  do,  as  Christians  were 
used  to  find  it ;  as  it  is  said  of  that  mighty  man  Samson ; 
he  said,  I  will  go  out  as  at  other  times  before,  and  shake 
myself,  but  he  wist  not  that  the  Lord  was  departed  from 
him,  Judg.  xvi.  20.  So,  we  seem  not  to  know  that  the 
Lord  is  departing,  but  say  we  will  do  as  at  other  limes  : 
indeed  we  reach  not  him ;  he  said  he  would  go  forth  and 
shake  himself  as  at  other  times  ;  we  do  not  that,  but  as  the 
complaint  is  in  Isa,  Ixiv.  7.  so  is  our  case ;  There  is  none 
(.scarce  any)  that  .stir  up  themselves  to  take  hold  of  God , 
for,  as  it  there  follows,  he  hath  hid  his  face  from  us  and 
consumed  us,  we  are  consuming,  because  of  our  iniquities. 
We  are  pining  away,  but  not  aware  of  it;  gray  hairs  are 
here  and  there  upon  us,  but  we  seem  not  to  know  it.  We 
read  concerning  men  in  general  in  the  dying  hour,  Eccl. 
viii.  8.  No  man  hath  power  over  the  spirit  to  retain  the 
spirit,  neither  hath  he  power  in  the  day  of  death.  When 
the  soul  must  dislodge  and  be  gone,  no  man  can  hold  it; 
but  they  would  if  they  could,  men  are  loth  to  die ;  they 
would  retain  the  spirit  longer,  if  it  were  any  way  in  their 
power :  what  strivings  and  strugglings  for  breath  are  there 
in  dying  men;  but  there  seems  with  us  hardly  to  be  so 
much  as  that,  "  Oh  that  we  could  retain  the  Spirit  of  life 
and  grace  V  It  is  not  indeed  in  our  power,  any  more 
than  to  retain  the  departing,  dislodging  soul,  when  the 
hour  is  come  that  it  must  be  gone  ;  but  it  is  strange,  that 
we  should  not  be  filled  with  complaint,  that  we  should 
cross  what  is  so  common  as  to  be  a  proverb ;  every  thing 
would  live,  but  it  seems  so  would  not  we.  When  God  as 
it  were  says  to  us  by  what  he  doth,  (the  most  emphatical 
way  of  speaking,)  "  My  Spirit  shall  not  always  strive,"  it 
shall  no  longer  strive ;  for  it  is  actually  withheld  from 
striving;  yet  we  dread  not  this  greatest  of  all  threats,  and 
when  the  threatening  is  enforced  by  a  gradual  execution, 
an  execution  already  in  a  dreadful  degree ;  not  to  be  afraid 
what  this  will  come  to,  is  very  strange. 

3.  We  further  collect,  that  such  a  dismal  state  of  things 
is  likely  immediately  to  forego  the  more  eminent  efliision 
of  the  Spirit,  and  the  shining  of  the  light  of  God's  face, 
here  spoken  of.  When  the  time  approaches,  concerning 
which  the  text  speaks,  then  a  most  dismal  gloominess  and 
darlcness  must  be  expected  to  precede.  That  is  plainly 
implied,  when  it  is  said,  "I  will  no  more  hide  my  face:" 
I  have  done  it  hitherto,  but  will  not  do  it  any  more:  it 
bespeaks,  that  till  the  time  of  this  eminent  effusion  there 
was  a  very  displea,sed  hiding  of  God's  face,  and  a  great  re- 
traction and  holding  back  of  the  Spirit.  Other  scriptures, 
that  relate  as  I  conceive  to  the  same  eminent  season,  in- 
timate also  a  dreadful  foregoing  desolation.  The  prophet 
Isaiah  (chap,  xxxii.)  describes  the  desolation  of  the  Chris- 
tian church,  (for  I  doubt  not  his  prediction  is  ultimately 
meant  of  that,)  by  the  emblem  of  the  land  of  Israel's  lying 
waste,  and  the  great  city,  the  metropolis,  being  all  ruined, 
the  very  houses  of  joy  in  the  joyous  city  covered  over  with 
briars  and  thorns,  ver.  13, 14.  And  thus  it  is  said  it  should 
be,  ver.  15.  Until  the  Spirit  be  poured  upon  us  from  on 
high  ;  then  the  wilderness  shall  he  a  fruitful  field,  and 
the  fruitful  field  be  counted  for  a  forest ;  that  which  was 
before  reckoned  a  fruitful  field,  shall  now  seem  to  have 
been  but  a  wild  forest,  in  comparison  of  the  fruitfuln^ss  it 
shall  now  arrive  at  by  the  effusion  of  the  Spirit.    So  that 


THE  WORK  OF  THE  HOLY  SPIRIT  IN 


Serm.  XV. 


great  pouring  of  it  forth,  in  Ezek.  ixxvii.  meant  no  doubt 
of  the  same  time  with  this  in  the  text,  is  preceded  by  such 
a  forlorn  and  desolate  state  of  the  church,  that  it  is  repre- 
sented by  the  emblem  of  a  slaughtered  army  covering  all 
the  ground  about  with  dead  carcasses,  till  the  Spirit  of 
life  enter  into  them,  bring  bone  to  bone,  cover  them  with 
flesh,  and  form  them  all  into  a  regular  army  of  living  men 
again,  ver.  1 — 14.  It  imports,  that  almost  a  universal 
death,  next  to  total,  will  be  upon  the  church  before  this 
happy  day.  And  do  not  we  seem  in  a  tendency  thither  1 
We  seem  to  be  descending  gradually  into  the  dark  shady 
vale,  the  region  of  darkness  and  of  death :  nor  must  we 
expect  it  to  be  silent  darkness;  no  doubt  it  will  rather 
imitate  that  of  hell,  a  region  turbid  as  well  as  dark.  A 
night  seems  approaching,  that  will  be  equally  stormy  and 
gloomy  ;  for  It  is  the  season  of  God's  anger.  It  is  never 
to  be  thought,  that  he  will  be  neutral  towards  us  ;  if  he  be 
not  a  friend,  he  will  be  an  enemy  ;  when  he  ceases  to  be 
our  light  and  life,  and  hope  and  joy,  it  cannot  be  but  he 
must  become  an  astonishing  terror.  "  Be  not  a  terror  unto 
me,  thou  art  my  hope,"  says  the  prophet,  Jcr.  xvii.  17. 
When  he  is  not  the  one,  he  must  be  the  other.     Are  we 

Prepared  lo  meet  him  in  such  a  way  and  in  such  a  time  1 
t  cannot  but  be  a  dreadful  time,  the  time  of  managing  his 
controversy :  when  he  hideth  his  face  in  displeasure,  that 
Is  not  all,  it  is  not  a  bare  hiding.  Observe  that  passage  in 
Deut.  xxxi.  17.  "  Then  my  anger  shall  be  kindled  against 
them  in  that  day,  and  I  will  forsake  them,  and  I  will  hide 
my  face  from  them,  and  they  shall  be  devoured,  and  many 
evils  and  troubles  shall  befall  them:"  and  what  then  ■?  It 
follows,  "  So  that  they  will  say  in  that  day.  Are  not  these 
evils  come  upon  us,  because  our  God  is  not  amongst  us  t 
and  I  will  surely  hide  my  face  in  that  day;"  as  it  follows 
again  in  ver.  18.  This  is  to  make  a  way  for  wrath  ;  and 
when  you  can  see  him  no  longer,  you  shall  hear  from  him 
in  a  most  terrible  way. 

The  case  of  the  Christian  church  seems  to  be  as  Israel 
was  represented,  in  Psal.  cvi.  35,  &c.  They  were  mingled 
anion':;  the  heathen,  and  learned  their  works:  and  they 
served  their  idols,  which  were  a  snare  unto  them.  And, 
ver.  39.  Thus  they  were  defiled  with  their  own  works; 
(now  they  are  called  their  own,  since  they  had  adopted 
them,  and  so  made  them  their  own  ;)  and  went  a  whoring 
with  their  own  inventions.  What  follows  there,  and  what 
may  we  expect  to  follow  in  the  like  case  1  "  For  this  the 
Lord  abhorred  his  own  inheritance,"  ver.  40.  Now  take 
them  who  will,  they  are  an  abomination  to  the  Lord,  he 
seem.s  to  care  no  more  for  them.  As  to  the  former  part,  is 
not  this  manifestly  our  case ;  the  Christian  religion  is  in 
great  part  become  paganish.  We  lately  .showed,  how  little 
good  nominal  Christianity  doth  to  the  world,  where  that 
only  doth  obtain.  How  plain  is  it,  that  Christianity  hath 
let  in  paganism  unto  a  dreadful  degree  !  And  now,  when 
the  time  of  controversy  comes,  the  day  of  recompense  and 
year  of  vengeance,  which  is  in  God's  heart,  how  terrible  a 
day  will  that  be  !  When  that  day  comes,  that  shall  burn  as 
an  oven,  and  all  the  hemisphere  as  it  were  of  the  church 
he  as  a  fiery  vault !  when  the  Lord  shall  bathe  his  sword 
in  heaven,  as  the  expression  is  in  Isa.  xxxiv.  5.  as  it  were 
drench  it  with  vivid  celestial  fire,  that  it  may  pierce  like 
lightning  !  when  he  shall  whet  his  glittering  sword,  lift  up 
his  hand  to  heaven,  and  say,  I  live  for  ever,  I  will  render 
vengeance  to  mine  enemies:  (Deut.  xxxii.  40,  41.)  when 
he  shall  set  himself  to  contest  with  the  Antichristian  spirit, 
that  hath  lurked  under  the  as.sumed  and  injurious  pre- 
tence and  profession  of  the  Christian  name  ;  the  aposta- 
tical,  the  worldly  spirit,  that  hath  entered  into  the  church, 
and  wrought  in  it  with  such  malignity ;  that  spirit  of  envy, 
malice,  hatred,  bitterness  ;  that  profane,  atheisiical  spirit ; 
that  spirit  of  hypocrisy  and  formality  !  when  he  shall  come 
to  a  direct  contest  and  grapple  with  all  among  whom  that 
spirit  dwells  and  rules  ;  how  can  we  think  but  that  will  be 
a  very  dreadful  day  t  And  do  we  know  how  near  it  is  1 
May  it  not  for  ought  we  know  be  even  at  hand  ■?  May  we 
not  be  upon  the  very  borders  of  that  turbid  darkness,  in 
which  all  the  rage  of  hell  shall  play  its  part,  the  spirits  of 
men  be  let  loose,  the  devils  not  yet  bound  and  ready  to  do 
their  uttermost,  when  they  know  their  time  is  short ;  the 
very  hour  and  power  of  darkness,  when  all  things  shall 
conspire  to  make  the  church  a  chaos  and  place  of  confu- 


sion, when  the  elements  shall  be  as  it  were  commissioned 
to  fight  one  another,  and  the  powers  of  heaven  shall  shake  1 
How  are  we  prepared,  in  what  posture  to  enter  into  such 
a  state  as  that  is^  It  is  a  dismal  thing  to  live  a  winter,  a 
continual  night,  in  such  a  place  as  you  have  heard  Green- 
land to  be  :  one  would  not  do  it,  unless  unavoidable  ne- 
cessity drove  ;  and  if  one  must,  he  would  make  provision 
for  such  a  wmler-night  all  that  he  could.  How  then  are 
we  provided  for  such  a  time  1 

4.  We  may  note  again  hence,  how  adorable  the  power 
and  greatness  of  that  spirit  is,  that  can  turn  such  a  chaos, 
such  a  state  of  darkness  and  horror  and  confusion,  into 
light  and  peace,  into  life  and  beauty,  into  harmony  and 
glory.  How  adorable  is  that  Spirit !  how  great  and  glo- 
rious should  it  be  in  our  eyes  upon  that  account !  Let  us 
use  our  thoughts  as  much  as  we  will,  we  cannot  make  a 
too  gloomy  representation  of  the  time  just  spoken  of, 
wherein  the  Lord's  face  shall  be  hid,  and  the  Spirit  with- 
held. But  when  we  have  dwelt  in  the  contemplation  of 
the  sadness  and  dismalness  of  that  time  awhile,  then  what 
cause  have  we,  and  what  advantage  thence,  to  take  our 
rise  to  greaten  and  heighten  our  thoughts  concerning  this 
blessed  Almighty  Spirit,  that  can  make  so  happy  a  change 
as  soon  as  it  comes  forth,  as  soon  as  the  divine  light  shines 
again  !  What  a  change  will  it  be  !  Amidst  all  those  ca 
lamities  that  the  church  complains  of,  (Psalm  Ixxx.)  see 
where  they  apprehend  the  redress  to  be.  Turn  us  again, 
0  God,  and  cause  thy  face  to  shine,  and  we  shall  be  saved ; 
which  is  repeated  no  less  than  three  times  in  this  psalm, 
ver.  3,  7,  19.  We  are  cured  all  of  a  sudden,  all  things  are 
redressed,  if  thou  do  but  turn  us  and  cause  thy  face  to  shine. 
How  soon  doth  the  appearance,  the  first  visit  of  the  sun  lo 
the  horizon  wherein  we  are,  transform  a  region  of  dark- 
ness into  pleasant  light  I  Look  upon  that  wretched  state  of 
things  wherein  the  Christian  church  is,  and  wherein  we 
may  well  expect  it  further  to  be,  and  in  a  deeper  degree  : 
if  we  think,  that  however  when  the  Spirit  is  poured  out, 
all  is  well,  how  adorable  ought  that  Spirit  to  be  tons!  that 
mighty  Spirit,  that  can  even  of  a  sudden  new-create  the 
world,  make  new  heavens  and  new  earth,  diffuse  its  light 
and  infiiuence  every  where,  clothe  all  with  lustre  and 
glory  !  And  truly  1  believe  we  must  be  brought  to  have 
higher  thoughts  of  the  Spirit  than  we  have,  before  we  see 
so  good  days  as  we  would  wish  we  might  I  Alas  !  how 
diminishingly  is  it  conceived  and  spoken  of  amongst  us  ! 
We  have  the  name  of  the  Spirit  or  of  the  Holy  Ghost 
many  times  in  our  mouths,  when  our  hearts  ascribe  not 
honour  to  him,  we  glorify  him  not  as  God  in  our  concep- 
tions :  no,  the  notions  of  our  minds  and  dispositions  of  our 
hearts  are  with  too  many,  as  if  we  had  not  "  heard  whe- 
ther there  be  any  Holy  Ghost ;"  or  as  if  it  signified  a  mere 
nothing  with  us.  But  it  concerns  us  to  greaten  our  thoughts 
concerning  the  Spirit  of  the  living  God.  When  it  works 
as  the  Spirit  of  nature,  it  renews  the  face  of  the  earth,  re- 
plenishes all  the  region  with  life.  What  would  this  crea- 
tion be,  if  all  divine  influence  were  retracted  and  withheld, 
by  which  every  thing  lives,  and  which  is  attributed  to  the 
Spirit  of  God,  as  the  active  principle  that  works  every  where 
in  the  creation  of  the  world,  moving  upon  the  abyss  in  the 
renewing  of  it  from  time  to  time  1  By  him  and  from  him 
there  is  such  a  thing  as  life  in  all  the  creation  ;  he  works 
all  in  all.  But  consider  it  also  as  a  Spirit  of  holiness,  of  di- 
vine life  and  power  in  the  Spirits  of  men  ;  what  a  mighty 
Agent  is  that,  that  can  spread  such  an  influence  every  where, 
unto  the  remotest  corners  of  this  world  !  and  can  reach 
every  heart  of  those  that  belong  to  God,  and  all  at  once  ; 
and  pierce  into  them  with  so  mighty  power,  that  though 
all  the  art  in  the  world  cannot  persuade  and  change  the 
mind  of  a  man,  even  in  a  matter  of  common  concernment, 
if  he  be  resolved,  yet  this  Spirit  can  transform  where  it 
touches,  and  overcome,  if  it  will,  even  in  the  first  attempt ! 
Oh !  what  homage  should  our  souls  within  us  pay  to  this 
Almighty  Spirit  I  In  how  prostrate  a  posture  should  we 
be  !  How  should  we  adore  that  Spirit,  that  can,  when  it 
will,  fill  all  every  where  with  light  and  life  1 

5.  We  collect  further,  that  the  grace  of  the  Spirit  is  most 
admirably  condescending,  that  it  will  ever  vouchsafe  to 
come  down  into  such  a  world  as  this  is ;  that  there  should 
be  a  time,  in  which  such  a  favour  is  designed,  as  this,  "  1 
will  pour  out  my  Spirit."  Well  may  it  be  called  the  Spirit 


Serm.  XV. 


REFERENCE  TO  THE  CHRISTIAN  CHURCH. 


607 


of  grace,  the  Spirit  of  all  goodness  and  benignity  and 
sweetness,  that  it  will  ever  vouchsafe  to  visit  our  world,  a 
world  so  drenched  in  impurity,  and  so  environed  with 
malignant  darkness.  How  well  does  the  name  agree, 
"  The  Spirit  of  grace  !"  So  hellish  is  the  malignity,  that 
would  despise  such  a  Spirit :  he  is  called  so  on  purpose, 
we  may  suppose,  by  the  author  to  the  Hebrews,  to  aggra- 
vate that  malignity  ;  And  hath  done  despite  to  the  Spirit 
of  grace,  Heb.  x.  '29.  But  how  magnificently  glorious  is 
that  grace,  that  will  finally  overcome  this  malignity  !  That 
this  Spirit  will  come  down,  and  spread  its  light  and  influ- 
ences through  so  much  deformity  and  pollution  and  dark- 
ness, as  is  every  where  in  this  world ;  that  it  should  be- 
come a  soul  unto  such  a  world !  What  if  an  angel  of  God 
would  humble  himself  to  become  a  soul  to  a  worm,  to  ani- 
mate a  worm  1  but  a  stranger  humiliation  far  it  is,  that 
the  Spirit  of  God  should  become  as  it  were  a  soul  to  such 
a  world  as  this.  Grod  says,  "  I  have  poured  out  my  Spirit 
upon  it,  and  now,  will  no  more  hide  my  face."  It  should 
put  our  hearts  into  raptures.  How  should  we  fall  down 
and  adore  the  Spirit  of  life  and  grace  !  Wilt  thou  do  this  1 
wilt  thou  come  down  into  such  a  world  as  this? 

6.  We  may  note  further,  that  the  face  of  God  shall  never 
shine,  but  where  he  doth  pour  out  his  Spirit.  His  face 
will  always  remain  hid  towards  the  church,  till  tne  time 
comes  that  he  pours  out  his  Spirit.  It  will  be  of  good 
service  to  consider  this.  Many  vainly  promise  themselves 
halcyon  days  without  the  consideration  of  any  influence  of 
the  Spirit  connected  with  it ;  as  if  the  aspects  of  Provi- 
dence could  be  favourable  to  them,  and  they  could  do  well 
enough  without  the  Spirit :  if  we  can  but  enjoy  peace  and 
tranquillity,  free  trade,  and  liberty  to  walk  without  check 
or  control  in  the  ways  that  we  like  best,  though  without 
the  other;  yet  we  are  apt  to  think,  that  our  happiness 
would  be  sufficiently  provided  for.    But  we  are  not  to  ex- 


pect, that  the  aspects  of  Providence  will  be  favourable, 
without  a  concurring  effusion  of  the  Divine  Spirit :  it  is 
neither  like  to  be ;  nor  would  be  to  any  good  purpose,  if 
it  should. 

It  is  not  like  to  be ;  for  why  should  we  suppose  it 
should  1  What  is  the  church  of  God,  when  the  Spirit  is 
withdrawn  and  gone  1  what  are  they  that  call  themselves 
of  it,  more  than  other  men  1  If  the  Spirit  be  gone,  what 
is  it  but  an  Aceldama  1  a  Golgotha!  a  place  of  skulls,  a 
place  of  carcasses !  Do  we  think,  that  the  Divine  glory 
shall  only  serve  to  adorn  sepulchres  1  that  the  more  glori- 
ous and  pleasing  aspects  of  Providence  shall  only  serve  for 
that  ?  You  cannot  long  sever  and  keep  off  from  death  in- 
ternal rottenness  and  corruption:  and  surely  it  is  very 
unlikely,  that  God  should  take  pleasure  to  discover  him- 
self and  to  display  his  glory  among  such,  in  the  more  re- 
markable works  of  his  favourable  providence. 

And  to  what  purpose  would  it  be,  if  he  should  1  What 
should  we  be  the  better  for  a  state  of  external  tranquillity 
and  peace,  if  the  Spirit  be  withheld  1  Sure  you  will  think 
religion  to  be  necessary  at  least  to  the  church ;  otherwise 
what  distinguishes  that  from  another  community  of  men  1 
But  what  a  sad  frame  of  religion  must  there  be,  if  the 
Spirit  of  God  be  not  in  it  t  We  cannot  call  that  state  pros- 
perous to  the  church  wherein  the  Spirit  breathes  not,  un- 
less sensuality  will  be  the  felicity  of  the  church,  unless  we 
think  ourselves  warranted  to  abandon  all  care  of  the  soul, 
and  the  belief  of  immortality  and  of  a  world  to  come, 
as  if  these  were  only  mistakes  and  delusions :  for  great 
external  prosperity  to  the  church  without  the  Spirit  accom- 
panying it,  commonly  issues  in  irreligion.  Tha(  alone  de- 
serves to  be  esteemed  a  good  state  of  things  for  the  church 
of  God,  wherein  the  people  of  God  every  where  are  work- 
ing and  framing  for  a  blessed  eternity :  and  that  they  will 
never  be  without  much  of  the  Divine  Spirit. 


OBLIGATIONS  PROM  NATURE  AND  REVELATION 

TO    FAMILY    RELIGION    AND    WORSHIP, 

REPRESENTED  AND  PRESSED  IN 
SIX  SERMONS. 


TO  THE  READER. 


The  favourable  acceptance,  which  the  generality  of  serious  Christians  have  ^ven  to  Mr.  Howe's  late  posthumous 
treatise  concerning  the  prosperous  state  of  the  Christian  Interest  before  the  end  of  time,  hath  encouraged  me  to  take 
the  same  pains  in  fitting  for  the  press  the  following  sermons  of  the  same  excellent  author  concernmg  Family  Religion. 
The  copy,  transcribed  by  some  unknown,  but  skilful  hand,  different  from  that  by  which  the  sermons  already  published 
vp  e  preserved,  was  communicated  to  me  by  my  worthy  friend  Mr.  Herman  Hood. 

In  ibe  treatise  just  mentioned,  Mr.  Howe  speaks  of  this  as  one  of  the  ways,  by  which  we  may  hope  that  the  Spirit 
poured  out  will  produce  the  better  state  of  religion  which  we  are  expecting,  namely,  by  means  of  family  order*  more 
generally  and  vigorously  set  on  foot  among  the  professors  of  Christianity.  And  certainly  we  cannot  reasonably  enter- 
tain strong  hopes  of  the  revival  of  the  power  of  godliness  either  in  our  own  age  or  the  succeeding,  till  this  necessary 
part  of  the  form  of  it  becomes  general  among  Christians.  As  long  as  a  customary  neglect  prevails  in  seasoning  the 
rising  age  with  proper  instructions  in  the  families  to  which  they  belong ;  while  our  youth,  that  spring  from  parents  or 
are  intrusted  with  masters  who  bear  a  Christian  name,  grow  up  altogether  disused  from  the  daily  exercises  of  social 
piety ;  the  seed  of  the  church  will  soon  be  lost  among  the  men  of  the  world,  and  religion  must  die  away  without  some 
very  supernatural  reviving. 

This  just  apprehension  occasioned  that  agreement  among  the  protestant  dissenting  ministers  of  this  city,  of  which 
mention  is  made  at  the  beginning  of  these  discouises,  that  were  preached  in  pursuance  of  it  in  the  year  1693,  to  engage 
the  attention  of  their  several  congregations  at  one  and  the  same  time  to  this  very  great  and  important  duty.  Mr. 
George  Hammond  at  that  time  published  a  discourse  upon  the  subject,  at  the  desire  of  the  united  ministers ;  to  which 
Mr.  Matthew  Barker  annexed  an  appendix  :  and  Mr.  Samuel  Slater  printed  a  course  of  sermons  upon  the  head.  I 
have  been  informed,  that  that  general  endeavour  had  the  good  effect,  by  God's  blessing,  to  dispose  several  heads  of 
families  to  set  up  religious  exercises  in  them. 

Another  effort  was  made  lately  with  as  general  concurrence  by  our  ministers  in  this  city,  on  November  20,  1720,  to 
enforce  the  same  needful  practice ;  I  hope  not  altogether  without  success. 

But  still  is  there  not  too  visible  reason  to  fear,  that  the  neglect  of  family  religion  is  a  growing  evil  among  us? 
Without  prying  unnecessarily  into  the  affairs  of  families,  it  is  unavoidable  to  those  who  have  any  conversation  in  the 
world,  to  hear  from  such  as  have  been  servants  or  residents  in  the  houses  of  many  who  make  great  pretensions  to 
religion  without  doors,  that  there  is  no  more  acknowledgment  of  God  among  them  in  daily  family  devotion,  than  if 
they  believed  no  such  thing  being. 

I  thought  therefore,  that  it  might  be  serviceable  to  publish  this  short  set  of  discourses  upon  the  argument ;  which 
appear  to  me  to  have  placed  the  duty  upon  the  most  clear  and  indisputable  foot,  so  as  to  be  fit  to  reach  all  that  are 
open  to  conviction  ;  with  a  plainness  for  the  greatest  part  suitable  to  the  meanest  capacity,  and  yet  with  a  strength 
not  to  be  evaded  by  the  most  judicious,  and  at  the  same  time  with  a  life  and  .spirituality  fit  to  impress  every  serious 
mind. 

It  is  no  wonder  to  find  people,  who  evidently  discover  a  disaffection  to  religion,  hardly  drawn  to  the  stated  practice 
of  its  exercises  in  their  houses.  Till  their  hearts  are  touched  with  a  lively  sense  and  relish  of  true  piety,  it  cannot  be 
expected  that  they  should  be  forward  this  w.iy,  but  rather  keep  themselves  in  countenance  in  their  neglect  by  the 
number  of  like  examples  among  such  as  have  not  cast  off  all  pretence  to  religion.  The  wonder  is  that  any,  who  give 
reason  from  the  rest  of  their  conduct  for  apprehending  them  m  the  judgment  of  charity  to  have  religion  at  heart,  yet 
should  omit  so  plain  and  profitable  a  duty. 

The  common  reasons  alleged  by  such  are,  either  their  inability  to  express  themselves  properly  in  family  devotions ; 
or  an  insuperable  modesty,  which  will  not  allow  them  to  speak  before  others  with  any  freedom  of  thought  or  tolerable 
possession  of  them.selves.  .   . 

And  I  freely  allow,  that  the  one  or  the  other  of  these  may  he  the  case  with  persons  sincerely  religious,  so  far  as  to 
hinder  them  from  the  performance  of  family-worship  to  edification,  at  least  at  first,  without  the  assistance  of  forms. 
But  in  God's  name  let  none  continue  the  omission  of  so  plain  a  duty  out  of  a  superstitious  prejudice  against  precom- 

•  Christ.  Interest,  p.  576. 


THE  OBLIGATIONS  TO  FAMILY  RELIGION. 


C09 


josed  prayers.  Our  forefathers  the  puritans  were  far  from  having  an  aversion  to  forms  as  such.  Nor  is  our  dissent 
founded  upon  a  dislike  of  all  use  of  ihem  even  in  public;  we  only  declare  against  the  use  of  some  passages  which 
appear  to  us  exceptionable,  and  against  being  so  tied  down  to  them,  as  to  be  obliged  invariably  to  use  them  without 
alteration  or  addition.  Most  sober  writers  have  concurred  in  advising  to  make  use  of  them  in  the  cases  mentioned, 
till  people  can  arrive  at  more  improvement  of  judgment  and  a  greater  presence  of  mind.  Many  dissenters  have  pub- 
lished "forms  for  the  assistance  of  those"  to  whom  they  were  needful :  as  in  Mr.  Baxter's  Family  Book  ;  Mr.  Mur- 
ray's Closet  Devotions,  recommended  by  Mr.  Henry:  Mr.  Henry  hath  published  some  himself,  at  the  end  of  his 
Method  of  Prayer.  And  as  Mr.  Howe  in  one  of  the  following  discourses  declares  his  judgment  for  the  use  of  ihem, 
rather  than  the  duty  should  be  omitted;  so  his  practice  was  agreeable.  There  is  a  small  book  in  octavo,  entitled 
"Prayers  for  Families,"  printed  by  Mr.  Thomas  Parkhurst  without  any  author's  name,  about  the  year  1695;  of  which 
the  late  reverend  Mr.  Jeremiah  Smith  gave  me  this  account  many  years  ago.  Upon  the  marriage  of  a  daughter  of 
the  right  honourable  Philip  Lord  Wharton,  the  lady  being  desirous  to  have  the  worship  of  God  kept  up  in  the  family 
into  which  she  was  entering,  requested  Mr.  Howe,  Mr.  William  Taylor,  then  his  lordship's  chaplain,  and  Mr.  Smith, 
to  draw  up  some  prayers  for  that  purpose.  Mr.  Smith,  according  to  his  usual  modesty,  declined  bearing  a  part  in 
the  service.  But  Mr.  Howe  and  Mr.  "Taylor  complied  with  the  request ;  and  their  composures  were  privately  printed, 
and  made  use  of  in  that  lady's  family. 

I  only  mention  these  things,  to  prevent  the  misapprehension  of  any,  as  if  in  what  I  have  said  I  had  offered  any 
thing  singular.  All  who  love  religion  in  earnest,  whether  in  or  out  of  the  public  establishment,  whether  in  their 
judgments  they  prefer  praying  by  forms  or  otherwise,  will  I  doubt  not  agree  in  this;  that  it  is  better  that  God  .should 
be  worshipped  either  the  one  way  or  the  other,  both  in  secret,  and  in  families,  and  in  public  assemblies,  than  that  men 
should  live  in  any  of  these  respects,  as  "  without  God  in  the  world." 

For  my  own  part,  I  should  be  glad  that  every  head  of  a  family  were  fully  capable  from  time  to  time  to  represent 
the  case  of  that  under  his  charge  with  propriety  and  life,  in  supplication  and  praise  and  confession,  according  to  all 
varying  circumstances.  But  where  that  cannot  be,  yet  I  rejoice  to  know  or  to  hear  of  a  family,  that  seriously  and 
solemnly  calls  upon  the  Lord  in  any  way.  Tho.se  who  begin  with  a  form,  may  find  themselves  gradually  emboldened 
to  go  further ;  and  either  totally  in  time  lay  that  way  aside  ;  or  sometimes  pray  the  one  way  and  sometimes  the  other, 
as  they  find  the  temper  of  their  spirits  to  be  ;  or,  if  they  cannot  get  over  the  difficulties,  which  first  made  it  nece.sFary 
for  them  to  use  the  assistance  of  others'  composures,  yet  they  may  be  able  gradually  to  intersperse  a  sentence  here  and 
there  suitable  to  special  occurrences  in  their  family,  without  any  tremor. 

And  after  all,  whether  our  words  flow  from  the  abundance  of  the  heart,  or  we  endeavour  to  excite  alfections 
answerable  to  what  the  words  before  us  suggest ;  if  the  God  who  knows  the  heart  sees  sincerity  and  true  devotion  in 
the  worshipper ;  it  will  undoubtedly  be  accepted,  according  to  that  a  man  hath,  and  not  according  to  that  which  he 
hath  not. 

I  commend  these  discourses  to  the  perusal  of  all  serious  Christians,  though  of  differing  persuasions  in  lesser  mat- 
ters, earnestly  begging,  that  by  God's  blessing  they  may  reach  the  end  of  the  author  in  preaching  them,  and  of  the 
transcriber  in  preparing  them  for  public  view ;  namely,  the  revival  of  religion  in  families,  and  by  that  means  the  dif- 
fusing of  it  far  and  wide  in  the  present  generation  and  in  those  which  are  to  come. 

I  am 

Your  hearty  well-wisher 

for  your  best  interests, 
Prcacot-Street, 
Mar  nth,  1728.  JOHN  EVANS. 


SERMON  I.* 

Josh.  xxiv.  15. 
BtU  as  for  nie  and  my  house,  we  will  serve  the  Lord. 

This  is  the  magnanimous  resolution  of  that  great  and 
good  man,  Joshua,  notwithstanding  the  supposed  revolt  of 
all  the  people  of  Israel  from  God,  who  had  been  bound  to 
him  by  the  most  sacred  and  endearing  ties.  "  Though  you," 
says  he,  "  should  all  go  off  and  apostatize  from  God,  even 
to  a  man,  after  all  the  great  and  glorious  things  that  he 
hath  wrought  among  you  and  for  you ;  that  shall  not  alter 
me :  through  his  grace,  the  course  that  I  will  take,  and 
that  mine  .shall  take,  whom  I  can  have  any  influence  upon 
or  any  power  over,  shall  be  the  same  it  was.  I  and  my 
house  will  serve  the  Lord  notwithstanding.  Though  you 
should  all  turn  pagans  and  idolaters  to  a  man,  that  shall 
not  overturn  the  religion  of  my  family  or  of  my  closet  but 
there  shall  be  serving  of  the  Lord  still."  ' 

It  hath  been  an  imanimous  resolution  among  the  minis- 
ters of  indulged  congregations  in  and  about  this  city,  to 
insist  upon  the  subject  of  family  worship,  even  all  at  once, 
at  least  as  many  as  to  whom  it  was  possible;  and  to  begin 
upon  it  this  very  day,  as  I  doubt  not  they  generally  do. 
And  I  should  as  little  doubt  the  approbation  and  concur- 
rence of  divers  other  reverend  persons  in  the  ministry,  who 
are  not  of  that  character,  if  there  had  been  the  same  op- 
porttinity  of  consulting  them  and  of  knowing  their  sense  • 
that  is,  of  as  many  as  do  seriously  desire  and  covet  to  see 
■  Preached  December  lolji,  1693. 


the  prosperous  and  flourishing  state  of  serious,  vital,  and 
practical  religion  and  godliness  in  our  days.  But  they, 
who  could  confer  and  agree  to  concur  in  such  an  endea- 
vour as  this,  have  done  it  with  all  the  cheerfulness  and 
unanimity  that  could  be  thought.  Indeed,  since  that  reso- 
lution was  taken,  a  providence  hath  occurred  among  vs, 
which  some  might  reckon  would  have  diverted  and  alt"ered 
it  for  the  present:  a  further  breach,  which  God  hath  made 
upon  our  congregation,  by  the  late  decease  of  a  consider- 
able and  very  useful  member  of  it,  worthy  Mr.  Collet.  Of 
whom  divers  might  expect  to  hear  a  distinct  account  given 
them ;  apprehending,  that  it  would  not  be  so  much  an  or- 
nament to  him  or.  to  his  name  when  gone,  as  a  means  of 
instruction  to  them  who  are  left  behind. 

But  I  am  under  restraint  as  to  this;  partly  by  my  rela- 
tion ;  but  more  principally  by  his  own  express  prohibition, 
who  declared  his  unwillingness  to  be  made  the  subject  of 
a  funeral  sermon.  And  that  prohibition  was  equal  (as  any 
might  understand)  to  the  most  copious  one  that  could  have 
been  made  by  way  of  commendation.  For  it  more  repre- 
sented the  temper  of  his  .spirit,  than  my  words  could  have 
done:  the  meekness,  the  humility,  the  modesty  of  it;  and 
was  most  agreeable  to  the  habitual  frame,  from  whence 
the  way  of  his  walking  proceeded  ;  steady,  but  still  and 
without  noise;  and  showed  how  willing  he  was,  that  his 
exit  out  of  this  world  might  be  with  as  much  silence,  as  his 
course  through  it  was. 

Yet  however,  had  I  been  to  have  preached  a  funeral 
sermon  upon  his  account,  I  should  never  have  laid  aside 
for  that  the  thoughts  of  this  text.  For  I  could  not  have 
found  one  in  the  whole  Bible,  from  whence  I  might  havp 


610 


THE  OBLIGATIONS  TO 


Serm.  I. 


more  taken  occasion  to  represent  him,  as  to  his  person  and 
as  to  his  family,  as  an  example  of  both  personal  and  do- 
mestical religion,  single  and  family  godliness.  And  indeed 
■were  they  who  profess  godliness  generally  in  these  respects 
like  him,  there  would  be  much  less  need  of  preaching  upon 
such  a  subject,  or  of  taking  up  such  a  resolution  as  you 
have  heard  hath  been  general  in  reference  thereunto. 

But  it  hath  been  generally  apprehended  and  feai^ed,  by 
them  whom  God  hath  set  as  watchmen  amongst  us,  that 
the  case  is  too  much  otherwise ;  and  that  the  religion  of 
families  languishelh,  or  indeed  hath  no  place  at  all  in 
many  families,  where  yet  there  is  a  profession  of  and  a 
pretence  unto  godliness  above  the  common  rate.  For  my 
own  part,  I  do  not  know  that  there  is  this  sinful  omission 
with  any  of  you  that  have  families ;  I  do  not  know  that 
there  is:  and  therefore  I  cannot  be  understood,  without 
great  injury  to  me,  to  intend  a  reflection  upon  any  parti- 
cular person.  But  yet  for  all  that,  I  cannot  think  a  dis- 
course upon  this  subject  needless  :  for  it  is  possible,  many 
may  be  guilty  of  this  omission,  though  I  know  nothing  of 
it ;  who  do  not  covet  to  pry  into  families,  beyond  any  par- 
ticular occasion  or  call  that  I  may  have  thereunto.  And 
if  it  be  so,  it  is  not  to  be  despaired  of,  but  that  through  the 
blessing  of  God  his  word  may  be  made  use  of  to  effect  a 
conviction  and  a  reformation  of  so  great  and  so  insuffer- 
able an  evil. 

And  it  is  possible  too,  that  it  may  serve  for  the  confirm- 
ation of  such  in  that  good  course,  as  may  be  tempted  to  de- 
sist from  it.  For  have  none  ever  come  within  the  compass 
of  your  knowledge,  who  have  for  some  time  continued  to 
practise  and  keep  on  foot  the  worship  of  God  in  their  fa- 
milies, but  have  at  length  abandoned  it  and  given  it  over'! 
That  is  a  far  fouler  case.  Tarpius  ejicitur,  qudm  non  ad- 
millitur :  It  is  a  more  ignominious  thing  to  throw  your  re- 
ligion and  your  God  out  of  your  families,  than  never  to  have 
admitted  them.  I  would  labour  to  fortify  all,  as  much  as 
is  possible  against  that  temptation. 

And  it  is  possible  further  to  be  useful  to  divers,  who  yet 
have  not  families,  but  who  may  have;  so  as  to  be  a  guide 
and  incentive  to  their  purpose  and  practice  for  the  future, 
when  there  shall  be  such  occasions. 

And  even  to  us  aJl,  who  are  ever  so  resolute  in  the  pre- 
sent use  and  for  the  continuance  of  this  holy  course,  it  mav 
be  useful  for  our  quickening  to  manage  this  holy  work 
with  more  seriousness,  with  more  vigour,  with  more  spi- 
rituality, and  to  better  purpose,  than  we  have  been  any  of 
us  wont  to  do. 

And  as  to  the  subject  itself,  you  see  the  words  of  this 
text  are  very  plain  words :  I  and  my  house  will  .serve  the 
Lord.  The  word,  house,  indeed  doth  sometimes  signify 
more  largely ;  but  it  cannot  be  understood  to  signify  any 
thing  else  here  but  a  household :  and  so  we  are  saved  from 
any  thing  of  a  disputation  about  that  matter.  For  Joshua 
speaks  only  of  them,  for  whom  he  would  answer,  at  least 
as  to  their  visible  practice,  and  whom  he  had  a  power  over, 
"  I  and  my  house  will  serve  the  Lord."  And  he  contra- 
distinguisheth  the  case  of  his  own  family  from  the  sup- 
posed different  common  case.  For  he  supposeth  all  the 
rest  to  be  gone  off  to  paganism  or  the  service  of  other  gods ; 
notwithstanding  which  the  practice  of  his  house  and  family 
should  be  the  same  that  it  was. 

And  for  the  term,  serve,  it  is  true  the  Hebrew  word  here 
used  is  rendered  promiscuously  by  the  Septuagmt  in  several 
places,  so  as  sometimes  to  signify  Urpaa,  that  is,  that  ser- 
vice which  is  peculiar  and  appropriate  to  God  under  the 
notion  of  worship  to  him  ;  and  sometimes  to  signify  i5»X£io, 
service  in  a  much  larger  sense.  Therefore  I  lay  no  stress 
upon  the  word,  abstractly  considered,  but  only  considered 
according  to  the  present  circumstances.  Abstractly  con- 
sidered, it  is  very  true  it  doth  sometimes  signify  not  only 
service  to  God,  but  to  man.  And  again  being  referred  to 
God,  it  sometimes  signifies  any  other  service,  or  obedience, 
or  duty,  besides  worship;  as  we  are  to  obey  and  comport 
with  his  pleasure  in  other  things  besides  worshipping  of 
him:  and  ihen  this  word  serves  to  express  that  service. 
But  in  this  place  it  can  signify  nnlhing  but  worship. 
That  is  most  plain.  It  signifieih  that  sort  of  service, 
which  must  either  be  paid  to  the  true  God,  or  will  be  paid 
to  false  ones.  "  You  may  serve  other  gods ;  but  I  and  my 
house  will  serve  the  Lord."    So  that  it  is  worship  or  reli- 


gion that  is  meant  here,  and  nothing  else.  And  therefore 
about  that,  there  is  no  place  or  room  left  for  disputation. 
And  now  so  much  being  plain,  you  find  a  twofold  resolu- 
tion expressed  in  the  text. 

1.  Concernmg  personal  religion :  the  religion  of  a  single 
person,  solitary  worship :  that  worship,  that  may  be  con- 
fined to  a  man's  soul  and  to  his  closet.  "  I  will  serve  the 
Lord :  I  will  be  a  worshipper  of  him,  as  long  as  I  live,  let 
the  rest  of  the  world  do  what  they  will."  And  then  here  if 
a  resolution  expressed  too, 

2.  Concerning  family  religion  ;  and  that  as  the  care  ol 
the  family  master,  the  governor  of  the  family.  He  did  not 
think  he  should  answer  the  obligation  that  lay  upon  him 
as  such,  or  do  the  part  incumbent  on  him  as  so  related,  it 
he  should  shut  up  himself  and  his  religion  in  a  closet. 
No,  but  "  I  and  my  house  will  serve  the  Lord ;"  implying 
his  resolution,  both  to  do  what  was  incumbent  upon  him- 
self in  worshipping  God  even  among  them,  and  to  use  the 
power  he  had  to  oblige  them  to  a  compliance  and  concur- 
rence therein.  Otherwise  he  must  be  thought  to  have 
spoken  absurdly,  when  he  says,  "  As  for  my  house,  we 
will  serve  the  Lord ;"  if  he  must  not  be  understood  to  have 
the  authority  in  his  own  family  to  oblige  them  to  attend 
thereupon. 

It  is  the  latter  of  these,  which  it  suits  our  purpose  to 
speak  unto;  though  we  shall  ia  the  close,  God  willing, 
look  back  upon  the  other  two,  as  there  will  be  occasion. 
The  text  will  give  it,  and  the  series  of  the  discourse  will 
lead  to  it.  So  that,  that  which  is  left  as  the  designed  sub- 
ject of  my  present  discourse,  is  family  religion  ;  the  reli- 
gion that  belongs  to  a  family  as  such,  and  which  it  belongs 
to  a  family  as  such  to  set  on  foot  and  to  keep  on  foot  in  the 
family. 

And  here  I  cannot  but  be  apprehensive,  that  wherever 
there  is  among  professed  Christians  a  disinclination  and 
aversion  from  such  a  course  and  practice  as  this,  there  will 
be  (that  they  may  give  themselves  a  relief,  that  they  may 
have  some  pretence  and  shelter  against  the  urgency  of 
what  may  be  said  in  such  a  case)  an  aptness  clamorously 
to  insist  and  cry  out;  "But  where  is  your  proof!  what 
proof  have  you,  that  there  ought  to  be  such  a  thing  as  fa- 
mily religion  ■?  where  is  it  required,  that  we  must  so,  and 
so  often,  or  in  such  and  such  a  continued  course,  attend 
upon  God  in  the  performance  of  family  duties,  and  the  ex- 
ercises of  domestical  religion'!"  I  doubt  not,  but  by  the 
blessing  of  God  you  will  find,  that  there  is  proof  clear  and 
strong  enough  ;  as  it  was  to  be  expected  there  should  be 
in  so  important  a  case,  and  upon  which  so  much  depends. 
But  before  I  come  to  give  you  any,  I  shall  lay  down  seme 
few  things  by  way  of  preparation  and  promise.    As, 

1.  That  whereas  this  is  matter  of  doubt,  and  is  to  be 
matter  of  dispute;  that  which  is  doubted  of,  is  to  be  gene- 
rally supposed  not  the  substance  of  the  thing  spoken  of, 
but  only  this  or  that  circumstance.  I  hope  that  generally 
the  matter  that  any  would  have  brought  into  dispute,  or  for 
which  they  would  desire  proof,  is  not,  whether  there  should 
be  any  such  thing  as  religion  in  the  world,  or  no.  That 
cannot  be  the  question  with  any,  that  call  themselves  Chris- 
tians, with  any  reason  or  modesty,  at  least  till  they  have 
renounced  that  name;  nor  can  any  make  that  a  question, 
consistently  with  themselves  and  with  the  dictates  of  hu- 
man nature,  unless  they  will  renounce  the  name  of  man 
too.  But  the  question  must  be,  whether  there  ought  to  be 
religion  in  a  family  as  such ;  and  to  be  performed  so,  and 
so  often,  or  in  so  orderly,  continued,  and  stated  a  course. 
Hereupon  I  would  add, 

2.  That  where  the  substance  of  any  duty  is  agreed  to  be 
plainly  required,  it  would  be  the  most  unreasonable  thing 
in  alllhe  world  to  throw  it  off,  upon  a  pretence  that  such 
and  such  circumstances  are  not  enjoined.  Nothing  can  be 
more  unreasonably  absurd  than  that.  For  so  you  would 
come  to  throw  out  of  the  world  the  most  undoubted  parts 
of  all  religion  whatsoever,  the  most  essential,  most  noble, 
and  substantial  parts.  There  could  be  nothing  of  solitary 
and  personal  religion  upon  such  terms.  For  instance;  at 
this  rate  a  man  should  be  excused  from  ever  remembering 
God  as  long  as  he  lived,  from  ever  having  any  thought  of 
him,  because  Scripture  doth  not  expressly  tell  us  how 
often  in  a  day  we  should  think  of  him.  And  the  same 
may  be  said  of  all  other  vital  acts  of  religion.   At  this  rate 


Serm.  1. 


FAMILY  RELIGION  AND  WORSHIP. 


611 


nobody  should  be  obliged  to  love  God,  because  we  are  not 
told  how  oflen  in  a  day  we  must  put  forth  an  act  of  love 
to  him  ;  and  nobody  should  be  obliged  to  fear  God,  to  ex- 
ert any  reverential  act  towards  him,  because  we  are  not 
told  at  what  hour  of  the  day  it  must  be.  And  so  for  so- 
cial worship,  there  could  be  no  such  thing  upon  these 
terms ;  if  any  man  should  say,  I  am  not  obliged  to  worship 
God  in  Christian  societies  any  where,  because  he  hath  not 
expressly  told  us,  you  shall  come  together  at  nine,  or  ten, 
or  eleven  o'clock  for  such  purposes.  And  so  under  that 
pretence  here  would  be  an  end  of  all  religion,  because 
every  circumstance,  and  particularly  this  of  time  and  fre- 
quency, is  not  stated  expressly  and  determined  in  Scrip- 
ture.    I  add, 

3.  That  wheresoever  the  substance  of  any  duty  is  ex- 
pressly enjoined,  and  the  circumstances  are  not  deter- 
mined; if  it  be  plain  and  evident,  that  the  thing  is  neces- 
sary, (and  I  will  now  suppose,  that  so  family  religion  is, 
as  well  as  religion  in  general,  as  that  which  I  hope  you 
will  see  proved,)  then  it  is  left  to  us  to  choose  the  circum- 
stances; but  not  to  choose  them  arbitrarily,  or  imfilly,  or 
inconsistently  with  the  end  and  design  of  the  duty.  This 
is  one  of  the  good  man's  characters,  that  he  orders  his  af- 
fairs with  discretion,  (Psalm  cxii.  5.)  with  judgment,  as 
the  word  admits  to  be  read:  he  judiciously  considers  the 
several  obligations  that  lie  upon  him,  so  as  seasonably  to 
answer  them  all.  If  the  thing  itself  be  manifestly  enjoined, 
it  is  required  of  us,  that  we  find  out  the  way  of  circum- 
stantiating it,  so  as  may  most  comport  with  the  mind  and 
pleasure  of  the  legislator  in  laying  us  under  such  an  obli- 
gation :  and  at  our  peril  be  it,  if  we  do  not  find  the  cir- 
cumstances, when  the  thing  is  required  to  be  done. 

As  for  instance,  to  suit  this  with  a  parallel  case  ;  you 
know  it  is  an  obligation  upon  family  masters  to  lake  care 
as  to  externals  for  them  that  are  of  the  household.  He 
that  doth  not  provide  for  them  of  his  own  house,  hath  de- 
nied the  faith,  and  is  worse  than  an  infidel,  1  Tim.  v.  8. 
This  charge  lies  upon  him,  that  according  to  his  ability  he 
is  to  provide  for  his  domestics:  it  is  enforced  upon  him 
by  a  general  law  and  precept:  "  Thou  shalt  do  no  mur- 
der." He  would  be  a  murderer  before  God,  and  before  all 
rational  and  considering  men,  that  should  famish  his  fam- 
ily, when  he  could  provide  for  them,  and  when  his  pre- 
tence is  nothing  else  but  this,  "  God  hath  not  told  me  in 
his  word  how  many  meals  they  shall  have  in  a  day,  or  at 
what  hour  of  the  day  I  am  to  dine  or  sup  them  ;  he  hath 
not  said,  it  shall  be  at  eleven,  or  twelve,  or  one  o'clock,  or  at 
seven  or  eight,  that  I  shall  so  and  so  provide  for  them." 
This  man  will  be  nothing  less  than  a  murderer,  than  if  the 
particular  hour  were  told  him  in  the  Bible,  when  he  must 
take  care  that  they  shall  have  that  which  is  convenient 
and  competent  for  their  meat  and  drink.  And  I  hope,  in 
process  of  time  we  shall  come  to  evince,  that  they  are  not 
less  liable  to  be  found  guilty  as  murderers  before  God,  that 
do  famish  the  .souls  of  them  that  are  committed  to  their 
charge  ;  but  that  that  guilt  is  unspeakably  more  foul  and 
horrid  and  hateful.     And  therefore  I  observe, 

4.  That  when  any  thing  by  general  rules  is  enjoined  in 
Scripture,  then  we  are  to  use  our  understandings  in  de- 
ducing and  bringing  down  that  general  rule  to  particular 
cases.  For  the  Scriptures  were  writ  not  for  brutes,  but  for 
men;  for  an  intelligent  sort  of  creatures,  that  have  under- 
standings about  them,  and  are  capable  of  using  them,  so 
as  to  deduce  and  collect  particulars  out  of  generals,  and 
so  as  to  infer  from  such  and  such  plain  grotinds  suitable 
conclusions  and  inferences  :  and  what  is  by  manifest  and 
just  deductions  to  be  drawn  from  a  Scripture  ground,  will 
equally  oblige,  as  if  it  were,  ccrlis  verbis,  expressed  in  the 
Scripture  itself  God  doth  speak  to  ns  as  men,  and  it  doth 
not  beseem  the  majesty  of  God  to  trifle  with  his  creatures. 
Indeed  it  would  be  thought  unfit  for  the  majesty  of  a 
prince,  a  ,<ecular  prince,  to  descend  to  every  little  punctilio, 
when  his  mind  in  his  public  edicts  is  plainly  enough  ex- 
pressed. It  may  better  be  expected,  that  there  should  be 
a  grandeur  observed  by  the  supreme  and  universal  Lord 
of  all ;  and  we  should  not  expect  him  to  descend  to  every 
minute  thing,  to  gratify  the  litigious  cavilling  humour  of 
every  one  that  hath  a  mind  to  find  all  the  flaws  he  can  in 
God's  commands,  rather  than  obey  them;  even  all  the 
flaws  and  defects  that  he  can  any  way  suppose. 


The  great  cry  in  this  case  is,  "  Is  not  the  Scripture  a 
perfect  rule  both  of  faith  and  manners'?  And  therefore 
what  is  not  to  be  found  there,  as  to  faith,  we  are  not  bound 
to  believe;  as  to  manners  or  practice,  we  are  not  bound  to 
do."  This  is  the  allegation,  when  any  have  a  mind  rather 
to  throw  off  such  a  piece  of  duty  towards  him  that  gave 
them  breath,  than  to  comport  with  his  mind  and  pleasure 
in  it.     I  therefore  add, 

5.  That  divers  things,  not  so  expressly  contained  in 
Scripture,  will  be  found  equally  to  oblige,  if  they  be  mat- 
ters of  practice.  They  will  equally  oblige  to  such  prac- 
tice, though  not  in  so  many  words  expressed  in  Scripture, 
if  by  any  other  light,  than  what  is  contained  in  Scripture 
as  such,  it  shall  be  made  to  appear,  that  they  are  just  and 
necessary. 

You  will  say.  What  other  light  1  I  say,  the  light  and  law 
of  nature.  For  we  are  to  know,  that  the  Scriptures  were 
not  written  to  repeal  the  law  of  nature.  That  is  an  unre- 
peatable law,  never  possibly  to  be  repealed,  while  God  is 
God,  and  man  is  man.  For  therefore  is  it  called  the  law 
of  nature,  because  it  results  from  the  correspondency  be- 
tween the  nature  of  man  and  the  nature  of  God ;  and  so  is 
as  impossible  to  be  repealed,  as  it  is  impossible  at  once, 
that  God  should  be  ungodded,  and  that  you  should  be  nul- 
lified and  reduced  to  nothing.  It  is  true  indeed,  if  the 
former  were,  the  latter  would  be.  But  the  former  being 
altogether  impossible,  as  long  as  a  reasonable  creature 
continueth  such,  the  obligation  of  the  law  of  nature  will 
unalterably  lie  upon  it. 

You  are  therefore  to  consider  ;  Was  there  no  sin  or  duty 
in  the  world,  before  the  Scriptures  were  written,  for  two 
thousand  years  together  1  when  we  are  told,  that  before 
the  law  sin  was  in  the  world ;  but  sin  is  not  imputed,  when 
there  is  no  law,  Rom.  v.  13.  And  therefore  there  was  this 
law  of  nature,  in  respect  whereof  men  are  a  law  untc 
themselves,  Rom.  ii.  14.  That  is,  if  they  will  look  impar- 
tially and  faithfully  into  their  own  souls,  and  not  wilfully 
overlook  their  natural  dictates  and  sentiments ;  if  they 
will  commune  with  themselves.  And  the  very  writing  of 
the  Scriptures  doth  suppose  this,  and  all  preaching  accord- 
ing to  the  Scriptures  supposelh  it.  Otherwise  what  means 
the  apostle's  saying  in  that  text,  2  Cor.  iv.  2.  Recommend- 
ing our.selves  to  every  man's  conscience  in  the  sight  of 
God  1  That,  which  upon  an  impartial  appeal  to  the  con- 
science of  a  man  in  the  sight  of  God  he  shall  be  obliged 
to  judge  is  just  and  equal,  binds  his  practice,  and  hath  its 
ground  in  Scripture  loo,  though  every  circumstance  rela- 
ting hereunto  be  not  found  there. 

Scriptural  revelation  doth  graft  upon  nature,  Ihat  is,  it 
supposelh  us  men.  Olherwise  to  what  purpose  were  it  to 
put  such  a  book  into  our  hands ;  if  we  were  not  with  de- 
pendance,  with  subordination,  to  apply  our  own  under- 
standings to  consider  what  is  contained  there ;  still  expect- 
ing and  looking  up  to  the  Father  of  lights,  from  whom  this 
collection  of  truths  doth  come  to  us.  that  he  would  irradi- 
ate or  direct  our  minds,  and  enable  us  to  discern  his  mind, 
as  it  is  signified  to  us  the  one  or  the  other  wayl  All  ap- 
peals unlo  the  judgments  and  consciences  of  men  were  in 
vain  and  to  no  purpose,  if  what  I  now  say  were  not  to  be 
admitted.  I  speak  to  wise  men,  says  the  apostle,  judge  ye 
what  I  say,  1  Cor.  x.  15.  God's  own  expostulations  with 
men  suppose  it.  "  Are  not  my  ways  equal  ?  are  not  your 
ways  unequal  1"  Ezek.  xviii.  29.  All  this  doth  suppose, 
that  there  is  an  understanding  and  a  conscience,  that  is 
capable  of  judging.  And  whatsoever  shall  appear  just 
and  requisite,  and  neces.sary  unlo  that  principle,  must  be 
understood  to  oblige  by  the  authority  of  the  Supreme  Le- 
gislator, whose  law  this  is.  For  he,  that  has  made  us  and 
made  our  natures,  has  made  this  law  that  is  written  there. 

Therefore  this  law  is  an  inviolable  law,  and  most  deeply 
fundamental  to  all  that  we  have  contained  in  the  Bible  ; 
which  is  but  a  superadded  light.  Inasmuch  as  it  is  most 
Irue,  that  this  law  of  nature  doth  not  declare,  what  is  to 
be  done  by  apostate  and  lost  creatures  in  order  to  their  re- 
covery ;  therefore  a  supervening  light  is  needful.  The  law 
of  nature  wa.s  impressed  upon  the  mind  of  innocent  man, 
and  respected  his  innocent  slate.  But  then,  ihose  that 
were  obligations  of  duly  laid  upon  him  in  that  stale,  are 
incessant  obligations.  What !  will  God  say,  "  Because 
my  creature  has  made  a  defection  from  me,  shall  he  by 


612 


THE  OBLIGATIONS  TO 


Serm.  II. 


his  own  fault  excuse  himself  from  duty,  and  nullify  the 
obligation  of  my  law  1"  If  that  did  oblige  men  to  worship 
God,  and  oblige  societies  to  worship  him,  lesser  societies, 
supposing  there  had  been  such,  while  the  state  of  inno- 
cency  lasted ;  do  we  think,  that  that  obligation  is  taken  off 
by  sin,  by  men's  having  oii'ended  and  made  a  defection 
from  God  1  As  if  men  could  nullify  God's  laws  by  dis- 
obeying them.  And  therefore,  I  say  what  doth  by  the 
law  of  nature  appear  to  be  necessary,  will  equally  oblige 
our  practice,  as  if  it  were  in  so  many  express  words  in 
Scripture.  And  in  the  last  place,  I  propose  this  to  be 
considered  too, 

6.  That  it  is  a  master-piece  of  the  devil's  artifice,  to  op- 
pose the  means  of  our  direction  in  matters  of  practice  to 
one  another,  and  to  their  common  end.  And  they  are  most 
stupid  creatures,  who  will  suffer  themselves  to  be  befooled 
oy  him  in  this  matter.  A  great  artifice  of  the  devil  1  first 
to  go  about  to  oppose  the  light  of  nature,  that  is  simply  and 
truly  such,  (and  there  are  characters,  by  which  that  may 
be  discerned,  though  that  is  not  the  business  of  this  hour,) 
unto  Scripture  light;  and  then  to  oppose  one  piece  of 
Scripture  to  another  ;  and  then  to  make  it  be  thought,  that 
all  together  is  insufficient  to  the  true  end ;  or  else  to  set 
the  means  against  the  end.  This  is  a  great  design  that  he 
hath  been  driving,  ever  since  there  was  a  church  in  the 
world ;  and  to  engage  men  in  broils  and  disputes  upon 
such  seeming  oppositions  :  but  all  to  divert  the  practice  of 
what  was  really  most  necessary  unto  men's  serving  of 
God  in  this  world,  and  their  being  happy  with  him  in  the 
other  ;  and  then  to  represent  the  means  as  insufficient  to 
the  end,  and  by  consequence  as  opposite  ;  as  if  all  together 
would  not  serve,  because  one  alone  will  not.  As  indeed 
this  is  plain,  that  the  light  of  nature  alone  will  not  serve 
to  enable  a  man  to  glorify  God  as  God,  and  to  conduct  a 
man  to  a  final  felicity  in  him.  Therefore,  says  the  devil, 
"  It  is  of  no  use  at  all ;"  and  so  men  are  to  be  given  up  to 
enthusiasm.  Thus  he  imposeth  upon  one  sort  of  men. 
Again,  if  such  and  such  things  be  found  not  to  be  con- 
tained expressly  in  the  Scripture  revelation,  then  Scrip- 
ture revelation  alone  is  represented  as  insufficient ;  and 
thereupon  there  must  be  I  know  not  how  many  traditions 
and  inventions  of  men  pitched  upon,  to  supply  or  make  up 
the  defects  of  Scripture  ;  or  otherwise,  upon  pretence  of 
this  insufliciency,  the  end,  that  should  be  served  by  it,  is 
represented  as  impossible  to  be  served;  and  the  Scripture 
shall  be  pretended  to  throw  religion  out  of  the  world  be- 
cause it  is  no  sufficient  means  to  serve  it:  and  at  last  men 
shall  be  left  to  live  irreligiously,  according  to  the  disincli- 
nation and  bent  of  a  disaffected  heart. 

God  hath  not  left  us  altogether  "  ignorant  of  Satan's  de- 
vices;" and  "  in  vain  is  the  net  spread  in  the  sight  of  any 
bird."  When  he  would  so  grossly  impose  upon  us  in  so 
plain  cases,  we  are  very  foolish  creatures,  sillier  than  the 
silliest  bird,  if  we  will  suffer  ourselves  to  be  beguiled  and 
imposed  upon ;  especially  as  to  such  parts  and  pieces  of 
our  religion,  as  upon  which  all  our  present  comfort  and 
welfare,  and  our  future  and  eternal  hopes,  do  so  immedi- 
ately depend.  It  would  be  great  folly  in  so  plain  a  case. 
Do  but  consider  a  little,  wherein  this  doth  appear  most 
plain,  so  that  every  one  may  understand  it  if^  he  will. 
Take  the  most  unquestionable  and  indisputable  things, 
that  lie  within  the  compass  of  natural  revelation,  and  that 
cannot  be  understood  to  serve  any  ill  purpose,  or  to  gratify 
any  corrupt  inclination  in  the  heart  of  a  man,  but  directly 
the  contrary;  take  these  natural  sentiments,  and  take  the 
whole  compass  of  Scripture  together  with  them  ;  and  here 
is  that,  which  in  point  of  rule  both  for  faith  and  practice 
is  every  way  sufficient  to  serve  its  end.  When  we  say, 
the  Scripture  is  a  complete  rule,  we  do  not  mean  as  severed 
and  cut  off  from  the  law  of  nature,  or  in  opposition  to  that, 
or  as  excluding  that ;  but  as  including  it ;  and  as  exclu- 
ding only  the  unnecessary  and  arbitrary  inventions  of 
men,  and  the  additious  that  they  think  fit  to  subnect  to  it. 
Take  the  Scripture,  in  conjunction  with  the  frame  of  most 
unquestionably  natural  dictates  and  sentiments  ;  aud  here 
we  have  an  entire  discovery  of  all  that  is  requisite  to  our 
acceptable  walking  with  God.  And  indeed  all  those  more 
essential  necessary  dictates  of  the  law  of  nature  are  con- 
tained in  the  Scripture.  But  there  are  many  things,  that 
*  Preached  December  17th,  1693. 


are  still  to  be  borrowed  from  thence,  which  may  respect 
the  matter  of  undetermined  circumstances;  and  circum- 
stances of  that  kind,  that  they  are  necessary  to  actions  to 
be  done.  Not  merely  unnecessary  circumstances.  For  if 
any  would  take  their  advantage  and  occasion  from  thence, 
to  devise  what  circumstances  they  please  ;  that  is  a  ground- 
less and  injurious  pretence.  There  can  be  no  action  done 
but  with  circumstances  ;  and  the  determination  of  some 
circumstances  is  necessary :  as,  it  is  impossible  for  an  as- 
sembly ever  to  meet  together,  if  they  do  not  agree  upon  a 
time  :  there  can  be  no  such  thing  as  social  worship,  if  the 
persons  that  are  to  associate  do  not  agree.  Such  a  circum- 
stance as  this  is  necessary,  because  there  cannot  be  wor- 
ship without  it.  But  for  unnecessary  circumstances,  which 
signify  nothing  to  the  work,  and  without  which  it  may  be, 
and  may  be  as  well  and  perhaps  better;  these  cannot  be 
fetched  from  the  law  of  nature.  But  from  the  law  of  na- 
ture I  can  fetch  this  circumstance  ;  if  I  be  obliged  to  wor- 
ship God,  then  I  must  find  some  time  for  it.  And  if  per- 
sons be  obliged  to  worship  God  together,  then  they  must 
find  some  time  to  come  together.  And  therefore  all  that 
is  substantial  in  religion,  though  a  great  deal  of  it  be  in  the 
law  of  nature,  you  have  it  over  again  in  Scripture.  And 
for  whatsoever  of  circumstance  is  necessary  unto  such  ex- 
ercises of  religion,  if  you  have  not  all  those  circumstances 
in  the  Scripture,  yet  the  law  of  nature  compared  with 
Scripture  will  oblige  you  to  find  out  fit  circumstances ; 
such  as  by  which  it  shall  be  possible  for  the  enjoined  duty 
to  be  done,  and  such  as  without  which  it  cannot  be  done. 

And  so  in  this  sense  the  Scripture  is  a  perfect  rule,  in 
opposition  to  unnecessary  inventions;  but  not  in  opposi- 
tion to  the  necessary  parts  of  the  law  of  nature,  or  what- 
soever that  is  necessarily  to  be  directive  to  us  in.  As,  if 
Scripture  say,  "  Worship  God  :"  the  law  of  nature  saith 
the  same  thing;  but  it  over  and  above  obligeth  me  to  cir- 
cumstance it  duly,  and  so  as  that  the  thing  designed  may 
be  possible  to  be  done.  And  if  both  together  do  lay  me 
under  an  obligation  to  this  or  that  part  or  kind  of  religion 
and  duty,  my  obligation  will  be  indisputable  and  indispen- 
sable hereupon. 

These  preparations  being  laid,  we  shall  (God  willing) 
go  on  hereafter  to  evince  to  you  the  obligation  that  is  upon 
us  to  family  worship;  on  the  governors  of  families  to  take 
care,  that  it  be  set  up;  and  to  oblige  those  under  their 
charge  to  concur  ;  and  their  obligation  spontaneously  and 
willingly  to  concur. 


SERMON  II.* 


Because  I  lay  a  great  stress  in  the  argument  before  us 
upon  the  law  of  nature,  as  you  may  see  by  what  hath  been 
already  offered  ;  it  may  be  requisite,  before  I  proceed  upon 
the  forelaid  grounds  to  the  proofs,  that  I  should  obviate 
some  things  which  may  arise  in  the  minds  of  some  or  other 
concerning  this  law. 

Objection.  It  may  be  said  :  "  To  lay  a  weight  in  this 
matter  upon  the  law  of  nature,  is  to  lay  it  upon  the  most 
uncertain  thing  in  all  the  world.  Who  can  tell  what  the 
law  of  nature  is?  How  obscure  and  dark,  how  dubious 
and  mutable,  a  thing  doth  it  seem  to  be ;  depending  with 
one  man  upon  this  or  that  apprehension  or  fancy  or  incli- 
nation, and  with  other  upon  another  V  To  this  I  would 
say  as  follows, 

'1.  The  law  of  nature,  as  it  lies  in  the  minds  of  men,  is 
a  mightily  shattered  thing.     But, 

2.  It  is  not  equally  obscure  in  all  things. 

3.  In  reference  to  what  !  design  to  appeal  to  it  in,  it  is 
most  clear  and  indisputable ;  and  I  shall  lay  a  weight  and 
stress  upon  it  no  where  else,  but  where  it  is  so. 

4.  As  to  what  relates  to  this  matter,  religion  and  the 
worship  of  God  in  general,  and  which  we  shall  afterwards 
have  occasion  to  deduce  and  draw  down  to  family  worship; 
it  is  so  very  plain,  that  is,  the  general  is  so  plain,  that  I 
mav  be  as  sure  what  the  law  of  nature  is  in  the  case,  as  I 
may  be  that  contradictions  cannot  be  true.    For  the  wor- 


Serm.  II. 


FAMILY  RELIGION  AND  WORSHIP. 


613 


ship  of  God  OT  religion  doth  carry  that  in  it,  the  assertion 
or  affirraaiion  whereof  must  as  necessarily  exclude  the 
contrary,  as  one  proposition  must  exclude  another  contra- 
dictory to  it. 

For'  instance.  When  I  worship  God,  my  worshipping 
of  him  dolh  imply  these  affirmations  in  it;  that  he  is 
supreme,  that  he  is  the  best  of  beings,  that  all  things  do 
depend  upon  him,  that  I  have  my  own  absolute  depend- 
ance  upon  him,  that  in  his  favour  stands  my  life,  that  his 
displea.sure  and  anger  towards  me  not  reconciled  must  be 
a  mortal  and  destructive  thing  to  me.  My  declining  or  re- 
fusing to  worship  him  implieth  all  the  contrary  negations. 
If  the  former  affirmations  he  true,  (and  the  conscience  of 
everv  man  may  be  appealed  unto,  whether  they  be  not 
true,)  the  contrary  negations  can  no  inore  be  true,  that  is, 
the  contradictory,  than  it  is  possible  for  the  same  thing  to 
be  true  and  false. 

So  little  do  we  need  to  be  at  an  uncertainty  or  in  a  sus- 
pense, what  the  law  of  nature,  as  we  shall  refer  to  it,  is. 
It  is  nothing  else,  but  that  essential  reference  between  God 
and  his  creatures,  which,  upon  the  supposed  existence  of 
both,  is  necessarily  and  unavoidably,  whether  I  think  of  it, 
yea  or  no.  It  is  not  an  uncertain  or  mutable  thing;  it 
doth  not  depend  upon  my  thinking  or  not  thinking  of  it. 
Whether  I  think  or  think  not,  whether  I  sleep  or  wake; 
if  God  is  and  I  am,  such  obligations  must  lie  upon  me 
necessarily  and  unalterably  in  this  .state  of  the  case.  That 
is,  there  are  these  things  to  be  considered  in  God  ;  and  such 
really  is  the  stale  of  things  between  him  and  me,  that  I 
cannot  but  be  under  such  obligations.  And  therefore  it  is 
vain  to  suppose  that  the  law  of  nature  in  these  respects  is 
an  arbitrary  and  changeable  thing.  It  is  no  more  change- 
able, than  the  essential  references  must  be  between  God 
and  me,  while  he  exists,  and  I  exist ;  so  that  I  cannot  make 
these  obligations  to  be  by  my  thinking  of  them,  nor  can  I 
unthink  them  into  nothing. 

And  when  we  therefore  read  of  the  law  of  nature  as  a 
law  written  in  us,  as  the  apostle's  expression  is;  that  must 
suppose  it  to  have  been  before  it  is  written,  that  is,  in  order 
of  nature  before.  For  what  is  it  that  is  written  t  Some- 
thing that  was  before,  at  least  in  the  order  of  nature. 
Those  mutual  references  must  be  between  Grod  and  us, 
which  are  only  founded  upon  our  own  natures.  They  had 
a  pre-existence ;  that  is,  whether  there  be  any  such  impres- 
sion upon  me  or  no;  if  it  remain,  or  if  ii  be  blotted  out, 
that  doth  not  nullify  the  obligations  between  me  and  my 
Maker.  And  if  those  obligations  do  unalterably  and  in- 
dispensably lie  upon  me  in  reference  to  myself,  it  will  be 
a  very  easy  deduction,  when  we  come  to  that,  to  show  that 
they  must  lie  upon  me  also,  in  reference  to  those  that  I  am 
concerned  for.  And  hereupon,  though  after  the  apostle  we 
call  this  a  "  law  written  in  our  hearts,"  we  must  consider 
it  as  antecedent  to  that  impression.  Cicero,  a  heathen, 
calls  it  non  scripla  scd  nata  lex,  a  law  born  with  us  ;  which 
results  from  the  very  existence  of  such  a  creature,  of  such 
a  nature,  related  to  the  Supreme  Being  as  his  offspring,  or 
one  that  hath  immediately  been  raised  up  out  of  nothing 
by  him. 

But  now  upon  all  this,  such  preparatories  being  forelaid, 
we  shall  proceed  to  the  proof  of  what  hath  been  asserted ; 
that  is, — That  it  is  incumbent  upon  the  governors  of  fami- 
lies to  take  care  that  there  be  such  a  thing  as  family  reli- 
gion preserved  and  kept  up  in  their  families  as  such. — We 
must  here  note  to  you,  that  by  the  exercises  of  religion  in 
families,  we  do  not  mean,  that  all  the  exercises  of  religion 
must  be  there ;  that  every  instituted  Christian  ordinance 
can  have  place  in  a  family.  We  do  not  intend  that,  un- 
less in  such  families  as  may  be  also  churches  ;  as  we  read 
of  some  such  in  Scripture.  But  we  mean  such  exercises 
of  religion,  as  a  family  is  the  capable  seat  and  subject  of; 
as  it  is  of  those  parts  of  merely  natural  worship,  which  are 
wont  to  be  referred  to  that  head  ;  as  prayer,  comprehend- 
ing confession  of  sin,  and  thanksgiving  for  mercies ;  and 
instruction,  the  endeavour  of  knowing  and  of  being  ac- 
quainted with  the  mind  and  will  of  God,  touching  what  we 
are  to  believe  concerning  him,  and  touching  what  we  are 
to  do  in  a  way  of  duty  towards  him.  These  are  things 
■which  lie  within  the  compass  of  natural  worship. 

It  is  true,  that  there  are  instituted  ordinances  of  worship 
besides,  (as  even  these  mentioned  are  instituted,  as  weU  as 
43 


natural,)  that  do  belong  to  a  certain  specified  seat  and  sub- 
ject ;  to  wit,  such  and  such  societies,  which  the  very  insti- 
tution itself  doth  characterize  and  notify  as  the  apt  and 
convenient  seat  and  subject  of  such  worship.  Those  I  do 
not  speak  of.  But  that  such  parts  of  worship,  that  have 
been  spoken  of,  which  are  natural  as  well  as  instituted,  viz. 
praying  to  God,  and  instruction  in  the  matters  that  con- 
cern us  towards  him,  do  belong  to  families  jis  such,  I  shall 
labour  to  evince  and  make  out  to  you.  And  I  shall  en- 
deavour to  do  this,  partly  upon  ratvtnal,  and  partly  upon 
scriptural  grounds.  And  I  shall  do  it  in  reference  to  these 
two  things: 

I.  To  the  substance  of  family  religion ;  that  there  ought 
to  be  such  a  thing  as  family  religion,  containing  those  two 
substantial  parts  that  I  have  mentioned.     And, 

II.  To  the  frequency  thereof;  when  and  how  often  such 
and  such  acts  and  exercises  of  religion  ought  to  be  per- 
formed. 

I.  That  there  ought  to  be  such  a  thing  as  family  religion, 
made  up  of  the  mentioned  parts,  family  prayer,  and  family 
instruction. 

First,  I  shall  labour  to  make  out  this  to  you  upon  rational 
grounds.  And  to  that  purpose  I  shall  give  you  one  gene- 
ral argument, — from  the  notion  of  religion  generally  con- 
sidered ; — which,  as  such,  must  be  understood  to  carry 
with  it  a  double  respect, — 1st,  to  its  object — the  great  God ; 
and  2dly,  to  its  subject — a  reasonable  or  intelligent  crea- 
ture, or  a  collection  of  such,  by  whom  it  is  to  be  perform- 
ed. Under  the  former  notion,  or  in  the  former  reference, 
it  is  to  be  looked  upon  as  a  duty  to  him,  to  whom  I  per- 
form it,  or  such  and  such  exercises  of  it.  Under  the  latter 
notion,  it  is  to  be  looked  upon  as  a  thing  necessary  for 
ourselves,  for  our  own  welfare  and  advantage,  present  and 
eternal. 

The  former  notion  doth  not  extinguish  or  exclude  the 
other.  But  it  showeth,  how  admirably  God  hath  con- 
nected things,  even  in  their  natures;  and  with  how  tender 
regard  to  his  creatures,  that  shall  continue  in,  or  that  shall 
be  reduced  to  an  obediential  or  governable  state  and  pos- 
ture towards  him :  that  they  cannot  do  what  is  for  his  ho- 
nour and  glory,  but  they  must  be  promoting  their  own  true 
interest  at  the  same  time  and  by  the  same  thing;  that  as 
religion  is  a  homage  to  the  Eternal  Being,  a  debt  that  the 
reasonable  nature  ought  to  pay  him  ;  so  it  is  as  to  ourselves 
a  means  to  refine  our  spirits,  to  purge  them  from  terrene 
dross;  in  the  acts  and  exercises  of  which,  we  converse 
with  the  best  of  beings,  the  most  pure,  the  most  glorious, 
the  most  vital ;  and  so  derive  an  enlivening  and  purifying 
influence  into  our  own  souls.  These  notions  are  not  in- 
consistent, or  exclusive  of  one  another.  But  the  Aulhor 
of  our  beings  hath  so  kindly  ordered  the  state  of  thing^  be- 
tween himself  and  us,  that  that  w'hich  sums  up  all  our  duty 
sums  up  all  our  felicity  too.  Love  to  God  ;  this  sums  up  all 
that  we  are  to  do,  and  all  that  we  are  to  enjoy.  By  one 
and  the  same  love,  we  vitally  do  all  that  can  be  done  by  us 
in  point  of  duty,  and  vitally  enjoy  all  that  can  be  enjoyed 
by  us  in  point  of  felicity.  Therefore  wonder  not,  that  there 
shcmld  be  these  two  references  of  religion,  that  belong  to 
it  in  itself  most  abstractly  considered,  so  that  we  cannot 
consider  or  form  a  notion  of  it,  but  we  must  involve  both 
of  these ;  for  it  must  be  performed  to  some  one,  and  by 
some  one.  There  can  be  no  such  thing  as  vital  religion, 
but  it  must  be  tenninated  upon  God,  and  subjected  in  our- 
selves ;  and  so  cannot  but  have  these  distinct  references 
with  it.     Hereupon  then, 

I.  Consider  religion  according  to  the  former  reference, 
as  a  homage  to  God;  and  if  it  be  found  equally  to  be  a 
homage  to  him  from  a  family,  as  it  is  from  a  single  person, 
then  the  obligation  to  family  religion  will  be  indispensable 
and  indisputable  upon  this  ground.  We  shall  con.sider, 
how  this  obligation  as  to  persons  doth  arise,  that  is,  to  pay 
such  a  continual  homage  to  God  as  religion  includes  antl 
involves  in  it. 

l.st.  As  he  is  the  7>wst  excellent  of  all  beings,  so  there  is 
an  obligation  to  worship  him,  or  to  bear  a  religious  dispo- 
sition and  affection  of  .•^oul  towards  him.  That  name  of 
Grod,  which  includes  all  divine  excellencies  and  perfections 
in  it,  "  is  exalted  above  all  blessing  and  praise,"  Neh.  ix.  5. 
Hence  it  is  consequent,  that  my  capacity  measures  my 
obligation.    And  I  pray  consider  that;  and  let  your  own 


614 


THE  OBLIGATIONS  TO 


Serm. IL 


thoughts,  as  you  hear  it,  examine  it.  If  the  Divine  name, 
comprehensive  of  all  excellencies,  be  exalted  above  all 
blessing  and  praiNc;  then  1  can  never  go  beyond  what  I 
owe  in  point  of  homage  thereunto.  And  therefore  it  can- 
not be,  but  that  capacity  must  measure  obligation.  If  I 
air  capable  of  doing  so  much  in  a  way  of  homage  to  the 
supreme  and  most  excellent  Being,  I  am  bound  to  come 
up  to  that.  If  I  can  do  more,  I  must  still  do  that  more; 
and  so  on  still ;  because  this  blessed  name  is  exalted  above 
all  blessing  and  praise.  If  I  have  a  capacity  then  in  my 
own  person  to  do  any  thing  in  a  way  of  duty  towards  this 
most  excellent  Being,  whereunto  therefore  I  owe  that  duty; 
whatsoever  that  capacity  of  mine  extends  to,  I  am  to  serve 
and  glorify  him  according  lo  the  utmost  of  it.  And  if  I 
am  10  be  considered,  not  only  in  my  own  single  personal 
capacity,  but  as  the  head  of  a  family  also;  then,  if  capa- 
city do  measure  obligalion,  I  am  to  do  all  that  in  me  lies, 
that  he  may  have  as  much  honour  from  my  family,  as  he 
is  to  have  from  me;  because  it  is  as  much  owing,  and  I 
Jan  never  over-do  in  point  of  duty  towards  him,  in  what- 
ever capacity  I  stand. 

Suppose  then  my  single  capacity  to  be  indeed  improved 
to  serve  and  glorify  him,  but  that  1  neglect  the  other ;  may 
not  he  come  and  say,  "  There  is  another  capacity  in  which 
you  stand,  pray  what  do  you  for  me  in  that  t  Do  you  owe 
me  no  duty,  a.s  you  are  the  master  of  a  family,  and  have 
the  care  of  others  upon  you'!  Both  you  and  tho.se  for 
whom  you  are  concerned  owe  me  duty  in  that  capacity; 
and  you  are  concerned  to  see  that  that  duly  be  done,  by 
reason  of  the  authority  that  you  have  over  ihem,  and  the 
obligation  that  you  can  subordinalely  lay  upon  them." 
This  is  implied  in  the  text;  "As  for  me  and  my  hou.se, 
we  will  serve  the  Lord."  He  supposeth  that  capacity  in- 
herent in  him,  that  he  could  not  only  do  such  duly  or  ser- 
vice himself,  but  that  he  could  oblige  tho.se  that  were  under 
his  care. 

Now  where  is  that  man,  that  dare  stand  forth  and  say, 
"  It  is  true  I  owe  all  the  homage  I  am  capable  of  perform- 
ing for  my  own  person,  to  that  most  excellent  of  all  beings, 
because  he  is  most  excellent,  and  because  his  name  is  far 
exalted  above  all  blessing  and  praise ;  but  my  family  owes 
him  nothing,  or  I  owe  him  nothing  for  my  family  f" 
Whereas  you  are  in  the  capacity  of  a  governor  of  a  family, 
as  well  as  in  a  single  capacity ;  and  may  do  .still  more  to 
glorify  that  name  in  your  family  capacity,  than  you  could 
do  in  the  other  alone;  but  while  there  is  a  capacity  unan- 
swered of  glorifying  the  most  excellent  Being,  an  obliga- 
tion must  remain  upon  me  lo  answer  it,  since  I  can  never 
here  exceed  or  even  come  up  to  what  he  deserves. 

'2dly,  The  obligation  to  religion  ariseth  also  from  our 
dependance  upon  the  Divine  Being  for  our  first  and  for  our 
continued  being,  as  he  is  our  Creator,  and  our  continual 
Preserver,  and  consequently  our  Owner.  And  can  any 
man  say,  "God  hath  created  me,  but  he  hath  not  created 
mine  I  He  continually  preserves  and  sustains  me,  but  he 
doth  not  preserve  and  sustain  mine  !"  But  if  I  owe  him 
my  all,  upon  account  of  my  own  dependance  on  him,  for 
my  being,  and  for  my  hoped  and  ex|)ected  well-being,  pre- 
sent and  eternal  •,  is  not  the  case  so  with  my  family  also  1 
Is  he  not  the  Proprietor  and  Owner  of  that,  as  well  as  of 
myself?  Who  would  not  tremble  lo  say,  "  God  hath  no  in- 
terest in  my  family,  no  right  there  ?"  And  if  he  hath  an 
interest  and  propriety  there,  shall  he  not  be  owned  and 
have  a  homage  paid  him  by  my  family  as  such  1  And  I 
being  a  certain  sponsor  for  them,  and  set  over  them,  am 
bound  to  do  all  that  in  me  is,  that  the  obligation  upon  them 
be  answered  as  well  as  that  personally  upon  myself 

3dly,  The  dueness  of  religion  as  a  homage  to  God,  may 
be  further  argued  from  the  very  nature  of  man ;  not  only 
with  reference  to  personal,  but  to  domestical  religion,  as  he 
is  naturally  not  only  a  reasonable,  but  a  sociable  creature. 
As  he  is  a  reasonable  creature,  so  he  owes  religion  as  a 
homage  to  him,  who  has  been  the  Author  of  this  rational, 
intelligent  nature  to  him.  As  he  is  a  sociable  creature,  so 
he  owes  social  religion,  or  worship  in  society;  and  in  that 
society  first,  wherein  he  is  first  capable  of  rendering  it,  that 
is,  in  his  family.  This  obligation  lies  upon  him,  and  is 
always  first  to  be  answered.  There  was  social  worship  in 
tamilies  before  there  could  be  other  social  worship.  And 
that  obligation,  if  it  lay  once,  lieth  always  upon  the  same 


sort  of  persons.  As  God  hath  made  me  a  creature  apt  for 
society,  and  hath  cast  me  into  such  societies,  I  am  obliged 
to  worship  him  in  them,  by  the  very  law  of  my  own  na- 
ture. 

4thly,  This  debt  of  religion  to  God,  even  as  from  a 
family,  is  to  be  argued  from  the  very  conslilulion  of  fami- 
lieb.  They  are  divine  plantations  settled  by  God  himself, 
for  this  very  end  and  purpose,  to  be  nur.series  of  religion 
and  godliness.  If  God  be  the  Author  of  such  a  consutu- 
tion,  and  if  religion  be  the  end  for  which  he  hath  purposely 
constituted  them,  then  certainly  there  ought  to  be  iamily 
religion  and  godliness,  p'or  the  former,  nothing  is  plainer. 
"God  setteth  the  solitary  in  families,"  Psalm  Ixviii.  6. 
God  hath  so  provided,  that  men  should  not  live  single  and 
apart  in  this  world  in  an  ordinary  course ;  but  he  hath 
so  staled  things,  that  they  must  be  united  and  meet  to- 
gether first  in  families.  And  he  in  his  providence  makes 
so  many  single  persons  to  be  so  and  so  related,  as  to  con- 
stilute  a  family.  And  what  will  he  have  these  families 
fori  Plainly  lo  be  seminaries  of  religion.  And  see,  how 
his  design  lor  that  purpose  may  be  evinced.  If  the  most 
fundamental  relation  in  a  family,  the  conjugal  relation, 
be  for  that  end,  and  was  appointed  by  God  lor  that  end, 
then  certainly  the  family  must  be  in  the  design  of  its  con- 
stitution set  up  for  that  end  ;  but  the  former  is  plain.  The 
fundamental  relation  in  the  family  was,  that  God  might 
have  out  of  it  a  godly  seed ;  as  the  original  constitution  of 
families  is  referred  to  in  Mai.  ii.  15.  "Did  not  he  make 
one"  for  one  at  first  ■?  "And  wherefore  one  1  That  he 
might  seek  a  godly  .seed."  He  did  not  design  the  original 
constitution  of  that  fundamental  relation,  by  which  man- 
kind was  to  be  continued  and  propagated  in  this  world, 
only  that  there  might  be  a  continual  descent  of  human 
nature;  but  that  religion  might  still  be  transmitted  from 
age  to  age.  And  this  design  of  his  he  never  quits.  For  is 
it  a  suppo.sable  thing,  that  his  creature,  by  revolting  from 
him,  and  sinning  against  the  obligalion  of  that  law, 
which  was  naturally  and  primarily  laid  upon  him  as  he 
was  such  a  creature,  should  be  capable  thereby  of  nullify- 
ing God's  constitution,  or  making  such  obligation  to 
cease  1 

Nothing  then  can  be  plainer,  than  that,  if  God  have  ap 
pointed  families  to  be  nurseries  of  religion  from  age  to  age 
in  this  world,  there  must  then  be  such  a  thing  as  family 
religion.  Olhetwi.se  why  should  he  seek  such  a  godly  seed 
out  of  human  families,  more  than  out  of  the  cells  of  wild 
beasts,  if  there  were  no  such  thing  as  religion  and  godli- 
ness designed  by  him  to  be  kept  up  in  families  1  How  shall 
godliness  spring  up  with  human  nature  in  families,  if  there 
be  no  such  thing  as  family  godliness  carefully  maintained 
and  kept  up  in  the  several  exercises  of  it  there  1 

Thus  far  the  obligation  unto  religion,  as  it  is  a  debt  to 
God,  and  equally  concerning  families  as  persons,  may  be 
plainly  inferred  from  roUonal  grounds ;  and  that  these 
things  were  not  unapprehensible  to  men,  even  by  natural 
light ;  though  they  depend  not  thereupon ;  for  whether 
we  understand  this  or  understand  it  not,  this  truly  is  the 
state  of  the  case.  But  that  the  thing  hath  such  a  founda- 
tion in  nature,  may  be  collected  hence,  that  they  who  have 
had  no  other  light  than  merely  natural,  have  apprehended 
an  obligation  upon  them  to  family  religion.  For  other- 
wise how  came  it  to  pass,  that  besides  their  temple  wor- 
ship, among  the  pagans  they  had  their  lares,  their  permles, 
to  worship  in  iheir  families,  their  family  and  domestical 
gods,  as  they  called  them  1  Whence  came  it  to  pass,  that 
Laban  had  his  gods  in  his  house,  which  were  carried 
away  from  him  by  Rachel  1  Whence  was  it,  that  Micah 
had  his  idol  in  his  house,  and  his  domestical  priest  lo  ma- 
nage religion  in  his  family  1  As  in  Judg.  xviii.  you  have 
the  story  at  large,  from  ver.  14.  But  you  may  say,  "  All 
this  was  but  idolatry." 

But  then  I  would  appeal  to  your  reason  or  any  man's 
else  ;  in  the  room  and  stead  of  what  stood  Ihal  idolatry'? 
Was  it  to  be  supposed,  that  it  must  stand  in  the  room  of 
irreligion,  or  in  the  room  of  no  religion  7  Or  did  it  only 
stand  in  the  stead  of  true  religion  1  Let  any  man  answer 
by  the  rules  of  reason  and  conscience,  when  he  considers 
this  case.  Here  was  idolatrous  worship  in  families  among 
wilder  pagans  ;  they  had  their  lares,  their  penales.  What 
was  to  be  in  the  room  of  this  1   Or  what  was  this  to  be  in 


Serm.  hi. 


FAMILY  RELIGION  AND  WORSHIP. 


615 


the  room  of?  Was  it  to  be  in  the  room  of  no  religion,  cr 
of  true  religion  1  Sure  il  must  be  in  the  room  of  ti^ue  reli- 
gion; and  that  it  had  supplanted.  It  did  not  stand  in  the 
room  of  no  religion,  or  no  religion  was  not  to  be  the  thing 
which  should  succeed  it,  if  this  idolatrous  worfhip  were  to 
be  removed  out  of  such  families. 

So  may  this  matter  be  argued  concerning  family  reli- 
gion and  the  dueness  of  it ;  if  you  consider  religion  in 
general  as  a  homage  owing  to  God,  and  equally  owing  to 
him  from  a  family  as  from  single  persons;  and  to  which  a 
single  person,  if  he  be  also  a  master  of  a  family,  is  equally 
obliged  for  itiem  as  for  himself  to  do  the  utmost  that  he 
can,  that  it  should  be  rendered  to  God  as  a  debt  to  the 
Divine  Majesty. 


SERMON  III.' 

To  prove  that  there  ought  to  be  such  a  thing  as  family 
religion,  it  hath  been  proposed  to  consider  both  the  ra- 
tioTwl  and  the  scriptural  grounds,  upon  which  it  stands. 

First,  For  the  former,  the  rational  grounds  of  it,  we 
have  chosen  to  insist  upon  one  general  argument  from  the 
nature  of  religion  ;  which,  as  hath  been  observed,  is  to  be 
considered  under  a  twofold  notion,  both  of  which  it  na- 
turally involves ;— as  a  homage  to  God,  and— Hi;  an  advan- 
tage to  men.— If  it  be  found  in  this  double  reference  to 
concern  men  in  families  as  such,  then  it  ought  upon  both 
accounts  to  have  place  there. 

1.  We  have  already  considered  it  for  this  purpose  in  the 
former  reference,  as  a  homage  to  God.  Proceed  we  now 
to  the  other  branch. 

2.  Consider  religion  as  an  advantage  to  men.  And  if 
upon  that  account  too,  the  reason  of  the  thing  doth  as  much 
reach  my  family,  as  it  doth  myself;  then  family  religion 
ought  to  be  inferred  upon  me  as  a  charge,  as  an  obligation 
necessarily  incumbent,  as  well  as  personal  religion.  Plain 
it  IS  that  religion  is  the  greatest  advantage  to  a  man  that  he 
IS  any  way  capable  of  Do  not  we  know,  that  he  is  an  un- 
done, lost  creature,  separate  from  God,  havingnothing  to  do 
with  God  %  It  is  by  religion,  that  he  comes  to  have  to  do  with 
trod.  He  neither  trusts  him,  nor  loves  him,  nor  feareth  him 
nor  delighleth  in  him,  if  there  be  no  religion;  for  these  are 
all  the  essential,  vital  parts  of  it.  And  therefore  religion 
as  n  IS  that  by  which  I  have  to  do  with  God,  is  necessary 
lor  me.     And  it  is  necessary  for  mine,  as  much  as  for  me 

And  a  twofold  consideration  will  evince  tons  the  ob- 
ligation that  must  lie  upon  family  governors  to  introduce 
and  to  keep  up  religion  in  their  families,  upon  this  ac- 
count, as  a  neces.sary  advantage  to  them;  namely,  pofcv- 
vM  love,  and  paternal  fidelity.  When  I  say  patenuil 
It  IS  not  as  if  I  would  confine  the  duty  as  owing  from  a 
parent  to  a  child  onlv.  For  the  notion  of  paternal  goeth 
further  Every  family  governor  is  a  pater-familial  m  a 
sort  a  father  unto  the  whole  family ;  as  a  prince  is  a  father 
to  the  whole  community  which  he  governs  And  so  it  is 
a  sort  of  paternal  love  and  paiernalfidelity,  that  he  oweth 
and  IS  chargeable  with  in  reference  to  the  whole  family 
who  IS  the  head  and  governor  of  it.  Whereupon  it  is,  that 
duty  among  all  relatives  is  summed  up  in  the  fifth  com- 
mandment. Honour  thv  father  and  thy  mother  "  We  must 
thereupon  understand  it  to  be  implict,  that  all  superiors  are 
signified  by  fatherand  mother,  and  all  inferiors bv  childrei; 
the  implied  opposite  term.     Hereupon  then  I  sav  that      ' 

1st,  PaternaUor,;  doth  oblige  the  governor  of'a  familv 
the  patir-famiaas,  to  take  care,  that  family  religion  do  ob- 
tain in  his  family,  as  it  is  a  necessary  advantage  to  them 
1  he  thing  speaks  itself  so  plainly,  that  I  need  not  insi.st  upon 
It;  but  on.y  direct  your  thoughts  thereupon  to  the  con- 
trary, mat  you  mav  .see,  with  how  odious  and  fri<'htful  a 
visage  tnat  viVl  look.  If  paternal  love  do  oblige  and  would 
prompt  to  such  a  care  of  a  family,  as  that  religion  may  ob- 
tain and  ta^e  fKace  among  them,  as  a  necessary  advantage 
which  t^iey  cannot  want ;  then  the  contrary  unto  tMs 
must.speaj  in  the  root  the  contrary  unto  love-  and  that 
^^n'^^.l"""'.!  be  the  most  horrid  thing  in  this  ca,se  that 
can  be  thought,  that  is,  cruelty  unto  the  very  height.  For 
*  Preached  December  24, 1693. 


as  this  love  speaks  tenderness,  mercifulness,  compa,ssion 
to  the  .souls  of  men,  tliat  I  cannot  endure  to  see  them 
perish  in  ignorance  of  God,  and  estrangement  from  him 
and  neglect  of  him;  the  contrary  must  needs  speak  the 
most  horrid  and  the  most  barbarous  cruelty;  as  if  a  man 
should  say,  and  not  care  if  it  was  written  in  his  forehead, 
"  I  mind  not  what  becomes  of  the  souls  of  men  that  are 
committed  to  my  charge,  I  care  not  whether  they  be  saved 
or  perish,  whether  they  be  happy  or  miserable  to  all  eterni- 
ty." With  how  horrid  and  frightful  a  visage  doth  this  look, 
only  to  represent  and  slate  the  matter  just  as  it  is  !  And,' 
2dly,  Paternal _/Srfe/;/j/  doth  oblige  to  it  also.  For  there 
IS  a  trust  committed  by  the  great  and  universal  Lord  of  all 
to  every  master  of  a  family,  over  them  that  are  under  his 
charge ;  and  in  reference  to  them  he  is  a  trustee.  It  is 
virtually  said  to  every  one,  by  the  Divine  law  and  pro- 
vidence compared  and  put  together;  "I  constitute  thee 
my  trustee  m  reference  to  this  part  of  mankind,  as  many 
as  are  collected  and  gathered  into  thy  family,  and  belong 
to  It,  whether  naturally  or  by  accession;  ihey  are  thy 
charge,  I  intrust  them  to  thee."  Thereupon,  as  hath  been 
noted  to  you  tormerly,  from  1  Tim.  v.  8.  He  that  doth  not 
provide  lor  his  own,  and  especially  for  those  of  his  own 
house,  hath  denied  the  faith,  and  is  worse  than  an  infidel 
The  word  is  very  emphatical,  „p,„„er;  he  that  doth  not  use 
his  mind  and  forethought  about  the  aflfairs  and  concerns  of 
his  family.  Let  it  be  but  according  to  common  reason 
con.^idered,  how  far  that  providing  for  one's  own  must  ex- 
tend. And  to  say,  that  one  that  doth  ii  not  is  worse  than 
an  infidel,  is  to  .say,  that  infidels  even  by  the  light  and  law 
ol  nature  may  be  directed  to  do  much,  in  reference  to  the 
care  of  their  families  in  matters  of  religion.  As  is  intima- 
ted by  what  was  noted  to  you  the  last  lime  about  their  lares 
and  their  peimtes,  their  household  gods  to  worship  in  fami- 
lies, besides  the  worship  which  they  used  to  pay  in  the 
temples;  and  whereof  you  have  instances  in  Laban's  and 
in  Micah's  lamilies.  And  whereas  it  may  be  obvious  to 
say,  "But  this  was  all  hut  idolatry:"  this  must  indeed  be 
confessed  to  be  true.  But  what  was  to  be  in  the  room  ol 
that  idolatry  1  Sure  true  religion,  and  not  irreligion  !  So 
that  room  should  have  been  filled  np.  And  no  man,  that 
doth  but  commune  with  himself  and  consult  his  owii  un- 
derstanding, can  allow  himself  upon  serious  thoughts  to 
think,  "  I  do  owe,  even  upon  account  of  a  trust  reposed 
in  me,  a  care  and  concern  about  the  outward  man  of  the 
several  individual  persons  of  mv  familv,  but  none  at  all 
about  their  souls ;  I  am  to  lake  care,  that  they  have  meat 
and  drink  and  all  necessaries  for  their  bodies,  but  about 
their  souls  I  am  to  take  no  care."  Men  will  know  one  day, 
that  they  owe  an  account,  and  a  severe  account  loo,  unto 
the  Author  of  all  nature,  if  they  allow  themselves  to  violate 
the  law  ol  nature;  which  is  not  an  arbitrary  thing,  doth 
not  depend  upon  the  minds  of  men,  or  what  they  think  or 
think  not.  But  whether  they  think  or  not,  the  nature  of 
things  alters  not;  but  God  will  be  a  God  still,  and  a 
creature  will  be  a  creature  still,  and  the  respects  the 
same  between  God  and  a  creature.  So  that  it  is  an 
idle  mistake  to  think,  that  the  law  of  nature  is  a  mutable 
thing.  Men  do  so  impose  upon  themselves,  merely  upon 
this  ground,  that  they  think  there  is  no  law  of  nature  but 
what  exists  in  men's  minds  ;  whereas  it  lies  even  in  the 
natureofthings,and  their  natural  references  toone  another 
It  is  to  be  considered  in  its  objective  state,  before  it  be  con- 
sidered in  its  subjective.  Those  respects  that  result  be- 
tween one  thing  and  another,  and  especially  between 
Creator  and  creature,  will  be  unalterably  the  same  what- 
soever is  or  is  not  in  our  minds.  ' 

And  so  whether  you  consider  religion  as  a  homage  to 
God,  or  as  an  advantage  to  man,  you  see  the  obligation 
that  will  lie  upon  men  either  way  unto  family  religion 
But  then,  according  to  the  method  proposed. 

Secondly,  I  come  to  evince  to  you  the  substance  of  the 
thing,  that  there  ought  to  be  family  religion,  from  scrip- 
ture grnwncls.     And, 

I.  I  shall  Labour  to  establish  the  general  foundation  npon 
such  grounds;  namely,  that  there  is  a  charge  lyin"  upon 
the  governors  of  families  to  take  care,  that  there"  be'such  a 
thing  as  family  religion;  that  there  may  be  no  shiftin" 
here;  bnt  that  they  may  know  where  the  obligation  pr£ 


GIG 


THE  OBLIGATIONS  TO 


Sehm.  II. 


marily  lies,  and  where  ihe  fault  lieth,  if  it  be  not  answered  : 
that  it  is  incumbent  upon  heads  of  families,  to  settle  and 
keep  on  foot  religion  in  them. 

1st,  If  there  be  a  power  given  them,  there  is  a  care  lying 
upon  them.  These  two  will  answer  one  another.  But 
they  have  a  power  given  them.  The  station  of  .superiority, 
wherein  God  halh  set  them,  speaks  that.  "Honour  thy 
father  and  thy  mother."  In  reference  to  the  inferior  rela- 
tives of  the  family  they  have  a  governing  power:  and  if 
there  is  a  duty  to  be  paid  ihem,  then  there  is  a  power 
wherewith  they  are  invested,  that  renders  them  the  due 
objects  thereof.  Therefore  the  great  Gud  himself,  speak- 
ing of  himself  as  inve.'ited  with  such  capacities,  and  per.son- 
atmg  the  governor  of  a  family,  saith,  (IMalac.  i.  6.)  "  A 
son  honoureth  his  father:  I  am  a  lather,  where  is  the 
honour  due  to  me  hereupon"!  A  servant  f,;areth  or  reve- 
renceth  his  master;  I  am  a  master,  wliere  is  my  rever- 
ence V  Therefore  there  is  an  honour  and  reverence  due 
to  fathers  and  masters  as  such,  and  Iherefore  a  power  con- 
ferred upon  them ;  and  with  a  power  a  care  cannot  but 
be  incumbent. 

■2dly,  How  otherwise  was  it  possible  for  Joshua,  as  here 
in  the  text,  to  undertake  for  his  family  as  well  as  himself! 
to  be  a  sponsor  for  them "!  "  But  as  for  me  and  ray  house, 
we  will  serve  the  Lord." 

3dly,  How  comes  it  to  pass,  that  Abraham  is  so  highly 
commended  for  this,  and  his  example  recommended,  that 
he  would  command  his  household,  that  they  should  keep 
the  way  of  the  Lord  "!  that  he  should  use  an  authority, 
and  lay  an  obligation  upon  them  to  keep  God's  ways,  that 
is,  no  doubt,  to  attend  upon  the  exercise  of  religion "! 

4thly,  If  there  were  not  such  a  charge  and  care  lying 
upon  a  family  master,  what  meaning  can  we  suppose  the 
wofds  of  the  fourth  commandment  should  have "!  "  Thou 
shall  remember  to  keep  holy  the  Sabbath-day,  thou,  and 
thy  son,  and  Ihy  daughter,  and  thy  man-servant,  and  thy 
maid-servant,  and  even  the  stranger,"  a  lodger.  Whence 
is  this,  that  such  a  charge  should  be  laid  upon  the  pater- 
familias ?  though  as  is  commonly  and  very  aptly  observed, 
it  dolh  comprehend  together  the  conjugal  relatives,  who 
are  spoken  to  but  as  one  person.  These  two  are  one  :  and 
then  the  other  relatives  in  the  family  ensue,  "  thy  son,  thy 
daughter,"  &c.  Yea,  and  if  there  be  a  stranger,  he  is  to 
partake,  if  in  the  provisions,  in  the  religion  of  the  family 
too.  And  I  remember  it  to  have  been  one  of  the  medita- 
tions of  Mr.  Fuller  in  his  miscellanies;  that,  having  had 
a  person  of  great  quality  one  night  lodged  under  his  roof 
as  a  stranger,  out  of  an  excess  of  modesty  he  forbore  the 
duties  of  his  family  that  night:  and  he  hath  a  penitential 
meditation  hereupon,  acknowledging  his  great  fault,  and 
making  very  solemn  resolutions  and  vows  never  to  be 
guilty  of  the  like  again;  but  if  any  one,  though  never  so 
great,  did  partake  in  the  provisions,  he  should  partake  in 
the  religion  of  his  family. 

But  that  this  charge  should  be  laid  upon  the  family 
master,  even  about  that  piece  of  religion,  the  observation 
of  the  Lord's  day ;  it  bespeaks  a  charge  from  God  incum- 
bent upon  the  paler-familias  in  reference  to  the  religion  of 
the  family. 

And  if  any  should  yet  pretend  to  have  a  doubt ;  I  would 
have  them  io  consider  the  matter  with  caution,  whether 
there  be  any  such  charge  lying  upon  them.  Truly  it  con- 
cerns men,  in  point  of  prudence,  to  beware  how  they  are 
shy  of  owning  an  authority  in  their  families;  for  if  you 
should  pretend  to  doubt  it,  you  would  teach  them  it  may 
be  to  doubt  and  to  deny  it  too.  and  so  make  yourself  to 
signify  nothing  in  your  family.  But  if  that  is  but  of  small 
concernment  to  you  ;  it  is  of  the  greatest  concern  imagin- 
able, in  reference  to  him  whom  you  represent,  and  with 
whose  authority  you  are  invested.  You  have  so  much  of 
the  power  of  God  lodged  and  seated  in  you;  and  it  is 
treachery  and  falsehood  to  the  great  Lord  and  Ruler  of 
the  world,  to  let  his  authority,  wherewith  he  hath  invested 
you,  be  neglected  and  slighted  and  trampled  upon,  or  not 
exerted  and  put  forth  to  the  uttermost  for  the  ends  of 
which  he  hath  ,so  seated  it. 

And  if  yet  any  should  think,  that  such  a  charge  is  not 
sufficiently  evinced  to  lie  upon  them ;  I  would  very  fain 
know,  in  reference  to  what  relative  of  the  family  you  think 
t  lieth  not  1    For, 


1st,  In  reference  to  the  conjugal  relatives,  they  are  joint 
partakers  therein  ;  and  there  is  a  duty  incumbent  upon 
both,  even  upon  the  inferior  relative,  especially  in  case  of 
the  other's  absence  or  indisposition.  But  it  lieth  supreme- 
ly upon  him  that  is  first  in  that  relation,  who  is  required  to 
dwell  with  his  wife,  even  as  a  man  of  knowledge,  accord- 
ing to  knowledge;  (1  Pet.  iii.  7.)  implying  therefore,  that 
he  hath  a  charge  even  in  reference  to  her.  And  it  is  his 
great  iniquity,  if  he  do  not  labour  to  render  himself  capable 
to  discharge  it;  to  add  to  her  treasury  of  knowledge  of 
divine  things,  that  concern  her  God-ward.  They  are  to 
be  mutual  helpers  one  to  another,  in  reference  to  the  con- 
cernments of  their  souls  and  a  future  state,  and  to  the  joint 
duty,  which  they  owe  to  the  Author  of  their  beings,  as  par- 
lakers  together  "  of  the  grace  of  life."  But  the  charge 
lieth  chiefly  here,  (though  it  be  mutual  towards  one  an- 
other,) upon  the  superior  relative;  though  each  is  also  to 
endeavour  to  the  uttermost  the  saving  of  the  other's  soul, 
"  What  knowest  thou,  O  wife,  whether  thou  shall  save  thy 
husband'!  or  how  knowest  thou,  O  man,  whether  thou 
shall  save  thy  wife'!"  1  Cor.  vii.  16.  Both  are  as  it  were 
to  engage  to  their  uttermost  in  an  endeavour  to  save  one 
another's  souls. 

'2dly,  In  reference  to  children,  there  can  never  be  any 
doubt ;  who  are  sprung  from  you,  in  reference  to  the  .souls 
of  whom  you  have  a  special  charge  lying  upon  you.  It  is 
true,  you  did  not  make  their  souls;  there  is  another  Father 
of  their  spirits.  You  are  the  fathers  of  their  flesh,  not  of 
their  spirits:  as  these  two  are  contradistinguished  in  Heb. 
xii.  9.  But  you  are  the  means  of  those  .souls  coming  into 
union  with  mortal  flesh,  and  of  bringing  them  into  a  world 
of  snares  and  temptations  dangerous  to  their  souls.  Can 
it  then  be,  that  you  should  be  exempt  from  care  and  con- 
cern in  reference  to  their  souls  1 

3dly,  As  to  servants,  God  hath  charged  them  to  obey 
you.  He  hath  most  expressly  directed  you  to  command 
them  equally,  as  knowing  yourselves  to  be  under  a  com- 
mand, that  you  have  a  Master  in  heaven,  and  are  to  com- 
mand them  for  his  ends  and  purposes.  Nothing  is  plainer, 
if  you  look  to  Eph.  vi.  Col.  iii.  and  iv.  1  Tim.  vi.  where 
these  relative  duties  are  spoken  of  So  that  they  come  by 
contract,  as  your  children  do  by  nature,  under  your  com- 
manding and  governing  power  and  authority.  And  that 
power  infers  care,  and  principally  about  their  souls.  I 
could  appeal  to  any  master  of  servants  in  such  a  case.  Do 
you  expect,  that  your  servants  should  serve  you  only  with 
their  hands "!  Do  you  not  expect  they  should  serve  you 
with  their  minds  and  understandings,  as  well  as  their 
limbs  ?  Sure  then  their  inward  man,  their  souls,  are  to  be 
cared  for  by  you,  as  well  as  their  outward  man,  their 
bodies.  You  would  not  have  them  to  do  you  only  such 
service  as  you  can  receive  from  a  beast ;  and  therefore  yon 
are  to  take  care  of  their  spirits,  as  well  as  their  brutal  part. 

So  much  I  reckoned  it  was  necessary  to  lay  down  here 
upon  Scripture  grounds,  to  clear  our  foundation,  that  there 
is  such  a  thing  as  a  charge,  a  care  lying  upon  governors 
of  families  over  the  families  which  God  hath  intrusted 
them  with,  to  keep  up  religion  there.     Hereupon, 

2.  We  shall  proceed  to  give  you  proof  upon  Scripture 
grcmnds,ihs.l  there  ought  to  be  in  particular  those  two  parts 
of  family  religion  maintained  and  kept  up  by  them,  upon 
whom  this  care  and  charge  hath  been  evinced  to  lie ;  to 
wit,  family  instruction,  and  family  prayer.  And  we  shall 
endeavour  to  evince  both, 

1st,  From  such  scriptures,  as  either  command  the  one 
or  the  other  of  these,  in  such  terms  as  that  it  may  be  dis- 
cernible that  Ihe  obligation  will  reach  to  families;  that  is, 
to  the  family  governors  in  reference  to  the  family:  either 
express  precepts ;  or  virtual  precepts,  such  pa.ssages  as 
some  way  imply  and  infer  precepts,  and  are  so  applicable, 
or  from  whence  inferences  may  be  collected  and  drawn. 
As, 

[l.J  For  family  instruction.  You  have  a  most  express 
command  upon  masters  of  families,  that  they  shall  teach 
the  substance  of  religion  to  them  who  are  under  their  care : 
nothing  can  be  plainer  than  those  words  in  Deut.  vi.  After 
this  was  given  in  charge  in  general,  (which  contains  all  re- 
ligion in  it,)  ver.  5,  G.  "  Thou  shall  love  the  Lord  thy  God 
with  all  thine  heart,  and  with  all  thy  soul,  and  with  all 
thy  might:  and  these  words,  which  I  command  thee  this 


Serm.  III. 


FAMILY  RELIGION  AND  WORSHIP. 


617 


day,  shall  be  in  thine  heart."  Then  it  follows,  ver.  7.  "  And 
Ihou  shalt  teach  them  diligently  unto  thy  children,  and 
shall  talk  of  them  when  thou  sittest  in  thine  house,  and 
when  thou  walkest  by  the  way,  and  when  thou  liest  down, 
and  when  thou  risest  up."  Observe  what  they  were  to 
teach  them;  the  substance  of  religion,  all  comprehended 
in  the  lov-e  of  God,  which  is  the  fulfilling  of  the  law: 
"  Thou  shalt  love  the  Lord  thy  God,  &c.  And  these 
words,"  and  all  that  may  be  referred  thither,  to  that  great 
and  all-comprehending  topic,  "thou  shalt  teach  and  dili- 
gently teach  thy  children."  Children  means  the  family, 
as  we  noted  to  you  before  ;  an  apt  synecdochical  expres- 
sion, as  pater-familias  is  the  head  of  the  whole  family. 
'■  And  thou  shalt  teach  them,  when  thou  sittest  in  thine 
house."  It  is  true,  there  are  other  occasions  to  be  taken  : 
but  this  speaks  a  stated  teaching,  to  have  times  on  purpose 
to  collect  and  gather  the  family,  and  to  set  oneself  in 
the  authority  of  a  family  master,  and  there  instruct  and 
teach  those  under  his  care  and  charge,  in  the  great  sub- 
staniials  of  religion.  You  have  the  same  thing  inculcated 
in  Deut.  xi.  19. 

And  more  general  precepts  of  the  same  kind  are  appli- 
cable plainly  enough  unto  this  purpose.  As,  when  we  are 
required  to  '■  exhort  one  another,"  and  to  do  it  "  daily, 
while  it  is  called  to-dav,  lest  any  be  hardened  through  the 
deceilfulness  of  sin,"  Heb.  iii.  13.  And  to  have  the  word 
of  Christ  dwelling  richly  in  us,  that  we  may  leach  and  ad- 
monish one  another.  Col.  iii.  16.  How  obvious  is  it  to 
any  one  of  common  sense  to  infer,  that  if  I  owe  this  occa- 
sionally unto  a  fellow-Christian,  I  owe  it  statedly  to  my 
own  family  ?  If  there  were  no  such  express  precept,  and 
a  man  had  this  to  allege  in  the  judgment  of  the  great  day. 
Lord,  thou  gavest  me  no  command;  suppose  there  were 
no  such  positive  commands,  as  those  in  Deuteronomy, 
and  that  in  Proverbs,  for  instructing  and  training  up  chil- 
dren in  the  way  they  should  go :  suppose  such  general 
precepts  as  those  just  mentioned  were  alleged  to  any  man 
in  the  great  day,  "  You  knew  well  enough,  that  it  wa.s  a 
duty  lying  upon  you  towards  any  fellow-Christian,  a.s  there 
was  occasion,  to  teach  and  exhort  and  instruct  him  ;  and 
he  was  under  the  same  obligation  towards  you  ;  had  you 
not  reason  and  understanding  enough  to  make  an  infer- 
ence, that  if  you  owe  so  much  to  another  occasionally, 
you  must  owe  much  more  statedly  to  your  own  ■?"  What 
could  a  man  say,  if  this  were  urged  upon  him  from  the 
tribunal  of  the  Supreme  Judge'? 

[2.1  For  family  prayer,  such  general  precepts,  as  the 
Scripture  is  full  of,  are  capable  enough  of  application  to 
this  particular  ca.se.  And  we  owe  so  much  to  God,  yea  to 
ourselves,  to  our  own  nature,  as  we  are  creatures  endued 
with  a  reasonable  nature,  as  to  make  the  inference.  That 
is,  that  when  we  are  charged  to  pray  with  all  prayer  and 
with  all  supplication,  we  collect  hence;  sure  it  cannot  be 
said,  that  family  prayer  is  no  prayer. 

And  it  is  a  very  observable  thing,  though  I  have  not 
found  it  observed,  to  this  purpose;  that  in  those  several 
places  of  Scripture,  where  the  duties  of  domestical  relatives 
are  largely  spoken  of,  immediately  thereupon  there  is  a 
charge  given  about  prayer,  or  sonie  mention  of  prayer. 
Thus,  afler  the  apostle  had  directed  in  the  5th  and'6lh 
chapters  to  the  Ephesians,  Ye  wives,  carry  it  so  and  so  to 
your  htisbands,  and  ye  husbands  to  your  wives ;  ye  children 
to  your  parents,  and  parents  to  children ;  ye  servants  to 
masters,  and  masters  to  servants ;  and  after  some  directions 
given  to  arm  ourselves  for  spiritual  conflicts,  he  imme- 
diately subjoins,  (chap.  vi.  18.)  "  Praying  always  with  all 
prayer  anti  supplication."  So  in  Col.  iv.  2.  just  after  a 
summary  of  the  several  duties  of  family  relatives,  follows 
this  exhortation,  "Continue  in  prayer;"  implying,  that 
there  must  be  a  continued  course  of  family  prayer  between 
these  several  family  relations,  or  else  allis  in  vain  and  to 
no  purpose.  And  when  the  apostle  Peter  had  given  like 
directions,  all  is  enforced  upon  this  consideration,  that 
"the  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears 
are  open  unto  their  prayers,"  1  Pet.  iii.  12.  Be  sure  you 
do  so  and  so,  and  let  your  consideration  be  orderly  and 
regular,  as  ever  you  expect  your  prayers  should  be  answer- 
ed, that  in  your  families  shall  from  time  to  lime  be  put  up. 

And  if  to  pray,  when  there  is  occasion,  with  other 
^Christians  be  highly  recommended  by  our  Saviour  himself, 


as  more  grateful,  and  likely  to  be  more  successful,  when 
"  two  or  three  are  met  together;"  if  to  do  so  with  any  two 
or  three  he  so  recommended,  then  most  of  all  with  those  of 
our  own  family  ;  because  with  them  the  occasions  are  more 
frequent,  and  may  more  easily  be  had,  and  the  obligation 
is  deeper  and  stronger  ;  as  any  man,  that  considers  what 
it  is  to  have  a  family,  and  to  have  a  charge  lying  upon 
him  in  reference  thereto,  cannot  but  apprehend. 

But  beside  direct  precepts;  either  referring  to  a  family 
in  particular,  or  enjoining  both  family  instruction  and 
family  prayer  to  fellow-Christians  in  general,  which  must 
be  more  obligatory  in  reference  to  those  with  whom  we 
have  a  particular  concernment;  besides  these,  I  say, there 
are  virtual  precepts,  or  rules  extendable  unto  this  case,  that 
may  with  great  cogency  and  evidence  of  reason  be  applied 
to  it;  which  suppose  matter  of  precept  in  the  case. 

As,  when  the  religion  of  families  is  spoken  of  as  matter 
of  Divine  acceptance;  that  implieth  it  to  be  agreeable  to 
God's  preceptive  will,  without  which  nothing  could  be 
acceptable.  As  when  it  is  spoken  by  way  of  encomium, 
that  "the  voice  of  joy  and  salvation  is  in  the  tabernacles 
of  the  righteous;"  (Psal.  cxviii.  15.)  the  solemnities  ol 
religion  there  are  most  manilestly  intended.  Go  to  the 
dwelling  of  a  righteous  man,  and  there  you  may  hear  the 
voice  of  rejoicing  and  prai.se;  it  belongs  to  a  righteous  man 
as  such,  therefore  it  cannot  be  the  common,  carnal  rejoicing 
of  the  wicked  that  is  there  meant ;  but  it  must  be  a  holy, 
religious  thanksgiving  and  praising  of  God  ;  which  is  but 
a  .synecdochical  expression  of  all  the  other  parts  of  his 
worship:  as  if  he  had  said,  "  You  may  so  distinguish  the 
houses  and  tabernacles  of  the  righteous  and  unrighteous. 
You  may  pass  the  unrighteous  man's  dwelling,  and  there 
you  hear  swearing  and  blaspheming  of  God,  it  may  be 
higher  jollity  than  in  the  other  ;  but  in  the  other  you  hear 
the  voice  of  joy  and  salvation ;  God  is  owned  and  taken 
notice  of" 

So  again,  when  we  are  told,  what  complacency  God  doth 
differently  take  in  the  solemnities  of  his  own  worship, 
(Psalm  Ixxxvii.  2.)  "  The  Lord  loveth  the  gates  of  Zion, 
more  than  all  the  dwellings  of  Jacob."  He  is  more 
honoured  and  glorified  by  the  public  solemnities  of  wor- 
ship ;  and  therefore  doth  take  more  complacency  in  them. 
Yet  there  is  a  complacency  he  also  takes  in  the  worship 
performed  in  the  several  habitations  of  his  people.  Why 
doih  God  love  the  gatesof  Zion,  more  than  all  the  dwellings 
of  Jacob,  but  only  because  there  was  the  seat  of  more 
public,  .solemn  religion  I  But  wOien  it  is  said,  he  loveth 
them  more,  it  is  intimated  that  he  loveth  the  dwellings  of 
Jacob  too;  and  upon  the  same  account,  because  every 
such  dwelling  was  to  be  looked  upon  as  a  seat  of  religion. 
For  Zion  was  loved  and  delighted  in  under  no  other  no- 
tion, and  the  several  dwellings  of  Jacob  are  delighted  in 
under  the  same  notion  ;  though  less,  as  they  are  less  pub- 
lic and  solemn. 

And  again,  threatenings  and  menacesdo  imply  precepts, 
for  violations  of  which  they  are  given  out.  As  that  terrible 
one,  Jer.  x.  25.  Pour  out  thy  fury,  thine  indignation,  upon 
the  heathen  that  know  thee  not,  and  upon  the  families  that 
call  not  upon  thy  name.  It  is  an  imprecation;  but  what 
is  imprecated  by  an  inspired  person,  is  denounced  by  that 
God  that  inspires  him.  It  is  very  true  indeed,  that  families 
are  frequently  taken  in  a  larger  sense,  sometimes  they 
signify  nations ;  but  both  being  put  together  in  that  te.yi,  it 
is  manifestly  the  design  of  the  Holy  Ghost  to  notify  lo  us 
irreligious  families,  composing  and  making  up  irreligious 
nations.  For  what  is  a  profane,  carnal  nation  and  people 
made  up  of?  Heathen  and  nations  are  all  one.  When 
nations  then  are  first  mentioned,  and  afterwards  families; 
it  is  plain  they  are  mentioned  as  conslittrent  parts  of  athe- 
istical, ungodly,  and  irreligious  nations.  And  when  it  is 
said,  "Pour  out  thy  fury  upon  such;"  it  signifies  a  de- 
nunciation of  Divine  fury  upon  such.  Dismal,  horrid 
clouds  of  wrath  hang  over  such  families,  that  will  be  dis- 
charged in  terrible  destructive  storms. 

But  beside  what  maybe  thus  collected  from  precepts, 
which  are  expressly  so,  or  virtual,  implied  ones  ;  we  shall 
proceed  to  evince  this  to  you, 

2dly,  From  recommended  examples  in  Scripture ;  ex- 
amples in  reference  to  one  or  the  other,  or  both  of  those 
partsof  family  religion  already  mentioned,  family  instruc- 


Cl8 


THE  OBLIGATIONS  TO 


Serm.  III. 


tion,  or  family-prayer.  And  one,  or  the  other,  or  some- 
times both  tc^elher,  we  find  recommended  examples  of,  as 
ancient  as  we  have  any  records  whatsoever. 

The  religion  at  first,  that  began  so  early  in  the  world, 
fhat  of  sacnfiemg,  which  could  never  be  without  invoca- 
tion, could  but  be  domestical;  whether  you  look  back  as 
high  as  Abel,  or  look  forward  at  your  leisure.  Do  but  pe- 
ruse the  short  history  of  Abraham,  Isaac,  and  Jacob,  in  all 
their  several  commorations  and  commigrations ;  you  hear 
of  their  settling  no  where,  or  removing  no  whither,  but 
there  was  presently  an  allar  built  for  worship,  and  for  call- 
ing on  ihe  name  of  the  Lord.  You  have  a  -treatise  on 
tho.se  passages,  called  "  A  Family  Altar,"  written  by  a 
worthy  .servant  of  Christ,  Mr.  Oliver  Heywood  ;  which 
would  be  of  singular  use  for  those  who  have  a  mind  to 
peruse  a  short  book  on  this  subject.  You  read  of  two  al- 
tars set  up,  in  one  chapter,  upon  a  twofold  removal  of  that 
great  saint  Abraham :  at  such  a  place  he  piicheth,  and 
there  he  builds  an  altar;  and  by  and  by  to  such  a  place  he 
removes,  and  there  he  places  an  altar  for  calling  on  the 
name  of  the  Lord,  for  the  solemn  worship  of  his  family, 
Gen.  .xii.  7,  8.  So  you  find  it  afterwards  to  be  with  Isaac 
and  Jacob  in  their  removals,  or  in  their  settlings,  this  way 
or  thai,  or  in  this  place  or  that. 

That  instance  also  of  Job  is  very  considerable  to  this 
purpose;  who,  in  the  absence  of  his  sons  and  daughters 
offers  sacrifices  for  them.  Job  i,  5.  Which  could  never 
be  unaccompanied  with  solemn  invocation  and  calling 
upon  God.  And  thus,  it  is  said,  he  did  continually.  It  was 
a  stated  course  with  him;  he  did  not  omit  it  when  they 
were  absent;  for  he  must  be  understood  to  have  a  great 
family  about  him  even  then.  And  it  is  implied  to  have 
been  his  stated  course,  whether  his  children  were  with  him 
or  not ;  he  kept  up  a  course  of  family  religion  all  along. 

That  action  of  David,  though  I  do  not  find  it  taken  no- 
tice of  by  others,  seems  to  me  to  be  mighty  observable  to 
this  purpose  ;  that  in  the  history  given  us  of  his  bringing 
home  of  the  ark  to  the  place  which  he  had  appointed  for 
it,  we  find  how  greatly  he  was  transported  with  the  so- 
lemnity of  that  action  and  undertaking.  But  when  all  that 
was  over,  which  was  public  and  solemn,  we  are  told,  that 
he  retired  at  length  to  bless  his  household,  2  Sam.  vi.  20. 
He  went  home  to  bless  his  household.  Nothing  is  more 
probable,  than  that  this  wa-s  a  stated  course  with  him; 
and  that  he  had  so  contrived  and  ordered  the  work  of  that 
public  solemnity,  as  that  it  might  not  interfere  with  the 
worship  of  his  family;  and  therefore,  amidst  all  the  great 
pompous  triumph,  wherein  he  was  more  publicly  engaged, 
upon  this  accouni  he  bethinks  himself;  "Well,  now  my 
hour  of  prayer  is  come  at  home ;"  and  so  the  matter  was 
prudently  ordered,  that  that  solemnity  being  over,  he  might 
return  home  to  perform  the  ordinary  duty  that  was  to  be 
done  there,  that  is,  to  bless  his  household,  and  call  upon 
the  name  of  the  Lord  there.  If  you  compare  this  with  that 
which  was  his  declared  resolution,  in  Psal.  ex.  2.  "  I  will 
behave  myself  wisely  in  a  perfect  way ; — I  will  walk  within 
my  house  with  a  perfect  heart;"  "  I  will  keep  an  even 
steady  course,  there  shall  be  no  baulks,  no  ups  and  downs 
in  ray  way  in  ray  family  ;"  undoubtedly  meaning  a  way  of 
religion.  If  you  compare,  I  say,  that  resolution,  with  his 
sudden  bethinking  himself,  when  he  had  been  engaged  in 
that  great  solemnity  but  now  mentioned,  "  Now  the  time 
is  come  that  I  must  go  home  and  bless  my  house  ;"  it  ap- 
pears to  have  been  a  staled  thing  with  him. 

If  from  thence  you  look  further  to  that  great  instance  of 
Daniel ;  when  he  was,  though  a  great  prince  in  another 
land,  yet  an  exile  from  his  own ;  and  that  terrible  and  se- 
vere interdict  was  published,  that  for  thirty  days  no  man 
should  pray  to  God  or  man,  but  to  the  prince  of  those 
countries  only;  (a  snare  purposely  laid  for  Daniel's  life;) 
you  read,  that  he  went  on  in  his  course,  as  he  was  wont 
to  do,  as  it  is  expressly  said ;  and  no  doubt  but  those 
wretched  conspirators  against  his  life  knew  his  course, 
otherwise  they  could  not  have  laid  this  snare  for  him.  And 
how  should  they  know  it  1  It  is  said,  Dan.  vi.  10.  He 
went  into  his  house,  and  his  windows  being  open  in  his 
chamber  toward  Jerusalem,  he  kneeled  upon  his  knees 
three  times  a  day,  and  prayed,  and  gave  thanks  unto  his 
God,  as  he  did  aforetime.  It  was  a  stated  course  with  him. 
And  that  this  must  be  family  prayer,  and  the  ordinary  re- 


ligion of  his  household,  is  the  most  reasonable  supposition 
imaginable.  For  otherwise,  if  it  were  secret  closet  prayer, 
how  should  it  be  known  to  have  been  his  course  before  ^. 
and  how  should  they  be  able  to  accuse  him  now'?  But 
consider  him  as  a  great  prince  in  a  foreign  country,  and  as 
having  a  family,  and  how  heroic  and  generous  a  resolution 
he  had  taken  up,  and  with  how  holy  a  fortitude  and  brave- 
ry of  spirit,  to  own  God  against  that  insolent  decree  of 
the  wicked  creatures  who  would  arrogate  that  honour  to 
the  prince  that  was  only  due  to  God:  considering  all 
these  things,  it  is  with  the  greatest  reason  imaginable  to  be 
supposed,  that  this  was  a  stated  course  with  him  of  family 
religion.  He  resolved,  that  his  worship  should  be,  as  it 
was  aforetime,  open  in  his  house.  And  thereupon  Ihe  ad- 
vantage was  taken  against  him. 

The  instance  of  the  centurion  is  very  observable,  and 
observed  by  many,  in  Acts  x.  2.  He  is  said  to  be  a  devout 
man,  a  religious  man,  that  feared  God,  (that  is  an  ordinary 
expres.sion  to  signify  worship ;  he  was  a  worshipper  of 
God,)  with  all  his  house.  He  was  a  worshipping  person, 
and  his  family  a  worshipping  family:  "And  he  prayed 
unto  God  alway."  Afterwards  you  read  in  the  chapter, 
that  at  ihe  time  when  the  angel  appeared  to  him,  he  was 
praying  in  his  house,  (ver.  30)  house  being  put  for  house- 
hold, as  is  ordinary.  He  was  praying  in  his  family  in  his 
ordinary  course;  and  there  he  had  the  benign  appearance 
of  that  kind  mes.senger  from  heaven,  to  direct  him  to  the 
way  by  which  he  might  come  to  a  more  distinct  know- 
ledge of  the  Mediator,  and  of  worshipping  God  in  Christ. 
According  to  the  light  he  had,  and  the  sincerity  that  God 
had  given  him  in  proportion  thereunto,  his  acceptance 
above  was  declared  before.  But  God  resolved  to  help 
him,  in  the  method  and  way  which  he  most  approved, 
unto  more  distinct  notices;  .and  these  he  is  directed  how 
to  come  by,  even  at  the  time  when  he  was  engaged  in  his 
domestic  performances  of  religion  in  his  hoase. 

We  need  not  further  to  insist  for  the  eviction  of  this 
truth  in  the  general,  that  there  ought  to  be  such  a  thing  as 
family  religion.  It  were  easy,  if  necessary,  to  add  to  all 
these  considerations,  (and  it  ought  to  have  some  weight,) 
the  accounts  that  we  otherwise  have  of  the  practice  of  the 
primitive  church,  in  those  earlier  times  of  it  whereof  we 
have  any  account,  since  Ihe  completing  of  the  canon  of 
Scripture,  Thai  is,  we  are  told  by  some  of  the  ancients, 
and  in  some  of  the  early  centuries,  of  the  twofold  social 
prayer  that  was  in  common  use  among  them,  family  prayer 
and  church  prayer,  or  prayer  in  their  church  assemblies. 
We  are  told,  what  things  they  were  wont  to  insist  upon  in 
prayer.  Besides  the  spiritual  blessings,  which  they  con- 
tinually and  daily  sought,  and  apprehended  them.selves  to 
need,  they  were  wont  to  pray  for  the  lives  of  the  emperors 
that  ruled  over  them,  though  they  were  then  pagans.  And 
this(saith  that  ancient  author)  was  their  constant  practice, 
both  in  their  prayers  in  public  assemblies,  and  in  their  own 
houses. 

Having  gone  through  what  I  thought  fit  to  offer  in  proof 
of  the  substance  of  family  religion,  that  there  ought  to  be 
such  a  thing;  I  shall  only  hint  this  to  you  for  a  close  :  That 
the  great  thing,  which  will  either  facilitate  or  obstruct  a 
general  compliance  with  the  mind  of  God  in  this  matter, 
will  be  the  consideration  that  men  shall  have  of  their  fami- 
lies, that  is,  whether  they  will  consider  them  as  constitu- 
tions for  this  world,  or  for  the  world  to  come.  If  you  can 
but  agree  with  yourselves,  under  which  of  these  notions 
to  look  upon  your  families ;  accordingly  your  compliance 
with  the  mind  of  God  in  this  matter  will  either  be  facile 
or  difficult. 

It  is  true,  we  are  to  have  a  very  distinct  consideration  of 
the  nature  of  societies,  from  the  ends  of  them.  There  are 
societies,  that  in  their  design,  and  consequently  in  their 
nature,  are  purely  civil;  and  others,  that  in  their  design, 
and  con.sequently  in  their  nature  and  constitution,  are 
purely  sacred.  Of  the  former  sort  are  kingdoms  and  na- 
tions and  incorporate  towns,  and  the  like ;  they  are  in  their 
very  nature,  because  they  are  from  their  ends,  purely  civil 
There  are  those  that  are  purely  sacred,  as  churches;  the 
very  end  and  design,  upon  which  they  are  collected,  is  wor- 
ship and  religion.  But  now  families  are  the  elements  of 
both  these  sorts  of  societies ;  that  is,  both  churches  and 
commonwealths  are  made  up  of  families.  Therefore  both 


Serm.  IV. 


FAMILY  RELIGION  AND  WORSHIP. 


619 


these  must  meet  in  a  family,  religion,  and  civil  and  secu- 
lar business ;  for  the  other  societies,  some  whereof  are 
purely  sacred,  others  purely  civil,  do  arise  out  of  families. 
Persons  are  elements  of  families;  families  are  the  ele- 
ments, of  which  both  churches  and  kingdoms,  or  common- 
wealths, are  composed  and  made  up.  And  as  the  one  sort 
of  these  is  purely  civil,  the  other  purely  sacred ;  that  which 
is  elementary  unto  both,  must  be  both.  And  therefore 
now,  when  any  come  to  turn  this  matter  in  their  thoughts, 
"  I  am  the  head  of  a  family  ;  but  what  sort  of  society  is  my 
family  1  Is  it  made  purely  for  this  world,  or  for  the  world 
to  come  1"  Sure,  where  the  consideration  of  both  worlds 
meet,  the  other  world  should  be  superior  or  uppermost ; 
and  therefore  all  things  must  be  measured  there  with  sub- 
serviency and  reference  to  that.  But  if  any  will  say,  "  No; 
families  are  made  only  for  this  world  :"  then  I  would  ask, 
What  is  the  world  made  fori  Is  it  made  fornothingi  Or 
is  it  made  for  itself,  to  centre  in  itself,  and  to  be  its  own 
end  1  You  can  never  avoid  it,  but  that  families  must  be 
supremely  and  ultimately  made  for  the  other  world  ;  and 
then  they  are  made  for  religion  principally  and  chiefly. 
And  no  man  can  behave  himself  well  in  any  station  or  re- 
lation in  a  family,  that  doth  not  let  this  thought  lie  deep 
in  his  mind ;  "  My  family,  as  well  as  others,  is  a  consti- 
tution made  for  religion,  as  well  as  for  other  businesses; 
and  principally  for  that  noblest  business:  for  where  both 
meet,  that  must  certainly  be  principal." 


SERMON  IV.* 

In  speaking  of  family  religion,  the  method  proposed 
was,  to  evince  the  obligation  to  it,  in  reference  to  the  sub- 
stance of  the  thing,  and  then  in  reference  to  the  frequency 
of  it.  > 

I.  To  the  substance  of  the  thing;  that  there  ought  to  be 
such  a  thing  as  family  religion.  The  two  last  discourses" 
have  been  employed  in  the  proof  of  this.  We  proceed  to 
speak  somewhat  also, 

II.  To  the  more  doubted  frequency  of  such  religious 
exercises,  as  lie  within  the  compass  of  families,  or  where- 
of families  are  to  be  the  stated  seats :  how  often,  or  at 
what  seasons,  such  family  worship  ought  to  be.  And  in 
reference  to  this, 

F'irst,  I  would  suggest  some  few  things,  byway  of  pre- 
paration.    As, 

1.  That  it  will  greatly  concern  us  all  to  get  an  habitual 
spirituality  inwrought  into  the  temper  of  our  souls,  in  or- 
der to  our  making  a  right  judgment  of  this  matter ;  when, 
at  what  time,  how  often,  we  ought  to  apply  ourselves  to 
the  e-icercises  of  such  family  religion.  If  there  be  a  frame 
of  spirit  suitable  to  the  general  rules  of  practical  religion 
and  godline.s.s,  the  determination  of  this  matter  will  be  very 
easy.  But  if  there  be  a  prevailing  carnality,  nothing  will 
be  more  diflicult.  And  let  me  in  this  but  appeal  to  your 
own  reason,  to  that  common  understanding  that  belongs 
to  us  as  we  are  an  intelligent  sort  of  creatures :  that  is, 
you  would  be  loath  in  other  instances  to  commit  any  cause, 
wherein  you  are  concerned,  especiallv  if  your  all  were 
concerned  in  it,  to  the  judgment  of  an  enemy,  if  you  could 
help  it.  But  "  the  carnal  mind  is  enmity  against  God ;" 
not  only  an  enemy,  but  enmity  itself  And  I  beseech  you, 
do  you  think,  that  an  enemy  to  God  can  be  your  friend  1 
Therefore  let  not  a  carnal  mind  make  a  judgment  in  this 
case  ;  whatsoever  you  do,  let  it  not  be  judged" by  that  mea- 
sure ;  but  labour  to  get  an  habitual  spirituality  inwrought 
into  your  souls,  and  then  the  judgment  of  this  case  will  lie 
very  easy. 

2.  We  should  look  upon  family  religion,  not  merely 
under  the  notion  of  a  duty,  and  as  imposed  ;  but  as  a  pri- 
vilege and  a  singular  vouchsafement  of  grace,  that  there 
may  be  such  a  thing;  that  God  will  be  invocated,  or  even 
mentioned  in  our  families,  in  the  families  of  such  wretched 

*  Preaclipd  December  31.  1693.  a  See  paw  613.  &c. 

b  Si  quia  aut  privaliis  aut  piiblicus.  eomm  (nempi^  dmiiium)  decreto  non  ste- 
lent,  aacrificiia  interdicuiit.  H»c  pir^na  apud  eos  eat  eravissima.  Quibiis  ita 
eai  uiterdictum,  ij  numero  imptomm  ac  Boelcraturum  liatwntur  ;  iis  oinnca  de- 


creatures  as  we,  who  inhabit  the  dark  and  dismal  region 
of  this  lower  world ;  that  God  will  have  worship  ascend 
and  go  up  to  him  from  off  our  earth,  and  out  of  our  houses 
and  families.  Look  upon  it  as  a  marvellous  vouchsafe- 
ment of  grace  ;  and  that  will  greatly  facilitate  the  determi- 
nation of  this  case  also.  And  nothing  can  be  more  oppro- 
brious to  us  than  not  to  think  so:  that,  when  God  doth  so 
far  vouchsafe  to  let  his  tabernacle  be  with  men  on  earth ; 
"  Every  tabernacle  of  yours  shall  be  my  tabernacle ;  if 
you  consent,  if  you  do  not  shut  me  out,  you  shall  no  where 
have  a  tabernacle  but  what  shall  be  mine  ;  1,  the  high  and 
lofty  One  that  inhabit  eternity,  am  content  to  cohabit 
with  you,  and  to  have  your  house  for  my  sanctuary." 
What  a  vouchsafement  is  this !  and  how  opprobrious  a 
thing  not  to  count  it  so ! 

'  It  hath  been  accounted  so,  even  in  the  very  pagan  world. 
A  divine  presence,  to  have  a  pritslo  numen,  a  mimen  at 
hand  and  ready,  how  great  a  privilege  hath  it  been  reck- 
oned !  In  the  dark  and  dismal  days  of  popery,  when  that 
hath  been  regnant,  what  a  terrible  thing  hath  it  been  ac- 
counted to  excommunicate  a  nation  ;  to  put  it  under  an  in- 
terdict, that  there  should  be  no  religion  in  that  nation ! 
Our  own  records  tells  us,  how  such  a  thing  hath  been  un- 
derstood and  resented  in  this  land  in  former  day.s.  And  if 
we  look  further  and  further  back  into  the  days  of  pagan- 
ism, I  remember  Ca^.sar  in  his  Commentaries  b  tells  us, 
that  the  ancient  Gauls  did  reckon  no  more  terrible  punish- 
ment could  be  put  upon  them,  than  to  be  interdicted  the 
sacrifices.  And  by  that  means  it  was,  that  their  Arch-fla- 
vuns  ruled  over  them;  they  were  mere  absolute  governors 
among  that  people,  because  if  they  would  not  be  pre- 
.scribed  to  and  clirected  by  them  in  every  case,  if  they 
would  not  suffer  them  to  take  up  all  controversies  among 
them,  they  would  presently  forbid  them  the  .sacrifices; 
than  which  no  penalty  was  reckoned  more,  nor  any  so 
grievous. 

Now  let  us  consider  the  matter  so.  What  if  instead  of 
being  bidden  to  pray  in  our  families,  we  should  be  forbit  - 
den  to  pray  in  them  1  Make  but  that  fearful  supposition, 
to  see  how  it  will  relish  with  you.  Suppose  there  should 
be  a  particular  interdict  upon  your  house;  suppose  by 
some  special  signification  of  the  mind  of  God  from  heaven 
it  should  be  said,  "  I  will  allow  all  the  neighbouring 
houses  to  call  upon  me,  but  I  will  have  no  worship  out  of 
vour  house  ;  let  all  the  rest  in  the  street  worship  me,  and 
1  will  hear  and  accept  them,  but  from  your  house  I  will 
accept  no  sacrifice,  I  will  hear  no  prayer."  What  a  terri- 
ble doom  were  this!  What  a  dark  and  horrid  cloud  would 
be  drawn  over  that  habitation,  if  it  should  be  said,  "  Here 
shall  be  no  prayer,  here  shall  be  no  mention  of  the  name 
of  God  !"  So  that,  as  in  a  like  case  represented  to  us  in 
reference  to  the  people  of  the  Jews,  the  poor  forlorn  mem- 
bers of  that  family  should  say,  "  We  may  not  make  men- 
tion of  the  name  of  the  Lord,"  Amos  vi,  10,  What  a  dis- 
mal thing  were  this!  Labour  but  to  get  your  souls  pos- 
sessed with  the  apprehension,  that  the  liberty  of  family 
worship  is  a  great  privilege;  and  let  that  be  forelaid  in 
your  minds,  when  you  come  to  determine  with  yourselves 
about  the  frequency,  how  often  we  shall  solace  ourselves 
with  this  gracious  vouchsalement  of  God  from  heaven  unto 
us.  Then  it  will  be  no  hard  thing  to  determine.  And 
take  this  also, 

3,  That  in  reference  to  the  determination  of  this  matter, 
the  same  consideration  is  to  be  had  of  family  religion,  that 
we  formerly  told  you  was  to  be  had  of  religion  in  general ; 
that  is,  that  it  ought  to  be  considered,  either  as  a  homage 
to  God,  or  as  an  advantage  to  ourselves.  And  so  it  will 
be  easy  hence  to  determine,  that  the  exercise  of  faniily 
religion  ought  to  be  so  frequent,  as  religion  considered 
under  this  twofold  notion  doth  require ;  as  frequent  as  a 
homage  to  God  is  to  be  paid,  and  as  our  own  spiritual  ad- 
vantage is  to  be  sought :  as  frequently  as  that  can  be  in 
consistency  with  the  other  necessary  affairs  of  human  life. 
For  indeed  nothing  is  plainer,  and  that  therefore  must  with 
less  hesitancy  be  granted,  than  that  nothing  can  be  at  that 
time  necessary,  when  that  which  is  inconsistent  with  it 


a  quid  ex  contapinne  i 


cediint,  adituni  eomm  sermonemquc  defugi  ,       ..  ,. 

modi  accipiant :  nenue  iis  netentibua  jug  reddiiur,  neque  bonos  uli'ua 
catua,    CiEsar.  deBeU.  Gallic.  L.  6.  sect  13.  edit.  Cler. 


620 


THE  OBLIGATIONS  TO 


Serm.  IV. 


is  truly  necessary.  That  must  be  aclfnowledged.  But 
then  there  is  a  great  deal  of  caution  to  be  used  in  judging 
of  this  necessity  that  shall  exclude  for  this  or  that  time  so 
great  a  thing  as  a  solemn  exercise  of  religion  out  of  a 
family.  It  must  be  a  great  thing,  that  shall  prevail  to 
exclude  that. 

But  let  me  ask  myself  the  question;  I  am  one  that  ow- 
eth  a  homage  to  God,  and  so  doth  my  family.  When  do  I 
not  owe  ill  And  when  doth  my  family  not  owe  it;  so  that 
if  I  have  opportunity,  consistent  with  the  other  necessary 
occasions  of  human  life,  that  opportunity  should  not  be 
taken  V  And  whereas  religion,  and  so  family  religion, 
is  a  means  of  advantage  to  ourselves  and  them,  as  well  as 
a  homage  to  God;  when  can  it  be  said,  I  stand  in  no  need 
of  the  exercises  of  religion,  or  that  those  under  my  care 
do  not,  when  those  exercises  can  be  had  consistently  with 
the  other  necessary  occasions  of  human  life  1  These 
things  being  premonished. 

Secondly,  I  shall  now  offer  somewhat  by  way  of  deter- 
mination of  the  propounded  case.     As, 

1.  Nothing  is  plainer,  than  that  the  exercises  of  family 
religion  ought  to  be  daily.  That  seems  out  of  all  question. 
Every  day  will  I  bless  thee,  Psalm  cxlv.  2.  Asynecdochi- 
cal  expression  of  religion ;  and  that  cannot  be  understood 
for  any  reason  reaching  a  particular  person,  which  will 
not  reach  a  family  too.  And  so  the  same  thing  is  to  be 
said  to  that  in  Psalm  cxli.  2.  Let  my  prayer  be  set  before 
thee  as  incense ;  (that  was  stated  solemn  prayer  ;)  and  the 
uplifting  of  my  hands  as  the  evening  sacrifice.  That  is, 
every  evening  let  it  go  up  as  incense.  That  was  a  juge 
sacrificium,  a  daily  solemnity.  So  look  to  that  direction 
given  us  by  our  Lord,  to  pray  for  our  daily  bread,  day  by 
day.  He  tieth  us  not  indeed  to  the  use  of  those  very 
words.  So  the  in.struction  being  given  occasionally,  plainly 
enough  signifielh,  that  he  did  nut  intend  this  direction  as 
a  form ;  but  that  he  directs  it  only  as  a  summary  or  a 
form  to  be  used  with  Christian  wisdom  and  understand- 
ing, in  enlarging  upon  the  particulars  contained  in  that 
prayer,  and  to  guide  and  direct  ourselves  thereby  in  our 
solemn  addresses  unto  God.  Though  also  the  use  of  these 
very  words,  as  they  lie,  nobody  can  doubt  to  be  lawful ; 
yet,  that  they  are  enjoined,  and  so  made  necessary,  there 
is  little  reason  to  affirm.  But  however,  take  them  as  a 
general  direction  in  reference  unto  prayer;  they  signify 
that  the  things  to  be  prayed  for  are  to  be  daily  prayed  for. 
"Give  us  this  day  our  daily  bread;"  this  day.  At  the 
same  time,  when  we  pray  for  all  things  contained  in  that 
prayer,  we  are  to  pray  too  for  daily  bread.  And  that  this 
is  meant  of  social  prayer,  and  that  this  direction  is  given 
to  the  disciples  with  reference  to  their  praying  together,  to 
let  them  know  what  things  they  should  insist  upon  in 
prayer,  is  made  more  than  probable  by  the  form  of  speech. 
For,  when  our  Saviour  was  directing  secret  or  clo.set 
prayer.  Matt.  vi.  6.  then  he  saith.  Thou ;  "  Thou,  when 
thou  prayest,  enter  into  thy  closet,  and  shut  thy  door,"  &c. 
But  when  he  cometh  to  give  this  direction  concerning 
prayer,  he  saith.  Ye.  He  speaks  to  them  in  the  plural 
number;  and  directs  them  to  speak  in  the  plural  number, 
"Our  father,"  &c.  And  therefore,  that  it  was  .social 
prayer,  about  which  he  giveth  this  direction ;  the  prayer 
of  such  as  could  daily  pray  together  ;  that  seems  most  evi- 
dent ;  and  therefore  also  that  such  exercises  of  religion 
ought  to  be  daily. 

2.  Such  exercises  of  religion  ought  to  be  every  day 
more  than  once.  We  read  sometimes  of  thrice  in  a  day. 
Psalm.  Iv.  17.  Evening,  and  morning,  and  at  noon  I  will 
pray,  and  cry  aloud  ;  and  he  shall  hear  my  voice.  This 
in  all  likelihood  must  refer  too  to  family  prayer.  He  speaks 
of  crying  with  his  voice,  a  loud  voice.  And  so  the  be- 
fore-mentioned instance  of  Daniel,  which  seems  most 
likely  to  be  meant  of  family  religion,  the  prayer  or  reli- 
gion of  his  family,  was  with  him  thrice  a  day.  And  in- 
ieed  so  it  cannot  but  be  in  religious  families  ;  that  is,  that 
at  least  at  noon  there  will  be  solemn  invocation  of  God  in 
reference  to  the  use  of  his  creatures;  which,  the  apostle 
saith,  "  are  good,  if  they  be  received  with  thanksgiving, 
but  they  are  sanctified  by  the  word  of  God  and  prayer,"  1 
Tim.  iv.  4,  5.  There  must  be  prayer  to  sanctify  the  crea- 
tures; or  else  they  are  unholy  things  to  you,  profane 
things.  It  is  imhallowed  meat  and  drink.    And  therefore, 


3.  I  doubt  not,  it  is  with  a  great  deal  of  reason,  and 
from  Scripture  light  too,  to  be  determined,  that  the  exer- 
cises of  religion  ought  to  be  steadily  twice  a  day,  that  is, 
with  greater  solemnity.  This  is  spoken  of  as  a  most 
comely  and  becoming  thing,  a  thing  that  carries  its  own 
greatness  along  with  it,  (Psalm  xcii.  1,  2.)  "  It  is  a  good 
thing  to  give  thanks  unio  the  Lord,  and  to  sing  praises  un- 
to thy  name,  O  most  high  ;  (giving  of  thanks  being  one  es- 
sential part  of  prayer  ;)  to  show  forth  thy  loving-kindness 
in  the  morning,  and  thy  faithfulness  every  night."  There 
can  be  no  reason  assigned,  why  this  .should  concern  one  par- 
ticular person,  more  than  why  it  should  concern  every  per- 
son ;  no  more,  why  it  should  concern  the  master  of  a  family 
alone,  than  those  under  his  care.  If  the  reason  of  the  thing 
extend  to  a  family  as  such,  the  thing  itself  ought  to  extend 
to  a  family  as  such.  That  is  with  serious  and  apprehen- 
sive minds  and  spirits  to  convene  and  meet  together,  to 
give  God  his  due  acknowledgment  for  his  loving-kind- 
ness every  morning,  and  his  faithfulness  every  night. 

And  yuu  see  how  the  Psalmist  represents  this  case  in 
Psalm  xlii.  8.  The  Lord  will  command  his  loving-kind- 
ness in  the  day-time,  and  in  the  night  his  song  shall  be 
with  me,  and  my  prayer  unto  the  God  of  my  life.  Observe, 
how  his  vixShiicinii,  his  days  and  nights,  were  composed 
and  made  up,  by  the  continual  meeting  together  of  God's 
loving-kindness  and  of  his  prayer  and  song  every  day  and 
every  night,  morning  and  evening  ;  so  it  is  to  be  under- 
stood. "  Thy  loving-kindness  and  my  prayer  and  praise 
shall  meet  one  another.  So  shall  my  mornings  and  even- 
ings be  continually  made  up  of  that  grateful  contexture, 
of  mercy  and  loving-kindne.ss  on  thy  part,  and  of  prayer 
and  praise  on  mine."  But  this  cannot  concern  a  particu- 
lar person  upon  any  reason,  but  upon  which  it  will  equally 
concern  his  family,  that  religious  exercises  should  be  there 
in  a  stated  and  continual  course. 

I  may  further  reason  this  matter  by  some  few  consider- 
ations. 

Suppose  any  will  admit,  (-nihich  in  itself  is  sufficiently 
evident,)  that  it  is  a  very  reasonable  thing,  and  manifestly 
the  minu  of  God,  thai  there  should  be  daily  exercises  of 
religion  in  our  families;  then  I  would  fain  know,  which 
should  be  excluded,  if  you  would  have  one  excluded  1 
The  Lord  saith,  morning  and  night ;  which  would  you 
have  excluded,  the  morning  or  the  evening  sacrifice  1 

Would  you  exclude  the  morning  exercise  of  religion'? 
Pray  how  dare  )'ou  think  of  that"!  Would  not  you  desire 
God's  blessing  on  your  family  this  day  1  Would  you  not 
have  the  labours  of  the  several  members  of  it  to  be  pros- 
pered and  succeeded  this  day  1  Ask  yourselves  seriously 
that  question  ;  do  not  you  desire  a  blessing  should  descend 
this  morning  upon  your  family  as  such"?  Again,  do  not 
you  know,  that  Ibis  world  is  a  place  of  snares  and  tempta- 
tions'? How  dare  you  adventure  your  sons  and  daughters 
and  servants  into  the  world,  without  praying  down  a  bless- 
ing upon  them,  before  they  go  forth  or  set  about  their  bu- 
siness 1  Suppose  a  disaster  should  happen,  suppose  a 
member  of  your  family  should  be  drawn  into  some  scan- 
dalous wickedness;  would  it  not  be  an  uncomfortable  re- 
flection, "  I  ventured  them  out  without  family  prayer;  see 
what  comes  of  it.  Here  is  a  blot  and  disgrace  brought 
upon  my  family  ;  was  not  this  owing  to  my  self-confi- 
dence, to  neglect  of  God  1  was  it  not,  because  I  was  con- 
tent to  let  mine  go  out  abroad  unblestl  I  forgot,  that  the 
world,  the  persons  or  things  that  they  might  have  to  do 
with,  were  all  full  of  snares  ;  this  was  not  considered  and 
taken  to  heart,  and  God  hath  let  such  a  blast  befall  me  or 
mine  upon  this  account." 

Or  would  you  omit  the  evening  exercise  of  religion  in 
your  family,  of  one  sort  and  another  1  How  can  5'ou  think 
of  that  1  Do  you  need  none  to  watch  over  you  this  night  1 
Doth  not  your  house  need  a  better  keeper  than  you  can  be, 
especially  when  you  are  asleep;  the  Keeper  of  Israel,  who 
neither  slumbereth  nor  sleepeth  1  When  we  dwell  in  the 
midst  of  continual  dangers,  as  we  have  so  frequent  expe- 
rience ;  when  some,  that  went  to  bed  possessed  of  comfort- 
able habitations,  are  unhoused  and  outed  of  all  by  the 
morningl  Is  it  not  pretended,  that  familyprayer  or  family 
religion  will  be  a  certain  protection  of  your  habitations 
from  such  disasters,  as  experience  hath  from  lime  to  time 
shown ;  but  I  would  appeal  to  you  concerning  the  differ- 


Sebm.  V. 


FAMILY  REUGION  AND  WORSHIP. 


ence,  suppose  such  a  calamity  to  befall  a  religious  family, 
and  suppose  it  to  befall  an  impious  ungodly  family.  On 
ihe  one  hand,  "  My  family  hath  been  the  seat  of  religion  ; 
I  have  desired,  that  God  might  be  served  and  honoured 
there  ;  of  this  1  have  been  studious  to  the  uttermost."  How 
free  and  easy  is  the  way  of  access  to  God,  when  such  a 
person  is  not  affrighted  by  guilt,  and  the  horrors  of  an 
amazed  conscience  !  But  on  the  other  side,  to  be  forced  to 
say,  "  I  can  look  for  no  relief  from  God  in  this  case,  for  I 
have  neglected  him,  I  have  forsaken  him  and  banished 
hitn  my  house  and  habitation  ;  he  had  no  abode  or  dwell- 
ing with  me,  no  acknowledgment  or  worship  from  me  and 
mine."  What  will  this  issue  in  1  But  if  there  be  no  such 
bar  in  the  way  between  God  and  us  ;  "  Now  my  habitation 
is  consumed  and  turned  into  flames  and  ashes,  I  have  no 
dwelling;  but  thanks  be  to  God,  the  secret  of  the  Divine 
presence  lieth  open  to  me ;  I  can  go  to  him  and  say.  Lord, 
thou  hast  been  thy  people's  habitation  through  all  genera- 
tions. I  shall  never  be  destitute  of  a  dwelling,  as  long  as 
I  have  such  a  God  to  go  to,  and  may  solace  myself  in  his 
love."  For  he  that  dwelleth  in  love,  dwelleth  in  God,  and 
God  in  him.  How  unsolicilous  will  that  heart  be,  that 
finds  itself  possessed  of  a  dwelling  in  the  Divine  love  I 
That  love  will  carry  through  all  the  straits  and  difficulties 
of  time,  and  provide  richly  for  us  in  an  immense  eternity 
that  shall  ensue.  This  makes  a  vast  difference  betwixt 
one  that  serveth  the  Lord  and  one  that  serveth  him  not. 

Further ;  How  are  we  directed  by  the  course  of  nature 
itself  1  Do  you  think  that  those  diurnal  alternations  of  day 
and  night  carry  no  signification  with  them  to  an  intelligent 
sort  of  creatures  1  When  it  is  so  inculcated  to  us  in  Scrip- 
ture, what  sacred  things  those  ordinances  of  day  and  night 
are,  and  the  statedness  of  their  succession  to  one  another ; 
what  can  this  intend,  but  to  give  us  a  measure  as  to  the 
exercises  of  religion  !  Why  else  should  this  be  so  much 
insisted  on,  and  we  be  called  to  fi.'c  our  eye  and  take  more 
special  notice  of  those  two  great  luminaries  in  this  world 
of  ours,  "  the  sun  that  rules  by  day,  and  the  moon  that 
rules  by  night !"  We  are  taught  by  nature  itself  to  shape 
our  other  affairs  accordingly.  "  Thou  makest  darkness, 
and  it  is  night : — The  sun  ariselh ;— Man  goeth  forth  to  his 
work  and  to  his  labour,  until  the  evening,"  Psalm  civ.  20, 
2-2,  23.  May  he  indeed  do  so,  and  shall  he  not  take  God 
along  with  him  1  And  when  the  return  of  night  calls  him 
back  from  his  afiairs,  ought  he  not  then  to  be  put  in  mind, 
who  must  be  his  keeper  while  he  slumbers  and  sleeps, 
even  that  Keeper  that  never  slumbers  nor  sleeps  1 

That  it  might  be  more  expressly  signified  unto  us,  how 
nature  may  and  should  be  a  measure  unto  us  of  religion, 
as  to  this  thing ;  do  but  take  notice  of  that  pas.sage  in 
Amos  V.  8.  Seek  him  (though  these  word.s,  "  seek  him," 
are  not  in  the' Hebrew  text  in  this  verse,  yet  they  are  in  the 
words  but  a  little  before,  in  several  verses,  and  it  is  plain 
ought  to  be  repeated  or  understood  here,  as  the  sense  itself 
dictateth:)  "Seek  ye  me,  and  ye  shall  live.  Seek  not 
Bethel,  nor  enter  into  Gilgal,  and  pass  not  to  Beersheba. 
Seek  the  Lord,  and  ye  shall  live.  Seek  him  that  made  the 
seven  stars  and  Orion,  and  turneth  the  shadow  of  death 
into  the  morning,  and  maketh  the  day  dark  with  night," 
&c.  Seek  him  that  doth  so  and  so  ;  what  is  the  meaning 
of  that  ?  Seek  him,  because  he  doth  so  and  so;  seek  him 
under  that  notion,  as  it  is  he  that  maketh  the  day  dark 
with  night,  and  turneth  the  shadow  of  death  into  the  morn- 
ing. What  stupid,  insensible  creatures  shall  we  be,  if  so 
wonderful  a  change  doth  not  instruct  us !  If  such  a 
change  were  not  common,  it  would  be  a  subject  of  the 
greatest  wonder  to  us.  But  that  is  the  infirmity  of  our 
minds,  that  great  things  are  little  regarded,  because  they 
are  common.  That  there  should  be  that  steady  course 
kept  in  nature,  as  to  make  so  vast  a  change  in  the  %vorld 
within  the  space  of  twenty-four  hours,  as  the  vici.ssitudes 
of  day  and  night,  of  light  and  darkness;  that  we  should 
have  the  brightness  of  an  orient  .sun  illustrating  our  hemi- 
sphere, and  that  within  so  many  hours  it  is  gone,  and  the 
shadow  of  death  covers  it ;  certainly  this  should  set  all 
religious  minds  upon  adoring  that  Author  of  nature,  that 
doth  this  in  so  steady  a  course,  and  in  a  wav  so  unspeak- 
ably above  all  human  conception,  and  which  makes  so 
many  indeterminable  controversies  and  disputes  among  the 
"  Preached  Jumarjr  lllh,  ItM. 


wisest  philosophers,  that  are  never  like  to  be  decided  as 
long  as  this  world  lasts;  particularly  whether  it  be  the 
earth  that  successively  moves  to  the  sun,  or  whether  it  be 
the  sun  that  is  whirled  about  the  earth.  The  latter  of  these 
is  so  unapprehensible  a  thing,  that  the  sun  should  run  so 
vast  a  circle  in  so  little  a  space  of  time,  that  it  hath  made 
many  very  considering  men  more  to  incline  to  the  other 
opinion.  But  that  we  should  be  compassed  about  daily, 
once  in  twenty-four  hours,  with  the  strange  vicissitudes  of 
day  and  night,  and  not  be  disposed  thereupon  to  adoration, 
is  a  most  unaccounlable  thing ;  and  will  speak  the  inha- 
bitants of  this  earth  to  be  as  stupid,  as  the  earth  on  which 
they  dwell. 

But  the  idolatry  of  pagans  will  be  a  testimony  against 
Christian.s,  if  it  should  be  so.  What  tempted  them  to  that 
idolatrous  notion  of  worshipping  the  sun  and  moon,  but 
that  they  thought  them  to  be  a  sort  of  deities,  from  whom 
they  received  such  a  continual  course  of  favours,  that  they 
thought  they  did  owe  continual  adoration  to  them  there- 
upon ?  If  they  falsely  thought  so,  how  truly  and  justly 
should  we  do  what  they  have  thought,  if  we  reckon  that 
the  God  of  heaven  and  earth ,  of  sun  and  moon,  and  of  the 
whole  creation,  doth  in  such  wisdom  and  in  such  kind- 
ness and  benignity  to  us  provide,  that  there  should  be  so 
necessary  an  alternation,  as  this  of  light  and  darkness  in 
so  continued  a  course  ! 

What  then  doth  this  require  and  call  for  from  usl  To 
seek  the  Lord  upon  this  account,  the  Lord  that  maketh  the 
day  dark  with  night,  and  that  turneth  the  shadow  of  death 
into  the  morning.  He  doth  even  impose  upon  us  those 
daily  acknowledgments  and  acts  of  worship  morning  and 
evening,  by  the  very  course  and  current  of  nature  itself,  as 
he  is  the  Author  and  God  of  nature.  And  wonder  not, 
that  the  light  and  law  of  nature  is  so  often  appealed  unto 
in  this  case.  It  is  what  we  find  the  apostle  does  in  a  mat- 
ter of  far  less  import,  than  this  that  is  now  before  us ;  when 
he  speaks  about  the  business  of  hair,  I  Cor.  xi.  14.  Surely 
we  are  to  act  according  to  the  unerring  plain  dictates  of 
nature,  in  so  great  and  important  a  matter  as  this  is,  much 
more. 

I  might  further  add  upon  all  this  that  general  precept, 
Phil.  iv.  8.  "  Whatsoever  things  are  honest,  comely,  what- 
soever things  are  lovely,  of  good  report,  think  on  these 
things."  What  a  lovely  thing  is  a  praying,  orderly  family ! 
a  family,  where  religion  is  kept  up  in  a  slated  course,  so  as 
that  that  course  is  as  constant  as  the  course  of  day  and 
night !  It  is  not  left  to  us  as  a  mere  arbitrary  thing,  whe- 
ther we  will  do  things  lovely,  comely,  honest,  and  of  good 
report,  yea  or  no;  but  as  a  necessary  thing, founded  upon 
necessary  reasons.  And  therefore  to  be  unconcerned  and 
indifferent,  whether  those  of  our  family  (if  we  have  fami- 
lies) do  things  so  necessary,  or  not,  is  a  contradiction  in 
terms  ;  for  it  is  to  say,  that  which  is  necessary  is  not  ne- 
cessary; or,  it  is  an  indifferent  thing,  whether  that  which 
is  necessary  be  done  or  not  done. 


SERMON  v.* 


Having  endeavoured  to  evince  to  you,  that  there  ought 
to  be  such  a  thing  as  family  religion ;  and  then  to  show 
you,  what  we  were  to  conceive  and  practice,  as  to  the  fre- 
quency of  the  exercises  of  it,  or  when  and  at  what  times  it 
oughtto  be  performed  ;  I  would  further  speak  to  a  qutstimi 
or  two  relating  to  this  matter,  and  an.swer  one  or  two 
objccUons,  and  so  shut  up  all  with  some  Use. 

There  are  some  questions  that  occur,  which  may  require 
some  consideration. 

Cluestion  I.  Some  have  desired  lobe  informed,  "  Whether 
in  case  of  the  absence  or  sickness  of  a  husband  from  or  in 
the  family,  it  be  incumbent  on  the  wife  to  keep  up  family 
duty  in  such  a  case  1"  And  the  case  is  the  same  as  to 
widows,  or  others  of  that  sex,  who  are  sole  governesses  of 
families. 

Answer.    It  must  be  said  in  general  to  this,  that  one 


THE  OBLIGATIONS  TO 


Serm.  V. 


rule  cannot  be  suited  to  all  cases.  There  may  be  very  greet 
variety,  as  circumstances  differ.     But, 

1.  Nothing  is  plainer,  than  that  while  the  conjugal  re- 
latives remain,  the  female  relation  hath  a  real  part  in  the 
government  of  the  family,  That  is  plainly  enough  asserted 
in  1  Tim.  v.  14.  that  it  is  the  woman's  part  to  "guide  the 
house."  The  word  ist)i»i/^£iT7rortu',  to  have  a  despotical  pmocr 
in  the  family,  a  governing  power  ;  which  must  be  solely 
in  her  in  the  absence  or  failure  of  the  other  relative;  and 
that  must  by  no  means  be  abandoned  or  quitted.  And 
whereas  all  power  and  all  order  is  from  God,  it  cannot  be 
denied  or  disowned  or  laid  aside  without  an  injury  to 
him. 

2.  Hereupon,  if  there  be  in  a  family  a  prudent  pious  son, 
or  a  prudent  pious  man-servant,  who  may  be  assigned  to 
this  work  ;  it  may  filly  enough  be  done  by  such  a  one  by 
her  appointment.  And  so  the  authority  that  belongs  to  her 
in  her  station,  is  preserved,  and  the  thing  done.  That  such 
a  work  as  that  is  may  be  assigned  to  another,  is  out  of  all 
doubt,  and  ought  to  be  so,  where  it  may  most  fitly  and  most 
duly  be  so.  And  none  question  the  fitness  of  assigning 
such  a  work  statedly  to  another,  in  such  families  where  per- 
sons are  kept  on  purpose  for  the  discharge  of  family  duties. 

3.  It  is  possible,  there  may  be  families,  that  do  entirely 
at  present  consist  of  those  that  are  of  the  female  sex ;  and 
concerning  them  there  is  no  question. 

4.  Where  the  family  is  more  numerous,  and  consists  of 
the  male  sex,  of  whom  none  are  fit  or  willing  to  undertake 
that  business,  and  it  cannot  be  done  by  the  governess  with 
decency  or  to  edification  ;  in  that  case  she  is  to  follow  the 
example  of  Esther,  (a  very  laudable  one,)  with  her  maid- 
ens and  younger  children  still  to  keep  up  to  this  worship 
in  her  family  ;  and,  as  much  as  in  her  lies,  to  warn  and 
charge  the  rest,  that  they  be  not  omissive  for  their  part, 
(though  they  do  not  concur  with  them,)  together  or  seve- 
rally in  calling  on  the  name  of  the  Lord  daily. 

Q.uestion  II.  A  second  question  that  occurs  in  this  case, 
is,  "  Whether,  where  there  is  no  competent  ability  to  per- 
form such  a  duty,  as  that  of  family  prayer,  with  decency 
and  edifyingness,  it  be  fit  to  make  use  of  helps,  the  pre- 
conceived words  of  others'!" 

Answer.  As  to  that  the  matter  seems  to  me  so  plain, 
that  we  need  make  no  long  discourse  about  it.  I  make  no 
question  at  all,  but  that  the  substance  of  every  duty  is  to 
take  place  of  circumstance.  It  is  better  that  the  duty  be 
done,  than  that  upon  the  account  of  a  mere  circumstance  it 
should  be  omitted  and  let  alone.  And  there  are  useful 
helps,  such  as  "  The  Practice  of  Piety,"  and  other  good 
books  contain  in  them,  which  may  fitly  be  made  use  of  for 
that  purpose  ;  provided  that  they  be  not  rested  in,  or  that 
there  be  not  a  design  of  taking  up  there. 

But  persons  in  that  case  are  more  to  study  the  Scrip- 
tures, the  excellencies  and  attributes  of  the  Divine  nature, 
the  natures  and  office.^  of  Christ;  to  acquaint  themselves 
with  the  particular  office  of  the  Holy  Ghost,  as  he  is  the 
Spirit  of  grace  and  supplication;  and  to  study  their  own 
hearts  more,  and  to  consider  what  are  their  true  necessi- 
ties. And  in  time,  if  people  do  conscientiously  labour  to 
make  themselves  acquainted  with  these  things,  and  espe- 
cially to  get  a  sense  upon  their  own  hearts  of  their  own 
true  and  great  .spiritual  necessities  ;  that  will  easily  furnish 
them  with  matter,  and  matter  will  dictate  words.  Every 
one  can  tell,  how  eloquent  necessity  is  wont  to  make  beg- 
gars, that  are  pinched  with  want  and  hunger  ;  they  do  not 
use  to  want  words  to  represent  their  case.  And  for  a  more 
special  help  in  this  maUer,  if  any  such  as  make  it  a  matter 
of  doubt,  would  but  allow  themselves  the  leisure  and  give 
themselves  the  trouble,  (but  shall  any  call  it  a  trouble  ■? 
they  would  not  account  it  so,  if  they  did  the  thing,)  to 
peruse  Bishop  Wilkin's  treatise  about  "  The  Gift  of 
Prayer  ;"  they  would  there  see,  not  only  what  the  judg- 
ment of  so  great  a  man  was,  concerning  the  best  and  most 
eligible  way  of  managing  our  addresses  to  God  in  prayer; 
but  how  also  an  ability  may  be  obtained  through  the  grace 
and  blessing  of  God,  i^or  applying  ourselves  in  the  name 
and  on  the  behalf  of  others  to  God  in  prayer. 

But  there  is  yet  an  objection  or  two,  that  needs  to  be 
considered. 

Objection  I.  Some  will  say  perhaps,  "  That  they  want 
time,  and  that  their  necessary  secular  affairs  cannot  admit 


of  time  for  a  statedcourseof  family  worship,  morning  and 
evening."    As  there  can  be  no  reason,  as  you  have  heard, 
alleged   for  the  one  of  these  times,  that  will  not  be  as 
weighty  for  the  other. 
Answer.     To  this  I  have  several  things  to  say. 

1.  It  would  be  a  very  great  piece  of  justice,  if  such,  as 
are  wont  to  object,  would  but  represent  the  case  as  truly 
it  IS  ;  that  is,  that  they  would  rather  say,  they  want  hearts 
than  that  they  want  time.  Undoubtedly,  where  there  is  a 
bent  of  heart  right  set  in  this  matter,  time  will  be  found ; 
it  will  not  be  a  difficulty  to  find  it. 

2.  I  would  fain  know  of  .such,  why  they  do  not  object 
too,  that  they  cannot  find  time  to  have  solemn  meals  in 
their  families,  set  meals;  that  they  cannot  find  time  for 
eating  or  drinking,  no,  nor  for  sleeping.  But  are  these 
things  more  necessary  than  religion'!  What  is  become  of 
their  understanding'!  How  forlorn  an  understanding  is 
that  grown,  that  can  apprehend  a  necessity  for  set  and  ap- 
pointed seasons  for  repast  and  the  repairing  of  natural  de- 
cays, and  cannot  apprehend  a  necessity  of  constant  family 
religion,  or  seemtothink  of  that  as  a  matter  less  necessary ! 
Will  they  pretend  to  believe,  that  they  have  souls,  immor- 
tal spirits  about  them;  and  that  an  iirimortal  mind  or 
spirit  is  a  more  valuable  thing  than  a  clod  of  clay  1  Do 
we  need  to  make  speeches  to  Christians  or  to  men  for  such 
purposes  as  the.se  1     Therefore  I  add  again, 

3.  It  is  very  true,  that  nothing  is  at  that  time  necessary, 
when  somewhat  inconsistent  therewith  is  truly  necessary. 
That  is  a  concession,  that  must  be  stated  and  established, 
for  it  cannot  be  shaken.  And  therefore  we  are  to  take  our 
measures,  not  against  it,  but  by  it,  and  according  to  it. 
For  in  morality  it  is  impassible  that  necessaries  should  be 
repugnant  one  to  another,  any  more  than  that  truths  can  ; 
that  one  duty  to  be  practised  should  be  contrary  to  another 
duty,  than  that  one  truth  to  be  believed  should  be  contrary 
to  another  truth.  They  are  all  of  a  family,  of  a  kind  and 
alliance,  and  very  easily  reconcilable  with  one  another. 
But  as  we  formerly  had  occasion  to  mind  you,  so  I  must 
remind  you,  that  it  is  the  good  man's  character,  that  he 
"orders  his  affairs  with  discretion."  If  men  will  do  this, 
they  will  then  find  out  ways  and  methods,  how  to  reconcile 
their  important  necessary  affairs  with  one  another. 

There  are  cases,  wherein  even  a  religious  duty  itselt 
must  yield  and  give  place  to  other  necessary  occurrences. 
It  may  not  only  in  some  cases  be  lawful,  but  a  duty,  to  in- 
termit the  course -of  famdy  duly  in  the  ordinary  season 
thereof  As,  suppose  a  person  be  taken  with  a  sudden,  sur- 
prising fit,  that  endangers  life,  and  requires  the  present 
attendance  of  all  the  house;  or  suppose  my  house  be  on 
fire,  or  my  neighbour's  house.  The  strict  observance  of 
the  religion  of  the  sabbath-day  was  among  the  Jews  dis- 
pensed with  upon  a  less  occasion,  when  there  was  but  an 
ox  or  a  sheep  to  be  pulled  out  of  a  ditch. 

But  if  any  will  pretend  such  necessary  occasions  to  be 
constant,  then  the  pretence  overthrows  itself;  that  they 
must  constantly  or  in  an  ordinary  course  exclude  religion 
out  of  their  families  upon  account  of  their  constant  or  or- 
dinary secular  business.  If  this  be  pretended,  the  very 
pretence  showeth  it  to  be  a  false  necessity,  or  the  false  pre- 
tence of  a  necessity ;  and  so  is  a  pretence,  that  doth  over- 
throw itself  even  in  the  allegation.  This  is  none  of  those 
ca.ses,  to  which  that  great  maxim  is  applicable,  that  "God 
will  have  mercy  and  not  sacrifice."  Such  cases  there  are  ; 
but  these  cannot  be  constant:  for  then  there  could  be  no 
such  thing  as  sacrifice  ;  that  is,  religion  upon  these  terms 
must  quite  be  thrown  out  of  doors  and  out  of  the  world. 

4.  I  would  appeal  to  yourselves,  or  to  ordinary  observa- 
tion, whether  it  be  not  evident  that  there  are  many  in- 
stances in  former  and  latter  lime,  that  make  it  manifest  that 
there  may  be  diligence  in  a  calling,  and  great  success  upon 
such  diligence;  and  yet  no  exclusion  of  family  religion, 
but  that  kept  up  in  great  constancy  and  order?  I  believe 
you,  or  most  of  you,  can  instance  in  many  such  observable 
cases.  And  if  I  should  instance  them  to  you,  many  of  you 
would  upon  knowledge  consent  and  concur  wilh  me. 

I  doubl  not,  but  that  many  of  you  have  seen  the  Life  of  that 
famous  man  Mr.  Ignatius  Jordan,  who  fitly  or  sixty  years 
ago  was  a  magistrate  and  sometimes  mayor  of  the  noted  city 
of  Exeter.  I  mention  him  because,  besides  his  extant  Life,  I 
have  had  opportvmities  to  converse  with  seme,  that  htfed  a 


Berm.  v. 


FAMILY  RELIGION  AND  WORSHIP. 


623 


considerable  time  in  his  family  ;  and  who  did  assure  me, 
that  his  daily  course  was  to  go  to  bed  early,  and  to  take 
care  that  his  family  should  do  so  loo.  Then  generally  he 
was  up  first  of  all  the  house ;  usually  at  four  o'clock  in  the 
morning,  both  winter  and  summer.  Two  hours  he  com- 
monly spent  alone  in  his  secret  devotions.  About  six 
o'clock,  It  wai  his  usual  way  to  call  his  family  together, 
and  to  spend  a  considerable  time  in  the  serious  exercises 
of  religion  among  them  :  and  so  all  went  with  great  order 
about  their  several  affairs  and  busines.ses  about  seven. 
A  very  signal  instance  of  the  easy  reconcileableness  (by  the 
use  of  discretion  and  prudence)  of  religion  with  secular 
business!  And  an  instance  too,  how  discernible  a  blessing 
did  ensue  and  follow  upon  all ;  so  as  to  leave  it  no  matter 
of  objection  against  religion,  that  it  must  impoverish  the 
families  into  which  it  comes. 

Nor  should  I  doubt  the  concurrence  of  more  of  you,  if 
I  should  instance  in  the  known  conduct  of  alderman  Ash- 
urst."  1  have  had  opportunity  myself  to  know  much  of 
the  order  of  his  family  in  this  respect,  as  to  the  daily  ex- 
ercises of  religion  in  it.  And  I  think  his  posterity  left 
behind  are  a  sutiicient  proof  to  you,  that  religion  doth  not 
beggar  a  family. 

I  mention  these  instances,  not  as  if  I  thought  an  opulent 
couflition  in  the  world  to  be  any  considerable  part  of  the 
reward  of  religion,  or  any  con.«tant  reward  of  it.  That 
were  to  dishonour  religion,  to  think  that  we  should  need 
to  mention  so  mean  a  thing,  as  outward  and  worldly  pros- 
perity, wealth  and  riches,  as  the  recompense  and  reward 
of  religion.  There  are  much  greater  things  to  be  men- 
tioned, the  .secret  blessing  of  God  upon  a  man's  spirit ;  the 
hoped  blessing,  that  may  descend  upon  one's  relatives:  the 
peace,  that  a  man  shall  have  in  his  own  bosom,  from  the 
consideration  of  his  not  having  the  blood  of  souls  on  his 
head,  the  blood  of  children,  and  the  blood  of  servants,  for 
not  having  taken  care  of  their  souls:  the  instructive  good 
remembrance,  that  such  a  one  will  leave  behind  him ; 
which  may  be  of  use  to  others,  when  he  is  dead  and  gone : 
the  glory  that  he  brings  to  God  :  the  eternal  recompenses 
that  sincere  religion  will  find  at  the  last :  the  present 
pleasure  and  satisfaction,  that  a  man  will  have,  while  he 
survives,  where  God  blesseth  his  endeavours;  and  where 
he  can  see  godly  children  springing  up  under  the  influence 
of  godliness  practised  and  kept  up  in  the  family,  or  a  godly 
servant  becoming  or  made  such  under  his  eye,  though  it 
was  not  always  so  ;  it  may  be,  he  may  see  such  a  child  or 
servant  gone  out  of  his  family,  and  planting  other  families. 
What  a  comfort  is  it  to  the  heart  of  a  man  in  such  a  case, 
to  see  the  godly,  praying  parent  and  master  of  such  an- 
other family;  who  must  say,  he  carried  his  religion  out 
of  my  family,  and  that  God  blessed  the  worship  and  reli- 
gion of  my  house  so  to  season  his  spirit,  that  I  can  reckon 
such  or  such  a  religious  family  springing  out  of  mine  ! 
What  a  comfort  is  this  I 

But  what  I  speak  of  worldly  emohiment,  (as  sometimes 
by  the  especial  blessing  of  God  a  consequent,  though  not  a 
necessary  or  constant  consequent  of  family  religion,)  hath 
this  further  design — That  if  this  be  the  case  with  any  of 
you,  that  you  are  descended  of  godly  parents,  and  sprung 
out  of  families  where  religion  was  kept  up,  and  there  is  a 
blessing  descended  upon  you  in  inward  respects  also  ;  if 
God  hath  enlarged  your  portion  as  to  the  things  uf  this  life, 
and  with  thai  blessing  hath  blessed  you  indeed  ;  then  I 
reckon  the  mention  of  such  instances  may  be  useful  to 
such  as  you  in  this  respect ;  that  you  may  lake  encourage- 
ment and  understand  your  engagement  from  thence  to  keep 
up  the  religion  which  you  find  hath  not  been  a  useless  dis- 
advantageous thing  to  your  family.— Religion  hath  not 
dishonoured  your  families,  nor  you  :  do  not  you  dishonour 
it ;  be  not  ashamed  of  the  religion  of  your  fathers,  who 
have  gone  before  you  in  this  way  and  course.  In  the  last 
place,  as  to  the  objection  of  want  of  lime,  I  would  add,  that, 
5.  It  ought  deeply  to  be  considered,  whether  more  time 
might  not  be  redeemed,  not  only  from  such  occasions  as 
are  in  a  degree  necessary,  but  from  such  as  are  altogether 
unnecessary;  and  this  without  any  prejudice  to  health  i 
Where  such  an  allegation  is  used  and  stood  upon.cerlainly 
one  half  hour  wuhoul  any  great  prejudice  might  be  gained 


from  sleep  by  rising  so  much  the  earlier  in  the  morning. 
But  as  thai  may  be  said  to  be  a  gaining  and  sparing  of 
time  from  that  which  is  neces.sary,  how  much  more  may 
be  gained  from  that  which  is  unnecessary  1  And  about 
that  I  must  appeal  to  yourselves.  1  know  not  olher  people's 
circumstances,  but  every  one  is  supposed  to  know  his  own  : 
and  so  yourselves  know,  whether  some  time  might  not  be 
spared  from  the  coffee-house,  or  from  unseasonable  visits, 
at  that  hour  of  the  day  that  would  be  most  fit  for  the  reli- 
gion and  worship  of  your  family.  1  can  but  appeal  to 
yourselves,  whether  it  may  not  be  so. 

I  know,  it  may  possibly  be  alleged  in  a  particular  case, 
if  it  be  asked,  "  Why  were  you  not  at  a  more  seasonable 
hour  about  the  exercises  of  religion  in  your  family"!" 
Why,  "  I  was  obliged  to  observe  such  an  appointment  with 
such  a  one  about  business  in  a  coffee-house  or  a  tavern." 
But  I  would  inquire ;  Is  it  necessary,  that  this  must  be  con- 
stantly so,  or  more  ordinarily  so  1  Or  can  it  not  be  pro- 
vided, that  such  meetings  might  be  at  more  seasonable 
hours,  so  as  not  to  exclude  family  duty  in  its  proper  sea- 
son ;  that  is,  to  occasion  it  either  to  be  quite  laid  aside,  or 
(which  may  be  as  culpable)  to  be  deferred  to  so  late  an 
hour  of  the  day  or  night,  (for  the  greatest  danger  of  this 
kind  is  in  the  evening,)  till  every  one  naturally  is  more 
disposed  to  sleep,  than  to  prayer,  or  to  hear  God's  word 
read  or  opened  to  them  1  Might  it  not  be  managed  other- 
wise 1  And  then  may  I  not  appeal  to  you,  whether  this  be 
not  an  affront  to  the  majesty  of  God  t  According  to  that 
which  is  urged  by  the  prophet  Malachi,  (ch.  i.  13.) "  When 
j'e  bring  that  which  was  torn,  and  the  lame  and  the  sick  for 
an  ofl'ering,  should  I  accept  this  at  your  hand  t  saith  the 
Lord."  Or,  as  in  ver.  8.  "  Is  not  such  a  sacrifice  evil  1 
Offer  it  now  unto  thy  governor;  will  he  be  pleased  with 
thee  1"  It  is  to  offer  God  an  affront,  instead  of  a  sacrifice ; 
the  worship  of  a  carcase,  instead  of  a  living  sacrifice  or 
service.  It  speaks  your  contempt  of  the  Divine  Majesty, 
when  you  dare  ordinarily  presume  to  do  so;  instead  of  that 
reverence  which  ought  to  animate  all  your  worship. 

And  therefore  about  this,  no  other  course  can  be  taken 
by  one  who  shall  preach  to  you  upon  such  an  occasion,  hut 
only  to  leave  you  to  serious  communing  about  this  matter 
between  God  and  your  own  souls.  Bring  the  case  before 
him,  and  consider  your  rule,  and  consider  your  judge;  for 
you  are  not  to  be  final  judges,  nor  are  you  to  judge  arbi- 
tarily  in  a  subordinate  way,  but  by  rule. 

Consider,  I  .say,  the  rules  you  are  to  judge  by,  what  such 
laws  as  these  lay  upon  us.  Whatsoever  we  do,  we  are  to 
do  all  to  the  glory  of  God,  1  Cor.  x.  31.  Can  you  go  to 
God  in  this  case,  and  say,  "  Lord,  I  appeal  to  thee,  who 
knowe.st  all  things,  whether  I  was  not  about  business  at 
the  coffee-house  or  tavern,  which  did  more  lend  to  glorify 
thee,  than  inspecting  my  family  would  then  have  done ; 
than  reading  out  nf  thy  holy  word  or  calling  upon  thy 
name  would  then  have  done." 

We  are  required  to  do  all  that  we  do  in  the  name  of  our 
Lord  Jesus  Christ,  Col.  iii.  17.  A  most  awful  thought 
that !  This  is  to  run  through  our  lives,  to  do  all  we  do  in 
the  name  of  our  Lord  Jesus.  Nor  is  it  an  unreasonable 
thing,  that  this  law  should  be  laid  upon  us.  For  by  whose 
vouchsafement  and  procurement  is  it,  that  we  have  a 
being  in  this  world  1  It  is  "  by  him  that  all  things  consist." 
This  world,  if  it  had  not  been  for  him,  would  have  been 
pulled  in  pieces  about  the  cars  of  iis  inhabitants  many  a 
vear  ago.  It  was  said  concerning  Joseph,  exalled  in  that 
high  trust  in  Egypt ;  and  it  was  said  to  him  by  the  prince 
upon  the  throne,  "  Wiihoul  thee  shall  no  man  lift  up  his 
hand  or  his  foot  in  all  the  land  of  Egypt,"  Gen.  xli.  44.  If 
God  .say  .so  concerning  him,  of  whom  that  Joseph  was  but 
a  type,  our  glorious  blessed  Lord  ;  "  The  creation  is  given 
to  thee,  it  might  have  been  all  made  lo  vanish  into  nothing 
long  ago,  but  it  is  now  devolved  inio  thy  hands ;  be  thou 
ab.solute  arbiter  of  life  and  death,  and  of  all  concernments 
to  ihis  whole  creation  ;  all  power  is  given  to  thee  in  heaven 
and  in  earth  :"  this  being  the  stale  of  the  case,  it  is  not  an 
unreasonable  law  that  I  now  mention,  ihal  whatsoever  ye 
do  in  word  or  deed,  ye  should  do  all  in  the  name  of  Christ , 
vou  have  nothing  to  do  in  this  world,  but  in  his  name. 
Now  can  you  go  by  this  rule,  and  say,  "  Lord,  it  was  in 


THE  OBLIGATIONS  TO 


Serm.  VI, 


the  name  of  Jesus  Christ,  that  I  thought  myself  more 
concerned  lo  mind  such  and  such  business  at  a  public 
house  at  such  an  hour  in  the  evening,  rather  than  the  one 
business  of  my  family  in  the  exercises  of  religion;  ralher 
than  in  reasoning,  and  in  opening  and  urging  the  Scrip- 
tures to  them,  and  calling  on  thy  name  with  them  V  Let 
these  things  be  considered  in  the  fear  of  God ;  and  not  like 
persons  that  mean  to  trifle  in  matters,  wherein  God  will 
not  trifle  with  us  one  day.  I  need  to  do  no  more,  than  to 
leave  such  cases  to  a  communing  between  God  and  your 
own  souls.  If  you  will  let  the  matter  be  heard  there,  it 
will  bring  the  case  before  God,  and  the  appeal  will  be 
made  to  him  about  it.  But  if  you  will  judge  the  matter 
without  hearing,  and  as  the  sole  judges,  when  you  are  no 
way  so  but  in  subordination  ;  if  you  will  have  it  deter- 
mined finally  by  an  improper  judgment,  without  debate, 
without  examining  the  matter  pro  and  con:  this  argueth  a 
bad  cause  and  a  guilty  con.science;  when  you  dare  not  try 
the  matter  between  God  and  your  own  souls;  and  dare  not 
to  see  how  it  will  go  there,  when  there  is  none  to  audit 
the  account  but  He  and  you. 

I  would  fain  have  you  consider  the  matter  in  this  light 
day  by  day  in  such  cases  ;  that,  when  you  go  to  take  your 
rest  at  night,  you  may  lie  down  and  sleep  in  peace;  not 
because  you  do  not  consider  the  state  of  your  case,  whether 
you  have  done  your  duly  or  not;  but  because  you  have; 
and  so  can  appeal  to  God  about  it,  that  you  have  done  ac- 
cording to  the  obligations  of  the  Christian  law,  lying 
upon  you  in  reference  to  yourself  and  in  reference  to 
yours. 

Objection  II.  Some  may  say,  "  It  is  true  they  begin  to 
apprehend  and  admit  a  conviction,  that  it  is  very  reason- 
able and  fit,  there  should  be  religion  in  families,  even  as 
such ;  but  they  know  not  how  to  master  the  great  difficulty 
of  beginning."  It  hath  been  hitherto  an  unwonted  thing 
with  them  ;  and  if  the  truth  of  the  matter  should  be  con- 
fessed, it  would  be  plainly  this,  that  they  are  ashamed  to 
he  taken  notice  of  by  their  relatives  aiid  dependants,  a-s 
those  who  have  admitted  a  conviction  that  they  have  been 
hitherto  in  the  wrong.  They  think  it  will  be  an  owning 
)f  a  sort  of  guilt  in  their  omission  hitherto,  when  they 
shall  set  this  on  foot  as  a  new  course. 

Answer.  But  methinks  the  providence  of  God  hath 
mighty  opportunely  provided  you  an  answer  against  this 
objection,  if  it  hath  any  place  in  the  minds  of  any;  by 
ordering  the  matter  so,  that  the  duly  should  be  recorri- 
mcnded  so  unanimously  at  the  same  lime  by  so  great  a 
body  of  the  ministry,  that  in  many  considerable  congrega- 
tions in  this  city  this  subject  of  family  religion  hath  newly 
been  insisted  on  at  once.  Is  it  a  shame  to  hearken  to  the 
voice  of  instructors,  so  instructed  (as  we  mav  believe)  of 
God,  as  unitedly  to  give  a  kind  of  celensma,  lo  cry,  "  Gome 
let  us  all  at  once  see  what  can  be  done  to  heal  down  the 
growing  irreligion  and  profaneness  of  the  age,  and  to  re- 
vive languishing  religion,  and  to  cause  it  lo  spring  up 
afresh  in  families  !" 

Oh  what  a  comely,  lovely  example  was  London  lo  the 
rest  of  the  Christian  world,  when  religion  and  the  order 
of  families  was  more  generally  kept  up  in  it !  Such  a  lus- 
tre in  this  respect  did  hardly  shine  upon  any  spot  on  earth, 
as  did  upon  this  city.  And  when  there  is  so  common  a 
cry  only  to  revive  a  former  practice,  should  it  be  a  shame 
to  hearken  lo  it  1 

We  are  indeed  to  take  all  heed  imaginable,  that  this 
may  not  degenerate  into  a  dead  or  sleepv  formality.  It  is 
no  necessary  consequence,  that  it  should  do  so.  It  is  not 
the  design,  either  of  the  Scripture  precept,  or  of  them  that 
enforce  such  precepts  upon  you,  that  you  should  rest  in 
the  external  form  of  this  piece  or  part  of  religion  ;  but  that 
we  should  all  labour  to  gel  the  form  filled  up  with  life  and 
spirit  more  and  more.  And  by  how  much  the  more  it 
shall  be  so  ;  as  London  hath  been  an  eminent  instance  of 
religion  in  former  times  and  ages,  especially  since  the 
Reformation,  so  it  will  be  much  more  so.  As  it  is  grown 
more  in  other  respects,  so  may  it  through  the  blessing  of 
God  grow  in  this  respect  also ! 

We  are  expecting  the  time,  when  the  Spirit  of  the  Lord 
is  to  be  poured  forth  more  copiously,  more  generally,  and 
in  a  greater  measure,  than  hitherto:  and  what  an  honour 
*  Preached  January  2ist,  169^. 


will  it  be,  that  shall  be  put  upon  London,  if  that  shall  be 
made  a  luminary  to  so  great  a  part  of  the  world  besides, 
as  such  a  city  can  fall  under  the  notice  and  observation 
of!  Instead  of  shame,  here  will  be  glory.  Do  you  glory 
(instead  of  being  ashamed)  to  bear  your  part  in  so  noble  a 
design,  to  revive  languishing  religion  in  our  land,  and  in 
London,  and  in  our  age.  If  you  think  it  fit,  that  Christ- 
ian religion  should  not  dwindle  and  go  out  in  a  snuff";  oh, 
contribute  your  utmost  in  your  several  stations,  that  it 
may  be  more  and  more  a  spreading  and  vivid  thing,  such 
as  inay  spread  and  recommend  itself 


SERMON  VI.* 

We  now  proceed  to  the  Use,  which  may  be  proper  to  be 
made  of  all  the  foregoing  discourses.    And, 

I.  That  which  hath  been  said  may  be  useful  for  our  in- 
struction in  sundry  inferences,  which  it  will  be  very  ob- 
vious to  deduce  from  it. 

First,  That  if  there  ought  to  be  such  a  thing  as  family 
religion,  then  certainly  there  ought  to  be  such  a  thing  as 
personal.  For  as  families  do  suppose  persons,  and  are 
made  up  of  them  ;  so  family  religion  must  suppose  per- 
sonal religion.  For  the  reason  formerly  mentioned,  I  did 
select  out  of  this  text  for  my  main  subject  the  business  of 
"  mily  religion,  and  do  not  design  a  distinct  discourse 
concerning  personal ;  that  being  the  business  of  all  our 
preaching  and  hearing  all  the  year  about.  But  yet,  as  I 
told  you,  I  shall  not  pass  over  upon  this  subject  the  busi- 
ness of  solitary  or  personal  religion.  But  I  reckon  it  very 
fitly  comes  in  by  way  of  inference  and  deduction  from 
what  hath  been  said  to  the  former  :  for  there  cannot  be  a 
greater  absurdity  or  solecism  in  all  the  world,  than  that  a 
man  should  pretend  to  set  up  religion  in  his  family,  and 
yet  know  nothing  what  belongs  to  any  exercises  of  reli- 
gion alone  and  apart  by  himself 

I  know  many  pretend,  (but  I  hope  from  what  you  have 
heard  it  is  but  a  pretence,)  that  the  obligation  unto  family 
religion  is  obscure  and  hard  to  be  made  out.  But  in  the 
mean  time,  as  lo  personal  religion,  nothing  can  be  more 
express.  How  distinct  is  the  command  of  our  great  and 
blessed  Lord,  in  Mall.  vi.  6.  "  Enter  into  thy  closet,  and 
shut  thy  door,  and  pray  to  him  in  secret  that  seeth  in  .se- 
cret, and  he  will  reward  thee  openly."  Because  then  we 
have  shown,  that  religion  is  not  lo  be  shut  up  in  a  closet, 
is  it  therefore  lo  be  shut  out  thence,  against  so  express  a 
precept  as  this  1  I  intend  no  more  than  only  lo  touch  upon 
this  subject;  and  pursuantly  unto  my  design  in  taking  no- 
lice  of  it,  it  will  suffice  lo  say  briefly  these  four  things 
concerning  it. 

1.  That  there  is  more  constant  and  easy  opportunity  for 
the  exercise  of  personal  and  solitary  religion,  than  there 
can  be  for  any  other.  And  a  miglity  privilege  that  is, 
which  a  good  soul  would  be  loth  lo  forfeit  or  to  make  no- 
thing of:  "  I  can  be  with  God  alone  at  any  lime  ;  1  can 
retire  myself,  when  I  will,  lo  the  more  slated  exercises  of 
personal  religion.  Whenever  my  heart  is  in  a  disposition, 
I  can  presently  ejaculate  a  thought,  a  desire,  a  holy  aspi- 
ring Godward.  It  is  pos.sible  that  men  may  hinder  the 
meeting  of  others  together  for  the  exercises  of  religion; 
but  who  can  come  between  God  and  me  1  With  him  I  can 
converse  in  any  den,  in  any  desert,  in  any  dungeon  ;  and 
none  can  prevent  me." 

'2.  There  is  more  liberty  and  freedom  of  spirit  in  the  se- 
cret exercises  of  religion.  Then  I  can  pour  out  my  soul 
and  vent  myself  unto" God  freely,  when  I  am  with  him  in 
a  corner.  This  is  one  of  the  great  privileges  of  friend- 
ship. It  is  the  mutual  sense  of  those  that  are  entirely 
friends  to  one  another,  "  We  are  theatre  enough  to  one 
another,"  as  the  noted  moralist  speaks,  Alter  alteri  satis 
amplum  Iheatrum  sumus.  I  and  my  friend ;  there  needs  no 
witness,  no  .spectator :  it  is  enough  for  us,  that  we  can  be 
entirely  and  inwardly  conversant  with  one  another. 

3.  There  is  hereupon  so  much  more  of  delight  in  it,  the 
highest  complacency.  You  know  what  the  delights  are  of 


Serm.  VI. 


FAMILY  RELIGION  AND  WORSHIP. 


C25 


friendly  commerce  with  one  of  a  suitable  spirit.  But  as 
there  is  no  friendship  like  the  divine,  so  there  are  no  de- 
lights like  those  of  divine  friendship.  When  I  retire  my- 
self with  him  on  purpose,  "  My  meditation  of  him  shall 
be  sweet,"  sailh  the  Psalmist,  Psal.  civ.  34.  He  forecasts 
thus  with  himself  "  How  precious  are  thy  thoughts  to 
me,  0  God  !  I  can  be  with  God,  as  soon  as  I  can  think  a 
thought;  and  how  delightful  is  it,  when  he  is  pleased  to 
mingle  thoughts  with  me,  to  inject  thoughts  !"  That  is 
the  way  of  spirits  conversing  with  one  another  ;  and  most 
of  all  of  the  paternal  Spirit,  the  Father  of  spirits,  that 
knoweth  how  most  immediately  and  inwardly  to  influence 
his  own  offspring. 

4.  There  is  the  fullest  expression  of  sincerity  in  secret 
and  closet  religion.  It  is  in  opposition  to  the  practice  of 
hypocrites,  that  our  Saviour  gives  that  injunction  which  I 
mentioned  in  Malt.  vi.  5,  6.  "  When  ye  pray,  be  not  as 
the  hypocrites;  they  would  fain  appear  to  men  to  pray; 
they  love  to  pray  in  the  synagogues,  and  in  the  corners  of 
the  streets,  that  they  may  be  seen  of  men."  All  their  re- 
ligion is  street  religion,  synagogue  religion  ;  they  know 
no  other.  "  But  do  thou  enter"  into  thy  closet,  and  shut 
the  door,"  &c.  There  is  nothing  of  design  in  this,  but  to 
meet  with  God,  to  pay  him  the  homage  I  owe  to  him,  and 
to  seek  from  him  the  vital  communications  which  I  need. 
Here  is  nothing  of  pomp,  nothing  of  ostentation.  When 
our  Saviour  sailh,  hypocrites  do  so  and  so  ;  you  may  easi- 
ly by  other  places  in  the  Gospel  know  whom  he  means  by 
that  character,  namely,  the  scribes  and  Pharisees,  men- 
tioned in  the  foregoing  chapter  and  elsewhere.  They  are 
often  mentioned  in  conjunction  with  that  other  title,  in 
Matt,  xxiii.  "  Wo  unio  you,  scribes  and  Pharisees,  hypo- 
crites." Of  all  religions  in  the  world,  I  would  never 
make  a  Pharisee  the  measure  of  my  religion  ;  to  have  but 
a  Pharisaical  religion,  a  religion  with  others  or  in  the 
sight  of  others,  but  none  to  myself  How  many  please 
themselves,  if  they  think  they  have  a  more  excellent  gift 
in  this  kind,  to  make  ostentation  of  it  to  others ;  but  to- 
wards God  alone  they  are  dumb  and  silent!  They  seem 
to  be  all  religion  with  others;  but  alone  they  are  nothing 
in  it,  their  hearts  are  all  earth  and  stone. 

Secondly,  If  there  ought  to  be  family  religion  set  up  and 
kept  up  by  governors  of  families;  then — they  in  families, 
who  are  imder  government,  are  obliged  to  comply  there- 
unto.— Any  duty,  that  is  incumbent  upon  one  relative  as 
such,  doth  manifestly  imply  the  duty  of  the  correlative  or 
of  the  correlate.  If  governors  of  families  must  set  up  and 
keep  up  religion  in  their  families ;  then  they  that  are  un- 
der government  must  comply.  The  same  authority,  that 
binds  the  one,  binds  the  other  too.  So  that  they,  who  re- 
fuse to  comply,  are  not  only  rebels  against  the  governors 
of  the  family  ;  but  rebels  against  the  Lord  of  heaven  and 
earth,  with  whose  authority  such  governors  are  invested  : 
for  there  is  no  power  but  from  him. 

And  though  it  be  true  indeed,  that  a  human  governor 
can  see  no  further  than  to  an  external  conformity;  he 
from  whom  the  obligation  principally  comes,  seeth  further, 
seeth  into  the  heart  and  soul  with  the  strictest  and  most 
prying  inspection.  And  therefore  with  reference  to  him, 
such  as  are  under  government  in  families  are  obliged  to 
coricur  in  heart  and  spirit,  and  not  to  afford  an  external 
and  bodily  presence  onlv.  For  your  business  lies  with 
the  God  of  the  spirits  of  all  flesh;  who  takes  notice,  whe- 
ther you  come  with  an  inclined  heart  or  a  disinclined, 
with  n  version  or  with  desire  ;  or  whether  you  attend  upon 
such  diuies  with  complacency  or  without  delight.  There 
is  no  deceiving  of  him.  The  same  law,  that  obliges  you 
to  pray,  obliges  you  to  "  prav  in  the  Holv  Ghost;"  and 
imphelh,  that  if  you  desire  his  communications  and  a.s- 
si^ting  influences,  as  "  a  Spirit  of  grace  and  supplication," 
they  will  ordinarily  be  affbrded;  and  that  you  will  not  be 
destitute  of  those  assistances  btu  by  slighting  them,  bv  de- 
spising and  resisting  and  vexing  that  Spirit,  who  is  ready 
to  assist  you,  and  to  engage  your  hearts  and  to  do  theiii 
good  by  such  a  duty. 

And  let  me  tell  you,  that  as  it  is  a  eulogy,  a  character 
of  praise  and  commendation,  in  any  one  to  be  good  in  a 
bad  family;  so  it  must  proportionablv  be  a  horrid  brand 
upon  any  one  to  be  bad  in  a  good  fam'ilv.  It  was  thought 
fit  to  be  put  upon  record  concerning  Abijah  the  son  of 


Jeroboam,  (1  Kings  xiv.  13.)  that  "  there  was  some  good 
thing  found  in  him  towards  the  Lord  his  God,  even  in  the 
house  of  Jeroboam  ;"  good  desires,  good  inclinations,  even 
in  so  wicked  a  (ainily  as  Jeroboam's  was.  It  is  propor- 
tionably  a  horrid  mark  upon  that  person,  who  coniinueth 
ungodly  in  a  godly  family  ;  that  is,  a  prayerle.ss  wretch  in 
a  praying  family ;" whose  heart  atleast  never  prayeth,  hath 
no  desires  after  God;  no  contrition,  no  sense  in  the  con- 
fession of  sin  ;  no  love,  no  gratitude  in  the  acknowledgment 
of  inercy.  For  one  to  continue  ungodly  in  a  godly  family, 
or  to  go  out  ungodly  from  a  godly  family,  what  a  horrid 
thingwill  this  be!  How  much  of  terror  and  amazement 
will  it  carry  in  it  at  last,  when  the  case  comes  to  open  it- 
self to  view,  and  to  be  looked  upon  and  considered  in  its 
proper  and  native  aspect  I  And  even  as  it  now  is  ;  to  think 
with  oneself,  "  That  such  or  such  children  or  fellow-ser- 
vants in  a  family,  where  I  may  have  lived  a  considerable 
time,  may  have  had  their  hearts  melted  in  hearing  the  word 
read  and  opened  and  applied,  but  mine  was  always  hard  ; 
they  have  had  their  souls  humbled  in  the  acknowledgment 
of  sin,  but  mine  was  unhumbled:  they  have  had  desires 
enlarged  in  seeking  for  mercy,  but  I  had  no  desire  after 
spiritual  good." — To  live  so  in  a  good  family,  and  to  go 
out  such  from  a  good  family ;  oh,  the  horror  of  this  case, 
and  the  reflections  it  will  cause  in  the  close  of  time  I  or, 
if  not  so,  in  an  eternity  of  misery,  that  will  never  end  ! 

Thirdly,  We  may  further  collect  hence,  that  if  family 
governors  are  to  re.solve,  for  their  families  as  well  as  them- 
selves, upon  serving  the  Lord;  then — they  have  a  power 
and  a  tnist  over  their  families,  and  about  their  families,  in 
reference  hereto. — Otherwise  Joshua  had  said  he  knew  not 
what,  or  why,  when  he  said,  "  I  and  my  house  will  serve 
the  Lord."  'But  this  I  have  evinced  already  by  several 
considerations ;  as  was  necessary  in  reference  to  a  dis- 
course of  this  nature.  It  is  plain,  such  a  power  God  doth 
invest  every  governor  of  a  family  with. 

Fourthly,  If  there  be  such  a  power  lodged  in  family  go- 
vernors, then — this  power  ought  to  have  its  exercise.  There 
is  no  power  in  nature,  that  is  frusiraneous,  and  never  to 
be  reduced  into  act.  Such  an  incongruity  as  that  is  never 
to  be  found  in  the  whole  volume  of  nature.  And  it  is  as 
little  to  be  found  in  matters  that  are  of  a  moral  and  spirit- 
ual consideration.  If  there  be  then  such  a  power,  it  ought 
to  be  reduced  into  act.  That  is,  masters  of  families,  by 
the  tise  and  exercise  of  this  power,  must  obliee  those  that 
live  under  their  government  to  comport  becomingly  with 
the  duties  and  exercises  of  religion  in  theii  families. 
There  ought  to  be  a  paternal,  a  despotical  use  of  this  pow- 
er in  reference  to  this  case. 

If  you  ask,  Wherein  1  we  must  speak  with  distinction, 
because  the  subordinate  relatives  in  a  family  are  not  all  of 
one  order,  but  there  is  great  diversity  among  them. 

If  where  there  is  a  godly  praying  husband,  there  is  an 
ungodly  wife,  who  cannot  endure  to  comport  with  such 
exercises  of  religion  in  the  family ;  here  is  indeed,  in  re- 
ference to  what  is  past,  matter  of  deep  shame  and  humili- 
ation, that  no  wiser  and  better  a  choice  was  made.  Per.sons 
in  their  choice  ought  mutually  to  have  reference  to  this  as 
the  first  and  main  thing,  to  match  minds  and  spirits,  ra- 
ther than  fancies  and  fortunes.  And  it  should  be  matter 
of  deep  humiliation,  if  it  have  not  been  so.  But  as  to 
what  is  future,  there  can  be  no  more  done  in  this  case, 
than  to  exhort  with  authority,  and  so  to  reprove  as  may 
be  most  suitable  to  the  end,  and  most  likely  to  attain  it. 

If  it  be  the  case  as  to  the  husband  in  reference  lo  the 
wife,  that  he  discovers  an  aversion  to  every  thing  of  reli- 
gion', and  especially  to  any  family  exercises  of  it;  here  is 
no  authority  to  he  u.sed  ;  (the  woman  hath  none  over  the 
man ;)  but  in  that  relation  there  mu.st  be  all  the  prudent 
and  gentle  persuasions  that  can  be,  and  a  resolution  to  en- 
gage as  many  of  the  family  as  she  can  to  bear  a  part  with 
her  in  the  exercises  of  family  religion ;  as  you  heard  of 
Esther  and  her  maids.  For  she  is  to  obey  but  "  in  the 
Lord  ;"  and  not  so  to  obey,  as  to  abandon  religion  upon 
his  account,  and  to  throw  it  out  of  the  family.  And  she 
is  kind  to  him  herein,  and  puts  the  greatest  obligation 
upon  him,  (which  he  may  come  to  understand  in  time,) 
in  that  she  labours  to  keep  off  a  curse  from  coming  upon 
the  family;  as  Abigail  did  once  keep  off  from  Nabal  a 
vengeance  that  was  just  coming  upon  him. 


626 


THE  OBLIGATIONS  TO 


Serm.  VI. 


But  as  to  children ;  where  there  are  godly  parents  that 
ha  'e  ungodly  children,  discovering  early  a  disinclination 
to  religion  ;  (as  indeed  for  the  most  part  it  is  too  early  dis- 
coverable;) where  this  is  discoverable,  there  ought  to  be 
so  much  the  more  serious,  earnest  endeavour  used  to  cul- 
tivate this  wilderness  of  nature,  and  to  correct  it  betimes. 
There  ought  to  be  early  insinuations  and  endeavours  to 
instil  principles  of  religion,  to  be  instrumental  towards 
the  possessing  of  souls  with  a  reverence  of  that  Majesty, 
whom  they  themselves  reverence.  As  no  doubt  it  was 
from  what  Jacob  had  long  observed  concerning  his  father 
Isaac,  that,  swearing  by  God,  he  swore  by  him  under  the 
name  of  "  the  fear  of  his  father  Isaac ;"  (Gen.  xxxi.  53.) 
him,  whom  he  had  long  observed  his  father  to  have  a 
great  reverence  for. 

But  when  any  are  grown  up  with  this  aversion,  (which 
It  may  be  through  great  negligence  was  not  animadverted 
upon  betimes,  as  it  should  have  been,)  and  do  now  disco- 
ver open  enmity  against  the  religion  of  their  father  and  of 
their  family;  wiseand  holy  parents  have  ways  yet  to  make 
use  of  theit  paternal  authority  in  that  case,  at  least  in  the 
di.sposal  of  what  is  theirs.  They  may  let  it  be  tmderstood 
and  known,  that  by  how  much  the  less  they  show  them- 
selves lovers  of  God,  they  the  parents  shall  show  them- 
selves so  much  the  less  lovers  of  ihem,  and  the  more 
sparingly  provide  for  them.  And  they  ought  not  only  to 
say  so,  but  to  do  so.  There  is  not  a  greater  fault  to  be  an- 
imadverted upon  among  persons  professing  religion,  who 
are  governors  of  families,  than  that  they,  let  a  fond  and 
foolish  affection  to  their  children  prevail  against  that  duti- 
ful and  loyal  love  which  they  owe  to  God  ;  that  is,  that 
without  distinction  they  labour  to  put  all  that  they  can  into 
the  hands  of  an  ungodly  son:  which  is  indeed  to  arm  him 
again.st  God's  interest  in  the  world,  and  against  religion. 
They  should  take  care,  that  such  shall  live ;  but  that  they 
shall  have  all  the  advantages  that  they  can  give  them, 
wherewith  to  maintain  and  keep  up  a  war  against  heaven, 
this  is  what  good  parents  can  never  give  an  account  for, 
that  when  they  are  only  intru.sted  as  stewards  of  the  mani- 
fold grace  of  God,  they  should  dispose  of  it  so.  These 
?,re  the  gifts  of  his  grace,  taken  in  a  larger  sense,  of  his 
bounty  and  goodness.  And  if  they  shall  employ  them,  in 
order  so  much  the  more  effectually  to  keep  up  and  main- 
tain a  war  against  the  universal  Ruler  of  the  world  ;  this 
is  a  most  undutiful  and  disloyal  affection. 

As  for  servants ;  they  are  no  such  inseparable  parts  of 
a  family,  but  that,  if  they  be  found  finally  inflexible,  and 
discover  an  enmity  against  God  and  religion  that  cannot 
be  overcome  and  got  out  of  their  hearts,  they  may  be  got 
out  of  the  house.  And  they  miM<  be  so.  As  the  Psalmist 
speaks  concerning  telling  a  lie,  (Psalm  ci.)  when  he  had 
expressed  in  the  beginning  of  the  P.salm  his  resolution 
concerning  family  order,  that  "  he  would  walk"  or  con- 
verse "  in  a  perfect  way  and  with  an  upright  heart  in  his 
house,"  perform  and  do  the  duties  of  a  family  governor 
with  integri'y  and  uprightness  ;  (that  mu.st  be  meant  by 
walking  there ;)  so  in  what  follows  he  tells  you,  what  the 
characters  should  be  of  one  that  should  stay  or  .should  not 
stay  in  his  house.  He  speaks  to  this  purpose,  both  nega- 
tively and  positively.  Negatively ;  The  work  of  them 
that  turn  aside,  should  not  cleave  to  him,  ver.  3.  That  is, 
of  them  that  decline  and  are  opposite  to  religion;  so  it 
must  principally  be  understood.  "A  froward  heart  shall 
depart  from  me;  I  will  not  know  a  wicked  person,"  ver. 
4.  He  had  spoken  before  of  the  rule  he  would  observe 
in  reference  lo  his  house  and  family;  and  to  this,  those 
following  expressions  must  be  understood  to  have  a  direct 
reference.  And  for  the  expression  of  frown.rd,  and  that 
other  of  turning  aside  ;  they  are  used  in  divers  places  of 
Scripture  to  signify  disinclination  to  religion,  an  averse, 
disaffected  heart  towards  God.  As  in  Psalm  liii.  2,  3.  one 
of  these  words  is  there  used;  When  "God  looked  down 
from  heaven,  to  see  if  any  did  understand  and  seek  God  ;" 
(it  is  said,)  "every  one  of  them  is  gone  back ;  they  are  in 
an  averse,  disaffected  posture,  all  hanging  off  from  God 
and  disaffecle'd  to  him."  So  one  of  those  words  is  used 
in  Psalm  Iviii.  3.  "  The  wicked  are  estranged  from  the 
womb ;  they  go  astray  as  soon  as  they  be  born."  This  re- 
ference the  expressions  must  be  understood  to  have  here, 
( 0  signify  disaffection  to  religion.    Now  such  a  one,  sailh 


he,  "  shall  depart  from  me,  and  I  will  not  know  him." 
And  afterwards,  ver.  7.  "  He  that  worketh  deceit,  -hall 
not  dwell  within  my  house ;  he  that  telleth  lies,  shall  not 
tarry  in  my  sight;"  one,  in  whom  this  conjunction  is  ac- 
tually found,  (which  is  always  to  be  expected,)  disaffection 
to  God  and  falsehood  to  oneself.  A  thing,  that  a  heathen 
took  notice  of  long  ago;  Q»«  Deum  mm  timent,  fallent 
homines:  They  that  fear  not  God,  have  no  truth  towards 
7nen. 

But  the  Psalmist  tells  us  who  shall  stay  in  his  house, 
ver.  6.  "  Mine  eyes  shall  be  upon  the  faithful  of  the  land, 
that  they  may  dwell  with  me;  and  he  that  walkelh  in  a 
perfect  way,  or  uprightly,  he  shall  serve  me."  "  I  will 
have  mine  eyes  every  where  ;  and  if  there  be  an  honest, 
upright-hearted  person  to  be  found,  I  will  choose  such  a 
one  for  my  servant." 

This  ought  to  be  a  measure  to  all  of  us.  A  godly,  faith- 
ful servant  is,  I  am  afraid,  a  too  little  vaJued  thing  with 
many  among  us;  they  are  more  indifferent,  how  their  ser- 
vants stand  affected  towards  religion  ;  whtther  they  have 
any  love  of  God  or  godliness,  yea  or  no.  But  if  such  can 
be  found,  saith  the  Psalmist,  theyshall  serve  me,  live  with 
me ;  I  will  labour  to  furnish  my  hou.se,  as  far  as  in  me  is, 
with  such  as  will  labour  to  comply  and  fall  in  with  me  in 
the  great  business  of  religion.  You  have  heard  concern- 
ing this  same  Psalmist  David,  (2  Sam.  vi.  20.)  how,  after 
that  great  .solemnity  was  over  of  placing  the  ark,  "  he  re- 
turned to  bless  his  household."  It  is  obvious  enough  to 
collect,  that  this  was  a  stated  practice  with  him,  from 
which  that  great  solemnity  should  not  divert  him,  when 
the  time  and  season  was  come  of  going  to  perform  the  or- 
dinary exercises  of  religion  in  his  house:  and  unto  that 
therefore  in  its  proper  time  he  applieth  himself. 

It  will  therefore  be  the  care  of  good  family  masters,  to 
have  such  for  members  of  their  families,  as  may  contri- 
bute to  the  drawing  down  of  a  blessing  upon  their  hou.se; 
that  they  may  not  counteract  themselves  ;  and,  as  the  dai- 
ly exercise  of  religion  is  the  blessing  of  a  family,  thai 
they  may  not,  by  connivance  and  indulgence  to  wicked- 
ness and  disaffection  to  religion,  undo  their  work  and  pull 
down  a  curse,  more  effectually  than  they  can  hope  in  a 
half  and  divided  way  to  gain  or  draw  down  a  bles.sing. 

These  several  ways  there  ought  to  be  an  exercise  of  the 
power,  that  God  hath  invested  each  master  of  a  family 
with.  And  it  ought  to  be  considered,  that  wherever 
there  is  a  power,  there  is  a  trust.  There  can  be  no  pow- 
er but  from  God;  and  where  he  lodgeth  this  power,  he 
doth  also  commit  a  trust  into  such  hands;  and  the  weight 
of  this  ought  to  lie,  and  will  lie,  upon  every  one  that  is 
conscientious.     And  therefore, 

II.  I  shall  shut  up  all  the  discourse  upon  this  subject 
with  a  few  words  of  exhortation. 

1.  Wheresoever  family  religion  hath  been  set  on  foot, 
let  it  be  continued,  and  labour  to  improve  it ;  that  is,  to  be 
more  and  more  serious  and  lively  and  spiritual ;  both  they 
that  are  to  manage  the  duty,  and  they  that  are  to  concur 
and  join.  Let  there  be  an  endeavour  to  grow  more  quick 
and  lively  herein.  When  I  spoke  about  the  circumstances 
of  such  exercises,  I  said  nothing  how  much  time  was  to  be 
spent  in  them.  Indeed  there  is  no  particular  rule  to  be 
set  for  that;  as  I  have  told  you  the  matter  stands  upon 
other  accounts.  In  such  cases  prudence  is  to  be  exercised 
in  matters  of  religion,  as  well  as  in  other  matters.  "  A 
good  man  will  order  his  affairs  with  discretion,"  as  hath 
been  said  again  and  again.  F.very  man  is  to  take  his  rule 
and  measure  for  that  from  discretion;  but  by  no  means 
from  indiscretion.  It  ought  to  be  considered  with  pru- 
dence and  judiciousness,  what  is  mo.st  likely  to  .serve  the 
end  of  religion,  in  such  exercises  of  it  as  we  have  been 
speaking  of  I  reckon,  that  one  quarter  of  an  hour  spent 
with  spirit  and  life,  is  a  great  deal  better  than  hours  toge- 
ther spent  in  nauseous  flatting  repetitions,  (which  was  the 
Pharisaical  way,)  in  such  a  tedious  and  fulsome  way,  as 
tends  to  make  religion  a  burden  and  grievance.  I  think 
that  is  applicable  to  the  purposes  of  religion,  which  hath 
been  applied  to  meaner,  much  meaner  purposes;  that  it 
is  good  to  come  from  a  meal  with  an  appetite;  that  it  is 
good  to  come  so  too  from  an  exercise  of  religion,  with 
tho.se  pleasant  lively  relishes  left  upon  one's  spirit  as  may 
make  him  wish  for  the  reliun  of  such  a  season;  "  Whe» 


Seem.  VI. 


FAMILY  RELIGION  AND  WORSHIP, 


627 


will  the  time  for  prayer  and  solemn  attendances  upon  God 
come  again  V  But  this,  beyond  all  things,  should  be  en- 
deavoured, that  there  may  be  an  improvement  in  life  and 
vigour  and  spirituality  in  the  performance  of  these  things, 
both  in  them  that  manage  them,  and  in  those  that  are  to 
concur  and  join  ;  where  such  a  thing  as  family  religion 
is  set  up  and  hath  been  kept  up. 

2.  I  must  desire  you  to  suffer  the  exhortation  too,  where 
family  religion  hath  not  hitherto  been  begun.  Oh,  make 
haste  and  begin  it,  keep  it  off  no  longer.  Defer  no  longer 
to  God  so  indisputable  a  right ;  or  to  make  use  of  so  great 
an  advantage  for  yourselves,  and  for  yours  that  yoii  are 
concerned  for.  I  hinted  to  you  in  what  was  said  to  an 
objection,  that  it  may  be  a  great  difficulty  with  some  how 
to  begin.  They  are  ashamed  to  be  taken  notice  of,  as  hav- 
ing received  a  conviction  of  this  matter,  and  so  to  own  a 
fault  by  applying  to  a  contrary  practice.  But  we  all  pro- 
fess ourselves  Christians ;  and  as  we  are  men,  we  are 
under  the  government  of  the  Supreme  Ruler,  and  must  be 
accountable  to  him.  It  becomes  us  on  both  accounts,  to 
jearn  to  be  ashamed  of  our  sin,  and  not  to  be  ashamed  of 
our  duly.  And  if  what  hath  been  .said  shall  obtain  to  be 
considered  and  laid  to  heart ;  I  cannot  but  hope,  that  they 
who  are  ashamed  to  begin,  will  rather  be  ashamed  not  to 
Degin,  to  defer  and  neglect  so  great  and  important  and 
Dlessed  a  work  as  this  is, 

0  think,  how  shame  will  be  estimated  one  day  in  "  the 
general  a.ssembly ;"  when  all  the  world,  the  whole  creation 
of  intelligent  creatures,  angels  and  men,  shall  be  convened 
before  the  judgment-seat.  Think  how  shame  and  reputa- 
tion will  be  estimated  in  the  great  day.  You  are  told  that 
the  resurrection  of  tmgodly  ones  will  be  a  resurrection  and 
awakening  to  shame  and  everlasting  reproach,  (Dan.  xii. 
2.)  Many  of  them  that  sleep  in  the  dust  of  the  earth,  shall 
awake :  some  to  shame  and  everlasting  reproach.  Oh ! 
for  a  man  to  be  hurried  away  from  the  bright,  glorious  pre- 
sence of  the  blessed  God,  under  the  notion  of  one  that 
would  not  call  upon  him ;  severed  from  all "  the  spirits  of 
just  men  made  perfect,"  and  from  that  innumerable  com- 
pany of  glorious  and  blessed  angels,  to  be  made  an  asso- 
ciate and  companion  of  devils  to  all  eternity,  for  this  very 
reason!  Why  is  he  driven  into  darkness,  and  cast  oiit 
into  those  regions,  where  there  is  weeping  and  wailing  and 
gnashing  of  teeth  f  Why,  he  would  never  call  upon  God ; 
he  had  a  family,  but  there  was  no  religion  in  it ;  he  never 
cared  to  keep  up  God's  interest  in  his  earthly  station. 
This  IS  therefore  his  portion  and  punishment.  Think 
whether  this  will  not  be  a  greater  shame,  than  to  begin  a 
holy  religious  course,  that  hath  been  neglected  hitherto. 

1  shall  briefly  shutupall  with  the  foUowingconsiderations, 
that  may  through  God's  blessing  help  to  enforce  all  upon  us. 
_  1.  Consider,  How  come  you  to  have  a  family,  and  your 
ramily  to  have  a  place  and  habitation  in  this  w-crW  Do 
you  not  know,  that  the  Lord  is  the  Ruler  of  all  this  world 
and  that  he  sets  the  solitary  in  families,  and  appoints  to  all 
the  bounds  ol  their  habitation  1  And  for  what  t  That 
they  might  seek  the  Lord  ;  (as  is  signified.  Acts  xvii,  26 
2/,  28.)  if  so  be  they  may  feel  and  find  him  out,  who  is 
not  far  from  any  one  of  us,  since  in  him  we  all  live  and 
move  and  have  our  being.  Will  you  defeat  the  design  for 
which  God  made  such  a  world  of  creatures,  and  hath  dis- 
posed them  into  societies  and  convenient  stations  here 
upon  this  earth  1  Was  this  done  merely  to  gratify  and 
please  these  creatures  1  That  is  to  suppo.se  a  creature 
designed  by  God  to  be  its  own  end,  and  that  he 'had  re- 
signed the  prerogative  of  his  Deity  to  the  work  of  his  own 
hands  now  in  rebellion  against  him. 

2.  Do  not  you  know,  that  you  need  a  constant  preserver 
m  your  several  dwellings'?  Except  the  Lord  build  the 
house  they  labour  m  vain  that  build  it ;  except  the  Lord 
keep  the  city,  the  watchmen  waketh  but  in  vain  P>,alm 
cxxvu,  1  A  city  you  know  is  made  up  of  si  manv 
houses  inhabited;  but  every  such  house  is  kept  in  vain  if 
God  be  not  the  keeper.  And  what !  is  he  not  worth  the 
taking  notice  of,  that  watchelh  over  you  night  after  night 
and  day  after  day  1  ^  & 

3.  How  can  you  expect  to  live  comfortably  in  vour 
dwellings  without  God  1  What  good  will  your  enjoyments 
do  you  1  Can  a  blessing  for  a  soul  spring  out  of  the  earth 
a  good  smtable  to  aa  immortal  mind  ?    It  is  an  amazin-^ 


thing,  as  Job  represents  it,  (chap.  xxi.  7,  &c.)  that  men 
should  outwardly  flourish  in  their  external  circumstances, 
"  live,  become  old,  and  mighty  in  power,  have  their  seed 
established  in  their  sight,  and  their  ofl'spring  before  their 
eyes  and  their  houses  safe  from  fear  ;"  they  dwell  securely 
in  them,  they  are  safe  from  fear,  though  not  Irom  danger ; 
and  yet  take  no  notice,  who  it  is  that  makes  them  dwell  in 
that  safety;  and  thereupon  say  unto  God,  notwith.standing 
all  this,  that  they  live  under  his  wing  and  upon  his  bounty, 
"  Depart  from  us,  lor  we  desire  not  the  knowledge  of  thy 
ways,"  ver.  14.  "  Our  houses  shall  be  as  much  strangers 
to  religion,  as  they  are  to  fear  :  i  hey  are  free  from  fear,  and 
they  shall  be  as  free  from  piety  too."  This  they  are 
pleased  with  as  their  greatest  privilege,  to  be  without  God. 
And  yet,  as  it  follows  ver.  16.  "  Their  good  is  not  in  their 
own  hand ;  the  counsel  of  the  wicked  is  far  from  me." 
Let  it  be  far  from  me  !  I  would  not  have  my  soul  bound 
up  with  such  a  one's  soul!  0  my  soul,  enter  not  into  the 
secret  of  those  horrid  creatures,  those  monsiters  of  ingrati- 
tude, undutifulness,  and  disaffection,  towards  a  kind,  gra- 
cious, and  benign  Lord  !  They  have  not  their  good  in  their 
own  hand,  but  it  is  all  in  his,'  to  whom  they  yet  say,  "  De- 
part from  us!"  And  they  may  seem  to  prosper  in  this 
course  awhile  ;  biU  see  what  comes  of  it  at  length,  ver, 
17,  &c.  "How  often  is  the  candle  of  the  wicked  put 
out !"  their  prosperity  reversed,  their  light  extinguished  ! 
and  how  often  cometh  their  destntction  upon  them  !  Ver. 
19.  "  God  layeth  up  his  iniquity  for  his  children  ;"  (this 
cometh  of  it  at  last ;)  "  he  rewardeth  him,  and  he  shall  know 
it."  Many  times  he  takes  care,  that  he  shall  know  it  in 
such  ways  as  are  there  expressed,  ver.  20.  "  His  own  eves 
shall  see  his  own  destruction,  and  he  shall  drink  of  the 
wrath  of  the  Almighty.  For  what  pleasure  hath  he  m  his 
house  after  him,  when  the  number  of  his  months  is  cut  olT 
in  the  midst  1"  He  hath  cliildren  .springing  up,  it  may  be, 
and  furnished  by  his  foolish  and  fond  care  and  concern 
with  great  things  in  this  world ;  such  a  son  is  married 
into  .such  a  family,  and  .such  a  daughter  into  another, 
where  they  are  richly  and  opulently  provided  for.  But  his 
children  come  to  destruction  in  his  very  sight.  It  is  often 
so;  he  seeth  all  wasting  and  melting  away,  even  as  a 
heap  of  snow  before  the  sun.  This  is  often  the  heritage  of 
wicked  men  from  the  Lord  in  this  world;  and  if  it  be  not 
so  in  this  world,  worse  and  more  dismal  things  ensue  after- 
wards. In  the  mean  time,  what  comfort  ran  there  be, 
with  all  the  enjoyments  and  affluence  that  a  man  can  have 
in  his  house,  be  it  ever  .so  pleasing  a  habitation,  while  God 
is  a  .stranger,  dwells  not  there;  is  not  worshipped,  and  so 
dwells  not  there  ^ 

4.  Consider,  how  amiable  a  thing  a  religious  family  is, 
where  the  fear  of  God  governeth  and  flourisheth.  Do  but 
read  to  that  purpose  the  128th  Psalm,  which  might  fruit- 
fully be  run  over. 

5.  Do  not  you  desire,  that  the  world  should  mend  1 
that  you  may  see  better  times,  and  to  see  your  city  flourish  1 
If  trade  languish,  every  one  is  sensible :  methinks  we 
should  not  be  insensible,  if  religion  languish.  But  how 
shall  it  lii-e,  if  not  in  families?  There  is  the  great  failure. 
And  any  place,  that  hath  been  long  the  seat  of  religion, 
when  it  comes  to  decay  in  that  respect,  will  decay  in  other 
respects  too.  "  Be  instructed,  O  Jerusalem,  lest  my  soul 
depart  from  thee  :  and  I  leave  thee  desolate  without  in- 
habitant," Jer.  vi.  8.  If  that,  which  is  the  very  soul  of 
any  people's  good  estate,  even  of  the  political  body  ;  if 
that  retire,  all  moulders  :  as,  if  the  soul  of  a  man  retires, 
is  gone  and  withdrawn,  the  body  crumbles  and  turns  to 
dust.  How  desirable  a  thing  is  it  to  a  Londoner,  to  see 
London  in  a  prosperous,  flourishing  condition  !  But  never 
expect  to  see  it  so,  if  religion  shall  be  in  a  languishing  de- 
caying condition  gradually  from  day  to  day.  That  will 
be  a  dreadful  foretoken. 

6.  Consider,  that  all  family  masters  are  stewards,  and 
all  stewards  must  be  accountable.  O  consider  within  how 
little  a  time  we  are  every  one  of  us  to  be  called  to  an  ac- 
count :  "  What  did  you  do  in  your  .station  as  governor  or 
governed  in  .such  a  family  V  Prepare  that  you  may  be 
capable  of  rendering  a  good  account,  an  account  comfort- 
able to  yourselves. 

7.  Consider,  that  there  cannot  be  a  better  omen  of  s 
good  state  of  things  coming   than  if  we  could  see  that 


THE  OBLIGATION  TO  FAMILY  RELIGION. 


Serm.  VI. 


take  effect,  which  hath  been  designed  and  endeavoured  by 
so  many  servants  of  God  at  this  time,  upon  the  subject  of 
family  religion.  There  could  not  be  a  more  promising 
token  to  us.  God  hath  touched  the  minds  of  those  who 
are  associated  m  the  work  of  the  Gospel  among  us,  all  at 
once  by  a  kind  of  celeusma,  to  cry  up  family  religion.  If 
this  should  have  its  good  effect,  (and  why  should  we  not 
hope  it  will  1)  we  cannot  have  a  better  token  for  good.  The 
cry  of  wickedness  is  loud.  If  the  cry  of  prayer,  when  it 
shall  come  to  be  so  united  a  cry,  shall  prevail  and  be 
louder,  this  will  draw  down  blessings.  The  cry  of  wick- 
edness is  calling  for  wrath  and  vengeance,  for  the  vials  to 
be  poured  out  upon  us :  but  if  so  many  houses,  as  there  are 
in  London,  wherein  religion  is  professed,  should  really  be- 
come so  many  oratories,  houses  of  prayer :  it  is  to  he  hoped 
there  will  be  so  many  louder  cries,  ascending  up  to  heaven 
for  mercy.  If  there  had  been  fifty,  forty,  thirty,  twenty, 
nay,  ten  righteous  persons  in  Sodom;  that  would  have 
prevailed  for  mercy  upon  that  city.  If  so  many  as  profess 
religion  in  London,  would  but  practice  it,  and  this  pari  of 
it  in  particular,  to  set  prayer  on  work  with  importunity 
and  fervour  in  their  several  families  ;  in  this  respect  vox 
popuH  will  be  vox  Dei:  the  voice  of  a  praying  people  will 
be  as  the  voice  of  God  blessing  us  from  above ;  and  telling 
us  that  you  have  prevailed,  the  course  of  wrath  is  stopped, 
the  decree  reversed,  prayer  is  heard,  and  that  you  shall  see 


London,  the  city  of  your  solemnities,  a  quiet  habitation 
This  is  said  by  way  of  answer  to  the  people,  who  ace 
brought  in  at  the  beginning  of  Isa.  xxxiii.  3.  praying,  "O 
Lord  be  gracious  unto  us,  let  thine  arm  be  awakened  for 
us  every  morning."  Here  was  daily  prayer  ascending  and 
going  up.  It  follows  in  ver.  20.  "  Look  upon  Zion  the 
city  of  our  solemnities,  thine  eyes  shall  see  Jerusalem  a 
quiet  habitation,  a  tabernacle  that  shall  not  be  taken  down, 
not  one  of  the  stakes  thereof  shall  ever  be  removed,  nei- 
ther shall  any  of  the  cords  thereof  be  broken."  And  so  many 
prayers  ascending  out  of  so  many  several  families  of  Lon- 
don, will  be  harbingers  to  those,  from  whom  those  prayers 
proceeded,  and  in  whose  souls  they  were  formed  and  in- 
wrought. Such  praying  souls  shall  ascend  at  length  and 
follow  their  prayers.  And  if  we  who  are  now  here  as- 
sembled have  not  this  hope,  what  are  we  here  for  1  Why 
do  we  worship;  if  this  be  not  our  hope,  that  our  souls 
shall  follow  our  adoration!  We  know  we  are  to  be  here 
but  a  little  while.  We  send  up  prayers,  desires,  and  praises 
here  in  our  assembly,  in  the  hope  and  expectation,  that  we 
shall  follow  the  prayers  and  praises  which  ascend  out  of 
our  assembly  ere  it  be  long.  Worship  God  with  the  same 
hope  and  expectation  in  your  families,  that  you  yourselves 
shall  ere  .ong  follow  your  prayers  and  praises  ascending 
from  thence  also. 


THE  VANITY  OP  A 


FORMAL  PROFESSION  OF  RELIGION. 


CONSIDERED 


IN   EIGHT   SERMONS 


ON  TITUS  I.  16. 


SERMON  I.* 


THET  PROFESS  THAT  THEY  KNOW  GOD  ;  BUT  IN  WORKS  THET  DENY  HIM,  BEING  ABOMINABLE,  AND  DISOBEDIENT,  AND  ONTO 
EVERY  GOOD  WORK  REPROBATE.      TITOS  i.   16. 


Since  it  is  too  obvious,  that  maay  persons  are  apt  to 
satisfy  themselves  with  the  mere  profession  of  Christi- 
anity; and  to  reckon  that  while  they  explicitly  own  the 
true  religion  they  are  sound  Christians  and  good  protes- 
tants,  without  considering  whether  that  religion  carries 
due  and  suitable  impressions  on  their  hearts  or  not;  I  have 
therefore  thought  it  might  not  be  unuseful,  to  discourse  a 
little  from  this  Scripture,  and  show  the  vanity  and  insig- 
nificance of  an  empty  profession,  a  profes,sion  which  re- 
futes and  contradicts  itself  To  make  way  for  what  I  in- 
tend from  this  passage  of  Scripture,  there  are  a  few  things 
that  it  will  be  necessary  for  me  to  recommend  to  your  notice. 

First,  That  this  phrase,  the  knowing  of  God,  is  a  usual 
■expression  to  signify  religion  in  general ;  inasmuch  as  it  is 
the  primary,  the  most  deep  and  fundamental,  thing  in  all 
religion.  It  is,  as  I  remember  the  moralist  styles  it,  "  The 
foundation  of  foundations."  Hence,  from  so  noted  and 
principal  a  part,  the  denomination  is  put  upon  the  whole. 
To  know  God,  therefore,  is  to  own  him,  to  acknowledge 
him  as  our  God;  and  thereupon  to  carry  ourselves  suit- 
ably towards  him.  In  the  first  commandment,  which  es- 
tablishes the  relation  betwixt  God  and  us,  it  is  intimated, 
that  if  we  will  have  him  to  be  our  God,  we  must  have  no 
other  gods  before  him,  Exod.  xx.  3.  And  again,  one  of 
the  prophets  expresses  it  by  knowing  no  other  god  but  Him. 
"  I  am  the  Lord  thy  God  from  the  land  of  Egypt ;  and 
thou  shah  know  no  other  god  but  me,  for  there  is  no  sa- 
viour beside  me,"  Hos.  xiii.  4.  The  import  then  of  the 
expression,  is  to  own  him  as  God,  in  relation  to  ourselves ; 
and  consequently  to  love  and  fear  him,  to  hope  and  delight 
in  him,  and  the  like.  All  which  result  from  the  relation 
betwixt  him  and  us;  according  to  that  well  known  obser- 
vation and  rule  among  the  Hebrews ;  that  "  words  of 
knowledge  import  life  and  sense,  as  consequent ;  as  words 
of  life  and  sense  suppose  knowledge  antecedent." 

Secondly,  This  phrase  imports  not  only  natural  religion, 
but  also  that  which  is  revealed.  Knowing  God  therefore 
is  not  to  be  taken  so  abstractedly,  as  though  it  meant  no 
more  than  only  to  entertain  the  notion  of  the  Deity,  and 
the  practice  of  those  duties  that  we  are  led  to  by  the  light 
of  nature ;  but  more  generally  whatever  duty  he  is  pleased 
to  enjoin  also  by  revelation.  We  then  know  and  acknow- 
ledge him  as  God,  with  respect  to  his  sovereignty  and  do- 
minion, when  we  are  universally  observant  of  his  will; 
how  or  by  what  means  soever  it  is  made  known  to  us ; 

*  Tliia  Sermon  is  witliout  date ;  but  it  .U  very  probable  it  was  preached  on 
January  16,  16S0. 

44 


whether  it  be  by  natural  light,  or  express  superadded  reve- 
lation. And  therefore  we  find  this  expression  made  use  of 
to  signify  religion  among  the  Jews,  while  they  were  a  pe- 
culiar people  unto  God.  It  is  said,  Hezekiah,  a  good  king, 
"  spoke  comfortably  to  the  Levites,"  to  their  hearts,  accord- 
ing to  the  Hebrew,  "  who  taught  the  good  knowledge  of 
the  Lord,"  2Chron.  xxx.  22.  That  is,  instructed  the  peo- 
ple in  religion,  according  to  the  revelation  of  the  mmd 
and  will  of  God,  which  was  then  afibrded  them. 

Thirdly,  We  find  this  phrase  expressly  used  to  signify 
the  Christian  religion  in  particular.  And  thus  the  same 
apostle  uses  it  in  another  place.  "Awake  to  righteousness 
and  sm  not ;  for  some  have  not  the  knowledge  of  God,  I 
speak  this  to  your  shame,"  1  Cor.  xv.  34.  As  if  he  had 
said,  "  You  do  not  know  God,  you  do  not  demean  and  be- 
have yourselves  like  those,  who  understand  the  principles 
of  yoiir  own  religion."  And  again,  says  the  apostle,  "  After 
you  have  known  God,  why  turn  ye  back  to  the  weak  and 
beggarly  elements,  whereunlo  ye  again  desire  to  be  in 
bondage  T  Gal.  iv.  9.  That  is.  Why  do  you  follow  the 
gnostics  in  mixing  judaical  and  pagan  rites  with  the  reli- 
gion of  Christ. 

Fourthly,  We  are  therefore  further  to  collect,  that  the 
apostle  does  here,  in  this  p'lace,  particularly  intend  the 
Christian  religion.  "  They  profess  that  they  know  God  ;" 
that  is,  they  profess  to  be  Christians.  For  ii  is  very  evident 
he  writes  of  such,  as  professed  the  only  true  religion.  The 
teachers  who  seduced  and  corrupted  them,  it  is  evident, 
were  professed  Christians,  though  very  corrupt  and  un- 
sound ones;  for  ihey  endeavoured  to  deprave  others;  not 
indeed  as  avowed  adver.saries  to  the  Christian  name,  but 
as  deceivers  and  gainsayers.  It  is  true,  the  aposile  said, 
they  ought  to  be  convinced;  by  which  he  implies  that 
there  were  some  common  agreed  principles  anion?  them, 
which  might  be  the  ground  of  such  conviction.  He  calls 
them  deceivers,  who  by  cunning  insinuations  laboured  to 
pervert  the  Christian  doctrine,  and  to  render  it  favourable 
to  licentious  and  immoral  practices.  And  therefore  those, 
whom  they  had  perverted,  must  be  of  the  same  stamp; 
not  wholly  of  the  Jewish  religion,  for  that  their  teachers 
were  not;  but  judaizing  Christians.  They  who  lived  so 
remote  from  Judea,  cannot  be  thought  to  have  entertained 
the  principles  of  the  Jewish  religion  entirely;  nor  so 
generally,  and  in  such  numbers,  as  is  here  implied,  for 
"  many  whole  houses  were  subverted,"  Tit.  i.  11.    Much 


630 


THE  VANITY  OP  A  FORMAL 


Serm.  I. 


less  can  we  suppose  the  whole  body  of  the  people  to  be 
naturally  Jews ;  for  the  apostle  does  manifestly  describe 
them  by  the  common  national  taint  of  that  island,  that  is, 
as  "  liars,  evil  beasts,  slow  bellies,"  (Tit.  i.  12.)  according 
to  the  character  given  of  them  by  one  of  their  own  poets.  » 
Thus  are  the  people  described,  whom  the  apostle  speaks 
of,  namely,  the  natives  of  Crete,  who  were  converted  from 
paganism  to  the  profession  of  the  Christian  religion,  with 
which  they  mingled  many  of  the  Judaical  sentiments. 
This  therefore  being  premised,  our  way  is  plain  and  clear 
to  the  things  I  intend  to  insist  upon ;  which  are  especially 
these  two — That  men  may  profess  the  true  religion,  and 
yet  lead  very  ill  lives  ■,  and — That  they  who  do  so,  by  just 
interpretation,  may  be  said  to  deny  the  religion  they  pro- 
fess.— I  propose  to  speak  to  these  two  observations  jointly 
<  in  this  order. 

I.  I  shall  show  what  sort  of  profession  that  must  be, 
which  can  be  meant  in  such  a  case. 

II.  What  the  persons  who  make  it  may  be  notwith- 
standing, in  the  temper  of  their  spirits,  and  the  course  of 
their  practice. 

III.  I  shall  show  whence  it  is,  that  men  should  make 
profession  of  a  religion,  to  which  the  temper  of  their  spirits 
and  the  course  of  their  walking  are  so  repugnant.  And, 

IV.  The  vanity  of  such  a  profession,  and  how  little  it 
signifies  to  entitle'  persons  to  tne  reputation  or  proper  re- 
wards of  such  a  religion. 

I.  I  shall  show  what  sort  of  profession  that  must  be, 
which  can  be  meant  in  this  case,  or  was  made  by  such 
persons  as  the  apostle  speaks  of. 

1,  It  must  be  understood  to  be,  in  the  main,  but  a  nomi- 
nal profession.  These  professors  indeed  own  the  Christian 
name,  call  themselves  by  it ;  and  not  only  do  so,  but  also 
claim  the  privilege  of  being  called  Christians  by  others  : 
like  those  who  said  they  were  Jews,  when  they  were  not, 
but  were  of  the  synagogue  of  Satan,  Rev.  ii.  9.  And  St. 
Paul,  in  the  second  chapter  of  his  epistle  to  the  Romans, 
speaking  of  these  professors,  uses  the  very  same  style,  al- 
luding to  those  who  called  themselves  Jews,  or  were  com- 
monly so  called  by  others ;  "  Thou  art  called  a  Jew,  and 
restest  in  the  law,  and  makest  thy  boast  of  God,"  &c.  but 
says  he,  in  the  clo.se  of  that  chapter,  "He  is  not  a  Jew 
that  is  one  outwardly ;  neither  is  that  circumcision  which 
is  outward  in  the  flesh ;  but  he  is  a  Jew,  that  is  one  in- 
wardly— whose  praise  is  not  of  men  but  of  God,"  Rom.  ii. 
17,  29. 

2.  This  profession  could  be  only  formal;  that  is,  wholly 
made  up  of  the  external  form  of  that  religion  to  which 
they  pretended.  So,  in  like  manner,  many  now  profess 
the  Christian  religion,  and  make  a  show  or  appearance  of 
being  religious  by  frequenting  Christian  assemblies;  by 
owning  themselves  to  be  members  of  the  catholic,  or  some 
protestant  church  ;  and  by  wearing  the  badge  and  cogni- 
zance of  such  and  such  a  party.  The  bare  having  a  name, 
is  all  we  can  suppose  to  be  in  such  a  profession  as  this. 
And  therefore  to  these  professors  may  be  applied  what  our 
Lord  sa5's  to  the  church  in  Sardis ;  "  Thou  hast  a  name 
that  thou  art  alive,  when  thou  art  dead,"  Rev.  iii.  1.  And 
so  it  is,  in  like  manner,  with  all  others ;  who  content  them- 
selves with  making  a  show  of  religion,  and  performing 
such  external  rites,  as  are  the  distinguishing  badge  of  the 
several  parties  of  the  Christian  world. 

II.  I  am  now  to  show  you,  what  such  persons  may  be, 
notwithstanding  their  profession,  both  in  temper  and  prac- 
tice ;  which  shall  be  done  briefly  by  opening  the  terms  of 
the  text.  They  may  be,  for  all  that,  abominable,  disobe- 
dient, and  to  every  good  work  reprobate ;  that  is,  in  one 
word,  inclined  to  all  evil,  and  averse  to  all  good.  To  these 
two  things  do  these  several  expressions  amount. 

1.  They  are  said  to  be  SScXvktoi,  abominable,  or  shame- 
fully addicted  to  all  manner  of  evil.  The  word,  in  the 
original,  denotes  the  heinousness  of  those  practices,  in 
which  thev  allow  themselves  ;  and  is  derived  from  a  word 
that  signifies  to  send  forth  an  offensive  smell.  For  all 
sentiments  of  right  and  good,  are  not  so  totally  lost  and 
obliterated  among  mankind,  but  that  there  are  some  things 
which  even  pagans  would  detest. 

2.  They  are  said  to  be  also  hirctScU,  disobedient,  which 
expression  imports  perseverance  and  obstinacy  in  an  evil 

a  Epiinenjdes. 


course.  They  will  by  no  means,  by  no  importunity,  no 
arguments  whatever,  be  dissuaded  from  practices  so  un- 
justifiable, and  detestable  in  their  o'svn  nature.  They  are 
resolved  to  run  on  whatever  it  costs  them ;  to  continue  in 
sin,  and  in  the  profession  of  religion  at  the  same  time, 
which  is  the  greatest  absurdity  imaginable. 

3.  They  are  said,  lastly,  to  be  irpoj  nSf  cpyov  iyador  aidKifuit, 
reprobate  to  every  good  work ;  which  signifies  a  disinclina- 
tion to  every  thing  that  is  good,  to  every  thing  that  is  ■ 
worthy  of  praise.  The  word  may  be  taken,  as  it  is  ob-  % 
served,  either  actively  or  passively,  and  so  may  signify  not  '' 
only  to  be  disapproved  by  others,  but  to  disapprove  them- 
selves ;  in  which  latter  sense  we  must,  at  present,  princi- 
pally understand  the  phrase.  They  disapprove  all  that 
which  claims  their  approbation  and  esteem ;  and  are  dis- 
affected to  all  that  good  which  the  religion  they  profess 
would  oblige  them  to  the  practice  of  The  expression 
therefore  does  not  so  much  signify  their  omission  of  what  J| 
is  good,  as  their  disinclination  to  it ;  but  it  further  denotes 
that  if  they  do  any  thing  at  all  in  religion,  it  is  what  they 
neither  delight  in,  nor  can  endure.  "  Every  good  work" 
is  an  expression  of  such  latitude,  that  it  may  comprehend 
all  the  works  of  piety,  mercy,  and  common  justice.  And 
so  it  is  fit  we  should  understand  it  in  this  place.  What- 
ever they  do  of  this  kind,  their  hearts  are  averse  to  it,  and 
they  bear  a  disaffected  mind  to  it  all.  And  such  as  are 
here  de.scribed,  persons  may  be  found  to  be,  notwithstand- 
ing their  profession. 

III.  We  are  next  to  consider,  whence  it  is,  or  what  in- 
ducements men  have  to  make  profession  of  a  religion, 
which  they  are  resolved  to  contradict  in  the  course  of  their 
lives  and  conversations.  And  many  things  may  be  con- 
sidered as  inducements  or  reasons  in  this  case,  which  con- 
cur partly  in  all  those  who  are  mere  professors ;  though 
some  are  of  greater  force  than  others  to  particular  persons, 
whom  we  shall  distinguish  from  the  generality  of  men  of 
this  character. 

1.  One  reason  why  such  men  join  a  profession  of  reli- 
gion to  a  vicious  life,  is  their  unapprehensiveness  and  irre- 
verence of  an  invisible  Lord  and  Judge  ;  whom  because 
they  do  not  see,  they  stand  in  no  awe  of.  Therefore  it  is 
that  they  are  not  ashamed  of  that  incongruous  and  incon- 
sistent behaviour  towards  him,  of  which  they  would  be 
ashamed  in  their  deportment  towards  men.  The  following 
expression  of  the  apostle  gives  us  a  great  deal  of  light  to 
this  purpose,  "If  a  man  love  not  his  brother  whom  he  hath 
seen;  how  can  he  love  God,  whom  he  hath  not  seen  V  1 
John  iv.  20.  Wherein  is  implied  a  greater  difficulty  of 
loving  God,  than  a  Christian  brother  ;  on  this  account,  be- 
cause God  is  not  seen.  Man  conlmually  falls  under  our 
sight  and  view,  we  converse  with  him  daily  in  a  way  that 
is  obvious  to  our  natural  sight,  while  God  is  invisible. 
And  as  it  is  in  the  point  of  love,  so  is  it  in  all  other  natu- 
ral affections  ;  for  as  men  with  greater  difficulty  admit  the 
impressions  of  Divine  love  into  their  hearts,  than  those  of 
a  visible  object,  so  they  do  of  Divine  fear ;  and  for  this 
reason,  I  say,  because  God  is  not  seen.  Men  would  be 
ashamed  coiitinually  to  profess  to  one  another,  what  they 
contradict  in  practice.  Who  would  not  be  ashamed  to 
declare  himself  perpetually  such  a  one's  friend  ;  and  yet, 
in  the  mean  time,  take  all  opportunities  to  do  him  all  the 
mischief  he  can  "!  But  as  to  their  carriage  to  an  unseen 
God,  men  are  not  ashamed  of  such  an  incongruity  as  this. 
9.  This  inconsistent  conduct  proceeds  from  the  power 
and  malignity  of  sinful  inclinations ;  more  especially  in 
things  that  relate  to  and  terminate  on  God.  Sin  has  filled 
the  world  with  enmity,  which,  it  is  true,  works  in  men 
one  against  another  :  but  more  directly,  and  with  greater 
virulence,  against  the  blessed  God  himself;  in.somuch  that 
they  care  not  what  dishonours  they  throw  on  his  sacred 
name,  nor  what  affronts  they  offer"  to  his  high  authority 
and  righteous  laws.  And  though  it  must  be  acknow- 
ledged |  the  working  of  this  enmity  is  great  among  men 
towards  one  another  ;  yet,  it  is  manifest,  it  is  in  general 
much  greater  towards  the  Almighty  :  fcr  were  it  as  com- 
mon alhing  to  slab  a  man,  as  it  is  to  wound  the  name  of 
God  and  to  affront  his  government,  the  world  had  been  at 
an  end  long  before  this. 
3.  It  is  natural  for  men  to  have  somewhat  of  religion, 


Serm.  I. 


PROFESSION  OF  RELIGION. 


631 


while  a  disaffection  still  remains  against  that  which  is  true : 
whence  it  is  that  they  resist,  and  overthrow  the  profession 
they  make  by  a  most  repugnant  practice.  It  is  manifest, 
as  to  the  former,  that  all  must  be  of  some  religion  or  other  ; 
and  so  they  come  to  profess,  as  external  circumstances 
lead  them.  It  has  been  noted  by  heaihens,  that  no  society 
of  men  can  live  without  religion.  Divers  have  taken  no- 
tice of  it.  It  is  a  common  passage  ol  Cicero ;  "  There  is 
no  nation  so  barbarous  as  to  be  without  religion."b  It 
seems  as  if  nonesuch  had  fallen  within  the  compass  of  his 
observation.  Maximus  Tyrius  also  tells  us,  that  "  For  a 
man  to  be  without  any  religion  at  all,  were  as  monstrous 
and  unnatural,  as  for  an  ox  to  be  without  horns,  or  a  bird 
to  be  without  wings, "=  And  so  Plutarch  in  like  manner 
observes,  that  "  Though  there  be  many  towns  and  cities 
without  coin,  without  government,  as  ii  happens  some- 
times ;  yet,"  says  he,  "  I  never  heard  or  read,  in  my  life,  of 
a  city  without  a  temple.  And  I  believe  it  iv  as  impossible, 
that  there  should  be  a  society  of  men  without  religion,  as 
to  build  a  city  without  foundations."J 

Hence  many  persons,  both  ancient  and  modern,  have 
thought  religion  to  be  the  specific  difference  of  man,  and 
not  reason  ;  because  there  are  so  many  apparent  specimens 
of  this  in  beasts,  that  in  some  instances  it  is  hard  to  dis- 
tinguish by  this  only  between  the  brutal  and  human 
nature  ;  whereas  religion  is  peculiar  to  man,  wherein  no 
other  sort  of  creatures  do  participate.  For  it  is  very  plain 
that  man,  by  his  self-reflecting  power,  discerns  himself  to 
be  a  depending  creature;  which  necessarily  prompts  him 
to  pay  homage  to  some  superior  being,  on  whom  he  thinks 
himself  dependent.  And  therefore,  if  many  of  the  pagans 
have  worshipped  for  deities,  those  creatures  which  ihey 
thought  most  useful  to  them  ;  it  was  not  that  they  supi'o.sed 
(hem  to  be  deities  in  reality,  but  because  they  looked  upon 
them  as  representing  the  Deity,  in  those  respects,  wherein 
it  was  most  beneficial  to  them. 

But  now,  while  men  are  naturally  addicted  lo  profess 
some  religion,  as  it  comes  in  their  way,  that  which  they 
have  the  best  opportunity  to  know;  so  at  the  same  time 
they  have,  generally,  a  most  rooted  disaffection  to  sincere 
religion,  such  as  should  command  their  hearts,  and  govern 
their  lives  and  practice.  This  is  to  be  resolved  in  some 
ineasure  into  the  justice  and  sovereignty  of  God.  Into 
his  justice.  In  not  continuing  to  give  that  grace  which  men 
resist  and  contend  against:  and  though  it  is  of  infinite 
mercy  that  his  grace  does  overcome  in  some  instances,  yet 
that  it  does  not  in  all,  is  to  be  attributed  to  his  sovereign 
dominion:  in  which  he  is  not  to  be  prescribed  unto,  as  to 
his  dispensations  to  his  creatures,  who  have  made  them- 
selves obnoxious  to  his  displeasure.  He  is  ju.st,  where  he 
withholds  any  benefit;  he  is  sovereignlv  gracious  where 
he  gives  that  assistance  and  power,  which  shall  prevail 
against  this  enmity  in  the  hearts  of  men.  And  when  per- 
sons must  have  something  of  religion,  and  will  have  only 
that  of  it  which  is  most  tolerable,  and  does  not  bear  hard 
upon  corrupt  nature;  no  wonder  then,  I  say,  if  they  take 
up  with  the  bare  name,  and  content  them.selvcs  with  the 
mere  form  of  godliness.  But  to  profess  at  such  a  rate  is 
the  most  easy  thing  in  the  world. 

4.  This  may  in  some  cases  proceed,  particularly  in  the 
Christian  world,  from  an  inward  conviction  of  the  import- 
ance and  excellence  of  religion,  arising  from  the  light  of 
Scripture,  joined  with  the  inelficacv  of  it.  Very  plain  it  is, 
that  the  light  by  which  the  truth  of  the  Christian  religion 
is  discovered  to  any  one,  carries  mighty  conviction  of  its 
excellence  along  with  ii.  It  does  so  to  any  one  who  views 
the  weight  and  importance  of  the  Christian  religion,  and 
considers  also  the  evidences  of  it  which  are  superadded. 
A  religion  that  came  with  triumphant  evidence  and  glorv 
into  the  world  !  spoken  at  first  by  the  Son  of  God^  and 
confirmed  by  them  who  heard  him  ;  God  bearing  'them 
witness  by  signs  and  wonders  of  the  Holv  Ghost,  Heb.  ii. 
3,  4.  Some  do  consider  these  things,  and  thereupon  the 
light  is  so  convincing,  that  they  cannot  withstand  it,  nor 
avoid  receiving  this  religion  as  divine;  but  then,  alas  !  it 
is  too  faint  and  impotent  to  govern  their  hearts  and  lives. 
It  is,  powerful  enough  to  convince  their  judgments  and 
consciences ;  but  too  weak  to  change  their  minds,  and  in- 


fluence their  actions.  Hence  it  is  that  there  is  in  many  a 
profession  of  the  true  religion,  with  a  repugnant,  incon- 
sistent practice. 

5.  With  some  others,  a  profession  of  religion  may  pro- 
ceed from  mere  sinister  designs.  They  make  a  profession 
of  religion,  because  it  suits  with  their  interests  and  private 
views  ;  and  serves  to  raise  and  establish  their  reputation, 
and  by  consequence  to  increase  their  gain.  They  could 
not  do  so  well  without  it  in  such  a  country,  and  among 
such  a  people  ;  so  that  gain  and  godliness  with  them  are 
commensurate  to  each  other.  Therefore,  since  a  profes- 
sion alone  serves  their  turn,  and  answers  iheir  purpose, 
what  need  is  there  of  any  more  1  What  need  has  any 
man  of  more  than  will  an.swer  his  end  t  "I  will  have  no 
more  to  do  with  religion,  but  to  serve  my  secular  interest," 
will  such  a  one  say,  if  he  speaks  his  own  sense:  "  I  de- 
sign not  to  be  saved  by  religion  ;  but  to  live  creditably  in 
the  world,  and  to  suit  my  designs  with  those  with  whom  I 
live."     Again, 

6.  With  others  it  may  proceed  from  a  regard  to  their 
ancestors,  from  whom  a  religion  has  been  transmitted  to 
them.  This  is  a  thing  that  has  descended  from  father  to 
son;  "  I  must  therefore  be  of  the  religion  of  my  fathers." 
This  shows  the  reason  why  a  religion  so  received,  be  it 
ever  so  good,  should  be  so  ineffectual ;  and  have  so  little 
command  of  the  hearts  and  lives  of  men  :  for  its  efficacy, 
and  the  grounds  for  receiving  it,  do  as  it  were  measure 
one  another.  The  apostle  Paul,  speaking  of  the  manner 
in  which  the  Christian  religion  was  received  by  the  Thes- 
salonians,  says.  They  received  it  not  as  the  word  of  man, 
but  of  God,  which  effectually  worketh  in  them  that  be- 
lieve, 1  Thess.  ii.  13.  Hence  it  appears  plain,  that  where 
the  religion  of  Jesus  as  coming  from  God  is  embraced  on 
the  authority  of  the  Divine  word,  and  where  men  have 
their  souls  overawed  by  this  apprehension,  there  it  works 
effectually;  but  on  the  contrary,  where  it  is  received  with- 
out grounds,  there  it  becomes  ineffectual.  Many  are 
Christians  on  the  same  grounds,  and  for  the  same  reason::, 
that  others  are  pagans,  Mahometans,  or  any  thing  else. 
And  were  they  to  give  a  true  account  of  their  faith,  it  would 
lie  this;  "  The  religion  that  my  forefathers  were  of,  must 
be  mine  also."  This  is  an  argument,  which,  mutatis  mu- 
tandis, serves  as  well  to  make  the  Mahometan  religion 
true,  as  the  Christian.  And  if  it  is  so  professed,  without 
grounds  or  reasons,  it  is  no  wonder  if  it  be  without  efficacy 
on  men's  lives  and  practice. 

7.  With  others  a  profession  of  religion  is  taken  up  as  a 
novelty.  A  veneration  for  antiquity  has  a  great  influence 
on  some;  while  others  are  as  fond  of  novelty.  This  was 
the  case,  it  is  likely,  of  many  of  those  unsound  Christians, 
whom  the  apostle  speaks  of  in  this  epistle  to  Titus 
Christianity  at  this  time  could  be  but  newly  planted  in 
Crete,  it  could  be  only  in  its  infancy  ;  and  therefore  many 
embraced  it  as  a  new  thing,  and  were  pleased  with  it  on 
this  account.  Thus  we  may  see,  men  of  difltrent  tempers 
are  swayed  to  the  .same  end  by  contrary  inducements. 
And  we  may  add  in  the  last  place, 

8.  That  nothing  but  custom  can  make  the  profession  of 
religion  to  appear  tolerable,  where  it  is  attended  with  a  re- 
pugnant and  contniilictory  practice.  Were  there  hut  few 
instances  of  this  kind,  a  man  would  not  have  the  boldness 
to  venture  on  an  open  course  of  wickedness,  repugnant  to 
the  religion  commonly  professed  where  he  lives,  whilst  he 
continued  to  make  a  profession  of  it  himself  But  it  is 
very  obvious  to  common  experience,  that  many  do  emulate 
one  another  in  that,  which  is  most  indecorous  and  unbe- 
coming, even  in  that  which  is  contrary  to  the  common 
rea.son  of  all.  How  many  gainful  sorts  of  wickedness  have 
ceased  to  be  shameful  now-a-days  from  their  being  com- 
mon !  For  when  the  restraint  of  shame  is  taken  ofl~  from 
the  mind,  it  is  a  most  ea.sy  thing  then  for  a  man  to  be 
wicked.  Thus  influenced  by  custom  they  justify  one  ano- 
ther in  what  their  own  sedate  thoughts  would  condemn, 
if  they  would  but  allow  themselves  to  think.  And  hence 
it  is  that  men  are  able  to  reconcile  two  of  the  most  incon- 
sistent things  in  the  world ;  a  profession  of  the  most  pure 
religion  with  the  most  impure  conversation. 

I  should  have  proceeded  to  the  fourth  general  head  of 

d  Plut.  adversus  Colotem.    See  this  point  handled  at  large  by  the  Author  in 
his  Living  Temple,  part  1.  chap.  2. 


THE  VANITY  OF  A  FORMAL 


Serm.  II. 


discourse,  but  shall  conclude  with  one  dreadful  and  tre- 
mendous reflection.  What  apparent  danger  are  we  in,  of 
losing  that  religion  from  among  us,  which  is  more  gene- 
rally professed  at  this  day!  principally  because  of  the  re- 
sistance and  opposition  which  is  maJde  against  it,  by  the 
practices  of  those  who  profess  it.  For  pray  do  but  con- 
sider— "What  does  Grod  send  his  Gospel  among  a  people 
for  1  Does  he  aim  at  any  end  in  this,  or  does  he  not  1 
And  can  that  be  a  wise,  intelligent  agent,  who  aims  at  no 
endl  Or  can  we  suppose  him  to  act  wisely  who  aims  at 
no  proportionable  and  suitable  end  1  What  then  can  we 
think  the  great  God  designed  as  his  end,  in  sending  the 
Gospel  into  the  world;  in  planting  it  in  this,  or  any  other 
nation'!  There  are  certainly  fruits  that  he  expects  to  re- 
ceive ;  and  therefore  we  find  how  express  the  threatenings 
are,  when  these  fruits  are  withheld.  Nothing  less  is 
threatened  than  the  taking  of  the  kingdom  of  God  from 
them,  and  the  giving  it  to  a  nation  bringing  forth  the  fruits 
thereof,  Matt.  xxi.  43.  Oh  the  little  correspondency  of  the 
hearts  and  spirits  of  men  to  the  design  of  the  Gospel ! 
And  what  a  tremendous  and  melancholy  prospect  does  this 
afford  us ! 

I  should  not  be  so  afraid  of  comets  and  blazing  stars," 
nor  of  all  the  malice  and  subtlety  of  earth  and  hell  com- 
bined together;  I  should  never  be  afraid  of  these  thmgs,  I 
say,  even  though  the  subtlety  of  our  enemies  was  a  thou- 
sand times  greater  than  it  is^  if  I  could  but  see  such  a  love 
of  the  Gospel,  joined  to  the  enjoyment  of  it,  as  to  form  the 
heart  and  influence  the  practice.  But  when  I  find  it  is 
God's  way,  and  express  threatening,  that  where  the  truth 
is  not  loved,  there  to  give  them  up  to  strong  delusions 
even  to  believe  a  lie,  that  they  might  be  damned,  who 
believed  not  the  truth  but  bad  pleasure  in  unrighteous- 
ness, (2  Thess.  ii.  10,  11,  12.)  then,  I  confess,  I  fear,  I 
tremble. 

I  know  not  why  we  should  think  ourselves  exempt  from 
a  danger  of  this  kind,  when  we  consider  how  generally  in- 
effectual the  Gospel  is  among  us.  Alas  !  why  should  we 
expect  God  to  be  indulgent  towards  us,  in  this  respect, 
above  all  mankind  1  What  have  we  the  Gospel  for,  if  we 
never  intend  our  spirits  should  be  formed  by  it  1  If  we 
have  no  design  it  should  govern  our  lives,  have  not  we  of 
this  nation  reason  to  fear,  inasmuch  as  we  do  not  conform 
our  practice  to  our  religion,  that  we  shall  be  suffered  to 
conform  our  religion  to  our  practice  1  We  kTiow  there  is 
a  religion,  too  near  at  hand,  that  will  allow  and  square 
well  enough  with  the  most  vicious  practice  imaginable. 
Live  as  loosely  as  you  will,  and  confess  your  sins  to  a 
priest,  and  his  absolution  solves  all.  Surely  we  have  rea- 
son to  fear  lest  our  acting  contradictory  to  the  end  and  de- 
sign of  our  religion  should  even  lead  us  to  embrace  that 
sottish  one  of  the  church  of  Rome. 


SERMON  II.* 


In  our  last  discourse  we  considered  the  various  reasons 
and  inducements,  that  lead  many  persons  to  make  a  pro- 
fession of  religion,  even  while  they  are  contradicting  it  in 
their  lives  and  practice.  To  which  one  more  might  have 
been  added;  and  that  is,  they  have  a  foolish  thought  that 
by  the  good  they  profess,  they  shall  some  way  or  other 
expiate  "the  badness  of  their  conduct.  Such  a  hope  as  this, 
as  fond  as  it  is,  too  apparently  obtains  with  a  great  part  of 
the  world.  And  this  I  mention,  not  only  as  a  thing  too 
evident,  and  considerable  in  itself,  but  as  it  most  fitly  leads 
to  what  I  intend  in  this  discourse  :  which  is, 

IV.  To  show  the  vanity  of  such  a  profession,  and  by 
consequence  the  fondness  and  folly  of  such  a  hope  as  is 
here  spoken  of  And  in  treating  on  this  subject  I  shall 
show,  that  such  a  profession  in  persons  of  so  immoral  a 
character,  signifies  nothing  either  to  procure  them  the  re- 
putation or  the  rewards  of  the  religion  that  they  profess, 
or  imto  which  they  pretend;  I  would  be  understood  to 

e  N.  B.  The  author  here  alludes  lo  the  famous  comet  which  appeared 
in  December.  1680 ;  and  perhaps  at  the  very  time  when  thii  Sermon  was 


say,  that  it  is  of  no  avail  to  entitle  them  to  the  reputation 
of  it  amongst  men,  nor  to  any  reward  of  it  from  God. 
These  two  things  we  shall  distinctly  consider. 

1.  Such  a  blasted,  self-confuted  profession  as  this,  of 
which  we  are  speaking,  is  of  no  significancy  for  securing 
the  reputation  of  being  religious  amongst  men.  If  it  were 
indeed  so  far  available  as  to  secure  them  such  a  reputation, 
or  to  procure  them  that  esteem  from  men,  which  is  due  to 
those  who  are  in  reality  what  they  profess  themselves  to 
be,  that  would  be  but  a  poor  thing,  and  very  little  to  their 
service.  It  is  a  small  thing,  says  the  apostle  St.  Paul,  to 
be  judged  by  man's  judgment,  1  Cor.  iv.  3.  All  must 
finally  stand  or  fall  by  the  judgment  of  a  superior  Judge, 
whose  judgment  will  control  and  reverse  all  false  judg- 
ments passed  before.  Every  man  must  then  give  an  ac- 
count of  himself  to  God.  He  is  not  a  Jew  who  is  one 
outwardly,  but  he  is  a  Jew  that  is  one  inwardly,  whose 
praise  is  not  of  men,  but  of  God,  Rom.  ii.  28,  29.  If  one 
could  never  so  efl^ectually  recommend  oneself  to  roan,  it 
is  "  not  he  who  commendeth  himself  that  is  approved, 
but  whom  the  Lord  commendeth,"  2  Cor.  x.  18.  And 
therefore  I  should  not  think  this  much  worth  insisting  on, 
but  only  with  design  to  lay  the  ground  of  an  argument 
from  the  less  to  the  greater  ;  that  if  such  a  profession  of 
religion  cannot  do  that  which  is  less,  to  wit,  entitle  one  to 
the  reputation  of  it  amongst  men ;  much  less  can  it  do 
that  which  is  greater,  that  is,  procure  the  rewards  which 
God  has  promised  to  the  constant  and  sincere. 

We  must  understand  here,  that  by  such  evil  practices, 
as  can  be  supposed  to  overthrow  a  profession,  and  annul 
the  significance  of  it,  cannot  be  meant  snch  things  as  are 
reasonable  to  be  imputed  to  the  infirmities  which  are  inci- 
dent to  the  best,  antl  consistent  with  the  most  perfect  hu- 
man character:  but  it  must  be  understood  of  open  hos-  1 
tilities  against  Christ  and  his  religion  ;  for  doubtless  the  I 
words  abominable,  and  disobedient  or  unpersuadable,  as  ]] 
the  word  a-nnfltii  signifies,  amount  lo  so  much.  By  the 
former  is  to  be  understood,  the  heinousness  and  grossne.ss 
of  their  wickedness  ;  and  by  the  latter,  their  obstinacy  in 
an  evil  course.  It  is  true,  though  the  last  expression  the 
apostle  makes  use  of  in  describing  the  persons  whom  he 
censures  as  reprobate  to  every  good  work,  denotes  an  evil 
habit  of  mind,  not  always  falling  under  human  cognizance 
and  censure ;  yet  there  is  enough  in  the  two  former,  be- 
sides the  symptoms  there  may  he  of  the  latter,  to  show 
what  the  men  really  are.  A  profession  therefore  I  say,  in 
men  of  such  a  character,  can  signify  nothing,  even  to  this 
lower  purpose,  that  is,  to  entitle  them  to  the  reputation  of 
religion  amongst  men.  And  this  will  appear  from  being 
viewed  in  several  lights. 

1.  Such  a  contradicted  profession  is  not  wont  to  do  so 
in  other  cases.  No  man  can  take  him  to  be  a  friend,  who 
calls  himself  one  against  a  continued  series  of  actions, 
which  manifestly  imports  habitual  hatred,  enmity,  and 
malice.  No  one  will  call  him  a  good  subject,  whatever 
he  pretends,  who  is  at  present  in  open  hostility  against  his 
prince. 

2.  Such  a  profession  in  other  cases  not  only  gives  no 
reputation  amongst  men,  but  brings  a  disgrace,  and  casts 
a  reproach  upon  the  person  making  pretences.  When  a 
man's  actions  are  continued,  palpable  and  manifest  against 
his  profession,  as  in  this  case,  it  brings,  I  say,  a  reproach 
upon  him  for  pretending  to  it.  And  it  is  so  far  from  being 
to  his  reputation,  that  he  draws  upon  himself  the  suspicion 
of  being  either  false,  or  foolish  ;  of  being  false,  that  he 
would  design  to  deceive ;  of  being  foolish,  that  he  could 
hope  lo  succeed  in  such  a  case,  or,  indeed,  of  both  these 
together. 

3.  A  mere  profession  among  men,  in  every  common 
case,  is  so  far  from  securing  reputation  to  him  who  makes 
it,  that  it  even  sinks  the  reputation  of  the  man  that  credits 
it.  A  very  judicious  person  this  to  be  so  easily  imposed 
upon  !  Therefore  he  who  attempts  in  such  a  way  to  impose 
upon  another,  either  he,  upon  whom  he  makes  the  attempt, 
will  but  regard  him  as  a  fool ;  or  will  be  so  accounted 
himself,  because  it  is  supposing  him  to  be  one  who  is 
capable  of  being  so  imposed  upon.    Which  is  no  less 

*  Preached  January  23, 1680. 


Serm.  II. 


PROFESSION  OF  RELIGION. 


63o 


than  an  attempt  to  blast  the  reputation  of  him,  whom  he 
endeavours  to  deceive. 

4.  A  series  or  course  of  actions  is  always  to  be  taken  as 
more  significant  and  expressive  of  the  habitual  sense  and 
temper  of  a  person's  mind,  than  words  can  be  thought  to 
be.  Words  only  speak  a  man's  present  sense  of  things, 
but  a  continued  course  of  action  shows  his  habitual  sense 
of  them  ;  and  is  therefore  the  far  greater  and  more  con- 
siderable thing  on  all  accounts. 

If  I  am  to  form  a  judgment  of  another  man,  it  is  of 
more  importance  to  know  what  the  bent  of  his  mind  is 
now,  than  to  know  what  it  was,  at  this  or  that  particular 
time.  It  is  manifest  that  a  series  of  actions  is  more  sig- 
nificant and  expiessive  ;  whether  you  compare  words  and 
actions  together  with  relation  to  the  same  thing,  or  applj' 
them  severally  to  contrary  things. 

If  you  apply  words  and  actions  to  one  and  the  same 
thing',  let  it  be  for  instance  to  kindness  and  good-will ; 
suppose  then  you  have  for  your  object  a  very  indigent  and 
distressed  person,  one  exposed  to  cold  and  pinched  with 
hunger  ;  let  one  say  to  him  in  this  case,  "  Come,  be  filled, 
be  warmed;"  pray  what  would  that  signify  in  comparison 
of  giving  him  the  things  which  are  needful  for  the  body. 
Jam.  ii.  IG.  as  the  apostle  speaks  in  the  same  case.  Which 
is  the  most  significant  expression,  such  fair  words,  or  such 
effectual  actions'? 

Again ;  Let  words  and  actions  be  applied  together  to  the 
same  thing,  and  lo  signify  ill-will.  An  unkind  word  may 
signify  but  a  sudden  passion,  and  no  one  will  infer  habitu- 
al hatred  from  an  angry  word;  but  a  course  of  actions 
may  import  not  only  unkindness,  but  a  malicious  temper 
of  mind. 

Then  if  we  apply  these  two  waj's  of  expressing  a  man's 
mind,  that  is,  words  and  actions,  to  contraries,  the  one  to 
signify  kindness,  the  other  unkindness;  if  it  be  manifest 
that  words  are  less  significant  and  actions  more,  surely 
then  that  which  has  less  significance  in  it,  is  never  to  be 
believed  against  that  which  has  greater.     Again, 

5.  No  man's  words  are  to  be  believed  against  his  works. 
If  a  man  should  say  and  unsay  the  same  things,  it  may 
be  a  hundred  times  in  a  day,  would  you  give  any  credit 
at  all  to  his  words  1  It  is  impossible  you  should.  For  in 
any  case  where  I  am  to  exercise  human  faith,  if  there  be 
much  to  be  said  for  and  against  the  thing,  I  must  believe, 
according  to  the  greatest  evidence,  and  cannot  do  otherwise; 
I  necessarily  must  take  that  side  in  my  belief  on  which 
the  stronger  probability  lies.  But  in  this  case  what  shall 
Idol  lean  here  take  neither  side:  for  how  can  a  thing 
be  greater  or  belter  than  itself?  I  havetherefore  nothing  to 
do  here.  I  can  exercise  no  faith  ;  for  I  am  not  to  believe 
a  man's  word  against  his  word;  when  there  is  equal  evi- 
dence on  the  one  hand  and  the  other.  I  am  much  less  to 
believe  his  word  against  his  actions,  for  that  would  be  be- 
lieving according  to  the  le.ss  evidence.     And  further, 

6.  If  a  profession  were  to  prevail  amongst  men,  against 
a  series  of  actions,  it  would  take  away  the  ground  and 
foundations  of  all  public  human  judgments.  For  suppose 
a  man  arraigned  of  murder,  the  business  to  be  inquired 
into  is,  what  evidence  there  is  of  malice  prepen.se.  This 
is  the  matter  to  be  tried.  For  the  bare  taking  away  the 
life  of  a  man,  is  not  the  crime  to  be  punished.  But  the 
thing  to  be  inquired  into  is,  what  evidence  there  is,  or 
what  inducements  to  believe,  that  the  thing  was  designed 
or  purposely  done.  If  against  plain  facts,  and  apparent 
circumstances,  to  the  contrary  a  man's  word  should  be  be- 
lieved, there  could  then  be"no  such  thing  as  a  human 
judicature  in  the  world. 

7.  Actions  cannot  be  opposed  to  a  mere  verbal  or  a 
scenical  profession,  with  greater  absurdity,  in  any  case 
whatsoever,  than  in  the  matter  of  religion.  You  can  sup- 
pose no  case  wherein  actions  can  be  oppo.sed  to  actions 
and  words  or  a  profession  to  a  course  of  actions  with 
greater  absurdity  than  in  this  present  case.  If  we  were  to 
think  of  things  manifestly  absurd,we  could  advance  nothing 
that  is  more  so.  Suppose,  for  instance,  a  person  upon  a 
journey  should  pretend  to  be  in  his  right  road,  and  he  is 
told  he  is  going  a  quite  contrary  way,  and  one  should 
follow  him,  from  day  to  dav,  and  still  see  him  going  wrong, 
though  he  still  says  he  is  on  his  journey  and  is  going 
right ;  what  can  be  more  absurd  1   Now  let  us  use  our 


understanding,  and  consider  whether  there  be  not  as  ri- 
diculous an  absurdity  in  pre  ending  to  religion,  against  a 
series  of  actions  which  have  a  contrarj-  tendency.  Do  we 
not  all  know  that  religion,  in  the  common  notion  of  it,  has 
a  tendency  to  blessedness ;  even  to  glorify  God,  and  to 
enjoy  him  for  ever  in  glory,  .ts  the  end  1  Can  there  be  a 
greater  contrariety  supposed  n  any  one  thing  to  another, 
than  there  is  in  a  course  of  -f-ickedness  to  the  glorifying 
and  enjoying  Godi  Or  can  any  man  think,  without  as 
palpable  absurdity  as  is  possible  in  any  case,  that  whore- 
dom, drunkenness,  and  dcbaucheriesof  all  sorts,  are  means 
and  instruments  for  the  glorifying  God,  and  saving  a  man's 
own  soul  f  To  say,  I  am  a  rJhristian,  is  to  say,  1  am 
going  to  God,  to  glorify  to  enj  ly  him  for  ever.  But  vou 
can  suppose  no  case  wherein  c  I'ntiary  actions  can  beop- 
posed  to  a  profession,  with  more  absurditv  than  in  this. 

6.  We  are  expressly  forbidden,  in  the  Holy  Scriptures, 
to  treat  and  behave  ourselves  towards  Chri.stians  that  are 
only  so  in  name  and  profession,  in  the  same  manner  as  we 
are  obliged  to  act  towards  those  that  are  sincere.  We  are 
even  directed  to  turn  away  from  those  who  have  a  form  of 
godliness  but  deny  the  power  of  it,  2  Tim.  iii.  5.  When 
persons  are  unpersuadable  and  obstinate  in  an  evil  way 
and  vicious  course,  and  will  not  hear  the  church,  they  are 
to  be  counted  as  heathens  and  publicans,  (Matt,  xviii.  17.) 
and  are  not  lo  enjoy  the  reputation  of  Christians,  even 
amongst  men,  according  to  the  law  and  judgment  of  Christ 
himself  in  this  very  matter. 

9.  And  lastly;  The  common  profession  of  religion,  in 
which  they  seem  to  bear  a  part,  suffers  by  their  inconsistent 
conduct  and  behaviour ;  and  it  is  verv  unreasonable, 
therefore,  they  should  gain  by  it.  They  would  gain  honour 
from  the  profession  of  Christianity,  and  yet  bring  a  re- 
proach and  scandal  upon  it.  And  is  it  to  be  supposed 
that  their  profession,  in  such  a  case,  should  honour  them  1 
They  do  the  greatest  indignity  imaginable  to  the  worthy 
name  which  they  profess;  nay,  it  is  blasphemed  by  them, 
and  through  their  means  is  evil  spoken  of  bv  others. 

Bui  yet  It  may  be  said,  as  to  all  this  ;  "  Are  we  not  then 
to  call  such  Christians  as  profess  themselves  to  be  such  ? 
Are  we  not  to  give  them  the  name  V  Truly  controversies 
about  names  are  always  to  little  purpose.  It  is  no  great 
matter  by  what  name  such  persons  are  called.  I  am  will- 
ing to  give  them  all  that  their  profession  reasonably  can  be 
understood  lo  entitle  them  to.  They  are  by  profession 
Chiistians.  But  what  can  that  signify  lo  anvman's  being 
in  reality  what  he  does  profess  himself  to  bel  I  will 
therefore  say,  such  a  one  is  a  professing  Christian  ;  and 
what  can  they  make  of  this  ■?  What  advantage  is  it  t  They 
are  called  Christians,  ju.st  with  the  same  propriety  that 
you  would  call  the  picture  of  a  man,  a  man.  Though  per- 
haps not  altogether  with  that  propriety  neither ;  for  truly 
a  good  picture  is  more  like  a  man,  than  such  persons  are 
like  real  Christians.  It  is  a  very  bad  picture  indeed,  that 
would  not  be  more  like  the  person  it  pretends  to  represent, 
than  many  such  men  are  to  true,  sincere  Christians.  Pos- 
sibly we  may  call  the  carcass  of  a  man,  a  man,  when  it  is 
rotten  and  stinking.  "  Such  a  man  (you  say)  lies  buried 
there;"  but  you  know  very  well  that  the  corpse  is  not  the 
person  himself.  And  yet  there  is  more  propriety'  in  using 
such  language  in  this  case  ;  because  such  a  one  was  a 
man,  but  he  whom  we  speak  of  never  was  a  Christian,  and 
God  only  knows  whether  he  ever  will  be  one ! 

We  call  such  persons  Christians,  in  like  manner  as  in 
a  play,  or  theatrical  representation.  One  we  call  the 
Grand  Seignior,  and  another  an  Emperor,  according  to 
the  parts  they  act.  In  this  manner,  I  sa}',  we  may  call  the 
persons  before  spoken  of.  Christians ;  for  thev  perform  a 
part,  and  make  a  show  on  the  stage  of  the  world  in  per- 
forming cheap  and  easy  acts  of  Christianiiv.  Or  it  is 
something  like  the  compliments  of  one  person  to  another, 
to  whom  he  would  pretend  friendship ;  and  under  that 
pretence  hides  the  greatest  malice,  till  he  can  have  an  op- 
portunity of  showing  it  with  effect. 

Now  if  such  a  profession  as  we  have  been  speaking  of, 
will  signify  so  little  to  the  purpose  mentioned  in  the  be- 
ginning of  this  discourse,  the  giving  of  a  man  the  reputation 
of  being  religious  among  men;  bow  much  less  can  it  sig- 
nify to  that  higher  purpose,  the  entitling  him  to  a  reward 
from  Crod!    Surely  it  is  less  possible   to   deceive  him. 


634 


THE  VANITY  OF  A  FORMAL 


Serm.  III. 


And  whatever  advantage  is  gained  in  this  world  by  such 
an  empty,  inconsistent  profession,  it  is  infinitely  less  than 
the  final  reward  of  God,  which  will  be  given  to  those,  who 
both  profess  and  practise  religion  in  sincerity. 

But  before  I  proceed  to  this  important  point,  suffer  me 
to  exhort  you  all  seriously  to  consider  of  something  better, 
than  such  an  empty,  self-confuted  profession  as  this,  to  be 
a  support  to  you,  in  such  time  as  we  have  lying  before  us. 
Surely,  in  a  season  of  distress,  there  are  no  sort  of  persons 
whose  case  is  to  be  lamented  so  much  as  theirs,  who  have 
nothing  for  a  support  but  only  this  pitiful  thing,  this  empty, 
self-confuted  thing,  we  have  been  speaking  of  Oh  !  the 
cold  comfort  it  will  give  a  man's  heart,  when  he  comes  to 
suffer  alfliction,  to  say,  "I  have  been  called  a  Christian 
and  a  protestant ;  I  have  professed  on  the  right  side,  and 
have  gone  on  in  the  right  way ;  but,  alas  !  all  the  while  have 
been  fighting  against  the  very  design  of  religion  I  have 
professed,  by  a  contraiy  life  and  conversation !"  Will 
this  bear  up  the  sinking  heart  of  such  a  one  in  a  season, 
when  the  guilt  of  his  former  course,  through  a  long  tract 
of  time  under  the  Gospel,  stares  him  all  at  once  in  the  face'? 

Labour  then  to  do  more  than  barely  to  profess  to  know 
God;  smce  a  bare  profession  will  signify  nothing  with  him, 
and  but  little  with  men.  And  truly  it  must  signify  very 
little  to  yourselves,  to  your  own  comfort  and  consolation 
in  an  evil  day;  when  gloominess,  blackness,  and  darkness 
cover  all  on  every  side.  There  may  then  possibly,  if  such 
a  time  shou'd  come,  be  room  enough  for  consideration. 
Labour  therefore  to  know  God  in  good  earnest.  They  that 
know  his  name,  will  put  their  trust  in  him,  Psal.  ix.  10. 
To  have  such  a  refuge  as  the  eye  nf  God  in  such  a  world 
as  this  is,  what  solace  and  satisfaction  does  it  give  the  soul 
of  a  man  !  especially  when  there  is  nothing  but  darkness 
and  terror  on  every  hand. 

To  conclude,  I  shall  only  take  notice  to  you  of  one  pas- 
sage in  the  book  of  Daniel.  "  And  such  as  do  wickedly 
against  the  covenant  shall  he  (the  king  there  spoken  of) 
corrupt  by  (latteries;  but  the  people  that  do  know  their 
God  shall  be  strong,  and  do  exploits"  or  wonders,  Dan. 
xi.  32.  These  passages  refer  to  the  time  when  Antiochus 
fell  with  fury  upon  the  Jews.  A  great  many  of  them, 
■when  the  aspect  of  the  times  was  frowning  upon  their  reli- 
gion, did  then  prevaricate,  and  do  wickedly  against  the 
covenant;  that  is,  turned  from  their  religion  and  complied 
■with  his  idolatry ;  but  of  such  of  the  people  as  knew  their 
God,  it  is  said,  that  they  should  be  strong  and  do  exploits. 
It  is  a  great  matter  to  know  God  in  such  a  time.  He  that 
has  the  knowledge  of  God  possessing  and  filling  his  soul, 
will  have  God  represented  to  him  as  the  all  in  all;  and 
this  whole  world  will  be  before  him  as  a  vain  shadow,  a 
piece  of  pageantry,  a  dream,  a  vision  of  the  night.  He 
■who  is  invisible  will  be  always  with  us,  when  we  once 
come  to  be  of  the  number  of  those  who  know  God,  in  the 
manner  we  profess  to  do  it. 


SERMON  III.* 


2.  I  NOW  proceed  to  show,  that  a  bare  profession  of  re- 
ligion cannot  entitle  any  one  to  the  rewards  of  it  with  God. 
And  the  argument  is  capable  of  being  drawn,  as  was  for- 
merly intimated,  from  the  less  to  the  greater.  If  it  cannot 
entitle  one  to  a  reputation  amongst  men,  much  less  can  it 
to  the  reward  of  it  tvith  God.  And  it  will  be  conclusive 
two  ways.  In  the  first  place,  that  the  gain  and  advantage 
of  the  rewards  of  it  with  God,  is  unspeakably  greater  than 
the  reputation  it  can  give  us  among  men.  If  then  it  can- 
not entitle  one  to  the  less,  it  cannot  to  the  greater.  And 
then  in  the  next  place,  that  to  deceive  men,  by  .such  a 
profession,  is  infinitely  less  difficult  than  to  deceive  God. 
They  who  cannot  deceive  men  by  such  a  profession,  joined 
with  a  practice  so  grossly  wicked  as  is  here  expressed  by 
the  apo-stle,  can  surely  much  less  deceive  God.  There  is, 
even  in  the  minds  of  men,  a  judgment  concerning  them 
contrary  to  that  profession ;    "  The  transgression  of  the 

',  I,  a,  15. 


wicked  saith  within  my  heart,  there  is  no  fear  of  God  be- 
fore his  eyes.""  It  speaks  that  language,  carries  that  sig- 
nification with  it  in  the  mind  and  judgment  of  any  common 
observing  spectator.  What  sentiment  then  must  it  beget 
in  the  mind  of  God,  who  sees  immediately,  and  without 
the  intervention  of  any  argument,  beholding  things  just  as 
they  lie  in  themselves  I  But  besides  this  double  argument, 
from  the  le.ss  to  the  greater,  there  are  several  other  con- 
siderations, that  will  evince  the  same  thing.     As, 

1.  Is  it  the  declared  rule  of  God's  righteous  judgment, 
to  deal  with  men  finally  according  to  their  works,  and  not 
merely  according  to  their  profession;  according  to  what 
they  do,  and  not  to  what  they  pretend.  It  is  the  constant 
tenor  of  Scripture,  (of  which  you  cannot  be  ignorant  who 
are  wont  to  read  your  Bibles,)  that  God  will  in  the  last 
day  "  render  to  every  man  according  to  his  works, "b  as  it 
is  in  sundry  places.  And  in  the  epistles  to  the  Asian 
churches,  our  Saviour  putting  on  the  person  of  a  judge, 
thus  addresses  himself  to  the  one  and  the  other  of  them; 
"  I  know  thy  works."=  Immediate  cognizance  is  taken  of 
them,  even  of  those  which  are  most  latent ;  much  more  of 
those  which  are  apparent  and  manifest,  as  the  works  we 
have  spoken  of  are.  Upon  this  account  he  makes  himself 
known  to  them  by  the  description  of  one  "  who  trieth  the 
heart,  and  searches  the  reins,  that  he  may  render  to  every 
one  according  to  their  works."<i  And  he  is  further  repre- 
sented as  one  who  has  "eyes  as  a  flame  of  fire,"'  search- 
ing into  the  very  things  wherein  it  takes  place.  And  we 
are  told  that  in  that  very  day,  it  is  not  the  saying  unto 
him,  "  Lord  !  Lord !  that  shall  entitle  any  one  to  the  king- 
dom of  heaven ;  but  the  doing  of  the  'will  of  God  the  Fa- 
ther who  is  in  heaven. "f  Where  our  Saviour  also  further 
assures  us,  that  those  who  shall  make  this  profession,  with- 
out a  suitable  life  and  conversation,  will  be  rejected  in  this 
awful  manner,  "  Depart  from  me  !  I  know  you  not."f 
But  under  what  notion,  or  for  what  rea,son,  are  they  thus 
to  be  abandoned'?  As  workers  of  iniquity.  Thus  we  see 
their  evil  works  will  cast  the  baleince  against  all  their  pre- 
tences to  that  which  is  good. 

2.  We  are  further  to  consider,  that  it  is  an  unreasonable 
thing  to  imagine,  that  God  will  give  men  a  title,  without 
giving  them  a  capacity  for  enjoying  the  rewards  of  the 
blessed  stale.  Cerlain  it  is,  that  mere  profession  qualifies 
no  one  for  this  happiness  ;  therefore  it  is  not  reasonable, 
that  it  should  entitle  any  one  to  it.  A  man  is  never  a 
•K'hit  the  more  capable  by  his  profession  of  dwelling  with 
God,  in  another  world;  of  immediately  beholding  with 
satisfaction  his  blessed,  glorious  face.  To  what  purpose  is 
a  title,  where  there  is  no  capacity  '?  It  would  not  consist 
with  the  wisdom  of  God,  to  divide  these  things,  which 
must  neces.sarily  concur  to  one  end,  namely,  to  his  own 
glory,  and  the  person's  fitness  for  the  enjoyment  of  Him. 
Men  are  wont  to  be  wiser.  A  title  with  them  fails,  when 
a  capacity  does.  They  cease  to  be  entitled  to  an  estate, 
who  by  a  natural  incapacity  cannot  enjoy  it,  as  for  in- 
stance, fools  and  lunatics.     Again, 

3.  Their  profession  is  so  far  from  entitling  them  to  the 
rewards  of  another  world,  which  belong  to  tho.se  who  are 
sincerely  of  the  true  religion;  that,  being  joined  with  a 
wicked  life  and  evil  practices,  it  provokes  God  so  much 
the  more  highly  against  them,  engages  the  Divine  wrath 
and  vindictive  justice,  so  much  the  more  directly  to  their 
ruin.     And  this  on  several  accounts.    As, 

(1.)  Because  such  a  profession  demonstrates,  that  these 
persons  sin  against  so  much  the  more  light;  otherwise 
what  makes  them  profess  at  all  1  They  who  profess  reli- 
gion, as  a  great  part  of  the  world  do  not,  certainly  must  be 
supposed  to  know  more.  We  do  not  call  them  professors 
of  the  Christian  religion,  who  were  born  among  pagans, 
and  always  have  lived  as  such  among  them.  They  who 
profess  Christianity,  are  supposed  to  live  (and  do  so  fur 
the  most  part)  in  the  enlightened  region;  in  that  part  of 
the  world  through  which  tlie  Gospel  light  hath  difl\ised  it- 
self This  is  therefore  a  most  horrid  thing,  for  the  works 
of  darkness,  and  of  the  night,  to  be  transacted,  where  the 
Gospel  has  made  it  broad  day.  And  if  they,  w^ho  have 
opportunity  to  know  more  than  others,  are,  after  all,  vicious 
and  immoral,  doth  not  this  highly  increase  their  wick- 


Sbrm.  III. 


PROFESSION  OF  RELIGION. 


636 


ednessi  Will  not  this  inflame  Ihe  wrath  of  God  much 
more  against  them  t  And  if,  in  fact,  they  do  know  more, 
is  not  the  provocation  the  greater  1  Men  certainly  know 
something  of  what  they  profess,  more  or  less.  For  as 
there  is  not  in  the  natural  world,  so  neither  is  there  in  the 
moral,  any  such  thing  as  pure  and  absolute  darkness.  And 
when  light  shines  round  a  man,  it  makes  him  the  more 
deeply  guilty,  that  he  can  find  nothing  else  to  do  but  to 
commit  wickedness.  Light  got  within !  What  an  aggra- 
vation is  that  of  a  man's  iniquities,  or  the  works  of  dark- 
ness !  Light  shines  in  his  judgment  and  con.science  !  Di- 
vine and  merciful  light  projects  its  beams  from  abuve  into 
bis  very  soul,  where  it  is  held  in  unrighteousness  '  This 
is  that  which  wralh  flames  against,  even  the  wrath  of  God ; 
which  "  is  revealed  from  heaven  a::rainst  the  unsodliness 
and  iniquity  of  men,  who  hold  the  truth  of  God  in  un- 
righteousness," Rom,  i.  18.  This  is  most  highly  provo- 
king, that  where  divine  truth  might  expect  to  find  a  throne, 
there  it  should  find  only  a  prison.  And  therefore,  what 
can  ensue  upon  this,  but  tribulation  and  anguish,  instead 
of  a  reward  ?  It  is  to  him  who  knows  his  master's  will 
and  does  it  not,  that  many  stripes  do  belong,  Luke  .\ii.  47. 
In  like  manner,  we  find  the  apostle  James  speaking,  "  To 
him  that  knoweth  to  do  good,  and  does  it  not,  to  him  it  is 
sin,"  Jam.  iv.  17.  And  our  Saviour  saith  thus  to  the  pha- 
risees,  '■  If  ye  were  blind  ye  should  have  no  sin ;  but  now 
ye  say  you  see,  therefore  your  sin  remaineth,"  John  ix. 
40,  41.  What!  "are  we  blind  also  1"  say  the  ntlers. 
They  took  it  for  a  great  reproach  not  to  be  'thought  very 
discerning.  But,  says  our  Lord,  "  It  had  been  well  for 
you  if  you  had  been  blind;  for  since  you  are  so  knowing, 
your  sin  remains,  and  5'ou  are  absolutely  inexcusa- 
ble." 

(2.)  It  follows  of  consequence,  that  thev  sin  with  malice 
who  can  allow  themselves  to  join  wickedness  with  their 
profession;  and  outface,  as  it  were,  the  light  of  that  truth, 
which  directly  teaches  them  otherwise.  For,  in  Ihe  case 
now  supposed,  the  interest  of  Christ  and  his  religion  has 
already,  as  it  were,  fought  its  way  through  all  the  out- 
works ;  and  there  is  now  no  further  opposition  but  the  fort- 
ress of  the  heart,  the  seat  of  love  or  hatred,  of  kind  pro- 
pensity and  inclination  to  God  and  Christ,  or  of  enmity 
and  malice  to  them.  The  business  now  lies  wholly  at  the 
door  of  the  will.  By  how  much  the  more  of  the  will,  by 
so  rnuch  the  more  of  enmitv  and  malice  there  is  in  sinning. 
^y'io«'™"<^li  the  more  of  light,  so  much  the  more  of  will; 
and  the  more  profession  there  is,  so  much  the  more  of 
light.  In  this  series  do  these  things  lie.  "  If  we  sin  wil- 
fully after  we  have  received  the  knowledge  of  the  truth, 
there  is  no  more  sacrifice  for  sin."  Heb.  x.  26.  If  you  sin 
against  this  sacrifice,  you  are  not  to  expect  another.  Your 
peace  therefore  is  to  be  made  this  way,  or  not  at  all.  And 
when  a  man's  knowledge,  as  well  as  his  profession,  is 
against  him ;  and  his  opposition  to  God  and  the  design  of 
Christianity  is  resolved  into  nothing,  but  mere  will ;  there 
IS  not  the  least  pretence,  or  the  shadow  of  a  reason,  left  to 
justify  his  conduct.  All  things  that  could  have  induced 
me  to  be  at  all  a  Christian,  should  also  have  induced  me 
to  be  a  true  Christian.  For  therecanbe  no  reason  brought 
that  a  man  should  be  a  Christian  in  profession,  but  the 
same  reaion  will  be  equally  conclu-sive  that  he  should  be 
one  in  reality,  and  in  truth.  And  therefore,  when  reason, 
judgment,  conscience,  and  profession,  go  together  and  are 
all  on  one  side,  how  miserably  exposed  and  naked  is  such 
a  person,  who  does  not  fall  in  cordially  with  God,  in  a  wav 
of  holiness,  because  he  will  not !  It  is  with  Ihem  as  with 
the  Jews  to  whom  our  Lord  .s,iys,  "Ye  will  not  come  to 
me,  that  ye  might  have  life,"  John  v.  40. 

(3.)  It  must  be  the  more  provoking,  because  there  is  hv- 
pocrisy  in  this  conjunction.  It  cannot  be  without  hypo- 
crisy, that  a  man  should  lead  a  wicked  life,  and  vet  profess 
the  true  religion.  It  is  very  true,  it  looks  like  a  verv  gross 
sort  of  hypocrisy,  that  persons  should  profess  religion,  and 
yet  lead  such  lives  as  are  visibly  abominable.  It  is  not 
indeed  of  the  finer  sort  of  h)-pocrisv;  but  by  how  much  the 
grosser  it  is,  by  so  much  the  more  'insolent  it  is.  The  af- 
front is  the  greater,  that  a  man  should  sin  even  in  the  face 
of  heaven  itself,  and  commit  such  wickedness  as  all  the 
world  will  cry  shame  of,  and  this  under  the  cloak  of  pro- 
fession.   Asain 


(4.)  There  is  most  perfidious  falsehood  and  treachery  in 
such  a  conduct ;  and  therefore  it  must  be  the  more  pio- 
voking.  For,  in  this  case,  men  not  only  sin  against  law 
since  all  sin  is  against  law,  "  for  where  there  is  no  law 
there  is  no  transgres.sion,"  (Rom.  iv.  15.)  but  against  the 
covenant  too.  They  who  profess  to  know  God,  as  we  have 
said  again  and  again,  profess  to  be  Christians.  If  such 
therefore  lead  wicked  and  immoral  lives,  they  sin  as  well 
against  the  covenant  as  the  law  ;  and  in  their  way  of  sin- 
ning, there  is  treachery  both  against  Christ,  and  'the  God 
of  heaven. 

The  covenant  betwixt  God  and  his  people,  who  are  vi- 
sibly related  to  him,  is  illustrated  in  Scripture  by  the  mar- 
riage contract.  And  those  who  break  it,  God  threatens 
"  he  will  judge,  as  they  who  break  wedlock  are  judged, 
with  fury  and  jealousy,''  Ezek.  xvi.  38.  ver.  4-2.  Now  jeal- 
ousy is  allowed  to  be  the  most  fervent  of  all  the  passions; 
and  distinguished  from  common  wrath  and  anger,  even  by 
this  peculiar  consideration  in  the  object,  the  being  thus  re- 
lated. And  it  is  observable  in  what  style  he  speaks  after- 
ward. Having  discarded  his  people  and  cast  Ihem  ofl",  that 
they  should  be  no  longer  related  to  him ;  "  then,"  says  he, 
"  I  will  make  my  fury  towards  ibee  to  rest,  and  my  jea- 
lousy shall  depart  from  thee,"  that  is,  to  cease  for  ever. 
Thus  we  see,  the  relation  being  dissolved,  they  are  no 
longer  the  objects  of  jealousy.  Indeed  while  they  continue 
a  professing  people  there  is  a  visible  relation,  and  conse- 
quenilv  they  are  objects  of  jealousy;  but  when  the  injured 
party  has  sufficiently  vindicated  himself,  this  vindictive 
passion  ceases;  and  whatever  anger  and  resentment  may 
remain,  it  is  jealousy  no  longer.     Again, 

(a.)  They  who  join  a  religious  profession  and  wicked 
practices  together  most  highly  provoke  God;  because  they 
sin  with  the  highest  indignity  again.st  God,  against  Christ, 
and  the  religion  which  they  profe.ss.  And  it  is  very  plain 
that  they  do  so,  inasmuch  as  herein  they  both  mock  God, 
and  misrepresent  him.  They  mock  his  sovereignty,  and 
misrepresent  his  holiness.  It  is  a  plain  mockery  to  him, 
as  he  is  the  Ruler  of  the  world.  For  men  to  profess  to 
know  God,  to  own  him  as  their  God,  and  yet  visibly  to  af- 
front him  by  the  mo.st  insolent  wickedness;  what  is  this 
like,  but  putting  on  the  purple  robe,  and  saying,  "  Hail, 
Master!"  and  spitting  in  his  face  at  the  same  time'!  It  is 
in  a  case  similar  to  this,  namely,  that  of  a  man's  reaping 
according  to  what  he  sows,  that  the  aposile  warns  Chris- 
tians not  to  deceive  themselves.  For  says  he,  "  Be  not 
deceived,  God  is  not  mocked ;  for  what.soever  a  man  sow- 
eth,  that  shall  he  also  reap;"  (Gal.  vi.  7.)  intimating  that 
they  would  be  greatly  deceived,  if  they  expected  to  reap 
the  reward  of  eternal  life. 

Moreover,  such  a  conduct  is  a  horrid  misrepresentation 
of  God,  particularly  as  to  his  holiness;  as  if  he  were  one 
who  could  dispense  with  his  injunctions  to  men  of  being 
really  holy,  and  sincerely  good,  and  be  satisfied  instead 
thereof  with  appearances,  with  mere  show  and  pretence. 
A  most  odious  represenlalion  of  God,  as  if  he  were  like 
the  impure  deities  of  the  pagan  world!  You  see  with  what 
.severity  he  himself  speaks  in  a  case  like  this;  "Take 
heed,"  says  he,  "lest  there  should  be  among  you  a  man, 
or  woman,  or  family,  or  tribe,  whose  hearts  turn  away 
from  the  Lord  their  God — lest  there  be  among  you  a  root 
that  bearelh  gall  and  wormwood  :  And  it  come  to  pass 
when  he  heareth  the  words  of  this  curse,  that  he  bless  him- 
self in  his  heart,  saying  ;  I  shall  have  peace  though  I  walk 
in  the  imagination  of  mine  heart,  to  add  drunkenness  to 
thirst :  The  Lord  will  not  spare  him  ;  but  then  the  anger 
of  the  Lord  and  his  jealousy  shall  smoke  against  that  man  ; 
and  all  the  curses,  that  are  written  in  the  book,  shall  lie 
upon  him  ;  and  the  Lord  shall  blot  his  name  out  from  un- 
der heaven,"  Deut.  xxix.  18,  19,  20,  Observe  here  the 
provoking  thing,  on  which  the  emphasis  is  put.  It  is  that  a 
man  should  walk  in  a  vain  course  of  wickedness,  and  yet 
bless  himself  in  his  heart,  and  say,  "  I  shall  have  peace 
for  all  this,"  Provoking  it  must  be,  because  it  is  a  horrid, 
reproachful  misrepresentation  of  the  most  holy  God  ;  as  if 
he  intended  to  be  a  patron  of  wickedness,  or  as  if  it  were 
indifferent  to  God  how  men  lived,  or  all  one  to  him  whether 
they  were  righteous  or  wicked,  "  And  does  the  sinner 
indeed  think  so  1  I  will  make  him  pay  dearly  for  the 
thought  1    All  the  peace  and  satisfaction  that  he  Has  taken 


636 


THE  VANITY  OF  A  FORMAL 


Sekm.  IV. 


in  that  thought,  or  enjoyed  in  that  delusive  dream,  shall 
cost  him  dear  !  for  because  of  this  shall  my  jealousy  smoke 
against  him." 

(6.)  To  join  profession  with  such  a  wicked  practice,  is 
to  make  that  very  profession  itself  a  lie  ;  and  a  lie,  in  this 
case,  cannot  but  have  high  provocation  in  it,  if  you  consi- 
der these  things. 

1st,  In  ihe  first  place,  it  is  a  lie  to  him  who  knows  it  to 
be  so.  He  is  an  impudent  liar  indeed,  who  tells  a  lie  to  a 
person,  whilsthehimself  is  sensible  that  such  person  knows 
ne  lies.  To  come  and  hold  forth  such  an  appearance  so 
flagrantly  contradicted,  to  one  so  wise  and  incapable  of 
being  deceived  as  God  is  ;  what  can  be  more  provoking  1 
And  herefore  you  find  that  this  is  mentioned  as  the  ag- 
gravating circumstance  of  the  crime  of  Ananias  andSap- 
phira,  that  they  lied  to  the  Holy  Ghost,  (Acts  v.  3.)  whose 
eye  could  clearly  see  through  every  disguise.     Again, 

2<'ly,  To  lie  in  this  case  must  needs  be  ver)'  provoking, 
inas-nuch  as  it  carries  in  it  an  implicit  denial  of  the  om- 
niscience of  God;  that  is,  by  such  a  conduct  I  speak  or  do 
that,  which  is  equivalent  to  such  denial.  I  do  indeed  by 
my  profession  declare  my  belief,  that  God  sees  all  things, 
and  that  to  him  nothing  can  be  secret;  but  at  the  same 
time  by  my  life  and  conversation,  I  do  more  strongly  de- 
clare that  he  neither  sees  nor  knows.  And  what  is  this 
but  to  deny  God  to  be  what  he  is  1  It  is,  as  it  were,  as 
much  as  in  me  lies,  to  strike  out  the  eye  of  the  Deity. 
"  Tush  !  He  does  not  know,  neither  is  there  knowledge 
in  the  Most  High,  (P.salm  x.  11.)  he  forgets  it  or  does  not 
behold  it."  Strange  brutishness  !  "  He  that  formed  the 
eye,  shall  he  not  see  1  He  that  teacheth  man  knowledge, 
shall  not  he  know  1"  Psal.  xciv.  10.  This  is  to  make  the 
omniscient  God  like  a  "  blind,  deaf  idol  in  a  heathen 

;  but  heareth 
;  this !  More- 


temple,  that  hath  eyes  but  seeth  not,  and  ears  1 
not,     Psal.  CSV.  4,  5.   What  a  provocation  is  t 


3dly,  It  is  most  repugnant  to  the  nature  of  God  to  make 
this  lying  profession,  and  is  therefore  abominable.  "  To 
cover  hatred  with  lying  lips,"  says  the  wise  man,  "i.s 
abominable  to  the  Lord,"  Prov.  x.  18.  Even  such  an  abo- 
mioatiim  as  his  very  nature  detests.  It  is  against  his  na- 
ture to  prevaricate.  For  though  he  is  Almighty,  yet  he  is 
pleased  to  have  this  said  concerning  him,  again  and  again, 
m  his  holy  word,  that  he  cannot  lie  ;  nay,  it  is  impossible 
to  him  to  do  so,  notwithstanding  his  omnipotence.  It  is  a 
thing  so  repugnant  to  the  true  God,  so  contradictory  to  the 
sincerity  and  simplicity  of  the  Divine  nature,  that  you  can 
imagine  nothing  more  hateful  and  provoking. 

4thly,  and  lastly.  It  is  a  participation  of  the  diabolical 
nature  to  be  an  habitual  liar  in  such  a  case  a,s  this.  For 
we  know  the  devil  is  the  father  of  lies.  "  Why  has  Satan 
filled  thine  heart,  says  Peter  to  Ananias  and  Sapphira,  to 
lie  to  the  Holy  Ghost  V  Acts  v.  8.  It  makes  a  man  a 
devil  before  God,  when  the  habitual  course  of  his  profes- 
sion is  nothing  else  but  a  lie.  And  that  it  is  a  lie,  and 
ought  to  be  so  deemed  by  us,  many  passages  do  clearly 
demonstrate.  "  If  a  man  say  he  has  fellowship  with  God, 
and  walketh  in  darkness,  he  lieth,  and  doth  not  the  truth." 
The  man  who  does  thus,  is  guilty  of  a  lie  in  practice ;  for 
God  is  light,  and  in  him  is  no  darkness  at  all,  1  John  i.  6. 
So  that  if  any  one  professes  he  has  fellowship  with  God, 
and  yet  allows  himself  in  works  of  darkness,  he  is  guilty 
of  a  practical  lie.  He  does  by  his  practice  give  the  lie  to 
his  profession.  The  word  rendered  fellowship,  Kinuiiiyiar, 
signifies  participation  and  converse,  but  we  may  under- 
stand it  in  a  greater  latitude,  than  to  signify  converse  with 
him  only,  since  it  signifies  to  have  an  interest  in  him,  and 
relation  to  him,  and  is  therefore  of  the  same  import  with 
knowing  God.  Israel  shall  say,  "  My  God,  we  know  thee  ; 
but  Israel  hath  cast  off  the  Ihiiig  that  is  good ,"  Hos.  viii.  2, 
3.  There  was  a  laying  claim  to  God,  as  if  they  had  a  part 
or  portion  in  him,  when  there  was  no  such  thing.  It  was 
but  a  lie.  I  know  the  blasphemy  of  them  who  say  they 
are  Jews,  and  are  not,  but  do  lie,  Rev.  ii.  9.  As  if  our 
Lord  had  said,  "  I  take  it  for  a  high  blasphemy  against 
me,  and  my  name,  against  the  religion  of  which  I  have 
been  the  Author,  that  such  persons  should  pretend  to  be 
of  it,  or  to  belong  to  me."  It  is  at  once  a  scandalous  lie 
and  blasphemy  itself. 

*  Preached  February  20th,  16S0 


Thus  it  appears,  that  they  who  lead  such  wicked,  im- 
moral lives,  are  so  far  from  entitling  themselves  to  the 
Divine  rewards  by  their  profession,  that  they  only  expose, 
themselves  seven  limes  more  to  the  wrath  of  God,  than  if 
they  had  never  professed  at  all.  This  efi'ectually  demon- 
strates, to  do  which  was  the  main  design  of  what  has  been 
hitherto  said  upon  this  subject,  the  vanity  and  folly  of  a 
mere  profession  of  religion,  without  a  suitable  practice, 
let  men's  secret  motives  and  views  be  what  they  will. 


SERMON  IV.* 

Having  in  the  foregoing  discourses  shown  the  nature 
of,  as  well  as  the  secret  motives  to,  a  mere  profession  of 
religion,  attended  with  vicious  practices ;  and  also  the 
vanity  of  it  both  with  respect  to  God  and  man;  I  shall  now 
by  way  of  use  draw  some  inferences  from  the  whole. 

1.  That  such  as  make  a  profession  do,  notwithstanding 
their  flagitious  practices,  highly  justify  the  religion  to 
which  they  pretend.  All  that  has  been  said  serves  to  this 
purpose,  to  let  you  see  the  excellency  of  religion ;  and  to 
this  even  the  very  worst  of  men  do  give  testimony  by  their 
profession,  how  inconsistent  soever  be  their  practice. 

Wisdom  is  justified  by  the  actions  of  her  children,  and 
the  testimony  of  her  very  enemies.  The  testimony  of  an 
enemy  is,  of  all  others,  the  most  convincing,  and  carries 
the  most  demonstrative  evidence  ;  because  that  can  never 
be  understood  to  come  from  inclination.  It  is  a  thing 
which  deserves  to  be  well  thought  of,  that  the  very  worst 
of  men  have  such  inward  notices  and  sentiments  of  things 
as  evidently  imports,  that  the  way  they  hate  they  cannot 
but  in  their  judgment  approve.  Their  profession  is  from 
an  emanation  of  eternal  light  and  truth  let  into  Iheir  minds 
and  consciences.  They  are  of  such  a  judgment,  and  can- 
not be  otherwise.  Light  shows  itself,  and  cannot  but  carry 
evidence  with  it.  Conviction  extorts  profession  from  those, 
who  consider  the  grounds  upon  which  the  truth  of  reli- 
gion is  established.  So  that  by  the  way  it  is  amazing  to 
think,  that  men  should  hate  others  for  practising  Ihe  very 
things  which  they  them.selves  in  their  own  judgment  and 
consciences  approve. 

What  a  justification  is  this  of  religion  in  the  sincere  pro- 
fessors of  it  1  One  might  even  say  it  confidently  to  a 
wicked,  profane,  debauched  Christian,  "  Thou  who  hatcst 
such  and  such  for  their  strict  walking,  and  holy  conver- 
sation, they  do  more  agree  with  thee,  than  thou  dost  with 
thyself"  Thus  do  but  lake  the  real  sentiments  of  the  most 
vicious  man,  who  is  a  professor  of  the  Christian  religion, 
and  the  life  and  conversation  of  the  godly  and  virtuous 
man,  and  you  will  find  them  correspond  well  enough  one 
with  another.  The  one  says  in  his  mind  and  judgment, 
and  by  his  profession  also,  "  I  own  it  to  be  a  very  reason- 
able thing,  that  God  should  be  loved,  feared,  and  served 
above  all."  The  other  does  so,  and  this  is  his  practice,  tr» 
love,  and  serve,  and  fear  the  most  high  God.  The  one  also 
says;  "  The  wrath  of  God  ought  to  be  greatly  more  dread- 
ed than  the  wrath  of  man ;  and  that  it  is  a  matter  of  greater 
moment  to  please  God,  than  all  the  world  beside.  The 
other  actually  does  what  the  other  thinks  and  judges  he 
ought  to  do.  The  wicked  professor,  if  the  question  be 
asked,  will  acknowledge,  that  it  is  much  more  consider- 
able to  him  to  save  his  soul,  than  to  please  the  flesh ;  but 
the  truly  good  man  practises  according  to  this  apprehen- 
sion. So  that  between  the  wicked  man's  notions,  and  the 
godly  man's  practice,  there  is  a  fair  agreement ;  bul,  in  the 
mean  time,  what  a  disagreement  between  the  persons 
themselves !  Thus  having  shown,  that  persons  who  make 
a  profession  do,  notwithstanding  their  flagitious  practices, 
highly  justify  the  religion  to  which  they  pretend;  I  pro- 
ceed to  the  next  inference. 

■3.  Whilst  nominal  professors  justify  those  who  are  real 
Christians,  they  evidently  condemn  themselves.  Such 
professors  as  these  must,  of  all  men  in  the  world,  be  the 
most  self-condemned.  "  Out  of  ihine  own  mouth,"  may 
it  be  said  of  tnem,  "  will  I  condemn  thee,"  Luke  xix.  22. 


Sebm.  IV. 


PROFESSION  OF  RELIGION. 


637 


And  the  like  condemnation  they  may  expect  to  hear  at 
least  out  of  the  mouth  of  their  Judge.  "  Thou  knowest 
hiswill,  and  approrest  the  things  that  are  more  excellent : — 
Thou  therefore  that  makest  thy  boast  of  the  law,  through 
breaking  the  law  dishonou rest  thou  Godi"  (Rom.  ii.  18, 
23.)  says  the  apostle  St.  Paul,  addressing  himself  to  the 
Jews  of  this  character. 

It  were  a  hard  thing  to  be  resolved,  if  we  should  expos- 
tulate with  such  persons,  and  demand  of  them,  "  Pray 
why  do  you  make  any  profession  at  all  1  what  tolerable 
account  can  you  give,  why  you  profess  to  know  God;  to 
be  of  the  true  religion,  or  indeed  of  any  religion  at  all  1" 
It  is  true,  as  to  some,  they  are  of  the  Christian  religion  by 
fate,  not  Dy  choice.  They  are  thrown  upon  the  religion 
which  they  profess.  They  owe-their  being  Christians  to 
the  external  circumstances  of  their  condition.  They  were 
born  in  such  a  country,  of  such  parents,  it  is  the  religion 
of  the  nation  where  they  live,  the  religion  of  their  ances- 
tors, and  it  may  be  they  know  nothing  of  another.  Many 
are  Christians  because  they  cannot  help  it ;  but  with  others 
it  is  very  plain,  that  their  profession  is  the  emanation  of 
internal  light;  it  is  the  genuine  product  of  the  conviction 
of  their  own  consciences,  that  this  which  they  profess  must 
be  the  true  religion.  And  thus  surely  all  persons  must 
conclude,  who  ever  set  themselves  to  consider  seriously 
and  impartially  its  evidence  and  internal  excellence.  But 
the  greater  part  never  do  this.  Whereeis  if  any  man  could 
be  brought  once  to  consider  this  point,  his  profession  would 
be  the  product  of  his  inward  light.  A  light  perhaps  too 
weak  to  govern  his  practice ;  but  too  strong  to  be  expelled 
by  force,  or  extinguished  by  his  own  false  and  delusive 
reasonings.  They  profess  those  things  to  be  true,  which 
they  would  be  glad  in  their  hearts  were  not  so.  And  their 
light,  though  it  is  too  weak  to  rule  them,  is  not  too  weak 
to  affright  them.  In  a  word,  it  is  too  strong  to  be  mastered 
by  any  thing  they  themselves,  or  others,  have  to  say  to  the 
contrary. 

I  would  in  this  manner  appeal  to  any  such  person  if  he 
hath  the  common  understanding  of  a  man,  with  reference 
to  the  great  articles  of  his  owTi  creed.  You  say,  you  "  be- 
lieve in  God  the  Father  Almighty,  Maker  of  heaven  and 
earth."  And  what !  is  it  not  most  reasonable,  in  your  own 
judgment  and  con-^cience,  that  you  should  do  so  f  It  may 
be  you  had  rather  that  an  article,  directly  opposite  to  this, 
were  true.  But  do  you  think  it  more  likely,  that  this  world 
did  some  time  or  other  rise  up  of  itself,  than  that  it  was 
made  by  an  almighty,  wise,  invisible  Being  1  You  say, 
you  profess  to  "believe  in  his  Son  Jesus  Christ  your  Lord." 
And  is  not  this,  if  the  matter  be  examined,  far  more  rea- 
sonable to  believe,  that  Jesus  is  the  Son  of  God,  and  is  in 
right  and  title  5-our  Lord ;  than  that  he  was  mortal,  and 
came  into  the  world  to  cheat  mankind  ?  Is  it  more  likely 
that  the  Gospel,  of  which  he  was  the  Author,  was  all  a 
cheat  1  that  his  religion,  which  was  sealed  by  so  numerous 
and  glorious  miracles,  and  brought  down  to  our  knowledge 
in  such  unquestionable  records,  was  an  imposture"?  Is  it 
likely,  when  he  had  "  witnessed  that  good  confession  be- 
fore Pontius  Pilate,"  that  he  sealed  it  with  his  blood  to  de- 
ceive the  world,  or  that  he  died  only  to  mock  mankind  ? 
If  men  would  consider,  their  profession  would  certainly 
be  the  emanation  of  their  light,  and  the  conviction  they 
have  of  the  truth  of  what  they  profess.  They  must  how- 
ever be  sensible,  that  this  profession  is  a  standing  testimony 
against  Ihem.  Nay,  though  they  profess  they  know  not 
what,  nor  consider  the  grounds  aid  reasons  of  it,  yet  they 
are  self-condemned. 

But  why  do  they  profess,  if  they  don't  understand  I 
Why  do  they  not  understand  what  they  may?  They  pro- 
fess they  know  God.  Either  they  do  know  him,  or  they 
know  him  not.  If  they  do  not,  why  do  they  profess  at  all'? 
If  they  do  know  him  to  be  God,  what  a  soul-commanding 
thought  should  that  be!  "  In  Judah  is  God  known,  and 
his  name  is  great  in  Israel,"  Psalm  Ixxvi.  1.  Has  not 
Israel  known  God  1  A  thing  not  to  be  imagined,  that  he 
should  be  ignorant  of  him.  We  have  then,  for  the  most 
part,  the  seminal  principles  of  true  religion;  which  only 
need  to  be  reflected  on,  to  enable  us  to  discern  how  reason- 
able and  coherent  a  frame  that  of  the  Christian  religion 
is.  Which  when  we  come  to  apprehend  it,  and  consider  its 
excellent  nature,  the  more  we  find  it  deserves  to  be  con- 


sidered ;  and,  of  consequence,  professing  with  the  more 
knowledge,  the  greater  must  our  condenmation  be,  if  our 
lives  are  repugnant  to  it.  For  can  any  man  believe  these 
two  thmgs,  that  there  is  a  God  who  made  heaven  and 
earth,  and  that  Jesus  Christ  is  his  own  Son  ;  and  after  that 
believe  that  it  is  more  reasonable  to  disobey  than  to  obey 
that  great  God ;  or  be  subject  to  him,  who  bought  us  with 
his  blood,  and  purchased  to  himself  a  dominion  over  them 
and  all  mankind  1  I  would  fain  see  the  uran  and  hear 
what  he  could  say  for  himself,  who  professing  to  believe, 
that  there  is  one  Creator  of  all  things,  and  one  Redeemer, 
who  has  procured  to  himself  a  dominion  over  all  by  his 
death,  shall  say,  "I  hold  all  this;  but  I  will  withal  hold, 
that  it  is  a  great  deal  more  reasonable  to  affront  than  to 
obey  them."  What  man  would  dare  to  say  so  1  Who  can 
believe  there  is  such  a  God,  who,  by  the  right  of  creation 
and  redemption,  claims  a  governing  power  over  them ;  and 
yet  imagine  that  it  can  be  safe  for  them  to  live  in  open 
hostilities  against  so  rightful  a  dominion  and  irresistible 
power  1  In  a  word,  who  can  say,  "  I  believe  there  is  a 
judgment  to  come,  but  I  have  no  need  to  prepare  for  if! 
It  IS  full  as  safe  to  put  all  to  the  venture,  as  to  prepare  that 
it  may  go  well  with  me  in  that  day." 

All  these  things  considered,  what  self-condemning  crea- 
tures must  these  professors  be !  especially  when  the  secrets 
of  all  hearts  must  be  opened,  and  all  these  latent  senti- 
ments be  exposed  to  public  view !  How  will  men  quake 
when  they  come  to  be  expostulated  with,  by  so  high  and 
indisputable  an  authority  1  when  terrible  majesty  shall 
plead  with  them,  in  the  following  manner  I  "  Was  that  re- 
ligion, which  you  professed,  true,  or  was  it  false  t  If  it  was 
false,  why  did  you  profess  it  1  If  true,  why  did  you  not 
practise  it  1  You  either  believed  there  was  a  God, or  that 
there  was  none.  If  you  believed  the  notion  of  a  God  was 
hut  a  fancy,  why  did  you  worship  him  1  But  if  you  did 
believe  there  was  a  God,  why  did  you  not  constantly  obey 
and  serve  him  1"  Again,  "  Either  you  took  Jesus  Christ 
to  be  an  impostor,  or  a  Saviour  and  Lord.  If  you  took 
him  to  be  the  former,  why  should  you  be  called  after  his 
name  1  Why  did  you  number  yourselves  among  his  de- 
luded followers  1  But  if  you  took  him  to  be  the  Son  of  God, 
why  did  you  not  subject  your  will,  your  soul,  to  that  go- 
vernment of  his,  which  he  founded  in  his  blood"?"  Oh! 
then,  what  a  confotmded  creature  must  that  be,  who  has 
li\ed  under  such  a  profession,, and  in  such  wickedness  at 
the  same  time,  all  along  "?  AVhen  such  a  one  shall  remem- 
ber with  regret  that  ever  he  was  a  Christian,  or  that  he 
ever  heard  of  the  name  of  Christ !  When  it  shall  be  the 
matter  of  his  too  late  wish,  "  O  that  I  had  been  bom  a 
Scythian  or  Barbarian  !  that  I  had  lived  in  a  den  or  cave 
and  had  never  seen  man  ;  or  had  lived  without  having  an 
opportunity  of  ever  hearing  that  there  was  a  God  I" 

3.  We  may  further  take  notice,  how  little  there  is  oJ 
shame  and  modesty  left  in  the  world,  with  reference  to  the 
behaviour  of  men  towards  God.  We  find,  with  relation 
to  human  affairs,  and  transactions  with  men,  there  is  such 
a  thing  as  shame ;  which,  as  bad  as  the  world  is,  has  a  great 
power  and  influence  over  them.  If  it  were  not  for  this, 
the  influence  that  shame  and  common  decency  have  in  the 
world,  there  would  be  no  living  ;  and  it  would  be  a  great 
deal  worse.  If  it  were  not  a  shame  to  lie  openly  drunk  in 
the  streets,  wallowing  in  one's  own  vomit ;  if  it  were 
not  a  shame  to  commit  filthiness  in  (he  sight  of  the  sun  ; 
if  it  were  not  a  shame  to  be  unclean,  or  to  be  a  thief;  or 
if  men  in  general  had  given  over  all  regard  to  a  good 
reputation  among  their  fellow'-creatures ;  the  world  would 
certainly  abound  with  worse  and  more  numerous  mon- 
sters. 

And  this  useful  passion  e^•^dently  influences  men  in  this 
very  matter  of  professing,  as  it  restrains  them  from  making 
professions  that  are  not  suitable  to  them.  An  ignorant 
ploughman  would  be  ashamed  to  profess  himself  a  state.s- 
man ;  or  a  cobbler,  a  merchant.  But  how  strange  is  it, 
that  no  modesty  or  shame  have  any  influence  in  this  case  ! 
that  is,  in  the  affairs  and  deportments  of  men  towards 
God. 

The  matter  is  this.  In  reference  to  the  things  which 
they  have  to  do  one  with  another,  men  are  awake  and  in 
their  wits;  but  with  relation  to  God,  and  the  concerns  of 
religion  aey  are  in  a  continual  sleep  and  dream.    And 


638 


THE  VANITY  OF  A  FORMAL 


Serm.  IV. 


you  know  we  don't  use  to  reflect  with  regret  upon  the  re- 
markable incongruities  in  our  dreams.  When  therefore 
men,  who  connect  tog:ether  the  most  incoherent  things  in 
a  dream,  can  do  the  like  in  matters  of  religion,  it  is  very 
plain  they  are  not  in  their  wits.  We  reckon  that  none  but 
such  as  are  out  of  their  wits,  none  but  such  as  are  fit  to  be 
in  chains  and  a  dark  room,  would  in  their  restraint  and 
under  the  rod,  call  themselves  lords  and  dukes,  and  I  know 
not  what  names  besides  of  the  greatest  sound.  But  I  be- 
seech you  to  consider  the  case  with  attention.  Is  there  not 
a  greater  disagreement  between  the  spirit  and  character  of 
a  wicked  man,  and  the  names  of  a  believer ;  an  heir  of 
salvation,  £md  an  expectant  of  glory  1  Is  there  not  an  un- 
speakably greater  disagreement  1  And  yet  here,  men  are 
not  ashamed  to  profess  at  this  rate  ;  to  own  a  profession 
that  imports  them  to  be  true  believers,  the  sons  of  God, 
and  heirs  of  heaven ;  while  they  are  abominable,  disobe- 
dient, and  to  every  good  work  reprobate. 

4.  It  appears  from  hence,  that  there  is  as  little  fear  of' 
God  among  men,  as  there  is  of  shame.  "  The  wickedness 
of  the  wicked  says  in  my  heart  the  fear  of  God  is  not  be- 
fore his  eyes,"  Psal.  xxxvi.  1.  Whatever  they  fear,  they 
do  not  fear  the  Almighty.  They  make  no  scruple  of  doing 
things  which  import  an  absolute  denial  of  his  existence. 
What  a  tremendous  thought  is  this  to  a  considering  soul ! 
Methinks  this  should  strike  with  consternation,  even  a 
soul  made  of  earth.  What  I  does  their  practice  amount  to 
a  denial  of  God  1  O  think  what  this  imports ;  what  it  is 
to  deny  his  existence !  This  is  to  throw  all  things  into 
confusion.  This  is  to  ruin  the  creation,  as  much  as  in  us 
lies ;  and  to  take  away  the  root  of  all  things,  and  conse- 
quently the  things  themselves.  Finally,  this  is  to  commit 
felony  on  myself  and  my  own  life.  How  !  art  thou  a  man, 
if  there  be  not  a  God  1 

But  it  is  the  practical  denial  of  God  that  we  chiefly 
speak  nf ;  a  denial  of  his  authority,  and  the  rights  of  the 
Divine  government.  Like  Pharaoh,  "  Who  is  the  Lord  that 
I  should  obey  his  voice  V  Exod.  v.  2.  This  impious  king 
sptac^  more  according  to  the  truth  of  the  case,  and  con- 
sistently with  himself,  when  he  says,  "I  know  him  not." 
But  so  rooted  is  that  power,  and  right  of  governing  in  the 
Godhead,  and  so  necessarily  does  it  result  from  the  sup- 
position of  a  God,  and  a  reasonable  creature  in  being ;  that 
It  is  impossible  there  should  be  a  denying  of  that  -govern- 
ing power,  without  denying  his  being  too.  "  The  fool 
hath  said  in  his  heart  there  is  no  God ;"  (Psal.  xiv.  1.) 
that  is,  does  not  believe  there  is  no  God,  so  much  as  wish 
there  were  none. 

However,  in  respect  to  men,  fear  has  great  influence. 
How  will  it,  for  instance,  restrain  men  from  conspiring 
against  the  government  1  How  are  men  afraid  to  say  or  do 
any  thing,  that  may  admit  of  any  such  interpretation ;  or 
that  looks  like  a  design  to  subvert  the  government,  under 
which  they  live  !  But  how  strange  is  it,  that  men  have  no 
fear  in  them  with  reference  to  the  Divine  government,  unto 
which  they  profess  a  subjection  1  Will  any  man  look  upon 
himself  as  a  loyal  subject,  for  speaking  good  words  of  the 
king  1  Especially  when  it  could  be  proved,  that  he  was 
forming  designs  against  his  person  and  authority.  One 
would  think  a  man's  heart  should  never  endure  to  think 
that  he  is  liable  to  such  a  charge  as  this,  with  respect  to 
God,  the  King  of  kings.  Thou,  O  wretch  !  art  guilty  of 
practically  denying,  and  abandoning,  the  Author  of  thy 
life  and  being,  the  very  Father  of  thy  spirit,  and  him  who 
gave  thee  breath.  Thou  hast  marked  thyself  out  as  a  com- 
mon enemy  to  the  creation  of  God.  And  how  can  that 
man  expect  to  draw  another  breath,  who  breathes  only  by 
the  favour  of  thai  God  whom  he  denies"! 

5.  As  to  the  main  purposes  of  religion,  it  is  plainly  no 
great  matter  what  religion  a  wicked  man  is  of  It  is  all 
one  whether  he  be  of  a  false  religion,  or  falsely  of  the  true; 
except  only  that  his  case  on  this  latter  account,  is  worse. 
As  the  apostle  says,  with  respect  to  the  Jews,  "  Circum- 
cision profiteth,  if  a  man  keep  the  law  ;  but  if  he  breaks 
the  law,  his  circumcision  goes  for  uncircumcision,"  Rom. 
ii.  25.  Thy  baptism  profits,  if  thou  keepest  the  Gospel ;  but 
if  thou  observest  it  not,  thy  baptism  shall  signify  nothing. 
Though  a  man  cannot  be  saved  under  any  religion,  yet  he 
may  perish  under  any  one.  What  a  poor  pretence  is  it 
when  one  has  nothing  to  trust  to  and  rely  upon,  as  the 


ground  of  his  eternal  hope,  but  only  that  he  is  an  orthodox 
man  !  An  orthodox  son  of  this  or  that  church  I  So  far  it 
is  well.  But  what  does  it  signify  to  be  an  orthodox  drunk- 
ard, an  orthodox  swearer,  an  orthodox  sabbath-breaker  ■? 
If  such  would  but  admit  one  to  reason  soberly  with  them, 
I  would  ask  them,  "  What !  do  you  not  believe,  that  holi- 
ness is  as  essential  to  Christianity  as  truth  1  Do  you  not 
think  that  the  decalogue  is  of  as  good  authority  as  the  ar- 
ticles of  your  creed  1  is  there  not  the  same  authority  for 
the  agenda,  as  there  is  for  the  credenda,  of  a  Christian  *! 
Has  not  any  man,  that  owns  the  Christian  name,  as  great 
obligations  to  be  pious,  sober,  and  chaste,  as  he  has  to  be 
true,  or  right  in  his  principles  1"  There  is  certainly  the 
same  authority  for  the  one  as  for  the  other.  What  does  a 
man  hope  he  shall  gain,. by  tearing  the  essential  parts  of 
the  Christian  religion  asunder,  as  much  as  in  him  lies  ;  or  I 

by  dividing  Christianity  from  itself  1  M 

6.  We  see  how  weak  a  thing  the  light  of  an  unregene- 
rate  person  is,  and  how  little  reason  such  a  one  has  to 
glory  in  his  profession.  How  weak,  I  say,  is  this  light !  too 
weak  to  restrain  him  from  such  gross  inconsistencies  as 
these  are  ;  as  weak  it  must  be,  since  it  permits  him  to  run 
into  the  most  palpable  absurdities;  and  even  suff'ers  lim 
to  make  a  profession  that  he  knows  God,  the  great  Lord 
and  Ruler  of  all  things,  whilst  he  lives  in  a  continual  dis- 
obedience to  him.  With  some,  indeed,  the  knowledge  of 
the  true  religion  does  signify  more.  We  read  of  some  that, 
by  the  knowledge  of  God,  have  escaped  the  corruptions  of 
the  world,  through  lust ;  (2  Pet.  ii.  20.)  but  with  many 
others,  you  .see  their  light  is  so  impotent  and  inefficacious 
a  thing,  that  it  cannot  withhold  them  from  making  beasts 
of  themselves,  instead  of  Christians.  And  that  is  a  doleful 
thing  to  think  of,  that  a  man  should  have  light  to  no  other 
purpose  than  to  damn  him !  A  light,  which  upon  all  other 
accounts  is  darkness,  and  makes  his  profession  of  religion 
so  much  the  worse  and  more  dangerous.  To  this  purpose 
our  blessed  Saviour  .speaks,  "  If  the  light  that  is  in  thee  be 
darkness,  how  great  is  that  darkness !"  Matt.  vi.  23.  The 
knowledge  of  some  Christians  is  no  better  than  mere 
paganism.  Whatever  it  is,  they  do  the  same  things  they 
would  do  if  they  had  none.  As  to  certain  points  indeed 
they  are  of  such  a  belief;  but  they  walk  and  practice,  as 
if  they  were  of  a  quite  contrary  faith.  How  weak  then  is 
their  light,  and  how  deplorable  is  the  case  of  such  men! 

Do  we  not  see  then  how  liule  they  have  to  boast  of! 
Such  a  profession  as  this  is  can  surely  be  a  matter  of  no 
glory  to  them.  Nor  is  to  be  accounted  so,  any  more  than 
we  would  esteem  the  title  of  lord  or  knight,  a  glory  to  the 
man  who  is  forced  to  go  naked  or  in  filthy  rags  everyday. 
So  they  walk  in  their  nakedness,  like  accursed  creatures ; 
as  they  are  implied  to  be  by  the  blessing  which  is  pro- 
nounced on  those,  who  keep  their  garments  so,  as  that 
their  nakedness  may  not  appear.  Rev.  xvi.  1.5.  It  is  but 
a  poor  glory  and  empty  honour  to  be  called  Christians  on 
such  terms ! 

7.  We  further  learn, how  mysterious  apiece  of  self-con- 
tradicticm  such  a  wicked  professor  is,  and  how  unhappy 
his  condition  must  necessarily  be.  A  Christian  of  an  un- 
changed heart  and  vicious  life,  has  one  and  the  same 
object  of  worship  and  contempt.  It  is  a  strange  kind  of 
monster  that  this  must  needs  be.  No  eye  hath  ever  seen 
any  thing  more  monstrous !  Having  the  head  and  face  of 
a  Christian,  joined  with  the  hands  and  heart  of  an  atheist. 
So  true  and  pertinent  was  the  saying  of  a  noble  Italian 
lord,  "That  there  is  no  monster  in  all  the  world  worse  than 
a  .speculative  atheist,  except  one;  and  that  is  the  practical 
atheist,  who  is  the  more  horrid  monster  of  the  two." 

Huw  unhappy  then  must  such  a  person  be  !  To  every 
good  work  reprobate,  and  yet  a  professor  1  How  uneasy 
must  his  life  be,  who  must  do  many  things,  which,  in  sub- 
stance, are  good  works,  that  he  may  keep  up  the  .show  of 
religion,  letthem  be  never  so  much  his  aversion  !  How 
uneasy  a  life,  I  say,  is  this,  to  go  against  the  grain,  and  to 
do  things  in  a  continued  course  for  which  a  man  has  no 
heart  or  relish  1  To  come  into  the  assemblies  of  God's 
people  when  he  had  rather  be  somewhere  else;  and  many 
other  such  like  things  must  he  do  to  keep  up  a  profession. 
This  is  indeed  a  most  grievous  thing,  for  a  man  to  have 
only  an  artificial  religion,  which  proceeds  from  tio  vilal 
principle,  and  perfectly  disagrees  to  the  habit  of  his  soul, 


8ebm.  V. 


PROFESSION  OP  RELIGION. 


639 


and  the  bent  and  temper  of  his  heart.  And  that  a  man 
should  toil  at  it  all  his  days,  is  a  sad  case  ;  especially 
when  it  is  considered,  that  it  is  but  for  a  shadow,  for 
that  which  will  turn  to  no  account,  or  rather  to  a  heavy 
one. 

8.  Lastly,  We  see  hence  the  necessity  of  renewing 
grace.  This  is  absolutely  necessary,  not  only  to  reconcile 
man  to  God,  but  also  to  reconcile  him  to  himself:  to  make 
the  man  to  agree  with  himself:  who  without  the  grace 
and  spirit  of  regeneration,  neither  agrees  with  God,  nor  his 
own  soul.  He  fights  with  heaven,  and  his  whole  life  is  a 
continual  fighting  against  himself  He  practises  wickedly 
against  his  profession  of  godliness ;  directly  contrary  to  all 
his  worship  and  his  own  prayers.  Methinks  therefore, 
this  should  make  such  a  man  long  to  feel  the  power  of  re- 
generating grace,  that  he  may  bring  things  loan  agreement 
between  God  and  himself  For  the  light  which  makes 
him  profess,  does  not  govern  his  practice.  It  is  too  weak, 
as  you  have  seen,  and  insufficient  for  this  purpose.  There 
needs  something  more  to  change  him,  and  to  give  him  a 
right  spirit ;  and  when  that  is  done,  then  all  will  be  well. 
Then  tie  can  take  pleasure  in  God,  his  worship  and 
converse,  and  to  know  good  work  will  be  reprobate  any 
more. 

But  here  a  great  question  might  arise  ;  to  wit,  "  What 
should  a  man  do  in  the  mean  time,  who  has  not  attained, 
as  yet,  the  regenerating  grace  of  the  Spirit  of  Christ  7  Is  it 
not  better  (that  so  there  may  be  greater  harmony  of  things) 
that  he  should  give  over  professing,  since  he  has  only  that 
in  his  own  power  1  For  it  is  in  his  power  to  give  up  his 
profession,  though  not  to  change  his  heart  and  life.  Or,  at 
least,  should  he  not  do  so  till  there  be  a  change,  that  may 
bring  his  profession  and  the  course  of  his  walking  to  a 
perfect  consistence  and  agreement  with  one  another  V  To 
this  I  answer  briefly  ; 

1.  Whereas  there  must  be  a  change  in  order  to  an  agree- 
ment between  profession  and  practice,  certainly  that  must 
be  changed  which  is  wrong.  It  is  very  evident  the  change 
ought  to  be  where  the  fault  is.  He  professes  a  religion 
which  is  true  ;  the  alteration  then  must  not  be  there,  but 
in  his  spirit  and  his  course,  which  are  wrong.     And, 

2.  As  the  question  supposes  the  laying  down  a  profes- 
sion as  being  in  one's  own  power,  there  must  and  ought  to 
be  a  greater  regard  here  to  moral  ])0wer  than  natural;  that 
Is,  to  what  I  may  do,  rather  than  to  what  I  can  do.  There 
is  nothing  truly  possible  to  me,  but  what  is  lawfully  possi- 
ble. And  so  it  is  not  in  my  power  to  go  and  profess  a 
false  religion,  and  abandon  the  true. 

3.  That  till  there  be  a  change  made,  it  is  better  to  give 
over  professing  and  the  like,  is  to  talk  impertinently ;  be- 
cause there  is  no  moment  of  time,  wherein  it  is  permitted 
to  live  in  an  unconverted  state.  Do  v/e  think  it  lawful  for 
Us,  so  much  as  one  moment,  to  live  in  rebellion  against 
God,  and  his  Son  Jesus  Christ  1     And  therefore, 

4.  That  power  we  want  must  be  sought  for,  and  that 
immediately ;  and  be  prayed  for  with  an  earnestness 
suitable  to  the  exigence  of  the  case  ;  saying,  "  Lord,  I  am 
a  monster,  as  true  as  I  am  a  man  amongst  men  !  I  shall 
be  a  lo.st  creature,  till  I  am  changed !"  Therefore  do  not 
talk  of  laying  down  5'our  profession  a  moment ;  because 
you  do  not  know  but  Divine  grace  may  set  all  right  in  the 
next;  only  there  should  be  a  looking  up  to  heaV(?n,  with  a 
continual  fervent  desire  of  it.  And  methinks  no  one,  who 
sees  cause  enough  to  suspect  his  case  to  be  bad,  should  go 
away  without  lifting  up  a  craving  eye  to  God  for  assistance ; 
saying,  "  Lord !  for  that  grace  that  may  work  this  necessary 
change  !  That  may  change  me  from  being  a  self-repug- 
nant creature,  and  liable  to  thy  wrath  ;  to  a  happy  consis- 
tency with  myself,  and  a  meetness  to  enjoy  thy  rewards, 
and  the  inheritance  of  the  saints  in  light !" 

And,  to  conclude,  what  obligation  to  thankfulness  and 
nraise  lies  upon  those,  whom  the  grace  of  God  has  brought 
matters  to  a  blessed  agreement  with  themselves  1  So  that 
their  continual  profession  is  the  product  of  a  new  nature  ; 
and  their  habitual  temper  and  practice  ever  harmonious 
and  consistent  with  it.    Oh  what  a  blessed  case  is  this ' 


•  ProacheJ  JIarcli57tb,  1681. 


SERMON  V.» 

We  have,  in  the  foregoing  discourses,  already  shown  in 
the  general,  that  men  may  profess  the  true  religion,  and 
yet  lead  very  wicked  lives;  be  "  abominable,  disobedient, 
and  to  every  good  work  reprobate  :"  and  of  consequence, 
that  they  who  do  so,  may  be  said  by  just  interpretation  to 
deny  the  religion  they  profess. 

From  these  two  propositions  connected  together,  we 
have  shown,  what  sort  of  profession  is  here  meant;  what 
the  persons  who  make  it  may  be,  notwithstanding,  as  to 
their  moral  character;  moreover,  whence  it  is  that  any 
man  should  make  a  profession  of  religion,  when  the  temper 
of  his  spirit,  and  the  whole  course  of  his  practice,  are  so 
repugnant  to  it;  and  finally,  the  folly  and  vanity  of  all 
this  have  been  largely  shown,  boih  with  respect  to  God 
and  men  ;  inasmuch  as,  by  this  means,  men  do  not  acquire 
the  reputation  of  being  what  they  would  be  thought  to  be, 
that  is,  religious ;  nor  have  any  share  in  the  divine  rewards 
of  religion,  in  the  future  slate.  To  all  which  have  been 
subjoined  several  important  inferences  and  useful  reflec- 
tions. But  there  is  yet  further  use  to  be  made,  partly  for 
the  detection  and  conviction  of  such  as  do  vainly  piofess; 
and  partly  for  direction,  that  we  ourselves  may  not  do  so. 
If  it  then  be  asked,  "  What  sort  of  persons  are  they,  who 
may  be  understood  to  overlhrow  their  profession,  and  to 
make  it  a  mere  nullity,  or  of  no  significance  I  I  answer; 
that  though  there  are  indeed  sundry  sorts  of  professors, 
who  may  be  said  so  to  do,  yet  all  are  reducible  to  these 
two  general  heads. 

I.  Such  as  do  profess  the  true  religion,  but  so  falsified 
and  corrupted,  as  that  the  very  object  of  their  profession 
is  strangely  altered  from  ilself  They  profess  what,  origi- 
nally, was  the  true  religion ;  but  as  they  profess  it,  it  is 
not  true.    Or  else, 

II.  Such  as  do  profess  what  is  actually,  even  still,  the 
true  religion,  but  do  it  very  untruly;  that  is,  are  not  sin- 
cere in  ttiat  profession. 

I.  The  first  sort  of  persons  in  the  Christian  world,  who 
may  be  said  to  overthrow  their  profession,  and  to  make  it 
a  mere  nullity,  are  those  who  profess  the  true  religion,  but 
greatly  falsified  and  adulterated:  that  is,  they  profess  what, 
originally,  was  the  true  religion  ;  but  as  they  profess  it,  it 
is  not  true. 

Now,  though  this  class  is  capable  of  sundry  subdivisions, 
yet  since  our  part  of  Christendom  is  generally  divided 
into  those  who  are  of  the  Roman  communion,  and  those 
who  protest  against  it,  I  shall  only  speak  of  them;  that  is, 
of  those  who  call  themselves  catholics;  and  not  of  all 
them  neither;  but  only  of  such  as  do  practically  hold 
such  principles  superadded  to  pure  Christianity,  as  must 
necessarily  make  it  another  religion.  I  mean  when  they 
hold  such  principles  practically,  as  corrupt  the  true,  simple 
Christian  religion,  or  the  genuine  Gospel  of  Christ,  as 
it  was  delivered  by  him  and  his  apostles.  For  indeed 
amongst  those  who  are  members  of  the  church  of  Rome, 
not  only  charity,  but  justice,  obliges  us  to  distinguish  thus 
far :  that,  as  it  is  possible  for  a  man  lo  hold  very  good 
principles,  which  have  no  good  influence  upon  his  spirit 
and  practice;  so  it  is  possible  al.so,  that  men  may  in  spe- 
culation hold  some  very  bad  principles,  which  have  not 
that  poisonous  influence  on  their  spirit  and  practice,  to 
which  they  naturally  tend.  And  therefore,  if  what  is  ihc 
substance  of  the  Christian  religion  be  found  in  them,  not- 
withstanding many  corrupt  additions  and  gross  falsehoods; 
if  by  the  special  favour  and  ^race  of  God  the  true  Chris- 
tian principles  only  become  impressive  on  them,  and  the 
false  corruptive  ones  not  so,  which  are  of  human  inven- 
tion ;  these  are  an  exempt  sort  of  persons,  whom  I  have 
nothing  to  do  with  in  the  present  case. 

But  because  I  must  he  within  those  limits,  which  it  is 
fit  the  text  should  prescribe  to  me,  I  shall  only  treat  upon 
one  principle,  which  is  practical,  as  we  have  reason  to  ap- 
prehend, with  multitudes  of  that  communion;  and  which 
the  very  terms  of  the  text  do  lead  us  to  take  notice  of. 
"  They  profess  to  know  God,  but  in  works  they  deny  him." 
So  in  like  manner,  those,  whom  I  allude  to  of  the  church 


MO 


THE  VANITY  OF  A  FORMAL 


Serm.  v. 


of  Rome,  profess  to  know  God.  But  what  God  is  it? 
Who,  or  what  is  that  God  which  they  practically  own  1  Is 
It  not  another  than  the  true  and  living  God,  whom  they 
practically  acknowledge  as  such  1  It  is  well  if  it  be  not  so, 
with  the  generality  of  that  way  and  persuasion !  I  mean 
that  very  God,  of  whom  you  have  a  description  given  by 
St.  Paul,  in  his  second  epistle  to  the  Thessalonians ; 
2  Thess.  ii.  3,  4.  namely,  "  the  man  of  sin,  the  son  of  per- 
dition :  who  exalteth  himself  above  ali  that  is  called  God, 
or  that  is  worshipped ;  so  that  he  as  God  sitteth  in  the 
•emple  of  God,  showing  himself  that  he  is  God."  They 
lio  profess  indeed  to  know  the  living  and  true  God,  even 
the  Father  of  our  Lord  Jesus  Christ :  but  the  god  whom 
they  practically  own,  serve,  and  obey,  is  this  same  god 
that  is  here  referred  to  by  the  apostle.  Their  god  is  a  man, 
and  that  man  a  monster  of  men.  In  respect  of  pride  and 
malice,  more  a  devil  than  a  man.  In  respect  of  sensuality 
and  impurity,  more  a  beast  than  a  man  ;  as  you  know  he 
is  so  called  in  the  Holy  Scriptures. 

This  is  actually  the  god,  who  is  practically  acknow- 
ledged as  such  by  too  great  a  number  of  professing  Chris- 
tians in  the  world.  The  principle  therefore  I  now  insist 
upon,  is  the  ascribing  a  divinity  to  that  creature,  whether 
it  be  one  single  person,  or  a  succession  of  persons,  or  a 
community  according  to  some.  This  principle,  sofarasit 
is  practical,  and  governs  their  religion,  makes  it  quite  an- 
other thing  than  what  it  truly  and  really  is  in  its  original 
purity.  And  though  it  be  very  true,  they  will  tell  you,  that 
they  only  intend  or  mean  an  under  deity,  or  a  vicarious 
sort  of  godhead,  which  they  place  in  this  creature ;  and  so 
think  to  salve  the  matter  by  alleging,  that  they  do  not 
idolize  nor  deify  him ;  I  therefore  desire  the  following 
things  may  be  considered. 

1.  That  if  it  should  be  said,  it  is  only  a  vicegerency 
which  they  ascribe  to  this  same  god  of  theirs,  yet  if  their 
hearts  terminate  on  him  whom  they  call  vicegerent,  and 
their  religion  is  carried  no  higher,  this  is  to  deify  him  as 
much  as  in  them  lies.  What  does  it  signify  to  acknow- 
lpd;e  i;i  -peculation  one  supeiior  to  him,  while  in  a  prac- 
tical seu^e  their  minds  and  hearts,  and  the  sum  of  their 
religion,  do  centre  and  terminate  herel  As  to  multitudes 
of  those  who  call  themselves  catholics,  they  trust  in  no 
higher  object  than  the  pope.  All  their  reliance  for  pardon 
and  salvation  is  ultimately  on  him,  and  all  their  obedience 
and  subjection  terminates  on  him.  To  call  him  therefore 
vicegerent  only,  when  he  is  practically  made  the  ultimate 
object  of  their  religion,  does  not  salve  the  matter  at  all. 

2.  I  say  further,  and  inquire.  Where  is  their  charter  for 
this  vicegerency  1  If  they  call  him  God's  vicegerent,  who 
has  nothing  to  show  for  it,  and  so  accordingly  place  a  re- 
ligious trust  in  him,  what  does  it  signify  to  say,  that  the 
respect  and  honour  they  pay  to  him  is  as  to  God's  vicege- 
rent 1  If  a  man  should  pretend  to  be  for  the  king,  while 
he  really  rebels  against  him,  will  that  pretence  be  any  ex- 
cuse for  me,  if  I  fall  in  with  them  who  are  under  this 
leader  1  There  wants  so  much  as  a  colourable  pretence  for 
this  vicegerency.  It  would  make  some  blush,  others  laugh, 
to  hear  the  allegations  they  bring  for  it.  How  weak  are 
some !  how  ridiculous  are  others  I  how  remote,  absurd, 
and  insignificant  are  they  all  indeed  taken  together  I  That 
passage,  for  instance,  the  words  of  our  Lord  to  Peter  upon 
his  remarkable  confession  of  his  Messiahship,  is  much  in- 
sisted upon :  to  wit,  "  Upon  this  rock  I  will  build  my 
church,  and  the  gates  of  hell  shall  not  prevail  against  it ; 
and  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven," 
Matt,  xvi.18, 19.  But  how  this  should  signify  any  thing  to 
the  popedom,  I  cannot  conceive.  What  a  strange  fetch  must 
it  be  to  imagine  any  thing  in  such  a  passage  to  this  purpose  ! 
No  more  power  was  given  to  him  than  what  was  given  to 
the  rest  of  the  apostles.  For  to  all  the  apostles,  as  well  as 
Peter,  Christ  gave  the  power  of  the  keys,  as  it  is  called,  as 
appears  from  that  parallel  passage  in  the  Gospel  of  John ; 
where  we  are  told,  that  Christ  after  his  resurrection  "  breath- 
ed upon  his  disciples,  and  said  unto  them  all.  Receive  ye 
the  Holy  Ghost.  Whose  soever  sins  ye  remit,  they  are  re- 
mitted unto  them  ;  and  whose  soever  sins  ye  retain,  they 
are  retained,"  John  xx.  23.  Which  is  the  same  thing  with 
saying  to  all  the  apostles,  "  I  give  unto  you  the  keys  of  the 
kingdom  of  heaven ;  and  what  you  bind  on  earth  shall  be 
bound  in  heaven,  and  what  you  loose  on  earth  shall  be 


loosed  in  heaven,"  Matt.  xvi.  19.  That  is,  you  acting  ac- 
cording to  the  rules  I  left  you,  what  you  do  on  earth  of  . 
this  nature,  shall  be  ratilied  in  heaven  too.  But  how  I 
impertinently  is  this  drawn  and  appropriated  to  Rome !  -\ 
There  is  not  the  least  mention  of  the  grant  of  this  power 
being  confined  to  Peter,  as  bishop  of  Rome  ;  and  his  suc- 
cessors as  such.  Nor  is  it  to  be  imagined,  what  colour 
there  should  be  of  any  reasoning  from  thence  to  this  pur- 
pose, for  It  no  more  appears,  that  Peter  was  ever  a  settled, 
residing  bishop  at  Rome,  than  that  Paul  was ;  who,  it  is 
most  apparent,  had  a  settled  residence  there.  No  such 
thing  is  recorded  of  Peter  in  the  Holy  Scriptures ;  and  as 
to  what  is  said  in  history  on  this  matter,  is  variously  dis- 
puted this  way  and  that;  though  indeed  it  need  not  to  be 
so,  because  it  can  signify  nothing  to  the  purpose.  Those 
who  say  Peter  was  there  as  well  as  Paul,  do  also  say,  that 
they  both  suffered  martyrdom  in  the  same  year.  Besides, 
if  there  were  a  primacy  to  be  settled  where  Peter  did  re- 
side, it  should  rather  have  been  at  Jerusalem  ;  where  it  is 
certain  he  had  his  residence  for  some  time,  and  where  il 
is  more  likely  he  presided,  than  at  Rome.  And  because 
it  is  said  to  Peter  only,  "  Feed  my  sheep  I"  John  xxi. 
15,  16,  17.  are  we  to  conclude  from  thence,  that  he  must 
be  the  universal  bishop'!  Is  not  this  charge  to  be  con- 
sidered as  given  to  the  rest  of  the  apostles,  as  well  as  to 
Peter'!  and  not  only  so,  but  to  all  the  ministers  of  the 
Gospel  1  So  idle  and  trifling  are  these  pretences  to  pri- 
macy for  Peter,  as  bishop  of  Rome,  and  his  successors  as 
such  ! 

3.  They  do,  at  least  many  of  them,  very  frequently  as- 
cribe to  this  same  god  of  theirs  more  than  vicegerency,  and 
what  indeed  is  inconsistent  with  that  state  and  character. 
They  do  it  professedly ;  and  if  hereupon  they  do  it  practi- 
cally, as  we  have  great  reason  to  apprehend  multitudes 
may,  then  it  is  most  certain  that  this  false  god  of  theirs,  is 
the  only  object  of  their  religion.  Upon  this  point,  because 
it  is  so  much  to  my  purpose,  I  shall  largely  insist.     In  the 

(1.)  Place,  it  is  very  apparent,  that  they  give  to  this  fic- 
titious god  of  theirs,  the  titles  that  do  peculiarly  belong  to 
the  great  God  and  his  Christ.  Nothing  is  more  ordinary 
and  common  with  them,  than  to  call  the  pope  by  the  titles 
of  beatissime  and  sanclissime  Pater!  The  vwsl  blessed,  aiid 
most  holy  Fallwr  ;  and  other  titles  they  are  not  afraid  to 
apply  to  him,  which  the  holy  Scriptures  give  to  God  and 
his  Son.  A  person  speaking  of  one  of  the  popes  says, 
"  His  name  is  Wonderful;"  assuming  that  which  is  spoken 
of  Christ  in  Isaiah,  Isa.  ix.  6.  and  applying  it  unto  him. 
They  call  him  also,  in  express  terms,  the  head  of  the  Church, 
the  husband  of  the  church,  the  foundation  of  the  church  ; 
titles  peculiarly  belonging  unto  Christ.  One  says,  "  He  is 
the  head,  excluso  Christo ;"  that  is,  Christ  being  excluded, 
and  without  any  consideration  of  him.  "  He  is  (saith  he) 
the  achme ;  the  supreme,  and  chief  of  the  church,  Summum 
caput  ecclesicc,  succeeding  in  the  room  of  Christ ;  and  all 
power  is  translated  from  Christ  to  him."  Not  derived, 
but  transferred ;  as  if  it  were  removed  from  Christ,  or  as  if 
he  ceased  from  his  primacy  over  the  church,  and  trans- 
ferred it  himself  to  this  vicarious  god.  For  this  they  think  a 
modest  name,  and  that  the  power  is  lodged  in  him,  so  as 
to  reside  in  Christ  no  longer.  And  hereupon,  though  they 
do  speculatively  own  a  superior  head  of  the  church,  yet 
practically  they  own  no  higher  when  this  notion  obtains 
among  them.  Here  their  religion  stops.  Here  it  seems 
to  terminate,  and  to  go  no  higher.  For  how  little  suspicion 
do  they  discover,  that  those  sins  are  yet  unpardoned, 
which  the  pope  pardons!  Or  how  little  dread  appears 
among  them,  of  having  his  judgment  reversed  by  a  supe- 
rior judgment !  And  so  they  speak  of  this  headship,  which 
they  attribute  to  the  pope  over  the  church,  and  represent 
it  in  the  same  manner  in  which  it  is  attributed  unto  Christ, 
that  is,  ihey  say  the  influence  of  life  is  communicated  by 
him  to  the  church ;  and  represent  it  as  flowing  from  this 
fictitious  head  of  theirs.     But, 

(2.)  Such  scriptures  also,  as  speak  of  the  dignity,  power, 
and  greatness  of  Chri.st,  they  do  most  familiarly  apply  to 
the  pope  ;  some  ridiculously,  and  others  impiously,  even 
to  blasphemy  itself  That  passage  in  the  eighth  Psalm  is 
an  in.stance ;  "  Thou  hast  made  him  a  little  lower  than  the 
angels,  and  hast  crowned  him  with  glory  and  honour,  and 
hast  made  him  to  have  dominion  over  the  works  of  thy 


Serm.  V. 


PROFESSION  OF  RELIGION. 


641 


hands,"  Ps.  viii,  5,  et  seq.  This  passage  which  the  apostle 
applies  to  Christ,  they  apply  to  the  pope.  And  it  is  not  to 
be  imagined  with  what  absurdity  they  do  minutely  apply 
the  several  following  particulars  to  his  holiness.  As  where 
it  is  said,  Thou  hast  given  him  to  have  dominion  over 
the  fowls  of  the  air,  by  that  they  would  have  the  Gentiles 
understood  ;  by  the  oxen,  they  understand  the  Jews  ;  by 
the  beasts  of  the  field,  the  pagans ;  and  by  the  sheep,  the 
generality  of  Christians ;  and  finally,  by  the  fish  of  the 
sea,  or  whatsoever  passeth  through  the  paths  thereof,  which 
are  also  said  to  be  put  under  his  feet,  they  understand 
purgatory.    So  ridiculous  that  nothing  can  be  more  so  ! 

But  in  other  of  their  applications  they  are  most  horribly 
blasphemous-  They  have  not  scrupled  to  apply  to  him 
such  passages  as  these;  "I  will  make  him  my  first-born, 
higher  than  the  kings  of  the  earth,"  Psal.  Ixxxix.  27.  Yea, 
and  even  this  also,  ''From  his  fulness  we  have  all  received 
grace  for  grace,"  (John  i.  16.)  which  some  of  their  writers 
have,  in  express  terms,  applied  to  the  pope. 

(3.)  Which  is  yet  more  particular,  they  ascribe  unto  him 
infallibility,  as  to  all  matters  of  faith ;  which  is  a  peculiar 
attribute  of  the  Deity,  as  such.  "  He  cannot  err,"  says 
one  expressly  concerning  the  pope ;  "  he  cannot  be  de- 
ceived. It  must  be  conceived  concerning  him  that  he 
knows  all  things."  Another  expresses  himself  thus ;  "  He 
has  all  things  in  the  chest,  the  cabinet  of  his  own  breast. 
He  is  unto  all  the  world  a  living  law,  that  cannot  err ; 
and  in  which  there  is  no  obliquity :"  and  the  like. 

How  very  likely  is  it,  that  where  this  notion  is  prevail- 
ing, practice  itself  should  go  no  higher  than  this  notion  ! 
How  likely  is  it  that  the  faith  of  multitudes,  on  this  ac- 
count, must  terminate  on  this  supposed  infallible  creature  ! 
And  so,  what  comes  all  that  religion  to,  which  hath,  as  to 
that  part  of  it  that  consists  in  believing,  only  a  man  for  its 
final  object,  and  so  is  made  purely  a  human  thing  ■? 

Hereupon  they  resolve  all  the  validity  of  the  Scriptures 
themselves  into  the  authority  of  the  pope,  or  the  church, 
which  is  much  the  same  thing.  One  says,  that  from  the 
church  or  bishop  of  Rome  thewhole  book  of  sacred  Scrip- 
tures draws  all  its  strength.  And  another  to  the  same 
purpose,  that  the  sacred  Scripture  draws  all  its  force  from 
the  authority  of  the  bishop  or  church  of  Rome.  Finally, 
another  is  so  bold  as  to  say  very  profanely,  that  the  Scrip- 
tures have  no  more  authority  than  .^sop's  fables,  but  as 
they  derive  it  from  the  church.  So  that  it  is  very  plain 
they  place  Deity  upon  this  same  creature  and  idol  of  their 
own  making,  inasmuch  as  they  ascribe  to  him  infallibility 
in  all  things ;  which  is  one  of  the  peculiar  attributes  of 
the  supreme  God. 

(4.)  They  ascribe  to  this  god,  the  power  of  forgiving 
sins.  That  none  can  forgive  sins  but  God  is  an  ack-now- 
ledged  principle.  But  this  power  they  give  to  this  god  of 
theirs.  One  of  themselves  preferred  to  the  pope  such  an 
application  as  this  ;  "  Thou  lamb  of  God,  who  takest  away 
the  sins  of  the  world,  have  mercy  on  me  !  Thou  lamb  of 
God,  who  takest  away  the  sins  of  the  world,  grant  us  thy 
peace  I"  This  was  actually  said  to,  and  received  by,  one 
of  their  popes.  And  it  has"  been  expressly  taught  of  the 
papal  power,  with  respect  to  this  very  mat'ter;  that  where- 
as any  ordinary  bishop  may  remit  temporal  punishment, 
the  pope  has  power  to  remit  eternal;  and  that  he  has  more 
power,  as  to  this  point,  than  Christ  hath  as  man.  "For 
(say  they)  Christ,  as  man,  did  onlv  procure  pardon  ;  but 
the  pope,  as  a  god,  does  give  it."     Again, 

(5.)  They  attribute  unto  him  a  power  of  di.spensing 
with  the  very  law  of  nature.  I  might  instance  in  several 
things  that  belong  to  each  table  of  the  decalogue.  For 
example,  they  place  a  power  in  their  pope  to  dispense  with 
the  most  solemn  oaths.  And  one  positively  says,  "  He 
can  make  perjury  righteousness,  if  it  be  for  any  valuable 
purpose  ;  for  the  service  of  his,  or  the  catholic  cause." 
They  say  again  ;  "  that  he  can  dispense  with  any  of  the 
books  of  the  Old  Testament,  because  he  is  greater  than 
the  penmen  thereof "  As  if  they  had  written  in  their  own 
name,  or  as  if  he  could  not  be  greater  than  they,  in  any 
sense,  but  in  his  wealth  and  wickedness. 

6.  They  ascribe  to  the  pope,  what  indeed  he  has  been 
wont  to  assume  to  himself,  a  power  to  alter  or  add  to  the 
Gospel.  Not  only  to  lake  oft'  the  obligations  of  the  law  of 
nature,  but  to  mould  too,  as  he  pleases,  the  law  of  grace. 


A  certain  writer  expressly  sajs ;  that  in  respect  to  this  or 
that  particular  case,  he  can  give  another  sense  to  the  Gos- 
pel. And  another  tells  us  in  plain  words,  that  he  can  not 
only  interpret  the  Gospel,  but  add  to  it.  And  we  find  that 
really  the  popes  have  done  so.  For  do  not  they  damn  to 
hell,  against  the  sum  and  the  main  tenor  of  the  Gospel, 
many  good  Christians,  merely  because  they  will  not  play 
the  idolater,  nor  give  religious  homage  to  this  great  idol 
the  pope;  and  do  they  not  profess  to  give  a  title  to  heaven 
to  many  a  vile  wretch,  as  wicked  as  any  can  be  supposed 
to  be  t  And  merely  on  this  account,  because  they  are 
subject  to  that  usurped  power  i  What  is  this  but  to  make 
another  Gospell  Christ  says,  "He  that  believes  in  me 
shall  have  eternal  life."  But  they  say,  at  least  in  their 
practice,  "  If  you  do  not  believe  in  the  pope  too,  you  shall 
not  have  eternal  life."  And  whereas  Christ  says,  "He 
that  believeth  not,  shall  never  see  the  face  of  God;"  they 
say,  "  Be  he  never  so  imholy,  if  he  trusts  in  the  pope,  he 
shall  be  saved."  And  what  does  all  this  amount  to,  but 
the  setting  up  a  created  thing,  as  the  final  object  of  reli- 
gion 1  Is  not  this  to  dispense  with  all  the  fundamental 
laws  of  nature,  and  to  invade  the  Gospel  of  Christ'?  Well 
may  it  be  said  that  this  vain  mortal  has  set  up  himself 
above  all  that  is  called  God,  or  worshipped  as  God,  2 
Thess.  ii.  4. 

Now  let  men  profess  to  know  the  true  God  as  long  as  they 
will,  yet  if  they  will  make  another  god,  they  take  away 
the  unity  which  is  most  essential  to  the  Divine  nature, 
and  contrary  to  the  first  commandment,  which  runs  thus  ; 
Thou  shalt  "have  no  other  god  before  vie.  Either  they  do 
this  in  speculation,  or,  which  is  in  reality  the  same  thing,  in 
practice.  Their  faith  and  obedience  terminate  on  this  god. 
For  all  their  professing  to  know  God,  who  is  the  Most  High 
and  Supreme  above  all,  they  at  least  practically  deny  him. 
And  thus  far  I  have  thought  proper  to  insist  on  stmdry 
accounts,  though  I  may  not  suppose  any  to  hear  me  whom 
this  docs  directly  concern. 

1st,  That  so  we  may  all  of  us,  who  call  ourselves  pro- 
testants,  have  a  deep  sense  on  our  hearts  of  the  great  mer- 
cy of  God,  in  distinguishing  our  case.    And, 

2dly,  That  we  may  be  duly  sensible  of  his  mercy  in 
preserving  us  from  .such  a  church,  as  he  has  hitherto  done : 
and  from  such  men,  whose  principles  not  only  allow,  but 
oblige  them  to  fill  the  world  with  slaughters  and  blood,  if 
there  be  but  the  least  dissension  from  their  party  and  in- 
terest ;  or  if  people  are  not  entirely  devoted  to  their  way. 
3dly,  That  we  may  all  of  us  understand,  what  a  noble 
cause  we  have  to  struggle  for  against  this  party  of  men,  in 
this  difficult  time  in  which  we  live ;  and  may  see  what 
reason  we  have  to  "contend  earnestly  for  the  faith  once 
delivered  to  the  saints,"  (Jude  3.)  and  as  it  was  given  to 
them.     And  finally,  to  add  no  more, 

4thly,  That  if  ever  it  should  be  our  lot  to  suffer  by  such 
hands,  we  may  understand,  how  glorious  a  cause  we  have 
to  suflier  in ;  and  how  much  better  it  is  to  suifer  by  such 
men,  than  to  be  of  them.  Men  !  whose  religion  instructs 
them  in  all  impiety  and  vice ;  and  who  are  much  worse 
by  the  influence  thereof,  than  they  would  have  been  by 
mere  nature.  So  that  any  impartial  unconcerned  person 
who  shall  consider  the  case,  view  it  in  everi'  light,  and 
take  a  survey  of  the  scheme  or  model  of  their  practical 
principles,  cannot  but  say,  "  If  this  be  Christianity,  let  me 
be  an  honest  pagan  !" 

In  a  word :  "When  their  doctrines  lead  them  to  such 
things  as  cruel  murders,  injurious  treacheries,  and  the 
most  horrid  perjuries  ;  when  their  principles  rase  the 
foundations  of  all  human  society,  or  tend  to  make  it  dis- 
solve, so  as  that  no  man  knows  how  to  trust  another; 
when  mankind  must  even  disband  on  these  terms,  and 
live  in  cells  or  dens  apart  by  themselves,  (for  there  can  be 
no  commerce  one  with  another,  if  these  principles  gene- 
rally obtain  in  the  world,) — I  say,  if  this  be  the  case,  it  is 
surely  better  to  sufier  by  such  men,  than  to  be  of  their 
party.  Especially  if  we  consider  how  these  things  must 
needs  engage  Heaven  against  them,  and  that  Divine  ven- 
geance must  fall  at  length  upon  them  who  have  profaned 
such  a  name,  and  so  horridly  pretended  to  Christianity,  on 
purpose  as  it  were  to  make  it  odious  to  the  heathen  world. 
"  If  the  Christian  religion,"  may  pagans  say,  "  be  such  as 
these  men  represent  it,  what  a  strange  God  is  their  God 


THE  VANITY  OF  A  FORMAL 


Serm.  VI. 


that  will  oblige  them,  who  profess  his  religion,  to  be  false, 
bloody,  and  cruel ;  and  all  for  the  serving  a  secular  inte- 
rest and  end !" 

It  is  easy  to  apprehend  the  mischievous  tendency  of 
such  practical  principles  of  theirs,  and  how  much  pagan- 
ism is  better  than  their  religion.  How  much  better  indeed 
it  were  to  have  no  religion  ;  because,  in  this  case,  there 
is  a  coincidence  of  the  most  vicious  inclinations  with 
wicked  principles.  Now  think  what  strength  is  added  to 
a  vicious  inclination,  when  a  principle  falls  in  with  it  that 
shall  justify  it.  Mere  pagans  do,  many  times  it  is  true, 
transgress  the  law  of  nature  ;  but  as  the  apostle  tells  us,  it 
is  with  their  consciences  accusing  them,  (Rom.  ii.  15.)  or 
with  regret,  But  now,  when  the  dictates  of  judgment  and 
conscience  concur  with  men's  vicious  inclinations,  this  is 
worse  than  it  is  with  the  heathens. 

A  heathen  may  possibly  be  guilty  of  perjury  himself, 
but  his  conscience  remonstrates  against  it,  and  on  his  own 
principles  he  is  self-condemned.  But  when  there  shall  be 
a  principle  which  suggests  to  a  man  that  it  is  lawful  to  sin, 
and  not  only  so  but  that  it  is  his  duty  to  perjure  himself, 
with  how  strong  a  stream  must  the  current  of  wickedness 
run  in  the  world ! 

And  certainly  at  such  a  time  as  ours  is,  and  indeed  in 
future  ages,  it  is  to  be  feared,  there  will  be  this  reason 
why  such  a  case  should  be  represented  to  the  world  as  it 
is  ;  that  we  may  know  what  we  have  to  oppose,  and  what 
it  is  we  have  to  stand  by  in  such  an  opposition  ;  whether 
in  doing  or  suffering,  or  whether  with  success  in  this 
world,  or  no.  Upon  these  accounts  I  have  thought  it 
proper  to  insist  thus  far  on  this  sort  of  persons,  who  pro- 
fess the  Christian  religion,  but  corrupt  and  falsify  it; 
partly  speculatively,  partly  practically ;  professing  to  know 
God,  while,  in  another  sense,  and  more  effectually  a  great 
deal,  they  deny  the  God  whom  they  profess  to  own  and 
acknowledge 


SERMON  VI.' 

In  our  former  discourse  we  proposed  to  inquire,  wnat 
sort  of  persons  they  are,  who  may  be  said  to  overthrow 
their  profession ;  and  to  make  it  a  mere  nullity,  or  of  no 
significance.     Namely, 

I.  Such  as  profess  the  true  religion,  but  so  falsified  and 
corrupted,  as  that  the  very  object  of  their  profession  is 
strangely  altered  from  itself  They  profess  what,  origi- 
nally, was  the  true  religion  ;  but,  as  ihey  profess  it,  it  is 
not  true.    These  we  have  already  considered. 

II.  I  proceed  now  to  consider  the  second  sort  of  men 
that  were  spoken  of:  namely,  such  as  profess  that  which 
is  most  true,  to  wit,  the  Christian  religion  in  its  purity  ; 
but  do  it  most  untruly,  and  are  altogether  insincere  in  that 
profession. 

And,  in  order  to  this,  I  shall  confine  myself  to  these 
two  heads  that  lie  in  the  text,  which  I  have  doctrinally 
opened  in  a  former  discourse.  That  is,  as  I  have  already 
shown,  they  may  very  truly  be  said  to  deny  Him  in  works, 
whom  they  profess  to  know  and  acknowledge  as  the  true 
God :  who  have,  in  the  first  place,  an  habitual  propension 
to  abominable  wickedness ;  or  in  the  next  place,  an  ha- 
bitual aversion  to  whatsoever  is  good. 

1.  They  may  be  truly  said  to  deny  God  in  their  works, 
though  they  profess  to  know  him,  who  have  an  habitual 
propension  to  habitual  wickedness.  There  are  indeed  two 
expressions  of  the  apostle,  that  are  here  alluded  to  ;  name- 
ly, abominable  and  disobedient :  the  former  of  which,  as 
we  have  shown  before,'  speaks  the  wickedness  to  which 
such  are  propense ;  and  the  latter,  the  obstinacy  of  that 
propension.  Which  is  plainly  signified  by  the  word  ren- 
dered disobedient ;  which  we  may  render  more  emphati- 
cally untraclableness,  such  as  by  no  persuasions  can  be 
withdrawn  from  a  wicked  course. 

I  doubt  not  but  there  are  many  such  persons,  who  be- 
cause they  are  not  of  that  sort  which  we  have  spoken  of  in 
the  preceding  discourse,  but  account  themselves  very  good 
Preached  April  10th,  16BI. 


protestants;  and  are  resolved,  for  ought  they  know,  to 
continue  such  as  long  as  they  live,  therefore  conclude  they 
are  on  very  good  terms  with  God.  Whether  there  are 
not  many  who  go  under  this  honourable  name,  unto  whom 
this  character  too  much  agrees,  of  being  obstinate  in  a 
course  of  wickedness,  you  yourselves,  with  too  much 
clearness,  may  judge.  However  I  hope,  that  your  ac- 
quaintance does  not  lie  with  such  persons,  so  as  to  have 
much  occasion  to  observe  their  way  and  course ;  I  hope, 
I  say,  it  is  not  generally  so  with  you.  But  who  is  there, 
whom  common  fame  and  common  cry  can  suffer  to  be 
ignorant  of  the  wickedness  that  lurks,  yea  that  rages,  un- 
der the  very  name  of  protestantism  1  Unless  a  man  would 
shut  himself  up  in  a  den  or  a  cell,  he  cannot  help  know- 
ing that  there  is  a  great  deal  of  wickedness  amongst  us, 
which  ought  to  go  under  the  title  of  abominable :  wicked- 
ness !  which  even  protestants  obstinately  persist  in.  The 
horrid  oaths,  execrations,  and  blasphemies,  which  the 
taverns  resound  with,  and  of  which  the  streets  are  not  in 
nocent;— the  debaucheries  of  all  sorts;— who  can  keep 
himself  from  knowing  there  are  such  things  done  and 
practised  among  those,  who  are  concerned  to  maintain 
the  name  and  reputation  of  being  protestants,  and  value 
themselves  upon  it '! 

And  yet  it  must  be  said,  that  though  such  wickedness 
be  abominable,  yet  it  is  too  little  abominated.  Those  who 
are  not  themselves,  it  may  be,  guilty  of  such  vices,  are 
drawn  into  a  participation  of  the  guilt  of  others,  in  some 
measure,  by  not  resenting,  by  not  taking  to  heart,  and  by 
not  mourning  over  the  wickedness  of  the  times  in  which 
they  live.  A  way  of  partaking  with  other  men's  sins  that 
is  but  too  real,  and  too  little  thought  of ! 

And  it  is  well,  if  some  do  not  partake  of  the  guilt  of 
others  further  than  this,  that  would  not  be  thought  to 
countenance  or  approve  their  wicked  practices  ;  who  yet, 
when  they  are  in  company  with  them,  bear  a  part  therein. 
Particularly  to  mention  one  instance,  in  drinking  confusion 
to  such  or  such  a  party,  and  the  like ;  as  if  it  were  the 
pouring  in  of  liquor,  and  not  the  pouring  out  of  prayer, 
that  is  the  way  to  engage  the  Almighty  God  to  be  on  their 
side.  And  whither  does  all  this  tend?  Whatseemstobc 
the  meaning  and  import  of  it  but  this'!  That  men  do,  as 
it  were,  set  themselves  to  tempt  or  defy  the  justice  and 
vengeance  of  Heaven  I  To  try  whether  God  can  yet  find 
a  way  to  turn  our  houses  into  flaming  beacons,  and  lay 
this  city  again  in  a  ruinous  waste !  Or  to  try  what  further 
stores  there  are  yet  in  the  armoury  of  God  ;  what  furni- 
ture in  his  quiver,  and  whether  he  hath  any  more  arrows 
to  spend  upon  us  or  no  !  For,  to  go  no  further  than  this 
city,  I  would  very  fain  know,  who  that  has  had  the  oppor- 
tunity to  observe  and  take  notice,  can  say  that  London  is 
so  much  better  now,  than  it  was  before  the  fire,  that  we 
have  no  reason  to  fear  a  repetition  of  any  such  judgment 
as  that,  or  the  pestilence  which  immediately  preceded  it  t 
Unless  we  will  think  that  all  things  fall  out  by  chance,  or 
casually,  or  by  the  designs  of  men  ;  or  that  a  just  and  holy 
God  has  no  hand  in  the  government  of  the  world,  and  the 
ordering  and  disposing  of  events,  which  fall  out  in  it. 
That  calamity  which  brought  this  glorious  city  into  dust, 
did  not  spring  out  of  it;  neither  does  affliction  come  from 
thence,  though  it  may  bring  us  thither. 

And  will  men  thiiik,  that  the  nameof  protestant  will  be 
a  protection  from  such  severities  and  awful  judgments 
hereafler  1  Why  then  was  it  not  so  before  1  Do  we  imagine 
that  Almighty  God  is  so  taken  with  names  ;  or  that  they 
are  a  matter  of  so  high  account  with  him  1  Can  we  sup- 
pose that  he  will  less  resent,  or  be  more  patient  of,  affronts 
and  contempt  from  a  protestant,  than  from  a  papist,  or  a 
pagan  1  Will  not  wickedness  be  the  same  thing  in  both! 
But  perhaps  some  maybe  ready  to  say  ;  "All  this  is 
very  right ;  but  we  have  more  than  the  name  of  being  pro- 
testants: we  perform  manv  duties  that  do  belong  to  that 
religion."  And  perhaps  one  sort  of  protestants  may  glory 
and  make  their  boast,  that  for  their  parts,  they  are  diligent 
in  their  attendance  on  public  worship,  and  devout  in 
bearing  a  part  in  the  solemnity  thereof,  but  especially  in 
the  prayers  of  the  church:  they  are  very  punctual  in  the 
observances  of  it;  missing  in  no  point  of  ceremony;  keep 
exactly  to  all  the  modish  and  fashionable  rites  ;  have  their 

a  See  Pose  630. 


Serm.  VI. 


PROFESSION  OP  RELIGION. 


643 


responses  at  their  fingers'  ends,  and  the  like.  Another  sort, 
it  may  be,  boa^t  otherwise  and  on  different  grounds;  who, 
thinking  that  this  is  not  so  sure  a  way,  choose  rather  ano- 
ther kind  of  worship,  which  they  fancy  to  be  purer  :  and 
with  great  zeal  and  diligence  hear  the  preachers,  that  are 
in  most  vogue  amongst  them,  and  yet  it  may  be  all  the 
while  are  not  the  better  men.  So  prone  are  persons  of 
vicious  inclinations  to  be  any  thing,  rather  than  true  Chris- 
tians !  To  put  on  any  shape,  or  pass  under  any  denomi- 
nation in  the  world,  rather  than  admit  of  that  one  thing, 
called  serious  living  Christianity  ! 

But  if  we  might  but  reason  the  matter  here  a  little,  I 
would  observe,  that  be  your  denomination  what  it  will 
tmder  that  general  one  of  protestants ;  be  the  thing  you 
profess,  objectively,  never  so  good  ;  can  you  really  think 
that  such  a  profession  of  true  principles,  or  the  being  of 
such  and  such  a  denomination,  can  in  God's  balance  pre- 
ponderate, and  outweigh  gross  and  abominable  wicked- 
ness] Can  those  things  singly  considered,  which  are  in 
themselves  so  light,  entitle  us  to  a  greater  share  of  the  Di- 
vine favour,  than  the  people  of  Israel  could  expect  1  Con- 
cerning whom  we  find,  that  when  they  were  become  "a 
sinful  nation,  a  people  laden  with  iniquities,  a  seed  of  evil 
doers,"  and  who  upon  their  being  "  smitten  more,  did  still 
revolt  more  and  more  ;"  (Isa.  i.  4,  et  seq.)yel  although  the 
i;a-e  was  thus  with  them,  they  thought  to  expiate  all  this, 
jnd  to  make  God  some  great  recompense  and  amends  by 
their  sacrifices.  Wherefore  these  were  brought  upon  the 
altar  one  upon  another,  and  mighty  punctual  they  were  in 
observing  their  new  moons  and  solemn  assemblies.  When 
the  case,  I  say,  stood  thus.  How  does  God  accept  the  re- 
compense 1  Why  thus,  "  Brmg  no  more,"  says  he,  "your 
vain  oblations,  your  incense  is  an  abomination  to  me,  and 
your  new  moons  and  solemn  assemblies  :  My  soul  hates 
them,  I  am  weary  to  bear  them,"  ver.  13,  14.  And  to  the 
same  purpose  we  find  it  largely  spoken  throughout  the 
fiftieth  Psalm.  And  how  could  we  possibly  think  it  should 
be  otherwise,  if  we  understand  at  all  the  nature  of  God, 
or  the  genius  and  design  of  true  religion  1  Which,  if  it 
serve  for  any  purpose  at  all,  must  serve  for  this  ;  "  to  re- 
fine men's  spirits,  to  govern  their  lives,  to  fit  them  for 
walking  with  God  in  this  world,  and  to  prepare  them  for 
the  next."  What  serves  religion  for,  if  not  for  this  pur- 
pose t  And  of  what  service  is  their  religion,  which  is  frus- 
trated of  its  main  design  and  end  1  Indeed,  for  men  to 
take  up  religion  for  other  inferior  purposes,  is  most  grossly 
to  debase  it.  It  is  true  it  should  serve  other  purposes  as 
secondary,  and  subordinate  to  that  which  is  the  ultimate 
design  of  it ;  if  it  was  only  to  keep  up  the  decorum  of 
things.  But  when  it  is  made  to  serve  inferior  purposes, 
as  if  they  were  primary;  when  it  is  only  taken  up  as  a 
badge  of  distinction  between  one  party  of  men  and  another, 
under  pretence  of  which  men  are  only  designing  to  pro- 
mote the  interest  of  a  party;  this  frustrates  its  end  and 
ultimate  design.  It  is  ver\'  true,  God  is  pleased  to  twist, 
as  it  were,  the  interest  of  religion  with  that  of  a  civil  na- 
ture. But  when  this  is  made  the  chief  design  of  the  other, 
It  is  to  turn  it  into  vain  idolatr)' ;  and,  in  effect,  to  dis- 
annul religion ;  inasmuch  as  all  things,  of  moral  consi- 
deration, are  ever  specified  from  the  object  and  end. 

It  concerns  us  then  to  consider,  how  little  it  can  avail 
any  of  us  to  bear  such  a  name  as  we  have  been  speaking 
of,  if  in  the  mean  time  there  be  a  life  and  practice  that  is 
manifestly  flagitious,  and  contrary  in  its  general  stream 
and  current  to  the  rules  and  design  of  the  religion  to  which 
we  pretend.  Why  should  we  think  ourselves  more  con- 
siderable to  God,  or  more  favoured  by  him,  than  his  an- 
cient people  were,  namely,  the  children  of  Abraham,  Isaac, 
and  Jacob  1.  who,  notwithstanding  any  privileges  on  that 
account,  are  said  upon  their  apostacy  unto  wickedness  to 
be  as  the  children  of  the  Ethiopians  to  him ;  (Amos  ix. 
7.)  that  vile  accursed  race,  the  posterity  of  Cush,  who  de- 
scended from  an  accursed  Cham. 

Indeed  there  is  little  reason  why  their  religion  should  at 
all  advantage  them,  who  do  themselves  most  reproachfully 
expose  and  dishonour  their  profession.  In  the  account  of 
God  it  will  be  all  one,  protestant  or  no  protestant,  so  long 
as  men  indulge  to  a  vain  wicked  life.  As  "  in  Christ 
neither  circumcision  nor  uncircumcision  availeth  any 
thing,  but  a  new  creature  ;"  (Gal.  vi.  15.)  so  we  may  say, 


out  of  Christ  this  availeth  nothing.  Trojan  or  Tyrian  will 
be  all  one,  if  wickedness  rule  and  reign  in  the  heart  and 
life  of  the  man.  For  thus  the  apostle  Paul  argues ;  it  makes 
no  diffeience  in  the  point  of  acceptance  with  God,  under 
the  Gospel  dispensation,  whether  a  man  be  a  Jew  or 
"  Greek,  Barbarian  or  Scythian,"  and  the  like,  since 
"Christ  is  all  and  in  all,"  Col.  iii.  11.  In  which  passage  he 
may  possibly  refer  to  a  Scythian,  who,  having  an  inclina- 
tion to  learning,  betook  himself  to  Athens,  to  study  the 
principles  of  philosophy  that  were  taught  there.  But  meet- 
ing one  day  with  a  person,  that  very  insolently  upbraided 
him  on  the  account  of  his  country,  he  gave  him  this  smart 
repartee;  "  True  indeed  it  is,  my  country  is  a  reproach  to 
me ;  but  you,  for  your  part,  are  a  reproach  to  your  coimtry." 
So  we  may  say  of  these  professors  ;  that  though  their  reli- 
gion is  no  reproach  to  them,  yet  they  are  a  shame  and  re- 
proach to  their  religion.  It  is  sad  indeed,  that  so  great  a 
part  of  the  world  should  lie  under  so  gross  and  corrupt  a 
religion  as  that  is  of  the  church  of  Rome,  which  is  a  brand 
of  infamy  on  its  professors ;  but  it  is  a  far  worse  case  when 
men,  by  their  vicious  immoral  practices,  are  a  reproach  to 
a  better  religion,  as  we  protestants  esteem  ours  to  be ;  which 
conduct  God  will  severely  punish,  without  doubt,  another 
day.  If  Christitm  protestants  behave  as  ill  as  vicious  pa- 
pists or  pagans,  while  they  carry  a  better  name,  it  is  likely 
God  will  distinguish  them  hereafter,  just  as  they  have  here 
distinguished  themselves  ;  that  is,  they  shall  lie  under  the 
name  of  protestants  in  hell,  as  others  do  under  ihat  of 
papists.  If  our  great  Redeemer  and  Lord  command  us  to 
reckon  a  disorderly  Christian,  who  is  obstinate  in  his  wick- 
edness, as  a  heathen  and  a  publican  ;  (Matt,  xviii.  17.) 
pray  what  do  you  think  he  will  account  of  them  himself  in 
the  great  day  1  Will  he  have  us  more  strictly  righteous, 
or  equitable,  than  he  himself  intends  to  be  1 

It  may  perhaps  here  be  said  upon  all  this,  "  It  is  very 
true ;  it  cannot  but  be  acknowledged,  when  men  make 
such  a  profession,  and  are  of  so  bad  lives,  they  greatly  dis- 
honour their  religion,  and  unquestionably  expose  them- 
selves to  greater  degrees  of  Divine  vengeance  than  others. 
Yet  is  it  not  hard  to  judge  so  ill  of  the  case,  as  to  say, 
these  men  deny  their  God'?  They  do  indeed  what  must 
be  owned  to  be  very  bad ;  but  surely  some  gentler  thing 
should  be  said  of  it,  than  that  they  deny  the  God  whom 
they  profess  to  know." 

In  answer  to  this,  I  would  ask  such  persons  the  follow- 
ing question :  to  wit.  Must  we  or  you  teach  God  how  to 
speak  'i  And  does  not  the  text  say  expressly,  that  this  is 
a  denying  of  God  1  We  have  before  shown,  in  the  former 
part,  how  much  more  significant  an  habitual  denial  of  him 
in  practice  is,  than  a  transient  one  in  speculation,  or  in  so 
many  words.  However,  let  us  consider,  and  see  if  there  be 
not,  in  this  case,  a  plain  denial  of  the  great  God.  These 
two  things  I  imagine  will  evince  it.  For,  in  the  1st  place, 
it  is  plain  he  is  denied  in  the  attributes ;  and  2nd,  in  the 
relations  that  are  appropriate  and  peculiar  to  him,  as  God. 

(1.)  God  is  denied  in  his  attributes  which  are  peculiar 
to  his  nature.  As  for  instance,  his  omnhcicnce.  For  do  not 
such  men,  as  we  here  allude  to,  plainly  say;  "How  does 
God  see  1  or  is  there  knowledge  in  the  Most  High  1" 
Psalm  Ixxiii.  11.  Does  not  their  practice  say  it  1  Is  it 
not  the  language  of  their  lives  1  And  does  not  that  speak 
the  sense  of  their  hearts  1  How  can  that  man  be  said  to 
onm  an  omniscient  God,  who  is  gradually  transforming 
himself  into  a  beast  1  Or  to  believe  that  his  jealous  eye 
is  looking  on,  while  he  obstinately  persists  in  his  sinlul 
courses  1 

There  is  also  a  manifest  denial  of  his  wisdom.  This  is 
the  attribute  which  magnifies  itself  in  the  frame  of  nature, 
and  the  contrivance  of  all  the  laws  and  constitutions  of  his 
government.  Wisdom  is  the  great  and  principal  endow- 
ment of  a  legislator.  But  though  God  has  established 
certain  rules  to  guide  and  govern  us  by,  and  to  which  it  is 
our  duty  to  square  our  lives;  yet  says  the  wicked  de- 
bauched wretch,  "  My  appetite  dictates  to  me  more  wisely 
than  so."  And  thus  the  wisdom  of  the  flesh  is  preferred 
to  that  which  is  divine.  God  says  it  is  wisest  and  best  for 
men  to  be  governed,  and  to  steer  their  course,  by  such  and 
such  strict  rules ;  that  it  is  best  for  them  to  be  sober,  tem- 
perate, chaste,  just,  and  the  like.  No,  say  they,  to  consult 
inclination  and  carnal  appetite  is  a  far  wiser  course,  than 


644 


THE  VANITY  OF  A  FORMAL 


Serm.  VI. 


to  follow  him ;  and  this  is  a  thing  fit  to  be  confronted  to 
the  Divine  Wisdom  !    Further, 

They  deny  his  power,  both  as  it  signifies  might  and  au- 
thority. As  it  signifies  authority,  they  carry  the  matter  as 
if  he  had  no  right  to  rule  or  direct  them.  As  it  signifies 
might,  they  behave  as  if  he  were  not  able  to  revenge  him- 
self on  them.     Moreover, 

They  deny  his  truth.  He  has  declared  that  the  un- 
righteous shall  not  inherit  the  kingdom  of  heaven,  (1  Cor. 
vi.  9,  10.)  but  they  seem  confident  they  shall. 

There  is  also  in  their  practice  and  conduct  a  manifest 
denial  of  his  holiness.  "Be  ye  holy  (says  the  Almighty) 
for  I  am  holy,"  1  Pet.  i.  16.  But  their  behaviour  implies 
as  much  as  if  they  said  both,  that  they  will  not  be  holy,  and 
that  God  himself  is  not  so ;  whilst  they  imagine  to  them- 
selves, that  he  approves  the  unholy  course  they  take.  And, 

There  is  a  denial  of  his  justice,  his  vindictive  justice. 
It  is  plainly  saying,  as  it  were,  that  he  will  not  judge  the 
world  ;  that  he  will  not  distinguish  between  the  righteous 
and  the  wicked,  but  will  deal  alike  with  all.  Yea,  and 
which  is  no  paradox,  though  it  seems  one,  their  conduct 
implies  also  a  denial. 

Lastly,  of  his  mercy  and  goodness  too.  But  you  will 
perhaps  say,  that  seems  strange  ;  for  it  is  Divine  mercy  on 
which  these  men  do  peculiarly  rely.  God  will  be  merciful 
when  all  is  done.  IJut  can  they  be  said  to  trust  in  his 
mercy,  when  they  do  not  truly  rely  on  his  word  1  That 
which  they  trust  in  is  nothing  but  a  mere  phantom,  an 
imagination  of  their  own  hearts ;  and  so  it  is  trusting  to 
themselves,  and  not  to  God.  They  have  no  other  trust  but 
that  of  fools,  that  is,  trusting  to  their  own  hearts ;  to  what 
the  fancy  suggests,  or  the  imagination  can  create.  For  if 
they  did  hope  in  the  Divine  mercy  in  reality,  they  who 
'lad  such  a  hope  would  purify  themselves  as  God  is  pure. 
That  would  break  their  hearts  and  mollify  their  temper, 
so  as  that  they  would  have  but  little  disposition  to  be  stout 
against  God. 

Whilst,  therefore,  men  thus  deny  these  great  attributes 
of  the  Divine  nature,  may  they  not  be  said  to  deny  God 
himself  For  pray  what  kind  of  notion  should  we  have  of 
God,  if  these  were  set  aside  1  What  a  horrid  idea  would 
that  be  of  an  untrue,  unholy,  unwise,  unjust  Deity  ! 

(2.)  God  is  also  denied  by  persons  of  this  character,  with 
respect  to  the  great  relations  in  which  he  stands  to  all  his 
reasonable  creatures.  I  do  not  mean  those  special  rela- 
tions which  he  bears  to  his  own  peculiar  people ;  but  those 
wherein  he  stands  to  all  in  common,  who  are  miiversally 
the  work  of  his  hands,  and  as  the  Psalmist  expresses  it,  the 
sheep  of  his  pasture,  Psalm  c.  3.  Which  relations  are 
principally  these  following,  to  wit,  those  which  result  from 
his  creation  of  us;  his  propriety  in  us ;  his  dominion  over 
us  ;  and  his  continual  beneficence  towards  us.     But, 

Do  they  own  him  as  their  Creator,  or  themselves  to  be 
his  offspring,  who  thus  bend  themselves  against  the  great 
Parent  of  all  I 

Do  they  own  him  as  their  Proprietor,  or  themselves  as 
his  property  1  The  ox  indeed  knows  his  owner,  and  the 
ass  his  master's  crib,  (Isa.  i.  3.)  but  they  know  not  theirs, 
saying;  "  We  are  our  own ;  who  is  Lord  over  us  V  This 
is  at  least  the  sense  and  meaning  of  the  conduct  of  these 
men.     Further, 

Do  they  own  him  to  be  their  Ruler,  or  do  they  truly  call 
themselves  his  subjects,  when  their  life  is  a  continued  re- 
bellion'!    Or,  finally. 

Do  they  own  him  for  their  Benefactor  ?  But  how  can 
they  be  said  to  acknowledge,  that  it  is  he  from  whom  all 
their  good  comes,  when  they  live  to  themselves,  and  not 
to  him  I  It  is  very  plain  therefore  they  deny  God  in  all 
these  relations  as  well  as  in  his  attributes. 

Now  let  us  consider  what  it  is  to  own  God  in  an  abso- 
lute, while  he  is  disowned  in  a  relative,  sense.  To  say  he 
is  a  God,  but  shall  not  be  a  God  to  me,  what  does  this 
amount  to  but  a  denial  of  himi  He  must  be  acknow- 
ledged in  the  general  relation  first,  before  we  can  have  any 
ground  to  hope  that  he  stands  in  those  of  a  special  nature 
to  us,  in  which  he  is  related  to  his  peculiar  people.  If  a 
man  should  own  his  prince  after  that  rate,  that  is,  only 
under  an  absolute  notion,  as  a  great  king,  as  he  would  the 
Grand  Siguior  Cham  of  Tartary ;  but  at  the  same  time 
should  avow  he  should  be  no  king  to  him ;  would  that 


profession,  think  you,  justify  a  man  who  should  oppose  or 
rebel  against  his  rightful  prince  ? 

Thus  far  then  you  see  as  to  the  first  character.  That 
they  who  are  obstinate  in  a  course  of  wickedness,  whatso- 
ever they  profess,  do  most  apparently  in  their  works  deny 
God.    I  shall  touch  but  briefly  on  the 

2.  In  which  I  propose  to  prove  the  same  point,  from 
their  habitual  aversion  to  that  which  is  good ;  or  a  general 
disaffection  to  every  good  work;  which  is  the  next  charac- 
teristic of  this  sort  of persons.accord  ing  to  St.  Paul's  accoimt. 

There  are  those  m  the  world  who  are  apt  to  think  well 
of  their  own  case,  because  they  are  not  of  this  last  men- 
tioned sort.  They  for  their  parts  practise  no  such  impie- 
ties, as  many  others  do;  none  can  say  they  are  murderers, 
adulterers,  false-dealers,  and  the  like ;  and  therefore  they 
reckon  their  case  good  :  just  as  if  it  should  be  thought  im- 
possible a  man  should  die  of  any  distemper  but  the  plague. 
Or  as  if  in  a  battle,  a  soldier  should  employ  his  whole  care 
to  protect  his  head,  and  not  expect  a  stab  or  a  bullet  in 
his  heart.  So  little  is  it  considered  what  is  so  obvious  to 
the  common  reason  of  a  man ! 

Good  comes  only  by  the  concurrence  of  all  things  which 
are  requisite  thereunto;  and  evil,  by  any  failure  of  one  of 
those  things.  It  may  therefore  he  said  of  such  persons, 
"  Ye  are  not,  it  may  be,  guilty  of  such  and  such  evils,  but 
what  good  do  you  do  "?  from  what  temper  of  mind  1  from 
what  principle  ■?  or  with  what  disposition  do  you  do  it  V 
To  such  I  address  myself,  and  suppose,  that  many  have 
this  to  say  for  themselves,  that  they  pray ;  they  hear  God's 
word;  they  give  alms;  and  the  like.  "Do  you  sol  It 
is  well.  But  with  what  disposition  do  you  engage  in  all 
these  duties!  Is  it  not  with  an  averse  disinclined  heart  1 
or  is  it  not  from  some  corrupt  root  and  principle  or  other  1" 
The  ca.se  is  very  forlorn  indeed  v;hen  men  do  make  their 
boasts  of  the  fruits,  and  cannot  so  much  as  show  the  tree  ! 
As  there  cannot  be  a  good  and  holy  principle  without  its 
connatural  effects,  so  nor  can  there  be  right  efl^eets  if  they 
proceed  not  from  their  proper  priiiciple.  There  are  none 
capable  of  good  works,  but  those  that  are  created  in  Christ 
Jesus  thereunto  ;  without  this,  men  perform  religious  du- 
ties without  heart  or  soul.  To  illustrate  this  matter  let  it 
be  considered,  how  much  the  hearts  of  men  are  engaged 
in  the  work  of  some  profitable  calling  or  pleasing  recrea- 
tion ;  and  on  the  other  hand,  how  little  their  hearts  are  in 
prayer,  in  any  duties  in  which  they  are  to  converse  with 
God.  And  how  can  persons  think  to  please  God  in  those 
duties,  in  which  they  take  no  pleasure  themselves^  If  you 
are  not  plea-sed  with  them,  how  do  you  thmk  he  should  ? 

But  it  may  here  be  said,  "  What !  does  every  one  deny 
God  in  his  works,  who  feels  an  indisposition  in  himself  to 
those  which  are  good  ?  Or  who  does  good  works,  though 
many  times  it  may  be  with  an  indisposed  heart  1"  I  an- 
swer ;  Is  it  not  easy  to  understand  the  difference  between 
the  indisposition  of  the  sick  and  lame,  and  that  of  the 
dead  1  Is  there  no  diflierence  between  those,  who  have 
weak  imperfect  grace,  and  those  who  have  none  1  I  shall 
briefly  point  out  to  you  some  things  to  this  purpose,  which 
are  very  obvious. 

(1.)  The  indi.spositions  of  one  sort  are  only  gradual,  but 
of  the  other  they  are  total.  There  is  in  one  no  taste  or 
disposition  for  any  thing  that  is  good  :  in  the  other,  though 
there  be  a  great  indisposition  in  the  general,  yet  there  is 
withal  some  desire  after  God  ;  some  inclination  and  ten- 
dency to  that  which  is  good.  So  as  that  they  may  be  ca- 
pable of  saying,  as  the  apostle  St.  Paul  represents  the  case, 
"  The  good  that  I  would  do,  I  do  not,"  Rom.  vii.  19.  I 
have  a  mind  to  it,  though  the  bent  of  my  mind  is  not  so 
strong  as  it  .should  be. 

(2.)  The  indispositions  of  the  one  are  constant  and  ha- 
bitual, of  the  other  only  intermitted.  That  is,  the  indis- 
position of  a  wicked  unregenerate  heart  is  continued,  and 
at  all  times  alike ;  but  the  indispositions  of  a  soul, 
which  is  in  the  main  pious  and  good,  are  only  by  inter- 
vals. They  are  not  always  alike  indisposed.  There  is 
an  alteration  in  this  case,  but  none  in  the  other,  so  long  as 
that  spiritual  death  remains  upon  them.  In  a  word,  all 
good  persons  experience,  that  they  have  sometimes  a 
greater  relish  for  their  duty  and  the  service  of  God,  than 
they  have  at  other  times.     Besides, 

(3.)  The  -ndispositions  of  the  carnal  and  vicious  are  un- 


Serm.  VII. 


PROFESSION  OF  RELIGION. 


645 


observed  and  unlamented ;  hut  it  is  not  so  with  those  of 
the  other  character.  Their  indispositions  to  that  which  is 
good  are  reflected  on  with  sorrow ;  taken  notice  of  with 
regret ;  and  very  much  bemoaned,  in  these  patlietic  svords, 
"  O  wretched  man  that  I  am  !  Who  shall  deliver  me  from 
this  death !"  Rom.  vii.  24.  Do  the  dead  reflect  1  do  they 
lament  that  they  are  dead  1 — But  the  sick  lament  that 
they  are  sick,  and  the  pamed  that  they  are  in  pain;  and 
each  are  sensible  of  their  respective  calamities. 

(4.)  And  lastly,  good  Christians  strive  against  their  in- 
dispositions in  tlie  expectation  of  remedy  and  redress;  but 
there  is  no  such  thing  in  the  other.  The  indispositions  of 
those  who  are  regenerate,  are  matter  not  only  of  their  pre- 
sent complaint,  but  horror.  It  is  not  .so  with  those  of  the 
opposite  character.  These  like  their  state  well  enough,  and 
are  contented  with  the  present  situation  of  their  immortal 
souls.  Their  hearts  are  disaffected  towards  God  ;  they  are 
far  from  him,  and  they  choose  to  be  so.  But  the  people 
of  God,  in  whom  the  Spirit  of  grace  or  the  divine  life  doth 
obtain,  are  aiming  to  be  nearer  and  nearer  to  him;  and  to 
have  whatever  disinclines  their  hearts  to  religion,  or  keeps 
them  at  a  distance  from  him,  effectually  removed.  Upon 
the  whole,  they  may  tind  difficulty  in  their  course;  but 
is  there  no  difference  between  breathing  with  difficulty, 
and  having  no  breath  1  While  therefore  tho.se  who  pro- 
fess to  know  God,  but  in  works  deny  him,  are  really  far 
from  God ;  these  who  have  the  divine  life  in  them  as  a 
prevailing  principle,  do  breathe  for  the  liberty  of  the  sons 
of  God,  and  to  be  brought  into  thtit  state,  where  they  shall 
love,  and  serve,  and  obey  the  ever  blessed  God  perfectly, 
and  eternally. 


SERMON  VII.* 


I  NOW  proceed,  by  way  of  further  use  and  improvement 
of  this  subject,  to  lay  down  .some  rules  and  directions, 
that  maybe  of  service  to  all  who  desire  to  be  of  a  different 
spirit,  or  character,  from  those  we  have  been  considering ; 
and  would  not  have  this  ever  justly  said  of  them,  that 
while  they  profess  to  know  God,  yet  in  works  they  deny 
him.  And  surely  if  it  be  considered  how  incongruous, 
how  odious,  how  pernicious  and  destructive  a  thing  this 
is;  nothing  can  be  apprehended  of  greater  concernment  to 
us,  than  affeciually  to  endeavour,  that  we  may  not  have 
this  character  resting  upon  ns.  That  you  may  not,  con- 
sider seriously,  I  pray,  and  observe  such  directions  as 
these. 

1.  Once  bring  the  matter  to  this  point,  that  the  profes- 
sion you  make  may  be  the  effect  of  your  solemn  deliberate 
choice.  There  is  too  much  reason  to  recommend  this  rule 
to  the  generaliiy  of  Christians,  amongst  whom,  it  is  very 
apparent,  there  are  too  many,  whose  profession  is  rather 
the  effect  of  chance,  or  fate ;  or  any  thing  they  are  thrown 
into,  by  the  concurrence  of  some  external  circumstances  in 
their  condition ;  than  of  a  serious  deliberate  choice.  How 
many  are  there  who  profess  themselves  Christians,  as  we 
observed  before,  merely  because  it  is  the  religion  of  their 
country  !  or  was  that  of  their  ancestors  !  or  is  established 
by  the  laws  under  which  they  live!  So  that  it  would  be 
very  inconvenient  for  them,  too  hazardous  it  may  be,  or 
at  least  scandalous,  to  make  a  contrary  profession.  Now 
it  highly  concerns  us  once  to  come  to  this,  that  the  religion 
we  are  of  be  what  we  have  chosen,  and  that  we  profess  it 
upon  mature  deliberation.  We  are  nothing  in  religion  till 
we  come  to  this.     But, 

It  mav  here  be  said,  "  What  then  !  are  we  to  begin 
again  1  We  have  been  Christians  long,  it  is  a  profession  we 
have  long  sustained,  and  do  so  to  this  day."  To  which  I 
reply,  that  all  is  yet  to  begin,  wherein  we  are  still  short  and 
defective.  We  read  concerning  the  people  of  Israel,  that 
when  Moses  had  brought  them  to  a  more  explicit  owning 
of  God,  and  said,  "  You  have  this  day  avouched  the  Lord 
for  your  God,  and  he  has  avouched  you  for  his  people  ;" 
it  is  added,  with  reference  to  this  same  thing  and  time 
also,  "  Thou  art  this  day  become  a  holy  people  unto  the 

•  Preaclipd  April  Utti,  16&1. 

45 


Lord  thy  God,"  Deut.  xxvi.  17, 18,  19.  What!  did  they 
but  then  become  his  people  1  Not  so,  for  they  were  esteemed 
as  such  before  by  Jehovah  the  God  of  Israel ;  but  they  be- 
came so  more  explicitly,  and  by  a  direct  act  of  their  own, 
wherein  they  did  as  it  were  interchange  obligations  with 
the  Almighty.  And  several  years  after,  when  Joshua,  to- 
wards the  close  of  his  life  and  government,  was  upon  that 
solemn  treaty  with  them,  which  you  find  in  the  24th  chap- 
ter, he  again  puts  all  to  their  choice,  saying,  "  Choose  you 
this  day  whom  you  will  serve  ;"  (Josh.  xxiv.  15.)  submit- 
ting the  matter  again  to  their  judgment  and  election. 
What !  were  they  then  to  choose  what  religion  to  be  of? 
No,  they  were  to  renew  their  choice,  and  to  do  the  thing 
with  great  solemnity  and  seriousness,  and  in  a  distinct 
manner,  over  again.  And  if  it  has  not  been  done  seriously 
and  deliberately  hitherto  by  you,  let  it  be  done  now  once 
for  all ;  for  till  then,  you  cannot  so  much  as  say  you  have 
a  religion  of  your  own.  And  snrely  if  a  man  would  call 
anything  his  own,  it  would  be  his  religion.  Your  religion 
is  otherwise  but  the  religion  of  your  country,  or  of  the 
party  to  which  you  belong.  It  is  not  truly  your  own.  No 
man  would  be  contented  merely  because  he  lives  in  an 
opulent  country,  while  he  himself  has  no  estate  in  it;  or 
account  himself  rich,  only  because  he  livet  in  a  rich  na- 
tion. What  should  be  so  much  mine,  as  my  religion  1  But 
this  can  never  be  mine  till  I  undertake  to  profess  it,  on  a 
solemn  and  well  weighed  choice,  after  having  considered 
and  balanced  all  things,  so  as  to  be  able  to  say ;  "  This 
profession  I  take  upon  me  as  best,  most  excellent,  most 
comfortable,  an  well  as  most  glorious.' 

2.  Endeavour  to  know  God  in  good  earnest.  Know 
him  indeed,  and  you  are  then  in  no  danger  of  the  charge, 
which  the  apostle  brings  against  false  professors.  You 
have  been  formerly  told,  that  this  phrase  of  professing  to 
know  God,  is  not  to  be  restrained  and  limited  unto  the  bare 
speculative  knowledge  of  him,  abstractly  considered.  But 
though  it  is  not  to  be  thus  limited,  yet  it  must  include  this 
as  the  leading,  initial  thing  to  all  the  rest.  It  is  an  expres- 
sion for  religion  in  general,  and  is  sometimes  put  for  the 
whole  of  it ;  and  therefore  it  cannot  be  supposed  to  leave 
out  that,  which  is  the  fundamental  and  leading  principle 
of  all,  from  whence  the  denomination  is  taken,  and  put 
upon  the  whole. 

If  you  consider  the  object  of  this  knowledge,-  it  is  not 
God  abstractly  considered.  If  5'ou  consider  the  nature  of 
it,  it  is  not  barely  notional  knowledge  that  is  sufficient  ;nor, 
as  we  have  already  shown,  the  knowledge  of  God  in  Christ 
Jesus,  according  to  that  divine  revelniion,  which  is  con- 
tained in  the  New  Testament :  which  phrase  is  used  in 
Scripture  to  signify  the  Christian  religion,  before  the  reve- 
lation of  which,  the  Gentiles  are  represented  as  not  know- 
ing God,  Gal.  iv.  8.  What!  did  they  not  own  a  Deity 
before'?  No  doubt  they  had  some  knowledge  of  a  supreme 
eternal  Being,  as  the  heathens  had  in  common,  (Rom.  i. 
19,  20,  21.)  and  yet  their  state  of  heathenism  is  said  to  be 
a  state  wherein  they  did  not  know  God.  They  did  not 
know  God  so  as  to  he  acquainted  with  the  true  method  of 
worshipping,  conversing  with,  and  enjoying  of  him,  which 
is  discovered  to  us  only  in  the  Gospel.  The  world,  says 
the  apostle,  through  wisdom  knew  not  God,  1  Cor.  i.  21. 
It  is  spoken  plainly  of  the  more  refined  pagans,  who  go 
under  the  name  of  Gentiles.  And  had  not  they  the  know- 
ledge of  the  Deity!  No  doubt  the)'  had;  for  it  is  else- 
where said,  they  did  know  him,  but  not  glorifv  him  as 
God,  Rom.  i.  21.  The  meaning  is,  that  they  did  not  know 
him  through  Christ  as  Mediator.  And  it  was  through  their 
wisdom  that  they  did  not  so  know  him,  when  they  might 
have  done  it;  because  the  doctrine  of  a  crucified  Christ 
to  them  appeared  a  very  foolish  thing,  which  by  no  means 
gratified  that  wisdom  to  which  they  highly  pretended. 
They  knew  not  God,  that  is,  they  were  not  Christians. 

With  respect  to  the  nature  of  this  knowledge,  it  is  of  a 
vital,  efficacious,  transformative  quality,  which  alone  is 
worthy  of  the  name.  Such  is  the  knowledge  which  our 
Lord  speaks  of.  "  This  is  life  eternal,  to  know  thee  the 
only  true  God,  and  Jesus  Christ  whom  thou  hast  sent," 
John  xvii.  3.  It  is  such  a  knowledge,  as  by  which  the  soul 
is  caught  into  a  union  with  the  blessed  object  of  it.  He 
has  given  us  understanding  that  we  may  know  him  that 


THE  VANITY  OF  A  FORMAL 


Serm!  vir. 


is  true;  and  we  are  in  him,  even  in  his  Son  Jesus  Christ 
our  Lord.  "  This  is  the  true  God  and  eternal  life,"  1  John 
V.  no.  It  is  a  knowledge  that  blasts  and  withers  sin  at  the 
very  root,  and  so  eflicaciously  transforms  the  soul  into  the 
ima^e  of  God's  own  holiness.  "  He  that  sinneth,  hath  not 
seen  God  nor  known  him,"  3  John  U.  The  same  word 
there  rendered  seen  signifies  known, ,-  Ye  have  not  heard 
his  voice  nor  seen  his  shape,  John  v.  37.  You  have  never 
had  a  true  notion  of  God  yet  truly  inwrought  into  your 
souls.  "Awake  to  righteousness  and  sin  not!  I  speak  it 
to  your  shame,  some  have  not  the  knowledge  of  God," 
1  Cor.  XV.  34.  Labour  then  ihns  to  know  God  in  earnest, 
by  such  a  kind  of  knowledge  as  shall  influence  the  prac- 
tice, and  in  the  event  bring  about  and  accomplish  the 
blessed  union  betwixt  him  and  you. 

3.  Ponder  well  on  the  dignity  and  .sacredness  of  this 
profession.  Oh  what  a  mighty  thing  is  this !  that  whereas 
the  world  has  been  lost  in  the  ignorance  of  God,  through 
many  successive  ages,  we  should  take  upon  us  to  profess 
to  know  him.  It  is  too  big  a  word  for  the  mouth  of  a  pro- 
fane and  irreligious  world.  That  description  of  Balaam 
which  he  gives  of  himself,  is  grand  and  very  solemn ; 
"  The  man  who.se  eyes  are  opened,  thai  heard  the  word  of 
God,  that  knew  the  knowledge  of  the  Most  High,  and  saw 
the  vision  of  the  Almighty,"  Numb.  xxiv.  3,  4,  15,  IG. 
And  yet  the  knowledge  he  alludes  to,  and  which  this  pro- 
phet seems  to  glory  in,  was  only  such  as  he  derived  from 
the  spirit  of  prophecy,  and  not  the  spirit  of  saving,  holy 
illumination.  However,  it  was  a  great  thing  to  come  out 
of  .such  a  profane  mouth  as  that  of  Balaam,  when  he  came 
to  curse  the  armies  of  Israel. 

Let  us  then  consider,  I  pray,  what  we  say  and  do,  when 
we  take  upon  us  to  profess  to  know  God.  As  I  intimated 
before,  it  is  an  appropriative  knowledge  that  is  here  pre- 
tended to.  To  know  him  is  to  acknowledge  him  as  our  God, 
as  his  knowing  us  is  to  acknowledge  and  own  us  as  his 
people.  This  was  the  pretence  of  Israel,  but  connected 
with  horrid  contempt  of  him,  as  we  learn  from  the  prophets. 
To  know  God  then  is,  I  say,  to  acknowledge  him  as  our 
Lord ;  our  Owner,  our  Proprietor,  to  whom  we  belong 
upon  a  peculiar  account.  And  consider  what  that  account 
is,  and  under  what  notion  we  must  own  him  to  be  our 
Lord  ;  namely,  as  we  are  his  property,  and  his  peculiar 
treasure.  For  so  are  all  those  who  are  his  people,  by  vir- 
tue of  the  relation  which  results  from  their  mutual  con- 
tract and  agreement.  I  entered  into  covenant  with  thee, 
saj-s  the  Almighty  to  the  Jews,  and  thou  hecamest  mine, 
Ezek.  xvi.8.  And  again,  "  You  shall  be  to  me  a  peculiar 
treas\ire  before  all  people,  for  all  the  earth  is  mine."  Exod. 
xix.  5.  They  who  are  his  people  he  reckons  them  as  his 
crown  and  his  diadem,  Isa.  Ixii.  3.  Who,  says  God,  shall 
be  mine  in  the  day  that  1  make  up  my  jewels,  Mai.  hi.  17. 
Those  therefore  who  know  God,  and  are  known  of  him. 
are  as  the  jewels  of  his  crown,  the  jewels  which  adorn  his 
diadem.  And  who  would  be  so  insolent,  as  to  presume  to 
place  there  a  lump  of  dirt,  or  a  clod  of  filthy  clay!  It  is 
then  very  awful  to  think  what  professing  to  know  God 
does  import,  if  we  only  reflect  on  the  dignity  and  sacred- 
ness of  this  profession. 

4.  Look  upon  your  profession  as  an  obligation  upon 
you  to  a  correspondent  practice.  Every  profession  is  so 
understood  amonz  men ;  and  what  an  ignominy  were  it 
for  a  man,  to  wear  the  name,  when  there  were  none  of  the 
thing  to  whicJi  the  name  corresponds  !  Do  we  look  upon 
professing  to  know  God  only  as  an  idle  profession  l  as  a 
thing  which  no  business  goes  along  with,  nor  is  attended 
■with  any  suitable  employment  1  Theology  was  well  de- 
scribed by  him,  who  reckoned  it  was  not  mere  knowing 
for  knowing  sake,  but  was  the  doctrine  of  living  unto  God. 
Moreover, 

5.  Comprehend  as  distinctly  as  you  can  in  your  own 
thoughts,  the  sum  of  that  duty  unto  which  this  profession 
does  oblise  you.  Learn  and  encompass  in  your  own  mind, 
the  whole  circle  of  all  those  duties,  which  a  professing  to 
know  God  does  engage  you  to.  Run  through  the  ency- 
clopaedia, or  the  whole  system  of  practical  religion ;  to 
wit,  the  duties,  to  the  practice  of  which  you  are  obliged  by 
virtue  of  youi'profession,  both  internal  and  external.  Du- 
ties towards  God  the  Father,  and  his  Son,  your  Creator 
and  Redeemer;  such  as  agree  with  your  acknowledgment 


of  the  mystery  of  God  and  of  Christ,  Col.  ii.  9.  Y'ea,  and 
not  only  such,  but  also  duties  towards  man  too;  which  re- 
ligion ought  to  influence,  and  wherein  we  are  to  be  go- 
verned by  our  knowledge  of  God. 

6.  Labour  thoroughly  to  understand  the  grounds  on 
which  you  take  upon  you  the  obligation  to  every  Christian 
duty.  It  is  very  plain  that  the  agenda  of  religion,  that  is, 
the  things  to  be  performed  by  us,  are  grounded  upon  the 
rrcilendii,  or  things  to  be  believed.  "  I  believe  so  and  so, 
and  therefore  conceive  myself  as  obliged  to  do  .so  and  so. 
And  the  common  foundation  of  both  I  must  reckon  to  be 
the  divine  authority,  revealing  certain  principles  and 
truths  as  necessary  to  be  believed  ;  and  enjoining  certain 
duties  as  consequences  from  thence,  and  equally  necessary 
to  he  done."  Thus  go  to  the  bottom  and  ground  of  the 
religion  you  profess,  and  then  you  have  it  in  its  original, 
and  truly  divine.  But  if  we  look  upon  our  religion  as 
merely  human,  handed  down  from  father  to  son,  and  the 
like,  no  wonder  then  if  we  trifle  with  it ;  bnt  no  man  would 
be  adventurous,  w"ith  relation  to  what  he  apprehended  to  be 
divine.  Therefore  is  men's  religion  usually  weak,  impo- 
tent, and  ineffectual ;  and  has  not  its  proper  influence  in 
commanding  the  heart,  and  governing  the  life,  because  the 
divine  original  of  it  is  not  apprehended.  My  own  things, 
I  am  ready  to  think,  may  be  used  as  I  please,  but  1  may 
not  do  so  with  those  which  are  divine.     In  a  word. 

When  once  the  authority  of  God  is  apprehended,  par- 
ticularl)'  of  his  truth  in  revealing  such  and  such  things, 
and  of  his  power  in  commanding  others,  with  what  weight 
do  they  come  in  upon  the  Spirit  of  a  man  I  What  a  press- 
ing question  was  that  of  our  Lord  to  the  Jews!  "  The 
baptism  of  John,"  his  solemn  manner  of  initiating  men 
into  religion,  "whence  was  it?  from  heaven  or  of  men  1" 
Matt.  xxi.  25.  They  were  sensible  of  the  pungency  of 
this  question,  and  were  afraid  to  answer  him.  They  knew 
not  what  to  say,  and  conld  not  but  confess  themselves 
guilty  of  a  profane  neg'ect,  if  they  owned  it  to  be  of  di- 
vine original.  The  image  that  was  apprehended  to  fall 
down  from  Jupiter,  what  a  sacred  esteem  and  veneration 
had  those  heathens  for  it,  who  worshipped  that  idol !  be- 
cause the  priests  had  deluded  them  with  such  an  idle 
fancy.  So  the  Christian  religion  becomes  an  operative 
lively  thing,  when  the  divinity  of  it  once  comes  to  be 
understood,  and  really  believed.  "We  think  ourselves 
bound,"  says  the  apostle,  to  the  Thessalonians,  "  to  gire 
thanks  to  God  for  you  without  ceasing,  that  when  ye  re- 
ceived the  word  of  truth  from  us,  you  received  it  not  as  the 
word  of  man,  but  as  the  word  of  God,  which  effectually 
works  in  all  them  that  believe,"  1  Thess.  ii.  13. 

7.  Settle  it  in  your  minds  as  an  important  truth,  that 
the  design  of  that  religion  of  which  you  are  professors, 
that  is,  of  the  whole  Christian  institution  and  frame  of 
things,  isto  have  a  people  distinguished  bypeculiar  excel- 
lencies from  all  other  men,  who  are  not  of  that  profession. 
They  must  be  supposed  to  be  very  slight  readers  and  con- 
siderers  of  the  Bible,  who  have  not  seen  this  to  have  been 
God's  design  ever  .since  he  made  the  world.  "  You  shall 
be  unto  me  a  kingdom  of  priests,  and  a  holy  nation,'' 
(Exod.  xix.  6.)  says  the  Almighty  to  Israel,  who.se  whole 
business  was  as  it  were  religion,  worship,  and  immediate 
attendance  on  God ;  being,  "a  royal  priesthood,"  (1  Pet. 
ii.  O.)  as  the  apostle  paraphrases  that  expression.  "  Our 
Lord  gave  himself  for  us  to  redeem  us  from  all  iniquity, 
and  to  purify  unto  himself  a  peculiar  people,  zealous  of 
good  works,'*  Tit.  ii.  14.  And  therefore  he  thus  expostu- 
lates with  his  disciples,  "  If  you  do  only  so  and  so,  what 
do  you  do  more  than  others  1"  Matt.  v.  47.  Do  you 
think  I  would  have  a  people  among  men,  professing  my 
religion  and  belonging  unto  me,  who  shall  be  only  ass 
other  men  are,  in  whom  there  is  nothing  of  peculiar  ex- 
cellence to  be  found  1  And  therefore  the  aposlle  exhorts 
the  Christians  of  Thessalonica,  to  aim  at  superior  piety 
and  virtue,  saving,  "  Let  us  not  sleep  as  do  others;"  for, 
as  it  follows,  "God  has  not  appointed  us  to  wrath,  but  to 
obtain  salvation  through  our  Lord  Jesus  Christ,"  1  Thess. 
V.  6.  What !  to  live  in  the  same  drowsy  security  as  others 
do,  or  as  if  you  were  still  under  the  dominion  of  the  same 
spirit  of  slumber,  or  as  if  the  same  death  had  prevailed 
over  you  which  has  spread  itself  over  the  rest  of  the 
world,  what  an  incongruous  thing  is  this!   It  is  true,  God 


Sbrm.  VUI. 


PROFESSION  OF  RELIGION. 


647 


has  found  no  difference  among  men,  but  he  has  made  a 
very  great  one,  which  arises  from  the  dispensation  of  his 
grace,  rather  than  from  nature;  being  determined  to  have 
a  people  peculiarly  distinguished  by  their  excellent  spirit 
and  eminent  piely  and  goodness.  And  this  is  the  meaning 
and  intent  of  this  profession  of  the  Christian  religion. 
Tlierefore, 

8.  Never  rest  upon  that  bare  level,  which  it  is  possible 
some  may  come  up  unio,  that  are  not  of  this  profession. 
Some  do  not  profess  to  iinow  God  in  Christ  at  all,  as  Jews 
and  pagans  for  instance.  What  the  traditional  religion  of 
the  former,  and  the  mere  natural  religion  of  the  latter, 
will  carry  ihem  to,  do  not  think  that  enough  for  you.  As 
to  the  former,  our  Saviour  ctpressly  tells  hi.s  disciples,  and 
all  that  will  be  his  followers,  "  Except  your  righteousness 
exceed  the  righteousness  of  the  Scribes  and  Pharisees,  you 
cannot  enter  into  the  kingdom  of  heaven,"  Matt.  v.  20. 
And  yet  they  were  the  strictest  sect  of  the  Jews,  as  St. 
Paul  intimates  when  he  declares,  that  he  had  this,  as  well 
as  other  things  to  glory  in,  if  that  was  of  any  consequence, 
that  he  himself  was  a  Pharisee;  but  yel,  says  he,  "what 
I  thought  a  gain  to  me  when  I  was  of  that  religion,  I 
reckon  loss  for  Christ  and  the  excellency  of  his  know- 
ledge, that  I  might  know  him,"  (Phil.  iii.  5 — 12.)  and  so 
atiam,  with  him,  the  resurrection  from  the  dead. 

You  must  then  be  able  to  outgo  the  strictest  of  those 
whom  the  Judaical  religion  had  formed.  For  it  is  very 
apparent  that  when  the  time  was  come,  in  which  Christ 
intended  his  religion  should  take  place,  after  having  made 
sufficient  discovery  of  himself  to  the  world,  then  did  the 
Spirit  of  grace  retire  from  the  religion  of  the  Jews,  as 
being  no  longer  of  any  force.  And  though  there  had  been 
many  of  that  religion  who  feared  God  before,  yet  now  that 
the  Christian  institution  was  established,  there  was  no 
ground  to  expect  that  the  Spirit  should  breathe  through 
that  of  Moses.  And  therefore  our  Lord  tells  them  plainly, 
"  If  you  believe  not  that  I  am  He,  that  is,  the  Messiah 
and  the  Son  of  God,  ye  shall  die  in  your  sins,"  John  viii. 
24.  And  accordingly  the  apostle  appeals  to  the  Christians, 
at  that  time,  in  the  following  manner  ;  ''  Did  yon  receive 
the  Spirit  by  the  works  of  the  law,  or  by  the  hearing  of 
faith  r'  that  is,  the  Gospel,  Gal.  iii.  2.  In  short,  that  re- 
ligion which  carries  you  in  a  course  of  holy  practice,  no 
higher  than  Judaism  in  effect,  is  certainly  much  short  of 
the  design  of  our  Lord,  and  what  your  profession  of 
Christianity  supposes.  But  how  much  more  may  this  be 
affirmed,  if  professors  among  us  proceed  no  further,  than 
the  natural  religion  of  the  heathen  world  will  carry  them  1 
Who,  notwithstanding  their  profession  to  Itnow  God  in 
Christ,  yet  go  no  higher  than  they  in  point  of  justice  and 
truth,  temperance  and  sobriety,  and  in  a  contempt  of  this 
world,  as  well  as  value  and  care  of  their  belter  part,  even 
their  immortal  souls :  concerning  which  some  heathens 
speak  strangely.  "  I  wonder,"  says  one,  "  that  whereas 
man  consists  of  a  soul  and  body,  that  there  should  be  so 
much  care  taken  about  (he  latter,  and  the  care  of  the  soul 
be  neglected  by  most,  as  a  hated  thing."  And  several  of 
them  have  left  us  various  discourses,  concerning  the 
greater  mischief  and  malignity  that  there  are  in  the  dis- 
eases of  the  mind,  than  in  those  of  the  body,  or  the  outward 
man.  Maximus  Tyrius  has  a  large  dissertation  on  this 
very  subject, »  and  several  others  of  them  have  wrote  to 
the  like  purpose.  Some  of  them  also  have  expressed  their 
reverence  to  God  in  a  surprising  manner.  "  I  ,so  live  (says 
one)  as  always  under  God's  eye  and  as  apprehending  he 
IS  ever  prj'ing  into,  and  looking  upon  me."  And  how  plea- 
sant expectations  and  forethoughts  have  they  had  of  a  fu- 
ture felicity  !  It  is  really  admirable  to  think 'in  what  trans- 
porls  some  of  them  have  been,  in  the  expectations  they  had 
of  a  happy  state  for  good  and  virtuous  men.  Now  when 
paganism  does  outdo  us  in  lhe.se  respects,  can  we  be  said 
to  answer  our  profession  of  Christianity,  in  which  we  have 
such  an  amiable  discovery  of  God  in  Christ ;  and  when 
also  we  have  life  and  immortalily  brought  to  light  by  the 
Gospel,  shining  by  clear  and  direct  beams.  To  have 
Christians  therefore  basely  creeping  upon  the  face  of  this 
earth,  and  rolling  ihem.selves  in  the  dust,  so  as  some  pa- 
gans would  be  ashamed  to  do  !  to  .see  them  wallowing  in 
the  impurities  of  sensual  wickedness,  which  would  have 
a  Dissert,  xiii.  Edif,  Davis.  Lond.  1T4D,  quarto.  I 


been  a  reproach  to  many  of  them!  Tnis  is  surely  not  to 
answer  our  profession. 

9.  La.stly  ;  inasmuch  as  it  is  not  the  best  institution  in 
the  world,  that  will  do  our  business,  without  a  living  reli- 
gion implanted  in  us,  never  rest  nor  be  satisfied  without 
that.  And  whereas  there  are  two  things  intimated  in  the 
text,  to  be  opposed  to  true  religion  and  sincere  profession, 
that  is,  a  propension  to  evil,  and  an  aversion  to  good  ;  an 
indulgence  in  such  a  course  of  life  as  is  indeed  abomina- 
ble, with  a  mind  reprobate  to  every  good  work ;  know 
then,  there  must  be  accordingly  a  twofold  power  of  reli- 
gion, which  must  be  implanted,  to  counterwork  those  two; 
to  wit,  a  sin-mortifying  power,  and  a  quickening  power. 
The  former  of  which  takes  away  the  inclination  to  evil, 
and  the  latter  an  aversion  to  good. 

There  are  sundry  other  parlicnlars  which  I  should 
mention,  but  have  not  time  ;  only  take  this  one  thing  with 
you,  that  it  is  never  well  till  the  operation  of  religion  be 
from  nature;  that  is,  from  our  participation  of  the  Divine 
nature,  which  thus  exerts  and  puts  forth  itself. 


SERMON  VIII." 

I.N  the  conclusion  of  the  preceding  disconrse  it  was  ob- 
served, that  whereas  it  is  not  the  best  institution  in  the 
world  that  can  do  us  any  service,  without  an  internal  vital 
principle  of  religion  within  us,  therefore  we  should  never 
rest  till  we  find  that  prevailing  in  ourselves.  Now  in  order 
to  the  obtaining  this  divine  principle  so  necessary  to  our 
eternal  welfare,  it  will  be  of  service  to  lay  down  the  fol- 
lowing directions,  in  subordination  to  that  last  mentioned. 
Particularly, 

1.  That  wherever  this  is  the  real  state  of  the  case,  that 
is  to  say,  whoever  have  not  this  internal  power,  this  vital 
principle  of  religion,  let  them  own  it,  and  tell  their  souls 
the  real  truth  of  the  maUer.  The  principle  here  spoken  of 
is  an  implanted  power,  enabling  a  person  to  do  good  with 
promptitude,  facility,  and  delight.  Now  if  such  a  princi- 
ple as  this  is  wanting  in  any,  let  them  own  it,  for  it  is  a 
discernible  thing;  and  consequently  where  it  is  in  fact 
discerned,  it  is  fit  and  requisite  Ihat  it  should  be  ingenu- 
ously owned,  or  that  persons  should  acknowledge  this  to 
be  the  real  truth  of  the  case. 

I  have  said  that  it  is  a  discernible  thing.  Indeed,  what 
reason  can  be  given  why  it  should  be  otherwise?  How 
can  it  be  imagined  that  persons  should  not  perceive  whether 
they  have  such  a  principle  or  power  within  them,  or  not  1 
What !  is  there  so  small  a  difference  between  life  and 
death,  that  it  cannot  be  perceived  t  nay,  that  it  cannot  be 
perceived  by  oneself?  There  is  in  men  however  another 
kind  of  life,  which  makes  them  capable  of  discu.ssing  this 
point:  to  wit,  the  principles  of  rational  nature,  by  which 
I  am  capable  of  self-reflection  ;  and  of  debating  also  this 
very  qnestion,  whether  I  have  any  further  superadded  prin- 
ciple or  not.  And  when  I  hear  there  is  really  such  a  prin- 
ciple that  ought  to  exist  in  the  mind,  my  duty  is  to  deal 
closely  with  myself,  and  inquire  whether  I,  mj-.self,  have 
ever  felt  any  such  thing.  The  question  is  not,  whether  I 
have  any  sort  of  life  or  power  in  the  general ;  but  have  I 
this  lil'e,  this  power,  this  which  terminates  on  God  I  Do  I 
find  a  living  principle  within  my  soul  which  carries  it  to 
God,  and  makes  it  tend  to  him  1  The  apostle  Paul  bids 
the  Christians  at  Rome  to  "  reckon  them.selvas  to  be  alive 
unto  God  through  Jesus  Christ  our  Lord  ;"  (Rom.  vi.  11.) 
and  certainly  no  man  ought  to  judge  falsely  in  his  own 
case.  There  is  a  certain  divine  power  which  goes  along 
with  true  religion:  as  is  supposed  in  that  passage  of  Scrip- 
ture mentioned  before,  speaking  of  persons  whn  had  "Ihe 
ibrm  of  religion  but  denied  the  power  thereof,"  2  Tim.  iii. 
5.  And  again,  says  the  apostle,  "God  hath  given  to  us 
the  Spirit  of  power,  and  of  love,  and  of  a  sound  mind," 
2  Tim.  i.  7.  And  wheresoever  this  power  or  principle  is, 
it  is  a  kind  of  natural  power ;  that  is.  belonging  to  thai 
new  and  divine  nature  ;  which  is  in  all  them  that  belong 
lo  God  ;  in  all  that  are  born  and  begotten  of  him  accord- 
*  Preached  April  24th,  16S1. 


648 


THE  VANITY  OF  A  FORMAL 


Serm.  vm. 


ing  to  the  very  design  of  the  Gospel  itself.  For  the  Gospel 
is  appointed  for  this  purpose,  to  work  this  divine  frame  in 
the  souls  of  men.  "  The  exceeding  great  and  precious 
promises  thereof  are  given  us,  that  by  them  we  might  par- 
lake  of  the  Divine  nature;"  (2  Pet.  i.  4.)  of  a  certain  di- 
vine and  godly  nature,  as  those  words  may  be  read.  The 
operations  of  nature,  though  they  are  silent,  yet  they  are 
strong  and  powerful.  There  is  no  greater  difficulty  in  the 
world  than  to  withstand  the  course  of  nature.  Now  whe- 
ther such  a  power  is  working  in  ourselves,  is  the  point  to 
be  considered.  Let  me  then  ask  my  soul,  "  Do  I  find  my- 
self powerfully  withheld  from  evil,  as  a  thing  against  my 
nature!  Do  I  find  myself  powerfully  engaged  to  that 
which  is  good,  as  if  it  was  connatural  to  me  ?  most  agree- 
able to  my  nature  t  Who  is  there  tliat  cannot  tell  what 
his  nature  is  for  and  against '!  Do  such  and  such  acts 
flow  from  me,  as  the  acts  of  nature  do  ;  from  their  proper 
and  congenial  principles  1  Had  I  ever  such  a  kind  of  new 
nature,  withholding  me  from  evil,  as  a  thing  I  hate;  and 
carrying  me  to  what  is  good,  as  a  thing  I  love  1  There 
are  a  sort  of  living  men,  in  respect  of  the  life  of  God  and 
religion  ;  and  there  are  a  sort  of  men,  who  are  dead  :  shall 
I  be  always  ignorant  to  which  party  I  belong'?  What  an 
absurdity  were  it,  if  one  should  always  be  in  doubt  what 
sort  of  creature  he  is  !  that  he  does  not  know  whether  to 
call  himself  a  man  or  a  brute  !  what  an  absurdity,  1  say, 
is  this  !  But  certainly  it  is  a  much  more  important  ques- 
tion, and  of  greater  concernment,  to  have  it  decided  whe- 
ther we  are  the  ofispring  of  God  or  the  devil.  Whence 
then  am  I  inspirited  1  is  it  from  above,  or  is  it  from  be- 
neath ■?  It  is  indeed  most  shameful  to  think  that  such  mul- 
titudes of  persons,  that  go  under  the  name  of  Christians, 
should  be  contented  to  live  all  their  days,  like  an  amphi- 
bious sort  of  creatures,  that  they  cannot  tell  themselves 
what  sort  of  beings  they  are.  Certainly  he  would  be 
looked  upon  as  a  great  wonder  among  men,  who  should 
be  always  ignorant  of  his  own  name ;  that  is,  not  know  the 
name  which  rightfully  belongs  to  him.  So  in  like  manner 
it  is  wonderful,  if  persons  who  are  destitute  of  the  divine 
principle,  which  makes  men  real  Christians,  do  not  dis- 
cern this  to  be  the  case.  But  where  it  is  in  fact  dis- 
cerned, it  must  be  freely  owned  by  all,  who  desire  to  ob- 
tain ii. 

2.  If  you  apprehend  this  to  be  the  case,  that  you  have 
not  this  principle,  acknowledge  it  however  to  be  a  real 
thing ;  and  that  some  persons  have  it,  though  you  have  it 
not.  It  is  too  common,  when  the  clearness  and  force  of 
the  matter  constrain  an  acknowledgment,  that  such  a  di- 
vine power  does  exist  in  the  souls  of  men,  for  persons  to 
satisfy  themselves  with  this,  that  they  are  but  as  other  rnen 
are;  and  to  reckon  theirs  to  be  no  worse,  than  that  which 
is  the  common  case  of  mankind.  All  that  lies  without 
their  compass,  or  above  and  beyond  their  own  perceptions, 
they  take  to  be  mere  fancy  and  fiction  ;  and  every  body  is 
a  hj-pocrite,  or  an  enthusiast,  that  pretends  to  more  than 
they  find  in  themselves.  But  for  what  reason  is  all  this  1 
Or  why  must  the  experience  of  any  such  person  be  thought 
the  standard  of  reality  1  that  is,  that  nothing  can  be  real 
but  what  Ihev  experience  to  be  so,  or  exceeds  the  limits  of 
their  own  perceptions.  What !  is  it  not  apparent  to  every 
man,  that  there  are  far  more  considerable  realities  which 
we  know  not,  than  those  which  we  do  know  1  and  is  there 
no  danger  of  coming  under  the  character  of  speaking  evil 
of  those  things  which  we  know  nothing  of,  which  some 
■were  stigmatized  with  by  the  apostle  Jude  with  so  much 
severity  1  And  I  would  fain  have  such  consider  with  them- 
selves, what  expressions  they  find  scattered  up  and  down 
in  the  Holy  Scriptures,  of  such  a  real  thing  as  lively  af- 
fections towards  God,  and  a  principle  of  living  religion. 
Particularly  I  would  recommend  to  their  consideration 
such  pa.ssages  as  these,  "  The  Lord  is  my  portion,  the  lines 
are  fallen  unto  me  in  pleasant  places,  and  I  have  a  goodly 
heritage,"  Psalm  xvi.  5,  6.  "  As  the  hart  panteth  after  the 
water-brooks,  so  panteth  my  soul  after  thee,  O  God !" 
Psal.  xlii.  1,  2.  And  again,  "  Whom  have  I  in  heaven  but 
thee  1  and  there  is  none  upon  earth  that  I  desire  besides  thee. 
My  flesh  and  mv  heart  faileth  :  but  God  is  the  strength  of  my 
heart  and  my  portion  for  ever,"  Ps.  !xxiii.25,2fi.  When  you 
meet  with  such  expressions  as  these,  I  would  ask  you  ;  Do 
you  believe  that  the  persons  who  used  them  were  hypocrites 


or  enthusiasts  1  that  there  was  nothing  in  all  this  but  fiction  1 
And  when,  on  one  hand,  we  compare  the  internal  living 
religion,  suitable  to  the  import  of  these  devout  expressions, 
with  a  mere  external  profession,  joined  with  disobedience, 
and  abominable  practices,  on  the  other  hand ;  I  would  lain 
know,  which  of  these  two  does  best  agree  with  the  Gos- 
pel 1  which  is  most  agreeable  to  the  sacred  records,  in 
which  these  and  other  suchlike  pa.ssages  are  to  be  found  1 
And  if  you  believe  that  there  was  really  such  a  thing  as  a 
living  religion  in  such  persons  as  we  are  speaking  of  in 
ancient  times,  I  would  fain  know  why  you,  or  any  one 
else,  should  have  such  a  bad  opinion  of  the  world  as  to 
think  it  is  quite  banished  now  from  among  us.  For,  to 
what  end  should  the  Gospel  be  continued  in  the  world,  if 
not  to  accomplish  its  own  design  1  which  is  to  work  such 
a  realizing  apprehension  of  divine  things  in  the  minds  of 
men,  as  to  influence  their  practice  and  behaviour.  Or  docs 
any  one  think,  that  religion  is  so  altered  in  its  nature  and 
es.sence,  as  that  what  was  religion  in  former  ages,  is  not 
so  now  1  Have  we  then,  since  tho.se  times,  had  a  new  way 
and  method  of  attaining  felicity  prescribed  to  us  1  have 
we  any  later  Gospel  of  divine  authority,  that  leaches  us 
that  mere  formalities  will  serve  the  turn'?  Where  is  that 
Gospel  to  be  found  ? 

3.  Being  then  convinced  of  the  reality  of  such  a  divine 
principle,  endeavour  to  understand  and  seriously  consider 
the  necessity  of  it.  Consider  it  as  a  thing  that  does  not 
serve  barely  for  convenience  and  ornament,  but  to  answer 
the  most  absolute  necessity  of  our  souls,  and  the  exigence 
of  your  own  case. 

4.  Apprehend  also  the  impossibility  of  attaining  it  your 
own  selves;  I  mean  this  inward  principle  and  power  of 
religion  ;  or  by  any  unassisted  endeavours  of  your  own. 
For  I  pray  consider,  would  you  have  a  religion  that  should 
be  your  own  or  God's  creature  1  A  religion  indeed  that 
shall  be  of  my  own  forming  and  contrivance,  I  can  easily 
make  my.self  accord  to;  but  why  should  I  ever  hope  that 
this  should  serve  my  turn,  or  do  the  work"?  or  why  should 
I  think  against  plain  experience  and  ray  Bible,  that  the 
most  excellent  part  of  religion  should  be  within  the  com- 
pass of  my  own  power  to  effect,  and  produce'?  Let  us 
think  how  it  is  with  us  in  other  cases.  It  is  you  know 
within  the  compass  of  human  power  lo  shape  a  statue,  or 
paint  in  colours  the  picture  of  a  man ;  but  when  the  artist 
has  done  all  this,  can  he  infuse  a  soul  into  that  statue,  or 
make  that  picture  fit  to  reason  and  discourse  1  No :  when 
he  has  done  his  utmost,  it  will  be  only  a  mere  piece  of  in- 
genious contrivance,  that  looks  specious  to  the  eye,  but 
has  in  itself  nothing  of  sense,  life,  or  motion  ;  can  do  no- 
thing like  what  it  imitates,  for  still  something  within  will 
be  necessary.  So  in  like  manner  I  ctai  externally  shape 
myself  like  a  Christian,  but  can  I  infuse  the  divine  life 
into  this  external  form'?  can  I  make  myself  to  live,  choose 
and  delight,  love  and  joy  in  God,  as  a  Christian'?  It  is 
therefore  good  for  lis  to  know  the  bounds  of  our  own 
power  ;  what  it  can,  and  what  it  cannot,  do  in  this  regard. 
And  hereupon  to  prevent  an  objection,  I  add  another  di- 
rection :  to  wit, 

5.  Seek  this  principle  and  divine  power  were  it  is  to  be 
had,  even  of  him  who  alone  can  give  it.  For  it  may  be 
said  perhaps,  "  If  it  be  not  within  my  compass  to  help 
myself,  what  have  I  to  do  but  to  sit  still  V  The  case  itself 
tells  you  what  you  must  do.  If  you  cannot  help  yourself 
in  that  which  is  absolutely  necessary  to  your  welfare,  you 
are  to  go  to  God,  from  whom  this  assistance  is  to  be  had 
by  fervent  prayer.  It  is  the  common  dictate  of  nature  to 
all  mankind,  when  once  they  apprehend  a  distress,  to  fly 
to  heaven  for  help.     Finally, 

6.  Use  alltheother  means' of  obtaining  this  power,  which 
are  appointed  for  this  purpose,  designedly  with  a  view  to 
this  great  and  important  end.  To  read  the  Holy  Scrip- 
tures, to  hear  sermons,  to  meditate  upon  what  we  read  and 
hear,  to  confer  with  living  Christians,  such  as  evidently 
appear  to  have  the  power  of  religion,  are  the  means  I  speak 
of;  but  we  must  regard  them  only  as  means,  otherwise 
they  mavbe  used  long,  and  the  end  of  all  be  never  brought 
about.  'It  is  one  thing  how  other  creatures  attain  their 
end,  and  how  a  reasonable  creature  reaches  his  An  arrow 
reaches  its  mark,  without  considering  whither  it  goes ;  but 
do  you  think  a  rea.sonabIe  being  is  to  attain  his  end  so '? 


Serm.  VIII. 


PROFESSION  OF  RELIGION. 


649 


No ;  his  duty  is  to  take  that  course,  and  use  those  means, 
that  lead  to  his  end,  designedly,  and  on  purpose  to  secure 
it.  As  for  instance  :  there  are  many  that  join  in  the  ordi- 
nance of  Christian  worship;  but  if  I  put  the  inquiry  to 
myself.  What  do  I  do  this  for  1  and  cannot  answer,  "  I 
use  such  and  such  means  on  purpose  for  such  ends,  that  1 
may  have  my  soul  furnished  with  internal  religion,  or  the 
life  of  God ;"  I  may  call  these  the  means  of  grace,  but  it 
is  plain  I  do  not  understand  the  end  thereof;  nor  use  the 
means  designedly  for  the  attainment  of  this  end.  When 
a  man  finds  his  soul  empty,  and  destitute  of  the  power  of 
godlmess,  or  the  internal  living  principle  of  religion,  though 
he  does  the  things  which  God  hath  appointed  to  be  means 
for  begetting  .such  a  principle,  yet  it  is  plain  he  never  uses 
them  as  the  means  to  this  end.  But  if  you  purposely  de- 
sign, by  attending  upon  God's  solemn  worship,  to  get  this 
vital  and  internal  principle  of  real  piety,  this  may  come  to 
something  in  time ;  and  in  this  wa)'  you  are  to  wait,  which 
is  of  divine  appointment,  till  the  desired  end  is  effectually 
obtained.  For  always  remember  this  ;  you  are  bound  to 
God,  but  he  is  not  bound  to  you.  And  now  for  the  en- 
forcement of  all  this,  I  shall  add  two  or  three  motives,  and 
so  conclude. 

(I.)  If  you  come  not  to  this,  whatever  you  do,  with  re- 
lation to  matters  of  a  religious  nature,  you  do  under  a 
force.  There  are  many  things,  it  may  be,  you  abstain 
from,  or  practise;  but  it  is  all  owing  to  a  force  put  upon 
vou,  if  this  divine  principle  is  wanting;  which  must  needs 
make  religion  an  uncomfortable  service. 

(■2.)  Religion  is  nothing  in  itself,  when  it  is  nothing  else 
but  mere  profession.  Alas !  how  inconsiderable  a  thing 
is  it !  a  mere  show  !  a  vain  shadow  I  And  what  can  be 
expected  from  what  has  no  more  of  substance  in  it,  than 
such  an  empty  profession  1  It  will  be  of  no  avail.  We 
read  that,  "BJes.sed  is  he  that  watcheth  and  keepeth  his 
garments,  lest  he  walk  and  they  see  his  shame,"  Rev.  xvi. 
15.  Truly  such  a  profession  that  has  no  bottom,  nothing 
internal  to  correspond  to  it,  is  a  garment  that  will  not  be 


kept ;  you  will  lose  it ;  it  will  be  blown  away  from  you  in 
an  evil  time :  it  is  too  short  while  you  have  it,  and  very 
soon  you  will  cease  to  have  it,  when  a  time  of  difficulty 
comes,  which  you  have  reason  to  expect. 

(3.)  And  lastly;  to  go  on  with  such  a  profession  with- 
out ever  looking  after  the  power  of  godliness,  will  not  only 
come  to  nothing,  but  will  most  highly  provoke  Almighty 
God.  For  I  pray  consider,  professing  religion  is  assuming 
to  yourselves  the  name  of  God;  therefore  to  profess  vainly, 
is  to  profane  his  sacred  name.  And  do  we  not  know,  that 
the  God  whose  name  we  assume  is  a  jealous  God  1  and 
that  he  will  not  hold  them  guiltless  that  take  his  name  in 
vain  "!  Oh,  how  dreadful  will  the  controversy  be  about 
this  in  the  day  of  final  account  I  But  really  there  is  reason 
to  believe,  that  God  has  a  controversy  to  manage  with  the 
Christian  world  before  that  day  come :  partly  with  those 
who  corrupt  and  deprave  the  whole  frame  of  the  Christian 
institution  itself;  and  partly  with  those  who  contradict 
the  very  design  of  it,  in  their  lives  and  practice.  And, 
oh!  when  God  shall  come  to  plead  with  such  in  this  man- 
ner, "  Why  have  you  profaned  such  a  divine  religion  as 
this  1  Why  have  you  made  the  religion  of  Jesus  .seem  to 
the  world  an  impotent  or  ignominious  thing  1  inasmuch, 
as  you  have  formed  it,  it  has  made  men  no  better  than 
Turkism  or  paganism  would  have  done  !"  how,  1  say,  will 
this  be  answered  in  the  great  day  1  And  in  like  manner, 
when  God  comes  to  plead  his  own  cause  against  a  hypo- 
critical generation,  who  contented  themselves  with  exter- 
nal forms  and  shadows,  though  they  never  so  openly  con- 
tradicted all  that  they  pretended  to  in  their  behaviour; 
how  will  they  be  able  to  answer  for  themselves,  or  to  jus- 
tify their  conduct  1 

Now  that  this  may  not  be  the  case  of  any  of  us,  God  of 
his  infinite  mercy  grant  for  the  sake  of  our  blessed  Saviour, 
the  Lord  Jesus  Christ ;  to  whom,  with  the  Father  and  the 
Holy  Ghost,  be  given  and  ascribed  all  honour  and  glory, 
now  and  for  ever.    Amen. 


LOVE  OF  GOD   AND  OUR  BROTHER, 

CONSIDERED  IN  SEVENTEEN  SERMONS, 

ON  1  JOHN  IV.  20. 

PREACHED  AT  A  WEEKLY  MORNING  LECTURE  AT  CORDWAINER'S  HALL, 


IN  THE  YEAR  1676. 


SERMON  1." 

1  JOHN  IV.  20,  the  latter  part. 

HE  THAT  LOVETH  NOT  HIS  BROTHER  WHOM  HE  HATH  SEEN,  HOW  CAN  HE  LOVE  COD  WHOM  HE  HATH  NOT  SEEN  7 

The  whole  verse  runs  thu3 : 

IP  A  MAN  SAY,  I  LOVE  GOD,  AND  HATETH  HIS  BROTHER,  HE  IS  A  LIAR  :   FOR  HE  THAT  LOVETH    NOT  HIS  BROTHER  WHOM  HE   HATH 
SEEN,  HOW  CAN  HE  LOVE  GOD  WHOM  HE  HATH  N(^T  SEEN  ^ 


My  purpose  at  present  is  not  to  speak  from  these  words 
either  of  love  to  God,  or  our  brother,  absolutely  and  singly ; 
but  comparatively  only,  according  to  that  connexion  which 
they  have  one  with  another ;  and  the  difference  of  the  one 
from  the  other  respecting  their  objects,  as  the  object  of  the 
one  is  somewhat  visible,  and  of  the  other  somewhat  invisi- 
ble. There  is  one  thing  necessary  to  be  premised  to  this 
intended  discourse  concerning  the  acceptation  of  love 
here,  and  it  is  this ;  that  the  apostle  in  this  little  tractate 
of  love,  as  this  epistle  may  for  the  most  part  be  called,  doth 
not  design  to  treat  of  love  as  a  philosopher,  that  is,  to  give 
us  a  precise  formal  notion  of  it;  but  to  speak  of  it,  with 
a  latitude  of  sense ;  not  so  indeed  as  to  exclude  the  for- 
mal notion  of  love  as  it  is  seated  in  the  inner  man,  but  so 
as  to  comprehend  in  it  such  apt  expressions  and  actings  of 
it,  as  according  to  the  common  sense  of  men  were  most 
agreeable  and  natural  to  it.  And  therefore  speaking  of 
love  to  God  in  chap.  ii.  ver.  5.  he  tells  us,  that  "Whoso 
keepeth  his  word,  in  him  verily  is  the  love  of  God  perfect- 
ed:" that  is,  the  very  perfection  of  the  love  of  God  stands 
in  this,  in  keeping  his  word.  So  in  chap.  v.  ver.  3.  "  This 
(saith  he)  is  the  love  of  God,  that  we  keep  his  command- 
ments." And  speaking  of  the  other  branch  of  this  love  in 
chap.  iii.  ver.  17.  he  saith,  "  Whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him,  how  dwelleth  the  love 
of  God  in  him?"  The  apostle  calls  this  the  love  of  God 
also ;  it  being  one  and  the  same  divine  principle  of  love 
implanted  by  God  himself,  which  spreads  itself  to  several 
objects  all  under  one  and  the  same  communication,  as 
having  more  or  less  of  the  divine  beauty  and  loveliness 
appearing  in  them. 

So  that  if  any  one  should  go  about  here  to  play  the  so- 
phister,  and  say,  "  Love  is  a  thing,  which  hath  its  whole 
nattire  and  residence  in  the  inner  man.  Define  it  never  so 
accurately,  you  will  find  it  to  be  wholly  and  entirely  seated 
there.  Now  therelbre,  since  nothing  can  be  denied  of  it- 
self, let  it  be  confined  and  shut  up  there  never  so  closely, 

•  Praachcd  May  Will,  1676. 


admit  that  no  expression  be  made  of  it  one  way  or  another, 
yet  I  need  not  be  solicitous  on  this  account :  for  let  me 
walk  and  do  as  I  list,  the  love  of  God  may  be  in  me  for 
all  that ;  since  love  is  such  a  thing,  wherever  it  is,  as  must 
have  its  whole  nature  within  one."  To  this  the  apostle 
would  reply.  No,  I  do  not  speak  of  love  in  so  strict  a 
sense.  Love,  as  I  intend  it,  is  not  to  be  taken  so;  or  if 
it  were,  it  mu.st  however  be  supposed  to  have  that  strength 
and  vigour  with  it,  as  to  enable  it  to  be  the  governing  prin- 
ciple of  a  man's  life ;  lo  aflect  and  influence  his  own  soul ; 
and  so  to  run  through  the  whole  course  of  his  daily  prac- 
tice. I  speak  of  love  according  to  what  it  virtually  com- 
prehends in  it ;  namely,  conformity  to  the  will  of  God,  and 
obedience  to  his  laws  whereby  that  will  is  made  known. 
And  thus  love  is  elsewhere  taken  in  Scripture  also.  Our 
Saviour  you  know  gathers  up  our  duty  into  love.  "  Thou 
shall  love  the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind,  and  thy  neighbour  as 
thyself;  upon  the.se  two  commandments  hang  all  the  law 
and  the  prophets,"  Matt.  xxii.  37—40.  The  apostle  also 
tells  us,  that  "  love  is  the  fulfilling  of  the  law,"  Rom.  xiii. 
10.  Therefore  love  to  God  and  our  brother,  in  this  place, 
must  be  taken  for  the  summary  or  abridgment  of  our 
whole  duly  ;  an  epitome  of  the  two  tables  ;  a  virtual  com- 
prehension of  all  we  owe  either  to  God  or  man,  that  is, 
universal  holiness,  and  an  entire  obedience  to  the  Divine 
will.  But  still  in  this  system  or  collection  of  duties,  love, 
strictly  and  formally  taken,  is  to  be  considered  as  the 
primary  and  principal  thing  ;  as  seated  and  enthroned  in 
the  heart  and  soul ;  and  as  the  original  principle,  upon 
which  all  other  duties  do  depend,  and  from  whence  they 
must  proceed.  The  acceptation  of  love  being  thus  settled, 
there  are  three  things  that  I  chiefly  intend  to  show  from 
this  Scripture. 

First,  That  there  is  a  greater  difficuhy  of  living  in  the 
exercise  of  love  to  God  than  towards  man,  upon  this  ac- 
count, that  he  is  not  the  object  of  sight,  as  man  is ;  and 
consequently,  that  the  duties  of  the  second  table  are,  ac- 


Serm.  I. 


ON  THK  LOVE  OF  GOD  AND  OUR  BROTHER. 


651 


cording  to  this  our  present  siaie  of  dependence  on  external 
sense,  more  easy  and  familiar  lo  us  than  the  duties  of  the 
first.  Hence  proceeds  that  general  propensity,  which  it 
greatly  concerns  us  lo  be  aware  of;  to  acquiesce  and  take 
up  our  rest  in  a  fair,  civil  deportment  amongf  men,  with- 
out ever  being  concerned  to  have  our  souls  possessed  with 
holy,  lively,  and  powerful  affections  towards  God. 

Secondly,  I  shall  show,  that  this  impossibility  of  see- 
ing God,  doth  not  however  excuse  us  from  exercising  love 
lo  him  in  this  our  present  state.  It  is  indeed  one  reason 
why  he  is  actually  so  little  loved  in  the  world,  but  it  is  no 
sutficient  excuse.  For  the  impossibility  of  seeing  God 
doth  not  render  it  impossible  to  love  him,  and  to  live  in  his 
love,  while  we  are  here  in  this  world,  dwelling  in  the  flesh. 
And  this  also  is  plainly  grounded  in  the  text ;  for  this  vehe- 
ment expostulation  of  the  apostle,  "  If  any  man  do  not  love 
his  brother  whom  he  hath  seen ,  how  can  he  love  God  whom 
he  hath  not  seen  1"  plainly  supposes  it  to  be  an  intolerable 
thing  not  to  love  God.  And  therefore  hence  he  takes  the 
advant.ige  of  enforcing  the  duly  of  loving  our  brother,  be- 
cause otherwise  we  should  be  convicted,  and  proved  to  be 
no  lovers  of  God  ;  taking  it  for  granted,  that  this  would  be 
esteemed  a  most  horrid  thing,  even  at  the  very  first  sight. 
Otherwise  his  exhortation  would  have  no  force  nor  pun- 
gency in  it ;  but  would  be  flat,  and  insignificant.  There- 
fore he  plainly  supposes  here,  that  though  God's  not  being 
the  object  of  sight  doth  render  the  exercise  of  love  to  him, 
upon  that  account,  more  difficult;  yet  it  doth  not  render 
it  impossible,  or  the  neglect  of  it  at  all  excusable ;  but  con- 
siders it  as  a  thing  to  which  men  are  most  indispensably 
obliged.  This  therefore  will  be  my  second  head  to  dis- 
course upon  from  this  Scripture.     And  then  in  the 

Third  place.  My  design  is  to  show  you  the  absurdity 
of  their  profession  of  love  to  God,  who  do  not  love  their 
brother  also  ;  and  how  false  and  fulsome  a  thing  it  is  for 
men  to  pretend  to  any  thing  of  sanctity  and  religion,  while 
they  neglect  the  duties  of  the  .second  table.  Of  these  we 
shall  speak  in  order,  and  begin  now  with  the 

First  observation,  That  the  impo,ssibility  of  seeing  God 
renders  the  exercise  of  our  love  to  him  more  difficult,  than 
the  exercise  of  it  towards  man  whom  we  do  see.  In  this 
doctrine  there  are  two  branches,  which  are  to  be  distinctly 
considered. 

I.  That  it  is  more  difficult  to  love  God  than  our  brother. 

II.  That  one  great  reason  of  it  is,  that  we  cannot  see 
God,  as  we  do  our  bi-other. 

I.  As  to  the  former  of  these,  that  there  is  a  greater  diffi- 
culty in  the  exercise  of  love  to  God  than  to  men,  we  may 
collect  from  the  common  observation  of  the  world.  For 
it  is  very  plain  and  evident,  that  the  common  course  and 
practice  of  men  shows  what  is  more  easy  to  them,  and 
what  less  ;  it  plainly  discovers  which  way  they  are  most 
inclined.  This  is  the  thing,  which  I  understand  here  by 
difficulty;  and  it  answers  the  intent  and  force  of  the  apo.s- 
tle's  expression,  "  How  can  he  that  loveth  not  his  brother, 
whom  he  hath  seen,  love  God  whom  he  hath  not  seen  V 
This  plainly  mu.st  be  understood  in  a  relative  sense,  and 
have  respect  to  some  agent,  and  here  must  have  reference 
to  ourselves.  It  is  less  easy  to  us;  that  is,  it  is  a  thing 
which  our  nature  in  our  present  state  doth  less  incline  us 
10,  actually  to  live  in  the  exercise  of  love  toward  God,  than 
towards  men.  And,  I  say,  what  men  are  more  or  less  in- 
clined lo,  is  to  be  seen  in  their  common  course  ;  and  from 
the  common  observation  of  the  state  and  posture  of  the 
world  we  may  gather,  that  men  in  general  are  less  inclined 
lo  love  God,  than  one  another.  And  though  it  be  very 
true,  there  is  loo  little  of  love,  kindness,  and  mutual  affec- 
tion among  men,  and  a  great  neglect  of  justice,  common 
honesty,  and  the  other  duties  of  the  second  table,  which 
love  ranst  be  understood  to  comprehend;  vet  certainly  the 
instances  are  not  so  rare  of  per.sons  that  are  kind,  courte- 
ous, affectionate,  and  well-humoured  one  to  another,  as  of 
persons  well-affected  towards  God.  This  is  a  thing  which 
commands  our  assent  even  at  the  very  first  sight.  Nay, 
further,  though  it  is  also  no  less  true,  that  men  are  too 
much  lovers  of  themselves,  to  the  exclusion  not  only  of 
God,  but  of  men  too  ;  5'et  certainly  there  is  more  of  love 
to  men,  than  to  God,  prevailing  in  the  world.  And  to 
make  this  out  let  us  go  to  the  usual  evidences  and  expres- 
sions of  love;  such  as  mindfulness  of  others,  trust  in  them. 


a  readiness  to  be  concerned  for  their  interest,  a  studious 
care  to  please  them,  loving  to  converse  with  ihem,  or  seek- 
ing and  being  pleased  with  it,  and  the  like.  If  we  descend, 
I  say,  to  the  considerations  of  such  evidences  of  love  as 
these  are,  we  shall  find  that  man  is  generally  better  be- 
loved than  God  is.  And  that  this  may  gain  the  greater 
possession  of  our  souls,  let  us  a  little  consider  these  par- 
ticular evidences  of  love  ;  and  then  see  whether  men  ate 
not  generally  more  beloved  by  one  another,  than  God  is  by 
them ;  hereby  we  .shall  plainly  see,  what  is  most  agreeable 
to  their  temper,  and  what  not.     And, 

1.  Mindfulness,  or  a  kind  remembrance  of  others,  is  a 
most  natural  evidence  of  love.  But  what  I  are  men  who 
tran.sact  affairs  one  with  another,  so  apt  to  forget  each 
other,  as  they  are  to  forget  God  ?  It  is  given  us  as  a  com- 
mon distinctive  character  of  a  wicked  man,  that  he  is  one 
that  hath  not  God  in  all  his  thoughts.  For  thus  saith  the 
Psalmist,  "  The  wicked  in  the  pride  of  his  countenance," 
that  is,  his  heart  expressing  il.self  in  the  haughtiness  of  his 
countenance,  and  his  supercilious  looks,  "  will  not  seek 
after  God  ;  God  is  not  in  all  his  thoughts,"  Ps.  x.  4.  And 
by  the  same  divine  penman  a  wickerl  man,  and  a  forgetter 
of  God,  are  used  as  exe!?ctical  expres>ions,  Psal.  ix.  17. 
But  there  is  many  a  wicked  man  that  will  kindly  remem- 
ber his  friends,  his  relations,  even  his  very  companions  in 
wickedness.  And  if  we  demand  an  account  of  our.selves, 
do  we  not  find  it  more  ea^y  and  familiar  to  us  to  enleriain 
thoughts  concerning  our  friends,  and  relations,  from  day 
to  day,  than  we  do  to  think  of  God  7  Are  we  not  also 
more  inclined  lo  love  them  than  God  1  What  we  love  we 
are  not  apt  lo  forget.  "  The  desire  of  our  soul  is  to  thee, 
and  to  the  remembrance  of  thy  name,"  Isa.  xxvi.  8.  Our 
love  to  thee,  which  naturally  works  by  desire,  will  not  let 
us  forget  thee ;  it  is  too  deeply  impressed  and  rooted  in  us 
ever  to  lose  the  remembrance  ot  the  object  of  our  love. 
This  is  one  thing  that  showelh,  that  God  is  a  great  deal 
less  loved  by  men,  than  they  are  by  one  another.  Again, 

2.  To  be  apt  to  trust  in  one  another,  is  a  very  natural 
evidence  and  expression  of  love.  Whom  we  hate,  we 
cannot  trust ;  whom  we  love  entirely,  we  know  not  how  t» 
distrust.  One  of  the  characters  of  love  is  this,  "  It  hopeth 
all  things,  it  believeth  all  things:"  (1  Cor.  xiii.  7.)  it  ab- 
hors to  entertain  a  jealous  surmise  of  the  person  who  is  the 
object  of  it.  Now  let  the  mailer  be  tried  by  this  also,  and 
how  much  more  readv  are  men  to  'rust  io  one  another, 
than  they  are  to  tru.st'to  God  !  What  is  there  so  vain,  so 
uncertain,  so  unstable,  which  they  are  not  more  forward 
lo  repose  their  trust  in.  than  in  him  1  Therefore,  saith  the 
apostle  to  Timothy,  "  Charge  them  that  are  rich  in  this 
world,  that  they  be  not  high-minded;  nor  trust  in  uncer- 
tain riches,  but' in  the  living  God,"  1  Tim.  vi.  17.  Which 
charge  implies  the  propensity  of  men's  minds,  rather  to 
trust  in  the  mo.st  fugitive,  uncertain,  vanishing  shadow.s, 
than  in  God  himself  This  is  an  argument,  that  he  hath 
but  little  love  among  men  ;  that  he  cannot  be  trusted  ;  and 
that  few  will  give  him  credit.  But  how  safely  and  quietly 
do  men  repose  a  trust  and  confidence  in  one  another  1  And 
indeed  if  faith  and  trust  were  not  natural  to  man,  there 
would  be  no  such  thing  as  commerce,  which  is  the  bond 
of  human  society.  The  world  must  di.ssolve  and  break 
up ;  all  must  live  apart  in  dens,  and  caves,  and  wilder- 
nesses, and  have  nothing  lo  do  one  with  another,  if  they 
could  not  trust  one  another.  Without  mutual  confidence, 
there  would  be  an  end  of  all  traffic.  But  lo  this,  human 
society  shows  there  is  a  disposition  ;  and  you  can  easily 
find  oiit  persons,  in  whom  you  would  as  safely  lepose  your 
tru.sl  and  confidence,  a.s  in  your  own  hearts.  You  can  say, 
"  I  would  put  my  life  info  such  a  man's  hands,  or  whatever 
is  most  dear  to  me."  And  if  thai  person  should  but  pro- 
mise to  undertake  an  affair,  say  ins;,  "I  will  do  such  a  thing 
for  you,  trust  me  with  il,  leave  it  upon  me  ;"  you  would 
be  as  quiet,  as  if  you  saw  the  business  done  and  already 
effected.  But  how  unapt  are  the  hearts  of  men  to  trust  in 
God !  and  this  it  is,  that  liolds  off  the  world  from  hini. 
He  hath  sent  the  Gospel  of  peace  and  reconciliation  lo 
mankind,  and  therein  declares  the  good  tidings,  how  will- 
ing he  is  that  the  controversies  should  be  taken  up  between 
men  and  him.self;  yet  none  will  believe  il,  none  think  him 
in  earnest,  till  he  is  plea.sed  himself  to  draw  tliem.  "  Who 
hath  believed,"  saith  the  prophet,  "  our  report  ?  or  lo 


C53 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


Serm.  T, 


•whom  is  the  arai  of  the  Lord  revealed  7"  Isaiah  !iii.  1. 
Plainly  intimaling,  that  the  arm  of  God  must  go  forth  to 
make  a  man  believe  him,  and  take  his  word.  A  strong 
argument,  that  he  hath  but  little  love  among  men,  when 
he  cannot  be  trusted  ;  or,  at  least,  when  so  few  will  give 
him  credit ! 

3.  A  readiness  to  be  concerned  for  one  another's  interest 
and  reputation,  is  aJ.so  a  natural  evidence  of  love.  And 
we  know  how  easily  men  are  drawn  in  for  one  another, 
and  take  part  with  a  neighbour,  or  a  frieod,  when  they 
are  traduced,  and  evil  spoken  of;  and  especially  when  they 
see  indignities  and  alfronts  put  upon  them.  There  is 
usually  a  great  siding  aiuong  persons  upon  such  occa- 
.sions.  "  Such  a  one  has  spoken  ill  of  my  friend,  I  must 
stand  up  lor  him  to  the  uttermost.  Another  has  injured 
him,  purloined  from  him  that  which  was  his,  and  the  like; 
I  must  right  him."  Should  we  not  reckon  him  a  base  fel- 
low, who  should  behold  an  act  of  stealing  committed  upon 
the  estate  of  another,  and  not  make  a  discovery  of  it,  or 
endeavour  to  have  him  righted  "i  But  how  little  generally 
are  men  concerned  for  God,  and  his  affairs  I  What  rob- 
beries are  every  where  committed  against  him,  and  yet 
how  few  do  lay  it  to  heart '.  How  evil  is  he  spoken  of  many 
times,  and  his  truth,  and  his  ways!  But  how  few  can  say, 
"  The  reproaches  wherewith  they  have  reproached  thee, 
have  fallen  upon  me  V  Ps.  Ixix.  9.  It  is  true,  this  is  the 
sense  of  David,  when  he  cries  out,  "  As  with  a  sword  in 
my  bones  mine  enemies  reproach  me,  while  they  say  unto 
me  daily,  Where  is  thy  God  T  Ps.  xlii.  10.  It  is  to  me  as 
if  one  was  forcing  a  sword  into  my  bones,  even  into  my 
marrow ;  a  most  intolerable  torment,  to  be  upbraided  in  re- 
spect to  my  God  :  that  he  is  either  impotent,  and  cannot 
help  me ;  or  that  he  is  false  to  me,  and  answereth  not  the 
trust  I  have  reposed  in  him.  But  how  few  are  there  of 
David's  mind  in  this  case  '.  How  many  oaths  and  blasphe- 
mies can  they  hear,  wherein  the  sacred  name  of  God  is  rent 
and  lorn,  and  yet  their  hearts  are  not  pierced  at  all !  Fur- 
ther, 

4.  An  earnest  study  to  flease  men  is  a  natural  expres- 
sion of  love.  Now  let  the  matter  be  estimated  by  this, 
how  much  less  God  is  loved  in  the  world  than  men.  It  is 
an  ordinary  thing  with  them  to  study  to  please  one  another, 
to  humour  one  another.  "  Such  and  such  things  I  do,  and 
such  I  omit,  lest  I  should  displease  a  relation,  a  friend,  or 
one  that  I  have  frequent  occasion  to  converse  with."  But 
how  few  are  the  persons,  who  can  say,  "  This  I  do  pur- 
posely to  please  my  God  !"  or  with  Joseph,  "  How  can 
I  do  this  great  wickedness  and  sin  against  God !"  Gen. 
xxxix.  9.  A  man  will  oftentimes  cross  his  own  will,  to 
comply  with  that  of  another;  and  reckon  it  a  great  piece 
of  civility  to  recede  from  his  own  inclination  in  order  to 
gratify  ariother  person,  when  he  can  do  it  without  any  great 
inconvenience.  But  how  rare  a  thing  is  this  with  respect 
to  God  !  To  be  able  to  say,  "  In  such  a  thing  I  displease 
myself,  that  I  may  please  God ;  I  cross  my  own  will,  to 
comply  with  his."  Among  men  there  is  especially  one  sort, 
that  we  are  more  concerned  and  obliged  to  plea.se,  as  far 
as  we  can ;  and  that  is,  such  as  rule  over  us.  We  are 
bound  to  please  our  superiors  ;  and  to  obey  them,  that  ve 
may  do  so.  And  there  is  no  obedience  either  to  God  or 
man,  that  is  right  in  its  own  kind,  but  what  proceeds  from 
love,  and  is  an  evidence  as  well  as  an  effect  of  it.  "  If  ye 
love  me,"  sailh  Christ,  "  keep  my  commandments,"  John 
xiv.  15.  "  And  this  is  the  love  of  God,"  saith  St.  John, 
"  that  we  keep  his  word,"  1  John  v.  3.  Moreover,  the 
duties  of  the  second  table,  which  we  owe  to  men,  particu- 
larly that  of  obedience  to  superiors,  are  summed  up  all  in 
love.  The  apostle  having  in  the  13th  chapter  of  this  epis- 
tle to  the  Romans,  pressed  subjection  to  the  higher  powers, 
in  that  they  are  of  God,  adds  in  the  10th  verse,  that  "  to 
love  one  another  is  the  fulfilling  of  the  law."  "  Render," 
saith  he,  in  the  same  discourse,  "  to  all  their  dues:  tribute, 
to  whom  tribute  is  due  ;  custom,  to  whom  custom;  fear, 
to  whom  fear ;  honour,  to  whom  honour,"  Rom.  xiii.  7,  8. 
Yet  observe,  all  is  wrapt  up  in  love  ;  for  the  command  is 
immediately  after,  "  to  owe  no  man  any  thing,  but  to  love 
one  another :"  and  in  short  there  is  nothing  which  love 
doth  not  comprehend,  or  to  which  it  doth  not  incline  us. 
But  however,  though  such  obedience  be  due  to  our  hu 


is  the  ca.se,  that  herein  is  greater  love  shown  to  men,  than 
to  God,  though  loo  little  to  both  !  There  is  indeed  too  little 
regard  to  laws  both  human  and  divine,  in  the  most  import- 
ant matters  ;  yet  surely  a  great  deal  less  to  the  latter  than, 
to  the  former.  The  thing  speaks  itself  as  to  common  ob- 
servation; and  we  daily  see  how  much  more  human  laws 
do  influence  men's  practice,  than  those  which  are  divine; 
and  that  persons  that  are  a  great  deal  more  prone  to  be 
precisely  observant  of  them  about  matters,  which  they 
themselves  do  otherwise  count  indifferent,  than  of  the  laws 
of  God,  which  are  about  the  most  necessary  matters,  and 
w'hich  also  are  acknowledged  as  such.  Thus  it  hath  long 
apparently  been  in  the  Christian  world.  A  greater  account 
hath  been  made  of  this  and  that  arbitrary  circumstance, 
than  of  the  substance  of  religion  itself.  More  stress  hath 
been  put  upon  the  cream,  the  salt,  and  the  oil,  and  such 
additional  of  human  invention,  than  on  the  great  obliga- 
tions of  the  baptismal  covenant.  And  if  it  were  not  so,  it 
could  never  have  been  desired  by  any,  that  we  should 
rather  be  all  infidels,  than  not  be  Christians  after  their 
fashion,  and  in  their  way.  For  that  it  hath  been  evidently 
so,  may  be  seen  in  this;  that  this  whole  nation  itself  hath 
at  once  suffered  under  the  interdict  of  excommunication  in 
former  days.  All  the  doors  of  our  churches  and  chapels 
have  been  shut  up,  only  for  some  non-compliance  with 
this  or  that  human  addition  ;  thus  they  choose  we  should 
rather  be  no  Christians  at  all,  than  not  have  Christianity 
with  those  additions.  This  shows  a  greater  disposition  in 
the  minds  of  men  to  obey  human  laws,  in  circumstantial 
matters ;  than  divine  laws,  in  those  points  which  are  most 
necessary  and  important. 

What  then  is  more  apparent,  than  that  God  is  less  loved 
in  the  world  than  men  are ;  since  persons  are  more  forward 
to  show  respect  to  them,  than  to  him  1  Not  but  that  we  are 
boiuid  to  show  respect  to  them  too,  especially  to  those  who 
represent  him,  and  as  his  vicegerents,  rule  over  us.  But 
surely  it  was  never  intended,  that  when  we  are  to  obey  men 
for  God's  sake,  we  should  regard  him  less ;  we  should 
rather  do  it  so  much  the  more  on  this  very  account. 

In  a  word,  love  ought  to  be  an  ingredient  in  every  act 
of  obedience  ;  even  to  human  government,  as  I  have  said 
before,  as  well  as  to  that  which  is  divine.  What  love  is 
expressed  in  that  great  canon  of  our  Lord  and  Saviour 
Jesus  Christ !  "  Whatsoever  ye  would  that  men  should  do 
to  you,  do  ye  even  so  to  them  ;"  (Matt.  vii.  12.)  that  is, 
yoti  ought  to  judge  the  case  thus ;  "  What  would  I  wish  to 
be  done  to  me  in  such  a  man's  circumstances  1  Would 
not  I  expect  to  be  obeyed  and  reverenced,  if  I  were  a  magis- 
trate 1  My  love  to  myself  would  incline  me  to  expect  it. 
Therefore  my  own  love  to  myself,  being  the  measure  of 
that  love  which  I  owe  to  another,  should  oblige  me  to 
show  the  same  respect  to  him  in  his  circumstances,  that  I 
would  wish  to  be  shown  to  me  in  the  like  circumstances." 
But  here  is  the  iniquity  of  the  case:  those  whom  we  should 
honour  and  love  in  the  Lord  for  his  sake,  men  are  apt  to 
put  the  supreme  respect  upon;  which  is  to  dethrone  the 
supreme  Lord  of  all,  and  to  set  up  his  creature  in  his  place. 
And  as  toother  persons,  who  are  not  invested  with  power 
and  authority  over  us  ;  how  many  are  there  of  those,  who 
will  not  wrong  men,  or  do  them  any  injustice  !  How  many 
that  are  most  highly  civil,  and  candid  in  their  converse 
with  them,  and  strictly  careful  not  to  disoblige  them  by 
their  behaviour  I  But'who  sticks  at  disobliging  God,  or 
makes  a  difficulty  of  disobeying  himl    Again, 

5.  Towards  men  there  is  a  disposition  deeply  to  regret 
any  offence  we  unwarily  have  given  them.  When  we 
though  undesignedly,  have  done  another  an  injury;  if,  for 
instance,  we  Uu  casually  tread  on  his  foot,  or  some  such 
like  m.atter,  we  presently  say,  "  I  am  afraid  I  have  hurt 
you,  I  am  sorry  for  it."  Common  civility  would  oblige 
one  to  express  such  a  regret.  And  if  we  by  any  rash  word 
or  weak  action  have  trespassed  upon  another,  we  are  reck- 
oned almost  unfit  for  society,  if  we  do  not  show  a  sense 
of  our  having  offended  such  person.  Men  that  are  not 
very  ill-natured  indeed,  are  apt  to  make  apologies,  and  de- 
sire to  be  forgiven,  in  cases  where  they  have  offended 
through  inadvertency.  But  how  much  is  it  otherwise  with 
men  towards  God,  who  trespass  upon  him  every  day,  and 

^  ^..  , I  never  cry  to  him  for  mercy  1  who  wear  away  their  lives, 

man  superiors  as  proceedeth  from  love  ;  yet  how  apparent  |  from  one  month,  year,  and  day,  to  another,  in  continual  devi- 


Serm.  II. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


G53 


ations  from  him,  and  rebellions  against  him,  without  its 
ever  coming  into  their  ihonghts  to  say,  "  Lord,  forgive  me, 
that  I  have  lived  so  long  in  the  world,  as  it  were,  without 
thee!  that  I  have  carried  it  to  thee  as  if  I  owed  thee  no 
duty  nor  service  !  Lord,  I  have  offended,  I  desire  to  put 
an  end  to  this  course,  and  to  do  so  no  more."     Finally, 

6.  A  tot'C  of  converse  or  delight  in  each  other's  company, 
is  another  expression  of  that  regard  which  men  have  for 
one  another.  IMan  is  naturally  a  sociable  creature;  and 
how  few  do  you  know,  or  ever  have  known,  who  do  not 
affect  company  !  Some  few  instances  there  are  of  persons, 
that  are  of  a  gloomy  retired  temper ;  but  generally  men 
.seek  to  converse  with  one  another,  and  take  pleasure  in  it. 
But  alas,  how  little  do  they  care  to  converse  w'ith  God  ! 
They  had  rather  be  any  where,  than  in  his  presence. 
Many,  otherwise  ingenious  persons,  men  of  good  disposi- 
tions and  of  facetious  tempers,  who,  as  they  delight  in  eon- 
verse  themselves,  so  their  conversation  proves  delightful 
to  others;  yet  care  not  at  what  distance  they  keep  them- 
selves from  God.  How  many,  I  say,  of  such  ingenious 
persons  do  we  know ;  who  yet  neglect  to  pray  to  God  ;  take 
no  pleasure  in  having  any  thing  to  do  with  him;  take  his 
holy  name  in  vain  ;  and  set  themselves  at  a  distance  from 
him,  by  Iheir  own  evil  practices'?  It  may  be  they  will 
come  to  the  solemnities  of  public  worship  for  the  sake  of 
order,  and  to  express  their  respect  to  others;  so  that  even 
in  those  things  which  are  peculiarly  appropriated  to  him, 
they  show  more  respect  to  men,  than  to  God.  And  how 
sociable  soever  their  temper  is  one  with  another;  yet  with 
the  Almighty  they  care  not  to  converse  at  all,  but  say  to 
him,  "  Depart  from  us,  for  we  desire  not  the  knowledge  of 
thy  ways,"  Job  xxi.  14.  From  whence  we  mav  conclude, 
that  to  man  in  his  present  state,  it  is  even  natural  to  wish 
the  great  God  out  of  being.  "  The  fool  hath  said  in  his 
heart,  there  is  no  God,"  Ps.  xiv.  1.  "  I  would  there  were 
no  God  ;  my  vote  shall  go  for  it,  that  there  were  none  ;  I 
could  wish  him  out  of  the  universe.""  But  you  never  heard 
of  such  a  monster  among  men,  as  to  wish  there  was  no  man 
beside  himself  You  never  heard  of  such  a  hater  of  man- 
kind, as  to  wish  the  whole  human  race  into  nothing. 

Now  all  these  things  concur  to  evidence  or  prove  to  us, 
that  God  is  much  less  beloved  in  the  world,  than  men  are 
by  one  another.  And  it  must  be  allowed  that  the  common 
practice  of  men  showeth  their  inclination.  This  is  dis- 
covered by  constant  experience  and  observation,  and  the 
very  aspect  of  men's  deportment  doth  represent  this  as  the 
true  state  of  things.  And,  as  I  observed  before,  men  may 
find  something  of  it  by  the  experience  they  have  of  them- 
selves; even  those  who  have  applied  themselves  to  the 
business  of  religion,  seriously  and  in  good  earnest.  They 
find  they  can  presently  set  their  love  on  work  towards  this 
or  that  creature ;  but  how  long  an  exercise  of  the  thoughts 
doth  it  require,  and  how  great  is  the  difficully  and  toil, 
before  the  heart  can  be  wrought  up  into  a  frame  of  actu- 
ally loving  God  ! 

So  that  "the  former  branch  of  this  truth,  that  men  are 
more  inclinable  to  love  one  another,  than  they  are  to  love 
Gud,  is  abundantly  clear.  The  latter  is,  that  it  proceeds 
in  a  great  measure  froni  this  cau.se,  that  God  is  not  seen 
by  us,  as  we  are  by  one  another;  but  this  must  be  reserved 
for  another  discourse. 


SERMON  II.' 

In  my  former  discourse  I  told  you,  that  my  design  from 
this  .scripture  was  not  to  handle  singly  and  apart  either  the 
love  of  God,  or  of  our  brother;  but  to  .speak  of  them  com- 
paratively, with  respect  to  the  greater  or  less  facility  at- 
tending the  exerci.se  of  the  one  or  the  other,  according  to 
their  different  objects;  the  object  of  the  one  being  visible, 
and  of  the  other,  invisible. 

The  first  observation  raised  from  the  words,  after  set- 
tling the  acceptation  of  love,  was  this :  That  it  is  more 

a  For  it  is  in  the  Hebrew  text ;  D^hSn  I'N  i^S:  S^J  "IDN  that  i"?   The  fntil 

t'^r";?  i-"  ^"  ""•:'■  ^'P  "H^-  *"■'  "°j'  ,'•"'>■  ^  »^"  ta":nde4toof ,„ 

slemlj' tlie  fnol's  wrsh,  as  lus  judgment.  And  lliis  is  the  more  Hkcly  to  be  the 
meaning  ;  inasmuch  as  it  is  manieal,  that  this  is  not  the  speech  of  some  par- 
ucuiar  persons,  or  of  some  tare  insttuices  of  most  monstrous  horrid  wicked- 


difficult  to  live  in  the  exercise  of  love  to  God,  than  to- 
wards men ;  because  he  is  not  the  object  of  sight,  as  we 
are  one  to  another.  In  which  doctrine,  as  we  observed, 
there  are  two  things  to  be  considered. 

I.  That  it  is  more  difficult  to  love  God  than  our  brother. 
This  has  been  proved  from  experience,  and  the  common 
observation  of  the  world,  in  several  particulars.     The 

II.  Branch  contained  in  this  proposition,  which  we  are 
now  to  speak  to,  is  this ;  That  one  great  reason  of  this  dif- 
ficulty is,  that  men  cannot  see  God,  whereas  they  do  see 
one  another.  In  the  prosecuting  of  this  part  of  my  sub- 
ject it  will  be  more  necessary  to  insist  on  the  explication, 
than  on  the  proof  of  it ;  and  still  more  upon  the  applica- 
tion, than  on  either  of  the  former.  Something  I  shall  en- 
deavour to  say  to  all,  as  the  time  shall  allow. 

For  the  explication  of  this  matter,  namely.  How  we  are 
to  understand,  that  the  not  seeing  God  as  we  do  men,  is 
a  cause  of  its  being  more  difficult  to  love  him  than  it  is 
to  love  them,  take  these  few  propositions.     As, 

1.  That  it  is  not  an  impossible  thing  in  itself  to  love 
the  unseen  God:  for  if  the  not  seeing  him  did  make  it 
impossible  to  love  him,  he  could  never  be  loved  by  any 
one  ;  because  he  is  seen  by  none  with  the  bodily  eye,  as 
we  .see  one  another.  But  it  is  plainly  implied  in  our  text, 
that  there  are  some  that  love  God,  notwithstanding  his  in- 
visibility. And  the  apostle  therefore  endeavours  only  to 
evince  the  absurdity  and  guilt  of  not  loving  our  brother, 
because  from  thence  a  man  may  be  convicted  of  being  no 
lover  of  God,  which  he  accounts  as  a  most  intolerable 
thing.  The  not  seeing  him  therefore  doth  not  make  it  im- 
possible to  love  God,  but  only  renders  it  less  ea.sy.  That 
is,  it  is  not  simply  impossible,  and  therefore  he  who  can 
do  all  possible  things,  can  make  the  nature  of  man  to  love 
him  ;  he,  I  say,  can  form  the  nature  of  man  to  the  love  of 
himself 

2.  The  not  seeing  of  God  cannot  be  understood  to  be  a 
necessary  cause  of  this  sad  thing.  It  is  not  such  a  cause 
as  doth  necessitate  this  evil  and  horrid  effect.  For  that 
would  be  to  reflect  upon  God,  as  if  he  had  made  a  reason- 
able and  intelligent  creature,  that  was  by  the  necessity  of 
his  nature  prevented  from  loving  him.  This  would  be  to 
suppose,  that  the  seeing  of  God  with  the  bodily  eye,  \vere 
necessary  to  the  loving  of  him ;  which  would  make  it  alto- 
gether impossible  that  he  should  be  loved  by  any  of  us  at 
all,  since  he  is  visible  to  none.  Nay,  we  might  say  fur- 
ther, he  w-ere  never  to  be  loved  by  any  being,  no  not  by 
himself,  on  the  same  grounds.  The  cau.se  therefore  of  this 
difficulty  is  such  as  doth  not  necessitate  the  thing  caused: 
for  that  indeed  would  imply  that  the  nature  of  man  is  such 
as  would  never  admit  of  his  loving  God,  and  so  there 
would  be  a  contradiction  in  men's  verj'  nature;  to  wit, 
that  lliey  should  be  capable  of  being  blessed  in  him  only, 
whom  at  the  same  time  they  are  not  capable  of  loving. 
For  experience  showeth,  that  there  is  nothing  else  in  which 
we  can  be  blessed  ;  nothing  below,  or  besides  God.  There- 
fore this  would  infer,  that  man  mu.st  be  a  creature  made 
on  purpose  for  misery;  for  it  is  evident  he  can  be  happy 
in  no  creature  ;  neither  in  God  could  he  be  happy,  if  it 
were  simply  impossible  he  should  ever  love  him,  which  is 
to  cast  the  whole  matter  upon  God  himself  For  if  this 
were  the  case,  then  a  man  might  .say,  "  God  hath  given  me 
such  a  nature  as  renders  it  impossible  for  me  even  to  ex- 
ercise love  towards  him."  But  far  be  it  from  us  that  we 
should  entertain  such  a  thought  of  God  !  that  he  should 
make  man,  a  creature  endued  with  an  intellectual  mind, 
and  yet  not  capable  of  loving  him,  who  is  the  Author  and 
Original  of  his  life  and  being  !  This  it  were  even  horrid 
to  think  of     And  again, 

3.  Nor  hath  this  always  been  the  cause  of  such  an  ef- 
fect; for  there  are  some  that  are  actually  brought  to  love 
God,  though  they  never  saw  him  in  the  sense  we  speak 
of,  to  wit,  with  the  bodily  eye.  It  was  not  so  with  man 
from  the  beginning,  that  because  he  could  not  see  God, 
therefore  he  loved  him  not,  or  was  for  that  reason  the  less 
inclined  to  love  him.  He  was  formed  at  first  for  the  love 
of  his  Maker,  so  as  to  take  the  highest  complacency  in 


654 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  II. 


him,  and  to  make  him  his  supreme  delight.  Man,  I  say 
was  made  thus  upright ;  but  he  hath  since  been  trying  in 
venlions,  to  see  if  he  could  be  happy  any  other  way,  or 
upon  other  terms.  And  therefore  since  this  is  not  the  ne- 
cessary, nor  the  constant,  cause  of  such  an  effect  as  this, 
we  must  add, 

4.  That  it  cannot  be  a  cause  of  itself  alone,  but  must 
needs  be  a  cause  in  conjunction  with  some  other  cause ; 
by  the  intervention  of  some  other  thing,  by  the  concurrence 
of  which  this  sad  effect  is  brought  about.  For  if  it  be  true, 
that  there  have  been  men  who  have  loved  God,  though 
they  never  saw  him  with  the  bodily  eye,  there  must  be 
some  other  cause  of  the  want  of  love  to  God  in  those  per- 
sons who  love  him  not,  besides  his  invisibility.  Because 
otherwi.se,  since  God  was  always  invisible,  and  never  seen 
with  the  bodily  eye,  it  would  necessarily  follow  that  he 
could  never  have  been  loved  at  all.  And  hence  again  we 
raay  observe, 

5.  That  the  other  cause  therefore,  which  is  considerable 
in  this  case,  must  needs  be  the  degeneracy  of  man's  nature. 
It  is  not  to  be  imagined,  that  man  in  a  state  of  integrity 
should  be  incapable  of  loving  God  further  than  he  could 
see  him;  or  that  the  sight  oi'  his  eye  should  be  the  con- 
ductor of  his  affections,  and  of  the  motions  of  his  soul, 
which  is  a  reasonable  intelligent  .spirit.  But  the  nature  of 
man  is  not  now  what  it  was.  Certainly  the  case  was  better 
with  him  formerly,  than  it  is  now  in  this  lapsed  state,  in 
which  we  must  confess  him  to  be ;  since  there  is  so  great  an 
alteration  in  his  very  nature.  This  even  the  heathens  them- 
selves have  seen,  confessed,  and  lamented.  I  remember 
Plato  brings  in  Socrates  somewhere  speaking  to  this  sense, 
upon  a  supposition  of  the  pre-existence  of  his  soul :  "There 
was  a  time,  says  he,  when  I  could  have  seen,  and  did  see, 
the  first  beauty,  the  highest  and  most  perfect  comeliness 
and  loveliness ;  but  now  being  subject  to  the  body,  all  that 
impression  is  vanished  and  gone."  And  divers  others  have 
complained  of  that  great  darkness  and  ignorance  which 
was  in  them;  and  of  the  bonds  and  chains  that  held  their 
souls  fast,  so  that  they  could  not  tell  how  to  exercise  the 
powers  of  them  towards  invisible  things.  It  cannot  be 
then,  but  the  matter  must  be  resolved  into  this ;  that  if  our 
not  seeing  God  is  the  reason  why  he  is  so  little  loved,  it  is 
because  our  nature  is  grown  so  corrupt  and  degenerate, 
that  what  we  see,  takes  with  us  most.     And  again, 

6.  We  may  add  hereupon,  that  this  degeneracy  of  the 
nature  of  man  must  needs  stand  very  much  in  the  depres- 
sion of  the  mind,  or  intellectual  powers,  and  the  exaltation 
of  sense.  For  the  mind  and  the  understanding,  by  the 
light  which  God  had  placed  there,  were  to  guide  and  go- 
vern the  man  ;  instead  of  which,  sense  usurped  the  throne, 
and  took  the  government  of  him  into  its  own  hands. 
During  the  distraction  and  interruption  of  that  order, 
which  God  had  originally  set  between  the  superior  and 
inferior  powers  of  man's  soul,  sense,  I  say,  usurped  the 
throne,  and  took  the  government  into  its  own  hands,  and 
man  has  ever  since  basely  yielded,  and  subjected  himself 
to  its.  dominion,  so  that  nothing  moves  him  now  but  what 
is  sensible.  In  this  therefore  the  degeneracy  of  man  very 
much  consists,  that  sense  dictates,  and  is  become  the  go- 
verning principle  of  his  life.     And, 

7.  We  add  further,  for  of  this  more  will  be  said  when 
we  come  to  the  use  or  application,  that  the  not  seeingGod 
can  be  only  a  temporary  cause  of  our  not  loving  him;  in- 
asmuch as  it  is  only  a  cause,  with  the  intervention  or  con- 
currence of  another  cause,  I  mean,  the  disturbance  of  that 
primitive  order,  which  God  had  settled  between  one  faculty 
and  another,  belonging  to  the  nature  of  man.  Our  not 
.seeing  God  could  never  have  prevented  us  from  loving 
him,  if  things  had  not  been  so  deplorably  out  of  course  with 
us,  or  this  confusion  of  order  had  never  been  brought  in 
among  us.  Therefore  this  cause  is  only  temporary,  that  is, 
so  lon^  as  this  great  depravation  of  our  nature  doth  pre- 
vail. But  there  are  those,  with  whom  it  either  doth  not, 
or  shall  not,  prevail  always.  There  are  some,  blessed  be 
God,  in  whom  this  distemper  and  disorder  of  the  soul  of 
man  is  cured.  For  God  hath  sent  his  Son,  the  Redeemer, 
into  the  world  on  purpose  to  undertake  this  cure,  and  to 
rectify  and  set  things  right  in  men's  spirits.  And  "Christ 
gave  himself  for  us  that  he  might  redeem  us  from  all 

a  Tit.  ii.  14.  b  1  John  i.  5.  c  1  Jolin  iv.  16. 


iniquity,"'  and  therefore  surely  from  this  monstrous  kind 
of  iniquity,  the  most  horrid  of  all  the  rest,  to  wit,  that  most 
unrighteous,  unequal  thing,  that  man  should  not  love  his 
own  Original,  and  the  Author  of  his  life  and  being.  There- 
fore it  was  the  resolution  of  the  Redeemer,  "  I  will  die, 
but  I  will  remedy  this  matter.  I  will  give  myself,  I  will 
sacrifice  all  that  I  have,  but  I  will  bring  this  matter  to 
rights  again."  I  say  that  it  is  only  a  temporary  cause, 
which  has  been  assigned  of  men's  not  loving  God,  sub- 
sisting only  so  long  as  man's  nature  continues  depraved  : 
which  is  not  only  curable,  but  in  part  is  actually  cured, 
when  the  work  oi' regeneration  is  set  on  foot,  and  the  Spirit 
of  the  Redeemer  has  begun  to  obtain  in  the  soul ;  and  it  is 
completely  cured,  when  the  new  creature  becomes  mature, 
and  is  risen  up  to  its  full  growth  and  perfection.  But  in 
the  mean  time,  so  long  as  this  distemper  in  the  nature  of 
man  continues,  our  not  .seeing  God  is  one  great  reason 
why  we  love  him  not.  For  that  way  of  apprehendingGod, 
which  should  be  the  same  with  respect  to  invisible  objects, 
that  sight  is  with  respect  to  those  which  are  visible,  is 
wanting.  And  this  apprehension  will  still  be  wanting, 
that  must  supply  the  room  of  sight,  so  long  as  this  degene- 
racy remains  in  us.  While  it  is  thus  with  us,  that  we  are 
subject  to  the  power  of  sense  which  has  usurped  the  throne, 
the  soul  is  destitute  of  those  clear  conceptions,  tho.se  lively 
and  vivid  apprehensions,  that  issue  in  love  to  God.  And 
so  the  great  neglects  of  God,  and  the  intolerable  disrespect 
and  affronts  that  are  put  upon  him  in  the  world,  are,  in  a 
great  measure,  according  to  the  present  degenerate  state 
of  man,  to  be  resolved  into  this  cause,  namely,  that  he  is 
not  seen.  Hence  it  is,  that  so  many  persons  neither  love, 
nor  regard  him  at  all. 

Having  thus  explained  the  point  we  are  upon,  I  now 
proceed  to  evince  this  truth,  that  one  great  rea.son  why 
men  are  not  so  apt  to  love  God  as  they  are  one  another,  is 
because  he  is  not  the  object  of  sight  as  we  are.  And  this 
I  shall  do  from  the  following  considerations,  namely, — that 
the  object  is  certainly  .such  as  would  command  our  love, 
if  it  could  be  apprehended  aright ;  and — if  it  be  not  so,  it 
must  proceed  from  some  defecl  in  ourselves. 

1.  That  the  object  is  certainly  such  as  would  command 
our  love,  if  it  were  rightly  apprehended.  For  he  is  most 
amiable  in  himself;  and  has  infinitely  more  obliged  man, 
than  they  can  ever  oblige  one  another. 

God,  I  say,  is  most  amiable  in  himself,  who  is  chiefly 
to  be  loved  by  all,  though  he  is  not  actually  so ;  as  he  is 
confe.s.sed  to  be  the  supreme  object  of  our  understanding, 
while  in  reality  he  is  lea.st  known.  "  God  is  light,"b  says 
the  apostle  in  one  place  of  this  epistle ;  and  "  God  is  love,"° 
as  he  affirms  in  two  others ;  a  being  of  pure  light  and 
glorious  love.  Would  he  not  be  loved  therefore,  if  appre- 
hended aright  1  "  Who  is  like  unto  thee,  O  Lord,  among 
the  gods  !"  as  we  find  Moses  speaking  with  admiration, 
"  Who  is  like  thee,  glorious  in  holiness,  fearful  in  praises, 
doing  wonders  ■?"<!  God  is  a  Being  wherein  the  most  per- 
fect wisdom,  goodness,  power,  truth,  and  righteousness, 
make  .so  admirable  a  temperature,  that  it  is  not  possible 
he  should  not  be  loved,  if  he  were  but  known. 

Besides,  he  has  infinitely  more  obliged  men  than  they 
ever  have  or  can  oblige  one  another.  Take  any  man 
whatsoever,  whose  soul  you  may  suppose  to  be  utterly  des- 
titute of  the  love  of  God,  how  low  and  abject  soever  be  his 
state,  yet  you  may  say,  "  Thou  impious  wretch  !  thou  ha.st 
not  the  love  of  God  iii  thee  ;  though  he  hath  done  more  for 
thee,  than  all  the  men  in  the  world  whatever  could  do,  even 
though  they  should  all  join  together  to  oblige  thee.  For 
is  he  not  the  Author  of  thy  life  and  being!  Could  the 
invention  of  all  the  men  in  the  world  have  formed  such  a 
creature  as  thou  art  out  of  nothing  1  Is  he  not  a  continual 
spring  of  life  to  thee  1  Thou  livest  and  move.st,  and  hast 
thy  being  in  him  every  moment.  And  it  is  with  this  de- 
sign that  God  doth  continue  to  thee  thy  breath  and  being, 
that  thou  mightest  feel  after  him,  though  thou  canst  not  see 
him,  and  also  labour  to  find  him,  though  he  be  not  far 
from  every  one  of  us.  Thou  art  his  offspring,  as  even 
heathen  poets  tell  us:'  no  creature  could  ever  have  made 
thee.  No  man  is  always  doing  thee  good  every  moment, 
and  at  all  times;  but  thou  art  continually  sustained  by  the 
Divine  hand.  The  great  God  who  made  thee,  feeds  thee 
d  Exod.  IV.  11.  e  See  Acts  xvii,  27,  28. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


655 


with  breath  from  moment  to  moment,  and  is  always  exer- 
cising towards  thee  sparing  and  sustaining  mercy ;  for  his 
patience  and  bounty  always  concur  together,  in  every  mo- 
ment's addition  to  thy  breath."  It  were  altogether  impos- 
sible then  but  that  God  should  be  loved,  more  than  all  other 
beings,  if  he  were  but  known.     And  then, 

2.  Since  an  object  so  excellent  in  himself,  and  beneficent 
towards  us,  must  have  been  loved  by  us,  if  there  were  not 
.some  defect  in  ourselves,  therefore  it  plainly  appears  that 
there  is  a  defect ;  and  it  is  owing  to  this,  that  sense  has  got 
dominion  over  us,  and  the  ruling  sway  within  us.  For  if 
he  be  not  loved  by  any  one,  it  must  proceed  from  hence, 
that  those  lively  apprehensions  are  wanting,  which  sense 
is  the  instrument  of  with  reference  to  visible  objects.  This 
is  in  itself  most  plain,  that  such  an  object  as  the  blessed 
God  is,  could  not  but  attract  our  love,  if  there  were  not 
some  great  defect  in  ourselves,  or  if  sense  had  not  the 
power  and  dominion  over  us.  And  that  it  has  such  power 
and  dominion,  may  be  seen  by  comparing  these  two  things 
together;  to  wit,  that  generally  the  objects  of  sense  do 
make  great  impressions  upon  us;  but  the  things  that  fall 
not  within  the  reach  thereof,  or  exceed  its  sphere,  usually 
make  little,  or  none  at  all. 

The  things  of  sense,  I  say,  in  the  first  place  do  usually 
make  a  great  impression  upon  us,  and  are  the  things  that 
have  the  deepest  influence  and  operation  upon  the  minds 
of  men,  so  long  as  they  are  destitute  of  the  grace  of  God. 
Hence  it  is,  that  men,  who  are  yet  in  an  iinregenerate 
.state,  are  said  to  be  "  in  the  flesh. "f  And  a  wicked  man  is 
spoken  of  as  one,  that  is  lost  in  the  flesh :  so  that  there  is 
nothing  comes  near  him,  nothing  aSects  the  soul,  nothing 
reacheth  his  heart,  but  what  some  way  or  other  doth  slide 
in  upon  him,  through  the  mediation  of  his  external  senses. 
It  is  true,  sense  is  the  instrument  of  conveying  to  us  the 
knowledge  of  many  things  that  are  not  the  objects  thereof 
But  when  any  are  spoken  of  under  this  character,  of  being 
in  the  flesh,  it  bespeaks  the  degeneracy  of  man  while  unre- 
newed to  be  so  great,  that  he  is  a  creature  so  wrapt  up  in 
the  flesh,  as  that  nothing  can  come  at  him,  but  what  is 
sensible.  And  therefore  of  such  persons  it  is  said,  "  They 
savour  the  things  of  the  flesh.";  While  this  is  the  stale 
and  case  of  any  man,  it  is  no  wonder  that  things,  which 
are  not  the  objecls  of  sight,  should  move  his  heart  but 
little.  It  is  evident  to  all  that  make  any  observations  upon 
themselves,  how  mighty  a  power  sensible  things  have  upon 
them.  A  danger  that  we  see,  how  do  we  start  at  it^ 
Without  using  any  intervening  thoughts,  as  soon  as  we 
see  it  we  dread  it.  How  apt  are  we  also  to  be  amused,  by 
the  variety  of  sensible  objects !  how  apt  to  be  ensnared 
and  enticed  by  them  !  Therefore  such  as  have  a  due  care 
of  themselves,  what  a  watch  and  guard  do  thev  set  upon 
their  senses?  For  this  purpose  holy  Job  is  said  to  "  make 
a  covenant  wih  hiseyes."ii  And  we  also  read  of  a  heathen 
philosopher,  that  would  outdo  Job,  by  putting  out  his  eves, 
that  he  might  be  able  to  contemplate  the  better ;  acting 
herein  agreeably  to  this  Arabian  proverb,  Shut  the  win- 
dows, that  the  house  may  be  light.  Thus  it  is  evident  how 
great  a  power  sense  has  over  us,  to  draw  us  this  way  and 
that.     And, 

On  the  other  hand,  it  is  also  obvious  to  experience,  how 
Utile  power,  in  general,  those  things  have  usually  over  us 
which  fall  not  under  the  senses.  Not  only  the  objects  of 
our  love,  but  of  our  other  affections,  signify  nothing,  make 
no  impression,  if  they  be  invisible.  Therefore  it  is  spoken 
of  as  a  characteristical  note  of  the  saints,  that  "  they  look 
not  at  the  things  that  are  seen,  which  are  but  temporal, 
but  at  the  things  that  are  not  seen,  and  are  eternal.".  We 
read  particularly  of  Noah,  who  "  being  warned  of  God  of 
things  not  seen  as  yet,  moved  with  fear,  and  through  faith 
prepared  an  ark  for  the  saving  of  his  house. "k  Do  but 
consider;  here  was  one  man,  and  onlv  one  in  a  whole 
world,  that  was  actually  moved  by  the'discovery  and  re- 
port of  thinss  not  seen  as  yet,  who  when  he  wa.s  warned 
by  God  of  such  and  such  things  coming,  though  unseen  at 
present,  admitted  into  his  soul  a  pious  preventing  fear.  I 
say  there  seems  to  have  been  but  one  such  man  in  a  whole 
world,  and  he  is  thereupon  recorded  with  honour  in  the 
book  ol  God  for  it.  So  rare  a  thing  is  it  that  a  man  should 


be  influenced  by  things  not  subject  to  sight,  that  if  there  be 
but  one  Noah,  any  one  such  person  in  the  world.  Record  him 
for  it  (saith  God)  to  future  ages,  for  his  excellency  in  this, 
that  he  took  notice  of  the  monition,  or  warning  from  God, 
as  to  things  not  seen  as  yet,  so  as  to  do  what  was  agree- 
able to  the  exigence  of  the  case.  Accordingly  he  stands 
at  this  day  as  an  eminent  example  to  all  succeeding  ages. 
And  you  find,  that  it  is  the  same  faith  which  dislinguisheth 
those  who  belong  to  God,  and  is  the  principal  rule  of  their 
life ;  to  wit,  "  the  substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen."i  Plain  therefore  and  visible 
it  is  to  us,  and  so  it  must  he  to  all  the  world,  that  most 
persons  are  governed  by  their  senses;  while  things  not 
sensible  never  move,  nor  signify  any  thing  with  us.  How 
plainly  doth  experience  every  day  speak  in  this  case  ! 
When  we  tell  men  of  a  judgment  to  come,  a  dreadful 
tribunal  where  they  must  all  appear,  and  an  endless  state 
of  things,  that  is  before  them  ;  we  are  to  them  as  men  that 
mock.  They  cry  out,  "Surely  you  are  but  in  jest;  you 
mean  not  as  you  say,  when  you  tell  us  of  such  dreadful 
things  ;  we  see  nothing  like  it,  nothing  tending  that  way." 
Thus  in  like  manner  it  is  said,  that  when  the  inhabitants 
of  Sodom  were  admonished  by  Lot,  that  fire  and  brimstone 
were  ready  to  come  down  upon  their  heads  to  punish  the 
most  flagitious  enormities  of  that  people,  "  he  was  to  them 
as  one  that  mocked."""  So  we  are  told  this  will  be  the 
language  of  scoSers  in  the  latter  days,  "  Where  is  the  pro- 
mise of  his  coming  V"  As  much  as  to  say,  "  You  have  told 
us  often  of  the  great  and  terrible  day,  when  the  sign  of  the 
Son  of  man  shall  be  seen  in  the  heavens,  and  that  there 
shall  be  most  terrible  concomitants  of  his  appearance  ;  but 
we  see  nothing  like  it,  no  token  of  its  approach,  all  things 
continue  as  they  were  from  the  beginningof  the  creation." 
Thus  the  judgment  of  sinners  is  framed  only  by  what  is 
seen  ;  and  what  is  not  seen,  is  not  at  all  minded;  not  re- 
garded by  them.  So  David  says,  "  Because  they  have  no 
changes,  therefore  they  fear  not  God."  Ps.  Iv.  19.  They 
say,  "All  things  are  as  they  were.  There  is  no  alteration 
fallen  out  so  important,  as  seems  to  portend  such  dreadful 
thmgs  as  you  talk  of  The  sun  runs  its  course  as  it  has 
been  wont,  and  there  is  the  same  succession  of  day  ard 
night,  summer  and  winter,  as  in  former  times.  Who 
therefore  can  make  us  believe,  that  there  is  such  a  day 
coming  as  that  which  is  so  much  talked  of  1" 

Now,  since  we  find  that  God  is  such  a  one  as  you  have 
heard ;  namely,  most  amiable  in  himself,  and  beneficent 
towards  us.  and  consequently  that  he  would  most  certainly 
be  beloved,  if  there  were  not  some  great  defect  in  us  which 
hinders  so  blessed  an  effect ;  and  since  we  find,  that  there 
is  such  a  defect,  that  we  have  promoted  sense  to  be  the 
ruler  in  us,  and  that  sensible  things  make  a  deep  impres- 
.sion  on  us,  while  things  that  are  not  subject  to  the  senses 
have  little  or  no  regard  from  us;  we  have  all  the  reason 
in  the  world  to  conclude,  that  the  great  reason  why  men 
love  not  God  is,  because  they  do  not  see  him.  He  is  out 
of  sight,  and  they  regard  him  not. 

I  thought  10  have  insisted  on  many  things  by  way  of  use, 
as  I  proposed,  after  having  explained,  and  evinced,  this 
second  branch  of  ray  first  proposition  ;  but  I  shall  now 
only  hint  at  some  things,  which  1  purpose  to  speak  more 
largely  to  in  the  next  discourse. 

In  the  first  place,  we  may  infer  and  gather  from  hence, 
that  the  apostacy  and  degeneracy  in  which  this  world  has 
been  and  is  siill  involved,  is  very  dreadful;  in  that  il  hath 
destroved  man's  right  disposition  towards  God.  If  it  had 
wrought  only  so  far  as  to  deface  men's  limbs,  and  turn 
them  into  monstrous  shapes,  it  had  not  been  by  many  de- 
grees so  tremendous;  but  it  hath  deformed  the  mind,  and 
spoiled  the  temper  of  the  spirit  as  it  hath  reference  to  God 
most  of  all,  which  is  a  thing  never  enough  to  be  deplored. 

Again,  we  may  further  infer,  that  there  is  a  necessiiy  for 
something  or  other  to  supply  the  room  of  our  not  seeing 
God,  as  man  did  in  the  state  of  innocence  ;  inasmuch  as 
he  is  not  seen  by  us  now  in  this  lapsed  state,  so  as  to  fur- 
nish us  with  such  apprehensions  of  him  as  to  engage  us 
to  love  him.  There  must  be  something  analogous  to  sight, 
some  communications  of  God's  grace,  that  must  influence 
our  hearts  to  love  him;  without  which  it  is  impossible. 


656 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  III. 


Moreover,  I  would  observe  that  it  is  a  wonderful  mercy 
that  God  hath  not  wholly  concealed  himself  from  men; 
that  though  he  cannot  be  seen  by  the  bodily  eye,  yet  he 
hath  vouchsafed  to  show  us,  how  we  may  attain  to  the 
knowledge  of  him.  No  man,  sailh  John  the  Baptist,  hath 
seen  God  at  any  time  ■,  the  only-begotten  Son,  which  is  in 
the  bosom  of  the  Father,  he  hath  declared  him,  John  i.  18. 
How  then  ought  Divine  grace  to  be  admired  for  this  ! 

We  may  also  hereupon  see  the  great  necessity  of  much 
Gospel  preaching,  and  that  very  lively  and  serious  too. 
There  are  a  great  many  that  are  apt  to  say,  "  What  needs 
such  ado  1  why  must  we  have  sermons  so  often  1"  Surely 
the  exigence  of  the  state  of  man  is  but  little  considered  by 
them  that  say  so.  Do  not  we  need  to  be  often  put  in 
mind  of  the  invisible  God,  when  men  love  him  not,  because 
they  see  him  nof?  If  they  shoukl  hear  of  him  neither, 
what  would  become  of  them  I  Certainly  they  misunder- 
stand the  state  of  things  among  us,  who  think  every  little 
in  this  kind  is  too  much. 

Finally,  we  may  see  how  little  reason  we  have  to  be  in 
love  with  this  state  of  dependence  upon  sense,  which 
amuseth  our  souls,  usurpeth  the  power  over  them,  and  so 
disturbs  and  muddles  our  minds  as  to  divert  them  from 
their  true  objects.  How  little  reason  have  we  to  be  fond 
of  living  in  and  walking  after  the  flesh  ;  which  is  to  live 
the  life  of  a  creature,  as  it  were,  buried  alive.  Surely,  I 
say,  we  have  no  reason  to  be  fond  of  such  a  life. 


SERMON  III.* 

HiTiNG  told  you  in  the  introduction  to  the  first  discourse, 
that  love  to  God  and  man  is  the  summary  of  our  whole 
duty,  I  proposed  to  insist  on  these  three  things. 

First,  that  there  is  a  greater  difficulty  of  living  in  the 
exercise  of  love  towards  God  than  towards  men  on  this 
account,  that  he  is  not  the  object  of  sight,  as  man  is ;  or, 
in  other  words,  men  are  much  more  disposed  to  love  one  an- 
other, rather  than  God,  inasmuch  as  they  can  see  each  other. 

Secondly,  that  although  this  is  one  great  reason  why 
men  in  reality  love  God  so  little,  yet  it  is  no  excuse. 

Thirdly,  I  proposed  also  to  show  you  the  manifest  false- 
hood and  absurdity  of  any  one's  pretending  to  love  God, 
who  does  not  love  his  brother  also.  The  first  of  these  we 
have  made  some  progress  in,  and  in  the  handling  of  it, 
told  you,  that  it  contained  these  two  parts  : 

I.  That  it  is  more  difficult  to  love  God  than  our  brother. 

II.  That  one  great  reason  of  it  is,  that  we  cannot  see 
God  as  we  do  one  another. 

As  to  the  former  of  these,  we  have  shown  you  in  several 
particulars,  that  how  much  soever  mutual  love  is  wanting 
in  the  world  ;  yet  it  is  not  so  hard  a  matter  to  find  out  in- 
stances of  kind,  good  natured  men,  who  are  friendly  and 
fair  in  their  deportment  one  to  another,  as  it  is  to  find 
persons  who  are  kindly  affiicted  towards  God.  In  the 
prosecution  of  this  matter,  the  usual  expressions  or  evi- 
dences of  human  love  were  considered.  Such  as  mindful- 
ness, or  a  kind  remembrance  of  one  another  ;  mutual  trust ; 
a  readiness  to  be  concerned  for  each  other's  interest,  and 
reputation;  an  earnest  study  to  please,  and  oblige  ;  and  a 
disposition  deeply  to  regret  an  offence,  though  given  un- 
warily ;  and  finally,  a  love  of  converse,  or  delighting  in 
each  other's  society,  is  another  expression  as  we  observed, 
of  that  regard,  which  several  per.sons  have  for  one  another. 
In  all  which  respects  it  appears  from  constant  observation 
and  experience,  that  men  are  more  disposed  to  show  love 
and  respect  to  one  another  than  to  God. 

As  to  the  latter  of  these  propositions,  that  all  this  pro- 
ceeds for  the  most  part  from  this  cause,  namely,  that  God 
is  not  seen  by  men  as  they  are  .seen  by  one  another,  several 
propositions  were  first  laid  down  for  the  explication  of  this 
point ;  and  then  two  considerations  for  the  eviction  of  it, 

1  this  subject  alter  the  followins 
"  It  will  be  necesgary.  after  bo  lone  an  interval,  to  be  somewhat  larger  than 


tending  to  show,  that  it  must  necessarily  be  from  some 
real  defect  in  the  nature  of  man,  that  the  most  excellent 
and  most  amiable  object  of  all  others,  should  not  be  gene- 
rally loved  by  us.  After  which,  two  or  three  hints  by  way 
of  use  were  given  you,  and  so  we  concluded  the  last  ex- 
ercise on  this  subject. 

1  now  proceed  to  a  larger  and  more  close  application  of 
this  important  truth. 

1.  Hence  we  infer,  that  man  is  in  a  very  low  and  lapsed 
Slate.  The  present  stale  of  man,  I  say,  is  a  lapsed  state. 
He  is  fallen,  and  fallen  very  low  indeed,  when  this  is  the 
case  with  him,  that  he  is  less  apt  to  love  God  than  man  ; 
and  only  for  this  reason,  because  he  cannot  see  God.  It 
argues,  I  say,  mein  to  be  sunk  very  low,  and  greatly  fallen. 
And  can  we  hereupon  think  otherwise  1  For  what !  can  it 
ever  enter  into  the  imagination  of  any  of  us,  that  God  did 
ever  create  such  athingas  the  reasonable  intelligent  spirit 
of  man,  his  own  offspring,  image,  and  glory,  with  an 
original  indisposition  to  the  love  of himselH  Dowe  think 
that  God  gave  such  a  nature  to  man  at  first,  as  was  capable 
of  being  employed  about  spiritual  objects,  and  yet  with  this 
.strange  defect  or  flaw  in  it,  that  it  should  be  impossible  to 
this  nature  of  man  to  love  the  Author  of  itself,  and  the 
Original  of  its  own  life  and  being  1  This  cannot  be.  It 
can  never  be,  that  a  reasonable  .spirit,  the  immediate  issue 
of  the  great  Father  of  spirits,  should  be  .so  alienated  from 
its  own  Father  ;  and  that  it  should  be  so  dependent  upon 
sense,  as  not  to  be  able  to  love  him  from  whom  it  came, 
or  any  thing  which  is  above  the  sphere  of  that  base  prin- 
ciple, which  now  presumes  to  give  laws  to  the  immortal 
mind.  It  is  not  to  be  supposed,  that  God  ever  created  man 
so,  as  that  his  invisibility,  which  is  the  excellency  of  his 
own  being,  should  be  the  reason  why  man  should  not 
love  him.  For  he  is  therefore  invisible,  because  he  is  ex- 
cellent. And  to  think  that  the  nature  of  man  at  first  was 
so  formed,  that  the  excellency  of  things  should  be  the  rea- 
son why  they  should  not  be  loved,  and  his  own  excel- 
lence a  reason  for  his  creature  not  to  love  him,  is  too  ab- 
surd for  any  rational  person  to  imagine.  It  is  therefore 
plain,  that  the  present  state  of  man  is  a  very  lapsed  state. 

Some  of  the  heathen,  as  we  observed  before,  have  ac- 
knowledged and  lamented  this.  We  find  one  of  them 
complaining,  that  the  darkness  of  ignorance  clouded  his 
mind,  and  that  this  body  and  flesh  was  but  as  a  living 
sepulchre  to  the  man.  Another  complains  of  certain  bonds 
and  chains,  that  tied  down  the  mind  of  man  to  the  body, 
and  the  things  of  sense.  And  a  third  speaking  of  the  ex- 
cellent state  of  man  at  first,  says,  that  he  then  lived  in  a 
sort  of  familiarity  and  converse  with  God,  but  that  now  it 
was  become  quite  otherwise  with  him.  Such  things  as 
these  we  find  in  the  writings  of  divers  of  the  heathen.  And 
how  incongruous  a  thing  is  it  for  us,  who  have  all  the  con- 
cerns of  our  souls,  and  what  relates  to  our  being  so  e.x- 
pressly  discovered  and  made  known  lo  us ;  how  incon- 
gruous a  thing  is  it,  I  say,  that  such  a  malady  as  this  should 
be  so  little  minded  as  it  is  by  us !  Many  have  very  slight 
notions  of  the  degeneracy  of  man,  and  make  a  little  matter 
of  it,  and  the  most  have  a  much  slighter  sense  thereof  in 
practice.  How  few  are  there,  who  carry  it  as  those  who 
apprehend  themselves  fallen,  and  cast  down  from  great 
excellencies  !  fallen  short,  very  far  short,  of  the  glory  of 
God  !  We  live  as  if  we  apprehended  no  such  malady,  as 
if  we  knew  not  that  there  was  a  disease  or  distemper  in- 
wrought into  our  natures.  Oh,  how  little  is  there  of  the 
sense  of  this  to  be  found  in  the  bulk  of  mankind !  And 
hence  I  would  further  infer, 

2.  That  this  depravity  or  lapsedness  of  the  nature  ot 
man  consists  greatly,  in  the  depression  and  declination  of 
his  mind,  and  intellectual  powers,  as  to  the  particular  work 
and  office  of  guiding  his  passions,  his  affections,  and  prac- 
tical inclinations.  'This  was  just  mentioned  before  in  the 
last  discourse,'  but  shall  now  be  more  largely  considered. 
I  do  not  say,  with  some,  that  this  is  all  that  is  meant  by 
the  corrupt  state  of  man ;  but  certainly  it  stands  very  much 
in  this,  that  his  mind  and  rational  powers  are  become  unfit 


Serm.  III. 


for  their  proper  business;  and,  ihat  sense  hath  got  the 
throne,  usurped  the  reins,  and  governs  his  passions  and 
affections.  Herein,  I  say,  consists,  in  very  great  part,  the 
corruption  and  depravedness  of  man's  present  state.  And 
do  not  wc  find  it  to  be  so  1  Do  not  we  see,  as  to  the  ob- 
jects that  draw  men's  affections  daily  into  a  certain  course, 
that  it  is  not  the  mmd,  but  sense,  which  prescribes  1  Sense 
dictates  and  says,  "  Love  here,"  and  they  do  accordingly : 
"  Love  not  there,"  and  they  obey.  "  Let  that  be  the" ob- 
ject of  your  love,  which  sense  tells  you  is  amiable  and 
lovely;  and  that  which  sense  says  no  such  thmg  about, 
you  may  slight,  neglect,  and  take  no  further  notice  of." 
Thus  men  are  dictated  to,  and  they  do  accordingly.  It  is 
plain  then,  that  the  depravedness  of  man's  state  stands 
chiefly  in  this,  that  sense  takes  upon  it.self  to  do  the  busi- 
ness of  the  mind  and  intellectual  powers,  and  we  consent 
it  should  be  so. 

But  is  not  this  a  dismal  thing  1  more  dismal  that  it  is  not 
laid  to  heart!  Is  it  not  a  dismal  thing,  I  .sav,  that  the 
first  rank  and  order  of  creatures  in  this  sublunary  world 
should  be  sunk  into  that  low  bestial  life,  so  as  to  be  go- 
verned by  no  higher  a  principle  than  what  is  common  to 
them  with  brutes  ;  and  that  the  incongruity  of  this  should 
not  be  reflected  upon,  and  more  deeply  considered  1  that 
men  should  so  seldom  consider  with  themselves  the  unfit- 
ness of  their  course,  or  labour  to  shake  off  the  usurped 
dominion  over  them  ?  This,  I  say,  is  most  sad  and  doleful 
to  think  on,  that  matters  should' have  gone  on  thus  from 
age  to  age,  and  from  generation  to  generation,  in  so  many 
successions  to  this  day,  and  we  have  heard  of  so  few  in  all 
that  time,  who  have  regretted  to  be  so  imposed  upon,  and 
forborne  to  live  the  life  of  beasts  and  brute  creatures  through 
so  many  ages  !  One  would  think  it  should  some  time  or 
other  have  come  into  the  mind  of  man,  to  think  thus  with 
himself.  "  What!  is  it  a  becoming  thing  for  me,  a  rea- 
sonable and  intelligent  creature, one formedafter the  image 
and  likeness  of  God,  one  of  those  creatures  made  at  first 
for  his  immediate  service  and  fellowship,  that  I  must  now 
be  imposed  upon  and  dictated  to  by  sense  ;  that  vile  and 
base  principle  of  sense,  so  as  to  love  nothing  hut  what  that 
counts  lovely,  and  neglect  every  thing  which  that  takes  no 
cognizance  or  notice  of  i"  It  is  an  amazing  thing,  thai  there 
should  not  be  so  much  apprehensiveness  left  among  men, 
as  to  remember,  that  they  were  men,  in  their  original, 
once  at  least  that  they  were  men.  "  Remember,"  saith 
the  prophet  in  alike  case,  "and  show  yourselves  men," 
Isa.  xlvi.  8.  But  alas,  how  little  is  there  left  of  a  sense  of 
this  degeneracy  among  us!  how  little  resentment  of  the 
vile  indignity  that  is  done  to  the  whole  kind,  and  which 
the  whole  species  of  men  have  suffered  to  come  upon  them ! 
to  be  degraded  and  brought  down  into  an  inferior  rank  and 
order!  to  do,  to  act,  and  live,  as  if  they  were  also  made  to 
die  like  the  beasts  that  perish! 

There  are  indeed  many,  in  the  mean  time,  who  proudly 
arrogate  and  give  to  mail  that  which  belongs  not  to  him  in 
his  present  condition,  and  which  this  state  does  not  admit 
of  They  say  him  to  be  that  which  he  is  not,  hut  in  the 
mean  time  really  see  not,  nor  lament,  that  he  is  neither 
what  he  was,  or  what  he  should  or  ought  to  be.  And  to 
how  little  purpose  is  it  to  magnify  human  power,  v;hen  it 
is  manifest  how  forlorn  the  present  state  of  man  is!  lie  is 
fallen  very  low!  And  what  are  these  men  intent  upon, 
who  make  it  their  business  now  to  magnify  the  nature  and 
power  of  man  in  this  condition'?  those  parasites  of  man- 
kind as  I  may  call  them,  what  mean  they  by  it  1  When 
he  is  become  a  lost  perishing  creature  they  adorn  him 
with  shadows,  and  think  they  make  up  the  matter  bv  at- 
tiring him  with  magnificent  titles  and  attributes.  As  if 
when  a  person  is  condemned  to  suffer  the  execution  of  the 
sentence  of  death  pa.ssed  upon  him,  one  should  clothe  him 
with  a  majestic  robe,  and  bestow  great  compliments  upon 
him.  This  is  to  add  scorn  to  his  ruin,  and  is  only  insult- 
ing over  the  wretchedness  and  calamity  of  the  man's  con- 
dition. And  yet  this  is  the  course  of  them  that  go  about 
to  persuade  man,  that  although  the  case  is  thus  with 
him,  he  can  recover  his  own  excellence  that  he  hath  lost  ■ 
that  he  can  anew  create  himself,  or  repair  the  ruins  of  his 
decayed  and  shattered  state.  This  is  the  way  to  add  in- 
curableness  to  his  misery,  by  temptmg  him  to' neglect  the 
only  means  of  taking  itoff;  and  so  make  him  miserable 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


657 

without  remedy.  But  that  persons  out  of  a  deep  concern 
for  the  honour  and  glory  of  man  as  the  top  of  the  creation, 
should  go  about  to  make  him  believe  himself  now  in  an 
honourable  state,  and  that  he  can  even  now  do  great  things; 
how  unsuitable  and  insignificant  is  this,  as  well  as  incon- 
sistent wiih  truth  !   And  again,  we, 

3.  Infer  hence,  that  man  is  most  especially  prejudiced 
and  impaired  by  his  lap.se  or  fall,  in  respect  to  his  dis- 
position and  inclinations  towards  God.  The  wound  is 
principally  in  his  mind,  and  consists  in  the  depression  and 
enfeebling  of  its  powers  ;  but  the  mind  itself  is  most  espe- 
cially hurt  and  impaired  in  respect  of  those  inclinations  bv 
which  it  should  be  guided  towards  God.  For  in  the  state 
in  which  he  is  at  present  he  is  indispo.sed  to  the  love  of 
God;  and  for  this  mean  reason,  because  he  cannot  see 
him.  And  that  he  is  not  able  to  love  what  he  cannot  see, 
shows  him  to  be  a  very  mean,  abject  creature,  and  that  his 
powers  are  mightily  impaired.  Surely  the  time  was,  that 
he  could  have  loved  what  he  could  not  have  seen  with  his 
bodily  eye;  and  how  comes  it  to  pass  that  because  he 
cannot  see  God,  therefore  he  cannot  love  him  1  This  shows 
that  his  mind  is  impaired,  that  he  is  hurt  chieflv  in  what 
respects  his  Creator;  and  that  his  propensity,  the  bent  and 
bias  of  his  spirit,  towards  God,  is  lost. 

This  is  a  sad  and  dismal  thing  that  is  befallen  the  nature 
of  man  ;  because  God  is  far  beyond  the  reach  of  his  sight, 
and  he  himself  is  sunk  into  flesh,  lost  in  earth,  and  always 
imposed  upon  by  sense,  he  cannot  see  him,  cannot  lift  up 
the  dull  heavy  eye  of  bis  mind  to  his  God,  which  is  the 
eye  he  must  be  seen  with  by  his  creatures.  So  that,  as 
the  apostle  Paul  expresses  it,  he  is  become  alienated  from 
the  life  of  God,  and  without  God  in  the  world,  Eph.  li.  12. 
And  how  much  is  this  to  be  lamented,  that  man  is  so 
fallen  oft"  from  God  !  that  his  original  propensitv  to  him 
is  lost  and  dropped  from  his  nature  !  If  we  had  heard 
but  of  one  man  since  the  creation  of  the  world  with  whom 
this  was  the  case,  it  would  deserve  to  be  very  much  la- 
mented. But  that  this  should  come  upon  the  whole  kind, 
that  it  should  be  thus,  as  1  may  speak,  with  the  whole 
race  of  men  :  methinks  the  sense  of  it  should  never  wear 
off  from  our  hearts.  Strange  !  that  it  should  be  the  course 
and  fashion  of  this  world  all  over  the  earth,  to  live  in  an 
oblivion  of  him  that  made  us,  and  with  hearts  devoid  of 
his  love,  and  only  because  he  is  so  excellent  as  not  to  be 
seen  by  us  with  the  bodily  eye  !  It  was  reckoned  a  sad 
and  terrible  day,  when  a  tribe  was  cut  off  from  Israel ;  but 
if  we  consider  what  man  was  made  for,  what  were  the  de- 
sign and  end  of  his  creation,  we  see  as  it  were  a  whole 
race  of  beings  lost  from  the  creation  of  God.  For  what 
can  we  think  man  was  made  for,  but  to  love,  admire,  tri- 
umph, and  glory  in  his  great  Maker "!  But  to  all  this  he  is 
lost ;  and  abstracting  what  is  done  in  order  to  the  recover- 
ing him  again,  it  had  been  as  well  if  iheie  had  been  no 
men  at  all,  and  for  them.selves  unspeakably  belter.  How 
strange  then  is  it,  that  such  a  matter  as  this  is,  should  ever 
escape  our  thoughts  !  If  we  speak  of  the  corruption  and 
depravedness  of  human  nature,  ihey  are  words  of  course 
that  drop  from  us  now  and  then,  and  some  slight  notions 
of  the  matter  hover  in  our  minds ;  but  how  few  are  there 
to  whom  it  is  a  familiar  thing  to  roll  themselves  in  the  dust 
before  the  Lord,  in  the  sense  of  that  vile  and  abject  state, 
which  man  in  common  now  is  in!  How  few  lament  that  they 
are  by  the  fall  cut  ofl'from  God;  and  spoiled  as  to  all  their 
capacities,  whereby  they  were  stiited  to  the  Divine  love,  ser- 
vice, and  communion  !  and  yet  the  most  tragical  calamities 
that  could  possibly  have  fallen  out  in  this  world,  or  of 
which  we  could  form  any  imagination,  had  been  nothing 
in  comparison  of  this.  Nay,  if  all  mankind,  as  to  shape,  or 
impo.ssibility  of  external  enjoyments,  were  the  most  mon- 
strous and  most  miserable  creatures  living,  it  were  nothing 
when  compared  to  the  mischief  and  misery  which  are  the 
fruits  of  man's  apostacy  from  his  Maker. 

4.  We  further  infer  hence,  that  man  upon  all  these  ac- 
counts must  necessarily  be  at  a  ven,'  great  di.stance  from 
true  blessedness.  Whoever  underslands  or  considers  the 
connexion  between  blessedness  and  love,  will  soon  per- 
ceive the  reasonableness  of  uus  inference.  It  is  impossible 
to  be  blessed  without  love  ;  and  it  is  necessary  to  every 
one's  satisfaction,  that  it  be  a  full  and  sufficient  good  that 
is  the  object  of  his  love.    If  either  of  these  be  wanting,  it 


658 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  IV. 


is  impossible  it  should  be  satisfying,  or  a  suitable  good  to 
me.  Or  if,  on  the  other  hand,  there  be  a  good  never  so 
sell-sufficienl  or  all-sufficient,  yet  il'  I  cannot  love  it,  if  my 
heart  be  averse  to  it,  this  also  is  a  sufficient  bar  to  my  hap- 
piness. The  things  that  are  seen,  though  a  man  love  them 
never  so  much,  can  never  satisfy,  because  they  are  not  suf- 
ficient. The  infinite  incomprehended  good  is  all-sufficient, 
and  fit  for  every  purpose;  but  this  cannot  make  him  happy, 
because  he  dolh  not  love  it.  In  the  creature  therefore  man 
cannot  be  happy  ;  in  God  he  will  not.  He  cannot  in  the 
creature,  because  that  hath  not  in  itself  to  give  ;  in  God 
he  will  not,  because  his  heart  is  disinclined  to  him,  and 
will  not  be  brought  to  a  closure  with  him  by  love. 

Consider  man  according  to  this  state  of  his  case,  and 
you  must  look  upon  him  as  one,  who  by  his  very  consti- 
tution and  present  temper  of  his  soul,  is  formed  for  misery; 
I  say,  so  long  a.s  he  continues  in  his  present  situation.  His 
heart  inclines  him  truly  to  visible  things,  and  to  love  the 
objects  of  sense,  which  can  never  make  him  happy.  The 
good  that  is  unseen  hath  enough  in  it  to  make  him  blessed, 
but  then  he  will  not  love  it.  He  will  not  apply  himself  to 
love  God,  merely  becau.se  he  is  out  of  sight.  You  must 
needs  think  then  that  it  is  a  great  thing  that  must  work 
the  cure  of  man,  who  is  thus  involved  in  so  great  an  abyss 
of  depravcdness  and  misery.     And  therefore  I  must  add, 

5.  There  is  a  very  great  necessity  of  much  Gospel 
preaching  in  order  to  persuade  men  to  the  love  of  God. 
For  what  is  the  design  of  the  Gospel,  but  to  render  God 
amiable  to  men  ■?  What  is  it  hut  a  method  of  rendering 
God  lovely,  and  of  restoring  men's  love  to  God  1  And 
since  his  loveliness  is  not  the  object  of  sight,  there  needs 
such  a  supplemental  representation  of  himself,  to  supply 
the  want  of  vision.  And  since  the  things  that  court  our 
senses  are  obvious,  and  occur  to  us  every  day,  yea  every 
hour  of  the  day,  it  is  needful  that  we  should  be  frequently 
put  in  mind  of  God ;  and  that  those  discoveries  of  him 
which  tend  to  beget  the  love  of  him  in  our  hearts,  should 
be  very  much  urged  and  inculcated  upon  us.  For  other- 
wise what  shall  countervail  sense,  or  what  shall  we  .set 
against  the  sight  of  our  own  eyesl  "No  man  hath  seen 
God  at  any  time,"  John  i.  18.  V/hat  is  it  then  that  must 
supply  that  defect,  and  be  in  the  siead  of  the  sight  of 
God  to  us  1.  Why,  "  the  only-begotten  Son  of  God,  he  hath 
declared  him."  So  that  we  have  now  a  revelation  of  God 
himself  And  our  Lord  Jesus  Christ,  who  lay  in  his 
bosom,  and  came  from  thence  to  declare  the  Father  to  the 
world,  hasordainel  that  this  revelation,  of  which  he  is  the 
prime  Author,  shall  be  held  out  before  us  from  time  to 
time,  by  the  use  of  inferior  and  subservient  instruments. 

I  have  often  considered  the  strange  prevarication,  and 
sophistry,  which  some  men  use  in  stating  things  that  are 
necessary  to  salvation;  and  the  use  they  make  of  that 
state.  That  is,  because  they  can  make  a  shift  to  gather  up 
the  main  principles  of  religion  into  a  little  compass,  as  they 
may  very  easily,  they  say,  "  Here  is  all  that  is  neces,sary 
to  salvation.  And  therefore  since  in  that  way,  or  in  that 
church,  all  things  necessary  to  salvation  are  taught,  what 
need  is  there  of  any  more  1  why  should  not  we  come  over 
thither  1  or  why  should  we  separate  from  it  V  Methinks 
it  were  an  obvious  easy  thing  to  most  people  to  detect  the 
fallacy.  They  stale  what  is  objectively  nece.ssary  to  salva- 
tion, without  considering  the  condition  of  the  subject,  and 
what  is  necessary  for  that  subject.  That  is,  they  stale 
what  is  necessary  to  be  known  and  believed  in  order  to  our 
being  saved,  but  consider  not  what  is  ncces.sary  to  bring 
men  to  this  knowledge  and  belief  of  these  necessary  things, 
so  as  to  make  a  due  impression  of  them  upon  their  hearts.  If, 
for  instance,  you  were  to  prescribe  to  a  sick  languishing 
person  a  remedy  for  the  taking  off  his  distemper  :  would 
you  only  tell  him  of  such  and  such  good  substantial  food 
that  you  would  have  him  eat "!  and  would  you  then  think 
you  had  done  the  business  ?  Alas !  the  poor  man  is  sick  ; 
he  desires  nothing,  can  take  nothing,  can  digest  nothing, 
and  casts  up  all  you  give  him.  Why  then  do  you  talk  to 
him  of  such  things  as  will  make  wholesome  and  substantial 
food,  when  he  can  neither  receive  nor  retain  it  1  So  in 
like  manner  in  the  present  case  and  exigence  of  man,  con- 
sidered as  a  fallen  creature,  if  the  bare  proposal  of  the 
sundry  heads  of  religion,  necessary  to  be  Known  and  be- 
"  Preached  Septeml>er  13tb,  1676. 


lieved,  were  sufficient;  then  to  have  a  sermon  once  in  a 
man's  life-time  might  do  the  business  ;  or  a  mere  system 
ol  the  principal  parts  of  the  Christian  religion  would  do 
what  it  is  urged  for,  and  answer  the  exigence  of  the  case. 
This  I  say,  were  a  thing  easily  to  be  granted,  if  it  were 
really  so  with  men,  that  a  doctrine  would  be  understood 
as  .soon  as  proposed,  and  received  when  understood,  and 
so  beget  its  due  and  proper  impression  upon  the  hearts  ot 
men.  But  truly  the  case  is  manifestly  o'herwise,  since 
man  is  fallen  into  so  depraved  a  state.  And  to  talk  thus, 
is  to  .'-peak  of  a  scheme  of  divinity  suitable  only  to  inno- 
cent men  m  paradise  ;  when  no  more  was  needful  to  be 
done  than  barely  to  propound  things  with  respect  to  the 
clearness  of  the  understanding,  the  rectitude  ol'  the  will, 
the  agreeablene.ss  of  the  powers  one  to  another,  tog  ther 
with  the  truth  and  goodness  of  their  objects.  But  To  say 
that  this  is  all  that  is  requisite,  that  there  is  enough  held 
forth  or  laid  before  men,  the  knowledge  and  belief  ol  which 
is  sufficient  to  save  them,  is  just  as  if  one  should  say,  that 
such  and  such  things  proposed  to  a  sick  man  would  do 
him  good  if  he  were  not  sick.  So  in  like  manner  this  way 
of  propounding  the  Go.spel  would  serve  the  turn  for  men,  if 
they  were  such  as  when  they  were  at  first  created.  Indeed 
it  were  no  Gospel,  if  it  were  only  enough  to  save  men 
from  sin,  who  as  yet  were  no  sinners.  The  very  notion 
implies  a  contradiction.  For  dolh  not  the  same  sin  which 
makes  them  stand  in  need  of  a  Gospel  for  the  reconciling 
them  to  God,  disafl^ect  at  the  same  time  their  hearts  unto 
God,  and  make  them  unwilling  to  close  with  him  1  There- 
fore they  need  to  have  precept  upon  precept,  and  line  upon 
line;  here  a  little,  and  ihere  a  little.  And  they  thai  preach 
the  Gospel  to  men,  are  urged  "to  be  instant  in  sea.son  and 
out  of  season,  to  admonish,  exhort,  reprove  ;"  (2  Tim.  iv. 
2.)  and  all  little  enough,  indeed  all  too  liltle. 

Surely  then  there  is  somewhat  else  to  be  considered  in 
the  matter.  When  we  consider  what  is  objectively 
necessary,  it  is  also  to  be  considered  what  will  bring  men 
to  believe  these  neces,sary  ihiiigs.  And  in  order  to  that 
there  is  need  of  their  being  frequently  inculcated,  inasmuch 
as  things  that  are  seen  are  more  the  objects  of  our  love, 
than  the  things  which  are  not  seen;  and  what  we  ought 
to  set  our  hearts  most  upon,  are  out  of  sight.  God  him- 
self is  the  great  Object  men  are  to  be  directed  to,  and  to 
whom  they  must  be  united,  or  they  are  lost.  He  is  in- 
visible, and  they  are  apt,  as  you  have  heard  again  and 
again,  to  mind  nothing  but  what  is  seen.  Therefore  it  is  a 
strange  unapprehensireness  of  the  real  state  and  condition 
of  mankind,  which  those  are  guilty  of,  who  decry  preach- 
ing as  a  needless  thing.  Surely  they  that  do  .so,  have  little 
studied  the  nature  of  man  ! — There  are  several  other  things 
that  remain  to  be  spoken  to,  which  I  cannot  insist  upon  at 
this  time. 


SERMON  IV.' 

We  have  gone  through  the  first  part  of  my  design  from 
these  words,  which  was  to  show,  that  men  are  less  apt  or 
disposed  to  the  exercise  of  love  to  God  than  to  one  another. 
And  we  have  made  some  progress  in  the  applicaiion,  by 
wav  of  inference ;  and  therein  have  endeavoured  to  show, 
—that  the  indisposition  of  man  to  the  love  of  God  is  a 
proof  of  his  being  in  a  lapsed  and  very  degenerate  condition 
— that  this  degeneracy  must  consist  principally  in  the  de- 
pression of  the  mind  and  its  intellectual  powers — that  more 
especially  man  is  prejudiced  by  the  lapse  or  fall  with  re- 
spect to  his  inclinations  towards  God — that  in  con.sequence 
of  this,  he  must  needs  be  at  a  great  distance  from  true  bless- 
edness, which  is  inseparably  connected  with  the  love  of 
God — and  in  the  next  place,  it  is  further  inferred,  that  Ihere 
is  great  occasion  for  frequent  Gospel  preaching,  which  is 
the  method  instituted  by  Christ  for  restoring  and  reviving 
love  to  God  in  the  soulsof  men.  But  though  this  is  ncces.sary, 
yet  we  are  also  to  know  that  it  is  not  sufficient ;  for  all 
the  preaching  in  the  world  cannot  alone  make  the  sensual 
heart  of  man  to  love  God.  And  therefore  we  proceed  to 
infer  further, 


Serm.  IV. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


659 


6.  That  since  men  are  so  very  unapt  to  love  God,  and 
for  this  reason,  because  they  see  him  not;  there  is  great 
need  of  the  communication  and  influence  of  that  glorious 
■ind  mighty  Spirit  of  life  to  relieve  him  in  this  sad  extre- 
mity and  distress.  For  surely  it  is  a  very  distressed  case, 
that  man  cannot  love  his  own  Maker,  the  A^uthor  of  his 
life  and  being,  him  in  whom  is  his  eternal  hope,  and  all 
because  he  cannot  see  him.  It  is  a  case  that  calls  for  a 
very  great  and  powerful  hand  to  redress;  and  no  other 
hand  is  proportionable  to  the  exigence  thereof.  Though 
he  works  by  means,  and  even  by  that  of  the  Gospel  reve- 
lation, yet  it  doth  not  follow  that  the  means  will  do  the 
business  alone ;  but  the  contrary  follows,  that  because 
they  are  means,  therefore  there  must  be  an  agent,  and  an 
efficient  to  use  them,  and  one  proportionable  to  the  work 
of  forming  and  disposing  the  spirits  of  men  towards  God, 
that  they  may  be  capable  of  his  love,  and  admit  it  into 
their  hearts  so  as  to  rule  and  govern  there.  And  what  can 
do  this  but  the  Spirit  of  God  1  What  else  is  it  that  can 
awaken  and  rouse  the  dull,  sluggish,  drowsy  spirits  of 
men  t  What  else,  I  say,  can  quicken,  purify,  and  refine 
spirits  lost  in  pleasure  and  sense  1  The  way  of  bringing 
any  .soul  to  love  God,  is  to  give  it  the  spirit  of  love.  There 
is  no  other  way  of  doing  it.  Now  the  apostle  says,  that 
"God  hath  given  to  us  notthe.spiritof  fear  ;  but  of  power, 
and  of  love,  and  of  a  sound  mind,"  2  Tim.  i.  7.  One  and 
the  same  Spirit  is  all  these  at  once.  And  till  that  Spirit  is 
given  us,  there  is  nothing  but  enmity  and  disaffection 
towards  God  ;  there  is  nothing  but  feebleness  and  imno- 
tence,  as  to  any  thing  that  is  good;  there  is  nothing  but 
distemperature  and  diseasedness  in  man,  which  have 
pierced  him  to  the  very  heart.  This  Spirit  therefore,  in 
reference  to  the.se  several  exigencies,  is  a  Spirit  of  love,  of 
power,  and  of  a  sound  mind.  That  same  Spirit  that  makes 
the  soul  capable  now  of  doing  things  that  require  power; 
that  same  Spirit  that  rectifies  the  mind,  and  heals  it  of 
those  distempers  under  which  it  was  wasting  and  con- 
suming before,  is  a  spirit  or  love.  It  is  said  to  he  a 
Spirit  given,  a  Spirit  superadded  to  our  own,  a  Spirit  that 
we  had  not  before.  Indeed  it  must  be  some  other  spirit 
than  ours,  which  must  render  us  capable  of  loving  God. 

You  know,  that  the  apostle,  recounting  the  several  fruils 
of  the  Spirit,  (as  he  had  done  those  of  the  flesh  before,)  sets 
this  of  love  in  the  front  of  them.  "  The  fruit  of  the  Spirit 
is  love,  joy,"  &c.  Gal.  v.  22.  And  after  telling  us,  that 
'■  eye  hath  not  seen,  nor  ear  heard,  neither  have  entered 
into  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him  ;"  (I  Cor.  ii.  9.)  he  tells  us  also  of 
a  Spirit  difl^erent  from  that  of  the  world,  the  Spirit  which 
is  of  God,  which  such  as  they  had  received.  "  We  have 
received,"  .saj^s  he,  "not  the  Spirit  of  the  world,  but  the 
Spirit  which  is  of  God,"  1  Cor.  ii.  12.  And  in  this  same 
chapter,  wherein  is  our  text,  you  have  the  apostle  John 
.speaking  to  this  very  case,  to  w'it,  the  impossibility  of  our 
seeing  God :  "  No  man  hath  seen  God  at  any  time.  If  we 
love  one  another,  God  dwellelh  in  us,  and  his  love  is  per- 
fected in  us.  Hereby  know  we  that  we  dwell  in  him  and 
he  in  us,  because  he  hath  given  us  of  his  Spirit,"  1  John 
iv.  12,  13.  Love  to  one  another  as  Christians  or  saints,  is 
also  a  fruit  of  that  same  blessed  Spirit.  And  if  there  be 
such  a  principle  of  love  within  us,  it  plainly  speaks  that 
God  dwells  in  us,  and  we  in  him,  and  that  he  hath  planted 
his  own  love  in  our  souls,  which  is  perfecting  there.  It 
is  manifest  now  that  he  hath  taken  possession  of  us,  and 
drawn  us  into  union  with  himself,  so  as  to  become  the 
great  Fountain  of  that  principle  of  love  in  us,  whereby  we 
are  capable  o(  loving  him,  and  loving  such  as  are  his  for 
his  sake.  ' 

And  because  the  act  of  the  heart  in  loving  supposes 
some  foregoing  act  of  the  mind  by  which  the  object  is  per- 
ceived to  be  lovely,  therefore  this  same  Spirit  is  elsewhere 
called  a  "Spirit  of  wisdom,  and  revelation,  in  the  k-now- 
ledge  of  him,"  (Ephes.  i.  17.)  whom  we  are  to  love.  The 
apostle  is  there  praying  earnestly  on  behalf  of  the  Ephe- 
sians,  thai  this  Spirit  might  be  given  them,  by  which  they 
might  be  capable  of  knowing,  and  knowing  practically,  as 
'he  word  miyvaais  signifies,  and  of  coming  into  union  with 
that  blessed  One  that  is  known.  And  on  this  union  love 
hath  a  great  influence.  St.  John  savs,  "  We  know  the 
Son  of  God  is  come,  and  hath  given  lis  an  understanding 


that  we  may  know  him  that  is  true ;  and  we  are  in  him 
that  is  true,  even  in  his  Son  Jesus  Christ.  This  is  the 
true  God  and  eternal  life,"  1  John  v.  20.  The  understand- 
ing here  .spoken  of  is  .said  to  be  given  by  which  we  so 
come  to  know  God  in  Christ,  as  to  be  brought  into  union 
with  him  by  love :  it  is,  I  say,  a  given  thing,  men  have  it 
not  of  thera.selves. 

It  is  very  requisite,  and  therefore  I  so  long  in.sist  upon 
it,  that  we  understand  how  necessary  it  is,  that  there  be 
another  and  a  better  Spirit  than  our  own,  to  render  us 
capable  of  loving  God,  whom  we  have  not  seen  ;  for  other- 
wise we  shall  never  love  beyond  the  sight  of  our  own  eye. 
And  it  is  very  strange,  that  this  necessity,  since  the  case 
speaks  itself,  and  the  Holy  Scriptures  so  often  declare  it, 
should  be  no  more  understood.  If  there  be  no  such  neces- 
sity, what  IS  the  reason  we  are  taught  to  "  pray  for  the 
Spirit,"  (Malt.  vii.  9,  10,  11.)  as  starving  children  do  for 
bread  ?  That  we  are  bid  to  "  live  in  the  Spirit,"  (Gal.  v. 
25.)  "to  walk  in  the  Spirit,"  (Rom.  viii.  1.)  and  "  by  the 
Spiiit  to  mortify  the  deeds  of  the  flesh  1"  ver.  13.  And  are 
we  not  told,  that  we  must  "be  born  of  the  Spirit,  or  else 
we  shall  never  enter  into  the  kingdom  of  God  V  John  iii. 
3.  All  this  is  plain  language  one  would  think,  and  easy 
enough  to  be  understood  by  those  that  have  a  mind  to  it. 
But  it  is  very  observable,  that  those  notions  which  tend  to 
make  as  little  as  possible  of  the  depraviiy  and  corruption 
of  man's  nature,  to  magnify  beyond  measure  the  power  of 
man  in  his  fallen  slate,  to  depress  preaching,  and  to  make 
light  of  the  operations  of  Ihe  Holy  Ghost  upon  ihe  minds 
of  men,  are  all  of  a  sort,  all  of  a  piece.  These  are  notions 
tiiat  hang  upon  one  thread,  and  when  w'e  .see  wherein  they 
issue  and  terminate,  we  may  easily  discern  the  danger  of 
ihem;  and  into  how  great  hazard  Ihey  bring  the  eternal 
concerns  of  the  souls  of  those  men,  who  .sufler  themselves 
to  be  tainted  with  them.     We  again  further  infer, 

7.  That  the  work  of  regeneration  must  needs  stand  in 
very  great  part  in  the  implanting  and  sealing  in  the  souls 
of  men  such  principles,  as  may  direclly  tend  lo  control  the 
dictates  of  .sense,  and  in  opposition  to  it  rule  and  govern 
in  men.  The  infirmity  and  distemper  of  man's  nature 
easily  show,  wherein  Ihis  cure  and  renovation  must  con- 
sist. This  is  at  present  the  great  distemper  of  his  soul,  it 
cannot  love  but  where  it  can  .<:ee.  It  is  the  sight  of  the 
eye  that  carries  the  heart,  and  draweth  it  this  way  and  that 
way.  A  most  dreadful  distemper  this!  But  as  we  know 
the  distemper,  we  know  wherein  the  cure  must  consi.st. 
Regeneration  is  that  which  restores  (he  man  to  his  right 
mind,  and  sets  things  to  rights  again  with  him.  Though 
his  former  state  is  expressed  by  being  in  the  flesh,  he  is 
now  said  to  be  in  the  Spirit,  from  the  spiritual  frame  cre- 
ated in  him  by  the  great  work  of  regeneration.  Thus,  says 
Ihe  apostle,  "  Ye  are  not  in  the  flesh,  but  in  ihe  Spirit,  if 
so  be  that  the  Spirit  of  God  dw'ell  in  you,"  Rom.  viii.  9. 
And  Ihe  thing  produced  in  Ihe  work  of  regeneration  is 
called  spirit.  "  That  which  is  born  of  the  flesh  is  flesh, 
and  that  which  is  born  of  Ihe  Spirit  is  .spirit,"  John  iii.  6. 
While  man  is  in  flesh  he  is  capable  of  loving  nothing  but 
what  is  seen,  nothing  but  what  lo  his  senses  appears  amia- 
ble and  lovely.  Herein  therefore  stands  Ihe  work  of  re- 
generation, lo  lake  a  poor  sensual  creature,  a  mere  lump 
of  flesh,  and  lo  make  him  spiritual ;  and  then  it  is  he  he- 
comes  capable  of  loving  God.  There  must  be  a  new  cre- 
ation, and  right  principles  planted  in  ihe  mind,  lo  influ- 
ence the  heart,  and  to  direct  and  determine  souls  towards 
God,  from  whom  they  were  cut  off  and  so  dreadfully  alien- 
ated.    Again,  in  the 

8.  Place,  we  further  infer,  Ihat  the  power  by  which  it 
comes  to  pass  that  there  are  any  lovers  of  God  in  the  world, 
is  highly  lo  be  adored  and  magnified.  You  see  it  is  far 
more  dhfficult  to  love  God,  whom  we  see  not,  than  our 
brother  whom  we  do  see.  How  then  can  ihis  difticulty 
be  overcome,  unless  Divine  power  implant  this  principle 
of  love  ■?  We  ought  therefore  lo  make  the  representation 
of  that  power,  that  hath  wrought  this  work  in  us,  appear 
very  glorious  in  our  own  eyes,  that  so  with  reference  to 
ihis  matter  our  hearts  may  be  put  in  an  adoring  posture. 
Let  us  ihen  bless  and  adore  that  glorious  Being,  who  hath 
done  such  a  thing  as  this;  who  hath  madea.stupid  sensual 
heart,  which  could  never  rise  beyond  the  sphere  of  flesh, 
ascend  and  enlarge  itself,  and  fix  and  terminate  its  love 


660 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  IV. 


upon  the  blessed  God.  "  How  great  is  the  power"  (should 
one  say  thai  finds  it  thus)  "  which  halh  done  this  in  me  1 
to  make  a  clod  of  earth,  a  lump  of  clay ;  to  love  God ! 
This  is  as  great  a  thing  as  out  of  stones  to  raise  up  child- 
ren unto  Abraham."  In  reality  we  ought  not  lo  think 
little  or  meanly  of  this.     And  again, 

9.  We  may  further  infer,  that  the  life  of  Christians  in 
this  world  cannot  but  be  a  conflicling  life.  The  life  of  a 
Christian  as  such  must  be  influenced  throughout  by  the 
love  of  God.  He  is  to  act  according  to  the  direction  of 
St.  Jude,  "  Keep  yourselves  in  the  love  of  God,  looking  for 
the  mercy  of  our  Lord  Jesus  Christ  unto  eternal  life," 
ver.  21.  Is  this  the  business  of  a  Christian,  and  what 
must  be  his  very  life  to  live  in  the  love  of  God  all  along  ^ 
then  he  must  indeed  live  a  conflicting  life  all  his  days. 
That  is,  there  must  be  a  continual  conflict  kept  up  against 
imperious  sense,  and  its  dictates,  which  always  is  crying 
to  the  heart  of  man,  "  Love  what  is  seen,  what  you  per- 
ceive to  be  lovely:"  there  must,  I  say,  be  a  continual 
striving  in  the  heart  of  a  Christian  against  this  ;  since  he 
must  keep  up  a  continual  love  to  him  whom  he  cannot 
see,  to  him  who  is  far  above  out  of  sight. 

This  showeth,  that  they  who  know  not  what  a  continual 
striving  against  sense,  its  dictates,  and  inclinations,  means, 
are  yet  lo  learn  what  the  business  of  the  Christian  life  is. 
How  can  a  man  love  God  whom  he  seelh  not  t  When 
there  is  a  continual  diSicully,  there  must  be  a  continual 
striving  and  vigorous  endeavours  always  used.  Loving 
God  is  not  swimming  down  with  the  stream  of  nature,  it 
is  quite  anolher  thing.  And  agreeable  lo  this,  what  a 
strife  is  represented  all  along,  throughout  the  seventh  chap- 
ter of  the  epistle  to  ihe  Romans,  between  the  "law  of  the 
flesh,"  and  ihe  "law  of  the  mind;"  the  inclinations  of 
sensual  nature,  and  the  spiritual  dictates  and  prescriptions 
which  are  by  ihe  apostle  called  "Ihe  law  of  the  Spirit  of 
life  in  Christ  Jesus,"  Rom.  viii.  2.  which  doth  as  it  were 
repeal  and  abrogate  the  law  of  sin  and  death;  and  so  far 
as  it  obtains,  delivers  a  man  from  its  impositions  and  im- 
perious commands,  which  lead  to  death. 

It  is  highly  needful  for  us  to  state  our  own  case  to  our- 
selves, and  to  consider  what  we  are  like  to  meet  with  in 
our  Christian  course;  and  if  we  mean  to  persevere,  we 
must  resolve  upon  a  striving  conflicting  life  all  our  days, 
for  thus  it  must  be.  How  much  then  are  they  beside  the 
Christian  course,  who  know  not  what  it  is  to  strive  against 
any  inclination  of  their  own,  nor  to  oppose  the  earthly  ten- 
dencies of  their  own  spirits;  who  can  never  find  occasion 
to  contend  with  themselves;  who  espy  no  fault  in  the 
temper  of  their  own  spirits,  but  carry  the  matter  to  them- 
selves as  if  all  were  well ;  who  can  pass  a  whole  day 
with  no  rebukes  nor  checks,  when  their  hearts  have  run 
after  their  eyes  only  !  These  persons  perhaps  have  never 
minded,  never  loved  any  thing  better  than  what  came 
within  the  reach  of  their  senses,  or  could  be  seen  with  the 
eve:  and  yet  they  are  innocent  creatures  in  their  imagina- 
tion, and  think  they  have  no  cause  to  blame  themselves. 
But  let  us  not  be  deceived,  who  see  that  the  life  of  a 
Christian  must  be  a  continual  running  counter  to  a  man's 
own  eyes,  and  the  dictates  of  sense ;  since  these  prescribe 
to  a  man  to  love  only  what  he  .sees,  wherea,s  certainly  he 
is  no  Chri.stian  who  liveth  not  in  the  love  of  God  whom 
he  doth  not  see.     In  the 

Last  place,  we  further  infer,  that  the  proneness  of  men 
to  acquiesce  in  a  civil  deportment,  and  to  rest  in  the  mere 
formalities  of  religion,  hath  one  fixed  common  cause,  and 
that  is,  the  want  of  the  great  principle  of  love.  In  this  re- 
spect it  is  fit  that  we  should  consider  what  the  case  of  man 
is.  Men  are  very  apt  to  satisfy  themselves  with  a  fair  and 
unexceptionable  carriage  to  others,  or  at  most  with  a  little 
formality  in  the  duties  of  religion,  and  never  look  further; 
which  certainly  must  proceed  from  one  and  the  same 
cause,  namely,  the  want  of  love  to  God.  This,  I  say,  in 
the 

(1.)  Place,  is  the  reason  why  persons  are  so  prone  to 
acquiesce  in  a  fair  and  civil  deportment  towards  men.  It 
is  necessary  for  us  to  know  this,  that  so  the  danger  of  it 
may  be  more  carefully  avoided  and  deeply  dreaded.  What 
is  it  that  is  really  the  principle  of  duty  even  towards  menl 
Certainly  it  is  love.  This  is  ea.sy,  as  the  text  supposes, 
towards  men,  in  comparison  of  what  it  is  towards  God ; 


men  therefore  are  apt  to  take  up  with  what  they  find  most 
easy. 

•  The  slate  of  the  case  lieth  thus.  There  are  characters 
of  the  ancient  law,  which  God  at  the  creation  impressed 
upon  the  spirit  of  man  ;  Lex  non  scripta  sed  nata  ;  The 
law  not  ■wrilten,  but  burn  with  ks,  as  one  heathen  writer  ex- 
presses it,  or  the  Kii/jos  <pi<ni«}i,  natural  law,  as  another  hea- 
then writer  calls  it.  There  are,  I  say,  still  some  broken 
parts,  some  scattered  fragments,  some  dispersed  characters 
of  this  law,  which  was  by  our  Maker  put  into  our  very 
frame,  which  lie  discomposed  and  dispersed  here  and  there 
in  men,  whereof  some  refer  to  our  duty  towards  God,  and 
others  to  our  duty  towards  men.  Those  relating  to  men 
are  more  legible,  are  oftener  read,  and  come  more  fre- 
quently under  view.  For  how  much  more  prevalent  is 
this  sense  in  the  minds  of  men,  "  My  neighbour  is  not  to 
be  wronged  or  disobliged,"  than  this,  "God  is  not  lo  be 
forgotten,  neglected,  disobeyed  !"  Why,  the  matter  being 
so,  that  the  characters  representing  our  duty  to  men  are 
oftener  in  view,  and  so  more  frequently  furbished,  as  it 
were,  and  brightened,  than  those  which  express  our  duty 
to  God ;  being,  I  say,  more  frequently  reflected  upon,  they 
are  more  put  into  practice.  And  therefore  here  men  are 
apt  to  take  up,  saying,  "  I  do  that  which  is  ju.st,  honest, 
and  fair  before  men,  and  there  are  none  that  can  charge 
me  with  the  contrary."  And  so  they  think  their  case  is 
very  good. 

Indeed  there  are  several  things  concurring  to  make  such 
principles,  a.s  point  out  to  us  the  duties  we  owe  lo  man, 
more  influeniial  upon  practice.  As  for  instance,  men  have 
sensible  kindnesses  from  one  another,  which  work  upon 
ingenuity,  and  so  influence  to  a  suitable  behaviour  to  them 
that  show  such  kindnesses.  When  they  receive  a  kind- 
ness from  the  hand  of  a  man,  it  is  from  a  visible  hand. 
They  see  who  doth  them  good.  Though  there  is  a  thou- 
sand limes  more  good  done  them  by  the  invisible  God, 
but  his  invisible  hand  they  take  no  notice  of 

Again,  they  are  sensible  continually  of  their  need  of 
men.  All  persons  sensibly  find  they  need  some  other,  for 
they  cannot  live  alone.  They  are  not  only  obliged  to  a 
mutual  dependence  upon  one  another,  but  they  are  very 
sensible  ol  it ;  and  therefore  are  apt  to  carry  it  so  much 
Ihe  more  fairly  to  men,  as  those  who  stand  in  need  of  one 
another. 

Besides,  men  find  a  sensible  advantage  from  the  reputa- 
tion of  a  fair,  just,  and  honest  carriage  to  others.  "  If  I 
have  not  the  repute  of  being  a  person  kind,  goodnatured, 
and  well-humoured,  I  shall  have  no  friend  ;  nobody  will 
converse  with  me,  but  be  shy  of  me.  If  I  have  not  the 
reputation  of  being  a  just  man,  honest  and  square  in  all 
my  dealings,  I  shall  have  no  trade,  no  one  will  trust  me, 
every  one  will  be  afraid  to  have  lo  do  with  me."  These 
considerations  dispose  us  to  good  behaviour  towards  one 
anolher. 

Finally,  men  are  frequently  sensible  of  hurt  or  some 
great  inconveniences  accruing  to  them,  if  at  any  time  they 
misbehave  themselves  to  others.  They  that  are  morose 
and  churlish  do  often  fall  upon  tempers  as  cross-grained 
and  perverse  as  their  own,  and  so  meet  with  such  measure 
as  they  bring.  If  they  be  quarrelsome,  it  falls  out  some- 
times that  there  are  those  who  will  quarrel  with  them,  and 
will  not  take  an  aflront  at  their  hands.  And  though  there 
are  some  that  scorn  Ihe  tutorage  and  instruction  of  fear, 
which  should  govern  them  in  the  conduct  of  their  affairs; 
yet  many  others  are  more  prudent,  and  are  not  apt  lo  fol- 
low the  hurry  of  their  own  pride  and  inclinations.  They 
consider  how  much  it  concerns  them,  not  to  provoke  those 
who  will  right  themselves,  nor  to  injure  those  who  will  be 
sure  to  meet  with  them  one  time  or  other.  Yea,  those 
who  are  more  considerate  will  be  very  cautious  how  they 
make  anv  man  Iheir  enemy,  even  the  meanest ;  for  no  man 
is  so  mean  but  it  may  be  some  time  or  other  in  his  power 
to  do  him  a  shrewd  turn. 

Such  inducements  there  are,  I  say,  as  these,  unto  a  fair 
and  unexceptionable  deportment  towards  men,  whom  we 
see  and  converse  with  everv  day.  And  with  this  men  are 
inclined  to  take  up  their  rest;  coDtenting  and  satisfying 
themselves  with  this,  that  Ihey  carry  it  toothers,  so  as  that 
none  have  any  great  reason  lo  find  fault  with  them,  and 
thereupon  think  that  God  will  find  none  neither. 


Serm.  V. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


661 


(2.)  There  is  also  a  proneness  in  mankind,  as  we  ob- 
served, to  take  up  with  lormality  in  the  matters  of  religion. 
For  what  besides  formality  can  there  be  in  the  religion  of 
those  who  love  not  God  1  If  I  pretend  to  worship  him  and 
not  love  him,  though  I  spend  all  my  days  upon  my  knees, 
will  it  signify  any  thing  as  to  real  religion  1  But  because 
this  is  more  easy,  that  is,  bodily  exercise  than  that  of  love, 
or  an  inclination  of  mind  and  heart  to  God,  it  is  natural 
to  take  up  with  it  for  that  reason,  and  to  rest  there. 

The  Pharisees  among  the  Jews,  one  would  think,  should 
not  have  been  to  seek  where  religion  really  lay;  but,  alas ! 
where  did  they  place  theirs  1  In  ceremonial  sanctity,  in 
washing  their  hands  before  they  did  eat  bread,  in  cleansing 
their  cups  and  platters,  and  in  frequent  purifications  of 
themselves  ;  all  which  they  made  lobe  as  significant  things, 
as  the  instituted  rites  of  worship  by  God  himself  More- 
over they  were  very  exact  in  tithing  mint,  rue,  and  all  man- 
ner of  herbs,  while  in  the  mean  time  they  "passed  over 
judgment  and  the  love  of  God,"  Luke  xi.  42.  What  a 
strange  oversight  was  this !  that  the  Pharisees,  those  de- 
vout men,  those  zealous  pretenders  to  the  greatest  strict- 
ness in  the  observance  of  the  law  of  God,  as  well  as  to  the 
profoundest  knowledge  of  it,  even  beyond  all  other  men, 
should  be  guilty  of  such  an  oversight  as  to  pass  over  the 
sum  and  substance  of  it,  to  wit,  the  love  of  God  !  And  yet 
our  Saviour  speaks  of  it  as  their  common  character.  If 
then  the  Pharisees,  those  knowing  and  strict  men,  as  they 
would  be  thought  to  be,  were  in  such  an  error  as  this  so 
commonly,  we  may  well  conclude  that  the  spirits  of  men 
are  generally  prone  to  acquiesce  in  the  mere  externals  of 
religion,  and  to  take  up  with  the  outside  thereof  without 
ever  going  any  further.  They  think  their  case  is  well 
enough  with  God  if  now  .ind  then  they  bow  the  knee, 
compliment  him  in  duty,  and  put  on  some  face  and  show 
of  devotion  ;  while  in  the  mean  time  the  love  of  God  is  an 
unthought-of  thing.  So  that  how  many  must  say,  if  they 
would  speak  as  their  case  truly  is,  "  I  never  thought  that 
the  love  of  God  must  go  into  my  worship."  Since  then 
the  proneness  of  mankind  to  acquiesce  in  a  fair  and  civil 
deportment,  and  in  the  mere  formalities  of  religion,  pro- 
ceeds from  one  common,  fixed  cause,  to  wit,  the  want  of 
this  Divine  principle  of  love,  it  is  necessary  that  we  con- 
sider the  matter,  lest  we  ourselves  be  thus  dreadfully  im- 
posed upon. 

And  now  to  conclude  this  first  part  of  our  subject,  it 
appears  that  temptations  to  atheism  must  needs  find  great 
advantages  in  !he  temper  of  men's  spirits,  while  they  are 
so  depressed  and  overborne  by  sense.  For  its  e.ssence, 
particularly  of  practical  atheism,  consists  in  the  alienation 
of  the  heart  from  God.  And  how  easy  a  step  is  it  from 
hence  to  speculative  atheism,  when  a  man  has  lived  so 
long  "  witnout  God  {Wcat,  the  apostle's  phrase  is)  in  the 
world !"  Eph.  ii.  12.  For  if  he  do  not  love  God  whom  he 
hath  not  seen,  for  the  same  rea,son  he  will  not  fear  him  ; 
neither  hope  nor  rejoice  in  him  as  his  chief  good.  How 
obvious  is  it  for  such  a  man  to  entertain  such  a  thought  as 
this  1  "  Is  it  not  as  good  to  say,  there  is  no  God,  or  I  will 
own  none ;  as  to  say,  there  is  no  one  that  I  will  love  or 
fear,  nor  anyone  with  the  thoughts  of  whom  my  heart  is 
at  any  time'afliected'!" 

Let  us  therefore  hence  lake  occasion  to  admire  the  pa- 
tience, and  much  more  the  bounty,  of  God  towards  his 
revolted  creatures  in  this  world.  How  wonderful  is  it  that 
he  spares  and  maintains  them  also!  that  he  should  make 
constant  provision  for  such  as  put  the  highest  affronts  and 
indignities  upon  him,  by  loving  and  preferring  his  own 
dust,  before  him  who  formed  it  into  what  it  is;  by  exalting 
the  work  of  his  hands  above  him  ;  and  finally,  by  profusely 
bestowing  their  affections  on  the  creature,  but  none  upon 
God  the  great  Creator  of  all  I  Do  not  we  think  this  is  a 
thing  not  to  be  endured  1  and  do  not  we  wonder  that  it  is 
actually  endured,  and  that  men  are  permitted  from  age  to 
age,  to  continue  in  this  course,  and  are  suffered  by  ven- 
geance to  live,  when  the  whole  business  of  their  lives  is 
to  express  how  much  more  they  value  despicable  nothings, 
creatures  like  themselves,  than  the  great,  the  blessed,  and 
glorious  Lord  of  heaven  and  earth  I  Certainly  it  should  be 
often  our  business  to  set  ourselves  to  admire  the  sparing 
and  sustaining  mercy  which  God  ejcerciseth  towards  this 
*  PreactiedSeptumberailh,  1676. 

46 


world,  while  this  is  the  state  of  things  between  him  and 
apostate  men. 


SERMON  V/ 

We  have  hitherto  been  showing  you  from  these  words, 
That  men  are  less  apt  to  love  God  than  one  another,  prin- 
cipally for  this  reason,  because  God  is  not  the  object  of 
sight  as  men  are.     We  are  now  to  go  on  to  the 

Second  thing  observed  from  them,  namely.  That  we 
are  most  indispensably  obliged  to  the  exercise  of  this  duty, 
though  we  see  him  not,  and  therefore  notwithstanding  this 
excuse,  it  is  a  most  intolerable  thing  not  to  love  God. 

This  hath  its  manifest  ground  in  the  text,  and  doth  fun- 
damentally belong  to  the  apostle's  reasoning  in  this  phace. 
For  the  argument  or  medium  which  he  reasons  from  is 
this,  that  if  we  do  not  love  our  brother  whom  we  have 
seen,  then  we  cannot  so  much  as  love  God  whom  we  have 
not  seen.  By  which  he  endeavours  to  represent  how 
grievous  a  thing  it  would  be,  if  Christians  should  continue 
in  a  mutual  neglect  of  one  another.  Now  all  this  would 
fall  to  the  ground,  and  signify  nothing,  if  they  were  dis- 
engaged from  loving  God  upon  the  account  of  his  invisi- 
bility. But  the  apostle  takes  it  for  granted,  that  all  men 
must  esteem  it  a  most  horrid  thing  to  be  convicted  of  not 
loving  God  ;  otherwise  his  argument  would  be  altogether 
to  no  purpose.  For  it  might  have  been  replied  to  him, 
"  Though  we  be  convicted  of  this,  that  we  do  not  love  God, 
inasmuch  as  we  do  not  love  one  another,  yet  what  is  the 
inconvenience  of  such  a  neglect  1  We  grant  the  whole, 
but  what  are  the  ill  consequences  that  follow  upon  it  T' 
Now  the  apostle  doubts  not  but  they  would  see  the  conse- 
quences, and  that  every  man  must  needs  take  it  to  be  an 
intolerably  hateful  thing  to  pa.ss  for  one  that  is  no  lover  of 
God.  This  therefore  is  supposed  by  the  apostle  as  a  fun- 
damental circumstance  in  his  discourse — that  not  to  love 
God,  though  we  see  him  not,  is  a  most  horrid  hateful 
thing,  as  well  as  absolutely  inexcusable. 

Now  as  this  is  plainly  to  be  collected,  so  it  is  very  neces- 
sary to  be  insisted  upon.  For  as  it  is  apparent,  that  as  men 
commonly  do  not  love  God,  or  at  least  are  less  disposed  to 
it,  because  they  see  him  not;  so  they  are  very  apt  to  ex- 
cuse and  exempt  themselves  from  guilt  upon  this  account. 
"  Why  should  I  look  upon  it,"  says  one,  "  as  so  abomina- 
ble a  thing  not  to  live  in  the  exercise  of  love  to  God  ■!  He  is 
out  of  sight,  sure  he  expects  no  such  thing  from  us  who 
cannot  see  him,  and  who  live  at  so  gieat  a  distance  from 
him  !' — What  multiludes  are  there  who  can  wear  out  the 
whole  time  of  life,  and  never  charge  themselves  with  any 
fault  all  their  daj's  for  not  having  lived  in  the  love  of  God! 
As  if  the  old  heathenish  maxim  were  their  settled  notion, 
Qute  supra  nos,  nihil  ad  nos  ;  We  have  nothing  to  do  with 
what  is  so  far  above  vs. 

And  besides,  this  is  not  only  the  latent  sense  of  most  of 
that  which  lies  closely  wrapt  up  even  in  the  very  inwards 
of  their  souls,  to  wit,  that  they  have  little  to  do  with  God, 
and  need  not  concern  themselves  about  him ;  but  it  is  also 
what  many  have  the  confidence  to  speak  out,  and  to  de- 
clare in  plain  express  words.  It  is  very  notorious  that 
there  are  sundry  per.sons  in  the  world,  not  of  one  denomi- 
nation or  party  only  among  the  professors  of  the  Christian 
name,  who  are  not  afraid  to  avow  this  very  sense  Those 
who  have  made  it  their  concern  to  look  into  the  doctrines 
that  have  been  handed  about  in  the  Christian  world,  do 
well  know  whose  casuistical  dirinitv  this  is,  "  That  we 
are  not  obliged  to  love  God,  unless  it  be  once  or  twice  a 
year."  Or  as  some  have  presumed  to  say,  "  If  it  be  only 
once  in  a  man's  life-time  it  may  serve  the  turn,"  as  a 
worthy  person,  now  removed  from  us,  hath  largely 
shown  ;  as  also  what  the  morals  and  practical  divinity  of 
that  sort  of  men  are.  And  another*  of  quite  a  different 
strain,  who  hath  disciples  more  than  a  good  many  in  our 
time,  in  his  discourse  of  the  human  nature,  would  slily 
insinuate,  that  we  are  not  obliged  at  all  to  formal  direct 
acts  of  love  to  God,  from  this  very  passage  of  Scripture  in 
a  Hobbe«. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  V. 


•he'tteit  chapter  of  this  epistle,  This  is  the  love  of  God, 
.iiat  we  keep  his  commandmenis,  1  John  v.  3.  As  if  be- 
cause the  aposlle  would  there  include  all  the  external  e(- 
fects  virtually  in  the  principle,  it  was  therefore  fit  to  ex- 
clude the  principle  itself  by  the  external  effects.  Nor  in- 
deed was  there  ever  any  time  or  age  wherein  the  heart  and 

e  of  practical  religion  and  godliness  were  so  openly 
jtruck  at  as  in  our  days,  by  the  perverse  notions  of  some, 
and  the  scorns  of  others  :  as  if  it  were  thought  a  very  fea- 
sible thing  to  jeer  religion  out  of  the  world;  and  that  men 
ought  to  be  ashamed  to  profess  love  to  God,  because  they 
can  have  the  impudence  and  be  so  daring  as  to  laugh  at 
this  and  such  like  things. 

We  are  therefore  so  much  the  more  concerned  to  bestir 
ourselves,  and  to  look  more  narrowly  into  the  very  grounds 
and  bottom  of  our  own  practice  in  the  ways  of  religion. 
We  are  to  consider  whether  indeed  we  have  a  reason  to 
oblige  us  to  be  godly,  yea  or  no  ;  and  especially  is  it  incum- 
bent upon  us  to  defend  this  great  principle  and  summary 
of  all  godliness,  T/ie  love  of  God.  For  certainly  if  we 
must  yield  to  the  extinction  of  this  principle,  if  a  love  to 
God  may  be  banished  from  among  us,  we  turn  all  our  re- 
ligion into  nothing  el.se,  but  a  mere  piece  of  pageantry. 
How  vain  and  foolish,  how  absurd  and  ridiculous,  things 
were  the  forms  of  religion,  which  we  keep  up  from  time  to 
time,  supposing  this  great  radical  principle  was  to  have  no 
place  nor  exercise  among  us !  To  come  together,  and  make 
a  show  of  devotion  to  him  whom  we  do  not  love,  nor  think 
ourselves  obliged  to  love,  is  nothing  but  inconsistency  and 
contradiction.  And  those  who  came  on  such  terms,  as  oft 
as  they  undertake  to  worship  God,  must  needs  offer  nothing 
but  the  sacrifices  of  fools.  But  it  is  our  business  to  defend 
this  principle  ;  to  vindicate  it  against  every  thing  that  can 
be  alleged  asainst  it  by  those  who  would  excuse  them- 
selves from  the  obligation  to  this  duty,  from  their  not  seeing 
God.  And  that  we  may  the  more  fitly  prosecute  the  pre- 
sent design,  we  shall  endeavour  to  do  these  two  things. 

I.  To  show  the  vanity  and  impertinence  of  this  excuse 
for  not  loving  God,  to  wit,  our  not  seeing  him. 

II.  To  demonstrate  the  intolerable  heinousness  of  this 
sin  notwithstanding,  and  to  show  its  horrid  nature  though 
God  is  not  visible  to  us.  Because  persons  are  apt  upon  this 
ground  or  reason  either  totally  to  excuse  themselves,  as  if 
there  were  no  iniquiiy  at  all  in  it ;  as  there  are  multitudes 
of  people  who  can  pass  over  their  days  one  after  another, 
without  any  emotion  of  heart  to  love  towards  God  at  all: 
or  else  because  if  they  cannot  obtain  of  themselves  against 
the  clearest  light  to  believe  it  is  no  sin  ;  yet  they  would 
fein  have  it  to  be  only  a  peccadillo,  or  a  very  little  one. 
"  God,  say  they,  cannot  expect  much  love  from  those  who 
cannot  see  him!  or  that  such  beings  to  whom  he  is  invisi- 
ble should  mind  him  much,  or  concern  themselves  with 
him  from  day  to  day !"  Therefore  I  say,  we  shall  endea- 
vour both  to  show,  how  most  impertinently  this  is  alleged 
as  an  excuse  for  not  loving  God,  or  how  unreasonable  it 
is  to  infer  from  his  invisibility,  that  we  are  under  no  such 
obligation  :  and  after  that,  to  represent  to  you  the  hateful 
nature  of  the  sin:  or  to  show,  that  if  we  love  not  God,  it 
is  not  only  a  sin  notwithstanding  this  pretence,  but  a  most 
prodigious  and  horrid  one  too. 

I.  That  we  may  evince  to  you  the  vanity  of  this  excuse, 
or  the  impertinency  of  alleging  that  we  are  not  obliged  to 
love  God,  because  we  see  him  not,  there  are  these  two 
things  that  we  charge  this  excuse  with,  and  shall  labour  to 
make  out  concerning  it ;  to  wit,  that  it  is  both  invalid  and 
absurd.  It  is  invalid,  because  it  hath  nothing  in  it  which 
a  valid  excuse  ought  to  have.  And  it  is  monstrously  ab- 
surd, and  draws  most  intolerable  ill  consequences  after  it, 
if  such  an  excuse  should  he  admitted  in  such  a  case. 

1.  I  shall  show  the  insufficiency  of  this  excu.se,  or  that 
it  is  vain  and  hath  nothing  in  it  which  a  valid  excuse 
should  have.  "  We  do  not  see  God,  therefore  we  are  not 
concerned  to  love  him."  This  will  easily  be  made  out  to 
you  thus.  Whenever  any  thing  is  charged  upon  us  by  a 
law,  and  the  exception  lies  not  against  the  authority  of 
the  lawgiver,  but  only  the  matter  of  the  law  as  applied  to 
us,  no  excuse  can  be  valid  in  that  ca.se,  but  where  the  mat- 


ter brought  in  excuse  shall  be  able  to  prove  one  of  these 
two  things:  either  that  what  is  enjoined,  is  in  itself  im-         * 
possible  to  us,  or  at  least  that  it  is  unfit  and  unreasonable      I 
to  be  expected  from   us.     But  our  not  seeing  God  can      ^ 
never  infer  either  of  these.    It  neither  renders  our  loving 
him  impossible ;  nor  unfit  and  unreasonable,  supposing  it 
to  be  possible. 

(1.)  Our  not  seeing  God  doth  not  render  our  loving  him  ,; 
impossible.  This  it  is  needful  for  us  rightly  to  understand  M 
before  we  proceed  any  further.  The  thing  that  we  intend  m 
to  make  out  to  you  is,  not  that  it  is  po.ssible  to  us  to  love 
God  by  our  own  natural  power.  You  have  heard  already 
enough  to  the  contrary.  He  can  never  be  truly  loved  by 
us,  till  the  Spirit  of  love  is  given  us;  which  is  also  at  the 
same  time  a  Spirit  of  power,  and  of  a  sound  mind.  Till 
then,  I  say,  it  is  impossible  that  any  should  love  God. 
But  when  he  implants  this  principle  in  us,  he  doth  not 
therefore  render  himself  visible  to  our  bodily  eye,  which  is 
the  seeing  here  meant,  for  we  must  understand  the  word 
in  the  same  sense  in  both  parts  of  the  text.  All  that  we 
have  to  evince  then  is,  that  our  not  seeing  God  as  we  do 
our  brother,  does  not  make  it  impo.ssible  for  us  to  love 
him.  So  that  our  present  inquiry  is  not  concerning  the 
power,  that  gives  the  principle  of  love ;  but  only  concern- 
ing the  means  that  should  be  made  use  of,  in  order  to  the 
begetting  or  planting  that  principle.  Which  being  under- 
stood, the  several  considerations  following  will  plainly 
evince  to  us,  that  our  not  seeing  God  doth  not  render  it 
impossible  to  us  to  love  him. 

1st,  Consider  that  the  sight  of  our  eye  is  not  the  imme- 
diate cause  or  inducement  of  love  to  any  thing,  but  only 
a  means  to  beget  an  apprehension  in  our  minds  of  the 
loveliness  of  the  object.  And  then  it  is,  that  is,  upon  the 
perception  of  this  loveliness,  that  we  are  brought  to  love 
the  object  itself  For  after  the  sight  of  the  eye  there  must 
pass  in  the  mind  an  act  of  the  judgment  upon  the  object, 
before  we  can  be  brought  to  love  it;  otherwise  we  should 
love  or  hale  every  thing  that  we  see  promiscuously,  and 
not  distinguish  objects  of  love  from  objects  of  hatred.  It 
is  only  the  apprehension  of  the  mind,  even  in  reference  to 
objects  of  sight,  that  brings  us  to  love  them.  If  there  be 
any  other  means  of  begetting  an  apprehension  in  our  mind 
concerning  such  and  such  objects,  that  they  are  lovely  and 
fit  to  be  loved,  it  is  not  necessary  that  we  should  see  them 
with  our  eyes.     To  this  we  add, 

2dly,  There  are  other  sufficient  means  to  possess  our 
minds  with  an  apprehension  of  the  loveliness  of  an  object, 
and  more  especially  those  objects  that  are  never  liable  to 
the  sight  of  our  eye.  We  do  not  need  to  insist  much  on  so 
plain  a  case.  It  is  plain  that  there  are  sundry  ways,  by 
which  the  apprehension  of  the  loveliness  even  of  an  invi- 
sible object,  may  come  to  have  place  in  us;  invisible  at 
lea,st  so  far  as  to  be  out  of  the  reach  of  our  eye.  To  be  a 
little  particular  here  : 

There  is,  for  instance,  with  respect  to  the  unseen  God, 
naturally  a  divine  impression  upon  the  minds  of  men,  by 
which,  when  they  are  put  upon  reflection,  they  must  needs 
own  that  he  is  not  only  a  lovely,  but  the  most  lovely  and 
amiable  object,  and  has  the  best  right  to  claim  their  love. 
Whosoever  they  are  that  do  acknowledge  a  God,  b  must 
also  read  such  attributes  and  properties  of  the  being  of 
God  engraven  there,  importing  that  he  is  the  first  and  su- 
preme object  of  our  love.  No  one  that  acknowledgeth  a 
God,  but  presently  acknowledgeth  too,  that  he  is  good ; 
that  he  is  true ;  that  he  is  holy;  that  he  is  wi.se  ;  and  the 
like.  And  then  his  own  heart  must  tell  him,  whether  he 
will  or  no,  that  he  ought  to  be  loved  above  all. 

Again,  our  own  reasonings  from  the  manifest  visible 
effects  and  characters  of  Divine  wisdom,  and  power,  and 
goodness,  that  are  to  be  seen  every  where,  may  also  beget 
an  apprehension  or  judgment  in  us  that  he  should  and 
ought  to  be  loved.  Do  we  live  in  a  world  full  of  the  Divine 
glory,  that  arrayeth  and  clotheth  every  thing  we  can  cast 
our  eyes  upon  ;  and  do  we  want  ground  to  perceive,  that 
this  is  the  lovely  Object  that  ought  to  captivate  all  hearts, 
and  draw  into  a  closure  with  it.self  the  will  of  every  intel- 
ligent creature  ■?    Moreover, 


b  As  Epicurus  himself  confesseth  this  to  be  a  proleptic  notion,  that  pre-     there  is  a  God.    Sec  i 
vents  every  man's  reason,  so  as  ttiat  lie  needs  not  argue  the  matter  with  lam-     Chap.  2. 
»lf,  but  u  he  wilt  but  read  what  is  writtfin  in  his  own  soul,  must  read  tfial 


1  of  this  in  tlie  Author's  Living  Temple,  Part  I. 


Serm.  V. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


663 


The  express  testimony  of  the  Gospel  is  another  means 
more  apt  still  to  beget  this  apprehension  within  us,  that 
Grod  is  one  we  should  love,  and  whose  excellencies  do 
every  way  entitle  him,  with  a  most  indisputable  right,  to 
the  highest  degree  and  supremacy  of  our  love.  "  No  man 
hath  seen  God  at  any  time,"  John  i.  18.  What  then  %  Is 
it  therefore  impossible  that  he  should  be  loved  ?  Hath  not 
"his  only-begotten  Son,  who  was  in  the  bosom  of  the 
Father,  declared  or  revealed  him  V  Surely  he  halh  made 
.such  a  declaration  of  him,  given  such  a  prospect  and  view 
of  him  to  the  world,  as  that  every  one  who  will  believe  a 
Grod,  and  receive  his  report,  must  confess  him  to  be  the 
most  amiable  and  e-tcellenl  Being.  Here  all  hearts  ought 
to  meet  and  imite ;  and  this  ought  to  be  the  universal 
centre  of  love.  "  He  is  in  Christ  reconciling  the  world  to 
himself;"  (2Cor.  v.  19.)  giving  mankind  a  lovely  prospect 
of  himself  And  in  him,  who  is  Emmanuel,  God  with  us, 
he  is  ready  to  communicate  himself,  and  to  draw  souls  into 
union  with  him,  and  to  a  participation  of  his  own  likeness 
and  felicity.  Who  then  is  there  but  must  acknowledge, 
that  upon  this  representation  he  lays  a  just  claim  to  our 
highest  love  1    Finally, 

There  is  also  the  inward  revelation  of  the  Holy  Ghost, 
by  which  the  want  of  .seeing  God  is  abundantly  supplied. 
It  is  true,  this  Spirit  of  wisdom  and  revelation,  by  which 
we  come  to  the  practical  knowledge  of  God  so  as  to  love 
him,  is  but  the  portion  of  a  few.  But  it  is  in  the  mean 
time  the  great  fault  and  wickedness  of  every  one  who 
seeks  it  not,  values  it  not,  and  makes  it  not  his  business, 
with  an  earnest  and  restless  importunity,  to  sue  for  it  till 
it  is  obtained.  God  hath  given  no  man  any  cause  to  de- 
spair; but  if  he  seek  that  Spirit,  by  which  he  may  be  so 
known  as  to  be  certainly  loved,  he  hath  given  him  ground 
to  hope  that  he  shall  have  tliat  knowledge  of  him,  which 
shall  be  eiBcacious  of  that  love.  God  has  given  no  ground 
to  any  to  despair,  or  fear  that  they  shall  seek  in  vain ;  but 
as  our  Saviour  says  in  this  very  case,  If  they  seek,  they 
shall  find,  for  he  is  more  ready  to  give  the  Holy  Spirit, 
than  parents  are  to  give  bread  rather  than  a  stone  to  their 
children.  Matt.  vii.  7 — 11.  And  now  that  there  are  .so 
many  ways  for  conveying  the  apprehension  into  the  mind, 
which  is  to  be  the  immediate  parent  of  love,  to  wit,  that 
this  object  is  most  amiable  ;  it  is  more  evident,  that  the 
not  seeing  God,  doth  not  render  it  impossible  for  him  to 
be  loved.     And  we  may  further  consider  to  this  purpose, 

3dly,  That  in  sundry  cases  besides,  other  means  than 
sight,  do  suffice  to  convey  such  apprehensions  into  the 
mind,  as  to  excite  and  raise  proportionable  affections  in 
the  soul.  Then  why  should  it  not  be  so  in  this  case  ■?  For 
what  can  any  man  say  why  he  ought  not  to  be  moved  by 
such  apprehensions  concerning  God,  as  are  by  other  mean's 
brought  into  his  mind  than  by  sight  1  What !  do  you  love 
nothing,  do  you  never  find  'your  hearts  taken  with  any 
thing,  but  that  which  your  eyes  have  seen  1  Is  it  an  impos- 
sible thing,  or  what  your  ears  never  heaid  of,  for  a  person 
to  love  only  upon  report,  as  being  informed  of  such  and 
such  excellencies  and  perfections  in  the  object  1  Have  not 
many  been  taken  with  the  description  of  a  country  they 
have  not  seen  1  Or  do  we  think  it  impossible  for  a  blincl 
man  to  love  his  children,  his  wife,  his  friend?  Do  we 
imagine  that  such  persons,  because  they  can  see  nothing, 
can  therefore  love  nothing  1  Do  you  not  love  your  life  i 
You  cannot  see  that,  but  onlv  in  the  effects  ;  and  in  the 
effects  also  you  may  see  the  blessed  God  himself,  who  is 
the  life  of  your  life.  And  who  can  denv,  that  they  have 
notions  in  their  own  minds  of  things  that  are  altogether 
unliable  to  sight;  which,  if  they  will  but  ask  themselves 
the  question,  they  must  ackno'wledge  to  be  lovely,  and 
which  many  are  actually  brought  to  love.  For  instance 
the  notions  of  truth  ;  the  abstract  ideas  of  this,  and  that] 
and  the  other  virtue  ;  things  that  are  never  discoverable 
by  the  eye  ;  who  that  considers,  but  must  ack-nowledge  a 
loveliness  in  them?  And  how  many  in  fact  are  brought 
into  a  real  and  hearty  love  with  such  fair  and  orderly  con- 
textures of  truth,  when  they  see  things  do  well  cohere  and 
hang  together  1     The  ideas  of  justice,  fortitude,  humility, 

{)atience,  temperance  ;  how  many  are  there  that  do  really 
ove  and  admire  these  virtues,  though  they  only  perceive 
the  beauty  and  usefulness  of  them  by  the  mind  and  in 
their  effects  i.  ' 


So  then  it  is  no  impossible  thing  that  there  may  be  that 
apprehension  in  the  mind  concerning  God,  upon  which  he 
shall  be  confessed  to  be  lovely,  and  that  he  ought  to  be 
loved  though  he  is  never  to  be  seen.  The  case  is  the  same 
as  to  other  affections,  and  there  is  a  parity  of  reason  be- 
tween them.  If  it  were  impos,sible  to  love  any  thing  but 
what  one  sees,  we  are  proportionably  incapable  of  fearing, 
hating,  or  admiring  any  thing  but  what  we  see.  But  let 
any  one  ask  himself  the  question,  whether  he  is  not  many 
times  offended  at  the  mention  of  things  he  doth  not  see  ; 
and  whether  his  heart  is  not  really  afraid  of  things  as  yet 
invisible  ;  or  whether  he  hath  not  been  manv  times  raised 
into  an  admiration  of  sundry  things,  of  which  he  has  only 
heard  the  report.     And  again,  I  add  in  the  next  place, 

4lhly,  That  many  persons  have  lived  in  this  world  in 
bodies  of  flesh  as  we  do,  exercising  a  holy  love  to  God, 
notwithstanding  they  never  saw  him.  Therefore  it  is  no 
impossible  thing;  for  what  has  been,  may  be.  according 
to  the  old  maxim,  Qnod  fieri  potuit,  potest.  Do  we  think 
that  there  have  been  no  lovers  of  God  in  the  world,  who 
have  lived  in  bodies  and  depended  on  sense  as  we  do? 
God  knows  there  have  been  but  few,  in  any  time  or  age  of 
the  world  ;  yet  have  there  not  been  some  who  have  loved 
him,  and  have  not  loved  their  lives  unto  the  death  for  his 
sake?  What  professions  of  love,  what  raptures  of  phrase 
and  expression,  do  we  find  many  limes  in  Scriplure  from 
those  whose  hearts  were  full  of  a'nd  overflowed  with  love  ? 
When  the  fire  burned  within,  it  could  not  be  withheld 
from  flaming  out.  "  1  will  love  thee,  O  Lord,  my  strength," 
says  David ;  and  again,  "  I  love  the  Lord,"  that  is,  from 
my  very  bowels,  "  because  he  hath  heard  my  voice  and  my 
supplications,"  Psalm  xviii.  1.  cxvi.  1.  How  full  are  the 
Psalms  of  these  expressions!  and  we  must  suppose  the 
Psalmist  to  be  full  of  an  answerable  sense.  "  As  the  hart 
panleth  for  Ihe  water-brooks,  so  panteth  my  soul  after  ihee, 

0  God  !  My  soul  fainteth  for  God,  for  the  living  God ; 
when  shall  I  come  and  appear  before  God?"  xlii.  I,  2. 
"  How  amiable  are  thy  tabernacles,  O  Lord  of  Hosts?" 
Ixxxiv.  1.  "  One  thing  have  I  desired  of  the  Lord,  thai  will 

1  seek  afier ;  that  I  may  dwell  in  the  house  of  the  Lord 
all  the  days  of  my  life,  to  behold  the  beauty  of  the  1  ord, 
and  to  inquire  in  his  temple,"  xxvii.  4.  "  For  whom  have 
I  in  heaven  but  thee  ?  and  there  is  none  upon  earth  that  I 
desire  beside  thee,"  Ixxiii.  25. 

Such  expressions  as  these  verbal  ones,  and  some  sig- 
nificantly real  actions  and  .sufferings  on  Ihe  account  of 
love  to  God,  will  not  suffer  us  to  doubt  but  that  there  have 
been  true  lovers  of  God,  whatever  there  are  in  our  days. 
And  it  is  to  be  hoped,  that  there  are  some  even  now.  How- 
ever it  is  to  be  feared,  that  there  are  per.sons  in  the  world 
who  are  heartily  grieved,  and  vexed  at  the  very  heart,  that 
there  should  be  such  expressions  as  these  now  mentioned, 
in  those  writings  which  they  think  it  convenient  to  ac- 
knowledge as  divine.  For  if  they  did  not  think  thus,  how 
loudly  and  clamorously  would  David  and  those  who 
speak  such  words,  have  been  cried  out  upon  ;  and  perhaps 
be  charged  with  being  fanatics  and  enthusiasts,  as  much 
as  any  in  our  days  ! 

And  that  an  unseen  God  should  be  loved,  and  an  unseen 
Christ,  who  is  also  out  of  sight,  is  spoken  of  in  Scripture 
not  only  £is  the  true  character,  but  the  high  glory  of  Chris- 
tian believers.  "  Whom  having  not  seen,"  says  St.  Peler, 
"  ye  love;  in  whom,  though  now  ye  see  him  nol,  yet  be- 
lieving, ye  rejoice  with  joy  un.speakable  and  full  of  glory," 
1  Pet.  i.  8.  This  is  not  barely  affirmed,  concerning  these 
primitive  Christians,  but  spoken  of  them,  as  their  high 
praise  and  encomium ;  as  being  a  discovery  of  the  refined- 
ness,  excellency,  and  greatness  of  their  spirits,  who  could 
.so  far  lift  up  themselves  above  sense  and  sensible  things, 
as  to  place  iheir  highest  and  most  vigorous  love  upon  an 
unseen  object.  That  was  glorious  joy,  and  glorious  love, 
placed  upon  what  was  not  seen  ;  a  deserving  object,  at 
least  believed  to  be  such,  though  not  seen. 

And  so  it  is  we  know  that  the  blessed  God  becomes 
visible.  "  By  faith  Moses  endured,  as  seeing  him  who  is 
invisible,"  Heb.  xi.  27.  The  word  of  God  is  a  representa 
tion  of  himself,  and  makes  report  of  all  the  glorious  excel- 
lencies belonging  to  him.  Among  the  rest  this  is  his  pe- 
culiar and  distinguishing  attribute,  "  that  he  cannot  lie," 
Heb.  vi.  18.    His  truth  is  one  of  those  e.\cellencies;  there- 


6Ci 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  VI. 


forf  It  is  impossible  that  he  should  misrepresent  himself, 
or  Sly  that  he  is  other  than  he  is,  "For,"  as  the  apostle 
says,  "what  man  knoweth  the  things  of  a  man,  save  the 
spirit  of  man  which  is  in  him  1  even  so  the  things  of  God 
knoweth  no  man,  but  the  Spirit  of  God,"  1  Cor.  ii.  11.  He 
sure  can  best  tell  what  an  e.xcellent  and  glorious  Being  he 
is;  and  as  he  lias  told  us  he  is  such  a  one,  (which  it  was 
impossible  he  should  do  if  he  were  not  really  po.'isessed  of 
thosoe-xcellencies,)  then  there  is  all  the  reason  in  the  world 
to  aclfnowledge,  that  he  ought  to  be  loved  infinitely  above 
all.  And  this  hath  been  the  sense  of  many,  whose  practice 
also  hath  been  answerable  to  it ;  who  have  been  in  this 
woiM,  living  in  tabernacles  of  clay  and  earth  as  we  do. 
Therefore  it  follows,  that  it  is  no  impossible  thing  that 
God  should  be  loved,  though  he  be  not  seen.  And  sup- 
posing it  not  impossible,  then. 

In  the  next  place,  it  is  easy  to  be  proved  also,  that  it  is 
not  unfit  to  love  God,  for  that  reason.  Sundry  suggestions 
might  be  used  to  enforce  this,  and  afterwards  the  absurdi- 
ties of  this  excuse  might  also  be  brought  in  view.  Indeed 
I  have  had  it  most  in  my  eye,  to  expose  this  absurd  prin- 
ciple, that  men  have  no  need  to  concern  themselves  with 
things  unseen ;  I  would  fain,  I  say,  drive  it  out  of  the 
world.  And  if  men  would  but  examine  it  thoroughly,  it 
would  appear  to  them  monstrou.sly  absurd.  To  do  this, 
therefore,  and  set  it  before  their  eyes,  would  be  worth  our 
time,  and  shall  accordingly  be  done  hereafter 


SERMON  VI.* 


Upon  the  latter  part  of  the  text  lies  the  main  weight  of 
the  discourse  we  have  in  hand.  "  How  can  he  love  God 
whom  he  hath  not  seen  1"  In  which  it  is  plainly  implied, 
that  we  are  still  perpetually  bound  to  love  God,  notwith- 
standing his  being  invisible.  And  the  vehemence  of  the 
apostle's  expostulation  here,  implies  it  to  be  a  most  in- 
tolerable thing  not  to  do  so.  And  therefore  we  have 
observed. 

That  not  to  love  God  is  a  sin  most  horrid  and  heinous, 
notwithstanding  the  excuse  that  we  see  him  not.  Here  we 
proposed  in  the 

I.  Place,  to  show  the  vanity  and  impertinence  of  this 
excuse  ;  and  then, 

II.  To  demonstrate  the  heinousness  of  this  sin,  and  its 
horrid  nature. 

In  order  to  evince  the  impertinence  of  this  excuse,  there 
were  two  things  which  it  was  charged  with  ;  to  wit,  that 
it  has  nothing  which  a  valid  excuse  should  have ;  and  if  it 
could  be  admitted,  it  would  draw  the  worst  consequences 
after  it. 

1.  It  is  insufficient,  as  we  have  observed,  to  allege  this 
as  an  excuse  for  not  loving  God,  that  we  see  him  not;  be- 
cause it  is  not  for  this  reason  impossible,  nor  unfit,  that 
God  should  require  this  by  a  law." 

(1.)  It  is  not  impossible.  For  the  sight  of  our  eye  is 
not  the  immediate  cause  of  our  loving  any  thing,  but  only 
the  medium  by  which  the  mind  discerns  the  loveliness  of 
the  object.  For  there  are  other  means  besides  this  of  sight, 
to  possess  our  minds  with  the  love  of  certain  things.  And 
since  there  are  such  in  the  present  case,  which  lead  us  to 
the  love  of  God,  and  have  actually  led  others  to  it,  it  is 
therefore  possible  to  be  done,  and  is  by  no  means  an  im- 
proper thing  to  be  the  matter  of  a  law.  We  now  pro- 
ceed, 

(3.)  To  show  that  it  is  not  an  unreasonable  law ;  or,  ihat 
it  cannot  with  any  colour  be  pretended,  that  it  was  an  un- 
fit thing  that  God  should  lay  a  law  upon  men,  dwelling  in 
flesh  as  we  do,  obliging  them  to  love  an  invisible  being. 
We  shall  here  first  examine  what  can  be  pretended  from 
God's  invisibility,  to  make  it  unfit  to  oblige  men  by  a  law 


.         .      ,  ^.._  ._. 3  for  not  obeying 

the  law.  and  ttie  exception  is  not  against  liie  authority  of  the  law-giver,  but 
to  the  niatler  ol"  the  taw,  th.it  which  is  alleged  a?  a  valid  excuse,  must  be 
able  to  evince  one  of  these  two  things :  either  Ihat  the  thing  enjoined  by  this 
law,  is  impossible  to  them  on  whom  it  is  enjoined  ;  or  that  at  least,  though 
possible,  yet  it  is  untit,  and  therefore  unreasonable  to  be  imposed.    Neitlier 


to  love  him ;  and  then  lay  down  some  considerations  to 
evince  Ihat  it  is  most  reasonable  and  fit  that  men  should, 
notwilhstanding,  be  under  this  obligation. 

1st,  Let  us  examine  what  may  be  thought  of  as  a  pre- 
tence to  the  contrary,  or  alleged  against  the  obligation  of 
this  law.  Perhaps  some  may  object  against  it  after  this 
manner  :  "  That  admitting  what  hath  been  proved,  that  it 
is  no  impossible  thing  that  God  should  be  loved  by  men 
who  see  him  not ;  yet  it  doth  not  therefore  follow  that  it  is 
the  fit  matter  of  a  law.  Many  things  are  possible,  yet  very 
unfit  to  be  enjoined,  especially  those  things  which  are  un 
suitable  to  the  common  inclination  of  a  people.  The 
wisdom  of  law-givers  teacheth  them  to  study  the  temper  of 
their  subjects,  and  to  suit  their  laws  to  them  ;  and  it  would 
be  thought  very  unfit  and  improper  to  make  laws,  that 
should  cross  the  common  genius  of  the  people  ;  and  lo  urge 
the  observance  of  them.  But  now  the  dependance  that  we 
have  upon  sense,  cannot  but  infer  a  disinclination  to  the 
love  of  such  things  as  sight  cannot  reach,  nor  come  within 
the  sphere  and  cognizance  of  our  senses.  To  apply  this 
to  the  present  case.  Every  man,  by  consulting  himself, 
may  find  a  disinclination  in  his  own  heart  to  the  exercise 
of  love  to  God.  And  what !"  hereupon  may  the  sensualist 
.say,  "must  I  be  obliged  to  a  perpetual  war  with  myself! 
to  run  counter  to  all  my  most  natural  inclinations!  to 
neglect  the  things  which  my  own  eyes  tell  me  are  lovely; 
and  labour  to  love  an  invisible  being,  of  whom  I  have 
none  but  cloudy  thoughts,  a  very  faint  and  shadowy  idea  7 
Who  can  imagine  that  I  should  be  put  into  this  sensible 
world,  with  such  senses  suitable  thereunto,  as  I  find  about 
me ;  and  that  it  must  be  expected  from  me  that  I  must 
even  renounce  my  senses,  run  counter  to  my  very  eyes, 
abandon  the  things  which  so  presently  court  my  love,  and 
tell  me  so  feelingly  that  they  are  delightful  1  In  short,  that 
I  must  retire  from  substantial  good  which  I  know,  to  seek 
after  what  appears  to  me  as  a  dark  shadow!  and  which 
whether  there  be  any  thing  substantial  in  it,  I  know  not  1" 
Thus  may  the  man  devoted  to  sense  pretend  on  such 
grounds,  that  God  is  not  to  be  loved  by  such  as  we  who 
dwell  in  bodies  of  flesh,  and  have  so  much  dependance 
upon  the  things  of  sense.  Well !  let  us  examine  this  pre- 
tence a  little,  and  .see  whether  there  is  any  thing  in  it  to 
make  the  duty  of  loving  God  unfit  to  be  imposed  upon  us 
in  this  our  present  state.  And  there  are  several  things 
here  to  be  considered  in  reference  to  this  matter.     As, 

[1.]  If  we  would  have  this  inclination  to  signify  any 
thing  with  relation  to  the  fitness  or  unfitness  of  a  law  to 
be  imposed  upon  us,  we  ought  surely  to  examine  whether 
that  inclination  be  good  or  bad,  and  so  judge.  But  can 
there  be  a  worse  inclination  in  any  creature  than  to  disaf- 
fect  the  Author  and  Original  of  its  own  being!  And  by 
how  much  the  stronger  the  inclination  is  to  evil,  by  so 
much  the  greater  is  the  wickedness  likely  to  prove.  For 
do  not  we  think  every  one  more  wicked  as  he  is  the  more 
wickedly  inclined,  especially  when  he  indulges  his  wicked 
inclinaiions  !  Doih  not  his  evil  inclination,  I  say,  when 
indulged,  add  lo,  and  not  detract  from,  his  wickedness  ! 
If  one  be  found  to  have  killed  another,  the  great  thing  in- 
quired into,  is  the  inclination  indulged,  the  intention; 
whether  orno  it  was  through  malice  prepense.  If  he  did 
the  thing  without  the  design  of  ill  to  the  party,  without 
inclination  or  propensity  to  such  an  action,  he  is  looked 
upon  as  innocent.  An  unintended  fact  is  not  punishable 
as  a  crime.  Therefore  to  allege  inclination  in  this  case,  is 
but  to  excuse  one  wickedness  by  another. 

[2.]  Consider  what  would  become  of  this  world,  if  men 
were  to  be  ruled  only  by  their  own  inclination,  or  if  Ihat 
were  to  be  the  only  riile  by  which  all  laws  relating  to  them 
were  to  be  inea,sured.  What  a  dreadful  .state  would  you 
be  in,  if  it  were  permitted  to  any  man  to  rob,  murder,  rifle 
away  your  goods  and  destroy  your  lives,  only  because  he 
is  inclined  lo  it !  if  every  one  might  take  from  you  what 
he  would,  and  do  any  imaginable  mischief  to  you  or 
yours,  merely  because  he  hath  a  mind  to  it ! 


of  which  will  be  admitted.    It  is  indeed  impossibli 
the  reigning  power  of  sin,  and  while  they 
pound  impossibility ;  as  there 


considered  under 
.  ,„^j  ._ ._  _o  only  by  a  corn- 
compound  necessity,  by  which  a  thing  is 


^...„  ssarilv  (o  he,  while  it  is.    But  to  love  God  though  we  see  him  not, ._ 

not  a  simple  impossibility ;  for  then  it  were  impossible  that  he  should  be  loved 
by  any  one  at  all. 


Serm.  VI. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


665 


And  whereas  the  disaffection  to  God  is  very  common, 
and  rooted  and  confirmed  in  men  by  their  being  disused  to 
converse  with  things  above  the  reachof  their  senses,  (which 
might  tend  to  invite  their  hearts  and  attract  their  affec- 
tions,) how  horrid  a  thing  were  it  if  such  a  vicious  custom 
were  to  obtain  the  force  of  a  law !  or,  if  men  were  to  be 
allowed  to  do  so  and  so  wickedly,  only  because  they  have 
been  wont  so  to  do  !  if  the  oftener  the  swearer,  the  drunk- 
ard, the  fornicator,  and  the  murderer,  have  indulged  their 
respective  vices,  the  more  lawful  it  should  be  for  them  to 
continue  such  practices  !  if  men,  in  a  word,  should  be  so 
far  a  law  to  themselves,  as  to  be  permitted  to  do  whatso- 
ever they  have  been  used  to  do  I  or,  as  Seneca  says,  if  a 
rea.sonable  creature  should  go  like  a  sheep,  not  the  way  he 
ought,  but  that  which  he  has  been  used  to  :  what,  I  say, 
can  be  more  unreasonable  and  unfit  than  this  1 

[3.]  It  must  be  considered,  that  though  it  is  the  wisdom 
of  a  ruler  to  regard  the  inclinations  of  a  people  in  making 
laws,  yet  sure  there  must  be  a  distinction  made  between 
things  indifferent  and  things  necessary.  But  is  there  any 
thing  of  higher  and  more  absolute  necessity  than  the  love 
of  God,  though  we  see  him  not  t  Doth  not  our  experience 
tell  us,  that  we  stand  in  need  of  somewhat  that  we  do  not 
see,  in  order  to  the  continuance  of  our  being  1  much  more 
in  order  to  our  happiness.  If  you  had  nothing  but  what 
you  see  to  maintain  life,  do  you  think  it  were  possible  for 
you  to  live  another  moment  1  I  would  appeal  to  the  con- 
siderate reason  of  any  man,  whether  he  were  not  to  be 
thought  a  madman  that  should  say,  "  I  will  be  alive  the 
next  hour  V  Man  !  there  is  somewhat  invisible  and  un- 
seen that  is  the  continual  Sustainer  of  thy  life ;  "  in  whom 
we  all  live,  and  move,  and  have  our  being,"  Acts  xvii. 
28.  Our  own  experience  mu.st  convince  us  of  this,  that 
there  is  an  invisible  Being  which  hath  dominion  over  our 
■ives,  otherwise  every  man  could  measure  his  own  time. 
But  do  not  we  find  men  die  before  they  are  willing,  and 
when  they  would  lain  live  longer  1  Why,  it  is  somewhat 
unseen  that  imposes  this  necessity  upon  them,  "  Here 
thou  must  expire  !"  No  man  hath  power  over  the  spirit  to 
retain  it,  neither  hath  he  power  in  the  day  of  death,  Eccl. 
viii.  8. 

And  again,  is  it  at  all  necessary  to  us  to  be  happy  1  Our 
own  experience  tells  us  that  we  are  not  as  yet  happy  and 
satisfied.  And  common  experience  tells  all  the  world,  that 
all  the  things  they  can  see  and  set  their  eyes  upon,  can 
never  make  them  happy  in  this  world.  Ani  if  we  expect 
tc  be  happy  in  another,  when  will  our  eyes  lead  us  to  hea- 
ven ■?  when  will  sense,  inclination,  and  following  the  cus- 
toms of  this  world,  bring  us  to  blessedness  1  It  were  a 
dreadful  thing,  if  in  a  matter  of  so  absolute  necessity, 
custom  or  inclination  were  to  be  the  measure  of  the  law 
which  must  govern  us.     And  again, 

[4.]  I  add  in  the  next  place,  that  it  is  true  indeed  that 
rulers  do  consider  the  tempers  and  inclinations  of  a  people 
under  their  legislature.  And  there  is  good  reason  they 
should  do  so,  and  not  impose  unnecessarily  upon  the  peo- 
ple, things  of  mere  indifferency,  and  so  run  the  hazard  of 
urging  them  into  tumults  about  matters  of  very  little  con- 
sequence. But  sure  there  is  no  such  need  or  reason  that 
the  great  Author  and  Lord  of  all  things  should  so  much 
concern  himself  what  the  inclinations  of  those  are  whom 
he  is  to  govern.  If  they  dislike  his  laws,  and  have  an  in- 
clination to  tumuliuate  or  rebel  against  him,  let  their  dis- 
like and  mclination  be  as  strong  as  it  will.  He  that  sitteth 
in  the  heavens  will  laugh,  and  have  them  in  derision; 
when  they  say.  Let  us  break  his  bands  asunder,  and  cast 
away  his  cords  from  us,  Psal.  ii.  3,  4. 

[5.]  There  is  a  very  great  difference  in  the  consideration 
of  laws  already  made,  and  of  laws  to  be  made.  This  law 
was  made  for  man  when  he  was  no  way  disinclined  to  the 
love  of  God.  It  is  a  law  as  ancient  as  his  being.  He  had 
it  as  soon  as  he  had  the  nature  of  man.  It  is  therefore  a 
part  of  the  law  of  nature,  and  one  of  the  most  deeply  fun- 
damental things  in  that  law  ;  for  it  is  made  the  sumtnary, 
and  wraps  up  all  laws  whatsoever  in  itself;  for  all  is  ful- 
filled in  love.  And  what !  was  it  reasonable  or  fit  that 
this  law,  so  suitable  at  first  to  the  nature  of  man,  should 
be  then  repealed,  when  he  thought  fit  to  break  and  violate 
it  1  That  were  a  strange  way  of  superseding  the  obliga- 
tion of  a  law,  that  as  soon  as  it  is  transgressed,  it  should 


oblige  no  longer  !  Then  may  any  subject  be  a  sovereign  ; 
since  there  would  be  no  need  of  any  thing  more  to  make 
a  law  cease  to  oblige  him,  than  for  him  to  disobey  it. 

[6.]  Consider  that  our  not  seeing  God  is  so  far  from 
having  a  necessary  tendency  to  preclude  the  love  of  him, 
that  if  things  were  with  men  as  they  should  be,  and  as 
they  have  been  with  some  in  the  world,  it  would  very 
much  promote  our  loving  him.  For  though  we  cannot 
see  him,  yet  we  see  many  things  that  are  great  arguments, 
and  should  be  powerful  inducements,  to  us  to  love  him. 
It  is  true  we  do  not  see  God  with  our  bodily  eyes,  but  we 
see  the  effects  of  his  wisdom,  his  goodness,  his  mercy, 
and  patience  every  where  ;  and  of  his  mighty  power  over 
all,  especially  over  those  who  are  for  God  and  lovers  ol 
him. 

If  we  take  a  view,  as  we  can  do  witli  these  eyes,  of  the 
beautiful  and  glorious  works  of  his  creation,  we  continual- 
ly behold  in  the  visible  things  that  are  made,  the  invisible 
power  and  Godhead,  (Rom.  i.  20.)  which  we  are  called 
upon  to  adore  and  love.  And  in  the  works  of  his  provi- 
dence and  the  ways  of  his  dispensations  towards  men, 
great  arguments  of  love  do  daily  occur.  And  into  what 
raptures  of  affection  do  we  find  holy  souls  transported 
even  by  the  help  of  their  own  eyes !  the  things  seen  repre- 
senting to  them  the  great  unseen  Object  of  love.  In  what 
an  ecstasy  do  we  find  David,  upon  the  view  of  the  beauty 
and  glory  of  this  creation  I  "  How  excellent  is  thy  name 
in  all  the  earth,  O  Lord  our  Lord,  who  hast  .set  thy  glory 
above  the  heavens  I"  'What  put  him  into  this  rapture  1 
The  sight  of  his  own  eyes.  He  beheld  "  the  heavens  the 
work  of  God's  hands,  the  moon  and  stars  which  he  had 
orilained  ;"  and  therefore  as  he  begins,  so  he  ends  the 
Psalm  in  a  transport ;  "  How  excellent  is  thy  name  in  all 
the  earth  !"  Psal.  viii.  And  thus  our  own  eyes  may  serve 
to  be  our  instructors,  and  prompt  us  to  the  love  of  him, 
the  great  Author  and  Original  of  all  that  glory  which  we 
find  every  where  diffused  in  this  world. 

The  viewing  God  also  in  the  ways  of  his  providence, 
how  hath  it  excited  the  love  of  holy  men  sometimes ! 
When  Moses  and  the  children  of  Israel  had  seen  that 
marvellous  work  of  the  sea  divided,  themselves  conducted 
and  brought  safe  through  it.  the  waters  made  a  wall  on 
the  right  hand  and  on  the  left,  and  their  enemies  dead  on 
the  sea-shore,  how  did  this  set  love  on  work  in  them  I  how 
is  the  blessed  God  adored  and  admired  upon  the  account 
of  what  their  eyes  had  .seen  of  him  !  "  Who,  say  they,  is  a 
God  like  unto  thee  t  Who  is  like  to  thee  among  the  gods, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders  1" 
Exod.  XV.  11.  And  after  the  people  of  God  had  seen  that 
great  salvation  wrought  that  we  find  recorded  in  the  fourth 
chapter  of  Judges,  what  a  mighty  raisedness  of  heart  do 
we  find  in  the  next  chapter,  all  shut  up  in  this.  "  So  let 
all  thine  enemies  perish,  O  Lord,  but  let  them  that  love 
him  be  as  the  .sun  when  he  goeth  forth  in  his  might,". 
Judg.  V.  31.  Here  was  love  set  on  work  and  raised  to  the 
height,  so  as  even  to  pour  out  blessmgs  upon  all  the  lovers 
of  God.  What  a  phrase  of  benediction  is  that,  "  Let  all 
that  love  him  be  as  the  sun  when  he  goeth  forth  in  his 
luight !"  which  proceeded  from  the  view  of  his  excellent 
greatness. 

So  that  this  pretence,  that  God  is  not  seen,  doth  not 
make  it  unreasonable  or  unfit  that  the  duty  of  love  to  him 
should  be  imposed  upon  men  by  his  law.  They  are  not 
for  this  reason  necessarily  disinclined  to  love  him,  and 
therefore  this  excuse  for  not  loving  him  is  neither  reason- 
able nor  fit,  nor  can  exempt  men  from  the  obligation,  as 
the  objection  supposes.     Let  us  then  see, 

2(llv,  What  can  be  alleged  to  prove,  that  the  love  of 
Grod  is  most  fit  and  reasonable  to  be  the  matter  of  a  stand- 
ing and  indispensable  law.  And  to  this  purpose,  in  order 
to  show  how  reasonable  this  is,  we  shall  only  note  in  gene- 
ral, that  if  any  should  object  against  the  fitness  of  loving 
God  on  this  ground,  because  he  is  not  seen,  and  aflirm 
that  for  this  reason  men  should  not  be  required  to  love 
him  ;  what  they  have  to  say  in  this  case,  if  it  signifies  any 
thing  to  the  purpose,  must  be  as  strong  an  objection  in  all 
cases  of  like  consideration,  and  must  at  last  come  to  this; 
that  it  is  unreasonable  and  unfit  that  men  should  be  effected 
with  any  thing  they  cannot  see.  But  the  falsehood  hereof, 
and  the  reasonableness  of  this  injunction  upon  men,  may 


666 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  VII. 


be  gathered  from  this  fourfold  consideration ;  to  wit,  that 
we  may  be  as  sure  of  the  objects  of  the  mind,  as  we  can 
be  of  the  objects  of  our  sight ;  that  those  of  the  former 
sort  are  generally  more  excellent ;  that  we  are  concerned 
in  them,  as  much  at  least,  and  in  many  of  them  infinitely 
more,  than  in  the  others  ;  and  finally,  that  what  can  only 
be  the  object  of  the  mind  may  be  more  intimately  present 
with  us,  than  those  things  which  are  the  objects  of  sense. 
And  if  we  can  make  out  all  these,  which  I  hope  we  may, 
then  it  must  be  concluded  that  God  is  so  much  the  more 
to  be  loved,  yea,  infinitely  more  than  any  thing  our  eye 
can  see  or  make  a  discovery  of 

[1.]  We  may  be  as  sure  of  the  real  existence  of  the  ob- 
jects of  our  mind,  as  we  can  be  of  any  objects  of  our  sight ; 
or  in  other  words,  we  may  be  as  certain  of  the  existence 
of  invisible  beings,  as  of 'visible  ones.  We  may  frame  a 
notion  of  their  existence  with  as  much  assurance;  and 
form  certain  conclusions  concerning  their  nature,  though 
they  are  invisible  to  the  bodily  eye.  We  may  especially 
be  most  sure  of  the  existence  of  God,  though  we  cannot 
see  him ;  more  indeed  than  we  can  be  generally  of  the 
existence  of  visible  things. 

Sometimes  the  objects  of  our  mind  and  sight  meet  in 
one,  there  is  somewhat  visible  and  somewhat  invisible.  As 
for  instance,  in  actions  thai  are  capable  of  moral  consider- 
ation, there  is  the  action  itself,  and  there  is  also  the  recti- 
tude or  irrectitude  of  that  action.  Now  here  is  at  once  an 
object  of  my  sight  and  of  my  mind  ;  and  I  may  be  as  cer- 
tain of  the  'one  as  of  the  other,  in  many  instances.  As, 
suppose  I  see  one  strike,  wound,  or  kill  an  innocent  per- 
son ;  or,  suppose  I  see  one  affront  a  magistrate,  injuriously 
or  barbarously  ;  here  1  have  the  object  of  my  eye  and  mind 
at  once.  That  the  action  was  done,  I  am  c'ertain,  for  I 
saw  the  stroke ;  and  I  am  no  less  sure  of  the  affront, 
though  that  be  an  object  of  the  mind.  As  soon  as  I  .see 
such  an  action  done,  do  not  I  apprehend  it  to  be  ill  done? 
Is  not  the  thing  which  my  mind  apprehends,  as  real  as  that 
which  mv  eyes  see  "i  Am'  I  not  as  sure  that  it  was  ill  done, 
as  that  the'  action  was  done  at  all  1  though  the  one  falls 
under  my  eye,  and  the  other  only  under  the  cognizance  of 
the  mind. 

Again,  if  we  look  no  further  than  ourselves,  our  own 
frame  and  composition,  we  may  be  as  certain  of  the  ex- 
istence of  what  we  see  not,  as' of  what  we  do  see.  We 
have  a  body.  We  are  sure  we  have  a  body,  for  we  can 
.see  it.  It  is  many  ways  the  object  of  our  senses,  or  the 
external  organs  that  are  planted  there.  But  we  cannot  see 
our  minds ;  yet  I  hope  we  are  nevertheless  sure  that  we 
have  minds.  We  are  as  certain  that  we  have  somewhat 
about  us  that  can  think,  can  understand,  as  we  are  that 
we  may  be  seen  and  felt.  I  go  not  about  to  determine  now 
what  it  is  that  thinks,  whether  material  or  not,  mortal  or 
not ;  but  every  man  that  will  consider,  is  as  sure  that  he 
has  a  mind  which  he  cannot  see,  as  that  he  has  a  body 
which  he  can  see. 

To  bring  this  matter  home  to  our  present  purpose  con- 
cerning the  Supreme  invisible  Being,  the  blessed  God.  It 
is  most  apparent  that  we  may  be  as  certain  of  his  exis- 
tence asof^anv  thing;  and  unspeakably  more  certain  of  his 
constant  existence,  than  we  can  be  of  any  being  whatso- 
ever. There  is  no  man  that  will  use  his  understanding, 
but  must  allow  this.  For,  suppose  an  object  of  sight  be- 
foie  me,  I  am  certain  that  it  doth  exist ;  for  I  see  it.  Now 
the  following  conclusion  may  be  as  certain  to  any  one  that 
considers,  to  wit,  something'is,  therefore  something  hath 
ever  been.  I  will  appeal  to  any  understanding  man,  whe- 
ther this  be  not  as  certain  as  the  other.  For  if  we  should 
suppose  a  time  when  nothing  ever  was,  when  nothing  ex- 
isted, anv  man's  understanding  must  tell  him,  it  was  im- 
possible that  any  thing  should  ever  have  been.  Suppose  a 
season  when  nothing  was,  and  then  was  it  possible  any 
thing  of  itself  should  arise  out  of  that  nothing,  when  there 
was  nothing  at  all  conceivable  1  that  a  thing  should  be 
before  it  was,  and  do  something  when  it  was  nothing  1 
Therefore  it  is  hence  most  necessarily  consequent,  that 
there  must  needs  be  some  original,  eternal  Being,  subsist- 
ing of  itself,  that  was  always.'and  never  began  to  be  ;  and 
therefore  was  necessarily,  and  so  can  never  cease  to  be.b 


Let  this  be  but  weighed,  and  let  any  sober  tmderstanding 
judge,  whether  this  conclusion  be  not  as  certain  as  the 
former.  That  is,  compare  these  two  conclusions  together, 
I  see  something,  therefore  something  is ;  and  this  also, 
something  is,  therefore  something  hath  fver  been,  some 
original  Being  that  alwaj's  was  of  itself,  and  could  not 
but  be.  A  man,  I  say,  feels  as  great  a  certainty  in  his 
own  mind  concerning  this,  as  concerning  the  other.  He 
must  renounce  his  understanding  as  much  in  one  case,  as 
his  eyes  in  the  other,  if  he  will  not  grant  this  to  be  certain, 
that  as  some  beings  now  exist,  there  has  been  always  an 
original,  self-existing  Being. 

And  then  supposing  the  existence  of  the  thing  already,  I 
may  form  as  certain  conclusions  concerning  the  attributes 
of  what  I  cannot  see,  as  of  that  which  I  can  see.  To  ap- 
ply this  also  to  the  invisible,  eternal  Being ;  look  to  any 
visible  thing,  and  your  eyes  can  tell  what  are  its  visible 
accidents.  I  look  upon  the  wall,  and  see  it  is  white.  I 
know  it  is  so,  because  I  see  it  is  so.  Cannot  I  as  certainly 
conclude  concerning  this  original,  eternal  Being,  that  he 
is  wise,  holy,  just,  and  powerful  1  I  know  that  there  is 
such  a  thing  as  wisdom,  and  justice,  goodness,  and  power, 
in  the  world.  I  know  that  these  things  are  not  nothing, 
and  that  they  did  not  come  out  of  nothing;  therefore  they 
must  needs  originally  belong  to  the  original  Being.  Is 
not  this  as  certain,  and  as  plain,  as  any  visible  accident  ol 
any  thing  is  to  a  man's  eye  1  Must  not  these  attributes  ne- 
cessarily first  be  in  God,  as  in  their  original  seat  and 
proper  subject  !  yea,  a  great  deal  more  certainly,  than  any 
kind  of  quality  we  can  suppo.se  to  be  lovely  in  the  creature 
can  agree  to  it ;  because,  as  for  the  original  Being,  that 
existed  of  itself;  and  therefore  is  necessarily  and  by  con- 
sequence eternally  and  invariably  whatever  it  is.  There- 
fore since  the.se  perfections  are  originally  in  God  liimself, 
or  derivations  from  him,  what  should  rationally  keep  a  man 
in  suspense,  when  by  the  intervention  of  his  mind  he 
sees  such  an  invisible  object,  but  that  he  should  fall  in 
love  with  that,  as  well  as  with  any  visible  object,  that  com- 
mends Itself  as  lovely  to  the  sight.  And  I  should  next 
add, 

[2.]  That  invisible  excellency  is  infinitely  greater  than 
any  visible  excellency  can  be.  As  there  is  a  reality  in 
unseen  things,  and  especially  in  this  invisible  object,  as 
much  as  in  any  thing  we  see  with  our  eyes ;  so  there  is 
generally  a  higher  excellency  in  invisible  objects,  than  in 
those  that  are  visible,  and  infinitely  more  in  this  than  in 
other  invisible  objects.  But  this  and  the  other  considera- 
tions I  cannot  reach  to  now. 


SERMON  VII.* 


The  second  head  of  discourse  which  we  are  still  npon 
is  this.  That  men  are  not  released  from  the  obligation  to 
love  God  though  he  be  invisible  ;  and  that  it  is  not  only  an 
evil,  but  a  most  horrid  and  intolerable  one  too,  not  to  lovp 
him,  notwithstanding  the  excuse  that  we  cannot  see  him. 
And  this,  as  we  observed,  you  have  from  the  plain  words 
of  the  text ;  inasmuch  as  all  the  force  of  the  apostle's  rea- 
sonin?  depends  upon  it.  For  he  is  endeavouring  to  evince 
how  unreasonable  it  is  we  should  not  love  one  another, 
because  upon  this  would  ensue  that  infernal  thing,  our 
not  loving  God  ;  rather  than  admit  which,  it  is  supposed 
that  men  would  admit  any  thing.  For  the  prosecution  of 
this  truth  we  propose  to  erince,  in  the  first  place,  that  this 
is  a  very  vain  excuse  ;  and  have  already  sho'mi  from 
many  considerations,  that  it  is  not  impo.ssible  to  love  God 
in  these  bodies  of  llesh,  wherein  we  have  such  a  depen- 
dance  on  the  senses  ;  neither  is  it  unreasonable  or  unfit 
it  should  be  enjoined  as  a  duty.  Against  the  contrary 
principle  we  have  designed  to  insist  on  sundry  considera- 
tions, and  have  observed  already  in  the 

[1.]  Place,  that  we  may  be  as  sure  of  the  existence  of 
many  invisible  beings,  especially  of  God,  as  we  are  of  any 
that  are  visible.  This  we  have' shown,  and  also  that  it  is 
»  Preached  Octoljer  4th,  1676. 


Sebm.  VII. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


667 


as  easy  to  form  conclusions  respecting  the  nature  of  the 
former,  as  it  is  of  the  latter.  Both  these  we  laboured  to 
evince  from  several  instances;  and  concluded  with  obser- 
ving to  this  effect,  that  since  all  perfections  are  originally 
in  God,  which  we  may  discern  by  the  intervention  of  the 
understanding,  therefore  it  is  as  reasonable  to  love  him,  as 
any  visible  object  how  lovely  soever ;  and  more  so  indeed, 
because  he  is  eternally  and  invariably  the  same.  For,  to 
add  something  further  on  this  head, 

I  see  and  converse  often  with  such  or  such  a  person, 
who  because  of  certain  amiable  qualities  that  I  discern  in 
him,  hath  attracted  and  drawn  my  love  ;  but  I  am  never 
sure  those  qualities  will  remain  in  him  always.  I  know 
not  whether  they  be  of  that  kind,  yea  or  no,  that  ihey  will 
remain.  But  I  most  certainly  know  that  he  will  not  al- 
ways remain  with  me  the  conversable  object  of  my  love. 
And  therefore  if  sense,  if  the  sight  of  what  is  lovely  m  him, 
be  the  only  grotmd  of  niy  love  to  him,  I  could  never  have 
loved  him  longer  than  my  eye  could  see  him.  For  as  soon 
as  he  is  gone  out  of  my  sight,  I  know  not  but  he  is  gone 
out  of  being,  out  of  the  world,  and  so  the  object  of  my 
love  may  be  quite  lost.  But  I  know  that  the  eternal  Being 
doih  exist  necessarily,  and  always.  It  is  impossible  that 
God  should  ever  not  exist,  or  ever  be  other  than  he  was  ; 
and  therefore  if  loveliness  and  amiableness  were  found 
there  at  any  time,  it  is  to  be  found  there  at  all  times  ;  with- 
out variableness  and  shadow  of  change,  yesterday  and  to- 
day the  same,  and  for  ever. 

And  now  upon  all  this,  since  it  is  very  plain  and  evi- 
dent, that  we  may  be  as  certain  concerning  what  we  see 
not,  as  concerning  what  we  do  see ;  as  sure  of  the  exist- 
ence of  invisible  as  of  visible  beings  ;  and  more  especially 
about  the  nature  and  existence  (as  far  as  concerns  us)  of 
the  blessed  invisible  God;  it  is  plain  that  Ihere  our  love 
ought  to  have  its  exercise,  as  much  as  any  where  else, 
supposing  such  excellencies  to  be  found  in  the  invisible 
things,  as  may  equally  recommend  the  object  to  our  love. 
Therefore  we  add, 

[2.]  That,  invisible  things  are  really  of  far  higher  excel- 
lency, than  those  which  are  visible.  As  the  things  that  we 
cannot  see  have  as  certain  a  reali'y  as  tho.se  that  we  can 
see;  so,  I  say,  they  are  of  higher  excellency;  and  this 
bles.sed  invisible  object  infinitely  more  excellent,  as  we 
must  acknowledge,  while  we  acknowledge  him  to  be  God. 
If  we  speak  of  such  things  as  lie  within  the  compass  of 
our  being,  how  plain  is  the  case  and  how  evident  the  in- 
ference !  Sure  the  invisible  world  must  needs  be  of  in- 
comparably greater  excellency  and  glory,  than  the  visi- 
ble world.  And  if  you  reduce  all  kinds  of  being  in  the 
whole  universe  to  these  two  ranks  and  orders,  visible  and 
invisible,  certainly  the  latter  must  be  unspeakably  more 
excellent. 

We  who  are  for  our  parts  set  in  the  confines  of  both 
worlds,  visible  and  invisible ;  we  in  whose  very  nature 
both  meet,  unite,  and  touch  one  another,  and  are  as  it 
were  comparted  together ;  we  who  are  of  a  nature  partly 
visible,  partly  invisible,  partly  flesh,  and  partly  spirit,  or 
as  the  language  of  Plato's  school  was,  N»s,  x'i,  mind  and 
dust  united  into  one  compound;  surelv  we  should  not  be 
partial  in  our  judgment  of  this  case.  Who  should  be  im- 
partial if  we  are  not,  who  are  set  as  a  middle  sort  of  crea- 
tures between  the  two  worlds,  and  so  are  capable  of  look- 
ing into  and  surveying  the  one  and  the  other. 

And  if  we  contemplate  both  even  in  ourselves,  methinks 
it  should  be  no  difficult  thing  with  us  to  determine  which 
is  of  greater  excellency,  this  bulk  of  flesh,  or  this  .spirit 
which  inhabits  it,  and  keeps  it  from  being  a  dead  lump,  a 
useless,  rotten,  putrid  carcass.  Yea,  if  we  should  suppose 
the  body  of  a  man  to  be  animated  by  some  inferior  vital 
principle  to  that  of  a  reasonable  .spirit,  yet  this  would  be 
the  more  excellent  part.  It  is  true,  we  should  then  have 
before  our  eyes  a  certain  sort  of  human  brute,  of  which 
kind  there  are  but  too  many  in  our  age,  at  least  that  live 
and  carry  it  as  such.  We  should,  in  short,  to  speak  plainly, 
have  somewhat  before  our  eyes  that  wore  the  mere  shape 
of  a  man,  and  could  hear,  and  see,  and  smell,  and  taste, 
and  move  to  and  fro  this  way  or  that,  and  mu.st  ere  long, 
after  a  few  turns  are  fetched  about,  turn  to  dust,  to  rotten- 
ness, and  corruption.  But  suppose  we  a  spirit  separately, 
such  as  is  wont  to  animate  a  human  body ;  here  we  have 


to  contemplate  something  that  can  think,  reason,  and  un- 
derstand ;  that  can  form  abstract  notions  of  things,  or  com- 
pare one  thing  with  another ;  something  that  can  reflect 
upon  ii.self  which  our  eye  cannot  do;  that  can  control  and 
correct  the  errors  of  sense;  that  can  run  through  the  vast 
compass  of  known  things  ;  is  capable  of  solving  problems 
and  difficult  questions;  of  laying  down  principles  and 
maxims  of  truth,  after  having  weighed  and  found  them 
firm,  so  as  that  they  may  pass  current ;  for  such  there  are 
which  pass  unquestionably  every  where  for  undoubted 
principles.  In  a  word,  we  have  here  a  kind  of  being  to 
contemplate,  that  is  capable  of  taking  up  what  lies  within 
the  compass  of  philosophy,  policy,  and  the  whole  human 
orb  of  learning;  of  being. instructed  in  all  the  great  mys- 
teries of  mechanical  skill  of  every  kind;  and  in  short, 
that  can  turn  itself  every  way;  andisof  a  nature  unperish- 
able  and  immortal,  not  liable  to  nor  capable  of  corruption, 
but  must  last  for  ever  and  always  endure.  Who  now 
would  make  any  difficulty  of  owning,  that  this  is  a  far  more 
excellent  thing  than  the  other;  this  spirit,  than  that  shape 
of  a  man  which  metely  lives  1  But  yet  even  this  mote  ex- 
cellent creature  which  we  have  been  supposing,  is  some- 
what diminished,  and  falls  beneath  a  brighter  order  of  be- 
ings, by  its  being  proportioned  to  a  human  body.  And 
upon  this  account  man  is  said  to  be  a  little  lower  than  the 
angels.  Psalm  viii.  5.  at  least  this  is  one  account  that  may 
be  given  of  this  passage;  for  it  is  a  diminution  of  the 
spirit  of  a  man,  that  it  is  proportioned  to  its  habitation,  the 
body.  But  then  consider  those  purely  intellectual  crea- 
tures, of  whom  we  know  not  how  to  form  a  notion  which 
shall  be  more  expressive  than  to  call  them  Intelligencies; 
inasmuch  as  they  are,  as  far  as  we  can  apprehend  them, 
beings  of  knowledge  and  light,  and  also  of  goodness  and 
love  proportioned  to  that  light  of  theirs;  what  can  match 
the  excellency  of  such  creatures  as  these,  among  the  whole 
sphere  of  visible  beings  1 

But  let  us  further  consider  how  vastly  numerous  that 
order  of  creatures  is,  as  we  may  very  well  suppose,  and 
partly  collect  from  intimations  of  Scripture,  where  they 
are  said  to  be  innumerable.  "  The  innumerable  company 
of  an?els,  and  the  spirits  of  just  men  made  perfect,'  Heb. 
xii.  22.  How  much  of  glory  and  excellency  must  then  be 
in  the  invisible  world,  beyond  what  we  can  possibly  con- 
ceive of  in  this  lower  visible  region  !  If  we  do  but  bethink 
ourselves  and  consider  what  a  mere  punctilio,  a  little  point, 
this  earth  is  in  which  we  dwell,  in  comparison  of  that  vast 
expanse  that  doth  surround  and  encompass  it  about ;  how 
unspeakably,  how  inconceivably  more  numerous  must  we 
suppo.se  the  inhabitants  to  be,  that  replenish  those  vast 
superior  regions  quite  out  of  sight,  than  those  which  in- 
habit and  replenish  this  point  of  earth!  How  vast,  I  say, 
must  we  suppose  the  invisible  world  to  be,  if  we  consider 
the  number  of  its  inhabitants  who  are  parts  of  God's  crea- 
tion, whom  we  have  reason  to  think  do  competently  re- 
plenish all  those  vast  regions  that  are,  when  our  eye  has 
gone  as  far  as  it  can,  far  more  exceeding  the  reach  of  our 
thoughts.  What  limits  can  we  set  to  the  creation  of  God 
in  our  most  enlarged  thoughts  1  Finite  we  must. suppose 
it  to  he  ;  but  alas,  we  are  never  capable  of  measuring  the 
bounds  !  And  we  have  reason  to  believe  it  is  every  where 
replenished  with  such  glorious  invisible  creatures  as  we 
speak  of,  in  comparison  of  whom  all  the  inhabitants  of  the 
earth,  that  ever  were  or  shall  be,  are  but  an  inconsidera- 
ble handful.  Are  we  not  then  to  think  that  the  invisible 
world  is  far  more  excellent  than  that  which  is  visible  t 

But  then  if  we  ascend  to  the  great  Author  of  all  things, 
the  blessed  invisible  object  that  we  are  concerned  to  speak 
about,  that  vast  profound  abyss  of  all  excellencies,  perfec- 
tion, and  glory,  how  much  more  must  we  conclude  there 
is  of  excellency  in  that  sort  of  being  in  general  which  is 
invisible,  than  in  that  which  is  visible  !  If  we  consider  him 
inhabiting  his  own  eternity,  if  we  consider  his  immensity 
who  was  before  all  time,  whom  "  heaven  and  the  heaven 
of  heavens  cannot  contain,"  (1  Kings  viii. 27  )  every  where 
existing,  and  never  not  existing;  in  whom  there  is  an  in- 
finite fulness,  a  rich  fountain  of  being,  life,  wisdom,  power, 
goodness,  and  holiness,  and  whaisncver  we  can  conceive 
under  the  notion  of  excellency  and  perfection  :  to  think  of 
such  a  being  that  was  every  where  before  all  time  was, 
and  continuing  to  be  the  same  when  time  shall  be  no  more, 


£68 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  Vll. 


where  no  worlds  are,  and  where  never  any  shall  be,  re- 
plenishing all  the  space  that  we  can  imagine,  and  that  we 
cannot  imagine,  all,  every  where,  and  eternally  full  of  be- 
ing, life,  and  glory  !  what  an  object  have  we  now  to  con- 
template, and  think  of  in  the  invisible  order  of  things ! 
And  what!  would  we  confine  all  excellency  as  well  as 
reality  to  this  little,  minute,  inconsiderable  earth  1  the 
things  that  sense  can  reach  untol  as  if  our  senses  were  to 
be  the  measure  of  all  excellency,  perfection,  and  reality, 
and  it  was  the  same  thing  for  any  thing  to  be  nothing,  or 
at  least  worth  nothing,  as  to  be  out  of  our  sight. 

How  unreasonable  were  such  an  imagination  as  this! 
And  indeed  well  might  we  be  ashamed,  and  cotmt  it  a  re- 
flection upon  our  profession  of  the  Christian  name,  that 
■we  may  so  often  read  pagans  discoursing  in  transports  of 
the  Intellectual  Pulchritude,  of  the  beauty  and  excel- 
lency of  mental  and  invisible  things;  while  our  hearts,  in 
the  mean  time,  are  taken  with  nothing  but  what  our  eyes 
can  reach  to  see,  or  our  senses  to  judge  of  With  what 
raptures  do  some  of  them  speak  of  the  first  pulchritude, 
and  the  self-pulchritude,  or  that  which  is  lovely  of  itself 
Plato  in  particular  calls  him,  "The  being  that  is  with  itself, 
always  agreein?  to  itself,  always  existing  uniformly,  never 
varying  from  itself,  and  lasting  always."  Thus  he  speaks 
of  the  first  ORiarNAL  Beauty,  meaning  the  great  object  that 
we  now  speak  of,  to  wit,  the  invisible  God.  But  what  a 
degeneracy  is  it  to  measure  the  objects  of  our  love  by  the 
sight  of  the  eye  I  whereas  there  is  nothing  fair  or  good,  as 
philosophers  speak,  but  what  hath  its  derivation  from  the 
first  pulchritude;  or  as  it  hath  a  kind  of  precarious  beauty 
and  comeliness  derived  to  it  from  him,  who  is  the  first  and 
original  Beamy.  If  then  we  seriously  bethink  ourselves 
of  this,  we  cannot  but  acknowledge  that  the  prime  object 
of  our  love  lies  among  the  invisible  things.  If  we  will 
but  use  our  thoughts,  we  must  say  thus;  this,  I  say,  must 
be  the  conclusion,  if  we  will  not  profess  brutality,  and  re- 
nounce our  humanity;  that  is,  deny  that  we  are  human 
and  reasonable  creatures. 

But  because  here  it  may  possibly  be  said,  "  That  admit- 
ting there  be  so  great  excellency  and  glory  in  the  invisible 
sort  of  beings,  yet  we  are  to  love  where  we  are  concerned; 
we  are  to  place  our  love  among  things  with  which  we  have 
to  do,  and  upon  which  we  have  dependance  ;  but  how 
little  can  we  have  to  do  with  things  invisible,  and  out  of 
our  sight !"     Therefore  I  add, 

[3.]  We  are  a  great  deal  more  concerned  about  invisi- 
ble than  visible  things.  They  are  of  much  more  import- 
ance to  us,  as  well  as  of  greater  excellency  considered  in 
themselves.  It  will  certainly  be  found  one  day,  that  faith, 
holiness,  humility,  meekness,  mortifiedness  to  this  world, 
a  mastery  over  insolent  and  brutish  passions,  tranquillity, 
peace,  and  composure  of  spirit,  those  great  ornaments  of 
the  hidden  man  of  the  heart,  are  of  unspeakably  more  con- 
cernment, than  all  the  things  of  the  visible  world  besides. 
These  are  of  greater  importance  to  our  present  comfort, 
and  to  our  future  and  eternal  well-being,  than  whatsoever 
our  senses  can  bring  to  our  notice.  But  the  invisible  God 
is  so  most  of  all,  who  is  infinitely  beyond  and  above  all. 

And  what!  will  any  pretend,  that  they  have  no  concern 
with  God,  because  they  cannot  see  him?  no  concern  with 
him,  "in  whom  we  live,  and  move,  nnd  have  our  being, 
and  in  whose  hand  our  breath  is,"  without  whom  we  can- 
not move  a  hand  or  lift  a  foot,  or  think  a  thought,  or  live  a 
moment?     Have  we  no  concern  with  himl  none  in  this 

E resent  state  1  Or  are  we  the  less  concerned  with  God, 
ecau.se  we  see  him  not?  May  we  not  be  convinced,  if  we 
will  allow  ourselves  to  think,  that  it  is  somewhat  invisible 
which  our  life  and  being  depend  upon  1  For  we  know  our- 
selves to  be  depending  beings.  We  do  know  and  feel,  yea 
our  own  thoughts  and  hearts  must  instruct  us  in  this,  that 
we  are  not  self-subsistent.  We  have  not  in  our  own  hands 
the  measure  of  our  time,  nor  the  command  of  our  own 
concernments.  We  find  ourselves  controlled  and  over- 
ruled in  many  things  every  day.  There  are  many  thou- 
sands of  things  that  we  would  have  otherwise,  if  we  could 
tell  how.  There  is  something  invisible  to  which  we  owe 
our  breath,  and  that  hath  dominion  over  us,  whether  we 
mind  it  or  not.  And  have  we  no  concern  with  that  being, 
which  hath  such  immediate  power  over  our  lives,  and  all 
our  comforts,  in  this  present  state  and  world  1     But  what 


talk  we  of  measuring  our  concernments  by  this  present 
state  1  Have  not  our  own  .souls  a  secret  consciousness  in 
them,  that  they  are  made  for  eternity  1  for  a  world  where 
they  are  to  be  perpetual  inhabitants,  after  a  little  short 
time  is  over  ^  And  have  we  not  therefore  now  in  this  life 
most  to  do  with  invisible  things,  especially  with  the  great 
invisible  Lord,  both  of  the  visible  and  invisible  creation  1 

We  should  soon  know  ourselves  to  be  most  concerned 
with  what  is  invisible,  and  most  of  all  with  God,  if  we 
would  but  imderstand  the  state  of  our  case.  We  know 
ourselves  to  be  creatures.  We  did  not  come  into  this  world 
of  our  own  choice,  or  by  our  own  contrivance.  We  made 
not  ourselves,  neither  was  it  the  object  of  our  choice, 
whether  we  would  be  of  this  or  that  rank  or  order  of  crea- 
tures ;  but  were  put  into  that  rank  of  beings  wherein  we 
are,  by  a  superior  and  higher  hand.  Yea,  considering  what 
sort  of  being  it  is  we  have,  and  what  a  nature  the  great 
Author  and  Parent  of  all  nature  hath  furnished  us  with, 
it  is  easy  for  us  by  a  little  reflection  to  come  to  this  know- 
ledge, that  we  are  not  what  he  made  us ;  that  we  are 
fallen  creatures  as  well  as  reasonable  ones;  that  we  have 
incurred  the  displeasure  of  him  that  made  us  ;  that  we  are 
absolutely  at  his  mercy ;  that  there  is  such  a  darlcness  and 
blindness  upon  our  minds  and  understandings,  and  such  a 
stupidity  and  death  possessing  our  very  souls,  that  can 
never  be  supposed  to  have  been  in  the  first  formation  of 
such  a  creature  by  the  hands  of  God.  Lastly,  we  may 
find,  that  we  are  become  impure  and  corrupt ;  that  there 
are  perverse  sinful  inclinations  and  affections,  which  we 
ourselves  cannot  but  disapprove  of,  and  di.sallow  upon  re- 
flection :  and  that  hereby  we  are  under  a  very  egregious 
guilt,  and  so  subject  to  wyath  and  eternal  punishment.  If 
we  would  but  allow  ourselves  to  consider  this  as  our  state, 
we  should  soon  know  that  we  have  more  to  do  with  the 
invisible  God,  than  with  all  the  world  of  visible  things. 
Yea  further,  how  amiable  would  he  appear  in  our  eyes,  if 
we  did  but  understand  ourselves!  if  we  would  but  take 
notice  what  dark,  blind  creatures  we  are,  how  would  it 
recommend  him  to  us,  who  is  represented  as  the  light  of 
our  eyes,  and  the  life  of  our  hearts!  In  a  word,  if  we 
would  but  consider  what  deformed  creatures  we  are,  how 
impure,  and,  alluding  to  the  expression  in  Job,  (Job  ix.  31.) 
so  plunged  in  the  ditch,  that  our  own  clothes  might  abhor 
us,  O  how  delectable  would  the  thoughts  of  him  be  !  how 
lovely  would  he  be  in  our  eyes  that  brings  such  overtures 
of  ptirificalion  to  us  !  I  will  sprinkle  clean  water  upon 
you,  and  ye  shall  be  clean  from  all  your  filthiness;  and 
from  all  j'our  idols  will  I  cleanse  you,  Ezek.xxxvi.  25.  And 
he  that  ofl^ers  this,  will  certainly  effect  it  in  all  those  who 
are  designed  for  a  blessed  commerce  with  him  for  ever,  in 
order  to  make  them  perfect  in  his  own  comeliness. 

Then  again,  if  we  consider  how  liable  we  are  to  his 
wrath,  how  fast  bound  with  the  cords  of  our  own  guilt, 
how  amiable  would  that  notion  and  name  of  God  be  to 
us,  which  was  proclaimed  to  Moses,  "  The  Lord,  the  Lord 
God,  merciful  and  gracious,  long-sufl^ering,  and  abundant 
in  goodness  and  truth,  keeping  mercy  for  thousands,  for- 
giving iniquity,  transgression,  and  sin,"  Exod.  xxxiv.  6,7. 
But  we  measure  things  by  the  sight  of  our  own  eye,  be- 
cause we  will  not  allow  oiirselves  to  take  any  cognizance 
of  the  true  state  of  our  own  case.  Whereas  if  we  did  but 
consider  the  matter,  and  give  ourselves  leave  to  think  and 
inquire,  we  should  know  there  are  things  which  concern 
us  un.speakably  more,  that  are  out  of  sight,  than  what  come 
under  our  view  day  by  day  ;  and  that  especially  we  are 
most  concerned  with  him  who  is  least  in  our  sight,  and 
most  remote  from  the  view  of  our  external  eye.  And  then 
add  to  all  this, 

[4.]  That  invisible  things  are  a  great  deal  more  capable 
of  being  intimate  to  us,  or  we  may  be  infinitely  more  con- 
versant with  them,  than  it  is  possible  for  us  to  be  with 
things  that  are  seen.  We  love  a  friend  whom  we  have 
often  seen ;  and  it  may  be,  the  oftener  we  have  seen  him 
the  more  we  love  him.  But  we  cannot  be  with  this 
friend  always.  The  dearest  friends  must  part.  We  can- 
not have  him  perpetuallv  in  our  bosom  to  converse  with  in 
a  friendly  manner.  A  great  manv  things  mu.st  concur  to  the 
entertainment  of  our  friends  with  delight,  and  to  converse 
with  them  with  pleasure.  For  instance,  they  must  be  in  a 
pleasant  humour,  and  at  leisure  for  converse.    We  many 


Serm.  VIII. 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


669 


limes  wait  for  visits,  and  they  are  not  given ;  or  vre  design 
them,  but  are  disappointed.  Messengers  may  be  sent  to 
this  or  that  place,  one  after  another ;  and  yet  two  friends, 
that  would  converse,  cEinnot  be  brought  together.  Be- 
sides, when  we  are  conversing  with  such  lower  objects  of 
our  love,  we  must  make  use  of  speech,  and  are  fain  to  em- 
ploy words,  those  necessary  but  imperfect  instruments,  or 
media  of  conversation.  But  we  cannot  convey  by  words 
our  full  and  clear  apprehensions  to  others,  so  as  to  let  them 
know  all  that  we  would  have  them  know.  And  most  of 
the  controversies  in  the  world,  about  matters  of  opinion  in 
religion,  do  arise  from  hence,  that  men  cannot  be  brought 
to  understand  one  another.  I  cannot  tell  how  to  make 
another  master  of  my  thoughts,  but  one  way  or  other  the 
notion  will  be  misrepresented,  and  so  not  he  so  distinctly 
clear  in  another's  mind,  as  it  doth  in  his  that  would  pro- 
pagate it.  But  if  we  could  this  way  infuse  into  them  a  full 
and  clear  knowledge  of  what  we  ourselves  do  intend,  yet 
we  cannot  thereby  infuse  a  living  sense,  nor  convey  the 
affections  that  are  in  our  own  bosoms  to  another  by 
words. 

But  how  intimately  conversant  may  we  be  with  the 
invisible  God,  and  that  blessed  Spirit  that  understands  not 
only  our  words,  but  our  sighs  and  groans,  and  the  living 
■sense  thereof  that  is  unutterable.  God  can  also  be  conver- 
sant with  us  whithersoever  we  go,  wheresoever  we  are,  so 
that  as  soon  as  we  are  minded  to  retire,  we  find  him  with 
us.  As  soon  as  we  retire  into  ourselves  with  a  design  to 
converse  inwardly  with  the  living  Gfld,  he  is  immediately 
present  with  us,  and  it  is  as  easy  to  converse  with  him  as 
with  our  own  thoughts.  As  soon  as  we  think,  so  soon  are 
we  with  God,  and  as  soon  is  he  with  us.  In  the  twinkling 
of  an  eye  we  find  him.  We  look  unto  him  and  are 
lightened.  Thus  with  a  cast  of  the  eye  the  soul  is  filled  ; 
it  finds  itself  replenished  with  a  divine  and  vital  light,  that 
diffuseth  the  sweetest  eind  most  pleasant  influences  and 
savours  through  the  soul. 

Surely  then,  what  is  invisible,  and  most  of  all  the  blessed 
God,  is  most  fit  for  our  converse ;  an  omnipresent  God, 
who  is  every  where  present  with  us  in  the  very  first  instant ; 
so  that  there  are  no  bodies,  or  other  circumscribing  circum- 
stances, to  withhold  and  divert  that  conmierce  between 
him  and  us;  but  he  is  with  us  in  our  walking  in  the  way, 
in  our  sitting  down  in  our  houses,  in  our  lying  down  in 
our  beds,  in  any  wilderness,  in  any  den  or  desert.  Certain- 
ly it  can  be  no  way  unfit,  that  he  should  be  chosen  for  our 
converse,  and  for  the  great  object  of  our  love,  though  we 
cannot  see  him.  Our  not  being  able  to  see  him  detracts 
nothing  from  the  reasonableness  of  placing  our  love  there, 
upon  all  these  accounts.  Therefore  the  pretence  for  our 
not  loving  God  because  he  is  invisible,  is  altogether 
insufficient,  and  carries  nothing  in  it  that  a  valid  excuse 
should  have  to  make  it  so.  I  should  now  proceed  to  show 
the  intolerable  absurdities  of  not  loving  God  because  he  is 
invisible ;  but  the  time  doth  not  give  me  leave  now  to 
speak  them. 


SERMON  Vni.' 


Having  in  the  three  last  discourses  shown  the  invalidity 
of  the  excuse  for  not  loving  God,  drawn  from  his  invisi- 
bility, we  now  proceed  in  the 

2.  Place,  To  evince  more  fully  the  obligation  we  are 
under  to  this  duty,  and  to  show  the  intolerable  absurdity 
of  this  excuse,  that  is,  of  pleading  that  we  do  not  love  God, 
only  because  we  cannot  see  him,«    For, 

(1.)  It  would  infer,  that  we  are  to  be  aflected  or  moved 
with  no  invisible  thing  whatsoever ;  or  that  nothing  but 
what  can  strike  our  senses  ought  to  touch  our  hearts. 
For  if  this  be  a  good  reason  in  the  present  case,  we  do  not 
love  God  because  we  cannot  see  him,  wheresoever  the  case 
is  alike,  the  reason  will  be  so  too ;  and  so  we  are  to  be 
moved  by  nothing  at  all,  but  what  is  to  be  seen.  No 
threatening  danger  then  is  to  be  feared  or  provided  against, 
and  no  distant  good  to  be  cared  for ;  and  so  our  gi%atest 
*  Preached  Octotier  nth,  167S. 


concernments,  that  should  urge  us  more  than  all  others, 
must  be  quite  thrown  aside.  Our  business  for  eternity 
and  another  world,  the  apprehensions  of  which,  men  can- 
not quite  abolish  out  of  their  minds,  must  all  stand  still ; 
and  we  live  at  such  a  rate  that  no  man  will  be  able  to  give 
a  tolerable  account  what  he  liveth  for,  or  what  his  business 
in  this  world  is.  For  it  is  altogether  inconceivable  for 
what  purpose  such  a  creature  as  man  is  should  be  here  in 
this  world,  furnished  with  so  much  higher  and  nobler 
faculties  than  the  brute  beasts,  and  yet  to  do  no  other  busi- 
ness but  what  they  might  do  as  well  as  we. 

(2.)  It  would  hence  be  consequent,  that  the  blessed  God 
would  be  everlastingly  excluded  our  love,  or  that  he  could 
never  be  loved  by  his  reasonable  intelligent  creature,  for 
an  eternal  reason ;  because  he  can  never  be  seen,  as  we 
see  our  brother  with  eyes  of  flesh.  None  of  us  in  this 
sense  can  ever  behold  God ;  and  if  this  reason  be  conclu- 
sive, to  all  eternity  he  must  be  excluded  our  love.  And 
so  it  may  be  affirmed  even  of  his  reasonable  creatures, 
"  None  do  love  him,  nor  ever  shall."    And  again, 

(3.)  According  to  this  way  of  reasoning,  God  would  lose 
his  interest  in  our  love  by  the  excellency  of  his  nature. 
And  how  monstrously  absurd  is  it,  that  by  how  much  the 
more  excellent  an  object  is,  so  much  the  less  it  should  be 
loved !  For  it  is  owing  to  the  excellency  of  his  nature  and 
being,  that  God  cannot  be  seen.  And  is  it  not  a  horrid 
consequence,  that  because  he  is  so  excellent  as  he  is, 
therefore  he  is  not  to  be  loved  1  Nothing  is  more  manifest, 
than  that  by  how  much  the  more  excellent  any  thing  is,  so 
much  the  more  it  is  remote  from  our  sight.  And  shall 
this  be  admitted  a  as  principle,  that  by  how  much  the  more 
excellent  any  thing  is,  the  less  it  shall  be  loved'?  Shall 
God  lose  his  interest  in  our  love,  merely  because  he  is  so 
excellent  and  perfect  as  he  is  1  or  shall  he  for  this  reason 
be  less  loved  than  visible  objects  are  1  Again, 

(4.)  All  commerce  would  hereupon  cease,  or  rather 
never  be,  between  the  blessed  God  and  his  intelligent 
creature,  at  least  all  intellectual  commerce  suitable  to 
such  a  creature.  For  if  this  were  a  good  reason.  He  is  not 
to  be  seen,  therefore  he  is  not  to  be  loved,  it  would  also 
follow,  that  he  is  not  to  be  trusted,  feared,  or  obeyed.  All 
which  would  infer,  that  God  hath  made  an  intelligent 
being  with  whom  he  can  converse  no  way  suitable  to  its 
nature,  than  which  nothing  can  be  thought  more  absurd. 
Further, 

(5.)  AH  differences  of  moral  good  and  evil,  in  such  a 
case,  would  be  quite  taken  away,  or  all  apprehensions  of 
them,  from  among  men.  For  the  rectitude  or  irrectitude 
of  actions  is  not  to  be  judged  of  nor  discerned  by  the  sight 
of  our  eye.  We  cannot  by  this  means  alone,  tell  whether 
this  or  that  thing  be  right  or  wrong.  And  this  by  conse- 
quence would  necessarily  render  mankind  incapable  oi 
being  governed  by  laws ;  because  the  reason  why  a  lau 
should  oblige,  doth  not  fall  under  any  man's  sight.  Tht 
decency  and  fitness  of  a  thing  the  eye  does  not  reach;  for 
to  discern  this  is  the  business  of  the  mind.  And  so  it 
would  be  left  altogether  impossible  for  any  one  to  assign 
a  reason,  why  it  should  be  more  congruous  to  equity  and 
justice  for  one  to  embrace  his  friend,  than  to  murder  him ; 
why  a  man  should  relieve  the  poor  who  cannot  help  them- 
selves, rather  than  oppress  them ;  or  why  a  man  should 
not  as  well,  and  with  as  great  reason  and  equity,  aflront  a 
ruler,  as  obey  him  and  he  subject  to  his  authority  1  So 
that  in  short  you  take  away  the  foundation  of  converse 
with  man,  at  the  same  time  you  take  away  the  foundation 
of  religious  converse  with  God  and  invisible  things.  By 
this  kind  of  argument  you  not  only  overturn  the  practice 
of  godliness  and  piety,  which  is  a  great  part  of  that  love  to 
God  we  ought  to  be  exercised  in,  but  you  do  as  effectually 
by  the  same  means  destroy  all  civil  commerce  between 
nian  and  man,  howsoever  related ;  and  leave  no  fotmda- 
tion  for  human  society,  considering  the  members  of  it  in 
relation  to  governors  or  rulers,  and  to  one  another.    And, 

(6.)  It  would  hence  follow,  that  the  original  constitution 
of  man's  nature  was  made  up  of  inconsistencies ;  nothing 
else  but  a  piece  of  self-contradiction.  That  is,  it  would  be 
necessary  to  do  a  thing,  and  yet  at  the  same  time  impos- 
sible. It  is  necessary  by  the  constitution  of  the  human 
nature  that  man  do  love  a  known  good,  and  therefore  most 
a  See  Sennon  V.  p.  662. 


670 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


Serm.  VIII, 


of  all  the  Supreme  Good,  which  may  be  certainly  known 
to  be  what  it  is,  the  absolutely  best,  the  highest  and  most 
excellent  Good,  as  hath  been  already  shown ;  and  yet  by 
this  argument  it  would  be  impossible  to  do  this.  So  ab- 
surd is  this  maxim  or  pretence,  that  we  are  not  to  be 
affected  with  invisible  thmgs,  and  are  under  no  obligation 
to  love  God,  because  we  see  him  not !    In  the  last  place, 

(7.)  It  would  also  be  consequent  from  hence,  that  man 
must  be  a  creature  from  the  very  first  made  only  to  be 
miserable.  For  it  is  impossible  that  sense  should  ever 
afford  him  relief  against  internal  evils,  or  ever  supply  him 
witl.  suitable  and  satisfying  good.  How  then  can  he  be 
otherwise  than  miserable  7 

Sense  cannot  afford  him  relief  against  internal  evils,  and 
no  man  can  exempt  himself  from  them,  nor  give  himself 
any  security  that  he  shall  never  be  invaded  by  such.  Let 
there  be  never  so  great  a  calm,  and  according  to  his  pre- 
sent apprehension  let  all  things  be  never  so  well  now; 
yet  no  man  can  assure  himself,  that  he  shall  never 
meet  with  any  inward  pangs ;  that  he  shall  never  have 
cause  to  complain  of  the  terrors  of  the  Almighty  besetting 
and  overwhelming  his  soul,  even  ready  to  cut  him  off. 
These  things  have  invaded  as  fortified  breasts  as  any  our 
age  can  afford ;  and  no  man  knows  when  he  is  secure 
from  them.  And  suppose  they  do  invade  a  man,  and  con- 
science, molested  by  known  and  often  repeated  wickedness, 
does  at  length  awake,  and  grow  furious  ;  pray  where  shall 
relief  be  had  1  Will  the  things  of  sense  afford  it  1  Will 
they  ease  such  pangs,  or  work  off  agonies  of  this  nature  1 
In  such  a  state  of  mind,  for  a  man  to  feast  himself  with  the 
objects  of  sense,  or  with  that  which  pleases  the  eye,  would 
be  as  impertinent  as  music  to  a  broken  leg,  or  fine  clothes 
for  the  cure  of  a  fever  or  an  ulcerous  body. 

Nor  can  sense  be  the  inlet  to  a  man  of  any  suitable  or 
satisfying  good.  Let  experience  witness.  To  those  who 
huve  all  sensible  enjoyments  to  the  full,  I  would  say, 
"Are  you  happy?  Can  you  pretend  to  want  any  thing 
that  sense  can  possibly  supply  you  with  to  give  pleasure 
to  your  spu  its  ?  Have  you  not  what  you  would  have  "! 
and  yet  can  you  say.  All  is  full  and  welH"  Undoubtedly 
what  was  the  wise  man's  experience,  would  be  every  man's 
that  were  at  leisure  to  consider  the  case ;  The  eye  is  not 
satisfied  with  seeing,  nor  the  ear  filled  with  hearing, 
Eccles.  i.  8.  Sense,  let  it  be  gratified  never  so  much,  will 
still  live  unsatisfied,  will  be  always  craving  and  never  con- 
tented. And  therefore  by  this  supposition  it  must  needs  be 
consequent,  that  man  could  be  created  for  no  other  state 
than  a  state  of  misery.  But  how  absurd  were  it  to  suppose, 
that  the  God  of  all  goodness  had  made  a  creature,  whom  it 
should  be  impossible,  even  to  himself,  to  make  happy !  (for 
it  is  impossible  to  his  nature  ever  to  make  himself  visible 
to  an  eye  of  flesh ;)  and  that  it  should  be  only  possible  to 
terrify  and  torment  his  creature,  but  not  to  satisfy  it  and  do 
it  good  I  All  these  things  do  plainly  evince  that  this  excuse, 
to  wit,  we  cannot  love  God  because  we  see  him  not,  is  not 
onlv  insuflicient,  but  also  most  absurd.  Then,  say  we,  it 
ought  not  to  be  admitted  as  an  excuse  at  all,  and  men  are 
still  under  an  indispensable  obligation  to  the  love  of  God 
notwiilistanding. 

But  here  it  may  possibly  be  suggested  to  the  thoughts 
of  some,  "  Admit  it  to  be  a  duty  to  love  God,  although 
we  cannot  see  him.  We  acknowledge  that  his  invisibility 
renders  it  not  impossible  nor  unreasonable  to  love  him  ; 
and  therefore  we  see  the  excuse  is  insuflicient,  and  that 
many  inconveniences  and  absurdities  would  ensue  upon 
making  it.  But  though  it  will  be  no  entire  excuse,  yet  it 
will  sure  be  a  great  alleviation.  And  methinks  the  love  of 
God  in  this  world  should  not  be  so  strictly  urged ;  or 
though  we  should  not  live  in  the  exercise  of  this  duty,  it 
should  not  he  represented  as  so  very  great  a  crime."  There- 
fore in  answer  to  this  we  are  to  evince  to  you  according 
to  what  was  proposed, i> 

II.  The  greatness  and  heinousness  of  the  sin  of  not  lov- 
ing God,  notwithstanding  this  excuse  that  we  do  not  see 
him ;  that  it  not  only  leaves  it  a  sin  still,  but  a  most  hor- 
rid one.  And  this  will  appear  if  we  consider  sundry  things 
that  I  have  to  mention  to  you,  which  will  show  it  to  be 
injurious  to  ourselves  and  others,  but  chiefly  to  the  blessed 
God  himself,  the  great  Author  of  our  being, 
b  See  pace  662. 


1.  It  cannot  but  be  a  most  horrid  thing,  inasmuch  as  it 
is  a  most  injurious  distortion  of  our  natural  faculties.  And 
therein  it  is  injurious  even  to  ourselves,  to  our  own  nature, 
and  to  God,  the  great  Author  and  Parent  of  all  nature,  at 
once.  For  what  do  we  think  he  has  given  us  such  faculties 
for,  as  we  find  the  nature  of  man  to  be  enriched  with  1 
Why  hath  he  given  us  a  mind,  originally  capable  of  know- 
ing him,  and  that  could  once  retain  God  in  his  knowledge; 
or  a  will  that  could  then  embrace  him  by  love  1  It  must 
needs  be  a  very  injurious  perversion  of  our  own  faculties, 
to  withhold  and  divert  them  from  the  prime,  the  best  and 
highest  use,  whereof  they  were  originally  capable.  And  it 
is  a  very  unaccoimtable  thing  that  it  should  be  thus,  that 
man  should  have  a  power  given  him,  originally  ordained 
by  the  very  designation  of  the  God  of  nature  to  such  and 
such  purposes,  and  that  it  should  never  be  applied  there- 
unto. Not  to  love  God  is  to  set  those  faculties  one  against 
the  other,  and  both  of  them  against  him. 

2.  It  is  a  most  vile  debasing  of  ourselves,  and  a  sordid 
depression  of  our  own  souls.  By  love  we  most  strictly 
join  ourselves  to  that  which  is  the  object  of  our  love,  and 
enter  into  the  closest  and  most  inward  union  with  it.  And 
what  is  it  that  we  love,  while  we  love  not  God"!  Are  not 
the  things  which  our  love  terminates  npon,  such  as  we 
should  even  be  ashamed  to  think  of  separately  and  apart 
from  him  1  What  is  there  that  is  not  base,  when  severed 
from  God,  or  if  we  do  not  eye  and  consider  him  in  it'! 
We  cannot  conceive  of  any  creature  whatsoever,  not  even 
of  the  best  and  most  noble,  but  as  of  a  most  horrid  idol,  it 
made  the  terminative  object  of  our  love,  taken  apart  from 
God,  and  not  considered  or  regarded  in  subordination  to 
him  who  is  supreme.  And  as  to  the  mind  and  spirit  of  a 
man,  there  is  nothing  that  so  defiles  it,  that  renders  it  so 
impure,  as  spiritual  idolatry  does.  A  vile  and  filthy  thing, 
that  the  spirit  of  a  man  should  be  alienated  from  God,  and 
prostituted  to  an  idol!  For  we  make  any  thing  so,  that 
we  make  the  supreme  object  of  our  love.  And  so  in  effect 
we  join  ourselves  to  vanity,  as  idols  are  wont  to  be  called ; 
to  that  which  is  not  only  vain,  but  by  this  means  made 
odious  and  loathsome. 

And  how  deep  a  resentment  should  this  be  to  us,  that 
so  excellent  a  thmg  as  the  spirit  of  man,  God's  own  off- 
spring, should  suffer  so  vile  a  dejection  !  that  it  should  be 
depressed  and  debased  unto  such  meanness  as  to  join  it- 
self to  vanity  and  dirt,  when  it  might  be  united  with  the 
God  of  glory,  with  the  fulness  and  excellency  of  the  Deily ; 
yea,  and  when  it  is  apparent,  that  by  the  original  designa- 
tion of  that  nature  he  hath  given  us,  we  were  at  first  made 
capable  thereof !  For  how  came  we  by  that  love  which  we 
find  in  our  nature  1  We  plainly  see  we  can  love  somewhat. 
While  we  love  not  God  there  is  something  or  other  that 
we  do  love ;  yea,  and  it  is  altogether  impossible  to  our  na- 
ture, not  to  love  something  or  other.  And  hath  he  "plant- 
ed a  vineyard,  and  shall  he  not  eat  of  the  fruit  thereof!" 
1  Cor.  ix.  7.  He  hath  planted  that  love  in  our  natures 
which  we  have  made  vile,  by  alienating  it  from  him,  and 
which  may  yet  be  made  a  sacred  thing  by  being  sanctified 
and  turned  upon  God  again.  For  it  is  the  object  and  a 
suitableness  thereunto,  wherein  consists  the  sanctification 
of  the  affections.     And  again, 

3.  Not  to  love  God  is  a  most  merciless  self  destruction. 
It  is  a  di\Tilsion  of  ourselves  from  him  who  is  our  life.  It 
is  to  rend  our  souls  from  the  Supreme  Good,  and  so 
abandon  ourselves  by  our  own  choice  unto  misery.  How 
infamous  among  men  is  the  name  of  a  /do  de  se,  one  that 
hath  done  violence  to  his  own  life,  and  perisheth  by  his 
own  hands!  Though  the  nature  of  the  thing  doth  exempt 
him  from  personal  punishment  in  this  world  ;  yet  you 
know  that  human  laws  do  very  severely  animadvert  upon, 
and  punish  the  crime  as  far  as  the  matter  can  admit.  Juries 
are  impanelled,  a  strict  inquiry  is  made  into  the  nature  of 
the  case.  "  What !  did  he  do  it  voluntarily  t  was  he  compos 
sui  ?  did  he  understand  himself  when  he  did  il  V  And  il 
this  be  found  to  be  the  case ;  his  goods  are  confiscated, 
and  his  memory  branded  with  all  the  infamy  that  can  be 
devised.  And  there  is  a  great  deal  of  reasoii  for  it.  For 
the  wrong  that  is  done  does  not  terminate  upon  himself, 
or  his  own  relatives;  but  the  prince  is  wronged,  being 
robbed  of  a  subject ;  and  the  community  is  wronged  also 


Serm.  VIII. 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


671 


being  deprived  of  one  that  otherwise  might  have  been  a 
useful  member. 

No  man,  as  I  remember  Cicero  somewhere  speaks,  is 
born  for  himself,  Nemo  sibi  nasciiur.  Many  claim  a  part 
in  us  besides  ourselves,  to  wit,  our  prince,  our  country, 
and  our  friends.  And  when  one  destroys  himself,  many 
are  injured  by  that  self-destruction.  And  though  some 
heathens  have  spoken  of  self-destruction  as  a  very  noble 
and  generous  act,  yet  Plato,  who  had  more  light,  (speak- 
ing, as  I  remember,  to  this  very  case,)  says,  "  We  are  here 
in  the  body  like  soldiers  in  a  garrison,  who  are  not  to  stir 
out  without  the  general's  order  and  direction ;  no  more 
may  any  one  dare  to  go  out  of  the  body,  till  the  great  Ru- 
ler of  the  world,  who  hath  placed  him  there,  gives  him 
leave,  or  a  call."  And  he  appeals  to  men  themselves. 
"  If  you"  (saith  he)  "  had  a  slave  that  should  kill  himself, 
would  you  not  say  he  had  wronged  you,  as  well  as  himself, 
who  had  an  interest  in  him  and  his  service  V  And  what ! 
do  we  think  all  this  while  that  God's  dominion  is  less  over 
our  spiritual  and  eternal  being  1  over  these  souls  of  ours 
that  are  capable  of  being  employed  in  his  love  and  praise 
eternally  ?  And  is  not  this  injurious  to  him,  that  men,  who 
are  naturally  capable  of  all  this,  should  yet  throw  them- 
selves off  from  God,  and  cast  themselves  among  a  crew  of 
damned  spirits,  whose  business  will  be  always  to  curse 
their  Maker  1  Is  not  this,  I  say,  an  injury  to  the  blessed 
God  himself,  who  is  the  Author  of  that  being  and  capacity 
to  serve  him,  which  we  find  ourselves  possessed  of  1 
Moreover, 

4.  By  not  loving  God  we  render  ourselves  altogether  in- 
capable of  doing  him  any  faithful  service,  upon  which  our 
great  comfort  and  advantage,  and  his  honour  and  glory,  do 
at  once  depend.  For  God  is  glorified  only  by  our  volun- 
tary action  and  devotedness  to  him.  And  is  it  not  also 
more  pleasant  to  serve  God  cheerfully  than  otherwise  i,  but 
can  we  do  that  without  loving  himl  And  doth  it  not  cast 
a  most  intolerable  calumny  upon  him,  that  we  should  serve 
such  a  master  unpleasantly, and  with  uncheerful  service'! 
Further, 

5.  We  should,  in  breaking  of  this  one  law  of  love  to 
God,  break  all.  It  is  a  breach  of  all  the  law  at  once,  and  so 
makes  us  incapable  of  doing  God  any  service  at  all.  For 
we  can  never  serve  him  while  we  obey  him  not,  and  we 
can  never  obey  him  without  love.  We  find  that  the  whole 
law  is  summed  up  in  it.  Therefore  we  break  the  whole 
law  of  love  to  God  in  epitome,  when  we  do  not  love  him. 
All  the  law  is  fulfilled  and  comprehended  in  that  one  word 
Love.  And  though  it  is  plain  that  the  apostle  when  he 
says,  "  Love  is  the  fulfilling  of  the  law,"  Rom.  xiii.  8 — 10. 
speaks  there  with  a  more  direct  reference  to  love  to  men, 
or  one  another ;  yet  it  is  plain  too  that  both  branches  may 
be  reduced  to  one  ;  for  no  man  loves  his  brother  or  neigh- 
bour truly,  if  he  do  not  love  him  for  God's  sake,  and  upon 
his  account.  That  great  law  against  murder  in  the  book 
of  Genesis,  (i.x.  6.)  is  founded  upon  this  reason,  "  For  in 
the  image  of  God  made  he  man  ;"  so  that  it  is  God  who 
is  principally  struck  at,  when  one  man  murders  another. 
Thus  our  Saviour  made  the  summary  of  the  law  twofold, 
when  he  said,  (to  the  lawyer,  who  had  asked  him,  which 
was  the  great  commandment,)  "  Thou  shall  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind ;  and  thy  neighbour  as  thyself  On  these 
two  commandments  hang  all  the  law  and  the  prophets," 
Matt.  xxii.  37^10. 

The  whole  of  our  duty  therefore  centres  in  this  one  thin^, 
love  to  God.  This  is  the  radical  principle  whence  all  is 
to  proceed ;  and  every  command  doth  bind  us  with  this 
reduplication,  "  Do  this  and  love  God,  and  do  that  as  a 
lover  of  God,"  otherwise  what  we  do  is  no  more  the  same 
thing  whichjthe  law  enjoins,  than  the  carcass  of  a  man  is 
the  man.  "That  which  is  the  soul  of  the  duty  is  wanting, 
and  that  is  love.  What  signify,  think  you,  those  prayers 
to  God,  which  arc  put  up  by  one  that  does  not  love  him  1 
or  of  what  avail  is  any  other  act  of  worship  that  is  per- 
formed by  such  a  onel  and  if  we  do  any  part  of  our  duty 
which  respects  man,  and  that  duty  be  not  animated  by  the 
love  of  God,  the  love  that  one  man  can  have  to  another  in 
this  case  is  nothing  else  but  a  sort  of  friendly  intercourse 
among  rebels,  that  have  cut  off  themselves  from  their 
supreme  Ruler ;  and  take  no  more  notice  of  his  interest 


which  he  hath  in  common  in  them,  but  as  they  are  con- 
federated and  joined  in  a  conspiracy  a^inst  him.  Love 
among  men,  why  do  we  talk  of  that'?  To  love  such  men 
as  have  quite  cut  off  themselves  from  God,  as  well  as  we 
ourselves  have  done,  is  only  such  a  love  Jis  is  among  re- 
bels, that  treat  one  another  kindly  in  a  state  of  rebellion. 
To  proceed, 

6.  It  is  a  violation  of  the  most  merciful  indulgent  law, 
enjoining  us  a  duty  most  agreeable  to  our  own  necessities, 
and  the  least  toilsome  and  expensive  of  all  others.  How 
intolerable  then  is  it  to  affront  God,  and  even  to  do  it  with 
no  pretence  of  advantage  to  ourselves,  but  greatly  to  our 
own  disadvantage  and  loss!  How  merciful  is  the  law  of 
love !  how  direct  a  provision  is  there  made  in  it  for  the 
necessity  of  man  !  Pray  what  shall  we  do,  nay  what  can 
we  do  with  ourselves,  if  we  place  not  our  love  upon  God  % 
It  may  be  we  do  not  find  our  present  need  of  him,  as  long 
as  we  find  objects  of  sense  courting  and  flattering  us  in 
our  way ;  but  do  not  we  know  that  this  world  must  break 
up,  and  this  frame  of  earth  and  flesh  in  which  we  dwell 
dissolve  I  What  then  will  become  of  him  at  last  that  will 
be  found  to  have  been  no  lover  of  God  ■?  How  dreadful  a 
thing  is  it  for  a  soul  to  be  stripped  naked  and  to  have  no- 
thing to  enjoy?  It  cannot  enjoy  God,  because  it  never 
loved  him.  For  sure,  what  we  love  not,  we  can  never 
enjoy. 

Therefore  it  was  a  most  merciful  law  that  said  unto  us, 
"  Love  the  Lord  your  God  with  all  your  heart,  with  all 
your  soul,  and  with  all  your  strength."  It  is  a  law  teach- 
ing us  to  be  happy,  and  to  solace  ourselves  in  the  rich 
plenitude  of  Divine  goodness.  Our  necessity  doth  at 
once  urge  us,  and  the  Divine  goodness  invite  us,  here  to 
place  our  love.  This  is  the  true  solution  of  Plato's  rid- 
dle, "  That  love  is  the  daughter  of  Pluto  and  Penia." 
For  it  plainly  appears  that  the  rich  plenty  of  Divine  good- 
ness, and  the  poverty  and  indigence  of  the  poor  creature 
that  cannot  otherwise  dispose  of  itself,  are  the  true  pa- 
rents of  love. 

This  is  a  thing  also  that  will  cost  us  nothing.  To  love 
God  therefore  is  the  most  unexceptionable  thing  in  the 
world.  It  is  what  we  are  capable  of  in  the  worst  external 
circumstances.  If  a  man  be  never  .so  poor  he  may  yet  love 
God.  If  he  be  sick  and  infirm,  if  he  be  never  so  mean,  if 
he  have  no  estate,  no  interest,  or  he  never  ,so  little  in  re- 
piuc,  he  is  yet  capable  of  loving  God.  This  he  can  do 
any  where,  in  any  place,  in  any  desert,  or  cave,  or  upon 
the  most  afliictive  bed  of  languishing.  There  is  no  pre- 
tence against  lovingGod,  let  a  man's  case  be  what  it  will, 
or  supposed  to  be.  It  is  therefore  a  most  intolerable  thing 
to  offend  against  a  law  that  provides  so  directly  for  our 
happiness  and  most  urgent  nece.ssities.  It  is  such  a  law, 
an  obedience  to  which  will  cost  us  nothing,  neither  can 
there  be  the  least  pretence  of  gaining  any  thing  by  the 
neglect  of  it.  The  sin  is  therefore  the  more  horrid  ;  and 
foul  and  shameful  it  is  to  disobey  in  a  case  wherein  we 
have  nothing  to  say  for  ourselves.    And  again, 

7.  It  is  a  direct  contradiction  to  our  own  light,  and  the 
common  sentiments  of  mankind.  For  this  is  no  disputable 
thing,  whether  we  are  to  love  God,  yea  or  no.  There  are 
many  things  in  religion,  and  many  things  more  that  are 
affixed  to  it,  that  make  much  matter  of  disputation,  and 
great  ventilating  of  arguments  there  is  pro  and  rnn,  this 
way  and  that;  but  pray  who  can  tell  how  to  form  an  ar- 
gument against  the  love  of  God  ?  To  deny  this  is  to  affront 
our  own  light,  and  that  of  the  world  in  common;  for  there 
is  no  man  that  will  profess  himself  to  be  no  lover  of  God. 
Did  you  ever  meet  with  any  one  that  would  profess  en- 
mity to  him  1  And  the  soul  of  a  man  cannot  be  indifferent 
in  this  case.  It  must  either  be  a  friend  or  an  enemy,  mu.st 
either  love  or  hate.  God  is  not  indifferent,  or  a  mere  no- 
thing to  us,  and  how  should  we  be  affected  to  him,  if  not 
by  love'?  And  we  further  add, 

8.  It  is  a  most  unnatural  wickedness  to  the  Parent  of 
that  being  which  we  are  each  of  us  furnished  with,  to  dis- 
affect  our  own  Original.  That  men  should  di.saffect  him 
from  whom  they  immediately  sprang,  and  whose  image 
they  expressly  bear,  is,  I  say,  a  most  unnatural  crime. 
Suppose  there  were  a  son  to  be  found  that  never  could  love 
his  father,  and  always  hated  the  womb  that  bare  him ; 
what  a  strange  prodigy  in  nature  would  he  be  thought ' 


6n 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  IX. 


But  is  not  this  infinitely  more  prodigious,  to  disaffect  the 
entire  and  supreme  Author  of  our  own  life  and  being,  of 
which  parents  are  but  partial,  or  at  most  but  subordinate, 
authors.     And  in  the 

Last  place,  not  to  add  more,  it  is  blasphemy  eigainst  the 
Dirine  goodness.  It  is  a  practical  blasphemy.  It  is  the 
most  emphatical  way  of  denying  God.  For  as  the  man 
that  does  not  believe  him,  denieth  his  truth  and  makes 
him  a  liar,  so  by  manifest  parity,  he  that  doth  not  love 
him  denieth  his  goodness,  a  great  deal  more  significantly 
than  can  be  done  by  words.  For  men  many  times  earnestly 
spe"k  what  is  not  their  settled  judgment,  and  what  they 
are  afterwards  ready  to  retract.  But  how  horrid  a  thing  is 
this,  that  a  man  by  a  continued  course  and  series  of  prac- 
tice should  discover  this  to  be  the  fixed  sense  of  his  soul, 
that  God  is  not  worthy  of  his  love  !  that  a  race  of  reason- 
able creatures  should  bear  their  joint  testimony  against  the 
great  and  blessed  God,  the  common  Author  and  Cause  of 
all  being,  that  he  is  not  worthy  of  the  love  of  any  of  them ! 
For  we  practically  say  so  while  we  live  in  the  neglect  of 
this  duty.  What  do  we  talk  of  words  in  this  case,  when 
deeds  and  our  constant  practice  do  more  significantly  and 
directly  speak  1  and  what  doth  the  course  of  a  man  speak, 
who  loves  not  God,  but  this,  that  he  is  not  to  be  loved "! 
Therefore  sure,  not  to  love  God,  though  we  see  him  not,  is 
not  only  a  sin,  but  a  most  monstrous  and  horrid  one. 

We  should  go  on  to  make  some  practical  inferences 
from  all  that  has  been  said  on  this  part  of  our  subject,  that 
we  might  thereby  the  more  closely  apply  all ;  but  of  this 
hereafter. 


SERMON  IX.* 

In  speaking  to  the  second  part  of  our  subject,  we  have 
largely  inM^ii'd  in  showing  you,  that  ournot  seeing  God  is 
no  e.tcuse  for  our  not  loving  him.  We  have  shown  par- 
ticularly, that  it  is  insufficient,  and  also  very  absurd,  to  be 
alleged  as  an  excuse;  and  that  it  is  not  only  a  sinful 
omission,  but  a  most  horrid  wickedness,  not  to  live  in  the 
exercise  of  love  to  God,  notwithstanding  this  excuse  that 
we  cannot  see  him. 

It  now  remains,  as  we  promised  in  our  last,  to  deduce 
from  the  whole  some  practical  inferences,  by  which  (if 
God  will  so  direct  his  word)  all  may  be  applied,  and 
brought  home  with  the  greater  pungency  to  our  own  hearts. 
And, 

1.  We  may  hence  take  notice  of  the  insolent  wicked- 
ness of  the  world,  that  they  so  generally  agree  to  confine 
the  little  love  that  is  left  in  it  to  one  another,  and  to  ex- 
clude the  blessed  God.  That  men  do  not  love  God  speaks 
them  very  wicked :  that  they  continue  in  the  neglect  of 
this  duty,  without  any  excuse,  speaks  the  insolency  of  their 
wickedness.  While  they  have  not  a  cloak  left  them,  not 
a  colourable  pretence,  nor  any  thing  to  say  for  themselves 
that  is  SI)  much  as  plausible,  yet  they  continue  their  course 
of  excluding  God  out  of  their  hearts,  and  live  as  if  they 
owed  him  nothing,  and  had  no  concern  at  all  with  him. 

That  men  do  not  love  God  is  a  thing  that  cannot  be  ex- 
cused, as  you  have  heard ;  and  it  is  as  little  capable  of 
denial,  as  of  excuse.  The  matter  is  open  and  manifest. 
The  general  face  and  aspect  of  this  world  showeth,  how 
little  there  is  of  the  love  of  God  in  it.  The  very  show  of 
its  countenance  speaks  it  plainly.  Men  do  in  this  matter 
even  declare  their  sin  as  Sodom.  They  openly  testify  to 
one  another  that  they  are  God's  enemies.  So  that  every 
man  that  runs,  may  read  how  the  matter  commonly  is  with 
men  in  this  respect. 

Alas,  how  little  doth  God's  interest  signify  in  this  world  ! 
this  shows  how  little  he  is  beloved.  How  little  is  his  in- 
terest valued,  in  comparison  of  that  which  is  merely  secu- 
lar, and  human !  We  have  instanced  to  you  already  in 
this  and  many  other  things,  for  the  eviction  of  the  matter 
of  fact  in  this  case.  As  for  the  matter  of  right  and  wrong 
iu  the  case,  you  have  fully  seen,  from  the  demonstration 
which  hath  been  given  you,  that  our  not  seeing,  excuseth 
"  Preached  Oceober  lllh,  1878. 


US  not  from  loving  God.  Nothing  can  be  more  plain,  than 
(as  we  noted  heretofore)  that  although  too  little  respect  be 
paid  in  the  most  important  matters  to  human  laws,  yet 
there  is  a  great  deal  less  paid  to  divine.  Men  are  more 
prone  to  be  observant  of  the  laws  of  men  than  of  God. 
But  there  is  no  true  obedience  to  the  one  or  the  other 
which  doth  not  proceed  from  love,  so  far  as  it  is  true. 
We  are  to  owe  nothing  to  any  man  but  love,  or  what  may 
spring  from  thence.  It  was  the  complaint  yon  know  of 
old,  "  the  statutes  of  Omri  are  kept,"  Micah  vi.  16.  A 
very  scrupulous  care,  as  is  intimated  and  complained  of, 
there  was  to  observe  them ;  while  the  statutes  of  God  were 
neglected,  or  not  so  much  respected  among  those  that  pro- 
fessed his  name. 

Yea,  and  which  is  more  than  that ;  how  much  more 
frequent  are  the  instances  that  may  be  assigned  of  laws 
made  directly  against  God's  interest,  and  the  precepts  ol 
the  first  table,  than  against  those  of  the  second !  The 
world  in  the  several  successive  ages  of  it,  hath  been  full 
of  instances  of  laws  made  for  polytheism,  infidelity, 
idolatry,  the  worshipping  of  false  gods,  and  the  abolishing, 
or  very  much  depraving,  the  worship  of  the  true.  But 
when  did  you  ever  hear  of  laws  made  for  theft,  false-wit- 
ness bearing,  and  the  like  1  so  as  to  oblige  men  under 
certain  penalties  to  invade  each  other's  interests,  as  they 
generally  make  bold  with  God.  We  have  heard  and  read 
very  frequently  of  men  persecuted  even  to  the  death  by 
laws,  for  not  burning  incense  to  idols,  for  not  denying  of 
Christ,  and  the  like ;  but  when  did  you  ever  hear  of  a 
man  exposed  to  such  penalties  for  not  stealing,  for  not 
cozening,  not  defrauding  this,  or  that,  or  the  other  man  1 
So  apparent  is  it,  that  men  can  express  somewhat  of 
tenderness  one  to  another,  in  respect  of  their  own  private 
and  secular  interest ;  when,  in  the  mean  time,  there  is  no 
concern  at  all  for  the  common  interest  of  the  Lord  of  all 
this  world.  So  that  what  interest  is  in  the  world  is  shut 
up  almost  entirely  among  men  themselves.  And  though 
there  is  too  little  regard  to  that  interest ;  yet  they  confine 
what  there  is  among  one  another,  excluding  the  blessed 
God  from  having  any  part  or  share  in  their  love  at  all. 

And  truly,  sirs,  I  fear  we  are  too  little  concerned  about 
this  sad  case.  We  do  not  consider  this  matter  as  it  de- 
serves, nor  with  that  solemnity  that  it  challenges.  We 
are  not  so  affected  about  the  rights  and  inteiest  of  him, 
whom  we  call  our  God,  as  we  ought  to  be.  It  doth  not 
pain  us  to  the  heart  as  it  should,  to  think  how  little  God  is 
made  of  in  his  own  creation,  and  among  the  works  of  his 
own  hands.  We  sometimes,  when  we  hear  the  matter 
spoken  of,  say  it  is  a  sad  case,  but  we  know  not  how  to 
help  it,  and  so  pass  it  very  slightly  over.  But  do  not  we 
indeed  know  how  to  help  it  1  And  should  not  this  affect 
us  ten  thousand  times  more,  when  it  is  a  case  that  we  can 
only  lament  ■?  Sure,  methinks,  at  least  we  should  do  that 
if  we  can  do  no  more.  But  how  prone  are  we  to  alleviate 
the  matter  by  considering  it  as  a  common  ca.se.  "  Oh  !  this 
is  a  matter  of  observation  every  day.  It  may  be  seen  in 
every  place,  that  there  is  little  of  the  love  of  God  to  be 
found  among  men."  And  is  it  a  common  case?  Is  it 
not  then  a  thousand  times  more  horrid  that  it  should  be 
so  common  1  If  there  had  been  but  one  apostate  creature 
from  God  in  all  the  world,  one  person  of  whom  it  might 
be  said,  "  He  doth  not  love  God,  how  shocking  and  hor- 
rid would  this  man  look  in  our  eye  !  But  is  it  not  incon- 
ceivably worse  and  more  horrid,  that  there  should  be  so 
general  a  revolt  from  God  7  and  that  the  hearts  and  love 
of  his  poor  creatures  are  so  averted  without  cause,  amd 
wickedly  alienated  from  him  all  the  world  over  t 

2.  We  further  collect  hence,  that  the  conviction  of  the 
unreconciled  part  of  the  world  must  needs  be  very  clear 
and  easy  in  the  great  day.  When  this  shall  Re  the  com- 
mon case  brought  into  trial,  (as  indeed  it  will  be  with  every 
man,)  "  Was  he  a  lover  of  God,  or  was  he  not  ?"  how  easy 
and  clear,  I  say,  must  the  conviction  needs  be,  since,  as  you 
have  heard,  it  is  a  matter  that  admits  of  no  excuse  1  If 
this  be  a  matter  not  defensible  at  our  own  bar,  among  our- 
selves, when  we  controvert  the  matter  one  with  another ; 
how  easily  and  gloriously  will  Divine  justice  triumph  in 
the  eviction  of  his  right,  and  of  the  wrong  that  hath  been 
done  him  by  his  creatures  in  this  matter !  Behold  a  whole 


Serm.  IX. 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


673 


race  of  creatures,  originally  capable  ofhis  love  and  commu- 
nion, gone  off  from  him  with  one  consent !  alienated  in 
heart  and  spirit  from  the  life  and  love  of  God  I  transmit- 
ting their  enmity  and  disloyalty  from  age  to  age,  from 
generation  to  generation!  and,  in  a  word,  emboldening 
themselves  in  wickedness  against  him,  because  they  see 
him  not ;  and,  as  they  vainly  think,  because  he  sees  not 
them. 

And  yet  in  the  mean  time  it  is  very  plain,  that  men 
might  know  him  if  they  would  ;  for  they  live,  and  move, 
and  have  their  whole  subsistence  in  and  by  him.  He  is 
not  far  from  any  one  of  them.  He  supplies  them  with 
breath  from  moment  to  moment.  They  entirely  owe  them- 
selves, their  being,  and  preservation,  to  an  every  where 
present  and  apprehensible  Deity.  Yet  they  do  not, 
neither  will  they,  know  him;  and  in  this  voluntary  igno- 
rance they  sufficiently  show,  that  they  love  him  not.  How 
glorious  then  will  the  triumphs  of  justice  be,  when  this 
case  comes  to  be  stated !  when  this  shall  be  the  charge 
brought  against  men,  be  they  who  they  will,  or  whatsoever 
they  have  been  in  other  respects,  that  they  have  been  no 
lovers  of  God. 

3.  We  are  hence  to  note  and  admire  the  wonderful 
patience  and  bounty  of  God  to  this  wretched  world. 
How  admirable  are  the  riches  of  his  goodness,  and  his 
sparing  and  sustaining  mercy  !  that  the  treasures  of  wrath 
are  shut  up,  and  the  treasures  of  bounty  opened,  to  a 
world,  where  he  hath,  upon  the  matter,  but  little  or  no  love ! 
One  would  wonder  that  this  world  should  not  have  been 
in  flames  many  an  age  ago,  considering  how  enmity  against 
God  hath  been  transmitted  from  age  to  age.  But  how 
much  more  reason  have  we  to  wonder,  that  he  so  concerns 
himself  about,  and  takes  such  care  for,  a  company  of 
wretched  miscreants,  among  whom  he  is  not  valued  !  Still 
his  treasures  are  opened  to  us !  his  sun  shines,  his  rain 
falls,  and  in  ways  of  grace  and  mercy  he  leaves  not  him- 
self without  witness,  in  that  he  is  continually  doing  us 
good,  "Giving  rain  from  heaven  and  fruitful  seasons, 
filling  our  hearts  with  food  and  gladness  ;"  (Acts  xiv.  17.) 
though  in  the  mean  time  men  will  not  know  who  feeds 
them  and  maintains  their  life,  and  parcels  out  their 
breath  to  them,  every  moment,  from  time  to  time. 

Surely  it  becomes  us  deeply  to  adore  that  patience  and 
bounty,  that  are  so  continually  exercised  towards  such 
creatures,  who  are  here  shut  up  in  the  dark,  as  it  were, 
from  one  day  to  another.  God  appears  not  to  them ;  they 
see  him  not,  and  in  the  mean  time  agree  in  this,  that  they 
will  have  no  thoughts  of  him,  but  have  him  in  perpetual 
oblivion.  Yet  all  the  while  they  have  natural  powers  and 
faculties,  which  if  employed  in  the  inquiry,  might  easily 
inform  them,  that  they  did  not  make  themselves;  that 
they  have  not  their  life  in  their  own  hands,  neither  can 
they  prolong  it  at  their  own  pleasure,  inasmuch  as  all  of 
us  "live,  and  move,  and  have  our  being  in  God,"  Acts 
xvii.  28.  However,  they  content  themselves  with  their 
ignorance  of  him  ;  and  yet  he  hath  sustained  the  world, 
and  upheld  the  pillars  of  it,  when  sometimes  it  hath  been 
ready  to  dissolve,  and  burst  asunder,  with  that  weight  of 
wickedness  that  hath  overwhelmed  it  for  a  time. 

We  ought  surely  in  the  contemplation  of  this  to  say, 
"  How  far  are  his  ways  above  our  ways,  and  his  thoughts 
above  our  thoughts !"  Men  sometimes,  when  they  receive 
but  a  petty  injury,  and  an  apparent  wrong  from  another, 
are  presently  wondering  that  the  earth  doth  not  swallow  up 
the  man  that  hath  done  them  this  palpable  wrong;  that 
vengeance  spares  him;  or  that  God  suffers  such  a  one  to 
live.  Oh!  why  do  not  we  turn  all  our  wonder  this  way; 
that  God  spares  those  that  are  perpetually  affronting  him  ! 
making  it  as  it  were  the  whole  business  oftheirlifeto  testify 
to  all  the  world,  how  little  they  care  for  him  that  made 
them !  We  ought  then  to  consider  with  great  admiration 
that  vast  and  immense  goodness,  which  is  so  indulgent  to 
men  all  this  while.     Again, 

4.  We  may  hence  learn  too,  the  absolute  necessity  and 
proper  business  of  the  Redeemer ;  how  great  need  there 
was  of  a  Redeemer,  and  what  work  and  business  he  has  to 
do  on  the  behalf  of  sinful  men.  We  may  learn,  I  say,  how 
great  need  there  was  of  such  a  one.  For  who  can  stand 
under  the  weight  of  this  charge,  to  have  lived  days,  and 
months,  and  years  in  this  world,  destitute  of  the  love  of 


God  1  Any  man  that  apprehends  the  horror  of  the  thing, 
and  knows  how  inexcusable  a  wickedness  it  is,  and  how 
horrid,  notwithstanding  any  pretence  of  excuse,  cannot  but 
be  greatly  affected  by  it ;  methinks  paleness  must  possess 
his  face,  and  pining  his  heart,  to  be  subject  to  so  heavy  a 
charge,  and  also  liable  to  be  convicted  of  not  oving  God. 
And  then,  one  would  think,  it  should  be  easy  to  understand 
what  need  there  was  of  a  Redeemer.  The  crea  on  would 
not  be  able  to  sustain  this  burden,  to  have  creatures  in  it 
that  love  not  God,  and  were  disaffected  to  their  own 
Original.  If  this  guilt  were  to  be  parcelled  out  among  the 
creation,  how  soon  would  it  make  all  things  fly  asunder  ! 
and  how  impossible  would  it  be  for  things  to  subsist  and 
hold  together !  How  great  then  was  the  need  of  a  Re- 
deemer in  this  case ! 

And  we  may  see  what  his  business  hereupon  must  be  also; 
that  is,  both  to  expiate  the  guilt  of  such  as  have  not  loved 
God,  and  to  procure  that  they  may  do  so  for  the  time  to 
come.  And  these  two  we  are  to  consider  not  as  separate 
and  apart  from  another.  We  are  not  to  fancy  or  imagine, 
that  Christ  hath  only  this  to  do,  namely,  to  procure  pardon 
for  our  not  having  loved  God.  Sure  he  is  to  procure  grace 
also,  that  we  may  and  effectually  shall  do  so  for  the  future, 
or  else  he  will  profit  us  but  little.  If  we  have  to  do  with 
Christ  at  all,  if  ever  we  receive  any  benefit  at  all  by  him, 
it  must  be  this  double  benefit  in  conjunction ;  not  the 
one  separate  from  the  other. 

The  imagination  runs  in  common  among  men,  as  if 
Christ's  business  asMediator  was  only  to  reconcile  God  to 
man,  and  not  man  to  God.  But  how  expressly  doth  the 
Scripture  speak  of  this  part  too !  You  that  were  some- 
times alienated,  and  enemies  in  your  mind  by  wicked  works, 
yet  now  hath  he  reconciled.  Col.  i.  21.  He  must  recon- 
cile us  to  God.  And  therefore  the  apostle  again  saith,  that 
God  was  in  Christ  reconciling  the  world  to  himself,  2  Cor. 
V.  19.  To  take  out  of  the  hearts  of  men  the  enmity  that 
is  reigning  every  where  against  God,  and  bring  them  into 
love  with  him,  is  the  very  business  of  the  Gospel. 

There  did  not  need  a  Gospel  to  be  preached  to  heaven, 
to  incline  God  to  man ;  but  there  was  a  necessity  of  dis- 
pensing one  on  earth  to  men,  to  incline  them  to  God.  If 
the  business  had  only  been  to  reconcile  God  to  man,  there 
had  been  no  need  of  a  Gospel  at  all.  The  affair  of  our 
redemption  might  have  been  transacted  between  the  Father 
and  the  Son,  in  God's  eternal  counsel.  Christ  might  have 
died  as  he  did,  and  the  ends  of  his  dying  be  never  known 
to  us,  were  it  not  that  this  was  the  means,  that  the  Spirit 
of  Christ  was  to  work  by,  in  order  to  overcome  men's 
hearts,  and  slay  the  enmity  in  them,  not  to  be  done  by  any 
other  way.  And  shall  any  of  us  think,  that  Christ  came 
into  the  world  to  procure  the  salvation  of  those,  that  loved 
not  God  ■?  This  were  to  think,  that  he  came  into  the  world 
to  banish  the  love  of  God  out  of  it. 

Therefore  we  must  know,  that  if  ever  we  be  the  better 
for  Christ,  it  must  be  both  in  his  expiating  our  guilt,  for 
not  loving  God,  and  in  removing  our  enmity,  that  our 
love  may  be  set  upon  him,  our  hearts  joined  with  him, 
and  engaged  in  communion  and  fellowship  with  him,  in 
our  future  course.  For  this  is  the  business  of  a  Mediator 
between  God  and  man  :  to  salve  the  breach  on  both  sides ; 
to  make  a  mutual  agreement  between  both  parties ;  to 
vindicate  God's  right,  and  so  to  act  the  part  of  a  just  Re- 
deemer, and  to  procure  man's  righteousness,  which  is  the 
part  of  a  merciful  Redeemer.  This  was  his  thought :  "This 
case  must  be  either  redressed  in  men  by  working  a  change 
in  them,  or  else  vindicated  upon  them.  This  he  is 
obliged  to  as  Redeemer.  The  Father  hath  given  all  judg- 
ment (John  V.  22.)  into  his  hand  :  and,  as  it  were,  deposit- 
ed his  rights  there,  lobe  vindicated  by  him,  or  restored. 

5.  Learn  hence  the  generous  nature  of  Divine  love  in 
men.  The  love  that  we  owe,  and  that  good  souls  do  live 
in  the  exercise  of,  and  actually  bear  to  God,  of  how  noble 
and  generous  a  nature,  I  say,  is  it!  Their  love  is  of  so  re- 
fined and  solid  a  nature,  that  it  breaks  through  the  whole 
sphere  of  sense,  and  flies  above  all  visible  things,  and 
pilcheth  upon  an  invisible  object.  There  it  terminates, 
and  takes  up  its  residence.  It  never  rests  till  it  has  flown 
up  thither,  and  seeks  no  excuse  from  the  duty  of  love  to 
God,  merely  because  he  is  invisible.  It  despiseth  to  be  so 
excused,  and  neglects  and  disregards  the  dictates  of  sense 


674 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Sfrm.  X. 


in  Ihe  case.  This  is  the  genius  of  Divine  love,  and  the 
inward  spiritual  sense  of  the  new  creature,  whereof  this 
love  is  the  heart,  and  life,  and  soul.  "  What !  shall  ex- 
ternal sense  impose  upon  me,  and  tell  me  what  is  fit  for 
me  to  love,  and  what  not  1  What !  shall  I  love  no  higher 
than  so  1  no  higher  than  a  brute  1"  Therefore  how  much 
more  noble  and  excellent  a  spirit  is  that  of  the  truly  good 
man,  than  the  men  of  this  world  are  of!  and  how  excellent 
is  the  spirit  of  Divine  love,  which  is  in  the  saints,  above 
that  which  is  earthly  and  sensual !  Let  us  believe  this 
therefore,  and  be  convinced,  that  the  spirit  that  is  peculiar 
to  godly  men  is  quite  another  thing  from  a  vulgar  and 
mundane  spirit;  and  its  strain  and  genius  different  from 
that  of  the  men  of  this  world.  These  love  only  what  they 
see,  and  think  they  are  excused  from  loving  any  but  sen- 
sible objects.  But,  sayst  he  good  man,  "  When  I  have 
seen  and  viewed  all  the  good  and  all  the  excellency  that 
this  sensible  creation  can  oifer  to  my  view,  I  must  have 
something  unseen  for  my  love  to  pilch  upon,  which  is  be- 
yond all  this."  Therefore  a  gracious  spirit  is  an  excellent 
spirit.  It  cannot  grovel  upon  this  earth.  It  must  ascend 
above  all  visible  things,  and  get  up  to  that  God  who  is 
invisible. 

6.  Since  we  are  so  strictly  obliged  to  the  love  of  God 
though  we  cannot  see  him  ;  what  reason  have  we  to  charge 
and  condemn  ourselves,  and  even  loathe  and  abhor  our- 
selves, that  we  have  loved  him  so  little,  and  that  so  small 
a  part  of  our  life  can  be  said  to  have  been  spent  in  this 
divine  exercise  !  It  is  high  time  for  us  to  understand  the 
state  of  our  case,  and  to  consider  it  in  this  respect :  though 
it  is  very  much  to  be  feared  that  it  is  but  little  considered  ; 
for  alas,  how  generally  do  people  carry  it  as  if  they  thought 
themselves  innocent  in  this  point !  After  all  the  injury  that 
has  been  done  to  God  by  our  not  loving  him,  this  is  the 
most  intolerable  aggravation,  that  we  should  think  our- 
selves innocent  therein,  and  maintain  that  temper  of  spirit 
as  if  we  apprehended  all  was  well.  And  how  plain  is  it 
that  it  will  not  enter  into  the  souls  of  men,  that  they  are 
guilty  creatures  before  the  Lord  on  this  account,  that  they 
have  not  loved  himl 

If  a  man  had  secretly  and  privily  been  guilty  of  the 
death  of  another  on  such  a  day,  and  the  matter  was  closely 
covered  up,  and  nobody  knew  it;  yet  how  would  his  own 
thoughts  dog  him  and  accuse  him  at  night !  The  blood  of 
that  man  would  so  cry  in  his  conscience,  that  certainly  he 
would  have  but  a  hard  matter  of  it  to  compose  himself  to 
quiet  peaceful  repose.  Why,  men  in  not  loving  God  are 
guilty  of  deicide,  as  much  as  they  can  be,  or  as  far  as  their 
power  extends.  It  is  an  attempt  against  God.  It  is  say- 
mg  in  their  hearts,  "  No  God!"  For  it  is  a  plain  denial 
of  his  goodness,  and  therefore  of  his  being.  It  is  as  much 
a  denial  of  his  goodness,  as  infidelity  is  of  his  truth. 
What  a  strange  thing  is  it,  that  men  can  be  so  much  at 
peace  with  themselves,  can  pass  over  whole  days  one  after 
another,  yet  no  such  thing  as  the  love  of  God  to  be  found 
among  them !  and  at  night  can  sleep  and  rest,  eind  their 
hearts  never  smite  them  for  it. 

Methinks  it  is  strange  that  men  can  make  so  .slight  a 
matter  of  breaking  all  laws  at  once,  as  you  have  heard  this 
is  of  not  loving  God;  of  subverting  the  whole  frame  of 
the  Divine  government  over  us.  For  how  do  we  obey  it 
in  any  thing,  who  comport  not  with  the  first  principle  of 
obedience,  namely,  love  to  God  1  Oh  that  men  should  be 
guilty  of  a  more  horrid  fact,  than  it  would  be,  if  it  were 
in  their  power,  to  turn  all  things  out  of  order,  and  yet  not 
only  be  able  to  rest,  but  even  to  think  themselves  innocent 
all  the  while! 

These  things,  in  my  apprehension,  do  make  a  most  won- 
derful conjuncture,  where  they  happen  to  meet  together; 
these  four  things  especially,— that  it  should  be  so  plain  to 
every  man  that  he  ought  to  love  God; — that  it  should  be 
so  plainly  demonstrable,  as  to  the  most,  that  they  do  not 
love  God  ; — that  it  should  be  so  confessedly  a  foul  and 
horrid  thing  not  to  love  him,  even  by  every  man's  acknow- 
ledgment; and  yet, — that  so  many  can  be  guilty  of  this 
horrid  crime  all  their  lives,  and  yet  live  as  if  all  was  well, 
and  they  were  innocent  all  the  while. — All  these  things 
make,  I  say,  an  amazing  conjuncture.  I  appeal  to  you  if 
they  do  not. 

B  AntoninuB. 


But  that  none  of  us  may  be  so  stupid  under  such  guilt 
as  this,  let  us,  since  we  cannot  excuse  it,  freely  condemn 
ourselves.  For  who  is  there  among  us  but  must  be  forced 
to  acknowledge,  that  the  love  of  God  is  too  little  exercised, 
or  is  very  faint  and  languid  among  nsl  Methinks  we 
should  hate  ourselves  for  this,  that  we  do  not  love  God. 
It  ought  to  be  looked  upon  as  a  frightful  thing,  a  mon- 
strous indisposition  in  us.  We  should  then  in  our  own 
thoughts  commune  with  ourselves,  and  reason  thus : 
"  why,  what  a  creature  am  I !  what  a  strange  creature  am 
I !  of  how  amazing  a  composition  !  I  have  an  understand- 
ing about  me.  I  know  that  which  is  good  and  what  is 
best.  I  know  the  Author  of  all  goodness  and  excellency, 
must  needs  be  the  highest  excellency  and  goodness  him- 
■self.  I  have  also  love  in  my  nature,  which  1  can  employ 
upon  inferior  things,  and  which  I  confess  to  be  of  unspeak- 
ably less,  and  of  diminutive  goodness.  How  monstrously 
strange  is  it  then  that  I  cannot  feel  daily  emotions  of  love 
in  my  heart  to  God  !  that  I  cannot  find  my  heart  to  beat 
for  him !  that  every  thought  of  him  is  not  pleasant  to  me ! 
How  amazing  and  wonderful  is  this  !"  Why  sure  it  is  a 
very  befitting  posture,  that  we  should  be  covered  with 
shame  and  confusion  before  the  Lord  ;  and  be  even  wal- 
lowing in  our  own  tears,  lamenting  that  there  should  be 
so  stupid  and  cool  an  ascent  in  our  hearts  towards  him : 
that  we  can  spend  whole  days  without  him  ;  give  him  no 
vi.sits,  and  receive  none  that  are  of  concernment  to  us; 
and  in  a  word,  lead  our  life  as  it  were  without  God  in  the 
world. 

It  should  make  us  ashamed  to  read  that  precept  of  a 
heathen  emperor,*  who  expresses  himself  to  this  effect, 
"  You  must  lead  your  lives  with  God.  Then,"  says 
he,  "  you  will  be  said  to  lead  your  life  with  God,  when 
you  approve  yourselves  well-pleased  with  every  thing  that 
he  dispenseth  to  you,  and  take  all  kindly  at  his  hands ; 
and  when  also  you  obey  that  leader  and  ruler'^  (he  can 
mean  nothing,  but  the  conscience  that  is  in  man)  "  which 
he  has  set  to  be  the  guide  of  your  actions.  So  shall  you 
lead  your  lives  with  God,  and  have  daily  converse  with 
him."  And  now  to  have  daily  our  conversation  in  the 
world  without  God,  and  yet  have  no  scruple  about  it,  nor 
remorse  upon  it,  is  a  marvellous  thing;  especially  among 
us,  who  hear  of  him  and  from  him  so  often,  and  know  that 
we  must  be  happy  in  him  at  last,  or  else  eternally  mise- 
rable.    In  the 

Last  place,  since  our  not  seeing  God  cannot  excuse  us 
from  loving  him,  how  much  we  are  concerned  to  see  to  it 
that  it  be  no  hinderance  or  impediment  to  this  our  duty  of 
loving  God.  And  that  it  may  not,  it  is  very  necessaiy  that 
it  be  some  way  or  other  supplied.  Since  it  is  impossible 
for  us  to  see  God,  we  ought  to  consider  seriou.sly  with 
ourselves,  whether  there  be  not  something  or  other  that 
may  serve  us  instead  of  the  sight  of  God,  and  be  a  means 
of  our  living  in  his  love.  And  here  I  had  several  things 
in  my  thoughts  to  have  hinted  to  you,  and  intended  to 
have  gone  through  them  at  this  time ;  but  I  must  leave 
them  to  the  next  opportunity. 


SERMON  X.* 

Since  it  is  necessary,  that  our  not  seeing  God  should 
be  so  supplied,  as  that  we  may  be  capable  of  loving  him, 
notwithstanding;  I  now  proceed  to  give  some  directions, 
which  I  hope  will  be  of  use  to  us  in  this  great  and  im- 
portant matter.     As, 

1.  Let  us  fix  the  apprehension  deep  in  our  souls,  of  his 
certain  necessary  existence,  and  supreme  excellence.  Our 
sight  doth  not  serve  us  to  the  loving  of  any  thing,  other- 
wise than  as  it  is  a  means  to  beget  an  apprehension  in  our 
minds  of  the  loveliness  of  it.  Sight  is  in  no  case  the  im- 
mediate inducement  of  love,  but  only  eis  it  is  ministerial 
and  subservient  to  the  nobler  powers  of  the  mind.  And  if 
by  any  other  means  than  by  seeing,  we  can  come  to  appre- 
hend so  much  concerning  the  blessed  God,  to  wit,  his 
most  necessary  existence,  and  supreme  excellency,  we  shijl 
•  Preached  OctolKr  5th,  1676. 


Serm  X. 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


67S 


not  lie  at  a  loss  then  for  an  apt  medium,  by  which  our 
love  is  to  be  excited  in  us  towards  him. 

These  two  things  are  the  same  in  effect  with  those  that 
the  apostle  tells  us  we  ought  to  be  assured  of,  in  order  to 
our  coming  to  God  with  acceptance,  namely,  that  he  is, 
and  that  he  is  a  rewarder  of  them  that  diligently  seek  him, 
Heb.  xi.  6.  We  may  easily  understand  how  he  is  a  rewarder, 
if  we  compare  this  passage  with  what  is  said  to  Abraham,  I 
am  thy  exceeding  great  reward.  Gen.  xv.  1.  Gtid  is  at  once 
both  a  rewarder,  and  reward  to  those  whose  hearts  are  to- 
wards him.  He  isa  rewarder  by  communicating  himself,and 
not  by  giving  rewards  alien  and  diverse  from  himself  And 
it  is  necessary  that  we  be  assured,  that  he  both  is,  and  that 
he  is  in  this  sense  a  rewarder,  as  being  in  himself  the  highest 
excellency,  or  the  supreme  and  best  good.  For  without  a 
persuasion  concerning  both  these,  it  is  intimated,  that  we 
cannot  come  unto  him  in  an  acceptable  manner. 

Now  loving  him  is  one  way  of -coming  to  him.  It  is 
that  by  which  the  soul  moveth  to  him  in  desire,  and  then 
rests  in  him  in  delight.  There  can  be  no  such  motion  in 
the  soul  towards  God,  without  this  double  persuasion  con- 
cerning him ;  namely,  of  his  certain  existence,  and  highest 
excellency,  as  our  terminative  good.  And  you  have  heard 
that  we  may  be  as  sure  of  both  these,  as  of  any  thing  that 
we  see  with  our  eyes.  For  if  our  eyes  tell  us,  that  any 
thing  is  in  being,  our  minds  tell  us  as  certainly,  that  there 
is  an  original  being.  And  if  we  can  be  any  way  sure,  that 
there  is  such  a  thing  as  goodness  and  excellency  in  the 
world ;  we  may  be  as  sure,  that  there  is  an  original  excel- 
lency, an  original  good,  which  must  needs  be  the  supreme 
good,  and  can  be  no  where,  but  in  the  original  supreme 
Being.  For  goodness  and  excellency  are  not  nothing,  and 
therefore  cannot  come  out  of  nothing,  but  must  proceed 
from  the  same  fountain,  from  whence  all  being  comes. 
We  are  not  more  sure  of  any  thing  that  our  eyes  inform 
us  of,  than  we  shall  be  of  this,  if  we  do  but  consider,  and 
use  our  understanding  in  the  ease. 

So  that  we  should  endeavour  once  to  fix  the  apprehension 
of  these  things,  as  being  most  certainly  true ;  and  from  our 
very  souls  should  bless  God,  that  we  are  at  a  certainty  in 
these  things ;  that  we  do  not  feel  the  ground  loose  under 
us,  but  are  in  this  respect  on  firm  ground,  when  we  affirm 
that  God  most  necessarily  is  and  is  the  highest  and  most 
excellent  good.  And  being  once  sure  of  this,  it  would  be 
very  unreasonable  to  be  recalling  this  matter  into  doubt, 
or  to  be  perpetually  moving  questions  and  disputes  con- 
cerning it  in  our  minds.  It  is  what  we  may  be  as  sure  of, 
as  that  there  is  a  world  in  being,  or  that  any  thing  is,  that 
we  ourselves  are,  who  being  nearest  to  ourselves,  may  be 
surest  of  our  own  being. 

And  it  would  make  strange  confused  work  in  the  world, 
if  in  reference  to  all  the  actions  of  man,  they  should  be 
ever  moving  disputes  about  them,  whether  they  really  are 
or  are  not.  As  if  a  man  could  no!  tell  how  to  eat,  but  he 
must  fall  a  doubting  presently,  "  Is  this  real  food  before 
me,  or  is  it  not "!  or  am  I  awake  to  eat  it,  yea  or  no  T'  Or 
as  if  he  could  not  tell  how  to  converse  with  any  one,  about 
never  so  important  a  business,  but  he  must  fall  a  dispu- 
ting, "Is  this  a  real  man,  or  but  a  spectre  I  may  it  not  be 
only  the  umbra  of  a  man  V  In  short,  what  could  be  done, 
what  business  transacted  in  the  world,  if,  about  such  plain 
matters,  doubts  must  he  perpetually  raised  1 

Every  m.an  that  hath  understanding,  as  hath  been  said, 
may  be  at  as  great  certainty  concerning  the  existence  of  the 
supreme  and  first  Being,  as  of  any  thing  whatever.  Nay, 
a  great  deal  more,  because  his  existence  is  supremely  ne- 
cessary. So  that  if  I  confine  certainty  to  the  eye,  then  I 
am  sure  of  nothing  but  what  I  .see.  But  I  am  certain  that 
God  always  was  of  himself,  and  therefore  is  necessarily; 
and  so,  not  to  be,  must  to  him  be  simply  impossible.  This, 
therefore,  would  be  one  great  supply  to  our  not  seeing  him, 
once  to  make  the  matter  plain  and  clear,  that  he  exist-, 
anc*  that  he  is  the  most  excellent  and  supreme  good. 
Which  would  be  a  great  deal  in  our  way,  towards  the 
exercise  of  love  to  God,  though  we  do  not  .see  him. 

2.  It  will  concern  us  much  to  u.se  our  thoughts  in  be- 
ing conversant  with  other  invisible  objects.  For  certainly, 
minds  and  hearts  that  are  continually  busied  about  things 
of  sense  only,  will  be  but  in  a  very  defective  capacity,  at 
all  times,  to  converse  with  the  invisible  God.    It  needs  a 


very  refined  temper  of  mind  to  behold  him  with  the  intel- 
lectual eye,  and  thereupon  to  love  and  embrace  the  blessed 
glorious  God.  And  as  while  we  converse  with  things  that 
are  vain,  our  minds  are  vain ;  while  with  things  that  are 
earthly,  our  minds  are  earthly,  and  bear  the  impress  and 
image  of  those  things  with  which  we  have  most  to  do ; 
so,  if  we  did  but  converse  with  spiritual  things,  or  those 
which  are  above  the  reach  of  sense,  it  would  be  a  means 
to  make  our  minds  and  hearts  grow  more  spiritual,  and 
consequently  more  fit  for  the  love  and  converse  of  the 
eternal,  supreme,  invisible  Spirit. 

It  is  a  mean  base  thing,  since  God  hath  furnished  our 
natures  with  a  thinking  power,  to  use  our  thoughts  only 
about  those  things  that  lie  in  common  to  us  with  brute 
creatures.  "Can  I,  have  I,  a  power  to  mind  higher  and 
nobler  objects,  and  will  I  so  vilely  debase  myself  as  not  to 
mind  them!  to  mind  only  things  that  are  earthly,  drossy, 
and  terrene !  By  this  means  I  shall  always  keep  myself  m 
an  incapacity  to  have  to  do  with  God." 

We  should  therefore  consider  with  ourselves,  that  as  we 
have  faculties  by  which  we  are  rendered  capable  of  con- 
versing with  men  and  visible  things;  so  we  have  faculties 
too  in  our  natures,  whereby  we  are  capable  of  conversing 
with  things  that  are  not  visible,  and  that  are  of  a  higher 
nature.  It  is  easy  to  turn  all  the  things  of  this  visible  state 
into  a  dusky  shadow  to  ourselves.  We  can  clothe  all  the 
world  with  darkness,  in  a  moment,  only  bv  shutting  our 
eyes.  And  therefore  as  our  eyes  would  signify  nothing  to 
visible  things,  if  we  did  not  use  them;  so  nur  will  our 
thoughts  signify  any  thing  in  reference  to  the  invisible 
world,  unless  we  employ  them  upon  their  more  proper 
and  peculiar  objects. 

We  should  also  recollect  with  ourselves,  that  there  is 
such  a  thing  as  an  invisible  world,  which  is  the  best  and 
noblest  part  of  the  creation  of  God.  We  ourselves,  as  to 
the  better  part  of  our  natures,  belong  to  it.  Therefore  we 
should  not  behave  as  strangers,  and  unrelated  to  that  world. 
We  should  consider  how  glorious  the  invisible  world  is, 
and  recount  who  are  its  inhabitants,  what  are  the  affairs 
and  pleasures,  the  excellencies  and  ornaments  of  those  in- 
habitants. Let  us  think  with  ourselves,  what  vast  num- 
berless myriads  there  are  of  glorious  spirits,  creatures  of 
God,  that  are  composed  all  of  mind  and  love,  whose  per- 
petual business  and  employment  is  to  behold  and  adore 
the  great  Father  of  spirits,  the  paternal  Mind,  or  Reason, 
as  the  heathen  have  called  him,  the  original  intellect,  that 
is  every  where,  and  all  in  all. 

We  should  think  with  ourselves,  that  the  affairs  of  those 
innumerable  multitudes  of  glorious  spirits,  and  their  plea- 
sures and  delights,  are  the  same.  Their  business  is  to  be 
always  beholding  the  Divine  glory;  and  by  adoration  and 
praise  to  return  it  to  him,  reflecting  it  back  again  to  its  own 
Original.  We  should  think  with  ourselves,  what  the  lovely 
ornaments  and  excellencies  are  of  those  blessed  inhabitants: 
we  should  consider  their  vast  knowledge,  their  mighty 
power,  their  pure  holiness,  their  profound  humility,  the  be- 
nignity, love,  and  serenity,  that  are  every  where  to  be  found 
among  those  happy  beings. 

And  when  we  have  thought  and  considered  all  this,  then 
let  us  ask  ourselves,  "  Why  am  I  a  stranger  to  this  invisi- 
ble world  1"  For  indeed  we  are  strangers  to  it,  while  we 
are  unrelated  to  God,  and  his  Christ.  But  this  is  not 
our  necessity,  but  our  great  folly,  that  we  continue  in  so 
distant  and  unrelated  a  state.  We  are  naturally  aliens, 
strangers,  foreigners;  but  there  are  overtures  made  to  us 
by  Christ,  to  become  of  the  household  and  family  of  God, 
Eph.  ii.  19.  And  this  family  is  made  up  of  heavenly  ones, 
though  part  be  in  heaven  and  part  on  earth.  Our  Lord 
Jesus  Christ  himself,  besides  his  natural,  hath  an  acquired 
dominion  and  lordship  over  the  whole  of  it.  By  him  were 
all  things  made,  both  visible  and  invisible;  (Col.  i.  16 — 
21.)  and  even  besides  that,  by  the  blood  of  his  cross,  he  is 
become  the  Head  over  all  principalities,  and  powers,  and 
thrones,  and  dominions ;  whether  they  be  in  heaven,  or 
earth,  or  under  the  earth. 

So  that  if  we  be  of  those  who  profess  themselves  to  be 
Christians,  and  are  united  to  him,  we  are  come  to  an  innu- 
merable company  of  angels,  and  thespirilsof  the  just  made 
perfect,  Heb.  xii.  22,  23.  We  are  actually  joined  as  mem- 
bers of  that  body,  which  is  all  but  one  community  of  glo- 


676 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  X. 


rious  creatures  above  and  holy  ones  here  below,  in  whom 
the  beginnings  and  first  principles  of  the  new  creature,  and 
the  work  of  sanctification,  are  to  be  found.  So  that  we 
may  again  demand  of  ourselves  and  ask,  "  Why  do  we 
estrange  ourselves,  and  carry  it  as  if  we  were  unrelated  to 
those  invisible  creatures  1"  Those  blessed  spirits  are  con- 
tinually mingling  with  us,  if  we  will  believe  the  Divine 
testimony  concerning  them.  The  angel  of  the  Lord  en- 
campeth  about  them  that  fear  him,  and  delivereih  them, 
Psal.  xxxiv.  7.  And  what  are  all  the  angels,  but  minis- 
tering spirits  sent  forth  for  the  good  and  service  of  them 
who  are  heirs  of  salvation?  Heb.  i.  14.  They  are  convers- 
ant in  our  assemblies,  as  some  understand  that  passage  in 
the  first  epistle  to  the  Corinthians,  where  the  woman  is 
directed  to  have  power  over  her  head,  that  is,  a  vail,  in 
token  of  her  subjection  to  power,  "  because  of  the  angels ;" 
(1  Cor.  xi.  10.)  though  some  understand  this  passage 
otherwise.  And  again,  more  expressly  it  is  said,  that 
unto  powers  and  principalities  in  heavenly  places  is  known 
by  the  church  the  manifold  wisdom  of  God,  Eph.  iii.  10. 

Therefore  in  that  we  do  not  entertain  more  frequent 
thoughts,  and  exercise  our  minds  more  about  what  the 
Scriptures  reveal  in  this  matter,  we  are  certainly  injurious 
to  ourselves.  We  keep  back  our  minds  from  being  clari- 
fied from  earth  and  sensible  things,  by  which  they  might 
be  raised  up  to  the  honour  and  advantage  of  being  em- 
ployed about  the  blessed  God  himself.  For  if  we  were 
filled,  all  the  day  long,  with  becoming  thoughts  of  the 
state  and  condition  of  the  affairs  of  the  inhabitants  of  the 
invisible  world,  how  easy  were  it  to  fix  upon  God  the 
great  Ruler  of  all,  the  Faiher  of  spirits! 

And  being  of  the  same  community,  making  but  one  so- 
ciety with  those  blessed  creatures,  as  being  under  the  same 
Head  with  them,  we  make  a  great  schism  in  the  body  if 
we  break  off  ourselves  from  them,  and  their  employments 
and  affairs,  and  involve  ourselves  with  things  that  are  visi- 
ble, and  the  objects  of  sense.  Of  all  men  in  the  world,  the 
sensualist  is  the  greatest  schismatic.  Hebreaks  himself  off 
from  all  the  affairs  and  concernments  of  the  invisible  world ; 
and  wraps  himself  in  this  narrow  sphere,  as  one  quite  cut 
off  from  God,  and  all  that  are  more  immediately  convers- 
ant with  him.  We,  I  say,  quite  rend  ourselves  from  that 
body,  that  happy  society,  if  we  do  not  apply  ourselves 
more  to  mind  the  concernments  of  that  other  world,  and  to 
have  our  spirits,  thoughts,  and  affections,  exercised  and 
carried  up  thither.     And  again, 

3.  It  is  necessary  in  order  to  supply  our  not  seeing  God, 
that  we  most  firmly  believe  the  report  and  testimony  that 
is  given  of  him  in  the  Gospel  of  his  Son.  What  we  can- 
not know  by  our  own  eyes,  we  must  be  beholden  for  the 
knowledge  of  to  the  report  of  others.  And  it  is  the  busi- 
ness of  the  Gospel  to  make  a  report  of  God  to  us,  and  the 
errand  of  his  Son  into  the  world  was  to  bring  us  this  re- 
port. He  who  best  knew  him,  and  from  eternity  was  in 
nis  bosom,  "  hath  declared  him ;"  (John  i.  18.)  and  that  on 
purpose  for  our  relief  in  this  case,  because  "  no  man  hath 
seen  God  at  any  time."  Since  therefore  God  is  invisible, 
and  we  are  creatures  that  depend  so  much  upon  sense,  he 
"hath  spoken  to  us  by  his  Son,  the  express  image  of  his 
person,"  Heb.  i.  3.  So  that  it  is  by  no  mean  one  that  he  hath 
sent  us  an  account  of  himself,  though  we  cannot  see  him. 

All  reports  signify  as  they  are  believed.  They  signify 
nothing  where  no  credit  is  given  to  them.  But  what  .should 
induce  us  to  doubt,  whether  the  revelation  which  Christ 
hath  made  to  us  of  God,  in  his  word,  be  true  or  no?  What 
should  make  us  imagine,  that  God  should  misrepresent 
him.se!f  ?  What !  doth  he  need  to  beguile  us,  his  crea- 
tures, whom  he  hath  entirely  in  his  power'!  the  works  of  his 
hands,  whom  he  can  wink  and  beckon  into  nothing?  Do 
you  think  he  means  to  beguile  us  with  .specious  representa- 
tions of  himself,  otherwise  than  as  the  matter  really  is? 

Therefore  we  should  thus  consider  with  ourselves.  "  We 
have  not  indeed  seen  God,  nor  is  he  liable  to  so  mean  a 
thing  as  human  sight.  But  we  have  an  express  discovery 
of  him  by  his  own  Son,  who  came  upon  this  very  errand : 
and  what  he  has  said  was  not  casually,  and  on  the  by,  as 
words  dropped  by  chance ;  but  he  came  for  this  very  end, 
that  he  might  acquaint  the  world  what  God  is,  and  give  to 
men  an  account  of  him,  since  he  is  not  to  be  seen  with  eyes 
of  flesh."    And  sure,  upon  the  account  we  have  of  this 


blessed  and  glorious  Object,  he  must  be  acknowledged  to 
be  the  most  lovely  Object.  We  are  not  then  at  a  loss  for 
an  object  of  our  love,  if  we  will  but  believe  the  record  and 
testimony  of  the  blessed  God  in  his  own  word ;  and  take 
it  as  a  revelation  from  heaven  with  so  merciful  a  design. 
How  awful  an  acquiescence  therefore  doth  that  challenge 
and  command  !  So  that  our  hearts  should  readily  suggest 
to  us,  that  it  is  the  greatest  profaneness,  if  we  do  not  with 
reverence  and  veneration  admit  that  testimony. 

In  what  honour  and  veneration  had  those  poor  deluded 
creatures  the  image  that  was  said  to  have  come  down  from 
Jupiter!  Acts  xix.  35.  Why,  God's  own  word  is  his  own 
lively  image,  a  true  representation  of  himself,  which  cer- 
tainly came  down  from  himself  He  hath  sent  many  on 
this  message;  his  own  Son,  his  prophets,  and  apostles,  on 
purpose  to  draw  men  into  communion  and  fellowship  with 
himself  These  things,  saith  St.  John,  are  written,  that 
we  might  have  fellowship  with  the  Father,  and  with  his 
Son  Jesus  Christ,  1  John  i.  3.  And  then  he  goes  on  in 
his  epistle  to  tell  them,  that  the  message  which  the  apos- 
tles heard  of  him  and  declared  unto  them,  was  this — that 
God  is  light,  and  God  is  love,  1  John  i.  5,  &c.  Surely  then 
such  a  Being  is  the  most  worthy  of  our  esteem  and  love; 
and  the  message  sent  to  men  is  most  worthy  of  their  ac- 
ceptance, to  wit,  that  such  a  God  is  offered  to  them  for 
their  God.  Thus  men  are  acquainted  with  him  by  the  re- 
velation they  have  of  him  in  the  Gospel,  that  so  they  may 
be  drawn  into  a  communion  and  fellowship  with  him,  the 
life  and  soul  of  which  is  love. 

4.  It  is  necessary,  that  we  bend  ourselves  much  to  con- 
template and  study  the  nature  of  God,  according  to  the 
discovery  we  have  of  him  in  his  revelation.  That  which 
we  do  know  and  believe,  makes  an  impression  upon  us 
only  as  it  is  improved  by  our  thoughts ;  as  it  is  considered 
or  not  considered.  A  great  many  things  lie  asleep  in  our 
souls,  and  signify  nothing  to  us,  for  want  of  actual  thought. 
At  certain  times  and  seasons,  therefore,  we  should  say  to 
ourselves ;  "  Well !  I  will  now  go  on  purpose,  and  sit 
down,  and  meditate  upon  God.  This  shall  be  the  business 
of  the  present  hour."  For  surely  nothing  can  with  higher 
right  lay  claim  to  our  entire  thoughts,  than  the  Author  of 
all.  And  it  is  a  strange  piece  of  negligence,  that  he,  with 
whom  we  have  such  great  concerns,  and  who  is  our  All 
in  all,  should  be  so  seldom  the  subject  of  our  solemn, 
designed,  purposed  meditation;  that  the  thoughts  of  God 
should  be  casualties  with  us;  that  we  should  think  of 
him  only  now  and  then  by  chance,  and  never  find  a  time, 
wherein  we  may  say  to  ourselves,  "  I  will  now  on  set  pur- 
pose think  of  God." 

How  doth  this  correspond  with  the  practice  of  the 
saints,  who  had  communion  with  him  of  old  1  as  we  find 
the  Psalmist  intimating,  that  he  thought  of  God  on  his 
bed,  and  meditated  on  him  in  the  night  watches,  Psal. 
Ixiii.  6.  I  would  not  here  propound  to  you  the  indulging 
or  gratifying  a  vain  curiosity,  inquiring  into  the  unre- 
vealed  things  of  God ;  but  would  recommend  to  you  the 
study  of  tho.se  plain  intelligible  attributes  of  his,  that  are 
obvious  to  the  understandings  of  the  generality  of  men, 
because  the  Divine  Being  is  not  capable  of  a  strict  and 
rigid  definition.  These  are  enough  to  suggest  such  a 
notion  of  him,  as  renders  him  an  object  worthy  of  our 
love  and  worship ;  while  a  multitude  of  things  may  be 
supposed  concerning  God,  which  it  is  not  necessary  for  us 
to  be  acquainted  with. 

Consider  then  his  wisdom,  power,  goodness,  holiness, 
and  the  like,  which  are  his  communicable  attributes;  and 
add  to  these  the  incommunicable  properties  of  his  eternity, 
his  immensity,  his  self-.sufKciency,  his  self-subsistence,  his 
necessary  existence,  and  so  we  have  an  account  of  God. 
And  then  how  excellent  and  glorious  an  Object  both  of 
love  and  worship  have  we  before  us  !  a  Being  of  himself 
originally  perfect ;  who  is  essential  wisdom,  goodness, 
love,  truth,  righteousness,  and  holiness.  In  what  a  trans- 
port should  we  be  upon  such  a  representation  of  God ! 
We  have  his  name  often  in  our  mouths  when  it  is  with 
us  but  as  an  empty  sound ;  as  if  that  great  and  venerable 
name  signified  nothing.  He  is  near  in  our  mouths,  and 
ears,  but  far  from  our  hearts;  and  then  no  wonder  lie  is 
so  little  loved  all  the  while.  But  would  we  once  admit 
to  have  our  souls  possessed  with  the  apprehension  of  the 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


import  of  ihat  mighty  and  venerable  name,  which  was 
given  to  Moses  ;  how  would  it  engage  us  to  bow  our  heads 
and  worship  him,  who  is  "  the  Lord,  the  Lord  God,  mer- 
ciful and  gracious,  long-suffering,  abundant  in  goodness 
and  truth,  keeping  mercy  for  thousands,  forgiving  iniquity, 
transgression,  and  sin,  and  that  will  by  no  means  clear  the 
guilty,"  Exod.  xxxiv.  ti,  7.  Our  Lord  told  the  Samaritan 
woman,  "  Ye  worship  ye  know  not  what,"  John  iv.  '22.  So 
do  they,  who  make  his  worship  nothing  else  but  a  ceremo- 
nious compliment;  the  mere  bowing  of  the  knee,  and  the 
honouring  him  with  the  lip.  But  if  it  be  the  worship  of 
love,  it  is  impossible  then  that  we  should  worship  we  know 
not  what.  For  the  interior  faculties  of  the  soul,  as  to  love 
and  desire,  cannot  be  wrought  upon  by  a  shadow.  They 
must  be  moved  by  something  substantial,  and  set  on  work 
by  something  which  really  exists.  When  therefore  we 
hear  the  name  of  God  spoken,  how  should  it  make  us  stoop 
and  bow  before  him !  and  into  what  an  awful  and  pleasing 
commotion  should  it  put  all  the  powers  of  our  souls  at 
once  !  But  to  go  a  whole  day,  and  forget  God  ;  and  to  let 
many  days  pass,  without  ever  choosing  a  time  to  think  of 
him  on  purpose,  is  a  great  iniquity.  And  while  that  ini- 
quity abounds,  the  love  of  such  must  needs  grow  cold. 
And  then  again, 

5.  We  must  take  heed,  that  we  entertain  no  horrid  and 
dismal  thoughts  of  God,  and  that  we  believe  nothing  that 
is  contrary  to  his  own  revelation  of  himself  Take  heed 
lest  the  belief  of  a  God  suggest  only  a  guilty  enslaving 
fear.  I  mean  not  the  fear  of  reverence,  which  the  angels 
owe  and  pay  ;  but  that  fear  of  horror,  which  is  most 
proper  to  devils,  and  is  the  product  of  a  diabolical  faith. 
"The  devils  believe  and  tremble,"  James  ii.  19.  They 
believe  and  are  full  of  horror,  a^;  that  word  ippiaaovm  sig- 
nifies ;  do  even  shiver  with  the  belief  they  have  concern- 
ing God.  As  "  perfect  love  casteth  out  fear,"  (1  John  iv. 
18.)  so  such  fear  will  always  put  out  love.  For  a  fear 
proceeding  from  gross  and  horrid  mispersuasions  coucern- 
mg  God,  must  needs  stifle  all  dutiful,  ingenuous,  loyal 
affection  to  God. 

It  is  the  great  art  of  the  devil  to  possess  men  with  the 
apprehension,  if  it  be  possible,  that  their  case  is  the  same 
with  his  own,  that  so  thereby  they  may  make  it  their  own. 
If  the  devils  can  once  persuade  men,  that  God  is  as  unre- 
concilable  to  them,  as  he  is  to  theraiselves,  who  sinned  with 
open  eyes,  without  a  tempter,  and  all  at  once  in  their  own 
proper  persons ;  if  they  can,  I  say,  but  make  men  believe 
this,  then  it  is  a  most  easy  thing  to  keep  the  love  of  God 
from  ever  having  any  entrance  into  the  soul.  It  is  natural 
to  hate  those  whom  we  fear  or  dread  ;  therefore,  I  say,  the 
fallen  angels  believe  and  tremble,  believe,  and  are  full  of 
horror. 

But,  do  you  believe,  and  bless  God  1  Believe  him  ac- 
tually reconciled,  if  you  find  your  hearts  do  yield  to  him. 
Believe  him  willing  to  be  at  peace.  Believe  him  when  he 
testifies,  that  whosoever  cometh  to  him  shall  in  no  wise  be 
cast  out,  John  vi.  18.  Believe  him  saying,  "Though  thou 
hast  forgotten  me,  and  hast  set  up  thyself  to  be  thine  own 
idol,  and  hast  been  perpetually  affronting  me ;  yet  do  thou 
but  accept  my  Son,  and  of  pardon  in  and  through  him, 
and  I  will  make  thee  my  friend,  my  associate,  and  my 
son."  Do  but  believe  this,  and  try  if  it  be  in  your  power 
not  to  love  him.  This  faith  will  certainly  work  by  love. 
But  take  heed  of  believing  what  God  hath  never  said ; 
and  what  the  destroyer  of  souls  would  make  you  believe 
he  hath  said.  For  whatsoever  thoughts  tend  to  the  making 
him  unlovely,  or  not  amiable  in  your  eyes,  have  them  far 
from  you.    And, 

6.  Make  him  your  own  by  an  entire  and  cheerful  choice, 
and  acceptance  of  him  for  your  Lord  and  your  God.  How 
mightily  doth  relation,  interest,  and  property  command 
love !  You  cannot  see  him,  it  is  true,  but  you  may  choose 
and  apprehend  him  for  your  God  ;  which  relation,  once 
understood,  will  happily  supply  the  want  of  seeing  him. 
Surely  j'ou  would  love  your  own  child,  your  own  father, 
your  own  husband,  or  wife,  though  you  were  born  blind 
and  could  never  see  them.     How  many  are  apt  to  say, 


when  they  observe  any  thing  lovely,  in  such  or  such  a  re- 
lation in  another  family ;  for  instance,  a  dutiful,  ingenu- 
ous child  ;  "  0  had  I  such  a  one,  how  should  I  love  him !" 
Why,  you  have  an  amiable  description  of  your  God;  and 
do  not  your  hearts  say  within  you,  "If  he  were  my  God, 
how  should  I  love  him  1"  And  why  is  he  not  your  God  1 
he  offers  himself  to  be  yours,  and  has  put  no  harder  terms 
upon  you,  than  that  you  receive  him  for  your  God.  Com- 
ply then  with  his  righi'-ous  law,  "  Thou  shalt  have  no 
other  god  but  me,"  Exod.  xx.  3.  Say  therefore,  "  Thou 
shalt  be  my  God  wholly  and  alone."  As  every  covenant 
is  made  up  by  a  mutual  stipulation,  so  his  willingness  and 
yours  make  the  bargain.  He  hath  declared  his  own  wil- 
lingness, do  you  but  make  out  yours,  and  the  matter  is 
efiected,  so  as  that  none  can  tear  you  asunder. 

And  how  pleasant  a  thing  is  it  to  have  such  a  God  your 
own  to  glory  in,  and  to  walk  in  his  name  !  to  be  able  to 
say,  "God,  even  my  God,  shall  bless  me !  I  need  no  other." 
How  high  matter  of  triumph  was  this  to  the  Psalmist ! 
Let  it  be  told  to  the  generations  following.  This  God  is 
our  God  for  ever  and  ever ;  he  will  be  our  g:uide  even  unto 
death,  Psal.  xlviii.  13,  14.  As  if  he  had  said.  We  are  v/il- 
ling  that  this  should  be  known,  in  the  present  and  succeed- 
ing ages.  Let  it  be  transmitted  to  posterity.  Let  there  be 
a  perpetual  everlasting  monument  of  this,  that  we  have 
had  the  Lord  for  our  God.  Thus  a  certain  noble  person 
would  have  an  inscription  put  upon  his  tomb,  without  any 
further  enlargement,  to  this  effect,  That  he  had  been  a  ser- 
vant to  Ciueen  Elizabeth,  counsellor  to  King  James,  and 
friend  to  Sir  Philip  Sidney.  By  this  it  appears  that  he 
would  have  all  ages  know  whose  servant,  counsellor,  and 
friend  he  had  been.  ■''  In  like  manner  should  every  good 
and  pious  soul  declare  to  the  present,  and  all  future  ages, 
that  THE  Lord  is  his  God. 

7.  Let  your  souls  be  filled  with  this  apprehension,  that 
God  is  always  and  every  where  present.  How  sweetly 
moving  are  those  thoughts  of  God's  omnipresence  in  the 
139th  Psalm !  They  were  so  to  the  Psalmist,  and  they  are 
so  to  all  the  saints.  "  Whither  shall  I  go  from  thy  Spirit  1 
or  whither  shall  I  flee  from  thy  presence '!  If  I  ascend  up 
into  heaven,  thou  art  there;  if  I  make  my  bed  in  hell, 
behold  thou  art  there.  If  1  lake  the  wings  of  the  morn- 
ing, and  dwell  in  the  uttermost  parts  of  the  sea ;  even 
there  shall  thy  hand  lead  me,  and  thy  right  hand  shall 
hold  me.  If  I  say.  Surely  the  darkness  shall  cover  me; 
even  the  night  shall  be  light  about  me.  Yea,  the  darkness 
hideth  not  from  thee,  but  the  night  shineth  as  the  day  ;  the 
darkness  and  the  light  are  both  alike  to  thee,"  Ps.  cxxxix. 
7—18.  And  when  the  royal  Psalmist  considered,  how 
God  insinuated  himself  into  every  bone  of  his  fle.sh,  and 
particle  of  his  frame,  saying,  "  Thou  hast  po.ssessed  my 
reins,  thou  hast  covered  me  in  my  mother's  womb ;"  he 
breaks  out  at  last  into  these  words,  "  How  precious  also 
are  thy  thoughts  unto  me,  O  God  !  how  great  is  the  sum 
of  them !" 

Let  us  then  but  habituate  ourselves  to  the  apprehension 
of  an  everv  where  present  Deity,  conceiving  all  things 
filled  with  the  Divine  fulness,  and  this  will  supply  the  de- 
fect, or  the  want  of  .seeing  God.  Let  every  creature,  every 
place,  every  providence,  put  us  in  mind  cf  God.  Thus  be- 
gins and  ends  the  eighth  Psalm,  the  design  of  which  is,  to 
contemplate  God  in  these  things,  regarding  them  all  as  the 
works  of  his  hands  ;  "  How  excellent  is  thy  name,  OG~' 
it  all  the  earth,  who  hast  set  thy  glory  above  the  heavens !" 
Psal.  viii.  1,9.  And  what  an  ecstasy  do  we  find  Moses  in, 
while  he  is  celebrating  a  particular  providence !  "  Who  is 
like  unto  thee,  O  Lord,  among  the  gods  1  who  is  like  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders'?" 
Exod.  XV.  11,  If  then  we  did  but  labour  to  make  this 
thought  familiar  to  ourselves,  that  whithersoever  we  go, 
or  wherever  we  are,  we  have  a  God  to  behold  ;  that  there 
are  footsteps  of  God,  every  where,  for  us  to  lake  notice  of, 
or  impressions  and  prints  of  his  glory ;  this  would  habituate 
us  to  his  converse,  and  make  the  motions  and  exercises  ct 
love  easy  and  familiar  to  us.  This  effect  it  had  on  the 
Psalmist  in  the  l(Mth  Psalm,  who  after  a  glorious  descrip- 

FVLKE  GREVILL 
SERVA^T  TO  QVEENE  ELIZABETH 
CONCELLER  TO  KING  lAIMES 
AND  FREND  TO  SIR  PHILIP  SIDNEY. 


678 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


Si  AM.  XI. 


tion  of  God,  thus  closeth  it  up;  "My  meditation  of  him 
shall  be  sweet,  I  will  be  glad  in  the  Lord,"  Psal.  civ.  34. 
He  had  been  viewing  God,  as  he  was  to  be  seen  in  the 
•works  of  his  hands ;  and  his  spirit  was  now  drenched 
deeply  in  the  thoughts  of  God's  active  power  and  provi- 
dence, every  where  diffused  in  the  world. 

We,  in  like  manner,  should  always  have  such  thoughts 
injected  into  us,  if  we  would  but  consider  with  ourselves, 
that  wherever  we  are,  still  we  live,  and  move,  and  have 
our  being  in  God.  The  whole  earth  is  full  of  his  glory. 
By  him  all  things  consist.  We  can  set  a  foot  no  where, 
but  still  we  tread  upon  his  ground,  and  are  in  his  dominion. 
We  cannot  live,  hut  by  a  viial  influence  derived  from  him. 
How  much  would  this  contribute  to  the  facilitating  the 
exercises  of  love  !  By  converse  love  insinuates  itself  into 
persons,  they  are  captivated  before  they  are  aware.  And 
there  is  no  man  of  so  morose,  sour,  churlish  a  nature,  but 
will  have  a  sort  of  kindness  for  such,  whom  he  converselh 
frequently  with.  Assiduous  converse  wins  hearts.  How 
much  more,  when  we  have  such  an  amiable  object,  should 
we  associaie  with  him  !  It  will  then  ensue  of  course,  that 
we  shall  be  taken  with  him,  and  drawn  by  the  cords  of 
love  into  the  happy  bonds. 

8.  And  lastly,  let  us  pray  much  and  earnestly  for  the 
Spirit  of  life  aiid  love,  which  is  his  own  gift.  Among  the 
many  excellent  fruits  of  the  Spirit  you  see  love  leads  the 
van,  Gal.  v.  22.  It  is  of  considerable  moment  to  state  the 
ca.se  to  ourselves  thus  ;  "  The  love  of  God  is  one  of  the 
fruits  of  his  own  Spirit."  How  intent  then  should  we  be 
upon  this,  that  he  who  claims  to  be  the  Object  of  our  love, 
is  pleased  to  be  the  Author  of  it !  even  of  that  pure,  refined 
love,  that  is  fit  to  oe  set  upon  so  glorious  an  Object. 
Whereas  such  a  carnalized,  impure,  drossy  love  as  ours, 
can  never  turn  itself  unto  God  ;  will  always  decline,  and 
shun  that  blessed  Object.  He  must  form  our  love  for  him- 
self, or  it  will  never  do. 

As  he  therefore  makes  our  love  the  sum  of  his  law,  and 
of  all  his  precepts,  so  we  should  make  it  the  sum  of  all  our 
requests.  For  it  is  at  once  indeed  both  our  privilege  and 
our  duly.  Both  what  we  are  to  do,  and  what  we  are  to 
enjoy,  are  all  summed  up  in  love.  And  if  we  make  this 
the  sum  of  our  desires,  how  much  of  ingenuity  would 
there  be  in  this  prayer,  when  we  come  to  the  Lord,  and 
say,  "  Lord,  if  I  should  cast  all  my  desires  into  one  re- 
quest, it  is  love!  Love  is  the  only  thing.  I  beg  only  a  heart 
to  love  thee."  How  much  ingenuity  is  there,  I  say,  in  such 
a  prayer  !  and  how  great  also  is  the  necessity  of  it !  For 
we  can  as  soon  pluck  down  a  star,  or  create  a  new  sun,  as 
plant  in  our  own  souls  this  principle  of  love  to  God,  with- 
out his  aid.  Every  good  and  perfect  gift  is  from  him  ;  and 
certainly  this  is  good,  and  a  matter  of  high  excellency,  to 
have  the  heart  possessed  with  his  love.  We  can  never 
understand  the  love  of  God  to  us,  till  our  souls  are,  as  it 
were,  trans-elemented  into  a  love  to  him.  God  is  love, and 
he  that  dwelleth  in  love  dwelleth  in  God  and  God  in  him, 
1  John  iv.  16. 

And  now,  after  all  this,  would  we  be  excused  from  the 
duty  of  loving  God  ?  that  is,  from  being  happy,  from  liv- 
ing a  life  of  pleasure,  from  solacing  ourselves  with  the 
immense  Good  1  We  should,  melhinks,  as  little  wish  to 
be  excused,  as  a  poor  indigent  man  from  having  all  his 
wants  supplied ;  or  a  sick  languishing  person,  from  re- 
turning to  health  and  strength ;  or  a  hungry  fainting  per- 
son, from  receiving  convenient  food;  or  a  weary  person, 
from  receiving  refreshing  ease  and  rest.  Would  we  be 
excused  from  having  God  for  our  portion,  our  health  and 
strength,  our  rest  and  all  in  alii  We  cannot  indeed  see 
God;  but  will  that  excuse  us,  when  so  many  things  pre- 
sent us  with  an  idea  and  image  of  him  1  or  when  we  have 
the  privilege  of  addressing  ourselves  to  him  by  prayer  "^ 
The  Scriptures  do  not  speak  to  us  in  this  matter  with  any 
intention  or  design  to  excuse  ns  from  this  duty.  There  it 
is  intimated,  that  all  the  good,  which  concerns  a  man's 
present  slate,  comes  from  love  to  God.  All,  says  the  apos- 
tle, shall  work  together  for  good,  to  them  that  love  God, 
Rom.  viii.  28.  And  with  respect  to  the  other  world,  it  is 
s:.id  that  eye  hath  not  seen,  nor  ear  heard,  neither  hath  it 
entered  into  the  heart  of  man  to  conceive,  what  God  hath 
lairi  up  for  them  that  love  him,  1  Cor.  ii.  9. 
•  Preached  November  Ist,  1676. 


And  if  we  would  but  consider  the  mattei,  it  is  plain  we 
cannot  excuse  our  conduct  to  ourselves  ;  much  less  to 
God.  For  do  not  our  consciences  tell  us,  that  nothing  is 
so  ea,sy,  nothing  so  ready  "!  And  it  is  likewise  to  be  con- 
sidered, what  will  be  made  of  this  one  day.  I  make  little 
doubt  but  one  very  great  part  of  the  torture  of  hell,  will  lie 
in  a  too  late  repentance ;  that  we  never  lo  ;ed  what  our 
convicted  consciences  must  needs  have  told  us  was  most 
congruous,  and  fit  to  be  loved.  When  an  awakened  soul 
shall  make  reflection,  and  consider,  what  infinite  reason 
there  was  for  the  loving  of  God,  and  yet  it  could  never  be 
brought  to  it ;  we  can  conceive  no  sort  of  menial  torture 
to  be  more  tormenting  than  this.  So  that  they,  who  live 
destitute  of  the  love  of  God,  and  content  themselves  with 
so  doing,  are  busily  preparing  their  own  hell  all  their 
days.  Oh,  how  tormenting  will  he  the  reflection  !  "  I  lived 
a  life's  time  in  the  world,  and  knew  how  reasonable  a 
thing  it  was,  how  just  and  righteous  to  love  God,  and  yet 
1  never  did  love  him  !"  This  will  be  a  most  amazing  sub- 
ject for  thoughts  to  feed  upon,  and  to  find  torment  by, 
throughout  an  eternal  state.  And  therefore  we  are  the 
more  concerned  to  be  restless  in  our  spirits,  till  we  feel  the 
fire  so  to  burn  within  us,  and  can  make  our  appeal  to  God, 
saying.  Thou  knowest  all  things.  Lord !  thou  knowest 
that  I  love  thee,  John  xxi.  17 


SERMON  XL' 

We  have  endeavoured  from  these  words  to  evince  to 
you  the  indispensable  obligation  there  is  upon  us  to  the 
continued  exercise  of  love  to  God,  notwithstanding  that  we 
cannot  see  him.  This  hath  been  doctrinally  discoursed 
of,  and  also  insisted  upon  by  way  of  use,  and  particular 
application  of  that  doctrine ;  but  before  we  pass  from  it, 
it  will  be  requisite  to  add  somewhat  further  of  a  casuisti- 
cal import. 

It  is  very  plain,  that  though  there  are  not  many  sincere 
lovers  of  God  in  this  world,  yet  there  are  few  who  pretend 
not  to  be  so.  They  are  apt  to  please  themselves  with  the 
conceit  that  they  love  God,  and  so  take  the  matter  for 
granted,  though  there  be  nothing  of  any  such  aflection  in 
their  hearts  at  all.  Others  there  are,  who  are  apt  to  sus- 
pect that  they  do  not  love  him  in  sincerity,  and  are  too  for- 
ward to  conclude,  that  they  have  none  of  this  Divine  aflec- 
tion, because  they  do  not  perceive  it  to  work  towards  God, 
as  their  love  does  towards  other  objects.  Finally,  there 
are  others  again,  who  are  very  prone  to  censure  those  that 
speak  of  more  passionate  workings  of  affection  to  God,  as 
mere  hypocrites  for  this  pretension.  For  since  they  expe- 
rience nothing  of  such  workings  on  their  own  hearts,  they 
think  it  impossible  there  should  be  any  such  thing  at  all  in 
the  world.  There  are  therefore  three  sorts  of  persons  that 
our  present  discourse  must  have  reference  unto. 

I.  Such  ignorant  and  careless  souls  as  do,  at  random 
and  without  ever  considering  the  matter,  pronounce  con- 
cerning themselves,  that  they  are  lovers  of  God;  though 
if  the  matter  be  strictly  looked  into,  they  have  no  such 
thing  as  a  motion  of  love  in  their  heart  to  God  at  all. 

II.  Those  that  are  prone  to  suspect,  and  conclude  them- 
.selves  to  have  no  love  lo  God  at  all,  because  they  do  not 
find  this  affection  to  work  with  that  fervour  and  constancy 
that  they  think  it  should,  and  which  they  perceive  on  other 
occasions. 

III.  Such  as  are  very  apt  to  su.spect,  and  accuse  others 
of  hypocrisy  or  folly,  who  seem  to  express  the  most  pas- 
sionate and  fervent  love  to  God,  and  think  that  such  an 
affection  towards  him  cannot  have  place  in  a  human 
breast.  What  therefore  is  pretended  to  be  of  a  spiritual 
and  holy  kind,  must  be  resolved,  they  imagine,  wholly 
into  enthu.siasm ;  or  be  attributed  to  the  power  of  fancy, 
or  imagination ;  or  to  the  temper  and  disposition  of  the 
bodily  humours,  and  the  various  structure  and  fabric  even 
of  the  inferior  parts  of  the  body  itself  To  each  of  these 
sorts,  reference  must  be  had  in  what  is  now  to  be  dis- 
coursed upon  at  this  time. 


Serm.  XI. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHEK. 


679 


I.  As  to  those  who  confitJently  give  out  themselves  to  be 
lovers  of  God,  though  they  never  felt  any  motion  of  love 
to  him  at  all  in  their  hearts,  such  things  as  these  it  would 
he  very  fit  for  them  to  consider. 

1.  That  it  is  a  very  rash  and  unreasonable,  as  well  as 
dangerous,  presumption,  for  them  to  conclude  there  is  that 
in  them  which  they  have  never  perceived  at  all.  For  what 
might  not  one  imagine  or  fancy  upon  such  a  pretence  1 
Supposing  it  possible,  must  I  believe  every  thing  to  be  true 
which  is  barely  possible  to  be  true  1  How  many  absurd 
things  should  I  then  believe!  For  there  are  many  things 
thatpossibly  may  be,  which  yet  it  would  be  a  very  great 
absurdity  to  believe  are  in  reality.  It  is  a  known  rule, 
that  of  things  that  appear  not,  nor  exist,  the  same  esteem 
is  to  be  had.  If  then  it  no  way  appears,  or  however  ap- 
pears not  to  me,  that  I  am  a  lover  of  God  ;  with  what  con- 
fidence can  I  pretend  to  it,  or  say  that  I  am  so"! 

2.  It  is  to  be  considered  that  it  is  a  most  natural  thing 
to  men  to  be  very  indulgent  to  themselves,  and  to  think 
that  of  themselves,  which  none  would  think  or  imagine 
but  themselves.  It  is  natural  to  every  wicked  man  to 
"  flatter  himself  in  his  own  eyes,  until  his  wickedness  be 
found  out  to  be  hateful,"  Ps.  xxxvi.  2.  Thus  says  the 
Psalmist,  "  The  transgression  of  the  wicked  saith  within 
my  heart,"  that  is,  suggests  to  me,  "  that  there  is  no  fear 
of  God  before  his  eyes,  Ps.  xxxvi.  1.  And  truly  this  does 
as  eflectually  speak  or  declare,  that  he  hath  not  the  love  of 
God  in  him  ;  yet  at  the  same  time  he  flatters  himself,  as  it 
there  follows,  in  his  own  eyes,  till  the  matter  comes  to  be 
plainly  observable  to  every  eye.  Hence  it  may  be  very 
well  understood,  how  it  comes  to  pass  that  men  are  so  apt 
to  judge  themselves  any  thing,  which  it  would  be  horrid 
for  them  not  to  be  thought  to  be,  only  from  the  kindness 
they  have  to  themselves.  For  how  horrid  is  it  for  any 
man  to  admit  himself  to  be  no  lover  of  God !  Therefore 
he  must  needs  think  himself  such,  or  affirm  that  as  true, 
which  it  were  a  horrid  thing  to  confess  and  avow  to  be 
false.  And  so,  upon  the  matter,  their  love  to  God  depends 
upon,  and  runs  into  nothing  else,  but  a  partial  and  fond 
love  to  themselves. 

3.  They  should  consider  how  obvious  the  mistake  is,  to 
take  a  conviction  of  conscience  in  this  case  for  an  aflection 
of  the  heart.  That  is,  because  they  are  convinced  that  it 
is  a  very  reasonable  and  fit  thing  to  love  God,  therefore 
they  conclude,  that  they  do  love  him.  But  how  most  irra- 
tional is  the  conclusion  !  They  may  as  well  conclude  their 
approbation  of  any  thing  else,  to  be  the  possession  of  the 
thing  itself.  For  in.stance,  that  they  are  rich,  because  they 
approve  of  riches ;  or  that  they  are  in  very  good  health, 
because  they  approve  of  a  sound  habit  of  bodv.  It  is  plain 
that  this  is  all  which  the  most  can  say,  as  to  the  bottom  of 
their  pretence.  They  have  nothing  at  all  in  them  like  the 
love  of  God,  but  only  this  conviction  of  conscience,  that  it 
is  fit  he  should  be  loved.  Of  this  there  is  a  neces.sary  and 
unavoidable  approbation  imposed  upon  their  judginent, 
from  the  evidence  of  the  thing  itself  And  as  all  men  are 
convinced,  that  the  obligation  is  indispensable,  therefore 
they  are  willing  to  take  it  for  granted,  that  they  have  the 
love  of  God  in  them. 

4.  It  follows,  as  another  thing  to  be  considered,  that  if 
the  love  of  God  in  itself  be  really  a  distinct  thing,  and  dif- 
ferent from  such  a  conviction,  then  their  love'to  him  is 
reduced  to  nothing;  for  it  is  really  nothing,  distinguished 
from  such  a  conviction,  or  apprehension  in  their  own 
minds.  And  under  a  notion  of  its  being  an  affection  of  a 
finer  kind  and  nature  than  to  be  obvious  to  common  ob- 
servation, they  have  refined  it  quite  away,  even  into  a 
mere  nothing.  For  doth  not  every  man's  own  sense  tell 
him,  that  the  love  of  this  or  that  "thing  is  quite  another 
thing  than  a  mental  approbation  of  if!  Or  may  not  I  be 
convinced  in  my  judgment  of  the  excellencies  of  one,  to 
whom  I  have  yet  a  settled  aversion  in  my  heart  1  How 
many  cannot  endure  such  persons,  of  whom  upon  convic- 
tion they  cannot  say  they  are  not  excellent  men  1  And 
certainly  it  will  put  every  sober  considerer  of  this  state  of 
the  ca.se  upon  quite  new  thoughts,  when  he  shall  find  he 
is  not  able  to  tell  what  the  thing  is,  that  he  calls  love  to 
God,  if  it  must  be  distinguished  from  the  mere  conviction 
of  the  reasonableness  of  it. 

5.  It  is  also  to  be  considered,  that  since  love  to  God,  if 


it  be  any  where,  is  to  be  discerned  and  felt,  and  must  be 
a  ruling  principle;  it  is  then  a  most  absurd  imagination, 
that  such  a  principle  should  be  in  men,  of  which  they  have 
no  perception.  For  is  it  not  absurd,  that  a  principle,  which 
is  to  have  the  conduct  of  a  man's  life,  and  so  very  great 
power  in  and  over  him  in  his  whole  course,  should  yet  be 
neither  discernible,  nor  felf!  Indeed  there  are  many 
thoughts  and  motions  that  stir  in  our  minds,  of  which  we 
lake  very  little  notice ;  nor  can  we  in  a  little  time  say 
positively,  whether  we  have  such  a  thought  or  no.  But 
that  a  principle,  which  runs  through  the  universal  course 
of  a  man's  life,  and  which  of  all  things  should  most  fre- 
quently come  under  his  notice,  should  yet  be  neither  felt 
nor  perceived  by  him,  is  the  most  unimaginable  of  all 
things  we  can  conceive  of  Therefore  those  who  have  so 
hastily  pronounced  themselves  to  be  lovers  of  God,  and  yet 
never  felt  any  thing  by  which  this  love  is  to  be  discerned, 
are  besought  to  think  again,  to  allow  the  cause  a  rehearing, 
to  take  it  into  new  consideration,  and  not  run  away  with  a 
groundless  conceit  that  they  are  what  it  so  much  concerns 
them  actually  to  be,  while  they  are  only  so  in  their  own 
fancies  and  imaginations. 

II.  I  now  come  to  the  next  sort,  namely,  those  who  are 
apt  to  judge  themselves  wholly  destitute  of  sincere  love  to 
God,  because  they  do  not  find  those  passionate  motions  of 
it  towards  him,  as  they  do  towards  many  inferior  objects. 
And  there  are  .sundry  considerations,  which  will  be  very 
reqtiisite  to  be  weighed  in  this  case  too.    As, 

1.  That  certainly  the  actual  exercise  of  love  towards 
God  may  be  often  intermitted,  when  an  habitual  piopen- 
sion  of  lieart  towards  him  doth  remain.  The  soul  may 
frequently  be  put  beside  the  direct  acts  and  exercise  of 
this  duty;  and  yet  that  virtue  and  principle,  which  hath 
touched  their  hearts,  and  by  gracious  vouchsafement  is 
seated  there,  may  .still  habitually  incline  them  the  same 
way.  As  the  needle  touched  with  the  load-stone,  is  fre- 
quently diverted  from  iis  direct  tendency  towards  the 
north;  for  being  moved  it  shakes  and  quavers,  and  hath 
its  various  vibrations  this  way  and  that,  yet  there  is  a  vir- 
tue in  it  that  will  bring  and  reduce  it  to  the  right  point 
again.  Therefore  it  is  not  this  or  that  act  of  love  towards 
God,  that  gives  the  denomination;  but  the  habitual  pro- 
pension,  and  bent  of  the  heart.  A  man  then  is  to  be  es- 
teemed a  lover  of  God,  according  as  his  heart  stands  ha- 
bitually propense  to  him.  But  if  the  denomination  depend 
upon  this  or  the  other  act;  then  a  man  would  cease  to  be 
a  lover  of  God,  as  often  as  he  loveth  or  thinketh  of  any 
one  else,  or  is  diverted  from  it  by  this  or  that  though  never 
so  necessary  an  occasion.    And  again, 

3.  It  is  very  necessary,  that  we  consider  the  act  and  the 
passion  of  love  as  very  distinguishable,  or  different  things. 
The  act  of  love  in  a'  reasonable  intelligent  creature,  is 
nothing  else  but  the  complacential  motion  of  the  will  to- 
wards this  or  that  object,  that  is  apprehended  amiable,  or 
worthy  10  be  loved.  The  passion  of  love  is  the  impression 
made  by  an  object,  upon  the  animal  and  vital  spirits  of  the 
brain  and  heart,  which,  being  sensible,  are  reflected  upon, 
and  by  many  are  taken  notice  of  (through  a  great  mistake) 
as  if  the  very  notion  and  being  of  love  was  placed  there. 
Whereas  the  whole  entire  nature  of  Divine  love  is  separa- 
ble from  that  passion,  and  may  be  without  it ;  otherwise 
if  passion  were  of  the  essence  of  love,  it  were  altogether 
impossible,  that  the  .separate  soul  should  be  capable  of 
loving  God,  or  any  thing  else.  This  is  a  mere  accident  to 
our  love,  and  a  result  that  depends  upon  our  present  union 
with  the  body;  which  body  is  essentially  necessary,  neither 
to  our  soul,  nor  to  our  love,  for  both  may  be  without  it. 
And  I  add, 

3.  That  those  acts  which  are  performed,  as  I  may  call 
it,  in  the  upper  region  of  the  soul,  and  which  are  more 
peculiar  to  its  intellectual  nature,  are  as  truly  discernible, 
as  the  passions  are  which  rebound  upon,  and  affect  the 
body.  The  acts  of  the  mind,  and  of  the  will,  are  no  more 
imperceptible  than  the  passions ;  and  it  is  as  possible  for 
me  to  be  able  to  disceru  and  feel  the  former,  as  the  latter. 
Cannot  I  as  well  tell  that  I  think  such  a  thought,  if  I  do 
think  it;  that  I  intend  and  purpo.se  such  a  thing,  if  I  do 
really  entertain  in  my  heart  such  a  resolution  ;  as  that  I 
feel  the  motions  that  affect  my  outward  man  ?  If  therefore 
a  person  with  a  practical  jiidgment  esteems  the  blessed 


680 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Sehm.  XI. 


God  to  be  his  highest  and  best  good,  and  accordingly 
chooses  him  as  such,  and  settles  this  resolution  in  his  own 
soul,  saying,  "  This  God  shall  be  my  God,  my  best  and 
supreme  Good,  here  will  I  seek  my  felicity,  and  take  up 
my  rest,  and  lo  him  will  I  be  an  entirely  devoted  one  for 
ever;"  in  this  person  certainly  lies  the  substance  and  es- 
sence of  love.  And  is  not  this  perceptible  1  are  not  such 
acts  as  these  capable  of  being  reflected  on,  and  taken  no- 
tice of,  if  men  would  but  more  frequently  turn  their  eyes 
inward,  and  habituate  themselves  to  converse  with  them- 
selves.    But  I  further  add, 

4.  That  most  certain  it  is,  that  during  our  abode  in  the 
body,  the  affections  of  the  soul  have  more  intimately  an 
influence  upon  it.  Such  is  the  close  and  mysterious  union 
between  these  two  natures  of  flesh  and  spirit ;  that  the  in- 
fluences between  the  one  and  the  other  are  reciprocal. 
And  therefore  it  is  that  the  very  temper  or  complexion  of 
our  souls  doth  so  naturally,  some  way  or  other,  represent 
itself  in  the  outward  man,  as  that  it  is  very  diflicult,  almost 
impossible,  to  hide  and  conceal  what  are  the  sentiments  of 
our  spirits  upon  certain  occasions.  Whence  it  hath  grown 
into  a  maxim,  Vullus  est  index  animi.  That  the  face  is  the 
character  of  the  mind.  Heu,  qtmm  difficile  est  crimen  nan 
prodcre  riiltu!  Hoip  hard  is  it  for  a  man  not  to  betray  guilt 
in  his  cmnteiuince,  if  he  litis  the  sense  nf  il  m  his  cncn  mind 
and  heart!  And  therefore  we  should  consider  with  our- 
selves, how  our  atfeclions  work  towards  God ;  even  ac- 
cording to  the  usnal  way,  wherein  human  affections  are 
wont  to  show  and  discover  themselves.     For  I  add, 

5.  That  even  spiritual,  holy  affections,  such  as  respect 
the  invisible  God,  and  other  invisible  objects,  dofreqnently 
so  work  in  those  pious  souls  in  whom  they  are,  as  to  make 
very  great  and  deep  itnpressions  upon  the  body,  and  are 
accompanied  with  such  passionate  expressions,  a.s  are  dis- 
cernible, even  to  the  inferior  senses  which  belong  to  the 
animal  nature.  Let  passages  of  Scripture  to  this  purpose 
be  looked  into.  How  was  the  Psalmist  affected  and 
wrought  upon  by  one  affection  toivards  God,  when  he  tells 
us,  '  My  flesh  trembleth  for  fear  of  thee,  and  I  am  afraid 
of  thy  judgments,"  Ps.  cxix.  120.  There  is  a  proportion 
between  fear  and  love,  in  this  case.  As  for  love,  the 
same  devout  Psalmist  says,  "My  soul  thirsteth  for  thee, 
O  God  !  yea,  my  flesh  lon'geth  for  thee,"  Ps.  Ixiii.  1.  And 
again,  "My  heart  and  my  flesh  crieth  out  for  the  living 
God,"  Ps.  Ixxxiv,  2.  Now  these  are  not  to  be  understood 
as  mere  rhetorical  strains;  for  indeed  they  are  not  so,  but 
do  plainly  carry  this  signification  with  them,  that  though 
the  flesh  be  more  immediately  incapable  of  desire,  of 
thirsting,  and  longing  after  God,  whereof  the  soul  alone  is 
primarily  capable,  yet,  mediately,  the  flesh  partakes  thereof 
That  is,  the  heart  and  soul  did  so  much  long  after  God, 
that  the  flesh  was  affected  and  bore  the  impression  of  that 
vehement  desire,  which  was  in  the  soul,  as  in  its  original 
and  proper  seat.  We  are  therefore  to  consider,  that  even 
the  more  passionate  workings  of  love  towards  God  are 
very  agreeable  to  that  kind  of  affection,  which  in  respect 
to  the  object,  and  principle  of  it,  is  spiritual  and  divine. 
And  therefore, 

6.  It  must  further  be  added,  that  if  persons  be  very  apt 
to  be  passionately  affected  in  other  kinds,  and  towards 
other  objects,  but  do  always  find  themselves  dull  and  in- 
sensible of  such  motions  toAvards  God  and  invisible  things, 
they  have  a  great  deal  of  reason  to  suspect  themselves  to 
be  under  a  very  bad  distemper.  Indeed,  when  persons  are 
equally,  and  alike,  unapt  to  feel  such  passionate  resent- 
ments in  their  hearts  towards  any  kind  of  objects,  the  mat- 
ter is  quite  otherwise.  But  if  they  can  ordinarily  say,  "  I 
feel  my  love  to  work  towards  the  creature,  a  relation,  or 
other  amiable  objects,  in  this  and  that  passionate  manner, 
but  I  can  feel  no  love  working  towards  God,"  they  are  far 
from  being  in  a  good  condition.  They  have,  at  least,  a 
good  deal  of  reason  to  suspect,  that  a  distemper  prevails 
upon  them.  Their  love  languisheth,  and  needs  re-enforce- 
ment ;  and  they  ought  not  to  content  themselves  lo  have 
the  matter  so,  as  if  it  were  a  case  to  be  approved  of,  and 
that  needed  no  redress.     But  yet  again, 

7.  We  must  consider,  that  tempers  are  very  carefully  to 
be  distinguished.  The  temper  of  some  men's  minds  is 
more  composed,  according  as  the  bodily  temper  is  more 
fixed,  and  their  natural  spirits  are  le.ss  volatile.    Hence 


some  are  of  a  more  even  deportment  to  every  object,  even 
to  the  observation  of  others,  and  seldom  are  seen  to  be  ex- 
alted, or  depressed,  whatever  occurrences  happen  lo  them 
in  the  course  of  their  lives.  They  are  not  often  seen,  it 
may  be,  either  to  weep  or  laugh,  to  be  either  remarkably 
sad  or  cheerful.  And  grace,  or  this  holy  aflection,  wher- 
ever it  is  in  its  subject,  is  somewhat  conform  to  the  natural 
temper  of  the  person  ;  as  water  poured  into  a  vessel  re- 
sembleth  the  form  of  that  vessel.  If  the  vessel  be  round, 
then  it  resembles  a  round  figure  ;  if  triangular,  then  it  re- 
sembles a  triangular  figure.  So  I  say,  grace  and  holy  af- 
fections, where  they  are,  resemble  their  subject,  and  re- 
ceive in  some  sense  a  likeness  and  conformity  to  it,  so  as 
not  to  change  the  natural  temper  of  the  mmd.  Indeed  the 
great  business  of  the  grace  of  God  is  to  influence  men  as 
to  morals,  and  not  as  to  naturals.  Therefore  it  were  an 
unreasonable  thing  for  any  one  to  make  hjmself  a  mea- 
sure to  all  other  persons,  how  much  soever  they  differ  in 
temper  from  him.  Or  that  any  one  should  make  another 
such  a  standard  to  himself,  that  however  it  be  with  him  as 
to  his  natural  temper,  he  must  be  just  such  as  others  are; 
which  is  equally  to  aim  at  a  thing  both  unnecessary  and 
impo.ssible.     Further, 

8.  We  must  warily  distinguish  between  the  exercise  of 
love  upon  extraordinary  and  sudden  occasions,  and  such 
as  are  common  and  less  surprising.  As  you  know  one 
may  converse  daily  among  the  nearest  relatives,  and  never 
feel  any  discernible  pang  of  affection  working  towards 
them,  as  one  does  to  an  object  that  suddenly  appears. 
This  proceeds  from  frequency  and  familiarity  with  them; 
v.'ben  po'isibly  the  very  same  person  would  be  in  a  trans- 
port upon  the  sudden  and  unexpected  sight  of  the  face  of 
a  friend,  whom  he  had  not  seen  for  many  years  before. 
Now  this  is  not  inconsiderable  as  to  our  present  case.  Il 
may  be  thus  with  many  persons,  who  do  not  feel  such  a 
passionate  pang  of  love  towards  persons  they  daily  con- 
verse with,  as  they  do  towards  others,  at  the  sight  of  whom 
they  are  surprised  ;  yet,  notwithstanding  this,  their  love 
may  be  far  dearer,  and  habitually  much  more  strong,  to 
those  relations  whom  they  daily  converse  with,  as  occa- 
sions when  administered  abundantly  show ;  that  is,  they 
would  do  more  for  them,  and  be  more  deeply  concerned  if 
they  saw  them  in  distress,  pain,  and  anguish.  They  would 
with  much  more  regret  endure  separation  from  them,  or 
take  their  deaths  much  more  impatiently  ;  which  things 
show  their  afleclions  lo  be  habitually  much  stronger, 
though,  upon  sudden  occasions,  or  in  a  certain  juncture, 
they  may  work  much  more  observably.  And  thus  it  may 
possibly  be  with  some  persons,  who  walk  more  evenly  in 
their  spirits  before  God.  They  have,  it  may  be,  fewer 
transports  than  others,  who  are  of  such  uneven  spirits,  that 
the  sight  of  God  is  often  a  new  thing  lo  them.  They  have 
him  less  frequently  out  of  sight,  and  are  daily  more  con- 
versant with  him,  and  therefore  are  not  subject  to  such 
violent  emotions  of  mind.  And  if  we  compare  these  to- 
gether, certainly  we  can  never  think,  that  there  is  a  greater 
excellency  in  that  temper  which  subjects  a  man,  now  and 
then,  to  higher  transporls  of  spiritual  and  divine  affection, 
than  in  that  temper  of  spirit,  which  is  more  steadily  deter- 
mined to  a  continual  course  of  walking  with  God,  in  whom 
there  is  also  an  habitual  complacence. 

Lastly,  This  is  further  to  be  considered,  that  if  at  any 
time  one  would  try  the  sincerity  of  one's  heart  towards 
God,  it  is  much  more  clearly  to  be  evinced  by  the  influ- 
ence this  hath  on  a  man's  life,  than  by  the  passionate  or 
sensible  impressions  made  upon  the  body.  I  say,  we  have 
a  far  surer  evidence  of  our  love  to  God,  from  the  influence 
it  has  lo  govern  and  manage  the  course  of  our  lives,  than 
from  all  the  passionate  emotions  and  resentments  we  may 
feel  in  the  inferior  parts  of  the  outward  man.  Suppose 
such  raptures,  and  transports,  and  ecstatical  motions,  as 
are  very  strange,  and  not  without  their  delectation  and 
pleasure;  alas!  these  signifv  but  Utile  towards  the  evin- 
cing of  true  sincere  love  to  God,  in  comparison  of  a 
stable  course  of  living  under  his  government,  as  persons 
who  are  beyond  all  things  loath  to  offend  and  displease 
him.  If  you  seek  an  evidence  of  the  truth  of  your  love 
to  God,  take  this;  "  If  ye  love  me,  keep  my  command- 
ments," John  xiv.  15.  And  again,  "  This  is  the  love  of 
God,  that  we  may  keep  his  commandments,"  1  John  v. 


Serm.  XII. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


681 


3.  Though  we  must  take  heed  here  of  thinking,  as  was 
formerly  said,  that  the  external  effect  is  sufficient  without 
the  principle ;  or  that  a  course  of  obedience,  in  outward 
acts,  to  the  rules  set  before  us,  will  do  the  business,  though 
there  be  nothing  of  the  principle  of  the  love  of  God  in  us. 
But  take  these  in  connexion,  the  principle  with  the  effect, 
and  they  are  a  great  deal  more  pungent  demonstrations  of 
love,  than  mere  transports  of  extraordinary  affection,  now 
and  then,  are.  Agreeably  to  which  our  Lord  says,  "  He 
that  hath  my  commandments  and  keepeth  them,  he  it  is 
that  lovelh  me:  and  he  that  loveth  me,  shall  be  loved  of 
my  Father;  and  I  will  love  him,  and  manifest  myself 
tmto  him,"  John  xiv.  21.  And  again,  as  it  afterwards  fol- 
lows, "  If  any  man  love  me,  he  will  keep  my  words ;  and 
my  Father  wdl  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him,"  ver.  23. 

So  that  we  should  take  heed  of  putting  too  much  upon 
the  mere  matter  of  passionate  love  in  this  case ;  unless,  as 
we  said  before,  it  be  manifestly  discernible,  that  we  can 
be  passionately  affected  to  any  other  kind  of  objects,  while 
we  find  a  stupidity  and  dulness  upon  us,  with  respect  tc 
those  which  are  spiritual  and  divine.  Therefore  lay  the 
great  stress  always  here;  "What  dolh  the  love  I  pretend 
to  signify  as  to  the  conduct  of  my  life  1  Do  I  live  as  a 
lover  of  God  1  as  if  it  were  an  ungrateful  matter  to  me, 
above  all  things,  to  displease  him  ?  as  that  I  study,  by  ail 
means  possible,  to  maintain  an  intercourse  of  union  and 
communion  between  him  and  me  1  Is  it  such  a  love  as 
makes  his  honour  dear  to  me,  so  that  I  am  above  all  things 
concerned  not  to  disgrace  the  name  which  I  bear,  or  be  a 
reproach  to  him  to  whom  I  profess  a  relation  1  Is  there  such 
a  principle  in  me  as  makes  distance  from  God  a  wearisome 
thing  ■?  And  would  I  fain  be  nearer  to  him  daily,  more 
acquainted  with  him,  more  conformed  to  him,  and  changed 
into  his  divine  image  and  likeness  V  If  this  is  the  influence 
that  love  to  God  hath  upon  our  lives,  it  is  the  evidence,  it 
is  the  thing,  if  any  thing  can  be  so,  that  must  prove  and 
demonstrate  to  ourselves  the  sincerity  of  our  love. 


SERMON  xa: 


We  have  already  in  the  preceding  discourse  ofiered 
sundry  considerations  to  those,  who  are  apt  to  take  it  for 
granted  that  they  are  lovers  of  God,  though  they  never 
really  discerned  any  motion  of  love  to  him  in  their  hearts 
at  ali ;  or  who  fondly  imagine  that  the  conviction  of  their 
judgment  in  this  matter,  is  to  be  taken  for  the  affection  of 
the  heart.  We  have  also  spoken  in  several  particulars  to 
another  sort,  who  suspect  they  are  no  true  lover?  of  God, 
and  are  many  times  ready  to  conclude  so;  because  their 
love  to  him  is  not  so  fervent  and  passionate  as  they  think 
it  ought  to  be.    And  now, 

III.  We  come  to  the  third  sort  that  we  have  to  do  with, 
to  wit,  those  who  are  apt  to  censure  other  persons,  merely 
upon  this  account;  because  they  make  profession  of  such 
a  fervent  love  to  God,  as  they  themselves  are  altogether 
strangers  to.  All  expressions'of  such  a  fervent  passionaie 
love  to  God  fall  under  a  suspicious  censure,  and  accusa- 
tion from  these  men.  As  for  instance,  they  charge  all  such 
expressions  of  love  with  hypocrisy,  or  with  enthusiasm; 
thinking  it  proceeds  from  nothing  else  but  a  fantastic  re- 
Bresentation  of  the  object  they  pVetend  to  love;  or  else, 
they  resolve  it  all  into  the  temper  of  the  body,  and  say  it 
owes  itself  to  nothing  else  but  to  such  or  such  a  crasis,  a 
present  habit  and  temperature,  or  a  freer  circulation  of  the 
blood,  and  quicker  agitation  of  certain  brisk  and  agile 
.spirits.  And  thus  they  think  that  a  mechanical  acco°unt 
is  to  be  given  of  all  such  kind  of  affections ;  and  that  who- 
soever well  understands  the  structure  of  the  brain,  or  the 
nature  of  the  spleen  and  hypochondria,  and  the  various 
twistings  of  the  nerves  aboiit  the  veins  and  arteries,  mav 
very  well  be  able  to  give  a  good  account  of  all  such  kind 
of  love. 

1.  Now  as  to  the  first  of  these,  to  wit,  the  charge  of 
hypocrisy,  we  must  allow  (as  there  will  be  further  occasion 
•  Preached  November  9th,  1676. 


to  evince  hereafter  when  welcome  to  the  last  doctrine)  that 
if  any  do  pretend  (o  such  a  love  to  God,  and  join  with  it 
an  immoral  conversation,  there  is  a  great  deal  of  reason 
for  the  charge  ;  and  in  such  a  case  we  must  fall  in  with 
the  accuser  and  say  the  same.  But  if  this  charge  be  fast- 
ened upon  persons,  whose  walk  and  conversation  is  sober 
and  just,  we  have  then  several  things  to  say  to  it.     As, 

(1.)  It  is  a  most  uncharitable  censure  to  say  that  all  pre- 
tence to  a  more  fervent  and  vehement  love  to  God,  is  for 
this  very  reason  hypocritical.  I  wonder  why  so  ^  Does  not 
this  seem  to  say,  that  there  can  be  no  such  thing  as  a  real 
and  fervent  love  to  God  1  This  is  surely  a  very  strange 
accusation,  at  once  without  warrant,  and  against  the  ex- 
press law  of  charity,  which  requires  us  to  "think  no  evil," 
1  Cor.  xiii,  5.  And  it  is  an  essential  character  of  it  to  be 
absolutely  disinclined  to  take  up  an  evil  surmise,  or  bad 
thoughts  of  any  one,  where  there  is  not  a  very  manifest 
and  apparent  cause. 

(•2.)  The  charge  is  most  unreasonable.  There  is  not  the 
k?i;t  ground  ici  such  a  censure,  supposing  the  persons  to 
be  in  the  main  of  a  sober,  just,  and  unexceptionable  de- 
portment among  men.  Of  such  it  may  most  unrighteously 
be  said,  that  they  are  hypocrites,  while  the}'  pretend  to 
love  God.  But  how  will  you  prove  your  charge  1  by  what 
medium  will  you  make  it  out,  that  all  pretences  of  love  to 
God,  by  such  persons,  are  hj-pocritical'?  And  surely  that 
is  a  most  unreasonable  censure,  for  which  no  reason  can 
be  given. 

(3.)  Such  a  charge  or  accusation  must  needs  proceed 
from  a  most  idle  and  pragmatic  temper.  For  these  cen- 
surers  show  themselves  to  he  vain  busy-bodies,  who  med- 
dle out  of  their  own  province.  But  what  have  the)'  to  do 
to  judge  the  hearts  of  other  men  1  That  is  a  province  they 
have  nothing  at  all  to  do  in.  What  is  it  then  but  a  vain 
pragmatic  humour  that  prompts  them  to  meddle  in  a 
sphere  wherein  they  have  no  concern  1  "  Who  art  thou," 
saith  the  Scripture,  "  that  judgest  another  man's  servant  1 
to  his  own  master  he  standeth  or  falleth,"  Rom.  xiv.  4. 
Nay, 

(4.)  It  is  to  be  guilty  of  the  most  in.solent  presumption; 
tor  it  is  to  encroach  upon  the  prerogative  of  God,  to  whom 
alone  it  belongs  to  search  and  judge  the  heart.  Who  are 
they  that  take  upon  them  to  judge  one  anoiherl  "We 
must  all  appear  before  the  judgment-seat  of  Christ,"  Rom. 
xiv.  10.  Whoever  they  are  that  do  judge  so,  they  subject 
themselves  to  the  judgment  of  God.  Therefore  says  our 
Lord,  "  Judge  not,  that  ye  be  not  judged,"  Matt.  vii.  1. 
That  is,  in  effect,  if  you  judge  ,so  at  random,  and  where 
you  have  nothing  to  do,  you  shall  know  what  judging 
means,  when  you  shall  be  judged  also. 

(.5.)  I  would  further  say,  by  way  of  question.  Pray  what 
is  the  thing  you  find  fault  with  in  this  case  !  Is  it  this  love 
it.self,  or  is  it  the  appearance  of  it?  Sure  it  will  not  he 
said,  it  is  the  love  itself  Who  would  be  so  impudently 
profane  as  to  say,  it  is  a  crime  to  love  God  1  or  that  such 
love  is  criminal,  when  it  is  warm  and  vehement  ■?  as  if  it 
were  possible  to  love  God  too  much.  Sure  this  will  never 
be  said  by  those  who  consider  that  we  are  required  to 
"  love  him  with  all  our  heart,  and  with  all  our  scul,  and 
with  all  our  mind,"  Matt.  xxii.  37.  And  besides,  this 
were  to  make  the  accusation  to  contradict  itself;  for 
whensoever  the  charge  of  h^'pocri.sy  is  alleged  against  any 
one,  the  thing  pretended  to  is  implied  to  be  good  and  com- 
mendable. 

Or  IS  it  the  appearance  of  such  love  that  is  found  fault 
with  1  That  is  just  the  same  thing  as  to  find  fault  with  the 
sun  for  shining.  It  is  true,  all  discovery  of  this  or  any 
other  excellency  whatsoever  ought  to  be  modest,  and  sober ; 
most  remote  from  any  thing  of  boasting  or  vain-glorious 
ostentation,  than  which,  in  such  a  case  as  this,  nothing  in 
all  the  world  can  be  more  fulsome.  But  what  I  should  a 
man  be  ashamed  to  become,  and  appear,  an  earnest  lover 
of  God  1  Was  the  Psalmist  shy  of  appearing  so,  when  he 
again  and  again  avowed  it  with  so  much  solemnity  1  when 
he  made  professions  of  his  love  to  God,  which  he  design- 
ed, and  no  doubt  knew  would  be  recorded  to  all  future 
times'!  And  the  noble  personage  whom  we  .spoke  of  be- 
fore, was  he  ashamed  to  have  it  recorded,  that  he  was  such 
a  one's  friend  ''  It  is  .so  remarkable  that  we  cannot  look 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  XII. 


over  a  page  in  the  book  of  Psalms,  but  we  shall  find  some 
or  other  expression  now  made  public  to  the  world,  of  an 
avowed  love  of  God.  "  I  love  the  Lord,"  says  he,  "  be- 
cause he  hath  heard  my  voice  and  my  supplications,"  Ps. 
cxvi.  1.  And  again,  "  I  will  love  thee,  O  Lord  my  strength," 
xviii.  1.  The  word  there  used  is  most  emphatically  ex- 
pressive of  the  most  vehement,  ardent,  fervent  love.  "  I 
will  love  thee  from  my  very  bowels."  And  what !  is  this 
a  thing  for  a  man  to  be  ashamed  of?  to  profess  himself  an 
earnest  lover  of  God,  if  indeed  he  is  so.  He  only  has 
reason  to  be  ashamed  of  saying  he  is  so,  who  is  not  so  in 
reality.     But  I  say  further, 

(6.)  That  this  same  accusation  is  hypocritical.  It  carries 
the  most  palpable  hypocrisy  in  it ;  for  it  is  manifest  that 
such  persons  do  only  pretend  to  be  angry  at  the  pretence 
of  love  to  God  ;  when  it  plainly  appears  they  are  angry 
that  the  love  of  God  should  really  be  in  any  one.  And 
this  is  easy  to  be  made  out.  For  do  not  all  men  generally 
profess  love  to  God  1  Now  they  are  not  angry  at  those 
that  profess,  but  love  him  not.  But  what  religion  is  there 
"without  love  1  and  whoever  professes  religion,  does  conse- 
quently profess  love  to  God.  But  let  them  make  it  appear 
by  their  practice,  that  their  profession  is  but  a  mockery, 
that  they  do  but  say,  "  Hail !"  and  strike  at  the  Divine 
Majesty  at  ihe  same  time  ;  let  them  I  say,  with  their  pre- 
tence of  religion,  or  love  to  God,  but  join  some  practical 
signification  that  they  are  not  in  good  earnest,  and  they 
please  well  enough,  no  fault  is  found  with  them. 

So  that  it  is  very  plain  the  fault  they  are  bent  against  is 
not  hypocrisy,  but  sincerity.  They  are  angry  that  there  is 
any  such  thing  as  sincere  love  to  God  in  the  world.  There- 
fore, as  Plato  said  to  the  cynic,  who  trod  upon  a  fine  bed 
of  his,  and  cried  out,  "  I  tread  on  Plato's  pride,"  that  he, 
the  cynic,  discovered  greater  pride  by  this  action  ;  so  we 
may  say  to  these  men  who  accuse  profe-ssors  of  love  to 
God  with  hypocrisy,  that  it  is  with  more  hypocrisy.  It  is 
not  the  mere  pretence  of  love  lo  God,  that  they  intend  to 
accuse,  as  supposing  it  false,  or  that  there  is  no  such  thing, 
but  because  they  really  suspect  il  is  true.  They  think  that 
such  men  have  that  in  them,  which  they  have  not,  and 
therefore  they  pass  a  kind  of  judgment  upon  them  in  their 
own  consciences.  This  they  cannot  endure ;  and  since 
they  would  fain  malign  them  in  Iheir  report,  therefore  they 
would  do  it  as  plausibly  as  they  can,  and  are  more  witty 
than  to  say,  they  ^ensure  them  for  loving  truly,  but  for 
pretending  to  it  falsely.     But  then  again, 

2.  The  affection  of  this  kind  is  by  some  charged  with 
enthusiasm.  "  If  (say  they)  there  be  any  such  affection, 
it  is  altogether  enthusiastic.  It  owes  itself  entirely  to  the 
fantastical  representation  of  the  object,  and  so  can  have 
nothing  sincere  or  genuine  belonging  lo  it."    To  this  I  say, 

(1.)  Why  so'!  why  must  it  needs  be  thought  enthusias- 
ticaU  What!  because  it  is  more  than  ordinarily  vehement 
or  fervent  t  as  if  no  sober  exercise  or  expression  of  love  to 
God  could  be  so.  And  we  know  too,  though  I  lay  very 
little  stress  upon  it, 

(2.)  That  the  name  of  enthusiasm  hath  sometimes  had  a 
gentler  .sound  than  now  it  hath  ;  since  the  'KiuTvcvrii,  and 
phrases  signifying  inspiration  from  God,  are  so  frequently 
to  be  found  in  the  writings  of  Plato,  and  others  of  the 
philosophers.  And  yet  they  were  never  twitted  as  enthu- 
siasts, nor  treated  as  if  that  name  carried  any  thing  of  evil 
signification,  or  the  import  of  a  bad  character  in  it.     But, 

(3.)  Why  should  it  be  wondered  at  that  there  should  be 
expressions  of  love  to  God  which  import  great  fervour  and 
intenseness ;  since  we  know  that  such  as  have  been  pro- 
fessedly related  and  devoted  to  God  heretofore,  and  of 
■whom  Scripture  records  give  us  an  account,  have  been  all 
along  very  full  of  such  expressions  t  What  would  they 
think  ofsueh  expressions  as  these  of  David  ■?  "  I  opened  my 
mouth,  and  panted ;  for  I  longed  for  thy  commandments," 
Ps.  cxix.  131.  "  My  soul  breaketh  for  the  longing  that  it 
hath  unto  thy  judgments  at  all  times,"  ver.  20.  "  Oh  how 
love  I  thy  holy  law !"  ver.  97.  "  As  the  hart  panteth  after 
the  water-brooks,  so  panteth  my  soul  after  thee,  O  God," 
xlii.  1.  Yea,  we  find  that  there  have  been  such  appearances 
and  expressions  obvious  to  view,  of  this  divine  spiritual 
afli("clion,  that  have  incurred  the  censure  of  insanity  ;  and 
yet  they  have  been  reckoned  a  glory.  Thus  it  was  with 
David,  who  when  he  was  censured  for  dancing  before  the 


Lord,  answers,  "I  will  play  before  the  Lord,  I  will  yet 
be  more  vile,"  &c.  2  Sam.  vi.  21,  22.  And  says  Ihe  apos- 
tle, "  Whether  we  be  besides  ourselves  it  is  to  God ;  or 
whether  we  be  sober  it  is  for  your  cause :  for  the  love  of 
Christ  constraineth  us,"  2  Cor.  v.  13,  14.  It  is  very  Kkely 
he  speaks  here  with  reference  to  the  censure  of  those  false 
teachers,  with  whom  you  find  him  conflicting  in  that  very 
chapter  ;  as  very  frequently  he  does  in  both  Ihe  epistles  to 
Ihe  Corinthians,  and  also  in  others.  They  perhaps  went 
about  to  represent  him  as  a  wild  enthusia,st ;  as  one  that 
was  acted  by  an  enthusiastical  fury.  Therefore  he  speaks 
according  to  their  sense.  Admit  it,  be  it  so  ;  if  I  be  really 
besides  myself,  as  Ihey  talk,  it  is  Ihe  love  of  Christ  which 
constrains  me !  He  thinks  himself  not  at  all  disparaged  in 
Ihe  case.     But  I  further  say, 

(4.)  I  make  little  doubt  but  many  do  attribute  too  much 
to  rapture,  and  Ihe  ecstatic  motions  and  transports  of  other- 
wise pious  love.  I  refer  therefore  to  what  was  said  under 
a  foregoing  head,  especially  to  that  dislinclion  which  was 
given  yon  of  the  act,  and  of  the  passion  of  love,  which  are 
not  only  distinguishable,  but  sometimes  plainly  separable 
things.  There  may  be  very  intense  love,  very  strong  and 
mighty  love,  where  there  is  nothing  of  passion  felt.  This 
is  a  thing  altogether  accidental  to  the  nature  of  love,  which 
may  be  diverse  and  distinct  from  passion  ;  otherwise  there 
would  be  no  such  thing  as  loving  God  at  all  in  any  other 
wav.     And  we  must  further  say, 

(5.)  That  no  doubt  it  is  a  very  great  fault  lo  frame  re- 
presentations and  ideas  of  God  and  of  divine  things  in  our 
minds,  by  the  use  of  a  liberty  indulged  to  our  own  fancy 
and  imagination,  if  therein  we  go  beyond  or  besides  the 
warrant  of  his  own  revelation.  And  even  there  too  we 
must  be  very  careful,  when  we  find  God  representing  him- 
self, or  other  matters  of  a  divine  and  spiritual  nature, 
under  borrowed  expressions  or  similitudes,  that  we  mind 
the  thing  that  is  to  be  represented,  and  held  forth  to  us, 
and  that  we  drain  and  defecate  il  from  all  the  dregs  of  ma- 
teriality, which  belong  lo  the  metaphor;  otherwise  we  may 
be  greatly  injurious,  more  than  we  are  aware  of,  both  to 
the  Divine  honour,  and  to  ourselves. 

Too  many  do  greatly  gratify  Ihe  luxury  of  their  fancies 
in  such  cases.  We  read  of  one,  but  very  likely  there  may 
be  more  instances  than  one,  I  say  we  read  of  one,  a  popish 
female  saint,  who  pretended  in  vision  lo  such  a  commu- 
nion with  our  Saviour,  that  forsooth  she  took  upon  her  to 
describe  him;  what  sort  of  eyes  he  had,  and  what  kind  of 
features;  and  pretended  lobe  most  pa.ssionately  enamoured 
of  him.  And  pernaps  there  are  too  many  over-prone  to 
frame  imaginations  concerning  the  Deily,  altogether  un- 
worthy of  and  disagreeable  to  that  glorious  and  ever- 
blessed  Being ;  and  having  thereupon  formed  such  and 
such  ideas  of  him  in  their  own  minds,  are  variously  aflect- 
ed  according  lo  the  import  of  the  idea  about  him.  For  in- 
stance, those  of  very  melancholy  tempers  are  apt  to  frame 
ideas  altogether  unlike  God,  and  such  as  render  him  in 
their  eyes  a  dreadful  and  hateful  object.  Or  if  the  idea  be 
such  as  imports  loveliness  ;  yet  if  it  be  fantastical,  and  an 
afltclion  of  love  be  raised  thereupon,  it  is  most  plain  and 
evident  that  such  a  person  is  all  the  while  but  hugging  his 
own  shadow,  and  entertaining  himself  with  an  empty  cloud, 
or  an  idol  of  his  own  forming.  And  I  do  not  know  wherein 
he  is  less  guilty,  than  in  falling  down  before  an  image. 
When  we  do  in  our  own  fancies  create  a  God  to  ourselves, 
and  an  extraordinary  motion  of  affection  is  working  towards 
il,  one  kind  or  another,  it  is  our  own  creature  that  we  are 
all  this  while  entertaining  ourselves  with,  and  not  God. 
Therefore  we  ought  to  lake  heed  that  our  apprehensions 
of  things  be  scriptural  and  regular;  such  as  that  light 
which  shines  in  God's  word,  or  thai  clear  flame  which 
reason,  when  it  argues  according  to  the  word  of  God,  doth 
give  us.  Otherwi,se  we  are  mere  idolaters,  while  we 
imagine  that  we  have  only  complacency  in  doing  homage 
to  God.     But  I  add. 

Lastly,  That  Ihe  most  regular,  true,  and  rational  appre- 
hensions of  God,  do  give  ground  for  the  most  fervent  and 
vehement  love  of  him  that  is  possible.  And  therefore  it  is 
a  very  foolish,  idle  thing,  to  charge  love  lo  God  wuh  being 
enthusiastical  merely  because  it  is  fervent.  For  though 
il  be  such  as  answers  truly,  it  can  never  answer  fully  such 
apprehensions  of  the  object,  as  are  agreeable  to  God,  and 


Serm.  XII. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


683 


such  ai;  God's  own  revelation  ^ires  ground  and  warrant 
for.  Certainly  there  is  no  warrant  to  say  that  there  is  any 
thing  of  enthusiasm  in  such  a  pretence  as  this.  There  is 
no  need  that  any  such  exorbitant  digressions  and  excur- 
sions should  be  made  to  by-ways  of  representing  God  to 
ourselves,  that  so  he  may  be  amiable  and  lovely  in  our 
eyes.  A  true  and  right  apprehension  of  him,  that  is  most 
agreeable  to  the  Object  itself,  and  his  revelation,  as  the 
best  and  truest  ground  of  the  strongest  and  most  vehement 
ove.  And  certainly  to  a  sober  Christian,  a  fantastical  re- 
presentation of  a  divine  object  will  rather  greatly  cool  and 
check  his  love,  than  contribute  to  the  heat  of  it.     But, 

3.  Such  an  affection,  as  we  are  speaking  of,  is  by  others 
resolved  into  the  temper  and  disposition  of  the  bodily  hu- 
mours; or  the  various  structure  of  our  frame,  and  the 
freer  motion  of  the  blood  and  animal  spirits.  And  to  this 
also  it  is, 

(1.)  To  be  acknowledged  that  there  is  undoubtedly  very 
much  truth  in  the  matter,  so  far  as  that  the  affection  mav  be 
more  intense,  and  exercised  with  a  more  sensible  vigour, 
according  as  the  body  is  so  and  so  disposed,  or  as  the 
habit  of  it  is  at  that  time. 

(2.)  Do  not  we  also  know  that  there  are  pious  men  of 
all  tempers  and  constitutions  of  body  1  and  is  not  every 
man  the  more  pious  by  how  much  the  more  he  is  a  lover 
of  God  1    And, 

(3.)  Admit  that  bodily  tempers  signify  any  thing  in  this 
matter,  that  is,  in  the  present  e.xercise  of  the  affections  in 
general,  what  is  to  be  inferred "?  Will  it  follow,  that  such 
an  affection  as  this,  in  which  the  blood  and  spirits  may  be 
so  and  so  concerned,  hath  therefore  nothing  spirittial'and 
divine  in  if!  which  way  should  that  follow'!  Why  is  it 
not  as  apprehensible  that  djvme  and  spiritual  love  may  run 
in  the  same  natural  channel,  and  follow  the  same  common 
course  of  operations,  with  other  love,  as  that  wine  and 
water  may  alternately  flow  through  the  same  conduit 
pipes'!  Or  why  should  it  be  more  "unreasonable  and  ab- 
surd, that  divine  and  spiritual  love  should  exert  itself  by 
the  same  corporeal  organs  with  love  of  another  kind,  as 
having  the  same  seat  and  subject,  the  faculties  of  the  soul '! 
I  hope  it  is  not  one  faculty  in  the  soul  that  common  love 
hath  Its  seat  in,  and  another  faculty  that  divine  love  hath 
Its  seat  in.  Why  should  it  be  necessarv  there  should  be 
other  internal  organs  for  divine  than  for  common  love, 
more  than  external  ones  !  Whv  mav  not  divine  love  run 
the  same  course  with  common  love  in  the  respect  that  hath 
been  mentioned  !  And  why  mav  that  not  be  promoted,  in 
Its  bent  and  exertions,  by  a  brisk  and  quick  agitation  of 
the  vital  and  animal  spirits  1  What  great  inconvenience  is 
there  m  this '!  Or  what  greater  necessitv  is  there  for  it  to 
be  otherwise,  than  there  is  for  a  man  to'  have  one  pair  of 
hands  to  do  his  common  business,  and  another  to  lift  up 
to  God  in  prayer '!  May  not  a  man  speak  of  God  or  of 
dmne  things,  and  of  other  matters,  with  the  same  tongue  i 
and  may  not  the  same  eyes  which  serve  to  read  the  Bible, 
serve  to  read  any  other  book!  But  this  carries  more  of 
folly  and  foolery  at  the  bottom,  than  to  deserve  more 
words  to  be  said  about  it. 

Therefore  to  wind  up  all,  Will  we  severally  resolve,  upon 
all  that  hath  been  at  so  many  times  discoursed  to  you  upon 
this  subject,  namely,  the  love  of  an  unseen  God,  are  we  I 
say  resolved  to  apply  ourselves  in  good  earnest  to  the  ex- 
ercise and  practice  of  it!  It  is  a  very  dismal  thing,  if  all 
our  hearing  at  such  times  and  occasions  as  these  are,  must 
be  for  nothing  else,  but  onlv  to  give  the  ear  a  present  plea- 
sure. Or  that  we  must  take  such  an  opportunity  as  this  to 
meet  together,  only  to  see  one  another's  faces,  without  ever 
minding  to  lay  up  a  stock,  and  to  add  to  a  treasure  of  that 
light  and  grace,  that  mav  actuallv  influence  our  future 
course.  Certainly  we  should  be  most  inexcusable  persons 
if  after  all  this  we  should  make  as  little  conscience  of  the 
actual  frequent  exercise  of  love  to  God  as  heretofore  If 
any  that  have  heard  so  much  of  this  matter,  shall  go  here- 
after from  day  to  day,  and  have  reason  to  say,  "  This  dav 
1  have  not  loved  God  at  all,  I  do  not  know  there  has  ever 
been  a  pleasant  thought  of  him,"  and  so  indulge  themselves 
in  the  liberty  of  ninning  on  in  this  course,  it  will  not  ad- 
mit of  being  .said  all  this  hath  been  to  no  purpose.  For  it 
will  certainly  be  found  to  have  been  to  some  purpose  but 
to  a  sad  and  dismal  one,  when  the  day  comes  that  even- 


one  must  be  judged  according  to  the  light  they  had.  And 
the  word  that  hath  been  .spoken  to  those  that  live  under 
the  Gospel  is  that  by  which  they  must  be  judged. 

Let  us  bethink  ourselves,  What  is  our  life,  if  love  run 
not  through  it '!  if  a  vein  of  love  to  God  be  not  carried 
through  the  course  of  it'!  Alas,  without  this,  life  is  but  a 
dream,  and  all  our  religion  but  a  fancy  !  What  do  such 
assemblies  as  these  signify'!  What  a  cold,  pitiful  busi 
ness  is  it,  for  so  many  of  iis  to  come  together,  if  no  love 
to  God  stir  among  us !  We  pretend  to  come  to  a  God, 
whom  we  do  not  love.  What  a  pitiful  account  can  we 
give  of  our  coming  together,  if  this  be  all !  The  show  and 
shadow  of  a  duty !  a  holy  flourish  !  and  that  is  all.  This, 
I  say,  is  all,  if  the  love  of  God  do  not  animate  our  wor- 
ship. 

We  cannot  pretend  to  doubt  whether  God  ought  to  be 
loved  or  no.  It  is  a  plain  indisputable  case.  There  are  a 
great  many  things  in  religion ,  that  are  matter  of  doubt  and 
disputation,  and  many  things  are  made  so  more  than  need. 
And  truly  I  take  this  occasion  to  say,  it  is  no  wonder  there 
is  so  little  lo%'e  of  God,  and  of  true,  living  religion;  be- 
cause there  is  so  much  unnecessaiy  disputing  about  the 
formalities  of  religion.  It  is  a  very  sad  and  dreadful  con- 
templation to  think  of,  that  .so  many  persons  can  make  the 
matters  of  religion  a  topic  barely  to  please  themselves  with. 
If  they  can  but  toss  an  argument,  cavil,  and  contend  about 
this  or  that  matter,  then  they  are  enamoured  with  and 
highly  applaud  themselves,  as  if  they  could  do  some  great 
thing  in  the  business  of  religion;  but  all  this  while,  and 
even  by  these  very  means,  the  love  of  God  and  all  prac- 
tical religion  vanishes.  These  things  have  exhausted  and 
wasted  the  strength,  spirits,  and  vigour  of  religion  itself, 
and  made  it  look  so  languidly,  and  become  so  pitiful  a 
thing  as  it  is  grown  to  be  in  our  days;  so  that  professors 
are  now  but  the  spectres  and  umbree  of  Christians,  mere 
skeletons.  They  are  so  in  comparison  of  what  Christians 
were  in  former  days,  when  every  one  might  discern  that  in 
their  behaviour,  which  might  justly  make  them  cry  out, 
Aye!  these  are  heavenly  pel  sons  indeed!  Heaven  was 
seen  in  their  converse,  and  all  savoured  of  love  to  God. 
The  Lord  knoweth  to  what  degree  our  religion  is  degene- 
rated, and  what  it  is  like  to  come  to  at  last ! 

And  let  us  consider  with  ourselves,  that  we  fill  up  our 
days  with  calamities,  and  make  our  souls  desolate  and 
forlorn  ;  we  involve  ourselves  in  all  manner  of  miseries  by 
estranging  ourselves  from  God,  and  not  living  in  the 
actual  exercise  of  love  to  him. 

Moreover,  let  us  consider  that  we  are  not  always  to  live 
in  this  world.  A  dying  hour  doth  expect  us.  We  are 
hovering  upon  the  brink  of  the  grave.  And  what !  is  it  a 
good  preparation  for  death  to  live  strangers  to  God,  as  long 
as  we  live  in  this  world!  Oh  I  with  what  horror  must  that 
thought  strike  a  man  in  a  dying  hour,  when  his  own  heart 
shall  tell  him,  "  Thou  hast  not  lived  in  the  love  of  God !" 
Dare  we,  can  we  think,  have  we,  I  say,  the  confidence  to 
think  of  going  to  God  at  length  !  to  one  that  we  have  never 
loved,  and  towhom  we  have  lived  strangers  all  our  days. 
But,  oh  blessed  preparation  for  death  !  when  a  man  shall 
be  able,  under  the  expectation  of  expiring  his  last  breath, 
to  reflect  and  say,  that  his  life  hath  been  a  continual  walk 
with  God.  How  easy  a  death  must  that  man  die  !  Death 
conveys  him  to  no  stranger,  to  no  unkmown  presence;  to 
die,  in  regard  to  him,  is  but  to  know  that  Being  better 
whom  he  knew  before;  and  to  love  him  better  whom  he 
loved  before;  and  to  have  those  enjoyments  improved  in 
degree,  with  the  nature  and  kind  of  which  he  had  a  former 
acquaintance. 

Let  us  then  be  serious,  and  in  good  earnest  in  this  busi- 
ness; and  know,  we  can  never  do  any  thing  to  purpose 
in  it  if  we  labour  not  to  have  our  spirits  more  entirely  ab- 
stracted from  the  world.  Alas !  do  we  think  we  can  serve 
two  masters,  God  and  the  world!  If  we  love  the  one  we 
shall  despise  the  other;  for,  as  our  Lord  tells  us,  Matt.  vi. 
34.  we  cannot  love  both.  How  often  should  these  monito- 
ry, these  weighty  and  wounding,  words  be  thought  of,  by 
ihem  whom  they  more  especially  concern  1  "  If  any  man 
love  the  world,  the  love  of  the  Father  is  not  in  him,"  1 
John  ii.  1.').  Therefore  saith  the  apostle,  "Love  not  the 
world,  neither  the  things  that  are  in  the  world."  And  is 
not  this  a  cutting  word  of  our  Saviour's  to  the  Jews,  "1 


684 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  Xllt 


know  you,  that  you  have  not  the  love  of  God  in  youT'" 
And  -would  we  be  branded  for  such  1  We  had  need  then 
to  watch  the  more  strictly  over  ourselves,  when  we  have 
to  do  with  the  aflairs  of  this  world,  that  our  spirits  be  not 
rufiled,  nor  sutler  a  discomposure  by  the  amusements  of 
sensible  things,  or  the  variety  of  occurrences  and  affairs 
that  we  meet  with  in  this  our  earthly  pilgrimage. 

Constant  watchfulness,  and  much  dependance  upon  God, 
and  having  him  still  btfore  our  eyes,  would  be  a  great 
help  to  us  in  this  matter.  It  might  make  you  wonder  to 
hear,  what  some  have  professed  to  have  attained  unto,  who 
were  not  of  your  religion.  For  instance,  we  are  told  of  a 
nobleman  of  a  foreign  country,  a  Romanist,  who  professed 
to  have  had  such  times,  that  when  he  passed  along  the 
streets  of  Paris,  where  continual  diversions  might  easily 
have  disturbed  him,  and  could  scarce  be  imagined  to  do 
otherwise,  his  soul  was  so  takeu  up  with  God  as  to  be  no 
more  moved,  than  if  he  had  been  in  a  desert.  And  Seneca 
himself,  a  pagan,  writing  .a  letter  to  his  friend,  says  to  this 
purpose ;  lor  I  remember  not  the  very  words,  nor  have 
lately  seen  the  book:  "  You  write  to  me  to  give  you  an 
account  how  I  passed  yesterday.  Truly  you  have  a  very 
good  opinion  ol  me,  to  think  I  so  pass  a  day  as  to  be  able 
to  give  you  an  account  of  what  took  it  up.  But  since  you 
desire  it,  I  will  tell  you.  My  window  opens  to  the  theatre, 
where  are  all  the  shows,  and  the  noise  and  clamours  that 
you  well  know  the  theatrical  sports  carry  with  them.  "Why 
(saith  he)  all  these  things  (so  much  have  I  been  taken  up 
v/ith  divine  matters)  have  no  more  moved  me,  than  the 
whistling  of  the  wind  among  the  leaves  of  the  trees  in  a 
wood,"  &c. 

These  things  that  I  mention  should  be  upbraiding  to  us, 
that  we  so  little  mind  our  spirits,  and  inward  man,  with 
the  operative  motions  and  reflections  thereof,  and  never 
look  after  a  composed  spirit,  that  is  employed  in  minding 
God,  and  taken  up  with  the  exercise  of  his  love,  through 
the  worldly  affairs  and  occurrences  we  meet  with  here.  If 
we  would  do  any  thing  to  purpose  in  the  exercise  of  love  to 
God ;  if  we  would  not  be  as  those,  that  busy  themselves 
about  trifles;  like  the  pharisaical  hypocrites  whom  our 
Saviour  speaks  of,  who  were  so  zealous  in  tithing  of  mint, 
anise,  and  cummin,  that  in  the  mean  while  they  forgot 
judgment,  and  mercy,  and  the  love  of  God;  1  say,  if  we 
would  not  be  like  them,  but  would  do  any  thing' to  pur- 
pose, there  must  be  times  set  apart  for  us  to  quit  the  world, 
with  the  torturing  and  distracting  thoughts  thereof;  and 
let  us  labour  to  do  it  so  totally,  as  to  forget  that  there  Ls 
any  thing  in  it  but  God,  and  misery. 


SERMON  XIII.* 


We  have  largely  insisted  upon  a  twofold  truth  from 
these  words,  and  told  you. 

First,  That  there  is  a  greater  difficulty  of  living  in  the 
exerci.se  of  love  to  God  than  towards  man,  upon  this  ac- 
count, that  he  is  not  the  object  of  sight  as  man  is.     And, 

Seconhly,  That  our  obligation  to  the  love  of  God  is 
most  indispensable,  notwithstanding  that  we  see  him  not ; 
or,  that  the  impossibility  of  seeing  God,  is  no  excuse  for 
our  not  loving  him.  There  is  yet  another  point  which  re- 
mains to  be  considered,  and  which  was  at  first  proposed 
with  the  former  ;  and  that  is. 

Thirdly,  That  they  do  most  falsely  and  absurdly  pre- 
tend to  the  love  of  an  unseen  God,  who  love  not  their 
brother  whom  they  do  see.  This  point  is  full  and  direct 
in  the  eye  of  the  text. 

It  is  manifest  the  apostle  speaks  here  upon  the  notice  he 
had  taken,  that  there  were  some  persons  of  very  high  pre- 
tensions to  religion,  and  the  love  of  God,  who  were  yet 
manifestly  and  notoriously  defective  in  the  exercise  and 
expression  of  love  towards  men,  and  even  towards  their 
fellow-Christians.   And  he  counts  it  therefore  necessaiy  to 

a  John  V.  42.  See  a  moving  discourse  on  tliese  words  by  the  Autlior  in  tliia 
volume,  entitled,  A  Sermon  directing  wliat  we  are  to  do,  atler  a  strict  inquiry, 
whether  or  no  we  truly  love  God  ?  It  is  only  one  single  discouree  out  of  s^vcu 
or  eigiit  upon  the  sanre  lutuect ;  and  seems  to  have  tieen  published  without 


cast  a  slur  upon  that  empty  kind  of  profession,  and  to 
give  a  dash  unto  that  specious  fancy  and  gilded  nothing 
of  a  pretence  to  the  love  of  God,  disjoined  or  severed  from 
that  other  branch  of  love,  namely,  that  towards  men.  It 
speaking  to  this  it  will  be  requisite  to  do  these  three  things, 
in  order  to  the  rendering  this  truth  more  capable  of  belief. 

I.  To  show  in  what  extent,  or  with  what  limitations,  we 
are  to  understand  this  form  of  speech  here  in  the  text,  the 
loving  our  brother. 

II.  To  show  whence  it  comes  to  pass,  that  any  should 
take  upon  them  to  pretend  love  to  God,  who  yet  have  no 
love  to  their  brother.     And, 

III.  To  show  the  absurdity  and  falsehood  of  that  pre- 
tence.   Upon  which  the  use  will  ensue. 

I.  It  will  be  needful  to  consider  a  little  in  what  extent, 
or  with  what  limitation,  this  form  of  speech  is  to  be  under- 
stood, namely,  the  love  of  our  brother ;  that  is,  how  we  are 
to  understand  the  expression,  our  brother;  and  what  is 
meant  by  love,  as  it  refers  to  him  in  this  and  other  such 
like  passages. 

I  conceive  we  may  very  warrantably  extend  the  meaning 
of  this  expression,  as  was  formerly  hinted  to  you  in  the 
first  opening  of  the  words,  to  such  a  latitude  as  to  under- 
stand by  it  the  duties  of  the  second  table ;  as  love  to  God 
includes  all  the  duties  of  the  first.  So  our  Saviour  hath 
tiught  us  to  understand  both  these,  in  the  answer  which 
he  gave  to  that  querist,  who  asked  him  which  was  the 
great  commandment  of  the  law.  The  answer  was  this; 
"  Thou  shall  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy  mind.  This  is  the  first 
and  great  commandment.  And  the  second  is  like  unto  it, 
Thou  shalt  love  thy  neighbour  as  thyself  On  these  two 
commandments  hang  all  the  law  and  the  prophets,"  Matt, 
xxii.  37 — 40.  And  the  apostle  you  know  also  tells  us, 
that  "Love  is  the  fulfilling  of  the  law,"  Rom.  xiii.  10. 
All  is  summed  up  in  this  one  word,  love. 

And  the  same  apostle  in  the  very  epistle  from  whence 
my  text  is  taken,  in  insisting  so  much  upon  love  to  our 
brethren,  as  he  doth  throughout  this  epi.stle,  guides  us  to 
his  own  drift  and  scope  ;  and  particularly  when  he  tells 
us,  that  "  This  is  the  love  of  God,  that  we  keep  his  com- 
mandments," 1  John  V.  3.  It  is  manifest,  that  sometimes 
in  this  epistle  he  intends  by  this  expression,  the  love  of 
God,  not  merely  that  love  which  terminates  upon  him  as 
the  object  of  it,  but  that  love  which  is  from  God,  as  the 
author  of  it,  divine  love.  And  he  speaks  of  this  divine 
love  indefinitely,  and  says  it  is  the  keeping  of  God's 
commandiuents ;  and  of  these  commandments  too  we  are 
to  understand  him  .speaking  universally,  and  intimating 
that  to  love  God  is  to  keep  all  his  commandments.  It  is 
love  which  runs  forth  in  obedience  to  all  his  laws,  which 
you  know  are  divided  into  these  two  tables;  the  one  is  a 
comprehension  of  the  precepts  touching  such  things  as  re- 
late to  himself;  the  other  of  those  which  concern  man. 
Therefore  I  doubt  not  but  the  word,  brother,  here  in  the 
text,  may  be  taken  in  the  same  latitude,  that  neighbor  is 
taken  in,  when  it  expresseth  and  signifielh  to  us  the  duties 
of  a  Christian  to  his  neighbour,  as  in  that  place  before 
mentioned,  "  Thou  shalt  love  thy  neighbour  as  thyself," 
that  is,  any  man.  So  that  the  dulies  that  we  owe  to  men, 
as  men,  are  all  to  be  collected  and  gathered  up  in  this,  as 
the  great  summary,  namely,  love  to  our  brother. 

It  is  very  true  indeed,  brother  is  a  title  that  many  times 
in  Scripture  doth  distinctly,  and  with  some  limitation,  hold 
forth  to  us  a  community  and  fraternity  in  religion;  a 
brotherhood,  who  are  in  a  slate  of  subjection  and  devoted- 
ness  to  God,  and  are  really  his  servants  and  children,  as 
we  shall  have  occa.sion  further  to  speak  by  and  by.  But 
it  is  plain  also,  that  it  is  sometimes  used  in  Scripture  in  a 
far  more  extensive  sense;  as  Adam  in  a  more  extensive 
sense  is  said  to  be  the  son  of  God.  You  find  it  was  part 
of  the  accusation  against  Job,  (injurious  enough  no  doubt, 
but  that  is  nothing  to  our  purpose,)  that  he  did  take  away 
the  pledge  from  his  brother,  and  made  th-e  poor  naked, 
and  sent  them  away  unclothed.  Job  xxii.  6.  And  so  you 
know  Paul  bespeaks  all  that  great  assembly  before  whom 

his  frill  consent,  on  account  of  the  great  impressions  it  had  made  upon  the 
audience. 
^  Preached  November  15th,  1676. 


Serm.  XIII. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


he  was  convened,  and  with  whom  he  was  disputing,  after 
this  manner,  "  Men  and  brethren,"  Acts  xxiii.  1.  Though 
they  were  far  from  being  all  Christians  as  he  was. 

And  I  wish  that  there  were  not  too  much  need  to  insist 
upon  this  business  of  love  to  our  brother  according  to  this 
latitude;  that  those  were  not  many  in  our  days,  who  make 
a  very  great  show  of  piety  towards  God,  and  hold  forth  an 
appearance  of  religion  even  in  a  more  eminent  degree ;  and 
yet  indulge  in  themselves  a  very  great  liberty  (most  inju- 
riously assumed,  God  knows)  as  to  their  dispositions  and 
deportment  towards  men  as  men,  with  whom  they  are  cast 
into  human  society.  Yea,  and  there  hath  been  a  way 
found  out  to  make  little  of  all  matters  of  this  nature ;  a 
way  to  depreciate  and  speak  diminishingly  of  whatever  is 
of  that  import,  by  affixing  characters  upon  persons  which 
it  is  intended  should  lessen  them ;  as  such  a  one  is  a  good 
moral  man,  and  the  like.  Truly,  if  it  were  only  to  assign 
to  each  man  his  proper  place,  or  to  determine  that  to  be  of 
less  value  and  account  which  really  is  so,  this  were  toler- 
able and  very  fit;  but  it  is  too  manifest  that  very  often 
religion  is  professedly  magnified,  not  to  the  lessening  only, 
but  even  the  nullifying  and  exclusion  of  what  is  called 
morality.  As  if  the  tables  were  again  to  be  broken,  by 
being  dashed  one  against  another;  or  as  if  there  were  such 
incompatible  things  in  the  laws  of  God,  that  it  is  altogether 
impossible  that  a  man  should  carry  it  as  does  become  him 
towards  men  with  whom  he  has  to  do,  but  he  must  in- 
trench upon,  and  olfer  violence  to  the  duty  he  owes  to 
God;  or  as  if,  on  the  other  hand,  the  duty  which  imme- 
diately terminates  upon  God,  must  quite  shut  out  the 
world,  and  whatsoever  relates  to  men  as  men. 

Though  yet  by  the  way  too,  it  is  to  be  noted,  there  is  all 
the  while  a  very  great  mistake  and  misapplication  in  the 
use  of  the  term  morality.  And  I  wonder  whence  we  or 
any  of  us  have  learned  to  appropriate  moral  to  the  duties 
of  the  second  table  ;  as  if  the  duties  of  the  first  table  were 
not  as  much  moral  as  those  of  the  second,  and  in  a  higher 
and'more  eminent  sense  so.  Certainly  he  is  but  a  person 
of  bad  morality  that  does  not  love  God,  and  whose  heart 
is  not  set  upon  him  as  the  best,  the  supreme  Good.  It  is 
a  great  injury  to  take  the  term  moral,  and  affix  it  only  or 
chiefly  to  the  duties  of  the  second  table.  I  hope  there  is 
such  a  thing,  which  ought  to  obtain  in  our  notion  and 
practice,  as  being  well-mannered  unto  God,  or  behaving 
ourselves  well  and  fitly  towards  him.  And  that  is  the 
meaning  of  morality,  when  a  man  is  in  general  well-man- 
nered. Therefore  he  that  behaves  himself  ill  to  God,  doth 
very  ill  deserve  the  character  of  a  moral  man. 

But  the  thing  is,  men  intend  civil  by  the  term  moral,  and 
so  mistake  morality  for  civility.  Civility  indeed  is  only 
between  men  and  men,  as  they  are  cast  into  societies  one 
with  another;  btU  morality  must  needs  run  through  the 
whole  law  of  God.  Every  commandment  of  his  law, 
which  he  hath  distinguished  from  all  other  laws  by  vouch- 
safing himself  to  speak  it  by  an  audible  voice,  in  ten 
words,  to  a  vast  assembly  of  men,  we  ought  surely  to  ac- 
count moral ;  and  not  elevate  the  authority  or  obligation 
of  one  part,  by  using  terms  with  an  intention  to  lessen  or 
diminish  another  part  of  the  same  law. 

But  as  to  the  thing  itself.  Waving  the  name, (as  it  is  pity 
the:  e  should  be  so  much  logomachy,  or  contention  about 
the  use  or  misapplication  of  bare  words,)  it  is  I  say  the 
thing  itself,  wherein  the  religion  of  Christians  hath  been  so 
very  deficient,  and  by  which  it  hath  been  so  much  slurred 
that  a  great  many  have  learned  in  their  practice,  not  to  care 
what  their  deportments  are  to  men,  so  they  can  but  keep 
up  a  continued  profession  of,  and  course  of  pretence  to, 
sanctity,  piety,  and  devotion  towards  God.  And  therefore 
the  exigence  of  the  case  so  much  requiring  it,  and  the  text 
so  plainly  inviting  to  it  also,  it  will  be  very  fit  to  say  some- 
what of  the  duty  of  loving  our  brother  in  this  latitude,  as 
comprehensive  of  all  the  duty  we  owe  to  men  as  men. 
Though  what  I  shall  say  at  present  will  be  in  general. 
What  is  particular  I  shall  refer  to  be  enlarged  upon  in  the 
use  or  application.  And  here  I  must  hint  to  you  that  a 
twofold  extreme  is  carefully  to  be  avoided,  that  when  we 
speak  in  this  lalitufle  of  loving  our  brother  we  do  not, 

1.  By  that  love  to  our  brother  so  intend  the  inward 
principle  of  that  love  as  to  cut  off  the  external  acts  of  it; 
nor. 


2.  So  confine  the  notion  of  this  love  to  the  external 
duties  of  the  second  table,  as  to  exclude  or  shut  out  the 
internal  principle.  These  are  two  extremes  which  men  are 
very  prepense  to  run  into,  either  into  the  one  or  the  other 
of  them.     On  the  one  hand, 

1.  Some  are  very  apt  to  satisfy  themselves  that  they  are 
blameless,  and  not  liable  to  exception,  if  their  external  de- 
portment be  fair  and  candid,  just  and  equal,  and  also 
charitable  now  and  then  as  occasion  offers;  though,  in  the 
mean  time,  there  be  no  such  thing  as  the  inward  root  and 
principle  of  this  love  in  their  hearts.  It  would  be  as  great 
an  absurdity  for  any  one  to  say,  that  this  love  doth  virtually 
include  and  comprehend  in  it  all  the  external  duties  that 
flow  from  such  a  principle,  as  it  would  be  to  state  those 
duties  so  abstractly,  as  to  exclude  the  principle  itself 
whence  they  are  to  proceed.  They  no  way  answer  the  in- 
tention and  design  of  the  Holy  Ghost  in  this  matter,  who 
only  comply  with  the  external  part  and  letter  of  these  laws, 
when,  in  the  mean  time,  the  .spring  :::id  fountain  of  all 
these  duties  hath  no  place  in  the  soul,  namely,  love  itself. 
For  the  external  acis  may  proceed  from  another  principle. 
A  man  may  carry  himself  justly  to  others,  for  the  sake  of 
his  reputation;  and  from  the  same  motive  may  do  many 
acts  that  carry  in  them  mercy,  pity,  and  compassion  to  those 
that  are  in  distress ;  but  the  principle  from  whence  all 
this  proceeds  is  self-love,  and  not  love  to  his  brother. 
Thus  a  man  may  do  such  and  such  an  act  of  justice,  such 
and  such  charitable  actions,  as  the  occasions  of  them  are 
administered,  merely  because  he  would  gain  the  reputation 
of  being  a  most  unexceptionably  just  man,  a  good  natured 
man,  a'charitable  man.  And  many  apprehend  that  they 
are  greatly  concerneci  to  do  .so  upon  the  account  of  pru- 
dence, out  of  a  prudential  respect,  I  say,  to  their  own  in- 
interest  and  advantage;  such  especially  whose  way  of  living 
in  the  world  depends  upon  trade  and  commerce  with 
men.  They  know,  if  they  do  not  obtain  and  preserve  the 
reputation  of  justice,  none  will  have  to  do  with  them ; 
every  one  will  shun  them;  they  will  be  thought  unfit  for 
any  kind  of  commerce  whatsoever.  This  is  one  extreme 
therefore  that  is  carefully  to  be  avoided  in  this  matter. 
When  we  say  that  love  to  our  brother  includes  all  the 
duties  of  the  second  table,  yet  we  must  not  say  it  excludes 
the  inward  pnnciple  whence  tho.se  external  duties  flow ; 
that  is,  such  a  love  to  our  neighbour  as  that  which  we 
bear  and  owe  unto  ourselves,  as  we  know  our  Lord  re- 
solves it,  in  the  forementioned  scripture.  The  other  ex- 
treme is, 

2.  That  we  lay  not  the  whole  stress  of  the  business  upon 
the  internal  principle,  without  the  external  acts  and  ex- 
pressions: that  is,  that  none  should  content  themselves 
with  the  imagination  and  conceit,  that  they  have  in  their 
own  hearts  and  bosoms  the  principle  of  love  to  their  bro- 
ther ;  but  in  the  mean  while  never  expre.ss  it  n^r  let  in  be 
seen.  No,  that  must  be  a  great  secret  to  themselves,  and 
kept  close  in  their  own  conciences ;  they  have  love  in  their 
breasts,  but  they  can  find  no  time  or  occasion  to  let  it  be 
seen :  that  is,  they  can,  it  may  be,  give  him  a  good  word, 
or  as  the  apostle  James  expresses  it,  say  to  one  in  distress, 
that  wants  food  or  raiment,  "  Depart  in  peace,  be  you 
warmed  and  filled,"  (James  ii.  16.)  but  give  them  nothing 
for  the  body.  They  say  that  they  pity  such  and  such  per- 
sons ;  and  perhaps  there  may  be  some  low  degree  of  pity, 
but  not  such  as  exerts  itself  and  commands  the  consonant 
act  which  is  agreeable  to  compassion,  and  should  be  con- 
sequent or  ought  to  follow  thereupon. 

But  we  mu.st  understand  this  duty  of  loving  our  brother 
.so  as  to  comprehend  the  internal  principle  and  external 
expressions  of  it  together.  It  is  necessary  that  there  be  a 
sincere  love  in  the  heart,  and  that  it  demonstrate  its  own 
sincerity  by  such  expressions  and  discoveries,  from  time 
to  time,  as  the  providence  of  God  gives  us  opportunity. 
As  occasion  offers  we  should,  as  the  aposlle  exhorts,  do 
good  to  all  men,  but  especially  to  them  who  are  of  the 
household  of  faith.  Gal.  vi.  10. 

And  if  love  to  man  is  to  be  taken  in  such  a  latitude  as 
hath  been  said,  if  it  gathers  within  the  compass  of  it  both 
the  principle  and  all  the  actions  that  properly  belong  to  it, 
we  are  not  then  to  think  we  have  a  mean,  low,  ignoble 
object  for  our  love.  There  is  an  image  of  God  that  man 
as  man  doth  bear  upon  him.     It  is  true,  there  is  an  image 


686 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


Serm.  XIII. 


that  hath  been  lost,  but  there  is  one  still  that  is  not  capable 
of  being  so.  The  spiritual  supernatural  image  wherein 
man  did  resemble  God  in  holiness  was  banished  Irom  the 
nature  of  man  universally,  till  he  was  pleased  to  renew  it, 
and  make  us  his  own  workmanship  created  in  Christ  Jesus 
unto  good  works.  But  there  is  besides  that  a  natural 
image  of  God,  which  man  still  bears,  inasmuch  as  he  par- 
takes of  a  spiritual,  intellectual  nature,  resembling  that  of 
God.  So  ihat  it  is  a  noble  object  of  love  we  have.  We 
are  to  love  men,  even  as  God's  own  offspring,  his  sons,  as 
he  is  the  Father  of  spirits.  There  is  in  every  man  a  spirit- 
ual nature,  of  which  God  owns  himself  to  be  the  great 
Parent  and  common  Father.  Therefore  to  have  a  heart 
universally  inspired  with  love  to  men  as  men,  which  flows 
even  as  far  as  the  nature  of  man  reaches  and  extends  itself, 
even  to  all  mankind,  this,  I  say,  we  must  understand  to 
be  the  sum  of  the  duty  given  us  in  charge  under  the  ex- 
pression of  love  to  our  brother. 

We  are  to  be  lovers  of  mankind  under  one  common 
notion ;  that  is,  to  love  upon  a  universal  reason,  which 
reaches  to  man  as  man,  and  so  consequently  to  every  man. 
"  This  is  one  of  my  own  species  whom  I  am  required  to 
love ;  of  that  rank  and  order  in  which  God  hath  set  me  in 
the  creation,  and  who  all  of  us  bear  the  image  of  the  com- 
mon Lord  upon  us."  And  you  know  it  is  the  thing  we 
find  superadded,  as  the  enforcement  of  one  of  the  great 
precepts  of  the  second  table,  namely,  "  Thou  shalt  not 
kill ;"  (Exod.  XX.  13.)  and  a  reason  why  the  breach  and 
violation  of  it  should  be  punished,  that  "in  the  image  of 
God  created  he  man,"  Gen.  ix.  6.  Certainly  the  reason  is 
the  same  as  to  all  the  other  laws  of  that  table.  And  be- 
sides what  is  appropriated  to  the  conditions  of  some  men 
by  the  very  terms  of  this  law  itself,  yet  men  as  men,  under 
that  common  notion,  and  for  that  very  reason,  are  the  ob- 
jects of  that  required  duty.  As  when  we  are  forbidden  to 
kill,  is  not  every  man  whatever  the  object  of  that  prohibi- 
tion 1  When  we  are  commanded  not  to  steal,  or  bear  false 
witness,  are  we  not  equally  barred  up  from  doing  that  in- 
jury to  all  mankind  1  When  we  are  inhibited  the  coveting 
another  man's  property,  is  it  not  every  man's  property 
which  we  are  thereby  forbidden  to  covet'?    But  then. 

It  must  also  be  understood,  that  there  is  a  stricter  notion 
of  loving  our  brother,  to  which  we  are  to  have  a  more 
particular  reference,  without  excluding  that  more  common 
extensive  notion;  (as  there  is  no  quarrel  at  all  between 
things  that  are  in  subordination  to  one  another;)  that  is,  we 
ought  upon  the  Christian  account,  in  a  special  distinguish- 
mg  manner,  to  love  those  who  under  that  notion  are  to  be 
esteemed  or  reputed  brethren  ;  I  mean  Christians,  in  the 
truest  and  strictest  sense,  as  far  as  they  appear  so  to  us ; 
that  is,  those  who  are  the  regenerate  sons  of  God,  who  are 
the  children  of  one  and  the  same  Father,  and  therefore  are 
brethren  one  to  another,  on  that  account. 

And  you  find  that  the  apostle  hath  his  eye  to  these  bre- 
thren here,  as  it  is  manifest  by  many  passages  in  this  and 
the  next  epistles.  If  you  consult  the  beginning  of  the  next 
chapter,  you  will  see  who  are  to  esteem  one  another  as 
brethren  in  the  most  special  sense.  Whosoever  believeth 
that  Jesus  is  the  Christ,  is  born  of  God;  and  every  one 
that  loveth  him  that  begat,  loveth  him  also  that  is  begot- 
ten, 1  John  V.  1.  You  see  those  are  to  be  principally 
esteemed  as  brethren,  who  can  look  upon  themselves  and 
one  another  as  related  upon  the  account  of  regeneration, 
unto  the  holy,  blessed  God,  as  their  common  Father.  So 
the  notion  of  sons  is  manifestly  taken  in  the  third  chapter 
of  this  epistle  at  the  beginning.  Behold  what  manner  of 
love  the  Father  hath  bestowed  upon  us,  that  we  should  be 
called  the  sons  of  God  !  1  John  iii.  1.  Those,  who  are 
God's  own  sons  by  gratuitous  adoption,  .are  to  be  account- 
ed by  us  as  brethren,  if  we  have  any  reason  to  look  upon 
ourselves  as  of  that  character.  Those  who  are  sons  by 
adoption,  and  thereupon  are  entitled  to  the  inheritance  of 
sons,  and  are  designed  to  that  blessed  state  of  the  vision 
of  God,  and  participation  of  his  likeness,  are  characterized 
more  eminently  as  his  sons ;  which  plamly  tells  us  who 
are  brethren  to  one  another,  and  should,  1  say,  be  eyed 
and  respected  under  that  notion. 

But  here  we  must  take  heed  of  narrowing  and  limiting 
the  object  any  further.  This  is  limiting  and  restraining  it 
enough,  we  need  not  do  it  any  more.    Many  will  allow 


this  measure,  that  we  ought  to  love  a  godly  man,  or  one 
that  bears  God's  image,  as  such  ;  but  they  will  after  this 
be  the  measures  of  their  own  mesisure,  or  they  will  cut 
God's  measure  according  to  the  square  of  their  own  fan- 
cies. And  when  they  have  said  they  ought  to  love  a  godly 
man  as  such,  that  is,  every  good  man,  they  will  have  him 
to  be  of  their  own  .opinion  in  the  smallest  matters,  one  of 
their  own  persuasion  and  party,  one  of  their  own  temper 
and  humour.  So  that  in  short,  upon  the  whole  matter, 
that  same  Christian  love,  that  ought  to  flow  to  all  good 
men,  to  all  Christians  as  such,  is  confounded  with  that 
which  ought  to  be  called  the  love  of  friendship. 

There  is  a  vast  difference  between  the  love,  which  does 
and  ought  to  lie  in  common,  between  Christians  and 
Christians,  and  that  which  should  be  particular,  as  between 
friends  and  friends.  It  is  indeed  true,  if  I  were  to  design 
and  choose  out  myself  a  friend,  an  intimate,  one  whom  I 
would  trust,  and  with  him  deposit  my  secrets  and  the  like, 
I  might  warrantably  enough  make  choice  of  one  with  those 
qualifications  before  mentioned ;  that  is,  as  near  my  own 
temper  as  possible,  or  of  such  a  lovely,  amiable  temper,  as 
would  render  his  friendship  acceptable  to  me.  I  might 
choose  one  of  as  much  prudence  as  I  could,  of  my  own 
rank  and  condition,  whose  ends,  interests,  and  designs,  lay 
very  much  the  same  way  with  my  own.  But  it  were  a 
most  unjust  thing  to  think  that  Christian  love  ought  to  be 
so  confined.  That  must  run  to  all  Christians  as  such,  and 
under  that  very  notion.  So  that  it  is  not  merely  one  of 
such  a  rank  in  the  world,  of  such  a  temper  and  humour, 
of  such  or  such  a  party,  holding  certain  opinions  in  smaller 
and  more  disputable  matters,  that  is  the  character  of  one 
who  is  to  be  loved  as  a  Christian. 

Though  indeed  that  has  all  along  been  in  all  times,  and 
among  all  sorts  of  persons  pretending  to  religion,  a  very 
usual  practice,  to  fix  the  church,  and  set  the  boundaries  of 
God's  house,  just  according  to  the  measure  of  their  own 
fancy,  and  of  their  own  persuasion.  So  the  Romanists  will 
pretend  to  have  the  church  only  among  those  of  their  com- 
munion. And  so  we  know  there  are  others  also,  who  would 
so  confine  the  pale  of  the  church.  Besides,  of  others  among 
ourselves  there  are  not  a  few,  who  will  allow  none  to  be  of 
the  church  but  who  will  bear  such  external  badges.  One 
may  as  truly  judge  of  a  man  by  his  clothes  and  garb  of 
what  profession  or  calling  he  is,  and  we  may  as  well  con- 
fine all  human  love  and  commerce  to  persons  of  such  and 
such  a  complexion,  as  Christian  love  and  converse  to  men 
distinguished  only  by  certain  external  adjuncts.  But  I 
shall  not  here  insist  further  on  the  extent  and  limitation  of 
this  form  of  speech,  loving  our  brother.  When  we  come 
to  the  use  there  will  be  occasion  to  say  more  on  this  head. 

II.  We  are  next  to  inquire,  whence  it  is  that  any  should 
pretend  love  to  God,  and  yet  be  destitute  of  Christian  or 
even  human  love  to  their  brethren.  We  have  formerly 
showed  you  that  the  exercise  of  love  to  God  is  a  thing  of 
far  higher  difficulty  than  that  which  terminates  on  men. 
Love  to  an  unseen  God  is  unspeakably  more  difficult  in 
the  exercise  of  it  than  towards  men  that  we  see,  and  have 
occasion  to  converse  with  daily.  Now  though  this  be  most 
true  and  apparent,  yet  the  pretence  of  love  to  God  is  much 
more  easy  than  the  real  exercise  of  love  to  our  brother.  It 
is  a  far  more  diflicult  thing  to  love  God,  than  our  brother ; 
but  withal  it  is  a  far  more  easy  thing  to  pretend  love  to 
God,  than  really  to  exert  it  to  our  brother.  We  have  in 
the  one  the  real  exercise  of  love,  and  in  the  other  case  only 
the  pretence  to  it.  And  there  are  two  things  particularly 
that  do  much  more  facilitate  this  business  of  men's  mak- 
ing a  show,  and  putting  on  a  pretence  of  love  to  God, 
rather  than  really  exercising  it  to  men. 

1.  That  it  is  more  cheap,  and  less  expensive.  And, 

2.  It  is  more  glorious,  and  makes  a  more  glittering  show 
than  the  other  does ;  therefore  men  are  a  great  deal  more 
apt,  and  more  easily  induced  to  it. 

1.  It  is  more  cheap  to  pretend  love  to  God,  than  really 
to  exercise  love  to  our  brother.  It  will  cost  them  less. 
The  things  by  which  men  acquire  to  themselves  a  reputa- 
tion of  love  to  God,  may  stand  them  in  little;  only  to  be 
at  some  small  pains  to  get  notions  iP/io  their  minds,  by 
which  they  mav  be  furnished  with  talk  upon  such  and 
such  subjects.  They  are  not  one  straw  the  poorer  for  this, 
it  costs  them  nothing.    Their  keeping  up  the  external 


Serm.  XIV. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


687 


duties  of  religion,  going  from  time  to  time  to  Christian 
assemblies,  waiting  as  much  as  they  can  upon  the  ordi- 
nances of  God  ;  all  this  may  be  done,  and  they  be  at  no 
expense.  There  may  be  little  or  no  cost  in  all  this.  But 
really  to  exercise  love  to  our  brother,  will '  many  times 
prove  a  costly  thing.  A  man  must  deny  himself,  his  own 
interest,  gain  and  advantage  very  often,  that  so  he  may  be 
just  or  merciful  as  the  circumstances  of  the  case  may  be. 
And  it  is  plain,  the  great  temptations  that  men  have  to 
encroach  upon  the  rights  of  other  men,  and  intrench  upon 
the  businesses  that  come  within  this  summary  of  love  to 
our  neighbour,  are  principally  from  self-love,  and  self-in- 
terest. Men  would  be  just  if  they  did  not  find  or  imagine, 
that  they  should  gain  by  this  or  that  trick,  by  putting  this 
and  that  cheat  and  fraud  upon  their  neighbours  with  whom 
they  have  to  do.  They  would  be  charitable  if  it  did  not 
cost  them  much,  if  they  were  to  expend  nothing.  And 
thus  to  pretend  love  to  God  is  a  cheap  thing ;  but  to  ex- 
ercise real  love  to  our  neighbour  according  as  various  oc- 
casions may  be,  to  draw  forth  the  principle  into  act  and 
exercise,  may  frequently  prove  very  costly  and  expensive. 
2.  There  is  also  more  of  glory  in  the  show,  anci  glitter- 
ing in  the  appearance,  of  religion,  (in  some  times  more 
than  others,  and  it  may  be  in  our  times  as  much  as  any,) 
than  there  is  in  the  discharge  of  the  duties  of  justice  and 
charity  to  men.  He  that  acquires  to  himself  the  reputation 
of  a  godly  man,  by  an  ability  to  discourse  of  godly  mat- 
ters, having  gotten  a  great  stock  of  notional  knowledge, 
gains  thereby  also  the  reputation  of  a  man  of  a  very  re- 
fined mind.  As  the  gnostics  in  their  age,  an  age  of  errors, 
were  men  of  much  pretence  ;  had  very  high  and  sublime 
notions  ;  but  as  to  their  morals  they  were  as  bad  men  as 
ever  the  world  knew,  if  you  will  take  the  testimony  con- 
cerning them,  not  from  their  professed  enemies  the  Chris- 
tians, who  opposed  themselves  to  them,  but  even  from  a 
heathen  who  characterizeth  them  at  large  (Plotinus.) 
There  were  not  a  viler  sort  of  men,  as  to  matters  con- 
cerning the  duties  of  the  second  table,  and  what  lay  be- 
tween man  and  man.  But  they  were  men  of  high  specu- 
lative knowledge,  had  very  airy  and  sublime  notions, 
wherewith  they  did  seduce  and  captivate  not  a  few.  A 
great  reputation  was  acquired  by  them  of  that  kind,  when 
they  could  recommend  themselves  as  persons,  who  had 
made  it  their  business  to  separate  from  the  rest  of  the  world, 
to  give  themselves  up  to  the  study  of  all  wisdom,  as  the 
wise  man's  expression  is,  Eccles.  vii.  35. 

And  as  those  men  looked  big  and  talked  high  in  those 
former  ages  upon  this  account,!  mean  the  reputation  they 
had  acquired  for  their  knowledge  and  wisdom  which  they 
boasted  of;  so  many  do  now,  and  think  to  make  a  glitter 
in  the  places  where  they  live,  as  men  of  high,  noUonal 
knowledge  in  matters  of  religion  ;  but  in  comparison  of 
this  they  think  that  to  do  good  in  a  place  where  a  man 
lives,  to  be  a  useful  member  of  a  civil,  or  a  Christian 
society,  to  observe  the  strict  rules  of  ju.stice,  charity,  and 
compassion,  are  mean  things  and  very  low  matters,  com- 
pared with  that  glorious  show  and  glitter,  which  the  ap- 
pearance of  a  great  measure  of  notional,  speculative  know- 
ledge casts  upon  men  in  their  own  eyes,  and  the  eyes  of 
them  that  are  about  them.  Thus  k-nowledge  pufleth  up, 
while  true  love  would  edify.  But  in  the  mean  time  that 
which  so  pulTeth  up  makes  a  better  show,  than  that  which 
does  substantially  and  solidly  edify  the  soul. 

It  is  too  apparent  a  truth,  which  hath  been  hinted  to 
you  thus  far,  that  there  are  persons,  who  upon  such  ac- 
counts as  the.se,  are  easily  induced  to  pretend  to  religion, 
and  to  make  a  show  of  love  and  devotedness  to  God,  who 
are  strangers  to  the  effects  of  love  to  their  brother.  But 
from  this  so  very  apparent  truth  men  are  apt  to  induce  as 
manifest  and  gross  a  falsehood  ;  that  is,  because  there  are 
those  who  pretend  love  to  God,  that  are  found  manifestly 
peccant  as  to  the  exercise  of  that  duty  which  love  to  man 
would  command,  and  ought  to  be  the  spring  and  principle 
of,  that  therefore  all  pretences  to  stricter  religion  than  or- 
dinary are  hypocritical.  No  man  who  makes  a  more  .strict 
profession  than  his  neighbours,  and  is  more  frequently 
conversant  in  the  exercise  of  religion  than  they  are,  but 
he  must  needs  be  a  Pharisee  and  a  mere  pretender,  only 
because  some  such  persons  are  manifestly  capable  of  being 

*  Preached  Novemlwr22nd,  1676. 


convicted  as  such.  But  this  is  no  more  reasonable,  than 
because  there  is  some  counterfeit  coin  in  the  world,  that 
therefore  all  is  to  be  rejected  as  false,  and  not  current ;  or 
because  spectres  and  ghosts  have  been  seen  to  walk  in 
human  shape,  therefore  there  are  no  true  men ;  or  as  if,  be- 
cause some  do  hypocritically  pretend  loyalty  and  devoted- 
ness to  the  government,  while  they  carry  on  conspiracies 
against  their  rulers,  that  therefore  there  is  no  way  for 
others  to  approve  themselves  blameless,  but  presently  to 
turn  open  and  contemptuous  rebels.  This  is  strange  kind 
of  logic ! 

And  in  truth,  none  are  honest  men  in  their  account,  but 
such  as  will  swear,  and  drink,  and  run  into  all  wickedness 
and  excess  of  riot  with  them.  Of  such  a  one  they  will 
be  ready  to  say,  "  A  very  honest  gentleman  1"  and  then  all 
the  talk  flies  against  such  and  such  persons  that  addict 
themselves  to  a  course  of  religion.  And  if  some  who  are 
the  notorious  scandals  of  it  have  shown  themselves  to  be 
what  they  are,  then  those  who  make  il  their  business  to 
keep  up  a  course  of  strictness  in  piety  and  religion  have 
the  common  infamous  brand  of  hypocrites  put  upon  them. 

Now  at  this  rate  we  must  certainly  quite  turn  the  tables. 
Virtue  must  be  called  vice,  and  vice  be  called  virtue,  and 
the  names  of  things  be  utterly  altered.  And  we  must  ac- 
count, that  God's  children  and  the  devil's  are  to  change 
families,  fathers,  and  states  one  with  another.  For  we 
shall  have  none  left  to  be  called  honest  men,  or  the  chil- 
dren of  God,  but  such  as  are  no  better  than  good-fellows; 
and  all  serious  fearers  and  sincere  lovers  of  God  must  be 
abandoned  for  none  of  his,  only  because  some  false  breth- 
ren creep  in  among  them. 

And  yet  it  very  greatly  concerneth  those,  who  are  ac- 
tually and  truly  of  the  family  and  household,  or  the  church 
of  God  by  faith  in  Jesus  Christ,  though  men  do  never  so 
causelessly  and  injuriously  scandalize  the  whole  fraternity, 
upon  the  delinquencies  of  some  false  pretenders,  to  learn 
instruction  by  it,  and  to  be  abundantly  more  wary  in  all 
manner  of  conversation,  upon  the  account  of  their  calling 
him  Father.  All  therefore  that  I  shall  by  way  of  use  leave 
with  you  at  this  time  is  the  admonition  of  the  apostle.  If 
ye  call  upon  the  Father,  who  without  respect  of  persons 
judgeth  according  to  every  man's  work,  pass  the  time  of 
your  sojourning  in  fear,  1  Pet.  i.  17. 


SERMON  XIV.* 

We  are  endeavouring  to  show  you,  that  their  pretence 
to  the  love  of  God  is  both  untrue  and  absurd,  who  love 
not  their  brother.  And  as  to  this  we  proposed  to  show  in 
the 

I.  Place,  how  we  are  to  understand  the  duty  of  loving 
our  brother ;  that  is,  in  what  extent  and  latitude,  and  also 
with  what  restriction  and  limitation. 

II.  Whence  it  is  that  persons  pretend  to  the  love  of  God, 
who  never  loved  their  brother.     We  now  proceed, 

III.  To  show  the  falsehood  and  absurdity  of  that  pre- 
tence ;  or  to  evince  to  you,  that  the  pretence  of  love  to 
God,  where  there  is  no  love  to  our  brother,  is  both  false  and 
absurd.  That  it  is  false  is  expressly  enough  said  in  this 
very  verse,  and  we  need  go  no  further  for  the  proof  of  it. 
"  If  a  man  say  he  loveth  God,  and  hateth  his  brother,  he 
is  a  liar."  What  need  we  more  to  prove  this  pretence 
false  1  That  it  is  also  absurd,  is  to  be  evinced  to  you  from 
the  considerations  we  shall  give  you  for  that  purpose, 
which  are  especially  two:  namely,  the  necessary  connex- 
ion that  there  is  between  the  love  of  God  and  the  love  of 
our  brother,  in  the  nature  of  things;  and  the  greater  dif- 
ficulty of  loving  God  whom  we  have  not  seen,  than  our 
brother  whom  we  have  seen.  So  that  it  is  absurd  for  a 
man  to  pretend,  that  he  has  mastered  the  greater  difficulty, 
who  has  not  overcome  the  less. 

1.  The  absurdity  of  this  pretence  may  be  evinced  from 
the  necessary  strict  connexion  there  is  between  the  love 
of  God  and  the  love  of  our  brother,  even  in  the  nature  ol 
the  things  themselves.    And  here  we  shall  show  you  that 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  XIV. 


there  is  a  fourfold  connexion  between  them: — (1.)  They 
are  connected  in  respect  of  their  object — (2.)  In  respect  of 
their  root  and  principle — (3.)  In  respect  of  their  rule,  and 
— (4.)  Of  their  end. 

(1.)  They  are  connected  in  respect  of  their  object.  Love 
to  God  and  love  to  our  brother  will  be  found  to  have  in 
some  sort  the  same  object.  I  would  not  go  about  to  prove 
any  great  affinity  between  the  tilings  themselves,  but  it  is 
plain,  I  say,  they  have  in  some  sort  the  same  formal  ob- 
ject. That  is,  our  love  to  our  brother,  if  it  be  right  and 
true,  falls  in  with  our  love  of  God ;  so  as  that  our  love  of 
God  must  be  the  very  formal  reason  of  our  loving  our 
brother,  whom  we  can  never  truly  love,  if  we  do  not  love 
him  for  God's  sake  and  because  we  primarily  love  God. 

The  truth  is,  whatever  specimens  of  beauty  or  excel- 
lence we  find  any  where  in  the  creature,  we  are  then  only 
said  to  love  them  duly,  when  our  love  is  pitched  upon 
them  as  so  many  rays  and  beams  from  the  first  and  su- 
preme Good.  And  so  it  is  the  original  primary  Goodness 
which  we  rightfully  love,  even  in  this  or  that  creature. 
It  is  true  indeed,  goodness  in  its  original,  and  in  its  descent 
and  derivation,  are  not  univocally  the  same.  Nothing  can 
be  univocally  common  to  God  and  the  creature.  But  they 
are  analogically  the  same.  Goodness  is  primarily  in  God, 
and  so  descends,  and  is  imparted  to  this  or  that  creature. 
But  it  is  only  there  by  dependance  upon  him,  from  whom 
and  in  whom  it  originally  is.  And  our  love  to  our  brother, 
in  the  strictest  sense  of  that  expression,  is  exerted,  when 
it  meets  with  that  goodness,  which  is  the  most  express  and 
vivid  image  of  God's  own.  We  there  love  the  representa- 
tion of  God  in  that  subject  wherein  he  has  proposed  him- 
self to  us  as  our  pattern,  even  the  excellency  and  glory  of 
his  holiness. 

They  that  are  in  the  strictest  sense  our  brethren,  as  you 
have  heard,  are  God's  own  regenerate  sons ;  and  because 
we  are  to  love  him  that  begat,  we  are  to  love  them  that 
are  begotten  of  him,  1  John  v.  1.  And  it  is  therefore  to 
be  observed,  that  elsewhere  in  this  epistle,  our  states  God- 
ward  are  to  be  measured  by  this  one  thing,  namely,  our 
love  to  the  brethren.  "  We  know  that  we  have  passed  from 
death  unto  life,  because  we  love  the  brethren,  1  John  iii. 
14.  So  that  if  we  compare  place  with  place,  it  is  very 
plain  that  the  measure  here  is  but  mensura  vienmrata ; 
that  is,  it  is  it.self  to  be  measured  by  a  supreme  measure, 
namely,  our  love  to  God.  It  is  a  mark  or  character,  which 
itself  is  tried  by  a  higher  mark.  "  By  this,"  says  the  apos- 
tle, "  we  know  that  we  love  the  children  of  God,  when 
we  love  God  and  keep  his  commandments,"  1  John  v.  2. 
So  that  no  man  may  depend  further  upon  this  as  a  mark 
and  trial  of  his  stale  with  respect  to  God,  that  he  loves 
such  and  such  his  children,  than  as  he  is  able  to  evince 
the  love  of  them  to  be  for  God's  own  sake,  and  as  they 
bear  his  image  and  likeness.  And  so  the  trial  finally  and 
ultimately  resolves  in  this,  "  Am  I  a  lover  of  God,  yea 
or  no  !" 

It  is  very  true,  that  I  may  first  and  more  sensibly  have 
the  perception  perhaps  of  my  love  to  this  or  that  particular 
man.  But  I  must  run  the  matter  higher,  and  particularly 
inquire,  what  is  the  reason  I  love  this  man  1  Is  it  because 
he  is  a  good  man  1  taking  goodness  in  the  strictest  and 
most  noble  sense.  Is  it  because  he  hath  participated  of 
the  Divine  goodness  1  and  is  a  follower,  imitator,  repre- 
senter  of  God's  moral  goodness,  which  is  his  holiness  1 
We  must  be  capable  of  concluding  ourselves  lovers  of  our 
brethren,  as  they  are  holy  ones,  as  they  bear,  or  appear  to 
us  to  bear,  the  image  of  God.  And  hereby,  and  not  other- 
wise, can  we  conclude  our  love  to  our  brother  to  be  of  the 
right  kind,  by  our  being  able  to  evince  that  we  love  God 
primarily  and  above  him,  that  is,  that  we  love  him  for 
God's  sake.  And  whatever  is  to  be  said  of  any  thing  for 
such  a  reason,  and  only  upon  that  account,  is  much  more 
to  be  said  of  that  reason  itself  We  do  not  therefore  love 
our  brother  aright,  if  God  be  not  loved  much  more ;  our 
love  to  God  being  the  very  reason  why  we  truly  and  aright 
do  love  our  brother. 

Thus  they  stand  connected  in  their  object.  You  see  they 
cannot  be  severed ;  and  that  a  man  cannot  possibly  love 
his  brother  aright,  if  he  love  not  God  :  therefore  the  love 
of  God  must  needs  draw  in  the  love  of  our  brother,  as  a 
thing  inseparably  connected  with  it. 


(2.)  They  are  connected  also  in  the  root  and  principle,  . 
which  in  both  is  one  and  the  same ;  namely,  that  very 
spirit  of  love,  which  is  mentioned  by  Paul  to  Timothy, 
and  which  God  has  given  us,  as  well  as  that  of  power, 
and  of  a  sound  mind,  2  Tim.  i.  7.  We  must  know  that 
love  to  our  brother  is  a  fruit  of  the  Spirit  as  well  as  love 
to  God.  We  have  an  enumeration  of  the  several  fruits  of 
the  Spirit  in  the  epistle  to  the  Galatians,  and  love  is  set  in 
the  front  of  them  all.  Gal.  v.  22.  Now  if  you  consider 
what  fruits  of  the  flesh  those  of  the  Spirit  do  stand  in  op- 
position to,  you  will  find  yourselves  necessitated  to  admit 
and  conclude,  that  love  there,  is  not  meant  of  love  to  God 
alone,  but  of  that  love  which  diffuses  and  spreads  itself  duly 
according  as  the  objects  are  presented  or  do  invite ;  in 
which  the  Divine  goodness  is  found,  in  himself  primarily, 
and  derived  to  this  or  that  creature,  and  especially  to  such 
as  bear,  as  was  said,  the  more  lively  image  and  represen- 
tation of  his  goodness. 

We  are  not  therefore  to  think,  that  love  to  God  is  one 
gracious  principle,  and  love  to  our  brother  is  another 
gracious  principle  ;  but  we  must  know,  that  it  is  one  and 
the  same  gracious  principle  of  holy  love  which  works  to- 
wards this  or  that  object,  according  to  the  excellency  and 
amiableness  thereof;  that  is,  proportionably  to  what  I  see 
of  Divine  goodness  in  it,  which  is  the  formal  reason  of  my 
love.  HojV  love  is  the  affection  of  love  sanctified  ;  which 
affection  is  not  many  but  one,  but  yet  turns  itself  towards 
this  or  that  object  according  as  the  object  claims  and  re- 
quires. 

And  therefore  we  find  expressly  that  love  to  our  bre- 
thren is  resolved  into  the  spirit  of  holiness,  as  its  original 
cause,  which  is  the  thing  that  I  would  mainly  and  princi- 
pally inculcate,  that  so  it  may  not  be  looked  upon  as  a 
thing  of  inferior  nature;  .since  we  are  too  apt  to  look  with 
a  diminishing  eye  upon  this  duty  of  love  to  our  brethren. 
It  is  really  one  of  the  fruits  of  the  Spirit  of  holiness,  a  part 
of  its  production  in  renewed  souls.  See  how  expressly  the 
apostle  Peter  .speaks  to  this  purpo.se.  "  Seeing  ye  have 
purified  your  souls  in  obeying  the  truth  through  the  Spirit, 
unto  unfeigned  love  of  the  brethren  ;  see  that  ye  love  one 
another  with  a  pure  heart  fervently,"  1  Pet.  i.  22.  So 
again  we  are  told,  that  "  the  end  of  the  commandment  is 
charity  (or  love,  for  it  is  the  same  word  that  is  rendered 
sometimes  one  way  and  sometimes  the  other)  out  of  a  pure 
heart,  and  of  a  good  conscience,  and  of  faith  unfeigned," 
1  Tim.  i.  5.  By  the  end  of  the  commandment  is  meant 
the  perfection,  the  top,  the  sum  of  it ;  or  that  which  does 
virtually  include  all  that  lieth  within  the  whole  compass 
of  the  commandment.  And  what  we  are  to  understand  by 
the  word,  commandment,  which  is  expressed  indefinitely, 
we  may  see  in  what  follows  ;  namely,  that  it  is  the  same 
thing  with  the  law.  "  The  law,"  says  the  apo.stle,  "  is  not 
made  for  a  righteous  man ;  but  for  the  lawless  and  disobe- 
dient, for  the  ungodly  and  for  sinners,  for  the  unholy  and 
profane,"  &c.  (ver.  9.)  which  supposes  the  commandment 
and  law  here  to  be  meant  of  the  law  in  its  extent,  as  it 
comprehends  both  tables  ;  not  only  our  duty  to  God,  but 
to  our  brother  also.  And  therefore  that  love  which  is  the 
coronis  and  very  sum  of  it,  goes  to  both.  Now  it  is  said 
concerning  this  love,  taken  thus  extensively,  that  it  must 
proceed  out  of  a  pure  heart,  and  faith  unfeigned.  It  must 
proceed  from  that  faith,  which  is  peculiar  to  the  regene- 
rate sons  of  God.  "  They  that  believe  are  born  of  God," 
1  John  v.  1.  "  And  as  many  as  received  him  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to  them  that 
believe  in  his  name ;  which  were  born  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God," 
John  i.  12,  13.  Now  this  same  faith  is  the  immediate  pro- 
duction of  the  Spirit  in  the  work  of  regeneration.^  It 
works  out  into  love,  and  even  into  that  love,  which  exercises 
itself  upon  our  brother.  Love  to  him,  I  say,  must  proceed 
from  faith  unfeigned.  Therefore  when  the  exercise  of 
love  was  required  by  our  Saviour,  in  forgiving  an  offend- 
ing brother ;  and  the  question  was  put,  how  often  they 
should  forgive  1  and  he  replies,  "  unto  seventy  times 
seven ;"  presently  the  disciples,  as  knowing  the  great  need 
and  exigency  of  the  case,  said,  "Lord,  increase  our  faith," 
Luke  xvii,  5.  There  needs  much  faith  in  order  to  the  ex- 
ercise of  such  love. 
Wherefore  this  love  is  in  most  neces,sary  connexion  with 


Serm.  XIV. 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


whtt  is  intimate  to  the  new  creature,  and  what  most  essen- 
tially belongs  unto  the  constitution  of  it.  It  is  part  of  the 
work  of  regeneration,  and  of  that  holy  creature,  which  is, 
when  produced,  called  the  new  creature.  You  find  there- 
fore in  that  Scripture,  2  Pet.  i.  5, 6, 7.  where  several  graces 
of  the  Spirit  are  mentioned  together,  that  brotherly  kind- 
ness comes  among  the  rest,  in  conjunction  with  faith, 
patience,  and  the  like. 

Yea,  and  to  evmce  this  a  little  further,  you  find  that  in 
this  very  epistle  in  which  is  our  text,  love  to  our  brother, 
even  an  indigent  brother,  is  called  by  the  name  of  love  to 
God  ;  that  is,  not  with  reference  to  him  considered  as  the 
object,  (though  in  some  respects,  as  was  said  before,  God 
may  be  considered  as  the  object  too,)  but  in  reference  to 
him  as  the  Original  and  Author  of  this  love.  "  He  that 
hath  this  world's  goods,"  saith  the  apostle,  "  and  seeth  his 
brother  have  need,  and  shutteth  up  his  bowels  of  compas- 
sion from  him,  how  dwelleth  the  love  of  God  in  him  V 
I  John  iii.  17.  It  is  as  if  he  had  said,  it  is  plain,  that  this 
divine  love,  which  God  is  the  Author  of,  and  of  which 
this  poor  indigent  brother  is  an  object,  is  not  in  him,  if  he 
has  no  bowels  of  compassion  towards  him  at  such  a  time, 
when  the  exigency  of  his  case  calls  for  relief 

The  apostle  Paul  tells  the  Thessalonian  Christians,  that 
concerning  brotherly  love  they  needed  not  that  he  should 
write  imto  them,  "  for  (saith  he)  you  yourselves  are  taught 
of  God  to  love  one  another,"  1  Thess.  iv.  9.  Sure  we  are 
not  strangers  to  the  import  of  that  expression  in  Scripture, 
or  what  it  is  to  be  taught  of  God.  The  expression  is 
paralleled  by  those  which  represent  men  as  drawn  by  him 
efficaciously  moved,  and  acted  by  his  almighty  Spirit. 
"Every  one,"  saith  our  Saviour,  "that  hath  heard  and 
learned  of  the  Father,  cometh  unto  me,"  John  vi.  45.  That 
hearing  and  learning  of  the  Father,  is  expomided  by  that 
of  being  drawn  or  powerfully  attracted  by  the  Father. 
Therefore  the  meaning  of  this  expression,  "You  have  been 
taught  of  God,"  is  this;  your  hearts  have  been  powerfully 
drawn  by  God  into  the  exercise  of  this  love  to  one  another. 
"  You  need  not  that  I  write  to  you  concerning  this  matter, 
for  ye  are  taught  of  God."  As  in  another  case  it  is  said, 
(the  passage  is  taken  from  the  prophet  Jeremiah,  xxxi. 
31 — 35.)  "  They  shall  not  teach  every  man  his  neighbour 
and  every  man  his  brother,  saying,  Know  the  Lord;  for  all 
shall  know  me  from  the  least  to  the  greatest,"  Heb.  viii.  1 1 . 
The  same  form  of  expression  you  see  is  used  here,  and 
must  be  taken  in  the  same  sense. 

In  the  second  chapter  of  this  same  epistle  of  John, 
ver.  20.  we  read  of  an  unction  of  the  Holy  Ghost,  by  which 
the  spirits  of  those  who  belong  to  God  are  so  seasoned,  and 
tinctured,  that  they  are  even  connaturalized  unto  the 
truth;  and  this  is  the  way  of  God's  teaching,  even  to  love, 
as  well  as  any  thing  else.  It  is  a  mighty,  potent  work  of 
that  Spirit  of  holiness,  by  which  men  are  taught  to  love. 
He  teaches  as  none  besides  does.  His  way  of  teaching 
is  by  working  in  us  the  things  that  we  are  taught.  And 
therefore  they  who  think  that  whatsoever  is  required  of 
goodness  and  holiness,  may  be  the  product  only  of  human 
endeavour  and  acquisition,  are  to  understand  that  we 
cannot  do  so  much  as  this,  without  being  taught  so  to  do 
by  the  mighty  power  and  Spirit  of  God  ■;  not  so  much,  I 
say,  as  truly  to  love  men  as  such,  upon  whom  the  stamp 
and  impression  of  God's  holy  image  is  to  be  found.  And 
indeed,  they  who  think  that  all  may  be  the  effect  of  our 
own  endeavour  which  is  herein  required  of  us,  or  of  moral 
suasion,  might  learn  better  Christianity  even  from  some 
heathens  of  Plato's  school.  A  heathen  philosopher,  I 
remember,  in  one  of  his  dialogues,  discusses  this  question, 
Whether  virtue  is  to  be  taught  or  not  ?  And  he  undertakes 
to  demonstrate,  that  it  is  not  a  thing  to  be  taught,  but  is 
infused,  or  inspired  by  God  himself  Particularly  he  says 
as  to  this  virtue  of  love,  love  to  good  men,  that  it  is  a 
divine  thing  infused  by  God.  And  he  gives  the  reason  of 
this  general  assertion,  namely,  that  whatsoever  virtue  any 
do  partake  of,  it  is  not  taught  by  men,  but  infused  from 
heaven  alone  ;  "  For,  (saith  he,)  if  it  were  a  thing  to  be  got 
by  mere  human  teaching,  then  certainly  good  men  might 
easily  teach  others  to  be  good  and  virtuous  ;  and  only  they 
must  do  it,  because  they  alone  have  virtue,  and  so  are 
alone  capable  of  teaching  it.  But  if  they  were  capable  of 
teaching  it  to  others,  nothing  could  hinder  it  but  their 


envy  and  ill-nature;  or  vmwillingness  that  any  should 
fare  as  well  as  themselves.  But  a  good  man  cannot  be 
envious.  Therefore,  (he  concludes  upon  the  whole)  virtue 
is  a  thing  not  to  be  taught,  a  thing  that  cannot  be  got  by 
teaching."  We  see  then  how  it  is  to  be  imder.stood,  when 
love,  which  is  so  great  a  part  of  it,  is  said  to  be  taught  of 
God.  So  that  love  to  God  and  the  brethren  agree  in  their 
root  and  principle.  They  have  there  a  firm  connexion  ;  so 
as  that  it  is  impossible  they  should  be  severed,  or  that  a 
man  can  be  a  lover  of  God  who  is  not  a  lover  of  his 
brother. 

(3.)  They  are  connected  also  in  their  rule,  which  is  one 
and  the  same  law ;  for  indeed  the  whole  law  of  God  13 
summed  up  in  love.  "  Love  is  the  fulfilling  of  the  law," 
(Rom.  xiii.  10.)  as  we  had  occasion  to  showlbrmerly.  And 
you  see  what  the  apostle  means  there  by  law,  from  the 
occasion  of  this  discourse.  "  And  this  commandment 
have  we  from  him,  that  he  that  loveth  God,  should  love 
his  brother  also,"  1  John  iv.  21.  He  hath  laid  this  law 
upon  us,  that  we  should  thus  dispense  our  love ;  that  if 
we  pretend  to  exercise  our  love  to  him,  we  must  do  it  to 
our  brother  too.  He  will  never  otherwise  take  us  into  the 
census,  or  account  of  lovers  of  himself 

And  when  the  apostle  James  insists  upon  it,  that  "  Who- 
soever shall  keep  the  whole  law,  and  yet  offend  in  one 
point,  he  is  guilty  of  all,"  (James  ii.  10.)  pray  look  back 
there,  and  see  upon  what  occasion,  and  with  what  refer- 
ence, he  says  this.  "If  ye  fulfil  the  royal  law,  according 
to  the  Scripture,  Thou  shall  love  thy  neighbour  as  thyself, 
ye  do  well.  But  if  ye  have  respect  to  persons,  ye  commit 
sin,  and  are  convinced  of  the  law  as  tran.sgressors,"  James 
ii.  8.  You  find  he  has  reference  to  this  very  thing,  our 
love  to  our  brother  ;  which  is  what  he  calls  the  royal  law. 
The  law  enjoined  us  is  this,  "  Thou  shall  love  thy  neigh- 
bour as  thyself"  And  if  we  be  found  peccant  as  to  this, 
and  obey  it  not,  nor  comply  with  the  authority  of  the  law 
and  the  Lawgiver  in  this  instance,  we  make  ourselves 
rebels  throughout ;  we  break  the  whole  law,  and  all  that 
we  do  besides  signifies  nothing.  Therefore  he  gives  an 
instance.  The  same  law  that  hath  said,  "  Do  not  commit 
adultery,  said  also,  Do  not  kill,"  ver.  11.  The  law  doth 
equally  and  alike  forbid  inordinate  love  and  unjust  hatred  : 
inordinate  lust  and  impure  love,  as  that  which  offends 
against  one  command ;  and  inordinate  hatred  and  ill- 
nature,  which  equally  offends  against  the  other,  as  it  is  the 
root  of  murder.  In  opposition  to  which  this  law  stands,  as 
the  summary  of  all  that  duty,  which  we  must  understand 
to  be  implicitly  enjoined  in  that  law. 

(4.)  Love  to  God  and  our  brother  concentre  and  agree 
in  one  end  ;  that  is,  the  glory  of  God,  and  our  own  felicity  : 
which  two,  you  know,  do  make  up  the  end  of  man.  We 
ought  to  love  God,  in  order  to  our  glorifying  him ;  and  we 
ought  also  to  love  our  brother,  for  the  .same  reason.  So 
we  ought  to  love  God  in  order  to  our  enjoying  him,  and 
being  happy  and  blessed  in  him ;  and  in  like  manner 
ought  we  to  love  our  brother,  in  order  to  our  enjoying  God, 
and  being  happy  and  blessed  in  him. 

The  glory  of  God  first  depends  upon  our  loving  him, 
but  it  also  as  truly  depends  upon  our  loving  our  brother. 
Yea  this  glory  of  God  which  is  the  end,  and  some  way 
ought  to  be  the  effect,  of  our  actions,  shines  a  great  deal 
more,  sometimes,  in  the  exercise  of  love  to  men.  Thus 
5aith  David,  "  My  goodness  extendeth  not  unto  thee,  but 
unio  the  saints  that  are  upon  the  earth,  in  whom  is  all  my 
delight,"  Psalm  xvi.  2,  3.  As  if  he  had  said.  Thou  art 
never  the  better  for  it,  but  they  may  be.  Here  it  is  that 
we  make  the  glory  of  God  to  shine  forth  in  our  course  and 
practice,  when  we  do  visibly  exemplify  the  goodness  of 
his  nature  in  our  own  goodness,  that  is,  in  doing  good ;  in 
tho.se  continual  fruits  and  acts  of  goodness,  which  issue 
and  flow  from  the  principle  of  divine  love  (with  which 
our  souls  are  possessed)  to  those  that  are  related untoGod, 
according  as  their  relation  to  him  is  larger  or  more  special, 
as  we  have  formerly  showed. 

It  is  by  our  doing  good  that  we  show  to  whom  we  be- 
long, though  that  goodness  of  ours  can  reach  only  to  men 
and  saints.  "  The  fruit  of  the  Spirit  is  in  all  goodness  :" 
(Eph.  V.  9.)  namely,  that  goodness  which  can  flow  and 
diffuse  itself  according  as  we  have  objects  here  below, 
upon  which  it  maybe  continually  pouring  itself  forth,  and 


690 


ON  THE  LOVE  OP  GOD  AND  OUR  BROTHER. 


Serm.  XV, 


spreading  itself.  Herein  we  bear  testimony  to  God,  that 
we  are  the  very  children  of  his  love.  We  do,  as  it  were, 
herein  justify  and  honour  our  great  Father.  We  own  our 
Father,  and  own  ourselves  his  children.  Love,  that  ye 
may  be  the  children  of  God,  says  our  Saviour,  who  doth 
good  both  to  the  evil  and  the  good  ;  (Matt.  v.  44,  45.)  that 
is,  that  ye  may  appear  to  be  his  children.  And  again,  "By 
this  shall  all  men  Know  that  ye  are  my  disciples,  if  ye  love 
one  another,"  John  xiii.  35.  This  refers  to  that  more  spe- 
cial love  which  we  ought  to  settle  upon  nobody  but  those, 
who  are  particularly  related  and  tmited  to  Christ.  "  You 
will  own  me  in  the  world,  and  your  relation  to  me ;  and  I 
shall  be  owned  and  honoured  among  men  by  you,  if  ye  love 
one  another."  And  this  was  the  character  of  Christians  in 
the  primitive  times  of  the  Christian  church,  "  See  how 
these  Christians  love  one  another,  and  refuse  not  to  die  for 
one  another." 

Yea,  and  again,  our  own  felicity  is  promoted  (which  is 
another  part  of  our  end)  by  the  love  of  our  brother.  For 
ihough  God  himself  be  the  supreme  felicitating  object,  yet 
he  intends  to  be  enjoyed  by  his  in  a  community.  He  gathers 
them  all  imto  himself  in  one  body,  of  which  body  love  is 
the  common  bond,  the  unitive  thmg  which  as  it  were  em- 
bodies and  holds  the  members  together;  being  the  same 
bond  of  perfectness  the  apostle  speaks  of,  or  the  most  per- 
fect bond,  which,  says  he,  is  charity.  Col.  iii.  14. 

And  the  case  is  plain  and  manifest,  that  where  there  is 
a  languor  and  deficiency  of  Christian  or  brotherly  love,  the 
way  of  access  to  God  is  obstructed  and  barred  up.  Such 
persons  have  no  free  converse  with  God.  A  Spirit  that  is 
full  of  rancour,  under  a  distemper  tilled  with  animosity 
though  but  to  this  or  that  one  particular  person,  knows  not 
how  to  go  to  God.  The  new  creature  is  starved  and 
famished  this  way.  The  soul  cannot  heartily  enjoy  God, 
hath  no  liberty  towards  God.  Therefore  our  Saviour  con- 
sidering the  state  of  the  case  gives  this  general  law  and 
rule  :  "  If  thou  bring  thy  gift  to  the  altar,  (he  speaks  in  the 
phrase  and  language  of  the  Jews  under  the  Old  Testament 
ndministration,  designing  the  instruction  of  Christians 
under  the  New,)  and  there  rememberest  that  thy  brother 
hath  ought  against  thee ;  leave  there  thy  gift  before  the 
altar,  and  go  thy  way,  (thou  hast  nothing  to  do  at  the  altar, 
there  can  be  no  commerce  between  God  and  thee  except 
thou  go,)  and  be  reconciled  first  to  thy  brother,  and  then 
come  and  offer  thy  gift,"  Matt.  v.  23,  24.  Love  must  flow, 
and  have  a  free  course  between  thy  brother  and  thee,  or  it 
can  have  none  between  God  and  thee.  And  if  it  were 
possible,  how  monstrous  would  it  be,  if  in  a  man's  natural 
body  all  the  nutriment  should  be  drawn  to  one  side ! 
Would  any  one  think  fit  to  feed  and  cherish  but  one  side  of 
himself!  Especially,  would  the  new  creature  cherish  only 
a  love  to  God,  and  at  the  same  time  famish  what  may  be 
called  the  other  side,  a  love  to  his  brother'?  He  aUemp's 
a  thing  impossible  to  be  done  ;  and  it  were  extremely  mon- 
strousif  it  could  be  done,  or  should  ever  take  place. 

Thus  far  you  see  then,  that  by  an  inseparable  connex- 
ion which  there  is,  in  these  four  respects,  between  love  K 
God  and  love  to  our  brother,  it  must  needs  be  an  absurd 
pretence  that  men  make  of  love  to  God,  who  exercise  not 
love  to  their  brother  also. 

2.  I  proceed  to  speak  briefly  (and  so  shall  shut  up  for 
the  present)  to  a  further  consideration,  whence  the  absurd- 
ity of  such  a  pretence  ariseth;  which  is  drawn  from  the 
greater  difficulty  of  loving  God  whom  we  have  not  seen, 
than  our  brother  whom  we  have  seen.  It  must  needs  be 
an  absurd  thing  for  a  man  to  pretend  that  he  hath  mastered 
the  greater  difficulty,  who  hath  not  overcome  the  less. 
Which  you  see  is  the  plain  and  full  sense  and  meaning 
of  the  apostle's  reasoning  here. 

But  here  it  may  perhaps  be  said,  that  "  These  two  con- 
siderations do  seem  to  contradict  one  another,  or  that  the 
latter  is  repugnant  to  the  former.  For  if  love  to  God  and 
to  our  brother  be  .so  connected  as  hath  been  shown,  then 
how  can  it  be  that  love  to  our  brother  should  be  less  diffi- 
cult than  love  to  God  1  Yea  and  if  there  be  such  a  con- 
nexion, as  it  appears  there  is,  it  may  rather  be  said  that 
love  to  our  brother  seems  more  difficult :  for  we  can  never 
truly  love  him,  till  we  have  first  been  brought  to  love  God ; 
and  so  we  love  our  brother  secondarily,  that  is,  upon  his 
•  Preached  November  29th,  1676. 


account  and  for  his  sake."  For  the  clearing  of  this  I  shall 
briefly  say  tvvo  or  three  things  to  you. 

(1.)  That  when  we  say,  love  to  God  is  more  difficult 
than  love  to  our  brother,  we  speak  not  (as  formerly  you 
may  have  taken  notice)  of  implanting  the  principle  of  this 
love ;  but  we  speak  of  the  exercise  of  it.  It  is  God  that 
implants  the  principle,  and  all  things  are  equally  easy  to 
him  ;  but  it  is  we  that  are  to  exercise  it. 

(2.)  Whereas  we  cannot  exercise  it  neither  without  his 
concurrence,  we  are  to  consider  that  concurrence  of  his 
with  reference  not  to  his  absolute,  but  to  his  ordinary 
power.  Not,  I  say,  according  to  the  extraordinary,  but  the 
ordinary  workings  of  the  power  of  God.  And  though  it 
be  true,  that  according  to  the  extraordinary  working  of  his 
power  he  can  make  it  equally  facile  to  love  himself  and 
any  creature  inwhich  his  image  shines,  and  more  facile  or 
easy  many  times ;  yet  according  to  his  ordinary  working, 
his  people  find  by  their  own  sad  experience,  that  they  have 
more  to  do  in  getting  their  hearts  to  act  that  way,  than  to- 
wards the  creature,  according  to  that  degree  of  divine 
goodness  which  they  can  take  notice  of  But  though  this 
be  clear  enough,  yet  we  answer  further, 

(3.)  There  are  many  persons,  who  in  some  degree  love 
Christians  and  good  men  upon  lower  and  less  sufficient 
motives  :  and  not  upon  the  account  of  what  peculiarly  re- 
spects godly  men  as  such.  And  we  are  principally  to  un- 
derstand the  apostle  as  speaking  to  such  persons,  as  pre- 
tended to  love  their  brethren,  profe.ssed  Christians,  upon 
these  lower  motives.  As  if  he  had  said,  "  You  are  not  yet 
arrived  so  far  as  to  love  your  brother  upon  motives  sufli- 
cient  to  establish  your  love,  Ihough  you  see  him  as  one, 
with  whom  you  have  sensible  converse.  Are  you  then  got 
so  high  as  to  love  God  1  Is  it  a  credible  thing  you  should 
be  able  to  love  an  unseen  God  1"  So  that  the  pretence  car- 
ries the  same  absurdity  with  it,  as  if  one  should  pretend 
this  or  that  more  difficult  thing  to  be  easy  and  facile,  when 
many  things  that  are  unspeakably  more  easy  he  cannot  do 
or  effect.  As  if  a  man  should  pretend  it  easy  to  fly  to  the 
stars,  who  cannot  walk  upright  on  his  feet.  Or  as  if  an- 
other were  vaunting  to  be  able  to  outface  the  sun,  whose 
eyes  are  perpetually  dazzled  with  the  light  of  a  candle.  A 
likely  thing  you  should  love  God,  whom  you  have  not  seen ; 
who  cannot  so  much  as  love  your  brother,  whom  you  have 
seen,  but  upon  the  lowest  motives !  Wherefore  these  things 
have  a  connexion,  and  it  appears  from  these  considerations, 
that  true  love  to  our  brother  must  be  inseparable  from  the 
love  of  God.  And  so  we  have  sufficiently  seen  the  false- 
hood and  absurdity  of  such  a  pretence  as  this  is. 

The  Use  of  all  remains  ;  and  for  the  present  it  concerns 
us  to  bethink  ourselves  and  reflect,  that  whereas  all  of  us 
profess  and  pretend  to  love  God,  (I  presume  there  are  none 
here  but  will  avow  themselves  to  be  lovers  of  God,  for  to 
profess  any  religion  is  virtually  to  profess  love  to  God ;  I 
say,  we  are  concerned  to  bethink,)  whether  our  want  of 
love  to  our  brother  carries  not  in  it  a  conviction  of  the 
falsehood  of  that  pretence.  The  languishing  of  this  love 
shows  a  deficiency  of  the  exercise  of  that  noble  principle 
of  love  to  God.  Love  to  God  cannot  be  fervent,  when 
love  to  Christians  is  so  cool  and  feeble.  And  we  have  not 
only  reason  to  complain  that  love  is  cold,  but  that  envy 
and  hatred  are  flagrant  and  burning  hot.  So  far  from 
loving  one  another  are  Christians  now-a-days,  that  they 
cannot  endure  one  another,  nor  tell  how  to  live  by  one 
another ! 


SERMON  XV.' 


The  truth  which  we  have  in  hand  from  these  words,  I 
mean  the  last  of  those  which  have  been  proposed  from 
them,  is  to  this  purpose  ;  That  their  pretence  to  the  love 
of  God  is  both  false  and  absurd,  who  join  not  therewith 
love  to  their  brother.    And  here, 

I.  We  have  already  shown,  in  speaking  to  this  propo- 
sition, how  we  are  to  understand  love  to  our  brother  ;  with 
what  latitude,  and  with  what  limitations. 


Serm.  XV. 


ON  THE  LOVE  OP  GOD  AKD  OUR  BROTHER. 


691 


II.  We  have  shown  you  whence  it  is  that  some  may 
pretend  to  love  God,  who  do  not  love  their  brother. 
And, 

III.  We  have  shown  both  the  falsehood  and  absurdity 
of  such  a  pretence:  the  former  from  plain  words  of  Scrip- 
ture :  and  the  latter  from  such  considerations,  as  do  plain- 
ly demonstrate  it  to  be  a  most  unreasonable  pretence,  and 
therefore  such  as  carries  the  most  manifest  absurdity  with 
if 

The  Use  doth  yet  remain.  And  that  which  I  more  prin- 
cipally intend  is  to  put  you  upon  reflection  :  to  engage  you 
to  reflect  upon  yourselves,  and  the  common  practice,  but 
more  especially  upon  your  own;  to  consider  how  dis- 
agreeable it  is  to  that  love,  which  we  owe  to  our  brother ; 
that  so  we  may  lament  the  great  miscarriage  that  is  to  be 
seen  in  the  common  practice  of  the  world,  and  reform  it 
in  ourselves. 

And  consider  as  to  both,  since  we  all  of  us  profess  love 
to  God,  (as  all  implicitly  do  who  profess  any  thing  of  re- 
ligion, of  which  love  to  Grod  is  tne  very  life  and  soul,) 
whether  want  of  love  to  our  brother  doth  not  too  generally 
carry  with  it  a  plain  confutation  of  that  profession.  And 
that  I  may  the  more  distinctly  pursue  this  use,  and  more 
comprehensively,  as  to  the  cases  and  persons  concerned,  I 
shall,  according  to  the  double  notion  of  the  duty  in  the 
text,  take  notice  how  little  love  there  is  to  be  seen  towards 
men  as  men,  or  towards  Christians  as  Christians. 

J^irst,  Towards  men  as  men:  whom  we  may  consider 
either  universally,  that  is  all  men  in  general;  or  indefi- 
nitely, that  is,  any  man  in  particular  with  whom  we  have 
to  do,  or  have  occasion  to  couverse  withal. 

I.  How  little  love  is  there  to  be  seen  towards  men  uni- 
versally considered  !  To  love  men  as  men,  is  to  love  them 
upon  a  universal  reason,  that  extendeth  or  should  make 
our  love  extend  unto  all  men.  As  you  know  all  the  com- 
mandments of  the  second  table  are  all  founded  in  love,  re- 
solved into  that  duly,  and  gathered  up  into  that  one  sum. 
And  we  find  that  this  or  that  particular  command  being 
reduced  thither,  doth  oblige  us  to  duty  even  to  men  as 
men,  and  that  upon  a  universal  reason  common  to  all 
men.  As  we  instanced  before  in  that  one  negative  precept, 
"  Thou  shalt  not  kill,"  enforced  by  that  universal  reason, 
"For  in  the  image  of  God  made  he  man."  The  obligation 
of  this  in  reference  to  the  object,  extends  as  far  even  as 
that  natural  image  of  God  does;  which,  as  an  ancient 
speaks,  "  every  man  bears  whether  he  will  or  no,  and  can 
no  more  part  with  it  than  with  himself."  It  is  indeed  his 
very  nature.  But  how  little  of  such  love  is  there  to  be 
found  among  us !  How  few  true  lovers  are  there  even  of 
their  own  species,  who  have  a  real  and  fervent  aflection 
(such  as  the  object  cjaims  and  challenges)  for  such  as  par- 
lake  of  the  human- nature  with  themselves  !  For  I  pray 
consider, 

1.  How  little  is  our  resentment  of  the  common  calami- 
ties of  the  world,  whether  in  reference  to  their  eternal  or 
temporal  concernments !  How  few  regret  it,  or  lake  it 
deeply  to  heart,  that  men  are  so  generally  without  God  in 
the  world,  and  without  Christ !  That  the  knowledge  is  so 
imperfect  among  men  of  their  own  original,  and  of  the  end 
of  their  being ;  of  him  who  made  them,  and  what  they 
were  made  for :  That  the  knowledge  of  a  Redeemer  (the 
sweet  savour  of  which  the  apostle  tells  us  it  was  so  much 
his  ambition  to  have  manifested  in  every  place,  2  Cor.  ii. 
14.)  is  yet  so  Utile  among  men  !  Who  regrets  or  lays  it  to 
heart,  that  the  world  is  so  filled  with  violence,  barbarism, 
and  blood  1  that  a  deluge  and  mundation  of  misery  is  with 
sin  spread  over  the  world,  and  transmitted  and  propaga- 
ted from  age  to  age,  and  from  generation  to  generation  1 
When  we  hear  of  wars  and  devastations,  and  garments 
rolled  m  blood  here  and  there,  how  few  are  there  who 
concern  themselves  for  it,  as  long  as  they  are  quiet  and  at 
peace  in  their  own  habitations  !  And  again 

-i.  How  cold  and  faint  are  our  supplications  on  the  be- 
half of  men  so  generally  considered  !  though  we  are  ex- 
pres.sly  directed  by  that  exhortation  of  the  apostle  to  make 
prayer  and  supplication  for  all  men,  1  Tim.  ii.  1.  How 
little  comprehensive  are  our  spirits  to  take  in  the  common 
concerns  of  the  world  with  seriousness  as  the  case  re- 
quires !  How  little  do  we  imitate  the  blessed  God  in  this  ! 
for  a  general  philanthropy,  or  kindness  to  men,  is  even  a 


most  godlike  quality,  and  that  wherein  he  hath  represent- 
ed himself  as  a  pattern  to  us.     And, 

II.  We  may  consider  men  indefinitely,  that  is,  any  with 
whom  we  have  to  do  or  converse  with.  And  though  there 
maybe,  as  there  ought  to  be,  the  inward  workings  of  love 
towards  men  considered  under  that  formal  and  extensive 
notion,  yet  there  may  not  be  so  much  as  the  external  ex- 
pressions and  exercises  of  love  to  men  considered  this 
latter  way.  This  external  exercise  of  love  requires  a  pre- 
sent object,  determined  by  such  circumstances,  and  such 
particular  occurrences  and  occasions,  as  render  it  liable 
to  the  exercise  of  our  love.  So  the  apostle  limits  particu- 
larly our  benefaction ;  "  As  we  have  opportunity  let  us 
do  good  imto  all  men,  but  especially  to  those  who  are  of 
the  household  of  faith,"  Gal.  vi.  10.  "The  poor,"  says 
our  Saviour,  "  ye  have  always  with  you,  but  me  you  have 
not,"  John  xii.  8.  A  present  object  so  circumstanced,  is 
required  for  the  exercise  of  such  love  as  goes  forth  into 
external  acts.  We  cannot  ourselves  actually  do  good  unto 
all.  We  cannot  reach  all,  for  our  sphere  is  not  so  large. 
The  most  we  can  do  in  that  kind  is  by  prayer  to  our  ut- 
most to  engage  a  universal  agent,  who  can  adapt  himself 
to  every  one's  case  and  exigence.  But  within  our  sphere, 
I  say,  and  in  reference  to  those  we  have  to  do  with  and 
where  we  have  opportunity,  how  little  does  there  appear 
of  love  to  men ! 

The  rule  according  to  which  we  are  to  exercise  our  love, 
is  that  royal  law,  as  the  apostle  James  calls  it,  to  love  our 
neighbour  as  ourselves,  James  ii.  8.  Or  as  our  Saviour 
elsewhere  expresses  it,  "Whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  so  lo  them,"  Matt.  vii.  12.  A  rule 
that  hath  been  very  highly  magnified  even  among  some 
of  the  heathen ;  and  the  author  of  it  also,  our  Lord  Jesus 
Christ  himself,  upon  the  account  of  it.  That  is  a  known 
thing  of  the  emperor  Alexander  Severus,  who  caused  it 
to  be  inscribed  up  and  down  in  the  most  noted  places  of 
his  palace ;  and  professed  to  bear  .so  high  an  honour  unto 
Christ,  upon  the  account  of  his  being  the  Author  of  so 
good  a  rule,  as  to  desire  to  have  him  placed  among  the 
other  deities.  This  indeed  was  designed  before,  but  pro- 
vidence ordered  it  so  as  that  it  should  not  be  said  he  came 
into  so  mean  a  copartnership  for  a  Deity. 

And  that  rule  it  is  plain  doth  oblige  us  in  reference  to 
men  indefinitely,  or  to  any  man  whatsoever.  For  we 
would  not  only  wish  that  this  or  that  good  man  should 
deal  well  with  us,  or  regret  he  should  deal  ill,but  that  any 
man  whatsoever  should  do  so.  We  lake  it  ill  to  be  tra- 
duced, detracted,  oppressed  by  any  man.  And  so  we  have 
the  object  of  our  love  in  that  extent  plainly  pointed  out  lo 
us.  Now  we  might  here  show  you,  how  this  royal  law  is 
violatfd:  namely,  by  such  carriages  and  dispositions  as 
are  direStly  repugnant  to  love;  or  else  by  such  a  temper, 
disposition,  and  behaviour,  which  (though  it  doth  not 
carry  in  it  repugnancy  to  love,  but  would  consist  very  well 
with  it)  proceeds  from  other  principles,  and  not  from  a 
genuine  and  pure  principle  of  love.    And  here, 

1.  We  shall  animadvert  upon  some  things  which  are 
more  directly  repugnant  to  this  love.     As, 

(1.)  A  morose  unconversable  frame  and  temper.  When 
men  are  become  unsociable,  and  nobody  knows  how  to 
deal  with  them;  such  sons  of  Belial  (as  was  .said  concern- 
ing Nabal)  ihat  one  knows  not  how  to  speak  to  them. 
Such  as,  although  it  ha.s  been  a  proverb  that  every  man 
hath  two  handles,  have  themselves  never  a  one  that  one 
can  tell  how  to  take  hold  of  them  by.  It  is  impossible  to 
know  how  lo  converse  with  them,  so  as  not  to  give  them 
offence;  always  sour,  captious,  snarling,  supercilious,  and 
tractable  on  no  terms.  And  this  is  a  great  deal  more  odi- 
ous when  religion  is  pretended  for  it ;  and  when  because 
thev  would  be  taken  for  persons  more  strictly  and  severely 
godly,  they  must  needs  therefore  in  their  great  zeal  for 
such  a  reputation  show  themselves  uncivil  and  humour- 
.some.  As  if  religion,  which  beyond  all  things  else  tends 
to  cultivate  meu's  minds  and  manners,  must  quite  destroy 
humanity  out  of  the  world,  and  render  men  incapable  of 
civil  converse. 

If  we  did  but  read  and  consider  such  pas,sages  of  Scrip- 
ture, where  we  are  enjoined  to  be  courteous,  and  kindly 
afltcted  to  men :  or  consider  such  instances  and  examples 
as  Ihat  of  Abraham  t  reating  with  the  sons  of  Heth,  or  that 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  XV. 


of  the  apostle  Paul's  deportment  towards  Felix,  Festus, 
and  Agrippa :  we  should  soon  see  that  much  acquaint- 
ance with  God  is  in  no  way  at  all  inconsistent  with  the 
most  comely,  fair,  and  even  genteel  deportment  onto  men ; 
and  that  there  is  no  inconsistency  at  all  between  religion, 
even  at  the  very  highest  pitch,  and  a  civil  and  ingenuous 
behaviour  to  them  with  whom  we  have  to  do. 

(2.)  We  may  instance  in  what  is  still  worse,  namely,  an 
unmerciful  temper  and  disposition,  andapractice  suitable 
to  it.  There  is  a  heart  that  is  hard  as  a  stone,  which  hath 
no  bowels,  no  compassion,  even  towards  the  most  moving 
objects,  which  do  from  day  to  day  occur.  And  this  the 
apostle  in  this  very  epistle  tells  us  very  plainly  doth  argue 
the  love  of  God  not  to  have  place  in  us.    And  again, 

(3.)  Injustice  or  unrighteousness  is  fitly  reducible  hither 
also  as  a  violation  of  that  royal  law  of  love,  inasmuch  as 
love  ought  to  be  the  principle  of  all  the  duties  of  righteous- 
ness. Else  how  can  the  duties  of  the  second  table  be  ga- 
thered up  in  that  sum,  as  you  heard  before,  of  love  to  our 
neighbour  as  ourselves. 

And  here  comes  in  all  falsehood,  the  violations  of  men's 
■words  and  promises,  so  that  one  does  not  know  whom  to 
trust;  which  is  the  thing  that  directly  tends  to  break  up  all 
human  society.  For  every  thing  of  commerce  between 
man  and  man  depends  upon  human  faith,  as  commerce 
with  God  depends  upon  a  divine  faith.  A  man  that  can- 
not trust  in  God  can  have  no  fellowship  with  him ;  and 
when  there  is  no  such  thing  as  trust  in  men,  there  is  no 
place  for  commerce  between  man  and  man.  For  if  that 
should  be  once  banished  out  of  the  universe,  the  world 
must  disband,  all  human  societies  must  bieak  up;  men 
must  resolve  to  live  as  beasts,  retired  in  cells,  and  caves, 
and  wildernesses. 

All  that  oppression  also,  extortion,  and  fraudulent  com- 
merce that  are  among  men,  belong  to  this  head.  If  men 
did  but  love  others  as  themselves,  or  if  they  would  but  do 
to  others  as  they  would  be  done  unto,  (which  is  the  great 
measure  of  the  exercise  of  love,)  none  of  this  would  be. 

(4.)  We  may  add  as  another  instance,  furious  passions, 
rash  anger,  and  precipitous  choler,  and  the  contentions  and 
strife  which  are  so  frequent,  and  so  hotly  maintained  among 
men.  And  we  may  add  to  these,  fretting  envy,  secret  re- 
pining in  men's  spirits  when  others  are  better,  or  do  better 
than  themselves.  This  is  a  disaffection  of  soul,  which,  as 
some  heathens  have  noted,  speaks  a  direct  quarrel  with 
God  and  a  fighting  with  him.  Because  a  wise  providence 
sees  fit  to  favour  such  and  such  persons,  therefore  we  will 
be  sure  to  be  none  of  their  friends.  And  most  of  all  re- 
pugnant to  this  duty  of  love  are  haired,  malice,  revenge- 
fulness,  a  continual  watching  and  waiting  for  opportuni- 
ties to  do  others  an  ill  turn,  from  whom  we  conceive  our- 
selves to  have  received  one.    And  I  instance. 

Lastly,  in  that  from  whence  almost  all  this  doth  proceed, 
namely,  inordinate  self-love,  which  hath  set  all  the  world 
at  variance.  This  is  what  the  apostle  means  by  lust ;  an 
affectation  of  drawing  all  to  ourselves,  by  an  inordinate 
and  extravagant  affection  to  which  we  indulge  ourselves 
and  our  own  interest,  each  minding  his  own  things.  And 
so,  whereas  we  should  each  of  us  fill  up  the  sphere  we 
converse  in  with  love,  that  so  dwelling  in  love  we  might 
dwell  in  God  who  is  love,  most  men  shrink  their  sphere 
into  one  point.  They  make  them.selves  the  only  object  of 
their  love  ;  all  is  confined  there,  and  terminateth  there. « 

And  therefore,  because  men's  private  interests  do  inter- 
fere and  clash  with  one  another,  hence  it  comes  to  pass 
that  the  world  is  iilled  with  all  those  strifes,  quarrels,  con- 
tentions, wars,  and  blood,  with  which  it  is  afflicted  from 
day  to  day,  and  age  to  age.  Whence  are  all  these  but  from 
lusts'?  and  what  are  those  lusts  all  gathered  up  into  one, 
but  inordinate  self-love,  that  knows  no  regulation,  and  will 
be  confined  by  no  just  measures  f  It  is  a  most  apt  and 
elegant  expression  of  the  Roman  Emperor  Marcus  Anto- 


a  There  ii 
scrilie  verbatim  from  ( 
piibtished. 


incongruity,  of  thisBelf- 


up  out  of  nothine  into  somethmg Tut  the  other  day,  now  to  set  up  for  itself 


ninds  to  this  purpose,  who  says,  "  Such  an  inordinate  self- 
love  is  like  an  ulcer,  or  imposthumated  part,  that  draweth 
all  to  itself,  and  starveth  the  body  to  which  it  belongs." 
But  there  may  be  also, 

2.  A  violation  of  this  royal  law  of  love  to  others,  not 
only  where  things  directly  repugnant  to  it  are  indulged, 
but  also  where  there  are  external  carriages  which  would 
well  comport  with  it,  while  they  proceed  not  from  a  prin- 
ciple of  love  to  one  another,  as  the  root  and  fountain  of 
them.  As  in  the  opening  of  the  doctrine  we  observed  to 
you,  that  so  way  wardly  are  the  spirits  of  men  affected,  that 
sometimes  they  will  make  the  principle  exclude  the  exter- 
nal acts  and  expressions,  and  sometimes  the  contrary.  Men 
may  carry  it  fairly  and  without  exceptionableness  to  others, 
but  it  proceeds  not  from  the  principle  of  love,  but  some 
other  principle. 

As  for  instance,  with  respect  to  acts  of  charity,  some 
express  their  compassion  to  those  who  are  in  distress,  by 
relieving  them  in  their  exigencies ;  but  it  is  out  of  vain- 
glory, and  to  procure  themselves  a  name.  They  sound  a 
trumpet  before  them,  and  proclaim  that  they  give  alms,  as 
our  Saviour  speaks  of  the  Pharisees.  So  a  man  will  be  just 
and  square  in  his  dealings,  but  it  proceeds  not  from  love 
to  his  neighbour,  such  as  we  owe  to  ourselves,  but  only 
from  prudence ;  for  if  they  do  not  carry  it  fair,  they  shall 
undo  themselves  as  to  their  name  and  commerce  in  the 
world.  Or  it  may  proceed  from  fear  ;  "  I  will  not  wrong 
or  injure  such  a  one  for  fear  he  should  right  himself  upon 
me,  and  prove  too  hard  for  me  at  the  long  run."  It  may 
also  proceed  from  deceit,  and  a  treacherous  disposition. 
They  will  carry  it  with  all  kindness  to  such  till  they  can 
have  an  opportunity  as  it  were  to  smite  them  under  the 
fifth  rib,  as  Joab  did  Abner,  while  he  spoke  to  him  peace- 
ably, 2  Sam.  iii.  27. 

These  are  manifest  violations  of  this  great  and  royal 
law ;  that  is,  they  may  be  manifest  to  the  persons  them- 
selves who  are  guilty,  if  they  would  but  allow  themselves 
the  liberty  to  reflect,  and  take  a  view  of  the  temper  of 
their  own  spirits.  In  the  exercise  of  this  kind  of  love, 
dyiiTTij  arumiKpirot,  an  unhypocrilical  love  is  required,  love 
without  dissimulation,  Rom.  xii.  9. 

Now  concerning  all  these  things  many  are  apt  to  think 
them  but  little  matters.  "  They  are  but  oflences  against 
men,  say  they,  such  as  ourselves."  Conscience  as  to  these 
is  little  sensible  or  smitten  in  most  men,  because  it  is  stu- 
pid, and  cannot  feel  by  reflections  of  this  kind.  But  indeed 
these  are  very  far  from  being  light  matters  in  themselves. 
They  are  things  of  dreadful  import,  if  we  consider  what 
it  is  they  argue  or  prove ;  that  is,  they  argue  little  or  no 
love  to  an  unseen  God.  For  thither  it  is  that  the  apostle's 
argumentation  directs  us  to  run  up  the  business.  If  it  ap- 
pear by  these  instances  that  there  is  no  love  to  our  brother 
whom  we  have  seen;  how  can  there  be  any  love  to  God 
whom  we  have  not  seeni  These  things  argue  the  little 
respect  men  bear  to  an  invisible  God,  to  an  unseen  Ruler 
and  Lord.  They  argue  how  low  the  interest  of  the  bless- 
ed God  is  among  men,  how  little  his  authority  and  law 
do  signify  with  them,  and  that  men  are  sunk  into  a  deep 
oblivion  of  him  that  made  them. 

These  miscarriages,  where  they  are  more  common,  pre- 
vailing, and  customary  with  men,  are  all  rooted  in  atheism. 
Where  there  is  but  little  respect  to  the  duty  between  mem 
and  man,  it  is  an  argument  there  is  a  much  less  respect  to 
that  which  we  owe  to  the  unseen  God,  the  Lord  both  of 
them  and  us.  It  argueth,  that  when  he  hath  settled  an  or- 
der in  this  world  among  his  creatures,  designed  and  ap- 
pointed such  a  thing  as  human  society,  and  directed  that 
human  love  should  be  the  common  bond  of  that  society; 
it  argues,  I  say,  a  great  want  of  respect  unto  God  that  men 
should  make  a  rupture  of  that  sacred  bond,  and  so  at  once 
break  themselves  off  from  one  another  and  from  him. 

This  is  a  matter  of  dreadful  consequence  if  we  do  but 


whose  wants  and  cravings  continually  mieht  convince  one,  tliat  i       

can  be  alone.  How  does  it  hug.  and  cleave,  und  cling  to  a  sojourning  soul  for 
a  merely  borrowed  life !  feeling  itself  going  when  the  soul  is  going.  Is  this  a  fit 
tiling  to  subsist  alone ;  by  itself  and  of  itself?"  And  so  the  author  goes  on  to 
sljow,  that  "  lo  set  up  for  ourselves  as  if  we  were  bom  for  ourselves  alone,  or 
as  if  we  owed  notiiing  to  our  brother,  nor  had  any  dependence  upon  God,  cuta 
us  otTfrom  him,  and  forfeits  all  interest  in  his  common  care." 


Serm.  XVI. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


693 


run  it  up  to  its  original,  and  lay  the  stress  and  the  weight 
of  the  matter  where  it  ought  to  lie.  As  was  said  of  a  cer- 
tain country,  "  The  fear  of  God  is  not  in  this  place,"  (Gen. 
XX.  11.)  where  it  was  apprehended  there  was  a  danger  of 
suffering  violence  in  reference  to  property;  so  it  may 
equally  be  said,  there  is  no  love  of  God  in  that  place  ;  that 
is,  in  that  heart  and  soul  where  so  many  manifest  viola- 
tions are  continually  offered  (habitually  and  without  re- 
gret) unto  a  law  upon  which  he  lays  such  weight ;  a  law 
which  God  has  made  so  fundamental,  and  built  the  frame 
of  so  great  a  part  of  all  our  other  duty  upon  it. 

And  it  may  be  now  upon  all  this,  some  will  be  ready  to 
say;  "  Truly  it  is  a  very  sad  thing  there  should  be  so  little 
love  among'men  as  such,  and  highly  reasonable  it  is  that 
such  love  should  obtain  more  than  it  does."  But  they 
withal  think  it  very  reasonable  that  they  should  be  dis- 
pensed with,  especially  in  two  cases;  that  is,  where  men 
are  very  wicked,  or  where  they  are  enemies  to  them.  In 
the  former  case  they  would  be  dispensed  with  upon  the 
account  of  their  pretended  respect  to  God,  who  is  injured 
by  men's  wickedness  ;  and  they  would  fain  be  excused  in 
the  latter  case,  upon  a  real  but  very  undue  respect  to  them- 
selves, whom  they  apprehend  to  be  injured  by  such  and 
such  persons. 

Therefore  I  would  say  somewhat  more  particularly  (be- 
fore I  leave  this  head  of  love  to  men  as  men)  to  these  two 
cases ;  that  is,  to  evince  to  you  how  great  iniquity  it  is 
that  such  limitations  should  be  admitted  of  as  these  ; 
namely,  that  we  would  extend  our  love  to  men  in  general, 
except  the  more  wicked  sort  of  men,  and  also  such  as  are 
particular  enemies  to  ourselves. 

I.  As  to  the  former,  the  pretence  is  more  plausible  ;  they 
cannot  apprehend  how  they  should  be  bound  to  love  a 
wicked  man.  And  yet  I  shall  show  you  briefly  what  ex- 
ercise love  ought  to  have  in  that  case,  and  upon  what  con- 
siderations ;  what  place  there  is,  and  what  room,  for  love 
to  those  who  are  profligately  wicked,  whom  we  are  thus 
urged  to  love. 

1.  It  is  plain,  negatively,  that  we  ought  not  to  love  a 
man  the  better  because  he  is  a  wicked  man,  and  yet  it  is 
plain  that  most  men  do  so.  It  is  as  ill  to  love  a  wicked 
man  for  his  iniquity,  as  to  hate  a  good  man  for  his  good- 
ness; as  Cain  did  his  brother  Abel,  which  is  noted  also  in 
this  epistle.  For  there  are  persons,  "who  (knowing  the 
judgment  of  God  that  they  which  commit  such  things  are 
worthy  of  death)  not  only  do  the  same,  but  have  pleasure 
in  them  that  do  them,"  Rom.  i.  3"2.  But  this  is  very  re- 
mote from  the  temper  of  a  gracious  spirit.  The  Psalmist 
makes  his  solemn  appeal  to  God  concerning  this  case ; 
"  Do  not  I  hate  them  that  hate  thee,  0  Lord  1  I  hate  them 
with  a  perfect  hatred.  I  count  them  mine  enemies,"  Ps. 
cxxxix.  21,  2iJ.  That  is,  barely  considered  as  wicked,  or 
upon  the  account  of  their  wickedness  and  enmity  to  God  ; 
which  is  the  thing  upon  which  this  professed,  avowed 
hatred  is  founded.     But  notwithstanding, 

2.  There  is  room  still  for  the  exercise  of  love  to  such 
persons  several  ways.    As, 

(1.)  Love  ought  to  be  exercised  in  assuaging  and  re- 
pressing of  undue  and  inordinate  pa.ssions,  which  are  apt 
to  tumultuate,  even  in  reference  to  cases  of  that  nature. 
A  fretting  corroding  spirit,  when  we  find  wickedness  and 
a  prosperous  state  in  conjunction,  is  most  expressly  for- 
bidden. "Fret  not  thyself  because  of  him  who  prosper- 
eth  in'  his  way,  because  of  the  man  who  bringeth  wicked 
devices  to  pa,ss,"  Ps.  xxxvii.  7.  And  again,  "  Let  not 
thine  heart  envy  sinners,  but  be  thou  in  the  fear  of  the 
Lord  all  the  day  long,"  Prov.  xxiii.  17.  The  daily  and 
assiduous  fear  of  God  will  be  a  check  able  to  restrain  such 
an  ebullition  of  spirit  where  it  doth  prei'ail. 

In  like  manner  a  vindictive  temper  of  spirit  a.stosuch  is 
not  allowed.  .There  are  those,  many  times,  who  cannot 
have  patience  till  providence  has  run  its  course,  when  they 
see  wickedness  prosperously  triumphing  and  lifting  up  the 
head,  but  with  impatient  heat  they  are  presently  for  calling 
down  fire  from  heaven  to  destroy  such.  As  it  was  with 
those  over-zealous  disciples  of  our  Lord,  when  entertain- 
ment and  lodging  were  refused  by  the  Samaritans.  But 
see  how  our  Saviour  resents  it,  who  rebuked  and  said  unto 
them,  "Ye  know  not  what  manner  of  spirit  ye  are  of," 
,  „    •  Preached  Decemtier  6th,  1676. 


Luke  i.t.  55.  There  ought  to  be  the  exercise  of  love  tc 
the  mitigation  and  depression  of  the  inordinate  working."! 
of  the  heart  in  such  cases.     And  also, 

(2.)  In  .serious  and  affectionate  compassion,  from  the 
consideration  of  the  tendency  of  their  course,  and  of  what 
these  poor  wretches  are  doing  against  themselves.  The 
same  compassion,  I  say,  that  we  would  have  towards  a 
distracted  man,  who  we  fear  every  moment  will  suffer  by 
his  own  violent  hands;  and  of  whom  we  apprehend  ex- 
treme peril,  if  he  should  be  left  a  quarter  of  an  hour  to 
him.self  These  are  persons  that  are  likely  to  undo  them- 
selves, and  in  danger  finally  of  piercing  their  own  souls 
as  they  are  wounding  them  every  moment.  The  true 
spirit  of  Christian  love  to  men  as  men,  considered  as  never 
so  wicked,  ought  to  be  exercised  towards  these  persons 
upon  that  account,  and  because  they  are  so.  We  reckon 
it  as  a  very  unnatural  inhuman  thing  not  to  have  great 
motions  oi'  pity  and  compassion,  upon  the  hearing  of 
towns,  villages,  and  cities,  in  which  pestilential  diseases 
are  raging,  and  tumbling  thousands  daily  into  the  dust. 
But  how  much  more  dreadful  is  this  case  !  and  therefore 
how  much  more  pitiful,  compassionate  love  doth  it  require 
and  challenge!     And  again, 

(3.)  Love  should  have  its  exercise  in  offering  up  very 
earnest  prayers  for  them.  It  is  a  very  sad  casewhen  the 
hearts  and  consciences  of  too  many  may  witness  and  tes- 
tify, that  they  could  tell  how  to  rage  against  such  persons 
as  they  have  observed  to  be  wicked,  and  find  their  hearts 
ready  to  storm  at  them  ;  but  never  can  find,  from  time  to 
time,  an  occasion  to  put  up  a  prayer  to  God  for  them,  who 
have  no  disposition  themselves  to  seek  for  mercy  to  their 
poor  souls.    And, 

(4.)  In  prudent  and  kind  admonitions  too,  and  rebukes, 
when  providence  administers  the  occasion  ;  which  is  to  be 
judged  of  by  more  rules  and  circumstances  than  our  pre- 
sent design  will  suffer  us  to  mention.  But  besides  what 
hath  been  said,  as  to  the  particulars  in  which  this  love  is 
to  be  exercised  in  such  cases,  the  considerations  to  move 
us  to  the  exercise  of  it  are  manifold.     As  for  instance. 

We  ought  to  consider  that  such  have  human  nature  and 
reasonable  immortal  spirits,  capable  of  service  to  God  as 
much  as  ourselves,  and  also  of  being  in  God  as  well  as 
we  are.  And  wh.at!  is  there  no  place  for  love  to  them, 
who  are  bone  of  our  bone,  and  flesh  of  our  flesh,  and 
even  of  the  same  reasonable  nature  with  ourselves  ■? 

We  should  also  consider  that  we  have  a  corrupt  nature 
as  well  as  they  have,  even  the  same  corrupt  nature.  And 
if  it  has  not  broke  forth  into  as  ill  practices,  we  owe  it  not 
to  ourselves  but  to  that  mercy  which  distinguisheth  per- 
sons, and  doth  exercise  itself  as  it  will.  And  it  may  be 
even  as  to  practice  too,  such  we  have  been  in  times  past, 
as  the  apostle  speaks  of  some  of  the  Corinthian  Chris- 
tians, 1  Cor.  vi.  11.  Therefore  the  wickedness  of  such  is 
separable  from  their  nature,  otherwise  if  we  think  the 
ca.se  better  with  us,  how  came  it  separable  from  ours  ? 

Finally,  Let  it  be  considered,  that  God  expresses  a  com- 
mon love  and  kindness  and  indulgence  to  such.  He  does 
good  to  the  evil  and  the  unthankful,  to  the  just  and  the 
unjust ;  and  makes  his  sun  to  shine,  and  his  rain  to  fall, 
upon  the  one  and  the  other.  Matt.  v.  45.  Yea  and  his  par- 
ticular love  hath  fallen  upon  many  such,  and  doth  mostly 
fall  upon  such,  where  it  does  fall.  For  herein  "God 
commendelh  his  love  toward  us,  in  that  while  we  were 
yet  sinners  Christ  died  for  us,"  Rom.  v.  8.  If  God  did 
not  know  how  to  love  sinners,  not  indeed  for  their  wick- 
edness, but  notwithstanding  it;  where  were  we,  and  what 
would  have  become  of  us ! 


SERMON  XVI.* 

We  have  already  shown  from  these  words,  that  their 
pretence  to  the  love  of  God  is  both  false  and  absurd,  who 
do  not  join  with  it  love  to  their  brother.  And  by  way  of 
use  or  application  we  have  animadverted  upon  the  common 
temper  and  frame,  so  very  unsuitable  to  what  this  scrip- 


694 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  XVI. 


ture  plainly  requires  and  calls  lor  ;  namely,  the  little  love 
that  appears  among  christians  in  our  days.  And  after  we 
had  pre.ssed  and  recommended  love  to  men  imiversally 
considered,  and  shown  also  that  we  are  obliged  in  our 
carriage  and  practice  to  show  our  love  to  men  considered 
indefinitely,  that  is,  every  one  with  whom  we  have  any- 
thing to  do ;  it  was  observed,  that  some  would  fain  in- 
dulge themselves  in  the  neglect  of  this  duty,  and  par- 
ticularly in  two  cases  think  that  they  may  challenge  a 
dispensation.  We  therefore  proposed  to  consider  them 
severally. 

I.  The  case  of  those  who  think  themselves  to  be  under 
no  obligation  to  love  wicked  men,  especially  such  as  are 
persons  of  profligate  wickedness.  In  speaking  to  which 
we  have  briefly  shown  what  sort  of  exercise  love  ought 
to  have  in  this  case.     The 

II.  Case  is  that  of  those  who  think  they  may  be  dis- 
pensed with  or  excused  from  loving  those  that  are  their 
enemies,  which  we  now  proceed  to  consider.  In  the 
former  case,  as  we  have  observed,  persons  are  prone  to 
think  they  may  be  dispensed  with  out  of  respect  to  God, 
or  on  his  account ;  in  the  latter  case,  out  of  respect  to 
themselves.  A  great  piece  of  hardship  many  think  it  to 
be  compelled  to  love  them  who  they  know  are  no  friends 
of  theirs,  but  are  continually  contriving  mischievous  de- 
signs against  them.  What  room  or  place  can  there  be  for 
the  exercise  of  love  in  such  a  case,  we  shall  here  briefly 
show  you,  and  then  upon  what  considerations  it  ought  to 
be  vigorously  exercised.  On  the  former  of  these  I  shall 
not  insist  very  largely. 

1.  There  ought  to  be  the  exercise  of  love,  even  to  ene- 
mies, in  calming  and  subduing  whatever  is  contrary  there- 
unto in  ourselves.  All  opposite  passions,  and  the  workings 
of  them,  must  be  restrained  ;  every  thing  of  anger,  wrath, 
malignity,  bitterness  of  spirit,  revenge  or  vindictiveness 
more  especially.  Thus  ought  love  to  be  exercised  in  the 
maintaining  of  a  calm  in  our  own  minds  and  hearts,  that 
there  may  be  no  tumultuations  of  any  undue  or  forbidden 
passion  upon  any  such  account.    Yea  and  again, 

2.  There  ought  to  be  love  exercised  in  a  more  positive 
way,  in  forgiving  or  pa-ssing  by  whatever  trespasses  are 
done  against  us,  as  we  expect  to  be  forgiven  ourselves. 
Love  ought  to  be  exercised  to  such  even  in  doing  them 
good;  which  is  yet  more  positive.  "  Do  good,"  says  our 
Saviour,  "to  them  that  hate  you,  and  pfay  for  them  that 
riespitefully  use  you,"  Matt.  v.  44.  We  should  do  them 
what  good  we  can  ourselves,  and  pray  for  them  that  they 
may  have  that  good  which  we  cannot  procure  for  them. 
The  order  and  gradation  of  this  precept  is  very  observ- 
able. We  are  first  in  general  enjoined  to  love  our  enemies, 
to  bless  them  that  curse  us  ;  and  then  we  are  enjoined  to 
do  them  good,  and  lo  pray  for  them.  As  if  our  Lord  had 
said,  "  First  do  all  the  good  you  can  to  them  yourselves  ; 
but  when  you  are  gone  as  far  as  you  can,  then  engage  and 
set  on  work  an  alrnighty  agent  by  prayer.  Pray  that  God 
would  do  them  good  when  you  can  do  them  none." 

We  should  lake  heed  of  looking  on  this  as  a  Platonicai 
chimoera  ;  as  a  thing  that  can  only  have  place  in  the  ima- 
ginalion,  or  as  a  matter  altogether  impraclicable.  Christ 
has  enjoined  us  no  impracticable  things.  And  there  have 
been  great  examples  in  the  world,  that  of  his  own  and 
others,  who  have  been  so  influenced  by  the  grace  of  God 
as  lo  give  demonstration  that  this  was  no  impracticable 
matter.  And  have  we  never  heard  of  any  that  have  ren- 
dered themselves  remarkable  on  this  account  1  of  those  of 
whom  it  hath  been  said,  "  No  man  could  take  a  readier 
course  to  make  such  a  one  his  friend,  than  bv  doing  him 
an  injury  1"  I  believe  .some  of  us  have  heard  of  such  in- 
stances even  in  these  lower  dregs  of  time.  This  we  should 
then  fix  with  ourselves  as  our  resolution.  "  Doth  any  man 
make  it  his  business  and  design  to  trouble  and  molest  me  ? 
Is  he  from  time  to  time  seeking  occasions  to  vex  me  1  The 
next  opportunitv  that  occurs  to  me  of  doing  that  man  a 
good  turn,  I  will  be  sure  to  lay  hold  upon  it.  I  will  be 
even  with  him  that  way.  If  I  can  do  him  good,  I  will. 
This  I  would  fix  upon  my  heart  as  a  law." 

I  will  now  proceed  to  give  you  some  considerations  that 
evince  to  us  the  reasonableness  of  such  an  exercise  of 
love  to  our  enemies ;  to  such  as  bear  us  ill  will,  and  art 
ready  to  do  us  an  ill  turn.     As, 


1.  Consider  it  is  the  law  and  glory  of  Christianity  to  do 
so.  That  it  is  the  Christian  law  is  plain,  and  you  have 
heard  it  already.  You  see  how  in  the  sermon  on  the 
mount,  our  Saviour  reflects  upon  that  mean,  sordid,  nar- 
row principle  of  the  Jews,  which  mostly  in  those  limes 
did  possess  and  steer  that  people.  "You  have  heard  that 
it  hath  been  said.  Thou  shaltlove  thy  neighbour  and  hate 
thine  enemy.  But  I  say  unto  you.  Love  your  enemies," 
&c.  Matt.  V.  43.  He  then  plainly,  as  to  the  matter  of  the 
exercise  of  love,  takes  away  the  distinction  between  neigh- 
bour and  enemy.  Our  Saviour  will  allow  no  such  dis- 
tinction. And  it  is  very  plain,  that  by  neighbour  and  bro- 
ther he  means  the  same  thing  in  that  fifth  chapter  of  St. 
Matthew's  Gospel,  where  expounding  the  sixth  command- 
ment, "  Thou  shall  not  kill,"  (ver.  21.)  according  to  its 
spiritual  sense  and  meaning,  he  makes  the  object  of  that 
law  to  be  our  brother ;  plainly  intending  by  brother  all 
those  whom  it  was  unlawful  to  kill.  "  I  say  unto  you, 
that  whosoever  is  angry  with  his  brother  without  a  cause, 
shall  be  in  danger  of  the  judgment,"  ver.  22.  It  is  plain 
he  means  anger  and  killing  with  respect  to  the  same  ob- 
ject. We  are  therefore  to  love  our  enemies  under  that 
common  notion  of  brother.  This,  I  say  then,  is  most  clear, 
that  our  Lord  Christ  hath  made  this  law  with  respect  to 
enemies.  Love  them,  bless  them,  pray  for  them,  and  do 
good  to  them,  are  his  express  precepts. 

And  it  is  the  particular  glory  of  Christianity,  that  such 
a  constitution  as  this  is,  is  to  be  found  in  it  as  a  law.  This 
must  be  acknowledged  to  be  peculiar  to  Christianity.  "  To 
love  friends,  that  is  common  to  all  men ;  to  love  enemies, 
that  is  proper  to  Christians;"  as  said  an  ancient  in  the 
Christian  church  long  ago.  It  is  true  indeed  such  a  tem- 
per as  this  hath  been  well  spoken  of  among  the  heathen: 
but  a  great  deal  more  praised,  than  practised;  more  ap- 
plauded, than  imitated.  I  remember  one  of  them  says, 
that  "  It  is  to  imitate  God  himself  not  to  hate  any  one  at 
all,  and  more  especially  to  terminate  the  exerci.se  of  our 
most  fervent  and  complacential  love  upon  the  best."  And 
we  have  heard  of  some  who  in  lower  things  have  done 
somewhat  like  this.  As  a  great  man  of  Athens,  when  on 
a  certain  night  one  followed  him  all  along  the  street,  re- 
viling him  and  calling  him  most  injurious  and  contumeli- 
ous names,  as  soon  as  he  came  to  his  own  house,  he  only 
commanded  his  servant  to  light  the  man  home  again.  And 
every  man  must  acknowledge  it  an  amiable  and  lovely 
thing,  when  hut  a  specimen  has  appeared,  though  never 
so  faint,  of  such  a  kind  of  practice. 

But  I  say  it  is  the  peculiar  glory  of  Christianity  to  form 
and  habitnate  the  spirits  of  those  who  are  sincere  unto 
this  temper  ;  that  so  the  in.slances  of  this  nature  may  not 
be  rare,  and  that  love  may  be  exemplified  in  men's  course 
and  behaviour,  according  as  the  occasions  of  human  life 
do  require.  And  who  can  but  reckon  it  a  glory  1  For  is 
not  every  creature  upon  that  account  the  more  excellent 
as  his  spirit  is  more  conformed  unto  God  1  It  is  wiih  this 
enforcement  that  this  law  is  given  by  our  Saviour,  in  the 
verse  immediately  .after  the  precepts  before  mentioned; 
"That  ye  may  be  the  children  of  your  Father  who  is  in 
heaven,  for  he  maketh  his  sun  to  rise  on  the  evil  and  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust," 
Matt.  V.  4.'5.  As  if  he  had  said.  Love  your  enemies,  and 
do  good  to  them  that  use  you  ill,  that  you  may  hold  forth 
a  visible  resemblance  of  God  ;  that  his  image  in  this  kind 
may  appear  and  shine  in  you;  and  that  it  may  thereupon 
be  made  known  to  all  whose  children  you  are,  and  by 
whom  you  are  begotten  ;  that  it  may  be  seen,  that  there  is 
a  nature  truly  divine  conveyed  and  transmitted  into  you, 
and  so  inwrought  into  your  temper  as  demonstrate  you  to 
be  the  children  of  Goil.  Certainly  it  is  the  glory  of  a 
creature  to  resemble  its  Maker  ;  and  by  how  much  the 
more  it  does  .so,  by  so  much  the  more  gloriQus  is  that  crea- 
ture ;  for  what  is' the  glory  or  excellency  found  in  the 
creature,  but  the  reflection  and  impress  of  the  Divine  ex- 
cellency and  glory  1     And  again,  in  the 

2.  Place,  let  it  be  considered,  that  by  this  exercise  of 
love  to  our  enemies  we  make  ourselves  superior  to  them, 
according  to  the  injunction  which  is  laid  upon  us  by  the 
apostle:  "  Be  not  ye  overcome  of  evil,  but  overcome  evil 
with  good,"  Rom.  xii.  21.  The  latter  part  of  the  verse 
we  may  take  notice  of  by  and  by.     All  the  while  that  a 


Serm,  XVI. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


695 


man  cam  continue  and  keep  up  a  spirit  of  kindness,  and 
benignity,  and  goodness  to  his  enemies,  it  is  plain  he  is 
not  overcome  ;  he  is  upon  the  upper  ground,  and  hath  un- 
speakably the  better  of  them.  And  it  is  the  easiest  and 
surest  defeat  of  malice  that  can  be  imagined  or  thought  of 
For  it  is  certain  where  an  ill-minded,  mischievous  person 
doth  bend  and  set  himself  against  such  a  one  as  you,  he 
will  not  only  set  himself  to  hurt  you  but  to  vex  you.  It 
is  not  only  your  hurt  that  he  aims  at,  but  he  would  dis- 
quiet you,  and  put  your  mind  to  torture.  So  then  it  is 
plain,  let  a  man  have  never  so  much  hard  usage  from 
another,  if  there  are  manifest  evidences  that  his  spirit 
sinks  not,  but  rather  that  he  maintains  a  great  spirit  under 
all,  it  retorts  the  vexation  upon  him  who  designed  it,  and 
he  himself  alone  is  vexed  who  aimed  at  that  design 
Therefore  he  still  keeps  the  superiority  in  this  case,  ihe 
temper  of  whose  spirit  remains  within  him  placed,  calm, 
and  undisturbed ;  free  from  any  unmanly,  and  most  of  all 
unchristian,  passions. 

And  it  is  love  which  hath  that  dominion,  that  it  will  not 
let  such  impure  and  unbecoming  things  as  envy,  hatred, 
or  malice,  come  into  that  state,  which  is  all  made  up  of 
goodness,  kindness,  and  love.  The  strength  of  that  gra- 
cious principle,  working  with  its  due  vigour,  expels  and 
keeps  them  from  coming  into  the  soul,  or  making  inroads 
there.  And  all  this  while  there  can  be  no  vex-ition,  no 
disquietude,  in  the  spirit  of  such  a  one.  It  is  fortilied,  and 
so  strengthened  as  to  shut  out  whatever  would  disturb 
and  break  the  peace  within.  And  so  he  that  hath  set  him- 
self against  you  hath  not  his  design,  because  you  are  not 
overcome  by  him. 

And  to  be  sure  whatever  hand  the  devil  hath  in  such 
attempts  he  is  defeated ;  for  he  only  desires  you  should 
sin  against  God,  which  certainly  you  do  when  you  admit 
of  any  breach  of  charity.  He  does  not  care  whether  it  be 
well  or  ill  with  you  in  external  respects,  only  as  it  is  a 
means  to  induce  you  to  commit  sin.  So  that  if  he  stirs 
up  a  quarrel  between  any  one  and  you,  his  design  is  to 
transfer  it  between  God  and  you ;  and  having  put  it  into 
the  heart  of  any  one  to  be  your  enemy,  he  would  fain  ex- 
cite enmity  in  your  heart  against  him,  so  as  to  render  you 
God's  enemy.  This  is  the  design  he  wholly  aims  at.  Now 
he  is  defeated  thereof,  when  your  spirit  remains  conform  to 
the  law  of  God  in  this  case;  and  you  are  not  conscious  of 
any  evil  temper  of  spirit  towart^  them,  who  are,  in  the 
mean  time,  working  you  all  the  michief  that  they  can. 

3.  This  temper  of  spirit  carries  in  it,  and  a  suitable  de- 
portment expresses,  a  holy,  great,  and  generous  independ- 
ency upon  external  things.  For  any  man's  ill  will  to5'ou, 
and  whatsoever  effects  there  can  be  of  it,  are  all  to  you 
external  things.  Such  a  temper  of  spirit  then,  I  say,  shows 
your  independency  upon  all  outward  things,  and  a  supe- 
riority unto  all  external  good  and  evil  :  that  you  do  not 
take  yourself  to  be  greatly  concerned  in  matters  that  are 
so  foreign  to  you  as  such  a  man's  ill  will  or  anv  ill  elfects 
thereof  For  whether  can  they  reach  if  j'ou  do'  not  betray 
yourself,  or  be  false  to  yourself! ."  Fear  not  them  that  can 
kill  the  body  only,  and  after  that  have  no  more  that  they 
can  do,"  Luke  xii.  4.  We  are  addressed  to  there  as  if  we 
were  hardly  to  reckon  the  concernments  of  the  body  any 
part  of  our  own  concerns. 

So  indeed  some  heathens  have  been  wont  magnificently 
to  speak,  reckoning  up  such  things  wherein  good  and  evil 
may  be  said  to  consist;  and  upon  stating  the  notions  of 
the  one  and  the  other,  all  the  good  and  evil  things  of  the 
body  are  cast  out  of  the  account.  "  For,"  says  one,  "do 
you  think  I  take  my  body  to  be  me,  and  this  flesh  to  be 
myself?''  And  so  another,  "  They  can  kill  me,  but  they 
cannot  hurt  me."  So  when  one  was  to  be  beaten  to  death  ! 
with  hammers  and  axes,  he  cried  out,  "  Strike  on  !  thou 
mayest  break  in  pieces  this  vessel  of  Anaxarchus,  but  him 
himself  thou  canst  not  touch."  And  another  discoursing 
upon  that  question.  An  injuria  sit  referenda  7  denies  it  per-  ' 
emptorily,  and  reasons  against  it  most  strongly.  "  A  good  ' 
man,"  says  he,  "is  neither  capable  of  being  affected  with  j 
injury,  nor  of  affecting  any  one  with  it.  Injuries  can  pro-  ' 
perly  have  place  only  among  ill  men,  who  are  upon  that 
account  offenders  and  breakers  of  laws.  But  among  good 
men  there  is  no  one  that  can  do  an  injury  because  he  hath 
that  virtue  that  will  not  let  him;  and  he  cannot  suffer 


injur)' neither,  because  his  virtue  keeps  it  off,  so  as  that  it 
cannot  have  access  to  his  spirit.  It  cannot  invade  or  di.-;- 
turb  his  inward  man.  There  is  nothing  to  be  detracted  or 
taken  from  him  by  such  an  injury.  For  as  to  external 
good  he  doih  not  reckon  it  his,  he  cares  not  for  it,  and  so 
parts  with  it  without  loss." 

Thus  many  of  them  have  talked  at  a  high  rate,  but  it  is 
the  great  concern  of  Christians  that  they  may  feel  in  them- 
selves what  may  answer  the  import  of  such  expressions ; 
and  as  one  said,  "  Live  rather  than  talk  great  things."  And 
certainly  it  is  a  great  thing  when  the  temper  of  a  man's 
spirit  ij5  such,  as  that  in  all  his  course  he  shall  discover  an 
independency  upon  externals;  so  as  to  hold  it  forth  that 
he  is  Utile  concerned  wiih,  or  moved  by  any  kind  of  good 
and  evil  as  can  only  reach  the  outward  man,  which  ends 
with  his  life,  and  will  shortly  be  as  if  it  had  never  been. 

Such  a  temper  of  spirit  as  this  is  will  soon  keep  a  man 
out  of  the  reach  of  this  lower  and  more  troublesome 
sphere.  He  is  above,  liveih  in  anoiher  world,  in  another 
region.  His  mind  and  spirit  are  not  within  the  reach  of 
storms  and  tempests,  hut  above  that  region  which  is  liable 
to  the  stroke  of  such  things ;  and  so  he  continually  keeps 
the  possession  of  his  own  soul.  It  is  a  dominion  over 
himself  a  dominion  in  himself,  the  peace  and  tranquillity 
of  reason  that  such  a  man  enjoys.  Thus  says  our  Saviour, 
"  In  your  patience  possess  ye  your  souls,"  Luke  xxi.  19. 
That  is  a  thing  not  very  remote  and  alien  from  that  temper 
of  spirit  that  we  are  speaking  of  For  what  think  we  pa- 
tience is  "i  It  is  not  a  mere  sturdiness  of  spirit,  a  stoutness 
by  which  we  are  able  to  endure  whatever  comes;  but  it 
is  that  sweet  and  pleasant  tranquillily,  that  repose  of  rest 
and  spirit,  by  which  it  remains  undisiurbed  whatever  evils 
fall  out  to  be  our  lot  in  this  evil  world.  It  is  not  merely 
to  be  able  to  bear,  but  to  bear  well ;  to  bear  becomingly 
and  with  a  composed  and  quiet  temper  of  mind,  which 
admits  no  ill  impression  or  resentments  under  what  it 
happens  to  be  our  lot  to  bear. 

So  it  falls  in  with  love,  and  is  animated  by  it.  Love  is 
the  life  and  soul  of  it.  Patience  towards  him  by  whom  1 
suffer  evil,  is  influenced  by  love  to  him  ;  and  then  that  evil 
n'hich  I  suffer  by  him  signifies  nolhii  g.  And  it  is  by  this 
I  possess  my  own  soul ;  otherwise,  I  am  not  master  of 
myself,  but  am  an  impotent  slave  to  this  or  that  passion, 
raised  and  stirred  up  in  me  by  this  or  that  outward  afflic- 
tion. And  thus  I  betray  myself  to  an  injury,  which  other- 
wise could  not  hurt  or  touch  me.     And  again, 

4  It  is  further  to  be  considered,  that  the  person  that 
maligns  me,  or  suppose  them  to  be  many  that  do  so,  they 
may  yet  have  many  excellencies,  and  on  other  accounts 
may  be  very  worthy  persons.  And  it  would  be  a  useful 
consideration,  to  keep  and  preserve  a  good  temper  of  spirit 
in  us,  and  to  quicken  love  to  its  due  exercise,  if  we  would 
turn  oflour  eye  from  that  one  particular  thing,  the  ill  will 
they  bear  to  us,  and  look  upon  the  many  things  that  are 
good  and  commendable  besides.  And  whatever  real 
goodness  there  is,  that  doth  certainly  challenge  love.  For 
what  !  do  we  think  love  is  to  have  its  exercise  no  where, 
but  where  there  is  perfect  goodness'!  Then  are  we  to  love 
no  creature  at  all. 

What  if  in  that  respect  we  apprehend  such  a  man  to  be 
evil  or  to  do  evil,  who  bears  ill  will  to  us  or  to  our  way, 
and  those  who  bear  our  character  upon  them  ;  yet  may 
they  not  have  very  good  things  in  them  besides  ?  Such 
may  be  sober,  prudent,  learned  persons,  and  useful  men 
in  the  world.  And  what  !  must  all  that  good  be  lost  and 
buried,  only  because  they  have  some  particular  animosity 
and  ill  will  to  us  1  It  is  too  much  to  lake  our  measure  of 
what  is  to  be  loved,  and  what  not,  by  ourselves  and  by 
our  own  interest ;  and  it  would  argue  a  verj-  private  and 
narrow  spirit,  that  we  should  judge  of  what  is  lovely  and 
commendable,  only  by  what  has  reference  to  us.  We  have 
no  reasonable  warrant  to  do  .so. 

And  perhaps  it  is  a  disputable  thing  that  such  and  we 
differ  in;  and  it  is  not  altogether  impossible,  thai  they  may 
be  in  the  right,  and  we  in  the  wrong.  And  it  becomes 
such  persons  as  we  are,  conscious  to  ourselves  of  human 
frailty,  not  tohe  too  confident  that  every  man  is  in  Ihe  wrong 
who  opposeth  himself  unto  us.  At  least,  it  would  become 
the  modesty  of  Christians  to  search  so  much  the  more, 
and  inquire  the  more  diligently  into  the  matter,  that  they  do 


696 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Sekm.  XVI. 


not  a  double  injury  by  being  opposite  to  such  persons 
wrongfully  at  first,  and  then  persevering  in  it ;  and  letting 
an  unworthy,  unsuitable  temper  of  spirit  obtain  thereupon, 
and  take  place  in  them. 

5.  Suppose  we  be  unjustly  maligned  by  certain  persons, 
then  we  have  certainly  God  on  our  side;  and  consequently 
have  a  very  good  cause  if  we  do  not  spoil  it.  If  such  and 
such  bear  us  ill  will,  and  we  on  our  parts  maintain  the  law 
of  love  inviolate,  we  are  well  as  to  the  matter  we  suffer  for, 
and  we  shall  be  tolerably  well  as  to  the  manner  of  sulTering 
too.  Suppose  we  suffer  hard  things  through  their  ill  will, 
this  is  not  so  much,  so  we  do  but  quietly  bear  our  wrong ; 
but  if  we  miscarry  here,  we  perfectly  spoil  a  good  cause. 
Whereas  before  we  were  right  as  to  the  matter,  now  as  to 
the  manner  of  our  suffering  under  any  one's  di.spleasure, 
we  have  involved  ourselves  in  guilt,  and  consequently 
have  done  so  much  to  disoblige  God  from  interesting 
himself  for  us.  And  certainly  then  we  have  done  very  ill 
for  ourselves. 

6.  If  we  do  suffer  the  displeasure  and  ill  will  of  any 
unjustly  with  the  effects  thereof,  and  yet  keep  up  love  in 
our  own  hearts,  those  persons  who  injure  us,  do  first  a 
great  deal  more  injure  God.  Therefore  we  have  all  the 
reason  in  the  world  to  turn  private,  selfish  anger  upon  that 
account,  into  a  resentment  of  the  indignity  and  offence 
done  to  the  common  Ruler  and  Lord  of  all.  And  certainly 
by  how  much  more  the  exercise  of  our  .spirits  worketh  out 
towards  him,  his  interests  and  concernments ;  so  much  the 
less  shall  we  find  ourselves  prejudiced  in  our  own  spirits, 
by  what  does  more  directly  tend  to  us,  and  hath  an  a.spect 
that  way.  We  shall  less  consider  that  he  hath  injured  us, 
and  so  be  less  tempted  to  render  ill  for  ill,  and  hatred  for 
hatred.  He  hath  injured  him  that  made  him  as  well  as 
us,  which  is  a  superior  thing  and  a  greater  crime.  And 
therefore  that  anger  which  turned  the  other  way  before, 
ought  to  turn  against  the  dishonour  that  is  done  thereby  to 
God,  and  into  pity  of  the  offender,  upon  the  account  of  the 
anger  of  God  incurred  thereupon.  And  it  ought  to  be 
considered  further, 

7.  That  if  any  such  do  never  so  unjustly  malign  us,  and 
therein  wrong  us,  they  wrong  themselves  much  more. 
That  would  be  a  great  allay  to  our  passion,  to  consider  they 
slightly  hurt  us,  but  greatly  hurt  themselves.  They  are 
more  injurious  to  them.selves,  than  to  those  they  design 
hurt  unto.  They  do  us  but  some  external  injury,  but  they 
wound  themselves  to  the  heart  and  soul.  Sure  then  there 
ought  to  be  that  love  in  us,  which  should  work  pity  in  us 
upon  that  account.     Nay  further, 

8.  We  ought  10  consider  that  if  thty  have  wronged  us, 
we  have  at  one  time  and  in  one  way  or  other  wronged 
ourselves  worse.  We  have  done  ourselves  more  wrong, 
than  all  the  men  in  the  world  or  the  devils  in  hell  could 
ever  have  affected  against  us,  with  their  combined  powers. 
If  we  have  long  lived  in  this  world  strangers  to  God, 
wandering  from  him  who  is  our  life ;  if  we  have  lived  in 
impenitence,  disobedience,  and  rebellion  to  him,  and 
strangers  to  his  converse;  we  have  then  infinitely  more 
wronged  ourselves,  I  say,  than  men  or  devils  can  possibly 
do.  And  yet  we  can  tell  how  to  love  ourselves  for  all 
that.  Why  then  shall  we  not  know  how  to  love  them 
who  do  us  unspeakably  less  wrong,  and  are  in  no  possi- 
bility of  being  so  prejudical  to  us  as  we  are  to  ourselves  1 
We  can  be  indulgent  to  ourselves,  who  have  done  more 
wrong  and  hurt ;  why  not  to  them  who  have  done  us  less  1 

9.  We  shall  do  ourselves  a  great  deal  more  wrong  than 
it  is  possible  for  them  to  do  us,  if  we  requite  them  with 
ill  will,  and  do  not  maintain  the  law  of  love  inviolate  to 
them.  We  shall  do  ourselves  a  greater  injury  than  they 
can  make  us  suffer,  though  it  were  in  their  power  to  do  as 
much  as  one  creature  can  do  to  another.  For  they  can 
but  hurt  us  externally,  unless  it  be  our  own  fault ;  but  we 
hurt  ourselves  internally,  if  there  be  any  unbecoming  pas- 
sion working  or  raging  within.  And  what  reason  is  there, 
because  one  giveth  me  a  light  scratch,  that  I  must  there- 
fore give  myself  a  mortal  stab "!    And  yet  further  consider, 

10.  That  whatsoever  exercise  our  love  shall  have  in  his 
kind  it  will  rebound  upon  ourselves,  and  turn  to  our  own 
great  advantage.  For,  in  the  first  place,  we  shall  have 
present  peace  and  tranquility  within,  which  is  a  great  re- 
ward ;  and  we  shallbe  also  entitled  unto  that  reward  which 


is  future,  as  all  sincere  obedience  is,  by  the  law  of  God 
and  the  Redeemer. 

(1.)  There  is  a  groat  reward  in  this  temper  of  spirit  which 
it  carries  in  itself.  For  do  but  consider  what  it  is  plain 
the  law  of  Christ  requires  in  this  case.  "  Bless  them  thai 
curse  you,  do  good  to  them  that  hate  you,  pray  for  them 
that  despitefully  use  you,  and  persecute  you,"  Matt.  v.  44. 
Let  us  allow  ourselves  to  pause  here  a  little.  What  ad- 
vantage is  there  in  this  temper  of  spirit,  whereby  a  man 
without  forcing,  or  straining  the  habitual  frame  thereof, 
desires  the  iulness  of  all  good  to  them,  who  perhaps  rashly 
or  injuriously  wish  all  harm  to  him  !  Certainly  the  very 
sense  of  those  words,  "  Bless  them  that  curse  you,"  if  they 
were  but  transferred  into  and  impres.sed  upon  our  souls, 
is  of  unspeakably  more  worth  than  all  the  wealth  of  both 
the  Indies.  For  a  man  to  bear  that  temper  of  soul  in  him- 
self, and  to  be  able  on  reflection  to  conclude,  though  he 
be  assaulted  on  all  sides  by  the  unjust  displeasure  of  men, 
that  there  are  yet  no  other  but  good  propensions  of  kind- 
ness and  mercy,  tenderness  and  compassion,  and  a  readi- 
ness to  do  them  all  the  good  he  can,  as  soon  as  ever  he 
has  an  opportunity  ;  the  pleasantness  of  such  a  temper,  if 
k-nown  and  experienced,  no  one  would  change  for  the 
greatest  advantage  this  world  could  afford  him.  How 
happy  is  it  to  be  able  to  say  with  the  apostle,  "  Being  re- 
viled, we  bless ;  being  persecuted,  we  sufl'er  it ;  being 
defamed,  we  entreat,"  I  Cor.  iv.  1'2,  13.  As  if  he  had 
said,  "  He  that  looks  into  our  ways,  nay  into  our  breasts, 
shall  be  able  to  discern  nothing  but  calmness  there ;  even 
an  undisturbed  composure  of  spirit,  and  benignity  towards 
them  who  are  full  of  malignity  to  us."    And, 

(2.)  This  is  that  temper  of  Spirit  also  to  which  the 
blessed  God  hath  particularly  promised  a  reward.  "  If 
thine  enemy  be  hungry,  give  him  bread  to  eat ;  and  if  he 
be  thirsty,  give  him  water  to  drink  ;  for  thou  shalt  heap 
coals  of  fire  upon  his  head,  and  the  Lord  shall  reward 
thee,"  Prov.  xxv.  21,  22.  Rom.  xii.  20.  It  may  be  the 
person  himself  will  not  reward  thee  for  so  much  good 
done  to  him.  Concern  not  thyself  for  that ;  if  he  will  not, 
God  will.  The  Lord  will  reward  thee  for  all  that  good 
which  thou  hast  done,  in  lieu  of  the  evil  which  he  has  done 
to  thee.     And  I  add, 

La.stly,  In  this  way  you  may  quiet  conquer  him  at  last, 
to  whom  you  exercise  love  to  that  height.  And  how  glo- 
rious a  conquest  is  this !  The  apostle  says  in  the  fore- 
mentioned  place,  which  is  quoted  from  the  Proverbs,  that 
you  shall  by  this  means  (by  returning  good  for  evil) 
"heap  coals  of  fire  upon  his  head."  I  know  there  is  a 
controversy  about  these  words;  some  understand  them  in 
a  good,  others  m  an  evil  sense.  Some  say  thereby  is 
meant,  that  you  shall  engage  God  on  your  side,  and  his 
wrath  and  vengeanceshall  vindicate  your  quarrel.  Others 
think  that  we  may  understand  by  coals  of  fire,  the  melting 
warmth  of  love ;  which  will  dissolve  and  mollify  the  obdu- 
rate, malicious  spirit  of  the  unjust  adversary.  And  I  for 
ray  part  make  little  doubt  but  that  is  the  meaning,  and  I 
am  the  more  induced  to  believe  it  from  what  we  find  con- 
joined in  both  these  Scriptures.  It  is  in  the  Proverbs, 
"  The  Lord  shall  reward  thee,"  as  one  that  has  been  a 
subordinate  benefactor  to  himself;  who  doth  good  to  those, 
who  carry  it  very  ill  towards  him.  But  to  this  passage 
quoted  by  the  apostle  is  subjoined  this  exhortation ;  "  Be 
not  overcome  with  evil,  but  overcome  evil  with  cood." 
Your  goodness  makes  you  glorious  conquerors,  and  will 
melt  down  your  enemy,  and  subdue  him  to  you  at  the 
long  run. 

And  there  is  no  way  wherein  we  can  contribute  so  much 
to  the  accomplishment  of  God's  promise,  to  wit,  "  If  a 
man's  ways  please  the  Lord,  he  will  make  his  enemies 
be  at  peace  with  him,"  Prov.  xvi.  7.  And  we  have  the 
most  reason  (though  we  are  not  to  limit  God  as  to  the 
time  or  method  of  working  things)  to  promise  ourselves  a 
happy  issue  and  success  this  way,  that  is,  to  make  our 
enemies  at  peace  with  us ;  when  we  in  our  whole  deport- 
ment express  and  hold  forth  nothing  but  benignity,  kind- 
ness, and  sweetness  to  them,  however  harsh  in  their  words 
and  actions  they  are  to  us. 

And  we  ought  to  bethink  ourselves,  too,  (with  which  I 
shall  conclude,)  that  let  us  be  put  to  forgive  ihem  never  so 
much,  God  has  forgiven  us  more.    It  is  impossible  they 


Sebm.  XVII. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


697 


should  ever  offend  us  so  much  as  we  have  transgressed 
against  him.  Therefore  let  us  not  grudge  to  extend  our 
love  to  our  enemies,  for  if  God  had  not  done  so  to  us, 
■what  had  become  of  us  1  Miserable  creatures  had  we 
been  !  "  When  we  were  enemies  Christ  died  for  us."  It 
was  for  enemies  he  laid  down  his  life,  and  exposed  him- 
self to  those  cruel  sufferings  which  he  underwent.  And 
when  we  expect  eternal  life  by  him,  who  hath  done  so 
much  for  enemies  ;  will  we  not,  at  his  word,  and  upon  the 
obligation  of  his  own  law,  conform  our  spirits  and  prac- 
tice to  our  utmost  herein  1  For  it  is  impossible  we  can 
have  any  enemies  so  injurious  to  us,  as  we  have  been  to 
Christ ;  all  which  injury  and  wrong  he  is  yet  willing  to 
bury  in  everlasting  oblivion. 


SERMON  XVII.* 

The  truth  which  we  have  mote  lately  handled  from 
these  words  is  this  ;  That  their  pretence  to  the  love  of  God 
is  both  false  and  absurd,  who  do  not  conjoin  with  it  love 
to  their  brother. 

We  have  insisted  a  little  upon  this  doctrine,  and  have 
made  some  progress  in  the  use,  which  was  mainly  intend- 
ed to  be  this ;  namely,  To  animadvert  upon  the  common 
practice  of  the  world  ;  and  especially  to  put  us  upon  ani- 
madverting on  our  own  practice,  wherein  it  is  contrary 
to  the  law  "of  that  love,  which  we  are  required  to  exercise 
towards  our  brethren,  considered  as  men  and  as  Christ- 
ians.    We  have  already,  in  the 

First  place,  shown  and  complained  that  there  is  but 
little  of  that  love  which  ought  to  be  exercised  to  men,  as 
men,  and  we  have  particularly  spoken  to  two  cases,  where- 
in many  would  plead  an  exemption  ;  namely,  the  case  of 
those  who  are  profligately  wicked,  and  of  those  who  are 
their  particular  enemies :  and  we  have  showed  you  how 
rea-sonable  and  necessary  it  is  that  love  should  be  exercised 
to  them  as  men,  notwithstanding  either  of  these  circum- 
stances.   We  are  now  to  speak. 

Secondly,  According  to  the  other  and  more  restrained 
notion  of  brother,  to  that  love  which  we  should  have  for 
one  another  as  Christians ;  or  which  should  be  generally 
exercised  by  us  upon  a  Christian  account.  And  is  it  not 
worth  our  while  to  take  notice,  how  the  law  of  such  love 
is  most  commonly  violated  among  them  who  bear  the 
Christian  name,  and  to  give  instances  hereof!  We  will 
do  this  in  two  kinds.  That  is,  we  shall  give  you  both 
privative  and  positive  instances,  and  let  you  see  by  both, 
how  the  law  of  love  is  too  frequently  broken  and  intrench- 
ed upon,  even  as  if  it  were  not  a  sacred  thing. 

I.  We  shall  give  you  some  privative  instances  of  this, 
wherein  persons  appear  not  to  do  what  the  law  of  love 
doth  require.     As, 

1.  When  the  object  of  this  love  is  mistaken ;  that  is 
either  stated  with  too  much  latitude,  or  else  is  too  much 
narrowed  and  limited. 

(1.)  I  say  when  it  is  stated  too  largely,  and  men  do  give 
exorbitant  measures  of  Christianity.  There  is  a  love  to 
be  exercised  to  all,  as  you  have  heard  before ;  but  there 
is,  many  times,  a  very  "unwarrantable  extension  of  the  no- 
tion of  Christianity.  There  is  so  manifestly,  when  per- 
sons think  the  very  assumed  name  itself  a  criterion  enough 
of  a  Christian,  and  so  would  stretch  that  which  is  pecu- 
liarly Christian  love  to  a  proportionable  latitude.  As  very 
often  the  Christian  name  is  assumed,  and  taken  on  by  such 
persons  as  understand  not,  nor  believe  any  more  of  the 
Christian  religion  than  mere  pagans.  As  to  them,  it  is  by 
mere  hap  that  ever  that  name  comes  upon  them.  As  if  it 
were  enough  to  make  a  Christian,  only  to  live  on  such  or 
such  a  turf;  or  as  if  because  they  think  it  fit  and  con- 
venient to  call  themselves  Christians,  therefore  they  must 
be  accounted  as  such  ;  and  under  that  consideration  be 
owned,  respected,  and  loved  as  such  without  any  differ- 
ence, though  all  their  practices  hold  forth  nothing  less 
than  a  perpetual  avowed  hostility  unto  Christ,  as  it  is  with 
too  many  others. 

•  Preactied  December  1311i.  16Ti. 


I  would  indeed  allow  to  that  profession  as  much  of  re- 
spect as  can,  with  any  appearance  of  justice,  be  under- 
stood duly  to  belong  to  a  name  ;  and  such  are  to  be  loved 
suitably  to  the  .state  and  condition  they  are  in.  But  totally 
to  mistake  their  state  and  condition,  and  then  to  exercise 
love  to  them  without  discrimination  according  to  that  mis- 
take, certainly  there  is  a  great  injury  done  in  this  cas?  , 
especially  where  the  case  is  so  very  apparent,  that  persons 
more  significantly  show  themselves  what  they  are  by  what 
they  do,  than  can  be  known  by  what  they  are  called.  And 
then. 

(2.)  When  the  notion  of  Christianity  is  too  much  nar- 
rowed and  restrained,  or  of  those  whom  we  are  to  account 
and  love  as  Christians.  The  whole  Christian  fraternity  is 
confined  by  some  of  those  of  their  own  party,  or  particular 
way  and  persuasion  in  respect  of  some  little  things,  alto- 
gether extra-essential  and  circumstantial  onlj'to  religion. 
And  so  Christian  love  comes  to  be  confined  to,  and  is  ex- 
ercised only  within,  this  little  circle.  This  is  a  very  great 
injury  on  the  other  hand  ;  and  the  same  thing  in  effect  as 
to  saj',  Lo,  here  is  Christ,  and  there  he  is ;  yea,  it  is  to  say 
exclusively.  Here  he  is,  and  no  where  else  !  And  it  is  as 
great  a  fault  to  say  he  is  not  where  indeed  he  is,  as  to  say 
he  is  where  he  is  not.  Love  to  Christians,  as  Christians, 
surely  ought  to  run  a  larger  cour.se.    And  again, 

2.  When  the  principle  of  love  doth  languish.  Suppose 
the  object  of  it  to  be  stated  never  so  rightly,  without  any 
error  or  mistake,  the  languor  and  decay  of  the  principle 
does  every  whit  as  much  intrench  upon  the  law  of  love, 
and  is  a  more  injurious  violation  of  it,  than  a  mistaking' 
the  object.  When  love  so  exceedingly  fails  among  Christ- 
ians, as  such,  that  upon  reflection  it  is  hardly  to  be  known 
whether  any  such  thing  be  alive  or  at  work  or  no;  when, 
I  say,  our  love  so  waxes  cold,  it  is,  as  our  Saviour  intimates, 
a  time  of  great  iniquity.  And  it  is  plain  he  means  it  of 
that  love  that  ought  to  have  its  exercise  to  Christians, 
fellow-Christians,  and  not  merely  of  love  to  himself.  For 
in  the  context  you  will  find  him  speaking  of  persons  be- 
traying one  another  ;  and  hating  one  another  ;  and  then 
he  adds,  "  Because  iniquity  shall  abound,  the  love  of 
many  shall  wax  cold,"  Matt.  xxiv.  12.  And  indeed  the 
cause  is  very  manifest  and  obvious  to  be  from  thence, 
from  the  abounding  of  iniquity. 

He  that  loveth  a  Christian  as  a  Christian,  must  be  un- 
derstood to  love  Christianity  itself  proportionably  more. 
That  which  makes  a  thing  such,  is  more  such ;  that  which 
makes  a  person  lovely,  is  more  lovely.  To  love  Christians 
as  Christians,  is  to  love  their  religion.  But  now,  when 
once  the  iniquities  of  the  times  abound,  many  who  loved 
professors  before  grow  cool  in  their  love.  It  was  taken 
up  for  their  conveniency,  and  it  is  laid  down  for  their  con- 
veniency,  according  as  may  best  serve  their  turn. 

Now  this  coldness  of  love  among  Christians  considered 
as  such  is  a  dreadful  token,  how  little  and  slight  an  ac- 
count soever  is  made  of  it.  The  law  of  love  doth  not  only 
say,  "  Love  vour  brother,  or  one  another  ;  but  with  a  pure 
hear!  fervehlly,"  1  Pet.  i.  22.  And  it  is  not  a  liUle  that 
is  contributed  to  the  life  and  vigour  of  religion  itself,  by 
ihe  vigour  and  lively  exercise  of  this  love.  Therefore  this 
s-reat  duly  is  recommended  upon  this  very  account,  and 
with  this  design,  that  our  hearts  may  be  eslabli.shed  in  holi- 
ness. "The  Lord  make  you  increase  and  abound  in  love 
one  towards  another,  and  towards  all  men.  even  as  we  do 
towards  you  ;  to  the  end  he  may  establish  your  hearts  un- 
blameable  in  holiness  before  God,  even  our  Father,  at  the 
coming  of  our  Lord  Jesus  Christ  with  all  his  saints," 
1  Thess.  iii.  12,  13. 

3.  An  unaptness  to  take  rare  of  avoiding  offences  among 
Christians  is  another  breach  of  this  same  law  of  love.  Too 
mnny  lay  no  restraints  upon  their  spirits  in  this  matter  at 
all,  or  have  no  consideration  of  the  case  ;  never  saying, 
"  Shall  I  offend  by  this  or  that,  or  shall  I  not  V  And 
others  are  as  faulty  in  being  apt  to  take  offence,  where  the 
matter  carries  none  in  it.  They  are  testy,  froward,  and 
captious,  so  that  no  one  knoweth  how  to  converi^e  with 
ihein,  or  careth  to  have  to  do  with  them,  or  to  be  of  their 
society.     And  again, 

4.  That  I  may  hasten  through  many  things,  which  I 
would  at  this  time  say  to  you  in  the  close  of  all  this  long 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER- 


serm.  xvn. 


discourse,  a  very  great  difficulty  either  to  give  or  receive 
satisfaction,  is  very  unsuitable  to  the  love  of  our  brother. 

To  give  satisfaction  ;  how  are  the  spirits  of  many  strait- 
ened and  bound  up  in  this  case,  by  their  own  pride  and 
self-conceit,  and  the  great  opinion  which  they  have  of 
themselves  !  As  if  it  were  a  far  greater  reflection  to  say, 
"  Sir,  I  have  done  wrong ;"  than  it  is  to  do  another  wrong, 
Or  that  men  must  needs  give  out  themselves  to  be  of 
something  above  a  mortal  human  race,  that  il  is  impossible 
they  should  ever  have  offended,  or  ever  do  amiss.  How 
great  mischiefs  would  one  such  word  as  this  sometimes 
prevent,  among  those  with  whom  we  have  a  familiar  con- 
verse, "  Sir,  I  confess  I  have  not  done  well  in  such  a  thing, 
pray  pass  it  by  !"  That  great  precept  of  confessing  our 
faults  to  one  another,  and  praying  for  others,  (Jam.  v.  16.) 
how  is  it  quite  thrown  out  of  doors  now-a-days!  how  rare 
instances  are  there  of  any  such  kind  of  practice! 

And  there  is  as  great  an  unaptness  on  the  other  hand  to 
receive  satisfaction.  Persons  insist  highly  upon  the  wrong, 
and  cannot  abate  so  much  as  one  punctilio.  Such  things 
as  forbearance  and  forgiveness,  where  there  is  an  offence 
and  wrong  done,  how  little  do  they  obtain  in  common  prac- 
tice in  our  time !  And  it  is  amazing  to  think  that  the 
moving  enforcements  which  we  have  in  Scripture  of  that 
one  thing,  should  signify  so  little  among  us.  Forgive  ye 
one  another  the  trespasses  that  ye  commit  one  against  an- 
other, even  as  God  for  Christ's  sake  freely  forgave  us.  Oh 
what  I  should  not  such  a  consideration  as  that  is  prevail 
vith  Christian  hearts  to  forgive,  when  it  is  considered  how 
freely  God  for  Christ's  sake  is  said  to  forgive  us  1  "  Be  ye 
kind  to  one  another,  tender  hearted,  forgiving  one  another, 
even  as  God  for  Christ's  sake  hath  forgiven  you,"  Eph.  iv. 
32.  Col.  iii.  12,  13.    Amd  again, 

5.  A  mutual  shyness  and  strangeness  to  one  another, 
without  a  sufficient  cause,  is  also  unsuitable  to  this  bro- 
therly love.  Many  Christian  friends  grow  of  a  sudden 
strangers  to  one  another,  and  no  one  can  tell  how  or 
whence  it  should  be.  It  may  be  the  person  that  is  passive 
in  the  ca<e  is  altogether  at  a  loss  to  account  for  it.  For  a 
long  while  he  observes  such  a  one  to  grow  a  .stranger  to 
him,  and  he  cannot  devise  what  should  be  the  reason,  or 
whence  it  should  proceed,  but  upon  a  surmise.  As  if  it 
were  so  great  a  difficulty  to  ask  a  person  the  question.  Is 
it  so  1  or  if  .so,  were  it  well  1  But  instead  of  this,  aliena- 
tion must  be  the  next  thing,  the  first  thing  done  without 
any  more  ado. 

How  intolerable  is  this  among  Christians  !  And  surely 
if  we  should  live  to  see  a  day  wherein  the  Christian  com- 
munity should  be  scattereil,  and  we  tossed  and  driven  to 
and  fro,  it  may  be  it  would  be  a  grateful  sight  to  meet 
such  a  man,  to  see  such  a  face  in  a  wilderness  or  upon  the 
tops  of  the  mountains,  whom  formerly  we  could  not  en- 
dure. Cordial  then  perhaps  would  be  the  embraces 
amongst  those  persons,  who  almost  mortally  hated  one 
£mother  before.  We  have  reason  to  pray  to  God  that 
such  distempers  of  mind  among  us  be  not  thought  fit  to 
be  cured  by  such  means. 

6.  Another  instance  is  neglect  of  mutual  admonition 
and  exhortation  among  Christians  concerning  known  sins 
or  manifest  neglects  of  duties.  We  know  that  this  is  fre- 
quently pressed  in  Scripture,  and  the  charge  and  weight 
of  it  is  laid  upon  our  love.  Yea,  to  neglect  this  is  an  in- 
terpretative hatred.  "  Thou  shall  not  hate  thy  brother  in 
thine  heart,  thou  shalt  in  any  wise  rebuke  thy  neighbour, 
and  not  suffer  sin  upon  him,"  Lev.  xix.  17.  How  often 
are  we  called  upon  to  exhort  and  admonish  one  another! 
"  Exhort  one  another  daily  while  it  is  called  To-day;  lest 
any  of  you  be  hardened  throush  the  deceitfulness  of  sin," 
Heb.  iii.  13.  And  how  strange  a  thing  is  it,  that  any 
should  take  upon  them  to  pass  over  such  commands  as 
these,  as  if  they  were  reversed,  as  if  they  were  repealed, 
as  if  such  laws  were  abolished  !  Do  we  take  upon  our- 
selves arbitrarily,  and  at  our  own  pleasure,  to  abolish  the 
Bible  1  or  to  abandon  m  our  practice  things  as  plainly 
pressed  upon  us,  as  any  thing  in  the  world  can  be  1  And 
how  I'lttle  is  it  considered  how  great  a  share  such  persons 
as  neslect  this  duty  of  admonition,  have  in  the  miscar- 
riages of  such  as  they  converse  with  1  How  much  do  they 
partake  of  their  sins  !  "  Such  a  man  would  have  been  a 
more  reformed  man,  less  passionate,  more  orderly  in  his 


family,  not  so  light  and  vain,  if  I  had  but,  when  occasion 
was  offered  to  me,  dropped  a  seasonable  word  to  him." 
And  so  instead  of  having  the  benefit  of  Christian  society 
and  partaking  the  fruits  of  one  another's  graces,  we  par- 
take of  one  another's  sins,  and  share  the  guilt  with  them. 
That  is  a  sad  part  of  Christian  community! 

And  there  is  many  times  as  much  fault  in  the  undue 
manner  of  reproving,  as  in  the  neglect  of  the  thing  itself; 
when  it  is  done  in  so  pfoutl,  and  imperiotts,  and  pas- 
sionate a  way,  as  if  the  design  was  not  to  correct  such  a 
man's  faults,  but  only  to  vent  my  own  passion.  Or  while 
I  pretend  to  mend  the  faults  of  another,  I  myself  shall 
commit  a  greater.  For  it  may  be,  the  fault  in  the  man- 
ner of  reproving,  is  greater  than  the  matter  which  I  take 
upon  me  to  reprove.  But  when  this  duty  issues  from 
love,  and  is  so  managed  as  that  it  may  plainly  be  seen 
to  be  the  product  of  love,  then  as  it  is  in  it.self  a  great 
duty,  so  a  great  blessing  doth  often  accompany  and  go 
along  with  it. 

7.  The  neglect  of  doing  good  and  kind  offices  for  one 
another,  as  occasion  doth  require  and  call  for,  is  altogether 
unsuitable  to  this  law  of  love.  For  you  know  how  we 
are  charged  and  required,  as  we  have  opportunity,  to  do 
good  to  all,  but  especially  to  those  who  are  of  the  house- 
hold of  faith.  Gal.  vi.  10.  And  undoubtedly  the  apostle, 
using  expressions  of  such  import  as  he  does  there,  is  not 
to  be  understood  as  if  he  meant  that  this  kindness,  or  doing 
good,  was  to  be  confined  to  the  poor  and  indigent  only,  or 
to  necessitous  persons ;  though  that  is  one  great  part  of 
the  sense  :  it  is  then  to  be  referred  to  those  good  offices 
we  should  do  to  all  who  stand  in  need  of  our  help,  though 
it  may  be  they  are  not  indigent ;  but  notwithstanding  are 
the  objects  of  our  love,  in  such  or  such  a  particular  case, 
wherein  they  may  possibly  receive  assistance  from  us. 
But  when  persons  are  bound  up  in  themselves,  and  so  are 
little  capable  of  minding  any  one's  interest  but  their  own, 
how  greatly  is  love  hereby  suppressed,  and  stifled  in  the 
exercise  of  it  I  But  besides  these  privative  in.stances, 

II.  We  shall  give  some  positive  instances  too  of  the 
violation  of  this  law  of  love,  and  so  hasten  to  a  close. 
And, 

I.  Hard  thoughts  and  rash  censures  of  one  another  do 
very  little  comport  with  the  love  that  should  be  exercised 
towards  brethren.  With  respect  to  their  particular  actions, 
words,  or  expressions,  we  are  many  times  guilty  of  great 
injustice,  and  wrong  is  done  to  this  law  of  love.  That  is, 
when  upon  this  or  that  action  that  we  see  done  by  such  or 
such  a  one,  it  may  be  against  our  inclination  or  judgment, 
we  put  the  worst  construction  upon  it  that  we  possibly  can 
devise.  So  in  like  manner  we  are  faulty  when  we  torture 
the  words  of  another,  and  wiredraw  them,  that  we  may  if 
possible  make  them  .speak  a  bad  sense,  when  it  may  be  a 
much  better  might  be  put  upon  them.  Persons  also  are 
guilty  in  this  regard,  when  they  are  prone  to  load  the  dif- 
fering opinions  of  others  in  some  smaller  matters  with  the 
most  odious,  and  many  times  with  the  most  ill-grounded, 
consequences;  putting  them  as  it  were  into  bears  and 
wolves  skins,  (as  some  did  the  Christians  in  the  primitive 
times,)  that  they  may  be  the  more  exquisitely  worried,  and 
torn  all  to  pieces. 

But  the  matter  rises  many  times  much  higher  than  this; 
and  men  proceed,  upon  some  small  matters  of  difference, 
to  pass  censures  concerning  such  and  such  persons,  as  to 
their  states  God-ward.  They  sit  in  judgment  upon  their 
.souls,  and  pass  determinations  concerning  them  in  refer- 
ence to  their  very  life  or  death.  And  yet  it  many  times  so 
happens,  that  such  as  contend  for  that  small  matter  ol 
diiierence  are  hypocrites,  and  they  that  are  against  it  are 
hypocrites  also.  The  one  party  is  censured  and  judged  as 
formal,  .superstitious  hypocrites ;  and  the  other  as  phan- 
tastical,  self-conceited,  perverse  hypocrites :  and  nothing 
less  than  the  charge  of  hypocrisy  will  serve  the  turn,  in 
this  case,  on  the  one  hand  or  the  other.  So  persons  arro- 
gate to  themselves  the  peculiar  business  of  the  Almighty. 
But  "  Who  art  thou  that  judgest  another  man's  servant  1 
(This  is  spoken  of  such  smaller  matters  as  we  are  speak- 
ing of.)  Why  dost  thou  judge  thy  brother  1  or  why  dost 
thou  set  at  nought  thy  brother  1  for  we  shall  all  stand  be- 
fore the  judgment-seat  of  Christ,"  Rom.  xiv.  4,  10.  "  Let 
us  therefore  (as  it  is  afterwards  inculcated  and  urged) 


Serm.  XVII. 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


699 


follow  after  the  things  which  make  for  peace,  and  things 
wherewith  one  may  edify  another,"  ver.  19. 

2.  Rash  anger  is  another  positive  violation  of  this  law 
of  love;  or  tumultuous  and  insolent  passions,  that  sud- 
denly rise  and  storm  and  rage  in  Christian  breasts  one 
against  another ;  many  times  on  very  small  and  little  pro- 
vocations, but  to  that  height  as  no  provocation  can  justify. 
How  little  is  it  considered  that  our  Saviour,  in  the  inter- 
pretation which  he  gives  of  the  law  in  his  sermon  on  the 
mount,  does  so  interpret  the  sixth  commandment,  "  Thou 
shall  not  kill,"  as  to  make  anger  against  our  brother  a  kind 
of  murder,  and  to  bring  it  within  the  compass  of  that  pro- 
hibition !     Moreover, 

3.  Which  is  a  great  deal  worse,  inveterate  grudges  are 
also  inconsistent  with  that  love  which  we  owe  to  our  Christ- 
ian brother.  These  strike  at  the  very  root  of  love,  and 
tend  to  the  starving  and  famishing  the  principle  itself. 
Thus  per.sons  lay  up  something  in  their  minds  against  this 
or  that  fellow-Christian,  and  there  it  shall  lie,  corrode,  work 
and  fret,  till  it  is  the  occasion  of  their  doing  him  hurt;  but  it 
is  much  more  mischievous  to  themselves,  and  turns  to  their 
own  far  greater  hurt  and  damage.  "Grudge  not  one  against 
another,"  savs  the  apostle,  "the  Judge  is  at  the  door," 
Jam.  V.  9.  An  intimation  that  this  is  a  matter  that  will 
be  brought  before  the  Judge.  Here  now  is  work  for  the 
Judge  when  he  comes,  that  such  and  such  have  allowed 
themselves  to  harbour  grudges  in  their  hearts,  till  they 
are  grown  old  and  turned  into  rankling  and  festered  sores 
within. 

And  certainly  to  a  truly  Christian  spirit  that  is  itself,  and 
in  a  right  frame,  nothing  will  be  more  agreeable  than  to 
say,  "  I  would  not  for  all  this  world  know  or  experience 
any  thing  as  a  settled  grudge  in  my  heart  to  any  one,  who 
or  whatsoever  he  be;  so  as  to  wish  that  his  finger  should 
ache,  or  that  he  should  have  the  least  harm  or  hurt  upon 
my  account,  or  for  any  disaffection  he  may  bear  or  express 
to  me."  This  now  is  a  truly  Christiaii  spirit.  But  to 
allow  myself  to  treasure  up  such  things;  to  let  them  re- 
main (altd  minte  repnsita,  as  it  were)  against  such  a  man, 
is  very  much  against  this  law  of  love.  He  has  ofiended 
you;  it  may  be  you  are  as  prone  to  offend  him,  or  to 
offend  another. 

It  is  little  considered  what  is  the  true,  the  proper  and 
right  notion  of  the  Christian  church,  or  the  churches  of 
Christ  in  general.  They  are  hospitals,  or  rather  one  great 
hospital,  wherein  there  are  persons  of  all  sorts  under  cure. 
There  is  none  that  is  sound,  none  that  is  not  diseased, 
none  that  hath  not  wounds  and  sores  about  him.  Now 
how  insufferable  insolence  were  it,  that  in  an  hospital  of 
maimed  and  diseased  persons,  one  sick  or  wounded  man 
.should  say;  "  Such  a  man's  sores  are  so  noisome  to  me, 
that  I  am  not  able  to  endure  the  being  neighbour  to  him  V 
Is  it  fit  to  talk  thus  in  an  hospital  where  all  are  sick'! 
Cannot  sore  and  wounded  men  endure  one  another,  when 
they  are  all  there  for  cure  1  Indeed  if  a  person  is  stark 
dead,  apparently  stark  dead,  it  is  not  fit  he  should  remain 
there  to  be  an  annoyance  to  the  rest.     But  further, 

4.  A  secret  delight  taken  in  the  harm  of  another  is  yet 
worse  than  the  former.  When  those  that  call  themselves 
Christians,  or  to  whom  that  name  may  belong,  secretly 
please  themselves  to  see  inconveniencies  befall  this  or  that 
person,  this,  I  say,  is  a  horrid  violation  of  the  law  of  love. 
It  is  a  most  unnatural  thing  to  rejoice  in  the  harm  of  an- 
other. In  the  body,  as  the  apostle  intimates,  (1  Cor.  xii. 
26.)  when  one  member  is  suffering,  all  the  members  suffer 
with  it.  Andtodelight  in  the  harm  of  others  is  as  contrary 
to  the  spiritual  nature,  which  is  diffused  in  the  true  body 
of  Christ,  as  if  the  head  or  any  other  member  should  re- 
joice that  the  hand  or  foot  is  put  to  pain.    And 

5.  Directly  opposite  to  this,  but  no  less  inconsistent  with 
this  duty  of  loving  our  Christian  brother,  is  envy  at  the 
good  of  another.  When  I  behold  the  good  of  another 
with  an  invidious,  displea.sed  eye,  because  such  a  man  is 
better  than  I  am;  or  is  better  reputed,  or  reported  of-  or 
has  better  gifts,  or  parts;  or  there  is  more  appearance  of 
his  grace  ;  and  he  doth  more  good,  or  has  more  to  do  good 
with ;  these  are  most  insufferable  things,  most  directlv  con- 
trary to  love. 

6.  Most  of  all  inconsistent  with  this  duty  is  hatred. 
This  is  directly  contrary  to  it,  and,  in  the  tendency  of  it, 


aims  at  no  less  than  the  destruction  of  the  person  himself. 
And  how  frequently  is  the  case  so  even  among  some  Christ- 
ians, that  nothing  can  satisfy  them  but  the  destruction  oi 
those  who  differ  from  them  1  Nothing  less  than  their  de- 
struction will  serve  their  turn.  This  is  a  thing  so  common 
and  manifest,  as  if  it  were  quite  forgotten  that  ever  there 
was  such  a  portion  of  Scripture  in  the  Bible  as  this, 
"  Whosoever  nateth  his  brother  is  a  murderer,  and  ye  know 
that  no  murderer  hath  eternal  life  abiding  in  him,"  1  John 
in.  15.  And  it  is  yet  worse,  when  the  very  reason  of  that 
hatred  is  because  such  and  such  persons  are  better  than 
themselves;  as  it  is  with  many  profane  persons  that  go 
under  the  name  of  Christians,  and  yet  hate  Christians  all 
the  while  for  Christianity's  sake;  for  living  the  Christian 
life,  and  observing  the  precepts  of  their  common  Lord :  as 
Cain  did  his  brother  Abel,  because  his  works  were  evil, 
and  bis  brother's  righteous.     To  shut  up  all, 

7.  Another  positive  instance  of  the  violation  of  this  law 
of  love  to  our  Christian  brother,  (in  the  last  place,)  is  bear- 
ing hardly  on  one  another's  consciences  in  matters  of  ex- 
ternal form  relating  to  religion,  I  speak  this  with  respect 
to  private  persons,  for  such  I  suppose  my  hearers  to  be. 
That  is,  when  they  do  in  their  own  minds  wish,  or  any 
way  within  their  own  compass  or  capacity  endeavour,  that 
the  consciences  of  such  who  differ  from  them  may  be 
hardly  born  upon. 

It  is  very  true  indeed  that  the  pretence  of  conscience, 
lor  apparent  flagitious  crimes,  is  a  most  wicked  and  blas- 
phemous pretence.  For  that  is  to  entitle  God  to  my  wick- 
edness, or  to  charge  him  with  it ;  inasmuch  as  I  cannot 
allege  conscience  for  any  thing,  but  I  must  in  that  case 
look  upon  it,  and  refer  to  it,  as  God's  substitute  and  vice- 
gerent, and  as  doing  his  part  within  me.  Therefore  to  pre- 
tend conscience  for  any  thing  that  is  in  its  own  nature 
H-icked  an(>  flagitious,  is  to  cast  all  upon  God;  and  to 
pretend  that  he  hath  enjoined  me  to  do  such  or  such  a 
wicked  thing.  But  when  the  difference  is  about  small 
matter^,  which  are  (as  we  said  before)  extra-essential  to  re- 
ligion, even  by  common  consent;  it  is  a  great  violation  of 
love  for  Christians  in  this  case  to  affect  and  desire  to  have 
those  who  dissent  from  them  hardly  dealt  withal,  and 
their  consciences  grievously  imposed  upon  on  this  pre- 
tence, that  they  must  be,  in  such  forms  and  external  modes 
of  religious  worship,  just  as  themselves,  or  they  are  not  to 
be  endured. 

We  do  not  count  it  necessary  that  it  should  be  so  as  to 
the  natural  body.  For  I  look  upon  matters  of  external 
form  in  the  church,  as  I  do  upon  the  external  vestments  or 
coverings  of  our  bodies.  Now  we  do  not  think  it  neces- 
sarv,  that  everv  member  of  the  natural  body  should  have 
a  covering  of  the  same  shape,  size,  and  colour.  And  if 
this  case  were  but  considered  as  it  should  be,  and  Christ- 
ian love  did  but  do  its  part,  (abstracting  from  what  neces- 
sity there  may  be  by  an  authoritative  sanction,)  we  should 
not  think  it  liiore  necessary,  that  every  member  in  such  a 
Christian  community  should  be  clothed  in  external  form 
alike,  than  that  every  pan  of  the  body  should  have  the 
same  sort  of  garment;  or,  that  for  conformity's  sake,  a 
man  should  wear  a  cap  on  his  foot  as  well  as  on  his  head. 

Love,  if  it  might  be  allowed  its  place  and  exercise, 
would  consider  the  necessities  of  the  several  members. 
Love  to  ourselves,  in  the  natural  body,  teaches  us  to  do 
so.  Sometimes  it  may  be  I  have  a  sore  toe  or  a  hurt  finger, 
that  will  not  endure  a  pinching  shoe  or  a  strait  glove ;  yet 
I  do  not  think  it  necessary'  to  cut  off  that  finger  or  toe,  or 
to  let  it  go  naked  ;  but  I  provide  a  covering  for  it  that  it 
will  bear,  and  that  is  suitable  to  it.  Certainly,  Christian 
love  would  lead  us  to  act  in  like  manner  to  the  members 
of  the  Christian  body,  if  it  had  but  the  place  and  exercise 
that  belongs  to  it  and  which  it  claims. 

Therefore  now  to  conclude,  let  it  be  seriously  considered 
bv  us  how  happy  a  world  and  how  happy  a  church  it  would 
make,  if  we  could  but  learn  according  to  what  we  have 
heard,  to  exercise  this  love  to  men  as  men,  and  to  Christ- 
ians as  Christians.  There  would  then  be  no  contention 
in  the  world,  or  the  church,  but  only  a  striving  who  should 
do  the  most  good,  and  who  should  be  most  good  and  kind 
to  others. 

And  it  is  a  vain  thing  to  hope,  until  the  spirit  of  love 
revives,  ever  to  see  good  days.     It  is  no  external  thing  that 


700 


ON  THE  LOVE  OF  GOD  AND  OUR  BROTHER. 


Serm.  XVII. 


will  do  the  business.  To  be  brought  under  the  same  form 
in  every  punctilio,  in  every  minute  circumstance,  what 
would  that  do  7  What  I  say  would  this  do  if  love  be  want- 
ing, which  is  the  life  and  soul  of  all  commvmities,  espe- 
cially of  the  Christian  community  1  Without  this,  the  body 
would  hang  together  but  as  a  rope  of  sand.  Love  then 
alone  is  the  unitive,  living  cement,  that  joineth  part  to 
part  and  all  to  the  head.  It  is  this  that  must  make  Christ- 
ianity to  flourish,  and  the  Christian  church  a  lovely  and 


a  living  thing;;  a  thing  full  of  loveliness,  life,  and  vigour. 
And  happy  will  it  be  when  hearts  are  knit  together  in  love, 
and  all  aim  at  the  edification  of  one  another,  and  also  at 
the  good  of  the  whole ;  bearing  with  one  another  in  tole- 
rable things,  and  labouring  to  redress  what  is  intolerable 
and  not  to  be  borne.  Therefore  as  we  are  to  direct 
our  prayers  this  way,  so  let  us  direct  our  practice  also 
amongst  ourselves,  and  all  those  with  whom  we  converse. 
And  so  I  have  done  with  this  Scripture. 


THIRTEEN   SERMONS 


VARIOUS    SUBJECTS, 


SERMON  I.* 


AND  HE  SilD  UNTO  THEM,  IT  IS  NOT  FOR  TOU  TO  KNOW  THE  TIMES  OR  THE  SEASONS,  WHICH  THE  FATHER  HATH  POT  III 
HIS  OWN  POWER.     ACTS  i.  7. 


These  words  are  part  of  our  Saviour's  reply  unto  an 
impertinent  question  that  was  put  to  him  by  his  disciples, 
after  he  had  some  time  conversed  with  them  since  his  re- 
surrection, and  immediately  before  he  ascended,  and  went 
up  into  glory  from  them.  They  inquire  of  him,  saying  in 
the  6th  ver.se,  "  Lord,  wilt  thou  at  this  time  restore  the 
kingdom  to  Israel  V  He  answers,  "  It  is  not  for  you  to 
know  the  times  or  the  seasons,  which  the  Father  hath  put 
in  his  own  power.  But  ye  shall  receive  power,  after  that 
the  Holy  Ghost  is  come  upon  you  ;  and  ye  shall  be  wit- 
nesses unto  me  both  in  Jerusalem,  and  in  all  Judea,  and 
in  Samaria,  and  imto  the  uttermost  part  of  the  earth." 
And  then  it  follows,  "  when  he  had  spoken  these  things, 
while  they  beheld,  he  was  taken  up,  and  a  cloud  received 
him  out  of  their  sight." 

It  is  obvious  to  the  observation  of  any  that  read  the 
evangelical  history,  what  it  was  that  the  minds,  even  of 
Christ's  more  immediate  followers,"were  intent  upon,  dur- 
ing the  time  of  his  abode  in  the  flesh  among  them ;  and 
great  was  the  expectation  they  had  of  a  time  when  the 
Roman  yoke  should  he  shaken  off,  and  when  Israel,  that 
had  now  been  tributary  long  to  that  power,  should  be  re- 
stored to  its  liberty.  And  when  they  had  found  that  they 
had  now  got  among  them  one  that  manifestly  appeared  to 
be  an  extraordinary  person,  who  could  heal  the  sick,  raise 
the  dead,  and  do  all  other  wonders  with  a  word,  they  little 
doubted  but  now  was  the  time  of  this  great  turn  and  revo- 
lution which  they  so  much  hoped  for.  He  that  could  feed 
multitudes  as  with  miracles,  they  doubted  not  could  easily 
maintain  an  army  strong  enough  to  do  the  business,  upon 
very  easy  and  unexpensive  terms. 

But  see  at  length  now  what  this  great  expectation  of 
theirs  came  to  I  Which  expectation,  you  must  know  too, 
had  a  private  aspect  even  towards  themselves,  and  their 
own  concernments ;  for  they  doubted  not  if  their  Head 
and  Lord  became  so  great,  they  that  were  immediately  re- 
lated to  him,  must  share  proportionably  in  his  greatness  ; 
and  some  of  them,  as  the  Gospel  tells  you,  thought  of  no- 
thing less  than  sitting  at  his  right  hand  and  left  hand,  in 
this  his  temporal  kingdom  which  they  thought  he  was 
about  to  set  up.  But  see,  I  say,  what  this  expectation 
came  to  !  Him,  whom  they  expected  to  be  a  potent  glo- 
rious king,  they  had  seen  apprehended  and  haled  to  judg- 
ment, and  to  death,  as  a  most  ignominious  malefactor. 
They  had  beheld  the  end  of  him,  and  seen  him  expire,  and 
die  upon  a  bloody  reproachful  cross ;  and  now  all  these 
great  hopes  of  theirs  were  vanished.  "  We  trusted,"  say 
they,  "  that  this  was  he  that  should  have  redeemed  Israel." 
Great  hopes  we  had,  that  the  so  long  expected  work  would 
now,  without  any  possibility  of  frustration  or  disappoint- 
ment, have  received  its  accomplishment  and  be  brought  to 
a  glorious  period.  But  they  saw  their  hope  laid  in  the 
*  Preached  at  Mr.  Case's,  March  3rd,  1675. 


dust ;  and  now  they  reckon  there  was  nothing  more  to  be 
looked  for  from  him ;  there  was  an  end  of  him,  and  all  their 
expectations  from  him.  We  hoped  this  was  he  ;  but  we 
are  fain  now  to  think  we  know  not  what,  or  to  think  other 
thoughts  of  him. 

Well,  but  at  length  he  revives,  and  rises  again ;  and  now 
their  hopes  revive,  and  rise  too.  But  their  hopes  are  still 
of  the  same  carnal  and  low  alloy  ;  still  their  minds  run  the 
same  way  they  had  done,  and  they  take  up  the  matter 
afresh  where  they  had  left  it.  "  Come,  Lord,  what  sayest 
thou  now  to  this  great  business  1  Wilt  thou  now  at  this 
time  restore  the  kingdom  to  Israel  1  Now  that  thou  hast  con- 
quered this  same  death  that  hath  befallen  thee,  what  canst 
thou  not  conquer  1  Shall  the  business  be  yet  done  V  See 
what  he  tells  them  in  this  reply  of  his ;  "  It  is  not  for  you 
to  know  the  times  or  the  seasons,  which  the  Father  hath 
put  in  his  own  power."  What  kindness  (as  if  he  had  said) 
God  hath  for  Israel,  in  that  respect  you  intimate,  it  belongs 
not  to  you  to  know  ;  it  becomes  you  not  to  inquire.  In  the 
mean  time  there  is  another  work  for  you  to  do.  "  You 
shall  receive  power,  when  the  Holy  Ghost  is  come  upon 
you,  and  you  shall  be  witnesses  to  me  in  Jerusalem,  &c. 
He  answers  them  first  with  a  rebuke,  and  then  with  a 
promise.  With  a  rebuke  of  that  curiosity  and  carnalit^', 
which  they  betrayed  in  their  question.  As  if  he  had  said, 
"You  meddle  with  things  that  concern  you  nut ;  you  ivo 
bu^ly  pry,  and  with  an  eye  too  daring  and  adventurous, 
into  matters  which  God  hath  purposed  to  reserve  and  hide 
from  you."  But  unto  this  mild  rebuke  he  adds  also  a  gra- 
cious promise.  "  There  is  a  work  for  you  to  do  that  is 
properly  yours,  and  which  you  have  been  designed  to,  and 
you  shall  be  fitted  and  qualified  for  it ;  and  pray  let  that 
content  you,  and  serve  your  turn.  Your  work  and  business 
must  be  to  be  witness-bearers  to  me,  to  my  name  and 
truth  ;  to  be  my  agents  to  carry  on  the  business  and  design 
of  that  spiritual  kingdom,  which  I  am  intent  to  establish, 
and  promote,  and  spread  through  the  whole  world.  And 
in  order  thereunto,  you  shall  have  a  power  come  upon  you 
which  you  shall  little  understand  till  you  feel  it,  and  which 
shall  furnish  you  for  this  great  work.  You  shall  receive 
power,  after  that  the  Holy  Ghost  is  come  upon  you ;  and 
ye  shall  be  witnesses  unto  me,  both  in  Jerusalem,  and  in 
all  Judea,  and  in  Samaria,  and  unto  the  uttermost  part  of 
the  earth." 

You  see  then  the  occasion  and  drift  of  the  words,  which 
I  have  designed  at  present  to  speak  to ;  and  these  two 
things  (that  we  may  not  lose  more  time  in  any  thing  pre- 
vious) we  may  observe  from  them, 

First,  That  there  are  times  and  seasons  re.^pectmg  the 
church  of  God  in  the  world,  which  the  Father  doth  reserve 
and  conceal  in  his  own  hand  and  power  from  men.    And, 

Seconoly,  That  they  are  not  concerned  to  be  solicitous 


702 


TIMES  AND  SEASONS  RESERVED 


Serm.  I. 


or  make  inquiry  touching  those  times  and  seasons,  but  are 
to  be  patient  of  ignorance  in  reference  thereunto.  These 
I  shall  brieHy  open,  and  assert  severally ;  and  then  apply 
them  jointly  together. 

First,  That  there  are  such  times  and  seasons,  that  have 
reference  to  the  state  of  the  church  of  Grod  upon  earth, 
which  the  Father  doth  reserve  and  hide  from  men,  in  his 
own  power.  Now  here  concerning  this  we  are  to  inquire, 
what  these  times  and  seasons  are ;  and  then  what  the 
hiding  of  them  in  God's  own  power  doth  import,  which 
will  serve  for  the  explication  of  this  truth.  And  then  we 
shall  let  you  see  upon  what  accounts  the  blessed  God  is 
thus  reserved  towards  men  in  this  matter,  hiding  the  events 
of  such  times  and  seasons  in  his  own  hand  and  power  ; 
and  therein  you  may  have  some  accotmt  of  the  reasons  of 
what  is  asserted  in  this  point. 

As  to  the  explication  of  it,  two  things  are  to  be  spoken 
to,  namely,  I.  What  these  times  and  seasons  are;  and,  II. 
What  the  hiding  of  them  in  God's  hand  and  power  is,  or 
the  putting  them  there,  as  it  is  here  expressed.  As  to  the 
former : 

I.  The  times  and  seasons  which  he  doth  so  hide,  we 
may  say  concerning  them  that  he  doth  conceal,  first,  the 
final  and  concluding  season  of  time,  the  period  and  upshot 
of  time ;  and  then,  of  each  man's  o\vn  particular  time.  He 
hides, 

1.  'The  period  of  all  lime  from  men.  We  know  not  when 
the  season  shall  be,  that  shall  shut  up  time.  It  is  a  thing 
determined,  that  there  shall  be  such  a  season,  beyond 
which  time  shall  be  no  more.  As  that  great  angel  is 
brought  in  swearing  by  him  that  liveth  for  ever  and  ever, 
"that  there  should  be  time  no  longer,"  Rev.  x.  6.  But  we 
are  elsewhere  told,  that  "  of  that  day  knoweth  no  man,  no, 
not  the  Son,"  (as  man  we  must  understand  it,)  "  but  the 
Father,"  Matt.  xxiv.  36.    And, 

2.  The  period  of  our  own  times  also  he  hides,  and  keeps 
in  reserve,  as  a  thing  put  in  his  own  power,  and  not  into 
ours.  "  No  man  hath  power  over  the  spirit  to  retain  the 
spirit,  nor  hath  he  power  in  death ;  and  there  is  no  dis- 
charge in  that  war,  Eccles.  viii.  8.  The  measure  of  our 
own  days  he  hath  not  put  in  our  power.  If  any  would 
hold  the  spirit  in  that  day,  or  detain  the  .soul  in  the  body 
in  which  they  live,  they  cannot  do  it.  No  man  hath  power 
over  the  spirit,  to  retain  the  spirit ;  he  must  resign  it  when 
God  commands  it  away  ;  and  that  time  is  a  thing  he  hath 
kept  in  his  own  power.  You  have  that  expression  of  Isaac 
remarkable  to  this  purpose  ;  "  I  am  old,  and  know  not  the 
day  of  my  death,"  Gen.  xxvii.  2.  Though  he  was  grown 
a  very  old  man,  and  very  near  to  death,  yet  he  could  not 
know  the  time  ;  though  it  was  so  very  near  that  he  might 
be  sure  it  could  not  be  very  far  off,  yet  he  professeth  ignor- 
ance concerning  the  lime  still.  "My  times  are  in  thy 
hand,"  (Psalm  xxxi.  15.)  saith  David.  And  into  his  hands 
he  commits  his  spirit,  as  you  have  it  in  the  fifth  verse  of 
the  same  p.salm.  That  life  which  he  knew  he  could  not 
command,  he  very  willingly  commits  ;  he  is  well  pleased 
that  the  measuring  of  it  should  be  in  the  hands  wherein  it 
was.  As  if  he  had  said,  "  I  desire  not  to  have  it  in  mine 
own  hand  ;  I  commit  my  spirit  into  thy  hand ;  let  it  lodge 
here  in  this  tabernacle  as  long  as  thou  wilt,  and  let  it  go 
forth  when  thou  wilt ;  this  power  is  better  lodged  in  thy 
hands  than  mine."     Moreover, 

There  are  contained  within  this  compass  of  time  in 
general,  or  of  our  own  time,  the  seasons  of  good  or  evil 
unto  the  church  in  general,  and  the  especial  members  of 
it  in  particular ;  which  are  for  the  most  part  unknown,  and 
reserved  in  the  hand  and  power  of  God. 

The  good  sea-sons  seem  to  be  more  especially  referred  to 
here ;  for  it  was  a  certain  good  to  the  church  of  God  that 
the  apostles  were  inquisitive  about.  "  It  is  not  for  you  to 
know  the  times."  God  hath  his  set  time,  an  appointed 
time,  wherein  to  favour  Zion,  that  may  seem  instant  and 
at  hand  now  and  then  ;  as  they  speak  in  the  lOSnd  Psalm, 
(we  may  well  suppose  as  they  would  have  it,)  The  time  to 
favour  Zion,  yea  the  .set  time,  is  come,  Ps.  cii.  13.  Me- 
thinks  it  should  be  come ;  why  should  not  the  full  time 
be  accomplished  1  If  one  may  make  an  estimate  from  the 
atTections  of  the  well-wishers  of  Zion,  it  should  be  come. 
"  Thy  servants  take  pleasure  in  her  stones,  and  favour  the 
dust  thereof."    But  this  could  not  be  peremptorily  said ; 


he  had  stated  the  time  of  it  with  himself;  the  appointment 
of  it  was  a  matter  in  his  own  hand  and  power.  And  by 
consequence, 

The  ill  times,  the  more  afflictive  times,  of  the  people  of 
God  are  hid,  and  put  in  his  own  hand  and  power  too.  For 
supposing  that  a  good  season  be  determined  by  him,  a 
calm,  and  more  serene  or  halcyon  season,  it  must  be  by 
consequence  in  his  hand  and  power  too  to  measure  all  the 
intervals  :  how  long  the  intervening  ill  seasons  shall  last, 
how  long  it  shall  be  that  his  people  shall  feed  upon  the 
bread  of  affliction,  and  have  their  own  tears  for  drink,  and 
have  men  riding  over  their  heads,  and  they  be  themselves 
even  as  the  street  to  them  that  pass  over.  All  that  time 
must  come  under  the  same  mensuration,  the  mensuration 
of  the  same  hand.  So  that  to  determine  when  the  church 
of  God  shall  enjoy  better  days,  and  how  long  worse  times 
shall  last,  this  they  were  to  account  and  reckon  upon,  that 
he  had  put  it  into  his  own  hand  and  power.  It  is  that 
which  we  have  an  interdict  upon  us  to  know.  "  It  concerns 
not  you  to  know,  trouble  not  yourselves  to  inquire,  the 
matter  is  in  good  hands."  But  then  we  are  to  consider  too, 

II.  What  its  being  in  the  power  of  God  and  being  put 
there  doth  signify  ;  which  last  we  are  to  consider  chiefly 
as  leading  to  the  other.  The  force  and  emphasis  of  the 
expression,  seem.s  to  set  forth  more,  than  that  it  should 
barely  import  they  are  in  his  power  ;  the  phrase  signifielh 
withal  a  positive  act  that  is  put  forth  in  reference  to  their 
being  so;  that  is,  an  act  of  the  Divine  will  which  hath 
determined  with  itself  that  it  will  have  the  matter  so,  that 
such  times  and  seasons  shall  remain  in  his  own  hand  and 
power.  As  for  those  expressions  in  Scripture,  (hand  and 
power,)  they  explain  one  another.  The  hand  of  God  is 
nothing  else  but  his  power ;  his  active  power,  by  which  he 
ruleth  the  world,  and  changeth  times  and  .seasons,  as  to 
him  seemeth  good.  But  if  you  inquire  for  a  more  distinct 
explication  of  this  matter,  how  this  power  and  hand  of 
God  exerts  itself,  in  reference  to  such  times  and  seasons  1 
Why,  it  doth  so,  1.  In  reference  to  the  existence  of  them, 
2.  To  the  discovery  of  them. 

1.  In  reference  totheir  existence  :  his  power  doth  effect, 
and  bring  it  to  pass,  that  there  should  be  such  times  and 
seasons,  as  he  hath  stated  and  determined  with  himself. 
And  so  more  particularly  his  power  orders  or  effects  such 
things  as  these,  in  reference  to  the  existence  of  the  times 
and  seasons.    As, 

(1.)  The  commencement  of  them  :  that  is,  when  such  a 
state  of  things,  good  or  evil,  shall  take  its  beginning ;  when 
such  a  cloud  shall  first  begin  to  arise  and  spread  itself  over 
the  horizon ;  when  it  shall  scatter  and  be  dispersed,  and  a 
bright  and  cheerful  light  spring  up ;  "  the  day-spring  from 
on  high"  to  visit  the  desolate.  This,  his  hand  or  power 
hath  determined.     And  then, 

(2.)  How  long  such  or  such  a  state  of  things  shall  con- 
tinue. The  duration  of  it,  its  bounds  and  limits,  are  the 
work  of  his  hand  and  power.  So  long  my  people  shall  be 
afflicted ;  as  he  did  determine  concerning  the  people  of 
Israel,  from  the  time  that  he  .spake  to  Abraham  about  that 
matter,  namely,  four  hundred  and  thirty  years  ;  and  then 
ensued  that  blessed  peaceful  calm,  and  the  glorious  and 
wonderful  works  of  Providence,  which  did  make  way  for 
that  and  introduce  it,  whereof  the  history  afterwards  gives 
an  account.     And  again, 

(3.)  His  own  hand  or  power  exactly  measures  all  the 
degrees  of  good  and  evil,  that  shall  be  within  such  a  com- 
pa.ssoftime,  so  as  that  there  shall  be  nothing,  more  or 
less,  than  what  his  power  orders.  For  we  are  not  to  take 
times  and  seasons  here  abstractedly  ;  but  so  as  to  take  in 
the  events  of  such  times  and  seasons;  all  those  events 
which  such  times  and  seasons  go  pregnant  with.  All  the 
births  of  those  times,  of  what  kind  soever  they  be ;  his 
power  orders  every  one  so  to  come  forth,  even  as  it  doth 
comes  forth.  He  works  all  things  according  to  the  counsel 
of  his  own  will,  Dan.  iv.  35.     And, 

(4.)  That  hand  or  power  doth  order  all  the  occasions 
and  methods  by  which  such  and  such  seasons,  with  all 
that  ihev  are  laden  and  burdened  with,  shall  be  brought 
about.  Nothing  comes  to  pass  but  as  that  hand  or  power 
doth  direct  and  order  :  not  only  the  effects,  the  things  that 
are  produced ;  but  all  their  causes,  or  whatsoever  is  pro- 
ductive of  them.     And  we  may  add. 


Serm.  I. 


IN  THE  FATHER'S  OWN  POWER. 


703 


(5.)  That  the  hand  or  power  of  God  doth  also  order  all 
the  consequences  and  dependencies,  of  any  such  times  and 
seasons.  For  there  is  still  a  concatenation  in  providences ; 
and  nothing  ialls  out  in  the  world  but  somewhat  else  de- 
pends upon  it :  this  and  that  is  done  which  is  preparatory, 
and  leads  the  way  to  something  else  that  is  to  be  done,  till 
the  end  and  the  folding  up  of  all  things  ;  till  that  season 
come,  when  it  is  determined,  that  time  shall  be  no  more. 
But, 

2.  This  hand  or  power  of  the  Father  hath  its  exercise 
not  only  in  reference  to  the  existence,  but  also  to  the  dis- 
covery and  notification,  of  those  times  and  seasons  which 
he  hath  reserved  in  his  own  power.  That  is,  either  to  make 
them  known  beforehand  or  not,  as  he  pleaseth ;  or  else  to 
make  them  known  more  or  less  clearly  as  he  pleaseth,  with 
greater  or  less  degrees  of  obscurity  or  perspicuity,  accord- 
ing as  seems  to  him  good.  This  is  that  he  hath  in  his 
own  hand  and  power,  either  to  reveal  or  not  to  reveal  them, 
what  seasons  shall  be  as  seemeth  him  good  ;  or  if  he  let 
any  light  break  out  beforehand  into  the  heads  or  hearts  of 
those  that  are  in  covenant  with  him,  then  to  let  out  so 
much  and  no  more  as  seemeth  him  good. 

And  this  may  suffice  for  the  explication  of  the  first  point. 
And  would  you  now  have  some  reason  of  it,  why  he  doth 
thus  put  future  times  and  seasons  in  his  own  power,  and 
keep  them  there;  why  it  is  always  his  will  and  pleasure, 
while  such  things  remain  hid  and  reserved,  that  it  should 
be  so;  the  restsons  will  partly  respect  him,  partly  our- 
selves. 

I.  Respecting  him  there  is  a  great  reason  for  it  on  his 
part ;  that  is,  this  twofold  reason; — 1.  It  is  his  right, — 2.  It 
IS  his  glory. 

1.  It  is  his  right  to  have  futurity  thus  in  his  own  hand 
and  power,  it  belongs  to  him  as  he  is  Ruler  of  the  world, 
the  great  Disposer  and  Orderer  of  all  things.  For  is  it 
not  inconsistent  with  sovereignty,  to  be  accoimtable  for 
every  thing  one  means  to  do  1  should  there  be  no  arcana 
imperii,  nothing  kept  hid  and  secret  7  It  cannot  stand  with 
the  absoluteness,  at  least,  of  his  dominion,  and  that  power 
which  rightfully  belongs  to  him  over  the  whole  creation, 
that  there  should  be  nothing  determined  or  done,  but  there 
must  be  previous  notice  of  it  given  to  his  creatures.  He 
gives  no  account  of  any  of  his  matters  unto  any.  And 
then, 

2.  It  is  his  glory,  and  his  honour;  it  is  the  peculi.ir 
honour  of  his  Godhead,  to  have  the  prospect  of  all  his 
works  in  view,  even  from  the  beginning  to  the  end.  A 
glory  that  he  cannot  share  nor  communicate.  It  is  the 
glory  of  God  to  conceal  a  thing,  to  hide  things,  to  have  his 
way  in  the  dark,  so  as  that  his  footsteps  shall  not  be 
known ;  and  so  to  steer  the  course,  and  manage  the  whole 
administration  of  his  governmeni,  that  none  shall  be  able 
to  trace  him,  or  know  what  he  will  do  next;  neither  make 
any  certain  collection  from  what  is  done,  what  shall  be 
done.  As  the  wise  man  says,  "  He  hath  made  every  thing 
beautiful  in  its  time,"  (hath  ordered  all  things  in  the  aptest 
and  fittest  seasons  for  the  same,)  "  also  he  hath  set  the 
world  in  their  hearts,  so  that  no  man  can  find  the  work 
that  God  maketh  from  the  beginning  to  the  end,"  Eccles. 
iii.  11.  He  hath  set  the  world  in  their  hearts,  .so  as  that 
the  very  world  itself,  that  is,  the  stage  on  which  are  acted 
so  many  successive  parts,  doth  become  a  blind  to  them, 
that  they  cannot  see  his  way;  nor  from  the  beginning  or 
former  things  conjecture,  or  make  any  collection  what  will 
ensue.  As,  you  know,  the  eye  that  sees  all  things,  sees 
not  itself  He  hath  set  the  world  in  their  heart,  the  seat 
of  prudence,  understanding,  wisdom,  and  knowledge  ;  but 
the  object  is  so  close  to  the  faculty  that  it  cannot  see.  They 
cannot  see  what  is  done  in  the  world  so  near  them,  so  as 
to  be  able  to  discern  and  make  inferences  from  any  former 
things,  to  any  future  things  yet  to  be  done,  at  least  wise  as 
to  the  timing  of  them,  which  our  text  referreth  chiefly  to. 
"  Such  a  thing  was  done  such  a  time,  therefore  such  a 
thing  will  be  done  such  a  time." 

This  then  is  his  peculiar  and  singular  glory,  that  he  can 
outdo  apprehension,  and  counterwork  the  conjectures  and 
guesses  even  of  all  men.  Sometimes  such  a  state  of  things, 
according  to  all  visible  human  appearances,  seems  instant ; 
It  may  be  nothing  but  gloominess,  darkness,  and  horror  is 
to  be  looked  for  at  such  a  time,  according  to  all  the  prog- 


nostics we  can  have ;  and  lo !  by  a  quick  turn  of  provi- 
dence, most  unexpectedly  a  bright  lightsome  season  is 
brought  forth  in  view.  Sometimes,  on  the  other  hand,  ex- 
ternal appearances  are  fair  and  pleasing;  men  are  ready 
to  cry  nothing  but  Peace,  peace  ;  and  then  a  sudden  cloud 
arises,  and  spreads  itself  over  all,  out  of  which  nothing  but 
storms  and  tempests  ensue.  And  so  doth  the  providence 
of  God,  as  was  aptly  expressed  by  the  poet,  seem  to  sport 
with  men ;  ludere  in  hwmanis  rebus.  God  doth,  as  it  were, 
glory  over  men  in  this  kind,  by  giving  them  to  see,  how 
by  letting  such  appearances  come  into  view  he  can  raise 
fears  and  scatter  them ;  or  excite  such  and  such  proba- 
bilities to  make  persons  full  of  hopes,  and  presently  dash 
them,  tliat  men  may  know  the  Lord  omnipotent  reigneth. 
There  is  no  searching  his  understanding ;  he  is  not  capa- 
ble of  being  prescribed  unto.  None  can  direct  the  Spirit 
of  the  Lord ;  it  runs  the  most  unthought-of  ways  in  its  dis- 
posal and  management  of  things.  This  then  is  reason 
enough  as  to  God ;  it  is  his  right  to  have  the  disposal  of 
times  and  seasons ;  and  then  it  is  his  glory  wherein  his  ex- 
cellency doth  shine  and  discover  itself,  and  shows  how  far 
he  transcends  all  the  thoughts  and  apprehensions  of  men ; 
how  far  his  thoughts  are  above  our  thoughts,  and  his  ways 
above  our  ways.    And, 

II.  There  is  reason  too,  in  reference  to  his  people,  why 
it  should  be  so ;  that  is,  it  is  their  great  advantage  that  thus 
it  should  be.    As, 

1.  That  they  may  not  be  diverted  from  their  proper  work 
and  business,  the  work  they  have  to  do  from  day  to  day, 
and  from  hour  to  hour ;  which  certainly  they  would  be, 
if  they  had  the  range  of  all  future  times  open  to  them. 
They  would  be  taken  off  from  minding  their  present  busi- 
ness; and  spend  their  time  in  continual  profitless  ranges, 
to  and  fro,  in  the  futurities  that  should  lie  open,  and  pre- 
sent a  vast  prospect  to  them.     And  again, 

2.  That  they  may  not  be  disquieted  ;  for  certainly  it 
would  be  a  very  great  disquietment  to  the  mind  of  a  good 
man,  if  he  did  know  all  things  that  should  fall  out  in  the 
compass  of  time,  even  his  own  time.  But  I  hasten  to  the 
other  thing,  and  therefore  enlarge  not  further  here. 

Secondly,  The  second  point  was  this  ;  We  are  not  con- 
cerned, and  therefore  should  not  be  solicitous  to  inquire, 
or  know  much  of  these  reserved  limes  and  seasons,  which 
he  hath  so  put  and  hid  in  hi,'!  own  hand  and  power ;  "  It 
is  not  for  you  to  know  the  times,"  &c.  And  here  we  may 
reckon  it  is  not  for  us, 

I.  As  being  none  of  our  right,  it  belongs  not  unto  us ; 
we  can  claim  no  such  thing.    And, 

II.  As  being  no  way  for  our  advantage.  It  can  profit 
us  nothing.  What  should  we  get  by  it  1  It  is  therefore 
not  for  us.  God  hath  so  ilisposed  the  state  of  things,  and 
the  way  of  his  dispensation  towards  us  men,  over  whom 
he  is  Governor,  as  not  to  please  and  gratify  our  humour ; 
but  to  do,  in  reference  to  his  own,  whatmay  make  for  their 
real  advantage.  But  what  shall  we  be  the  belter  for  know- 
ing what  God  will  do.  what  times  or  seasons  shall  come 
either  of  good  or  evil  ?     I  add  further, 

III.  It  would  be  our  great  disadvantage,  and  a  prejudice 
lo  us.    For, 

1.  It  would  mul'iply  our  troubles.  For  do  not  we 
know  how  apt  we  are  lo  forecast  (roubles  lo  ourselves  1 
When  we  are  not  .sure  they  will  come,  yet  our  minds  will 
not  be  withheld  from  a  most  tormenting  anticipation  of 
evil,  and  possibi'e  troubles ;  (we  do  not  know  they  are 
certainly  future,  but  we  apprehend  them  possible;)  and 
so  that  which  God  would  have  us  sufferbut  once,  we  sulTer 
a  thousand  times.  We  ought  to  admire  here  the  Divine 
wisdom  and  mercy  in  conjunction,  upon  this  occasion; 
that  he  dolh  not  let  us  have  any  more  knowledge  than 
what  will  suit  with  our  power  in  such  things.  What  a 
dreadful  concurrence  would  it  he  in  us  between  infinite 
knowledge  and  finite  power!  Could  we  know  all  things, 
and  yet  do  but  this  or  that;  if  a  man  should  have  the 
knowledge  of  such  and  such  things  to  come,  but  no  power 
to  prevent  it;  (as  alas!  what  can  our  impotency  do"!)  how 
dreadful,  I  say,  would  this  be ! 

There  is  a  great  deal  of  compassion  in  this;  that  since 
it  belongs  to  our  slate  as  creatures  to  be  able  to  do  but 
little,  to  be  mere  dependencies,  impotent  things,  that  there- 
fore we  should  not  have  foreknowledge  of  what  it  would 


704 


TIMES  AND  SEASONS  RESERVED 


Serm.  I, 


be  afflictive  to  us  to  foreknow.  We  are  therefore  put 
under  a  restriction  that  comes  so  close  to  us,  as  to  stand 
betwixt  us  and  to-morrow.  "Take  no  thought  for  the 
morrow;  sufficient  for  the  day  is  the  evil  thereof,"  Matt. 
vi.  34.  We  are  not  to  range  with  afflicting  thoughts  so  far 
as  to  the  next  day.  Thou  wilt  have  enough  in  this  day  to 
trouble  thee  with,  never  let  thy  solicitude  be  conversant 
about  the  accessions  of  time.  We  foolish  creatures  should 
fetch  the  troubles  of  all  our  days  into  every  day,  if  we 
could  foreknow  what  is  to  come.  Take  then  no  thought 
for  to-morrow ;  it  is  enough  for  you  that  you  have  One  to 
think  of  you,  and  care  for  you.  And  it  will  make  most 
for  your  advantage  to  be  looked  upon  by  him  every  day  ; 
who  will  make  your  strength  to  be  sufficient  for  each  day 
when  it  comes.    And  then, 

2.  As  it  would  be  a  prejudice  to  us  in  the  multiplica- 
tion of  afflictions,  so  in  the  diminution  of  mercies.  For 
there  is  a  great  accent  of  pleasure  and  delightfulness  cer- 
tainly added  to  them  by  the  surprisingness  of  them,  when 
they  come  most  unexpectedly.  How  grateful  is  a  bright, 
warm,  refreshing  sun,  shining  all  on  a  sudden  out  of  a 
thick  dismal  cloud  !  Memorable  things  have  been  done 
for  the  church  of  God  that  they  looked  not  for ;  such 
things  as  eye  had  not  seen,  nor  ear  heard,  neither  had  it 
entered  into  their  hearts  to  conceive,  or  which  they  could 
form  no  conception  of  beforehand.  "  Who  would  have 
looked  (said  they)  for  such  a  day  as  this  is'!"  How  sweet 
is  a  mercy  that  comes  unknown,  unlooked  for  1  "  When 
the  Lord  turned  again  the  captivity  of  Zion,  we  were  like 
them  that  dream.  Then  was  our  mouth  filled  with  laugh- 
ter, and  our  tongue  with  singing,"  Ps.  cxxvi.  1,  2.  God 
so  provides  in  this  matter,  that  nothing  of  the  gust  and 
sweetness  of  mercy  shall  be  lost  to  his  people  ;  they  shall 
have  it  with  the  best  and  highest  set-otf  or  advantage. 
Now, 

To  make  some  brief  use  of  all  that  we  have  observed, 
taken  together  ;  we  may  learn  hence, 

I.  That  there  is  an  aptness  in  the  spirits  of  men,  even 
of  good  men,  to  be  very  inquisitively  prying  into  futurity, 
beyond  what  God  hath  thought  fit  to  reveal  and  put  out 
of  his  own  hand  and  power,  as  to  the  discovery  thereof 
"  Lord,  wilt  thou"  (say  his  disciples)  "  at  this  time  restore 
the  kingdom  to  Israel  1"  wilt  thou  do  it  now  1  It  would 
not,  it  seems,  satisfy  them  or  serve  their  turn,  to  have 
some  understanding,  such  as  they  might  collect  from  the 
prophets,  whom  they  had  in  their  hands,  that  God  had  a 
kind  thought  towards  Israel,  had  not  utterly  cast  ofi'  his 
people :  they  cannot  be  content  to  know  only  so  much  ; 
but,  Lord !  shall  it  be  now"!  Wilt  thou  now  restore  the 
kingdom  to  Israel  ■? 

That  disposition  of  spirit,  since  it  is  so  natural,  ought  to 
be  watched  and  repressed ;  and  as  we  find  any  hankering 
in  our  own  spirits  this  way,  we  should  see  to  it  that  they 
meet  with  their  seasonable  and  due  rebukes,  even  from 
our  own  animadversions.  We  are,  when  a  sutfering  time 
is  upon  us,  very  impatiently  set  upon  it  to  know  when  it 
shall  be  over.  If  we  have  any  expectation  of  a  good  time, 
oh  !  but  when  shall  it  be  1  Thus  we  would  bring  God  to 
our  punctilio,  and  to  our  very  now.  Upon  such  niceties 
would  we  be  with  him,  so  apt  are  we  to  dodge  with  the 
great  Lord  of  heaven  and  earth.  "  That  which  I  would 
have,  shall  it  be  now  1  or  when  shall  it  be  1  This  is  that 
I  would  be  rid  or  freed  of,  but  when  t  How  long  must  I 
bearl  how  long  must  I  waif!"  This  now  is  undutiful, 
and  stands  not  with  that  creaturely  submission,  that  is  be- 
longing and  proper  to  our  state :  much  less  with  the  spirit 
of  a  child;  that  tractahleness,  resignation,  yielding  in  all 
things  to  the  Father's  pleasure  and  wisdom,  which  is  most 
agreeable  to  that  relation.     And  again, 

II.  We  may  learn  hence,  that  times  or  .seasons,  whether 
they  be  good  or  evil  to  a  people,  fall  not  out  to  them 
casually,  or  by  chance ;  but  they  remain  in  the  hand  and 
power  of  God.  We  are  too  apt  to  let  our  spirits  work 
many  times  as  if  we  thought  such  and  such  things  came 
to  pass  by  casualty.  For  if  any  ill  state  of  things  come 
upon  us,  how  apt  are  we  to  aggravate  the  evil  of  it  to  our- 
selves, saying ;  "  Had  it  not  been  for  such  a  thing,  this  had 
not  come ;  this  might  have  been  kept  off;  if  it  had  not 
been  for  the  miscarriage  of  this  instrument,  our  case  had 
not  been  so  bad.     If  it  were  not  for  this  or  that  unhappy 


accident,  all  had  been  well  enough."  Alas !  we  foro-et 
these  things  are  in  his  hand  and  power  that  overrules  and 
orders  all,  that  it  is  not  blind  chance  that  regulates  the 
world,  but  the  counsel  and  wisdom  of  God  that  run 
through  the  compass  of  all  events,  and  hath  the  conduct 
of  all  things. 

III.  We  may  also  learn,  that  men  have  it  not  in  their 
hand  and  power  to  order  times  and  seasons  of  good  and 
evil,  to  God's  people,  as  they  please.  We  may  sometimes 
seem  to  have  that  apprehension  ourselves ;  and  if  we  have 
not,  some  may  have  an  apprehension,  that  it  is  in  their 
hand  and  power  to  dispose  and  measure  out  good  and 
evil,  to  the  children  of  God,  aj>  they  will.  No,  God  hath 
not  let  the  reins  go  yet,  he  hath  the  times  and  seasons  in 
his  own  power.  Say  they  sometimes,  "  We  will  pursue 
we  will  overtake,  and  we  will  divide  the  spoil,  we  shall  have 
our  will  over  them,"  when  God  hath  not  said  so :  and  his 
will  and  work  shall  stand  against  and  above  theirs.  And 
take  we  heed  of  our  attributing  too  much  to  creatures,  that 
what  men  have  a  mind  to,  shall  be ;  or  what  they  have  no 
mind  to,  shall  not  be.  There  is  a  God  in  heaven  that 
changeth  the  times  and  seasons  as  he  seeth  good.  And, 
for  the  shutting  up  of  all,  let  us  in  reference  to  this  matter, 
and  upon  what  hath  been  spoken  to  you,  take  in  the  close 
these  few  counsels. 

1.  Let  us  labour  to  trust  in  him,  who  hath  all  the  times 
and  seasons  which  concern  us,  and  his  people,  and  the 
world,  in  his  own  hand  and  power.  Have  we  not  reason 
enough  to  do  so,  and  encouragement  enough?  And  so 
though  we  be  blind  and  cannot  see  the  product  of  to- 
morrow ;  know  not  what  a  day  will  bring  Ibrth  ;  we  shall 
have  him  to  be  eyes  to  us.  He  will  be  eyes  to  the  blind, 
if  they  will  but  trust  in  him.  As  when  a  blind  person  is 
led  by  another,  he  useth  that  person's  eyes  who  leads  him. 
Let  him  lead  us  on  from  day  to  day,  time  to  time,  season 
to  season.  We  cannot  see  with  our  own  eyes,  but  is  it  not 
better  for  us  that  we  have  better  eyes  to  see  with  ?  For 
we  have  one  to  see  for  us,  who  seeih  infinitely  better  than 
we.  We  know  not  the  product  of  the  next  day,  or 
week;  but  is  it  not  enough  that  he  knoweth  the  event  of 
all  future  times,  and  that  he  orders  all  things  with  exact 
judgment  ■?  "  He  is  a  Rock,  his  work  is  perfect,  all  his 
ways  are  judgment,"  (Deut.  xxxii.  4.)  or  reason :  the  most 
exquisite  reason,  that  is,  the  result  of  deliberation,  and  the 
most  concocted  thoughts.  Deliberation,  it  is  true,  can 
have  no  place  with  him,  who  is  the  most  absolutely  perfect 
Being;  but  that  which  is  equivalent  is  intended  to  be  sig- 
nified by  the  applying  it  to  him.  He  sees  with  one  view 
all  the  connexions  of  things;  and  so  is  able  to  outdo  them 
who  reason  but  by  degrees,  and  by  recollecting  of  things 
after  things,  so  as  to  make  a  judgment  at  last.  "  Our  God 
is  a  God.of  judgment:  blessed  are  all  they  that  wait  for 
him,"  Isa.  xxx.  18.  To  every  thing  there  is  time  and 
judgment.  He  doth  particularly  state  the  time  and  season, 
applielh  to  every  thing  its  proper  time  when  it  is  most  fit 
ii  should  fall  out;  and  then  it  will  so  do  to  the  best  pur- 
pose. Trust  in  him,  I  say,  who  hath  all  future  times  and 
seasons  in  his  own  hand  and  power.  The  Father  hath 
put  them  all  in  his  own  hand  and  power.  Father  !  that  is 
an  expression  of  love,  tenderness,  compassion,  and  care. 
Is  he  not  fit  to  be  trusted  then  ? 

2.  Submit  to  him,  who  hath  all  things  and  seasons  in 
his  power;  resign,  I  say,  and  yield  the  matter  to  him. 
Subdue  an  unquiet,  turbulent  heart  ;  beat  down  all 
wayward  and  perverse  rea.sonings,  Father  is  a  name  of 
authority,  as  well  as  love.  The  Father  hath  put  all  things 
in  his  hand  and  power  ;  he  who  is  the  Head  of  the  family, 
that  great  family,  which  is  made  up  of  heaven  and  earth. 
And  are  you  children  of  that  family,  and  will  you  not 
allow  that  he  orders  the  timing  of  things  as  to  him  seera- 
eth  meet. 

3.  Since  you  cannot  know  his  times  and  seasons,  pray 
labour  to  kiaow  j'our  own.  Since  you  cannot  know  the 
times  and  seasons  which  he  hath  put  in  his  own  hand  and 
power,  know  those  that  he  halh  appointed  to  you.  Though 
he  hath  hid  from  you  those  seasons  of  future  events,  in  the 
contingencies  of  the  world,  yet  he  halh  not  hid  from  you 
the  duty  of  all  seasons  and  events.  This  is  our  time. 
"Your  time  is  alway  ready,"  saith  Christ;  (John  vii.  6.) 
that  is,  the  present  time  is  ours,  that  he  halh  put  as  a  prize 


Serm.  II. 


IN  THE  FATHER'S  OWN  POWER. 


TK 


into  our  hands ;  the  present  time  for  present  work,  if  we 
have  wisdom  and  hearts  to  make  use  of  it. 

It  is  a  dreadful  thing  not  to  know  our  own  time.  "For 
man,"  says  the  preacher,  "  also  knoweth  not  his  time," 
Eccles.  LX.  12.  That  was  the  miserable  state  of  Jerusalem ; 
they  knew  not  the  lime  of  their  visitation.  For  our  Saviour 
beheld  the  city,  and  wept  over  it,  considering  what  was 
coming  upon  it.  Enemies  should  begirt  it  round  about, 
such  and  such  ruins  should  befall  it,  and  all  because  they 
did  not  know  in  their  day  the  things  that  did  belong  to  their 
peace;  but  now  they  were  hid  from  their  eyes,  Luke  xix. 
41,  43.  Thou  hadst  a  good  time,  as  if  he  had  said,  if  thou 
wouldst  have  known  it.  We  are  barred  up  as  to  future 
time ;  but  we  are  bid  to  know  the  present  time,  and  what 
God  calls  for  at  our  hands  therein.  We  may  k-now  when 
it  is  a  time  to  mourn,  and  when  to  rejoice  ;  when  to  weep, 
and  when  to  be  merry  and  plea.sant. 

He  points  out  to  us  our  more  extraordinary  praying 
seasons,  if  we  would  but  observe  the  finger  of  Providence, 
and  take  notice  of  his  indications.  It  is  a  lamentable  case, 
when  we  cannot  understand  the  lime  of  such  a  thing ; 
when  we  cannot  know  this  is  a  time  for  such  work,  and 
this  for  such  work.  The  present  time  points  out  such  and 
such  work  that  we  should  be  intent  upon.  We  cannot 
indeed  know  these  reserved  times  and  seasons ;  let  us  then 
know  the  times  that  are  left  open  to  our  view.  As  now 
this  present  time  is  come,  but  do  we  know  what  ought  to 
be  the  work  of  this  time  1  God  hath  ordered  for  us  this 
time,  this  season  to  be  waiting  for  him,  humbling  ourselves 
before  him.  The  season  tells  us  what  the  working  of  our 
souls  should  be  now  at  this  time ;  what  there  should  be 
of  humiliation  ;  what  of  striving  and  wrestling  with  God ; 
what  endeavours  to  take  hold  of  him,  that  we  may  yet 
keep  him  with  us,  while  we  have  him.  It  is  a  happy 
thing  to  be  able  to  know  a  praying  day,  when  it  comes ; 
to  know  it  so  as  to  answer  it  by  a  suitable  frame  and 
temper  of  spirit. 

So  also  you  are  expecting  shortly  another  good  time,  a 
season  of  drawing  nigh  unto  God,  and  to  converse  with 
him  and  with  your  great  Redeemer,  even  at  his  own  ta- 
ble. If  God  do  order  for  you  that  season,  that  will  tell 
you  what  disposition  of  spirit  there  must  be ;  and  you 
ought  to  be  forecasting,  that  you  may  have  a  temper  and 
disposiiion  of  spirit  suitable  to  such  a  season,  and  the  work 
of  it.  If  you  have  the  season,  it  will  then  prove  a  blessed 
season  ;  and  if  you  should  be  deprived  of  it,  yet  all  these 
sweet  gracious  workings  of  spirit  will  not  be  lost,  they 
will  be  a  rich  advantage  to  you  even  in  reference  to  a  fu- 
ture holy  course.  Oh  then,  if  you  cannot  know  God's 
time,  labour  to  know  your  own  ">  the  present  time  for  pre- 
sent work,  that  he  seems  to  call  you  to.  And  then  I  add 
in  the 

4.  And  last  place,  since  you  cannot  look  far  into  future 
time,  look  more  into  eternity,  over  and  beyond  all  time. 
For  it  is  only  future  time  that  God  hath  shut  up  from  you, 
while  he  leaves  eternity  open  to  you.  He  would  have  you 
look  over  time  into  a  vast  and  boundless  eternity.  Look 
then  not  to  the  things  that  are  seen  and  temporal,  (things 
measured  by  time,)  but  to  the  things  unseen  and  eter- 
nal !  And  doing  so,  this  will  be  your  great  advantage 
and  gain  ;  you  will  find  that  though  the  outward  man 
should  perish,  (as  there  will  come  a  crash  upon  all  our 
earthly  tabernacles,  and  down  they  must,')  the  inward  man 
will  be  renewed  day  by  day.  If,  then,  the  outward  man 
will  perish,  let  it  perish;  if  it  will  go  down,  let  it  go; 
there  is  somewhat  we  shall  gain  by  that  loss.  In  the 
mean  while  we  shall  in  our  souls  he  renewing  strength 
day  by  day,  if  we  keep  our  eye  open  to  eternity;  to  thai 
unseen  stale  of  things  within  the  vail,  whither  he  hath  led 
the  way,  who  is  our  great  Forerunner  to  the  glory  that  is 
to  be  revealed;  with  which-  glory  the  sufferings  of  the 
present  time,  this  noK\  are  not  to  be  compared;  not  to  be 
named  in  the  same  day,  with  that  felicity  which  accrues 
to  us  hereafter.  In  a  word,  what  we  now  suffer,  within 
the  compass  of  time,  cannot  bear  any  parallel  with  that 
glory  and  blessedness  which  is  to  come  afler  time  is  done. 
Let  us  therefore  in  the  mean  while  seriously  mind  these 
things. 

"  Preached  at  Haberdasher's  Hall,  February  27th,  1675. 


SERMON  II.* 

2  Cor.  iv.  8. 
We  are  prouiled  on  every  side,  yet  not  distressed. 

I  SHALL  detain  you  very  little  about  the  context.  In 
the  foregoing  verse  the  apostle  speaks  of  a  certain  treasure 
which  wa.s  committed  to  earthen  ves,sels,  with  this  design, 
that  the  excellency  of  the  power  might  he  of  God  ;  that  is, 
might  appear  to  be  of  God,  and  not  of  men.  What  this 
treasure  was  you  may  collect  from  the  Glh  verse.  "  God, 
who  commanded  the  light  to  shine  out  of  darkness,  hath 
shined  in  our  hearts,  to  give  the  light  of  (he  knowledge  of 
the  glory  of  God,  in  the  face  of  Jesus  Christ."  Now  "  this 
treasure,"  saith  he,  "  we  have  in  earthen  vessels ;"  that  is, 
the  light  of  the  knowledge  of  the  glory  of  God,  shining  in 
the  face  of  Jesus  Christ:  conveyed  in  and  through  a 
Mediator,  and  discovered  in  the  Gospel.  It  is  a  treasure 
of  liglit  whereof  he  speaks,  a  treasure  of  glorious  light. 
And  this  is  that  which  he  said  was  put  into  earthen  ves- 
sels ;  intrusted  to  the  ministerial  disposition  of  very  mean, 
and  very  weak  and  fragile  instruments.  And  that  upon 
this  account,  that  all  might  see  that  the  excellency  of  the 
power  was  of  God,  and  not  of  them  ;  that  there  was  some- 
what more  than  human  in  the  matter,  that  such  effects, as 
he  had  .spoken  of  in  the  close  of  the  foregoing  chapter, 
should  follow  that  dispensation  they  were  intrusted  with. 
Where  also  it  is  by  the  way  intimated,  that  this  same 
treasure  is  not  a  treasure  of  mere  light ;  feeble,  ineffectual 
notions,  that  were  apt  only  to  reach  the  mind  of  a  man, 
and  stay  there  as  the  matter  of  contemplation  only  ;  but  it 
is  a  certain  vital,  vigorous  light,  whereof  he  speaks,  a  light 
that  carries  power,  efficacy,  and  a  transforming  influence 
along  with  it.  The  light  of  that  glory  which,  being  beheld, 
changeth  souls  into  the  same  likeness,  from  glory  to  glory. 
This  light  we  have,  this  treasure  of  glorious  light,  in  earthen 
vessels ;  that  so  the  excellency  of  that  power,  which  ac- 
coinpanieth  this  light,  may  appear  to  be  of  God,  and  not 
of  men :  that  all  who  observe  it  may  be  convinced,  and 
constrained  to  confess  something  divine  in  it,  when  such 
things  are  discovered  and  held  forth  to  men,  as  work  at 
the  rate,  which  the  Gospel  dispensation  was  designed  to  do, 
and  did  actually  do. 

And  then  in  the  words  that  we  are  to  speak  unto,  and 
those  that  follow,  he  giveth  a  proof  and  demonstration  of 
the  excellency  of  the  power,  that  did  accompany  and  go 
with  the  Gospel  light  wherever  it  reached  its  end,  and  did 
the  work  to  which  it  was  designed;  and  to  which  it  was 
also  in  its  own  nature  adapted  and  made  suitable.  Let 
this  be  a  proof  to  you  (as  if  he  had  said)  that  there  is  a 
certain  excellency  of  power  accompanying  that  light, 
which  we  are  appointed  to  convey  to  the  world ;  namely, 
that  we,  who  are  thus  intrusted,  though  we  are  but  a  com- 
pany of  earthen  vessels,  are  not  for  all  that  presently 
knocked  asunder,  by  being  on  every  side  struck  at  and 
dashed  against.  "We  are,  indeed,  troubled  on  every  side, 
yet  not  distressed ;  we  are  perplexed,  but  not  in  despair  ; 
persecuted,  but  not  forsaken;  cast  down,  but  not  destroy- 
ed." Certainly  there  was  somewhat  more  than  ordinary 
in  this  matter,  that  a  little  light  should  so  preserve  vessels 
of  earth,  that  they  could  not  be  broken.  There  was  an 
excellency  of  power  went  along  with  it.  And  this  is 
brought  for  a  proof  of  it,  that  their  spirits  were  sustained 
and  upheld  in  defiance  of  surrounding  troubles.  Our 
spirits  are  not  broken,  we  are  still  where  we  were,  what- 
ever a.ssaulls  are  made  upon  us  from  without.  This  is 
that  which  the  apostle  says  here,  and  is  manifestly  the  de- 
sign and  scope  of  the  words. 

"And  in  these  and  the  following  words  we  have  the 
apostle  very  curiously  criticising  about  the  degree  of  the 
afflictions,  which  he,  and  others  in  his  circumstances,  were 
exposed  to,  or  the  extent  and  limits  of  them ;  that  they 
reached  so  far,  to  a  certain  point  or  degree,  but  no  further. 
And  he  makes,  as  you  see,  a  fourfold  distinction  between 
trouble  on  every  side,  and  distress ;  perplexity,  and  de- 
spair ;  persecution,  and  desertion ;  dejection,  and  destruc- 


706 


BELIEVERS  TROUBLED,  YET  NOT  DISTRESSED. 


Serm.  II 


tion :  yielding  the  former  as  to  each  of  these,  but  denying 
the  latter. 

And  as  to  this  passage  which  we  have  chosen  to  speak 
unto,  "  We  are  troubled  on  every  side,  yet  not  distressed :" 
we  are  to  consider  the  subject,  that  is  common  to  this,  and 
all  the  rest;  and  then  what  is  said  about  it  by  way  of 
affirmation,  and  by  way  of  negation. 

It  is  very  true,  the  apostle  doth  more  directly  speak 
here  of  a  particular  subject ;  that  is,  of  such  persons  as 
were  intrusted  with  the  ministry  and  dispensation  of  the 
gospel:  "We  have  this  treasure  in  earthen  vessels,  we 
are  troubled  on  every  side,"  &c.  But  yet  the  same  persons 
were  considerable  too  in  a  capacity,  that  was  common  to 
them  with  all  other  Christians.  And  he  speaks  in  that 
guise  before,  of  something  that  must  be  vmderstood  as 
common  to  Christians  in  general ;  and  not  appropriated  to 
ministers  only ;  and  that  is,  the  having  the  light  to  shine 
into  [heir  hearts ;  that  "  light  of  the  knowledge  of  the 
glory  of  God,  in  the  face  of  Jesus  Christ."  This  was  not 
peculiar  unto  them  alone.  It  having  shone  first  into  the 
minds  and  hearts  of  the  apostles ;  from  thence,  as  its  in- 
strument, this  light  was  further  conveyed,  and  transmitted 
unto  others.  We  take  "  we"  therefore  in  that  more  ex- 
clusive sense,  or  as  it  holds  forth  to  us  a  larger  subject ; 
namely.  Christians  as  such,  who  are  so  in  sincerity  and 
truth  ;  and  I  would  observe  to  you, 

That  it  is  very  possible  to  be  encompassed  with  sur- 
rounding troubles,  and  yet  at  the  same  time  not  to  be  in 
distress.  Or,  if  we  take  it  with  application  to  the  subject; 
sincere  Christians,  even  then,  when  they  are  surrounded 
with  troubles  on  every  side,  may  yet  be  exempted  from 
distress ;  may  be  troubled  on  every  side,  yet  not  distressed. 
And  that  this  may  be  more  distinctly  spoken  to,  we  are  to 
consider. 

First.  Of  whom  this  is  said. 

Secondly,  What  it  is  that  is  said  of  them.    And, 

Thirdly,  Upon  what  grounds. 

First,  We  are  to  consider  of  whom  this  is  said.  1 
have  already  in  general  told  you,  that  we  may  justly  ex- 
tend it  to  all  Christians  that  are  sincere  ;  that  is,  who  are 
entirely  such,  and  who  faithfully  persevere. 

I.  To  those,  who  are  entirely  sucli,  or  are  Christians 
throughout :  who  do  not  content  themselves  with  this  or 
that  piece  of  religion  ;  but  have  gotten  the  whole  and  en- 
tire frame  of  it.  It  is  very  possible,  that  the  whole  of 
religion  may  not,  by  these  troubles  on  every  side,  be  struck 
at  all  at  once.  But  if  a  man  be  an  entire  Christian,  by  the 
concurrence  of  all  the  integral  parts  which  belong  to  such 
a  character,  it  is  likely  that  he  will  some  time  or  other 
find  himself  troubled  on  every  side;  and  yet  may  find 
himself  also  exempted  from  distress.  The  apostle  tells 
us,  that  "  all  that  will  live  godly  in  Christ  Jesus,  shall 
suffer  persecution,"  2  Tim,  iii.  12.  It  was  possible  to  be 
a  sober  man,  and  a  pious  man,  (as  piety  went  in  the  pagan 
world,)  and  yet  not  be  persecuted.  i?ut  if  a  man  would 
be  a  godly  man  in  Jesus  Christ;  if  he  would  add  Chris- 
tianit)',  in  that  state  of  things,  and  at  that  time,  to  his 
profession  of  piety ;  then,  as  if  the  apostle  had  said,  let 
him  look  to  it,  he  will  be  persecuted ;  and  then  he  had 
need  to  look  to  this  al.so,  that  he  he  not  distressed. 

II.  The  true  Christian  of  whom  we  speak  is  also  one 
that  faithfully  perseveres.  Having  been  once  an  entire 
Christian,  by  the  concurrence  of  all  that  was  requisite  to 
make  him  so,  he  continues  to  be  what  once  he  was. 
Otherwise,  by  laying  aside  this  or  that  piece  of  religion, 
when  that  comes  to  expose  him  to  danger,  the  case  would 
be  altered.  He  neither  would  be  exposed  to  affliction,  nor 
so  much  need  the  support.  If  I  did  preach  circumcision, 
says  the  apostle,  when  the  doing  of  that  was  so  great  a 
salvo  to  a  man,  why  should  I  then  suffer  persecution  ■?  I 
should  then  be  liable  to  no  trouble,  the  offence  of  the 
cross  being  ceased.  Gal.  v.  11.  "  It  were"  (as  if  he  had 
said)  "  an  easy  matter  for  me  to  avoid  the  stroke,  if  I  could 
waive  such  a  particular  piece  of  Christian  truth,  and  such 
a  part  of  Christian  duty ;  as  this  very  juncture  of  time 
did  challenge  my  owning  and  asserting  even  to  the  tit- 
most  hazard.  I  were  well  enough  if  I  could  dispense  in 
this  matter  :  but  because  I  cannot,  the  offence  of  the  cross 
is  not  likely  to  cease  ;  I  shall  have  that  in  my  way  if  I 
were  apt  to  stumble  at  it." 


Secondly,  We  are  next  to  consider  what  it  is  that  is 
here  said  of  these  persons.  Something  is  said  affirmatively, 
to  show  the  extent  of  the  present  affliction  ;  and  something 
negatively,  to  show  the  limitation  of  it. 

I.  That  which  is  said  by  way  of  affirmation,  and  to 
show  how  far  the  present  affliction  did  extend,  is  this ; 
"  We  are  troubled  on  every  side."  It  reached  so  far  as  to 
give  trouble  on  every  side.  Here  we  are  to  consider  what 
sort  of  trouble  that  is,  in  respect  of  the  nature  of  it ;  then 
in  respect  of  the  degree  of  it. 

1.  In  respect  of  the  nature  of  it,  it  is  plain  it  was  ex 
ternal  trouble.  The  very  word  there  used,  S\i(i6ftcviit,  sig- 
nifieth  dashing  a  thing  from  without.  As  the  beating  and 
allision  of  the  waves  against  a  rock  make  no  trouble  in  the 
rock,  no  commotion  there ;  but  a  great  deal  of  noise, 
clamour,  and  tumult,  round  about  it.  That  is  the  sort  ol 
trouble  which  that  word  in  its  primary  signification  holds 
forth  to  us ;  and  which  the  circumstances  of  the  text  de- 
clare to  be  the  signification  of  the  thing  here  meant.  And 
then  we  have  next  to  consider, 

2.  The  degree  of  this  same  trouble ;  or  what  is  inti- 
mated concerning  it  in  the  expression  "  on  every  side."  It 
is  very  true  indeed  we  are  not  necessitated,  by  the  literal 
import  of  the  expression  there  used,  {itavn,)  to  read  it 
thus.  We  may  as  well  read  it,  troubled  in  ail  things, 
troubled  in  all  kinds,  or  at  all  times.  The  universal  ex- 
pression IS  capable  of  any  of  these  additions,  whereof 
there  is  none  expressed  in  the  text.  It  may  therefore  mean 
a  great  variety  of  those  external  troubles  that  we  are  liable 
to :  such  as  we  fmd  the  apostle  making  a  distinct  enume- 
ration of  pretty  frequently ;  as  in  the  2  Cor.  xi.  22.  and 
onward,  and  so  elsewhere.  And  also  the  expression  may 
import  the  continuedness  of  such  troubles  running  along 
with  us  in  our  course.  We  are  always  troubled,  surround- 
ed with  trouble,  always  filled  with  it.  "  In  every  city, 
bonds  and  afflictions  abide  me,"  says  St.  Paul,  Acts  xx.  23. 
This  is  said  by  way  of  affirmation,  to  show  the  extent  of 
this  affliction.    And  then, 

II.  By  way  of  negation,  to  show  the  limitations  of  this 
affliction,  it  is  said  that  it  did  not  arrive  to  distress.  That 
is  the  thing  denied  of  this  subject.  While  trouble  on 
every  side  is  confessed,  the  apostle,  I  say,  denies  their 
being  actually  distressed  on  this  account.  And  there  the 
word  used  {Tem-)(uipiiijLcvoi)  signifieth  such  a  kind  of  strait- 
ening as  doth  infer  a  difficulty  of  drawing  breath:  that  a 
man  is  so  compressed  that  he  cannot  tell  how  to  breathe  ; 
that  is  the  native  import  of  the  word.  As  if  he  had  said, 
We  are  not  reduced  to  that  extremity,  b)'  all  the  troubles 
that  surround  us ;  but  we  can  breathe  well  enough  for  all 
that.  Properly  there  are  meant,  by  this  thing  denied,  two 
degrees  or  steps  of  inward  trouble.     As, 

1,  That  it  is  trouble  that  doth  not  reach  the  heart.  For 
that  is  a  distressing  trouble  which  does  so,  which  cuts  and 
wounds  the  heart.  But  it  does  not  touch  there,  as  is  the 
import  of  that  expression  in  the  32nd  P.salm,  "  In  the 
floods  of  great  waters  they  shall  not  come  nigh  unto  him," 
Psal.  xxxii,  6.  That  is  strange  that  floods  of  waters 
should  not  come  nigh  unto  him,  when  he  is  in  the  midst 
of  them.  No,  they  do  not  so  invade  his  spirit  as  to  affect 
that,  they  do  not  afflict  his  heart.    And, 

2.  Here  is  denied  (supposing  such  afflictions  do  reach 
the  heart)  that  they  so  overwhelm  as  to  constrain  them  to 
acknowledge,  that  they  are  distressed.  If  the  waters 
should  so  flow  in  upon  a  man's  soul  that  he  could  not 
breathe,  that  were  a  distress  indeed.  But  the  matter  is 
not  so.  Either  it  is  a  trouble  that  reacheth  not  the  heart ; 
or  if  it  doth,  it  does  not  oppress  or  overwhelm  it.  But 
now. 

Thirdly.  Wc  are  to  inquire  concerning  the  grounds  of 
this  affirmation  and  negation ;  or  how  A  comes  to  pass 
that  such  are  troubled  on 'every  side,  and  yet  not  dis- 
tressed. 

I.  Let  us  inquire  how  it  comes  to  pass,  that  true,  sin- 
cere Christians,  are  troubled  on  every  side  ;  to  keep  to  the 
expression  in  our  translation.  It  is  to  be  observed,  that 
besides  the  permissive  and  disposing  providence  of  the 
great  Ruler  of  the  church  and  the  world,  who  for  wise  and 
holy  ends  permits  and  orders  such  a  state  of  things  some- 
times; besides  this,  I  say,  there  are  those  proper  inclina- 
tions in  the  persons  immediately  concerned,  which  directly 


Serm.  II. 


BELIEVERS  TROUBLED,  YET  NOT  DISTRESSED. 


707 


reach  the  case.  That  is,  there  is  somewhat  in  the  dispo- 
sition or  temper  of  those,  who  are  agents  in  this  matter, 
or  immediately  work  this  surrounding  trouble  ;  and  also 
in  the  patients,  by  which  they  are  exposed,  or  do  expose 
themselves,  to  trouble  on  every  side. 

As  to  the  former,  there  needs  no  other  account  be  given 
of  it,  but  only  the  hate,  the  malignity  of  a  wicked  heart ; 
that  will  be  as  mischievous  to  any  more  visible  appear- 
ances of  Grod,  and  his  interest,  as  is  possible.  Therefore 
wicked  men  will  create  trouble  on  every  side,  because 
they  are  so  w;ckedly  bent. 

But  then  on  the  part  of  the  patients,  or  suffering  Chris- 
tians, why  are  they  so  exposed"?  or  why  do  they  expose 
themselves,  since  the  trouble  that  is  on  every  side,  upon 
the  account  of  religion,  might  be  avoided  f  To  this  we 
answer,  that  as  the  reason  why  others  will  create  this  trou- 
ble is  from  the  corrupt  malignity  of  their  natures,  so  the 
reason  why  these  do  expose  themselves  to  such  trouble  is 
from  that  tew  nature,  that  holy  gracious  nature,  which  is 
put  into  them,  and  superadded  to  what  they  naturally  were 
before.  We  are  to  consider  their  religion  as  a  thing, 
which  is  Titally  united  with  Ihem  ;  that  is,  as  it  were,  in- 
corporatea,  and  wrought  into  them,  so  as  to  make  another 
sort  of  person  in  them  from  what  there  was  before.  For 
what  a  d.fference  is  there  between  the  religion  of  one, 
who  is  not  thorough,  and  in  good  earnest,  in  the  business 
of  Christianity,  and  one  who  is  a  Christian  indeed  !  To 
the  fortter  sort,  religion  is  but  as  a  sort  of  cloak.  A  man 
can  easily  lay  aside  his  cloak  if  he  finds  it  inconvenient, 
or  a  burden  to  him.  It  has  no  living  union  with  himself; 
therefore  it  puts  him  to  no  pain  or  trouble  at  all  to  throw 
it  away,  if  he  finds  thereby  any  inconvenience.  But  the 
religion  of  one  that  is  truly  and  sincerely  a  Christian,  is  a 
vital  thing,  and  part  of  himself  And  though  a  man  can 
easily  part  with  his  cloak,  yet  he  cannot  so  easily  part  with 
his  skin.  That  has  a  vital  union  with  himself  to  which 
tie  spirit  of  life  gives  an  animating  power.  And  this  is 
the  case  here.  One  that  is  only  an  overly  outside  pro- 
fessor hath  put  on  a  cloak  of  Christianity.  If  he  finds 
that  any  prejudice  is  like  to  accrue  to  him  upon  this  ac- 
count, it  IS,  I  say,  the  easiest  thing  in  the  world  for  him  to 
throw  off  his  cloak.  But  one,  who  is  a  Christian  indeed, 
cannot  do  so.  He  cannot  part  with  his  religion.  It  is  not 
as  a  cloak  to  him,  but  it  is  a  piece  of  himself,  and  there- 
fore he  must  be  exposed.  What  will  directly  strike  at 
such  a  man  as  he  is,  cannot  be  helped ;  for  he  cannot 
cease  to  be  what  he  is.  It  is  his  very  nature  :  that  is,  a 
new  nature  is  put  into  him,  which  he  cannot  alter,  or 
change  and  vary  as  he  will ;  and  therefore  he  must  take 
what  comes.     But  then  again, 

II.  We  are  to  consider  the  ground  of  the  negation; 
why  such,  though  troubled  on  every  side,  are  not  distress- 
ed. And  they  are  not  so,  partly  upon  the  account  of  that 
gracious  presence  that  is  afforded  to  them ;  and  partly  be- 
cause of  those  principles  which  are  in  them,  that  necessa- 
rily carry  matter  of  solace  and  relief,  so  as  to  keep  them 
from  distress,  notwithstanding  their  being  surrounded  with 
external  troubles.    There  is,  I  say, 

1.  A  gracious  presence  afforded  upon  promise.  "When 
thou  passest  through  the  waters,  I  will  be  with  thee ;  and 
through  the  rivers,  they  shall  not  overflow  thee.  When 
thou  walkest  through  the  fire,  thou  shall  not  be  burned  ; 
neither  shall  tke  flame  kindle  upon  thee,"  Isa.  xliii.  3. 
This  is  promised  and  made  good,  more  or  less,  in  a  higher 
or  lower  degree,  as  to  the  Divine  wisdom  and  goodness 
seems  most  meet.  He  will  never  leave  nor  forsake  such, 
whose  hearts  he  hath  determined  to  himself,  and  who  ad- 
here and  cleave  to  him.  He  will  not  cast  away  the  up- 
right man.  Such  a  one  then  is  not  like  to  be  in  distress 
when  he  hath  God  so  present  to  him.  It  is  but  turning 
himself  to  him.  and  he  hath  him  at  hand.     And, 

2.  In  subordination  to  the  former,  the  very  native  ten- 
dency of  the  principles,  which  God  has  implanted  in  a 
holy  soul,  and  which  incline  and  dispose  it  towards  him, 
are  its  great  relief  against  every  thing  that  tends  to  distress, 
or  works  that  way.  As  for  instance,  faith,  which  adjoins 
the  soul  to  God,  interests  it  in  his  infinite  fulness;  when 
the  soul  must  be  far  remote  from  straits  of  distress.  Love, 
too,  is  another  principle  by  which  the  soul  comes  to  have 
the  actual  fruition  of  that  fulness,  according  to  its  mea- 1 


sure  ;  and  what  God  doth  now  see  meet,  or  fit,  and  suit- 
able for  it.  There  is  patience  also,  by  which  the  soul  is 
composed,  and  brought  into  a  perfect  mastery  and  domi- 
nion over  itself,  so  far  as  this  gracious  principle  obtains. 
"  By  your  patience  possess  ye  your  souls,"  Luke  xxi.  19. 
You  are  outed  of  yourselves,  if  you  be  not  patient ;  but  If 
you  be  patient  you  enjoy  yourselves.  So  that  let  the  storm 
be  never  so  great  and  boisterous  without,  there  will  be 
peace  and  calmness  within.  Patience  is  an  ability  to  suf- 
fer. It  is  passive  fortitude.  He  that  can  suffer,  who  is 
furnished  with  this  ability,  is  in  peace  and  quiet;  is  in  no 
distress.  He  considers  the  case  thus :  "  Such  and  such 
can  afflict,  and  I  can  suffer;  I  am  therefore  in  this  respect 
on  even  terms  with  all  the  world.  They  can  indeed  lay 
upon  me  such  and  such  things,  and  I  can  bear  them  through 
grace  that  helps  me."  If  such  be  the  temper  of  a  Chris- 
tian that  he  cannot  suffer,  he  must  be  a  slave.  Every  such 
person  must  be  subject  to  the  power  of  those  that  can  hurt 
him,  or  do  him  an  ill  turn ;  only  because  he  can  suffer  no- 
thing. He  cannot  suffer,  therefore  he  must  serve ;  or 
yield  to  every  one's  beck  that  hath  any  power  to  hurt  him. 
But  he  that  can  suffer,  hath  the  mastery  over  himself ;  and 
remains  in  self-possession.  The  other  is  outed  of  himself; 
and  must  resign  his  will,  his  judgment,  his  conscience, 
and  every  thing,  to  the  pleasure  of  another.  Again,  the 
principle  of  a  good  conscience  also  keeps  a  person  from 
distress.  When  a  man's  own  heart  doth  not  reproach 
him,  what  can  be  distressing  unto  himl  As  Job  said  his 
should  never  do  so,  though  he  suffered,  you  know,  very 
hard  and  grievous  things.  "  My  heart  shall  not  reproach 
me  so  long  as  I  live,  till  I  die  I  will  not  remove  my  in- 
tegrity from  me,"  Job  xxvii.  5,  6.  Where  such  a  dispo- 
sition of  spirit  remains  there  can  be  no  distress  ;  no  dis- 
tress can  ever  fall  there.  And  now  to  make  some  brief 
use  of  this  subject,  we  learn, 

I.  How  happy  a  good  man  is  when  no  external  trouble, 
though  it  compass  him  on  ever}'  side,  is  yet  able  to  bring 
him  into  distress !  Is  not  this  man  a  happy  man  that  can 
defy  the  world  1  that  can  stand  in  the  face  of  storms  un- 
hurt, untouched,  unshaken  1  The  matter  deserves  our  se- 
rious thoughts,  that  there  should  be  such  a  privilege  as  this 
communicated  unto  mortality ;  unto  a  poor  creature  dwell- 
ing in  mortal  flesh.  It  gives  us  to  see,  that  there  is  some- 
what that  greatens  the  spirit  of  such  a  one  to  that  degree, 
as  to  make  it  too  big  for  all  this  world.  For  what  else  is 
the  reason,  why  such  a  one  cannot  be  distressed  1  only  be- 
cause things  apt  to  distress  in  their  own  nature,  and  in  a 
subject  more  liable  to  it,  are  not  able  to  compass,  and  en- 
tirely comprehend  within  themselves  that  spirit,  which 
they  would  aim  to  distress.  The  spirit  of  a  good  man,  as 
such,  is  too  big  for  all  this  world  ;  and  if  it  have  that  grace 
in  exercise  that  is  suitable  to  such  a  case,  it  is  too  big  for 
this  world  entirely  to  compass.  You  cannot  compress  and 
straiten  that  which  you  cannot  grasp.  This  world  cannot 
grasp  such  a  spirit.  It  is,  I  say,  too  big  to  be  held  within 
this  narrow  sphere.  It  looks  above  all  sensible  things.  It 
is  of  too  great  a  prospect  to  be  confined,  in  its  apprehen- 
sion of  things,  to  time ;  it  looks  into  a  vast  and  boundless 
eternity.  Therefore  such  a  person  cannot  be  distressed 
in  his  spirit.  It  surmounts  the  world,  and  is  too  great  to 
be  straitened  by  all  the  powers  thereof,  which  can  never 
reach  unto  it.  Or  if  it  should  be  brought  into  some  very 
great  trouble,  it  looks  beyond  this  present  troublous  state 
of  things.  It  looks  into  eternity,  and  says,  "  If  it  be  not 
well  now,  it  shall  be.  Things  at  present  are  not  as  I 
could  wish,  but  they  shall  be  as  well  as  ever  I  could  wish 
hereafter."  In  short,  you  cannot  confine  the  eye  of  such 
a  one,  but  it  will  have  a  look  at  something  beyond  what  is 
present  and  liable  to  common  view.  Therefore  there  is 
no  way  entirely  to  cut  off  relief  from  the  spirit  of  a  good 
man  ;  for  though  it  be  troubled  on  every  side,  it  is  yet  ex- 
empt from  distre.ss. 

II.  Hence  we  see  also  the  vast  difference  that  there  is 
between  such  a  one,  and  a  wicked,  carnal  man  that  knows 
not  God;  who  is  unacquainted  with,  and  unrelated  to 
him.  Such  persons,  when  external  trouble  comes  upon 
them,  are  presently  distressed,  or  are  very  liable  to  be  so 
upon  every  occasion.  They  have  not  the  way  of  escaping 
the  pressure  thereof,  that  holy  gracious  persons  have.  A 
person  is  not  distressed  so  long  as  he  hath  some  way  of 


708 


WHEREIN  AFFLICTIONS  ARE 


Serm.  III. 


escape  or  other  left.  This  is  intimated  by  St.  Paul  him- 
self, when  he  says ;  "  There  hath  no  temptation  taken 
you,  but  such  as  is  common  to  msin :  but  God  is  faithful, 
■who  will  not  suffer  you  to  be  tempted  above  that  ye  are 
able  ;  but  will  with  the  temptation  also  make  a  way  to  es- 
cape, that  ye  may  be  able  to  bear  it,"  1  Cor.  x.  13.  It  is 
no  strange  thing  that  an  affliction  or  trial  should  be  borne, 
when  there  is  a  way  of  escape. 

But  it  may  be  said.  Why  is  there  any  talk  of  bearing 
what  I  shall  escape  1  I  answer,  it  is  plain  that  it  is  not 
escaping  to  sutler,  that  is  there  meant ;  but  real  hurt  or 
damage  by  that  suffering,  so  as  to  be  not  at  all  the  worse 
for  it,  or  prejudiced  by  it,  at  least  in  our  spiritual  concerns. 
It  is  such  an  escape  as  that,  which  our  Saviour  means  in 
these  words  :  "  Watch  and  pray  always,  that  ye  may  be 
counted  worthy  to  escape  the  things  that  shall  come  to 
pass,  and  to  stand  before  the  Son  of  Man,"  Luke  xxi.  36. 
Not  that  they  should  escape  suffering,  for  he  had  been 
telling  them'before,  what  grievous  things  they  should  suf- 
fer ;  but  that  they  should  receive  no  hurt  from  their  suf- 
ferings :  that  is,  upon  the  whole  matter  they  should  have 
no  cause  to  reckon  themselves  sufferers,  inasmuch  as  no 
damage  should  accrue  to  them  from  thence. 

Now  when  a  man  hath  a  way  of  escape,  he  is  not  dis- 
tressed ;  his  state,  I  say,  is  not  to  be  called  a  real  distress. 
There  is,  at  least  upward,  always  a  way  of  escape.  David 
was  sore  distre.ssed  in  Ziklag,  after  the  Amalekites  had 
invaded  and  burnt  it  with  tire,  and  taken  his  people  cap- 
tive ;  yet  it  is  said,  that  "he  encouraged  himself  in  his 
God,"  1  Sam.  xxx.  6.  He  looked  upward,  and  had  a  way 
of  escape  or  deliverance  open  to  him  from  above. 

But  it  is  however  said  there,  that  he  "  was  greatly  dis- 
tressed." I  answer,  it  is  very  true,  and  so  any  good  man 
may  be  in  a  great  degree  distressed,  as  well  as  David. 
Thus  the  apostle  Paul,  speaking  of  the  impossibility  of 
working  any  separation  between  him  and  Christ,  and  in- 
timating that  nothing  could  force  him  out  of  the  arms  of 
his  love;  not  even  persecution,  or  tribulation,  nor  famine, 
nor  the  sword  ;  mentions  distress  also  as  the  supposed  lot 
of  good  men,  Rom.  viii.  35.  But  we  must  understand 
however  only  by  this,  that  something  may  befall  a  good 
man  which  is  apt  to  distress ;  but  is  not  actually  distress- 
ing, at  least  to  that  degree  as  to  allow  no  way  of  escape. 
Then  indeed  a  man  would  be  in  real  distress,  if  that  were 
true  of  him,  which  his  enemies  said  of  David ;  "  Many 
there  be  which  say  of  my  soul,  there  is  no  help  for  him  in 
God,"  Psalm  iii.  2.  But  this  is  not  the  case  ;  there  is  no 
state  in  which  a  good  man  may  be,  wherein  there  remains 
no  help  for  him  in  God. 

It  was  indeed  a  distressing  case,  which  you  find  Saul 
was  in,  when  he  had  caused  Samuel,  or  somewhat  that 
appeared  like  to  him,  lo  be  called  up ;  who  said  unto  him, 
"  Why  hast  thou  disquieted  me,  to  bring  me  up'!"  To 
whom  Saul  answered,  I  am  sore  distressed,  for  the  Philis- 
tines make  war  against  me,  and  God  is  departed  from  me, 
and  answereth  me  no  more,  1  Sam.  xxviii.  15.  This  was 
a  grievous  distress  indeed  :  there  was  great  trouble  from 
without,  and  God  was  gone.  Here  then  is  the  vastly  dif- 
ferent state  of  a  wicked  wretch,  from  that  of  a  godly  man 
under  affliction  in  a  time  of  trouble,  and  when  distress  is 
on  every  side ;  God  is  gone !  God  is  afar  oft'!  Besides 
such  a  one  has  no  disposition  to  take  the  way  that  leads 
to  God.  Thus  Elihu  speaking  of  such  distressed  wicked 
men,  says,  "  By  reason  of  the  multitude  of  oppressions 
they  cry  ;  they  crv  out  by  reason  of  the  arm  of  the  mighty. 
But  none  saith, 'Where  is  God  my  maker,  who  giveth 
songs  in  the  night  V  Job  xxxv.  9, 10.  They  lie  grovelling, 
and  groaning,  ready  to  expire  away  under  their  burden  ; 
but  it  never  comes  into  their  mind,  to  inquire  after  God, 
saying,  Where  is  our  God  1  This  is  a  thing  unthought  of, 
and  therefore  theirs  is  a  most  distressed  state  and  con- 
dition ;  having  no  shift  lell  them,  nor  knowing  what  to  do. 
But  there  is  always  this  shift  left  to  a  pious  soul,  if  there 
be  nothing  else,  namely,  to  look  up.  "  We  know  not 
what  to  do,"  says  Jehoshaphat,  "but  our  eyes  are  up  to 
thee,"  2  Chron.  xx.  13.  But  when  a  man  hath  simply 
nothing  to  do,  no  prospect  of  relief,  then  the  case  is  very 
forlorn ;  and  this,  at  length,  will  be  the  case  of  all  wicked 
men.  We  may  easily  guess,  that  they  have  nothing  left 
•  Preached  at  Haberdashers'  Hall,  March  !9th,  1677. 


to  do,  who  cry  to  rocks  and  mountains  to  fall  upon  them. 
This  speaks  plain  desperateness ;  and  yet  this  will  be  the 
case  one  day  with  those,  who  find  not  out  in  due  season, 
the  way  of  being  exempted  from  distress.  Then  there  will 
be  a  great  deal  of  trouble  on  every  side,  when  the  world 
will  be  all  in  flames ;  and  then  it  must  certainly  be  dis- 
tress. There  will  be,  as  our  Lord  informs  us,  (Luke  xxi. 
'25,  &c.)  distress  of  nations  with  perplexity;  the  seas  and 
the  waves  roaring ;  men's  hearts  failing  them  for  fear,  and 
for  looking  after  those  things  that  are  coming  upon  the 
earth :  for  the  powers  of  the  heavens  shall  be  shaken,  when 
we  shall  see  the  Son  of  man  coming  in  a  cloud,  with  pow- 
er and  great  glory ;  and  when  the  cry  shall  go  forth,  "  Lo ! 
he  is  come,  behold  his  sign  in  the  heavens!"  Consider 
then  how  we  are  concerned  to  make  sure  of  his  favour, 
and  to  hasten  to  get  into  that  state ;  wherein,  'hough  for  a 
while  we  may  not  be  exempted  from  trouble,  yet  we  shall 
from  distress :  I  mean,  from  that  distress  for  which  there 
is  no  remedy,  which  can  admit  of  no  relief. 

I  thought  to  have  propounded  something  by  way  of 
counsel,  in  order  to  such  a  course  as  this.     As, 

1.  Labour  to  be  disengaged  from  all  terrene  things,  the 
things  of  this  world.  If  there  our  life  is  bound  up,  if  we 
are  troubled  there  on  every  side,  we  cannot  but  be  dis- 
tressed. But  if  the  world  be  crucified  to  us,  and  we  to 
the  world,  there  can  be  no  distress ;  the  troubles  of  it  can- 
not be  distres.sing  to  us.  Dead  things  cannot  fetl,  cannot 
afflict  one  another.  Let  us  say  then,  "  The  world  is  dead 
to  me,  and  I  am  dead  to  it ;  we  are  crucified  ore  to  an- 
other." The  dead  can  lie  quietly  one  by  another,  without 
giving  mutual  wounds.     And  then  too, 

2.  Draw  nigh  to  God,  that  large  and  boundless  good, 
in  whom  all  fulness  is.  Of  them  that  fear  him  it  is  said, 
"  their  souls  shall  dwell  at  ease,"  Ps.  xxv.  13.  The  ex- 
pression in  the  original  is,  "  Their  souls  shall  lodge  or 
rest  in  goodness ;"  for  the  word  there  aptly  signifies  the 
quiet  rest  of  the  night.  We  must  then  draw  nigh  to  GoJ ; 
and  stick  close  to  him  in  trust,  confidence,  love,  obedience, 
subjection,  and  by  a  continual  daily  course  of  prayer.  For 
they  who  are  given  much  to  pray  will  feellittle  of  distress, 
in  comparison  of  what  they  are  else  liable  to.  The  Psalm- 
ist speaks  of  enemies,  who  were  continually  designing  evil 
to  him.  "  For  my  love,"  says  he,  "  they  are  mine  adver- 
saries, but  I  give  myself  unto  prayer,"  Ps.  cix.  4.  If  there 
be  any  design  against  me,  if  my  enemies  are  aiming  at 
me,  "I  prayer;"  for  so  the  expression  is  in  the  Hebrew 
text :  that  is,  I  betake  myself  to  prayer,  ray  known  and 
usual  resort,  and  then  I  fare  well.  Thus,  in  so  doing,  you 
will  find  your  soul  to  dwell  at  ease,  and  rest  in  the  good- 
ness of  God.  A  wicked  man,  in  the  midst  of  his  suffi- 
ciency, is  full  of  straits;  you,  in  the  midst  of  straits,  will 
be  in  the  fountain  of  all-sufficiency,  and  have  the  all-flow- 
ing goodness  streaming  on  every  side.  And  in  such  a 
course  you  may  come  to  experience  what  is  here  said  by 
the  apostle,  so  as  no  longer  to  look  upon  this  as  a  paradox, 
but  as  that  which  your  hearts  can  witness  to ;  namely,  that 
though  trouble  be  on  every  side,  yet  thanks  be  to  God.  we 
find  no  distress. 


SERMON  III.* 

James  i.  2. 

Mij  brethren,  count  it  all  joy  when  ye  fall  into  direi 
tempta.tions. 

I  TAKE  it  for  granted  that  by  temptatiors  here,  we  are 
to  understand  afflictions;  such  as  are,  for  trial's  sake,  laid 
upon  the  people  of  God.  And  whereas  such,  namely, 
those  to  whom  the  compellation  of  brethren  is  agreeable, 
are  enjoined  to  count  such  afflictions  matter  of  all  joy; 
this  plainly  implies,  that  to  such  persons  ihey  are  so.  For 
they  are  not  surely  enjoined  to  judge  otherwise  of  the  mat- 
ter than  It  really  is,  nor  directed  to  make  a  false  judgment 
of  things.  Therefore  the  truth  I  have  to  insist  upon  you 
may  take  briefly  thus ; 


Serm.  III. 


TO  BE  ACCOUNTED  JOYFUL. 


701) 


That  the  afflictions  laid  upon  Christians,  for  the  sake  of 
trial,  are  to  a  right  and  spiritual  judgment  the  matter  of 
joy;  even  of  all  joy,  as  you  have  it  here  expressed. 

Now  that  this  truth  may  be  capable  of  use,  (which  is 
the  main  thing  I  design  upon  it,)  it  is  necessary  that  I  do 
these  two  things  in  the  general ;  namely. 

First,  That  I  state  this  truth;  and  then, 

Secondly,  Give  you  the  grounds  of  it. 

First,  I  shall  state  this  truth,  or  show  you  how  it  is  to  be 
taken  and  understood.  And  here  we  have  two  things  to 
open  to  you  ;  namely,  the  object  of  that  judgment,  which 
is  here  directed  to  be  made,  and  then  the  nature  of  it.  The 
opening  of  these  two  things  concerning  the  judgment  we 
are  to  make  of  afflictions,  which  good  men  are  exercised 
withal,  will  take  up  the  whole  of  the  business  that  is  need- 
ful by  way  of  explication ;  so  as  that  you  may  have  the  dis- 
tinct state  of  the  matter  before  you. 

I.  I  shall  consider  the  object  of  the  judgment  here  to  be 
made;  that  is,  the  truth  of  this  proposition,  that  afflictions 
laid  upon  us  for  the  sake  of  trial  are  matter  of  joy.  And 
this  is  the  thing  to  be  judged  ;  as  indeed  in  any  proper  act 
of  judgment,  a  proposition  is  still  the  object ;  wherein  one 
thing  is  affirmed  or  denied  of  another.  And  the  truth  of 
this  proposition  is  the  thing  to  be  judged;  that  afflictions, 
such  afflictions  or  temptations  as  the  apostle  speaks  of,  are 
really  matter  of  joy.  Therefore  it  is  necessary  that  we 
open  to  you  this  proposition  as  the  object  of  the  judgment 
here  to  be  made.  Particularly  that  we,— 1.  Consider  what 
is  supposed  here  to  be  matter  of  joy ;  namely,  afflictions, 
for  the  sake  of  trial:  then — 2.  We  shall  open  to  you  that 
which  is  affirmed,  or  supposed,  concerning  temptations; 
namely,  that  they  are  matter  of  joy;  and  then — 3.  The 
manner  of  the  agreement  of  the  one  of  these  to  the 
other. 

1.  Let  us  consider  what  it  is  that  is  supposed  by  the 
apostle  to  be  matter  of  joy;  namely,  temptations,  or  afflic- 
tions for  trial's  sake.  Not  any  man's  afllictions,  but  those 
that  befall  a  Christian  ;  not  any  afflictions  of  a  Christian 
neither,  but  those  which  are  laid  upon  him  for  the  sake  of 
trial,  as  the  word  (rr£ro,ifT,ior!)  used  in  the  text  doth  plainly 
import.  For  it  is  one  very  well  known,  and  very  useful 
and  necessary  distinction  of  afflictions,  that  they  are  either 
corrective,  even  unto  the  people  of  God,  or  else  tentative. 
This  is  not  a  distinction  of  afflictions  considered  in  their 
natures,  but  taken  from  the  end  thereof:  for  in  their  na- 
tures they  may  be  the  very  same,  as  the  afflictions  of  good 
men  and  bad  men  mav  be. 

Divers  temptations  are  mentioned:  which  implielh  not 
only  multitude,  as  to  number;  hut  variety,  as  to  kind. 
There  may  be  the  same  kinds  of  them  inflicted,  for  either 
the  one  or  other  of  tliose  ends.  So  that  the  distinction  I 
mention  to  you  is  not  of  their  natures,  but  it  is  taken  from 
sometliing  extrinsical ;  as  the  end  of  anv  thing  is  extrinsi- 
cal to  the  thing  itself  God  doth  sometimes  lay  on  afflic- 
tions to  try,  and  sometimes  to  correct  or  cha.stise,  his  peo- 
ple. The  principle  of  those  afflictions,  that  are  for  the 
sake  of  correction,  is  displeasure  and  paternal  jtistice; 
which  God  doth  exercise  upon  his  own  family,  and  among 
his  own  children.  And  they  have  been  wont,  as  indeed 
they  ought,  so  to  understand  the  matter.  Thus  .says  the 
prophet  Micah,  in  the  name  of  the  people ;  "  I  will  bear  the 
indignation  of  the  Lord,  because  I  have  sinned  against 
him,"  Micah  vii.  9.  And  his  anger  is  sometimes  said  to 
smoke,  and  continue  lung  to  do  so ;  as  several  expressions 
in  Scripture,  that  I  might  turn  to,  import.  But  when  the 
afflictions  are  to  try,  the  principle  thereof  is  not  displeasure ; 
but  wisdom,  and  sovereign  good  pleasure.  In  this  case,  I 
say,  they  are  to  be  resolved  into  wise  and  holy  sovereignty, 
not  anger,  as  their  principle. 

Now  it  is  concerning  afflictions  so  designed,  or  directed 
to  this  end,  namely,  for  trial,  that  the  attribute  here  in  the 
text  must  be  understood  ;  that  is,  that  they  are  matter  of  all 
joy,  and  are  to  be  so  accounted.  And  becau.se  we  must 
take  the  state  of  the  subject,  so  as  to  understand  the  apos- 
tle speaking  not  of  punitive  but  tentative  afflictions,  as 
such;  therefore  we  are  a  little  more  concerned  to  inquire 
in  every  case,  how  we  may  be  able  to  discern  when  any 
affliction,  or  series  of  afflictions,  are  brought  upon  the  peo- 
ple of  God,  or  upon  a  particular  person,  for  the  sake  of 
trial.  For  the  stress  of  the  whole  business  lies  upon  the 
49 


right  understanding  of  this  matter,  and  is  the  main  thing 
we  have  to  do  in  stating  of  the  truth  before  us. 

In  order  to  it  therefore,  you  must  know  that  though  these 
two  notions  of  afflictions,  to  wit,  corrective  and  tentati^-=, 
are  very  distinct ;  yet  we  are  not  to  suppose  that  they  are 
always  to  be  .separated.  It  is  very  possible  that  an  afflic- 
tion, or  a  state  of  alBiction,  may  come  upon  a  good  man 
for  both  these  ends  at  once;  but  it  is  impossible  that  both 
the.se  ends  should,  at  any  time,  be  principal.  When  both 
these  ends  do  fall  in  together,  so  that  afflictions  are  sent 
both  to  correct  and  also  to  try ;  yet  still  one  of  them  only  is 
the  principal  end,  and  it  is  from  thence  that  the  denomina- 
tion is  to  be  taken.  As  for  instance;  that  affliction  is  to 
be  called  tentative,  or  that  state  of  affliction  is  to  bear  the 
name  of  temptation  or  trial,  when  this  appears  to  be  the 
chief  end,  which  God  designed  and  aimed  at,  in  ordering 
such  a  slate  of  things  to  be  the  lot  of  his  people,  or  of  this 
or  that  person.  But  when  the  principal  end  appears  to  be 
their  chastisement,  then  they  are  to  be  accounted  correct- 
ive afflictions;  or  punishments,  and  judgments,  as  these  ex- 
pressions are  also  used  with  respect  to  the  people  of  God. 
But  j'et  it  may  be  said,  "  How  shall  we  know  which  end 
is  principal,  when  an  afflictive  condition  comes  to  be  the 
lot  of  any  of  God's  people  ?" 

This  case  cannot  be  very  distinctly  and  particularly 
spoken  to  now,  for  that  would  take  up  all  our  time.  I 
shall  only  say  this  one  thing  to  it  at  present,  which  is  very 
plain  and  clear,  and  I  doubt  not  satisfactory  to  every  one 
that  seriously  attends  to  it.  When  the  people  of  God,  who 
are  in  a  state  of  affliction,  have  been  and  still  are  in  a  de- 
clension, as  to  matters  of  religion;  or  when  this  and. that 
person  can  reflect,  that  they  have  been  guilty  of  some  very 
great  enormity,  some  more  notable  transgression,  and  an 
affliction  befa'lls  them ;  why,  truly,  in  this  case  they  have 
all  the  reason  in  the  world  to  look  upon  this  affliction  as 
punitive;  that  is,  as  principally  designed  for  correction. 
But  if  the  state  of  the  church  of  God,  when  such  an  afflict- 
ed condition  falls  out  to  be  their  lot,  is  spiritually  good  ; 
that  is,  if  they  have  been  for  some  time  in  a  better  condi- 
tion than  ordinary,  or  under  no  very  observable  delin- 
quencv  and  decay  in  their  spiritual  state;  then  the  course 
of  afflictions,  which  they  at  such  a  time  fall  under,  is 
chiefly  tentative;  or  to  be  reckoned  as  sent  principally  for 
the  .sake  of  trial. 

And  truly  if  we  look  into  the  afflictions  which  befell  the 
people  of  God  in  common,  at  different  ages,  you  will  find, 
by  what  you  have  recorded  in  the  Old  Testament,  concern- 
ing the  church  in  those  days,  (which  consisted  of  the  Jews 
for  the  most  part,)  that  miseries  always  befell  them,  when 
ihey  were  in  a  state  of  apostacy  from  God,  or  some  more 
notable  defection  ;  which  therefore  constantly  passed  under 
the  notion  of  corrections,  or  chastisements  and  punish- 
ments, upon  that  account.  But  as  to  what  we  find  recorded 
of  the  sufferings  of  the  church  of  God  in  the  New  Testa- 
ment, (which  you  know  gives  us  an  account  only  of  a 
small  space  of  time)  those  afflictions  and  sufferings  befell 
good  men,  at  a  lime  when  the  church  of  God  was  in  its  best 
state;  and  when  there  was  most  of  the  vigour,  the  power, 
and  spirit  of  religion,  that  ever  was  known.  Therefore 
we  have  most  reason  to  look  upon  the  afflictions,  that  be- 
fell them,  as  designedly  tentative;  whereupon  it  is  that 
you  have  afflictions  more  usually  spoken  of,  in  the  New 
Testament,  under  the  notion  of  trials  and  temptations. 

So  that  this  is  a  short  and  summary  account  that  I  give 
you  of  this  matter :  afflictions  befall  persons  for  correction, 
when  they  are  in  their  worst  stale ;  for  trial,  when  they  are 
in  their  best.  And  now  you  have  the  slate  of  the  subject 
(as  far  as  it  is  necessar}')  cleared  up  to  you.  Bin  concern- 
ing afflictions  it  is  said,  when  it  is  discernible  that  they  are 
principally  tentative,  that  they  are  to  be  accounted  matter 
of  all  joy.     And, 

2.  This  is  the  thing  spoken  of  this  subject,  which  we 
are  now  to  speak  to ;  we  are  to  reckon  these  afflictions  joy, 
nil  jny.  We  shall  need  to  say  but  little  here.  This  joy,  if 
we  take  in  the  term  all  with  it  especially,  includeth  these 
two  things;  to  wit,  complacency,  and  gloriation  :  a  being 
well  pleased  with  the.se  afflictions,  and  also  a  visible  glory- 
ing upon  such  an  account.  It  is  true  indeed  these  things 
are  wont  to  be  expressed  by  two  different  words,  (Xnpd, 
and  'AyaWiauii,)  whereas  we  have  but  one  in  the  text.  You 


710 


WHEREIN  AFFLICTIONS  ARE 


Serm.  III. 


have  them  put  together  by  our  Saviour  when  he  pro- 
nounces blessedness  on  them  who  suiJer  persecution  for 
righteousness  sake  ;  "  Rejoice,"  (says  he)  "  and  be  exceed- 
ing glad,"  Matt.  v.  10,  11,  13.  There  is  inward  pleasure, 
an  inward  sense  of'pleasure,  and  a  certain  kind  of  triumph, 
that  appear  and  show  forth  themselves  in  conjunction. 
And  when  it  is  sriid,  that  we  are  to  account  it  all  joy,  when 
we  fall  into  such  temptations,  it  implies,  that  we  are  to 
comprehend  both  these  together  in  the  sense  of  the  expres- 
sion. In  which  expression,  we  are  indeed  to  understand 
joy  objectively,  as  is  usual,  and  so  very  obvious  that  I  need 
not  hint  it  to  you;  not,  I  say,  the  act,  but  the  matter  of  joy, 
as  we  before  explained  it  to  you. 

3.  We  have  further  to  consider,  concerning  this  propo- 
sition, the  agreement  of  the  object  with  the  subject  of  it. 
How  comes  it  to  be  truly  said  of  afflictions,  that  they  are 
matter  of  all  joy  ■?  How  do  these  agree  together  1  It  is  very 
plain  it  is  not  a  natural  agreement;  it  is  no  agreement 
arising  from  any  affinity  that  these  afflictions  have,  in  their 
own  nature,  unto  joy.  Nothing  more  remote  than  afflic- 
tion, and  joy.  Affliction  "  for  the  present  is  not  joyous,  but 
grievous,"  Heb.  xii.  11.  Therefore  that  which  connects 
them  must  be  something  extrinsical ;  somewhat  which  God 
puis  in  the  case,  so  as  wholly  to  alter  it  from  what  it  would 
else  be  in  its  natural  state.  But  this  we  shall  have  occa- 
sion 10  show  by  and  by,  when  we  speak  to  the  grounds  of 
it,  which  we  are  to  come  to  presently. 

II.  Having  considered  the  object,  we  are  now  to  consider 
the  nature  of  this  judgment.  The  apostle  bids  us  so  to  ac- 
count such  afflictions,  as  we  have  considered,  all  joy,  as 
that  this  may  be  a  fixed  kind  of  judgment  wilh  us;  for  so 
the  word  hyhaaa^t  signifies.  I  shall  particularly  say  but 
these  two  things  about  it: 

1.  That  it  must  be  a  judgment  spiritually  enlightened,  a 
judgment  that  is  irradiated  by  a  divine  light  shining  upon 
it,  by  which  the  truth  of  the  thing  might  be  discerned; 
which  otherwise  would  go  for  a  paradox,  and  that  the 
most  incredible  one  that  ever  was  heard  of  It  must  be  a 
heavenly  divine  light,  which  must  inform  that  judgment 
that  shall  be  able  to  lifscern  the  truth  here  asserted,  that 
these  trying  afflictions  are  matter  of  joy.     And, 

2.  It  must  be  a  judgment  spiritually  actuated  and  enliven- 
ed, that  so  it  may  become  a  practical  judgment.  By  the 
former  means  it  comes  to  be  a  clear  judgment,  when  divine 
light  once  shines  in  the  mind,  so  as  that  the  truth  of  this 
matter  appears  very  clear;  by  the  latter  means  it  comes  to 
be  a  practical  judgment,  that  is,  such  as  is  impressive  of  a 
proportionable  correspondent  frame  of  heart,  which  is  that 
which  the  apostle  chiefly  intends  here.  For  it  would  do 
persons  but  little  good,  to  have  such  a  notion  onlv  hover- 
ing in  their  minds  concerning  affliclions,  that  Ihe}'  are 
mailer  of  joy;  this  would  be  but  a  cold  business.  The 
word  count  here  in  the  text,  is  taken  from  the  word 
^y^iioi'uiii',  from  whence  that  phrase  is  taken,  which  is  ex- 
pressive of  the  leading  faculty  and  power  of  the  soul.  But 
there  is  nothing  leading  where  nothing  follows;  the  one 
implies  the  other.  It  is  therefore  implied  here  that  this 
mu.st  be  such  a  judgment  as  commands  what  is  duly  and 
properly  the  subject  of  it,  and  what  ought  to  be  command- 
ed ;  namely,  the  heart,  and  will,  and  afiections  of  the  soul. 
It  implies  "that  a  person  willingly  bear  a  temper  of  spirit, 
proportionable  to  this  judgment ;  that  is,  maintain  a  holy 
cheerfulness  and  vigour,  and  liveliness  of  spirit,  through 
the  whole  course  of  such  an  afflicted  state,  as  may  happen 
to  be  his  lot.  Such  a  judgment  it  is  that  being  enlightened 
from  above  is  in  some  measure  clear,  and  does  not  sufl'er 
us  to  be  always  in  the  dark,  puzzled  and  entangled  in  our 
thoughts  about  the  matter.  In  a  word,  it  is  a  judgment 
that  being  actuated  by  a  divine  power  ought  to  be  practi- 
cal, proportionable  and  conformable  to  itself;  that  so  we 
may  carry  ourselves  in  a  state  of  affliction,  as  though  we 
judged  in  this  case,  that  it  is  matter  of  great  joy  that  we 
are  brought  into  such  a  condition  as  this. 

Thus  now  you  have  the  state  of  the  truth  in  reference  lo 
the  Ihingspropounded  to  be  opened,  concerning  the  subject 
spoken  of,  and  particularly  the  nature  of  the  judgment 
that  is  to  be  made  concerning  the  afflictions  that  befall 
good  men;  which,  as  I  have  shown,  must  be  spiritually 
enlightened,  and  so  spiritually  enlightened  as  to  be  a  prac- 
tical principle  in  the  soul. 


Secondly,  I  now  proceed  to  the  next  general  head  to 
be  spoken  to,  after  having;  stated  this  truth;  and  that  is, to 
give  you  the  grounds  of  it.  What  should  be  the  ground 
of  this,  that  to  a  true  judgment  such  afflictions  as  these  are 
should  be  matter  of  joy  1  I  can  but  just  touch  at  what  re- 
quires 10  be  largely  insisted  upon.  In  general,  if  this  be 
our  case,  that  we  are  Christians  exercised  with  tentative 
afflictions,  we  are  to  count  them  all  joy,  if  we  would  judge 
rationally  and  prudently,  both  upon  God's  account,  and 
our  own. 

I.  On  God's  account ;  and  you  have  no  reason  to  think 
it  strange,  that  this  should  be  alleged  as  a  ground  of  a 
Christian's  rejoicing  in  temptations.  For  God  and  good 
men  are  no  such  strangers  to  one  another,  but  that  where- 
in his  interest  is  concerned  and  advantaged,  ihey  have 
real  matter  of  joy,  both  upon  the  account  of  their  relation 
to  him,  and  the  determination  of  their  spirits  towards  him 
and  his  interest.  Now  his  interest  is  manifestly  concerned 
to  great  advantage  in  this  case;  and  by  this  means  it 
hath  always  been  promoted,  and  his  glory  hath  shone 
forth  illustriously  through  the  trials  that  have  befallen  his 
people. 

If  we  speak  of  the  glory  of  God,  which  is  capable  of 
being  given  to  him ;  which  cannot  be  the  glory  that  is  es- 
sential to  his  being,  but  his  extrinsical,  or  adventitious 
glory,  it  may  be  said  to  lie  in  these  two  things:  namely, 
in  the  di.splay  thereof,  and  in  the  agnition  and  acknow- 
ledgment of  his  glory  upon  that  display.  That  is  all  we 
can  make  of  glorifying  God,  and  of  his  being  glorified  in 
the  world;  that  there  is  a  lustre  shining  forth,  or  a  visible 
glorious  representation  of  him  made;  and  then,  that  this 
be  acknowledged,  or  taken  notice  of,  and  he  be  confessed 
hereupon  to  be  glorious.  Why  both  these  are  concerned, 
whenever  it  falls  out  to  be  the  lot  of  his  people  to  be  exer- 
cised with  tenialive  afflictions. 

1.  There  is  a  most  visible  display  of  his  glory  in  thi.s 
case;  to  wit,  the  glory  of  his  power,  of  his  wisdom,  of  his 
goodness,  of  his  faithfulness  and  truth,  both  in  sustaining 
and  delivering  his  afflicted  ones.  There  is  a  spirit  of 
^lory  resting  upon  them  in  such  a  time  and  slate  as  that 
IS.  "  If  ye  be  reproached  for  the  name  of  Christ,  happy 
are  ye,"  1  Pet.  iv.  14.  Men  cttst  upon  you  reproach,  God 
puis  a  glory  upon  you;  for,  as  Si.  Peler  expresses  it,  "the 
Spirit  of  glory  and  of  God  reslclh  upon  you;"  it  .stays  and 
abides  wilh  you,  and  hath  a  fixed  settled  residence  upon 
you.  Agreeable  hereunto  is  the  tenor  of  that  prayer  of 
St.  Paul  for  the  Colossians:  "That  ye  might  be  strength- 
ened wilh  all  might,  according  to  his  glorious  power,  unto 
all  patience,  and  long-suffering,  with  joyfulness;  giving 
thanks  unto  the  Father,  who  halh  made  us  meet  to  be  par- 
takers of  the  inheritance  of  the  saints  in  light,"  Colos.  i. 
11,  12.  Here  is  a  very  great  display  of  the  Divine  glory 
in  this  case.     And, 

2.  The  agnition  or  acknowledgment  thereof  is  wont  to 
ensue,  which  is  the  other  thing  considerable  in  God's  being 
glorified.  Such  as  feel  supports  from  God  in  their  afflic- 
tions, do  highly  magnify  him  in  their  spirits;  yea,  and 
many  times  his  glory  is  acknowledged  by  afflicting  ene- 
mies themselves.  They  are  made  to  confess  that  they 
have  to  do  with  .somewhat  they  cannot  master,  a  spirit  that 
is  too  hard  for  them,  even  an  invincible  spirit.  'They  are 
made  to  own  and  confess  that  greater  is  he  that  is  in  the 
sufferers,  than  he  that  is  in  this  world. 

I  have  sometimes  taken  notice  in  the  histories  of  former 
times,  concerning  the  persecutions  that  befell  Ihe  people  of 
God  more  than  once,  that  this  expression  hath  been  used 
in  those  cases,  "  The  devil  is  in  them  ;"  that  is,  a  more 
than  an  ordinary  spirit.  They  could  not  but  believe  it 
was  somewhat  more  than  Ihe  spirit  of  a  man  that  support- 
ed them  ;  but  if  they  called  it  by  any  other  name,  they 
must  have  reproached  themselves,  and  acknowledged  that 
they  were  fighters  against  God.  However,  they  could  not 
but  have  a  secret  conviction,  (and  it  appears  somelimes 
they  had  so,)  that  it  was  an  almighty  Spirit  lliey  were 
fighting  against,  when  they  were  dealing  with  the  people 
of  God  in  this  kind. 

This  then  is  the  ground  of  jov  to  the  patients  themselves, 
that  though  they  suffer,  vet  God  is  glorified.  His  glory 
shinelh  through  all  the  clouds  and  darkness  that  involve 
them,  and  wherein  they  are  inwrapt.    The  apostle  speaks 


Serm.  III. 


TO  BE  ACCOUM'ED  JOYFUL. 


711 


ai  if  he  did  not  care  what  became  of  him,  so  that  Christ 
might  be  but  magnified  by  him,  living  or  dying,  Phil. 
i.  20. 

II.  I  now  come  to  show  that  good  men,  exercised  with 
such  afflictions  as  the  apostle  speaks  of,  ought  to  rejoice  in 
them  on  their  own  account;  not  only  because  of  the  glory 
that  redounds  to  God  thereby,  but  also  because  of  the  ad- 
vantage that  accrues  to  themselves;  which  is  twofold, 
namely,  reputative  and  real. 

1.  A  reputative  advantage  accrues  to  them  from  hence  : 
for  it  is  an  honour  and  dignity  put  upon  them  to  be  called 
to  suffer  on  this  account,  that  is,  for  the  sake  of  trial.  As 
I  remember,  a  heathen  moralist  says,  "A  soldier  who  is 
one  of  the  number  selected  or  picked  out  to  go  upon  some 
very  hazardous  enterprise,  if  he  be  one  of  true  fortitude 
and  real  valour,  he  will  not  say, '  Impcrator  de  me  male 
meruit,  sed  bene  judicavit.'  My  general  discovers  a  good 
opinion  of  me,  and  so  he  puts  the  honour  of  such  a  service 
upon  me."  So  when  God  thinks  fit  to  e.xercise  his  people 
in  a  way  of  trial,  he  puts  an  honour  upon  them,  saying  ; 
"  Come  forth,  now,  you  shall  be  my  champions,  you  shall 
be  the  huts  and  marks  against  which  all  the  power  and 
malice  of  devils  and  men  shall  be  directed,  and  yet  I  will 
make  you  stand."  A  poor  bruised  reed,  God  is  able  to 
make  to  stand,  as  in  another  case  is  .said  concerning  a  weak 
Christian.  A  reed  that  is  bruised,  and  hangs  its  head,  is 
capable  of  being  made  to  stand  against  all  the  storms  and 
rage  of  earth  and  hell.  "You,"  as  if  he  had  said,  "  are 
some  of  my  instruments,  which  I  will  make  use  of  to  baffle 
hell  and  all  the  powers  of  darkness.  I  will  make  them, 
even  by  you,  confess  themselves  outdone." 

Here  then  is  a  great  reputative  advantage,  an  honour 
and  dignity  put  upon  good  men,  to  come  forth  as  God's 
own  champions;  to  contend  on  his  behalf  against  every 
adversary  and  power  m  a  way  of  affliction  ;  that  so  they 
may  overcome  them  by  the  blood  of  Jesus  and  the  word 
of  his  testimony,  not  loving  their  lives  even  to  the  death. 
This  is  some  of  the  honour  of  these  saints  of  God.  And 
if  it  had  not  been  accounted  so  in  former  davs,  we  should 
not  have  h:id,  among  the  writings  of  some  of  the  ancients, 
consolations  writ  purposely  to  them  who  missed  of  mar- 
tyrdom ;  whose  lot  it  was  to  be  delivered,  and  not  to  fall 
as  martyrs,  in  the  common  day  of  trial.     And  then, 

2.  There  is  a  real  advantage  accruing  from  afflictions  or 
temptations  of  this  nature,  both  present  and  eternal.  They 
that  are  exercised  with  them  get  great  advantage  by  them 
at  present,  and  fore.see  that  "they  are  like  to  do  so  here- 
after ;  as  is  instanced  in  one  particular  in  the  words  im- 
mediately following  my  text.  "  Mv  brethren,  count  it  all 
joy  when  ye  fall  into'divers  temptations;  knowing  that 
the  trying  of  your  faith  worketh  patience.  But  let  patience 
have  her  perfect  work,  that  ve  mav  be  perfect  and  entire, 
wanting  nothing."  James  i.'2,  3,  4.  So  that  at  the  long 
run  they  tend  to  their  consummation  and  perfection.  But 
fir.st  it  is  said,  "  knowim;  that  the  trial  of  vour  faith  work- 
eth patience  ;"  which  carries  its  intimatinn  along  w^ith  it, 
that  this  one  single  advantage  or  gain  by  the  trial  of  faith, 
even  the  grace  of  patience,  countervailsall  evils  whatever 
which  such  trials  can  bring  upon  them. 

And  certainly  it  is  so,  if  it  be  consrriered  what  a  heaven 
patience  carrieth  in  it;  namely,  that  meekness,  that  sub- 
jection to  the  Father  of  spirits,  that  complacency  in  his 
will,  that  holy  fortitude  and  greatness  of  mind,  which,  I 
say,  patience  carries  in  itself.  So  that  if  a  man  had  lost 
all  that  ever  he  had  in  the  world,  and  got  patience,  he  is  a 
great  gainer.  Such  a  one  is  refined,  and  purged,  and 
shines  so  much  the  more  gloriously,  as  a  star  in  the  higher 
region,  or  the  upper  firmament.  But  this  is  only  a  leading 
thing  to  the  universal  gain,  which  they,  who  are  spiritual, 
have  in  other  respects  ;  for  upon  this  improvement  of 
patience  the  whole  inward  man  partakes  of  so  much  the 
more  strength,  vigour.sprighiliness,  and  activity.  Spiritual 
strength  and  .soundness  are  thereby  throughout  promoted  ; 
so  that  they  have  great  rea.son  to  glorv  with  respect  to  the 
presentgain  and  advantage,  accruing  from  their  afflictions. 

And  then  with  respect  to  hereafter,  what  matter  of  joy 
and  glory  to  think  how  all  will  be  compensated  to  them 
in  the  other  world  !  The  "  light  afflictions,  which  are  but 
for  a  moment,  work  out  for  them  a  far  more  exceeding  and 
eternal  weight  of  glorv."  2  Cor.  iv.  17.     Jf  we  sufier  with 


Christ,  we  shall  be  also  glorified  together  ;  "  for  I  reckon," 
says  the  apostle,  (this  is  the  computation  I  make,)  "  that 
the  sufferings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  that  shall  be  revealed,"  Rom.  viii. 
17,  18.  These  are  things  not  to  be  mentioned  the  same 
day,  one  with  the  other,  lor  there  is  no  comparison  be- 
tween them. 

Therefore  you  see  how  it  is  that  this  same  joy  doth 
guide  itself,  and  which  way  the  eye  of  the  soul  is  directed 
to  the  exercise  of  it ;  not  to  pore  upon  afllictions  alone, 
but  to  consider  them  as  subservient  to  glory.  Thus  says 
the  apostle,  "We  rejoice  in  hope  of  the  glory  of  God." 
And  then  it  presently  follows  too,  "We  rejoice  in  tribu- 
lations also  ;"  Rom.  v.  2,  &c.  that  is,  considered  with  and 
in  their  subserviency  to  future  glory.  And  this  it  is  that 
makes  them  the  matter  of  the  highest  joy. 

But  I  would  say  something  by  way  of  Use,  though  the 
time  hath  almost  overslipt  me.  Sundry  things  might  be 
inferred  from  hence,  which  I  shall  but  name  to  you. 

I.  Since  this  judgment,  and  the  temper  of  spirit  agreea- 
ble thereto,  are  peculiar  to  the  case  of  trials  or  tentative 
afflictions,  they  must  be  necessarily  otherwise  where  af- 
flictions are  visibly  punitive,  and  principally  of  a  chasti- 
sing nature.  As  this  judgment,  namely,  to  count  them  all 
joy,  answers  the  one  case;  so  truly  deep  humilialiou  can- 
not but  answer  the  other:  even  very  deep  humiliation, 
abasing  oneself  and  lying  low,  and  owning  that  the 
holy,  righteous,  jealous  God  is  punishing  them  for  the  evil 
they  have  done.  For  in  this  case  he  is  dealing  with  his 
children  another  way  ;  he  is  not  arraying  them  with  glory, 
but  clothing  them  with  shame,  before  all  the  world.  And 
therefore  it  is  a  season  for  them  to  be  deeply  humbled 
whenever  that  appears  to  be  their  stated  case.  Though  to 
such  persons  there  may  be  a  mixture  of  pleasure,  arising 
from  the  hope  that  God  will  bring  such  a  state  out  of  it 
(out  of  their  sin  and  suffering)  as  shall  turn  into  matter  of 
joy  afterwards.  But  the  occasion  of  joy  in  such  a  case  is 
more  occult,  and  remote  ;  and  is  wrapt  up  in  a  great  deal 
more  visible  matter  of  .sorrow,  shame,  and  humiliation, 
when  it  appears  that  an  afflicted  state  is  brought  upon 
them  purposely  for  punishment  and  rebuke.    And  again, 

II.  We  may  infer  hence,  that  mere  patience  is  not 
enough  for  Christians  under  trying  afflictions.  It  is  not 
sufficient  to  be  merely  patient;  they  are  to  account  their 
condition  all  joy.  Therefore  the  apostle  prays  that  more 
patience  might  be  granted  to  the  Colossians,  in  the  place 
mentioned  before  ;  that  they  might  suffer  with  joyfulness, 
and  give  thanks  to  him  who  had  made  them  meet  to  be 
partakers  of  the  inheritance  of  the  saints  in  light,  Col.  i. 
10 — 14.  He  writes  there  to  such  as  were  likely  to  meet 
with,  or  to  have,  very  little  of  any  earthly  inheritance , 
rather  to  lose  what  they  had,  for  the  sake  of  Christ:  and 
he  intimates  that  it  was  not  enough  for  them  to  he  merely 
content,  or  patient  under  such  a  loss,  but  it  was  suitable  to 
their  state  to  be  in  a  high  triumph  and  exultation  of  spirit 
upon  this  account ;  because  God  was  thereby  making  them 
meet  for  another  inheritance  with  the  saints  in  light.  Those 
Christians  do  not  quit  themselves  well,  nor  as  becomes 
them,  who  do  only  not  murmur  or  repuie  ihat  they  are 
tried  by  afflictions:  for  the  thing  to  be  aimed  at,  iii  the 
midst  of  all  such  exercises,  is  to  thank  God,  and  rejoice  in 
the  thoughts  of  what  they  are  to  enjoy ;  namely,  an  inherit- 
.ance  v.ilh  the  saints  in  their  pure,  lightsome,  peaceful, 
blissful  regions.  "What  an  inheritance  have  I  above  1 
Blessed  be  God,  though  I  lose  all  I  have  in  this  world, 
while  he  is  making  me  meet  for  such  an  inheritance 4  and 
makes  it  evident  he  hath  such  a  design  in  hand  as  this 
upon  me!" 

III.  We  learn  too,  that  to  be  impatient  and  repining 
upon  the  account  of  afflictions,  is  greatly  intolerable.  To 
be  patient  merely,  is  not  enough;  to  be  impatient,  is  sim- 
plicity, folly,  and  sin.  It  is  intolerable  that  we  should 
think  we  are  ill  dealt  with,  when  we  are  exercised  with 
such  afflictions  as  are  designed  only  for  the  sake  of  trial. 
But  I  cannot  stay  on  this  head. 

IV.  We  learn,  that  joy  is  most  exceedingly  connatural 
to  true  living  religion.  There  cannot  be  a  greater  demon- 
stration of  it  than  this,  that  there  can  be  no  state,  exter- 
nally so  bad,  that  can  make  their  joy  unseasonable ;  or 
thai  can  make  it  an  incongruous  or  unfitting  thing  for 


712 


WHEREIN  AFFLICTIONS  ARE  TO  BE  COUNTED  JOYFUL. 


Serm.  III. 


them  to  rejoice.  To  have  a  disposition  unto  spiritual  and 
heavenly  joy  is  a  thing  very  intimate  to  the  constitution  of 
a  true  Chri.stian.  That  must  needs  he  a  very  strong,  pre- 
dominant, prevailing;  principle  in  any  thing,  which  converts 
and  turns  that  whicii  is  of  an  opposite  nature  into  nutri- 
ment to  iiself ;  such  is  the  joy  as  can  even  teed  upon  and 
maintain  itself  out  of  afflictions.  God's  people  can  rejoice 
not  only  notwithstanding  they  are  afflicted,  but  because 
they  are  so  afflicted.  The  divers  temptations  they  are  ex- 
ercised with  are  counted  the  matter  of  their  joy.  And  we 
may  yet  further  infer  hence, 

v.  That  there  is  something  very  peculiar  in  living  true 
Christianity.  For  how  odd  a  sound  doth  this  carry  to  an 
unchristian  ear,  and  how  uncouth  a  taste  to  an  unchristian 
heart,  that  afflictions  are  to  be  made  and  accounted  matter 
of  joy.  But  it  is  past  all  doubt  that  there  is  a  real  truth 
in  the  matter.  We  find  that  it  hath  been  so ;  and  that  this 
is  not  a  mere  notion  that  hovers  in  the  air,  but  is  a  practi- 
cal thing,  and  has  been  a  tried  case.  Do  not  we  read  of 
the  apostles'  rejoicing  that  they  were  counted  worthy  to 
suffer  shame  for  the  name  of  Christ  1  Acts  v.  41.  This  was 
not  only  so  m  their  account,  but  was  really  so.  So  we  are 
told  of  the  believing  Hebrews,  that  thev  took  joyfully  the 
spoiling  of  their  goods,  Heb,  x.  34.  What !  for  a  man  to 
rejoice  to  be  undone'?  A  strange  paradox  that  any,  who 
was  not  seriously  a  Christian,  should  count  this  matter  of 
joy  !  Therefore  true  Christianity  hath  somewhat  peculiar 
to' itself  belonging  to  it.  It  is  a  very  extraordinary  thing, 
which  lies  without  the  compass  and  comprehension  of  all, 
who  do  not  experimentally  know  it. 

Before  I  close,  there  are  two  things  I  would  say  to  you 
by  way  of  counsel. 

1.  Labour  to  fix  this  judgment  in  general  upon  your 
minds.  Let  it  not  seem  to  you  as  an  uncouth  incredible 
thing.  It  is  a  most  certain  truth,  that  afflictions  in  some 
cases  may  most  rea.5onahly  be  matter  of  joy.  It  is  a  sad 
thing  when  we  cannot  obtain  so  much  of  ourselves  as  to 
receive  this  notion,  and  to  believe  the  truth  of  what  is  here 
implied.  For  when  we  are  bid  to  count  so,  it  is  implied 
that  it  is  really  so;  that  is,  that  afflictions  in  such  a  case, 
namely,  for  the  sake  of  trial,  are  matter  of  joy.  But  our 
spirits  boggle  at  this ;  we  cannot  tell  how  to  receive  or 
entertain  it.     And  then, 

2.  Endeavour  that  it  may  be  your  judgment  with  appli- 
cation to  yourselves  and  your  own  state  and  case.  And 
we  must  here  take  notice  to  you  of  what  is  in  itself  most 
obvious,  that  when  we  are  directed  to  count  it  all  joy  when 
we  fall  into  divers  temptations,  we  are  also  directed  to  do 
whatever  is  necessarily  pre-suppo-^ed  hereunto.  It  is  never 
to  be  imagined  or  thought,  that  one  who  lives  in  sin,  who 
is  a  secure,  carnal,  earthly-minded  creature,  and  a  stranger 
to  God  and  heaven,  if  any  affliction  should  come  upon  him, 
that  he  must  ofT-hand  count  it  a  matter  of  joy.  No,  there  is 
something  must  intervene.  What  then  is  it  we  should 
apply  ourselves  to  1  Why,  to  endeavour  to  get  into  a  safe 
state  of  soul,  and  that  things  may  be  so  with  us  God- ward, 
that  if  ever  it  come  to  be  our  case  to  be  afflicted  we  maybe 
able  to  pass  this  judgment,  so  clear  and  satisfied  as  to 
impress  the  heart,  that  afflictions  are  to  be  counted  all  joy, 
and  in  such  a  case  may  actually  ourselves  rejoice. 

I  thought  to  have  insisted  on  sundry  things  here,  but 
have  not  time.  Yet  I  must  observe,  that  to  get  our  states 
clear  with  respect  to  God,  and  to  keep  and  maintain  our 
consciences  both  clean  and  quiet,  are  necessary  to  such  a 
happv  state  as  to  able  to  rejoice  in  adversity.  Then  we 
shall' suffer  without  grudging,  and  with  rejoicing  for  the 
sake  of  Chri.-t.  How  impossible  is  it  ever  to  rejoice  in  an 
afflicted  condilion,  till  we  have  hearts  brought  under  the 
power  of  a  self-denying  spirit ;  till  we  are  mortified  to  this 
world,  and  our  spirits  loosened  anddisengaged  from  every 
thing  terrene  I  The  man  whose  heart  cleavethtothisearih; 
who  is  taken  with  an  ample  estate,  an  opulent  trade,  aneat 
habitation,  all  desirable  comforts  and  accommodations;  the 
man,  I  sav,  who  is  so  taken  up  with  these  things  that  his 
life  is  bound  up  in  them,  cannot  endure  the  thought,  upon 
anvterms,  of  suffering  in  these  kinds;  it  is  death  to  him  to 
think  of  it.  But  if  a  man's  spirit  be  once  divested  of  an 
earthly  frame,  and  can  tell  how  to  digest  the  thoughts  of 
being  undone,  he  may  rejoice,  and  say  ;  "  What  am  I,  that 
I  may  not  be  undone  1  have  not  many  as  good  as  I  been 


undone  ?  who  had  as  good  an  estate,  lived  in  as  good 
credit  in  the  world  f  Why  may  not  I  be  poor,  come  into 
straits,  be  destitute  of  friends,  and  exposed  to  wants  as  well 
as  others  V  When  a  man  by  familiar  converse  with  these 
objects  hath  reconciled  his  spirit  to  them,  so  that  he  can 
digest  these  things,  then  he  is  in  a  way  to  rejoice  in  such  a 
case,  when  it  comes  to  be  his,  and  is  able  to  say;  "  Blessed 
be  God  that  I  have  an  estate  to  sacrifice  for  Christ  I  that  I 
had  liberty,  and  had  still  a  life,  to  sacrifice  for  him,  when- 
ever he  calls  for  it."  If  we  did  but  thus  labour  beforehand 
to  inure  ourselves  to  such  thoughts  as  these;  if  we  did  but 
put  the  case  frequently  and  make  the  supposition  familiar 
to  ourselves,  "What  if  we  were  to  live  in  a  wilderness? 
dwell  in  a  cave  of  the  earth  1  What  if  we  were  to  go  up 
and  down  helpless,  living  upon  Providence  for  daily  breadr ' 
When  we  had,  I  say,  used  ourselves  to  think  thus,  and 
made  the  matter  familiar  to  ourselves,  we  might,  if  it  should 
come  to  be  really  our  case,  or  God  should  put  us  upon  the 
trial,  turn  it  into  a  matter  of  triumph  and  great  joy. 

And  so  likewise  it  is  highly  necessary  to  live  much  in 
heaven,  and  to  realize  that  state  to  ourselves  ;  not  to  make 
it  as  a  strange  country,  but  this  slate  rather  in  which  we 
are.  To  a  man  that  is  abroad  in  some  foreign  country, 
which  is  full  of  war,  trouble,  and  blood,  it  is  some  comfort 
to  him(ifhebecertainof  a  way  of  return)  to  think,  "  Well '. 
I  am  not  to  stay  here  long  in  this  troublesome  country;  I 
know  how  to  get  home  to  mine  own  house  in  a  peaceful 
country  ;  I  shall  find  all  quiet  there."  How  pleasant  a 
thought,  I  say,  is  this,  especially  if  a  man  is  sure  of  a  re- 
turn I  In  this  case  he  may  be  sure,  and  a  Christian  may 
say,  "My  own  country  is  a  quiet  country;  there  will  be 
nothing  hut  peace,  rest,  pleasures,  and  delights  to  people  of 
God.  Here,  indeed,  I  do  not  intend  to  abide.  I  dt)  not 
expect  to  slay  long  here,  this  is  not  my  country."  Oh,  to 
be  here,  as  in  a  strange  country,  and  to  look  upon  that 
other,  namely,  heaven,  as  our  own ;  will  make  it  possible 
to  us  not  only  to  despi.se,  but  even  to  rejoice  in  what  we 
meet  withal  that  is  troublesome  in  this  world,  because  it 
is  part  of  our  way  home.  It  is  indeed  a  dirty  way,  but  it 
is  our  way  notwithstanding  to  our  better  country. 

I  would  enforce  all  that  has  been  said  by  a  considera- 
tion or  two,  and  so  conclude. 

1.  Think  with  yourselves  how  pleasant  it  is  to  have  spi- 
rits got  into  this'  frame  and  posture,  that  we  can  really 
count  it  matter  of  joy  to  fallinio  afflictions.  Oh  think,  I  say, 
how  pleasant  it  is!  For  how  happy  are  those  per.sons,  who 
when  they  have  a  prospect  of  great  evils  before  them,  are 
yet  not  afraid  of  them !  and  certainly  we  shall  not  be  afraid 
of  that,  which  we  have  an  actual  disposition  to  rejoice  in. 
In  such  a  case  we  should  be  under  the  pressure  of  no  very 
tormenting  fear.  "  They  that  hearken  to  me"  (saith  Wis- 
dom) ".shall  dwell  safelv,  and  shall  be  quiet  from  the  fear 
of  evil,"  Prov.  i.  33.  He  that  has  got  to  this  pilch,  who 
can  count  it  all  joy  to  fall  into  divers  temptations,  is  arri- 
ved already  to  a  safe  dwelling  :  he  hath  so  hid  himself  in 
the  Divine  presence,  that  he  is  secure  from  the  fear  of  evil. 
No  evil  can  ever  reach  him.     And  consider  again, 

2.  That  this  is  the  only  way  we  have  to  make  any  good 
or  advantage  of  a  matter  that  is  bad  in  itself  and  in  its  own 
nature.  For  let  us  a'  little  recount  ourselves.  I  believe 
there  are  few  among  us,  if  any,  that  have  not  some  pros- 
pect, more  or  less,  of  troublesome  days  a  coming;  a  very 
afflictive  condilion.  Pray  what  shall  we  do  in  this  case, 
if  we  will  not  do  those  things  that  tend  to  bring  us  into  a 
capacity  of  making  this  judgment  our  own,  in  reference  to 
our  own  concernments'!  What  have  we  else  to  do'!  Would 
we  busy  our  thoughts  how  any  such  condition  shall  be 
prevented'!  Shall  that  he  our  concern  i  Shall  we  try  if  we 
can  stop  the  sun,  or  alter  the  course  of  the  stars  1  Do  we 
think  to  change  the  external  posture  of  the  world  •!  That 
is,  alas  !  a  hopeless  thought,  a  vain  attempt. 

But  we  have  a  nearer  and  a  possible  thing  to  do,  namely, 
to  get  the  temper  of  our  ovm  spirits  altered ;  brought  off  from 
this  world;  pitched  upon  another  and  abetter  world.  We 
have  no  other  course  to  take.  Let  us  then  drive  the  nail 
that  will  ?o.  We  have  hopes  thai  we  may  alter  our.spints 
if  we  will  employ  our  power  so  to  do,  but  we  cannot 
change  the  times  and  the  seasons.  That  is  our  province 
and  business.  We  have  work  to  do  here.  We  have  a 
superintendency  over  our  own  spirits ;  here  we  are  autho- 


Serm.  IV. 


THE  IMPROVEMENT  OP  AFFLICTIONS  DESIRED. 


ri3 


rized ;  Grod  puts  us  upon  it  to  see  our  own  spirits,  that  if 
they  be  earthly,  we  may  endeavour  to  get  them  made  hea- 
venly ;  if  impure,  holy;  if  dead,  lifely ;  if  vain,  serious. 
This  is  our  own  proper  business.  So  that  as  our  case  is, 
our  circumstances  are.  We  cannot  hope  to  avoid  suffer- 
ing, our  business  therefore  is  to  avoid  suffering  uncomfort- 
ably; this,  I  say,  is  our  great  business.  To  avoid  suffer- 
ing we  cannot  reasonably  hope,  though  we  should  resolve 
to  make  shipwreck  of  faith,  and  a  good  conscience.  For 
do  we  think,  that  all  such  persons  that  do  .so  are  secure 
from  suffering  1  It  is  a  remarkable  passage  from  Scripture 
we  have  in  St.  Paul's  first  epistle  to  the  Corinthians. 
"  There  hath  no  temptation  befallen  you,  but  such  as  is 
common  to  men."  That  is  one  consideration.  Another 
is,  "  But  God  is  faithful,  who  will  not  suffer  you  to  be 
tempted,  above  what  you  are  able,"  &c.  1  Cor.  x.  13.  It 
is  the  former  I  would  now  speak  to ;  "  No  temptation  hath 
befallen  you,  but  such  as  is  common  to  men."  As  if  he 
had  said ;  You  are  liable  to  afflictions  as  you  are  men,  not 
merely  as  you  are  Christians ;  so  that  you  cannot  cer- 
tainly save  yourselves  from  them,  though  you  should  ab- 
jure your  Christianity.  For  what  can  a  man  be  safe  from, 
that  is  common  to  man  1  These  afflictions  follow  huma- 
nity. Are  Christians  the  only  men  that  are  poorl  that 
are  crossed  ^  or  in  a  prison  1  If  a  man  be  a  man  (reckon 
only  so)  he  is  liable  on  that  account  to  these  things. 
Therefore,  I  say,  since  we  have  no  way  in  the  world  to 
secure  us  from  suffering,  our  great  concern  is  lo  labour 
that  we  may  suffer  in  the  most  comfortable  way  we  can ; 
so  as  that  when  it  comes  to  be  our  lot,  we  may  be  capable 
of  counting  it  all  joy.  And  then  we  are  a  thou.sand  times 
upon  better  terms,  than  if  we  were  sure  never  lo  feel 
affliction  ;  for  that  is  only  an  external  good  ;  but  the  other 
is  a  spiritual  good.  And  these  are  to  be  estimated  ac- 
cording to  the  capacity  and  condition  of  the  subject.  I 
hope  ray  flesh,  my  body,  is  not  capable  of  so  much  hurt, 
as  my  spirit  is  of  good.  To  be  freed  from  afflictions,  it  is 
true,  would  be  the  advantage  of  the  outward  man ;  but  to 
be  able  to  bear  them  rejoicingly  is  an  advantage  to  the 
soul ;  a  thing  capable  of  greater  good  than  my  outward 
man  is  capable  of. 

Therefore  this  is  the  great  thing  that  lies  upon  us  to  do ; 
to  take  heed,  since  we  cannot  be  sure  we  shall  not  suffer, 
that  we  do  not  suffer  as  evil  doers ;  neither  in  respect  of 
the  cause,  nor  of  the  temper  of  our  spirits :  to  take  heed 
that  we  suffer  not  so,  as  that  it  shall  be  theefTect  of  a  con- 
troversy between  God  and  us  ;  or  the  affliction  be  regarded 
as  his  coming  upon  us  with  anger  and  displea-sure.  We 
are  to  see  lo  if  that  we  have  no  rebuke  nor  anger  lo  reflect 
upon:  (these  tend  to  shame,  these  are  humbling  things;) 
that  we  may  regard  his  sovereignty  and  divine  pleasure  as 
things  in  which  we  may  rejoice  and  triumph;  which  so- 
vereign pleasure  we  may  rejoicingly  comply  with,  when 
once  we  can  make  it  out,  that  the  affliction  of  our  lot  is 
principally  of  a  tentative  nature,  to  try  our  loyalty  to 
God,  and  fidelity  to  his  interest. 


SERMON  IV.* 

1  Peter  v.  10. 

Bui  the  God  of  all  grace,  who  hath  called,  us  into  his  eternal 
glonj  by  Christ  Jesus,  after  that  ye  have  suffered  awhile, 
make  you  ■perfect,  stablish,  strengthen,  settle  you. 

I  SH.ALL  spend  none  of  your  time  at  all  in  looking  upon 
the  context.  And  although  there  are  many  great  truths, 
which  lie  within  the  compass  of  this  verse,  as  any  of  you 
may  easily  apprehend  at  first  sight;  I  shall  only  pitch 
upon  that  one  which  I  iniend  to  insist  upon,  and  which  it 
may  be  hoped  will  be  equally  suitable  to  the  time  and  to 
our  CELse,  as  it  is  to  the  text.  You  may  without  further 
preface  lake  it  thus ; 

That  to  a  right  and  well-disposed  judgment,  spiritual 
improvements  and  advantages  by  sufferings,  are  more  de- 
sirable, than  a  freedom  from  those  sufferings  themselves, 

•  Preached  al  Pkisterer's  Hall,  February  Ktli,  1677. 


That  the  ground  may  be  clear,  I  shall  present  yon  with 
a  supposition  or  two,  before  I  proceed  to  mske  out  the 
truth  itself     As, 

First,  We  will  suppose  these  expressions,  to  wit, 
"  make  you  perfect,  stablish,  strengthen,  settle  you,"  do  all 
of  them"  hold  forth  to  us  spiritual  improvement  and  gain. 
I  apprehend  that  none  of  you  will  doubt,  but  the  apostle 
by  these  expressions  intended  ihe  better  stale  of  those,  to 
whom  he  wrote,  in  spiritual  respects.  We  may  suppose 
not  of  each  person  considered  absohilely,  and  singly  ;  but 
all  considered  in  common,  that  they  might  be  brought  into 
abetter  state  with  reference  to  their  spiritual  concernments 
and  affairs  ;  which  indeed  the  word  Karaorhai  doth  more 
especially  seem  to  hint  to  us.  It  signifies  the  setting  in 
joint  what  was  unjoinled  before,  and  quite  out  of  frame; 
and  so  rather  imports  a  relation  to  a  community,  than  to 
a  single  person  alone.  But  take  all  together,  and  no  doubt 
the  expressions  do  iniend  spiritual  improvement  and  ad- 
vantage.    And  then  again. 

Secondly,  We  may  lay  down  further  supposition,  that 
the  order  of  the  sufferings  here  mentioned  is  not  merely 
that  of  precedency  in  time,  bnt  of  subserviency  to  some  kind 
of  cause  that  has  an  instrumental  influence  totheirspiritual 
advantage.  "  After  that  ye  have  suffered  awhile,  or  j'ou 
having  suffered  a  little,"  (as  the  words  may  be  read,  for 
the  word  "  after"  is  not  in  the  Greek  text,)  "  may  the  God 
of  all  grace  make  you  perfect,"  &c.  But  it  would  be  very 
unreasonable  to  suppose,  thai  these  sufferings  should  only 
precede,  and  no  more ;  or  have  only  an  idle  priority  in 
respect  of  time  ;  for  that  were  to  suppose,  that  God,  as  it 
were,  was  consenting  to  it,  that  they  should  suffer  for  no- 
thing, or  to  no  purpose.  And  therefore  we  must  conclude 
that  the  apostle  intended  to  insinuate,  that  this  precedent 
state  of  suffering  would  conduce  and  contribute  much  to 
their  spiritual  improvement ;  which  he  had  principally  in 
his  eve,  on  their  behalf  These  things  being  supposed,  I 
shall  endeavour  very  briefly  to  evince  to  you, 

I.  That  a  well-informed  judgment  will  reckon,  and  does 
reckon  and  account,  as  you  have  heard,  namely,  that  spi- 
ritual improvements  and  advantages  by  sufferings  are 
more  desirable,  than  a  freedom  from  those  sufferings 
themselves.    And, 

II.  Show  you  what  reason  and  ground  it  has  so  lo 
judge.  And'  this  I  shall  do  only  from  the  text,  and  with 
all  possible  brevity,  that  I  may  hasten,  to  the  use  which  I 
chieflv  intend. 

I.  That  a  well-informed  judgment  doth  reckon  spiritual 
improvements  bv  sufferings  to  be  more  desirable,  than  a 
freedom  from  those  sufferings  themselves.  We  need  no 
further  light  than  what  the  text  affords  us  to  make  this 
point  clear,  if  we  will  but  admit  this  twofold  considera- 
tion. 

1.  That  this  great  apostle  was  undoubtedly  furnished 
with  wisdom  enough  to  understand  what  was  really  best 
for  these  scattered  strangers,  to  whom  he  writes  here. 
There  can  be  no  room  for  a  doubt  concerning  this.    And. 

2.  That  he  was  prompted  by  that  love,  which  wouul 
certainly  engage  him  to  pray  for  that  which  was  best  for 
them,  according  to  his  judgment.  We  can,  I  say,  doubt 
of  neither  of  these,  if  we  will  but  consider  that  this  prayer 
of  his  was  indited  by  the  Spirit  of  all  wisdom  and  love. 
We  cannot  therefore  doubt  but  that  he  both  understood 
that  to  be  best  for  them,  which  really  was  so  ;  and  that  he 
thereupon  prayed  for  that,  in  great  kindness  of  heart  to 
this  poor  people,  which  he  so  understood  to  he  best.  No 
more  need  be  .said  lo  evince  that  a  well-informed  judg- 
ment will  determine  thus,  thai  spiritual  improvement  by 
sufferings  is  better  than  a  freedom  from  them,  and  more 
desirable.     I  proceed  to  show, 

II.  That  there  is  a  sufficient  reason  for  such  a  judgment, 
which  we  may  also  see  in  the  text;  that  is,  that  it  is  more 
desirable  to  have  sufferings  improved,  than  to  have  them 
presentlv  removed  from  us.  And  this  appears  most  suit- 
able to  that  grace  by  which  Christians  are  railed;  and 
also  to  that  glory  uiito  which  they  are  called. 

Observe  the  connexion  of  the  requesi,  which  Ihe  apostle 
makes  on  the  behalf  of  these  scattered  Jews  ;  (as  we  have 
most  reason  to  suppose  them  Jews  converted  to  Chris- 
tianity ;)  do  but  observe,  I  say,  the  connexion  of  the  request, 


714 


THE  IMPROVEMENT  OF  AFFLICTIONS  DESIRED. 


Skrm.  IV. 


with  the  preface  to  it ;  "  The  God  of  all  ?race,  who  liath 
called  you  lo  his  eternal  glory  by  Jesus  Christ,  make  you 
perfect,"  &c.  It  is  to  be  supposed,  that  the  preface  in  this 
prayer  (as  it  is  usually  intended  in  all  such  prayers)  should 
carry  somewhat  or  other  in  it,  ag;reeable  to  the  matter  af- 
terwards prayed  for.  And  so  it  really  is  here.  For  the 
apostle  does  not  pray,  that  these  Christians  might  not  suf- 
fer ;  but  that  upon,  or  by  the  means  of,  their  sufferings, 
they  might  receive  that  great  and  spiritual  advantage,  of 
being  brought  into  a  more  perfect  and  better  stale  than 
they  were  in  before  ;  and  gain  more  strength,  luore  sta- 
bility, more  fixedness  than  ever.  And  to  pray  thus,  I 
say,  is, 

1.  Most  suitable  to  that  grace  by  which  they  had  been 
called ;  or  most  suitable  to  God,  as  he  is  the  God  of  all 
grace. 

But  it  may  be  said,  "  Is  that  suitable  to  the  gracious  na- 
ture of  God,  to  let  his  own  peculiar  people  be  abused  by  a 
vile,  wicked  world'?  to  e.^tpose  that  son  of  persons  (who 
of  all  others  do  alone  love  him,  and  are  true  lo  him  among 
men)  unto  violent  and  injurious  usage  from  the  rest  of 
mankind'?"  Yes,  certainly;  if  we  consider  the  matter 
well,  it  is  most  suitable.  God  is,  it  is  true,  a  Father  to 
that  select  people  ;  but  consider  where  the  relation  falls, 
and  where  it  terminates.  He  is  said  in  contradistinction 
to  the  fathers  of  our  flesh,  to  be  the  Father  of  our  spirits, 
Heb,  xii.  9.  It  is  certainly  most  suitable  to  the  love  of 
God  to  let  his  own  people  suffer,  if  you  will  allow  his  love 
to  be  correspondent  to  the  relation.  He  is  indeed  related 
to  them  as  a  Father,  but  to  what  of  them '?  To  their  spi- 
rits principally,  and  especially  to  that  spiritual  product,  or 
new  nature,  of  which  he  is  the  immediate  Author.  There 
the  relation  terminates,  to  that  he  is  chiefly  related  as  a 
Father,  and  there  his  care  and  love  goes  with  the  rela- 
tion, "Let  it  be  well  with  their  spirits,  and  it  matters  not 
much  how  it  goes  with  ihem  any  where  else.  I  am  the 
Father  of  their  spirits;  I  am  to  take  care  it  may  go  well 
with  them  upon  spiritual  accounts.  Therefore  if  their 
flesh  feel  pain,  if  it  sufler  want,  if  it  be  pinched  and  strait- 
ened, if  it  languish  and  complain,  it  agrees  very  well  with 
my  relation  to  their  spirits,  as  a  Father  to  them.  Let  it 
then  be  so,  let  sufferings  come  upon  them,  if  all  this  shall 
prove  to  the  greater  advantage  of  their  spirits ;  if  they 
shall  thereby  come  to  have  so  much  more  thriving  and 
prosperous  souls  ;  if  by  this  means  they  grow  more  re- 
fined;  more  freed  from  terrene  dross;  be  more  fitted  for 
my  fellowship;  rendered  more  capable  of  doing  me  duty 
in  their  respective  places;  and  of  tasting  and  relishing  the 
pleasure  thereof:  if  this  be  the  case,  I  think  I  deal  with 
them  but  as  a  Falher,  whose  relation  is  to  their  spirits." 

The  apostle  speaks  of  this  with  a  great  deal  of  compla- 
cency, and  as  one  that  is  highly  well  pleased.  "  Though 
(says  he)  our  outward  man  perish,  yet  the  inward  man  is 
renewed  day  by  day.  For  our  light  affliction,  which  is 
but  for  a  moment,  workelh  for  us  a  far  more  exceeding 
and  eternal  weight  of  glory  ;  while  we  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are  not 
seen  :  for  the  things  which  are  seen,  are  temporal ;  but 
the  things  which  are  not  seen,  are  eternal,"  9  Cor.  iv.  16, 
17,  18.  He  does  not  speak  this  with  any  kind  of  regret 
that  he  found  the  outward  man  so  stntckas  to  be  continu- 
ally liable  to  perish. 

"  No,"  saith  he,  "let  it  perish  daily;  I  matter  it  not. 
Though  it  does  perish,  that  signifies  nothing  to  me,  so  that 
the  inward  man  be  but  renewed  day  bv  day."     And, 

2.  It  is  more  suitable  to  that  state  of  glory,  whereunlo 
we  are  called  ;  as  well  as  to  that  grace,  by  which  we  are 
called.  It  is  very  necessary  to  our  being  introduced  into 
that  glorious,  blessed  state,  that  we  be  prepared,  and  made 
some  way  fit  for  it,  before  we  reach  it.  And  the  great 
concernment  and  necessity  of  this  makes  the  apostle  Paul 
bless  God,  with  a  great  deal  of  triumph,  on  the  behalf  of 
t.io.se  Christian  Colossians  to  whom  he  wrote;  and  he 
puts  them  upon  blessing  of  God,  that  though  they  were 
suffering  to  that  degree  as  that  they  stood  in  need  of  all 
patience,  yet  that  all  this  while  he  was  making  them  meet 
to  be  partakers  of  the  inheritance  of  the  .saints  in  light. 
Col.  i.  11,  13.  He  speaks  of  it  as  the  proper  matter  of 
thanksgiving,  that  though  they  suffered  so  much  as  to  re- 
quire their  being  strengthened  with  all  might,  accordingto 


the  glorious  power  of  God ;  yet  it  was  all  well  enough : 
they  were  so  far  from  having  cause  to  complain,  that  thsy 
had  a  great  deal  of  reason  rather  to  give  thanks  to  God. 
As  if  he  had  said,  "It  is  a  pure,  a  bright,  and  lightsome 
region  that  you  are  going  to,  and  you  need  a  great  deal  of 
refining  before  you  come  there,  that  you  may  be  fit  to  be 
received.  You  need  to  have  your  spirits  clarified,  and 
freed  from  all  impure  dross,  even  while  you  are  .suffering 
so  as  that  all  patience  is  requisite  unto  it.  You  have 
therefore  reason  to  give  thanks,  if  God  by  this  means  is 
making  you  meet  to  partake  of  the  inheritance  of  the 
saints,  in  their  state  of  life,  purity,  and  perfection." 

This  is  also  intimated  in  thai  place  before  mentioned. 
"  I  do  not  care,"  as  if  he  had  said,  "though  the  outward 
man  perisheth,  while  the  inward  is  renewed  day  by  day." 
And  how  is  it  renewed  1  Why  thus,  the  "light  affliclion, 
which  is  but  for  a  moment,  works  out  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory,"  2  Cor.  iv.  16,  17. 
But  how  do  afflictions  work  out  a  state  of  glory  for  us  ■? 
In  answer  to  this,  we  are  to  consider  what  notion  we 
ought  to  have  of  the  glory,  whereof  the  saints  are  to  be 
partakers  hereafter ;  and  by  which  they  are  to  be  made 
happy  and  blessed.  Now  it  is  not  merely  an  objective 
glory  that  can  make  me  happy,  and  be  the  satisfaction  of 
my  soul  ?  that  is,  to  have  only  some  glorious  sights  to  be- 
hold and  look  upon,  and  no  more.  For  I  can  be  happy  by 
nothing,  which  is  not  united  to  me;  and  it  is  impossible 
any  one  should  be  blessed  by  a  distant  good,  severed  from 
themselves.  And  therefore  we  are  told  how  we  are  to 
conceive  of  this  glory,  by  St.  Paul,  who  tells  us  it  is  aglo- 
ry  that  is  to  be  revealed  in  us,  Rom.  viii.  18.  It  is  a  glory 
most  intimate  to  the  subjects,  and  by  which  they  are  made 
glorious  ;  not  merely  lo  be  seen,  but  what  they  themselves 
are  to  bear:  and  therefore  the  apostle  says  it  is  ci;  i^os,  to 
be  revealed  in,  or  into  us.  It  is  that  impress  of  the  Di- 
vine glory,  which  is  imparted  and  communicated  from 
God  to  the  soul,  upon  the  vision  of  his  blessed  face ;  by 
which  it  is  transformed  perfectly  now  into  the  same  like- 
ness, as  much  as  a  creature  can  be  like  to  him.  Here  is 
the  glory,  by  which  souls  are  made  happy  and  blessed  at 
last ;  and  into  the  stated  participation  of  which  they  are 
now  actually  called  by  Jesus  Christ. 

Now  consider  this  glory  so,  as  here  explained,  and  it  is 
very  apprehensible  how  the  light  afflictions,  that  are  but 
for  a  moment,  do  work  it  out  for  us.  For  they  gradually 
refine  the  soul  after  the  image  of  the  Divine  nature,  make 
it  more  and  more  conformed  to  God ;  and  according  to 
the  degree  of  the  progress  to  which  this  refining  work  is 
carried  on  by  such  means  while  we  are  in  this  world,  is 
our  participation  of  the  Divine  glory  hereafter.  Accord- 
ing to  the  capacity  of  the  vessel,  which  God  hath  design- 
ed to  be  a  vessel  of  glory  and  honour,  is  the  measure  of 
that  glory  which  is  to  be  put  into  it  in  the  other  state.  But 
certainlv  by  this  I'efinement,  to  which  afflictions  are  so 
subservient  and  useful  in  this  world,  the  soul  is  made 
more  and  more  capable  and  receptive;  it  is  refined  and 
enlarged  at  once.  And  thus  it  is  more  suitable  to  that 
state  of  glory  to  which  we  are  called,  which  was  to  be 
proved,  in  order  to  show  that  it  is  more  desirable  lo  have 
sufferings  improved,  than  to  be  freed  from  those  sufferings 
themselves.  Therefore  now  to  apply  this,  as  the  time  will 
allow; 

I.  We  may  learn  hence,  that  we  have  another  interest 
to  concern  ourselves  about,  besides  that  of  our  flesh  or 
outward  man.  For  otherwise  it  could  never  be  understood 
how  that,  which  is  really  an  offence  and  prejudice  to  the 
outward  man,  should  be  an  advantage  to  us  in  any  other 
respect.  As  chastising  afflictions  by  a  paternal  rod  are 
natural  evils,  but  yet  inflicted  on  us  for  spiritual  good.  It 
is  plain  then,  I  say,  we  have  another  interest  about  which 
we  ought  to  be  concerned. 

II.  We  may  further  collect;  that  these  two  interests,  as 
they  are  very  distinct,  so  they  are  ordinarily,  too,  very 
opposite  lo  one  another.  That  may  make  for  the  advantage 
of  the  spirit  or  inward  man,  which  is  greatly  to  the  hurt 
and  prejudice  of  the  outward  ;  and  that  which  contributes 
to  the  gratification  and  pleasure  of  the  outward  man,  may 
be  very  prejudicial  to  the  inward.  These  are  opposite 
interests,  and  we  should  consider  them  as  such;  and  it 
would   be  of  very  great  advantage  to  us,  through  our 


Serm.  IV. 


THE  IMPROVEMENT  OF  AFFLICTIONS  DESIRED. 


715 


whole  cour.se,  to  carry  this  as  a  fixed  thought  with  lis, 
"  That  the  interests  of  my  flesh,  and  of  my  spirit,  are  often 
stated  in  such  an  actual  opposition  to  one  another,  that 
what  makes  for  the  advantage  of  the  one,  is  frequently 
hurtful  and  prejudicial  to  the  other."  For  if  we  would  hut 
allow  ourselves  to  consider  this,  and  admit  it  as  a  fixed 
thought,  then  it  would  not,  upon  every  occa.sion  that  oc- 
curs to  us,  be  our  first  concern  and  care  ;  namely,  "  What 
shall  I  do  to  save  my  flesh  and  outward  raani  how  shall 
I  order  matters  thai  all  may  go  well  with  tliat  V  espe- 
cially as  there  is  another  interest  in  myself,  which  may  be 
provided  for  by  the  methods  of  Providence,  that  cast  a 
severe  and  threatening  aspect  upon  the  other.     And, 

III.  We  may  hence  further  learn,  that  the  interest  of 
the  inward  man  is  much  more  considerable  than  that  of 
the  flesh ;  which  is  the  subject  of  the  supposed  sufferings, 
of  which  the  apostle  speaks,  who  puts  up  a  very  solemn 
request  for  spiritual  advantage  by  such  sufferings.  He 
(hat  loved  them  so  well  does  not  pray,  that  they  might  not 
sufler  at  all ;  but  only  after  that  they  had  suffered  a  little, 
they  might  be  perfected  and  established.  Certainly  our 
spiritual  interest  is  more  considerable  than  our  outward 
interest ;  and  we  should  be  willing  that  the  interest  and 
advantage  of  the  flesh  should  be  sacrificed  to  the  interest 
of  the  soul ;  and  that  which  I  am  willing  to  part  with  for 
another,  must  certainly  be  less  considerable  than  that 
other.     But, 

IV.  We  may  also  learn,  that  sufferings  are  not  novel- 
ties among  the  people  of  God  in  this  world  ;  neither  are 
they  to  be  looked  upon  as  novel,  even  the  sharpest  and  se- 
verest of  them.  The  apostle  directs  those,  to  whom  he 
writes,  in  the  same  chapter,  that  they  should  look  with 
another  kind  of  eye  upon  an  afflicted  slate,  than  to  suppose 
it  a  new  thing,  or  as  if  nothing  like  it  was  known  before. 
In  the  verse  before  my  text,  he  intimates  that  they  only 
suffered  such  afflictions  as  were  common  to  others  in  the 
world,  and  such  as  many  good  men  had  endured,  who 
were  gone  before  them.  And  in  another  place  of  this 
epistle  he  admonishes  them  not  to  think  strange  even  of  the 
fiery  trial,  ("which,"  says  he,  "  is  to  try  you,")  as  if  some 
strange  thing  had  happened  to  them;  assuring  them  that 
after  that  they  had  suflfered  awhile,  the  Spirit  of  glory  and 
of  God  should  rest  upon  them.  That  they  should  suffer 
was  reckoned  upon,  taken  for  granted  ;  and  therefore  it 
ipeaks  a  very  strange  spirit  among  us,  if  the  thoughts  of 
any  suflerings  should  presently  startle  us.  What !  are  we 
grown  so  soft  and  delicate,  that  we  must  meet  with  no 
afflictions  in  the  world  ?  as  if  it  were  a  more  wonderful 
thing  that  we  should  suffer,  than  others  who  have  gone 
before  us  in  former  days.  Wherein  are  we  better  than 
they  1 

But  I  pass  on  to  another  use,  which  may  be  for  con- 
viction to  us,  who  seem  to  be  so  much  of  another  judg- 
ment from  the  apostle,  in  this  important  case.  And  there 
are  two  or  three  things  which  I  would  here  premise.     As, 

I.  That  there  is  no  present  question  depending  whether 
we  should  simply  desire  to  be  freed  from  affliction,  yea  or 
no ;  or  whether,  considering  the  matter  simply  in  itself, 
we  may  not  judge  it  desirable  to  be  free  from'  affliction. 
This  is  not  the  thing  concerned  in  the  present  discourse, 
nor  anv  part  of  it.  It  will  he  easily  acknowledged,  that 
ihe  sufferings  we  spealc  of  are  natural  evils;  and  evil  as 
such,  or  in  itself,  cannot  be  eligible  to  a  reasonable  nature. 
But  the  thing  we  speak  of  is,  tliat  when  the.«e  two  matters 
are  compared;  to  wit,  freedom  from  afflictions,  and  spi- 
ritual advantage  by  them,  we  should  not  prefer  the  for- 
mer; not  but  that  a  freedom  from  suffering,  simply  in  it- 
self and  alone,  is  a  desirable  thing ;  but  compared  with  the 
spiritual  advantages  arising  from  thence,  is  not  to  be  pre- 
ferred or  desired  by  us.     And, 

II.  I  again  premise,  that  by  judgment  here  I  do  not  in- 
tend a  mere  notional,  but  a  practical,  judgment.  For  I 
make  no  question  but  we  are  all  of  the  apostle's  mind 
without  any  more  ado ;  and  aeree  with  him  that  it  is  bet- 
ter to  have  spiritnal  advantage  by  affliction,  than  to  be  free 
from  it.  But  when  we  speak  of  a  practical  judgment,  here 
it  is  that  our  error  lies,  and  wherein  we  are  to  he  rectified. 
The  practical  judgment  is  thai,  to  which  the  temper  of  a 
man's  soul  doth  correspond  ;  that  which  is  of  such  power 
and  prevalency  with  a  man,  as  to  impress  its  own  like- 


ness, or  somewhat  correspondent  to  i;sclf  upon  his  own 
heart,  upon  his  will,  his  choice,  and  afl'ections ;  and  so 
consequently  influence  the  course  of  his  walking  and  con- 
versation. "The  thing  therefore  I  complain  of,  in  this  ca.se, 
is,  that  the  temper  of  our  spirits  is  so  unsuitable  ;  so  unlike 
the  apostle's  judgment  in  this  case,  that  spiritual  impiuve- 
ment  by  suffering  is  more  desirable  than  fieedom  fioiii  it. 
These  things  being  preir.ised,  I  shall  evince,  I.  That 
there  is  a  failure  among  us  in  these  things,  particularly 
that  we  are  not  like-minded  with  the  apostle  in  this  matter ; 
and  then,  2.  Show  you  ihe  great  evil  of  it,  that  is,  of  onr 
error  in  this  regard. 

1.  I  am  to  evince  that  there  is  a  great  failure  or  mistake 
in  our  judgment,  if  we  are  not  of  the  same  mind  with  the 
apostle,  as  to  this  point.  And  this  I  would  dc  by  putting 
a  few  queries  to  you,  by  which  you  may  be  able  to  con- 
vict yourselves  wherein  the  matter  does  require,  and  will 
admit.    As, 

(1.)  Whether  are  we  more  sensible  of  the  exernal  cala- 
mities which  befall  us,  than  of  Inward  spiritual  distempers'! 
Suppose  a  person  by  some  surprising  providence  lose  all 
he  had  in  the  world,  is  reduced  to  the  utmost  distress  and 
necessity,  whether  is  not  this  more  grievous,  or  more  sen- 
sibly felt,  than  Inward  spiritual  evils'!  -'Do  I  so  crj'  and 
bemoan  myself,  because  of  the  body  of  sin  and  death,  as  I 
do  when  I  have  lost  my  friend,  my  hu'^band,  my  wife,  my 
child,  my  house,  my  estate,  my  pleasant  delectable  things 
in  thl.s  world  1"  Iii  such  cases  we  ciy  out  as  undone  per- 
sons ;  we  mourn,  and  refuse  to  be  comforted.  "  But  I  have 
an  earthlv,  vain  heart ;  a  heart  that  will  no:  be  brought  to 
live  In  love  and  communion  with  God  ;  unapt  to  prayer,  to 
meditation,  to  spiritual  commerce  with  heaven."  Do 
we  so  sensibly  complain  upon  these  accounts,  I  say,  as 
men  are  apt  to  do  under  the  sharp  and  acute  sense  of  ex- 
ternal evils  7  This  shows  which  way  the  poize  of  our  spi- 
rits inclines,  and  we  may  plainly  discern  it  by  urging  our- 
selves with  this  question. 

(•3.)  Whether  do  we  more  dread  and  fear  the  continu- 
ance and  Increase  of  inward  distempers,  or  external  suf- 
ferings! which,  I  say,  is  more  the  matter  of  our  dread  1 
I  have  a  near  evil  that  hath  pressed  me,  and  Is  like  to  do 
so  still ;  a  carnal,  stupid,  terrene,  and  corrupt  heart ;  whe- 
ther do  I  dread  the  continuance  of  this,  or  the  Increase  ol 
it,  more  than  I  do  the  continuance  or  increase  of  any  ex- 
ternal sufferings  that  are  upon  me.  or  may  threaten  me  ) 
If  you  should  be  told  that  there  is  danger  of  being  de- 
voured in  all  your  external  concerns  by  a  formidable 
cnemv  ;  or  that  vou  are  in  danger  of  fire,  of  great  losses, 
of  coming  into  adecayed  slate  in  respect  of  your  trade  and 
traffic  ;  which  things  would  you  think  of  with  most  dread'? 
Should  not  we  dread  more  the  thoughts  of  being  turned 
out  of  all,  driven  from  house  and  home,  of  going  to  seek 
our  bread  In  de.solate  places,  of  wandering  in  wildernesses 
and  deserts,  lurking  in  dens  and  holes  of  the  earth  1 
Should  we  not,  I  say,  think  of  these  things  with  more 
dread,  than  we  ordinarily  do  of  that  close,  latent  enemy, 
that  lies  lurking  at  our  very  hearts  and  souls'!  namely. 
Infidelity  w'lhin,  and  disaffection  to  God  ;  a  proneness  io 
depart  from  him,  and  a  heart  bent  to  backslide?  Which 
sort  of  evils  are  we  most  apt  to  dread  7 

(3.)  Which  should  we  consider  with  more  complacency, 
an  external  stale  of  things  just  agreeable  to  such  an  idea 
as  we  could  form  to  ourselves  in  our  own  minds ;  or  an 
inward  frame  of  holiness,  agreeable  to  the  Idea  which  the 
blessed  God  hath  set  before  us  in  the  word  of  truth  '!  which. 
I  say.  should  we  think  of  with  more  delight '!  Suppose  we 
should  have  the  pro.spect  set  before  us  of  such  a  state  ol 
things  in  outward  respects  as  we  could  wish  ;  garners 
yielding  all  kind  of  store,  nothing  but  prosperity,  pleasure, 
and  peace  in  our  dwellings;  all  the  liberty  our  hearts 
could  desire,  to  do  and  walk  according  to  our  own  Incli- 
nations :  and  frame  again  the  prospect  of  an  enlightened, 
livelv  mind  and  spirit;  full  of  God,  full  of  heaven,  full  of 
Divine  love,  full  of  spiritual  streneth,  vigour,  activity,  and 
fervour  In  all  holy  exercises  whatsoever;  and  which,  I 
pray,  of  these  seemeth  the  more  grateful  prospect  to  US'! 
Or  which  is  the  more  taking  thing  with  our  hearts,  upon 
the  view  of  the  one  and  the  other''  to  have  In  outward  re- 
spects, all  the  opulence  and  prosperity  our  hearts  could 
wish  on  the  one  hand  ;  and  on  the  other,  to  have  hearts 


71G 


THE  IMPROVEMENT  OF  AFFLICTIONS  DESIRED. 


Seem.  IV. 


disentangled  and  freed  from  sin,  so  as  that  we  may  go  to 
God  upon  all  occasions  with  freedom,  or  without  restraint, 
and  always  converse  with  him  with  delight  t 

Such  questions  as  these  closely  urged  may  convince 
some,  as  the  case  may  require,  how  much  they  differ  from 
this  apostle  ;  and  are  of  a  difierent  sense  and  estimate  from 
him,  in  reference  to  what  we  are  speaking  of.  And  if  there 
be  such  a  disagreeing  judgment  in  this  case,  then  we  are 
to  consider, 

2.  The  great  evil  of  it.  And  this  I  might  represent  to 
you  very  largely  ;  but  at  present,  take  some  account  of  it 
only  in  these  few  particulars. 

(1.)  It  speaks  great  injudiciousness  in  the  matter  of 
discerning  between  things  that  diffei',  and  which  doth  more 
excel.  It  is  one  great  part  of  the  work  and  business  of 
judgment  to  distinguish  between  things,  that  are  of  dif- 
ferent value  from  one  another;  and  he  is  a  very  injudi- 
cious man,  who  is  not  able  to  prefer  those  things  that  are 
more  excellent,  which  when  compared  and  judged  of  do 
vastly  differ :  as  it  would  argue  very  great  injudiciousness, 
indeed,  if  I  could  not  tell  which  of  the  two  to  prefer,  a  gay 
feather,  or  a  rich  diamond.  The  odds  is  so  vastly  great 
here,  that  it  must  needs  argue  a  great  want  of  discerning 
the  just  value  of  things:  and  so  it  must  in  like  manner  if 
we  cannot  tell  which  is  to  be  rather  chosen,  a  little  free- 
dom from  pain  and  aflliction,  or  that  which  is  a  great  ad- 
vantage and  gain  lo  the  inward  man. 

(2.)  It  argues  verv  great  unbelief  of  the  truth  of  God's 
word  in  reference  to  this  very  case.  It  is  expressly  said. 
All  things  shall  work  together  for  good,  to  them  that  love 
God,  to  them  who  are  the  called  according  to  his  purpose, 
Rom.  viii.  28.  But  we  do  not  believe  this:  for  it  is  plain 
that  if  we  did  believe  it,  it  were  then  altogether  impossible 
we  should  reject  or  less  value  that,  which  at  the  same  time 
we  believe  to  be  the  greater  good.  For  it  is  spiritual  good 
that  is  there  meant,  which  is  to  be  wrought  out  by  exter- 
nal natural  evils.  And  can  we  tolerate  in  ourselves  an 
habitual  indisposition  to  take  God's  word  !  Sure,  me- 
thinks,  we  should  look  upon  this  as  a  most  intolerable 
thing. 

(3.)  It  argues  a  very  low  and  mean  temper  of  spirit, 
when  we  do  not  know  how  to  value  and  savour  most  our 
best  and  most  excellent  good.  It  shows  that  we  have  a 
very  vile  esteem  of  our  own  souls,  when  we  are  more  con- 
cerned about  a  clod  of  clay,  a  lump  of  flesh,  than  we  are 
about  them,  or  their  benefit  and  advantage.     And, 

(4.)  It  argues  most  unworthy  thoughts  of  the  wisdom 
and  goodness  of  the  providence  of  God,  with  respect  to 
those  sufferings  and  afflictions  we  speak  of  It  looks  as  if 
we  did  not  really  believe,  that  they  are  brought  upon  us 
for  some  greater  good,  than  any  we  can  lose,  or  be  indam- 
aged  in,  by  ihem;  or  that  we  thought  that  neither  wi.sdom, 
or  goodness,  conducted  the  course  of  affairs  towards  us. 
What  account  can  we  give,  or  what  reasons  produce, 
why  the  course  of  Divine  Providence  should  run  so  and 
so,  (as  it  many  limes  has  done  in  the  world,)  as  to  cast 
smiling  fair  aspects  on  the  worst  sort  of  men,  and  frown- 
ing severe  aspects  on  the  better  sort  1  Hence  men  have 
been  apt  to  make  very  sinister  interpretations  and  applica- 
tions. Thus  the  prophet  Malachi  charges  some  in  his 
time  :  "  Ye  have  wearied  the  Lord  with  your  words  :  yet 
ye  say.  Wherein  have  we  wearied  him  ■?  When  ye  say. 
Every  one  that  doeth  evil  is  good  in  the  sight  of  the  Lord, 
and  he  delighteth  in  them  ;  or,  Where  is  the  God  of  judg- 
ment"?" Mai.  ii.  17.  And  truly,  though  we  have  explicit 
formed  thoughts  otherwise,  yet  the  sense  of  our  hearts  will 
seem  to  be  agreeable  to  such  thoughts  as  these,  if  we  tole- 
rate in  ourselves  the  error  which  I  am  detecting,  and  re- 
E resenting  the  evil  of;  that  is,  of  supposing  that  it  were 
ett«r  to  be  freed  from  afflictions,  than  to  have  them  im- 
proved to  our  gain  and  advantage.  Either  we  must  think, 
that  afflictions  come  upon  the  people  of  God  by  chance, 
and  so  that  God  has  no  desiirn  at  all  by  such  an  ordering 
of  things  ;  or  else,  that  he  afflicts  his  people  out  of  hatred 
and  perfect  ill-will ;  both  which  are  monstrous  and  horrid 
thoughts.  It  were  altogether  an  unaccountable  thing,  upon 
the  whole  matter,  why  the  course  of  the  dispen.sations  of 
God's  providence  should  be  as  it  ordinarily  is,  that  the 
saints  should  be  exposed  to  sufferings  and  afliiclions,  while 
the  wicked  live  in  ease,  prosperity,  and  pleasure;  I  say. 


this  were  unaccountable,  if  it  could  not  be  said  that  there 
is  some  greater  good  to  be  wrought  out  by  these  suflerings, 
which  shall  abundantly  compensate  and  countervail  them. 
But  if  we  persist  in  the  error  I  speak  of,  we  lose  the  only 
way  of  solving  this  difficulty  of  providence. 

(5.)  To  represent  the  evil  of  this  error  yet  more,  I  would 
observe,  that  it  argues  much  impatience  and  weakness  of 
spirit :  for  patience  is  passive  power,  fortitude,  or  ability 
to  suffer.  It  argues  very  great  weakness  when  we  had 
a  great  deal  rather  not  be  good,  than  suffer  affliction.  Sure 
it  is  a  sign  that  we  can  suffer  nothing.  And  if  there  be 
such  a  disposition  to  faint  in  the  day  of  adversity,  our 
strength  is  small ;  as  saith  the  wise  man  ;  and  this  is  not 
only  our  great  infelicity  but  our  sin. 

(6.)  It  is  a  tacit  choosing  of  sin,  rather  than  affliction ; 
and  certainly  that  is  a  very  bad  thing.  It  is  manifestly  so, 
if  we  consider  and  look  upon  the  case  as  it  is.  "  Let  me 
be  impure  .still,  drossy  and  terrene  still,  unlike  to  God 
still ;  so  my  flesh  may  but  escape,  my  sense  be  gratified 
and  indulged,  and  incur  no  prejudice." 

(7.)  La,stly,  It  argues  a  great  deal  of  pride;  and  also 
insensibleness  both  of  what  we  deserve  and  what  we  need. 
If  any  can  by  no  means  bring  their  spirits  to  think  of  suf- 
fering, there  commonly  lies  at  the  bottom  an  insensibility 
of  what  they  are  ;  what  wretched  hearts  and  untoward  na- 
tures they  have.  It  is  little  apprehended  what  we  deserve, 
and  what  we  need,  when  we  look  upon  such  an  aspect  of 
providence  as  unsuitable  ;  which  threatens  us  with  suffer- 
ing, and  is  like  to  prove  afflictive.  This  should  be  the 
sense  of  our  hearts:  "  Alas!  whatever  I  suffer,  it  is  much 
less  than  my  iniquity  deserves  I  Yea,  if  I  suffer  never  so 
severely,  it  is  but  what  the  exigency  of  my  case  requires. 
My  heart  is  very  sleepy  and  dead,  and  needeth  rousing; 
it  is  very  drossy,  and  needs  a  hot  furnace."  And  we 
should  think  so  if  we  thought  of  ourselves  aright,  and  if 
too  good  an  opinion  of  ourselves  did  not  blind  our  eyes.  I 
might  mention  several  things  more,  but  the  time  permits 
not.  I  shall  only  desire  hereupon  in  the  close,  to  recom- 
mend two  things  ; 

1.  That  we  should  fix  this  judgiuent  of  the  apostle  in 
ourselves,  as  the  standard  and  measure  of  our  own.  I 
judge  thus,  as  the  apostle  Paul  says ;  "  I  reckon  that  the 
sufferings  of  the  present  time  are  not  worthy  to  be  com- 
pared with  the  glory  that  shall  be  revealed  in  us,"  Rom. 
viii.  18.  As  if  he  had  said,  "  This  is  my  logic,  I  compute 
so  upon  the  whole  matter ;  and  this  is  the  result  I  come 
to,  having  considered  it  thoroughly,  and  viewed  it  on  every 
side."  Let  us  settle  our  judgment  of  this  in  like  manner, 
and  record  it :  "  This  was  my  mind  at  such  a  time,  and  I 
came  then  to  be  convinced  of  the  truth  of  it.  I  will  never 
alter  it,  till  I  see  better  reason  (which  I  suppose  I  never 
shall)  for  laying  it  down,  than  I  had  to  take  it  up."    Ant'l, 

2.  Agreeably  hereunto  let  us  direct  the  scope,  current, 
and  end  of  our  prayers,  on  such  days  as  these,  as  the  apos- 
tle here  doth  his.  It  is  necessary  our  hearts  should  be 
brought  to  an  agreement  with  our  judgments.  What  is 
the  good  I  should  most  desire,  and  wish,  and  seek  for  my 
soul  this  day  ?  If  this  be  a  right  judgment  which  we  have 
now  heard  of,  it  will  be  very  good  for  us,  at  such  times  as 
these,  and  even  at  all  times,  in  our  prayers,  to  say :  "  I 
pray  not  that  I  mav  be  freed  from  suffering;  that  is  not 
thegreat  thing  I  request.  As  to  that  I  refer  myself  to  the 
Divine  pleasure,  and  acquiesce  in  the  determination  of 
Providence.  But,  O  Lord  !  I  have  another  request  to 
make  unto  thee,  that  whatsoever  shall  befall  me,  1  may 
have  more  of  thine  image  ;  more  life  and  strength  ;  vigour 
and  heavenliness;  fitted  for  holiness  in  this  world,  and 
blessedness  in  the  other.  And  then  let  my  sufferings  be 
what  they  will,  so  they  be  but  subservient  to  this  great  de- 
sign, of  procuring  my  spiritual  advantage." 

And  we  pray  upon  preuy  sure  grounds  when  we  pray 
thus.  We  do  not  need  to  doubt  whether  this  be  agreea- 
ble to  the  Divine  will  or  no.  We  are  upon  a  certainty. 
If  I  should  insist  peremptorily  in  prayer  upon  this  and 
that  temporal  good  for  myself,  or  the  community  I  belong 
unto,  it  may  be  said  ;  "  Where  is  the  promise  f  and  there- 
upon, where  is  the  faith  of  being  heard  in  such  a  prayer  1" 
But  I  am  sure  I  pray  agreeably  to  his  own  will,  when  I 
pray,  that  I  may  be  brought  into  spiritual  prosperity.  I 
am  sure  therein  to  suit  with  what  he  himself  doth  com- 


OP  VEXING  THE  HOLY  SPIRIT. 


71- 


mand.  This  will  be  acceptable  and  well-pleasing  to  God  ; 
and  turn  to  my  ineffable  good  and  advantage,  both  here 
and  hereafter. 


SERMON  v.* 


Isaiah  Ixiii.  10. 

Btd  they  rebelled,  and  vexed  his  holy   Spirit:   therefore 
ke  was  turiied  to  be  their  enemy,  and  he  fouglit  against 


In  the  foregoing  part  of  this  chapter  you  have  a  repre- 
sentation, as  it  is  generally  agreed,  of  our  Lord  Christ  in 
triumph ;  returning  as  a  conqueror  from  his  victories,  with 
garments  discoloured  with  the  blood  of  the  slain.  "  Who 
is  this  that  cometh  from  Edom,  with  dyed  garments  from 
Bozrah  %  this  that  is  glorious  in  his  apparel,  travelling  in 
the  greatness  of  his  strength  "l  I  that  speak  in  righteous- 
ness, mighty  to  save."  The  enemies,  whom  the  Messiah  is 
supposed  to  have  engaged  against,  are  represented  and  set 
forth  by  Edom,  and  the  metropolis  thereof,  Bozrah ;  be- 
cause they  were  the  next  enemies  to  the  church  of  God, 
mostly  confined  within  Palestine,  upon  which  Idumea 
bordered,  and  who  were  continually  vexatious,  and  afflic- 
tive to  them:  by  these,  I  say,  are  the  spiritual  enemies  re- 
presented, which  our  Lord  Jesus  Christ  was  to  set  himself 
against.  And  so  I  have  taken  notice  of  a  certain  author 
(though  I  profess  not  to  like  all  his  allegories)  who  alle- 
gorically  speaks  of  the  carnal  part,  under  the  name  of 
Edom.  "  The  mind  or  spirit  ought  to  follow  God  un- 
weariedly,  without  deviating  or  turning  aside,  lest  he  come 
into  Edom:"  alluding  no  doubt  to  the  word  itself  edom  or 
earth,  as  the  name  of  Adam  comes  from  the  same  root. 
Against  these  spiritual  enemies,  that  readily  fall  in  with 
our  carnal  earthly  part,  did  our  Lord  Jesus  Christ  use  his 
prowess,  unto  a  glorious  victory  and  triumph.  This  being 
represented,  how  ready  the  Redeemer  was  to  undertake 
on  the  behalf  of  them,  who  were  to  be  defended  and  saved 
by  him ;  a  reflection  is  made  upon  God's  former  dealings 
on  the  behalf  of  this  people,  and  their  unequal  carriage 
and  deportment  towards  him,  in  the  seventh,  eighth,  and 
ninth  verses.  But  I  cannot  go  distinctly  over  them.  Unto 
which  this  complaint  is  subjoined  ;  "  But  they  rebelled, 
and  vexed  his  holy  Spirit ;  therefore  he  was  turned  to  be 
their  enemy,  and  he  fought  against  them." 

There  are  two  things,  which  present  themselves  to  our 
view  and  consideration,  from  these  words :  namely,  that 
the  rebellions  of  a  people  professing  the  name  of  God,  are 
very  vexatious  to  his  Spirit ;  and  that  such  vexations  en- 
gage him  again.st  them  as  their  enemv.  To  speak  to  both 
these  together,  for  the  sake  of  despatch,  I  shall  do  only 
these  two  things. 

First,  Inquire  concerning  the  evil  done;  that  is,  vexing 
the  Spirit  of  God,  by  rebelling  against  him.     And, 

Secondly,  Concerning  the  evil  suffered;  and  that  is, 
his  turning  against  them,  so  as  to  become  their  enemy. 
Upon  which  the  use  of  all  will  ensue. 

First,  As  to  the  evil  done,  we  are  to  inquire  in  the  first 
place  concerning  the  nature  of  it;  and  then,  in  the  next 
place,  the  cause  thereof 

1.  Let  us  consider  the  nature  of  the  evil  done,  namely, 
the  vexing  of  the  Spirit  of  God.  "We  are  not  to  under- 
stand it  as  if  the  blessed  Spirit  of  God  was  capable  of  such 
vexation,  as  we  are  in  ourselves;  that  is,  of  real  pertur- 
bation or  passion.  That,  common  reason  will  tell  us,  Ihe 
Divine  nature  is  not  capable  of.  But  yet  notwithstanding, 
this  doth  not  signify  nothing;  there  is  some  great  thing 
lies  under  this  expression,  which  we  may  conceive  of  in 
these  two  particulars. 

(1.)  His  will  is  really  crossed ;  somewhat  is  done,  that 
is  against  his  will.  I  mean  his  will  concerning  our  duty, 
not  his  will  concerning  the  event ;  against  his  preceptive 
will,  and  consequently  against  that  good,  which  he  wills 
to  us  upon  the  supposition  of  our  compliance  with  his  just 

*  Preaclied  at  tJaberdashers'  Hall,  June  1st,  1677. 


and  righteous  will.  He  really  wills  many  things  in  re- 
ference to  men,  which  he  doth  not  will  eflfectually  to  pro- 
cure that  they  shall  be  done.  He  wills  our  obedience  and 
duty;  and,  as  this  is  connected  with  it,  he  wills  also  our 
felicity  and  happiness.  The  will  of  God  in  the  former 
part,  is  expressed  by  his  precepts;  in  the  latter,  by  his 
promises,  so  far  as  they  are  of  a  general  tenor.  But  there 
is  a  will  of  his  in  reference  to  the  event,  of  which  it  may 
be  truly  said,  "  Who  hath  resisted  his  will,"  Rom.  ix.  19. 
When  the  commands  of  God  are  disobeyed,  and  persons 
by  their  disobedience  rush  upon  vengeance,  and  put  them- 
selves under  the  effects  of  Divine  displeasure  ;  then  is  that 
done,  which  is  averse  to  the  legislative  will  of  God,  as  it 
is  .signified  to  us  by  his  word.  And  this  is  implied  in  the 
expression  in  the  text  of  his  being  vex'  i' ;  namely,  that 
there  is  a  matter  or  object  lying  before  hiin,  at  which  he 
may  take  offence,  or  resent. 

(2.)  It  is  implied  also,  that  he  doth  apprehend  and  resent 
this  matter ;  though  without  any  commotion  or  pertur- 
bation. He  resents  it  so  as  not  to  look  upon  it  as  a  matter 
of  indifference.  It  does  not  escape  his  notice,  as  profane, 
atheistical  spirits  are  apt  to  fancy ;  who  say,  "  The  Lord 
shall  not  see,  neither  will  the  God  of  Jacob  regard  it," 
Psal.  xciv.  7.  No,  there  is  no  such  thing  to  be  imagined. 
God  takes  notice  of  the  matter,  and  resents  the  wrong 
done  to  him;  yet  so  calm  is  the  resentment,  as  every  way 
agrees  with  the  felicity  of  the  Divine  nature.  It  is  this 
which  he  lays  up  in  store,  as  it  is  emphatically  expressed 
hy  Moses,  and  seals  up  among  his  treasures,  Deut.  xxxii. 
34.  This  he  keeps  by  him  as  the  just  matter  of  a  con- 
troversy, which  he  will  manage ;  and  will  animadvert 
upon  it  in  his  own  time,  and  when  a  ht  and  proper  season 
shall  come.  So  much  then  are  we  to  conceive  as  spoken 
of  God,  or  of  the  Spirit  of  God,  under  the  expression  of 
its  being  vexed. 

2.  We  are  now  to  inquire  concerning  the  cause  of  this 
vexation ;  or  show,  what  it  is  that  thus  vexes  the  Spirit 
of  God.  We  may  well  understand  in  the  general  that  sin 
does  so;  being  in  its  own  nalure  a  direct  contrariety  to 
his  good,  and  holy,  and  acceptable  will.  But  especially 
rebellion  against  the  Spirit  of  God  is  vexatious,  which  is 
a  higher  pitch  of  sin,  and  implies  a  continued  course  of 
disobedience.  Rebellion  speaks  a  prevalent  and  continued 
malignity  of  sin.  "  They  rebelled,  and  vexed  his  Spirit." 

But  to  be  more  particular  here ;  we  may  understand 
what  sin  is  more  especially  vexing  to  the  Spirit  of  God,  if 
we  allow  ourselves  to  consider  what  the  tilles  and  attri- 
butes of  this  Spirit  in  Scripture  are.  By  these  we  shall 
know  what  is  the  tendency  of  the  otiice  and  operations  of 
the  blessed  Spirit  of  God ;  and  so  more  easily  conceive 
what  tends  to  vex,  and  to  grieve  it,  as  you  know  the  ex- 
pression is  elsewhere.  "  Grieve  not  the  Holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of  redemption," 
Eph.  iv.  30. 

(1.)  The  Spirit  of  God  is  styled  the  Spirit  of  truth, 
John  xiv.  17.  It  is  therefore  very  grievous  and  vexing  to 
this  Spirit,  to  have  a  light  esteem  of  divine  truth;  to  be 
indifferently  affected  towards  it ;  to  have  a  loose  adherence 
to  it ;  an  easiness  to  part  with  it ;  and  much  more  aprone- 
ncss  to  oppose  it,  and  rim  away  from  it.  This,  I  say, 
must  needs  be  vexing  to  the  Spirit  of  God.  And  because 
I  foresee  I  shall  be  able  to  speak  but  little  to  the  use,  I 
desire  you  as  we  go  along  to  make  reflections  on  each 
head;  and  to  consider  how  far  you. may  suppose  your- 
selves guilty,  and  how  far  this  age  (professing  the  truth  of 
God)  is  guilty  of  vexing  the  Spirit  in  this  and  other  re- 
spects.   Again, 

(•2.)  It  ismentioned  in  Scripture  under  the  name  of  the 
Spirit  of  grace,  Heb.  x.  29.  It  is  therefore  very  vexing  to 
this  blessed  Spirit,  when  that  grace,  of  which  it  is  the  au- 
thor, and  which  it  is  its  office  and  business  to  convey  and 
apply,  or  effectually  to  reveal,  is  rejected  ;  when  in  that 
Gospel  under  which  we  live,  and  which  is  the  ministra- 
tion of  the  Spirit,  grace  is  offered  and  despised;  when 
there  are  few  that  express  any  regard  to,  or  any  desire  or 
value  of,  the  Spirit  of  God;  this  is  a  most  vexing  thing  to 
this  Spirit. 

(3.)  It  is  called  the  Spirit  of  faith,  2  Cor.  iv.  13.  Infi- 
delity therefore  must  needs  be  reckoned  a  most  vexing 


718 


THE  SIN  AND  CONSEaUENCE 


Sehm.  V. 


thing  to  this  Spirit.  When  persons  continue  under  the 
Gospel  in  obstinate  unbelief;  and  the  great  things,  there 
revealed  and  discovered  lo  us,  are  but  as  a  tale  that  is 
told ;  or  regarded  no  more  Ihan  we  would  regard  the  word 
of  a  child  ;  a  most  vexing  thing  to  the  Spirit  of  God  this 
must  be  understood  to  be.     Moreover, 

(4.)  It  is  a  Spirit  of  contrition  and  repentance.  This  is 
an  effect  that  is  attributed  to  this  Spirit  as  the  author  of  it. 
The  Spirit  of  grace  and  supplication  shall  be  poured  forth, 
as  it  is  promised  in  Zechariah,  (Zech.  xii.  10.)  and  then  it 
is  that  souls  shall  mourn  over  him  whom  they  have  pierced, 
and  be  in  bitterness  for  him  as  one  that  is  in  bitterness  for 
his  first-born.  An  impenitent  hard  heart,  a  heart  that  can- 
not repent,  is  a  most  vexatious  thing  to  the  Spirit  of  God. 
We  cannot  conceive  a  greater  vexation  to  him,  than  to 
find  hearts  hard  as  rocks  and  stones,  under  the  dispensa- 
tion of  the  everlasting  Gospel. 

(5.)  It  is  styled  the  Spirit  of  love;  which  is  the  great 
principle  that  disposes  and  inclines  the  .soul  towards  God. 
He  hath  given  us  the  Spirit  of  his  love,  ('2  Tim.  i.  7.)  that 
principle  which  influenceth,  and  is  the  life  and  soul  of  all 
the  communion  there  is  between  the  blessed  God  and  those 
that  belong  to  him;  which  itself  therefore  is  called  "the 
communion  of  the  Holy  Ghost,"  2  Cor.  xiii.  14.  A  cold 
heart  then  towards  God,  a  heart  that  is  disaffected  to  him, 
that  keeps  at  a  distance  from  him,  that  will  not  be  engaged 
in  sweet  communion  with  hira  through  love,  is  a  most 
vexing  thing  to  his  Spirit.     Again  it  is  in  the 

(6.)  Place,  called  a  Spirit  of  power  and  of  life.  It  is 
the  Spirit  that  quickenelh,  (John  vi.  63.)  says  our  Lord. 
And  again  St.  Paul  tells  us,  God  hath  given  to  us  the  Spi- 
rit of  power,  2  Tim.  i.  7.  It  is  a  very  vexatious  thing  to 
this  Spirit,  when  any  indulge  themselves  in  deadness  of 
heart ;  when  they  allow  themselves  to  be  formal,  luke- 
warm, and  indifferent ;  neither  cold  nor  hot,  as  it  was  said 
of  the  Laodicean  church,  (Rev.  iii.  15,  IB.)  whom  our 
Lord  threatens  therefore  to  spew  out  of  his  mouth ;  a  strong 
expression  of  his  being  vexed,  and  of  his  resenting  the 
matter  with  very  high  displeai;ure. 

(7.)  It  is  styled  the  Spirit  of  holiness,  Rom.  i.  4.  And 
here  in  our  text  it  is  said.  They  rebelled  and  vexed  his 
holy  Spirit.  This  is  a  most  vexing  thing,  when  per.sons 
professing  the  Christian  name  indulge  themselves  in  a 
liberty  to  walk  at  random,  are  impatient  of  restraints;  af- 
fect libertinism ;  have  not  refrained  their  feet,  but  have 
loved  to  wander;  therefore  the  Lord  doth  not  accept 
them  ;  he  will  now  remember  their  iniquity,  and  visit  their 
sins,  Jer.  xiv.  10.  When  no  bonds  can  be  endured  ;  when 
the  yoke  and  burden  of  our  Lord  Jesus  Christ  are  appre- 
hended uneasy,  grievous,  and  intolerable,  and  the  resolu- 
tion is  come  to  tins,  "  Let  us  cast  away  his  cords,  let  us 
throw  off  his  bonds  from  us,  he  shall  not  reign  over  us;" 
when  the  law  of  sin  and  death  contesteth  to  that  height 
against  the  law  of  the  Spirit  of  life  in  Christ  Jesus,  as  to 
engage  us  to  comply  with  the  lustings  of  the  flesh;  this 
is  a  most  vexatious  thing  to  the  Spirit  of  our  purity  and 
holiness. 

(8.)  It  is  a  heavenly  Spirit,  and  the  design  of  all  its 
gracious  operations  upon  souls  is  to  fit  them  for  heaven. 
"  He  that  hath  wrought  us  for  the  self-same  thing,  is  God, 
who  also  hath  given  unto  us  the  earnest  of  the  Spirit."  2 
Cor,  V.  5.  And  again  says  the  apostle,  "  We  have  re- 
ceived, not  the  spirit  of  the  world,  but  the  Spirit  which  is 
of  God,  that  we  might  know  the  things  which  are  freely 
given  us  of  God ;"  even  those  things  which  "  eye  hath 
not  seen,  nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for  them  that 
love  him,"  1  Cor.  ii.  12,  9.  A  worldly  heart  therefore  is  a 
vexation  to  this  Spirit ;  that  is,  when  we  mingle  with,  and 
suffer  ourselves  to  be  swallowed  up  of  the  spirit  of  this 
world  ;  the  inclinations  and  tendencies  of  which  spirit  are 
earthly,  and  running  downwards  ;  while  the  Spirit  of  God 
is  aiming  to  lift  us  up  towards  God  and  heaven.     Again, 

(9.)  Itis  a  Spirit  of  prayer.  So  it  is  called  in  Scripture, 
the  Spirit  of  supplication,  Zech.  xii.  10.  It  is  the  great 
business  of  this  Spirit  to  act  souls,  and  to  raise  them  to 
God,  in  the  way  of  prayer.  It  is  a  very  great  vexation 
therefore  to  the  Holy  Spirit,  when  persons  grow  to  a 
prayerless  disposition  ;  do  not  care  to  converse  with  God 
in  this  duty  ;  are  slow  in  the  business  of  prayer ;  either  not 


minding  it,  or  doing  it  as  though  they  did  it  not;  this,  I 
say,  is  a  very  vexing  thing.  So  he  interprets  it,  and  speaks 
of  it  with  resentment;  "Thouhast  not  called  upon  me,  O 
Jacob;  thou  art  weary  of  me,  O  Israel,"  Isa.  xliii.  22 
When  persons,  who  formerly  loved  prayer,  are  now  grown 
out  of  love  with  it ;  when  those,  that  have  taken  pleasure 
in  being  in  their  closets,  and  shut  up  in  corners,  are  now 
grown  strange  to  him,  and  care  not  to  come  nigh  him  in 
that  way ;  this  is  especiall}'  to  provoke  and  grieve  the 
Spirit.  The  very  bent  and  tendency  of  such  a  soul  runs 
now  directly  counter  to  his  proper  design  and  business  ; 
which  is  to  engage  the  souls  of  men  with  God  in  that  great . 
duty,  wherein  they  may  enjoy  continually  a  fruitful  and 
useful  commerce  with  him.  But  they  decline,  and  will 
not  be  brought  to  it  by  this  means.  This  is  also  a  very 
bitter  vexation.     And  again, 

(10.)  It  is  a  Spirit  of  sincerity  and  uprightness;  and 
wherever  it  obtains,  it  makes  men  upright  and  sincere. 
Thus  it  is  called  the  Spirit  of  a  sound  mind,  2  Tim.  i.  7. 
Hypocrisy  therefore,  or  a  deceitful  dealing  with  the  blessed 
God  in  matters  of  religion,  is  a  most  vexatious  thing  to 
his  Spirit.  When  there  is  only  a  show  and  appearance  of 
love,  and  devotedness  to  him  ;  and  this  only  made  a  cover 
to  a  false  disloyal  heart ;  this  is  an  abomination  unto  God. 
He  loves  truth  in  the  inward  parts,  and  his  countenance 
beholdeth  the  upright;  giving  them  pleasant,  smiling, 
complaeential  looks,  which  are  plain  indications  of  his  ap- 
proving and  being  well  pleased  with  them.  So  again,  he 
cannot  but  frown  with  displeasure  where  there  is  falsehood 
and  deceit;  where  there  is  an  unsound  heart;  a  latent 
hypocrisy,  as  if  we  designed  to  impose  upon  him  by  a 
cheat  and  show ;  to  deceive  and  mock  him,  who  cannot 
be  deceived,  neither  will  be  mocked. 

(11.)  It  isa  Spirit  of  union,  peace,  and  meekness,  among 
them  that  belong  to  God.  It  is  designed  to  form  the  hearts 
of  believers  to  these  things;  and  so  far  as  his  Spirit  is 
given,  one  heart  and  one  way  are  also  given ;  as  we  may 
see  from  Ezekiel  xi.  19,  compared  with  other  .scriptures. 
Animosities  among  the  people  of  God ;  heartburnings, 
whether  they  be  upon  a  common,  or  a  particular,  personal 
account ;  are  the  most  vexing  things  imaginable  to  the 
Spirit  of  God,  which  is  the  Spirit  of  union,  peace,  and 
concord,  and  the  very  soul  of  the  mystical  body.  It  is  a 
very  vexatious  thing  when  one  member  of  this  body  goes 
to  fight  with  another  ;  and  it  may  he,  some  against  the  com- 
mon interest  of  the  whole.     And  it  is,  in  the 

Last  place,  a  Spirit  of  sobriety  and  temperance,  in  op- 
position to  grossly  sensual  lusts.  It  is  a  very  vexatious 
thing  to  the  Spirit  of  God,  when  among  a  people  that  pro- 
fess his  name,  there  is  a  general  profusion,  and  running 
into  vile  sensual  lusts.  Some  are  sensual,  not  having  the 
Spirit,  Jude  19.  The  connexion  is  very  observable. 
Whereas  God  gives  liis  Spirit,  to  form  a  people  to  that 
purity,  that  they  may  be  different  from  the  rest  of  the 
world  ;  they  allow  themselves  to  run  into  the  same  excesses 
of  riot.  And  I  believe  there  are  few  of  us  that  ever  heard 
or  read  of  an  age,  in  which  there  were  more  gross  instances 
of  impurity  among  professors,  than  the  present.  How 
many  instances  do  we  hear  of  this  kind  !  It  must  needs  be 
very  vexatious  to  the  Holy  Spirit,  whose  design  it  is  to  form 
a  people  unto  God,  to  bear  up  his  name  in  opposition  to  a 
commonly  dissolute  and  debauched  age. 

You  see  then  as  to  the  evil  done,  what  it  is,  and  whatis 
the  cause  of  it;  namely,  sin,  and  more  especially  rebellion 
in  those  instances  wherein  the  designs  of  the  Spirit  (as  re- 
presented to  us  by  various  titles  and  attributes  in  Scripture) 
are  most  opposed.     We  are  therefore  now. 

Secondly,  To  inquire  concerning  the  evil  .suffered 
hereupon  ;  or  which  we  may  expect  will  be  inflicted  on 
persons  on  this  account ;  namely,  his  turning  against  them 
so  as  to  become  their  enemy.  Here  we  should  .speak  dis- 
tinctly, 

I.  Concerning  the  nature  of  this  evil ;  and, 

II.  Concerning  the  issue  of  it,  and  how  justly  it  does  en- 
sue in  this  case. 

I.  Let  us  consider  the  nature  of  this  evil,  and  show  what 
is  imported  in  it.  And  here  something  is  expre.ssed,  and 
something  is  implied  in  the  words  of  my  text;  "therefore 
he  turned  to  be  their  enemy,  and  he  fought  against  them." 
It  is  implied,  that  he  shall  cease  doing  for  such  a  people 


Serm.  V. 


OF  VEXING  THE  HOLY  SPIRIT. 


719 


as  he  hath  done  If  he  was  wont  formerly  to  be  a  bounti- 
ful, liberal  benefactor,  he  shall  stop  his  hand.  And  espe- 
cially it  is  to  be  expected,  that  we  should  be  so  dealt  with 
in  that  very  respect,  wherein  we  have  been  vexatious.  That 
is.  Have  we  vexed  the  Spirit  of  God  I  then  it  is  natural  to 
expect  that  the  Spirit  of  God  will  retire.  This  is  certainly 
implied  in  his  becoming  an  enemy  to  us.  If  he  become 
an  enemy,  it  is  not  likely  he  should  hold  that  friendly 
commerce,  which  sometimes  he  hath  done.  If  God  be- 
come our  enemy,  his  Spirit  shall  withdraw  from  us  ;  shall 
not  strive  nor  wrestle  with  us.  And  then  also  these  words 
express  some  positive  evils  against  such  persons  ;  which  I 
might  instance  in  many  particulars,  but  cannot  now  men- 
tion them. 

II.  I  am  to  consider  how  justly  this  penal  evil  does 
ensue  in  this  case;  namely,  that  God  should  turn  against 
those  who  rebel  smd  vex  his  Spirit.  This  is  to  be  collected 
from  the  greatness  of  the  evil  done.  Consider  therefore 
how  just  cause  and  matter  of  provocation  this  injurious 
dealing  with  the  Spirit  of  God  doth  carry  in  it.  Particu- 
larly, 

1.  Consider  that  this  is  very  despiteful  dealing,  to  do 
that  which  will  vex  his  very  Spirit.  Sinners  of  this  kind 
are  e;xpressly  said  to  do  "  despite  unto  the  Spirit  of  grace," 
Heb.  X.  29.  And  surely  to  do  that,  which  must  directly 
contradict  the  very  business  and  design  of  the  Spirit,  is  a 
most  spiteful  kind  of  wickedness. 

2.  Consider  that  this  is  a  wickedness,  wherein  the  most 
immediate  kind  of  affront  is  offered  unto  God.  He  deals 
with  men  in  a  more  distant  way  when  he  deals  with  them 
in  his  providence,  or  the  outwardmanifeslationof  his  will 
in  his  word.  But  when  he  comes  to  deal  with  the  spirits 
of  men,  and  to  have  his  work  within  them,  and  their  spirits 
resist  and  oppose  him ;  there  is  then  a  most  immediate 
contest  between  the  blessed  God  and  them.  And  we  can- 
not but  think  this  is  a  high  provocation  unto  God,  and 
reckon  upon  this  issue,  that  he  must  herettpon  become  our 
enemy.    And, 

3.  it  is  to  be  considered  that  sinning  so  as  more  direct- 
ly to  vex  the  Spirit  of  God,  does  carry  with  it  a  withstand- 
ing of  the  Spirit  in  that  which  is  its  proper  office  ;  which 
is  a  great  aggravation  to  the  wickedness.  It  is  one  thing 
when  I  withstand  a  person  in  a  thing,  which  he  does 
casually  and  by  the  by  ;  and  another  when  I  withstand 
him  in  that  which  is  his  stated  business.  It  is,  you  know, 
reckoned  a  high  affront  among  men  to  be  resisted  and 
withstood  in  an  office.  To  oppose  an  ordinary,  private 
person,  is  but  a  small  matter  in  comparison  of  affronting 
an  officer,  in  the  execution  of  his  office.  The  Spirit  of 
God,  when  it  is  about  the  work  of  diffusing  Gospel  light 
and  grace,  is  in  the  work  of  its  own  office.  And  when 
persons  do  such  things  as  are  vexatious  in  this  respect ; 
that  is,  oppose  and  withstand  the  Holy  Spirit  in  its  proper 
stated  business,  this  must  needs  be  highly  provoking.  It 
is  a  bold  and  insolent  affront  done  to  the  blessed  God ; 
and  therefore  may  well  infer  upon  such  a  people  that  dread- 
ful thing,  that  God  should  turn  against  them,  and  become 
their  enemy. 

Now  as  to  the  use  (though  these  matters  have  been  more 
lightly  touched  and  considered  than  the  matter  required, 
for  want  of  time)  we  may  infer  the  following  things  : 

I.  We  may  infer  hence,  that  among  a  people  professing 
the  name  of  God,  the  Spirit  of  God  is  wont  to  be  at  work ; 
and  where  it  is  not  doing  any  work,  we  cannot  suppose  it 
to  be  thus  vexatiously  resisted,  and  contended  against. 
It  wa-s  the  testimony  that  Stephen  bore  against  this  people, 
even  dying,  that  they  constantly  rebelled,  and  vexed  the 
Holy  Spirit.  "Ye  do  always  resist  the  Holy  Ghost;  as 
your  fathers  did,  so  do  ye,"  Acts  vii.  51.  Now  what  doth 
this  imply  1  Inasmuch  as  it  is  said  expressly  that  there  was 
a  war  kept  up  against  the  Spirit  of  God,  from  age  to  age, 
and  from  generation  to  generation ;  it  implies,  that  as  they 
were  from  age  to  age  a  professing  people,  so  from  age  to 
age  the  Spirit  of  God  was  still,  more  or  less,  striving  with 
them  ;  or  else  how  could  they  be  said  always  to  resist  1 
Where  there  is  no  striving,  there  is  no  resisting.  We 
ought  therefore  to  consider  this,  that  ordinarily  where  the 
Gospel  is  professed,  there  the  Spirit  of  God  is  at  work, 
more  or  less,  though  not  always  so  as  to  prevail.  It  is  a 
free  Spirit;  and  works,  as  the  wind  blows,  where  it  listeth. 


and  to  what  degree  also.  But  I  conceive,  that  in  all  those 
who  live  under  the  Gospel,  the  Spirit  of  God  moves  at 
some  times,  in  one  degree  or  another.  For  it  is  hardly  to 
be  imagined,  that  any  should  wear  out  a  life's  time  imder 
the  Gospel,  and  not,  one  time  or  other,  have  the  injection 
of  some  good  thought,  some  check  or  rebuke,  as  to  theii 
evil  course ;  and  .some  inclination,  at  least,  to  return,  and 
alter  their  course.  And  I  doubt  not  but  there  is  a  parity 
between  these  two  cases  ;  that  is,  as  in  matters  of  consola- 
tion the  Spirit  of  God  co-operates  with  our  spirits,  so  he 
doth  in  matters  of  conviction,  whether  it  ever  becomes 
effectual  or  no.  So  that  I  reckon  it  most  safe,  and  most 
honourable  to  God,  when  any  injection  of  that  kind  is 
made  in  the  conscience  of  any  man,  that  lives  under  the 
Gospel,  to  ascribe  it  to  the  Spirit  in  its  common  opera- 
tions. 

II.  We  are  hereupon  to  reflect  and  consider,  whether 
this  may  not  be  much  our  case  and  the  case  of  the  gene- 
rality at  this  time,  even  thus  like  the  Jews  to  have  vexed 
the  holy  Spirit  of  God,  which  hath  been  for  a  long  season 
dealing  with  us.  Recount  with  yourselves  the  particulars 
mentioned  ;  and  think  whether  there  has  not  been  a  great 
deal  of  vexation  given  the  Spirit  of  God  in  those  several 
ways.     But  I  cannot  stand  now  to  remind  you  of  them. 

III.  Let  us  be  hereupon  persuaded  to  hasten  the  taking 
up  this  controversy  (for  it  is  a  dreadful  thing  to  have  it 
depending)  by  humbling  and  abasing  ourselves  in  the 
dust,  before  the  Lord ;  for  ourselves  on  our  own  account, 
and  on  the  behalf  of  the  generality  of  those  among  whom 
we  dwell.  Surely  this  ought  to  be  much  the  business  of 
such  a  day  as  this,  even  deeply  to  humble  ourselves  before 
the  Lord,  for  the  vexation  given  to  his  Spirit;  and  that  our 
temper,  course,  and  spirits  run  so  directly  counter  to  him. 
We  should  not  want  matter  of  humiliation  for  many  such 
days,  if  we  did  but  seriously  consider  this  case ;  though 
every  day  should  be  kept  a  fast,  and  as  a  day  of  humilia- 
tion on  this  account.  And  indeed  it  is  sad,  when  the  mat- 
ter of  humiliation  is  so  very  great  and  manifest,  there 
should  be  any  appearance  of  declining  these  occasions,  or 
of  shyness  in  closing  with  them.  We  desire  to  bless  God 
for  it,  that  it  is  in  the  hearts  of  any  to  join  us,  but  yet  it 
cannot  but  be  observed  that  there  is  too  great  a  coolness  ; 
and  many  persons  are  easily  diverted,  it  is  to  be  feared, 
from  closing  with  such  occasions  as  these.  And  methinks 
it  is  more  especially  to  be  observed,  that  but  few  masters  of 
families  do  appear  before  God,  at  such  times  and  on  such 
occasions  ;  who  might  represent  their  families,  and  in  the 
name  of  them  come  and  lie  prostrate  at  the  foot  of  the 
throne  of  grace. 

Give  me  leave  but  to  reflect  upon  a  passage,  which  is 
not  unworthy  of  our  notice  upon  this  occasion.  They  are 
the  words  of  those  idolatrous  women  that  burned  incense 
to  the  queen  of  heaven,  who  said  to  the  prophet  Jeremiah, 
"  When  we  burnt  incense  to  the  queen  of  heaven,  and 
poured  out  drink-offerings  unto  her,  did  we  make  her  cakes 
to  worship  her,  and  pour  out  drink-offerings  unto  her  with- 
out our  meni"  Jer.  xliv.  19.  "Did  not  they  come  and  fall 
in  with  us?"  It  is  a  sad  case,  if  the  men  of  our  times  can- 
not be  as  forward  to  fall  in  with  the  ways  and  methods  of 
atoning  God,  and  pacifying  his  displeasure  against  us,  as 
they  were  in  those  days  in  ways  of  so  high  provocation  ! 

IV.  Let  us  apply  ourselves  particularly  and  with  great 
earnestness  to  supplicate  the  continuance  of  the  Spirit, 
where  it  remains  breathing  in  us ;  and  the  restoring  it, 
where  it  had  been  in  any  measure  restrained.  O,  how  loud 
and  importunate  should  our  cries  be  upon  this  account ! 
It  is  a  fearful  thing  to  lie  under  the  guilt  of  continual 
vexation  to  the  Spirit  of  God.  You  know  there  is  a  par- 
ticularaccent  put  upon  such  wickedness.  You  know  there 
is  such  a  thing  as  the  sin  against  the  Holy  Ghost,  in  an 
eminent  sense ;  and  we  had  need  to  take  heed  of  every 
gradual  approach  unto  it.  I  do  not  think  that  every  sin 
against  the  Spirit  of  God,  is  that  sin  against  the  Holy 
Ghost;  but  we  had  need,  I  say,  to  look  to  ourselves  as  to 
any  gradual  approaches  to  it.  For  how  great  is  the  censure 
laid  upon  that  sin  !  It  is  therefore  a  fearful  thing  to  have 
our  heart  and  way  bent  aeainst  the  way  and  course,  the 
tendencies  and  motions,  of  the  Holy  Ghost. 

And  when  we  consider  the  matter  in  this  light,  what 
reason  have  we  to  cry  out,  as  we  find  the  Psalmist  does! 


720 


OBEDIENCE  TO  BE  UNITED 


Serm.  VI. 


"  Cast  me  not  away  from  thy  presence,  and  take  not  thy 
holy  Spirit  from  me,"  Ps.  li.  11,  It  is  a  great  matter  God 
hath  against  us,  when  he  hath  this  to  charge  us  with, 
namely,  the  vexing  of  his  Spirit.  It  is  a  part  of  the  charge 
against  Sodom,  that  they  vexed  Lot's  righteous  spirit,  2 
Peter  ii.  8.  It  is  mentioned  as  a  high  aggravation  of  their 
wickedness,  that  they  vexed  the  spirit  of  a  righteous  man. 
But  how  much  more  heinous  a  thing  is  it  to  vex  the  Spirit 
of  God !  Is  it  (says  the  prophet  Isaiah)  a  small  thing  to 
weary  men,  but  will  ye  weary  my  God  also  1  Isa.  vii.  13. 
And  the  more  we  apprehend  the  heinousness  of  this  mat- 
ter, tlie  louder  should  our  cry  be,  "  Take  not  away  thy 
holy  Spirit  from  us,  that  Spirit,  which  we  have  vexed, 
grieved,  and  done  so  much  to  quench."  And  to  this  pur- 
pose consider,  before  I  conclude,  these  two  things. 

1.  The  exigence  of  the  case,  and  the  necessity  of  having 
this  Spirit.  Alas  I  what  will  become  of  us  when  this  Spi- 
rit is  gone,  quite  gone,  and  breathes  no  more "?  What  do 
we  conceive  of  ourselves,  we  that  carry  about  with  us 
bodies  of  flesh,  animated  by  a  livingsoul "?  What  becomes 
of  us  when  that  spirit  retires,  and  is  gone"?  Into  what  noi- 
some putrid  carcasses  do  we  turn  in  a  short  time !  And 
what  a  miserable  carcass  will  that  church  become,  out  of 
which  the  Spirit  of  God  is  gone  !  a  body  without  a  so'ul ! 
an  unmoving  breathless  thing!  If  God  should  leave  us 
the  Gospel,  and  the  external  frame  of  ordinances,  what 
will  that  avail  us  when  the  Spirit  is  gone  f  The  matter 
■would  be  with  us,  as  with  some  noble  stately  mansion- 
house,  that  is  deserted  of  its  great  inhabitant.  There  you 
may  come  in,  and  walk  from  room  to  room,  and  find 
nobody,  where  there  was  once  great  resort,  and  a  great  deal 
of  splendour,  pomp,  and  joy,  but  now,  nothing  but  deso- 
lation !  Such  a  thing  will  that  church  be,  out  of  which  the 
Spirit  of  God,  the  great  Inhabitant,  is  gone.  You  might 
have  gone  to  that  ordinance  and  the  other,  and  have  met 
with  life ;  but  now  no  such  thing :  there  are  the  empty 
rooms  inhabited  by  no  one. 

We  should  therefore  so  apprehend  the  exigence  of  the 
case,  that  our  spirits  may  be  awakened  and  stirred  up, 
even  with  the  utmost  importunity,  to  obviate  and  avert,  as 
much  as  in  us  lies,  so  great  a  calamity,  as  this,  and  so  great 
a  death.  The  presence  and  influence  of  the  Spirit  would 
stand  us  in  the  stead  of  a  great  deal  of  mercy  of  other 
kinds.  It  was  supposed,  that  to  have  ministers  and  teach- 
ers in  the  church  would  overbalance  a  great  calamity, 
where  it  is  said;  "  Though  the  Lord  give  you  the  bread 
of  adversity,  and  the  water  of  aflliction,  yet  shall  not  thy 
teachers  be  removed  into  a  corner  any  more,  but  thine  eyes 
shall  see  thy  teachers,"  Isa.  xxx.  20.  But  how  much  ex- 
ternal misery  would  it  outweigh,  to  have  this  Spirit  (so 
leaching  as  none  does)  remaining  among  us!  So  that  it 
may  well  become  us  still  to  be  praying,  "Lord,  whatever 
thou  doest,  withdraw  not  thy  Spirit  from  us  !  Rather  tear 
our  flesh,  pour  our  blood  like  water  upon  the  ground,  than 
cease  to  be  pouring  out  thy  Spirit  among  us !"  We  should 
make  this  much  the  design  of  all  our  prayers  on  such  a 
day  as  this. 

it  may  be  many  are  come  before  the  Lord  this  day,  to 
try  to  deprecate  and  avert  that  wrath,  which  threatens  us 
with  external  calamities  ;  or  that  they  may  do  something 
for  the  saving  their  estates,  and  their  pleasant  delectable 
things :  but  this  is  a  low  design.  Rather  say,  "  Let  all 
these  things  go,  if  thou  wilt,  Lord,  but  let  thy  Spirit  re- 
main !  let  that  breathe,  and  work  in  us  still ;  and  do  with 
us,  in  all  external  respects,  what  thou  wilt." 

Let  us  labour  thus,  1  say,  to  apprehend  the  necessity  of 
our  case.  It  is  not  necessary  that  we  should  be  rich,  or 
in  quiet,  or  at  liberty ;  it  is  not  necessary  we  should  have 
such  and  such  external  accominodatioiis  ;  but  it  is  neces- 
sary we  should  have  the  Spirit:  for  they  that  have  not  the 
Spirit  of  Christ  are  none  of  his,  Rom.  viii.  9.     And  again, 

2.  Apprehend  too  (wherewith  1  close)  the  possibility  of 
succeeding  well,  in  our  .strivings  and  wrestlings  with  God, 
yet  to  obtain  more  of  his  Spirit.  It  is  itself  a  Spirit  of 
grace,  and  supplication  ;  and  according  as  it  is  complied 
with  in  that,  which  is  its  proper  business  and  office,  so  we 
may  expect  more  and  more  plentiful  effusions  of  it.  We 
are  therefore  to  look  upon  this  as  a  hopeful  case,  if  we  set 
ourselves  to  strive  with  God  for  his  Spirit,  that  it  shall  not 

*  Preact.ed  at  Hal>erda3!iera'  Hall,  September  16th.  167T. 


withdraw.  But  if  it  be  an  indifferent  matter  with  us,  then 
are  we  lost  before  we  are  aware.  We  feel  death  creeping 
upon  us  by  degrees,  and  we  regret  it  not ;  death  drawing 
near  our  vitals,  but  we  mind  it  not. 

This  is  a  sad  case ;  but  if  we,  feeling  a  decay  and  lan- 
guishment,  cry  with  importunity  to  God,  the  case  is  not 
hopeless.  He  hath  said,  that  he  will  give  the  Spirit  to 
them  that  ask  for  it;  and  that  he  will  pour  out  his  Spirit 
upon  us.  Christ  represents  it  as  given  to  a  child,  as  a  boon 
from  the  Father  ;  and  that  this  gift  is  comprehensive  of  all 
good  things.  Matt.  vii.  11.  compared  with  Luke  xi.  13. 
Nay,  that  the  Spirit  is  to  us  as  bread  to  a  child ;  for  we 
can  no  more  live  without  the  Spirit,  than  a  child  can  with- 
out bread. 

If  we  would  therefore  set  ourselves  a  craving  in  good 
earnest,  and  represent  our  case  to  the  Father  of  spirits  and 
mercies,  his  bowels  would  work  towards  us ;  and  he  would 
not  long  withhold  his  Spirit  from  them,  whom  he  sees  to 
want  it,  and  ask  for  it.  Therefore  beg  of  God  thus:  "  O 
Lord,  behold  a  poor  company  of  creatures  gasping  for  life ! 
thy  Spirit  is  vital  breath ;  we  are  ready  to  die,  if  thy  Spirit 
breathe  not.  Pity  thine  own  offspring,  thou  Father  of 
mercies,  and  of  all  spirits!"  Surely  then  this  Spirit  will 
return ;  for  why  should  not  we  rest  upon  his  promise,  who 
has  said,  that  God  will  give  his  holy  Spirit  to  them  that 
ask  him  ? 

And  we  may  the  more  boldly  ask,  because  we  may  sup- 
pose ourselves  to  be  nearer  those  days,  wherein  there  shall 
be  a  more  general  pouring  out  of  the  Spirit.  And  we  might 
argue  that  those  days  are  nearer  indeed,  if  there  was  a 
more  general,  and  importunate,  and  loud  cry  for  this  Spirit. 
This  would  import  that  a  great  measure  of  it  is  already 
come,  and  that  far  greater  measures  are  coming.  It  would 
be  an  argument,  that  it  would  be  a  Spirit  of  consolation 
and  joy,  life  and  vigour;  which  would  make  religion  a 
glorious  thing,  and  Christians  shine  and  live,  both  at  once. 


SERMON  VI.* 


James  i.  22. 

But  be  ye  doers  of  the  word,  and  not  hearers  only,  de- 
ceiving your  oivnselves. 

The  limits  of  my  time,  since  I  intend  to  discourse  to 
you  only  this  hour  upon  this  Scripture,  will  not  allow  me 
to  reflect  much  upon  the  context;  which  is  all  suitable, 
and  of  the  same  piece  with  the  words  of  the  text  itself  We 
have  at  the  eighteenth  verse  a  very  high  eulogy  given  us 
of  the  word  of  God,  as  that  which  is  the  divine  seed  and 
principle  of  the  new  birth;  and  out  of  which  God's  great 
and  glorious  work  of  the  new  creation  doth  result.  "  Of 
his  own  will  begat  he  us  with  the  word  of  truth,  that  we 
should  be  a  kind  of  first-fruits  of  his  creatures."  Where- 
upon the  exhortation,  "Be  swill  to  hear,"  (ver.  19.)  is 
grounded  ;  that  is,  be  very  covetous  of  all  seasons  to  wait 
upon  the  dispensations  of  this  word.  And  then,  at  last, 
we  come  to  this  caution  here  in  the  text ;  "  But  be  ye  doers 
of  the  word,  and  not  hearers  only."  Though  hearing  the 
word  is  the  appointed  means  of  this  new  creation;  and  is 
that  which  by  divine  designation  is  able  to  save  the  soul 
of  a  man,  by  virtue  of  that  efficacy  which  many  times  ac- 
companies It  from  God;  yet  this  is  not  to  be  understood, 
as  if  it  should  do  any  such  work  upon  them,  who  only 
give  it  to  the  hearing  and  no  more.  And  therefore  the 
apostle  thinks  it  .seasonable  and  necessary  to  give  this  in- 
timation by  the  way,  upon  what  terms  we  might  expect  so 
glorious  an  effect  to  be  wrought  by  it :  that  is,  supposing 
that  we  apply  ourselves  to  attend  upon  it,  with  that  earnest 
intention  of  the  mind,  as  those  who  have  a  design  to  com- 
ply with,  and  to  guide  and  govern  their  practice  by  the 
word  they  hear;  otherwise  all  will  come  to  nothing.  "Be 
ye  doers  of  the  word,  and  not  hearers  only,  deceiving  your 
ownselves." 

We  might  recommend  to  you  several  propositions  oj 


Serm.  VI. 


WITH  HEARING  THE  WORD. 


W 


divine  truth  from  this  Scripture;  but  we  shall  choose  to 
collect  and  gather  up  all  as  much  as  we  can  into  one, 
for  the  sake  of  greater  despatch,  which  you  may  take  thus. 
That  it  is  a  miserable  self-deception  for  any  to  be 
hearers  of  the  word  only,  and  not  doers  of  it.  And  herein 
we  shall  s.ieak  to  these  three  things,  as  previous  to  the 
improvement  of  it. 

I.  Show  what  it  is  to  be  a  doer  of  the  word. 

II.  What  to  be  a  hearer  only.    And, 

III.  Wherein  those,  of  the  latter  sort,  do  so  miserably 
deceive  themselves. 

I.  We  are  to  show  what  it  is  to  be  a  doer  of  the  word. 
The  expression  plainly  imports  a  habit ;  according  as  we 
denominate  every  person  that  is  of  such  or  such  a  calling 
or  trade,  from  the  course  and  way  of  life  which  he  follows. 
A  doer  of  the  word,  (iroiijrijf,)  is  not  one  that  doth  some 
single  act,  now  and  then,  which  the  word  enjoins  or  directs, 
but  one  whose  wonted  course,  and  the  business  of  whose 
life,  it  is  to  obey  the  dictates  of  this  word,  and  who  governs 
his  life  and  the  tenor  of  his  actions  by  it.  Just  as  we  find 
the  phrase  of  a  worker  of  iniquity  is  in  the  Old  and  New 
Testament,  made  use  of  to  represent  and  hold  forth  to  us 
the  course  of  those  persons  who  trade  in  sin.  They  are 
said  to  be  sin-makers,  as  the  expression  icowiroioJi/Tts  doth 
emphatically  note:  their  business  is  to  work  sin;  and  they 
do  often  exert  their  strength  and  power  that  way.  So  we 
are  to  tmderstand  in  general,  a  doer  of  the  word  of  God ; 
that  is,  one  whose  business  of  his  life  it  is  to  do  it  in  a 
continual  course.  And  this  supposes  and  includes  in  it 
many  things,  which  I  shall  briefly  hint  to  you. 

1.  It  doth  suppose  a  design,  a  formed  fixed  design,  that 
this  shall  be  my  cour.se.  Accordingly  we  have  the  Psalmist 
speaking  to  this  purpose ;  "  I  have  sworn,  and  I  will  per- 
form it,  that  I  will  keep  thy  righteous  judgments :  I  have 
inclined  mine  heart  to  perform  thy  statutes  alway,  even  unto 
the  end,"  Psal.  cxix.  106,  112.  As  if  he  had  said,  "  I  pur- 
pose and  intend  so  to  do;  and  this  is  an  intention  I  resolve 
to  pursue,  throughout  my  whole  course,  from  which  no- 
thing shall  divert  me."  So  in  like  manner,  when  we  attend 
upon  the  dispensation  of  the  word,  it  should  be  with  a 
settled  design  in  our  hearts,  and  a  sincere  purpose  to  learn 
somewhat  in  order  to  practice  ;  to  apply  and  accommodate 
to  practice  the  truths  we  hear,  and  that  are  capable  of  be- 
mg  applied  to  this  purpose. 

2.  It  carries  with  it  a  very  serious  applying  of  our  minds 
to  understand  what  is  the  mind  and  will  of  God,  which  is 
held  forth  to  us  in  his  word :  that  we  content  not  ourselves 
to  have  heard  such  and  such  things  propounded  to  us; 
but  that  we  distinctly  apprehend  the  scope  and  drift 
of  what  we  hear  and  what  is  the  great  thing  aimed  at  in 
it.  For  we  can  never  be  doers  of  the  word  and  will  of  God 
blindly,  and  in  the  dark.  It  is  necessary  that  we  under- 
stand and  know  it  first.  It  is  a  way  we  are  to  walk  in 
with  open  eyes.  A  good  understanding  (says  the  Psalmist) 
have  all  they  that  do  his  commandments,  Ps.  cxi.  10.  He 
supposes  a  good  understanding  as  necessary  to  the  doing 
the  commandments  of  God.  We  cannot  do  them,  without 
having  a  right  understanding  of  them.  These  words  do 
also  imply  (which  seems  to  be  the  particular  sense  of  them) 
that  a  good  understanding  will  certainly  incline  a  man  to 
keep  his  commandments ;  and  that  the  keeping  his  com- 
mandments will  argue  him  to  have  a  good  understanding. 
And  indeed  he  is  the  wise  man  that  understands  this  to  be 
his  interest,  and  accordingly  makes  it  his  business  to  know 
and  practice  the  mind  and  will  of  God. 

3.  It  implies  the  u.se  of  our  judgment  in  hearing  the 
word,  in  order  to  distinguish  what  is  divine,  and  what  is 
human.  For  God  hath  thought  fit  that  it  should  be  so  dis- 
pensed in  the  world,  by  such  hands  and  instruments  as 
may  too  possibly  admit  somewhat  that  is  human  into  the 
dispensation  of  it.  It  is  so  sometimes  merely  as  to  the 
manner  of  the  dispensation.  There  is  nothing  of  this  trea- 
sure that  is  conveyed  to  us  by  such  vessels,  but  it  will, 
some  way  or  other,  taste  of  the  vessel :  and  that  which  we 
are  principally  to  attend  and  mind,  is  to  close  with  that 
which  is  most  substantial,  as  supposing  it  to  be  altogether 
divine.  It  is  also  true  sometimes  that  there  may  be  some 
error  as  to  the  matter,  as  well  as  the  manner.  And  there 
our  desire  ought  to  be  of  the  sincere  milk  of  the  word,  that 
we  may  grow  thereby,  even  as  new-born  babes,  1  Pet.  ii. 


3.  New-born  babes  have  a  kind  of  discerning  if  the  milk 
be  pure,  or  if  there  be  any  thing  ill  tasted  or  unsavoury  m  it. 
And  there  is  a  certain  kind  of  taste  and  relish,  which  belongs 
to  the  new  creature.  "  Cannot  my  taste  (says  Job)  discern 
perverse  things  V  Job  vi.  30.  And  this  was  the  great  com- 
mendation of  the  Bereans,  That  they  searched  the  Scrip- 
tures in  order  to  know,  whether  the  things  spoken  to  them 
by  the  apostles  were  of  God  or  no,  Acts  xvii.  11.  And  it 
was  noted  to  be  a  piece  of  generosity  in  them.  They  were 
more  noble  than  they  of  Thessalonica,  upon  this  account. 
We  are  to  make  use  of  our  judgment :  as  the  apostle 
prays  for  the  Philippians,  that  they  might  abound  in  judg- 
ment and  all  sense,  spiritual  sense;  that  so  they  might 
discern  the  things  that  difl?er,  or  approve  those  which  are 
more  excellent,  Phil.  i.  9,  10. 

4.  It  requires  a  great  deal  of  reverence  to  be  used  iil 
hearing  the  word.  So  to  hear  it  as  that  we  may  be  doers, 
requires  a  very  reverential  attendance  upon  it ;  as  con- 
.sidering,  that  this  is  a  revelation  that  comes  from  heaven, 
some  part  of  which  is  now  to  be  held  forth  to  us.  It  is  a 
divine  light,  which,  through  such  a  medium,  is  to  shine  forth 
to  us.  And  there  is  certainly  altogether  a  fault  in  this  re- 
spect, among  a  great  many  professors  of  religion  ;  that  the 
reverence  is  wanting,  which  is  due  to  those  sacred  records 
that  go  under  the  name  of  God's  word,  and  which  he  claims 
and  appropriates  to  himself,  ashisword.  I  have  wondered, 
I  confess,  to  see  how  among  scholars,  and  learned  men, 
there  should  be  so  great  a  veneration  for  some  or  other  nota- 
ble pieces  of  antiquity,  any  aged  volume,  any  old  record ; 
and  how  high  a  price  and  value  have  been  put  upon  them. 
Now  there  is  no  such  piece  of  antiquity  as  this  in  all  the 
world  that  we  know  of.  The  holy  Scriptures,  at  least  a 
great  part,  are  the  most  ancient  writings  in  all  the  world. 
And  it  should  challenge  a  mighty  reverence  and  venera- 
tion, to  have  a  word  brought  down,  and  transmitted  to  us, 
through  so  many  successive  ages.  But  to  consider  it  as  a 
divine  word,  a  revelation  come  from  heaven,  doth  much 
more  claim  our  reverence.  How  strange  a  veneration  did 
those  Ephesians  express  for  that  image,  which  they  were 
made  to  believe  fell  from  heaven  !  All  Ephesus,  as  it  is 
expressed,  is  a  worshipper  of  the  great  goddess  Diana, 
and  of  the  image  which  fell  down  from  Jupiter;  (Acts 
xix.  35.)  as  if  all  the  city  were  of  a  piece,  all  heart  and 
soul  upon  that  one  thing,  which  they  believed  to  be  of 
heavenly  descent.  Now  this  word  we  are  sure  is  a  divine- 
breathed  thing;  for  all  Scripture  is  given  by  the  inspira- 
tion of  God,  2  Tim.  iii.  16. 

Then  it  is  that  the  word  is  like  to  be  done,  when  it  is 
received  with  reverence,  not  as  the  word  of  man,  but  of 
God  ;  when  we  in  our  own  thoughts  prefix  that  preface  to 
every  part  of  that  truth,  which  he  himself  hath  prefixed  to 
many  parts  and  portions  of  it ;  namely,  "  Thus  saith  the 
Lord,"  who  is  the  Lord  of  heaven  and  earth.  It  is  his 
word,  who  made  and  sustains  all  things  by  the  word  of  his 
power.  When  therefore  we  look  upon  this  word  as  carrying 
the  stamp  of  the  majesty  of  God  upon  it,  then  it  is  like  to 
command  the  heart ;  but  it  will  signify  little  till  this  is  done. 
5.  To  be  a  doer  of  the  word  supposes  that  we  believe  it, 
or  that  our  hearing  of  it  be  mingled  with  faith.  It  profits 
not  where  it  is  not  so;  and  signifies  nothing,  if  there  be 
not  that  mixture.  The  word  of  God,  says  the  apostle, 
works  effectually  in  them  that  believe,  1  Thess.  ii.  13. 
But,  as  it  is  in  another  place,  "  The  word  preached  did  not 
profit  them,  not  being  mixed  with  faith  in  them  that  heard 
It,"  Heb.  iv.  2.  And  it  is  never  likely  that  men  should 
practise  that  word,  which  they  regard  no  more  than  the 
word  of  a  child.  If  any  one,  whose  truth  you  suspect, 
tell  you  this  or  that,  it  will  signify  little  to  determine  your 
practice,  or  to  guide  and  influence  any  design  you  have  in 
hand.  Now  to  receive  this  word  with  faith,  is  to  rely  upon 
the  authority  of  the  speaker,  or  him  from  whom  it  origi- 
nally come.s.  "This  is  the  word  of  God.  There  is  no 
more  doubt  to  be  made  of  it,  than  whether  the  things  be, 
or  exist,  which  I  .see  with  my  own  eyes."  For  it  is  faith 
that  supplies  the  room  of  sight,  in  reference  to  things  that 
fall  not  under  our  eye.  Faith  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen,  Heb.  li.  1. 
"God  hath  said  this;  and  therefore  it  is  as  sure  as  if  my 
own  eyes  saw  it  all."  The  Gospel  is  the  power  of  God 
unto  salvation,  to  every  one  that  believes;  (Rom.  i.  16.) 


722 


OBEDIENCE  TO  BE  UNITED 


Sehm.  VI. 


but  to  them  that  believe  not,  it  signifies  nothing,  it  has  no 
power  with  them.     Again, 

6.  It  requires  love ;  a  great  exercise  of  love  that  the 
heart  may  close  with  it.  It  is  said  of  some,  that  they  re- 
ceive not  the  love  of  Ihe  truth  thai  they  might  be  saved, 
2  Thess.  ii.  10.  They  had  pleasure  in  vmrighteousness. 
They  had  so  much  love  to  wickedness,  that  they  had  none 
for  truth.  Therefore  they  were  left  under  strong  delusions 
to  believe  lies,  that  they  might  be  damned.  So  you  find 
things  are  connected  there.  The  love  that  is  required  here 
is  such  as  works  out  in  sincere  desire  of  the  milk  of  the 
word,  that  so  we  may  grow  thereby,  1  Pet.  ii.  2.  Also  in 
delight ;  for  the  soul  hath  a  sweet  and  savoury  relish  in  it. 
■'O  how  I  love  thy  law!"  (Psal.  cxix.  97.)  says  David: 
which  was  the  name  of  that  revelation  of  the  mind  and 
will  of  God  then  extant;  and  was  sweeter  to  him  than 
honey  to  his  taste,  ver.  103.  Thy  words  (saith  Jeremiah) 
were  found,  and  I  did  eat  them ;  and  thy  word  was  unto 
me  the  joy  and  rejoicing  of  my  heart,  Jer.  xv,  16.  The 
word  of  God  is  then  like  to  be  done,  when  there  is  so  dear 
a  love  to  il  ■,  and  the  soul  so  taketh  complacency  in  it,  and 
unites  to  it,  that  it  becomes,  as  it  were,  consubstantiate 
with  the  soul  itself.    And  again, 

7.  It  requires  subjection  ;  an  obediential  subjection  to 
it,  and  compliance  of  heait  with  it.  Receive  with  meek- 
ness (as  it  is  in  this  context)  the  engrafted  word,  which  is 
able  to  save  your  souls,  James  i.  21.  There  are  many 
hearts  of  men  so  opposite  to  the  word  of  God,  that  when 
they  meet  with  that  in  and  from  it,  which  is  cross  and 
adverse  to  their  corrupt  inclinations,  their  spirits  swell,  and 
storm,  and  tumultuate :  and  they  are  ready  to  say  with 
those  in  the  prophet.  The  word  of  the  Lord,  which  thou 
hast  spoken  to  us,  we  will  not  hear,  Jer.  xliv.  16.  You 
must  then  receive  it  with  meekness ;  that  is,  so  as  to  yield 
to  it,  how  cross  soever  it  may  be  to  any  present  disposition 
of  yours.  The  word  has  been  so  received  by  gracious 
hearts,  when  it  hath  spoken  very  terrible  things.  When 
dreadful  things  were  foretold  by  the  prophet  to  Hezekiah, 
he  said,  "Good  is  the  word  of  the  Lord,  which  thou  hast 
spoken,"  Isa.  xxxix.  8.    Again, 

8.  It  requires  a  previous  transformation  of  the  heart  by 
it,  so  as  that  the  proper  stamp  and  impress  of  it  be  upon 
the  soul.  For  the  word  can  never  be  done  by  the  hearer, 
but  from  a  vital  principle;  of  which  it  is  itself  to  be  the 
productive  means.  So  it  is  said  to  be  in  the  ei5:hteenth 
verse  of  this  chapter,  in  which  is  my  text;  "Of  his  own 
will  begat  he  us  with  the  word  of  truth,  that  we  should  be 
a  kind  of  first-fruits  of  his  creatures."  If  the  new  creature 
be  not  wrought  by  it  in  the  soul,  there  will  never  be  that 
doing  of  the  word,  which  is  expected  and  required.  There 
must  be  an  exemplar  copied  out  from  the  word  upon  our 
hearts;  and  then  we  are  to  practise  and  do  according  to 
that  exemplar;  still  comparing  it  with  the  first  idea,  to  be 
seen  in  the  rule  or  word  itself  You  obeyed  (says  the 
apostle)  from  the  heart  that  form  of  doctrine  which  was  de- 
livered you,  Rom.  vi.  17.  Or,  as  the  words  are  capable  of 
being  read,  into  which  ye  were  delivered.  That  is,  you 
were  cast  into  the  very  mould  of  the  word;  and  have  re- 
ceived the  stamp  and  impress  of  it  upon  your  souls,  and 
so  have  obeyed  it  from  the  heart.  Our  Lord  Jesus  Christ 
in  his  kingdom  (in  that  part  of  it  which  is  more  appropriate 
and  peculiar)  rules  over  a  willing  people,  and  is  not  a  king 
of  slaves.  He  is  obeyed  with  an  inward  inclination  and 
propensity  of  heart.  His  power  hath  made  his  subjects 
willing;  that  is,  by  writing  his  law  in  their  hearts,  which 
is  the  great  promise  of  the  evangelical  covenant.  When 
souls  are  made  the  epistle  of  Chri.st,  having  his  mind 
transcribed  and  written  out  upon  their  hearts;  then  it  is 
they  obey,  and  do  the  word,  and  never  till  then.  And 
then  it  requires  also, 

9.  A  faithful  remembrance  of  it;  that  is,  of  its  rules  ac 
commodable  to  particular  occa,sions  as  they  occur.  The 
apostle  subjoins  here  in  the  words  following  my  text  a 
representation  of  a  man  that  hears,  without  a  design  of 
doing,  the  word ;  who,  says  he,  is  like  unto  a  man  behold- 
ing his  natural  face  in  a  gla.ss ;  for  he  beholdeth  himself, 
and  goeth  his  way,  and  straightway  forgetleth  what  manner 
of  man  he  was.  Jam.  i.  23,  2-1.  If  we  apply  the  apostle's 
similitude  fully  unto  the  purpose  for  which  he  brings  it, 
it  must  not  orily  have  reference  to  such  an  idea,  as  we 


have  exhibited  to  us  in  the  word,  or  the  representation  of 
what  we  now  actually  are,  but  also  of  what  w£  should  be, 
both  together.  Looking  into  the  word  as  into  a  glass,  we 
have  a  representation  made  to  us  there  of  the  new  creature 
in  all  the  lively  lineaments  of  it;  and  so  we  see  what  we 
should  be :  and  comparing  ourselves  therewith,  we  see  what 
we  are ;  and  wherein  there  is  a  deflection  and  disagree- 
ment from  our  pattern.  They  that  do  only  throw  a  Iran- 
cient  eye  upon  the  glass,  go  away  and  forget  what  they 
see ;  the  image  vanisheth  presently  out  of  their  thought. 
Therefore  there  must  be  a  perpetual  image  kept  up  before 
our  eyes,  by  a  faithful  and  continual  remembrance  of  what 
the  word  of  God  representeth  to  us ;  to  wit,  of  the  true 
complexion  of  a  Christian, and  wherein  our  own  disagreeth ; 
that  so  upon  all  occasions  we  may  be  able  to  correct  there- 
by what  is  amiss ;  and  to  direct  our  way  and  course  ac- 
cording thereunto.     And  then  there  must  be  in  the 

La.sl  place,  an  actual  application  of  all  such  rules  in  the 
word,  to  present  cases,  as  they  occur.  Thy  word  I  have 
kept  in  mine  heart,  that  I  might  not  sin  against  thee,  Psal. 
cxix.  11.  It  IS  laid  up  in  that  repository  and  treasury  for 
this  purpose,  to  be  used  as  there  is  need  and  occasion 
Therefore  so  skilful  ought  we  to  be  in  the  word  of  righte- 
ousness, which  hath  enough  in  it  to  make  the  man  of  God 
perfect,  and  thoroughly  furnished  for  every  good  work ; 
that  upon  all  occasions,  and  whatever  work  we  go  about, 
we  may  have  our  rule  still  in  readiness  to  apply,  and  ac- 
tually may  apply  it  to  our  case;  so  as  neither  on  the  one 
hand  to  walk  dubiously,  nor  carelessly  on  the  other.  For 
those  are  extremes  to  be  avoided.  A  continual  scrupulosity 
is  provided  against  by  a  continual  acquaintance  with  the 
word,  and  having  rules  always  in  readiness  to  measure 
particular  cases  by  as  they  occur  ;  and,  on  the  other  hand, 
carelessness  is  inexcusable.  For  many  walk  without  hav- 
ing any  regard  to  their  own  spirits,  and  matter  it  not 
whether  they  are  right  or  wrong.  To  have  this  word,  as 
the  measure  of  our  lives,  to  apply  to  upon  occasion,  is  ne- 
cessary in  order  to  avoid  these  exorbitances;  the  one 
whereof  is  so  very  uncomfortable,  and  the  other  so  very 
dangerous  and  destructive.     But  then  we  are, 

II.  To  speak  to  the  other  thing  a  little;  namely,  what 
is  it  lobe  a  hearer  only"?  By  being  a  hearer  only,  we 
must  not  understand  every  thing  to  be  excluded,  besides 
the  bare  external  act  of  hearing;  as  if  no  more  were  in- 
tended by  it,  than  the  outward  act  common  to  man  with 
the  brute  creatures:  for,  undoubtedly,  there  maybe  in- 
cluded in  it  many  acts  of  the  understanding,  and  of  the 
outward  man.  So  to  be  a  hearer  only,  is  in  the  general  to 
hear  without  any  design  of  doing  at  all.  For  when  it  is 
required  that  we  should  be  doers,  the  meaning  of  it  is, 
not  that  we  must  be  doers  of  all  that  is  bidden  and 
directed  by  the  word,  just  while  we  are  hearing.  There- 
fore that  which  is  required  over  and  besides  hearing,  is  a 
design  to  be  doing  the  word ;  while  to  be  hearers  only,  is 
to  hear  without  any  previous  design  of  acting  according  to 
what  they  do  hear.  Some  other  motives  and  considera- 
tions there  are,  which  bring  persons  to  hear ;  but  as  for 
the  business  of  practice  they  intend  it  not.  It  never  came 
into  their  minds  to  look  upon  that  as  the  true  and  proper  end 
of  hearing,  that  they  should  do  and  practi.se  what  they  hear. 

Now  truth  is  but  one,  error  is  manifold.  If  there  be  but 
one  right  end,  that  end  is  to  be  aimed  at,  which  is  prac- 
tice. And  that  we  may  be  capable  of  this,  but  one  entire 
frame  and  right  disposition  of  soul  is  required.  But  vari- 
ous are  the  ends,  and  many  are  the  ill  principles  and  dis- 
positions, which  may  have  place  in  the  spirit  of  a  man  in 
reference  to  this  matter.  It  is,  therefore,  a  manifold  cha- 
racter, which  1  might  give  if  the  lime  would  allow,  of  the 
hearer  only.  For  as  there  is  a  manifold  end  ;  and  many 
indispositions,  in  the  spirit  of  a  man,  to  the  true  end;  so 
manifold  are  the  characters  of  such  as  are  hearers  only. 
Therefore  we  are  not  to  suppose,  that  they  all  belong  to 
one  and  the  same  person  ;  but  some  to  one,  and  some  to 
another.     There  is, 

1.  The  unatlentive  hearer;  that  taketh  very  little  heed 
to  what  he  heareth.  We  ought  (says  the  apostle  to  the 
Hebrews)  to  give  the  more  earnest  heed  to  the  things  which 
we  have  heard,  lest  at  any  time  we  should  let  them  slip, 
Heb.  ii.  1.  And  set  your  hearts  (says  Moses)  unto  all  the 
words  which  I  testify  among  you  this  day,  Deut.  xxxii. 


Sebm.  VI. 


WITH  HEARING  THE  WORD. 


733 


46.    He  that  never  intends  to  be  a  doer  of  what  he  hears, 
will  very  probably  little  regard  what  he  hears. 

3.  There  is  the  inconsiderate  hearer;  that  never  ponders 
what  he  hears,  nor  compares  one  thing  with  another.  I 
can  but  name  particulars  to  you,  which  might  well  be  en- 
larged upon.     There  is  again, 

3.  The  injudicious  hearer ;  that  never  makes  any  judg- 
ment upon  what  he  hears,  whether  it  be  true  or  false.  All 
thmgs  come  alike  to  him,  he  matters  them  not.  Considera- 
tion is  in  order  to  judgment,  and  judgment  follows  upon 
It.  We  deliberate  first,  and  then  judge  upon  that  delibera- 
tion. The  inconsiderate  bearer,  therefore,  will  be  an  in- 
■udicious  one.     There  is  also, 

4.  The  unapprehensive  hearer;  who  hears  all  his  days, 
but  is  never  the  wiser.  Ever  learning,  but  never  comes  to 
the  knowledge  of  the  truth.  No  light  comes  in  to  him, 
and  he  remains  as  ignorant  after  twenty  years  living  un- 
der the  Gospel,  as  he  was  at  the  first. 

5.  The  stupid,  unaffected  hearer;  that  is  as  a  rock  and 
a  stone  under  the  word.  Nothing  ever  enters  or  gets  within 
the  stony  ground.  Things  are  heard  sometimes  that  would 
even  rend  all  heart,s  to  pieces,  if  rightly  disposed ;  things  full 
of  terror,  amazement,  astonishment,  and  of  dread;  but  they 
are  heard  by  these  without  any  trembling.  Rocks  and  moun- 
tains may  shake  and  shiver  sooner  than  they.     Again, 

6.  There  are  your  prejudiced,  disaflected  hearers  ;  who 
hear  with  dislike,  especially  those  things  which  relate  to 
practice :  and  with  the  greater  dislike  it  may  be,  by  how 
much  the  more  what  they  hear  relates  to  the  proper  end 
of  hearing.  They  cannot  endure  such  things  as  aim  at 
the  heart,  and  concern  the  business  and  work  of  religion. 
And  there  are  again, 

7.  Your  fantastical,  voluptuous  hearers;  that  hear  only 
to  please  their  fancy  or  imaginations.  So  they  come  on 
purpose  to  try  if  they  can  hear  a  pretty  sentence,  any  fine 
jingle,  some  flashes  of  wit.  For  it  may  be  they  have  ibund 
some,  who  have  to  do  with  this  sacred  word,  that  will 
allow  themselves  to  be  so  vain,  as  to  gratify  them  in  such 
things,  when  they  come  with  such  an  expectation.  Of 
which  temper  I  remember  an  ancient  .saying,  Dissoluti  est 
pectoris  in  rebus  scriis  quterere  voluptatevi:  It  is  a  dismal 
token  upon  a  person  to  seek  for  the  gratification  of  his  fancy 
in  serious  matters.  As  if  one  would  bring  music  to  another, 
that  lay  under  the  torture  of  a  broken  leg ;  how  very  in- 
congruous would  this  be !  And  such  we  are  to  consider 
is  the  state  of  souls,  all  shattered,  broken,  diseased,  and 
maimed.  This  is  the  common  case  of  those  we  have  to 
do  with.''     There  are  again, 

8.  Your  notional  hearers;  thatareof  somewhat  a  higher 
form  and  sect  than  the  others;  who  do  not  aim  merely  to 
have  their  fancies  and  imaginations  gratified  by  something 
light  and  flashy,  but  their  understandings  also.  But  it 
must  be  by  some  fine  notion,  which  they  have  not  met  with 
before.  And  so  they  always  come  to  learn  some  kind  of 
novelty  ;  and  if  they  cannot  meet  with  some  new  thing, 
which  they  have  not  met  with  before,  they  go  away  with 
a  great  deal  of  dislike,  and  dista,ste,  at  those  they  hear. 
With  these  (and  they  are  for  the  most  part  of  the  same  sort, 
and  therefore  we  may  join  them  together)  you  mav  put, 

9.  Those  talkative  persons ;  who  only  come  to  hear  that 
they  may  furnish  themselves  with  notions  for  the  sake  of 
discourse ;  or  that,  when  they  come  into  company,  they 
may  have  something  just  to  talk  of  afterwards.  '  Upon 
which  a  heathen  moralist  reflects  with  a  great  deal  of  in- 
genuity, "  That  is,  (sailh  he,)  when  they  hear  such  moral 
precepts  as  the  philosophers  u.se  to  deliver,  and  press  in 
the  schools ;  as  all  came  inio  them  in  words,  so,  with 
them,  all  go  out  in  words.  Which  is  just  the  same  thing, 
as  if  the  sheep,  when  they  have  been  grazing  all  day, 
should  come  at  night  to  the  sheepherd,  and  cast  up  the 
grass  they  swallowed,  to  show  how  much  they  had  eaten. 
Gra.ss  it  came  in,  and  grass  it  goes  out  again.  The  shep- 
herd does  not  expect  this,  but  expects  that  of  the  grass 
they  had  eaten  that  day,  there  should  come  milk  and  wool 

a  Ttie  word  here.  aKpoarat,  hearers  only,  may  remind  one  (says  the  author) 
Jilan  ancient  word  that  is  of  affinity  with  it,  namely,  axpoaiiara  ;  of  which 
uiTS  IS  the  !»ense.  It  was  the  name  of  certain  songs  and  sonneta,  joined  with 
vocal  and  instrumental  music,  which  were  wont  to  he  used  in  the  conclusion  of 
Jlage-plays,  whenjwith  the  hearers  wire  entertained  a;  Uieir  going  out  of  the 
theatres.  They  were  also  very  freoiienlly  used  in  the  close  of  banquets.  Why ! 
uie  word  ort.od  is  looked  upon  as  such  an  anpoam,  and  the  things  contained 


from  the  concoction  anddigession  of  what  they  had  eaten." 
It  is  much  that  we  have  need  to  learn  such  documents  as 
these  from  a  heathen.  What !  because  all  we  hear  comes 
to  us  in  words,  should  it  all  come  out  in  words  again  t 
No,  the  end  is  surely  that  it  should  be  so  digested  and 
concocted,  as  to  yield  work  and  fruit,  agreeable  to  what 
we  hear.    And  then  there  are  again, 

10.  The  censorious  and  critical  hearers ;  who  come  on 
purpose  not  as  doers  of  the  law,  but  as  judges.  They  come 
to  see  what  they  may  carp  at,  and  so  to  pass  their  verdict. 
"  Were  such  and  such  things  rightly  methodized  1  such 
and  such  words  well  placed  ■?  was  there  an  exact  concin- 
nity  in  what  was  said  1"  and  the  like.  This  now  is  all 
the  design  they  have  in  hearing  the  word.  And  then  there 
is  another  sort  too,  and  we  have  some  experience,  I  am 
afraid,  of  too  many  such,  in  the  age  and  day  wherein  we 
now  live,  and  that  is, 

Lastly,  Malicious  hearers ;  that  come  on  purpose  to  seek 
an  advantage  against  those  they  come  to  hear,  particular- 
ly from  what  they  preach.  By  this  sort,  you  know,  our 
Saviour  was  often  pestered;  who  came  to  hear  him,  and 
to  put  questions  to  him,  and  .so  gave  him  occasion  to  speak, 
only  to  entrap  and  insnare  him.  To  which  maybe  added 
your  raging  exasperated  hearers,  such  as  Stephen's  were 
at  his  last  sermon ;  who  gnashed  upon  him  with  their  teeth, 
and  could  not  forbear  violence  to  his  precious  life,  upon 
their  hearing  him.  Thus  you  see  the  characters  of  those 
that  are  hearers  only,  which  are  various  and  manifold.  I 
shall  only  touch  upon  the 

III.  Thing,  namely,  to  speak  to  the  self-deception  of 
such  persons.  And  here  I  shall  show,  wherein  such  are 
deceived  ;  and  the  grossness  of  the  deception  itself 

1,  Wherein  such  are  deceived.  And  they  are  certainly  so, 
(1.)  In  their  work.    For  they  commonly  think  they  have 

done  well ;  and  they  find  no  fault  with  themselves,  that 
they  have  been  hearers  only.     And  then, 

(2.)  As  to  their  reward  they  are  also  deceived.  They 
get  nothing  by  it  all  this  time. "  That  and  their  labour  are 
lost.  "  Whoso  looketh  into  the  perfect  law  of  liberty,  and 
conlinueth  therein,  he  being  not  a  forgetful  hearer  but  a 
doer  of  the  word,  this  man  shall  be  blessed  in  his  deed," 
Jam.  i.  25.  But  they  never  go  away  with  a  blessing ; 
most  certainly  they  miss  of  it,  who  are  hearers  only. 

2.  For  the  grossness  of  this  deception,  it  will  appear  to 
be  very  great,  if  we  consider, 

(1,)  That  they  are  deceived  in  so  plain  a  case.  For  it 
is  the  plainest  thing  in  the  world,  that  the  Gospel  is  sent 
in  order  to  practice.  Now  how  strange  is  it,  that  men 
should  be  deceived  in  a  thing  so  plain  !  What  can  the 
Gospel  be  sent  for  but  only  in  order  to  practice  1  What 
other  aim,  or  end,  can  it  possibly  have?  As  might  be 
shown  in  many  particulars,  if  time  gave  leave.     And, 

(2.)  It  is  self-deception  ;  for  they  are  said  to  deceive 
themselves ;  which  is  a  far  other  thing,  than  when  the 
matter  is  wont  to  be  expressed  passively  only,  and  in  softer 
terms.  As  to  say  to  a  person,  "  Sir,  you  are  mistaken ; 
you  are  deceived  and  imposed  upon."  Thi.s,  I  say,  is 
much  gentler,  than  to  say  of  a  man,  that  he  deceivelh  and 
imposeth  upon  himself.  jPor  this  carries  in  it  an  intimation, 
that  men  do  use  some  industry  in  the  matter;  that  they 
industriously  deceive  themselves,  as  indeed  it  must  be  so 
in  this  case.  For  if  men  did  not  use  .some  art  or  contri- 
vance, they  could  never  have  hid  the.se  thmgs  from  their 
own  eyes ;  particularly,  that  this  word  is  .sent  to  be  the 
guide  of  men's  practice.  And  to  overlook  such  a  thing  as 
this  all  their  days,  (as  those  men  must  be  suppos-ed  to  do 
who  are  hearers  only,)  is  miserable  deception.  It  is  their 
trade,  and  a  poor  trade  the  Lord  knows  !  And  they  must 
be  supposed  to  have  used  a  great  deal  of  artifice  with 
them.seives,  to  veil  so  plain  a  ca.se  as  this  from  their  own 
eyes  and  view;  so  as  not  to  understand,  that  the  Go.spei  is 
sent  to  be  their  rule  of  practice,  in  order  to  their  attain- 
ment of  a  happy  state  at  last.  And  now,  lo  shut  up  all 
with  a  little  application,  we  may  leam  hence, 

in  it  as  arpoa/iara,  to  these  \iiKptiaTai]  kind  of  hearers.  "  Thou  art"  fsoyl 
the  Almighty  to  llie  prophet  Ezekiel)  "  unto  them  as  a  ver>'  lovely  sunp  of  one 
that  hatii  a  pleasant  voice,  and  can  play  well  on  an  instrument ;  for  they  hear 
thy  words  but  do  them  not,"  Ezek.  jnixiii  32.  Such  hearers  thei^'  are  who  come 
ly  tn  have  their  imaginations  and  fancies  gratified  with  somewhat,  that  may 


lU 


THE  PARABLE  OF  THE  UNJUST  JUDGE. 


Serm.  VII, 


I.  That  persons  are  apt  to  overlook  the  main  of  their 
duty,  and  to  take  up  with  some  lesser  parts. 

II.  That  in  the  very  business  of  hearing  the  word,  there 
is  great  danger  of  self-deception,  if  persons  do  not  careful- 
ly watch  against  it.     And  again, 

III.  We  may  learn,  that  the  whole  business  of  the 
Gospel  hath  a  designed  reference  unto  practice.  Be  not 
hearers  only,  but  doers  of  the  word.  As  if  he  had  said, 
Do  not  satisfy  yourselves  with  merely  hearing  the  word  of 
God,  as  if  there  was  nothing  in  it  conducing  or  referable 
to  practice,  as  generally  the  things  contained  in  it  mani- 
festly have  ;  for  this  alone  is  not  sufficient  to  answer  the 
end  and  design  of  the  Gospel.     Again, 

IV.  We  may  learn,  that  it  is  a  duty  of  very  great  con- 
cernment to  attend  upon  the  word  preached,  or  to  be  a 
hearer  of  it ;  for  the  whole  business  of  our  practice  is  to 
be  consequent  thereupon.  It  is  then  of  great  consequence 
to  be  a  hearer  of  the  word ;  and  as  much  as  this  duty  is 
neglected  by  many,  the  whole  stress  lies  upon  it  of  the 
design  and  end,  for  which  the  Go.spel  comes  into  the 
world.  The  Gospel  signifies  nothing  unless  it  be  believed, 
and  this  "  faith  cometh  by  hearing,"  Rom.  x.  17.  There 
are  many  persons  that  humour  and  please  themselves  in 
talking  against  so  much  hearing,  and  so  much  preaching; 
and  think  it  a  vain  and  needless  thing.  But  that  is  cer- 
tainly because  they  have  little  considered  what  hearing 
and  preaching  are  for.  If  it  were  only  for  the  minister  to 
teach,  and  the  hearers  to  learn,  some  new  thing  not  known 
before,  truly  all  necessary  truth,  by  attentive  diligent  in- 
quirers, might  be  learnt  in  a  little  while.  But  it  is  rather 
to  urge  and  inculcate  things,  which  were  known  before. 
Therefore  when  the  apostle  had  said,  that  it  is  by  the  word 
of  truth  that  we  are  begotten  of  God,  to  be  a  kind  of 
first-fruits  of  his  creatures,  he  presently  adds,  "  Be  swift 
to  hear,"  Jam.  i.  18,  19.  As  if  he  had  said,  these  things 
ought  to  be  often  urged  and  inculcated  upon  you  ;  that  so 
the  product  thereof,  to  wit,  the  new  creature,  may  be  sure 
in  you.  If  this  be  not  done  at  one  time,  it  may  at  ano- 
ther ;  some  time  or  other  it  may  be  effected.  Therefore 
be  swift  to  hear,  your  life  lies  upon  it.     But  then, 

V.  An'd  lastly,  You  see  of  what  consequence  it  is  to 
add  doing  to  the  hearing  the  word.  And  for  that  I  need 
to  give  no  other  encouragement  than  that  of  our  Lord  at 
the  close  of  his  sermon  on  the  mount.  "  Whosoever  hear- 
eth  these  sayings  of  mine,  and  doeth  them;  I  will  liken 
him  unto  a  wise  man  which  built  his  house  upon  a  rock: 
and  the  rain  descended,  and  the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house;  and  it  fell  not,  for  it  was 
founded  upon  a  rock.  But,  (says  he,)  every  one  that  hear- 
eih  these  sayings  of  mine,  and  doeth  them  not ;  shall  be 
likened  unto  a  foolish  man  which  built  his  house  upon  the 
sand :  and  the  rain  descended,  and  the  floods  came,  and 
the  winds  blew,  and  beat  upon  that  house  ;  and  it  fell,  and 
great  was  the  fall  of  it,"  Matt.  vii.  24 — 27.  And  1  cannot 
upon  consideration  of  this  but  apprehend,  that,  as  the  sta- 
bility of  many  (I  hope)  hath  been  promoted  by  the  much 
preaching  and  hearing  of  our  times  ;  so  there  are  many 
(I  am  afraid)  near  to  a  very  dreadful  fall,  who  have  been 
hearers  only  of  Christ's  sayings,  but  never  minded  to  be 
doers  of  them. 

And  I  must  needs  think  it  strange,  if  we  have  not 
among  us  a  general  apprehension  of  the  danger  of  losing 
our  opportunities  of  hearing  the  word  of  God.  We  have 
these  upon  such  terms,  that  we  should,  methinks,  reckon 
ourselves  always  in  danger.  And  if  we  have  any  cause 
for  that  apprehension,  what  in  all  the  world  can  we 
imagine  more  provoking,  and  likely  to  infer  such  a  doom 
and  judgment  upon  us,  as  the  penury  of  the  word  of 
God,  than  to  be  hearers  only,  without  any  design  to  be 
doers  of  it  1  Whereas  if  we  did  but  set  ourselves,  with  a 
more  earnest  design,  to  apply,  and  turn  all  that  we  hear 
into  fruit  and  practice ;  it  may  be  this  might  prevent  such 
a  stroke  as  we  are  not  without  reason  to  dread,  nor  without 
grounds  to  fear.  But  if  we  should  not  prevent  it,  yet  it 
would  be  a  very  comfortable  thing  however  in  a  cloudy, 
dark,  and  gloomy  time,  to  be  able  to  make  such  a  reflec- 
tion as  this;  "Blessed  be  God,  while  I  had  such  .seasons,  I 
laboured  to  improve  them  as  well  as  I  could.  I  laboured 
to  take  all  opportunities  that  I  could,  to  hear  with  a  de- 
•  Preached  at  Mr.  Case's,  September  29tli,  1676. 


sign  to  do,  to  quicken  and  help  me  to  move  onward  in 
Christian  practice."  It  will,  I  say,  be  very  comfortable  to 
be  able  to  make  such  a  reflection  in  a  time  of  gloominess 
and  darkness  which  it  is  possible  we  may  see,  and  how 
soon  we  know  not.  And  if  in  such  a  season  we  should 
be  able  to  make  this  reflection,  it  would  be  a  happy  pro- 
vision for  us  against  it.  It  would  suppose  us  to  have  gotten 
some  stock,  some  treasure  within  us,  which  we  might  draw 
forth.  We  should  then  have  the  word  within  us,  which 
when  we  should  lie  down,  rise  up,  or  walk,  might  com- 
mune within  us  ;  and  so  we  be  capable  of  being  preachers 
to  ourselves. 

In  a  word,  if  ever  we  should  come  to  such  a  state  of 
things,  that  we  should  never  see  the  face  nor  hear  the 
voice  of  a  minister  of  God's  word,  where  our  lot  is  cast ; 
if  we  should  wear  out  our  days  in  a  wilderness,  a  desert, 
or  a  cave  ;  it  would  be  comfortable  to  have  this  word  a 
companion  to  us,  and  ingrafted  into  us,  which  is  able  to 
save  our  souls :  it  would  be  comfortable,  I  say,  to  have 
a  stock  of  divine  truth  to  live  upon,  whether  we  should,  as 
to  the  external  dispensation  of  it,  be  in  penury  and  want. 
Let  these  things,  therefore,  move  us  to  a  more  earnest  en- 
deavour to  be  doers  of  the  word,  and  not  hearers  only. 


SERMON  VII.* 


Luke  jviii.  I — 8. 

And  he  spake  a  parable  unto  them  to  this  end,  that  men  ougkt 
always  to  pray,  and  not  to  faint ;  saying,  There  was  in 
a  city  a  judge,  which  feared  not  God,  neither  regarded 
man :  and  there  was  a  widow  in  that  city  ;  and  she  came 
unto  him,  saying,  Avenge  me  of  mine  adversary.  And  he 
would  not  for  a  while :  but  afterward  he  said  within  him- 
self. Though  I  fear  not  God,  nor  regard  man ;  yet  be- 
cause this  widow  troubleth  me,  I  will  avenge  her,  lest  by 
her  continual  coming  she  weary  me.  And  the  Lord  said, 
Hear  what  the  unjust  judge  saith.  And  shall  not  God 
avenge  his  own  elect,  which  cry  day  and  night  unto  him, 
though  he  bear  long  with  them  ? 

My  purpose  is  not  to  give  you  a  particular  explication 
of  this  parable.  The  design  of  it  is  sufl5ciently  seen  in 
the  application  of  it,  which  our  Saviour  here  makes.  All 
that  1  shall  at  present  do  shall  be  to  show  you,  with  all 
possible  brevity,  the  strength  of  the. reasoning  which  our 
Saviour  here  useth,  from  the  importunity  and  success  of 
this  widow;  in  order  to  encourage  our  addresses  to  God, 
and  a  continuance  therein  without  fainting.  And  his  ar- 
gument to  this  purpose  may  be  seen  to  be  very  strong  and 
cogent,  if  we  consider  these  two  things  in  the  general. 

First,  The  parity  of  reason  between  the  case  he  argueth 
from,  and  that  which  he  argueth  to. 

SEcoNnLY,  The  superiority  of  reason,  which  is  in  the 
latter  case,  above  the  former.  For  so  we  must  understand 
him  to  argue,  partly  d  priori,  and  partly  d  fortiori.  And 
the  strength  of  the  argument  both  ways  we  shall  endeavour 
to  make  out  unto  you. 

First,  I  am  to  consider  the  parity  of  reason  between 
these  two  cases;  which  you  may  conceive  especially  in 
these  four  things. 

I.  That  here  was  di,=tress  in  the  one  case,  and  there  is 
distress  in  the  other.  This  widow  comes  to  this  judge  in 
a  very  distressed  case,  as  it  should  seem,  though  it  be  not 
particularly  expressed ;  only  it  appears  she  was  very  much 
grieved,  and  that  there  was  a  great  deal  of  wrong  done  her. 
And  so  in  the  other  case,  the  elect  of  God  are  always  very 
much  injured  ;  and  they  sustain  a  great  deal  of  wrong  from 
this  evil  world,  in  which  they  are.  And  surely  if  this  un- 
just judge  was  moved  with  the  distress  of  this  suppliant, 
there  is  a  great  deal  of  reason  to  suppose,  that  distress  will 
be  moving  in  this  case  also;  and  that  the  elect  will  be 
heard,  when  they  make  their  cries  to  heaven,  urged  by 
their  own  distresses. 

II.  There  appears  to  have  been  justice  in  the  one  case, 


Serm.  VII. 


THE  PARABLE  OF  THE  UNJUST  JUDGE. 


-25 


as  we  are  sure  there  is  justice  in  the  other.  This  widow's 
did  appear  to  be  a  just  cause.  She  comes  with  this  re- 
quest to  the  judge,  that  he  would  avenge  Iter  of  her  ad- 
versary. The  \v"ord  E\iiKn<'6i',  there  used,  signifies,  Right 
me  of  my  adversary.  She  came  to  petition  a  matter  of 
right,  and  all  that  she  desired  was  to  have  right  done  her. 
And  there  is  a  great  deal  of  right  in  the  other  ease  also. 
"  It  is  a  righteou.s  thing  with  God  (says  the  apostle)  to  re- 
compense tribulation  to  them  that  trouble  you  ;  and  to  you, 
who  are  troubled,  rest  with  us,  when  the  Lord  Jesus  shall 
be  revealed  from  heaven  with  his  mighty  angels,"  2  Thess. 
i.  6,  7.     And  again, 

III.  There  was  importunity  in  the  one  case,  and  there 
is  importunity  in  the  other.  Why  then  should  not  success 
be  hoped  to  correspond  in  this  case,  as  well  as  thati  This 
widow  was  so  urgent,  that  the  judge  was  sensible  of  a 
grievance  in  it ;  and  found  a  necessity  upon  himself  to  do 
her  right,  lest  he  should  be  wearied  by  her  importunity. 
The  elect  too  are  represented  as  crying  night  and  day ; 
that  is,  the  loud  voice  of  their  prayers  is  not  by  fits,  only 
now  and  then,  but  is  continued,  and  incessant;  as  night 
and  day  take  in  the  whole  complex  of  time.  And  do  you 
think  then,  saith  our  Saviour,  that  God  will  not  hear  their 
cry  1     Besides, 

IV.  There  is  an  obligation  by  office  to  do  right,  both  in 
the  one  case,  aad  in  the  other.  The  person,  to  whom  this 
woman  applied  herself,  was  a  judge  in  the  city.  Now  it 
is  known,  that  in  several  of  the  more  eminent  cities  of 
Israel,  there  were  constituted  stated  judges,  to  whom  all 
persons  might  have  recour,se,  and  bring  their  grievances,  in 
order  to  their  being  redressed.  So  that  this  woman  doth 
not  come  to  a  person  unconcerned.  She  does  not  request 
that  an  occasional  kindness  might  be  done  her ;  as  one 
might  request  such  a  thing  of  any  one,  when  in  necessity; 
but  she  comes  to  an  appointed  person,  to  one  who  by  his 
office  was  obliged  to  right  her.  And  God  hath  been 
pleased  to  take  upon  himself  such  an  office,  and  to  make 
himself  known  by  the  name  of  the  Judge  of  all  the  earth; 
that  all  might  know  whither  to  apply,  and  to  whom  they 
may  appeal  and  address  themselves.  And  why  is  not 
right  to  be  expected  in  this  case,  as  well  as  in  the  other  1 
So  far  this  parable  gives  us  ground  to  argue  from  a  parity 
of  reason.     But. 

Secondly,  It  gives  us  ground  also  for  arguing  from  a 
superiority  of  reason  too,  in  sundry  respects.  As, — I.  In 
respect  of  the  supplicants  in  the  one  case,  and  the  other  ; 
in  respect — II.  Of  the  persons  supplicated  in  the  one  case, 
and  the  other;  and — III.  In  respect  of  the  supplication 
itself  in  the  former  case,  and  the  latter  compared. 

I.  There  is  very  prevailing  and  much  stronger  reason 
in  the  latter  case,  than  in  the  former ;  if  we  consider 
the  supplicants  in  both,  and  compare  them.  In  the 
ibrmer  case  you  have  a  poor  woman ;  and  here  we  are  to 
consider, 

1.  That  she  was  a  single  woman,  only  one  person,  who 
comes  to  make  her  complaint  to  this  judge ;  but  in  the 
other  case  you  have  a  community,  the  whole  body  of  the 
elect.  How  vast  is  the  disproportion  here!  This  great 
body  joining  in  one  cry,  surely  that  must  needs  be  un- 
speakably more  prevailing !    And, 

■2.  (For  we  can  but  speak  shortly  to  so  many  things  as 
are  before  us)  This  was  but  an  ordinary  woman,  of  an  in- 
ferior rank,  by  any  thing  that  appears  ;  that  is,  she  is  not 
mentioned  here  under  any  remarkable  particular  charac- 
ter, that  might  add  weight  to  her  cause  and  suit ;  but  this 
community  is  a  choice  community  ;  the  elect ;  a  commu- 
nity of  very  peculiar  persons,  that  are  severed  from  the  rest 
of  men,  and  distinguished  by  God's  own  special  seal  set 
upon  them.  As  when  God's  portion  in  the  several  tribes 
was  spoken  of,  there  were  sealed  of  such  a  tribe,  so  many 
thousands ;  and  of  such  a  tribe,  so  many  thousands,  Rev. 
vii.  4,  &c.  All  God's  elect  ones  are  sealed  ones ;  they 
carry  a  mark  of  honour  upon  them.  "  The  foundation  of 
God  standeth  sure,  having  this  seal,  the  Lord  knoweth 
them  that  are  his,"  2  Tim.  ii.  19.    And, 

3.  The  supplicant  was  unrelated  to  him,  to  whom  she 
makes  her  supplication.  We  do  not  find,  that  she  pre- 
tended to  any  relation  to  him  at  all;  only  comes  to  him 
as  the  judge  of  her  city.  But  in  the  other  case,  the  sup- 
plicants are  God's  elect ;  his  own  peculiar  people  that  he 
50 


had  taken,  and  made  nigh  tlnto  himself;  "called,  and 
chosen,  and  faithful,"  as  you  have  those  expressions  put 
together  in  Scripture,  Rev.  xvii.  14.  And  do  not  we  think 
then,  that  a  more  especial  regard  will  be  had  here  1  Be- 
sides, 

II.  There  is  a  great  superiority  of  reason  in  arguing 
from  the  one  case  to  the  other,  if  we  consider  the  persons 
supplicated  ;  or  to  whom  the  addresses  are  made  in  each 
case.  In  the  general,  in  one  case  it  is  man  ;  in  the  other, 
it  is  God.     And  particularly, 

1.  In  the  former  case  it  was  a  wicked  profane  person,  to 
whom  the  address  was  made  ;  one  that  did  neither  fear 
God,  nor  regard  man  ;  good  to  no  one,  neither  to  God  nor 
man  ;  a  vile  wretched  creature,  wrapt  up  within  himself; 
who  studied  and  consulted  nothing  but  his  own  ease,  and 
ipeace  ;  having  no  fear  of  God  before  his  eyes,  nor  any  re- 
gard to  man.  But  in  the  other  case,  you  have  the  holy 
God  addressed  to  ;  whose  natural,  essential  holiness,  is  a 
perpetJal  law  and  obligation  to  him  to  do  alv;ays  that 
which  is  best.  His  essential  rectitude  cannot  but  do  such 
things,  as  have  an  agreeable  rectitude  in  them  to  his  own 
very  rtature. 

2.  In  the  one  case  it  was  a  merciless  man,  that  was  ap- 
plied to;  in  the  other,  a  merciful  God.  How  much 
stronger  is  the  reason !  This  judge  was  a  man  who  had  no 
mercy,  no  pity  to  any  one,  but  to  himself  He  took  some 
pity  of  himself  indeed,  that  he  might  not  be  wearied  OHt 
with  continual  clamours  and  cries;  otherwise,  it  seems,  his 
heart  kiiew  no  pity,  there  were  no  bowels  of  compassion 
rolling,  or  working  in  him.  But  in  the  other  case,  it  is  the 
Father  of  mercies  who  is  addressed,  and  appealed  to.  It 
is  he  with  whom  there  is  so  abundant  pity,  and  kindness; 
so  strong  a  propension  and  inclination  to  do  good  to  the 
necessitous  and  miserable,  only  because  his  will  inclines 
and  leads  hi;n  thereunto  ;  the  Spring  and  Fountain  of  all 
that  pity  and  mercy,  that  is  any  where  to  be  found,  diffused 
among  his  creatures.  If  parents  pity  their  children:  if 
there  be  bowels  gathering  rn  any  towards  the  afflicted  and 
distressed  ;  from  what  spring,  from  -What  fountain  did  all 
this  proceed  1  All  must  come  from  some  original  or  other ; 
and  they  can  be  derived  from  no  higher,  neither  are  they 
to  be  derived  from  any  lower,  than  this  great  Father  of 
mercies.  And  what  I  shall  not  he  hear  his  elect  1  And 
again, 

3.  It  was,  in  the  former  case,  an  unjust  man  that  was 
supplicated ;  here  it  is  the  just  and  righteous  God.  As  his 
holiness  doth  oblige  him  in  general  to  do  that,  which  is 
right  and  fit  to  be  done  ;  his  justice,  as  a  particular  attri- 
bute in  his  general  character,  inclines  him  in  this  case  to 
administer  and  execute  justice.  As  he  halh  been  pleased 
mercifully  himself  to  lay  down  a  rule  and  law  of  mercy, 
in  reference  to  those  that  are  his ;  (though  it  be  impossible 
that  God  can  injure  a  man  in  any  thing,  yet  it  is  possible 
that  men  can  injure  one  another ;  and  very  certain  also 
that  those  are  the  worst  used  by  the  world,  who  have  such 
a  near  relation  to  him,  and  whom  he  hath  chosen  and 
gathered  out  of  theworld  ;)  so  here  in  this  case,  when  there 
is  a  proper  object  of  vindictive  jnstice,  shall  not  the  Judge 
of  all  the  earth  do  right,  to  whom  righteousness  belongs  as 
part  of  his  peculiar  glory  1    And  then  again, 

III.  There  is,  in  respect  of  the  supplication  on  the  one 
hand,  and  on  the  other,  a  great  superiority,  and  triumphant 
prevalency  of  rea.son.     For,  in  the  former  case,  consider, 

1.  The  matter  of  the  petition  of  this  widow;  and  that 
was  only  a  private  good,  that  she  sought  for  herself:  and 
consider  also  the  petition  of  the  elect  of  God.  They  have 
all  one  common  concernment,  wherein  the  interest  of  God 
is  involved  with  theirs.  So  that  whatsoever  they  suppli- 
cate for,  as  the  elect  of  God,  must  needs  be  a  matter  thai 
is  so  far  public;  that  is.  wherein  they  all  agree,  and  in 
which  their  hearts  and  desire  do  meet  and  concur.  It  is 
one  thing  for  a  particular  person  to  desire  to  be  gratified 
in  some  particular,  private  concernments;  and  another 
thing  to  insist  upon  such  matters  as  are  common  to  us 
with  all  the  elect  of  God.  And  this  it  is  to  be  supposed 
is  the  matter  of  the  supplications  of  the  elect  unto  God  in 
this  case.  It  is  that,  wherein  all  the  elect  do  concentre, 
and  wherein  all  their  desires  do  meet. 

2.  Look  to  the  manner  and  style  of  the  supplication ;  on 
the  one  part,  and  on  the  other.    This  woman  conies  in  her 


THE  PARABLE  OF  THE  UNJUST  JUDGE. 


sebm,  vn. 


own  name,  but  the  supplications  of  the  elect  of  God  run 
in  another  style ;  they  come  all  in  the  name  of  the  great 
Mediator  and  luiercessor.  And  is  there  not  unspeakably 
more  reason,  that  we  should  expect  their  supplications  to 
prevail !  They  come  in  the  name  of  him  who  is  most 
nearly  related  to  Ihe  Judge,  and  to  them.  "  We  have  an 
Advocate  wilh  the  Father,  Jesus  Christ  the  righteous,"  1 
John  ii.  1.  It  is  said  indefinitely,  with  the  Father;  not 
of  hi.s,  or  our  Father;  but  the  common  Father  of  him, 
and  us,  as  we  are  to  understand  it.  And  since  with  him 
we  have  such  an  Advocate,  shall  we  not  hope  to  prevail  ? 
Again, 

3.  Consider  the  principle  of  the  one's  supplication,  and 
that  of  the  other.  We  must  suppose  this  woman's  sup- 
plication to  be  dictated  by  her  own  sense  of  the  urgency 
and  necessity  of  her  case;  and  the  unrelievableness  of  it 
by  any  other  way  than  that  of  addressing  herself  to  the 
known  judge,  in  short,  it  was  her  own  private  spirit  that 
dictated  her  supplication  ;  for  she  alone  knew  her  own 
need,  felt  her  own  necessity.  But  the  prayers  of  all  the 
elect  of  God  have  another  principle.  When  they  know 
not  what  to  pray  for,  they  are  furnished  with  matter,  and 
■with  sighs  and  groans  at  once,  Rom.  viii.  26.  There  is  a 
spirit  appointed  on  purpo.se,  known  by  the  name  of  the 
"Spirit  of  grace  and  of  supplications ;"  (Zech.  xii.  10.) 
whose  business  it  is  to  indite  requests  for  ihe  elect  of  God, 
and  to  strive  and  to  wrestle  wilh  him;  which  is  strongly 
moving  at  the  same  lime  in  their  own  breasts;  so  a.s  that 
their  hearts,  and  the  heart  of  God,  as  it  were,  are  united, 
and  joined  by  that  Spirit.  Shall  they  not  then  hope  to  pre- 
vail 7  They  may  say,  when  thty  are  pulling  up  such  pray- 
ers as  are  the  common  sense  of  all  the  elect  of  God ;  "  Lord, 
I  do  not  speak  of  myself  now.  Thou  hast  taught  me  to 
pray.  This  prompts  me  to  it,  and  puts  ine  upon  it ;  and 
J  had  never  prayed  so,  nor  uttered  such  cries,  and  such 
desires  had  not  entered  into  my  heart,  if  thou  hartstnotpul 
them  there."  And  shall  not  God  hear  his  own  elect  offering 
up  petitions  of  his  own  speaking"!  The  desires  of  liis  own 
creating  shall  not  he  answer  1  Doth  he  stir  up  desires  on 
purpose  to  disappoint  them  1  or,  will  he  make  his  people 
refuse  to  pray,  by  denying  their  petilions,  and  casting  their 
prayers  back  upon  their  hands'?  And  then, 

4.  Consider  the  end  of  the  one's  supplication,  and  that  of 
the  other.  The  end  that  this  woman  aimed  at,  wasnothiU; 
but  self-advantage,  to  be  relieved  herself;  but  the  end  of 
the  elect  of  God  in  their  supplications,  is  somewhat  where- 
in their  interest  is  jointly  concerned  with  his  in  reference 
to  those  great  concernments,  which  belong  to  the  whole 
body.  They  know  he  hath  a  concern  twisted  with  theirs; 
and  so  can  speak  it,  with  Daniel,  as  the  real  sense  of  their 
hearts,  "  Do,  defer  not,  for  thine  own  sake,  O  my  God; 
for  thy  city  and  thy  people  are  called  by  thy  name," 
Dan.  ix.  19.  This  is  the  common  sense  of  all  the  people 
of  God  ;  "  Thou  hast  not  been  ashamed  to  be  called  our 
God.  "Thou  hast  taken  us  into  a  near  relation  unto  thee, 
It  is  a  grievous  thing  to  be  twitted  with  our  God.  It  is  a.s 
a  sword  in  our  bones  to  have  it  said  to  us.  Where  is  your 
God  1  Thy  concernments  and  ours  are  one  ;  do  therefore, 
and  defer  not  for  thine  own  name's  sake."  In  this  strain 
do  all  the  supplications  of  the  elect  run.  So  that  in  all 
these  respects  you  see  there  is  a  great  superiority  of  rea- 
son, if  such  a  widow  should  succeed  well  in  her  private 
request  to  such  a  judge,  why  all  the  elect  of  God  should 
much  more  succeed  in  the  request,  which  they  are  day  and 
night  making  to  the  great  Lord  of  heaven  and  earth.  And 
therefore,  briefly  to  apply  all  this,  we  learn, 

I.  How  great  a  privilege  it  is  to  have  this  matter  clear 
to  us,  that  we  are  of  the  elect  of  God  ;  and  how  much 
therefore  we  are  concerned  to  make  onr  calling  and  elec- 
tion sure  ;  for  then  we  find  ourselves  to  belong  to  a  com- 
munity, that  are  continually  praying  prayers  which  shall  be 
sure  to  prevail.  And  how  great  a  privilege,  how  blessed 
a  thing  is  this  '.  Methinks  when  we  understand  how  cer- 
tainly the  elect  of  God  shall  be  heard,  who  are  crying  to 
him  night  and  day  ;  we  should  be  at  this  work  night  and 
day,  poring  into  our  hearts,  lill  we  are  certain  of  this,  that 
we  are  the  elect  of  God.  Then  we  shall  be  sure  to  put  up 
all  prosperous  and  acceptable  prayers,  when  they  are  all 
of  the  same  sense,  and  run  in  the  same  channel,  that  theirs 
are  wont  to  do.     And  again, 


II.  We  are  to  collect  hence,  that  the  elect  of  God,  as 
long  as  they  continue  in  this  world,  are  to  bear  the  charac- 
ter of  praying  ones.  To  be  acted  by  a  spirit  of  prayer,  and 
to  have  continually  a  praying  disposition,  is  characteris- 
tical  of  the  elect  of  God,  "who  are  gathered  in  from  among 
the  common  refuse  of  a  sinful  "world.  Therefore  we  had 
need  to  look  well  lo  ourselves  concerning  this  thing.  How 
stand  our  hearts  Godwardi  Are  they  lormed  unio  pray- 
er 1  Is  It  become  even  a  spiritually  natural  thing  lo  us 
to  pray  1  As  natural  as  breathing  is  to  a  living  man,  so 
natural  a  thing  is  praying  lo  the  new  creature,  and  as  agree- 
able. The  elect  are  supplicants  day  and  night.  The 
great  business  of  their  lives  is  prayer.  This  is  that,  lo 
which  the  heart  of  an  elect  person  doth  impel  him  ;  so  far 
as  he  is  himself,  and  halh  the  true  genius  and  spirit  work- 
ing in  him,  which  is  common  to  all  the  elect  of  God,  and 
also  peculiar  lo  them.     And  again,  we  are  lo  learn  hence, 

III.  In  how  wretched  a  case  they  must  needs  be,  who 
are  Ihe  slated  and  habitual  enemies  of  the  church  of  God 
in  the  world.  It  is  a  fearful  condition  that  such  men  are  in, 
to  have  all  ihe  elect  of  God  crying  against  them,  night  and 
day.  What  will  become  of  this  matter  at  last  1  Who,  Ihat 
considers  the  case,  would  not  dread  lo  be  found  in  such  a 
condition  as  these  are  in  1  to  be  one  against  whom  all  the 
elect  of  God  are  joining  their  requests,  night  and  day,  and 
exhibiting  complaints  !  For  they  do  in  common  pray 
against  the  enemies  of  the  name  and  interest  of  God ;  and 
so  every  one  is  involved,  and  the  cry  of  this  whole  com- 
munity goes  against  each  individual ;  that  is,  supposing 
them  to  persevere  in  a  course  of  enmity  lo  the  interest  ol 
our  Lord,  and  his  Christ.  So  that  this  might  make  any 
heart  lo  tremble,  to  think  what  this  is  like  to,  come  lo,  and 
what  it  must  needs  infer.  What  fearful  storms  of  wrath 
and  vengeance  will  be  plucked  down  at  length  upon  their 
heads,  against  whom  all  the  elect  of  God  are  continually 
joining  their  requests!   And,  in  the  last  place, 

IV.  We  see  hence,  how  unreasonable  a  thing  it  is  (obe 
despondent  in  praver,  or  lo  faint  in  this  duty,  supposing 
that  the  things  we  mainly  insist  upon  are  the  common 
concernments  of  the  elect  of  Grd.  This  being  supposed, 
we  pray  securely.  Indeed  if  we  vainly  and  unwarrantably 
set  our  hearts  upon  this  or  that  particular  thing,  that  would 
gratify  ourselves ;  and  nothing  will  serve  our  turn,  but 
that  we  be  so  and  so  gratified ;  we  may  pray,  and  pray,  and 
all  lo  little  purpose  ;  for  there  can  be  no  acceptable  prayer  ■ 
that  is  not  the  prayer  of  faith;  and  that  can  be  no  prayer 
of  faith,  which  goelh  beyond  the  bounds  of  the  promise. 
Therefore,  if  I  pray  for  that,  which  "was  never  promised,  I 
may  thank  myself  if  I  succeed  not. 

There  are  some  things  that  cannot  be  the  matter  of  a  uni- 
versal, absolute  promise  ;  being  things  which  are  in  them- 
selves of  an  uncertain  and  variable  nature ;  as  allsuch  things 
as  have  no  intrinsic  goodness  of  their  own,  but  may  some- 
times be  good  to  particular  persons,  and  sometimes  not. 
For  circumstances  may  so  vary  the  case,  that  the  good 
that  is  in  them  maybe  preponderated  by  a  far  greater  evil, 
if  they  should  at  that  time  be  given.  And  whatsoever  is 
a  good  of  this  nature  ;  that  is,  good  or  not  good,  accord- 
ing as  circumstances  are,  which  often  vary;  it  is  apparent 
cannot  be  the  matter  of  an  absolute  promise  ;  for  suppos- 
ing circumstances  so  to  vary,  as  that  this  should  become 
an  evil,  you  would  then  have  evil  to  be  the  matter  of  a 
promise,  which  is  contradictious  and  absurd.  But  since 
it  is  possible,  that  external  or  worldly  good  things,  yea, 
and  some  also  that  may  be  externally  subservient  to  reli- 
gion, may  in  some  circumstances  do  more  hurt  to  the  people 
of  God,  who  does  with  a  gracious  care  preside  over  their 
actions,  and  all  things  that  have  any  respect  to  them,  and 
who  is  best  able  to  judge  ;  they  cannot,  therefore,  be  the 
matter  of  his  absolute  promise.  These  things  may  be  more 
hurtful  than  gainful,  in  such  and  such  circumstances; 
and  he  sees  how  to  do  them  more  good  by  the  want  of 
such  things,  than  by  the  having  of  them.  A  less  good, 
when  compared  wilh  a  greater,  is  then  to  pa.ss  under  the 
notion  of  evil ;  and  it  would,  I  say,  be  unreasonable  to 
suppose  evil  to  be  the  matter  of  a  promise.  And  where 
any  thing  of  that  nature  is  not  promised  absolutely,  but 
with  a  reserved  latitude  to  the  wisdom  and  goodness  ot 
our  great  Lord  and  Ruler  ;  our  faith  can  be  exeicised  no 
otherwise  about  them,  than  according  to  the  tenor  of  such 


Serm.  VII. 


THE  PARABLE  OF  THE  UNJUST  JUDGE. 


727 


promises  :  that  is,  we  may  believe  we  shall  have  such  and 
such  things,  if  God  seeth  good  ;  but  if  he  seelh  not  good, 
he  will  deny  or  withhold  them,  even  in  mere  goodness 
and  faithfulness  to  us. 

But  then  in  such  things  as  are  absolutely  promised  to 
all  the  elect  of  God,  there  we  may  give  room  and  scope  to 
our  faith.  And  it  is  an  unreasonable  thing  to  be  at  all 
desponding  concerning  the  matter  of  such  prayers:  as  it 
is,  with  respect  to  others  also,  no  less  unreasonable  to  ad- 
mit the  least  doubt,  that  we  shall  have  such  things  if  they 
be  best  for  us  ;  and  what  God  in  his  unerring  wisdom  dis- 
cerns will  be  for  our  advantage.  Therefore  let  us  settle 
thisapprehension  with  ourselves,  of  how  great  concernment 
it  i.=  to  us  in  prayer,  to  insist  on  such  things  as  are  properly 
of  common  concern  to  the  whole  fraternity  of  the  elect ; 
and  therein  to  take  heed  of  any  diffidence  or  distrust. 

Great  and  glorious  things  are  promised  to  be  the  portion 
of  God's  elect  in  this  world,  at  his  own  appointed  time 
and  season ;  but  he  h.ath  not  told  us  when  that  shall  be. 
However  we  may,  with  this  peremptory  faith,  go  unto  God 
in  prayer,  that  he  will  make  the  kingdoms  of  the  earth  the 
kingdoms  of  our  Lord,  and  his  Christ,  who  shall  reign  for 
ever  and  ever,  that  the  mountain  of  the  Lord's  house  shall 
be  established,  above  all  the  mountains  ;  that  there  shall 
be  new  heavens,  and  a  new  earth,  wherein  shall  dwell 
righteousness.  But  we  make  all  this  matter  a  private  busi- 
ness, if  we  go  and  cry ;  "  Oh  let  it  be  so  now  !  let  it  be  in 
ray  time,  that  mine  eyes  may  see  it !"  especially  if  we 
peremptorily  insist  upon  it ;  without  reservation  or  sub- 
mission to  the  supreme  wi.sdom  and  will.  Whereas  if  we 
pray  in  general,  that  such  things  may  be  ;  our  hearts  should 
be  full  of  hope,  faith,  and  joy,  in  the  apprehension  that 
thus  it  shall  be;  and  we  cannot  be  without  success,  since 
it  is  the  common  .sense  of  all  the  elect  of  God. 

And  in  matters  which  respect  the  particular  concern- 
ments of  our  souls,  see  that  they  be  things  of  absolute 
necessity,  and  that  fall  within  the  consent  of  all  the  com- 
munity. Let  us  pray  against  the  body  of  sin  and  death  ; 
that  we  may  have  grace  kept  alive,  and  maintained  and 
improved  ;  that  we  may  grow,  and  be  carried  on  from 
strength  to  strength,  till  we  reach  "the  measure  of  a  per- 
fect man  in  Christ  Jesus."  This  is  the  common  sense  of 
all  the  elect ;  and  our  prayers  fall  in  with  theirs,  who  have 
been  wont  to  cry  out  against  the  body  of  sin  and  death,  as 
the  great  and  most  violent  enemy  they  would  be  rid  of. 
We  may  then  be  sure  that  our  prayers  shall  have  eflect, 
and  not  be  lost ;  and  that  God  will  certainly  hear  them. 

If  we  are  praying  for  the  Dii'ine  presence  ;  he  hath  pro- 
mised that  he  will  never  leave  nor  forsake  those  that  cleave 
to  him,  Heb.  xiii.  5.  Whatever  he  may  do  to  people  »n 
common,  he  will  never  break  the  bond  between  himself 
and  that  soul  which  is  one  of  his  elect ;  and  when  they 
cry,  "  Lord,  never  leave  me,  nor  forsake  me  !"  the/  shall 
be  sure  to  be  heard.  When  we  pray  frr  the  Divine  pre- 
sence to  be  afforded  more  especially  to  us,  in  re'erence  to 
some  special  case,  or  season  of  troi;ble  and  trial,  this  is 
what  God  will  not  fail  to  do.  If  his  presenc:  be  desired, 
I  say,  as  to  any  special  duty;  so  it  will  be, and  God  will 
hear  us. 

I  hope  you  are  desirons  and  earnest  in  your  prayers  to 
God,  for  his  more  immediate  presence,  iJ  reference  to  that 
special  season  of  your  approaching  U>  the  Lord's  table. 
Sure  all  the  elect  of  God  have  been  wont  to  do  so,  praying 
and  striving  that  they  might  at  such  times  and  seai;ons 
meet  with  God;  that  there  might  be  a  real  intercourse 
between  their  souls  and  him  (whom  they  love)  to  such  a 
degree  as  to  him  seems  best.  Why,  God  will  hear  all 
these  cries,  that  are  common  to  us,  with  all  the  people  of 
God  ;  and  such  prajers  being  directed  to  him,  shall  not  be 
in  vain.  Therefore  we  should  take  heed,  upon  these  ac- 
counts, that  we  faint  not. 

We  must  know  that  faintin?  maybe  either  when  faith 
languisheth,  or  desire.  L'  is  faint  praying,  when  we  pray 
as  if  we  cared  not  whether  we  prayed  or  no.  The  word 
isxaiccTD,  here  rendered  faint,  in  our  text,  is  the  same  with 
that  which  elsewhere  is  rendered  weary.  Let  us  not, 
ifKiKuificv^  be  wearv  in  well-doing;  for  in  due  season  we 
shall  reap  if  we  faint  not ;  (Gal.  vi.  9.)  that  is,  if  ye  be  not 
sluggish  in  the  course  of  well-doing.  Take  heed  therefore 
•  Preached  at  Jcwin-street,  .March  I5th,  K75. 


of  praying  the  sluggard's  pra)'er,  or  at  the  sluggard's  rate. 
"  The  desire  of  the  slothful  kills  him,  becau.se  his  hands 
refuse  to  labour,"  Prov.  xxi.  25.  His  own  desiies  carry 
no  life  in  them;  they  are  even  death  to  his  very  heart; 
cold  things  that  strike  death  into  the  soul,  and  put  no  life 
into  it. 

And  then,  too,  when  faith  languisheth  it  is  faint  praying. 
"  Let  not  that  man,"  (says  St.  James,)  that  is,  the  man 
who  wavers  like  a  wave  of  the  sea,  and  is  driven  of  the 
wind  and  tossed,  "  think  that  he  shall  receive  any  thing 
of  the  Lord,"  James  i.  7.  What  !  come  to  God,  as  if  we 
did  not  expect  to  get  any  thing  by  God  1  and  as  if  we 
agreed  in  the  same  sense  with  those  profane  atheists,  and 
symbolized  with  them  who  say,  "  What  profit  is  it  that 
we  have  prayed  to  him  or  kept  his  ordinances  ■?"  go  heart- 
lessly into  the  Divine  presence  1  give  way  to  a  cold,  dull 
spirit,  in  the  very  performance  of  the  duty  ;  and  never  look 
after  the  success  of  it  when  it  is  over  1  Such  had  as  good 
never  pray  at  all,  who  pray  only  to  keep  up  a  custom,  and 
to  make  a  show  ;  and  that  they  may  be  able  to  say  when 
all  is  over,  "  The  duty  is  done."  Let  not  such  think  they 
shall  receive  any  thing  at  the  hands  of  God  ;  such  espe- 
cially as  come  to  him  with  no  expectatit>n,  and  pray  to 
him  as  to  one  that  cannot  save. 

It  is  to  cast  infamy  upon  the  great  objfct  of  our  worship ; 
as  if  we  were  only  blessing  an  idol,  when  we  pray  to  the 
true,  living  God,  as  if  he  were  such  a  one  as  the  idols  of 
the  Gentiles  are  said  to  be,  that  have  eyes  but  .see  not, 
ears  but  hear  not,  and  can  neither  do  good  nor  hurt.  It  is 
no  wonder  if  such  praying  signify  nothing  ;  for  it  carries 
an  afliont  in  itself  Every  such  prayer  is  an  indignity, 
and  an  insolent  afl'ront  puf  upon  the  great  God  :  as  if  the 
injunction  of  this  duty  upon  the  children  of  men,  was 
either  unreasonable  and  to  no  purpose,  and  so  a  reflec- 
tion upon  the  wisdoipof  his  law,  who  has  commanded  us 
to  pray;  (inasmuch  as  that  is  always  unwisely  enjoined 
that  hath  no  end  :;  or,  as  if  there  were  no  power  rn  him  to 
accomplish  wha-'  we  come  to  him  about,  though  we  come 
according  to  lis  own  direction.  It  cannot,  I  say,  but  be 
an  affront  if  God,  either  way,  to  come  to  him  with  de- 
sponding hearts.  In  the  former  ease,  if  our  desires  lan- 
guish, wpare  worse  than  the  importunate  widow;  in  the 
latter  esse,  if  faith  languish,  we  make  God  worse  than  the 
unju&f  judge. 


SERMON  VIII.* 


— Hope  makelh  not  ashamed. — 

It  will  not  be  impertinent  or  unuseful  to  say  something, 
from  this  Scripture,  concerning  this  property  of  the  Chris- 
tian's hope;  namely,  that  it  maketh  not  ashamed.  But 
let  us,  first,  briefly  consider  the  scope  and  series  of  the  apos- 
tle's discourse  here,  and  see  how  this  passage  depends  and 
is  introduced. 

We  have  here,  after  a  long  discourse  touching  our  justi- 
fication by  faith  in  God,  through  our  Lord  Jesus  Christ, 
some  account  of  the  pripileges  of  a  justified  state  in  the  be- 
ginningof  thischapter.  As,  first,  peace  with  God.  "Being 
justified  by  faith,  we  have  peace  with  God,  though  our  Lord 
Jesus  Christ,"  ver.  1.  And  secondly,  free  access  unto  God, 
and  the  libertyof  his  presence.  "  By  whom  also  we  have 
access  by  faith  into  this  grace  wherein  we  stand,  and  re- 
joice in  hope  of  the  glory  of  God,"  ver.  2.  In  which  words 
we  have  also  the  patient,  joyful  expectation  of  the  glorious 
state,  that  was  designed  for  the  people  of  God  hereafter. 
And  finally,  cheerfulness  in  a  present  afflicted  condition, 
is  represented  by  the  apostle  as  another  privilege.  And 
not  only  so,  but  we  glory  in  tribulation  also,  ver.  3.  It 
was  no  such  strange  thing,  that  they  should  be  found  ex- 
ulting in  the  expectation  of  so  glorious  a  state,  as  that 
which  Christians  look  for  hereafter  ;  but  we  have  this  also 
to  say  (.saith  the  apostle)  concerning  our  ca.se,  that  we  can 


73S 


THE  INFLUENCE  OF  HOPE. 


StRM.  VIII, 


glory  in  tribulalion  too,  and  triumph  over  all  the  difficul- 
ties that  accompany  an  afflicted  condition.  And  of  this, 
as  having  something  of  a  paradox  in  it,  and  appearing 
more  strange,  he  giveth  the  particular  grounds  and  rea- 
sons.   As, 

1.  The  knowledgeof  this  truth,  that  tribulations  worketh 
patiei;ce,  ver.  3.  We  are,  as  if  he  had  said,  well  pleased, 
yea,  and  do  even  glory  in  our  present  afflicted  condition 
upon  this  ground,  ihat  we  know,  by  this  means,  that  pa- 
tience will  be  wrought  out.  We  look  upon  it  as  a  thing 
of  very  high  value,  that  the  mere  hope  of  so  much  gain 
should  make  persons  glory  in  such  tribulations,  which 
seemingly  call  for  other  affections.  Tribulation  is  not  a 
pleasant  thing  to  be  glorified  in  of  itself;  why  then,  or  upon 
what  account,  is  it  to  be  gloried  in  1  Why,  upon  this  ac- 
count, as  that  out  of  it  the  gain  of  patience  shall  accrue, 
and  result  to  us.  By  this  we  shall  have  our  spirits  com- 
posed to  a  peaceful  acquiescence  in  the  Divine  will,  and 
the  waywardness  of  our  own  wills  shall  be  subdued  and 
brought  down.  There  is  a  future  heaven  to  be  enjoyed,  a 
glorious  heaven  ;  and  we  rejoice  in  the  hope  of  the  glory 
of  that  state:  yea,  and  there  is  a  present  heaven  too  in- 
volved, and  wrapt  up  in  patience.  When  once  the  heart 
comes  lo  be  resizned,  and  rest  quietly  and  peacefully  in 
the  Divine  will,  this  is  a  present  heaven  ;  and  bears  a  great 
resemblance  to  that  which  is  future,  and  expected. 

•3.  The  apostle  add;  that  of  this  patience  there  will  be 
a  further  gain,  to  wit,  of  experience,  ver.  4.  As  patience 
comes  to  be  more  and  more  exercised,  experience  will 
grow.     And, 

3.  Of  that  experience  shall  spring  hope,  (ver.  4.)  that 
shall  reach  and  touch  the  other  heaven ;  hope,  as  he  had 
said  before,  of  the  glory  of  God :  (ver.  2.)  even  such 
hope  as  will  not  make  ashamed  ;  tnd  that  for  this  reason, 
becau.se  (saith  he)  the  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost  which  is  given  unto  us,  ver.  5. 
While  we  find,  by  the  Holy  Ghost  tha;  is  given  to  us,  an 
effusion  of  the  Divine  love  into  our  souk  ;  while  we  find 
this  love  shed  abroad  in  our  hearts,  and  <hen  testifying 
itself,  as  if  there  was  an  immediate  assurance  of  heaven  ; 
this  puts  us  out  of  all  doubt  that  God  will  ntyer  let  our 
hope  be  disappointed  nor  end  in  shame. 

This  is  the  order  and  contexture  of  the  preceding  dis- 
courses. And  as  to  this  passage  that  we  have  chosen  to 
insist  upon,  we  need  not  go  about  to  vary  the  words,  which 
you  see  are  short  and  plain ;  "  Hope  maketh  not  ashamei ;" 
"only  it  is  needful  to  inquire,  I 

I.  Of  what  this  is  spoken.    And  then  consider,  | 

II.  This  particular  property  of  it. 
I.  Let  us  inquire  of  what  this  is  spoken,  or  what  it  is 

that  doth  not  make  ashamed.  It  is  here  indefinitely  said 
to  be  hope.  But  though  it  is  so  generally  expressed,  yet, 
it  is  plain,  it  is  not  meant  of  all  hope.  The  circumstances 
of  the  text  are  sufficiently  limiting,  and  teach  us  of  what 
hope  this  is  to  be  principally  understood.  It  is  hope  of 
the  glory  of  God ;  it  is  hope  that  groweih  out  of  expe- 
rience ;  it  is  hope  that  is  maintained  by  the  love  of  God, 
shed  abroad  in  the  .soul,  through  the  Holy  Ghost  given  to 
it.  It  is  in  short  then  undoubtedly  the  Christian  hope 
that  is  here  meant ;  and  whereof  we  find  this  is  expressed, 
that  it  maketh  not  ashamed. 

If  you  would  have  a  more  distinct  account  of  this  hope 
take  it  thus:  It  is  that  sanctified  affection  of  a  renewed 
soul,  by  which  it  is  carried  continually  to  expect  what  God 
hath  promised,  concerning  its  own  welfare  and  blessed- 
ness here,  and  especially  hereafter ;  notwithstanding  what- 
ever difficulties  do  occur  in  the  pursuit  and  expectation  of 
those  things  hoped  for.  And  if  you  would  k-now  what  it 
superadds  to  common  hope,  or  what  there  is  in  this  Chris- 
tian hope  of  a  distinguishing,  peculiar  nature ;  it  super- 
adds, 

1.  Sanctity.  A  true  Christian  hope,  is  a  pure  and  holy 
hope.  It  engages  them  that  have  it,  to  purify  themselves 
even  as  Grod  is  pure,  1  John  iii.  3.  And  again  it  super- 
adds, 

2.  Solidity.  That  which  a  Christian  hopes  for,  is  some 
solid  substantial  good  thing.  He  hopes  not  for  shadows 
and  lying  vanities.  They  who  lived  in  the  exercise  of  this 
hope,  to  whom  the  author  of  the  epistle  to  the  Hebrews 
speaks,  had  before  them  the  prospect  of  a  better  and  en- 


during substance  in  heaven  ;  (Heb.  x.  34.)  a  substance  tha! 
would  never  fail  their  hope.  There  is  a  kind  of  hope  that, 
runs  all  in  the  chase  of  trifles,  for  the  most  part.  Men 
hope  for  things,  which  they  cannot  have  ;  and  if  they  had, 
were  to  very  little  purpose.    It  superadds, 

3.  Certainty.  Men  that  hope  at  the  common  rate,  do 
but  hope  conjeclurally  ;  and  therefore  their  hope  often 
maketh  ashamed.  Even  at  present  they  frequently  outlive 
their  hopes,  they  being  pitched  mostly  upon  things  that 
are  temporary.  They  hope  for  that  which  is  swept  away 
like  a  spider's  web.  It  is  a  most  vanishing,  uncertain 
hope.  But  if  they  should  cast  their  eyes  on  futurity,  that 
future  happy  state  of  things  beyond  time,  they  have  no 
real  ground  to  entertain  any  hope  of  it ;  or  if  their  hope 
relate  to  present  things,  it  is  merely  conjectural,  and  self- 
founded.  God  hath  given  them  no  ground  for  this  hope. 
He  hath  not  promised  them,  that  they  shall  be  rich  f  live 
a  long  life,  and  spend  all  their  days  in  prosperity  here. 
There  is  that  strange  kind  of  monstrousness  in  the  common 
hope  of  men  ;  that  whereas  a  Christian  hopes,  because 
God  in  his  word  hath  promised,  who  cannot  lie;  they 
hope,  even  with  reference  to  these  their  greatest  concern- 
ments, because  they  think  he  will  lie.  Forif  they  believed 
that  he  would  not  lie,  but  that  all  was  true  that  he  had 
promised  and  spoken,  they  would  be  in  despair ;  they 
would  with  respect  to  these  concerns,  have  no  hope  at  all, 
but  the  horror  of  despair.     Besides, 

4.  Which  is  another  distinguishing  circumstance  of  the 
Christian's  hope,  every  such  person  hath  a  community  be- 
longing to  it.  The  Christian  hope  is  common  to  them  thai 
are  Christians,  in  which  they  all  unite  and  meet :  whereas 
in  reference  to  the  hope  of  other  men,  there  is  no  such  thing 
as  a  centre  in  which  their  hopes  may  unite  and  meet ;  and 
so  they  lie  scattered,  according  as  their  own  inclinations 
and  appetites  carry  them.  Falsify  is  various,  and  manifold; 
truth  can  be  but  one.  And  therefore  says  the  apostle, 
concerning  the  hope  of  Christians,  "  There  is  one  body, 
and  one  Spirit,  even  as  ye  are  called  in  one  hope  of  your 
calling,"  Eph.  iv.  4.  All  the  hearts  of  Christians  do  run 
into  one  hope;  they  meet  in  one  and  the  same  hope,  the 
ground  of  which  is  that  they  are  called  to  one  and  the 
same  state;  and  this  call  will  warrant  their  hope,  and 
justify  It.  "Why  should  not  I  hope  to  reach  the  state  to 
which  I  am  called  1  and  why  should  not  I  attend  lo  the 
affairs  relating  to  that  state  1  May  not  a  man  be  warranted 
in  things  relating  to  his  calling  1  This  is  my  calling,  (saith 
the  Christian,)  and  I  hope  for  and  expect  success."  He 
can  answer  it  to  all  the  world,  be  the  things  never  so  great 
and  high  of  which  he  is  in  expectation.  They  are  very 
gi-eat  things  we  hope  for,  but  however  to  such  things  we 
art  called,  God  hath  called  us  to  his  eternal  kingdom  and 
glor;  by  Christ  Jesus,  1  Thess.  ii.  12.  1  Pet.  v.  10.  This 
calling  is  not  peculiar,  or  particular  to  persons  severally  ; 
but  the  same  unto  all  that  are  called,  whose  hope  is  one. 
There  is  a  commuoity,  whose  hearts,  as  they  run  one  way 
in  desire,  so  do  their  hope  and  expectation  ;  and  their  faith 
too  being  ote  common  principle  among  them,  they  mu,st 
needs  have  one  common  hope  of  the  glory  of  God.  Now 
concerning  thir.  hope  whioh  is  proper  to  the  Christian  com- 
munity it  IS  sai6  that  it  maketh  not  ashamed;  which  we 
are  now  to  speak  to  in  the 

II.  Place.  And  as  to  this  property  of  the  Christian 
hope,  which  we  now  proceed  to  consider,  we  have  only 
two  things  to  do: 

1.  To  open  the  import  of  it ;  and, 

2.  To  demonstrate  the  truth  of  the  assertion;  or  to  show 
how  necessarily  this  property  doth  agree  to  the  Christiao 
hope,  namely,  that  it  maketh  not  ashamed. 

1 .  We  are  to  open  the  import  of  this  property  of  the  hope 
of  Christians,  which  maketh  not  ashamed.  Not  making 
ashamed  is  a  negative  expres.sion,  denoting  that  those  who 
admit  or  gi  ve  place  to  this  hope,  and  in  whose  hearts  it  lives, 
and  is  fixed,  are  not  liable  to  le  made  ashamed  on  thii; 
account.  Now  to  make  out  this,  there  must  be  a 
concurrence  of  several  things,  which  we  must  understand 
to  be  denied  by  this  same  negation  ;  or  that  do  not 
belong  to  the  hope  of  Christians.     As, 

(1.)  Shame,  as  it  refers  to  foregoing  hope,  implies 
disappointment.  There  may  be  shame  upon  many  other 
accounts,  but  as  it  refers  to  hope,  it  implies  a  disappoint- 


Serm.  VIII. 


THE  INFLUENCE  OF  HOPE. 


•720 


meat.  They  were  confounded  (ias  the  expression  is  in 
Job)  because  they  had  hoped  ;  they  came  thither  and  were 
ashamed,  Job  vi.  20.  Job  is  speaking  there  allusively  to  a 
troop  of  travellers,  or  merchant  men,  passing  through 
desolate  countries,  aad  expectingrclief  of  which  they  fail, 
and  meet  not  with.  They  were  ashamed  because  of  their 
hope;  that  is,  because  they  had  hoped,  and  were  disap- 
pointed ;  they  met  not  with  what  they  hoped  for. 

{•i.)  It  supposes  hereupon  disgr.ace  and  reproach.  For 
shame  is  properly  the  resentment  of  any  thing  under  the 
notion  of  its  being  ignominious,  or  that  carries  matter  of 
reproach  in  it  to  us.  We  find  therefore  these  in  conjunc- 
tion sometimes  in  Scripture  ;  to  wit,  reproach,  shame,  and 
dishonour,  Psal.  Ixix.  19.  and  elsewhere.  Now  in  this 
present  case ;  to  have  hoped,  so  as  to  suffer  disappointment, 
is  an  argument  of  weakness,  and  so  is  apt  to  spread  a  shame 
over  a  man's  face,  and  even  to  clothe  him  with  confusion. 
A  man  reckons  it  a  reproachful  thing  to  him  to  have  be- 
trayed his  impotence,  want  of  foresight,  an  aptness  to  he 
gulled  and  imposed  upon  in  this  respect ;  and  veiy  shame- 
ful that  he  should  hope  with  no  more  security.  When  a 
person  has  cause,  and  apprehends  that  others  have  also  of 
censuring  him,  concerning  the  hope  that  he  had,  there  it 
is  that  shame  takes  place.  But  this  we  must  understand 
to  be  denied  here.  This  hope,  which  the  apostle  speaks  of, 
shall  never  meet  with  a  disappointment ;  and  consequently 
no  reproach,  nor  disgrace,  shall  attend  the  hoper.  He 
shall  never  have  cau.se  to  call  himself  fool,  because  of  his 
hope  ;  nor  shall  any  one  else  have  cause  or  ground  to  call 
him  so  for  ever. 

(.3.)  Shame  doth  also  imply  our  own  reflection  upon  that 
reproach;  or  else  there  is  no  actual  occasion  of  shame,  if 
we  do  not  consider  in  our  minds,  or  view  the  reproachful 
thing  we  are  to  take  shame  for.  Therefore  when  the 
matter  is  such  as  only  in  vulgar  estimate  is  shameful,  but 
is  not  so  indeed  ;  to  fortify  oneself  against  shame  in  that 
case,  is  to  overlook  it,  or  look  another  way.  So  it  is  said 
of  our  Lord  Jesus  Christ,  that  he  "  endured  the  cross, 
despising  the  shame,"  Heb.  xii.  2.  Because  it  wa-s  to  him 
no  shame,  he  overlooked  it,  and  looked  upon  it  with  con- 
tempt. "This  will  be  counted  a  shameful  thing,  but  I 
mind  it  not."  He  looked  another  way,  having  his  eye  set 
upon  glory.  If  any  thing  be  really  matter  of  shame,  it  is 
by  reflecting  on  it  "that  shame  ensues.  But  this  is  denied 
here.  In  this  case  there  shall  be  no  occasion  to  pore  and 
look  on,  so  as  that  from  thence  matter  of  reproach  may 
accrue  to  you  that  have  hoped  for  the  glory  of  God.  Let 
not  your  hearts  misgive  )'ou ;  you  shall  hare  no  uncomfort- 
able reflection  for  what  you  have  done  in  this  matter.  As 
there  shall  be  no  reproach,  so  you  shall  imaginenone.  And, 

(4.)  Shame  includes  in  it  a  heart-dejecting  resentinent 
hereupon.  That  is,  a  resentment  seizes  the  heart  r.pon 
this  reflection,  and  sinks  into  the  soul,  so  as  to  depress  it, 
and  bring  it  low.  Shaiae  is  grief;  only  distinguished  from 
other  grief  by  this  particular  distinction  in  the  object,  that 
it  is  grief  for  a  thing  under  the  notion  of  its  being  un- 
comely and  ignominious.  But  that  is  denied  here.  Hope 
maketh  not  ashamed.  You  shall  never  grieve  for  this  hope. 
You  shall  never  suffer  heart-displeasure  on  this  account. 
Your  hope  shall  never  leave  your  heart  to  sink,  because 
it  fails  and  comes  to  nothing. 

This  now  is  the  negative  import  of  this  property  of  the 
Christian  hope;  it  maketh  not  ashamed.  But  then  there 
is  somewhat  positive  implied  under  this  too.  We  may 
fitly  understand  a  meiosis,  as  they  call  the  figure,  in  this 
expression;  that  is,  when  less  is  said  than  is  intended  or 
meant.  Your  hope.  Christians,  shall  not  make  you 
ashamed  ;  no,  it  shall  make  vou  exult ;  it  shall  make  you 
triumph  and  glory;  it  shall  raise  and  heighten  your 
spirits  ;  so  far  shall  it  be  from  occasioning  in  you  a  sinking 
or  dejection  of  soul.  This  is  very  common,' in  Scripture, 
for  negative  expressions  to  be  put  with  an  accent,  to  signify 
some  very  great  positive  thing.  Thus  it  is  .said  of  the 
Messiah,  that  "he  shall  not  break  the  bruised  reed,  nor 
quench  the  smoking  flax  ;"  (Isa.  xlii.  3.)  that  is,  he  shall 
cherish  and  support  it.  Again,  "  his  commandments  are 
not  grievous,"  1  John  v.  3.  Here  also  a  great  deal  less  is 
said  than  meant ;  for  they  are  glorious,  consolatory,  and 
refreshing.  "  Her  ways  are  ways  of  plea.santness,  and  all 
her  paths  are  paths  of  peace,"  Prov.  iii.  17.    This  then 


must  be  understood  to  be  the  property  of  the  Christian's 
hope,  that  it  is  so  far  from  making  him  ashamed  or  ex- 
posing him  to  ignominy,  that  it  ennobles  his  spirit ;  and 
this  it  does  according  to  the  nature  and  degree  of  the  thing 
hoped  for. 

it  is  obvious  to  obstrve  how  the  hopes  of  persons,  by  de- 
grees, greaten  their  spirits  from  their  childhood.  There 
IS  in  some  an  aptness  to  mind  greater  things,  and  to  live 
at  a  greater  rate  than  others.  And  this  we  call  generosity, 
it  being  not  a  name  from  the  descent,  but  from  the  temper 
of  the  mind.  It  not  only  shows  itself  by  men's  being  de- 
.scended  from  noble  and  generous  parents  and  ancestors, 
(though  there  may  be  something  in  that  loo,)  but  when  such 
persons  as  are  born  to  greater  things  come  to  understand 
their  capacity,  and  what  they  are  born  to,  their  hopes  do 
heighten  or  raise  their  spirits,  and  lift  them  up  above  the 
common  pitch.  So  that  the  proper  spirit  of  a  nobleman, 
a  prince,  or  a  king,  is  greater  than  that  of  a  common  and 
inferior  man.  And  the  reason  is,  because  as  he  comes  to 
understand  his  quality,  his  spirit  grows  with  his  hopes  of 
what  he  shall  come  to;  his  very  hopes  greaten  his  spirit, 
ennoble  and  raise  him,  and  make  him  think  of  living  like 
one  that  expects  to  be  in  such  a  state,  as  that  to  which  he 
is  born.  'Therefore  if  a  prince  should  be  reduced  in  his 
infancy  to  that  condition  as  to  be  brought  up  in  a  beggar's 
shed,  and  understand  nothing  of  his  birth  ;  it  is  likely  he 
would  mind  such  things,  as  children  of  peasants  use  to  do; 
but  if  he  afterward  come  to  understand  the  truth  of  his 
own  original  and  descent,  and  what  he  was  really  born  to  ; 
and  withal  what  his  capacity  is,  and  the  ground  of  his 
hope  that  he  shall  one  day  inherit  such  and  such  grandeur 
and  honours;  with  this  hope  his  spirit  will  swell,  and  rise, 
and  greaten. 

And  such  is  the  property  of  the  Christian's  hope.  It 
not  only  makes  him  not  ashamed ;  but  it  heightens,  en- 
larges, and  greatens  the  Christian's  spirit,  so  as  to  make 
him  aspire  high,  and  to  look  for  great  things.  Hence  it  is 
given  as  the  description  of  them,  to  whom  God  will  give 
eternal  life,  on  that  day  when  he  shall  give  to  every  one 
according  to  their  deeds;  ihattheyare  such  as,  "bypalient 
continuance  in  well-doing,  seek  for  honour,  glory,  and  im- 
mortality," Rom.  ii.  6,  7.  To  these  he  will  give  eternal 
life ;  but  to  those  that  are  contentious,  against  the  plain 
truth  of  the  Gospel  which  should  rule  and  govern  them, 
will  he  give  "  tribulation  and  anguish,  indignation  and 
wrath."  The  former  sort  who  shall  have  eternal  life  for 
their  portion,  are  such,  whose  minds,  hearts,  and  hopes,  are 
carried  after  great  things  ;  who  seek  for  honour,  glory,  and 
immortality ;  who  disdain  and  scorn  this  earth,  and  all 
.sublunary  things,  and  can  say,  "  Non  edmorUilc  qiiod  opto  ; 
I  have  something  above,  better  than,  and  beyond,  all  that 
this  earth  can  aflbrd." 

In  a  word,  a  true  Christian  is  one  that  seeks  that  better, 
even  the  heavenly,  counliy,  (Heb.  xi.  lt;.)so  as  nottostoop 
lo  this  world  though  there  were  never  such  opportunity 
for  gaining  it:  he  would  not  go  back,  thoush  he  had  the 
opportunity  of  going  into  Egypt.  And  all  this  is  by  reason 
of  the  hope  of  coining  to  a  better  country.  The  Christian 
would  not  go  back  into  the  world,  being  called  out  of  it; 
though  he  should  have  opportunities  for  it  as  good  as  other 
men:  no,  because  he  is  seeking  a  better  country;  where- 
fore God  is  not  ashamed  to  be  called  his  God.  "  Such  are 
of  a  great,  a  noble,  and  generous  spirit,  like  my  children  ;" 
saithGod.  "  Such  are  in  some  measure  worthy  of  me. 
Thev  discover  something  of  an  excellent  spirit,  heightened 
proporlionably  to  those  great  hopes  which  I  have  set  before 
them."    And  now, 

2.  We  proceed  to  demonstrate  this  to  he  the  true  pro- 
perty of  this  same  subject ;  which  will  be  soon  done,  though 
we  have  but  little  time,  if  we  do  but  consider  these  things 
about  this  hope. 

(1.)  Consider  the  Parent  and  Author  of  it.  It  is  a  di- 
vine thing,  it  is  part  of  the  new  creature,  it  owes  its  rise 
immediatelv  to  the  Holy  Gho.st ;  as  the  apo.stle  intimates, 
when  he  says,  "Now  the  God  of  hope  fill  you  with  all 
joy  and  peace  in  believing,  that  ye  mav  abound  in  hope, 
through  the  power  of  the  Holy  Ghost,"  Rom.  xv.  13.  Far 
be  it  from  us  to  think,  that  God  should  beget  a  hope  in  his, 
that  should  end  in  disappointment  and  shame! 

(9.)  Consider  the  object  of  this  hope.   Christians  do  not 


730 


THE  INFLUENCE  OF  HOPE. 


Seem.  VIII. 


hope  for  creeping  shadows;  they  have  no  reason  to  be 
ashamed  of  such  great  things  as  tliey  hope  for.  They  hope 
for  the  glory  of  God,  for  a  kingdom  that  shall  not  be 
shaken,  for  the  unseen  things  of  the  other  world.  Their 
hope  eutereth  into  that  within  the  veil,  whither  the  tore- 
runner  is  for  us  entered,  even  Jesus,  Heb.  vi.  19,  "20.  A 
man  that  hath  only  pitched  his  hopes  upon  mean,  base, 
low  things,  hath  cause  to  be  ashamed  that  he  was  such  a 
fool  to  hope  so  ;  but  the  Christian's  hope  will  never  make 
him  ashamed. 

(3.)  Consider  the  ground  of  their  hope.  They  hope  in 
God  upon  the  encoui'agement  of  his  truth  and  promise. 
Uphold  me  according  to  thy  word,  that  I  may  live ;  and 
let  me  not  be  ashamed  of  my  hope,  saith  the  Psalmist, 
Psal.  cxix.  llfi.  Thy  word  is  that  which  I  ground  my 
hopes  upon;  shall  1  be  ashamed"!  I  hope  in  thee,  thy 
truth,  thy  power  and  goodness;  let  me  nut  be  ashamed. 
That  prayer  is  as  much  as  a  promise,  that  he  should  not  be 
ashamed.  Prayer  by  divine  inspiration  is  as  good  as  a 
promise.  The  prayer  is.  Let  none  that  wait  on  thee  be 
ashamed,  Psal.  x.w.  3.  The  promise  is  expressly,  They 
shall  not  be  ashamed  that  wait  for  me,  Isa.  xlix.  23.  It  is 
true,  indeed,  if  there  were  not  a  proportionable  ground  for 
one's  hope,  a  man  might  be  ashamed  of  his  hope  ;  as  well 
because  it  is  too  big,  as  because  it  is  too  little.  But  if 
there  be  a  real  ground  for  it,  a  word  of  promise  from  that 
God  who  cannot  lie  ;  then  there  is  no  cause  to  suspect  the 
matter.  There  is  no  reason  why  any  should  be  ashamed, 
let  his  hope  be  never  so  high,  when  he  hopes  only  for 
what  God  has  promised. 

Now  to  make  .some  brief  use  of  what  has  been  said ; 

I.  See  the  highly  privileged  state  of  Christians;  though 
in  this  present  condition  of  little  and  low  enjoyments,  yet 
their  case  is  so  good  as  that  they  shall  not  be  ashamed. 
They  shall  have  heightened  spirits,  their  minds  shall  be 
greatened  by  their  hopes,  even  while  it  is  little  that  they 
can  enjoy  in  one  kind  or  another. 

II.  Hence  consider  and  contemplate  the  different  state 
of  other  men.  It  is  not  said,  concerning  their  hope,  it  shall 
never  make  them  ashamed.  There  is  nobody  that  war- 
rants their  hope  to  them.  The  Christian's  hope  hath  a 
very  good  warrant.  I  warrant  you  for  your  hope,  that  it 
shall  never  make  you  ashamed ;  but  what  have  other  men 
to  warrant  their  hope  1  they  have  no  one  that  undertakes 
to  guarantee  it,  and  therefore  they  are  left  liable  to  a  shame- 
ful disappointment,  and  bitter  disgrace  upon  that  account. 
Yea,  they  are  not  only  liable  thereunto,  but  it  is  a  sure  and 
certain  matter  that  it  will  end  so;  for  their  hope  shall  be 
as  the  giving  up  the  ghost,"  Job  xi.  20.  We  commonly 
say,  "  As  long  as  there  is  life  there  is  hope  :"  but  their  hope 
comes  at  length  to  the  giving  up  the  ghost,  and  then  the 
man  is  gone.  A  wicked  man's  hope  quite  vanishes  away; 
it  does  not  remain  weak,  and  feeble,  and  infirm  only,  but 
it  is  absolutely  gone,  and  become  nothing  at  all;  as  we 
have  no  hope  at  all  concerning  a  person,  when  he  hath 
once  given  up  the  ghost.  Let  the  object  of  their  hope  be 
what  it  will,  either  such  do  hope  for  vain  things,  which 
are  gone  when  they  expire  ;  or  if  their  hope  lies  towards 
better  things,  it  is  a  vain  hope.  If  they  hope  not  for  vain 
things,  yet  they  hope  for  these  better  things  vainly,  having 
no  ground  nor  reason  for  their  hope  ;  and  so  still  it  perishes, 
and,  as  the  giving  up  the  ghost,  comes  to  nothing.  Or  it 
makes  them  ashamed,  and  despised  ;  sinks  them  into  hor- 
ror, amazement,  and  consternation,  and  so  much  the  more, 
by  how  much  the  stronger  was  their  hope.  Such  a  disap- 
pointment is  a  most  confounding  thing;  when  a  person 
expects  it  should  go  well  with  him,  yet  he  perishes,  and  all 
his  hope  turns  on  a  sudden  into  horror  I 

III.  We  learn  hence  also,  that  hope  must  needs  be  a 
very  great  thing  in  the  life  of  a  Christian  ;  and  a  most  in- 
timate, essential  part  of  his  Christianity.  It  is  that  which 
holds  his  soul  in  life.  This  property  of  hope,  that  it  maketh 
not  ashamed,  as  was  said  before,  is  not  to  be  understood 
as  merely  negative  ;  it  is  that  which  establishes  the  heart; 
invigorates,  and  gives  life  to  soul.  Indeed  you  would 
make  a  poor  thing  of  Christianity,  if  you  abstract  and  se- 
parate this  hope  from  it.  "  If  in  this  life  only  (says  St. 
Paul)  we  have  hope  in  Christ,  we  are  of  all  men  most 
miserable,"  1  Cor.  xv.  li).  The  most  peculiar  and  dis- 
tinguishing things  in  the  hope  of  a  Christian,  obiectivelv 


taken,  are  things  beyond  time.  But  if  all  we  were  to  get 
by  Chri.st,  were  to  be  compassed  within  time,  then  we  were 
very  miserable  creatures  indeed ;  we  should  make  a  bad 
bargain  of  it,  if  we  had  no  more  by  Christ  than  what  time 
can  hold,  and  deal  very  poorly  by  ourselves. 

A  Christian  lives  by  hope  all  along,  from  iirst  to  last. 
He  is  born  to  hope,  begotten  to  a  lively  hope,  (1  Pet.  i,  3,) 
is  saved  by  it ;  (Rom,  viii,  24.)  as  if  it  had  been  said,  he 
were  lost  if  it  were  not  for  this  hope.  This  then  is  the 
great,  the  momentous  thing  in  the  life  of  a  Christian  ;  for 
if  it  were  not  for  this,  we  should  sink  and  perish.  So  that 
if  I  am  a  Christian  indeed,  if  I  am  a  new  creature,  1  must 
live  by  hope  all  my  days.  And  that  I  may  shut  up  all,  I 
shall  only  leave  with  you  a  word  or  two  of  counsel,  and 
caution, 

1,  Of  counsel.  Labour  to  establish  in  your  hearts  this 
hope,  and  maintain  it ;  and  live  by,  and  upon  it.  But  I 
cannot  enlarge  upon  this.    And  then, 

2.  By  way  of  caution,  I  add;  be  sure  that  your  hope 
be  the  truly  Chri-stian  hope  only ;  that  hope,  whereunio  you 
can  entitle  the  Holy  Ghost  as  the  Author,  so  as  that  here- 
upon we  may  say,  we  are  begotten  by  him  to  that  hope. 
And  also  see  to  it,  that  it  be  just  commensurate  with 
Scripture  grounds.  That  is  genuine  Christian  hope,  that 
measures  with  the  Scripture,  and  the  word  of  promise. 
"  Remember  (says  David)  thy  word  unto  thy  servant,  upon 
which  thou  hast  caused  me  to  hope,"  Ps,  cxix,  49,  Then 
you  will  hope  for  nothing,  but  what  God  has  promised; 
and  in  the  way,  and  according  to  the  tenor,  of  his  pro- 
mise. And  you  need  to  hope  for  no  more,  for  he  hath 
promised  to  give  grace  and  glory,  and  to  withhold  no  good 
thing  from  them  that  love  him,  Ps,  Ixxxiv.  11,  And  what 
would  you  have  more  1  what  need  your  hope  to  range  be- 
yond that,  or  without  the  compass  of  this  promise  1  But 
then  it  must  be  according  to  the  tenor  of  his  promise  ;  for 
if  you  hope  absolutely  for  that  which  is  a  matter  only  of  a 
limited  promise,  then  your  hope  would  be  beside  its  ground, 
and  so  be  liable  to  disappointment. 

And  you  must  know  there  are  things  which  lie  within 
the  promise,  that  cannot  be  the  matter  of  an  absolute  hope  ; 
because  God's  promise,  concerning  them,  is  not  absolute. 
As  to  temporal  good  things  ;  outward  pro.sperity  to  our- 
selves, or  the  church  of  God  in  common;  there  is  no  ab- 
solute promise  of  these;  therefore  if  we  hope  for  them 
absolutely,  we  deceive  ourselves,  and  it  is  our  own  fault  if 
we  be  made  ashamed.  Who  bid  us  hope  so  1  who  bid  ns 
let  our  hopes  run  that  way,  otherwi.se  than  as  God  com- 
mands, or  beyond  what  he  has  promised"!  We  may  hope 
absolutely  for  things,  that  are  of  an  immutable  goodness; 
but  some  things  are  not  so,  and  are  only  to  be  estimated 
according  to  their  end.  Sometimes  they  will  serve  the 
end  that  God  designed  them  for,  and  sometimes  not;  and 
when  they  do  not,  they  are  not  good,  but  evil.  External 
prosperity  to  the  church  of  God,  or  ourselves,  will  not 
always  be  serviceable  to  the  end  for  which  it  is  designed 
by  God;  to  wit,  to  make  our  spirits  belter,  and  more  of 
the  temper  which  he  looks  for,  and  approves;  and  he 
alw.ays  knoweth  whether  it  will  be  best  for  that  end  or  no. 
Now  if  we  suppo.se  an  absolute  promise  for  any  variable 
good  things,  wliich  are  sometimes  good  and  oomelimesnot; 
then  take  the  time  when  they  are  not  good,  and  can  they 
be  the  mattei  of  a  promise"!  No,  sure;  the  promise  would 
in  that  case  be  turned  into  a  threatening. 

This  thensliows  the  reason,  why  it  is  altogether  impos- 
sible that  promi.ses,  concerning  external  good  things,  can 
ever  be  universal  and  absolute.  They  are  not  always  good, 
but  only  as  circumstances  are.  But  from  the  nature  of 
the  thing  promised  we  may  be  at  a  certainty  how  the  pro- 
mise is  to  be  understood  ;  that  is,  in  reference  to  the  Divine 
wisdom.  Such  things  a,?  do  appear  good  for  us,  to  that 
unerring  wisdom,  in  certain  circumstances,  shall  be  be- 
stowed upon  us ;  and  if  we  so  order  our  hopes,  they  will 
never  fail  us,  for  no  good  thing  will  God  withhold  from 
them  that  love  him.  But  when  there  is  a  doubt  in  the 
ca,se,  whether  it  be  good  or  no,  there  is  all  the  reason  in 
the  world  he  should  decide  the  doubt,  and  we  should  yield 
a  matter  of  dubious  consequence  to  him.  But  if  our 
hearts  be  so  set  upon  any  temporary  good  thing,  as  that 
such  savour  more  with  us,  than  those  things  which  run 
into  an -eternal  state;  this  we  ought  to  guard  ourselves 


Serm.  IX. 


CHRISTIANS  EXHORTED  NOT  TO  SLEEP,  AS  DO  OTHERS. 


731 


against.  As  suppose  it  .'ihouM  be  more  consolatory  to  me, 
to  be  assured  of  present  deliverauce  or  prosperity,  than  to 
be  told  of  being  at  the  resurrection  brought  within  the 
compass  of  his  sheep,  whatever  troubles  I  meet  with  here : 
this  is  certainly  a  great  distemper  of  soul,  that  I  cannot 
taste  the  best,  the  sweetest,  the  most  satisfymg,  and  fullest 
good,  more  than  present  ea,se  ;  but  that  any  thing  of  earth 
would  be  more  tasteful,  and  grateful.  And  this,  I  say,  we 
should  always  take  heed  of;  that  we  do  not  indulge  our- 
selves in  any  thing,  which  is  in  itself  of  so  very  dangerous 
and  dreadful  a  consequence. 


SERMON  IX." 


I  Thess.  V.  6. 
Therefore  Ut  us  not  sleep,  as  do  others — 

I  CAN  spend  no  time  in  giving  you  a  view  of  the  con- 
text, which  is  very  suitable  to  the  words  now  read.  They 
are  a  caution  against  security,  and  contain  in  them  these 
two  things.  To  wit,  in  the  first  place,  a  monitory  prohibi- 
tion of  it ;  "  Let  us  not  sleep."  And,  .secondly,  a  specifi- 
cation of  the  prohibited  evil;  "as  do  others:"  which 
words  plainly  intimate  that  others  sleeping  is  no  warrant 
(0  us  to  do  so.  Common  example  indeed  is  apt  to  have 
that  pernicious  influence  ;  but  we  are  taught  that  it  cannot 
justify  us  in  sleeping,  that  others  so  generally,  and  as  it 
were  industriously,  compose  themselves  to  it.  Moreover, 
these  words  signify,  that  others  sleeping  ought  the  more 
eifectually  to  warn  us  not  to  do  so.  Examples  that  carry 
much  of  terror  in  them  ought  to  strike  our  hearts  with 
dread,  and  to  possess  us  with  a  cautious  prudent  fear,  lest 
we  fall  into  the  same  dangerous  and  desperate  state.  It  is 
as  if  he  had  said ;  "  Come,  let  me  show  you  a  fearful 
sight.  Take  a  view  of  the  world,  ca.st  your  eyes  round 
about  on  every  side  ;  behold  the  generality  oi'  men  all 
asleep,  asleep  under  wrath,  careless  and  at  ease,  securely 
slumbering  while  their  judgment  lingerelh  not,  and  while 
their  destruction  doth  not  slumber :  be  warned  by  so 
dreadful  an  example,  not  to  do  as  they  do." 

The  words  do  not  need  much  of  literal  explication. 
Sleep  is  wont  to  be  variously  taken.  You  know  what  it 
means  in  the  proper  sense.  In  the  borrowed  sense  it 
sometimes  signifies,  natural  death ;  sometimes  a  quiet 
composure,  and  rest  of  the  spirit;  "I  will  both  lay  nje 
down  in  peace,  and  sleep  ;  for  the  Lord  only  maketh  me 
dwell  in  safety,"  Psal.  iv.  8.  cxxvii.  '2.  Aga'in,  that  is,  in 
a  moral  sense,  it  signifies  the  state  of  sin  :  "  Awake,  thou 
that  sleepest,  and  arise  from  the  dead ;  and  Christ  shall 
give  thee  light,"  Eph.  v.  14.  It  denotes  especially  the 
security  of  such  a  state,  with  reference  to  the  wrath  and 
judgment  of  God,  whether  temporal  or  eternal;  which 
sleep  is  always  sinfttl,  and  in  some  cases  penal  too  in 
some  degree;  for  we  read  of  a  pouring  forth  a  spirit  of 
slumber,  and  a  deep  sleep,  Isa  xxix.  10.  Rom.  xi.  8.  But 
we  must  know  that  the  word  KueEJiici^tr,  here  used  in  the 
text,  signifies  a  deeper  or  a  more  inten,se  sleep.  It  is  the 
word  that  is  used  by  the  Septuagint  to  signify  the  sleep  of 
death.  "  Many  that  sleep  in  the  dust  of  the  earth  shall 
awake,"  Dan.  xii.  2.  And  they  use  the  same  word  to 
express  that  fast  asleep  of  the  prophet  Jonah,  out  of  which 
all  the  storms  and  perils  of  the  sea  were  not  sufficient  to 
awaken  him.  As  for  the  words  us  and  others;  the  former 
plainly  means  true  sincere  Christians,  and  the  latter  the 
re.st  of  the  world:  the  refuse,  as  the  word  >oiVoi  emphati- 
cally signifies;  or  the  reprobate,  and  worst  of  men.  Two 
things  offer  theiuselves  to  us  from  the  words, — That  these 
others,  the  refuse,  who  are  the  most  of  men,  do  sleep  ;  and 
— that  God's  own  people  by  po  means  ought  to  do  so.  I 
shall  speak  to  these  two  things:  And, 

I.  Show  you,  that  these  others,  here  referred  to  by  the 
apostle,  do  sleep;  And, 

II.  Upon  what  accounts  it  so  very  ill  becomes  the 
people  of  God  to  do  so  too.  And  then,  I  shall  make  the 
■use  of  both  together. 

•  Pteaclied  at  Haberdashers'  Hall.  May  2iid,  1678. 


I.  I  am  to  show  that  the  others,  whom  the  text  means, 
do  sleep.  And  herein  I  must  premise  to  you,  belore  we 
come  to  evince  this  point,  that  by  sleeping  is  not  merely 
meant,  that  they  do  actually  for  the  present  sleep  only  ;  as 
if  the  apostle  supposed  them  to  be  but  in  some  present 
temporary  slumber:  but  we  are  to  understand  him  as 
speaking  of  them  as  habitual  sleepers;  or  that  tliey  are 
imder  such  a  sort  of  sleeping  disease,  as  is  resembled  by 
a  lethargy;  or  a  caros,  which  is  reckoned  a  more  intense 
degree  of  that  disease  ;  a  t'e(cnt«m,  or  dead  sleep.  How 
physicians  distinguish  these  things,  or  critics,  I  need  not 
.stay  to  tell  you.  But  the  thing  that  is  plainly  meant 
hereby,  is  to  represent  this  as  the  common  slate  of  the 
world,  that  it  is  an  habitual  drowsiness,  such  as  that  kinl 
of  disease  serves  to  resemble. 

Now  that  this  is  the  common  state  of  most  of  the  world 
we  may  evince  to  you  by  such  things,  as  are  usually  inci- 
dent to  sleep,  or  are  symptoms  of  a  sleepy,  sluggish  dis- 
position.   As, 

1.  Forgetfulness,  which  has  most  proper  reference  to 
things  past.  Sleepy  persons  are  very  oblivious.  So  is  the 
common  case  of  the  world.  Men  are  forgetful  of  things 
they  are  most  concerned  to  remember,  and  most  forgetful 
of  them.  They  have  generally  forgot  that  they  are  crea- 
tures; have  forgot  that  with  the  rest  of  men  they  are 
lapsed,  and  revolted  from  their  Creator,  and  become  sin- 
ners; forgot  that  they  sprung  from  an  apostate  race,  and 
that  they  were  children  of  wrath,  one  as  well  as  another. 
Thus  their  strange  forgetfulness  of  things,  which  one 
would  think  should  continually  urge  them,  shows  that  they 
are  continually  asleep. 

•3.  Insensibleness,  or  .stupidity,  which  halh  reference  to 
what  is  present.  Persons  that  are  in  a  more  intense  and 
deep  sleep,  you  cannot  make  them  feel  without  difficulty. 
Such  as  are  in  a  caros,  prick  them  and  they  do  not  feel. 
Sleep  is  a  binding  of  the  senses,  and  such  a  deep  sleep 
strongly  binds  them.  So  the  common  case  is  with  the 
world.  It  is  a  wonder  of  divine  power  if  at  any  time 
their  hearts  are  made  to  feel;  and  a  thing  to  be  recorded 
(as  you  find  it  is  in  the  Acts  of  the  Apostles,  ch.ap.  ii.  37.) 
if  any  are  ever  pricked  in  their  heart,  though  never  so 
pungent  things  are  spoken  to  them. 

3.  Security;  or  unapprehensiveness  of  any  future 
threatening  danger.  Why,  so  you  know  the  case  is  with 
per.sons  asleep.  Let  the  danger  be  never  so  near,  as  well 
as  dreadful ;  if  the  house  be  on  fire,  if  the  murderer  be  by 
the  bed-side,  if  the  sword  be  at  the  breast,  the  knife  at  the 
throat,  yet  they  are  void  of  all  fear.  And  do  not  we  know 
this  to  be  the  common  case  with  the  world  1  Destruction 
from  the  Almighty  is  no  terror  to  them.  They  rush  with 
all  violence  upon  every  danger,  as  a  horse  into  the  battle- 
or  are  like  persons  in  their  nocturnals ;  who,  if  not  hinder- 
ed, would  come  upon  rocks,  precipices,  or  rivers,  or  fall 
into  dangers  that  would  certainly  destroy  them.  Another 
thing  incident  to  sleep  is, 

4.  Misapprehension  of  all  things  past,  present,  or  to 
come.  For  you  know  in  sleep  persons  used  lo  dream,  and 
then  how  strangely  do  they  misapprehend  things!  their 
heads  are  full  of  false  images,  or  false  conceptions  of  those 
things  which  are  true.  The  case  is  so  with  the  world  loo 
in  their  sleep.  They  can  lell  how  to  dis-imagine  all  the 
greatest  realities,  and  turn  them  into  shadows.  God  and 
Christ,  heaven  and  hell,  and  the  eternal  judgment,  which 
mu.st  determine  them  to  the  one  or  the  other  of  these,  are 
all  fancies  with  them.  But  the  pomp  and  grandeur  of  this 
world  which  is  called  fancy  ;^  the  business  and  turmoils 
of  it,  which  are  all  walking  in  a  vain  show  ;  outward  pros- 
perity, which  is  but  as  a  dream  when  one  awakes  ;  these 
things  are  great  realities,  and  with  them  these  are  the  main 
things,  and  the  most  important.  Riches  and  poverty, 
prosperity  and  .adversity,  which  will  be  all  thought  fancies 
in  a  little  while,  are  great  things  with  these  men;  so  aptly 
do  thev  misapprehend  in  their  dreams! 

5.  There  is  also  (which  is  near  a-kin  to  the  last)  a  great 
unaptness  to  reflect  upon  anything  as  absurd,  though  never 
so  truly  so,  which  occurs  to  them  in  this  dreaming  sleepy 
state.  It  is  so  with  persons,  you  know,  in  dreams.  Let 
things  occur  to  them  never  so  absurd,  they  never  take  no- 


i  Agrippa  and  Berenice  c 


oAXjjj  ibnvTa<Tia\.  Acta  s 


732 


CHRISTIANS  EXHORTED  NOT  TO  SLEEP,  AS  DO  OTHERS. 


Serm.  IX. 


tice  of  the  absurdity.  Let  them  dream  themselves  to  be 
in  never  such  odd,  r ntic  postures,  all  is  well ;  they  find 
no  fault  with  .any  thing  they  do,  or  is  done  to  them,  while 
they  are  in  their  slumbers.  And  so  is  the  case  with  the 
■jorld  too.  The  most  absurd  things  imaginable,  are  no 
absurdities  to  them.  To  live  in  this  world  of  God's 
making,  while  he  feeds  them  with  breath  from  moment  to 
moment,  yet  as  "without  God  in  the  world;"  to  be  con- 
cerned a  great  deal  more  to  please  them.selves  than  him, 
as  if  his  favour  were  of  no  importance,  and  signified  no- 
thing; to  study  more  the  satislaction  of  their  flesh,  than 
the  saving  of  their  souls;  busying  themselves  all  their 
days  about  mere  trifles;  these,  1  say,  the  most  absurd 
things  that  ever  could  enter  into  any  human  imagination 
so  much  as  to  think  of,  are  yet  no  absurdities  to  them. 
They  find  no  fault  with  this;  think  all  is  well,  though  this 
be  their  continued  course,  which  plainly  shows  they  are 
asleep.  Those  things,  for  which  per.sons  when  awake  are 
ready  to  tear  their  flesh,  and  do  abhor  and  loath  themselves 
for,  they  indulge  themselves  in  even  for  a  life's  time  ma- 
king no  displeasing  reflections  upon  them  all  their  days ; 
never  at  least  till  they  awake,  which  shows  what  their  slate 
was  before. 

6.  It  is  especially  incident  to  a  deeper  .sleep  to  be 
awakened  with  very  great  difficulty.  "The  difficulty  of 
bringing  them  to  a  right  mind,  to  the  exercise  of  their  un- 
derstanding, and  to  apply  themselves  to  do  according  as  a 
rectified  untlerstanding  would  dictate,  shows  them  to  be 
very  much  under  the  power  of  sleep,  since  there  is  so  much 
ado  to  awaken  them.  And  yet  nothing  will  serve  some, 
who  are  called  upon  by  the  word  of  God  from  heaven, 
even  all  their  time,  and  yet  never  awake;  roasedby  strange 
thunders  of  Providence,  many  times,  yet  awake  not. 

7.  Slothfulness  is  manifestly  ascribed  to  such  a  sleepy 
distemper,  or  a  lisllessness  to  business.  So  it  is  with  the 
world  too.  That  which  is  the  proper  business  of  men,  in 
this  world  they  will  not  be  got  to  it ;  they  are  altogether 
indisposed  thereunto.  You  know  how  Solomon  repre- 
sents the  sluggard,  whose  hands  refuse  to  labour,  and  in- 
dulges himself  in  sleep  and  slumber,  Prov.  vi.  9,  10.  xxi. 
85.  xxiv.  30—34.     Again, 

8.  They  are  apt  to  show  great  displeasure  and  froward- 
Jiess  towards  those,  who  attempt  to  awaken  them.  So  it  is 
with  very  drowsy  persons,  who  soon  grow  peevish  and 
angry  if  you  offer  to  awaken  them.  'I'hey  are  ready  to 
quarrel  even  with  the  very  light  itself,  if  it  shine  in  their 
faces.  Thus  it  is  with  the  sleepy  world  too.  This  very 
light  itself  is  as  the  shadow  of  death,  and  whatsoever  it  is 
that  tends  to  awaken  them. 

9.  And  lastly,  there  is  a  constant  proneness.to  fall  asleep 
again,  if  at  any  time  they  are  startled  a  little.  Thus  it  is 
with  the  world.  You  niay  have  here  and  there  persons 
•who  are  joused  to  bestir  themselves  a  little,  but  presently 
they  drop  asleep  again.  They  can  hold  their  eyes  open 
but  a  little  while.  And  tj-ms  I  have  shown  what  is  the 
common  state  of  the  world,  these  "others-,"  they  are 
generallv  a.sleep.     I  now  come  to  show, 

II.  That  it  ill  becomes  those  who  are  God's  own  child- 
ren, that  is,  true  sincere  Christians,  to  sleep  as  do  others  ; 
namely,  the  refuse  of  the  world.  This  will  appear  upon  a 
threefold  account ;  it  holds  no  agreement,  either  with  their 
principles,  or  with  their  slate,  or  with  their  design  and  end. 

1.  It  is  very  unsuitable  to  their  principles  that  they 
should  sleep  as  do  others  ;  to  the  constituent  principles  of 
the  new  creature.     As  for  instance, 

(1.)  Light  is  a  main  ingredient  principle  in  that  holy 
frame  of  the  new  creation.  New  creatures  are  all  the 
children  of  God,  as  God  is  the  Father  of  lights.  They  are 
born  light,  of  light.  It  is  true,  light  signifies  holiness ; 
not  directly  and  formally,  but  consequentially,  as  being 
potently  influential  and  efficacious.  It  derives  or  makes 
an  impression  upon  the  heart  which  is  correspondent,  and 
agreeable  to  itself  The  apostle  tells  these  Thessalonians, 
that  they  are  the  children  of  the  light  and  of  the  day.  1 
Thess.  v.  5.  It  is  day  with  them.  .It  is  not  only  day  round 
about  them,  (so  it  is  wherever  the  Gospel  is  afforded  to 
men,)  but  God  hath  made  it  day  within ;  or  as  the  apostle 
expresses  it,  hath  shined  in  our  hearts,  2  Cor.  iv.  6.  A 
day-star  is  risen  there  ;  and  to  lie  sleeping  under  the  light 
of  such  a  day,  is  a  very  un.suilable  thing.     They  have  light 


whereby  to  discern,  both  the  mysteries  of  grace,  and  the 
methods  of  Providence;  and  very  unsuitable  it  is  in  both 
respects  that  they  should  sleep.     They  have  light  to  discera 
the  mysteries  of  grace  ;  those  strange  and  wonderful  things 
unfolded  in  the  Gospel  of  our  Lord  Jesus  Christ,  which 
should  always  hold  the  sool  in  an  admiring  posture,  for  it 
is  a  marvellous  light  they  are  brought  inlo,(l  Pet.  ii.  9.) or 
an  amazing  light,  as  the  word  signifies  [Bavnarov  (pun.)  And 
they  have  light  more  than  other  men  to  discern  the  methods 
of  Divine  Providence.    The  Lord's  voice  crieth  to  the  city, 
and  the  man  of  wi.sdom  shall  see  thy  name,  Micah  vi.  9. 
There  is  that  wisdom  which  isof  heavenly  descent,  wisdom 
from  above,  by  which  they  know   what   is  the  nature  of 
God,  and  what  are  the  waysof  God,  which  are  highly  con- 
formable to  his  nature,  in  his  government  of  the  word,    it 
is   not   likely  these  should  be  asleep,   when   comparing 
things  together;  especially  when  they  expect  God  will  be 
doing  some  strange  matter  in  the  earth  ;  though,  at  some 
times  the  appearances  thereof  are  greater  than  at  others, 
and  things  seem  near  even  at  the  door.     If  they  be  so,  they     -2 
who  have  not  internal  light  cannot  apprehend  it ;  but  those      .1 
who  have  enlightened  eyes  may,  especially  at  some  times,      1 
see  that  the  providence  of  God  is  bringing  it  to  pass.     It      I 
is  unreasonable  then  such  should  be  asleep,  who  are  not  in      ■ 
darkness,  lest  the  day  should  overtake  them  as  a  thief;  as      1 
the  expression  is  in  the  fifth  chapter  of  this  epistle  and  the 
fourth  verse.     And  again, 

(2.)  It  is  unsuitable  to  the  principle  of  life  and  power  in 
the  new  creature.  They  are  made  to  live  by  the  most 
agile  and  noble  kind  of  life  that  is  in  the  world,  and  to 
which  sleepiness  is  most  disagreeable.  They  are  made  to 
give  themselves  unto  God  ;  as  those  that  are  alive  unto 
him,  and  gotten  out  of  death,  wherein  they  were  sleeping 
before.  'They  are  to  reckon  themselves  indeed  dead  to  sin, 
but  alive  to  God  through  Jesus  Christ  our  Lord,  Rom.  vi. 
11.  I  might  also  mention  those  three  eminent  principles 
of  faith,  love,  and  hope,  all  directed  to  action ;  but  the  time 
will  not  permit. 

2.  For  sincere  Chrisli.ans  to  sleep  as  do  others  is  very 
unsuitable  to  their  state.  As  in  the  ninth  verse  of  this 
chapter  the  apostle  observes,  that  God  hath  not  appointed 
us  to  wrath,  but  to  obtain  salvation  by  our  Lord  Jesus 
Christ.  By  which  he  intimates,  that  the  refuse  part  of  the 
world  have  the  tokens  on  them  of  persons  appointed  unto 
wrath ;  while  those  who  are  true  and  sincere  are  appointed 
to  obtain  salvation.    And, 

3.  It  is  unsuitable  to  their  designs  and  ends.  They  who 
have  so  great  things  to  do,  as  to  serve  and  glorify  God  all 
their  time  in  this  world,  and  to  save  their  own  immortal 
souls,  and  to  gain  an  immortal  state  of  life  and  glory,  me- 
thinks  should  have  no  time  to  sleep.  It  would  be  alto- 
gether unsuitable  to  their  business  to  allow  themselves  so 
to  do.  But  I  cannot  insist  further  here,  and  shall  pass  on 
to  the  use  of  this  subject.  And  sundry  things  these  truths 
taken  together  would  yield  us  by  way  of  inference,  for  our 
improvement.     As, 

I.  That  God's  own  people,  and  the  men  of  this  world, 
are  two  distinct  sorts  of  people.  They  are  alii,  alque  alii. 
"  Let  not  us  sleep,  as  do  others."  It  would  be  a  very 
useful  consideration  to  us  many  times  to  think  seriously 
of  this  matter,  that  there  are  two  sorts  of  people  in  the 
world  ;  and  then  to  think  seriously  also  to  which  I  must 
annumerale  myself,  or  to  which  sort  I  belong. 

II.  The  people  of  God  are  a  select  and  a  saved  peo- 
ple, the  rest  are  a  refu.se  people.  This  is  plainly  too  held 
forth  to  us.  Christians  are  a  faithful,  chosen  generation, 
and  possession  ;  the  others  are  not  so,  but  are  of  a  vile 
and  abjectsort.  All  indeed  were  naturally  alike  ;  but  they 
who  are  taken  out  and  selected,  are  made  a  very  peculiar 
sort  of  people,  in  their  habitual  frame,  and  in  respect  of  the 
permanent  fixed  excellencies  that  are  in  them,  above  .nd 
bevond  what  are  to  be  found  in  other  men. 

III.  The  people  of  God  are  not  to  imitate  the  rest  of 
the  world.  "Let  not  us  sleep  as  do  others."  They  are 
a  peculiar  and  a  different  people  from  these  "others;" 
and  therefore  must  do  other  kind  of  things.  "  What  do 
ye  more  than  others'!"  (Matt.  v.  47.)  said  our  Lord  to  his 
disciples,  upon  a  supposition,  that  they  should  only  do  so 
and  so  ;  or  content  themselves  with  going  no  further  than 
the  scribes  and  Pharisees  ;  .but  this  absurdity  is  implied  at 


Serm.  IX. 


CHRISTIAIS  EXHORTED  NOT  TO  SLEEP,  AS  DO  OTHERS. 


733 


the  boltom,  that  for  them  to  do  nomore  than  others  were 
a  most  intolerable  thing.  Our  Sviour  there  reasons  ex 
absurdo,  and  supposes  it  very  aturd  that  his  disciples 
shovld  do  no  more  than  others,  ^hey  are  not  to  be  con- 
formed to  this  world  ;  not  to  run  -nth  others  into  the  same 
excess  of  riot,  though  they  .speak  ever  so  ill  of  them  for 
their  singularity,  1  Pet.  iv.  4.     W;  may  further  learn, 

IV.  That  it  is  not  enough  for  le  people  of  God  to  ab- 
stain from  the  positive  evils  of  thee  others,  but  they  must 
beware  also  of  their  neglects.  Mny  think  that  they  do 
fairly  well,  that  they  are  not  guiltjof  those  gross  commis- 
sions that  many  other  men  are  ;  bu  do  not  ta.x  themselves 
^or  being  guilty  of  their  neglects,  arelessness,  sleepiness, 
sloth,  and  security.  But  alas  !  we  are  not  to  sleep  with 
others,  to  be  omissive  with  them  jf  what  is  incumbent 
upon  us  to  do. 

Well,  that  I  may  hasten  to  a  cloS',  this  truth  ought  to  be 
a  akening  to  us  all,  and  should  pu  us  upon  rousing  our- 
selves. What !  is  the  world  asleepabout  us  "i  and  do  we 
profess  to  be  of  another  sort  from  thm,  and  yet  sleep  with 
them  1  Surely  it  highly  becomes  us  b  bestir  ourselves,  and 
to  shake  off  this  drowsy  temper,  f  I  had  time  I  would 
show  in  some  particulars,  how  perncious  and  mischiev- 
ous a  drowsy  sluggish  temper  of  sjirit  is  to  a  Christian. 
While  he  sleeps,  corruption  grows  "  I  went  by  (says 
Solomon)  the  field  of  the  sluggard,  aid  by  ihe  vineyard  of 
the  man  void  of  understanding,  (th  sleeky  person  is  a 
fool  and  a  witless  person,)  and  ;t  wa;  all  grown  over  with 
thorns,"  Prov.  x.xiv.  30.  Temptation  pevaiU;  "Watch  and 
pray  therefore,  that  ye  enter  not  inti  temptation,"  Matt. 
xxvi.  41.  Where  there  is  no  walchinjbut  continual  sleep- 
ing, temptation  carries  all  before  it.  Grace  languisheih, 
and  cannot  but  do  so  hereupon.  Conforis  fiil,  we  cannot 
so  much  as  ta^ste  them;  much  less  car, we  fe'ch  them  from 
the  proper  objects  which  would  afforl  ihera.  While  we 
sleep  providences  are  unobserved.  A  sreat  d;al  of  instnjc- 
tion  is  to  be  got  out  of  them,  and  much  dulj  lies  upon  us 
in  reference  to  them.  But  while  we  sliep,  we  take  no  no- 
tice of  whatever  God  does  in  the  work.  The  breathings 
of  the  Spirit  also  are  neglected;  for  Ihey  co  not  always 
quite  awaken,  though  they  do  in  a  deg-ee.  It  looks  to  be 
complied,  and  comported  with  by  our  st  rrins  up  ourselves 
to  meet  with  it.  The  Divine  presence  is  hereupon  with- 
drawn !  Christ  is  gone!  How  many  good  times  are  lost 
when  our  doors  are  knocked  at,  and' we  asleep  !  Is  it  not 
often  so  1  Duties  stand  for  little !  all  most  slumberingly 
performed!  in  a  slight,  listless,  heartleis  ma.iner;  as  we 
do  every  thing,  when  we  are  between  sleeping  md  waking. 
Either  there  is  no  calling  upon  God,  or  .t  is  to  no  purpose. 
It  is  a  dreadful  thing  to  sleep  upon  the  inee.  There  must 
be  a  stirring  up  of  ourselves  to  take  hold  upon  God,  and  a 
watching  unto  prayer.  With  what  wakeful,  lively  spirits 
should  we  attend  at  the  Lord's  table !  but  if  we  indulge 
ourselves  in  this  sleepy  distemper,  sc  it  will  be  even  there 
too.  Our  eternal  slates  are  hazarded  !  Are  we  sure  we 
have  done  all  that  is  requisite,  in  order  to  the  securing  of 
themi  If  we  had  done  ever  so  much,  we  should  be  the 
less  for  sleeping.  While  the  bridegroom  tarried,  ail  slum- 
bered and  slept ;  the  wi.se  as  well  as  the  foolish  virgins ; 
but  the  wise  had  their  oil,  and  their  lamps  ready  trimmed ; 
but  the  foolish  had  not.  He  comes,  and  then  the  door  was 
.shut,  and  they  were  shut  out.  They  were  not  ready,  thev 
had  slept  away  their  time,  Matt,  xxv,  1—13.  We  make 
ourselves  by  this  means  liable  to  the  surprisal  of  judg- 
ments. And  is  not  that  terrible  to  onr  thoughts,  to  think 
of  being  caught  asleep,  when  God  comes  to  plead  in  his 
displeasure  with  the  inhabitants  of  the  earth  ■?  I  am  afraid 
this  would  be  the  too  common  ca.se  among  those  who  bear 
the  name  of  Christians,  and  is  so  now  while  God's  judg- 
ments are  abroad  in  the  world.  And  I  wish  it  may  not  be 
the  case  of  many  of  those,  who  go  ibr  stricter  professors 
among  us,  to  be  so  .surprised  as  "the  old  world  was.  But 
certainly  it  will  be  inexcusable  in  us  to  do  so  who  have  had 
-such  warnings.  We  do  not  know  that  the  old  world  had 
from  Noah  more  express  warnings  than  we  had.  It  is  re- 
corded a,s  one  part  of  his  encomium,  that  "  By  faith  he,  be- 
ing warned  of  God,  moved  with  fear,  prepared  the  ark," 
Heh.  xi.  7.  We  have  been  warned,  I  do  not  know  how  we 
have  been  moved.  But  sure  we  are  very  much  without 
excuse  if  we  are  without  fear  and  care  upon  such  warn- 


ings as  we  have  had.  For  what  I  would  we  expect  voices 
from  heaven  7  or  must  God  send  prophets  among  us,  or 
else  we  will  regard  nothing'!  Needs  it  be  proclaimed,  that 
within  so  many  days,  we  and  our  city  shall  be  destroyed  1 
Surely  we  have  so  much  understanding  .as  to  compare  the 
way  of  God's  dispensation  in  former  times,  when  the  case 
has  been  as  it  is  with  us ;  and  to  make  a  compaiison  be- 
tween the  former  and  the  present  case,  in  respect  of  wick- 
edness and  provocation !  we  may  then  see  how  we  are  to 
make  the  comparison,  in  respect  to  God's  judgments. 

I  know  there  are  pretences  for  security  ;  and  things  do 
very  obviously  suggest  themselves  to  the  thoughts  of 
many,  by  which  they  put  off  or  prevent  what  there  is  of 
an  awakening  tendency  in  the  judgments  of  God.  And 
perhaps  it  may  be  said  ;  "  Why,  to  what  purpose  would 
it  be  for  us  to  be  so  wakeful,  and  apprehensive  of  such 
and  such  fearful  things  coming  on  1  we  cannot  prevent 
them  by  thai."  But  that  is  more  than  you  know.  You  do 
not  know  but  that  most  serious  importunate  seeking  of  the 
face  of  God,  jointly  and  separately,  in  congregations,  and 
families,  and  closets;  being  much  upon  the  knee,  much 
with  God  in  private;  may  prevent  a  great  deal:  you  do 
not  know  how  much  it  may  prevent  of  the  Divine  di.'^plea- 
sure.  But  if  you  do  not  by  this  means  prevent  the  com- 
mon calamity,  is  it  not  much  to  save  your  own  soul  1  And 
though  you  be  not  hid  in  the  common  calamity,  is  it  not  a 
desirable  thing  to  die  accepted  with  God  1 

But  if  you  still  say.  To  what  purpose  is  it  1  I  answer. 
Not  to  that  purpo,se,  that  we  should  torment  ourselves  with 
the  forethought.  Sufficient  for  the  day  is  the  evil  thereof, 
Matt.  vi.  34.  This  is  not  the  meaning  of  God  in  requir- 
ing us  to  be  watchful;  nor  that  we  should  put  ourselves 
upon  the  trial  or  use  of  any  undue  means,  for  the  securing 
ourselves  from  external  calamity.  It  i.s  not,  I  say,  to  that 
purpose  neither.  But  positively,  we  have  a  great  deal  to 
do,  and  a  great  deal  we  might  do  if  we  be  awake,  if  we 
be  not  found  asleep,  when  any  wasting,  desolating  judg- 
ment comes.  We  may  be  drawing  near  to  God.  Is  it  not 
better  that  judgments  take  us  near  to  God,  than  afar  ofTI 
We  may  be  entering  into  our  chambers;  we  may  be  ma- 
king our  calling  and  election  sure ;  clearing  up  our  title  to 
the  eternal  inheritance ;  labouring  to  get  such  graces  in  ac- 
tual exercise,  as  are  suitable  unto  such  a  time,  and  such  a 
state  of  things ;  to  be  prompt  and  ready  to  know  how  to  use 
our  faith  and  patience ;  and  not  to  be  as  tho.se  who  know  not 
how  to  use  their  hands,  when  the  time  for  action  cometh. 

Finally,  We  may  be  contemplating  the  heavenly  state  ; 
recounting  with  ourselves,  that  it  is  happy  for  us  we  are 
sure  of  happiness  above ;  endeavouring  to  frame  our  hearts 
to  an  indifferency,  as  to  all  sublunary  things  and  enjoy- 
ments, ready  to  lose  all  and  be  undone.  These  are  things 
we  know  not  how  to  digest,  without  preparation.  And  to 
have  these  things  snaicheci  away,  before  our  heaits  are 
loosened  from  them,  will  be  the  way  to  pluck  our  hearts 
away  too.  But  we  should  be  crucified  to  the  world,  and 
have  the  world  crucified  to  us.  Then  we  are  unconcerned 
with  one  another.  Dead  men  lie  quietly  one  by  another, 
give  one  another  no  more  wounds.  And  certainly  it  is 
better  to  be  taken  in  such  a  posture  as  this,  when  judg- 
ment comes,  than  to  be  found  in  all  these  respects  alto- 
gether unprepared. 

And  whereas  it  may  be  said  :  "  But  why  should  we  so 
concern  ourselves ;  why  should  not  we  rest  in  peace  and 
quietness  1  We  have  apprehended  danger  a  great  many 
limes  before  to  be  very  near  us,  but  God  has  kept  it  off. 
He  is  able  to  keep  us  still."  And  this  I  am  most  troubled 
at  of  all,  thai  ihis  should  be  used  as  a  kind  of  religious 
pretence  for  security,  "God  is  able  to  keep  off  any  threat- 
ening danger." 

The  doctrine  is  true  but  grossly  misapplied.  Did  never 
any  storm  befall  the  church  of  God  yet  1  and  what !  was 
noi  God  as  able  to  have  kept  it  off  ihen  ?  We  should  con- 
sider with  ourselves.  Is  it,  according  to  the  aspects  of 
providence,  and  God's  ordinary  methods  before,  likely  that 
it  should  be  kept  off!  How  can  we  but  think  there  is  a 
day  coining  of  God's  reckoning  with  a  pecjple  of  such  pro- 
vocations as  we  are  ?  What !  are  we  more  innocent  th.in 
our  neighbours,  wclleriiig  in  blood,  and  in  great  desola- 
tion round  about  us?  Nor  do  I  think  onr  danger  is  so 
much  from  incensed  enemies  abroad  (for  we  hear  of  wars, 


734 


JERUSALEM  REBUILT  IN  TROUBLOUS  TlffiS, 


Serm.  X. 


and  rumours  of  wars  among  our  neighbours)  as  from  the 
security  of  our  own  hearts.  We  have  not  so  much  reason 
to  fear  their  arms,  as  we  have  a  slumbering  spirit  in  our 
own  bosoms. 

But  if  these  threatening  evils  be  yet  kept  off,  what  are 
we  the  worse  for  being  prepared  1  We  lose  no  labour.  It 
is  worth  our  labour  to  be  prepared  to  live  or  die,  for  good 
days  and  bad.  We  have  been  only  doing  what  is  our  duty 
at  all  times.  We  should  be  always  watching;  for  we 
know  not  when  our  Lord  will  come  and  call  us.  There- 
fore we  have  no  reasonable  pretence  why  we  should  in- 
dulge ourselves  to  sloth,  and  say ;  "  Yet  a  little  more  sleep, 
and  yet  a  little  more."  No,  no ;  there  has  been  a  great 
deal  too  much  already. 


SERMON  X: 


—  The  street  shall  be  hiilt  again,  and  the  wall,  even  in 
troublous  times. 

That  we  may  the  better  discern  the  reference  of  these 
words,  we  shall  give  you  a  very  general  and  brief  account 
of  the  contents  of  the  chapter,  which  consists  more  espe- 
cially of  two  parts;  a  prayer,  and  an  answer  thereunto. 

We  have  first,  the  prayer  made  by  Daniel  on  the  behalf 
of  ruined  Jerusalem,  and  captive  Judah.  The  occasion  of 
which  we  have  an  account  of,  premised  in  the  first  and 
second  verses  of  the  chapter;  to  wit,  that  at  such  a  time 
as  is  there  mentioned,  Daniel  did  understand  by  the  books 
(that  is,  no  doubt,  by  consulting  the  writings  of  Jeremiah) 
how  long  the  desolations  of  Jerusalem  were  to  continue, 
and  that  God  meant  to  accomplish  seventy  years  in  those 
desolations.  Hereupon  he  knew  that  the  time  was  near 
expiring.  There  was  a  way  opened  very  far,  for  the  resti- 
tution and  deliverance  of  this  people.  The  reign  of  Nebu- 
chadnezzar was  finished;  and  those  of  Evil-merodach  and 
Belshazzar  past ;  Cyrus  had  .succeeded  ;  and  having  taken 
Babylon,  transferred  the  monarchy  (which  had  continued 
for  many  years  among  the  A.s.syrians »)  unto  the  Medes  and 
Persians.  This  Cyrus  is  called  the  servant,  or  the  anointed, 
of  the  Lord,  (Isa.  xlv.  1.)  by  whom  he  meant  to  make  way 
for  the  deliverance  and  restitution  of  his  people  ;  and  by 
that  Darius  also,  who  is  mentioned  in  the  beginning  of 
this  chapter,  and  who,  as  some  conceive,  was  at  this  lime 
a  viceroy  under  Cyrus,  b  Hereupon  he  applies  himself 
to  serious  .seeking  of  God's  face  ;  and  makes  that  prayer, 
which  you  find  continued  unto  the  twentieth  verse  of  the 
chapter.     Prom  thence,  unto  the  end  of  it,  is 

The  answer  to  this  prayer  by  the  angel  Gabriel,  sent 
while  Daniel  was  yet  a  praying.  In  which  he  acquaints 
the  prophet  with  the  measure  and  compass  of  that  time, 
wherein  the  great  things  were  to  be  done  ;  which  he  now 
not  only  immediately  prayed  for,  but  which  he  further  had 
a  commission  to  acquaint  him  with  ;  namely,  that  seventy 
weeks  were  determined  for  the  bringing  these  things  to 
pass,  (manifestly  weeks  of  years,  as  is  the  Scripture  way 
of  computation  sometimes,)  all  which  amount  to  four 
hundred  and  ninety  years.  Within  the  first  seven  of  those 
weeks,  that  is,  forty-nine  years,  the  angel  gives  him  to  un- 
derstand that  Jerusalem  should  be  rebuilt;  namely,  the 
street,  that  is,  all  the  inward  part,  or  the  houses  of  the  city; 
and  the  wall  that  should  encompass  it  about:  that  after 
the  expiration  of  sixty-two  weeks,  added  to  those  seven, 
the  Messiah  should  come ;  =  and  that  in  the  last  week,  even 

*  Preartied  al  Hat>erdashLT's  HalJ,  Septemtser  2nd.  1678. 

It  plainly  appears,  that  rliis  sermon  was  pwaclmd  on  occasion  of  ttie  fire  of 
tlie  cily  of  London,  (wliicli  iK-gan  September  2,  1666.)  and  its  restoration  again 
to  Its  former  splendour,  in  a  few  years'  time.  In  order  to  illustrate  some  parts 
of  this  discourse,  some  accoimt  will  be  given  of  this  affair,  towards  the  conclu- 
sion of  it,  in  a  marginal  note. 

a  I  suppose  the  author  means  the  Babylonians.  For  the  Assyrian  monarchy 
was  dissolved,  on  the  death  of  Sardanapalus,  after  it  had  s'ood  above  1300 
years,  by  Arbaces  and  Belesis.  The  latter  of  whom,  who  is  also  called  Na- 
bonassar,  founded  the  Babylonish  empire,  which  continued  only  210  years  :  that 
is,  to  the  time  of  C-itus's  taking  the  capital,  who  laid  the  foundation  of  the 
Persian  monarchy. 

b  The  opinion  of  lho.se,  whom  the  author  alludes  to,  seems  to  be  wrong, 
Darius,  the  Medp,  was  uncle  to  CjTua,  and  without  doubt  is  the  same  with 


in  the  middle  of  it,  heshould  be  cut  off.  A  prophecy  tc 
which  afterwards  the  eent  did  so  very  punctually  corres- 
pond, that  a  very  noted  hilosopher  speaking  of  it  was  wont 
to  say,  that  surely  tha  prophecy  (as  it  was  called)  must 
have  been  written  afteithe  things  were  done. 

But  the  words  that  w  are  to  consider  concern  what  was 
done  within  the  first  seen  weeks,  or  forty-nine  years ;  for 
at  the  beginning  of  thatime  did  the  command  go  forth  for 
the  rebuilding  of  the  ttjiple  and  Jeru.salem,  as  it  was  said 
it  soon  should.  But  te  work  was  very  soon  after  inter- 
mitted, as  is  reckonet:  for  about  three  years;  and  then 
despatched  in  the  foiy-six  years  that  followed.  Unto 
which  the  Jews  have  eference,  more  particularly  speak- 
ing of  the  temple,  "  Brty  and  six  years  was  this  tem- 
ple in  building,  and  tilt  thou  rear  it  up  in  three  days'?" 
John  ii.  20.  As  it  wasnot  a  total  destruction  which  it  suf- 
fered afterwards;  so  it  was  not  a  rebuilding  from  ine 
ground,  but  a  restoraton,  which  it  had  by  Herod. 

This  is  that  whichis,  in  short,  foretoW  to  Daniel  here, 
in  reference  to  Jerualem:  that  though  it  would  be  a 
troublous  time,  in  whth  such  a  work  should  be  attempted 
and  carried  on;  yet  he  work  should  be  carried  on,  and 
completed  notwitnstalding.  And  therefore  what  the  words 
do  more  obviously  pitsent  us  with  and  offer  to  our  obser- 
vation, is ; 

That  God  takes  c(re  for  the  rebuilding  of  his  Jerusa- 
lem, so  as  to  effect  it(notwithstanding  the  troubles  of  the 
limes. 

But  that  we  may  onsider  the  matter  with  more  use  and 
profit  to  ourselves,  iiis  requisite  that  we  understand,  that 
Jerusalem  was  capajle  of  being  considered  under  a  two- 
fold notion ;  either  ai  .spiritual,  or  as  civil.  In  the  former 
sense,  by  the  name  '>(  Jerusalem  is  asually  in  Scripture 
signified  the  churchof  God  ;  and  we  are  not  to  think  thftt 
this  sen.se  was  uninended  in  this  colloquy,  as  I  may  call 
it,  or  interlocution  ibout  Jeru.salem  between  Daniel,  and 
the  great  God  by  hs  angel.  Neither  had  Daniel  a  refer- 
ence to  it  in  his  pra'er,  nor  God  in  his  answer  by  the  angel, 
only  considered  ufon  a  civil  account;  that  is,  as  it  had 
been  a  great,  and  m  opulent,  and  a  famous  city,  of  much 
account  in  the  world.  It  was  not,  I  say,  upon  this  civil 
consideration,  merily,  that  either  Daniel  was  so  concerned ; 
or  that  the  great  3od  d.d  seem  so  directly,  and  with  so 
special  a  care  and  providence,  to  concern  himself  about  it ; 
but  as  it  was  the  s^t  of  the  Divine  presence  and  worship, 
and  had  been  the.hrone  of  his  glory,  though  he  had  suf- 
fered it  to  be  disgriced  tc  a  very  great  degree.  And  there- 
fore both  Daniel  ir  his  prayer,  and  the  angel  in  his  answer, 
speak  of  it  jnder  the  name  of  the  holy  city,  as  you  may 
see  in  the  sixteenth,  nineteenth,  and  twenty-fourlh  verses 
of  this  chapter,  in  which  they  do,  as  it  were  mutually  and 
certatim  interest  one  another.  And  so  the  thing  we  have 
to  observe  and  con.sider,  is  this  ; 

That  the  great  God  doth  mercifully  provide  and  take 
care,  that  the  building  of  his  church  should  go  on,  even  in 
troublous  times. 

It  will  be  worth  our  while  to  consider  this  point  a  little. 
The  people  of  God  are  by  the  apostle  Paul  called  his 
building.  "Ye  are  God's  husbandry,  ye  are  his  building,"' 
1  Cor.  iii.  9.  The  conversion  of  souls  is  the  building  the 
church.  The  growth  and  improvement  of  the  converted, 
is  the  building  up  or  edification  of  particular  souls.  Such 
building  work  as  this  the  blessed  God  lakes  care  should 
go  on ;  should  not  be  laid  aside  altogether,  even  in  times 
of  difficulty  and  trouble,  but  should  go  on  notwithstanding. 
For  the  power  is  greater  by  which  God  doth  manage  such 
work,  than  that  by  which  he  can  be  resisted  in  it ;  and  the 
mercy  is  greater  with  which  he  is  intent  upon  it,  than  to 
be  diverted  from  it.  If  he  have  such  work  to  do,  who 
shall  let  it  1  If  he  will  work,  who  shall  hinder  him  1  And 

Cyaxares  in  Xenoplion;  who  both  engaged,  according  to  that  author,  in  the 
war  against  the  Babylonians.  But  CyniB,  who  was  general  of  the  Persian 
army,  commanded  at  the  siege  of  Babylon  ;  and  took  that  city  by  a  remark- 
able stratagem,  of  which  Dean  Prideaux  gives  an  account,  both  from  Hero- 
dotus, and  the  eighth  book  of  the  Cyropitdia  of  Xenoplion.  The  city  being 
taken,  the  whole  Babylonian  empire  fell  into  the  hands  of  Cynis  ;  who,  as  long 
as  his  uncle  Darius,  otherwise  Cyaxares,  lived,  allowed  him  a  .loint  title  with 
himself  in  the  empire  :  and  out  of  deference  to  him,  made  liim  not  merely  a 
viceroy,  but  yielded  him  the  first  place  of  honour  in  it.  Nine  years  are  gene^ 
rally  alloted  by  chronologers  to  the  reign  of  Cyrus ;  the  two  hrst  of  which 
lie  reigned  in  conjunction  with  liis  uncle,  and  the  seven  following,  (Dariufl 
being  dead)  he  reigned  as  the  sovereign  and  supreme  head  of  the  whole 
empire, 
c  The  author  undoubtedly  means,  in  his  public  character. 


Serm.  X. 


JERUSALEM  REBUILT  IN  TROUBLOUS  TIMES. 


735 


if  his  merciful  inclination  hath  once  made  him  intent  upon 
it,  he  will  never  sutler  any  thing  to  divert  it.  His  power, 
I  say,  is  too  great  to  be  resisted  ;  and  so  is  his  goodness, 
to  be  diverted  from  such  a  work. 

Yea,  and  he  not  only  takes  care  that  it  should  be  car- 
ried on,  notwilhstanding  the  troubles  of  the  times;  but 
also  that  it  shall  be  carried  on  in  some  measure  by  them, 
or  that  they  shall  be  in  some  sort  subservient  thereunto. 
For  he  so  orders  it,  as  that  even  by  the  troubles  of  the 
times, 

1.  His  under-agents,  his  instruments  or  builders  whom 
he  employs,  have  their  diligence  so  much  the  more  quick- 
ened. Those  that  were  employed  in  the  building  of  Jeru- 
salem, appeared  so  much  the  more  eager  and  intent  upon 
the  work,  by  how  much  the  more  Tobias,  Sanballat,  and 
some  others,  did  bend  and  set  themselves  against  them  in 
it.    Yea,  and, 

2.  By  the  means  of  such  troubles  too  are  particular 
souls,  many  times,  stirred  up,  and  made  more  serious  and 
impressible ;  more  apt  to  prize,  and  more  ready  to  im- 
prove, all  good  seasons,  which  tend  to  .spiritual  edification, 
as  they  do  occur.  When  the  word  of  the  Lord  is  more 
precious,  when  it  is  enjoyed  upon  very  uncertain  terms,  it 
ought  to  be  always  so;  and  sometimes  it  is  so,  by  God's 
gracious  disposition.  Then  it  is  usually  most  savoury  I 
then  it  is  most  operative,  and  doth  most  good !  And  so 
this  work  of  building  the  church  of  God  is  carried  on,  not 
only  notwithstanding,  but  even  in  some  measure  by,  the 
troubles  of  the  times.  Some  brief  use  we  shall  make  of 
this,  and  so  pass  on. 

I.  We  should  learn  from  it  not  to  account  and  reckon, 
that  in  times  of  trouble  and  diificulty  there  is  nothing  to 
be  done,  but  to  sit  still;  no  farther  endeavours  to  be 
used,  for  the  carrying  on  of  God's  spiritual  building.  Far 
be  it  from  us  to  think  so  !  For  our  own  pans,  we  have 
reason  thankfully  to  acknowledge,  that  it  is  somewhat  a 
quiet  time  with  us  hitherto;  but  it  is  a  troublous  time  in 
the  world  round  about  us ;  and  too  prone  we  are  to  stand 
at  a  gaze,  as  amazed  persons,  wistly  looking  round  about 
us;  and  having  our  eyes  in  the  ends  of  the  earth,  (as 
Solomon  says  concerning  the  fool,)  and  in  the  mean  time 
to  neglect  our  own  proper  work.  We  mind  what  others 
are  doing,  in  their  busy  hurries  up  and  down  in  the  world  ; 
and  do  but  little  consider  what  we  should  be  doing.  Our 
own  work  lies  still  too  much  neglected,  as  if  we  had  no 
such  thing  to  do  as  the  building  up  ourselves  in  our  most 
holy  faith;  as  if  we  had  finished  our  work,  and  had  nothing 
more  remaining,  nothing  left  us  to  do.     And, 

II.  We  should  take  heed  too  of  mistaking  our  work  in 
a  time  when  there  is  so  much  of  hurry  and  confusion  in 
the  world ;  and  when  things  are  so  blundered,  that  it  is 
not  very  ea,sy  to  discern  what  is  to  be  done,  and  what  not ; 
or  what  way  is  to  be  taken,  and  what  not.  There  are 
many  who  are  so  very  intent  upon  this  or  that  little  mean 
design,  in  reference  to  this  building,  that  it  very  much 
disturbs  those,  who  are  .serious  and  in  good  earnest  in 
reference  to  the  mam  of  the  work  itself  And  there  are 
those,  who  think  there  can  he  no  such  building  at  all,  un- 
less it  be  all  according  to  their  own  model;  and  that  the 
building  of  Jerusalem  is  nothing  else,  but  the  building  up 
of  their  own  party  ;  that  they  are  all  the  church,  and  that 
none  have  a  share  and  part  in  it  but  themselves.  But 
the  main  things,  which  belong  to  the  constitution  of  the 
church  of  God,  must  be  in  our  eye,  while  we  are  pro- 
moting the  building  thereof  according  to  our  capacities, 
and  in  our  several  stations  ;  and  whatever  tends  to  pro- 
mote real  and  substantial  truth  and  holiness,  is  what  we 
should  be  most  intent  upon  in  this  work.  But  then 
again, 

Jerusalem  was  to  be  considered  loo  under  a  civil  no- 
tion ;  a*  it  was  a  great  and  a  famous  city,  very  much  fa- 
voured by  Providence,  and  which  flourished  under  the  be- 
nign influence  of  it,  through  a  long  tract  of  time.  And  .so 
we  may  by  analogy  enlarge  our  observation;  and  render 
the  truth  we  observe  applicable  unto  other  cities  and 
places,  which  are  considerable,  in  some  respects  in  the 
same  circumstances,  with  Jerusalem.  And  the  thing  we 
have  to  observe,  is. 

That  a  city,  or  place,  being  ruined  by  its  own  wicked- 
ness, when  it  is  restored,  the  restitution  of  it  is  owing  to 


the  fixed  purpose  and  active  providence  of  God,  who 
brings  it  about  notwithstanding  whatsoever  difliculiies. 

All  this  we  have  e-temphfied  in  Jerusalem,  and  it  is 
applicable  to  other  places.  Jerusalem,  you  know,  was 
reduced  from  the  height  of  its  prosperity  and  flourishing 
state,  into  a  miserable  ruin ;  and  it  continued  in  that  deso- 
late state  according  to  the  measure  of  time  wh.'C.h  God  had 
appointed  it.  It  was  at  length  restored,  repai/iJ,  rebuilt, 
and  in  a  very  troublous  time.  If  you  read  ovti  the  books 
of  Ezra  and  Nehemiah,  which  give  us  the  history  of  that 
atfair,  which  the  prophecy  in  our  text  refers  to,  you  will 
find  It  was  a  very  troublous  time ;  and  that  the  troubles  of 
the  time  were  directed  in  most  express  opposition  to  this 
work,  the  rebuilding  of  Jerusalem.  There  were  tho.se 
that  bore  ill  will  to  that  city,  who  .sometimes  mocked  the 
builders  of  it,  sometimes  threatened  them,  sometimes 
stirred  up  the  Persian  princes  against  them,  to  hinder  the 
work  ;  representing  to  them  that  that  city  was  anciently 
"  a  rebellious  city  and  hurtful  to  kings,"  Ezra  iv.  15.  And 
though  by  this  means  they  sometimes  prevailed  to  have 
the  work  intermitted,  yet  by  the  favour  of  those  very 
princes,  some  or  other  of  them,  God  orders  it  that  it  is 
carried  on,  and  brought  to  a  perfect  issue  at  last.  The 
rebuilding  of  Jeru.salem  is  enacted  by  a  law,  and  enforced 
by  other  additional  laws.  You  have  Cyrus  his  decree; 
you  have  Darius  his  decree ;  you  have  Artaxerxes  his 
decree,  in  the  seventh  year,  and  again  in  the  twentieth 
year  of  his  reign  ;  if  it  wa.s  the  same  person,  which  I  dis- 
pute not.  So  that  by  decree  upon  decree,  is  the  carrying 
on  of  this  work  reinforced  ;  and  all  by  the  favour  of  the 
princes  of  that  empire,  the  power  whereof  was  endeavour- 
ed to  be  engaged  against  it ;  and  sometimes  it  was,  in 
some  degree,  upon  the  solicitation  of  its  enemies.  And 
solemn  acknowledgments  hereupon  are  made  to  the  great 
God,  that  he  did  put  it  into  the  heart  of  the  king,  to  ordain 
and  decree  so  and  so,  in  reference  to  this  affair,  as  you  find 
in  sacred  history. 

Now  consider,  and  compare  the  words  of  the  text  with 
the  event,  and  the  matter  is  plain  ;  that  it  was  by  fixed 
purpose,  and  active  providence,  that  the  affair  was  brought 
to  pass.  The  text  says  expres.sly,  that  "  the  streets  .shall 
be  built  again,  and  the  wall,  even  in  troublous  times." 
As  if  it  was  said.  Let  not  the  more  formidable  aspects  of 
the  times  discourage  you,  as  to  the  belief  of  this;  the  thing 
shall  be  done  notwithstanding.     And  it  was  done. 

This  also  aflbrds  and  challenges  too  an  application  ; 
and  there  are  several  things  which  by  way  of  inference  we 
mav  collect,  and  gather  for  our  own  use.     As, 

f.  We  have  this  implied,  that  a  place  or  city  long  fa- 
voured by  God,  may  he  reduced  to  a  very  ruinous  condi- 
tion by  its  own  wirkedness.  The  rebuilding  of  Jerusa- 
lem, and  the  prediction  here  that  it  should  be  built  again 
as  it  is  expressed,  does  .suppose  such  a  ruin.  "  The  street 
shall  be  built  again,  and  the  wall."  What !  of  Jerusaleml 
is  there  a  mention  of  building  that  city  again  7  This  plain- 
ly implies  then,  that  Jerusalem  was  in  desolation.  And 
so  it  was  ;  and  we  are  told  plainly  enough  how  it  came  to 
be  so.  Daniel,  Ezra,  and  Nehemiah,  and  before  them 
Jeremiah,  in  their  solemn  confessions  and  lamentations, 
do  own  the  cause.  They  had  sinned,  they  had  deeply  re- 
volied,  and  therefore  God  had  brought  upon  them  all  the 
evils  that  were  written  in  the  law  of  Moses,  So  they  came 
into  that  de.solate  state.  Their  city  was  burnt  with  fire,  and 
all  reduced  even  into  an  utter  ruin. 

And  it  is  our  business  this  day  to  consider  a  like  ca.se  to 
this.  You  know  this  has  been  the  case  of  your  city  too. 
The  mention  of  the  rebuilding  of  Jerusalem  bespeaks  it  to 
have  been  ruined  before.  And  you  can  have  no  occasion 
to  consider  the  rebuilding  of  London,  but  it  will  lead  you 
to  consider  the  foregoing  ruin  of  it.  That  is  our  direct 
business,  which  lies  in  our  way  to  consider;  but  especially 
the  causes  of  it. 

The  ruin  itself  is  first  to  be  considered,  that  dreadful 
ruin  !  In  reference  to  the  ruin  of  Jerusalem  we  find  the 
prophet,  in  the  name  of  the  people  of  God;  or  we  find  the 
people  of  God,  whom  he  represents,  laying  it  as  a  charge 
upon  their  own  .souls,  to  remember  the  misery  and  the  af- 
fliction, the  wormwood  and  the  gall,  and  to  have  their 
souls  humbled  within  them.  And  what !  can  a  dozen  or 
fourteen  years  abolish  in  us  the  memory  of  such  a  ruin, 


736 


JERUSALEM  REBUILT  IN  TROUBLOUS  TIMES. 


Serm. X. 


as  that  of  London  wasi  Can  it  be  forgot  how  the  lofly 
city  was  brought  low  ;  and  how  the  more  lofly  flames  tri- 
umphed over  the  riches,  the  pride,  and  the  glory  of  itl 
The  thing  itself  surely  deserves  and  claims  to  be  long  re- 
membered, and  deeply  considered  and  thought  of. 

But  especially  the  causes  of  this  desolation  deserve  to 
be  considered  :  namely,  the  provoking,  and  the  punishing 
cause  ;  the  wickedness  of  London,  and  the  Divine  wrath 
which  was  engaged  thereby  against  it.  The  fury  of  those 
flames,  those  flames  themselves  were  the  indications  and 
issues  of  the  greater  and  more  furious  heat  of  lust,  and  the 
more  intense  and  hotter  fervour  of  Divine  displeasure. 
And  if  it  be  considered,  methinks  it  should  even  yet  melt 
hearts  to  think,  that  there  was  wickedness  more  out- 
rageous, and  wrath  hotter,  unspeakably  hotter,  than  those 
flames ! 

And  we  should  have  no  reason  to  think  that  there  was  a 
disproportion  in  the  deserving,  to  the  punishing  cause;  if 
the  particulars  of  those  evils  I  allude  to  were  to  be  re- 
counted and  reflected  on.  But  I  am  afraid  we  are  very 
apt  to  deal  by  the  judgments  of  God,  as  we  are  too  com- 
monly wont  to  do  with  sermons.  We  hear  them,  and  they 
move  us  (it  may  be,  if  at  all)  a  little  only  for  the  present; 
and  all  the  impression  of  them  is  soon  lost  and  vanisheth, 
as  if  we  had  never  heard  them  at  all.  The  judgments  of 
God  are  audible  sermons.  They  have  a  voice.  The 
Lord's  voice  crieth  to  the  city,  "Hear  the  rod  and  him 
who  hath  appointed  it !"  Micah  vi.  9.  Divine  judgments 
are  loudly  audible,  they  have  a  crying  voice ;  and  it  is 
strange  that  the  voice  of  such  a  cry  should  be  forgotten  ! 
that  so  dreadful  an  event  of  Providence  should  be  but  as 
a  nine-days' wonder !  that  though  the  wound  be  healed, 
the  scars  should  be  worn  out,  and  no  remembrance  left  of 
it ;  but  all  returning  to  their  former  course,  as  if  no  such 
thing  had  been  done  among  us  I 

But  the  consideration,  as  was  said,  of  the  thing  that  was 
done,  would  receive  a  great  deal  of  weight  by  considering 
the  doers ;  namely,  God  and  ourselves.  That  the  inhabit- 
ants of  London  should  be,  as  it  were,  in  a  conspiracy  to 
destroy  London  seems  very  strange.  And  yet  was  not 
that  the  easel  How  full  have  men's  minds  been  of  se- 
verity towards  such,  as  they  have  thought,  or  suspected, 
to  have  been  the  designing  instruments ;  but  how  merci- 
ful in  the  mean  time  to  themselves !  Every  one  added 
something  to  the  burning;  and  especially  every  one  that 
allowed  himself  in  the  ways  of  such  sins,  as  we  cannot 
but  know  are  very  provoking  to  his  jealous  eyes,  and  which 
God  will  least  of  all  spare  for,  when  they  are  found  among 
them  who  profess  his  name. 

And  that  it  should  be  God's  doing  is  never  to  be  forgot- 
ten. That  God  should  have  such  a  controversy  with  a 
people,  who  had  so  long  borne  his  name  ;  and  with  a  city, 
■wherein  he  had  so  long  dwelt!  And  yet,  "shall  there  be 
evil  in  a  city,  and  the  Lord  hath  not  done  it  1"  Amos  iii. 
6.  Are  not  we  to  acknowledge  his  own  doing  in  the 
easel  He  is  said  to  do,  whatsoever  creatures  do;  what- 
soever second  or  subordinate  causes  do,  while  he  has  them 
in  his  hand,  or  in  his  power ;  either  to  restrain  or  let  loose 
their  inclinations  and  natural  tendencies,  as  he  pleaseth; 
though  he  do  not  prompt  them  to  this  or  that  thing.  And 
again, 

II.  We  may  collect  hence  for  our  further  use,  that  such 
a  desolation  and  ruin,  followed  by  such  a  restitution  and 
recovery,  is  to  he  looked  upon  as  an  argument  of  the  Di- 
vine displeasure  not  prevailing  so  far  as  unto  a  total  re- 
jection, and  abandoning  of  such  a  people,  or  such  a  city. 

d  For  the  illustration  of  this  and  some  other  parts  of  this  discnurae,  it  may  not 
be  improper  to  give  ttip  reader  a  short  account  of  what  the  autlior  here  alludes 
to.  I  mean,  the  ruin  of  the  city  of  London  by  fire,  and  its  sudden  and  wonderful 
resurrecf  ion  again  from  its  ashes.  Of  which  surprising  events  many  of  our  his- 
torians have  given  us  a  very  pathetic  account :  though  possibly  some  of  my 
readers  are  not  much  acquiiinted  with  them,  and  conseiiuently  will  not  be  able 
to  read  this  sermon  with  nnnal  pleasure  and  advantage. 

The  dreadftil  fire,  so  oflin  alluded  to, began  on  September  2nd,  1^666.  - 
the  place  where  Ihr  Mmiii nl  lu.w  stands  ;  by  whicli 


,  _,     3  of  the  noblest  and 

t  turned  into  ashes  in  a  few  days._  A 
it  to  an  incredible  degree  ;  which  in  a 
^  the  tops  of  the  houses,  and  scattered 


raging  east  wind,  u 

moment  raised  the  t r- ,.-■,-:-     ,l 

prodigious  flalies  ni  all  i.liRes,  wljich  were  mounted  so  vastly  high  into  the  - 
as  if  heaven  and  earth  were  threatened  with  the  same  conflagration.  The  fury, 
as  an  English  historian  observes,  soon  became  insupportable  ngaiust  all  the  arts 
of  men  and  power  of  engines :  and  besides  the  dreatltul  scenes  of  tlames.  rains, 
and  desolation,  there  appeared  the  most  killing  sight  under  the  sun,  the  dis- 
tracted looks  of  so  many  citizens,  the  waitings  of  miserable  women,  and  the 
cries  of  poor  children  and  decrepit  old  people,  with  all  the  marks  of  conliision 
and  despair. 


There  was  great  displeasure  against  Jerusalem,  and  the 
breaking  out  of  that  displeasure  into  such  a  judgment  and 
vengeance  as  came  upon  it,  was  indeed  very  formidable, 
if  you  consider  that  alone.  But  if  you  consider  the  pro- 
mise, that  "the  street  and  the  wall  shall  be  built  again," 
and  that  notwithstanding  the  greatest  difficulties  that 
troublous  times  may  lay  in  the  way  of  such  a  work  ;  this 
shows  it  was  not  a  displeasure  to  a  total  abandoning  that 
city.  And  we  for  our  parts  have  reason  to  acknowledge 
the  Divine  goodness  in  this,  and  that  mercy  halh  been  re- 
membered in  judgment :  that  there  has  not  been  upon  the 
ruin  of  this  city  such  a  curse  or  malediction,  as  was  that  of 
Jericho;  "  Cursed  be  the  man  before  the  Lord,  that  rais- 
elh  up  and  buildelh  this  city  of  Jericho !  he  shall  lay  the 
foundation  thereof  in  his  first-born,  and  in  his  youngest 
son  shall  he  setup  the  gates  of  it,"  Josh.  vi.  26.  We  have 
redson,  I  say,  to  bless  God  that  he  has  not  so  cursed  us. 
And, 

III.  We  may  collect  further,  that  much  less  is  such  a 
ruin  (when  by  the  Divine  favour  it  is  followed  with  such 
a  restitution)  to  be  looked  upon  as  an  argument  against 
our  religion ;  against  the  religion  of  our  people,  and  our 
nation.  Some  might  perhaps  be  too  apt  to  make  such  an 
invidious  interpretation  and  comment  upon  such  a  piece 
of  providence ;  but  the  following  issue  of  things  is  some 
refutation  good  enough  for  such  an  argument.  And  it 
was  the  occasion  of  Saint  Augustine's  writing  those  twen- 
ty-two books  (as  he  himself  testifies)  concerning  the  city 
of  God;  that  there  were,  in  his  time,  such  conceits  and 
apprehensions,  upon  such  a  like  event  that  happened  to  a 
famous  city.  For  the  Goths  having  invaded  Rome  and 
sacked  and  ruined  that  city;  the  pagau  enemies,  of  that 
time,  had  an  apprehension  among  them,  and  talked  it  com- 
monly, that  this  ruin  was  fallen  upon  Rome,  upon  the  ac- 
count of  its  having  become  so  much  Christian,  as  it  was  at 
that  time.  It  was  the  design,  I  say,  of  all  those  hooks  to 
contend  against  the  folly  of  such  an  opinion  as  that ;  at 
least  this  was  the  occasion  of  Augustine's  writing  them, 
and  that  design  is  carried  on  very  much  throughout  them. 
And  again  we  may  note, 

IV.  'That  it  argues  a  very  favourable  divine  providence, 
when  God  does  fixedly  purpose,  and  effectually  bring  it 
about,  that  a  city  so  desolated  should  be  restored  and 
raised  again.  God's  hand  ought  to  be  acknowledged  in 
the  raising,  as  well  as  in  the  ruin,  of  such  a  city.  Both 
were  indeed  alike  strange  as  to  our  case.  Before  that 
desolating  judgment  came,  in  whose  thoughts  was  it"? 
who  suspected  such  an  eventl  As  before  that  judgment 
came  upon  Jerusalem,  that  calamitous  state  and  desolate 
judgment  which  befell  that  city,  you  find  it  said,  "  Who 
would  have  believed,  that  ever  an  enemy  should  have  en- 
tered within  the  walls  of  Jerusalem  1"  So  who  would 
have  believed  that  such  a  calamity  was  approaching  as 
that  of  London's  fire  before  it  came  t  that  all  the  power 
of  this  city  should  not  be  able  to  withstand  the  fire  at 
first ;  but  that  it  should  difiuse,  and  spread  so  universally, 
so  irresistibly;  who,  I  say,  would  have  thought  itl  And 
who  would  have  thought  that  it  should  have  been  so  soon 
raised  up  again  1  and  how  much  besides,  and  beyond  ex- 
pectation was  it  !<i  As  in  reference  to  Jerusalem,  who  of 
those,  wlio  beheld  it  in  its  ruins,  would  have  thought  or 
hoped  that  they  should  again  with  so  much  joy  behold 
Zion  the  city  of  their  solemnities,  and  see  Jerusalem,  as 
before,  a  peaceable  habitation "!  When  God  doth  things 
not  looked  for,  they  ought  to  make  the  greater  and  deeper 
impression.    When  he  bestows  imexpected  mercies,  he 

The  inscription  on  the  famous  pillar  or  monument,  erected  by  that  celebrated 
architect.  Sir  Christopher  Wren,  in  memory  of  this  calamity,  tells  us.  '■  The  fire 
with  incredible  noise  and  fury  destroyed  eighty-nine  churches,  among  which 
was  the  cathedral  of  St  Paul ;  many  public  hospitals,  schools,  libraries,  a  vast 
number  of  stately  edifices,  thirteen  thousand  two  hundred  dweUing  houses,  tour 
hundred  streets,  &c.  The  dcstnictinn  was  sudden  ;  for  in  a  short  time  the 
same  city,  which  was  seen  in  a  flourishing  condition,  was  reduced  to  nothing : 
and  after  three  days,  when  the  fatal  fire  bad  in  appearance  overcome  all  means 
of  resistance  and  human  counsels,  by  the  will  of  Heaven  it  stopped,  and  was 
extinguished."  This  was  a  sight,  as  Dr  Calamy  obsen'cs,  that  might  have 
given  anv  man  a  lively  sense  of  the  vanity  of  thisworid,  and  all  the  wealth  and 
glory  of  it,  and  of  the  futurnoonflagration  of  the  worid  itsclt.*  I  shall  only  add, 
without  inquiring  into  the  causes  of  this  dreadfiil  calumny,  which  the  author 
has  hinted  at.  in  one  part  of  this  discourse  :  that  all  persona,  as  Echard  lella 
lis,  were  iudefitigatilc  in  the  great  work  of  lelnnlding,  and  making  provision 
for  the  resurrection  of  this  city  ■  and  ftiat  Sir  Jonas  Moor  having  raised  Fleet- 
street,  according  to  the  model  appiiinled  ;  from  that  beginning  the  city  grow  so 
hastily  towards  a  general  perfection,  that  within  the  compass  of  a  few  years  It 
far  transcended  its  former  splendour. 

*  Abridgment  of  Baxter's  Life,  vol.  i.  p.  314. 


Serm.  XI. 


JERUSALEM  REBUILT  IN  TROUBLOUS  TIMES. 


expects  impressions  of  deep  and  lasting  gratitude ;  such 
impressions  as  are  not  to  De  worn  out.  For  what !  will 
we  refer  all  these  things  to  chance  ?  or  to  mere  human 
industry  1  Is  it  by  a  casual  concurrence  of  accidents 
that  snch  a  thing  as  this  is  brought  about  1  With  respect 
to  a  particular  house  it  is  said,  "  Except  the  Lord  build 
the  house,  they  labour  in  vain  that  build  it,"  Psalm 
exxvii.  1.  And  will  we  disinterest  God  in  so  momentous 
a  work  as  this  is,  the  restitution  of  such  a  city  1  And 
again, 

V.  Take  both  the  ruin  and  the  restoration  together,  and 
we  have  mighty  incentives  and  strong  obligations  to  study 
more  the  pleasing  of  that  God,  and  keeping  of  his  gracious 
presence,  who  m  ust  be  our  keeper ;  the  keeper  of  you,  and 
your  city.  We  read  of  a  certain  city  in  Italy,  whose  in- 
habitants chained  the  statutes  of  their  gods  to  their  par- 
ticular stations;  upon  the  apprehension  they  had  of  how 
great  concern  it  was  to  the  weal  of  their  city  to  keep  their 
deities  among  them,  or  that  they  should  not  be  deserted 
and  forsaken  by  them.  I  need  not  trouble  you  with  the 
particular  occasion  of  it.    But, 

God  is  only  to  be  held  and  kept  among  us  by  bands  of 
his  own  making;  by  his  o«'n  covenant  and  his  own  pro- 
mises, by  which  he  is  most  strongly  held,  if  we  do  not 
make  a  violent  rupture  ourselves,  and  break  off  ourselves 
from  him.  But  it  is  much  to  be  feared  the  Divine  pre- 
sence is  little  coveted,  or  desired;  and  it  little  appears 
that  God  hath  a  dwelling  in  many  of  the  new-built  houses 
of  this  city,  where  men  little  concern  themselves  whether 
they  have  God  with  them  or  no.  How  many  families 
are  there,  who,  after  so  monitory  a  judgment,  and  alier 
so  obliging  a  mercy,  yet  call  not  upon  the  name  of  the 
Lord !  or  wherein  that  wickedness  dwells,  which  will  not 
permit  him  a  dwelling  there  !  Is  this  just  dealing,  that 
when  he  provides  you  houses,  you  will  not  permit  him  a 
dwelling  there  1  He  furnisheth  your  habitations,  and  you 
spoil  his.  We  find  mention  made  of  a  people,  who  say 
unto  God,  "  Depart  from  us  ;  for  we  desire  not  the  know- 
ledge of  thy  ways :"  (Job  xxi.  14.)  and  yet  he  filled 
their  houses  with  good  things.  Ungrateful  and  unwor- 
thy wretches!  He  fills  their  houses  with  good  things, 
and  they  bid  him  begone.  But,  as  it  follows  there,  "  the 
counsel  of  the  wicked  is  far  from  me,"  ver.  16.  Let  it 
be  far  from  you  also.  That  vile  temper,  that  wretched 
disposition  of  heart,  far  be  it  from  me  I  Let  not  my 
soul  enter  into  their  secret ;  into  the  secret  of  those, 
who  have  the  heart  so  to  requite  the  Lord !  I  only  add, 
in  the 

yi.  And  last  place,  that  such  a  ruin,  and  consequent 
restitution,  are  no  assurance  to  such  a  place  or  city  that  it 
shall  never  be  ruined  again.  Let  us  so  far  improve  the 
instance  of  Jerusalem  here.  Upon  such  a  prayer  so  so- 
lemn, and  many  a  prayer  besides  offered  up  by  spirits 
wrestling  and  deeply  engaged  about  this  business,  here 
comes  a  gracious  prediction  and  promise;  to  wit,  "  I  will 
favour  .Terusalem,  the  streets  shall  be  built  again,  and  the 
wall,  and  the  work  shall  be  carried  on,  let  the  difficulty 
be  never  so  great,  and  the  contestation  against  it  never 
so  high  and  earnest."  Why,  one  would  have  thought  Di- 
vine favour  had  been  now  so  fixed  to  Jerusalem,  that  it 
should  never  have  been  off"  more.  But  how  much  other- 
wise was  the  case!  Jerusalem  suffered  many  a  distress 
after  this  rebuilding.  For  after  this  it  was  harassed  much 
by  the  Grecians,  Syrians,  Parthians,  and  the  Romans; 
and  by  some  of  these  several  times.  And  last  of  all  it  was 
taken,  and  so  dreadfully  ruined,  (I  mean  the  destruction 
brought  upon  it  by  Titus,)  that  ever  since  one  may  go  (as 
once  was  said  of  another  place)  and  .seek  Jerusalem  in 
Jerusalem,  and  all  in  vain.  But  God  forbid  that  this 
should  be  the  issue  as  to  London !  God  grant  that  it  may 
never  be  so  !  that  the  prevailing  and  growing  wickedness 
of  this  city  (for  it  seems  to  be  growing)  may  never  bring 
things  to  that  pass,  as  that  one  may  as  vainly  go  to  seek 
London  in  London. 


•  Preaclied  Septemlter  8th.  1695. 

Tliis  sermon,  it  appears,  was  preaclied  on  Septemlier  Stli,  1695 :  beinsthe  dav 
appomted  by  public  authority  for  a  eeiieral  thanltsgiving.  particularly  (Tjr  takini: 
the  strong  town  and  citadel  of  Namiir.  in  Flnndem.  by  King  William  ■  which 
place.  OS  Bishop  Burnet  tells  us.  was  so  happily  situated,  so  well  fortified,  anil 
so  well  furnished,  and  commanded,  that  it  made  the  attempt  seem  bold  and 
doubtful.  Namur  had  been  taken  by  the  French  about  three  years  betbre,  in 
Uie  viBW  of  a  BTeat  army ;  which  was  looked  upon  aa  one  of  tlw  gisateat  ac- 


SERMON  XL* 

Psalm  Ixvii.  2,  3. 

Tfiat  Ihy  teay  may  be  hirrwn  vpon  earth,  thy  soviiig  heal'h 
among  all  nations.  Lei  the  people  praise  thee,  O  God  ; 
let  all  the  people  praise  thee. 

I  TAKE  it  for  granted,  it  is  generally  known  that  it  is  by 
public  authority  recommended  to  us,  this  day,  to  celebrate 
the  praises  of  God,  for  the  preservation  and  success  vouch- 
safed to  his  majesty's  person  and  forces  abroad  :  and  par- 
ticularly, that  God  hath  proiected  and  guarded  so  precious 
a  life,  amidst  all  the  dangers  and  deaths  that  threatened  it 
in  the  siege  of  Namur  ;  and  given  success  to  the  design  of 
taking  that  fortress. 

And  whereas  ihe  proclamation  by  the  lords-justices  ap- 
pointing a  thanksgiving  on  this  day  in  reference  to  these 
great  things,  takes  notice ;  that  this  protection  of  the  king's 
life,  and  the  success  of  his  forces  in  that  great  undertaking, 
is  justly  to  be  looked  upon  as  an  answer  to  prayer,  espe- 
cially the  prayers  of  that  day  of  fast,  that  was  appointed 
and  observed  in  the  beginning  of  the  summer,  with  rela- 
tion to  this  year's  expedition  :  I  do  accordingly,  at  this 
time,  intend  to  consider  the  second  verse  of  this  psalm,  in 
connexion  with  Ihe  third:  as  I  did  on  that  fast-day  con- 
sider it,  in  connexion  with  the  first. 

The  words  of  the  proclamation  are  to  this  purpose ; 
"  That  whereas  they  did  appoint  a  general  fast  to  be  kept 
through  this  kingdom,  for  imploring  the  blessing  and  pro- 
tection of  Almighty  God  in  the  preservation  of  his  majes- 
ty's sacred  person,  and  prosperity  to  his  arms,  both  at  land 
and  sea,  which  hath  been  observed  accordingly;  and  for- 
asmuch as  it  hath  plea.sed  Almighty  God,  of  his  infinite 
goodness,  in  answer  to  the  prayers  humbly  and  devoutly 
offered  up  to  him,  to  grant  to  the  forces  of  his  majesty, 
and  his  allies,  so  great  success  in  the  taking  of  the  town 
and  castle  of  Namur:  they  do  therefore,  adoring  the  Di- 
vine goodness,  appoint  this  day,"  &.c. 

Now,  according  to  the  observation  that  is  justly  made 
here,  that  God  hath  made  the  event  to  correspond  so  far 
unto  prayer,  I  have,  as  hath  been  already  .said,  determined 
to  insist  iipon  the  second  verse  in  connexion  with  the  fol- 
lowing, which  run  thus  ;  "  That  thy  way  may  be  known 
upon  earth,  thy  saving  health  among  all  nations.  Let  the 
people  praise  thee,  O  God  !  let  all  the  people  praise  thee." 
\Vhereas  on  that  day  of  public  fast,  I  considered  the  second 
verse,  in  connexion  with  the  first ;  he  words  of  which  are 
these :  "  God  be  merciful  unto  us  and  bless  us,  and  cause 
his  face  to  shine  upon  us;  thatth)  waymay  be  known  upon 
earth,  thy  saving  health  among  all  nations." 

It  was' with  this  design  that  such  mercy  was  petitioned 
for;  or  that  God  would  he  merciful  unto  us,  and  bless  us, 
and  cause  his  face  to  shine  upon  us.  Which  expressions, 
relating  to  a  community  of  people,  and  their  public  affairs, 
import  favourable  aspects  of  Providence  upon  such  a 
people,  and  such  affairs;  and  that  such  requests  were 
made,  and  such  mercy  supplicated  for  from  heaven,  with 
this  design,  that  God's  way  may  be  known  upon  earth, 
his  saving  health  among  all  nations.  As  this  was  the  end 
and  design  of  prayer,  so  the  pro,spect,  the  expectation,  and 
hope  hereof,  is  made  the  great  inducement,  as  well  as  the 
spring  and  source  of  prai.se.  And  what  we  aim  at  or  seek 
for,  is,  that  all  people  may  every  where  praise  God  ;  that 
all  nations  mav  be  glad  and  sing  for  joy,  because  he  will 
"judge  the  people  righteously,  and  govern  the  nations 
upon  earth." 

By  the  way  of  God  we  are  to  understand,  the  course  of 
his  economy  in  governing  the  world;  but  especially  (as 
the  expressions  connected  with  it  show)  as  it  refers  to  Ihe 
salvation  of  men.  What  our  translation  reads  in  two 
words,  "saving  health;"  is  but  one  in  the  Hebrew  text, 

lions  of  that  long  reign.  But  though  the  fortifications,  both  in  strength  and  in 
the  extent  of  the  outworks,  were  double  to  what  they  had  been,  when  the 
French  took  the  place  ;  yet  King  William,  after  a  short  siege,  retook  that  im 
portant  town  and  fortress,  in  the  view  of  a  hundred  thousand  French,  com- 
manded by  the  famous  Mareschal  Villeroy  ;  which,  as  the  fore-mentioned  his- 


indeed, ' 


^  of  the  king's  hfe  ,-  and 


738 


DAVID'S  PRAYER,  THAT  THE  WAY 


Serm.  XI. 


saloation.  And  we  know  that  from  the  same  word  comes 
that  name  Jesus,  given  to  the  great  and  eminent  Saviour; 
who  by  a  linown  and  elegant  metonymy,  is  hereupon 
again  and  again  in  Scripture  called  God's  salvation.  And 
judicious  expositors  understand  this  to  be  the  highest  in- 
tendment and  ultimate  meaning  of  these  very  words  ; 
that  Christ,  and  God's  design  of  saving  sinners  in  and  by 
him,  may  be  more  known  in  the  world.  And  therefore, 
taking  the  foregoing  supplication  as  I  now  state  it,  con- 
nected with  the  re.solved  duty  of  praising  God,  and  the 
invitation  of  all  to  a  general  concurrence  herein;  and  we 
have  a  sufficient  ground  for  that  observation,  which  I  shall 
now  recommend  to  you  as  the  theme  and  subject  of  our 
present  discourse, 

That  our  souls  should  be  greatly  enlarged  and  highly 
raised  in  praising  God  for  successes,  and  for  favourable 
aspects  as  to  our  public  afl'airs,  from  the  hope,  that  thereby 
divine  knowledge  may  more  generally  be  diffused  and 
spread  in  the  world.     I  shall,  in  speaking  to  this, 

I.  Briefly  show  you  what  I  mean  by  divine  knowledge. 

II.  Show  you,  that  such  means  as  are  here  intimated  ; 
to  wit,  the  successes  and  favourable  aspects  of  providence, 
with  relation  to  the  public  affairs  of  such  as  profess  the 
name  of  God,  and  design  to  serve  his  interest  in  the 
world,  have  a  tendency  to  the  spreading  of  such  divine 
Knowledge  among  men.     And, 

III.  I  shall  show,  that  the  hope  and  expectation  hereof 
is  a  very  proper,  and  should  be  the  principal,  spring  of  our 
praises  for  such  successes,  and  favourable  aspects  upon 
our  common  affairs.  And  so  make  application  of  all,  as 
time  will  allow. 

I.  I  shall  briefly  show  you,  what  is  here  intended  by 
divine  knowledge.  That  is  truly  called  such  knowledge, 
whose  object,  and  whose  author,  and  whose  nature  are  di- 
vine. And  such  I  mean  that  to  be,  which  I  now  speak  of; 
and  shall  open  to  you  in  the  terms  of  the  text. 

1.  For  the  object  of  il ;  namely,  God's  way,  and  his  sal- 
vation. The  way  of  God,  els  I  told  you,  is  his  economy, 
or  course  of  dispensations  in  governing  the  world.  And 
that  takes  in  both  religion  and  righteousness  together,  ob- 
jectively considered;  the  knowledge  of  the  true  religion, 
and  of  all  that  men  do  mutually  owe  to  one  another. 
And  we  find  I  hat  both  are  intended  here  in  this  context. 
That  the  general  .spreading  of  religion  and  righteousness 
is  designed  and  aimed  at,  (with  the  desire  and  expectation 
of  which  the  Psalmist's  heart  is  so  much  taken  up,)  you 
may  see  from  the  seventh  verse,  which  concludes  the 
psalm.  "  God  shall  bless  us,  and  all  the  ends  of  the  earth 
shall  fear  him."  This  shall  be  the  consequence  of  his 
saving  us  ;  his  giving  us  success,  or  his  making  his  face  to 
shine  upon  us ;  that  is,  that  as  he  blesseth  us,  men  shall 
more  and  more  be  induced  to  ble.ss  him.  That  expres.sion, 
"  the  fear  of  God,"  is,  you  know,  a  paraphrase  of  true  re- 
ligion: not  only  religion  in  general  towards  God,  but  even 
such  religion  as  hath  its  foundation  in  Christ,  the  Saviour 
and  Mediator  between  God  and  men.  And  this  seems  to 
be  here  intended  in  the  words  of  the  text,  "  That  thy  way 
may  be  known  upon  earth,  thy  saving  health  among  all 
nations."  There  can  be  no  such  thing  as  religion  in  the 
world  at  all,  which  is  not  founded  in  the  hope  of  mercy, 
as  the  spring  and  fountain ;  and  of  final  felicity,  as  the 
end,  that  all  shall  result  into  at  last.  There  could  be  no 
more  religion  upon  earth,  than  in  hell,  if  there  were  no 
hope  of  salvation.  Men  would  but  have  the  religion  of 
devils,  or  fear  God  with  a  fear  of  horror.  For  the  devils 
are  said  to  believe  there  is  one  God,  and  tremble,  {^fiantji,) 
that  is,  gnash  their  teeth  for  horror,  James  ii.  19.  They 
tremble  to  think  there  is  a  power  superior  to  them,  which 
they  cannot  overcome  ;  and  that  v.'iU  take  a  just  and 
eternal  revenge  upon  them,  for  their  insolent  rebellion  and 
wickedness. 

It  is  then  the  knowledge  of  God's  salvation,  that  giveth 
a  rise  and  spring  to  religion  ;  and  without  this,  there  can 
be  no  such  thing  as  true  religion  in  the  world.  But  then 
al.so,  that  righteousness  is  comprehended  within  the  com- 
pass of  the  object  of  this  knowledge,  as  well  as  religion, 
appears  from  the  same  context ;  "  Let  the  nations  be  glad 
and  sing  for  joy,  for  thoushalt  judge  the  people  righteoasly, 
and  govern  the  nations  upon  earth,"  ver.  4.  As  God,  by 
the  dispensation  of  the  everlasting  Gospel,  requires  and 


teaches  us  to  live  righteously,  as  well  as  godly;  so  doth 
that  knowledge,  which  he  ingenerates  and  worketh  in  the 
minds  of  men,  (wherever  that  teaching  is  efficacious,)  pro- 
duce righteousness  towards  one  another  as  well  as  religion 
towards  God.  Both  the.se  I  take  therefore  to  be  compre- 
hended together,  in  the  object  of  this  knowledge;  and  so 
far  it  is  divine.     And, 

2.  It  is  divine  also  with  respect  to  the  author  of  this 
knowledge.  The  promise  in  the  new  covenant,  which 
God  said  he  would  make  with  his  people,  and  which  is  the 
connective  bond  of  all  that  are  his  people  indeed,  is  this; 
that  they  should  be  all  taught  of  God.  The  passage  is 
quoted  from  Jeremiah,  chap.  xxxi.  33,  34.  by  the  apostle  to 
the  Hebrews;  chap.  viii.  10,  11.  "For  this  is  the  cove- 
nant that  I  will  make  with  the  hou.se  of  Israel  after  those 
days,  saith  the  Lord  ;  I  will  put  my  laws  into  their  mind, 
and  write  them  in  their  hearts,  and  I  will  be  to  them  a 
God,  and  they  shall  be  to  me  a  people.  And  they  shall 
not  teach  evety  man  his  neighbour,  and  every  man  his 
brother,  saying.  Know  the  Lord;  for  all  shall  know  me 
from  the  least  to  the  greatest."  And  indeed  if  that  were 
not  designed  and  meant,  we  could  not  give  a  reasonable 
account,  why  this  should  be  made  the  matter  of  request  and 
supplication  to  him,  that  his  way  might  be  known  upon 
earth,  his  salvation  among  all  nations.  But  though  this  is 
a  knowledge  to  be  taught  and  given  by  God  himself,  yet 
he  useth  means  in  order  thereto.  But  by  how  much  the 
more  overpowering  his  influences  are,  and  by  how  much 
the  brighter  and  more  penetrating  his  light  is,  in  begetting 
this  knowledge,  so  much  the  less  doth  the  instrumentality 
of  the  means  appear  herein,  and  God  is  seen  in  it  so  much 
the  more.     And  then, 

3.  The  nature  of  this  knowledge,  as  well  as  the  object 
and  the  author  of  it,  must  be  understood  to  be  divine  too, 
inasmuch  as  it  is  plainly  intimated  to  be  efhcacious  and 
transforming  knowledge,  so  as  to  make  the  subject  like  the 
object ;  that  is,  so  as  to  make  men  appear  like  so  many 
representations  of  God  himself  in  this  world;  with  respect 
to  their  holiness  towards  himself,  and  mutual  love,  equity, 
and  righteousness  one  towards  another.  This  is  the 
meaning  of  his  writing  his  law  in  their  heart.  For  whereas 
his  law  is  all  gathered  up  (as  it  is  by  our  Lord  himself) 
into  this  double  summary  of  loving  God  with  all  our  hearts 
and  souls,  our  minds  and  strength,  and  loving  our  neigh- 
bours as  ourselves;  to  have  this  divine  knowledge,  in  truth 
and  reality,  is  to  have  it  so  efficaciously  operative,  as  to 
transform  the  very  soul  into  this  twofold  love ;  and  so  ac- 
cordingly to  frame  this  world  and  the  minds  of  men  every 
where  into  compositions  of  love  towards  God,  as  the  su- 
preme good,  and  towards  one  another,  in  obedience  and 
subordination  to  him.  And  this  is  that  divine  knowledge, 
which  the  text  and  context  do  manifestly  intend.     But, 

II.  We  are  to  show  you  how  successes,  and  the  favour- 
able a.spects  of  providence,  relating  to  the  public  affairs  of 
those  who  profess  his  name  and  espouse  his  interest,  tend 
to  propagate  such  knowledge  as  this  in  the  world  :  that  is, 
according  to  the  expression  in  the  text,  to  make  it  universal, 
so  as  that  God's  way  may  be  known  in  all  the  earth,  and 
his  .salvation  unto  all  nations;  and  that  true  religion,  and 
the  fear  of  God,  may  take  place  unto  the  utmost  ends  of 
the  earth,  according  lo  the  conclusion  of  the  psalm.  And 
when  we  behold  God  in  such  favoiirable  aspects  and  ap- 
pearances, how  much  does  the  hope  revive,  and  ri.se  in  our 
souls,  that  this  shall  be  the  final  issue  of  things!  namely, 
that  God  shall  be  thus  known  in  all  the  earth  so  as  to  be 
every  where  worshipped,  and  subdue  the  nations  of  the 
world  to  his  equal,  mild,  and  merciful  government.  I  shall 
proceed  here  by  these  two  steps: — 1.  I  shall  lake  notice  to 
you,  that  we  have  a  great  deal  of  reason  to  hope  for  this 
end  ;  and,  2.— That  we  may  observe  an  aptitude  in  such 
means  to  subserve  it. 

1.  We  have  a  great  deal  of  rea.son  to  hope  for  this  end  ; 
as  a  thing,  which  God  ultimately  has  in  de.-;ign,  and  will 
effect.  We  find  several  unaccomplished,  prophetical 
scriptures  of  this  import,  as  that  "  The  earth  shall  be  full 
of  the  knowledge  of  the  Lord,  as  the  waters  cover  the  seas," 
Isa.  xi.  9.  And  so  operative  will  be  this  knowledge,  that 
besides  the  impressions  of  religion  which  it  shall  make 
upon  the  souls  of  men  God-ward,  it  shall  also  impress  a 
universal  peaceableness  and  righteousness  upon  men's 


Serm.  XI. 


OF  GOD  MAY  BE  KNOWN  UPON  EARTH. 


-39 


minils,  towards  one  another;  sqas  that  men  shall  gene- 
rally agree  to  "  beat  their  swords  into  plough-shares^  and 
th  ir  spears  into  pruning-hooksi  nation  shall  not  lift  up 
sword  against  nation,  neither  Bhall  they  learn  war  any 
more,"  Isa.  ii.  4.  Such  will  be  the  powerful  eflicacy  of 
this  Divine  knowledge,  that  it  ihall  transform  the  world 
into  love  and  kindness,  benigniy  and  goodness ;  as  God 
himself  is  love,  and  the  suprem;  and  all-comprehendmg 
goodness. 

And  we  see  also  a  passage  in  the  orophecv  of  Isaiah, 
which  hatha  more  particular  reference  imto  Christ:  "Be- 
hold my  servant  whom  I  uphold;  mine  elect  in  whom  my 
soul  delighteth  ;  I  have  put  my  Spirit  upon  him,  he  shall 


2.  We  may  also  discern  an  aptitude  in  such  means,  as 
we  speak  of,  to  serve  this  end:  that  is,  when  there  are  fa- 
vourable aspects  of  providence  upon  those  that  espouse  the 
interest  of  God  in  the  world  ;  in  opposition  to  the  irreji- 
gion,  the  anti-chrislianity,  and  the  unrighteousness,  that 
obtain  therein,  and  loo  generally  take  place.  By  the  con- 
sideration of  several  things  that  concur,  you  may  discern 
an  aptne.ss  in  such  means  to  .serve  this  end.    As  consider, 

(1.)  Thai  the  minds  of  men  do  naturally  sink  into  athe- 
ism, or  irreligion  and  a  deep  oblivion  of  God,  when  ihings 
run  oil  in  one  course  and  tenor  with  a  slill,  uninterrupted 
stream.  Nothing  is  plainer,  or  more  obvious.  Because, 
from  the  creation  of  the  world  to  this  day,  the  course  of 


bring  forth  judgment  to  the  uemiles.    He  shall  not  cry,  i  nature  hath  been  so  constant,  steadv,  and  "uniform  ■  there 


nor  lift  up,  nor  cause  his  V3ice  to  be  heard  in  the  street. 
A  bruised  reed  shall  he  not  break,  and  the  smoking  flax 
shall  he  not  quench:  he  shall  brmg  forth  judgment" unto 
truth"  (unto  victory  it  is  read  in  the  New  Testament, 
Matt.  xii.  30.)  "  He  shall  not  fail,  nor  be  discouraged,  till 
he  have  set  judgment  in  the  earth;  and  the  islesshall  wait 
for  his  law,"  Isa.  xlii.  1—5.  How  far  w;  are  concerned 
in  that  I  shall  not  insist  to  show;  though  many  have  made 
their  observations  upon  tha:  expression  cf  the  isles  wait- 
ing for  his  law,  and  applied  it  to  lhe.se  islands  that  lie  so 
near  to  one  another,  and  wherein  we  ate  so  much  con- 
cerned. This  however  was  a  thing  to  be  sraduallv  done, 
but  withal  it  was  to  be  certainly  and  surelv  done ;'  name- 
ly, that  judgment  .should  a:  length  be  se'byhim  in  the 
earth.  This  expression  plainlvlnports  the'  universality 
of  the  effect,  and  not  as  if  it  we're  t.iis  or  that  single  spot, 
to  which  such  an  effect  was  to  be  confired ;  though,  in 
strictness  of  speech,  if  it  were  anv  where  known  in  the 
world,  it  would  be  known  or  set  in  the  earth.  But  that 
cannot  be  the  design  of  the  expression  as  it  is  generallv 


fore  men  have  been  apt  to  say,  "  Where  is  the  promise  of 
hiscomingi"  2  Pet.  iii.  4.  And  so  when  the  series  of 
providence  is  generally  equal  to  itself,  or  because  men 
have  no  changes,  therefore  they  fear  not  God,  Psal.  Iv.  19. 

(•2.)  God  hath  himself  declared,  that  in  such  a  case  as 
this  he  will  be  known  by  the  judgments  which  he  executes, 
Psal.  ix.  Iti.  And  when  they  are  judgments  of  such  a 
kind,  as  to  ensnare  men  in  the  works  of  their  on-n  hands, 
(to  use  the  following  words,)  and  when  men's  violent  do- 
ings are  turned  upon  their  own  pates,  the  Lord  is  then 
known  by  the  judgments  which  he  executes.  I  know  not 
the  Lord,  (said  Pharaoh,  Exod.  v,  2.)  neither  will  1  obey 
his  voice  ;  but  by  judgment  upon  judgment,  and  plague 
upon  plague,  he  made  him  know  him  before  he  had  done 
with  him.  He  could  at  length  sav,  "  The  Lord  fighteth 
for  Israel,  against  the  Egypiians,"  Exod.  xiv.  25. 

(.'5)  Men  are  more  confirmed  in  their  atheism,  or  in  un- 
due thoughts  of  God,  (which  comes  upon  the  matter  all  to 
one,)  when  the  course  of  providence  seems  to  favour  nn- 
righteotisness;  or  to  run   counter   to  a   righteous  cause. 


explained  ;  but  tha:  the  earth  in  general  ;s  to  be  the  sub-  Then  it  is  that  they  sav,  "  God  hath  forsaken  the  earth 

jeci  01  tms  great  effect :  and  the  expressions,  though  thev  and  if  there  be  anv  God  at  all,  he  is  surely  a  God  that  ta- 

are  wont  to  be  applied  to  the  case  cf  particular  souls,  yet  keth  pleasure  in  Wickedness  ;  he  liketh  our  violence  our 

ney  have  a  more  diffusive  applic3blenes.s,  which  is  not  injurious  and  wrongful  dealing  to  mankind;  and  even  to 

to  be  overlooked      ■  A  bruised  reel  shall  he  not  break,  them,  who  call  them.selves  after  his  name."    Thus  becaose 

ana  the  smoking  flax  shall  he  not  quench."     A  meiosis  is  judgment,  upon  men's  works  of  that  kind,  is  not  speedily 

fh  ,i!     l7^^  '°  these  words ;  the  meaning  of  which  is,  execnied,  therefore  are  the  hearts  of  the  sons  of  men  fully 
that  he  shall  be  so  far  from  bruising  the  reed,  that  he  shall  I  set  in  them  to  do  evil,  Eccle.s.  viii.  11.     For   they  sav 

strengthen  it;  he  shall  be  .so  far  fron  quenching,  that  he  "  Tush  !  God  seeth  not,  neither  is  there  any  knowledge  in 


shall  more  and  more  inflame,  the  smoking  flax.  This,  I 
sav,  besides  its  being  particuUrlv  applicable  to  the  case'of 
individual  persons,  must  be  understood  also  to  have  a  ge- 
neral reference  to  the  .state  of  the  Christian  interest.  That 
though  It  be  low  and  languishing,  ar.d  many  times  like  a 
bruised  reed,  or  a  little  smoking  flax,  where  the  fire  is 
ready  to  expire  and  go  out,  vet  it  shall  not  be.  That 
bruised  reed  shall  grow  stronger,  and  that  smoking  flax 
shall  be  blown  up  into  aflame  ;  and  so  will  go  further  and 
Itxrther  on,  nil  the  effect  shall  neasure  with'the  earth  and 
have  no  other  confines  and  limits  than  that;  til!  he  sh.all 
set  judgment  in  the  earth,  and  aave  wrought  that  general 
transformation  in  the  world,  that  all  eyes  shall  see  the 
salvation  of  God. 

And  when  we  are  told  in  the  book  of  Daniel  (ii  45  )  of 
the  stone  cut  out  of  the  mountain  without  hands,  that 
should  become  a  mountain  ard  fill  the  earth;  I  think 
there  is  nothing  in  any  time  or  age  hitherto  past  that  ran 
answer  the  import  of  such  a  saving  as  that  is  This  ,s  a 
work  vet  to  be  done,  and  therefo-e  yet  in  great  pa  it  to 'be 
hoped  lor;  that  that  stone  Christ,  Christranitv;  his  reli- 
gion diffused  and  spread  among  all  nations  of  the  earth 
by  an  almighty  Spirit  poured  forth  upon  all  shall  be  so 

kiltie  ,K^^^-  ^V  ''°°'''  """^'"^^  =^^  vet  done,  that 
answers  the  import  of  so  great  a  word  of  prophecy,  as 

Moreover,  we  are  told  that  upon  ;he  sounding  of  the  se- 

^f  Ir  r  /'"3^Ti,'°'r!u"  '"'"'^'^  ""  '"'•^""^  kingdoms 
of  our  Lord  and  of  his  Christ,  Rev.xi.  15.  And  this  will 
be  in  answer  to  what  was  predicted  long  before   in  the 

^nr'ivn^'"."'-  -^^  °^  "!  ?^  '  "'"  ^^^^  '^ee  the  heSthen 
lor  thme  inheritance,  and  the  uttermost  parts  of  the  earth 
for  thy  possession,  P.sal.  ii.  8.  So  that  as  to  the  end  we 
have  a  great  deal  of  reason  to  hope  for  it.  which  I  pro- 
posed to  represent  to  you  iu  the  first  place.  ' 


dge  i-. 
the  Most  High;"  as  such  men  are  brought  in  speaking  in 
the  tenth  and  ninety-fourth  Psalms:  thai  is,  this  is  repre- 
sented a-s  the  sense  of  their  hearts,  which  to  him,  who  reads 
the  sense,  immediately  impressed  upon  the  mind,  is  equal 
to  speaking;  for  he  doth  not  need  that  they  should  put  it 
into  words.     God  reads  it  as  it  lieth  there.  '  But  then, 

(4.)  When  the  course  and  tenor  of  providence  in  these 
respects  alter,  it  tends  both  to  revive  and  rectify  the  no- 
ticms  of  God  in  the  minds  of  men  ;  I  mean,  when  it  alters 
so  as  to  animadvert  upon  manifest  and  palpable  unright- 
eousness and  iniquity  in  the  world,  and  to  favour  a  right- 
eous cause. 

This,  I  say,  tends  to  revive  the  notions  of  God  in  the 
minds  of  men ;  for  every  body,  in  his  distress,  is  apt  to 
think  of  God.  There  are  certain  semirm.,  certain  princi- 
ples of  natural  religion  in  the  minds  of  all  ;  which,  though 
some  take  a  great  deal  of  pains  quite  to  eradicate,  yet  they 
can  never  quite  do  it;  nature  is  too  hard  for  them:  but 
those  principles  that  they  cannot  extinguish,  they  make  a 
shift  to  lay  asleep.  Lust  is  loo  strong  for  light.  A  pro- 
pension  to,  and  a  resolution  of,  being  wicked,  are  tor  the 
most  part  victorious,  generally  governing  in  the  minds  of 
men  ;  so  as  that  the  truths  ihey  hold,  thev  hold  in  unright- 
eousness, Rom.  i.  18.  But  aflliction,  and  the  cross  ren- 
counters of  providence,  revive  the  sleeping  principles  of 
religion  :  which  are  hound  up  in  a  torpid  and  stupifying 
slate.  Men  begin  to  bethink  themselves,  when  they  find 
themselves  in  perplexity  and  distress.  And  when  the  wise 
man  in  Ecclesiastes  (chap.  vii.  14.)  bids  us  in  the  day  of 
adversity  to  consider,  he  speaks  according  to  the  natural 
tendency  of  ihe  thing ;  because  there  will  be  a  greater 
aptitude  in  the  minds  of  men  to  consider,  when  things  are 
adverse  to  them,  and  run  quite  conlrarj-  to  their  inclina- 
tion.    And, 

The  notion  of  a  Grod  is  not  only  hereby  revived,  but  in 
some  measure  rectified  too.  They,  who  before  thought 
God  did  countenance  their  way,  now  find,  that  this  was  a 


DAVID'S  PRAYER,  THAT  THE  WAY 


740 

■weak,  infirm  argument,  and  thai  it  proves  no  such  thing. 
They  cannot  now  any  further  satisfy  themselves,  that  that 
Deity  (which  ihey  cannot  altogether  disimagine)  is  la- 
vourable  to  unrighteousness  ;  but  (hat  if  there  be  a  God, 
he  is  such  a  one,  to  whom  right  and  wrong  are  not  indif- 
ferent thing.<.     They  begin,  I  say,  to  apprehend  so  now. 

An  ungodly  frame  and  dispositioQ  of  spirit  had  obtain- 
ed, to  a  very  great  degree,  amongst  Joseph's  brethren;  but 
•when  they  meet  with  a  series  of  cross  providences,  these 
remind  them  of  their  unrighteous  dealing  with  their  bro- 
ther ;  the  thoughts  of  which  had  slept  with  them  long,  but 
now  they  revive  ;  and  they  now  begin  to  return  to  a  right 
mind  concerning  that  very  matter.  But  what  comes  near- 
er our  case  is  that  Assyrian  tyrant,  "  who  had  been  so 
lono-  the  plague  and  pest  of  the  world,  and  wrought  such 
a  d°estruction  among  the  people  of  God.  When  provi- 
dence came  to  animadvert  upon  him,  and  he  lay  under 
God's  rebukes  and  frowns,  he  fancied  himself  a  beast;  and 
became  like  one,  by  the  power  of  his  own  imagination,  (as 
Chat  is  most  likely  to  be  understood,)  till  he  was  capable  of 
understanding,  that  the  Most  High  did  rule  in  the  king- 
doms of  men,  and  give  and  dispose  of  them  as  he  thought 
fit,  Dan.  iv.  17.  And  as  I  noted  to  you  before,  Pharaoh 
would  not  know  God,  neither  obey  his  voice  to  let  Israel 
go,  after  a  series  of  cross  providences  following  one  ano- 
Ther;  till  at  length  he  saw  himself  surrounded  with  wa- 
ters, that  gave  a  safe  passage  to  the  Israelites,  but  a  con- 
tinual threatening  and  terror  to  him  and  his  army;  but 
■when  he  found  their  chariot-wheels  taken  off,  he  cried  out, 
"  Now  we  must  all  fly,  God  is  fighting  for  the  Israelites." 
Then  he  bethought  himself  of  a  God,  who  did  not  like 
such  a  course  as  his  was  of  oppression  and  tyranny,  over 
a  people  more  righteous  than  himself. 

Not  that  we  are  to  think,  that  successes  and  favourable 
aspectsof  providence  are  themselves,  and  considered  apart, 
a  measure  of  right  and  wrong,  in  the  world.  That  can  by 
no  means  agree  with  what  we  have  supposed  already. 
There  are  (he  greatest  variations  of  providence  imagina- 
ble, but  there  cannot  be  variations  of  what  is  right  and 
■wrong :  for  what  is  right,  always  will  be  right ;  and  what 
is  wrong,  will  always  be  wrong.  But  supposing  that  a 
cause  be  in  itself  manifestly  righteous  on  the  one  hand, 
and  unrighteous  on  the  other;  (which  may  be  known  by 
other  measures,)  then  providence  falling  in  with  that 
■which  in  itself  is  apparently  right,  revives  and  strengthens 
the  apprehension  of  such  a  Deity,  as  approves  of  that  which 
is  right  and  equal,  and  disapproves  the  contrary.  And  so 
it  tends  at  once,  as  I  proposed  to  show,  both  to  revive  and 
rectify  the  thoughts  of  God.     And  hereupon, 

(5.)  The  great  commotions  of  nations,  when  the  world 
hath  been  long  before  in  a  deep  dream,  and  a  drowsy  sleep, 
taking  no  notice  of  God  that  rules  the  world,  and  governs 
the  kingdoms  of  men  :  when,  I  say,  there  are  great  agita- 
tions; collisions  of  interests,  and  concussions  of  nations; 
nation  dashing  against  nation ;  if  in  this  case  an  apparent- 
ly righteous  cause  receives  countenance,  and  is  under  fa- 
vourable aspects  from  heaven,  God  comes  to  be  a  great 
deal  more  thought  of  in  the  world  than  he  was.  He  is  then 
also  thought  to  be  such,  as  indeed  he  is ;  a  God  who  takes 
not  pleasure  in  wickedness,  nor  approves  of  unjust  or  un- 
righteous practices,  though  he  may  have  lorborne,  and 
spared  those  for  a  lime  that  used  them.  But  further,  when 
hereupon  the  thoughts  of  God  are  revived,  and  rectified 
in  any  measure  in  the  mindsof  men,  they  become  so  much 
the  more  susceptible  of  superadded  revelation  from  him; 
such  as  that  which  is  contained  in  the  Scripture.  For  it 
is  to  no  purpose,  when  the  ■n'orld  is  generally  athei.stical, 
and  have  either  buried  the  notion  of  a  God,  or  perverted 
it  so  as  that  to  think  there  is  a  God,  or  that  there  is  none, 
is' all  one  with  them ;  it  is,  I  say,  to  little  or  no  purpose  lor 
men  to  go  up  and  down  among  such  persons,  in  such  a 
state  of  things,  wilh  a  Bible;  for  they  disbelieve  such  a 
kind  of  Deity  as  that  book  reveals.  But  if  the  thoughts  ol 
God  be  recovered  and  rectified  in  the  minds  of  men,  tliey 
are  a  greatdeal  moresusceptibleof  superadded  revelation 
from  heaven.  And  especially,  ^  ^  ^  ,  .  ^„„„ 
(6  )  If  that  revelation  be,  as  that  of  the  Gospel  is,  a  reve- 
lation of  grace.    For  when  God  hath  discovered  himselt 

a  NfbiicIiadiiP7,zar.  ...     ,  .     n       i  i  ■     ■.- 

b  Tlio  author  alludes,  I  suppose,  to  the  late  French  long  a 


Serm.  XL 

by  terrible  things;  beirg  displeased  with  the. ■wickedness, 
the  atheism,  the  irreligon,  the  unrighteousness  of  men  in 
this  world ;  if  then  theie  be  a  discovery  of  his  reconcile- 
ableness,  of  his  wiUingiess,  or  readiness  to  be  at  peace 
with  the  world;  in  wha  a  preparation  may  the  mindsof 
men  be  supposed  to  be  b  receive  such  a  doctrine,  as  that 
of  the  Christian  religion !  a  discovery  of  God  m  Christ 
reconciling  the  world  to  himself.  Do  bul  observe,  there- 
fore, that  method  of  refresenting  the  great  Christian  doc- 
trine of  the  Gospel,  of  ree  justification  by  faith  in  Jesus 
Christ,  -n'hich  the  aposlle  lakes  in  the  epistle  to  the  Ro- 
mans. He  begins  it  with  the  discovery  of  the  general  wick- 
edness of  the  Gentile  -world,  and  afterwards  of  the  Jews. 
As  to  the  former  he  saith.  The  wrath  of  God  is  revealed 
from  heaven  a?ainst  all  ungodliness,  and  unrighteousness 
of  men,  who  hold  the  truth  in  unrighteousness,  Rom.  i. 
18.  And  what  is  all  this  for  1  It  is  all  to  prepare  and 
make  way  for  the  revelation  of  grace.  We  have  proved, 
saith  he,  both  Jew  and  Gentile  to  be  under  sin  ;  and  there- 
fore that  there  can  be  no  such  thing  as  reconciliation  to 
God  and  acceptance  with  him,  but  it  must  be  by  themter- 
vening  righteousness  of  another.  And  so  nothing,  in  the 
way  0?  means,  doth  so  dispose  the  minds  of  men  to  receive 
the  Gospel,  as  when  God,  in  the  methods  and  course  of  his 
providence,  dolh  appear  terrible  against  wickedness,  the 
impiety  and  the  injustice  of  men :  nothing,  I  say  in  point 
of  means  can  le  a  greater  preparation  for  the  ditfusion  of 
the  grace  and  ight'olthe  Gospel,  and  the  more  ready  and 
successful  spread  theieof     And  I  add, 

(7)  That  by  such  favourable  aspects  of  providence  upon 
them  that  espouse  Gcd's  interest  in  the  world,  the  great 
obstructers  of  the  prt^ress  of  the  Gospel  come  to  be  debili- 
tated, and  that  power  of  theirs  weakened,  and  retrenched; 
by  which  they  opposed  to  the  utmost  the  diffusing  ol  reli- 
gion and  the  spreading  the  knowledge  of  God  :  making  it 
their  bu.siness  as  much  as  possible  to  extirpate  that  reli- 
gion ivhich  godly  sojls  do  so  much  desire  to  see  spread  in 
the  earth  When  the  providence  of  God  doth  animadvert 
on  such,  as  make  it  I.ieir  business  to  destroy  true  religion 
mU  of  the  earth;  so  as  that  instead  of  its  being  known  m 
all  nations  it  shall  not  be  known  any  longer  in  their  own, 
as  far  as  it  is  in  their  power  to  exterminate  it :  t  when 
such,  I  say,  are  animadverted  upon,  every  eye  seeth  how 
this  tends"  to  prepare,  and  make  way  for,  the  freer  diffu- 
sion of  the  Gospel  li'ht  and  knowledge  among  men.  For 
they  that  would  do  nuch  athing  as  root  out  true  religion 
out  of  their  own  nation,  to  be  sure  would  he  far  from  let- 
ting it  spread  in  the  rest  of  the  world  ;  and,  if  it  were  in 
their  own  power,  there  should  be  no  such  thing  in  the 
world  at  all.  Thus  it  appears  that  favourable  events 
to  those  who  espouse  God's  interest,  tend  to  remove  obsta- 
cles out  of  the  wav  to  the  diff"usion  of  true  religion,  and  to 
promote  the  propagation  jf  it  in  the  earth.  I  therefore 
come  now  to  show,  in  the  j      j     ^     u 

III  Place  That  the  hope  of  this  issue  and  end  should 
animate  mightily  our  praises,  and  be  the  principal  ground 
of  thanksgiving  unto  Goit  for  such  successes  and  Javour- 
able  aspects  of  providence  upon  them,  who  espouse  his  in- 
terest in  the  world.  This  might  be  many  ways  made  out,  and 
indeed  by  such  means  as  are  most  evident  in  reason,  and 
most  intimate  to  the  very  essence  of  religion.  For  in  plain 
commcm  reason  it  appears,  that  the  creature  is  not  to  be 
his  own  end  ;  much  less  are  we  to  suppose,  that  God  dotli 
such  and  such  things  for  the  creature  as  his  end  He  that 
is  the  first,  must  be  the  last  in  all  things.  He  that  is  the 
author  of  all  things  must  be  the  end  of  all  things.  All  this 
is  plain  to  common  reason.  And  if  you  go  mtothe  deeper 
in  wards  of  religion,  which  are  nea  riy  al  lied  to  genuine  and 
recti  fied  reason,  nothing  is  plainer,  than  that  this  is  ground- 
ed in  those  great  things  of  religion,  which  are  most  essen- 
tial to  it.  Self-denial,  for  instance  ;  I  do  not  pray  to,  nor 
praise  God  upon  my  own  account,  so  much  as  upon  his. 
For  if  I  be  a  Christisn,  if  I  be  a  disciple  fj Christ  I  am 
taught  to  abandon  myself,  to  nullify  myself,  and  all  inte- 
rests and  designsof  mine,  further  than  as  they  fall  in  with 
his,  and  are  subservient  thereunto.  It  is  that  which  best 
agreeth  with  that  great  essential  principle  of  all  religion, 
the  love  of  God,  which  is  the  noblest  of  all.  By  how 
edict  of  Nanlz  a  few  rears  before,  and  the  terrible  persecution  of  the  pro- 
:epeal  of  the     te^tunts  in  his  kingdom. 


Serm.  XII. 


OP  GOD  MAY  BE  KNOWN  UPON  EARTH. 


711 


much  the  more  I  love  God,  by  so  mach  Ihe  more  is  my 
heart  raised  in  praises,  when  I  find  events  to  happen  that 
have  any  tendency  to  promote  bis  glory;  and  to  make  him 
more  known,  leared,  loved,  and  honoured  in  the  world. 
And,  to  speak  summarily  unto  this  matter,  do  but  con- 
sider these  two  things  ;  which  we  may  superadd  to  all  the 
rest. 

1.  That  we  ought  to  praise  God  for  mercies,  for  the  same 
reason  that  we  pray  for  them.  But  we  are  not  to  pray  for 
them  ultimately  for  ourselves,  hut  for  God;  that  they  may 
serve  the  interest  of  his  glory,  and  be  Ihe  meansof  diffusing 
the  knowledge  of  him  in  the  earth.  It  is  not  a  real  glory 
that  can  be  wrought  out  for  him;  but  it  is  manifestative 
glory ;  which  stands  in  his  being  known  and  acknowledged 
by  his  creatures,  the  works  of  his  hands,  and  so  much  the 
more  by  how  much  the  more  general  it  is.  I  have  said  we 
are  to  give  thanks  for  mercies,  upon  the  same  terms  that 
we  are  to  pray  for  them.  And  how  we  are  to  do  that,  we 
are  taught  by  that  method  of  prayer  which  our  Lord  him- 
self directed ;  in  which  the  first  thing  petitioned  for,  is, 
"  Hallowed  be  thy  name,"  Matt.  vi.  9.  And  that  Gbd  may 
be  glorified,  is  the  thing  which  is  to  be  first  in  our  eye  and 
design.  It  ought  to  be  so  in  our  seeking  mercies  from  him; 
and  consequently  it  ought  to  be  so  in  our  rendering  ac- 
knowledgments and  praises  to  him,  for  his  kindness  and 
mercies.    And  again, 

2.  We  ought  to  praise  God  for  mercies,  for  the  same 
reason  for  which  we  are  to  apprehend  he  bestoweth  them. 
But  it  is  plain  he  bestoweth  them  not  for  our  sakes,  but 
his  own,  "Not  for  your  sakes  do  I  this,  saith  the  Lord 
God,  be  it  known  unio  you:  be  ashamed  and  confounded 
for  your  own  vvays,  O  house  of  Israel,"  Ezek.  x-X-xvi.  3'2. 
"I  do  not  do  these  things  on  your  account,  but  for  my 
own  name's  sake ;  that  my  name  may  be  known  among 
the  heathen,  and  that  the  world  may  more  generally  ac- 
knowledge me  to  be  God." 

And  according  as  things  have  this  tendency  and  design, 
so  let  our  praises  be  directed,  this  day,  upon  the  same  in 
ducement,  and  from  this  same  spring ;  namely,  the  hope 
that  God's  ways  shall  be  known  upon  earth,  and  his  sal- 
vation unto  all  nations;  and  that  the  present  favourable 
aspects  of  providence  will  some  way  contrihute  hereunto, 
as  they  have  this  tendency  and  design.  If  we  do  not  con- 
sider the  matter  so,  we  disparage  our  own  victories,  when 
we  should  give  thanks  for  them ;  we  make  them  little  and 
inconsiderable,  and  upon  the  whole  matter  to  have  nothing 
in  them.  For  abstracted  from  the  subserviency  in  such 
providences  to  the  interest  of  God,  and  religion,  and  right- 
eousness in  the  world,  I  pray  what  have  they  in  them  1  All 
goeth  for  nothing,  and  will  be  as  nothing  in  a  few  years. 
We  cannot  say  that  any  thing  is  truly  and  rationally  valu- 
able, that  runs  not  into  eternity;  that  hath  not  a  look  to- 
wards an  everlasting  state  of  things,  and  the  interest  of  that 
kingdom  that  shall  never  end.  When  the  world  passelh 
away,  and  all  the  lusts  thereof,  they  who  do  the  will  of 
God  abide  for  ever,  1  John  ii.  17.  It  signifieth  very  little 
to  particular  persons  whether  they  be  rich,  or  poor,  for  a 
few  days,  here  in  this  world.  And  it  signifieth  as  little  lo 
nations,  whether  their  condition  be  opulent  or  indigent; 
whether  they  be  under  oppression,  or  in  a  state  of  liberty ; 
it  signifieth  little,  I  say,  when  it  is  considered,  that  these 
are  replenished  with  inhabitants  made  for  eternity,  and  an 
everlasting  state  of  things,  and  who  must  shortly  pass  into 
that  eternal  state.  Nothing  is  really,  or  upon  rational  ac- 
counts, valuable  with  them,  but  what  carries  with  it  a  signi- 
fication of  good,  in  reference  to  eternity.  So  it  is  to  a 
person,  so  it  is  to  a  nation,  and  so  it  is  to  this  world  and 
all  the  inhabitants  of  the  earth. 

Therefore,  while  we  praise  God  for  the  favourable  as- 
pects of  his  providence,  which  have  such  a  tendency  as 
this,  generally  and  indefinitely  considered,  let  us  bring 
down  this  to  the  particular  ca,se  before  us.  If  we  appre- 
hend much  is  not  done  toward  this  great  end,  by  this  par- 
ticular instance  of  a  favourable  providence,  yet  consider 
this  as  a  part,  and  as  a  step  to  more.  And  in  order  to 
excite  our  praises  the  more,  to  heighten  them,  and  raise 
our  spirits  in  this  duty  of  praising  God,  let  us,  I  pray,  re- 
present to  ourselves  tlie  contrary  state  of  the  case  even  as 
to  this  particular  thing  that  we  praise  God  for;'  namely 
•  Preached  at  Silver-.^lrecl,  NovpmlMT  5th,  1695. 
51 


his  preserving  the  life  of  onr  king.  What,  if  ve  had  been 
to  mourn  for  the  loss  of  him  !  A  strong  hold  hath  also 
been  taken,  which  a  potent  army  came  to  relieve.  Sup- 
pose the  armies  had  fought;  suppose  the  army  that  came 
to  the  relief  of  Namur  had  been  victorious;  and  suppose 
there  had  been  a  total  destruction  of  our  own  ;  think  what 
the  dreadful  consequences  would  have  been !  when,  in- 
stead of  having  the  knowledge  of  God  to  spread  further  in 
the  world,  we  should  have  had  violence  and  tyranny  in 
the  height  thereof  deluging  Europe !  and  threatening  a 
deluge  as  general,  as  such  power  could  extend  unto !  What 
hope  could  we  have  left  to  our  posterity,  that  they  should 
long  enjoy  that  Gospel,  which  we  enjoy;  or  profess  that 
religion  in  peace  which  we  profess  in  peace  and  tranquil- 
lity'? I. say,  do  but  turn  the  tables;  and  consider  what  our 
case  had  been,  if  it  were  stated  in  a  direct  contrariety  to 
what  it  is  There  are  many  more  things  which  I  might 
have  said,  by  way  of  particular  use  of  this  subject;  hut  at 
present  let  us  call  upon  God  for  a  blessing  upon  what  hath 
been  now  spoken. 


SERMON  XII.* 

Joshua  xxiv.  20. 

If  ye  forsake  Ihe  Lord,  and  serve  strange  gods,  then  he  will 
turn  and  do  you  hurt,  and  consume  you,  after  that  he  hath 
done  yon  good. 

Some  few  things  I  shall  offer  to  your  notice,  by  way  of 
introduction  to  what  I  intend  from  this  portion  of  Scrip- 
ture.    As  in  the  first  place. 

That  the  good  which  God  had  done  this  people,  he  was 
confessedly  the  Author  of  it.  He  not  only  was  really  and 
indeed  so ;  but  he  was  owned  and  acknowledged  to  be  so. 
There  was  not  a  doubt  in  the  case.  It  was  a  thing  taken 
for  granted,  and  which  every  one  would  own ;  that  all  the 
good  which  had  been  done  to  Ihem,  proceeded  only  from 
him,  who  is  the  Author  of  all  good.     And  again. 

That  the  good  which  he  did  for  this  people  was  very 
peculiar,  such  as  he  had  then  done  for  no  people  beside. 
He  gave  his  testimonies  unto  Jacob,  his  statutes  and  his 
judgments  unto  Israel;  he  had  not  done  so  lo  any  people, 
Ps.  cxlvii.  19,  20.     Moreover, 

That  the  peculiarity  of  his  favourable  dispensation  to- 
wards them  was  resolvable  only  into  good  pleasure.  No 
other  account  could  be  given  of  it,  why  he  should  be  so 
particularly  favourable  to  that  people  above  other  people, 
than,  as  our  Lord  says  in  another  case,  "  Even  so.  Father, 
for  so  it  seemed  good  in  thy  sight,"  Matt.  xi.  26.  And 
lastly. 

That  though  the  destruction  threatened  unto  one  people, 
.so  anil  so  offending  against  goodness  and  mercy,  doth  not 
import  the  certainty  of  such  an  event,  in  reference  to 
another  people,  offending  in  the  like  manner;  yet  it  imports 
the  case  of  such  a  people  to  be  very  insecure,  and  that  they 
are  liable  to  the  same  destructive  severities  and  consuming 
judgment-s,  as  if  they  had  been  the  people  immediately  and 
directly  threatened.  I  say  they  are  liable,  and  cannot 
reckon  themselves  entitled  to  an  immunity  fiom  such 
destructive  judgments. 

These  things  being  premised,  the  ground  of  our  present 
discourse  will  lie  thus :  That  the  good  which  God  hath,  of 
mere  good  pleasure,  and  in  a  peculiar  distinguishing  way, 
done  for  a  nation,  leaveih  them  liable  tn  consuming 
judgments,  if  they  grossly  offend  God,  and  generally  revolt 
from  him.     In  speaking  to  this,  I  shall. 

First,  Give  you  the  state  of  this  truth,  generally,  and 
indefinitely  considered.     And  theil. 

Secondly,  Speak  unto  it  with  special  application  U' 
our  own  case,  and  the  .state  of  things  among  ourselves. 

FmsT,  I  shall  give  you  the  state  of  this  truth,  as  con 
sidered  more  indefinitely.  And  therein, — I.  Shall  considet 
that  good,  which  God  may  be  supposed  to  do  a  people 
of  his  own  good  pleasure,  and  in  a  peculiar  way ;  and^Il 


742 


THE  SIN  AND  DANGER  OF  FORSAKING  THE  LORD. 


Their  liabkness  unto  his  consuming  wrath,  upon  the  sup- 
position here  put;  that  is,  if  they  should  grossly  offend, 
and  generally  revolt  from  God,  or  rebel  against  him. 

I.  Let  us  consider  the  good,  which  God  may  be  supposed 
to  do  such  or  such  a  people,  out  of  mere  good  pleasure. 
And  here  we  shall  consider,  in  what  respects  he  may  be 
supposed  to  do  a  nation  good,  and  also  upon  what 
accounts. 

1.  In  what  respects.  And  for  this  we  shall  take  our 
measure  from  what  we  find,  even  in  this  very  chapter,  in 
reference  to  the  people  of  Israel.  The  chapter,  you  see, 
begins  with  a  large  narrative  and  rehearsal  of  what  God 
had  done  for  them ;  and  it  is  well  worth  your  notice  and 
observation.  You  must  consider,  that  the  time  of  Joshua's 
leaving  them  was  now  at  hand.  He  was  apprehensive  of 
it,  and  therefore  gathers  the  princes  and  heads  of  the  tribes 
to  him  on  purpose  to  take  a  solemn  leave.  They  had  been 
under  his  conduct  by  Divine  appointment;  and,  as  their 
general,  he  had  led  them  into  that  good  land,  which  God, 
by  promise  and  oath  to  their  forefathers,  Abraham,  Isaac, 
and  Jacob,  had  entitled  them  lo  as  their  seed,  and  now 
conferred  upon  them.  He  was  apprehensive  of  the  stale  of 
their  case,  after  his  departure ;  knowin?  well  the  terms  upon 
which  God  had  put  himself  under  such  bonds  and  obliga- 
tions to  them.  Therefore  he  gathers  the  tribes  of  Israel  to 
Shechem,  and  called  for  their  elders,  their  judges,  and 
ofBcers,  who  presented  themselves  before  God.  Upon 
which  he  begins  his  narrative  of  what  God  had  done  for 
them;  and  in  what  particular  respects  he  had  favoured 
Ihem,  and  done  them  good.  "  Thus  saith  the  Lord  God 
of  Israel,  your  fathers  dwelt  on  the  other  side  the  flood  in 
old  lime,  even  Terah  the  fatherof  Abraham,  and  the  father 
of  Nahor,  and  they  served  other  gods.  And  I  took  your 
father  Abraham  from  the  other  side  of  the  flood,  and  led 
him  throughout  all  the  land  of  Canaan,  and  multiplied  his 
seed,  and  gave  him  Isaac." 

Joshua  here  begins  with  that  which  was  the  most 
observable  thing,  and  was  first  in  the  Divine  eye  and 
intention;  namely,  his  makins  this  people  a  plantation  of 
religion,  when  the  world  was  generally  overrun  with 
idolatry  and  wickedness.  He  puts  them  in  mind  how 
God  did  select  and  sever  the  head  of  this  people  from  the 
rest  of  the  idolatrous  world.  As  elsewhere  the  history 
acquaints  us  with  his  calling  him  out  of  his  idolatrous 
family,  saying,  "  Get  thee  out  of  thy  country,  and  from  thy 
kindred,  and  from  thy  father's  house,  unto  a  land  that  I 
will  show  thee,"  Gen.  xii.  1.  And  we  are  told  that,  "By 
faith  Abraham  when  he  was  called  to  go  out  into  a  place 
which  he  should  after  receive  for  an  inheritance,  obeyed ; 
and  hewent  out,  not  knowing  whither  he  went,"  Heb.  xi.8. 
This  is  the  fit  posture  of  a  devoted  soul,  and  so  inwardly 
had  God  touched  his  spirit,  that  he  should  upon  his  call 
readily  answer  him,  and  not  dispute  the  matter,  nor  say, 
"Lord,  must  I  go  I  know  not  whither'!  and  into  that 
slate,  and  in  that  way  I  know  not?"  No,  faith  formed  his 
spirit,  not  for  drsputation,  but  obedience.  He  obeyed,  and 
went.  "Here  am  I,  Ihy  ready  prepared  instrument;  do 
with  me  what  thou  wilt."  And  that  which  God  designed 
to  do,  was  to  make  him  the  head  of  a  religious  people ; 
among  whom  he  would  be  known,  when  so  gross  and 
general  darkness  had  spread  itself  over  the  rest  of  the 
world.  This  was  the  main  and  principal  thing  in  God's 
design;  and  with  this  Joshua  begins  this  narrative;  and 
then  continues  it  in  showing  in  what  ways,  and  by  what 
gradations,  God  pursued  the  design  which  he  had  so 
graciously  laid  in  favour  of  this  people ;  out  of  whose  line 
the  promised  seed  was  to  arise,  in  which,  at  length,  all  the 
nations  of  the  earth  were  to  be  blessed. 

But,  m  the  mean  time,  the  more  special  notices  of  God 
■were  to  be  confined  much  within  the  limits  of  this  people, 
or  them  that  should  be  proselyted  unto  them,  "  In  Judah 
was  God  known,  and  his  name  was  great  in  Israel,"  Psal. 
lixvi.  1.  And  whereas  this  was  finally  a  design  of  grace, 
the  rest  of  the  narrative  showeth,  how  Providence  did  work 
in  subserviency  to  that  design ;  to  multiply  this  people, 
to  keep  them  entire,  and  unmingled  with  other  nations: 
till  that  seed  should  spring  out  of  them,  in  the  appointed 
season,  iii  and  by  which  there  was  to  be  so  universal  a 
difiiision  of  blessings  through  all  nations. 

Therefore,  the  workings  of  Providence  are  recounted 


afterwards,  in  subserviency  to  this  design  of  grace,  till  he 
comes  to  show  how  by  a  succession  of  wonderful  works, 
in  a  continued  series,  God  had  conducted  them  from  Egypt 
(where  they  were  oppressed,  and  multiplied  at  once) 
through  a  wilderness,  where  they  were  under  his  more 
immediate  care:  till  at  last,  according  to  promise,  they 
were  planted  in  Canaan;  the  type  of  that  heaven,  into 
which  the  antitypical  Joshua,  our  blessed  Jesus,  was  to 
introduce  all  that  should  be  adjoined  to  him  as  the  great 
Captain  and  Prince  of  their  salvation. 

2.  As  we  have  seen  in  what  respects  God  did  thus  do 
good  lo  his  people,  so  we  may  also  see  upon  what  account. 
And  this  matter  is  capable  of  being  resolved  into  nothing 
else  but  the  Divine  good  pleasure.  It  was  upon  such 
terms  that  this  people  were  formed  at  first.  The  Lord  did 
not  set  his  love  upon  you,  (said  Moses,)  because  ye  were 
more  in  number  than  any  other  people ;  for  ye  were  the 
fewest  of  all  people ;  but  because  the  Lord  loved  you, 
Deut.  vii.  7,  8.  And  why  did  he  love  theml  why  did  he 
so  peculiarly  favour  them  1  The  matter  resolves  itself;  he 
sets  his  love  upon  you,  because  he  loved  you.  Divine 
love,  which  is  the  original  love  of  him  who  is  the  Fountain 
of  goodne.ss,  is  its  own  reason  ;  for  there  can  be  nothing 
former  to,  or  higher  than,  the  first.  And  the  same  thing 
Samuel  takes  notice  of  afler  they  were  become  a  formed 
people.  The  Lord  will  not  forsake  his  people,  for  his 
great  name's  sake ;  because  it  hath  pleased  the  Lord  to 
make  you  his  people,  I  Sam,  xii,  22.  How  came  you  to 
be  made  his  people  1  Nothing  can  it  be  referred  to,  but  that 
he  was  so  pleased  whose  people  you  are.  And  that  he 
makes  the  ground  why  he  would  never  forsake  them,  in 
respect  of  their  external  constitution,  otherwise  than  upon 
such  terms  as  he  himself  did  express  before, 'tven  when 
he  took  them  to  be  his  people.     Of  which  more  hereafter. 

And  when  their  slate"  was  to  be  restored,  af>er  its  being 
lost  in  great  measure  through  their  defection  and  revolts 
from  him,  it  is  still  upon  the  same  terms.  He  would  indeed 
gather  Ihem  again,  re-collect  them  out  of  the  several  nations 
into  which  for  their  defection  they  had  been  scattered. 
But  why"!  Thus  saith  the  Lord  God,  I  do  not  this  for 
your  sake,  O  house  of  Israel;  but  for  mine  holy  name's 
sake,  which  ye  have  profaned  among  the  heathen  whither 
ye  went,  Ezek.  xxxvi.  22,  So  that  still  the  matter  is 
resolved  into  Divine  pleasure  and  goodness  itself,  the 
prime  import  of  his  name,  as  he  himself  proclaimed  it  to 
Moses;  The  Lord,  the  Lord  God,  merciful  and  gracious, 
long-suffering,  and  abundant  in  goodness  and  truth,  Exod. 
xxxiv,  6,  And  so  much  concerning  the  good,  which  God 
may  be  supposed  to  do  for  such  a  people  indefinitely 
considered, 

II,  We  are  next  to  consider  the  liableness  of  such  a 
people,  notwithstanding,  to  more  severe,  and  terrible,  and 
even  consuming  judgments  in  case  of  their  general  revolt 
from  him,  and  rebellion  against  him.  This  we  see  plainly 
exemplified,  in  the  course  of  God's  dispensation  towards 
this  people.  And  we  are  here  to  consider,  that  whatever 
good  he  did  for  this  people,  it  was  but  according  to  free 
promise ;  and  that  such  promise  was  made,  with  a  reserved 
liberty  to  make  use  of  his  own  right  to  vindicate  himself, 
when,  by  injurious  wickedness,  the  design  of  all  that 
goodness  is  frustrated,  and  perverted,  as  much  as  in  them 
lies. 

1.  It  is  plain,  that  whatever  good  he  did  for  this  people, 
was  according  to  free  promise.  But  that  is  more  than  can 
be  said  of  other  people.  They  had  such  promised  peculiar 
favours,  as  no  other  people  ever  had.  That  is,  they  had 
that  good  and  rich  country,  which  they  possessed,  given 
them  by  immediate  grant  from  heaven,  which  no  people 
under  heaven  ever  had  the  like  besides;  and  a  promise 
ratified  and  sealed  by  solemn  oath,  over  and  over,  unto 
their  forefathers,  Abraham,  Isaac,  and  Jacob,  whose  Grod 
he  declared  himself  to  be,  and  the  God  of  their  seed  ;  by 
which  he  obliged  himself  to  do  them  good  in  this  respect, 
by  planting  them,  as  a  distinct  people,  in  a  rich  country; 
where  they  should  have  all  the  accommodations  that  were 
needfid  for  answering  the  ends  for  which  he  would  have 
such  a  peculiar  people  in  this  world.  And  though  what 
he  did  for  them  was  thus  according  to  promise,  yet, 

2.  In  the  very  tenor  of  that  promise  he  reserved  to  him- 
self the  liberty  of  animadverting  upon  their  wickedness; 


Serm.  XII. 


THE  SIN  AND  DANGER  OF  FORSAKING  THE  LORD. 


743 


and  ofmakingaway  (as  he  sometimes  expresseth  himself) 
for  his  wralh  to  break  in  upon  them,  till  at  length  it  came 
upon  them  to  the  uttermost,  1  Thess.  ii.  IG.  So  that  when 
any  such  destructive  judgments  should  befall  them,  they 
could  not  pretend  to  be  surprised ;  it  was  nothing  but 
what  they  might  expect  and  look  for,  even  by  the  express 
tenor  of  that  very  grant,  by  which  they  held  what  they  did 
before  enjoy.  And  thus  they  were  foretold  it  should  be, 
as  you  may  see  if  you  look  into  the  course  of  God's  treat- 
ing and  stipulating  with  them.  "  It  shall  come  to  pass,  jf 
you  shall  hearken  diligently  unto  my  commandments,' 
which  I  command  you  this  day,  to  love  the  Lord  your  God, 
and  to  serve  him  with  all  your  heart  and  with  all  your 
soul ;  that  I  will  give  you  the  rain  of  your  land  in  his  due 
season,"  &c.  Deut.  xi,'l3.  All  suitable  blessings  are,  upon 
that  supposition,  promised  to  them.  But  it  follows ;  "  Take 
heed  to  yourselves  that  your  heart  be  not  deceived,  and  ye 
turn  aside,  and  serve  other  gods,  and  worship  them  :  and 
then  the  Lord's  wrath  be  kindled  against  you,  and  he  shut 
up  the  heaven  that  there  be  no  rain,  and  that  the  land  yield 
not  her  fruit,  and  lest  ye  perish  quickly  from  off  the  good 
land  which  the  Lord  giveth  you,"  Deut.  xi.  16,  17. 

Now  according  to  the  tenor  of  this  word  of  his,  which 
you  may  meet  with  in  multitudes  of  other  places,  was  the 
course  of  his  actual  dispensation  towards  them.  For  see 
how  things  were,  between  God  and  them,  after  Joshua's 
decease.  He  had  seen  them  planted,  and  settled  in  that 
good  land.  And  we  are  told  that  "when  Joshua  had  let 
the  people  go,  the  children  of  Israel  went  every  man  unto 
his  inheritance  to  possess  the  land.  And  the  people  of 
Israel  served  the  Lord  all  the  days  of  Joshua,  and  all  the 
days  of  the  elders  that  outlived  Joshua ;  who  had  seen  all 
the  great  works  of  the  Lord  that  he  diil  for  Israel,"  Judg. 
ii.  6,  7.  But  now,  Joshua  being  dead,  we  find  soon  after, 
that  "  Israel  did  evil  in  the  sight  of  the  Lord,  and  served 
Baalim.  And  they  forsook  the  Lord  God  of  their  fathers, 
which  brought  them  out  of  the  land  of  Egypt,  and  follow- 
ed other  gods,  of  the  gods  of  the  people  that  were  round 
about  them,  and  bowed  themselves  unto  them,  and  pro- 
voked the  Lord  to  anger.  And  the  anger  of  the  Lord  wa^ 
hot  against  Israel,  and  he  delivered  them  into  the  hands  of 
spoilers  that  spoiled  them,  and  he  sold  them  into  the  hands 
of  their  enemies  round  about,  so  that  they  could  not  any 
longer  stand  before  their  enemies.  Whithersoever  thev 
■went  out,  the  hand  of  the  Lord  was  against  them  for  evil 
as  the  Lord  had  said,  and  as  the  Lord  had  sworn  unto 
them ;  and  they  were  greatly  distressed,"  Judg.  ii.  11 — 16. 
And  afterwards,  in  the  residue  of  this  second  chapter  of 
Judges,  is  the  summary  given  us  of  their  deportment  to- 
wards God,  and  of  God's  procedure  towards  them,  under 
all  the  several  succeeding  judges,  that  governed  them,  till 
the  lime  they  had  a  king  set  over  them  by  their  own  choice. 
Whereas  before,  their  government  was  designed  to  have 
been  an  immediate  theocracy ;  that  is,  they  were  to  have 
lived  in  all  points  under  the  immediate  direction  of  God 
himself  But  they  aflected  to  be  like  their  neighbours, 
both  in  civil  and  religious  respects  ;  and  so  God,  having, 
in  his  first  grant  of  .special  favour  to  them,  reserved  a 
power  of  doing  himself  right  upon  them,  managed  the 
course  of  his  dispensation  towards  them  accordingly. 

And  this  we  may  take  for  an  account  of  the  state  of  this 
ca^e,  more  indefinitely  considered ;  forming  our  idea  from 
what  we  find  exemplified  in  this  people.  Great  things 
were  in  a  peculiar  way  of  favour  done  for  them  ;  yet  we 
find  all  thL«  did  not  exempt  them  from  the  terrible  severi- 
ties of  vindictive  justice  upon  their  revolts  from,  God,  and 
rebellions  against  him.     1  come  now, 

Secondly,  To  consider  all  this  with  application  to  our 
own  case,  and  the  state  of  our  affairs ;  in  which  applica- 
tion two  things  must  be  considered. 

I.  A  commemoration,  with  great  thankfulness  and  grati- 
tude, of  the  good  which  God  hath  done  for  our  nation,  in 
a  continued  series  and  course  of  dispensations,  through  a 
long  tract  of  time.     And, 

II.  A  representation,  notwithstanding,  how  vain  an  ima- 
gination it  would  be  that  we  are  thereby  exempt  from  a 
liableuess  to  vindictive  and  consuming  judgments,  in  case 
of  a  gross  and  general  revolt  from  God,  and  rebellion 
against  him.  Of  these  two  pans  this  application  shall  consist. 

a  Virgil,  Eel.  i.  67. 


I.  We  are  to  make  a  thankful  commemoration  of  the 
great  good  which  God  hath  done  for  our  nation  even  in 
a  long  continued  course  ;  as  he  did  for  that  people,  who 
have  given  us  the  ground  of  our  present  instruction 
And  here  we  are  concerned  to  say  as  we  find  the  prophet 
speaking;  "  I  will  mention  the  loving-kindnesses  of  the 
Lord,  and  the  praises  of  the  Lord,  according  to  .all  that 
the  Lord  bath  bestowed  on  us;  and  the  great  goodness  to- 
wards the  house  of  Israel  (we  may  say  towards  our  Eng- 
land) which  he  hath  bestowed  on  them,  according  to  his 
mercies,  and  according  to  the  multitude  of  his  loving- 
kmdne.sses,"  Isa.  Ixiii.  7. 

And  here  we  may  go  back  a  great  deal  further  than 
Joshua  could,  at  this  time,  in  recounting  God's  favours 
towards  Israel.  They  were  not  then  of  that  antiquity. 
He  had  not  so  long  a  tract  of  time,  as  we  have  to  reflect 
and  look  back  upon  from  their  beginning  to  be  a  people; 
that  is,  the  time  when  God  took  Abraham  out  of  his  father 
Terah's  idolatrous  family,  to  make  him  the  head  of  a  peo- 
ple among  whom  there  should  be  a  plantation  and  nursery 
of  true  religion,  from  age  to  age,  till  the  fulness  of  lime. 
It  was  bul  a  few  hundreds  of  years,  of  which  Joshua  puts 
them  upon  the  review ;  when  he  calls  upon  them  to  reflect 
upon  and  look  back  to  the  years  of  former  time.  We 
have  a  far  longer  time  to  reflect  and  look  back  upon.  Ours 
is  a  country  severed  and  distanced,  as  you  know,  from  the. 
rest  of  the  world  ; 

Bl  penitus  tola  divisos  orbe  Britannos,^ 
and  we  are  at  so  remote  a  distance,  that  it  is  to  be  reck- 
oned among  the  miracles  of  providence,  that  the  Gospel 
and  Christianity  should  visit  our  island  so  soon. 

It  is  true,  the  history  of  so  early  times  is  so  much  the 
more  uncertain  ;  but  such  as  it  is,  it  makes  Britain  to  be- 
gin to  be  Christianized  even  in  the  first  century,  and  as 
some  have  reported,  by  the  ministry  of  Joseph  of  Arima- 
thea,  who  had  been  under  the  ministry  of  our  Lord  him- 
self, as  the  Teacher  come  forth  from  God,  John  iii.  2. 
And  though  afterwards  this  island  of  ours  was  invaded, 
first  by  one  pagan,  then  by  another;  still  Christianity  kept 
its  footing,  so  as  never  to  be  extinct.  And  when  at  last  the 
Romish  apostacy  and  corruption  had  spread  itself,  here 
did  more  ancient  primitive  Christianity  contend  long 
against  it ;  and  with  that  steadlastne.ss,  and  earnestness, 
that  they  found  it  impossible  to  make  proselytes,  without 
making  martyrs,  even  in  those  early  days.  And  after  a 
more  general  night  of  popish  darkness  had  spread  itself 
over  this  land  of  ours,  (then  unhappy  indeed,  as  the  great- 
est part  of  the  Christian  world  was,)  the  dawnings  or  re- 
newed light  were  earlier  with  us,  than  with  a  great  part  of 
the  rest  of  Europe,  where  the  reformation  has  obtained. 
We  may  count  above  three  hundred  years  backward, 
wherein  there  was  must  express  oppo.sition  among  us,  by 
the  bright  light  which  then  shone  against  the  worst  of  the 
popish  abominations.  And  when  that  light  was  grown 
brighter  and  brighter,  unto  a  more  perfect  day  ;  by  what 
wonders  of  providence  has  our  day  been  prolonged,  and 
the  light  of  it  extended  for  so  long  a  space  I  With  how  in- 
dulgent an  eye  has  Heaven  watched  over  us  to  prevent  the 
return  of  that  enchanted  night  and  darkness,  out  of  which 
we  had  escaped!  what  designs  have  there  been  prevented 
from  time  to  time,  to  bring  us  back  again  under  both  a 
darkness  and  a  bondage  worse  than  Egyptian  ! 

And  it  is  admirable  to  see  and  take  notice,  how  Provi- 
dence hath  signalized  the  very  seasons  of  our  deliverance 
from  those  dark  and  horrid  designs,  which  have  been  set 
on  foot  against  us ;  that  he  should  also  twice  put  such 
marks  upon  such  a  year,  and  such  a  day  ;  upon  the  year 
eighty-eight  in  one  century  after  another,  and  twice  upon 
the  fifth  of  November  in  the  same  century ;  and  at  length 
draw  two  ancient  mercies  to  meet  together,  as  it  were, 
upon  one  day,  and  in  eighty-eight.  This  seems  to  be  an 
artifice  in  wise  Providence  to  accommodate  itself  to  our 
unapprehensive  and  less  retentive  minds  ;  that  he  should 
so  mark  out  for  us  times  and  seasons,  that  when  such  a 
year,  and  such  a  day,  reverted,  we  might  recollect  our- 
selves and  consider,  and  aLso  those  that  shall  come  after 
us;  "  Oh,  how  hath  God  signalized  these  days,  by  special 
favours  and  kindnesses  to  England  !  and  all  aiming  at  one 


T44 


THE  SIN  AND  DANGER  OF  FORSAKING  THE  LORD. 


Serm,  XII. 


mark,  ihat  is,  to  keep  us  safe  from  that  popish  delusion, 
and  all  the  abominations  which  il  sheltered,  that  he  had 
before  delivered  us  from  ;  that  we  might  not  be  brought 
back  again,  and  return  into  so  dismal,  so  gloomy,  and  so 
imbondaged  a  stale." 

And  it  concerns  us  to  bethink  ourselves  as  to  this  our 
last  deliverance,  now  seven  years  ago,  the  fifth  of  Novem- 
ber, 1688 ;  in  what  a  stale  of  things  we  then  were,  and 
how  our  matters  stood  when  a  Divine  hand  was  reached 
forth  towards  us,  to  pluck  us  out  of  the  gulf  into  which 
we  were  sinking.  We  are  to  consider  in  how  prepared  a 
posture  all  things  were  for  our  destruction,  a-s  lo  our  most 
principal  concerns  ;  those  especially  of  our  religion,  than 
which  we  are  to  count  nothing  more  so.  The  providence 
(if  God  ordered  us  the  view  of  our  danger  ;  not  that  it 
might  overtake  or  oppress  us,  or  end  in  our  ruin,  but  that 
it  might  e.fcile  in  us  so  much  higher  gratitude  when  he 
should  deliver  us.  That  is,  in  the  course  of  providence 
he  let  it  come  to  pass,  that  we  should  be  under  the  power 
of  a  popish  prince,  intent  to  promote  his  own  religion  : 
Ihat  things  should  proceed  so  far,  as  that  we  should  see 
mass-houses  set  up,  even  in  the  very  metropolis  of  Eng- 
land ;  in  this  very  city,  Jesuits'  schools  opened  ;  colleges 
in  our  universities  seized,  to  serve  the  same  purpose;  and 
an  Irish  army  brought  into  our  bowels,  easily  to  be  as- 
sisted, if  there  .should  be  occasion,  by  a  French  one ;  even 
when  we  knew  how  strict  the  confederacy  was  between 
those  two  princes,  and  by  what  methods  the  latter,  to  wit, 
the  king  of  France,  had  been  labouring  to  reduce  all  that 
were  under  his  government  to  one  religion,  namely,  that 
of  popery. 

And  where  are  they  now  that  dispute  whether  a  Provi- 
dence governs  thisAvorUn  Is  there  no  specimen,  no  ap- 
pearance of  a  Divine  hand  in  this'?  That  all  the  while  that 
mighty  French  monarch  was  gradually  springing  up,  until 
at  length  he  should  appear  on  the  public  stage  with  so 
aspiring  a  mind,  as  to  think  himself  capable  of  giving  law 
and  a  religion  to  all  the  world  beside :  as  if  he  was  not 
only  greater  and  more  potent,  but  wiser  too,  than  all  the 
rest  of  mankind,  and  a  better  judge  of  religion  :  I  say,  that 
while  he  was  gradually  springing  up  to  this  pitch,  God 
should  be  forming  his  own  instrument  lo  appear  upon  the 
stage  too,  when  it  should  he  most  seasonable  1  A  prince, 
in  such  circumstances,  and  with  such  inclinations  too ! 
formed,  and  fitted,  and  placed  on  the  stage,  on  purpose  to 
give  check  (and  we  hope  mate  too)  to  that  ambitioits  one, 
who  made  it  his  business,  and  doth  still  make  it  his  busi- 
ness, to  enslave,  not  only  the  bodies,  but  the  minds  and 
consciences  loo,  of  all  to  whom  his  power  can  reach  and 
extend  ilself !  is  there,  I  say,  nothing  of  a  Divine  hand  in 
all  this  1  We  know  indeed  what  extraordinary,  unlimited 
power  could  otherwise  have  done  ;  but  God  uses  to  work 
by  ordinary  means.  And  if  he  had  not  marked  out  this 
way,  if  he  had  not  raised  up  such  a  one,  if  he  had  not  had 
this  in  his  councils  ;  to  wit,  "While  Ihat  prince  is  gradual- 
ly springing  up,  whom  I  design  to  be  a  just  scourge  to  a 
wicked  European  people,  I  will  have  one  that  shall  spring 
up  by  degrees  at  the  same  time,  Ihat  shall  prevent  his  being 
more  than  a  scourge,  that  though  he  shall  chastise  yet  he 
shall  not  destroy."  I  say,  If  God  had  not  done  so,  by  way 
of  opposition  lo  those  horrid  designs  that  were  on  foot ; 
we  might  suppose  it  as  probable  a  means  for  any  of  us  to 
repel  the  inundation  of  the  sea  by  our  breath,  as  by  any 
other  means  in  view  to  have  prevented  a  universal  deluge 
of  the  greatest  calamities  and  miseries,  all  Europe  over, 
that  could  be  thought  of  or  imagined. 

And  if  there  be  a  Divine  hand  eminently  appearing  in 
all  this,  and  in  a  way  of  favour,  if  God  hath  been  doing 
us,  and  the  nations  about  us,  good  ;  all  this  ought  to  be 
aclniowledged  with  the  most  grateful  mention,  and  with 
hearts  full  of  thanksgiving.  For,  consider,  what  if  this 
had  not  been  1  Then  had  there  nothing  been  in  view  to 
prevent  our  case.  Ion?  before  this  day,  from  being  like 
theirs,  who  professed  the  prolestant  religion  in  France, 
and  in  Piedmont.  We  might  come  nearer  home,  even  to 
Ireland ;  which  though  we  look  upon  it  as  a  firebrand 
plucked  out  of  the  fire,  yet  we  should  consider  that  and 
ourselves  as  firebrands,  not  plucked  out,  but  consuming  in 


the  fire,  till  we  and  our  religion  should  have  been  reduced 
to  nothing.  If  we  would  urge  our  own  souls  to  a  grateful 
commemoration  of  the  goodness  God  halh  shown, "and  the 
great  things  he  hath  done  for  us;  we  should,  I  say,  state 
the  case  so  as  it  would  have  been,  if  these  things  had  not 
been  wrought,  and  done  for  us. 

Think  then,  what  would  have  been  our  case  I  to  be  dra- 
gooned out  of  our  habitations,  our  estates,  and  our  fami- 
lies ;  out  of  our  religion,  our  consciences,  and  eternal 
hopes,  if  we  had  not  patiently  comported  with  the  former, 
to  save  the  latter  !  And  whereas  the  case  of  our  brethren 
in  France  was  such,  ihat  they  had  some  refuges,  some 
retreats,  and  knew  whither  to  go;  yet  if  the  overflowing 
calamity  had  deluged  all,  us  as  well  as  them,  whilher 
should  we  have  fled  1  what  retreat  should  we  have  had  t 

Think  we  with  ourselves,  how  many  peaceful  years 
have  gone  over  our  heads  !  Think  too  by  what  miracles 
of  providence  our  slate  hath  been  preserved  these  several 
successive  years  I  seven  years  past,  and  how  much  more 
than  seven  might  we  look  back  upon  !  One  valuable  life 
indeed  (most  valuable  !  and  of  precious  savour)  halh  been 
plucked  away  from  the  throne  ;  b  but  the  other  is  preserv- 
ed :  and  by  how  slender  a  thread  dolh  so  great  a  weight 
hang,  and  depend,  as  our  visible  all !  How  strangely  is  that 
life  preserved  from  year  to  year  !  so  as  that  after  every 
campaign,  we  have,  as  it  were,  a  king  given  us  anew,  as 
by  a  resurrection  from  the  dead.  Through  so  many  sur- 
rounding deaths  is  he  kept,  and  still  from  time  lo  time  re- 
turned, and  brought  safe  back  again  to  us ;  whereas  the 
continuation  of  such  a  thread  by  moments,  hath  so  great 
a  weight  hanging  upon  it,  that  if  there  had  been  an  inter- 
cision,  as  there  might  have  been  in  a  moment,  it  is  inex- 
pressible, yea  inconceivable,  what  miseries  might  have 
come  upon  us.  Though,  as  was  .said  before,  we  are  not  to 
measure  or  circumscribe  Omnipotence,  but  we  are  to  speak 
and  judge  of  things  according  lo  the  appearance  which  they 
carry  to  our  view  ;  who  are  not  expected  to  judge  with  the 
judgment  of  God,  but  with  the  judgment  of  men,  of  what 
is  obvious  to  our  notice.  And  upon  all  these  accounts  we 
have  cause  to  own,  even  with  ihe  most  .sincere  gratitude, 
that  God  hath  all  this  while  been  doing  us  good,  and  has 
done  It  of  his  own  good  pleasure,  and  in  very  peculiar 
kinds  and  respects.     But  then,  I  must  come  to  the 

II.  Part  too,  that  I  may  be  just  to  the  truth  and  to  you, 
to  show  how  vain  a  thing  it  would  be  (though  we  are 
obliged  to  acknowledge,  and  indeed  to  own  it  with  the 
greatest  gratitude,  that  God  hath  been  all  Ihi.s  while  doing 
us  good ;  yet,  I  say,  how  vain  it  would  he)  thence  to  con- 
clude ourselves  secure  from  destroying  judgments,  and 
consuming  wrath  ;  if  still  we  grossly  revolt  from  God, 
and  generally  offend  against  that  goodness  itself.  And  to 
this  purpose  let  us, 

1.  Ca-st  an  impartial  eye  upon  our  own  provocations  ; 
and  see  what  matter  for  Divine  displeasure  there  is  to  be 
found  among  us.  Certainly  there  is  what  may  equal  that 
of  this  people,  who  are  our  present  exemplar.  It  may  be 
some  may  say,  "  We  are  not  for  serving  strange  gods,  as 
they  did."  But  pray,  how  many  are  there  who  are  for 
worshipping  no  God  at  all !  Set  the  atheism  of  the  one 
again.st  the  idolatry  of  the  other.  And  were  Ihe  Israelites 
for  worshipping  strange  and  false  gods  ■?  O,  what  multi- 
tudes among  us  are  there,  who  cannot  be  supposed  to  be 
le.=is  guilty  for  their  slight  and  careless  and  trifling  worship 
of  the  true  God  ;  while  they  acknowledge  and  ow"n  him  in 
all  the  perfections  and  excellencies  of  his  being,  which 
exalt  him  far  above  all  blessing  and  praise !  who  come  to 
worshipping  assemblies  with  as  slight  minds,  as  others 
carry  with  them  to  the  play-house  !  O,  what  provocation 
is  there  in  this  !  How  provoking  is  their  wickedness,  who 
deny  the  Lord  Ihat  brought  them  !  Avho  contend  even 
against  his  Deity  itself,  his  All ;  who  is  to  us  our  All  in 
all,  and  upon  whom  our  eternal  hopes  depend  !  How  hor- 
rid is  it  to  consider  the  gro.ss  immoralities  ihat  shelter  them- 
selves among  us  under  Ihe  abused  and  usurped  Christian 
name  !  So  that  the  justice,  the  honesty,  the  temperance, 
the  veracity,  which  were  to  be  found  among  pagans,  should 
be,  from  time  to  time,  produceable  to  rebuke  and  shame 
us  for  their  contraries,  which  we  allow  ourselves  in,  while 


Serm.  XII. 


THE  SIN  AND  DANGER  OF  FORSAKING  THE  LORD. 


745 


we  call  ourselves  Christians  !  Are  not  these  high  and  great 
provocations  1     And  then,  let  us  hereupon  consider, 

2.  What  pretence  have  we  to  think  ourselves  .secure 
from  vindictive  severities,  or  that  wrath  should  not  come 
upon  us,  even  until  it  consume  us,  after  God  hath  done  us 
so  much  good  1  Is  his  doing-  us  good,  or  his  having  done 
us  good,  any  security  f  Pray  let  us  weigh  some  consider- 
ations with  reference  to  this. 

(I  )  How  was  it  any  security  to  the  Jews^  Do  not  we 
find,  notwithstanding  all  the  good  which  God  had  done 
lor  them,  that  yet  tliere  were  times  and  seasons  when  their 
armies  were  routed,  that  Ihey  could  not  stand  before  their 
enemies'!  When  their  ark,  in  which  they  gloried,  (that 
peculiar  symbol  of  tlie  Divine  presence,)  was  made  a  cap- 
tive to  their  enemies,  and  ravished  away  from  them  by 
paganish  hands  1  Was  there  not  a  time,  when  notwith- 
standing all  the  good  which  God  had  done  them,  the  As- 
syrian power  sacked  and  enslaved  their  country,  and  they 
were  carried  away  even  beyond  Babylon  1  Did  all  the  good, 
■which  God  had  formerly  done  them,  protect  their  country 
from  invasion  ;  their  great  city,  which  was  the  glory  and 
praise  of  the  earth,  from  being  plundered  and  ravaged  ; 
their  temple,  one  of  the  wonders  of  the  world,  from  being 
turned  into  a  ruinous  heap  ?     Again,  let  us  consider, 

(•i.)  Can  we  pretend  any  antecedent  right  to  any  of 
those  favours,  by  which  out"  slate  is  distinguished  from 
others,  who  have  been  mo.st  miserable  round  about  us? 
Can  we  pretend  any  better  right  than  the  Jews  had  t  They 
had  a  right  by  promise,  we  have  not  a  right  so  much  as 
hy  promise.  Did  God  ever  promise  us  that  we  should 
have  peace  in  our  own  bowels,  when  the  nations  round 
about  us  should  be  involved  in  blood  and  ruin,  and  this 
for  seven  years  together  7  This  people  had  what  they  en- 
joyed hy  promise  ;  but  so  conditional,  so  limited,  as  not  to 
lie  a  bar  again.st  such  vindictive  judgments,  as  did  actually 
befall  them  ;  but  we  have  not  so  much  to  say  as  that.  We 
have  no  such  prior  right  to  our  enjoyments,  as  that  we  can 
say,  if  such  and  such  judgments  should  befall  us,  God 
would  do  us  wrong;  that  if  he  should  let  our  houses  be 
burnt,  our  goods  rifled,  and  ourselves  come  under  oppres- 
sion, bonds,  tyranny,  slavery,  we  should  be  injured,  and 
wrong  would  be  done  to  us  by  the  common  Ruler  of  the 
world.  Dare  any  of  us  be  so  hardy  as  to  say  so  1  If  we 
should,  that  alone  would  be  provocalion  enough  to  bring 
the  utmost  of  Divine  severities  upi'n  us;  for  we  can  claim 
no  such  right  without  invading  his,  who  is  the  common 
Lord  of  all.     And  again, 

(3.)  Let  it  be  considered,  whether  it  is  not  very  appa- 
rent that  God  hath  done  us  all  that  good,  all  the  while, 
which  we  have  been  the  continual  subjects  of  Was  it 
not  all  from  himl  Is  it  not  he  that  protected  our  peace 
and  religion  hitherto;  and  kept  off"  from  us  calamities  and 
miseries,  wherein  others  are  involved  ?  If  we  should  de- 
ny that  God  hath  done  all  this  for  us,  even  that  itself  were 
enough  to  give  him  matter  of  most  terrible  controversy 
against  us.    But, 

(4.)  If  we  do  grant,  that  God  hath  done  all  this  for  us, 
(exempted  us  all  this  while  from  miseries  and  ruins,  put  ns 
under  his  protection,  and  that  shadow  which  his  wings 
have  spread  over  us ;  if  we  will  grant,  I  say,  that  God 
vouchsafes  us  the  mercy  of  all  these  years,  which  we  have 
enjoyed,)  then  let  us  consider,  whether  we  must  not  appre- 
hend him  to  have  had  some  end,  in  such  peculiar  vouch- 
safements  of  favour  to  us.  Is  he  indeed  most  infinitely 
wise,  and  in  all  respects  the  most  absolutely  perfect  1  And 
what !  can  he  act  without  design  1  Can  he  in  so  distin- 
guishing a  way  have  shown  favour  to  us,  and  not  to  others, 
a?  it  were  by  casualty  1  or  without  saying,  "  So  I  will  do. 
When  I  suffer  stich  and  such  miseries  lo  fall  upon  a  peo- 
ple, professing  my  name,  in  France,  in  Hungary,  in  Pied- 
mont, in  Ireland,  and  elsewhere;  vet  I  will  cover  and 
shelter  those  who  profess  my  name  in  England?"  Do  we 
think  this  was  without  design  or  end  ? 

(5.)  If  there  is  a  design,  if  God  aims  at  some  end  in  all 
this,  let  it  be  considered,  whether  it  is  not  an  end  worthy 
of  himself;  an  end  that  was  suitable  to  the  wisdom,  the 
excellency,  and  greatness  of  a  God  7     And  if  so,  then, 

(6.)  Consider,  whether  we  can  suppose  it  lo  be  an  end 
worthy  of  God,  and  suitable  unto  his  universal  perfection, 
only  to  gratify  our  inclination,  by  keeping  off  such  and 


such  miseries  and  calamities  from  us;  when  he  hath  not 
done  it  from  others,  round  about  us.  Wly  was  it  more 
worthv  of  God  to  gratify  the  desires  and  luclinaiions  in 
this  kind,  of  an  Englishman,  than  of  a  Frenchman,  or  an 
Hungarian,  andthe'like?  Was  his  end  only,  that  he  might 
not  disturb  and  disquiet  a  people  unwilling  to  be  dis- 
turbed, and  not  patient  of  molestation  t  Was  this  his 
end?    But, 

(7.)  If  his  end  was  higher  and  more  godlike,  that  is, 
that  we  might  have  a  peaceful  opportunity  of  enjoying  the 
Gospel,  and  improving  it  through  such  a  tract  of  lime ; 
then  let  us  consider,  whether  we  have  answered  this  end. 
Where  are  our  advances  ?  where  is  our  profit  ?  wherein 
is  it  to  be  seen  that  such  a  people  have,  for  seven  years 
together,  lived  under  a  peaceful  .state,  and  dispensation  of 
the  truth,  and  ordinancesof  the  everlasting  Gospel;  which 
with  others  have  been  discontinued,  and  with  many  ac- 
tually broken  off?  Pray,  where  is  the  difference  ?  wlierein 
are  we  belter  after  all  than  they  ?  We  have  experienced 
God's  great  goodness  ;  and  may  still,  if  we  continue  in  his 
goodness,  and  be  attempered  and  suited  thereto,  in  the  dis- 
position of  our  spirits  ;  but  if  there  is  no  such  thing,  what 
comes  next  but  severity?  Behold  (saith  the  apostle,  Rom. 
xi.  22.)  the  goodness  and  severity  of  God  !  which  are  con- 
joined upon  the  distinct  suppositions  which  are  there  put 
in  the  context.    And  in  the  next  place, 

(8.)  Let  us  but  consider,  whether  we  dare,  any  of  ns, 
lay  a  claim  as  matter  of  right,  unto  any  of  those  private 
tciiiporal  mercies  that  we  severally  enjoy;  namely,  the 
health,  the  .strength,  the  competent  provisions  which  we 
find,  and  the  reputation  we  have  in  the  world,  or  with  one 
another.  Can  any  of  us  lay  claim  to  any  of  these  good 
things,  considered  in  a  private,  or  a  personal,  regard  ?  If 
we  cannot,  then  the  good  .state  of  a  people,  which  results 
from  the  particular  enjoyments,  accommodations,  and 
comforts,  of  the  several  individuals,  is  owing  entirely  to 
the  goodness  and  mercy  of  God.  And  who  of  us  can  say, 
"  Bccnuse  I  have  health  this  hour,  therefore  I  shall  cer- 
tainly hare  it  the  next ;  I  have  health  to-day,  therefore  I 
shall  have  it  the  next  ?"  and  so  on.  Can  any  of  us  say, 
"  If  we  have  peace  this  month,  or  this  year,  that  we  shall 
have  it  the  next  month,  or  year  ?  Or,  as  we  have  now  free 
opportunities  of  worshipping  God,  so  shall  we  have  in  all 
future  time  ?"  How  absurd  reasoning  would  all  this  be  I 
But  then  consider,  further, 

(9.)  That  greater  miseries,  than  can  be  comprehended 
within  the  compass  of  time,  are  due  to  every  impenitent 
sinner;  to  every  one  who  is  not  converted,  or  turned  ef- 
fectually unto  God  in  Chri.st.  What  do  we  talk  of  iheir 
not  being  liable  unto  the  troubles,  the  calamities,  and  mi- 
series, that  lie  within  the  measure  of  time;  who,  in  the 
mean  while,  are  liable  unto  eternal  miseries?  that  they 
aie  not  liable  to  have  their  houses  or  their  city  burnt,  who 
are  liable  lo  that  fire,  which  can  never  be  quenched  ?  and 
to  have  it  said  to  them,  "  Depart,  ye  cursed,  into  everlast- 
ing fire,  prepared  for  the  devil  and  his  angels,"  Matt.  xxv. 
41.     And  consider, 

Lastly,  That  they  who  live  under  the  Gospel,  and  obey 
it  not,  liorcomply  with  the  gracious  design  of  it,  are  every 
way  liable  to  greater  .severities,  than  nngospelized  nations 
ever  were.  Would  you  think  it  a  hard  saying,  if  one 
should  positively  determine,  that  London  is  generally  lia- 
ble to  more  terrible  things  than  Sodom  was,  or  Gomor- 
rah ?  Halh  not  our  Lord  himself  told  us,  that  the  people 
among  whom  he  conver.sed,  of  Chorazin,  Bethsaida,  and 
Capernaum,  were  exposed  lo  worse  calamities,  than  So- 
dom and  Gomorrah,  or  than  Tyre  and  Sidon  ?  Matt.  xi. 
21 — •2.'j.  We  should  consider  this,  not  only  with  convic- 
tion, but  with  conslernation,  to  think  what  we  are  on  this 
account  liable  to;  as  having  still  such  matter  of  provoca- 
tion, as  you  have  heard  found  among  us. 

And  therefore  now,  since  it  cannot  with  the  lea,sl  mode.sly 
be  pretended  that  we  are  not  liable,  because  God  hath 
done  us  so  much  good,  lo  the  suffering  of  such  grievous 
evils,  as  have  been  mentioned;  as  we  have  in  view  before 
us,  even  in  ancient  and  in  modern  examples;  if  this,  I  say, 
cannot  with  modesty  be  pretended,  the  most  fruitful  in- 
quiry will  be,  how  we  shall  demean  ourselves  agreeable  to 
the  stale  of  our  case,  as  being  exposed  to  the  terrible  se- 
verities of  consuming  vengeance.    Is  it  plain  ?  doth  the 


746 


THE  SIN  AND  DANGER  OF  FORSAKING  THE  LORD. 


Sfrm.  XII. 


thins  speak  itself,  that  we  are  liable  to  very  severe  con- 
suming judgments'?  What  shall  we  do  hereupon'?  how 
shall  we  demean  ourselves,  or  what  shall  be  oar  deport- 
ment in  this  case  ■?  I  shall  shut  up  this  discourse  with  a 
few  words  in  answer  to  this. 

1st,  Let  us  not  hereupon  cease  from  the  most  grateful 
acknowledgments  of  God's  great  goodness  to  us,  in 
lengthening  out  our  tranquillity  so  far,  as  he  hath  been 
pleased  to  do.  For  wherein  he  hath  done  us  good,  even 
freely,  and  from  mere  good  pleasure ;  certainly  the  most 
grateful  acknowledgments  are  due.  We  are  to  give 
thanks  with  the  most  serious  gratitude  for  all  that  good, 
which  we  could  never  claim ;  and  to  which  we  could  not 
pretend  that  we  had  any  right.     But, 

2dly,  Though  we  are  to  rejoice  in  the  remembrance,  and 
continual  observation  of  God's  great  goodness,  yet  we  are 
to  mingle  trembling  with  rejoicing;  ("  Rejoice  with  trem- 
bling," Psalm  ii.  11.)  that  is,  we  are  to  take  heed  of  being 
secure.  Our  hearts  should  not  be  secure,  when  our  state 
is  not.  It  is  unbecoming  a  prudent  and  considering  Chris- 
tian, (our  state  being  stated  as  you  have  heard,)  to  admit 
.such  a  thing  as  a  drowsy  slumbering  security  to  inwrap 
and  stupify  his  heart;  or  that  we  should  be  of  them  that 
cry.  Peace,  peace  to  themselves,  when  sudden  destruction 
may  be  at  the  door,  "  Therefore  let  us  not  sleep,  as  do 
others,"  (1  Thess.  v.  6.)  lest  such  a  day  of  calamity  should 
overtake  us  as  a  thief  It  is  very  unbecoming  a  wise  man 
to  be  liable  to  a  surprise,  while  our  case  is  so  stated,  stand- 
ing in  view  as  it  doth  before  us. 

3dly,  We  should  have  also  inwrought  inco  the  temper 
of  our  spirits  a  firm  persuasion  that  God  is  to  be  justified, 
even  upon  the  supposition  that  the  most  destructive  and 
consuming  calamities  should  befall  us.  Let  this  be  inlaid 
deeply  as  a  principle  with  us,  if  any  thing  should  fall  out, 
or  whenever  calamities  or  judgments  befall  us,  that  it  is 
our  business  the  first  thing  we  do,  and  shall  be  continually 
upon  that  supposition,  to  say,  "  Righteous  art  thou,  O 
Lord  !"  Jercm.  xii.  1.  While  we  have  no  right  to  be  in- 
demnified, he  hath  a  right  to  punish.     Again, 

4thly,  We  should  also  labour  to  keep  our  hearts  loose 
from  all  our  temporal  enjoyments  and  good  things ;  that 
they  may  not  be  torn  away  from  us  by  violence,  but  by 
an  implicit,  previous  consent.  "  Lord,  I  have  made  over 
my  all  to  thee.  I  have  re'iigned  all  into  thy  hands.  If 
it  shall  make  for  the  honour  of  thy  justice,  and  the  dignity 
of  thy  government,  for  me  to  be  involved  in  calamities  and 
ruins,  (as  no  one  can  pretend  to  claim  an  exemption,)  I 
submit  to  ii ;  and  lay  myself  and  all  at  thy  foot.     I  desire 


that  my  heart  may  cleave  to  nothing  against  thee,  nor 
against  any  determination  of  thine.  I  live  in  my  house, 
as  having  no  right  to  it.  I  go  out,  as  having  no  certainty 
or  assurance  to  return.  I  lie  down  in  it,  as  if  I  expected 
to  arise  in  the  midst  of  flames."  And  so  in  reference  to 
all  the  temporal  good  things  we  enjoy,  we  should  lie  be- 
fore him  as  so  many  convicted  creatures,  ready  to  receive 
our  judgment  from  his  hand.  For  even  his  Moseses  and 
his  Aarons,  while  he  vouchsafeth  them  mercy,  and  a  par- 
don, with  respect  to  their  eternal  concernments:  yet,  in 
reference  to  their  temporal  concerns,  he  may  take  ven- 
geance upon  their  inventions,  Psal.  xcix.  8.  And  in 
the 

Last  place,  make  sure  your  interest  in  eternal  good 
things,  by  coming  to  a  covenant  closure  with  God  in 
Christ.  Then  shall  your  hearts  not  be  afraid  of  the  de- 
solation of  the  wicked  when  it  cometh.  Then  will  you 
be  able  to  apply  to  yourselves  that  sentence  of  the  Divine 
wisdom,  the  Son  of  God,  (for  so  we  are  to  understand  it, 
the  supreme,  archetypical,  and  eternal  wisdom,)  "  He  thai 
hearkeneth  to  me  shall  dwell  safely,  and  shall  be  quiet 
from  the  fear  of  evil ;"  (Prov.  i.  33.)  and  so  shall  we  have 
a  calm,  a  quiet,  a  serenity  in  our  own  spirits;  not  from 
presuming,  or  because  we  conclude  we  shall  not  suffer, 
but  upon  a  supposition  that  we  shall :  as  was  said  to  the 
church  of  Smyrna,  "Fear  none  of  those  things  which 
thou  shalt  suffer,"  Rev.  ii.  10.  This  is  the  way  not  to  be 
in  an  astonishment  or  confusion  at  such  a  time;  having 
our  hearts  possessed  with  the  faith  of  such  a  saying  as 
this,  which  is  surer  and  more  stable,  than  the  foundations 
of  heaven  and  earth:  When  the  ivorld  passeth  away, and 
the  lust  thereof  he  that  doeth  the  will  of  God  abideth  for 
ever,  1  John  ii.  17.  Such  a  one  may  say,  "  I  shall  be  un- 
concerned in  the  common  ruin,  when  that  day  of  the  Lord 
cometh,  which  shall  burn  as  an  oven.  When  the  whole 
hemi.sphere  shall  be  like  one  fiery  vault  burning  a.s  an 
oven,  I  shall  not  he  concerned  in  this  de.struction.  All 
that  have  vital  union  with  the  Son  of  God  shall  he  caught 
up  to  meet  their  Redeemer  in  the  air,  and  be  for  ever 
with  the  Lord.  lean  see  all  this  world  consumed,  and 
think  myself  to  have  lost  nothing.  My  good  lielh  not 
here.  My  treasure  is  in  heaven,  and  my  principal  inte- 
rest is  there." 

Let  this  matter  be  once  put  out  of  doubt ;  and  then  with 
how  cheerful,  with  how  childlike,  with  how  submissive 
spirits,  may  we  expect  and  wait  for  the  most  dismal  and 
the  most  dreadful  things,  that  can  fall  out  within  the  com- 
pass of  time ! 


ADVERTISEMENT. 


IHE  following  serious  and  pathetic  discourse  was  preached  by  the  author  at  Brixham  in  Devonshire,  when  he  was 
about  twenty-eight  years  of  age;  but  upon  what  occasion  is  not  certainly  known.*  It  was  communicated  to  the  edi- 
tor by  a  worthy  gentleman  in  the  west  of  England,  who  after  mature  deliberation  has  resolved  to  give  it  a  place  m 
this  collection  ;  not  onlv  becau.'^e  it  is  well  calculated  to  make  serious  impressions  on  every  reader,  but  also  as  it  is  a 
specimen  of  the  excellent  author's  manner  of  preaching  in  his  youth.  There  is,  he  thinks,  no  reason  to  doubt  its  be- 
ing genuine ;  since  (to  use  Dr.  Evans's  expression)  it  plainly  carries  in  it  the  marks,  which  to  a  person  ot  taste 
always  distinguish  his  performances.  ,j  ■      vr     j  /■ 

The  following  extracts  from  a  few  letters,  sent  to  thB  editor  by  the  gentleman  to  whom  the  world  is  obliged  lor 
this  excellent  discourse,  will  be  sufficient  to  give  an  account  of  it. 

"  The  Sermon  (says  he)  bears  date  January,  1658 ;  which,  I  believe,  must  be  58-9.  For  though  it  is  not  impassible 
but  Mr  Howe  might  have  been  at  Brixham" in  January,  58;  yet  as  the  protector  (Oliver)  kept  him  much  at  White- 
hall it  is  not  so  likely  to  be  preached  then,  as  the  year  after:  about  which  time  he  returned  mto  the  VVest.f  *or 
though  he  continued' a  liitie  while  in  the  same  relation  to  the  protector  Richard,  that  he  did  to  his  lather;  yet  Ur. 
Calamy  tells  us,  he  cannot  find  that  he  continued  longer  at  court  than  October,  58." 

•  It  i,  enlillod  in  the  mamiscripl,  "  A  St^mon  preaclKd  at  nrixliam  Ihe  23rd  dar  of  JaiuaiT,  1653 ;  by  Mr.  John  Hovte,  a  faithful  minister  of  the  Gospel  of 
Je^ii.  Cliist" 
■'  Muunine  to  Torriiigton,  in  Dcvonsliire. 


Serm.  XIII. 


THE  WICKED  TURNED  INTO  HELL. 


-47 


"  The  copy  was  transcribed  in  the  year  59.  It  is  exceeding  fair  and  perfect.  The  spirit  and  language  oi  it  ^ihe 
discourse)  plainly  evince  it  to  be  the  production  of  that  masterly  hand.  The  writer,  who  took  it  after  him,  does  not 
seem  to  have  dropped  any  thing,  whereby  the  sense  is  any  way  maimed ;  and  has  religiously  copied  it  out,  as  appears 
from  the  repetitions,  which  were  made  for  the  relief  of  the  hearers'  memory."' 

"  Though  Mr.  Howe  has  something  to  the  same  purpose  with  part  of  the  contents  of  this  sermon,  in  his  treatise  on 
Delighting  in  God,  p.  389 — 392.  t  as  one  might  reasonably  expect ;  yet,  though  there  are  some  of  the  thoughts,  he  has 
not  only  pursued  the  subject  much  further,  but  in  a  very  ditferent  manner :  insomuch  that  there  can  be  no  room  for 
saying  it  is  publishing  the  same  thing  over  again,  which  is  an  injury  some  eminent  authors  have  suffered  after  their 
death.     Besides  the  fore-mentioned  place,  there  can  be  no  other  where  he  has  any  thing  so  near  to  the  purpose." 

"  That  which  brought  our  author  on  this  side  our  country  (for  his  charge  lay  fifty  miles  distant,  to  which  he  was 
lately  returned)  was  his  being  related  to  the  Upton  family,  of  Lupton ;  which  lies  in  the  parish  of  Brixham,  where 
'  The  Vanity  of  Man  as  Mortal,'  took  its  birth.'' 

"  It  is  very  probable,  that  the  Sermon  was  preached  at  once;  and  I  have  calculated  on  what  day  of  the  week, 
January  23rd,  ltJ58-9,  fell.  And  as  D  was  the  dominical  letter  for  that  J'ear,  the  '23rd  was  a  Friday ;  but  if  it  was 
preached  in  57-8,  as  the  dominical  letter  was  E,  it  was  on  a  Thursday.  So  that  as  it  could  not  be  preached  on  a  Lord^s 
day,  it  was  therefore  most  likely  preached  at  once."  t  To  all  which  the  gentleman  adds  the  following  general  remark; 
the  latter  part  of  which,  at  least,  is  very  just. 

"  Though  his  style  is  not  so  smooth  as  some,  yet  it  is  as  intelligible  as  any.  And  a  person  has  this  for  his  encour- 
agement, that  he  is  always  sure  to  find  something  in  Mr.  Howe,  that  is  well  worth  his  pains." 


*  There  aeems  to  be  no  reaemblai 
fjipfitiuned,  and  briefly  descanted  ui 

:  It  is  verj"  probable 
before  tbe  reatoratioa. 


scarcely, 
and  that  is  all. 
on  a  fa£t-day  ;  eitti 


the  whole  sermon,  to  any  thing  in  tbe  pages  here  referred  to ;  except  in  p.  390.  where  the  text  is  indeed 
private  one,  or  one  of  ttiose  public  fast-days,  which  wer«  frequently  solemntTcd  by  autboritj 


SERMON  XIII.* 

Psalm  ix.  17. 

The  wicked  shall  be  turned  into  hell,  and  all  (he  bullions 
that  forget  God. 

I  CANNOT  spend  time  in  opening  to  you  the  connexion 
of  these  words  with  those  that  go  before.  In  the  words 
themselves  you  have  these  two  things  more  especially  re- 
markable; to  wit,  the  description,  and  the  doom  of  wicked 
men.  Their  description  you  have  in  these  words,  that  they 
are  such  as  do  forget  God ;  and  their  doom  is,  that  they 
shall  be  turned  into  hell.  So  that  accordingly  there  are 
two  observations  that  offer  themselves  to  our  view  from 
this  scripture. 

First,  That  it  is  the  property  of  wicked  men  to  forget 
God.    And, 

Secondly,  That  it  shall  be  the  portion  of  wicked  men, 
who  forget  God,  to  be  turned  into  hell.  These  two  I  in- 
tend to  handle  togelher  in  this  order. 

I.  I  shall  show  you  what  we  are  here  to  understand  by 
the  wicked. 

II.  What  by  forgetting  God.     And  then, 

III.  I  shall  evince  unto  you,  that  they  are  wicked  per- 
sons who  do  forget  God.     And  then, 

IV.  That  such  wicked  persons  shall  be  turned  into  hell. 
And  so  make  use  and  application  of  the  whole  together. 

I.  I  shall  briefly  show  you  what  we  are  to  understand  bv 
these  wicked,  that  the  te.xt  speaks  of     In  the 

I.  Place,  negatively,  we  are  not  to  understand  by  the 
wicked  here,  all  persons  that  have  sin  in  them.  There  are 
a  sort  of  men  in  the  world,  that  will  confess  themselves 
sinners ;  who  yet  dare  to  acquit  themselves  of  wickedness. 
Thus  David  speaks ;  "  I  have  kept  the  wavs  of  the  Lord, 
and  have  not  wickedly  departed  from  my  God,"  Psal. 
xviii.  21.  Every  man  that  hath  sin  in  him,  is  not  presently 
a  wicked  person. 

•2.  We  are  not  to  understand  it  neither  of  only  gro.ss  sin- 
ners. As  w.?  are  not  lo  extend  the  signification  of  the  word, 
so  as  to  take  in  the  former,  so  nor  must  we  so  much  narrow 
it,  as  to  take  in  only  the  latter.  We  are  not  lo  think  that 
they  are  only  spoken  of  as  wicked  ones,  who  live  in  gross 
and  profane  wickedness ;  so  as  that  every  one  may  char- 
acterize and  point  at  them  as  wicked  persons.  No,  there 
are  wicked  ones  that  pa.ss  under  the  notion  of  honest  and 
*  Prcaclied  at  Brixham  January  23rd,  1638. 


good  men  according  to  common  estimation ;  and  there  is 
such  a  thing  as  heart-wickedness,  which  is  hidden  and 
concealed  from  the  eyes  of  the  world,  so  as  that  others  can- 
not take  notice  of  it. 

And  therefore,  affirmatively,  by  the  wicked  here  we 
must  understand  unregenerate  persons;  whoever  they  arc, 
that  are  in  a  slate  of  unregeneracy.  Whether  they  be 
open  and  gross  sinners,  or  secret  sinners  only,  it  is  all  one 
for  that:  if  they  be  such  as  the  work  of  renovation  hath 
not  yet  passed  upon,  they  are  those  whom  this  scripture 
doth  here  intend  by  wicked  ones. 

II.  In  the  second  place  we  are  to  inquire  what  is  meant 
by  forgetting  of  God.  The  character,  by  which  these 
wicked  persons  in  the  text  are  described,  is,  that  they  are 
such  as  forget  God.  Wherein  then  does  this  forgetting 
God  consist  ■?  That  is  what  we  are  next  to  consider.  And 
in  order  to  find  out  what  we  are  to  understand  by  it,  our 
most  direct  course  will  be  lo  consider,  what  is  to  be  slated 
in  opposition  hereunto.  And  it  is  obvious  at  first  sight, 
tliat  it  is  thinking  of  God ;  as  not  to  think  of  God,  is  lo 
forget  him.  But  here  we  must  a  little  more  particularly 
inquire.  What  is  this  thinking  of  God,  to  which  the  forget- 
ting him  must  be  understood  to  be  opposed  here  1  And, 
negatively, 

1.  We  are  not  to  understand  by  it  a  continual  thinking 
of  God;  that  is  always,  every  moment,  and  without  cea.s- 
ing.  This  you  may  easily  imagine  to  be  impossible,  and 
I  need  say  no  more  of  it. 

2.  Yet,  on  the  other  hand,  we  are  not  lo  understand  bv 
it  neither  a  thinking  of  God  slightly  and  seldom.  Super- 
ficial and  overly  thoughts  of  God  now  and  then,  may  well 
enough  consist  with  that  forgetting  of  God  which  is  here 
spoken  of 

And  therefore,  affirmatively,  this  forgetting  of  Cod 
stands  in  opposition  lo  frequent  and  ordinary,  serious  and 
heart-afTecting,  thoughts  of  God.  That  person  is  here 
spoken  of  as  a  wicked  man  that  forgets  God,  who  does  not 
think  of  him  frequently  and  with  affection ;  with  fear,  and 
delight,  and  those  affections  that  are  suitable  to  serious 
thoughts  of  God.  "  How  precious  (says  the  P.salmist)  are 
thy  thoughts  unto  me,  O  God  1  how  great  is  the  sum  of 
them!  If  I  should  count  ihem,  they  are  more  in  number 
than  the  sands  :  when  I  awake  I  anri  still  with  thee."  Psal. 
cxxxix.  17,  18.  These  thoughts  of  God,  of  which  the 
Psalmist  speaks,  are  such  as  God  is  the  object  of;  as 
plainly  appears  from  what  is  added  bv  way  of  antithesis, 
"  When  1  awaice  I  am  still  with  thee.''    My  thotights  are 


im 


THE  WICKED  TURNED  INTO  HELL. 


Serm.  XIII, 


ever  workin?  towards  thee,  as  soon  as  ever  I  awake.  Now 
here  is  this  twofold  character  ol  such  thoughts;  to  wit,  that 
they  are  precious,  and  they  are  numerous. 

(I.)  They  are  precious  thoughts;  such  a.s  affect  a  man's 
heart,  and  ravish  the  soul.  Now  in  opposition  to  this,  per- 
sons that  forget  God  have  no  such  thoughts  of  him  ;'  that 
IS,  they  have  no  joyou.s,  pleasant,  and  delightful  thoughts 
concerning  God,  such  as  tlie  P.salmisi  speaks  of;  who  also 
says,  "My  meditation  of  him  shaJl  be  sweet,  I  will  be 
glad  in  the  Lord,"  Psal.  civ.  34.  So  that  it  is  such  a  for- 
getfulne.ss  of  God,  which  is  here  spoken  of,  that  stands  in 
opposition  to  such  a  remembrance  of  him  as  reaches  the 
heart,  takes  the  soul,  and  turns  all  that  is  within  a  man 
towards  God.     And  then, 

(2.)  They  are  numerous  thoughts,  as  well  as  precious 
ones.  They  are  not  only  sweet  and  pleasant,  but  they  are 
frequent  also.  "  If  I  should  count  them  (says  the  Psalm- 
ist) they  are  more  in  number  than  the  sand."  Such  are 
my  thoughts  of  God,  so  frequent  and  numerous,  and  they 
so  flow  into  my  soul,  and  so  often  recur  again  and  again  ; 
that  if  I  go  to  count  them,  I  may  as  well  attempt  to  count 
the  sands  on  the  sea-shore:  how' great  is  the  sum  of  them  ! 
Now  it  is  in  opposition  to  such  thoughts  of  God  that  this 
forgeifulness  must  be  understood.  They  are  forgetful  of 
God  ;  the  wicked  persons,  whom  the  text  speaks  of,  who 
have  not  such  thoughts  of  God  frequently  recurring  upon 
their  spirits,  so  as  to  affect  and  ravish  them,  as  you  heard 
before.  And  thus  you  see  what  this  tbrgetfulness  of  God 
IS,  which  the  Psalmist  speaks  of.  The  next  thing  that  is 
now  to  be  done  is, 

III.  To  show  you  the  connexion  between  these  two 
things,  which  have  been  opened  to  j'ou  ;  or  to  evince,  that 
those  who  have  no  such  thoughts  of  God,  as  these  which 
■we  speak  of,  are  wicked  persons.  So  you  see  the  text 
plainly  represents  the  matter  ;  "  The  wicked  shall  be  turn- 
ed into  hell,  and  all  the  nations  that  forget  God."  Why, 
to  forget  God,  and  to  be  a  wicked  person,  is  all  one.  Ajid 
these  two  things  will  abundantly  evince  the  truth  of  this 
assertion  :  namely,  that  this  fotgetfulness  of  God  excludes 
the  prime  and  main  essentials  of  religion;  and  also  in- 
cludes in  it  the  highest  and  most  heinous  pieces  of  wick- 
edness, and  therefore  must  needs  denominate  the  subject, 
a  wicked  person. 

1.  Forgetfulness  of  God  excludes  the  chief  and  main 
essentials  of  all  religion.  I  shall  instance  in  a  few  which 
vou  will  easily  discern,  at  first  sight,  a  forgetfulness  of 
God  must  necessarily  ei'clude.     As, 

(1.)  It  excludes  the  esteem  and  love  of  God,  as  our 
highest  happiness,  and  chief  good.  It  is  a  plain  case,  that 
this  is  a  most  essential  part  of  religion;  and  you  will  easily 
acknowledge,  that  he  mu,st  needs  be  a  wicked  man  with  a 
witness  that  doth  not  esteem  God,  nor  love  him  as  his 
chief  good.  To  esteem  God  as  our  highest  happiness  is 
to  take  him  for  our  God ;  and  the  man  that  doth  not  this, 
disowns  God  as  none  of  his.  For  when  you  say,  "  God 
is  our  God,  and  we  arc  his  people,"  what  do  you  mean  by 
it  1  Do  you  mean  only  the  name  of  God,  without  any  re- 
lation to  him  as  your  chief  and  highest  good  I  is  that  all  1 
Why,  if  there  be  any  thing  beyond  a  bare  name,  where  or 
■what  is  if!  You  must  say  it  is  this;  "  God  is  my  portion, 
happiness,  and  delight;  he  it  is  whom  I  esteem,  and  love, 
beyond  all  the  things  of  this  world."  Nothing  else  can  be 
a  taking  or  owning  God  to  be  your  God.  This  is  the  very 
sum  of  all  that  God  doth  require  from  any  people  that 
would  be  related  to  him  and  own  him  for  their  God. 
"  And  now,  Israel,  what  doth  the  Lord  thy  God  require  of 
thee  1  but  to  fear  the  Lord  thy  God,  to  walk  in  all  his 
■^-ays  and  to  love  him.,  and  to  serve  the  Lord  thy  God  with 
ill  thy  heart  and  with  all  thy  soul,"  Deut.  x.  12.  "Other- 
tvise,"  as  if  he  had  said,  "  you  disown  all  relation  to  me." 
If  it  be  not  thus,  you  are  never  to  reckon  me  as  your 
God.  If  your  hearts  and  souls  and  strength  do  not  run 
out  in  love  to  me,  you  are  none  of  mine,  and  I  am  none 
of  yours."  And  God  is  again  on  the  same  terms  with  his 
people.  "  Hear,  O  my  people,  and  I  will  testify  against 
thee  ;  O  Israel,  if  thou  wilt  hearken  unto  me  ;  there  shall 
no  strange  god  be  in  thee,  neither  shalt  thou  worship  any 
strange  god.  I  am  the  Lord  thy  God,  which  brought  thee 
out  of  the  land  of  Egypt,"  Psal.  Ixxxi.  8,  9,  10.  The  plain 
tenor  of  this  scripture  isthj.s.    "  If  you  v.'ill  have  any  thing 


at  all  to  do  with  me,  if  you  pretend  any  obedience  oi 
aflection  to  me,  you  must  take  me  alone  to  be  your  God: 
you  must  not  entertain  any  strange  god;  there  must  be 
no  god  that  must  be  higher  in  your  thoughts  than  I  or 
adored  and  loved  more  than  myself.  If  it  be  not  so  if 
there  are  such  among  you  as  will  not  thus  hearken  to  me 
I  have  nothing  to  do  with  vou."  Thus  it  is  evident,  that 
It  must  needs  be  an  essential  thing  in  religion  for  a  man 
to  love  and  esteem  God  above  all  things ;  he  must  esteem 
him  as  his  highest,  chiefest,  and  most  excellent  good  ;  for 
It  IS  such  a  valuing  of  God  that  can  alone  denominate  a 
man  religious. 

And  now  do  but  a  little  consider.  Do  you  think  it 
possible  for  such  an  estimation  or  love  of  God,  as  the 
highest  and  chiefest  good,  to  consist  with  a  forgetting  of 
God  1  Can  a  man  forget  God  from  day  to  day,  in  the  sense 
o(  the  text,  and  yet  esteem  and  love  this  God  as  his  highest 
happiness  and  chief  good  1  Is  this  possible  ■?  Can  you 
apprehend  it  to  be  pos.sible,  that  a  man  should  place  the 
top  of  his  felicity  in  God;  and  love  God  above  all  things 
else  in  the  world;  and  yet  pass  from  day  to  day  and  never 
thinkof  him  with  delight  and  pleasured  Is  this,  think  you 
consistent  with  the  esteem  of  God,  as  your  chief  good  ■? 
You  cannot  be  so  vain  as  to  think  so.  That  man  would 
be  hissed  at  as  a  ridiculous  person,  that  will  say,  "  What 
I  love  above  all  things  in  the  world,  I  never  use  to  think 
of.  I  love  God  better  than  any  thing,  but  he  hath  no 
place  in  my  thoughts;  I  never  think  of  him;  I  can  pass 
on  from  day  to  day,  and  never  have  a  serious  thought  of 
him."  Is  this  po.ssible  7  You  see  what  the  love  of  God 
m  the  soul  doth  carry  in  it,  namely,  a  remembrance  of  him, 
in  the  twenty-sixth  chapter  of  Isaiah,  "  The  desire  of  our 
soul  is  unto  thee,  and  to  the  remembrance  of  thy  name," 
ver.  8.  That  person  would  be  scorned  as  a  most  absurd 
wretch,  that  would  ever  offer  to  pretend  such  a  thing  unto 
God,  as  to  say,  "  Lord,  I  desire  to  love  thee  above  all 
things  in  the  world,  and  yet  I  never  think  of  thee;  it  is 
very  .seldom  that  thou  hast  any  place  at  all  in  my  thoughts." 
This  is  the  most  absurd,  self-conceited  speech  that  can 
be  imagined.  None  that  have  any  wit  at  all,  but  know 
that  if  they  have  any  understanding  of  God,  their  souls  do 
earnestly  and  vehemently  flow  forth  in  love  and  desires  to 
God.  Our  Lord  says,  "  Lay  up  for  yourselves  treasures  in 
heaven— for  where  your  treasure  is,  there  will  your  heart 
be  also,"  Malt.  vi.  20,  21.  Lay  up  your  treasures  in 
heaven,  that  is,  in  God  ;  let  Gfod  be  your  treasure. 
You  know  what  a  man  counts  his  treasure  ;  «'hy,  it  is  that 
which  is  most  dear  and  precious  to  him  ;  most  valued  by 
him,  and  loved  above  all  things  else.  A  man  will  count 
nothing  his  treasure,  but  what  he  holds  in  great  esteem. 
Let  your  treasure  then,  says  Christ,  be  in  heaven;  that  is, 
let  God  who  is  in  heaven,  who  there  makes  known  his 
glorious  presence,  that  is  enjoyed  by  saints  and  angels,  and 
which  we  expect  to  enjoy,  let  him  be  your  treasure.  And 
where  our  treasure  is,  there  will  our  hearts  be.  What  you 
esteem  and  love  beyond  all  things,  your  hearts  will  be 
continually  working  to,  and  your  .spirits  flow  that  way. 
It  is  a  mere  absurd  vanity  to  talk  of  having  a  treasure  in 
God,  if  a  man's  heart  be  not  with  him.  As  she  said  to 
Samson,  "  How  canst  thou  say,  I  love  thee,  when  thine 
heart  is  not  with  me,"  Judg.  xvi.  l.'j.  So  the  soul  is  apt 
to  say,  it  loves  God,  and  counts  him  its  treasures,  and 
highest  happiness,  when,  alas  !  the  heart  is  not  with  him. 
We  find  that  a  light  esteeming  of  God  is  the  same  thing 
with  forgetting  him,  and  those  expressions  are  used  as 
synonymous  by  Moses.  "Jeshurun  forsook  God  that 
made  him,  and  he  lightly  esteemed  the  rock  of  his  salva- 
tion." Deut.  xxxii.'l.5.  And  then  presently  it  ibllows, 
"  Of  the  rock  that  begat  thee  thou  art  unmindful,  and  hast 
forgotten  God  that  formed  thee,"  ver.  18.  Thus  to  make  a 
light  account  of  God  is  the  same  thing  as  to  forget  him  ;  and 
therefore  that  person  has  never  vet  set  one  fool  towards 
religion,  who  hath  not  yet  made  God  his  chief  happiness, 
the  only  joy  and  delight  of  his  soul.  Therefore  this  is  one 
thing,  that  forgetfulness  of  God  doth  exclude  the  estimation 
and  love  of  God,  as  our  portion  and  chief  good. 

(3.)  Forgetfulness  of  God  excludes  dependance  on  God 
as  our  strength,  and  the  life  and  stay  of  our  souls;  which 
is  also  a  most  essential  piece  of  religion.  That  man  knows 
nothing  at  all  practically  in  matters  of  religion,  that  does 


Serm.  XIII. 


THE  WICKED  TURNED  INTO  HELL. 


not  live  in  a  continual  dependance  upon  God  as  the  life, 
and  stiength,  and  support  ol'  the  soul.  They  are  spoken 
of  as  persons  who  cannot  possibly  obtain  salvation,  while 
in  their  present  state,  who  are  not  yet  come  to  thpt  believ- 
ing in  God,  which  carries  the  whole  heart  to  acquiesce,  and 
rest,  and  centre  in  God.  "  Whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  saved.  But  how  shall  they  call 
on  him  in  whom  they  have  not  believed  V  Rom.  x.  13, 
14.  Calling  upon  God  is  a  thing  essentially  necessary 
unto  salvation,  and  believing  in  him  is  indispen.sably 
necessary  unto  calling  upon  him.  It  is  put  for  the  whole 
worship  of  God ;  and  it  is  impossible  for  a  soul  ever  thus 
to  call  upon  God  ;  that  is,  to  worship  him,  to  live  subject 
to  him,  and  be  devoted  and  given  up  to  him,  who  doth 
not  believe  in  him.  And  this  believing  in  God  respects 
him  as  the  stay  and  strength  of  a  man's  soul.  It  plainly 
implies  a  .sensibleness  of  its  being  utterly  impossible  that 
I  should  subsist  or  live  without  God  ;  and  supposes  a 
constant  reliance  upon  him  as  my  God,  who  is  my  very 
life  and  strength.  And  therefore  you  find  how  those  who 
do  not  so,  are  derided  by  the  Psalmist.  "  The  righteous 
shall  see  and  fear,  and  sha..  laugh  at  him :  Lo  I  this  is  the 
man  thai  made  not  God  his  strength,  but  trusted  in  the 
abundance  of  his  riches,  and  strengthened  himself  in  his 
wickedness.  But  I  am  like  a  green  olive-tree,  in  the  house 
of  God  ;  I  trust  in  the  mercy  of  God  for  ever  and  ever," 
Psal.  lii.  6,  7,  8.  The  soul  that  is  truly  religious  is  by 
trust  so  planted  into  the  very  mercy  of  God,  as  I  may 
speak,  that  there  it  is  rooted,  and  sprouts  as  a  tree  doth,  in 
the  .soul  that  bears  it.  But  they  are  outcasts,  and  a  com- 
pany of  profane  irreligious  wretches,  that  do  not  thus  tru.st 
in  God,  and  make  him  the  stay  and  support  of  their  souls. 
"  Lo,  this  is  the  man  that  made  not  God  his  strength  !" 
It  is  remarkable  to  see  in  how  ludicrous  a  way  such  per- 
sons are  spoken  of,  as  if  they  were  to  be  his.sed  out  of  the 
creation.  "  Lo,  there  is  a  man  that  lives  without  God;  a 
persion  not  fit  to  be  numbered  among  men  !  Away  with 
him  as  a  most  ridiculous  wretch,  who  thinks  to  live  with- 
out slaying  upon  God!" 

Trust  in  God  then  is  es.sential  to  religion.  And  do  you 
think  that  this  can  possibly  consist  with  forgetting  God"! 
Can  a  man  trust  in  God,  as  the  stay  and  support  of  his 
life,  of  whom  he  is  unmindful  t  who  can  pass  one  day 
after  another,  and  never  vouchsale  him  a  serious  thought  1 
Trust  in  God  is  a  continual  thing.  I  do  not  mean  that  it 
is  to  be  exercised  without  intermission,  but  that  it  is  an 
habitual  dependance.  And  therefore  it  is  said,  "  The  just 
shall  live  by  faith,"  Heb.  x.  38.  We  live  by  breathing, 
and  It  will  not  serve  our  turn  to  breathe  to-day,  and  live 
by  that  breath  many  days  hereafter.  No,  that  which  we 
live  by  is  a  continua'l  thing.  And  thus  the  just  shall  live 
by  a  continual  reliance  and  dependance  on  God;  which 
implies  a  mindfulness  of  him.  When  the  P.salmist  speaks 
of  that  trust  which  he  reposed  in  God,  he  speaks  of  it  in 
this  language  ;  "I  have  set  the  Lord  always  before  me, 
because  he  is  at  my  right  hand  I  shall  not  be  moved," 
Psal.  xvi.  8.  Here  was  a  continual  minding  of  God. 
What  IS  it  to  have  God  always  before  us,  but  to" have  him 
the  prime  and  the  principle  object  of  our  thoughts?  so  as 
that  there  is  nothing  on  which  our  eye  doth  so  much  fix  as 
it  doth  on  God.  And  this  stands  with  that  conjunction, 
or  that  dependance  which  the  soul  has  on  God.  So  again, 
"  Mine  eyes  are  ever  towards  the  Lord,  for  he  shall  pluck 
my  feel  out  of  the  net,"  xxv.  15.  That  is,  my  reliance  is 
upon  God  ;  mine  eye  is  continually  towards  him,  and  I 
have  him  ever  in  my  thoughts.  It  is  he  in  whom  I  live, 
and  from  whom  I  have  all  my  expectation.  Thus  it  is 
impossible  that  a  man  should  be  in  this  .sense  a  religious 
person,  who  is  forgetful  of  God  ;  since  he  who  thinks  not 
upon  him,  cannot  be  supposed  to  depend  upon  him  as  the 
life  and  strength  of  his  soul. 

(3.)  Forgetfulness  of  God  excludes  also  the  fear  of  God ; 
and  that  awful  subjection  unto  his  laws  and  commands, 
as  our  rule,  wherein  the  soul  should  continually  live:  and 
this  is  too  an  essential  part  of  religion,  as  is  well  known  to 
all  that  understand  any  thing  of  religion.  Can  he  ever  be 
said  to  be  a  religious  man  that  doth  not  live  in  the  fear  of 
God  1  Why,  it  is  so  essential  a  piece  of  religion,  that  the 
Scripture  doth  often  call  all  religion  by  that  very  thing,  the 
fear  of  God.    And  hence  it  is  also,  that  you  find  all  wick- 


edness summed  up  in  this  very  expression  ;  "  There  is  no 
fear  of  God  before  their  eyes,  Rom.  iii.  18.  The  apostle 
had  been  describing  a  wicked  man  at  large,  out  of  some  of 
the  Psalms,  (xiv.  liii.  &c.)  and  this  is  that  which  he  gathers 
up  as  the  whole  of  that  wickedness  he  had  been  painting 
out;  to  wit,  there  is  no  fear  of  God  before  their  eyes. 
They  are  wicked  persons  with  a  witness  that  do  not  fear 
God,  that  live  without  having  any  fear  of  God  before  their 
eyes.  And  must  not  forgellulness  of  God  necessarily  ex- 
clude the  fear  of  God  1  What  1  can  any  man  be  said  to 
fear  him,  whom  he  thinks  not  of!  to  fear  God  when  he 
minds  him  not,  when  he  hath  him  not  in  all  his  thoughts'? 
Do  but  observe  the  connexion  between  this  passage  and 
the  eleventh  verse  of  the  same  chapter,  quoted  out  of  the 
Psalms.  "  There  is  none  that  understandelh,  there  is  none 
that  seeketh  after  God."  It  follows,  "  There  is  no  fear  of 
God  before  their  eyes."  Indeed  it  is  impossible  it  should; 
if  they  have  no  thoughts  of  God,  if  their  minds  and  under- 
standings be  not  bent  towards  him,  it  is  impossible  they 
should  fear  him.  What !  fear  an  unthought-of  God  ?  a 
God  that  a  man  does  not  think  of,  from  day  to  day?  why, 
it  is  an  absurd  thing  ever  lo  be  imagined.  And  therefore 
this  is  a  further  thing  that  the  forgetfulness  of  God  ex- 
cludes ;  namely,  that  fear  of  God,  and  that  reverential  sub- 
jection that  we  owe  to  his  laws  and  commands,  as  the  rule 
of  our  lives.     And  then  again, 

(4.)  It  excludes  the  intention  of  the  honour  and  glory 
of  God,  as  our  end.  That  man  hath  no  more  religion  in 
him,  than  there  is  in  a  beast,  who  doth  not  in  the  ordi- 
nary course  of  his  life,  design  and  aim  at  the  glory  of 
God,  as  the  supreme  and  ultimate  end  of  his  actions. 
You  know  it  is  that,  which  is  required  and  called  for 
from  us  in  every  thing  we  do.  "  Whether  ye  eat  or  drink, 
or  whatsoever  ye  do,  do  all  to  the  glory  of  God,"  1  Cor.  x. 
31.  This  is  a  truth  obvious  to  the  understanding  of  every 
one,  that  every  person  who  is  religious,  intends  and  de- 
signs the  honour  and  glory  of  the  great  God,  as  the  ulti- 
mate and  chief  end  of  the  ordinary  actions  of  his  life.  So 
as  if  a  man  should  come  and  ask  him,  "  For  what  is  it  that 
you  are  going  about  this  business,  and  those  affairs ;  and 
what  end  have  you  in  what  you  do  ?"  he  will  say,  "  That 
I  may  honour  and  glorify  God  in  so  doing."  This  is  reli- 
gion. So  then  it  is  not  enough  to  bespeak  a  man  religious, 
to  do  things  that  are  in  their  own  nature  honest  and  ju.st, 
and  not  liable  to  exception  ;  but  to  do  them  designedly  for 
the  honour  and  glory  of  the  great  God,  as  his  end.  Now" 
do  but  consider.  Can  a  man  do  so,  and  not  think  of 
God  ?  Can  it  ever  he  rationally  said  of  any  one  of  you, 
that  you  live  from  day  to  day  in  the  service  of  the  great 
God,  and  to  the  honour  and  glory  of  his  great  name,  as 
the  chief  and  principal  thing  you  design  in  your  whole 
life;  when  you  do  not,  from  day  to  day,  think  of  God's 
do  not  from  morning  to  night  take  up  one  serious  thought 
of  God  ?  Why,  your  own  hearts  will  tell  you  it  is  uUerly 
impossible;  and  a  man  is  nothing  in  religion,  who  does 
not  come  up  to  this;  who  does  not  make  the  glory  of  God 
the  ultimate  end  of  his  afl'airs,  and  the  actions  of  his  life. 

Thus  you  see  that  forgetfulness  of  God  excludes  the 
principal  and  es.sential  parts  of  religion.  It  implies,  that 
a  man  doth  neither  esteem,  nor  value,  the  all  .sufficiency 
and  holiness  of  God,  as  his  happiness  and  portion;  nor 
doth  he  trust  in  the  po%ver  and  omnipotence  of  God,  as  his 
strength  and  support;  nor  doth  he  fear  him,  nor  live  in 
subjection  to  his  laws  and  commands,  as  bis  rule ;  nor 
doth  he  aim  at  the  glory  of  God,  as  his  end:  therefore 
every  one  who  thus  forgets  God,  must  certainly  be  a 
wicked  person. 

'2.  Consider  also  what  is  included  in  this  forgetfulness 
of  God.  As  it  excludes  the  mai  essentials  of  religion, 
why  so  truly  it  does  include  the  most  horrid  and  heinous 
pieces  of  wickedness  that  you  can  think  of.  I  shall  in- 
stance, very  briefly,  in  a  few. 

(1.)  It  includes  worldliness  and  earthly-mindedness. 
The  soul,  though  forgetful  of  God,  is  not  idle.  If  God  is 
not  the  object  of  a  man's  thoughts  and  affections,  some- 
thing else  is.  They  do  not  want  an  object.  They  find 
something  else  lo  employ  themselves  about,  when  they 
thus  forget  God  and  shut  him  out  of  their  thoughts.  For 
much  is  evidently  implied  in  this  scripture;  "  Many  walk 
of  whom  I  have  told  you  often,  and  now  tell  you  even 


750 


THE  WICKED  TURJMED  INTO  HELL. 


Serm.  XIII 


■weeping  that  they  are  the  enemies  of  the  cross  of  Christ, 
whose  end  is  destruction,  whose  God  is  their  belly,  and 
whose  glory  is  in  their  shame,  who  mind  earthly  things," 
Philip,  iii.  18,  19.  Observe  those  very  persons  who  are 
here  spoken  of  as  minding  earthly  things,  are  also  said  to 
be  such  as  have  chosen  to  themselves  another  god.  Their 
god  is  their  belly.  This  we  are  not  to  undersiand  strictly, 
but  in  a  large  sense ;  to  wii,  their  sensual  appetite.  Their 
belly  is  their  god;  and  accordingly  they  mind  earthly 
things,  and  their  hearts  are  quite  taken  off  from  God.  And 
do  not  think  this  is  a  light  piece  of  wickedness,  to  live  a 
whole  life's  time  in  this  manner ;  especially  under  the 
Gospel,  and  the  profession  of  the  Christian  name.  The 
aposlle  as  it  were  weeps  over  it.  It  is  a  thing,  saith  he, 
that  I  cannot  think  of  without  passion  and  tears;  to  see 
a  company  of  wretches  that  call  themselves  Christians, 
and  profess  themselves  to  be  so,  who  yet  are  the  enemies 
of  the  cross  of  Christ ;  they  are  apparently  such,  for  they 
mind  earthly  things.  This  then  is  one  thing  that  forget- 
fulness  of  God  includes,  namely,  earthly-mindedness; 
which  is  the  most  horrid  wickedness  you  can  think  of,  for 
it  stands  in  most  direct  opposition  to  God  ;  and  therefore 
covetousness  is  called  idolatry,  or  a  taking  another  god. 
And  then  again, 

(3.)  It  included  enmity  against  God.  It  is  a  plain  case; 
if  men  from  day  to  day  forget  God,  it  is  because  they  hate 
him,  and  cannot  endure  the  thoughts  of  him.  It  is  ex- 
pressly spoken  of  some,  that  "they  liked  not  to  retain 
God  in  their  knowledge,"  Rom.  i.  28.  What  is  it  to  re- 
tain God  in  our  knowledge,  but  to  have  frequent  actual 
thoughts  about  him  7  such  as  I  have  already  spoken  of, 
numerous  and  alfecting  thoughts.  This  is  to  retain  God 
in  our  knowledge.  But  can  they  be  said  to  do  so,  who 
do  not  think  of  God?  who  have  no  actual  thoughts  of 
God,  from  day  to  day"?  And  why  is  thisl  Because  they 
do  not  like  them.  The  thoughts  of  God  are  grating,  griev- 
ous, and  annoying  to  their  spirits;  and  therefore  it  is  they 
do  not  think  of  him,  because  they  do  not  love  to  think  of 
him.  This  must  needs  be  so,  especially  considering  the 
case  of  such  persons  under  the  Gospel.  God  is  ever  be- 
fore their  eyes,  they  cannot  look  any  way  but  they  must 
see  God  shining  upon  them.  He  is  shining  upon  them 
in  his  creatures,  in  his  providences,  but  especially  in  the 
ordinances  of  the  Gospel  of  his  Son  ;  and  yet  these  persons 
will  not  now  mind  God,  nor  take  notice  of  him.  What  is 
the  reason  of  it  1  They  do  not,  because  they  will  not ;  or 
because  their  hearts  cannot  bear  it.  '■  Oh  !  take  away 
God  from  my  thoughts !  take  him  away  from  my  soul ! 
It  is  a  burden,  a  pressure  on  my  spirit !  I  cannot  bear  the 
thoughts  of  God."  Thus  says  the  apostle  ;  "  They  that 
are  after  the  flesh,  do  mind  the  things  of  the  flesh  ;  but 
they  that  are  after  the  Spirit,  the  things  of  the  Spirit.  For 
to  be  carnally-minded  is  death,  but  to  be  spiritually-mind- 
ed is  life  and  peace.  The  carnal  mind  is  enmity  against 
God,"  Rom.  viii.  5,  6,  7.  Do  but  observe  here ;  he  tells 
us  that  they  who  are  after  the  flesh,  or  carnally-minJed, 
will  not  mind  any  of  the  things  of  the  Spirit  of  God  ;  and 
that  it  is  to  be  resolved  into  this,  namely,  that  a  carnal 
mind  is  enmity  against  God.  And  it  is  a  plain  case  that 
such  a  one  must  be  an  enemy  to  him.  Therefore  it  is,  that 
he  minds  the  things  of  the  earth  and  of  flesh  ;  and  will  not 
look  after  God,  nor  spend  any  thoughts  about  him.  No, 
he  will  rather  choose  to  live  upon  dirt,  and  feed  upon 
trash;  and  to  spend  thoughts  and  afl^ections  upon  things 
that  are  as  vile  as  earth  and  dung.  And  if  such  persons 
would  but  consult  their  hearts  they  would  find  it  so.  For, 
alas  !  when  you  are  alone,  and  retired,  have  nothing  else 
to  do  but  to  think  of  God,  (as  upon  such  a  day  as  this 
especially,  when  you  have  no  other  bu.siness  but  to  think 
upon  him,  •)  pray  consider,  which  way  do  your  thoughts 
run  1  Can  j'ou  say,  it  is  God  that  is  the  object  of  your 
thoughts  and  affections?  that  upon  such  a  day  as  this, 
they  are  from  morning  to  night  taken  up  about  nothing 
else  but  God  1  You  have  nothing  else  to  do  but  to  think 
of  God  ;  and  if  your  thoughts  decline,  and  turn  aside 
after  covetousness  and  the  things  of  this  world,  what  is 
this  but  a  plain  enmity  against  him  ?    And  this  is  what 


toration,  by  public  authority. 


the  hearts  of  men  say ;  they  rather  choose  the  most  des- 
picable, base  objects  to  spend  their  thoughts  upon,  than 
about  God.  And  is  it,  think  you,  a  light  piece  of  wick- 
edness for  a  man  to  have  such  an  enmity  in  his  heart 
against  God  ?    And  then  again, 

(3  )  In  the  third  place,  forgetfulne.ss  of  God  includes  in 
it  plainly  a  contempt  of  him ;  or  implies  that  we  have  a 
base,  low,  dishonourable  esteem  of  God.  It  is  said  (in 
the  psalm  next  to  that  in  which  is  my  text)  of  the  wicked 
man,  that  "  God  is  not  in  all  his  thoughts,"  Psal.  x.  4. 
The  wicked  wretch  passes  from  day  to  day,  and  never  af- 
fords God  a  serious  thought,  nor  allows  him  a  place  th  re. 
And  what  is  the  reason  of  it?  Why  the  Psalmist  puts  it 
plainly  upon  an  open  manifest  contempt  of  God.  "  Where- 
fore (saith  he)  doth  the  wicked  contemn  God  t"  ver.  13. 
He  speaks,  as  indeed  the  interrogation  imports,  with  a 
kind  of  passion.  Oh  I  wherefore  is  it  ?  what  heart  can 
think  of  a  reason,  why  any  man  should  presume  to  contemn 
God  ?  In  short,  their  taking  low  base  things  into  their 
thoughts  while  Ihey  shut  out  God,  plainly  proceeds  from  a 
contempt  of  him,  and  because  they  despise  him  in  their 
own  hearts.     And, 

(4.)  To  add  no  more,  forgetfulness  of  God  implies 
atheism  ;  which  involves  in  it  all  wickedness,  as  being  the 
root  and  bottom  of  all.  Persons  who  forget  God,  plainly 
deny  in  their  own  hearts  that  there  is  such  a  one ;  who 
ought  to  be  the  highest  supreme  object  of  their  thoughts 
and  alfections.  This  evidently  appears  from  the  connex- 
ion of  the  beginning  of  the  fourteenth  psalm,  with  the  fol- 
lowing verses.  "  The  fool  hath  said  in  his  heart,  there  is 
no  God.  They  are  corrupt,  they  have  done  abominable 
works.  The  Lord  looked  down  from  heaven  upon  the 
children  of  men,  to  see  if  there  were  any  that  did  understand 
and  seek  God."  And  the  report  you  have  is  this:  "They 
are  all  gone  aside;  they  are  altogether  become  filthy ;  there 
is  none  that  doeth  good,  no  not  one."  There  is  not  a  person 
to  be  found  among  all  these  wretches  that  understands,  or 
seeks  after  God  ;  or  hath  any  serious  thoughts  or  consider- 
ation about  him.  And  what  is  the  reason  of  all  this  ? 
Why,  like  fools  as  they  are,  they  have  .said  in  their  hearts, 
that  there  is  no  God  :  and  hence  it  is  that  their  minds  and 
understandings  have  quite  forgotten,  and  given  over  to  look 
towards  him ;  whereas  "  he  that  comes  to  God  must  believe 
that  he  is,  and  that  he  is  the  rewarder  of  them  that  dili- 
gently seek  him,"  Heb.  xi.  6.  They  are  corrupted  within 
themselves,  and  then  surmise  that  there  is  no  such  Being 
to  whom  they  are  accountable;  and  therefore  they  live 
securely,  neglecting  and  forgetting  him,  from  day  to  day, 
through  their  whole  life.  There  is  also  a  like  connexion 
in  the  fiftieth  psalm,  towards  the  latter  end.  "  These 
things  hast  thou  done  (having  summed  up  a  great  many 
kinds  of  wickedness  before  in  the  preceding  verses)  and  I 
kept  silence.  Thou  thoughtest  that  I  was  altogether  such 
a  one  as  thyself;  but  I  will  reprove  thee  and  set  them  in 
order  before  thine  eyes.  Now  consider  this,  ye  that  forget 
God!"  To  deny  any  of  God's  essential  attributes,  is  to 
take  away  his  being.  To  say,  that  he  is  not  so  holy,  as  to 
hate  sin;  that  he  is  not  so  just,  as  to  revenge  and  punish 
sinners;  is  to  say,  that  he  is  not. 

Well !  this  you  see  is  connected  with  forgetting  of  God. 
But  this  God  whom  you  slight,  and  make  so  little  reckon- 
ing of;  this  God,  I  say,  will  reprove  you.  And  I  pray, 
consider,  ye  that  forget  God,  who  have  all  this  while  looked 
upon  him  as  if  he  was  like  the  idols  of  this  world,  that  ' 
the  time  is  coming  when  he  will  set  your  sins  in  order 
before  your  faces. 

And'thus  I  have  evinced  to  you  this  truth,  that  they  are 
wicked  persons  who  forget  God  ;  which  is  evidenced  thus : 
to  wit,  forgetfulness  of  God  excludes  all  religion,  and  al.so 
includes  all  wickedness  ;  and  what  would  you  have  more? 
It  must  needs  then  denominate  such  a  person,  who  lives 
in  the  guilt  of  it,  a  wicked  person  with  a  witness ;  since 
it  grasps  within  its  compass  all  wickedness,  and  shuts  out 
all  religion,  b 

IV.  The  fourth  thing  propounded  to  be  spoken  to,  was 
this;  namely.  That  these  wicked  persons,  who  thus  live 
in  a  forgetfulness  of  God,  must  be  turned  into  hell.    I 


Serm.  XIII. 


THE  WICKED  TURNED  INTO  HELL. 


shall  touch  briefly  upon  it,  ana  so  close  with  a  few  words 
of  application.  As  it  is  the  properly  of  the  wicked  man 
to  forget  God,  so  it  must  be  his  portion  to  be  turned  into 
hell.  The  eviction  of  this  will  be  easily  evident  from  con- 
sidering these  three  things  only — I.  It  is  most  consonant 
to  the  justice  of  God  that  thus  it  should  be — 3.  It  is  most 
agreeable  to  his  law ;  and — 3.  It  is  most  serviceable  to  his 
honour  and  glory. 

1.  The  justice  of  God  doth  require  this;  that  those 
persons,  who  live  in  this  world  forgetful  of  Got!,  should 
at  last  be  turned  into  hell.  If  God  be  just  he  must  deal 
in  this  manner  with  a  company  of  rebels  ;  who  never  take 
notice  of  him  all  their  days,  and  shut  him  out  of  their 
hearts  and  thoughts.  What!  can  the  highest  God,  the 
eternal  Majesty,  suffer  such  an  affront  as  this  from  base 
dirt  and  earth,  and  never  take  vengeance?  Is  God  un- 
righteous who  taketh  vengeance  1  (Rom.  iii.  5.)  as  the 
apostle  speaks  in  this  case.  No,  undoubtedly.  But  I  can- 
Dot  stand  now  to  insist  on  particulars. 

2.  It  is  agreeable  to  his  law  that  God  should  thus  punish 
the  wicked.  It  is  one  and  the  self-same  law  that  is  a  rule 
of  duty  to  ns,  and  which  by  the  Divine  appointment  is  a 
rule  of  judgment  unto  him.  And  this  righteous  law  hath 
determined,  that  they  who  thus  sin,  must  be  thus  punished. 
For  this  we  need  go  no  further  than  the  text  itself  "  The 
wicked  shall  be  turned  into  hell,  and  all  the  nations  that 
forget  God."  The  law  of  God  hath  expressly  provided  in 
this  case  ;  so  that  if  any  man  should  now  think  to  put  in 
his  exception  against  this  determination  of  God,  alas  !  it 
must  be  said  to  him:  "  Vain  wretch,  it  is  now  loo  late  ! 
This  law  was  made  long  ago;  before  thou  wert  born,  or 
heard  of  in  the  world,  and  ever  since  the  world  was.  And 
dost  thou  think  a  law  shall  be  repealed  in  a  way  of  favour 
to  a  most  rebellious  wretch,  which  the  sovereign  eternal 
God  had  established  before  the  ages  of  the  world ;  that  it 
might  be  a  fundamenial  and  invariable  rule  of  God's  pro- 
ceedings even  to  the  end  of  it  7  Alas  !  it  cannot  be."  God 
hath  decreed  many  thousand  years  ago  this  law ;  that  ihey 
who  do  forget  him,  shall  be  turned  into  hell  without  mer- 
IV.  And  if  this  be  their  continual  state  and  frame  with- 
out a  change,  it  must  needs  be  thus  with  them.  There 
IS  no  alteration  in  this  case;  for  "  God  is  not  a  man 
that  he  should  lie,  nor  the  .son  of  man  that  he  should 
repent,  (heathen  Balaam  knew  so  much  of  God  as  that 
came  to.)  Hath  he  said,  and  shall  he  not  do  it?  or 
hath  he  spoken,  and  shall  he  not  make  it  good  1"  Numb, 
xxiii.  19. 

3.  And  again  in  the  third  place,  it  is  most  serviceable  to 
his  glory  and  honour,  that  thus  it  should  be  ;  I  mean,  that 
those  who  persist,  and  go  on  to  the  last  in  a  forgetfulness 
of  God,  should  be  turned  into  hell.  For  what  glory  hath 
he  otherwise  of  them  ?  "  The  Lord  hath  made  all  things 
for  nunself;  yea,  even  the  wicked  for  the  day  of  evil," 
Prov.  xvi.  4.  He  will  punish  them  in  the  day  of  judg- 
ment, becau.se  they  are  the  most  perverse  creatuies  that 
ever  came  out  of  his  hands.  He  hath  made  them  for  the 
day  of  wrath,  as  the  wise  man  speaks;  and  there  is  no 
other  way  for  the  Lord  to  have  his  honour  and  glory  of 
those  persons.^  See  to  this  purpose  what  is  spoken  in  the 
words  immediately  before  the  text ;  "  The  Lord  is  known 
by  the  judgment, which  he  executeth :"  and  then  it  follows, 
"  The  wicked  shall  be  turned  into  hell,  and  all  the  nations 
tli:it  lorgel  God."  And  why  must  this  be  ?  IJecause  God 
will  never  el.se  be  known' bv  them.  Here  they  live  so 
mmiv  years  in  the  world,  and  God  .shows  himself  bv  his 
cre.Tinres,  by  his  providences,  and  by  his  ordinances ;' ancl 

c  The  loamed  milin 

with  srcnt  pronrjely.  _    ...  ^..., ^ 

iipon  th^m;  of  which  aM  hiswsiiluniousdiscoui^es'tao  weiii,-  mu'c  i.iii.u  r,F.n 
hy  liim.wir)  are  an  abundant  icslimonr ;  nntwilhslandmp  the  1,1,,  rl,  if  nllr.u" 
oil  liim.eir,  and  thota.nihnr  frc-dom  u-ith  whith  he  deriverpii  ch.'m  «"lh™it 
n  "   ,"i"  '""rVi  '  '■  '"  ■"""■''''S"S'>'e.  'Iiat  snino  may  lo  .li  iipon  tlie 

]    |.    l'".i' "',  '     '  '         '"'    '"""  M  an  exceptinn.    It  miisthe  acknow- 

';':''  ■/I'''"  made  iMeof  in  ravourof  averydi.s. 

,],,;;:;',;','       '    '  ^  "','"'"■  ISi'<l.''<ienr™Blo  the  force  of  all 

u  1,.  I.    .    l.o  .  I,  ',;,!''' ,"     r  I  '""'•«,Pin'l''  '!;<!  of,  loenjraee  per™i  lo 

"„,,..       .1      '\'t'"''i.""i>  I"  a  huly  uiid  reheious  life     And  because  some  may 

nient  on  the  passaje   understood  it  in  tlie 

ndently  contrary  In  the  een.'ral  strain  and 

es  It  may  not  be  improper  to  endeavour 

show  m  what  sense  the  author  may  he 

vofGnd\- justice 


f  h"re  alluded  to.  which  i.  . 
r  ofhis  3entiment,<!,  in  all  his  v  ..  . 
■t  it  in  its  true  point  of  ligiit.  and  t 


f^cUOQs;  and 


true,  the  pli.     _. 
Imenbepunistied 

criminal  forgetful 

''  more  to  be  iniagiaed  than  that  be  w'lll  tnake 


.         tas  the  author  had  obsen'ed) 

ipose  If.at  Gi«t  will  make  those  happy. 

qt  hira,  IS  a  kind  of  oulraein?  all  his  per- 


they  will  lake  no  notice  of  him :  they  spend  away  their 
days,  and  allow  God  none  of  their  thoughts.  "I  cannot 
be  regarded  by  these  creatures,  (.saith  God,)  they  do  not 
regard,  nor  take  notice  of  me.  Well!  I  shall  lake  my 
leave  of  them.  When  they  come  to  be  turned  into  hell, 
and  to  fall  under  the  pressures  of  everlasting  wrath  and 
misery,  then  they  will  not  forget  God;  then  they  will 
know  the  God  they  never  knew  before;  then  they  will 
remember  him,  though  now  they  never  think  of  him. 
Let  them  now  try  (saith  God)  whether  they  will  forge/ 
me,  now  that  1  have  them  under  my  wrath  and  vengeance 
While  they  are  in  this  world,  they  banish  me  out  of  theii 
hearts  and  thoughts ;  I  cannot  get  one  spare  thought  fron 
them  from  one  day  to  another ;  but  when  they  come  to 
feel  me,  and  the  power  of  my  anger,  they  will  then  know 
that  which  they  would  never  know  hetore."  Thus  you 
see,  that  God's  justice,  his  law-,  and  his  glory  require,  that 
those  wicked  persons  who  forget  God'should  be  turned 
into  hell.  I  shall  close  all  with  some  few  w^ords  of  appli- 
cation. 

I.  We  may  hence  learn,  that  religion  consisting  of  mere 
externals  will  never  save  any  man.  A  person  may  be  a 
wicked  man,  and  liable  to  be  turned  into  hell,  nolwilh- 
sianding  any  religion  that  lies  in  mere  oulside  show. 
You  .see  this  plainly,  that  men  are  liable  to  be  turned  into 
hell  for  their  forgetfulness  of  God.  Why,  a  man  may 
forget  God,  and  yet  live  under  ordinances,'and  under  the 
Gospel.  A  man  may  forget  God,  and  yet  may  be  a  moral 
man,  and  just  and  righteous  in  his  dealings  among  men. 
And  therefore,  it  is  nothing  that  lies  in  mere  externals, 
that  will  either  denominate  a  man  religious,  or  Ihat  will 
save  him  from  perishing.  A  man  may  go  to  the  utmost 
extent  of  all  outside  religion,  and  yet  forget  God;  be 
wicked  all  the  while,  and  so  turned  into  hell  at  last.  And 
therefore,  it  i.i  a  vaniiy  for  men  lo  deceive  themselves  into 
a  hope,  that  all  is  well  with  them;  and  lhat  all  shall  go 
well  with  them  at  last,  becajise  they  are  professors,  and 
enjoy  Gospel  privileges;  or  because  that  no  man  can  chal- 
Icn.ge  them  with  fraud,  injury,  or  wrong  dufle  to  their 
neighbours.  It  is  a  vain  thing  for  them  lo  think  lhat 
therefore  they  are  safe,  and  in  no  danger.  Thev  are  all 
the  while  forgetters  of  God.  and  that  is  enough  to  bespeak 
them  wicked;  let  them  in  other  respects  be  what  they 
will.  And  therefore  you  are  lo  know,  lhat  it  is  not  ta- 
king up  a  profession,  or  this  and  lhat  form  of  religion, 
that  will  entiile  a  soul  lo  glory  and  salvalion  at  last;  but 
it  must  be  the  having  of  such  a  work  done  upon  the 
heart,  as  will  turn  the  stream  of  a  man's  soul  towards 
God,  and  carry  his  thoughts  and  affeclions  after  him.  It 
is  this  or  nothing,  that  must  make  you  Christians,  and  save 
you  from  hell. 

It  is  but  too  common  a  vanity  in  these  days,  wherein 
we  live,  for  men  of  carnal  hearts  and  corrupt  minds,  lhat 
could  never  endure  to  be  at  the  pains  and  expense  lo  wait 
upon  God  in  the  way  of  his  ordinances,  in  order  lo  have 
their  hearts  thus  changed  and  turned  unto  God ;  it  is,  I 
say,  a  common  vanity  with  such  persons,  lo  think  that  all 
iheir  business,  in  order  to  secure  themselves  and  provide 
for  their  own  safety  and  welfare,  is  to  lake  up  a  certain 
form  of  worshipping  and  serving  God.  Alas  I  a  man  may 
perish,  and  go  to  hell,  whatever  form  he  is  of,  if  he  has  a 
carnal  heart;  a  heart  that  doth  not  delight  in  God:  this 
will  be  sufficient  to  damn  a  man  at  last,  let  him  lake  what 
course  or  be  of  what  religion  he  will.  And  it  is  a  plain 
case,  it  .speaks  an  unsound,  shifting  heart,  which  cannot 
endure  lhat  such  a  work  as  this  should  be  done,  but  slinks 


so  terrible  to  the  innocent,  or  so  easy  to  the  puilty.  liit  to  assert  that  wicked 
men.  persisting  in  forgelfiilnesa  of  God  and  a  courae  of  sin,  will  be  punished  in 
the  day  of  wrath  ;  i>  lo  assert  a  very  ereiii  mid  aufiil  fntfh.  and  very  prubahly 
(sail  thai  the  iiiiiliM'  .i,.,i'  !.>  li.i-  ,  --:.  r.n  l„Av,.>,.r.  as  the  learned 
Hi  hop  Patrick  "I  <  .i;  .  .  .i  .  ,  ,  .  ,.,  I,,.  i|„s ;  that  God 
makes  use  of  wick,  i!  r.~M,r  the  ends  of  his 
providence  in  Ibis  ur  .  \.'r  '.  i  ,  m  ..llvmiils  heinfliels 
fhnse  calamilics.  \\Im.  1.  I  ,■  .1.  .1     .   ,■ .,  :  ;i  ^■.  i,  k.  .!  [  , rie.,il,.     i;ut  Ihe 

.  as  the  woitIs  may  be  rendered,  tic  has  made  all  Il.it  ,1, 


this  life,  but  has  suited  and  proportioned  the  punishment  uf  ewi  ji.ei,  i,>  ij.eir 
1  niLse-y  in  Ihe  world 
to  fniuie  happi 


■  has  settled  the  f  _       _      . 

ime :  just  as  he  has  ti\ed  tlie  relatiiin  of  i ^   ™  „  „„,,,„.,,,„, 

I  it  is  elegantly  expa'ssed,  made  nghteouaness  and  peace  to  kiss  eaclJ 


THE  WICKED  TURNED  INTO  HELL. 


Serm.  XIII 


away  from  it.  Such  are  pinching  and  galling  ways  ;  and 
therefore  Ihey  seek  for  ease  and  rest  some  other  way,  and 
for  a  cheaper  method  of  getting  to  heaven ;  as  if  going  into 
such  a  party  would  save  a  man.  Why,  alas!  it  will  not 
do  it.  It  niust  be  a  change  wrought  upon  the  heart  and 
soul,  'hat  will  take  it  off  from  this  world,  and  pitch  it  upon 
God ;  if  we  would  have  an  interest  in  him,  or  live  in  his 
blessedness  another  day.  There  are  those,  who  are  like 
the  persons  Saint  Paul  speaks  of  to  Timothy.  "  The  time 
(says  he)  will  come,  when  they  will  not  endure  sound  doc- 
trine ;  but  after  their  own  lusts  shall  they  heap  to  them- 
selves teachers,  having  itching  ears;  and  they  shall  turn 
away  their  ears  from  the  truth,  and  shall  be  turned  unto 
fables,"  2  Tim.  iv.  3,  4.  Thus  it  is  with  many  wretched 
souls  in  the  ways  of  God  :  while  they  have  been  walking 
in  them,  it  may  be  they  have  been  barren  and  unfruitful, 
through  their  carnal  hearts,  which  cannot  endure  to  have 
anything  done  to  the  purpose;  therefore  they  desire  to 
find  an  easier  way  than  this.  They  run  to  other  teachers, 
having  itching  ears;  and  think  of  going  to  heaven  upon 
other  terms,  by  only  taking  up  other  forms,  and  changing 
the  way  of  their  religion.  This  .speaks  a  heart  to  be  un- 
sound ;  as  it  is  a  sign  of  an  unsound  body,  that  can  rest 
itself  in  no  posture,  but  lies  tumbling  and  tossing  in  the 
bed.  It  hath  rest  no  where;  when  it  hath  rolled  one  way 
to  another,  it  must  come  back  to  the  same  pitch  and  pos- 
ture it  was  in  before.  Why,  the  man  is  not  well !  alas  ! 
the  fault  is  not  in  the  bed,  but  the  body;  it  is  because  the 
body  is  not  well,  but  unsound  and  unhealthy,  that  it  can- 
not rest.  And  so  men  under  the  ordinances  of  the  Gospel 
dispensation  cannot  find  rest  to  themselves.  They  cannot 
indeed  hnd  fault  with  them;  but  they  have  fleshly  carnal 
hearts,  that  cannot  endure  any  thing  should  be  done  to 
change,  and  turn  them  unto  God;  and  therefore  they  seek 
out  new  ways,  that  they  may  get  to  heaven  in  a  cheaper 
and  an  easier  manner.  And  if  such  souls  have  a  mind  to 
go  in  tho.se  ways,  that  were  never  known  or  heard  of  be- 
fore, for  so  m.any  years,  they  will  not  find  what  they  .seek. 
For,  alas !  a  carnal  heart  will  carry  its  own  pest  and  trouble 
about  it,  wherever  it  goes :  and  Ihey  will  be  forced  either 
to  say  at  last,  the  old  way  of  real  religion  is  best ;  or  else 
they  will  cast  off  all  religion,  and  there  will  be  the  end,  as 
experience  in  this  case  doth  abundantly  witness. 

II.  As  this  plainly  instructs  us,  that  religion,  lying  in 
externals  only,  will  never  save  a  man ;  so  it  informs  us 
also,  that  wickedness,  lying  in  the  heart  and  thoughts,  will 
abundantly  suffice  to  damn  a  man.  And  this  is  no  strange 
doctrine;  at  least  it  should  not  seem  to  any  that  have  ever 
read  the  Bible,  and  know  what  belongs  to  true  religion. 
Do  not  you  know,  that  the  heart  and  the  thoughts  are  the 
prime  and  principal  spring  of  that  wickedness  that  ruins 
souls  and  turns  them  into  hell  for  evert  "  Out  of  the  heart 
(says  Christ)  proceed  evil  thoughts ;"  (Matt.  xv.  19.)  and 
these  speak  a  man  defiled,  make  him  wicked,  and  turn 
him  into  hell  at  last.  Observe  also  this  scripture :  "  O 
Jerusalem,  wash  thine  heart  from  wickedness,  that  thou 
mayest  be  saved  :  how  long  shall  thy  vain  thoughts  lodge 
within  thee  1"  Jer.  iv.  14.  Wickedness  and  vain  thoughts 
here  are  parallel  expressions,  which  expound  one  another. 
That  wickedness,  of  which  the  prophet  speaks,  consists  in 
the  vanity  of  the  thoughts :  and  those  are  a  man's  vainest 
and  most  wicked  thoughts,  that  run  beside  God;  and  have 
not  him  for  their  object,  nor  terminate  upon  him.  There- 
fore wash  thine  heart  from  this  wickedness,  for  certainly 
else  there  will  be  no  salvation  for  thee.  Alas!  thou  art  a 
damned  man,  a  lost  creature,  if  thine  heart  be  not  washed 
from  this  wickedness  of  the  thoughts.  "  Repent  therefore 
of  this  thy  wickedness,  and  pray  God  if  perhaps  the 
thought  of  thine  heart  maybe  forgiven  thee,"  Acts  viii.2'3. 
In  short,  to  exclude  God  out  of  our  thoughts,  and  not  to 
let  him  have  a  place  there;  not  to  mind,  nor  think  upon 
God  ;  is  the  greatest  wickedness  of  the  thoughts  that  can 
be.  And  therefore,  though  you  cannot  say  of  such  a  one, 
he  will  be  drunk;  or  he  will  swear,  cozen,  or  oppress;  yet 
if  you  can  .say  he  will  forget  God,  or  that  he  lives  all  his 
days  never  minding  nor  thinking  upon  God  ;  you  say 
enough  to  speak  hira  under  wrath,  and  to  turn  him  into 
hell  without  remedy. 

III.  If  they  are  wicked  persons  who  do  not  think  of 
God,  and  shall  for  that  reason  be  turned  into  hell,  then  all 


thoughts  are  not  free;  that  is,  men  are  not  at  liberty,  as 
they  vainly  imagine,  to  dispose  of  their  thoughts  as  they 
will.  Alas!  the  case  is  quite  otherwise  than  what  many 
poor  wretches  imagine.  They  go  up  and  down  in  the 
world,  never  minding  God  from  day  to  day,  and  they  think 
this  is  no  sin  ;  saying,  "  Why,  what  is  this  I  It  is  but  the 
disposing  my  thoughts  ;  and  surely  I  may  do  what  I  will 
with  my  thoughts.  What  matter  is  it  what  becomes  of 
them  V  But  saith  God ;  "  What  is  there  else  that  I  value 
more,  or  set  a  greater  price  upon,  than  the  thoughts  and 
aflections  of  the  soul  t  I  must  have  them  or  nothing.  So, 
be  what  thou  wilt  in  profession  and  pretence ;  yet  if  I  be 
not  in  thy  thoughts,  if  I  be  forgotten  by  thee,  I  will  look 
upon  thee  as  a  wicked  person,  as  one  that  shall  be  turned 
into  hell."  Truly,  if  the  case  be  so,  you  must  learn  to 
correct  that  foolish  imagination,  that  your  thoughts  are 
free;  or  that  you  may  use  them  as  you  please:  and  know, 
that  if  men  will  give  him  no  place  there,  this  is  a  despe- 
rate, horrid  wickedness,  that  the  great  God  will  be  avenged 
upon  one  day. 

IV.  Since  the  case  is  thus,  that  wicked  men,  and  all 
those  who  forget  God,  shall  be  turned  into  hell ;  we  may 
learn  hence,  that  there  are  but  few  that  shall  be  saved.  Do 
but  weigh  the  case  seriously,  and  consider  with  yourselves, 
how  few  there  are  that  so  live,  or  in  the  face  of  whose  con- 
versations it  appears,  that  their  hearts  are  set  upon  God ! 
whose  minds  are  taken  up  about  him,  walking  up  and 
down  the  world  from  morning  to  night,  rejoicing  and  de- 
lighting them.selves  in  God !  Oh,  how  few  such  there  are ; 
and  consequently  how  few  that  are  not  wicked,  and  shall 
not  be  turned  into  hell  at  last !  My  friends,  God  doth  not 
dally  with  us  in  such  scriptures  as  these.  They  are  plain 
words  which  are  here  .spoken,  and  we  may  turn  off  the 
edge  of  them  from  rending  and  cutting  our  hearts  if  we 
will;  but  one  day  we  shall  hear  that  we  were  told,  and  read 
also,  that  "  The  wicked  shall  be  turned  into  hell,  and  all  the 
nations  that  forget  God."  We  may  easily  therefore  learn 
from  hence,  that  going  to  heaven  is  not  .so  common  a  thing 
as  most  men  take  it  to  be.  Alas !  it  is  not,  if  the  word  of 
God  be  true.  It  will  be  found,  that  going  to  hell  will  be 
much  more  ordinary  among  men  that  live  under  the  Gos- 
pel, than  going  to  heaven.  For  it  is  said,  they  shall  be 
turned  into  hell  that  forget  God.  Now,  are  not  these  plain 
words'?  Do  they  not  evince  and  demonstrate  that  a  great 
part  (alas!  the  greatest  part)  are  hurrying  into  hell  apace  1 
And  is  it  not  sad  and  miserable  to  think,  that  poor  souls 
should  thus  spend  all  their  life-time  under  a  Go.spel  of 
grace  t  and  that  so  mu(  h  light  and  love  should  shine  from 
heaven  in  vain  1  It  should  not  be  thought  of,  without  pain 
and  agony,  that  men  should  thus  perish  ;  that  there  should 
be  so  few  saved  from  hell  and  destruction,  notwithstanding 
they  are  under  a  Gospel  of  light  and  salvation!  The 
truth  I  am  upon  is  intimated  in  part  of  the  message  to  the 
church  of  Sardis.  "  Thou  hast  a  few  names  even  in  Sar- 
dis,  which  have  not  defiled  their  garments;  and  they  shall 
w.alk  with  me  in  white  :  for  they  are  worthy,"  Rev.  iii.  4. 
Alas !  how  few  are  there,  how  few  amongst  a  whole  as- 
sembly and  congregation  of  people,  that  keep  themselves 
from  pollution  through  lusts  1  How  few  names  are  there 
to  be  found  in  an  assembly,  who  come  under  the  character 
of  persons  that  have  not  defiled  their  garments!  or,  of 
those  who  have  numerous  thoughts  of  God  from  day  to 
day!  How  few  are  there,  that  do  not  come  under  the 
character  in  the  text,  of  being  forgetters  of  God  ;  and  so  of 
such  as  must  be  turned  into  hell  'I  It  concerns  us  all  to  be 
serious  in  thinking  upon  this  matter.  God  hath  been  .se- 
rious in  revealing  this  truth  to  us;  and  his  Spirit  is  poured 
out  for  the  confirming,  establishing,  and  pressing  it  upon 
your  hearts  and  spirits,  whoever  you  are ;  and  therefore 
think  well  of  it,  and  consider  seriously  how  few  good  men 
there  are,  who  .shall  finally  be  saved. 

V.  You  may  hence  learn  also,  that  God  hath  an  in.spec- 
tion  into,  and'a  full  knowledge  of,  the  hearts  and  thoughts 
of  men.  This  is  evident,  for  you  see  he  makes  his  judg- 
ment upon  what  lies  within  the  inward  man ;  and  his  judg- 
ment at  last  will  proceed  upon  the  same  ground.  "  I  must 
have  those  turned  into  hell,  (saith  the  Almighty,)  who  never 
think  of,  nor  remember  their  God  :  they  must  undergo  my 
wrath  that  have  thus  forgotten  me."  Now,  if  God's  judg- 
ments must  be  thus  determined  upon  what  is  in  the  heait 


Sehm.  XIII. 


THE  WICKED  TURNED  INTO  HELL. 


753 


of  man,  then  he  (mows  your  hearts ;  and  also  what  you  do 
with  your  thouehls  from  day  to  day.  His  eye  is  upon  your 
souls  and  spirit*;  and  sees  all  the  day  long  which  way 
your  affections  lie,  and  which  way  they  are  earned:  and 
it  is  by  this  he  must  guide  his  judgment  at  the  last  day. 
Thus  says  the  Psalmist;  "  He  that  planteth  the  ear  shall 
not  he  hear  ^  He  that  formed  the  eye,  shall  not  he  see  f  He 
that  chasliseth  the  heathen,  shall  not  he  correct  t  He  that 
teacheth  man  knowledge,  shall  not  he  know  '!  The  Lord 
knoweth  the  thoughts  of  man,  that  they  are  vanity,"  Psal. 
xciv.  9,  10,  II.  He  knows  well  all  the  vanity  of  your 
spirits,  though  you  may  not  observe  il.  His  eyes  are  ob- 
serving us  all  the  day  long,  especially  on  such  a  day  as 
this;  and  according  to  the  observation  he  makes,  he  must 
judge  us  at  the  last  day.  And  therefore  he  must  be  sup- 
posed to  have  a  full  and  perfect  understanding  of  all 
things;  so  as  to  be  able  in  that  day  to  lay  out  before  a 
man  the  wickedness  of  his  whole  life;  to  spread  before 
hiin  the  vain  and  wicked,  the  sensual  and  earthly  thoughts, 
which  he  was  perpetually  exercised  in ;  and  of  which  his 
carnal  heart  was  the  continual  tomb.  And  this  cannot  be 
a  more  difficult  than  it  is  a  necessary  thing  to  him,  who 
must  search  the  hearts,  and  try  the  reins,  that  he  may 
judge  accordingly  at  the  last  day.     And  then, 

VI.  And  lastly,  we  may  learn  hence,  that  it  is  not  an 
impossible  or  ditjicult  thing  for  wicked  men  to  know 
themselves  to  be  such  ;  and  to  make  a  judgment  of  their 
own  estates  God-ward.  For  you  see,  thev  have  a  plain  rule 
to  judge  by;  namely,  this  truth  :  He  that  forgets  God  is  a 
wicked  man ;  and  he  is  a  wicked  man  that  thus  forgets 
God;  and  he  that  forgets  God  must  be  turned  into  hell.  I 
pray  now  do  but  consider,  and  think  with  yourselves.  Is 
it  so  impossible  for  a  man  to  know  what  is  the  ordinary 
course  of  his  own  thoughts  ?  You  may  easily  know  if  you 
will,  at  least  the  generality  of  you  may  know,  what  the 
current  of  your  thoughts  is ;  and  so  far  make  a  judgment 
of  your  estate  accordingly.  This  we  must  needs  acknow- 
ledge. For  those  men  who  are  carnal  and  earthly,  their 
hearts  tell  them  they  have  not  a  thought  of  God,  from  day 
to  day,  from  week  to  week,  from  year  to  year.  Such  per- 
sons cannot  be  so  brutish  and  absurd,  but  they  may  know 
it,  if  they  will,  especially  if  they  will  take  God's  word.  If 
not,  let  them  see  whether  they  can  have  any  surer  rule  that 
cannot  deceive.  But  if  they  v/il!  take  God's  word,  they 
cannot  but  see  that  they  are  those  persons  who  are  wicked, 
as  they  are  forgetful  of  God;  and  upon  that  account  must 
be  turned  into  hell  at  last.  Mv  friends !  if  we  do  not  study 
wilfully  to  ruin  ourselves,  is  it  so  hard  a  matter  for  a  man, 
a  reasonable  man,  to  sit  down  at  night  and  consider, 
''  Whither  have  my  thoughts  been  this  day  t  Who  hath 
had  my  thoughts  most  1  What  have  I  taken  most  pleasure 
in  this  day  1  Is  it  in  God  1  hath  he  been  so  delightful  and 
so  pleasant,  and  the  remembrance  of  him  in  my  heart  and 
soul,  as  the  pleasures  and  comforts  of  this  life  have  been  to 
me  1.  Have  I  taken  so  much  delight  to-day  in  the  law  of 
God,  as  I  have  in  my  friends,  my  riches,  and  my  relations  ^. 
And  have  I  had  that  fear  of  God  in  my  heart,  lest  I  should 
sin  against  him,  as  I  have  had  about  my  business  and 
affairs,  lest  they  should  miscarry  V  Is  it  impossible,  I  say, 
for  a  reasonable  man  thus  to  consider,  from  day  to  day, 
whither  hath  been  the  course  of  his  heart  and  thoughts  1 
And  if  he  find  it  is  thus  with  him;  that  he  lives  without 
having  a  thought  of  God,  that  mav  stay  his  heart,  and 
ravish  his  soul;  how  obvious  then  is  it,  that  he  is  a  wicked 
wretch  I  that  the  wrath  of  God  pursues  him!  and  that  he 
must  be  turned  into  hell,  without  remedy,  if  this  continues 
•,o  be  the  stale  and  condition  of  his  soul  I  Consider  this 
and  give  me  leave  to  close  up  all  with  one  word  of  coun- 
sel ami  advice  to  such  persons  as  these :  and  may  it  be 
acceptable  to  your  hearts! 

1.  Own  your  slate  and  condition.  If  the  case  be  thus 
as  you  see  it  is,  that  they  are  wicked  persons  who  forget 
God,  and  that  such  shall  be  turned  into  hell;  why  lo'ok 
into  your  own  hearts,  and  .see  whether  they  are  not  forget- 
ful of  God.  And  when  you  find  that  it  is  thus  with  you 
let  your  judgment  pa.ss  upon  your  souls,  and  say;  "My 
wretched  and  undone  soul !  thou  art  that  soul  whom  this 
law  condemns;  whom  this  judgment  convinceth  as  guilty 
of  this  wickedness  against  God,  and  liable  to  his  vengeance 
upon  this  account !"    Therefore  I  say,  own  your  estate.    It 


is  no  difficult  thing  for  you  to  know  it.  Say  then,  "  I  am 
the  person  whom  the  word  of  God  condenms:  I  am  under 
the  curse  as  a  person  that  has  forgotten  God,  and  must  be 
turned  into  hell  upon  this  account,  if  it  thus  continue  wnh 
me."  But  this  is  not  all.  I  would  not  leave  a  soul  in  this 
case  miserably  perishing,  and  despairing  of  all  possibility 
of  being  saved;  but  however  know  that  you  cannot  be 
saved  while  it  is  thus  with  you,  and  while  your  hearts  are 
thus  framed  and  turned  from  God.     Therefore, 

2.  Labour  forthwith  to  have  the  course  and  stream  ol 
your  spirits  turned  towards  God:  otherwise,  all  hopes  of 
your  being  saved  are  quite  taken  away.  There  is  no  pos- 
sibility of  your  salvation,  till  your  carnal  earthly  hearts  be 
changed.  Consider  and  believe  it,  there  are  but  these  two 
things;  either  a  change  of  heart,  or  ruin.  And  therefore 
labour,  I  say,  to  have  the  course  of  your  thoughts  turned 
about,  and  directed  forthwith  towards  God,  without  any 
more  delay. 

And  in  order  to  this,  you  must  in  the  first  place  endea- 
vour to  get  a  right  and  distinct  knowledge  of  God  ;  other- 
wise you  can  never  think  rightly  of  him.  Study  his  word; 
labour  to  know  what  is  there  discovered  of  his  justice, 
righteousness,  holiness,  and  power;  of  his  goodness,  and 
his  love.  Take  in  the  whole  compass  of  the  discovery  of 
God,  to  make  up  the  object  of  your  thoughts;  otherwise 
you  do  nothing;  your  thoughts  will  pitch  upon  some  other 
thing,  besides  God.  If  you  take  in  but  part  of  the  attri- 
butes of  God,  that  is  no  God.  It  will  be  some  idle  fancy 
that  you  take  in,  and  not  God,  if  your  thoughts  are  not  so 
comprehensive  as  to  take  in  the  whole  discovery  of  Gtod  in 
those  several  attributes,  by  which  he  makes  himself  known. 

And  then  in  the  next  place  you  must  labour  to  have  a 
work  of  sanctification,  and  regeneration,  wrought  upon 
your  own  hearts.  As  there  must  be  a  right  stating  of  the 
object,  so  there  must  be  a  right  framing  of  the  subject  too ; 
otherwise  it  will  be  to  no  purpose.  If  there  be  not  a  change 
wrought  in  the  very  inward  of  your  souls,  so  as  that  your 
hearts  be  turned  towards  God ;  to  love,  and  delight  in  him, 
with  all  your  soul,  and  strength;  alas!  your  thoughts  ot 
God  will  not  be  voluntary,  but  forced  ;  they  will  never  be 
free,  pleasant,  and  delightful.  And  therefore  yon  must 
often  go  to  God,  and  cry  to  him,  and  say;  "Lord,  I  see 
my  thoughts  run  from  thee !  I  cannot  think  of  God  at  any 
time  with  pleasantness.  Sanctify  this  heart!  turn  it  to 
ihyselfl  else  I  am  lost,  and  shall  be  turned  into  hell." 
Cry  thus  unto  God  mightily,  and  incessantly,  till  you  find 
such  a  work  done  upon  your  souls;  for  that  is  the  only 
thing  that  will  procure  a  freedom,  and  facility  of  thoughts, 
towards  God ;  those  holy,  pleasant,  and  delightful  thoughts, 
of  which  a  sanctified  heart  will  be  a  continual  spring  and 
fountain. 

And  to  press  all  this,  I  will  deal  plainly  with  you.  II 
the  case  be  not  thus;  if  your  hearts  are  not  turned,  and 
changed,  that  )'ou  may  have  such  thoughts  of  God  as  we 
have  been  speaking  of.there  is  no  avoiding  the  misery  threat- 
ened in  the  text ;  but  there  must  of  necessity  be  an  expecta- 
tion shortly  of  being  turned  into  hell.  That  must  certainly 
be  the  portion  of  those  persons  that  forget  God,  And  is  that 
a  thing  easy  and  tolerable  to  your  thoughts  1  Is  it  ea.sy  and 
tolerable  to  you  to  think  of  being  sent  into  that  place  of  tor- 
ment, without  remedy  and  without  hope ;  merely  upon  this 
account,  because  you  would  needs  live  without  God  in  the 
world ;  and  would  never  have  your  hearts  brought  towards 
him  "!  Many  deceive  themselves  with  the  opinion  of  a  to- 
lerable hell;  and  therefore,  such  a  consideration  hath  no 
force  upon  their  spirits  in  the  least.  But  think  upon  it  a 
little,  think  what  hell  is !  Why,  it  is  that  place  of  torment, 
that  God  himself  hath  ordained  for  the  punishment  of 
wickedness  and  tran.sgression  against  him.  He  himself  is 
the  Author  of  that  state,  and  of  that  torment  that  doth  be- 
long unto  it.  It  proceeds  from  almighty  power,  omnipo- 
tent wrath  and  justice.  And  is  that,  think  you,  a  tolerable 
thing  1  That  "  Tophet  (the  hell  which  the  text  speaks  of) 
is  ordained  of  old — the  pile  thereof  is  fire  and  much 
wood;  the  breath  of  the  Lord,  like  a  stream  of  brimstone, 
doth  kindle  it,"  Isa.  xxx.  .33.  Is  this,  think  you  then,  a 
slight  matter,  for  a  man  thus  to  hurry  and  throw  away 
his  soul  1  thus  to  suflfer  himself  to  run  into  this  hell  and 
destruction,  and  merely  because  he  would  live  without 
God ;  slight,  despise,  arid  turn  God  out  of  his  heart  and 


754 


THE  WICKED  TURNED  INTO  HELL. 


Serm.  XIII. 


soul,  while  he  is  here  in  the  world  t  Hell  is  appointed 
and  prepared  by  God,  in  order  to  that  just  revenge  that  he 
must  take,  and  will  take,  upon  all  those  wicked  trans- 
gressors, that  have  their  hearts  thus  hardened,  and  shut  up 
against  him.  Alas!  that  is  a  dreadful  thing  to  think  of. 
Revenge !  the  revenge  of  a  God !  that  the  eternal  and 
almightj'  God  should  design  such  a  thing,  as  the  avenging 
of  himself  in  such  a  way  upon  wicked  men  !  0  what  heart, 
that  is  not  made  of  stone  or  a  rock,  can  choose  but  trem- 
ble 'i  To  think,  "  I  shall  shortly  be  subject  unto  the  wrath 
of  God,  because  I  have  forgotten  him,  and  have  lived 
without  him  in  the  world;  unless  my  heart  be  wrought 
upon  and  turned  to  him  as  the  God  of  my  life;"  how 
dreadful  is  this !    Let  me  then  recommend  to  you,  in  the 


close,  that  one  scripture,  partly  touched  on  before,  which  is 
at  the  end  of  the  fiftieth  psalm,  "Now  consider  this,  ye 
that  forget  God,  lest  I  tear  yon  to  pieces,  and  there  be 
none  to  deliver,"  Psal.  1.  22.  What!  are  those  who  for- 
get God  wicked  persons  1  must  wicked  persons  be  turned 
into  hell  1  is  this  hell,  and  is  this  place  appointed  for  the 
torment  of  such  wretches,  by  the  eternal  and  almighty 
God;  that  he  may  take  his  revenge  upon  them,  for  their 
slighting  and  neglectingof  him,  or  for  what  they  have  done 
in  this  world  1  Why  then  consider  this,  all  ye  that  forget 
God,  lest  he  tear  you  in  pieces,  and  there  be  none  to  de- 
liver you.  And  so  much  shall  suffice  to  be  spoken  to  this 
text. 


SER  M  0  NS. 


I.  ON  THE  GOSPEL  RECOMMENDING  ITSELF  TO  EVERY  MAN'S  CONSCIENCE.    SEVEN  SERMONS,  FROM  2  COR.  IV.  2. 

n.  THEY  TO  WHOM  THE  GOSPEL  IS  HID,  ARE  LOST  SOULS.     SIX  SERMONS,  FROM  2  COR.  IV   3. 

m.  ON  HOPE.     FOURTEEN  SBR.MONS,  FROM  ROM    Vm.  24. 

rv.  FRIENDSHIP  WITH  GOD.    TEN  SERMONS,  FROM  JAMES  II.  23 

V.  ON  REGENERATION.      THIRTEEN  SERMONS,  FROM  1  JOHN  V.  1 

PART  I. 

CONCERNING  GOD'S  EXISTENCE,  AND  HIS  CONVERSABLENESS  WITH  MAN. 

AGAINST  ATHEISM,  OR  THE  EPICUREAN  DEISM. 


SERMON  !.• 


2  CORINTHIANS  IV.  2. 


CUMMENDING   OURSELVES   TO    EVERY   ^UN  S  CONSCIENCE   IN   THE   SIGHT   OF   GOD. 


These  words,  joined  with  what  goes  before,  run  thus: 
"  Therefore,  seeing  we  have  this  ministry,  as  we  have  re- 
ceived mercy,  we  faint  not ;  but  have  renounced  the  hid- 
den things  of  dishonesty,  not  walking  in  craftiness,  nor 
handling' the  word  of  God  deceitfully;  but,  by  manifesta- 
tion of  the  truth,  commending  ourselves  to  every  man's 
conscience."  The  import  of  this  text  and  context  is  ex- 
ceeding plain.  The  apostle  gives  an  account  in  them  of 
his  way  in  managing  that  work  of  the  ministry,  wherein 
he  was  engaged;  that  is,  that  his  way  of  managing  there- 
of was  suitable  to  his  end ;  his  method  to  the  design  he 
drove  at:  he  gives  in  the  whole  verse  a  double  account  of 
his  way  in  managing  his  ministerial  work — A  negative 
account,  and  a  positive. 

1.  A  negative  one,  we  have  nothing  to  do  in  it,  (as  if  he 
had  said,)Vith  the  things  of  dishonesty  or  shame.  Those 
things  we  have  renounced;  those  hidden  things  that  are 
wont  to  be  accompanied  with  the  pungent  stings  of  shame 
and  disgrace  (if  they  should  not  be  hid.)  That  is,  we 
have  nothing  to  do  with  any  thing  whereof  we  have  cause 
to  be  ashamed.  Let  them  hide  themselves,  and  their  de- 
signs, and  work  in  the  dark ;  let  them  wear  masks  and 
vizards,  and  transact  their  affairs  under-ground,  and  wiih 
all  possible  privacy,  who  drive  designs  that  they  have  rea- 
son to  be  ashamed  of;  whose  business  is  either  to  trifle,  or 
to  do  hurt;  whose  designs  are  either  too  low  or  little  for 
wise  men,  or  too  base  for  good  men.  We,  for  our  parts, 
design  nothing  but  the  service  of  God,  the  honour  of 
Christ,  and  (as  that  which  is  subservient  to  these)  the 
welfare  of  men.  This  is  all  that  we  aim  at,  that  we  may 
serve  God,  honour  Christ,  and  bring  in  as  many  souls  as 
we  can  unto  him.  We  intend  no  worse  to  the  world  and 
the  inhabitants  of  it,  than  to  our  utmost  to  make  them  good 
and  happy  Christians  in  this  world,  and  glorious  creatures 
in  another  world. 

And,  therefore,  all  we  have  to  do  may  very  well  be 
transacted  above  ground,  and  upon  the  square ;  we  have 
no  occasion  to  walk  in  craftiness,  to  use  fraudulent  arts  or 
tricks;  our  business  requires  it  not;  nor  do  we  need  to 
handle  the  word  of  God  deceitfully;  we  do  not  falsify 
(so  the  word  signifies)  it,  disguise  it,  clothe  it  with  other 
colours ;  for  as  it  naturally  looks  with  its  own,  it  serves 
our  purpose  best  of  all,  if  we  give  it  no  other  appearance 
or  representation,  than  that  which  is  still  genuine  and 
most  proper  to  itself  We  do  none  of  these  things  that 
are  mentioned  in  the  former  part  of  the  verse.  And  then 
comes, 

2.  The  positive  account  in  the  latter  pari  of  the  verse. 
"By  manifestation  of  the  truth,''  we  make  it  our  business 
to  commend  ourselves  to  every  man's  conscience  in  the 
sieht  of  God.  Where  the  last  of  these  words  do  suffi- 
ciently express  that  sense  which  I  design  to  insist  upon  in 
some  following  discourses.  And  herein  we  see  there  is  a 
principle  in  man,  (here  called  conscience,)  that  renders 
him,  in  some  measure,  capable  of  judging  what  is  proposed 
to  him  in  the  name  of  God,  or  under  the  notion  of  divine, 
—  whet  her  as  such  it  ought  to  be  received,  or  refused  as  not 
such.  And  here  we  have  it  signified  to  us,  that  there  is  in 
the  great  things  of  God,  contained  in  the  Gospel,  or  which 
the  Gospel  revelation  doth  suppose,  a  self-recommending 

■  Preached  January  lUh,  1690. 
52 


evidence,  by  which  such  things  do  (as  it  were)  approve 
themselves  to  that  principle :  and  he  lets  us  see  that  the 
faithful  preachers  of  this  Gospel  have  the  whole  business 
directly  and  immediately  lying  with  the  consciences  of 
men  ;  or  that  they  are  to  apply  themselves  to  that  princi- 
ple in  man  called  con.science.  And  further,  that  this  treaty 
wiih  the  consciences  of  men  is  to  be  managed  under  Divine 
inspection,  under  the  eye  of  God. 

And  this  being  the  import  of  the  words  considered  in 
themselves  ;  if  also  you  consider  them  in  their  relation  to 
what  goes  before;  .so  the  import  of  the  context,  and  of 
them,  as  they  fall  into  it,  will  be  most  plain.  In  the  close 
of  the  foregoing  chapter,  the  apostle  having  spoken  above 
of  the  Gospel  ministration,  as  contra-distinguished  to  that 
of  the  law,  and  most  highly  excelling  it  in  point  of  light, 
and  in  point  of  efficacy;  both  of  them  glorious  things, 
and  in  respect  whereof  he  calls  it  the  ministration  of 
glory;  so  that,  though  that  of  mount  Sinai  wa,s  very  glo- 
rious, yet  this  did  so  much  excel  it  in  glory,  that  the 
very  glory  of  that  was  no  glory,  in  comparison  of  the 
glorv  of  this;  for  that  by  it  we,  as  in  a  glass,  (he  so 
concludes  the  chapter,)  beholding  the  glory  of  the  Lord, 
are  changed  into  the  same  image,  from  glory  to  glory, 
even  as  by  the  Spirit  of  the  Lord.  That  as  is  not  simili- 
ludinis  but  idenlilatis :  it  doth  not  signify  likeness,  but 
sameness :  that  is,  there  is  so  transforming  a  work  wrought 
by  the  glory  of  the  Lord  shining  through  the  glass,  as  doth 
speak  its  author  to  be  the  Spirit;  such  a  work  is  done  as 
none  but  the  Divine  Spirit  could  do;  so  that  any  one 
might  see  there  was  such  a  transformation  wrought,  as  by 
the  Spirit  of  the  Lord  is  wont  to  be  wrought:  the  Spirit 
doth  like  itself,  as  itself,  it  works  as  a  Divine  Almighty 
Spirit  might  be  expected  to  do  in  this  case.  This  is  the 
account  which  he  gives  of  the  ministry,  wherein  he  was 
engaged. 

Now,  in  the  beginning  of  this  next  chapter,  it  runs  thus : 
— having  received  such  a  ministrv  as  this,  (so  apt  and  so 
animated  to  serve  its  proper  end  and  purpose,)  "as  we 
have  received  mercy,  we  faint  not ;"  he  resolves  the  vi- 
gour, and  fortitude,  and  undauntedness  of  his  heart,  in 
this  great  work  that  was  put  into  his  hands,  into  the  na- 
ture and  kind  of  this  ministry  wherewith  he  was  intrusted; 
considered  in  its  own  aptitude  to  serve  its  end,  as  it  was 
managed  and  replenished  with  power  and  efficacy  from 
the  Divine  Spirit.  Having  such  a  ministry,  we  faint  not, 
we  go  on  with  all  vigour  and  resolvedness  imaginable  in 
our  work.  And,  thereupon,  renounce  all  the  hidden  things 
of  dishonesty,  we  go  on  with  open  face,  as  being  well  as- 
sured we  shall  be  owned  in  our  work  one  way  or  another; 
and  make  it  our  business  hereupon,  to  apply  ourselves  im- 
mediately and  directly  to  the  consciences  of  men  in  the 
sight  of  God.  And  these  several  things,  upon  the  whole, 
may  be  observed  and  taken  up  for  our  instruction  and  use 
from  this  portion  of  Scripture. 

1.  That  the  great  things  of  the  Gospel,  or  of  religion  in 
general,  do  carry  with  them  a  self-recommending  evidence 
to  the  consciences  of  men. 

2.  That  the  business  of  the  faithful  ministers  of  this  Gos- 
pel lies,  first  and  most  immediately,  in  a  transaction  with 
men's  consciences  about  these  things. 


758 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm. L 


3.  That  this  transaction  with  men's  consciences  about 
such  things,  is  to  be  managed  in  the  sight  of  God,  under 
the  inspection  of  the  Divine  Mind.    And, 

4.  That  thereupon,  such  as  are  engaged  with  upright- 
ness and  tidelity  in  this  work,  have  the  most  vigorous  and 
unfainting  resolution  and  fortitude  in  it. 

I  begin  with  the  first. 

1st  Doctrine.  That  the  great  things  of  the  Gospel,  or  of 
religion,  do  carry  with  them  a  self-recommending  evidence 
to  the  consciences  of  men.    Here, 

1.  It  will  be  requisite  to  say  somewhat  concerning  the 
principle  of  conscience.     And, 

2.  Then  to  evince  the  truth  of  the  assertion,  that  the 
great  things  of  the  Gospel,  or  religion,  do  carry  with  them 
a  self-recommending  evidence  to  men's  consciences. 

1.  Il  is  requisite  to  be  said  concerning  conscience,  thus 
much  briefly;  to  wit,  that  it  is  a  principle  which  is  to  be 
appealed  to  about  such  matters;  and  this  doth,  in  the 
general  notion  of  it,  import  an  ability  to  judge,  a  certain 
dijudicative  power.  And  it  must  be  looked  upon  accord- 
ing to  a  double  reference  which  it  bears ; — 1st,  To  the 
m.atter  which  it  is  to  judge  about.  And,  '2ndly,  To  the 
Supreme  Ruler  under  whom  it  is  to  judge,  such  things 
being  to  be  judged  of  in  the  sight  of  God  :  for  the  latter  of 
these  references  we  shall  come  to  speak  to  it  under  an- 
other observation ;  but  for  the  former,  we  are  to  con.sider 
of  it  now. 

Conscience,  it  doth  import  a  power  of  judging,  or  an 
ability  to  judge  about  such  and  such  matters ;  but  what 
those  matters  are,  we  are  more  particularly  to  consider. 
In  the  general,  it  is  a  matter  of  duty  about  which  con- 
science is  to  judge,  or  such  things  in  reference  whereunto 
we  are  one  way  or  other  under  obligation  to  do,  or  not  to 
do.  And  so  it  is  the  actions  of  men,  that  conscience  is  to 
judge  about ;  as  they  are  measurable  by  laws  and  rules  to 
which  they  are  properly  and  truly  obliged.  And  so  our 
actions  may  be  considered  two  ways — either  as  to  be  done, 
or  as  done.  And  they  come  under  the  judgment  and 
cognizance  of  conscience  both  ways — either  as  to  be  done, 
nr  as  done:  and  so  the  judgment  of  conscience  is  two-fold, 
either  concerning  things,  or  concerning  ourselves;  for 
conscience  hath  both  its  prospect  and  its  retro.spect: — its 
prospect,  that  is,  as  it  is  to  .see  our  way  before  us,  and  to 
judge  for  us,  Am  I  to  do  this,  or  am  I  to  do  that,  or  am  I 
to  let  it  alone;  and  decline  doing  such  and  such  things'! 
Here  is  the  prospect  of  conscience;  it  is  to  discern  and 
make  a  judgment  aforehand,  concerning  the  way  that  we 
are  to  take,  to  see  our  way  for  us.  And  then  it  hath  its 
retrospect;  when  we  come  to  make  a  stand,  and  look  back 
upon  our  former  course  in  general,  or  upon  this  or  that 
particular  nction.  Have  I  done  ■well,  or  have  I  done  illl 
nave  I  held  a  strict  and  regular  course  1  or  have  I  made  a 
wrong  or  false  slepl 

Now  for  conscience  under  this  latter  notion ;  that  is,  for 
the  retrospect  of  conscience,  I  have  had  occasion  to  speak 
to  it  at  large,  in  the  hearing  of  many  of  you,  from  another 
scripture,  that  of  2  Cor.  i.  12.  This  is  our  rejoicing,  the 
testimony  of  our  conscience; — here  is  the  exercise  of  con- 
science in  reference  to  what  is  past,  in  reference  to  a 
course  transacted  already.  So  that  you  may  plainly  see 
our  present  subject  doth  not  lead  us  to  consider  conscience 
under  that  notion  at  all ;  but  only  to  consider  il  according 
to  its  prospect,  as  it  doth  I'rospicere.  As  it  looks  forward 
to  discern  and  make  a  judgment; — Is  such  a  course  to  be 
taken  t  nr  are  such  and  such  things  directed  to  be  com- 
plied with,  vea  or  no"! 

And  so  the  matter  of  which  conscience  is  to  judge  is  of 
this  kind  ;  to  wit,  what  we  are  todo,  orour  actions  as  they 
are  future,  or  to  be  done,  must  he  taken  with  a  latitude; 
so  as  not  barely  or  chiefly  to  concern  our  external  actions, 
the  actions  of  the  otitward  man;  no,  nor  merely  or  only 
to  concern  those  actions  of  the  inward  man,  that  proceed 
immediately  from  the  will  and  from  the  affections,  and 
from  the  executive  power  in  the  first  rise  of  it;  but  also 
so  as  to  comprehend  and  take  in  too,  the  actions  of  the 
mind  and  understanding; — all  this  is  within  the  compass 
of  this  matter,  about  which  conscience  is  to  be  exerci.sed. 
We  are  not  to  consider  what  is  to  be  done  by  the  reflective 
faculty,  but  what  is  to  be  done  by  the  directive  faculty,  the 
mind  and  imderstanding  itself;  that  is,  whether  such  and 


such  things  propounded  to  us,  be  to  be  assented  to,  yea  or 
no.  This  is  as  much  matter  of  conscience  as  any  thing 
else  ;  that  is,  the  assenting  or  not  assenting  of  our  minds 
and  understandings  to  such  and  such  things ;  supposing 
they  are  things  in  reference  whereunto  we  come  under 
obligation;  suppose  that  they  are  not  such  things  wherein 
we  are  left  at  liberty  to  judge  and  think  as  we  please,  as 
we  are  in  multitudes  of  theological  speculations,  wherein 
we  are  not  laid  under  a  law,  as  a  main  duty,  to  know,  and 
understand,  and  observe,  and  mind  such  things.  But  this 
refers  to  such  things  wherein  our  giving  our  assent  so  and 
so,  it  is  made  matter  of  duty;  or  in  reference  whereunto, 
we  are  laid  under  an  obligation.  All  that  doth  come  as 
much  within  the  compass  of  that  matter,  wherein  con- 
science is  to  judge,  as  any  thing  else :  that  is,  these  acts  of 
our  minds,  which  are  to  be  exerted  and  put  forth  imme- 
diately there,  as  they  are  part  of  our  duty,  about  which  we 
are  accountable  at  last ;  so  they  are  matters  of  conscience, 
and  in  reference  whereunto  conscience  must,  and  ought 
to  have  too,  a  present  exercise  beforehand.  Am  I  so  or 
so  to  assent,  or  am  I  not  1  Thus,  by  manifestation  of  the 
truth,  we  commend  ourselves  to  every  man's  conscience  in 
the  sight  of  God. 

And  so  much  is  all  that  we  need  to  say  concerning  the 
former  of  these  heads,  the  principle  that  is  to  be  applied 
unto,  and  to  which  the  things  of  religion  do,  by  a  self- 
recommending  evidence,  approve  themselves. 

2.  The  second  thing  we  have  to  do,  is  to  evince  and  clear 
this  to  you,  that  there  is  such  a  self-recommending  evidence 
in  the  things  of  religion,  by  which  they  become  approved, 
or  do  approve  themselves,  to  the  very  consciences  of  men. 
And  here,  that  you  may  understand  this  aright,  what  it  is 
that  I  am  to  prove  and  make  out  to  you, — you  are  not  to 
take  it  thus,  as  though  everything  that  lies  within  the  com- 
pass of  truth,  and  which  we  are  accordingly  to  embrace 
and  close  with,  were  self-evident ;  so  as  at  first  sight  it  must 
necessarily  beget  a  conviction  in  a  man's  judgment  and 
conscience,  that  it  ought  to  be  entertained  and  clo.sed  with : 
that  is  not  the  meaning;  every  thing  in  religion  that  hath 
competent  evidence  with  it,  hath  not  that  primary  evidence 
as  immediately,  as  soon,  as  it  is  heard  and  proposed,  to 
command  the  mind  to  close  in  with  it.  But  the  meaning 
is  this,  that  whereas  there  are  some  things  of  that  kind 
that  carry  their  own  light  so  apparently  in  them  as  to  cap- 
tivate the  mind  into  a  present  consent;  there  are  many 
other  things  which  are  capable  of  being  clothed  with  that 
light,  or  having  that  evidence  added  to  them,  by  which 
they  also  may  he  enabled  to  recommend  themselves. 
Every  truth  is  not  a  first  truth;  but  there  is  nothing  which 
God  hath  made  it  neces.sary  to  the  salvation  of  our  souls 
to  give  entertainment  unto,  but  that,  if  it  be  not  evident  in 
itself,  it  is  capable  of  being  so  evidenced,  as  that  it  may, 
by  that  evidence  (at  least)  that  shall  he  added  thereto, 
come  to  recommend  itself  to  men's  consciences,  unless  they 
be  men  so  under  the  power  of  a  vicious  prejudice,  and 
abandoned  by  God  for  their  indulgence  thereunto,  that  (as 
it  follows  in  the  next  words)  the  Gospel  is  only  hid  to  them 
because  they  are  lost.  "If  our  Gospel  be  hici,  it  is  hid  to 
them  that  are  lost."  And  it  is  hid  to  them  for  having  re- 
belled and  sinned  against  the  light  of  it  so  long;  and  this 
being  the  point,  we  come  now  to  make  it  out  to  you,  that 
the  grent  things  of  religion  which  we  are  to  give  entertain- 
ment to,  as  necessary  to  our  final  welfare  and  ble.ssedness, 
they  are  things  that  carry  with  them  such  a  .self-recom- 
mending evidence  to  the  con.sciences  of  men;  they  carry 
it  with  ihein,  either  as  being  primary  self-evident  truths, 
or  as  being  capable  of  being  evidenced  by  such  things  as 
are  so;  that  is,  either  by  theirown  light,  or  by  such  a  light 
as  may  be  imparted  to  them,  and  wherewith  they  may 
fairly  admit  to  be  clothed. 

And  the  way  of  proving  this,  will  be  fittest  and  most 
proper,  hy  giving  instances;  by  instancing  to  you  in  di- 
vers of  the  most  important  things  which  we  are  required 
to  give  entertainment  to,  in  order  to  our  final  salvation  and 
blessedness; — and  so  to  submit  the  matter  to  your  own 
judgment,  whether  these  things  do  not  recommend  them- 
selves to  conscience,  yea  or  no;  which  is  the  best  and 
most  effectual  way  of  proving  any  thing,  when  the  inward 
.sense  of  our  mind  is  immediately  directed  to;  we  appeal 
to  that  immediately,  so  that  you  have  the  judgment  in  your 


Serm.  I. 


TO  EVERY  MAN'S  CONSCIENCE. 


759 


own  breast  or  bosom,  concerning  this  or  that  thing.     Is  it 
not  clear,  doth  it  not  speak  itself  in  my  own  conscienci;! 

And  the  instances  I  shall  give,  will  be  especially  under 
these  four  heads ; — to  wit,  1st,  of  Truths. — 2ndly,  Of  Pre- 
cepts.— 3rdly,  Of  Prohibitions;  and  4thly,  "Of  Judg- 
ments. 

1.  Of  Truths,  you  must  understand  that  I  am  only  go- 
ing to  give  instances  under  each  of  these  heads ;  other- 
wise, you  must  suppose  that  the  whole  body  of  theology 
would  be  the  subject  of  our  present  discourse,  as  every 
thing  would  come  in  here  that  belongs  to  the  substance  of 
a  theological  treatise.  And  that  (as  I  wa.s  saying)  I  may 
instance,  first,  in  truths  propounded  lo  us,  they  will  be  of 
two  sorts, — Positive  and  Argumentative;— Positive,  those 
that  we  simply  lay  down ;  or  Argumentative,  those  that  in 
the  way  of  argumentation  may  be  annexed  to  the  former, 
either,  first,  as  rea.sons  to  prove  them;  or,  secondly,  as  in- 
ferences and  deductions  proved  by  them.  And  this  order 
and  reference,  which  one  truth  liiay  have  to  another,  we 
are  not  to  understand  it  so,  as  if  there  must  be  constantly 
that  methodical  relation,  or  a  relation  in  that  method ;  for 
the  relation  may  be  transposed,  according  as  this  or  that 
particular  discourse  may  be.  Bui  I  shall  give  you  instances 
of  these  together,  or  as  now  they  may  be  represented  to 
relate  to  one  another ;  and  .so  shall  briefly  instance  to  you  ; 
— 1st,  In  those  truths  that  do  concern  the  original  of  all 
things, — 2ndly,  That  do  concern  the  apostacy  and  fall  of 
man. — 3rdly,  Some  that  do  concern  the  redemption  by  the 
Son  of  God ;  and  4thly,  Some  that  do  concern  the  final 
issue  of  all  things. 

I.  For  those  that  do  concern  the  original  of  all  thmgs, 
take  these, 

(1.)  That  this  world,  (look  upon  it  as  one  system,  one 
complexion,)  it  is  all  a  made  thing. 

This  whole  universe,  it  is  all  a  made  thing;  why  sure, 
either  this  hath  such  light  with  it,  that  any  conscience  of 
a  considering  man  must  presently  say.  it  is  true,  in  my 
conscience  it  is  true  ,  or  it  will  easily  be  made  evident.  It 
is  one  of  the  great  things  (as  being  of  natural  revelation) 
that  is  mightily  insi-sted  upon  by  philosophers,  as  funda- 
mental to  all  things  else.  You  find  that  so  the  Deity  was 
proved  by  the  apostle  in  that  text  we  so  lately  insisted  on. 
Rom.  i.  20.  "  The  invisible  things  of  God,  even  hiseternai 
power  and  Godhead,  are  clearly  seen  by  the  things  that  are 
made;"  by  this  whole  entire  scheme  and  frame  of  made 
thmgs,  "By  faith,  we  understand  that  the  worlds  were 
framed  by  the  word  of  God,"  Heb.  xi.  2.  Thus  largely  too, 
doth  the  apostle  discourse  the  efficiency  of  the  Creator, 
Acts  xvii.  in  a  very  great  part  of  that  chapter.  And  so  the 
account  is  given  in  the  very  beginning  of  that  revelation  of 
the  mind  of  God  to  man  contained  in  the  Bible,  Gen.  i.  1. 
It  begins  with  the  beginning  of  all  things.  "In  the  be- 
gmnmg  God  created  the  heavens  and  the  earth,"  And  so 
too  doth  that  Gospel,  (John  i,  12.)  wrote  by  the  evangelist 
John ;  "  In  the  beginning  was  the  word,  and  the  word  was 
with  God,  and  the  word  was  God  ;  by  him  were  all  things 
made  that  were  made."  Now  this  is  a  matter  that  will  let 
its  light  appear,  if  you  will  but  revolve  it  a  little  in  your 
minds,  and  think  of  it ;  for  you  manifestly  see  that  all  this 
world  is  full  of  changes;  but  there  can  be  no  change  of  a 
necessary  Being;  of  a  self-existing  Being;  whatexi.sts  ne- 
cessarily, and  of  itself,  must  be  alwavs  as  it  is;  whence 
that  goes  for  a  maxim  with  all  that  have  set  themselves  to 
consider,  Etermim  non  patitur  novum:  That  which  is 
eternal,  admits  of  no  innovation,  nothing  of  new  in  it. 
And  the  matter  would  yet  carrv  more  conviclive  and 
clearer  evidence  to  those  that  are' less  apt  or  less  used  to 
the  exercise  of  thoughts,  if  ihev  would  but  bring  it  to  their 
own  case  ;  that  is,  suppose  it  he  told  vouin  particular,  vou 
are  a  creature,  you  are  a  made  thing;  let  this  be  said  to 
any  body  that  hath  the  use  of  the  ordinary  understanding 
of  a  man  with  him,  and  it  presently  strikes"  the  conscience; 
it  is  very  true ;  I,  in  my  own  conscience,  judge  it  true,  I 
am  a  made  thing.  If  any  should  hesitate  at  it,  do  but  take 
a  turn  or  two  in  thinking,  and  the  matter  would  strike  you 
with  fresh  light  again  and  again.  Why,  what  I  Do  not 
ye  know  that  you  have  been  in  being  but  a  little  while  1 
It  is  but  so  many  years  ago,  and  vou  were  not ;  no  such 
one  as  you  was  heard  of  in  the  world.  Whatsoever  began 
to  be,  must  be  a  made  thing.    You  did  but  lately  begin  to 


be,  it  is  plain  then  you  have  been  made;  for  nothing  could 
of  itself  begm  to  be,  or  arise  out  of  nothing  of  itself.  That 
strikes  every  man's  conscience  that  considers.  Do  not 
y(5u,  in  your  consciences,  think  and  judge,  that  if  nothing 
were  in  being,  nothing  could  ever  be  in  being?  It  is  im- 
possible that  any  thing  should  arise  up  of  itself  out  of  no- 
thing. Therefore,  if  you  begin  to  De,  you  are  a  made 
thing.     And  then, 

2ndly,  There  are  truths  that  will  belong  to  this,  by  way 
of  revelation  and  deduction.     As  then, 

(1.)  You  have  a  Maker  ;  every  made  thing  must  have  a 
maker;  do  not  your  consciences  tell  you  that  this  is  truel 
In  my  conscience  this  is  true,  if  I  be  a  made  thing,  then  I 
mu.st  have  a  maker.     And  then,  again, 

(2.)  You  may  collect  what  kind  of  maker  that  must  be. 
What  kind  of  thing  am  1'!  I  said,  (among  other  things 
belonging  to  me,)  there  is  a  power  of  thought  belonging  to 
me;  I  have  then  a  spiritual  intellectual  nature  belonging 
to  me  ;  and  therefore,  certainlj',  such  excellencies  as  I 
have  in  me,  and  as  I  find  the  rest  of  the  creation  hath  in 
it,  must  be  in  the  Maker  of  them  all,  much  more  eminent- 
ly, and  much  more  transcendently.  And,  therefore,  as  the 
apostle  speaks,  when  he  had  said  from  a  pagan, — "  In  him 
we  live  and  move,  and  have  our  being;  and  we  are  all  his 
offspring;"  he  immediately  subjoins,  (Acts  xvii.  28,  29.) 
"For  as  we  are  the  offspring  of  God,  we  ought  not  to 
think  that  the  Godhead  is  like  unto  silver  and  gold,  or 
stone  graven  by  the  art  of  man."  If  there  be  such  and 
such  things  that  are  the  effects  of  an  invisible  Divine 
power  of  the  Godhead  ;  that  is,  if  there  be  intellectual  and 
spiritual  beings,  then  he  must  be  such  a  one;  and  then 
we  are  no  longer  (saith  the  apostle)  to  amuse  and  mislead 
ourselves  with  the  foolish  misconceit  of  a  golden  deiiy,  or 
of  a  wooden  and  stone  deity.  The  Deity  must  be  such  a 
being  as  hath  such  excellencies  belonging  to  it,  ai  we  find 
are  in  his  offspring.  We  find  he  hath  au  offspring  of  an 
intelligent  and  spiritual  nature,  and  therefore,  sure,  such 
must  he  be.     And  again, 

(3.)  It  will  be  further  recollected,  that  if  I  am  a  made 
thing,  a  creature,  and  thereupon  have  a  maker,  I  have 
also  an  owner  too,  as  well  as  a  maker  ;  he  that  made  me, 
must  be  my  owner  and  proprietor;  and  to  him  I  must 
belong,  and  in  his  power  I  am;  and  I  must  be  at  his  dis- 
posal ;  and  he  may  do  with  me  what  he  will,  and  I  am  to 
do  with  myself  only  what  he  will  have  me  do.  Doth  this 
not  also  strike  conscience  1  Doth  not  this  approve  itself 
to  every  conscience  of  man  1  Am  I  a  made  thing  1  Then 
he  that  made  me,  owns,  and  he  is  to  use  me  as  his  own. 
And  again, 

(4.)  Am  I  a  made  thing,  and  do  therefore  appear  to 
have  a  maker,  and  to  have  an  owner!  Then  I  have  a 
ruler  loo ;  one  that  is  to  prescribe  to  roe,  and  give  me 
laws;  to  tell  me  what  I  am  lo  do,  and  what  not,  through 
the  whole  of  my  course.  This  speaks  to  every  conscience 
of  man  :  every  man  that  will  use  conscience  in  the  case, 
must  needs  say,  in  my  conscience,  this  is  true  ;  it  cannot 
but  be  true.     And  again, 

(5.)  If  1  have  such  a  maker,  one  that  is  the  author  and 
original  of  my  life  and  beingto  me  ;  he  that  is  the  author, 
must  be  the  end  of  it;  he  that  is  the  first  lo  me,  must  be 
the  last  also.  I  am  a  creature,  and  a  made  thing;  I  did 
not  come  of  myself  into  the  world  ;  and  what  could  not 
be  by  itself,  must  not  be  for  itself.  Will  not  any  man's 
conscience  say  this  is  true  1  Is  not  conscience  smitten 
with  light  in  this  case  1  Methinks  this  doth  recommend 
itself  to  my  very  conscience.  I,  that  could  never  have 
come  by  my.self  into  this  world  ;  I  must  not  live  in  it  for 
myself;  it  is  inconsistent  with  the  stale  of  a  creature  lobe 
its  own  end.  Thus,  in  this  kind,  you  may  find  there  are 
things  that  concern  the  origmal  of  all  things,  that  do  by 
their  own  light  recommend  themselves  to  the  consciences 
of  men.     And  then, 

2.  Concerning  the  apostacy  of  man.  To  instance  briefly 
therein,  man  is  a  fallen  creature  ;  he  is  not  in  the  state 
ihat  was  original  to  him,  or  primitive,  or  wherein  he  was 
made.  This,  (one  would  thmk,)  in  the  first  speaking  or 
hearing,  should  strike  conscience  with  its  own  light ;  but 
if  it  should  not  with  any  that  are  more  stupid  and  less 
considerate,  let  men  but  refer  themselves  to  their  own  ori- 
ginal state  and  nature,  consider  their  nature  abstract,  and 


760 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  II. 


then  compare  themselves  wiih  what  they  may  easily  dis- 
cern and  find  ol'lheir  present  state  and  case. 

The  most  general  consideration  thai  you  can  have  of  or 
concerning  your  own  nature  is,  1  am  a  sort  of  creature, 
that  can  think,  that  can  use  thoughts  well ;  do  but  look  to 
your  present  stale,  the  common  stale  of  men  according  to 
that  representation  and  description  that  is  given  us  of  it; 
"  all  the  imaginations  of  the  thoughts  of  man's  heart  are 
only  evil,  and  that  continually,"  Gen.  vi.  5.  What  1  can 
any  man  imagine  ihat  God  did  makea  thinking  creature  ; 
endowed  a  crealnie  with  a  power  of  thought,  originally 
from  the  beginning,  to  think  nothing  but  what  was  evil, 
and  continually  evil  1  And  let  but  men  sec  whether  this 
be  not  a  true  account  of  themselves,  that  the  Scripture 
gave  so  long  ago.  If  they  would  but  inspect  and  look 
into  themselves,  would  they  not  be  enforced  to  say.  Have  I 
not  thoughts  full  of  vanity,  ftill  of  earthliness,  full  of  im- 
purity, from  day  to  day  1  And,  unless  they  be  imposed 
and  thrust  in  upon  me,  am  I  not  a  stranger  to  serious 
thoughts,  to  divine  thoughts,  to  heavenly  thoughts  1  There- 
fore the  matter  will  again  strike  conscience  with  its  own 
light.  I  am  not  only  a  creature,  but  a  fallen  creature ;  sure 
God  never  made  me  such  a  creature  as  I  am  become,  as  I 
have  made  myself;  a  creature,  endowed  with  so  noble  in- 
tellectual powers,  to  deba5e  myself;  to  make  so  sublime  a 
thing,  ai  an  intelligent  immortal  mind,  perpetually  to  gro- 
vel m  the  dust,  and  enslave  itself  to  sensual  and  brutal 
lusts,  and  to  mean  and  base  designs  that  time  measureth ; 
and  to  leave  myself  to  sink  and  perish  eternally  at  length  ; 
so  that  to  this  very  soul  and  spirit,  for  want  of  being  em- 
ployed about  a  good  suitable  to  itself,  and  means  and  me- 
thods of  compassing  that,  nothing  but  misery  can  be  its 
portion.  The  thing  speaks  itself ;  I  am  a  fallen  creature, 
and  as  long  as  this  continues  my  posture,  and  the  state  and 
temper  of  my  mind  and  spirit,  1  may  see  the  matter  will 
issue  ill  at  last.  I  am  a  degenerate  creature,  especially  if  it 
be  considered  how  the  stream  and  current  of  my  thoughts 
and  afTeclioiis  run  out  towards  other  things,  as  they  stand 
in  competition  with  the  eternal,  ever  blessed  God  ;  for  can 
any  man  think  God  made  a  creature  to  despise  himself! 
to  neglect  himself,  and  to  prefer  the  most  despicable  vani- 
ties before  himself,  when  he  hath  made  him  capable  of 
knowing,  minding,  adoring,  and  serving  him  t  Thence 
also  it  would  be  collected,  I  may  hence  judge,  whether 
also  my  present  state  is  a  safe  state,  or  a  bad  state.  It  is  a 
lamentable  thing  to  be  a  fallen  creature,  fallen  from  its 
pristine  excellency;  and  it  may  easily  be  collected  hence, 
it  is  an  unsafe  slate ;  for  if  I  am  fallen  low  already,  I  am 
still  liable  to  fall  lower  ;  and  Icannottell  whither  I  may  fall, 
how  low  I  may  sink,  and  what  finallv  will  become  of  me; 
for  1  am  falling  lower  and  lower  all  the  while  1  am  a  stran- 
ger to  God,  and  a  vas.sal  to  sensual  inclinations.  And  I 
here  again  appeal,  doth  not  all  this  speak  to  conscience  1 
And  doth  not  every  one  find  in  himself  somewhat  to  which 
all  this  doth  approve  itself,  and  commend  itself;  so  that  he 
must  needs  say.  In  my  very  con.science  this  is  true  1  I 
cannot  now  run  through  what  I  have  to  say  hereupon. 
Pause  hereupon  a  little,  and  consider  what  this  is  like  to 
come  to  at  last.  If  a  man  do,  in  a  slated  continual  course 
from  day  today,  and  from  year  to  year,  rim  counter  to  the 
judgment  of  his  own  conscience  ;  if  he  lives  continually  a 
rebel  against  conscience,  (for  that  is  to  be  a  rebel  against 
God  too,)  what  will  it  come  to  ?  Oh  I  might  that  be  but 
seriously  considered  of,  sure  it  would  be  of  use  to  us,  to 
bring  us  to  a  suitable  disposition  to  hear  of  other  things 
that  will  be  of  the  greatest  following  concernment  to  us, 
in  order  to  our  future  and  eternal  welfare. 


SERMON  II.* 

2  Cor.  iv.  2. 
Commending  ourselves  to  every  man's  conscience. 

That  which  we  have  in  hand  of  the  several  things  ob- 
served to  you  from  the  text  and  context,  is,  That  the  great 
*  Preached  January  18th,  1690. 


things  of  religion  do  carry  with  them  a  self-recommending 
evidence  to  the  consciences  of  men.  And  we  have  ihown, 
first,  what  that  principle  is,  here  called  conscience.  And, 
secondly,  have  touched  upon  the  proof  of  the  assertion. 

The  principle  itself  which  is  to  be  applied  and  appealed 
to,  was  considered  as  to  its  prospect  and  retrospect.  A.s 
to  the  former,  it  is  the  business  ol  conscience  to  see  before 
us,  to  discern  the  way  we  are  to  go.  If  a  man  do  not,  with 
good  conscience,  proceed  in  his  way;  if  he  go  wavering, 
and  with  a  suspenseful  mind,  and  in  continual  doubt,  shall 
I,  in  so  doing,  do  right  or  wrong  1  Such  an  one  can  never 
steer  his  course  acceptably  to  God,  or  comfortably  to  him- 
self; and,  according  to  its  letrospect,  conscience  is  to  make 
a  stand,  look  back  upon  the  way  that  a  man  hath  taken, 
and  thereupon  make  its  judgment;  whether  he  hath  done 
aright,  or  wrong,  in  either  respect,  conscience  is  to  judge  ; 
to  judge  of  practice  both  as  to  what  is  done,  and  what  is  to 
be  done  :  and  it  is  principally  conscience,  in  reference  to 
its  prospect,  that  we  have  to  dowith  here:  though  it  is  one 
anti  the  same  principle  that  doth  both;  and  the  turn  is 
quick  and  easy,  from  looking  forward  to  what  we  are  to 
do,  to  looking  backward  to  see  what  we  have  done  ;  and 
to  see  what  may  belong  to  us  by  way  of  reward,  or  by  way 
of  penalty  hereupon. 

And  so  we  proceed  to  prove  the  assertion;  and  here  again 
you  were  told,  that  both  such  things  as  are  within  the  dis- 
covery of  natural  light,  and  which  relaie  to  religion  ;  and 
such  things  too,  as  aresupernaturally  revealed  one  way  or 
other,  come  to  have  this  self-recommending  evidence  to  the 
consciences  of  men  ;  and  this  we  proposed  to  prove  to  you, 
by  some  instances,  upon  which  such  an  appeal  is  to  be 
made  to  conscience  itself,  which  is  the  clearest  and  most 
convictive  way  of  proving  any  thing  in  the  world  ;  when 
we  therein  .speak  to  the  very  inward  sense  of  a  man's  own 
mind.  And  we  propounded  to  give  instances,  under  these 
four  heads  ;  to  wit,  of  truths,  of  precepts,  oi  prohibitions, 
and  of  judgments,  or  divine  determinations  concerning 
what  is  due  unto  a  person,  as  he  is  found  complying,  or 
not  complying,  with  the  Divine  preceptive  will,  in  point 
of  penalty  or  reward. 

We  did  propose  to  give  instances  of  truths  which  con- 
cern— 1st,  The  beginning  of  all  things. — 2dly,  The  apos- 
tacy  of  man. — Srdly,  His  redemption  by  Christ; — and 
4thly,  The  final  i.ssue  of  all  things.  And  as  to  the  two  first 
of  these,  you  had  instances  the  last  day.    Now  to  go  on, 

3.  To  instance  somewhat  concerning  the  redemption  of 
man  by  Christ;  as  that  man,  being  in  so  lost  and  forlorn 
a  condition,  God  did  send  his  o%vn  Son  down  into  this 
world  to  be  a  Redeemer  and  Saviour  to  him.  This  is  a 
thing,  not  evident  at  first  sight ;  it  was  not  upon  the  first 
proposal  discovered  ;  it  is  not  as  soon  as  we  hear  it  evi- 
dent to  any  of  us  ;  but  it  may  admit  to  be  clothed  with  that 
evidence  wherewith  it  must  recominend  itself  to  the  con- 
sciences of  such  as  shall  consider.  There  is  enough  to 
make  it  plain,  both  who  he  was  that  came  under  the  notion 
of  a  Retteemer  into  this  world,  and  what  he  came  for; 
that  doing  the  part  of  a  Redeemer,  was  really  the  design 
and  end  of  his  coming. 

1.  Who  he  was.  That  he  was  what  he  gave  himself 
out  to  be,  the  Son  of  God;  that  he  came  down  eis  a  God, 
to  dwell  awhile  in  this  world  among  men,  having  made 
himself  like  us,  and  become  one  of  us.  Though  this,  I 
say,  was  not  evident  at  first  view,  there  was  enough  to 
make  it  evident ;  that  is,  that  he  who  was  spoken  of  un- 
der the  name  of  the  Son  of  God,  a  thousand  years  before 
he  came,  accordingly  came  about  such  a  time  which  was 
foretold  :  any  man  that  should  consider  it,  must  needs  say, 
In  my  conscience  this  is  so  ;  this  is  the  Son  of  God.  Psalm 
ii.  6.  "  I  will  do  lare  the  decree,  thou  art  my  Son,  this 
day  have  I  begotten  thee."  This  was  said  one  thousand 
years  before  he  came :  and  whereas,  it  was  so  plainly  said, 
he  should  come  about  such  a  time  as  he  did,  within  the 
time  of  the  second  temple,  and  that  he  did  appear  under 
such  a  character  as  could  agree  to  none  but  this  very  per- 
son ;  when  he  come,  his  glory  immediately  shone  as  "  the 
glory  of  the  only  begotten  ofthe  Father,  full  of  grace  and 
truth,"  John  i.  14.  It  sparkled  round  about  wherever 
he  came,  in  whatsoever  he  spake,  in  whatsoever  he  did. 
We  beheld  his  glory,  as  the  glory  of  the  only  begotten  of 


Serm.  II. 


TO  EVERY  MAN'S  CONSCIENCE. 


761 


the  Father  :  this  could  be  no  other  but  the  Son  of  God  ; 
this  could  not  but  speak  itself;  and  this  still  cannot  but 
speak  itself  in  the  consciences  of  those  that  do  consider ; 
and  that  he  was  afterwards  lestitied  unto,  by  a  voice  from 
heaven,  from  the  excellent  glory,  again  and  again,  in  the 
hearing  of  a  competent  number,  and  at  some  other  time,  of 
very  numerous  witnesses; — This  is  my  Son,  my  beloved 
Son,  hear  him;  I  recommend  htm  to  you,  I  set  him  over 
you,  I  make  him  arbiter  of  all  your  aflairs,  attend  him, 
submit  to  him  (hearing  him  imports  so  much.)  This  must 
speak  m  every  conscience  of  considering  men  :  this  is  very 
true,  that  he  must  be  the  Son  of  God!  He  that  wrought 
such  wonders  in  the  world;  restoring  (upon  all  occasions 
as  they  occurred  to  him)  hearing  to  the  deaf,  sight  to  the 
blind,  soundness  to  the  maimed,  and  life  to  the  dead,  even 
by  a  word  speaking  ;  all  these  things  being  purposely  re- 
corded, that  we  might  know  that  this  Jesus  was  Christ, 
the  Son  of  God  ;  and  that  by  believing,  we  might  have  life 
through  his  name,  John  xx.  31.  He  certainly  was  the  Son 
of  God.  Here  is  sulTicient  evidence  that  dtith  speak  the 
thing  to  any  man's  conscience  that  doth  consider  ; — yea, 
he  that  did  display  such  beams  of  his  majesty  and  glory, 
living  in  flesh,  that  even  the  devils  themselves  were  con- 
strained to  do  him  homage,  under  that  notion,  "  the  Christ, 
the  Son  of  the  living  God  ;"  surely  this  must  tell  any  man's 
conscience,  this  cannot  but  be  so,  it  must  hi  so;  he,  whose 
death  in  the  circumstances  of  it,  (the  sun  darkened,  the 
earth  shaken,  the  graves  opened,)  extorted  an  acknowledg- 
ment from  that  pagan  captain  ;  "  Verily,  this  is  the  Son 
of  God:"  he  that  afterwards  was  declared  to  be  the  Son 
of  God,  with  power,  by  the  Spirit  of  holiness  that  raised 
him  from  the  dead  ;  upon  all  this,  the  matter  speaks  itself 
to  the  consciences  of  considering  men; — this  cannot  but 
be  the  Son  of  God.     And  then, 

2.  That  this  great  Person,  this  glorious  Person,  should 
die  (as  we  know  he  did)  upon  a  cross;  that  certainly 
speaks  the  end  of  his  coming  into  the  world,  as  a  Redeem- 
er; it  could  not  be  that  one  who  was  so  plainly  demon- 
strated to  be  the  Son  of  God,  should  die  for  his  own  fault, 
or  otherwise,  than  by  his  own  consent,  when  it  had  been 
the  easiest  thing  in  the  world  to  him  to  have  avoided  that 
fate,  of  dying  like  a  malefactor  on  a  cross.  He  had  legions 
of  angels  at  his  command,  and  wavs  enough  to  have  ward- 
ed off  the  blow:  it  was  neither  by  his  default,  nor  without 
his  consent,  that  he  did  die ;  this  speaks  itself  evidently 
to  every  conscience  of  man.  Then  what  was  it  fori  It 
could  be  upon  no  other  account  than  to  redeem  and  save 
lost  sinners:  so  that  the  design  is  thus  gcnerallv  evident; 
that  IS,  is  capable  of  being  evidenced,  made  evident  to  any 
conscience  of  man  that  doth  consider  ;  and  more  especially 
that  he  died  to  procure  the  pardon  of  sin  for  poor  sinners'; 
died  that  they  might  be  exempted  and  saved  from  the 
neces.sity  of  dying,  that  is,  eternallv:  and  that  he  died  to 
recover  men  from  under  the  power  of  sin,  nothing  is  in 
itself  more  evident,  if  you  consider  this  in  the  place  wherein 
it  .stands,  and  which  belongs  to  it  in  the  series  of  Gospel 
doctrine ;  that  is,  it  can  never  be,  that  so  great,  so  wise,  so 
holy  a  person  as  the  Son  of  God  was,  should  die  to  pro- 
cure pardon  for  men,  and  yet  leave  them  slaves  to  lust  and 
sin.  It  IS  evident  to  every  conscience  of  man,  that  if  he 
died  to  save  sinners,  he  died  to  sanctify,  as  well  as  pardon 
them  and  that  he  was  exalted  to  be  a  Prince  and  a  Sa- 
viour, to  give  repentance  and  remission  of  sins  botli  toge- 
ther. Acts  V.  31.  That  his  dving  could  not  but  have  that 
design  ;  that  '■  he  bare  our  sins  in  his  body  on  the  tree  ■ 
that  we,  being  dead  to  sin,  should  live  unto  righteousness  '' 
1  Peter  ii.  '21.  Being  healed,  by  his  stripes,  of  the  wound's 
and  distempers,  and  diseases,  that  infested  our  spirits  ;  and 
this  all  carried  so  much  evidence  with  it,  that  (as  the  apos- 
tle saith  to  the  Galatians)  they  must  be  bewitched,  that  do 
not  see  and  look  into  the  inmost  verity  that  lies  in  such 
truth  ;  the  very  inwards  of  that  truth. '  There  is  a  centre 
of  truth,  a  ceniring  of  truth,  and  if  you  do  not  refer  the 
beams  of  that  truth  to  the  centre  thev proceed  from  truly 
they  are  insignificant  little  things,  and  as  little  capable  cif 
subsisting  apart,  as  the  beams  of  the  sun  would  be,  cut  off 
from  the  sun.  You  must  make  a  rational  design' of  this 
whole  business,  suitable  to  the  wisdom  of  a  Deitv,  and 
suitable  to  the  vast  comprehension  of  a  Divine  miiid  or 
you  do  nothing.     Then,  I  say,  look  upon  these  things  as 


they  do  refer  to  one  centre  and  juncture  of  Divine  truth  ; 
and  all  runs  into  this,  That  Christ  died  upon  this  account, 
and  with  ihis  design,  that  he  might  pardon  and  transform 
men  together;  that  he  might  pardon  them_  and  renew  them  ; 
pardon  them  and  make  them  new  creatures;  pardon  them, 
and  divest  thern  of  the  old  man,  and  put  on  them  the  new 
man  :  for  can  any  considering  conscience  of  man  admit  the 
thought,  that  he  died  for  sinners  to  procure  them  pardon, 
leaving  them  enemies  to  God  as  they  were;  leaving  them 
with  blind  minds  as  they  were  ;  leaving  them  wiih  natures 
poisoned  with  enmity  and  malignity  against  the  Author  ol 
their  beings  as  they  were ;  and  yet'design  these  persons  to 
blessedness  1  That  were  to  design  an  impossible  thing;  to 
design  that  man,  or  thai  sort  of  men,  to  a  blessed  stale  in 
heaven,  that  have  at  the  same  time  a  Iiell  within  them. 
One  that  hath  not  a  holy  nature,  hath  hell  within  him. 
This  speaks  itself  to  any  conscience  of  man  that  doth  but 
consider; — do  but  think,  and  you  must  sav.  In  mv  con- 
science It  must  be  so  ;  so  that, 'if  any  do  not  subject'  their 
souls  to  the  design  of  that  Gospel  that  hath  revealed  this 
to  them,  it  may  be  said  to  them.  Oh  !  foolish  creatures, 
that  you  should  not  believe  this  truth,  before  whose  eyes 
Jesus  Christ  hath  been  evidently  set  forth  crucified  among 
you;  (Gal.  iii.  l.)that  have  had  such  a  representation  of 
a  crucified  Christ,  and  never  made  it  vour  business  to 
know  for  what, — what  was  the  design  of  it.  I  pray  what 
did  it  finally  aim  at,  but  to  Christianize  llic  world, 'so  far 
as  his  design  should  extend  and  have  its  effect  1  That  is, 
to  turn  them  into  the  image  of  that  Christ,  that  was  cruci- 
fied for  them :  to  make  them  pure,  and  holv,  and  heavenly 
creatures,  and  devoted  to  God  as  he  wa's.  And  as  the 
apostle  adds  here,—"  If  our  Gospel  be  hid,  it  is  hid  to 
them  that  are  lost:"  if  so  plain  a  Gospel  as  this,  that  car- 
ries such  evidence  with  it  to  the  consciences  of  men,  can- 
not yet  be  understood,  it  shows  what  a  dreadful  character 
these  souls  lie  under;  these  must  be  struck  with  a  penal 
blindness,  and  with  a  diabolical  blindness  withal,  which 
is  equivalent  with  this  phrase  of  being  bewitched  ;  "  in 
whom  the  God  of  this  world  hath  blinded  the  eves  of  them 
that  believe  not,"  as  the  next  words  are  in  the  ith  verse  of 
this  chapter. 

And  so  much,  therefore,  concerning  the  design  of  re- 
demption by  the  Son  of  God,  who  came  down  unto  this 
world  upon  this  account,  may  be  represented  with  that 
evidence,  as  to  command  any  conscience  of  man  that  con- 
siders, into  an  a.ssent:  This  cannot  but  be  so,  in  my  con- 
science this  is  so.     And  then, 

4.  Concernins  the  final  issue  of  all:  there  is  such  truth 
shining,  as  much  needs  strike  conscience,  if  it  be  attended 
to;  it  isclothed  with  that  evidence,  or  easily  admits  to  be,  as 
must  overpower  the  coi.sciencesof  men  into  an  assent.  As, 
1.  Concerning  the  final  issue  of  things;  that  this  pre- 
sent stale  of  things  shall  have  an  end.  Any  body  that  con- 
siders, cannot  but  say,  in  my  ver)'  conscience  it  cannot  but 
be  so,  it  must  be  so ;  things  are  not  to  run  on  alwavs  sure 
as  they  now  do.  This  state  and  posture  of  things  certainly 
is  not  to  be  eternal ;  for  it  is  a  likely  thing,  that  God  will 
perpetuate  his  own  dishonour,  that  he  wilfhave  the  gene- 
rations of  men  in  a  continual  succession  to  rise  up  one 
after  another,  full  of  alienation  and  estrangement  from 
the  Author  of  their  being,  and  always  to  live  upon  the  earth, 
while  they  live  to  no  other  purpose  than  to  express  their 
contempt  of  him  that  gave  them  breath  ?  Will  not  this  have 
an  end  1  Sure  any  conscience  of  man  must  need  say,  This 
stale  of  things  will  have  an  end,  1  Peter  iv.  7.  So  that 
when  this  truth  is  spoken  to  us;  "the  end  of  all  things  is 
at  hand,"  is  approaching;  (to  that  fore-seeing  Spirit,  that 
spake  those  words,  and  whose  breath  they  were,  the  end  of 
all  things  is  at  hand,  just  at  hand;  there  is  no  conscience 
of  man  that  allows  itself  to  think,  but  mu.st  think  so  it  will 
be,  and  this  state  of  things  cannot  last  always  ;  though  we 
are  taught  that  while  things  do  continue  thus,  it  is  with 
design,  and  it  is  from  patience;  and  that  design  shall  be 
accomplished,  and  that  patience  must  have  its  limits  and 
bounds.  We  are  told  it  is  not  from  negligence,  but  from 
patience;  it  is  not  that  God  doth  neglect  or  disregard  the 
state  of  things  ;  it  is  not  from  supine  ossitancy,  but  Divine 
patience.  Why,  in  my  very  conscience,  this'is  true,  must 
every  one  say  that  considers  ;  He  that  hath  made  such  a 
world  as  this,  and  been  the  immediate  Author  of  such  a 


762 


THE  GOSPEL  RECOMMENDS  ITSELF 


Sebm.  n. 


Bort  of  intelligent  creatures  in  it,  who  are  to  have  imme- 
diate presidence  and  dominion  here  in  this  present  lower 
world ;  it  is  not  to  be  imagined  that  he  doth  neglect  the 
creatures  that  he  halh  made,  and  made  after  his  own  image; 
stamped  with  his  own  likeness  ;  it  is  not  likely  he  should 
be  indifferent  how  they  live,  what  they  do,  and  what  their 
posture  and  dispositions  towards  him  are ;  any  man  that 
thinks,  must  needs  say  this  is  very  true,  it  is  God's  patience, 
not  his  negligence,  that  such  a  sort  of  creatures  are  so 
long,  from  age  to  age,  suffered  to  inhabit  this  world,  and 
breathe  upon  this  earth.  Therefore  when  it  is  told  us 
from  the  divine  word,  "  The  Lord  is  not  slack  concerning 
the  promise  of  his  coming,  as  some  men  count  slackness ; 
but  is  patient  and  long-suffering  towards  sinners,  not  will- 
ing that  any  should  perish,  but  that  all  should  come  to 
repentance;"  (3  Peter  iii.  9.)  such  truth  when  it  is  laid 
before  us,  is  so  con-natural,  so  agreeable  to  the  very  con- 
science of  man,  that  he  must  say,  This  sure  is  true,  it  falls 
within  my  mind;  my  mind  gives  it,  it  cannot  be  from 
negligence,  or  unconcernedness ;  but  from  wise  designing 
patience,  that  things  run  on  in  this  course  so  long.  And 
then  again, 

2.  This  cannot  but  be  evident  concerning  the  end  of  all 
things,  to  those  that  consider,  that  sure  their  end  will  be 
glorious,  suitable  to  their  glorious  beginning  and  glorious 
Author;  that  God  will,  in' putting  an  end  to  things  so  like 
himself,  and  so,  as  it  is  worthy  of  God,  there  is  no  doubt 
but  he  will:  any  conscience  of  man  must  needs  say  so. 
God  will  do  at  length  like  himself;  men  have  done  all 
this  while  like  themselves;  they,  like  men,  have  trans- 
gressed, and  perpetuated,  to  their  utmost,  their  rebellions  in 
this  world  again,st  their  rightful  Lord ;  thus  they  have  been 
in  all  things  while  doing  like  men  ;  and  God  will  at  length 
do  like  God,  no  doubt  but  he  will.  There  can  he  in  him  no 
variableness,  nor  shadow  of  turning;  his  nature  alters  not ; 
he  is  the  I  Am,  and  is  what  he  is ;  and  therefore,  there 
will  be  an  issue  of  all  things,  that  will  demonstrate,  to  all 
apprehensive  creatures,  the  glory  of  the  great  Lord  of 
heaven  and  earth ;  even  to  tlie  highest,  and  in  ways  most 
suitable  to  himself;  that  is,  it  shall  go  well  with  all  that 
have  been  sincere  lovers  of  him — devoted  to  him,  studious 
to  please  him ;  that  valued  his  favour,  and  despised  it  not 
as  the  most  do;  but  for  the  rest,  this  world,  the  stage  of 
their  wickedness,  where  they  have  been  sinning  from  age 
to  age,  is  leserved  on  purpose  for  the  perdition  of  ungodly 
men ;  and  reserved  unto  fire  for  that  end  and  purpose, 
2  Peter  iii.  7.  That  things  will  end  thus,  as  to  all  those 
that  know  not  God,  and  were  in  conspiracy  against  him 
and  his  Messiah;  saying,  "Let  us  breaktheir  bonds  asunder, 
and  cast  away  their  cords  from  us,"  Psalm  ii.  3.  And  that 
never  turned,  never  made  their  peace  ;  that  the  day  that 
comes  for  them,  it  must  be  to  consume  them  in  the  common 
ruin,  when  the  heavens  shall  pass  away  with  a  great  noise, 
and  the  elements  melt  with  fervent  heat,  and  the  earth  and 
all  things  therein  be  consumed  and  burnt  up;  for  this 
world  is  reserved  unto  fire,  for  the  perdition  of  ungodly 
men  as  we  see  the  expressions  are,  2  Peter  iii.  7.  And 
thus  are  they  to  have  their  perdition  in  those  flames,  that 
is,  that  the  fire  of  the  Almighty,  which  will  at  last  catch 
hold  of  this  world,  whereby  the  heavens  shall  be  shrivelled 
up  as  a  scroll,  and  pass  away  with  great  noise;  then  it 
will  be  seen,  that  both  ways  God  hath  done  like  himself; 
he  haih  done  suitably  to  an  excellent,  great,  and  glorious 
majesty,  long  despised  by  the  work  of  his  own  hands. 

Now,  when  these  things  come  to  be  represented,  they  do 
carry  in  them  that  evident  appearance  of  verity  and  truth, 
that  more  than  very  similitude,  that  every  conscience  of 
man  must  say.  These  things  are  very  agreeable  to  triUh, 
cannot  but  be  true.  There  is  a  con-naturalness  between 
the  soul  of  man  and  truth,  between  the  mind  of  man,  the 
conscience  of  man  that  is  to  judge  of  truth,  so  that  any 
must  say  that  consider.  It  cannot  but  be  thus;  in  my  very 
conscience  it  will  be  so.     Then  to  go  on, 

2.  To  the  next  head,  that  of  precepts;  wherein,  as  in 
reference  to  the  former,  it  was  the  business  of  conscience  to 
discern  of  truth  and  falsehood ;  so  in  reference  to  this,  it 
will  be  the  business  of  conscience  to  discern  of  right  and 
wrong;  but  here  we  shall  only  mention  those  two  great 
comprehensive  precepts,—"  Thou  shalt  love  the  Lord  thy 
God,  with  all  thy  heart,  and  witli  all  ihy  soul,  and  with 


all  thy  might,  and  with  all  thy  mind,  and  shalt  love  thy 
neighbour  as  thyself,"  Deut.  vi.  5.  Matt.  xxii.  37.  Pre- 
cepts (as  our  Herbert  said  of  them)  as  dark  as  day  ;  having 
no  more  of  darkness  in  them  than  is  in  the  brightest  day, 
or  the  clearest  light.  What?  do  not  these  prove  them- 
selves to  every  conscience  of  man  1  that  He  who  is  most 
good,  and  contains  in  himself  all  excellency,  all  perfection, 
all  glory,  all  blessedness  ;  and  which  he  is  ready  lo  com- 
municate to  receptive  capable  subjects,  should  be  loved 
by  me  with  all  my  heart,  and  with  all  my  soul,  and  with 
all  my  might,  and  with  all  my  mind  ;  for  in  my  heart  and 
conscience  it  ought  to  be  so,  any  conscientious  man  will  say. 
And  then,  that  he  whom  God  hath  set  in  a  certain  order 
and  rank  as  a  fellow-creaiure ;  a  creature  of  the  same 
order,  having  the  same  nature  that  I  have,  and  the  same 
natural  capacities,  both  as  to  knowledge  and  enjoyment ; 
should  be  loved  by  me  as  myself:  Do  not  my  fellow-crea- 
tures of  the  same  order  deserve  as  much  love  as  I  do 
deserve  1  And,  therefore,  can  it  be  a  reasonable  thing  that 
I  should  cut  off  myself  from  the  community  to  which  I  do 
belong  1  that  order  of  creatures  in  which  J  am,  and  live 
only  within  a  private  course  of  my  own,  apart  from  the 
rest  of  mankind "!  It  cannot  be,  I  must  love  my  neighbour 
as  m)'self;  whatsoever  there  can  be  in  my  nature,  that 
must  draw  and  attract  love,  must  be  in  them  that  have  the 
same  nature,  that  have  the  same  capacities  that  I  have  ; 
so  that  every  one  that  considers,  mu.st  say,  this  is  true, 
even  to  the  light  and  sense  ol  my  own  conscience;  thus  it 
ought  to  be;  this  is  the  very  right  of  the  case;  and  he 
that  laid  this  law  upon  me,  doth  by  this  law  require  no 
more  than  the  very  nature  of  the  thing  requires. 

But  then  considering  thai  apostate,  lapsed  creatures 
cannot  arrive  hither  to  this  loving  of  God  above  all,  with 
all  the  heart,  all  the  soul,  all  the  might  and  mind  ;  neither 
can  there  be  that  redintegration  of  kind  dispositions  and 
ailections,  mutually  towards  one  another,  that  is  required 
in  that  other  precept;  having  all  lapsed  and  fallen,  without 
a  reparation  and  renewal  of  their  frames,  without  having 
their  frame  repaired  towards  God  and  towards  one  another ; 
this  makes  the  Gospel  necessary  to  come  in,  in  reference  to 
fallen  lo.st  creatures.  This  was  the  original  duly  of  man, 
and  still  is  incumbent  upon  him  as  a  just  duly ;  but  he  can- 
not come  at  it  till  there  be  a  reparation  and  renewal  of  his 
nature;  and  for  this  ihe  Gospel  (as  was  hinted)  doth  con- 
tain prescriptions,  or  a  prescribed  course.  Now  as  to  God, 
the  Gospel  runs  upon  duty,  suitably  to  our  lost  state, under 
two  heads, — Repentance  towards  God,  and  Faiih  in  our 
Lord  Jesus  Christ ;  this  law  lying  with  its  eternal  invari- 
able obligation  upon  all  intelligent  nature,  upon  every  rea- 
sonable creature,— "Thou  snait  love  the  Lord  thy  God 
with  all  thy  heart."— Aye,  so  I  ought,  sailh  conscience; 
but  I  have  not  done  it,  I  have  been  a  rebel  against  him  ;  a 
thing  very  inconsistent  with  dutiful  love.  I  have  been  a 
stranger  and  an  alien  to  him,  alienated  from  the  life  of 
God  ;  a  very  inconsistent  thing  with  communion  love, 
with  conversible  love.  What  then  is  to  he  done  1  here  is 
no  returning  to  my  duty  and  pristine  stale  again,  for  a 
fallen  creature,  for  one  that  hath  degenerated  and  been  in  a 
state  of  enmity  and  rebellion  against  God,  (as  I  have  been,) 
but  by  Repentance.  I  can  never  come  to  love  again  till  I 
repent.  Here  is  that,  therefore,  which  the  Gospel  does  en- 
join in  the  first  place, — Repentance  towards  God.  I  was 
under  an  obligation  to  him,  as  I  was  the  work  of  his  hands; 
and  as  a  reasonable  creature,  I  was  to  love  him  with  all  my 
heart,  soul,  might,  and  mind,  and  I  have  been  a  rebel  to 
him,  and  an  enemy  against  him ;  but  through  his  grace  I 
repent  of  it;  I  repent  of  it  with  all  my  heart,  and  wilh  all 
my  soul.  And  by  repentance,  it  is,  that  the  soul  is  to  return 
into  the  exercise  of  this  vast  all-comprehending  love, 
towards  the  all-comprehending  good ;  it  comprehend.s  all 
our  duty  towards  him,  who  comprehends  in  himself  all 
excellencies,  majesty,  glory,  and  felicity.  Now  will  not 
any  considering  man's  conscience  sav  to  this.  It  cannot 
but  be  so ;  that  he  who  was  under  so  natural  an  obligalion 
to  love  God  wilh  all  his  heart,  sonl.  might,  and  mmd  ;  and 
hath  been  disloyal,  an  enemy  and  false  to  him,  and  a  rebel 
against  him,  ought  to  repent  of  it  t  In  my  very  conscience 
he  ought  ;  everv  man  that  considers  will  say  so.  What  | 
have  I  been  a  traitor  to  him  that  gave  me  breath,  and  shall 
I  not  repent  of  il  7  or  doth  that  Gospel  enjoin  me  a  wrong- 


SSRM.    III. 


TO  EVERY  MAN'S  CONSCIENCE. 


763 


ful  thing  that  calls  me  to  repentance  1  And  shall  I  not 
be  a  vile  creature  if,  being  so  called,  I  will  never  repent; 
but  bear  within  me  an  impenitent  heart,  a  heart  that  cin- 
not  repent,  as  that  fearful  expression  is,  Rom.  ii.  14. 1  The 
words  carry  that  in  them,  which  may  affright  a  congrega- 
tion, and  strike  the  hearts  of  all  that  hear  them  with  terror. 
A  heart  that  cannot  repent !  A  heart  that  could  sin,  that 
would  offend  and  affront  God,  but  that  cannot  repent ;  re- 
pentance is  hid  from  it!  To  the  sense  of  any  man's  con- 
science, this  is  a  horrid  creature  that  hath  been  an  offender 
all  his  days,  but  will  never  repent.  The  Gospel  calls  him 
to  repentance ;  the  gentle  alluring  voice  of  the  Gospel ;  but 
he  will  not  repent.  This  carries  evidence  with  it  to  the 
consciences  of  men,  what  there  is  of  right,  and  what  there 
is  of  wrong,  in  this  matter. 

And  so  for  Faith  in  our  Lord  Jesus  Christ,  doth  not  the 
thing  carry  evidence  with  it  to  the  consciences  of  men. 
That  he  who  is  to  make  up  (upon  such  terms  as  you  have 
heard)  that  which  otherwise  must  have  been  an  everlailing 
breach  between  God  and  the  sinner,  should  not  have  the 
soul,  when  called  thereto  in  the  Gospel,  and  being  now  in 
its  return  to  God,  take  him  in  its  way,  and  pay  a  dutiful 
homage  to  him  whom  God  hath  set  over  all  the  afl'airs  of 
lost  souls,  to  be  to  them  a  Prince  and  a  Saviour,  to  give 
repentance  and  remission  of  sins  1  But  in  order  thereunto, 
here  it  must  be  begun,  for  the  poor  soul  thus  to  own  him 
in  the  high  authority  of  his  office.  This  is  the  homage, 
which  is,  in  sum,  the  meaning  of  faith  in  Christ ;  the  pay- 
ing deference  to  him  whom  God  hath  set  over  all  the 
affairs  of  souls :  that  is,  by  resigning  themselves  up  to 
him:  that  is  the  homage  that  j'ou  owe  him.  And  herein 
lies  the  substance  of  faith, — Gospel  faith,  self-resignation,  a 
self-surrender,  whereby  you  put  yourselves  absolutely  into 
the  hands  of  Christ,  and  own  his  high  authority,  as  He  is  a 
Prince  and  a  Saviour.  And  is  not  this  the  most  reasonable 
thing  in  all  the  world  ■?  Doth  not  every  conscience  of  man 
say  so  when  he  considers,  If  ever  I  will  be  reconciled  to 
God,  it  must  be  by  the  blood  of  Christ;  and  he  hath  an 
office  over  this  lost  world,  founded  in  his  blood!  And 
shall  I  not  come  and  pay  my  deference  to  him  at  the  foot- 
.slonl  of  that  throne  which  God  hath  set  up  for  him '?  When 
he  halh  said  to  the  Son,  "  Thy  throne,  O  God,  is  for  ever 
and  ever,"  shall  not  I  come  and  pay  mv  homage  to  this 
Son  of  God,  at  that  throne  "?  (Psal.  iv.  5.)  the  Redeemer's 
throne;  and  say.  Lord,  being  now  convinced  of  this  state 
of  my  case,  and  being  reduced  to  this,  to  bethink  myself  of 
returning  to  God,  and  I  know  there  is  no  coming  at  him 
but  by  thee;  and  this  throne  is  set  up  in  the  way  for 
returning  souls;  I  therefore  come  and  pay  my  homage  at 
this  throne;  that  is,  I  come  and  resign  my  soul,  give  up 
myself,  put  myself  into  thy  hands  to  be  under  thy  conduct : 
thou  didst  die  the  just  for  the  unju.st  to  bring  them  unto 
God;  and  now  I  come  to  thee  to  be  brought,  I  submit 
to  thy  authority,  I  commit  myself  to  thy  grace.  This  is 
faith.  Gospel  faith,  and  can  any  thing  more  approve  itself 
to  the  conscience,  than  the  right  and  equitv  of  doing  so  1 
Is  it  not  a  righteous  thing,  and  a  just  thing,  that  this  law 
should  be  laid  upon  returning  sinners  7  If  you  go  to  God 
immediately, — No,  saith  he,  go  and  do  homage  to  my  Son ; 
there  is  no  coming  to  me,  but  in  him;  and  when  you  do 
so,  when  you  thus  receive  the  Gospel,  take  hold  of  the  Gos- 
pel covenant,  take  him  for  Lord  and  Christ,  and  resign  nnd 
give  up  yourselves.  This  sums  up  that  duty,  and  the  sub- 
servient duty  of  repentance  towards  God,  as  the  way  that 
leads  to  the  end.  And  see  now,  whether  the  Gospel  of  our 
Lord,  both  as  to  the  truths  of  it,  and  as  to  the  precepts  of 
it,  do  not  carry  with  it  a  self-recommending  evidence  unto 
the  consciences  of  men. 


SERMON  III.* 

2  Cor.  iv.  2. 
Commending  ourselves  to  everti  man's  conscience  in   the 
sight  of  God. 
The  matter  is  in  itself  so  obvious,  that  this  self-recom- 
mendation is  not  thus  spoken  of  the  persons,  personally 
*  Preached  January  2Sth,  1690. 


considered,  hut  with  reference  to  their  work  of  dispensing 
the  Gospel  of  Christ,  and  holding  forth  the  great  things 
contained  in  it:  that  that  laid  our  ground  fairly  enough  in 
view,  for  that  which  I  mainly  intended  to  insist  upon  from 
these  words,  and  that  is. 

That  the  great  things  of  religion  do  carry  in  them  a  self- 
recommending  evidence  to  the  consciences  of  men.  And 
here,  having  shown  you  what  is  meant  by  conscience,  what 
that  principle  is  that  is  to  be  applied  unto,  appealed  unio, 
in  this  work  of  ours;  we  come  to  evince  to  you  the  truth 
of  the  thing,  that  there  is  that  self-recommemling  evidence 
in  the  great  things  of  religion,  even  to  the  very  consciences 
of  men.  We  propounded  (as  you  know)  to  prove  it  by 
instances,  and  we  have  proved  it, 

1.  By  instances  under  the  head  of  truths,  or  the  doc- 
trines unto  which  absent  is  to  be  given;  and  we  have 
proved  it, 

2.  By  instances  under  the  heads  of  precepts,  du- 
ties, enjoined  to  be  done  : — and  now  we  shall  further 
prove  it, 

3.  By  instancing  in  prohibitions  of  sin  to  be  avoided ; 
and  in  them  you  will  find  the  same  recommending  evi- 
dence to  men's  consciences,  if  such  prohibitions,  as  do  but 
come  under  your  notice,  be  considered  a  little ;  as  that 
general  one,  "  Oh,  do  not  that  abominable  thing  which  I 
hate,"  Jer.  xliv.  4.  What  convictive  light  doth  it  carry  to 
every  conscience  of  man,  that  allows  himself  to  think  and 
consider'.  I,  a  creature,  the  work  of  God's  own  hand,  in 
whose  power  and  pleasure  it  was,  whether  I  should  ever 
be  or  not  be,  whether  ever  I  should  draw  a  breath,  or  see 
the  light  in  this  world,  yea  or  no  ;  that  I  being  lately 
sprung  into  being,  by  his  pleasure  and  vouchsafement, 
should  allow  myself  despiiefully  to  do  the  thing  he  hates, 
and  that  he  hath  declared  himself  to  hate  "i  How  can  this, 
(if  men  do  think,)  how  can  it  but  strike  conscience  1 
What !  to  spite  the  God  of  all  grace  ;  Him,  whose  nature 
is  love  itself,  goodness  itself,  kindness  1  For  me  to  do 
the  thing  that  I  know  he  hates,  how  is  it  possible  but  this 
should  recommend  itself  to  conscience,  if  men  do  not  shut 
the  eye  and  stop  the  ear  of  conscience,  that  it  shall  not 
be  allowed  to  discharge  any  part  of  its  proper  office  and 
work'! 

But  to  descend  to  more  particular  prohibitions,  there  the 
thing  will  be  still  plain  ;  do  not  live  after  the  flesh,  if  you 
do,  it  is  mortal  to  you  !  "  If  ye  live  after  the  flesh,  ye  shall 
die,"  Rom.  viii.  13.  What  evidence  doth  this  carry  with 
it  to  conscience !  Take  the  prohibition  and  the  enforcement 
together,  as  we  should  do  in  the  I'ormer  instances  ;  Do  not 
this,  Jo  not  the  thing  I  hate.  When  we  do  know  ourselves 
to  be  a  sort  of  compound  creatures,  made  up  of  flesh  and 
spirit,  can  we  be  ignorant  which  is  the  nobler  parf!  Can 
any  man's  conscience  allow  him  to  think,  that  flesh  ought 
10  rule;  that  it  belongs  to  the  baser  flesh  to  be  the  govern- 
ing thing'!  "Do  not  walk  after  the  flesh;"  doth  not  the 
thing  carry  its  own  evidence  with  it,  that  we  should  not; 
that  the  mind  and  spirit  should  not  be  enslaved  to  so  base 
a  thing  as  flesh  1 

Again,  "  Do  not  grieve  the  Spirit  of  God,  do  not  quench 
the  Spirit;  (I  Thess.  v.  9.)  what  evidence  doth  this  carry 
with  it  to  any  conscience  of  man!  Our  own  hearts  tell  us,  if 
we  consider,  we  need  a  guide  in  this  wiMerness;  we  need 
an  enlightener,  we  need  a  sanctifier,  weneed  a  quickener, 
we  need  a  comforter  within,  an  internal  one  of  all  these. 
What"!  is  it  reasonable  to  think;  doth  not  the  matter 
speak  itself  to  our  consciences ;  when  it  is  said  to  us,  what- 
soever ye  do,  do  not  grieve  the  Spirit  1  (Eph.  iv.  3.)  You 
are  lost  if  you  do;  what  desolate  creatures  will  ye  be  if 
you  do  !  what  forsaken  wretches  !  You  will  run  yourselves 
into  a  thousand  miseries  and  deaths,  if  you  be  forsaken  of 
that  Spirit ;  your  end  can  be  nothing  but  perdition,  if  you 
be  not  under  the  constant  conduct  of  that  Spirit.  I  might 
preach  to  you  thus,  upon  as  many  several  texts  as  I  give 
you  instances  in  this  case,  to  show  the  truth  of  this  one 
thing,  how  Grod  doth  speak  to  men's  consciences  in  the 
Gospel  dispensation. 

When  again  he  saith  to  men,  Love  not  this  world,  nor  the 
things  of  this  world ;  if  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him;  (1  John  ii.  15.)  that  is,  do 
not  so  love  this  world,  as  thereby  to  stifle,  as  thereby  to 


704 


THE  GOSPEL  RECOMMENDS  ITSELF 


Skum.  III. 


exclude,  the  love  of  God,  that  it  shall  and  can  have  no 
place  in  you.  Doth  not  this  carry  its  own  light  with  it, 
its  own  evidence'!  What  a  foolish  wretch  an  thou  that 
thinkest  this  world  can  be  to  thee  in  the  room  and  stead 
of  God  !  Can  this  world  be  a  god  to  thee  1  Can  this 
world  fill  up  God's  vacant  places  f  What  a  pitiful,  sorry 
god  wilt  thou  find  it  in  a  few  years  or  days'?  Thou  who 
dost  turn  God  out  of  thy  soul,  and  wilt  have  it  filled  and 
replenished  only  with  this  world,  doth  not  this  carry  with 
it  conviction  to  conscience '!  What  can,  if  this  do  not  "i 

Again,  do  not  take  more  care  for  this  temporal  life, 
than  for  spiritual  and  eternal  life;  or  to  give  it  you  in  the 
words  of  our  Saviour,  "  Labour  not  for  the  meat  that  pe- 
risheth  ;  but  for  that  which  endureth  to  life  eternal,  which 
the  Son  of  man  shall  give,"  John  vi.  27. 

Doth  not  this  carry  its  own  evidence  to  you  with  it  1 
That  is,  when  I  know  I  have  but  a  short  temporal  life ; 
which,  do  what  I  can,  will  soon  come  to  an  end ;  and 
there  is  an  eternal  state  of  life  which  must  come  after- 
wards. I  know  I  am  a  creature  made  for  eternity,  and 
for  an  everlasting  state.  Doth  not  this  carry  its  own  evi- 
dence with  it,  when  I  am  forbid  to  take  more  care  for  this 
mortal  life,  than  for  life  eternal  1  when  I  am  forbidden  to 
make  more  solicitous  provision  for  this  perishing  life,  than 
an  immortal  life  '!  Doth  not  the  reason  of  tlie  thing  speak 
itself  in  my  conscience  1    But  I  go  on, 

4.  To  the  last  head  which  I  proposed  to  give  instances 
of.  We  have  gone  upon  Divine  truths.  Divine  precepts. 
Divine  prohibitions;  we  shall  only  instance  further,  upon 
the  head  of  Divine  judgments,  or  judicial  determinations. 
I  cannot  call  what  I  intend  by  a  fitter  name,  or  nearer  to 
that  of  the  apostle,  who  knowing  the  judgment  of  God, 
that  they  who  do  such  things  are  worthy  of  death, — here 
is  the  Divine  judicial  determination,  de  debito  relribidionis, 
what  is  justly  to  be  retributed  to  those  that  are  found  to 
disobey  the  stated  known  rules  of  his  government.  His 
judgments  in  this  sense,  they  are  a  light  that  goeth 
forth,  Hosea  vi.  5.  (to  borrow  that  expi  ession  ;)  they  carry 
their  own  convictive  evidence  with  them  to  the  con- 
sciences of  men.  How  equal  they  are !  take  those  two 
in  the  general,  that  we  have  confronted  to  one  another. 
"Say  ye  to  the  righteous,  it  shall  be  well  with  him:  for 
they  shall  eat  the  fruit  of  their  doings :  Wo  unto  the 
wicked,  it  shall  be  ill  with  him :  for  the  reward  of  his 
hands  shall  be  given  him,"  Isaiah  iii.  10,  H.  Doth  not 
this  speak  itself,  that  when  we  know  the  world  is  divided 
into  good  and  bad,  into  righteous  and  wicked,  it  should 
fare  ill  v.-ith  them  that  did  ill,  and  well  with  them  that  did 
Weill  Doth  not  this  carry  us  own  evidence  with  it  to 
conscience,  that  God  should  render  to  every  man  according 
to  his  works;  that  is,  the  cour.<e  of  his  work,  and,  conse- 
quently, the  habitual  inclinations  from  whence  they  pro- 
ceed; every  thing  working  as  it  is,  and  men  working,  as 
they  are,  either  according  to  what  by  nature  they  were,  or 
according  to  what  by  grace  they  are  become ;  so  they 
ought  to  be  judged'!  When  we  know  the  world  is  divided 
into  two  parts,  under  two  great  parents,  as  the  aposlle 
calls  them  the  children  of  God,  and  the  children  of  the 
devil,  herein  are  the  children  of  God  manifest,  and  the 
children  of  the  devil,  1  John  iii.  10.  These  two  families, 
these  two  sorts  of  posterities,  do  divide  the  world  to  every 
man's  sense ;  and  the  world  being  so  divided,  is  it  to  be 
expected  that  God  should  deal  with  his  own  children 
and  the  devil's  children  alike  7  Let  conscience  be  appealed 
to  in  this  case ;  they  that  live  here  all  their  days  in  this 
world  under  the  law,  and  according  to  the  dictates  of  the 

Erince  of  the  darkness  of  this  world,  despising  God,  haling 
is  ways,  throwing  him  out  of  their  thoushts,  making  it 
only  their  design  to  please  themselves,  and  do  the  devil's 
work  ;  when  we  know  there  is  such  a  sort  of  men  in  this 
world,  and  that  there  is  another  .sort  that  have  given  up 
themselves  to  God  in  Christ,  have  taken  hold  of  Christ  and 
of  God  in  him,  to  be  theirs;  being  born,  "  not  of  flesh,  nor 
of  the  will  of  man,  but  of  God;"  (John  i.  13.)  as  all  they 
that  do  receive  Christ  are  :  when  we  know,  I  say,  there  is 
such  a  contradistinction  between  a  race  and  a  race,  a  family 
and  a  family,  can  any  man  in  his  conscience  expect  that 
God  should  deal  with  all  alike  '\  And  therefore,  when  you 
nave  particular  determinations  to  the  jiarticular  distinguish- 
ing cnaraciers  of  the  one  sort,  and  of  the  other,  the  equity 


and  rea.sonableness  of  the  determination  cannot  but  speak 
Itself  in  every  man's  conscience  that  doth  consider  the  case. 
As,  for  instance,  the  love  of  Christ:  it  is  determined  on  the 
one  hand,  "Grace  be  upon  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity,"  (Ephes.vi.  21.)  and,  on  the  other 
hand,  "  If  any  man  loi'e  not  the  Lord  Jesus  Christ,  let 
him  be  Anathema  Maranatha;"  (1  Cor.  xvi.  22.)  an 
execrable  thing,  an  accursed  thing,  till  the  Lord  come  to 
plead  his  own  cause  and  quarrel  himself  To  what 
conscience  of  man  doth  not  the  equity  of  this  determina- 
tion or  distinguishing  judgment  ai}pear  and  recommend 
itself!  What!  do  we  think  (when  men  must  have  their 
final  felicity  from  the  blessed  Judge,  if  ever  they  be 
happy)  that  he  is  to  dispense  equally  to  them  that  love 
him,  and  to  them  that  hate  him '!  And  so,  when  the 
business  of  obedience  to  his  Gospel,  the  laws  of  his 
kingdom,  is  mentioned  as  the  contradistinguishing  charac- 
ter to  that  of  disobedience  and  rebellion.  He  will  be 
"the  Author  of  eternal  salvation  unto  all  them  that  obey 
him,"  (Hebrews  v.  9.)  and  will  come  in  flaming  fire  to 
take  vengeance  on  them  that  obey  him  not,  2  Thess.  i.  8. 
Doth  not  this  distinguishing  judgment  approve  itself  to 
any  man's  conscience'!  That  when  every  man  must  be 
beholden  for  this  salvation  to  Christ,  the  eternal  Son  of 
God,  into  whose  hands  and  power  this  world  is  put,  the 
whole  universe,  indeed,  all  the  afiairs  of  heaven  and  earth; 
do  you  think  he  will  makenoditference  at  the  last  between 
them  that  obeyed  him,  subjected  themselves  to  that  vast 
just  power  of  his,  and  they  that  lived  in  continual  rebellion 
against  him,  and  defiance  to  his  power  and  authority'! 

And  so,  if  we  should  take  the  determination  which  is 
given  us,  concerning  the  stated  method  of  God's  final  pro- 
cedure in  that  which  is  called  the  day  of  wrath,  and  the 
revelation  of  his  righteous  judgment ;  to  wit,  that  to  them 
who,  by  patient  continuance  in  well-doing,  seek  for  glory, 
and  honour,  and  immortality,  he  will  give  eternal  life; 
(Rom.  ix.  7.)such  as,  by  patient  continuance  in  well-doing, 
do  steer  their  course  answerable  to  so  high  a  hope  and  ex- 
pectation of  honour,  glory,  and  immortality,  said  God, 
nothing  but  eternal  glory  and  blessedness  will  answer  the 
enlargedness  of  the  capacity,  desires,  and  aspirings  of  these 
souls;  they  shall  have  their  seeking.  These  are  a  sort  of 
souls  that  breathe  after  nothing  but  the  celestial  glory  and 
felicity,  being  refined  from  the  mixture,  dross,  and  base- 
ness, of  this  earth  :  no  terrene  good  will  satisfy  them,  or 
serve  their  turn  ;  for  they  are  all  for  heaven,  all  for  glory, 
and  immortality :  I  will  give  them  eternal  life.  This  is  the 
judgment  that  is  made  aforehand ;  eternal  life  shall  be 
theirs.  But  then  there  is  anothersort.lhat  are  contentious, 
and  will  not  obey  the  truth;  (Rom.  ii.  S,  9.)  that  is,  that 
are  contentious  against  the  truth  they  should  obey,  and  that 
should  govern  them :  no,  they  will  not  be  governed  by 
truth  ;  they  will  be  governed  by  lust,  by  terrene  inclina- 
tions, which  bear  them  downwards  towards  this  earth : 
"  Indignation  and  wrath,  tribulation  and  anguish,  on  every 
soul  of  man  :"  it  will  be  upon  them,  every  soul  of  them, 
that  do  evil,  whether  Jew  or  Gentile  ;  because  there  is  no 
respect  of  persons  with  God,  Romans  ii.  11.  What  can 
more  approve  itself  to  the  judgmentof  conscience  than  this 
determination  doth  1  Yea,  God  hereupon  makes  his  appeal 
to  men  :  Are  not  my  ways  equal '!  Ezek.  xviii.  25—29.  Be 
you,  your  very  conscience  itself,  in  the  judgment-seat,  and 
let  that  pronounce,  Are  not  my  ways  equal '!  what  con- 
science of  man  but  must  submit'here,  and  fall  in  with  the 
choir  of  them  that  .say,  "  Great  and  marvellous  are  thy 
works.  Lord  God  Almighty ;  just  and  true  are  thy  ways," 
Rev.  XV.  3.  There  is  nothing  to  be  said  against  all  this  ; 
every  conscience  of  man  must  yield  and  submit  to  God  in 
this  case. 

It  remains  to  say  somewhat  by  way  of  use. 

1.  We  learn  hence,  that  upon  the  whole  there  cannot 
but  be  much  sinning  against  light  in  this  world  ;  and  espe- 
cial Iv  under  the  Gospel,  where  there  are  those  so  clear, 
evident,  and  convictive  things,  that  are  insisted  upon  .so 
much  from  time  to  time,  which  even  make  their  own  way 
to  men's  consciences;  though  through  them  they  do  not 
make  their  way  to  their  more  abstracted  hearts.  Do  but 
appeal  to  yourselves ;  what  are  the  things  that  5'ou  hear 
of  in  these  assemblies  from  one  Lord's  day  to  another  ? 
Are  they  not  the  things  as  I  have  now  given  you  instances 


Serm.  IIL 


TO  EVERY  MAN'S  CONSCIENCE. 


765 


in,  and  in  former  discourses  1  Do  not  you  hear  of  such 
things  most  1  And  do  not  these  things  speak  themselves 
in  your  very  consciences  f  Yet  is  it  not  apparent  that  the 
course  and  tenor  of  men's  lives  run  counter  to  the  tenden- 
cy of  all  these  things  1  Oh,  then,  how  apparent  and  inso- 
lent sinning  against  light  is  there  among  us  in  our  days ! 
A  fearful  thing  to  think  of!  that  men  should  in  their  con- 
sciences know  that  such  and  such  things  are  true;  and 
that,  if  they  be  true,  they  must  be  considerable  ;  if  they  be 
true,  they  are  as  important  truths  as  can  be  thought  of; 
and  yet  they  will  not  think  of  them.  They  know  such  and 
such  things  are  commanded;  but  they  never  set  them- 
selves about  them.  Such  and  such  things  are  forbidden, 
but  they  take  no  care  to  avoid  them.  Such  and  such 
judgments  are  fixed  and  determined  by  the  righteous  will 
of  God,  and  they  take  no  care ;  have  no  forethought  to 
make  a  title  clear  to  the  reward  that  is  promised,  or  to 
avoid  the  penalties  threatened.  What  sinning  against 
light  is  all  this  !  And  what  is  the  issue  of  all  this  like  to 
bei 

2.  You  may  further  see  hence,  that  if  man  be  so  capable 
a  creature,  through  his  having  that  principle  settled  in 
him  of  judging  of  things  ;  to  wit,  truths,  precepts,  prohi- 
bitions, divine  determinations  or  judgments,  as  you  have 
heard,  then  he  is  as  capable  a  creature,  by  the  same  princi- 
ple, of  judging  of  himself,  and  of  his  own  case  hereupon. 
I  pray  consider  it,  it  is  one  and  the  self-same  principle  by 
which  I  am  first  to  judge.  Is  such  a  thing  a  part  of  divine 
truth,  and  to  be  received  accordingly  1  and  afterwards  to 
judge,  Have  I  received  it  accordingly  ;  yea  or  no  t  And  so, 
in  reference  to  the  other  several  heads,  it  is  but  the  same 
principle  that  I  am  to  use,  and  put  in  exercise  both  ways. 
If  I  am  a  creature  capable  of  judging  of  truth,  of  duty,  of 
sin,  of  desert  in  general ;  then  I  am  capable  of  judging 
somewhat  of  the  state  of  my  own  case  hereupon,  in  refer- 
ence to  all  these.  And  pray  let  that  be  considered  only  in 
the  way  to  what  is  further  to  be  considered. 

3.  It  is,  then,  a  very  strange  kind  of  stupidity,  that  men 
do  not  more  generally  lay  themselves  under  judgment,  one 
way  or  another,  when  they  have  this  principle  in  them,  that 
is  so  capable  of  doing,  and  the  proper  direct  use  whereof 
(at  least)  is  to  do  it.  It  is  strange  that  men  should  spend 
all  their  days  amidst  the  light  by  which  they  must  be 
finally  judged,  and  never  go  about  such  a  thing  as  the 
forming  of  a  preventive  judgment  concerning  themselves. 
And  yet  we  are  told  that  this  is  the  only  way  of  escapi:  g 
the  severity  of  a  destructive  doom  at  last' from  the  Supreme 
Judge.  "  Judge  yourselves,  and  ye  shall  not  be  judged." 
That  people  should  pass  away  their  days,  and  under  a  Gos- 
pel, and  never  find  time  (as  it  is,  God  knows,  with  too 
many)  to  ask  themselves  the  question.  Into  what  sort  and 
class  of  men  am  I  to  cast  myself?  There  are  those  that  do 
belong  to  God  as  his  own  children,  the  members  of  his  fa- 
mily, his  si>ecial  domestics.  Am  1  of  that  family,  or  am  I 
not"?  Do  I  belong  to  God,  or  do  I  not?  Do  the  characters 
of  a  righteous  person  or  a  wicked  one  belong  to  me"!  Am 
I  one  that  fears  Giod,  or  one  of  them  that  fear  him  not  1 
that  love  him,  or  that  love  him  not'?  Am  I  (in  short)  a 
regenerate  person,  or  an  unregenerate  1  a  convert,  or  an 
unconverted  nnel  It  is  strange  how  men  can  dream  away 
their  time  under  a  Gospel  as  we  live,  and  never  ask  them- 
selves such  questions  as  these  are,  in  reference  to  .so  great 
and  important  a  case ;  let  one  day  come  and  go  after  an- 
other, and  take  it  for  granted  that'things  are  well,  without 
ever  inquiring.  To  what  purpose,  I  pray,  is  there  such  a 
principle  in  the  souls  of  men  as  conscience,  when  this  sig- 
nifies nothing  1  It  is  thus  tied  and  chained  up  from  doing 
any  thing  of  its  proper  business  in  their  souls.  If  it  be 
brought  into  true  light,  (as  it  may  be  with  .some,  if  their 
case  do  infer  so.)  it  will  sneak  comfortably  to  them,  if 
their  case  doth  admit  it.  But  if  you  have  no  converse 
with  your  own  consciences,  have  nothing  to  do  with  them, 
never  converse  with  them,  never  commune  with  them, 
they  never  speak  to  you  one  way  or  other;  you  have 
neither  comfort  from  them,  nor  are  awakened  by  them. 
But  a?ain, 

4.  We  further  note  to  you,  that  sure,  upon  the  whole 
matter,  man  is  become  a  very  degenerate  creature.  The 
state  of  things  with  men  living  under  the  Gospel,  gives  so 
much  the  more  clear  and  certain  judgment  of  the  state  of 


things  with  men  more  generally  and  indefinitely  con- 
sidered ;  for  if  they  that  live  under  the  Gospel,  notwith- 
standing the  clearer  representation  of  things  there  which 
are  of  the  greatest  concernment  to  them,  and  the  most 
earnest  inculcation  of  such  things  by  them  who  have  that 
part  incumbent  on  them  to  open  and  preach  the  great  things 
of  the  Gospel  among  them  ;  I  say,  if  among  these  there  be 
so  deep  a  somnolency,  the  spirit  of  a  deep  sleep  poured 
out ;  if  even  these  men  are  generally  unconcerned,  and  do 
not  care  what  becomes  of  their  souls,  and  what  the  state  of 
things  is  between  God  and  them,  certainly  upon  the  whole 
matter,  man  must  needs  be  a  very  degenerate  creature,  to 
have  such  a  principle  of  conscience  in  him  to  so  little  pur- 
pose, so  much  in  vain,  which  was  designed  in  his  original 
and  instituted  slate  to  be  his  guide  and  '-inductor  all  along 
through  the  whole  of  his  course  ;  but  uuw-a-days  it  doth 
not,  for  the  most  part,  or  at  least  not  in  reference  to  men's 
greatest  concernment,  the  state  of  their  afiairs  and  case 
God-ward,  and  as  things  lie  between  them  and  him.  And 
again, 

5.  We  may  learn  wherein  the  degeneracy  of  man  doth 
generally  and  principally  consist  and  lie,  and  what  is  the 
most  mortal  ail  and  evil  that  hath  befallen  men  by  the  fall, 
that  is,  the  interruption  and  breach  of  the  order  between 
the  faculties,  that  which  should  lead  and  guide,  and  those 
which  should  obey  and  follow ;  here  lies  the  principal 
maim  and  hurt  of  the  soul  by  the  fall ;  it  lies  in  this  chiefly, 
that  the  order  is  battered  and  broken  between  faculty  and 
faculty,  between  the  practical  judgment  (which  is  the  same 
with  conscience)  and  the  executive  power,  which  should 
act  and  do  according  to  the  dictate  of  that  judgment  or 
conscience  :  here  is  the  maim  ;  it  doth  not  lie  .so  much  in 
this,  a  mere  ignorance,  or  (suppo.se  that)  in  a  mere  inap- 
titude to  know,  or  an  incapacity  of  knowing  the  things  that 
are  needful  to  he  known  ;  hut  it  lies  chiefly  in  this,  thai 
the  things  we  do  know,  they  signify  no  more  with  men, 
than  if  they  knew  them  not ;  the  inferior  powers  do  not 
obey  and  follow  the  superior :  as,  for  instance,  now,  among 
us,  who  believe  the  Bible  to  be  the  word  of  God,  and  who 
do  profess  the  Christian  name,  take  a  man  that  is  under 
the  dominion  of  this  or  that  particular  lust  in  his  nature, 
it  is  plain  this  lust  carries  him  against  a  thousand  texts  r  f 
Scripture ;  What  will  a  text  of  Scripture  signify  to  a  man 
that  is  under  the  violent  hurry  or  impetuosity  of  a  lust  t 
Though  conscience  tells  him,  at  the  same  time,  this  is  a 
divine  word,  a  divine  dictate  ;  this  word  is  from  God,  and 
it  speaks  like  itself  in  my  conscience,  that  it  is  a  divine 
word.  Alas  !  how  little  doth  a  text,  or  multitudes  of  texts 
of  Scripture,  prevail  in  .such  a  case,  when  a  man's  heart  is 
carried  by  the  power  of  such  a  lust  ■?  "  The  lusts  of  your 
fathers  ye  will  do,"  (John  viii.44.)  as  our  Saviour  told  the 
Jews ;  so  that  is  the  true  state  of  man's  case,  naturally : 
a  degenerate  creature  he  is ;  and  herein  lies  his  degene- 
ration, or  principal  maim,  that  he  hath  got  by  his  fall;  the 
order  is  broken  between  the  faculties,  insomuch  that  now 
a  man's  knowing,  or  having  the  notion  of  this  or  that  thing 
to  be  done,  or  not  to  be  done,  signifies  no  more  to  him, 
than  if  there  were  no  such  notions,  no  such  knowledge ; 
when  there  is  a  competition  between  the  judgment  of  con- 
science, and  an  inclination  of  heart,  you  may  lay  a  thou- 
sand to  one  on  the  side  of  the  inclination,  that  it  carries  it ; 
here  is  our  maim,  and  it  is  fit  we  should  understand,  and 
needful  we  .should  consider,  where  it  is,  and  what  is  our 
hurt  by  the  fall:  we  see  our  way,  hut  have  no  inclination 
to  go  in  it :  we  see  what  we  should  do,  but  we  do  not  do 
it ;  like  here  in  the  poet, — "  Video  vieliora  proboque,  dele- 
riora  seijimr ;" — the  same  maim  that  pagans  have  com- 
plained of,  I  see  the  better,  and  do  the  worse.  It  were  a 
sad  case  if^  we  should  lie  under  such  an  evil  as  this  is,  and 
never  know  it,  never  take  notice  of  it,  where  our  hurt  lies, 
and  where  our  cure  must  be  wrought.  And  that  is  the 
next  thing, 

6.  I  would  infer,  to  wit,  wherein  regeneration  most 
principally  lies  :  when  a  man  understands  what  it  is  to  be 
degenerate,  he  will  the  better  know  what  it  is  to  be  regene- 
rate; it  must  lie  in  this,  in  the  exalting  the  law  of  the 
mind  into  its  proper  dominion  "and  government,  the  placing 
that  upon  the  tlirone  which  is. to  beget  a  man  spirit  of 
spirit;  whereas,  before,  he  was  only  begotten  flesh  of 
flesh ;  for  when  flesh  is  a  ruling  and  governing  nature,  then 


76G 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  IV. 


the  man  is  called  flesh ;  but  when  the  spirit  is  become  the 
ruling  and  governing  thing,  (which  is  the  new  nature,) 
then  he  is  called  spirit ;  and  he  is  made  spirit  before  he 
ought  to  be  called  so.  And  this  is  the  effect  of  regeneration, 
the  creating  of  a  man's  spirit  again,  that  is,  restoring  him 
to  himself  "  That  which  is  born  of  the  flesh  is  flesh,  and 
that  which  is  born  of  the  spirit  is  spirit,"  John  iii.  6. 
When  a  man's  light  becomes  a  vital  thing,  a  powerful 
eflicacious  thing,  then  he  is  a  child  of  light.  "You  were 
darkness,  now  are  ye  light  in  the  Lord;  walk  as  children 
of  light,"  Eph.  V.  8.  And  we  are  never  to  look  on  our- 
selves as  regenerate,  till  it  comes  to  this;  till  the  Divine 
Spirit  have  exalted  our  spirits  into  their  proper  dominion ; 
till  there  be  a  principle  begotten  that  shall  make  divine 
discoveries  significant;  when  it  may  be  said,  "The  law  of 
the  spirit  of  life  in  Christ  Jesus  hath  made  us  free  from 
the  law  of  sin  and  death,"  Rom.  viii.  2.  And  thereupon 
we  may  infer, 

7.  That  a  degenerate  and  an  vmregenerate  man  is  a 
miserable  creature ;  as  he  is  a  most  depraved  creature,  so 
he  is  a  most  wretched  creature  ;  for,  take  the  state  of  his 
case,  as  things  are  with  the  tmregenerate  man,  his  soul  is 
the  seat  and  stage  of  a  continual  war,  to  no  purpose.  In- 
deed, the  soul  of  a  saint  in  this  world  is  the  seat  of  war, 
but  it  is  a  war  to  a  good  purpose ;  a  war  wherein  he  finally 
prevails,  and  wherein  he  is  habitually  victorious  all  along. 
But  the  soul  of  an  unregenerate  man  is  the  seat  of  war  in 
vain ;  for  the  right  principle  is  always  worsted,  perpetually 
worsted;  there  is  not  a  war  as  there  is  in  the  regenerate, 
in  the  faculties  taken  separately  and  apart,  as  in  the  very 
heart  itself,  and  in  the  will  itself  The  regenerate  person 
hath  a  war;  there  is  a  love  to  God,  with  its  opposite;  but 
that  love  is  the  prevailing  inclination;  there  is  faith  with 
unbelief;  but  then  faith  is  habitually  prevailing  in  the  re- 
generate person.  In  the  unregenerate  person  there  is  no 
such  thing  as  faith  in  the  heart,  love  in  the  heart;  but  a 
total  unbelief,  a  total  enmity,  and  total  fearlessness  of 
God,  and  a  total  vacancy  of  desire  after  hira,  and  deligVit 
in  him ;  but  there  is  light  in  his  conscience  :  his  conscience 
tells  him  God  is  worthy  to  be  loved,  worthy  to  be  desired, 
worthy  to  be  delighted  in,  but  there  is  nothing  in  his  heart 
corre.spondent,  so  that  this  soul  is  a  continual  seat  of  war, 
in  vain,  and  to  no  purpose;  for  the  bent  of  his  heart  always 
carries  it  against  the  light  of  his  mind  and  conscience  ;  so 
that,  although  he  doth  acknowledge  in  his  conscience  that 
God  is  the  chief  good,  he  always  keeps  off  from  hira; 
that  he  is  the  highest  authority,  yet  he  always  disobeys 
him ;  never  fears  him,  never  stands  in  awe  of  him ;  as 
such,  therefore,  this  sort  of  creature  is  a  miserable  creature, 
he  is  a  creature  composed  for  torment,  having  a  principle 
in  him  that  always  tells  him  what  he  should  do,  but  no 
principle  to  enable  him  so  to  do  ;  so  that  continually  he 
doth  against  what  he  should  do.  This  is  as  much  as  is 
possible  to  be  made  for  torment ;  but  then  remember,  it  is 
.self-composed;  you  have  made  yourselves  so:  if  this  be 
the  case  with  any  of  us,  we  have  fought  against  the  grace 
and  Spirit  of  Christ,  by  which  this  sad  case  should  have 
been  redressed :  and  we  have  habituated  ourselves  to  a 
course  of  living  after  the  flesh,  by  which  flesh  hath  got 
dominion  over  conscience;  whereupon  conscience  can 
never  come  to  rule  it,  but  dictates  to  it  always  in  vain. 
Again. 

8.  They  are  very  happy  souls  in  whom  there  is  a  recon- 
ciliation brought  about  between  the  light  of  their  con- 
sciences and  the  temper  and  inclination  of  their  hearts,  by 
the  conforming  of  the  latter  to  the  former.  This  creates  a 
heaven  within  them,  when  a  poor  soul  sees  its  way,  and 
walks  in  it ;  sees  that  God  ought  to  be  loved,  and  he  loves 
him  ;  that  he  ought  to  be  trusted,  and  trusts  in  him  ;  that 
he  ought  to  be  delighted  in,  and  delights  in  him:  this  is 
heaven  on  this  side  heaven,  this  is  heaven  under  heaven, 
•when  conscience  is  the  governing  thing  in  his  whole  con- 
versation ;  so  that  he  doth  not  consider.  Wherein  shall  I 
advantage  myself  by  this  and  this  negociation  and  affair  1 
increase  my  estate  and  my  condition  in  this  world  ■?  He 
doth  not,  finally  and  ultimately,  consider  that,  but  how 
shall  I  manage  this  affair  to  please  God,  so  as  I  may  ap- 
prove myself  to  him,  and  so  as  that  my  own  heart  and 
conscience  shall  not  reproach  me  about  it  ■?  O  happy  man 
*  Preached  Febniary  8tli,  1690. 


that  walks  by  this  rule!  This  is  the  new  creature's  rule  ; 
they  that  walk  according  to  it,  peace  shall  be  upon  them, 
and  meicy  upon  the  Israel  of  God,  Gal.  vi.  16.  When  a 
man  hath  been  busy  about  his  affairs,  he  may  be  abroad 
all  day,  and  can  come  home  and  visit  his  tabernacle  at 
night,  and  not  sin.  Job  v.  34.  Oh  blessed  thing!  What 
can  be  the  meaning  of  that1  Can  any  man  suppose  it  a 
sin  to  go  home  to  his  own  house  1  No,  but  that  he  can 
visit  his  tabernacle  without  conscience  of  sin.  I  have 
kept  a  good  conscience  this  day,  blessed  be  God  :  it  may 
be  I  have  met  with  temptations,  to  be  in  a  debauch  by 
those  that  would  have  insulted  over  the  weakness  of  my 
flesh ;  it  may  be  I  have,  but  God  hath  kept  me.  Blessed 
be  God,  now  I  can  visit  my  tabernacle  without  sin,  and 
lay  me  down  in  rest  and  peace  ;  I  can  visit  my  tabernacle 
without  spot,  without  any  such  spot.  What  a  blessed 
thing  is  it,  when  God  brings  about  that  reconciliation 
between  him  and  them,  and  where  the  peace  is  kept  and 
continued  between  a  man  and  his  own  conscience,  not  by 
stupifying  of  conscience,  (a  fearful  thing  that  is,)  but  by 
the  conforming  of  a  man's  heart  and  inclinations  and 
ways  thereunto. 


SERMON  IV. 


Commending  ourselves  to  every  man's  conscience  m  the 
sight  oj  God,. 

We  have  had  occasion  several  times  of  considering  the 
context ;  "  We  all  with  open  face  beholding,  as  in  a  glass, 
the  glory  of  the  Lord,  are  changed  into  the  same  image, 
from  glory  to  glory,  as  by  the  Spirit  of  the  Lord  ;"  so  ends 
the  foregoing  chapter.  "  Therefore,  (so  begins  this  chapter,) 
seeing  we  have  this  ministry,  as  we  have  received  mercy 
we  faint  not,  but  have  renounced  the  hidden  things  of  dis- 
honesty, not  walking  in  craftiness,  nor  handling  the  word 
of  God  deceitfully,  but  by  manifestation  of  the  truth  com- 
mending ourselves  to  every  man's  conscience  in  the  sight 
of  God."  You  know  what  observations  have  been  recom- 
mended to  you  froin  this  portion  of  Scripture,  principally 
from  these  last  words,  but  relatively  considered,  as  well 
as  absolutely.     As, 

1.  That  there  is  such  a  principle  in  every  man,  as  that 
of  conscience,  unto  which  the  great  things  of  religion  do 
carry  with  them  a  self-recomraending  evidence. 

2.  That  the  business  of  the  Gospel  ministry  doth  lie  very 
principally  in  a  transaction  with  the  very  consciences  of 
men. 

3.  That  this  transaction  is  to  be  managed  in  the  sight  of 
God.     And, 

4.  That  from  all  this  proceeds,  in  very  great  part,  the 
unfainling  vigour  and  resolvedness  of  faithful  ministers 
in  their  work. 

We  have  insisted  upon  the  first  of  these  ;  we  will  now 
proceed  as  far  as  we  can  with  the  rest,  and  begin  with  the 
next  in  order;  which  is, 

2d  Doctrine.  That  the  great  business  of  the  Gospel 
ministry  doth  very  principally  lie  in  a  transaction  with 
men's  con.science.  We  are  here  to  show  you,  l.st,  wherein 
this  transaction  lies ;  and  2dly,  to  show  that  the  work  of 
the  ministry  lies  in  it,  and  must  so  do  very  principally. 

l.st,  Wherein  this  transaction  with  the  consciences  of 
men  doth  lie.     Why, 

1.  In  dealing  with  men  about  such  things  chieflv  as  do 
most  directly  come  under,  and  as  are  most  apt  to  take  hold 
of,  their  consciences;  in  insisting  (I  say)  chiefly  upon  such 
things  are  as  most  likely  to  fasten  upon  conscience,  and 
take  hold  of  that. 

2.  In  endeavouring  to  set  such  things  in  as  clear  light 
as  may  be,  to  represent  them  as  advantageously  as  we  can, 
that  conscience  may  have  nothing  to  do  but  to  discern  the 
very  evidence  of  the  things.  This  is  plain,  this  is  clear: 
to  represent  things  so  that  at  first  sight  they  may  be  a.s- 
sented  and,  submitted  unto  as  much  as  in  us  lies.     And, 


Serm.  IV. 


TO  EVERY  MAN'S  CONSCIENCE. 


3.  To  appeal  hereupon  to  conscience  about  it ;  that  is 
our  business,  recommending  ourselves  to  every  man's  con- 
science ;  that  is  what  we  have  to  do,  prmocare,  to  call 
unto  conscience  :  "  Come,  do  thy  part ;  see  if  there  be  not 
evidence  in  this  and  that  truth  ;  see  if  there  be  not  equity 
in  this  or  that  precept ;  see  if  there  be  not  wickedness  or 
darger  in  this  or  that  sin;  see  if  there  be  not  righteousness 
and  reasonableness  in  this  or  that  judgment  or  determina- 
tion, that  we  find  recorded  in  the  word,  and  pronounced 
in  reference  to  such  and  such  cases."  'These  (you  know) 
were  the  four  heads  instanced  in,  to  let  you  see  the  things 
of  religion  that  do  carry  in  them  a  self-recommending  evi- 
dence to  the  consciences  of  men.  Our  business  must  be 
to  appeal  to  conscience  about  such  things;  to  call  upon  it 
to  do  its  office,  to  judge  and  pronounce,  Are  not  these 
things  so  1     And, 

4.  To  endeavour  to  awaken  conscience,  supposing  it 
drowsy  and  soiimolent,  as,  God  knows,  it  is  too  much  with 
the  most ;  when  we  have  appealed  to  conscience,  to  appeal 
again,  as  that  petitioLer  did  to  that  great  prince  :  "  I  ap- 
peal from  thee,"  said  s-he.— "  From  me  !  (said  the  prince.) 
Whither  will  you  appeal  ■?"—"  I  appeal  (said  .she)  from 
you,  asleep  :  you  were  asleep  just  now,  while  I  was  tell- 
ing my  story :  I  appeal  from  you  asleep,  to  you  awake." 
So  we  are  to  appeal  from  conscience  to  conscience ;  from 
conscience  asleep  to  con.5cience  awake.  That  must  be  our 
business,  to  endeavQur,  as  much  as  in  us  is,  to  awaken 
conscience  to  the  exercise  of  its  office  in  that  great  busi- 
ness, that  we  recommend  ourselves  to  it  about.     And, 

5.  To  answer  what  we  can  the  cavils  and  foolish  coun- 
ter-reasonings of  carnal  hearts  against  truth  and  again.st 
duty,  or  in  favour  of  any  way  of  sin,  that  the  litigating 
humour  may  (as  much  as  in  us  is)  be  repressed,  and'raen's 
spirits  be  subdued,  that  they  may  have  no  more  to  say; 
that  their  mouths  may  be  stopped,  and  they  laid  under  a 
restraint  to  lie  down  silenced  and  convinced  before  the 
Lord.     And, 

6.  To  urge  conscience  to  its  final  answer,  to  its  deter- 
mination upon  the  whole,  as  there  is  such  a  thing  as  an 
answer  of  conscience  to  be  finally  given  in  particular 
cases,  that  we  may  apply  ourselves  to  men  about.  And  if 
conscience  be  rectified  and  sanctified,  and  sprinkled  with 
the  blood  of  Jesus,  it  will  be  brought  at  length  to  give  a 
good  answer,  a  complying  answer,  a  yielding  answer ;  as 
that  which  the  apostle  speaks  of:  "  A  like  figure  where- 
unio,  (having  spoken  of  the  ark  before,  that  saved  Noah 
and  his  household  from  perishing  in  the  universal  inunda- 
tion.) even  baptism,  doth  now  save  us;  not  the  putting  awav 
the  filth  of  the  flesh,  (not  the  external  sign,)but  the  answer  of 
a  good  conscience  towards  God,  by  the  resurrection  of 
Jesus  Christ,"  1  Pet.  iii.  21.  The  main  and  principal 
thing  that  we  do  apply  ourselves  to  men,  and  the  con- 
.sciences  of  men,  about,  is,  to  bring  them  back  to  God  ■  that 
IS,  whereas  the  bond  was  broken  between  God  and  men 
we  would  lain  have  them  under  new  bonds,  we  would  fain 
there  should  be  a  redintegration,  that  they  may  come  into 
a  covenant  relation  to  God,  through  Christ  again  ■  of  such 
a  covenant  entered  into  between  God  and  the  returnin» 
souls  of  men,  baptism  was  a  seal ;  the  confirmation.  It  is 
not  the  external  part  of  baptism  that  will  avail  a  man  any 
thmg,  not  the  washing  awav  the  filth  of  the  flesh  ;  whv 
will  not  that  do  %  No,  but  that  whereunto  baptism  is  to 
seal;  that  is  the  answer  of  a  good  conscience.  When  sin- 
ners are  dealt  withal,  '  Come,  will  you  yet  have  God  to  be 

■)^°",'",P°^T°u°'^  ""=  ^="'''='''  S™'  ''"'!  Spirit,  to  be  your 
God  1  And  the  soul  is  brought  at  length  to  vield  a  readv 
tree,  complying  answer;  '  Aye,  with  a,l  my'heart.'  This 
IS  that  w.U  save  a  man ;  this  brings  him  as  into  an  ark  to 
save  him  from  the  common  deluge  of  wickedness  and 
wrath  that  do  overwhelm  this  world.  Then  he  is  safe  then 
he  IS  in  the  ark;  that  is,  when  his  conscience  hath  given  a 
complying  answer,  with  a  sincere  conscience,  '  I  do  take 
God  to  be  my  God.'  The  sign  (it  may  be)  that  was  applied 
many  years  ago,  avails  nothing,  wiihout  the  thing  signi- 
fied ;  but  if  the  thing  signified  do  come  to  obtain,  to  take 
place,  here  is  one  that  takes  God  to  be  his  God  •  then  the 
busmess  IS  done ;  then  the  man  is  safe,  when  the  sign  be- 
lore  applied  is  now  answered  and  filled  up ;  there  is  that 
which  IS  correspondent  to  it;  the  soul  is  now  won  and 
lirought  to  give  its  answer;  the  covenant  stands  between 


God  and  it,  it  is  a  sealed  covenant ;  and  so  is  such  an  one 
marked  out  for  safety  and  preservation  from  the  common 
ruin.  And  this  is  that  which  we  have  to  deal  with  the 
consciences  of  men  about,  to  bring  them  to  a  final  answer. 
Sinner,  wilt  thou  still  live  without  God  in  the  world  1  Wilt 
thou  still  wander  from  God^  go  astray  from  God  "J  Dost 
thou  still  think  it  safe  to  live  in  estrangement  from  God, 
and  neglect  of  himl  never  thinking  of  worshipping  him, 
trusting  on  him,  loving  him,  and  delighting  in  him,  from 
day  to  day  1  Or  wilt  thou  yet  at  length  be  brought,  upon 
the  many  applications  that  have  been  made  to  thy  con- 
science, to  answer,  with  a  sincere  conscience,  '  Now  I  am 
willing,  from  my  very  soul,  that  God  shall  be  mine  ;  and 
I  will  be  his  in  and  through  Christ.'  It  is  herein  that  our 
transaction  doth  receive  its  happy  issue.  This  is  the  issue 
we  drive  at  to  bring  conscience  'to  a  final  answer,  if  it  be 
possible,  '  I  am  won,  I  am  overcome  ;  I  do  answer,  in  my 
very  conscience;  I  judge  it  be.st  and  safest,  most  equal, 
most  dutiful,  and  most  comfortable,  to  fall  in  with  the  Gos- 
pel off'er,  and  take  God  in  Christ  for  my  God.'    But, 

2dly.  Why  must  our  business  thus  lie  in  a  transaction 
of  men's  consciences  I  To  that  I  shall  need  to  say  very 
little,  because  the  thing  speaks  itself.     That  is, 

1.  That  there  being  this  principle  in  man,  which  sig- 
nifies nothing  else  but  a  power  to  judge  in  such  matters, 
relating  to  such  practices  as  shall  be  laid  before  him. 
And, 

2.  The  objects  carrying  in  themselves  (as  you  have 
heard)  a  self-recommending  evidence  to  this  principle, 
nothing  remains,  nothing  is  left,  but  that  in  the  course  of 
our  ministry,  in  the  way  of  ourdealingswiih  men's  souls, 
that  we  do  thus  apply  ourselves,  do  thus  deal  with  this 
principle  of  conscience.  Touching  these  objects,  it  is  the 
office  of  conscience  to  judge  of  things,  and  the  things  them- 
selves carry  with  them  an  evidence  that  comes  under  the 
notion,  cognizance,  and  judgment  of  conscience;  even  by 
that  very  light  wherewith  they  are  clothed,  and  therefore 
the  matter  speaks  itself;  our  business  must  lie  there  or  no 
where  ;  if  we  do  not  in  these  matters  apply  ourselves  to 
the  consciences  of  men,  and  treat  with  them,  we  had  as 
good  talk  with  stones  and  pillars. 

Therefore  I  shall  leave  that,  and  speak  somewhat  to  the 
third  observation,  the  use  of  which  too  will  best  fall  iu 
afterwards  together. 

3rd  Doctrine. — This  transaction  with  the  consciences  of 
men  must  be  in  the  sight  of  God,— there  it  must  be  made. 
I  shall  here  briefly  show,  1st,  what  this  means ;  and  2udly, 
why  it  must  be  so. 

1st,  What  meaneth  thatsuch  aresolution  should  be  taken, 
and  such  a  course  held,  we  will  tr.ansact,  and  do  transact 
with  the  consciences  of  men  in  the  sight  of  God  ■?  What 
can  the  meaning  of  that  be  ■?     Why, 

1.  Negatively,  the  meaning  of  it  is  not,  barely,  that  God 
shall  see,  or  will  see,  how  this  transaction  is  managed. 
That  is  not  all  that  is  meant  by  it,  for  it  is  ver)'  manifest 
that  the  import  of  this  speech  holds  forth  to  us  somewhat 
electively  done  in  this  matter  ;  but  God's  seeing  us  is  not 
a  thing  subject  to  our's  or  any  man's  choice,  he  will  see 
whether  we  will  or  no ;  and  if  that  were  all  that  were  re- 
solved in  the  case,  it  were  to  resolve  God's  part,  and  not 
our  own  part ;  and  this  were  idle  and  foolish  for  us  to  do , 
he  will  do  his  own  part,  and  this  in  particular;  he  will 
see,  look  on,  and  behold  whatsoever  we  do,  and  whatso- 
ever you  do.  "  All  things  are  naked  and  manifest  to  his 
eye,  with  whom  we  have  to  do,"  Heb.  iv.  12.  And,  there- 
fore, it  were  apiece  of  very  impertinent  ofliciousness  for  us, 
to  take  upon  us  to  determine  and  resolve,  that  God  should 
see  what  we  do  in  this  matter,  should  look  upon  you  and 
us,  and  see  how  the  transaction  between  us  and  your  con- 
sciences is  ordered,  that  he  shall  take  notice  of  it ;  that  can- 
not be  the  thing  meant :  as  if  any  man  should  say,  I  will 
do  such  or  such  a  thing  in  the  light  of  the  sun  ; 'nobody 
will  understand  the  meaning  of  that  to  be,  I  will  make  the 
sun  shine,  or  cause  the  sun  to  shine  while  I  do  such  a 
thing;  he  can  re.solve  nothing,  but  in  reference  to  his  own 
act,  and  in  reference  to  his  own  part.  And  so  it  is  here, 
it  is  only  in  reference  to  our  own  part,  that  we  resolve  such 
a  transaction  in  the  sight  of  God.     Therefore,  positively, 

0.  There  is  a  part  or  act  of  our  own  implied  in  this,  that 
we  will  do  such  and  such  a  thing,  and  this  in  particular  in 


768 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  IV. 


the  sight  of  God.  And  what  is  that  1  That  is,  we  will  ap- 
peal to  the  sight  of  God,  and  to  his  judgment,  about  what 
we  do  in  this  matter.  And  this  is  a  thing  eleclively  and 
voluntarily  done,  as  a  matter  of  choice,  that  we  will  ap- 
peal to  his  eye ;  it  is  true,  it  is  no  matter  of  choice  that 
God  will  see,  but  it  is  matter  of  choice  that  we  will  appeal 
to  that  eye  of  his.  And  this  is  the  great  character  of  sin- 
ijre  ones,  often  mentioned  in  Scripture;  that  is,  that  as 
they  know  God  beholds  and  sees  them  in  every  thing,  so 
they  do  study  and  labour  to  approve  themselves  to  his  eye, 
and  (as  it  were)  invocate  his  observation.  "  Search  me,  O 
God,  and  know  my  heart ;  try  me,  and  know  my  thoughts, 
and  see  if  there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting,"  Psal.  cxxxix.  23,  24.  It  was  a  dig- 
nostick  of  sincerity,  that  was  enjoined  as  a  test  upon  Abra- 
ham; "  I  am  God  all-sufficient,  walk  before  me,  and  be 
perfect  or  upright,"  (Gen.  xvii.  1.)  Walk  before  me,  walk 
so  as  apprehending  my  inspection,  and  so  as  to  approve 
thyself  to  the  observation  of  mine  eye,  through  thy  whole 
course ;  and  willi  this,  there  is  a  conjunction  mentioned  of 
his  uprightness ;  implying  that  to  be  a  dignostick  of  this  : 
"  Walk  before  me,  and  be  upright;"  walk  as  in  my  sight, 
(as  only  the  upright  man  will  do,)  and  therein  show  thy- 
self an  upright  m.an.  So  the  Psalmist,  "  I  will  walk  be- 
fore the  Lord  in  the  land  of  the  living,"  Ps.  cxvi.  9.  I  will 
studiously  approve  myself,  through  the  whole  of  my  walk- 
ing, unto  the  view  and  judgment  of  his  observing  eye. 
And  so  It  is  said  of  them  who  do  truly,  or  that  do  the 
truth,  that  they  bring  their  deeds  to  the  light,  "that  they 
rnay  be  manifest  that  they  are  wrought  in  God,"  John  iii. 
21.  They  do  willingly  expose  their  deeds  to  be  viewed  in 
the  light,  from  the  secret  consciousness  that  there  is  a 
Divine  power  and  presence  with  them  that  doth  help  them 
on  in  their  way  and  course  ;  and  this,  they  desire,  should 
be  made  manifest,  that  they  do  not  live  at  the  common 
rate  ;  that  they  do  not  walk  as  men  (as  the  expression  is, 
1  Cor.  iii.)  That  it  may  be  seen  that  their  course  is  ma- 
naged in  the  power  of  a  divine  principle,  that  their  works 
are  wrought  in  God.  Here  is  an  elective  appeal  all  along 
to  the  Divine  eye ;  which  hypocrites  and  unsound  persons 
would  decline  and  shun  even  to  the  uttermost ;  "  they  will 
not  come  to  the  light,  lest  their  deeds  should  be  reproved," 
John  iii.  20.  And  when  it  is  said,  "  there  is  no  darkness 
or  shadow  of  death,  where  the  workers  of  iniquity  can 
hide  themselves,"  it  implies,  fain  they  would  keep  in  the 
dark  from  the  eyes  of  the  looker  upon  the  ways  of  men, 
who  sees  their  goings.  They  are  for  the  night,  for  a  cor- 
ner, for  darkness,  but  they  can  find  none ;  they  vainly  seek 
it,  though  this  be  the  wish  of  their  hearts,  as  the  poet  ex- 
presseth  it,  "  Da  mihi  noUem,  da  mthi  nuiem;"  Oh  for  a 
cloud,  oh  for  a  dark  night  I  We  do  appeal  to  the  con- 
sciences of  men,  in  the  sight  of  God  ;  we  appeal  to  his  eye, 
voluntarily  and  freely  desiring  him  to  be  judge  when  we 
deal  and  treat  with  men  upon  this  account,  whether  we  do 
not  sincerely  desire  their  best  good,  and  highest  glory,  in 
this  negocialion  of  ours.  This,  therefore,  is  the  plain 
meaning  of  doing  what  we  do  in  this  case  "  in' the  sight  of 
God  ;"  that  is,  as  electively  appealing  to  the  eye  of  God,  in 
the  transaction  and  management  of  this  atfair. 

And  so  there  are  now  two  parts  manifestly  distinguish- 
able ;  that  is,  God's  part  looking  on,  and  man's  part  in  ap- 
pealing to  his  observing  eye,  and  expressing  a  desire  of 
his  complacency  in  reference  to  those  things  he  is  looking 
upon ;  but  then,  as  to  our  own  part,  or  man's  part,  wherein 
we  are  concerned,  which  lies  under  our  present  considera- 
tion, that  you  may  also  see  is  two-fold ;  that  is,  there  is 
the  preacher's  part,  and  there  is  the  hearer's  part ;  it  is  the 
former  of  these  that  is  directly  here  meant;  and  the  latter 
implicitly  and  by  consequence. 

1.  The  former  is  meant  directly,  that  is,  they  whose  bu- 
siness it  is,  as  ministers  of  the  Gospel,  to  treat  and  deal 
with  the  souls  of  men  ;  their  part  is  directly  there  ex- 
pressed, to  appeal  to  the  eye  of  God,  concerning  their 
own  integrity  and  the  uprightness  of  their  aims,  in  all 
the  applications  they  may  make  from  him,  and  upon  his 
account  to  .souls.     BiiV  then, 

2.  The  hearer's  part  is  implied ;  not  as  that  in  reference 
whereto  we  can  undertake,  but  as  that  in  reference  whereto 
we  do  and  must  endeavour  ;  that  is,  that  they  also  may  be 
brought  to  appeal  to  the  eye  of  God,  in  this  transaction  that 


is  between  us  and  their  consciences.  This  is  that  we  must 
endeavour.     As, 

1.  We  must  endeavour  to  make  them  sensible  of  the 
Divine  presence,  in  which  we  are  at  .such  times  as  these. 
That  is  incumbent  upon  us  on  our  part,  that  we  engage 
you  as  much  as  in  us  is,  to  do  your  pari ;  that  is,  to  appeal 
jointly  with  us  to  the  eye  of  God,  about  that  for  which  we 
appeal  to  you  and  your  consciences:  our  business  must  be 
to  make  you  apprehensive  and  sensible,  that  we  are  in  the 
presence  of  God  ;  that  there  is  a  Divine  eye  inspecting  us, 
looking  upon  us ;  we  must  put  you  in  mind  of  this,  that 
we  speak  and  you  hear  in  the  presence  of  God,  and  under 
the  observation  of  his  eye,  his  piercing  eye  is  upon  us,  he 
sees  with  what  mind  and  design  the  speaker  preacheth ; 
he  observes  with  what  temper  and  disposition  of  mind 
every  hearer  heareth.  This  we  are  to  our  utmost  to  make 
you  apprehensive  of.    And, 

2.  Supposing  deviations  and  wanderings,  (to  which  we 
are  always  too  prone,)  we  must  summon  you  into  the 
Divine  presence,  so  as  to  let  the  matter  we  deal  with  you 
about,  be  transacted  as  in  that  presence;  we  must  deal 
with  you  as  upon  such  a  supposition  as  this.  It  is  an  easy 
thing  for  you  to  put  off  a  man  that  speaks  to  you  ; — you 
think  you  may  boldly  and  safely  slight  the  words  of  a  poor 
mortal  man  ;  but  we  must  have  you  into  the  presence  of 
God,  and  all  this  affair  must  be  transacted  as  under  the 
eye.  If  you  do  disregard  what  a  poor  mortal  man  saith  to 
you,  come,  let  you  and  I  go  before  the  Lord  now,  here  he 
is  upon  the  throne  ;  pray  let  him  have  the  hearing  of  the 
controversy  between  you  and  us ;  give  him  the  hearing  of 
it,  let  him  see  the  state  of  the  case,  submit  the  matter  be- 
tween us  10  his  judgment,  whether  you  ought  not  to  receive 
such  and  such  truths,  whether  you  ought  not  to  comply 
and  yield  to  the  authority  of  such  and  such  precepts,  and 
whether  you  ought  not  to  dread  and  shun  to  the  uttermost 
such  and  such  sins.  Pray  let  the  great  God  have  the  hear- 
ing of  the  business;  we  summon  you  inlo  his  presence, 
and  would  not  have  you  regard  us  in  what  we  say,  but 
him.  And  if  we  should  go  to  particular  instances;  it  may 
be,  there  are  such  and  such  sins  ihat  divers  of  you  have 
been  from  lime  to  time  admonished  of,  and  it  hath  been  all 
in  vain;  you  would  never  give  us  the  hearing;  we  have 
spoke  (as  it  were)  to  the  wind.  Suppose  a  licentious 
young  man  have  given  up  himself  to  walk  in  the  way  of 
his  own  heart  ;  and  we  have  reasoned  the  matter  with 
such,  and  debated  it  with  them,  whether  it  were  not  safer 
for  them  to  be  under  the  Divine  government,  to  walk  ac- 
cording to  Divine  prescriptions,  than  follow  the  hurry  and 
impetus  of  sensual  inclinations;  telling  them  this  will  be 
your  death,  this  will  be  your  ruin,  this  you  will  rue  for 
another  day ;  but  they  will  not  hear  us.  Then  we  only 
say,  in  this  case,  "  Come,  and  let  you  and  I  go  before  the 
Lord ;"  and  let  the  matter  be  reasoned  out  in  his  sight,  or 
in  his  hearing,  and  let  him  judge  between  you  and  us, 
whether  you  ought  not  to  hearken,  whether  it  will  be  fit 
for  you,  a  creature,  to  oppose  the  will  of  your  Creator;  one 
that  was  raised  out  of  ihe  dust  but  the  other  day,  to  oppo.se 
your  appetite  and  inclination  to  his  authority,  to  his  wis- 
dom, to  his  good,  and  righteous,  and  holy  wilH  Do  but 
try,  and  see  what  courage  and  confidence  3'ou  can  have 
thus  to  give  the  cause  to  your  own  will,  fancy,  and  humour, 
against  his  will,  wisdom,  and  authority ;  now  you  are 
brought  before  his  !hrone,  and  now  the  matter  comes  to  be 
transacted  immediately  as  under  his  eye,  between  you  and 
a  poor  messenger  of  his,  that  he  employs  in  his  work  ;  and 
so,  though  we  can  only  directly  do  our  own  part  in  this 
bu.siness,  as  appealing  to  conscience  under  God's  eye ;  we 
must  likewise  put  you  upon  j-our  part,  that  is,  must  sum- 
mon you,  and  draw  you  in  with  us,  into  such  an  appeal  to 
God,  when  we  are  dealing  with  your  consciences  in  their 
souls'  concerns. 

Now,  by  this  time,  I  hope  you  see  what  this  transaction 
with  the  consciences  of  men,  as  in  the  sight  of  God,  doth 
mean.     And  if, 

2ndly,  You  would  know  why  it  must  be  thus,  why  this 
transaction  should  be  with  the  consciences  ofmen  in  Ihe  sight 
of  God,  manifold  reasons  presently  offer  them.selves.     As, 

1.  It  IS  his  work  that  we  are  employed  in,  his  business 
that  we  go  about,  when  we  speak  to  men  to  turn  and  live, 
when  we  would  have  them  repent  and  believe  the  Gospel; 


Sebm,  IV. 


TO  EVERY  MAN'S  CONSCIENCE, 


769 


when  we  would  have  you  come  back  to  God,  and  pay  your 
homage  unto  him,  it  is  his  work  that  we  are  doing  all  this 
time.  And  why  should  we  not,  as  much  as  it  is  possible, 
aim  and  endeavour,  that  we  may  see  how  his  work  is 
done  1  That  is,  that  we  bring  you  under  his  eye  as  much 
as  in  us  is. 

•2.  We  go  about  this  work  of  his  continually  in  his 
name.  It  is  his  work,  and  done  in  his  name  ;  by  his  au- 
thority we  continue  in  it,  being  sent  of  him.  Why  should 
not  what  is  done  in  his  name,  be  done  under  his  eye,  even 
of  our  own  design  and  choice,  as  much  as  is  possible,  on 
the  one  hand  and  the  other"!  For  whatsoever  we  are  to 
do,  we  are  to  do  in  the  Lord's  name  ;  we  that  speak,  are 
to  speak  in  the  Lord's  name  ;  you  that  hear,  are  to  hear 
in  the  Lord's  name,  or  hear  what  is  spoken  in  his  name. 
And  why  should  it  not  be  a  matter  of  choice  with  us, 
that  all  be  transacted  as  under  his  eye  and  in  his  sight  1 
And, 

3.  He  hath  equal  power  over  us,  and  over  you ;  his 
power  obtains  alike  over  all ;  and  where  we  are  sure  his 
power  is  alike  over  all,  why  should  we  not  all  endeavour 
alike  to  walk  under  his  eye,  and  labour  to  approve  our- 
selves to  his  eye,  under  which  all  are  '<     And, 

4.  He  perfectly  knows  all  matters  of  fact  that  do  belong 
to  this  transaction  ;  and,  therefore,  since  we  are  sure  he 
doth,  it  is  better  that  we  consider  it,  and  accordingly, 
study  to  approve  ourselves  to  his  inspection ;  he  doth 
know  all  the  matter  of  fact ;  he  knows  my  thoughts,  and 
all  your  thoughts,  throughout  this  whole  transaction,  on 
such  a  day,  and  at  such  a  time  as  this.    And, 

5.  He  is  the  only  competent  judge  of  the  matter  of 
right ;  whether  you  or  I  do  right  or  wrong,  in  reference 
to  what  is  spoken  and  heard.    And  lastly, 

6.  To  be  sure,  he  will  be  the  final  judge  ;  it  is  good  for 
us  to  consent  and  agree  to  it,  that  he  shall  be  the  present 
judge,  and  that  then  this  transaction  be  carried  on  de- 
signedly under  his  eye;  he  will  be  the  judge  at  last,  when 
the  secret  of  all  hearts  shall  be  laid  open,  and  there  is  no 
declining  his  judgment  ;  certainly,  therefore,  it  is  the 
wisest  and  best  course,  as  much  as  possible,  by  con.sent  and 
willingly  to  bring  things  under  his  eye,  and  notice  now  ; 
and  endeavour  to  approve  all  this  transaction  to  the  in- 
spection, the  present  inspection  of  that  eye,  the  final  judg- 
ment whereof  we  cannot  avert. 

And  so  way  is  made  for  somewhat  of  use,  in  reference 
to  this  two-fold  observation,  that  we  have  thus  far  insisted 
on  :  many  things  might  be  said,  but  for  present  take  this. 

We  may  see  by  all  this  what  the  case  is  like,  of  them 
that  live  long  disobedient  to  the  voice  of  the  Gospel,  under 
which  they  live.  See  a  little  and  judge  of  the  state  of  their 
case  and  affairs.  They  that  live  statedly  under  the  Gospel, 
must  be  supposed  to  have  many  applications  made  to  their 
consciences,  for  that  is  the  very  business  of  the  Gospel, 
immediately  to  apply  itself  to  the  very  consciences  of 
men  ;  for  you  that  have  lived  long  under  the  Gospel, 
(whether  successfully  or  unsuccessfully,)  there  have  been 
many  applications  made  to  your  consciences,  by  those  that 
have  been  employed  in  this  work  about  matters  of  the 
highest  importance  and  concern ;  you  had  best  consider 
with  what  success  and  with  what  effect ;  but  if  it  hath 
been  with  little,  that  is,  if  hitherto  you  have  disobeyed  the 
voice  of  that  Gospel,  under  which  you  have  so  long  lived, 
it  cannot  but  have  been  with  very  great  regret,  many  turns 
and  reclamations  of  your  consciences  :  if  conscience  were 
not  a  capable  principle  of  judgment,  when  it  is  applied 
unto,  when  appeals  are  made  to  it,— it  would  be  the 
vainest  thing  in  all  the  world  to  talk  of  commending  our- 
selves to  the  consciences  of  men,  in  the  sight  of  God,  as 
the  apostle  here  .speaks.  Why  to  their  consciences  I  It 
were  as  good  do  it  to  any  thing  else  as  conscience, — if 
conscience  be  not  a  principle  susceptible  of  conviction, 
when  it  is  applied  unto.  Therefore  now  let  it  be  con- 
sidered, that  conscience  is  a  judge  wherever  it  hath  place 
and  is  applied  unto  ;  it  doth  (as  it  were)  keep  its  power  ; 
and,  indeed,  it  is  capable  of  sustaining  several  parts  : 
where  there  is  a  judicature,  there  is  a  registry  too  ;  and  it 
IS  as  well  capable  of  recording  things  as  of  judging  them. 
It  may  be,  many  have  made  it  their  business  to  slur  and 


blot  the  records  that  are  kept  in  the  court  of  conscience. 
But  that  is  a  vain  thing,  this  shall  all  come  into  view 
again.  Every  time  that  thou  hast  come,  with  a  vain 
heart,  into  the  presence  of  God ;  every  time  thou  hast 
offered  here  the  sacrifice  of  a  fool ;  every  time  thou  hast 
come  like  such  an  one,  with  thine  eyes  in  the  ends  of  the 
earth,  when  they  should  have  been  intent  upon  the  Divine 
Majesty,  to  pay  thy  homage  to  him  ;  every  time  thou  hast 
opposed  resolution  against  conviction  of  conscience,  thou 
wert  convinced  in  thy  conscience,  certainly  there  must  be 
a  change,  and  a  reformation  ;  things  must  not  be  with  me 
as  they  have  been  ;  it  is  not  a  right  way  I  have  been,  but 
thou  hast  resolved,  I  will  not  reform, — I  will  live  as  I 
have  lived,  do  as  I  have  done :  every  time  that  Christ  hath 
been  offered  to  thee,  and  thou  hast  refused  him,  and  he 
hath  had  cause  to  complain,  as  in  the  prophet,  "  My  peo- 
ple would  not  hearken  to  my  voice ;  Israel  would  have 
none  of  me,"  (Psalm  Ixxxi.  11.)  they  that  call  themselves 
mine,  profess  themselves  Christians,  call  themselves  by 
my  name,would  have  none  of  me  ;  every  time  thou  hast 
been  urged.  If  thou  wilt  have  life,  thou  must  have  the 
Son  ;  "  he  that  hath  the  Son,  hath  life  ;  and  he  that  hath 
not  the  Son,  hath  not  life,"  John  v.  12.  Come,  (saith 
God,)  wilt  thou  have  my  Son  t  Thou  hast  not  said.  Yea  ; 
thy  heart  hath  not  consented ;  and  that  is  all  one  as  if 
thou  hast  said.  No;  when  the  thing  hath  not  been  done 
so  often,  hast  thou  been  recorded  a  refuser  of  the  Son  of 
God  1  thy  conscience  hath  been  convinced  over  and  over, 
I  ought  to  receive  the  Son  of  God ;  this  command  being 
brought  tn  me  from  heaven,  to  believe  in  his  name  ;  that 
is,  to  resign  myself  to  him,  and  submit  mj'self  to  him; 
but  I  never  did,  I  never  have  ;  this  is  a  most  fearful  case, 
that  there  ever  should  be  such  records  in  a  man's  con- 
science against  him  ;  to  which  there  have  been  continual 
additions,  from  Lord's  day  to  Lord's  day,  through  a  long 
tract  of  time,  and  yet  my  course  hath  been  the  same.  Not- 
withstanding all  the  reclamations  of  conscience,  there 
hath  been  no  reformation  in  my  heart,  none  in  my  life  ;  I 
am  just  the  same  as  I  was  seven  or  ten  years  ago;  so  many 
convictions  of  conscience  yet  to  be  answered,  for  they 
never  have  been  yet.  Oh,  think  of  the  state  of  their  affairs 
that  have  lived  long  imder  the  Gospel,  disobedient  to  it. 
Conscience  hath  been  still  applied  to,  and  appealed  to  in 
the  sight  of  God,  under  his  eye  and  notice  ;  and  yet  there 
hath  been  no  consent,  no  compliance  given  ;  "  Happy  is 
he  that  condemneth  not  himself  in  that  thing  which  he 
alloweth,"  Rom.  xiv.  22.  That  carries  a  dreadful  inti- 
mation. Cursed  is  he  that  condemneth  himself  in  that 
thing  which  he  alloweth ;  that,  he  allmceth.  It  was  a  good 
thing  to  have  accepted  the  Son  of  God,  to  have  turned  to 
God,  and  come  to  an  agreement  with  him  in  and  by  his 
Son,  and  to  have  broken  off  every  evil  way,  and  to  have 
betaken  myself  to  a  strict  and  regular  cour.se  of  walking 
with  God,  a  very  good  thing  !  what  a  cursed  thing,  a  dis- 
mal thing,  is  it  then  to  condemn  oneself  in  the  thing 
which  he  alloweth  ■?  I  allow  all  this  to  be  good,  and  so  am 
self-condemned  for  not  doing  it.  "  If  our  hearts  condemn 
us,  God  is  greater  than  our  hearts,"  I  John  iii.  29.  When 
a  man  is  condemned  in  his  own  heart ;  when  he  hath  a 
judgment  in  his  conscience  abour  any  matter,  indefinitely 
considered,  and  his  practice  runs  counter,  so  as  to  bring 
himself  unawares  under  the  judgment  of  it.  "  Thou  art 
inexcusable,  O  man,  who.soever  thou  art  that  judgest,  for 
wherein  thou  judgest  another,  thou  condemneth  thyself," 
Rom.  ii.  1.  Which  is  spoken  in  reference  to  what  was 
said  in  the  foregoing  words,  '•  Who,  knowing  the  judg- 
ment of  God,  that  they  who  commit  such  things  are 
worthy  of  death,  not  only  do  the  same,  hut  take  pleasure 
in  those  that  do  them,"  Rom.  i.  last  verse.  They  know 
that  judgment ;  it  stands  as  a  judgment,  and  a  righteous 
one,  in  their  view  ;  Ihey  themselves  have  judged  this 
judgment  to  be  right.  Thou  art  then  inexcusable,  O  man, 
that  judgest  in  what  thou  judgest ;  thou  hast  judged  such 
and  such  a  way  to  be  evil,  and  such  and  such  a  determi- 
nation in  reference  thereunto  to  be  righteous,  and  yet  by 
doing  that  thing,  thou  dost  run  thyself  under  such  a  judg- 
ment and  doom.  Oh  !  what  an  inexcusable  creature  art 
thou! 


T» 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  V. 


SERMON  v.* 


2  Cor.  iv.  2. 

Commentiing  ourselves  to  every  mmi's  conscience. 

Our  business  must  be  at  this  time  (as  you  foreknow) 
the  application  of  two  of  those  observations  together  which 
have  been  gathered  from  these  words  ;  (two  doctrines  ap- 
plied together ;)  to  wit,  the  second,  That  the  great  busi- 
ness of  the  ministry  lies  in  an  immediate  transaction  with 
men's  consciences;  and  the  third,  That  this  transaction 
with  the  consciences  of  men  is  to  be  managed  in  the  sight 
of  God.  These  two  have  been  opened,  and  are  now  to 
be  applied  together  ;  and  there  are  many  things  which  it 
is  very  obvious  to  infer  from  the  one  or  the  other  of  them. 
As, 

1.  That  therefore,  in  carrying  on  the  ministerial  work, 
such  things  are  mostly  to  be  insisted  on,  as  are  most  ac- 
commodate to  conscience,  and  are  apt  to  take  hold  of  it ; 
and  about  which  we  may,  with  the  greatest  confidence  and 
clearness,  appeal  to  the  consciences  of  men  :  when  once  it 
is  understood  what  principle  in  men  we  are  to  apply  our- 
selves to  in  the  ministerial  work,  it  is  then  very  obvious 
to  collect  what  sort  of  things  we  are  principally  to  insist 
upon  in  the  managing  of  it.  And  you  see  what  that  prin- 
ciple is  i  it  is  not  that  we  are  wont  to  call  wit,  or  fancy,  or 
honour,  or  even  the  speculative  understanding,  or  a  dispo- 
sition to  religious  disputes,  about  little,  and  doubtful,  and 
less  necessary  matters  j  much  less  is  it  carnal  appetite  and 
inclination,  that  is  to  be  concerned,  so  as  to  be  pleased,  or 
(at  least)  not  to  be  displeased,  not  to  be  crossed,  not  to  be 
vexed,  not  contended  against  ;  and,  therefore,  the  things 
vie  have  to  say  to  men,  m  carrying  on  of  our  ministerial 
work,  they  must  be  quite  of  another  nature  from  what 
would  accommodate  such  principles  as  these  in  them. 
And  you  may  easily  apprehend  how  instructive  this  infer- 
ence may  be  to  all  of  you  ;  and  I  hope  you  do  apprehend 
it,  though  in  the  direct  a.spect  of  it  it  doth  only  respect 
Gospel  ministers.  And  you  might  very  well  think  it 
strange,  and  very  little  worth  the  while,  that  so  many 
hundreds  of  persons  should  come  together,  only  to  hear 
ministers  preach  to  one  another  ;  but  yet,  when  you  do 
understand  what  is  fit  for  us  to  preach,  you  will  also  un- 
derstand what  is  fit  for  you  to  hear,  and  what  is  necessary 
for  you  to  receive,  and  to  expect,  and  covet  to  hear  most 
of  all,  and  before  other  things  ;  and  so  you  cannot  but  see 
of  how  universal  concernment  what  I  now  infer  must  be 
to  us  all ;  that  is,  that  you  are  not  to  expect  from  us,  (if  we 
will  faithfully  pursue  that  which  is  our  proper  work,  of 
applying  ourselves  directly  and  closely  to  the  consciences 
of  men)  you  are  not  to  expect  (I  say)  fine  and  quaint  sen- 
tences, elegant  and  well-formed  orations ;  you  are  not  to 
expect  curious  airy  notions  and  speculations  ;  and  much 
less  are  you  to  expect  that  we  should  only  prophesy  to 
you  smooth  and  pleasant  things,  that  we  may  be  sure  will 
not  oflfend,  that  will  not  bear  hard  upon  any  man's  incli- 
nations, how  ill  or  irregular  .soever  they  may  be  ;  you  can- 
not think  any  thing  of  this  to  be  our  business,  when  we 
have  conscience  to  deal  with  in  this  matter,  and  are  to  ap- 
ply ourselves  immediately  and  directly  thither,  and  in  the 
sight  of  God,  and  under  his  eye  :  nor  are  you  to  expect 
that  we  should  entertain  you  much  with  perplexed  dis- 
putes about  little  and  disputable  matters  ;  and  which,  com- 
monly, by  how  much  the  more  disputable  they  are,  are  so 
much  the  less  necessarj',  God  having  .so  mercifully  pro- 
vided, that  those  things  that  should  be  most  necessary, 
should  be  always  plain,  and  so  should  need  the  least  dis- 
pute. I  know  some  have  wondered,  that  when  divers  have 
very  much  concerned  themselves  in  this  juncture  of  lime, 
both  from  the  pulpit,  and  by  the  press,  to  propagate  dis- 
putes about  lesser  differences,  in  matters  of  religion,  there 
should  be  so  great  a  silence  about  these  things  among  us; 
and  we  must  really  and  freely  declare  to  you,  we  have  no 
leisure  to  mind  those  lesser  things,  we  are  taken  up  about 
greater,  and  we  think  we  are  bound  to  be  taken  up  about 
unspep.kably  greater  things.  I  do  consider  again  and  again, 

•  Preached  February  ISlti,  1690. 


that  saying  of  the  apostle,  "  Study  to  be  quiet,  and  do  your 
own  business,"  1  Thess.  iv.  11.  And  for  my  part,  I  think 
this  to  be  our  business, — to  deal  with  the  consciences  of 
men  in  the  plainest  and  most  important  things,  such  as 
are  most  apt  to  fasten  upon  and  take  hold  of  conscience ; 
for  as  to  those  lesser  things,  there  is  much  that  is  very  dis- 
putable about  them  ;  some  indeed  do  think  those  things 
to  be  indifferent,  which  others  think  to  be  unlawful  in  the 
worship  of  God  ;  yet  this  is  plain  then,  by  consent  on  both 
sides,  that  they  may  be  safely  enough  let  alone,  as  to  what 
they  carry  in  themselves;  and,  therefore,  we  content  our- 
selves to  let  them  alone.  This  is  plain,  they  may  be  well 
let  alone  :  and  when  the  apostle  doth  here  speak  of  this 
thing,  "  by  manifestation  of  the  truth,  commending  our- 
selves to  every  man's  conscience  in  the  sight  of  God,"  yon 
see  what,  and  about  what  things  it  was,  by  what  follows : 
— "  If  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost ;" 
why  then,  by  the  manifestation  of  such  truth  as  is  neces- 
sary to  prevent  men  being  lost ;  that  is,  as  is  necessar)'  in 
itself  to  their  saI"ation,  that  they  may  not  be  lost ;  it  was 
by  such  things,  by  which  they  sought  to  commend  them- 
selves to  the  conscience  of  every  man  in  the  sight  of  God, 
I  know,  indeed,  there  is  a  necessity  commonly  alleged  by 
some  for  these  lesser  things  ;  that  is,  that  though  Ihey  are 
not  necessary  in  themselves,  they  may  become  necessary 
as  being  enjoined.  It  is  very  true,  indeed,  if  that  were 
agreed  on  both  sides,  that  they  were  indifferent, — we  could 
readily  say  so  with  them  ;  but  they  themselves  very  well 
know  that  that  is  not  the  state  of  the  case  between  them 
and  us  ;  while  on  the  one  side  such  things  are  indifferent, 
on  the  other  side,  it  is  said,  in  the  worship  of  God  it  is 
unlawful.  And  though  it  be  true,  indeed,  that  we  are 
bound  to  obey  every  injunction  of  man,  for  the  Lord'.s 
sake  ;  yet  we  are  bound  to  obey  none  of  them  against  him  ; 
therefore,  that  is  plain,  about  things  in  dispute,  the  safest 
way.  is  to  be  unconcerned,  in  matters  of  which,  there  is 
some  doubt.  And  every  good  man  must  concur  wiih  us 
in  this  principle,  though  the  particular  application  of  it  lo 
this  or  that  case,  the  peculiarity  and  difierence  of  their 
own  judgment,  obligeth  them  to  disagree ;  but  we  shall 
certainly  agree  with  all  good  and  serious  men,  that  differ 
from  us  about  these  lesser  matters,  in  insisting  principally 
and  chiefly  upon  such  matters  as  are  necessary  to  save 
souls  from  being  lost ;  for  it  is  plain,  that  good  and  serious 
men  do  so  too,  and  let  those  matters  alone  for  the  most 
part,  and  have  as  little  mind  to  concern  themselves  about 
them,  as  we  have  ;  and  no  doubt,  but  that  when  we  shall 
more  generally  agree  to  pursue  such  things  most,  as  tend 
to  promote  and  propagate  the  power  of  godliness,  and 
keep  it  alive,  and  prevent  (as  much  as  in  us  is)  all  from 
acquiescing  and  taking  up  their  rest,  in  any  form  whatso- 
ever, without  it ;  when  we  shall  all  agree  to  make  it  our 
common  business,  lo  press  the  things  that  do  belong  to 
living,  real,  substantial  godliness ;  and  mutually  to  seek 
one  another's  common  welfare,  as  we  would  do  our  own  ; 
when  we  agree  to  press  and  insist  on  these  two  great 
capital  things,  upon  which  hang  all  the  law  and  the  pro- 
phets ;  that  is,  loving  the  Lord  our  God  with  all  our 
hearls,  and  with  all  our  souls,  and  with  all  our  might,  and 
with  all  our  mind,  and  loving  our  neighoour  as  ourselves; 
I  doubt  not  but  as  to  all  these  lesser  differences,  or  differ- 
ences about  lesser  matters,  either  we  shall  come  lo  an 
agreement  about  them  too,  in  time  ;  or  our  disagreement 
will  be,  upon  the  matter,  equal  to  an  agreement; — that  is, 
we  shall  disagree  without  displeasure,  without  being  angry 
at  one  another  for  our  disagreement ;  or,  because  that  such 
and  such  will  not  make  our  consciences  the  measure  and 
standard  of  their's, — a  poor  matter  of  quarrel,  and  certainly 
a  most  unrighteous  one,  that  I  should  be  offended  at  any 
man,  because  he  will  not  make  my  conscience  the  measure 
of  his;  and  it  is  upon  the  matter,  all  one  in  this  our  pre- 
sent state,  whether  there  be  a  full  and  throughout  agree- 
ment in  every  little  thing,  in  judgment  or  practice  ;  or, 
whether  we  can,  very  contentedly,  bear  with  one  another's 
differences.  If  we  can  do  so,  if  we  can  disagree  with  one 
another  modestly,  and  without  expecting  that  another 
should  resign  and  surrender  the  judgment  of  his  conscience 
to  the  government  of  mine :  if  we  can  disagree  with 
an  humblesense  of  our  common, yet  remaining,  ignorance, 


Sekm.  V. 


TO  EVERY  MAN'S  CONSCIENCE. 


T7I 


and  how  little  do  all  of  us  know,  and  how  much  yet  needs 
to  be  added  to  our  knowledge,  even  about  the  most  im- 
portant thing's ;  truly  disagreement  upon  such  terms,  so 
placid,  so  charitable,  so  calm,  so  unapt  to  offend,  and  which 
doth  so  little  offend,  will  be  a  good  step, — the  next  step  to 
a  perfect  throughout  agreement.  It  may  be,  that  will 
never  be  in  this  world,  or  while  our  earthly  state  continues. 
But  if  our  disagreement  be  thus  managed,  it  will  be  less 
material ;  whether  it  be  or  no  unto  our  peace,  it  can  never 
be  necessary  unto  them  that  are  of  a  peaceable  temper  and 
disposition  of  themselves  aforehand ;  but  they  who  are 
not  so,  that  have  an  unpeaceable  temper  and  disposition  in 
them,  will  always  find  one  matter  of  quarrel  and  another ; 
and  if  such  things  were  once  composed  and  taken  up, 
would  be  sure  to  find  out  others ;  but  this  we  may  always 
reckon  upon,  that  such  as  will  be  faithful  in  the  ministerial 
work,  we  must  expect  to  hear  from  them  such  things  (as 
you  have  heard)  that  may  carry  in  them  a  recommendable- 
ness  to  the  consciences  of  men :  in  which,  when  conscience 
is  urged  with  matter  of  duty  upon  them,  it  will  apprehend 
a  bonum :  my  conscience  tells  me  I  shall  be  the  better  for 
it  if  I  take  this  course,  if  I  walk  in  such  a  way  a-s  the 
great  things  which  concern  the  substance  of  religion  direct 
unto,  whereas  those  lesser  matters,  when  you  come  to  seek 
in  them  for  a  botiwn,  search  into  them  for  what  they  have 
of  real  good  in  them;  you  think  to  grasp  at  them  for 
somewhat,  and  you  grasp  at  nothing ;  you  go  to  embrace 
them,  and  you  embrace  only  a  shadow,  and  hug  an  empty 
cloud  and  no  more.  They  are  things,  which  conscience 
cannot  feel  to  have  any  real  and  substantial  goodness  in 
them ; — that  then  is  the  first  thing  hence  inferred.  Are 
we,  in  our  ministerial  work,  to  apply  and  commend  our- 
selves to  the  consciences  of  men,  and  even  in  the  sight  of 
Grodi  We  then  must  deal  with  them  about  such  things, 
that  are  most  apt  and  accommodate  to  this  purpose,  to 
take  hold  of  men's  consciences. 

2.  If  the  work  of  the  ministry  do  lie  so  much  about  men's 
consciences,  we  must  reckon  that  the  work  of  the  Holy 
Ghost  (who  is  to  animate  this  ministry,  and  make  it  pros- 
perous) must  lie  first  and  most  immediately  about  the 
consciences  of  men  too;  not  that  it  takes  up  there,  but 
it  is  through  conscience  that  it  must  touch  men's  hearts. 
"We  commend  ourselves  to  every  man's  conscience  in  the 
sight  of  God;  but  if  our  Gospel  be  hid,  it  is  hid  to  them 
that  are  lost,  in  whom  the  God  of  this  world  hath  blinded 
the  minds  of  them  that  believe  not.  But  God  who  com- 
manded the  light  to  shine  out  of  darkness,  hath  shined 
into  our  hearts,  to  give  us  the  light  of  the  knowledge  of 
theglory  of  God,  in  the  face  of  Jesus  Christ."  If  you  view 
the  series  of  the  discourse,  you  will  find  that  that  speaks 
(as  well  as  the  matter  speaks)  itself  that  God's  way  is  to 
shine  into  hearts  through  convinced  consciences  :  and  this 
ministration,  in  all  the  forgoing  chapter  that  the  apostle 
refers  to,  is  called  the  manifestation  of  the  spirit,  and  by 
it  we  are  "changed  into  the  same  image  from  glory  to 
glory,  beholding,  as  in  a  glass,  the  glory  of  the  Lord ;  to 
wit,  as  by  the  Spirit  of  the  Lord."  "  Therefore,"  (saith  the 
apostle,  in  the  following  words,)  "having  received  this 
ministry,  we  faint  not ;"  a  ministry,  managed  bv  the  Holy 
Ghost.  Now,  if  the  immediate  first  subject  of  this  mi- 
nistry hath  to  do  with  the  consciences  of  men,  then  the 
consciences  of  men  mast  be  that  which  the  Holy  Ghost 
must  have  to  do  with  too ;  for  the  supreme  Agent,  and 
the  subordinate,  are  both  to  operate  upon  the  same  sub- 
ject,— as  you  now  that  are  writing,  your  hand  and  pen 
write  upon  the  same  paper,  and  not  your  hand  upon  one, 
and  your  pen  upon  anothe'-.  It  is  conscience  that  is  the 
seat  of  conviction,  and  thither  the  Holy  Ghost,  by  the 
Gospel  ministry,  doth  apply  itself  for  this  purpose;  "  When 
he  is  come,  he  shall  convince  the  world  of  sin,  and  of 
righteousness,  and  of  judgment,"  John  xvi.  8.  'The  Com- 
forter, (so  we  read  it,)  when  he  is  come,  shall  do  so  and  so ; 
but  sure  we  do  much  misread  it  when  we  read  it  so. 
Paradclns  is  the  word,  the  paracZete;  the  proper  signifi- 
cation is  the  advocate  or  pleader,  a  pleader  as  at  law. 
The  disciples  were  here  overwhelmed  wiih  sorrow,  to  think 
what  would  become  of  them  when  their  Lord  was  gone, 
of  which  he  had  been  immediately  foretelling  them ;  "  Be- 
cause I  have  told  you  that  I  must  be  gone  from  you,  sor- 
row hath  filled  your  heart;"  that  is,  they  did  recount  with 


themselves,  since  he  had  told  them,  in  the  close  of  the 
foregoing  chapter,  that  they  should  be  witnesses  for  him, 
because  they  had  been  with  him  from  the  beginning ;  then, 
think  they,  the  whole  weight  and  stress  of  the  Christian 
cause  in  this  world  lies  upon  our  shoulders,  and  we  shall 
surely  sink  under  it ;  Who  are  we  that  we  should  think 
to  set  up  a  new  religion  in  the  world, — a  religion,  against 
which  all  sorts,  both  Jews  and  Gentiles,  have  so  rooted  and 
natural  a  prejudice  1  What,  are  we  for  this  ']  Why  saith 
our  Lord  Christ,  never  troul)le  yourselves,  when  I  go,  the 
advocate  shall  come, — that  pleader,  that  mighty  pleader; 
and  he  shall  make  strange  work  in  the  world  when  once  he 
comes ;  he  shall  take  up  my  cause  ;  whereas  I  have  been 
traduced  and  charged  as  a  seducer,  and  a  deceiver,  he  shall 
convince  the  world  of  sin,  because  they  believe  not  in  me, 
and  of  my  righteousness  and  the  equity  of  my  righteous 
cause ;  and,  thereupon,  of  the  very  completing  and  per- 
fection of  that  righteousness,  which  is  to  be  had  by  me, 
which  depends  thereupon;  and  of  judgment,  when  I  shall 
be  known  to  be  enthroned,  and  to  have  all  government, 
and  principality,  and  power,  put  under  me,  or  into  my 
hands, — and  so  the  Christian  cause  shall  live,  and  spread, 
and  triumph,  when  I  am  gone,  and  so  much  the  more  for 
my  being  so,  for  if  I  be  not  gone,  that  great  pleader  will 
not  come,  and  when  he  comes,  this  shall  be  his  great 
business,  conriction, — he  shall  fasten  such  conviction 
upon  the  consciences  of  men,  they  shall  not  be  able  to 
withstand  andbafile.  Oh,  when  that  mighty  Spirit  comes 
among  us,  then  will  no  man  be  able  to  persist  in  a  carnal 
course  and  habit  of  heart  and  life ;  but  this  Spirit  will 
make  them  weary  of  it,  they  will  never  be  able  to  endure 
the  weight  and  pressure  of  his  convictions,  when  through 
the  Gospel  ministry  he  comes  to  fasten  and  take  hold  of 
consciences,  and  to  implead  them  upon  such  an  account. 
What  1  Is  this  chri.stianity  1  Is  this  like  a  living  union 
with  the  Son  of  God,  the  Lord  from  heaven  T,  To  live 
continually  like  worms  of  this  earth,  grovelling  in  the  dust, 
always  minding  and  savouring  no  higher  and  no  greater 
thing  ■?    But,  again, 

3.  Is  the  ministerial  work  to  be  managed  in  the  very 
sight  of  God,  with  the  consciences  of  men  ?  Then  (this 
having  a  very  ill  look  upon  the  kingdom  and  interest  of 
the  wicked  one)  it  is  obvious  further  to  infer,  that  the 
devil's  work  must  lie  very  much  too  about  the  consciences 
of  men  ;  that  is,  to  blind  conscience,  to  cheat  conscience, 
to  deceive  conscience,  to  disguise  and  misrepresent  things 
to  the  consciences  of  men ;  so  you  see  it  allows,  if  our 
Gcospel  be  hid, — if  it  doth  not  reach  home  with  conviclive 
and  energetical  light  to  the  very  consciences  of  men,  it 
is  because  "the  god  of  this  world  hath  blinded  their 
minds  :"  it  doth  reach  home  with  such  light,  except  to 
them  that  are  lo.st,  in  whom  the  god  of  this  world  hath 
blinded  their  minds.  If  men  cannot  see  what  is  their 
way  and  duty  in  very  plain  and  evident  things;  as  that  a 
man,  who  was  a  sinner  even  by  nature,  and  under  wrath, 
can  never  be  acceptable  to  God,  but  for  the  sake  of  a 
Redeemer;  and  never  for  his  .sake,  if  he  have  not  living 
union  with  him,  if  he  be  not  in  him,  and  so  in  him  as  to 
be  a  new  creature, — old  things  being  done  away,  and  all 
things  being  become  new.  If  men  cannot  see  truth  in  so 
plain  matters  as  these,  that  speak  themselves  to  every 
man's  conscience,  it  is,  because  the  God  of  this  world 
hath  blinded  their  eyes.  If  the  work  of  the  Gospel,  and 
of  the  Spirit  that  breathes  in  it,  be  wiih  the  consciences  of 
men,  the  devil's  work  must  lie  there  too;  if  it  be  possible 
to  blind  conscience  and  disguise  things  to  con.science  ; 
that  is,  to  corrupt  man's  judgments  of  things,  and  to  make 
them  to  apprehend  things  otherwise  than  they  are.  And 
so  it  was  that  he  did  apply  himself  to  our  first  parents, 
only  by  putting  false  glosses  upon  those  plain  preceptive 
and  monitory  words  that  should  have  obliged  and  awed 
conscience.  Oh,  never  think  God  meaneth  such  severity 
to  you,  ye  shall  not  die  if  you  eat  of  this  fruit ;  never 
think  he  intended  you  should  die  ;  no,  this  is  that  will 
make  you  wise  and  knowing,  far  beyond  what  you  are, 
you  will  be  as  gods,  knowing  good  and  evil.  His  busi- 
ness wa.s  to  put  a  false  gloss  and  colour  upon  things,  to 
deceive  their  judgments  and  consciences,  and  to  lead 
them  into  transgression,  and  this  his  design  is  still  to 
keep  men  in  that  state  of  apostacy  into  which  he  had 


TO 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  V. 


drawn  them  from  returning  to  God,  onlj'  by  imposing 
upon  and  cheating  their  consciences.  J>fotwithstanding 
this  loose  and  careless  course  you  hold,  never  trouble 
yourselves,  all  will  be  well  enough,  a  formal  religion  will 
serve  the  turn,  and  be  less  painful  and  laborious  to  you 
than  that  real  one,  and  that  living  one  that  is  from  time 
to  time  so  much  pressed  upon  you.  It  will  serve  your 
turn  to  go  to  church,  or  go  to  a  meeting,  and  hear  a  ser- 
mon on  the  Lord's  day,  and  live  as  you  list  all  the  weel; 
long;  you  never  need  concern  yourselves  further.  All  the 
devil's  care  is  to  keep  conscience  from  doing  its  duty 
and  its  proper  office,  that  if  it -be  applied  and  appealed  to 
by  us,  in  the  ministry  of  the  Gospel,  you  may  not  attend 
it ;  it  may  not  be  at  leisure  to  hear  what  we  say,  that  it 
maybe  kept  asleep,  or  diverted  some  way  or  other,  or  that 
it  may  otherwise  attend  things  than  according  to  the  truth. 
4.  We  may  further  infer  hence,  that  since  the  business 
of  the  ministry  is  to  transact  with  conscience,  from  time  to 
time,  in  the  very  sight  of  God  ;  they  that  live  under  such 
a  ministry,  if  conscience  ever  come  to  be  awakened  into 
exercise,  they  must  live  a  very  weary  life,  if  they  live  in  a 
course  of  sin  and  estrangement  from  God.  They  that  will, 
(I  say,)  under  such  a  ministry,  sin  on  still,  and  wander 
from  God,  still  they  will  lead  a  very  weary  life;  it  must 
needs  be  a  very  uneasy  course  that  such  must  hold  in  the 
world;  for  if  conscience  be  awakened  and  do  attend,  they 
will  be  continually  hearing  things  that  tend  to  disturb  and 
disquiet  them,  and  make  them  apprehend  danger,  and  see 
themselves  like  to  be  ruined,  and  undone,  and  lost,  in  the 
course  that  they  hold:  and  therefore,  certainly,  the  case  is 
very  deplorable  of  such  persons,  who,  under  such  a  minis- 
try, do  still  live  in  sin,  whether  they  live  in  a  course  of 
very  gross  wickedness,  or  whether  they  keep  in  a  course  of 
vain  formal  religion,  and  no  more.  They  must  be  very 
uneasy  if  conscience  be  awake ;  and  if  con.science  be  not 
awake,  it  is  worse,  and  their  case  more  deplorable.  And 
really  it  is  dismal  to  think  of  it,  that  such  persons  should 
hear  so  much,  from  day  to  day,  that  hath  a  tendency  in  it 
to  make  them  to  fear  and  suspect  their  present  way,  and 
present  state,  with  so  little  etfect;  for  on  they  go  only  be- 
cause (though  that  be  uneasy  to  them)  they  apprehend  to 
get  that  sin  subdued  and  mortified,  that  hath  governed  in 
them  and  had  the  throne,  will  be  more  uneasy;  and  since 
it  comes  to  pass,  that,  things  being  brought  to  this  pass, 
either  sin  must  be  mortified,  or  conscience  must  be  morti- 
fied, they  betake  themselves  to  the  latter.  If  they  cannot 
be  patient  of  it,  that  sin  must  die,  and  undergo  mortifica- 
tion, then,  of  consequence,  they  must  betake  themselves 
to  this,  that  conscience  must  undergo  this  dying  and  mor- 
tification ;  and  so,  really,  they  have  a  very  uneasy  task  of 
it,  that  they  must,  for  their  own  peace  sake,  be  continually 
fighting  against  conscience,  from  one  Lord's  day  to  an- 
other, and  endeavouring  that  it  may  let  them  alone  in  their 
old  securiiy,  in  their  old  carnality,  in  their  old  neglect  of 
God.  Here  is  their  business  with  their  consciences.  Oh, 
conscience,  let  me  live  in  neglect  of  Christ,  and  be  quiet! 
Let  me  live  fearless  of  God  in  this  life,  and  be  quiet!  Let 
me  live  a  prayerless  life,  and  be  quiet !  But  conscience 
cannot  very  easily  submit  to  let  such  be  quiet,  because 
there  are  such  courses  taken,  from  time  to  time,  while  tliey 
live  under  such  a  ministry,  whereby  we  must  be  applying 
ourselves  to  their  consciences,  in  the  sight  of  God.  This 
awakens  conscience  afresh,  and  then  it  must  be  laid  asleep 
again;  so  toilsome  and  uneasy  a  way  of  it  have  some  to 
perdition ;  they  are  fain  to  fight  their  way  to  hell,  even 
through  so  many  and  so  great  difliculties.    And, 

5.  We  may  further  infer,  that  if  the  Gospel  ministry  is 
principally  to  be  taken  up  in  dealing  with  the  consciences 
of  men  in  llio  si'jht  of  God,  it  can  be  no  shame  to  any  man 
to  be  in  this  way  conquered  and  subdued,  and  brought 
under  to  the  foot 'of  God  in  Christ:  it  can  be  no  shame  to 
any  body  to  be  thus  conquered;  for  to  be  conquered  by 
conscience  is,  upon  the  matter,  to  be  conquered  by  him- 
self You  have  no  reason  to  be  ashamed  to  be  conquered 
by  yourself;  you  yield  to  yourself  in  the  case;  you  yield 
to  your  own  fight,  that  which  God  hath  made  your  own; 
you  yield  to  your  convinced  judgment ;  you  have  no  cause 
to  be  ashamed  of  that.  It  is  a  shame  for  a  man  to  be 
cheated,  to  be  imposed  upon,  to  be  made  to  appear  a  fool, 
as  every  sinner  is  that  goes  on  in  the  way  of  his  own  heart, 


"disobedient,  and  deceived,  serving  divers  lusts  and  plea- 
sures," Titus  iii.  3.  But  it  is  no  shame  for  a  man  to  be  un- 
deceived ;  il  is  no  shame  for  a  man  to  be  brought  lo  exer- 
cise a  right  judgment,  once  certified  and  set  aright  in  him. 
This  is  a  glory,  to  be  thus  conquered :  you  are  indeed  con- 
quered ;  you  alter  you  course;  you  cease  to  be  what  you 
were ;  but  it  is  brought  to  that  pa,ss,  j'ou  do  but  yield  to 
yourself,  yield  to  your  own  light,  yield  to  your  own  judg- 
ment, and  to  the  power  of  that  conviction  you  see  is  no 
longer  to  be  withstood.     And  upon  the  same  account, 

ti.  They  that  do  conquer  conscience  and  Gospel  light  in 
such  a  sense,  have  no  reason  to  boa.st  of  their  victory ;  they 
have  very  little  reason  to  brag;  they  that  can  say  and  teil 
their  companions,  I  have  heard  such  and  such  a  sermon, 
and  it  put  me  into  a  deadly  qualm;  I  knew  not  what  to  do; 
my  heart  almost  failed  me,  and  began  lo  misgive  me  :  and 
I  began  to  think  within  myself,  I  must  alter  my  course,  I 
must  become  a  Christian  in  good  earnest;  I  had  such 
thoughts  as  these,  and  such  inclinations,  but  I  have  over- 
come them  ;  I  have  conquered  conscience  ;  I  have  got  the 
victory  over  them.  Alas  1  these  men  have  little  reason  to 
boast  of  this,  of  having  conquered  their  reason,  judgment, 
conscience,  and  light,  and  made  these  to  give  place  to  lust 
and  sensual  inclinations;  when  a  man  hath  been  sum- 
moned and  called  into  the  presence  of  God,  and  hath  had 
so  mighty  a  load  laid  upon  his  spirit,  as  lo  have  such  a 
thing  contested  with  him  in  the  sight  of  God,  and  under 
the  Divine  eye,  yet  he  hath  conquered  it,  got  the  victory  j 
this,  certainly,  he  hath  no  cause  to  boast  or  brag  of  A 
dismal  victory  !  a  few  such  victories  as  these  will  undo 
him  quite.  lit'  God  should  let  you  carry  the  cause,  carry 
the  victory,  from  day  to  day,  this  victory  will  end  in  a 
total  and  endless  ruin.    Again, 

7.  We  may  further  infer,  that,  since  this  ministerial 
work  is  to  be  managed  with  the  very  consciences  of  men  in 
the  sight  of  God,  it  is  one  of  the  most  weighty,  solemn 
things  that  a  man  can  possibly  go  about,  to  hear  a  sermon 
where  he  is  likely  to  be  dealt  with  at  this  rate;  that  is, 
generally  to  go  to  hear  a  Gospel  sermon,  according  to  the 
true  import  of  the  Gospel,  and  the  true  design  of  the  Gos- 
pel ministry,  it  is  oneof  lheawfullest,solemnest  things  that 
a  man  can  go  about  in  the  world  :  for  he  ought  to  reckon 
in  this  case,  I  am  now  going  to  such  a  place,  and  for  what  ? 
Why,  it  is  to  hear  a  sermon,  in  which  I  e.xpect  my  con- 
science is  to  be  appealed  to  all  along  ;  and  it  is  to  be  ap- 
pealed unto  in  the  sight  of  God;  and  the  minister  will  sum- 
mon me  into  the  presence  of  God :  and  if  I  do  not  yield, — 
but  my  heart  hesitates,  and  stands  off, — I  expect  to  hear 
this  from  him;  Come,  let  you  and  I  debate  this  matter  in 
the  sight  of  God,  before  the  throne  of  God,  and  see  if  you 
know  how  to  baffle  conscience,  and  reject  its  convictions, 
in  the  sight  of  God,  and  while  God  looks  on  and  audits  the 
bu.siness  between  you  and  me,  and  between  you  and  your 
own  conscience.  It  is  a  great  thing  to  go  to  hear  a  >er- 
mon  upon  such  terms;  many  little  think  what  they  do, 
when  they  run  to  a  sermon  as  tney  would  to  a  play,  or  to 
such  a  meeting  as  they  would  to  a  bear-baiting ;  but  if 
they  would  but  consider  what  the  Gospel  ministry  is,  and 
wherein  it  lies,  in  a  transaction  with  men's  consciences, 
and  that  transaction  to  be  managed  in  the  sight  of  God, 
they  would  find  it  an  awful  thing  to  go  to  hear  a  sermon 
upon  these  terms. 

'2nd  Use.  And,  therefore,  now  for  a  conclusion  to  be 
added  to  these  inferences,  as  somewhat  of  further  use, 
pray  let  this  put  you,  in  the  next  place,  upon  reflection, 
upon  considering ;  you  have  lived  long  under  the  Gospel, 
under  the  ministry  of  it;  the  very  business  whereof  was 
to  transact  with  your  consciences  in  the  sight  of  God. 
Pray  do  but  inquire, 

1.  Have  you  been  wont  to  engage  your  consciences  in 
this  transaction'?     And, 

2.  Have  you  been  wont  to  do  it  as  in  the  sight  of  God, 
yea  or  nay  '"]  for  hitherto  you  have  been  cai.ed,  to  this  you 
have  been  called ;  your  consciences  have  'ueen  applied  and 
appealed  to;  have  vou  heard  tneir  voice  answering  thus  ; 
Why,  I  am  called  'to  a  transaction,  to  my  part  in  a  trans- 
action I  agree  readily,  my  consc  ence  shall  be  appealed  to  1 
And,  further,  have  you  agreed  the  transaction  shall  be  in 
the  sight  of  God,  answering  thus ;  "  I  am  willing  to  be 
judged  by  the  impartial  supreme  Judge,  and  if  I  cannot 


Serm.  V. 


TO  EVERY  MAN'S  CONSCIENCE. 


773 


approve  myself  in  his  sight,  I  will  condemn  and  abase  m)'- 
self  in  his  sight  V  I  pray,  hath  it  been  wont  to  be  so  with 
you  in  that  long  tract  of  time  wherein  you  have  sat  under 
the  Gospel  1  Have  you  engaged  conscience  in  such  a  trans- 
action as  thisl  And  have  you  done  it  in  the  sight  of  God, 
from  time  to  time"?  If  you  have  not,  hence  is  your  not 
profiting;  hence  isyour  sitting  under  the  Gospel,  from  year 
to  year,  to  no  purpose.  Conscience  hath  been  spoken  to, 
and  would  never  answer  ;  you  have  been  careful  to  keep 
it  asleep,  to  keep  it  undisturbed;  you  have  declined  the 
Divine  presence ;  you  would  not  come  and  present  your- 
selves before  the  judicature  of  God ;  you  have  laboured  to 
stifle  all  such  thoughts  as  much  as  in  you  was ;  your  case 
is,  then,  as  our  Saviour  represents  it  with  the  Jews ; 
"  Whereto  shall  I  liken  this  generation  ;  they  arc  like  chil- 
dren sitting  in  the  market-place,  Eind  calling  their  fellows, 
and  saying.  We  have  piped  unto  you,  and  ye  have  not 
danced ;  we  have  mourned  unto  you,  and  ye  have  not  la- 
mented," Matt.  xi.  16.  Even  so  it  is  with  this  generation. 
And  is  it  not  so  with  our  generation,  too  1  We  speak  to 
the  consciences  of  men,  and  they  do  not  echo  back;  they 
give  no  correspondent  answer  ;  when  we  would  transact 
■with  them,  they  are  dead,  or  asleep.  And  hence,  no  good 
is  done  ;  conscience  is  not  engaged ;  it  will  not  advert  to 
the  business  in  hand ;  it  minds  it  not :  and  thereupon  the 
kingdom  of  God  doth  not  suffer  violence,  (Matt.  xi.  12.)  as 
in  that  same  context ;  "  For  until  now  (saith  our  Saviour) 
the  kingdom  of  hea\'en  sufTereth  violence,  and  the  violent 
take  it  by  force."  But  now  there  is  a  dead  calm,  a  dead 
flat,  and  we  pipe  to  men,  and  they  do  not  dance ;  we  mourn 
to  them,  and  they  do  not  lament ;  there  is  no  echo,  no  cor- 
respondent voice.  This  is  now  (sailh  he)  the  case  of  this 
generation.  But  I  might  here  be  a  little  more  particular 
in  my  inquiry.    And, 

1.  You  know  you  have  been  often  urged  and  pressed,  as 
to  a  thing  wherein  the  very  substance  of  all  religion  doth 
inchoatively  consist  and  lie,  all  serious  and  living  reli- 
gion ;  that  is,  a  solemn  .surrender  of  yourselves  to  God  in 
Christ.  "  Yield  yourselves  to  God,"  Rom.  vi.  13.  "  Pre- 
sent yourselves  to  him  a  living  sacrifice,"  Rom.  xii.  1. 
As  it  is  said  of  those  Christians^  "  They  gave  themselves 
to  the  Lord,"  2  Cor.  viii.  5.  Hath  not  this  been  a  thing 
plain  to  your  consciences,  that  you  ought  to  have  done  so  1 
And  have  none  of  you  lived  in  neglect  of  it  to  this  day'? 
You  could  never  find  a  leisure  time  wherein  solemnly' to 
apply  yourselves  to  God  in  Christ,  and  say,  Lord,  I  now 
come  to  surrender  to  thee  thine  own  ;  I  have  brought 
thee  back  a  stray,  a  wandering  creature,  myself,  my  own 
self:  accept  a  poor  wandering  soul,  that  now  desires  to 
give  up  Itself  to  thee,  and  take  thee,  in  Christ,  for  mine. 
A  plam  ihmg  as  any  thing  can  be  to  any  conscience  of 
man  ;  conscience  hath  been  frequently  applied  to  in  this 
case,  as  in  the  sight  of  God,  and  yet,  from  year  to  year, 
no  such  thing  as  this  hath  ever  been  done.     Again, 

2.  To  consider  how  often  you  have  been  spoken  to 
about  solemn  preparation  for  such  a  day's  work  as  this; 
to  come  with  prepared  hearts,  in  some  measure,  at  least 
to  design  to  come  prepared  to  the  holv  solemnities  of 
such  a  day.  God  knows  how  often  you  'have  been  appli- 
ed to  and  conscience  hath  been  spoken  to  in  this  matter ; 
but  with  what  effect,  you  in  great  part  know,  that  still  are 
wont  to  rush  upon  the  sacred  Solemnities  of  such  a  day 
without  considering— It  is  for  my  life,  for  my  soul ;  it  is 
m  order  to  eternity,  that  I  am  approaching  into  the  pre- 
sence of  God  ;  and  that  it  is  that  God  that  made  me  I 
have  to  do  with  ;  him  I  am  going  to  serve,  him  I  am  go- 
ing to  seek. 

3.  How  often  hath  conscience  been  appealed  to  about 
prayer !  a  course  of  prayer  !  of  secret  closet  prayer,  and 
family  prayer !  God  knows  with  what  effect.  A  dismal 
thing,  if  any  of  you  have  suffered  a  conviction  of  con- 
science about  this  years  ago,  and  yet  still  live  in  the  ne- 
glect of  this,  against  conscience,  to  this  very  day.    And, 

4.  About  the  great  business  of  watchfulness,  concerning 
which  we  have  heard  so  much  of  late.  Conscience  hath 
been  there  applied  to,  as  in  the  sight  of  God.  Pray  con- 
sider, are  any  of  us  become  more  watchful  for  it  over  our 
spirits,  and  over  our  way  and  course  ■?  It  will  be  of  great 
concernment  to  us,  to  urge  ourselves,  faithfully,  and  im- 
partially, with  such  questions  and  inquiries  as  these. 

53 


And  then,  to  close  all,  pray  hereupon  let  us  be  persua- 
ded and  prevailed  upon  more  to  commune  with  conscience, 
and  to  commune  with  it  in  the  sight  of  God,  seeing  we 
are  in  the  sight  of  God  put  upon  it.  And  to  comply  with 
conscience,  yield  to  it,  comport  with  it,  and  if  (as  was 
.said)  we  cannot  find  our  case  to  admit  of  it,  that  our  con- 
sciences should  justify  us  before  God,  let  our  consciences 
condemn  us  before  God,  let  them  judge  us  before  God.  If 
we  judge  ourselves,  we  shall  not  be  judged  of  the  Lord : 
we  shall  then  have  the  matter  thus  taken  up  between  him 
and  us;  otherwise,  we  still  remain  liable  to  his  severe  and 
uncontrollable  judgment.  And  to  urge  this,  pray  do  but 
weigh  these  few  things. 

1.  That  conscience,  often  bafHed,  will  grow  stupid.  It 
is  the  way  to  stupify  conscience  to  batSe  it  often  ;  if  you 
get  in  a  habit  of  that,  of  running  counter  to  light,  and  of 
imposing  upon  conscience,  and  bearing  it  down,  it  will 
become  so  tamely  passive,  that  it  will  lay  no  restraint  up- 
on you,— you  may  do  what  you  will ;  conscience  will  say 
no  more,  but  let  you  take  your  cour.se. 

2.  If  you  do  so,  the  Spirit  of  God  will  retire  too,  and 
withdraw,  and  not  assiit  conscience,  which  (as  we  are 
told)  it  doth  in  a  way  of  reflex  operation ;  but  it  doth  as 
much  (no  doubt)  in  a  way  of  direct  operation,  too :  it 
works  with  conscience;  and  then  conscience  cea.seth,  when 
there  is  a  cessation  of  all  such  exercise  with  conscience ; 
the  Spirit  can  no  more  converse  with  us,  than  with  that 
which  is  dead;  when  that  thing  is  dead,  quite  dead,  mor- 
tified into  a  total  utter  death,  wherewith  the  Spirit  of  God 
should  converse  with  us,  then  it  retires,  and  is  gone,  in 
displeasure,  as  being  grieved,  vexed,  and  quenched.  Oh, 
what  a  dreadful  thing  is  that  I  It  is  a  terrible  thing  when 
the  Spirit  is  retired  and  gone,  merely  upon  that  resistance 
that  he  hath  met  with  in  our  consciences.  His  business 
was  to  co-operate  with  them,  to  work  with  them,  and  by 
them.  And  we  have  made  it  our  business  to  stupify  con- 
science, to  stifle  and  suppress  it ;  and  if  the  Spirit  be  gone 
thereupon  in  displeasure,  this  is  a  fearful  thing.  And 
consider, 

3.  That  if,  through  the  mercy  of  God,  conscience  should 
ever  yet  awake,  and  the  Spirit  return,  by  how  much  the 
longer  it  hath  been  stifled,  so  much  the  more  terrible  it 
will  roar  upon  you,  when  it  doth  return.  And  if  you  be 
saved  at  length,  you  will  be  "saved  as  by  fire,"  as  I  may 
allude  to  those  words  of  the  apostle.     But, 

4.  If  it  never  awake  in  this  world,  by  how  much  the 
more  industriously  it  hath  been  kept  asleep  in  you,  and  by 
how  much  the  less  it  hath  done  the  part  of  an  instructor 
and  director,  so  much  the  more  it  will  do  the  work  of  a 
tormentor  hereafter,  an  everlasting  tormentor.  And  this 
is  a  most  dismal  thing,  for  an  intelligent  immortal  spirit 
to  come  down  into  perdition,  into  the  place  of  toi  ment, 
with  open  eyes,  and  to  be  asked  there,  "  How  earnest  thou 
hither?"  and  to  be  forced  to  answer,  "  It  was  by  running 
all  my  time  a2ainst  my  light;  it  was  by  contending  against 
my  conscience,  and  the  grace  of  the  Spirit  of  God,  to  the 
very  last;  so  I  made  my  way  to  perdition."  Then  that 
conscience  that  could  never  be  heard  before,  will  be  heard 
then,  and  will  be  felt;  the  worm  that  dies  not,  gnawing 
eternally,  even  eternally  upon  the  soul,  amidst  that  fire, 
and  those  flames  that  shall  never  be  quenched.  But,  in 
the  last  place, 

5.  Consider,  too,  the  sweet  peace  and  tranquillity  that 
must  ensue  upon  complying  with  conscience  all  along; 
following  its  light,  obeying  its  convictions,  keeping  up  a 
correspondence  betwixt  your  judgments  and  consciences, 
and  the  temper  of  your  spirits,  and  the  course  of  your 
walking.  "This  is  a  heaven  upon  earth.  If  our  hearts 
condemn  us  not,  then  have  we  confidence  towards  God. 
Upon  these  terms  we  may  look  in  upon  our  souls,  and  be- 
hold all  quiet :  I  have  seen  my  way,  and  walked  in  it,  as 
the  grace  of  God  hath  kept  me.  "  'This  is  my  rejoicing, 
the  testimony  of  a  good  conscience,  that  in  simplicity  and 
godly  sincerity,  not  by  fleshly  wisdom,  but  by  the  grace 
of  God,  I  have  had  my  conversation  in  the  world;"  which 
is  heaven  on  this  side  heaven.  How  pleasant  sabbaths 
would  you  keep  on  these  terms,  when,  looking  back  upon 
the  la^t  week,  you  have  the  testimony  of  your  conscience; 
I  have  laboured  to  my  uttermost  to  exercise  a  good  con- 
science towards  God  and  towards  men,  according  to  the 


774 


THE  GOSPEL  RECOMMENDS  ITSELF 


Sehm.  VL 


light  that  I  have  received  from  his  word,  and  by  that  Gos- 
pel ministry  under  which  I  am!  With  how  much  peace 
shall  a  man  upon  one  Lord's  day  look  back  upon  his  course 
through  the  foregoing  week,  smce  the  former  Lord's  day  ! 
This  would  make  sabbaths  pleasant  days  to  you,  upon  the 
review  of  that  sweet  commerce  you  have  had  with  him  in 
former  times,  and  in  expectation  of  being  thus  led  on,  from 
sabbath  to  sabbath,  to  the  everlasting  sabbath,  at  length, 
that  remains  for  the  people  of  God. 


SERMON  VI.* 

2  Cor.  iv.  2. 

Commending  ourselves  to  every  man's  conscience  in  the  sight 
of  God. 

We  have  considered  the  words  according  to  what,  in 
themselves,  they  do  import,  and  it  remains  now  only  to 
consider  them  (as  we  also  proposed  to  do)  in  the  reference 
to  which  they  bear  to  the  foregoing  verse.  "  Therefore, 
as  we  have  received  this  ministry,  we  faint  not,  but  have 
renounced  the  hidden  things  of  dishonesty,  commending 
ourselves."  And  so  it  appears  very  plain  that  this  course 
which  the  servants  of  God  have  held,  in  managing  their 
ministerial  work,  to  apply  themselves  directly  therein  to 
the  consciences  of  men,  hath  been  one  of  their  great  pre- 
servations against  fainting  in  their  work;  so  that  they 
have  pursued  it  with  so  much  the  more  vigour  and  reso- 
lution upon  this  account,  that  herein  they  have  made  it 
their  business  to  recommend  themselves  in  the  very  sight 
of  God  to  the  consciences  of  men.  And  so  we  have  this 
observation,  as  hath  been  already  told  you. 

4th  Doctrine.  That  the  faithful  ministers  of  the  Gospel, 
from  their  applying  in  their  work  to  the  very  consciences 
of  men,  liave  very  great  encouragement  to  go  on  in  it 
■without  fainting.     And  hence  it  will  be  requisite  only, 

1.  To  show,  briefly,  what  this  fainting  means.  And 
then, 

2.  To  show  you  how  great  an  encouragement  against  it 
this  is ;  to  wit,  their  applying  themselves  all  along  directly 
to  the  very  consciences  of  men,  even  in  the  sight  of  God. 

1.  What  this  not  fainting  meaneth.  Fainting  (as  was 
told  you)  is  two-fold,  as  is  obvious  to  all,  either  bodily,  or 
mental;  and  it  is  manifest,  this  is  mental  failing  that  is 
here  disclaimed  and  disavowed,  such  as  we  find  mention- 
ed in  Hebrews  xii.  3.  "  Lest  ye  be  weary  and  faint  in  your 
minds."  Our  minds  do  not  faint  in  our  work,  while  we 
are  enabled  to  recommend  oitrselves  in  it  to  every  man's 
conscience  in  the  sight  of  God;  and  that  fainting  of  the 
mind  is  again  two-fold,  it  signifies  either  sloth  or  laziness, 
or  else  despondency  and  dejection  of  spirit:  the  word  ren- 
dered fainting  hath  this  double  import  in  the  other  places 
of  Scripture,  where  we  find  the  same  word  used:  "Our 
Lord  spake  a  parable  to  such  a  purpose,  to  teach  us  to 
pray  always,  and  not  to  faint."  Luke  xviii.  at  the  begin- 
ning. That  we  neither  grow  slothful  in  it,  nor  despond 
upon  it,  so,  be  not  weary  of  well-doing,  for  in  due  sea.son 
v/e  shall  reap,  if  we  faint  not.  Gal.  vi.  9.  If  you  do  not 
grow  wor.se,  if  you  do  not  suffer  yourselves  to  be  seized 
with  a  spirit  of  sloth,  and  if  you  do  not  yield  to  a  despond- 
ing spirit.  Now  to  he  encouraged  in  our  spirits  doth  in- 
clude the  opposite  of  these ;  for  by  how  much  the  more 
there  is  of  holy  fortitude  in  any  man's  soul,  so  much  the 
more  there  will  be  of  lively  and  active  vigour  accompa- 
nying and  going  along  with  it. 

Arid  it  is  the  design  of  the  apostle  in  this  negative  ex- 
pression to  conjoin  both  these,  fortitude  and  diligence,  in 
opposition  to  despondency  and  sloth  ;  and  that  there  doth 
arise  a  very  great  spring  of  such  enlivening  vigour  and 
fortitude,  from  this  very  reflection,  that  the  faithful  mi- 
nisters of  Christ  may  have  upon  the  course  of  their  pro- 
cedure in  their  work,  viz.  That  they  have  constantly  all 
along  in  it,  made  it  their  business  to  recommend  them- 
selves to  the  consciences  of  men  in  the  sight  of  God.  That 
is  the  thing.    I  am  now, 

*  Preached  Fcbiuary  22nd,  1890. 


2.  To  make  out  unto  you  (having  shown  you  what  this 
not  fainting  meaneth;)  and  this  encouragement  (-which, 
from  our  applying  ourselves  to  the  consciences  of  men  we 
do  receive)  will  appear  to  be  different,  or  to  arise  to  us  in 
different  ways,  according  to  the  diflerent  consideration  we 
may  have  of  the  thing  itself,  this  application  to  conscience 
in  the  sight  of  God ;  that  may  be  considered  two  ways, 
either  in  the  effect  or  in  the  design. 

In  the  effect;  the  immediate  effect  I  mean,  and  that  is, 
the  conviction  of  conscience.  The  immediate  effect  of 
such  application  to  conscience,  is  the  conviction  of  con- 
science ;  and  the  design  thereof,  that  imports  our  steady 
aimings  at  this  thing,  to  fasten  conviction  on  men's  con- 
sciences, as  much  as  is  possible  to  us :  the  former  of  these, 
therefore,  speaks  the  convictiveness  of  this  application  to 
conscience,  and  the  latter  speaks  the  sincerity  of  it.  The 
former  is  grounded  on,  and  referred  to,  the  former  words 
in  the  text,  "  commending  our.selves  to  every  man's  con- 
science ;"  and  the  latter  refers  to  the  latter  words,  "  in  the 
sight  of  God  ;"  for  .as  the  convictiveness  of  this  application 
terminates  upon  conscience  itself;  so  sincerity  herein  ter- 
minates upon  God,  or  upon  the  eye  of  God,  who  is  the  only 
judge  of  sincerity ;  hereupon  these  are  the  two  things  that 
ate  so  very  encouraging  in  this  case, — the  convictiveness 
of  this  application  to  conscience,  and  the  sincerity  of  it. 

1.  The  convictiveness  of  it ;  that  is  a  very  encourag- 
ing, enlivening,  fortifying  thing  to  the  heart  of  a  serious 
minister,  and  one  who  is  faithful  in  his  work,  and  that 
from  a  two-fold  account ;  to  wit,  as  considering  such  a 
conviction  of  the  consciences  of  men,  (for  we  are  now 
considering  the  effect  and  the  aptitude  of  this  application 
to  produce  and  work  it,)  I  say,  considering  this  conviction 
of  men's  consciences, — 1st.  As  the  direct  way  to  their  con- 
version. And,  2ndly,  As  that  which  however  gains  for 
the  great  God  a  testimony  in  their  own  very  souls. 

1st,  It  is  a  mighty  encouraging  thing,  as  it  is  the  direct 
way  to  their  conversion.  If  men  be  convinced,  if  the 
words  of  the  Gospel  do  once  take  hold  of  their  consciences, 
this  leads  to  conversion,  it  hath  a  tendency  thitherward; 
and  though  we  do  not  know  that  we  convince  the  con- 
sciences of  men,  we  do  not  certainly  know  it,  but  when 
we  are  told :  we  sometimes  are  told,  some  do  come  to  us, 
and  own  their  convictions,  and  declare  them  to  us:  yet  if 
we  do  but  hope  from  the  very  evidence  of  what  we  see, 
that  con.science  is  taken  hold  of,  that  some  conviction  is 
impressed  on  the  consciences  of  them  that  hear  us  ;  this 
hope  invigorates,  enlivens,  animates  us,  helps  somewhat 
against  famting  in  our  work.  "  Having  this  hope,"  (saith 
the  apostle  in  the  close  of  the  foregoing  chapter,  and  re- 
ferring to  the  .self-same  thing,)  "  we  use  great  boldness  of 
speech  ;"  we  read  it  plainness  of  speech,  boldness  it  signi- 
fies ;  having  this  hope,  we  use  grealparrcssi/,  we  use  great 
freedom  of  speech  ;  we  speak  as  men  that  do  expect  to  pre- 
vail, as  those  that  look  not  to  be  baflled,  nor  to  be  disap- 
pointed in  what  we  are  designing  in  this  matter,  in  our 
treaties  and  transactions  with  the  souls,  and  especially  with 
the  consciences,  of  men.  We  use  great  freedom  of  speech, 
having  this  hope,  .saith  he  ;  and  so  in  the  following  chap- 
ter, knowing  the  terrors  of  the  Lord,  we  persuade  men  ; 
we  persuade  men  and  are  made  manifest  to  God,  and  we 
trust,  also,  we  are  manifest  in  your  consciences,  2  Cor.  v. 
11.  We  trust  we  are,  we  hope  we  are  manifest  in  your 
consciences  ;  and  therefore  we  persuade  with  so  much  the 
more  vigour  and  so  much  the  more  earnestness,  as  appre- 
hending, as  tru.sting,  and  hoping,  that  you  do  in  your  con- 
sciences believe  the  things  to  be  true,  and  real,  and  impor- 
tant, that  we  deal  with  you  about :  and  that  this  must  needs 
be  a  very  enlivening  thing,  and  tends  much  to  animate  a 
serious  minister  of  Christ,  and  one  who  is  in  good  earnest 
with  his  work,  will  appear  if  you  do  but  consider  these 
two  things;— 1st,  What  reason  a  man  hath  to  hope,  that 
conviction  of  conscience  may  end  in  conversion.  And, 
2ndly,  Consider  how  encouraging  a  thing  this  hope  of 
conversion  must  itself  be.  These  two  things  are  distinct- 
ly to  be  considered,  to  make  out  our  present  purpose. 

1.  There  is  reason  to  hope,  that  when  conviction  hath 
taken  hold  of  men's  consciences,  it  may  end  in  conversion  ; 
and  so  the  hope  of  this,  arising  from  the  very  plain  evidence 
of  thin  s.  that  there  is  some  conviction  wrought  in  the 


Serm.  VI. 


TO  EVERY  MAN'S  CONSCIENCE. 


minds  and  consciences  of  men,  it  gives  £:round  to  a  fii  rther 
hope,  10  a  higher  hope ;  if  they  become  convinced,  more 
may  become  of  it.  If  our  blessed  Lord  Jesus  Christ  hath 
by  this  means  made  way  into  their  consciences,  it  is  to  be 
hoped  he  will  find  a  way  into  their  hearts;  and  sure  the 
hope  of  converting  souls  is  not  altogether  without  ground, 
if  we  may  hope  that  there  are  convictions  wrought  in  the 
mind  and  conscience,  and  that  upon  these  several  accounts, 
to  wit, 

-  (1.)  This  is  the  only  way  by  which,  ordinarily  and  accord- 
ing to  the  constitution  of  human  nature,  the  hearts  of  men 
are  accessible.  They  are  accessible  but  this  way,  that  is, 
through  their  convinced  consciences — they  are  not  other- 
wise accessible,  than  as  light  is  let  into  their  consciences, 
by  which  they  may  discern  the  truth,  the  greatness,  the 
importance,  the  necessity  of  the  things  themselves  that  we 
deal  with  them  about.    And, 

(2.)  This  is  the  gaining  of  a  soul  in  part,  the  convincing 
of  his  conscience,  the  design  is  an  entire  conquest  of  the 
whole  soul ;  this  is  a  work  that  consists  of  parts,  and  is  to 
be  done  by  parts;  and  when  the  conscience  is  won,  here 
is  part  of  this  work  done,  and  there  is  so  much  the  less 
behind ;  there  is  less  to  do  than  if  men's  consciences  were 
not  in  the  least  apprehensive  as  yet  what  they  were  to  be- 
lieve, or  what  they  were  to  do  in  order  to  their  being 
saved. 

(3.)  The  very  leading  part,  the  introductive  part,  of  the 
work  is  done,  when  this  is  done;  when  conscience  is  con- 
vinced about  the  great  things  proposed  to  men  in  the  Gos- 
pel; so  that  they  say,  I  do  in  my  conscience  apprehend 
this  to  be  reasonable,  just,  and  necessary,  which  1  am  re- 
quired to  do  by  the  same  Gospel ;  when  this  (I  say)  is 
done,  the  leading  introductive  part  of  the  work  is  done. 
As  in  going  about  to  take  a  rebel  garrison,  there  is  a 
mighty  thing  done  if  a  port  be  gained,  and  especially  if 
the  noblest  port  belonging  to  such  a  garrison  be  taken. 
And  it  is  the  apostle's  similitude  atlerwards  in  this  Epistle, 
2  Cor.  X.  4,  5.  "  For  the  weapons  of  our  warfare  are  not 
carnal,  but  mighty  through  God,  to  the  pulling  down  of 
strong  holds,  and  the  subjecting  every  thought  and  ima- 
gination to  the  obedience  of  Christ."  The  conscience  of 
practical  judgment  is  subjected,  .so  that  we  have  an  end 
of  men's  counter-risings ;  tliey  have  nothing  in  their  judg- 
ment to  oppose,  their  imaginations  they  are  gained,  their 
notions,  their  thoughts,  their  apprehensions  are  certified 
and  set  right  in  these  points.  This  is  now  a  great  thing, 
for  it  is  the  leading  thing,  and  the  introductive  thing,  in 
order  to  the  work  of  conversion.  The  judgment,  which, 
(I  say,)  in  reference  to  matters  of  practice,  is  conscience  ; 
that  is  the  leading  faculty,  and  when  once  that  is  gained, 
and  a  conquest  is  obtained  over  that,  it  is  as  ifj  in  the 
taking  (as  was  said)  of  a  rebel  garrison,  the  counterscarp 
is  won,  or  the  great  port-royal  is  won,  which  is  a  great 
thing.     And, 

(4.)  Not  only  when  conscience  is  convinced  is  the  soul 
so  far  won,  gained,  subdued,  and  brought  under;  but  it 
is  also  turned  against  the  rest  that  hold  out,  as  if  in  the 
taking  of  some  principal  fortress ;  besides  that  the  oppo- 
sition from  what  part  is  gained  ceaseth,  suppose  a  battery 
be  placed  there  against  the  rest  that  stands  out ;  and  this 
is  the  case,  when  con.science  is  once  brought  under  convic- 
tion by  the  power  and  evidence  of  the  great  things  of  the 
Gospel ;  here  is  a  battery  placed  against  an  obstinate  will, 
against  perverse  inclinations,  against  unruly,  tumultuous 
affections  and  passions ;  so  that  now  the  man  is  made  to 
batter  himself,  if  conscience  be  once  convinced  ;  but  if 
there  be  an  inclination  in  the  sinner  still  to  persist,  and  go 
on  in  his  way  of  sin,  he  dolh  it  at  his  own  peril,  and  even 
at  his  own  peril  from  himself,  for  a  convinced  conscience 
will  infer  this,  that  he  must  be  continually  battering  him- 
self, and  galling  himself,  and  shooting  arrows  and  darts 
agam^t  himself 

And  when  the  matter  is  once  brought  to  this,  there  is 
some  hope  in  the  case  that  the  sinner  will  turn,  is  like  to 
turn,  for  there  is  not  only  so  much  of  his  strength  gone 
for  persevering  in  a  sinful  course,  but  it  is  turned  and 
bent  against  him.  Christ  hath  now  got  a  partv  within 
him,  and  the  colours  of  our  great  Lord  and  Redeemer  are 
displayed  in  the  fort-royal,  he  is  then  demanding  entrance 
into  the  soul.    Let  the  everlasting  gates  of  the  soul  fly 


open,  that  the  King  of  glory  may  enter  in ;  the  kingdom 
01'  God  is  nigh,  just  at  the  door,  even  at  the  veiy  iloor, 
when  conscience  is  convinced  about  the  great  things  ot 
the  Gospel,  the  very  port  is  taken,  and  the  ensigns  oi  our 
glorious  Lord  di.splayed  there,  so  that  it  must  requiie  a 
great  deal  of  obstinacy  against  him  ;  now  that  the  kingdom 
of  God  and  the  kingtiom  of  Christ  are  so  very  near  at  the 
door,  and  the  voice  of  the  summons  sounds  at  the  gate, 
Sinner,  surrender  now  to  thy  rightful  Lord,  yield  or  perish. 
If  this  be  said  to  him,  and  he  is  convinced  already,  I  have 
no  other  way  but  to  yield  or  die,  and  there  is  hope  of  safety 
in  yielding;  this  carries  a  great  appearance  that  conver- 
sion is  towards,  the  matler  is  drawing  to  a  bles,sed  issue 
with  such  a  poor  soul.     And, 

(5.)  When  conscience  is  thus  gained  and  won  upon  by 
so  immediate  direct  application  to  it  in  the  management 
of  this  work,  the  way  is  now  open  for  the  intromitting 
and  setting  in  whatsoever  considerations  besides  may  be  of 
any  use  towards  the  bringing  of  the  soul  to  a  surrender  and 
compliance  with  the  Lord  Jesus;  that  closure  with  him 
whereinthe  work  of  conversion  doth  most  formally  consist 
and  lie  ;  a  turning  to  the  Lord,  as  the  expression  is  in  the 
close  of  the  foregoingchapter.  If  conscience  be  convinced, 
then  is  here  way  made  for  terrible  considerations  to  be  let 
in  upon  the  soul.  And  if  conscience  be  convinced,  here  is 
way  made  for  most  comfortable  considerations  to  be  let 
in  upon  the  soul  loo  ;  the  way  is  open  to  reach  and  apply 
both  these  great  principles  of  fear  and  of  hope,  which  are 
mighty  engines,  by  which  the  souls  of  men  are  turned  this 
wa5'  or  that ;  her,  are  all  the  tremendous  considerations 
that  can  be  thought  of,  for  which  way  isopen,  if  conscience 
be  convinced,  I  am  a  sinner,  a  guilty  creature,  I  lie 
obnoxious  to  Divine  justice  and  revenge  every  moment ; 
indignation  and  wrath,  tribulation  and  anguish,  they  are 
my  portion  ;  nothing  else  is  due  to  me.  And  then,  at  the 
same  time,  if  conscience  be  convinced  of  the  truth  of  the 
Go.spel,  here  is  an  open  way  made  for  all  consolatory 
considerations  that  might  move  the  principle  of  hope  ; 
Christ  is  represented  as  ready  to  receive  a  returning  soul. 
The  sinner  must  be  supposed  to  believe,  in  his  own 
conscience,  that  it  is  most  certainly  true,  Christ  will  not 
reject  a  poor  sou!  that  throws  itself  at  his  feet,  as  ready  to 
perish  ;  "Him  that  cometh  to  me  I  will  in  no  wi.se  cast 
out."  In  my  conscience,  must  the  sinner  say,  I  believe 
this  is  true ;  he  would  never  have  come  down  into  this 
world  and  become  man,  and  have  died  on  a  cross,  to  save 
sinners,  if  he  would  throw  away  a  soul  that  returns  to  him, 
and  casts  itself  upon  him;  I  believe  in  my  conscience,  this 
is  true,  that  as  I  am  lost  if  I  come  not  to  a  closure  with  the 
Son  of  God  in  believing,  so  I  cannot  but  be  safe  if  I  do. 
Again, 

(6.)  There  is  reason  for  this  hope  that  such  convictions 
may  end  in  conversion,  because  that  very  ministry  that  is 
thus  direcied  to  conscience,  that  is  levelled  at  conscience, 
and  hath  done  it  wiih  such  effect  already,  is  the  ministra- 
tion of  the  Holy  Ghost,  the  ministration  of  the  Spirit  and 
life,  as  it  is  largely  discoursed  in  the  foregoing  chapter 
throughout,  and  which  makes  the  apostle  say,  "  having 
this  ministry,  as  we  have  received  mercy,  we  iaint  not." 
This  ministry;  what  minislrv  1  Not  a  dead  letter,  but  an 
animated  ministry;  that  is,  (as  it  were,)  the  very  vehicle 
of  life  and  .spirit ;  therefore,  we  faint  not ;  therefore  we  go 
on  with  all  the  vigour  which  a  lively  hope  can  give  us  in 
our  work ;  as  if  he  should  have  said,  Why  should  we  not 
hope  to  prevail,  when  we  apply  ourselves  to  the  .spirits 
of  men,  of  creatures  that  can  understand,  that  ran  use 
thought  1  Our  business  dolh  not  lie  with  stocks,  and 
stones,  and  brutes;  but  we  apply  ourselves  to  ihe  very 
consciences  of  men,  the  very  spirits  of  men  ;  and  we  do  it 
under  the  conduct  of  the  Divine  Spirit,  whose  ministration 
it  is  that  is  put  into  our  hands  ;  why  then  should  we  not 
hope  to  prevail  1  Why  should  we  not  hope,  that  they  that 
come  unconverted,  should  go  away  converted,  at  least  if 
we  can  prevail  upon  them  so  far  as  that  they  are  once 
brought  to  admit  of  conviction  1     And  yet, 

(7.)  There  is  further  reason  for  this  hope,  from  what  hath 
been  done  already  in  the  .same  way,  and  by  the  same 
agency.  We  have  read  of  thousands  that  have  fallen 
under  the  power  of  this  ministry  ;  thousands  at  once,  as 
in  that,  Acts  ii.  37.  who  have  been  pierced  to  the  very 


776 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  VI 


heart,  and  cried  out,  "  Men  and  brethren,  what  shall  we 
do  V  Heart  doth  comprehend  and  take  in  conscience 
there  ;  the  governing  faculty,  together  with  the  governed, 
as  is  usual  in  Scripture,  to  take  heart  in  that  latitude. 
A  serious  faithful  servant  of  Christ  in  this  work,  hath 
reason  to  argue  thus  ;  Qmicquid  fieri  potuit  potest.  That 
which  hath  been  done,  and  by  the  same  agency,  that 
method  which  hath  succeeded  to  so  happy  purposes 
before,  the  like  may  be  done  again  in  the  same  way,  by 
the  same  agency,  and  in  the  same  method,  why  should  not 
we  expect,  why  should  not  we  hope  for  it "?  especially  if 
we  add, 

(8.)  Lastly,  that  this  ministry,  in  connexion  with  the 
same  power  and  presence,  is  promised  to  be  continued  to 
the  end  of  the  world ;  "  Go  and  teach  all  nations ;"  I  ap- 
point you  to  go  and  make  my  claim  to  all  the  creation ; 
for  all  power  is  given  me,  both  in  heaven  and  earth;  and 
go  you  and  teach  all  nations  ;  disciple  them,  proselyte 
them  to  me  ;  gather  in  the  world,  lay  my  claim  for  me,  and 
in  my  name,  to  all  the  world,  and  tell  men  every  where 
what  I  am,  the  Redeemer,  and  what  I  have,  by  my  blood, 
the  price  of  that  redemption,  purchased,  even  an  absolute 
dominion  and  power  over  all  the  world;  Idled,  and  was 
buried,  and  rose  again,  that  I  might  become  Lord  both  of 
living  and  dead.  All  power  hereby  is  consigned  and  made 
over  to  me,  and  by  virtue  of  that  power,  I  commission 
you  :  go  forth  every  where,  and  challenge  the  world,  upon 
that  account,  to  submit  to  me,  their  riglitful  Lord.  And 
herein  lies  being  converted,  when  the  hearts  of  men  are 
brought  seriously  lo  do  so,  to  recognize  the  Redeemer's 
right,  and  to  make  an  absolute  surrender  and  resignation 
of  their  souls  to  him,  and  to  God  through  him.  Now 
this  ministry,  and  thus  attended,  is  promised  to  continue 
10  the  end  of  the  world :  "  Go  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost ;  and  lo !  I  am  with  you  always,  even 
to  the  end  of  the  world."  We  know  very  well  those  par- 
ticular persons  were  to  shut  up  their  time  with  that  age, 
and  yet  this  work  was  always  to  go  on  till  the  end  of  time, 
and  through  all  ages  :  and  why  should  not  we  expect,  who 
come  with  the  same  authority  and  commission,  but  that 
when  we  do,  in  the  business  of  this  ministry,  apply  our- 
selves directly  to  the  consciences  of  men  in  the  sight  of 
God,  there  should  still  be  some  success,  even  as  long  as 
this  world  lasts,  and  as  long  as  this  ministry  lasts,  why 
should  we  not  always  hopel     But  then, 

•2.  Supposing  there  be  ground  for  such  a  hope,  that 
our  applying  ourselves  to  the  consciences  of  men,  so  as  to 
convince  them,  may  end  in  conversion,  how  doth  it  appear 
this  hope  is  encouraging'!  If  there  be  reason  for  this  hope, 
is  there  any  reason  to  be  assigned  why  this  hope  should 
give  courage,  vigour,  and  liveliness,  to  those  that  are  em- 
ployed in  this  workl  The  evidencing  that  there  is,  will 
rest  upon  two  things;  1st,  That  the  faithful  ministers  of 
Christ  do  very  seriously  desire  the  conversion  of  souls; 
and,  2dly,  That  the  hopefulness  of  what  a  man  desires 
cannot  but  be  a  very  enlivening  thing  to  the  spirit  of  any 
man.  Let  these  two  be  put  together,  and  it  evidenceth 
our  present  purpose;  that  is,  that  the  serious  ministers  of 
the  Gospel  do  desire  the  conversion  of  souls,  and  that  the 
hopefulness  of  any  thing  that  a  man  desires,  must  needs 
be  very  reviving  and  consolatory  to  him. 

I.  The  former  of  these  doth  sufficiently  speak  itself; 
and  I  doubt  not,  in  all  your  consciences,  you  never  knew 
any  minister  of  Christ,  whom  you  had  any  reason  to  look 
upon  as  serious  in  his  work,  but  you  could  not  but  appre- 
hend him  very  much  to  desire  the  conversion  of  souls: 
for, 

(1.)  It  is  the  very  end  of  their  office.  How  can  it  be 
but  we  must  desire  to  reach  the  end  for  which  our  very 
office  itself  is  appointed,  and  for  which  we  were  put  into  if? 
(2.)  The  desire  of  the  conversion  of  souls,  it  is  nothing 
else  but  spiritualized  humanity;  that  is,  supposing  we  do 
believe  a  future  state,  or  (ats  the  apostle  expresseth  it  in  the 
next  chapter)  do  in  any  measure  understand  the  terrors  of 
the  Lord,  the  terrors  of  the  judgment  day,  which  is  there 
referred  to  ;  "  We  must  all  appear  before  the  judgment 
seat  of  Christ;  knowing  therefore  the  terrors  of  the  Lord, 
we  persuade  men.  And  herein  we  are  manifest  unto  God, 
and  we  trust,  also  in  your  consciences."    You  must  sun- 


pose  if  we  should  understand  and  know  any  thing  of  the 
terrors  of  the  Lord,  and  of  a  judgment  day,  that  we  must 
desire  the  conversion  of  souls:  you  will  not  look  upon  us 
as  so  inhumane  creatures,  that  we  should  have  a  pro.spect 
before  our  eyes  of  so  dreadful  a  destruction  as  unconverted 
souls  will  certainly  fall  into,  and  not  desire  their  escape, 
not  desire  they  may  fly  "  from  the  wrath  to  come  ;"  efiec- 
tually  so  to  fly  as  to  escape  that  wrath.     And  again, 

(3.)  It  is  a  required  conformity  to  our  blessed  Lord,  in 
whose  name  we  come  to  you,  whom  we  find  to  have  been 
a  mighty  lover  of  souls.  Did  not  his  descent  into  this  world 
testify  it'?  Was  not  his  death  upon  the  cross  the  most  sigv 
nificant  1  And  is  not  the  remembrance  of  it  a  standing 
testimony  hereof?  And  how  can  we  bear  his  name,  and 
sustain  lo  be  called  the  ministers  of  Christ,  and  not  mightily 
desire  the  conversion  of  souls  ■?     And, 

2.  If  we  do,  then  the  hope  of  it  cannot  but  be  a  very 
enlivening  and  encouraging  thin?.  The  hopefulness  of 
what  a  man  desires,  and  hath  his  heart  set  upon,  carries 
the  most  invigorating  power  with  it  that  any  thing  can  be 
supposed  to  do.     For, 

(1.)  It  is  very  plain,  despair  of  any  design  or  under- 
taking damps  all  endeavours.  No  man  can  rationally 
endeavour  that  whereof  he  hath  no  hope.  It  sinks  a  man's 
spirit  to  be  engaged  in  a  work  in  which,  from  time  to  time, 
he  can  hope  to  do  nothing,  as  common  experience  and  the 
rea.son  of  things  do  speak.     And, 

(2.)  On  the  other  hand,  it  is  very  plain,  that  hope  is  the 
great  engine  which  keeps  the  world  in  motion,  and  at  work 
every  where ;  it  is  the  spring  of  all  action  all  the  world 
over,  and  of  every  kind  whatsoever ;  the  intelligent  world, 
I  mean.  No  man  propounds  an  end  to  himself,  but  the 
hope  of  elTecting  it  is  the  very  thing  that  sets  him  and 
keeps  him  on  work  through  the  whole  course  of  that  en- 
deavour that  is  requisite  to  it.  The  merchant  trades  in 
hope  ;  yea,  and  (go  to  the  very  meanest  employment)  the 
ploughman  ploughs  in  hope,  and  sows  in  hope,  that  he 
may  be  partaker  of  his  hope.  And  sure  we  are  not  in  our 
work  to  deviate  from  the  common  rules  that  guide  all 
mankind  in  every  undertaking  whatsoever,  and  that  doth 
influence  them  throughout  that  undei  taking.  Why  are 
not  we  (think  you)  to  plough  in  hope,  and  sow  in  hope, 
that  we  may  be  partakers  of  our  hope  *? 

Then,  these  two  things  being  evident,  that  it  is  in  the 
eyes  of  serious  ministers  of  Christ  a  desirable  thing;  and 
that  they  that  do  seriously  desire  it,  must  needs  be  very 
much  encouraged  in  their  design  and  endeavour  of  it, 
when  it  doth  appear  to  them  a  hopeful  thing;  so  far  as 
there  is  hope  that  the  conviction  that  is  taking  hold  of  the 
consciences  of  men,  may  end  in  their  conversion.  Then 
this  apprehension  must  needs  contribute  a  great  deal  to 
their  not  fainting  in  their  work,  who  are  in  good  earnest 
engaged  in  it.     I  might  add, 

(3.)  That  it  is  an  encouraging  thing,  a  heart-strength- 
ening thing,  thus  to  apply  ourselves  to  the  very  con- 
sciences of  men  in  the  pursuit  of  this  work,  that  however  it 
will  be  as  to  the  former  thing,  yet  we  are  sure  to  gain,  in 
men's  consciences,  a  testimony  for  the  great  God.  If  con- 
science be  but  convinced,  if  we  can  so  far  recommend  our- 
selves to  the  consciences  of  men,  as  that  they  come  to  be 
convinced,  this  is  truth,  this  is  duty,  here  lies  my  danger, 
there  lies  my  hope.  If  men  are  in  their  consciences  con- 
vinced of  these  things,  and  yet  will  go  on  in  their  destruc- 
tive ways  in  the  paths  that  lead  down  to  the  chambers  of 
death,  we  have  gained  this,  however,  that,  if  they  will  go 
on,  if  they  will  perish,  it  will  be  a  testimony  for  God  in 
their  own  consciences.  And  this  will  be  a  great  thing ; 
for,  as  it  follows  presently  after,  in  the  5th  verse  of  this 
chapter,  "  we  preach  not  ourselves,  but  Christ  Jesus  the 
Lord,  and  ourselves  your  servants  for  Jesus'  sake."  Not 
ourselves  finally,  but  only  ourselves  your  servants  for 
Jesus'  sake ;  and  therefore  his  interest  and  his  concernment 
must  be  greater  and  highest  in  our  eyes :  it  is  to  him, 
therefore,  we  owe  the  principal  deference  and  highest 
honour.  And  there  will  be  a  convincing  testimony  for 
him  in  your  very  consciences,  whether  you  turn  or  not 
turn.  If  we  can  but  prevail  so  far,  in  applying  to  con- 
science, as  to  convince  it,  you  will  go  down  with  conviction 
into  the  place  of  torment,' and  thereby  a  testimony  will  be 
gained  for  our  glorious  Lord,  that  his  overtures  were  all 


Sesm.  VI. 


TO  EVERY  MAN  S  CONSCIENCE. 


777 


easy,  all  reasonable,  all  kind,  and  all  indulgent ;  and  this 
is  a  great  thing  we  shall  have  gained,  though  it  be  but  se- 
cunda^  post  Tiaufragimii  ioMda.  It  is  a  consolation,  though 
it  be  a  consolation  against  a  sad  case,  a  very  sad  case,  that 
any  should  descend  to  perdition,  from  under  the  Gospel, 
with  convinced  consciences. 
But  no  more  of  this  at  present. 


SERMON  VII/ 


Commending  ourselves  to  every  man's  conscieiice  in  the  sight 
of  God. 

We  have  considered  the  words,  according  to  what  they 
import  in  themselves,  and  we  have  it  now  in  hand  to  con- 
sider them,  according  to  that  reference  which  they  bear 
to  those  of  the  foregoing  verse.  "  Therefore,  seeing  we 
have  this  ministry,  as  we  have  received  mercy,  we  faint 
not;"  whence  we  have  collected, — That  the  application 
which  the  faithful  ministers  of  Christ  do  make  to  the  con- 
sciences of  men  in  the  sight  of  God,  atfords  them  very 
great  relief  and  encouragement  to  go  on  with  an  unfaint- 
ing  vigour  and  resolution  in  their  work:  and  we  proposed 
to  show  that  it  is  so,  upon  a  double  account,  to  wit,  the 
convictiveness,  and  the  sincerity  of  it :  the  convictiveness 
of  it  towards  them,  and  the  sincerity  of  it  towards  God. 
We  have  hitherto  been  showing  you  how  encouraging  it 
is  upon  the  former  account,  in  respect  of  the  convictive- 
ness of  the  thing ;  and  so  it  is  encouraging  upon  a  two- 
fold more  particular  account. 

1st,  As  thereby  there  is  very  great  hope  conceived  of 
conversion.    And, 

2dly,  As  hereby  a  testimony  is,  however,  gained  to  the 
great  God  and  our  Lord  Jesus  Christ  in  the  very  con- 
sciences of  men.  The  former  was  fully  insisted  on;  and 
now  I  go  on  further,  to  the  second,  to  wit.  That  the  con- 
victiveness of  such  application  tends  to  gain  a  testimony  to 
our  great  God  and  Saviour  in  their  very  souls.  And  this 
is  a  very  encouraging  thing,  a  heart-strengthening  thing, 
to  a  serious  faithful  minister  of  Christ,  that  he  shall  here- 
by gain  such  a  testimony  in  men's  consciences  for  God  and 
his  blessed  Son.  They  will  be  obliged  to  acknowledge  and 
own,  that  the  great  truths  of  the  Gospel,  upon  which  the 
principal  weight  and  stress  is  laid,  as  to  their  salvation, 
do  carry  a  clear  and  convictive  evidence  with  them;  and 
that  they  are  required  to  believe  nothing  to  this  purpose, 
which  is  not  most  evidently  true  ;  but  must  be  forced  to 
say, — I  think,  in  my  very  conscience,  these  things  are  so  ; 
they  are  as  they  are  represented ;  I  am  not  imposed  upon ; 
there  is  no  fratidulency  or  artifice  used  to  disguise  things, 
or  to  make  theni  seem  otherwise  than  they  are.  And  thus 
it  is  also  with  the  things  we  are  to  do,  and  we  are  warned 
to  avoid,  as  by  no  means  to  be  done  ;  and  likewise,  the  con- 
stitutions and  judgments  we  find  settled  and  declared  in 
the  Gospel  concerning  them  that  do  well,  and  them  that 
do  ill,  and  that  are  to  be  the  last  measures  of  the  final  judg- 
ment, are  all  most  unexceptionably  equal  and  righteous ; 
we  have  nothing  to  say  against  them,  and  so,  concerning 
the  whole  frame  and  design  of  the  Gospel,  that  it  is  wisely 
adapted  to  its  end;  that  it  carries  that  eflicacy  with  it, 
•when  once  it  takes  hold  of  con.science,  that  men  must  say. 
Here  is  a  power  not  to  be  withstood  ;  we  cannot  resist  the 
power  and  spirit  wherewith  such  and  such  things  are 
spoken;  thing';  come  tons  in  the  evidence  and  demon- 
stration of  the  Spirit  and  of  power  ;  they  must  say  there  is 
kindness  and  love  beyond  all  that  could  be  expected  or 
conceived  in  the  whole  frame  and  contrivance  of  it ;  here  is 
manifestly  a  design  to  pluck  souls  out  of  death,  to  reduce 
backsliders  unto  God,  to  save  lost  creatures  from  perish-' 
ing;  and  upon  the  whole,  therefore,  here  must  be  a  testi- 
mony gained  to  the  truth  of  God,  to  his  authority,  to  the 
equity  and  reasonableness  of  his  laws  and  sanctions,  to  his 
wonderful  wisdom,  which  he  hath  shown  in  methodizing 

•  Preached  March  3th,  1690. 


things  SO  as  the  Gospel  acquaints  us,  in  order  to  the  reco- 
very and  salvation  of  souls;  and  to  his  kindness,  goodness, 
and  mercifulness,  towards  poor  perishing  sinners,  beyond 
all  that  could  have  entered  inio  the  heart  of  man  to  expect. 
It  is  plain,  that  when  such  applications  are  made  imme- 
diately, directly,  and  properly  to  conscience,  such  a  tes- 
timony is  gained  to  the  great  God  and  Saviour  in  all  these 
respects. 

And  now  it  is  evident,  that  this  cannot  but  be  an  encou- 
raging thing  to  every  serious  faithful  minister  of  Christ;  for 
you  must  consider  (as  they  will  do)  to  whom  they  do  be- 
long ;  they  consider  who.se  they  are,  and  whom  they  are 
obliged  to  serve:  and  if  these  two  things  be  eyed  and 
looked  upon  together  ;  to  wit,  that  glorious  Lord  to  whom 
they  are  related,  and  their  most  entire  devotedness  and  fi- 
delity 10  him;  these  two  things  concurring,  cannot  but 
make  such  encouragement  as  this  arise  naturally  from  the 
above-mentioned  ground. 

1.  It  is  to  be  considered,  that  the  Lord,  to  whom  they  are 
related,  he  is  infinitely  more  than  all  this  world ;  the  whole 
creation  is  but  a  tittle,  a  nothing  to  him,  his  honour  and 
glory  are  more  worth  than  all  things.  If  all  this  world,  as 
it  was  raised  up  out  of  nothing,  were  presently  to  be  re- 
duced to  nothing  again,  that  is  a  thing  little  to  be  mattered, 
in  comparison,  if  we  bring  it  into  comparison  with  the 
glory  of  this  great  name:  which  glory  will  shine  satisfy- 
ing to  itself,  even  to  all  eternity,  whatsoever  should  become 
of  this  created  sphere  and  universal  thing;  consider  this 
in  the  stale  of  their  case.     And  then,  consider, 

2.  That  in  the  temper  of  their  minds,  there  must  be  en- 
tire devotedness  and  fideliiy  to  this  great  Lord :  and  so  as 
the  glory  of  his  name  is  a  greater  thing  in  itself  than  all 
things  besides,  so  it  must  be  to  them;  because,  with  their 
relation  to  this  great  Lord,  there  is  conjunct  that  most  en- 
tire affection  and  devotedness  to  hiin,  that  whatever  be- 
comes of  all  things  else,  this  must  always  be  principal  in 
their  eye,  the  glory  of  the  great  Lord :  you  find,  therefore, 
that  this  is  the  main  design  they  drive  at,  and  are  obliged 
to  do  in  all  their  ministrations;  that  is,  that  there  be  such 
convictions  upon  the  consciences  of  men,  as  from  whence 
a  glory  may  result,  "a  glorious  testimony  unto  God  in 
Christ,"  saith  the  apostle,  (speaking  of  his  own  labours  in 
the  ministry,)  "  according  to  my  expectation,  and  my  hope, 
that  in  nothing  I  shall  be  a.shamed,  (that  my  heart  should 
never  sink  through  shame,  nor  through  fear,)  but  that  with 
all  boldness,  as  always,  so  now  also  Christ  shall  be  magni- 
fied in  my  body,  whether  it  be  by  life,  or  by  death,"  Phil. 
iii.  17 — 20.  If  one  had  said  to  him.  What  need  you  toil 
and  harass  yourself  in  such  labours,  and  to  run  such  ha- 
zards as  you  do,  in  a  continual  course  1  What  are  you  to 
gain  by  if?  Gain,  saith  he,  why  I  shall  gain  my  point.  I 
shall  gain  my  great  design,  the  only  thing  I  am  .solicitous 
for,  and  the  only  thing,  in  comparison,  that  I  aim  at ;  that 
is,  that  Christ  may  be  magnified  in  my  body,  whether  by 
life  or  by  death ;  whether  I  live,  or  whether  I  die,  all  is 
one  to  me  ;  I  am  content  to  run  through  a  thousand  deaths 
for  the  glory  of  that  name; — that  that  name  may  be  glo- 
rified in  my  living  and  dying.  Here  is  a  continual  glory 
arising  to  that  name  out  of  this  application  to  men's  con- 
science, when  all  men,  out  of  conviction  of  conscience, 
must  be  forced  to  own  and  acknowledge  the  truth,  and 
authority  and  righteousness,  the  power,  wisdom,  and 
goodness,  which  are  all  comprehended  in  this  great  name: 
and  therefore  it  is,  that  the  ministers  of  Christ  are  to  make 
this  a  measure  to  themselves,  in  all  their  ministrations,  to 
direct  them  to  this  very  end  and  mark;  that  is,  the  bring- 
ing men  under  such  convictions,  that  a  just  testimony  may 
result  to  this  great  name, — the  name  and  honour  of  their 
glorious  Lord.  The  apostle's  reasonings  do  most  evident- 
ly imply  this,  which  you  find  he  uselh  in  that  14th  chap- 
ter of  his  former  epistle  to  these  Corinthians,  verse  24; 
he  is  there  directing  and  ordering  how  they  should  order, 
manage,  and  methodize  their  ministrations,  so  as  that 
they  might  be  most  apt  to  convince;  that  they  should  pre- 
fer plain  in.structive  words,  before  strange  tongues,  though 
that  might  very  much  amuse,  and  gain  to  them  (it  may 
be)  a  great  deal  of  applause,  that  such  and  such  could 
speak  in  assemblies  so  many  languages ;  but,  (saith  the 
apostle,)  when  the  business  of  instruction  by  prophecy. 


TO 


THE  GOSPEL  RECOMMENDS  ITSELF 


Serm.  VII, 


(as  the  word  must  there  be  used,  and  it  is  frequently,  when 
that  is  attended  to,)  if  there  comes  in  one  that  is  unlearn- 
ed, such  an  one  is  convinced  of  all,  and  judged  of  all ; 
and  thus  are  the  secrets  of  his  heart  made  manifest,  and 
so,  falling  down  on  his  face,  he  will  worship  God,  and  re- 
port that  God  is  in  you  of  a  truth.  This,  (saith  the  apos- 
tle,) I  must  have  all  your  ministrations  directed  unto ;  you 
must  aim  at  this,  to  carry  things  so,  that  the  hitherto  pa- 

fan  world,  (as  they  shall  have  opportunity  to  observe  and 
now  what  things  are  taught  among  you,)  from  the  plain 
evidence  of  the  things,  may  be  judged  and  condemned  in 
their  own  spirits,  and  may  be  brought  down  on  the  knee, 
to  fall  and  kneel,  and  confess  God  is  in  the  midst  of  this 
people  ;  God  is  in  these  ministrations  of  a  truth  :  youmust 
order  things  so,  that  this  end  may  be  effectually  obtained, 
observably  gaining  a  testimony  to  God  out  of  the  con- 
sciences of  those  you  shall  have  to  do  with  ;  and  if  this  be 
any  one's  end,  upon  which  his  heart  is  set,  upon  which  he 
is  principally  intent,  according  as  his  success  is,  in  order 
to  this,  his  great  and  principal  end,  so  will  his  encourage- 
ment be,  and  the  strength  and  vigour  of  his  spirit  in  pros- 
ecuting his  work:  according  as  his  labour  is  either  more 
actually  successful,  or  hopeful,  accordingly  is  his  spirit 
raised  up  and  kept  up  within  him  in  his  work ;  and  this  is 
a  thing  which  carries  its  own  proper  right  with  it,  whether 
it  do  fall  in  with  the  conversion  of  souls,  or  whether  it  be 
severed  from  it. 

(1.)  If  it  fall  in  with  it,  it  adds  the  greater  weight  to  it, 
for  the  poising  and  bearing  up  a  man's  spirit  in  his  work; 
for  then  this  testimony  ariselh  so  much  the  more  clearl}', 
and  so  much  the  more  fully,  when  it  proceeds  at  once  from 
the  concurrence  of  an  enlightened  mind  and  convinced 
conscience ;  and  also,  a  renewed  changed  heart,  when  it  is 
the  sense  of  the  mind,  and  of  the  heart,  together.  Oh,  how 
joyful  and  raised  a  testimony  do  convinced  and  converted 
ones  bear  to  the  truth,  and  righteousness,  and  authority, 
and  wisdom,  and  power,  and  grace  of  God  in  Christ! 
When  hearts  are  won,  with  what  complacency  do  they 
then  celebrate  all  the  glories  that  have  shone  forth  to  them 
with  efficacy  and  success,  through  the  Gospel  dispensa- 
tion! What  pleasure  do  they  take  to  speak  highly  of  his 
great  name,  whose  power  they  have  felt,  whose  light  they 
have  seen,  whose  grace  they  have  tasted  of,  in  and  by  this 
dispensation !     But  then, 

(2.)  If  these  should  be  severed,  yet  so  much  the  greater 
thing  is  a  testimony  to  the  great  God,  and  his  Christ ;  that 
there  is  in  that  case,  more  to  poise  and  weigh  up  the  spirit 
of  a  faithful  servant  of  Christ,  than  there  can  be  in  the 
want  of  the  other,  to  sink  and  press  it  down.  These  two 
things  being  compared  with  one  another,  the  gloriou.s  tes- 
timony that  is  borne  to  this  name,  and  the  actual  infelicity 
of  a  soul,  which  hath  refused  to  be  happy,  and  did  pe- 
remptorily choose  the  way  to  perdition,  that  takes  hold  of 
hell,  and  leads  down  to  the  chambers  of  death ;  so  much  a 
greater  thing  is  the  former  of  the<e,  than  the  latter,  that 
there  is  more  to  buoy  up  the  spirit  of  a  faithful  servant  of 
Christ  in  his  ministerial  work,  than  there  can  be  to  press 
and  sink  it  down. 

And  so,  upon  that  former  account;  to  wit,  the  convic- 
tiveness  of  such  an  application  to  the  conscience,  doth 
very  great  encouragement  arise  to  those  that  are  faithful 
in  their  work  of  preaching  the  Gospel,  to  go  on  with  un- 
fainting  vigour  in  it,  as  this  convictive  application  to  con- 
science, both  is  the  way  to  the  conversion  of  .souls ;  and 
also,  as  it  tends  to  gain  a  testimony  to  the  name  of  God, 
and  our  Lord  Jesus  Christ. 

But  then,  as  we  have  to  consider  to  this  purpose  the 
convictiveness  of  this  application  to  conscience,  so  we 
have  to  consider  well  in  the  next  place, 

3.  The  sincerity  of  such  application  to  conscience  :  we 
apply  and  commend  ourselves  to  the  consciences  of  men, 
in  the  very  sight  of  God  under  the  eye  of  God  ;  he  sees 
our  aim  and  design,  and  our  whole  transaction,  from  step 
to  step,  from  point  to  point;  there  is  no  thought  in  our 
minds,  no  word  in  our  mouths  to  this  purpo.se,  but  comes 
all  under  his  immediate  notice  and  cognizance  ;  and  hence 
ariseth  our  strength  and  vigour  in  our  work,  hence  it  is  we 
faint  not;  we  serve  our  Lord  Christ,  we  serve  the  great 
God,  to  whom  we  have  devoted  ourselves  under  his  own 
eye.     To  the  sincere,  il  is  a  great  consolation  their  since- 


rity is  known  ;  one  may  serve  a  man  in  great  sincerity,  and 
yet  never  be  understood,  for  he  cannot  look  into  the 
thoughts,  he  cannot  discern  the  intention  and  bent  of  the 
heart;  but  when  every  thing  lies  open  (as  we  know  it 
doth)  to  his  immediate  view,  with  whom  we  have  to  do, 
nnd  for  whom  we  are  concerned,  this  is  a  very  encoura- 
ging thing  to  the  sincere  to  know  that  it  is  known.  It  es- 
capes not  the  especial  notice  of  his  eye,  in  whose  approba- 
tion and  complacency  we  are  most  of  all  concerned;  for 
hereupon,  these  two  most  encouraging  things  do  most  ne- 
cessarily succeed  and  follow ; — 1st,  That  by  this,  their  sin- 
cerity, they  are  directly  and  immediately  in  a  good  pos- 
ture towards  God,  so  as  to  receive  the  highest  encourage- 
ment from  him.  And,  2dly,  They  are  consequentially,  by 
most  manifest  and  direct  consequence,  in  a  good  state  to- 
wards men  ;  so  as  at  least,  from  them,  not  to  receive  any 
hurtful  or  sinking  discouragement :  I  say,  it  puts  their  af- 
fairs into  a  good  posture  towards  God,  from  whom  they 
are  to  have  the  highest  encouragement;  and  it  puts  them 
con.sequentially  into  so  good  a  posture  towards  men,  as 
that,  from  thence,  they  shall  receive  no  hurtful,  heart-de- 
jecting, or  heart-sinking  discouragement.  As  to  God,  1st, 
As  to  the  former,  the  posture  and  state  wherein  it  puts 
their  affairs  towards  God,  is,  1st,  They  are  sure  of  accept- 
ance. And,  2dly,  They  are  sure  of  reward ;  be  the  suc- 
cess of  their  miiiistration  what  it  will  or  can  be  supposed 
to  be,  or  the  worst  that  can  be  supposed. 

They  shall  be  accepted  with  God,  and  shall  not  lose 
their  reward,  whatever  the  issue  of  their  labour  be.  Some 
scriptures  do  conjoin  these  together,  or  give  us  good  ground 
upon  which  to  apprehend  the  certain  conjunction  of  them, 
that  they  are  not  severed  one  from  another,  as  in  the  na- 
ture of  the  thing  we  are  sure  they  cannot  be.  Do  but  ob- 
serve to  this  purpose  that  known  and  famous  place,  Isa. 
xlix.  5.  It  is  spoken  directly  and  principally  of  our  great 
Lord  himself;  but  it  is  applicable,  in  a  subordinate  sense, 
most  justly  unto  all  that  do  serve  under  him.  In  the  third 
verse  of  that  chapter,  it  is  said,  "  Thou  art  my  servant,  O 
Israel,  in  whom  I  will  be  glorified."  And  verse  4th,  "I 
have  laboured  in  vain  ;  I  have  spent  my  strength  for 
nought  and  in  vain."  That  name  of  Israel  is  put  upon 
him,  as  sometimes,  elsewhere,  the  name  of  Jacob  is,  as 
signifying  Christ-mystical,  and  comprehending  all  his  peo- 
ple with  him  and  in  him.  "  Then  I  said,  I  have  laboured 
in  vain:  yet,  surely  my  judgment  is  with  the  Lord,  and 
my  work  with  my  God.  And  now  saith  the  Lord,  that 
formed  me  from  the  womb  to  be  his  servant,  to  bring  Jacob 
to  him  ;  Though  Israel  be  not  gathered,  yet  shall  I  be  glo- 
rious in  the  eyes  of  the  Lord,  and  my  God  shall  be  my 
strength."  I  shall  not  stay  to  dilate  (as  I  might  with  much 
point)  upon  this  scripture.  Again,  look  back  to  the  2nd 
chapter  of  this  epistle,  where  our  text  lies,  and  you  will 
see,  from  the  14th  verse  onward,  much  to  this  same  pur- 
pose. The  apostle  speaks  of  the  pleasant  savour  which 
the  faithful  ministers  of  Christ  do  carry  with  them  in  their 
ministrations,  or  in  respect  to  the  Gospel  which  they  dis- 
pense, both  in  reference  to  them  that  are  saved,  and  in  re- 
ference to  them  that  perish.  "  Thanks  be  to  God,  (saith 
he,)  which  always  cau.seth  us  to  triumph  in  Christ,  (and 
they  that  triumph  in  Christ  are  far  from  fainting,)  and 
maketh  manifest  by  us,  the  savour  of  his  knowledge  in 
every  place;  for  we  are  to  God  a  sweet  savour  of  Christ 
in  them  that  are  saved,  and  in  them  that  perish.  To  the 
one,  we  are  the  savour  of  death  unto  death;  and  to  the 
other,  we  are  the  savour  of  life  unto  life."  It  is  true  that 
we  are  so;  a  sweet  savour  of  God  in  Christ  to  the  one 
and  the  other,  or  in  reference  to  the  one  and  the  other. 
And  where  there  is  a  certain  acceptation,  there  is  a  certain 
reward,  which,  when  our  Lord  himself  did  eye,  we  are  not 
disallowed  to  eye,  you  mav  be  sure  ;  "  for  the  joy  that  was 
set  before  him,  he  endured  the  cross,  despised  the  shame, 
and  is  sat  down  at  the  right  hand  of  God,"  Heb.  xii.  3. 
That  great  and  eminent  servant  of  his,  Moses,  it  is  record- 
ed of  him,  not  as  a  blemish,  but  to  his  honour,  that  he  had 
respect  to  the  recompense  of  reward,  Heb.  xi.  7.  And  the 
aposlle  Paul  tells  concerning  himself,  when  he  avowed 
himself  to  be  the  aposlle  and  servant  of  Jesus  Christ,  (as 
in  the  beginning  of  his  epistle  to  Titus,)  he  adds,  "m 
hope  of  eternal  life,  which  God,  who  cannot  lie,  hath  pro- 
mised ;"  as  if  he  would  by  that  answer  an  inquiry,  which 


Serm.  VII. 


TO  EVERY  MAN'S  CONSCIENCE. 


T79 


(it  may  be)  some,  who  had  heard  of  his  name,  might  won- 
deringly  make.  What  should  be  the  matter  that  Paul,  that 
wise  man,  that  learned  man,  that  man  so  strenuous  an  as- 
sertor  of  Judaism,  and  so  devoted  to  the  strictest  sect  of 
Pharisaism,  should  suffer  himself  to  be  imposed  upon,  so 
as  to  espouse  the  despised  Christian  name  and  interest  1 
He,  it  seems,  is  become  a  minister  of  the  Gospel  of  Christ, 
a  servant  of  him  that  was  crucified  at  Jerusalem  not  long 
ago,  as  a  common  malefactor;  how  comes  such  a  one  as 
Paul  to  espouse  that  interest  and  profess  that  name  t  Why, 
I  do  it,  (saith  he,)  "in  hopes  of  eternal  life,  which  God, 
that  cannot  lie,  hath  promised."  Here  is  enough  to  keep 
me  from  fainting  and  sinking  in  this  work,  may  a  faithful 
minister  of  Christ  say,  notwithstanding  whatsoever  of  la- 
bour and  toil  it  carries  in  it;  and,  notwithstanding  what- 
soever inconvenience  it  may  draw  after  it ;  it  is  all  in  hope 
of  eternal  life,  wliich  God,  that  cannot  lie,  hath  promised. 
And  they  know  their  Master  and  Lord  that  employs  them, 
that  he  who  will  not  suffer  so  mean  a  thing  as  a  cup  of 
cold  water  to  a  disciple,  in  the  name  of  a  disciple,  to  lose 
its  reward,  will  never  let  a  devoted  life,  spent  in  his  ser- 
vice, and  in  an  endeavour  of  serving  that  great  design  of 
his,  which  his  heart  doth  so  appear  to  be  always  set  iSpon, 
the  saving  of  souls,  to  lose  a  coi  respondent  reward ;  there- 
fore, such  sincerity,  in  applying  to  the  consciences  of  men 
in  the  sight  of  God,  knows  who  sees  it,  who  judgeth  of  it, 
carries  in  it  encouragement  enough,  directly  God-ward, 
and  Chnst-ward,  from  whom  they  are  encouraged,  and 
principally  concerned  to  expect  and  seek  it.    But, 

As  to  men.  2dly,  It  carries  enough  in  it  by  conse- 
quence, to  fortify  them  against  every  thing  of  discourage- 
ment from  men.  What  is  there  from  men  to  discourage  •? 
Principally  two  things,  reproach  and  danger.  They  may 
be  liable  to  reproach,  but  sincerity  is  guard  against  il. 
"According  to  my  earnest  expectation,  and  mv  hope," 
(saith  the  apostle,)  "  that  in  nothing  I  shall  be  ashamed," 
Phil.  i.  20.  And  so  in  the  words  immediately  before  the 
text,  "We  have  renounced  the  hidden  things  of  disho- 
nesty, or  shame,  (as  the  word  may  be  rendered,)  not  walk- 
ing in  craftiness,  or  handling  the  word  of  God  deceitfully, 
but  by  manifestation  of  the  truth  commending,"  &c.  And, 
as  in  the  close  of  the  2nd  chapter  of  this  epistle,  "  We  are 
not  as  many  which  corrupt  the  word  of  God,"  (adulterate 
It,  ciiupoinzcing  it,)  "  but  as  of  sincerity,  as  of  God  speak 
we  in  Christ."  We  do  nothing  we  need  to  be  ashamed  of, 
as  long  as  we  do  but  apply  ourselves  about  such  things  as 
carry  their  own  evidence  in  them  to  the  con.sciences  of 
men  Our  work  admits  well  enough  to  he  done  above- 
board  ;  we  need  seek  no  corner,  no  darkness,  no  shadow 
of  death,  wherein  to  lie  hid  ;  we  may  well  go  open-faced 
in  all  that  we  do;  we  have  no  other  desi-'n  but  to  con- 
vince men,  and  bring  them  back  from  their  destructive 
ways,  and  finally,  become  instruments  of  their  being  safe 
and  happy.  ' 

And  then  for  any  thing  of  danger;  it  is  true,  they  may 
be  liable  thereto,  even  from  them  whom  they  do  convince  ■ 
convictions  do  sometimes  work  that  unnatural  way  that 
IS,  to  enrage,  to  exasperate  ;  we  read  of  some  wh6  'were 
pricked  to  the  heart,  who  cried  out  thereupon,  "  Men  and 
brethren,  what  shall  we  dor'  Acts  ii.  37.  We  read  of 
others  cut  to  the  heart  by  that  sermon  of  the  first  martyr 
Stephen  Acts  vii.  54  And  they,  thereupon,  immediately 
gnash  their  teeth ;  and  their  business  is  to  gather  up  stones 
and  stone  him  to  death.  This,  it  is  true,  may  be,  and  ad- 
mit It  to  be  so,  the  sincere  desire  of  his  glory  for  whom 
they  so  expose  themselves  in  their  ministration,  approving 
iLself  to  his  very  eye,  carries  enough  in  it  to  fortify  them 
against  the  most  formidable  appearances  of  this  kind  The 
apostle  makes  this  supposition,  even  of  running  the  hazard 
of  a  fiery  trial ;  when  he  is  exhorting  them  that  speak 
to  speak  as  becomes  the  oracles  of  God  "  I  Pet  iv  ll' 
And  with  this  same  design,  that  our  great  Lord,  for  whom 
we  .speak,  may  be  glorified,  may  have  a  glorious  testimony 
arising  to  lum^  "If  any  man  speak,  let  him  speak  as  the 
oracles  of  God;  if  any  man  minister,  let  him  do  it  as  of 
the  ability  that  God  giveth ;  that  God  in  all  things  may 
be  glorified  through  Jesus  Christ."  And  the  very  next 
words  are,  "Beloved,  think  it  not  strange  concerning  the 
fiery  trial,  which  is  .sent  to  try  you;"  never  be  concerned 
for  yourselves,  though  there  he  danger  of  a  fiery  trial  in- 


curred, if  you  can  but  be  conscious  to  yourselves  of  your 
own  sincerity,  that  you  speak  as  becomes  the  oracles  of 
God,  with  this  design,  that  God  and  our  Lord  Jesus  may 
be  glorified."  And  so  doth  the  transaction  of  all  this  afiair, 
in  the  sight  of  God,  carry  with  it  a  great  matter  of  encou- 
ragement; that  is,  sincerity  puts  our  affairs  directly  into 
the  best  posture  that  can  be  wished,  towards  God  and 
Christ;  and  leaves  them  not  in  so  ill  a  posture  towards 
men,  as  that  any  thing  should  be  feared  from  them,  or  can 
pos.sihly  arise  from  them,  to  cause  dejection  or  despondency 
of  spirit,  in  any  one  who  is  with  such  sincerity  engaged 
in  this  great  work. 

Use.  Therefore,  now  briefly  to  apply  all: — there  are 
sundry  things,  which  it  is  obvious  to  collect  and  gather 
from  all  that  hath  been  said  to  this  point,  that  may  be  very 
useful  and  instructive  to  us.     As, 

1,  That  such  as  are  sincerely,  and  with  due  seriousness, 
engaged  in  the  work  of  the  ministry,  they  cannot  but  be 
solicitous  about  the  issue  of  their  work,  how  it  will  suc- 
ceed, what  will  become  of  it;  they  do,  (it  is  true,)  through 
the  mercy  of  God,  go  on  in  their  work  without  fainiins,  as 
it  is  their  business  to  apply  themselves  to  the  consciences 
of  men,  in  the  .sight  of  God  ;  but  yet,  with  very  great  con- 
cern ;  for  what  do  they  apply  them.selyes  to  the  consciences 
of  men  abouf?  It  is  about  things  upon  which  their  salva- 
tion depends, — it  is,  that  they  may  not  be  lo.st.  "  If  our 
Gospel  be  hid,  it  is  hid  to  them  that  are  lost."  We  con- 
sider them  as  perishing  creatures,  if  our  Gospel  should  be 
hid  from  them;  therefore  we  make  it  our  business  to  ap- 
ply ourselves  to  their  consciences,  in  the  sight  of  God,  that 
it  may  not  be  hid.  And  hence  is  our  not  fainting;  it 
shows  in  those  that  do  seriously  concern  them.selves,  and 
serve  Christ  in  the  work  of  the  ministry:  there  is  great 
solicitude  about  the  issue  of  their  work,  lest  souls  should 
miscarry  and  be  lost  under  it. 

2.  We  may  collect,  that  the  true  reason  of  this  solicitude 
is  the  uncertainty  of  the  issue;  they  do  not  know  how 
matters  will  succeed  with  them  about  whom  they  are  con- 
cerned. It  may  be  life,  it  may  be  death ;  it  may  be  thev 
will  be  saved,  it  may  be  they  will  be  lost ;  some  may  be  the 
one,  some  may  be  the  other.  Seeing  that  they  need  sup- 
port against  fainting,  it  shows  that  they  are  solicitous,  and 
whence  their  solicitude  doth  arise,  and  what  is  the  true 
cau.se  of  it ;  and  though  it  is  true  indeed,  there  is  support 
from  the  consciousness  of  their  own  sincerity,  and  from 
the  aptitude  of  such  means  as  they  use,  that  souls  may  not 
be  lost ;  yet,  all  this  while,  the  dubiousness  and  uncertainty 
of  the  event  doth  so  much  deject  them,  and  make  them 
liable  to  fainting,  that  they  reckon  it  a  very  great  mercy 
that  they  do  not  faint :  "  therefore,  having  siich  a  ministry, 
as  we  have  received  mercy,  we  faint  not."  It  is  the 
mercy  of  God  to  us  that  we  sink  not,  nor  faint  in  our 
work,  to  think  how  little  hold  is  taken  upon  the  con- 
sciences of  men,  and  how  apt  men  are  to  run  counter  to 
the  conviction  of  their  own  consciences.  It  is  God's  great 
mercy  we  do  not  faint,  and  quite  give  off,  and  say,  we  will 
never  speak  in  this  name  more,  to  be  so  little  heard,  re- 
garded, attended  to,  and  complied  with  in  the  design  of  all 
that  we  say.     And  again, 

3.  We  may  gather  hence,  that  God  hath  so  graciously 
ordered  the  matter,  that  the  very  cause  of  a  faithful  minis- 
ter's solicitude  shall  yield  him  the  matter  of  his  relief; 
that  is,  his  sincerity,  his  applying  him.self  to  the  con- 
sciences of  men  in  the  sight  of  Giid.  It  is  a  man's  sincerity 
in  this  case,  that  makes  him  be  concerned,  for  they  that 
are  insincere,  will  never  be  concerned  ;  they  care  not  what 
becomes  of  their  hearers,  if  they  can  but  discourse  plausi- 
bly an  hour  when  they  must,  they  are  little  further  con- 
cerned. But  then,  (I  say,)  observe  the  goodness  of  God, 
that  from  the  same  thing,  whence  their  concern  comes, 
their  relief  comes;  that  is.  their  sincerity;  if  they  were 
not  sincere,  they  would  not  be  concerned  :  but,  because 
they  are  sincere,  thereby  they  are  relieved,  they  transact 
all  in  the  sight  of  God ;  and  so,  the  same  thing  that  gives 
them  trouble,  gives  them  relief 

4.  We  may  further  gather  hence,  that  where  there  is  the 
least  need  of  relief,  there  is  the  least  to  be  had.  They 
have  no  need  of  relief  against  any  solicitude,  and  heart- 
affecting  concern,  about  the  issu'e  and  success  of  their 
work,  who  are  not  sincere  in  it ;  and  thereupon  they  have 


•m 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


serm.  vm. 


not  that  relief  which  otherwise  would  arise  in  this  case. 
These  things  do  measure  one  another;  where  no  relief  is 
needful,  none  is  had.  They  need  no  relief,  where  there 
is  no  concern;  and  they  have  none,  because  they  are  not 
sincere.    And  again, 

5.  It  is  plain,  that  the  safety  of  souls  that  do  attend 
upon  the  Gospel  dispensation,  and  the  comfort  of  their 
ministers,  do  very  much  depend  upon  the  same  thing; 
that  is,  the  successfulness  of  the  application  to  conscience 
in  the  sight  of  God.  If  conscience  be  first  convinced,  and 
those  convictions  be  complied  with,  and  answered  in  the 
inclination  of  the  heart,  and  course  of  the  outward  prac- 
tice, such  souls  are  safe  and  happy;  and,  according  to  the 
prospect  and  appearance  that  can  he  had  hereof,  those  who 
are  engaged  in  this  great  design  of  saving  thera,  are  re- 
lieved and  comlbrted  so  much  abundantly  the  more;  their 
fullest  consolation,  and  the  salvation  and  happiness  of  the 
souls  they  are  concerned  for,  meet  in  the  same  point. 
And  therefore,  again, 

6.  If  any  do  miscarry  tmder  the  Gospel,  by  which,  and 
in  the  ministration  whereof,  applications  are  still  made  to 
their  consciences  in  the  sight  of  God,  they  perish  under  a 
double  guilt,  as  having  not  only  been  accessary  to  their 
own  ruin,  but  to  the  di'^couragemenl,  as  much  as  in  them 
lies,  of  those  in  their  work,  that  were  intent  upon  saving 
them.  And  this  is  a  double  guilt, — guilty  of  their  own 
Tuin,  and  guilty  of  the  sorrow  and  solicitude,  and  atflicling 
care  and  grief,  of  thera  that  would  have  saved  them.  And 
that  this  consideration  doth  not  weigh  nothing,  you  may 
plainly  see,  in  that  such  use  is  made  of  it,  as  we  find  else- 
where. This  apostle  urgeth  the  Christians,  Philip,  ii.  16, 
that  they  would  demean  themselves  "  as  sons  of  God 
without  rebuke  in  the  midst  of  a  crooked  and  perverse 
generation,  among  whom  they  lived,  and  shined  as  lights 
in  the  world :"  that,  as  light  Was,  through  the  word  of  God 
in  the  Gospel,  let  into  their  consciences,  it  might  shine 
through  again  in  their  conversations,  that  they  might  hold 
forth  the  word  of  life;  and  whyl  upon  what  design  or 
consideration  1  "That  we  maybe  comforted,"  that  we  may 
rejoice,  as  not  having  run  in  vain,  or  laboured  in  vain. 
Whatsoever  greater  weight  there  was  to  be  in  the  con- 
sideration of  their  own  salvation,  and  eternal  well-being, 
this  consideration  also  was  not  without  its  weight ;  it  can- 
not he  said  of  it,  that  it  had  no  weight.  That  we  may  re- 
joice, too,  and  rejoice  with  you,  in  the  day  of  Christ,  as  not 
having  run  in  vain,  or  laboured  in  vain.  But,  m  the  last 
place, 

7.  We  may  further  collect,  that,  if  there  be  a  final  dis- 
appointment as  to  any,  so  that  (as  the  expression  is  after 
the  te.xt)  they  come  at  length  to  be  "  lost ;"  and  here  is  the 
utmost  cause  given,  that  can  be  given  from  men,  of  dis- 
couragement and  heart-fainiing  to  the  ministers  of  Christ ; 
yet  all  doth  proceed  from  men's  baiiling  their  consciences  : 
these  dreadful  consequences  do  result  from  thence.  If 
men  would  but  use  their  consciences,  and  be  true  to  Ihcir 
consciences;  if  they  would  but  receive  the  truth  whereof 
conscience  is  convinced,  and  comply  with  the  precepts  and 
rules  that  conscience  doth  discern  the  equity  and  necessity 
of,  all  would  be  well ;  we  should  be  comforted,  and  you 
would  be  .saved.  But  if  neither  of  these  be,  you  see 
whence  all  proceeds ;  it  is  from  bathing  of  conscience, 
from  either  its  not  admitting  of  conviction,  or  its  not  com- 
plying with  conviction  that  hath  been  admitted.  There- 
fore, 1  shall  shut  up  all  with  this  only  double  word  of 
counsel ;  that  is, 

1.  That  you  labour  to  keep  conscience  always  awake, 
and  bring  it  awake  to  such  attendances  upon  the  dispen- 
sation of  the  preaching  of  the  Gospel ;  labour  aforehand 
to  pre-engage  conscience;  tell  your  souls  beforehand, 
when  you  are  to  come  to  such  an  assembly  as  this,  0  my 
soul,  thou  art  going  to  a  place  where  thy  conscience  is  to 
be  dealt  withal,  and  in  the  sight  of  God  !  there  is  a  great 
transaction  to  lie  between  thee  and  some  or  other  servant 
of  Chri.st,  and  the  whole  business  is  managed  under  the 
Divine  eye ;  then  say  to  thy  conscience,  Awake  !  awake  ! 
be  in  a  prepared  posture,  in  a  ready  posture  :  let  me  not 
carry  conscience  slumbering,  conscience  dreaming,  con- 
science in  a  deep  sleep,  unto  such  an  ordinance,  but  labour 
to  have  it  awake,  in  order  hereunto :  and  that  it  may  be 
•  Preached  March  Knd.  1690-91. 


so,  urge  upon  it  those  former  heads.  That  you  may  bring 
wakeful  consciences  to  these  holy  assemblies,  from  time 
to  lime,  you  are  very  much  concerned  to  keep  them  awake 
all  the  week  long:  if,  from  day  to  day,  and  from  morning 
to  night,  you  will  buy  and  sell  without  conscience  and 
eat  and  drink  without  conscience,  and  manage  your  affairs 
in  your  families  without  conscience,  then  it  is  likely  you 
will  come  without  conscience,  or  with  a  drowsy  slumber- 
ing conscience,  on  the  Lord's  day,  to  the  assembly  too ; 
you  will  find  conscience  on  those  days  as  you  use  it  on 
other  days.    And  then, 

2.  When  you  are  under  these  holy  assemblies,  and  par- 
ticularly under  the  ministration  of  the  Gospel,  labour  then 
to  keep  conscience  in  actual  exercise,  endeavour  that  your 
consciences  may  go  along  with  all  that  is  said,  and  put 
them  on  giving  their  assent,  their  actual  assent ;  take  it 
from  them,  that  so  you  may  be  (as  it  were)  preaching  to 
yourselves  all  the  while  the  minister  is  preaching  to  you; 
that  conscience  may  be  preaching  over  and  over  again; 
that  there  may  be  an  echo  within  from  conscience,  repeat- 
ing the  very  voice  of  the  minister  in  your  own  hearts ;  and 
if  this  were  done,  if  there  were  such  a  conscientious  at- 
tendance upon  this  holy  ministration,  with  respect  to  the 
eye  that  observes  you,  as  well  as  us,  and  a  design  all  along 
driven  to  one  and  the  same  purpose,  to  approve  ourselves 
to  that  eye,  we  might  hope  somewhat  would  come  of  our 
having  the  Gospel  so  long  continued  among  us,  and  of 
having  our  holy  assemblies,  with  so  much  freedom  to  re- 
sort unto.  But  if  nothing  of  this  be,  but  still  conscience 
must  be  kept  asleep  from  duty  to  duty,  there  is  nothing  to 
be  said,  but  that  hereafter  it  will  awake  for  torment. 


SERMON  VIIL* 


2  Cor.  iv.  3. 

But  if  oiir  Gospel  be  hid,  it  is  kid  to  them  that  are  lost. 

Upon  what  hath  been  so  largely  discoursed  to  you  from 
the  immediately  foregoing  words,  I  know  not  how  to  over- 
look these,  that  are  so  immediately  and  apparently  subjoin- 
ed. Though  they  have  much  of  terror  in  them,  they  may 
have  much  use,  and  may  be  useful  (even  as  they  are  ter- 
rible) to  promote  and  help  our  escape  from  that  most  ter- 
rible issue  of  things  that  they  import.  The  reasonableness 
of  their  connexion  with  the  foregoing  words,  is  obvious  to 
every  eye:  "We  have  renounced  the  hidden  things  of  dis- 
honesty, not  walking  in  craftiness,  nor  handling  the  word 
of  God  deceitfully,  but  by  manifestation  of  the  truth  com- 
mending ourselves  to  every  man's  conscience  in  the  sight 
of  God.  But  if  our  Gospel  be  hid,  it  is  hid  to  them  that 
are  lost."  The  reason  of  the  thing  speaks  itself  If  we  do 
insist  upon  such  matters  as  do  carry  in  them  a  convictive 
.self-recommending  evidence  to  every  man's  conscience ; 
if  we  do  directly  and  immediately  apply  ourselves  to  the 
very  consciences  of  men,  in  all  our  ministrations;  if  we 
endeavour  to  draw  them  into  the  Divine  presence,  and 
manage  all  our  transactions  with  their  very  consciences, 
under  God's  immediate  eye,  and  debate  matters  with  their 
consciences  before  the  throne  of  God;  if  this  be  our  way 
of  treating  with  the  souls  of  men,  so  as  that  when  they  do 
not  hear  us, — will  not  listen  to  us,  we  do  arrest  them,  we 
do  arraign  them ;  Come,  I  must  have  you  into  the  pre- 
sence of  God,  and  debate  the  maUer  with  you  under  the 
eye  of  him  that  made  you,  and  that  made  me:  if  this  be 
the  course  of  our  dealing  with  souls,  and  they  will  not 
hear,  and  our  Gospel  remains  to  them  yet  a  hidden  thing, 
it  is  all  one  to  them,  as  if  we  had  said  nothing;  if  it  "  be 
hid,  it  is  hid  to  them  that  are  lost."  This  is  the  plain  se- 
ries of  the  discourse  in  this  context. 

And  so  the  import  of  the  words,  in  themselves,  is  as 
plain  as  any  other  words  a  man  can  make  use  of.  This 
is  the  doctrine. 

Doctrine.  They  to  whom  the  Gospel  of  Christ  ii  a  hid- 
den Gospel,  they  are  lost  souls. 


Serm.  VIII. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


781 


In  speaking  to  this,  we  are,  1st,  to  open  to  you  the 
meaning  of  the  Gospel's  being  hid,  the  thing  supposed 
here;  and,  2dly,  to  show  what  is  meant  by  being  lost,  the 
thing  asserted  upon  that  supposition  ;  and  then  to  show, 
3dly,  the  connexion  between  the  one  and  the  other  of 
these,  upon  which  the  use  of  the  whole  will  ensue. 

1.  What  is  meant  by  the  Gospel's  being  hid"?  It  may  be 
said  to  be  hidden  several  ways  according  to  the  several 
ways  wherein  it  may  be  said  to  be  revealed.  And  there 
is  a  fourfold  gradation  to  be  taken  notice  of  in  the  reveal- 
ing of  the  Gospel,  or  the  things  contained  in  the  Gospel, 
unto  men,  as  there  is  a  fourfold  principle  that  is  herein  to 
be  applied  unto.     As, 

(I.)  There  is  the  principle  of  external  sense,  unto  which 
the  Gospel  is  first  to  be  brought.  "  Faith  comes  by  hear- 
ing," (Rom.  X.  17.)  as  the  apostle  tells  us.    And  then, 

(2.)  There  is  the  principle  of  understanding  and  intellect, 
unto  which  that  hearing  is  subservient  and  introductive : 
men  are  to  hear,  that  they  may  understand ;  and  it  is  a 
plague  and  doom  upon  them,  when  they  hear  and  do  not 
understand.     And, 

(3.)  There  is  a  principle  of  conscience,  which  is  the 
mind  and  understanding,  as  it  hath  to  do  with  practical 
matters ;  (as  we  have  formerly  told  you ;)  being  to  judge 
concerning  them,  either  as  things  to  be  done,  or  as  things 
that  have  been  done.  And  so  we  judge,  either  by  way  of 
prospect,  or  retrospect ;  as  you  have  heard,  conscience  is 
the  principle,  and  as  such  a  principle,  it  is  to  be  applied 
imto  :  so  much  we  have  lately  insisted  upon  to  you.  And 
then, 

(4.)  Another  principle  is  the  heart,  at  which  the  Gospel 
revelation  doth  finally  and  terminatively  aim.  It  aims 
more  immediately  at  conscience,  but  ultimately,  and  final- 
ly, at  the  very  heart,  as  you  see  afterwards  in  this  very  con- 
text :  "  In  whom  the  god  of  this  world  hath  blinded  the 
minds  of  them  that  believe  not,  lest  the  light  of  the  glori- 
ous Gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  into  them."  But  how  should  it  shine  into  them  1  or 
what  of  them  should  it  shine  intol  The  sixth  verse  tells 
you,  "  God,  who  commanded  the  light  to  shine  out  of 
darkness,  hath  shined  into  our  hearts  to  give  us  the  light ;" 
so  that  there  are  these  several  steps  in  the  revelation  of 
the  Gospel,  or  of  the  things  contained  in  the  Gospel,  unto 
men. 

1.  By  the  external  sense,  that  by  which  that  discovery 
is  to  be  transmitted  to  the  mind  or  understanding.  And 
that  it  may  be  excluded,  and  shut  out  from  thence,  the  god 
of  this  world  is  mightily  industrious  to  blind  men's  minds, 
that  the  Gospel  may  meet  with  a  stop  there ;  not  make  its 
entrance  so  far.    And  then, 

2.  It  is  further  aimed  at  to  be  revealed  to  men's  con- 
sciences, that  through  the  mind  it  may  strike  conscience, 
and  fasten  convictions  upon  men  there,  concerning  what 
they  are  to  do,  or  what  they  are  not  to  do,  or  what  they 
have,  or  what  they  have  not  done,  or  what  they  are  there- 
upon to  expect  God  to  do,  or  not  to  do,  against  them,  or  for 
them.     And  then, 

3.  Finally,  the  Gospel  is  to  be  revealed  to  the  very  hearts 
of  men.  He  that  hath  made  the  light  to  shine  out  of  dark- 
ness, hath  shone  into  our  hearts,  wherein  the  design  of  the 

fod  of  this  world  is  defeated  and  disappointed ;  so  that  the 
earns  of  Gospel  light  do  strike  through,  (notwithstanding 
all  the  resistance  and  opposition  he  makes  in  the  minds 
and  consciences  of  men,)  and,  at  length  penetrating  to  the 
heart,  hath  shone  into  our  hearts  to  give  us  the  light  of  the 
knowledge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 
And,  accordingly,  these  several  ways  may  the  Gospel  be 
said  to  be  hid.    As, 

1.  When  it  is  never  preached  to  a  people  at  all;  so  the 
great  things  that  it  contains,  and  unfolds  m  itself,  they  re- 
main a  great  and  continued  secret,  as  they  may  have  done 
long  to  many  a  people,  and  yet  do  to  very  many.  In  that 
sense,  for  several  foregoing  ages,  the  Gospel  had  been  an 
unrevealed  thing,  as  we  are  told  by  the  apostle,  Rom.  xvi. 
25.  "  Now  to  him  that  is  of  power  to  establish  you  ac- 
cording to  my  Gospel,  and  the  preaching  of  Jesus  Christ, 
according  to  the  revelation  of  the  mystery  which  was  kept 
secret  since  the  world  began,  but  now  is  made  manifest, 
and  by  the  scriptures  of  the  prophets,  according  to  the 
commandment  of  the  everlasting  God,  made  known  to  all 


nations  for  the  obedience  of  faith."  That  Gospel  which 
had  been  so  long  kept  secret,  it  became  then  revealed, 
when  the  preaching  of  it  was  set  on  foot,  even  in  all  the 
several  nations,  by  permission,  there  being  no  restraint,  no 
prohibition,  to  preach  it  to  any  nation ;  no  nation  being 
excluded,  but  a  commission  given  to  preach  it  to  all  inde- 
finitely ;  that  is,  to  any  as  there  should  be  opportunity. 
Now,  it  is  said  to  be,  in  that  sense,  a  hidden  Gospel,  the 
same  thing  that  we  have  elsewhere ;  "  The  mystery  which 
hath  been  hid  from  ages  and  generations,  but  is  now  made 
manifest  to  the  saints ;  to  whom  God  would  make  known 
what  is  the  riches  of  the  glory  of  this  mystery  among  the 
Gentiles,  (Col.  i.  26.)  which  is  Christ  in  you,  (or  among 
you,)  the  hope  of  glory."  That  is  one  sense  wherein  the 
GKjspel  is  a  hidden  Gospel.  Where  it  is  not  so  much  as 
preached,  nor  hath  been  ;  where  the  external  d  spensation 
of  it  hath  never  come,  there  hath  been  no  application  made 
to  men's  external  sense  by  it,  or  concerning  it.  This  is 
not  the  direct  intendment  of  the  apostle  here  ;  he  speaks 
to  them  whom  he  supposed  to  have  had  the  Gospel  hi- 
therto, and  at  this  time  to  have  it.  We  are,  in  the  Gospel 
dispensation,  actually  applying  ourselves  to  the  consciences 
of  men  in  the  sight  of  God,  and  yet  he  supposeththe  Gros- 
pel  to  be  hid.  It  is  not  hidden,  therefore,  in  that  sense ; 
or  its  being  so  hid,  that  is  here  meant. 

2.  It  may  be  hid  when  it  is  (though  preached)  not  un- 
derstood: and  though  it  be  revealed  to  the  external  sense, 
it  is  not  revealed  to  the  minds  of  men ;  and  so,  though 
there  be  an  external  light,  there  still  needs  an  internal  end, 
to  make  it,  in  the  useful  and  designed  sense,  a  revealed 
Gospel.  So  it  often  is,  that  men  may  sit  very  long  under- 
neath the  dispensation  of  this  Gospel,  and  yet  remain  very 
ignorant  of  the  true  import  and  meaning,  even  of  the  most 
principal  and  noble  part  of  it,  and  which  it  is  of  the  greatest 
concern  for  them  to  understand.  The  frame  and  scheme 
of  Gospel  truth  and  notions,  it  may  have  found  no  place  in 
the  minds  of  many  that  have  long  sat  under  the  dispensa- 
tion of  it.  They  may  have  been  yet  ignorant  (as  the  apos- 
tle speaks  to  those  Christian  Hebrews)  which  be  the  first 
principles  of  the  oracles  of  God,  though  they  had  the  Gos- 
pel long  with  them,  whose  design  it  is  to  acquaint  them 
with,  and  instruct  them  in,  these  things.  They  may  be 
such  as  the  apostle  elsewhere  speaks  of,  as  are  ever  learn- 
ing and  never  come  to  the  knowledge  of  the  truth.  And 
though  they  have  this  Gospel  among  them, — they  have  this 
book  in  their  hands,  yet  it  is  a  sealed  book,  and  they  have 
never  concerned  themselves  to  get  it  unsealed  :  they  read 
it  and  yet  it  is  sealed;  they  open  it,  and  yet  it  is  shut; 
really  shut  up.  If  one  say  to  them,  Understandest  thou 
what  thou  readest  1  they  do  not.  They  hear  the  word  as 
a  tale  that  is  told,  that  passeth  through  their  ears,  but  en- 
ters not  into  their  minds ;  so  may  things  be  said  to  be  hid 
that  get  not  so  far  ;  they  pass  not  the  tegument  or  involu- 
crum  of  a  dark  mind,  a  blind  mind  that  admits  them  not. 
The  expression  is  of  that  import,  in  reference  to  a  parti- 
cular thing,  that  our  Saviour  had  been  discoursing  of  to  his 
disciples  often,  when  he  was  among  them.  It  is  said,  that 
the  saying  did  not  enter  into  their  minds,  for  it  was  hid 
from  them  ;  "  They  understood  not  this  saying,  and  it  was 
hidden  from  them,  that  they  perceived  it  not,"  Luke  ix.  45. 
The  business  was  what  he  had  foretold  them  of  again  and 
again,  touching  his  own  approaching  sufferings:  it  met 
with  obstructed  minds  ;  they  could  not  endure  to  hear  with 
that  ear.  There  was  the  same  sense  latent  with  them  all, 
which  Peter  was  more  alert  and  open  in  o^^Tiing  and  speak- 
ing: "Master,  favour  thyself,  the.se  things  shall  not  be 
unto  thee."  They  who  had  so  high  an  expectation  of  his 
temporal  reign  and  kingdom,  such  a  thing  as  this,  though 
he  had  told  it  them  over  and  over,  and  told  them  again,  in 
this  chapter,  upon  his  transfiguration,  or  a  little  after,  that 
such  and  such  things  he  must  suffer,  such  and  such  things 
should  be  done  to  him,  it  entered  not  into  their  minds, 
they  perceived  it  not,  it  passed  as  water  glides  over  a  rock, 
that  admits  it  not.  And  so  it  is  with  the  greatest  and  most 
important  truths  of  the  (Jospel  that  can  be  spoken  about, 
that  can  be  brought  under  their  notice.  Commonly  they 
do  give  them  the  hearing  when  they  come  to  such  assem- 
blies :  they  hear  of  the  lost  undone  state  of  sinners,  as  they 
are  such,  and  that  there  is  reconciliation  to  be  had  by  a 
Redeemer;  but  that  Redeemer  must  and  will  have  the 


782 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  vin. 


throne ;  have  their  hearts  changed,  and  their  natures  re- 
newed. God's  kingdom  must  be  set  up  in  their  souls,  and 
in  its  power  take  place  in  (hem ;  and  sensual  lusts  and  in- 
clinations must  go  down,  be  subdued  and  brought  under. 
Men  hear  such  things,  but  they  do  not  enter  into  their 
Ininds,  they  will  not  allow  them  to  sink  into  their  minds ; 
and  so  they  hear  them  as  if  they  heard  them  not.  It  can- 
not be  said,  they  were  never  told  them,  that  they  never 
heard  them.  The  first  passage  towards  the  heart,  the  ear, 
there  the  word  goes  through  ;  but  at  the  mind,  there,  with 
many,  it  stops.  They  do  not,  that  is,  they  wUl  not,  bend 
their  minds  and  understandings  to  take  in  so  plain  and  so 
important  things.    And, 

3.  The  Gospel,  it  may  be  hid  from  conscience ;  so,  as 
though  it  do  enter  into  the  mind,  there  ii  meets  with  an- 
other obstruction ;  conscience  excludes  and  shuts  it  out. 
Many  will  not  allow  themselves  so  much  as  to  imderstand 
any  thing  of  it ;  as  many,  too,  will  not  allow  thems,elves 
so  much  as  to  hear  it, — keep  quite  out  of  the  hearing;  but 
if  it  be  heard,  and  if  it  be  understood,  yet  here,  at  this 
third  passage,  which  it  should  have  to  the  heart,  it  meets 
with  obstruction ;  that  is,  conscience  doth  not  admit  of 
conviction  about  it,  a  conviction  of  what  is  to  be  done,  or 
what  hath  been  misdone,  or  unduly  omitted  to  be  done, 
and  what  is  due  hereupon  in  point  of  vindication  of  the 
jealous  holy  God.  In  this  respect,  the  Gospel  may  still  be 
an  unrevealed  Gospel ;  that  is,  that  it  doth  not  get  into  the 
consciences  of  men,  so  as  to  strike  them  with  conviction 
about  these  things,  and  to  make  them  see  and  determine, 
and  pronounce  a  judgment  within  themselves ;  This  and 
that,  and  the  other  thing,  a  holy  righteous  God  hath  re- 
quired me  to  do,  that  I  might  live,  is  all  equal,  and  right- 
eous, and  good.  It  is  so  far  an  unrevealed  Gospel  to  them, 
that  men  will  not  be  brought  to  see  this,  though  it  be  never 
so  plain;  or  again,  to  see  that  what  I  ought  to  have  done, 
in  order  to  my  being  in  a  reconciled  slate,  and  a  safe  and 
happy  state,  towards  God,  I  have  hitherto  not  done.  I 
have  not  exercised  repentance  towards  God  ;  I  have  not 
believed  on  the  Son  of  God ;  I  have  not  come  to  a  cove- 
nant closure  with  God  in  Christ ;  one  thing  or  other,  from 
day  to  day,  hath  shifted  these  important  matters  off; 
though  I  have  heard,  indeed,  such  and  such  things  should 
be  done,  yet  so  much  of  life-time  is  worn  away  with  me, 
and  I  could  never  find  the  hour,  the  leisure  time,  when  to 
get  into  a  corner,  to  enter  into  my  closet,  and  shut  myself 
up  with  God,  and  say,  I  am  now  come  to  thee  about  the 
afinirs  of  my  .soul;  to  make  over  a  soul  unto  thee,  accord- 
ing to  the  tenor  of  thine  own  covenant,  and  there  solemnly 
to  take  hold  of  that  covenant,  and  give  up  that  soul. 
"  They  gave  themselves  to  the  Lord,  and  unto  us  by  the 
will  ul'  God,"  2  Cor.  viii.  So  plain  a  thing  as  this  is,  the 
yielding  themselves  unto  God,  conscience  will  not  see  it, 
and  be  convinced,  that  thus  it  ought  to  be:  but  days,  and 
months,  and  years,  are  worn  out  under  the  Gospel,  and  so 
great  things  as  these  omitted.  Men  are  continually  called 
upon  to  turn,  that  they  may  live ;  but  they  never  find  a 
time  to  turn.  They  will  not  settle  this  judgment  with  a 
convinced  conscience,  I  must  break  off  this  course,  or  I 
am  undone  ;  that  is,  a  course  of  estrangement  from  God, 
a  living  without  God  in  the  world.  The  Gospel  is,  in  this 
sense,  a  hid  and  unrevealed  Gospel ;  it  doth  not  go  so  far 
as  to  take  hold  of  conscience,  though  conscience  is  applied 
and  appealed  tmto,  from  time  to  time.    And  then, 

4.  It  is  hid  from  their  hearts,  and  that  is  atiother  sense 
wherein  the  Gospel  may  be  an  unrevealed  Gospel,  as  it  is 
not  yet  effectually  discovered  ;  or  the  great  things  con- 
tained in  it,  are  not  with  a  penetrating  light  pierced  into 
the  heart,  which  is  the  thing  the  Gospel  dispensation  doth 
finally  aim  at.  As  you  have  it  in  this  very  context,  the 
thing  designed  is,  that  through  the  ear,  and  through  the 
mind,  and  through  the  conscience,  the  heart  may  be  at  last 
invaded,  and  the  light  of  the  Go.spel  may  seat  itself  there, 
in  that  very  centre  of  the  soul,  and  so  there  become  vital 
light,  diffusive  of  power  and  influence  through  the  whole 
man ;  and  this  is  yet  a  heavier  case,  when  conscience  is 
convinced  and  yet  the  hearts  of  men  are  not  struck,  not 
struck  through ;  the  word  doth  not  strike  into  them,  as 
our  Saviour  said  to  the  Jews :  "  My  word  hath  no  place  in 
you;"  you  do  not  give  it  a  place,  it  cannot  find  room; 
there  is  a  resisting  heart,  that  excludes  and  shuts  it  out. 


It  is  in  these  latter  senses  that  the  Gospel  must  be  under- 
stood to  be  spoken  of  as  a  hidden  Gospel  here,  as  the  mind 
understands  it  not,  or  as  the  conscience  is  not  convinced  of 
it,  or  as  the  heart  doth  not  entertain  or  give  reception  to  it. 
You  find,  in  the  foregoing  chapter,  that  the  case  of  the 
Jews  being  spoken  unto,  upon  the  occasion  of  that  compa- 
rison, which  the  apostle  had  been  making,  in  the  whole  of 
that  chapter,  between  the  Mosaical  or  Judaical,  (2  Cor.  iii.) 
and  the  evangelical  dispensation,  he  gives  the  preference 
(as  there  was  cause)  to  the  evangelical  dispensation,  far 
above  the  Mosaical  and  Judaical,  in  this  respect,  that  there 
was  a  clearness  which  went  with  the  Gospel  dispensation, 
which  did  not  accompany  the  Mosaical  one ;  and,  like- 
wise, that  there  was  a  power  and  efiicacy  that  went  with 
the  Gospel,  that  went  not  with  the  law.  Towards  the  latter 
end  of  the  foregoing  chapter,  he  discourseth  to  them,  that, 
in  opposition  to  the  former  dispensation,  there  was  a  clear- 
ness of  light  in  the  latter  dispen,sation.  Whenever  the  law 
was  read  among  the  Jews,  it  was  a  veiled  thing;  he  refers 
to  that  which  is  a  usage  among  them,  at  this  day,  when 
the  law  is  read,  to  have  a  veil  covering  them,  as  I  have 
seen,  (and  it  is  like  many  of  you  have  seen,)  looking  into 
their  synagogues;  but  the  apostle,  you  see,  speaks  there  of 
the  veil  on  the  heart :  which,  as  the  former  doth  import 
opposition  to  the  clearness  and  perspicuity  of  light,  that 
did  shine  in  the  Gospel  dispensation,  this  speaks  somewhat 
opposite  to  that  efficacy  and  power  upon  the  heart,  which 
did  accompany  that  dispensation  too ;  so  as  that  souls 
should  be  transformed  and  changed  by  it,  into  the  image 
and  glory  of  it.  "  We  all  with  open  face,  beholding,  as  in 
a  glass;"  so  we  read  it,  and  we  read  it  with  disadvantage, 
considering  the  similitude  that  he  had  made  use  of  before ; 
for  the  word  we  read  open,  signifies  unveiled,  he  having 
been,  a  little  while  before,  speaking  of  the  veil.  "  We  all, 
with  unveiled  face,  (so  it  should  be,  to  make  the  matter 
clearer,  though  the  sense  be  the  same,)  behold,  as  in  a  glass, 
the  glory  of  the  Lord ;"  but,  for  that  poor  people,  they  had 
a  veil  not  only  upon  their  faces,  but  a  veil  upon  their  hearts, 
so  as  that  nothing  should  enter  there.  But  when  it  shall 
turn  to  the  Lord,  the  veil  shall  be  taken  away ;  when  it 
shall,  the  expression  is  impersonal ;  when  there  shall  be  a 
turning  to  the  Lord  ;  when  the  season  of  the  geiieral  turn- 
ing of  that  people  to  the  Lord-  shall  be,  the  veil  shall  be 
done  away.  And  now  we,  for  the  present,  with  unveiled 
face,  behold,  as  in  a  glass,  the  glory  of  the  Lord,  and  are 
changed  into  the  same  image.  And  when  the  Gospel  is 
hid  in  this  sense,  it  is  a  very  dismal  thing  ;  that  is,  that  it 
should  go  through  the  ear,  and  through  the  mind,  and 
through  the  conscience,  and,  after  all  this,  stop  at  the  very 
heart.  A  veil  enwrapping  the  heart,  shuts  it  up ;  light 
shines,  shines  round  about  in  the  external  dispensation, 
shines  into  the  mind,  things  are  competently  understood  ; 
shines  into  the  conscience,  and  that  is  convinced  that  those 
things  are  true  and  right  which  the  Gospel  doth  hold  forth ; 
and  my  practice,  in  reference  thereunto,  hath  been  wrong, 
injurious,  altogether  inexcusable,  and,  consequently,  un- 
safe ;  and  yet  the  heart  holds  out;  this  last  fort  yet  surren- 
ders not,  is  not  taken  ;  the  glory  of  the  Gospel  is  not  re- 
vealed there,  doth  not  shine  into  the  heart,  so  as  there  to 
take  in  the  glory  of  God  in  the  face  of  Jesus  Christ;  as 
the  Ulh  verse  of  this  chapter  speaks. 

You  may  be  sure,  if  there  be  a  revelation  in  the  last 
sense,  there  is  a  revelation  in  all  the  foregoing  .senses.  If 
the  Gospel  be  thus  revealed  in  the  very  heart,  then  we 
may  be  sure  it  was  in  the  conscience,  it  was  so  in  the  mind 
and  understanding,  and  it  hath  been  so  in  the  external  dis- 
covery and  dispensation  of  the  Go.spel  to  ihe  ear  and  out- 
ward sense.  But  if  it  had  not  been  revealed  in  the  first  of 
these  senses,  it  is  in  none  of  the  rest.  If  you  speak  by  way 
of  affirmation,  the  affirmation  of  the  last  implies  the  af- 
firmation of  all  the  former;  if  you  speak  by  way  of  nega- 
tion, the  negation  of  the  first  implies  the  negation  of  all 
the  consequents. 

But  as  was  told  you  at  first,  on  this  occasion,  that  it  is 
not  the  hiddennessof  the  Gospel,  in  the  first  sense,  as  hav- 
ing never  been  heard  and  preached,  that  is  intended 
here  ;  but  in  the  latter  sen.se  it  is  chiefly  meant ;  that  is, 
if  persons  who  hear  this  Gospel,  never  understanding  it; 
or,  understand  it,  but  are  never  convinced  of  it ;  or  are  con- 
vinced of  it,  and  their  hearts  are  never  altered  never  ef- 


Serm.  VIII. 


THE  GtOSPEL  HIDDEN  TO  LOST  SOULS. 


',83 


fectually  changed  by  it, — then  is  the  Gospel  a  hidden 
Gospel  to  them  in  the  sense  here  meant. 

And  so  the  hiddenness  of  the  Gospel  in  the  intended 
sense,  may  be  two-fold ;  or  may  be  considered  under  two 
distinct  notions,  either  as  sinful  or  as  penal. 

1.  As  sinful.  And  in  the  first  sense,  (which  I  have  told 
you  is  not  meant,)  ordinarily,  the  Gospel  cannot  be  said  to 
be  hid  in  a  sinful  sense.    Those  that  live  in  the  remotest 

Earts  and  quarters  of  the  world,  it  is  not  their  sin  that  they 
ave  not  the  Gospel,  while  there  was  no  means  or  oppor- 
tunities of  their  ever  having  it ;  nor  will  it  be  charged 
upon  them,  where  there  was  a  simple  impossibility  of  com- 
ing by  that  knowledge,  which  the  Gospel  contains,  or  is 
the  means  of;  it  will  never  be  imputed  as  their  sin,  that 
they  had  it  not.  As  it  is  said  in  reference  to  the  law,  (and 
indeed  by  the  law  there  is  meant  the  whole  revelation  of 
the  mind  and  will  of  God,)  "  They  that  sin  without  the 
law,  shall  be  judged  without  the  law;  and  so,  they  that 
have  sinned  without  the  Gospel,  shall  be  judged  without 
the  Gospel ;  they  that  have  siimed  with  the  law,  shall  be 
judged  by  the  law  ;  and  they  that  have  sinned  against  the 
Gospel,  shall  be  judged  by  the  Gospel."  Law  is  there 
taken  in  that  sen.se,  for  that  revelation  of  the  mind  of  God, 
which  is  superadded  to  natural  light;  "  They  that  have 
siimed  without  this,  shall  be  judged  without  this ;  and  they 
that  have  sinned  under  it  or  against  it,  shall  be  judged  by 
it."  There  will  be  no  excuse  to  them  from  punishment,  if 
they  have  violated  and  resisted  that  law  and  light  which 
they  had ;  if  they  go  about  to  excuse  themselves,  any  of 
them  that  way,  I  had  not  an  express  written  law ;  when 
you  sinned  without  law,  you  shall  suffer  without  law.  It 
will  be  but  a  like  case  with  that  of  the  soldier's  excuse  to 
the  commander,  Pericles,  the  Athenian  general,  when  he 
charged  him  with  a  fault,  and  asked  him  how  he  came 
to  do  it,  Invitus  feci,  invitus  ergo  pwnas  dabis.  "  I  did 
it  unwillingly,"  and  you  shall,  therefore,  suffer  unwill- 
ingly. 

But  the  great  iniquity  is,  or  then  is  the  Gospel  hid  in  a 
sinful  sense,  when  men  have  it  among  them,  or  may  have 
it,  and  will  not  hear  it ;  or  do  hear  it,  and  never  under- 
stand it ;  that  is,  never  apply  or  set  themselves  to  under- 
stand it;  or  receive  no  conviction  from  it,  or  receive  no 
suitable  im,pressioii  on  their  hearts  from  it.  Thus,  all  the 
while,  is  the  Gospel  hid  to  him  by  their  own  iniquity,  that 
they  do  voluntarily  make  resisting  efforts  against  it,  as 
every  thing  of  sin  must  have  somewhat  of  volnntarium  in 
it;  it  supposeih,  that  otherwise,  a  brute  agent  might  be  as 
capable  of  sin  as  a  rational  one,  and  that  cannot  be.  But 
here  lies  the  iniquity,  that  men  might  understand,  and  they 
■will  not;  might  consider  and  be  convinced,  and  Ihey  will 
not ;  and  there  is  a  natural  faculty  that  should  turn  them, 
even  in  their  very  hearts,  but  there  is  a  sinful  disinclination, 
and  they  will  not  (urn :  for  it  is  the  will  that  is  not  turned ; 
"  You  will  not  come  to  me  that  you  might  have  life."  And 
so,  when  the  Gospel  is  hid,  it  is  hid,  not  because  men  can- 
not see,  but  becau.se  thev  will  not ;  they  do  (as  it  were) 
pretend  the  veil ;  stretchYorth  the  veil  before  their  eyes, 
or  bind  it  close  over  their  own  eyes,  hoodwink  themselves 
that  they  will  not  see. 

As  the  case  is  stated  by  the  apostle :  "  Alienated  from 
the  life  of  God,  through  the  ignorance  that  is  in  them  ;  and 
because  of  the  blindness  of  their  hearts,  through  the  igno- 
rance that  is  in  them,"  Ephes.  iv.  18.  But  what  kind  of 
ignorance  is  thaf!  See  how  it  is  paraphrased,— it  is  a 
blindness  of  heart,— it  is  a  blindness,  because  they  will 
not  see,  a  voluntary  affected  blindness:  and  this  makes 
the  hiddenness  of  the  Go.spel  to  be  so  in  a  sinful  sen.se. 
for  here  is  volunlarinm  in  the  case ;  the  same  thing  that 
we  find  spoken  in  reference  to  natural  light  in  the  pagan 
world;  that  is,  that  there  was  that  which  might  be  known 
)f  God  among  them,  it  was  manifest  in  them,  for  God 
lad  revealed  it  to  them,  or  among  them,  as  the  particle 
'here  used  maysignifv:  but  they  liked  not  to  retain  God 
in  Iheir  knowledge,  Rom.  i.  20—28.  As  it  there  follows ; 
That  Imowledge  was  ungrateful  to  them,  and  an  unwel- 
come thing  to  them ;  and,  therefore,  they  fence  against  it, 
and  exclude  it  from  among  them,  what  they  can,  as  a  man 
would  keep  off  fire  from  his  bosom ;  such  was  the  light  of 
God  which  shone  to  them  ;  "  Light  shmeth  in  darkness, 
but  the  darkness  will  not  comprehend  il,"  John  iii.  19. 


The  minds  of  men  do  fortify  themselves  against  this  light, 
as  much  as  in  them  is  :  so  in  reference  to  Gospel  light  tooi 
"  This  is  the  condemnation,  that  light  is  come  into  the 
world,"  John  iii.  19.  Here  was  supervening  light,  acces- 
sary light,  come  into  the  world;  "but  men  loved  darkness 
rather  than  light,  because  their  deeds  were  evil."  And  so 
the  Gospel  is  a  hidden  thing  to  them,  because  they  do 
exclude  it,  even  to  the  very  uttermost ;  stop  it  where  they 
can  stop  it,  either  by  not  understanding  it,  or  not  consider- 
ing it,  or  by  not  admitting  conviction  about  it,  or  by  not 
obeying  from  the  heart.     And  then, 

2.  Being  thus  far  sinfully  hidden,  it  comes  also  to  be 
penally  hidden  by  a  nemesis,  hidden  by  a  just  vindicta ;  ye 
will  not  understand,  then  ye  shall  not  understand ;  you 
will  harden  your  hearts  against  light,  against  grace,  and 
against  the  design  of  the  Gospel,  and  they  shall  be  hard- 
ened ;  that  is,  God  doth  only  say,  "  I  will  let  you  have 
your  own  design ;"  he  doth  harden,  non  pertirudo  Malhi- 
ham,  sed  non  impertiendo  graliam ;  as  Austin's  apt  speech 
was  of  old,  to  that  sense  ;  you  do  make  it  your  business  to 
harden  your  hearts,  and  fence  and  fortify  them  against 
the  light  and  grace  of  the  Gospel ;  and  since  you  will 
have  it  so,  so  let  it  be.  So  long  (it  may  be)  a  contest  hath 
been  driven  on  with  such  souls  ;  but  at  last,  God  sees  fit 
to  recede,  to  retire,  to  give  off;  now  you  have  conquered, 
enjoy  your  victory;  these  are  victories,  that  undo  men, 
that  tend  to  their  ruin.  We  are  never  to  suppose,  that  the 
doom  passeth  before  the  desert,  such  a  doom  as  that  espe- 
cially; "  Let  them  that  be  filthy  be  filthy  still;  they  that 
are  unjust  be  unjust  sliU,"  Rev.  xxii.  "And  when  I 
would  have  purged  you,  and  you  would  not  be  purged, 
your  iniquity  shall  not  be  purged  from  you  till  you  die," 
Ezekiel.  But  when  that  hath  been  persisted  in  long  and 
highly,  as  the  case  was,  in  reference  to  the  old  world,  it 
comes  to  this  at  last,  "My  Spirit  shall  not  always  strive 
with  men,"  Gen.  vi.  3.  God  did  contend  long,  even  by 
his  Spirit,  against  the  wickedness  of  an  apostate  world,  till 
at  length,  a  deluge  and  flood  comes;  and  a  little  before 
that,  the  determination  goes  forth,  "  My  Spirit  shall  no 
longer  strive  with  man ;"  I  see  men  are  intent  upon 
perishing,  they  will  be  lost,  let  them  be  lost ;  I  have  been 
striving  with  them  so  long,  and  they  will  have  that  course 
that  ends  in  perishing  ;  my  Spirit  shall  give  them  obstruc- 
tion in  their  way  no  longer.  And  this  was  the  determi- 
nation, at  length,  in  reference  to  that  people  of  the  Jews, 
that  peculiar  people  that  he  singled  out  from  the  rest 
of  the  world ;  he  bore  their  manners  long,  he  contended 
with  them  long,  while  they  always  resisted  the  Holy 
Ghost ;  (as  Stephen  tells  them  ;)  "  As  your  fathers  did,  .so 
do  ye,"  Acts  vii.  51.  Implying  this  to  be,  with  that 
people,  an  entailed  war  upon  their  posterity,  with  the 
Spirit  of  God ;  you  do  but  keep  up  a  war  against  the 
Divine  Spirit  from  age  to  age,  as  your  fathers  did  before 
you  ;  "  Tney  rebelled,  and  vexed  his  Holy  Spirit,  till  he 
turns  and  fights  against  them,  and  becomes  their  enemy," 
Isaiah  Ixiii.  9.  But  what  did  things  come  to  in  this  con- 
test, between  the  Spirit  of  God,  and  the  fathers  of  this 
people,  to  whom  Stephen  speaks  ?  Why,  in  reference  to 
them,  it  comes  at  last  lo  that  terrible  doom,  which  we 
have  in  the  6th  chapter  of  Isaiah,  and  lOlh  verse.  All 
that  goes  before  in  that  chapter,  is  nothing  else  but  a  ter- 
rible preparation  for  that  awful  .solemnity,  of  pronoun- 
cing this  doom.  Here  is  a  glorious  appearance  of  the 
great  God  in  the  temple,  in  the  very  year  of  King  Uzziah's 
death,  of  which  you  may  read  in  the  known  stor)';  "  I 
saw"  (saith  the  prophet)  "the  Lord  sitting  upon  a  throne, 
high  and  lifted  up,  and  his  train  filled  the  temple  ;  above 
it  stood  the  seraphims,  each  of  them  had  six  wings  ;  with 
twain  he  covered  his  face,  with  twain  he  covered  his  feet, 
and  with  twain  he  did  fly."  One  of  these  seraphims  cry- 
ing to  another,  "  Holy,  holy,  holy.  Lord  God  of  Hosts,  the 
whole  earth  is  full  of  thy  glory."  Here  is  a  most  mag- 
nificent, splendid,  and  glorious  appearance ;  and  what  was 
it  for'?  What  was  the  design  of  ill  The  prophet  is  called 
forth,  he  is  astonished  at  the  sight,  and  cries  out,  "Wo 
is  me,  I  am  undone,  I  am  a  man  of  unclean  lips,  for  mine 
eyes  have  seen  the  King,  the  Lord  of  hosts."  Well,  he  is 
fortified,  being  almost  sunk  in  his  spirits  upon  the  terrible 
majestic  glory  of  this  appearance.  One  of  the  seraphims 
flies  to  him,  with  a  live  coal  in  his  hand,  layi  it  on  his 


784 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  IX, 


mouth,  toucheth  his  lips,  tells  him  his  iniquity  is  purged 
away.  Well,  what  is  after  all  this  1  Now,  saith  God, 
"  Thou  art  thus  prepared,  I  have  a  message  for  thee  to  go 
upon."  And  what  is  that  1  Why,  saith  he,  "  Go  and  tell 
this  people,  Hear  ye  indeed,  but  imderstand  not ;  see  ye 
indeed,  but  perceive  not ;  make  the  heart  of  this  people  fat, 
and  their  ear  heavy,  and  shut  their  eyes ;  lest  they  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand  with 
their  hearts,  and  be  converted  and  be  healed."  This  is  the 
design  of  this  glorious  appearance,  and  this  solemn  mes- 
sage, afler  this  august  manner;  a  thing,  that  miglit  even 
shake  the  foundation  of  heaven  and  earth,  to  have  the  case 
represented  and  in  view,  as  really  it  was ;  and  you  find 
that  this  very  thing,  this  passage  in  this  chapter,  it  is  with 
the  greatest  awfulness  imaginable  reiterated  again  and 
again  in  the  New  Testament ;  several  times  by  our  Saviour, 
and  at  length  by  the  apostle  Paul,  when  finally  testifying 
at  Rome  against  that  more  perverse  infidelity  of  this  peo- 
ple, than  ever  he  met  with  among  pagans ;  as  indeed,  it 
was  always  observable  of  them,  they  were  more  high,  and 
haughty,  and  peremptory,  and  malicious,  in  their  unbelief. 
Some,  indeed,  (when  the  apostle  had  convened  them 
together  at  his  dwelling-house  in  Rome,)  believed  the 
things  tliat  were  spoken,  and  some  believed  not.  "  And 
when  they  agreed  not  among  themselves,  they  departed," 
Acts  Xxviii.  25,  26,  27.  After  the  apostle  had  spoken 
our  word  ;  and  it  is  this  terrible  word  repeated  and  recol- 
lected ;  "  Well  spake  the  Holy  Ghost,  by  Isaiah  the  pro- 
phet, to  our  fathers ;  Go  unto  this  people,  and  say.  Hear 
ye  indeed,  but  understand  not,  and  see  ye  indeed,  but 
perceive  not ;  for  the  heart  of  this  people  is  waxed  gross, 
and  their  ears  are  dull  of  hearing,  and  their  eyes  have 
they  closed ;  lest  they  should  see  with  their  eyes,  and 
understand  with  their  hearts,  and  they  should  be  con- 
verted, and  I  should  heal  them."  This  the  matter  may 
come  to,  conversion  and  healing ;  and  I  am  speaking  to 
you,  to  represent  it  to  you,  that  it  may  come  to  this,  on 
purpose  to  prevent  (if  God  will)  the  other  ever  doing  so ; 
and  if  it  be  considered  seriously,  and  taken  to  heart,  as 
the  importance  of  such  a  case  doth  require ;  it  will  never 
come  to  this  sad  issue  among  you.  If  there  be  none  of 
you  that  do  bend  your  minds,  and  fortify  your  consciences, 
and  obdure  your  own  hearts  against  the  truth,  and 
against  the  grace,  and  against  the  Gospel  of  our  Lord, 
things  will  have  a  better  issue  with  you ;  they  shall  issue 
in  things  "  that  accompany  salvation,  though  I  thus  speak," 
Heb.  vi.  9. 


SERMON  IX.' 


2  Cor.  iv.  3. 

Hut  if  our  Gospel  be  Aid,  it  is  hid  to  them  t/tat  are  lost. 

We  have  shown  (and  the  matter  is  in  itself  plain)  how 
these  words  relate  to  those  that  go  before;  that,  in  as 
much  as  it  is  the  design  of  the  faithful  ministers  of  Christ, 
in  the  cour.se  of  their  ministry,  to  commend  ourselves  to 
the  consciences  of  men  in  the  sight  of  God  ;  and  that  the 
great  things  that  they  deal  with  men  about,  are  therefore 
supposed  to  be  such  as  do  carry  in  them  a  self-recom- 
mending evidence  to  men's  consciences,  as  you  have  heard 
they  do  ;  that  in  this  state  of  the  case,  things  being  thus, 
if  yet  the  Gospel  do  remain  a  hidden  Gospel,  those  to 
whom  it  is  so,  must  be  lost  souls ;  and  that  is  it,  which  is 
with  us  the  ground  of  discourse  from  these  words,  to 
wit. 

Doctrine.  That  the  Gospel  being  hid  to  them,  who 
continually  live  under  it,  is  a  very  sad  token  of  their  be- 
ing lost ;  it  was  propounded,  in  speaking  of  this,  to  open 
to  you, 

1.  In  what  sense  the  Gospel  may  be  said,  and  is  here 
meant,  to  be  hid. 

2.  To  show  what  this  being  lost  must  mean. 

3.  What  connexion  there  is  between  these  two, — The 

•  Preaclied  Morcli  29th,  1691. 


Grospel  being  hid  to  any,  and  their  being  lost.    And  then 
the  use  will  ensue. 

The  first  we  have  showed  already,  what  is  meant  hereby, 
the  Gosp.^l's  being  hid.    We  are  now  next  to  show  you, 

2.  What  this  being  lost  doth  signify.  In  general,  it  is 
not  an  external  or  temporal  ruin  that  is  here  spoken  of, 
but  a  spiritual  and  eternal  one  :  it  is  the  soul's  being  lost, 
and  lost  for  ever,  which  is  manifestly  the  thing  here 
meant  ;  that  being  lost,  which  doth  certainly  ensue  upon 
blindness  of  mind,  infidelity,  and  exclusion  of  the  light  of 
the  glorious  Gospel  of  Christ,  as  the  following  words  show ; 
and  which,  therefore,  shows  that  it  must  be  a  spiritually 
eternal  ruin  that  is  here  meant.  But  that  being  the  mean- 
ing in  the  general,  we  must  know  that  men  may  be  lost 
two  ways  ;  that  is,  either  actually,  as  it  is  with  them  who 
are  already  in  hell,  on  whom  the  infernal  pit  hath  already 
shut  its  mouth  ;  or  else  as  they  are  liable  and  tending  to 
such  a  ruin.  And  it  must  be  in  this  latter  sense  that  they 
are  spoken  of  as  lost  here,  to  whom  the  Gospel  is  a  hid- 
den Gospel.  It  is  spoken  for  the  warning  of  survivors, 
and  to  make  such  look  about  them  that  do  as  yet  live 
fruitless  lives,  and  are  unimpressed  under  the  Gospel, 
which  in  the  name  of  the  eternal  God  is  from  time  to  time 
preached  to  them.  And  nothing  is  more  ordinary,  either 
in  Scripture  or  in  common  speech,  than  to  speak  of  men 
as  lost  who  are  in  visible  tendency  unto  destruction,  though 
they  are  not  yet  actually  destroyed.  Now  for  this  liable- 
ness  to  be  lost,  or  this  tendency  to  destruction  that  is  here 
manifestly  meant,  and  in  respect  whereof  those  here  spoken 
of  may  be  said  to  be  lost ;  that  may  again  be  two-fold ; 
that  is,  either  it  maybe  such  a  liableness  to  destruction  as 
is  common  to  the  apostate  children  of  men  as  such  :  or 
else  that  liableness  to  destruction  which  is  special  with 
some  more  than  others,  or  as  having  somewhat  peculiar  in 
it  which  renders  their  case  worse  'han  the  common  case. 
In  the  former  sense  all  the  apostate  world  is  spoken  of  as 
lost;  all  the  apostate  world  that  remains  yet  unreconciled, 
unconverted  ;  "  The  Son  of  man  came  to  seek  and  save 
that  which  is  lost,"  Matthew  xviii.  11.  Every  unconverted 
sinner  is  in  this  sense  a  lost  creature.  And  so  indeed  they 
may  be  said  to  be  all  lost ;  (Luke  xix.  10.)  the  whole  apos- 
tate world  yet  continuing  in  their  apostacy  upon  a  double 
account,  1st,  In  wickedness;  and  2nd,  Under  wrath. 

1st,  In  wickedness.  So  all  unconverted  sinners  are  lost 
creatures,  lost  in  sin ;  nothing  is  indeed  more  ordinary 
than  to  speak  of  a  wicked  person  (even  as  he  is  such)  un- 
der the  notion  of  a  lost  person.  Even  among  pagans  them- 
selves, of  a  very  wicked  man,  a  debauched  person,  they 
say  he  is  a  perdite  ncqtuim,  and  that  he  is  a  man  perdidis- 
simus  moriius;  a  flagitious  person  is  a  lost  person,  and  the 
word  that  is  commonly  used  in  the  Greek  in  profane  au- 
thors (as  you  have  it  used  again  and  again  in  Scripture 
too,  Asotos  and  Asolia)  signifies  one  that  is  lost,  or  one  that 
is  unsaved,  or  cannot  be  saved.  So  all  the  ungodly  world 
is  lost  in  sin  and  wickedness  ;  which  sin  is  death  began, 
being  in  its  prevailing  power  over  them,  they,  being  under 
the  dominion  of  it,  are  dead.  "  To  be  carnally  minded  is 
death,"  that  is,  to  be  under  the  dominion  of  a  carnal  mind 
is  death  ;  he  is  a  dead  man,  he  is  a  lost  man,  that  is  under 
the  dominion  of  a  mind  habitually  carnal,  not  capable  of 
savouring  divine  things,  the  things  of  the  Spirit,  Rom.  viii. 
5,6.  "You  hath  he  quickened  who  were  dead  in  tres- 
passes and  sins,"  Eph.  ii.  1.  who  were  dead,  lo,st  in  death. 
Death  hath  a  present  and  actual  dominion  over  all  this 
apostate  and  unreconciled  world ;  reigns  over  it  in  con- 
junction with  sin.  That  is  not  to  be  understood  barely  of 
liableness  to  natural  death,  that  is  a  low  diminishing  sense 
of  that  reign  of  death  spoken  of  Rom.  v.  The  restitution 
of  that  life  is  meant  which  was  lost  in  Adam's  tran.sgres- 
sion,  by  which  not  only  did  men  become  not  only  mortal 
but  sinful;  not  only  mortal  as  to  their  bodies,  biit  sinful 
(and  so  under  death)  as  to  their  souls ;  which  was  also 
the  plain  meaning  of  their  being  all  dead :  "  The  love  of 
Christ  constrains  us,  because  we  thus  judge,  that  if  Christ 
died  for  all,  then  we  were  all  dead,"  3  Cor.  v.  14.  A  uni- 
versal death  stretching  its  wings  over  all  this  world,  and 
covering  it  with  a  deadly  shade"  every  where  ;  and  all  were 
alienated  from  the  life  of  God,  destitute  and  forsaken  of 
the  Divine,  the  vital  presence ;  God  departed  and  with- 


Sebm.  IX. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


785 


drawn  and  gone,  as  he  is  from  this  apostate  world  yet  un- 
reconciled ;  and  so  are  all  said  to  be  lost  in  wickedness, 
perdiie  'fiequam,  as  the  common  phrase  is. 

2dlv,  All  were  lost  in  wrath  too,  or  under  wrath ;  "  The 
wrath  of  God  being  revealed  from  heaven  against  all  un- 
godliness and  unrighteousness  of  men,"  Rom.  i.  17.  who 
hold  the  truth  in  tmrighteousness,  as  men  imiversally  do. 
And  so,  in  this  double  respect,  men  being  generally  said 
to  be  lost ;  lost  in  sin,  and  lost  under  Divine  wrath ;  the 
phrase  of  their  being  lost  is  so  applicable  to  them  as  the 
like  phrase  would  be  to  any  man  in  this  case,  supposing 
these  two  things  to  concur  in  the  particular  case  of  any 
man ;  1st,  That  he  is  a  person  dreadfully  diseased,  that 
some  mortal  disease  is  upon  him  that  is  likely  to  be  the 
end  of  him  very  soon  ;  and  '2nd,  That  he  is  an  offending 
criminal  besides,  that  he  hath  fallen  tinder  the  sentence  of 
the  law  that  condemns  him  to  die.  When  these  things 
concur  in  any  particular  person's  case,  that  is,  he  is  a  most 
dangerously  diseased  person,  hath  a  mortal  disease  upon 
him,  and  that  he  is  under  a  sentence  and  doom  to  die  at 
the  same  time ;  who  would  not  say  the  man  were  lost  t 
It  is  a  great  question  whether  his  disease  or  the  halter  will 
despatch  him  soonest.  But  he  is  lost  the  one  way  or  the 
other :  so  it  is  with  the  apostate  world ;  they  are  lost  in 
sin  ;  this  is  their  disease  which  carries  death  in  it.  "  To 
be  carnally  minded  is  death  ;"  these  men  carry  their  own 
death  about  them  wherever  they  go :  and  then  they  are 
imder  a  doom  besides ;  that  is,  all  the  impenitent  unbe- 
lieving world  lie  under  a  doom,  vmder  a  sentence.  "  There 
is  no  condemnation  to  them  that  are  in  Christ  Jesus,  who 
walk  not  alter  the  flesh,  but  after  the  Spirit,"  Rom.  viii.  1. 
What  doth  this  imply,  but  that  there  is  condemnation  to 
all  the  rest,  only  those  are  excepted  from  condemnation 
who  are  in  Christ,  walking  not  after  the  flesh,  but  after 
the  Spirit  1  all  the  rest  then  are  condemned  men,  dead 
men,  all  lost  t  This  is  one  notion  wherein  those  not  ac- 
tually destroyed,  or  on  whom  the  infernal  pit  hath  not 
already  shut  its  mouth,  may  yet  be  said  to  be  lost,  as  being 
liable  to  be  lost,  and  as  in  a  visible  manifest  tendency  to 
destruction,  that  being  continually  impendent  and  ap- 
proaching.   But  then. 

Besides  this  common  case  wherein  men  may  be  thus 
said  to  be  lost,  there  is  somewhat  special  in  the  case  of 
some  that  renders  their  case  far  worse  than  the  common 
case  ;  so  as  that  if  all  may  (in  the  fore-mentioned  respects, 
till  redeeming  mercy  have  taken  place  in  reference  to  them) 
be  said  to  be  lost,  they  much  more,  as  having  somewhat 
in  their  case  much  more  dismal,  much  more  frightful,  than 
is  or  can  be  in  the  common  case  of  unreconciled  sinners 
merely  as  such.  You  would  think  the  case  to  be  ver)- 
dismal  of  Sodom  and  Gomorrah  destroyed  by  vindictive 
flames  that  caught  hold  of  them  from  heaven  ;  hell  rained 
down  upon  them  (as  it  were)  out  of  heaven,  fire  and  brim- 
stone and  a  horrible  tempest.  Yet  our  Lord  tells  us  of 
some  whose  case  was  much  more  dismal  than  that  of  So- 
dom and  Gomorrah ;  some  that  were  under  his  own 
preaching,  under  his  own  ministry,  from  day  to  day  he 
wa*  preaching  grace  and  life  among  them  in  that  Gospel 
which  was  designed  the  savour  of  life  unto  souls.  Many 
that  heard  it  were  surprised  and  admired,  "  wondering  at 
the  gracious  words  that  proceeded  out  of  his  mouth,"  Luke 
iv.  And  yet  even  among  these,  there  were  some  whose 
case  was  worse  by  far,  and  more  dreadful,  than  that  of 
Sodom  and  Gomorrah  ;  and  it  is  easy  to  apprehend  in 
general  wherein.  I  shall  not  descend  to  particulars  now 
but  reserve  that  to  a  further  place  afterwards  in  our  dis- 
course. It  IS  very  evident  that  among  those  that  are  lost 
m  the  sense  and  intendment  that  hath  been  mentioned  • 
that  is,  as  being  liable  to  perish,  and  whose  destruction  is 
approachmg  and  impending;  among  these  some  are  yet 
though  lost,  recoverably  lost,  others  are  irrecoverably  of 
the  common  case  of  the  apostate  world  as  such  ■  thou"h  it 
be  said  of  them  they  are  all  lost,  yet  they  are  recoverably 
lost ;  that  i.s  if  you  consider  no  more  than  the  common 
case  as  such ;  for  there  are  proper  apt  means  appomted  for 
recovery  and  salvation  which  may  probably  have  their 
effect  upon  them,  their  blessed  efl^ect,  to  recover  and  save 
them.  And  though  there  be  degrees,  very  diflerent  decrees 
of  danger,  some  may  be  more  in  danger,  some  are  less  so- 
yet  the  case  admits  of  very  vast  difference  when  the  Gaspei 


first  comes  among  a  people,  and  when  it  hath  long  con- 
tinued among  them. 

(1.)  When  it  first  comes  among  them,  here  are  the  pro- 
per apt  means  set  on  foot  for  the  saving  that  which  was 
lost :  the  Redeemer  approacheth  them,  makes  his  first 
trial  upon  them :  Have  you  a  mind  to  be  saved,  have  you 
a  mind  to  accept  of  a  Saviour,  of  a  Redeemer,  to  put 
yourselves  under  his  shelter,  and  tmder  his  government, 
which  you  must  do  at  the  same  time  1  Here  are  hopeful 
appearances  in  these  men's  cases.  It  is  true  the  Redeemer 
comes  to  them  as  a  company  of  lost  creatures ;  but  he 
comes  on  purpose  to  propose  to  them  the  certain  means 
and  methods  of  their  being  saved.  And  you  that  now 
have  a  mind  to  fall  in  with  the  Redeemer,  you  may  have 
him ;  you  must  then  take  him  to  be  yours,  and  give  up 
yourselves  to  be  his  :  and  if  this  agreement  on  your  part 
be  cordial  and  vital,  and  you  are  in  good  earnest  in  it, 
you  are  safe  in  the  midst  of  danger;  yea,  though  you  live 
in  surrounding  deaths  that  do  ingulf  and  are  ready  to 
swallow  up,  and  are  sure  to  swallow  up  all  that  do  not  so. 
But  consider  here, 

("2.)  That  a  people  among  whom  the  Gospel  hath  long 
continued,  and  it  may  be  with  happy  success  as  to  many, 
many  have  been  gathered  in  ;  but  there  are  also  such  as 
yet  stand  out :  they  have  heard  the  words  of  grace  sound- 
ing in  their  ears  often,  which  have  sounded  to  them  like 
a  tale  that  is  told.  All  that  hath  been  said  to  them  of  the 
Son  of  God's  having  come  down  into  this  world  to  die  a 
reconciling  sacrifice  for  lost  sinners,  that  he  might  bring 
about  union  and  peace  and  friendship  between  the  offend- 
ed Majesty  of  heaven  and  them,  hath  made  no  more  im- 
pression on  them  than  so  many  breaths  of  air  would  do 
upon  a  rock.  Sure  the  case  is  far  worse  with  these  men 
than  the  common  case  of  sinners,  as  such,  can  be  suppos- 
ed to  be.  There  may  be  even  of  these  yet  some  whose 
case  is  not  altogether  desperate ;  we  do  not  know  what 
wonders  the  power  of  grace  may  yet  work,  but  there  may 
be  among  these  some  also  that  are  lost  irrecoverably,  upon 
whom  an  irrevocable  doom  is  past ;  so  as  that  repentance 
is  hid  on  both  sides,  both  from  God's  eye  and  theirs  ;  Ihey 
will  never  repent,  and  he  will  never  repent:  they  have  a 
heart  that  can  never  repent,  and  God  hath  passed  his  doom 
tnai  he  will  never  repent.  And  now,  as  touching  this  case, 
that  such  a  case  there  is,  plain  scriptures  put  us  out  of  all 
doubt ;  some  that  are  never  to  be  forgiven  in  this  world, 
nor  in  the  world  to  come.  I  need  not  tell  you  for  what 
crime.  "  All  sin  and  blasphemy  shall  be  forgiven  to  men, 
excepting  that  one,  the  blasphemy  against  the  Holy  Ghost, 
which  shall  never  be  forgiven  in  this  world,  nor  in  the 
world  to  come."  MaU.  xii.  31.  But  I  say  as  to  their  case, 
who  may  be  thus  said  to  be  irrecoverably  lo.st,  while  they 
are  yet  on  this  side  hell,  whether  it  may  be  known  to  others, 
or  even  to  themselves  that  they  are  so  lo-^t,  I  shall  say  no- 
thing now;  1  have  spoken  my  mind  to  that  very  publicly 
another  way  in  that  book  called"  The  Redeemer's  Tears;" 
and  may  say  somewhat  more  to  it  in  the  use,  before  I  pass 
from  this  subject.  But  that  there  are  some  (I  say)  so  ir- 
recoverably lost,  while  they  as  yet  are  under  the  Gospel, 
is  out  of  all  doubt ;  whether  they  can  know  it  or  others 
know  it,  which  is  less  to  be  supposed,  I  shall  say  no  more 
now.  But  concerning  them,  of  whom  this  is  not  to  be 
said  of  them,  that  they  are  irrecoverably  lost,  though  their 
case  be  much  worse  than  the  common  case :  yet  there  may 
be  degrees  in  it  of  greater  and  less  probability  of  their  yet 
being  wrought  upon  to  their  recovery  and  salvation.  And 
that  we  shall  come  to  and  consider  by  and  by,  when  we 
speak  of  the  connexion  between  these  two,  the  Go.spel's 
being  hid,  and  their  being  lost. 

But  as  to  the  import  and  meaning  of  the  phrase  here,  it 
is  plain  it  doth  chiefly  refer  to  the  latter  sort  of  men,  that 
is,  that  are  lost  in  a  worse  sense  than  the  common  case  doth 
amount  to.  It  is  not  to  be  supposed  that  men's  being  lost 
in  the  common  sense,  can  be  the  thing  here  intended  in 
this  Scripture,  "  If  our  Gospel  be  hid,  it  is  hid  to  them  that 
are  losi :"  why,  all  are  lost !  it  must  therefore  be  meant  in 
a  peculiar  sense.  It  is  evident  then  he  doth  not  speak  here 
of  men's  being  lost  in  that  sense  wherein  all  are  lost  by  na- 
ture ;  but  he  speaks  of  them  that  live  under  the  Gospel 
and  are  not  yet  recovered  and  saved  by  it,  whether  these 
may  be  said  lo  be  recoverably  or  irrecoverably  lost,  yea 


786 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  IX. 


or  no  I  whether  it  be  the  one  or  the  other  of  them,  the 
thing  is  sad  ;  and  because  the  determination  is  so  very  dis- 
tinct, how  to  bring  a  determining  line  between  those  that 
are,  under  the  Gospel,  lost  irrecoverably,  and  them  that  are 
lost  recoverably ;  and  since  we  cannot  tell  among  all,  those 
who  belong  to  the  one  rank,  and  who  belong  to  the  other 
rank,  and  it  may  be  no  one  person  can  tell  concerning 
himself,  that  he  doth  most  certainly  belong  to  that  more 
horrid  view  of  such  as  are  lost  irrecoverably;  therefore 
we  shall  only  take  the  matter  indefinitely  concerning  those 
that  are  lost,  in  a  worse  sense  than  men  in  general  can  be 
said  to  be.    And  so  we  pass  on  in  the  next  place, 

3.  To  show  the  connexion  between  these  two,  the  Gos- 
pel being  hid  and  such  men  being  lost;  for  I  told  you  in 
the  doctrine  that  the  Gospel  being  hid  unto  such,  is  a  sad 
token  of  their  being  lost,  that  I  may  state  this  connexion 
to  you ;  you  may  m  the  general  take  this  for  a  ground, 
that  those  are  to  be  reckoned  the  significant  tokens  that  do 
belong  to  the  thing  they  betoken,  either  as  causes  or  effects 
of  it;  or  whatsoever  things  are  connected  with  one  ano- 
ther as  cause  and  effect,  the  one  of  these  doth  significant- 
ly betoken  the  other.  Now  that  connexion  which  there  is 
between  these  two,  the  Gospel's  being  hid,  and  the  soul's 
being  lost,  is  a  connexion  of  cause  and  effect.  And  this 
connexion  may  be  mutual  and  interchangeable ;  that  is, 
something  of  the  Gospel's  being  hid,  may  be  the  cause  of 
the  soul's  being  lost ;  and  again,  the  soul's  being  lost  may 
be  the  cause  of  the  Gospel's  being  hid.  And  so  they  may 
change  places ;  they  may  be  alternate,  as  it  were,  in  the 
matter;  they  may  be  mutual  causes  and  effects  to  one 
another.    We  shall  consider, 

1.  The  connexion  between  these  two  the  former  way, 
that  is,  the  Gospel's  being  hid  being  the  cause  why  they 
are  lost.  And  if  it  be  hid  it  must  needs  endanger  their 
being  lost  by  a  casual  contribution  that  it  hath  thereunto, 
whether  we  can  say  they  are  recoverably  lost  or  irreco- 
verably ;  the  Gospel's  being  hid  to  them  is  a  cause  of  it,  a 
manife,st  cause  of  it ;  if  they  are  at  last  lost,  into  this  it 
most  manifestly  results,  the  Gospel  was  hid  from  them.  If 
it  be  always  hid  they  are  surely  lost ;  if  it  be  so  hid  that 
at  length  the  veil  be  done  away,  it  will  appear,  that  though 
they  were  lost  they  were  not  remedilessly  lost,  bat  upon  a 
two-fold  account  the  Gospel's  being  hid  must  be  the  cause 
of  the  soul's  being  lost.  1st,  As  the  Gospel's  being  hid 
doth  include  in  it  the  want  of  somewhat  that's  necessary 
to  salvation;  and,  2ndly,  As  the  Gospel's  being  hid  doth 
include  somewhat  in  it  that  promotes  their  destruction. 
These  two  ways  the  Gospel's  being  hid  is  the  cause  of 
their  soul's  being  lost. 

1.  As  it  carries  in  it  the  want  of  somewhat  that  was 
necessary  to  salvation  is  the  Go.spel  hid  to  them,  then  they 
must  want  that  without  which  they  cannot  be  saved  so 
long  as  the  Go.spel  is  hid  to  them.  The  knowledge  and 
belief  of  Gospel  truths,  the  acceptance  of  Gospel  offers, 
and  subjection  to  Gospel  commands,  are  things  without 
which  they  cannot  be  saved.  But  while  the  Gospel  is  hid 
to  them,  these  things  must  be  wanting:  they  must  want  the 
saving  knowledge  of  Gospel  truths  ;  they  must  want  true 
acceptance  of  Gospel  grace  and  offers ;  they  must  want 
entire  and  sincere  obedience  to  Gospel  commands ;  and 
without  these  they  will  be  lost :  these  they  can  never  at- 
tain to  while  the  Gospel  remains  hid ;  while  it  is  a  hidden 
Go.spel  all  things  contained  in  it  may  be  represented  to 
them,  but  they  are  all  so  many  parables,  they  understand 
nothing  of  the  meaning  of  them ;  all  that  is  said  to  them 
is  only  as  a  story  told  to  a  man  asleep,  or  between  sleeping 
and  waking,  and  whereof  there  is  no  more  perfect  sense 
begot  in  their  minds  than  there  is  of  any  thing  that  you 
mutter  to  the  ear  of  a  man  asleep.  They  cannot  believe 
what  they  do  not  understand,  and  they  cannot  accept  those 
offers  that  depend  upon  truths  which  they  do  not  believe; 
and  they  can  never  yield  obedience  to  those  commands 
which  stand  in  conjunction  with  such  offers,  and  their  obe- 
dience and  subjection  thereunto  must  be  in  equal  connex- 
ion with  their  acceptance  of  those  offers.  I  cannot  take 
Christ  to  be  my  Saviour,  but  I  must  take  him  to  be  my 
Lord  at  the  same  time ;  and  he  that  takes  him  to  be  his 
Lord,  doth  it  without  despair ;  but  with  hope  that  he  shall 
be  entertained  by  him,  and  treated  by  him  as  a  Saviour. 
But  nothing  of  this  can  be  where  the  Gospel  is  hid,  and 


while  it  remains  still  a  hidden  Gospel.  So  all  this,  while 
these  souls  do  yet  continue  lost  souls,  even  for  this  very 
cause,  for  this  as  the  cause,  that  the  Gospel  being  a  hid- 
den Gospel  doth  imply  the  want  of  things  necessary  to 
salvation.    But  also, 

2.  The  Gospel's  being  a  hidden  gospel  doth  imply  also 
that  which  manifestly  tends  to  promote  their  destruction. 
And  under  that  head  two  things  do  come  to  be  consider- 
ed, indisposition  on  their  part,  and  provocation  on  God's 
part ;  and  both  these  growing  so  much  the  more,  by  how 
much  the  longer  they  continue  void  of  impression  under 
the  Gospel. 

(1.)  An  indisposition  on  their  part  to  all  the  duty  they 
are  to  do,  and  to  all  the  advantages  they  are  to  u.se  and 
enjoy  in  order  to  their  salvation  ;  they  grow  more  and 
more  indisposed  the  longer  they  live  under  the  Gospel  as 
a  hidden  Gospel.  It  is  necessary,  in  order  to  their  salva- 
tion, that  they  should  exercise  "  repentance  towards  God, 
and  faith  in  our  Lord  Jesus  Christ."  But  they  grow  more 
and  more  indisposed  to  these,  by  how  much  the  longer 
they  continue  under  the  Gospel  as  a  hidden  Gospel  to 
them ;  and  that  in  several  respects. 

1.  The  great  things  contained  in  the  Gospel  that  should 
influence  them  hereunto,  they  grow  from  time  to  time  less 
and  less  considerable  to  them  :  what  should  have  influence 
to  the  turning  of  a  soul  through  Christ  to  bring  him  to  ex- 
ercise "  repentance  towards  God,  and  faith  in  our  Lord 
Jesus  Christ,"  grows  from  time  to  time  less  considerable. 
These  mighty,  weighty  motives  are  contained  in  the  Gos- 
pel. Sinner,  if  thou  dost  not  turn  thou  diest !  If  thou  dost 
not  fall  into  a  closure  with  the  Son  of  God  as  thy  Redeem- 
er, Saviour,  and  Lord,  thou  art  a  ruined  creature  to  all 
eternity.  Lo,  here  is  a  glorious  heaven  before  thee,  that 
will  be  the  reward  of  thy  Gospel  obedience.  Here  is  a 
place  and  state  of  torment,  a  fiery  gulf,  a  flaming  hell  be- 
fore thee,  and  in  view  too,  that  must  determine  thy  place, 
and  the  state  of  thy  eternal  torment  and  punishment,  if 
thou  turn  not,  if  thou  do  not  obey  the  Gospel,  if  thou  be- 
comest  not  a  serious,  penitent  and  sincere  believer,  a  faith- 
ful dutiful  .subject  to  God  in  Christ.  Here  are  the  great 
considerations  which  the  Gospel  presents  men  with,  to  in- 
fluence their  turning,  their  renovation  and  conversion  to 
God  through  Christ.  Now  the  longer  men  continue  under 
the  Gospel,  while  it  yet  continues  a  hidden  Gospel  to  them, 
the  le.ss  do  these  considerations  signify  with  them  from 
day  to  day ;  because  the  force  of  them  hath  been  spent 
upon  them  (as  it  were)  heretofore,  and  now  they  signify 
little,  still  less  and  le.ss.  Such  considerations  as  these, 
though  they  are  the  weightiest  and  most  important  that 
can  be  imagined,  yet  they  have  been  blown  upon ;  and, 
saith  the  obdurate  sinner,  I  have  learned  long  ago  to  make 
light  of  these  things  ;  and,  what  "i  do  you  tell  me  of  these 
things  noW?  These  are  the  greatest  things  that  can  be  told 
them,  or  mentioned  to  them.  But  these  things  they  have 
learned  long  ago  to  make  very  little  of,  so  as  they  can  say, 
in  case  you  talk  of  heaven  to  me  now,  pray  what  doth  it 
signify  more  now  than  it  did  ten  or  twenty  years  agol  Is 
heaven  grown  a  better  thing  than  it  was  seven  or  ten  years 
ago"!  and  I  made  light  of  it  then.  And  is  hell  grown  a 
more  terrible  thing  now  than  it  was  seven  or  ten  years 
ago  ■?  and  I  made  light  of  it  then  ;  and,  pray,  why  cannot 
I  as  well  do  so  nowl  These  considerations,  which  should 
have  the  mightiest  power  upon  the  spirits  of  men,  may 
still  signify  less  and  less,  when  they  continue  long  under 
the  Gospel,  while  it  remains  still  a  hidden  Gospel  to  them; 
for  these  are  blown  upon,  and  men  have  taught  themselves 
to  make  light  of  them,  and  to  have  them  signify  little  or 
nothing  lo  them:— if  you  cannot  speak  tome  of  somewhat 
greater  than  heaven  and  hell,  eternal  blessedness  and 
eternal  misery,  you  move  not  me,  for  these  things  I  have 
heard  and  made  light  of  long  ago.    And, 

2.  The  longer  the  Gospel  is  hid,  the  minds  of  men  grow 
the  blinder;  as  if  there  be  no  ability  to  face  the  sun  with- 
out prejudice,  the  longer  you  face  it  the  more  your  preju- 
dice will  be.  There  is  a  way  of  beholding  that  glorious 
light  which  shines  in  the  Gospel  without  prejudice,  and 
with  the  greatest  advantage,  its  beams  being  refracted  as 
they  are  allayed  by  grace ;  and  so  it  is  not  an  amazing 
astonishing  glory,  but  a  cheering,  reviving,  heart-exhila- 
rating glory,  that  shines  through  the  glass  of  the  Gospel 


Sebm.  X. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


787 


dispeusation.  But  if  the  Gospel  be  so  hid  from  men  that 
it  cannot  be  thus  looked  upon,  then  their  minds  grow 
blinder  and  blinder.  The  sun  hath  put  out  their  eyes,  as 
the  God  of  this  world  is  said  to  do  in  the  very  next  verse. 
It  is  a  very  dreadful  thing  to  be  struck  blind  with  Gospel 
light ;  but  that  is  the  case  with  many, — Gospel  light  strikes 
them  blind,  and  their  minds  grow  less  and  less  receptive, 
the  longer  they  remain  under  this  Gospel  without  effect, 
without  receiving  the  proper  impressions  of  it.  The  proper 
impression  of  it  would  contemper  the  eye  to  the  object, 
the  visible  power  to  that  glory  that  clothes  the  object ; 
but  while  nothing  of  this  is  done,  the  longer  the  light  of 
the  Gospel  shines,  the  less  perspicuity  there  is  in  the  eye 
of  their  minds,  it  is  less  perceptive,  less  capable  of  taking 
it  in.    And, 

3.  Conscience  is  grown  weaker ;  and  so  they  are  more 
indisposed  to  all  the  duties,  and  the  use  of  the  advantages 
that  are  requisite  to  their  salvation.  Conscience,  it  grows 
weaker,  and  is  more  debilitated  for  the  doing  its  proper 
office.  The  context  shows  us  plainly  how  the  state  of  this 
case  must  be  understood ;  that  is,  that  in  the  ministra- 
tion of  this  Gospel,  they,  whose  work  it  is,  do  apply  them- 
selves to  the  very  consciences  of  men  in  the  sight  of  God ; 
and  that  truth  which  they  preach  carries  in  it  (as  you 
have  heard)  a  self-recommending  evidence  to  the  con- 
sciences of  men.  Hereupon  there  is  a  close  grappling  be- 
tween snch  truth  and  conscience  ;  for  they  do  apply  them- 
selves in  the  sight  of  God,  in  preaching  such  truths  to  the 
consciencas  of  men,  that  they  do,  and  that  thejf  must  do  ; 
truth  then  is  insinuating,  and  gets  within;  as  it  must  be 
supposed  to  do  when  it  is  held  in  unrighteousness.  "  The 
wrath  of  God  is  revealed  from  heaven  against  all  ungod- 
liness and  unrighteousness  of  men,  (Rom.  i.  18.)  who  hold 
the  truth  in  unrighteousness."  They  that  hold  the  truth  in 
unrighteousness  do  hold  it;  it  is  got  within  them.  Then, 
I  say,  there  is  a  close  and  immediate  grapple  and  tug  be- 
tween truth  let  in,  truth  intermitted,  and  conscience  ;  but 
they  have  got  the  victory.  Truth,  so  far  as  conscience 
receives  it  in,  is  engaged  against  corrupt  inclinations, 
against  vicious  appetites,  against  the  carnal  heart  that  is 
averse  and  disaffected  to  God.  Here  lies  the  grapple  be- 
tween truth  in  the  conscience,  and  the  power  of  corrupt 
inclination  in  the  heart.  Well,  vicious  inclination  hath 
got  the  victory;  every  such  victory  makes  the  next  ea,sier; 
every  former  victory  makes  way  for  a  following  one,  with 
so  much  the  greater  facility;  and  conscience  having  been 
baffled  once  by  the  power  of  corrupt  and  carnal  incl  ination, 
can  the  more  easily  be  baffled  again.  As  you  know,  if 
there  be  two  combatants  engaged  with  one  another  in  a 
very  close  tug  and  grapple,  he  that  is  conquered  and  re- 
ceives the  foil  hath  spent  a  great  deal  of  his  strength,  and 
is  grown  weaker,  and  so  is  the  more  easily  thrown  again 
if  there  succeed  another  grapple.  So  it  is  in  this  case, 
when  men  have  once  brought  conscience  to  yield,  when 
they  have  succeeded  .so  far  in  the  design  of  mortifying 
conscience,  further  conquest  is  the  more  easy ;  for  (as  it 
hath  been  heretofore  told  you  upon  some  occasion)  when 
these  two  are  engaged  against  one  another,  carnal  inclina- 
tion in  the  heart,  and  light  in  the  mind,  or  conscience, 
they  being  opposite  one  to  another,  and  mutually  engaged 
one  against  another,  the  one  must  die  ;  either  conscience 
must  be  mortified,  or  corrupt  inclination  must  be  mortified. 
And  whereas,  the  design,  intendment,  and  tendency  of 
Gospel  truth  is  to  enforce  a  mortification  of  corrupt  iiicli- 
nation,  but  the  Gospel  is  hid  and  doth  not  prevail  in  order 
thereunto,  then  the  other  part  is  doomed  to  death.  There 
can  be  no  consent,  no  yielding  to  it,  that  corrupt  inclina- 
tion should  die:  then  that  of  course  must  be  yielded  to, 
let  conscience  die  ;  if  there  must  be  a  mortification,  let  it 
be  upon  conscience,  and  not  upon  appetite,  not  upon  cor- 
rupt inclination,  let  that  live,  and  let  conscience  die.  And 
so  much  now  is  done  towards  the  killing  and  mortifying  of 
it ;  and  so  it  grows  weaker  and  weaker  still,  by  how  much 
the  more  the  resistance  to  a  Gospel  yet  hid  hath  been  con- 
tinued and  kept  on  foot.  And  so  the  indisposition  grows 
more  and  more,  the  longer  the  Gospel  is  hid  ;  and  so  there 
is  so  much  the  more  likelihood  to  be  a  being  finally  lo.st. 
That  such  will  be  finally  lost,  are  in  the  way  and  tending 
to  it  apace,  in  the  concurrence  of  such  things  as  do  now 
•  Preached  April  12lh,  1091. 


meet  in  (heir  case  ;  as  we  would  say  of  a  vessel  in  a  storm, 
and  as  was  said  of  that  wherein  the  apostle  Paul  was,  all 
hope  that  they  should  be  saved  was  taken  away.  Acts 
xxvii.  -20.  No  hope  left  of  being  saved.  You  may  sup- 
pose such  a  concurrence  in  such  a  case,  that  there  shall 
appear  very  little  hope  ;  here  are  so  violent  storms  upon 
the  soul  that  hath  abandoned  and  surrendered  itself, 
against  conscience,  to  the  government  of  lust  and  corrupt 
inclination. 

And  here  is  the  Spirit  of  God  gone  ;  as  we  shall  have 
occasion  to  show  more  hereafter.  And  here  is  the  devil  let 
loose  upon  a  man.  "  In  whom  the  god  of  this  world  hath 
blinded  their  eyes."  Any  one  that  looks  upon  this  endan- 
gered vessel  would  say  the  ship  were  lost,  it  doth  not 
obey  the  helm  ;  for  so  the  man  doth  not  whose  conscience 
hath  no  power  over  him,  doth  not  govern  hiui ;  she  doth 
not  answer  the  helm ;  she  falls  from  the  helm ;  she  is  lost, 
would  we  say  of  such  a  vessel.  The  storm  is  violent  upon 
it ;  corrupt  inclination  grows  stronger;  God  is  gone,  and 
the  devil  hath  seized  it,  and  taken  possession,  and  is  put- 
ting out  the  eyes  of  the  poor  creature  as  fast  as  he  can. 
The  man  is  visibly  lost.  We  do  not  know  what  miracles 
God  may  work ;  we  know  not  what  he  may  do,  but  in  all 
appearances  the  man  is  lost. 

There  are  other  things  to  be  said  concerning  the  growing 
indisposition  upon  such  a  soul,  as  to  the  things  that  are 
necessary  to  its  being  saved ;  and  many  things  that  will 
show  the  provocation  grows  on  God's  part  while  this  in- 
disposition is  growing  on  man's  part.  And,  take  all  to- 
gether, and  it  seems  a  very  hopeless  case,  if  it  be  not  alto- 
gether desperate.  Truly  there  is  very  little  hope  left  in 
such  a  case,  that  they  should  be  saved  at  length  to  whom 
the  Gospel  doth  thus  remain  hid. 


SERMON  X.* 

2  Cor.  iv.  3. 
But  if  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost. 

I  HAVE  already  opened  unto  you  what  is  meant  by  the 
Gospel  being  hid,  and  what  is  meant  by  their  being  lost  to 
whom  it  is  so ;  and  shown  you  in  what  peculiar  sense  both 
those  must  be  taken,  different  from  what  is  the  common 
ca.se  of  the  apostate  unconverted  world ;  that  both  here 
must  be  understood  to  superadd  somewhat  to  that  common 
case,  wherein  men  as  sinners  in  the  stale  of  apostacy,  in 
the  most  general  sense  have  the  Gospel  hid  to  them,  and 
are  themselves  in  a  lost  state. 

We  have  from  hence  gone  on  to  show  you  the  connexion 
between  .these  two,  the  Gospel's  being  hid  and  their  being 
lost ;  and  you  have  heard  the  one  of  these  may  be  spoken 
of  as  betokening  the  other,  and  so  they  are  manifestly  put 
together  here  ;  and  that  these  tokens  are  most  significant 
when  the  token  and  the  thing  betokened  have  the  relation 
of  cause  and  effect  one  to  another ;  that  these  two  may  be 
understood  to  have  that  mutual  and  reciprocal  relation  to 
one  another. 

That  is,  that  the  Gospel  being  hid  may  be  the  cause 
that  such  are  lost  to  whom  it  is  .so  hid,  and  their  being  lost 
the  effect ;  and  back  again,  that  their  being  lost  may  be 
the  cau.<e,  and  the  Gospel^  being  hid  the  effect;  and  ac- 
cordingly, with  some  diffcwnce  may  this  context  be  under- 
stood, according  to  that  two-fold  sense,  or  reference,  that 
one  of  these  may  have  to  the  other.  Take  the  former  re- 
ference or  habitude  of  these  to  the  other,  and  the  sense 
will  run  thus ;  that  is,  that  since  the  great  things  of  the 
Gospel,  about  which  we  apply  ourselves  to  the  very  con- 
sciences of  men  in  the  sight  of  God,  are  so  very  plain,  and 
do  carry  so  clear  and  convictive  light  with  them,  as  they 
do,  if  yet  the  Gospel  shall  remain  hid  to  such  as  are  thus 
dealt  with  from  time  to  lime,  their  minds  will  grow,  in  all 
likelihood,  more  and  more  indisposed  to  comport  with  the 
design  of  it ;  God  will  grow  more  and  more  displeased, 
his  displeasure  will  rise  higher  and  higher;  their  guilt  will 
grow  greater  and  greater,  and  they  will  be  more  visibly  ir. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  X. 


danger  of  being  finally  lost ;  or,  according  to  the  latter  re- 
ference, the  sense  will  be  thus,  that  the  great  things  of  the 
Gospel  are  of  such  evidence,  and  of  such  manifest  import- 
ance, that  the  consciences  of  men  being  applied  to,  and 
dealt  with  from  time  to  time  about  them,  it  is  hardly  con- 
ceivable such  things  can  be  hid  to  such  persons  unless  they 
be  lost.  The  matter  is  otherwise  unaccountable,  why  such 
things  should  not  take  hold  of  men ;  surely  they  are  lost 
that  such  things  will  not  fasten  upon  them.  You  know, 
according  to  the  former  reference,  as  being  hid  is  the  cause, 
being  lost  is  the  effect ;  this  we  have  spoken  already,  and 
showed  you  that  the  Gospel  being  hid  must  be  the  cause 
of  their  being  lost  to  whom  it  is  so  ;  both  as  its  being  hid 
doth  exclude  what  is  necessary  to  their  salvation,  and  as 
it  doth  include  what  contributes  to  their  destruction. 

And  now  we  go  on  to  the  other  reference  that  the  one 
of  these  hath  to  the  other  ;  that  is,  as  being  lost  may  be 
the  cause,  and  the  Gospel's  being  hid  may  be  the  effect : 
and  it  is  exceeding  agreeable  to  the  design  of  this  context 
to  understand  the  matter  so.  We  do,  saith  he,  in  this 
ministry  of  our's  commend  ourselves  to  the  consciences  of 
men  in  the  sight  of  God.  't'his  is  plain  ;  and  this  is  our  con- 
stant course.  And  what  ■?  is  it  a  supposable  thing,  that 
our  Gospel  should  be  hid  to  them  while  we  do  sol  How 
can  it  be  1  It  can  be  upon  no  other  account  but  that  they 
are  lost ;  it  must  needs  argue  and  suppose  them  a  lost 
sort  of  men,  upon  whom  a  Gospel,  so  applying  itself  to 
conscience,  doth  not  fasten,  takes  no  hold. 

But  then,  (will  you  say,)  How  must  being  lost  be  under- 
stood 'i  I  have  told  you  already  how  it  must  be  under- 
stood in  this  place ;  you  are  sure  it  cannot  be  that  they 
are  eventually  lost,  or  already  in  hell ;  it  cannot  be  under- 
stood so;  and  it  cannot  be  understood  that  they  are  lost  in 
that  sense  that  is  common  to  the  apostate  world,  in  respect 
whereof  the  Son  of  man  is  said  to  have  come  to  seek  and 
"save  that  which  was  lost."  But  there  are  two  things 
besides  that  it  may  and  must  mean  in  this  case. 

1.  That  they  are  sinfully  lost ;  they  are  lost  in  sin  ;  they 
are  lost  in  carnality,  and  that  in  a  deeper  degree  than  is 
common  to  the  rest  of  the  world.  There  is  a  greater  and 
more  confirmed  dominion  of  sin  in  them,  in  their  several 
faculties  and  powers,  than  in  the  generality  of  the  uncon- 
verted world,  as  such ;  greater,  deeper,  blacker  darkness 
upon  their  minds;  the  god  of  this  world  (as  it  follows  in 
the  next  verse)  hath  put  out  their  eyes,  hath  blinded  them, 
so  as  they  have  less  light,  less  eye-sight  than  before  they 
had,  (so  it  must  be  understood,)  or  than  men  commonly 
have,  otherwise  there  were  no  peculiar  reason  in  the  case 
why  this  should  be  said  of  them.  But  we  find  it  said. 
If  it  were  to  be  understood  that  the  god  of  this  world  hath 
no  otherwise  blinded  them  than  he  hath  blinded  the  tm- 
converted  world,  why  should  it  be  said  that  they  are  lost 
more  than  all  others  upon  that  account  ■?  That  would 
argue  and  be  a  reason  that  all  are  lost  alike,  if  all  were 
blind  alike.  But  he  hath  "blinded  the  minds  of  them 
that  believe  not ;"  he  hath  been  dealing  with  them  all  the 
while  they  have  been  otherwise  dealt  with  by  another  hand, 
to  be  brought  to  faith  ;  he  hath  been  endeavouring  to  con- 
firm them  in  their  unbelief,  and  hath  made  their  minds 
more  blind  than  ever  they  were ;  and  they  are  at  a  remoter 
distance  from  believing  than  ever,  as  that  fascination  by 
which  he  hath  po.ssessed  their  minds,  hath  more  and  more 
taken  hold  of  them.  And  it  must  be  understood  that  they 
are  lo.st  more  in  heart-sins  ;  disaffection  to  the  holy  designs 
of  the  Gospel,  enmity  against  God  and  against  Christ  hath 
prevailed  to  a  greater  height  in|^em,  and  so  they  are  lost, 
lost  in  sin.    And, 

2.  They  must  be  understood  hereupon  to  be  lost  under 
deeper  guilt  and  a  heavier  doom,  that  is  from  God,  pe- 
nally upon  them  ;  so  that  he  hath  been  even  provoked  to 
"  swear  against  them,  in  his  wrath,  that  they  should  not 
enter  into  his  rest ;"  as  in  that  Heb.  iii.  II.  quoted  from 
the  95lh  Psalm,  that  was  sworn  against  them  that  believed 
not ;  as  it  was  here  in  this  context  said,  the  minds  were 
blinded  of  them  that  believed  not. 

But  this  (ycu  may  say)  is  very  severe.  And  truly  it  is 
so.  But  how  can  we  help  it  1  We  cannot  by  our  thought, 
this  way  or  that,  alter  the  nature  of  things.  They  will  lie 
as  they  do ;  but  we  may,  by  a  due  use  of  our  thoughts, 
and  according  to  that  light  which  the  Holy  Scriptures 


afford  us,  come  to  understand  things  more  to  advantage. 
And  some  things  I  shall  offer  to  you  that  may  tend  partly 
to  justify,  and  partly  to  mollify,  this  severity.  It  is  indeed 
very  severe,  that  men  under  the  Gospel  should  arrive  to 
that  state,  to  that  pitch,  to  be  so  far  lost,  as  that  to  suppose 
them  now  to  continue  never  so  long  under  it,  they  shall 
never  be  the  better  for  it.  Let  the  plainest  things  that  can 
be  thought  or  spoken  be  said  to  them,  they  shall  be 
always  hid  to  them,  because  they  are  lost.  A  fearful 
thing  !  But  do  but  consider  a  little  what  I  shall  offer  to 
you,  which  may  have  that  double  tendency,  that  I  spoke 
of,  partly  to  justify  this  severity,  and  partly  to  mollify  it. 
As, 

I.  Consider  this,  that  those  that  are  thus  lost,  hereupon 
is  likely  to  be  still  a  hidden  Gospel  to  them,  let  them  hear 
it  never  so  long,  they  are  like  to  be  never  the  better  for  it. 
I  say,  consider,  that  if  any  are  thus  lost,  they  were  not 
always  so  lost.  This  is  a  thing  that  is  come  upon  them, 
and  which  they  have  drawn  upon  themselves.  It  must  be 
understood  with  reference  to  a  former  day  which  they  have 
had,  wherein  the  matter  was  otherwise,  wherein  they  lay 
not  under  that  dreadful  stupefaction,  and  that  heavy  doom 
which  now  will  come  upon  them.  They  had  their  day; 
those  had  so  in  that  95lh  Psalm,  who  are  given  us  for  a 
sort  of  paradigm,  they  against  whom  God  "  sware  in  his 
wrath  that  they  should  not  enter  into  his  rest."  He  bare 
their  manners  in  the  wilderness  forty  years,  as  the  expres- 
sion is,  in  the  7th  of  Acts,  of  dying  Stephen.  There  is 
time  supposed  to  have  been  afforded  to  such  under  the 
Gospel,  to  whom  the  matter  is  come  to  this.  They  had 
their  day  ;  those  that  live  within  the  compass  of  that  light 
which  revelation  adds  to  the  common  light  of  natural  rea- 
son, they  have  their  more  special  day,  and  have  always 
had  so.  There  is  a  time,  concerning  which  it  is  said  to 
sinners,  "  To-day,  if  ye  will  hear  my  voice,  harden  not 
your  hearts."  He  limits  a  certain  day,  a  certain  now ; 
and  this  is  a  more  critical  now.  There  is  a  more  peculiar 
crisis  of  time  with  such  as  live  under  the  Gospel,  than  is 
with  other  men  that  have  not  that  peculiar  light  which  is 
afforded  to  the  church  of  God  in  the  world.  God  did,  in 
a  sort,  connive  at  the  nations  of  the  earth  that  went  every 
one  in  their  own  way,  as  it  is  said  in  the  17ihof  Acts,  did 
overlook  them,  did  not  look  upon  them  with  so  curious,  so 
narrow,  so  inquisitive  an  eye  ;  (as  it  were,  speaking  of  G-od 
after  the  manner  of  men  ;)  "but  now  (saith  the  apostle)  he 
commandeth  all  men  every  where  to  repent."  As  that 
Roman  consul,  who,  treating  with  Antiochus,  (who  made 
war  upon  some  allies  of  the  Roman  state,)  demanded  of 
him  in  the  name  of  the  senate  and  commonwealth  of  Rome 
to  withdraw  his  forces  from  molesting  such  a  place.  Saith 
the  king.  What  time  do  you  allow  me  to  think  of  this,  or 
consider  it  1  He  immediately  draws,  with  a  rod  he  had  in 
his  hand,  a  circle  about  the  king,  and  tells  him, — Now,  be- 
fore you  stir  out  of  this  circle,  declare  whether  you  will  be 
a  friend  to  the  senate  and  people  of  Rome,  or  an  enemy : — 
so  doth  God  circumscribe  men,  and  set  them  limits.  Now, 
out  of  hand,  it  may  be  iii  reference  to  some  of  us  here  in 
this  assembly ;  the  deterniination  may  be  now,  before  you 
stir  out  of  this  place.  Declare  whether  you  will  be  recon- 
ciled, or  persist  in  your  enmity  and  unreconciled  state. 
How  many  passages  of  scripture  do  speak  to  this  sense ! 
"Seek  the  Lord  while  he  maybe  found,  and  call  upon  him 
while  he  is  near  ;  let  the  wicked  forsalce  his  way,  and  the 
unrighteous  man  his  thoughts,  and  let  him  return  unto  the 
Lord,  and  he  will  have  mercy  upon  him,  and  unto  our  God, 
for  he  will  abundantly  pardon,"  Isa.  Iv.  5,  6.  Now  or 
never  ;  now  you  have  time  for  it;  it  may  be,  shortly  you 
will  have  none,  nor  any  ever  after.  It  is  a  great  thing 
which  you  find  in  that  .somewhat  parallel  text,  (Luke  xix. 
42.)  our  Saviour  beholds  Jerusalem  with  weeping  eyes,  in 
his  approach  to  it,  being  then  upon  the  opposite  hill,  the 
mount  of  Olives,  between  which  and  that  whereon  Jeru- 
salem .stood  there  was  a  valley,  in  which  ran  the  brook 
Kidron;  when  he  was  on  the  opposite  hill,  and  on  his 
descent  of  that,  he  having  a  convenient  view  of  Jerusalem, 
as  it  lay  before  him,  he  weeps  over  it  in  such  words  as 
these,  (mingled  with  tears,)  "  Oh!  that  thou  hadst  known, 
at  least  in  this  thy  day,  the  things  that  belong  to  thy  peace  ! 
But  now  they  are  hid  from  thine  eyes."  Tears  intermingle 
with  and  at  length  interrupt  the  words,  and  cause  that 


ScniM.  X. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


apotheosis,  so  as  that  the  sentence  was  not  filled  up.  "  If 
thou  hadst  known,  in  this  thy  day,  the  things  that  belong 
to  thy  peace."  It  is  filled  up  with  a  more  speaking  silence, 
by  a  silence  more  emphatical  than  words  could  be, — "  If 
thou  hadst  known  ;"  we  are  only  left  to  conceive  what  had 
been  if  they  had  known  the  things  that  belong  to  their 
peace  in  that  their  day  ;  "  but  now  they  are  hid  from  thine 
eyes  I"  Oh,  how  terribly  emphatical  is  that  now  ! — Now 
they  are  hid,  a  little  while  ago  they  were  not  hid  ;  now 
they  are.  The  curtain  is  drawn  that  creates  (for  ought 
we  know)  an  eternal  night ;  that  curtain  being  drawn  be- 
tween the  wretched  soul  and  that  glorious  light  that  did 
shine  upon  it ;  "  Now  is  the  accepted  time,  now  is  the  day 
of  salvation,"  2  Cor.  vi.  1,  2.  There  is  such  a  now,  and 
there  is  another  now  ;  wherein  this  now  is  over,  as  in  that 
2  Cor.  vi.  2.  referred  to  that  of  the  prophet  Isaiah,  xlix.  8. ; 
supposing  then,  any  to  be  thus  lost,  they  were  not  always 
so  lost ;  the  case  was  in  this  respect  sometimes  otherwise 
with  them.     And  then, 

2.  Supposing  them  thus  lost,  and  the  Gospel  thereupon 
thus  bid,  permanently  hid,  this  must  refer  to  the  former 
provocation ;  with  many  of  them  God  was  not  well  pleased, 
they  who  had  that  day  in  the  wilderness,  whose  carcasses 
fell  in  the  wilderness.  If  our  congregations  be  full  of  car- 
casses, if  there  be  so  many  walking  carcasses  that  fill  our 
streets  from  day  to  day,  God  is  not  well  pleased ;  if  the 
Gospel  be  a  lifeless  Gospel,  God  is  not  well  pleased,  he  is 
provoked.    But,  further, 

3.  The  causes  of  that  provocation  are  high  and  great,  so 
that  we  have  no  reason  to  think  it  strange  if  the  effects  that 
ensue  have  very  dreadful  severity  in  them.  Let  me  but 
instance  to  you,  in  some  concurrences  that  do  make  the 
cause  of  such  displeasure  and  provocation.     As, 

(1.)  That  when  men  let  theraselves  thus  be  lost  under 
(he  Gospel  by  their  neglect  of  it,  and  their  non-attendance 
to  it ;  they  are  ihe  greatest  things  imaginable  which  they 
did  neglect,  to  which  they  refused  their  attendance,  which 
they  would  not  regard.  When  the  Gospel  did  in  the  first 
age  of  it  begin  to  shed  its  light  upon  the  world,  (though  in 
that  more  wonderful  manner  the  things  were  not  more 
wonderful  than  now,)  you  hear  in  that,  (Acts  ii.  11.)  that 
when  that  gift  of  tongues  was  so  amazingly,  by  miracle, 
first  conferred,  all  the  people  in  that  vast  confluence  at 
Jerusalem,  at  that  time,  from  so  manv  several  countries, 
each  one  heard  in  his  own  tongue. — What  did  he  bear's — 
"  The  wonderful  things  of  God."  The  Gospel  is  not  an- 
other Gospel  from  what  it  was  then  ;  it  acquaints  us  with 
most  wonderful  things  still.  This  was  the  aggravation 
upon  Israel  of  old,  upon  Ephraim  ;  "  I  have  wriiten  unto 
them  the  great  things  of  my  law,  and  they  have  account- 
ed them  a  strange  thing,"  counted  ihem  strange  to  them, 
Hos.  viii.  12.  That  might  have  been  more  comraodiously 
expressed  according  to  the  signiflcancy  of  the  word  there 
used,  "  were  counted  to  them  an  alien  thing,"  a  foreign 
thing;  a  thing  that  concerned  them  not,  which  they  had 
nothing  to  do  with,  which  they  looked  upon  as  we  used  to 
look  upon  strangers,  men  that  we  never  saw  or  knew  he- 
fore  ;  we  look  upon  them  wistly :  so  they  looked  upon  the 
wonderful  thinss  of  the  law  of  God,  and  so  those  do  here 
upon  the  wonderful  things  of  the  Gospel ;  whereas  they 
are  great  and  wonderful,  they  should  command  a  man's 
ears,  and  engage  the  attention  of  his  mind  to  consider  and 
take  notice  of  them ;  they  look  upon  them  as  strange 
things,  as  alien  and  foreign  to  them,  and  which  they  had 
nothing  to  do  with.  This  is  very  provoking,  when  such 
things  are  brought  to  our  notice,  as  "  angels  stoop  down 
to  look  into."  The  descent  of  the  glorious  Son  of  God 
into  Ihe  world,  how  did  it  amaze  the  glorious  angels  above ! 
What  is  the  meaning  of  this  1  say  they.  They  look  down 
after  him.  What  is  the  intention  of  this  strange  descent  1 
What  is  it  for  that  the  heir  of  heaven  should  go  down  into 
that  lost,  forlorn,  wretched  world "!  He  that  was  the 
brightness  of  his  Father's  glory,  and  the  express  image  of 
his  person,  is  going  down  to  visit  that  dark  region  of  death. 
What  means  he  there  1  What  would  he  do  there  1  Did 
they  think  he  went  down  to  die  1  Did  they  think  be  went 
down  to  be  a  man  1  Did  they  think  he  went  down  to  offer 
himself  a  sacrifice  upon  a  tree  for  the  redemption  and 
salvation  of  such  %  When  so  wonderful  things  as  these 
are  made  known  ;  and  about  these  things  (saith  the  apos- 
54 


tie)  we  apply  ourselves  to  the  consciences  of  men  in  the 
sight  of  Gud  ;  we  appeal  to  their  consciences  about  the 
rights  of  the  Redeemer,  and  what  duly,  and  what  homage, 
must  be  owed  to  him  from  the  redeemed.  And,  if  our 
Gospel  be  hid  you  are  lost ;  if  you  will  not  regard  such  a 
Gospel,  though  having  in  it  so  great  things,  you  must  be 
lost.     And  then, 

(2.)  These  great  things  are  set  in  the  Gospel  dispensa- 
tion before  men  in  the  clearest  light.  They  are  not  re- 
presented darkly  and  uninlelligibly,  and  in  parables ;  but 
the  most  important  things,  and  those  about  which  they  are 
most  (if  all  dealt  with,  are  the  plainest  things,  that  every 
one  that  runs  may  read.  What  1  is  there  so  much  of  mys- 
tery in  "  repentance  towards  God,  and  faiih  in  our  Lord 
Jesus  Christ,"  and  in  loving  the  Lord  our  God  with  all 
our  hearts,  and  souls,  and  might,  and  our  neighbour  as 
ourselves  1  Is  there  so  much  of  nij'stery  in  these,  that  men 
will  not  regard  the  greatest  things,  and  clothed  with  the 
clearest  light  t  What  else  doth  that  mean — We  recom- 
mend ourselves  to  the  consciences  of  men  in  the  sight  of 
God  ■;  They  are  such  things,  as  every  conscience  of  man 
may  be  expected  to  admit  conviction  about  out  of  hand, 
without  more  ado;  then,  sure,  if  the  Gospel  be  hid,  it  is 
hid  to  them  that  are  lost.  It  comes  from  hence  that  they 
are  a  lost  sort  of  men,  otherwise  such  things  could  not  be 
hid  li'om  them.     And, 

(3.)  They  are  things  that  men  are  dealt  with  about  in 
the  highest  name  ;  for,  when  we  come  to  you,  to  deal  with 
you  about  these  things,  we  do  not  come  upon  our  own 
errand ;  we  do  not  come  to  j'ou  in  our  own  name ;  but 
the  ministers  of  this  Gospel  are  ministers  of  Christ,  and 
they  come  to  you  in  the  name  of  Christ ;  and  he  bath  ex- 
pressly said  ;  "  He  that  hearelh  you,  heareth  me  ;  and  he 
that  heareth  me,  heareth  him  that  sent  me."  This  same 
Gospel  dispensation  is  the  ministry  of  tlie  Son  of  God,  as 
Ihe  case  is  plainly  stated  before  us  in  that  1st  of  Hebrews, 
beginning,  "  God,  that  spake  many  other  ways  in  former 
lirnes,  hath  now  spoken  to  us  by  his  Son ;"  and  continues 
speaking  to  us  by  his  Son  ;  and  (as  he  represents  the  case 
in  the  next  chapter)  "  How  shall  we  escape  if  we  neglect 
,so  great  salvation,  which  began  to  he  spoken  by  the  Lord, 
and  was  confirmed  to  us  by  them  that  heard  him  ;  God 
bearins  them  witness  V  And  afterwards,  in  the  12th  chap, 
and  25lh  verse,  "  See  that  ye  refu.se  not  him  that  speaketh  ; 
for  if  they  escaped  not  who  refused  him  that  .'^pake  on 
earth,  much  more  shall  not  we  escape  if  we  turn  away 
from  him  that  speakelh  from  heaven."  This  is  said,  when 
we  are  told  that  our  Lord  was  at  the  right  hand  of  God 
on  the  throne  of  the  Majesty  on  high  ;  as  in  the  3rd  verse 
of  that  chapter,  having  given  an  account  of  our  being  un- 
der this  ministry  of  the  Son  of  God  ;  though  we  are  told, 
that  "  he,  having  purged  our  sins  by  himself,  he  sat  down 
on  the  right  hand  of  the  Majesty  on  high  ;"  yet  still  we 
are  under  his  dispensation,  and  still  he  is  the  great  Speaker 
to  us ;  so  tliat  now,  when  any  suffer  themselves  to  be  thus 
lost  under  the  Go.spel,  in  their  own  sinful  and  chosen  de- 
ceiving blindness  aiid  enmity  against  it,  no  wonder  if  it 
be  determined  that  it  shall  be  a  bidden  Gospel  to  them, 
and  they  lie  long  enough  under  the  dispensation  of  it,  and 
he  never  the  better  ;  for  they  have  been  affronting  the 
Majesty  of  the  son  of  God  under  the  dispensation  all  this 
time.  He  that  did  seek  and  command  greater  o.ttenlion, 
and  greater  reverence,  and  greater  subjection  of  spirit, 
and  upon  higher  right  and  title  than  when  there  was  that 
terrible  appearance  upon  mount  Sinai,  that  shook  the 
earth,  and  that  seemed  as  if  it  would  have  put  the  creation 
into  a  paroxysm  ;  there  hath  been  a  greater  obliiiation  to 
the  deepest  reverence  and  veneration  upon  them.  And 
how  just  is  the  provocation  when  this  Gospel  is  neglected, 
and  men  lose  thera.selves  under  it,  for  him  to  say  and  de- 
termine this, — Well  now,  as  to  you  it  shall  always  be  a 
hidden  Gospel !  And  again, 

(4.)  There  is  this  further  in  the  ca.se,  thai  these  great 
things  in  that  great  name,  in  that  most  excellent  name, 
have  been  hinted,  not  once  but  often  ;  and  often  inculcat- 
ed and  urged  over  and  over  again  in  the  aulhorjty  of 
the  same  name.  What  a  mighty  weight  doth  this  add  to 
the  same  load  of  guilt !  and  how  much  maUer  doth  it  sup- 
ply to  feed  the  indignation,  to  heighten  the  provocation, 
that  such  were  appUed  to  from  time  to  time,  in  a  continued 


790 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  XI. 


course,  for  many  years  together.  "  The  earth,  that  drink- 
eth  in  the  rain  (hat  cometh  oft  upon  it,  and  brings  forth 
herbs  meet  for  him  by  whom  it  is  dressed,  receiveih  bless- 
ing from  God  :  if  there  be  frait,  a  blessing  comes  upon  it, 
and  follows  it ;  if  there  be  no  fruit,  nothing  but  briers  and 
thorns,  then  it  is  followed  with  a  curse,  and  a  dreadful 
curse, — "  It  is  nigh  unto  cursing,  and  its  end  is  to  be 
burned,"  Heb.  vi.  7,  8.  "  He  that  being  often  reproved, 
hardeneth  his  neck,  shall  suddenly  be  destroyed,  and  that 
without  remedy,"  Prov.  xxix.  1.  A  fearful  thing,  when 
the  gospel  itself  shall  not  be  my  remedy ! — shall  be  de- 
stroyed without  remedy ;  no  remedy  shall  remedy  your 
case.     And, 

(&.)  We  must  suppose  the  Spirit  to  have  often  been  at 
work  in  this  time,  and  while  such  things  were  from  time 
to  time  inculcated  ;  so  it  was  with  the  people  of  Israel ; 
"  you  do  always  resist  the  Holy  Ghost,"  Acts  vii.  He 
was  then  always  striving,  more  or  less,  otherwise  there 
could  not  always  be  a  resistance.  That  is  doing  "  despite 
to  the  Spirit  of  grace,"  Heb.  x.  2!).  And  herein  is  the 
greatest  provocation,  as  I  have  told  you  heretofore,  there 
is  a  remarkable  accent  in  that  expression,  "  the  Spirit  of 
grace."  Oh,  that  Spirit  of  kindness,  and  grace,  and 
sweetness,  and  benignity  !  to  despite  him,  what  an  high 
provocation  is  this  !  When  he  comes  and  toucheth  any  of 
your  minds,  and  makes  some  impression  on  your  hearts, 
saith  he,  secretly  and  inwardly  :  "  Sinner,  wilt  thou  yet 
return  "!  Hast  thou  yet  no  desire  after  God  "?— no  inclina- 
tion to  know  a  Redeemer,  and  choose  and  close  with  him  1 
Now  to  spite  a  Spirit  of  grace,  when  he  speaks  to  you  so 
kindly,  and  so  sweetly,  and  so  tenderly, — Oh  sinner,  do 
not  go  on,  and  perish  for  ever  I — here  is  the  very  height 
of  provocation.  The  word,  in  the  original,  signifies  to  in- 
jure inwardly  the  Spirit  of  grace,  to  make  the  injury  enter 
into  him,  as  it  were ;  it  imports  to  sting  a  man  to  the  heart, 
to  the  very  soul ;  as  if  it  had  been  said,  your  injury  pierceth 
into  that  Spirit  of  grace,  that  Spirit  of  love,  kindness,  and 
goodness :  it  enters  into  it.  Thus  it  must  be,  when  in  such 
days,  and  at  such  times  as  these,  the  great  things  of  the 
Gospel  are  heard  with  no  effect.     And, 

(G.)  It  must  be  supposed,  conscience  was  in  some  mea- 
sure convinced  at  this  time ;  for  applications  were  made 
to  it  in  the  plainest  ca^es.  We  have  applied  ourselves  lo 
the  consciences  of  men  in  the  sight  of  God,  saith  the 
apostle.  And  now  if  our  Gospel  be  hid,  it  is  that  you  are 
lost.     And, 

(7.)  It  must  be  supposed  too  that  affections  have  been 
stirred  in  some  measure  and  variously;  there  have  been 
some  desires  enkindled,  and  .some  fears  awakened,  and 
some  hopes  and  joys  possibly  raised,  and  some  tastes,  and 
relishes  of  the  sweetness  that  is  in  this  Gospel,  and  of  the 
things  contained  therein  ;  as  it  is  supposed  in  that  Heb. 
iv.  4,  .5.  after  all  this,  to  lose  yourselves  in  darkness  and 
wickedness;  now  if  the  Gospel  be  hid,  there  is  no  re- 
covering such  by  repentance,  as  he  there  afterwards 
speaks.     But, 

(8.)  This  adds  weight  to  all  the  rest,  that  they  were  very 
.ight  matters  for  which  men  have  exposed  themselves  to 
this  fearful  loss,  even  of  themselves,  of  their  very  souls; 
a  loss  that  nothing  can  recompense,  nothing  can  makeup. 
"  What  shall  a  man  give  in  exchange  for  his  soul  1"  Matt. 
xvi.  26.  What  hast  thou  had  in  exchange  for  thy  soul  7 
The  smallest  matters  imaginable,  the  temporary  satisfac- 
tion of  a  lust.  I  sold  my  soul  (may  one  say)  to  please  my 
friend.  I  sold  my  soul  (may  another  .say)  foi  the  love  I 
had,  for  the  lust  I  had,  to  a  cup  of  drink.  I  sold  my  soul 
(may  a  third  sav)  for  the  pleasure  I  took  ii.  r.  vain  idle 
companion.  These  are  the  things  that  kept  mc  llom 
closing  with  God,  uniting  with  my  Redeemer,  and  Irom 
engaging  and  persisting  in  the  way  of  life.  O  that  God, 
and  Christ,  and  heaven  should  be  set  so  low  !  Thou  didst 
break  with  me,  (must  the  great  God  say,  and  must  the 
Redeemer  thai  died  for  you  .say,)  thou  didst  break  with 
me  for  a  trifle,  for  a  thing  of  nought ;  yea,  thou  didst 
prefer  before  me  the  vilest  things,  the  most  odious  things. 
Thou  didst  rather  choose  to  be  a  vassal,  a  slave  to  lust, 
l\  au  to  live  under  the  easy  yoke  and  government  of  a 
f  ompassionate  and  merciful  Redeemer  and  Saviour.  The 
Jeformities  of  wickedness  were  more  amiable  in  thine 
•  PreaclieJ  April  l9tli,  1691. 


eyes  than  the  beauties  of  holiness.  What  can  be  said  in 
this  case,  when  the  story  comes  to  be  told,  and  the  matter 
is  to  be  represented  just  as  it  is,  that  it  is,  thus  as  you  have 
heard  1 

And  that  is  the  third  thing  to  be  considered  in  this  case : 
— That  as  former  provocation  must  have  been  supposed, 
so  that  provocation  must  have  been  very  high  and  very 
great  upon  these  sundry  mentioned  accounts.  But  then  I 
add  upon  all  this, 

4.  That  if  any  hereupon  be  thus  lost,  (as  you  have 
heard,)  it  is  only  that  God  hath  retired  from  them,  with- 
drawn from  them.  He  hath  not  positively  hurt  them  ;  he 
never  put  any  ill  thoughts  into  them,  or  any  ill  disposition 
of  mind.  If  it  be  severe  in  itself,  and  dreadful  to  you, 
that  you  are  now  a  lost  creature,  God  haih  no  hand  in  it, 
otherwise  than  as  he  retired  from  you  :  "  Thy  destruction 
is  of  thy.self,  but  in  him  is  thy  help  found,"  Hos.  xiii.  9. 
He  was  ready  to  help  thee,  and  to  save  thee,  thou  only  de- 
stroyed thyself;  he  only  withdrew  that  presence  for  which 
thou  didst  not  care,  that  Spirit  which  tnou  didst  vex  and 
grieve  ;  that  is  all :  he  never  put  any  ill  thought  or  incli- 
nation into  thy  mind  and  heart,  thou  destroyedst  thyself; 
he  did  but  say.  These  wretched  creatures  do  not  care  for 
me,  do  not  care  for  my  Son,  do  not  care  for  my  Spirit ; 
well,  I  will  retire,  I  will  let  them  alone,  1  will  let  them 
have  their  own  way.  He  had  said  lo  you,  "  Turn  ye  at 
my  reproof,  I  will  pour  out  my  Spirit  upon  you,  I  will 
make  known  my  words  unto  you;  I  called  and  ye  refused, 
I  stretched  out  my  hands,  and  no  man  regarded,"  Prov.  i. 
Well,  I  behold  your  destruction  now.  It  is  not  said,  I  will 
destroy  you,  but  "  I  will  laugh  at  your  calamity,  and  mock 
when  your  fear  cometh ;"  and  it  will  certainly  come.  God 
tempteth  no  man,  neither  is  he  tempted  by  any  ;  but  every 
man  is  "  tempted  when  he  is  led  away  of  his  own  lust  and 
enticed,"  James  i.  14.     And  then  I  would  add,  lastly, 

5.  That  although  all  this  be  very  certain,  yet  we  cannot 
suppose  the  apostle  here  to  be  absolutely  decisive  in  his 
judgment  concerning  the  final  states  of  particular  persons ; 
such  may  he  more  lost,  and  in  a  worse  and  more  dreadful' 
sense  lost,  than  many  others  m  the  world,  than  the  genera- 
lity of  the  pagan  world.  But  though  they  are  so,  it  is  not 
for  all  that  determined  that  they  are  so  lost  as  that  they 
cannot  be  iccovered.  And  we  are  sure  they  are  not  so  lost 
as  that  they  cannot  be  recovered,  if  they  have  not  sinned 
that  sin  which  cannot  be  pardoned  ;  and  which  I  do  in  the 
general  believe  that  no  man  hath  ever  committed,  or  is 
guilty  of,  that  is  afraid  he  hath;  indeed,  your  case  is  more 
dangerous  than  before,  which  should  awaken  you  so  much 
the  more,  because  it  is  dangerous,  and  you  are  upon  ha- 
zardous terms.  They  may  be  said  to  be  lost,  as  being 
more  out  of  the  reach  of  the  ordinary  methods  of  grace, 
who  yet  are  not  absolutely  lost,  not  sure  to  be  finally  lost. 
And  no  man  hath  reason  to  apprehend  he  is  so  lost,  finally 
lost,  irrecoverably  lost,  that  comes  once  to  be  solicitous 
about  it.  No,  if  our  God  hath  brought  you  to  con.sider  and 
bethink  yourself;  I  am  in  danger  to  be  lost,  I  know  not 
what  will  become  of  me,  or  of  my  case  at  length,  if  I  that 
have  been  such  a  stranger  to  God  should  continue  much 
longer  a  stranger  to  him  ;  if  I  that  have  neglected  lo  capi- 
tulate with  the  Son  of  God  should  much  longer  neglect  it; 

I  know  not  what  will  become  of  this,  it  mny  be  bitterness 
in  the  end.  If  you  begin  thus  to  consider,  I  hope  the  issue 
will  prove  thus,  that  it  will  be  said  of  you  as  it  was  of  the 
prodigal  .son,  "  This  my  son  was  dead  and  is  alive,  he  was 
lost  but  is  found."  But  more  to  this  purpose,  (as  I  have 
partly  intimated  already,)  I  shall  speak  in  the  usfe. 


SERMON  XL* 

2  Cor.  iv.  3. 

But  if  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost. 

They  are  lost  souls  to  whom  the  Gospel  is  a  hidden 
Gospel.     This  (you  know)  we  have  been  upon  from  these 


Sebm.  XI. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


words ;  and  we  have  in  this  showed  you  what  i.s  meant  hy 
the  Gospel's  being  hid,  and  what  i.s  meant  by  the  soul's 
being  lost ;  and  that  both  these  are  to  be  understood  in  a 
sense  peculiar  and  different  from  the  common  case  of  men  • 
and  in  what  reference  the  Gospel's  being  hid,  and  their 
being  lost,  doth  differ  from  the  common  case  we  have 
particularly  shown  you  :  and  have  further  shown  the  con- 
nexion between  these  things,  the  Gospel's  being  hid  and 
soul's  being  lost,  to  whom  it  is  so;  the  one  doth  betoken 
the  other,  and  they  are  the  most  significant  tokens  which 
have  connexion  with  the  thing  betokened  ;  as  causes  and 
effects,  the  one  to  the  other.  I  have  shown  this  is  the  case 
here :  that  the  Gospel's  being  hid,  it  is  a  cause  of  the  soul's 
being  lost,  both  as  it  excludes  what  is  necessary  to  their 
salvation,  and  as  it  includes  what  promotes  their  destruc- 
tion. I  have  again  showed  you  too,  that  being  lost  may 
also  be  the  cause  of  the  Gospel's  being  hid;  and  shown 
how  being  lost  is  to  be  taken  in  that  ca.-* :  lost  in  wicked- 
ness, as  men  more  extremely  wicked  are  said  to  be  and 
lost  under  a  Divine  doom.  So  they  must  be  understood  to 
be  to  whom  the  Gospel  is  therefor .-  hid,  men  given  up  and 
forsaken  of  God,  and  then  the  God  of  this  world  blinds 
them. 

And  because  this  appears  very  severe,  therefore  I  did 
by  sundry  considerations  endeavour  partly  to  justify,  and 
partly  to  mollify,  this  severity;  now  I  come  to  the  use  of 
this  important  truth.     And  it  will  be  useful. 

Use  1.  To  inform  us  of  sundry  truths  that  by  wav  of  in- 
lerence  may  be  deduced  here.     Af,  ' 

1.  That  it  is  no  sufBcient  ground  upon  which  any  may 
conclude  their  state  to  be  safe  and  good,  that  they  live 
under  the  Gospel :  I  pray  consider  it.  It  is  not  enough 
hereupon  to  ground  a  conclusion  concerning  vour  goSd 
and  sale  final  state,  that  you  live  under  the  Gospel  No 
though  you  had  apostolical  preachers  among  you,  for  such 
the.se  Connihians  had  to  whom  this  is  with  so  much  terror 
spoken.  No,  though  you  had  angelical  preachers,  such  as 
could  speak  to  you,  not  with  the  tongues  of  men  only,  but 
oi  angels;  for  the  Jews  had  that  word  before  that  was 
given  to  them  as  a  Gospel ;  (as  the  apostle  takes  notice, 
to„;  '"a  T  K  ""T  ''''^'  ""=  ^"'P"^  preached,  as  well  as 
Z^L,  *■"■  '^o-^P'^l  was  called  the  law,  as  that  whole 

revelation  went  under  the  name  of  the  laW  :  "  They  that 
fn  hn'^^n"*  "'"t°"' !.''''  '^^'  '^'^^'l  P'^'-i-^h  without  the  law." 
of  hwYr7';'?K""'J'''^  '^'^  ""^  "'"'^  con.spicuouspart 
keotS,  Z, .?  a",  ''■'■■"'^""'"'■'^"'''•i""  °f  ^''Sels,  but  they 
mo'^itdiv^n;T,r  r"-  53.  Nay,  though  it"  we're  by  thi 
f„n  Ji  P  ^■''/'""''  ""I"  ^^"^^^'i  Lord  himself;  "How 
'an  rh?,'nT  '^^^"^?leet  -so  great  salvation,  which  be- 
gan to  be  .spoken  by  the  Lord  himself?"  (Heb.  ii.  2  )  even 
that^Gospe  was  preached  by  the  Son  of  God  himself,  and 
s^uk^derl,'''' a'  '"'^'''"  '^"'P^'  •"  '"""y.  ^"d  'hey  lost 
GosuH  ns  Vn;t  ^  ""%"  "¥  P"''^  "^  ^<^"  "»''«'•  a  hidden 
Orospel  as  under  no  Gospel.     And  again, 

;«  ;>>„  .  I  '""f- '°  '"/*"■'  '^''^'  'he  proper  design  of  the  Gospel 
hem  that'are  W  '^  t'^'  ""  "> '*^°^P^'  ""hid.  i'  -  hXo 
ost  tlafis  n  °  ,'  '.f  ","-f<=  "ot  hid  they  would  not  be 
?^n  or   Pn!lJ       ^'^'""P'"<^^  hut  that  which  hath  no  de- 

or'norh  ddPn     V°,'f '  ''■°"'''  ""'  '^'•'''  ^'hether  hidden 

to  Mnder  ,  .  "  u"'  ''  "°  inlerveniency  in  this  case 
°s  b°ng  h?d^  ,  r  ?  ''"1^  '^I'^^y  'h"  Gospel,  but  only 

hid  muft  hn ve  In  ^"f^"'''"  "^i^"^^  ^°"'''  save  souls  if  not 

n»W  .^  1,^1  'J"*"  °^"''''  ^""i  'o  understand  it  accord- 
haf^'sem  Lis"r' tT  ^°^  '^^"^  ^^'^  ^"■^g  vou,  when  he 
a^d  des"ln  oi?-°h?'lr°"^  '^"^  '  ""''  •^'  ^hich  is  its  end 
nel  vi^,  u  '      ?      '°  he  .vonrs  m  attending  it.     The  Gos- 

amon°,^s  Tl'J'''''  ''"'  -"'°™"-^  -"^^  (I  doubt  no  ) 
thTtrSe  end  of  t^^r  "'T  ^'""^^^^  '"""^  ">  'his,  tha 
^°''  °f  t^e  Gospel  were  our  end,  were  convinced  ] 


791 


when  we  come  to  attend  ;  how  would  it  confound  many  a 
one  il  they  were  to  give  an  account  of  their  end  iu  coraino- 
to  attend,  and  wait  on  the  minisiry  of  the  Gospel!  I  am 
going  to  such  a  place,  such  an  as,sembly,  such  a  church 
such  a  meetmg-house.  Well,  saith  one,  and  what  are  yoti 
going  for  1  I  am  going  to  hear  what  such  a  man  can  say; 
1  am  going  to  please  my  fancy  and  curiosity,  to  gratify  my 
novel  humour.  God  knows  how  few  come  to  such  assem- 
blies with  that  temper  of  mind  so  as  that  they  can  truly 
say  bemg  asked.  He  that  knows  all  things,  knows  I  go  to 
look  after  the  .salvation  of  my  own  .soul ;  it  is  a  Go.spel  of 
salvation  that  I  go  to  attend  upon,  and  I  go  to  attend  upon 
If  as  such,  on  purpo.se  that  I  may  be  saved,  that  I  may 
m  this  way  be  working  out  my  own  salvation.  But  what 
an  afiront  is  it  to  the  great  and  glorious  Lord  of  heaven 
and  earth  to  pervert  the  design  of  this  Gospel.  Whaf! 
Have  men  nothing  to  play  with  but  sacred  things  ;  things 
that  carry  the  stamp  of  the  authority  and  majesty,  as  well 
as  the  grace  and  goodness,  of  heaven  upon  them''  Is 
there  nothing  else  to  be  trifled  with  but  things  of  that  sa- 
cred and  awlul  import  ■?  No  wonder  if  the  Gospel  be  hid 
and  no  wonder  if  souls  be  lost  by  multitudes  at  this  rate' 
But  again, 

3.  We  may  further  learn.  That  while  a  man  lives  under 
the  Go.spel,  the  great  question  that  depends  concerning 
him  IS,  Shall  I  be  saved,  or  shall  I  be  lost  'i  Here  is  the 
Sreat  qiiestion  that  depends  concerning  every  one,' and 
which  they  ought  to  recount  with  themselves  over  and 
over  again.  Here  is  this  case  depending  concerning  me  • 
shall  I  he  finally  saved  or  lost?  Oh  !  what  an  awful 
thought  is  this,  that  every  day  that  goes  over  my  head 
and  every  time  I  go  to  hear  a  sermon,  still  this  qne.stion 
lies  under  consideration  ;  shall  I  in  the  issue,  or  end  of  my 
course,  be  a  saved  or  a  lost  man  1  Sure  at  this  rate  we 
should  be  working  out  our  salvation  with  fear  and  trem- 
bling; nothing  becomes  us  more,  nothing  is  more  suitable 
to  the  state  of  our  case.     And, 

4.  We  further  learn  hence,  That  men  may  be  lost  on 
this  side  hell.  If  our  Gospel  be  hid,  it  is  hid  io  them  that 
are  lost;  hid  before  they  reach  hell,  whilher  no  Gospel 
comes ;  and  so  lost  before  they  reach  thither.  And  then 
again, 

5.  By  parity  of  reason.  Men  may  be  saved  on  this  side 
heaven,  as  well  as  they  may  be  lost  on  this  side  hell.  We 
know  Ihe  great  Emmanuel  was  otherwise  called  Jesus,  be- 
cause he  .should  save  his  people  from  their  sins.  If  'this 
blessed  word  hath  taken  effect  upon  thy  soul,  it  is  saved; 
that  is,  it  is  so  far  saved  now  from  sin,  as  that  ii  governs 
now  no  longer.  Its  empire  is  broken,  its  throne  is'thrown 
down  m  the  soul.  Here  is  salvation  on  this  side  heaven  : 
salvaiion  is  this  day  come  to  this  house,  to  this  soul,  he  is 
already  a  saved  one.  There  is  inchoate  salvation  ;  salva- 
tion begun  that  a,scertains consummate  salvation,  andlrom 
which  that  will  not  be  separated.  The  New  Jerusalem 
that  glorious  city  that  comes  down  out  of  heaven  from 
God;  Rev.  xxi.  4.  (supposing  that  be  meant  of  a  slate  of 
the  church  of  God  on  earth  ;)  the  nations  of  them  that  are 
sai'ed,  walk  in  it.  As  soon  as  they  enter  into  it,  there 
they  walk  as  saved  ones.  The  nations  of  the  saved,  there 
they  dwell,  there  they  inhabit  the  city  of  God. 

6.  They  to  whom  the  Gospel  is  not  hid  are  not  lost,  or 
are  of  these  saved  ones ;  if  they  to  whom  the  Gospel  is  'hid 
be  lost,  they  to  whom  it  is  not  hid  are  saved.  They  are  in 
this  state  of  salvation  already.  Oh  !  happy  creatures  and 
blessed  state  that  you  are  come  into.  Tlie  Gospel  is  no 
longer  a  hidden  Gospel  to  you,  though  it  is  lo  many  a  one 
beside.  With  what  admiration  may  you  say,  "1  thanlc 
thee,  Oh  Palher,  Lord  of  heaven  a"nd  eatlli.'lhat  when 
such  things  have  been  hid  from  many  a  wise  ;ind  prudent 
one,  thou  hast  revealed  them  unto  me  !"  Malt.  xi.  24  25. 
hast  caused  thine  own  bright  light  lo  penelraie,  lo  strike 
through  inio  my  very  soul,  to  shine  into  my  heart,  as  it 
follows  m  this  context:  '•  And  thereupon,  ihough  I  was  a 
wanderer,  a  stray  and  Ion  creature,  thou  hast  sought  thy 
.servant,  I  went  astray  like  a  lost  sheep ;  .seek  thy  servant 
for  I  do  not  forget  thy  commandments,"  Psal.  cxix.  last 
verse.  Thou  hast  sor.ght  thy  servant,  and  found  him  out 
And  thou  mayst  say  of  thy  soul,  as  the  father  of  his  pro- 
digal  son;  "  This  my  soul  was  lost  and  is  found  "  Luke 
XV.  last  verse.     "  We  all  went  astray  as  lost  sheep[  and  he 


7M 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Sehm.  XJ. 


bare  the  iniquities  of  us  all,"  (Isa.  liii.  6.)  that  we  might 
be  recovered  and  saved  at  last.  Oh  you  tnat  find  Gospel 
light  10  enter  into  your  souls,  bless  God,  and  admire! 
The  Gospel  is  not  hid  from  me,  I  am  therefore  saved  out 
of  my  lost  slate. 

But  besides  these  inferences  of  truth,  there  is  a  further 
and  another  .sort  of  use  that  I  must  proceed  to. 

Use  2.  It  may  be  (upon  what  hath  been  before  said  in 
opening  the  doctrine  of  this  text  to  you)  some  awakenings 
may  be  upon  the  spirits  of  some,  perhaps  some  may  have 
been  in  a  going  among  us,  and  may  say  in  their  hearts, 
And  what  is  likely  upon  all  this  to  become  of  me"!  What 
is  my  final  state  like  to  prove"!  Shall  I  be  saved,  or  shall 
I  be  lostl  I  would  fain  give  some  help  in  this  case,  and 
would  in  order  to  it,  lead  such  into  some  distinction  of 
thoughts,  that  they  may  not  be  confounded  in  their  in- 
quiry. Now  this  inquiry  in  general  may  be  capable  of 
being  formed  into  three  questions.  Either,  1st,  The  mean- 
ing of  their  inquiry  may  be,  Shall  I  be  certainly  saved  at 
last"?  or,  2ndly,  The  meaning  of  their  inquiry  may  be, 
How  shall  I  do,  certainly  to  know  if  I  am  certainly  to 
be  lost  ■?  or,  3rdly,  The  meaning  of  their  inquiry  may  be. 
How  shall  I  evidence  it  to  myself,  or  have  it  evidenced  to 
me,  that  there  is  any  thing  of  hope  in  my  case"!  That 
going  on  in  the  use  of  prescribed  and  appointed  means, 
things  may  be  brought  at  length  to  a  happy  issue  1  That 
I  may  have  such  a  present  view  of  my  case,  as  to  judge 
and  think  of  it,  that  it  may  be  possible  that  I  may  be  saved 
at  last  ? 

1.  Now  as  to  the  first  of  these  questions,  supposing  it  to 
be  the  question  of  any  whom  God  hath  begun  lately  to 
work  on;  of  any  that  he  hath  begun  lately  to  awaken; — 
then  1  must  needs  say  to  that  question  ;  Friend,  you  are 
too  hasty,  you  make  too  much  haste  to  think,  that  when 
God  hath  but  newly  begun  with  you,  you  should  presently 
be  at  a  certainty  that  you  shall  be  saved.  This  may  be 
more  haste  than  good  .speed.  When  you  have  gone  on  a 
considerable  tract  of  time  in  a  serious  endeavour  of  work- 
ing out  your  salvation  with  fear  and  trembling;  and  giving 
all  diligence  to  make  your  calling  and  election  sure,  it  will 
be  time  enough  to  put  this  question  then;  it  is  yet  unsea- 
sonable for  you.     And  then, 

2.  Supposing  that  the  next  be  the  question  with  any, 
How  shall  I  know  that  I  shall  be  certainly  lost  1  As  the 
former  question  is  an  unrea.sonable  one,  this  is  a  vain  one, 
altogether  vain.  If  you  shall  certainly  be  lost,  what  can 
it  avail  you  to  know  that  you  shall  t  or  do  you  think  it  is 
possible  you  should  ever  come  to  know  it  on  this  side 
being  in  hell  1  It  must  be  by  some  revelation  from  God, 
mediate  or  immediate;  but  God  doth  not  use  to  do  vain 
things,  to  reveal  any  thine'  to  no  purpose :  and  this  can  be 
to  no  imaginable  purpose.  If  you  shall  certainly  be  lost 
it  can  do  you  no  good  to  foreknow  it;  and  therefore  the 
revelation  of  it  is  not  to  be  expected  from  God  any  ways, 
mediately  or  immediately,  and  consequently  it  is  a  foolish 
vain  question.     But, 

3.  1(  the  question  be.  How  may  it  appear  that  there  is 
any  thing  of  hope  in  my  case,  that  in  the  use  of  the  pre- 
scribed and  appointed  means,  I  may,  through  the  grace  of 
God,  possibly  be  saved  at  last?  This  is  a  sober  question, 
and  becoming  a  serious  and  considerate  man,  and  one  that 
hath  a  value  for  his  soul,  and  a  reverence  for  God,  the 
great  Disposer  of  our  everlasting  soul's  concernments. 
And  therefore  in  reference  to  this  I  would  be  assisting  the 
best  I  can,  and  as  God  shall  enable  me.  And  there  are 
many  things  that  are  to  be  said  to  it.     As, 

I.  That  you  always  ought  to  hope  till  there  be  most  ap- 
parent reason  for  total  despair.  If  there  be  not  a  reason 
for  total  despair,  then  you  are  under  obligation  to  admit 
of  some  hope;  nothing  is  plainer,  that  a  reasonable  crea- 
ture, capable  of  futurity  and  of  another  state,  he  hath  it  as 
a  law  in  his  nature  to  use  prospect,  and  to  exercise  hope, 
in  reference  to  futurity.  And  I  cannot  but  recollect  a  noted 
passage  of  that  Platonic  Jew,  Philo  Juda^us,  "  That  hope 
towards  God,  in  reference  to  men's  future  concernments, 
is  of  the  very  essence  of  man ;  and  he  is  not  to  be  called 
a  man,  a  human  creature,  that  hath  not  hope  in  refer- 
ence to  his  future  concernments."  And  there  is  a  great 
deal  in  it :  it  is  to  be  looked  upon  as  somewhat  else  than 
1  lavish  express!)  n,  for  God  hath  (no  doubt)  contemper- 


ed  the  frame  of  all  his  creatures  to  their  state  :  and  naving 
made  man  capable  of  futurity  and  eternity  in  another 
state,  hope  cannot  but  be  an  essentiating  principle  in  his 
very  nature.  And  therefore  it  is  very  unnatural  and  a 
doing  violence  to  ourselves,  to  endeavour  to  take  away  all 
hope  in  reference  to  that  futurity  which  is  yet  before  you, 
and  which  you  have  yet  in  prospect.  You  ought  to  hope 
while  there  is  no  apparent  cause  of  total  despair  ;  for  what- 
soever doth  not  admit  totality,  there  must  be  somewhat 
of  the  contrary,  by  reason  whereof  it  doth  not  so.  There 
can  be  no  imaginable  ground  upon  which  a  man  should 
not  admit  of  a  total  despair,  but  as  there  is  some  hope.  If 
there  were  no  hope,  despair  would  be  total ;  if  there  be 
found  hope,  despair  cannot  be  total.  And  it  is  matter  of 
duty  to  you,  always  to  entertain  and  cherish  some  hope 
when  there  is  no  apparent  reason  for  total  despair.  That 
I  fore-lay  in  the  first-place. 

2.  There  can  be  no  reason  for  a  total  despair  while  the 
Gospel  stands  unrepealed ;  while  it  is  neither  generally  re- 
pealed, nor  repealed  particularly  as  to  you.  All  that  while 
the  connexion  remains  between  faith  in  Christ  and  salva- 
tion ;  "  God  so  loved  the  world,  that  he  gave  his  only- 
begotten  Son,  that  whosoever  believeth  in  him,  should  not 
perish,  but  have  everlasting  life,"  John  iii.  16.  While 
this  Gospel  that  makes  this  connexion  between  believing 
in  the  Son  of  God  and  not  perishing,  not  being  lost,  but 
being  saved,  stands  unrepealed,  we  have  no  reason  for  total 
despair.  Still  if  I  believe,  I  shall  be  saved  ;  if  I  believe 
in  the  Son  of  God,  I  shall  live.  I  have  been  a  vile  crea- 
ture, it  is  true ;  a  great  rebel,  not  only  against  the  authority, 
but  against  the  grace  of  God;  and  I  have  deserved  to 
perish  a  thousand  times  over,  and  to  be  given  up  as  lost 
without  remedy.  But  the  Gospel  is  not  yet  repealed  that 
saith.  Whosoever  believes  in  the  Son  of  God  shall  not 
perish,  shall  not  be  lost,  but  have  everlasting  life  ;  it  is  not 
repealed  in  general,  nor  shall  be  to  the  end  of  the  world. 
And  what"!  will  any  man  say  it  is  repealed  as  to  himi 
It  is  repealed  as  to  me "?  Pray  show  that  repeal  I  you  can- 
not say  that  it  is  repealed  as  to  you,  unless  you  had  a  Bible 
reached  down  from  heaven  that  saith,  whosoever  believeth 
shall  be  saved,  whosoever  believeth  on  the  Son  of  God 
shall  not  perish,  but  have  everlasting  life,  except  John 
such  an  one,  or  Thomas  such  an  one,  or  Elizabeth  such 
an  one.  Show  me  such  a  Bible  that  saith  the  Gospel  is 
repealed  as  to  you ;  though  I  believe  never  so  much  I  shall 
not  be  .saved,  I  am  an  excepted  person.  Where  is  the  ex- 
ception ■?     Show  me  the  Bible  wherein  is  that  exception. 

Aye,  but  you  may  say.  It  is  very  true,  I  doubt  not,  that 
if  yet  I  believe  I  may  be  saved  ;  but  alas !  what  reason  have 
I  to  hope  that  I  shall  ever  be  brought  to  believe,  ever  be 
enabled  to  believe,  who  have  resi.sted  the  grace  of  God, 
and  the  Spirit  of  God  so  long,  .io  often,  so  injuriously,  so 
insolently,  as  I  have  done  l"  What  hope  is  there  that  I 
shall  ever  be  brought  to  believe  1     I  add  therefore, 

3.  That  there  is  not  only  hope,  nay,  I  may  say  ground  of 
confidence,  that  if  you  believe  you  shall  be  saved,  but  there 
is  also  ground  of  very  great  hope,  if  you  do  indeed  set  your 
minds  to  inquire  and  consider  about  this  matter,  that  yon 
shall  be  brought  to  believe.  For  that  is  the  head  which  I 
lay  down  here  as  the  third  in  order;  that  all  the  while  the 
command,  the  law,  stands  in  force  as  to  you,  that  obligeth 
you  to  believe,  all  that  while  there  is  a  ground  and  reason 
left  you  to  hope,  that  you  shall  be  enabled  to  believe,  when 
the  evangelical  law  doth  particularly  oblige  you  amongst 
the  rest  that  live  under  the  Gospel,  to  believe  in  the  Son 
of  God,  that  you  may  not  perish  but  have  everlasting  life, 
as  much  as  if  there  were  a  law  made  in  your  case  alone. 
If  there  were  a  particular  law  made  concerning  you,  and 
laying  the  charge  upon  you — Do  thou  believe  on  the  Son 
of  God,  that  thou  mayst  not  perish  but  have  everlasting 
life  ;  I  say,  you  are  as  much  obliged  to  believe  on  the  Son 
of  God,  as  if  there  were  a  particular  law  made  concerning 
you,  and  none  but  you,  concerning  you  alone.  This  is 
the  command  of  God,  this  is  the  law,"  that  we  believe  on 
him  whom  he  hath  sent,"  John  iii.  33.  It  cannot  be  said 
that  because  there  is  such  a  law  that  obligeth  you  to  be- 
lieve in  Jesus  Christ,  therefore  you  certainly  shall  believe ; 
but  it  is  to  be  collected  with  the  greatest  clearness  imagin- 
able, that  there  being  such  a  law  obliging  you  to  believe, 
you  have  reason  to  hope  yon  shall  be  enable  to  believe  if 


Serm.  XII. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


TP3 


you  do  seriously  desim  the  thing.  Is  it  to  be  thought 
that  God  should  come  (as  it  were)  directly  to  you,  that  the 
Son  of  God  should  apply  himsell  directly  to  you,  sinner;' 
I  charge  thee,  accept  ray  Son,  believe  in  my  Son,  take  him 
to  be  thy  Redeemer,  thy  Saviour,  thy  Lord  ;  and  that  there 
should  be  no  hope  that  ever  you  should  do  so,  or  that  he 
■will  give  you  any  help  in  order  thereunto  1  This  is  the 
most  unimaginable  thing  in  all  the  world. 

QuesHon.  But  you  may  perhaps  say.  How  shall  I  do  to 
understand  this,  that  I  am  under  obligation  to  believe  on 
the  Son  of  God,  that  I  may  not  perish,  that  I  may  not  be 
lost! 

Answer.  To  that  I  say,  (that  I  may  leave  this  a  clear  and 
undisputed  thing  in  your  thoughts,)  either  you  must  be  so 
obliged  to  believe  in  the  son  of  God,  to  receive  and  take 
him  for  yours,  your  Lord  and  Saviour,  or  else,  your  not 
doing  .so  is  no  sin.  Now,  where  is  that  person  that  dares 
to  produce  himself,  and  say,  I  live  under  the  Gospel,  that 
Gospel  is  come  to  me,  whereof  this  is  the  great  funda- 
mental law,  the  command  of  the  great  Author  of  it,  even 
of  the  God  of  heaven;  this  is  his  commandment,  that  we 
believe  on  his  Son;  but  it  is  a  commandment  that  doth 
not  oblige  me  ?  Where  is  the  man  that  dares  say,  If  I 
live  an  infidel  under  the  Gospel  all  the  rest  of  my  time,  I 
am  no  sinner  in  it  1  If  believing  be  not  your  duty,  not  be- 
lieving is  not  your  sin.  But  what  l  is  there  any  body  that 
can  say,  or  dare  say,  that  to  refuse  Christ  is  not  his  sin"! 
Then  to  accept  him  is  duty.  Therefore  doth  this  Gospel, 
still  as  you  live  under  it,  urge  it  on  you  as  a  duty  out  of 
hand  to  come  to  an  agreement  with  the  Son  of  God ;  resign 
thyself  up  to  him,  put  thyself  into  his  hands,  and  at  his 
feet;  into  his  hands  to  be  saved,  and  at  his  feet  to  be 
subject  and  to  obey  him.  This  the  Gospel  chargeth  on 
you;  and  while  it  doth  so,  while  it  calls  you  to  repentance, 
and  calls  you  to  faith,  ycu  have  reason  to  hope  still :  I  have 
God's  warrant,  why  should  I  not  expect  his  help  1  If  he  calls 
me,  why  shall  I  not  think  he  will  help  me,  help  me  to  re- 
pent, and  help  me  to  believe  in  his  Son,  that  I  may  not  be 
finally  and  for  ever  lost !     And  again, 

4.  You  can  do  nothing  in  your  circumstances  more 
pleasing  and  grateful  to  God,  than  to  hope  in  his  mercy; 
thus  to  slate  your  case,  I  am  naturally  a  lost  creature,  a 
perishing  creature,  I  have  deserved  to  perish  over  and  over ; 
that  a  Spirit  of  divine  light  and  grace  should  never  visit  my 
soul  more,  or  look  after  me  more,  I  have  highly  deserved 
it ;  but  yet  I  have  heard  of  the  nature  of  God,  that  he  is 
immensely  ?ood  and  gracious;  his  name  hath  told  me  his 
nature,  "  The  Lord,  the  Lord  God,  gracious  and  merciful, 
long-suffering,  abundant  in  goodness  and  truth,  pardoning 
iniquity,  trangression,  and  sin,"  E.tod.  xxxiv.  5.  I  will 
throw  myself  upon  that  name,  I  will  ca.st  myself  on  his 
mercy;  I  have  nothing  to  do  but  that;  and  that,  why 
should  I  stick  to  dol  Now,  I  say,  you  please  him,  you 
please  him  beyond  all  things  that  in  your  circumstaiices 
you  are  any  way  capable  of  doing.  The  Lord  takes  plea- 
sure in  them  that  fear  him  and  that  hope  in  his  mercy. — 
Pleasure  in  them!  Strange  that  any  act  of  an  abject, 
guilty,  impure,  perishing  wretch  should  be  pleasing  and 
grateful  to  the  pure,  holy,  glorious,  ever-blessed  God; 
that  he  should  be  pleased  with  any  act  of  mine.  Why,  it 
is  iiot  as  it  is  yours,  but  it  is  with  reference  to  the  object, 
as  it  is  a  thing  suitable  unto  him,  a  tribute  due  to  his  great 
and  glorious  name.  It  is  the  best  acknowledgment  you 
can  make  of  his  deity,  of  his  godhead,  of  his  most  excel- 
lent perfect  nature,  comprehensive  of  all  perfection,  but 
■wherein  we  are  taught  to  conceive  this  a.s  the  most  emi- 
nent, when  we  are  told  that  God  is  love.  Here  is  a  poor 
creature,  as  insolent  as  he  hath  been,  (saith  God,)  as  proud, 
as  full  of  enmity  and  nialignity  against  me,  now  I  see  he 
comes  to  ackiiowledge  me  to  be  God,  that  is,  acknow- 
ledgetl.  me  to  he  merciful,  infinitely,  immensely  merciful, 
beyond  limits  merciful,  beyond  expressions  merciful.  He 
takes  pleasure  in  them  that  hope  in  his  mercy.  Now  (saith 
he)  they  give  me  my  due,  now  they  acknowledge  me  to  be 
God,  that  they  will  yet  hope  in  my  mercy.  Remember 
all  this  while  that  it  is  hope  that  I  am  encouraging  you  to, 
without  security ;  you  have  reason  to  hope,  but  you  have 
no  reason  to  be  secure,  no  more  that  he  hath  who  in  abattle 
encompassed  with  thousands  about  him  alive  yet,  yet  alive, 
*  Preached  April  asth,  1691. 


but  still  deaths  are  flying  about  him  as  thick  as  hail.  Yon 
have  rea.son  to  hope,  but  no  reason  to  be  secure;  but  if 
you  hope,  you  do  the  most  grateful  thing  to  God,  you  pay 
him  the  most  pleasant  grateful  tribute  that  such  an  abject 
creature  as  any  of  us  is  capable  of  rendering  to  him;  you 
give  him  the  proper  glory  of  the  Deity,  boundlessly  good 
and  gracious,  rich  in  mercy.  This  is  to  own  him  to  be 
God,  to  own  him  to  be  infinite,  to  own  that  his  ways  do 
as  far  exceed  your  ways,  and  his  thoughts  your  thoughts, 
as  east  and  west,  and  heaven  and  earth,  are  a.sunder,  Isa. 
Iv.  8,  9.     Again, 

5.  Know  that  it  is  not  for  you  to  prescribe  limits  to  the 
exercise  of  this  mercy,  it  is  not  for  you  to  set  bounds  to  it. 
If  God  limit  himself,  and  any  way  signify  that  he  hath  done 
so,  so  be  it;  but  that  he  hath  no  way  signified.  But  it  is 
great  insolency  for  any  of  us  to  talk  of  limiting  him ;  to 
say,  so  far  the  patience  of  God  shall  extend,  and  no  further ; 
beyond  such  a  sermon  he  will  never  give  me  one  minute's 
addition  to  the  day  of  grace.  It  is  not  for  you  to  limit 
him;  if  he  limit  himself,  you  have  nothing  to  say  to  that, 
but  that  he  hath  never  told  you  he  hath  done,  or  will  do, 
in  reference  to  your  ca.se.  But  I  would  have  you  to  m. 
possessed  with  the  apprehension  how  uncreaturely  a  thing 
it  is  for  any  of  us  to  take  upon  us  to  limit  God,  and  set  a 
day  to  the  exercise  of  his  patience,  his  sparing  mercy,  his 
bounty,  and  his  saving  mercy.  If  you  do  rightly  take  up 
this  matter,  you  will  understand,  that  there  is  in  despair 
the  highest  presumption.  There  is  not  in  any  thing  higher 
presumption  than  there  is  in  absolute  despair.  If  you 
allow  yourselves  absolutely  to  despair,  and  say,  God  will 
never  look  after  my  soul;  then  nothing  remains  to  me  but 
to  abandon  it  to  perish.  I  say,  you  cannot  be  guilty  of  a 
higher  presumption  than  dolh  lie  in  this  despair;  for  it  is 
for  you  to  take  upon  you  to  limit  God,  to  measure  God; 
you  take  upon  you  hereby  to  determine  what  infiniteness 
can  do,  and  what  it  cannot  do.  This  is  very  bold  pre- 
sumption. This  is  most  uncreaturely  arrogance  ;  for  you 
to  take  upon  you  to  set  God  his  limits  and  bounds.  No; 
say  I  will  always  wait,  and  always  hope,  let  him  defer  as 
long  as  he  plea.seth ;  but  let  me  lie  a  prostrate  creature  at 
his  foot,  still  in  fears,  and  tears,  and  tremblings;  though 
it  be  till  I  perish,  I  will  perish  in  this  posture,  rather  than 
ever  to  say  he  cannot  help  me,  he  will  not  save  me  ;  it  will 
not  consist  with  the  limits  of  his  patience  and  bounty  to- 
wards a  poor  wretch  to  save  me.  Take  heed  of  saying  so. 
There  is  high  presumption  in  this  despair. 

There  are  many  other  things  behind. 


SERMON  XII." 

2  Cor.  iv.  3. 
But  if  our  Gospel  be  hid. 

We  have  the  use  in  hand  of  this  terrible  word;  sundry 
inferences  of  truth  we  recommended  to  you  from  it;  and 
proceeded  to  other  uses,  wherein  the  design  was  to  speak 
suitably  to  the  ca.se  of  awakened  souls  among  us,  that  have 
made  known  their  case,  and  their  solicitous  sad  thoughts. 
We  have  had  regard  to  this  great  inquiry.  What  shall  wc 
do  that  we  may  understand  our  own  case,  and  how  mat- 
ters are  like  finally  to  issue  with  us? — Shall  we  he  saved, 
or  shall  we  be  lost  1  And  several  things  were  spoken  to 
that  which  we  stated  as  a  sober  question  ;  which  answers 
were  general,  and  more  fundamental  to  what  was  toensue. 
And  those  things  being  forelaid,  we  shall  now  go  on  to 
give  some  characters  that  may  be  distinguished  somewhat 
of  the  state  of  persons  under  the  Gospel ;  so  as  that,  if  they 
be  found,  will  give  grnund  of  hope;  if  they  be  not  found, 
it  will  administer  much  ground  of  fear. 

But  here  you  must  take  the  matter  thus:  that,  for  such 
characters  as  those  which  I  shall  mention,  the  discerning 
of  them  actually  upon  yourselves  is  never  intended  so  to 
encourage  your  hope  as  if  no  apprehension  of  danger  should 
still  remain ;  you  are  not  to  hope  without  apprehension  of 


r94 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  XII. 


danger;  and  if  such  characters  are  not  found,  you  are  not 
to  fear  without  apprehension  of  remedy ;  because  (as  hath 
been  told  you)  the  design  is  not  to  tell  you  who  shall  cer- 
tainly be  saved,  or  who  certainly  lost ;  but  only  to  show 
what  cause  there  is,  or  may  be,  of  more  or  less  .hope  or 
fear,  in  reference  to  the  final  issue  of  things  wuh  you. 
And  so, 

1.  It  gives  much  ground  of  hope  when  any  do  find  in 
themselves  a  formed  desire  of  understanding  distinctly  the 
terms  of  life  and  death ;  when  any  would  fain  know  upon 
what  terms  they  may  expect  to  be  saved  or  perish  in  the 
final  issue  of  things;  when  they  do  not  desire  to  be  unac- 
quainted with  the  tnie  tenor  of  the  Gospel  as  touching 
these  matters;  but  accurately  to  know  what  is  required, 
that  they  may  live,  and  escape  the  wrath  that  is  to  come. 
That  hiddenness  of  the  Gospel  that  is  in  connexion  with 
the  being  lost,  is  with  those  with  whom  it  hath  this  fatal 
event,  a  chosen  thing,  a  voluntary  thing ;  it  is  hid  by  an 
affected  blindness  of  heart.  Men  are  blind,  as  being  un- 
willing to  see,  Ephes.  iv.  IS.  "  If  thou  hadst  known, 
even  thou,  at  least,  in  this  thy  day,  the  things  that  belong 
to  thy  peace;  but  now  they  are  hid  from  ihine  eyes."  If 
thou  hadst  known;  it  is  plain,  that  that  not  knowing  was 
faulty,  inasmuch  as  their  being  afterwards  hid  was  penal ; 
and  ii  could  not  be  faulty  but  as  being  voluntary, — that 
they  did  not  desire  to  know  the  things  of  their  peace; 
whoever  of  you  can  avow  it  before  the  great  Searcher  of 
hearis,  and  speak  it  to  him  as  the  sen.se  of  your  souls, 
"  Lord,  thou  that  knowest  all  things,  knowes't  that  I  do 
desire  to  understand  what  the  tenor  and  import  of  that 
rule  IS  by  which  souls  are  to  live  or  die  for  ever ;  I  desire 
to  understand  it  as  it  is, — not  to  have  it  disguised  to  me, 
— not  to  have  it  misrepresented,  according  as  the  foregoing 
expressions  are;  wherein  the  apostle  protests  against  the 
disguising  of  the  word,  and  clothing  of  things  with  spe- 
cious false  colours ;  but  approving  and  commending  them- 
selves in  the  manifestation  of  the  very  truth  to  every  man's 
coiiscience  in  the  sight  of  God,  2  Cor.  iv.  1,  2.  They  (I 
say)  that  can  avow  this  have  ground  of  hope;  and  they 
that  would  not  have  it  so,  they  are  persons  to  whom  the 
Gospel  is  hid,  and  are  lost,  as  the  series  of  discourse  shows. 
You  have  much  cau.se  to  hope  God  will  drive  things  to  a 
good  issue  with  you  at  length,  if  you  do  seriously  desire  to 
understand  his  mind  in  the  Gospel,  what  it  doth  determine 
concerning  the  way  of  saving  sinners;  which,  if  they  take, 
they  are  saved;  if  they  do  not,  they  are  lost.  When  this 
is  your  sense,  "For  thy  name's  sake  lead  me  and  guide 
me;  show  me  thy  way,  I  would  fain  walk  in  thy  truth!" 
But  for  such  as  desire  only  to  have  smooth  things  said 
imlo  them  :  and  if  the  true  doctrine  of  the  Gospel  will  be 
terrible;  if  it  will  look  with  an  unfavourable  aspect  upon 
ray  vicious  inclinations, — Let  me  never  hear  it.  If  any  say 
to  God,  "  Depart  from  us,  we  desire  not  the  knowledge  of 
thy  ways;"  (Job  xxi.  14.)  "Cause  the  Holv  One  of  Israel 
to  cease  from  among  ns,"  Isaiah  xxx.  11.  They  say  to  the 
prophets.  Prophesy  not;  we  do  not  desire  to  have  that 
bright  light  stand  so  directly  in  view  before  our  eyes;  oh, 
might  it  cease  !  oh,  might  it  disappear!  This  is  a  dread- 
furtoken;  a  very  dreadful  token;  and  if  any,  more  than 
others,  are  in  danger  of  being  lost  under  the  Gospel,  these 
are  the  men.  They  that  receive  not  the  love  of  the  truth 
that  they  might  be  saved,  (their  spirits  could  by  no  means 
comport  with  the  truth,)  are  given  up  that  they  might 
perish, — that  they  "  might  be  damned,"  2  Thess.  ii.  10, 11. 
And, 

It  is  very  hopeful  where  there  is  a  great  sense  of  remain- 
ing ignorance;  when  any  do  think  very  meanly  of  the 
knowledge  that  they  have  of  those  great  and  iiiiportant 
things  of  God,  that  do  concern  souls  so  very  nearly.  Agur 
is  brought  in  .saying,  "  I  am  more  brutish  than  any  man, 
and  have  not  the  understanding  of  a  man ;"  (Prov.  xxx.  2.) 
when  there  is  a  very  humble,  self-abasing  opinion  taken  up 
and  maintained  of  our  own  meanness,  blindness,  and  dark- 
ness, the  great  imperfection  and  defectiveness  of  our 
knowledge  in  the  most  needful  things.  This  looks  very 
hopefully;  and  on  the  other  hand  it  is  a  very  dreadful 
token,  -when  any  think  themselves  so  wise  that  they  need 
be  taught  no  more.  There  is  more  hope  of  a  fool  than  of 
such  a  one,  that  is  wise  in  his  own  conceit;  he  seems 
marked  out  for  destruction,  that  thinks  he  is  so  well  ac- 


quainted with  all  the  great  secrets  and  mysteries  of  god- 
liness that  he  needs  no  further  instruction ;  and  thereupon 
despises  and  hates  it.  "He  that  hateth  instruction  shall 
die."  They  are  plain,  peremptory  words ;  and  nothing  is 
in  the  nature  of  the  thing  of  a  more  destructive  tendency. 
As  the  moralist  said,  Multi  pcrvcnissenl  ad  sapienliavi,  df-c. 
many  might  have  attained  to  wisdom  if  they  had  not 
thought  they  had  attained  to  it  already.  So  many  might 
have  attained  to  the  saving  knowledge  of  God  in  Christ, 
if  they  had  not  thought  they  had  already  attained.    Again, 

3.  it  is  a  very  hopeful  token,  when  there  is  any  percep- 
tion of  knowledge  growing  in  these  great  things;  when 
we  can  apprehend  that  light  doth  come  in  by  the  appointed 
means;  that  God  hath  shined  into  our  heart,  as  it  follows 
in  this  context:  "If  our  Gospel  be  hid,  it  is  hid  to  them 
that  are  lost;  in  whom  the  god  of  this  world  hath  blinded 
the  minds  of  them  that  believe  not,  lest  the  light  of  the 
glorious  Gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them ;"  but  "  God,  who  commanded  the  light  to 
shine  out  of  darkness,  hath  shined  into  our  hearts,"  2  Cor. 
iv,  5,  6.  That  is  a  sign  then  the  Gospel  is  not  quite  hid,  if 
some  beams  of  light  be  darted  in,  be  injected.  If  yoa 
find  there  is  an  increase,  it  is  to  be  increased  with  "  the  in- 
crease of  God,"  as  the  apostle's  expression  is ;  (Colos.  ii. 
19.)  for  this  is  divine  knowledge  that  we  are  speaking  of, 
the  "kmowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ."  And  it  is  to  them  that  do  observe  themselves  a 
perceptible  thing,  and  a  thing  to  be  perceived  with  pleasure, 
when  there  is  an  increase.  How  grateful  is  the  appulse, 
the  first  arrival  of  any  new  beam  of  light,  any  new 
thought;  when  the  mind  comes  to  be  more  and  more 
opened,  and  things  let  in  upon  it,  which  it  is  of  concern- 
ment to  it  to  understand  and  know.  And  do  but  consider, 
such  of  you  as  are  more  solicitous  about  the  state  of  your 
case,  and  what  is  like  to  be  the  final  issue  of  things  with  you : 
You  have  lived  a  considerable  time  under  the  Gospel; 
and,  what,  have  you  gained  no  acquaintance  with  the 
great  contents  thereof  1  There  are  many  things  discovered 
concerning  the  stale  of  man  by  nature,  do  you  understand 
nothingof  them'?  Do  you  not  know  that  he  is  adegenerate 
creature,  that  he  hath  a  blind  mind,  a  corrupt,  depraved 
heari  1  That  he  is  wrapped  up  in  guilt,  and  exposed 
thereupon  to  divine  displeasure  7  It  reveals  much  of  a 
Redeemer;  do  you  understand  nothing  of  that  ■? — who 
this  Redeemer  is,  the  eternal  Son  of  God,  the  brightness 
of  his  Father's  glory,  the  heir  of  all  things;  that  he  came 
into  this  World,  took  human  flesh,  and  died  a  sacrifice  for 
sin"?  Do  not  )'ou  understand  thisl  and  that  hereupon 
God  is  well  plea.sed  with  him  for  his  righteousness  sake, 
that  Divine  justice  acquiesceth,  expects  no  higher,  no  other 
sacrifice  I— That,  whereas  there  must  be  a  great  change 
wrought  in  the  temper  of  men's  spirits  to  make  them  capa- 
ble of  the  duty  of  time,  and  the  felicity  of  eternity;  an 
Almighty  Spirit  is  obtained  by  the  blood  of  that  sacrifice, 
that  it  should  go  forth  to  do  this  great  work  upon  the  souls 
of  men  ;  so  that  you  are  not  to  be  left  hopeless,  struggling 
in  your  own  impotence  to  attempt  and  undertake  (as  it 
were)  a  new  creation  in  your  own  souls;  but  that  Spirit 
will  be  given  to  them  that'  ask  it,  and  you  may  draw  in  its 
influences  as  so  much  vital  breath.  These  things  the 
Gospel  acquaints  you  with ;  and  do  you  understand  nothing 
of  them  7  Halh  no  light  come  in  by  all  this  discovery  all 
this  while  1  Indeed  it  is  a  fearful  token  where  there  ]S  no 
knowledge  hy  long-sitting  under  the  Gospel ;  when  any 
man's  case  doth  admit  it  to  be  said  of  them,  they  are  "  ever 
learning,  and  never  come  to  the  knowledge  of  the  truth;" 
a  sort  of  persons  marked  out  for  separation  from  God  and 
all  good  men;  from  such  turn  aside;  such  as  have  a  form 
of  godliness,  but  deny  the  power  of  it;  (2  Tim.  iii.  70  and 
are  "  ever  learning,  but  never  come  to  the  knowledge  of 
the  truth;"  it  is  a  people  of  no  understanding,  "therefore 
he  that  made  them  will  not  have  mercy  on  them,  and  he 
that  formed  them  will  show  them  no  favour;"  (Isaiah  xxvii. 
11.)  for,  (as  hath  been  said,)  ignorance  under  the  Gospel,  of 
that  it  hath  made  necessary  to  be  understood,  and  done  in 
order  to  salvation;  it  is  most  voluntary,  and  therefore 
comes  to  be  punished  by  the  Gospel's  being  hid,  and  their 
being  lost,  if  they  finally  prove  to  be  so.     And  again, 

4.  It  yet  will  look  well  and  hopefully,  if  you  find  that 
you  have  a  real  value  for  the  Gospel;  if  you  esteem  highly 


Serm.  XII 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


795 


of  it ;  if  you  consider  it  as  the  "  word  of  life,"  as  the  Gos- 
pel of  your  salvation ;  Eind  if  such  notions  as  are  given  you 
of  it,  and  under  which  you  are  taught  to  conceive  of  it, 
have  recommended  it  to  you,  and  you  look  upon  it  as  a 
sacred  and  venerable  thing ;  if  you  do  not  come  to  hear  a 
sermon  as  if  you  were  to  hear  a  story  told  you ;  to  hear  the 
word  of  God  as  a  tale  that  is  told ;  but  the  word  of  it  re- 
commends itself  to  you  as  a  majestic  thing,  as  carrying  a 
divine  stamp  and  impress  upon  it ;  if  you  be  in  any  measure 
awed  by  it,  so  as  to  tremble  at  the  divine  word, — this  is  a 
most  comfortable  character  where  it  can  be  found.  It  is 
towards  such  that  God  is  looking  wilh  favour,  when  any 
come  and  sit  trembling  under  his  word.  He  will  not  look 
with  slisht  and  despising  eyes  upon  such  :  he  looks  upon 
them  with  indulgence  and  a  favourable  regard, (kaiah  Ixvi. 
2.)  and  you  may  look  upon  it,  that  he  is  in  the  way  with 
you,  while  you  find  that  disposition  in  your  own  spirits  to- 
wards his  word.  That  hemay  reckon,  1  will  speak  to  such, 
and  not  be  disregarded  in  what  I  say.  If  there  be  not  so 
pleasant  a  relish  of  divine  truths;  if  yet  there  be  an  awe 
of  them  ;  though  they  do  not  appear  amiable  to  you,  if  yet 
they  appear  awful  and  majestic  ;  and  you  consider,  when 
you  attend  upon  Gospel  dispensations,  you  have  to  do  with 
divine  things ;  and  you  consider  the  word  that  you  do  hear, 
not  as  the  words  of  men,  but  as  they  are,  indeed,  the  words 
of  God  ;  there  is  hope  in  this  case  ;  this  hath  a  good  aspect, 
looks  promisingly  towards  a  good  issue.  But  when  the 
Gospel  itself  is  looked  upon  as  a  conlemptible  thing,  as 
much  regard  would  be  showed  to  a  fable ;  this  is  of  most 
dreadful  import;  when  the  very  means  of  our  salvation  is 
come  into  contempt  with  us,  as  they  that  in  a  dangerous 
sickness  are  brought  to  despise  the  only  proper  remedies 
that  can  be  thousht  of,  as  capable  for  recovering  them,  and 
saving  their  lives,  this  is  a  dangerous  token.     Again, 

5.  ft  looks  hopefully,  if  you  find  that  the  intention  of 
your  mind  is  much  engaged  ui  hearing  the  word  ;  it  is  a 
natural  consequent  of  your  having  awful  thoughts  of  it,  of 
your  esteeming  highly  of  it  as  a  divine  revelation;  that 
which  should  be  immediately  consequent  hereupon  must 
be  a  very  earnest  intention  of  spirit  in  hearing  of  it,  to 
attend  it  as  that  wherein  my  very  life  is  concerned;  the 
word  saith,  "  Hear,  and  your  souls  shall  live,"  Isa.  Iv.  3. 
Thereupon  you  must  say,  I  will  hear,  that  my  soul  may 
live.  If  this  be  your  design  in  hearing,  it  is  very  hopeful 
indeed,  that  you  are  not  likely  to  be  lost  under  the  Gospel. 
If  this  be  the  temper  of  your  minds,  I  come  to  hear  that 
my  soul  may  live ;  and  so  you  watch  every  word  ;  you  ob- 
serve and  bend  the  strength  of  your  minds,  as  much  as  in 
you  is,  to  attend  and  listen  to  what  you  hear  ;  as  the  eyes 
of  the  assembly  are  said  to  be  fastened  on  our  Lord  when 
he  took  the  book  of  God,  and  e.xpounded  and  opened  it  to 
them,  Luke  iv.  20.  But  if  there  be  no  attention  in  hear- 
ing ;  if  persons  come  to  such  assemblies  as  these  to  see,  or 
help  to  make  a  show  only,  to  see  a  reed  shaken  witli  the 
wind ;  if  this  be  your  errand,  you  come  to  please  your 
fancy,  or  you  come  because  you  do  not  else  know  what  to 
do  with  so  much  time  ;  you  do  not  know  how  to  employ 
an  otherwise  waste  hour,  and  therefore  go  to  this  or  that 
church  or  meeting,  (as  it  happens,)  throw  yourself  inhere 
or  there  ;  this  is  of  very  threatening  import.  If  this  temper 
of  mind  should  continue  wilh  you,  it  looks  as  fatally  as 
any  can  be  thought ;  that  a  man  will  be  lost  under  that 
Gospel  at  last  which  he  never  regards,  to  which  he  gives 
no  attention.  It  may  be,  you  are  not  at  leisure,  your 
thoughts  are  otherwise  taken  up;  as  it  was  with  Ezekiel's 
hearers,  "  They  sit  before  thee  as  my  people,"  (Ezek. 
xx.xiii.  31.)  and  wilh  their  mouths  they  show  much  love  ; 
(with  their  countenances  they  do,  they  carry  the  appear- 
ance and  show  of  tho.se  that  come  out  of  love  to  mv  wor- 
ship, and  to  exercise  devotedne.ss  to  me;)  but  their  heart-- 
go  aOer  their  covetousness  ;  their  heart  was  wandering  til 
the  while.  I  do  not  .speak,  in  this  case,  of  the  incui-.^Ton, 
the  surprising  incursion,  of  vain  and  imsuilable  thoughts, 
the  wanderings  which  we  sincerely  bind  and  set  ourselves 
against,  and  cannot  totally  hinder;  but  I  .speak  oC  letting 
our  spirits  at  liberty  to  wander,  keeping  them  under  no 
restraint,  letting  our  thoughts  rove  for  such  an  hour  or 
two  together,  when  we  are  to  be  attending  to  things  that 
concern  the  life  and  death  of  our  souls.  This  is  a  very 
dismal  token,  wheresoever  it  is  lo  be  found.    If  it  be  thus 


usually  with  any,  none  more  likely  to  be  lost  imder  the 
Gospel  than  such.     And  again, 

6.  It  looks  hopefully,  if,  so  far  as  you  have  understood, 
and,  by  earnest  attention  from  time  to  lime,  come  to  know 
the  true  meaning  and  import  of  the  Gospel,  and  what  the 
terms  of  life  and  death  for  souls  really  are ;  you  do  there- 
upon desire  to  have  your  hearts  wrought  up  to  those  terms; 
and  there  is  no  wish  entertained  with  you,  that  you  give 
harbour  to,  that  the  tenor  of  Ihe  whole  Gospel  were  other- 
wise than  it  is;  you  do  not  desire  that  the  terms  of  life 
and  death  should  be  broughl  down  to  a  compliance  with 
your  inclinations;  but  you  desire  your  hearts  may  be 
wrought  up  to  ihem;  and  say.  Do  not  make  me  a  Gospel 
like  myself,  but  make  me  like  the  Gospel.  Is  that  your 
sense  1  It  looks  very  encouragingly;  I  would  take  this 
Gospel  just  as  it  is  ;  I" find  it  requires  the  receiving  Christ 
.Tesus  as  a  Saviour  and  as  a  Lord  ;  I  am  willing  it  should 
be  ihus;  I  do  not  desire  there  should  be  any  change  to 
gratify  any  ill  inclination  of  mine  in  this  tenor  of  the  Gos- 
pel. I  find  it  forbids  all  manner  of  sin;  and  reigningsin, 
under  the  severest  penally;  that  wherever  it  reigns  it 
dooms  too.  I  submit  to'lliis  slate  of  the  ca.se;  I  desire  to 
have  every  thing  of  sin  down,  not  to  be  in  dominion.  It 
may  be,  there  are  some  fainter  desires  of  this  kind  having 
place  where  a  real  thorough  work  is  not  yet  wrought.  But 
it  is  well  there  is  so  far  a  tendency  towards  it;  that  you 
are  right  in  your  aims  and  designs,  and  that  you  have  the 
true  mark  before  your  eye ;  that  is.  lo  have  the  great  and 
proper  impression  of  theGospelinwroughtinto  yoursouls, 
and  they  made  agreeable  to  it ;  and  thai  you  do  not  wish 
to  have  a  Gospelformed  on  purpose  to  be  more  agreeable 
to  you.  When  once  a  soul  is  transformed  into  the  like- 
ness and  image  of  the  Gospel ;  this  is  it  that  doth  most 
certainlv  characterize  it  for  heaven  and  eternal  glory. 
You  have  "  obeyed  from  the  lieart  that  form  of  doctrine 
which  was  delivered  unto  you,"  (or  into  which  you  have 
been  delivered,  as  that  may  be  read,  Rom.  vi,  17.)  this  is 
to  have  that  "  fruit  unto  holiness"  habitually  first,  the  end 
whereof  will  be  "  eternal  life,"  as  it  follows  in  Ihe  same 
chapter  ;  and  while  you  are  aiming  at  this,  and  tending 
to  this,  Ihe  matter  carries  a  very  hopeful  aspect  wilh  it. 
As  on  the  other  hand,  it  is  very  dreadful,  when  that,  what- 
soever wit  and  skill  anv  have  more  than  others  is  all  em- 
ployed this  way,  to  wrest,  and  torture,  and  mis-shape  the 
rule  by  which'  their  present  practice  is  to  be  measured, 
and  by  which  God's  final  judgment  is  to  be  measured  con- 
cerning them.  When  the  Gospel  is  not  lo  transform  you, 
but  you  to  transform  the  Gospel;  you  would  not  be  shapen 
according  to  it,  but  you  will  faiii  shape  it  according  to 
yourselves,  according  to  your  own  hearts;  nothing  doth 
look  more  like  one  to  be  lost  and  perish  imder  the  Gospel 
than  this.    And, 

7.  Whereas,  that  Gospel  by  which  you  are  to  be  saved, 
(if  ever  you  be  saved,)  is  a  Go.spel  of  reconciliation  ;  it  is 
a  very  hopeful  character  if  vou  do  really  desire  and  value 
friendship  with  God;  if  tis"  love  and  favour  be  of  real 
value  with  you;  when  von  can  speak  this  as  the  sense  of 
vour  souls,  '''  In  his  favour  is  life ;"  (Psal.  xxx.  5.)  which 
you  mu.st  understanif  did  not  only  hold  forth  Ihe  truth  of 
the  thing,  but  the  sense  of  a  good  man,  a  well-minded  man, 
concerning  that  tiuih.  It  is  very  true,  indeed,  that,  if  you 
consider  Ihe  thingilself,  objectively  taken,  in  Ihe  favour  of 
God  stands  Ibe  life  of  every  one  ;  but  this  doth  not  only 
speak  the  truth  of  Ihe  thins,  but  il  speaks  Ihe  sense  of  a 
good  and  honest  heart ;  that  he  accounts  that  in  the  favour 
of  God  stands  his  very  life.  And,  do  you  really  account 
so  ?— so  as  whatever  you  have  to  enjoy  in  Ihe  world  be- 
sides thai,  cannot  satisfy  you,  if  your  hearts  yet  hang  in 
doubt  within  you  concerning  your  slate  God-ward.  It  is 
not  corn,  and  wine,  and  oil,  that  you  wish  for,  and  can 
.satisfy  yourselves  wilh  ;  but,  "  Lord,  lift  thou  up  the  light 
of  thy  countenance,  and  that  will  put  more  joy  into  our 
hearts  than  when  corn,  and  wine,  and  oil  increase!"  Oh, 
there  can  be  no  worse  character,  than  when  it  is  a  matter 
of  indifference  with  any.  whether  God  have  a  favour  for 
them,  or  no  favour !  His  friendship  and  his  enmity  is  all  one 
to  them.  Under  a  Gospel  nf  reconciliation,  how  likely  are 
such  to  be  lost,  when  the  very  end  of  this  Gospel  of  recon- 
ciliation between  God  and  them  is  a  disregarded,  despised 
thing ;  when  men  can  go  all  the  day  long  through  the  hurry 


W6 


THE  GOaPEL  HIDDEN  TO  LOST  SOULS. 


Serm.  XII, 


of  their  affairs  and  businesses,  aad  their  thoughts  are  filled 
and  taken  up  with  vanity  and  with  impertinences,  in  com- 
parison, but  no  room  is  left  for  one  such  thought  through- 
out a  whole  day.  How  stand  things  between  me  and  hea- 
ven 1  Am  I  under  the  Divine  favour  or  disfavour  ■?  How 
fearful  was  the  case  of  those  Israelites,  when  they  had,  at 
the  same  time,  meat  in  their  mouths  and  wrath  upon  their 
heads'!  God  " gave  them  quails  for  their  use,  and  they 
did  eat,  and  the  wrath  of  God  came  upon  them  while  they 
were  eating,"  Psal.  Ixxviii.  30,  31.  "On  the  wicked  he 
rains  snares,  fire,  and  brimstone,  and  an  horrible  tempest," 
Psal.  xi.  6.  "  He  is  angry  with  the  wicked  every  day," 
Psal.  vii.  II.  They  that  concern  not  themselves  about  any 
such  matters,  it  is  all  one  to  them.  Give  me  what  will 
please  my  appetite,  sense,  or  flesh,  and  let  God  be  pleased 
or  displeased.  I  am  willing  to  run  the  hazard  of  that. 
This  looks  very  fatally,  when  it  is  so. 
And  then  again,  as  consequent  to  this, 

8.  Truly,  fear  itself  doth  give  much  ground  of  hope. 
It  is  a  very  hopeful  character  upon  you,  when  you  are 
really  afraid  lest  a  controversy  .should  still  depend,  and 
Dot  be  taken  up  between  God  and  you :  "  Blessed  is  he 
that  (thus)  feareth  always,"  Prov.  kxviii.  14.  And  so  it 
is,  on  the  other  hand,  a  very  black  character,  where  there 
is  no  such  thing.  He  that  hardeneth  his  heart  against 
such  fear,  shall  fall  into  mischief.    And  again, 

9.  Where  there  is  much  consideration  about  the  affairs 
of  your  souls,  and  your  hearts  are  much  taken  up  in  mu- 
sing and  meditating  on  these  matters,  it  is  a  hopeful  sign. 
An  unconsidering  .soul  is  a  perishing  soul, — hath  the  cha- 
racter upon  it  of  a  lost  soul.  But  if  your  mind  be  full  of 
thoughts  from  time  to  time ;  or,  if  there  be  many  times 
when  you  can  set  yourselves  on  purpose  to  consider  the 
state  of  your  souls,  and  your  case  God-ward,  this  looks 
very  hopefully ;  that  is,  that  God  is  at  work  with  you,  that 
he  is  dealing  with  your  spirits;  for  you  are  not  to  assume 
it  to  yourselves  that  there  are  any  such  good  thoughts,  any 
which  have  that  tendency,  which  have  that  look.  "  We 
are  not  sutiicient  lo  think  any  thing  as  of  ourselves;"  (2 
Cor.  ill.  5.)  that  is,  which  is  good.  Indeed,  one  ground 
why  many  are  so  apt  excessively  to  torture  and  disquiet 
their  spirits  with  the  apprehension  of  an  irrecoverable 
lost  state,  is  from  too  much  arrogance  ;  thai  is,  they  are 
apt  to  arrogate  to  themselves  such  things,  which,  upon  re- 
flection, they  cannot  deny  are  in  them ;  for  you  must  know 
there  is  common  grace  that  leads  to  special.  If  it  hath 
not  reached  up  to  special,  it  hath  a  tendency  and  leading- 
ness  thitheiward.  If  God  be  dealing  with  spirits  by  his 
common  grace,  ii  looks  hopefully  if  it  be  comported  with; 
and  when  thoughts  do  throng  in  from  time  to  time  with 
you,  that  you  cannot  do  as  the  most  do,  that  is,  throw 
away  all  concern  about  your  souls,  as  it  may  be  the  gene- 
rality, so  far  as  you  have  opportunity  to  observe,  trouble 
not  themselves  (as  you  can  discern)  with  any  thoughts  at 
all,  what  shall  become  of  them  hereafter.  But  there  have 
been  such  thoughts  which  tiave  been  struck  in  as  so  many 
darts  and  arrows  into  your  hearts.  You  are  not  to  think 
that  you  have  been  the  authors  of  them  to  yourselves,  but 
that  God  is  at  work  with  you,  is  defiling  with  you,  is  in 
the  way  with  you ;  and  this  (I  say)  looks  hopefully,  if  it 
be  duly  comported  with.    And  yet,  again, 

10.  It  is  a  very  hopeful,  encouraging  character,  if  you 
should  find  upon  consideration  that  you  have  arrived  no 
further,  and  that  you  have  not  gotten  to  a  firmer,  more 
settled  state  in  holiness  and  walking  with  God,  yet  you  do 
also  find  a  great  disposition  in  yourself  to  self-acwising; 
that  you  are  apt  to  criminate  yourself,  to  find  fault  with 
yourself,  and  to  lay  load  on  yourself  with  blame  ;  to  wr3.p 
up  yourself  (as  it  were)  with  shame  ;  that  your  proficien- 
cy hath  been  so  slow  and  little  all  this  while.  This  looks 
very  hopefully ;  when  this  is  the  sense  of  your  souls, 
looking  in,  and  looking  up  at  the  same  time,  "God  be 
merciful  to  me  a  sinner  !"  The  publican's  character  was 
a  good  character,  and  a  hopeful  one,  compared  with  the 
opposite  one  of  the  Pharisee,  Luke  xviii.  13.  The  Pha- 
risee and  the  publican  both  go  up  together  to  the  temple 
to  pray ;  the  Pharisee  hath  nothing  to  take  notice  of  in 


himself  but  his  good  deeds,  (and  very  pitiful  ones  they 
were,)  "  I  fast  twice  in  the  week ;  I  give  alms  of  alll  I  pos- 
sess; I  pay  "tithes,  mint,  anise,  and  cummin;"  (we  are 
told  elsewhere  they  punctually  paid  these  tithes  ;)  "  I  am 
not  as  other  men,  nor  as  this  publican."  The  publican 
hath  nothing  to  say;  but,  standing  at  awful  distance,  cries 
out,  "God  be  merciful  to  me  a  sinner!"  And  the  publi- 
can (it  is  said)  "  went  home  (o  his  house  justified  rather 
than  the  other."  Such  as  are  full  of  self-accusing  thought, 
they  live  with  perhaps  too  tormenting  fears  concerning 
their  state  God-ward,  yet  there  is  that  of  intermingled 
good  with  it  that  leads  towards  a  good  issue  at  length,  and 
which  carries  a  plain  indication,  that  they  are  not  lo  look 
upon  their  state  as  a  lost  state.     And,  especially, 

11.  If  there  be  any  relentings  towards  God,  any  tender 
relenting  and  .self-bemoaning.  There  may  be  self-accu- 
sing without  these  kindly  genuine  touches  of  remorse  that 
there  should  be  ;  and  there  may  be  of  them  too,  and  in  too 
low  a  degree,  and  in  too  transient  a  manner.  But  while 
there  is  any  thing  of  them,  there  is  real  ground  of  hope 
that  God  is  dealing  With  you,  and  is  likely  to  carry  on  the 
work  further,  according  as  you  duly  comport  with  him  in 
what  he  hath  began,  and  is  yet  doing.  "I  have  heard 
Ephraim  bemoaning  himself,"  Jer.  xxxi.  18.  Refer  that 
to  what  goes  before,  and  you  will  see  there  is  "hope  in 
their  end."  "  I  have  heard  Ephraim  bemoaning  himself;" — 
things  are  like  to  have  a  good  issue  yet,  though  he  hath 
been  wayward,  cross,  perverse,  and  rebellious;  yet,  let 
me  listen  to  him;  do  not  I  hear  him  bemoaning  himself  1 — 
"  I  have  surely  heard  Ephraim  bemoaning  himself,  and 
secretly  saying.  Turn  thou  me,  and  I  shall  be  turned,  for 
thou  art  the  Lord  my  God."  There  is  hope  in  the  end,  as 
to  this  case.  It  looks  as  if  it  would  have  a  good  end  at 
last.  A  heart  hard  as  a  rock  under  the  Gospel,  is  a  dread- 
ful thing;  the  impenitent  heart,  the  heart  that  cannot  re- 
pent.    And  I  add,  lastly, 

12.  If  there  be  yet  a  resolution  to  persist,  logo  on  in  the 
way  that  leads  towards  life,  this  looks  well ;  you  have  not 
yet  attained;  you  are  not  yet  at  a  certainty  ;  but  yet  you 
are  resolved  to  go  on,  to  hold  on  your  course  according  to 
that  warning  given  by  good  Samuel  lo  the  people  of  Is- 
i'ael,  that  were  now  set  a  trembling,  and  in  a  most  dread- 
ful consternation,  what  would  become  of  them;  they 
dreamed  of  nothing,  when  God  thundered  upon  them,  and 
when  the  lightning  from  heaven  testified  divine  displea- 
sure; they,  I  say,  thought  of  nothing  but  destruction. 
Well,  (saith  Samuel,)  do  not  you,  for  your  part,  "  turn 
aside  from  following  the  Lord  ;"  he  will  not  cast  you  off  if 
you  persevere  in  your  way,  and  turn  not  aside  from  fol- 
lowing him.  He  will  not  cast  off  his  people,  because  it 
halh  plea.sed  the  Lord  to  make  them  his  people;  he  will 
cast  off  none  that  do  not  first  cast  off  him.  And  many 
such,  too,  he  may  recall  and  recover;  but  while  there  is 
a  resolution  with  you,  come  of  it  what  will,  I  will  never 
forsake  the  holy  way ;  I  will  spend  my  days  in  prayers 
and  tears :  I  will  never  give  over  waiting  and  seeking, 
whatever  comes  of  it.  Oh  !  what  an  emphatical  benedic- 
tion is  that  we  find  pronounced  in  this  case  !  "  Blessed  is 
the  man  that  heareth  me,  watching  daily  at  my  gates, 
waiting  at  the  posts  of  my  doors ;  for  whoso  findeth  me 
findeth  life,  and  shall  obtain  favour  of  the  Lord,"  Prov. 
viii.  34,  35.  There  is  a  blessing  upon  all  waiting  ones. 
Pray,  take  that  blessing  home,  whosoever  of  you  are  yet 
trembling  ones,  suspenseful  ones, — you  that  have  hearts 
full  of  doubt,  you  know  not  what  will  become  of  things 
with  you ;  if  there  be  that  resolution  to  wait  and  persist 
in  a  known  prescribed  way  of  duty,  lie  that  so  doth,  hath 
a  blessing  pronounced  from  the  God  of  his  salvation  ; 
there  is  a  blessing  over  his  head  from  the  God  of  his  sal- 
vation, to  show  you  how  little  liable  he  is  lo  the  heavy 
doom  of  being  irrecoverably  lost.  That  God,  who  glories 
in  the  title  of  the  God  of  our  salvation,  he  is  breathing 
down  a  blessing  upon  you  all,  while  that  you  are  resolved 
upon  a  course  of  waiting  ;  I  will  wail  till  I  die  ;  "  I  will 
call  upon  him  as  long  as  I  live  ;"  I  will  never  give  over 
following  him,  let  him  do  what  he  will  with  me.  This  is 
the  course  that  is  never  likelv  to  have  an  ill  end. 


Serm.  XIII. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


»7 


SERMON  Xm.* 

2  Cor.  iv.  3. 
Bvi  if  our  Gospel  be  hid,  it  is  hid  to  them  that  are  lost. 

We  are,  upon  the  use  of  this,  and  the  last  we  insisted 
UDon  was  ot  inquiry ;  or,  we  intended  therein  to  assist 
their  inquiry  who  may  be  solicitous  touching  the  state  of 
their  own  case,  whether  they  are  not  lost  irrecoverably 
while  they  live  under  a  Gospel  that  aims  at  the  saving  of 
souls,  but  which  they  apprehend  doth  them  no  good,  and 
they  fear  never  will,  I  have  in  reference  to  such,  the  last 
time,  given  sundry  characters  that  will  bespeak  their  state 
upon  whom  they  are  found,  not  to  be  hopeless;  that  it  is 
such,  as  concerning  which  they  ought  by  no  means  to 
conclude  that  they  are  lost,  that  they  are  out  of  the  reach 
of  mercy. 

And,  as  to  what  thereupon  remains,  I  have  only  ihis 
further  to  do,  that  is,  to  lay  down  two  conclusions,  in  which 
I  shall  sum  up  much  of  the  meaning  of  what  hath  been 
said ;  that  is, 

1.  That  there  can  be  no  hope  that  their  state  shall  be 
good  and  safe  at  last,  who  continually  live  in  the  neglect 
of  those  methods  which  the  Gospel  they  live  under  pre- 
scribes in  order  to  their  salvation.     And, 

2.  That  there  can  be  no  ground  for  them  to  fear  they 
shall  be  finally  lost,  who,  with  dependance  on  the  grace  of 
the  Spirit  of  Christ,  are  resolved,  to  their  uttermost,  to 
use  the  methods  which  the  Gospel  doth  prescribe  in  order 
to  salvation.  The  one  sort  have,  in  their  present  state,  no 
reasonable  ground  to  hope;  the  other,  in  the:r  present 
posture,  have  no  reasonable  ground  of  despairing  fear. 
These  two  conclusions  sum  up  what  I  would  leave  with 
you  upon  this  subject.  And  thereupon  I  shall  say  some- 
what, 1st,  By  way  of  warning,  and  (if  that  will  not  do)  by 
way  of  lamentation,  to  the  former  sort.  And,  2dly,  some- 
what by  way  of  exhortation  and  encouragement  to  the 
latter. 

I.  As  to  the  former,  I  must  repeat  it  to  them,  that  they 
have  no  ground  for  a  present  hope  that  they  shall  be  saved, 
in  the  continued  neglect  of  those  means  and  methods  which 
the  Gospel  hath  prescribed  for  salvation.  And  I  would 
recommend  to  such,  for  their  warning,  ihose  plain  and 
awful  words,  "  Work  out  your  own  salvation  with  fear 
and  trembling,  for  God  worketh  in  you  to  will  and  to  do 
of  his  own  good  pleasure,"  Phil.  ii.  12,  13.  There  is  an 
injunction  with  the  reason  of  it,  and  both  the  injunction  and 
the  reason  have  their  distinct  parts.  As  to  the  injunction, 
there  is  the  substance  of  it,  with  its  modification.  And 
the  enforcing  reason  thereof  hath  in  it  considerable  too  of 
the  substance  thereof,  and  its  modification,  each  of  the 
latter  corresponding  with  each  of  the  former :  Work  you ; 
why  1  for  God  works ;  do  you  work  with  fear  and  trem- 
bling, for  God  works  at  will  and  pleasure.  You  have 
reason  to  work,  because  God  works.  You  have  reason  to 
work  "  with  fear  and  trembling,"  because  he  works  under 
no  obligation,  but  at  absolute  liberty,  so  that  he  may  desist 
when  he  will.  If  you  resist,  if  you  withstand,  if  you  work 
not  in  subserviency,  in  subordination  to  his  gracious  work, 
he  may  retire  and  leave  you  to  peri.sh  when  he  will ;  he 
works  at  will  and  pleasure,  therefore  do  you  work  with 
"fear  and  trembling."  And  since  we  find  the  Scripture 
doth  speak  after  this  tenor,  here  and  in  many  other  places, 
"Strive  to  enter  in  at  the  strait  gate,"— "Give  diligence 
to  make  your  calling  and  election  "sure," — "  They  that  run 
in  a  race,  run  all,  but  one  obtains  the  prize ;  so  run  that 
you  may  obtain  :"  as  if  he  should  say.  Do  you  so  run  as  if 
you  were  the  only  person  in  all  the  world' that  should  be 
saved,  and  you  might  be  that  one;  that  is,  as  if  you  did 
know,  that  but  one  person  in  all  the  world  should  be 
saved,  and  you  might  be  that  one.  "But  one  obtains  the 
prize;"  run  as  though  there  were  but  one  that  should  be 
saved,  and  that  you  may  be  that  one.  Since  (I  say)  this 
is  the  tenor  of  Scripture  in  reference  to  the  great  aflfairs  of 
our  salvation,  or  that  we  may  not  be  finally  lost  under  this 
Gospel;  there  can  be  no  present  hope,  no  ground  for  a 

*  Prearhed  Ma?  10th.  1691. 


present  rational  hope  for  them  that  do  counterwork  these 
stated  methods  that  God  hath  prescribed  for  the  saving  of 
souls.  I  wUl  not  say,  that  God  will  never  reclaim  you  ; 
we  know  not  what  boimdless  immense  goodness,  and  the 
riches  of  mercy,  that  are  with  him  may  do ; — but,  I  say, 
you  have  not  a  ground  for  a  present  rational  hope ;  the 
way  you  are  in  takes  hold  of  hell,  and  leads  down  to  the 
chambers  of  death.  You  are  in  the  way  to  perish.  Such 
as  have  determined  within  themselves  they  will  continue 
in  1  sinful  endeavour  of  pleasing  their  flesh,  and  in  a  sin- 
ful neglect  of  saving  their  souls,  and  will  admit  no  thought 
that  tends  to  their  disquiet,  and  to  cross  them  in  their  sin- 
ful course;  but  they  live  under  the  Gospel.  They  (I  say) 
that  do  so  conjoin  with  the  profession  of  the  Gospel  the  con- 
tempt of  it,  are  never  to  expect  that  they  are  to  be  saved 
by  the  Gospel  they  despise ;  or  that  the  grace  of  it  shall 
save  them,  while  the  authority  of  it  doth  not  rule  them. 
They  have  no  reason  to  expect  that,  Therefore,  if  this 
should  be  the  continued  resolution  of  any  ;  (I  hope  better 
things  as  to  you,  and  things  that  accompany  salvation, 
though  I  thus  speak;)  but  if  this  should  be  the  continuing 
resolution  and  posture  of  any  soul,  nothing  remains  but  to 
lament  their  case. 

I  would  take  up  a  lamentation  for  such,  and  invite  all 
that  are  serious  to  join  with  me  in  lamenting  the  wretched 
forlorn  state  of  such  as  are  perishing  upon  these  terms. 
Sundry  things  concur  to  give  us  here  the  representation 
and  prospect  of  a  most  dismal  and  deplorable  condition ; 
a  state  that  doth  even  claim  and  challenge  from  us  to  be 
lamented  ;  that  we  lament,  while  all  endeavours  of  reme- 
dying it  seem  still  frustrate  and  in  vain.     Why, 

(1.)  Such  are  perishing  under  the  Gospel ;  that  is,  they 
are  benighted  at  noon;  they  have  created  to  themselves  a 
horrid  darkness  in  the  midst  of  a  bright  and  clear  day ;— - 
they  are  lost  in  a  day  of  salvation.  This  is  the  day  of  sal- 
vation ;  it  is  so  (it  is  to  be  hoped)  to  many  others  ;  and, 
oh,  what  a  fearful  thing  it  is  to  be  lost,  and  perish  amidst 
a  company  that  are  taking  hold  of  salvation,  or  of  whom 
salvation  is  taking  hold  ■?    And, 

(3.)  They  are  the  more  fearfully  lost,  not  only  under 
the  means  of  salvation,  but  by  them  ;  Gospel  light  strikes 
them  blind  :  "  this  is  the  condemnation,  that  light  is  come 
into  the  world,  but  men  love  darkness  rather  than  light ;" 
the  sweet  vitaX  savours  of  the  Gospel  strike  them  dead ; 
become  to  them  the  "savour  of  death  unto  death."  They 
are  so  much  the  more  miserably  lost,  by  how  much  the 
more  there  is  of  apt  and  suitable  endeavours  used  in  vain 
for  the  saving  of  them.  The  blessed  Grod  opens  to  them 
the  design  he  hath  in  hand  of  saving  sinners;  he  hath  sent 
his  Sonwith  direct  application  to  fhem,  "to  seek  and  to 
save  them  that  are  lost ;"  his  Spirit  strives  with  them,  and 
against  all  its  motions,  all  its  convictions,  they  are  break- 
ii^g  their  own  way  to  eternal  ruin.  How  dismal  is  the 
case,  to  think  that  they  are  so  often  invited,  yet  are  lost; 
warned,  and  yet  lost !  lost !  Exhorted,  and  yet  lost  I  Be- 
sought, and  yet  lost  I  Wept  over,  and  yet  lost  I  They  de- 
scend, and  go  down  and  perish  under  the  entreaties,  and 
against  the  prayers  and  cries,  of  friends  and  relations,  and 
of  such  to  whom  their  souls  are  dear  even  as  their  own 
souls.    And  again, 

(3.)  It  is  to  be  considered  that  it  is  their  souls  that  are 
lost.  This  is  the  subject  of  the  loss.  Ah,  poor  wretch  I  if 
thou  hadst  only  lost  an  estate ;  if  thou  hadst  only  lost  an 
eye ;  if  thou  hadst  only  lost  a  limb,  a  hand,  a  foot,  a  leg,  an 
arm,  here  had  been  either  some  remedy,  or  some  relief  for 
this  loss;  but  to  lose  a  soul,  an  iramorta)  spirit;  to  have 
that  precipitated  and  plunged  into  an  eternal  ruin, — what 
reparation,  what  remedy  for  this  loss?    And, 

(4.)  Such  are  lost  when  they  never  thought  of  it,  or,  il 
may  be,  when  they  had  the  positive  thought  all  the  while 
of  being  saved  ;  when  they  speak  Peace,  peace,  to  them- 
selves, .sudden  destruction,  a  sudden  destruction,  comes 
upon  them.  Wast  thou  not  wont  to  say,  I  shall  be  safe 
in  my  neglect  of  God  1  I  shall  live  a  prayerless  life,  and 
be  safe  ?  I  shall  live  a  vicious  life,  and  be  safe  1  I  may 
please  my  flesh,  and  gratify  my  sense  all  my  days,  and  be 
safe  1  Are  they  not  wont  to  think  so  ?  They  perish  when 
they  think  not  of  it ;  they  are  ingulfed  and  swallowed  up 
in  an  anfeared  ruin;  sunk  the  worse,  and  so  much  the 


798 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


Sebm.  XIll. 


more  dreadfully,  by  how  much  the  less  it  was  dreaded,  the 
more  fearfully  the  less  it  was  feared.    And, 

(5.)  It  is  very  deplorable,  in  their  case,  to  think  of  the 
companions  that  they  have  been  formerly  associated  with, 
and  that  they  are  associated  with  now.  Such  as  have  been 
companions  with  them  in  exercises  of  religion,  such  as 
have  been  companions  with  them  in  acts  of  wickedness, 
and  such  as  are  now  companions  with  them  in  torujents, 
fearful  aggravations  of  their  being  thus  lost,  arise  from 
such.  Those  that  they  have  been  wont  to  hear  sermons 
with,  and  that  they  have  been  associated  with  in  the  drunk- 
en debauches  that  have  drowned  all  the  remembrance  of 
them.  Those  that  they  have  been  with  (it  may  be)  under 
convictions,  under  some  good  impressions;  and  with  them 
in  those  acts  of  wickedness  that  have  stupified  their  souls, 
and  bereft  them  of  sense,  and  abolished  and  obliterated  all 
the  impressions  that  were  made  on  them  before.  What 
heightenings  will  here  be  of  the  wo!— what  enforcement 
of  the  torment  of  that  state,  when  the  wretched  partakers 
therein  together  shall  fall  to  mutual  upbraidings,  crimina- 
tions, and  recriminations  of  one  another! — when  one  shall 
say,  Oh,  cursed  be  the  day  that  ever  I  saw  thy  face  !  and 
the  other  shall  retort,  and  say.  Oh,  cursed  be  the  day  that 
ever  I  saw  thine ! — that  we  who  did  sometimes  pray  to- 
gether, and  sat  under  the  word  of  God  together,  could 
encourage  and  heighten  one  another  to  that  pitch  of  wick- 
edness, to  be  sensual  together,  debauched  together,  vain 
together,  drunken  together,  wicked  together,  in  affront  to 
all  that  light  that  shone  in  our  faces,  and  that  shone  in  our 
very  consciences !     And, 

(6.)  What  a  mighty  addition  will  it  make  to  be  perpe- 
tually reflecting,  in  that  slate  wherein  thou  canst  not 
choose,  canst  not  cease  to  be  an  everlasting  companion 
to  thyself? — when  one  is  to  be  but  his  own  companion, 
as  he  hath  made  himself  very  ill  company  to  himself,  he 
cannot  but  be  much  worse  in  the  infernal  slate,  when 
there  shall  be  an  everlasting  .self-consciousness  of  forrner 
wickedness  and  present  resentments  that  cannot  be  avoid- 
ed, and  against  which  it  is  impossible  his  soul  should 
now  be  able  to  fortify  itself  Oh,  the  pitiable  state  of 
going  down  to  perdition  wilh  an  enlightened  mind  !  Con- 
sider that.  Think  of  it  over  again.  The  pitiable  state  (I 
say)  of  going  down  to  perdition  with  an  enlightened  miiid ; 
to  descend  with  rational  principles  in  a  man's  soul,  which 
by  how  much  the  less  heretofore  they  did  serve  for  govern- 
ment, do  so  much  the  more  efTectually  now  serve  for  tor- 
ment ; — that  light  that  did  not  govern,  did  then  condemn, 
and  dulh  now  torment.  The  clearer  the  light  the  more 
fervent  the  fire,  when  that  light  turns  all  into  flames,  and 
tormenting  flames;  .so  much  the  more  light,  so  much  the 
more  ihe  fervour  of  that  flame.  To  reflect  in  that  cursed 
society,  tliat  every  man  shall  be  to  himself  his  own  cursed 
companion  in  the  place  of  torment,  upon  the  rational  prin- 
ciples that  he  had  admitted,  understood,  and  assented  to 
before;  and  to  think  then  how  very  reasonable  (oh,  how 
very  reasonable!)  were  such  sentiments  as  these,  often  in- 
culcated on  me  in  my  former  state,  that  a  creature  can 
never  have  been  made  to  be  his  own  end  ;  that  it  could 
never  be  supposed  that  a  reasonable,  intelligent,  immortal 
.spirit,  was  principally  designed  to  serve  a  piece  of  clay; 
that  a  religion,  that  could  never  suffice  to  govern  a  man, 
would  never  .suflSce  to  save  him  ;  that  that  which  doth  not 
sufficiently  distinguish  one  from  a  wicked  world,  shall 
never  distinguish  him  from  a  perishing  world.  How  often 
have  such  things  as  thes»  been  inculcated  !  and  who  sees 
not  the  reason  of  them  nowl  But  when  they  .shall  be  re- 
vived in  the  future  state,  in  that  state  wherein  the  wretch- 
ed creature  finds  himself  finally  and  irrecoverably  lost,  how 
will  the  light  of  all  these  rational  principles  glare  in  his 
fice!  Then  what  a  stupid  foolish  creature  was  I  that 
could  not  consider  these  plain  things  before,  when  I  saw 
how  plain  they  were !  When  one  shall  reflect  and  bethink 
himself.  How  often  was  I  told  that  that  religion,  which 
should  end  in  felicity,  must  begin  in  transformation  !  If 
it  shall  make  my  soul  happy  hereafter,  it  must  change  me 
now,  it  must  have  changed  it  in  the  former  state ;  U  must 
have  implanted  the  love  of  God  in  it,— it  must  have  in- 
wrought into  it  the  pra!mordial  principles  of  the  Divine 
likeness,  otherwise  the  temper  of  my  own  soul  must  banish 
me  from  the  Divine  presence,  and  associate  me  with  devils 


and  damned  spirits,  throughout  a  long  eternity.  How  often 
did  I  hear  these  things !  How  plain  were  they  and  unan- 
swerable !  How  impossible  to  oppose  any  thing  to  the 
light  and  evidence  of  them !  These  are  things  wherein 
the  Gospel  doth  recommend  itself  to  the  very  consciences 
of  men  that  sit  under  it,  as  the  foregoing  words  speak,  "  we 
commend  ourselves  to  every  man's  conscience  in  the  sight 
of  God."  They  have  done  so,  who  have  spoken  to  you  at 
this  rate,  and  about  such  things  as  these.  If  such  a  Gospel 
be  hid  ;  if  the  things  contained  in  it  that  carry  so  convict- 
ive  cogent  light  and  evidence  in  them;  if  these  things  (I 
say)  be  hid,  what  can  the  issue  be  but  to  be  lost  1  And  how 
terrible  will  that  be!  How  dreadful  must  the  case  be, 
when  any  find  themselves  finally  lost,  and  to  have  nothing 
to  do  in  a  vast  immense  eternity,  but  lo  revolve  the.se  plain 
convictive  thoughts  in  their  own  wretched  minds!  And 
again,  it  may  be  added, 

(7.)  What  an  additional  weight  of  misery  will  there  be 
from  reflecting  upon  those  that  were  companions  with 
many  such  in  their  former  state,  and  did  take  the  right 
and  safe  way,  and  persisted  and  persevered  in  it  to  the  end  ! 
What  tormenting  resentments  will  arise  from  the  thoughts 
of  such  !  To  think  of  such  and  such  a  one,  we  have  gone 
to  the  assemblies  together,  we  have  set  together  under  the 
same  sermons.  It  may  be  such  a  one  was  convinced,  and 
so  was  I ;  perhaps  we  compared  thoughts  with  one  an- 
other .  the  convictions  with  such  and  such  issued  in  a 
thorough  work.  Such  and  such  a  one  being  convinced 
did  shut  up  himself  in  secret ;  he  wrought  out  the  matter 
in  prayer  wilh  the  blessed  God.  The  thing  issued  at  length 
in  a  solemn  covenant  between  him  and  the  Redeemer;  he 
gave  up  his  soul,  infolded  in  the  bonds  of  an  everlasting 
covenant,  into  his  hands  who  is  the  great  and  only  Saviour 
of  souls.  And  why  did  not  I  do  so  too  1  We  have  had 
the  same  warning;  "My  son,  when  sinners  entice  thee, 
consent  tnou  not,"  Prov.  i.  10.  Oh,  why  did  he  lake 
warning,  and  why  did  not  1 1  Why  did  he  pray,  and  why 
did  not  n  Whv  did  he  covenant  with  God,  and  why  did 
not  n  Why  did  he  say  God  should  be  his  God,  and  I 
would  never  be  brought  to  say  if!  And,  why  was  he  true 
and  steadfast  to  that  covenant,  but  I  was  false  and  un- 
steady"!  And, 

(8.)  How  will  it  wound  to  think  how  near  the  matter 
was  to  a  determination  the  other  way,  at  some  particular 
juncture  of  time ;  sometimes,  when  I  was  deliberating,  the 
balances  .seemed  to  hang  even,  and  I  was  just  upon  resol- 
ving the  safe  ard  happy  way !  U  wretched  creature  that  I 
was !  what  came  into  my  mind  that  I  should  recede  and 
revolt,  and  fly  back  when  I  was  urged  to  ii,  to  come  just 
now  lo  a  closure  with  God  in  Christ :  accept  and  resign, 
take  him,  and  give  up  myself^  What  madness  possessed 
me,  that,  when  I  was  just  going  to  do  it,  I  did  it  not  1 
What  plucked  me  backl  Oh,  to  think  how  very  light 
matters  turned  the  scale  !  Ihe  other  season  of  sensual  de- 
lights; this  and  that  vainly  to  be  tried  once  again;  less 
than  a  feather  cast  the  balance  against  my  God  and  my 
soul,  and  my  eternal  well-being;  what  will  these  things 
do  in  an  eternity,  when  a  man  hath  no  other  employment 
for  his  thoughts  1     And,  lastly,  lo  think, 

(9.)  That  I  look  him  for  my  adviser  whom  I  might 
easily  have  kno^vn  to  be  the  destroyer  of  souls,  and  against 
whom  I  know  to  be  the  Saviour  of  them.  The  coun.sels 
that  come  from  our  ble.ssed  Lord  and  Redeemer,  and  the 
temptations  of  the  wicked  one,  they  carry  their  own  differ- 
ences so  manifestly  along  with  them,  that  nothing  could 
have  been  easier  than  to  have  discerned  and  perceived  the 
difference;  whose  was  the  voice  in  the  one,  and  whose  in 
the  other;  whose  language  was  now  spoke,  and  whose 
language  then.  How  easy  is  it  to  discern  the  difference 
when  there  are  suggestions  thrown  into  the  mind,  "  Soul, 
take  thineea.se,"pursuethy  pleasures,  admit  of  no  disturb- 
ing disquieting  thoughts;' what  were  thy  faculties  made 
for  but  lo  he  gratified  and  indulged  1  And  when  it  is  on 
the  niher  hand  said,  Thou  dost  not  know  how  long  thou 
shaltlive;  thou  hast  no  command  of  another  breath ;  thou 
art  lo  make  no  boast  of  to-morrow,  for  ihou  clo.st  not  know 
whether  ever  thou  shah  see  a  to-morrow.  "  Seek  Ihe  Lord 
while  he  may  be  found,  and  call  upon  him  while  he  is 
nigh;"  turn  to  him  while  he  invites  thee  to  turn,  and  while 
thou  mayst  turn  and  be  accepted.     How  ea.sily  are  these 


Serm.  XIII. 


THE  GOSPEL  HIDDEN  TO  LOST  SOULS. 


799 


voices  distinguishable !  But  for  a  man  to  have  given  him- 
self up  to  be  led  captive  by  Satan  at  his  will,  so  as  he  hath 
no  other  will  but  the  devil's  will;  it  is  the  devil's  will  I 
should  neglect  God,  I  should  forfeit  my  soul,  and  throw 
off  all  thoughts  and  cares  about  my  eternal  concernmenls  ; 
and  he  hath  signified  his  will  in  such  and  such  tempta- 
tions. Oh,  that  a  man  should  be  so  infatuated  as  to  com- 
ply with  the  known  will  of  the  devil,  who  is  a  murderer 
from  the  beginning;  a  liar,  and  a  destroyer  of  souls ;  and 
that  against  him  who  is  love,  and  kindness,  and  goodness 
itself,  and  the  Redeemer  and  Saviour  of  souls!  If  there  be 
reason  to  apprehend  there  are  any  sitting  under  the  Gos- 
pel ;  under  its  daily  teachings,  solicitations,  warnings,  and 
counsels;  that  will  yet  perish  in  their  own  way,  till  they 
finally  perish  ;  if  they  will  perish  unreclaimed,  let  them 
not  perish  unlamented ;  let  us  throw  tears  over  ruining 
and  perishing  souls ;  follow  them  with  lamentations  to  the 
brink  of  the  pit,  though  we  cannot  save  them  from  pre- 
cipitating themselves  into  it. 

2.  But  I  must  change  my  voice,  somewhat  turn  my  style, 
and  apply  myself  a  little  to  that  other  sort,  such  as  are  full 
of  solicitude  lest  they  should  at  length  perish  and  be  lost 
under  this  Gospel,  as  having  it  still  a  hidden  Gospel  to 
them,  that  halh  never  done  them  good,  and  that  they  are 
afraid  they  shall  never  be  the  better  for.  I  must  repeal 
to  such,  that,  in  the  way  of  your  duty,  and  while  with  de- 
pendance  on  the  grace  and  Spirit  of  Christ  you  are  resolv- 
ed to  comply  with  the  prescribed  methods  of  the  Gospel, 
you  have  no  cause  to  fear  you  shall  be  lost ;  you  have  as 
little  cause  for  that  fear  as  the  others  have  for  their  mad 
presumptuous  hopes.  I  must  leave  some  things  with  such, 
the  more  fully  to  convince  them  of  this.     As, 

(1.)  You  are  in  the  present  way  of  salvation  ;  the  way 
you  are  in  hath  a  good  tendency ;  it  looks  well :  it  looks 
towards  a  good  end^  it  hath  a  pleasing  aspect  with  it ;  never 
fear  yoa  shall  mi.scarry  while  you  are  in  this  way ;  it  is  the 
way  of  life,  and  the  way  that  tends  to  life  ;  that  is,  there  is 
life  in  the  beginning  of  it,  and  the  further  any  one  makes 
progress  in  it,  the  more  and  more  he  penetrates  into  the 
regions  of  life.  There  is  a  continual  tendency  to  life  in 
that  way ;  that  is,  as  any  do  persist  and  go  on  further,  they 
do  come  into  fuller  and  fuller  vitality,  till  they  arrive  to 
the  present  fulness  thereof;  for  eternal  life,  and  the  incho- 
ate life  of  this  present  state,  are  both  of  a  piece.  There  are 
some  previous  essays  tending  to  life  that  you  are  under  the 
present  .seizure  of,evennow,  while you  are  looking  heaven- 
ward, looking  God-ward  :  it  is  somewhat  of  life,  or  of  pre- 
paratory workings  that  have  that  tendency,  and  that  cog- 
nation have  taken  hold  of  you,  because  that  it  is  plain  such 
thoughts  are  internal,  and  so  are  the  springs  of  an  internal 
motion  ;  and  there  is  no  internal  motion,  or  from  within, 
which  is  not  to  be  looked  upon  as  a  kind  of  vital  motion ; 
though  it  is  true,  indeed,  there  are  fainter  beginnings  that 
are  extinguishahle,  yet  there  is  a  great  matter  to  have 
«ome  beginnings ;  for  if  they  are  yet  such  as  are  extin- 
guishahle, they  are  yet  also  such  as  are  improvable,  and 
may  rise  and  come  higher,  till  they  come  beyond  the  sphere 
and  verge  of  common  grace,  into  the  verge  of  special  grace, 
which  two  spheres  do  very  closely  border  and  touch  upon 
one  another ;  and  he  that  is  upon  the  extremity,  the  ex- 
treme verge  fas  I  may  sneak)  of  common  grace,  is  often 
upon  the  very  verge  and  brink  of  .special  grace.     And, 

(2.)  As  you  are  in  the  way  of  God,  a  way  that  hath  a 
good  look  and  tendency,  God  is  in  the  way  with  you ; 
it  cannot  but  be,  but  that  he  is  with  you,  and  will  be  with 
you,  while  you  are  with  him ;  you  find  him  with  you ; 
you  are  lo  impute  it  to  his  being  with  you,  to  his'pre- 
sencewith  you,  that  there  are  inclinations  and  dispositions 
that  tend  heavenward,  that  tend  towards  that  good  and 
blessed  state.  You  are  to  take  heed  of  arrogating  any  thing 
in  this  kind  to  yourselves.  Suppose  it  be  yet  but  common 
grace, — common  grace  is  grace  ;  and  if  it  be  grace,  it  is 
not  nature  ;  it  is  not  to  be  attributed  to  you, — you  are  not 
to  arrogate  and  claim  it  to  yourselves;  This  is  of  me.  The 
thinking  of  a  good  thought,  we  have  not  a  sufficiency  for, 
as  of  ourselves;  we  are  not  to  claim  that:  and  there  is 
many  a  good  thought  that  may  be  short  of  saving  grace ; 
hut  we  should  lake  heed  of  assuming  it  to  ourselves;  and 
therefore,  if  there  be  inclinations  and  di.sposilions  towards 
that  way  and  towards  that  state  which  you  are  to  design 


for,  and  professedly  bending  your  thoughts  towards,  yet 
say,  you  have  a  Divine  presence  with  you  :  for  these  things 
are  to  be  ascribed  to  him.  All  such  previous  workings 
and  dispositions,  you  must  say,  they  do  all  lay  claim  to  a 
Divine  author;  such  a  wretch  as  I  must  lay  claim  to  no- 
thing that  hath  any  the  least  appearance  of  good  in  it.  And, 

(3.)  You  are  to  consider  for  excitation  and  encourage- 
ment jointly,  that  this  is  the  proper  state  of  conflict  There- 
in now  you  are  ;  your  present  state  is  a  conflicting  state. 
You  are  with  great  and  earnest  contention  of  spirit  to  make 
your  way  to  heaven  and  eternal  life  ;  it  is  the  business  of 
the  state  wherein  you  are ;  a  stale  of  probation,  and  a  state 
of  preparation  for  a  final  eternal  slate.  Resolve  upon  do- 
ing suitable  to  your  state.     And  consider, 

(4.)  That  it  will  not  last  long.  The  time  of  trial  will 
soon  be  over;  rest,  and  enjoyment,  and  rejoicing,  and  tri- 
umph, will  ensue.  Conflict  and  fidelity  therein  to  the 
death.  Entertain  yourselves  with  such  pleasant  words  as 
those  which  have  come  from  that  mouth  into  which  and 
by  which  all  grace  is  poured,  "He  that  endureth  lo  the 
end  shall  be  saved,"  Matt.  xxiv.  13.  "  To  him  that  over- 
cometh  shall  be  given  to  sit  on  my  throne,  as  1  have  over- 
come, and  am  sat  down  with  my  Father  on  his  throne," 
Rev.  iii.  21.  "  He  that  overcomelh  shall  be  a  pillar  in 
the  house  of  my  God,  and  shall  go  no  more  out,"  Rev. 
iii.  12.  "  To  him  that  overcomelh  shall  be  given  the 
new  name  in  the  while  stone,  which  none  knowelh  but  he 
that  hath  it,"  Rev.  iii.  17.  "He  that  overcomelh  shall  be 
fed  with  the  heavenly  manna.  And  he  that  overcomelh 
shall  inherit  all  things,"  Rev.  ii.  17.  Strive  and  labour 
now  as  one  that  designs  and  expects  to  overcome  ;  and 
never  fear  you  can  be  lost  in  so  doing.  It  is  unreasonable 
to  fear  a  being  lost  in  that  only  method  which  is  prescrib- 
ed for  salvation.  For,  what  1  Do  we  think  the  blessed 
God  halh  prescribed  inaptly,  unsuitably,  vainly,  and  with 
no  accommodation  or  subserviency  to  the  design  for  which 
he  halh  professedly  prescribed  it  ?  And  again, 

(5.)  As  that  which  should  excite  you  greatly,  consider 
that  the  contest  is  for  your  souls  ;  it  is  for  eternal  life; 
there  is  no  giving  out  so  long  as  you  can  say  I  am  on  thiE 
side  elernity,  my  life  is  yet  whole  in  me;  I  have  this 
spirit,  this  soul,  that  was  infused  by  the  Almighty,  yet  in 
me  ;  I  am  never  to  throw  away  this  soul  so  long  as  I  have 
it ;  so  long  as  I  find  this  spirit  is  in  me,  that  inspiration  of 
the  Almighty  that  first  gave  me  imderslanding.  I  am  ne- 
ver to  abandon  Ihis  soul;  and  it  is  abandoned  if  you  should 
throw  away  all  hope;  you  can  do  nothing  for  your  souls 
if  there  be  no  hope ;  despair  binds  up  all  rational  endtj- 
vours.  There  is  not  one  step  more  ever  made,  in  order  lo 
salvation,  after  it  becomes  totally  despaired  of;  that  is  an 
actual  participation  of  hell.  You  put  yourself  into  the  in- 
fernal stale  loo  soon,  and  without  warrant,  while  you  have 
no  pretence,  no  ground  for  it.  Why  should  a  man  devilize 
himself,  when  God  hath  not  done  it  ?  He  doth  <listinguish 
your  state  from  that  of  devils,  why  should  you  make  it  the 
same  with  them'!  There  is  no  such  thing  as  praying  in  hell; 
no  such  thing  as  .supplication  for  mercy,  or  expectation  of 
it ;  no  possible  expectation.  Why  should  a  man  turn  his 
present  slate  inio  a  final  slate,  and  ihal  which  is  so  ac- 
cursedly final.  Your  present  stale  is  in  order  lo  another 
that  admits  of  no  change,  and  which  can  refer  to  none  be- 
yond it.    And  consider,  loo, 

(6.)  That  your  business  lies  with  God,  who  is  pleased 
to  make  himself  known  by  most  sweet  and  pleasant  titles, 
— "  The  God  of  all  grace," — "  God  who  is  rich  in  mercy;'' 
— and  as  by  such  a  name  as,  "  The  Lord,  the  Lord  God, 
gracious,  and  merciful,  long-suflering,  abundant  in  good- 
ness and  truth,  forgiving  iniquity,  transgression,  and  sin ; 
though  he  will  by  no  means  clear  the  guilty ;"  that  is, 
those  that  will  have  none  of  his  mercv  ;  they  thai  hy  im- 
perlinency  and  infidelity  bind  down  their  own  guilt  upon 
their  own  souls,  he  will  never  clear  them  ;  but  he  is  most 
ready  (even  from  what  he  sailh  to  be  his  nature)  to  receive 
returning  souls,  complying  .souls,  tho.se  that  are  willing  to 
take  his  way,  and  fall  in  with  his  methods  ;  otherwise  he 
must  forego  his  own  name,  and  no  longer  be  called  gra- 
cious, merciful,  abundant  in  goodness.  Will  you  not  be- 
lieve him  when  he  protests  and  swears  by  his  own  lifel 
"As  I  live,  saith  the  Lord,  I  desire  not  the  death  of  a  sin- 
ner, but  that  he  return  and  live.   Turn  ye,  turn  ye,  for  why 


«00 


SALVATION  BY  HOPE. 


serm.  xrv. 


will  ye  die,  oh  house  of  Israel "!"  Do  you  think  that  God 
trifles  with  men,  when  he  bespeaks  them  at  this  rate  1  Do 
not  these  words  carry  a  signification  with  them,  the  most 
pleasant,  the  most  eraphatical  that  can  be  thought,  to  any 
soul  that  is  inclined  to  turn  to  him  1  They  import  nothing 
of  encouragement  to  those  that  will  not  turn,  or  to  them 
that  securely  and  resolvedly  go  on  in  the  way  of  their  own 
hearts,  otherwise  than  as  they  do  still  invite  their  return : 
but  supposing  no  returning  disposition,  there  are  other 
■words  that  speak  the  mind  of  God  towards  that  other  sort 
of  men  "  He  will  wound  the  hairy  scalp  of  them  that  go 
on  still  in  their  trespasses,"  Ps.  Ixviii.  21.  "  He  is  angry 
with  the  wicked  every  day,"  Ps.  vii.  II.  "  He  rainssnares 
upon  them,  fire  and  brimstone,  and  a  horrible  tempest. 
This  is  the  portion  of  their  cup,"  Ps.  xi.  6.  "  It  is  a  fear- 
ful thing  to  fall  into  the  hands  of  the  living  God."  So  he 
represents  himself  towards  them  who  are  resolved  to  con- 
tinue the  contest  with  him,  and  will  "  rush  upon  the  thick 
bosses  of  his  buckler,"  Job  xv.  21.  But  if  any  will  take 
hold  of  his  strength,  and  make  peace  with  him,  they  shall 
make  peace,  Isa.  xxvii.  4,  5.  Fury  is  not  in  him,  but 
though  he  can  easily,  as  a  devouring  fire,  burn  up  briars 
and  thorns,  yet  if  any  will  take  hold  of  his  strength,  and 
make  peace  with  him,  they  shall  make  peace.  This  is 
God-like,  this  is  suitable  to  his  present  nature,  every  way 
suitable  to  the  perfection  of  the  Deity.  Consider  with  what 
a  God  you  have  to  do  :  you  have  no  cause  to  fear  having 
to  do  with  such  a  God,  as  will  not  let  you  be  lost  and 
perish  finally :  you  have  no  cause  to  fear  that  he  will, 
when  you  find  in  your  heart  a  disposition  to  comply  with 
him,  and  a  desire  to  do  so ;  fain  I  would  do  so,  fain  I 
would  be  what  he  would  have  me  be,  and  do  what  he 
would  have  me  do.  It  is  a  blasphemy  against  the  Divine 
goodness,  against  the  very  nature  of  God,  to  suppose  that  he 
will  throw  away  a  soul  that  so  inclines  towards  him.   And, 

7.  It  is  against  the  express  word  of  Christ  to  suppose 
that  he  will  let  such  a  soul  be  lost.  "  Come  unto  me  all 
ye  that  labour  and  are  heavy  laden,  and  I  will  give  you 
rest,"  Matt.  xi.  28.  "  He  that  cometh  unto  me,  I  will  in 
no  wise  cast  out,"  John  vi.  37.  And  what  1  will  you  not 
believe  him  1  What  cause  did  he  ever  give  you  to  disbe- 
lieve him  1  To  whom  did  he  ever  show  himself  guileful 
or  apt  to  deceive  ■?  He  that  came  into  this  world,  full  of 
grace  and  truth,  how  horrid  is  it  to  take  up  a  suspicious 
thought  of  him !   And  lastly,  consider, 

8.  That  it  is  not  only  contrary  to  his  word,  but  it  is  con- 
trarvtn  his  nature  and  design,  to  let  such  a  soul  miscarry, 
he  lost  and  perish  in  his  sight,  and  under  hi^  eye,  that  de- 
sires to  comply  with  the  methods  that  he  hath  prescribed 
ill  lii^  Gospel.  It  is  against  his  nature,  his  nature  is  ex- 
pressed by  the  divine  name  which  is  in  him;  "  My  name 
is  in  him,"  as  we  are  told  by  God  himself,  concerning 
Christ,  the  great  Angel  of  the  covenant.  Exod.  xxiii.  21. 
"  Provoke  him  not,  for  my  name  is  in  him."  And  what  is 
God's  name'!  The  Lord,  the  Lord  God,  gracious, — as  you 
heard  before.  My  name  is  in  him,  that  is,  my  very  nature 
is  in  him,  whereof  that  name  is  expressive. 

And  it  is  contrary  to  his  design :  for  what  1  do  you 
think  he  came  on  purpose  into  this  world  to  save  sinners, 
and  yet  to  let  them  be  lost,  when  they  are  willing  to  take 
his  prescribed  way,  and  comply  with  his  methods  1  How 
can  it  be  so  1  What,  is  he  not  true  to  himself!  Doth  he 
not  agree  with  himself!  consist  with  himself!  Hath  he 
forgotten  what  he  died  for,  what  he  took  human  nature  for, 
and  what  he  hung  upon  an  ignominious  cross  for  1  All  the 
diflBculties  he  had  to  contend  with  for  the  saving  of  souls 
are  all  overcome  and  over  already.  He  is  to  be  scourged 
no  more,  buffeted  no  more,  crucified  no  more,  to  be  in 
travail  for  souls,  and  in  agonies  under  the  divine  anger  no 
more,  he  hath  done  all  that  was  toilsome,  laborious,  and 
painful,  borne  all  that  was  grievous  and  bitter ;  he  hath 
nothing  now  to  do  but  what  is  pleasant  work,  to  emit  the 
influences  of  life  and  grace  to  craving  and  desiring  souls; 
and  so  he  will  do,  if  the  desires  of  our  souls  be  indeed  to- 
wards him ;  he  cannot  forego  himself,  and  quit  his  own 
design ;  he  was  so  intent  upon  that  design  of  saving,  as  to 
run  through  the  greatest  didiculties  imaginable ;  all  the 
terrors  of  death,  and  all  the  powers  of  hell  and  darkness, 
could  not  stand  in  his  way  ;  no,  he  would  make  through 
•  Preached  IMay  mh,  169L 


them  all  to  save  souls.  Will  he  then  let  yours  be  lost, 
when  you  are  crying  after  him,  and  reaching  towards  him, 
to  put  yourselves  into  the  hands  and  arms  of  his  saving 
mercy  1  It  cannot  be. 

And  so  as  I  have  shown  how  reasonable  it  is  to  hope,  I 
shall  (God  willing)  the  next  lime  take  a  text  on  purpose 
to  show  you  how  necessary  it  is  to  hope  ;  that  as  from  what 
has  been  said,  you  may  understand  somewhat  of  the  ground 
of  hope  in  this  case,  (for  you  are  not  to  hope  without 
ground,)  so  you  may  understand  somewhat  of  the  great 
importance  of  hope  in  it  too.  I  shall  therefore  next  (God 
willing)  make  it  my  business  to  show  of  how  mighty  influ- 
ence hope  is,  towards  bringing  about  that  great  work 
which  is  to  be  done  upon  souls,  in  order  to  their  eternal 
well-being. 


SERMON  XIV.* 

Rom.  viii.  24. 
We  are  saved  by  hope. 

I  DID  let  you  know  the  last  time,  that  I  intended  to 
speak  on  these  words;  that  as  I  had  shown  you  what 
ground  there  is  of  hope  for  solicitous,  awakened  souls,  that 
they  shall  not  finally  be  lost ;  so  they  might  from  thence 
see  of  what  importance  it  is  to  them  to  hope  that  they  shall 
be  saved.  Their  very  salvation  itself  depends  very  greatly 
upon  their  hope  of  it.  If  there  should  be  any  here  (which 
God  forbid  I)  to  whom  salvation  itself  is  a  little  thing,  the 
hopes  of  it  cannot  but  be  less.  If  there  should  be  any 
with  whom  it  is  inconsiderable,  and  who  do  not  use  to 
trouble  their  thoughts  with  any  such  matter,  whether  they 
be  saved  or  not  saved ;  the  hope  of  being  saved  cannot 
with  such,  but  by  consequence,  be  very  inconsiderable;  a 
thing  that  will  weigh  very  little  with  them. 

But  for  such  whom  God  hath  awakened,  and  made  to 
bestir  themselves,  such  as  are  afraid  of  perishing,  and  to 
whom  destruction  from  the  Almighty  is  a  terror,  such 
whose  hearts  tremble  within  them,  to  think  of  any  possibi- 
lity or  hazard  that  they  may  yet  be  lost  under  a  Gospel  of 
salvation ;  to  such  (methinks)  these  words  should  carry  a 
grateful  reviving  sound. 

And  as  they  must  be  supposed  to  have  this  their  wont, 
to  revive  this  great  question  upon  their  minds,  and  be  at  it 
upon  their  hearts  ;  What  (oh  what !)  shall  I  do  that  I  may 
be  saved!  Methinks  it  should  be  grateful  to  them  to  have 
so  apposite  and  present  an  answer  to  their  question, — why, 
you  are  to  be  saved  by  hope.  The  hope  of  being  saved 
must  do  something  to  save  you. 

We  know  by  common  experience,  that  hope  is  that 
mighty  powerful  engine,  which  moves  all  the  intelligent 
world,  and  rules  and  governs  the  whole  frame  and  course 
of  rational  nature  every  where ;  so  as  that  no  design  is 
driven  on,  no  undertaking  ever  set  on  foot,  but  as  men  are 
influenced  and  led  on  by  hope.  In  reference  to  any  thing 
whereof  they  have  no  hope,  they  sit  still  and  do  nothing. 

And  as  it  is  so  in  reference  to  common  affairs,  it  would 
be  proportionably  so  too,  in  reference  to  the  affairs  of  our 
salvation,  if  this  great  engine,  which  is  planted  in  the  very 
soul  of  every  man,  were  but  rightly  and  duly  managed  and 
turned  this  way.  And  so  much  the  more  effectual  it  must 
be,  and  work  with  so  much  the  more  energy,  by  how  much 
the  more  its  ground  is  better  and  firmer,  in  reference  to 
those  affairs  that  do  relate  to  our  soids,  and  to  our  final 
salvation.  God  hath  set  no  such  connexion  between  the 
most  earnest  endeavours  and  answerable  success,  with  re- 
ference to  external  and  secular  affairs.  He  hath  given  men 
no  ground  to  he  confident,  that  if  they  labour  to  be  rich, 
they  shall  be  rich  ;  if  they  labour  to  be  great  and  honour- 
able in  the  world,  they  shall  be  so ;  but  he  hath  given 
sufficient  ground  to  be  confident,  that  no  man  that  seri- 
ously mindeth  and  manageth  the  affairs  relating  to  his  sal- 
vation, shall  be  lost.  Therefore,  whereas  in  reference  to 
other  affairs,  hope  is  the  causa  svnc  qua  non,  here  it  is  the 
causa  sine  qtia  non  et  cum  qua ;  that  is,  in  reference  to  other 


Serm.  XIV. 


SALVATION  BY  HOPE. 


801 


affairs,  hope  is  the  principle,  without  which  nothing  could 
be  done  or  attempted ;  but  in  reference  to  those  affairs  that 
relate  to  our  final  and  eternal  well-being,  not  only  the  at- 
tempt, but  a  good  issue,  will  ensue  upon  the  use  of  a  true 
hope. 

And  that  is  it  therefore  which  I  design  to  insist  on  from 
this  scripture  ;  That  is,  to  show  you,  (which  you  must  take 
for  the  ground  of  our  discourse,) 

Doctrine.  That  whosoever  are  finally  saved,  are  saved 
by  hope.     And  in  speaking  to  this  I  shall  show, 

1.  What  this  hope  is,  of  which  this  is  said. 

2.  What  influence  it  hath  towards  our  salvation. 

1.  What  this  hope  is.  It  would  be  a  very  useless  thing 
to  discourse  philosophically  to  you  about  hope  in  general ; 
which  every  one  doth  better  understand  by  feeling,  by  the 
sensation  he  hath  of  it  in  his  own  mind,  than  he  could  do 
by  the  most  accurate  definition  of  a  philosopher.  It  is  easy 
to  be  collected  what  hope  in  general  is,  by  considering  the 
nature  of  man,  and  his  present  state,  in  comparison  with 
one  another.  The  nature  of  man  makes  him  covet  to  be 
happy,  and  he  finds  his  present  state  admits  of  no  such 
thing;  whereupon  hope  is  that  passion  which  must  of 
course  arise  from  such  a  complexion  of  the  rational  na- 
ture, and  such  a  state  of  the  common  case  of  men.  "  It  is 
that  passion  of  the  soul,  by  which  it  reaches  forth  itself  to 
the  uttermost,  in  the  pursuit  of  somewhat  that  appears  to 
be  good,  and  likely  to  better  its  state,  and  that  is  attainable, 
possible  to  be  attained,  but  not  to  be  attained  without  diffi- 
culty."    This  is  hope  in  general. 

But  when  we  have  this  account  of  hope  in  the  general 
notion  of  it,  we  are  yet  to  seek  of  what  hope  this  is  said, 
that  it  saves,  that  we  are  saved  by  it.  We  are  sure  this  is 
not  universally  true  of  all  hope.  There  is  much  hope  in 
the  world  that  signifies  nothing  to  men's  salvation  ;  yea, 
much  that  signifies  a  great  deal  to  their  destruction.  Many 
are  not  only  lost,  notwithstanding  their  hopes,  but  they  are 
destroyed  by  them ;  they  might  have  been  safe  and  happy 
if  they  had  had  no  such  hope. 

And  therefore,  what  this  hope  is,  concerning  which  this 
is  said,  we  are  more  narrowly  to  inquire ;  and  we  do  not 
find  that  the  text  itself  doth  suflice  to  give  us  a  distinguish- 
able account  of  it.  It  doth  not  assign  its  proper  charac- 
ters ;  it  describes  it  no  way,  but  only  by  its  remote  final 
issue, — We  are  saved  by  it. 

But  since  it  is  manifest  that  all  hope  doth  not  save,  and 
that  much  hope  doth  destroy,  it  is  sufficiently  intimated  to 
us,  that  there  must  be  somewhat  very  particular  and  dis- 
tinguishing in  the  nature  of  that  hope,  to  which  this  effect 
is  ascribed,  when  we  are  told  we  are  saved  by  it.  It  is  in- 
timated to  us,  that  there  is  a  hope  that  is  saving.  We 
must  consider  in  what  sense  therefore  hope  may  be  said  to 
be  saving.  It  is  in  a  two-fold  sense  that  hope  may  admit 
to  have  this  said  of  it,  in  opposition  to  such  hope  of  which 
it  cannot  be  said. 

1.  As  salvation  hath  a  certain  connexion  with  it.  There 
is  a  hope  with  which  it  hath  a  certain  connexion  ;  a  hope 
true  at  first,  and  which  therefore  continues,  and  which  be- 
ing continued,  doth  terminate  upon  salvation,  and  takes 
hold  of  it,  as  all  of  a  piece  with  it.  "  Gird  up  the  loins  of 
your  minds,  and  be  sober,  and  hope  to  the  end,  for  the 
grace  that  shall  be  brought  unto  you  at  the  revelation  of 
Jesus  Christ,"  1  Peter  i."l3.  When  we  are  there  told  of 
"receiving  the  end  of  our  faith,  the  salvation  of  our 
souls;"  (verse  9.)  and  are  told  of  "them  that  believe,  to  the 
saving  of  the  soul;"  (Heb.  x.  last  verse;)  we  find  this  be- 
lieving, or  that  faith,  described  in  the  very  next  words, 
(Heb.  xi.  1.)  "  to  be  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen  ;"  so  that  faith  and  hope  (we 
may  show  you  hereafter  with  what  difference)  have  their 
exercise  upon  one  and  the  same  object,  till  they  actually 
end  in  salvation,  with  which  therefore  they  have  a  firm 
and  immediate  connexion  ;  even  as  a  thing  hath  with  it- 
self; as  that  which  is  begun,  and  is  yet  imperfect,  has  with 
the  same  thing  having  arrived  to  its  consummate  and  per- 
fect state.     But  then, 

2.  Hope  maybe  said  also  to  be  saving,  not  where  it  hath 
an  immediate  connexion  only  with  salvation,  but  where 
also  it  hath  aleadingness  and  tendency  thereunto,  though 
that  effect  may  not  certainly  ensue.  And  accordingly  there 
must  be  a  two-fold  hope.    There  is  a  hope  that  we  are  to 


reckon  an  effect  of  the  Spirit  of  holiness,  a  real  part  of  the 
new  creature,  a  divine  production  in  the  soul.  "  The  God 
of  hope  fill  you  with  all  joy  and  peace  in  believing,  that  you 
may  abound  in  hope,  by  the  power  of  the  Holy  Ghost," 
Rom.  XV.  13.  There  is  such  a  hope  as  that ;  and  there  is 
also  a  rational  human  hope,  which  may  have  its  exercise 
about  the  same  thing,  about  the  same  final  object,  and 
about  many  things  that  lie  intermediate  thereunto,  as  means 
for  the  attaining  of  it;  and  which,  being  assisted  by  the  com 
mon  grace  of  the  Spirit,  may  end  in  the  former  hope,  and 
consequently  in  salvation.  Now  it  is  the  former  hope  that 
must  be  aimed  at,  and  for  this  latter  hope  it  is  neither  to  be 
rejected  nor  rested  in.  It  is  not  to  be  rejected — A  rational 
human  hope,  as  such,  when  it  is  employed  about  divine  ob- 
jects, while  we  have  no  more  in  us,  if  any  have  nothing 
more,  yet  in  him  ;  this  he  ought  not  to  reject,  nor  ought  he 
to  rest  in  it  by  any  means ;  but  labour  to  cherish  it  as  an 
improvable  thing,  as  that  which  by  the  influence  and 
operation  of  the  Divine  Spirit  falling  in,  may  be  heighten- 
ed and  raised  up  into  that  which  shall  be  certainly  saving 
hope  ;  or  the  hope  that  shall  be  in  immediate  next  connex- 
ion with  salvation.  And  both  these  are  very  distinguish- 
able from  the  hope  that  hath  no  tendency  to  save,  but  hath 
a  most  direct  aptitude  in  it  to  destroy,  ruin,  and  undo.souls 
for  ever.  They  are  both  of  them  very  distinguishable  from 
that.  And  to  speak  a  little  more  particularly,  I  shall 
therefore  here, 

1.  Show  you  what  hope  it  is  that  hath  not  this  tendency, 
and  is  not  like  to  have  this  end  of  saving.    And, 

2.  Then  shall  show  you  what  it  is. 

1.  What  hope  is  not  saving  1  It  is  not  that  which  is 
quite  wrong  and  false,  both  as  to  its  object,  and  as  to  its 
ground  ;  or  in  reference  to  the  one  or  the  other  of  these. 
Take  them  distinctively,  that  hope  which  is  wrong,  either 
as  to  its  object  or  as  to  its  ground,  is  none  of  the  hope  that 
hath  any  tendency  to  the  saving  of  us. 

1.  If  it  be  wrong  as  toils  object,  its  material  object,  the 
thing  we  hope  for ;  if  that  be  quite  alien,  and  of  another 
kind  from  the  business  of  our  salvation,  and  final  felicity, 
it  can  contribute  nothing  thereto :  all  that  hope  wherein 
the  minds  of  men  do  go  besides  the  proper  business,  and 
run  into  things  of  quite  another  kind  :  it  is  plain  that  hope 
can  do  a  man  no  good,  in  order  to  his  being  saved.  That 
hope  whereof  the  object  is  a  worldly  felicity,  or  prosperity, 
whether  it  be  for  oneself,  or  whether  it  be  the  felicity  or 
prosperity  of  any  party  of  men  in  secular  respects,  to  which 
he  hath  thought  fit  to  adjoin  himself,  and  to  make  one 
with  :  this  can  signify  nothing,  it  is  plain,  to  the  saving  of 
him.  "  If  in  this  life  only  we  have  hope  in  Christ,  we  are 
of  all  men  most  miserable,"  1  Cor.  xv.  19.  This  hope  doth 
not  only  not  save,  but  it  destroys,  carnalizes  men's  minds, 
habituateth  them  to  this  earth,  and  transforms  them  into 
the  image  of  it.  And  do  men  think  to  carry  a  piece  of 
earth  with  them  up  into  heaven,  when  that  is  all  their 
hope  terminateth  upon,  or  is  concerned  about "?  No;  this 
is  so  far  from  helping  to  their  salvation,  that  it  hurts  and 
hinders  all  that  can  be.  It  is  by  such  an  inclination  of 
mind  as  this,  that  men  run  themselves  into  snares  and 
temptations,  and  come  at  length  to  be  drowned  in  perdition 
and  destruction,  1  Tim.  vi.  9.  The  root  of  all  evil  is  that 
very  desire  that  is  twisted  into  this  hope.  And  suppose  it 
be  a  good  state  of  things  in  this  world,  from  any  commu- 
nity or  party  to  which  they  have  adjoined  themselves,  so  as 
that  their  minds  and  hopes  fly  no  higher,  but  only  that 
things  may  go  well  with  them  and  their  party,  here  in  an 
earthly  state.  This  signifies  as  little  to  final,  eternal  salva- 
tion :  yea,  though  the  party  and  design  be  never  so  right  with 
which  any  such  have  united  themselves.  It  is  very  true, 
it  is  no  unlawful  thing,  yea,  it  is  a  highly  commendable 
thing,  a  praiseworthy  thing,  to  have  one's  mind  very  much 
concerned  and  taken  up  about  the  prosperity  and  success 
of  a  just  cause,  of  a  good  and  honest  interest  in  this 
world,  supposing  these  two  things  be  provided  against. 

(1.)  That  we  do  not  mind  and  employ  our  thoughts  and 
hopes  about  things  of  that  nature  finally  and  terminaiively, 
so  as  to  exclude  the  great  things  of  the  other  world,  and 
that  last  end  that  runs  into  eternity.  An  everlasting  felicity 
to  ourselves  and  the  church  of  God,  wherein  he  is  to  have 
out  of  us,  and  from  all,  his  entire,  complete,  and  consum- 
mate glory.    Supposing  that  the  intention  of  our  minds 


SALVATION  BY  HOPE. 


Skrm.  X!V. 


and  thou§rhts,  and  the  exercises  of  our  hopes  about  these 
temporary  things,  do  not  exclude  and  shutout  their  higher 
and  more  vigorous  exercise,  proportionably  to  the  higher 
excellency  of  the  things  themselves,  about  these  superior 
things.     Supposing  that  in  the  first  place.     And, 

(2.)  Supposing  too,  that  we  do  not  so  mind  such  con- 
cernments, as  thereby  to  debase  and  weaken  religion.  It 
is  a  very  usual  thing,  and  hardly  to  be  avoided,  and  which 
is  actually  avoided  (I  doubt)  but  by  a  few,  where  there  is 
a  complication  of  secular  interests  and  religious  interests, 
together  with  one  another,  so  to  let  our  minds  be  involved 
and  run  into  the  one  as  to  look  off  from  the  other.  And 
thereby  in  that  very  complication,  religion  suffers,  1st,  A 
debasement;  and  2nd,  A  defilement,  an  enfeeblement;  it 
is  made  a  weak  thing  first,  and  thereupon  a  feeble  and 
impotent  thing.  But  how  few  are  there  in  the  world  that 
do  mind  the  concernments  of  it,  in  reference  to  the  con- 
cernments of  another  world;  and  that  do  exercise  their 
thoughts  about  its  present  concernments  with  a  universal- 
ized mind,  a  truly  enlarged  mind,  that  takes  in  the  inte- 
rests of  God  and  Christ  as  the  main  thing,  and  the  inter- 
ests of  men  as  men,  and  of  Christians  as  Christians,  under 
a  common  notion  !  But  how  mean  is  it,  and  debasing  to 
the  spirit  of  a  man,  and  how  enfeebling  to  religion  itself, 
when  all  the  intention  of  men's  souls  runs  about  the  little 
separate  interests  of  this  or  that  party,  even  as  it  is  such, 
without  considering  the  reference  of  things  to  God  and  the 
Redeemer!  It  is  this  that  hath  made  religion  a  mean, 
sordid,  terrene,  and  earthly  thing.  A  political  religion  is 
that  which,  of  all  things,  I  cannot  but  consider  w'ith  dread, 
according  as  I  find  verging,  degenerating,  and  declining 
more  and  more  into  that.  Let  each  orb  be  kept  apart,  and 
distinct  from  one  another ;  and  religion  for  the  proper  ends 
and  purposes  of  religion,  to  refine  men's  minds,  to  bring 
them  nearer  to  God,  to  make  them  capable  of  his  converse 
and  enjoyment,  and  to  fit  them  for  a  blessed  eternity.  Let 
religion  do  its  own  work  as  such ;  and  let  all  secular  con- 
cernments be  only  minded  in  subserviency  hereto,  as  they 
serve  to  promote  the  interest  of  such  religion,  as  is  really 
worthy  the  name,  and  will  do  the  work  oT  religion.  But 
in  the  mean  time,  hopes  that  do  fill  the  minds  of  men  with 
thoughts  about,  whether  theirown  private,  or  more  common 
and  public  secular  affairs,  so  as  to  eat  up  the  thoughts  of 
heaven,  and  to  emasculate  the  strength  and  vigour  of  their 
spirits,  that  should  work  thitherward  ;  all  these  hopes  sig- 
nify no  more  than  a  dream  towards  their  salvation  ;  and 
have  no  more  reference  to  it,  hut  to  prejudice  and  to  hin- 
der our  pursuit  of  it,  and  our  final  attaining  of  it.    And, 

2.  Suppose  that  hope  be  placed  on  salvation  itself,  (and 
certainly  that  hope  must  subserve  to  salvation,  must  be 
the  hope  of  salvation,  as  it  is  called,  1  Thcss.  v.  8.)  yet  if 
the  ground  of  it  be  wrong,  it  can  signify  nothing  to  this 
end.  If  a  man  hope  to  be  saved  upon  no  ground  that  will 
bear  the  burden  of  such  a  hope,  or  that  can  rationally  sup- 
port it.     That  is, 

(1.)  If  men  do  hope  in  themselves,  if  they  hope  to  be 
saved  from  their  own  worthiness,  through  the  apprehen- 
sions they  have,  whether  of  their  own  excellency,  or  if  it 
be  but  of  their  own  innocency  ;  here  is  a  hope  that  will  be- 
tray them  to  perdition,  while  it  is  with  them  the  hope  of 
salvation.    Or  again, 

(2.)  If  they  hope  in  Christ,  but  not  upon  his  terms. 
Many  are  very  full  of  hopes  that  they  shall  be  saved ;  and 
confess  themselves  to  be  sinners,  and  pretend  to  despair  of 
being  saved  for  their  own  sakes,  or  upon  their  own  account ; 
but  it  mu.st  be  for  Christ's  sake,  and  upon  his  account. 
But  then  they  hope  for  it  upon  none  of  his  terms  :  as  if  a 
man  hope  to  be  saved  by  Christ,  without  ever  being  made 
holy  by  him.  "  He  that  hath  this  hope,purifieth  himself," 
1  John  iii.  3.  It  must  be  a  hope  right,  first,  as  to  its  end, 
as  to  its  final  object ;  that  is,  a  hope  of  seeing  God  as  he 
is:  and  then  right  as  to  the  way;  that  is,  of  being  made 
like  him,  a?  that  which  only  can  agree  with  such  a  vision, 
or  make  the  .soul  capable  of  it.  "  It  doth  not  yet  appear 
what  we  shall  be,  but  when  he  shall  appear,  we  shall  be 
like  him,  for  we  shall  see  him  as  he  is.  And  every  one 
that  hath  this  hope  in  him,  (it  may  well  enough  be  under- 
stood of  Christ,  to  have  reference  to  him,)  purifies  himself, 
as  he  is  pure :"  that  hope,  it  will  attemper  the  soul  to  the 
final  object.     It  is  exercised  and  taken  up  about  a  state 


wherein  men  are  to  he  like  God,  upon  their  seeing  of  him 
as  he  is ;  "  every  one  that  hath  this  hope,  purifies  himself" 
It  drains  the  soul  from  terrene  dross,  and  from  every  thing 
that  is  defiling  and  impure:  a  man  cannot  converse  with 
so  glorious  objects  but  by  a  hope  that  carries  (as  it  were] 
a  primitive  power  and  property  with  it;  for  it  is  by  hope 
that  we  do  enjoy  the  object  hoped  for  at  a  distance.  This, 
I  say,  cannot  be,  but  that  objects  will  impress  their  image, 
and  beget  somewhat  like  themselves  in  the  soul.  The  soul 
that  is  directed  and  carried,  by  the  power  of  its  own  ex- 
pectation, to  a  continual  converse  with  God,  as  him  whom 
he  expects  to  see  as  he  is,  and  to  be  made  perfectly  like 
him,  by  the  power  of  this  hope,  it  will  be  growing  liker 
and  liker  to  him,  and  will  be  purifyingitself  as  heispure. 
But  he  that  hopes  to  be  saved,  without  ever  undergoing 
any  such  change  in  the  present  temper  of  his  spirit,  he 
that  hopes  to  be  saved  without  ever  being  regenerate,  he 
that  hopes  to  be  saved  against  the  plain  word  of  Christ,  is 
so  far  from  hoping  upon  his  terms,  that  he  doth  hope 
against  the  terms  which  he  hath  expressly  laid  down  in  the 
Gospel  ;  whereas  he  hath  said  in  nis  Gospel,  "  Except  a 
man  be  born  again,"  (John  iii.  5.)  except  a  man  be  regene- 
rate, born  from  above,  (as  the  word  admits  to  be  read,)  he 
can  never  see,  or  enter  into  the  kingdom  of  God.  Yet  I 
will  hope  that  I  shall  enter  into  that  kingdom,  and  possess 
that  kingdom,  though  I  never  be  regenerate,  though  I  re- 
main the  .same  man  I  was  all  my  days. 

And  whereas  Christ  hath  said,  "  Except  ye  repent,  ye 
shall  all  likewise  perish,"  (Luke  xiii.  3.)  yet  men  will  hope 
they  shall  be  saved,  though  they  never  repent.  And 
whereas  Christ  hath  said,  they  that  believe  "  shall  not 
perish,  but  have  everlasting  life,"  (John  iii.  16.)  they  will 
yet  hope  to  be  saved  without  Gospel  faith ;  and  that,  not- 
withstanding the  Gospel  itself  so  expressly  saith,  "  He 
that  believeth  not  shall  be  damned  ;"  (Mark  xvi.  16.)  "  he 
that  believeth  not  is  condemned  already  ;"  (John  iii.  18.) 
"  he  that  believeth  not,  the  wrath  of  God  abideth  on  him," 
John  iii.  36.  And  whereas,  again,  the  word  of  the  Gospel 
hathsaidthatChristwillbe  the  "author  of  eternal  salvation 
to  all  them  that  obey  him,"  (Heb.  v.  9.)  men  will  yet  hope 
that  he  shall  be  to  them  the  author  of  eternal  salvation, 
though  they  continually  disobey  him,  and  live  in  affronts 
to  him,  to  his  known  laws,  and  the  sceptre  of  his  govern- 
ment; and  that,  also,  notwithstanding  he  hath  so  express- 
lysaid  that  Christ  will  "  come  in  flaming  fire,  takingven- 
geance  upon  all  that  obey  not  his  Gospel,"  2  Thess.  i.  8. 
Such  as  do  hope  for  salvation  by  Christ  altogether  without 
ground,  are  never  to  think  that  that  hope  will  .save  them, 
but  betray  them  into  perdition,  or,  at  length,  be  the  very 
instrument  of  a  self-destruction  to  them  ;  their  own  instru- 
ment, and  of  their  own  destruction.  This  is  a  hope  that 
will  never  save,  but  will  do  more  to  destroy  than  to  save 
them.  That  hope,  that  is  first  totally  wrong  in  its  object ; 
and,  secondly,  is  altogether  without  ground,  be  the  object 
what  it  will,  yet  it  rests  upon  no  ground  that  can  sustain 
such  a  hope.    But  then, 

2.  We  shall  briefly  show  what  the  hope  must  be  that 
hath  this  tendency  to  save  ;  hath  (at  least)  a  tendency  to 
it.    It  must, 

(1.)  Be  a  hope  rightly  terminated  as  to  its  object.  As 
I  told  you  before,  it  must  be  the  hope  of  salvation,  which 
is  said  to  be  that  part  of  the  spiritual  armour,  which  is 
thought  fit  to  be  expressed  by  the  name  of  a  helmet.  The 
helmet  is  to  defend  the  heatl.  You  all  know  the  head  is 
the  seat  of  design,  where  projects  are  formed,  where  coun- 
sels are  laid.  Now  no  man  (as  you  heard  before)  designs 
for  that  of  which  he  hath  no  hope;  that  confounds  all  de- 
signs. If  a  man  hath  formed  in  his  head  never  so  spe- 
cious models ;  when  once  any  thing  appears  in  view  which 
shows  the  whole  business  to  be  impracticable,  so  as  there 
is  no  hope  of  succeeding,  all  those  models  are  confounded 
and  lost;  there  is  an  end  of  them.  Therefore,  there  needs 
a  helmet  to  protect  the  head,  the  seat  of  counsels  and  de- 
signs. And  this  is  that  which  doth  it,—"  the  hope  of  sal- 
vation." If  there  be  a  firm,  well-laid  hope  of  salvation, 
this  keeps  the  mind  clear,  and  in  a  composed  posture, 
ready  still  for  deliberation,  and  to  contrive  the  way,  and 
course,  and  method,  that  may  best  serve  on  the  one  hand ; 
and  lo  countermine  whatsoever  may  obstruct,  and  hinder 
in  the  prosecution  of  it,  on  the  other  hand.     This  hope 


Sersi.  XV. 


SALVATION  BY  HOPE. 


803 


must  have  for  ils  firal  object  the  divine  glory  and  like- 
ness, as  that  which  we  are  to  behold,  as  that  which  we  are 
to  bear,  as  that  into  which  tve  are  to  be  transformed  ;  as 
above  in  this  chapter;  "I  reckon  that  the  sufferings  of 
this  present  time  are  not  worthy  to  be  compared  with  the 
glory  that  shall  be  revealed  in  us."  And  it  is  the  hope  of 
this  that  saves,  taking  in  the  other  requisites,  of  which  you 
will  hear  more  hereafter.  So,  (Rom.  v.  1,  2.)  "  being  jus- 
tified by  faith,  we  have  peace  with  God,  and  rejoice  in 
hope" — of  what ! — "  of  the  glory  of  God."  The  great 
thing  that  terminates  this  hope  must  be  "  salvation  by  our 
Lord  Jesus  Christ,  with  eternal  glory."  As  the  apostle 
conjoins  the  private  and  positive  expressions  there  ; 
whereas,  when  there  is  no  such  conjunction,  either  put 
alone  serves  for  both,  when  a  man's  hope  is  pitched  upon 
this  final  term  and  end;  that  (as  was  intimated  before) 
draws  his  heart,  and  keeps  it  under  the  transforming  in- 
fluence of  the  object  which  the  Divine  Spirit  accompanies. 
The  Divine  Spirit  doth  the  transforming  work,  even  at 
first,  and  progressively  afterwards ;  but  it  doth  it  by  ob- 
jects, by  glorious  objects,  by  objects  blending  in  the  Gos- 
pel. We  are  first  changed,  and  continually  "  changed 
into  the  .same  image,  from  glory  to  glory;"  but  it  is 
"  by  the  Spirit  of  the  Lord,"  2  Cor.  iii.  last  verse.  And 
then, 

(2.)  This  hope  must  be  right  as  to  its  ground,  as  well 
as  in  reference  to  its  object ;  and  that  can  be  nothing  else 
but  the  covenant  of  God  in  Christ, — God  in  Christ  to  be 
apprehended  and  closed  with  in  a  covenant ;  or,  as  he  is 
pleased  to  give  a  sinner  the  advantage  of  taking  hold  of 
nim,  as  he  hath  brought  himself  under  the  bonds  of  a  co- 
venant. I  will  be  such  and  such  to  you ;  my  Son  shall 
he  such  and  such  to  you.  I  engage  in  a  covenant :  it  shall 
be  so,  if  you  take  hold.  Here  is  the  only  firm,  secure 
ground  of  such  a  hope ;  and  this  is  that  which  the  soul 
actually  must  do,  or  must  (at  lea.st)  be  actually  designing 
to  do:  and  accordingly  may  its  hope  be  either  certainly 
saving,  or  have  a  leadingness  and  tendency  thereunto,  as 
was  told  you  before.  If  the  heart  can  bear  record  in  the 
sight  of  God,  I  have  taken  hold  of  the  Gospel  covenant, 
and  therein  of  God  in  Christ  upon  Gospel  terms,  my  heart 
regretting  nothing  of  them;  but  readily,  and  with  good 
liking,  falling  in  with  every  thing;  then  I  have  that  hope 
in  me,  that,  while  it  lasts,  is  a  piece  of  salvation ;  salva- 
tion and  it  are  of  a  piece. 

But  suppose  I  am  not  arrived  to  that  pitch  yet,  that  I 
dare  avow  it  before  the  Lord,  that  I  have  come  to  such  a 
closure  ;  I  am  not  sure  of  the  sincerity  of  my  own  heart ; 
yet,  if  this  be  the  thing  I  design,  I  abandon  all  other  hopes, 
and  all  other  grounds  of  hope;  and  this  is  that  I  am  aim- 
ing and  driving  at,  to  come  to  a  sincere  closure  with  God 
in  Christ  upon  the  terms  of  the  Gospel.  I  do  not  yet 
know  whether  I  am  come  up  to  it  fully  or  not :  but  I  am 
aiming  at  it,  making  towards  it  as  I  can.  This,  even  this 
is  saving  hope,  in  one  of  the  senses  before  explained  ;  that 
is,  as  having  a  tendency  and  leadingness  to  salvation ;  and 
which,  as  it  is  not  to  be  rested  in  till  it  come  to  a  plero- 
phery;  so,  nor  is  it  to  be  rejected  neither;  it  is  to  be  che- 
rished and  complied  with.  God  may  make  somewhat  of 
this  more  trembling  hope,  though  my  anchor  be  not  yet  so 
firmly  cast  within  the  veil,  or  I  do  not  know  that  it  is  ; 
while  I  yet  abandon  and  renounce  all  other  hopes,  and 
look  to  be  saved  in  no  other  way,  and  am  aiming  to  be 
saved  in  this  way,  it  is  a  good  sign,  for  there  can  be  no 
aim  without  sonie  hope;  total  despair  throweth  you  off 
from  every  thing  of  endeavour,  and  every  thing  of  design, 
for  heaven  and  eternity;  gives  you  up  to  perish,  and  de- 
livers you  up  to  eternal  perditioii.  But  while  you  cannot 
say  your  hope  is  saving,  as  that  which  will  certainly  save 
you  at  last,  yet  it  may  be  said  to  be  saving  while  it  is  tend- 
ing towaids  a  state  of  .salvation,  and  carrying  your  hearts 
forwards  towards  that  state.  And  this 'account,  that  is, 
that  though  you  are  not  sure  you  have  actually  built  upon 
the  proper  ground,  yet  you  have  the  proper  ground  in  view 
before  you,  and  there  you  de.sign  to  build,  and  you  will 
build  no  where  else.  "Why  all  this,  while  there  is  that 
hope  which  hath  a  leadingness  and  tendency  to  salvation, 
and  which  ought  to  be  cherished,  that  it  may  save.  When 
it  is  so  far  (as  hath  been  said)  right,  as  to  its  object,  and 
*  Preached  May  !4th,  1691. 


when  it  is  so  far  designedly  right,  as  to  its  ground.  This, 
in  the  one  sense  or  the  other,  is  the  thing  whereof  the  text 
speaks;  "  We  are  saved  by  hope."     Then. 

2.  The  second  thing  is,  to  show  the  influence  that  such 
hope  hath  upon,  and  towards  salvation ;  and  that  would 
be  very  easy  to  show  you  by  representing  to  you  what  it 
is  that  is  necessary  to  salvation ;  or  what  are  the  certain 
characters  of  the  saved  ones.  They  do  make  a  select  com- 
mtmity,  distinct  from  all  the  rest  of  the  i-o.'-ld.  The  na- 
tions of  them  that  are  saved,  (as  they  are  called  Rev.  xxi. 
34.)  they  are  all  gathered  into  that  city  of  God;  they 
make  a  very  distinct  community  from  ail  the  rest  of  the 
world ;  and  must  be  understood  lo  be  distinguished  from 
them  by  that  which  is  characleristical  of  them  that  are 
saved  ones.  And  so  the  distinction  must  consist  in  some- 
thing or  other  that  doth  notify  them  to  be  ihe  subjects  of 
salvation.  If  it  doth  appear  that  such  a  hope  be  necessary 
to  that,  it  must  be  concluded  to  be  necessary  to  salvation 
too.  That  that  is  necessary  for  that  which  is  necessary 
for  salvation,  is  itself  too  necessary  to  salvation :  Causa 
causa  est  causa  causati ;  do  but  agree  what  thing  or  things 
are  necessary  to  salvation,  and  if  hope  have  a  necessary 
influence  upon  these  things,  it  must  itself  be  in  the  way  to 
salvation  also.  And  if  it  be  productive  of  those  things,  it 
will  be  productive  of  salvation  too;  and  not  only  be  the 
cause  without  which  salvation  cannot  be,  but  by  which  it 
will  be. 

Now  it  is  very  plain  that  these  two  things  are  necessary 
to  salvation  : 

1.  Thorough  conversion  ;  the  bringing  of  a  person  into 
a  state  of  grace  : — And, 

2.  Continual  perseverance  therein  unto  the  end.  Both 
these  are  necessary  to  salvation.  And  if  such  hope  as  we 
have  already  in  some  mea.sure  described  to  you  be  neces- 
sary to  both  these,  it  must  be  Dccessary  to  salvation  too. 
And  that  is  it  which,  in  future  discourses,  I  shall  labour  to 
show  you  ;  that  hope  is  necessary  to  conversion  first,  and 
then  to  perseverance.  The  soul's  conversion  ;  ils  turning 
to  God  in  Christ,  it  is  with  hope ;  it  is  not  the  act  of  a 
despairing  soul ;  it  cannot  he  ;  it  is  no  more  possible  for  a 
despairing  man  than  for  a  despairing  devil  lo  repent  and 
turn  to  God,  and  to  close  with  Christ.  I  do  not  speak  of 
the  diflerence  of  the  law;  that  signifies  nothing  in  this 
case ;  but  I  speak  in  reference  to  the  complexion  of  the 
mind  and  spirit;  and  in  respect  of  that,  despair  would  as 
much  keep  a  sinful  man  from  turning  to  God  through 
Christ,  as  it  doth  aa  apostate  devil. 


SERMON   XV.* 

Rom.  viii.  24. 
We  are  saved  by  hope. 

That  which  Iproposed  to  you  in  discoursing  to  you  from 
this  passage  was,  1st,  to  show  what  hope  that  is  of  which 
this  is  said,  inasmuch  as  it  is  apparently  not  to  be  said  of 
all  hope.  There  is  a  hope  that  will  not  save.  There  is  a 
hope  that  will  destroy  ;  and  to  that  head  we  have  already 
spoken.  We  have  shown  you  what  hope  it  is  not ;  and 
then  have  positively  showed  you  what  hope  it  is,  concern- 
ing which  this  is  spoken,  that  it  saves.    And  now, 

2.  Our  further  business  is  lo  show  you  which  way  hope 
dolh  operate  towards  salvation,  or  what  influence  it  hath 
in  order  thereunto.  We  told  you  (entering  on  this  head 
last  time)  that  the  understanding  of  this  matter  will  depend 
upon  our  conceiving  aright  what  is  more  immediately  and 
certainly  necessary  to  salvation  ;  for  if  hope  will  be  found 
to  influence  such  things  as  are  of  most  apparent  confessed 
necessity  unto  salvation,  it  will  be  then  found  to  have  a 
necessary  influence  on  salvation  too.  If  it  be  necessary  to 
that  which  is  necessary,  it  must  be  itself  also  necessary. 
And  it  must  be  somewhat  in  itself  exceeding  great,  and  so 
that  needs  all  the  suitable  and  proper  influences  imagin- 
able to  bring  it  about,  that  shall  distinguish  them  that  are 


804 


SALVATION  BY  HOPE. 


Serm.  XV. 


saved  from  them  who  shall  perish ;  or,  in  short,  the  things 
that  are  more  immediately  necessary  to  salvation,  must  be 
understood  to  be  very  great  things,  and  things  that  are 
not  to  be  wrought  at  an  easy  rate,  but  which  will  require 
the  help  and  concurrence  of  whatsoever  may  have  an  apt 
subserviency  thereto  ;  for  the  differences  of  them  that  are 
to  be  saved  from  them  that  will  be  finally  lost,  must  be  un- 
derstood to  be  fundamental  to  the  eternal  differences  of 
heaven  and  heli.  And  think  how  vastly  different  are  the 
states  of  men  hereafter,  who  shall  be  plunged  and  sunk 
into  an  abyss  of  wo  and  misery  to  eternity,  and  of  them 
who  shall  be  eternally  rejoicing  and  exulting  in  the  highest 
and  most  perfect  felicity  and  glory. 

There  is  the  embryo  of  heaven  and  hell  in  the  very  hearts 
of  men  on  this  side  both ;  and  therefore  the  differences 
must  be  vastly  great,  even  here  in  this  world,  between 
them  that  are  in  a  state  of  salvation  and  them  that  are  not 
in  that  state.  The  inhabitants  of  the  New  Jerusalem,  that 
comes  down  from  heaven,  they  make  up  the  community 
of  them  that  are  to  be  the  saved  ones,  as  was  noted  from 
that  21st  chapter  of  Revelations,  24th  verse  ;  "  The  na- 
tions of  them  that  are  saved  do  walk  in  the  light  thereof." 
How  vastly  another  .sort  of  men,  in  all  reason,  are  they  to 
be  from  the  rest  of  the  perishing  world,  who  are  to  be  ex- 
empt from  the  common  ruin,  who,  when  the  rest  of  the 
world  must  perish  in  viodictive  flames,  are  to  be  caught  up 
in  the  clouds,  and  meet  Iheir  Redeemer  in  the  air,  and  so 
be  for  ever  with  the  l^ord !  How  vast  (I  say)  must  we 
suppose  the  differences  between  these  two  sorts  of  men, 
when  there  is  the  seed,  tbe  very  primordia  of  heaven  and 
hell,  the  very  beginnings  of  heaven  and  hell,  to  be  found 
on  earth  in  these  two  sorts  of  men !  Therefore  the  distinc- 
tion of  the  saved  ones  mast  be  great  and  eminent  from 
those  that  are  not  to  be  saved. 

And  what  is  their  distinction  I  have  generally  told  you 
already.  It  lies  in  these  two  things  ;  in  thorough  regene- 
ration, or  conversion  to  God,  by  which  they  are  brought 
into  a  good  and  safe  state  at  first ;  and  then,  in  their  per- 
severance herein  unto  the  end. 

1.  They  are  such  as  are  "  born  from  heaven," — "  from 
above  ;"  and  the  expression  (John  iii.  3,  4.)  may  as  well 
be  read  "  born  from  above,"  as  "  born  again  ;"  they  are  a 
heaven-born  sort  of  men ;  a  community  of  persons  that  are 
all  of  a  divine  family, — of  the  family  of  God,  to  be  the 
sons  and  daughters  of  the  Most  High;  not  by  adoption 
only,  as  if  their  sonship  were  no  more  than  a  relative 
thing ;  but  by  regeneration  too,  which  is  a  real  thing,  and 
which  makes  an  internal  subjective  change,  the  greatest 
that  can  be  wrought  in  this  world  upon  the  subject  where 
it  hath  place.  By  that  regenerating  impression  on  them 
they  are  turned  to  God ;  a  divine  touch  upon  their  spirits 
inclines  them  to  him ;  and  now  they  turn  to  him  with  all 
their  hearts  and  with  all  their  souls.  By  being  turned 
they  turn;  passive  conversion  and  regeneration  are  the 
same  thing.  That  turning  influence  by  which  the  whole 
soul  is  brought  about  towards  God,  is  nothing  else  but  the 
regenerating  influence  that  puts  a  new  nature  into  them  ; 
for  it  is  not  a  violent  turn,  but  a  spontaneous  turn ;  a  turn 
from  the  inclination  of  that  new  nature  that  is  now  in 
them;  and  in  respect  of  this  communicated  divine  nature 
are  they  said  to  be  "  born  of  God,"  to  be  "  children  of 
the  Most  High ;"  or  otherwise  (as  the  same  thing  is  ellip- 
tically  expressed)  "  they  are  of  God  ;" — "  we  are  of  God, 
and  the  whole  wo'ld  lieth  in  wickedness,"  1  John  v.  19. 

2.  And  being  bronghtintothisstate,  thcymust  persevere 
in  it.  It  is  absolutely  necessary  that  they  do  so ;  "  he  that 
endureth  to  the  end  shall  be  saved,"  Matt!  xxiv.  13.  "  They 
that  are  born  of  God  must  overcome  the  world ;"  v/hich, 
indeed,  some  way  or  other,  sums  up  all  the  enemy's  power 
that  they  are  to  contend  with  ;  for  the  great  destroyer  of 
souls  tempts  men  by  this  world,  and  their  own  flesh  is 
tempted  by  it;  so  that,  lake  one  of  that  ternary  of  ene- 
mies, and  you  take  them  altogether.  They  cannot  be  se- 
vered ;  and  he  that  is  born  of  God  must  overcome  these ; 
in  overcoming  one,  he  must  overcome  all  of  this  ternary  of 
enemies,  these  adversary  powers  ;  and,  overcoming,  shall 
sit  down  wilh  Christ  on  his  throne,  as  he  overcame,  and  is 
"sal  down  with  his  Father  upon  his  throne."  They  are  such, 
as,  by  patient  continuance  in  well-doing,  seek  for  honour, 
and  glory,  and  immortality,"  till  they  actually  "obtain 


everlasting  life,"  Rom.  ii.  7.  And  they  are  to  continue 
believing,  which  sums  up  the  whole  of  that  duty  which  the 
Gospel  makes  necessary  to  salvation,  till  they  actually  re- 
ceive "  the  end  of  their  faith,  the  salvation  of  their  souls," 
1  Peter  i.  9.  "  They  must  not  be  of  them  that  draw 
back  to  perdition,  but  of  them  that  believe,  to  the  saving 
of  their  souls,"  Heb.  x.  last  verse. 

Both  these  are  of  most  absolute  necessity  to  being  saved. 
This  is  plain,  and  out  of  all  question  ;  and  they  are  neces- 
sary to  salvation  two  ways,  both  of  them,  as  in  their  own 
nature  they  do  dispose  and  suit  the  soul  for  the  heavenly 
state  ;  both  for  the  work,  and  for  the  felicity  of  it.  If  it 
were  possible  that  one  should  come  unchanged,  uncon- 
verted, and  unrenewed  into  heaven,  what  an  exotic  thing 
would  he  be  there'!  He  could  have  no  business  there; 
there  is  nothing  there  to  be  done  that  he  could  do  ;  there 
is  nothing  there  to  be  enjoyed  that  he  could  enjoy.  Sup- 
pose one  in  heaven,  that  were  no  lover  of  God,  that  can 
take  no  pleasure  in  the  Divine  presence,  that  hath  nothing 
in  him  of  the  Divine  image,  what  could  he  do  there  1  And 
if  we  could  suppose  the  wisdom  of  heaven  to  do  so  inapt  a 
thing  as  to  admit  him  thither,  to  what  purpose  would  it  bel 
Therefore,  upon  the  account  of  internal,  subjective  quali- 
fication, both  these  are  necessary. 

1.  There  must  be  a  new  nature  given,  that  such  a  one 
be  regenerate,  born  of  God,  turned  tmto  him  with  the 
whole  heart  and  soul.  And  that  there  be  a  new  creation 
raised  up  in  him,  to  attemper  and  suit  him  to  the  heavenly 
state  ;  that  is,  that  there  be  (as  it  were)  the  epitome  of  a 
new  world,  new  heavens,  and  a  new  earth,  in  that  soul 
which  is  designed  for  that  blessed  stale  above.  A  new 
creation  is  to  rise  up,  which  is  to  top  heaven,  to  wit,  to  lift 
up  its  head  into  heaven,  and  a  blessed  eternity.  That  work 
is  to  be  wrought  in  him  that  is  a  congenerous  thing  unto 
heaven ;  "  He  that  drinketh  of  the  water  that  I  shall  give 
him,  (saith  our  Lord,)  shall  never  thirst ;  but  the  water  that 
I  shall  give  him,  shall  be  in  him  a  well  of  water,  springing 
up  into  eternal  life,"  John  iv.  14.  The  regenerate  frame 
and  nature  is  so  much  akin  to  heaven,  that  in  nature  and 
kind  they  are  not  different  things ;  and  so  there  can  no 
man  ever  come  into  heaven,  that  hath  not  somewhat  of 
heaven  aforehand  come  into  him.  He  must  have  the 
kingdom  of  God,  or  the  kingdom  of  heaven,  within  him, 
which  consists  of  righteousness,  peace,  and  joy  in  the  Holy 
Ghost,  (Rom.  xiv.)  which  are  the  very  pTimordia  of  heaven : 
righteousness,  universnl  rectitude ;  and  peace,  universal 
tranquillity  resultmg  from  most  perfect  and  unexceptiona- 
ble order  ;  and  then  joy  in  the  Holy  Ghost,  that  state  now 
taking  place,  that  consists  of  "  fulness  of  joy,  and  plea- 
sures for  evermore,"  Psalm  xvi.  last  verse.  All  these  to- 
gether are  inchoate  heaven,  and  so  mu.st,  in  the  work  of 
regeneration  and  conversion,  be  inwrought  into  the  soul, 
to  prepare  and  qualify  it  internally  and  subjectively  forsal- 
vation,  or  the  heavenly  state,  which  is  all  one.    And  then, 

2.  Perseverance  is  equally  neces.sary  upon  the  same  ac- 
count, and  for  the  same  purpose,  under  that  very  notion  ; 
for,  if  it  were  necessary  that  such  a  thing  should  be,  to 
qualify  such  and  such  as  subjects  for  the  heavenly  state,  it 
must  be,  for  the  same  reason,  necessary  to  continue  and 
remain.  This  seed  of  regeneration  must  abide ;  it  inust 
continue  even  to  the  very  last ;  for  the  soul  is  not  qualified 
for  the  heavenly  stale  by  what  it  was  ten  or  twenty  years 
ago,  but  by  what  it  is  when  it  comes  into  it ;  when  it  comes 
actually  to  possess  it,  and  partake  of  it. 

And  then,  both  these  are  necessary,  not  only  in  the  na- 
ture of  the  thing,  as  internal  qualifications  of  the  subject ; 
but  they  are  also  necessary  as  things  required  by  the  tenor 
of  the  evangelical  law  of  grace,  which  enlillelh  none  to 
heaven  but  those  that  are  regenerate  ;  those  that  are  born 
of  God ;  and  those  that,  being  so,  do  continue  adhering 
and  cleaving  to  him  to  the  very  end ;  that  is,  those  (as 
was  said  before)  who  do  believe  in  the  very  saving  of  their 
souls. 

And  you  must  consider  here,  that  this  second  necessity 
of  both  the.se  things,  arising  from  the  Gospel  constitution, 
or  the  constitution  of  the  evangelical  covenant,  or  the  law 
of  grace,  it  comes  in  this  kind  to  supervene  and  to  be  su- 
peradded to  the  other ;  to  wit,  considering  salvation  at 
length  as  the  effect  of  the  Gospel  grant ;  for  it  is  not 
merely  to  be  looked  upon  as  a  natural  product,  (though 


Serm.  XV. 


SALVATION  BY  HOPE. 


805 


you  say  spiritually  natural,  or  you  mean  so,  it  is  not  to 
be  considered  under  that  notion,  (though  it  is  partly  to  be 
considered  under  it,)  but  it  is  withal  to  be  considered  under 
the  notion  of  a  gift.  "  The  gift  of  God  is  eternal  life, 
through  Jesus  Christ  our  Lord."  It  is  not  a  mere  natural 
product,  nor  the  product  of  the  divine  nature,  the  spiritual, 
the  holy  nature,  that  is  wrought  into  the  soul.  It  is  not 
(I  .say)  merely  such  a  natural  production,  but  it  is  to  be 
considered  morally  too,  as  the  effect  of  a  free  donation. 
And  being  so  a  given  thing,  a  thing  conferred,  then  it 
must  be  understood  to  be  conferred  upon  the  donor's  own 
terms,  the  terms  that  he  chooseth,  that  he  is  pleased  him- 
self to  enact  and  appoint.  And  these  terms  are  those  terms 
which  I  have  told  you  of  already ;  "  except  a  man  be  born 
again,  he  cannot  enter  into  the  kingdom  of  God;" — "ex- 
cept ye  be  converted,  and  become  as  little  children,  ye 
cannot  be  saved  ;"  and  (as  was  told  you  before)  "  he  that 
endureth  to  the  end,  the  same  shall  be  saved."  And  the 
righteous  Judge  of  all  the  world,  "  who  will  render  to 
every  man  according  to  his  works;"  (Rom.  ii  6.)  "he 
hath  determined  this,  that  to  them  that  by  patient  contin- 
uance in  well-doing,  seek  for  glory,  honour,  and  immor- 
tality," he  will  give  "  eternal  life  ;"  and  for  the  rest,  "to 
those  that  obey  not  the  truth,  but  obey  unrighteousness, 
indignation  and  wrath." 

So  far  ii  was  necessary  to  clear  to  you  the  immediate 
requisites  to  salvation,  the.se  two  summarily,  conversion 
and  perseverance.  And  now,  hereupon,  I  am  to  evince 
to  you,  that  hope  hath  an  influence  upon  both  these  ;  that 
a  man  would  never  turn  to  God  if  it  were  not  from  the  in- 
fluence of  hope ;  and  that  being  turned,  he  would  never 
■walk  with  God  to  the  end,  never  cleave  to  God  to  the  last, 
if  it  were  not  still  from  the  influence  of  hope. 

I  hope  you  have  all  so  much  of  Gospel  understanding 
with  you,  as  to  think,  that  the  asserting  such  and  such  a 
means  as  necessary,  doth  not  make  the  end  less  necessary. 
We  are  not  to  suppose  the  end  (eternal  salvation)  is  less 
certain,  because  such  means  have  a  certain  subserviency 
thereto;  for  he  that  hath  appointed  the  end  hath  appoint- 
ed the  means  too,  and  settled  the  connexion  between 
them  ;  that  is,  that  there  shall  be  such  faiih,  such  a  new 
creature,  such  holiness  ;  and  these  shall  be  continued  and 
maintained  till  the  end  be  attained  ;  and  the  end  shall  be 
attained  hereupon.  The  necessary  subserviency  of  such 
means  doth  not  make  the  end  less  certain;  but  more  ra- 
tionally certain,  more  certain  to  us,  more  evident  to  us, 
when  we  see  the  way  chalked  out  more  plainly  that  leads 
to  it,  and  in  which  it  is  brought  about.  I  sav,  that  no- 
thing is  plainer,  than  that  both  these  are  brought  about  by 
the  influence  of  hope;  both  the  soul's  first  conversion  and 
turning  to  God,  and  its  continuance  and  perseverance  to 
the  end.  And,  that  I  may  evince  the  influence  of  hope  as 
to  both  these,  with  the  more  clearness,  there  is  somewhat 
that  I  must  premise  to  make  my  way  the  clearer  thereto. 
That  is, 

1.  That  God,  in  his  dealings  with  the  souls  of  men  in 
order  to  salvation,  doth  work  very  much  upon  a  natural 
principle  of  self-love  in  them.  I  say,  that  in  order  to  the 
saving  of  souls,  God,  in  his  dealing  with  them,  doth  very 
much  apply  himself  to  a  principle  of  natural  self-love.  This 
is  plain,  and  out  of  all  question.  And  the  precepts,  with 
their  sanctions,  (the  great  instruments  that  he  works  and 
moves  them  by,)  do  all  suppose  it.  The  great  Gospel  pre- 
cept, "believing  in  the  Son  of  God,"  with  its  sanction 
admixt,  dolh  plainly  suppose  it.  "Go,  preach  this  Gos- 
pel to  every  nation."— "What  is  this  for  1  In  order  to  be- 
lieving in  general.  What  is  the  .sanction  annexed  to  this 
precept  1—"  He  that  believeth  shall  be  saved ;  he  that  be- 
lieveth  not  shall  be  damned."  These  are  direct  applica- 
tions to  the  principle  of  self-love.  What  can  either  of  these 
signify  by  way  of  argument,  but  as  they  do  accommodate 
this  principle,  and  are  some  way  suited  thereunto  1  What 
doth  it  weigh  to  tell  such  a  one,  You  shall  be  saved  if  you 
believe  wiih  a  true  Gospel  faith,  if  he  do  not  love  himself- 
if  he  have  no  love  for  his  own  soull  And  what  doth  it 
weigh  to  tell  such  an  one.  If  you  do  not  believe  you  .shall 
be  damned,  if  he  love  nut  his  own  soul,  if  he  care  not 
what  becomes  of  his  .soul  ?  Nothing  is  plainer,  than  that 
God  doth  apply  himself  to  the  natural  principle  of  self- 
ove  in  us,  when  he  comes  to  deal  with  us  about  the  affairs 
55 


of  our  salvation  and  eternal  well-being.  Vv'hat  are  heaven 
and  hell  laid  in  open  view  before  us  for,  in  so  much  amia- 
bleness,  and  in  so  much  terror,  but  to  move  this  principle 
of  self-love  ■?     And  then  I  would  premise, 

2.  Supposing  the  principle  of  self-love,  the  end  that  every 
one  must  design  thereupon  must  suit  and  answer  that 
principle.  And  thereupon  it  will  be  consequent,  that  he 
who  is  to  be  saved  must  be  made  to  design  his  own  salva- 
tion ;  which  also  the  plainest  and  greatest  Gospel  principles 
do  most  .significantly  and  manifestly  hold  forth  to  us  as 
matter  of  indispensable  d  uty ;  that  is,  that  we  are  to  design 
our  own  salvation  ;  to  "  work  out  our  own  salvation  with 
fear  and  trembling  ;"  what  doth  that  signify  else  ■?  what 
dolh  it  signify  less  1  "  Give  diligence  to  make  your  calling 
and  election  sure  ;" — "  strive  to  enter  in  at  the  strait  gate  ;" 
be  ye  in  agonies  in  order  to  it ;  that  is  the  English  of  that 
expression.  If  the  principle  of  self-love  is  to  be  set  on 
work  ;  and  if,  from  that  principle,  our  own  salvation  is  to 
be  designed  as  our  end;  then  it  will  be  most  apparently 
consequent,  that  the  hope  of  attaining  our  end,  must  needs 
be  the  great  influencing  thing  upon  us,  in  reference  to 
whatsoever  is  necessary  thereunto.     And  so, 

3.  The  whole  business  of  conversion  we  must  under- 
stand to  be  influenced  by  hope,  upon  the  supposal  that  the 
person  that  now  lies  under  the  converting  work,  is  all  the 
while  designing  his  own  salvation.  And  here  my  business 
is,  and  will  be,  to  let  you  see  how  the  many  things  that  are 
incident,  and  tlo  fall  in  together  in  the  business  of  a  man's 
serious  and  thorough  conversion  and  turning  to  God,  must 
be  understood  to  be  influenced  by  hope  throughout.  The 
turning  soul  is,  in  its  turning,  a  hoping  soul,  and  would 
never  turn  if  it  did  not  hope  ;  because  it  hopes,  therefore  it 
turns.  The  Divine  Spirit  works  all,  (it  is  true,)  but  it 
works  accommodately  and  suitably  to  oar  nature,  to  the 
rea.sonable  intelligent  nature  in  which  it  works.  Do  but 
consider  the  plain  and  great  things  that  are  carried  in  this 
turning,  when  the  soul  hath  received  the  impression,  or 
doth  now  actually  receive  the  impression  from  God  that 
turns  it ;  and  see  how  manifest  it  is,  that  the  influence  of 
hope  runs  into  every  one.    As, 

(1.)  In  this  turn  wrought  upon  the  soul  there  is  convic- 
tion of  sin,  (as  is  obvious  to  every  one,)  accompanied  many 
times  with  very  great  terrors,  which  have  much  participa- 
tion even  of  hell  in  them,  an  aflinity  with  it,  a  nearness  to 
it.  The  soul  in  order  to  its  being  rai.sed  and  brought  as 
high  a-s  heaven,  is  first  (as  it  were)  dipped  into  hell,  brought 
as  near  hell  as  it  can  come  without  being  plunged  and 
irrecoverably  lost  and  swallowed  up  of  it.  And  you  must 
consider  the  soul  as  an  apprehensive  thing  all  the  while. 
You  must  consider  the  Divine  Spirit  working  upon  an 
intelligent,  rational  subject,  in  this  its  descent.  The  soul 
descends  with  open  eyes,  and  it  descends  with  a  kind  of 
consent,  let  me  go  down  and  visit  my  own  deserved  portion 
and  lot.  It  descends  an  apprehensive  thing,  an  open-eyed 
thing,  and  voluntarily;  there  is  a  voluntariness  in  it ;  but 
that  there  could  never  be  if  there  were  no  hope.  I  am 
content  to  go  down  and  descend  even  to  the  very  brink 
and  verge  of  the  infernal  pit ;  but  I  go  down  wilh  hope, 
that  God  will  not  plunge  me  in  it;  that  he  will  not  lose 
me,  and  let  me  be  sw-allowed  up  there  ;  even  while  it  is 
beset  wilh  amazing  terrors,  they  are  not  the  terrors  of  total 
despair,  then  it  were  to  be  turned  into  a  mere  devil ;  total 
despair  would  make  it  so.  But  though  there  may  be  so 
great  fear,  the  soul  seems  it  may  be,  to  itself,  a  composition 
of  fear;  there  is,  however,  a  secret  influence  of  hope; 
though  he  shake  me  over  hell,  he  will  not  throw  me  into 
it;  he  will,  in  mercy  to  my  soul,  "save  me  from  going 
down  into  the  pit :"  while  it  is  convinced,  it  hopes  ;  and 
the  more  it  hopes  the  more  easily  it  admits  of  conviction  ; 
As  vile  a  wretch  as  I  am,  as  any  representation  could  make 
me,  I  hope  God  will  not  utterly  cast  me  off.  The  convic- 
tions that  are  accompanied  with  terror  are  not  accom- 
panied wilh  hope  ;  it  is  undespairing  terror. 

(2.)  There  is  in  this  converting  work  deep  and  serious 
humiliation,  which  is  a  further  thing  than  mere  conviction 
of  the  evil  of  sin,  and  of  the  deserts  of  it;  which  hath  for 
its  seat  and  subject  of  it,  the  heart,  a  lender  heart,  a  re- 
lenting heart,  a  broken,  melling  heart.  This  is  carried  in 
the  work  of  conversion;  but  this  can  never  be  without 
hope.    All  the  terror  in  the  world  will  never  melt  a  soul, 


806 


SALVATION  BY  HOPE. 


Sehm.  XV. 


but  hope  will.  Hope  makes  it  to  dissolve,  makes  it  to 
relent ;  he  puts  his  mouth  in  the  dust,  if  so  be  there  may 
be  hope.  Lam.  iii.  29.  Is  there  hope  for  me  i^then  I  care 
not  how  low  I  lie ;  then  let  me  humble  myself  to  the 
lowest  that  is  possible  at  the  footstool  of  the  mercy-seat ; 
for  I  see  there  is  hope  for  me.  Despair  would  harden  the 
heart,  and  render  it  as  a  rock,  impenetrable,  inflexible. 
But  hope  makes  it  to  melt  and  dissolve.  There  is  the 
greatest  horror  (to  be  sure)  in  hell  itself,  where  there  is  the 
rao.st  absolute  perfect  despair;  and  so  that  fire,  even  the 
fire  of  the  infernal  pit,  that  scorches,  that  enrages,  that  ex- 
asperaies,  that  enflames  the  soul  with  enmity,  malignity, 
and  haired  against  the  very  Author  of  its  being.  But  it  is 
another  kind  of  fire  that  melts.  Hell  fire  will  scorch,  but 
it  will  not  melt.  It  is  the  spirit  of  divine  love  in  the  Gos- 
pel that  only  melts;  and  if  it  melts  it  gives  ground  of 
hope,  as  God  is  revealed  reconcileable  and  willing  to  be  at 
peace.  When  the  Gospel  sailh  so,  and  the  Spirit  breathes 
in  that  Gospel,  and  declares  to  the  soul  immediately,  God 
is  reconcileable;  now  is  the  heart  clothed  with  shame  and 
confusion,  and  lies  low  in  self-abasement,  even  to  the  very 
lowest  it  can  lay  itself;  "that  thou  mayest  be  ashamed 
and  confounded,  and  never  open  thy  mouth  any  more, 
because  of  thy  shame,  when  I  am  pacified  towards  thee 
for  all  that  thou  hast  done,  saith  the  Lord,"  Ezek.  xvi. 
latter  end.  That  is,  when  I  have  shown  thee  how  willing 
I  am  10  be  reconciled,  revealed  myself  so  pacifiable,  re- 
concileable, and  given  thee  hope  of  pardon,  mercy,  and 
grace,  then  shall  thou  be  ashamed  and  confounded,  and 
never  open  thy  mouth  any  more,  because  of  thy  shame, 
when  I  have  discovered  myself  so  placable  towards  thee, 
and  so  willing  to  be  reconciled.     And  again, 

(3.)  There  is  in  this  converting  work,  a  mortification 
endured  and  undergone,  even  of  the  most  connatural  cor- 
ruptions and  evil  inclinations.  The  soul  endures  the  cut- 
ting ofi"the  right  hand  and  the  right  foot,  and  putting  out 
the  right  eye;  and  submits  to  the  command,  lire,  Seca,  as 
that  Father  is  brought  in  saying.  Lord,  burn  me,  wound 
me,  cut  me,  so  thou  wilt  but  save  me!  I  matter  it  not. 
Whatl  cutting  off  the  right  hands  and  feet,  and  plucking 
out  the  right  eyes  1 — this  would  never  be  endured  if  it 
were  not  for  hope.  Here  is  in  this  turn  a  denial  of  all 
ungodliness  and  worldly  lusts  whatsoever,  under  the  in- 
struction of  grace,  under  the  instruction  of  t/iM  grace, 
which  appears  bringing  salvation,  and  that  teaches  us  this 
denial  of  all  ungodliness  and  worldly  lusts.  And  how, 
and  in  what  way '! — "  Looking  for  the  blessed  hope,  and 
the  glorious  appearing  of  the  great  God,  and  our  Saviour 
Jesus  Christ."  While  I  yield  and  submit  to  such  things 
as  these,  to  be  pulled  away  from  all  ungodliness,  and  to 
h'^ve  all  my  worldly  lusts  torn  from  me,  it  is  in  the  con- 
templation of  that  Messed  hope.  Oh,  how  comfortably 
shall  I  behold  Christ,  and  will  he  behold  me,  who  have 
endured  all  this  forhis  pleasure  !  The  pleasures  of  sin  are 
abandoned,  which  are  but  for  a  season.  And  why  7 — Be- 
cause there  is  an  eye  had  to  the  recompense  of  Ihe  reward ; 
and  because  that  faith  begins  now  to  take  hold  of  the  soul, 
that  is,  "the  substance  of  things  hoped  for,"  Heb.  xi.  1. 
compared  with  what  is  mentioned  in  the  26lh  and  27ih 
ver.ses.    And  again, 

(4.)  There  is  in  this  work  of  conversion  a  forsaking  of 
all  the  world  ;  that  is  the  term  the  soul  turns  from,  when 
God  is  the  term  it  turns  unto  ;  a  forsaking  of  all  this  world, 
as  a  most  despicable  thing,  a  composition  of  idols;  and 
what  have  I  to  do  with  idols'?  sailh  the  turning,  the  return- 
ing soul.  What  have  I  any  more  to  do  with  them  1  "  Love 
not  the  world,  nor  the  things  of  the  world  ;  if  any  man  love 
the  world,  the  love  of  the  Father  is  not  in  him,"  1  John  ii. 
15.  And  what  can  make  a  man  abandon  a  thing  he  hath 
loved,  but  the  hope  of  a  better'? — I  shall  meet  with  some- 
thing better,  something  that  will  be  a  rich  compensation 
for  all  that  I  abandon  and  throw  away.  We  find  those 
converts  to  whom  the  apostle  Peter  writes  his  first  epistle, 
that  they  were  thrown  out  of  all  for  Christ  and  the  Gos- 
pel's sake  ;  elect  strangers,  scattered  throughout  the  several 
quarters  of  Cappadocia,  Asia,  and  Bilhynia,  and  wherever 
else  scattered  they  were  ;  driven  from  their  own  home  and 
inheritance.  And  how  came  thev  to  yield  to  all  this;  to 
quit  all  they  had  in  this  world,  and  betake  them.selves  to 
wandering '?  Why,  it  was  for  the  sake  of  Christ.  You  have 


"  been  begotten  (saith  the  apostle)  to  a  lively  hope  through 
the  resurrection  of  Jesus  Christ  from  the  dead,  to  an  inhe- 
ritance incorruptible,  undefiled,  and  that  fadeth  not  away." 
This  was  in  their  very  regeneration ;  this  was  among  their 
natulitia,  the  principles  of  their  birth,  their  new  divine 
birth.  A  certain  hope  of  better  things  than  they  were  to 
lo.se  for  the  sake  of  Christ  and  the  Gospel.  They  were 
to  lose  all  their  earthly  inheritance  ;  no  matter  for  that, 
"  we  are  begotten  again  to  a  lively  hope"  of  such  an  inhe- 
ritance ;  and  we  shall  be  kept  to  it, — "  kept  by  the  mighty 
power  of  God  through  faith  to  salvation  ;"  as  there  it  fol- 
lows in  the  same  context.     And, 

(5.)  Here  must  be  in  this  work  of  conversion  a  serious, 
solemn  taking  of  God  for  our  God,  when  the  soul  is  so  fat 
loosened  and  unhinged  from  .sin,  and  from  this  world,  to 
which  it  did  cleave  by  sinful  inclination.  Then  are  things 
so  prepared  and  made  ready  for  its  unitive  closure  with 
that  great  object,  from  whom  it  hath  injuriously  withheld 
itself  all  this  while ;  and  unto  whom,  out  of  the  state  of 
apostacy,  it  must  now  betake  itself,  and  is  now  betaking 
itself  Now  having  thrown  ofl'  this  world,  and  being 
loosened,  and  saving  myself,  by  the  help  and  power  of  thy 
grace,  from  the  bands  and  cords  of  my  own  iniquity,  I 
come,  blessed  God,  to  accept  of,  and  unite  with  thee,  to 
lake  thee  for  my  Lord  and  my  God.  Here  is  Ihe  term  to 
which  the  soul  turns,  when  sin  and  Ihe  world  were  Ihe 
terms  from  which  it  did  turn.  But  now,  I  pray,  do  any  of 
you  think  that  a  soul  ever  took  God  for  its  God  with  de- 
spair ? — or  doth  it  ever  take  God  for  its  God  without  hope  1 
To  be  without  God,  and  with  ut  hope,  they  come  together; 
and  to  be  with  God,  and  with  hope,  must  parineam  be 
joined  together  too.  "Ye  are  without  hrist  and  without 
God  in  the  world,"  (saith  ihe  apostle  to  the  Ephesians,  re- 
ferring to  their  natural  unconverted  stale,  Ephes.  ii.  12.) 
ivhen  the  ca.se  herein  is  changed,  that  the  soul  is  no  longer 
without  God,  then  it  is  no  longer  without  hope.  It  would 
be  without  God,  if  it  still  were  without  hope  ;  but  it  having 
conceived  a  hope,  that  God  is  graciously  and  most  con- 
descendingly willing  to  be  embraced  by  such  a  poor 
wretched  thing  as  I  am,  he  will  permit  himself  to  be  em- 
braced ;  I  hope  he  will,  I  say  ;  because  it  hopes,  therefore 
it  chooses,  therefore  it  accepts  him,  therefore  it  takes  him. 
This  God  shall  be  my  God ;  he  takes  him  under  hope ;  he 
covenants  with  him  under  hope. 

You  see  how  the  case  was  with  apostate  Israel ;  they 
were  gone  ofli'from  God,  and  he  threw  them  off,  when  he 
abandoned  Ihem  to  the  captivity.  Well,  he  halh,  at  length, 
gracious  inclinations  towards  them,  and  within  the  ap- 
pointed limits  of  time  revisitelh  Ihem,  releaseth  them,  and 
bringcth  them  back  into  their  own  land.  And  then  the 
great  as.sembly  of  them,  in  the  posture  of  penitents,  (as  you 
read  in  the  tenth  of  Ezra,)  is  gathered  together  ;  and  the 
result  is.  "  Come,  now,  and  let  us  make  a  covenant  with 
God."  They  are  for  covenanting  with  him;  they  have  a 
mind  to  have  this  God  for  their  God  again.  But  how  is 
this  introduced  7  Now,  because  "  there  is  hope  in  Israel 
concerning  this  thing,"  therefore  let  us  make  a  covenant ; 
since  there  is  hope,  let  us  do  this  ;  since  there  is  still  some 
ground  for  hope,  that  God  is  taking  up  Ihe  controversy, 
and  will  not  abandon  us  finally,  and  quite  throw  us  off, 
and  cast  us  away  from  being  his  people;  "because  there 
is  hope  in  Israel  concerning  this  thing,  therefore  let  us 
make  a  covenant."  Every  particular  soul,  upon  its  return 
to  God,  hath  in  it  the  epitome  of  this  very  case;  I  have 
been  a  wandcrine  wretch,  a  revolted  creature,  an  apostate 
rebel;  God  hath  discovered  himself,  however,  placable  and 
willing  of  my  return,  and  that  I  strike  a  covenant  with 
him  anew;  and  he  hath  published  this  to  be  the  tenor  of 
his  covenant,  "  I  will  be  your  God  ;"  and  I  am  to  give  my 
consent  lo  it,  and  lake  him  hereupon  for  my  God.  Now 
this  (I  say)  the  soul  only  doth  because  there  is  hope;  I 
will  make  a  covenant  because  1  see  there  is  hope  in  this 
thing.  If  I  make  none,  I  am  tost ;  if  I  do  not  covenant.  1 
am  undone ;  if  I  will  be  still  a  stranger  lo  God,  there  is  no 
way  but  lo  periih.  But  becau.se  there  is  hope  I  will  cove- 
nant, I  will  take  him  for  my  God  ;  because  Ihere  is  hope 
he  will  accept  a  poor  returning  soul.    And, 

(6.)  In  this  work  of  conversion  there  must  be  an  abso- 
lute self-denial,  self-abnegation,  and  abandoning  oneself. 
This  is  the  plain  state  of  the  case ;  conversion  being  tha. 


Serm.  XVI. 


SALVATION  BY  HOPE. 


807 


by  which  the  soul  enters  into  the  Christian  state  of  disci- 
ple«hipto  Chri.st;  and  Christ  him.'^elf  hath  determined  the 
matter ;  '  Except  a  man  deny  himself,  lie  cannot  be  my 
disciple  ;"  he  can  be  no  disciple  of  mine  except  he  deny 
himself;  because  Christ's  business  with  all  that  he  chris- 
tianizelh,  that  he  admits  and  takes  to  be  his  disciples,  is 
but  to  take  and  lead  them  back  to  God  :  and  that  they  are 
never  capable  of  till  he  t.ikes  them  off  from  their  rival  god. 
Self  is  their  rival  god  ;  and  in  this  converting  work  the 
soul  must  abandon  itself,  must  deny  itself,  so  as  no  longer 
to  live  according  to  its  own  will,  as  its  rule ;  nor  for  its 
own  interest,  as  its  end.  I  am  to  live(saith  the  soul)  a  self- 
governed,  a  self-designing  creature  no  longer.  I  told  you 
before  of  a  very  lawful  and  necessary  self-love  ;  that  is,  a 
love  to  a  man's  soul,  and  a  true  desire  of  his  own  felicity; 
but  that  self  that  is  to  be  denied  is  a  carnal  self,  a  brutal 
self,  that  is  now  become  ourselves,  become  the  whole  of 
us;  and  so  it  comes  to  this  with  every  returning  soul ;  I 
am  not  ) ;  Ego  non  sum  Ego.  There  is  a  self  to  which  it 
dolh  adhere,  and  there  is  a  self  the  which  it  doth  abandon 
and  forsake;  but,  through  the  influence  of  hope,  because 
I  have  hope  in  losing  m3'self,  Ishallfind  myself;  because 
I  have  hope,  that,  in  throwing  away  this  base,  sordid  self, 
I  shall  find  and  gain  a  rich  glorious  hope,  self-conformed 
to  the  Divine  likeness;  and,  finally,  made  happy  in  him. 
Therefore  I  endure  such  severities  as  these ;  and  I  do  en- 
dure all  in  hope. 

Here  is  in  all  this  sowing  to  the  Spirit,  which  sowing  re- 
quires the  breaking  up  the  fallow  ground  beforehand,  and 
the  tearing  out  of  weeds  and  roots',  that  did  infest.  And 
this  is  in  order  to  such  sowing  to  the  Spirit,  and  that  is  with 
expectation  of  reaping  of  the  Spirit  what  shall  be  suitable 
10  it;  and  "they  thai  sow  to  the  Spirit  shall  of  the  Spirit 
reap  life  everlasting."  But  now  you  know,  (as  the  apostle 
teachelh  us  to  conceive,  and  to  speak  elsewhere  upon  an- 
other account,)  every  one  "that  soweth,  soweth  in  hope  ; 
and  he  that  plougheth,  plougheth  in  hope,"  that  he  may  be 
partaker  of  his  hope,  1  Cor.  ix.  10.  When  I  give  over 
sowing  to  my  own  flesh,  pleasing  and  indulging  of  that, 
and  begin  to  sow  to  the  Spirit,  as  my  ploughing  before 
was  ploughing  in  hope,  my  sowing  now  is  sowing  in  hope. 
I  would  neither  plough  or  sow,  but  only  in  hope ;  so  it 
is  in  a  spiritual  sense.     And  hereupon, 

(7.)  There  is  in  this  work  of  conversion,  a  giving  one- 
self up  quite  unto  God,  absolutely  to  be  his":  you  have 
taken  him  to  be  yours;  you  abandon  self  thereupon,  and 
therewithal;  and  now  you  give  up  yourself  to  he  his.  And 
is  this  an  act  of  despair,  when  a  man  gives  up  himself  to 
God  1  "Yield  yourselves  unto  God  as  those  that  are  alive 
from  the  dead,"  as  the  charge  is,  Rom.  vi.  13.  Is  this 
giving  or  yielding  ourselves  to  God  a  yielding  oneself  to 
perish? — or  is  this  the  act  of  a  de.'ipairing  soul,  when  it 
sailh,  I  will  be  the  Lord's  1  Though  he  saith,  absolutely. 
Let  him  do  with  me  what  he  will,  yet  it  always  appre- 
hends he  will  not  destroy  me.  When  1  yield  myself  to 
him,  when  I  put  myself  into  his  hands  by  my  own  act 
and  deed,  by  my  free  and  \'oluntary  surrender,  I  know 
he  will  never  destroy  what  I  so  voluntarily  resign.  And 
again, 

(8.)  There  is  hereupon  a  resolution  of  walking  in  the 
■way  of  holiness;  1  have  chosen  the  way  of  truth;  that  I 
will  do  whatever  it  cost  me.  And  this' cannot  be  but  in 
hope  neither.  I  shall  find  a  pleasure  in  this  way,  though 
it  seem  uncouth  at  the  first;  I  shall  find  safety  in  it  "at 
length,  at  the  latter  end.  Because  I  hope,  therefore  I 
choose.     And  there  is,  hereupon, 

(9.)  Anabandoningofallas.sociatesthatanyhaveunited 
themselves  with  in  ah  evil  way  ;  a  forsaking  of  them  all ; 
a  breaking  off  from  them.  They  that  have  been  my  com- 
panions in  wickedness  shall  be  my  companions  no  longer, 
unless  they  will  accompany  me  in  the  ways  of  God.  This 
cannot  be  but  in  hope.  There  is  an  irksomeness  in  it, 
parting  with  those  with  whom  we  had  all  pleasantness  of 
wit  and  raillery,  and  a  delicious  conversation,  according  to 
the  gusts  and  relishes  of  impure  imagination.  And  these 
relishes  cannot  be  forsaken  and  abandoned,  but  upon  the 
hopes  of  belter.  Now  I  shall  be  the  a.ssociate  of  the 
b  essed  God,  Father,  Son,  and  Holy  Gho.st,  to  whom  by 
baptismal  vow  I  have  been  given  up,  and  to  whom  now 

*  Preached  April  26th,  1691. 


also  I  have  afresh  given  up  myself.  Those  that  know,  not 
■  only  what  it  is  to  leave  the  ways  of  sin,  but  their  accom- 
plices in  wickedness,  do  know  withal  that  there  is  difficulty 
in  it,  to  which  they  need  this  powerful  inducement  of 
hope,  that  there  will  be  that  at  length  which  will  recom- 
pense and  make  up  all  to  me. 


SERMON  XVI.* 


We  are  saved  by  hope. 

There  is  one  and  a  main  thing  yet  behind,  which  I 
reserved  to  the  last  place,  because  there  is  most  to  be  said 
to  it.     That  is, 

(10.)  That  in  this  converting  work  there  is  a  solemn 
closure  with  Christ;  a  passing  quite  into  a  vital  union 
with  him,  so  as,  that  the  soul  comes  thereby  to  be  in  him, 
and  Christ  comes  to  be  in  the  soul.  And  this  transaction 
could  never  be  brought  about  but  under  hope.  Chri,st  will 
never  come  to  be  in  that  united  state  with  you  by  your 
own  consent  and  choice,  if  he  were  not  eyed  by  you  under 
this  notion,  "  Christ  in  us  ihe  hope  of  glory;"  Christ  is  to 
be  mine,  as  my  great  hope,  for  eternity,  and  another  world. 
And  this  transaction  and  contracting  with  Christ  I  reserv- 
ed to  the  last  place,  not  as  if  it  were  the  last  in  time  in  the 
great  work  of  conversion,  but  as  that  which  I  design  to 
speak  more  largely  unto. 

As  for  the  method  and  order  wherein  all  these  mentioned 
things  lie  to  one  another,  and  wherein  they  may  be  effected 
and  wrought  in  the  souls  of  men,  it  may  vary,  and  not  be 
always  the  same.  Some  thoughts  may  be  injected  into 
some  minds  first,  and  others  first  into  others.  And  though 
suitable  and  correspondent  impressions  be  made  according 
to  injections  of  thoughts,  yet  the  Spirit  doth  not  always 
keep  one  way;  though  some  things  must,  in  their  own 
nature,  precede,  yet  there  is  certainly  an  intention  of 
an  end  always  before  the  use  of  the  means.  With  all 
rational  agents  and  movements  the  end  mu.st  be  propound- 
ed that  they  design  for;  and  then  the  way  taken  that  is 
accommodated  to  that  end.  And  so  the  eye  of  the  soul 
must  be  towards  God  finally ;  first,  as  him  that  I  am  to 
return  to,  and  then  come  to  a  closure  with  him,  in  whom 
he  only  is  acce.ssible.  In  reference  to  that,  singly  con- 
sidered, that  peculiar  method  is  observed,  though  there  are 
other  things  that  have  been  mentioned  which  may  partly 
precede  and  partly  follow. 

But  this  is  that  I  would  now  insist  upon,  and  make 
out  to  you,  that  as  in  the  work  of  conversion  and  regene- 
ration, the  .soul  is  brought  to  an  agreement  with  the  Son  of 
God,  as  the  Redeemer,  Saviour,  and  Ruler  of  sinners  ;  so 
it  is  brought  to  this  by  the  influence  and  power  of  hope; 
and  it  could  never  come  to  this  agreement  with  Christ 
otherwise,  but  as  its  hope  doth  influence  it  hereunto. 
Most  plain  it  is,  that,  wheresoever  a  work  of  conversion 
is  brought  about,  and  any  do  become  Christians,  indeed, 
they  are  brought  into  Christ,  they  are  brought  to  have  an 
in-being  in  Christ,  (as  the  Scripture  phrase  is,  and  that  we 
must  keep  to,  and  labour  to  understand  the  mind  and 
meaning  of  the  Spirit  of  God  in  it,)  Christ  is  nothing  to 
us,  till  we  be  in  him;  "  Of  him  are  ye  in  Christ  Jesus, 
who  of  God  is  made  unto  us  wisdom,  and  righteousness, 
sanctification,  and  redemption,"  1  Cor.  i.  30.  That  is,  he 
is  every  thing  to  us  that  our  ca.se  requires  and  needs,  if 
once  we  be  in  him ;  and  nothing  if  we  be  not  in  him  • 
whereas  we  are  foolish  creatures,  he  is  made  to  us  wi.sdom : 
whereas  we  are  guilty  creatures,  he  is  made  unto  ns 
righteousness ;  whereas  we  are  impure  creatures,  he  is 
made  unto  us  sanctification  ;  and  whereas  we  are  enslaved 
creatures,  he  is  made  unto  us  redemption,  if  we  be  in  him ; 
but  nothing  of  all  these  if  we  be  not  in  him.  When  God 
deals  with  souls  in  order  to  the  renewing  of  them,  Ihev  are 
his  workmanship,  created  in  Christ  Jesus,  to  walk  in  them, 
Eph.  ii.  10.     When  he  creates  the  new  creature,  it  is  said, 


803 


SALVATION  BY  HOPE. 


Serm.  XVI. 


'  If  any  man  be  in  Christ,  he  is  anew  creature ;  old  things 
are  done  away,  and  all  things  are  become  new,"  2  Cor.  v. 
17.  This  is  the  great  thing  that  is  brought  about  in  the 
work  of  conversion  or  regeneration,  or  the  work  of  the  new 
creation,  which  are  various  Scripture  expressions  of  the 
same  thing.  The  giving  the  soul  an  in-being  in  Christ ; 
inverting,  implanting  it  into  him,  or  (which  is  all  one) 
bringing  about  a  union  between  Christ  and  the  soul ;  in 
respect  whereof  that  union  is  so  intimate,  that  he  is  some- 
limes  said  to  be  in  it,  and  it  is  sometimes  said  to  be  m 
him.  They  are  mutually  in  one  another.  This  we  must 
consider  is  the  thmgefl'ected  in  conversion,  and  which  we 
are  to  show  you,  cannot  be  effected  but  by  the  influence 
of  hope. 

Nothing  can  be  more  suitable  to  the  apostle's  present 
scope,  than  to  insist  upon  this,  and  evince  it  to  you  ;  for 
do  but  observe  how  he  begins  this  chapter,  and  take  notice 
how  the  whole  series  of  his  discourse  proceeds  upon  the 
supposition  of  this  one  thing,  their  being  in  Christ ;  having 
spoken  in  the  foregoing  chapter,  of  the  conflict,  the  war 
that  is  between  the  fleshly  principle  and  the  spiritual  prin- 
ciple; and  the  victory  of  the  Spirit  over  the  flesh,  in  all 
that  are  sincere,  and  where  there  is  a  thorough  regenerating 
work  wrought,  thereupon  he  begins  this  chapter  thus, 
"  There  is,  therefore,  now  no  condemnation  to  them  that 
are  in  Chrfst  Jesus,  who  walk  not  after  the  flesh,  but  after 
the  Spirit ;"  whereby  he  plainly  signifies  to  us,  that  the 
fleshly  principle  ceaseth  to  govern,  and  it  ceaseth  to  con- 
demn at  the  same  time  ;  when  sin  dolh  no  longer  reign,  it 
no  longer  condemns.  This  mighty  turn  and  change  is 
brought  about  in  the  state  of  such  a  person,  and  in  the 
frame  and  temper  of  such  a  one's  spirit,  at  one  and  the 
same  time ;  to  wit,  he  is  now  no  longer  condemned  for 
sin,  and  he  is  no  longer  governed  by  it.  There  is  no  con- 
demnation, and  they  no  longer  walk  after  the  flesh,  but 
after  the  Spirit.  But  whence  is  it,  that  he  hath  this  double 
privilege,  or  that  this  mighty  turn  and  change  is  made  in 
the  slate  of  his  case  ?  Why,  now  he  is  in  Christ,  he  hath 
been  instated  in  Chri.st,  and  now  he  is  neither  condemned 
for  sin,  nor  governed  by  it. 

And  upon  this  supposition  of  persons  being  once  in 
Christ,  proceeds  all  the  following  discourse,  through  the 
residue  of  this  chapter.  So  that  now  take  such  a  one, 
suppose  him  giving  (as  it  were)  his  account,  standing  on 
the  brink  of  that  rapid  gulf,  out  of  which  he  newly  emerg- 
eth,  and  by  grace  enabled  to  spring  forth,  and  make  his 
escape  ;  suppose  we  such  a  one,  giving  an  account  of  his 
deliverance,  and  how  it  was  brought  about :  You  that  were 
plunged  in  so  deep  and  horrid  a  gulf,  and  so  dreadful 
impurities,  how  comes  it  to  be  otherwise  with  you  now  1 
Why,  I  have  been  brought  into  Christ,  and  so,  through 
the  grace  of  God,  is  my  state  safe  and  comfortable.  I  was 
tossed  in  the  common  deluge  and  inundation  of  wicked- 
ness and  wrath,  that  had  spread  itself  over  all  this  world  ; 
and  this  was  my  case,  till  I  came  to  be  in-arked  in  Christ, 
and  so  I  became  safe.  But  how  came  you  unto  him'!  or 
what  made  you  offer  at  any  such  thing  1  Why,  I  can  give 
you  but  this  account  in  the  general,  I  am  saved  by  hope  : 
if  I  had  no  hope,  I  had  been  lost,  sunk,  and  perished  for 
ever  ;  but  here  was  the  offer  made  me  of  a  Redeemer  and 
Saviour,  and  I  hoped  it  was  by  one  that  had  no  design  to 
deceive  me  ;  and  there  I  cast  my  anchor,  and  I  am  come 
to  an  agreement  with  the  Son  of  God,  the  Saviour  I  And 
thus  I  come  to  be  in  this  safe  state.  Safe  I  am  through 
grace,  and  I  own  it,  I  am  safe  through  hope. — I  had  been 
lost  else,  if  I  had  no  hope,  and  should  never  have  looked 
after  Jesus  Christ; — but  I  had  hope  when  the  Gospel  dis- 
covery and  representation,  and  offer  of  Christ,  was  made  to 
me,  that  it  was  by  one  that  could  not  fail,  and  would  not 
deceive ;  one  that  was  not  impotent,  and  too  weak  to  save 
me,  and  one  that  would  never  be  false  and  untrue  to 
me,  if  I  ventured  upon  him  ;  and  because  I  had  hope, 
therefore  I  ventured,  and  so  I  am  come  to  this  safe  state. 
It  is  by  the  influence  of  hope,  that  .soiils  are  brought  into 
that  agreement  with  the  Son  of  God,  upon  which  their 
eternal  salvation  and  well-being  depends.  This  is  that  I 
have  to  make  out  to  you,  to  wit,  that  the  soul  in  its  first 
eyeing  of  Christ,  doth  eye  him  as  the  only  hope  of  sinners. 

It  is  observable  how  the  aposlle  begins  that  first  epistle 
of  his  to  Timothy,  in  which  a  little  after  the  beginning,  he 


tells  us  in  thatgreattransport  of  spirit,  "  This  is  a  faithful 
saying,  and  worthy  of  all  acceptation,  that  Christ  Jesus 
came  into  the  world  to  save  sinners."  But  see  (I  say)  how 
he  begins  that  very  chapter  and  epistle ;  "  Paul,  an  aposlle 
of  God,  and  of  Jesus  Christ,  by  the  commandment  of  God, 
and  our  Saviour,  who  is  our  hope."  His  heart  was  full  of 
this  thing, — That  Christ  was  the  great  hope  of  sinners  ; — 
and  naturally  breaks  forth  into  such  expressions  as  those 
that  do  afterwards  follow:  and  being  replenished  wilhlhis 
sense,  having  his  heart  full  of  it,  saith,  "  This  is  a  faithful 
saying  and  worthy  of  all  acceptation,  that  Jesus  Christ 
came  into  the  worldtosavesinners."  He  is  represented  and 
held  forth  in  the  Gospel,  under  such  a  representation  as 
dolh  signify  him  lo  be  the  great  and  only  hope  of  souls: 
so  he  is  closed  with,  so  he  is  received,  so  the  soul  resigns 
and  gives  up  itself  at  length  unto  him. 

We  see  that  under  that  notion,  he  is  laid  hold  on.  Look 
to  that;  Heb.  vi.  IS.  ''By  two  immutable  things,  by 
which  it  was  impossible  for  God  to  lie,  (lo  wit,  the  oalh  of 
God  added  to  his  word,)  the  heirs  of  promise  might  have 
strong  consolation,  who  have  fled  for  refuge,  to  lay  hold  on 
the  hope  set  before  them."  An  allusion  to  the  manslayer, 
one  that  had  by  casualty  (but  within  the  meaning  of  the 
law  that  gave  immunity  in  such  cases)  slain  another,  for 
whom  the  cities  of  refuge  were  appointed  and  provided, 
with  respect  lo  the  several  tribes.  This  is  the  representa- 
tion of  the  case  of  a  sinner  frighted  and  pursued  by  the 
vindicta  of  the  divine  law  and  justice  ;  such  have  no  way 
of  escape  remaining  to  them,  but  to  fly  for  refuge  to  that 
hope  that  is  set  before  them :  that  is,  to  Christ,  the  great 
antitype  to  ihose  types, — thesecities  of  refuge  weiesomany 
types  of  him.  But  where  is  he  to  be  eyed  and  followed 
now  1.  He  is  entered  as  a  forerunner  into  ihe  holy  of  holies, 
he  is  gone  within  the  veil,  and  thither  our  hope  must  follow 
him,  as  you  may  see  in  the  close  of  that  chapter ;  "  Which 
hope  we  have,  as  an  anchor  of  Ihe  soul,  sure  and  sleadfast, 
entering  into  that  within  the  veil ;  whither  Jesus  our  fore- 
runner is  for  us  entered."  1  can  have  no  hope  (saith  the 
pursued  sou!)  but  in  Chri.st.  But  where  will  you  find  him  l 
He  is  gone  far  enough  out  of  sight,  he  is  entered  within 
the  veil,  the  heavens  have  received  him.  But  yet  (saith  Ihe 
soul)  1  mean  to  follow  him  thither,  and  my  hope  shall 
enter  there,  even  within  the  veil,  whither  Christ  is  for  me 
entered  ;  I  will  not  be  held  off  from  him.  So  this  laying 
hold  upon  this  hope  is  to  be  understood;  hope  is  ob- 
jcclively  taken  there,  the  hope  set  before  them;  it  is 
coming  to  an  agreement,  a  contract  with  Christ.  It  is  that 
by  which  we  actually  become  entered  into  the  covenant  of 
God  by  Christ,  we  can  take  hold  no  other  way  but  by  the 
covenant;  taking  hold  of  the  covenant,  and  taking  hold  of 
him,  whom  that  covenant  doth  (as  it  were)  inwrap  and 
give  us  the  hold  of;  they  are  equivalent  expressions,  and 
mean  one  and  the  same  thing.  But  then  understand  under 
what  notion  is  he  to  be  taken  hold  of;  you  see  that  text 
speaks  the  matter  plainly  ;  he  is  to  be  taken  hold  of,  under 
the  notion  of  the  hope  set  before  them.  And  so  when  the 
soul  comes  into  such  a  union  with  him,  as  lo  have  his  en- 
trance into  it,  so  as  that  he  is  said  to  be  in  the  .soul,  lo  be, 
by  an  internal  presence,  actually  indwelling  in  il :  under 
what  notion  is  that?  Why,  that  scripture  tells  us,  Col.  i. 
21.  "  Christ  in  you."  How  is  he  in  us,  under  what  no- 
tion is  he  in  us  1  As  the  hope  of  glory,  he  makes  his  way 
into  the  soul,under  the  notion  of  the  soul's  hope.  The  soul 
receives  him,  admits  him,  unites  with  him  under  that  no- 
lion  as  its  great  hope ;  Christ  who  is  our  hope,  as  that 
mentioned  inlroductive  passage  of  the  epistle  to  Timothy 
speaks. 

And  here  I  must  note  to  you,  that  speaking  of  the  influ- 
ence of  hope,  upon  this  great  transaction  of  Ihe  soul  with 
Christ,  I  speak  not  of  the  hope  which  doth  follow  the  re- 
ceptive act,  or  the  self-resigning  act,  but  of  a  hope  that 
dolh  precede  it.  It  is  true,  there  is  a  hope  which  follows 
it,  by  which  every  believing  soul  is  to  continue  hoping  to 
the  end  ;  oflen  repeating  that  act,  through  its  whole  after- 
course.  But  there  is  a  hope  that  doth  precede  it,  of 
which  I  now  speak,  that  is,  that  leads  to  this  reception  of 
Chri.st,  and  self-resignation  to  him;  and  under  the  influ- 
ence whereof,  the  soul  doth  receive  Christ,  and  resign  it- 
self, and  which  therefore  must  be  understood  to  precede: 
and  that  is  only  the  immediate  product  of  the  Gospel  re- 


Serm.  XVI. 


SALVATION  BY  HOPE. 


809 


presentation  that  is  made  of  Christ;  he  is  discovered  to 
us  in  the  Gospel  in  those  capacities,  and  under  those  no- 
tions, in  which  he  is  to  be  received.  This  representation 
of  him,  so  believed  on,  I  believe  (saith  the  soul)  this  is 
true,  which  the  Gospel  speaks  concerning  Christ,  I  assent 
to  tlie  truth  of  this  word.  Hence  ariseth  this  hope  in  the 
soul,  which  intervenes  between  the  assenting  act  of  faith, 
and  the  relative  act  ul'  faith  ;  the  soul  having  thus  assented 
to  the  truth  of  the  Gospel  revelation,  it  hereupon  hopes, 
surely  I  shall  run  no  desperate  hazard  if  I  do  receive 
Christ,  and  resign  myself  to  him  according  as  the  Gospel 
doth  direct ;  and  so  by  the  influence  of  this  hope  accord- 
ingly doth  receive,  and  doth  resign. 

And  so  the  matter  being  so  far  stated  before  us,  which 
we  are  to  clear  to  you  ;  I  shall  first  argue  it  out  by  some 
more  general  considerations  very  briefly,  and  shall  in  some 
particular  heads  that  do  concur  in  this  transaction  with 
Christ,  discover  to  you  the  influence  of  this  hope  to  this 
purpose,  the  bringing  about  such  an  agreement  and  clo- 
sure of  the  soul  with  Christ. 

1,  It  may  be  argued  out  to  you,  from  such  general  con- 
siderations as  these. 

(1.)  That  the  soul's  contracting,  or  coming  to  such  an 
agreement  with  Christ,  is  mo.st  certainly  a  very  wise  act, 
the  wisest  thing  that  ever  any  soul  did  for  itself  in  all  this 
world.  As  certainly  they  cannot  but  be  great  fools,  who 
■when  the  Gospel  reveals  a  Saviour,  will  perish  by  neglect 
of  him ;  will  rather  perish  than  receive  him,  when  they 
have  the  Saviour  in  view,  and  the  terms  in  view  upon 
which  he  is  to  be  received. 

(2.)  Wisdom  in  any  such  action  is  to  be  estimated  by 
the  reference  thereof  to  the  end,  which  is  to  be  designed 
therein.  There  is  no  wise  action,  but  is  designed  for  some 
end  or  other,  as  aptly  serving  and  contributing  to  the  at- 
taining of  that  end.  That  is  a  succedaneous  consideration, 
which  is  plain  in  itself     And  then  add, 

(3.)  That  the  proper  end,  which  in  such  a  reception  of 
a  Saviour  must  be  designed,  is  salvation.  Nothing  can  be 
plainer,  than  that  the  end  I  am  to  design  in  receiving  a 
Saviour  is,  that  I  maybe  saved  by  him.  What  else  can  it 
be'!  To  which  I  subjoin, 

(4.)  That  there  can  be  no  design  without  hope.  It  is 
naturally  impossible  to  me  to  design  my  own  salvation  by 
receiving  of  a  Saviour,  but  it  must  be  with  hope  of  success 
in  this  way.  There  can  be,  in  all  the  world,  no  such  thing 
as  a  design  laid  without  hope  of  compas,sing  it ;  no  end  pro- 
posed without  hope  and  expectation,  that  at  last  it  may  be 
brought  about.  It  is  not  needful  that  there  should  be  a 
certainty  that  it  shall,  but  there  must  be  a  hopefulness 
and  probability  that  it  may,  otherwise  there  can  be  no  de- 
sign at  all.  It  is  not  agreeable  to  the  human  nature  to 
design  for  that,  of  which  there  is  no  hope.  These  are  ge- 
neral considerations,  which  do  plainly  enough  evince,  that 
this  transaction  of  the  soul  with  Christ,  in  order  to  its  own 
salvation,  must  be  under  the  influence  of  hope.    But, 

2.  I  shall  go  on  to  show,  from  several  particulars,  which 
lie  within  the  coinpass  of  this  great  work  oftransactineand 
agreeing  with  Christ  according  to  the  terms  of  the  Gospel 
covenant,  upon  each  of  which  it  cannot  be  btit  hope  must 
have  influence.     As, 

(1.)  In  .such  a  transaction  with  Christ,  or  when  the  soul 
is  coming  to  a;i  agreement  with  him  upon  Gospel  terms,  it 
must  renounce  any  other  saviour  or  way  of  salvation  that 
either  is  co-ordinate  with  him  or  much  more  that  shall  be 
opposite  to  him ;  whatsoever  indeed  shall  be  subordinate 
must  be  taken  in,  but  to  think  of  any  thing  co-ordinate  of 
any  such  thing,  there  must  be  a  most  absolute  renunciation. 
The  soul  must  speak  its  own  sense  in  such  words  as  the 
church  speaks  here;  "  Asher  shall  not  save  us,  nor  will 
we  say  to  the  works  of  our  hands,  ye  are  our  gods ;  tor 
with  thee  the  fatherless  find  mercy."  There  must  be  an 
exclusion  of  all  things  else,  that  shall  be  co-ordinately 
joined  with  Christ,  or  that  shall  be  brought  into  any  kind 
of  competition  with  him,  in  this  his  saving  work,  and  ofl^er. 
I  abandon  all  other  saviours,  (this  is  the  language  of  the 
Boul,)  and  all  expectations  from  any  other. 

Now,  whereas  it  is  manifest  the  soul  must  be  brought  to 
this,  if  ever  it  come  to  a  closure  and  agreement  with  Christ, 
so  it  can  never  be  brought  to  this,  but  by  the  influence  of 
hope  concerning  him.   A  drowning  man  will  never  let  go 


his  twig,  but  in  order  to  a  surer  hold  of  something  that 
may  be  stronger,  and  that  he  may  better  trust  to  it.  If 
men  have  nothing  else  to  rely  upon,  but  their  own  ima- 
gined innocency,  or  their  righteousness,  or  their  perform- 
ances, that  they  have  performed  such  and  such  things  in  a 
way  of  duty,  or  withheld  themselves,  and  abstained  from 
such  and  such  things  in  a  way  of  sin.  If  men  have  no- 
thing else  to  rely  upon  here,  they  will  hold  till  they  have 
a  better  hold.  It  must  be  the  influence  of  a  better  hope, 
some  better  hope  introduced,  that  must  make  the  soul 
willing  to  let  go  this  hold  :  they  will  never  quit  the  twig, 
till  they  have  in  view  somewhat  better  and  stronger  to 
take  hold  of  There  must  be  this,  in  the  first  place,  in  the 
soul's  transacting  with  Christ,  a  renouncing  of  any  other 
Saviour,  or  any  other  way  of  salvation. 

(2.)  There  must  be  the  taking  on  of  Christ's  yoke  ;  in 
this  tran.saction  with  him,  the  soul  must  agree  to  take  his 
yoke  upon  it,  submit  its  neck  thereunto.  The  Gospel  is 
plain  and  express  in  this,  even  in  those  words  of  grace 
themselves,  than  which  the  Gospel  did  never  breathe 
sweeter  and  more  grateful  ones;  "  Come  unto  me,  all  ye 
that  are  weary,  and  heavy  laden,  and  I  will  give  you  rest ; 
learn  of  me,  and  take  my  yoke  upon  you,  and  you  shall 
find  rest  to  your  souls,  for  my  yoke  is  ea.sy,  and  my  burden 
is  light."  But  such  as  it  is,  take  it  you  must ;  or  you  are 
never  to  expect  rest  from  me,  safety,  or  relief  from  me. 
If  I  give,  you  must  take.  If  I  give  you  paiMon,  if  I  give 
you  peace,  you  must  take  my  yoke,  my  burden,  upon  your 
necks  and  shoulders  ;  in  short,  the  soul  must  submit  to  be 
governed  by  Christ,  subject  itself  to  his  governing  power, 
and  the  sceptre  of  his  kingdom.  This  must  be  its  fence, 
"  Other  lords  have  had  dominion  over  me,  but  now  I  will 
n»ke  mention  of  thy  name,  of  thine  only."  It  must  be 
suDJect  to  the  government  of  Christ,  both  negative  and 
positive ;  that  is,  must  submit,  and  be  hound  up  from  every 
way  of  sin,  and  it  must  submit  and  yield  to  be  bound  to 
every  way  of  duty  :  and  this  is  taking  up  of  Christ's  j'okc, 
and  this  it  can  never  do  but  with  hope,  but  under  the  in- 
fluence of  hope. 

It  is  upon  the  declining  of  this,  that  many  a  soul  comes 
to  break  with  Christ  after  a  treaty  begun,  and  (it  may  be) 
carried  on  far ;  they  may  be  content  to  entertain  those 
pleasant  thoughts  which  the  Gospel  gives  some  intimation 
of  and  by  its  first  overtures  doth  (as  it  were)  suggest  and 
offer  to  the  soul,  of  having  sin  pardoned,  and  God  recon- 
ciled, and  being  saved  from  the  wraih  to  come,  and  of 
being  entitled  to  future  felicity,  and  a  blessed  .state.  The.se 
are  pleasant  thoughts,  and  the  first  aspect  of  the  Gospel 
doth  suggest  them  ;  and  while  the  soul  looks  upon  these 
alone,  and  doth  not  look  upon  what  there  is  of  conjunct 
duty  with  it,  it  may  go  on  far,  and  there  may  seem  to  be 
an  agreement  entered,  or  very  near  to  be  entered,  or  which 
the  soul  is  in  a  great  disposition  to  enter  into  with  Christ, 
while  it  is  only  expecting  much  from  him,  and  thinks  of 
bending  itself  in  nothing  to  him.  But  when  that  pait 
comes  to  be  reflected  on  too,  then  the  soul  begins  to  recoil, 
to  revolt,  and  to  fly  off.  It  can  be  contented  with  every 
thing  but  to  be  yoked,  to  come  under  restraints  from  such 
and  such  ways ;  No,  (saith  the  .soul,)  I  will  never  endure 
to  be  yoked,  to  come  imder  obligation  to  such  and  such 
things  as  have  displeased  me,  and  I  could  never  yet  like. 
Yes^but  this  Christ  insists  on.  If  ever  you  expect  rest 
from  me,  I  expect  you  will  take  on  my  yoke ;  that  you 
willingly  submit  to  be  yoked  by  me  ;  it  is  indeed  an  ea.sy 
yoke,  and  I  would  have  thee  understand  the  matter  so, 
and  thou  wilt  find  it  an  ea.sy  yoke,  when  once  thou  hast 
tried  it ;  but  a  yoke  it  is,  and  as  such  it  must  be  received. 
But  here  is  the  great  matter  of  hesitation,  the  wretched 
soul  sticks  at  this,  No,  I  will  not  endure  thy  yoke  !  It  is 
as  a  bullock  unaccustomed  to  the  yoke,  as  Ephraim  is  re- 
presented, Jer.  xxxi.  18.  and  if  ever  they  come  to  be  made 
sensible,  they  will  speak  that  sense  truly,  "  I  was  like 
Ephraim,  thou  ha.st  chastised  me,  and  I  was  chastised ;  I 
was  as  a  bullock  unaccustomed  to  the  yoke;  turn  thou 
me,  and  I  shall  be  turned."  This  is  their  sense,  if  ever 
they  become  truly  and  thoroughly  sensible  ;  but  in  the 
mean  time,  here  is  the  stick,  because  they  have  not  been 
accustomed  to  the  yoke,  and  cannot  endure  to  be  yoked, 
therefore  doth  maiiy  a  one  part  with  Christ,  and  give  up 
all ;  all  treaty  is  quite  broken  off  between  Christ  and  them, 


810 


SALVATION  BY  HOPE. 


Serm,  XVL 


And  if  it  be,  pray  what  is  the  reason  of  it,  thou  wretched 
soul !  If  one  may  speak  thy  owu  sense  in  the  case,  if  thou 
woiildst  but  reflect  and  see,  whether  it  be  not  so,  this  will 
prove  to  be  it,  to  wit,  thou  hadst  no  hope.  I  believe  I  may 
speak  the  heart  of  memy  a  one  in  this  case,  if  they  could 
but  tell  how  to  speak  their  own,  and  to  observe  .so  much  of 
their  own  heart. 

I  would  have  such  to  consider  it,  as  are  yet  in  their 
youthful  days,  whether  sometimes,  having  been  struck 
with  convictions,  and  having  taken  up  thoughts  of  provi- 
ding for  their  own  safety,  and  eternal  well-being,  they 
have  not  thereupon  come  to  some  kind  of  deliberation  : 
The  Gospel  is  plain,  here  I  have  the  Redeemer  fully  re- 
presented to  me  in  it.  And  then  this  hath  been  your  sense. 
Lord,  I  begin  to  take  up  thoughts  of  coming  to  an  agree- 
ment with  ihee  upon  the  terms  proposed  to  me  in  thy  Gos- 
pel. It  may  be  the  soul  hath  seemed  to  itself  willing  to 
submit  to  them,  rather  than  perish ;  but  afterwards,  through 
want  of  watchfulness,  or  too  much  self-confidence,  or  too 
little  dependance  upon  the  grace  of  God,  a  temptation  hath 
proved  victorious  in  some  or  other  particular  instances, 
and  here  hath  been  a  relapse  into  sonjewhat  (it  may  be)  of 
a  gross  sin  ;  I  inquire  of  such,  whether  this  be  not  the 
truth  of  the  case,  whether  hereupon  their  souls  have  not 
grown  hopeless  1  Well,  I  shall  never  overcome  ;  here  are 
my  corruptions  that  are  too  hard  for  me,  and  I  shall  never 
prevail !  It  may  be,  thoughts  have  been  resumed,  and 
trials  have  been  renewed  again  and  again,  and  returning 
temptations  have  prevailed,  and  got  the  upper  hand.  Well, 
saith  the  soul,  I  shall  never  do  any  good  at  it,  I  shall  never 
make  any  thing  of  it ;  and  thereupon  all  hath  been  given 
up,  and  the  reins  have  been  laid  freely  on  the  neck  of 
lusts,  and  that  resolution  hath  been  taken,  "  I  have  loved 
strangers,  and  after  them  I  will  go ;"  and  why  it  was  taken, 
so  that  text  tells  us,  Jer.  ii.  29.  Thou  hast  said,  there  is 
no  hope  :  and  what  then'!  "  I  have  loved  strangers,  and 
after  them  I  will  go." 

So  very  contiguous  and  bordering  are  despair  and  pre- 
sumption upon  one  another,  when  the  soul  absolutely  des- 
pairs, then  it  most  highly  presumes.  There  is  no  hope  ; 
well,  what  then  1  "  I  have  loved  strangers,  and  after  them 
I  will  go ;"  I  will  let  corruption  and  sensual  inclinations 
have  their  swing,  I  will  obey  the  lusts  of  it,  for  there  is 
no  hope.  And  then  how  lamentable  a  thing  is  it,  that  a 
soul  should  be  lost  so ;  for  if  there  be  no  hope  in  the  case, 
there  will  be  no  repetition  of  endeavours,  no  further  strug- 
glings,  no  further  contests  ;  and  then  all  is  lost,  all  is  gone, 
which  is  the  forlorn  case  of  those,  (as  I  have  had  occasion 
at  large  to  show,)  who  had  in  some  measure  escaped  the 
corruptions  of  this  world  through  lust,  by  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ,  and  are  again  en- 
tangled therein  and  overcome  ;  their  latter  end  with  them 
is  worse  than  the  beginning.  And  whence  is  this  t  Be- 
cause they  have  been  entangled  and  overcome,  therefore 
they  throw  away  all  hope.  Tney  should  indeed  throw 
away  all  hope  of  being  saved,  while  they  are  overcome, 
and  remain  so,  and  are  slaves,  vassals,  and  captives,  to 
corrupt  inclinations  ;  they  should  throw  away  all  hope  of 
ever  being  saved  in  this  stale  ;  but  they  should  not  throw 
away  all  hope  of  being  saved  out  of  it.  They  should  throw 
away  hope  of  being  saved  without  overcoming;  but  they 
ought  to  entertain  hope  that  they  shall  overcome;  that  yet 
they  shall  overcome,  if  yet  they  watch,  and  yet  strive,  and 
yet  pray,  and  yet  depend ;  and  there  is  no  other  thing  to 
be  done.  It  is  not  to  lie  down  and  perish  thus,  and  say  there 
is  nothing  more  to  be  done.  That  is  another  thing  to  be  done 
in  this  coming  to  an  agreement  with  Christ,  upon  which 
hope  hath  influence,  namely,  taking  on  his  yoke.     And, 

(3.)  Taking  up  his  cross,  that  must  be  done  too ;  and 
you  can  never  come  to  a  closure  with  Christ,  to  an  agree- 
ment with  him  upon  other  terms  ;  you  cannot  without  it 
be  a  disciple,  (Luke  xiv.  20.)  that  is,  cannot  be  a  Christ- 
ian ;  he  only  makes  feint  offers  at  being  a  Christian,  but 
is  none  till  he  comes  to  this,  to  take  up  the  cross,  that  is, 
willingly  to  submit  to  these  terms,  that  it  shall  be  laid  upon 
him  whenever  Christ  pleaseth,  whenever  his  word  and 
providence  together  so  state  the  case,  that  either  I  must 
embrace  sin  or  the  cross. 

And  as  it  is  plain,  that  thus  it  must  be  when.soever  the 
soul  transacts  with  Christ,  so  it  is  most  highly  reasonable 


that  thus  it  should  be.  Do  not  murmur  at  it,  do  not  think 
it  hard  that  you  are  to  go  (if  Christ  will  have  it  so)  a  suf- 
fering Christian  to  heaven  and  glory  ;  for  pray,  did  he  not 
bear  a  worse  cross  for  you  t  and  do  not  you  expect  to  be 
saved  from  worse  things  by  him"!  Did  liot  the  death  that 
he  suffered  upon  the  cro.ss  import  unspeakably  more  of 
grievance  and  of  horror,  than  any  thing  you  are  capable 
of  suffering  in  this  world  1  And  as  to  what  you  are  capable 
of  suffering  for  him,  and  upon  his  account,  is  it  at  all  com- 
parable to  the  sufferings  you  expect  to  be  delivered  from 
by  him  1  Is  it  not  reasonable  then,  that  a  state  of  most 
absolute  devoting  to  him  all  your  external  comforts,  and 
your  very  life  it.self,  (if  it  should  be  called  for,)  should 
come  in,  and  be  made  part  of  those  terms,  upon  which 
Christ  will  conclude  with  you,  that  you  shall  be  his,  and 
he  will  be  yours'?  Never  mutter  at  it,  the  reason  of  the 
thing  speaks  itself,  that  you  in  coming  to  him  say.  Lord,  I 
am  come  to  make  a  most  absolute  contract  with  thee ;  take 
me,  my  life,  my  estate,  my  concernments,  all  that  is  dear 
to  me  in  this  world,  I  am  willing  should  bc'come  a  sacrifice 
to  thee  ;  do  with  me,  and  what  belongs  to  me,  as  thou  wilt, 
only  save  my  soul ;  it  is  for  eternal  life  I  am  come  to  thee, 
and  for  no  temporal  immunities  or  enjoyments. 

(4.)  Another  thing  considerable  in  this  contract  and 
agreement  with  Christ,  and  which  is  the  essential  thing,  is 
the  vital  union  that  the  soul  must  enter  into  with  him.  If 
ever  you  come  to  an  agreement  with  Christ,  you  must  be 
vitally  united.  There  must  be  that  union  of  life  between 
him  and  you,  as  whereupon  spirit  may  be  said  to  touch 
spirit,  and  life,  life  ;  as  in  that  1  Cor.  vi.  17.  "  He  that  is 
joined  to  the  Lord,  is  one  spirit." 

Oh  !  that  this  might  be  understood,  and  enter  into  all 
our  hearts  !  I  am  much  aware  of  it,  how  easy  a  thing  (in 
comparison)  an  external  and  outside  Christianity  is,  and 
how  apt  men  are  to  take  up  with  that.  A  religion,  a 
Christianity,  that  consists  but  in  externals,  or  any  thing  of 
that  kind,  is  incomparably  eeisier  than  this  venturing,  or 
adjoining  of  ourselves  with  Christ.  The  affrighted  soul 
when  once  it  is  awakened  in  any  measure,  and  apprehen- 
.sive  of  the  danger  of  its  case,  it  readily  submits  to  any 
thing  but  this,  which  is  a  thing  partly  not  understood,  and 
partly  irksome  and  grievous  to  flesh  and  blood  ;  it  recoils 
at  the  very  thought  of  it.  Any  thing  is  easy  in  comparison 
of  this ;  any  thing  that  shall  only  be  an  exercise  to  the 
outward  man,  or,  (as  I  may  say,)  to  the  surface  of  the 
inner,  to  wit,  the  soul  when  it  is  under  an  affright,  then  it 
may  yield  ;  1  will  comply  with  any  external  abstinences, 
I  will  submit  to  any  external  performances,  I  will  abstain 
from  what  you  will  have  me,  I  will  perform  what  you  will 
have  me,  as  to  the  outward  man  ;  only  let  me  be  excused 
from  such  efforts  of  the  inner  man,  as  I  partly  do  not  un- 
derstand, .and  partly  as  1  do  understand  them,  I  cannot  but 
regret,  and  have  an  aversion  to  them. 

Here  it  is  that  many  a  one  breaks  with  Christ,  because 
they  will  not  endure  those  paroxysms,  which  they  must 
pass  through  in  passing  from  death  to  life  ;  in  turning  the 
very  vertical  point.  It  is  being  created  in  Christ,  coming 
to  a  vital  union  with  him,  that  is  the  great  thing  at  which 
the  heart  startles  and  revolts.  This  was  the  very  case  we 
read  of  in  that  6th  chapter  of  John,  when  our  Saviour  had 
said  and  inculcated  again  and  again,  "  No  man  can  come 
to  me,  except  the  Father  which  hath  sent  me  draw  him." 
And  he  observes  the  tumultuations  and  mutinies  of  their 
minds  at  the  spiritualities  of  his  foregoing  discourse :  there- 
upon saith  he.  Do  not  murmur  at  this,  for  I  tell  you,  that 
"  no  man  can  come  to  me,  except  the  Father  draws  him." 
And  in  the  sequel  of  that  discourse,  (verse  65tb,)  Did  not 
1  tell  you  before,  "  No  man  can  come  to  me  except  it  be 
given  him  of  my  Father  V  They  were  willing  to  comply 
far  in  externals ;  you  see  they  followed  Christ  from  place 
to  place,  with  mighty  complacency  attended  upon  his 
Go.spel,  were  pleased  with  his  doctrine ;  when  they  miss 
him  in  one  place,  they  run  to  another  part  of  the  country, 
they  take  ship  and  follow  him  ;  when  they  understood  he 
was  gone  to  the  other  side  of  the  sea  of  Tiberias,  they 
throng  after  him  in  great  multitudes;  they  leave  the  affairs 
of  their  callings  to  go  from  place  to  place  afte  •  him  ;  but 
yet,  when  they  heard  this  from  him,  many  wen  back,  and 
walked  no  more  with  him.  This  is  the  senst  of  many  a 
one  towards  Christ;  Lord,  we  will  follow  liee  all  the 


Serm.  XVII. 


SALVATION  BY  HOPE. 


811 


country  over ;  we  will  go  from  place  to  place,  wheresoever 
we  may  meet  thee,  or  hear  any  thing  of  thee.  And  these 
persons,  while  they  did  thu.s  much  externally,  did  also  ab- 
stain from  much,  you  may  be  sure,  where  they  could  have 
no  opportunity  of  indulging  and  gratifying  their  appetites; 
being  thus  hurried  from  place  to  place,  pursuing  aod  fol- 
lowing Christ ;  yet  they  did  it.  So  it  may  be  with  many 
a  one  besides,  in  our  days,  when  they  are  awakened,  and 
in  some  terror,  there  are  no  external  abstinences  that  we 
think  or  know  will  offend  ;  we  will  no  more  be  drunk  with 
the  drunken,  nor  scorn  with  the  scorners;  no,  by  no 
means;  we  will  undergo  any  restraint  and  severities  in 
this  kind,  rather  than  run  the  hazard  of  our  souls;  and  we 
will  stick  at  no  external  performances  ;  nothing  that  hath 
but  bodily  exercise  in  it.  We  care  not  how  many  sermons 
we  go  to  hear ;  we  will  go  any  where  to  the  church,  or  to 
the  meeting-place,  where  we  may  hear  the  most  serious 
ministers ;  we  will  be  sure  always  to  stick  close  to  the  ho- 
nest side,  and  to  the  best  cause ;  we  will  be  true  to  the 
last,  to  the  protestant  religion  and  government,  and  to  that 
party  that  adhere  thereto.  All  this  is  fairly  and  well  over- 
tured ;  but  tell  them,  that  besides  all  this  you  must  have  a 
work  wrought  in  your  heart  and  soul,  which  is  to  be  done 
by  a  divine  power.  By  a  divine  power,  say  ye  1  Then 
where  are  we  ^  Can  we  command  the  Divine  power  1 
This  is  the  foolish  cheat  and  deceit  that  many  put  upon 
themselves ;  and  they  make  the  matter  to  be  hopeless  from 
such  expressions;  "No  man  can  come  to  me,  except  the 
Father  that  hath  sent  me  draw  him,"  and  "  except  it  be 
given  him  of  my  Father."  Here  are  true  and  just  pre- 
mises, from  whence  many  times  men  allow  themselves  to 
infer  the  falsest  conclusion  imaginable.  That,  therefore, 
they  have  nothing  to  do,  and  therefore  they  have  nothing 
of  hope  remaining  to  them ;  considering  that  which  is  only 
in  the  power  of  another,  not  in  their  own.  But  upon  se- 
rious and  sober  thoughts; — is  it  not  all  one,  whether  you 
have  that  power  of  your  own,  or  may  have  it  from  ano- 
ther, if  it  be  duly  sought  in  the  prescribed  way  that  plain- 
ly lies  in  view  before  us  all  1  Doth  not  the  same  Go.spel, 
the  .same  word,  that  saith,  "  no  man  can  come  to  me  ex- 
cept the  Father  that  hath  sent  me  draw  him,"  or  "except 
it  be  given  him  of  my  Father,"  say  also,  that  he  "  will 
give  his  Holy  Spirit  to  them  that  ask  him,"  a-s  readily  as 
parents  will  give  bread  to  their  children  rather  than  a 
stone  1 

This  doth  not  difference  the  case  ;  it  is  only  a  reservation 
that  the  great  God  doth  think  fit  to  keep  to  himself,  as 
suitable  to  the  majesty  of  a  God  in  the  wav  of  his  dispen- 
sations towards  perishing  creatures,  offending  creatures. 
Mercy  you  shall  have  ;  help  you  shall  have  ;  power  you 
shall  have  to  do  what  is  necessary  to  be  done  in  order  to 
your  being  made  safe  and  happv.  But  you  sh.iU  know  you 
are  to  receive  it ;  you  are  to  seek  it;  you  are  to  come  upon 
the  knee  for  it;  you  are  to  be  in  the  dust  for  it;  to  wait, 
and  be  prostrate  at  the  foot  of  a  mercv-.seat,  and  before  a 
throne  of  grace.  This  is  suitable  to  God.  and  it  is  suitable 
to  you  ;  to  an  offended  Majesty,  and  to  offending  creatures ; 
but  it  doth  not  infer  that  there  is  therefore  no  hope,  be- 
cause there  is  such  a  vital  union  to  be  brought  about  with 
Christ,  as  can  only  be  brought  about  by  a  divine  power ; 
for  there  is  still  hope  that  you  may  have  that  power  afford- 
etl  you,  and  exerted  in  you,  both  from  the  gracious  nature 
of  God,  to  which  it  can  never  agree  to  let  a  soul  perish 
that  is  aiming  at  a  compliance  with  him,  in  his  own  wav, 
and  upon  his  own  terms.  And  there  is  encouragement 
from  most  express  words  of  Scripture,  that  carry  such 
sweet  alluring  breathings  of  grace  in  them ;  "  Turn  ye  at 
my  reproof;  I  will  pour  out  my  Spirit  upon  you;  I  will 
make  known  my  words  unto  you,"  Prov.  i.  28.  And  do 
you  think  these  words  signify  nothing"!  "  As  I  live,  saith 
the  Lord,  I  take  no  pleasure  in  the  death  of  hitn  that 
dieth ;  Turn  ye,  turn  ye,  why  will  ye  die,  O  house  of  Is- 
raeU  Turn,  and  live."  There  must  be  offers  of  turning, 
aims  to  turn,  aimings  to  come  to  his  closure,  Teachings 
forth  of  the  soul  towards  Christ,  to  come  to  a  living  union 
with  him ;  and  in  that  way  you  are  to  expect  help. 

Objection  1.  But  it  may  be  said,  what  hope  yet  can  there 
be,  when,  upon  the  whole  matter  (as  we  have  lately  been 
taught)  there  are  very  few  that  are  saved,  and  when  it  is  so 
•  Pieaebed  June  14th,  1891. 


apparent  that  the  generality  do  perish,  do  walk  on  in  de- 
structive ways, — ways  that  take  hold  of  hell,  and  lead  down 
to  the  chamber  of  death  1  What  hope  is  there  for  us,  that 
we  that  are  here  in  this  assembly,  when  there  are  so  few 
that  are  saved  ;  what  hope  (I  say)  can  there  be  given  to  us, 
that  we  shall  be  of  those  few  "> 

Answer.  To  this  let  me  say  but  thus  much  at  present; 
that,  as  few  asthey  are,  who  have  you  heard  of  concerning 
whom  you  have  ground  to  think,  to  admit  a  thought,  that 
they  did  perish,  or  were  in  likelihood  to  perish,  taking  the 
course  that  hath  been  directed  1  That  is,  having  the  terms 
of  the  Gospel  in  view  before  them,  and  aiming  and  striving 
to  their  uttermost,  and  accompanying  their  endeavours 
with  earnest  supplication  to  the  God  of  all  grace,  for  help 
to  comply  with  those  terms,  and  come  up  to  them  1  As 
few  as  they  are  that  are  saved,  they  are  certainly  much 
fewer  that  ever  perished  this  way,  if  ever  you  can  suppose 
that  any  one  perished  that  doth  thus.  If  there  are  few 
that  shall  be  saved,  do  but  consider  how  much  fewer  a 
number  you  have  here  to  oppo.se  of  such  as  perish  in  such 
a  way,  and  upon  such  terms :  incomparably  fewer,  if  ever 
it  can  be  thought  that  any  at  all  have  thus  perished.  And 
no  more  needs  to  be  said  to  this  now. 

Objection  '2.  But  it  may  perhaps  be  .said, — it  seems,  how- 
ever, a  very  mean  thing,  that  the  soul,  in  coming  to  a  clo- 
sure with  Christ,  should  be  influenced  hereunto  only  by 
the  hope  of  being  saved;  I  come  to  him,  because  I  hope  I 
shall  be  saved  by  him;  I  have  terrible  destruction  in  view, 
and  I  find  myself  beset  with  dangers  and  deaths,  and  I 
have  no  other  way  to  escape  ;  but  the  hope  of  escaping 
brings  me  to  Christ.     This  (it  may  be  .said)  is  mean. 

Anmocr.  Mean,  say  ye  "!  And  to  whom  is  it  mean  ■?  Is  it 
mean  to  you,  or  is  it  mean  to  Christ  1  It  is  very  true  in- 
deed, to  you  it  is  mean,  and  it  is  fit  it  should  be  so ;  for  a 
company  of  offending  creatures,  must  they  stick  at  any 
thing  that  may  be  mean  to  them  in  order  to  their  being 
saved  1  Why,  man,  it  is  in  order  lo  thy  being  saved  from 
eternal  death  and  destruction  ;  and  wilt  thou  grudge  at 
any  thing,  because  it  is  mean,  that  tends  and  is  necessary 
to  the  saving  thee  1  No :  it  is  fit  for  us  to  put  our  mouths 
in  the  dust,  (as  was  said,)  "  if  there  may  be  any  hope." 
They  that  have  forfeited  their  lives,  and  deserved  a  thou- 
sand hells,  is  it  for  them  to  stick  at  any  thing  because  it  is 
mean^  But  when  to  you  it  is  mean,  to  Christ  it  is  not 
mean  ;  that  he  should  be  the  hope  of  sinners,  to  him  it  is 
honourable;  to  him  it  is  glorious.  And  by  how  much  the 
more  it  is  debasing  toyou,  it  is  so  much  the  more  exalting 
to  him,  magnifying  of  him  in  his  office,  and  magnifying 
of  him  in  the  great  and  high  e.xcellencies  of  his  nature 
and  person. 


SERMON  XVII. 


Rom.  viii.  24. 
We  are  saved  by  hope. 

Bl't  now  there  doth  somewhat  need  to  be  considered  in 
reference  to  all  that  hath  been  opened,  which  may,  by  way 
of  objection,  occur  and  offer  itself  to  the  thoughts  of  man}'. 
As, 

Objection  1.  This  may  be  objected;  that  it  seems  not  so 
intelligible  how  hope  should  have  influence  upon  conver- 
sion; for,  can  there  be  any  thing  good  in  the  soul  before 
conversion  !  And  inasmuch  as  byconversion  itself  the 
first  grace  is  given,  can  there  be  any  grace  before  this 
first  ■?  Why,  there  are  several  things  that  may  be  said  to 
this,  which  it  will  be  of  very  great  use  to  us  to  consider; 
and  which  (this  being  a  fit  way  of  introducing  them)  I 
choose  to  introduce  this  way.     As, 

Ansii'cr  1.  That  there  is  always  a  difliculty  in  fixing  the 
beginning  of  things.  The  very  transHus  of  any  thing 
from  its  non  esse  to  its  primrnn  esse,  from  its  state  of  no- 
thingness to  its  beginning  to  be,  is  always  a  matter  of  real 
difliculty,  and  which  cannot  but  carry  somewhat  of  ob- 
scurity and  dubiousness  along  with  it.    But. 


812 


SALVATION  BY  HOPE. 


Serm.  XVII. 


Answer  2.  It  was  upon  the  foresight  of  what  I  tell  you 
now  is  liable  to  be  objected,  that  I  lokl  you  formerly  of  a 
two-fold  hope,  which  we  are  to  consider  in  reference  to  the 
present  case  ;  to  wit,  of  a  human  and  rational  hope,  and 
of  a  holy  and  gracious  hope.  The  former  wherecf  is 
leading,  and  introduced  to  the  latter  ;  and,  indeed,  to  be 
pre-supposed  to  it  as  a  foundation,  according  as  the  human 
rational  nature  is  unto  the  holy  gracious  nature ;  every  one 
must  be  a  human  creature  before  he  can  be  a  holy  crea- 
ture; the  being  of  the  man  precedes  the  being  of  the  saint, 
or  holy  man.  So  it  is  in  this  case  too  ;  the  very  being  of 
a  human  rational  hope  mast  precede  that  of  the  gracious 
and  holy  hope  ;  and  as  such,  it  is  not  without  the  influence 
that  hath  been  mentioned  to  the  mentioned  purposes.  If 
any  yet  cannot  hope  as  a  saint,  they  ought  according  to  the 
groiind.s  they  have  in  view  before  them,  to  hope  as  a  man. 
If  you  cannot  yet  hope  as  a  holy  creature,  you  ought  to 
hope  as  a  reasonable  creature,  according  to  tho.se  grounds 
that  God  hath  laid  in  view  before  you.    And, 

Answer  3.  To  hope  as  a  human  and  reasonable  creature 
is  to  hope,  upon  the  consideration  of  such  things  as  have 
that  tendency  in  themselves  to  found  and  raise  a  hope  in 
U.S  ;  I  hat  is  plain  and  obvious  in  itself;  for  consideration  is 
nothing  else  but  the  exercise  of  our  reasoning  faculty;  a 
communing  with  ourselves;  a  discussing  matters  with  our 
own  souls,  or  in  our  own  minds,  according  to  the  concern- 
ment that  we  mav  apprehend  them  to  be  to  us.  And  in 
that  way,  (if  there  be  a  real  ground,)  hope  ought  to  be 
excited  and  raised  up  in  us.  And  we  ought  to  be  active, 
in  order  to  its  being  so.  This  I  recall  to  my  mind,  there- 
fore have  I  hope  ;  (Lam.  iii.  21.)  recollecting  and  calling 
to  mind  such  things  as  are  proper  matter  of  hope,  ought  to 
e.iccite  and  raise  such  hope  in  us.    And  again. 

Answer  4.  This  God  himself  doth  point  out  to  us  as  the 
proper  method  of  conversion ;  to  wit,  the  engaging  and 
setting  on  work  our  own  considering  power,  which,  being 
duly  engaged,  hath  a  tendency  that  hath  been  noted  to 
raise  hope.  It  is  marked  out  as  the  great  bar  and  obstruc- 
tion to  conversion,  when  people  will  not  consider:  "the 
o.x  knoweth  his  owner,  and  the  ass  his  master's  crib;  but 
Israel  doth  not  know,  my  people  will  not  consider,"  Isaiah 
i.  3,  4.  "  Ah,  foolish  people  !  a  sinful  nation  ;  a  people  la- 
den with  iniquity;  a  seed  of  evil-doers;  children  that  are 
corrupters;  they  have  forsaken  the  Lord,"  Isaiah  i.  16. 
And  afterwards,  he  reasons  with  them  to  turn;  "Wash 
ye,  make  ye  clean ;  put  away  the  evil  of  your  doings  from 
before  mine  eyes;"  as  you  find  throughout  the  series  of 
that  chapter.  He  calls  upon  his  apostate  people,  (when 
they  have  revolted  and  gone  back  from  him,  and  when 
therefore  the  exigency  of  the  case  makes  their  conversion 
and  return  necessary,)  he  calls  upon  them  to  show  them- 
selves men ;  "  remember  this,  and  show  yourselves  men  ; 
bring  it  again  to  mind,  (oh,)  ye  tran.sgressors  !"  Isaiah 
xlvi.  8.  Andfci  that  very  reason,  he  discovers  himself 
ready  to  show  mercy  ;  when  he  hath  at  any  time  the  op- 
portunity given  him  of  observing  such  a  temper  and  dis- 
position of  spirit  to  consider  and  return.  "  When  the  wick- 
ed man  turneth  away  from  his  wickedness  which  he  hath 
committed,  and  doelh  that  which  is  lawful  and  right,  he 
shall  save  his  soul  alive,"  Ezek.  -xviii.  27,  28.  "  Because 
he  considereth,  and  turneth  away  from  all  his  transgres- 
sions that  he  hath  committed,  he  shall  surely  live ;  he  shall 
not  die."  "  Because  he  considers  and  turns;"  if  he  do  not 
consider,  he  will  never  turn.  If  he  do  consider,  he  may, 
especially  when  he  doth  consider  such  things  as  tend  (as 
was  said)  to  found  and  raise  a  hope  for  him  of  mercy  in 
returning.    Again, 

Answer  5.  Such  things  as  ought  to  be  considered  in  such 
a  case,  they  do  more  clearly  and  distinctly  present  them- 
selves to  view  with  them  that  live  under  the  Gospel.  That 
gives  mighty  advantages  to  such  considerations  as  carry 
matter  of  hope  with  them;  and  God  will  deal  with  all 
sorts  of  people  according  to  that  measure  of  light  which 
he  affords  them.  For  those  that  live  under  the  Gospel, 
they  must  be  dealt  withal  according  to  what  discovery  is 
extant  before  them  of  his  mind  and  will  by  that;  for  those 
that  have  no  Gospel,  they  will  be  dealt  with  by  other  mea- 
sures. But,  for  those  that  live  under  the  Gospel,  to  whom 
that  bright,  and  morning,  and  pleasant  light  hath  shined, 
they  ought  to  judge,  and  make,  and  estimate  of  their  own 


state  and  case  accordingly ;  and  think,  I  am  not  a  creature 
turned  loose  into  the  world  to  wander  in  it  as  in  a  wil- 
derness ;  but  I  am  by  special,  peculiar,  divine  favour 
placed  under  the  dispensation  of  an  everlasting  Gospel,  in 
which  he  speaks  his  mind  distinctly  to  men  about  the  ways 
and  methods  of  recovering  and  saving  lost  and  perishing 
.souls  ;  so  that  whatsoever  hath  a  tendency  to  administer 
any  matter  of  hope,  it  lies  in  view  with  the  greatest  ad- 
vantage imaginable,  before  whom  this  divine  and  express 
revelation  of  the  mind  of  God  about  these  concernments 
is  come.     And, 

Answer  6.  That  hope  that  shall  (upon  consideration  of 
the  things  that  have  that  tendency)  arise  in  the  souls  of 
any  in  order  to  their  conversion,  and  before  that  work  be 
as  yet  done,  we  must  understand  it  to  be  greatly  improved 
and  assisted  by  those  greater  measures  of  common  grace, 
that  are  afforded  to  them  that  live  under  the  dispensation 
of  the  Gospel.  And  so,  I  told  you  at  fir.st,  that  human  ra- 
tional hope,  a,ssisfed  by  common  grace,  may  have  a  great 
and  very  significant  influence  towards  this  blessed  change 
that  is  to  be  wrought  upon  the  soul.  And  though  it  be 
very  true,  therefore,  that  there  can  be  no  special  grace  be- 
fore the  first  .special  grace,  (asthemaUer  speaks  itself,)  yet 
there  may  be  common  grace  before  special  grace.  That 
grace  that  goes  under  the  name  of  common,  it  is  leading, 
it  is  prcparaioiy,  it  is  antecedent  to  that  which  goes  under 
the  notion  of  .special.  And  so  the  doubt  is  answered,  what 
grace  can  there  be  before  the  first  grace  1  Before  the  first 
grace,  there  may  be  other  grace, — grace  that  is  not  spe- 
cial grace;  that  is  common,  and  that  is  in  a  greater  mea- 
sure afl^orded  to  them  that  live  under  the  Gospel.  And 
thereupon  I  add. 

Answer  7.  That  there  are  sundry  obvious  considerations 
that  tend  to  rai.se  hope,  which,  as  common  grace  falls  in 
with  it,  (though  it  be  but  merely  human  and  rational  hope 
otherwise,)  may  have  a  mighty  hand  in  the  soul's  first  turn 
to  God,  or  an  influence  upon  it;  considerations  that  tend 
partly  to  awaken  in  the  soul  a  sense  of  its  own  case;  and 
that  tend  thereupon  to  erect  and  lift  it  up  towards  God  in 
hope.  I  do  not  confine  the  discourse  I  am  upon,  nor  would 
I  confine  your  thoughts,  to  such  considerations  merely,  ab- 
stractedly, and  singly,  as  tend  to  beget  hope  :  but  such  as 
tend  to  beget  a  sense  first,  and  then  to  beget  hope  ;  that  is, 
when  the  soul  is  made  to  feel  its  own  distress,  and  perceive 
sensibly  its  own  forlorn  wretchedness;  this  makes  it  the 
more  susceptible  of  that  hope  that  must  have  influence 
upon  this  great  turn  to  God  through  Christ.  And  those 
will  be  such  considerations,  as  they  who  live  under  the 
Gospel  have  their  present  and  constant  advantage  for.  It 
is  for  one  to  sit  down  with  himself,  and  think;  and  we 
may  be  sure  the  Gospel  will  never  do  that  soul  any  good 
that  never  thinks,  that  never  considers.  But  if  one  under 
the  dispensation  of  the  Gospel  will  set  himself  to  consider, 
he  hath  such  considerations  as  these  obvious  to  him  : — 

"  I  ain  an  apostate  creature;  a  poor  wretch  fallen  from 
God,  cut  off  from  him  by  mine  own  iniquity,  who  hath 
been  the  Author  of  my  life  and  being  to  me,  and  from 
whom  alone  I  can  expect  a  blessed  eternity.  I  have  by 
apostacy  incurred  his  displeasure,  fallen  short  of  his  glory, 
fallen  under  his  wrath;  I  am,  by  nature,  a  child  of  wrath, 
as  well  as  others  are;  I  know  there  is  a  satisfaction  due 
to  Divine  justice  from  me,  for  the  injury  and  wrong  I  have 
done  to  the  majesty  and  authority  of  his  government  over 
me,  who  gave  me  breath;  I  know  I  am  never  capable  ot 
making  that  satisfaction  myself;  if  I  were  to  lie  everlast- 
ingly in  consuming  flames  I  should  be  always  satisfying, 
but  i  should  never'have  satisfied.  But  I  find  withal  (and 
the  Gospel  tells  me  so)  God  doth  not  expect  from  me  that 
I  should  satisfy  for  my  own  sin;  he  hath  devolved  that 
matter  wholly  into  another  hand  ;  and  the  Gospel  having 
declared  to  me  his  mind  and  pleasure  herein,  it  would  be 
the  greatest  presumption  imaginable  in  me  to  ofler  at  be- 
ing a  satisfier  for  my  own  sin;  to  ofl^er  at  that  were  to 
ofl^er  an  afl"ront  instead  of  a  satisfaction ;  to  suppose  1 
could  satisfv,  were  for  me  to  mea.sure  arms  with  the  Al- 
mighty ;  it  were  to  take  upon  me  as  if  I  were  a  God, — 
as  if  I  were  the  man  his  fellow;  as  if  any  thing  that 
could  be  done  or  suffered  by  me  could  bear  proportion  to 
the  rights  and  dignities  of  the  Divine  government,  when 
they  have  been  invaded,  usurped,  and  violated,  as  they 


Sesm.  XVII. 


SALVATION  BY  HOPE. 


813 


have  been  by  me.  But  I  find  by  the  same  Gospel,  that 
though  I  am  not  required  to  make  satisfaction  to  the  jus- 
tice of  God  for  my  own  sin  myself,  yet  I  am  required  to 
return  to  God,  and  to  receive  his  Son,  who  hath  made 
that  satisfaction  ;  and  to  receive  him  with  a  dependent  and 
subject  heart,  casting  myself  upon  him  for  salvation,  and 
subjecting  myself  for  government,  even  unto  eternal  life. 
I  find  this  is  required  ;  every  one  that  lives  under  the 
Gospel  may  consider  so,  and  ought  to  consider  so.  This 
light  shines  into  every  one's  face  that  lives  under  the 
Gospel." 

And  then  hath  every  one  of  us  to  consider  further, — 
"  But  for  this  mighty  tiirn  I  find  for  myself  no  power ;  I 
ought  to  turn  to  God  through  Christ,  but  I  cannot ;  not 
through  natural  impotency,  but  moral ;  for  this  can  be 
resolved  only  into  disinclination  of  will.  My  will  is  dis- 
inclined, berit  another  way ;  I  must  tear  myself  ofl'  from 
those  ways  of  sin  that  I  have  run  in;  I  cannot  alter  the 
bent  of  my  own  heart,  no  more  than  a  leopard  can  his 
spots,  or  a  blackmoor  his  skin.  Here  is  the  great  stress 
and  hin^e  of  this  case.  That  must  be  done,  or  I  am  lost, 
which  fmyself  cannot  do.  But  such  a  one  hath  yet  fur- 
ther to  consider;  I  find  it  is  charged  upon  me  to  return, 
to  come  back  to  God  through  Christ;  to  repent  towards 
God,  to  believe  in  his  Son.  I  find  these  things  are  charged 
upon  me;  and  my  reason  and  conscience  cannot  but  tell 
me,  that  that  impotency  which  only  lies  in  a  disafl^ected 
disinclined  will,  can  never  excuse  me  from  such  duty. 
This  is  the  very  sum  of  all  malignity  itself;  a  will  against 
ray  duty ;  a  will  against  the  good  and  acceptable  will  of 
God:  this  carries  all  the  malignity  of  hell  in  it,  to  have 
oUch  a  will.  Therefore  this  ill  habit  and  bent  of  my  will 
can  by  no  means  in  the  world  invalidate  the  obligation  of 
those  laws  and  precepts,  that  bind  me  to  repentance  and 
faith  in  the  Son  of  God  ;  they  lie  upon  me  as  a  matter  of 
indispensable  duty  still."  That  such  a  one  hath  to  con- 
sider and  think  that. 

Then  nothing  can  be  more  obvious  than  to  consider 
further, — 

"  If  I  have  such  things  lying  upon  me  as  matter  of  most 
apparent  and  indispensable  duty,  for  which  I  have  no  pre- 
sent power,  nothing  remains  to  me  but  to  offer  at  my  duty ; 
otherwise  I  lay  myself  under  the  manife.st  guilt  of  most 
insolent  rebellion;  for  I  cannot  but  say,  that  a  sinner  is 
righteously  enjoined  to  repent.  If  it  were  great  iniquity  in 
me  first  to  oHend,  it  is  most  apparent  duty  to  repent  of  my 
having  offended :  and  if  God  offer  to  me  his  own  Son  to  be 
to  me  a  Saviour  and  a  Ruler  both  together,  surely  it  is  most 
justly  enjoined  upon  me  that  I  receive  him  as  such,  that 
I  rely  upon  him  as  a  Saviour,  and  subject  myself  to  him 
as  a  Ruler.  I  have  nothing  to  say  against  the  equity,  rea- 
sonableness, and  obligingness  of  these  laws  of  his.  Why, 
then,  if  they  do  lay  actual  obligation  upon  me,  and  I  feel 
no  present  power  in  my  own  soul  to  comply  with  them  ; 
but  cannot  but  he  sensible  of  impotency,  to  wir,  a  disin- 
clined heart.  What  1  I  offer  at  turning  to  God  1  I  may 
as  well  offer  at  removing  a  mountain.  Here  is  a  diflicully 
invincible  to  me;  a  power  that  I  can  by  no  means  over- 
come; a  carnal,  corrupt  inclination,  carrying  me  another 
way,  and  that  strengthened  by  all  the  infernal  powers  of 
hell  and  darkness  too  ;  for  every  one  that  is  turned  is 
"  turned  from  darkness  to  light,  and  from  the  power  of 
Satan  unto  God,"  Actsxxvi.  18.  And  who  hath  "deliver- 
ed us  from  the  power  of  d.arWness,  and  translated  us  into 
the  kingdom  of  his  dear  Son,"  Coloss.  i,  13.  A  mighty 
turn  this  is!  And  when  the  law  .saith  to  me.  Repent; 
when  it  saith.  Turn,  believe,  receive  Christ ;  subject  thy- 
self to  him  ;  rely  upon  him.  If  I  look  into  myself  I  find 
myself  dead  ;  "You  hath  he  quickened  who  were  dead  in 
tre.spa.sses  and  sins!"  (Eph.  ii.  1,  2.)  where  all  have  natu- 
rally their  conversations,  "according  to  the  course  of  the 
world,  and  the  prince  of  the  powerof  the  air,  the  spirit  that 
worketh  in  the  children  of  disobedience."  What  shall  I 
do  in  this  case  against  all  the  power  of  my  own  indwelling 
corruption,  and  all  combined  powers  of  the  hellish  infer- 
nal kingdom,  that  labour  to  the  uttermost  to  keep  me  off 
from  God,  to  keep  me  off  from  Christ,  that  1  may  never 
come  to  a  closure  1  What  is  to  be  done  in  this  easel 
Why,  the  mentioned  considerations  are  most  obvious;  to 
wit,  those  great  evangelical  precepts  requiring  nothing  but 


matter  of  most  plain  and  indispensable  duty,  from  which 
a  disinclined  will  is  no  excuse,  but  rather  the  highest 
aggravation  imaginable  of  my  iniquity  and  guilt,  if  I  com- 
ply not;  so  as  that  I  am  held  under  a  strict  lie  to  do 
what  the  evangelical  law  requires  and  charges  upon  me. 
Nothing  is  (I  say)  plainer,  and  more  distinctly  in  view, 
than  that  I  am  to  offer  at  what  I  cannot  myself  efl^ect; 
otherwise  I  add  insolent  rebellion  to  all  my  former  indis- 
position. And  I  find  this  is  the  plain  meaning  of  the  com- 
mands, a.s  they  are  explicated  by  superadded  promises. 
"Turn  ye  at  my  proof,"  Prov.  i.  23.  What,  I  alone  1 
What,  I  by  myself! — No ;  do  you  turn  ;  do  asmuch  as  in 
you  is;  put  yourselves  into  a  turning  posture;  and  "I  will 
potir  out  my  spirit  upon  you  ;  and  I  will  make  known  my 
words  unto  you." 

And  to  excite  and  raise  hope  higher  in  this  case,  the 
poor  wretch  hath  to  consider  this; 

"  It  is  the  God  of  all  grace  that  I  am  now  to  apply  my- 
self to;  the  God  that  is  rich  in  mercy,  and  that  is  the 
Father  of  mercies;  and  again,  I  am  to  apply  myself  to  him 
for  the  concernmentsof  my  soul;  of  an  immortal  spirit,  that 
he  hath  put  into  me,  who  is  himself  the  Father  of  spirits. 
Why  should  I  not  expect  he  should  be  kind  to  his  own 
offspring  ^. — a  poor  wandering  soul ;  a  degenerate,  apos- 
taie. spirit,  that  is  .sensible  of  having  apostatized,  that  is  now 
aiming  to  return  and  to  come  back  to  him?  Why  should 
not  I  expect  him  to  be  merciful,  to  be  helpful  lo  a  poor 
soul  that  sees  itself  lost  if  he  do  not  help, — if  he  do  not 
put  forth  his  hand  and  draw  me  into  union  with  him,  and 
with  his  Son,  in  whom  he  knows  only  I  must  live,  and 
without  which  union  I  am  left  still  under  a  necessity  of 
perishing  1  And  here  is  this  to  be  considered, — he  is  more 
nearly  related  to  this  spirit  of  mine  than  to  my  flesh,  more 
nearly  to  this  soul  of  mine  than  to  my  outward  man.  I 
have  foimd  him  kind  and  compassionate  to  my  flesh  and 
outward  man.  This  is  fit  to  be  suggested  to  any  man's 
soul  that  begins  to  awaken  and  consider  his  case  ;  and, 
further,  to  say  within  himself,  Thou  hast  nothing  lo  do  but 
to  hope  in  the  divine  mercy ;  and  thou  ha.st  already  found 
the  Father  of  mercies  merciful  to  thy  meaner  and  baser 
part.  How  hast  thou  lived  all  this  while  in  this  world  1 
It  was  by  him  that  thou  didst  live,  and  through  him  thou 
wast  born  ;  and  thou  hast  hung  upon  him  ever  since  thou 
han?edsl  upon  thy  mother's  breast.  Where  hast  thou  had 
thy  bread  for  a  day,  and  day  by  day,  but  from  him  1  Where 
hast  thou  had  thy  breath  every  moment  ?  Ihy  breath  was 
continually  in  his  hand.  He  that  hath  been  so  compas- 
sionate to  that  flesh  of  thine  without  thy  seeking,  will  he 
not  be  compassionate  to  thy  soul,  if  thou  dost  seek  him, — 
if  thou  dost  crave,— if  thou  dost  cry,  and  tell  him,  Here 
is  one  of  the  souls  that  thou  hast  made,  ready  to  perish 
under  the  tyranny  of  a  carnal  inclination,  and  under  Ihe 
power  of  the  great  destroyer  of  souls'?  Is  there  no  place 
for  hope  in  this  ca.se  ?  though  the  case  he  a  distressed  case, 
it  plainly  speaks  ilsclf  not  lo  be  a  desperate  case  ;  will  not 
he,  who  is  the  God  of  all  grace,  show  compassion  to  a  soul 
that  is  aiming  to  come  back  to  him  upon  his  call, andwhen 
he  calleth  him,  though  he  can  come  but  faintly,  struggle 
but  weakly;  though  he  can  but  aim  to  come  1" 

And,  again,  you  have  this  to  consider  to  found  and  raise 
hope;  that  you  do  him  the  highest  homage  that  in  your 
case  and  circumstances  you  are  capable  of  doing,  when 
you  throw  yourselves  upon  his  mercy;  and  it  is  thai  which 
he  is  most  highly  pleased  with.  "  He  takes  pleasure  in 
them  that  fear  him,  and  in  them  that  hope  in  his  mercy  ' 
a  scripture,  that  any  soul  which  begins  to  have  an  awakei 
ed  sense  of  the  state  of  his  own  case,  ought  to  have  as  •■ 
frontlet  before  his  eyes,  and  engraven  (as  it  w'ere)  upon  ih' 
palms  of  his  hands.  This  ought  lo  be  considered;  Though 
I  cannot  comply  with  him  as  I  should,  I  cannot  do  suet 
things  as  are  jusi  and  righteous,  (which  a  most  unexcep- 
tionable, evangelical  law  doih  a.'^k  for,  and  require,  and 
challenge,)  yet  I  am  willinglo  do  him  all  the  homage  I  am 
capable  of,  by  casting  myself  upon  his  mercy,  and  hy 
making  him  my  ultimate  and  last  fope  Say  you  so? 
(saith  God;)  is  this  your  posture?  Now  you  please  mc 
beyond  all  things  that  you  were  capable  of  doing  besides, 
or  any  other  way.  "  He  takes  plea.sure  in  them  that  fear 
him,  and  in  them  that  hope  in  his  mercy."  This  is  to  ac- 
knowledge the  divine  mercy  to  be  a  bottomless  abyss, 


814 


SALVATION  BY  HOPE. 


Serm.  xvn. 


never  to  be  fathomed ;  you  hope  in  his  mercy,  when  other- 
wise you  had  no  hope  in  any  thing  else.  This  is  that 
wherein  he  takes  pleasure;  this  is  to  acknowledge  him  to 
be  God,  to  give  hiin  the  proper  glory  of  his  Deity;  and 
own  him  to  be  infinite  and  immense  even  in  goodness, 
that  great  excellency  and  perfection  of  his  nature. 

And  admit  that  all  considerations,  all  the  actual  thoughts 
you  have  of  all  these  things,  and  your  revolving  them  to 
and  fro  in  your  own  minds,  are  all,  as  yet,  but  within  the 
compass,  enabling  you  to  rai.se  a  hope  upon  so  plain 
grounds  as  these  are,  which  lie  in  view  before  you  ;  yet 
every  one  sees  that  these  things  have  a  manifest  tendency 
to  the  soul's  turning  to  God  through  Christ;  and  so  lie  in 
your  way  to  that  special  grace,  wherein  the  great  turn 
itself  doth  lie.  And  then  I  add  again,  in  the  last  place, 
that, 

Ansroer  8.  That,  whenever  that  great  turn  is  brought 
about  wherein  is  the  great  effort  of  grace,  which  is  most 
special  and  peculiar,  it  is  manifest  that  a  holy  hope  is  one 
of  the  things  that  doth  first  appear  and  show  forth  itselt  in 
this  great  turn.  For  the  soul  is  to  clo.se  with  God  in 
Chri.st ;  but  this  is  impossible  to  it,  but  as  it  hopes  for  ac- 
ceptance. This  can  never  be  the  act  of  a  despairing  soul. 
If  the  soul  look  upon  God  and  Christ  with  absolute  de- 
spair, it  is  hardened  with  a  diabolical  hatred;  and  can 
never  close,  can  never  unite  with  him  but  when  it  opens 
itself  to  receive  Christ,  and  all  the  fulness  of  God.  It  is 
hope  that  opens  it,  and  hath  the  great  influence  into  the 
sincere  covenanting  act,  the  vital  covenanting  act,  by 
which  the  soul  takes  God  in  Christ,  and  surrenders  and 
gives  up  itself  to  God,  through  Christ.  And  that  is  sin- 
cere, and  so  continues,  or  doth  not  continue,  according  as 
the  soul  hopes  or  hopes  not,  or  hopes  truly  and  fully,  or 
otherwise. 

The  expressions  to  this  purpose  are  worthy  to  be  writ- 
ten in  letters  of  gold,  which  we  find  in  Psal.  Ixxviii.  7,  8. 
Where  we  have  the  very  root  of  sincerity,  and  the  very 
root  of  apostacy,  pointed  out  to  us  both  together,  even  with 
manifest  reference  to  the  truth  of  the  thing  I  am  now  in- 
culcating to  you  :  "  That  they  might  set  their  hope  in  God, 
and  not  forget  the  works  of  God ;  but  keep  his  command- 
ments ;  and  might  not  be  as  their  fathers,  a  stubborn  and 
rebellious  generation,  a  generation  that  set  not  their  heart 
aright;  and  whose  .spirit  was  not  steadfast  with  God."  The 
design  of  all  this  is  to  signify,  that  God  would  have  a  peo- 
ple to  succeed  from  that  root  and  stock  that  should  be 
better  than  their  fathers:  but  wherein  should  they  be  bet- 
ter'? or  should  they  come  to  he  better  ■?  Why,  their  fathers 
were  stubborn  and  rebellious;  they  were  false  and  un- 
steadfast  in  the  covenant  of  God  ;  they  did  covenant,  but 
it  was  on  terms :  "  They  did  but  flatter  him  with  their 
mouths,  (as  is  afterwards  expressed,)  and  lied  to  him  with 
their  tongues."  Their  hearts  were  not  sincere  ;  there  was 
no  fixedness  and  stability  in  the  covenant  of  God.  And 
wherein  should  their  children  be  better  ■?  Why,  I  will  have 
them  be  taught  and  instructed,  and  to  learn,  from  all  the 
methods  of  the  dispensations  of  God  towards  their  fore- 
fathers, to  set  their  hope  in  God.  This  was  the  great 
thing  their  fathers  did  not;  and  therefore  continued  rebels 
still ;  and  when  they  seemed  to  covenant  were  false  and 
treacherous,  and  unsteadfast  in  their  covenant  with  God. 
But  if  ever  there  come  to  be  sincere  covenanting,  it  must 
come  from  their  setting  of  their  hope  in  God  as  the  "  God 
of  all  grace;"  as  the  God  "rich  in  mercy;"  to  whom,  as 
such,  (each  must  say,)  "  I  do,  through  his  Christ,  adjoin 
my  soul,  and  tell  him.  Here  I  will  live;  here  I  will  die  ; 
I  am  come  to  this  point,  brought  to  thee  by  the  invitation 
of  thine  own  word  and  Gospel.  It  hath  bid  me  repent 
and  believe,  and  required  me  to  yield  myself  to  God,  and 
to  take  God  for  mine.  I  do  all  this  upon  the  warrant  of 
and  in  obedience  to,  the  authority  of  the  law  of  grace,  that 
supreme,  that  benign  law."  This  is  that  which  makes 
the  soul  steadfast ;  brings  it  to  a  point ;  now  it  finds  this  is 
a  work  that  will  hold,  when  the  soul  is  setting  its  hope  in 
God,  and  unites  it.self  by  covenant  with  him. 

And  so  much  with  reference  to  that  first  objection,  which 
served  me  to  introduce  these  simdry  things,  which  I  hope 
will  be  of  use  to  those  that  consider  them. 

Objection  2.  But,  in  the  second  place,  it  may  be  further 
objected :  If  hope, — the  hope  of  being  saved,  will  have  such 


an  influence  upon  conversion  in  order  thereunto,  how  cpmes 
it  to  pass,  that  when  the  most  do  so  generally  profess  a 
hope  of  being  saved,  yet  so  few  are  converted  thereby  1  Is 
hope  like  to  have  such  an  influence  upon  conversion  in 
order  to  salvation,  when  we  find  that  men  do  very  gene- 
rally hope  to  be  saved,  and  have  very  great  hope  of  being 
saved ;  yet  many  of  them  (the  greater  part  of  them  it  may 
be)  are  never  converted  1 

Answer.  To  that  there  are  some  things  to  be  said,  also, 
that  it  may  be  of  equal  use  to  us  to  understand  and  con- 
sider.   As, 

1.  Therefore  it  is,  that  many  hope  to  be  saved  who  are 
never  converted  by  their  hope,  because  they  do  maim  the 
object  of  their  hope;  that  is,  whereas  they  should  hope 
first  to  be  converted,  and  then,  secondly,  so  to  be  saved, 
they  hope  to  be  saved  without  being  converted.  And  so 
one  great  part  of  the  object  of  their  hope  is  left  out;  and 
their  hope,  therefore,  is  not  only  not  subservient,  but  is 
obstructive  to  their  conversion  ;  and  so,  consequently,  to 
their  salvation  too.  It  doth  (I  .say)  not  only  subserve  it, 
but  hinders  it.  They  hope  they  shall  be  saved, — that  they 
make  the  abstract  and  separate  object  of  their  hope,  ex- 
cluding and  shutting  out  from  that  salvation  all  considera- 
tions of  the  sanctity,  the  purity,  the  holiness,  which  the 
conversion,  that  they  should  conjoin  therewith,  carries  in 
it.  And  this  doth  not  only  not  help,  but  hinders  both 
their  conversion  and  salvation.  It  doth  not  help  it,  because 
the  hope  of  being  saved  without  it  is  never  likely  to  make 
them  look  after  being  converted.  And  it  hinders  it,  be- 
cause it  cannot  but  provoke  God  to  keep  at  a  distance 
from  them,  and  move  his  displeasure  to  the  highest  against 
them ;  for  they  do  in  this  kind  of  hope,  not  only  not  hope 
according  to  his  word,  but  they  hope  against  it,  so  as  that 
their  very  hope  is  the  giving  him  and  his  word  the  lie ;  the 
worst  and  most  provoking  thing  that  can  be  thought.  Their 
very  hope  is  saying  to  themselves,  "  Peace,  peace,"  though 
they  walk  after  the  imagination  of  their  own  hearts ;  though 
they  never  alter  their  course,  and  though  their  hearts  be 
never  changed,  yet  they  shall  have  peace.  This  (I  say)  is 
to  give  the  lie  to  the  divine  truth,  and  the  word  of  his 
truth;  and  so  carries  in  it  matter  of  the  highest  provoca- 
tion ;  as  that  scripture  expresseth  it,  "  If  any  man  think" 
and  .speak,  though  it  be  but  in  his  own  heart,  though  he  do 
but  mutter  it  inwardly,  though  he  do  but  whi,sper  it  to  him- 
self, "  I  shall  have  peace  though  I  walk  in  the  way  of  ray 
own  heart,  and  after  the  imagination  of  my  own  heart,  to 
add  drunkenness  to  thirst;"  to  add  the  act  of  sin  to  the  de- 
sire of  sinning,  Deut.xxix.  18, 19.  iMy  jealousy  shall  smoke 
against  that  man,  (though  he  doth  not  speak  out,  though 
he  doth  but  say  it  in  heart,)  for  he  doth  me  the  greatest 
injury  in  his  heart  imaginable;  his  conceptions  of  me  are 
ignominious ;  he  makes  me  an  impure  deity,  that  will  give 
peace  to  him  that  walketh  on  in  his  wicked  ways  ;  so  that 
I  .should  not  only  be  reconciled  to  him  in  his  wicked  way, 
but  I  am  supposed  to  be  reconcileable  to  his  wickedness, — 
to  that  wicked  way  in  which  he  walketh.  I  am  supposed 
untrue  to  myself;  he  makes  me  a  foolish  deity,  that  all 
the  threats  and  menaces  that  are  in  my  word  against 
daring,  insolent  sinners,  are  only  indeed  tcrrica  lavienta, 
bug-bears,  to  frighten  children  and  fools  with  ;  therefore 
(saith  he)  my  jealousy  shall  smoke  against  that  man;  I 
will  not  spare  him,  I  mean  to  paradigmatize  such  a  man 
as  this,  and  to  let  all  the  world  know,  by  the  severity  of 
my  vengeance  against  such  a  one,  that  I  am  what  he  did 
not  think  me  to  be,  a  true,  a  holy,  a  just,  and  jealous  God. 
That  hope  that  men  have  of  being  saved  without  ever 
being  converted,  or  turned  to  God  through  Christ,  and 
breaking  ofi'  from  the  way  of  sin,  it  is  of  this  import,  as 
you  have  heard.  It  carries  this  secret  aspect  and  language 
in  it,  so  detracting,  so  reproaching  and  ignominious  to  the 
true,  and  holy,  and  jealous  God.  And  therefore  it  is  not 
to  he  thought  strange,  if  men  have  such  a  hope  as  this,  and 
it  never  doth  them  good.  They  will  never  be  the  better 
for  it ;  it  never  makes  them  good  men  in  this  world,  nor 
happy  in  the  other.     And  then. 

Answer  2.  Besides  this  horrid  maim  and  flaw,  which  is 
in  the  object  of  their  hope,  (separating  therefrom  what 
should  be  conjoined  therewith,)  there  is  an  equally  great 
defect  in  their  very  hope  it.self,  which  makes  it  not  strange, 
that  it  should  not  have  an  influence  into  their  conversion : 


Serm.  XVII. 


SALVATION  BY  HOPE. 


815 


for,  if  the  matler  should  be  examined,  what  are  these 
men's  hopes  1  It  resolves  into  this  ;  to  wit,  it  is  nothing 
else,  but  only  no  fear  ;  it  is  a  negative  hope,  and  no  posi- 
tive thing;  a  hope  that  consists  in  nothing  else,  but  only 
not  fearing.  They  find  they  do  not  fear  their  being  mise- 
rable, and  that  is  all.  It  is  very  true,  indeed,  there  is  no- 
thing that  is  more  common  language  in  the  profanest 
mouihs,  than  that  form  of  as.^everation,  as  they  hope  to  be 
saved.  But  let  the  meaning  of  those  very  words  be  ex- 
amined and  inquired  into,  and  it  dwindles  into  nothing  : — 
Hope  to  be  saved  ?  What  do  you  mean  by  this  hoping  to 
be  saved  ?  Let  the  matter  be  but  grasped,  do  but  grasp  at 
it,  and  you  find  this  hope  signifies  nothing  but  only  no  fear. 
There  is  many  a  one  with  whom,  in  reference  to  many 
things,  there  is  neither  fear  nor  hope ;  and  it  is  so  here :  as 
from  a  country  that  is  either  merely  imaginary,  or  that 
you  know  nothing  of,  you  never  hope  for  good,  or  fear  any 
evil  from  thence  ;  you  are  equally  void  of  any  hope,  or  of 
any  fear:  who  doih  either  hope  any  good,  or  fear  any 
evil  from  an  Utopian  land  %  This  is  the  case  with  most  of 
these  confident  persons,  that  will  briskly  say,  upon  all  oc- 
casions. As  I  hope  to  be  saved,  it  is  so  and  so.  And  what 
is  this  hope  to  be  saved  t  It  is  only  their  no  fear  to  be 
damned.  It  is  true  they  have  no  fear  of  being  damned  ; 
and  this  no  fear  they  call  hope,  as  if  nothing  must  signify 
something.  This  is  a  plain  state  of  the  case ;  that  hope  that 
is  to  influence  salvation,  and,  in  order  thereunto,  conver- 
sion must  be  a  real,  active,  vigorous  principle  in  the  soul ; 
not  a  mere  nullity,  not  a  nonentity, — as  no  fear  is, — never 
to  fear  is. 

But  you  will  say,  Where  lies  the  difference  between 
these  things  1  I  answer,  it  is  manifold  and  vast.     As, 

1.  As  to  the  positive  hope  that  there  should  be,  it  is 
grounded  in  faith  ;  but  this  (no  fear)  is  grounded  in  infi- 
delity; that  is  grounded  in  religion,  this  is  grounded  in 
atheism  and  irreligion.  A  vast  ditference  !  He  that  seri- 
ousiy  hopes,  hopes  because  he  believes  the  word  of  God  is 
true,  and  that  such  and  such  things  have  a  real  founda- 
tion there;  and  because  he  hath  an  inward  reverence  and 
adoration  of  God  ;  and  therefore,  upon  such  and  such  dis- 
coveries of  him  as  he  is  pleased  to  make  of  himself  and 
the  impression  on  his  heart  suitably,  there  is  a  tempera- 
ment in  the  soul  towards  him,  made  up  of  reverence  and 
love,  with  some  kind  of  dependance  and  trust.  This  is 
all  founded  in  faith,  and  in  religious  sentiments;  but  this 
same  [no  fear]  is  founded  in  nothing  but  atheism  and  irre- 
ligion ;  they  have  no  fear  of  that  which  they  really  believe 
is  nothing,  or  they  think  will  never  be.     And  then  again, 

2.  This  [no  fear]  is  nothing,  whereas  this  hope  that  is 
required  is  a  most  positive  thing,  a  principle  of  great  live- 
liness, vigour,  and  activity,  in  its  own  sphere.  That  which 
is  nothing  can  work  nothing,  effect  nothing,  in  order  to 
conversion  or  salvation.     And  again, 

3.  This  [no  fear]  may  signify  nothing  at  all  more  than 
only  the  soul's  unconcernedness  for  any  such  matter; 
whereas,  real  hope  signifies  its  great  concernedne.'^s,  its 
deep  intention  of  mind  and  thought  about  such  things. 
There  is  nothing  does  more  intend  a  man's  thoughts  to- 
wards any  thing  than  real  hope  doth  ;  but  ihi*  [no  fear] 
may  signify  his  not  minding  any  such  concernments  at 
all ;  his  being  totally  unconcerned  about  them.  So  it  may 
in  many  things,  in  which  one  apprehends  himself  to  have 
no  real  interest  one  way  or  other,  and  so,  accordmglv,  is 
in  the  temper  of  his  mind  indifierenl  in  reference  to  such 
things.  There  are  many  such  concernments  of  which  we 
are  totally  ignorant,  have  no  real  knowledge  or  thought : 
the  concernments  of  some  remote  countries,  at  the  utter- 
most ends  of  the  earth,  which  we  know  nothing  of  under- 
stand nothing  of  their  affairs;  we  are  accordingly  alio- 
gether  unconcerned  what  is  done  there,  and  utlerly^wilhout 
the  exercise  of  hope  or  fear,  as  to  the  events  of  things 
among  them.  But  it  is  not  .so  with  us  in  reference  to  the 
concernments  that  are  under  our  notice.  There  is  nobody 
,so  indifferent  in  reference  to  France,  Germany,  Flanders, 
and  Savoy,  as  to  the  occurrences  there,  and  in  the  con- 
clave, and  nearer  home  in  Ireland.  There  is  nobodv  that 
uspth  thought  in  those  things  that  is  so  unconcerned  about 


them,  but  that  there  will  be  various  agitations  of  hope  and 
fear  this  way ;  and  that,  according  to  the  a^pect  of  things 
among  us,  nobody  can  be  supposed  so  indifferent  among 
us,  that  there  should  be,  in  reference  to  these  things, 
neither  hope  nor  fear.  But  every  one,  according  to  the 
wish  and  inclination  of  his  own  mind,  hath  his  hope  or  his 
fear  variously  stirring  in  him  thereunto.  Bui  it  is  possible 
there  may  be  a  total  vacancy  of  fear  where  there  is  no  con- 
cern at  all.  And  as  there  is  no  fear,  so  there  is  no  hope ; 
that  is,  the  things  are  never  minded,  never  thought  of 

And  this  IS  the  true  state  of  the  case  with  the  most  in 
reference  to  the  concernments  of  another  world,  as  if  it 
were  a  mere  Utopia.  They  have,  in  reference  thereunto, 
nothing  of  hope  or  of  fear,  but  lie  all  their  days  in  a  stupid 
dream.  And  these  are  the  persons,  I  confess,  about  whom 
I  have  the  least  hope,  and  the  most  fear ;  to  wit,  they  who 
in  reference  tolheconcernsof  their  own  souls,  have  neither 
hope  nor  fear;  but  lie  in  a  drowsy  sleep  all  their  time, 
and  dream  away  all  their  days ;  arid  whereas  they  talk  of 
hoping  to  be  saved,  that  hope  is  nothing  else  but  only  a 
not  being  afraid  to  perish,  because  they  apprehend  no  dan- 
ger, because  they  have  nullified  to  themselves  the  great 
objects  of  hope  and  fear. 

This,  therefore,  doth  not  signify  the  no  influence  of  hope, 
but  it  signifies  only  the  inefficacy,  or  no  influence  of  no 
hope  ;  for  that  hope  is  no  hope  which  they  mi.scall  by  that 
name.  The  most  that  they  can  make  of  it  is,  that  it' is  no 
fear ;  but,  as  it  is  no  fear,  .so  it  is  no  hope  neither ;  that  is, 
there  is  a  vacancy  equal  both  of  hope  and  fear  ;  and  nothing 
makes  their  ca.se  more  deplorable  than  this,  that  they  are 
likely  to  perish  even  while  there  is  hope,  for  want  of  hope. 
And  this  is  the  forlorn,  dismal  state  of  many  that  live  un- 
der the  Gospel ;  they  cannot  hope  without  the  intention 
of  hope  ;  there  can  be  no  rational  or  human  hope,  much 
less  that  hope  that  reaches  to  the  pitch  of  common  grace; 
without  the  intention  of  thought,  their  thoughts  will  not 
be  engaged  ;  and  one  day  passeth  with  them  after  another, 
and  not  a  serious  thought  taken  up,  Shall  1  be  saved,  or 
shall  I  perish  t  What  will  become  of  me  when  I  die  1 

But  I  hope  it  is  not  geneially  so  with  you.  It  would  be 
very  sad  if  it  were ;  when  you  hear  so  many  Lord's  daj's 
together,  one  after  another,  so  much  of  salvation  ;  one 
comes  and  preacheth  to  you  upon  that  great  question, 
"  Are  there  few  that  shall  be  saved  1"  and  another  comes 
and  preacheth  to  you  upon  that  expostulatory  passage, 
"  How  shall  we  escape  if  we  neglect  so  great  salvation  V 
and  a  third,  he  comes  and  preacheth  to  you  upon  this  as- 
sertion, "  We  are  saved  by  hope :"  nothing  but  being  saved, 
nothing  but  salvation,  rings  in  your  ears  from  one  Loid's 
day  to  another.  And  it  will  be  an  amazing  thing,  if,  after 
all  this,  we  have  no  concernment  about  being  .saved  ;  so 
that  we  find  no  room,  no  place  for  the  exerci.«e  of  hope  or 
fear ;  hope  of  being  saved,  or  fear  of  perishing  by  not 
being  saved. 

But  if  the  true  import  of  the  word  salvation  were  under- 
stood, and  received  into  our  souls,  it  would  make  work 
among  us;  it  would  find  us  exercise  either  for  hope  or 
fear;  when  we  have  so  much  .spoken  of  salvation  as  we 
find  in  Scripture ;  and  when  the  name  of  the  Son  of  God 
is  signalized  to  us,  and  celebrated  among  us  as  a  Saviour, 
(he  shall  be  called  Jesus,  for  he  shall  be  a  Saviour  to  save 
his  people  from  their  .sins,)  why,  everv  one  that  would  but 
u-^e  his  understanding,  would  say.  What  doth  this  word 
signifv  !  What  is  the  meaning  of  all  this  talk  of  salvaiion  ; 
of  a  Saviour,  and  of  being  saved  ?  what  doth  it  signify  1 
It  plainly  signifies  that  all  this  world  is  likely  to  be  shortly 
in  a  great  flame,  atid  that  the  Judge  is  at  the  door ;  that 
hell  will  shortly  swallow  up  all  a  whole  world  of  ungodly 
men,  except  that  residue  that  shall  be  caught  up  in  the 
clouds,  to  meet  their  Redeemer  in  the  air,  and  so  to  be  for 
ever  with  the  Lord.  And  if  we  would  but  allow  the  word 
salvation  its  true  import  and  significancy,  it  would  be  far 
from  us  to  be  without  hope,  in  reference  to  being  saved. 
And  then  we  should  come  to  understand  somewhat  of  the 
significancv  and  of  the  influence  of  this  hope,  the  hope  of 
salvation,  in  order  to  our  conversion  first,  and  then  to  our 
salvation  itself  in  the  final  state. 


816 


SALVATION  BY  HOPE. 


Serm.  XVIII. 


SERMON  XVIII.* 

t  Rom.  viii.  24. 

We  are  saved  by  hope. 

Havino  proposed  to  show  the  influence  that  hope  halh 
unto  salvation,  by  showing  both  what  influence  it  hath 
upon  conversion,  that  brings  us  into  a  state  of  salvation  ; 
and  then  what  influence  it  hath  upon  the  Christian's  per- 
severance even  to  the  end,  by  which  we  are  continued  in 
that  state,  and  so  finally  saved.  We  have  hitherto  insisted 
upon  the  former,  and  are  now  to  proceed  to  the  latter ;  to 
spealc  to  that  influence  which  hope  halh  upon  a  Christian's 
perseverance  in  that  holy  course  through  which  he  is  to 
pass  on  to  the  state  of  final  glory  and  blessedness.  And 
here  it  cannot  but  be  obvious  to  you,  from  what  hath  been 
formerly  said,  that  hope,  as  it  refers  to  the  perseverance  of 
a  Christian,  must  needs  considerably  differ  from  hope  as 
it  hath  at  iirst  influence  into  conversion  ;  or  a  person's 
entrance  into  the  Christian  state,  both  in  the  nature  and 
in  the  object ;  or  in  respect  of  the  object  of  the  one  and  of 
the  other  hope. 

1.  In  respect  of  the  nature  of  the  one  and  the  other,  that 
hope  that  doth  influence  conversion,  and  is  necessarily 
presupposed  to  it,  (if  you  consider  the  nature  of  it,)  hath 
no  more  in  it  than  what  doth  belong  to  a  merely  human, 
rational  hope,  assisted  only  by  common  grace  ;  for  special 
grace  cannot  be  supposed  to  be  before  conversion  or  rege- 
neration ;  but  even  that  human  rational  hope,  it  hath  its 
influence  and  usefulness  towards  conversion,  as  other 
things  belonging  to  the  human  nature  have;  not  only  our 
minds  and  understandings,  by  which  we  are  capable  of 
thinking  and  considering  of  things  that  are  to  affect,  and 
by  which  we  are  to  be  wrought  upon,  in  order  to  conver- 
sion. But  even  to  go  lower  than  that,  our  very  external 
senses  themselves  ;  "  faith  cometh  by  hearing,"  and  so  it 
may  come  by  reading  the  word  and  Gospel,  which  is  to 
be  the  means  of  conversion  and  salvation  to  our  souls. 
But  if  you  look  to  the  nature  of  that  hope  which  is  all 
along  to  influence  the  course  of  a  converted  person,  one 
that  is  become  sincerely  a  living  Christian,  that  hope  must 
needs  be  a  part  of  the  new  man,  or  of  the  new  nature, 
which  is  in  regeneration  commmiicated  and  imparted  to 
the  soul.     And,  accordingly, 

2.  The  object  of  the  one  and  the  other  hope  must  needs 
very  much  differ,  even  supposing  the  soul  to  be  awakened, 
and  that  God  is  beginning  to  deal  with  it  in  order  to  con- 
version ;  it  must  be  supposed  to  have  some  hope  concern- 
ing the  issue  of  this  treaty,  wherein  it  is  now  engaged 
with  the  great  God  about  so  important  a  matter.  Other- 
wise (as  hath  been  inculcated  unio  you  again  and  again) 
it  is  impossible  it  should  ever  turn  ;  converting  and  turn- 
ing to  God  is  not  the  act  of  a  despairing  but  of  a  hoping 
soul ;  and  the  dispositions  thereunto  do  suppose  some 
hope.  And  the  object  of  this  hope  must  be  understood  to 
be  God  as  now  to  be  reconciled.  The  object  of  the  other 
hope  that  doth  influence  a  Christian's  after-course  unto 
final  salvation,  is  God  hereafter  to  be  enjoyed.  God  to  be 
reconciled  is  the  object  of  that  hope,  which  a  person  hath 
while  God  is  dealing  with  him  in  order  to  conversion  ;  to 
wit,  we  must  suppose  him  awakened  ;  and  being  so,  con- 
siders and  bethinks  himself,  I  am  an  offending,  guilty 
creature  :  the  God  that  make  me  hath  just  matter  of  con- 
troversy with  me  ;  will  he  be  reconciled,  or  will  he  nof? 
will  he  always  hold  me  guilty,  will  he  bear  himself  as  an 
enemy  and  an  avenger  to  a  poor  guilty  creature  as  I  am  1 
or  will  he  pardon  ■?  Will  he  forgive'?  Will  he  show  mercy? 
I  hope  he  will,  saith  the  poor  trembling  wretch.  And  then 
he  turns  at  length.  When  God  is  dealing  with  the  soul 
in  order  to  conversion,  it  hath  this  hope  in  the  midst  of  a 
great  deal  of  fear  and  doubt, — Who  knows  but  God  will 
show  mercy  to  a  returning  .soul "!  And  thereupon  it  turns. 
So  the  object  of  his  hope  is  now  God  to  be  reconciled, — 
present  reconciliation. 

But  the  object  of  this  hope  after  conversion,  all  along, 
through  his  succeeding  course,  is  Grod  to  be  enjoyed  in 
*  Preaclied  June  Slat,  1691. 


the  final  state  ;  now  more  and  more,  and  perfectly  here- 
after in  that  state,  which  is  to  be  final  and  eternal. 

And  this  the  very  state  of  the  case  itself  doth  plainly 
enough  suggest  to  us.  There  must  be  this  diflerence  also, 
as  to  the  object  of  the  one  hope  and  the  other,  according 
to  the  difference  in  the  very  nature  of  this  and  the  other 
hope.  The  soul  before  regeneration,  it  can  generally  affect 
and  covet  to  be  happy,  (which  is  natural  to  man,)  and 
dread  to  be  miserable  ;  it  is  capable  of  being  afraid  ol 
wralh  and  torment ;  and  being  so,  the  state  of  the  case,  as 
it  is  in  view  before  it,  not  excluding  hope,  it  can  entertain 
some  hope,  a  human  rational  hope  amidst  alt  that  fear. 
And  hereupon,  the  main  thing  that  it  is  exercised  and 
taken  up  about,  is  the  present  state  of  its  case,  whether 
God  will  he  reconciled  or  no;  but  with  final  reference  too, 
to  its  future  state,  that  is,  especially  the  privative  part  of 
it,  salvation  and  escape  from  eternal  wrath.  It  can  very 
well  entertain  hopes,  and  admit  of  agitations  of  affections 
to  what  goes  no  higher  than  so,  from  the  very  nature  of 
such  a  subject,  an  intelligent,  reasonable  soul,  that  is  capa- 
ble of  happiness,  and  in  general  of  desiring  it ;  and  that 
apprehends  itself  liable  to  misery,  and  that  cannot,  with- 
out dread  and  abhorrence,  think  of  that. 

But  in  the  mean  time,  before  regeneration  it  is  incapa- 
ble of  any  such  workings  and  dispositions  as  do  belong  to 
the  holy  divine  nature.  It  cannot  yet  love  God  ;  it  can- 
not yet  desire  a  felicity  in  him ;  it  cannot  covet  to  be  like 
him,  or  to  have  that  happiness  in  view  which  consists  in 
the  vision  of  him.  This  only  belongs  to  its  state  after  it 
is  regenerate.  When  once  a  person  comes  to  be  a  son,  is 
brought  into  a  state  of  sonship,  and  hath  a  divine  nature 
imparted  and  communicated  to  him  in  regeneration  ;  we 
see  what  his  sense  is,  what  a  kind  of  happiness  he  is  capa- 
ble of  relishing,  and  what,  accordingly,  his  hope  is,  1  John 
iii.  1.  When  the  apostle  had  told  us  in  the  close  of  the 
foregoing  chapter,  "  Every  one  that  doth  righteousness  is 
born  of  God  ;"  every  one  that  halh  the  same  holy  nature, 
which  belongs  peculiarly,  and  in  its  highest  perfection,  to 
God  alone  ;  every  one  that  hath  any  participation  of  that 
nature,  doth  thereby  appear  to  be  born  of  God  ;  (or  as  the 
.same  matter  is  el.sewhere  otherwise  expressed,  to  be  of 
God  ;)  why,  that  being  supposed,  in  the  beginning  of  the 
next  chapter,  he  breaks  out  into  that  transport  and  admira- 
tion, wherein  we  find  him  introducing  the  matter  that  fol- 
lows: "Behold,  what  manner  of  love  is  this,  that  we 
should  be  called  the  sons  of  God  !"  How  come  we  to  be 
called  so  "i  not  as  having  a  mere  title,  a  name  conferred 
upon  us,  and  no  more,  but  by  having  a  new  nature,  a  di- 
vine nature  imparted.  Adoption  is  founded  in  regenera- 
tion. There  is  no  such  thing  as  adoption  that  doth  not 
presuppose  regeneration,  and  the  participation  of  a  new, 
divine,  holy  nature  from  God. 

Now,  this  being  communicated,  the  happiness  that  such 
are  hereupon  capable  of  is,  and  so  much  (though  we  do 
not  know  what  it  will  be  in  the  perfect  state  fully  yet)  we 
do  know  concerning  it,  that  we  shall  be  like  him,  (as  it 
there  is,)  "  for  we  shall  see  him  as  he  is."  This  they  who 
are  his  regenerate  sons,  are  capable  of  understanding,  and 
relishing.  And  thereupon  you  see  what  their  hope  is; 
"every  one  that  hath  this  hope  in  him  purifieth  himself, 
as  he  is  pure."  The  hope  that  a  regenerate  person,  a  son, 
hath  concerning  him,  is,  that  "  he  shall  be  like  him,  and 
see  him  as  he  is." 

This  is  a  very  considerable  difllerence ;  though  there  is 
a  hope  (as  hath  been  said)  that  hath  influence  upon  con- 
version and  salvation  itself,  yet  there  is  a  hope  that  after- 
wards hath  influence  upon  the  Christian's  perseverance 
through  the  whole  of  his  after-course.  These  two  do  very 
greatly  diflfer,  according  as  the  state  of  the  ease  doth  ;  the 
one  being  part  of  the  new  creature,  or  of  the  new  man, 
or  principle  belonging  to  the  new  nature,  which  is  now 
regenerated.  The  other  may  be  only  a  human  rational 
hope  assisted  by  common  grace,  tending  towards,  and 
improvable  in  the  methods  of  God's  gracious  communi- 
cations unto  the  other,  heightened  up  unto  the  other  ;  so, 
whereas  the  principal  exercise  of  the  soul  under  these  pre- 
vious workings,  which  lead  and  tend  to  conversion,  is  taken 
up  about  a  present  peace  and  reconciliation  with  God ;  but 
its  workings  afterwards,  under  the  influence  of  that  nobler 


Serm.  XVIII. 


SALVATION  BY  HOPE. 


817 


and  more  sublime  hope,  is  taken  up  about  a  final  felicity 
and  blessedness  in  him;  and  so  "rejoices  in  hope  of  the 
glory  of  God,"  as  the  matter  is  expressed,  Rom.  v.  2.  and 
"  obtaining  of  salvation  by  Christ  Jesus,  (1  Tim.  ii.  10.) 
with  eternal  glory  ;"  that  being  the  thing  whereunlo  such 
a  one  tinds  himself  actually  called.  That  cannot  but  be 
his  hope,  that  is  called  to  an  everla.sting  kingdom,  and  the 
glory  of  God  by  and  through  Christ  Jesus  ;  the  call  pro- 
ceeding from  the  God  of  all  grace :  "  The  God  of  all  grace, 
who  hath  called  us  unto  his  eternal  glory  by  Christ  Jesus, 
after  ye  have  suffered  awhile,  make  you  perfect,"  1  Pet.  v. 
10.  That  which  is  the  final  term  of  his  calling,  is  the  hope  of 
it,  as  the  apostle  speaks,  where  he  prays  for  the  Ephe- 
sians,  that  God  would  give  them  the  Spirit  of  wisdom  and 
revelation,  that  the  eyes  of  their  minds  might  be  en- 
lightened, and  that  "they  might  know  the  hope  of  his  call- 
ing," Eph.  i.  18.  It  is  aiioiher  kind  of  knowledge  they  are 
capable  of  having  concerning  the  "  hope  of  their  calling," 
or  what  they  are  to  hope  for  in  the  state  to  which  they  are 
called  after  regeneration,  and  which  proceeds  from  that 
divine  light  which  is  suitable  to  a  regenerate  soul,  as  such. 
I  say,  it  is  quite  another  sort  of  hope  from  that,  which 
it  was  capable  of  before ;  and  so  they  are  quite  another 
sort  of  things  about  which  the  soul  is  exercised  and 
taken  up. 

And,  in  short,  that  which  a  per.son  once  converted  and 
brought  home  to  God,  is  entertained  and  taken  up  with 
throtigh  the  remaining  part  of  his  Christian  course,  is  the 
future  state  of  things;  the  invisible  state.  As  he  is  to  be 
saved  by  hope,  (as  the  te.xl  speaks,)  brought  on  to  final 
salvation  by  the  continual  influence  of  hope;  and  to  have 
this  influence  upon  his  whole  course  unto  final  salvation, 
is  the  immediate  product  of  faith  ;  the  .soul  believes  the 
word  of  God  revealing  such  and. such  things  that  are  out  of 
sight,  and  that  come  not  within  the  view  of  common  eyes ; 
and  believing  the  word  of  promi.se,  it  hereupon  hopes  for 
the  things  promised,  reacheth  forth  in  vehement  aspirings 
towards  these  things,  and  contends  against  the  difficulties 
that  lie  in  the  way  of  attainment.  And  so  we  are  told  the 
holy  soul,  the  just  one,  is  to  live  by  his  faith,  Heb.  x.  37. 
And  that  we  are  told  in  the  very  beginning  of  the  next 
chapter,  is,  "the  substance  of  things  hoped  for,  and  the 
evidence  of  the  things  not  seen,"  Heb.  xi.  1.  Agreeably 
to  what  the  text  saith,  "  we  are  saved  by  hope  ;  but  hope 
that  is  seen  is  not  hope."  It  is  hope  pitched  upon  un.seen  , 
things,  upon  the  invisible  slate  of  thin?s  by  which  a  per- 
son is  sustained,  borne  up  through  the  whole  of  his  course 
in  this  world,  unto  final  salvation.  "  What  a  man  sees,  why 
doth  he  yet  hope  for  V  It  is  a  matter  relating  to  an  unseen 
state  of  things,  the  heavenly  state,  which  is  to  influence 
a  Christian  all  along  till  he  reach  heaven. 

And  so  much  being  premised,  I  shall  now  for  the  clear- 
ing of  this  to  you,  (that  as  hope  hath  an  influence,  in  order 
to  conversion,  so  it  hath  afterwards  a  continual  influence 
upon  perseverance,  unto  final  salvation,)  do  these  two 
things;  1st,  Show  how,  and  in  what  way,  hope  hath  this 
influence.  And  then,  2dly,  Show  you  how  necessary  this 
influence  is  to  this  purpose;  to  wit,  a  Christian's  persever- 
ance; his  holding  on  the  prescribed  course,  till  he  reach 
the  blessedness  of  it  in  salvation. 

1.  I  shall  show  you  what  influence  it  hath,  or  how  it 
comes  to  have  influence,  to  this  purpose.  And  whereas  it 
is  plain  and  evident,  that  hope  cannot  sustain  a  Christian 
in  his  course,  if  it  be  not  sustained  itself;  I  shall  upon 
this  head,  more  distinctly,  do  these  two  things ;  1st,  Show 
what  advantages  such  hope,  kept  up  in  life  and  vigour  in 
the  soul,  doth  afford  a  Christian's  continuing  in  his  course, 
in  the  ways  of  God,  till  he  reach  the  end  of  it;  and  then 
shall,  2dly,  Show  what  encouragement  a  Christian  hath 
so  to  hope;  or  what  it  is,  whereupon  all  along  his  hope  is 
to  sustain  itself,  that  it  may  sustain  him. 

1.  For  the  former  of  these.  What  advantages  such  a 
hope,  kept  up  in  life  and  vigour,  is  apt  to  afford  a  Christian, 
for  the  continuing  of  him  in  his  way,  or  that  he  may  per- 
severe unto  the  end.  Here  I  shall  let  you  see.  that  ii  hath 
influence  upon  the  many  gracious  dispositions,  which  it  is 
necessary  should  be,  and  should  be  continued  in  the  soul, 
in  order  to  its  persevering  in  the  way  of  life.  I  shall  in- 
stance in  such  things  as  do  most  directly  refer  to  this  very 
purpose,  the  keeping  of  a  person  with  God,  in  that  holy 


course  into  which,  by  conversion,  he  hath  been  brought. 
As, 

(1.)  An  habitual  seriousness.  This  is  a  gracious  temper 
and  dispo.siiion  of  spirit,  that  conduceth  greatly  to  perse- 
verance, and  which  is  continually  influenced  by  hope.  By 
a  serious  temper  of  spirit,  1  mean  (as  the  thing  itself  doth 
sufficiently  speak  to  any  one's  understanding)  a  cot  sider- 
ing  temper  of  mind;  that  is,  a  serious  mind  or  spirit,  that 
can  consider,  and  is  apt  to  consider  things;  nothing  is  more 
necessary  toaChristian's  perseverance  in  hiscourse.  Apos- 
tacy  and  defection  from  God  is  never  so  likely  to  prevail, 
as  when  persons  do  begin  to  remit  the  intention  of  their 
minds,  as  to  the  considering  of  things  which  they  are  so 
much  constanllyconcerned  to  consider,  in  reference  to  their 
present  slates  God-ward,  and  their  future  and  final  state. 
When  once  the  soul  is  relaxed  and  loosened  from  the  ob- 
jects, which  it  should  be  principally  exercised  and  taken 
up  about,  then  comes  its  danger.  The  unthinking  soul 
falls  into  mischief,  is  liable  to  be  caught  by  this,  and  that, 
and  the  other  snare.  If  there  be  a  disposition  to  ponder 
things,  while  a  considering  frame  of  spirit  is  preserved,  the 
soul  is  .safe.  But  what  shall  oblige  it  to  consider  those 
things  that  are  mo.st  preservative  of  it,  which  have  great- 
est aptness  in  them  to  its  preservation,  and  its  being  kept 
from  destructive  snares  1  What  can  engage  it  hereunto,  so 
probably  and  so  strongly,  as  a  continual,  lively,  vigorous 
hope  1 

You  may  see  what  that  will  signify  to  that  purpose,  by 
that  of  the  apostle,  "Gird  up  the  loins  of  your  minds,  be 
sober,  and  hope  to  the  end,"  1  Peter  i.  13.  "Gird  up  the 
loins  of  your  minds,"  a  most  emphalical  expression,  to  sig- 
nify a  temper  of  spirit  most  intent  upon  consideration. 
Then  is  the  soul  in  a  considering  posture,  when  the  loins 
of  your  minds  are  girtup,  when  fluid  thoughts  are  collect- 
ed, as  more  fluid  garments  are  collected,  and  bound  about  a 
man  by  a  girdle  :  when  the  more  volative  thoughts  are 
draTn  in,  and  made  to  centre  upon  the  things  that  we  are 
more  deeply  concerned  to  consider.  Then  may  we  truly 
say,  this  soul  is  composed  to  a  special  sobriety.  These  ex- 
pressions do  expound  one  another.  Gird  up  the  loins  of  your 
minds  and  be  sober;  a  mind  girt  up  in  its  loins  is  a  con- 
sidering mind,  and  that  lies  in  nothing  more  filly  and  more 
truly,  than  in  a  certain  sort  of  spiritual. sobriety.  And  how 
is  this  influenced  and  maintained  in  the  soul  !  Why,  by  a 
continual  hope, — hope  to  the  end.  This  is  naturally  so,  that 
the  hope  we  have  of  any  design  whatsoever,  intends  our 
minds,  and  collects  them  to  the  business:  but  if  we  have 
no  hope,  we  are  off  from  it.  Whatsoever  we  have  no  hope 
of  w^e  abandon,  we  lay  aside  thoushts  concerning  it;  it  is 
to  no  purpose  to  consider,  or  think  any  longer  about  a  bu- 
siness, in  reference  to  which  we  have  no  hope.  But  as  lone 
as  there  is  hope,  there  will  be  an  agitation  of  thoughts, 
and  the  mind  will  turn  itself  this  way  and  that,  revolving 
things  over  and  over.  There  will  certainly,  therefore,  be  a 
considering  habit  of  mind  preserved  as  long  as  hope  re- 
mains in  any  liveliness  and  vigour,  in  referencetolhegreat 
concerns  of  eternity  that  we  have  before  us.     And, 

(2.)  To  our  continuing  in  our  course  (if  we  be  by  con- 
version and  regeneration  brought  into  a  truly  Christian 
course)  a  steadfast  resolution  is  of  most  constant  necessity. 
That  we  may  continue  our  course,  we  must  be  most  stead- 
fastly resoK'ed  that,  ihrough  the  grace  of  God,  we  will  not 
be  put  out  of  our  way.  There  must  be  a  "cleaving  to  God, 
with  full  purpose  of  heart,"  Acts  ii.  23.  And  it  is  plain 
that  a  continual  hope  must  influence  this  resolution  :  Why 
will  I  not  forsake  this  way?  Why  am  I  (with  dependance 
upon  the  grace  of  God)  re.soh'ed  to  persist  in  it,  that  no- 
thing shall  turn  me  out  of  it  1  Why  I  have  a  great  hope 
before  me,  I  hope  for  great  things  by  persisting  in  this  way. 
It  is  a  way  that  leads  to  a  blessed  end,  an  end  which  the 
grace  of  God  hath  encouraged  me  to  hope  1  shall  in  this 
way  attain  unto.  The  apostle  exhorts  the  Colossians  that 
they  continue  in  the  faith  grounded  and  settled,  and  not 
moved  from  the  hope  of  the  Gospel,  Col.  i.  23.  Why 
was  this  new  faith  (as  it  was  a  new  thing  in  the  world  at 
that  time)  to  be  so  steadfastly  stuck  untol  why  must  there 
be  so  resolved  an  adherence  to  it  1  Why,  there  is  the 
highest,  and  greatest,  and  most  glorious  hope  held  up  in 
view  in  that  Gospel,  or  by  that  Gospel  which  is  the  object 
of  this  faith ;  and  which  therefore  claims  and  challenges 


818 


SALVATION  BY  HOPE. 


Seem.  XVIIL 


this  steadfast  adherence  to  the  thing  which  it  represents. 
Therefore  you  are  not  to  be  moved  from  what  is  contained 
in  the  Gospel,  because  it  contains  the  matter  of  so  high  a 
hope. 

It  is  not  tempting  you  by  trifles,  or  shadows,  by  small 
or  little  things  ;  it  is  your  hoped  advantage,  lying  in  this 
Gospel  that  is  now  held  up  in  view  before  you,  which  is  to 
keep  you  unmoved.  The  object  contains  in  itself  the  rea- 
son of  the  act,  and  the  frame  and  disposition  of  the  heart 
required  in  reference  thereunto.     And, 

(3.)  Love  to  God  will  certainly  have  a  most  powerful 
influence  upon  a  Christian's  perseverance; — I  cannot 
leave  the  ways  of  God,  because  I  love  him,  he  hath 
won  my  heart,  I  cannot  think  of  departing  Irom  those 
ways  in  which  I  have  met  with  him,  and  an  acquaint- 
ance hath  been  brought  about  between  him  and  me.  And 
nothing  can  signify  more  to  preserve  and  keep  alive  the 
love  of  Gou  in  the  soul,  in  sirengih  and  vigour,  than  such 
a  hope  God-ward.  I  hope  I  shall  see  him  ere  long,  and 
be  made  perfectly  like  hiin,  and  see  him  as  he  is.  And 
whence  is  this  to  be  hoped  for,  but  from  gracious  commu- 
nications from  himself  !  I  know  ii  must  be  from  his  mere 
kindness,  a  good-will  to  me,  if  ever  I  come  to  be  finally 
happy  in  him,  and  enjoy  him.  The  hope  of  .so  high  and 
great  things  from  him,  how  highly  doth  it  endear  him  to 
us  1  Can  I  forsake  that  God,  turn  aside  from  following 
him  or  walking  with  him,  from  whom  I  hope  for  great 
things  1  "  He  that  hath  this  hope  in  him,  purilieth  himself, 
as  he  is  pure."  He  makes  it  his  business,  so  to  work  out 
that  sin,  that  is,  a  departing  from  God  ;  (for  that  is  the 
notion  of  sin,  aversion  from  God,  turning  off  from  him  ;) 
the  soul  would  be  rid  of  that:  and  hope  maintains  and 
keeps  alive  the  love  of  God  in  the  heart.  I  slill  hope  for 
more  and  more  from  him,  and  therefore  still  love  him  more 
and  more  :  this  holds  the  soul  to  him.  "  Experience  begets 
hope,  and  hope  maketh  not  ashamed,  because  the  love  of 
God  is  shed  abroad  in  the  heart,  by  the  Holy  Ghost," 
Rom.  V.  4,  5.  We  love  him.  Why  7  "  Because  he  first 
loved  us,"  1  John  iv.  19.  What  doth  that  mean  ?  Is  the 
meaning,  that  nobody  loves  God,  till  they  are  assured,  or 
have  assurance  of  his  loving  them  1  No,  that  cannot  be, 
there  is  many  a  sincere  lover  of  God  that  hath  no  a,ssu- 
rance  of  hislove.  But  what  must  it  mean  then  7  Why,  that 
(at  least)  they  have  the  hope  of  it ;  for  it  is  most  certain, 
that  with  absolute  despair,  there  must  be  most  conjunct, 
pure,  unmi.xed  hatred.  If  there  be  pure  despair,  there  will 
be  pure  haired: — nothing  but  hatred  of  God,  where  there 
is  nothing  but  despair  of  his  love.  As  it  is  in  hell,  there 
is  despair  in  perfection,  and  so  there  is  hatred  in  perfection, 
(as  one  may  speak,)  in  that  horrid  kind.  The  meaning 
therefore  can  only  be,  "  we  love  him,  because  he  first 
loved  us,"  to  wii,  because  we  hope  so.  It  is  not  to  be  un- 
derstood, that  everyone  that  loves  God,  hath  an  assurance 
that  he  is  beloved  of  hiin:  but  he  halh  the  hope  of  it, 
otherwise  he  could  never  love  him  ;  and  if  thereupon,  the 
Eoul  doth  love  him,  then  it  saith,  I  must  never  leave  him, 
I  must  cleave  to  him  as  long  as  I  live,  and  for  ever,  through 
all  time,  and  to  all  eternity:  nothing  shall  separate  me 
from  the  love  of  God,  which  is  in  Christ  Jesus  my  Lord; 
nothing  shall  break  those  bonds.  And  most  evident  it  is, 
that  as  that  love  is  drawn  out  into  continual  exercise,  it 
still  doth,  in  all  its  exercises,  run  on  with  the  exercise,  and 
under  the  influence,  of  a  continuing  hope.  I  am  still  ex- 
pecting greater  things  from  him,  and  the  more  I  expect, 
the  more  I  love  him ;  and  the  more  I  love  him,  the  more 
I  am  resolved  to  cleave  to  him,  and  never  to  leave  him. 
And, 

(4.)  Patience  is  another  requisite  to  perseverance  :  and 
hope  halh  a  manifest  influence  upon  that.  Patience  is  no- 
thing else  but  a  suffering  power,  an  ability  to  sufler;  by 
which  our  Saviour  tells  us,  we  possess  our  souls,  that  is, 
save  them.  It  signifies  indeed,  both,  present  liberty,  and 
final  safely  ;  and  that  that  possession  of  our  souls  in  pa- 
tience, preserves  them.  Possession,  in  that  two-fold  sense, 
signifies  liberty  and  self  dominion.  He  is  subject  to  an- 
other's power,  that  can  suffer  nothing ;  but  he  is  master  of 
himself  that  can  sufl^er.  If  he  have  an  ability  tosufFer,  then 
he  keeps  his  self-dominion.  He  can  be  master  of  his  own 
mind,  of  his  own  reason,  of  his  own  conscience,  of  his 
own  judgment,  of  his  own  faith:  but  if  he  can  suffer  no- 


thing, he  must  resign  all,  and  admit  another  master,  he 
must  enjoy  his  own  thoughts,  his  own  sentimenis,  his  own 
reason  and  his  own  con.science  no  longer.  Thence  comes 
aposlacy,  declension  from  God,  his  truths,  his  ways ;  I 
cannot  suflfer,  I  have  no  patience,  no  ability  to  suffer  :  then 
I  must  quit  truth,  holiness,  and  every  thing,  which,  by  my 
adherence  to  them,  will  expose  me  to  the  danger  of  sufl^er- 
ing.  But  if  there  is  patience,  therein  you  possess  your 
souls,  you  will  thereby  keep  your  liberty  and  self-domi- 
nion ;  so  you  secure  to  yourself  final  and  eternal  safety: 
and  .so  keeping  and  possessing  the  soul,  is  in  opposition  to 
the  final  losing,  or  its  being  destroyed,  and  undone  for 
ever. 

And  very  plain  it  is,  that  hope  is  of  most  constant  use 
and  necessity,  to  the  preserving  and  continuing  this  ability 
to  sufl^er,  this  power  of  patience,  or  this  passive  power  ;  no- 
thing doth  so  much  maintain  it  as  hope.  The  occasion  will 
not  last  always:  I  have  the  prospect  of  an  end,  and  the 
hopeful  prospect  of  a  comfortable  and  good  end.  There- 
fore we  both  labour,  and  suffer  reproach,  because  we  trust, 
or  have  liusted,  (so  we  read  it,  but  it  is  in  the  original, 
because  we  have  hoped,)  in  the  living  God,  1  Tim.iv.  10. 

What  a  strange  sort  of  men  are  the.se,  that  will  endure 
to  be  so  exposed,  so  scorned,  .so  trampled  upon,  as  they 
that  bear  the  Christian  name  commonly  are  !  What  is  the 
rea.son  of  if!  What  account  will  a  reasonable  man  give, 
why  he  will  so  expose  himself!  I  will  tell  you  the  reason  ; 
therefore  we  labour  and  suffer  reproach,  becau.-.e  we  hope 
in  God,  in  ihe  living  God,  and  we  are  pretty  well  persuad- 
ed we  shall  not  finally  be  losers  ;  we  shall  not  have  an  ill 
bargain  of  it  at  last.  As  the  same  apostle,  when  he  writes 
himself  "an  apostle  and  servant  of  Jesus  Christ,"  seems 
to  allow,  that  he  was  to  doom  himself  lo  all  the  sufltrings 
and  calamities,  that  the  enemies  of  the  Christian  cause 
could  load  him  with,  and  lay  upon  him,  for  his  assuming 
lo  himself  such  names  of  an  aposlle  and  servant  of  Jesus 
Christ.  But  why  should  Paul,  that  wise  and  prudent  man, 
that  learned  man,  that  man  of  so  considerable  reputation 
among  his  own  countrymen,  why  should  he  come  to  be 
written  among  the  apostles  ar.d  .servants  of  Jesus  Christ  1 
Why,  saith  he,  it  is  in  hope  of  eternal  life,  which  God,  that 
cannot  lie,  hath  promised,  Tims  i.  1,2.  I  avow  my.self  an 
apostle  and  servant  of  Jesus  Chri.si  upon  this  inducement, 
and  for  this  reason,  and  so  I  mean  lo  continue  unto  the 
end.  It  is  the  hope  of  eternal  life,  which  God,  that  can- 
not lie,  hath  promised  to  me.  He  whose  nature  doth 
not  allow  him  to  deceive,  to  whom  it  is  impossible  to 
lie,  I  firmly  and  securely  hope  in  him;  and  therefore  I 
will  readily  dispo.se  myself  to  encounter  all  the  difficulties 
and  hardships,  which  the  .service  of  Jesus  Christ  can  lay 
me  open  to.     Again, 

(5.)  Contentment  with  that  portion  and  allotment  which 
Gotl  aftbrds  us  in  this  world,  is  another  great  preservative 
from  apostacy,  or  requisite  to  perseverance.  And  this  is 
very  much  maintained  by  hope.  If  persons  decline,  and 
turn  off  from  the  holy  way  of  the  Lord,  il  is  generally  ihis 
world  that  tempts  them.  "Demas  halh  forsaken  us,  hav- 
ing loved  this  present  world,"  2  Tim.  iv.  8.  But  if  a  man 
be  well  enough  sati.sfied  with  the  portion  (whether  it  be 
more  or  less)  which  God  halh  alloied  him  of  the  good 
things  of  this  world,  then  he  is  safe  from  temptation.  But 
how  shall  he  come  to  be  sati.sfied  with  a  lesser  portion  of 
the  things  of  this  world?  Why,  it  is  the  hope  of  enough 
hereafter  that  satisfied  him  : — I  have  no  great  things  now, 
nor  do  I  matter  that,  I  am  not  solicitous  about  it,  I  hope 
for  greater  and  a  better  stale. 

What  made  Abraham,  and  Isaac,  and  Jacob,  expase 
themselves  lo  continued  wandering,  and  lo  dwell  in  tents; 
when  God  had  given  them  a  country  (one  of  the  best  in 
the  world)  by  special  grant,  to  have  it  as  their  inheritance, 
yet  they  lived  as  strangers,  even  in  their  own  country, 
dwelling  in  tents;  so  ai  that  they  declared  themselves 
pilgrims  and  strangers  upon  earth  1  What  doth  this  signii'y 
and  mean  1  Why,  this  declares  plainly,  that  they  seek  a 
counlrv,  ihev  hope  and  seek  for  a  better  country  than  all 
Ihe  world  can  afl^ord  them ;  (Heb.  xi.  13.)  therefore  they  tell 
Ihe  world,  and  tell  it  plainly,  while  we  are  upon  earth,  we 
are  but  pilgrims  and  strangers  liere;  the  world  can  tempt 
us  with  none  of  its  baits  :  let  the  things  it  presents  to  our 
view,  and  makes  us  an  offer  of,  be  never  so  great,  never  so 


Sehm.  XVIII. 


SALVATION  BY  HOPE. 


819 


special,  they  signify  nothins;  with  us,  for  every  thing  we 
can  touch,  that  we  can  handle,  or  have  to  do  with,  smells 
of  earth,  and  we  are  strangers  and  pilgrims  here  upon 
earth.  And  this  was  a  plain  declaration,  their  minds  were 
higher,  carried  to  somewhat  in  a  higher  region.  They  de- 
clare plainly,  ihey  are  seeking  a  country.  And  what  coun- 
try is  that  7  Why,  abetter  and  a  heavenly  country.  And 
therefore  God  is  not  ashamed  to  be  called  their  God,  Heb. 
xi.  16.  It  was  the  hope  of  those  high  and  great  things 
above,  that  drew  up  their  hearts,  and  therelbre  this  world 
could  not  entangle  them. — Their  way  was  above,  (as  the 
way  of  the  wise  is,)  to  escape  from  hell  and  death  beneath. 
But  it  was  hope  that  carried  them  up  into  those  higher 
regions,  so  far  out  of  the  reach  of  deadly  snares;  the  snares 
of  death,  as  the  wise  man  calls  them.     And  again, 

(6.)  As  contentment  is  a  great  preservative  from  the 
danger  of  aposlacy,  or  a  great  requisite  to  perseverance;  so 
is  the  desire  of  the  better  things  of  the  belter  world,  that 
belter  countrj',  a  very  good  preservative  too.  We  must 
/mow  that  the  spirit  of  man  mustof  course,  when  it  is  drawn 
off  from  one  sort  of  objects,  apply  and  turn  itself  to  another 
sort.  It  hath  not  its  good  within  itself,  it  cannot  be  a 
deity,  a  god  to  itself;  it  must  have  a  good  to  satisfy  itself, 
aliunde  out  of  itself  If  it  be  not  from  this  world  that  it 
looks  for  this  good,  it  must  find  elsewhere  that  which  may 
be  moie  suitable  and  more  grateful  to  it.  Its  desires, 
when  they  are  confined,  limited,  and  moderated  by  con- 
tentment, in  reference  lo  this  world,  are  then  removed  and 
transferred  to  the  things  of  the  other  world  ;  and  so  it  is 
kept  in  a  steady,  composed  slate.  When  it  sees  that  the 
things  of  this  world  are  not  suitable,  will  not  satisfy,  it  is 
not  at  a  loss  what  it  shall  do  ne.xt.  A  superior  good  pre- 
sents and  offers  itself,  and  the  new  nature  in  it  doth  at- 
temper, and  suit  its  desires  to  that.  And  if  it  do  desire 
things  of  that  higher  and  upper  region,  it  is  in  no  danger 
of  being  drawn  off  from  God,  while  that  desire  remains, 
lives,  and  flourisheth,  and  is  in  any  power  with  it. 

But  now  it  so  much  the  more  desires,  by  how  much  the 
more  it  hopes;  desire  languisheth  if  hope  fails,  as  it  is  in 
reference  to  any  thing  else,  whereby  as  to  the  first  appear- 
ance of  good,  if  comes  to  its  object.  Is  there  any  drawing 
forth  of  desire  towards  it,  and  we  come  to  consider,  and 
coDteraplale  the  matter,  and  we  find  it  to  be  an  unattain- 
able thing,  a  thing  to  be  despaired  of,  then  we  desert,  desire 
fails,  and  grows  flat  of  course.  It  is  a  thing  rarely  lo  be 
found,  that  desire  remains  in  any  vigour,  to  any  object,  in 
reference  whereunto  there  is  no  hope,  or  in  reference 
whereiinto  there  is  nothing  but  simple  despair.  Indeed, 
the  first  appearance,  or  view  of  goodness,  or  amiableness, 
in  the  object,  may  draw  forth  that  which  we  call  simple 
de-sire,  so  far  as  to  put  us  upon  the  inquiry,  is  such  a  thing 
to  be  gained,  yea  or  nay  %  And  if  we  find  it  is  not,  desire 
fails,  the  hopelessness  of  the  thing  makes  us  lay  aside  the 
thoughts  of  it,  and  accordingly  there  is  no  more  desire.  If 
the  desires  of  heavenly  felicity  live  in  our  souls,  this  earth 
will  never  pluck  us  off  from  God;  but  that  desire  will  last 
no  longer  than  hope  lasts,  that  such  a  slate  is  not  unat- 
tainable. We  shall,  by  the  grace  of  God,  be  enabled  to 
reach  the  felicity  of  that  state,  we  shall  not  be  frustrated 
or  disappointed  at  length  : — then  saith  the  soul,  I  will  hold 
on  my  course.     And  then  again, 

(7.)  Watchfulness  is  requisite  to  a  Christian's  continued 
progress  in  his  course  to  final  salvation.  But  there  can 
be  no  such  thing  as  watchfulness  without  hope.  Watch- 
ing imports  a  continual  design,  and  of  self-preservation  ; 
but  when  the  hope  of  that  fails,  then  all  subordinate  and 
subservient  means  are  laid  aside.  But  this  is  a  thing  en- 
joined us,  in  order  to  preservation,  to  watch  always.  And 
to  this  I  might  add, 

(8.)  Pray  alv^ays  too.  This  is  requisite,  as  most  con- 
junct with  the  other.  And  sure  we  are,  as  there  can  be 
no  watching,  so  ihere  can  be  no  praying,  without  hope  ; 
this  is  most  evident.     And, 

(9.)  A  complacential  doing  of  good,  or  a  disposition  of 
doing  good  with  complacency.  This  makes  the  ways  of 
God  pleasant  to  men,  so  as  they  will  never  leave  them,  nor 
turn  aside  from  them  :  but  it  is  hope  that  inducelh  them 
hereunto.  It  is  a  sowing  to  the  Spirit,  when  w,e  are  doing 
good.  The  apostle  calls  it  so.  "  They  that  sow  to  the 
Spirit,  shall  of  the  Spirit  reap  life  everlasting,"  Gal.  vi.  8. 


Then  immediately  follows,  "  As  ye  have  opportunity,  do 
good  unto  all,  especially  to  them  that  are  of  the  house 
hold  of  faith."  This  is' sowing  to  the  Spirit  suitably  or 
subserviently  to  the  kindness,  and  goodness,  and  benig- 
nity of  the  Divine  Spirit.  But  whosoever  sows,  soweth  in 
hope,  that  he  may  be  partaker  of  his  hope.  That  course  of 
well-doing  is  continued,  and  the  soul  is  held  on  in  it,  by 
the  power  and  influence  of  a  continued  hope.  "  It  is  by 
patient  continuance  in  well-doing,  that  we  are  to  seek  for 
glory,  and  honour,  and  immortality,  unto  eternal  life," 
Rom.  ii.  7.     I  add  again, 

(10.)  Fervency  in  a  course  of  duty  is  a  very  great  re- 
quisite to  continuance  in  it.  We  shall  soon  grow  wear}-  of 
that  cour.se  of  duty,  wherein  we  have  no  fervour  in  our 
own  spirits.  It  is  a  wearisome  thing  to  pray  continually, 
without  any  fervour ;  and  for  such  work  as  this  we  are 
now  engaged  in,  to  preach  or  hear,  if  there  be  nothing  of 
fervour  in  us  in  these  exercises,  it  is  very  dull  work,  and 
such  as  we  shall  not  be  well  pleased  to  hold  on  long  in  ; 
now  it  is  plain,  that  hope  maintains  the  fervour  of  the 
spirit  in  duly.  "  Be  fervent  in  spirit,  .serving  the  Lord," 
(Rom.  xii.  11,  12.)  and  "  rejoicing  in  hope,"  are  words  im- 
mediately connected.    And, 

(11.)  Christian  temperance  is  a  great  thing  to  preserve 
us  from  aposlacy.  There  is  nothing  that  doih  more  effect- 
ually betray  a  soul  into,  and  ingulf  it  in,  final  ruin,  than  the 
letting  loose  sensual  inclinations.  And  you  find  it  is  the 
great  design  of  ihe  Gospel  under  which  we  live,  and  of  the 
grace  that  appeareth  in  it,  bringing  salvation,  "  To  teach 
us  to  deny  ungodliness  and  worldly  lust,  and  to  live  so- 
berly, righleouslv,  and  godly,  in  this  present  world,"  Titus 
li.  U,  \%  13.  And  how  are  we  induced  hereunto  1 
"  Looking  for  the  blessed  hope,  and  the  glorious  appearing 
of  the  great  God,  and  our  Saviour,  Jesus  Christ."  There 
IS  nothing  that  in  common  experience  proves  so  falal  lo 
manv,  that  had  begun  well  in  a  course  of  religion.  Some 
hopeful  young  ones,  ihat  have  been  struck  with  convic- 
tions, God  hath  begun  to  awaken  them,  to  take  hold  of 
their  spirits  ;  and  they  have  had  some  tastes  and  relishes 
of  the  word  of  God,  and  of  divine  and  heavenly  things; 
hut  we  have  found  ihcm  recede,  and  go  off  again.  And 
how  came  it  to  pass  1  Why,  they  lost  all  in  a  debauch, 
that  extinguished  the  convictions  of  conscience  and  the 
desires  of  heart  that  begun  to  be  stirred  in  them  God-ward 
and  heaven-ward. 

Now  it  is  the  hope  of  a  soul  which  is  its  safely  in  this 
ca,se.  What  1  shall  I  lo.se  so  great  a  hope,  for  the  plea- 
sure of  an  hour,  or  a  moment  1  It  is  because  that  I  have 
great  hope  concerning  this  soul  of  mine,  and  concerning 
that  vast,  immense  eternity,  that  is  in  view  before  me,  and 
whereof  I  have  the  prospect,  that  I  will  not  do  so;  I  am 
born  to  great  hopes,  and  therefore  I  will  not  destroy  them 
by  so  mad  a  folly  as  this,  to  throw  away  a  soul,  arid  to 
throw  awav  ."o  great  hopes,  to  please  two  or  three  fools, 
that  would  only  have  me  go  to  hell  in  company  with  them, 
or  to  keep  them  company  there.  No,  if  persons  have  any 
apprehension,  that  God  hath  been  at  work  with  them,  about 
the  affairs  of  their  souls,  in  reference  to  eternity,  this  may 
be  the  beginning  of  a  new  birth,  of  a  divine  birih  ;  and  if 
so,  whatsoever  parentage  one  is  born  of  his  hopes  are 
suitable  to  his  parentage.  If  I  am  under  the  regenerating, 
divine  influence,  born,  or  shall  be  born,  (if  things  come  to 
a  good  issue,)  a  son  of  the  greaie-st  of  lathers,  a  child  of 
God:  then  if  a  child,  an  heir,  an  heir  of  God,  and  joint- 
heir  of  Christ.  Then  how  high  and  great  are  my  hopes  ! 
How  glorious  expectancies  are  those  that  I  have  in  pros- 
pect before  me  !  And  what  7  to  lose  all  this  for  the  plea- 
sure of  a  debauch  1  It  is  hope  that  makes  the  mind  ,'sobcr, 
(as  was  before  hinted,)  "Gird  up  the  loins  of  your  minds, 
be  sober,  and  hope  to  the  end."  That  you  may  be  sober, 
that  you  may  have  sobrieiy  of  mind,  of  thinking,  and  of 
judging  reasonably  of  things,  keep  hope  in  exerci.se ;  do 
but  consider  what'  you  hope  for,  and  you  will  be  safe. 
And  lastly, 

(12.)  Joy  is  a  great  requisite  to  perseverance,  and  will 
be  of  great  use  to  us,  in  order  thereunto.  "  The  joy  of  the 
Lord  is  his  people's  strength,"  (Neh.  viii.  10.)  to  carry  them 
through  the  duties  and  difficulties  of  the  Christian  state. 
And  how  is  that  jov  to  be  maintained  1  "  We  rejoice  in 
hope  of  the  glory  of  God,"  (Rom.  v.  2.)  and  our  rejoicing 


820' 


SALVATION  BY  HOPE. 


Serm.  XIX. 


is  to  be  in  hope,  Rom.  xii.  12.  It  is  hope  that  feeds  joy 
in  reference  to  things,  while  we  are  in  this  present  state 
which  (loih  not  alford  much  of  immediate  enjoyment, 
otherwise  than  that  we  have  by  anticipation.  It  is  hope 
that  directs  to  that  which  is  within  the  veil,  (Heb.  vi.  19.) 
takes  hold  of  invisible  things,  and  so  is  as  "an  anchor  to 
the  soul,  both  sure  and  steadfast."  The  soul  rejoiceth  to 
find  itself  upon  sure  terms,  rejoiceth  in  hope,  in  the  strength 
and  power  of  that  hope,  which,  as  its  anchor,  is  thrown 
within  the  veil,  and  takes  hold  of  the  unseen  things  there. 
"  The  God  of  peace  fill  you  with  all  joy  and  peace  in  be- 
lieving," (Rom.  XV.  13.)  as  the  apostle  prays  for  the  Chris- 
tian Romans.  The  more  joy,  the  more  vigour  in  your 
course,  the  joy  of  the  Lord  will  be  your  strength;  and  the 
more  hope,  the  more  joy. 

You  see  these  many  ways  hope  cannot  but  have  an  in- 
fluence unto  Christians'  perseverance  iu  the  way  and 
course,  into  which  regeneration  and  converting  grace  hath 
brought  them. 

The  next  thing  will  be  to  show  you,  what  encourage- 
ments a  Christian  hath  thus  to  hope  for,  while  his  hope  is 
to  be  sufficient  for  him  all  along  in  his  course,  something 
or  other  must  be  sufficient  unto  it,  something  or  other 
must  sustain  it,  that  doth  sustain  him. 


SERMON  XIX: 


Rom.  viii.  24. 

We  are  saved  by  hope. 

Having  shown  what  advantages  hope  gives  a  Christian's 
progress  in  his  way,  we  now  come  to  let  you  see  what 
ground  a  Christian  hath  for  such  a  hope,  to  wit,  that  by 
the  grace  of  God,  and  the  assistance  to  be  given  continu- 
ally from  him,  he  shall  be  kejjt  and  preserved  from  the 
great  danger  of  fatal,  destructive  backsliding  and  apostacy 
from  God,  and  a  departure  from  his  ways  ;  from  turnini 
aside  into  crooked  paths,  with  the  workers  of  iniquity 
(Psal.  cxxv.  5.)  and  from  returning  into  those  ways  at 
length,  "  which  take  hold  of  hell,  and  lead  down  to  the 
chambers  of  death,"  Prov.  v.  5.  But  before  I  come  to 
show  you  what  ground  a  serious  Christian  hath  for  such 
a  hope,  something  I  mu.st  premise  unto  you.     As, 

1.  That  the  grounds  which  he  had  for  his  former  hope 
before  his  conversion,  and  which  had  influence  thereupon, 
do  still  remain,  and  are  equally  grounds  to  him  of  this 
continuing  hope  that  is  to  influence  his  whole  after-course, 
and  with  much  more  advantage.  We  are  not  to  suppose 
that  the  grounds  of  the  hope  that  I  am  now  speaking  of, 
do  make  the  former  grounds  cease.  The  grounds  of  the 
former  hope,  that  which  I  told  vou  might  be  only  (and 
indeed  must  be  before  conversion)  no  more  than  a  rational 
human  hope,  assisted  by  common  grace ;  what  ground 
there  was  for  that  hope  doth  still  remain,  and  is  still  im- 
provable to  more  advantage  :  and  the  grounds  of  this 
following  hope  are  not,  in  reference  to  those  grounds,  pri- 
vative, but  cumulative,  (as  is  wont  to  be  said  in  such 
cases,)  that  is,  they  do  not  take  away  the  former,  but  add 
thereunto.  Whatsoever  ground  of  hope  there  was  before, 
for  a  poor  wandering  sinner  to  return,  and  come  back  to 
God,  and  seek  reconciliation  and  peace  with  him,  to  wit, 
from  the  gracious  nature  of  God,  from  the  rich  fulness  of 
Christ's  sacrifice,  from  the  freeness  of  the  Gospel  tender, 
and  invitation,  and  from  the  power,  and  grace,  and  office 
of  the  Holy  Ghost :  these  grounds  do  still  remain,  in  re- 
ference to  the  present  case,  and  are  improvable,  even  with 
more  advantage,  as  you  will  see  in  reference  thereunto. 
And  again, 

2.  This  is  to  be  noted  by  way  of  premise.  That  the  hope 
which  they  are  to  take  encouragement  for,  is  not  to  be  a 
rash,  fearless  hope.  It  is  not  to  he  a  hope  without  fear, 
pray  do  not  mistake  the  matter  as  to  this,  we  are  not  to 
aim  at  any  such  hope  as  shall  be  exclusive  of  fear,  or  that 
shall  make  that  a  useless  thing,  a  useless  principle,  a 

*  Preached  June  28th,  1691. 


useless  grace  in  the  soul.  We  are  told,  "  They  are  blessed 
that  fear  always;  (Prov.  xxviii.  14.)  but  he  that  hardens 
his  heart,  (that  is,  in  opposition  to  such  a  fear,)  shall  fall 
into  mischief"  And  elsewhere  we  find  such  oppositions 
of  fear  to  hardness  of  heart,  made  to  one  another.  "  Why 
ha.st  thou  made  us  to  err  from  thy  ways,  and  hardened  out 
hearts  from  thy  fear?"  Isa.  Ixiii.  17.  and  we  are  directed 
to  "  perfect  holiness  in  the  fear  of  God,"  2  Cor.  vii.  3. 
and  warned  "  not  to  be  high-minded,  but  fear,"  Rom.  xi. 
20.  and  charged  "  to  work  out  our.salvation,  with  fear  and 
trembling,"  Phil.  ii.  12.  Even  they  are  so  charged,  whom 
the  apostle  had  a  little  before  expressed  his  confidence 
concerning  them,  that  "  God  that  had  begun  a  good  work 
in  them,  would  perfect  it  unto  the  day  of  Christ,"  Phil.  i.  6. 
And  yet  he  requires  and  charges  them  in  his  name,  and  by 
his  authority,  whom  God  had  exalted  to  so  high  a  pitch, 
as  to  give  him  a  name  above  every  name,  wherefore, 
(saith  he  hereupon,)  this  charge  I  solemnly  give  you,  that 
his  name  and  authority  may  he  owned,  not  only  in  "  my 
presence,  but  much  more,  being  absent,  you  work  out 
your  salvation,  with  fear  and  trembling." 

There  is  no  such  state  of  a  Christian  attainable  in  this 
life,  that  ought  to  make  fear  a  useless  thing,  and  to  super- 
sede it.  I  say  there  is  no  such  state  as  this;  no,  nor 
undoubtedly  in  heaven  itself,  where  reverence  of  God  is 
higher  than  now  we  are  capable  of,  infinitely,  unspeakably, 
exceedingly  higher.  It  will  be  part  of  that  homage,  that 
we  shall  be  eternally  paying  to  his  throne,  and  part  of  our 
felicity  too,  because  of  the  pleasantness  of  that  temper,  the 
suitableness  and  congruilyof  it  to  a  right  mind,  apprehen- 
sive of  what  is  due  to  the  Eternal  Being;  and  besides,  we 
are  told  this  is  the  very  means  of  our  preservation.  He 
that  hath  promised  to  keep  his,  hath  promi.sed  to  keep 
them  thus,  "  I  will  put  my  fear  into  their  hearts,  and  they 
shall  not  depart  from  me."  I  mean  to  make  use  of  that  as 
the  great  preservative  principle  in  them,  Jer.  xxxii.  40. 
Ezek.  xxxvi.  27. 

Indeed  the  understanding  of  all  this  doth  but  depend 
upon  one  plain  thing,  that  it  is  fit  and  needful  that  every 
one  should  have  a  distinct  notion  of  in  his  own  mind,  to 
wit, how  vast  the  difference  is  between  fear  and  fear; — the 
fear  of  reverence,  and  the  fear  of  horror,  (as  I  may  filly 
enough  distinguish  it,) — the  fear  of  a  saint,  and  the  fear  of 
a  devil: — the  fear  of  heaven,  and  the  fear  of  hell; — so 
vastly  difl^erent  they  are.  The  one  fear  doth  involve  ha- 
tred in  it  essentially  odi/umus  quem  mehamus,  we  hate  him 
whom  we  so  fear,  we  cannot  but  do  so ;  but  the  other  doth 
essentially  carry  love  in  it.  The  fear  of  reverence  carries 
a  complacency  in  the  dignity,  honour,  and  exaltation  of 
him,  towards  whom  we  exercise  this  affection  ;  and  yet  it 
hath  a  collateral  and  secondary  respect  to  our  own  interest 
too,  and  so  ought  to  have,  and  must  have  ;  as  the  love  we 
bear  to  God,  and  our  true  love  to  ourselves;  the  love  by 
which  we  design  glory  to  him,  and  the  love  by  which  we 
design  blessedness  in  him,  are  the  same  love.  That  there- 
fore is  a  further  thing,  that  thereupon  we  are  to  consider. 
Again, 

3.  We  must  hereupon  note  this  too.  That  the  hope  unto 
which  we  are  to  be  encouraged  of  being  kept  from  apostacy, 
and  enabled  to  persevere,  and  hold  on  in  the  ways  of  God 
to  the  end,  it  must  consequently  be  such  as  shall  admit 
of,  as  shall  noi  exclude,  hut  infer  all  the  subsequent  cares 
and  endeavours,  that  are  most  agreeable  and  correspondent 
to  such  a  fear,  as  hath  been  before  expressed,  to  wit,  our 
continual  watchfulness  over  ourselves,  our  abstaining 
from  known  gross  evils,  our  endeavour  to  repress  the 
beginnings,  the  fir.st  motions  and  stirrings  of  sin,  ourgivirg 
ourselves  to  prayer,  our  meditating  upon  the  things  of  God, 
our  attending  duty,  and  waiting  on  God  in  his  ordinances, 
our  avoiding  temptations,  and  shunning  the  society  of 
them  that  walk  in  pernicious  and  destructive  ways.  Our 
hojre  of  being  kept,  it  must  not  exclude,  but  infer,  all  this 
care  and  endeavour  of  our  own,  in  order  to  our  being  so 
kept.  As  a  man's  hope  of  having  his  natural  life,  and 
health,  and  strength,  and  soundness  preserved,  ought  to  be 
with  a  conjunct  care  of  himself  all  along.  It  were  a  mad 
hope,  if  a  man  should  then  hope  that  his  life,  strength,  and 
soundness,  should  be  preserved,  ifhestarve  himself,  or  stab 
himself,  or  poison  himself,  or  run  into  houses  infected  with 


Serm.  XIX. 


SALVATION  BY  HOPE. 


821 


the  plagufii  or  associate  himself  with  persons  that  have 
pestilential  diseases  upon  them,  and  the  like:  this  were 
a  mad  hope,  that  I  should  be  kept  well  at  this  rate.  And 
it  is  easily  apprehensible  how  this  is  to  be  applied  to  our 
present  case ;  we  are  to  hope  we  shall  be  kept,  but  we  are 
not  to  hope  we  shall  be  kept  in  a  continual  neglect  of 
ourselves ;  if  we  will  famish  and  starve  our  souls,  if  we 
will  stab  them  in  a  liberty  of  known  acts  of  sin,  if  we  will 
infect  them  by  running  into  contagious  company,  if  we 
will  associate  with  such,  and  familiarly  converse  with 
them,  that  have  the  plague  upon  them,  if  we  are  not  afraid 
of  drawing  contagion  from  so  mortal  breath,  our  hope  will 
be  a  very  foolish  hope,  and  not  the  hope  I  am  now  to  en- 
courage.   And, 

4.  We  must  note  further,  that,  supposing  that  many,  or 
any  be  in  doubt  whether  they  have  yet  a  holy,  good  princi- 
ple in  them  ;  whether  they  are  yet  come  into  the  regenerate 
state,  have  that  already  inlaid  m  them,  which  the  Scripture 
calls  the  seed  of  God,  and  a  divine  nature  ;  if  (I  sa)')  any 
be  in  doubt  about  it,  it  is  not  needful  that  they  shoulcl  stay 
for  a  resolution,  in  order  to  the  receiving  any  encourage- 
ment from  what  I  am  further  to  say;  though  they  cannot 
so  certainly  say  that  the  things  that  are  after  to  be  said  do 
concern  them  as  regenerate  persons,  as  those  that  are  al- 
ready in  a  state  of  grace  :  yet  they  will  find  that  there  may 
be  encouragement  taken  from  thence,  though  not  so  di- 
rectly in  order  to  the  bringing  of  them  into  it ;  and  so  none 
should  think  that  what  is  said  doth  no  way  concern  them, 
because  they  are  not  yet  certain  that  they  are  regenerate. 

Whatsoever  is  received,  is  received  according  to  the  dis- 
position of  the  recipient.  If  there  be  a  regenerate  princi- 
ple, that  will  so  much  the  more  readily  entertain  and  close 
with  what  is  spoken  for  its  own  strengthening,  and  further 
invigorating,  and  for  its  nutriment.  But  if  there  be  not, 
yet  if  there  be  a  tendency  that  way,  any  seriousness  of 
spirit  about  any  such  thing,  and  with  reference  thereunto 
we  must  know  that  is  a  true  maxim  in  spirituals,  as  well 
as  in  naturals,  Eisdem  nulrimur  exquihus  constamur ;  we 
are  nourished,  and  do  consist  of  the  same  thing,  the  very 
same  thing.  And  that  which  is  suitable  to  the  maintain- 
ing, enlivening,  improving,  and  growth  of  a  principle  of 
divine  life  in  the  soul,  is  suitable,  in  some  measure,  to  the 
begetting  of  it  too.  Even  the  san:.e  word,  in  the  sum  and 
substance  of  it,  by  which  we  are  to  grow,  and  which  we 
are  to  receive  as  "  sincere  milk,"  for  that  design,  that  we 
may  grow,  and  may  be  strengthened  by  it ;  by  the  same 
word,  also,  are  we  "begotten  again  by  the  word  of  truth," 
James  i.  17.  And  by  "  the  incorruptible  seed,"  the  "  word 
of  God,"  1  Pet.  i.  20.  "Sanctify  them  by  thy  truth  ;  thy 
word  is  truth,"  John  xvii.  17. 

Now  these  things  being  thus  forelaid,  all  that  I  shall  say 
for  the  encouragement  of  such  a  hope  as  I  am  now  speak- 
ing of,  will  be  reduced,  and  is  fitly  enough  reducible,  one 
way  or  other,  to  this  one  ground,  the  Gospel  of  the  cove- 
nant of  God  in  Christ.  That  lays  before  you  the  firm  and 
sure  foundation  of  such  a  hope ;  and  it  will  indeed  some- 
what diversely  give  encouragement  according  to  the  differ- 
ent states  of  men,  (though  principally  I  intend  now  the 
regenerate  state,)  if  you  do  but  accordingly  consider  the 
different  notions  under  which  we  may  look  upon  this  cove- 
nant ;  in  short,  we  may  look  upon  it  either  as  proposed,  or 
as  actually  entered.  As  proposed,  so  it  gives  a  ground  of 
hope  to  enter  it ;  and  thereupon  gives  a  ground  for  all  the 
consequent  hope  whereof  I  am  speaking. 

But  if  it  be  actually  entered,  and  that  can  he  dislinctiv 
and  with  clearness  reflected  upon,  then  you  have  the 
nearer,  the  more  immediate,  the  firmer  and  surer  ground, 
for  such  a  hope  as  I  am  now  to  speak  of.  And  your  hope 
ought  to  arise  to  proportionable  degrees  of  life,  strength, 
and  vigour  in  you.  But  the  great  foundation  of  this  hope 
lies  here  in  the  Gospel  covenant,  whoever  of  you  have  any 
concern  for  your  souls;  whoever  of  you  are  bethinking 
yourselves  how  not  to  perish,  how  at  length  to  be  saved ; 
lo,  here  you  lay  your  hope  upon  the  Gospel  covenant,  the 
covenant  of  God  in  Christ. 

For  do  but  consider,  that  the  apostle,  speaking  of  the 
case  of  the  infidel  pagan  world,  and  of  the  case  of  the 
Ephesians,  when  they  were  such,  hesaith,  "  Ye  were  aliens 
from  the  commonweahh  of  Israel,  and  strangers  to  the 
covenant  of  promise ;  and  without  Christ,  and  without  hope, 
56 


and  without  God  in  the  world,"  Ephes.  ii.  12.  All  the 
while  that  you  were  aliens  from  the  commonwealth  of 
Israel,  and  from  the  covenant  of  promise;  all  the  whiU 
that  you  were  as  a  people  of  another  country,  (as  the  e.T:- 
pression  signifies,)  in  being  "  strangers  to  the  covenant  of 
promise,  and  without  Christ ;"  you  were  without  hope  too, 
and  "  without  God  in  the  world  ;"  atheists  in  the  world. 

The  ground  of  the  Christian's  hope  as  to  perseverance, 
is  the  Gospel  covenant,  Christ  being  the  great  agent  that 
was  to  bring  about  a  relation  ;  and  in  order  thereunto  to 
bring  you  into  covenant  with  God  through  himself  If 
you  know  nothing  of  the  covenant  of  promise,  you  are 
without  hope.  This  is  the  sum  of  all ;  here  must  your 
hope  be  laid,  upon  this  great  foundation. 

And  this  is  not  a  new  thing,  but  as  old  as  faith  hath  been 
in  the  world,  and  as  holiness  hath  been,  or  any'lhing  hath 
been  of  the  divine  life.  This  covenant  of  God  in  Christ, 
it  is  said  even  to  be  but  confirmed  when  the  law  was  given 
by  Moses  on  mount  Sinai;  the  covenant  that  was  con- 
firmed of  God  in  Christ  to  Abraham.  It  was  even  con- 
firmed before  to  Abraham ;  it  received  a  new  confirmation 
there;  it  was  not  made  with  Abraham  then,  Gal.  ii.  16. 
It  was  then  but  confirmed  to  Abraham.  This  covenant  of 
God  in  Christ  being  of  a  much  more  ancient  date.  David, 
when  he  lay  a  dying,  here  was  the  ground  of  his  hope  ; 
"  Thou  hast  made  with  me  an  everlasting  covenant,  ordered 
in  all  things,  and  sure  ;  and  this  is  all  my  salvation,  and 
all  my  desire,  although  thou  make  it  not  lo  grow ;"  (2 
Sam.  xx.\iii.  5.)  to  wit,  his  house,  spoken  of  before,  "  al- 
though my  house  be  not  so  with  God."  God  had  said 
many  things  to  him  about  his  house  and  family  heretofore, 
a  great  deal  more  distinctly  and  expressly  than  he  doth 
usually  to  men  about  their  houses  and  families,  when  they 
are  to  be  extinct  and  gone.  But  David's  mind  was  upon 
something  else, — something  greaier  and  more  considerable 
than  ail  this;  "Although  my  house  be  not  so  with  God, 
(come  of  my  house  and  external  concernments  what  will,) 
here  is  "  all  my  salvation,  and  all  my  desire,"  that  thou 
hast  "  made  with  me  an  everlasting  covenant,  ordered  in 
all  things  and  sure ;"  which  had  an  aspect  upon  higher 
and  greater  things  than  that  of  a  temporal  kingdom  m  this 
world,  how  big  soever  that  may  look  in  many  an  eye. 

And,  concerning  David's  understanding  and  knowledge 
in  the  mystery  of  Christ,  (as  I  may  use  those  words  well 
enough  in  reference  to  him,)  when  we  hear  him  speak  so 
often  of  his  hoping  in  the  word  of  God,  this  must  be  the 
word  which  he.is  to  be  understood  principally  lo  mean,  the 
word  of  this  everlasting  covenant ;  "  I  had  fainted  for  thy 
salvation,  but  I  hoped  in  thy  word,"  P.sal.  cxix.  49.  In- 
tent he  was  upon  salvation  ;  and  sometimes  being  ready  to 
faint  about  it,  his  hope  in  God's  word  kept  him  from  faint- 
ing; "  Thou  art  my  hiding-place  and  my  shield,"  Psalm 
cxix.  114.  I  do  hope  in  thy  word.  You  have  that  which 
is  agreeable,  in  another  place,  where  he  again  professeth 
his  hope  in  God's  word,  a'  d  invites  all  Israel  to  join  with 
him  in  waiting  for  the  Lord,  (Psalm  cxxx.  G,  7.)  from  day 
lo  day,  more  than  that  ihey  wait  for  the  morning  ;  "  Let 
Israel  wait  on  the  Lord,  for  with  him  is  mercy  and  plen- 
teous redemption,  and  he  will  redeem  Israel  from  all  his 
iniquities."  This  is  the  summary  thing,  llie  Gospel  of  the 
covenant  of  God  in  Christ,  which  is  the  great  ground  and 
foundation  of  this  hope. 

But  to  speak  more  particularly  and  distinctly  to  it,  you 
will  have  several  grounds  of  hope  .some  way  or  other  re- 
ducible hither,  if  you  will  but  consider  sundry  things  that 
we  liave  to  reflect  upon  relating  and  belonging  to  this 
covenant.     As, 

1.  The  Author  of  this  covenant  is  to  be  considered.  It 
is  God's  own  covenant ;  he  is  not  only  a  covenanting  party, 
but  he  hath  formed  the  covenant,  and  is  the  first  in  the 
covenant.  It  is  he  that  hath  ordained  and  contrived  the 
model  of  it ;  and  doth  propose  it  to  us,  and  enjoin  it  upon, 
us,  as  to  what  is  our  part  in  this  covenant  of  God  in  Christ. 
And  concerning  him,  though  I  might  insist  upon  many 
things,  I  shall  only  mention  these  two,  to  show  how  firm 
a  ground  of  hope  yon  have  from  the  Author  of  this  cove- 
nant, to  wit,  his  all-sufficiency,  and  his  faithfulness. 

(1.)  His  all-sufficiency.  When  he  was  drawing  Abra- 
ham into  the  covenant,  or  designing  to  confirm  him  in  a 
covenant  state,  so  he  mentions  himself,  I  am  God  all-suf. 


SALVATION  BY  HOPE. 


Serm.  XIX. 


ficient ;  that  was  enough  for  his  part.  "  "Walk  before  me, 
and  be  thou  perfect,"  (Gen.  xviii.  1.)  that  would  be  also 
enough  for  Abraham  on  his  part ;  as  you  know,  if  you 
have  occasion  to  transact  affairs  with  a  man,  to  contract  a 
covenant  with  him  about  matters  of  importance  to  you,  the 

treat  thing  you  will  have  your  eye  upon  is.  Is  the  person 
deal  with  sufficient  1  If  you  are  sure  that  he  is,  you 
traffic  with  much  more  security,  he  being  a  man  of  known 
sufficiency.  Saith  God,  I  am  an  all-sufficient  God  ;  come, 
who  hath  a  mind  to  deal  with  me"?  to  transact  with  me, 
and  traffic  with  me  1  who  will  come  into  my  covenant  1 
And, 

(2.)  His  faithfulness  is  a  most  firm  foundation  of  hope  : 
such  faithfulness  as  wherewith  consists  no  possibility  of 
being  false ;  "  In  hope  of  eternal  life,  which  God  that  can- 
not lie  hath  promised,"  Tit.  i.  9.  "  And  by  two  immu- 
table things,  in  which  it  is  impossible  for  God  to  lie,  the 
heirs  of  promise  might  have  strong  consolation,  who  have 
fled  for  refuge,  to  lay  hold  on  the  hope  set  before  them," 
Heb.  vi.  17,  18.  You  say  you  shall  one  day  sink,  you 
shall  fail,  you  shall  perish,  you  shall  be  lost  after  so  many 
.stops  in  the  ways  of  God.  Think  who  hath  promised  you. 
The  God,  all-sufficient ;  and  that  he  is  faithful  that  hath 
promised. 

And  consider  these  things  in  reference  to  one  another, 
his  faithfulness  to  his  all-sufficiency  :  he  is  therefore  faith- 
ful because  he  is  all-sufficient.  It  is  a  great  matter,  rightly 
to  understand  this.  It  is  impossible  to  the  perfection  of  the 
Divine  nature  to  lie,  because  he  is  God  all-sufficient. 
Honesty,  veracity,  and  truth,  are  not  things  of  so  ill  repute 
among  men,  but  that  men  would  preserve  their  credit  in 
the  world,  if  they  were  not  put  to  shifts,  if  they  were  not 
reduced  to  straits.  They  are  commonly  false,  because  they 
know  not  how  to  compass  their  ends;  either  they  have  not 
wisdom  enough,  or  they  have  not  power  enough  ;  but  he 
that  is  all-sufficient  hath  nothing  to  tempt  him  to  falsehood. 
His  perfect  nature  abhors  it ; — his  all-sufficiency  speaks 
his  universal  perfection,  as  you  have  formerly,  at  another 
season,  been  told.  The  matter  is  obvious,  if  we  do  but 
allow  ourselves  to  argue  upon  it,  (though  indeed  the  thing 
little  needs  it,)  even  upon  grounds  that  will  be  clear  to 
every  body. 

There  is  no  intelligent  agent  that  doth  any  thing  without 
de.sign.  As  an  intelligent  agent,  every  human  action  is 
done  for  an  end,  for  a  proposed  end.  He  that  is  the  most 
perfectly  intelligent  Being,  can  do  nothing  but  for  some 
end.  Now  what  end  can  he  propose  to  himself  to  deceive 
a  creature  that  he  made  out  of  nothing,  but  the  other  day, 
and  can  throw  into  nothing,  the  next  moment,  if  he  pleas- 
eth  1  What  end  can  he  propose  to  himself,  in  deceiving  a 
creature  that  he  hath  absolutely  in  his  own  power  1  Those 
words  of  our  Saviour,  how  much  of  .spirit  and  life  do  they 
carry  in  them  I  "  Let  not  your  hearts  be  troubled;  ye  be- 
lieve in  God,  believe  also  in  me.  In  my  Father's  house  are 
many  mansions ;  If  it  were  not  so,  I  would  have  told  you." 
You  may  trust  me  ;  do  you  think  I  intended  to  make  fools 
of  you,  when  I  persuaded  you  to  be  Christians  "i  Have  I 
made  you  leave  all  this  world,  and  made  you  give  up  3'our- 
selves  to  me,  and  put  yourselves  under  my  conduct,  in 
e.xpectation  of  great  and  glorious  things  hereafter,  in  an- 
other state  ■?  I  tell  you  it  is  as  I  have  said,  "  In  my  Fa- 
ther's hou.se  there  are  many  mansions,  and  if  it  were  not 
so,  do  you  think  I  would  not  have  told  you'?"  would  not  I 
have  been  honest  to  you  1  would  I  have  cheated  you  into 
a  vain  and  false  hope'?  so  much  reason  you  have  to  believe 
me  from  my  word,  that  you  may  even  believe  from  mv 
silence ;  "  if  it  had  not  been  so,  I  would  have  told  you  ;" 
I  never  yet  said  to  j'ou,  shift  for  yourselves,  I  have  never 
a  heaven  for  j'ou,  I  have  never  a  ground  of  eternal  hope 
for  you  :  all  that  is  banished  and  gone.  "No,  if  it  were 
not  so,"  as  I  say,  "  I  would  have  told  you."  'The  divine 
all-sufficiency,  and  his  fidelity,  taken  together  in  the  con- 
sideration we  have  of  him,  as  the  great  Author  of  his  cove- 
nant, upon  which  yon  must  depend  for  eternity,  how  firm 
a  foundation  of  hope  is  this  !  and  whatever  of  encourage- 
ment it  gives  to  them  who  have  entered  this  covenant,  and 
can  say,  This  God  is  now  in  covenant  with  me,  and  I  in 
covenant  with  him.  They  have  proportionable  encourage- 
ment who  are  invited  to  enter  it,  for  if  I  close  with  this 
flffer,  this  is  my  case  presently,  and  I  have  the  same  inter- 


est that  any  other  hath  had  before  me,  who  hath- entered 
into  it  before.     But  again, 

2.  Consider  the  Mediator  of  this  covenant.  It  is  a  cove- 
nant established  in  the  hands  of  a  Mediator,  contracted 
by  a  Mediator,  on  purpose  that  it  might  be  sure  and  firm; 
that  it  might  have  more  stability,  and  might  better  hold 
than  that  covenant  made  with  God  immediately,  or  with- 
out a  Mediator  coming  between  God  and  man.  And  we 
are  to  consider  Christ  the  Mediator  of  this  covenant,  as 
giving  stability  to  it,  and  giving  us  ground  of  firm  hope 
from  it,  under  a  three-fold  notion,  to  wit.  As  dying  for 
us  ;  As  living  in  us ;   And  as  gone  into  heaven  before  us. 

1.  Consider  him  as  dying  for  us.  And  if  his  death  be 
considered  in  respect  to  this  covenant,  so  it  may  be  looked 
upon  two  ways,  as  principiuvi  essendi,  and  as  principium 
cognoscendi  ;  it  may  be  looked  upon  as  a  ground  of  the 
being  of  this  covenant,  and  it  may  be  looked  upon  as  a 
ground  of  the  knowledge  of  it,  that  knowledge  which  we 
may  have  concerning  it ;  both  which  are  necessary  to  be 
the  foundation  of  our  hope. 

.  (1.)  As  a  ground  of  the  being  of  this  covenant.  If  it  had 
not  been  for  the  death  and  sacrifice  of  the  Son  of  God, 
there  could  not  have  been  such  a  covenant.  Psalm  1.  It 
is  a  covenant  by  sacrifice.  As  covenants  have  their  rati- 
fications, even  among  men,  by  sacrifice,  and  the  Jews  have 
a  notion  de  sanguine  sancisa  sunt  non  abroga.nda,  those 
arguments  that  are  ratified  by  blood,  become  most  sacred 
and  inviolable,  never  to  be  abrogated.  The  blood  of 
Christ  is  called  the  blood  of  the  covenant  again  and  again  ; 
"  And  have  counted  the  blood  of  the  covenant  an  unclean 
thing,"  Heb.  x.  29.  "  Our  Lord  Jesus  Christ,  who  offered 
himself  to  God,  by  the  blood  of  the  everlasting  covenant, 
make  you  perfect,"  Heb.  xiii.  20,  21.  And  when  he  in- 
stituted his  own  supper,  he  calls  it  the  cup  of  the  new 
testament  in  his  blood.  The  word  testament  is  the  same 
used  for  covenant.  How  firm  a  covenant  is  that,  that  hath 
its  foundation  in  the  blood  of  the  Son  of  God  !  His  blood, 
who  is  the  great  Emmanuel,  "  the  brightness  of  his  Father's 
glory,  and  the  express  image  of  his  person,"  who  came 
down  on  purpose  into  this  world,  and  united  himself  with 
the  nature  of  inan,  purposely  that  he  might  have  somewhat 
mortal  about  him,  somewhat  that  could  die,  and  that  by 
that  death  of  his,  he  might  ruin  the  designs  of  him  that 
had  the  power  of  death  ;  and  might  procure  that  stability 
should  be  given  to  the  covenant  of  life  tmd  peace,  even 
this  covenant.     And  then, 

(2.)  The  death  of  Christ  is  not  only  a  principle,  or  ground 
of  the  being  of  this  covenant,  but  of  our  knowledge  of  it 
too;  upon  which  also  depends  our  hope  therein;  that  is, 
we  know,  being  informed  concerning  the  death  of  Christ, 
how  it  comes  to  pass  that  there  can  be  such  a  contract  and 
agreement  between  an  offended  God  and  olfending  crea- 
tures. How  comes  it  to  pass  '?  how  was  it  brought  about'! 
Why,  God  hath  set  him  forth,  "to  be  a  propitiation, 
through  faith  in  his  blood,  to  declare  his  righteousness; 
(to  testify  to  all  the  world  his  righteousness  ;)  that  he  may 
be  just,  and  the  justifier  of  them  that  believe  in  Jesus," 
Rom.  iii.  25.  This  powerfully  controls  the  objection  of 
any  unbelieving  heart.  How  can  it  be,  that  the  just  and 
holy  God,  and  glorious  Majesty  of  heaven,  should  be  of- 
fended by  an  impotent  worm,  and  should  threaten  death 
for  the  offence  and  yet  forgive  it '?  How  can  it  be  *!  Why, 
God  hath  set  forth  his  Son,  to  be  a  propitiation,  to  declare 
his  righteousness,  to  let  all  the  world  know,  that  now  he 
can  righteously  pardon  sin,  and  be  reconciled  to  sinners, 
and  take  them  into  favour.  What  an  encouragement  is 
this  to  a  returning  soul,  a  returning  soul,  a  soul  that  hath 
returned,  or  that  hath  a  dispo.sition  or  mind  to  return !  God 
hath  set  forth  Christ  to  be  a  propitiation,  he  lifted  him 
up  upon  the  cross,  and  he  is  lifted  up  in  the  Gospel  dis- 
pensation, to  tell  the  world,  Now,  sinner,  the  matter 
shall  not  lie  on  me,  or  on  my  part;  if  there  be  still  a 
breach  between  me  and  thee,  it  is  not  because  I  cannot 
be  reconciled,  but  because  thou  wilt  not  be  reconciled  ;  I 
can  he  reconciled,  I  have  my  satisfaction  in  my  Son,  and 
if  there  be  a  continuing  breach,  it  is  because  thou  refusest, 
and  despisest  the  terms  of  peace  that  are  offered,  and  dost 
trample  upon  the  blood  of  the  covenant,  as  if  it  were  a 
profane  thing.  But  to  a  serious  considering  soul,  one  that. 
nath  returned,  or  is  upon  his  return  to  God  in  Christ,  how 


Serm.  XX. 


SALVATION  BY  FAITH. 


firm  a  foundation  of  hope  is  this  !  I  know  the  justice  of 
God,  (the  only  thing  I  had  to  dread,  as  that  could  never  be 
reconciled  to  me,)  is  satisfied  if  I  return,  and  shall  never 
have  any  quarrel  with  me,  if  I  keep  on  in  the  prescribed 
way  that  leads  to  life.  Saith  the  apostle,  "  Abide  in  him, 
(that  is,  in  Christ,  who  is  the  great  reconciling  sacrifice,) 
that  when  he  shall  appear,  you  may  have  confidence,  and 
not  be  ashamed  at  his  coming,"  I  John  ii.  20.    But  then, 

2.  Consider  Christ  the  Mediator  of  this  covenant,  as 
living  in  us,  as  well  as  dying  for  us.  He  gives  stability  to 
this  covenant,  and  so  is  the  ground-work  of  our  hope,  as  he 
hath  been  pleased  to  unite  himself  with  our  souls  and  take 
up  an  indwelling  and  abode  there.  "  That  Christ  may 
dwell  in  your  hearts  by  faith,  that  you  being  rooted  and 
grounded  in  love,  may  comprehend  with  all  saints  the 
height,  and  breadth,  and  depth,  and  length  ;  and  may 
know  the  love  of  Christ,  that  passeth  knowledge,"  Eph.  i. 
3,  17,  18,  19.  He  testifies  his  own  love  by  his  indwelling 
presence,  and  that  way  he  secures  you,  that  the  covenant 
remains  stable  and  firm  between  God  and  you.  I  dwell 
in  you,  to  keep  this  always  a  clear  and  indubitable  thing 
with  you,  that  God  is  yours  and  you  are  his,  by  the  tenor 
of  his  own  covenant.  And  again,  you  are  to  look  upon 
Christ  in  reference  to  this  covenant, 

3.  As  ascended,  and  having  entered  the  heavens  on  our 
behalf,  upon  our  account,  together  with  all  that  is  connect- 
ed therewith,  and  consequent  thereupon.  "  Who  shall  lay 
any  thing  to  the  charge  of  God's  electl  It  is  God  that  jus- 
tifies. Who  is  he  that  condemneth  ■?  It  is  Christ  that  died ; 
yea,  rather,  that  is  risen  again,  and  is  at  the  right  hand  of 
God ;  who  also  maketh  intercession  for  us,"  Rom.  viii.  33, 
34.  "  If  any  man  sin,  we  have  an  Advocate  with  the  Fa- 
ther, Jesus  Christ  the  righteous,"  1  John  ii.  1.  So  he  is 
said  to  mediate  for  us,  not  after  the  law  of  a  carnal  com- 
mandment, but  after  the  power  of  an  endless  life,  Heb.  vii. 
18.  And  it  is  said,  "  He  is  able  to  save  to  the  uttermost 
all  them  that  come  unto  God  by  him,  seeing  he  everliveth 
to  make  intercession  for  them."  Being  .seated  and  en- 
throned in  glory,  with  that  very  design,  that  though  there 
may  be  many  offences  on  our  part  against  the  tenor  of  our 
covenant,  yet  they  shall  not  make  a  final  breach  ;  but  that 
still  the  returning  soul  shall  find  mercv,  and  that  still  that 
mercy  shall  be  free.  "  Return,  ye  backsliding  children, 
lor  1  am  married  to  you,  I  will  heal  your  backsliding.s,  and 
receive  you  graciously,  and  love  you  freelv,"  Jer  iii  12 
14,22.     I  might  add, 

4.  The  immediate  Agent  for  bringing  of  souls  into  this 
covenant  state,  and  continuing  them  there.  And  how  great 
a  ground  have  you  of  hope  from  thence;  that  is,  that  the 
Holy  Spirit  is  appointed  purposely  bv  oflice,  to  transact 
this  affair  with  souls;  at  first  to  bring  them  into  covenant 
with  God  in  Christ,  and  then,  from  time  to  time,  to  con- 
firm their  standing,  and  preserve  them  in  the  covenant 
state.  This  is  that  to  which  he  is  appointed,  to  which  his 
very  ofiice  leads  to;  that  which  we  find  him  concerned  to 
do,  not  occasionally,  notontheby,but(!joj^(;!o.  A  greater 
ground  of  hope  cannot  be  conceived  than  this.  How 
intent  is  God  upon  it,  that  his  covenant  with  souls  shall  be 
a  firm,  stable,  continual  thing  ! 


SERMON  XX.' 


Rom.  viii.  24. 

We  are  saved  by  hope. 

It  remains  now  to  show  you,  that  the  influence  which 
hope  hath  to  this  purpose,  it  is  not  merely  necessary  to  a 
Christian's  better  progress  in  his  way  and  course,  but  to 
his  progress  at  all,  to  any  progress  which  he  could  make 
in  such  a  course ;  to  wit,  it  is  not  only  requisite  to  the 
better  being,  but  to  the  being  itself,  of  continued  Christian- 
ity, so  that  without  hope,  there  would  certainly  be  a  failure  • 
and  God  who  hath  absolutely  determined  this  end,  (that 
his  elect  shall  hold  out  through  the  whole  of  their  cc'arse  ) 
•  Preached  July  12tli,  1691. 


hath  also  determined  this  means,  viz.that  he  will  preserve 
and  maintain  that  hope  in  them  throughout,  by  which  they 
shall  be  enabled  to  hold  out  to  the  end  :  and  therefore  the 
certainty  of  the  necessity  of  the  influence  of  hope  to  that 
purpose,  is  what  we  have  now  to  make  out  to  you.  And  in 
order  thereunto,  we  need  but  to  consider  in  general,  1st, 
The  course  of  our  own  operation.s,  such  as  are  internal,  and 
wherein  our  spirits  within  us  do  exert  their  power  and 
vigour  day  by  day.  And  then,  2dly,  to  consider  the 
special  and  most  natural  and  proper  work  of  hope.  If  we 
do  but  consider  our  own  nature,  and  mo.st  connatural  ope- 
rations ;  and  if  we  do  but  consider  the  nature  of  hope,  and 
what  its  special  and  connatural  work  is,  it  will  be  plain, 
that  .such  a  continued  course  could  not  be  held,  but  by  the 
influence  of  hope. 

1.  Let  us  reflect  upon  the  proper  connatural  operations 
of  our  own  spirits.  This  will  be  of  real  use  to  us,  not 
only  as  it  serves  the  present  purpose,  but  as  it  may  give 
us  a  clearer  and  more  distinct  notion  of  ourselves,  which 
we  do  need  to  have  our  minds  furnished  with.  There  are 
many  that  do  use  this  body,  (for  a  whole  life-time  that  they 
live  in  it,)  and  the  several  parts  and  members  that  do  belong 
to  it,  they  do  their  proper  oflices  with  them  day  by  day, 
and  yet  seldom,  or  ever,  allow  themselves  to  make  a  re- 
flection, what  a  sort  of  creature  is  this  body  of  mine  1  and 
how,  and  by  what  means,  do  the  several  parts  of  it  serve 
for  those  several  purposes  for  which  I  use  them  daily  1 
Among  all  tho.se  that  do  use  the  body,  and  the  several  or- 
gans and  instruments  of  action  that  do  belong  to  it,  how 
seldom  do  the  most  that  do  so,  ever  take  notice  what  a 
sort  of  structure  this  is,  and  hovr  it  comes  to  be  framed  for 
such  uses  as  the  several  parts  of  it  serve  for !  That  argues 
a  great  deal  of  stupidity  among  us,  that  we  should  move 
our  hands,  and  feet,  and  eyes,  as  we  do  from  day  to  day, 
and  never  consider  with  ourselves  how  these  come  to  be 
moving  things,  or  which  way,  or  by  what  means,  they  are 
moved;  as  to  think  of  the  many  instruments  of  this  body 
that  serve  the  purposes  of  motion,  with  what  curiosity  all 
those  muscles  are  contrived  and  framed,  without  which 
there  could  be  no  motion,  and  which  if  there  were  not  such 
variety  of  them,  there  would  not  be  that  variety  of  motion 
that  we  find,  so  many  several  muscles,  no  less  than  six  be- 
longing to  each  eye,  that  it  may  be  capable  of  moving  this 
way  and  that  way,  upward,  downward,  obliquely,  and 
transversely.  There  could  be  no  motion,  if  there  were 
not  such  instruments  lodged  and  placed  on  purpose  to  sub- 
serve this  end. 

And  as  little  do  the  most  consider  the  movements  of  their 
own  spirits,  of  their  inward  man;  what  kind  of  induce- 
ments they  are  that  the  mind  of  man  is  carried  by,  this 
way  and  that ;  how  it  is  enabled  to  form  designs  and  to 
contrive  methods  for  the  accomplishment  of  them,  and  to 
take  such  and  such  courses  to  bring  them  about.  We  use 
the.se  noble  powers  and  faculties  every  day,  which  we 
never  consider,  never  contemplate.  If  we  did  allow  our- 
selves to  reflect  and  look  a  little  inward  upon  our.selves, 
especially  upon  the  powers  of  our  own  minds  and  spirits, 
and  consider  how  they  come  to  be  engaged  in  action,  this 
way  and  that,  it  were  impossible  but  that  such  contempla- 
tion as  that  would  carry  up  our  souls  to  adore  their  own 
Father,  the  Father  of  spirits,  and  the  Father  of  lights  :  He 
that  had  the  fashioning  of  the  spirit  of  man  within  him, 
and  who  doth  order  the  course  and  current  of  all  its  mo- 
tions, together  with  the  inducements  by  which  it  should 
be  made  capable  of  moving  this  way  and  that,  with  so 
singular  and  profound  wisdom,  as  that,  if  v.c  did  but  more 
in  this  respect  consider  ourselves,  we  could  not  but  more 
admire  him. 

But  this  is  plain  and  evident,  that  whether  you  look 
upon  the  spirit  of  a  man  as  rational,  or  as  regenerate  and 
holy,  it  cannot  but  move  towards  an  end.  There  is  nothing 
that  a  man  doth  as  a  man,  no  human  action,  (as such,)  but 
is  done  for  an  end.  And  there  is  no  end  that  any  can  pro- 
pose to  himself,  but  under  the  notion  of  attainable;  and 
there  is  nothing  that  a  man  can  design  or  project  as  attain- 
able, but  it  must  be  also  inasmuch  as  it  is  attainable  and 
hopeful ;  hopeful,  inasmuch  as  hope  hath  reference  to 
that  which  is  good,  and  that  which  is  future  ;  inasmuch 
as  that  which  one  proposeth  to  himself,  under  the  notion  of 


SALVATION  BY  FAITH. 


Serm.  XX. 


an  end,  must  be  a  good.  That  which  is  apprehended  as 
an  evil,  we  avert,  we  shun,  we  fly  from  naturally,  by  the 
natural  constitution  of  our  own  souls  ;  and  that  which  we 
apprehend  a.s  good,  we  pursue  and  press  towards  it.  Hope 
having  for  its  object  only  that  which  is  good,  and  that 
which  is  future,  a  distant  good  that  I  am  not  possessed  of 
yet.  Il  is  impossible  I  can  propose  any  thing  to  myself  as 
my  end,  but  at  the  same  time,  when  1  make  it  my  end,  I 
make  it  the  object  of  my  hope  ;  and  while  I  am  pursuing 
it,  all  the  series  and  course  of  the  actions  which  I  do  in 
the  pursuit  and  prosecution  of  it,  I  do  continually,  as  having 
my  mind  all  along  influenced  and  animated  by  the  hope 
of  attaining  it ;  for  if  I  did  not  hope,  I  would  give  it  over, 
never  make  one  step  more  towards  it.  That  whereof  I 
simply  despair,  I  must  by  the  necessity  that  my  own  rea- 
son lays  upon  me,  (as  I  am  a  reasonable  creature,)  give  it 
over,  and  do  no  mote  towards  it. 

This  is  the  state  of  things  with  man  as  he  is  a  reasona- 
ble creature.  Look  upon  his  soul  as  it  is  rational ;  thus  it 
is  with  him ;  ancl  look  upon  it  as  regenerate  and  holy,  that 
spoils  nobody's  intellectuals.  A  man  is  not  less  rational 
for  being  regenerate,  but  the  more;  it  mends  his  intellect- 
uals. Thetii  that  were  before  foolish,  and  deceived,  and 
disobedient,  and  serving  divers  lusts  and  pleasures,  when 
by  the  washing  of  regeneration,  and  the  renewing  of  the 
Holy  Ghost,  they  are  (as  it  were)  new  made ;  now  they  re- 
cover their  understanding,  and  a  rectitude  of  inind  to  that 
degree,  that  they  now  act  more  like  men  than  ever  they 
did  before.  And  therefore,  whether  you  look  upon  the  soul 
of  man  as  rational,  or  as  regenerate,  the  influence  of  hope 
is  of  most  absolute  necessity  to  his  pursuing  any  end  or 
design  whatsoever.     But  then, 

2.  If  you  do  also  consider  the  nature  of  hope,  and  its 
most  proper  and  connatural  work,  to  wit,  to  bear  up  the 
soul  in  a  continual  conflict  with  the  difficulties  it  meets 
with,  or  is  liable  to  meet  with,  in  the  way  to  its  end. 
Therefore  (as  I  told  you  before)  as  the  objects  of  hope  is 
somewhat  good  and  future,  so  it  is  also  attended  with  dif- 
ficulty. So  moralists  usually  give  the  notion  of  hope,  and 
add  that  as  the  proper  distinction  of  it  from  mere  desire; 
for  the  object  of  desire  is  also  somewhat  good  and  future, 
appearing  to  be  good  and  at  a  distance.  If  it  were  good, 
and  not  future,  it  would  be  the  object  of  delight  and  joy; 
that  is  the  exercise  of  the  soul  towards  a  present  good,  ancl 
wherewith  it  hath  actual  union  already.  But  a  distant 
good,  both  that  which  is  apprehended  to  be  in  itself  good 
and  desirable  and  good  for  me,  and  which  is  at  a  distance, 
the  affection  that  the  soul  exerciseth  towards  it,  is  desire, 
unto  which  if  you  superadd  that  further  character  of  the 
object,  to  wit,  an  arduousness  and  diflRculty  of  attaining 
the  thing  I  purpose  to  myself,  then  it  becomes  the  object 
of  hope.  It  is  the  proper  and  connatural  work  of  hope  to 
contend  with  difficulty  in  attaining,  or  in  the  way  towards 
the  attaining  that  good,  which  we  propose  to  ourselves  to 
enjoy. 

Therefore  now,  this  being  the  office  and  work  of  hope, 
Its  proper  and  specifying  work,  that  by  which  it  is  distin- 
guished from  mere  desire,  to  cope  and  contend  with  diffi- 
culties that  lie  in  the  way  of  attaining  my  end;  the  many 
difficulties  that  do  fall  into  the  course  of  a  Christian,  do 
give  him  that  constant  exercise  through  the  whole  of  his 
course,  that  if  there  be  not  a  hope  maintained  in  him, 
proportionable  to  those  difficulties,  and  that  may  enable 
him  to  keep  on  the  conflict  with  them,  the  whole  design  of 
Christianity  must  needs  be  laid  aside,  and  given  up.  It 
is  not  possible,  that  according  to  the  constitution  of  the  hu- 
man nature,  (and  especially  taking  it  in  its  regenerate  state, 
which  makes  it  so  much  the  more  reasonable  and  intelli- 
gent thing,  than  it  was  before,)  I  say,  it  is  impossible  it 
could  hold  on  that  course,  were  it  not  by  the  influence  of 
this  hope. 

And  that  leads  me  to  consider,  particularly,  the  many 
difficulties  that  occur  in  the  course  of  a  Christian,  which 
are  only  superable  by  that  principle  of  divine  hope  which 
God  hath  planted  in  bim  for  this  very  purpose,  to  keep 
him  in  that  course  which  he  himself  hath  prescribed  to 
him,  and  which  leads  to  that  glorious,  blessed  end,  his  own 
salvation. 

I  shall  but  mention  to  you,  to  this  purpose,  some  of  the 
greater  and  more  observable  of  those  difliculties  which  a 


Christian's  hope  is  to  contend  with,  and  must  conquer  for 
him,  that  he  may  be  finally  saved.    As, 

Difficulty  1.  The  invisibility  of  those  objects,  about 
which  he  is  to  be  principally  exercised  through  the  whole 
of  his  course.  When  this  is  the  state  of  one's  case,  that 
the  objects  wherewith  we  must  have  most  of  all  to  do; 
and  wherein  the  sum  of  our  felicity  lies,  and  from  whence 
all  our  present  vigour  and  liveliness,  and'  the  continued 
strength  of  our  souls  for  all  the  exercises  of  the  Christian 
life,  is  to  be  drawn  forth ;  when  they  are  all  things  that  lie 
quite  out  of  sight  with  us,  what  should  a  roan  do  in  this 
case  if  il  were  not  for  hope  t  That  hope  which  has  a  pre- 
apprehension  of  .such  things,  and  makes  a  representation 
of  them  to  me,  though  they  are  unseen  things.  Herein 
lies  the  peculiarity  and  glory  of  hope,  that  it  can  do  so. 
With  that  sort  of  objects  doth  its  chief  bu.siness  lie.  As 
in  the  remaining  part  of  this  verse,  "  We  are  saved  by 
hope  ;  but  hope  that  is  seen  is  not  hope  ;  for  what  a  man 
seeth,  why  doth  he  yet  hope  fori"  If  there  were  not  such 
a  principle  and  power  in  a  Christian  as  hope,  referring  to 
things  unseen,  whereas  all  his  support,  and  all  his  vigour, 
and  the  liveliness  of  his  spirit,  through  the  whole  of  his 
course,  must  be  derived  and  drawn  from  such  things, 
what  would  become  of  him,  if  he  had  not  that  principle  in 
him,  by  which  he  could  converse  with  things  that  are  out 
of  sight  1 

You  have  been  formerly  told,  that  hope,  in  all  its  exer- 
cises with  reference  to  the  final  felicity  of  a  saint,  it 
grounds  upon  faith.  I  first  believe  the  divine  word,  and 
that  word  becomes  to  me  a  clear  and  vivid  representation 
of  all  things  whereby  the  soul  goes  forth,  in  all  the  powe,' 
of  hope,  to  contend  forwards  towards  them.  It  reaches 
forth  to  them  by  hope,  when  once  it  hath  believed  the  re- 
ality and  truth  of  them  by  faith.  And  so  you  come  to  have 
these  two  twisted  together.  Their  object  is  the  same,  and 
their  exercises  conjunct,  though  they  are  distinct.  "Faith 
is  the  substance  (the  hypostasis)  of  things  hoped  for,  and 
the  evidence  of  things  not  seen,"  Heb,  xi.  1. 

To  tell  a  Christian  that  hath  engaged  in  a  new  and  dis- 
tinct way  from  that  which  is  held  by  the  universality  of 
men  besides,  "  You  are  now  launched  out  upon  a  peculiar 
bottom  of  your  own,  pray  what  are  the  things  that  you 
design  to  entertain  j'ourself  with  from  day  to  day  through 
the  whole  of  your  course  1  Why,  they  are  things  (saith 
he)  that  lie  quite  above  this  sphere, — things  quite  out  of 
sight  to  you,  and  things  that  are  quite  out  of  sight  to  my- 
,self,  as  to  any  sucli  eye  as  is  common  to  me  and  to  you. 
But,  then,  how  will  you  come  at  these  things'! — What 
commerce  have  you  with  them  1  Why,  I  have  that  hope 
within  me,  grounded  upon  a  steadfast  belief  of  the  Divine 
revelation  of  such  things  as  I  am  sure  cannot  deceive  me, 
by  which  my  view  of  the.se  is  as  clear  as  the  things  that 
are  seen  are  clear  to  your  view.  And  I  should  disdain  to 
have  my  principal  converse  with  them,  or  that  they  should 
be  the  chief  object  of  the  exercise  of  this  soul  of  mine, 
now  by  Divine  grace  renewed,  filled  with  new  light,  and 
with  new  inclinations,  if  they  were  not  things  of  that  pe- 
culiar and  distinct  kind  that  they  are  of,  that  is,  invisi- 
ble. If  they  were  things  that  could  be  seen  ;  if  they  were 
things  that  lay  obvious  to  the  notice  of  so  mean  a  principle 
as  your  sense  is,  they  would  be  too  base  things  for  me,  I 
could  not  tell  how  to  warrant  myself,  to  justify  myself;  I 
could  not  answer  it  to  ms'self,  much  less  tn  him  that  hath 
given  me  the  new  law  that  I  am  to  be  governed  by,  if  I 
should  longer  confine  mvself  to  so  mean  things  :  but  be- 
cause they  are  things  not  to  be  seen,  quite  out  of  sight, 
therefore  doth  my  soul  choose  that  noble  employment,  to 
be  taken  up  about  these  things  peculiarly  from  day  to  day. 
If  they  were  not  so  high  as  to  be  quite  out  of  sight,  they 
were  too  low  and  too  mean  for  me."  So  saith  the  renew- 
ed soul. 

But  here  is  a  difficulty  not  superable  by  any  thing  but 
a  divine  hope ;  that  the  best  of  the  things  which  the  soul 
is  to  be  conversant  about,  and  taken  up  with  every  day, 
lie  quite  out  of  sight ;  what  could  we  do  in  such  a  case,  li 
it  were  not  for  snch  a  hope  as  can  see,  and  di.scern,  and 
anticipate,  and  give  a  preventive  enjoyment  oi  things  that 
cannot  be  seen  ■?     And, 

DiffimUy  3.  The  suitableness  and  gratefulness  of  things 
of  sense,  of  sensible  things,  is  another  great  difficulty,  that 


Serm.  XX. 


SALVATION  BY  HOPE. 


»28 


our  hope  is  continually  to  conflict  with,  and  to  carry  the 
Christian  over.  Things  that  are  more  suitable  to  an  ani- 
mal life  and  the  sensible  nature;  they  are  things  that  lie 
under  view  continually;  they  are  present  and  obvious; 
they  are  pleasing  and  entertaining  to  the  sensitive  nature 
that  we  carry  about  with  us.  And  yet  the  soul  must  be 
under  continual  restraint  as  to  whatsoever  complacential 
relishes  it  can  ever  take  in  such  things.  Here  lies  the  dif- 
ficulty; here  are  things  suitable  and  pleasing  to  sense,  to 
flesh  and  blood  ;  and  in  reference  to  these  things  the  soul 
can  e.xert  no  desire,  no  delight ;  can  take  no  grateful  com- 
placency in  them,  but  is  under  continual  restraint.  The 
regenerate  soul  cannot  wallow  in  sensual  pleasures ;  it 
may  not  do  so ;  it  hath  a  law  laid  upon  it,  and  a  law  put 
into  it,  by  which  it  finds  itself  to  be  under  a  prohibition. 
And  therefore  is  this  sort  of  men  a  wonder  to  the  rest  of 
the  world  ;  they  think  it  strange  they  do  not  run  with  them 
"  into  the  same  excess  of  riot,"  1  Pet.  iv,  4.  They  cannot 
allow  themselves  to  be  sensual  with  the  fleshly,  worldly 
with  the  worldly,  covetous  with  the  covetous.  If  they  do, 
they  call  their  own  state  and  standing  in  Christ  under 
dreadful  suspicions.  If  they  can  be  ambitious,  and  covet- 
ous, and  voluptuous,  men  grossly  voluptuous,  they  draw 
their  state  into  question.  But  what  is  it  that  restrains 
them,  and  composes  them  to  a  holy  kind  of  .severity  in  this 
respect,  but  the  power  of  divine  hope  1  "  Gird  up  the  loins 
of  your  minds,  be  sober,  and  hope  to  the  end,"  1  Pet.  i.  13. 
Here  appears  the  necessary  influence  of  this  hope  to  pre- 
serve a  just  restraint  on  the  .soul  through  the  whole  of  our 
course,  while  our  way  lies  amidst  so  many  sensible  things, 
that  are  so  entertaining  and  tempting  to  our  natures.  We 
are  to  "  live  soberly,  righteously,  and  godly  in  this  present 
world,  looking  for  the  blessed  hope,  and  the  glorious  ap- 
pearing of  the  great  God,  and  our  Saviour  Jesus  Christ," 
Tit.  ii.  11,  12. 

It  must  be  considered,  that  regeneration  and  the  partici- 
pation of  the  new  nature  (as  I  have  told  you  before)  did 
not  spoil  any  man's  reason,  nor  his  intellectuals ;  so,  nor 
doth  it  .spoil  his  sensitive  faculties  neither.  Such  a  one 
you  must  understand  still  to  have  as  good  senses  as  other 
men  have,  and  senses  as  apt  to  entertain  and  please  them- 
selves, on  proper  suitable  objects,  as  other  men.  Do  you 
think  they  cannot  taste  the  reli.shes  of  meats  and  drinks, 
as  well  as  others  can,  or  what  else  may  be  pleasing  and 
grateful  to  the  bodily  sense  ?  But  they  may  not,  they  are 
under  a  restraint;  they  must  converse  shyly  and  cautiously, 
and  with  great  circumspection,  with  all  such  kind  of  ob- 
jects. And  what  doth  enable  them  to  do  sol  They  are 
enabled  to  be  sober,  because  they  "  hope  continually," — 
hope  on  to  the  end  "  for  the  grace  that  is  to  be  brought 
unto  them  at  the  revelation  of  Jesus  Christ ;"  and  their 
"  looking  for  the  blessed  hope  and  glorious  appearing  of 
the  great  God,  and  our  Saviour  Jesus  Christ."  And  in  the 
power  of  that  hope  they  live,  not  only  righteously  and 
godly,  but  soberly,  in  this  present  world. 

Though  that  is  an  argument,  indeed,  of  the  general  lan- 
guor of  Christianity  at  this  day,  and  particularly  of  Chris- 
tian hope,  that  greater  latitudes  are  commonly  taken 
among  those  that  profess  religion,  in  these  our  days,  than 
have  been  heretofore.  And  it  is  sad  to  think  it  should  be 
so  as  to  meats  and  drinks,  and  apparel,  and  whatsoever 
borders  upon  luxury.  Truly  reformed  Christendom  is 
not  itself;  England  is  not  itself;  London  is  not  itself;  the 
families  of  persons  professing  godliness  are  not  what  they 
were  in  these  respects.  And  certain  it  is,  by  how  much 
more  sensual  inclination  doth  prevail,  Christian  hope  doth 
proportionably  so  much  the  more  languish.     And, 

Difficulty  3.  Another  difficultv,  ^that  the  hojje  of  a 
Christian  has  to  contend  with,  is  his  foregoing  all  that  he 
hath  in  this  world  for  Christ's  sake,  whensoever  he  is 
thereunto  called,  by  the  concurrence  of  Christian  precepts 
with  present  providences.  When  those  so  state  his  case 
to  him,  as  that  it  comes  to  this  present  posture;  things 
stand  thus  with  him,  and  towards  him,  as  they  lie  under 
his  present  view  in  such  a  juncture.  "  I  must  now  disobey 
Christ,  or  I  must  lose  and  forego  what  is  most  desirable 
arid  delectable  to  me  in  this  world,  it  may  be.  this  verj' 
life  itself  So  hath  the  Divine  rule,  and  the  Divine  pro- 
vidence, taken  together,  .stated  my  case,  as  to  bring  matters 
to  this  pinch,  this  necessity.     I  must  forsake  all,  abandon 


whatsoever  is  most  pleasing  to  me  in  all  this  world,  even 
hfe  itself,  if  that  be  required  and  called  for  upon  the  same 
terms." 

There  is  a  mighty  difiiculty  in  this  case  upon  per.sons 
that  dwell  in  human  flesh,  and  that  have  faculties  about 
them  which  do  contemper  and  suit  them  to  this  sensible 
world  in  which  they  live.  They  have  not  only  the  difii- 
culty upon  them,  that,  while  they  enjoy  such  things  thev 
must  enjoy  them  under  a  restraint ;  (as  you  heard  before ;) 
but  whensoever  they  are  called  for,  they  must  part  with 
them  without  regret ;  willingly  part  with,  and  forego  all. 
They  cannot  enjoy  them,  but  under  restraint;  and  they 
must  part  with  them,  and  that  without  regret,  if  they  be 
called  for.  As  it  is  not  more  the  commendation  than  it 
was  the  duty  of  those  of  whom  the  apostle  speaks :  "They 
took  joyfully  the  spoiling  of  their  goods,"  Heb.  x.  34.  And 
why  did  they  sol  They  did  it  in  the  power  of  this  same 
Christian  hope,  as  knowing  they  had  in  heaven  "  a  better 
and  more  enduring  substance."  It  was  the  hope  of  that 
which  made  them  willingly  part  with,  and  forego,  all  that 
they  had  and  enjoyed  here. 

And  this  is  the  tenor  of  the  ChrL^lian  law  that  lies  upon 
them,  as  you  have  it  from  the  mouth  of  our  bles.sed  Lord 
himself:  "  If  any  man  doth  not  for.sake  all  that  he  hath, 
he  cannot  be  my  disciple ;"  (Luke  xiv.  33.)  he  cannot  be  a 
Christian,  unless  {suppusitis  snpponcndis)  supposing  such 
things  as  maybe  supposed,  he  doth  forsake  all,  when  the 
particular  juncture  happens ;  he  doth  now  discover  that 
he  hath  not  the  root  of  the  matter  in  him,  if  he  be  not  con- 
lent  to  forsake  all  for  my  sake.  But  it  is  a  Christian  hope 
that  enables  him  to  do  so;  because  that  hope  possesseth 
him  with  a  persuasion  that  he  shall  gain  by  it  more  than 
all  he  loseth.  "  We  have  forsaken  all  and  followed  thee," 
say  the  disciples  unio  Christ ;  and  you  shall  be  no  losers, 
saith  he  to  them.  Take  but  my  word,  and  you  will  have 
ground  enough  for  that  hope,  that  it  shall  not  turn  to  your 
final  loss.  None  that  forsake  houses,  or  lands,  or  father, 
or  mother,  or  brother,  or  sister,  for  my  .sake,  and  for  the 
Go.spel,  but  shall  have  in  this  world  a  hundred-fold,  and 
hereafter  eternal  life.  And  it  is  the  hope  of  this  that 
makes  a  Christian  willing  to  say.  Then  I  can  be  content 
to  let  all  go;  aye,  even  let  all  go;  he  hath  not  deceived 
me  that  hath  told  me,  and  he  will  never  deceive  me  that 
hath  told  me,  that  I  shall  not  be  a  final  loser  by  it  at  length. 
Andj 

Difficulty  4.  There  is  this  further  difficulty  in  it,  that 
he  must,  in  some  cases,  not  only  lose  all  that  he  enjoys,  but 
he  must  suffer  all  that  it  can  be  in  the  power  of  men  to  in- 
flict, as  to  positive  miseries  and  evils,  that  are  of  the  great- 
est pungency  unto  the  flesh  and  the  sense  that  we  carry 
about  with  us.  All  mu.st  be  willingly  undergone  that  is 
evil  to  our  flesh,  as  all  must  be  forgone  that  is  good  and 
grateful  to  it.  And  what  shall  enable  any  to  do  so,  but 
the  power  of  this  hope'? 

How  full  is  the  Scripture  and  hislon,' of  the.se  instances! 
As  full  as  it  is  of  instances  of  the  continual  persecutions 
of  Christians  and  Christianity  itself,  from  age  to  age,  ever 
since  there  came  to  be  any  such  thing  obtaining  in  the 
world.  And  it  is  proportionably  full  of  instances  of  the 
power  of  this  hope,  carrying  them  whose  hearts  it  did  ani- 
mate, through  whatsoei'er  difficulties  they  had  to  encoun- 
ter in  this  case.  That  "cloud  of  witnesses,"  (which  the 
apostle  sets  before  our  eyes  in  that  11th  chapter  of  the 
Hebrews,  and  that  we  referred  to  but  now,)  so  he  calls 
those  many  witnesses,  a  cloud,  a  mighty  cloud  of  such 
witnesses,  all  testifying  to  this  one  thing,  to  wit,  to  the 
power  of  that  faith,  and  consequently  to  that  hope,  by 
which  these  mentioned  were  carried  through  such  suffer- 
ings, calumnies,  as  there  you  read  of:  "  They  were  tempted, 
they  were  slain  with  the  sword,  they  were  sawn  asunder, 
they  wandered  up  and  down  in  sheep-skins  and  goat-.skins, 
being  destitiUe,  afllicled,  tormented  ;"  men  "  of  whom  the 
world  was  not  worthy."  And  amidst  all  these  things  they 
despised  deliverance.  And  why  7  Because  they  hoped  for 
"a  better  resurrection."  It  was  that  faith  which  carried 
them  through  all,  which  is  described  at  the  first  verse,  to 
be  "the  substance  of  the  things  not  seen,  and  the  evidence 
of  the  things  hoped  for,"  Heb.  xi.  1.  The  great  things  we 
hope  for  are  made  substnntial  to  us  ;  we  have  that  clear 
and  .substantiating  representation  of  them  before  our  eye. 


SALVATION  BY  HOPE. 


Serm.  XX. 


And  therefore,  how  many  thousand  deaths  can  we  go 
through  by  the  power  of  this  hope  ; — that  hope  itself  being 
upheld  and  maintained  all  along  by  an  immediate  Divine 
power ! 

And  therefore  is  it  that  we  read  of  such  joy,  and  triumph, 
and  exultation,  in  the  midst  of  all  these  sufferings,  which 
it  was  possible  for  human  wit  to  invent,  and  human  power 
to  execute.  It  was  not  yet  more  than  what  they  have  been 
enabled  to  bear,  and  bear  with  a  great  deal  of  triumph 
many  times ;  so  as  that  it  appeared  that  they  had  all  under 
their  feet ;  they  could  trample  upon  dangers  and  deaths, 
and  were  superior  to  them ;  they  couhi  not  fasten  upon 
them,  they  could  take  no  hold  of  their  spirits.  If  one 
should  lead  you  through  the  sufferings  of  Christians  in  the 
ten  persecutions  by  pagans ;  their  sufferings  afterward  by 
the  Arians,  who  were  not  less  bloody  and  cruel  than  the 
former  ;  their  sufferings  more  lately  by  the  papists,  which 
after  followed,  from  age  to  age,  for  twelve  hundred  years 
together;  sufferings  in  this  kind  in  this  land,  and  suffer- 
ings in  several  adjoining  countrie.s.  How  numerous  in- 
stances have  we  of  the  power  of  this  hope  in  carrying  the 
poor  sufferers  through,  so  as  that  not  only  have  they  not 
been  removed  from  their  Christian  profession  by  all  that 
they  have  suffered  and  endured  ;  but  not  from  their  alacrity 
and  cheerfulness  of  spirit:  yea,  that  hath  not  only  con- 
tinued, but  increased,  and  grown  higher,  more  and  more 
vigorous  and  glorious  in  them,  by  how  much  the  more 
the  approaches  of  trouble  and  danger  were  nearer.  The 
speeches  that  have  been  uttered  by  many  of  them,  even  in 
the  midst  of  their  sufferings,  have  shown  a  triumphant 
glorying  joy  in  their  hearts,  which  i.s  the  continual  issue  of 
this  hope ;  "  We  rejoice  in  hope  of  the  glory  of  God  ;"  and 
thereupon  "  we  glory  in  tribulation,"  Rom.  v.  3,  4.  They 
gloried  in  tribulation,  because  they  did  rejoice  in  hope  of 
the  divine  glory. 

And  therefore  have  they  been  enabled  to  brow-beat  their 
enemies,  their  tormentors,  the  executioners  of  all  those 
tragical  things  upon  them  which  they  .suffered  ;  as  when 
one  should  be  able  to  tell  the  tyrant,  after  he  had  received 
so  many  wounds  in  his  body,  I'thank  thee,  (oh  tyrant,)  that 
thou  hasl  made  me  so  many  mouths  wherewith  to  preach 
Christ ;  for  I  take  every  wound  thou  hast  given  me  to  be 
a  new  mouth  wherewith  to  utter  the  divine  praises,  and 
wherewuh  to  preach  and  magnify  my  Redeemer.  With 
multitudes  of  instances  that  one  might  give  of  the  like 
kind;  which  show  that  the  hope  that  lived  in  their  souls, 
■whilst  they  were  even  dying,  did  not  only  keep  them  from 
denying  Christ, — did  not  only  maintain  religion,  and  keep 
that  alive  in  them;  but  made  it  triumph  in  a  high  degree 
of  liveliness,  vigour,  and  joy,  that  showed  itself  more  ex- 
alted amidst  those  exercises,  than  when  there  were  no 
trials,  no  danger  in  view.    And  again. 

Difficulty  5.  The  many  temptations  and  buffelings  in 
their  spirits,  which  Christians  do  more  ordinarily  expe- 
rience in  their  course  through  the  world.  Nothing  could 
carry  through  the  vexation  of  this,  (which  cometh  nearer, 
a  great  deal  nearer,  than  what  men  can  do  when  they  only 
torture  the  outward  man,)  but  only  this  hope;  "  God  shall 
brui.se  Satnn  under  your  feet  shortly."  Though  we  be 
vexed  with  his  suggestions,  and  very  vexa'ious  ones  some- 
times they  are,  when  blasphemous  thoughts  are  injected 
and  cast  in  ;  there  is  an  endeavour  to  fence  against  them, 
but  they  cannot  keep  them  off;  the  tempter  indeed  cannot 
make  the  soul  close  or  comply  with  the  design  of  his  tempta- 
tions, but  he  doth  vex  by  tempting;  and  that  temptation 
cannot  but  be  vexing,  when  the  soul  is  solicited  to  think 
all  the  evil  thoughts  that  the  wicked  one  can  be  author  or 
parent  of  to  him,  concerning  God,  and  Christ,  and  religion, 
and  many  false  ones  concerning  himself  All  the  con- 
tinual vexing  temptations  that  the  soul  is  followed  with 
from  day  to  day,  it  is  only  the  hope  of  iinal  victory  that 
carries  it  through.  I  hope  it  will  not  be  so  always;  I  hope 
God  will  give  me  a  complete  victory  at  last ;  he  will  bruise 
Satan  under  my  feet  ere  long.     And, 

Difficulty  6.  The  complication  of  bodily  and  spiritual 
distempers  together,  so  incident  even  to  the  generality  of 
Christians  ;  a  great  deal  of  lassitude  and  dulness  upon 
the  outward  man ;  the  prevalence  of  melancholy  fumes 
and  vapours,  which  fall  in  with  a  dark  mind  and  dead 
Jtiart;  and  for  those  continual  outcries    "Oh,  wretched 


man  that  I  am,  who  shall  deliver  me  from  the  body  of  this 
death!"  Rom.  vii.  24.  It  is  only  deliverance  in  hope  that 
carries  through  all  this  difficulty ;  "  Thanks  be  to  God,  who 
hath  given  us  the  victory  through  our  Lord  Jesus  Christ," 
1  Cor.  XV.  57.  I  have  conquest  and  victory  in  Christ,  that 
hath  loved  me  ;  I  am  many  times  in  myself  overcome,  but 
in  him  many  times  I  do  overcome,  and  shall  finally  over- 
come.    And, 

Difficulty  7.  Divine  desertions ;  when  all  these  happen 
to  meet  together  upon  a  poor  creature,  and  God  is  with- 
drawn over  and  besides, — what  a  diiBculty  is  here !  The 
withdrawing  of  such  a  presence  as  even  that  wicked  Saul 
was  capable  of,  how  distressing  was  it  to  him  when  he  was 
sensible  of  it !  There  was  a  presence  of  God,  whereof  he 
had  experience  ;  but  far  beneath  the  excellency  and  delec- 
tableness  of  that  gracious  divine  presence  that  he  affords 
to  his  own,  those  that  are  peculiar  to  him;  yet  when  Saul 
had  lost  that  more  exterior  divine  presence,  sailh  he  to 
Samuel,  (when  he  had  procured  him  to  be  raised  from  the 
dead,  as  that  text  doth  please  to  express,)  "  I  am  greatly 
distressed ;  the  Philistines  make  war  upon  me,  and  God  is 
departed  from  me,"  1  Sam.  xxviii.  15. 

And  it  is  so  with  a  poor  Christian ;  many  times  men  are 
let  loose  upon  him;  the  devil  is  let  loose  upon  him;  there 
is  a  great  deal  of  distemperature  and  deadness  within ;  and 
at  the  same  time  God  is  gone  and  withdrawn  from  him; 
in  his  sense  and  apprehension  gone;  to  appearance  gone. 
And  in  that  case,  as  to  actual  comfort,  idem  est  esse  el  ap- 
parcre ;  idem  non  esse,  el  von  apparcre ;  to  seem  and  to  be, 
as  to  comfort  in  such  a  case.  Here  is  nothing  to  bear  up 
now  but  hope.  I  hope  all  this  darkness  will  be  over  ;  all 
these  clouds  will  vanish  and  flee  away;  "I  will  hope  in 
God,  that  I  shall  yet  praise  him ;  for  he  is  the  health  of  my 
countenar.ee,  and  my  God ; — why  art  thou  cast  down,  O 
mysouH  Trust  in  God,  for  I  shall  yet  praise  him,"  (Psalm 
xlii.  and  xliii.)  I  shall  yet  see  a  morning  after  so  black 
and  tempestuous  a  night.     And, 

Difficulty  9.  The  wearisomeness  of  duty  and  exercises 
of  religion,  in  the  midst  of  all  this,  is  yet  a  further  diffi- 
culty to  a  poor  awakened  soul.  That  is,  he  finds  this  to 
be  the  state  of  his  case,  that,  in  all  the  mentioned  respects, 
let  it  be  as  ill  with  him  as  it  can  be  supposed,  yet  he  must 
not  turn  aside  from  following  the  Lord.  I  am  in  the  way 
wherein  I  must  persist;  I  must  pray  still,  and  hear  still, 
and  approach  his  table  still.  To  go  on  in  such  a  course 
of  duty  as  this,  when  the  mind  is  dark,  and  the  heart  is 
dead,  and  there  is  a  great  weight  and  pressure  lying  upon 
the  soul,  and  God  is  withdrawn,  and  I  come  to  one  duty 
after  another,  and  one  ordinance  after  another,  and  get 
nothing;  this  is  hard  and  heavy  work;  still  to  be  (as  the 
case  is  represented  with  the  disciples)  fishing  all  the  night, 
and  nothing  taken.  Now  it  is  nothing  but  hope  that  can 
support  and  bear  up  in  this  case;  this  is  the  way  of  the 
Lord  in  which  I  am,  and  this  way  I  hope  will  have  a  good 
end.  Though  1  walk  heavily,  and  the  chariot  wheels 
seem  to  be  taken  off;  though  my  soul  is  not  the  chariot  o( 
a  willing  people,  as  sometimes  it  hath  been ;  yet  I  must 
hold  on  my  course;  I  must  persist  in  it.  There  is  that  in 
him  all  this  while,  that  will  not  let  him  desist,  will  not  let 
him  give  over;  no,  by  no  means;  he  hath  that  sense  of 
duty,  that  conscience  towards  God,  that  light  concerning 
the  equity  and  reasonableness  of  the  thing,  that  keeps  him 
to  it.  God  must  have  his  homage,  however  it  is  with  me, 
whether  it  be  better  or  worse;  I  must  not  defraud  God  ;  I 
must  do  such  and  such  acts,  as  acts  of  duty  and  obedience 
to  the  Lord  of  my  life  and  being,  whatever  becomes  of  me. 
He  hath  a  secret  hope,  that  all  will  issue  well ;  and  there- 
fore holds  on  in  his  course.  Fear  will  not  let  him  go  back; 
and  hope  draws  him  forward ;  for  we  are  not  to  suppose 
that  the  asserting  the  necessity  of  the  one  of  these  is  a 
diminution  of,  or  detraction  from,  the  necessary  influence 
of  the  other.  We  need  all  God's  means  and  methods  to 
help  and  urge  us  on  in  our  way  and  course.  And  I  might 
add  to  all  this. 

Difficulty  9.  The  continual  view  of  prevailing  wicked- 
ness; a  most  afflicting  and  discouraging  thing!  When  a 
Christian's  way  towards  the  end  God  hath  set  in  view  be- 
fore him  lies  in  a  world  overrun  with  wickedness,  and 
wherein  they  that  curse  God  are  secure;  he  can  turn  his 
eye  no  way  but  he  sees  a  world  full  of  atheism,  full  of  in- 


Sehm.  XXI. 


SALVATION  BY  HOPE. 


ear 


fidelity,  full  of  contempt  of  God,  and  full  of  rebellion 
against  him.  I  hope  (saith  he)  truth,  and  righteousness, 
and  religion,  and  the  love  and  fear  of  God,  will  triumph 
over  all  this  at  last.  And  because  he  so  hopes,  he  persists 
and  goes  on  in  his  ■n-ell-ehosen  way.  And  in  the  last 
place,  which  I  will  close  with, 

DifficuUij  10.  The  slow  progress  of  the  Christian  inte- 
rest, and  the  difl'usion  of  tne  knowledge  of  Christ  in  the 
world  ;  a  most  afflictive  discouraging  thing  to  all  that  are 
lovers  of  "  our  Lord  Jesus  Christ  in  sincerity."  Indeed,  it 
is  that  which  woidd  have  a  more  particular  aspect  upon 
the  condition  of  the  faithful  ministers  of  the  Gospel  to  see 
that  the  most  part  of  their  labours  is  labour  in  vain. 

And  you  know  how  far  the  temptation  as  to  this  hath 
prevailed  ;  I  said,  I  will  speak  no  more  in  his  name,  (saith 
the  prophet,)  ''  but  thy  word  was  as  iire  in  my  bones,"  (Jer. 
XX.  9.)  that  was  not  to  be  restrained.  It  is  a  verj'  uncom- 
fortable thing  to  labour  in  this  kind,  with  the  souls  of  men, 
which  we  apply  ourselves  to  as  reasonable,  as  intelligent, 
as  capable  of  understanding  us,  and  underiitanding  the 
value  of  souls,  and  the  difierences  of  time  and  eternity,  of 
present  and  everlasting  things;  to  deal  with  such  upon 
£igreed  principles  between  them  and  us  ;  so  as  that  they 
say,  whatsoever  we  speak  to  them  in  the  name  of  the  Lord, 
it  is  all  true.  They  grant  as  much  as  we  would  have  them 
grant,  and  acknowledge  whatsoever,  as  to  every  thing  we 
propoimd  to  them,  especially  in  the  greatest  and  most  im- 
portant things,  which  are  also  things  of  the  greatest  evi- 
dence and  clearness,  so  as  to  force  an  aclaiowledgment ; 
and  so  as  that,  when  we  deal  with  men  about  these  things, 
(a.s  you  heard  from  that  scripture  lately,)  we  have  nolhmg 
to  do  but  to  commend  ourselves  to  the  consciences  of  men 
in  the  sight  of  God.  We  appeal  to  you,  whether  these 
things  be  not  true  that  we  say  to  you,  in  the  name  of  the 
Lord,  yea  or  no.  And  they  are  generally  acknowledged 
to  be  so.  It  is  acknowledged  that  there  is  a  world  to  come ; 
that  there  is  a  state  of  retribution  ;  that  there  is  a  judg- 
ment day,  when  men  are  to  receive  "  the  things  done  in 
the  body,  whether  they  be  good  or  evil ;"  antl  wherein 
only  a  spiritual  holy  life,  begun  here  in  this  world,  will 
end  in  eternal  life ;  and  prevailing  wickedness,  continued 
in,  will  end  in  eternal  death. 

These  things  we  represent  and  lay  before  men  in  the 
name  of  the  Lord,  and  they  say  it  is  all  true.  And  yet  they 
are  the  same  men,  Non  pcrsuadebis  etiamsi  persuascris ; 
though  we  have  convinced  men,  we  have  not  conquered 
them  ;  we  have  persuaded,  and  all  signifies  nothing;  and 
it  is  because  they  have  no  hope.  It  is  an  observable  ex- 
pression, that,  in  the  18th  of  Jeremiah,  (I  have  formerly 
told  you  of  another  like  it,  chap.  ii.  25.  and  it  is  worth  our 
notice,)  "  Return  ye,  now,  every  one  from  his  evil  ways, 
and  make  your  ways  and  youriloings  good,"  Jer.  iviii.  11, 
12.  So  God  bespeaks  them  by  the  prophet,  or  the  prophet 
bespeaks  them  in  the  name  of  God  :  "  But  they  said  there 
is  no  hope,  but  we  will  walk  after  our  own  devices,  and 
will  every  one  do  the  imagination  of  his  evil  heart."  Be- 
cause there  is  no  hope  ;  we  have  no  hope  that  ever  we 
shall  be  able  to  alter  our  course,  or  that  ever  we  shall  be 
able  to  do  good  of  it  in  an  attempt  of  reformation  ;  and 
therelore,  we  will  go  on  as  we  have  done. 

Truly  then,  this  is  the  sense  and  posture  of  them  that 
we  have  to  deal  with  in  the  name  of  the  Lord ;  they  will 
not  turn,  because  there  is  no  hope ;  the  case  would  "be  the 
same  with  us  now,  who  so  deal  with  men ;  that  is,  we 
should  give  over  treating  with  them  if  we  had  no  hope  ; 
we  would  speak  to  them  no  more  in  that  name,  nor  open 
a  Bible  in  our  solemn  assemblies,  if  we  had  no  hope  ;  but, 
because  we  have  this  hope,  we  use  great  freedom  ot  speech, 
we  hope  we  shall  prevail  at  length ;  and  we  hope,  how- 
ever, that  our  hles.sed  Lord  Jesus  shall  have  a  glorious 
body  out  of  this  world  before  he  hath  done  ;  a  glorious 
community,  that  shall  be  associated  to  "  the  general  as- 
sembly and  church  of  the  first-born,  written  in  heaven  ■ 
the  innumerable  company  of  angels,  and  the  spirits  of  just 
men  made  perfect ;"  whether  men  we  speak  to  now  in  his 
name  do  hear  or  forbear,  he  shall  have  a  glorious  assem- 
bly above.  "  He  will  be  glorified  in  all  them  that  believe," 
because  the  Gospel  testimony  was  received.  That  will  be 
a  triumphant  day  ;  and  our  hope  of  bearing  a  share  and 

*  Preachwl  July  19th.  1631. 


part  in  the  triumphs  of  that  day  carries  us  through  ;  and 
we  go  on,  notwithstanding  this  great  difiicully ;  a  princi- 
pal difficulty  it  is  to  us.  But  it  is  a  common  difficulty  to 
"all  that  love  our  Lord  Jesus  Christ  insincerity;"  ac- 
cording as  it  is  the  common  desire  to  have  the  Christian 
religion,  in  the  power,  life,  and  vigour  of  it,  spread ;  and 
that  more  souls  may  be  proselyted  and  brought  in :  all  that 
love  Christ,  and  all  that  love  the  souls  of  men,  cannot  but 
have  this  desire;  and  accordingly  the  difficulty  and  trou- 
ble is  great  that  they  have  continually  to  conflict  with,  that 
-SO  little  is  done  in  this  case,  and  that  they  see  so  little 
done  in  their  day.  But  the  hope  of  a  glorious  issue  must 
carry  you  through  all  these  difficulties.  This  will  have  a 
glorious  end  at  last. 


SERMON  XXI. 


Rom.  viii.  24. 
'  We  are  saved  by  hope 

We  have  insisted  largely  in  opening  to  you  the  great 
important  truth  contained  in  these  words  ;  and  now,  our 
yet  remaining  business  is  to  make  some  use  of  it,  which 
will  be. 

Use  1.  In  divers  instructive  inferences  that  this  truth 
will  atTord  us.    As, 

Inference  1.  If  we  are  saved  by  hope,  then  we  are  lost 
by  despair  ;  no  inference  can  be  more  plain. 

If  the  souls  of  men  are  to  be  saved  by  hope,  they  are 
liable  to  be  lost  by  despair.  And  it  hath  been  my  great 
design,  from  this  and  some  other  texts,  to  do  what  in  me 
should  lie  to  keep  you  from  that  horrid  gulf  But  I  must 
in  faithfulness  tell  you,  that  there  is,  as  to  this,  most  dan- 
ger where  there  is  least  apprehension  or  suspicion  of  it. 
There  is  a  raging  despair,  and  there  is  a  silent  dead  de- 
spair. This  latter  is  the  fullest  of  danger,  according  as  it 
is  less  obvious  unto  observation,  and  lies  as  a  mortal  dis- 
ease in  wrapping  the  hearts  of  them  who  suspect  nothing 
le.ss  than  that  they  .should  be  despairing  creatures.  But 
when  we  are  told  that  we  are  saved  by  hope,  it  cannot  be 
understood  by  any  hope  whatsoever;  for  there  is  a  hope 
that  will  undo,  that  will  destroy;  and  so  you  may,  ere 
long,  have  opportunity  to  know  loo,  that  there  is  a  despair 
which  is  as  necessary,  as  there  is  a  hope  that  is  mortal 
and  destructive;  but  there  is  with  all  a  deadly  despair, 
that  kills  and  destroys  when  it  is  never  felt. 

When  we  say  we  are  saved  by  hope,  it  must  be  meant 
by  the  truly  Christian  hope ;  that  hope  that  is  vital,  lively; 
the  termimis  produdus  in  regeneration  :  "  Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ,  which,  accord- 
ing to  his  abundant  mercy,  hath  begotten  us  again  unto  a 
lively  hope  by  the  resurrection  of  Jesus  Christ  from  the 
dead,"  1  Pet.  i.  3.  We  are  begotten  to  a  lively  hope,  a 
hope  that  lives.  The  want  of  this  hope  is  the  despair  I 
mean  ;  and  it  would  not  he  despair  in  every  subject ;  but 
in  such  a  subject  as  is  capable  of  that  hope,  and  where 
that  hope  ought  to  be,  it  is  despair.  As  the  want  of  life  is 
death  in  a  man,  but  not  in  a  stone ;  when  there  is  not  a 
lively  hope  terminating  upon  God,  and  upon  a  blessed 
eternity,  and  an  unseen  glory  ;  when  there  is  not  such  a 
hope,  where  that  hope  hath  not  its  proper  place,  there  lies 
and  lurks  this  deadly  despair.  A  vacancy  of  hope  towards 
God  and  the  blessedness  of  the  other  state,  where  it  ought 
to  be,  and  which  indeed  doth  carry  much  of  the  essence 
in  it  (as  we  shall  have  further  occasion  to  note)  of  the  new 
creature ;  and  it  is  the  very  perfection  of  human  nature 
itself;  to  wit,  to  have  a  soul  directed  towards  God  by  the 
power  of  a  vital  hope,  continually  expecting  felicity  and 
blessedness  from  him  ;  I  say,  the  vacancy  of  it  is  despair. 
But  that  perfection  of  our  nature,  regeneration  brings  in 
and  supplies.  "  We  are  begotten  again  to  a  lively  hope ;" 
as  the  degeneration,  deformity,  and  depravedness  of  human 
nature  expels  and  keeps  it  out.  But  it  so  much  belongs 
to  a  man  as  a  man,  that,  as  Philo  Judjeus  (who  speaks  but 
as  such  a  one)  doth  fitly  enough  sav,  Hope  in  God  is  so 


SALVATION  BY  HOPE. 


Serm.  XXI. 


much  of  human  nature,  that  he  is  unworthy  to  be  called  a 
man  that  is  destitute  of  it.  Now  that  soul  is  destitute  of 
it  that  hath  no  commerce  with  God,  that  hath  nothing  to 
do  with  him  day  by  day.  Where  there  is  no  hope,  there 
is  despair  God-ward,  "  without  God,  and  without  hope," 
Eph.  ii.  13.  You  (whoever  it  be)  that  transact  all  your 
affairs  without  God,  have  nothing  to  do  with  God  from 
morning  to  night,  you  have  no  hope;  none  of  this  vital 
hope,  this  living  hope,  by  which  we  are  to  be  saved.  Do 
you  hope  in  God,  when  you  have  nothing  to  do  with  him, 
when  you  mind  him  not,  when  no  thought  of  him  comes 
into  your  heart  t 

I  pray,  let  none  so  deceive  themselves  as  to  think  that 
there  is  no  such  thing  as  despair  when  they  feel  not  the 
flames  of  hell  in  their  souls ;  for,  sure  a  lethargy  may  be 
as  mortal  as  a  burning  fever  ;  when  there  is  such  a  stupi- 
dity upon  the  soul,  such  a  mindlessness  of  God,  that  there 
is  in  reference  to  him  neither  fear  nor  hope  And  as  our 
present  state  is,  even  in  reference  to  the  business  of  salva- 
tion, there  cannot  be  hope  but  there  mnstbe  fear  too ;  there 
is  no  such  hope  as  to  exclude  fear  in  the  present  state,  nor 
such  fear  as  to  exclude  hope.  But  here  is  the  dismal  state 
of  the  case,  as  to  the  most,  that  they  liave  neither  hope  nor 
fear  in  reference  to  the  affairs  of  their  souls,  and  their 
everlasting  concerns;  wherever  they  are,  they  have  no 
thoughts  of  such  matters;  there  is  neither  hope  nor  fear. 
And  where,  then,  is  that  which  should  save  you  1  If  we 
are  indeed  to  be  saved  by  hope,  we  are  lost  by  the  vacancy 
of  it,  and  when  there  is  no  such  thin^  as  fear  al.so.  But 
doth  such  a  supine  neglectfulness  and  oscitancy,  with  re- 
ference to  the  concerns  of  our  souls  and  our  everlasting 
state,  agree  with  the  common  notion  of  us  all ;  that  this 
present  state  is  but  a  state  of  probation  and  preparation,  in 
reference  to  a  final  and  eternal  stale  1  Is  it  so  indeed  1 
And  have  we  in  reference  to  that  final  state,  neither  hope 
nor  fear  1     What  is  like  to  be  the  issue  of  this  1    But, 

Inference  3.  We  again  infer,  that  the  happiness  of  a 
Christian  is  future  ;  for  it  is  the  object  of  hope, — that  hope 
which  is  to  have  a  continual  influence  upon  his  salvation. 
Now  the  object  of  hope  is  somewhat  future  and  unseen  ; 
somewhat  that  lies  out  of  sight  as  yet.  "  We  are  saved  by 
hope  ;  but  hope  that  is  seen  is  not  hope  ;  for  what  a  man 
seeth,  why  dolh  he  yet  hope  for  it  1  But  if  we  hope  for  that 
which  we  see  not,  then  do  we  with  patience  wait  for  it ;" 
as  the  following  words  of  the  text  show  us.  Understand 
and  consider  aright  then,  the  state  of  one  that  is  a  Chris- 
tian indeed.  He  is  one  that  hath  his  best  and  supreme 
good  lying  in  futurity,  and  out  of  sight.  He  lives  by  that 
faith  "  Which  is  the  substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen,"  Heb.  xi.  1.  He  is  one  that 
hath  not  his  good  things  here,  Luke  xvi.  25.  This  is  a 
true  account  of  his  state  ;  his  portion  is  not  in  this  life, 
Psal.  xvi.  1.  His  estate  lies  in  reversion;  it  is  somewhat 
expected,  somewhat  looked  for  ;  he  takes  hold  of  it  by  that 
hope  which  is  cast,  "  as  an  anchor  of  the  soul,  within  the 
veil ;  (Heb.  vi.  19,  20.)  whither  Jesus,  the  forerunner,  for 
us  entered ;"  and  so  his  title  is  sure,  for  there  is  such  a 
one  gone  before,  who,  having  procured,  is  thereupon  gone 
to  take  possession  of  his  inheritance  for  him. 

Then,  if  you  are  to  make  an  estimate  or  judgment  of  the 
condition  of  a  Christian,  a  saint,  a  child  of  God,  do  not 
judge  of  it  by  present  appearance,  and  the  external  state 
of  his  present  case,  whi.e  he  is  here  in  this  world ;  so  it 
may  be  an  appearance,  not  only  mean,  but  frightful ; — 
you  may  behold  him  not  only  a  despised  one,  but  a  hated 
"one,  persecuted,  trodden  under  foot  by  an  injurious,  angry 
world  ; — angry  for  this,  that  he  seems  not  to  have  his  sa- 
tisfaction in  the  same  things  that  they  have,  but  to  be  aitn- 
ing  at  somewhat  else  above  and  beyond  them.  This  is 
displeasing ;  this  is  ungrateful.  The  world  doth  not  un- 
derstand such  a  sort  of  men  ;  "  Behold,  what  manner  of 
love  the  Father  hath  bestowed  upon  us,  that  we  should  be 
called  the  sons  of  God  !— therefore  the  world  knoweth  us 
not,  (1  John  iii.  1.)  because  it  knew  him  not."  It  knows 
nothing  at  all  of  this  race,  neither  father,  nor  children.  The 
world  knows  nothing  of  them;  it  cannot  tell  how  to  form 
an  idea,  a  distinct  notion,  of  this  sort  of  men,  that  are  .so 
descended,  and  of  such  a  parentage.  They  are  men  of  an- 
other genius,  another  spirit,  another  kind  of  design.  The 
lendency  of  their  course  is  another  way,  and  they  know 


not  what  to  make  of  it ;  "  therefore  the  world  knoweth  us 
not,  because  it  knew  him  not ;"  and  because  it  doth  not 
know,  it  hates.  And  all  the  effects  of  hatred  many  times 
appear  mighty  conspicuous  towards  that  sort  of  men  ;  and 
would  do  more,  it  is  likely,  if  they  did  appear  more  like 
themselves,  and  did  more  plainly  avow  their  unrelated- 
ness  to  this  world,  and  their  relation  to  and  e.tpectations 
from  an  upper  world,  a  higher  world.  But  as  it  is,  a.s  the 
divine  nature  that  is  in  them  doth  more  or  less  speak  forth, 
and  show  itself,  so  it  stirs  the  indignation  of  a  deserted 
forsaken  world  against  them,  in  whom  that  nature  is  and 
doth  appear.  ^And  then,  by  this  means,  they  come  to  be 
counted  the  scum  and  offscouring  of  all  things. 

Therefore  their  condition  is  not  to  be  judged  of  by  such 
measures  as  these ;  do  not  judge  of  the  bonum,  the  optabile, 
what  is  good,  and  what  is  desirable  in  the  state  of  a  sincere 
living  Christian,  by  these  present  appearances,  that  lie  un- 
der common  view,  as  now  he  is  a  mean,  despised,  hated 
thing,  but  consider  hira  in  that  state  which  his  hopes  do 
aim  at  and  tend  to,  and  then  you  will  behold  him  arrayed 
with  the  garments  of  salvation ;  for  it  is  the  hope  of  salva- 
tion that  aids  him,  animates  him,  and  carries  him  through 
his  course,  and  which  finally  will  actually  save  him.  Be- 
hold him  as  he  is  crowned  with  a  diadem  of  glory,  and 
associated  with  that  blessed  community  of  saved  ones,  as 
one  that  comes  to  bear  his  part  in  adorning  the  triumphs 
of  his  great  and  glorious  Lord  and  Redeemer,  in  that  day 
when  he  shall  appear  to  be  "admired  in  his  saints,  and  to 
be  glorified  in  all  them  that  believe;"  because  the  Gospel 
testimony  was  received  among  them  in  the  proper  day  and 
season  thereof  And  judge  now  what  it  is  to  be  a  Chris- 
tian ;  take  your  measures  of  the  state  of  a  Christian  ty 
what  he  hopes  for ;  not  by  what  he  is,  but  what  he  rea- 
sonably and  groundedly  hopes  to  be.     And  again. 

Inference  3.  The  futurities  of  a  Christian  are  far  more 
considerable  than  all  the  present  enjoyments  of  this  world. 
"  We  are  saved  by  hope ;"  and,  for  this  world,  it  is  well  if 
we  can  be  saved  from  it ;  but  we  are  never  to  expect  being 
saved  by  it ;  but  by  the  hope  of  these  great  futurities  we 
are  saved.  Then,  certainly,  a  Christian's  futurities  are  far 
more  considerable,  and  far  more  eligible,  than  all  present 
worldly  enjoymenis  whatsoever.  And  you  may  judge  so 
by  this,  that  such  a  one  is  inspired  from  heaven  itself  with 
such  a  hope  as  this,  that  makes  him  neglect  all  this  earth, 
and  breathe  and  tend  continually  upwards.  That  is  a  true 
judgment  which  proceeds  from  the  directions  and  opera- 
tions of  the  Divine  Spirit.  He  that  hath  made  them  hope 
hath  made  them  thus  judge,  (for  they  do  not  hope  irra- 
tionally or  bruiishly,)  that  the  enjoyments  of  this  world 
are  not  comparable  to  the  expectations  of  believers  in  re- 
ference to  the  other  world.  You  may  trust  to  that  judg- 
ment which  is  made  in  the  virtue  and  by  the  special  direc- 
tion of  his  Spirit,  who  is  the  God  of  hope  :  "  The  God  of 
hope  fill  you  with  all  joy  and  peace  in  believing,"  as  the 
apostle's  expression  is,  Rom.  xv.  13. 

Therefore,  if  you  would  make  a  judgment  in  this  case, 
which  is  the  most  desirable  thing,  a  large,  full,  and  opulent 
portion  here  in  this  world,  or  "an  inheritance  with  the 
saints  in  lighl,"  guide  your  judgment,  (if  you  cannot  judge 
by  an  immediate  light  of  your  own,)  by  theirs,  who  may 
best  be  presumed  to  have  light  in  this  matter  ;  to  wit,  that 
have  this  divine  principle  put  into  them  by  God  himself, 
which  looks  with  neglect  upon  all  present  things,  and 
waving  and  overlooking  them, turns  away  from  them,  and 
tends  its  eye  and  course  forwards  towards  an  unseen  glory 
and  felicity  elsewhere.  We  do  commonly  take  that  as 
likely  to  be  true,  which  the  wisest  and  most  judicious 
commonly  agree  in.  Now  this  is  the  agreed  sense  of  all 
the  children  "of  God  in  all  times  and  ages  ;  and  thereupon 
thev  are  carried,  according  to  judgment  and  choice,  to 
waive  a  present  portion  and  felicity  in  this  world,  and  seek 
it  elsewhere  ;  we  may  certainlv  conclude,  that  the  heaven- 
ly felicity,  which  is  hoped  for  by  this  sort  of  men,  is  every 
way  more  considerable,  elidble,  and  desirable,  than  the 
best  wordly  portion  that  can  be  had  here  on  earth.  Bin  it 
is  a  great  matter  when  we  assent  to  this,  (which  we  shall 
do  notionally,  as  soon  as  we  hear  it  notionally,)  to  have 
also  the  living  sense  thereof  wrought  into  our  souls,  so  as 
to  be  able  to  say,  I  not  only  know  it  to  he  so,  but  I  feel  it 
to  be  so.    But  again,  further. 


Serm.  XXI. 


SALVATION  BY  HOPE. 


829 


Inference  4.  Wemayinferthat  hope  is  the  life  of  all  true 
and  serious  religion.  If  there  be  any  such  thing  as  living 
Christianity  among  us,  hope  is  the  life  of  it.  You  will 
easily  apprehend  that  religion  is  the  way  to  felicity,  the 
means  to  the  blessed  end.  But  what  kind  of  religion  must 
it  be  1  Not  dead  religion,  but  living ;  and  there  can  be  no 
living  religion  but  what  is  animated  by  hope,  and  by  the 
hope  of  that  very  end,  to  which  it  is  itself  in  a  tendency. 
The  religion  of  the  present  state  is  nothing  else  but  in- 
choate felicity  ■,  it  Is  heaven  begun  ;  it  is  a  coming  to  God, 
and  tending  towards  him.  It  is  one  and  the  same  principle 
by  which  any  thing  doth  move  and  rest.  The  same  nature 
which  is  the  principle  of  motion  and  of  rest.  If  religion 
be  a  principle  of  motion  to  carry  us  unto  Grod,  it  wiU  be 
a  principle  of  rest,  to  give  us  the  actual  repose  and  satisfac- 
tion and  solace  of  soul,  that  being  in  him  consists  in.  But 
this  must  be  living  religion,  and  not  dead.  And  there  can 
be  no  life  in  it,  but  as  it  is  continually  inspired  by  hope. 

Religion  being  an  aiming  at  God,  a  tendency  towards 
God,  to  wit,  the  religion  of  the  way  ;  the  religion  of  the 
present  state  ;  it  must  continually  be  influenced  by  such  an 
apprehension  as  this,  that  he  is  willing  to  be  a  "  rewarder 
of  them  that  diligently  seek  him,"  "  He  that  cometh  to 
Grod  must  believe  that'he  is,  and  that  he  is  the  rewarder  of 
them  that  diligently  seek  him."  Heb.  xi.  6.  And  it  is  this 
faith  that  is  the  immediate  foimdation  of  hope.  I  hope  I 
shall  find  him  the  rewarder  of  my  soul.  I  hope  my  labour 
in  the  Lord  will  not  be  in  vain.  This  is  that  that  doth  in- 
spirit religion,  and  make  it  a  living  thing.  There  is  indeed 
a  religion  in  the  world  that  hath  no  life  in  it,  that  lies  all 
in  empty  show,  and  form,  and  external  appearance.  But, 
if  there  be  life  in  it,  hope  is  the  life  of  it.  I  hope  I  shall 
reach  a  ble.ssed  end  at  last  in  this  way.  The  business  of 
religion  is  to  seek  God;  in  seeking  him  I  hope  that  I  shall 
find  him ;  I  find  life,  and  satisfaction,  and  felicity,  and  eter- 
nal blessedness  in  him.  This  hope  is  the  soul  of  religion, 
and  the  very  life  of  it. 

And  you  ought  to  consider  it  so ;  that  accordingly,  the 
several  parts  of  your  religion  may  be  animated  and  in- 
fluenced by  it.  Those  are  dull  duties,  that  are  not  con- 
sidered as  your  way  to  your  end.  Every  such  duty  as  we 
are  now  engaged  in  at  this  time  should  be  considered  thus : 
this  is  part  of  my  way  to  heaven,  part  of  my  way  to  a  bless- 
ed eternity ;  we  are  now  met  here  with  an  expectation  and 
hope,  that  we  shall,  ere  long,  be  taken  up  to  the  "  general 
assembly  and  church  of  the  first-born ;  to  an  innumerable 
company  of  angels,  and  the  spirits  of  just  men  made  per- 
fect." Heb.  xii.  -23.  This  would  make  the  duties  and  or- 
dinances of  every  Lord's  day  lively  things  with  us,  when 
we  are  all  aiming  to  take  hold,  in  every  such  duty,  of  "  the 
end  of  our  faith,  even  the  salvation  of  our  souls."  But  if 
we  come  together  here  only  to  see  one  another's  faces,  or 
to  hear  the  sound  of  a  few  empty  words,  without  knowing 
■whither  they  tend,  without  mindingto  what  end  they  serve, 
or  what  they  aim  at,  or  because  we  know  not  how  else  to 
spend  so  many  hours  of  a  day  that  is  not  allowed  for  our 
common  labour;  we  shall  make  but  a  flat  thing  of  our  re- 
ligion. But  if  our  religion  be  a  living  thing,  hope  is  the 
end  of  it,— I  hope  my  way  will  end  in  eternal  felicity  at 
length  ;  this  is  my  way  to  God  and  glory,  and  to  a  blessed 
eternity.     And, 

Inference  5.  You  may  further  learn  that  all  serious  reli- 
gion doth  involve  and  carry  in  it  a  design  for  salvation  and 
eternal  blessedness:  for  we  are  saved  "by  the  hope  of  this, 
and  there  can  be  no  hope  of  it  without  the  design  of  it ; 
what  we  hope  for  we  design  for,  otherwise  our  hope  is  alto- 
gether a  useless,  inactive  thing  in  us.  We  are  only  saved 
by  hope,  as  by  hope  we  are  prompted  to  design  salvation, 
and  are  made  lively  and  vigorous  in  the  prosecution  of 
that  design  ;  which  way  else  should  hope  save  us,  but  as 
it  engageth  to  lay  a  design  for  salvation,  and  as  it  enables 
us  with  life  and  vigour  to  prosecute  that  design,  as  a  com- 

Eassable  thing,  as  a  thing  that  may  be  brought  about,  and, 
y  God's  gracious  vouchsafemeut,  will  and  shall  1 

And  it  is  therefore  deeply  to  be  considered,  that  our  hope 
of  being  saved,  and  our  design  for  salvation,  must  measure 
one  another;  he  that  drives  no  such  design  through  the 
whole  of  his  abode  in  this  world,  he  must  be  looked  upon 
as  one  of  those  (of  whom  I  have  told  you  before)  that  hath 
no  hope  in  him ;  no  living  hope  ;  was  never  begotten  to  a 


lively  hope.  If  he  have  a  living  hope  in  him  of  a  final 
felicity  in  God,  that  will  continually  prompt  him  to  design, 
and  to  prosecute  his  design  with  strength  and  vigour,  for 
a  blessed  and  a  glorious  eternity.  And  I  pray  let  us  make 
our  reflection  seriously  upon  this,  as  in  the  sight  and  pre- 
sence of  God.  Do  we  carry  it  from  day  to  day  as  those 
that  are  striving  a  design  for  salvation  and  eternal  glory"! 
as  those  that  are  going  to  heaven  ?  as  candidates  of  eter- 
nal heavenly  felicity  ■?  Do  we  live  like  such  1  Then  should 
we  be  every  day  on  the  wing,  reaching  forth  (as  it  is  the 
nature  of  hope  to  do)  with  fervent,  raised  aspiriags  towards 
the  heavenly  state.  We  that  have  the  first-fruits  of  the 
Spirit,  groan  within  ourselves,  (as  it  is  spoken  in  the  im- 
mediate foregoing  verse  in  this  context,)  waiting  for  the 
adoption,  to  wit,  the  redemption  of  our  body ;  for  we  are 
saved  by  hope,  so  the  words  are  connected.  We  are  saved 
by  the  hope  of  that  very  state,  wherein  we  are  to  be  owned 
openly  of  God,  as  his  children  ;  which  is  here  called  the 
adoption. 

There  was  among  the  Romans  a  double  adoption  ;  there 
was  a  private  adoption;  that  is,  the  foundations  were  laid 
by  some  private  act.  But  afterwards  it  came  to  be  de- 
clared in,  foro,  and  to  be  enrolled,  that  such  a  one  did 
adopt  such  a  one  to  be  his  son.  And  it  is  in  reference  to 
this  latter  sort  of  adoption,  or  the  complement  and  solem- 
nization of  it,  that  we  are  said  to  wait  for  the  adoption  ; 
that  is,  the  children  of  God,  they  that  were  adopted  before 
fundamentally ;  they  yet  wait  for  the  solemnization  of  that 
adoption,  when  the  manifestation  shall  be  of  the  sons  of 
God,  when  it  shall  be  declared  before  angels  and  men,  as  it 
will,  in  the  judgment  of  the  great  day.  These  I  take  for  my 
sons  and  adopted  ones ;  and  it  is  by  the  hope  of  this  we  are 
saved,  for  we  are  saved  by  hope,  as  immediately  there  fol- 
loweth.  And  I  say,  that  this  hope  can  no  otherwise  save 
them,  than  as  it  doth  continually  influence  a  design  of  that 
salvation.  But  if  our  great  business  here  in  this  world  be 
from  day  to  day  nothing  else  but  to  feed  upon  the  dust  of 
the  earth,  and  to  please  and  indulge  self  and  the  flesh ;  if 
this  be  the  design  we  are  daily  striving,  we  have  none  of 
this  hope  that  saves  souls ;  where  that  hope  is,  a  corres- 
pondent design  cannot  but  be.  The  religion  of  such  in- 
volves and  carries  in  it  a  continual  design  for  the  blessed- 
ness of  the  heavenly  state  ;  therefore  nothing  can  be  more 
incongruous  and  absurd,  than  to  keep  up  a  show  and  face 
of  religion,  while  yet  the  hearts  of  men,  if  they  will  but  re- 
flect, are  conscious  to  themselves  of  no  such  design  :  they 
are  not  aiming  at  God,  or  at  blessedness  in  God;  the  pos- 
sessing of  a  future  felicity  and  glory  in  him,  and  with  him. 
They  cannot  justly  and  trulypretendtosuchathing.  Then 
(I  say)  is  a  course  of  religion  the  greatest  absurdity  in  the 
world ;  to  do  in  a  continued  course  those  actions  that  have 
only  reference  unto  such  an  end,  and  never  to  refer  to  that 
end.  To  be  religious  without  design,to  wit,the  proper  design 
of  religion,  (which  is  felicity,)  nothing  can  be  more  absurd. 

Objection.  But  it  may  be  said,  how  is  it  possible  that  a 
man  should  be  religious  without  design  1  A  man  doth  not 
act  in  religion,  but  it  must  be  done  voluntarily ;  and  if  it  be 
done  voluntarily,  it  must  be  done  for  an  end,  so  there  can 
be  no  such  thing  (you  will  say)  as  keeping  up  a  course  of 
religion  without  a  design. 

AnsKcr.  Very  true,  indeed,  there  could  be  no  such  thing 
as  keeping  up  a  course  of  religion  without  a  design  ;  but 
that  is  not  the  matter  I  speak  of,  a  design  in  general.  A 
man  cannot  do  a  series  of  merely  human  actions  without 
some  design  or  other,  or  simply  without  any  desi^  ;  but 
when  the  actions  that  make  up  a  course  of  religion  are 
done,  we  cut  this  design  for  the  proper  end  of  religion. 
Here  lies  the  absurdity  and  incongruity  that  I  now  state,  to 
tear  a  series  and  course  of  actions  from  their  proper  end, 
and  not  refer  them  to  that  end,  this  is  most  irrational  trifling. 
As  if,  when  all  the  other  actions  of  a  man's  life  are  done 
for  a  certain  determinate  end  only  in  the  great  business  of 
religion,  he  plays  the  fool,  he  doth  the  thing,  but  nei-er 
minds  the  end ;  keeps  such  days  as  these ;  comes  to 
church;  attends  upon  the  public  solemnities  of  God's 
worship ;  but  never  thinks  of  heaven,  never  minds  eternal 
glory,  as  the  thing  in  this  way  to  be  designed  for.  And 
so  his  religion,  and  the  duties  of  it,  bear  no  proportion  to 
his  end,  to  that  end  that  they  were  made  for.  "There  is  a 
two-fold  design  driven  by  religion,  or  by  carrying  on  a 


830 


SALVATION  BY  HOPE. 


Serm.  XXL 


course  of  religion,  by  very  different  sorts  of  men.  That  is,a 
design  for  this  world,  and  a  design  for  the  world  to  come : 
some  are  religious  only  with  a  design  for  this  world ;  to  wit, 
that  I  may  carry  it  fair  with  men  in  this  world,  or  with 
that  sort  of  men  which  I  think  fittest,  and  have  some  in- 
ducements which  lead  me  to  associate  with,  to  apply  myself 
to  them,  and  to  have  their  good  opinion,  and  have  a  good 
reputation  among  Ihem ;  I  am  willing,  therefore,  to  be  as 
they  are,  and  to  do  as  they  do  ;  here  is  a  design  for  this 
world  driven  in  religion,  and  the  actions  and  duties  of  it; 
not  (it  may  be)  to  gain  ;  but  there  may  be  many  Worldly 
designs,  besides  that  of  gain ;  worldly  repute  and  credit 
among  those  whose  opinion  I  most  esteem,  and  put  a  value 
upon,  8Uid  to  whom,  therefore,  in  such  a  way,  I  think  to 
approve  and  recommend  myself 

But  there  is  also  a  design  driven  in  religion  for  the 
world  to  come.  And  this  is  the  true  and  proper  design  of 
religion.  And  where  the  former  only  is  designed,  we  can 
hardly  ever  comprehend  in  our  thoughts  a  more  horrid 
frightful  case  j  when  a  man  is  doing  the  great  sacred  lets  of 
religion,  without  a  design  for  their  proper  end,  and  in  mere 
subserviency  to  some  mean  and  inferior  design,  by  how 
much  the  less  that  is,  or  the  lower  the  design  is,  or  by  how 
much  the  less  is  to  be  got  by  it,  so  much  is  religion  the 
lower  debased ;  being  thereby  put  into  a  subverviency  to 
that  which,  it  may  be,  shall  be  worth  nothing  to  men  ;  that 
I  shall  never  gain  by  one  way  or  other:  and  yet,  I  choose 
to  do  acts  of  religion ;  or  to  do  these,  and  not  take  other 
acts  thereof;  or,  to  do  these  I  do  in  this  or  that  form  ;  and 
do  all  in  accommodation  to  some  secular  purpose  and  de- 
sign :  but  the  eternal  purposes  of  religion  are  forgotten, 
neglected,  and  never  thought  of  by  me.  This  is  to  prosti- 
tute the  most  sacred,  venerable  thing  imaginable,  (rehgion,) 
to  the  meanest  and  most  despicable  end. 

How  is  this  to  be  answered  for,  or  wherein  can  we  pos- 
sibly conceive  a  more  horrid  sort  of  sacrilege  than  this  1 
The  acts  of  religion  have  a  sacredness  in  them ;  but  I  aliene 
them  from  their  proper  end.  This  I  do  not,  in  order  to 
the  serving  of  God ;  not  in  order  lo  the  .saving  of  my  soul ; 
or  not  in  reference  to  an  eternal  state ;  but  I  do  it  to  please 
my  own  present  humour,  or  my  friend's  humour.  Is  this 
that  indeed  which  we  will  resolve  our  religion  into?  Such 
trifling  with  religion  is  that  which  will  be  dearly  accounted 
for  at  the  last  day.  To  do  that  which  we  ought  to  do  for 
pleasing  and  glorifying  of  God,  and  saving  our  souls  in  the 
day  of  the  Lord  Jesus,  we  cannot  tell  why,  or  for  what 
ronton,  will  come  to  a  fearful  reckoning  at  last.  Weought 
to  belhmk  our.^elves  at  all  such  times,  when  we  are  thus 
assembled  ;  What  am  I  here  to-day  for  1  Why  did  I  come 
to  this  plTce  this  morning  ■?  Why  did  I  take  upon  me  to 
make  one,  and  bear  a  part  in  a  Christian  religious  assembly  ■? 
Did  I  do  it  as  one  that  hoped  for  salvation,  and  expected 
eternal  life  in  this  way  1  Was  it  that  I  might  draw  so  much 
nearer  to  God,  and  be  so  much  the  more  acquainted  with 
him,  and  fitted  for  that  state  which  I  profess  to  hope  fori 
But  again. 

Inference  6.  We  may  further  learn,  that  there  is  a  very 
great  sagacity  belonging  to  the  new  creature,  and  the  re- 
generate state;  we  are  saved  by  hope;  this  imports  the 
new  creature,  those  that  are  born  of  (jod  in  order  to  eter- 
nal life,  to  be  a  very  sagacious  sort  of  creatures.  The  new 
creature  is  a  very  foreseeing  creature;  it  is  in  this,  emi- 
nently distinguished  from  other  creatures,  even  of  the  same 
rank  and  order  in  God's  creation ;  to  wit,  merely  human 
creatures:  whereas  others  look  merely,  or  only,  to  the 
present,  here  is  a  strange  foresight  in  this  sort  of  creature 
that  is  born  of  God,  by  which  it  eyeth  and  looketh  towards 
salvation,  and  eternal  blessedness.  As  soon  as  it  is  born, 
"  It  is  begotten  again  to  a  lively  hope,  by  the  resurrection 
of  Jesus  Christ  from  the  dead,  unto  an  inheritance  reserved 
in  heaven  for  it,"  1  Pet.  i.  3.  The  new  creature  hath  a 
hope  belonging  to  its  essence  ;  as  soon  as  it  begins  to  be, 
and  breathe,  it  begins  to  hope.  It  is  born  to  the  hope  of 
immortality  and  eternal  life. 

We  ought  to  consider  this,  and  a  great  judgment  is  to 
be  made  of  our  own  stale,  by  what  we  find  instilled  into 
ourselves  of  that  spiritual  sagacity  and  foresight.  There 
are  many  that  are  apt  to  be  foreseeing  (and  value  themselves 
greatly  upon  it)  of  temporary  events,  the  probability  of 
such  and  such  events,  and  love  to  discourse  and  reason 


thereupon  ;  as  politicians,  or  as  prophets,  they  can  value 
themselves  greatly  upon  such  foresight ;  but  here  is  the 
true  foresight  that  sees  into  eternity. 

That  is  the  best,  and  clearest,  and  strongest  sight  that 
can  see  furthest ;  that  overlooks  (it  may  be)  the  concern- 
ments of  to-morrow,  of  this  year  and  the  next,  within  the 
bounds  and  compass  of  time ;  yea,  looks  beyond  all  time, 
penetrates  into  eternity,  beholds  the  judgment-seat,  the 
Judge  sat,  the  books  opened,  the  dead  raised,  and  men 
disposed  severally  to  their  eternal  states.  The  new  creature, 
that  divine  birth,  which  fetcheth  its  original  immediately 
from  God,  this  is  its  sagacity ;  with  such  sagacity  and 
foresight  it  is  endowed.  "  We  are  saved  by  hope,"  we 
have  a  hope  by  which  we  expect  to  be  saved,  which  pene- 
trates into  the  unseen  futurities  of  an  everlasting  state. 
And, 

Inference  7.  We  may  hereupon  conclude  too.  That  there 
is  a  certain  generosity,  a  nobleness,  a  greatness  of  mind, 
that  doth  belong  unto  a  regenerate  person.  The  new  crea- 
ture, one  that  is  born  of  God,  by  which  he  is  borne  up 
above  all  this  world,  tramples  upon  it,  scorns  its  smiles, 
smiles  at  its  frowns,  and  scorns,  despiseth  its  threats  and 
terrors,  looks  still  beyond  it  and  above  it.  What  is  all  this 
world  to  me '?  A  shadow,  a  despicable  vanity !  My  great 
concernments  lie  above  in  a  superior  world,  in  a  remoter 
world.  This  is  generous  and  great.  Oh !  saith  one  that 
is  bom  of  God,  1  cannot  live  at  the  common  rate,  I  cannot 
live  upon  this  country  fare,  I  must  fetch  in  all  the  provisions 
I  live  by,  from  day  to  day,  from  heaven ;  cat  heavenly 
food,  and  drink  heavenly  drink,  such  meat  and  such  drink 
as  the  world  afibrds  not ;  for  such  a  prepossession,  and_ 
such  a  pre-occupation,  there  is  by  hope  of  the  felicity  of 
heaven,  and  of  the  heavenly  state.  They  do  support  this 
frail  mortal  life  as  others  do  ;  but  they  have  another  life 
that  is  to  be  supported  in  another  way,  and  by  other  means ; 
and  in  reference  to  which  they  find  an  unsuitableness  in 
all  things  under  the  sun,  as  we  should  in  gravel  for  our 
meat,  and  puddle  for  our  drink  ;  so  that  if  you  ask  such  s 
one,  what  he  lives  by,  as  to  the  maintenance  of  that  nobler 
life  that  is  in  him,  he  will  answer,  by  hope. 

You  may  possibly  (some  of  you)  have  heard  and  read  of 
a  great  prince  and  general,  who,  upon  a  conquest,  dis- 
pensing great  largesses  among  his  soldiers,  was  asked.  And 
what,  sir,  do  you  reserve  for  yourself!  Why,  hope,  saith 
he.  I,  for  my  part,  live  upon  hope.  I  give  away  all  that 
I  have  now  got,  and  live  upon  the  hope  of  more.  This  is 
the  generosity  and  nobleness  of  mind  that  is  in-wrought 
into  a  regenerate  person.  When  he  becomes  so,  he  des- 
piseth all  things  under  the  sun  as  a  portion,  as  a  final  ter- 
minative  good,  and  lives  upon  hope.  And  this  we  must 
come  to,  if  ever  we  come  to  know  what  it  is  to  be  Chris- 
tians. It  is  too  little  understood  (I  am  afraid  to  this  day) 
what  it  is  lo  be  a  Christian,  though  we  have  long  borne 
that  name.  Are  not  we  told,  they  are  a  sort  of  people 
called  out  of  the  world  1  "  They  are  not  of  this  world," 
(saith  our  blessed  Lord,  in  that  concluding  solemn  prayer 
of  his,  when  he  was  going  out  of  the  world,)  "  even  as  I 
am  not  of  this  world,"  John  xvii.  16.  Oh,  what  a  horrid 
thing  would  it  be  to  contradict  our  blessed  Lord,  in  the 
sense  of  our  own  hearts  !  He  saith,  "  they  are  not  of  this 
world  ;"  but  here  is  one  answering.  Aye,  Lord,  but  I  am 
of  this  world  ;  one  with  this  world,  united  to  it :  I  savour 
the  things  of  the  world,  as  the  men  of  the  world  do ;  I 
choose  with  them,  and  enjoy  with  them:  a  fearful  thing 
from  the  sense  of  our  hearts,  to  contradict  our  blessed 
Lord !  to  have  him  say,  "  They  that  are  mine  are  not  of 
this  world,  as  I  am  not  of  this  world  ;"  and  we  be  forced 
to  say,  concerning  ourselves,  Yes,  but  we  are  of  this  world, 
and  related  to  this  world  more  than  any  other,  and  savour 
the"  things  of  this  world  more  than  any  other. 

There  are  sundrv  other  inferences  more  that  I  intend 
now  to  go  through,' but  there  is  one  thing  for  the  present 
I  would'  shut  up  with,  though  I  do  therein  anticipate  and 
prevent  myself;  that  is  only  to  recommend  this  one  thing 
to  you,  as  a  piece  of  solemn  counsel  and  serious  consider- 
ation, that  you  will  labour  to  get  your  souls  po.ssessed  of 
this  principle,  and  direct  it  towards  its  final  object ;  let  it 
reach  forth  even  unto  the  very  last  of  the  object  that  it  is 
to  be  taken  up  about ;  for  this  we  must  know,  that  there 
are  intermediate  objects,  and  there  is  that  at  length  which 


Serm.  XXII. 


SALVATION  BY  HOPE. 


831 


is  most  finally  final.  But  hope  hath  its  strongest  and  most 
powerful  influences,  as  it  doth  reach  furthest,  reach  into 
a  most  glorious  eternity ;  and  makes  us  say  within  our- 
selves, I  hope  to  he  there  ere  long.  What  a  wonderful 
thing  woulcl  it  be,  if  we  could  alwa^-s  worship  under  such 
a  hope  !  what  mighty  vigour  would  it  infuse  into  our  re- 
ligion, to  say  to  every  one  that  meet  together  in  such  an 
assembly ;  We  meet  together  in  hope  and  expectation  of 
having  our  eternal  abode  with  that  blessed  society  above, 
in  the  mansions  of  glory  that  are  prepared  already  in  our 
Father's  house  !  To  have  this  hope  live  in  us,  what  life 
would  it  not  transfuse  through  all  our  duties,  and  through 
the  whole  course  of  our  religion ! 

And  what  a  pleasant  relish  would  it  give  to  all  our  pre- 
sent mercies,  such  as  we  have  greater  occasion  more  so- 
lemnly to  bless  God  for;  when  we  have  matter  of  praise 
laid  before  us,  and  offered  to  us,  as  we  have  at  this  day  1 
We  have  heard  of  the  great  success  Giod  hath  blessed  and 
crowned  them  with,  who  have  been  fighting  his  battles  of 
late,  especially  in  a  neighbouring  kingdom.  It  is  a  great 
thing  to  say.  Blessed  be  God  that  hath  done  so  much,  and 
I  hope  will  do  more,  and  will  enable  them  to  carry  on  the 
work  further ;  and  I  hope  beyond  all  that,  that  I  .shall  be 
one  of  the  saved  community  at  last.  What  spirit  and  life 
would  that  add  to  our  prayer  and  praise  ! 

And  on  the  other  side,  what  a  damp  and  diminution 
would  it  be  to  all  our  matter  of  praise,  and  to  the  praise- 
fulness  of  our  spirits,  to  say,  I  have  heard,  indeed,  that 
things  have  gone  pretty  well  of  late  in  Savoy,  in  Ger- 
many, and  greatly  well  in  Ireland ;  but  all  this  while  I 
have  no  hope  of  being  saved ;  I  have  no  hope  of  things 
going  well  with  me  hereafter  ;  things  may  go  well  here, 
for  aught  I  know,  with  them  to  whom  I  wish  well ;  but  I 
have  no  hope  that  things  will  go  well  with  me  for  ever,  or 
in  an  everlasting  state.  What  a  damp  is  this  to  the  great 
praisefulness  of  a  man's  spirit,  and  what  a  diminution  to 
the  present  matter  of  his  praise !  It  is  atn  insignificant 
thing  for  me  to  put  in  my  rejoicing  with  their  joy,  who  are 
pleased  with  any  such  good  successes  as  these ;  and  in  the 
mean  time  to  be  forced  to  say,  Alas  !  there  is  a  dreadful 
doom  hanging  over  me,  and  over  my  soul ;  I  have  nothing 
in  me  that  looks  like  a  principle  of  the  divine  life;  and 
yet  I  am  sure  that  life  must  be  now  begun  in  me,  that  must 
be  connected  with  eternal  life.  A  present  spiritual  death 
hath  no  connexion  with  eternal  life,  it  must  be  a  spiritual 
life,  of  which  this  hope  (as  you  have  heard)  is  so  great  a 
principle,  that  shaU  end  in  life  eternal. 


SERMON  XXII.* 

Rom.  viii.  24. 
We  are  saved  by  hope. 

I  HATE  made  some  progress  in  the  use,  and  some  in- 
structive inferences  I  have  recommended  to  you ;  and 
more  I  did  intend  to  add,  but  I  shall  now  waive  them,  in- 
tending to  make  all  the  haste  I  can  to  go  through  what  I 
most  principally  intended  on  this  subject. 

And,  that  which  remains  is  to  direct  to  the  serious  and 
most  earnest  (in  that  way  which  may  be  the  most  proba- 
ble) endeavour  of  getting  this  noble  principle  implanted, 
cultivated,  and  improved,  amongst  us  towards  this  its  hish 
and  glorious  end,  our  own  salvation.  And,  because  (as 
hath  been  largely  shown  you)  this  great  principle  (Hope) 
contributes  thereunto,  both  by  the  influence  that  it  hath  in 
order  to  the  conversion  of  the  unconverted,  and  by  the  in- 
fluence ihat  it  hath  upon  the  perseverance  of  the  convert- 
ed ;  therefore  the  tenor  of  my  discourse  herein  must  be 
suitable  hereunto,  and  must  respect  both  these  sorts  of 
persons ;  but  so  as  that  I  do  hope  each  may  find  their  own 
concern  in  each  part  of  the  following  discourse,  while  yet 
the  several  parts  may  more  principally  and  directly  re- 
spect the  one  sort  or  the  other.     And, 

Direction  1.  The  direction  I  shall  give  you,  (and  which 

will  certainly  concern  us  all,)  is,  that  we  may  all  more  se- 

"  Preached  September  13tb,  1691. 


riously  and  earnestly  mind  the  great  business  of  our  own 
salvation,  and  more  deeply  concern  ourselves  about  it.  I 
am  sure  such  hope  can  never  signify  any  thing  with  them, 
in  order  to  salvation,  who  are  not  concerned  about  their 
salvation,  that  mind  no  such  matter.  I  am  very  little  will- 
ing to  be  much  in  repetition  of  any  thing  that  hath  been 
said  to  you  formerly ;  but,  if  I  would  repeat  any  thing,  I 
can  do  nothing  that  is  more  fit  to  be  reconsidered,  than 
what  I  told  you  upon  the  first  inference ;  that,  if  hope 
have  such  a  tendency  to  our  salvation,  despair  must  have 
a  like  tendency  to  our  destruction.  If  souls  are  to  be 
saved  by  hope,  they  are  in  greatest  danger  to  be  lost  by  de- 
spair. I  say,  what  I  told  you  upon  that  head,  to  wit,  that 
there  are  two  sorts  of  despair  ;  a  silent,  calm,  stupid  de- 
spair, and  a  strong,  raging  despair. 

There  are  a  great  many  that  are  in  despair  about  their 
salvation,  who  never  think  they  are,  and  in  whom  it 
makes  no  noise;  to  wit,  that  are  without  any  real  vivid 
hope  concerning  their  salvation ;  and  the  vacancy  of  hope, 
right  hope,  in  a  subject  to  which  it  belongs,  is  to  be  called 
by  the  name  of  its  contrary,  despair.  According:  to  the 
known  and  most  common  agreed  rules  of  reasoning,  in 
such  matters;  those  souls  that  are  dead  towards  God,  and 
their  own  eternal  concernments,  have  no  hope  in  God,  and 
are  really  sunk  in  despair,  and  are  likely  to  be  lost  and 
perish  by  it,  if  mercy  do  not  seasonably  mend  their  case. 

And,  in  what  I  am  now  pressing  you  unto,  hope,  to  get 
it  implanted  and  improved  to  its  proper  purpose;  I  would 
be  loth  to  be  mistaken,  as  if,  in  pressing  to  hope,  I  press- 
ed to  security.  And  indeed  I  would  hardly  think  that  any 
one  that  hath  the  understanding  of  a  man,  that  will  use 
thought,  can  be  guilty  of  so  gross  a  mistake ;  for  sure  there 
is  the  widest  and  broadest  difference  imaginable  between 
security  and  hope.  The  hope  of  salvation,  of  eternal  life, 
and  eternal  well-being !  What !  is  there  any  thing  in  this 
like  security  1  Such  a  hope  is  a  positive  thing,  a  real 
and  great  something  ;  security  is  but  a  vacuity  of  fear  and 
care  about  a  man's  own  concernments  ;  and  that  is  a  mere 
nothing.  Whaf!  I  beseech  you,  is  there  no  difference 
between  something  so  great,  a  something  and  nothing  1 
Such  a  hope  is  a  most  lively,  powerful,  active  principle, 
wheresoever  it  is ;  and  mightily  stirs  in  the  soul,  and 
makes  it  mightily  bestir  itself,  in  the  pursuit  of  its  end: 
security,  as  it  is  nothing,  so  it  doth  nothing ;  it  puts  the 
soul  upon  doing  nothing,  lets  it  still  be  dead,  and  uncon- 
verted ;  care  for  being  saved  who  will  for  them,  for  their 
parts  they  do  not.  There  is  no  likeness  between  these  two 
things,  security  and  such  a  hope. 

But  now  if  I  do  not  prevail  with  you,  as  to  this  first  di- 
rection, the  throwing  ofl"  security,  and  minding  more  seri- 
ously, and  in  good  earnest,  the  concerns  of  your  souls ; 
my  labour  is  lost,  and  your  .souls  are  lost;  and  if  I  gain 
not  this  first  point  among  you,  all  that  is  said  and  design- 
ed is  to  no  purpose.  But  can  any,  upon  sober  considera- 
tion, think  that  it  is  a  likely  matter  that  salvation  is  so 
common  as  the  neglect  of  it  isl  Or,  are  men  in  a  likely 
way  to  be  saved,  that  so  generally  disregard  any  such 
thing,  think  of  no  such  matter  from  day  to  day,  and  from 
year  to  year  1  Is  that  imagination  agreeable  to  Scripture 
calls  and  warnings  1  Strive  to  enter  in  at  the  strait  gate, 
that  leads  to  life.  Work  out  your  own  salvation  with  fear 
and  trembling.  AVhai  !  are  all  such  words  from  the  mouth 
of  God,  and  by  his  inspired  servants,  only  sown  to  the 
wind,  thrown  among  men  into  empty  air's 

If  we  would  consider  things  reasonably,  and  with  sober 
understandings,  nothing  would  be  more  obvious  to  us  than 
to  bethink  ourselves,  that  contraries  have  all  their  place  in 
the  same  subject,  not  in  divers :  and  thus  in  this  case  so 
it  must  be,  so  it  ought  to  be ;  this  being  a  matter  of  moral 
consideration,  that  wherever  there  ought  to  be  hope,  there 
ought  to  be  fear  too;  the  exigency  of  the  case  requiring  it. 
And  while  matters  do  yet  hang  dubiously,  (as  they  will 
do  more  or  less,  with  all  of  us  in  this  region  of  mortality,) 
we  shall  never  be  past  all  danger,  nor  all  appearances  of 
it-;  there  will  be  no  more  perfection  of  assurance,  than 
perfection  of  holiness.  Doth  the  Scripture  say  in  vain  to 
us,  that  we  are  to  be  saved  by  hope  1  And  doth  the  same 
Scripture,  the  same  word  of  God,  say  to  us.  Work  out 
your  own  salvation  with  fear  and  trembling  %   Sure  there 


SALVATION  BY  HOPE. 


Serm.  XXIL 


is  no  repugnancy  between  these  things,  but  a  necessary 
agreement,  a  most  necessary  agreement. 

And,  as  contraries  do  always  exist  only  in  the  same  sub- 
ject, so  in  lower  degrees  they  do  always  co-exist  in  it,  ex- 
ist in  it  together :  and  therefore,  where  there  is  hope,  there 
ought  to  be  fear,  in  reference  and  respect  to  the  concern- 
ments of  our  salvation  ;  for  we  are  not  to  think,  that  the 
one  of  these  scriptures  doth  exantlate  the  other,  and  make 
it  lose  Its  force  and  signify  nothing ;  this  being  a  word 
given  to  men  in  mortal  flesh,  this  divine  word  that  we  have 
in  this  book,  we  must  know  that  it  concerns  men,  and  is 
to  be  applied  to  them  in  accommodation  to  the  state  in 
■which  they  are  ;  and  in  reference  whereimto  it  is  written. 
And,  therefore,  the  state  of  none  is  so  desperate  as  theirs, 
■who,  in  reference  to  the  aSairs  of  their  salvation,  have 
neither  hope  nor  fear ;  as  they  that  mind  it  not,  have  nei- 
ther the  one,  nor  the  other. 

And,  because  of  the  weight  and  mighty  importance  of 
this  thing,  I  shall  insist  upon  it;  and  press  this  a  little,  be- 
fore I  go  further,  by  some  considerations.    As, 

1.  That  to  be  unconcerned  about  the  affairs  of  our  sal- 
vation, is  continually  to  stifle  a  most  natural  principle  ;  we 
have  no  principle,  no  notion,  that  is  more  natural  to  us, 
than  that  we  have  something  about  us  that  cannot  die,  that 
is  made  for  eternity,  and  for  another  state  after  this.  I 
caimot  now  stand  to  prove  to  you  the  mortality  of  the  soul ; 
my  subject  doth  not  lead  me  to  it :  but  it  is  that  we  all  pro- 
fess to  believe,  and  which  we  pretend  to  believe  of  our- 
selves, unless  we  could  disprove  it  and  plainly  evince  the 
contrary ;  and,  I  would  fain  know  how  any  man  would  go 
about  to  disprove  that  he  is  a  creature  made  for  another 
state  after  this.  How  will  he  prove  himself  to  be  nothing 
but  a  mortal  creature  1  How  will  he  prove,  that  let  him  be 
never  so  like  a  beast,  he  shall  die  like  a  beast  too  1  How 
will  he  prove  thaf?  And  that  the  ultimate  end,  which  man 
■was  made  for,  is  attainable  in  this  earthly  state  ^  How 
will  any  man  go  about  to  prove  this  ''.  If  he  would  prove 
himself  a  beast,  the  evidence  of  things  will  repugn,  and 
fly  in  his  face.  It  is  only  not  thinking  that  makes  men 
adventurous  in  a  matter  of  this  import.  Oh  !  how  dismal 
a  thing  is  it,  when,  instead  of  the  hope  of  salvation,  all  that 
a  man  hath  to  relieve  himself  is,  the  hope  of  annihilation, 
a  hope  of  his  running  into  nothing ;  that  instead  of  bless- 
edness, he  hath  no  other  hope,  but  only  of  no  being! 

But  consider  (I  say)  that  by  this,  here  is  a  continual 
stifling  of  a  most  deeply  natural  principle ;  for  there  is  no 
nnn  that  would  fain  abolish  the  thoughts  of  that  immortal 
nature  lie  hath  about  him  ;  but  still  they  will  recoil  upon 
him.  This  spirit  that  God  put  into  man  by  his  own  inspi- 
ration, carries  with  it  a  secret  consciousness  of  its  own 
immortality;  and  there  can  be  no  disbelief  hereof,  or  opi- 
nion of  the  contrary,  that  is  not  conjoined  with  a  great 
formido  opposite,  a  certain  misgiving  and  fear  that  it  will 
at  last  prove  otherwise  ;  but,  in  the  mean  time  to  own  such 
a  principle  as  that,  (as  among  us  it  is  generally  owned,) 
and  yet  to  have  the  habitual  temper  of  a  man's  soul  be  di- 
rectly opposite  thereunto ;  to  wit,  in  an  unconcernment  what 
shall  and  may  become  of  him,  in  an  everlasting  state ;  this 
is  the  most  intolerable  thing  that  we  can  suppose  the  hu- 
man nature  liable  to.  A  most  unsufferable  absurdity,  that 
I  should  have  such  a  fixed  apprehension  and  sentiment 
about  me  that  I  know  not  how  to  get  rid  of,  and  yet  the 
habitual  frame  of  my  mind,  and  the  whole  course  of  my 
practice,  run  directly  contrary  to  it.    And  then, 

2.  As  unconcernedness  about  our  salvation  doth  oppose 
this  principle  in  the  very  nature  of  man,  (than  which  none 
is  more  deeply  fundamental,)  so  it  doth  reproach  the  dig- 
nity of  the  human  nature,  as  well  as  oppose  the  light  of  it. 
It  reproacheth  the  dignity  and  honour  of  the  human  nature. 
They  are  continually  throwing  contempt  upon  their  o^wn 
nature,  that  live  unconcernedly  about  their  future  state  and 
eternal  salvation.  If  we  would  but  consider  this  matter 
seriously,  who  is  there  that  would  not  be  ashamed  to  have 
this  written  in  his  forehead,  I  do  not  care  what  becomes 
of  my  soul  to  all  eternity  1  Who  would  not  be  ashamed 
to  carry  ihat  character  visible  to  every  manl  To  proclaim 
himself  one  that  thinks  he  is  of  no  greater  or  nobler  allay 
in  the  creation  of  Grod,  than  a  brute  creature  1  Whence  is 
there  a  regret  to  avow  and  own  such  a  principle,  but  only 
that  we  think  it  to  be  ignominious'!    If  there  be  not  these 


explicit  thoughts,  there  is  such  a  secret  sense,  that  it  would 
be  an  ignominious  thing,  a  reproachful  thing. 

But  how  accountable  is  this,  that  a  man  should  not  be 
ashamed  of  the  thing,  and  yet  he  is  ashamed  of  the  pro- 
fession of  it  1  Men  are  not  ashamed  of  the  thing ;  to  wit, 
to  be  careless  of,  and  unconcerned  about,  their  own  souls, 
and  their  eternal  salvation  ;  they  go  from  day  to  day  with- 
out any  suitable  regret  within  themselves  for  their  own 
carelessness  and  negligence,  and  yet  they  would  be  asham- 
ed to  avow  an  unconcernedness  to  all  the  world.  There 
is  no  rational  account  to  be  given,  why  men  should  be 
ashamed  of  the  profession  of  such  a  thing,  and  yet  not  be 
a.shamed  of  the  thing  itself.  To  go  every  day  from  morn- 
ing to  night,  without  any  care,  thought,  or  concern,  what 
shall  become  of  my  soul,  as  to  eternal  salvation  hereafter ; 
never  to  have  the  soul  smite  them  about  this  thing,  from 
day  to  day,  and  from  week  to  week  ;  and  be  ashamed,  to 
feel  1  loathness  in  their  own  minds,  to  avow  infidelity, 
and  profe.ss  mere  brutality,  that  I  am  nothing  but  a  mere 
brute  animal ;  how  unaccountable  is  this  ! 

Indeed,  the  great  iniquity  in  this  matter  is  this :  that 
men  do  not  more  allow  themselves  to  study  and  contem- 
plate themselves ;  that  they  do  not  labour  to  have  more 
reverential  thoughts  even  of  the  very  nature  of  man  ;  I 
mean  the  primitive  nature  of  man.  There  is  nothing  in- 
deed more  despicable  and  hatefu.  than  c-orrupt  and  vicious 
nature.  That  precept  of  that  noted  heathen,  that  we  reve- 
rence ourselves  and  our  own  nature,  it  needs  inculcation. 
And,  as  to  this  very  particular  thing  of  hope  towards  God, 
(with  which  unconcernedness  about  our  salvation  and  fu- 
ture felicity  it  is  plain  cannot  consist,)  there  have  been 
higher  and  more  raised  thoughts  about  it,  and  about  the 
nature    of  man,  in  reference  hereunto,  with  some  from  J 

whom  one  would  little  expect  it,  than  is  usual  among  ■" 

Christians  themselves.  I  cannot  but  reflect  again  and 
again  upon  that  of  Philo  the  Jew,  who  tells  us,  that  hope 
towards  God  is  that  which  doth  most  properly  belong  to 
the  nature  of  man  :  so  that,  (as  he  speaks,)  (the  euelpist,) 
he  that  hath  this  hope  easiest  and  most  familiar  to  him,  is 
only  to  be  counted  a  man ;  but  the  {dyselpist,)  he  that  finds 
an  aversion  in  him  to  such  actings  of  hope  towards  God, 
is  scarcely  to  be  counted  a  man  ;  hardly  to  be  looked  upon 
as  one  that  is  partaker  of  a  rational  nature ;  so  high  was 
the  notion  of  human  nature  laid  with  some  such  in  those 
days.  But  now,  where  there  is  nothing  else  but  a  daily 
stupid  unconcernedness  in  men  about  the  alFairs  of  their 
soids,  and  their  everlasting  state,  there  is  even  among  such 
(though  they  bear  the  name  of  Christians)  such  a  con- 
tempt of  themselves,  and  such  an  indignity  done  to  the 
nature  of  man,  as  many  that  have  not  been  Christians 
would  have  been  ashamed  of.     And, 

3.  Such  an  unconcernedness  about  our  salvation,  it  is  a 
continual  disobedience  to  a  most  natural  divine  law.  We 
ought  to  account,  that  where  no  other  law  than  that  of  our 
own  natures  is,  that  yet  such  do  live  properly  under  the  ob- 
ligation of  a  law :  for  I  beseech  you  consider,  do  you  think 
that  God  is  not  governor  of  the  rest  of  the  world,  as  well 
as  he  is  of  Christendom  1  And  how  doth  he  govern  rea- 
sonable creatures  without  a  law  1  "  They  that  have  not  a 
written  law,  are  a  law  to  themselves,"  Rom.  ii.  14, 15.  And 
heathens  tell  us  of  a.-mta  and  a.  scripla  lex,  and  where 
there  is  not  a  scripta  there  is  a  nata :  a  law  that  is  born 
with  us,  a  law  written  in  our  hearts,  are  expressions  com- 
mon to  Cicero,  and  to  the  apostle  Paul;  and  therefore 
light  about  this  matter  in  some  degree  hath  been  common 
to  men.  There  is  no  more  deeply  natural  law  upon  men, 
than  that  of  .self-preservation  ;  and  if  the  soul  of  man  be 
the  man,  or  the  chief  of  man,  the  principal  thing  in  man, 
do  you  think  it  doth  not  lie  under  the  obligation  of  a  law 
to  preserve  itself,  to  endeavour  to  save  itself  to  keep  itself, 
as  far  as  it  can,  from  being  lo.«t  and  miserable  to  eternity, 
since  it  is  capable  of  eternity  1     And  therefore  con.sider, 

4.  That  God  cannot  but  be  highly  provoked,  when  the 
authority  of  this  law,  of  which  he  "hath  impressed  on  the 
very  soul  of  man  and  wrought  into  his  nature,  is  continually 
violated.  Consider  it,  for  he  cannot  but  be  highly  provoked 
with  it ;  "  The  wrath  of  God  is  revealed  from  heaven, 
against  all  ungodliness  and  unrighteousness  of  men,  who 
hold  the  truth  in  unrighteousness ;"  where  the  apostle  s 
discourse  is  about  natural  truth,  about  those  dictates  of 


Ser«  XXII. 


SALVATION  BY  HOPE. 


833 


truth  that  lie  naturally  and  universally  in  the  minds  of 
men ;  as  the  notions  concerning  God  do,  that  he  instanceth 
in,  in  what  immediately  I'oUoweth ;  and  concerning  right 
and  wrong,  even  unto  men ;  with  wnich  is  contempered 
the  obligations  that  lie  upon  every  man  in  reference  to  him- 
self; because  the  duty  we  owe  to  other  men  is  measured 
by  that  which  we  owe  to  ourselves,  the  whole  law  being 
comprehended  in  love.  And  that  comprehensive  principle 
being  thus  given  by  our  Lord  himself,  to  wit,  "  We  are  to 
love  the  Lord  our  God,  with  all  our  hearts,  souls,  minds, 
and  might;  and  to  love  our  neighbours  as  ourselves:" 
which  therefore  involves,  firstly,  and  in  the  highest  place, 
this  care  for  ourselves.  And  since  in  the  common  ac- 
knowledgment of  all,  our  souls  are  our  most  principal  and 
chief  selves,  a  love  to  our  souls,  and  care  for  them,  must 
needs  be  one  of  the  great  principles  of  natural  truth;  for 
the  violation  whereof  the  wrath  of  God  is  revealed ;  to 
wit,  against  the  ungodliness  and  unrighteousness  of  men, 
who  hold  this  truth  in  unrighteousness.  To  have  such 
truths  as  these,  always  lying  in  my  mind  and  soul,  and 
continually  to  rtm  counter  to  them,  how  provoking  is  it ! 

When  I  consider  the  law  of  nature  as  God's  law,  and 
that  by  which  he  governs  that  part  of  the  world  which 
hath  no  other  law,  and  that  the  obligation  thereof  is  per- 
petual and  eternal,  and  can  cease  no  where ;  to  be  guilty 
of  continual  violations  of  this,  is  to  tear  the  foundations  of 
the  Divine  government.  And  therefore  it  is  not  strange 
that  wrath  should  be  revealed  from  heaven  against  men, 
upon  such  an  accotmt ;  that  they  hold  such  truths  in  un- 
righteousness, and  stifle  and  counteract  it,  through  the 
whole  of  their  course,  from  day  to  day.  And  to  bring  this 
down  to  our  own  particular  cases  and  concernments :  to 
wit,  if  a  man  arise  in  the  morning,  and  all  his  care  for  the 
following  day  is,  what  shall  I  eat,  and  what  shall  I  drink, 
and  what  shall  I  put  on,  and  how  shall  I  make  a  gainful 
bargain  for  this  world,  to  advance  my  estate,  and  the  like  1 
and  no  proportionable  care  or  concernment  is  taken  for  his 
soul,  or  its  salvation,  all  the  day.  This  (I  say)  is  to  live 
in  a  continual  violation  of  one  of  the  most  deeply  funda- 
mental laws  of  his  own  nature,  for  which  the  wrath  of 
God  is  provoked  and  revealed  against  men,  for  such  un- 
godliness. There  doth  not  need  a  Gospel  to  bring  such 
men  under  a  doom,  but  it,  doth  bring  them  under  a  heavier 
doom  being  superadded.  That  Gospel  wherein  life  and 
immortality  are  brought  to  light,  to  wit,  into  a  closer  and 
brighter  light ;  that  is,  whereas  the  light  of  the  pagan  Gen- 
tile world  is  but  a  twilight,  a  dubious  light,  in  comparison 
of  that  which  we  have  in  the  Gospel,  concerning  the  future 
eternal  states  of  men ;  therefore  this  super-addition  must 
heighten  men's  doom.    And  then  again, 

5.  This  is  to  be  considered  too.  That  in  such  an  imcon- 
cernedness  about  our  salvation,  we  do  not  only  oflend 
against  the  authority  of  the  Divine  law ;  but  against  the 
goodness  and  kindness  of  it,  which  is  an  unspeakably  higher 
and  more  aggravated  ofience.  Oh  !  that  this  might^  but 
enter  into  our  souls,  to  consider  how  much  there  is  of  good- 
will towards  men  in  laying  upon  them  the  obligation  of 
such  a  law,  which  as  it  was  first  written  in  our  own  nature, 
so  it  is  over  and  over,  and  more  expressly,  written  again  in 
his  word!  "  Strive  to  enter  in  at  the  strait  gate."  "Work 
out  your  own  salvation  with  fear  and  trembling."  "  Seek 
first  the  kingdom  of  God  and  his  righteousness."  A  law 
m  various  forms  and  expressions  so"often  repeated.  Oh  ! 
that  it  might  be  considered,  how  much  there  is  of  kindness 
and  benignity  in  it  towards  them,  whom  it  doth  so  much 
concern !  how  much  there  is  of  good-will  and  favourable 
propensions  expressed,  when  the  primary  design  of  the 
Divine  law  is  to  bring  us  to  be  happy  creatures ;  that  we 
should  have  laws  laid  upon  us  to  be  happy.  This  is  the 
purport  of  the  whole,  as  if  the  merciful  Lawgiver  should 
but  speak  this  .sense,  (as  indeed  he  hath  spoken  in  hi.-; 
word,  often  and  often,  over  and  over,  most  fully,)  Oh  ! 
be  kind  to  yourselves  I  do  not  give  up  yourselves  to  perish. 
You  have  intelligent  immortal  spirits  about  you,  that  are 
capable  of  the  same  felicity  with  angels,  those  glorious 
creatures  above.  Do  not  abandon  these  spirits  of  yours 
unto  remediless  ruin,  in  a  total  neglect  and  unconcerned- 
ness  about  the  salvation  of  your  souls !  do  not  plunge  and 
sink  them  into  an  endless  and  incurable  misery ! 

We  are  taught  to  account,  that  the  very  patience  that 


God  doth  exercise  towards  men  halh  this  kind  design  with 
it,  that  they  might  be  saved.  See  his  expostulations  with 
sinners  about  this :  Despisest  thou  the  riches  of  his 
goodness,  and  forbearance,  and  long-suffering"!  not  know- 
ing that  the  goodness  of  God  leadeth  thee  to  repentance: 
but,  after  thy  hardness  emd  impenitent  heart,  ticasurest  up 
to  thyself  wrath,  against  the  day  of  wrath,  and  revelation 
of  the  righteous  judgmentof  God,  who  will  render  to  every 
man  according  to  his  works  T'  Rom.ii.4, 5.  The  patience 
of  God  is  intimated  to  have  generally  that  aptitude  in  itself 
to  induce  men  to  consider  and  take  up  thoughts  of  return- 
in?;  and  most  expressly,  when  the  Gospel  commenteth 
upon  it,  and  tells  men  of  its  design.  Why  was  not  thy 
careless  soul,  that  heard  the  Gospel  the  last  Lord's  day, 
cut  off  before  this  Lord's  day  1  Why  1  the  patience  of  God 
is  leading  it  to  repentance :  so  we  are  dirtcily  instructed  to 
interpret.  "  My  brethren,  (saith  that  other  apostle,)  count 
the  long-suffering  of  God  salvation,"  2  Peter  iii.  15.  Do 
you  put  that  construction  and  sense  upon  it  1  Make  that 
interpretation  to  yourselves.  Why  am  I  spared  1  1  have 
been  careless  of  God  and  my  own  soul  so  long,  year  aller 
year,  why  am  I  spared  I  The  apostle  doth  teach  you  to 
reckon,  and  make  an  estimate,  why  it  is,  what  you  are  to 
count  it  is  for  ;  "  Coimt  that  the  long-.suffering  of  the  Lord 
is  salvation,"  (2  Peter  iii.  15.)  to  wit,  that  he  is  designing 
your  salvation  in  all  this  indulgence,  and  sparing  mercy, 
that  he  exerciseth  towards  you.  And  it  is  highly  aggra- 
vated guilt,  when  there  is  not  only  a  continual  resistance 
of  the  authority,  but  an  offending  constantly  against  the 
kindness,  of  a  divine  constitution.    And, 

6.  You  ought  to  consider,  you  are  not  your  own.  And 
though  every  one  is  obliged  to  intend,  with  the  greatest 
earnestness,  the  salvation  of  his  own  soul,  yet  he  is  not  to 
do  it  principally  and  supremely  as  his  own  ;  for  God's  in- 
terest is  higher,  and  more  principal  in  us,  than  ours  can  be 
in  ourselves.  And  therefore,  whereas  we  have  a  trust  in- 
cumbent upon  us  from  God,  about  ourselves,  and  the  af- 
fairs of  our  own  souls,  he  hath  required  us  (though  he  be 
our  supreme  Keeper)  to  keep  our.selves,  to  keep  our  own 
hearts  with  all  diligence.  Though  our  Lord  Jesus  Christ 
be  our  supreme  Saviour,  our  great  Saviour  by  office,  yet 
we  are  required  to  save  ourselves.  Though  God  in  Christ 
is  our  supreme  Ruler,  yet  we  are  told  too,  that  "  he  that 
hath  not  rule  over  his  own  spirit,  is  as  a  city  broken  down, 
and  without  walls."  We  have,  by  Divine  charge  and  com- 
mand, a  care  incumbent  upon  us  about  our  own  selves, 
about  our  own  souls;  but  he  is  our  owner,  we  are  not  our 
own  owners. 

It  is  a  most  horrid  thing,  when  men  will  not  be  brought 
to  know  their  owner.  "  The  ox  knowelh  his  owner,"  Isa. 
i.  3.  And  whatl  will  not  man  know  his  owner?  Will 
not  these  reasonable  intelligent  souls  of  ours  know  their 
owner,  to  whom  they  belong,  who  he  is  that  styles  himself 
the  God  of  spirits,  even  of  the  spirits  of  all  flesh  1  So  that 
our  having  spirits  in  flesh,  embodied  spirits,  is  no  diminu- 
tion to  his  interest  in  us,  and  detracts  nothing  of  it. 
When  these  spirits  of  ours  are  sunk  into  flesh,  yet  he  is 
the  God  of  the  spirits  of  all  flesh :  they  are  his,  he  is  the 
God  of  them.  Then  are  we  to  consider  besides,  that  in- 
ferior, secondary,  subordinate  interest  that  we  have  in  our- 
selves, and  our  own  souls :  we  are  (I  say)  to  consider 
God's  superior  interest  in  them,  whose  creatures  we  are. 
Then  they  who  live  in  a  total  neglect  and  unconcernedness 
about  the  salvatidn  of  their  souls,  what  answer  will  they 
be  able  to  make  to  the  most  high  God,  when  he  comes  to 
demand  of  them ;  "What  have  you  done  with  my  creature 
that  I  put  under  your  care,  in  .so  great  a  measure  1  I  trusted 
thee  with  the  keeping  and  care  of  a  soul,  an  immortal  soul, 
an  intelligent,  spiritual  being,  stamped  with  my  own  natu- 
ral image.  I  gave  thee  a  soul  capable  of  loving  me,  capa- 
ble of  being  finally  happy  in  me,  capable  of  being,  through- 
out an  eternity,  employed  in  the  adoration  and  love  of  the 
eternal  God.  I  gave  thee  such  a  soul,  what  hast  thou  done 
with  if!  What !  ha.st  thou  made  that  soul  all  the  time  it 
dwelt  in  that  body,  only  a  drudge  to  vanity,  only  to  serve 
as  a  slave  to  sensual  and  brutish  inclination  V 

God  was  to  have  eternal  honour  from  those  souls  of  ours, 
by  our  eternal  love  and  adoration  and  praises  of  him,  and 
joining  with  the  glorious  assembly,  the  innumerable  com- 
pany of  angels,  and  the  spirits  of  just  men  made  perfect,  in 


834 


SALVATION  BY  HOPE. 


Serm.  XXUl. 


these  exercises.  And  when  the  wretched  creature  comes 
to  give  an  account  to  God,  as  he  must  do ;  "  "Why  hast 
thou  robbed  me  of  the  eternal  honour,  glory,  and  praise 
that  is  due  to  me  from  this  creature  of  mine  'i  Why,  in- 
stead of  taking  that  way,  by  which  it  might  be  associated 
with  the  glorious  inhabitants  in  heaven,  hast  Ihou  taken 
that  way  by  which  it  must  come  to  herd  itself  with  devils, 
and  go  to  be  employed  an  eternity,  in  cursing  and  blas- 
pheming its  Maker  1  Why  hast  thou  thus  used  a  soul 
which  I  gave  thee,  who  am' the  Father  of  spirits^  Was 
that  soul  of  thine,  while  it  dwelt  in  a  body  of  flesh,  capa- 
ble of  nothing  but  gratifying  and  pleasing  brutish  desires'! 
capable  of  no  higher  thoughts  than  what  are  suitable  to  the 
body,  to  eat  and  drink,  and  to  be  clothed  with  1  Was  it 
capable  of  no  thoughts  of  God'?  no  thoughts  of  a  future 
felicity  1  Why  hath  that  soul  been  so  injuriously,  so  abu- 
sively treated  ■?  I  must  have  an  account  of  my  own  crea- 
ture, that  should  have  honoured  me,  by  the  eternal  love 
and  fruition  of  me." 

Sure  these  considerations  should  awaken  us  a  little  to 
that  which  I  first  recommended  to  you  by  way  of  direction, 
that  we  may,  through  the  grace  of  God,  agree  in  a  resolu- 
tion, more  to  mind  the  concernments  of  our  salvation,  than 
we  hitherto  have.  It  may  be  a  great  many  will  think 
themselves  very  innocent  as  to  this  matter,  and  not  appre- 
hend that  there  needs  so  much  care  about  their  souls  and 
eternal  concerns ;  but  is  not  that  to  make  our  own  imagina- 
tions superior  to  the  determinations  of  God's  express  word  1 
Doth  that  look  as  if  he  thought  such  a  matter  could  be 
overcome,  when  he  bids  us,  (as  you  have  heard,)  "Strive 
(the  word  signifies,  be  in  agonies)  to  enter  in  at  the  strait 
gate."  When  any  in  that  but  now  mentioned  Scripture, 
have  it  made  as  the  distinguishing  character  between  them 
that  shall  finally  be  saved,  and  them  that  perish  ;  that  the 
one  sort  do,  by  patient  continuance  in  well-doing,  "  seek 
for  glory,  honour,  and  immortality,"  till  they  actually  have 
eternal  life  :  and  the  other  sort  "  do  not  obey  the  truth,  but 
obey  unrighteousness,"  are  contentious  against  the  truth  ; 
and  therefore  are  to  expect  nothing  but  "indignation  and 
wrath,  tribulation  and  anguish,"  for  ever. 

And  is  it  not  a  very  strange  thing,  that  about  inferior 
ends,  men  should  think  themselves  concerned  and  obliged 
to  use  very  great  diligence;  and  every  man  is  praised  and 
commended  among  his  neighbours,  as  he  bears  the  charac- 
ter of  a  diligent  man,  an  industrious  man  in  his  business  1 
but  that  in  reference  to  our  last  end,  the  universal  end,  the 
end  of  ends,  that  men  should  allow  themselves  in  a  uni- 
versal carelessness  and  neglect,  when  every  thing  is  greater 
as  it  approacheth  nearer  to  the  last  end '?  There  is  a  subor- 
dination of  ends,  but  as  any  end  comes  nearer  to  the  last,  so 
it  is  greater,  and  the  last  greatest  of  all.  Now  that  men 
should  think  it  very  reasonable  to  be  very  careful  to  get 
estates,  to  preserves  their  lives,  and  live  well  in  the  world, 
and  yet  think  it  reasonable  to  be  negligent  how  they  shall 
live  for  ever ;  what  inconsistencies  are  these  !  There 
wants  nothing  but  commiming  with  ourselves,  to  make  us 
apprehend  and  understand  this,  and  to  make  ourselves 
uneasy  to  ourselves,  till  we  find  a  redress.  And  this  word 
would  be  an  everlasting  witness  against  us,  if  we  should 
not  depart  now  with  a  resolution  (in  dependance  on  the 
grace  of  God)  more  to  mind  the  concernments  of  our  sal- 
vation than  ever  we  have  done. 


•  SERMON  XXIII.* 

Rom.  viii.  24. 
We  are  saved  by  hope. 

I  SHALL  now  proceed  in  giving  you  further  directions  for 
the  getting  this  noble  principle  cultivated  and  improved. 
And  to  that  end,  in  the  next  place, 

Direction  2.     We  should  labour  to  extend  our  hope  to 

its  highest  and  utmost  object,  its  supreme  and  ultimate 

object.    According  as  we  stretch  it  further,  it  works  more, 

*  Preached  September  30th,  1691. 


and  it  becomes  so  much  the  more  a  lively  and  potent  thing 
in  us.  And  do  I  need  to  tell  what  its  supreme  and  ulti- 
mate object  is  1  Our  best  good  must  be  our  highest  hope, 
and  you  can  be  in  no  doubt  what  that  is.  "  And  now 
(Lord)  what  wait  I  for'?  myhope  is  in  thee,"  Psal.  xxxix. 
■7.  "  Why  art  thou  cast  down,  oh  !  my  soul  ■?  why  art  thou 
disquieted  within  me  "?  Hope  thou  in  God,"  Psal.  xlii.  5, 
II.  and  xliii.  5.  He  must  be  to  us,  in  respect  of  our 
hope,  (as  in  respect  of  our  choice,  and  love,  and  delight,) 
our  only  one.  "Whom  have  I  in  heaven  but  thee'?  and 
there  is  none  upon  earth  I  desire  besides  thee,"  Psal. 
Ixxiii.  25.  This  is  plain  and  out  of  question,  God  is  to  be 
our  highest  hope. 

But  concerning  this,  we  are  to  note  further.  That  it  is 
God,  as  he  is,  most  perfectly  to  be  enjoyed  in  the  most 
perfect  state,  that  is  to  be  the  object  of  our  hope :  some 
shadow  of  which  truth  was  in  the  mind  of  that  noted  phi- 
losopher, when  he  speaks  of  felicity,  as  that  which  is  to  be 
enjoyed  in  the  most  perfect  state  of  life.  But  it  is  that 
which  we  are  most  deeply  to  consider,  when  we  design  God 
for  the  great  object  of  our  hope.  It  must  be  as  he  is  to  be 
enjoyed  most  perfectly,  to  wit,  in  the  best  and  most  perfect 
state.  It  is  plain  that  that  state  is  here  referred  to  in  this 
context,  and  in  the  text  itself,  if  you  will  judge  its  reference 
by  the  context.  Look  to  the  words  that  do  immediately 
precede;  see  whither  their  aspirings  do  aim  and  tend. 
"  We  who  have  received  the  first-fruits  of  the  Spirit,  groan 
within  ourselves,  waiting  for  the  adoption,  to  wit,  the  re- 
demption of  our  bodies  ;  for  we  are  saved  by  hope."  The 
hope  of  the  final  felicity  and  blessedness  of  that  state,  when 
there  should  be  a  perfect  redemption  of  the  body.  It  is 
a  hope  of  felicity,  which  will  be  in  its  perfection,  after  be- 
ing raised  from  the  dead. 

And  this  the  apostle,  by  another  significant  name,  calls 
the  adoption ;  to  wit,  the  solemn  manifestation  of  the  sons 
of  God,  as  was  the  expression  a  little  above,  and  as  is  inti- 
mated in  another  place.  "  Now  we  are  the  sons  of  God, 
but  it  doth  not  yet  appear  what  we  shall  be,"  1  John  iii.  1. 
Our  sonship,  and  the  glory  and  dignity  of  our  adopted 
state,  is  not  yet  displayed  or  discovered  what  it  is  ;  but  it 
shall  be;  and  the  time  is  coming  when  it  shall:  .so  that 
the  like  thing  is  intimated  here,  as  did  obtain  among  the 
Romans,  to  wit,  that  adoptions  were  with  them  two-fold. 
There  was  a  private  adoption  that  was  preparatory,  and 
leading  to  a  following  public  one.  Such  a  one  doth 
first  in  private  pitch  upon  such  a  person  as  he  adopts  for 
his  own  son,  and  afterwards  there  is  a  public  notiiication 
thereof  in  foro  ;  here  it  was  declared  with  public  solem- 
nity. And  it  is  in  this  latter  sense,  and  in  accommodation 
thereunto,  that  this  perfect  state  of  the  sons  of  God  is  call- 
ed the  adoption. 

And  as  we  are  to  take  heed  lest  any  temporary  or  ter- 
rene thing  should  be  designed  by  us,  as  the  main  and  ter- 
minative  object  of  our  hope ;  so  that  that  which  is  in  its 
kind  higher  and  better,  and  most  noble  and  excellent,  we 
must  take  heed  lest  itself  be  made  the  final  term  of  our 
hope,  in  any  state  of  imperfection,  that  things  even  of  that 
kind  do  yet  lie  under.  "  If  in  this  life  only  we  have  hope 
in  Christ,  we  are  miserable  creatures,"  1  Cor.  xv.  19.  Our 
hope  must  shoot  forward  into  another  state,  we  must  cast 
anchor  into  that  which  is  within  the  veil,  Heb.  vi.  19. 
Even  this  anchor  of  hope.    And  again. 

Direction  3.  We  must  labour  to  have  our  minds  well 
informed  concerning  that  state  which  our  hope  is  finally 
to  terminate  upon  ;  not  to  content  ourselves  with  a  con- 
fused general  idea  of  some  great  felicity  hereafter,  in 
another  world,  and  after  this  life ;  but  we  must  labour,  as 
distinctly  as  we  can,  to  apprehend  what  it  is,  and  wherein 
it  consists  and  lies  ;  for  our  hope  will  be  in  its  operations 
proportionably  lively  and  vigorous,  as  our  apprehensions 
concerning  its  objects  are  distinct  and  clear;  our  souls 
cannot  be  attracted,  and  drawn,  and  enlivened,  and  raised, 
by  obscure  and  shadowy  apprehensions  only  of  that  which 
we  make  its  final  object.  And  we  are  not  in  greater  dan- 
ger of  wronging  ourselves  in  any  thing  more  than  here, 
and  about  this  matter. 

The  generality  of  men,  the  generaJity  of  them  that  live 
under  the  Gospel,  and  that  call  themselves  Christians  ;  oh, 
how  little  is  understood  among  them  of  the  truly  Chris- 


Berm.  XXIII. 


SALVATION  BY  HOPE. 


835 


tian  hope !  The  apostle  prayeth  for  his  Christian  Ephe- 
sians,  that  they  might  know  the  hope  of  their  calling ; 
that  they  might  tmderstand  what  they  are  to  hope  for, 
what  they  are  called  to,  the  prize  of  the  high  calling  of 
God  in  Christ  Jesus,  that  that  might  be  understood.  Men 
of  carnal  minds,  they  are  apt  accordingly  to  form  the  no- 
tion of  all  things,  and  where  there  is  yet  a  prevailing  car- 
nality, even  under  the  Gospel,  men  do  take  their  measures 
of  future  felicity  and  misery,  according  to  what  notions 
■they  have  of  perfect  good  and  evil ;  and  their  notions  of 
present  good  and  evil,  ihey  are  taken  only  from  the  dictates 
of  sense.  Good  and  evil  are  estimated  by  us  according  lo 
their  accommodations  or  disaccommodations  to  flesh  aad 
sense  ;  that  is  taken  for  good  which  is  grateful  to  carnal 
sense  ;  and  that  for  evil  that  is  ungrateful  to  it.  And  no 
higher  are  they  wont  to  go  ;  but  what  would  be  good  or 
evil  to  an  intelligent  immortal  mind  and  spirit,  herein  they 
little  concern  themselves  for  the  most  part. 

And  hence  are  the  notions  too  common  even  among 
Christians  of  IMahometan  paradises  hereafter,  or  of  pa- 
ganish elysiums  ;  indeed  usually  they  go  no  further,  when 
they  are  forming  their  notions  of  what  is  meant  by  salva- 
tion, than  only  to  think  of  the  privative  part,  and  by  that 
privative  part,  they  mean  only  being  freed  from  that  which 
they  think  would  be  tormenting  to  the  flesh  ;  and  because 
the  Scripture  doth  make  use  of  such  phrases  and  forms  of 
speech  for  our  help,  therefore  are  we  wont  to  abuse  them 
to  our  hurt,  and  to  the  depraving  and  narrowing  of  our 
minds  and  understandings  touching  these  things  ;  all  the 
salvation  that  the  most  concern  themselves  about  is,  to  be 
freed  from  fire  and  brimstone,  that  they  think  will  torment 
the  flesh  ;  and  the  apprehension  is  dreadful,  when  they  are 
told  of  such  a  state  of  torment  as  eternal  and  everlasting; 
but  how  much  the  more  the  mind  and  spirit  of  a  man  is  a 
greater,  and  nobler,  and  more  excellent  thing  than  a  little 
animated  clay  that  he  carries  about  with  him,  so  much  the 
more  must  the  good  and  evil  of  the  future  state,  which  is 
accommodate  to  the  mind  and  spirit,  be  greater  and  higher 
than  any  thing  that  flesh  is  capable  of,  in  point  either  of 
enjoyment  or  suffering. 

And  it  ought  to  be  considered,  that,  whereas  the  happi- 
ness of  an  intelligent  creature  can  only  be  in  the  fruition 
of  G«d ;  I  say  it  ought  deeply  to  be  considered,  what  it 
is  to  all  eternity,  to  lose  this  enjoyment,  and  to  be  cut  off 
from  him:  and  this  is  the  greatest  of  your  salvation,  to  be 
saved  from  that  misery  which  must  of  all  things  be  most 
tormenting  to  an  intelligent  mind  and  spirit ;  to  wit,  I  am 
cut  off  everlastingly  from  the  enjoyment  of  that  highest 
and  best  good  whereof  I  was  capable;  I  was  capable  of  it, 
and  have  lost  it. 

Here  is  the  .sting  and  the  fire  of  hell,  its  hottest  fervour, 
and  by  this  it  is,  that  the  soul  must  be  the  everlasting  tor- 
mentor itself  This  is  it  that  gives  the  ground  for  these 
{morsiis)  bttings,  wounds,  and  gnawings  of  the  worm  that 
never  dies.  Oh,  that  I  should  debase  a  mind,  a  spirit;  so 
noble  a  thing,  so  excellent  a  thing;  to  a  capacity  only  of 
converse  with  earthly  things,  and  thereby  to  lose  for  ever 
the  enjoyment  of  the  blessed  God,  as  having  lost  my  capa- 
city for  it,  stifled  it  myself,  and  therewith  lost  my  interest 
in  it :  and  so  as  that  thereupon  Divine  justice  might  do  an 
equal  thing,  and  a  becoming  thing,  and  that  God  might  do 
like  himself,  as  became  himself;  I  should  therefore  hear 
from  him, "  Depart  from  me,  accursed,  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels;"  Go,  accursedcrea- 
ture,  into  the  state  which  thou  choosest. 

A  salvation  from  such  misery  as  this,  you  must  labour 
distinctly  to  understand,  to  be  the  great  object  of  your 
hope.  I  hope  through  the  grace  of  God  I  shall  be  saved 
from  this,  from  ever  having  things  brought  to  this  sad  and 
forlorn  pass  with  me.  And  .so  by  salvation,  though  it 
sound  privative,  yet  is  chiefly  meant  that  which  is  most 
highly  positive;  and  lest  we  should  mistake  sometimes, 
we  find  this  positive  added  in  express  terms,  "  salvation  by 
Christ  Jesus,  with  eternal  glory,"  2  Tim.  ii,  10. 

This  (I  say)  we  must  labour  to  understand  distinctly, 
that  so  our  hope  may  operate  strongly  and  vigorously,  as 
it  will  according  to  the  apprehension  that  we  have  of  the 
object  of  it,  when  this  comes  to  be  distinctly  understood  ; 
(inasmuch  as  the  way  of  the  Spirit's  working  upon  the 
minds  and  souls  of  men  is  suitable  to  their  own  intelligent 


and  rational  nature  ;)  the  life  and  vigour  that  Spirit  doth 
exert,  and  put  forth  m  this  way  upon  the  souls  of  men,  it 
is  so  much  the  higher,  and  so  much  the  more  efficacious, 
by  how  much  the  apprehensions  are  clearer  about  the 
things  in  which  I  hope,  or  for  which  I  hope. 

When  once  this  is  understood,  then  will  the  soul  say,  (if 
once  it  be  reduced  to  a  capacity  of  acting  like  itself ;  to 
wit,  like  an  intelligent  thing,)  Whaf?  shall  I  for  a  trifle 
lose  so  great  a  hope  1  Then  the  Gospel  looks  big,  and  ap- 
pears great  in  our  view.  And  what  1  shall  I  lose  all  this'? 
all  this  glory,  all  this  felicity,  and  all  that  fulness  of  joy 
that  is  to  be  eternal,  for  a  trifle  1  for  the  gratifying  my  own 
lust,  or  pleasing  my  own  fancy,  or  the  fancy  of  a  friend,  as 
he  calls  himselH  But  he  is,  indeed,  my  greatest  enemy,  as 
I  am  in  truth  the  greatest  enemy  to  myself,  while  I  am 
apt  to  be  imposed  upon  by  such  delusive  appearances  and 
semblances  of  things,  against  my  own  good  and  interest. 
Shall  I  for  the  pleasure  of  a  debauch  in  company,  as  vain 
as  I  can  be,  ruin  so  great  a  hope  as  this  ''  "  He  that  hath 
this  hope  in  him  purifies  himself  as  God  is  pure."  But 
then  also. 

Direction  4.  You  must  take  this  further  direction,  to 
wit,  when  you  have  got  the  notion  in  any  measure  compe- 
tently clear,  concerning  the  state  of  salvation,  the  felicity 
and  glory  of  the  future  state,  then  labour  most  firmly  and 
steadfastly  to  believe  it.  You  must  have  a  right  notion  of 
it  first,  else  you  believe  you  know  not  what.  But  let  me 
have  never  so  distinct  a  notion  of  the  best  and  most  de- 
lectable slate  that  can  be  thought  of,  it  never  affects  me, 
nor  can  rationally,  unless  I  believe  it  to  be  a  reality.  The 
most  pleasing  ideas  cannot  draw  forth  rational  endeavours, 
unless  I  be  possessed  with  the  apprehension,  that  it  is  a 
real  attainable  good  that  I  am  to  act  for. 

Therefore,  to  that  purpose,  consider,  I  pray  you,  what 
the  apostle  gives  us  of  the  notion  of  that  faith  which  is  to 
be  indeed  immediately  fundamental  of  our  hope,  Heb.  xi. 
1.  Now  faith  is  the  substance  of  things  hoped  for,  the  evi- 
dence of  things  not  seen  ;  if  one  have  never  so  clear  a 
notion  of  the  most  delectable  state  that  it  is  po.ssible  for 
any  one  to  form  and  conceive  in  his  own  mind,  and  he 
doth  not  look  upon  this  as  substantial,  as  an  actual  sub- 
stance, it  cannot  affect  him,  it  cannot  attract  him,  and  draw 
forth  the  strength  and  vigour  of  his  soul  in  a  pursuit  after 
it :  therefore,  here  the  work  of  faith  comes  in  ;  and  that 
is  to  substantiate,  to  be  to  us  the  very  substance  of  that 
which  we  are  to  hope  for,  and  to  be  the  evidence  of  that 
which  yet  we  do  not  see.  And  how  could  faith  do  this  1 
Why  truly  even  by  that  which  is  intrinsical  and  natural 
to  it ;  reliance  upon  his  testimony  whom  we  believe.  Hu- 
man faith  is  a  reliance  upon  a  human  testimony;  divine 
faith  is  a  reliance  upon  a  divine  testimony.  I  take  the 
word  of  God  about  the  truth  of  that  I  have  not  seen  with 
my  own  eyes ;  and  his  word  representing  to  me  a  lovely, 
pleasant,  amiable  object  hereafter,  perfectly  to  be  enjoyed ; 
believing  the  revelation  to  be  true,  I  thereupon  hope  for 
the  thing  revealed. 

As  suppose  an  overture  were  made  to  any  of  you  of 
making  a  purchase  of  an  estate  in  lands  where  you  have 
not  been,  or  which  you  do  not  know  ;  it  may  be  you  may 
have  some  friend  or  other  that  hath  been  there,  and  that 
can  give  a  true  and  distinct  description,  and  tell  you  how 
all  things  lie ;  he  tells  you  how  very  commodious  and 
pleasant  a  seat  there  is,  or  may  easily  be  had  :  why  ac- 
cording as  you  believe,  or  disbelieve  this  man's  report,  this 
testimony  of  his,  so  is  your  hope  of  doing  well,  and  living 
happily  in  such  a  place,  lively  or  not  lively,  vivid  or  faint 
and  languid  ;  according  (I  say)  as  you  believe  him,  or  do 
not  believe  him,  you  having  not  seen  the  thing  with  your 
own  eyes. 

This  is  the  case  here,  God  hath  told  us  how  it  is  above, 
in  ^hat  state  where  we  have  not  been,  what  is  to  be  enjoyed 
there,  what  our  employments  are  to  be,  what  our  company, 
and  what  our  state  every  way.  Saith  the  considering  soul. 
It  is  true,  I  have  not  been  in  the  third  heavens,  I  do  not 
know  the  order  of  things  there  by  any  experience  of  my 
own  ;  but  I  believe  in  him  that  hath  told  me  this  ;  I  know 
he  can  have  no  design  to  deceive  me  ;  what  can  he  get  by 
imposing  on  a  worm  ■?  when  he  hath  made  such  a  dis- 
covery and  sworn  to  it ;  As  I  live,  so  and  so  it  is,  and  so 
it  shall  be.     By  these  two  immutable  things  I  apprehend 


SS6 


SALVATION  BY  HOPE. 


Serm.  XXIII. 


it  to  be  impossible  for  God  to  lie  :  therefore  here  is  strong 
consolation  for  them  to  fly  to  for  refuge,  who  have  this 
hope  set  before  them,  Heb.  vi.  18,  19,  20. 

But  how  much  another  thing  is  that  faith  which  thus 
relies  upon,  and  resolves  itself  into  the  authority  of  the 
Divine  word,  over-awing  the  soul  into  an  entire  acquies- 
cence in  the  truth  of  it,  and  so  as  to  still  and  silence  all 
abmurmurations  and  mutterings  to  the  contrary :  I  dare 
not  think  otherwise  but  that  thus  it  is.  How  much  more 
(I  say)  another  thing  is  this  faith,  which  so  substantiates  its 
object  in  this  way  and  method,  from  that  which  vulgarly 
goes  under  the  name  of  faith  among  us  !  The  conmion 
opinion  that  men  have,  that  there  is  a  world  to  come,  and 
so  and  so  men  may  enjoy  or  suffer  in  that  other  world, 
that  is  a  mere  traditional  belief  of  these  things,  without 
ever  considering  the  true  and  proper  grounds  why  we  ad- 
mit any  such  belief  into  our  minds  and  hearts  at  all ;  but 
we  believe,  because  such  and  such  have  so  told  us.  It  is 
the  common  belief,  all  the  people  of  our  country  were  of 
this  mind,  all  our  forefathers  were  of  this  mind ;  but  God, 
and  the  authority  of  his  revelation,  comes  not  into  the  case, 
never  falls  into  consideration  at  all. 

And  ihis  faith,  as  it  is  groundless,  so  it  is  fruitless  ;  for 
the  ground  of  faith,  and  efficacy  of  it,  measure  one  an- 
other ;  faith  is  always  proportionably  efficacious  as  it  is 
grounded  well  and  strongly ;  that  which  depends  upon 
nothing  doth  nothing,  effects  nothing.  It  is  very  plain, 
that  for  this  common  faith  which  men  have  about  a  future 
state,  and  which  is  nothing  else  but  opinion,  mere  opinion, 
and  nothing  more  ;  it  effects  nothing,  operates  nothing,  it 
leaves  men's  hearts  the  same  ;  and  accordingly  the  course 
of  their  practice  is  the  same  too,  as  if  they  were  of  quite  a 
contrary  belief  What  a  strange  faith  is  that  which,  in- 
stead of  power  and  efficacy,  for  the  forming  of  the  heart 
and  governing  the  life,  is  just  the  same  thing  with  infide- 
lity, not  distinguishable  from  infidelity ;  but  in  point  of 
efficacy,  faith  and  infidelity  are  the  same !  This  man's 
heart  is  as  terrene  as  it  would  have  been  if  he  had  been  of 
no  such  belief,  or  of  a  quite  contrary  belief:  and  his  prac- 
tice as  loose  and  irregular,  having  as  little  tendency  in  it 
towards  the  attainment  of  such  a  blessed  stale  as  he  pre- 
tends to  believe. 

Pagans  have  seemed  to  have  higher  thought  of  faith 
than  we  have.  Cicero  tells  us  that  among  them  (the  Ro- 
mans) there  were  shrines  and  temples  dedicated  to  faith 
and  hope,  as  being  certain  tokens  that  God  did  dwell  in 
those  minds  where  these  are  ;  so  he  speaks  of  them ; 
whereupon  they  dedicated  temples  to  them.  When  in 
those  minds  faith  and  hope  did  dwell,  they  looked  upon 
these  as  certain  evidences  that  God  did  dwell  in  those 
minds.  But  I  beseech  you,  what  argument  is  there  to  be 
taken  from  the  faith  and  hope  of  these  great  futurities  that 
are  commonly  pretended  to  among  us,  that  God  dwells  in 
these  minds  1  What  evidence  is  there  of  an  in-dwelling 
Deity,  who  raised  these  men,  so  sublime,  so  full  of  heaven, 
so  full  of  holy  aspirings  1  What  is  there  like  this,  as  the 
fruit  of  that  faith  and  hope  which  are  talked  of,  and  pre- 
tended to  amongst  us  1  And  then. 

Direction  5.  Take  this  direction,  see  that  when  you  un- 
derstand and  do  believe  what  the  word  of  God  informs  us 
of,  concerning  the  state  of  salvation,  that  is  to  be  the  final 
object  of  our  hope,  see  (I  say)  that  you  do  seriously  desire 
it ;  that  it  is  that  which  the  inclination  of  our  minds  car- 
ries us  to,  so  as  earnestly  to  long  for  and  covet  it.  Oh, 
that  I  were  there  !  Oh,  that  I  were  possessed  of  the  felici- 
ties and  glories  of  that  state  I  Otherwise,  if  you  talk  of 
hope  of  such  a  slate,  for  which  you  do  not  find  you  have 
any  real  lively  desires  in  your  souls  ;  you  impose  an  im- 
possible task  upon  yourselves,  and  a  contradiction.  It  is 
a  perfect  contradiction  to  hope  for  that  which  we  do  not 
desire,  or  to  which  the  temper  of  our  mind  agrees  not.  If 
there  be  not  an  agreeableness  in  the  frame  of  the  heart  and 
spirit  unto  such  a  state  understood  and  believed,  it  can  be 
no  object  of  our  hope.  I  may  desire  many  things  that  I 
do  not  hope  for,  but  I  cannot  hope  for  any  thing  that  I  do 
not  desire ;  for  hope  always  involves  desire,  though  desire 
doth  not  always  involve  hope  in  it.  There  may  be  despair- 
ing desires,  but  hope  hath  for  its  object  a  future  good,  the 
same  that  desire  hath ;  only  hope  doth  superadd  something 
to  its  object ;  (though  that  alters  not  the  case  as  to  this ;) 


to  wit,  an  apprehended  difficulty,  an  arduousness  as  to  the 
thing  hoped  for  j  otherwise  desire  eind  hope  would  be  all 
one. 

And  about  this  it  concerns  us  to  deal  very  seriously  and 
closely  with  ourselves,  when  we  speak  of  hope  as  that 
mighty  principle,  which  is  to  have  influence  towards  sal- 
vation, by  the  influence  whereof  we  are  to  be  saved ;  (and 
are  lost  if  that  influence  fail,  and  continue  not;)  we  are  to 
consider  what  we  are  to  aim  at,  when  we  are  to  aim  at  the 
getting  our  souls  possessed  with  such  a  hope ;  we  must 
get  them  made  suitable  to  the  stale  hoped  for ;  that  we 
may  be  capable  of  desiring  it ;  that  our  souls  may  fall  in 
with  it ;  that  whereas  that  state  commenceth  at  the  appear- 
ance of  our  Lord  Jesus  Christ,  we  may  be  of  those  that 
love  his  appearing  upon  that  account.  And  whereas  it  is 
the  hope  of  a  future  felicity,  by  the  power  whereof  grace 
teacheth  men  effectually  to  "  deny  ungodliness  and  worldly 
lusts,  and  to  live  soberly,  and  righteously,  and  godly  in 
this  present  world  ;"  that  hope  may  be  looked  on  by  us  as 
a  blessed  hope,  "  looking  for  the  blessed  hope,  and  glori- 
ous appearing  of  the  great  God,  and  our  Saviour  Jesus 
Christ,"  the  very  thought  whereof  (for  their  hope  is  taken 
objectively)  is  reviving  to  our  souls,  makes  our  hearts 
spring  and  leap  in  us.  If  you  do  not  desire  the  thing 
hoped  for,  it  can  never  be  a  blessed  hope  to  you ;  you  can- 
not look  upon  it  as  such :  one  thought  of  that  hope,  that 
hope  but  thought  of,  doth  even  bless  my  soul,  doth  make 
it  live,  diffuseth  a  vital  influence  through  it. 

That  which  is  inconsistent  with  this  is  a  terrene  frame 
that  continually  carries  us  downward,  a  minding  earthly 
things,  that  upon  the  account  whereof  the  apostle  speaks 
with  tears  concerning  many  of  those  Philippian  Christians, 
to  whom  he  writes.  "  I  have  told  you  of  them,  (sailh  he,) 
and  I  now  tell  you,  weeping,  they  are  enemies  to  the  cross 
of  Christ ;"  that  is,  to  the  very  design  of  his  dying,  which 
was  to  establish  an  eternal  kingdom,  a  kingdom  that  is  not 
of  this  world  ;  they  are  enemies  to  his  very  cross ;  why, 
what  doth  characterize  them  as  such  1  Their  minding 
earthly  things.  The  design  of  his  dying  runs  into  eter- 
nity, into  heaven  ;  our  conversation  is  in  heaven,  as  the 
next  words  speak ;  but  these  men  are  all  for  this  earth, 
nothing  else  is  pleasing  and  grateful  to  them.  If  you  give 
them  hopes  of  great  honour,  and  dignities,  and  riches  in 
this  world,  you  take  them  by  the  heart ;  but  tell  them  of 
the  felicity  of  another  world,  you  do  but  speak  to  them 
the  words  of  a  dream,  they  are  mere  shadows  you  present 
to  their  imaginations,  things  which  they  afliectnot,  in  which 
they  feel  no  substance  ;  there  is  nothing  grateful  to  them 
in  these  things. 

Always  carry  this  about  with  yon,  that  it  is  a  most  per- 
fect mockery  to  talk  of  hope  of  that  which  you  desire  not. 
"  I  desire  (sailh  the  apostle)  to  be  dissolved  and  to  be  with 
Christ :"  this  is  their  strain  who  are  under  the  power  of  the 
truly  Christian  hope  :  not  as  if  such  actual  desires  were 
the  constant  character  of  a  regenerate  soul,  because  there 
maybe  some  accidental  interveniences  that  may  damp  that 
act  of  desire,  may  interrupt  and  hinder  it ;  to  wit,  they 
may  be  in  doubt  about  the  state  of  their  case  God-wards. 
Therefore,  they  cannot  be  positive  in  desiring  to  be  un- 
clothed and  dissolved  ;  but  if  the  competition  be  between 
the  felicity  of  the  future  state,  and  the  felicity  of  the  pre- 
sent state ;  and  their  no  desire  doth  proceed  from  the 
greater  love  that  they  have  to  this  world  than  they  have  to 
God,  and  to  heaven,  and  the  purity,  and  sinlessness,  and 
blessedness  of  the  future  state  ;  this  is  a  mortal  character ; 
and  concerning  such  we  can  pronounce  nothing  but  that 
"  they  are  enemies  to  the  cross  of  Christ,"  the  design  of 
his  dying,  as  if  he  died  for  men  only,  to  procure  for  them 
an  earthly  felicity  ;  as  if  his  dying  were  only  to  terminate 
upon  an  earthly  happy  state,  than  which  a  greater  hostility 
to  the  cross  of  Christ,  and  against  the  design  of  his  dying, 
cannot  be.    And  again. 

Direction  6.  Take  this  further  direction  ;  to  wit,  when 
you  have  that  object  before  you,  in  its  clear  and  distinct 
stale,  which  is  to  be  the  final  object  of  your  hope,  never 
hope  for  that  abstractly,  and  separately  by  itself,  so  as  to 
disjoin  in  your  hope  the  end  from  the  necessary  means  to 
that  end,  salvation,  the  state  of  the  saved  ;  here  is  the  final 
object  of  hope ;  but  then  we  are  told  by  the  apostle,  o' 
things  that  do  "  accompany  salvation,"  Heb.  vi.  9.   Never 


Serm.  XXIV. 


SALVATION  BY  HOPE. 


837 


hope  for  salvation  abstractly  and  apart  from  the  things 
that  do  accompany  it,  and  because  that  is  to  be  considered 
as  the  final  object  of  your  hope,  the  things  that  are  inter- 
mediate to  it, are  to  be  hoped  for  too;  for  there  can  be  no 
connexion  besides  between  the  end  and  the  means ;  but 
that  connexion  lies  in  the  aptitude  such  means  have  to 
this  end,  and  the  certainty  of  the  consecution  of  this  end, 
upon  the  use  of  such  means.  You  are  told  of  several  things 
in  Scripture  that  have  certain  connexion  with  salvation, 
so  that  without  them  it  cannot  be;  with  them  it  cannot  but 
be.  As  to  give  you  only  the  Scripture  terms  of  the  seve- 
ral things,  that  it  doth  connect  with  salvation  as  insepara- 
ble from  it,  without  explaining  the  things  to  you  :  as  re- 
pentance, it  connects  with  it  ;  "  Except  ye  repent,  ye  shall 
all  likewise  perish;"  (Luke  xviii.  5.)  ye  shall  not  be  saved. 
"  Repent,  that  your  sins  may  be  blotted  out,"  Acts  iii.  19. 
by, it  you  shall  be  saved. — Faith;  God  so  loved  the  world, 
that  "he  gave  his  only-begotten  Son,  that  whosoever  be- 
lieveth  in  him,  should  not  perish,  but  have  everlasting 
life,"  John  iii.  18.  "He  that  believeth  not  is  condemned 
already,  and  the  wrath  of  God  abideth  on  him,"  John  iii. 
3,  5. — Regeneration,  without  it  there  is  no  entering  into 
the  kingdom  of  God,  there  is  no  seeing  of  it ;  but  if  men 
be  regenerate,  they  are  the  children  of  God;  and  if  they 
are  children,  then  heirs,  "  heirs  of  God,  and  joint  heirs 
with  Jesus  Christ,  that,  suffering  with  him,  they  may  be 
glorified  together,"  Rom.  viii,  17. — Obedience;  Christ 
will  be  the  author  of  salvation  to  them  that  obey  him,  Heb. 
V.  9.  "  And  will  come  in  flaming  fire  to  take  vengeance 
on  them  that  know  him  not,  nor  obey  his  Gospel,"  "2  Thess. 
i.  8.  These  are  the  plainest  connexions  that  can  be  in  the 
world,  nothing  can  be  more  plain  ;  so  sanctification  which 
falls  in  with  many  of  the  fore-mentioned  things :  "  We 
give  thanks  to  God  for  you,  that  he  haih  chosen  you  unto 
salvation  through  sanctification  of  the  Spirit,  and  belief  of 
the  truth,"  2  Thess.  ii.  13,  "Without  holiness  no  man 
shall  see  the  Lord,"  Heb.  xii.  14. 

This  is  the  direction  then,  that  at  present  I  would  leave 
with  you;  never  be  so  vain  as  to  hope  for  the  end  apart 
from  these  things,  God  having  made  a  necessary  connex- 
ion between  it  and  them,  as  means  thereunto,  wiih  wliich 
it  shall  certainly  be  attained,  and  without  which  it  cannot. 
There  are  means  indeed  that  are  foreign  and  external,  (as 
divines  are  wont  to  distinguish  them  from  these,)  which 
have  no  certain  connexion  with  the  end,  as  these  have; 
but  for  those  which  have  so  certain  a  connexion  with  it, 
it  is  to  murder  your  own  hope,  to  hope  for  the  end  withoui 
regarding  the  means;  to  hope  I  shall  be  saved,  whether  I 
repent  or  no,  believe  or  no,  turn  to  God  or  no,  be  regene- 
rate or  no,  be  sanctified  or  no,  whether  I  obey  or  disobev. 
This  is  to  hope  without,  and  to  hope  against  it ;  and  it  is 
the  greatest  foolery  in  the  world,  for  a  man  to  hope  against 
God's  word,  for  that  which  depends  whoUv  on  his'plea- 
sure,  whose  word  it  is.  Who  can  save  me'if  he  do  nof? 
Who  can  bring  me  heaven  if  he  do  not  1  So  that  to  hope 
in  this  case,  not  only  without  his  word,  but  against  it ;  no 
greater  madness  than  this  is  conceivable,  or  can  be,  among 
men. 


SERMON  XXIV.* 

Rom.  viii.  34. 
We  are  saved  by  hope. 

Direction  7.  I  shall  now  go  on  with  some  further  direc- 
tions, and  in  the  next  place,  lake  this. 

That  such  need  to  make  it  much  their  busine-s  to  un- 
derstand aright  the  nature  of  those  things  which  are  so 
absolutely  necessary  to  being  saved;  to'wit,  not  only  to 
know  that  such  and  such  things,  so  and  so  called  are  re- 
quisite ;  or  to  understand  the  names  of  such  as  are  requi- 
site unto  salvation,  without  distinct  understanding  of  the 
things  themselves,  signified  by  those  names.  There  is  no- 
body that  understands  any  thing  of  the  Christian  religion 

•  Preached  OctotwrlUh.  1691. 

57 


but  hath  been  informed,  and  will  readily  a.ssenl,  that  re- 
pentance is  necessary  to  .salvation ;  that  faith  is  necessary 
to  salvation  ;  that  a  man  if  he  be  not  regenerate  cannot  be 
saved  ;  that  if  he  be  not  converted  he  is  not  in  the  slate  of 
salvation  ;  that  if  he  do  not  mortify  sin  he  must  die,  he 
must  perish,  and  cannot  be  saved;  that  if  he  do  not  lead  a 
life  of  holiness,  he  can  never  see  God,  must  be  excluded 
his  pre.vence  for  ever.  Every  one  that  lives  under  the  Gos- 
pel and  understands  the  first  elements  and  principles  of  it, 
readily  assents  to  all  the.se  things;  but  in  the  mean  time  if 
one  do  inquire  what  they  do  understand  by  the  things  sig- 
nified by  such  names,  here  they  are  at  a  loss,  and  to  seek, 
and  give  such  confused  and  uncertain  accounts,  or  have 
so  indistinct  apprehensions  of  them,  that  they  are  never 
the  nearer  being  saved  for  having  heard  of  those  names  ; 
but  I  beseech  you,  what  can  it  signify,  if,  when  God  saifh, 
they  that  do  not  believe,  his  wrath  abideth  on  them  ;  and 
he  hath  "  so  loved  the  world,  that  he  hath  given  hisonly- 
begollen  Son,  that  they  that  believe  in  him  should  not  pe- 
rish, but  have  everlasting  life  ;"  you  do  agree  to  the  faiih 
of  this  that  God  hath  said  in  his  word,  you  say  so  too  ;  but 
in  the  mean  time  you  intend  one  thing  by  believing,  when 
God,  it  IS  manifest,  meaneth  another.  You  put  the  name 
of  faith,  the  name  of  repentance,  the  name  of  conversion, 
and  tlie  name  of  regeneration,  upon  quite  another  thing; 
Wliat !  will  the  names  of  these  things  save  any  body? 
Will  any  be  the  nearer  salvation  for  something  miscalled 
faith,  that  is  not  so1  something  miscalled  repentance, 
something  miscalled  regeneration,  that  are  not  so  1 

If  you  would  rationally  hope  for  salvation,  so  as  that 
hope  should  really  signify  any  thing  for  that  end,  you  must 
understand  the  real  influences  and  import  of  such  things 
as  these,  that  God  hath  put  as  necessary  to  salvation,  and 
in  immediate  connexion  with  it.  That  is,  you  must  under- 
stand faith  in  Christ  to  be  that  which  brings  your  souls 
into  a  vital,  living  union  with  him,  so  as  that  thereby  )-ou 
have  him,  and  have  life  ;  such  a  receptive  act  as  adjoins 
you  to  him,  so  as  that  he  thereupon  becomes  an  immediate 
spring  of  life  to  your  souls.  If  you  do  not  understand  by 
repentance,  that  mighty  turn  and  change  of  the  whole  soul, 
by  which,  when  it  was  a  stranger  to  God  before  and  alien- 
ated from  him,  it  is  now  entirely  tuined  to  him,  and  there- 
fore it  is  called  repentance  towards  God  ;  the  whole  bent 
of  the  soul  being  turned  about  towards  God,  as  its  best 
good,  and  as  its  sovereign  Lord,  to  whom  it  was  a  stranger 
and  rebel  before;  you  do  not  apprehend  aright.  It  is  a 
vain  thing  for  us  to  go  about  to  delude  ourselves  with 
names;  the  great  thing  will  be,  what  will  be  taken  for 
faith  at:d  repentance,  and  the  rest  of  the  mentioned  things, 
in  the  judgment  day;  and  we  may  know  now,  if  we  will 
make  it  our  business  to  know,  and  compare  Scripture  with 
Scripture,  one  thing  with  another.  Those  that  will  yield 
the  necessity  of  regeneration,  understand  nothing  (it  may 
be)  by  being  regenerate  but  being  baptized;  when  the 
Scripture  elsewhere  tells  us  in  olherwords,  itsignifiesour 
implantation  into  Christ,  we  are  born  again,  as  we  are  in- 
serted into  him,  and  being  in  him,  become  new  creatures; 
old  tilings  being  done  away,  and  all  things  being  made 
new  ;  such  things  as  these,  that  you  will  in  certain  im- 
mediate connexion  with  salvation;  you  must  understand 
what  they  are,  if  you  will  ever  think  of  entertaining  hope 
of  salvation,  for  such  a  purpose  as  that  it  shall  contribute 
to  your  being  saved.     And. 

Direction  8.  Take  this  further  direction,  if  you  will  ever 
hope  to  purpose  in  reference  to  the  business  of  salvation, 
begin  your  hope  with  despair  :  despair,  thai  you  may  hope, 
that  is,  that  you  may  hope  to  any  advantage.  There  is 
none  in  whom  this  hope  comes  to  live,  (as  it  is  a  living 
hope  that  we  are  speaking  of,  and  that  ihe  Spirit  of  God 
intends,)  but  there  must  be  a  death  past  upon  that  soul, 
before  such  living  hope  doth  obtain,  or  hath  place  in  it ; 
such  must  die  that  they  may  live  ;  must  be  slain,  that  they 
may  revive.  All  false  hope  must  die,  they  must  see  them- 
selves dead,  lost,  and  perishing,  before  any  such  hope  can 
have  place  in  them  ;  but  here  I  must  be  a  little  more  par- 
ticular, and  tell  such  of  some  things,  whereof  it  is  most 
necessary  that  they  do  despair.  As,  first,  they  must  de- 
spair of  ever  being  saved  without  those  things,  which  you 
have  already  heard  are  necessary  to  salvation.  And  then. 


SALVATION  BY  HOPE. 


Serm.  XXIV. 


secondly,  they  must  despair  of  ever  being  saved, /or  such 
things  as  are  to  be  wrought  in  them,  or  done  by  them. 
And,  thirdly,  they  must  despair  of  ever  attaining  those 
things  bv  their  own  power. 

1.  They  must  despair  of  ever  being  saved,  without  those 
things  which  have  been  already  mentioned  to  you,  that 
must  be  wrought  in  us,  and  that,  thereupon,  must  have  an 
exercise  from  us  in  order  to  our  being  saved ;  to  wit,  such 
as  are  repentance  to  God,  and  faith  in  our  Lord  Jesus 
Christ,  and  the  like  ;  despair  of  ever  being  saved  without 
these,  and  what  goes  accompanied  therewith,  (about  pri- 
ority I  have  no  mind  to  trouble  you  with  any  discussion,) 
the  full  entire  work  of  conversion,  which,  consider  it.semi- 
nally,  is  the  same  with  regeneration  :  consider  it  progres- 
sively, it  is  the  same  with  continued  sanctilication,  pro- 
ceeding hereupon  ;  a  dying  to  sin,  and  living  to  righteous- 
ness. The  same  design  for  which  Christ  died,  and  bare 
our  sins  in  his  "  body  on  the  tree  ;"  (1  Peter  ii.  94.)  that 
we  might  "  die  to  sin,  and  live  to  righteousness,"  being 
healed  by  his  stripes,  Isa.  liii.  5.  Now  without  these  things, 
we  must  despair  of  being  saved,  if  ever  we  would  hope 
for  salvation  upon  good  terms. 

This  I  know  is  that  way  which  a  heart  yet  habitually 
carnal  cannot  but  deeply  and  inwardly  regret;  but  that  is 
not  to  give  us  laws.  The  carnal  heart  was  not  consulteil 
in  framing  and  contriving  the  model  of  the  Gospel.  God 
did  never  ask  such  the  question,  what  will  please  you,  that 
I  may  contrive  the  form  and  model  of  life  and  death,  ac- 
cording to  your  inclination  ?  Such  may  be  apt  to  say, 
when  they  are  urged.  You  must  break  oft' from  every  evil 
way;  you  must  hate  every  thing  of  sin,  how  much  soever 
you  formerly  loved  it ;  you  must  deliver  yourselves  abso- 
lutely to  the  governing  power  of  Jesus  Christ  as  your  Re- 
deemer and  Lord,  both  at  once  ;  when  persons  (I  say)  come 
to  be  closely  thus  urged,  ihey  will  be  apt  lo  tell  you.  We 
have  flesh  and  blood  about  us;  what  would  you  have  us 
do  1  Why,  I  would  put  such  upon  considering  seriously. 
Pray,  for  whom  was  the  Gospel  composed  "!  To  what  sort 
of  creatures  was  it  sent?  Was  it  ever  designed  or  in- 
tended to  be  sent  up  into  heaven,  to  be  preached  to  angels 
and  glorious  .spirits  above  1  Was  it  ever  intended  to  be 
sent  down  into  hell,  to  be  preached  to  devils  and  damned 
spirits  there  1  No  ;  it  was  meant  for  none  but  those  that 
have  ilesh  and  blood  about  them  ;  for  none  but  them  whose 
dwelling  is  in  flesh.  And  would  any  excuse  himself  from 
repenting  towards  God,  which  is  turning  to  him  with  the 
whole  heart  and  soul ;  from  believing  in  Christ  by  such  a 
faith,  as  by  which  a  vital  union  shall  be  contracted  be- 
tween the  soul  and  him;  with  this,  that  he  hnth  flesh  and 
blood  about  him  1  That  is  by  the  same  excuse  loo,  to  ex- 
cuse yourselves  from  being  saved:  lam  not  to  be  saved, 
because  I  have  flesh  and  blood  about  me.  For  it  is  a  vain 
imagination  to  think  that  God  is  at  this  time  to  alter  his 
Gospel,  and  make  new  termsof  life  and  death  for  sinners; 
when  as  this  Gospel,  as  it  was  only  made  for  such  as  dwell 
in  flesh,  or  have  flesh  and  blood  about  them.  It  is  true, 
that  hath  inferred  a  necessity,  that  that  in  which  you  dwell 
should  not  rule  you.  If  we  live  after  the  flesh,  we  shall 
die;  but  if  through  the  Spirit  we  do  mortify  the  deeds  of 
the  body,  we  shall  live.  How  plainly  doth  the  word  of 
God  speak  his  mind  to  us,  if  we  will  attend  to  it !  That, 
therefore,  is  one  of  the  thmgs  that  you  must  despair  of,  if 
you  will  hope  to  purpose  ;  despair  of  ever  being  saved 
without  such  things  to  be  wrought  and  done  in  you,  as 
God  has  put  in  immediate  and  certain  connexion  with  sal- 
vation.    And, 

2.  Despair  too  of  ever  being  saved  for  those  things  that 
are  to  be  acted  by  us,  or  wrought  in  us:  though  they  are 
works  of  the  Holy  Ghost,  yet  the  Holy  Ghost  was  not  in- 
tended lo  merit  for  us ;  the  Holy  Ghost  was  not  to  be  our 
High  Priest,  we  must  not  think  to  invest  the  Holy  Ghost 
with  the  oflices  of  Christ,  and  to  confound  their  oflices, 
and  the  works  of  their  oflices.  Therefore,  let  repeulance 
be  supposed  never  so  sincere  ;  and  faith,  conversion,  and 
regeneration,  never  so  true  in  their  own  kind ;  we  must 
despair  of  being  saved  for  these  things,  though  we  must 
also  despair  of  ever  being  saved  without  them.  "  We 
through  the  Spirit  do  wait  for  the  hope  of  righteousness 
by  faith,"  Gal.  v.  5.  The  Spirit  doth  frame  souls  to  an  ab- 
solute reliance  upon  that  righteousness  that  is  by  faith. 


that  and  no  other,  and  so  accordingly  to  wait  for  the  hope 
of  that  righteousness.     And, 

3.  Despair  of  ever  attaining  to  any  of  these  things  that 
are  so  necessary  by  your  own  power;  despair  of  ever  be- 
ing able  lo  turn  yourselves,  or  to  beget  faith  in  yourselves, 
or  to  regenerate  yourselves,  or  to  mortify  sin  yourselves, 
which  you  are  told  must  be  by  the  Spirit.  The  Scripture 
will  not  misguide  us  if  we  will  attend  to  it:  how  plainly 
hath  it  told  us,  that  our  Lord  Jesus  Christ  "  is  exalted  to 
be  a  Prince  and  a  Saviour,  to  give  repentance  and  remis- 
sion of  sins!"  Acts  V.  31.  And  that  it  is  God  that  gives 
men  repentance,  that  they  may  recover  themselves  out  of 
the  snare  of  the  devil,  "  who  are  led  captive  by  him  at  his 
will,"  2  Tim.  ii.  26.  And  faith  we  are  told  is  the  gift  of 
God,  and  it  is  reckoned  among  "  the  fruits  of  the  Spirit," 
Gal.  V.  22.  And  regeneration  we  are  told  is  by  the  Spirit. 
If  a  man  be  not  born  again  (or  born  from  above)  by  the 
Spirit,  "he  cannot  enter  into  the  kingdom  of  God,"  John 
iii.  3,  6.  "  And  if  we  by  the  Spirit  mortify  the  deeds  of 
the  body,  we  shall  live,"  Rom.  viii.  13.  And  we  are  like- 
wise told,  that  "God  hath  chosen  us  to  salvation,  through 
sanctification  of  the  Spirit,  and  belief  of  the  truth,"  2 
Thess.  ii.  17. 

Therefore  are  we  to  despair  of  our  reaching  of  those 
things,  that  are  sonecessary  to  our  salvation,  by  any  power 
of  our  own.  And  so  to  despair  is  the  way  to  hope;  that 
will  not  lead  to  absolute  despair,  but  it  only  leads  to  this 
respeclive  necessary  despair,  which  doth  itself  lead  to 
hope.  It  doth  not  make  the  case  hopeless,  that  such  a 
thing  is  out  of  my  power,  when  it  is  not  to  be  expected, 
except  in  thai  godlike  way  that  is  honourable  to  him,  and 
becomes  the  enthroned  Majesty  of  heaven,  that  he  should 
be  owned  and  applied  unto  as  the  author  and  donor  of 
every  good  and  perfect  gift,  and  perfect  giving.  And  we 
shall  miserably  cheat  ourselves,  if  ever  we  think  or  hope  lo 
be  saved  by  a  repentance,  or  faith,  or  conversion,  that  are 
self-sprung  things,  self-created  things.  That  repentance 
which  is  only  the  product  of  our  own  power,  or  that  faith, 
or  that  conversion,  will  lure  us,  will  lead  us  to  perish  ;  but 
you  have  heard  often,  again  and  again,  that  the  thing  is 
not  the  less  matter  of  hope,  because  it  is  not  in  our  own 
power,  when  as  the  Divine  power  that  is  to  efiect  such 
things  is  upon  such  sure  and  firm  grounds  to  be  expected 
and  looked  for,  that  it  should  exert  itself  for  such  and  such 
purposes;  but  to  that  purpose  more  will  come  in  our  way 
by  and  by;  these  are  things  that  it  is  fit  and  needful  that 
you  should  despair  of  that  you  may  hope.     And, 

Direction  0.  Take  this  further  direction  hereupon.  That 
you  are  to  put  forth  all  your  power  to  ihe  very  utmost,  in 
order  lo  the  attaining  those  things  that  do  accompany  sal- 
vation, and  that  are  in  so  necessary  and  certain  connexion 
with  it.  Your  life  lies  upon  it ;— without  these  things  you 
must  perish.  There  is  no  remedy,  but  you  must  perish. 
What  remains  then'!  but  that  you  do,  to  the  uUcrmost.put 
forth  all  the  power  you  have,  in  order  to  your  serious  re- 
pentance, in  order  to  vour  believing  with  the  faith  of  God's 
elect,  and  with  a  failh  of  the  operation  of  God;  and  that 
you  may  have  new  hearts  and  right  spirits  created  and  re- 
newed in  you. 

Objection.  But  it  may  be  said.  Doth  not  this  contradict 
Ihe  lormer  head  1  Are  we  to  use  all  our  power,  even  to 
the  uttermost,  in  order  to  the  obtaining  true  repentance, 
and  true  faith,  and  that  we  may  be  truly,  regenerate  and 
turned  unto  God,  when  yet  we  are  told,  we  must  utterly 
despair  of  ever  attaining  these  things  by  our  own  power  1 

Ansicer.  Pray  labour  to  understand  matters  that  are  in 
themselves  plain.  What  is  easier  lo  understand,  than  the 
distinction  between  use  and  trust  1  Doth  it  follow,  that 
because  you  are  to  di.strust  yourowg  power,  that  therefore 
you  are  hot  to  use  it  ?  May  not  a  man  lawfully  use  his 
money,  and  use  his  estate,  because  he  is  forbid  to  trust  in 
uncertain  riches'!  And  because  some  do  sinfully  trust  in 
chariots  and  horses,  is  it  therefore  unlawful  to  use  a  chariot 
or  a  horse  ?  Consider  that  the  natural  faculties  and  powers 
that  God  hath  given  you,  you  are  lobe  accountable  for  the 
use  of  to  him.  And  whatl  are  you  not  then  to  use  them'! 
Your  understandinifs,  vour  considering  power,  your  thmk- 
ing  power,  are  these  exempt,  from  under  the  divine  go- 
vernment, because  you  are  not  to  trust  them,  as  what  were 
suflicient  to  do  all  your  business'!    If  you  would  but  con- 


Serm.  XXIV. 


SALVATION  BY  HOPE, 


839 


sider  things  with  the  understandings  of  men,  )'ou  might 
easily  know,  that  it  is  most  indispensably  incumbent  upon 
us  to  do  our  uttermost,  to  strive  as  for  our  lives,  to  exert 
all  our  powers,  while,  in  the  mean  time,  we  acknowledge 
all  our  power  is  an  insufficient  thing.  And  therefore  we 
are  to  cry  and  supplicate,  to  crave  and  implore  heaven,  for 
the  addition  of  a  higher  and  greater  power  than  ours. 
This  is  just,  this  is  rational,  and  suitable  to  the  order  of 
things  between  God  and  his  intelligent  creatures.  And 
then  again, 

Direction  10.  Let  this  further  direction  be  considered, 
to  wit.  Constantly  hope,  that,  by  the  Divine  power,  you 
shall  be  enabled  to  reach  and  attain  to  those  things  that 
are,  and  he  hath  made  necessary,  for  your  salvation. 
And  this  hath  two  branches, 

I.  Constantly  hope  you  shall  attain  them  otherwise,  if 
you  do  not  hope  that  hope,  all  is  lost,  and  you  are  pre- 
sently at  a  stand,  and  cannot  move  one  step  further  to- 
wards being  saved,  or  towards  salvation  as  your  end.  All 
is  lost  if  that  hope  fail,  that  you  shall  attain  those  things 
that  are  necessary,  by  divine  appointment  and  constitution, 
for  salvation.  For  pray  consider,  if  a  man  take  a  journey, 
(supposing  of  a  hundred  miles,)  if  he  did  not  hope  he 
should  go  through  that  journey,  he  would  never  begin  it. 
It  is  the  hope  he  shall  go  through,  that  doth  excite  and  en- 
gage to  begin,  otherwise  he  would  sit  still  at  home ;  but 
then,  if  he  doth  hope  that  he  shall  go  through  this  journey 
of  a  hundred  miles,  and  reach  such  a  place  at  ienglh,  he 
must  hope,  in  order  hereunto,  that  he  shall  go  through  the 
first  mile.  He  cannot  hope  that  he  shall  go  the  whole 
hundred  miles,  if  he  do  not  hope  he  shall  go  the  first.  So 
if  you  do  hope  you  shall  be  saved,  you  must  hope  that  you 
shall  do  things,  be  enabled  to  do  things,  that  are  necessary 
to  being  saved.  He  that  doth  not  hope  to  reach  a  place  but 
a  mile  ofl",  that  is  his  certain  and  direct  way  to  a  place  a 
hundred  miles  ofl!",  and  there  is  no  other  way,  will  never 
make  one  step  at  all  towards  that  place.  And  this  is  your 
case,  when  God  hath  made  it  so  absolutely  necessary  in 
order  to  your  being  saved,  that  you  repent,'that  vou  turn 
to  him,  and  come  into  union  with  his  Son,  and  deliver 
yourselves  up  to  him,  take  him  to  be  yours,  and  give  your- 
selves to  be  his;  if  you  hope  not  you  shall  reach  these 
things,  your  hope  of  being  saved  will  be  a  mad  hope;  as 
his  must  be  a  mad  hope  that  he  shall  reach  his  hundred 
miles,  when  he  doth  not  hope  to  reach  the  first  mile,  when 
there  is  no  other  way  to  such  a  place  a  hundred  miles  off', 
but  by  that  a  mile  off.  And  therefiire  this  hope  must  be 
fixed  and  kept  alive,  though  I  cannot  say  I  have  been 
brought  to  repentance  yet,  and  to  faith  in  the  Son  of  God, 
yet  I  hope  I  shall.  You  must  hope  first  for  such  a  thing. 
And  then, 

2.  Hope  that  it  shall  be  brought  about  by  a  divine  pow- 
er, for  otherwise,  (as  you  have  heard,)  j'ou  are  not  to  hope 
for  it.  And  positively,  you  must  hope  for  it  in  this  wav, 
and  no  other  way.  "  According  as  his  divine  power  hath 
given  us  all  things  pertaining  to  life  and  godliness  ;  and 
given  to  us  exceeding  great  and  precious' promises,  that 
by  them  we  might  be  partakers  of  the  Divine  nature," 
(2  Peter  i.  3,  4.)  which  carries  all  this  in  it.  Here  must 
be  your  hope.  Such  things  have  not  been  wrought  aud 
done  in  me  yet,  but  through  the  grace  of  God,  I  hope  that 
they  shall.     And, 

biredinn  II,  Take  heed  that  defeatments  and  delays 
do  not  subvert  and  overthrow  in  you  this  hope.  Of  this 
there  is  the  greatest  imaginable  danger;  and  these  two 
expressions  (defeatments  and  delays)  I  purposely  intend 
to  refer  to  two  sorts  of  persons,  who  may  have  their  differ- 
ent concerns  in  this  direction,  to  wit,  especially,  a  younger 
and  an  elder  son, 

1.  A  younger  sort,  such  as  may  be  in  a  very  great  strug- 
gle between  strong  youthful  lusts,  and  strong  conviction's, 
which  may  in  .some  measure  have  tauen  hold  of  their  souls! 
This  is  sometimes  the  case,  discourses  that  I  have  had  with 
divers,  and  bill?  that  I  have  received  from  more,  do  assure 
me  that  this  is  a  case  that  requires  a  great  place  and  room 
in  our  consideration  and  discourse.  There  are  those  who 
now  and  then  (who  in  that  age  wherein  lust  and  concupis- 
cence have  greater  advantages  to  he  predominant)  are 
taken  hold  of  by  the  word,  and  it  strikes  conscience,  and 
gets  some  advantages  upon  them.    They  are  in  a  great  loss 


in  their  own  spirits.    Vicious  inclinations  are  strong;  con- 
vic;ion  upon  their  spirits  hath  some  strength  too.      It  may 
be,  some  such  have  found,  that  whereas  here  is  a  strug- 
gle, a  strong  earnest  struggle,  the  conquest  is  easier  over 
conscience  than  over  inclination :  it  is  an  easier  matter  to 
overcome  there;  they  easier  baffle  their  light  than  they 
can  their  lusts.    And  when  they  have  considered,  under 
the  power  uf  conviction,  that  there  was  some  necessity 
upon  them  to  change  their  course,  it  may  be,  they  have 
come  to  some  resolution  upon  that  consideration,  that  they 
would  become  other  men;  that  they  would  lead  another 
sort  of  life.     It  may  be,  the  next  temptation,  or  the  next 
insinuation  of  a  lewd,  idle  companion,  hath  proved  too 
hard  and  too  strong  for  them;  they  could  not  withstand  ; 
and  the  bonds  of  iniquities  have  held  them  faster  than  the 
bonds  of  their  vows,  and  covenants,  and  solemn  engage- 
ments, that  they  have  taken  upon  their  .souls.     They  have 
broken  loose  from  these  bonds,  and  are  held  so  much  the 
faster  by  those  former  bonds  :  and  hereupon,  having  once 
found  themselves  at  liberty,  they  sell  themselves  to  slavery, 
sell  themselves  to  do  evil ;  and  the  Spirit  of  God  that  was 
at  work  in  them,  is  receded  and  gone ;  they  began  in  the 
Spirit,  they  have  ended  in  the  flesh.     There  are  now  no 
more  gales,  not  one  breath  of  that  Spirit  upon  their  spirits 
any  more.     A  hopeful  gale  they  had,  that  brought  them 
near  to  a  safe  harbour;  but  they  are,  all  on  a  sudden,  hur- 
ried hack  again  to  a  raging  sea,  that  casts  up  nothing  but 
mire  and  dirt.  What  a  fearful  case  is  this  !  If  they  reflect 
upon  themselves,  they  will  be  ready  to  say.  What  is  to  be 
done  in  this  case  '?  And  truly  if  any  one  should  say  to  me,  I 
should  return  the  qtfeslion,  What  will  you  do  in  this  ca.se  7 
or  what  do  you  think  is  to  be  done  in  this  ca.se  1    Do  you 
think  there  is  no  hope  in  the  case  1  Will  you  say  that  1  or 
if  there  is  to  be  any  hope,  what  shall  that  hope  be  of?  or 
what  are  you  to  hope  lor  \    Such  a  thing  I  would  consider 
and  debate  with  any  such  a  one.    Are  you  to  have  any  hope 
at  ain     Are  you  to  abandon  all  hope"?     Truly  that' i;,  not 
like  a  reasonable  creature  to  say  so,  that  you  are  to  aban- 
don all  hope,  while  you  are  yet  on  this  side  hell,  and  infer- 
nal Hames  have  not  5'et  seized  you;  you  are  not  to  put 
yourself  into  the  state  of  a  devil,  whilst  as  yet  God  hath 
not  put  3'ou  into  that  state.     But  if  you  are  to  hope  at  all, 
what  are  you  to  hope  fori    Are  you  to  hope  that  God  will 
save  you  upon  other  terms  than  he  hath  declared  in  his 
Gospel  ■?  Are  you  to  hope  that  he  will  make  a  new  Gospel, 
to  comply  with  your  humour  and  lustful  inclination "!  Are 
you  to  hope  for  thaf!     That  certainly  were  the  maddest 
hope  that  ever  was  taken  up  by  any  one.     All  hope  you 
are  to  have  is,  that  if  you  have  any  apprehension  of  your 
case,  the  grieved  Spirit  may  return,  the  affronted,  resisted 
S|iiril,  if  you  cry  for  its  leturn  ;  if  you  supplicate  as  for 
life,  that  Spirit  that  carries  all  the  treasures  of  Divine 
lit'ht,  and  life,  and  grace  in  it,  may  yet  return.     There 
have  been  instances  of  its  having  done  so. 

How  famous  is  the  story  that  we  meet  with  in  Church 
Hisiory.  concerning  that  vicious  young  man,  that  was  at 
fir.st  reduced  by  the  ministry  of  the  apostle  John,  and 
brought  to  a  great  degree  of  seriousness!  The  apostle, 
having  occasion  to  absent  himself  from  the  place  where  he 
was,  leaves  him  under  the  care  of  such  a  one,  charging 
him  with  his  soul  ;  "Look  (saith  he)  well  to  the  soul  of 
this  young  man."  After  the  apostle  was  gone,  the  young 
man  breaks  out  into  his  former  excesses  again,  and  herds 
himself  with  a  company  of  thieves  and  cnt-throats.  The 
apnstle  being  returned,  and  inquiring  after  him,  saying, 
What  is  become  of  that  young  man  1  The  answer  that  was 
made  him  was.  He  is  dead,  dead  in  sin,  dead  in  wicked- 
ness again  :  much  like  the  usage  that  was  in  Pvthagoras's 
school,  where  if  any  had  been  in  that  school-of  virtue,  and 
made  some  proficiency  there  for  any  considerable  time, 
and  relapsed  into  vice,  they  were  solemnly  cast  out,  and  a 
coffin  was  brought  into  the  place  to  hold  a  funeral  for  them 
as  dead;  so  it  was  said  of  this  young  man,  he  was  dead. 
But  the  apostle  makes  inquiry  after  him,  and  finds  him 
out,  brings  him  to  his  feet,  takes  hold  of  him,  down  iie 
falls,  and  by  the  power  of  prayer  and  holy  counsel,  he  was 
effectually  reduced,  and  brought  back  again. 

So  it  may  yet  be  with  some  such  horrid  decliners  and 
backsliders  from  the  wavs  of  God,  If  they  apprehend 
whither  they  are  going,  whither  their  way  leads  them,  and 


sw 


SALVATION  BY  HOPE. 


Serm.  XXIV. 


cry  for  the  returningof  the  Holy  Ghost  as  for  life,  as  appre- 
hending themselves  lost  if  he  return  not,  there  is  yel  hope 
in  this  case.  And  it  is  by  no  means  in  the  world  to  be 
thought  of,  that  such  are  to  abandon  all  hope;  for  that  is 
to  make  devils  of  themselves  above  ground,  and  to  create 
to  themselves  a  present  hell  on  this  side  hell.  You  are 
within  the  reach  of  the  Gospel  while  you  are  on  this  side 
of  the  infernal  regions  ;  and  it  is  a  Gospel  of  grace,  crying 
to  you,  Return, — return.  These  are  they  to  whom  I  had 
reference  in  that  word  defeats ;  do  not  let  your  hope  be 
destroyed  by  the  defeats  you  have  met  with.    But  then, 

2.  There  is  another  sort  that  I  had  a  more  distinct  refer- 
ence to  in  my  thoughts,  in  using  the  word  delays,  in  this 
direction,  Take  heed  lest  defeatinents  and  delays  destroy 
your  hope.  Now  that  of  delays  I  meant  in  reference  to 
such  as  have  sat  long  under  the  Gospel,  even  to  a  grown 
age,  and  never  have  found  any  good  effect  by  it ;  it  hath 
wrought  no  change,  made  no  impression.  There  may  be 
many  such,  that  were  never  vicious  persons  at  all,  never 
grossly  vicious;  but  then  they  have  lived  in  a  place  where 
some  exercises  of  religion  were  a  fashionable  thing.  They 
have  had  religion  enough  to  carry  Ihem  to  a  sermon  on  the 
Lord's  day  in  some  Christian  assembly,  and  perhaps  to 
engage  in  somewhat  of  family  duties ;  perhaps  so,  but  they 
have  sat  with  mere  formality  the  greatest  part  of  a  life- 
time, under  the  Gospel,  and  never  felt  any  real  good  by  it, 
never  expected  any,  never  designed  any;  but  come  to  a 
church,  or  a  raeeling-house,  and  spend  an  hour  or  two 
with  the  rest,  in  solemn  attendances  upon  the  worship  of 
God,  and  never  look  after  it  more,  (it  maybe,)  till  the  week 
come  about  again.  All  their  business  is  driviiig  designs  for 
this  earth;  "They  mind  earthly  things,"  as  the  apostle's 
character  is  of  them,  of  whom  also  he  saith,  "  their  end  is 
destrtiction,"  Phil.  iii.  18,  19.  What  it  was  to  have  their 
sonls  turned  to  God,  to  come  to  a  solemn  closure  with 
Christ  as  their  Redeemer  and  Lord,  or  to  exercise  them- 
selves imto  inward  heart-godliness  in  any  kind,  Ihey  know 
not  what  belongs  to  it.  It  may  be,  they  are  just  and  up- 
right in  their  dealings  with  those  wilh  whom  they  have  to 
do;  and  Ihey  reckon  that  their  justice  towards  men  must 
expiate  all  their  injustice  towards  God,  their  neglect  of 
him,  their  slighting  him,  their  casting  him  out  of  their 
thoughts,  out  of  their  fear,  and  out  of  theii  desires. 

This  seems  to  be  a  very  sad  case,  that  a  man  should 
have  lived  all  his  days  under  the  Gospel,  and  it  hath  never 
made  any  impression  on  him  as  yet :  the  Spirit  of  God  hath 
not  as  yet  sensibly  breathed,  so  as,  at  least,  to  beget  any 
permanent  and  abiding  effect;  here  hath  been  a  long  de- 
ferring, a  long  delaying  of  taking  hold  of  these  souls  to 
purpose;  and  it  may  be,  now  their  long  delay  may  make 
such  persons  think.  No,  there  is  no  change  lobe  hoped  for, 
nothing  to  be  expected,  none  to  be  looked  for;  I  have  sat 
so  long,  so  many  years,  ten,  twenty,  or  thirty,  (it  may  be,) 
forty  year<,  under  the  Gospel,  under  such  a  ministry,  and 
never  hath  there  been  any  such  effect  wrought  upon  me, 
and  I  do  not  think  there  ever  will. 

Oh!  take  heed,  lest  the  having  any  such  work  upon  you 
deferred  so  long,  do  destroy  hope  that  ever  such  work  shall 
be  done;  for  then  again,  all  is  lost  if  you  be  hopeless;  if 
there  he  not  a  vital  hope  and  expectation,  from  lime  to 
time,  in  such  and  such  a  word,  that  soine  good  may  be 
done  in  my  soul,  that  \  may  hear  somewhat  that  I  may 
feel,  that  the  word  may  yet  drop  that  may  have  life  in  it, 
that  may  have  power  in  it.  If  you  do  not  hope  fur  this,  if 
you  do  not  expect  such  a  thing,  you  are,  as  much  as  you 
can,  putting  yourselves  quite  out  of  the  way  of  beingsaved, 
or  having  the  reasonable  hope  of  it;  for  still  I  must  say, 
you  are  not  to  expect  a  new  Gospel,  that  God  will  save  you 
without  those  necessary  pre-requisites  to  salvation,  without 
repentance,  without  faith,  without  conversion,  and  without 
sanctification.     And  therefore  in  the  last  place. 

Direction  12.  That  which  I  would  lastly  add,  by  way 
of  direction  to  this  .sort  of  persons,  is,  that  you  would  see 
to  it,  that  though  hope  in  these  cases  must  not  be  thtown 
away,  that  yet  it  be  qualified  wilh  such  concomitants  as 
are  proper  and  suitable  in  such  a  case.  They  are  such  as 
these;  I  will  but  name  them,  that  the  next  time  my  dis- 
course may  directly  respect  the  other  case,  that  of  perse- 
verance. 

1.  Prayer.    Your  hope  in  such  a  case  as  this  must 


always  be  accompanied  with  prayer.  It  must  be  praying, 
supplicating  hope.  It  is  suitable  to  your  case,  if  you  hope 
to  pray;  and  never  hope  without  prayer.  When  we  are 
exhorted  to  take  to  ourselves  the  "  helmet,"  which  we  are 
told  "  is  the  hope  of  salvation,"  it  is  presently  subjoined, 
"  praying  always  with  all  prayer  and  supplication,"  Eph. 
vi.  17.  with  1  Cor.  v.  8.  These  must  be  conjunct;  if  we 
hope,  we  must  continue  to  pray.  Give  yourselves  to  prayer, 
to  all  prayer  and  supplication,  otherwise  we  do  (as  much 
as  possible)  blast  all  our  hope,  and  it  can  never  be  a 
helmet  to  us ;  it  will  betray  our  head,  not  cover  it,  not  pro- 
tect it. 

3.  Deep  humility.  Join  deep  humility  with  your  hope. 
Let  it  be  humble  hope.  Such  a  one  should  "put  his 
mouth  in  the  dust,  if  there  might  be  any  hope,"  Lam.  iii. 
29.    And, 

3.  Self -loathing.  Join  with  it  self-loathing,  self-abhor- 
rence; not  only  of  yourselves  as  mean  creatures,  but  as 
vile  and  odious;  and  yet  hope,  join  hope  with  that  self- 
abasing  temper,  self-loathing  of  the  publican :  then  will 
your  sense  be,  (as  his,)  "God  be  merciful  to  me  a  sinner," 
who  it  is  said  at  last  went  away  justified  and  accepted.  If 
you  be  fair  in  your  own  eyes,  if  your  sense  be  that  of  the 
Laodicean  church,  "I  am  rich,  and  increased  in  goods, 
and  have  need  of  nothing,  and  do  not  know  that  you  are 
wretched,  and  miserable,  and  blind,  and  naked;"  you  have 
no  place  in  you  for  that  hope  that  will  do  you  any  good  ; 
but  such  self-reviling  thoughts,  "  If  I  were  perfect,  yet 
would  I  not  know  my  own  soul,  I  would  despise  my  life  ;" 
how  well  doth  hope  do  in  such  a  tempered  spirit  as  this ! 
How  suitable  a  soil  is  this  for  that  heavenly  hope  to  grow 
and  flourish  in  !    And, 

4.  Watchfulness.  Join  to  your  hope  watchfulness  and 
vigilancy.  Watchfulness  may  respect  both  God  and  your- 
selves. Watchfulness  respecting  God  is  exercised  in  con- 
tinual looking  towards  him  ;  when  shall  Ihat  happy  time 
come  1  when  shall  any  beam  of  light  descend  1  when  shall 
any  influence  of  grace  flow  in?  Watchfulness  respecting 
yourselves  is  exercised  in  watching  over  a  treacherous 
heart;  and  know,  that  whenever  you  are  to  design  such  a 
thing,  as  your  own  salvation,  and  so  accordingly  to  hope 
for  it,  a  main,  and  principal,  and  immediate  object  of  your 
hope  must  be,  that  you  shall  be  saved  from  yourselves ; 
and  thereupon  indeed,  it  is  a  most  self-contradicting  hope, 
to  hope  I  shall  be  saved,  without  hoping  that  sin  shall  be 
overcome.  I  shall  gain  the  conquest  at  last  over  predomi- 
nating corrupt  inclinations,  whether  more  grossly  sensual 
ones,  or  whether  avaricious  ones,  or  ambitious  ones,  and 
the  like ;  for  do  not  you  know,  that  our  Lord  Jesus  Christ 
hath  therefore  his  name  of  Jesus,  a  Saviour,  because  he 
was  to  save  his  people  from  their  sins:  and  do  you  think 
you  shall  be  saved,  without  being  saved  from  yourselves, 
your  sinful  selves'!  This  is  to  hope  you  shall  be  saved 
without  salvation ;  this  is  to  hope  with  such  a  hope,  as 
wherewith  you  shall  tear  a  thing  from  itself,  to  hope  yott 
shall  be  saved  without  being  .saved.  If  ever  you  are  to  be 
saved,  vou  are  to  be  .saved  from  yourselves;  and  therefore, 
yourselves  are  to  be  the  great  object  of  your  watchfulness, 
your  continual  vigilancy;  watching  over  yourselves,  as 
your  worst  and  most  dangerous  enemy.  I  am  to  fear  hell 
from  myself,  death  from  myself,  a  curse  from  myself;  and 
lest  I  he  a  continual  spring  of  all  misery  and  wo  to  myself, 
there  must  be  a  continual  watchfulness  over  ourselves,  to 
repress  all  ebullitions  of  corrupt  nature  at  the  first.  Oh 
this  lustful  heart !  this  proud  heart!  this  ambitious  heart! 
this  .sensual  heart !  A  severe  self-inspection  into,  and  watch- 
fulness over  ourselves,  is  that  which  must  be  in  conjunction 
with  hope.  Watch  and  hope,  be  sober  and  hope  to  the  end. 
That  spiritual  sobriety  carries  vigilancy  in  it,  a  continual 
watchfulness  over  yourselves.     And  again, 

5.  Patience.  This  hope  must  be  accompanied  wilh  pa- 
tience. Doth  not  the  context  tell  you  sol  "We  are  saved 
by  hope,  but  hope  that  is  seen  is  not  hope:  but  if  we  hope 
for  that  we  see  not,  then  do  we  with  patience  wait  for  it." 
God  is  not  bound  to  your  time,  he  hath  not  come  in  yet; 
suppose  he  do  not  strike  that  stroke  upon  j'our  heart  this 
day,  that  is  necessary  to  your  being  saved.  Why  hope  that 
he' will  the  next  day,  or 'the  next  after  that:  "  If  we  hope 
for  that  we  see  not,  then  do  we  with  patience  wait  for  it." 
"  Blessed  is  he  that  watcheth  at  the  doors,"  lhat  waiteth 


Serm,  XXV. 


SALVATION  EV  HOPE. 


at  the  posts  of  wisdom's  gates ;  "  for  he  that  fmdelh  me, 
findeth  lile,  and  shall  obtain  favour  from  the  Lord,"  Prov. 
viii.  34.  35.  I  have  not  met  with  him  that  is  to  be  the 
life  of  my  soul  yet ;  but  I  will  wait,  I  will  miss  no  oppor- 
tunity, I  will  be  always  at  the  posts  of  wisdom's  door,  I 
may  find  him  at  last,  who  will  be  the  life  of  my  soul ;  and 


841 


"..-,  ......  ..lu,  U.L  itioi,  wuu  wiu  ue  lue  iue  oi  my  soul ;  ana 

there  all  my  hopes  and  all  my  concernments  are  involved 
and  wrapt  up  together.    And  in  the  last  place, 

6.  Diligence.  You  must  join  diligence  with  hope ;  an 
industrious,  laborious  diligence.  It  must  be  a  working, 
operative  hope,  like  that  of  the  husbandman,  who  plough- 
eth  in  hope,  and  soweth  in  hope,  that  he  may  be  partaker 
of  his  hope,  as  the  apostle's  allusion  is  ;  so  must  you,  as 
to  this  spiritual  husbandry  in  which  you  must  be  engaged, 
you  must  strive  in  hope,  and  labour  in  hope.  And  if 
yours  be  not  a  hope  that  will  put  vou  upon  striving  and 
labouring,  it  is  a  dead  hope,  a  useless  hope;  and  such  as 
can  contribute  nothing  to  your  salvation.  And  so  I  have 
done  with  those  directions  that  are  requisite  as  to  the  for- 
mer sort,  the  unregenerate  and  unconverted  ;  the  next  will 
respect  the  other  sort,  and  their  case,  to  wit,  that  of  eon- 
verts,  so  as  to  influence  their  perseverance  unto  salvation 


SERMON  XXV.' 

Rom.  viii,  24. 
fVe  are  saved  by  hope. 

The  order  of  discourse  upon  this  subject  hath  brought 
me  now  at  length  to  say  somewhat,  by  way  of  direc- 
tion, to  those,  who,  being  regenerate,  and  turned  to  God 
are  on  their  way  towards  him.  That  the  principle  of  hope,' 
which  doth  more  especially  belong  to  their  regenerate  state' 
may  be  improved  by  them,  to  their  cheerful  and  more  com- 
fortable progress  through  the  whole  of  their  course  and  way 
10  their  end.  We  having  spoken  by  way  of  direction  to  a 
former  sort,  and  to  a  former  case,  to  wit,  to  direct  how 
hope  may  be  improved,  in  order  to  conversion  and  rege- 
neration Itself:  nor  am  I  solicitous,  that  the  course  I  have 
taken  upon  this  subject  hath  obliged  me  to  be  long  upon 
It ;  for  I  both  consider  the  great  importance  of  the  subject, 
which  I  cannot  but  know,  a-s  you,  any  of  vou,  may  and 
must,  when  you  seriously  bethink  yourselves  of  it.  'And 
also,  I  k-now  not  that  any  have  purposelv  and  designedlv 
treated  upon  this  subject ;  that  is,  to  shiw  the  necessary 
influence  of  hope  upon  the  whole  business  of  a  Christian's 
,  '  '^™™/''^'  '0  last,  from  the  beginning  of  it  till  it  end  in 
eternal  life. 

I  shall  repeat  nothing  of  what  hath  been  said  bv  wav  of 
direction,  in  reference  to  the  former  case,  to  wit,  li  persons 
yet  unregenerate,  what  improvement  is  to  be  made  of  hone 
m  order  to  their  regeneration,  and  their  being  born  of  God  • 
to  which  nothing  is  more  plain,  than  that  it  would  never 
be,  but  as  even  then  they  begin  to  have  hope  God-ward 
But  my  present  and  remaining  business  is  to  show  the 
continual  influence  that  hope  may  be  improved  unto  for  a 
Christian  s  progress,  to  help  on  those  that  are  regenerate 
and  born  to  God,  in  their  way  to  him.  That  so,  upon  the 
whole  matter,  you  may  see  the  new  creature,  it  is  from 
nrst  to  last  a  creature  (as  it  were)  made  up  of  hope  ;  its 
very  make  and  constitution  are  suited  to  the  state  which 
it  IS  successively  made  for.  In  this  present  state  while  its 
great  supports  do  lie  in  unseen  and  expected  good  thin-s 
there  cannot  but  be  a  continual  exercise  of  hope  necessarv 
from  first  to  last ;  but  m  the  other  state,  hope  naturallv 
turns  into  joy;  when  the  things  that  were  before  matter  of 
expectation,  are  now  come  to  be  the  matter  of  actual  frui- 
tion. In  the  mean  time,  its  make  and  frame  suit  it  to  the 
present  state  of  its  case.  That  whereas,  such  as  were  be 
hTr^  '  [''"f  ^.'^"'1  l'"^"s  to  God,  in  a  state  of  apostacy  from 
h.m,  they  begm  to  be  prompted  and  stirred  up  to  look  arter 
Uod;  as  soon  as  any  such  instinct  is  put  into  them  it  is 
put  into  them  in  a  wav  of  hope.  ' 

God  hath  a  design  in  hand  to  restore  and  recover  apos- 

Pn-ached  Ortober,  ISIti,  I89i. 


tale  creatures  ;  saith  the  soul,  I  own  myself  to  be  such  a 
one ;  I  am  miserable,  and  lost  for  ever,  if  I  do  not  return 
to  God,  and  il  God  accept  me  not.  I  have  hone  I  shall  • 
1  have  hope  he  will.  And  so  the  soul  is  (as  it  were)  be- 
gotten to  God,  even  by  the  power  of  hope  ;  and  being  re- 
conciled, thegreat  remainingexpectation  is,  ofbeingsaved 
of  being  brought  to  a  safe  and  bappy  stale  at  last.  Hope 
runs  through  the  course  of  such  a  converted,  regeneiate 
soul,  even  to  the  attainment  of  its  end,  which  is  actual 
salvation. 

And  whereas  the  Gospel  is  the  great  and  stated  means 
by  which  .souls  are  both  begotten  unto  God,  and  enabled 
to  adhere  and  cleave  to  him,  even  to  the  end  ;  where  that 
Gospel  hath  long  been,  there  is  great  reason  to  think  that 
God  hath  much  such  work  to  do;  many  such  blessed  efl^ects 
to  bring  about  upon  souls  ;  and  that  much  such  work  is 
done,  that  with  us,  God  hath  touched  manv  souls  turned 
many  hearts,  implan'ed  that  new  and  diviiie  principle  in 
many,  that  will  certainly  end  at  last  in  eternal  life.  It  is  not 
to  be  thought  (or  at  leiist  one  would  be  very  loth  to  think 
or  imagine  such  a  thing)  that  a  bright  and  blissful  heaven 
should  have  been  opened  among  us,  so  long,  so  continu- 
ally, by  the  Go.spel,  whose  design  it  is  to  bring  life  and  im- 
mortality to  light,  that  we,  amidst  all  the  impurities,  and 
darkness,  and  wretchedness,  of  this  our  present  state, 
should  have  such  a  glorious  prospect  given  us,  and  set  be- 
fore our  eyes;  heaven  opened  in  all  the  glories  of  it;  (as  in 
the  Gospel  of  our  Lord  Jesus  Christ  it  is;)  and  that  we, 
after  all  this,  should  agree  in  it  as  our  common  sense  and 
sentiment,  that  it  is  better  alwavs  to  dwell  in  this  dun- 
geon, so  as  to  have  no  aspirings,  ho  hope,  direcled  upward 
towards  that  glorious  slate  of  things  ;  one  would  be  loth 
(I  say)  to  admit  such  an  apprehension  as  this;  that  this 
should  be  our  common  sentiment,  that  it  is  better  to  dwell 
in  a  dungeon  always,  than  amidst  all  that  divine  light  and 
glory  above,  whither  we  are  called,  and  whereupon  the 
hope  of  our  calling  doth  finally  terminate ;  yea,  and  though 
we  know  that  dungeon  is  to  fall  upon  us  ere  it  be  long 
and  that  they  who  have  alTected  that  dwelling,  must  ceT-- 
tainly  be  overwhelmed  with  its  ruin.  It  is  meet  for  us  to 
judge  that  there  are  sundry,  whose  souls  God  hath,  by  the 
power  of  his  Gospel  aniinaledby  his  Spirit,  possessed 'with 
another  .sense. 

And  if  there  be  many  such,  or  any  such,  that  are  look- 
ing higher,  that  have  their  expectations  and  hopes  placed 
upon  .some  other  .sorts  of  things,  things  of  a  higher  excel- 
lency and  value  than  this  lower  creation  can  afford  ;  the 
greatest  care  imaginable  then  must  be  had,  that  their  hope 
be  kept  alive  in  strength  and  vigour;  if  it  fail,  if  it  should 
languish,  if  it  were  possible  it  should,  and  it  were  ever  so 
certain,  that  it  should  never  expire  and  fail ;  yet  means 
must  be  used,  that  it  may  not ;  but  (I  say)  if  it  should 
fail,  (and  the  dread  ought  to  be  upon  our'  .spirits,  that  it 
may  not  fail,  that  it  may  never  fail,)  then  are  such  poor 
creatures  ingulfed  again,  sunk  in,  and  swallowed  up  by 
the  spirit  of  this  world ;  and  so  exposed,  and  left  to  be 
involved  with  it  in  its  fearful  ruin.  That  it  may  not  be  so, 
and  because  it  shall  not  be  so  with  those  that  do  peculiarly 
belong  to  God,  and  are  the  children  of  the  kingdom,  be- 
gotten to  the  eternal  heavenlv  inheritance,  all  endeavours 
must  be  used  that  hope  may  be  preserved  and  kept  alive  in 
them.  And  in  order  toit,pray  take  these  followingdireclions. 
Direction  I.  See  that  vour  spirits  be  deeply  and  seriously 
engaged,  and  taken  up  in  the  meditation  of  I  hat  glorious 
state  of  things  which  you  profess  finally  to  hope  for,  and 
which  you  expect  .should  be  your  eternal  state.  See  (I 
say)  that  your  spirits  be  deeplv  exercised  in  the  meditation 
of  that  glorious  state  of  things.  The  way  to  keep  hope 
alive,  is  to  keep  its  glorious,  blessed  object'in  view.  The 
hope  of  the  greatest  things  imaginable  can  never  live,  or  be 
influential  in  any  of  us,  if  we  do  not  preserve  the  remem- 
brance, and  have  not  theaciual  thoughts  ofthem.  If  there 
be  such  a  thing  as  the  habit  of  hope  yet  left,  it  will  be  a 
languishing  thing,  and  afl^ord  us  no  support :  it  will  be  as 
dead  within  us,  if  we  have  not  frequent  views  of  that  glori- 
ous object  of  it ;  if  we  do  not  look  towards  that  object,  take 
it  in  its  comprehension,  and  compass  even  the  whole  stat« 
of  things,  that  we  expect  and  hope  for  as  our  final  and 
eternal  .state. 


vSALVATION  BY  HOPE. 


Serm.  XXV, 


I  pray,  let  us  labour,  not  only  to  realize  but  to  fami- 
liarize to  ourselves  the  unseen  world.  It  is  a  shame  that 
■we  should  be  called  Christians,  and  that  our  thoughts 
should  be  taken  up  chiefly,  and  principally,  about  things 
that  are  seen.  Christian  hope  lies  beyond  and  above 
those  things  ;  we  forfeit  our  names  while  we  confine  our 
thoughts  so  much  to  that-which  is  present  and  sensible. 
If  in  this  life  only  we  have  hope  in  Christ,  as  Christians, 
we  make  our.selves  the  most  miserable  of  creatures;  we 
are  made  up  of  contradictions,  we  are  m  a  continual  war 
with  ourselves,  we  do  not  act  and  carry  so  consistently 
with  ourselves  as  other  men  do,  who  do  not  pretend  to 
Christianity  ;  we  are  more  miserable  than  they. 

And,  that  I  may  the  more  fruitfully  enlarge  upon  this, 
as  that  without  our  hope  is  a  languid  and  insignificant 
thing,  and  in  a  direct  way  to  be  reduced  to  nothing ;  let 
me  desire  you  to  give  compass  and  .scope  to  your  thoughts 
about  the  invisible  world,  and  the  expected  slate  of  things, 
which  is  to  be  the  great  and  final  object  of  your  hope. 
The  context,  which  liath  so  immediate  reference  thereunto, 
would  afford  vou  very  great  help  lor  the  managing  and 
directing  your  thoughts  in  the  conlemplation  of  the  invisi- 
ble stale.  You  see  it  is  spoken  of  a  little  before  the  text, 
under  the  notion  of  glorv  ;  a  glorious  state,  a  state  of  glory. 
"  I  reckon  that  the  sufferings  of  the  present  time  are  not 
worthy  to  be  compared  with  the  glory  that  is  to  be  reveal- 
ed in  us,"  verse  18.  And  that  glory  is  spoken  of  under 
the  notion  of  an  inheritance.  Thev  that  are  the  regene- 
rate .sons  of  God.  and  now  actually  under  the  govern- 
ment of  the  Divine  Spirit  which  begot  them  unto  God ; 
thev  that  are  so  children,  are  also  heirs,  "  heirs  of  God,  and 
joint  heirs  with  Christ,"  verse  17  "  That  after  having  suf- 
fered awhile  with  him,  they  may  be  also  glorified  together 
with  him."  As  to  the  invisible  world,  (that  happy  part 
of  it,  where  "the  heirs  of  God,  and  joint  heirs  with 
Christ,"  have  their  eternal  concernments  lying,)  that  happy 
part  of  it  is  to  be  looked  upon  a.s  a  region  of  glory,  all  glory. 
And  that  you  may  give  latitude  and  scope  to  your  thoughts 
about  this,  which  is  the  very  hope  of  your  calling,  the  final 
hope  of  it,  I  pray  consider  such  things  as  these  more  par- 
ticularly concerning  it.  Considerations  to  enforce  this 
first  direction. 

1.  Contemplate  the  vast  amplitude  of  that  glorious  re- 
gion, where  you  (if  you  be  regenerate,  and  born  of  God, 
and  heirs  of  the  celestial  kingdom)  are  to  have  your  ever- 
lasting abode.  Think  (I  say)  seriously  and  often  of  the 
vast  amplitude  of  it,  that  you  may  give  scope  and  room  to 
your  thoughts;  it  is  mean  to  be  confined  in  our  apprehen- 
sions of  things  to  this  little  spot  of  our  earth,  wherein  we 
breathe;  think  if  you  were  ascending  from  it,  if  you  were 
ascended  but  a  little  way,  into  how  vastly  larger  and 
more  spacious  and  roomy  a  region  do  you  come  but  by  a 
little  ascent !  but  if  vou  were  ascended  as  high  as  our  vor- 
tex, as  the  utmost  confines  of  this  vortex  of  ours,  to  which 
this  earth,  and  the  sun,  and  the  moon,  and  other  planets  do 
belong;  how  inconsiderable  a  point  is  all  this  earth,  in 
comparison  of  that  vortex  to  which  all  these  do  belong? 
But  if  you  were  beyond  that,  beyond  that  circuit  and  those 
confines  within  which  all  this  planetary  region  is  limited  ; 
then  how  vastly  spacious  are  all  the  supernal  heavens 
above  the  regions  in  which  the  sun,  and  moon,  and  other 
planets,  do  move  !  So  sis  we  are  even  lost  in  the  thoughts 
whither  we  should  then  go  :  and  it  is  pleasant  to  be  so 
lost. 

And  to  consider  how  despicable  i  nothing  this  earth  of 
ours  is  in  comparison  ;  so  as  it  may  oe  lost,  it  maybe  con- 
sumed, and  burnt  up,  and  that  it  is  an  insignificant  thing 
to  the  universe  ;  no  more  than  the  burning  of  one  single 
little  cottage  would  be  in  a  vast  empire,  containing  two 
hundred  and  twenty-seven  provinces  as  Ahasuerus's  did ; 
one  that  is  an  heir  of  heaven,  and  of  the  inheritance  of  the 
;aints  in  light,  when  he  thinks  of  the  burning  of  this  world, 
may  say.  What  is  it  to  me  1  my  concernments  lie  not  here, 
it  is  a  despicable,  inconsiderable  trifle ;  it  is  no  more  loss 
to  the  creation  and  no  more  loss  to  me,  than  the  dropping 
of  a  hair,  one  single  hair.  Labour  to  aggrandize  to  your- 
selves so  much  as  this  comes  to,  of  the  object  of  5'our  hope ; 
to  wit,  to  consider  the  vast  amplitude  of  the  region  of 
glory;  we  must  think  with  ourselves,  that  as  to  what  doth 
more  subside  in  this  creation  is  baser  and  meaner  filler  for 


baser  and  meaner  inhabitants ;  it  is  but  a  very  little,  incon- 
siderable part,  incomparison  of  the  ample  and  spacious 
regions  of  the  incircling  heavens  above,  that  seem  all  ap- 
propriated to  the  heirs  of  ihe  eternal  kingdom.    And  then 

2.  When  you  are  laying  before  your  eyes  the  object  of 
your  hope,  that  that  maybe  lively  and  strong  in  you; 
consider  too  the  numerous  multitude  of  the  inhabitants  of 
those  glorious  regions,  or,  to  speak  collectively,  of  that 
region  of  glory.  It  is  Irue,  in  this  little  inconsiderable 
world  of  ours,  we  find  the  inhabitants  are  generally  very 
numerous ;  (as  there  will  be  more  occasion  to  speak  bye 
and  bye  ;)  but,  alas,  what  is  this  little  perishable  thing,  (this 
world  of  ours,)  to  the  universe  1  And  it  is  a  very  unrea- 
sonable foolish  thought  to  think  the  nobler  parts  of  the  crea- 
tion of  God  to  be  less  destitute  of  inhabitants  than  our 
earth  is.  Do  but  turn  up  a  clod  of  earth,  and  you  see 
every  little  clod  inhabited  v.'ith  somewhat  or  other  that 
hath  life  in  it,  little  insects  and  animalcula  that  have  life  in 
them.  It  is  a  foolish  thought  to  think  that  the  nobler  parts 
of  Ihe  creation  of  God  should  be  less  full  of  inhabitants, 
though  still  meaner  the  nearer  this  earih:  but  if  you 
ascend  higher,  j'ou  are  to  suppose  all  filled  with  living  in- 
habitants; and  (as  we  have  reason  to  apprehend)  with 
creatures  innocent  and  upright  with  God,  angel-like  crea- 
tures. 

It  is  true  many  angels  fell,  many,  if  you  consider  them 
abstractedly ;  but  take  them  comparatively,  and  we  have  no 
reason  to  think  but  that  they  were  a  very  small  part  of  the 
host  of  heaven,  in  comparison  with  them  that  stood,  and 
retained  their  integrity  ;  and  if  the  upper  regions  be  re- 
plenished with  innocent  creatures,  full  of  the  love  of  God, 
and  of  Ihe  knowledge  of  God,  and  who  stand  in  absolute 
devotedness  to  him  ;  then  you  must  consider  the  blessed 
.society,  the  society  of  the  blessed,  to  be  a  most  numerous 
thing.  The  innumerable  company  of  angels,  and  the 
spirits  of  men  made  perfect;  so  that  the  angels  that  have 
fallen,  and  the  apostate  sons  of  men  that  shall  not  be  re- 
covered, and  that  finally  persist  in  enmity  against  all  the 
methods  of  reeoncilialion,  though  they  will  be  numerous, 
yet  a  litlle  inconsiderable  number  they  must  be,  incompa- 
rison of  all  these  glorious  creatures  that  inhabit  the  more 
noble  parts  of  God's  creation  :  and  it  would  make  a  man's 
hope  revive,  and  spring,  and  flourish  mightily  in  him,  to 
think  of  beins  ere  long  one  of  that  vast  and  numerous  as- 
sembly, that  "blessed  glorious  assembly,  the  innumerable 
company  of  angels,  and  the  .spirits  of  just  men  made  per- 
fect.    And, 

3.  Consider,  again,  the  high  and  admirable  perfection  of 
these  blessed  creatures,  of  whom  you  are  to  be  one ;  their 
bodily  perfections,  (which  are  not  nothing,)  and  their  men- 
tal spiritual  perfections,  which  are  incomparably  more,  are 
to  be  considered.  As  to  the  former,  the  words  immediately 
foregoing  the  text,  do  directly  cast  back  our  thoughts  upon 
them,  upon  those  perfections  that  are  more  properly  corpo- 
real, and  that  belong  to  the  body:  not  only  they,  (that  is, 
the  rest  of  the  creation,)  but  ourselves  also,  which  have  re- 
ceived the  first  fruits  of  the  Spirit,  even  we  ourselves  groan 
within  ourselves,  wailing  (which  carries  hope  in  it  as  you 
do  well  know)  for  the  adoption,  to  wit,  the  redemption  of 
our  bodies  ;  for  we  are  saved  by  hope.  We  that  now 
dwell  in  these  bodies  so  cumbersome,  so  tiresome,  that  are 
such  an  annoyance  to  us,  and  so  great  a  depression  Ions; 
we  are  hoping,  hoping  for  a  time  and  slate  of  things  when 
these  bodies  are  to  have  an  entire,  complete  redemption 
from  every  thing  which  isgravanimousand  burthensometo 
them,  and' by  which  they  are  gravanimous  to  our  spirits,  to 
ourselves;  and  it  is  by  the  hope  of  this,  that  we  are  saved. 
Here  we  are  depressed  and  sunk  very  low  ;  these  bodies 
are  prisons  and  dungeons  to  us;  they' are  so,  but  we  are 
saved  by  Ihat  hope  of  the  day  of  our  redemption ;  the  re- 
demption of  our  bodies,  which  is  also  the  day  of  our  adop- 
tion, or  solemn  adoption. 

I  have  told  you  upon  this  occasion  formerly,  of  a  double 
adoption  among  the  Romans,  private  and  public.  It  is  the 
public  adoption  that  is  here  referred  to.  In  the  private, 
every  good  soul  is  adopted  when  it  is  regenerate;  but  the 
puhlic'adoption,  or  the  manifestation  of  the  .sons  of  God, 
(as  it  is  afterwards  called,)  it  is  referred  unto  that  day  when 
all  are  to  be  visibly  invested  with  their  glorious  bodies, 
conformed  to  the  glorious  body  of  our  Lord  Jesus  Christ. 


Serm.  XXV. 


SALVATION  BY  HOPE. 


843 


To  have  such  an  agility  of  body  as  that  it  shall  never  be 
a  clog ;  such  refined  spirits  that  will  never  cloud  our 
thoughts,  that  will  never  obstruct  the  notions  of  the  soul. 
And  that  shall  be,  with  respect  of  aptitude  to  speedy  mo- 
tion, so  little  cumbersome,  that,  as  Austin's  celebrated  ex- 
pression is,  nbi  roluerii  anhnus^  ibi  protinus  erit  corptis  ; 
wheresoever  the  mind  wills  or  wishes  to  be,  there  the  body 
shall  be  in  a  moment.  Its  motions,  and  (for  ought  we 
know)  its  texture,  (as  that  of  the  sun-beams,)  gliding  as 
quick  as  a  thought,  this  way  or  that ;  and  (fur  ought  we 
know)  as  fine ;  it  being  very  easy  to  make  the  grossest 
earth  as  fine  as  the  purest  ether,  to  him  that  made  all  things 
out  of  nothing ;  and  since  chemistry  performs  a  great  deal 
this  way  by  human  art,  much  more  may  divine. 

So  as  that  these  bodies  that  we  are  afterwards  to  inhabit, 
are  said  to  be  from  heaven,  the  terrestrial  to  be  all  gone ; 
for  in  this  we  groan,  "  earnestly  desiring  to  be  clothed  upon 
with  our  house  that  is  from  heaven,"  2  Cor.  v.  2.  All  of 
a  piece  with  heaven,  contempered  unto  heaven,  the  earthly 
house  of  this  tabernacle,  changed  into  such  a  one. 

2.  And  it  is  very  material,  and  seems  to  be  glanced  at  in 
that  which  is  said  by  our  Saviour ;  "The  righteous  shall 
shine  as  the  sun,  in  the  kingdom  of  their  Father,"  Matt, 
xiii.  43.  The  sun  in  the  firmament  is  (as  it  were)  the  re- 
semblance of  a  glorified  body,  and  how  near  it  may  be  of 
the  same  materials  we  cannot  tell,  all  our  earth  being  re- 
fined into  so  pure  and  celestial  a  matter.    And, 

3.  And  then,  if  you  consider  again  the  spiritual  and 
mental  perfections  (which  is  incomparably  a  great  thing)  of 
the  happy  members  of  this  glorious,  blessed,  numerous 
society.  There  you  must  understand  his  knowledge  in 
perfection,  his  holiness  in  perfection,  and  his  love  in  perlec- 
tion.  It  cannot  be  expected  that  in  this  subject,  I  could 
stay  to  dilate  upon  every  one ;  but  it  is  a  great  thing  to 
think  of  the  matter  of  our  own  hope  in  this :  I  hope  to  be 
one  of  them,  I  hope  to  be  such  a  creature,  inhabiting  such 
a  mind,  in  such  a  body,  to  be  one  of  those  liangdoi,  {as 
they  are  called.)  angel's  fellows,  equal  to  the  angels  of  God  : 
Oh  !  that  we  should  have  such  things  as  these  in  view,  and 
obvious  to  our  thoughts,  and  yet  have  no  thoughts  about 
them,  or  few  thoughts  about  them  !  Live  with  minds  (as  it 
were)  confined  to  this  earth,  and  continually  grovelling  in 
the  dust  of  it!  This  is  mean,  this  is  dishonourable  to  our 
Father,  who  hath  begotten  us  to  a  lively  hope  of  a  glorious 
inheritance;  and  it  is  most  injurious  to  ourselves.  To 
think  that  I  shall  have  a  mind,  a  spirit,  ere  it  be  long,  (as 
mean  and  abject  a  thing  a.s  I  now  am,)  all  (as  it  were) 
composed  and  made  up  of  knowledge,  and  of  purity,  and 
of  love  ;  what  a  glorious  thing  is  that !  And  that  I  shall 
have  a  spirit  inhabiting  a  body,  (since  I  was  made  to  join 
with  a  body,)  that  shall  be  no  hinderance,  no  burthensome 
thing  to  me,  no  tedious,  irksome  companion  to  all  eternity. 
And  again, 

4.  Consider  about  this  state,  the  universal  harmony  that 
must  hereupon  be  in  all  this  glorious,  blessed  society,  as 
vastly  numerous  and  extensive  as  it  is  through  the  .spa- 
cious heavens,  those  regions  of  light  and  bliss;  come 
wherever  one  will,  the  same  order  universally  obtaining 
every  wnere  ;  all  animated  by  one  and  the  same  spirit ; 
for  they  "that  sow  to  the  Spirit,  shall  of  the  Spirit  reap 
life  everlasting,"  Gal.  vi.  8.  That  immense  almighty 
Spirit  (as  the  living  creature  in  the  wheels)  acting  in  every 
mind,  be  they  ever  so  numerous,  and  never  so  va.stlv  ex- 
tended through  the  regions  of  light  and  bliss;  all  ever- 
lastingly under  the  dominion  of  the  same  blessed,  almigh- 
ty, and  omnipresent  Spirit;  so  that  there  is  here  among 
them,  wheresoever  they  be,  not  one  dissentient  thought ; 
all  have  the  same  sentiment,  the  same  mind,  the  same  in- 
clination, and  all  centre  in  one  and  the  same  design  :  no 
jarring,  no  iisagreement,  no  darkness,  no  obscurity,  no 
error,  muca  more  no  animosity,  having  the  leeist  place  in 
any  member  of  that  glorious  society.     And  again, 

5.  Consider  the  glorious  visible  residence  of  our  great 
Redeemer  among  them,  who  can  render  himself  every 
where  present,  and  every  where  appearing  in  conspicuous 
glory.  Howgrateful  and  entertaining  a  thoughtmust  that 
be  to  them,  who  love  our  Lord  .Tesus  Chri.st  in  sincerity, 
that  they  are  to  be  for  ever  with  the  Lord,  when  that  happy 
season  comes,  that  the  Lord  descends  with  a  shout,  with 
the  voice  of  the  archangel  and  the  trump  of  God  ;  and  the 


dead  in  Christ  are  first  raised  and  caught  up  into  the  clouds, 
and  do  meet  their  Redeemer  in  the  air,  then  are  they  ever 
with  the  Lord,  (1  Thess.  iv.  16,  17.)  never  out  of  his  com- 
pany, though  their  company  be  so  vastly  numerous  and 
great;  for  he  is  the  head  of  all  principalities  and  powers, 
the  head  of  all  things  to  the  church;  and  yet  he  must  be 
every  where  present  to  every  one,  for  they  are  all  to  be  ever 
with  the  Lord.  And  when  so  much  is  plainly  enough  ex- 
pressedand  declared  to  us,  we  need  never  trouble  ourselves 
to  think  how  it  shall  be;  he  that  we  know  to  have  done  so 
great  things  already,  can  easily  add  to  this  all  the  rest ; 
make  himself  present  to  those  va-slly  numerous,  innume- 
rable myriads  of  glorious  creatures,  that  do  every  where 
delight  in  his  presence,  and  cannot  but  externally  do  so. 

And  to  this  also,  the  context  here  refers  u.?,  still  leading 
us  to  the  final  object  of  our  hope  ;  they  are  to  be  the  heirs 
of  the  eternal  glory,  as  their  inheritance  ;  they  are  to  be 
"joint  heirs  with  Christ,"  they  are  to  inherit  with  Christ, 
"and,  afier  having  sulfered  with  him,  are  to  be  glorified 
together  with  him,"  verse  17;  after  we  havesuflered  awhile; 
he  and  we  having  been  sufl'ering  together,  he  and  we  shall 
be  glorified  together.  And  to  the  same  purpose  is  that 
admirable  contexture  of  discourse,  2  Cor.  v.  Irom  the  be- 
ginning of  the  chapter  to  the  Sth  verse;  but  I  cannot  stay 
to  run  it  over  with  you.  Take  notice,  I  pray  you,  what  you 
find  there,  in  that  8th  verse:  we  are  confident,  (saith  he,) 
and  willing  rather  to  be  absent  from  the  body,  (this  terres- 
trial body,)  not  any  body  at  all  not  altogether  to  be  un- 
clothed, but  to  be  clothed  upon;  this  terrestrial  body  being 
refoniied,refined,clarified  into  another  thing:  forthatbody 
we  are  now  in,  this  terrestrial  body,  we  covet  rather  to  be 
absentfrom  it, and  to  be  present  with  the  Lord.  According 
to  that.  Phil.  i.  23.  I  desire  rather  to  he  "  dissolved  and 
be  with  Christ,  which  is  far  better."  We  are  to  be  in  his 
presence,  and  to  have  him  present  among  us,  as  soon  as 
we  are  loose  from  this  base,  mean  thing,  this  vile  body  that 
we  are  now  linked  and  clogged  with.  And  the  expressions 
are  very  observable,  that  are  used  in  the  mentioned  place, 
2  Cor.  V.  The  words  used,  signity  to  be  peopled  with,  or 
unpeopled  or  dispeopled  fi_.n.  The  expression  of  being 
present  with  the  Lord,  do...  .;timate  the  Lord  our  blessed 
Redeemer  to  be  the  heai...  'e  picsident  of  that  dispeopled 
sort  of  people,  who.se  (!..,llingjs  not  with  flesh;  they  do 
not  inhabit  and  dwell  ^..  'iith  bodies  a*  tho.se  are,  in  which 
we  now  dwell ;  ant;  .  long  ^^ai^h  he)  to  be  dispeopled 
from  this  bodily  so.  .  •■  people  ;  and  to  be  taken  into  the 
communion  of  that  /eopie  '.it  dwell  cut  oi  such  bodies 
with  the  Lord;  to  be  peo|  d  wr.h  tna'  people,  of  which 
he  is  the  immediate,  visiole,  g.orious  head;  there  I  long 
to  be.  I  would  fain  be  absent  from  ibis  ijody.  I  desire  it 
rather,  I  choo.se  it  as  a  more  desirable  thing,  to  be  dis- 
peopled from  this  bodied  .sortof  peopic;  and  to  be  peopled 
with  them,  to  make  one  amongst  them,  who  do  people  the 
glorious  regions  above,  which  are  peopled  with  another 
sort  of  inhabitants,  and  with  them  do  I  covet  and  hope  to 
dwell,  and  long  to  dwell.     And  then, 

6.  Consider  too  the  Divine  presence  universally  replen- 
ishing all,  for  in  that  everlasting  slate  God  is  himself  to  be 
immediately  all  in  all;  and  so  all  to  be  universally  trans- 
formed into  the  image  of  that  bright  glory,  which  shines 
upon  them  from  his  blessed  face,  and  all  to  inhabit  that 
one  and  the  same  Divine  presence,  where  there  is  fulness 
of  joy,  and  where  there  are  "pleasures  for  evermore," 
Psalm  xvi.  la.st  verse.  Oh !  for  such  mean  creatures  as 
we,  to  have  such  a  thing  in  hope,  to  make  one  in  that  glo- 
rious, celestial  communit)^  among  whom,  the  blessed  eter- 
nal God  shall,  by  immediate  communication,  be  all  in  all 
to  every  one !  Every  soul  as  full  of  God  as  it  can  hold,  and 
be  made  capable  of  beholding  unspeakably  more,  than  we 
can  now  so  much  as  conceive  of;  for  the  design  is  in  our 
present  state,  (and  very  much  by  the  influence  of  hope,) 
here  to  have  us  refining,  and  be  made  more  capacious  and 
larger  vessels  of  glory.  They  that  are  to  be  vessels  of 
mercy  first,  are  to  be  vessels  of  glory  afterwards ;  here 
they  are  to  be  gradually  greatened  and  enlarged,  (and  very 
much  by  the  influence  of  hope.)  in  order  to  their  being 
more  receptive  vessels,  that  they  may  hold  more,  and  be 
capable  of  larger  and  fuller  communications  from  that 
immense  fulness,  that  filleth  all  in  all.     And  hereupon, 

7.  Consider  the  high  satisfaction  that  everv  one  of  those 


844 


SALVATION  BY  HOPE. 


Serm.  XXVI. 


blessed  creatures  must  havi'  in  himself,  for  there  is  to  be  a 
glory  revealed  in  \if.  (as  a  little  above  the  text.)  The 
context  is  full  of  accounts  of  the  final  object  of  our  hopes, 
and  gives  us  frequent  occasion  to  consider  what  it  imports, 
and  carries  with  j'. ;  "  I  reckon  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared  with  the  glory 
ihat  sbxV  hf  revealed  in  us."  Every  one  of  these  glorious 
creatuies  is  to  be  glorious  within.  As  it  is  said  of  the 
king's  daughter,  the  spouse  of  Christ,  "  She  is  all  glorious 
within,"  Psalm  xlv.  "She  will  be  perfectly  so;  for  he 
gave  himself  for  his  church,  to  sanctify  it  and  to  cleanse 
it,  and  to  present  it  a  glorious  church,  without  .spot,  or 
wrinkle,  or  any  such  thing,"  Ephes.  v.  25,  26,  27.  And 
sanciification  is  implied  to  be  the  very  beginning  of  that 
glory,  the  foundation  of  it.  That  glory  consists  in  perfect 
sanciification.  He  gave  himself  for  it,  to  sanctify  and 
make  it  a  glorious  church  ;  every  one  of  it  is  then  a  glo- 
rious creature,  and  eternally  glorious,  by  glory  revealed 
in  the  Divine  image  shining  in  him,  in  perfect  and  con- 
summate glory.  That  image  which  stands  all  in  know- 
ledge, an  i  holiness,  in  the  greatest  amiableness,  loveli- 
ness, and  love  that  is  possible. 

How  infinitely  satistying  must  such  a  one's  own  frame, 
and  the  complexion  and  temper  of  his  own  mind,  be  to 
himself,  when,  through  a  boundless  and  immense  eternity, 
one  shall  never  have  occasion  to  reflect  upon  one  disor- 
derly thought,  or  say  I  wish  that  thought  had  never  been 
thought;  never  have  occasion  to  reflect  upon  one  irregular 
wish  !  Oh  !  the  holy  order  and  rectitude  that  will  be 
within,  when  every  faculty  and  every  power  shall  be  un- 
der the  dominion  of  that  Almighty  Spirit  of  Divine  light 
and  grace  ;  when  it  shall  be  as  impossible  to  be  the  author 
of  one  wrong  or  misplaced  thought,  as  it  would  he  to  any 
of  us  to  be  the  author  of  another  world,  of  a  world  that 
should  be  excentrical  to  this  !  What  a  satisfaction  is  this, 
and  must  be,  when  a  person  shall  so  everlastingly  agree 
with  himself,  as  to  have  no  war  within  him,  nothing  of  re- 
luctation,  nothing  of  contrariety,  against  what  he  knows  to 
be  equal,  and  congruous,  and  fit,  and  comely:  but  every 
thing  just  as  it  should  be.     And  then,  thereupon, 

8.  The  mighty  complacency  that  such  must  take  in  one 
another;  the  everlasting  complacencies  that  they  must 
take  in  one  another,  when  they  are  all  alike,  not  equal ;  it 
is  plain  enough  there  will  be  different  orders  ;  but  all  alike, 
all  of  one  mind,  all  of  one  sentiment,  all  conspiring  in  one 
and  the  same  design.    And  then  consider, 

9.  The  pleasantness  of  their  perpetual  work,  wherein 
they  are  all  to  be  united ;  to  wit,  joyful  and  everlasting 
adoration:  every  one  pleased  with  another,  upon  this  ac- 
count that  he  knows  him  to  be  pleased  with  exalting  God 
and  the  Lamb,  for  ever  and  ever ;  when  every  one  knows 
his  fellow  to  have  the  same  pleasure  that  he  hath  in  pros- 
tration, in  falling  down  before  the  throne,  in  ascribing  all 
praise,  and  dominion,  and  glory,  to  him  that  lives  for  ever 
and  ever;  the  eternal  Godhead,  Father,  Son,  and  Spirit. 
"When  the  comeliness  and  equity  of  the  thing  recommends 
itself  so  fully  to  every  mind,  and  all  agree  in  one  sen^e, 
"  Worthy  art  thou,  0  Lord,  to  receive  blessing,  and  power, 
and  dominion,  for  ever  and  ever,"  and  all  say  Amen,  all 
proclaim  their  joyful  amen.  The  vast  and  spacious  hea- 
vens continually  resounding  with  this  sort  ot  melody,  all 
giving  their  joyful,  grateful  amens,  to  one  and  the  same 
thing.  And  this  eternity  goes  on,  never  weari.some,  never 
grievous ;  because  all  this  employment,  and  the  exercise,  is 
so  suitable  to  the  complexion  of  every  one's  mind,  none 
can  ever  disagree  to  it,  and  all  things  do  conspire  and  con- 
cur to  make  these  a.ssociates  in  bliss,  and  glory,  and  ado- 
raticD  the  most  grateful  company  to  one  another.  We 
exptj/ence  something  what  pleasure  and  sweetness  there 
is  m  conversing  with  such  as  are  wise,  and  learned,  and 
good,  when  these  things  are  in  conjunction  ;  but  when 
they  are  in  jierfection,  in  absolute  perfection,  oh,  the 
pleasure  that  will  be  taken  in  being  associated  with  such 
ones !   Lastly, 

10.  The  perfect  assurances  that  all  have  of  the  perpetuity 
of  their  state,  and  that  there  shall  never  be  an  end  of  it. 
"  The  light  afflictions  that  are  but  for  a  moment  work  out 
for  us  a  far  more  exceeding  and  eternal  weightof  glory ;" 
it  can  never  lose  its  weight ;  there  will  be  no  detraction,  no 

•  Preaclied  October  25th,  1691. 


diminution  from  it,  to  eternity.  Therefore  there  is  an  im- 
possibility, an  utter  impossibility,  that  ever  there  should  be 
a  cessation. 

And  that  is  one  direction  to  this  purpose,  to  keep  alive 
this  hope,  contemplate  much,  and  as  distinctly,  and  with 
as  clear  and  formed  thoughts  as  you  can,  the  gloiious  ob- 
ject of  it,  the  final  and  eternal  state  ;  and  be  ashamed  of 
having  such  things  in  view,  and  of  having  so  few,  so  unfre- 
queut,  and  dull,  and  sluggish  thoughts  about  such  things. 


SERMON  XXVI.' 


Rom.  vii.  84. 
We  are  saved  by  hope. 

Btrr  now  go  on  with  the  further  directions  that  are  to  be 
given  for  the  mentioned  end. 

Direction  2.  That  we  compare  with  that  expected  hea- 
venly stale  the  present  stale  wherein  we  are  ;  and  with  the 
blessedness  of  the  one,  the  wretchedness  of  the  other.  For 
if  there  be  any  ground  for  a  better  hope,  there  is  nothing 
more  likely  to  awaken  it,  (supposing  we  have  such  a  ground 
before  our  eyes,)  than  to  have  our  spirits  effectually  stung 
wilh  the  sen.seof  the  present  evils  wherewith  we  are  beset, 
and  wilh  which  we  are  continually  infested.  If  we  like 
our  present  state  well,  there  is  no  place  for  hope,  no  room 
for  it,  or  if  it  can  have  any  place,  it  can  have  no  eflect ; 
it  will  be  a  very  faint,  languishing  hope,  that  we  shall  have 
for  another  slate,  if  we  are  very  well  pleased  wilh  that 
wherein  we  are  already;  and  therefore,  as  to  our  present 
state,  we  should  bethink  ourselves,  and  consider,  whether, 
having  such  a  future  one  in  view  as  hath  been  represented 
already,  as  the  ultimate,  final  object  of  our  hope,  we  have 
reason  to  take  up  wilh  lhat  wherein  we  already  are. 

And  this  we  are  manilisstly  led  to  by  the  context,  which, 
when  the  text  tells  us,  "  We  are  saved  by  hope,"  doth 
conjunctly  tell  us,  W'hat  the  present  state  of  our  case  is,  in 
a  two-fold  respect ;  in  respect  of  this  world,  in  which  we 
live  ;  and  in  respect  of  lhe.se  bodies,  to  which  we  are  now 
confined.  The  former  whereof  draws  our  thoughts  to  con- 
sider the  remoter  evils  which  do  beset  us;  and  the  latter, 
those  nearer  and  more  pressing  evils  which  are  closely  and 
continually  urgent  upon  us 

I.  In  reference  to  the  slate  of  this  world,  can  we  think 
it  a  covelable  thing,  long  to  continue  in  such  a  world  a.? 
this,  when  we  have  any  ground  in  view,  of  a  better  hope, 
or  the  object  of  a  beUer,  represented  to  us  ?  See  how  the 
state  of  the  world  is  represented  in  what  goes  before,  and 
which  the  text  refers  unto,  that  is,  the  creature  (this  inferior 
creation  it  must  mean)  is  all  subjected  unto  vanity,  and  is 
all  groaning  under  the  bondage  of  corruption,  and  travail- 
ing in  pain  together,  until  now.  This  being  the  case  in 
this  respect,  saith  the  apostle,  "  We  are  saved  by  hope." 
We  are  here  ingulfed  in  a  world  of  miseries  and  .sorrows ; 
and  all  things  round  about,  they  are  (as  it  were)  in  one 
degree  or  another,  under  a  pressure  and  languor;  do  not 
we  behold  the  creation  drooping  1  This  lower  world  in 
which  we  are,  may  be  seen  (as  it  were)  hanging  the  head, 
that  a  languishment  is  upon  all  things,  the  shadow  of 
death  hovering  over  all  in  every  pari,  and  yet  subjected 
unto  this  .slate  in  hope;  hope  being  in  reference  to  the  in- 
animate or  irrational  part  lobe  understood  but  objectively. 
It  is  subjected  to  this  slate  of  things,  but  in  hope ;  there 
being  a  prospect  that  it  shall  be  redeemed,  shall  be  re- 
covered, so  as  to  partake  of  the  glorious  liberty  of  the  sons 
of  God,  whose  manifestation  doth  approach.  Now,  when 
all  this  world  is  hoping  for  a  better  slate  of  things,  shall 
not  wc  hope  1  We  that  have  received  the  first-fruits  of  the 
Spirit,  as  it  afterwards  follows;  or  whaf?  is  impurity, 
mi.sery,  and  wretchedness,  become  so  much  our  element, 
lhat  we  are  content  to  live  still  there,  whilst  all  things  are 
(as  it  were)  expressing  a  sense  round  about  us,  groaning 
and  travailing;  and  we  pleased,  we  only  pleased,  to  remain 
in  such  a  .state  as  this  is  1  But  to  look  upon  the  state  oi 
things  in  this  world  more  particularly, 


SiSM.  XXVI. 


SALVATION  BY  HOPE. 


846 


(1.)  We  find  it  replenished  with  inhabitants,  over  whom 
Satan  hath  universal  dominion;  he  is  called  the  god  of 
this  world,  (the  usurping  god  of  it,)  the  "  spirit  that  works 
in  the  hearts  of  the  children  of  disobedience,"  2  Cor.  iv.  6. 
and  Eph.  ii.  beginning  ;  as  you  know  the  Scripture  speaks 
in  those  places  I  refer  unto.  This  is  that  which  puts  the 
world  into  paroxysms  every  where ;  it  is  under  the  power 
of  the  great  destroyer,  the  Abaddon,  the  Apollyon,  he 
whose  business  it  is  to  destroy,  to  tear  all  to  pieces,  as 
much  as  in  him  is.     And  hence,  by  consequence, 

(2.)  We  find  this  world  to  be  replenished  with  inhabit- 
ants full  of  atheism,  and  enmity  against  their  Sovereign, 
and  rightful  Lord.  All  affecting  to  be  without  God  in  the 
world.     And, 

(3.)  They  are  full  of  all  unrighteousness,  malignity,  de- 
ceit, envy,  wrath,  as  experience  shows,  from  age  to  age, 
and  from  generation  to  generation ;  and  never  more  than 
in  this  age.  A  world  replenished  with  inhabitants,  that 
are  tearing  one  another  to  pieces  every  where,  as  they  can 
have  opportunity ;  such  an  account  as  is  given  of  the  in- 
habitants of  this  world,  (Rom.  i.  latter  end,)  how  exactly 
doth  it  suit  the  present  state  of  things  1  and  indeed,  the 
ordinary  state,  more  or  less,  in  all  times  and  ages  !  And 
again, 

(4.)  They  are  still  more  liable  to  disturbance  from  it, 
who  would  have  least  to  do  with  it ;  to  wit,  those  that  are 
most  intent  upon  wickedness,  every  where  are  most  mis- 
chievous to  them  who  have  any  savour  or  impression  of 
goodness  upon  them,  so  that  it  is  to  them  that  are  such  a 
very  hell.  It  is  to  themselves  very  much  their  own  ele- 
ment. The  world  is  such  as  they  make  it  themselves,  and 
in  very  great  part  affect  to  have  it ;  but  to  them  that  have 
received  an  impression  from  above,  and  are  begotten  with 
a  principle  that  suited  them  to  be  inhabitants  of  another 
world,  it  is  of  all  others  most  troublesome,  mischievous, 
and  disquieting  to  them;  and  therefore,  they  of  all  others 
have  much  the  more  reason  to  be  weary  of  it,  and  to  che- 
rish the  hope  (when  they  have  any  ground  for  it)  of  being 
in  a  better  state,  a  better  world,  ere  it  be  long.  And  if  we 
lastly  consider, 

(5.)  The  dreadful  ruin  that  will  befal  this  world,  in  the 
tract  of  time,  and  before  a  perfectly  good  state  can  obtain 
or  have  any  place  ;  how  much  soever  things  may  be  better 
in  the  mean  time;  yet  there  is  a  universal  ruin  to  be  be- 
fore there  can  be  a  perfect  and  thorough  restoration.  And 
the  world  is  groaning,  and  travailing  in  pangs,  and  will 
be  more  or  less  so,  even  to  that  end,  that  consummation  of 
things,  that  day,  when  all  is  to  be  (as  it  were)  purged  with 
fire,  "  and  pass  away  with  a  great  noise."  "  When  the 
heavens  shall  be  rolled  up  as  a  scroll,  (these  lower  hea- 
vens,) and  the  elements  melt  with  fervent  heat,  and  the 
earth,  with  all  things  therein,  be  consumed  and  burnt  up," 
2  Peter  lii.  Notwithstanding  all  such  ruin,  we  look  "  for 
a  new  heavens  and  a  new  earth ;"  according  to  God's  own 
promise,  we  look  for  new  heavens,  and  a  new  earth,  anew 
universe  (as  it  were)  composed  and  made  up  of  heaven 
and  earth,  wherein  righteousness  shall  dwell.  Now  the 
wretched  state  of  things,  in  fhe  mean  time,  should  might- 
ily sublimate,  and  heighten,  and  invigorate  the  hope  of 
that  glorious  state,  that  is  to  be  expected  afterwards.  And 
then,  if  we  consider, 

2,  The  nearer  and  more  closely  pressing  evils  that  are 
upon  us,  as  we  are  in  such  bodies  as  these  we  do  now  in- 
habit and  dwell  in,  even  that  should  mightily  enliven 
hope,  and  put  it  upon  a  more  vigorous  exercise,  for  those 
are  the  evils  that  we  are  stung  "with  continually;  and  to 
these  we  find  there  is  a  more  immediate  reference,  in 
what  goe.s  before  the  text,  not  only  they,  (the  rest  of  the  cre- 
ation which  are,  by  an  elegant  rhetorical  prosopopeia,  re- 
presented as  haviiig  sense,  and  having  hope ;  a  sense  of  the 
present  evils,  and  a  hope  of  a  better  state,  not  only  thev,) 
"  but  we  ourselves  also,  (verse  23.)  who  have  received  the 
first-fruits  of  the  Spirit ;  even  we  ourselves,  groan  within 
ourselves,  waiting  for  the  adoption  ;  to  wit,  the  redemption 
of  our  bodies;  for  we  are  saved  by  hope."  These  are  the 
next  following  words :  not  only  they,  not  the  rest  of  the 
creation  only;  but  we  ourselves  also,  (much  more,  it  must 
be  understood,)  who  have  received  the  first-fruits  of  the 
Spirit,  do  groan,  waiting  for  the  adoption,' that  is,  the  ma- 
nifestation of  the  sons  of  God,  mentioned  before  in  the  19th 


verse,  when  our  adoption  shall  be  declared,  when  the  sons 
of  God  shall  look  like  themselves,  and  like  their  Father, 
whereas  now  they  look  very  unlike  him.  It  is  as  if  the 
apostle  had  said.  Do  you  think  they  shall  always  dwell  so 
meanly  as  now  they  dol  No;  they  are  waiting  for  the 
adoption.  What  is  that  7  To  wit,  the  redemption  of  the 
body ;  the  time  when  their  bodies  shall  be  redeemed  from 
under  all  the  evils  by  which  they  are  now,  continually, 
from  time  to  time,  infested,  and  by  which  they  are  debased, 
and  made  mean,  and  vile,  as  they  are  called  "vile  bodies," 
(Phil.  iii.  28.)  or  the  bodies  of  our  humiliation.  As  if  he 
should  have  said.  What  1  Do  you  think  that  the  sons  of 
God,  when  they  are  manifested,  and  declared  to  be  his 
sons,  shall  dwell  so  meanly  as  now  they  do,  in  such  cot- 
tages as  these,  such  vile  bodies  as  these'!  No  ;  we  groan 
within  ourselves,  (under  the  present  pressures,  while  we 
are  in  these  bodies,)  waiting  for  the  adoption;  to  wit,  the 
redemption  of  our  bodies  from  under  all  those  evils  tha: 
make  them  so  mean  and  inglorious  things,  and  so  unsuit- 
able to  the  stale  of  the  sons  of  God.  And  if  we  consider 
those  nearer  evils,  which  partly  we  suffer  in  these  bodies, 
that  is,  whereof  they  are  the  immediate  subjects,  and  which 
partly  we  suffer  by  our  being  in  them,  ihey  ought  to  have 
that  pungency  with  them  to  our  sense,  as  to  awaken  hope 
in  us,  if  there  be  any  such  thing,  and  if  we  have  any 
groimd  of  it  in  view. 

1.  For  the  former  sort  of  these  evils,  which  we  suffer  in 
these  bodies,  to  wit,  which  they  themselves  are  the  imme- 
diate subjects  of;  truly,  while  we  have  the  prospect  of  a 
better  state  than  that,  and  the  hope  of  it  in  view,  it  is  mean, 
and  vile,  and  unworthy,  not  to  nave  that  hope  of  it  live, 
and  be  often  excited  and  raised  up  in  us.  For  what  infirm 
things  are  these  bodies  !  How  much  infirmity  do  they  suf- 
fer in  themselves  I  How  are  these  earthly  tabernacles  shat- 
tered from  day  to  day  1  Sh.iken  with  agues,  burnt  with 
fevers,  drowned  with  dropsies,  harrassed  and  torn  in 
pieces  with  stones,  stranguries,  colics,  and  such  kind  of 
painful  diseases!  Though  these  are  le.sser  things,  they 
are  not  nothing.  The  sons  of  God  are  to  wait  in  hope, 
and  with  groans,  (groans  full  of  hope,  not  of  despair,)  for 
the  adoption;  that  is,  the  redemption  of  these  bodies;  .and 
are  in  great  part  to  be  saved  by  this  hope ;  it  is  the  hope  of 
a  better  state  even  in  this  respect,  which  must  draw  us  off 
from  the  present  bodily  state. 

What  we  feel  is  not  enough,  if  we  do  not  hope  too  ;  for 
though  we  feel  very  great  grievances  and  pressures  in 
these  bodies,  which  they  themselves  are  the  immediate 
subjects  of;  yet,  notwithstanding,  we  are  so  much  natu- 
rally in  love  with  this  flesh,  and  this  bodily  state,  that  we 
shall  rather  endure  all  this,  than  change,  if  we  have  not  a 
better  hope  in  view  ;  if  our  souls  be  not  erected  and  raised 
up  within  us,  to  consider.  What !  I  was  not  made  for  an 
eternal  inhabitation  in  such  a  body  as  this  ;  and  thongh  I 
am  to  be  patient  of  an  abode  in  it,  I  must  not  be  fond  of  it ; 
I  must  endure  it,  but  not  take  pleasure  in  it,  when  I  know 
it  belongs  to  me  as  an  inheritance ;  and  as  I  am  an  adopt- 
ed one,  one  of  God's  sons,  to  be  otherwise  provided  for,  in 
point  of  habitation,  hereafter.  "  We  know,  that  if  this 
earthly  house  of  our  tabernacle  were  dissolved,  we  have  a 
building  of  God,  a  house  not  made  with  hands,  eternal  in 
the  heavens  ;"  and  therefore  "  we  groan  within  ourselves, 
not  to  be  unclothed,  but  clothed  upon."  They  are  not  so 
much  groans  of  sen.se,  as  of  hope :  though  they  are  exci- 
ted, and  raised  by  sense  at  first,  they  are  heightened  and 
improved  by  hope.  If  it  were  not  for  hope,  we  should 
groan  like  beasts  under  such  a  burden  ;  but  when  we  have 
so  great  hope  in  view  before  us,  that  doth  quite  change  the 
nature  of  these  groans,  and  maketh  them,  not  only  ration- 
al, but  holy  ones  ;  groans  of  men,  and  groans  of  saints,  to 
wit,  for  such  a  bodily  state,  or  such  a  state,  as  to  these  bo- 
dies, as  wherein  we  shall  be  more  capable  of  serving  and 
enjoying  the  blessed  God  for  ever,  the  great  object  of  our 
worship  and  hope.     Bui  then, 

2.  For  the  evils  which  we  suffer  by  our  being  in  these 
bodies,  they  are  of  a  far  higher  nature  than  those  that  we 
suffer  immediately  in  them,  or  whereof  they  are  the  imme- 
diate subjects  themselves.  How  mighty  an  influence  hath 
the  very  temper  of  these  bodies  upon  our  minds,  to  per- 
vert, corrupt,  and  deprave  them,  to  bring  in  upon  .us,  and 
to  continue  and  renew  from  time  to  time  in  us,  whatsoever 


846 


SALVATION  BY  HOPE. 


Serm.  XXVI. 


is  most  pernicious  and  prejudicial  to  the  nature,  and  the 
proper  and  the  genuine  operations  of  an  intelligent,  im- 
mortal spirit.    For, 

(1.)  It  is  by  our  being  in  these  bodies,  that  our  minds 
are  diverted  from  those  noble  employments  and  exercises, 
wherein  we  should  be  continually  taken  up  about  higher 
things;  these  very  bodily  senses,  which  let  in  divine  light 
and  glory  upon  us,  let  in  vanity,  and  befool  and  betray  us 
from  day  to  day ;  so  that  we  have  cause  to  complain,  (as  a 
worthy  person  whom  I  knew  did,)  Oh!  how  are  we  deaf- 
ened by  these  ears  of  ours !  and  how  are  we  blinded  by 
these  eyes  of  ours  !  that  we  cannot  hear  the  voice  of  God 
calling  us  to  heaven,  to  his  eternal  kingdom  and  glory; 
that  we  cannot  behold  the  divine  light  that  shines  through 
all  things !  How  are  we,  by  these  very  senses  of  ours, 
made  insensible,  may  we  truly  say  !  To  our  very  tastes, 
the  best  and  most  valuable  things  are  rendered  tasteless, 
and  without  savour  and  relish  to  us.  This  is  what  we  do 
immediately  owe  to  these  very  bodies,  and  our  bodily 
abode,  our  being  confined  for  this  time  to  these  bodies. 
And  again, 

(2.)  Not  only  are  our  minds  diverted,  but  darkened  by 
an  influence  from  these  very  bodies,  in  very  great  mea- 
sure, so  as  that  all  our  apprehension  of  things,  which  are 
of  a  spiritual  and  divine  nature,  they  have  a  terrene  tinc- 
ture upon  them;  our  thoughts  are  gross,  our  conceptions 
are  carnal,  they  smell  and  sjwvour  of  the  earth  in  which 
we  dwell,  and  which  makes  up  our  house  and  habitation 
for  us,  encloseth  these  intelligent,  immortal  spirits  of  ours. 
While  it  encloses  them,  it  imparts  a  terrene  tincture  to 
them,  and  makes  all  our  thoughts  and  conceptions  of  things 
gross,  earthly,  and  carnal,  like  themselves,  in  which  these 
souls  of  ours  are  rather  indeed  prisoners  than  inhabitants. 
And, 

(3.)  Hence  it  is  also,  that  our  affections  become  alien- 
ated from  divine  and  spiritual  things,  and  in  so  great  a 
measure,  dead  to  them.  The  things  of  this  earth  we  can 
savour,  bodily  things  we  can  affect,  we  can  love  them,  we 
can  desire  them,  we  can  delight  in  them  ;  but  things  that 
are  of  a  divine  and  heavenly  nature,  towards  these  we  are 
all  dead.  A  total  death  passeth,  and  binds  every  affection 
of  our  souls,  till  divine  grace  comes  to  show  what  miracles 
it  can  work.  Saith  God,  I  can  make  a  clod  of  clay  love 
me,  I  can  put  the  tincture  of  heaven  even  upon  earth  itself 
Till  (I  say)  a  divine,  almighty  power  be  exerted,  every 
t*!!'!^  that  is  of  a  spiritual  and  heavenly  nature  will  be  dis- 
:i  lecied  perpetually  by  us.  I  can  taste  no  sweetne.^s  in  any 
such  thing,  might  the  poor  soul  be  forced  to  say,  even  from 
its  own  ciintinual  experience,  and  often  renewed  trials  of 
itself.  'I'Lcy  that  are  after  the  flesh,  will  only  savour  the 
things  of  the  flesh,  and  not  the  things  of  the  Spirit:  and  it 
is  only  the  exertion  of  almighty  power,  by  the  Divine  Spi- 
rit, that  gives  victory  to  our  spirits,  so  as  that  they  shall 
not  be  always  under  the  dominion  of  the  fleshly  principle  ; 
where  these  spirits  come  to  recover  their  own  dominion, 
where  light,  and  reason,  and  judgment  come  to  be  eflica- 
cious,  and  to  have  their  proper  power  and  government  re- 
stored. 

It  is  by  the  influence  of  the  Divine  Almighty  Spirit,  that 
any  are  regenerated  into  this  state,  otherwise  we  should  be 
mere  compositions  of  flesh,  and  nothing  else,  as  is  ex- 
pressed concerning  the  state  of  unregenerate  men,  com- 
pared with  the  state  that  they  are  brought  into  by  regene- 
ration. "  That  which  is  born  of  the  flesh,  is  flesh,"  (speak- 
ing of  whole  human  nature,)  it  is  but  flesh ;  "but  that  which 
is  born  of  the  Spirit,  is  spirit,"  John  iii.  6.  There  is  no- 
thing in  us  (as  it  were)  that  doth  deserve  the  name  of  spi- 
rit, till  such  time  as  the  regenerating  power  of  the  Divine 
Spirit  comes  to  be  exerted,  and  put  forth  in  us:  that,  in- 
deed, will  create  something  in  us  that  is  fit  to  be  called 
spirit.  "  That  which  is  born  of  the  Spirit,  is  spirit :"  there 
is  spirit  producing,  and  spirit  produced  ;  otherwise,  and  not 
till  then,  a  man  deserves  to  be  called  nothing  but  a  lump 
of  flesh,  and  so  towards  things  that  are  spiritual  and  divine 
there  is  no  inclination  at  all.     But  then, 

(4.)  There  is  strong  and  unitivepropension  in  these  souls 
of  ours,  and  by  their  abode  in  this  flesh,  to  those  things 
that  are  terrene  and  carnal,  of  a  nature  like  their  own.  And 
that  completes  the  wretchedness  of  our  case,  that  to  all 
things  that  are  most  suitable  to  us,  we  are  dead ;  but  to 


those  that  are  most  unsuitable,  and  furthest  beneath  us,  to 
them  only  we  live,  to  them  we  are  alive  ;  and  it  is  a  mira- 
culous work  of  Divine  power  and  grace  to  make  it  be 
otherwise  with  us,  while  we  are  in  these  bodies.  This  is 
that  which  is  certainly  to  be  considered  by  us  with  the  bit- 
terest regret.  Have  I  that  affection  in  niy  nature,  that  is 
capable  of  being  placed  upon  God,  upon  heaven,  and  upon 
unseen  glory  t  And  what  l  is  it  drawn  down  by  this  bodi- 
ly abode,  and  union  with  this  body,  to  terrene  and  earthly 
things'?  Into  what  agonies  should  it  put  us  to  think  of 
this  1  Have  I  that  love  in  my  nature,  that  is  capable  of 
uniting  to  my  highest  and  best  good,  and  instead  of  that, 
doth  it  only  unite  me  with  a  clod,  with  a  piece  of  clay, 
with  this  base  and  impure  earth'!  How  unsufferable  a 
thing,  how  little  to  be  borne  by  them,  who  understand 
themselves,  to  be  born  of  God !  and  who,  though  they  are 
to  live  awhile  in  these  bodies,  yet  it  is  but  a  life  that  ho- 
vers continually  upon  the  shadow  of  death,  a  kind  of  dy- 
ing life,  they  are  (as  it  were)  between  death  and  life.  Life 
there  is,  and  ihat  life,  if  it  be,  or  wherever  it  is,  will  com- 
mence, will  be  eternal  life  at  length.  But  in  what  a  faint 
image,  in  the  mean  time,  and  in  what  a  continual  strug- 
gle, so  that  there  is  always  reason  for  those  outcries,  "  Oh, 
wretched  men  that  we  are !  who  shall  deliver  us  from  the 
body  of  this  death  "?"  That  pathetical  self-bemoaning  of 
the  apostle  suits  our  common  case,  though  we  have  not 
that  sense  of  it  that  he  expresseth,  Rom.  vii.  24. 

Now  mark  the  connexion.  What  we  have  hinted  to  us 
of  this  sad  present  state  of  our  case,  doth  immediately  pre- 
cede here.  We  are  groaning  with  the  rest  of  a  groaning 
world,  that  are  all  in  travailing  pangs,  being  subjected  in 
hope  unto  vanity,  and  corruption,  and  bondage.  "We  also 
that  have  received  the  first-fruits  of  the  Spirit,"  we  are 
groaning  too,  with  the  rest  of  the  world,  "  waiting  for  the 
adoption,  the  redemption  of  the  body,"  when  we  shall  dwell 
like  the  children  of  God.  It  is  our  consideration  of  the 
wretchedness  of  our  present  case,  in  these  respects,  thai 
must  awaken  hope  in  us,  and  make  the  exercise  of  it  more 
lively  and  vigorous:  that  the  being  gradually  habituated  to 
so  low,  and  mean,  and  abject  a  state  as  this  is,  may  not 
quite  sink  us,  as  it  must  do,  if  hope  be  not  kept  alive,  and 
maintained  in  us  ;  a  hope,  that  though  things  are  in  these 
respects  very  sad  and  grievous,  yet  they  shall  be  better ;  the 
case  shall  be  mended;  we  shall  be  in  a  better  world,  and 
in  better  bodies  than  these  are;  bodies  that  shall  have 
more  favourable  influences  upon  intelligent  minds  and  im- 
mortal spirits,  or  less  noxioirsness  than  these  bodies  have. 

That  is  the  second  direction  ;  with  the  representation 
which  we  have  of  the  heavenly  state,  let  us  consider  and 
inspect  the  wretchedness  of  our  present  state  on  earth,  as 
we  dwell  in  this  lower  world,  and  as  we  dwell  in  such 
bodies  as  these  that  we  now  inhabit.     And, 

Direction  '3.  That  this  hope  may  be  cherished,  and  kept 
alive  in  us,  to  our  actual  salvation,  let  us  carefully  avoid 
unsuitable  and  unscriptural,  horrid  thoughts  of  God,  upon 
whom  this  hope  of  ours  must  terminate.  Nothing  will  so 
depress  and  stifle  this  hope,  upon  the  influence  whereof  so 
much  depends,  as  to  have  black,  and  dark,  and  horrid 
thoughts  of  God,  beyond  and  contrary  to  what  his  own  re- 
presentation of  himself  in  his  word  gives  ground  for.  Now 
nothing  is  more  natural  than, 

1.  For  persons  Ihat  are  yet  altogether  in  their  sins,  im- 
pure creatures  throughout,  to  represent  to  themselves  an 
impure  deity.    Nor  again, 

2.  Is  there  any  thing  more  natural,  when  souls  begin  to 
be  a  little  awakened,  and  stirred  to  mind  their  own  con- 
cernments, than  to  entertain  and  admit  thoughts  of  a  hor- 
rid and  dreadful  being,  which  they  put  the  name  of  God 
upon,  and  which  (as  they  know  God  is  to  be  the  object  of 
their  worship)  they  clothe  with  such  apprehensions  of  him, 
as  makes  their  worship  savour  of  nothing  else  but  a  kind 
of  dread,  that  always  possesses  their  spirits,  so  as  that  they 
worship  only  like  slaves;  not  like  the  children  of  God,  not 
like  his  sons,  but  as  those  that  are  afraid  of  a  tormenting 
lash  perpetually;  that  are  allured  by  no  love,  no  goodness, 
no  kindness,  no  apprehension  of  his  love.  And  nothing 
doth  more  directly  tend  to  destroy  the  hope  that  should  be 
in  us,  and  whereby  we  are  to  live. 

And  pray  do  but  consider  this  one  passage,  "  Be  not 
thou  a  terror  to  me  ;  thou  art  ray  hope  in  the  evil  day," 


Serm.  XXVI. 


SALVATION  BY  HOPE. 


847 


Jer.  xrii.  17.  I  only  note  it  to  show  the  incoDsistency  of 
these  two  thin§:s,  God's  being  a  terror  to  us,  and  his  being 
our  hope.  While  we  make  him  a  terror  to  ourselves,  we 
cannot  make  him  our  hope ;  the  prophet  prayeth,  "  Be 
not  a  terror  to  me,"  for  then  my  hope  in  thee  is  lost,  thou 
art  to  be  my  only  hope  in  an  evil  day.  And  what  will 
become  of  me,  if  he  that  is  to  be  my  hope  should  be  my 
terror  l  and  if  that  be  a  thing  so  much  to  be  deprecated, 
that  God  do  not  make  himself  a  terror  to  us,  truly  it 
ought  to  be  avoided,  our  making  him  a  terror  to  ourselves; 
and  for  the  same  reason ;  because  he  is  our  only  hope, 
and  he  cannot  be  our  hope,  while  he  is  a  terror  to  us.  And 
then. 

Direction  4.  The  next  direction  will  be,  that  which  I 
hinted  at  the  last  lime,  and  I  told  you  upon  what  occa- 
sion, to  wit,  that  we  maintain  in  ourselves  a  just  love  to 
our  own  souls,  and  a  desire  of  their  salvation.  This  the 
series  of  the  discourse  naturally  leads  to;  and  I  have 
found  it  necessary  to  speak  very  distinctly  to  it,  as  having 
met  with  bills,  once  and  again,  that  suggest  this  case;  a 
fear  that  all  that  is  done,  in  a  way  of  obedience,  should  be 
from  a  motive  of  self-love,  and  a  desire  and  design  of  their 
own  salvation  ;  and  not  so,  principally,  for  the  glory  of 
God  therein.  Now  what  I  shall  say  of  this,  will  lie  under 
these  two  general  heads. 

1.  To  evince  to  you,  from  the  ground  in  the  text,  ("  We 
are  saved  by  hope,")  that  there  ought  and  must  be  in  us  a 
principle  of  self-love,  to  wit,  love  to  our  own  souls,  main- 
tained, and  kept  in  exercise  all  along.     And, 

2.  I  shall  say  somewhat  to  the  doubt,  and  show  whether 
this  self-love  be  the  principal  mover,  yea  or  no,  of  hope  in 
these  souls;  or  how  they  may  yet  discern  that  it  is  not  the 
principal  mover.     For  the 

1.  That  there  ought  lo  be  such  a  principle  of  love  to  our 
own  souls,  that  must  be  exercised  in  us,  through  the  whole 
of  our  course,  upon  the  very  ground  here  expressed  in  the 
text,  that  "  We  are  saved  by  hope,"  consider  the  following 
things. 

(1.)  If  there  be  noi  such  a  love  to  our  own  souls,  that 
shall  put  us  upon  this  earnest  desire  and  endeavour  of 
their  salvation,  there  can  be  no  hope  of  it ;  for  there  is  no 
hope  of  that  which  we  desire  not.  What  a  man  desires 
not,  he  cannot  hope  for ;  therefore  hope  with  reference  to 
the  business  of  our  salvation,  would  be  simply  impossible, 
naturally  impossible,  if  there  were  no  such  love  to  our- 
selves, or  to  our  own  souls,  as  should  make  us  to  desire 
salvation ;  for  that  which  we  desire  not,  it  is  naturally  im- 
possible we  should  hope  for.    And, 

(2.)  Supposing  such  love  to  ourselves  as  should  make 
us  desire  our  own  salvation  were  an  unlawful  thing,  it 
would  by  consequence  make  the  hope  of  our  salvation  an 
unlawful  thing  too  :  and  so  to  say,  we  are  to  be  saved  by 
hope,  were  to  be  saved  by  a  sin,  and  the  whole  business  of 
our  salvation  were  to  be  carried  on  continually  by  a  con- 
tinued sin,  through  the  whole  of  our  course ;  than  which, 
you  may  easily  apprehend,  nothing  could  be  imagined  or 
spoken  more  absurd. 

(3.)  We  are  bound  to  endeavour,  in  hope,  the  preserva- 
tion of  the  health  and  life  of  these  bodies :  and  much 
more  are  we  to  endeavour,  in  hope,  the  eternal  life  and 
salvation  of  our  souls. 

(4.)  We  should  in  our  whole  course  (if  we  should  make 
It  our  business  to  suppress  such  desire  and  hope  as  this) 
counteract  the  law  of  our  own  nature ;  and  we  must  know 
the  law  of  our  own  nature  is  God's  own  law:  he  that  is 
(he  Author  of  our  nature  is  the  Author  of  the  law  of  na- 
ure;  and  there  is  no  principle  more  natural  to  us  than 
ove  of  ourselves.     And, 

(5.)  We  should  not  only  contradict  the  law  of  original 
.lature,  but  we  should  act  against  the  continual  dictates  of 
.he  new  nature,  wherein  the  principle  of  this  self-love  is 
a  governing  thing.  "  He  that  is  born  of  God,  keepeth 
him.self,  that  the  evil  one  touchelh  him  not,"  1  John  lii.  18. 
He  loves  his  own  life,  is  careful  for  his  own  life ;  he  keep- 
eth himself,  that  he  may  avoid  mortal  touches  from  the 
evil  one,  who  is  continually  seeking  to  destroy  that  pre- 
cious life,  that  is  now  from  God  himself  sprung  up  in  the 
soul,  and  in  respect  whereof  he  is  now  said  to  be  born  of 
God.     And  again, 

(6.)  It  were  quite  to  subvert  the  whole  Gospel  constitu- 


tion, which  doth  apply  itself  directly  to  the  principle  of 
self-love  in  the  whole  dispensation  of  it,  as  supposing  that 
natural  to  men,  and  that  they  should  be  unnatural,  and 
monstrous  towards  themselves,  if  they  act  not  according 
to  it.  What  mean  all  the  Gospel  invitations,  and  pro- 
mises, and  threatenings,  but  to  apply  themselves  immedi- 
ately and  directly  to  the  principle  of  self-love  in  men,  ap- 
prehending that  they  should  have  some  regard  to  them- 
selves, and  to  the  concernments  of  their  own  souls'?  It 
supposeth  this,  when  our  Lord  breathes  forth  such  sweet 
and  alluring  invitations  as  those ;  "  Come  imto  me,  all  ye 
that  are  weary  and  heavy  laden,  and  1  will  give  you  rest," 
Matt.  xi.  latter  end.  What  would  that  signify,  if  a  man 
were  not  to  desire  rest  for  his  own  soul,  and  life  and  bless- 
edness for  his  own  soul  1  "  Ho  !  every  one  that  thirsteth, 
come  and  drink  of  the  water  of  life ;  incline  your  ear, 
and  come  unto  me,  hear,  and  your  souls  shall  live ;  and 
1  will  make  with  you  an  everlasting  covenant,  even  the 
sure  mercies  of  David,"  Isaiah  Iv.  I.  What  would  all 
this  signify,  if  I  were  not  to  take  care  for,  and  desire  the 
life  of  ray  own  soul  1  And  so  also  all  the  threatenings  of 
the  Gospel  were  lost  upon  men,  if  they  were  to  have  no 
dread  of  perishing ;  and  no  hope,  no  desire,  of  being  eter- 
nally saved.  "He  that  believeth  hath  everlasting  life; 
but  he  that  believeth  not  shall  not  see  life,  but  the  wrath 
of  Grod  abideth  on  him."  All  these  were  thrown  away 
upon  them,  who  were  not  to  allow  themselves,  either  in  a 
desire  or  dread,  in  reference  either  to  the  death  or  life  of 
their  souls.     But  then, 

2.  To  answer  the  doubt,  I  will  only  say  these  things 
very  briefly  to  you  ;  that  is,  whether  self-love  be  the  pre- 
dominant principle,  so  that  any  have  reason  to  think  all 
their  obedience  proceeds  from  self-love,  more  than  from  a 
desire  of  God's  being  glorified  in  their  salvation.    Why, 

(1.)  I  would  desire  such  to  consider,  that  the  blessed- 
ness of  heaven  doth  very  principally  lie  in  perfect  sin- 
lessness,  in  being  perfectly  free  from  sin.  And  so,  in 
being  as  perfectly  like  God  as  we  are  capable  :  "  We  shall 
be  like  him,  for  we  shall  see  him  as  he  is,"  1  John  iii.  2. 
That  implies  perfect  sinlessness  ;  consider  that  in  the  first 
place.     And, 

(2.)  Sin  is  the  only  thing  by  which  God  can  be  dis- 
honoured. "  In  breaking  the  law,  dishonourest  thou  God," 
Rom.  ii.  13.  He  can  be  dishonoured  by  nothing  but  sin. 
And, 

(3.)  Let  us  consider,  do  they  desire  perfect  sinlessness  1 
yea  or  no:  and  let  them  deal  faithfully  with  their  souls  in 
that  particular.  Do  I  desire  to  be  perfectly  free  from  sinl 
or  do  1  hate  every  thing  of  sin,  so  as  to  long  for  nothing 
more,  than  perfectly  to  be  free  from  it "?  Let  their  own  con- 
science give  an  answer  lo  them  concerning  this,  whether 
they  can  sincerely  say,  they  do  desire  nothing  so  much  as 
perfect  freedom  from  sin ;  they  do  desire  to  be  rid  of  that, 
by  which  alone  they  do  dishonour  God.  And  you  must 
know,  that  sin,  in  the  very  nature  of  it,  is  more  dishonour- 
able to  God,  than  il  can  be  hurtful  unto  them:  it  is  both 
dishonourable  to  God  and  hurtful  to  Us;  but  the  principal 
thing  is  a  dishonour  to  God,  as  it  is  against  him  first.  It 
is  against  us  but  secondarily,  and  in  the  lowest  place.  Let 
them  then  bethink  themselves  ;  Suppose  sin  did  not  hurt 
me,  yet  do  1  not  hate  it,  and  do  not  I  desire  to  be  perfect- 
ly i^ree  from  it,  as  a  thing  that  dishonours  God,  and  as  it 
inclines  me  to  dishonour  him  1  And  it  is  an  uncreature- 
ly  thing,  as  it  is  a  vile  thing,  to  have  that  in  me  which  is 
an  opposition  and  contrariety  in  its  own  nature  to  the  best 
of  beings,  the  most  perfect  and  most  excellent  of  beings. 
And  then, 

(4.)  That  the  blessedness  of  heaven  further  lies  in  the 
soul's  entire  satisfaction,  and  acquiescence  in  God,  which 
is  the  thing  we  mean  by  -enjoying  him.  Fruition  is  the 
soul's  rest.  The  blessedness  of  Ihe  heavenly  stale  lies 
in  the  soul's  perfect  rest  and  acquiescence  in  (jod,  as  the 
best  and  most  satisfying  good.  And  hereby  it  is  plain, 
that  we  honour  him  the  most  that  we  are  capable  of  doing, 
for  if  the  soul  do  perfectly  rest  .satisfied  in  God,  as  the  best 
and  most  excellent  good, we  do  thereby  voluntarily  acknow- 
led=;e  him  in  the  most  significant  (to  wit,  in  a  praclical) 
way,  to  be  (what  really  he  is,  as  he  is  God)  the  best  good, 
the  most  comprehensive,  and  the  most  absolutely  perfect 
good.    The  soul  doth  most  honour  him,  in  enjoying  him, 


SALVATION  BY  HOPE. 


Sehm.  XXVU. 


more  than  it  is  capable  of  doing  any  other  way;  for  my 
continual  enjoying  him,  lo  wit,  my  continual  rest  and  sa- 
tisfaction in  him,  as  the  best  good,  is  my  practical  owning 
him  as  such.  And  that  is  honouring  him,  when  I  draw 
off  from  all  things  else,  and  say.  You  are  not  good  enough, 
you  have  not  that  excellency  in  you  that  is  suited  to  the 
nature,  excellency,  and  capacity  of  my  soul.  Then  you 
betake  yourself  to  God,  and  there  you  eternally  acquiesce, 
and  take  up  your  satisfaction  and  rest.  This  is  to  con- 
fess, actually  and  practically,  that  he  is  all  that,  which  all 
the  creation  besides  is  infinitely  short  of  to  you.  And  so 
to  do,  is  to  glorify  and  honour  him,  the  most  that  you  are 
capable  of  as  creatures.  In  our  enjoying  him,  we  glorify 
him  most.    And  then,  lastly, 

(5.)  As  that  which  is  so  clear  and  sure  (as  I  think)  to 
put  all  out  of  doubt,  if  any  can  say  that  they  hate  sin,  as 
the  worst  of  all  evils  that  can  exist,  or  be  in  being ;  and 
do  love  God  as  the  best  of  all  good,  as  can  also  exist,  and 
be  in  being;  this  haired  of  sin  as  the  worst  evil,  and  this 
love  of  God  as  the  best  and  highest  good  must  proceed 
from  the  operation  of  his  own  Spirit ;  none  could  ever 
hate  sin  as  the  worst  of  evils,  and  love  God  as  the  bett  of 
goods,  but  by  the  peculiar  operation  of  the  Holy  Ghost. 
Now  if  the  Holy  Ghost  does  produce  these  great  effects 
in  any,  you  may  be  sure  he  can  do  God  no  wrong  in  these 
productions  of  his  ;  he  governs  his  own  productions  equal- 
ly. The  Spiri/,  of  God  can  never  be  the  author  of  any 
one's  doing  God  wrong.  That  you  should  desire  a  good 
for  yourself,  more  than  for  glory  to  him,  when  such  ope- 
rations in  you,  as  hatred  of  sin,  and  love  of  God,  do  pro- 
ceed from  his  own  Spirit,  that  Spirit  will  never  be  the  au- 
thor of  irregular  motions,  so  as  that  you  should  desire 
your  own  felicity  more  than  the  glory  of  God. 

And,  therefore,  though  these  things  lie  mixed  in  you, 
there  is  love  to  God,  and  love  to  yourselves:  and  there 
ought  to  be  both,  but  you  cannot  tell  which  is  predomi- 
nant, by  an  immediate  inspection  and  view  of  the  effects  ; 
look  to  your  cause,  and  these  effects  could  proceed  from 
no  other  cause,  but  the  operation  of  the  Divine  Spirit  ; 
that  is,  you  could  never  hate  sin,  but  from  the  Spirit  of 
God.  You  find  that  you  do  hate  it,  but  you  do  not  know 
whether  it  be  because  it  is  most  dishonourable  to  God,  or 
because  it  is  hurtful  to  you  :  yet,  I  say,  your  hatred  of  it 
proceeds  from  the  Spirit  of  God.  And  again,  you  do  love 
God,  but  so  love  yourselves,  and  your  own  salvation,  that 
you  have  one  interest  in  the  matter  :  you  love  him,  in  or- 
'l^r  to  your  enjoyment  of  him  ;  you  love  him,  in  order  to 
yuur  fruition  of  him,  which  is  a  good  to  yourselves,  and 
so  it  ought  to  be.  But  you  know  not  which  desire  is  more 
predoniinnnt,  which  you  desire  or  covet  more,  that  you 
may  be  iiap;iy,  or  God  be  glorified,  in  your  fruition  of 
him  ;  I  say,  ihis  supreme  love  to  God  is  not  the  work  of 
your  own  spirit,  you  could  not  love  God  above  all,  (if  it 
were  even  for  your  own  enjoyment  of  him  only,)  but  by 
the  help  of  his  Spirit.  And  the  Spirit  of  God,  when  that 
is  immediately  at  work,  will  be  sure  to  do  right  between 
him  and  you.  It  will  not  let  you  love  yourselves  more 
than  God,  when  that  love  is  the  immediate  production  of 
that  Spirit,  living  and  acting  in  you.  And  we  can  be 
surer  of  nothing  than  we  are  of  this,  that  there  can  be  no 
hatred  of  sin,  as  the  worst  of  evils,  nor  love  of  God  as 
the  best  of  goods,  but  from  the  Divine  Spirit.  And  if  it 
be  from  a  Divine  Spirit,  that  Spirit  will  not  be  the  author 
of  so  irreguCar  a  motion  in  us,  that  we  should  design  our- 
selves, more  than  him,  in  these  things.  And  so  much  I 
take  to  be  exceeding  clear  and  plain,  in  reference  to  this 
doubt;  and  it  is  very  unreasonable  that  any  should  trou- 
ble themselves  much  about  it,  but  fall  admiring  and  bless- 
ing God,  that  hath  made  them  hate  sin  as  the  worst  of 
evils,  and  a  thing  by  which  he  is  dishonoured  ;  and  to 
love  Gcd  as  the  best  good,  which  is  as  inseparable  from 
the  eternal  enjoyment  of  him,  as  that  enjoyment  is  from 
their  eternal  adoring  and  glorifying  of  him  in  that  state. 
There  are  many  other  directions  remaining,  but  no  more 
at  present. 


Preached  November  8tli,  1691. 


SERMON  XXVII." 

Rom.  viii.  24. 
We  are  saved  by  hope. 

Now  to  go  on,  the  next  direction  to  be  given  is, 

Direction  5.  Ponder  well  and  thoroughly  the  capacities 
of  your  own  natures.  I  know  not  what  should  do  more 
to  raise  and  cherish  this  hope  in  you,  of  which  the  text 
speaks,  for  you  have  been  told  it  doth  not  speak  of  hope, 
as  hope ;  to  wit,  all  hope.  There  is  a  hope  (as  was  said) 
that  IS  so  far  from  saving  men,  that  it  destroys  them. 
There  are  many  that  are  ruined,  and  not  saved,  by  their 
hope;  but  it  is  the  truly  Christian  hope  lerminatingtothe 
lEust  end  of  it,  in  a  glorious  eternity,  that  we  are  to  be  saved 
by;  that  which  is  truly  the  hope  of  salvation,  and  which 
is  spoken  of  under  the  notion  of  a  helmet,  the  seat  of 
counsel  and  design ;  and  it  is  impossible  there  can  be  any 
design  for  salvation  without  hope ;  or  indeed  any  design 
at  all,  whereof  there  is  no  hope ;  and  therefore  I  say,  in 
order  to  the  heightening  and  improving  of  this  hope,  the 
truly  Christian  hope,  it  is  of  the  greatest  necessity  and  use 
imaginable,  to  study  much  the  capacity  of  our  own  na- 
tures; to  wit,  often  to  recount  with  ourselves.  What  is 
such  a  creature  as  I,  a  human  creature,  capable  of  ?  What 
are  the  limits  and  bounds  of  my  capacity,  the  capacity  of 
my  nature  1 

Nothing  will  be  plainer,  (if  it  be  considered,)  than  that 
our  natures  are  capable  of  greater  and  more  enduring 
things,  than  ordinarily  we  employ  our  minds  about.  The 
usual  exercise  of  our  minds  is  far  from  reaching  the  ca- 
pacity of  our  natures  :  from  any  body  that  allows  himself 
lo  think,  this  acknowledgment  will  be  extorted,  at  the  first 
sight  or  hearing,  that  spiritual  things  are  greater,  more 
excellent,  and  more  noble,  than  earthly  and  carnal  things 
are.  And  do  not  we  find  there  is  a  capacity  in  our  natures 
of  conversing  with  such  things'?  Are  our  natures  capa- 
ble of  conversing  with  nothing  but  earth  and  clay  1  Can 
they  look  no  higher"?  Can  we  form  no  notions  of  objects 
of  a  more  noble  and  excellent  kind  1 

And  they  are  capable  of  more  enduring  things  than  we 
employ  them  about,  that  is,  of  eternal  things ;  nay,  so  far  it 
is  from  us  to  be  incapable  of  having  any  thought  of  eternal 
things,  that  if  we  could  impose  upon  ourselves,  we  cannot 
possibly  avoid  that  thought :  our  minds  will  run  into  an 
endless  and  eternal  scheme,  do  we  what  we  can  ;  that  is, 
we  cannot  so  much  as  by  a  thought  fix  to  ourselves  any 
utmost  bounds,  or  periods  of  things;  and  therefore,  our 
minds  do  naturally  run  into  eternity.  And  more  than  thai, 
we  are  not  only  capable  of  knowing  much  of  spiritual  and 
eternal  things,  things  that  are  more  noble  and  excellent  in 
their  kind,  and  more  lasting  in  duration,  than  the  things 
are  which  we  commonly  employ  them  about. 

But  we  are  capable  of  understanding  this  higher  and 
larger  capacity ;  we  are  secretly  conscious  to  ourselves, 
that  there  is  nothing  terrene  and  temporary,  that  can  mea- 
sure the  capacity  of  our  nature,  and  fill  up,  and  corres- 
pond lo  it ;  every  man  is  conscious  to  himself  of  this,  that 
allows  himself  to  think;  we  are  not  only  capable  of  know- 
ing that  there  are  spiritual  things  above  the  sphere  of 
sense,  and  eternal  things  above  the  bounds  and  limits  of 
time ;  but  we  are  capable  of  knowing  that  we  know  it ;  to 
wit,  we  are  conscious  lo  ourselves  of  the  greater  and 
larger  capacity  of  our  natures. 

And  that  being  supposed,  truly  it  must  be  said  of  us,  we 
know  too  much  lo  enjoy  no  more.  If  we  are  not  to  hope 
for  more,  we  know  too  much;  we  know  that  there  is  a 
glorious  sphere  of  spiritual  objects,  that  lie  above  the  reach 
of  our  sense ;  we  know  there  is  an  eternal  state  beyond  the 
bounds  and  limits  of  time;  and  knowing  this,  we  know  toe 
much,  if  we  are  not  to  hope  for  more.  And  if  that  indeed 
were  the  stale  of  our  case,  that  we  are  to  hope  for  no  more 
than  what  lies  within  the  compass  of  our  present  state,  it 
might  make  a  mere  philosopher  to  curse  his  nature,  that 
ever  it  should  be  capable  of  prospect,  that  ever  I  vias  a 
creature  capable  of  prospect,  and  yet  so  doomed  and  con- 


Serm.  XXVII. 


SALVATION  BY  HOPE. 


849 


fined  to  the  strait  and  narrow  bounds  of  this  base  earth  as 
to  have  nothing  to  enjoy,  higher  and  greater  than  this  can 
afford  me.  Study  the  capacity  of  yoqr  nature,  and  thick 
with  yourselves,  this  immortal  nind  and  spirit  that  I  have 
in  me,  is  it  to  be  supposed  it  cculd  have  been  put  into  me 
only  to  sustain  a  mean,  vile  flesh,  that  after  the  greatest 
and  utmost  care,  must  at  lengtl  rot  in  the  dust  1  Had  I  a 
reasonable  immortal  soul  put  hto  me,  only  to  enable  me 
to  eat  and  drink,  to  please  and  indulge  sense  1  A  brute  is 
furnished  for  such  purposes  as  these,  as  well  as  I, — What 
did  I  need  a  mind,  an  intelligent  mind,  an  immortal  mind, 
for  such  purposes  as  these  1 

A  man  may  confirm  it  himself,  that  he  is  not  in  a  dream 
about  the  larger  capacity  of  hisowa  nature;  for  when  he 
finds  he  hath  in  him  a  mind,  is  that  a  dream  'i  Do  not  I 
know  I  can  know  ■?  Do  not  I  understand  that  I  can  un- 
derstand ■?  and  that  I  have.that  h  me  that  can  think  t  And 
I  beseech  you,  what  proportion  :s  there  between  a  thought 
and  a  clod  of  clay  !  between  a  mind,  and  a  piece  of  earth  1 
That  the  capacity  of  this  mind  should  be  filled  up  with  any 
earthly  thing,  what  proportion  B  there  in  that  t 

And  then,  that  this  mind  of  nine  must  be  an  immortal 
thing,  and  so  exist  in  an  eternal  slate ;  I  cannot  be  in  a 
dream  about  this ;  for  I  beseech  you,  what  proportion  is 
there  between  a  thought  and  death  1  Is  it  a  likely  thing, 
that  a  thing  that  can  think  can  die  1  II  I  have  that  in  me 
that  can  think,  I  have  that  in  me  that  cinnot  die. 

And  then,  reckon  it  unworthf  to  hcpe  beneath  the  ca- 
pacity of  your  nature ;  to  let  youi  ordinary  hope,  the  hope 
that  is  to  live  in  you,  and  guide  your  course,  to  let  that 
(I  say)  sink  beneath  the  capacity  of  your  nature.  And 
again, 

Directum,  6.  Consider  much  the  large  and  immense 
goodness  and  benignity  of  the  Divine  nature  ;  and  do  not 
think  it  agreeable  to  that,  (as  ii  is  certain  it  cannot  be,) 
that  there  should  be  such  a  sort  of  creauires  endowed  with 
a  spiritual,  immortal  mind,  that  should  not  be  accommo- 
dated and  suited  with  proportiouible  objects.  Consider 
the  goodness  of  God  to  this  purpose,  as  it  appears  in  other 
instances.  You  .see  that  all  othei  sorts  of  creatures  he 
doth  accommodate  with  suitable  objects.  Look  to  your- 
selves, consider  his  goodness  to  you  in  other  respects  all 
your  time  hitherto.  He  is  that  God  (as  good  Jacob  when 
dying  said)  "  that  hath  fed  me  all  my  life ;"  through  him 
you  were  born,  and  through  him  you  have  lived  ;  did  he 
give  you  the  appetite  of  meat  and' drink,  and  hath  he  not 
given  you  meat  and  drink  tool  If  he  hath  given  you  facul- 
ties in  your  inferior  nature,  he  hath  assigned  you  their 
particular  suitable  objects.  And  do  j'ou  think  that  if  he 
hath  given  you  also  rational  and  immorta.  mintis,  it  could 
stand  with  so  vast  goodness,  not  to  suit  them  with  propor- 
tionable objects  too  1  Is  that  like  his  other  methods  1 
When  the  whole  earth  is  full  of  his  goodness,  this  region, 
this  seat  of  afiostacy  and  wickedness,  all  the  creatures 
looking  up  to  him  with  craving  eyes,  and  he  satisfies  them 
all :  therefore  it  cannot  be  on  his  part  that  ever  there 
should  be  such  a  flaw,  such  a  defect,  in  the  order  of  things 
in  his  creation,  that  he  should  have  made  an  intelligent 
immortal  mmd  and  spirit,  and  never  have  provided  for  it  a 
suitable  good,  that  may  answer  the  capacity  of  his  nature ; 
and  you  already  know,  that  there  is  no  terrene  or  tempo- 
rary thing,  that  is  a  suitable  good  to  it. 

And  thence  it  cannot  but  be,  (for  the  matter  must  not  be 
refunded  upon  the  Creator,)  I  say,  it  cannot  but  be,  that  if 
souls  be  miserable,  it  must  be  by  themselves;  their  aver- 
sion from  God,  their  refusal  to  return  to  him,  their  resist- 
ance of  the  methods  he  hath  used  for  the  gathering  hack  of 
wandering  souls  :  they  will  not  return,  they  love  earth  and 
vanity  more;  and  if  this,  indeed,  be  the  habitual  temper  of 
any  soul  under  that  Gospel,  which  is  designed  on  purpose 
for  recovering  and  reducing  souls  unto  God,  and  this  dis- 
affection of  theirs  cannot  be  overcome,  this  is  the  highest 
provocation  that  can  be  given  to  goodness  itself;  and 
goodness  itself  must  most  highly  justify  and  gratify  it.self 
in  the  ruin  of  those  souls,  who  have  had  the  offers  made 
them  of  a  suitable  correspondent  good,  but  lived  all  their 
days  while  here  in  the  flesh,  in  the  refusal,  and  contempt, 
and  defiance  of  these  offers.     And  again. 

Direction  7.  Consider  the  confirmation  that  God  hath 
so  expressly  given  of  his  special  good-will  to  his  own. 


besides  what  may  be  collected  of  his  common  goodness 
towards  the  generality  of  his  creatures;  think  how  he  has 
confirmed  to  them,  that  are  become  peculiarly  his,  his 
peculiar  kindness  and  favour,  and  their  right  and  title  to 
that  heavenly  inheritance  which  they  are  finally  to  hope 
for  :  he  hath  sundry  ways  confirmed  it  to  them. 

1.  By  their  regeneration;  by  which  he  hath  in  a  great 
measure  cured  (to  wit,  in  a  prevalent  degree)  the  depravity 
of  their  sensualized  nature.  And  even  in  the  work  of 
regenerating  them,  begotten  them  to  this  very  hope,  or  to  the 
hope  of  this  very  state.  "  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath  begotten  us  again  to  a 
lively  hope,"  I  Pet.  i.  3.  To  what  living  hope,  or  the  living 
hope  of  what  1  Why,  "  of  an  inheritance  incorruptible, 
and  undefiled,  reserved  in  heaven  for  us."  It  is  true,  you 
had  a  capacity  in  your  natures,  of  higher  and  greater 
things  than  this  earth  affords;  but  what  signified  a  mere 
natural  capacit)',  that  was  overwhelmed  wiili  vicious  incli- 
nations, when  there  was  a  capacity  of  greater  thin?s,  but  no 
habitude'?  But  now  there  is  a  gracious  habitude  in  the 
work  of  regeneration,  added  to  the  natural  capacity  which 
repairs  the  natural  powers  to  those  exercises,  which  that 
capacity  comprehends  and  means.  The  understanding  is, 
in  some  measure,  rid  of  the  cloudy  darkness,  that  hovered 
oft  over  it  before  :  "  They  that  were  darkness"  in  this  work 
of  regeneration,  are  made  "light  in  the  Lord,"  Eph.  v.  8. 
They  are  become  light; — they  were  dead  in  trespasses  and 
sins ;  here  is  a  divine  life  made  to  spring  up  in  them,  that 
aims  at  God,  that  aims  at  heaven,  that  aims  at  immortal 
things;  and  whatever  is  born,  must  be  fed;  here  is  a  new 
creature  born,  that  cannot  be  fed  at  the  common  rate,  how 
should  this  heighten  and  raise  hope  ! 

'2.  He  hath  taken  them  into  union  with  his  own  Son, 
who  is  the  primary  great  heir,  and  in  whose  right  they 
come  to  be  sons,  and  so  come  to  be  heirs;  how  should  this 
raise  hope  in  me!  I  am  taken  into  union  with  the  Son  of 
God.  If  you  receive  him,  you  are  so  ;  that  is  the  amplexus 
of  the  soul;  that  faith  by  which  the  soul  receives  him,  there- 
by it  comes  to  be  adjoined  to  him,  and  so  to  be  invested 
secondarily  with  his  right.  "  To  as  many  as  received  him, 
to  them  gave  he  power  to  become  the  sons  of  God,"  John 
i.  1'2.  "And  if  children,  then  heirs;  heirsof  God,  and  joint 
heirs  with  Jesus  Christ."  If  you  share  with  him  in  the 
sonship,  then  you  share  with  him  in  the  inheritance  too. 
You  have  a  right,  even  as  the  sons  of  God,  to  this  inherit- 
ance ;  this  heavenly  state,  in  all  the  blessedness  and  glory 
of  It,  belongs  to  you  by  right  of  inheritance;  or  as  you  are 
heirs  of  it,  "  heirs  of  God,  and  joint  heirs  with  Jesus 
Christ,"  and  so  you  are  to  be  glorified  with  him.  And 
what?  are  you  not  to  hope  for  your  own  inheritance  1  That 
which  doth  belong  to  you  by  right  of  inheritance,  are  you 
not  to  live  in  the  hopes  of  it  1   And, 

3.  There  is  God's  special  promise  superadded  to  all  this; 
to  wit,  that  he  will  give  grace  and  glory;  and  that  the 
things  that  "  eye  hath  not  seen,  nor  ear  heaid,  neither  hath 
it  entered  into  the  heart  of  man  to  conceive,  are  all  pre- 
pared for  them  that  love  him."    And, 

4.  He  bath  added  his  oath  to  his  promise,  that  the  heirs 
of  promise  might  have  strong  consolation  from  the  two  im- 
mutable things,  the  promise  and  the  oath  superadded,  by 
which  it  is  impossible  for  God  to  lie,  Heb.  vi.  17,  18. 
And  why  should  not  hope  live  and  flourish,  in  reference  to 
this  inheritance,  the  heavenly  state  you  are  finally  to  look 
for  upon  all  this?  Therefore,  take  that  for  a  further  direc- 
tion, often  to  recount  with  yourselves  the  express  con- 
firmations and  assurances,  which  God  hath  given  of  his 
special  kindness  to  his  own,  and  of  their  right  to  the  hea- 
venly inheritance.    And  again. 

Direction  8.  Otleu  renew  your  covenant  with  God,  that 
so  this  hope  may  be  cherished  and  live  in  you.  Renew 
yourcovenant  with  God  often,  by  which  he  becomes  yours, 
and  you  his  ;  by  which  he  once  became  so,  that  so  you 
may  have  a  constant,  explicit  notion,  or  apprehension  of 
him,  as  such;  that  you  may  not  look  towards  him  lis  a 
stranger,  as  an  unrelated  one.  There  is  nothing  needful  to 
make  him  yours,  and  you  his,  but  this  mutual  agreement 
by  covenant  between  him  and  you.  The  matter  is  unalter- 
able on  his  part ;  and  you  may  be  sure  that  nothing  i.s 
more  requisite  on  your  part ;  nothing  can  be  more  requisite, 
than  that  you  olVen  commune  with  yourselves  about  this 


850 


SALVATION  BY  HOPE. 


Serm.  XXVII. 


matter  ;  Do  I  stand  to  my  covenant  1  I  once  said  I  was 
willing  that  God  in  Christ  should  be  mine,  and  that  I  in 
Christ  should  be  his;  ami  still  willing'?  Do  I  stand  to 
this  covenant  with  God  in  Christ ;  yea  or  no  t 

Then  consider,  whence  are  your  expectations  to  be  7  I 
am  not  to  have  my  great  expectations  from  a  stranger, 
from  a  strange  god,  but  from  a  God  of  my  own.  "  This 
God  is  our  God  for  ever  and  ever,  and  he  that  shall  be  our 
guide  even  unto  death,"  Ps.  xlviii.  last  verse.  How  great 
a  thing  is  it  to  be  able  to  say,  "  God,  even  our  own  God, 
shall  bless,"  Ps.  Ixvii.  6.  Your  hope  will  languish  if  you 
let  the  apprehension  dwindle  of  the  relation  between  God 
and  you  ;  so  that  you  'ook  not  towards  him  from  day  to 
day,  and  at  all  times,  as  a  God  related  to  you,  upon  the 
terms,  and  by  the  tenor,  of  an  everlasting  covenant ;  how 
wisely  will  that  man  look  about  him  in  his  wants,  and  in 
his  languishings,  that  hath  no  one  to  expect  help  and  relief 
from ;  from  one  no  more  than  from  another  !  That  is,  if 
all  about  him,  or  with  whom  he  is  to  expect,  are  equally 
strangers  to  him,  and  he  can  have  no  more  expectation 
from  one  than  from  another.  To  hear  of  the  name  of 
God,  that  he  is  a  great  God,  a  bountiful  God,  and  that  there 
is  an  immense  fulne.ss  of  goodne.ss  in  him ;  but  what  is  that 
to  me,  when  I  have  no  concern  with  him,  nor  he  with  met 
But  when  you  know,  that  there  is  nothing  requisite  to 
bring  about  a  fixed  relation  between  him  and  you,  but  your 
consenting  to  the  terras  of  his  covenant ;  "  I  entered  into 
covenant  with  thee,  and  thou  becamest  mine,"  Ezek.  xvi. 

8.  If  that  be  from  time  to  time  recognised,  be  made  more 
and  more  explicit,  then  are  you  to  walk  in  this  sense  from 
day  to  day.  This  God  is  my  God,  and  I  am  his.  And  then 
what  may  you  not  hope  for  1  what  may  you  not  expect 
from  him,  in  reference  to  present  support,  and  final  bless- 
edness 1  And  again. 

Direction  9.  Keep  up  a  continual  intercourse  with  God 
hereupon,  walk  with  him  if  he  be  yours  and  you  be  his, 
and  that  is  ascertained  by  a  sure  covenant  often  recog- 
nised; then  accordingly,  walk  with  him  continually,  keep 
up  an  intercourse  by  acts  of  reverence,  and  trust,  and  love, 
and  subjection ;  so  is  the  intercourse  to  be  kept  up,  for 
you  must  consider,  it  is  not  an  intercourse  inter  pares,  be- 
tween equals ;  but  it  is  an  intercourse  between  an  all  suf- 
ficient God,  a  self-sufficient  God,  a  sovereign  Lord  and 
Ruler,  and  a  mean  indigent  object,  and  (who  ought  to  be) 
a  subject  creature ;  and  so  only  ought  the  intercourse  to 
be  kept  up.  "  As  the  Father  loveth  me,  so  have  I  loved 
you  :  continue  ye  in  my  love.  If  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love,  even  as  I  have  kept  ray 
Father's  commandments,  and  abide  in  his  love,"  John  iv. 

9,  10.  And  so  are  we  directed  to  keep  ourselves  in  the 
"  love  of  God,"  Jude,  ver.  21.  This  is  the  way  to  main- 
tain hope,  waiting  for  his  mercy  by  Christ  Jesus  to  life 
eternal.  Be  in  his  fear  all  the  day  long,  keep  your  hearts 
in  a  subject  frame  and  posture  towards  him  ;  keep  you  in 
a  depending  frame  ;  keep  you  in  a  complacential  frame, 
always  apt  and  ready  to  exerl  acts  of  love,  kindness,  and 
good-will  towards  God.  Oh  !  that  I  could  do  more  for 
thee  !  I  love  tliy  name,  thy  honour,  thy  interest,  thy  pre- 
sence, thy  communion.  In  this  way  let  intercourse  with 
God  be  kept  up,  and  so  hope  will  flourish,  will  do  its  part 
towards  the  saving  of  you ;  even  the  saving  you  out  of  the 
gulf  in  which  you  now  lie,  almost  swallowed  up,  only  to 
be  saved  by  this  hope,  such  a  hope  as  is  subservient  and 
conducing  thereunto.    Again, 

Direction  10.  If  such  an  intercourse  should  be  inter- 
mitted, (as  can  never  be,  but  by  slips  and  failings  on  your 
part,)  hasten  the  restoring  of  it.  As  you  value  the  life  of 
your  hope,  and  as  you  value  the  life  of  your  souls,  hasten 
the  restoring  of  it.  That  is  not  to  be  borne,  for  one  to  say, 
Now  the  intercourse  ceaseth  between  God  and  me !  What  1 
that  there  should  be  a  discontinuance  of  ray  commerce 
with  God,  this  is  not  to  be  borne.  Oh  !  hasten  to  get  all 
rectified,  and  set  aright,  by  renewed  applications  of  the 
blood  of  Jesus ;  by  speedy  and  serious  turning  to  God  with 
all  the  heart,  and  with  all  the  soul.  By  any  such  more 
observable  slips  hope  hath  got  a  wound,  and  it  is  to  be 
healed,  recovered,  redintegrated,  by  such  a  return  ;  your 
return  to  God  in  Christ  speedily  and  betimes. 

Direction  11.  After  that  walk  more  "  circum.spectly,  not 
as  fools,  but  as  wise,"  as  knowing  you  are  to  Live  and  be 


saved  by  hope ;  and  your  hope  is  to  live,  and  be  main- 
tained, by  your  continual  commerce  with  God.  Walk  ac- 
curately according  to  tie  Gospel  instructions ;  to  wit, 
according  to  the  instructims  and  teachings  of  appearing 
grace.  The  grace  of  Gol,  that  bringeth  salvation,  hath 
appeared,  teaching  us,  wlaf?  that  "  denying  ungodliness, 
and  worldly  lusts,  we  dc  live  soberly,  righteously,  and 
godly  in  the  present  world  ;"  and  what  is  the  consequent 
hereupon  1  "  Looking  foi  the  blessed  hope,  and  the  glori- 
ous appearing  of  the  great  God,  and  our  Saviour  Jesus 
Christ."  Now,  as  being  taught  effectually  by  the  grace 
that  hath  appeared  bringng  salvation,  oh,  deny  "  all  un- 
godliness," and  every  thiag  of  ungodliness  ;  deny  it  as  an 
abhorred  thing,  and  a  nost  abominable  thing.  What  ■? 
should  I  bear  an  ungodlj  frame  of  heart  to  him,  whose 
grace  hath  appeared  to  sa'e  me  t  And  all "  worldly  lusts ;" 
shall  worldly  lusts  rule  ir  me,  and  govern  me,  who  am  a 
disciple  of  grace,  and  uncer  the  teachings  of  grace  ■?  And 
it  teaches  me  to  live  soberly,  righteously,  and  godly.  Oh ! 
let  us  comply  with  these  teachings,  when  we  see  what  will 
be  the  end  of  it,  what  -vill  follow,  then  we  shall  live 
"  looking  for  the  blessed  hope."  How  reviving  will  our 
own  hope  be  to  us  then  !  how  full  of  vigour,  how  full  of 
sweetness,  and  how  full  tf  power  and  life  !  Every  thought 
of  that  blessed  stale  will  even  bless  our  souls,  and  make 
them  flourish  as  a  field  tliat  the  Lord  hath  blessed.   And, 

Direction  12.  Converse  much  with  them  that  have  the 
same  hope  that  yon  have  That  is  a  very  heart-strengthen- 
ing thing,  mightily  animating,  to  have  much  conversation 
with  them  that  will  give  you  a  reason  of  the  hope  that  is 
in  them,  "  with  meekness  and  fear ;"  (1  Pet.  iii.  15.)  and 
to  whom  also,  you  may  give  a  reason  of  the  hope  that  is 
in  you,  with  the  same  meekness  and  the  same  fear.  That 
is  fruitful,  edifying  conTcrsation,  to  converse  with  them 
that  will  interchange  aecounts  with  you  of  the  reason  of 
their  hopes,  which  you  3an  give  them,  and  they  can  give 
you.  But  if  there  be  Eny  that  care  not  for  that  society, 
that  can  take  a  thousard  times  more  pleasure  to  talk  two 
or  three  hours  over  a  jiass  of  wine  in  a  tavern,  with  im- 
pertinent, idle  fellows,  from  whom  there  is  nothing  of  good 
to  be  gotten ;  this  is  that  they  rather  choose,  which  they 
can  savour,  can  lake  complacency  in ;  but  all  discourses 
about  God,  and  the  things  of  God,  and  the  world  to  come, 
and  the  matters  of  an  eternal  hope,  are  unsavoury  and 
unpleasant.  If  this  be  with  any  an  habitual  frame,  from 
week  to  week,  and  from  month  to  month,  and  from  year 
to  year,  and  yet  tliey  will  tell  you  they  hope  to  be  saved  ; 
oh  !  the  monstrous  stupidity  of  these  wretched  souls  I 
What  are  they  sunk  into,  and  what  under  this  very  Gos- 
pel, which  makes  all  things  so  very  plain  ! 

I  tremble  to  think  of  the  case  of  such,  when  they  have 
nothing  at  all  to  keep  off  terrors  from  their  hearts,  but 
either  a  present  peremptory  refusal  to  think,  I  will  think 
of  no  such  thing;  or  the  vain  hope  of  a  death-bed  repent- 
ance at  last,  that  shall  expiate  for  so  sensual  and  unchrist- 
ian a  life.  I  tremble  (I  say)  to  think  what  the  case  of  such 
men  will  be  at  last.  They  may  have  .some  confidence  in  a 
death-bed  repentance  at  a  distance,  while  they  put  off  from 
them  the  evil  day;  but  that  repentance  may  be  far  fled, 
removed,  and  hid  from  their  eyes,  when  the  dying  hour  is 
come,  and  when  they  are  stretched  out  on  the  bed  of  sick- 
ness and  languishing.  And  will  God  overthrow  his  own 
design,  merely  to  comply  with  the  brutish  inclination  of 
this  or  of  that  man,  when  his  design  is  to  have  a  people  in 
this  world,  that  shall  in  their  continual,  holy  heavenly  con- 
versation, testify  against  the  wicked  conversation  of  it  ? 
But  he  shall  dispense  with  them,  and  let  them  live  like  so 
many  brutal  sots  all  their  days,  and  save  them  at  last,  be- 
cause they  say  thev  will  repent  upon  a  dying  bed  ;  but  how 
such  will  dare  to  die,  God  knows  ;  when  in  the  mean  time 
they  hardly  dare  to  come  to  an  ordinance  of  God,  but  make 
all  the  .shift  they  can  to  avoid  serious  and  searching  preach- 
ing ;  and  think  it  a  great  gain  to  them,  if  they  can  this  or 
that  day  avoid  a  blow.  Thou  that  hast  lived  so  long  in  the 
indulgence  of  sensual  and  brutish  inclinations,  that  art 
afraid  to  come  to  a  sermon,  or  come  to  the  Lord's  table ;  or 
the  like  guilt  stares  thee  in  the  face  ;  how  wilt  thou  not  be 
afraid  to  die,  and  to  appear  at  last  before  the  tribunal  of  thy 
judge  1  Will  God  alter  his  Gospel  for  you,  and  determine 
that  a  man  may  live  an  earthly  and  carnal  life  in  this  world, 


Serm.  XXVIII. 


FRIENDSHIP  WITH  GOD. 


851 


and  be  saved  at  last ;  though  he  hath  told  us,  that  they 
who  mind  earthly  things,  (the  gust  and  relish  of  their 
souls  lies  there,  they  savour  them,)  their  end  is  destruc- 
tion, and  they  are  enemies  to  the  cross  of  Christ  1  They 
counter-design  the  end  of  Christ's  dying,  and  so  their  end 
is  destruction.    And  I  add. 

Direction  13.  Take  heed  of  too  impatient  a  sense  of  the 
tediousness  of  your  expecting  state,  while  you  are  expect- 
ing ;  we  must  be  expectants  here  ;  we  are  saved  by  hope. 
There  needs  a  great  deal  of  patience ;  not  only  in  order  to 
bearing,  but  in  order  to  expecting;  not  only  in  order  to 
the  bearing  of  evil  things,  but  in  order  to  the  expecting  of 
good  things  ;  "  ye  have  need  of  patience,  that  after  ye  have 
done  the  will  of  God,  you  might  receive  the  promise," 
Heb.  x.  36.  And  see  what  immediately  follows  the  text ; 
"  We  are  saved  by  hope  ;  but  hope  that  is  seen  is  not  hope ; 
for  what  a  man  sees,  why  doth  he  yet  hope  for  1  But  if  we 
hope  for  that  we  see  not,  then  do  we  with  patience  wait  for 
it ;"  so  we  read  of  "  the  patience  of  hope,"  (1  Thess.  i.  3.) 
as  that  which  the  aposile  blesseth  God  for,  on  the  behalf 
of  those  Thessalonian  Christians,  having  heard  of  their 
patience  of  hope,  how  cheerfully  they  did  endure  in  an 
expecting  state.     And, 

Direction  14.  Labour  to  fortify  yourselves  against  the 
fear  of  death,  that  so  your  hope  may  live  and  flourish. 
That  inasmuch  as  the  final  object  of  your  hope  lies  be- 
yond time,  and  beyond  this  present  world ;  it  is  a  sad  thing 
there  should  be  that  gulf  between  you  and  the  last  object 
of  your  hope,  which  you  dare  not  shoot ;  but  are  afraid  of 
that  which  you  supremely  are  to  hope  for.  How  very  un- 
comfortable a  case  is  that,  that  the  highest  matter  of  your 
hope  should  be  also  the  matter  of  your  fear,  the  going  into 
that  estate  wherein  mortality  is  to  be  swallowed  up  of  life  'I 
What  1  are  we  afraid  of  becoming  immortal  %  To  be  an- 
gels' fellows,  equal  with  the  angels  of  God,  gathered  up  to 
the  innumerable  company  of  angels,  and  the  spirits  of  just 
men  made  perfect  1  Are  we  afraid  indeed  of  that  which 
we  are  chiefly  to  hope  for  1  Oh  !  labour  to  overcome  that 
fear  ;  know  that  Christ  died  for  this  end,  that  you  might 
do  it.  He  was  partaker  of  flesh  and  blood,  he  took  a  hu- 
man body  as  we  have  here  ;  that  "  by  death  he  might  de- 
stroy him  that  had  the  power  of  death,  tljat  is,  the  devil ; 
and  deliver  them,  who,  through  fear  of  death,  were  all 
their  lifetime  subject  unto  bondage." 

It  is  not  only  an  uncomfortable,  and  an  unchristian,  but 
it  is^an  irrational  thing,  and  an  unmanly  thing,  to  live  un- 
der the  continual  dominion  and  government  of  the  fear  of 
that  which  cannot  be  avoided.  That  is  irrational ;  no  man 
can  give  account  of  his  own  reason,  why  he  should  do  so. 
It  is  a  scandal  even  to  the  reason  of  a  man,  to  be  engaged 
in  a  continual  contest  against  impossibilities;  that  which 
cannot  be  avoided,  it  is  impossible  I  should  avoid  it.  And 
to  be  in  a  constant  war  with  this,  is  what  no  man  can  re- 
concile to  his  own  understanding,  if  he  do  but  use  the  un- 
derstanding of  a  man. 

And,  therefore,  there  is  nothing  to  be  done  in  the  case, 
but  to  fall  into  a  speedy  union  with  the  great  Prince  and 
Lord  of  life,  and  then  never  fear  death  ;  that  being  the 
state  of  our  case,  that  this  death  lies  between  us  and  our 
great  hope,  our  final  hope  ;  when  we  think  what  we  are  to 
enjoy  after  death,  one  would  go  through  a  thousand  deaths 
to  eiijoy  that ;  and  much  more  to  die  oice  to  escape  a  thou- 
sand deaths.  We  die  here  every  day ;  we  are  killed  a 
thousand  times  over,  from  day  to  day,  and  from  week  to 
week  ;  and  if  we  would  die  a  thousand  deaths  that  way,  to 
avoid  one  death,  sure  we  may  die  one  death,  which  we  are 
to  sufl'er  unavoidably,  that  we  may  enjoy  what  we  are  to 
enjoy  afterwards.     Then  I  add. 

Direction  15,  That  if  we  are  to  hope  for  the  blessedness 
of  the  other  state,  as  our  last  end,  we  are  to  hope  too  for 
whatsoever  is  certainly  intermediate  to  the  universal  in- 
troduction of  that  state  ;  and,  therefore,  so  far  as  any  better 
time  or  state  of  things  in  this  world  is  ascertained  to  us, 
we  are  to  live  in  the  hope  of  it,  as  that  which  shall  antecede 
our  end  ;  for  it  is  the  last  end  that  our  last  hope  terminates 
upon.     But  then,  in  the  last  place. 

Direction  16,  Take  heed  of  letting  5'our  hope  ultimately 
pitch  upon  any  thing  but  what  is  itself  ultimate  ;  that  is, 
take  heed  of  letting  your  hope  settle  upon  any  thing  on 
this  side  a  blessed,  glorious  eternity,  or  upon  any  other 


state  of  things ;  take  heed  of  having  your  spirits  so  deeply 
engaged  upon  any  better  state  of  things  on  earth,  that  you 
mind  less,  or  with  much  more  coolness,  and  indifferency, 
the  concernments  of  the  eternal  state.  Be  not  so  much 
taken  up  in  the  thoughts  and  expectations  of  a  better  scene 
of  things  in  this  lower  world,  that  the  very  thoughts  of 
heaven,  and  a  blessed  eternity,  should  be  unsavoury,  and 
unpleasant. 

This  a  very  grievous,  (I  might  say,)  a  mortal  evil ;  so 
preposterously  doth  it  invert  the  course  of  things;  it  takes 
down  the  supreme  end,  and  substitutes  somewhat  inferior 
in  the  room  and  stead  of  that.  And  though  this  spiritual 
distemper  may  be  indulged  by  many,  under  a  spiritual  pre- 
tence, 1  would  fain  see  religion  thrive  more,  and  God  be 
honoured  and  better  served  in  this  world ;  yet  there  is  this 
to  be  said  to  it,  it  is  well,  if  serioii-^ly  we  desire  such 
things  indeed;  but  if  such  desires  after  ihe  best  state  of 
things  that  is  supposable  in  this  world  do  grow  .superior 
to  the  desires  that  we  have  of  a  perfect,  blessed  state  of 
things  in  the  other  world  ;  this  is  (I  say)  to  set  the  means 
against  the  end ;  and  so  is  quite  to  invert  the  order  of 
things. 

Live  in  the  glorious  expectation  of  eternity ;  and  live 
also  in  the  comfortable  hope,  that  all  things  in  this  world 
in  order  thereunto  shall  be  managed  suitably  and  subser- 
viently, by  that  wisdom  that  cannot  err,  or  make  a  false 
step,  and  by  a  power  that  cannot  be  resisted,  or  disturbed; 
but  there  is  a  great  deal  of  carnality  under  that  pretence 
of  spirituality  ;  and  hence  comes  that  contestation  of  in- 
terest and  parties ;  party  against  party,  and  interest  against 
interest.  'There  will  be  perpetual  quarrels,  while  all  men 
are  not  of  a  mind  about  things  within  the  compass  of  time ; 
but  in  reference  to  the  glory  of  the  eternal  state,  there  can 
be  no  po.ssibility  of  such  collision,  but  all  will  adoringly 
and  joyfully  fall  into  everlasting  adoration  and  praise. 

And  this  must  be  the  matter  of  our  last  hope.  And  ,«o 
I  shall  shut  up  all  with  the  prayer  of  the  apostle  ;  "  Now 
the  God  of  peace,  that  hath  given  us  eternal  consolation, 
and  good  hope  through  grace,  fill  you  with  all  joy  and 
peace  in  believing,  that  you  may  abound  in  hope  through 
the  power  of  the  Holy  Ghost,"  Rom.  xv,  13.    Amen. 


SERMON  XXVIII. 

James  ii.  23. 

And  the  scnptnre  was  fulfilled,  which  saith,  Abraham  believed 
God,  and  it  was  imputed  unto  him  for  righteousness ;  and 
he  was  called  the  friend  of  God. 

In  recommending  to  you  several  requisites  for  a  con- 
tinual course  of  friendship  with  Christ,  I  did  not  mention 
that  of  trust,  than  which  there  is  not  a  greater  requisite  to 
friendship.  But  that  I  intend  to  be  spoken  to  by  itself. 
And  therefore  have  pitched  upon  this  text.  Now  to  pro- 
ceed gradually,  and  in  some  method.  There  are  four  pre- 
vious things  which  I  shall  premise.  As,  1,  Where  do  we 
find  Abraham  to  be  called  the  friend  of  God  1  for  it  refers 
to  a  former  scripture,  as  fulfilled,  that  God  did  treat  him 
as  a  friend.  We  find  him  expressly  so  called,  2  Chron, 
XX,  7,  There  was  a  numerous,  potent  enem)'  that  did  seek 
to  keep  out  the  people  of  God  from  possessing  that  land 
which  God  had  given  to  the  seed  of  Abraham  his  friend. 
And  Jehoshaphat  urgeth  this  to  God  in  prayer.  So  we  have 
it  again,  Isa,  xli,  8,  where  there  being  an  occasion  to  men- 
tion Abraham,  he  is  spoken  of  also  as  the  friend  of  God  ; 
"  But  thou,  Israel,  art  my  servant,  Jacob  whom  I  have 
chosen,  the  ,seed  of  Abraham  my  friend,"  But,  2,  We  are 
to  consider  and  take  notice  under  what  notion  Abraham 
is  spoken  of  by  that  glorious  title  of  the  friend  of  God,  It 
is  true  he  was  an  eminent  saint.  But  wns  this  spoken  of 
him  under  that  notion  1  or  is  it  not  under  a  common  notion 
as  a  believer  1  So  it  seems  to  be  in  the  text,  "  Abraham 
believed  God,  and  it  was  imputed  unto  him  for  righteous- 
ness; and  he  was  called  the  friend  of  God,"  This  is  a  notion 
common  to  him  and  to  all  believers;  and  this  still  must 


FRIENDSHIP  WITH  GOD. 


Serm.  XXVIII. 


then  agree  with  the  rest  of  believers.  Then,  3.  We  are 
further  to  consider  what  sort  of  faith  this  was  in  which 
Abraham  is  accounted  a  righteous  person  and  called  the 
friend  of  God.  It  is  plain  that  that  faith  did  not  consist 
only  in  believing  the  general  promise  of  having  a  numerous 
seed.  It  did  not  terminate  on  God,  abstractly,  without  a 
reference  to  Christ.  It  did  not  stand  in  a  cold  and  in- 
effectual assent  to  any  divine  truth  whatsoever — for  the 
whole  context  shows  the  insufBciency  of  such  a  faith.  But 
to  speak  to  this  positively,  and  briefly,  we  shall  consider 
the  object  and  nature  of  this  faith.    As, 

1.  For  the  object  of  it,  it  is  evident  that  it  did  comprehend 
and  take  in  four  representations  of  Christ.  How  distinct 
and  explicit  his  understanding  thereof  was  we  cannot 
determine.  But  he  had  some  notion  of  it ;  for  our  Lord 
himself  saith,  "Your  father  Abraham  rejoiced  to  see 
my  day ;  and  he  saw  it  and  was  glad,"  John  viii.  56.  And 
this  must  be  a  truth  with  us  which  none  can  question. 
And  we  are  told,  that  very  good  promised  to  Abraham  did 
eminently  intend  that  one  seed,  which  was  Christ,  Gal.  iii. 
16.  And  we  are  there  also  told,  verse  17.  that  the  cove- 
nant, that  was  not  at  first  made  but  renewed  with  Abraham, 
was  the  covenant  of  God  in  Christ.  And  we  are  likewise 
told  that  this  seed  of  his  was  to  possess  the  gates  of  their 
enemies  ;  and  that  nations  should  be  blessed  in  him.  So 
that  his  mind  was  directed,  that  from  this  seed  of  his,  him- 
self should  expect  blessedness.  And  it  cannot  otherwise 
be  supposed.  And  ergo,  that  as  the  eye  was  fixed  upon 
Christ,  as  his  seed  by  promise,  and  through  that  to  be 
blessed  himself  The  prophets  themselves  did  not  fully 
understand  their  own  prophesying  of  him.  Some  prophe- 
cies they  must  be  supposed  to  have,  though  not  most  dis- 
tinct and  clear  to  themselves.  So  we  find,  1  Pet.  i.  10,  U. 
"  Of  which  salvation  the  prophets  have  inquired  and 
■searched  diligently,  who  prophesied  of  the  grace  that  should 
come  unto  you  :  searching  what,  or  what  manner  of  time 
the  Spirit  of  Christ  which  was  in  them  did  signify,  when 
it  testified  beforehand  the  sufferings  of  Christ,  and  the 
glory  that  should  follow."    And, 

2.  As  to  the  nature  or  kind  of  that  faith,  in  reference  to 
the  object,  it  must  be  such  as,  according  to  his  understand- 
ing of  the  discovery  he  had  there,  must  be  an  embracing  of 
his  heart  and  will  towards  this  object.  He  doth  close  with 
Christ  according  to  the  representation  he  had  of  him. 
Christ  was  the  sum  and  substance  of  the  Gospel — faith  in 
the  mind  and  heart  of  Abraham,  as  far  as  the  discovery 
was  made  to  him. 

And  now  the  way  is  plain  to  that  which  I  principally 
intend  for  the  ground  of  discourse  from  this  text,  to  wit: 

Doctrine.  That  there  is  much  of  friendly  commerce  be- 
tween the  blessed  God  and  souls  of  men  in  and  about 
the  production  and  exercise  of  that  faith  upon  which  he 
counts  them  righteous,  and  doth  justify,  and  will  finally 
save  them.  This  is  the  substance  of  what  I  intend  to  insist 
upon  from  the  whole  of  this  text.  I  take  it  to  be  clear  that 
Abraham's  faith  was  the  same  for  kind  and  nature  with 
that  by  which  all  believers  are  justified  and  saved.  And  he 
was  called  the  friend  of  God.  And  then  I  say  there  is 
much  friendly  converse  between  God  and  souls  in  the  pro- 
duction and  service  of  that  faith  which  justifies  and  saves. 
Now  take  notice, 

1.  That  I  do  not  consider  that  discovery  of  friendship 
in  the  single  act  of  faith,  but  take  a  further  latitude,  as  to 
the  production  and  exercising  of  that  faith.  There  is  a 
friendship  in  that  whole  ingratiation  between  God  and 
souls,  when  he  is  about  producing,  and  they  about  the 
exercising,  of  that  faith.  And  again, 

2.  Take  notice,  that  I  do  not  speak  of  faith  here  as  justi- 
fying only,  but  of  faith  as  saving  also,  being  led  thereto  by 
the  context,  and  by  my  own  design.  By  the  context,  which 
speaks  of  faith  under  both  notions:  as  justifying,  in  the 
words  next  following;  and  as  saving,  in  the  14th  verse  : 
Can  such  a  faith  save  him "]  and  upon  account  of  my  own 
design,  i.  e.  of  discovering  the  friendship  which  appears  in 
this  matter,  which  certainly  is  eminently  seen  at  the  last  in 
salvation,  as  that  is  the  result  of  all  the  transaction  be- 
tween God  and  the  soul  in  these  matters.     And  again, 

3.  Take  notice  that  hereupon  this  friendship  is  not  to  be 
considered  merely  as  begun,  but  as  continued  unto  the  last : 
for  friendship  doth  not  lie  in  a  single  act,  but  a  state.    And 


ergo,  there  must  be  a  continued  course  of  friendship,  fre- 
quent repetitions  of  such  a  kind  and  manner  as  there  was 
in  the  inchoation,  the  beginning  of  this  friendship.  There 
may  be  intervals  of  it,  after  some  notable  failure  on  the  one 
part  or  the  other.  And  there  must  be  somewhat  done  to 
the  keeping  of  it  on  foot  throughout ;  for  that  it  never  be 
totally  broken  off  with  them  whom  the  end,  the  perfection, 
the  consummation  of  it,  shall  take  place  at  last,  to  wit, 
their  final  and  eternal  salvation.    And, 

4.  Further  consider  this,  that  wheresoever  there  is  true 
friendship  (admitting  it  to  be  called  so  in  the  best  and  pro- 
per sense)  it  must  be  mutual.  A  man  cannot  truly  and 
properly  be  said  to  be  a  friend  with  an  inanimate  subject, 
and  there  may  be  a  disparity  both  natural  and  moral.  As 
I  can  have  no  friendship,  or  there  can  be  no  entire  and  full 
friendship  between  me  and  a  stone ;  so  neither  can  there 
be  between  me  and  an  enemy.  Though  I  may  have 
friendly  propensions  towards  such  a  one,  yet  an  actual, 
friendly  intercourse  there  cannot  be,  if  there  be  an  inca- 
pacity in  the  other  subject,  either  natural  or  moral.  Ergo, 
to  speak  to  the  subject  of  the  intercourses  of  friendship, 
that  are  in  this  transaction  between  God  and  the  soul  in 
and  about  this  production,  and  exercising  of  that  faith  by 
which  he  justifies  and  saves,  it  was  fit  to  premise  these 
things.     And  these  things  being  clear,  I  am  to  show, 

I.  What  there  is  of  a  friendly  propension  on  God's  part 
towards  the  souls  of  such  with  whom  he  so  negociates,  in 
the  management  and  conduct  of  this  matter.  And  the 
friendship  herein,  on  his  part,  appears  in  general  in  these 
two  things. 

1.  In  friendly  instructions  and  counsels;  and, 

2,  In  friendly  performances,  or  actual  communications. 
1.  In  friendly  instructions  and  counsels  :  so  he  is  a  wise 

friend ;  as  in  the  other  he  is  a  powerful  one.  His  wisdom 
appears  in  his  instructions  and  counsels ;  and  his  power  in 
his  performances  and  communications ;  but  neither  of  these 
exclusively  of  the  other.     And, 

(1.)  It  is  much  of  friendly  propension  that  God  discovers 
to  men  in  bringing  about  that  faith  which  is  justifying,  in 
the  friendly  instructions  and  counsels  he  affords  them  in 
order  hereunto.  And  we  must  take  in  this,  that  what  as  to 
his  purpose  he  speaks  by  his  word  to  them,  he  doth  by  his 
Spirit  impress  upon  them.  This  is  as  the  seal  to  the  wax, 
which  makes  and  leaves  its  impress  thereon.  What  he 
speaks  outwardly  by  his  word,  he  speaks  internally  by  his 
spirit,  which  makes  use  of  the  word  to  enlighten  their 
minds  with,  and  begets  correspondent  characters  on  the 
soul,  so  as  to  make  the  word  effectual.    And, 

He  instructs  them  concerning  their  undone  and  miserable 
.state  while  they  remain  strangers  to  him,  and  enemies 
against  him.  He  speaks  copiously  to  them  of  this  by  his 
word;  and  must  be  understood  to  speak  correspondently 
hereof  by  his  Spirit.  Thou  art  in  a  state  of  separation  from 
me,  who  am  the  Author  of  thy  being  and  blessedness. 
Thou  art  insensible  of  this  state,  and  thou  thinkest  that 
thou  needest  not  God,  thou  canst  live  without  him  in  the 
world.  Whereas  thou  art  lost,  a  guilty  creature,  liable  to 
wrath:  and  thou  art  an  impotent  creature;  thou  canst  not 
escape  or  deliver  thyself:  and  what  will  become  of  thee, 
thou  hast  not  righteousness  nor  strength  !  It  is  necessary 
that  the  soul  do  apprehend  and  feel  this,  and  the  misery  of 
his  state  while  he  hath  no  God,  no  interest  in  him,  nor 
righteousness  to  recommend  him  to  God.  Men  have  not 
a  word  to  say  for  themselves  in  this  case.  The  power  of 
God  is  engaged  against  them.  Against  his  justice  they 
can  say  nothing,  and  against  his  power  they  can  do  nothing. 
When  there  is  a  design  of  friendship  on  foot,  then  God 
takes  the  soul  aside,  and  shows  it  all  this,  to  convince  it. 
God  now  brings  things  home  with  a  strong  hand,  and 
makes  the  soul  consider  what  it  may  expect,  if  it  continue 
in  a  war  against  Heaven.  Then, 

(2.)  He  instructs  them  (and  there  is  much  friendliness  in 
it)  concerning  his  own  reconcileableness  to  sinners.  God 
declares  it  in'his  word,  and  he  speaks  it  over  again  to  their 
own  ears  and  hearts.  Men  will  not  mind  what  is  said  in 
the  word.  They  might  easily  see  that  he  is  placable  and 
willing  to  be  reconciled ;  his  giving  them  much  of  his 
goodness,  and  his  exercising  patience  and  long-suffering 
towards  them,  and  all  this  to  lead  them  to  repentance.  He 
expostulates  the  matter  with  men  on  plain  evidence  of  the 


Skrm.  XXVIII. 


FRIENDSHIP  WITH  GOD. 


853 


inings  themselves  :  "  Or  despisest  thou  the  riches  of  his 
goodness,  and  forbearance,  and  long-sulTering  ;  not  know- 
ing that  the  goodness  of  God  leadeih  thee  to  repentance  T' 
Rom.  ii.  4.  Bin  he  ha;h  spoken  out  to  men  in  the  Gos- 
pel, wherein  he  opens  his  heart,  and  declares  his  counsels 
to  them.  But  all  this  needs  to  be  spoken  lo  men  inwardly. 
He  urgeth  and  inculcates  his  mind  and  will  to  them;  rea- 
sons and  argues  with  their  souls.  Why  hast  thou  not  un- 
derstood all  this  hitherto  1  but  thou  understandest  it  now 
that  I  am  a  reconcileableGod,  if  thou  now  fall  not  in  with 
my  method  for  this  end.  This  is  of  mighty  importance  for 
bringing  about  such  a  friendship;  for  while  men  appre- 
hend God  to  be  irreconcileable,  that  will  lead  them  to  de- 
spair, and  be  a  hell  upon  earth.  But  to  behold  a  Gospel 
of  grace  and  reconciliation,  and  having  it  set  on  so  as  to 
apprehend  the  thing  indeed,  this  engageth  the  intention 
and  mind  to  consider  the  terms  offered.     And  then, 

(3.)  He  instructs  such  souls  about  the  great  reconciler 
and  mediator  of  their  peace,  into  whose  hands  he  hath  put 
qll  this  affair ;  unto  whom  they  must  be  beholden,  from 
whom  they  must  receive  all  that  grace  that  is  requisite, 
either  to  the  changing  of  the  state,  or  the  changing  of  the 
frame.  And  if  men  be  not  inwardly  and  with  efficacy  in- 
structed concerning  all  this,  the  very  doctrine  of  recon- 
ciliation itself  would  very  slowly  enter  against  those  mighty 
objections,  which  it  might  meet  with  in  a  considering 
mind.  For  any  one  that  understood  the  nature  of  God, 
and  considered  him  as  a  being  absokUely  perfect,  and  .so 
apprehended  his  holiness  and  his  justice  to  be  in  the  high- 
est perfection  in  him,  as  well  as  his  other  governing  attri- 
butes; if  one  thought  should  arise  in  the  mind  of  such  a 
person,  about  contracting  a  peace  and  friendship  with  his 
God,  oh,  how  shall  he  answer  it  to  himself,  when  his  own 
mind  tells  him,  Ms  nature  admits  of  no  change,  and  mv 
nature,  by  any  power  of  my  own,  admits  of  none.  God 
will  not  change  his  nature,  and  I  cannot  change  mine. 
This  very  nature  and  natural  state  put  me  into  a  posture 
of  direct  hostility  against  his  sovereign  authority,  against 
his  justice,  and  against  his  holiness,  all  at  once.  If  a 
man  in  this  case  hath  no  way  in  view  how  God  can 
consi.stently  with  the  honour  and  dignity  of  his  autho- 
rity and  government,  and  the  unalterableness  of  his  eter- 
nal law,  be  reconciled  to  a  sinner,  and  lead  him  into 
communion  with  himself:  here  lies  an  objection  in  the 
mind  of  such  a  one,  against  the  sum  of  the  Gospel,  if 
that  were  held  faith  only  in  general.  That  is,  that  God 
is  willing  to  be  reconciled  to  sinners.  For  what  1  is  he 
willing  to  deny  himself?  To  come  down  from  his  throne, 
to  quit  his  government  ?  or  is  it  possible  to  him  to  change 
his  nature,  to  be  less  just  and  less  holy  than  he  essentially 
is?  But  when  there  cometh  to  be  a  distinct  explicalioii 
of  the  way  and  method  wherein  God  can  honourably,  and 
consistently  with  his  truth,  justice,  and  holiness,  be  recon- 
ciled to  sinners;  to  wit,  by  the  discovery  of  the  doctrine 
of  the  Mediator  ;  and  when  this  discovery  is  inwardly  ap- 
plied and  brought  home;  that  which  was  before  a  stuin- 
bling-block,  and  a  mountain  of  opposition  raised  up  in  the 
soul  against  the  truth  and  purpose  of  the  Gospel,  vanish- 
eth,  and  the  way  is  plain,  smooth,  and  open  to  it;  and  .so 
nothing  remains  but  to  fall  in  with  it.  But  oh,  how  friendly 
is  this,  not  only  to  speak  this  in  an  unregarded,  external 
relation,  but  to  speak  it  internally  to  the  mind  and  soul, 
and  make  it  apprehended  and  understood.  To  show  unto 
man  his  righteousness,  who  it  is  that  he  must  be  beholden 
to  for  all  that  is  requisite  for  the  changing  of  his  state,  and 
for  changing  his  natural  frame  and  inclination,  when  he 
mu.st  have  righteousness  and  strength.  To  declare  all  this 
by  inward,  internal  light,  oh  how  friendly  is  this  converse  ! 
These  things  are  .spoken  thousands  of  times  over,  to  the 
stupid  and  inadvertent  generally,  and  they  never  take 
notice  of  it.  But  when  he  comes  to  make  light,  and  to 
shine  through  that  darkness  which  inwrapt  the  heart,  then 
hope  begins  to  take  place.  Then  saith  such  a  soul,  "'l  see 
it  is  a  feasible  thing,  a  practicable  thing,  that  the  Gospel 
proposes ;  I  see  God  hath  put  the  management  of  all  these 


affairs  into  such  a  hand  as  can  at  once  both  reconcile  his 
attributes  to  one  another,  and  reconcile  him  to  us,  and  us 
to  him.     And  then, 

(4.)  He  instructs  concerning  the  way  and  method  of 
coming  to  have  an  interest  and  part  in  Christ.  So  as  to 
have  both  righteousness  and  spiritual  life  in  him  and  by 
him,  i.  c.  upon  being  united  with  him.  This  is  the  way  ; 
and  he  instructs  the  soul  that  there  is  not  only  a  fulness  of 
all  grace  in  his  Son,  from  whom  they  are  to  receive  right- 
eousness, and  the  regenerating  Spirit  also  ;  but  there  is  a 
way  of  coming  to  be  interested  in  all  his  fulness,  and  in 
that  renovating.  Spirit;  and  we  then  must  be  united  to 
him.  "  Of  him  are  ye  in  Christ  Jesus,  who  is  made  unto 
us  wisdom."  Then  we  are  told  there  must  be  union. 
And  how  is  that  to  be  brought  about  1  Why,  thou  must 
he  in  him,  in  order  to  this  interest  ana  participation  from 
him.  This  wisdom  and  righteousness,  and  sanctificatioa 
and  redemption,  which  are  in  Christ,  arc  nothing  to  thee 
that  hast  no  part  in  him.;  but  his  wisdom  is  thine,  his 
righteousness  is  thine,  his  sanctification  and  redemption 
thine  ;  but  all  this  upon  supposition  that  thou  art  in  him. 
There  must  be  such  a  union  in  order  to  that  participation. 
Biu  how  is  this  union  brought  about  ■?  Why,  he  that  is 
the  author  of  the  whole  design,  is  the  author  of  this  union: 
"  Of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto 
us  wisdom,"  1  Cor.  i.  20.  Thus  this  union  must  be  of 
God. 

But  then  you  must  consider  this  to  be  very  proper  and 
wholesome  counsel  to  you.  "  Acquaint  now'thyself  with 
him,  and  be  at  peace :  thereby  good  shall  come  unto  thee," 
Job  xxii.  21.  Sue  to  him  for  all  such  counsels  as  any  wise 
man  would  take  and  follow.  As  Luke  xiv.  latter  end. 
"  Or  what  king  going  to  make  war  against  another  king, 
sitteth  not  down  first,  and  consulteth,  whether  he  be  able 
with  ten  thousand  to  meet  him  that  cometh  against  him 
with  twenty  thousand  1  Or  else,  while  the  other  is  yet  a 
great  way  off,  he  sendeth  an  ambassage,  and  desireth  con- 
ditions oi' peace."  This  is  good  counsel,  which  is  secretly 
prompted  unto  that.  Oh,  sinner,  sue  for  peace.  Thoir 
canst  never,  with  thy  feeble  power,  oppose  and  contend  in 
a  war  against  Almighiiness  itself,  that  comes  armed  with 
terror  and  vengeance  against  thee.  This  cannot  be  :  it  is 
thy  way  to  sue  for  peace.  And  we  are  told  in  what  way 
God  will  be  reconciled,  if  ever  to  be  reconciled;  that  is, 
it  must  be  in  and  by  the  Mediator.  Here  is  suitable  coun- 
sel given  thee.  He  counsels  thee.  Rev.  iii.  18.  "  I  coun- 
sel thee  to  buy  of  me  gold  tried  in  the  (ire,  that  thou 
mayest  be  rich;  and  white  raiment,  that  thou  mayest  be 
clothed,  and  that  the  shame  of  thy  nakedness  do  not  ap- 
pear; and  anoint  thine  eyes  with  eye-salve,  that  thou 
mayest  see."  You  are  externally  counselled  to  all  this  in 
the  Gospel.  And  it  may  be  there  are  such  direct  intima- 
tions given  to  minds  too;  it  is  likely  very  often  but  little 
regarded.  But  that  such  counsel  should  be  given  is  very 
friendly.  What  wilt  thou  do,  thou  undone,  lost  creature '1 
Thou  hast  no  clothing,  but  must  appear  naked  before  the 
Divine  vindictive  justice  ;  nothing  to  fence  thee,  nothing 
to  arm  thee  against  the  stroke  of  vengeance.  Thou 
art  running  on  blindly  upon  thy  own  ruin.  I  tell  thee 
where  there  is  eye-salve  for  thee,  and  where  there  is  cloth- 
ing for  thee,  and  where  there  is  every  thing  that  thy  ne- 
cessitous, indigent,  undone  state  requires  and  needs;  I 
coun.sel  thee  to  betake  thy.self  to  him;  to  apply  to  him. 
This  is  very  friendly  counsel.  It  is  friendly  in  the  design, 
and  a.spect,  and  tendency  of  it,  as  it  presents  itself  to  thee 
in  the  external  word;  but  much  more  when  it  is  inwardly 
suggested,  when  the  thing  is  inculcated  inwardly  to  the 
mind  and  heart,  and  thou  art  beaten  upon  by  these  things, 
thou  art  so  and  so  counselled.  Why  dost  thou  not  hearken 
to  counsel "!  Why,  in  such  things  as  these,  there  appears 
much  of  friendship  on  God's  part;  that  is,  in  the  friendly 
instructions  and  counsels  which  he  is  pleased  to  give, 
especially  internally  and  eorrespondently,  as  it  mast  be, 
with  the  external  revelation  of  his  mind  concerning  these 
things. 

58 


654 


FRIENDSHIP  WITH  GOD. 


Serm.  XXIX. 


SERMON  XXIX.* 

James  ii.  23. 

And  the  scriphire  was  fulfilled,  (f-c. 

2.  The  friendship  of  God  appears  in  his  friendly  per- 
formances and  eiTectual  communicaiions.  We  are  to 
know  ihat  his  friendly  design  towards  souls  doth  not  ter- 
minate here ;  it  reacheth  further.  Tliat  is  applicable 
enough  in  this  case  which  is  spoken  in  reference  to  lower 
and  inferior  cases  in  the  15lh  and  16th  verses  of  this  same 
chapter;  "  If  a  brother  or  sister  be  naked,  and  destitute 
of  food,  and  one  of  you  say  unto  them,  Depart  in  peace, 
be  ye  warmed  and  filled  ;  notwithstanding  ye  give  them 
not  those  things  which  are  needful  to  the  body,  what  doth 
it  profit  1"  It  would  profit  as  little  if  God  should  himself 
but  at  the  same  rale  treat  men's  souls  ;  give  them  good 
words,  though  very  apposite  and  suitable  to  their  case ; 
say  to  them,  Be  warmed,  be  filled  ;  but  not  give  them  the 
things  requisite  to  their  souls  ;  what  would  that  profit  iheml 
Compare  that  with  1  John  iii,  17.  "  But  whoso  hath  this 
world's  good,  and  seeth  his  brother  have  need,  and  shiit- 
teth  up  his  bowels  of  compassion  from  him,  how  dwelleth 
the  love  of  God  in  him  V  What  he  may  show  of  kind- 
ness and  good-will  is  nothing  like  the  love  of  God.  God's 
friendly  propension  towards  miserable,  necessitous  souls, 
did  show  itself  at  another  rate  than  merely  in  advising  and 
counselling  them,  or  seeming  to  wish  them  well ;  his 
friendship  exercises  itself  in  the  most  considerable  acts  of 
external  benefaction,  in  doing  them  good,  and  rejoicing 
over  them  to  do  them  good,  "  with  all  his  heart  and  with 
all  his  soul,"  as  the  expression  is,  and  his  own  words  are. 
But  as  to  this  also,  I  shall  give  you  instances  how  this 
kind  of  friendship,  by  way  of  communication  and  per- 
formance, on  God's  part  appears.     As, 

(1.)  That  he  ingenerates  this  faith;  he  works  it  in  us. 
It  is  called  a  "  fruit  of  the  Spirit,"  Gal.  v.  22.  And  it  is 
said  to  proceed  from  the  "  Spirit  of  faith,"  2  Cor.  iv.  13. 
We  are  told  that  "by  faith  we  are  saved,  and  that  not  of 
ourselves  ;  it  is  the  gift  of  God,"  Eph.  ii.  8.  That  faith 
we  are  not  to  take  separately  and  alone  ;  but  it  heightens 
the  love  and  gift,  that  we  do  believe  and  are  saved  by  faith, 
"  and  that  not  of  ourselves;  it  is  the  gift  of  God."  It  is 
by  this  faith  ihat  the  soul  is  brought  into  union  with  his 
Saviour ;  by  it,  it  comes  to  him ;  by  it,  they  receive  him, 
(John  i.  12.)  and  it  is  by  this  they  come  to  the  Son,  and 
to  have  life,  1  John  v.  11.  It  is  in  order  hereto,  that  God 
the  Father  is  said  to  draw  souls  to  Christ,  and  they  are 
said  lo  come  to  him.  John  vi.  44.  "  No  man  can  come 
to  me,  except  the  Father  which  hath  sent  me,  draw  him." 
What  friendliness  is  this  to  induce  and  draw  souls  to 
Christ !  We  must  understand  that  dr.iwing  aright.  It  is 
not  dragging  by  violence,  but  as  himself  expresses  it, 
that,  (Hosea  xi.  4.)  "  I  drew  them  with  cords  of  a  man, 
with  bands  of  love  !  and  I  was  to  them  as  they  that  take 
oft"  the  yoke  on  their  jaws,  and  I  laid  meat  unto  them." 
It  is  by  a  gentle  but  effectual  allection,  drawing  you  to 
him  ;  making  it  by  reason  and  love  in  conjunction,  to  ap- 
pear to  be  your  interest  and  concern ;  and  .so  working  on 
love  to  yourselves  that  it  may  be  improved  into  a  love  to 
him  too.  When  they  are  brought  in  with  a  love  upon  in- 
digency first,  they  may  grow  into  a  love  of  complacency 
and  highest  delight  afterwards;  one  love  being  the  load- 
stone of  another — loving  because  you  are  first  loved.  But 
look  into  these  acts,  and  you  will  see  what  a  friendly  de- 
sign there  must  be  in  faith  which  is  produced  by  union 
with  Christ.  By  the  result  of  that  faith,  you  will  see  the 
kindness  of  it.  There  must  be  friendship  in  him  that  will 
engage  my  trust  when  it  is  nothing  to  him  :  he  gains 
nothing  by  it,  but  it  is  nece.ssary  and  beneficial  to  me.  I 
do  in  this  case  take  pains  with  myself  to  trust  in  him, 
working,  but  only  so  as  one  man  may  upon  another  in 
order  thereunto;  for  they  cannot  immediately  touch,  and 
attract,  and  turn,  and  draw  hearts.  They  can  but  use 
apt  and  suitable  methods  in  order  hereunto:  but  if  they 
do  that,  there  is  much  of  kindne.ss  in  the  design  ;  when 
"  Preached  Sept.  allh,  1693. 


one  takes  great  pains,  and  uses  industrious  endeavours  to 
induce  to  trust  in  him,  he  himself  having  no  advantage  by 
it,  but  I  gam  by  it  the  greatest  things.  That  the  blessed  Go'd 
should  induce  and  engage  souls  to  trust  in  him,  when  it  can 
be  of  no  advantage  to  him;  but  he  knows  that  without  it 
they  must  perish  and  be  lost ;  when  he  doth  not  only  in- 
vite them  to  trust  in  the  Lord,  slay  themselves  upon  their 
God,  rely  upon  him  and  upon  that  truth  and  fidelity  that 
never  failed  any;  how  friendly  is  this!  To  insist  on  it 
from  time  to  time,  not  to  give  over  the  soul  that  hath  often 
neglected  him  in  making  these  overtures;  this  is  wonder- 
ful friendly.  To  draw  the  soul  into  union  with  Christ, 
and  with  himself  in  and  by  him  ;  this  is  to  bring  such  into 
a  state  of  blessedness.  "  0{  him  are  ye  in  Christ  Jesus," 
&c.  You  are  foolish  creatures,  but  he  will  be  wisdom  to 
you  ;  yon  are  guilty  creatures,  but  he  will  be  righteousness 
to  you:  you  are  impure  creatures,  but  he  will  be  sanctifi- 
cation  to  you ;  you  are  en.slaved  creatures,  but  he  will  he 
redemption  unto  you  :  all  this  is  of  God.  And  whereas  he 
doth  manifestly  design  to  reunite  souls  to  his  Son,  and  by 
him  lo  himself;  how  friendly  is  this  design.  He  intimates 
hereby  that  .such  and  such  can  never  be  too  near  to  him, 
or  be  too  close  with  them.     But, 

2.  This  divine  friendship  appears  in  his  hereupon  count- 
ing them  righteous,  and  imputing  rightetjusness  to  them, 
as  the  text  expresses  it;  "he  believed  God,  and  it  was 
counted  to  him  for  righteousness."  This  faith  was  given 
Abraham,  and  thereupon  God  counts  him  lighteous; 
and  so  he  does  every  believer  besides.  And  is  not  this  a 
most  friendly  estimate  "i  is  it  not  to  count  as  a  friend,  to 
count  us  righteous  who  were  far  from  righteousness  1  He 
not  only  pardons,  but  accepts  as  righteous.  We  should 
count  this  wonderful  friendship,  when  we  consider  our 
state;  we  were  creatures  under  a  law  that  cursed  every 
one  that  "  continued  not  in  all  things  written  therein  to  do 
them  ;"  and  we  had  broken  that  whole  law,  in  every  part 
of  our  duty  as  to  love  of  God,  and  our  fellow-creatures  of 
the  same  order.  From  the  depraved  nature  of  man,  being 
carnalized  into  enmity  against  God,  and  hatred  one  of  an- 
other, "the  carnal  mind  is  enmity  against  God,"  Rom. 
viii.  7.  This  is  more  than  the  breachof  every  command; 
for  my  quarrel  is  not  against  this  or  that  precept,  but 
against  subjection ;  and  so  my  design  is  against  the  di- 
vine government ;  now,  is  not  this  friendly  when  he  will 
thus  give  faith  to  such,  and  reckon  and  impute  righteous- 
ness tn  them  1  I  know  there  is,  as  to  this,  commonly  in- 
troduced a  very  unneces.sary  and  trifling  dispute.  What 
it  is  that  is  counted  for  righteousne.ss  1  When  the  matter 
comes  to  be  thus  slated — is  it  the  act  of  brlieving  or  the 
object  believed  on  1  and  the  question  will  be  easily  an- 
swered by  putting  another  question ; — Suppose  it  be  asked, 
What  is  that  which  clothes  a  man"! — is  it  his  garment,  or 
his  putting  it  on  1  Sure  a  very  ordinary  understanding 
would  find  no  diflicully  to  answer  it.  The  garment 
would  never  clothe  a  man,  if  it  were  not  put  on  ;  and  the 
action  that  a  man  uses  in  putting  on  a  thing  would  not 
have  clothed  him  if  he  had  not  the  garment ;  and  ergo, 
these  two  must  contribute  together  for  this  end,  of  being 
clothed,  but  in  difierent  kinds— it  is  the  garment  when  put 
on  that  clothes  him,  and  the  action  that  is  used  in  putting 
it  on  is  no  part  of  the  clothing,  but  it  was  requisite  there- 
unto, and  that  without  which  he  could  not  have  been 
clothed.  All  this  is  .so  obvious,  that  I  might  save  the 
labour  of  applying  it  to  the  case  in  hand.  What  is  it  upon 
which  a  man  is  counted  righteous  in  the  sight  of  God  7 
Why,  he  puts  on  the  Lord  Jesus  Christ,  and  God  puts 
him  on,  as  it  were,  .so  that  the  Scripture  phrase  is  intelli- 
gible enough.  It  is  that  which  is  put  on  which  is  the  mat- 
ter of  this  clothing,  and  the  action  that  is  used  here  is  no 
part  of  that  matter,  and  yet  it  is  such  a  requisite  as  with- 
out which  he  would  never  be  clothed. 

What  is  it  upon  which  a  man  is  counted  righteous  be- 
fore God?— why  he  puts  on  the  Lord  Jesus  Christ,  as  was 
said.  But  how  friendly  is  it  that  such  men  should  upon 
such  terms,  and  in  such  a  way  and  method,  be  brought 
into  that  state  of  righteous  persons,  when,  if  they  were  not 
.so  cldlhed,  they  stood  exposed  and  naked  unto  vindictive 
justice  armed  with  power  even  to  the  highest.  But  now 
the  sword  of  vengeance  cannot  touch  them ;  otherwise, 


Serm.  XXIX. 


FRIENDSHIP  WITH  GOD. 


855 


thou  wert  every  moment  liable.    Oh,  what  friendliness  is 
there  in  all  this!     Again, — 

3,  This  friendship'  appears  in  this  matter  herein,  that 
when  God  imputes  righteousness  to  the  believer,  he  im- 
parts his  Spirit ;  and  this  is  wonderful  friendliness,  if  the 
distress  of  the  case  be  considered.  Plain  it  is,  that  the 
miserable  sinner  did  need  somewhat  else  besides  cloalhing, 
and  without  it  he  must  have  been  miserable  for  ever.  And 
most  certain  it  is,  tlial  the  righteousness  of  our  Loid  Jesus 
Christ  was  never  designed  to  be  the  cloathing  of  a  carcass. 
The  soul  that  was  "dead  in  trespa.sses  and  sins"  is  made 
alive  when  made  righteous.  There  is  no  need  of  disputing 
aboiU  priority  here  ;  the  righteousne.ss  and  Spirit  of  Christ 
are  given  together ;  they  are  simultaneous  gills  ;  he  doth 
not  "give  life  by  the  Spirit  to  such  souls  because  he  haih 
made  them  righteous;  nor  doth  he  make  them  righteous 
because  he  hath  given  them  life,  or  given  his  Spirit ;  but 
these  are  co-ordinate  streams  from  the  same  fountain  of 
Divine  grace.  "Such  were  some  of  you;  but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God," 
1  Cor.  vi.  11. — And  a  horrid  catalogue  of  wickedness 
was  recited  in  the  foregoing  9th  and  10th  verses,  "  Know 
3'e  not  that  the  unrighteous  shall  not  inherit  the  kingdom 
of  God?  Be  not  deceived,  neither  fornicators,  nor  idolaters, 
nor  adulterers,  nor  effeminate,  nor  abusers  of  themselves 
with  mankind, — nor  thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall  inherit  the  kingdom  of 
God."  Righteousness  and  Spirit  are  given  together  ;  and 
should  we  suppose  these  gifts  to  be  separate,  the  former 
would  avail  little  without  the  latter ;  for  heaven  would 
never  be  heaven  to  a  dead  soul ;  if  it  were  possible  for  .such 
a  soul,  upon  the  account  of  Christ's  righteousness,  to  be 
admitted  into  heaven,  what  would  a  dead  soul  do  there  1 
Therefore,  they  are  gifts  of  Divine  grace  conferred  toge- 
ther. It  would  be  a  horrid  reproach  and  contempt  that  the 
righteousness  of  the  Son  of  God  should  be  made  a  covering 
for  continuing  the  deformity  and  loathsomeness  of  a  carcass 
that  should  be  only  hid,  and  not  cured.  This  is  a  most 
unsupposable  thing,  and,  than  which,  nothing  would  be 
more  ignominious,  not  only  to  the  wisdom  of  God,  but  to 
his  grace  too  ;  for  sure  it  is  more  abundant  grace  to  cure 
these  two  evils  together,  than  one  alone ;  to  heal  him 
inwardly  and  cloathe  him  outwardly  at  the  same  time. 
And  again. 

4.  This  friendly  inclination  on  God's  part  doth  further 
appear  in  giving  repentance  to  the  sinner,  which  is  compre- 
hended in  the  gift  of  the  Spirit,  as  every  other  grace  is; 
only  here  1  must,  before  I  speak  more  distinctly  to  this  of 
repentance,  enlarge  somewhat  to  show  you  under  what 
distinct  considerations  we  are  to  look  on  this  gift  of  the  Spi- 
rit that  comprehends  all  the  rest. — The  Spirit  is  given  m 
order  to  its  fiist  working,  and  in  order  to  its  after-employ- 
ment and  work  that  it  hath  to  do  in  the  souls  of  men.  It 
is  not  otherwise  capable  of  being  given  at  all,  than  only 
relatively  and  effectively  in  respect  of  the  relation  and 
effect.  But  it  is  not  hard  to  understand  in  what  sense  (when 
a  person  is  the  thingspoken  of) one  can  be  said  to  be  given 
to  another :  it  is  not  the  one's  being  made  the  other's  being ; 
there  is  nobody  so  absurd  as  to  understand  the  matter  so; 
but  only  such  a  one  becomes  related  who  was  unrelated 
before,  and  upon  that  relation  doth  such  works  to  which 
relation  obligeth,  and  that  he  was  not  obliged  to  do  before. 
This  is  the  meaning  of  giving  one  person  to  another,  in 
common  language  amongst  men  ;  and  so  must  be  the 
meaningof  the  Spirits's  being  given  toany  of  us,  that  is,  that 
it  becomes  now  related  by  covenant  to  us,  having  been 
unrelated  before  ;  for,  when  by  covenant  we  take  God  to 
be  our  God,  what  do  we  take  1  not  the  essence  of  God 
abstractedly,  but  we  take  God  the  Father,  God  the  Son, 
and  God  the  Holy  Ghost,  who  all  become  related  to  us  for 
several  purposes — God  to  be  the  prime  author  of  being  to 
us,  Christ  to  be  our  redeemer,  the  Spirit  to  be  our  enlight- 
ener  and  sanctifier;  and  all  as  comprehended  in  the  cove- 
nant by  which  God  is  said  to  be  our  God  and  we  to  be  his 
people  ;  as  is  sufficiently  and  expressly  enough  signified  by 
the  baptismal  form ;  which  baptism  brings  a  signal,  a  token, 
a  seal,  of  this  covenant.  We  are  ergo  baptized  into  the 
name  of  the  Father,  Son,  and  HolyGho.st,  to  be  continually 
our  God.    And  now  hereupon  the  Spirit  becomes  ours  by 


covenant,  or,  we  having  a  covenant  interest  in  him,  he 
comes  to  do  such  work,  or  to  work  such  effects  in  those  to 
whom  he  is  now  become  so  related,  as  he  works  no  where 
else.  And  so  he  is  with  them,  and  in  them,  to  that  very 
purpose.  It  is  true,  the  Spirit  is  all  the  world  over  in  every 
man,  in  every  creature,  in  every  thing ;  "  Whither  shall  I 
flee  from  thy  Spirit  1"  Psalmcxxxii.5.  But  he  is  in  such 
as  these,  for  such  and  such  special  gracious  purposes  as  he 
doth  not  effect  and  bring  about  in  any  others,  but  those  to 
whom  he  is  in  covenant  so  related.  And  this  being  so  far 
clear  then  we  must  distinguish  between  his  first  operations 
upon  souls,  and  the  consequent  operations  for  which  those 
former  do  prepare  and  make  way.  Whatsoever  was  neces- 
sary to  be  done  previously,  all  that  enlightening,  all  that 
conviction,  which  must  immediately  accompany,  and,  in 
some  respects,  in  order  of  natnre,  but  not  of  time,  be  before 
saving  faith,  if  these  do  come  within  the  compass  of  saving 
grace  (for  there  are  operations  that  be  onl)'  within  the 
compass  of  common  grace,  which  may  be  before,  and  long 
before,  in  time.)  But  whatsoever  lies  within  the  compass 
of  saving  grace  they  are  all  at  once.  There  must  be  very 
great  exertions  of  the  power  and  influence  of  the  Holy 
Spirit  in  bringing  men  to  believe ;  and  in  doing  so  he  does, 
as  it  were,  work  as  a  visitant,  but  afterwards  he  works  and 
operates  as  an  inhabitant ;  having  by  his  former  operations 
prepared  his  own  habitation,  built  his  temple,  now  he 
comes  to  inhabit  this  temple,  to  dwell  in  it,  and  to  exert 
himself  in  all  suitable  communications  and  operations 
from  time  to  time  there ;  as  in  that  1  Cor.  iii.  16.  "  Know 
ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit 
of  God  dweileth  in  you  V  There  never  would  have  been 
any  act  of  savinsgrace  at  all  withouthis  Spirit :  but  there 
be  such  acts  as  areantecedaneoustoitsindwellingpresence, 
and  which  he  doth  as  a  visitant ;  whereas  there  are  conti- 
nual exertions  of  the  grace  and  power  of  the  Spirit  to  be 
done  by  it  afterwards.  And  how  marvellous  friendship  is 
this,  that  God  should  give  his  own  Spirit  to  inhabit  (with 
kinii  designs,  and  in  order  to  .such  gracious  purposes  and 
ends)  such  wretched  creatures  as  we.  Of  all  ways  yon 
can  think  of  whatsoever  to  express  friendship  to  another, 
if  it  were  within  the  compass  of  your  power  it  would  be  in 
ffiving  them  the  same  mind,  the  same  spirit,  the  same  sen- 
timents of  things  that  you  yourself  have,  wherein  you 
suppose  them  to  be  right;  yon  would  have  them  to  have 
every  thing  of  your  mind  and  your  spirit  (except  what  you 
could  of  yourselves  apprehend  tobe  impeifection,  infirmity, 
and  defect:)  and  there  was  no  possible  way,  if  that  were 
in  our  power,  to  express  kindness  and  friendship  so  sig- 
nificantly as  this  way.  If  a  wise  man,  a  good  man,  could 
convey  to  a  .son,  not  only  his  lands,  his  tithes,  his  honours, 
his  dignities,  but  could  convey  his  wisdom,  his  goodness, 
his  integrity,  certainly  here  were  the  greatest  kindness 
showed  in  this  that  it' were  possible  for  a  creature  to  ex- 
press. If  I  would  do  the  part  of  a  friend  to  the  uttermost, 
(and  this  lay  within  the  compass  of  my  power,)  wherein  I 
thought  my  friend  and  my  spirit  to  be  right,  I  would  im- 
part to  such  a  one  my  mind  and  .spirit,  that  he  may  be  of 
the  same  mind.  Herein  would  be  the  truest  friendship  ; 
for  where  there  is  the  truest  friendship,  and  there  is  the 
most  agreement  in  minds,  they  do  insensibly  mould  and 
form  one  another,  and  impre.ss  one  another.  But  hereunto 
there  must  be  a  divine  power,  according  to  which  all  things 
are  given  pertaining  to  life  and  godliness,  and  the  participa- 
tion (comprehensive  of  all  the  rest)  of  the  Divine  nature, 
as  it  is  expressed  2  Pet.  i.  3,  4.  "  According  as  his  Divine 
power  hath  given  unto  us  all  things  tha<  pertain  unto  life 
and  godliness,  through  the  knowledge  of  him  that  hath 
called  us  to  slory  and  virtue;  whereby  are  given  unto  us 
exceeding  great  and  precious  promises;  that  by  these  ye 
might  be  partakers  of  the  Divine  nature,  having  escaped 
the  corruption  that  is  in  the  world  through  lust."  There  is 
a  Divine  Spirit,  and  thereby  we  are  made  partakers  of  the 
Divine  nature, — of  all  gracious  principles  anddispositions 
of  one  kind  and  another.  How  admirable  friendship  is  there 
in  this,  that  the  holy  God  should  give  into  the  breast  and 
bosom  of  a  man,  that  pure  and  holy  Spirit,  to  be  an  inha- 
bitant and  indweller  there,  to  chase  away  the  darkness  that 
inwrap  that  wretched  soul,  to  inspire  it  with  a  new  and 
holy  life,  to  implant  the  principles  most  connatural  to  such 
a  life,  and  which  are  to  have  their  constant  exercise  through 


FRIENDSHIP  WITH  GOD. 


Serm.  XXX 


the  whole  of  a  man's  course.  Oh  !  the  friendliness  that 
doth  appear  in  this !  But  when  all  this  is  done,  and  the 
soul  is  made  capable  of  acting,  here  cannot  but  be,  as  I 
said,  in  the  fourth  place — 


SERMON  XXX.* 

James  ii.  23. 
And,  the  scripture  was  fulfilled,  4-c. 


4.  The  exercise  of  repentance  towards  God;  and  the 
bringing  of  the  soul  to  this  hath  the  most  of  friendliness 
that  can  be  expressed.  It  is  he  that  brings  the  soul  to  the 
necessary  exercise  of  repentance  and  godly  sorrow,  where- 
by men  are  brought  off  from  sin,  and  brought  home  to 
God.  I  would  now  have  you  to  understand,  that  I  do 
not,  by  mentioning  these  things  in  this  order  wherein  I 
do,  say  that  there  is"  such  an  order  punctually  observed  by 
God  in  the  effecting  and  bringing  about  these  things. 
But  where  there  are  many  particulars  to  be  mentioned  to 
you,  it  is  impossible  they  can  all  be  mentioned  in  one 
breath;  we  can  but  mention  one  after  another.  But  God's 
order  of  doing  things  may  not  be  always  the  same.  Some 
acts  may  be  produced  first  in  such  an  order,  and  (for  ought 
we  know)  afterwards  in  another.  And  most  cerlam  we  are, 
that  for  the  substance  of  all  that  is  requisite  to  the  salva- 
tion and  blessedness  of  the  soul,  it  may,  and  lor  ought  we 
know,  always  is  done  in  one  and  the  same  moment,  when 
God  regenerates  it,  visiting  it  with  his  Son,  and  so  pardons 
and  justifies  it,  and  entitleth  it  to  eternal  life.  And  it  is 
very  possible,  that  that  very  moment  wherein  he  first  ap- 
plies himself  to  the  soul  to  unite  it  to  Christ,  may  be  tit 
the  moment  of  its  separation  from  this  body.  And  so  all 
that  is  necessary  to  salvation  must  be  done  in  that  moment, 
or  the  soul  must  be  lost,  and  for  ought  we  kmow,  it  may 
be  always  so.  But,  I  sav,  notwithstanding  that  when 
there  are  raanv  things  that  are  distinct  in  themselves,  that 
is,  that  are  capable  of  distinct  conceptions  m  our  minds, 
none  of  these  things  are  to  be  overlooked  ;  we  must  dis- 
tinctly mention  things  that  do  occur,  though  we  cannot 
mention  them  all  in  one  moment  or  breath. 

But  most  certain  it  is,  that  there  is  in  this  very  case  re- 
pentance necessary  ;  and  there  is  the  exercise  of  repent- 
ance necessary.     So  faith  is  necessary,  not  only  the  prin- 
ciple of  faith,' but  the  act  and  exercise  too  ;  for  when  we 
are  said  to  be  justified  bv  faith,  what  is  the  raeanmg  ol 
thatl  By  a  disposition  to  believe;  the  mere  dispositiori  to 
believe  is  not  believing.     We  are  said  to  be  justified  by 
faith  Rom.  v.  1.  so  Gal.  ii.  IG.  it  is  said  we  have  believed, 
that  we  might  be  justified.     We  have  believed,  not  have 
been  disposed  only  to  believe,  that  we  might  be  justified 
by  the  faith  of  Christ.     Why  so,  after  the  same  manner 
when  it  is  said,  "  Repent,  that  your  sins  may  be  blotted 
out;"  the  meaning  cannot  be,  that  there  be  some  disposi- 
tion in  you  to  repent,  Acts  iii.  19.     "  Repent,  lor  the  re- 
mission of  sins,"  Acts  ii.38.     The  meaning  cannot  be  that 
there  be  in  you  .some  essay,  some  tendency,  some  inclina- 
tions to  repentance  ;  but,'  repent,  except  yoii  repent  (not 
except  vou  be  some  way  inclined  to  it)  ye  shall  all  likewise 
perish      Herein,  I  say,  inasmuch  as  such  a  repentance  is 
so  conjunct  a  thing  with  a  safe  state  for  a  smner   there 
appears  most  admirable  friendliness  in  this  matter     1  hat  a 
heart  that  was  most  adverse  and  disaffected  to  God  before, 
should  be  turned  to  him;  that  a  heart  that  was  before  a 
stone,  a  rock,  should  be  so  relenting;  how  admirable  a 
thing  is  this,  if  you  consider  at  once  both  the  necessity  ana 
the  excellency,  and  the  rarity  of  such  a  rejDentance.     1  ake 
these  things  together,  and  it  is  most  admirable  friendship 
that  appears  in  giving  repentance.     It  is  spoken  with  admi- 
ration "  Then  hath  God  also  to  the  Gentiles  granted  re- 
pentance unto  life,"  Acts  xi.  18.     "  Him  hath  God  exalted 
with  hisrisht  hand  to  be  a  Prince  and  a  Saviour,  for  to  give 
repentance  to  Israel,  and  forgiveness  of  sms.    Acts  vji^ 
1.  Consider  the  necessity  of  it,  and  you  acknowledge 
the  friendliness  of  it.    Any  one  that  understood  the  state  ol 
•  Prcaclicd  Octotwr  3rd,  US3. 


his  own  case,  if  he  had  but  so  much  sense  about  him  as 
to  consider  what  he  should  do,  and  how  incapable  he  isol 
doing  it,  would  say.  Lord,  what  shall  I  do  with  this 
wretched  heart  of  m'ine  1  I  can  as  soon  dissolve  a  rock  as 
melt  it  down.  I  cannot  make  it  relent  or  bleed.  The 
most  proper,  the  most  weighty,  most  important  thoughts  I 
can  take  up,  do  all  hover  on  the  surface,  and  never  enter, 
have  no  mollifying  influence,  are  productive  of  nothing  ;  • 
well,  now  for  God  to  say,  this  is  a  thing  that  shall  be  done 
—I  will  take  away  the  heart  of  stone ;  this  soul  of  thine  it 
must  dissolve  or  perish;  thou  must  repent  or  die.  Thy 
faint  strugglings  prove  thy  impotency  ;  I  will  Telieve  in  , 
this  distressed  ca.se.     Oh  what  fr.endsliip  is  here !  And, 

2.  If  we  consider  the  excellency  of  the  thing  wrought 
in  this  case,  it  is  a  most  friendly  work.  It  restores  the  lost 
creature  to  itself,  and  brings  it  to  God.  A  most  glorious 
work !  Thy  wretched  soul  is  not  itself  till  it  repent.  Re- 
pentance is  a  becoming  wise.  It  is  a  soul's  return  to  a 
sound  and  sober  sense  of  things,  of  which  it  was  destitute 
before.  The  character  that  Ecclesiastes  gives  of  the  hearts 
of  men  generally,  which  we  heard  opened  heretoloie,  is— 
madness  is  in  their  hearts.  Repentance  is  the  cure  of  this 
madness.  It  is  by  it  they  return  to  a  sound  mind  ;  and  it 
is  by  it  they  return  to  God.  "  Repentance  towards  God, 
and  faith  in  our  Lord  Jesus  Christ;"  you  find  how  they 
are  conjoined.  Acts  xx.  21.  A  wandering  creature,  that 
hath  spent  its  time  hitherto  in  perpetual  deviations  trom 
the  living  God,  now  comes  back  to  him.  Admirable 
friendliness,  to  produce  and  bring  about  this  return!  Long 
it  was  and  not  such  a  thought  taken  up.  Where  is  God  my 
maker  1  There  was  no  miss  of  God.  How  is  the  soul, 
after  the  Divine  touch  and  impress  put  upon  it,  impatient 
of  longer  distance  !  I  can  live  without  God  no  longer  ; 
where  is  God  my  maker  1  This  resolution  possesses  it; 
"  I  will  arise  and  go  to  my  father,  and  say,  I  have  sinned 
against  heaven  and  before  thee,  and  am  no  more  worthy  to 
be  called  thy  son."  Perhaps  there  were  some  cold  relent- 
ings  before,  but  now  that  matter  is  resolved;  and  it  is  the 
power  of  Divine  grace,  giving  repentance,  that  resolves 
and  determines  it.  Now  a  deceptation  is  out  of  doors, 
laid  aside.  And  whereas  the  matter  was  long  at  this 
pass.  Shall  1 1  Shall  11  Shall  I  break  off  from  this  way 
of  sin  1  Shall  I  abandon  that  lust  which  did  domineer 
and  unto  which  I  did  enslave  myself  ■?  Now  the  soul  will 
be  no  longer  at  this  pass;  Shall  II  Shall  H  But  when 
God  gives  it  repentance,  he  brings  the  matter  to^this: 
the  soul  says,  "  I  will  arise  and  go  to  my  Father,  and 
throw  myself  at  his  feet,  and  cry  for  mercy,  as  that  which 
I  can  nolonger  live  and  be  without.  1  can  remain  m  this 
irresolution  no  longer.  This  is  giving  repentance,  and  oh, 
how  friendly !  When  by  it  the  soul  returns  to  itsell  and 
to  its  God  at  once.     And  again,  .    . 

3  If  you  consider  the  rarity  of  such  a  work,  it  is  won- 
derful friendliness.  How  many  are  there,  who  sit  allies 
time  imder  that  Gospel,  which  is  Christ's  call  continually 
to  repentance!  "I  came  not  to  call  the  righteous  but  sin- 
ners to  repentance."  Many  live  a  life's  time  iinder  that 
Gospel  by  which  he  calls,  but  his  call  is  regarded  no  more 
than  the  whistling  of  the  wind  among  the  leaves  ol  the 
trees.  "  I  called,  but  they  gave  me  no  answer:  I  called, 
but  ye  refused:  I  stretched  out  my  hand  but  no  man, 
regarded,"  Prov.  i.  24.  And  what  proves  the  issue  o  this 
wi^h,  God  knows,  too  many  1  Ye  shall  call  but  I  will  not 
regard;  ye  shall  make  many  prayers, and  I  vvill  not  hear  ; 
"  I  will  laugh  at  your  calamity,  and  mock  when  your  fear 
Cometh."  Consider  this  as  the  common  case,  and  wha 
wonderful  friendliness  is  it  when  he  gives  r/pentance 
When  he  enables  a  poor  creatnre  to  fall  before  htm  in 
the  dust,  with  self-loathing,  doathing  itself  with  shame  and 
confusion  before  him;  when  he  hath  brought  "0*3- 
plicating posture;  when  he  hath  made  it  feel  wounds  and 
remor.se  vvithin  itself,  which  the  most  never  feel  ;-let  but 
these  things  be  considered  together,  'he  ne^ss'ty,  he 
excellency,^ and  the  rarity  of  serious  "-^Pf "'f '"'j  to  it 
wonderful  friendliness  when  God  r°'^^'\r^°"i  h'  ,oul 
5.  Great  friendliness  appears  in  h>s  b'^g^"'"?  °. '';;!°"i 
a  universal  frame  of  holiness  and  rectitude,  'h^'  '^  ^F^^^ 
through  all  the  powers  and  faculties  'hereof.  Though  this 
for  ought  we  know,  may  be  done  m  the  same  instant  of 


Serm.  XXX. 


FRIENDSHIP  WITH  GOD. 


857 


time  wherein  he  is  said  to  regenerate  a  soul;  yet  it  is 
capable  of  a  distinct  conception,  and  so  ought  not  lo  be 
altogether  confounded  with  thai :  lor  whenever  it  pleaseth 
God  to  touch  a  soul  with  a  saving  divine  touch,  that  touch 
must  be  supposed  to  be  vital.  He  loucheih  it,  and  malfes 
it  live.  He,  by  that  touch,  draws  it  into  union  with  his  Son, 
to  him,  so  as  that  it  comes  to  possess  him,  to  have  him 
(in  the  Scripture  phrase  ;)  and  in  having  him  it  hath  life, 
i  John  v.  12.  Yet,  for  all  this,  the  having  a  di.stinct,e.vpUcit 
frame  of  holj'  rectitude  laid  out  through  (he  soul,  is  a  di- 
verse thing;  it  is  to  be  distinctly  considered,  supposing  that 
that  be  by  so  quick  and  speedy  an  operation  eftected,  as 
to  be  in  the  same  moment  of  tiine.  And  so,  though  these 
be  not  separable  things,  they  are  distinct  things.  As, 
when  the  rational  soul  is  first  united  with  the  unformed 
matter  of  a  human  body,  there  may  be  said  to  be  a  man 
virtually,  though  the  several  parts  of  the  human  body  are 
distinctly  formed  by  degrees.  It  is  very  true  indeed,  that 
where  a  spiritual  being  is  the  subject  of  an  operation,  there 
it  may  be  quick,  and,  for  aught  we  know,  momentary  ;  it 
may  be  done,  for  all  we  know,  in  a  moment.  Spirit  being 
said  to  be  the  production,  the  thing  produced  in  the  case, 
as  John  iii.  6.  "  That  which  is  born  of  the  Spirit  is  spirit." 
"Why,  supposing  that,  yet  that  first  vital  touch,  by  which 
it  may  be  said  to  be  regenerated,  may  be  distinguished, 
though  not  separated,  from  this  entire  work  of  regenera- 
tion, by  which  the  frame  of  holiness  is  superinduced — that 
work  of  sanctificaiion.  And  so  the  most  do  distinguish 
regeneration  from  sanctification ;  as  the  former  is  the 
latter  virtually,  and  the  latter  is  the  former  actually  and 
completely.  And  this  frame  consists  of  that  concurrence 
of  gracious  principles  that  do  belong  to  the  new  nature, 
now  become  explicit  in  the  soul.  They  were  all  actually 
in  the  new  nature  when  first  given,  but  yet  make  a  formed 
new  man,  as  the  Divine  Spirit  lays  out  the  several  linea- 
ments thereof  by  his  own  operation  and  influence.  And 
whether  that  be  instantaneous,  or  whether  it  be  in  a  con- 
tinued succession  of  time,  is  a  matter  altogether  so  un- 
known, and  so  unknowable  to  us,  that  it  would  be  lost 
time  and  labour  to  go  about  to  dispute  it.  Besides,  that 
the  determination  would  be  as  little  useful  as  it  is  possible. 
But  certain  it  is,  that  besides  the  communication  of  the 
new  nature  and  the  new  life,  which  virtually  contain  all 
holy  gracious  principles  in  it,  there  are  holy  gracious  prin- 
ciples given  themselves,  which  actually  and  formally  ob- 
tain and  have  place  in  the  soul,  and  are  the  fruits  of  the 
Spirit,  which  we  find  mentioned  in  distinct  terms.  Gal.  v. 
S^2,  23.  and  in  divers  other  places, 

6.  With  this  falls  in  the  mortifying  and  destroying  the 
body  of  sin ;  and  it  is  indiflerent  whether  this  be  mentioned 
before  the  other,  or  after.  It  is  altogether  indifferent. 
For  this  work  of  the  Divine  Spiril,  it  may  be  very  well 
wrought,  by  the  opposite  thereunto  taking  place  in  the 
soul,  and  making  its  own  way,  and  expelling  the  former 
form,  as  this  latter  is  itself  introduced.  As  fire  seizing 
upon  any  combustible  matter,  it  doth  at  the  same  time 
expel  the  form  of  the  wood  or  seal,  and  introduce  its  own 
form  of  fire.  But  that  is  a  thing  that  must  necessarily  fall 
in,  be  the  order  what  it  will,  and  it  makes  little  what  the 
order  be.  But  when  there  is  a  new  man  to  be  put  on,  there 
is  the  old  man  to  be  put  ofl",  and  there  is  the  body  of  sin 
and  of  flesh  to  be  destroyed,  so  as  that  the  soul  is  no  longer 
to  serve  sin.  The  law  of  the  spirit  of  life  in  Christ  Jesus 
is  to  free  it  from  the  law  of  sin  and  death,  Rom.  viii.  2. 
It  is  altogether  an  unconceivable  thins,  that  when  the  soul 
is  in  union  with  Christ,  and  entitled  to  a  righteousness  by 
him  of  his  working  out,  that  it  should  at  the  same  time 
continue  in  a  stated  rebellion  against  God,  and  under  the 
governing  power  of  reigning  sin  ;  of  sin  still  in  the  throne, 
and  still  giving  law,  or  still  being  a  law  in  the  soul,— the 
law  of  sin  and  death.  These  things  can  no  more  consist. 
The  reign  and  power  of  sin  is  broken  in  the  .same  instant 
that  any  one's  slate  is  changed.  "Sin  shall  not  have 
dominion  over  you,  for  ye  are  not  under  the  law,  but 
under  grace;"  under  the  law,  as  it  is  a  condemning'law. 
Why,  then,  at  the  same  time  that  the  sinner  ceases  to  be 
condemned,  sin  ceaseth  to  reign.  If  it  hath  no  condemn- 
ing power,  it  hath  no  dommion.  To  be  under  the  con- 
demning power  of  sin,  and  to  be  under  grace,  these  are 
Jiconsistent.    And  to  be  under  grace,  and^o  be  under  the 


power  of  sin  regnant,  are  equally  inconsistent.  "  Let  not 
sin  reign  in  your  mortal  bodies,  that  ye  should  obey  it  in 
the  lusts  thereof"  It  will  not  consist  with  your  state, 
with  that  slate  which  you  are  lo  conclude  is  yours,  and  is 
proper  lo  you  now,  ihat  is,  a  stale  of  holy  life  inlo  which 
you  are  regenerated.  "  Reckon  yourselves  dead  indeed 
unto  sin,  but  alive  unto  God  through  Jesus  Chnsl," 
Rom.  vi.  11.  The  aposile  is  not  leaching  these  to  make 
a  false  judgment.  He  would  not  have  Ihem  reckon 
themselves  alive  unto  God  through  Jesus  Christ,  if  they 
were  not  alive,  or  if  they  were  still  dead.  Bui  if  they  be 
so  alive,  if  the  life  of  grace  doth  come  to  have  any  place 
in  Ihera,  the  reigning  of  sin  is  at  an  end,  as  ihe  next  words 
show.  Sin  is  no  longer  to  reign  in  their  mortal  bodies. 
And  in  the  14lh  verse,  "it  can  have  no  dominion  over 
you,  for  ye  are  not  under  the  law,  but  under  grace."  And 
you  are  resigned,  (as  the  intervening  13th  verse  says,) 
"  yielding  yourselves  to  God,  as  those  who  are  alive  from 
the  dead." 

Now  how  admirable  friendship  is  there  in  this  loo,  con- 
sidering the  base  servitude  that  all  were  naturally  in  unto 
sin  before.  With  how  kind  an  eye  doth  the  blessed  God 
behold  from  his  throne  above,  the  enthralled,  miserable 
slate  of  wretched  souls  serving  divers  lusts  and  pleasures; 
drudging  to  the  devil  for  the  wages  of  death,  and  no  other. 
Not  dictated  to  by  those  lusls  of'  theirs,  which,  being  ful- 
filled, destroy  them.  "The  wages  of  sin  is  death."  It  is 
only  then  when  men  come  lo  have  their  fruit  unto  holiness 
that  they  have  for  their  end  everlasting  life,  Rom.  vi.  22. 
That  there  should  be  so  compassionate  an  eye  castupou  the 
miserable  state  of  forlorn  souls  upon  this  account,  seeing 
them  so  injuriously  imposed  upon,  held  in  so  vile  a  vas- 
salage, so  ignoble  a  servitude,  which  hath  so  destructive  a 
tendency,  that  they  are  led  as  so  many  slaves  in  bonds  and 
cords  to  their  destruction  and  final 'ruin,  lo  which  their 
course  and  state  do  naturally  tend  ;— that  God  should  look 
down  with  so  ccmpassionaie  an  eye  upon  ihe  distress  of 
these  wretched  creatures,  and  determine  with  himself;  lav 
the  design  in  his  wise  and  good  counsel — I  will  work 
the  freedom  of  these  wretched  souls ;  I  have  appointed 
a  Redeemer  for  them,  that  is  proper  for  their  stale  of 
slavery ; — the  notion  of  redemption  most  appositely  answers 
the  notion  of  the  enthralled  slate  of  sinners  before.  And 
ergo,  it  is  observable.  Tit.  ii.  14.  that  our  Lord  is  said 
lo  give  himself  for  us  "to  redeem  us  from  all  iniquity." 
Not  only  lo  redeem  us  from  wrath  and  from  hell,  and  final 
ruin,  but  "  from  all  iniquity." 

And  thai  is  one  consequent  of  our  being  in  Christ,  or 
our  union  with  him.  If  ever  we  are  said  to  be  in  him,  then 
he  is  made  to  us  redemption.  Sanctification  you  have 
heard  of;  (and  you  have  heard  of  the  other  before ;)  that 
stands  in  investing  and  pos.sessing  the  soul  with  an  entire 
new  frame  of  holiness.  And  redemption,  which  stands 
in  the  divestiture  of  the  power  of  sin,  that  had  introduced 
into  it  a  universal  irrectitude,  and  which  is  wrought  out  or 
wrought  oft',  cadcm  npera,  by  the  same  work  by  which  the 
new  man  or  the  divine  image  is  superinduced.  There  is 
great  friendliness  in  this :  These  wretched  souls  (sailh 
God)  they  shall  be  slaves  no  longer,  I  will  a.ssert  them  into 
a  state  of  liberty.  Where  the  Spirit  of  the  Lord  is  there 
is  liberty.  That  Spirit  of  the  Lord,  the  Spirit  of  the  Re- 
deemer and  Mediator,  when  it  makes  its  seizure,  and  takes 
possession  of  them  for  him,  it  becomes  the  law  of  the  Spirit 
of  life  in  them,  making  them  free  from  the  law  of  sin  and 
death.  And  that  is  a  further  expression  of  the  friendliness 
of  the  blessed  God  lo  a  soul,  in  and  about  ihe  mailers 
that  here  lie  under  our  consideration. 

These  are  his  ways  with  the  sons  of  men,  when  he  is 
about  saving  them  from  going  down  to  the  pit — when  he 
hath  found  out  a  righteousne.ss  and  redemption  for  them; 
or  when  he  is  showing  man  his  righteousness  thai  he  mav 
deliver  him  from  that  slate  of  death  and  destruction  into 
which  he  was  continually  ready  to  precipitate  himself. 

There  are  many  more  instances  of  this  friendliness  on 
God's  part  yet  behind.  But  as  to  what  has  been  thus  said, 
let  us  make  some  reflections  on  ourselves.  What  have  we 
found  of  this  friendliness  between  the  blessed  God  and  our 
souls,  in  any  such  instances  as  the.se  7  Hath  there  been  any 
such  transaction  set  on  foot  between  him  and  us  1  Do  we 
find  any  applications  have  been  made  to  our  spirits,  such 


FRIENDSHIP  WITH  GOD. 


Serm.  XXXI 


as  we  nave  attended  to?  Indeed  God  speaks  to  men  in- 
wardly, and  often,  but  they  perceive  it  not.  He  speaks, 
but  they  know  not  his  voice  that  speaks  to  thern.  It  is  often 
a  whispering  voice,  which  they  can  easily  neglect,  and 
against  which  they  shut  and  stop  their  ears.  We  are  not 
to  conclude,  ergo,  that  he  hath  never  made  any  application 
to  us,  if  we  have  had  no  distinct  reflections  thereon.  But 
we  may  conclude,  if  there  have  been  any  application  made 
to  us  to  any  valuable  purpose,  then  we  have  been  capable 
of  reflecting  and  taking  notice  that  it  halh  been  made ;  our 
attention  hath  been  engaged,  and  we  must  have  been 
brought  to  consider  that  God  is  dealing  with  my  soul  about 
the  very  life  of  it ;  and  salvation  or  destruction  will  be  the 
issue  of  the  treaty,  according  as  I  now  comply  and  co- 
operate (in  a  subordinate  way)  with  his  motions  in  me  and 
upon  rae;  or  do  resist  them,  and  comply  not.  But  how 
awakening  should  it  be  to  us  to  consider  that  these  are 
matters  of  life  and  death  ;  that  such  a  treaty  with  the  souls 
of  men  hath  this  design,  to  invest  them  with  a  righteous- 
ness in  which  they  may  be  capable  of  appearing  safely 
before  the  tribunal  of  the  supreme  and  final  Judge.  And 
we  are  each  of  u?  to  consider  with  ourselves,  Have  I  yet 
such  a  righteousness,  yea  or  no  1  Such  a  righteousness  I 
cannot  have  of  myself,  I  must  be  beholden  for  it,  it  must 
be  an  imparted  thing.  Have  I  any  of  those  characters  in 
me  by  which  I  may  conclude,  or  whence  I  may  gather,  that 
such  a  righteousness  will  be  reckoned  to  me,  will  be  ac- 
counted to  me,  and  so  answer  the  exigency  of  my  case  as 
certainly  as  if  I  had  wrought  it  out  myself"? 

Why,  perhaps,  though  we  have  often  heard  our  case  thus 
stated,  yet  the  thoughts  of  this  state  of  our  case  may  be  ra- 
rities with  many.  And  are  there  any  among  us  that  never 
think  of  any  such  thing,  but  just  then  when  we  are  told  of 
it  1  Do  we  believe  ourselves  to  have  souls  made  for  eter- 
nity and  an  everlasting  estate  1  And  do  we  apprehend  it 
enough  for  us  to  think  of  such  matters  as  these  once  a 
week  "!  We  cannot  help  having  some  thoughts  of  this  kind 
when  the  sound  of  words  that  import  them  beats  upon  our 
ears.  That  we  cannot  help.  But  is  it  enough  (I  say)  for 
things  that  do  concern  us  with  reference  to  eternity,  to  be 
thought  of  but  once  a  week,  when  we  cannot  help  it  1 
when  things  are  borne  in  upon  us,  and  inserted,  and  we  have 
no  way  to  keep  them  oft",  unless  we  would  slop  our  ears  1 
Is  this  like  persons  designing  for  eternity,  and  for  an  ever- 
la.sting  well-being  1  If  I  would  throw  away  all  thoughts 
of  these  matters  till  the  next  season  return  of  hearing  of 
these  again,  how  do  I  know  when  my  soul  will  be  re- 
quired ?  Sure,  methinks,  I  should  consider  with  myself 
every  time  I  lie  down,  have  I  a  righteousness  about  me  in 
which  I  may  safely  lie  down  1  To  lie  down  this  night  under 
guilt,  when  I  do  not  know  but  this  night  my  soul  may  be 
required,  this  is  desperate.  Who  can  answer  to  himself 
his  having  such  a  resolution  as  this  I  I  will  neglect  it,  I 
will  throw  away  all  thoughts  of  it.  I  will  run  the  hazard, 
I  will  try  what  will  come  of  it  1  But  if,  instead  of  engaging 
our  spirits  in  the  serious  thoughts  of  what  doth  so  deeply 
concern  us,  there  should  be  not  only  a  not  considering  but 
a  continual  running  in  the  course  that  tends  to  involve  us 
in  new  guilt,  so  that  Ihe  person  that  doth  not  know  bur.  the 
next  night,  or  the  next  hour,  he  shall  be  required  to  sur- 
render and  give  up  a  loathsome,  guilty  soul,  how  amazing 
is  it  that  a  reasonable  intelligent  spirit  should  be  sunk  into 
this  pitch  and  degree  of  stupidity,  so  little  to  consider,  I 
have  a  soul  about  me  that  is  capable  of  eternity,  and  of 
eternal  felicity  in  that  state  which  lies  before  me!  how 
amazing  is  it  (I  say)  that  an  intelligent  spirit  should  he  so 
low  sunk,  as  not  to  be  capable  of  considering  the  difference 
between  the  pleasures  of  a  moment  and  an  eternity  of 
misery  and  wo,  if  such  moment  be  mispent  in  this  v/orld  ; 
and  an  eternity  of  blessedness,  if  it  be  employed,  as  it  may 
be,  to  purposes  which  it  is  possible  and  capable  it  may  ! 

I  would  leave  a  resolution,  if  it  might  be,  with  each  one 
to  consider  their  case.  To  have  a  righteousness  that  will 
bear  me  out  before  the  tribunal  of  the  Supreme  Judge  is 
my  present  and  most  indispensable  concernment.  And 
ergo,  shall  all  of  us  go  away  now  with  the  resolution,  never 
to  be  at  rest  till  we  can  say  this  righteousness  is  ours  by 
friendly  vouchsafectient  1  We  could  never  work  out  such 
a  one  to  ourselves.     But  by  friendly  vouchsafement  we 

•  Preached  Oct.  15,  1693. 


find  such  characters  to  be  upon  us  that  speak  his  righteous- 
ness is  ours.  Then  shall  we  live  the  rest  of  our  time, 
rejoicing  m  the  hope  of  that  glory  which  is  also  the  hope 
of  righteousness  by  Jesus  Christ,  through  faith,  as  the 
aposile  calls  it,  Gal.  v.  5. — But  now  I  go  on  to  add  in  the 
next  place — 


SERMON  XXXL* 


James  ii.  23. 
And  ihe  scripture  was  fulfilled,  <f-c, 

7.  That  God  doth  effectually  make  such  souls  to  under- 
stand, that  in  his  return  to  them  he  will  be  reconciled 
without  expecting  satisfaction  from  them  for  all  the  injuries 
Ihat  they  have  done  him.  Turn  they  must,  there  is  an 
absolute  necessity  of  it.  But  he  makes  them  understand 
that  this  their  turning  is  not  for  any  recompense  lo  him. 
It  is  a  friendly  signification  when  he  doth  (as  it  were)  say 
to  them,  You  are  lost  if  you  do  not  turn,  if  there  be  not 
serious,  unfeigned, evangelical  repentance;  but  know  that 
this  repentance  of  yours  is  no  recompense  to  me,  it  is  not 
the  thing  that  shall  make  me  your  friend.  That  cannot  be, 
for  he  gives  this  repentance.  He  hath  granted  (it  is  said) 
to  the  Gentiles  repentance  unto  life,  A^ts  xi.  18.  But  it 
is  necessary  to  make  you  capable  of  relishing  the  pleasure.s 
of  my  friendship,  which  you  never  can  do  if  you  do  not 
turn  to  me.  If  your  hearts  still  remain  strange  and  dis- 
affected, there  cannot  be  a  friendship  between  you  and  me. 
Not  that  your  repentance  signifies  any  thing  to  induce  me 
to  be  your  friend  ;  but  only  to  make  you  capable  of  relish- 
ing my  friendship,  and  of  entertaining  a  friendly  commerce 
with  me.  As  men  can  have  no  friendly  commerce  with 
one  another,  unless  there  be  a  mutual  inclination  of  mind 
towards  each  other  ;  if  there  be  but  a  di.sincUnation  on  one 
side,  there  can  be  no  friendly  converse. 

And  as  much  as  the  Gospel  speaking  thus,  and  it  is  the 
constant  tenor  of  it,  th.at  God  in  being  reconciled  to  sin- 
ners expects  from  them  no  satisfaction  for  their  own  sin,  it 
must  needs  be  that  whenever  he  deals  with  a  soul,  in  order 
to  the  setlling  a  friendship  between  him  and  it,  he  must 
impress  this  (which  is  the  very  sum  and  sense  of  the  Gos- 
pel) upon  their  spirits.  They  must  be  Gospelized  by  it ; 
have  their  hearts  framed  according  to  this  import  of  Ihe 
Gospel,  which  is,  that  he  never  expects  from  a  sinner  salis- 
faction  for  his  sin.  Nay,  so  far  from  that,  that  it  may  be 
understood,  and  must  be  understood,  if  the  Gospel  be  un- 
derstood aright,  for  the  highest  affront  imaginable  to  the 
Redeemer  for  any  man  to  offer  at  making  satisfaction  for 
his  own  sin;  yea,  and  the  highest  affront  imaginable  to 
the  offended  Majesty  of  heaven,  to  suppose  it  possible  that 
such  a  wretch  and  worm  as  I  can  make  a  satisfaction  lo 
the  eternal  God,  for  having  wronged  him  by  the  least 
wrong  that  I  ever  did  him.  It  is  to  make  Ihe  Majesty  of 
heaven  cheap  to  suppose  that  possible;  and  therefore  by 
the  tenor  of  the  Gospel  that  must  be  the  remotest  thought 
in  all  the  world. 

It  is  to  usurp  upon  and  invade  the  Redeemer's  office, 
1  Pet.  ii.  24.  quoted  from  Isaiah  liii.  8.  "Who  his  own 
self  bare  our  sins  in  his  own  body  on  the  tree."  "  He  ap- 
peared once  in  the  end  of  the  world,  to  put  away  sin  by  the 
sacrifice  of  himself,"  Heb.  ix.  26.  And  having  by  him- 
self purged  our  sins,  expiated  our  guilt,  (for  that  is  a  grand 
pari  and  a  fundamental  one  of  their  wantinsof  that  purga- 
tion,) he  sat  down  at  the  right  hand  of  Ihe  Majesty  on  high, 
having  done  this  by  himself.  So  thai  if  a  sinner  should 
offer  at  such  a  thing  lo  make  satisfaction,  what  will  he  say  f 
Dost  thou  touch  him  with  thy  work  1  This  is  a  thing  I  do 
by  myself  This  is  part  of  my  sacred  office ;  dost  thou 
touch  my  work  1    Hands  off,  it  belongs  to  me. 

And  It  is  to  suppose  the  Majesty  of  heaven  cheap  and 
mean,  and  to  suppose  the  Redeemer  impotent,  to  think  lhat 
the  sinner  should  expiate  his  own  sin  and  make  God 
amends,  when  he  hath  committed  this  thing  entirely  lo  his 


Serm.  XXXI. 


FRIENDSHIP  WITH  GOD. 


859 


own  Son.  Thus  it  is  that  he  doth  Gospelize  the  spirits  of 
sinners,  when  he  is  designing  to  make  them  his  indeed,  to 
bring  them  into  a  state  of  friendship  with  him.  That 
though  there  be  most  tender  relenlmgs,  and  deepest  debase- 
ment and  humiliation,  and  they  could  lay  themselves  even 
as  low  as  hell  at  the  foot  of  the  mercy-seat,  yet  for  all  this, 
it  is  the  remotest  thing  in  all  the  world  for  them  to  imagine 
they  can  satisfy  the  Divine  Majesty  in  the  least,  give  the 
least  satisfaction  for  the  least  ofl'ence  or  wrong  that  they 
have  done.  Therefore  whereas  this  is  the  voice  of  the 
Gospel,  "Turn  and  ye  shall  live,"  and,  I  expect  no  compen- 
sation from  j'ou  for  any  of  the  injuries  you  have  done  me, 
you  that  have  lived  in  continual  neglect  of  me  all  your 
days,  wandering  from  and  rebelling  against  the  God  of 
your  lives, — if  you  turn  I  will  be  reconciled  to  you  freely  ; 
I  will  most  freely  forgive  you ;  the  pardon  and  the  peace 
that  I  am  ready  to  alford  you  shall  cost  you  nothing;  and 
whatsoever  is  requisite  to  your  present  safe,  and  future 
happy  state,  shall  be  without  the  least  expense  to  you. 
"  Ho,  every  one  that  ihirsielh,  come  ye  to  the  waters,  and 
he  that  hath  no  money  ;  come  ye,  buy  and  eat ;  yea, 
come,  buy  wine  and  milk  without  money  and  without 
price,"  Isaiah  Iv.  1.  Never  trouble  yourselves  for  money, 
for  it  shall  cost  you  nothing.  Those  mercies,  that  flow  as 
waters  from  a  mast  exuberant  and  abundant  fountain  ; 
those  gracious,  those  spiritful  communications  meant  by 
milk  and  wine,  these  shall  all  stand  you  in  nothing;  j'ou 
shall  have  all  freely  if  you  will  come.  "  Ho,  every  one  that 
thirsteth,  come;  and  I  will  make  an  everlasting  covenant 
with  you,  even  the  sure  mercies  of  David."  Why  this  is 
a  strange  way  to  induce  men  to  be  reconciled  to  God,  and 
to  become  friends  with  him.  You  will  say,  I  have  offended 
him  highly,  lived  long  in  continual  neglect  of  him  and  re- 
bellion against  him;  how  shall  I  see  his  face  ■?  Howshall 
I  hold  up  my  head  before  him'!  What  shall  I  render  to 
him  by  way  of  recompense  1  Shall  it  be  thousands  of 
rams,  or  ten  thousands  of  rivers  of  oiH  Alas!  I  cannot 
command  them,  and  they  would  signify  nothing  if  I  could. 
If  this  whole  world  were  mine,  and  I  could  make  it  one 
flaming  sacrifice  to  his  offended  wrath  and  justice,  it  would 
avail  nothing.  Oh  !  to  have  any  such  objection  seasonably 
and  aptly  obviated!  Why  all  that  you  need,  it  shall  be 
given  without  price.  Without  price!  what,  such  precious 
things  as  I  need,  and  must  have,  or  I  must  perish  1  Yes, 
be  they  never  so  precious.  "  The  Son  of  man  came  not  to 
be  ministered  unto,  but  to  minister,  and  to  give  his  life  a 
ransom  for  many."  Do  not  think  it  will  reach  but  to  a 
few.  Be  they  never  so  inany,  it  is  a  ransom  of  suflioient 
value.  "  He  gave  himself  a  ransom  for  all,  (see  1  Tim. 
ii.  6.)  to  be  testified  in  due  time."  That  is,  he  offered  so 
full  a  ransom,  that  if  there  were  never  so  many  to  be  saved, 
there  needs  no  addition  to  the  value  of  the  ransom.  And 
none  can  fall  short  of  being  saved,  for  that  reason,  because 
the  ransom  was  too  little,  because  it  would  not  answer  the 
exigencies  of  the  case.  That  can  never  be  objected. — "  To 
be  testified  in  due  time."  I  rest,  on  that  passa?e,  too 
faintly  rendered,  and  so  as  to  hide  us  from  the  true  and 
full  significancy  of  it ;  "  he  gave  himself  a  ransom,  a  testi- 
mony ;"  there  is  no  more  than  so  ;  which  being  read  as  a 
parenthesis,  those  words  (in  due  time)  are  connected  with 
the  former,  he  gave  himself  a  ransom  in  due  time,  in  the 
proper  appointed  time.  A  testimony ;  yea,  a  wonderful 
testimony.  Christ  upon  the  cross!  What  a  testimony  is 
thisof  the  reconcileablenessof  Godtosinners!  What  pre- 
tence hath  the  unbeliever,  or  any  heart,  against  the  speak- 
ingncss  and  significancy  of  this  testimony  1  When  you  see 
Christ  dying,  and  Christ  a  ransom  to  redeem  sinners  by  a 
reconciling  .sacrifice,  is  not  that  a  sufficient  testimony  of 
the  Divine  good  will?  You  see  this  in  far  lower  instances: 
he  did  not  leave  himself  without  witness,  when  there  was 
no  more  to  be  seen  of  his  kindness,  propension,  and  good 
will  to  men,  but  giving  rain  from  heaven,  and  fruitful  sea- 
sons. But,  oh  !  what  a  witness  is  this,  when  he  gives  his 
Son  to  die  as  a  ransom  upon  the  cross !  when  he  is  set 
forth  (as  the  expression  is)  "to  be  a  propitiation  through 
faith  in  his  blood,"  Rom.  iii.  25.  A  mighty  testimonv  to 
the  grace  of  God,  and  a  mighty  testimony  against  the  un- 
belief of  men.  He  gave  himself  a  ransom  ;  and  here  was 
the  testimony  that  God  is  ready  to  receive  returning  sin- 
ners, and  to  be  reconciled  to  them  without  any  price  paid  j 


by  them.  Having  such  a  ransom,  such  a  price  paid  dfvn 
already  for  them  ;  so  that  now,  sinners,  whoever  you  are, 
that  live  under  the  Gospel,  you  have  not  this  pretence  left 
against  making  has-te  to  be  reconciled  unto  God — "  I  have 
highly  offended  him,  I  have  wronged  him;  I  can  make 
him  no  recompense,  no  satisfaction."  This  is  to  add 
wickedness  to  your  sin,  to  think  of  making  him  asatisfac 
tion.  He  never  leaves  that  upon  you;  you  have  not  that 
to  sayagainst  returning  presently,  and  falling  with  a  brokeji 
heart  at  the  footstool  of  the  throne  of  grace.  You  are  not 
to  insist  upon  this;  it  would  be  wickedness  to  stand  upon 
it,  to  think  of  making  him  satisfaction.  No,  you  have 
nothing  to  do,  but  only  to  fly  to  him  for  mercy,  implore 
his  mercy,  be  at  his  foot ;  there  will  be  peace  between 
him  and  you.  He  is  willing  to  be  reconciled,  and  it  shall 
cost  you  nothing.  And  then  lastly  as  to  this  former  head, 
in  the  8th  place, 

8.  He  thus  at  length  brings  about  actual  covenanting 
between  himself  and  the  sinner.  That  covenant  into  which 
they  enter  is  a  covenant  of  reconciliation,  a  covenant  of 
peace,  a  league  of  amity,  in  which  they  take  him  for  their 
reconciled  God,  through  Christ  the  great  Mediator  of  this 
covenant,  and  give  up  themselves  as  reconciled  ones  to  be 
of  his  people.  He  brings  ihem  to  this,  desists  nW,  gives 
not  over  the  treaty  with  such  as  do  believe  to  righteousness 
and  salvation,  till  matters  be  brought  to  this  issue  and  re- 
sult. A  covenant  is  struck  between  him  and  them.  The 
sinner  seeing  this  state  of  the  case,  I  must  perish  if  I  do 
not  turn  ;  if  I  do  turn,  reconciliation  and  pardon  and  ac- 
ceptance with  God  will  cost  me  nothing,  I  shall  have  all 
freely;  then  I  have  no  more  to  say,  but  to  resign  and  say. 
Lord,  I  take  thee  for  my  reconciled  God ;  I  give  up  my- 
self to  thee  as  a  reconciled  one,  to  be  of  Ihy  people.  Here 
is  the  is.sue  and  result  of  things  between  God  and  sinners. 
Then,  w-hen  he  is  dealing  with  them,  in  order  to  the  pro- 
ducing of  that  faith  in  them,  upon  which  they  are  jusiified 

and  .saved Now  the  stale  of  friendship  is  settled,  and 

all  things  are  concluded  between  him  and  them  by  a  solemn 
covenant.  "  Now  (saith  he)  I  have  the  sinner  reduced 
and  under  bonds,  safe  and  happy  bunds,  I  am  content  to 
be  under  bonds  myself  to  him  ;  at  the  .same  time  I  require 
him  to  be  bound,  I  bind  m5'self  I  will  he  a  God  to  thee, 
though  thou  hast  been  an  offending  creature."  And  so  the 
poor  soul  it  hath  no  more  to  do  hiu  to  accept  God  for  his 
God,  and  to  resign  himself  to  him  as  a  reconciled  one,  to 
be  of  his  people.  Now,  I  say,  the  stale  of  friendship  is 
settled  by  all  this  between  God  and  the  sinner;  and  being 
so,  there  are  sundry  other  great  expressions  of  friendship 
consequent  upon  the  settlement  of  this  state.     As, 

1.  That  God  takes  possession  of  such  a  one  as  his  own. 
He  takes  an  entire  possession  of  him.  Now  thou  art  mine ; 
not  in  right  and  title  only  as  thou  wast  before,  and  as  all 
the  creation  is,  but  mine  by  consent,  mine  by  covenant ; 
mine  by  claim,  and  thy  own  solemn  act  indeed.  He  ac- 
cordingly takes  possession  of  the  .soul  as  his  own  ;  comes 
in  upon  it  with  the  fulness  of  that  Spirit  that  designs  here 
to  fix  his  abode,  and  vouchsafe  its  constant  inhabiting 
presence. 

I  told  you,  before,  the  distinction  between  the  Spirit's 
visiting  and  the  Spirit's  dwelling;  and,  if  you  will,  of  its. 
building  and  its  inhabiting.  In  all  the  former  work  it  did 
visit,  and  it  was  a  building  preparing  for  itself  Whatso- 
ever was  done  or  wrought  in  the  soul  in  all  the  fore-men- 
tioned kinds,  it  was  all  the  work  of  that  Spirit  approaching 
the  soul,  and  forming  it  for  the  purposes  for  which  it  was 
designed.  And  being  so  prepared  and  formed,  now  it 
comes  and  inhabits  the  soul  so  prepared  and  brought  into 
such  a  state  by  the  Spirit :  for  it  is  now  its  temple.  It  is 
become  a  temple.  He  was  to  build  first ;  he  finds  all  in 
ruins  and  rubbish  ;  the  ruins  of  an  old  temple.  But  now 
there  is  a  new  fabric  erected.  "  Know  ye  not  that  ye  are 
the  temple  of  God,  and  that  the  Spirit  of  God  dwellelh  in 
vou  1"  1  Cor.  iii.  Ifi.  In  whom  we  are  builded  together, 
that  is,  in  Christ;  in  whom  the  foundations  are  laid  of  this 
temple,  and  who  is  himself  the  original  temple,  replenished 
with  the  fulness  of  God,  "Destroy  this  temple,  (meaning 
his  body.)  and  in  three  days  I  will  raise  it  up  a?ain," 
Here,  I  say,  was  the  original  temple,  and  the  model  and 
platform  of  that  temple,  which  every  regenerate  person  be- 
comes upon  union  with  him.     All  are  brought  as  so  many 


860 


FRIENDSHIP  WITH  GOD. 


Serm.  XXXI. 


lively  stones  to  that  "living  corner-stone,  and  so  built  up 
a  spiritual  house,"  I  Pet.  ii.  4,  5.  And  so  that,  "  In  whom 
ye  are  also  builded  together  for  a  habitation  of  God  through 
the  Spirit,"  Ephes.  ii.  i'i.  Here,  ergo,  now  the  Holy  Ghost 
is  to  dwell — a  mighty  friendship!  I  will  have  my  very 
Spirit  be  in  you.  "  I  will  put  my  Spirit  within  you,  and 
cause  you  to  walk  in  my  statutes,  and  ye  shall  keep  my 
judgments,  and  do  them,"  Ezck.  xxxvi.  '26,  37.  I  will  put 
it  into  you,  so  that  there  it  shall  have  a  fixed  abode. 
Hereby  we  know  that  he  dwelleth  in  us  and  we  in  him, 
by  the  Spirit  that  he  hath  given  us.  This  is  the  mutual 
indwelling  which  speaks  the  nearness  of  the  union,  and  is 
indifferently  expressed  by  God's  dwelling  in  us  and  our 
dwelling  in  him.  We  could  know  nothing  of  this,  but  by 
the  Spirit  in  its  vital  and  discernible  operations.  By  the 
Spirit  that  he  hath  given  us,  (which  is  an  active,  powerful 
principle  in  us,)  we  know  that  he  dwells  in  us  and  we 
dwell  in  him;  it  speaks  itself  by  eflbrts  that  may  be  felt, 
that  are  most  perceptible.    And, 

2.  He  hereupon  holds  a  continual  communion  with  such 
souls:  that  is  it  for  which  he  will  dwell  with  them  by  his 
Spirit,  in  order  to  constant  converse  ;  as  they  that  cohabit 
can  converse  together  more  freely  and  more  constantly  than 
others.  Indeed,  cohabitation  is  not  fully  expressive  of  this 
case,  of  this  mutual  inhabitation,  which  comes  a  great  deal 
nearer ;  so  that  the  conversation  that  can  be  between  them 
■who  inhabit  in  the  same  wall.s,  and  under  the  same  roof, 
is  too  defectively  expressive  of  vital  communion,  that  living 
intercourse  which  is  between  God  and  such  souls  :  for  as 
he  doth  inhabit  by  his  Spirit,  he  converseth  by  his  Spirit. 
This  fellowship  is  with  the  Father  and  with  his  Son,  but 
by  the  Spirit,  called  the  communion  of  the  Holy  Ghost. 
Compare  1  John  i.  3.  with  2  Cor.  xiii.  14.  That  fellowship 
which  believing  souls  are  said  to  have  with  the  Father  and 
with  the  Son,  is  called  the  communion  of  the  Holy  Ghost: 
the  immediate  agent  between  the  blessed  God,  Father  and 
Son,  and  the  soul,  that  must  move  and  work  towards  him. 
And  so  this  communion  is  not  like  that  between  men  and 
men,  be  they  never  so  near  and  never  so  dear  to  each  other, 
never  such  friends;  they  cannot  converse  but  by  words  or 
by  external  signs  and  tokens.  But  here  is  an  immediate 
converse  of  spirit,  a  vital  converse  ;  the  Holy  Spirit  mo- 
ving the  soul  inwardly,  and  making  it  move  under  its  mo- 
tions back  again  towards  God  in  Christ :  for  God  is  not 
to  be  conversed  with  otherwise  than  in  his  Christ.  And 
so  the  matter  differs  as  to  this  sort  of  operation  by  the  re- 
newed soul,  from  the  operations  that  are  exerted  and  put 
forth  in  it,  by  way  of  preparation  and  introduction  unto 
this  state  of  friendship;  for  in  those  the  soul  is  but  passive, 
barely  passive,  it  is  wrought  upon;  but  now  it  comes  to 
be  active ;  it  is  so  acted  upon  as  to  procure  a  continual 
re-acting,  and  it  is  so  in  every  gracious  act.  Such  is  the 
vouchsafement  of  grace  on  God's  part,  and  such  the  exi- 
gency of  the  case  on  the  soul's  part,  that  there  shall  not  be 
one  act  but,  saith  God,  I  will  have  a  hand  in  it.  He  min- 
gles with  the  renewed  spirit  in  every  gracious  act  that  this 
communion  speaks.  As  it  is  in  playing  on  a  musical  in- 
strument, there  is  no  string  that  sounds  untouched,  and 
every  string  as  it  is  touched;  here  is  action  and  re-action 
throughout;  so  it  is  in  this  communion  between  God  and 
the  soul  through  Christ  and  by  the  Spirit. 

Here  is  the  greatest  friendliness  imaginable  on  his  part  to 
bring  it  about  and  procure  that  a  soul  which  was  alienated 
from  him,  and  a  stranger  and  disaffected  to  him,  which 
chose  to  live  at  the  utmost  distance  from  him,  now  acts  all 
in  God.  "  He  that  doeth  truth  cometh  to  the  light,  that 
his  deeds  maybe  manifest,  that  they  are  wrought  in  God," 
John  iii.  21.  There  are  such  works,  such  motions,  such 
modencies,  such  suspirings  in  the  soul,  as  speak  him  to  be 
the  author  ;  as  carry  their  own  proof,  their  own  evidence 
in  them,  that  they  are  wrought  in  God.  Men  would  be 
no  such  thing  if  God  were  not  in  the  matter.  But  O  ! 
wh.at  friendliness  is  this,  that  he  will  procure  that  there 
should  be  such  a  converse,  such  an  intercourse;  his  own 
blessed  Spirit  mingling  with  the  spirit  of  a  poor  soul,  which 
he  hath  now  put  his  own  impression  upon,  and  gives  his 
vital  formative  touch  unto. 

3.  His  friendship  appears  upon  all  this,  that  now  he  taketh 
all  due  care  of  their  growth,  of  their  improvement  in  all 
spiritual  excellencies.    He  takes  continual  care,  I  say,  of 


their  growth,  all  due  care,  all  that  it  befits  and  becomes 
him  to  take.  And  you  must  know,  that  his  friendliness  in 
this  thing  is  not  to  be  estimated  merely  by  the  success, 
by  their  actual  discernible  growth  and  improvement ;  be- 
cause his  care  and  his  agency  must  be  suitable  to  the 
subject.  This  the  divine  decorum  doth  require,  that  his 
agency  should  be  suitable  to  the  subject,  and  the  subject 
must  be  considered  as  an  intelligent  subject.  And,  ergo, 
how  are  such  to  grow  1  They  are  not  to  grow  as  the  lilies 
of  the  field,  not  to  grow  as  the  grass  and  trees  grow,  with- 
out any  thing  of  care  and  concern.  Indeed,  we  are  direct- 
ed by  our  Saviour,  in  reference  to  our  external  concerns, 
to  be  void  of  all  perplexing  care,  considering  how  the  lilies 
of  the  field  grow  without  it.  But  there  is  no  such  thing  di- 
rected with  reference  to  our  souls  and  spiritual  concern- 
ment. But  we  are  there  put  upon  seeking  ami  striving  to 
the  very  utmost.  Seek  first  the  kingdom  of  God,  princi- 
pally, with  all  the  intentions  of  your  souls.  That  king- 
dom of  God,  which  in  its  first  and  inchoate  state  must  be 
within  us,  that  we  are  to  intend  and  take  care  of,  and  to 
labour  every  day  to  have  our  spirits  near,  and  more  culti- 
vated and  wrought  into  a  compliance  with,  and  subservi- 
ency to,  the  laws  and  rules  of  that  kinc;dom  :  this  must  be 
our  business.  Our  souls  ought  to  be  a  garden,  a  paradise, 
which  we  are  to  till  and  cultivate,  and  to  take  a  continual 
care  of  Therefore,  I  say,  that  the  friendliness  that  is  to 
be  seen  in  the  care  of  Gotl  for  our  growth,  is  not  to  be  esti- 
mated merely  by  our  discernible  growth,  but  several  other 
ways.    A  s, 

1.  By  the  kindness  of  his  design :  he  designs  our  spi- 
ritual increa.se.    And, 

2.  By  the  aptness  of  the  means  that  he  useth  thereunto, 
both  internally  and  externally. 

(1.)  Internally.  He  hath  implanted  vital  principles  ca- 
pable of  growing,  capable  of  improving,  anew  life,  a  new 
nature,  whose  tendency  is  to  perfection. 

Nalura  intcndil  perfcctissimum.  It  is  a  universal  law, 
concerning  all  nature,  that  it  ever  intends  that  which  is 
most  perfect.  And  certainly  the  new  nature  is  not  most 
unnatural,  it  is  not  the  least  of  all  natural ;  it  doth  not  de- 
viate from  and  fall  below  the  rules  of  universal  nature. 
He  hath  implanted  principles  which  naturally  tend  to  per- 
fection, and  that  aflbrds  continual  influences  to  co-operate 
with,  and  cherish  those  principles  from  that  Spirit;  from 
which  it  is  possible  he  may  retire,  may  be  grieved,  and  so 
infer  miserable  infeeblemenls  and  languishments  upon  the 
deserted  soul,  deserted  in  a  degree,  and  deserted  for  a  lime. 
And, 

(2.)  He  affords  the  most  suitable  external  means.  The 
sincere  milk  of  the  word  is  to  be  received  for  that  very  pur- 
pose, that  we  may  grow  thereby  ;  and  we  are  directed  con- 
tinually to  supplicate  and  draw  down  by  believing,  by  the 
exercise  of  that  principle  of  faith,  influences  from  above 
that  may  cherish  all  the  rest,  and  to  have  that  faith  exer- 
cised and  breathing  in  all  the  external  duties  and  acts  o 
worship,  which  from  time  to  time  are  to  be  performed. 
And  herein  there  is  a  great  appearance  and  demonstration 
of  God's  friendliness  towards  regenerate  souls.  He  so  far 
takes  care  of  their  growth,  doing  what  becomes  and  befits 
the  wisdom  of  a  God  to  do  in  his  dealings  with  intelligent 
creatures,  reasonable  spirits  now  inspired  from  himself, 
and  planted  with  new  principles  from  above ;  yea,  and  in 
this  matter  his  friendliness  must  be  owned  to  appear, 

(3.)  In  the  very  rcbukings  themselves  which  he  gives, 
when,  through  .slothful  neglect,  languisliings  do  ensue. 
For  we  must  know,  that  such  decays  as  are  consequent 
upon  the  Spirit's  being  grieved,  and  retiring  and  with- 
drawing in  a  degree,  are  at  the  same  time  faults  and  chas- 
tisements. If  mv  spirit  languisheth,  be  faint  and  feeble, 
this  is  a  defect,— the  wont  of  that  spirit  and  liveliness  that 
should  be  in  me,  and,  ergo,  blameable.  But  it  is  correct- 
ive also  ;  "  thine  own  backslidings  shall  reprove  thee,"  Jer. 
ii.  19.  See  now  "  that  it  is  an  evil  thing  and  bitter,  that 
thou  hast  forsaken  me,"  that  thou  hast  withdrawn  thyself, 
that  thou  hast  retired  and  neglected  me;  "thy  own  back- 
slidings shall  reprove  thee."     And  then, 

(4.)  The  friendliness  that  appears  in  that  care  which 
God  takes  of  our  spiritual  growth,  is  seen  in  the  excellency 
of  the  plant  that  is  to  grow,  or  whose  growth  or  improve- 
ment he  takes  this  care  of.  And  what  is  that  1  A  divine  and 


Serm.  XXXII. 


FRIENDSHIP  WITH  GOD. 


861 


Heavenly  principle,  and  all  additional  decree?,  by  the  acces- 
sion whereof  it  is  said  to  improve  and  grow.  They  hold 
to  the  kind,  they  are  congenerous,  and  are  of  the  same 
kind.  So  that  if  there  be  growth,  there  is  always  a  suit- 
able communication  from  heaven,  from  God,  which  is  in 
its  own  kind  and  nature  a  divine  and  heavenly  thing. 
That  grace  which  is  to  grow,  is  a  heaven-born  thing;  a 
thing  born  of  God.  It  is  God's  own  production ;  yea,  it 
is  his  very  image;  for  the  creation  is  his  production — he 
hath  made  all  thmgs.  But  this  is  a  production  of  his  own 
image,  his  very  likeness.  The  new  man  is  created  after 
God.  He  is  himself  at  once  the  author  and  exemplar  of 
this  work  and  production.  Eph.  iv.  24.  "  And  have  put 
on  the  new  man,  which  is  renewed  in  knowledge  after  the 
image  of  him  that  created  him,"  Coloss.  iii.  10.  God  is 
now  introducing  his  own  image  into  the  soul,  when  he  is 
new-creating  it.  And  this  is  a  work  not  to  be  done  in  the 
dark ;  it  "  is  renewed  in  knowledge  after  the  image  of  him 
that  created  him."  Now,  (as  if  he  should  say,  I  am  now 
going  to  raise  up  a  new  creation  in  a  dark,  dead,  ruined, 
desolate,  forlorn  soul:  it  is  a  glorious  work  I  am  about, 
let  it  be  beheld,  let  it  come  into  the  light.  I  will  have  the 
soul  itself  know  what  I  am  doing  upon  it:  it  is  renewed 
in  knowledge,  a  light  shining  upon  the  soul,  by  which  it 
may  perceive  that  God  is  bringing  in  upon  it  his  own 
likeness.  Mighty  friendliness  this  is.  As  it  is  ofien  a  way 
wherein  a  man  expresses  his  kindness  to  his  friend,  by 
giving  him  his  picture,  so  doth  God  express  his  friendli- 
ness, gives  his  picture,  and  gives  it  so  inwrought  into  the 
soul  itself  Wherever  thou  goest,  I  will  have  thee  carry 
my  picture,  even  in  thy  breast.  Great  friendliness.  And 
this  is  an  image  that  can  grow;  for  it  is  a  living  image, 
not  a  dead  show.  It  is  a  vital  image  ihat  is  capable  of 
improvement,  and  growing  liker  and  liker,  and  still  of 
growing  liker  and  liker,  as  the  image  is.  "  By  beholding 
the  glory  of  the  Lord,  we  are  changed  into  the  same  image, 
from  glory  to  glory,  as  by  the  Spirit  of  the  Lord,"  2  Cor. 
iii.  18.  What  a  mighty  friendliness  is  this!  But  then  I 
should  come,  in  the  fourth  place,  to  show, 

4.  What  friendliness  he  expresses  towardsthe  soul,  upon 
its  backsliding,  after  all.  How  graciously  he  recalls  the 
backsliding  soul,  and  what  his  workings' towards  it  are 
herein  and  hereupon.  But  methinks  the  hearing  of  all  this 
should  set  many  a  heart  on  work  among  us.  Oh,  who 
would  not  have  such  a  friend"?  Who  would  want  such  a 
friend,  if  he  be  to  be  had?  If  friendship  with  him  be  a 
pos.sible  thing,  oh,  why  should  I  live  upon  earth  without 
It  1  They  are  dark  and  gloomy  days  wherein  generally  men 
go  from  morning  to  night,  and  know  nothing  of  this 
friendly  converse  with  him.  Oh,  why  should  not  my  soul 
be  open  to  the  entertainment  of  such  a  friendly  ovei^turei 
Why  should  not  I  fall  in  with  it  1  Why  should  such  a  day 
be  lost  to  me  1  Why  should  such  a  day  as  this  be  past 
over?  the  day  of  treaty  betwixt  the  blessed  God  and 
wretched  souls.  Why  should  I  lose  such  a  day,  and  not 
be  immediately  and  out  of  hand  taken  into  this  blessed 
state  of  friendship  with  God,  and  give  up  myself  abso- 
lutely and  entirely  to  him  ?     But  now  to  proceed : 


SERMON  XXXII. * 

James  ii.  23. 

And  the  scripture  teas  fulfilled,  <^c. 

4.  It  is  a  further  expression  of  friendliness  on  God's 
part,  towards  these  believing  ones,  that  when  they  wander 
and  backslide  from  him,  he  recalls  ihem  and  recovers 
them — takes  a  course  for  their  reducement — will  not  let 
them  go  so  as  at  length  to  lose  them,  by  not  using  the 
tnost  apt  and  fit  means  for  their  recovery  and  final  salva- 
tion. How  often  is  his  voice  heard  crying  out,  "  Return, 
return,  ye  backsliding  children."  How  full  of  affection  to 
this  purpose  are  there  many  verses  in  Jeremiah  iii.  Plead- 
ing, striving  with  backsliding  wanderers,  that  they  would 
Preaclied  October  22nd,  1683. 


return.  Indeed  it  is  such  an  aggravation  to  the  sinner,  as 
it  might  make  it  astonishing  to  us,  that  such  as  have  been 
treated  with  such  kindness  and  friendliness  as  doth  ap- 
pear in  all  the  fore-mentioned  instances,  should  yet  be  so 
prone  to  backslide  and  deviate.  How  might  it  confound 
us  to  think  that  such  a  spirit  should  be  in  us,  that  no  en- 
ticements, no  endearments,  will  stay  or  hold  us  in  with 
this  our  great  and  blessed  friend,  but  that  we  should  still 
he  so  apt  to  make  excursions.  What  with  convictions  we 
have  continual  reason  to  discern,  and  with  sorrow  and 
shame  to  confess  in  this  kind,  is  what  we  find  in  the  word 
of  truth,  and  in  the  sacred  records  often.  "  My  people  are 
bent  to  backslide  from  me,"  Hosea  xi.  7.  A  people  that 
might  call  them.selves  his,  and  whom  he  calls  his,  that 
there  should  be  such  a  bent  in  them,  not  a  weak  inclina- 
tion only  appearing  now  and  then,  and  usually  overcome, 
but  a  stiff  and  steady  bent,  as  the  expression  signifies  • 
this  is  very  amazing.  And  that  there  is  a  continual  bent 
and  proneness  this  way,  the  apostle's  caution  to  Christians 
doth  too  plainly  signify.  "  Take  heed,  brethren,  lest  there 
be  in  any  of  you  an  evil  heart  of  unbelief,  in  departing 
from  the  living  God,"  Heb,  iii.  12.  They  who  believe  have 
still  rea.son  to  say,  "  Lord,  help  our  unbelief"  Thej'  who 
have  that  for  the  nature  and  kind  of  it  which  was  the  faith 
of  Abraham,  and  whereupon  God  imputes  righteousness 
to  him,  they  are  not  throughout  always  of  his  practice,  do 
not  constantly  walk  by  that  faith.  Though  that  faith,  in 
the  nature  and  kind  of  it,  was  .spoken  of  as  so  common  to 
him  with  all  believers,  that  it  is  designedly  represented 
and  held  forth  to  us,  as  neither  confined  to  the  circum- 
cision nor  to  the  uncircumcision.  And,  ergo,  so  mightv  a 
stress  is  laid  upon  this  thing,  that  he  had  this  upon  which 
God  judged  him  righteous  before  he  was  circumcised  ; 
that  so  it  might  be  understood  that  this  faith,  and  the  ju.s- 
tifying,  saving  effects  of  it,  were  not  confined  to  the  Jew 
or  Gentile,  but  common  to  believers  of  both  sorts  by  I  he 
same  faith;  God  justifying  the  circumcision  and  uncir- 
cumcision too,  through  the  same  faith,  as  you  find  Rom. 
iii.  30. 

But  this  faith  hath  its  remission,  (as  to  degree,  and  as 
its  exercise,)  its  great  and  sinful  intermissions;  for  all  in- 
termissions of  acts  are  not  sinful ;  but  there  are  sinful  in- 
termissions too  of  the  exercise  of  faith  very  frequently,  and 
then  what  is  the  issue  and  effect!  Departing  from  ihe  li- 
ving God,  backsliding,  drawing  off  from  God,  as  faith  is  a 
coming  to  him.  "Come  unto  me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  rest."  "He  that 
Cometh  unto  me,  1  will  in  no  wise  cast  out."  Believing 
is  coming;  disbelieving,  not  believing,  ceasing  lo  believe, 
that  is  departing  from  him — going  off.  Take  heed  of  "  nn 
evil  heart  of  unbelief,"  which  lies  in  that  departure  from 
the  living  God. 

But  as  that  is  indeed  on  their  parts  a  most  unfriendly 
thing,  oh,  how  friendly  is  it,  that,  when  they  depart,  he 
calls  after  them,  "  Whither  are  ye  going?"  Rather  might 
be  have  said,  and  with  infinitely  higher  reason,  "Be  gone 
then.  Will  you  be  gone? — then  depart  for  ever."  I  say 
with  higher  reason,  than  he  who  once  said  somewhat  like 
it.  It  is  said  of  that  morose  philosopher,  (who  was  wont 
lo  be  called  the  Cynic,)  that  his  .servant  Manes  was  leav- 
ing him,  withdrawing  hirnself  from  him,  and  was  gone. 
Some  of  his  friends  would  have  had  him  send  after  him,  lo 
have  reduced  him.  '  Fetch  him  back?  No,  (sailh  he,)  ihar 
is  a  mean,  that  is  a  turpid  action.  It  is  very  mean  and  di.s- 
honourable  (saith  he)  lhat  Manes  should  think  lhat  he 
could  live  wiihout  Diogenes,  and  Diogenes  should  rot 
live  without  Manes:  never  send  after  him.'  Oh!  wiih 
how  infinitely  higher  rea.son  might  God  have  said  so. 
"That  is  mean,  that  they  should  think  they  could  live 
wiihout  me,  but  I  cannot  live  without  them.  If  they  will  be 
gone,  let  them  go."  But  he  doth  not  do  so;  and,  ergo, 
you  may  understand  it  is  pure  friendliness  towards  them, 
that  when  they  are  departed  and  gone,  he  ever  calls  after 
them;  that  he  should  direct  his  proclamation  to  be  made 
in  such  cases.  Go  and  proclaim  these  words,  "Return, 
return,  O  ye  backsliding  children,"  as  it  is  in  Jeremiah  iii. 
That  he  should  insist  upon  it,  urge  and  inculcate  it,  as  he 
doth.  You  have  the  same  thing  again,  Hosea  xiv.  1.  "O 
Israel,  return  unto  the  L.ord  thy  God;  for  thou  hast  fallen 


FRIENDSHIP  WITH  GOD, 


Serm.  XXXll. 


by  thine  iniquity,— I  will  heal  their  backsliding,  I  will 
love  them  freely :  for  mine  anger  is  turned  away  from  him," 
ver.  4.  How  gracious  an  invitation  doth  he  send  after  such 
as  ate  backsliders,  revolted  and  gone,  to  return  and  come 
back  agam.  He  orders  that  they  "shall  hear  a  voice  be- 
hind them,  a  word  (as  Isa.  xxx.  21.)  saying.  This  is  the 
way,  walk  ye  in  it."  As  if  he  should  have  said,  Alas !  you 
mistake  your  way,  whither  are  you  going  1  This  is  the 
right  way.  You  are  going  away  from  your  God; — you 
seem  most  dangerously  to  mistake  your  way,  when  you 
are  going  to  the  right  hand,  or  going  to  the  left  hand.  This 
is  not  your  way  to  God,  and  to  rest,  and  blessedness,  and 
peace,  and  a  finally  good  stale.  And  by  many  media,  and 
somelimes  immediately,  he  causeih,  and  he  maketh  such 
a  voice  to  be  heard,  "a  voice  behind  them,"  or  that  shall, 
some  way  or  other,  reach  their  ears,  and  reach  their  hearts. 
Somelimes  he  takes  care  that  they  shall  meet  it  in  the 
Bible ;  drops  a  word  into  their  minds,  which  they  have 
heretofore  read,  or  providentially  puts  it  under  their  eye. 
How  many  such  sca.sonable  voices  nave  there  been  to  poor 
wanderers,  that  if  they  have  taken  up  this  Book  (and  some- 
times it  may  be  very  carele.s.sly,  and  without  design)  they 
have  met  with  a  passage  that  hath  struck  them.  1  am  out 
of  the  way,  I  must  go  back  to  my  God  again.  Sometimes 
they  meet  with  it  in  a  sermon;  sometimes  in  the  conver- 
sation of  a  pious  friend;  sometimes  in  a  providence,  in  an 
affliction,  a  loss,  a  sickness,  a  pain.  Sometimes  stroke 
comes  upon  stroke,  in  such  kinds:  and  if  they  will  wan- 
der in  by-paths,  God  hedgeth  up  the  way  with  thorns,  and 
they  are  constrained  to  retreat  and  go  back:  ihey  can  find 
no  other  way  but  to  return.  It  is  the  world,  commonly, 
that  insnares  and  entices  away  men's  hearts  from  God,  that 
he  imbitters  to  them.  And  sometimes  they  meet  with  so 
great  losses  in  worldly  respects,  that  thereupon  they  begin 
to  say.  Why  at  this  rate  I  may  lose  all,  sure  it  concerns 
me  to  ascertain  to  myself  somewhat  that  cannot  be  lost. 
And  the  effect  is  sometimes  such  that  they  must  say,  If  I 
had  not  that  lo.ss,  I  had  lost  myself.  If  I  had  not  lost  such 
and  such  a  part  of  my  estate,  in  all  likelihood  I  had  lost 
my  soul,  that  was  going. 

God  hath  by  such  a  means  reduced  me,  recovered  me, 
made  me  bethink  myself.  I  must  make  sureof  my  relation 
to  God,  of  a  portion  in  God,  or  be  ruined  for  ever.  But 
whatsoever  the  means  be,  there  is  wonderful  kindness  and 
friendliness  in  the  thing. 

Sometimes  this  voice  comes  more  immediately.  And 
indeed  if  it  do  not  so,  he  doth  afford  media;  if  he  by  these 
doth  not  himself  work  the  effect  and  touch  the  heart,  it  is 
never  brought  about.  He  speaks  inwardly  by  his  Spirit, 
striving  by  that;  striking  the  soul  by  convictions,  rousing 
it  by  terrors;  and  when  it  is  seasonable  allures  it,  and  by 
pleasantness  and  sweet  relishes  of  better  things  than  they 
can  gain  by  their  wanderings.  And  then  also  he  sets  con- 
science on  work,  and  makes  that  to  fall  out  and  fight  with 
themselves,  and  they  are  engaged  in  soliloquies  and  in  dis- 
coursing and  debating  the  matter  with  their  own  souls. 
What  shall  I  get  by  this  course  of  wandering,  to  which  I 
seem  to  have  indulged  myself  a  liberty  1  what  will  come 
of  it?  He  makes  their  own  hearts  and  reins  to  instruct 
them  in  the  night  season,  and  then  to  commune  with 
themselves  on  their  bed,  and  be  .still,  in  great  silence,  to 
discourse  and  reason  the  matter  with  their  own  souls ;  and 
so  one  way  or  other  reduceth  and  calls  back  the  poor  wan- 
derer. Oh  how  great  is  the  friendliness  of  all  this.  And 
then, 

5.  It  is  great  kindness  and  friendliness,  when  they  do 
return,  and  are  reduced,  that  he  so  freely  forgives  them; 
that  he  pardons  so  copiously,  so  plentifully.  As  there  is 
plenteous  forgiveness  with  him,  he  is  ready  to  multiply 
pardons  beyond  what  they  can  have  the  confidence  many 
times  to  ask ;  that  when  they  must  upon  occasion,  and  when 
their  hearts  are  touched  with  a  lively  sense  of  their  own 
disengenuous  dealings,  when  they  come  to  present  and 
prostrate  themselves  before  the  mercv  seat,  they  must  be  in 
such  postures  as  that  holy  man — "  I  blush,  I  am  ashamed, 
I  am  confounded,  and  not  able  to  lift  up  my  face  before 
thee."  He  is  in  this  case  more  ready  lo  forgive  than  they 
can  be  to  ask  forgiveness.  Not  unto  "seven  times,  but 
tinto  seventy  times  seven."  They  would  be  soon  ashamed 
to  ask  at  that  rate.      And   when   they  are  convinced 


thoroughly,  and  in  good  earnest,  they  are  very  unapt  to  for- 
give themselves  as  God  is  apt  to  forgive  them.  And  indeed 
he  is  so  much  the  more  ready  to  forgive,  by  how  much  the 
less  apt  they  are  to  forgive  themselves.  Self-loathing,  self- 
accusing,  self-abhorrence;  they  are  the  best  part  of  the 
claim  that  they  can  make  to  forgiveness ;  to  say,  that  to 
them  belongs  shame  and  confusion  of  face,  but  to  him 
righteousness.  As  to  any  thing  that  is  in  them,  or  can 
have  place  there,  there  is  nothing  that  hath  more  an  aspect 
and  look  towards  forgiveness  from  God,  than  their  .severity 
towards  their  own  souls.  They  think  with  themselves, 
taking  measure  (as  they  are  too  prone  to  do)  of  God's 
greatness  by  their  own  littleness,  of  his  immense  goodness 
by  the  narrowness  of  their  own  spirits ;  and  what  ihey  find 
their  own  inclinations  to  be  towards  others  that  offend 
them,  implied  by  that  question  of  Peter  to  our  Lord, 
"  How  oft  shall  my  brother  sin  against  me,  and  I  forgive 
himl  till  seven  times'?  Jesus  saith  unto  him,  I  say  not 
unto  thee.  Until  seven  times;  but  until  seventy  times 
seven,"  Matt,  xviii.  21,  22.  On  hearing  this,  the  disciples 
say  altogether,  "  Lord,  increase  our  faith,"  Luke  xvii.  5. 

We  do  not  know  how  to  conceive  of  so  large  and  so 
copious  a  forgiveness,  or  promise  to  forgive,  as  this.  Lord, 
increase  our  faith,  if  such  a  thing  as  this  be  looked  for  from 
us.  We  know  not  how  to  comprehend  it.  So  much  more 
incomprehensible  and  inconceivable  is  that  readiness  to 
forgive  which  resides  in  the  fountain,  in  him  who  is  the 
Father  of  all  mercy,  and  of  all  compassion,  and  who  hath 
made  himself  known  by  the  name  of  "  The  Lord  God, 
merciful  and  gracious,  long-suffering,  and  abundant  in 
goodness  and  truth.  Keeping  mercy  for  ihou.sands,  forgiv- 
ing iniquity  and  transgression  and  sin,"  Exod.  xxxiv.  6,  7. 
Men  do  not  know  how  to  conceive  this  of  God,  and  ergo 
reason  thus  with  themselves,  I  should  not  know  how  to 
forgive  another  offending  me  so  oftentimes.  Alas!  saith 
God,  "  For  my  thoughts  are  not  your  thoughts,  neither  are 
your  ways  my  ways,  saith  the  Lord.  For  as  the  heavens 
are  higher  than  the  earth,  so  are  my  ways  higher  than 
yours,  and  my  thoughts  than  your  thoughts,"  Isa.  Iv.  8,  9. 
They  are  apt  to  measure  God  by  their  span  and  inch.  As 
the  distance  is,  and  infinitely  more,  between  heaven  and 
earth,  "  and  as  far  as  the  east  is  from  the  west,  so  far  he 
removeth  our  transgression  from  us."  It  is  in  the  same 
context  we  are  told  he  multiplies  to  forgive,  or  he  abun- 
dantly pardons.  "  Let  the  wicked  forsake  his  way,  and  the 
unrighteous  man  his  thoughts:  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him;  and  to  our 
God,  for  he  will  abundantly  pardon,"  or  will  multiply  to 
pardon,  that  is  the  emphasis  of  the  Hebrew  expression. 
But  how  can  this  be  understood,  that  God  should  pardon 
so  numerous,  so  multiplied  transgressions  as  oursl  Why 
ergo,  those  words  come  in.  My  ways  are  not  as  your  ways, 
&c.  Indeed  if  any  should  think  hereupon  to  turn  this 
grace  into  lasciviousuess,  that  is  to  turn  themselves  quite 
out  of  it.  "For  sin  shall  not  have  dominion  over  you: 
for  ye  are  not  under  the  law,  but  under  grace,"  Rom.  vi. 
14.  These  are  inconsistent  terms,  to  be  under  grace  and 
under  the  dominion  of  sin.  Most  certain  it  is  (as  hath 
been  told  you  before)  that  God  doth  impart  the  righteous- 
ness and  the  sanctifying  Spirit  of  Christ  together,  never 
separately.  "  And  such  were  some  of  you :  but  ye  are 
washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the 
name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God," 
1  Cor.  vi.  1 1 .  If  any  should  say  in  their  own  hearts.  Now 
I  may  sin  freely,  grace  will  abound.  Let  us  sin,  becau.-e 
grace  abounds,  or  that  it  may  abound.  "  God  forbid  (saith 
an  apostle.)  How  shall  we,  that  are  dead  to  sin,  live  any 
longer  therein  1"  Rom.  vi.  2.  To  reason  so  is  to  reason 
yourselves  quite  out  of  all  interest  in  grace  at  all.  To 
leave  yourselves  nothing  at  all.  Because  that  grace  is  in 
tho.se  streams  and  communications  of  it  inseparable  from 
itself.  That  is  pardoning  grace,  and  renewing,  sanctifj^ing 
grace,  they  run  together  pari  passu.  And  God  justifies 
none  in  their  rebellion.  I  will  pardon  you;  I  will  heal 
your  backslidings,  and  love  you  freely.  Only  acknowledge 
thine  iniquities,  Jer.  iii.  12,  13.  and  thence  lo  ihe  19th 
verse.  Here  you  have  God  pleading  with  himself  on  the 
behalf  of  these  back.sliding  ones,  what  he  shall  do  with 
them.  How  shall  I  put  thee  among  the  children  1  How 
shall  I  ever  look  upon  thee  as  a  child  more  1    Why,  saith 


Sebm.  XXXII. 


FRIENDSHIP  WITH  GOD. 


863 


he,  thou  shalt  call  me  "  My  Father,"  and  not  turn  away 
from  me.  How  shall  I  do  this  !  Why,  I  have  bm  this  one 
way,  to  do  it  inwardly,  to  touch  their  hearts.  How  shall 
I  ever  treat  you  as  children  agam  1  Why,  I  tell  you  the 
truth,  I  must  inwardly  prompt  you  to  betake  yourselves  to 
me  with  inward,  child-like,  filial  humiliation,  contrition 
and  repentance,  so  as  to  make  you  own  me  for  yonr  Father 
with  relenting,  tender,  broken'hearts.  Then  I  shall  assign 
you  the  pleasant  portion  among  the  children,  not  disinhe- 
rit you,  not  put  you  out  of  the  family.  But  these  works  of 
grace  must  be  carried  on  towards  you  conjunctly,  or  not 
at  all.  Therefore,  that  soul  which  remains  under  the  pow- 
er of  sin  reigning  in  it,  and  wherein  it  hath  a  throne,  that 
soul  hath  nothing  to  do  with  pardoning  mercy,  while  this 
is  his  case  ;  for  he  hath  nothing  to  do  with  pardoning 
mercy  out  of  Christ.  And  if  he  be  in  Christ,  then  Christ 
is  made  unto  him  "  wisdom,  and  righteousness,  and  sancti- 
fication,  and  redemption,"  2  Cor.  i.  30.     But  again, 

6.  Friendliness  appears  towards  those  that  have  made  a 
defection,  and  in  great  degrees  gone  off  from  God,  that  he 
doth  not  (while  it  is  but  in  such  degrees)  withdraw  his 
Spirit.  "Take  not  thy  Holy  Spirit  from  me,"  says  the 
penitent  Psalmist,  Ps.  li.  II.  "and  cast  me  not  out  of  thy 
presence."  The  Spirit  is  all  this  while  not  yet  gone;  it 
doth  not  desert  them.  It  hath  formed  such  into  habita- 
tions for  itself;  "  made  them  habitations  for  God  through 
the  Spirit,"  Ephes.  i.  11.  Temples  they  are  of  the  Holy 
Ghost.  He  will  let  it  appear  that  he  is  not  easy  to  remove; 
not  apt  to  withdraw  and  quit  his  habitation,  and  to  make 
a  .sacred  habitation  or  temple  de.solate.  Ergo,  prays  the 
Psalmist,  "  0  do  not  take  thy  Spirit  from  me,  nor  ca.st  me 
out  of  thy  presence !"  The  Spirit  was  not  totally  with- 
drawn, even  as  to  his  sense;  he  apprehended  it  to  be  with 
him  still.  When  he  saith,  "  take  it  not  away,"  he  appre- 
hended he  then  had  it;  and  when  he  saith,  "cast  me  not 
away  from  thy  pre.sence,"  he  apprehends  himself  to  be  in 
God's  presence  ;  I  am  yet  with  thee.  And  yet  there  was 
a  seemingness,  a  look,  an  aspect,  in  the  present  state  of 
things  between  God  and  him,  as  if  he  was  about  to  cast 
him  out,  according  to  "  O  do  not  cast  me  out  of  thy  pre- 
sence!" that's  death,  that's  deadly  to  me.  Oh  !  he  dread- 
ed to  be  cast  out ;  but  at  the  same  time  he  apprehends 
himself  not  cast  out,  according  to  that  in  Ps.  Ixxiii.  23. 
"  Nevertheless  I  am  still  with  thee ;  thou  boldest  me  with 
thy  right  hand."  "  I  am  ever  with  thee,"  saith  he  in  one 
place;  and  saith  in  the  other,  "cast  me  not  out  of  thy  pre- 
sence." And  lay  this  together,  and  they  carry  this  signi- 
fication and  .sense  with  them,  that  the  hand  which  seemed 
to  thrust,  held  at  the  same  time.  The  hand  (I  .say)  that 
seemed  to  throw  them  away,  it  held  them  to  him  at  the 
same  time. 

And  such  semblances  there  are  between  friends,  when 
on  the  one  part  there  is  occasion  given  to  resent  unkind- 
ne.ss;  one  may  thrust  at  such  a  one,  as  if  one  would  have 
him  be  gone,  yet  hold  at  the  same  time,  as  loth  to  let  him 
go.     And  again, 

7.  This  friendline.ss  further  appears  in  the  same  casein 
the  recomposing  of  the  frame  of  your  spirits,  when  all  was 
miserably  shattered  and  discomposed.  In  the  wanderings 
of  such,  they  waste  their  strength  :  they  fall  and  break 
their  bones.  All  things  are  put  out  of  frame  with  them. 
Oh  !  what  kindness  it  is  to  recompo.se  that  shattered 
frame !  It  comes  to  this  sometimes,  that  Chri.st  is  to  be 
formed  again  in  the  soul,  as  in  that,  Gal.  iv.  19.  "  Of 
whom  I  travail  in  birth  again  until  Christ  be  formed  in 
you."  The  work  of  the  new  creation  is  (as  it  were)  to  be 
done  over  again.  "Create  in  me  a  clean  heart,  O  God, 
and  renew  a  right  spirit  within  me,"  Ps.  li.  10.  Here  is 
more  creating  work  to  be  done  again,  new  creating  work 
to  be  done.  Not  as  if  there  were  nothing  left,  as  though 
there  were  no  residue;  bm  there  is  much  to  be  done  de 
novo.  "  I  create  the  fruit  of  the  lips  peace,  peace."  What- 
soevei  is  to  be  produced  out  of  a  foregoing  state  of  non- 
entity, this  mu.st  be  still  creation.  This  heart  was  become 
unclean  ;  there  must  be  a  cleanness  now  wrought  in  it  by 
creation.  "  Create  in  me  a  new  heart."  The  frame  of 
my  spirit  was  all  wrong — "  renew  a  right  spirit  within 
me,"  saith  the  Psalmisr.' 

And  how  much  of  friendliness  is  there  in  this.  The 
backslidden,  wandering  soul  hath,  in  its  departure  from 


God,  put  all  out  of  joint  and  frame;  every  thing  is  asniss. 
The  jieart  was  inwrapt  in  darkness,  and  he  enlightens, 
and  with  his  beams  penetrates  that  darkness.  It  was 
dead,  and  he  quickens  it.  It  wa5  grown  a  vague  heart, 
and  he  makes  it  serious.  A  hard  heart,  and  he  molifies 
it,  softens  it  again,  makes  it  tender.  The  conscience  was 
stupified,  but  he  awakens  it  to  the  work  and  business  of 
its  office.  Love  was  grown  cold,  he  makes  the  fire  glow 
again.  Desires  faint  and  languid,  they  become  now 
strong  and  vigorous.  The  soul  was  grown  terrene  and 
worldly,  thinking  to  compensate  and  make  up  to  itself  out 
of  this  world  what  it  had  lost  in  God,  and  in  his  commu- 
nion, and  in  the  enjoyment  of  his  Christ,  and  so  was  fallen 
into  a  friendly  treaty  with  God's  enemy.  "  Know  ye  not 
that  the  friendship  of  this  world  is  enmity  with  God  1" 
He  opportunely  breaks  this  league,  renders  this  world 
again  a  contemptible  thing,  brings  the  poor  soul  to  over- 
come it.  "Whatsoever  is  born  of  God  overcometh  the 
world,"  gets  it  under  his  feet,  triumphs  over  it ;  so  that 
the  soul  is  enabled  to  say.  What  a  vile,  despicable  thing 
is  all  this  world,  to  become  (as  it  were)  the  competitor  and 
rival  of  the  great  God,  for  an  opposite  and  a  ruling  inte- 
rest in  my  heart  and  .soul ! 

This  IS  wonderful  kindness,  tn  recompose  the  frame  of 
the  soul  when  all  is  out  of  course.  He  finds  the  poor 
creature  wounded,  and  he  heals  the  wound;  doth  the  part 
of  the  good  Samaritan,  pours  in  wine  and  oil ;  when  the 
wretched  creature  was  fallen  among  thieves,  got  into  bad 
company,  and  there  wounded  and  broken,  maimed,  and 
made  miserably  decrepid,  he  heals  all.  If  you  turn  1  will 
heal  your  backslidings.  "  Heal  my  soul  that  haih  sinned 
against  thee,"  saith  the  Psalmist,  Psalm  xli.  4.  I  am  sen- 
sible of  wounds,  bruises,  and  broken  bones;  heal  my  soul. 
E-xperience  makes  such  say  as  they  come,  "  Let  us  return 
unto  the  Lord  ;  for  he  hath  torn,  and  he  will  heal  us  ;  he 
hath  smitten,  and  he  will  bind  us  up,"  Hosea  vi.  1.  This 
is  still  great  friendliness.     And, 

8.  When  it  is  most  seasonable,  he  restores  them  peace 
and  joy  in  the  Holy  Ghost;  "the  joy  of  his  salvaiion," 
which  the  Psalmist  supplicates  for  in  that  penitential 
Psalm  li.    And, 

9.  He  helps  them  in  conflicts  all  along.  Their  life  is  to 
be  a  continual  conflict.  This  is  friendly  to  stand  by  them 
when  they  are  in  conflicts  with  flesh  and  blood,  and  con- 
flicts with  principalities  and  powers.  "Satan  haih  desired 
to  have  you,"  saith  our  Saviour,  speaking  directly  to  Pe- 
ter, but  in  the  plural  number,  Luke  xxii.  31.  "but  I  have 
prayed  for  thee,  that  thy  faith  fail  not."  He  would  have 
you  ;  Satan  hath  a  mind  to  you,  he  covets  you  ;  but  I  have 
prayed.  God  hath  put  these  believing  ones  out  of  doubt 
concerning  his  kind  piopensions  towards  them  in  refe- 
rence to  this  case  of  their  being  templed,  by  this,  that  he 
hath  set  over  them  "  a  merciful  and  faithful  High  Priest, 
who  himself  having  suffered,  being  tempted,  is  able  to 
succour  them  that  are  tempted,"  Heb.  ii.  17,  18.  and  ch. 
iv.  15,  16.     And  in  the  last  place, 

10  This  friendliness  appears  on  God's  part  in  introdu- 
cing them  at  last  into  the  heavenly  society,  who  are  all  to 
be  as.sociated  with  himself  and  his  Christ  for  ever.  He 
enables  them  to  overcome,  and  they  then  must  sit  down  with 
him  upon  histhronc.  "  Blessed  and  holy  is  he  that  hath  part 
in  the  first  resurrection;  on  such  the  second  death  hath 
no  power,  but  they  shall  be  priests  of  God  iinl  of  Chri.st, 
and  shall  reign  with  him  a  thousand  years,"  Rev.  xx.  G. 
This  is  great  friendliness  indeed,  that  can  never  be  satis- 
fied, but  with  eternal  converse,  to  be  everlastingly  of  the 
same  society.  Then  those  that  were  of  Abraham's  faith, 
with  those  other  great  worthies  that  we  find  mentioned  to- 
gether often,  and  particularly  in  Hebrews  xi.  are  all  now 
gathered  to  sit  down  with  Abraham,  Isaac,  and  Jacob,  in 
the  kingdom  of  God,  where  all  these  friends  are  to  be 
entertained  totrether  in  one  .society.  This  is  an  agreed 
thing,  and  the  known  and  declared  pleasure  of  God  and 
Christ ;  a  matter  concerted  between  him  and  his  Son."  I 
will  that  those  whom  thou  hast  given  me  be  with  me  where 
I  am  in  glory."     And  he  tells  us  elsewhere,  he  is  always 

I  heard  ;  ergo,  the  matter  is  agreed  between  him  and  his 
Father.  So  that  this  faith,  upon  which  persons  are  count- 
ed or  called  (as  Abraham  was)  the  friends  of  God,  who  do 

J  believe  as  he  did,  doth  not  only  now  justify,  but  finally 


864 

save.  And  that  indeed  ought  to  compose  our  minds,  and 
lessen  the  wonder  with  us,  when  we  find  that  God  is  so 
frequently  gathering  and  drawing  up,  one  after  another, 
out  of  this  world  of  ours,  divers  from  among  ourselves, 
gone  into  the  bosom  of  the  earth,  and  into  Abraham's  bo- 
som, being  believers  with  Abraham's  faith,  and  now  got 
into'possession  of  the  same  blessedness  that  he  hath  been 
so  long  possessed  of  Let  us  all  wait :  God  will  gather  us 
up  all  in  time.  For  those  who  have  lived  by  this  faith,  they 
are  all  designed  to  one  and  the  same  slate.  They  must  be 
for  ever  together  with  the  Lord;  and  ergo,  we  ought  to 
comfort  our  own  hearts,  and  to  comfort  one  another,  (as 
the  apostle  concludes,  1  Thess.  iv.)  with  these  words; 
"  Then  we  which  are  alive  and  remain  shall  be  caught  up 
together  with  them  in  ihe  clouds,  to  meet  the  Lord  in  the 
air  ■  and  so  shall  we  ever  be  with  the  Lord." 


FRIENDSHIP  WITH  GOD. 


Serm,  XXXIIl. 


SERMON  XXXIIL* 

James  ii.  23. 
And  the  scripture  was  fulfilled ,  (f-c. 


Now  we  have  spoken  of  the  former  part  of  God's  friend- 
liness towards  believers  ;  and  in  reference  thereto  we  have 
considered  this  friendship  objectively  and  passively.  Abra- 
ham was  called  the  friend  of  God ;  that  is,  one  towards 
whom  God  did  express  a  great  deal  of  friendship.  We 
are  now  to  consider  this  friendship  subjectively  on  our 
part,  as  that  whereof  we  are  the  subjects,  if  we  be  be- 
lievers; and  to  consider  what  appearances  there  are  in  the 
exercise  of  such  a  faith  of  a  friendly  mind  towards  God. 
What  hath  formerly  been  noted  to  you,  mnst  sliU  be 
remembered,  that  there  can  be  no  true  friendship  between 
God  and  man,  but  with  the  reservation  of  the  order  of 
superiority  and  inferiority  between  him  and  us;  for  such 
friendship  as  shall  be  inconsistent  with  that,  we  must  still 
reserve  this  always  in  our  thoughts,  that  he  is  infinitely 
above  us;  and  we  are  upon  all  accounts  most  inconsider- 
able, mean,  and  little,  (next  to  nothing,)  in  comparison  of 
him;  that  he  is  a  friend  to  us,  as  he  is  all-sufficient,  in- 
finitely full,  and  self-communicative;  but  that  our  friend- 
ship towards  him  is  such  as  belongs  to  indigent,  craving, 
necessitous,  empty  creatures,  that  can  at  best  only  be 
brought  into  an  aptitude  to  receive  and  lake  in  his  com- 
muni^cations.  And  indeed  that  faith  is  the  receptive  prin- 
ciple upon  which  Abraham  was  said  to  be  accounted 
righteous.  .v      t 

This  must  be  always  remembered;  and  being  so,  then  l 
say  such  friendliness 'towards  God  as  can  consist  with  our 
Slate,  and  wilh  a  slate  of  things  between  him  and  us,  doth 
eminently  appear  in  many  great  indications,  in  or  about 
the  exercise  of  that  faith  towards  him,  upon  which  he  jus- 
tifies, and  is  finally  to  save. 

There  appears  to  be  much  of  a  friendly  mind  towards 
him  in  this  matter  upon  this  account,  that  the  world  is  so 
generally  obdured  and  set  against  God  by  infidelity;  so 
that  such  a  faith  in  him  is  a  very  singular  thing  m  the 
world  "  Who  hath  believed  our  report  1  and  to  whom  is 
the  arm  of  the  Lord  revealed  V  as  the  complaint  is,  I^a. 
liii.  1.  when  the  design  was  to  give  a  representation  of  the 
Son  of  God  in  his  descent  into  this  wretched  world  of  ours, 
and  that  low  and  mean  state  of  humiliation  which  he  sub- 
mitted himself  to  here,  when  ho  became  a  man  of  sorrows 
and  acquainted  with  griefs.  Here  is  a  report  to  he  made 
of  these  things  unto  the  world.  But  who  believes  our 
report  1  Where  shall  we  find  those  that  will  believe  or 
■  regard  it  1  We  speak  every  where  to  deaf  ears,  and  repre- 
sent these  matters  to  blind  eves ;  hearts  obdured  and  shut 
up  in  unbelief  But  where  anv  eyes  and  ears  are  "pened, 
hearts  made  attentive  and  flexible,  though  this  be  of  ^^'j  ^ 
own  promising,  he  looks  upon  it  with  a  kind  eye.  Well, 
now  I  find  then  there  are  some  among  men  that  are  not  so 
under  the  power  of  a  vicious  prejudice,  but  they  can 
hear  and  receive  what  is  reported  and  revealed  to  them 
»  Preaclied  October  29tli,  1693. 


about  those  great  and  glorious  things  which  the  Gospel 
contains.     "  They  have  not  all  obeyed  the  Gospel,"  as  the 
apostle  speaks,  Rom.  x.  ItJ.  referring  to  and  quoting  this 
passage,  Isa.  liii.  1.  "  For  Esaias  saith,  who  halh  believed 
our  report  r'     We  may  go  whither  we  will,  and  scarce 
can  find  any  one  who  believes  what  we  say,  though  we 
speak  the  greatest  and  most  glorious  things,  things  of  the 
mo.sl  pressing  necessity   and  highest   importance  to  the 
persons  theniselves  to  whom  we  speak.     If  there  be  here 
and  there  some  in  a  corrupt  and  degenerate  world  that 
will  "ive  ear  and  any  regard  to  what  is  spoken  from  hea- 
ven in  the  name  of  the  Lord  about  the  great  concernments 
of  souls,  these  are  the  persons  that  have  found  favour  in 
his  eyes-  he  looks  upon  them  with  a  kind  eye,  as  he  did 
upon  Noah  in  such  a  corrupt  state  of  things.  "  Thee  have 
I  found  righteous  before  me."     Therefore,  for  thee  1  am 
resolved  there  shall  be  an  ark  prepared,  that  thou  mayest 
be  so  far  subservient  to  that  design  of  thine  own  preserva- 
tion as  to  be  employed  in  preparing  that  ark.  Andwheiice 
came  it  that  he  did  so  1     It  is  referred  to  his  faith.        By 
faith  he  being  warned  of  God,  and  moved  with  fear,  pre- 
pared the  ark,  to  the  saving  of  his  house."  Whereas  ergo, 
It  is  said.  Gen.  vii.  1.  "Thee  have  I  found  righteous  be- 
fore me  in  thy  generation."  I  will  take  care  of  thee  ;  thou 
hast  borne  a  friendly  mind  towards  me,  and  I  will  do  the 
part  of  a  friend  towards  thee.     I  say,  wherein  this  is  said, 
we  find  wherein  this  faith  stood.     Wherein  itwas(z.e. 
in  reference   to  the  productive  principle)  that  Noah  did 
come  to  approve  himself  one  that  bore  a  just  mind  towards 
God.     Il  is  referred  all  to  this  principle,  and  resolved  all 
into  this  as  the  productive  principle,  to  wit,  "  that  Noah 
would  believe  God,"  would  take  the  word  of  God  when  no 
one  else  would  ;  "  all  flesh  having  corrupted  their  ways; 
for  it  is  said,  "he  being  moved  with  fear,  and  warned  of 
God    prepared  an  ark."     There  was  the  same  previous   \ 
warning  given  to  the  generality,  of  God's  intention  to  an- 
imadvert upon  the  wickedness  of  the  world;  arid  Noah 
was  made  use  of  as  a  "  preacher  of  righteousness    to  warn 
men  hereof  to  give  them  premonition ;  but  nobody  regards 
it  but  he  and  those  few  of  his  family  that  were  saved  with 
him      This    in  general,  God  looks  upon  as  a  piece  ot 
friendliness  towards  him,  when  any  (though  first  taught 
and  influenced  by  himself  )  do  single  and  sever  themselves 
out  from  an  infidel  world,  and  do  receive  the  report  he 
makes  from  heaven  of  the  great  things  he  hath  designed 
and  hath  put  into  a  method  in  order  to  the  recovering  and 
saving  of  lost  souls.  n,,    .   t 

But  this  I  do  only  pre-lay  as  a  general.  That  1  may 
more  dislinctly  speak  to  this  matter,  I  shall  show  you  what 
friendliness  is  shown  towards  God  in  and  about  the  exer- 
cise of  this  faith,  the  faith  that  willjustifyand  save  m  such 
thin-s  as  1  Faith  dolh  suppose,  2.  Such  things  as  it  in- 
cludes and  3.  Such  things  as  it  infers  and  draws  after  it. 
Things  of  all  these  sorts  will  appear  to  have  in  them  great 
indications  of  a  friendly  mind  towards  God;  and  such  as 
are  indeed  the  peculiarities  of  those  few  believers,  in  com- 
parison, ihat  are  to  be  found  among  men.  ,  ,  ,  , 
I  Such  things  as  this  faith  doth  suppose.  And  when  1 
speak  of  this  faith,  I  especially  mean  that  very  unitive  act 
of  faith  by  which  the  soul  closeth  with  God  m  Christ,  and 
so  whereupon  it  is  mediately  in  a  justified  estate,  and  en- 
titled to  a  final  and  eternal  salvation.  Speaking  ol  that 
verv  act  which  is  formally  unitive  betwixt  God  in  Christ 
and  the  soul,  there  are  several  other  acts  that  may  come 
under  the  general  notion  and  name  of  faith,  that  are  among 
the  things  presupposed  unto  this  act,  and  so  are  to  be  spo- 
ken to  under  the  head  of  things  supposed ;  but  I  shall  be- 
gin somewhat  lower,  and  at  what  is  more  remote  as, 
"  1  The  soul's  listening  and  inquiring  after  God,  which 
this  believing  in  God  must  needs  be  understood  to  suppose, 
in  an  ordinary  course  at  least.  They  that  at  length  come 
to  believe  in  him  as  Abraham  did ;  they  must  be  supposed, 
however  inwardly  and  secretly  prompted  hereunto,  to  have 
made  some  inquiry  after  him  first.  The  inost  content 
themselves  to  be  as  without  God  in  the  world  .  but  when 
he  halh  once  touched  a  mind  with  a  vital  touch  it  begins 
then  to  rouse  and  stir  itself  Why,  whati  Must  it  not 
have  been  some  infinitely  good  and  absolutely  firs  Bern? 
that  hath  made  me  and  all  things  1    Why  have  I  lived  m 


1 


Serm.  XXXIII. 


FRIENDSHIP  WITH  GOD. 


86i> 


ihai  contented,  voluntary  ignorance  of  him  so  long'!  The 
most  are  habitually  "alienated  from  the  life  ofGod  through 
the  ignorance  that  is  in  them,  because  of  the  blindness  of 
their  heart,"  as  the  expression  is,  Eph.  iv.  18. — "  They  are 
willingly  ignorant  of  God,"  2  Pet.  iii.  5. — "  They  like  not 
to  retain  God  in  their  knowledge,"  Rom.  i.28.  It  pleaselh 
them  not,  it  is  not  grateful  to  them ;  "  They  say  unto 
God,  Depart  from  us  ;  for  we  desire  not  the  knowledge  of 
thy  ways,"  Job  xxi.  14.  But  when  he  secretly  prompts  a 
soul  and  sailh  to  it,  "  Seek  my  face,"  there  is  immediately 
an  answer  in  the  heart, — "  Thy  face.  Lord,  we  will  seek :" 
we  can  live  without  God  in  the  world  no  longer  ;  this  is  a 
wearisome,  gloomy  sort  of  life.  Why,  then,  the  soul  is 
awakened  to  inquire,  when  it  saith,  (what  so  few  say,) 
"  Where  is  God  my  maker,  that  giveth  songs  in  the  night'?" 
Job  XXXV.  9.  Here  is  the  first  appearance  of  a  friendly 
mind  towards  God,  when  the  soul  grows  impatient  of  dis- 
tance from  him,  unacquaintance  with  him,  and  ignorance 
jf  him.  The  most  can  go  from  day  today  and  have  nothing 
to  do  with  God ;  they  can  open  their  eyes  in  the  morning, 
when  the  eyelids  of  the  morning  open  upon  them,  and  never 
say.  Where  is  God  1 — walk  all  the  day  long,  and  never  con- 
cern themselves  with  him,  as  if  they  were  a  sort  of  absolute 
beings,  and  that  this  were  the  sense  of  their  hearts;  "We 
are  lords,  we  will  come  no  more  unto  thee,"  as  in  Jer. 
ii.  31.  Full  of  themselves,  and  full  of  the  emptiness  and 
vanity  of  a  world  made  subject  to  vanity  ;  Eind  so  there  is 
no  room  for  God,  and  they  have  no  business  with  him. 
Why,  when  this  habitual  aversion  so  far  wears  off,  and  is 
counter-wrought,  as  that  the  soul  begins  to  inquire  and 
look  out  and  think  with  itself.  How  came  I  into  this  world  1 
and  how  came  there  to  be  such  a  world,  when  neither  I  nor 
it  could  be  without  a  Maker,  nor  that  Maker  without  a  rul- 
ing power  over  all ;  why  then,  "  where  is  God  my  Maker '!" 
he  giveth  to  all  life,  and  breath,  and  all  things,  that  they 
might  feel  and  find  him  out ;  and  when  this  end  in  design- 
ing, and  making,  and  sustaining  such  a  world,  and  such  an 
order  of  creatures  in  it,  is  so  far  advanced  and  comported 
with,  Now,  saith  God,  my  creature  begins  to  rouse  and  look 
after  mc;  then,  he  reckons,  is  the  first  appearance  of  a 
friendly  mind  towards  him,  when  souls  grow  impatient 
and  say,  I  can  live  without  God  no  longer.  I  pray  you 
consider  this;  with  such  as  never  had  todo  with  God, and 
never  intend  to  have,  all  this  will  signify  nothing  ;  but  with 
those  that  have  such  a  design,  and  would  fain  have  a  friend- 
ship established  betwixt  God  and  them,  these  things  will 
signify  much,  they  will  have  their  weight ;  they  can  weigh 
noihing  with  those  whom  they  do  not  concern.  But  who- 
soever can  apprehend  these  as  my  concernments,  they  are 
things  that  concern  me,  my  .soul,  my  life,  my  welfare,  my 
eternal  hope;  with  such,  what  I  say  will  be  considerable. 
And  wheresoever  there  hath  never  yet  been  any  friendly 
concern  between  God  and  the  soul,  it  is  high  time  to  look 
after  it;  and  if  ever  you  will  on  your  part,  it  must  begin  to 
express  and  show  itself  in  such  a  thing  as  this,  to  wish  thai 
asolicitude  be  awakened  in  you,  Howshall  I  do  to  find  out 
God,  that  he  should  have  given  me  breath  and  being,  that 
I  should  continually  have  lived,  and  moved,  and  had  my 
being  in  him;  and  yet  all  this  while  not  be  seeking  after 
him,  to  feel  and  find  him  out  1  this  is  the  greatest  enmity 
imaginable.  And  ergo,  to  have  a  contrary  frame  anel  dis- 
position of  spirit  beginning  to  express  itself,  must  be  some- 
what of  friendship. 

2.  There  is  a  certain  friendliness  towards  God  in  this  mat- 
ter, in  the  acknowledgment  and  entertainment  of  that  reve- 
lation that  he  hath  made  of  himself  in  his  word  as  true  and 
divine,  upon  those  characters  and  concomitant  evidences 
of  the  divinity  thereof  appearing  and  manifestly  offering 
themselves  to  view.  To  a  soul  that  hath  been  stirred  up 
to  inquire  and  bethink  itself.  How  shall  I  come  to  some 
knowledge  of  him  that  made  me  and  made  all  this  world, 
and  in  whom  alone  that  satisfying  goodness  is  to  be  found 
that  will  be  an  adequate  and  suitable  portion  and  rest  for 
my  soul  1  When  any  are  awakened  thus  to  inquire  and 
!ook  about,  and,  looking  about  them,  to  see  in  the  midst  of 
all  that  darkness  that  doth  .spreaditself  over  all  this  world, 
a  collection  of  Divine  light,  shining  forth  as  in  this  re- 
velation and  discovery  of  Goil  in  his  word — Oh,  how 
grateful  is  the  first  appearance  thereof! — when  the'glim- 
»oerings  and  glimpses  do  shine  in  this  discovery,  this  re- 


velation of  God,  how  grateful  is  it,  wheresoever  there  is  a 
friendly  mind  towards  God.  And  if  now  hereupon  the 
soul  doth  receive  the  testimony  that  is  contained  in  this 
word,  in  this  Scripture-revelation,  this  God  esteems  friend- 
ly. Thegeneralityof mendonot  receiveit;  thisistheircon- 
demnalion,  that  "light  is  come  into  the  world,  [that  light 
which  shines  in  the  Gospel  discovery,]  but  men  love  dark- 
ness" more.  If  any  do  love  the  light  more  than  that  dark- 
ness, though  it  be  from  God,  it  is  nevertheless  kindly  ac- 
cepted, and  taken  by  him  as  an  indication  of  friendliness 
towards  him.  And  we  are  to  consider  to  this  purpose, 
that  however  there  be  justice  in  this  towards  God,  there  is 
nothing  the  less  of  friendliness  ;  for  that  wheresoever  there 
is  justice  towards  men,  the  acts  and  exercises  thereof  sig- 
nifying noihing  if  they  do  not  proceed  from  love  ;  for  love 
comprehends  all  that  duty  ihat  men  own  towards  one  an- 
other, and  it  is  "the  fulfilling  of  the  law."  If  I  do  a  just 
act  towards  a  man,  and  do  it  not  from  a  spirit  of  love,  there 
is  but  a  mere  carcass  of  that  which  is  really  and  truly  a 
duty,  the  life  and  soul  thereof  are  wanting.  It  is  love  that 
fulfils  the  law  in  the  whole  extent  of  it ;  love  to  God  ful- 
fils all  the  precepts  that  enjoin  my  duty  towards  him  ;  and 
love  to  man,  all  the  duties  1  owe  to  man.  And  ergo,  do 
not  think  that  is  no  friendship  towards  God  to  receive  the 
discovery  he  hath  made  of  himself  in  his  word  as  from  him, 
because  it  is  right,  or  because  it  is  but  justice  towards  God ; 
for  it  must  be  a  spirit  of  love  that  must  animate  all  the 
duty  1  do,  whether  towards  God  or  towards  men  ;  else  it 
is  all  worth  nothing.  As  there  is  malignity  and  malice  in 
infidelity,  so  there  is  love  and  kindness  in  faiih ;  in  the  as- 
senting act  of  faith  I  mean  ;  for  the  unitive  act  (you  have 
been  told)  I  am  to  speak  to  afterwards ;  and  what  1  am 
now  speaking  to  I  put  in  under  a  distinct  head  of  things 
presupposed  unto  that.  But  let  it  be  considered  that  the 
main  thing  that  doth  keep  off  souls  from  God  in  infidelity, 
(coinprised  even  in  the  nature  of  infidelity,)  is  the  enmity 
that  it  carries  in  it.  How  observable  is  the  expression  ir. 
John  V.  verses  4'2  and  43,  compared  together ;  "  But  I 
know  you,  that  ye  have  not  the  love  of  God  in  you.  I  am 
come  in  my  Father's  name,  and  ye  receive  me  not ;  if  an- 
other shall  come  in  his  own  name,  him  ye  will  receive." 
What  is  the  reason  of  this  partial  disinclination  to  receive 
that  testimony  of  God,  when  there  is  no  such  aversion  ap- 
pearing to  receive  and  rely  upon  the  human  testimony  of 
such  at  le.ast,  as  are  not  known  to  have  forfeited  the  credit 
of  their  word  1  What  is  the  reason  1  Why,  that  the  love  of 
God  hath  no  place  in  such  hearts.  They  do  not  bear  a 
friendly  mint!  towards  God  ;  ergo,  they  can  believe  one 
another,  but  will  not  believe  him ;  they  have  so  much  kind- 
ness for  one  another,  that  they  will  take  one  another's 
word  ;  but  they  have  so  little  kindness  for  God,  that  they 
will  not  take  his  word.  A  most  horrid  case  ;  but  j-et  a 
plain  one.  So  it  most  manifestly  is — "  Ye  will  not  believe 
my  word,  because  the  love  of  God  is  not  in  you."  Ergo, 
it  is  a  sure  indication  of  a  friendly  mind  towards  God, 
when  there  is  any  aptitude  to  entertain  that  revelation  he 
hath  made  of  himself  and  his  word,  and  to  acknowledge 
the  characters  of  divinity  that  do  appear  upon  it,  rejoicing 
to  behold  any  beams  of  heavenly  light  shot  down  into  the 
midst  of  that  horrid  darkness  which  hath  spread  itself  ovei 
this  world.     But  again, 

3.  There  is  yet  a  further  and  moreparticular  appearance 
of  such  friendliness  towards  God,  when  his  reconcileable- 
ness  to  man  declared  in  this  revelation  of  his,  is  received 
as  a  true  discovery  of  him.  When  the  sotils  of  men  come 
to  entertain  such  notices  concerning  him,  that  though  he  is 
offended  (and  most  justly)  against  a  sinful  world,  he  is  yet 
willing  to  be  reconciled  to  sinners,  bears  a  placable  mind 
towards  Ihem.  This  is  that  which  the  most  will  not  be- 
lieve. There  is  such  ill  will  towards  God,  as  seals  up  the 
hearts  of  men  in  obduration,  and  ergo,  this  discovery  will 
not  enter.  It  i^  one  thing  to  have  a  notion  of  it  in  the 
mind,  and  another  thing  that  it  have  its  seat  and  place 
with  effect  and  power  in  the  heart ;  (for  asthere  will  be  occa- 
sion more  fully  to  discourse  hereafter)  there's  the  principal 
seat  of  that  faith  upon  which  God  accounts  men  righteous 
and  doth  finally  save  them.  There  its  principal  seat  is  t6 
be  sought  and  found.  Therefore,  when  we  tell  men  from 
the  word  of  God,  and  out  of  the  Gospel  of  Christ,  lhat  Goil 
is  willing  to  be  reconciled  to  sinners,  they  can  give  us  tha 


FRIENDSHIP  WITH  GOD. 


Serm.  XXXIII. 


hearing,  and  give  a  faint  as?ent ;  this  notion  is  received 
into  the  mind  (as  a  great  many  others  are  that  belong 
both  to  the  natural  and  prenalural  parts  of  religion)  with- 
out distilling  any  influence  upon  the  heart  and  will.  Bui 
if  this  discovery  of  God,  thai  he  is  reconcileable  unto 
sinners,  once  come  to  touch  the  heart,  the  reception  and 
entertainment  that  is  given  it  there,  speaks  the  greatest 
friendliness  towards  God.  It  is  with  the  heart  that  this  must 
be  believed,  and  the  believing  heart  is  m  this  point  a  friendly 
heart  towards  God.  It  is  because  this  belief  doth  not 
obtain  and  take  place  there,  that  God  hath  so  many 
irreconcileable  enemies.  They  will  not  believe  him  recon- 
cileable, and  ergo,  they  will  not  be  reconciled  themselves. 
There  is  a  consciousness,  a  guiltiness,  which  is  seated  in 
the  natural  conscience,  tliat  poisons  the  soul  with  enmity 
against  God.  Such  a  thing  as  was  foimd  in  the  spirft 
of  Cain  ;  "  My  sin  is  greater  than  can  be  forgiven."  And 
what  was  the  product  of  that  flat  aversion  from  God  1 — 
self-banishment.  Lei  me  get  to  the  utmost  distance  from 
him  that  I  can,  and  keep  at  the  utmost  distance; — I  have 
offended  him,  there  is  a  nemesis,  a  doom,  a  judgment  that 
hangs  over  my  guilty  head,  and  he  will  not  be  reconciled. 
Thou  saidst.  There  is  no  hope,  Jer.  ii.  27.  What  then  1 
I  have  loved  strangers,  and  alter  them  I  will  go.  Because 
men  do  despair  of  God's  being  reconciled  to  them,  ergo, 
are  they  living  a  perpetual  warfare  and  wilful  wandering. 
I  have  loved  strangers,  and  after  Ihem  I  will  go.  There 
is  no  hope  in  God  that  he  will  ever  be  reconciled  to  such 
a  wretch  as  I.  But  if  reconcileableness  towards  sinners  be 
entertained,  then  that  soul  can  be  persuaded  of  it,  that  his 
word  doth  in  this  respect  represent  him  truly.  This  is 
from  the  friendliness  of  his  heart,  that  hopeth  all  things, 
believeth  all  things,  and  thinketh  no  evil. 

As  it  is  with  love  towards  men,  it  doth  not  allow  us  to 
entertain  suspicions  and  surmises  concerning  them  that 
love  us.  It  will  not  allow  us  to  thmk  them  false,  per- 
fidious, treacherous,  hypocritical.  So  much  less  will  this 
love  to  God  allow  us  to  think  so  of  him,  that  when  he 
publishes  his  reconcileableness  to  sinners  unto  the  sons  of 
men,  so  expressly  in  a  Gospel  sent  into  the  world  for  that 
very  purpose,  if  there  be  a  friendly  mind  towards  God,  it 
will  never  allow  a  man  to  think  he  will  but  deceive  in  all 
this  ;  all  ihese  are  but  false  colours,  they  are  but  deceptive 
disguises  that  he  hath  put  upon  himself  to  make  himself 
look  speciously,  and  be  well  thought  of  in  that  world,  that 
he  hath  even  now  forsaken  and  left.  A  friendly  mind  to- 
wards God  banisheth  all  such  thoughts  as  blasphemies  of 
the  Divine  goodness,  and  can  allow  them  to  have  no  place. 
And  ergo,  whereas  his  Gospel  proclaims  "  glory  to  him  in 
the  highest,  peace  on  earth,  and  good-will  towards  men  ," 
a  friendly  disposition  towards  him  shows  itself  in  the  joy- 
ful reception  of  this  revelation  of  him,  as  most  certainly 
and  infallibly  true. 

4.  And  this  friendliness  towards  God  further  appears  in 
the  soul's  deserting  and  coming  off  from  this  world,  upon 
that  di.scovery  that  God  hath  made  of  himself  As  there 
is  nothing  can  draw  off  a  soul  from  a  suitable  good  unto 
the  sensitive  nature  that  now  prevails  in  the  stale  of  apos- 
tacy,  and  is  growing  in  degenerate  natures,  nothing  can 
draw  it  off  frotn  an  adherence  and  addictedness  to  such  a 
world,  the  sensible  objects  whereof  are  grateful  and  suit- 
able to  a  soul  lost  in  sense  and  buried  in  carnality,  but  the 
revelation  of  something  greater,  and  better,  and  more  suit- 
able. And  wheresoever  there  is  faith  in  God,  beginning 
to  obtain  and  take  place,  by  what  degrees  it  doth  take  place 
in  the  soul  the  world  loses  its  place;  these  two  being  di- 
rectly opposite  to  one  another,  standing  as  rivals  and  com- 
petitors, God  and  this  world.  Therefore  by  what  degrees 
soever  the  soul  approacheth  God,  it  draws  off  from  the 
world.  And  whereas  the  friendship  of  this  world  is  enmity 
to  God,  by  how  much  the  more  the  soul  inclinelh  to  a  state 
of  friendship  with  God,  so  much  the  more  it  is  enmity 
with  this  world,  as  God's  rival  and  competitor  for  the  heart 
and  soul.  Under  that  notion  it  cannot  endure  it,  but 
abhors  from  it.  This  friendship  with  God,  which  I'aith 
doth  so  directly  tend  to,  and  consist  in,  in  so  great  part, 
must  infer  a  continued  and  habitual  enmity  against  this 
world,  not  abstractly  considered  in  itself;  (for  every 
thing  that  God  made  is  good ;)  but  as  it  is  now  become  an 
idol  of  jealousy  set  up  in  opposition  to  God,  that  doth,  as 


it  were,  appear  as  a  substituted  deity  put  in  God's  room. 
The  world  and  that  carnality  appear  together,  which  enter- 
tains it  and  embraces  it.  They  do  share  deity  between 
them,  which  belongs  only  to  God.  Men  fall  into  a  league 
with  this  world  for  themselves,  to  gratify  themselves,  and 
their  own  carnal  inclination  out  of  it.  But  so  the  world 
and  .self,  complicated  and  being  in  a  combination,  they  en- 
gross the  deity  to  themselves,  which  was  due  to  the  Most 
High.  And  uniler  this  notion,  that  when  the  soul  begins 
to  fall  in  with  God,  it  falls  out  v/ilh  the  world;  and  ergo, 
il  is  expressly  said  in  that  fore-mentioned  place,  that  the 
friendship  of  the  world  is  enmity  against  God.  And  so 
friendship  with  God  must  consequently  be,  under  that 
notion,  enmity  against  the  world.  But  this  is  great  friend- 
liness too,  towards  God,  when  the  soul  retires  and  recedes 
from  all  that  was  dear  and  delightful  to  it  before  on  ihij 
account.  Now  it  finds  him  placable,  reconcileable,  willing 
10  be  at  peace ;  I  may  come  back  to  my  Go(l  again, 
he  invites  me,  he  recalls  me.  What  have  I  any  more  to 
do  with  idols  1  What  is  that  base  corruptible  world  now 
to  mel  It  abandons  all  that  it  loved,  all  that  it  took 
pleasure  in,  upon  his  account,  and  for  his  sake.  "  We 
have  forsaken  all,  and  followed  thee,"  (.said  Peler  in  the 
name  of  the  other  disciples.  Matt.  six.  27.)  "  what  shalJ 
we  have  therefore  1"  Il  is  not  to  be  thought  he  could 
suppo.se  that  the  forsaking  their  little  all  could  deserve  any 
thing,  if  it  were  a  thousand  times  more  than  it  was.  But 
yet  from  the  Divine  goodness  apprehended,  it  raiseth  ex-, 
pectalion.  Surely  there  is  something  to  be  got,  though  we 
have  little  to  lose.  And  if  we  had  all  the  world  in  our 
power,  and  were  to  abandon  and  throw  it  away,  il  were  a 
contemptible,  despicable  nothing,  in  comparison  of  what 
we  expect  to  find  in  him.  But  yet  there  is  an  expeetalion 
raised  from  the  immense  goodness  and  benignity  of  God, 
that  he  will  never  permit  any  to  abandon  former  enjoy- 
ments to  their  loss.  It  is  a  thing  ihal  in  ilself  deserves 
nothing  ;  but  that  doth,  as  it  were,  carry  in  itself  a  promise 
of  much  of  all  that  can  be  expected  and  thought  of,  inas- 
much as  il  haih  in  it  a  friendly  mind  towards  God,  which 
having  to  do  with  a  being  of  infinite  goodness,  can  never 
be  without  acceptance,  or  without  its  reward.  Nay,  by 
how  much  the  more  we  do  despise  our  all  of  this  world 
upon  this  account,  (and  ergo,  must  apprehend  our  doing 
so,  to  have  so  much  the  less  of  merit  in  il,  because  the 
things  we  leave  and  forsake  we  judge  at  the  same  lime  to 
be  worth  nothing,)  yet  so  much  the  more  is  there  of  a 
friendly  mind  in  it  towards  God  ;  for  he  is  so  much  the 
higher  in  our  estimation  and  affection,  by  how  much  the 
more  any  thing  that  is  opposite  is  lowered  and  depressed 
there.     But  then, 

5.  The  reception  of  that  particular  testimony  that  God 
hath  given  us  in  his  Gospel  concerning  his  Son,  that  hath 
peculiarly  much  of  a  friendly  mind  towards  God.  That 
we  entertain  the  discovery  which  he  makes  to  us  of  his 
Christ,  the  immediate  object  of  thai  unilive  act  of  faith 
which  comes  next  to  be  spoken  to.  But  this  must  be  pre- 
vious and  supposed  to  il;  i.e.  that  we  receive  the  dis- 
covery that  God  hath  made  of  Christ.  This  is  my  Son,  in 
whom  I  am  well  pleased,  I  recommend  to  you,  hear  him 
as  one  sent  forth  from  me.  The  voice  came  from  the  ex- 
cellent slory  giving  this  testimony  concerning  the  Son  of 
God.  Now  as  the  rest  of  the  world  who  have  this  reve- 
lation, hut  believe  il  not,  do  by  their  unbelief  make  God  a 
liar,  they  that  do  believe  this  testimony  set  to  their  seal 
that  God  is  true:  this  he  takes  as  an  expression  of  friend- 
liness towards  him.  The  rest  of  the  world  they  are  in  a 
conspiracy,  a  confederacy  to  make  him  thoughl  aliar,  that 
he  treats  ihem  with  deceit.  This  notion  of  him  men  do  so 
propagate  as  that  it  insinuates  into  their  hearts,  though  in 
iheir  minds  they  have  no  formal  nolion  of  il ;  they  carry 
it  towards  him, 'as  if  they  took  him  to  be  a  deceiver,  an 
impostor,  one  that  intended  to  delude  them  by  that  repre- 
sentation, and  by  that  scheme  and  model  of  things  which 
he  lays  before  t'hem  in  the  Gospel  of  his  Son.  But  they 
that  receive  ihis  testimony,  do  now  give  an  open  proof  be- 
fore all  the  world  of  the  regard  and  reverence  which  they 
have  to  that  recommendation  that  God  hath  given  of  his 
Son  to  the  children  of  men.  Look  to  those  expressions, 
John  iii.  33.  "  He  that  hath  received  this  testimony  hath 
set  to  his  seal  that  God  is  true  ;"  (where  he  js  speaking  of 


Berm.  XXXIV. 


FRIENDSHIP  WITH  GOD. 


867 


the  testimony  given  in  the  Gospel  concerning  Christ ;)  and 
that  other,  I  John  v.  10.  "  He  that  believeth  not  the  Son  of 
God,  hath  the  witness  in  himself;  he  that  believeth  not 
God,  hath  made  him  a  liar ;  because  he  believeth  not  the 
record  that  God  gave  of  his  Son."  "And  this  is  the  record, 
that  God  hath  given  to  us  eternal  life,  and  this  life  is  in  his 
Son,  (as  the  next  verses  tell  us,)  He  that  hath  the  Son  hath 
life  ;  and  he  that  hath  not  the  Son  of  God,  hath  not  life." 
So  that  he  stands  forth  as  a  visible  example  and  witness  for 
Grod  against  the  infidelity  of  a  wicked  world,  that  will  not 
entertain  thisdiscovery  which  carries  such  bright  lustre  and 
glory  with  it,  made  unto  men  concerning  his  Son,  and  his 
design  of  saving  sinners  by  him.  This  is  friendly  towards 
him,  to  give  him  the  glory  of  his  truth ;  and  it  will  be  mat- 
ter of  triumph  and  glorying  at  the  great  day,  (as  in2Thess. 
i.  10.)  "When  our  Lord  Jesus  Christ  shall  appear  with 
his  holy  angels,  he  shall  be  admired  in  his  saints,  and  glo- 
rified in  all  them  that  believe,  because  our  testimony  was 
received  in  that  day."  Upon  this  account  will  he  appear 
glorified  in  the  eyes  of  men,  when  he  hath  such  a  remnant 
to  produce  and  show  before  the  world.  Here  are  these 
that  would  believe  me  when  the  generality  of  men  would 
not.  These  are  they  with  whom  my  truth  was  a  sacred 
and  adorable  thing,  when  it  was  turned  into  a  lie  by  the 
wicked,  infidel  world.  Here  is  a  peculiar  friendliness  to- 
wards God  in  this  remnant,  when  the  minds  of  men  are 
generally  so  disaffected  towards  him  by  that  infidelity  which 
carries  dislike  and  enmity  in  the  very  nature  of  it. 

And  this  leads  to  the  unilive  act  of  faith  itself,  wherein 
we  shall  show  there  is  much  of  friendliness  towards  God 
and  his  Christ  essentially  included. 


SERMON  XXXIV.' 

James  ii.  23. 
And  the  scripture  was  fulfilled,  <f-c. 

We  have  showed  what  this  faith  doth  suppose.  Now 
we  come,  in  the  second  place,  to  show  what  it  doth  im- 
port. And  this  we  shall  let  you  see  by  showing  vou,  1. 
What  this  faith  doih  more  essentially  include  and  denote ; 
and  then  also,  2.  What  things  it  doth  connate,  that  do  go 
along  with  it,  and  which  must  come  into  consideration,  as 
.-■rdinarily  this  faith  is  to  be  expressed  God-ward  ;  and  so 
will  greatly  heighten  this  friendship  towards  God,  and 
represent  it  so  much  the  more  a  generous  and  a  glorious 
thing. 

I.  Consider  as  to  the  import  of  this  faith  what  it  more 
essentially  includes  and  carries  in  it.     As, 

1.  Such  an  assent  to  the  Gospel  as  draws  the  heart  along 
with  it.  That  failh  upon  which  God  doth  justify  and  save, 
is  not  a  dead,  inanimate  thing.  "  It  is  with  the  heart 
man  believeth  unto  righteousness,"  Rom.  x.  10.  Such  a 
faith  as  doth  not  carry  the  heart  along  with  it  signifies  no- 
thing, doth  nothing  any  more  (as  the  apostle  speaks  in  the 
close  of  this  chapter)  "than  a  carcass  would  do  without 
the  soul."  And  this  matter,  if  it  were  well  considered, 
would  easily  reconcile  these  two  great  apostles,  which  do 
both  of  them  discourse  so  distinctly  and  designedly  about 
Abraham's  faith  as  the  precedent  to  the  whole  community 
of  believers  in  reference  to  the  matter  of  justification.  It 
was  far  from  the  thoughts  of  this  apostle  (as  is  most  evi- 
dent) to  think  that  failh,  be  it  never  so  lively,  .so  active  and 
operative,  could  signify  any  thing  to  procure  acceptance,  or 
cause  God  to  look  upon  a  believer  with  so  much  the 
more  favourable  and  propitious  an  eve.  If  it  be  never  so 
much  a  living  thing,  it  signifies  nothing,  as  to  obtaining 
divine  acceptance.  Nor  did  it  ever  come  into  the  mind  of 
the  other  apostle,  to  suppose  than  an  unactive,  dead  faith, 
would  serve  the  turn  to  bespeak  a  man  accepted  with  God! 
It  is  very  plain  this  one  thing  agrees  with  them  both.  And 
it  is  the  apostle  Paul's  expression,  mentioned  to  you  before, 
"with  the  heart  man  believeth  unto  righteousness."  Not 
that  when  he  believes  unto  righteousness,  his  faith  procures 
*  Preactied  Novemtjer  26th,  leffl. 


that  righteousness  to  be  reckoned  to  him,  or  that  is  any 
cause  of  it.  But  God  will  never  clothe  any  such  one  with 
righteousness,  whom  he  doth  not  also  inspire  with  a  spirit 
of  faith,  with  a  vital  faith,  with  a  faith  full  of  vital  power, 
that  accompanies  it  and  goes  along  with  it.  Both  being 
from  the  same  fountain  of  grace,  in  two  distinct  streams, 
the  collation  of  righteousness,  and  the  communication  of 
failh.  And  these  do  not  cause  one  another  ;  but  the  grace 
of  God  in  Christ  causelh  both.  As  when  two  stream;  go 
from  one  fountain,  one  streaqi  doth  not  cause  the  i  ther 
stream,  but  the  fountain  causeth  both. 

And  it  IS  very  observable  to  this  purpose,  how  joint  a 
testimony  these  apostles  bear  to  one  and  the  same  thing, 
in  that  (Acts  xv.  9.)  "God  put  no  ditference  between 
Jews  and  Gentiles,  purifying  their  hearts  by  faith."  Be  ac- 
cepts a  Jew  £is  well  as  a  Gentile,  and  a  Gentile  as  well  as 
a  Jew,  without  difference;  makes  no  difference,  purifying 
their  hearts  by  failh.  If  ihey  have  such  an  operative  laith 
as  .shall  be  accompanied  and  followed  with  heart  purity, 
there  shall  be  no  difference  that  one  was  a  Jew  and  the 
oiher  was  a  Gentile.  And  it  is  to  be  considered  to  the 
present  purpose,  that  both  these  apostles  were  in  this  svnod 
at  the  same  time;  and  there  was  nothing  but  the  fullest 
consent  among  the  holy  members;  all  inspired  by  the 
Holy  Spirit  of  that  assembly  at  that  time.  These,  indeed, 
were  Peter's  words  ;  but  you  find  James  speaking  after- 
wards. And  Paul  was  sent  from  Antioch  thither.  But 
what  was  agreed  there,  seemed  meet  to  the  Holy  Ghost 
and  to  them,  as  the  matter  is  concluded  and  shut  up.  No 
difference  was  put  between  one  and  the  other,  a  Jew  and 
a  Gentile,  faith  purilying  their  hearts.  If  they  did  agree 
in  that,  they  could  differ  in  nolhing  considerable  besides. 
And  God  will  make  no  difference,  purifying  their  hearts 
by  faith  ;  that  must  make  and  argue  this  faith  to  be  a  mov- 
ing, active  thing  in  them.  Stagnant  waters  are  dead, 
springing  waters  are  wont  to  be  called  living — ai/ua  saiien 
les.  It  is  such  a  faith  that  carries  an  agitation  with  it  in  a 
man's  soul.  So  that  whereas  it  is  a  fountain  agitated  bj 
that  failh,  it  will  he  a  self-purifying  fountain.  Fountains 
purify  themselves— standing  waters  do  not  so.  This  foun- 
tain it  hath  a  self-purifying  power  put  into  it ;  not  as  if  it 
hath  this  of  itself,  but  as  the  Divine  Spirit,  moving  the 
fountain  by  a  vital  principle  put  into  it,  purifies  it ;  and 
this  was  the  agreed  concurrent  sense  of  these  godly  in- 
.spired  men  met  at  Jerusalem  at  this  time.  A  mighiy  tes- 
timony it  was  against  that  dead,  spiritless  faith,  m  which  a 
great  many  place  all  their  confidence  for  eternity  and  ano- 
ther world.  I  am  a  believer,  and,  ergo,  I  am  safe,  I  am 
well.  What  a  believer  are  you"!  What  doth  your  failh 
do  1  Doth  it  move  your  heart?  Doth  it  carry  your  soul 
wiih  if?  Is  there  a  spirit  or  power  of  faith  working  in 
your  failh  1  Doth  it  operate  ">.  Doih  it  transform  1  It  is  with 
the  heart  man  believeth  unto  righteousness.  But  when 
any  must  say.  My  faith  lets  my  heart  lay  as  a  dead  thing 
still,  as  dead  as  a  stone ;  an  impure  thing  .still, — as  impure 
as  a  heap  of  mud  ; — is  this,  indeed,  the  faith  upon  which 
you  will  venture  for  eternity  1  A  failh  that  effects  nolhine, 
a  mere  negative  failh  ;  to  wit,  a  failh  which  only  stands  in 
not  believing  the  contrary,  or  not  disbelieving  such  and 
such  things.  You  do  not  disbelieve  such  and  such  things. 
No  more  doth  a  brute  disbelieve  them.  If  ihat  be  all  your 
faith,  a  brule  may  have  as  good  a  faith  as  you ;  that  is, 
that  you  do  not  believe  the  contrary,  or  you  do  not  believe 
such  and  such  thing  . 

But  then  you  are  to  consider  what  it  is  that  faith,  which 
avails  to  justification  and  salvaiion,  doth  believe;  or  what 
it  is  the  belief  of,  as  well  as  whtit  sort  of  believing  it  is. 
That  is,  that  representation  which  God  makes  of  himself 
in  Christ,  as  willing  to  become  our  God.  See  how  he  did 
represent  himself  to  Abraham,  when  it  was  said,  that 
Abraham  believed  God,  upon  which  he  was  counted 
righteous.  Why  he  tells  Abraham  he  would  make  him  a 
blessed  man,  make  him  a  bles.sing,  make  all  the  nations  of 
the  earth  blessed  in  him.  He  tells  him  of  a  .seed,  by  which 
.seed  eminently  and  most  principally  the  apostle  tells  us, 
Gal.  iii.  16.  was  meant  Christ.  "  Not  toseeds,  asof  many, 
but  asof  one,  and  to  thy  seed,  which  is  Christ."  Christ,  as 
comprehending  the  whole  communityof  livingbelieversin 
himself    It  was  such  a  faith,  ergo,  as  Abraham  had,  as  by 


FRIENDSHIP  WITH  GOD, 


Sehm.  XXXIV. 


which  he  apprehended  God  in  Christ,  and  was  thereupon 
drawn  into  covenant  with  him.  ''  I  will  establish  my 
covenant  with  thee."  And  that  covenant  the  apostle  to 
the  Galatians  also  tells  us,  was  the  covenant  of  God  in 
Christ,  which  was  butthen  confirmed  with  Abraham,  Not 
first  made  ;  it  was  but  confirmed  when  it  was  made  with 
Abraham;  so  as  that  the  law,  which  came  four  hundred  and 
thirty  years  after  it,  could  not  disannul  it.  It  was  a  cove- 
nant not  to  be  disannulled,  being  a  covenant  of  God  in 
Christ,  and,  ergo,  must  be  understood  to  be  made  from 
the  beginning,  from  the  first  apostacy.  But  with  Abraham 
it  was  confirmed.  It  was  the  representation  of  God  in 
Christ  that  was  the  object  of  this  faith.  And  this  faith  was 
a  thing  full  of  life  and  spirit  and  power,  in  reference  to 
this  obiect,  God  in  Chrisc.  Our  Saviour  himself  testifies 
that  Abraham  saw  his  day,  at  that  great  distance  of  time, 
and  rejoiced  in  the  sight,  "  He  saw  it,  and  was  glad,"  It 
is  such  a  faith  of  this  discovery  of  God  in  Christ,  as  doth 
affect  the  whole  soul,  and  mightily  operate  to  the  centre  of 
the  heart  itself  It  is  such  a  faith  upon  which  God  justi- 
fies and  saves.  But  such  a  faiih  cannot  but  carry  great 
friendliness  in  it,  when  it  carries  a  man's  heart  towards 
God  ;  and  that  you  tnow  is  the  seat  of  friendship.  How 
canst  thou  say  thou  lovest  me,  when  thy  heart  is  not  with 
mel  When  the  heart  is  attracted  and  drawn  to  God  in 
Christ,  here  is  friendship.  It  is  carried  in  the  very  essence 
of  this  faith.  It  is  faith  that  raiseth  desire  in  the  heart. 
Oh,  that  I  might  have  this  God  for  my  God  in  Christ,  and 
come  into  most  inward  union  with  him.  It  is  a  faith  that 
raiseth  hope  in  the  soul;  such  an  assent  to  the  truth  of 
the  representation  upon  which  the  soul  doih  not  only  de- 
sire, "  Oh,  may  I  have  this  God  for  my  God  ;"  but  hope 
too  that  it  shall,  that  it  may.  As  no  doubt  there  were  .such 
affections  raised  in  Abraham's  heart  upon  that  discovery 
which  God  made  of  himself  to  him.  I  am  God,  all-suf- 
ficient, walk  before  me,  and  be  thou  perfect,  and  I  will 
establish  my  covenant  wiih  thee.  Such  a  treaty,  such  a 
transaction  as  this,  when  God  did  thus  represent  himself, 
and  the  representation  was  believed,  could  not  but  raise 
such  affections  in  such  a  soul.  Now  here  is  the  very 
heart  and  soul  of  friendship  in  all  this.  All  this  speaks  a 
friendly  mind,  a  prepense  mind  toward  God  in  Christ. 
And, 

2.  Upon  such  a  vivid,  lively,  operative  as.sent,  there  en- 
sues (as  what  is  most  essential  to  this  faith  too)  an  appro- 
priation of  God  in  Christ  for  ours.  This  is  the  complezus 
fidei  by  which  it  doth  embrace  its  object.  "  And  herein 
this  fa'ilh  works  by  love,"  Gal.  v.  6.  And  love,  you  know, 
is  the  very  form  and  essence  of  friendship,  the  vital  form 
of  friendship.  It  is  a  faith  that  works  by  love,  wherewith 
the  soul  takes  hold  of  God  in  Christ.  We  must  suppose; 
in  order  of  naiure,  desire  and  hope  to  be  raised  before.  Bui 
now  here  is  the  entire  consent  of  the  will  animated  by 
love,  and  closing  with  the  amiable  object,  God  in  Christ. 
What  a  representation  is  here  I  saith  the  iransporled.soul. 
And  nothing  now  remains  but  to  take  hold  ;  for  I  find  here 
is  a  free  offer  made,  and  if  I  will  have  this  God  to  be  mine, 
I  may  ;  and  if  I  will  have  this  Christ  to  be  mine,  I  may. 
What  remains  but  to  accept  them  1  Nothing  is  more  essen- 
tial in  this  faith,  than  this  appropriative  and  acceptive  act, 
by  which  we  lake  God  for  our  God,  and  receive  Christ  for 
our  Lord  and  our  Jesus."  "  As  ye  have  received  Christ 
Jesus  the  Lord  (this  is  the  imitation  of  the  Christian 
course)  so  walk  ye  in  him,"  Col.  ii.  6.     And  again, 

3.  There  is  the  .soul's  self-resignation  carried  also,  as 
most  essential  in  this  faith.  And  that  is  the  most  friendly 
thing  too  that  can  be  conceived.  As  there  is  the  greatest 
friendliness  in  accepting,  sure  there  must  be  equal  friend- 
liness in  giving,  when  it  is  oneself  delivering  up  oneself. 
When  the  soulaccepts,  appropriates  this  God,  this  Christ, 
falls  before  him,  sailh,  My  Lord  and  my  God,  it  hereby 
comes  into  that  vital  unitive  closure  with  him  that  speaks, 
as  much  as  any  thing  can,  the  very  heart  and  .soul  of 
friendly  love,  as  hath  been  said.  But  then  also,  when  at 
the  same  time  it  doth  receive  and  give,  takes  God  in  Christ, 
and  gives  itself,  delivers  up  it,self ;  What  1  can  this  be  the 
act  or  part,  or  heart  of  an  enemy  1  Will  I  give  away  my- 
self to  an  enemy  1  or  to  whom  do  I  bear  an  enemy-mind, 
a  disaflTected  mindl  This  can  never  be,  I  received  God  in 
Christ  from  the  apprehension  I  have  of  the  great  and  glo- 


rious excellencies  and  suitableness  of  the  object.  To  as 
many  as  believe,  he  is  precious,  1  Pet.  ii.  7.  So  saith  the 
soul  concerning  Christ,  who  is  the  immediate  object  of 
this  faith.  And  it  hath  the  like  apprehensions  concerning 
God,  who  is  the  final,  terminative  object  of  it.  "Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth 
that  I  desire  besides  thee,"  Psal.  Ixxiii.  25.  These  do  both 
of  them  equally  influence  this  accepting  and  this  giving. 
I  lake  God  in  Christ  for  mine,  becau.se  I  have  tho.se  ."^'sh 
and  great  and  honourable  thoughts  of  God  in  Christ.  I 
give  myself  to  God  through  Christ,  for  the  same  reason, 
upon  the  same  account,  as  having  the  highest  and  most 
honourable  thoughts  of  them  both.  And  in  this  resigna- 
tion, or  surrender,  we  are  to  consider  that  as  friendliness 
hath  the  plainest  part  that  can  be,  so  trust  and  faith  have 
an  essential  ingrediency  hcreinto.  Or  (which  is  all  one) 
thai  resignation  hath  an  essential  ingrediency  into  snch 
faiih.  For  when  I  give  up  my.self,  with  what  temper  of 
mind  is  it  1  I  do  not  give  up  myself  to  destruction,  but  I 
give  up  myself  in  order  to  salvation.  This  resignalion  is 
in  trusiing  or  committing  of  ourselves.  "  I  know  whom  I 
have  believed, and  Ihathe  will  keepwhat  I  have  committed 
to  him  10  that  day."  That  committing  of  ourselves  speaks 
a  most  friendly  mind.  Would  any  one  commit  himself  to 
an  enemy,  or  to  one  towards  whom  he  bears  the  heart  of 
an  enemy!   And, 

4.  This  faith  doth  most  essentially  include  a  heart- 
quieting  recumbency,  so  far  as  this  faith  prevails.  It  is 
not  in  degree  perfect ;  but  we  speak  of  the  nature  of  it,  of 
the  kind  of  it.  It  carries  with  it  a  hearl-quieting  recum-  ' 
bency,  so  that  the  .soul  doth  abet  its  own  act  in  what  ill 
do;h  herein,  as  the  mentioned  expression  iinporls.  "I 
am  not  ashamed,  for  I  know  whom  I  have  believed."' 
Not  ashamed,  why,  what  room  or  place  can  there  be  for  ■ 
shame  in  such  a  case  1  Yes,  if  a  man  hath  mistaken,  if- 
he  thinks  he  doth  the  part  of  a  fool,  he  hath  reason  lo  be 
ashamed.  But  saith  he,  I  am  not  ashamed,  for  I  know 
whom  I  have  believed  :  Iherefore  he  abels  his  own  act  in 
this  matter.  It  was  the  wisest  course  that  ever  I  took  in 
allthisworld,todisposeof  myselfso,soto  commit  myself: 
it  is  a  thing  wherein  I  can  justify  my.*elf  to  the  highest, 
that  I  have  made  this  venture.  It  halh  not  been  a  rash, 
inconsiderate  act.  It  is  not  a  thing  I  am  ashamed  of,  I 
.shall  never  repent  of  it.  Repentance  carries  shame  with 
it.  Whatever  act  I  repent  of,  I  am  ashamed  of  it,  as  hav- 
ing done  a  foolish  thing,  betrayed  weakness  and  impotency 
of  mind  in  what  I  have  done.  But  I  shall  never  be  ashamed 
of  ihis.  For  1  know  whom  I  have  believed,  that  he  will 
keep,  and  is  able  lo  keep  too,  with  an  engaged  ability,  that 
I  have  committed  to  him  (my  pledge,  my  depositura) 
against  that  day.  Still  there  is  in  this  the  greatest  friend- 
liness; thai  I  can  repose  myself  in  the  faithfulness  and 
truth  of  him  to  whom  I  have  committed  myself,  and  upou 
whom  I  have  placed  my  reliance  in  reference  to  the  great- 
est concernments  that  can  lie  upon  my  heart, 

II.  Consider  as  to  the  import  of  this  faith.  Not  only 
what  it  more  expressly  denotes,  but  (as  the  case  is)  it 
must  connote.  And  it  doth  indeed  connote  many  great 
and  concurrent  difficulties,  which  render  the  friendliness 
that  is  in  it  so  much  the  more  generous  and  glorious  a 
thing.     As, 

1.  This  trust  is  placed  upon  one  whom  we  never  saw, 
I  trust  to  one  altogether  out  of  sight.  Look  lo  the  final 
object,  God  himself;  the  invisible  God,  whom  no  rnan 
halh  seen,  nor  can  see.  And  for  the  intermediate  object, 
Christ,  as  to  the  most  pans  and  mo.st  ages  of  Ihe  world, 
hilherlo  unseen.  Even  in  that  time  wherein  he  might  have 
been  seen  on  earth,  yet  to  a  great  many  Christians  he  had 
not  been  .seen.  As  Peter  writes  to  the  scattered  Jews, 
though  he  lived  and  died  in  their  country.  But  they  were 
scattered,  and  in  a  dispersion,  yet  he  saith,  "Whom  having 
not  seen,  ye  love,"  &c.  A  glorious  thing,  and  speaks  a 
friendly  mind.  So  far  to  trust  one  I  never  saw,  and  never 
can  see.  If  you  were  persuaded  to  put  your  trust  in  .such 
and  such  a  one  that  you  hear  of,  you  would  say  I  never 
saw  his  face.  Trust  him  !  Why  should  I  trust  one  I 
never  saw  7  That  is  no  argument  against  this  trust.  I  will 
trust  him  (saith  the  believing  souH  though  I  never  saw 
him,  nor  can  see  him.  I  have  such  an  account  of  him, 
and  know  so  much  of  him  in  a  way  wherein  I  cannot  be 


Sebm.  XXXV. 


FRIENDSHIP  WITH  GOD. 


mistaken,  cannot  be  deceived,  though  I  never  saw  him, 
nor  ever  expect  to  see  him,  (to  wit,  the  invisible  God  with 
eyes  of  flesh,)  yet  will  I  trust  in  him  without  a  suspicious, 
misgiving  heart.     Here  is  glorious  friendliness.    And, 

2.  Here  is  this  in  the  case  too — it  is  trusting  in  him  when 
one  hath  offended.  This  makes  the  difficulty  the  greater, 
and  so  the  friendliness  that  appears  in  it  is  the  more  con- 
siderable and  glorious.  Any  body  that  considers  will  ea- 
sily apprehend  how  hard  a  matter  it  is  to  trust  a  person 
you  know  you  have  offended.  I  know  I  have  displeased 
such  a  one,  and  yet  to  trust  him,  yet  to  place  your  trust  in 
him.  This  is  arduous,  and  so  speaks  this  friendliness  of 
mind  so  much  the  greater  a  thing. 

3.  It  is  trusting  him  with  your  very  souls.  This  is  yet 
higher,  when  my  own  convinced  conscience  tells  me  I 
have  offended  him,  I  have  given  him  the  highest  and 
greatest  cause  of  offence  imetginable,  and  yet  I  will  trust 
him,  and  trust  him  even  with  my  very  soul — the  greatest 
and  most  considerable  thing  I  have.  This  is  high  friend- 
liness. The  trust  one  placeth  in  any  one  is  so  much  the 
more  considerable  and  great,  as  the  things  are  greater  he 
trusts  him  with.  As  I  say  I  trust  such  a  one  with  such  a 
sum  of  money,  or  I  trust  such  a  one  with  the  management 
of  such  a  part  of  my  estate,  or  I  trust  such  and  such  com- 
modities that  I  value  in  his  hands:  this  argues  a  kind  and 
friendly  propension  that  you  will  trust  him  so  far.  When 
you  say  I  dare  put  my  life  into  such  a  man's  hand,  this  is 
a  great  trust  and  great  friendliness.  But  when  it  comes  to 
this,  the  intrusting  your  very  souls,  this  is  the  highest 
friendship  that  can  be  thought.  And  you  have  nothing 
else  to  do  with  your  souls,  you  must  intrust  them.  Men's 
hearts  must  be  won  to  Christ  thus  far,  that  they  may  in- 
trust their  very  souls  with  him.  "  Into  thy  hand  I  commit 
my  spirit :  thou  hast  redeemed  me,  O  Lord  God  of  truth," 
Ps.  xxxi.  5.     And, 

4.  There  is  this  further  in  the  case,  that  you  are  to  put 
your  trust  there  only.  That  he  is  to  be  the  only  object  of 
your  trust.  So  that  if  this  trust  fail,  you  are  lost.  For  you 
must  not  have  another  object  of  your  trust.  This  is  still 
the  so  much  more  glorious.  Trust  in  him  will  consist 
with  no  other  dependencies.  It  is  the  highest  act  of  wor- 
ship that  can  be  performed,  and  it  is  a  glory  that  God  will 
not  give  to  another.  He  will  have  no  rival  in  his  honour. 
It  is  the  prerogative  of  Deity  to  be  the  object  of  trust  even 
of  the  whole  soul.  Therefore,  so  much  the  greater  thing 
is  this  trust. 

5.  You  are  to  consider  great  humiliation,  and  self-abase- 
ment, accompanying  this  trust,  which  makes  it  so  much 
the  more  generous  a  thing;  for  when  you  are  to  trust  him 
alone,  you  are  to  distrust  yourself.  When  you  are  to 
place  a  confidence  in  him,  there  must  be  a  most  absolute 
diffidence  in  yourself.  I  am  nothing,  I  am  vile,  my  own 
righteousness  is  but  filthy  rags.  Whatsoever  I  might  pre- 
tend to  under  that  notion,  it  is  all  loss,  and  dross,  and 
dung,  in  comparison  of  what  I  expect,  of  what  I  seek,  and 
what  I  am  to  relv  upon,  as  the  apostle's  expressions  are, 
Phil.  iii.  5,  6.  There  is  the  greatest  submission  in  this 
trust.  Observe  that  in  Rom.  x.  the  apostle  gives  the  true 
reason  why  the  proud  Jews  were  so  much  hardened  in  in- 
fidelity, that  they  would  not  submit  to  the  righteousness  of 
God;  They  knew  not  how  to  submit.  "There  was  so 
much  of  submission  in  it  to  comply  with  God's  way  and 
method  of  justifying  and  saving  sinners,  that  thev  would 
no  way  in  the  world  comport  with.  Their  proud  hearts 
could  not  endure  it.  If  I  place  my  trust,  my  sole  trust,  so 
and  so,  I  must  nullify  myself;  I  must  dimini.sh  myself  to 
nothing;  I  must  throw  away  all  hopes  in  myself;  I  must 
allow  myself  to  be  a  lost  creature,  a  perishing  creature, 
one  deserving  and  worthy  to  perish,  and  to  be  thrown 
away  for  ever.  Why,  one  would  not  do  so  but  towards 
one  to  whom  we  have  a  friendly  mind  !  one  may  endure 
so  to  humble  himself,  to  nullify  himself  towards  a  friend  ; 
but  one  would  be  loth  to  do  so  towards  an  insulting  ene- 
my, or  to  give  him  that  occasion  of  insulting  over  us.  And 
again, 

6.  'This  trust  is  placed  upon  one  who  will  surely  vindi- 
cate all  inclinations  to  place  trust  any  where  else.  He  is 
one  that  I  have  offended,  and  if  I  falter  in  my  trust,  if  I 
grow  suspicious  of  him,  and  think  of  placing  my  trust  else- 
where, he  will  be  offended  a  thousand  times  more.  He 
59 


thunders  out  curses  if  I  decline,  if  my  heart  prevaricate,  it 
I  lean  towards  any  other  trust.  "  Cursed  is  the  man  that 
trusteih  in  man,  and  maketh  flesh  his  arm,  and  whose 
heart  departs  from  the  living  God."  This  is  a  great  adven- 
ture, and  that  which  only  a  friendly  mind  would  carry  one 
to,  where  there  is  so  much  hazard  in  the  case.  I  trust  when 
I  have  offended,  I  trust  when  if  I  be  not  right  and  steady  to 
my  trust,  I  offend  a  thousand  times  more;  and  yet  I  will 
venture,  for  ray  heart  is  towards  him.  Nothing  shall  dis- 
courage me,  nothing  shall  keep  nie  oft' from  him. 

7.  It"  is  trust  10  be  placed  without  any  favourable  appear- 
ances to  flesh  and  sense ;  for  he  promiselh  me  nothing  that 
will  be  grateful  in  these  respects :  prumisethme  nothingto 
which  my  flesh  and  sense  have  an  aptitude  and  propension, 
or  are  like  to  receive  any  gratification  by.  If  I  do  unite 
mvself  with  him,  intrust  myself  unto  him,  list  myself  one 
of  his  disciples,  a  devotee,  one  given  up  to  God  in  Christ 
what  shall  I  get  by  it  1  He  doth  not  promise  houses  and 
lands,  or  great  things  in  this  world  ;  no  such  matter.  But 
yet  the  believing  soul  will  trust  and  unite  with  him,  and 
give  up  itself  unto  him:  this  is  great,  and  argues  a  strong 
propension  of  a  friendly  mind.     And, 

8.  It  is  not  only  without  such  favourable  appearances, 
but  is  a?ainst  most  formidable  appearances.  If  I  intrust 
mvself  here,  and  so  dispose  of  myself,  (as  the  disposal  be- 
gins in  the  union  of  heart  with  God  and  Christ,)  I  e.xpose 
mvself,  at  the  same  time,  to  all  that  a  wicked  world  can  do 
against  me.  When  I  make  this  venture,  I  must  venture 
with  him  upon  a  raging- and  tempestuous  ocean.  I  have 
all  the  troubles  in  view  that  this  world,  and  the  God  of 
this  world,  the  usurping  God  of  this  world,  can  give  me. 
I  am  to  expect  nothing  but  storms,  and  tempests,  and  deal  h, 
on  every  hand.  Yet  the  soul  will  believe  not  only  without 
hope,  (as  such  was  Abraham's  faith.)  but  against  hope, 
(Rom.  iv.  18.^  which  makes  it  so  much  the  more  a  glori- 
ous thin?.     And  again, 

9.  This  trust  is  thus  placed,  notwithstanding,  not  only 
against  what  is  feared,  but  against  what  is  felt  by  the  be- 
lieving person  himself,  in  reference  to  himself,  and  general- 
Ivto  the  whole  community  of  believers.  He  meets  himself, 
it  may  be,  with  a  great  deal  of  affliction  ;  yet  he  will  trust. 
Rough  severities  of  providence  many  times,  and  the  appear- 
ances of  an  enemv,  are  put  on.  God  marshals  up  his  own 
terrors  as  the  world  marshals  up  its  terrors  in  battle-array 
against  him.  But,  saith  a  believing  soul,  "  though  he  kill 
me,  yet  will  I  trust  in  him,"  Job  xiii.  15.  I  n  ill  die  at  his 
feet;'  I  will  never  leave  him.  Though  "  we  are  killed  all 
the  day  Ions,  and  counted  as  sheep  for  the  slaughter,"  no- 
thin?  shall  part  us,  Ps.  xliv.  11.  quoted  Rom.  viii.  36—39. 
Though  we  be  trodden  down  into  the  place  of  dragons, 
and  covered  with  the  dust  of  death,  no  matter  for  that ;  we 
will  never  leave  thee.  We  appeal  to  him,  whether  he  yet 
see  an  inclination  in  u.^  to  deal  falsely  with  him  in  his  co- 
venant. No,  we  will  run  through  a  thousand  deaths  for 
his  sake,  with  confidence  "that  neither  tribulation,  or  dis- 
tress, or  persecution,  or  famine,  or  nakedness,  or  peril,  or 
sword,  neither  death  nor  life,  nor  any  other  creatures"  shall 
ever  work  a  separation.  And  this  is  high  friendliness ;  sure 
the  persons  must  needs  be  understood  to  be  of  a  friendly 
mind  towards  God.  And  though  not  only  this  be  their 
own  experience,  but  thev  see  it  to  be  the  common  experi- 
ence of  the  whole  comiiiunity  of  believers.  Look  upon 
former  limes  and  ages.  There  are  whole  armies  of  glorious 
sufferers  and  martvrs,  whose  records  ihey  can  see  and  read 
over.  What  have  these  people  endured  and  suffered  for 
his  sake!  And  vet  thev  would  trust  him,  yet  they  would 
cleave  to  him,  and  nolhing  would  make  them  turn  aside 
from  following  him.  AVhen  you  look  back  upon  such  an 
age  and  such  an  age,  vou  find  there  have  been  multitudes 
could  show  their  scars,  their  wounds,  their  blood  :  This 
we  have  endured  for  the  sake  of  God  and  Christ.  And  yet 
thev  would  trust  him  still.  "  Be  ye  followers  of  them  who 
through  faith  and  patience  inherit  the  promises,"  and  are 
gone  before  into  fflory.  Here  is  "  the  faith  and  patience 
of  the  saints."  Where  are  they  that  have  kept  the  com- 
manilments  of  God  and  the  testimony  of  Jesus,  the  faith 
of  Jesus,  "  that  have  overcome  bythe  blood  of  the  Lamb, 
and  by  the  word  of  his  testimony,  and  loved  not  their  lives 
unto  the  death  V  as  we  have  it  in  Rev.  xii.  11.  There  is 
great  friendliness  in  such  a  trust  as  this.  Especially  when,  as. 


870 


FRIENDSHIP  WITH  GOD. 


Sebm.  XXXIV. 


10.  We  shall  consider  that  they  expect  no  recompense 
for  all  this.  See  their  fidelity,  all  iheir  love,  all  their  suf- 
ferings in  this  world  ;  they  never  look  to  be  recompensed 
here.  "  If  in  this  life  only  we  have  hope  in  Christ,  we  are 
of  all  men  most  miserable."  It  is  not  in  this  life  that  they 
have  hope  of  recompense ;  their  great  hope  of  recompense 
is  hereafter.  When  Abraham  in  the  power,  and  in  fruit 
of  such  a  faith,  quitted  his  all  in  this  world,  Abraham, 
saith  God,  "  get  thee  up  from  thy  kindred,  from  thy  coun- 
try, and  from  thy  fallier's  house."  It  is  by  faith,  it  is  said, 
he  obeyed,  and  went,  he  knew  not  whither.  Into  what  un- 
known country  must  I  go  "!  (he  might  say.) — It  is  no  mat- 
ter for  that,  whether  you  know  or  not ;  but  follow  God's 
call :  and  he  abandons  all,  and  follows.  He  trusts,  makes 
a  venture  in  the  dark.  This  is  the  very  nature  of  faith. 
Some  pagans  have  understood  so  much  about  it.  So  our 
noted  Voagan  among  the  Platonists  speaks  of  a  faith  above 
knowledge,  that  unites  the  soul  most  intimately  with  the 
supreme  good  ;  and  which  when  a  man  doth  act  and  ex- 
ercise, they  that  have  this  faith,  and  are  in  the  exercise  of 
it,  they  do  express  it  (as  his  expression  is)  shutting  their 
eyes.  They  shut  their  eyes  and  trust,  wink  and  trust.  So 
doth  Abraham  in  this; — Go  your  ways  into  a  country  you 
know  not — he  goes  by  faith,  he  obeyed,  and  went  he  knew 
not  whither.  I  can  (as  if  he  had  said)  give  no  man  an  ac- 
count whither  I  go  ;  I  am  only  obeying  and  following  the 
divine  call.  It  is  in  an  unknown  country  that  we  all,  who 
are  believers  indeed,  are  to  expect  our  recompense. 
Where  was  it  that  he  expected  thisl  was  it  any  interest  in 
a  terrestrial  Canaan,  a  land  flowing  with  milk  and  honey  1 
No  ;  he  deemed  himself  when  there  but  in  a  strange  coun- 
try, to  which  he  had  such  a  right,  as  we  nor  any  man  in 
the  world  had  before  to  any  spot  of  earth,  by  an  immedi- 
ate divine  grant,  a  grant  from  heaven :  the  great  possessor 
of  heaven  and  earth  a.ssigns  this  spot  for  him  and  his  pos- 
terity, and  yet  he  behaves  himself  there  as  in  a  strange 
country;  he,  and  Isaac  and  Jacob,  that  were  heirs  with 
him  of  the  same  promise,  they  declared  themselves  to  be 
pilgrims  and  strangers  upon  the  earth.  The  believer  will 
say.  Set  me  down  any  where  upon  earth  and  it  is  none  of 
my  country,  whai-soever  right  I  may  have,  as  they  had  in 
that  land.  No  ;  their  faith  was  to  cast  anchor  for  them. 
But  where'?  within  the  veil;  within  such  an  intexture  as 
kept  every  thing  from  their  view  ;  an  interjected  veil ;  a 
veil  cast  between,  and  woven  between  them  and  the  great 
object  of  their  hope.  But  yet  for  all  that,  they  trust  and 
they  venture;  they  cast  their  anchor  upon  that  "  which  is 
within  the  veil,  whither  Jesus  the  forerunner  is  for  us  en- 
tered." This  argues  a  strong  propension  of  a  friendly 
mind  towards  God,  and  towards  his  Christ,  and  towards 
this  state  of  things,  which  they  make  the  discovery  and 
offer  of.     And  in  the  last  place, — 

11.  It  is  to  be  considered  too,  as  that  which  signifies  so 
much  the  more  the  friendliness  of  this  faith  ;  that  it  is  a 
venture  for  eternity;  such  a  sort  of  venture,  that  if  I  mis- 
take, there  is  no  correcting  the  mistake.  If  I  misplace  my 
trust,  the  matter  admits  of  no  alteration,  no  remedy:  it  is 
a  trusting  of  my  soul,  and  a  trusting  it  for  somewhat  that 
lies  out  of  my  sight,  and  whence  there  is  no  return,  no 
coming  back  for  me  to  make  any  terms  with  this  world  lo 
any  advantage,  if  I  have  misplaced  my  trust.  No,  here  is 
an  adventure  made,  never  to  be  altered.  And  the  soul 
doth  it  with  this  apprehension,  with  this  prospect.  Here 
I  must  venture  myall,  and  for  eternity,  for  an  everlasting 
state. 

It  is  fit  we  should  understand  what  such  a  faith  as  the 
faith  of  a  sincere  Christian  is,  that  we  may  not  delude  our- 
selves with  names  and  shows  and  false  appearances.  There 
must  be  the  nature  of  this  faith  in  all  those  that  believe  as 
Abraham  did  ;  and  his  faith  was  spoken  of  as  a  preceden- 
tial faith;  and  as  he  was  the  father  of  believers,  the  great 
example.  He  was  not  to  be  justified  and  saved  by  one  sort 
of  faith,  and  we  by  another,  but  he  and  we  by  the  same 
faith.  So  much  it  carries  with  it  of  a  friendly  mind  to- 
wards its  blessed  object.  But  let  us  now  observe  in  the 
close  of  this  present  discourse,  before  we  enter  on  the  third 
head,  what  this  faith  inferreth.  I  have  hitherto  observed 
only  what  it  imports,  either  as  directly  noted,  or  as  conno- 
ted. I  pray  let  us  bethink  ourselves.  Are  not  we  stran- 
gers to  these  exercises  of  mind  and  spirit  "i — is  not  this  a 


region  and  sphere  of  things  that  we  are  unacquainted  with, 
and  wherein  we  are  little  wont  to  converse  l^do  we  know 
what  belongs  to  such  applications  of  mind  and  spirit  in- 
wardly towards  the  blessed  God,  and  towards  the  Lord  Je- 
sus Christ  ■?  If  we  altogether  are  so,  our  religion,  our  Chris- 
tianity is  a  name,  a  show,  a  figment.  If  we  are  strangers 
to  such  applications  of  mind  and  spirit  to  God  in  Christ, 
and  we  have  nothing  that  belongs  to  this  friendly  inter- 
course, I  pray  why  is  it  1  We  would  be  loth  to  call  our- 
selves God's  enemies  and  Christ's  enemies  for  all  that.  But 
yet  he  hath  told  us,  he  that  is  not  with  him  is  against  him ; 
and  if  we  be  indeed  such  friends  to  God  and  his  Christ, 
such  is  to  be  seen  in  inward  converse  of  heart  and  spirit 
with  them  ;  and  nothing  can  excuse  my  not  conversing 
with  a  friend,  a  great  friend,  a  sincere  friend,  a  wise  friend, 
and  a  most  obliging  friend,  but  such  things  as  these,  for  in- 
stance— Why,  he  is  at  a  great  distance,  I  cannot  come  at 
him.  That  is  none  of  the  case.  He  is  not  far  from  any  one 
of  us:  "  In  him  we  live,  and  move,  and  have  our  being." 
What  can  excuse  our  not  conversing  with  him  who  is  so 
constantly  nigh?  That  request  which  you  have  heard  so 
much  of,  "  The  Lord  Jesus  be  with  thy  spirit,"  shows  he 
continually  may  and  can  be  so.  It  is  as  possible  as  it  is 
desirable,  to  have  him  with  our  spirits.  What  can  ex- 
cuse our  slighting  of  a  friend  that  we  may  be  with  every 
hour  of  the  day,  or  every  moment  of  the  hour,  if  we  willl 
What  can  excuse  .strangeness  there,  shyness  there "? 

It  cannot  be  said  he  is  inaccessible:  that  would  excuse: 
but  there  is  no  such  thing.  There  is  a  throne  of  grace  ap- 
pointed on  purpose,  whereto  we  may  freely  approach  . 
"  there  is  a  new  and  living  way  consecrated  by  the  blood 
of  Christ,"  leading  into  the  divine  presence.  You  cannot 
say  you  have  no  business  with  him  :  that  would  excuse  you 
that  you  do  not  converse  with  such  and  such  a  friend. — I 
have  other  great  business  in  the  world,  but  with  him  I 
have  none.  You  cannot  say  so  as  to  God  ;  you  have  con- 
stant business  with  him,  and  he  hath  constant  business 
with  you.  It  is  he  with  whom  you  have  continually  to  do; 
"  all  things  are  open  to  him  with  whom  you  have  to  do." 
It  is  spoken  in  the  present  time,  to  show  that  we  have  to 
do  with  him  always;  Heb.  iv.  13.  You  cannot  say  your 
friend  is  so  busy  that  he  is  at  no  leisure  to  mind  you,  if 
you  come  to  him:  no  such  thing;  for  you  are  directed 
"whereinsoever  you  are  called  therein  to  abide  with  God," 
1  Cor.  vii.  24.  Ergo,  if  you  should  find  leisure,  he  would 
be  always  at  leisure  ;  he  can  mind  every  one,  and  will  do 
so  to  those  who  apply  themselves  to  him;  "his  eyes  are 
ever  towards  the  righteous,  and  his  e5'es  are  open  unto  their 
cry."  What  can  it  signify  but  a  disinclination  and  un- 
friendliness, that  we  have  so  little  to  do  with  God  and 
Christ  from  day  to  day  1  It  must  signify,  that  other  things 
so  engage  and  take  us  up,  that  our  concernments  with  God 
can  have  no  room,  no  place  in  our  hearts.  They  are 
things  of  another  sphere,  which  we  are  most  taken  up  about, 
and  which  appears  to  us  more  considerable— either  the 
public  affairs  and  concerns  of  a  present  world,  or  our  own 
private  ones.  With  a  great  many,  we  have  loo  much  cause 
to  apprehend,  the  session  of  this  present  parliament  is  a 
far  more  considerable  thing  than  that  glorious  concessus 
with  Abraham,  Isaac,  and  Jacob,  in  the  kingdom  of  God. 
Those  vast  and  glorious  multitudes  which  are  to  make  up 
that  concessus.  Oh,  what  friends  areany  society  of  men  in 
comparison  of  the  glorious  society  above !  The  affairs  of 
this  present  time,  let  them  be  but  considered  in  reference 
to  the  tract  of  time,  what  a  little  inch  in  the  series  of  time 
is  the  present  time  of  ours,  about  which  many  are  so  in- 
tensely engaged  and  taken  up.  When  this  juncture  of 
time  is  over  with  us,  look  upon  the  affairs  but  two  or  three 
months  after,  and  what  do  they  all  appear  and  signify  then "? 
And  yet  the  matters  that  be  within  our  inch  of  time  are, 
with  the  most,  more  considerable  than  a  vast  and  endless 
eternity,  and  have  more  of  their  serious  thoughts.  The 
great  question  is,  What  will  become  of  me  in  the  great  day 
when  all  the  children  of  God  are  tobe  associated  together 
to  Abraham,  and  Isaac,  and  Jacob,  there  1  Here  is  the 
great  question,  and  it  will  be  determined  upon  this  single 
point— Have  I  that  faith  that  belongs  to  that  society  as 
their  characteristical  note,  as  their  distinction,  as  that  by 
which  they  that  belong  to  God  are  to  be  known  from 
them  who  do  not  belong  unto  him,  a  heavenly  from  aji 


Sebm.  XXXV. 


FRIENDSHIP  WITH  GOD. 


71 


earthly  race  and  offspring  t — Let  me  look  into  myself,  and 
discern  my  own  slate  and  character,  and  see  if  I  have  any 
such  faith  in  me  as  includes  and  draws  the  whole  frame 
and  current  of  my  soul  and  all  its  powers  towards  God, 
and  Christ,  and  heaven,  and  an  eternal  state  of  things. 


SERMON  XXXV.' 


James  ii.  23. 

And  the  scripture  was  fulfilled,  <f-c. 

The  third  thing  which  remains  to  be  spoken  to  is, 
III.  To  show  you  what  such  a  faith  doth  certainly  infer. 
This  also  hath  much  of  friendliness  towards  God  in  it; 
and  it  infers  divers  things  that  are  so  :  as — 

1.  What  is  indeed  very  general,  an  entire  living  to  God. 
If  any  soul  do  believe  unto  righteousness  and  salvation,  so 
as  now  to  be  justitied,  and  finally  saved,  that  very  faith  of 
his  will  certainly  infer  the  most  entire  living  unto  God  ; 
the  most  friendly  thing  towards  God  that  can  be  thought. 
It  is  impossible  that  I  can  bear  more  of  friendliness  in  my 
mind  and  soul  towards  any  one,  than  when  I  con.secrate  ray 
life  to  him— devote  my  life  to  him — devote  myself  to  him. 
This  is  certainly  inferred  by  that  faith  which  avails  to  justi- 
fication and  salvation.  I  pray  observe,  that  where  you  have 
that  phrase  of  "  living  to  God,"  Gal.  ii.  19.  that  the  whole 
context  speaks  of  this  very  subject ;  justifying  faith  which 
is  mentioned  in  this  so  expressly.  Look  at  Gal.  ii.  from 
verse  16  to  the  end  ;  "  Knowing  that  a  man  is  not  justified 
by  the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ, 
even  we  have  believed  in  Christ  Jesus,  that  we  might  be 
justified  by  the  faith  of  Christ,  and  not  by  the  works  of  the 
law :  for  by  the  works  of  the  law  shall  no  flesh  be  justified. 
But  if,  while  we  seek  to  be  justified  by  Christ,  we  ourselves 
are  found  sinners,  is  therefore  Christ  the  minister  of  sin  1 
God  forbid.  For  if  I  build  again  the  things  which  I  de- 
stroyed, I  make  myself  a  transgressor.  For  I  through  the 
law  am  dead  to  the  law,  that  I  might  live  unto  God.  I  am 
crucified  with  Christ:  nevertheless  I  live;  yet  not  I,  but 
Christ  liveth  in  me  :  and  the  life  which  I  now  live  in  the 
flesh  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me.  I  do  not  frustrate  tlie  grace  of 
God  :  for  if  righteousness  come  by  the  law,  then  Christ  is 
dead  in  vain."  Here  is  a  most  positive  and  delucid  asser- 
tion of  the  doctrine  of  justification  by  faith  in  Christ  alone, 
exclusive  of  works.  But  the  apostle  objects  to  himself,  or 
obviates  the  objections  of  others,  in  verse  17.  "  But  if, 
while  we  seek  to  be  justified  by  Christ,  we  ourselves  are 
found  sinners,  is  therefore  Christ  the  minister  of  sin  1  God 
forbid."  This  looks  like  a  doctrine  that  serves  the  purposes 
of  sin,  and  as  if  Christ  came  into  the  world  to  minister 
unto  sin,  to  promise  indulgences  for  it;  not  that  men  might 
cease  to  sin,  but  that  they  may  sin  with  less  danger  and 
more  safety.  "  God  forbid,"  saith  he — abhorred  be  any  such 
thought,  "  if  I  build  again  the  things  which  I  destroyed, 
[and  to  admit  this  will  be  building  what  I  had  been  aiming 
all  this  while  to  destrov,]  I  make  myself  a  transgressor,"  I 
fight  with  myself  All  my  doctrine  causes  nothing  in  it 
but  inconsistency  and  self-repugnance  :  "  For  (saith  hej  I 
through  the  law  am  dead  to  the  law."  But,  with  what  de- 
sign 7  upon  what  account? — that  I  might  live  unto  God: 
'•  I  through  the  law  am  dead  to  the  law."  The  law  hath 
killed  all  the  hopes  and  expectations  I  had  of  life,  or  justifi- 
cation by  it,  and  hath  as  a  severe,but  as  a  faithful,  dexterous 
schoolmaster,driven  me  to  Christ,(as  it  is  afterwards  spoken 
in  the  same  chapter,)  and  constrained  me  to  have  recourse 
to  him,  to  seek  righteousness  and  life  there.  And  what 
then?  Is  it  that  afterwards  I  might  live  as  I  list  1  No; 
far  be  it ;  it  is  only  that  I  might  live  unto  God ;  a  life  more 
entirely  holy  than  it  was  possible  for  me  ever  to  have 
lived  upon  other  terms.  And  this  living  thus  to  God  is 
manifestly  spoken  of  as  an  inferred,  consequential  thing 
unto  justification,  as  a  thing  that  naturally  and  necessarily 
en-sues.  But  it  is  the  most  friendly  thing  towards  Grod 
*  Preached  January  SStli,  1693-4. 


that  can  be  imagined  and  thought  of,  that  I  should  dedicate 
my  whole  life  to  him  ;  and  this  doth  not  belong  to  friend- 
ship as  friendship,  but  it  belongs  peculiarly  to  friendship 
with  God.  If  any  other  friend  should  lay  claim  to  the 
whole  of  my  life,  that  my  life  should  be  spent  entirely  for 
him,  and  I  should  do  nothing  but  for  him;  it  isthe  highest 
insolence  for  him  to  expect  or  require  it;  but  in  this  case 
it  is  the  highest  insolence  to  deny  it  unto  this  friend,  for 
do  not  I  owe  my  whole  life  to  Him,  if  he  hath  justified  me, 
if  he  hath  imparted  a  righteousness  to  me  1  For  what  was 
I  before,  but  a  condemned  lost  creature.  My  life  was 
forfeited.  When  he  hath  given  me  righteousness,  he  hath 
given  me  my  life.  The  case  cannot  be  thus  among  other 
friends.  There  is  usually  .some  sort  of  parity;  but  here  is 
the  greatest  imparity  and  disparity.  Another  friend  may 
have  obliged  me,  perhaps  I  have  at  some  time  or  other 
obliged  one  as  much.  But  here  the  obligation  lies  all  on 
one  side ;  and  it  is  the  deepest  obligation  that  can  be 
thought.  So  that  what  was  an  hyperbole  in  the  apostle  to 
Philemon,  ''thou  owest  thy  very  self  to  me,"  (and  he  ex- 
presseth  it  with  a  diminution,  not  to  say  it,)  it  is  no  hyper- 
bole here.  Every  justified  person  owes  himself  to  his 
justifier,  his  whole  life.  For  do  not  we  know  it  was  for- 
feited, entirely  forfeited  1  If  it  be  a  state  of  justification, 
how  did  we  come  into  it  1  It  wa.s  a  state  of  condemnation 
out  of  which  we  did  pa.ss.  This  is  nothing  to  the  ordina- 
ry I'liendship  that  is  between  man  and  man.  But  if  an 
offended  prince  do  take  a  condemned  wretch  out  of  his 
cage  and  chains,  and  from  the  dungeon  and  gibbet,  into 
his  arms,  and  embraces  him;  gives  him  life  and  his  fa- 
vour, and  all  the  dignities  and  honours  he  can  load  him 
with ;  here  is  one  owes  his  very  self,  in  a  subordinate  way, 
as  much  as  it  is  possible  a  creature  can  to  a  creature. 
Though  the  prince  claims  that  life  which  he  cannot  pre- 
serve; for  when  he  hath  given  it  in  one  moment,  a  dis- 
ease may  take  it  away  in  the  next.  But  here  it  is  the  most 
reasonable  thing  in  all  the  world,  that  I  should  give  my 
life  to  him  who  hath  justified  me. 

And  whereas  all  were  under  condemnation  before;  when 
a  person  is  justified,  he  is  made  to  "  reign  in  life,"  as  that 
most  emphatical  expression  is,  Rom.  v.  17.  Death  had 
passed  over  all  by  one.  By  one  man's  offence  death 
reigned.  But  now  they  that  receive  abundance  of  grace, 
and  of  the  gift  of  righteousness,  do  reign  in  life  by  one 
Jesus  Christ,  or  they  shall  do  so,  as  some  copies  read  it. 
"  They  shall  reign  in  life."  The  life  of  a  king  is  reckon- 
ed a  sacred  thing,  inviolable— not  to  be  touched.  He  hath 
made  us  kings  and  priests  unto  God,  having  "  loved  us, 
and  washed  us  from  our  sins  in  his  own  blood,"  Rev.  i.  5. 
Then  such  lives  are  not  to  be  touched.  "  Touch  not  mine 
anointed."  They  are  all  anointed  ones,  who  have  this  life 
imparted  to  them. 

I  beseech  you  consider  this  case  according  to  the  mighty 
weight  of  it,  and  consider  it  as  your  own  case,  or  that 
which  is  your  case,  or  may  be.  For  we  are  all  of  us  here 
before  the  Lord,  either  in  a  state  of  condemnation,  or  in  a 
slate  of  justification  this  hour,  at  this  time.  If  we  have 
any  of  us  cause  to  suspect  that  fearful  state  to  be  ours,  a 
stale  of  condemnation,  I  hope  you  do  not  intend  to  con- 
tinue there  ;  you  think  not,  sure,  of  abiding  so,  in  such  a 
state  as  abiding  in  death,  a  condemned  person  in  death, 
under  death.  Take  we  the  state  of  our  case  as  it  is.  Let 
every  one  view  himself  about  this  matter.  Oh,  my  soul, 
what  do-it  thou  think  of  thy  state  1  Either  thou  art  a  justified 
or  a  condemned  man.  What  dost  thou  think  of  thy  stale'? 
If  thou  thinkest  thou  art  condemned,  what  is  to  be  done 
in  this  ca.se?  Itisdreadful  to  think  of  taking  up  and  abiding 
here.  But  we  are  told  what  is  to  be  done.  "God  so  loved 
the  world,  that  he  gave  his  only-begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish,  but  have  everlast- 
ing life.  For  God  sent  not  his  Son  into  the  world  to  con- 
demn the  world ;  but  that  the  world  through  him  might 
be  saved,"  John  iii.  10,  17.  Believe  in  the  Son  of  God, 
and  this  brings  you  under  his  righteousness,  under  his 
shadow,  and  the  protection  of  it.  It  shelters  you,  covers 
vou.  "  He  that  believeth  in  the  Son  of  God,  is  not  con- 
demned ;  but  he  that  believeth  not,  is  condemned  already." 
The  sentence  is  past,  though  yet  a  reversible  sentence — a 
sentence  that  may  be  reversed.   Here  our  case  is  plain,  to 


e'^ 


FRIENDSHIP  WITH  GOD. 


Serm.  XXXV. 


wit,  that  our  main  business  must  be  to  consider,  do  we  be- 
lieve in  the  Son  of  God  ^  with  such  a  faith  as  the  Gospel 
meaneth,  with  a  lively,  Gospel  faith.  For  if  the  Gospel 
do  mean  one  thing  by  faith,  and  I  do  understand  quite 
another,  it  is  not  my  mistaken  notion  that  will  save  me. 
Do  I  think  to  be  saved  by  a  false  notion  1  By  a  faith  that 
is  not  only  but  notional,  but  my  very  notion  also  is  false. 
That  will  not  do.  I  am  to  consider,  ergo,  what  this  faith 
of  mine  infers.  It  signifies,  or  infers,  my  living  to  God, 
or  it  signifies  nothing.  How  earne.stly  and  emphatically 
is  it  inculcated  in  this  chapter,  where  the  text  lies,  that  a 
dead  faith  cannot  justify,  and  cannot  save.  A  faith  that 
haih  no  life  in  it,  no  spirit,  no  energy,  no  operativeness. 
It  is  not  the  works  that  proceed  from  faiih  that  do  juslify, 
but  it  IS  a  workingness  in  faith  which  is  requisite  to  justi- 
fication : — a  faith  that  will  work,  not  a  dead  faith.  And 
we  are,  ergo,  to  know,  that  in  the  same  instant  when  a 
man's  faith  is  available  for  the  obtaining  of  righteousness 
for  him,  it  is  available  for  the  obtaining  of  life  too,  of  a 
vital  principle.  God  doth  never  give  these  separately,  he 
always  gives  them  together.  This  faith  unites  the  soul 
with  Christ.  He  is  righteousness  and  life  to  it  at  once. 
His  righteousness  (as  hath  been  told  you)  never  continues 
one  moment  the  clothing  of  a  carcass,  of  a  dead  soul.  It 
is  never  designed  to  be  the  habit  and  apparel  of  such  a 
soul.  It  is  too  rich  a  thing,  too  glorious  a  thing,  to  he  so. 
There  is  no  righteousness  without  having  oi'  a  Christ. 
"But  he  that  hath  the  Son,  hath  life,"  at  the  same  time 
when  the  soul  is  caught  into  union  with  him.  "  Of  him 
are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us  wis- 
dom, righteou.sness,  sanclification,  and  redemption."  He 
is  made  unto  us  holy  life  upon  our  being  in  him,  as  he  is 
thereupon  made  righteousness  to  us,  1  Cor.  i.  30.  This  is 
plain,  intelligible  truth  to  any  that  will  use  their  under- 
standing, and  apply  their  minds  to  consider  it.  But  to 
speak  a  little  more  distinctly  of  this  matter  of  living  to 
God,  as  it  is  a  thing  inferred  from,  and  consequential  upon, 
the  faith  that  justifies,  I  shall  note  unto  you  a  lew  particu- 
lar distinct  heads,  under  this  first  more  general  one,  as, 

(1.)  That  whenever  the  soul  is  brought  lo  believe  unto 
righteousness,  (Rom.  x.  10.)  it  is  a  heart  principle,  a 
heart  exercise,  "  For  with  the  heart  man  believeth  unto 
righteousness  ;  and  with  the  mouth  confession  is  made 
unto  salvation."  And  whenever  he  doth  so,  he  then  re- 
ceives a  new  spiritual  life,  a  divine  life.  He  was  alienated 
from  the  life  of  God  before,  but  now  he  comes  to  partici- 
pate in  a  certain  sort  of  divine  life.  This  is  so  plain,  that 
nothing  can  be  more.  "  He  that  findeth  me,  findeth  life." 
There  is  a  blessing  pronounced  upon  walling  on  this  ac- 
count. "  Blessed  is  he  (saith  Christ,  the  Son  of  God,  the 
eternal  Logos,  or  Wisdom,  Prov.  viii.  34.)  that  waileth, 
that  is  continually  waiting  at  the  posts  of  my  house;  for 
he  that  findeth  me,  findeth  life,  and  shall  obtain  favour  of 
the  Lord."  Findeth  life ;  what  doth  that  signify  1  It  .sig- 
nifies that  life  in  this  world  is  a  great  rarity.  A  man  may 
be  long  in  quest  of  it,  and  not  find  it.  It  is  a  world  lost  in 
death.  "  Death  h.alh  passed  upon  all  by  one,  inasmuch  as 
all  have  sinned,"  Rom.  v.  12.  Il  a  poor  soul  that  dwells 
in  the  shadow  of  death,  casts  about  its  wondering  eyes  and 
thoughts  this  way  and  that  way,  and  saith,  Where  shall  I 
find  life  1  Why,  (saith  our  Lord,)  he  that  findeth  me, 
findeth  life.  All  thy  inquiries  are  in  vain,  and  lost,  and 
to  no  purpose,  till  thou  meet  with  me.  And  you  shall  find 
me  if  you  seek.  "  He  that  seeks  me  early,  shall  find  me," 
ver.  17.  "  But  if  he  finds  me,  he  finds  life."  The  very 
first  meeting  proves  vital  to  him.  For  do  but  consider 
what  is  said  in  thatsame  context,  Rom.  v.  12, 16,  17.  Death 
had  passed  over  all,  reigned  over  all,  unto  condemnation. 
"All  were  dead,"  as  the  matter  is  also  expressed,  2  Cor. 
v.  14.  "  If  Christ  died  for  all,  then  were  all  dead." 
Death  passed  over  all.  But  how'?  Not  only  in  law,  but 
in  fact.  Pray  observe  it,  all  were  dead,  not  only  in  law, 
but  in  fact  too.  Dead  in  trespasses  and  sins.  Death  did 
prevail,  spread  itself  and  its  di.'^mal  horrid  shadow  over 
the  very  souls  of  men  nniver.sallv.  And  that  by  one — 
that  one  who  first  finned,  and  so  let  in  sin  and  death  into 
the  world.  But  then  observe  what  is  said  in  the  14th 
verse,  that  "  that  one  was  the  figure  of  him  who  was  to 
come."  Which  might  signify,  that  as  the  former  Adam 
did  let  in  sin,  and  by  it  death,  upon  all,  so  as  to  bring  all 


not  only  under  condemnation,  but  under  an  actual  death, 
in  the  moral  and  more  horrid  sense,  as  death  stands  in  op- 
position both  to  sanctity  and  to  felicity.  So  as  that  in  these 
re.spects  it  should  teach  the  very  souls  of  men,  which, 
though  they  are  naturally  immortal,  are  morally  (it  is  too 
plain)  mortal ;  and  not  only  mortal,  but  dead  in  the  moral 
sense ;  to  wit,  as  death  stands  in  opposition  to  holy  life, 
and  as  it  stands  in  opposition  to  blessed  life.  So  all  were 
actually  dead,  as  well  as  in  law.  Now  if  that  first  Adam 
was  the  figure  of  Him  that  was  to  come,  pray  consider 
in  consequence  whatthesecond  Adam  was  to  be,  and  what 
he  was  to  do.  We  are  told  that,  "  The  first  man,  Adam, 
was  made  a  living  soul ;  the  last  Adam  was  a  quickening 
spirit,"  1  Cor.  xv.  45.  So  that  now  if  you  touch  him,  you 
touch  life.  If  you  meet  with  him,  if  you  are  joined  with 
him,  you  are  delivered  by  it.  You  have  life  not  only  in 
right,  but  in  fact.  As  under  the  other  Adam  there  was 
death,  not  only  deserved,  but  as  actually  incumbent,  death 
had  passed  over  all.  That  is,  here  were  the  beginnings 
of  eternal  death,  the  beginnings  of  hell.  Christ  is  the 
Lord  from  heaven.  If  once  you  unite  with  him  by  that 
faith,  that  true  faith  of  the  Gospel,  you  have  not  only  now 
a  right  to  life,  but  you  have  the  beginning  of  it,  the  in- 
choation  of  it  in  fact,  as  there  was  the  beginning  of  death 
and  hell  in  souls  by  the  former  Adam,  the  figure  of  this 
latter.  And  you  are  to  reign  in  life  by  Jesus  Christ.  Life 
exults  in  you,  springelh  in  your  hearts,  and  is  gradually 
springing  up  more  and  more  towards  eternal  life.  At  least 
where  that  is  not  so  perceptible,  there  are  springings  which 
import  life,  strugglings,  and  impatience  of  deadness. 
Whereas  one  that  is  entirely  dead,  is  impatient  of  no- 
thing— feels  nothing.  But  if  there  be  aimings  and  strug- 
glings for  life ;  oh  1  this  dead  heart  of  mine  ;  that  I  could 
find  it  to  live  more  I  this  speaks  life,  a  new  life,  which  is 
working  in  you,  and  struggling  in  you,  towards  its  perfec- 
tion. And  then  you  must  not  only  gather  here,  that  this 
living  to  God  implies  being  made  alive  spiritually,  a  partici- 
pant of  a  holy,  divine  life;  but  that  it  dot  h,  in  the  next  place, 

(2.)  Directly  terminate  on  God.  Here  is  life,  living; 
and  it  is  living  unto  God,  which  is  the  certain  result  and 
consequent  of  that  faith  that  justifies  and  saves.  It  is,  I 
say,  a  life  that  points  at  God;  tends  and  works  directly 
towards  him.  "  Reckon  ye  also  yourselves  to  be  dead  in- 
deed unto  sin,  but  alive  unto  God  through  Jesus  Christ 
our  Lord,"  Rom.  vi.  II.  I  pray  note  the  appositeness  and 
the  emphasis  of  these  words:  "  Dead  to  sin,"  having  no 
mind  to  live  a  sinning  life  any  longer.  "  But  alive  to  God :" 
here  is  a  new  life  now  given — a  spiritual,  divine  life.  But 
what  is  it'?  a  loose  and  a  vagrant  thing,  that  works  at 
random,  no  one  can  tell  how  or  which  way"?  No,  far  be 
it  from  thinking  so.  It  is  a  life  directly  pointing  upon 
God  ;  carries  the  soul  in  all  its  powers  and  thoughts,  and 
affections  and  inclinations,  in  one  current  towards  God. 
"Alive  to  God  through  Jesus  Christ."  There  was  nothing 
but  deadne.ss  towards  God  before;  life  enough  to  every 
thing  else,  but  only  no  inclinaiion  towards  God; — no  in- 
clination, no  concern  with  God.  But  now  here  is  being 
made  "alive  to  God  through  Jesus  Christ."  And  this  is 
the  effect  and  consequent  of  union  to  Christ  by  faith  ; 
when  we  arc  planted  together  with  him  into  the  likeness 
of  his  death,  and  into  the  likeness  of  his  resurrection, 
and  by  a  certain  kind  of  conjunction,  or  being  married  to 
him,  we  come  to  bring  forth  fruit  unto  God.  As  i  is  in 
the  foregoing  verses  of  Rom.  vi.     And, 

(3.)  This  IS  further  to  be  noted  concerning  this  living,  to 
God,  as  inferred  by  and  consequential  upon  that  faith  that 
justifies  and  saves;  that  the  workings  and  stream  and  cur- 
rent of  this  life,  and  of  all  the  powers  of  the  soul  so  en- 
livened, are  directed  towards  God,  and  by  a  friendly  affec- 
tion. I  prav  note  that  farther:  they  all  work  towards 
God;  this  life,  and  every  thing  that  belongs  to  it,  tends 
and  works,  and  beats  and  contends  God-wards.  And 
what  is  that  which  makes  it  do  so  1  A  friendliness  af  in- 
clination towards  him,  and  a  suitableness  of  spirit  unto 
him.  Thev  are,  therefore,  whenever  they  come  to  believe 
unto  right'eou.'iness,  to  be  called  the  friends  of  God ;  for 
now  the  whole  life,  from  the  power  of  friendly  inclina- 
tion, comes  to  be  directed  God-ward.  And  so  living  t'.^ 
him  is  not  from  necessity  and  terror  and  dread,  but  Iroin 
choice  and  kind  propension.    And, 


Sehm.  XXXV. 


FRIENDSHIP  WITH  GOD. 


873 


(4)  It  is  hereupon  necessarily  consequent,  that  the  soul 
Is  obliged  to  be  very  much  in  the  exercises  of  religion  ; 
because  in  all  the  acts  of  religion  there  is  a  direct  and  im- 
mediate application  unto  God.  If  it  be  brought  by  the 
power  and  tendency  of  that  faith  which  justifies  into  a 
course  of  living  unto  God,  my  life  must  be  a  thing,  in  the 
whole  of  it,  sacred  unto  God;  'then  it  cannot  be  but  it  must 
be  taken  up  in  the  exercises  of  religion,  because  therein  it 
hath  to  do  with  God  directly  and  immediately,  but  more 
remotely  and  collaterally  when  one  is  otherwise  employed. 
The  exercises  of  religion  must  thereby  be  delectable  to  such 
a  one,  for  he  liveth  unto  God;  that  the  faith  that  justifies 
him  hath  inferred :  from  that  very  inclination  of  mind  {saiih 
he)  I  mu.st  be  with  God.  And  hence  it  will  be  the  most 
remote  thing  in  all  the  world  from  such  a  one  to  count 
the  exercises  of  religion  wearisome.  But  he  will  surely 
have  that  habitual  estimate ;  though  the  flesh  may  be  many 
times  weak  and  wayward,  the  spirit  will  he  willing  so  fat 
as  it  is  influenced  and  animated  by  such  a  life.  And,  there- 
fore, among  the  other  exercises  of  religion  which  such  a 
life,  and  that  faith  which  hath  justified  a  soul,  must  imply, 
those  exercises  of  religion  which  I  have  been  so  lately 
pressing  upon  you  will  be  looked  upon  as  no  cumbersome 
imposition.  The  exercises  of  family  religion,  as  well  as 
those  of  the  closet  and  those  of  the  "church,  they  will  all 
carry  a  pleasantness,  a  felicity  in  them,  proportionable  to 
the  measure  of  life  received. 

And  I  would  have  you  now  to  consider  the  providence 
of  God.  It  is  observable  to  you  and  me  that  I  was  called 
oflTfrom  this  subject  by  a  general  agreement  of  my  brethren 
to  speak  to  you  of  that  about  family  religion  before  I  had 
finished  this.  So  that  that  discourse  did  even  fall  into  this 
before  I  had  concluded  it.  Observe  the  providence  of  God 
in  it.  For  by  this  means  it  comes  to  pass  that  I  am  cast 
upon  it  to  give  you  the  shortest  and  fullest  directory  how 
to  manage  that  business  of  family  religion,  as  well  as  other 
exercises  of  religion,  faithfully,  pleasantly,  and  to  purpose. 
Thus  in  general,  whenever  yon  are  to  do  acts  of  religion, 
I  pray  consider  your  state.  What  is  my  state,  wherein  I 
am  now  to  appear  before  God  in  this  or  that  religious 
performance  or  exercise"?  Shall  I  appear  before  him  as 
a  justified  person,  or  as  a  condemned  person  7  Oh  what 
shall  I  do  if  I  am  to  appear  ordinarily  under  the  latter 
notion,  as  a  condemned  person  t  I  come  with  my  family 
(whatever  they  be)  myself  a  condemned  wretch.  It  is  true 
it  is  a  case  that  needs  prayer;  but  it  is  a  very  uncomforta- 
ble case,  for  all  that,  when  a  person  must  do  so  from  day 
to  day.  And  therefore  look  well  to  your  state.  This  is  a 
state  (as  was  told  you  before)  that  is  not  to  be  rested  in, 
upon  any  terms.  Though  you  are  not  to  throw  off  the 
exercises  of  religion  because  you  suspect  your  state  to  be 
bad,  but  in  continuing  of  them  to  hope  and  expect  it  will 
mend  and  be  better.  But  I  would  have  you  consider  what 
it  is.  If  yon  must  come  always  in  approaching  unto  God 
as  a  condemned  person,  or  being  a  condemned  person, 
(whether  you  apprehend  it  or  no,)  you  will  always  approach 
to  him  either  with  the  heart  of  a  slave  or  the  heart  of  a 
stone.  Either  with  a  misgiving,  aflfrighted,  amazed  heart, 
the  heart  of  a  slave ;  or  a  stupid  senseless  heart,  dead  and 
cold  as  a  stone.  And  therelore,  especially  see  that  such 
exercises  of  religion,  as  well  as  all  other,  do  proceed  from 
the  conjunct  principles  of  faith  and  love,  or  faith  and  god- 
liness, towards  God,  the  very  things  that  the  text  hath  in 
it,  as  you  see,  believing  and  being  the  friend  of  God.  See 
that  such  principles  animate  all  your  religion,  your  lamily 
religion,  and  all  other  ;  otherwi.se  it  goes  all  for  lost. 

[1.]  The  principle  of  faith.  Without  that  ii  is  impossible 
for  you  to  please  God  in  any  thing  you  do,  Heb.  xi.  6.  By 
it  you  come  to  ofl'cr  an  acceptable  sacrifice.  By  faith, 
Abel  ofiered  up  a  more  acceptable  sacrifice  than  Cain ;  a 
more  acceptable  one.  The  word  is  a  fuller  one,  a  sacrifice 
which  had  a  fulness  in  it  compared  with  Cain's.  Without 
it  all  your  sacrifices,  all  your  duties,  will  be  dead  formali- 
ties and  nothintr  else;  neither  pleasing  to  God,  nor  plea- 
sing to  you;  there  can  be  no  pleasure  in  them  on  the  one 
hand,  nor  on  the  other.  It  is  true  you  must  go  on  in  a 
course  of  such  duties,  for  the  law  of  nature  (as  was  told 
you)  obligelh  vou  thereto,  and  stands  unrepealed:  for  (as 
hath  been  said)  to  suppose  a  repeal  of  the  law  of  nature, 
is  to  suppose  that  God  would  divest  himself  of  his  deity, 


and  you  should  be  divested  of  humanity,  both  at  once. 
As  long  as  God  is  God,  and  man  is  man,  ihis  part  of  the 
law  of  nature,  which  concerns  this  state  of  things  between 
him  and  man,  must  be  unalterable,  and  can  never  be  re- 
pealed. It  is  that  which  his  law  requires  of  you  most 
indispensably.  You  must  go  on  yet,  .still  aim  at  bettering 
your  state,  and  getting  into  that  faith  by  which  you  shall 
be  exempt  from  that  condemnation.  Into  it,  (I  say,)  into 
the  power  and  spirit  of  it.  Indeed  here  lies  the  snare  and 
danger,  that  when  people  first  find  themselves  urged,  and 
possibly  are  brought  to  apprehend  the  reasonableness  and 
necessity  of  going  on  in  such  a  course  cf  duty,  they  expect 
to  be  justified  in  that  way.  No,  never  till  you  reach  that 
faith  which  unites  vou  to  Christ.  But  this  may  be  your 
wav  towards  that  'faith.  If  you  should  think  that  your 
dead  spiritless  duties  arc  to  supply  the  room  of  Christ, 
vital  faith,  and  a  living  religion  proceeding  from  thence, 
this  is  all  a  mistake,  and  the  most  dangerous  one  that  can 
be  thought.  To  be  justifieil  by  our  own  works,  and  siich 
pitiful  dead  works,  it  speaks,  as  the  apostle's  determination 
of  the  matter  is.  Gal.  v.  4,  5.  that  "Christ  is  become  of 
none  effect  to  you,  whosoever  of  vou  are  justified  by  the 
law  ;  j'e  are  fallen  from  grace."  There  is  an  eternal  law 
binding  vou  to  such  duty,  and  which  is  invariable  and 
unalterable.  But  what  then"!  must  you  think  of  being 
justified  by  itl  No;  then  Christ  will  be  of  none  efl^ect, 
and  ve  are  fallen  from  grace.  But  we,  through  the  Spirit, 
do  wait  for  the  hope  of  righteousness  by  faith.  The  great 
hopes  of  righteousness  we  wait  for  by  faith,  and  by  that 
alone,  through  the  Spirit,  the  Holy  G'host,  prompting  and 
teaching  us'so  to  do.  But  this  is  the  stupid,  senseless 
absurditv  which  hath  seized  the  minds  of  multitudes,  that 
when  their  works  are  least  worth,  then  they  expect  most 
from  them.  AVhen  thev  are  all  worth  nothing,  they  account 
of  being  justified  bv  ih'em  ;  when  they  are  all  dead  works. 
When  a  man's  soul  comes  to  be  mnde  alive,  by  how  much 
the  more  he  lives  so  much  the  more  he  sees  that  the  best 
works  he  is  capable  of  in  this  state  and  region  of  mortality, 
cat.  have  nothing  in  them  (though  they  have  never  so  much 
ofspiritual  and  divine  life)  unto  the  purpose  of  justificalioii; 
for  they  never  -n-ere  designed  to  juslle  Christ  out  of  his 
oflSce.  Nor  are  the  offices  of  Christ  and  the  Holy  Ghost 
to  mingle  or  be  confounded,  and  made  to  interfere  with 
one  another,  upon  anv  terms.  Such  living  works  (when 
living)  serve  for  other  necessary  and  most  excellent  pur- 
poses, but  not  to  jus'ifv  us.  They  serve  to  qualify  us  for 
communion  with  Go'd,  and  to  enable  us  to  serve  and 
fflorify  him  in  the  world,  and  to  carry  on  a  preparedness 
for  us'  more  and  more  for  an  inheritance  among  them  that 
are  sanctified,  or  with  the  spirits  in  light.  See  to  that, 
that  in  all  the  exercises  of  religion,  (though  while  it  is  not 
so,  they  are  not  to  be  forborne  and  laid  aside  in  families, 
closets,  or  otherwise  yet,)  you  aim  to  gel  that  principle  of 
faith  which  may  mend  vou'r  slate,  and  make  that  good,  and 
make  you  capable  now  (having  vour  consciences  .sprinkled 
bv  Jesus  Christ  from  dead  wo'rks)  of  serving  the  living 
God,  of  living  service  suitable  to  the  living  God.     And, 

[■2.]  That  other  conjunct  principle,  love.  Friendly  affec- 
tion, see  that  animates  all  vour  worship  too,  that  yoursouls 
be  carried  towards  God  "bv  friendly  inclination  :  as  was 
said,  "  For  in  Jesus  Christ  "neither  circumcision  availelh 
.any  thing,  nor  uncircumcision  ;  but  failh  which  worketh 
by  love""  If  vou  have  that  faith  by  which  you  believe  unto 
righteousness",  it  will  wi«rk  by  love  ;  it  carries  your  souls 
unto  God  bv  a  mighty  power  of  love.  This  is  living  to 
God,  the  certain  consequences  of  that  belief  unto  righteous- 
ness ;  or  unto  which  God  doth  impute  righteousness. 
And  how  applicable  isthis  to  the  purpose  afore-mentioned, 
t.  e.  that  all  the  exercises  of  religion,  and  especially  of 
family  religion,  be  animated  by  that  principle  of  love  to 
God, "or  friendliness  tov.ards"  God,  faith.  Do  but  take 
notice,  whereas  the  text  speaks  of  Abraham,  (he  was  the 
instance,)  "  Abraham  believed  God,  and  it  was  counted  to 
him  for  righteousness :  and  he  was  called  the  friend  of 
God."  Pray  see  what  the  inclination  was  that  carried  him 
to  take  that  care  of  his  family  that  he  did,  (Gen.  xviii.  17, 
IS,  19  )  "  Shall  I  hide  from  Abraham  the  thing  that  I 
intend  to  do  V  He  is  my  friend,  I  cannot  hide  things 
from  my  friend.  And  wh"y  should  he  be  looked  vipon  as 
such  a  friend?    "I  know  him,  that  he  will  command  his 


874 


FRIENDSHIP  WITH  GOD. 


Sebm.  XXXV, 


children,  and  his  household  after  him  to  serve  me." 
Abraham  will  take  this  care  of  his  family,  because  he  is 
mv  fnend.  ,  .       •.    .1.        ■ 

See,  therefore,  that  this  principle  goes  into  it,  otherwise 
all  goes  for  lost.  Why  are  you  so  careful]  Why  it  is 
kindness  to  my  friend,  my  greatest  and  best  friend.  I  see 
his  interest  low  in  the  world,  he  is  little  called  upon  or 
sought  after.  There  are  few  among  men  thai  will  own 
hinf  But  I  do  it  because  he  is  my  fnend,  and  because  he 
hath  captivated  my  very  heart,  and  made  that  in  some 
measure  friendly  umo  him.  That  I  may  pi  eserve,  and  that 
I  may  revive  to  mv  very  uttermost,  his  languishing  interest 
in  a  lost  world.  'He  hath  but  a  few  friends  but  I  and 
my  house  will  serve  him ;  we  will  show  our  friendliness 
towards  him,  whosoever  do  or  will  not  do. 

It  comes  in  my  way  to  give  you  this  short,  but  lu  1, 
directory  in  reference  to  the  great  subject  we  were  so  lately 
on  See  that  it  he  managed  by  that  faith  which  will  always 
lustify  And  see  that  it  be  influenced  by  a  principle  ol 
love  and  friendlv  inclination  towards  God,  and  because  you 
cannot  endure  his  interest  should  be  lost  by  your  neglect, 
at  least  .so  far  as  you  can  signify  any  thing  to  the  promo- 
ling  and  preserving  it.  ,  ,  r 

But  here  it  may  be  said,  that  all  the  performances  of  an 
uniuslitied  and  unregenerate  person  are  sin.  But  whati 
are  men  obliged  to  sin  •?  And  should  we  urge  them  to  sm  1 
This  admits  of  a  very  plain  and  easy  answer.     For, 

1  There  can  be  no  declining  of  such  performances 
when  the  injunction  is  in  the  law  before  us;  but  it  must 
be  upon  a  resolution  not  to  do  them.  A  resolution  must 
be  taken  ;  I  will  not  do  them.  There  will  be  sin  m  doing, 
but  there  will  lie  far  greater  in  resolving  not  to  do.  The 
sin  that  is  in  doing,  is  only  in  the  wrong  manner,  that  1  do 
not  such  a  thing  aright.  But  resolving  not  to  do,  is  sin  even 
in  the  very  substance  of  that  resolution.  ,.,    .    .      , 

How  vast  is  the  difference  between  that  which  is  m  the 
very  substance  sinful,  and  that  which  is  only  smful  in  the 
circumstance.     And,  ■       ,i,„ 

2  This  is  to  be  said  too,  that  not  only  the  praying,  the 
hearing,  and  the  other  acts  of  natural  worship  done  by  an 
unjustified,  unregenerate  person,  ore  sm,  but  all  their  other 
actions  too.     The  very  ploughing  of  the  wicked  is  sin 
And  what,  therefore,  must  the  whole  unregenerate  world 
do  nothing  •!   Are  they  all  to  sit  stilH    If  they  eat  they  sin ; 
if  they  drink  they  sin.     Must  thev,  therefore,  starve,  and 
neither  eat  nor  drink  1     So  absurd  is  such  a  pretence 
against  doin?  such  a  duty,  though  it  have  no  tendency  at 
afi  to   recommend   us   to  God.     And,  indeed,  were  the 
duties  of  regenerate  persons  themselves  never  so  entirely 
vital  and  holy,  they  would  signify  nothing  for  the  purpc^se 
of  recommending  us  to  God.     They  do  proceed  from  the 
Holy  Ghost,   but   we  must   not   confound   the  othces   01 
Christ  and  the  Holy  Ghost.    It  is  the  work  of  the  Ho  y 
Ghost  to  sanctify  us,  and  qualify  us  for  communion  with 
God.    It  is  the  work  of  Christ  to  justify  us  by  his  blood, 
and  by  his  righteousness  applied  to  us.     It  was  Christ  ttiai 
■was  crucified  for  us.     And,  indeed,  in  reference  to  the 
matter  of  justification,  even  the  most  holy  lives  of  the  best 
of  saints,  they  do  more  by  positive  influence  for  the  justi- 
fying of  Christ,  than  for  the  justifying  of  us.     He  is  the 
eternal  wisdom  of  God.     And  wisdom  is  justified  of  her 
children.     We  justify  him  ;  we  show  that  he  did  not  un- 
dertake a  vague  thing,  or  come  upon  a  vain  errand  into 
this  world,  when  he  gave  himself  for  us,  to  redeem  us  from 
all  iniquity,  and  to  purify  to  himself  "a  peculiar  people, 
zealous  of  good  works."     When  his  end  and  design  is  so 
far  answered,  wisdom  is  justified.     This  appears  to  have 
been  the  work  and  design  of  wisdom,  that  it  vvas  not  a 
foolish  undertaking;  for  it  hath  succeeded,  it  doth  pros- 
per, and  shall  more  and  more  do  so.  By  positive  influence, 
it  more  justifies  him  than  it  does  us.     Our  justification 
comes  quite  another   way,  being  justified    freely  by  liis 
blood     All  the  holiness  in  the  world  could  nevei_  maKe 
himamends  for  my  having  been  once  a  sinner,  and  thereby 
incurred  the  divine  wrath.     It  is  true  we  have  communioii 
with  God,  walking  in  the  light  as  he  is  m  the  light.     But 
it  is  "the  blood  of  Jesus  Christ  his  Son,  that  cleanseth  us 
from  all  sin,"  so  as  that  we  may  come  guiltless  into  that 
communion,  1  John  i.  7.     The  truth  is,  that  the  doc  rme 
of  faith,  and  righteousness,  and  justification,  have  been 


talked  of,  and  tossed  mto  mere  airy  and  insipid  notions. 
Though  so  excellent,  so  glorious  doctrines.  Christians  have 
learned  to  dispute  them  into  nothing;  even  as  rich  and 
f  enerous  wine,  thrown  from  vessel  to  vessel  till  it  becomes 
vapid  and  spiritless,  and  even  without  savour.  It  is  the 
greater  pity  and  shame  it  should  be  so,  when  the  truth  in 
these  matters  is  so  very  plain  and  so  very  easy,  that  he  that 
runs  may  read  it.  But  many  have  had  a  greater  mind  to 
dispute  and  contend  about  these  things,  than  to  draw  spirit 
and  life  and  nutriment  to  their  souls  out  df  them. 

In  the  exercise  of  religion,  there  is  that  in  the  faith  by 
which  they  are  justified  and  saved,  that  will  prompt  unto 
them,  if  that  faith  hath  place  in  them.  And  we  are  con- 
cerned to  see  to  It  that  it  have,  that  is,  to  look  to  our  state. 
And  if  we  cannot  conclude  it  to  be  for  the  present  good, 
not  to  sit  down  there ;  for  to  sit  down  destitute  of  such  a 
faith,  is  to  sit  down  in  the  midst  of  death  and  under  con- 
demnation. That  is  the  fourth  thing  which  living  to  God, 
as  a  consequent  of  that  faith  which  justifies  ana  will  finally 
save,  doth  carry  in  it  of  friendship  towards  God.  Living 
to  God,  inferred  by  such  a  faith,  doth  include  in  it  a  con- 
tinual disposition  to  the  exercises  of  religion,  as  the  result 
of  that  faith,  and  as  proceeding  from  an  amiable  and 
friendly  afl'ection  towards  God.     But,  ^  ^  •  , 

(5  )  This  living  to  God,  as  it  is  consequential  of  faith 
which  justifies  and  will  save,  continually  obligeth  to  do 
nothing  against  him  to  our  uttermost  or  with  self-allow- 
ance     Herein  the  rea.son  of  the  thing  speaks  itself;  if  my 
whole  life  be  a  dedicated,  devoted  life,  and  all  the  powers 
and  properties  and  actions  belonging  thereunto  be  so  de- 
voted  then  there  is  nothing  to  be  done  against  him  who  is 
the  end  and  terminus  of  this  life.     I  can  allow  myself  to 
do  nothing,  I  am  surprised  if  ever  I  do  any  thing  ;  it  is 
an  unintended  indeliberate  thing,  if  any  thing  be  done  to 
the  prejudice  of  his  interest,  that  anything  diminishelh  or 
soils  his  glory,  or  obscures  and  darkens  it.     It  will  be  a 
grief  to  the  soul,  if  it  be  a  believing  soul,  (if  it  believe  by 
that  faith  which  he  justifies  and  saves,)  that  he  is  ofl^ended. 
For  there  is  hereupon  that  entireness  of  self-dedicalion  to 
him  that  there  is  nothing  of  us  left  excepted  from  obli- 
gation  or  that  can  be  directed  against  him  or  his  interest 
m  any  kind.     I  can  do  nothing  (sailh  the  apostle)  against 
the  truth,  but  for  it.     I  can  do  nothing;  it  is  a  certain 
sort  of  powerful  impotency,  an  impotency  that  speaks 
power.     I  can  do  nothing  against   the  truth;  there  is  a 
nositive  principle  obliges  and  prompts  me  otherwise.     So 
[he  apostle.  Gal.  v,  17,     "  The  flesh  lusteth  against  the 
Spirit   and  the  Spirit  against  the  flesh  ;  so  that  ye  cannot 
do   the   things  that   ye  would;"  indeed  m  neither  kind. 
But  it  is  plain  the  latter  by  the  scope  of  that  context  must 
be  meant   "Walk  m  the  Spirit,  and  ye  shall  not  fulfil  the 
lu'sts  of  the  flesh  ;"  that  is  the  thing  there  to  be  prov-ed, 
that  walking  in  the  Spirit  is  a  certain  remedy  against  ful- 
filling the  hists  of  the  flesh.     How  is  that  proved  1    Why, 
saith   he,  though  it  be  true  that  the  flesh  lusteth  against 
the  Spirit,  yet"  the  Spirit  doth  so  strive  and  lust  against 
the  flesh,  that  ye  cannot  do  what,  according  to  vour  car- 
nal corrupt  inclinations,  you  otherwise  would.    You  can- 
not you  are  inhibited;  for  you  look  upon  yourselves  as 
devoted  ones;  your  life  is  consecrated,  and  all  the  powers 
relating  thereto.    And  therefore,  they  cannot  be  used  to 
counterwork  the  great  design  you  have  undertaken  ana 
engaged  to  serve.     If  I   live    unto  God  pursuantiy  unto 
faith  in   that  Go.'^pel,  then  I  cannot  deliberately  do  any 
thing  which  hath  a  direct  tendency  to  depress  his  interest 
or  darken  his  glory. 

(6  )  This  faith,  as  it  infers  our  living  to  God,  al.ows  us 
not  to  have  any  separate  interest  from  him.  The  maxim 
of  that  great  pagan,  "  All  things  of  friends  are  cornmon, 
obtains  strongly  in  this  case.  "There  is  a  friendship  be- 
tween God  and  me.  I  must  not  have  a  separate  interest. 
His  interest  is  mine,  and  my  interest  is  his.  So  that  if  my 
life  be  a  sacred,  devoted  life,  when  I  buy,  when  I  sell, 
when  this  and  that  way  I  am  employed  in  secular  and 
civil  negociations,  it  will  be  looked  upon  as  a  most  un- 
lawful and  wicked  presumption  to  make  myself  m'lie  o«n 
end  in  all  this.  No,  God  is  my  end;  I  I've  unto  God. 
And  that  faith  by  which  I  am  justified  oblige,  and 
prompts  me  hereunto;  that  is,  so  and  so  I  do,  that  I  may 
glorify  God.    Not  finally  that  I  may  please  myself,  and 


Seem.  XXXV. 


FRIENDSHIP  WITH  GOD. 


875 


indulge  my  own  incliuations,  and  satisfy  any  appetite  of 
mine ;  whether  it  be  an  appetite  to  live  in  pleasure,  or 
whether  it  be  an  appetite  to  grow  rich  and  great  in  the 
world.  No,  by  no  means  ;  my  life  is  a  sacred  thing,  a  de- 
voted thing.  "  To  me  to  live  is  Christ ;"  and  so  all  the  ac- 
tions of  human  and  civil  life  must  terminate  in  God,  as  the 
end,  if  indeed  I  live  to  God.  For  if  that  be  my  end,  it  is 
my  last  end  ;  and  the  last  end  is  that  into  which  all  others 
do  run.  And  whatsoever  doth  not  serve  the  last  end,  doth 
really  and  finally  serve  none  at  all.  And  so  all  those  ac- 
tions are  lost  actions ;  i.e.  they  cannot  come  properly  under 
the  notion  of  human  actions.  If  they  do  not  refer  to  the 
last  end,  they  are  beside  any  end.  It 'is  the  last  end  that 
infers  whatever  there  is  of  order  in  this  world  ;  all  runs 
into  confusion  that  is  not  referred  to  the  last  end. 

We  are  concerned  to  look  carefully  to  our  hearts  about 
this,  that  we  suffer  not  any  secret  dispositions  and  workings 
of  spirit  contrary  hereunto.  To  go  from  dav  to  day,  and  I 
cannot  answer  it  to  my  conscience,  that  it  is  God  that  I  have 
been  serving;  serving  him  in  my  calling,  and  not  myself; 
oh,  in  what  peace  can  such  a  one  lie  down  at  night, 'when 
he  hath  been  playing  the  idolater  all  day,  and  usurping 
upon  majesty— the  Majesty  of  heaven  1  For  it  is  God's 
prerogative  to  be  all  things,  the  la.st  as  well  as  the  first, 
"Alpha  and  Omega,  the  first  and  the  last."  For  a  creature 
born  but  the  other  day,  lately  sprung  up  into  being,  to  rival 
the  universal  Lord  of  heaven  and  earth,  and  lo  take  upon 
him  as  if  he  were  God— I  will  be  ray  own  end,  pursue  an 
interest  of  my  own,  separately  and  apart  from  God— this 
is  to  pluck  himself  from  under  the  rule  of  the  Universal 
Ruler,  and  to  say,  I  will  have  no  Lord  over  me;  I  am  my 
own,  and  not  his.  But  a  man's  having  devoted  his  life,  so 
as  that  he  can  be  said  to  live  to  God,  is  necessarily  exclu- 
sive of  all  this.     And  thereupon  again, 

C?.)  This  living  to  God,  consequent  upon  justifying  and 
saving  faith,  will  oblige  and  prompt  us  to  take  in  God  with 
us  in  all  our  affairs ;  to  go  about  nothing  without  him  ;  for 
we  are  to  act  dependently  in  every  thing;  to  commit  our 
way  unto  the  Lord.  Committing  is  belieVing ;  committing 
is  trusting.  And  we  are  to  cast  all  our  burden  upon  hiin, 
and  all  our  care  upon  him,  expecting  he  will  care  for  us. 
This  living  to  God  includes.  Every  man,  as  he  is  called 
therein,  let  him  abide  with  God,  IC'or.  vii.24.  Implying, 
you  have  nothing  to  do  in  all  this  world,  which  you  cann(Dt 
better  do  with  God  than  without  him.  You  have  no  busi- 
ness to  do  in  all  this  world,  wherein  you  need  to  sever  and 
part  yourselves  from  God.  No,  take  him  in  with  you,  as 
your  first  and  last.  And  if  we  design  him  as  our  end  so  as 
that  he  be  our  last,  it  will  necessarily  infer  the  other  too. 
If  I  am  to  act  for  him  in  every  thing,  I  must  act  from  him; 
otherwise  I  act  unproportionablv,  God  cannot  be  served 
but  with  his  own.  What  is  to  te  done  for  his  glory,  is  to 
be  done  by  his  power.  This  is  that  trust  in  God  wh'ich  al- 
lows us  not  to  lean  to  our  own  understanding,  but  to  com- 
mence with  him  in  all  things,  and  have  our  eye  keep  quirk 
turns  with  him  ;  ever  and  anon  to  look  up  and  apply  our- 
selves to  him,  and  appeal  to  him  ;  Lord,  thou  seest'lhat  I 
am  aiming  at  thee,  as  I  do  depend  on  ihee  for  conduct  and 
support  all  along  in  my  way.     And, 

(8.)  This  living  to  God,  as  it  is  consequent  of  such  a  faith, 
implies,  and  must  bring  about,  our  enjoying  of  all  things 
in  him  and  with  him,  and  in  order  to  him.  "As  well  what 
we  enjoy,  as  what  we  do,  is  all  in  him,  if  our  life  be  once 
a  devoted  life.  For  we  are  to  consider  life,  not  only  as  an 
active  principle,  but  also  as  a  fruition.  And  a  life  devoted 
to  God,  doth  as  well  enjoy  all  things  in  God,  whatsoever 
he  doth  enjoy,  as  all  for  him.  So  that  this  will  be  the  «ense 
of  a  believing  soul,  (which  is  prompted  by  that  failli  lo  a 
course  of  living  unto  God,)  "  I  have  no  enjoyment  under 
the  sun,  that  carries  any  taste  or  relish  in  it  without  God  " 
Many  will  say,  "Who  will  ,showus  anygOodr'  But,  Lord, 
lift  thou  up  the  light  of  thy  countenance'upon  me,  and  this 
shall  be  more  to  me  than  the  increase  of  corn  and  wine 
and  oil.  When  men  can  i)lease  themselves  with  the  crea- 
ture, (excluding God,  .setting  God  aside,)  solace  them.selves 
with  this  and  that  creature-comfort  apart  from  God  ne- 
glecting and  disregarding  God ;  this  is  quite  beside'  the 
genius  of  a  life  sacred  to  God,— most  contrary  to  the  notion 
of  living  to  him.  For  life  is  the  principle  by  which  we 
enjoy  what  is  enjoyable,  as  well  as  the  principle  by  which 


we  do  or  practise  what  is  practicable.  And  that  is  one 
thing  which  that  faith  which  is  justifying  and  will  save  doth 
infer,  which  carries  very  great  appearance  and  expressions 
of  friendliness  in  it,  livingtoGod,  The  most  friendly  thing 
we  are  capable  of  doing.  And  it  appears  so,  if  we  consider 
the  several  mentioned  things  that  do  concur  in  it.     But, 

2.  It  infers  too,  in  the  next  place,  liberty  towards  God, 
as  well  as  living  to  him.  The  next  thing  to  life,  is  liberty. 
A  life  dedicated  to  God,  is  inferred  by  a  vital  faith;  and 
liberty  is  as  certainly  and  necessarily  inferred.  That  is  a 
liberty  and  freedom  towards  him, — and  what  is  more 
friendly  7  By  that  you  estimate  friendship;  lo  wit,  by  liberty 
and  freedum  towards  one  another,  which  is  the  certain  ef- 
fect and  consequent  of  vital  trust.  There  is  no  such  thing 
as  real  living  faith,  but  from  a  spirit  of  faith,  of  which  we 
read,  2  Cor.  iv.  13.  "  We  having  the  same  spirit  of  faith," 
the  same  that  David  had  ;  (he  is  quoting  David  there  in 
that  place  ;)  "  I  believed,  therefore  have  I  spoken,"  saith 
the  apostle  Paul,  as  David  hod  said  so  many  hundred  years 
before.  We  also  believe,  and,  iherefore,  speak,  having  the 
same  .spirit  of  faith.  So  that  ihere  never  was  faith  in  the 
world,  among  them  that  did  really  and  truly  believe  in 
God,  but  it  was  from  one  and  the  same  spirit  of  faith, 
working  uniformly  in  the  several  ages  and  successions  of 
time.  The  same  spirit  of  failh  which  David  had  in  his 
time,  the  apostle  had  in  his  lime.  And  he  dolh  not  speak 
of  himself. separately,  but  including  other  Christians,  "We 
having  thesame  spirit  of  failh."  Lay  this  scripture  to  that 
other  in  the  foregoing  chapter,  2  Cor.  iii,  17.  "Where  the 
Spirit  of  the  Lord  is,  there  is  liberty."  Where  that  Spirit 
is  not,  the  soul  is  in  bonds.  They  that  are  not  under  grace, 
but  under  a  condemning  law,  (which  they  must  be,  by 
standing  under  a  covenant  of  works,)  they  are  slaves;  that 
covenant  "  genders  to  bondage,"  (Gal.  iv.'24.)  the  covenant 
of  grace  unto  liberty.  And  so  all  that  are  of  the  spiritual 
seed,  born  of  the  Spirit,  (as  all  true  believers  are,)  they  are 
the  children  of  "that  Jerusalem  which  is  free,  and  is  the 
mother  of  us  all."  Hence,  from  that  failh  which  instates  a 
man  in  the  grace  of  the  covenant,  he  hath  a  freedom  in  his 
spirit  towards  God.  And  do  but  mark  hereupon  ihe  con- 
nexion between  these  two  things,  in  that  of  the  Psalmist, 
Psalm  Ixii.  8.  "  Trust  in  him  al  all  limes ;  ye  people,  pour 
out  your  hearts  before  him."  He  that  hath  no  vital  trust 
in  God,  is  shut  up  towards  God,  his  .spirit  is  pent  in,  he 
haih  no  liberty  towards  God.  When  he  goes  to  pray,  or 
applies  himself  to  any  other  work,  he  is  like  a  man  that 
cannot  find  his  hands.  He  is  manacled  and  bound,  hand 
and  foot.  The  spirit  that  rules  in  him,  is  a  spirit  of  bond- 
age: but  the  Spirit  of  adoption,  the  Spirit  of  sons,  is  a  Spi- 
rit of  liberty  and  freedom.  He  can  be  free  with  God,  as  a 
man  can  be  free  with  his  friend.  And  it  is  friendly  when 
he  can  be  so ;  when  he  can  pour  out  his  soul  to  him,  make 
his  complaint,  spread  his  desires,  and  represent  his  grie- 
vances. You  can  do  so  towards  such  a  one,  towards  whom 
you  bear  a  friendly  mind,  but  not  lo  a  stranger.    And, 

3.  Such  a  faith  as  justifies,  and  will  save,  infers  a  com- 
munication of  secrets.  This  it  infers,  that  you  do  not  affect 
to  cover  or  keep  any  thing  secret  from  God.  You  cannot 
only  use  a  liberly  in  expressing  your  desires,  and  making 
your  complaints  and  moans  to  him,  but  you  have  nothing 
at  all  that  you  would  reserve  and  hide  from  him,  or  make 
a  secret  to  him.  This  faith  prompts  unto.  You  very  well 
know,  that  when  we  communicate  a  secret,  that  which  we 
would  have  be  a  secret,  we  seek  to  commit  and  intrust  it 
to  a  frietld.  I  trust  such  a  man  with  my  secrets;  that  is 
friendship.  Such  a  friendly  mind  accompanies  faith  to- 
wards God.  I  do  not  desire  that  any  thing  should  be  a  se- 
cret with  me  from  him.  A  guilty  soul  that  hath  none  of 
this  faith,  cries.  Oh,  give  me  a  corner,  give  me  a  cloud, 
give  me  darkness,  in  which  I  maybe  wrapt  up.  When  it  is 
.said  "  there  is  no  darkness,  nor  shadow  of  death,  where  the 
workers  of  iniquity  can  hide  themselves  :"  it  is  the  thing 
thev  seek,— that  is  the  thing  they  covet.  But  the  believing 
soul  saith,  I  would  have  no  secret  between  me  and  this 
great  friend,  nothing  that  I  would  reserve  as  a  .secret  from 
him.  So  he  is  pleased  to  express  friendliness  tons,  by  com- 
municating his  secrets,  by  unfolding  lo  us  that  Go.spel'which 
was  a  secret  from  ages,  and  from  generations  by-past.  So 
our  Lord  Christ  argues  his  own  friendliness  to  his  disci- 
ples: "  I  have  called  you  friends;  for  all  things  that  have 


876 


FRIENDSHIP  WITH  GOD. 


Serm.  XXXVl. 


been  made  known  unto  me  of  my  Father,  I  have  made 
known  unto  you,"  John  xv.  15.  As  you  have  largely 
heard.  The  same  way  are  we  to  express  friendliness  to 
him.  And  faith  will  infer  it,  that  we  can  freely  open  to 
him  all  our  secrets,  and  never  be  upon  our  reserves  to- 
wards him.  And  not  only  because  we  cannot  help  it,  but 
because  we  choose  it.  It  is  not  a  thing  unavoidably  im- 
posed upon  us ;  but  it  is  a  thing  that  a  friendly  mind 
prompts  us  to,  to  tell  him  all  our  hearts.  We  would  have 
no  design  which  should  not  be  under  his  eye,  and  about 
which  we  would  not  communicate  with  him.  This  the 
faith  that  justifies  will  infer.  I  should  have  insisted  a  lit- 
tle in  the  next  place  upon  this, 

4.  That  it  obliges  to  the  strictest  watchfulness  against 
the  insinuations  of  this  woild  into  our  hearts;  because  the 
friendship  of  this  world  is  enmity  against  God.  I  pray  bear 
it  away  with  you.  I  must  in  faithfulness  warn  3'ou  of  it. 
If  you  consider  it  not,  all  friendly  concern  wilh  God  is  at 
an  end.  To  have  the  world  follow  you  into  your  closets, 
and  into  family  duties,  and  into  the  public  solemnities  of 
worship,  and  you  still  carry  the  world  with  you,  a  worldly 
heart,  a  worldly  mind,  and  worldly  desires — tnis  is  very 
dangerous;  for,  know  ye  not  that  the  friendship  of  this 
world  is  enmity  against  Godl  When  it  is  said,  "Let  your 
conversation  be  without  covetousness,"  it  is  added,  "  for  he 
hath  said,  I  will  never  leave  thee,  nor  forsake  thee,"  Heb. 
xiii.  5.  There  are  five  negatives,  never,  never,  never, 
never,  never.  What  doth  that  imply?  It  implies  thus 
much, — that  if  yet  I  will  allow,  and  indulge  and  cherish 
in  mv  soul  a  predominant  worldly  inclination,  I  care  not 
for  the  Divine  presence,  in  comparison  of  this  world.  It 
signifies,  that  the  world  is  more  to  me  than  God  and  the 
Divine  presence,  and  the  glory  of  it ;  and  that  I  had  rather 
he  should  forsake  me,  than  1  should  forsake  this  world. 
A  worldly  inclination  is  for  this  a  less  tolerable  and  more 
unallowable  thing,  because  it  contributes  nothing  to  a 
man's  enjoying  inore  of  this  world,  for  there  is  nothing  to 
be  done  in  the  pursuit  of  any  honest  design  in  the  world, 
but  I  may  better  do  it  in  subordination  to  God,  than  in  op- 
position. I  may  use  my  undersianding  as  well,  and  take 
in  God  with  me,  and  keep  myself  in  the  Divine  presence, 
and  continue  imited  and  cleaving  to  him  in  heart  and  spi- 
rit. And,  therefore,  if  a  worldly  mind  do  draw  a  soul  off 
from  God,  this  is  to  be  worldly  for  worldliness  sake  ;  it  pro 
fiteth  a  man  nothing,  it  plucks  him  away  from  God  to  no 
purpose.  Any  thing  that  were  lawful  and  honest  and  just, 
might  as  well  have  been  done,  designed,  and  enjoyed,  not- 
withstanding my  intercourse  with  God.  Faith  is  our  vic- 
tory over  the  world;  that  faith,  therefore,  which  doth  jus- 
tify a  man,  and  set  all  things  right  between  God  and  him, 
it  must  needs  fortify  against  worldly  inclinations,  and 
make  this  world  despicably  little,  and  render  God  always 
gloriously  great  in  mine  eyes. 


SERMON  XXXVL* 


And  the  scripture  was  fulfilled,  (f-c. 

Thus  I  have  evinced  the  truth  of  the  doctrine  of  this 
text,  by  showing  you  at  large  what  there  is  of  friendliness 
in  this  matter  on  God's  part,  and  what  there  is  on  their 
part  whom  he  brings  to  believe.  It  is  the  use  of  all  which 
remains  to  be  insisted  upon  and  recommended  to  you. 
Wherein  I  shall  not  be  diffuse,  having  had  occasion  to  in- 
sist very  largely,  by  way  of  use,  upon  a  subject  which  you 
know  was  very  congenerous  to  this,  and  of  great  affinity 
to  it.  But  very  instructive  inferences  it  very  obviously 
affords  us.    As, 

1.  We  mav  collect  hence.  That  bad  as  this  world  is, 
Grod  hath  yet  some  portion  in  it,  to  wit,  a  people  peculiar 
to  himself!  Here  he  hath  some  that  do  believe  in  hint, 
that  he  counts  righteous,  that  he  calls  and  treats  as  his 
"fiiends."  And  these  are  great' peculiarities.  You  may 
•»  Preached  Febniarr  ISlti.  IG93.4. 


see  it  is  not  his  design  (though  this  world  have  been  all 
in  a  dreadful  apostacy  from  God)  to  quit  his  interest  in  it, 
or  quite  to  abandon  it,  and  lay  aside  all  kind  thoughts  to- 
wards it.  This,  you  may  see,  is  remote  from  him.  It  is 
not  his  intention,  that  though  all  have  been  m  transgres- 
sion against  him,  yet  that  all  shall  be  involved  in  one  con- 
demnation, and  in  one  ruin.  But  he  hath  his  portion,  that 
he  doth  and  will  exempt  out  of  the  common  ruin,  that 
hall  not  lie  under  an  everlasting  doom  and  condemnation 
with  the  rest  of  the  perishing  world.  Those  that  "  shall 
not  be  condemned  with  the  world,"  as  the  Scripture  ex- 
pression is,  1  Cor.  xi.  3'2.  He  hath  in  this  world  some 
friends  that  he  will  treat  and  deal  with  as  such,  and  these 
must  not  lie  under  everlasting  condemnation.  His  friends 
are  such  as  do  believe  him,  and  as  believing  in  him  are 
not  condemned,  as  John  v.  24.  And  they  "shall  never 
come  into  condemnation,"  for  they  are  "  passed  from  death 
unto  life."  He  justifies,  he  imputes  righteousness  to  them, 
as  is  expressed  here.  And  "  Who  is  he  that  condemneth" 
when  God  justifies'?  Rom.  viii.  And  see  what  triumphs 
are  erected  in  that  chapter  to  the  grace  of  God.  "  Who 
shall  separate  us  from  the  love  of  God  in  Christ  Jesus  out 
Lord?"  No  tribulation,  no  affliction,  no  principality;  no- 
thing that  is  present,  nothing  that  is  to  come,  shall  ever 
separate  them. 

Methinks  it  is  a  comfortable,  pleasant  thought,  that,  ta- 
king a  prospect  of  this  world,  beholding  it  so  generally 
with  a  dark,  dismal,  and  gloomy  shadow  of  death  ;  behold- 
ing it  lyingin  wickedness,  and  under  the  power  of  him  who 
is  called  the  god  of  this  world,  that  yet  God  should  have  a 
select  and  peculiar  people  in  it.  What  a  glorious  design 
was  this,  the  forming  of  a  society  out  of  such  a  world  as 
this,  as  should  be  called  the  friends  of  God.  It  is  pleasant, 
and  it  ought  to  seem  a  great  thing  to  our  thoughts,  that  it 
should  be  so.  And  sure  it  must  put  us  upon  reflection  :  Oh, 
am  I  of  that  happy  society,  of  that  select  society  1  Such  a 
society  God  hath  in  this  world,  that  is  out  of  doubt;  a  so- 
ciety of  men  that  he  calls  his  friends,  that  hear  his  character. 
That  (I  say)  is  out  of  all  doubt.  Whether  we  be  of  that 
number  or  no? — it  is  pity  that  should  be  a  doubt'?  And 
methinks  it  should  not  be  very  easy  to  our  minds  while  it 
is  so.  While  this  is  with  us  a  doubtful  case,  and  we  can- 
not speak  clearly  to  this  question.  Am  I  of  that  .society 
justly  called  the  friends  of  God  '?     But, 

2.  We  may  further  collect  hence,  that  as  God  has  such 
a  peculiar  people  in  this  world,  who  do  specially  belong  to 
him,  so  this  people  are  distinguished  from  the  rest  of  the 
world  by  some  very  peculiar  excellencies.  Here  is  not  a 
distinction  without  a  difference.  But  there  is  a  mighty 
difference,  not  which  he  finds,  but  which  he  makes,  between 
man  and  man,  that  people  that  are  peculiar  to  him,  and  the 
rest  of  the  world.  There  are  two  differing  excellencies 
by  which  they  are  distinguished  in  the  text:  Believing  in 
God,  and  friendship  towards  him.  For  the  matter  is  plain 
enough  in  itself,  and  you  have  heard  it  largely  evinced, 
that  this  friendship  cannot  but  be  mutual;  that  they  are 
not  merely  passive  in  this  friendship,  or  the  objects  of  it, 
but  the  subjects  too.  Here  is  this  great  distinguishing  ex- 
cellency to  be  found  in  these  sortof  men,  that  they  are  such 
as  do  believe  in  God.  Abraham  believed  God  ;  this  is  not 
spoken  of  him  as  a  single  person,  but  as  the  father  of  the 
faithful,  as  we  may  have  occasion  to  take  notice,  the  Scrip- 
ture speaks  expressly,  again  and  again.  And  this  is  one 
of  the  characters  of  this  people,  the  society  of  God's  friends : 
they  are  a  society  of  believers.  A  very  great  excellency, 
in  such  a  world  as  this. 

Object.  But  some  may  say  in  their  owm  minds,  What  is 
there  in  it  that  doth  notify  and  signalize  such  a  people,  as 
if  they  were  upon  that  account  more  excellent  than  their 
neighbours  '?  Methinks  this  believing  it  is  bnt  a  light  and 
trivial  matter,  that  that  should  be  the  dignification  of  such 
a  peculiar  people  which  shall  be  called  God's  own,  select 
and  severed  from  al  iht  rest  ot  the  world.  What  a  .small 
matter  does  this  believing  .seem  to  be. 

A)!.':.  Indeed  it  cannot  but  seem  so,  according  to  the 
notion  that  too  generally  prevails,  concerning  believing. 
With  many  it  is' but  a  notion,  an  airy  thing,  that  hovers  in 
their  minds,  but  makes  no  impression,  no  more  alters 
them  than  a  puff  of  wind  woulcl  do  a  stone  wall.    With 


Serm.  XXXVI. 


FRIENDSHIP  WITH  GOD. 


87? 


many  others  it  is  not  so  much  as  a  notion.  What  multi- 
tudes are  there  that  will  be  called  Christians,  but  have  no 
notion  at  all  iu  their  minds,  correspondent  to  that  name  ! 
No  notion  of  the  things  they  profess  to  believe.  Their 
minds  are  wrapt  up  in  a  total  ignorance  of  all  the  things 
that  are  to  be  the  peculiar  andmost  special  matters  of  their 
faith.  I  do  not  wonder  (when  we  consider  what  is  made 
of  faith  in  so  great  a  part  of  the  Christian  world)  that  that 
of  solifidian  should  go  for  so  ignominious  and  reproachful 
a  name.  Men  have  made  so  very  light  and  small  a  matter 
of  faith,  that  it  may  very  well  go  for  a  very  diminishing 
character  to  be  a  solifidian,  to  be  only  a  believer.  Indeed 
men  have  reduced  the  business  of  faith  to  so  little  a  trifle, 
that  I  know  no  reason,  as  to  them,  why  solifidian  and  no- 
lifidian  should  not  signify  alone  to  be  only  a  believer,  and 
no  believer  at  all.  Men  have  diminished  even  to  nothing, 
a  thing  which  with  the  most  hath  no  object,  and  with  the 
rest  too  generally  no  power,  no  efficacy,  no  spirit,  no  life  ; 
and  it  had  as  good  be  nothing,  as  do  nothing,  make  no 
change  upon  their  hearts. 

But  if  it  were  considered  what  faith  (the  faith  of  the 
Gospel,  which  God  calls  faith,  and  upon  which  God  calls 
believers  his  friends) — If  (I  say)  it  be  considered  what  it 
hath  in  it,  and  what  goes  along  with  it,  what  it  carries  in 
it,  and  what  it  carries  with  it,  it  will  appear  a  mighty 
thing,  a  glorious  thing,  and  such  as  that  one  would  not 
wonder  that  such  a  select  peculiar  people  of  God  should  bo 
distinguished  by  it ;  that  it  should  be  the  differencing  thing, 
one  of  the  main  diflerences  from  the  rest  of  the  world.  For 
it  is  such  a  thing  as  plucks  a  man  quite  off  from  all  this  world. 
Men  are  all  ingulfed  naturally  in  the  spirit  of  this  world. 
This  faith  severs  them,  raises  them  quite  into  another 
sphere,  into  an  invisible  world  ;  and  it  is  to  them  (where- 
ever  it  is)  the  substance  of  the  things  that  they  hope  for, 
and  the  evidence  of  the  things  which  they  see  not.  It 
plucks  men  quite  off  from  themselves.  It  is  a  self-emptying 
thing.  Divides  and  severs  a  man  from  himself.  It  is  that 
by  which  he  ceaseth  to  trust  in  himself,  to  depend  upon 
himself,  to  have  any  confidence  in  himself,  and  so  come  to 
think  the  most  debasingly  of  himself,  yea,  the  most  terribly. 
So  that  he  not  only  despises,  but  he  dreads  himself,  and 
flies  from  himself,  and  out  of  himself.  And  then  it  unites 
him  with  God  and  with  Christ,  by  whom  only  he  can  take 
hold  of  God.  Through  Christ  we  believe  in  God.  "Ye 
believe  in  God,  believe  also  in  me."  Faith  passes  through 
Christ  unto  God,  as  the  Spirit  speaks,  1  Pet.  i.  21.  and 
John  xiv.  1.  It  is  that,  therefore,  whereby  the  soul  seizes 
and  possesses  (according  to  its  capacity)  the  all-compre- 
hending good  communicable  and  communicated  in  and  by 
Christ.  That  is,  Christ  dwells  in  the  heart  by  this  faith. 
And  thereupon  souls  being  rooted  and  grounded  in  love,  are 
filled  with  all  the  fulness  of  God.  If  you  think  but  of  what 
is  carried  with  it,  (the  many  things  that  were  formerly  in- 
stanced in,)  they  make  this  faith  appear  to  be  a  most  glo- 
rious thing  in  the  soul  wherever  it  bath  place.  It  is  that  by 
which  a  person  commits  himself,  intrusts  himself,  wholly 
and  entirely  into  the  hands  of  another.  That  by  which  it 
trusts  one  that  it  never  saw,  even  with  the  very  soul,  and 
all  its  concernments.  It  is  a  venture  for  eternity  upon  this 
apprehension  and  knowledge,  that  if  there  be  error  or  mis- 
take in  the  case,  it  is  never  to  be  corrected,  a  matter  never 
to  be  altered.  It  is  a  trusting  with  one's  soul  one  whom 
we  know  we  have  offended;  one  of  the  most  difficult  and 
arduous  things  in  the  world,  when  we  know  we  have  dis- 
pleased him,  yet  to  trust  him  and  cast  all  our  care  upon 
him  ;  yea,  upon  one  that  doth  afflict  us,  doth  things  very 
ungrateful  to  us,  and  who  we  know  will  at  last  bring  us 
down  into  the  very  dust  of  death.  And  yet  the  soul  saith, 
Though  he  kill  me,  yet  will  I  trust  in  him.  It  is  such  a 
thing  as  governs  the  whole  life  of  them  that  have  it ;  for 
the  just  do  live  by  it.  As  others  live  by  their  senses;  those 
live  by  their  faiih  upon  an  invisible  God,  an  invisible 
Christ,  and  an  invisible  world.  We  know  not  what  be- 
longs to  believing,  if  we  understand  nothing  of  all  this,  and 
then  this  faith  is  a  riddle.  It  is  not  to  be  wondered  at'lhat 
this  should  be  one  of  the  peculiar  and  characteristical  ex- 
cellencies of  that  people  whom  God  doth  sever  and  make 
peculiar  to  himself  from  the  rest  of  men.  And  their  friend- 
liness to  God  is  another  of  those  excellencies.  And  by  how 
much  the  fewer  his  friends  are,  so  much  the  nobler  and 


more  glorious  a  thing  is  it  to  be  one  of  them.  To  bear  a 
friendly  mind  towards  God  in  a  world  where  he  is  invisi- 
ble, almost  forgotten,  and  where  so  few  regard  him,  look 
after,  or  concern  themselves  with  him,  this  is  a  very  pecu- 
liar excellency.  That  when  the  generality  of  men  have 
their  minds  and  hearts,  iheir  thoughts  and  affections,  whol- 
ly engaged  and  taken  up  about  things  of  sense,  there  ap- 
pears so  much  the  more  of  a  nobler  temper  and  spirit  in 
these  men  :  No,  I  must  have  somewhat  else  for  the  object 
of  my  friendly  love,  the  love  of  my  delight,  (which  is 
friendly  love,)  I  must  have  somewhat  else  to  delight  in,  and 
wherein  to  solace  and  finally  to  satisfy  myself.  "Whom 
have  I  in  heaven  but  thee"?  and  whom  do  I  desire  on 
earth  besides  thee  V  Ps.  Ixxiii.  25.  That  people  that  do 
peculiarly  belong  to  God  are  distinguished  from  the  rest 
of  the  world  by  very  peculiar  excellencies. 

3.  We  may  further  learn  hence,  that  a  justified  state, 
and  a  state  of  friendship  with  God,  are  commensurate,  or 
do  measure  one  another.    They  are  of  equal  extent ;  God 
hath  no  friends  but  whom  he  justifies.    And  he  justifies 
none  but  who  are  his  friends.     That  is,  he   doth  actually 
account  or  actually  render  them  righteous,  by  imputing 
righteousness  to  them  who  are  brought  into  actual  friend- 
ship with  him.     To  wit,  he  is  then  statedly  in  friendship 
with  them,  when  there  is  a  friendship  inwrought,  even  in 
the  same  instant,  in  their  hearts  towards  him.     It  is  very 
true,  indeed,  we  have  such  an  expression  as  that  of  justi- 
fying "  the  ungodly,"  Rom.  V.  6.   So  you  have  abundance 
of  expre,5sions  in  Scripture  which  must  be  understoodjust 
as  that  mast.  That  the  blind  do  see,  the  deaf  do  hear,  and 
the  lame  do  walk,  and  the  like.  That  is,  they  who  imme- 
diately before  were  such,  are  now  made  capable  of  all 
these  acts  which  do  bespeak  another  state.    An  ungodly 
man  is  justified  ;  we  are  told  in  the  same  context  that  he  is 
justified  by  faith  :  faith  is  not  the  act  of  an  ungodly  man 
continuing  so ;  but  as  the  blind  are  said  to  see,  that  is. 
sight  being  given  to  them  when  they  were  immediately 
before  blind.  And  the  lame  to  walk,  to  wit,  who  were  im- 
mediately before  lame,  but  now  are  made  to  walk.    So  an 
ungodly  person  is  justified  ;  one  that  was  immediately  be- 
fore ungodly.   But  in  the  same  instant  when  God  imputes 
righteousness  to  him,  he  gives  light,  a  new  spirit,  a  new 
nature  to  him;  for  he  justifies  him  as  a  believer.  The  word 
rendered  "  imgodly"  there  signifies  an  unworking  man; 
but  faith  is  the  highest  act  of  worship  thatthe  human  s..ul 
is  capable  of.    For  therein  I  actually  acknowledge  and 
adore  the  truth,  and  wisdom,  and  power,  and  goodness  of 
that  God  unto  whom  I  intrust  myself.  There  is  no  higher 
worship  than  that  which  is  carried  in  faith.  And  therefore, 
that  such  a  one  should  be  at  the  same  time  a  believer  and 
an  unworshipping  person,  is  to  say  and  unsay  the  same 
thing  with  the  same  breath,  and  even  in  the  same  words. 
Therefore  understand  the  matter  so,  that  a  justified  state 
is  a  state  of  friendship  with  God  ;  which  includes  a  friend- 
ly disposition  introduced  in  the  same  instant,  inwrought 
into  our  souls  towards  God.     That  faith  being  inwrought 
which  would  take  in  love,  which  virtually  comprehends 
love  in  it,  so  that  it  doth  not  do  its  first  and  most  essential 
act  without  the  ingrediency  of  it;  to  wit,  unite  the  soul  with 
God  in  Christ.  When  the  soul  comes  into  that  union  with 
God  in  Christ,  that  is  itsconversion  and  union  at  the  same 
time.     Doth  it  unite  with  him,  and  retain  an  aversion  at 
the  same  time  1   That  is  impossible.    But  that  aversion  is 
turned  into  propension,  and  that  propension  is  only  faith 
working  by  love.  "  The  grace  of  God  was  exceeding  abun- 
dant towards  me  saith  the  apo.stle,  (1  Tim.  i.  14!)  with 
faith,"  &c.  He  being  the  fountainof  all  grace,  and  the  ob- 
ject too  of  these  graces.    If  any  dream,  therefore,  of  being 
in  a  justified  state,  while  as  yet  they  retain  an  habitual 
fixed  aversion  from  God,  and  bear  no  friendly  mind  towards 
him,  this  is  a  very  idle  dream,  a  very  delusive  dream,  a 
dream  which,  if  a  man  awake  not  out  of  it  betimes,  will 
prove  a  delusion  unto  his  ruin  and  destruction.  It  is  a  mis- 
representing of  the  Christian  religion  throughout,  to  sup- 
pose that  it  should  be  only  a  provision  made  to  change  the 
states  of  men,  without  changing  their  hearts;  to  bring  men 
into  a  justified  estate,  and  yet  to  leave  them  in  a  stale  of 
enmity  to  God.  and  disaffection  towards  him,  that  they  care 
not  to  come  at  him  to  know  him,  to  converse  with  him. 
This  is  the  notion  that  hath  so  vastly  spread  through  (he 


878 


FRIENDSHIP  WITH  GOD. 


Sehm.  XXXVII. 


Christian  world.  Men  think  that  they  are  justified  by 
Christ's  dying,  and  that  they  need  not  care,  nor  concern 
themselves,  whether  there  be  any  change  made  in  them, 
yea  or  no.  But  as  I  told  you  formerly  upon  this  subject, 
Christ's  righteousness  is  never  the  clothing  of  a  carcass 
continuing  so.  But  when  he  doth  clothe  and  invest  any 
■with  his  righteousness,  he  doth  put  a  spirit  of  life  into  them 
at  the  same  time,  and  that  spirit  of  life  breathes  in  a 
friendly  love.  Men  are  generally  justified  under  the  Gos- 
pel upon  the  same  terms  and  in  the  same  way  wherein  the 
great  father  of  believers  was,  to  wit,  upon  their  believing 
God.  He  hereupon  immediately  counts  them  righteous, 
but  at  the  same  lime  inspiring  them  with  that  friendly  love 
towards  him,  which  as  a  new  vital  principle  habituates 
them  and  facilitates  them  imto  all  the  duties  and  actions 
of  that  holy  devoted  life,  that  life  of  friendliness  towards 
God  wherein  they  are  to  spend  the  residue  of  their  days. 

In  his  first  treatment  with  Abraham,  he  propounds  him- 
self to  him  as  God-all  sufiicient,  and  at  the  same  time 
draws  his  heart  to  close  with  him,  and  puts  into  him  such 
a  disposition  with  it  to  walk  with  him,  and  be  perfect.  I 
am  God  all-sufficient,  "  walk  before  me,  and  be  thou  per- 
fect," or  upright,  Gen.  xvii.  1.  He  doth  not  vary  his  me- 
thod ;  this  is  his  way  of  treatment  with  all  others.  As  he 
dealt  with  the  father  of  believers,  so  he  hath  with  all  be- 
lievers besides.  If  once  they  are  willing  to  abandon  and 
quit  all  things  else  to  which  their  sense  had  addicted  and 
inclined  their  hearts,  so  as  they  now  resolve  on  and  close 
with  the  great  objects  of  faith,  they  pass  into  that  sphere 
that  is  composed  and  made  up  of  invisible  objects,  such 
as  faith  hath  to  do  with,  and  principally  himself  as  he  is 
in  Christ ;  hereupon  he  imputes  righteousness  to  them, 
that  faith  carrying  in  it  that  propension  and  inclination 
of  heart  to  him,  whereby  they  are  made  his  friends,  and 
inclined  to  all  friendly  deportment  towards  him  after- 
wards. Therefore,  take  we  heed  lest  any  impose  upon 
themselves  with  an  imagination  that  they  shall  be  justi- 
fied, saved  from  condemnation,  and  entitled  to  eternal 
life,  by  only  an  external  righteousness  imputed  to  them 
wi  hd'i!  the  concomitancy  of  a  friendly  disposition  of 
heart  inwrought  in  them  towards  God  through  Christ. 
And  agaui, — 

4.  We  may  further  collect  hence,  that  by  this  measure 
a  great  many  have  very  great  cause  to  doubt  and  to  dread 
their  state ;  to  have  not  only  doubtful,  but  very  dreadful 
thoughts  concerning  their  state  ;  for  how  plain  a  thing  is 
it,  that  as  God  hath  some  friends  in  this  world,  so  plain  a 
thing  is  it,  that  he  hath  but  few  friends  in  this  world.  And 
then  if  friendship  towards  God  and  a  justified  stale  do 
measure  one  another,  and  are  commensurate,  there  is  too 
much  cause  for  multitudes,  not  only  to  have  doubtful,  but 
very  dreadful,  thoughts  about  the  slate  of  their  case. 
They  are  to  make  their  estimate  by  two  such  things  as  are 
most  eminent  and  obvious  to  any  one's  thoughts  in  friend- 
ship ;  that  is,  converse  with  my  friend,  and  service  to  my 
friend :  if  these  two  things  are  to  be  the  measure  by  which 
we  are  to  make  an  estimate,  how  few  friends  has  the 
blessed  God  in  this  world. 

(1.)  How  few  that  care  for  his  converse.  Is  not  this  the 
common  account  given  of  the  temper  and  genius  of  the 
sons  of  men,  and  of  their  state  together,  Eph.  ii.  12. 
"without  God  in  the  world."  Let  every  one  consult  his 
own  heart,  lay  his  hand  upon  his  heart,  and  consider; — Is 
not  this  still  ray  case,  to  be  without  God  in  the  world  from 
day  to  day'!  Do  not  I  transact  my  afl^airs  without  God  1 
Do  not  I  begin  my  days  and  end  them  one  after  another 
as  they  pass,  without  God  1  or,  if  I  have  any  thing  to  do 
with  him,  is  it  as  a  friend  ■?  If  I  have  any  thoughts  of  him, 
are  they  friendly  thoughts,  pleasant,  coniplacential,  and 
reverential  ones'!  for  I  can  only  have  such  if  I  have  those 
that  are  due  toward  such  a  friend  ;  adoring  thoughts,  that 
are  thereupon  grateful  and  pleasant  as  they  are  full  of 
duty  towards  him.  Do  I  love  his  presence,  delight  in  ap- 
proaching to  himi  Can  I  please  myself  to  shut  myself 
up  in  a  corner,  in  a  closet  with  him,  to  pour  out  my  soul 
to  him,  and  to  receive  his  communications  to  me  '?  How 
little  of  this  is  there  among  us  I     And  then, — 

(2.)  If  we  consider  the  other  thing  mentioned,  mostemi- 

nent  and  obvious  in  friendship,  service  to  one's  friend.  All 

•  Pleached  February  35th,  1S93  4. 


that  I  can  do  is  too  little  for  my  friend ;  his  interest  is  my 
interest.  He  with  whom  I  am  entire  in  friendship,  I  can- 
not have  a  separate  interest  from.  I  cannot  serve  an  inte- 
rest of  mine  own  with  the  neglect,  much  less  with  the  dis- 
service, of  the  interest  of  my  friend.  What  expression  is 
there  among  us  of  a  friendly  mind  towards  God  in  this 
kind !  as  the  apostle  speaks  concerning  Christ  (and  we 
cannot  consider  him  but  we  must  consider  God  in  him) — 
"  For  me  to  live  is  Christ,"  Phil.  i.  21.  I  have  no  business 
to  live  in  this  world  but  for  God  ;  I  have  devoted  myself 
to  him,  from  a  principle  of  friendly  love.  This  world  is 
nothing  to  me,  but  for  him ;  I  would  not  covet  to  live  in 
it,  but  upon  his  account,  that  I  may  know  him  more  and 
serve  him  better,  and  be  more  conformed  to  him,  and 
fitted  to  dwell  with  him  for  ever.  Therefore  serving  of 
his  interest  is  your  business,  your  life  is  a  living  to  God. 
The  whole  stream  of  all  the  designs  and  of  all  the  aclions 
of  your  life  running  directly  towards  God,  that  you  may 
live  to  God  ;  which  doth  comprehend  the  whole  business 
of  life ;  Gal.  ii.  19.  "  For  I  through  the  law  am  dead  to 
the  law,  that  I  might  live  unto  God."  All  my  life  is  to 
run  into  him,  to  terminate  in  him ;  so  it  cannot  but  be, 
where  there  is  a  friendly  mind  towards  him.  These  are 
trying  things,  and  they  lie  in  a  very  little  compass,  so  that 
we  do  not  need  to  go  far  if  we  make  our  judgment  or  es- 
timate by  the  mea.sure  that  hath  been  mentioned,  what 
things  they  are  that  do  distinguish  the  peculiar  people  of 
God  from  other  men ;  certainly  this  will  bring  the  matter 
to  a  very  narrow  and  short  issue.  We  say,  none  are  in  a 
justified  state  but  God's  friends ;  that  friendship  to  God 
cannot  be  an  empty  name ;  it  must  signify  nothing  if  it 
doth  not  signify  these  two  great  things,  to  wit,  a  desire  of 
his  converse,  and  an  inclination  of  mind  to  do  him  all  the 
service  that  we  are  capable  of  doing  him,  from  the  dictate 
and  instinct  of  friendly  love.  I  cannot  be  kept  from  him, 
because  he  is  my  friend.  I  must  do  for  him  all  I  can, 
because  he  is  my  friend.  Upon  all  this  you  may  also 
gather,  what  in  the  close  and  conclusion  of  so  copious  a 
discourse  I  am  by  way  of  exhortation  to  recommend  to 
you,  to  wit,  these  two  great  things  contained  in  the  text, 
Faith  in  God,  and  Friendship  with  him. 


SERMON  XXXVIl.* 


James  ii.  23. 

And  the  Scripture  was  fulfilled,  tf-c. 

I  TOLD  you  the  last  time,  that  I  intended  to  put  a  period  -f 

to  the  long  discour.se  on  this  subject  at  this  time.    And  I 

herein  by  way  of  summary,  I  have  these  two  great  things  I 

contained  in  the  text,  seriously  to  recommend  unto  you, —  'I 

faith  in  God,  and  friendship  with  him.    I  cannot  suppose  9 

that,  foreknowing  the  subject,  so  many  should  come  toge-  I 

ther  without  a  design,  that  if  any  thing  should  be  said  ap-  ' 

plicable  to  so  great'and  high  purposes,  they  will  lay  it  up 
in  order  to  future  use  and  benefit.  It  would  be  a  hard 
supposition,  and  have  too  much  of  uncharitableness  in  it, 
for  me  to  give  any  place  in  my  thoughts  that  you  should 
be  generally  come  together  without  any  such  design  ;  I 
hope  there  are  none  come  with  so  vain  and  wanton  a  mind, 
as  only  to  throw  away  an  hour  here  that  they  know  not 
what  else  to  do  with ;  or  to  gaze  at  one  another,  or  to  cri- 
ticise, or  spend  their  judgment  upon  what  they  hear,  with- 
out any  more  ado,  and  to  go  as  they  came. 

If  any  two  things  should  be  pitched  upon  in  any  of  our 
thoughts,  of  greater  importance  than  other,  what  can  you 
think  of  greater  than  these  two  which  you  find  compre- 
hended together  in  this  text— faith  in  God,  and  friendship 
with  him.  It  cannot  be,  if  we  have  any  design  for  eternity 
and  another  world,  that  we  can  look  upon  these  things 
with  neglect.  Nothing  can  be  of  greater  concernment ; 
even  to  \he  judgment  of  your  own  consciences,  they  must 
appear  so  as  they  really  and  truly  are  :  and,  melhinks,  we 
should  be  all  within  ourselves  about  it.    Do  we  thinic  it 


Serm.  XXXVII. 


FRIENDSHIP  WITH  GOD. 


8TO 


can  go  well  hereafter  with  unbelievers,  or  with  God's  ene- 
mies !  In  reference  to  each  of  these,  somewhat  in  the  con- 
clusion of  this  discourse  is  to  be  said,  by  way  of  direction 
and  exhortation. — 

1.  As  to  the  former,  faith  in  God.  You  are  not  to  un- 
derstand this  (though  it  be  believing  in  God  that  the  text 
speaks  of)  exclusive  of  Christ,  but  as  including  him;  that 
is,  implying  and  supposing  him  to  be  the  mediate  object 
of  your  faith,  while  God  is  pointed  at  as  the  final  and 
ultimate  object:  according  to  the  apostle,  1  Pet.  i.  21. 
"  Who  through  him  (meaning  Christ)  do  believe  in  God." 
Those  that  are  believers  in  a  Gospel  sense,  who  through 
Christ  do  believe  in  God,  their  faith  being  carried  through 
Christ  as  the  mediator  and  the  mediate  object,  unto  God 
as  the  terminative  and  ultimate  object.  It  was  this  be- 
lieving in  God  through  Christ  the  promised  seed,  that 
Abraham  the  great  father  of  believers  is  characterized  by 
m  this  text,  and  in  divers  other  places  of  Scripture.  And 
such  a  faith  as  his  was  you  are  to  endeavour  that  you 
may  find  alive  and  in  exercise  in  each  of  your  souls.  For 
it  is  not  a  dead  faith  that  will  pass  for  faith  in  the  divine 
estimate,  as  this  chapter  more  expressly  and  largely  dis- 
courses. With  what  contempt  doth  it  speak  of  a  dead 
faith,  making  it  but  a  carcass.  "  As  the  body  without  the 
spirit  is  dead,"  so  as  that  faith  that  is  not  working,  that  is 
not  energetical,  that  hath  no  energy,  no  life  with  it.  So, 
you  know,  the  chapter  closes. 

With  some,  I  told  you,  it  is  but  a  notion.  I  fear  with 
many  besides  (it  may  be  many  more)  it  may  be  less  than 
that.  Men  call  themselves  believers  when  they  have  not 
such  a  notion  in  their  minds  of  the  things  that  they  pre- 
tend to  believe.  With  some  a  notional  faith  serves  their 
turn;  with  others  what  is  less,  a  mere  nominal  faith.  It 
will  do  us  no  good  to  have  that  in  us  which  we  call  faith, 
unless  God  calls  it  so  too.  And  know,  therefore,  that  those 
who  have  not  that  faith  which  in  the  evangelical  sense, 
and  by  that  test,  will  go  for  such,  they  must  go  among  the 
unbelievers,  let  them  call  themselves,  or  let  other  men  call 
them,  what  they  will.  And  then  for  excitation  in  this 
matter,  let  me  but  ofi'er  these  two  awakening  things  to  be 
considered. 

1.  That  considering  a  man  to  be  found  an  imbeliever 
under  the  Gospel,  which  claims  and  challenges  his  faith, 
that  is,  which  claims  to  be  believed  by  a  correspondent 
faith  unto  what  it  contains  and  carries  in  it ;  he  hath  the 
guilt  of  all  his  other  sins  still  continuing,  and  bound  down 
close  upon  him.  An  unbelieving  person  is  an  unjustified 
person.  So  .such  must  understand  the  state  of  the  case.  I 
nave  all  the  weight  of  that  guilt  upon  me,  which  I  have 
been  contracting  all  my  days.  "  Abraham  believed  God, 
and  it  was  imputed  to  him  for  righteousness."  Righteou.s- 
ness  is  not  imputed  upon  other  terms.  Will  any  man 
think  to  make  for  himself  a  new  Gospel,  to  confront  that 
Go.spel  which  our  Lord  hath  sent  among  us  ?  An  unbe- 
liever, and  unjustified.  So  represent  the  case  to  yourselves. 
And  what  doth  that  signify^  It  signifies,  that  the  holy 
jealous  God  holds  me  guilty  of  all  that  I  have  been  doing 
against  him  all  my  days.  I  have  lived  long  as  "  without 
God  in  the  world,"  and  he  holds  me  guilty.  I  have  lived 
to  myself,  and  not  to  him,  and  he  holds  me  guilty.  Ne- 
glected him,  disobeyed  him,  and  lived  in  affront  to  him, 
andiie  holds  me  guilty.  Every  thing  that  I  have  used  and 
enjoyed  in  this  world,  it  hath  been  by  usurpation  ;  it  hath 
been  without  right,  as  to  him,  without  allowance.  I  ought 
to  have  eaten  and  drank,  and  looked  up,  ackTiowledging 
and  adoring  him  whose  fulness  filleth  all  in  all;  but  God 
was  not  in  all  my  thoughts:  and  for  all  this  he  holds  me 
guilty.  I  have  lived  a  prayerless  life,  an  ungodly  life, 
alienated  from  the  life  of  God ;  this  hath  been  my  way  and 
course,  and  he  holds  me  guilty.  What  an  amazing  thing 
is  this  !  As  long  as  an  unbeliever,  still  under  guilt.  You 
have  no  righteousness  to  shelter  you,  to  protect  you,  to 
keep  off  wrath  and  vengeance  from  you.    But, 

2.  That  is  not  all,  you  have  a  superadded  (and  that  the 
greatest)  load  of  guilt  imaginable,  by  not  believing.  "  He 
that  believeth  not,  is  condemned  already,"  &c.  That  is  he 
to  whom  there  is  a  sufficient  proposal  made  ;  the  object  is 
not  concealed,  nor  wrapt  up  in  darkness,  but  set  in  clear 
and  open  light  before  your  eyes,  and  yet  you  believe  not. 
Upon  how  fearful  terms  doth  such  a  one  perish.    When 


his  case  comes  to  be  stated  at  the  last,  in  the  judgment  of 
the  great  day.  Why  is  such  a  one  cast  1  Why  is  he  held 
guilty  ?  Why  is  he  abandoned  to  perish?  Why  is  it  said 
to  him,  "Depart,  accursed  1"  It  is  because  he  would  not 
believe  in  God.  He  had  many  other  sins  upon  him,  but 
they  would  all  have  been  forgiven  him  if  he  would  have 
believed,  if  he  would  have  taken  God  and  his  Son ;  then 
would  have  been  a  perfect  peace  between  God  and  him. 
If  his  sins  had  been  never  so  great,  they  had  been  all  done 
away.  But  this  man  perisheth,  because  he  would  not  be- 
lieve him  against  sensual  imaginations — against  carnal  in- 
clinations. God  told  him  it  was  best  for  him  to  abandon 
his  sins,  and  put  himself  tmder  his  government,  and  live 
by  his  rules  and  holy  laws ;  but  he  would  not  believe  this, 
but  thought  it  better  to  obey  the  lusts  of  his  own  heart, 
and  walk  according  to  his  own  imagination.  He  perisheth, 
because  he  would  not  believe  God  ;  because  he  made  him 
a  liar  in  that  plain  testimony  and  record  he  had  given, 
concerning  the  way  of  salvation  unto  sinners  by  his  Son. 
Against  whom  did  "  he  swear  in  his  wrath,  that  they 
should  not  enter  into  his  rest,  but  them  that  believed  not  1 
So  we  see  they  could  not  enter  in,  because  of  unbelief!" 
This  was  the  great  provoking  wickedness  of  that  people 
all  along.  How  long  will  ye  provoke  me  1  How  long  will 
ye  not  believe  me,  notwithstanding  the  mighty  noble  works 
tharhave  been  done  in  the  midst  of  you  1  God  was  mani- 
festing himself  in  several  and  many  great  and  remarkable 
instances;  but  yet  they  would  not  believe.  They  despised 
the  pleasant  land  ; — they  believed  not  his  word.  All  their 
wickedness  was  rooted  in  infidelity — they  could  not  take 
the  word  of  God.  How  fearful  a  case  is  this!  When  a 
reasonable  creature,  one  that  hath  an  intelligent  mind  and 
spirit  about  him,  part  of  the  ofispring  of  the  great  Father 
of  spirits,  he  would  not  be  governed  by  the  divinedictates, 
but  opposed  the  inclination  and  imagination  of  his  flesh, 
unto  the  express  word  of  the  Father  of  spirits.  He  tells 
me,  I  must  live  so  and  so,  that  I  may  do  well — that  I  may 
die  happy,  and  live  eternally.  But  I  will  not  believe  it. 
I  will  believe  the  lusts  of  my  o\ra  heart ;  rather  run  the 
hazard — venture  it — try  what  will  come  of  it.  Oh!  to  pe- 
rish on  these  terms  is  dreadful  perishing,  because  I  give 
the  lie  to  him  that  gave  me  breath. 

But  then  I  must  say  somewhat  too,  by  way  of  direction 
in  this  important  matter.  Is  it  so  fearful  a  thing  not  to 
believe  1  Will  not  any  thing  that  may  carry  with  it  the 
shadow  of  believing,  serve  the  turnl  But  it  must  be  faith 
indeed,  and  such  as  will  answer  the  intendment  of  the 
Gospel :  that  I  must  have,  or  I  perish  as  an  unbeliever, 
whatsoever  character  I  have  gone  under,  or  have  thought 
myself  to  have.  Why,  how  shall  I  do  or  know  1  Pray 
direct  me  in  this,  what  kind  of  faith  I  must  aim  at,  and 
not  satisfy  myself  short  of,  or  to  be  without  1  Why  it 
must  be, 

1.  Such(andpray,  therefore,  aim  at  such)  a  faith  as  shall 
admit  the  Gospel  revelation  into  your  hearts.  This  is  not 
so  obscure  a  thing  as  many,  upon  the  first  hearing,  may 
account  it.  Do  not  you  know  the  difference  between  re- 
ceiving a  report  by  your  ears  only,  and  taking  it  into  the 
heart  1  Suppose  it  were  of  some  very  great  good  news 
which  you  hear  of  in  any  uncertain  way,  sn  as  that  you 
apprehend  no  reason  to  believe  it  true  1  It  enters  your 
ears,  but  goes  no  further.  But  if  it  be  a  great  thing,  and 
it  comes  with  certainty,  .so  as  that  no  room  of  rational 
doubt  remains  concerning  the  triuh  of  the  matter;  then  it 
goes  into  your  heart,  and  fills  that  with  joy  and  pleasure 
and  complacency.  You  sicnsibly  find  it  exciting  and  raising 
an  affection  in  you  suitable  to  the  import  of  the  thing,  il 
the  Gospel  be  received,  so  that  reception  makes  its  own 
distinction  visibly  in  it.  "  I  tell  you  glad  tidings  of  great 
joy,  which  shall  be  to  all  people."  When  the  Gospel 
comes  among  you,  and  tells  you  that  the  great  Majesty  of 
heaven,  whom  you  have  offended,  is  willing  to  be  recon- 
ciled to  you,  and  hath  sent  his  Son  into  the  world  on  pur- 
pose to  be  the  reconciler,  and  he  died  upon  the  cross  a 
reconciling  sacrifice;  it  is  discernible,  (if  you  will  inopect 
and  look  into  yourselves,)  whether  that  which  you  call 
faith  in  you,  of  theGospel  and  the  Gospel  revelation,  make 
any  such  impressions  upon  your  heart  as  is  correspondent 
of  so  great  a  thing.  It  is  "  with  the  heart  man  believeth 
unto  righteousness."  That  isihe  great  business  of  inquirv, 


880 


FRIENDSHIP  WITH  GOD. 


Serm,  XXXVII, 


What  kind  of  faith  will  serve  me  unto  righteousness,  that 
I  may  be  justified — that  I  may  be  counted  righteous  there- 
upon 1  Why,  it  is  "  with  the  heart  man  believeth  unlo 
righteousness,  and  with  the  mouth  confession  is  made 
unto  salvation,"  Rom.  x.  10.  And  saith  the  apostle,  "  This 
is  a  faithful  saying,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners ;  of  whom 
I  am  chief,"  1  Tim.  i.  15. 

Have  you  received  the  Gospel  revelation  so,  as  "  a  faith- 
ful saying,  and  worthy  of  all  acceptation  V  Is  it  accept- 
able, do  you  judge  it  worthy  of  your  acceptation,  of  all 
acceptation  1  Then  your  heart  and  soul  embraceth  it,  and 
closeth  with  it.  This  the  apostle  speaks  in  that  great 
summary  of  the  Gospel,  "Christ  Jesus  came  into  the  world 
to  save  sinners,  (even  the  chief  of  them,)  of  whom  I  am 
chief" 

2.  Labour  for  such  a  faith  as  may  inwardly  unite  your 
souls  to  Christ,  revealed  in  this  Gospel,  and  with  God  in 
him.  Your  faith  is  to  take  hold  of  him,  and  of  God  in 
him,  so  as  thereby  to  come  into  a  united  state,  a  state  of 
union  with  him,  that  you  may  thereupon  be  in  him.  It 
must  be  such  a  faith  as  whereby  Christ  may  dwell  in  your 
hearts.  "  That  Christ  may  dwell  in  your  hearts  by  faith," 
Eph.  Ui.  17.  That  is  not  spoken  exclusively  of  God,  for 
it  is  presently  subjoined,  "that  ye  may  be  filled  with  all 
the  fulness  of  God."  AH  which  fulness  is  in  him.  Do 
not  satisfy  yourselves  without  such  a  faith  as  that  by  which 
you  may  say  you  have  now  the  son  of  God.  God  in  him, 
in  you,  and  with  you.  He  hath  given  us  an  understand- 
ing, that  we  may  know  him  that  is  true.  That  understand- 
ing, to  know  him  that  is  true,  is  faith,  as  it  resides  in  the 
mind.  But  though  it  hath  its  first  seat  there,  it  doth  not 
lerminate  there,  for  this  immediately  ensues,  and  we  are 
in  hi'.n.  In  whom  1  In  Jesus  Christ  the  Son,  who  is  the 
true  God,  and  eternal  life.  We  pass  into  union  by  this  in- 
tuition, even  into  union  with  the  true  God,  who  carries 
etprnal  life  in  his  very  name.  Such  a  faith  as  leaves  you 
Ktiil  ;ii  a  distance  from  God  and  fromChrist,  do  you  think 
ihat  can  avail  you"?  All  that  is  in  Chri,st  is  yours, as  you 
com  '  lo  be  in  him.  "  Of  him  are  ye  in  Christ  Jesus,  who 
of  GuJ  is  made  unto  us  wisdom,  and  righteousness,  and 
sanctificaiion,  and  redemption,"  1  Cor.  i.  30.  In  him  once, 
and  all  is  yours;  whatsoever  you  need,  whatsoever  is  suit- 
able to  the  exigency  of  your  state.  Are  you  foolish  crea- 
tures, he  is  wisdom  to  you.  Are  you  guilty  creatures,  he 
is  righteousness  to  you.  Are  you  impure  creatures,  he  is 
sanctification  lo  you.  Are  you  enslaved  lost  creatures,  he 
is  redemption  to  you,  if  you  be  in  him ;  but  nothing  at  all 
if  you  be  not  in  him. 

3.  Labour  for  such  a  faith  as  may  be  transforming  to 
your  whole  souls.  Consider  that  the  whole  economy  of 
the  Gospel  aims  at  this,  the  bringing  of  all,  upon  whom  it 
shall  have  its  effect,  into  the  iinity  of  the  faith,  so  that  all 
come  to  unite  in  one  faith,  Eph.  iv.  13.  And  what  is  to 
be  consequent  thereupon,  the  apostle  tells  you  in  what  fol- 
lows there,  supposing  this  once  to  be  done,  and  that  you 
are  brought  with  the  rest  of  sincere  believers  into  the  one- 
ness of  faith,  the  unity  of  the  faith  which  is  common  to 
serious  and  sincere  Christians.  As  such  then,  I  testify  to 
you,  that  you  are  not  to  walk  like  other  Gentiles,  as  if  "this 
fauh,  in  which  all  sincere  Christians  were  to  unite  and  be 
one,  should  leave  you  but  just  like  other  men  in  your  ha- 
bitual frame.  "I  say  it,  and  I  testify  to  you  in  the  Lord, 
that  you  henceforth  walk  not  as  other  Gentiles  walk,  in 
the  vanity  of  their  mind,"  Eph.  iv.  17.  You  had  a  heart 
alienated  from  that  life.  Will  you  keep  that  heart  still, 
and  call  yourself  a  believer,  and  pretend  to  be  come  to 
unity  of  the  faith "!  still  to  live  with  an  habitual  disinclina- 
tion in  your  heart  towards  God  'i  This  can  never  be. 
But  if  you  have  learned  "  the  truth  as  it  is  in  Jesus,"  I 
tell  you  (saith  the  apostle)  what  that  must  be:  it  must 
come  to  this,  the  "putting  off  the  old  man,  which  is  cor- 
rupt by  deceivable  lasts,"  and  "  being  renewed  in  the  spirit 
of  your  mind,"  Eph.  iv.  22,  23.  You  are  never  come  into 
the  unity  of  that  faith  which  belongs  to  all  that  shall  be 
saved,  till  there  be  thereupon  a  divestiture  and  total  inves- 
titure. A  divestiture  and  "pulling  off  the  old  man,  which 
is  corrupt  according  to  the  deceivable  lusts ;"  you  must 
eease  to  be  the  man  that  you  were  before,  antl  (as  that 
which  is  intervening  and  central  in  the  case)  there  must 


be  a  renovation  even  in  the  spirit  of  your  minds,  a  new 
heart  and  a  right  spirit  being  created  and  renewed  in  you, 
being  renewed  in  the  spirit  of  your  minds,  the  inward  seat 
of  vital  governing  principles.  If  the  spirit  of  the  mind 
be  renewed,  that  spreads  influence  through  the  man,  then 
there  is  a  new  man  put  on.  Not  some  slight,  superficial 
change  in  this  or  that  particular  respect,  but  an  entire  new 
man.  As  he  that  is  in  Christ  is  said  to  be  a  new  creature. 
There  is  a  new  creation  introduced,  the  man  is  new.  This 
must  be,  if  your  faith  be  to  any  purpose.  The  apostle 
blesses  God  for  the  Thessalonians,  in  that  he  could  look 
upon  them,  as  those  that  were  chosen  to  salvation  by  the 
remarkable  and  observable  effects.  The  way  that  God  had 
taken  with  them  was,  through  sanctification  of  the  Spirit 
and  belief  of  the  truth  ;  such  a  believing  of  the  truth  as 
had  been  accompanied  with  the  sanctification  of  Spirit. 
Agreeably  to  that  of  our  Lord  himself,  "  Sanctify  them 
through  thy  truth  :  thy  word  is  truth,"  John  xvii.  17. 

4.  See  that  it  be  such  a  faith  as  doth  and  shall  govern 
your  lives,  so  that  you  live  by  it,  and  thereupon  cannot 
only  say,  I  did  believe  seven,  or  ten,  or  twenty  years  ago, 
but  I  continually  live  by  ray  believing.  A  man  is  not  said 
to  live  by  that  which  rarely  happens  to  him,  or  once  or 
twice  in  a  life-time.  We  are  to  live  by  breathing,  but  we 
cannot  do  so  if  it  be  not  continual.  So  we  are  to  live  by 
believing;  "the  just  shall  live  by  his  faith."  That  he  is 
continually  to  live  by  all  his  days.  Can  it  be  thought  that 
such  a  one  shall  be  said  to  live  now,  because  he  drew 
breath  twenty  years  agol  But  that  belief  which  is  true, 
real,  vital,  will  be  continually  repeating  its  acts  and  exer- 
cises. "  The  life  that  I  live  in  the  flesh  (says  the  apostle) 
I  live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and 
gave  himself  for  me,"  Gal.  ii.  20.  That  is,  if  your  faith 
be  a  right  vital  principle,  and  such  as  the  Gospel  means 
and  signifies  by  the  name  of  faith,  it  is  such  a  thing  as 
carries  up  the  soul  into  a  continual  course,  into  an  invisi- 
ble scene  of  things.  There  you  have  an  invisible  God, 
and  an  invisible  Christ,  and  an  invisible  glory,  still  in 
view.  There  are  some  that  talk  of  such  a  thing  as  a  dou- 
ble sight,  or  a  second  sight,  so  as  that  they  who  have  it 
have  a  visible  world  and  an  invisible  world  in  view  at 
once.  I  know  no  second  sight  like  that  of  faith.  That, 
indeed,  will  present  an  invisible  world,  and  keep  it  in 
view  before  you,  so  that  by  it  you  will  be  more  conversant 
in  the  world  of  spirits,  with  the  Father  of  spirits,  and 
with  spiritual  and  invisible  things;  more  conversant  in 
your  hearts,  more  with  delight,  more  with  savour  and  re- 
lish, than  in  this  shadowy  scene  of  things  which  3'ou  have 
within  the  view  and  under  the  notice  of  your  sense.  You 
will  look  upon  this  world  "  as  that  the  fashion  thereof 
passeth  away  ;"  but  by  your  faith  (which  is  to  you  "  the 
substance  of  things  hoped  for,"  &c.)  you  will  live  above, 
you  w-ill  live  with  God,  you  will  live  with  Christ,  you 
will  live  as  on  the  brink  and  borders  of  eternity,  ready  lo 
enter  in,  only  waiting  for  a  dismission  hence — a  call  and 
translalion  thither.     This  is  living  by  faith. 

For,  the  apostle  having  told  us,  Heb.  x.  38.  that  "the 
just  shall  live  by  faith,"  (repeating  the  ancient  maxim  out 
of  the  Old  Testament,  to  signify  to  us  that  that  is  not  the 
way  of  living  for  the  saints  at  one  time  or  age  of  the 
chiircli  of  God  only ;  but  it  is  from  age  to  age,  through  all 
the  successions  of  time,  this  must  be  the  way  of  believing,) 
then  he  tells  us  in  the  beginning  of  the  next  chapter,  what 
that  faith  is  by  which  such  a  man  must  live ;  to  wit,  "  The 
substance  of  things  hoped  for,"  and  "  the  evidence  of 
things  not  seen."  Such  a  faith  as  represents  God,  and 
Christ,  and  heaven,  and  the  invisible  things,  all  as  great 
and  most  substantial  realities;  clothed  with  a  clear  light, 
and  so  .set  and  continued  in  view  before  your  eyes.  This 
is,  that  we  are  to  live,  not  to  have  such  representations 
now  and  then,  but  to  have  them  statedly  before  us,  and  so 
to  live  and  direct  our  course  accordingly.     But, 

2.  I  am  also  lo  recommend  to  you  this  other  great  thing, 
friendship  with  God.  And  in  reference  to  that,  I  would 
also  say  somewhat  both  by  way  of  excitation  and  direc- 
tion. I  can  speak  but  briefly  to  many  things.  For  exci- 
tation consider, 

1.  Is  it  not  5'our  great  privilege  to  live  herein  this  world 
in  a  stale  of  friendship  with  God  ■?  for  what  more  exalted 
privilege  is  Ihere  to  poor  creatures  living  in  mortal  fleshl 


JBerm.  XXXVII. 


FRIENDSHIP  WITH  GOD. 


881 


Here  I  live  in  flesh,  dwell  in  flesh  ;  but  it  is  in  friendship 
with  God.  In  low  circumstance.?,  amidst  a  great  many 
troubles  and  difficulties,  but  in  friendship  with  God.  "Who 
would  not  choose  this  way  of  living,  when  it  is  represented 
to  our  option,  when  it  is  propounded  to  us  as  matter 
of  choice  1 

2.  Consider  there  is  no  middle  state  (for  you  to  whom 
this  overture  is  made)  between  these  two,  a  state  of  friend- 
ship with  God,  and  a  state  of  enmity  to  him ;  you  must 
be  either  his  friends  or  his  enemies.  There  can  be  no  neu- 
trality in  this  case ;  and  will  it  not  make  a  man's  heart 
sink  within  him  to  think  of  this  1  I  must  either  live  God's 
friend  or  God's  enemy.  Dare  I  venture  when  the  matter 
is  laid  before  me  as  a  matter  of  deliberation,  to  say,  I  will 
live  the  latter,  I  will  live  his  enemy  1  you  that  were  alien- 
ated, and  enemies  in  your  minds  by  wicked  works ;  you 
see  how  the  case  is  stated :  you  must  still  be  enemies  in 
your  minds,  through  wicked  works,  till  you  arc  reconciled 
and  become  friends.  There  is  no  neutral  state,  you  must 
go  from  day  to  day,  up  and  down  in  this  world,  either  as 
God's  friends,  or  his  enemies. 

3.  Consider  that  this  friendship  with  God  which  we  re- 
commend to  you,  and  into  which  the  Gospel  continually 
calls  you,  is  no  impossible,  no  impracticable  thing,  for  it 
is  prescribed  to  us  as  a  matter  of  duty  :  "  every  man  as  he 
is  called,  let  him  therein  abide  with  God,"  1  Cor.  vii.  24. 
"  If  a  man  say,  I  love  God,  and  hateth  his  brother,  he  is 
a  liar :  for  he  that  lovelh  not  his  brother  whom  he  hath 
seen,  how  can  he  love  God  whom  he  hath  not  seen  V 
(John  iv.  20.)  which  speaks  this  living  in  the  love  of 
God  to  be  therefore  more  diflicult,  because  we  see  him 
not.  But  the  strength  of  the  argument  goes  upon  that 
supposition,  that  it  is  a  thing  which  cannot  be  dispensed 
with,  notwithstanding  the  difficulty:  and  be  it  as  diffi- 
cult as  it  will,  it  must  therefore  be  supposed  not  to  be 
impo.ssible  to  live  in  the  love  of  God,  and  in  a  state  of 
friendship  with  him,  though  he  be  invisible.  "  How  shall 
he  love  God  1"  implying  that  it  is  a  thing,  the  thought 
whereof  is  to  be  abhorred,  that  a  man  should  think  of  liv- 
ing in  this  world,  and  not  to  live  in  actual  commerce  and 
intercourse,  to  be  kept  up,  and  continued,  with  God  in 
love.  How  shall  he  do  it  1  It  implies,  that  he  must  do  it, 
and  therefore  the  thing  is  by  no  means  to  be  looked  upon 
as  impossible.  And  to  pretend  that  it  is  impossible,  is  to 
pretend  that  we  have  gone  below  our  own  kind,  that  we 
have  lost  human  nature,  which,  if  it  remain  with  us  still, 
though  we  have  flesh  about  us,  yet  our  nobler  part  is  spirit. 
And  what,  is  it  an  impossible  thing  for  a  mind,  a  spirit,  to 
converse  with  the  great  Father  of  spirits  1  Is  flesh  more 
akin  to  us  than  spirit,  that  supreme  Spirit,  that  universal 
Spirit,  that  Spirit  that  difi"uses  influences  every  where 
throughout  the  world  l  Are  we  more  akin  to  flesh,  and 
fleshly  things,  than  we  are  to  this  Spirit,  whose  offspring 
we  are,  and  who  is  our  Father  1  Therefore,  it  is  not  to  be 
thought  or  looked  on  as  an  impossible  or  impracticable 
thing  to  come  into  and  continue  in  this  state  of  friendship 
with  God.  "  Keep  yourselves  in  the  love  of  God,  looking 
for  his  mercy  in  Christ  Jesus,  unto  life  eternal,"  Jude  21. 
What  is  matter  of  express  precept,  is  not  to  be  looked 
upon  simply  and  absolutely  impossible  by  a  natural  im- 
possibility. It  is  only  so  by  a  moral  impotency,  against 
which  the  aids  of  grace  are  to  be  expected  and  sought. 
And, 

4.  Consider  that  this  friendship  with  God,  as  it  is  not 
an  impossible  or  impracticable  thing,  so  it  is  to  be  main- 
tained in  the  easiest  and  most  unexceptionable  way.  Con- 
sider, that  to  enter  into  this  state  is  but  to  obey  the  Divine 
call,  the  very  meaning  and  import  of  the  whole  Gospel  of 
reconciliation.  We  have  the  greatest  assurances  in  all  the 
world,  that  God  is  not  difficult  or  hard  of  acquaintance ; 
for  he  invites.  Will  he  refuse  whom  he  invites  1  The 
Gospel  is  sent  to  us  to  beseech  us,  in  Christ's  name  and 
stead,  to  be  reconciled  unto  God.  Will  he  refuse  that 
which  he  seeks  1  decline  that  friendship  into  which  he 
calls  US'!  He  is  "in  Christ  reconciling  the  world  unto 
himself,  that  sin  might  not  be  imputed,"  or  (which  is  the  same 
thing)  that  righteousness  might  be  imputed,  2  Cor.  v.  19. 
"  Now  then  we  are  ambassadors  for  Christ,  as  if  God  did 
beseech  you  by  us ;  we  pray  you  in  Christ's  stead,  be  ye 
reconciled  to  God."    We  are  commissioned,  and  sent,  and 


do  in  Christ's  stead  beseech  you  to  be  reconciled  unto 
God.  You  may  conclude,  with  the  greatest  assurance 
imaginable,  that  God  is  willing,  and  not  difficult,  as  to 
entering  into  this  slate  of  friendship  with  us.  And  then 
there  is  as  little  supposable  difficulty  of  continuing  in  it ; 
for  do  but  consider  to  that  purpose  these  two  things, 
1.  That  he  is  never  far  ofl";  and,  2.  That  he  is  easy  to 
forgive. 

1.  That  he  is  never  far  ofl".  You  will  say.  How  shall  I 
keep  friendship  with  God  1  he  is  in  heaven,  I  am  upon 
earth.  In  heaven,  yes,  as  to  his  more  glorious  manifesta- 
tion of  himself  But  he  is  not  far  from  any  of  us,  for  "  in 
him  we  live,  and  move,  and  have  our  being."  And  this  is 
told  us,  that  we  may  seek  and  find  him  otU,  insomuch  as 
he  is  far  from  none  of  us.  So  that  now  you  may  be  with 
him  as  soon  as  you  can  think  a  thought.  How  easy  is  the 
way  to  keep  up  this  friendship:  only  to  be  now  and  then 
at  the  expense  of  a  thought.  Where  is  God  my  Maker  'i 
that  will  not  cost  you  dear.  You  have  no  cause  to  say. 
What  shall  I  do  for  my  friend "!  Who  shall  go  up  to 
heaven  to  fetch  him  me  down  from  thence,  or  who  snail 
go  to  the  uttermost  ends  of  the  earth  lo  fetch  him  me  up 
from  thence.  No,  he  is  with  you;  turn  you  but  to  him, 
and  you  will  find  him  with  you.  Do  but  direct  your 
mind,  turn  your  thoughts  inward,  and  you  will  find  him 
with  you.  Indeed  he  often  passes  by,  and  we  pL-rceive 
him  not.  "  Thou  dost  compass  me  behind  and  belore, 
(saith  the  Psalmist,)  and  art  acquainted  with  all  my  ways." 

0  how  unaccountable  is  it  to  keep  ofl"  ourselves,  unac- 
quainted with  him  and  his  ways  I    And, 

2.  He  is  easy  to  forgive.    Ay,  but  breaches  may  happen. 

1  forget  and  neglect  him  too  often,  and  am  ashamed  and 
confounded  in  my  own  sense;  I  am  afraid  lo  look  towards 
him  any  more.  That  must  not  by  any  means  be.  You 
must  return,  though  it  be  with  weeping  and  humiliation. 
And  if  we  confess  our  sins  he  is  faithful  and  just  lo  for- 
give us  our  sins,  if  it  be  not  done  triflingly,  if  it  be  not 
done  without  sense,  if  it  be  not  done  with  an  inclination 
and  resolution  lo  persist  and  go  on  in  sin  still.  "  I  ac- 
knowledged my  sin  unto  thee,  and  mine  iniquity  have  I 
not  hid;  I  said,  I  will  confess  my  transgressions  unto  the 
Lord  ;  and  thou  forgavest  the  iniquity  of  my  sin,"  Psal. 
xxxii.  5.  The  injustice  of  it.  And  then  it  is  added,  "  For 
this  shall  every  one  that  is  godly  pray  unto  thee  in  a  time 
when  thou  mayest  be  found  :  surely  in  the  floods  of  great 
waters  they  shall  not  come  nigh  unto  him,"  Psal  xxxii.  6. 
Who  would  decline  such  a  friendship  with  him  who  is  so 
easy  to  be  reconciled  at  first,  and  still  willing  lo  forgive 
where  there  is  not  a  wilful  perseverance  in  obstinate  rebel- 
lion against  his  rightt"ul  authority,  and  his  abundant  love 
and  goodness  ^    And  consider, 

5.  It  is  the  way  to  bring  your  minds  to  ease  in  reference 
to  all  your  more  private  concernments.  You  have  difficul- 
ties in  the  world,  you  have  troubles  and  straits,  and  k-now 
not  which  way  lo  turn  yourselves.  Oh  what  a  great  thing 
is  it  to  have  such  a  friend,  who  invites  you  lo  cast  your 
care  upon  him,  for  he  will  care  for  you.  And  then  the 
peace  of  God  shall  hereupon  keep  your  hearts  and  minds 
through  Christ  Jesus. 

6.  It  will  keep  you  quiet  in  reference  to  public  concern- 
ments. This  is  a  very  pitiable  case,  that  when  they  see 
things  run  counter  to  their  expectations,  their  aims,  their 
designs  and  inclinations,  they  are  full  of  anxiely,  full  of 
concern,  full  of  dread  and  fear.  They  know  not  what  will 
become  of  things.  Oh  what  a  heart-quieting  thought  is 
it,  that  all  is  in  the  hands  of  your  friend,  your  great  and 
wi.se  friend,  who  doeth  as  pleaselh  him  in  heaven  above, 
and  in  the  earth  beneath.  And  he  will  never  manage 
things  so,  as  that  his  true  friends  shiiU  at  last  have  any 
cause  to  complain.     And  then  consider, 

7.  That  all  will  be  well  for  ever  when  you  are  caught  up 
in  the  clouds  to  meet  your  Redeemer  in  the  air,  and  to  be 
for  ever  with  the  Lord.  That  being  his  declared  pleasure, 
that  he  will  have  all  his  friends  together  eternally  with  him 
in  one  society,  in  one  assembly,  made  up  of  an  innumer- 
able company  of  angels  and  the  spirits  of  just  men  made 
perfect.  That  they  that  have  lived  by  the  faith  of  Abraham, 
and  been  friends  of  God,  as  he  was,  may  sit  down  nvith 
Abraham,  Isaac,  and  Jacob,  in  his  kingdom,  and  there 
reside  for  ever.     In  this  Scripture  we  are  told  that  "  Abra- 


ON  REGENERATION. 


Serm.  XXXVIII. 


ham  believed  God,  and  it  was  counted  to  him  for  righte- 
ousness." 

But  some  may  say,  What  is  that  to  me,  who  live  in  the 
world  so  many  ages  after  1  Why  the  Scriptures,  as  if  it 
were  on  purpose  lo  obviate  any  such  thoughts,  tell  us, 
(particularly  the  apostle,  Rom.  iv.  latter  end,  where  he  had 
been  speaking  of  the  same  thing,)  Abraham  believing  God, 
and  its  being  imputed  to  him  for  righteouness,  it  was  not 
for  his  sake  that  this  was  written,  not  for  his  sake  alone, 
but  for  all  that  should  believe  with  the  faith  of  Abraham, 
who  is  the  father  of  us  all,  i.  e.  as  believmg  under  the 
common  notion  of  believers.  Not  as  if  our  faith  were  to 
be  produced,  or  to  be  maintained,  by  any  influences  from 
him.  But  he  is  called  the  father  of  believers  upon  the 
same  account  upon  which  any  one  great  and  eminent  in  a 
profession,  is  said  to  be  the  father  of  such,  to  wit,  a  great 
example,  as  Jabal  is  said  to  be  the  father  of  them  that  dwell 
in  tents,  and  Jubal  the  father  of  them  that  handle  the  harp 
and  organ.  What  was  said  concerning  Abraham  and  his 
faith,  and  his  friendship  with  God,  thereupon,  was  not 
written  for  him  alone,  but  for  us  too,  that  we  are  to  live  in 
the  same  faith  and  the  same  friendship  with  God  as  he  did. 

I  shall  shut  up  all,  by  way  of  direction  as  to  this,  with 
only  two  words  in  general.  You  think  it  a  very  desirable 
thing  (I  doubt  notbutyou  do)  to  be  in  this  state  of  friendship 
with  God.  Surely  every  one  among  us  must  say,  if  it  be  a 
desirable  thing  to  live  in  a  state  of  friendship  with  God,  who 
would  not  live  at  this  rate  everyday  in  a  state  of  friendship 
with  the  great  and  glorious  God  of  heaven  and  earth !  I 
shall  only  say  these  two  things  by  way  of  direction  in 
reference  hereto. 

1.  Give  yourselves  up  entirely  unto  this  friendship  with 
God  ;  and  do  it  with  solemnity :  so  great  a  thing  as  this, 
entering  into  friendship  with  God,  the  great  and  glorious 
Lord  of  heaven  and  earth,  the  matter  speaks  itself  that  it 
ought  to  be  done  with  solemnity.  Make  a  solemn  business 
of  it;  apply  yourselves  purposely  to  him,  and  tell  him, Lord, 
I  have  heard  thy  mind,  thy  pleasure,  thou  wouldst  have 
souls  that  have  wandered  from  thee,  and  been  alienated, 
come  into  thine  acquaintance  and  friendship.  The  Gospel 
under  which  I  live  hath  told  me  so;  I  believe  thy  word; 
I  come  now  to  offer  myself  up  unto  thee,  to  be  thy  recon- 
ciled one,  thy  devoted  one,  thy  servant,  thy  friend.  "  Thy 
servant,  thy  servant ;  O  Lord  thou  hast  broken  my  bonds," 
Psal.  cxvi.  16.  But  our  Saviour  would  have  us  know, 
that  the  notion  of  a  servant  is  not  to  exclude  that  of  a 
friend,  as  that  of  a  friend  is  not  to  exclude  the  notion  of  a 
servant,  but  only  lo  prevail  and  predominate  in  the  state. 
The  notion  of  friendship  is  in  the  Christian  state  to  be 
predominate,  and  to  he  the  principal  thing.  Tender  your- 
self to  God  accordingly.  We  hear  many  discourses  to  this 
purpose;  but  with  too  many  the  matter  comes  all  to  no- 
thing, because  we  never  make  a  solemn  business  of  it. 
The  entrance  into  such  a  state,  so  sacred  a  state,  if  it  were 
done  with  solemnity,  there  would  stand  a  remark  upon  it, 
I  have  engaged  myself  in  a  state  of  friendship  with  God,  I 
must  live  pursuantly  hereunto.  I  hope  you  will  think 
flf  this ;  such  as  come  to  learn  how  you  might  live  in  a 
state  of  friendship  with  God.  Such  as  have  any  such 
design,  I  hope  will  think  of  this  another  time ;  i.  e.  that 
when  this  state  of  friendship  with  God  is  once  entered  into, 
we  must  give  ourselves  up  to  it.    And  then, 

2.  Mind  it  is  a  continued  course  ;  otherwise,  you  trifled 
at  first;  never  meant  sincerely,  never  meant  as  you  did 
pretend.  Mind,  I  say,  it  is  a  continued  course ;  And 
through  your  whole  course.  These  are  but  generals;  I 
have  mentioned  many  particulars,  at  former  times,  to  this 
purpose  ;  that,  if  you  recollect  yourselves,  would  be  of 
stated  use  to  you.  But  all  will  come  under  this  general ; 
mind  this  often,  that  there  is  a  friendship  settled  between 
God  and  me;  I  must  in  all  things  hereupon  demean  my- 
self towards  him  as  a  friend;  that  is,  I  must  consult  him 
in  all,  resign  all  things  to  him,  cro.ss  him  in  nothing;  for 
friendship  between  him  and  us  carries  a  peculiarity  in  it. 
If  there  were  an  equality  between  him  and  me,  then  it  were 
something  as  between  human  friends,  it  may  be.  They 
may  be  equally  wise,  they  may  be  equally  great  or  equally 
mean  ;  equally  able  to  do  for  one  another.  But  this  is  not 
the  case  here ;  this  is  not  like  common  friends,  as  I  for- 

■    *  Preached  March  11th,  1693. 


merly  showed  at  large ;  and,  therefore,  there  must  be  a 
constant  reference  to  him  in  all  things.  We  are  in  all 
things  to  yield  to  him,  to  cross  him  in  nothing.  And  so, 
when  in  all  things  we  are  to  consult  him,  we  are  to  take 
his  counsel  in  all,  and  to  stand  in  his  counsel.  Not  to  be 
self-willed,  not  to  say,  we  will  walk  in  the  way  of  our  own 
hearts,  whatsoever  becomes  of  our  friendship  with  him. 
You  must  always  be  true  to  him;  you  must  always  be- 
lieve him  true  to  you.  You  must  never  be  strange  to 
him :  always  be  free,  unreserved,  open-hearted.  You 
must  willingly  agree  to  it,  that  he  be  privy  to  all  your  af- 
fairs. He  will  be  so,  whether  you  will  or  no,  but  it  is 
that  to  which  your  hearts  should  consent,  and  in  which 
your  hearts  should  rejoice,  so  as  to  be  able  to  say,  Lord  ! 
I  know  I  can  hide  nothing  from  thee,  and  I  would  not  if 
I  could ;  I  desire  all  things  may  lay  open  between  me 
and  thee,  that  there  may  be  nothing  hid,  no  veil  drawn  be- 
tween thee  and  my  soul.  Search  me,  try  me,  look  into 
me.  It  is  the  pleasure  and  advantage  of  this  friendship, 
to  know  that  he  can  behold  sincerity,  and  accept  it,  and 
reward  it,  and  delight  in  it.  And,  therefore,  you  must  re- 
solve never  to  break  off  this  friendship,  but  look  upon  him 
as  your  inseparable  friend,  and  from  whom  you  are  never 
to  depart.  And  say  to  yourself,  this  God  shall  be  your 
God  ;  i.  e.  your  friend,  your  friendly  ruler,  for  ever  and 
ever,  and  shall  be  your  guide  even  unto  death.  So  that  you 
can  never  any  moment  of  your  life  suffer  an  elongation  from 
him  that  he  should  be  far  ofl!",  or  keep  long  from  you,  but 
presently  your  hearts  will  miss  him.  And  you  will  say. 
Oh  I  where  is  my  friend  l  I  will  seek  him,  pursue  after 
him,  as  the  spouse  in  the  Canticles  is  represented  to 
pursue  after  him  whom  her  soul  loved.  This  is  my  friend, 
where  is  he  1  where  is  he'?  You  will  be  presently  upon 
inquiries,  if  he  have  hid  himself,  and  seem  to  have  with- 
drawn and  retired  from  you  ;  for  this  hath  been  the  state 
of  things  between  him  and  you  in  contracting  this  state 
of  friendship,  that  this  God  shall  be  your  God  for  ever  and 
ever,  and  your  guide  even  unto  death. 


SERMON  XXXVIII.' 

1  John  v.  1. 
Whosoever  believeth  that  Jesvs  is  the  Christ,  is  born  of  God. 

The  subject  that  I  last  finished,  you  find  did  connect 
faith  and  friendship  with  God.  This  connects  faith  and 
sonship  to  God.  And  the  one  and  the  other  must  be  un- 
derstood (by  them  that  will  consider)  to  be  of  the  greatest 
importance  to  us  imaginable;  so  great  that  it  is  to  be 
hoped  the  former  is  not  forgotten,  and  this  latter  will  not 
slightingly  and  negligently  be  attended  to. 

The  words  in  themselves  are  an  express  doctrinal  asser^ 
tion,  which  I  shall  not  need  therefore  to  vary  into  other 
terms;  "  Whosoever  believeth  that  Jesus  is  the  Christ,  is 
born  of  God."  It  needs  only  to  be  explained  and  applied ; 
for  the  explication  of  it,  that  you  cannot,  upon  the  first 
hearing  of  such  an  assertion  as  this,  but  think  very  neces- 
sary. For  it  may  seem  strange  to  unaccustomed  ears,  at 
least,  that  such  a  thing  as  this  should  be  athrined  so  general- 
ly, concerning  believing  Jesus  to  be  the  Christ,  that  every 
such  a  one  should  be  said  to  be  bom  of  God.  How  amaz- 
ing a  sound  may  this  carry  with  it  to  many  who  do  less 
consider,  or  who  understand  less  what  the  meaning  of  these 
terms  is,  to  " believe  Jesus  to  be  the  Christ,"  and  to  "be 
born  of  God  ;"  the  latter  of  these  doth  indeed,  at  the  very 
first  hearing,  appear  a  very  great  thing — be  born  of  God  ! 
It  might  even  swallow  up  a  man's  soul  to  think  of  such  a 
thingas  this,  affirmed,  of  such  worms  as  we  are.  We,  that 
might  "  say  to  the  worm.  Thou  art  our  father,  and  to  cor- 
ruption. Thou  art  our  sister  and  mother;"  to  speak  of 
such  creatures  as  we,  as  of  a  divine  oflspring  and  heaven- 
ly progeny,  as  of  persons  born  of  God ;  how  wonderful 
and  transporting  may  it  be  to  us  ! 

But  that  only  which  can  make  such  an  assertion  as  this 


Serm.  XXXVIII. 


ON  REGENERATION. 


883 


seem  strange  is,  that  while  this  is  apprehended  (as  it  is  to 
be  really  and  truly)  a  very  great  thing;  for  the  most  part, 
such  believing  is  reckoned  a  very  little  thing.  It  may,  in- 
deed, seem  a  great  thing  to  be  a  son  of  God,  one  born  of 
God ;  but  the  name  of  believing  is  become  so  cheap 
amongst  us,  and  carries  so  little  and  so  diminished  a  sound 
with  it,  that  we  are  too  generally  tempted  to  look  upon  it 
as  a  slight,  and  small,  and  trivial  matter.  But  when  these 
terms  come  to  be  opened  and  understood,  it  will  be  found 
that  there  is  such  a  near  affinity  between  these  two  things, 
being  "  born  of  God,"  and  "  believing  that  Jesus  is  the 
Christ ;"  that  the  one  will  be  easily  understood  not  to  have 
any  place  at  all  where  the  other  hath  no  place ;  that  they 
can  never  be  apart,  but  wheresoever  the  one  is  the  other 
must  be  too. 

Our  business  therefore  in  the  explication  must  he  to  do 
these  two  things  ;  first,  to  consider  the  parts  of  this  asser- 
tion ;  and  then,  secondly,  to  show  their  necessary  con- 
nexion with  one  another. 

I.  We  are  to  open  the  parts  of  this  assertion  severally, 
which  you  see  are  these  two,  concerning  Christ  and  a 
divine  birth;  "  believing  that  Jesus  is  the  Christ,"  and  be- 
ing "  born  of  God."    And, 

1.  For  the  former  of  these,  what  the  import  is  of  "  be- 
lieving that  Jesus  is  the  Christ."  And  as  touching  that, 
there  are  again,  more  particularly,  two  things  to  be  stated. 
First,  the  thing  to  be  believed,  that  Jesus  is  the  Christ ; 
and,  secondly,  the  believing  of  this. 

(1.)  The  thing  to  be  believed,  that  Jesus  is  the  Christ. 
I  pray  you  attend  to  it.  Much  of  the  greatness  of  this 
thing,  which  is  our  present  subject,  to  wit,  faith  concern- 
ing him,  depends  upon  a  right  understanding  what  it  is 
that  must  be  the  object  of  this  faith,  and  which  is  stated  as 
the  object  of  it  here.  The  thing  to  be  believed  is,  that 
Jesus  is  the  Christ.  It  concerns  us  greatly  to  understand 
this  aright.  It  is  not  a  trivial  matter  that  is  here  repre- 
sented to  us  as  the  object  of  our  faith,  or  the  thing  we  are 
to  believe.  And  that  we  may  more  distinctly  apprehend 
it,  we  are  yet  to  go  lower,  and  to  consider,  first,  the  sub- 
ject of  this  affirmation  unto  which  we  are  to  yield  our  as- 
sent, and  give  up  our  faith,  which  is  represented  to  us  only 
under  one  single  term,  Jesus ;  and  then,  secondly,  what 
we  are  to  believe  of  this  subject,  that  he  is  the  Christ. 

[1.]  The  very  subject  itself  must  be  truly  stated  ;  we 
must  in  our  own  thoughts  determine  of  the  person  here 
spoken  of,  and  concerning  whom  this  affirmation  is  pro- 
nounced, otherwise  we  do  nothing.  Why,  who  is  this 
Jesus  of  whom  we  are  to  believe  that  he  is  the  Christ  ■? 
Take  we  heed  that  our  thoughts  do  not  wander  here  ;  for 
that  would  be  fatal  if  they  should,  if  they  should  wander 
to  another  subject.  This,  which  isso  peculiarly  said  con- 
cerning him,  must  be  understood  exclusively  of  any  one 
else  ;  it  is  not  spoken  of  any  other,  nor  to  be  thought  of  any 
other.  That  there  should  be  here  an  error  persona,  a  mistake 
concerning  the  person  spoken  of,  it  may  prove  a  most  de- 
structive error.  "  Art  thou  he  that  should  come,  or  look  we 
for  another  1"  This  is  the  question  which  John  directs  his 
disciples  to  put  to  Christ  for  their  information,  not  for  his 
own,  that  he  might  gain  them  an  opportunity  of  being  con- 
vinced and  satisfied  in  the  great  and  important  quest'ion  of 
that  age  ;  which  yet  could  not  be  of  greater  importance  to 
that  age  than  it  is  lo  our  own,  nor  of  greater  to  John's  disci- 
ples than  it  is  to  every  one  of  us:  and  we  see  what  our  Lord 
saith  to  it,  "  Tell  John  what  you  hear  and  see  ;"  such  and 
such  wonders  are  wrought  and  done.  And  he  adds  in  the 
close  of  all,  "  Blessed  is  hethat  isnot  offended  in  me ;"  which 
words  would  carry  a  kind  and  benign  import  with  them 
beyond  all  that  can  be  expressed.  But  they  carry  withal 
an  intimated  menace, as  anyone  mav  apprehend — "  Blessed 
is  he  that  is  not  offended  in  me  ;"  as  if  he  should  have 
said.  Such  a  one  hath  a  merciful  and  wonderful  deliverance, 
"  he  that  is  not  offended  in  me."  But  it  is  also  as  if  he 
nad  said,  Wo  be  lo  him  that  is ;  when  so  clear  a  light 
shines  concerning  me,  and  when  there  is  so  bright  and  so 
express  a  discovery  ;  blessed  is  he  that  doth  not  stumble, 
blessed  is  he  that  doth  not  mistake,  that  doth  not  take  one 
lor  another.  The  intimation  is  plain,  nothing  but  wrath 
and  vengeance  and  wo  must  hang  over  the  guilty  heads 
of  them  that  do  take  one  for  another  in  such  a  case  ;  and 
when  the  light  that  shines  is  so  clear,  so  as  that  none  can 


be  guilty  of  a  mistake,  but  it  must  be  a  wilful  mistake  if 
any  should  take  another  for  me. 

And  you  see  how  this  one  person  is  notified  here,  only 
by  the  name  Jesus,  as  the  subject  of  the  affirmation,  the 
Saviour.  A  name  that  signifies  the  aptitude  of  the  person 
unto  the  office  that  he  was  to  bear  and  manage.  You 
know  it  -ivas  foretold  and  directed  by  the  immediate  coun- 
sel of  Heaven,  that  he  should  be  called  Jesus ;  "  And  she 
shall  bring  forth  a  son,  and  thou  shalt  call  his  name 
JESUS ;  for  he  shall  save  his  people  from  their  sins," 
Matt.  i.  21.  It  was  a  rivalling  of  the  hero  of  the  world, 
who  did  affect  such  titles,  and  even  that  very  title,  which 
the  pagans  did  therefore  bestow  sometimes  upon  their  gods, 
and  sometimes  upon  their  kings,  to  wit.  Saviour;  the 
usual  name  among  them  of  Jupiter,  and  with  which  some 
of  their  great  princes  did  dignify  themselves,  and  affected 
to  be  dignified  by,  as  particularly  Demetrius  Soter.  This 
was  an  affectation  among  the  great  ones  of  the  world  to 
claim  this  very  name.  Well,  our  Lord  will  be  known  to 
be  the  Jesus.  This  name  is  his,  appropriated  to  him,  to 
signify  to  persons  one  that  is  to  save  as  no  other  could, 
that  was  to  be  so  eminent  and  so  glorious  a  Saviour;  that 
person  distinguished  from  others  by  the  specifying  circum- 
stances (or  the  individuating  circumstances  rather)  that  did 
attend  him.  That  Jesus  who  was  born  at  Bethlehem, 
and  lived  at  Nazareth,  and  was  crucified  at  Jcriusalem, 
commonly  known  there  by  this  name,  the  name  Jesus.  It 
is  of  him  peculiarly  and  alone  that  this  is  said,  he  is  the 
Christ. 

[2]  And  that  is  the  thing  that  is  to  be  believed  con- 
cerning him,  that  he  is  the  Christ.  The  former  was  the 
personal  name,  this  the  name  of  office,  and  speaks  of  the 
person  as  invested  with  his  office,  or  affirms  that  investi- 
ture concerning  his  office  that  he  is  invested  therewith. 
This  indeed  is  variously  expressed,  that  is  the  attribute 
given  to  the  subject  under  this  latter  name.  Sometimes 
the  same  thing  is  said  concerning  the  believing  this  Jesus 
to  be  the  Son  of  God;  that  dofh  equally  entitle  to  the 
same  great  privilege,  and  brings  a  man  into  the  same  safe 
state,  implies  the  same  change  and  transformation  upon 
his  soul,  as  you  see  in  the  foregoing  chapter  of  this  epistle 
at  the  15th  verse,  "Whosoever  believeth  that  Jesus  is  the 
Son  of  God,  God  dwelleth  in  him,  and  he  in  God."  Some- 
times the  meaning  and  import  of  this  expression,  "is  the 
Christ,"  is  signified  by  that  conjunction  with  the  other, 
both  conjoined,  that  is,  that  he  is  the  Christ,  and  that  he  is 
the  Son  of  God.  When  our  Lord  demands  of  Peter, 
"  Whom  say  ye  that  I  am  1"  (Matt.  xvi.  15.)  the  various 
opinions  are  given,  some  saying  he  was  Elias,  some  say- 
ing some  other  of  the  prophets.  Well,  but  what  say  you, 
Peter,  and  the  rest,  that  I  ami  "  Thou  artthe  Christ,  the 
Son  of  the  living  God,"  .saith  Peter.  So  you  have  both 
conjoined  in  reference  to  the  same  person,  as  in  John  xx. 
31.  "  The.se  things  are  written,  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  Son  of  God;  and  that  believing 
ye  might  have  life  through  his  name."  These  passages 
plainly  intimate  to  us  thus  much,  that  to  affirm  that  Jesus 
is  the  Christ,  and  that  he  is  the  Son  of  God,  comes  all  to 
one,  it  amounts  to  the  same  thing.  To  say  concerning  this 
person  believingly  that  he  is  the  Christ,  or  that  he  is  the 
Son  of  God,  there  is  an  equivalency  in  the  one  of  these  to 
the  other.  Sometimes  a  third  expression,  of  equal  import 
to  either  of  the  others,  or  both  the  others,  is  used;  "No 
man  can  say  that  Jesus  is  the  Lord  but  by  the  Holy 
Ghost."  A  strange  saying  too,  as  this  of  the"  text  seems 
to  be,  1  Cor.  ii.  3.  there  "  Lord"  is  the  name  of  the  office 
too  ;  the  usual  style  by  which  he  is  spoken  of  in  the  New 
Testament,  and  in  some  places  of  the  Old  too ;  "  The  , 
Lord  said  unto  my  Lord,  Sit  thou  at  my  right  hand,  until 
I  make  thine  enemies  thy  footstool,"  Psal.  ex.  1.  It  only 
imports  that  universal  and  sovereign  dominion  that  did 
helone  10  the  mediatorial  office,  the  thing  signified  by  the 
name  of  Christ.  "  He  is  Lord  of  all,"  Acts  x.  36.  A 
thing  that  seems  slid  in  by  the  apostle  in  the  stream  and 
current  of  his  discourse  ;  "  he  is  Lord  of  all,"  saith  he,  in 
a  parenthesis;  and  so  he  goes  on,  dropping  that  by  the 
way  ;  and  no  man  can  say  that  he  is  so  "  but  by  the  Holy 
Ghost,"  to  wit,  with  a  correspondent  disposition  of  soul 
internally,  vitally,  and  practicailly  acknowledging  him,  and 
subjecting  his  soul  to  him  as  Lord  of  all,  as  the  Lord, 


S84 


ON  REGENERATION. 


Serm.  xxxvin. 


he  into  whose  hands  all  power  is  put  both  in  heaven  and 
earth. 

But  when  this  is  said,  "  that  Jesus  is  the  Christ,"  and 
this  again  is  used  as  an  equivalent  expression,  "  that  he  is 
the  Son  of  God,"  or,  "  he  is  Lord  of  all,"  this  only  repre- 
sents and  gives  us  an  intimation  of  the  state  of  the  case  at 
that  time.  He  appearing  now  in  the  fulness  of  time  upon 
the  stage  of  this  world,  various  opinions  there  were  of  him, 
some  mistaken  ones,  some  very  malicious  ones,  and  some 
that  were  right  and  true;  this  begat  a  great  controversy; 
it  was  the  question  of  the  lime,  and  the  determination  of 
it  the  right  way  called  the  present  truth  ;  to  wit,  the  great 
question  concerning  this  Jesus,  who,  and  what  he  was ; 
"  I  speak  these  things,"  sailh  the  apostle,  "  though  you 
know  and  are  established  in  the  present  truth."  The  main 
dispute  lay  between  them  on  the  one  hand,  who  believed 
him  to  be  the  Christ,  or  the  Son  of  God  ;  and  them  on  the 
other  hand,  who  apprehended  him  to  be  a  deceiver,  an  im- 
postor and  blasphemer,  for  saying  truly  who  and  what  he 
was.  This  was  the  true  state  of  the  question,  he  giving 
out  himself  to  be  the  Son  of  God,  calling  the  great  God 
upon  all  occasions,  Father — "My  Father"  hath  directed 
me  to  do  so  and  so,  and  to  say  so  and  so :  he  giving  this 
out  concerning  himsel  f,  that  he  "  came  down  from  heaven," 
that  he  was  "  the  Son  of  God,"  in  a  most  peculiar  and  ap- 
propriate sense ;  and  reporting  concerning  himself  too, 
(which  was  of  most  absolute  necessity  unto  the  end  and 
design  of  his  coming,)  that  he  might  bear  the  office  of  Christ 
and  the  Messiah,  and  that  he  was  the  Son  of  God,  the 
determining  the  one  of  these  on  his  part  would  determine 
and  conclude  the  other.  Whereas  he  did  upon  all  occa- 
sions intimate  that  he  was  the  very  person  that  should 
come,  the  Christ,  the  Messiah,  and  also  that  he  was  the 
Son  of  God.  If  it  were  true  that  he  was  the  Son  of  God, 
it  was  impossible  that  could  be  false  that  he  was  the  Mes- 
siah, that  he  was  the  Christ.  For  no  one  could  imagine 
that  the  Son  of  God  should  bring  down  a  lie  from  heaven 
and  ditfuse  it  among  men  :  therefore  to  say  he  was  the 
Son  of  God,  was  to  say  he  was  the  Christ  too ;  that  is,  it 
plainly  implied  that  whereas  he  said  both,  it  was  impossi- 
ble he  could  be  the  author  unto  men  of  a  false  affirmation 
concerning  himself:  and  therefore,  if  he  were  the  Son  of 
God,  he  in  whom  the  Divine  nature  was  in  conjunction 
with  the  human,  in  whom  the  glory  of  God  shone  so  as  to 
characterize  him  the  only-begotten  of  the  Father,  (John  i. 
14.)  if  it  were  so  avowing  himself  to  be  the  Christ,  the 
Messiah  that  was  to  come,  that  had  been  .so  long  expected, 
even  at  that  very  time,  he  must  truly  and  really  be  so. 
And  so  there  was  no  medium  between  these  two,  his  being 
the  Son  of  God,  and  his  being  a  deceiver  and  impostor ; 
no  medium,  for  .if  he  was  not  the  one,  he  was  the  other; 
if  he  was  not  the  Sun  of  God,  he  must  deceive  in  .saying 
he  was  the  Christ.  But  he  being  the  Son  of  God,  that 
being  sufficiently  evinced,  or  evident  that  he  was  so,  must 
give  sufficient  credit  to  this  affirmation  concerning  himself, 
that  he  was  also  the  Christ,  he  that  was  to  come,  so  as 
that  there  was  not  another  to  be  looked  for. 

Now  what  this  Christ  signifies,  and  what  the  affirming 
this  Jesus  to  be  the  Christ  must  import,  have  been  hinted 
to  you  already.  But  it  is  lo  be  more  distinctly  considered. 
It  is  (as  you  have  heard)  a  name  of  office,  as  the  other  is 
a  personal  name.  And  this  -word  signifies  his  unction  to 
that  office ;  so  Messiah  signifies,  in  the  Hebrew  language, 
and  Xpiros  in  the  Greek,  an  anointed  person,  and  the  im- 
port of  that  must  be  collected  from  the  known  usage  of  this 
and  of  former  ages,  and  the  continued  usage  of  the  same 
thing,  even  to  this  day,  in  all  successive  ages  since ;  that 
is  to  invest  and  inaugurate  persons  into  high  and  great 
offices  by  unction  or  anointing.  And  two  things,  as  to  this 
person,  this  unction  must  signify,  when  it  is  .said  he  was 
anointed  above  his  fellows  with  joy  and  gladness,  to  wit, 
with  triumph,  (as  high  triumphs  have  been  always  u.sed  to 
attend  the  inauguration  or  coronation  of  princes,)  two 
things  as  to  him  this  unction  must  signify:  1.  Authoriza- 
tion, and,  2.  Qualification.  The  former  of  lhe.se  is  rela- 
tive, and  the  latter  real. 

First,  Authorization  ;  the  conveying  to  him  all  the  au- 
thority belonging  to  the  high  office  of  Mediator.  He  is  the 
person  authorized,  (as  the  ina  uguration  of  princes  signifies 
that,)  either  conferring  or  acknowledging  the  high  author- 


ity in  them  belonging  to  their  high  office.  Him  hath  God 
the  Father  sealed.  He  carries  the  signature,  the  character 
of  the  great  God  upon  him,  as  his  anointed  one,  his  sealed 
one,  marked  out  for  the  great  work  and  office  which  he  was 
to  sustain  and  bear.    But, 

Secondly,  It  signifies  qualification  too.  A  real  endow- 
ment, as  well  as  that  relative  one.  "  The  Spirit  of  the  Lord 
is  upon  me,  because  he  hath  anointed  me,"  Isaiah  Ixi.  1. 
It  signifies  that  mighty  plenitude  of  the  Spirit  which  de- 
scended and  flowed  down  upon  him,  whereby  whatsoever 
was  requisite  to  the  faithful  and  successful  discharge  of 
the  work  and  business  which  was  conferred  upon  the  man 
Christ,  the  Divine  nature  being  so  intimately  united  with 
the  human,  it  signified  that  all  the  fulness  of  Godhead  did 
come  to  inhabit  this  man,  and  so  to  suit  him  every  way 
for  the  great  affairs  of  that  high  and  important  office  into 
which  he  was  now  put. 

And  this  was  the  thing  to  be  believed  in  opposition  to 
the  opposers  of  that  time,  and  of  all  after-limes ;  who  were 
of  two  sorts  then  as  they  have  been  continually  since,  lo 
wit,  pagans  and  Jews;  the  former  whereof  did  disbelieve 
that  there  needed  to  be  any  Messiah  at  all ;  and  the  latter 
disbelieved  that  this  was  he.  The  former  could  have  no 
apprehension  that  there  was  any  need  of  a  Messiah  or  a 
Christ  at  all.  That  was  the  case  of  the  pagan  world  ;  and 
much  less  could  they  believe  that  this  Christ  should  ever 
need  to  be  crucified:  and  therefore  the  doctrine  of  him, 
and  especially  of  his  cross,  was  to  the  wise  pagans  foolish- 
ness. What  needs  any  such  transaction  between  God  and 
men  in  such  a  way  as  this,  that  there  were  come  down  one 
from  heaven  into  this  world,  to  die  upon  earth  a  sacrifice 
to  the  justice  of  Heaven  1  Who  can  imagine  such  a  thing 
as  this,  say  the  wiser  pagans.  There  is  no  need  of  any 
Christ  at  all,  say  they. 

The  Jews,  they  were  taught  long  before  to  apprehend 
and  believe  there  was  need  of  a  Christ;  though  they  mis- 
took much  here  what  he  was  to  do,  and  what  the  business 
of  his  office  and  coming  was ;  but  yet  they  had  that  Gospel 
among  them,  under  veils  and  shadows  and  typical  repre- 
sentations, which  did  only  hold  forth  lo  them  what  was  the 
business  and  errand  upon  which  Christ  came  into  the  world. 
All  their  sacrifices  taught  them,  and  no  doubt  to  whom  an 
understanding  was  given,  as  this  apostle's  expression  after- 
wards is  in  this  same  chapter,  "  They  who  had  the  given 
understanding  to  know  him  that  is  true,"  verse  20.  Ihey 
did  understand  that  the  sacrifices  under  their  law,  and 
offered  according  lo  the  direction  of  it,  must  terminate  in 
one  greater  sacrifice.  They  had  that  volume  in  their  hands 
concerning  which  it  is  said,  Ps.  xl.  6,  7.  "  In  the  volume 
of  the  book  it  is  written  of  me,  that  when  sacrifices  and 
offerings  will  not  serve  the  turn,  (that  is,  of  mean,  abject, 
brute  creatures,)  I  must  come  after  all  to  do  thy  will,  O 
God."  That  is  to  be  performed  and  done  by  me  which 
those  sacrifices  were  useless  and  insignificant  for  ;  no  other 
way  useful  but  as  they  did  point  out  me,  who  was  to 
come,  as  the  substance  and  fulness  and  accomplishment 
of  them  all.  It  was  a  thing  generally  taught,  (whether  it 
were  understood  or  no  among  the  Jews,)  that  there  was  to 
be  a  Christ,  a  Messiah,  an  everlasting  high  priest,  as  his 
office  is  sometimes  dignified  by  Ihat  title,  more  eminently 
and  principally  in  Psalm  ex.  "  Thou  art  a  priest  for  ever 
after  the  order  of  Melchizcdek."  This  the  Jews  found  in 
Ihe  sacred  records  which  they  had  among  them,  and  in  their 
hands.  But  yet  when  he  came,  they  did  not  think  this 
was  he.  And  .so  as  that  was  a  question  between  the  pagans 
and  Christians,  whether  there  ought  to  be  any  Christ  or 
no,  .so  it  was  a  question  of  equal  importance  between  them 
and  ihe  Jews,  whether  this  were  the  person.  And  therefore 
that  he  doth  with  so  much  authority  and  severity  charge 
upon  those  that  he  conversed  among  in  the  days  of  his 
flesh,  If  you  believe  not  that  I  am  he,  you  shall  die  in  your 
sins.  It  is  not  believing  an  indefinite  Christ  or  Messiah 
to  come,  that  will  serve  the  turn  now,  now  that  there  is  a 
sufficient  notification  of  the  person ;  but  now  you  are  not 
only  to  believe  that  there  is  a  Messiah  to  come,  but  now 
if  you  do  not  believe  that  I  am  he,  you  are  lost  creatures, 
you  die  under  the  unatoned  guilt  of  all  your  other  sins,  and 
under  the  .superadded  guilt  of  this  sin,  not  believing  the 
revelation  that  is  made  by  the  great  God  of  this  his  Christ, 
when  it  was  made  with  so  much  clearness  that  it  was  im- 


Sbbm.  XXXVIII. 


ON  REGENERATION. 


S85 


possible  any  discovery  could  have  carried  more  convic- 
tive  evidence  with  il  than  that  did.  This  now  was  the 
thing  to  be  believed  concerning  this  Jesus.  But  then,  you 
will  say, 

(2.)  What  doth  the  believing  of  this  import  1  What  is 
it  to  believe  it,  so  as  to  give  a  ground  for  this  afBrmaiion 
concerning  the  belief  of  it,  that  he  is  born  of  God  1  Why, 
for  this  it  is  plain,  in  the 

First  place,  this  believing  that  Jesus  is  Christ  must  carry 
with  it  an  understanding  and  a  judicious  assent  of  the 
truth  of  the  affirmation  that  so  he  is ;  that  he  is  indeed 
the  Christ.  An  understanding  and  judicious  assent :  it 
cannot  be  less.  Faith  concerning  this  so  important  a  thing 
is  not  the  act  of  a  fool,  it  must  be  an  act  suitable  to  an 
intelligent,  apprehensive  mind;  and  therefore  if  this  be 
not  Eissented  to  with  the  understanding  and  judgment,  it  is 
as  if  it  were  not  assented  to  at  all.  To  assent  to  this,  un- 
derstandingly  and  with  judgment,  is  to  apprehend  some 
valid  and  sufficient  ground  upon  which  it  is  to  be  assented 
to.  I  pray  consider  this  well ;  ungrounded  faith  is  no 
faith :  if  there  be  never  so  clear  and  demonstrative  ground 
upon  which  this  truth  is  in  itself  founded,  that  Jesus  is  the 
Christ  1  if  il  be  not  at  all  apprehended  by  me,  if  I  believe 
this  at  random,  if  men  will  call  that  believing  when  I  be- 
lieve and  I  cannot  tell  why,  and  I  care  not  why,  I  believe 
as  a  matter  of  common  hearsay  or  of  uncertain  report,  I 
take  it  up  from  the  people  amongst  whom  I  live.  Such  an 
ungrounded  faith  as  this  is  a  nullity,  a  perfect  nullity,  it 
goes  for  nothing;  it  is  not  believing,  it  is  but  a  hovering, 
fluttering  opination,  a  vague  opinion  only  I  met  with  by 
chance,  a  thing  that  falls  in  my  way  ;  my  religion,  as  I 
am  a  Christian,  is  to  me  a  casualty.  I  am  a  Christian,  but 
upon  the  .same  terms  upon  which  they  who  live  in  the  same 
country  are  Mahometans ;  and  of  the  Jews,  w-here  they 
are  of  the  Jewish  faith,  or  infidelity  rather.  And  this  is 
all  that  the  most  have  to  say  for  their  being  Christians  : 
that  religion  which  was  the  religion  of  my  forefathers, 
which  is  the  religion  of  the  country  where  I  live,  which  is 
the  religion  established  by  law,  which  is  the  religion  that 
most  suits  my  external  conveniences  to  profess.  I  could 
not  commodiously  (it  may  be  not  safely)  live  in  the  coun- 
try where  I  live,  save  on  this  profession,  and  not  continu- 
ing this  profession.  That  which  is  the  ground  of  the  be- 
lief of  the  most  that  go  under  the  name  of  Christians,  is 
but  just  the  same,  mutatis  mutandis,  that  is  the  ground  of 
their  faith  and  religion  who  inhabit  the  pagan  world,  in 
all  the  most  dark  and  dismal  quarters  of  it;  they  take 
their  faith  the  same  way.  The  Mahomedans,  though  less 
gross  pagans,  take  up  their  faith  the  same  way.  And  so 
have  the  Jews  done  their  faith  the  same  way  ever  since 
Judaism  came  to  be  opposed  to  Christianity :  therefore 
there  must  be  some  great  flaw  in  this  matter. 

Most  certain  it  is,  that  such  grounds  as  do  equally  serve 
to  infer  falsehood  and  truth  must  be  in  themselves  false. 
From  truth  nothing  but  truth  can  follow ;  but  from  false- 
hood sometimes  that  which  is  true,  and  sometimes  that 
which  is  false  (as  circumstances  may  be  varied)  will  fol- 
low. And  it  is  plain,  that  from  this  ground  a  falsehood 
doth  follow  many  times  and  often,  yea  oftener  than  truth. 
To  wit,  when  the  ground  is  that  my  religion  is  descended 
from  my  ancestors,  it  is  the  religion  of  the  country  where 
I  live,  il  is  established  by  law,  it  makes  for  my  coiivenien- 
cy  to  be  of  this  religion,  it  would  be  a  great  prejudice  or 
reproach  to  me  not  to  be  of  it,  or  profess  the  contrarv. 
These  grounds  will  as  well  infer  a  falsehood,  as  they  hap- 
pen to  do  truth  in  the  present  case,  because  they  are  com- 
mon grounds  upon  which  all  the  mistaken  and  false  reli- 
gions in  the  world  are  equally  founded  as  well  as  the  true. 

But  then  if  the  matter  be  so,  see  what  you  are  to  account 
or  reckon  concerning  such  an  ungrounded  faith,  be  the 
matter  of  it  what  it  will ;  if  the  grounds  of  it  be  false  and 
wrong  il  is  vain  faith,  as  it  is  intimated  by  the  apostle,  1 
Cor.  XV.  1,  2.  "  I  declare  unto  you  the  Gospel  which  ye 
have  believed,  which  you  have  received,  which  hath  been 
preached  to  you,  and  wherein  you  stand,  and  by  which  also 
you  shall  be  saved,  if  you  keep  in  the  way  that  I  have 
preached  unto  you,  unless  you  have  believed  in  vain."  The 
Greek  word  there  used  signifies  sometimes  tevure  ,-  some- 
times/riis«m ;  when  it  signifies  the  former,  it  is  believed 
without  ground ;  when  it  signifies  the  latter,  it  is  believing 
60 


without  effect.  Both  ways  faith  may  be  vam.  When  I 
believe  a  thing  without  any  ground,  or  without  any  pro- 
portionate ground,  that  is,  I  believe  a  divine  truth,  but  with 
no  divine  faith,  or  not  relying  in  my  belief  upon  a  divine 
testimony,  which  is  the  thing  that  specifically  distinguisheth 
divine  failh  from  human  faith.  The  faith  is  as  the  ground 
of  it  is.  If  my  faith  rest  upon  a  human  testimony,  it  is 
a  human  failh;  if  it  rest  upon  a  divine  ground,  then  it  is 
a  divine  faith,  and  the  efficacy  of  it  is  proportionable  to 
the  ground  of  il.  Do  but  observe  that,  1  Thess,  ii,  !3,  the 
apostle  gives  thanks  for  those  Thessalonians,  "  that  they 
received  the  Gospel  not  as  ihe  word  of  man,  but  as  il  is 
indeed  the  word  of  God,  which  effectually  works  in  them 
that  believe."  We  can  never  believe  aright  that  Jesus  is 
the  Christ,  but  as  taking  it  upon  the  authorily  of  a  divine 
testimony.  "  He  that  believelh  not  hath  made  God  a  liar, 
because  he  believelh  not  the  record  he  halh  given  of  his 
Son."  Why  do  I  believe  Jesus  to  be  the  Christ!  because 
the  eternal  God  halh  given  his  testimony  concerning  him 
that  so  he  is.  This  never  enters  into  the  minds  of  the  most. 
They  never  consider  who  testifies  this ;  only  this  is  a  com- 
mon opinion,  and  they  have  happened  upon  il.  But  a  tes- 
timony from  heaven  concerning  him,  halh  averred  and 
affirmed  him  to  be  the  Christ,  is  that  which  must  take  hold 
of  men's  souls,  and  come  with  power  upon  them,  if  ever 
they  do  in  truth  believe  that  Jesus  is  the  Christ,  A  man's 
believing  comes  all  to  nothing  without  this,  that  there  is  a 
divine  testimony.  But  how  such  a  divine  testimony  is  to 
be  evidenced  to  be  divine,  or  may  appear  to  be  so,  will  be 
matter  of  after-consideration,  as  that  also  will,  what  lo. 
imported  in  being  born  of  God.  Such  a  failh  as  the  Gos- 
pel requires,  and  challenges  to  this  truth,  that  Jesus  is  the 
Christ,  it  carries  that  mighly  and  marvellous  power  along 
with  it  as  to  transform  a  man's  soul,  to  make' him  a  new 
man.  Any  man  that  pretends  to  this  faith,  he  is  but  just 
as  he  was  before  ;  the  same  man  that  he  was,  as  vain,  as 
earthly,  as  carnal,  as  strange  to  God,  he  lives  at  the  same 
rale  of  ungodliness  that  formerly  he  did,  or  that  other  men 
actually  do  ;  for  this  man  to  pretend  he  believes  that  Jesus 
is  the  Christ,  it  is  a  pretence  that  carries  its  own  confuta- 
tion and  shame  in  it. 

He  that  understandingly  believes  Jesus  to  be  the  Christ, 
to  wit,  that  understands  why  he  believes  it,  and  what  this 
Christ  wa.s  appointed  for,  to  reconcile,  to  reduce  us,  and 
bring  us  back  to  God,  to  entitle  to  the  divine  favour,  and 
to  f ngage  us  in  the  divine  communion ;  such  a  man  as 
doth  in  good  earnest  believe  this,  is  quite  another  man,  as 
if  he  were  but  new  born.  Here  is  a  creature  produced  that 
was  not  before ;  il  is  as  if  you  were  newly  come  into  the 
world,  and  into  being.  If  you  do  sincerely  and  truly  be- 
lieve that  Jesus  is  the  Christ,  it  is  a  thing  that  speaks  you 
just  new  born  ;  that  is,  you  are  born  quite  another  creature ; 
as  we  shall  have  occasion  further  to  show.  "  Old  things 
are  done  away,  and  all  things  are  become  new."  This 
failh  cannot  be  unaccompanied  with  such  an  impression 
on  the  soul,  that  makes  a  man  a  godlike  creature  in  com- 
parison to  what  he  was  before;  for  every  one  that  is  born 
of  God  is  like  God  by  that  very  birth. "  It  is  true,  that  a 
thing  may  be  made  by  another  that  is  not  like  him,  but 
what  one  begets  or  is  born  of  him  that  hath  the  same  na- 
ture, that  bears  his  natural  imase  ;  it  is  a  creature  new- 
produced,  that  intimates  God,  that  resembles  God,  in  whom 
this  failh  obtains  concerning  Jesus  that  he  is  Ihe  Christ. 

I  have  chosen  lo  insist  upon  this  subject  upon  that  ac- 
count, and  wilh  this  design,  (as  many  things  have  been 
.spoken  of  the  same  import,  and  upon  the  same  design  from 
lime  lo  lime,)  that  we  may  not  impose  upon  ourselves,  and 
be  cheated  by  the  name  of  failh  instead  of  the  thing.  Will 
the  shadow  of  failh  save  a  man  1  W^illit  save  a  man  to  be 
called  a  believer,  and  to  be  no  such  thing  1  That  faith  that 
terminates  upon  Jesus  as  theChrist,  which  will  save  a  man, 
must  so  transform  him  too,  so  as  that  he  may  truly  admit 
to  have  it  said  of  him,  this  is  a  man  born  oi'  God,  I  see 
his  faii'j  makes  him  quite  anew  man  throughout ;  for  he 
was  a  stranger  to  God,  an  enemy  to  God,  lived  in  all  man- 
ner of  ungodliness;  but  O !  what  a  change  is  wrought! 
Now'  he  resembles  God,  now  he  doth  like  God;  he  makes 
il  his  business  lo  do  good  ;  the  divine  excellencies  shine 
in  him,  and  are  conspicuous  wheresoever  he  goes,  and  in 
whatsoever  he  does.     To  talk  of  one  believing  Jesus  lo  be 


ON  REGENERATION. 


Sebm.  XXXIX. 


the  Christ,  who  doth  not  appear  to  be  born  of  God,  doth 
not  appear  to  be  of  a  heavenly  descent  or  birth,  you  may 
as  well  say  such  a  one  is  a  star,  or  an  angel,  as  a  believer. 
A  believer,  and  one  born  of  God,  are  expressions  that  do 
signify  alternately  one  another  as  broad  as  long;  so  that 
every  believer  is  born  of  God,  and  that  every  one  that  is 
born  of  God  is  a  believer. 


SERMON  XXXIX.' 


Whosoever  helieveth  that  Jesus  is  the  Christ,  is  bom  of  God. 

I  HAVE  spoken  to  the  general  ground  of  this  believing 
Jesus  to  be  the  Christ,  to  wit,  upon  that  testimony  which 
God  hath  given  concerning  him,  that  so  he  is. 

But  then  there  are  many  subservient  grounds  which 
have  that  use  to  notify  us  to  the  divinity  of  this  revelation, 
or  of  this  record  ;  or  whereupon  we  have  reason  to  judge 
the  testimony  divine.     And  they  are  such  as  these  : 

[1.]  The  many  prophecies  that  went  before  of  him.  The 
testimony  of  Jesus  is  the  Spirit  of  prophecy,  Rev.  xix.  10. 
God  speaking  by  the  mouth  of  all  his  prophets  (as  if  all  had 
but  one  mouth)  concerning  his  Christ ;  so  conscient  and 
asreeing  was  their  testimony,  though  in  several  successive 
ages.  "  Of  him  bear  all  the  prophets  witness,"  Acts  x.  43. 
"  And  which  of  the  prophets  have  not  your  fathers  perse- 
cuted? And  they  have  slain  them  which  showed  before  of 
the  coming  of  the  Just  One;"  as  dying  Stephen  .speaks, 
Acts  vii.  52.  It  would  be  a  long  business,  and  (I  hope) 
among  you  not  necessary,  to  recite  all  the  prophecies,  more 
ancient  and  more  late,  which  were  in  the  several  ages  given 
concerning  Christ  before  he  came.  He  refers  himself  to 
all  the  Scriptures  that  were  then  in  his  time  extant,  to  wit, 
those  of  the  Old  Testament,  and  those  particularly  of 
Moses.  "  Search  the  Scriptures,  for  in  them  ye  think  to 
have  eternal  life,  and  they  are  they  that  testify  of  me," 
John  V.  39.  He  must  refer  there  principally  to  the  pro- 
phetical writings  contained  in  those  writings.  And  he  after- 
wards runs  back  as  high  as  Moses,  the  penman  of  the  first 
sacred  writings.  Moses  (saith  he)  wrote  of  me,  verse  46. 
But  if  ye  will  not  believe  Moses'  writings,  how  will  you 
believe  my  words'?  Great  prophecies  there  were  concern- 
ing him,  even  in  the  writings  of  Moses ;  and  he  wrote  of 
times  far  back,  even  from  the  beginning,  for  he  spake  of 
2000  years  and  upwards,  that  the  seed  of  the  woman  should 
break  the  serpent's  head  ;  a  plain  prophecy  concerning  this 
same  Jesus,  and  that  he  was  to  be  the  Christ.  That  the 
sceptre  should  not  depart  from  Judah  till  Shiloh  should 
come;  and  that  to  him  the  gathering  of  the  people  should 
be.  And  how  many  express  prophecies  do  you  find  con- 
cerning him  afterwards  in  the  books  of  tiie  Psalmists. 
"  Why  do  the  heathen  rage  V  The  most  express  quota- 
tion that  we  have  out  of  the  Old  Testament,  that  we  have 
any  where  in  the  New,  as  to  what  afterwards  follows  in 
that  Psalm,  the  apostle.  Acts  xiii.  quotes  particularly  the 
second  Psalm,  saying,  concerning  this  his  Christ,  against 
whom  the  heathen  did  rage,  even  as  they  did  against  the 
Father  ;  "  Thou  art  my  Son,  this  day  have  I  begotten  thee. 
I  have  set  my  king  upon  my  holy  hill  of  Zion.  Ask  of 
me,  and  I  will  give  thee  the  heathen  for  thine  inheritance, 
and  the  uttermost  parts  of  the  earth  for  thy  possession." 
The  things  that  were  said  of  him  after  he  did  come,  to 
wit,  thai  he  was  Lord  of  all.  This  was  predicted  and 
foretold  concerning  him  so  long  before,  that  the  heathen, 
and  all  the  ends  of  the  earth,  should  lie  within  the  com- 
pass of  his  vast  territory  and  dominion.  Too  great  indeed 
to  be  called  a  territory :  for  all  power  was  given  him  in 
heaven  and  in  earth.  He  is  Lord  of  all.  It  would  be 
endless  to  recite  all  the  passages  to  you  which  have  this 
manifest  application.  It  was  foretold  concerning  him  by 
the  prophets,  that  two  natures  were  to  meet  in  his  person. 
An  admirable  discovery,  and  a  most  express  and  plain 
■  Preached  March  18th,  1693. 


one,  that  is,  that  one  and  the  same  person  was  to  be  born 
a  child,  and  to  be  the  mighty  God.  Isaiah  ix.  6.  "Tons 
a  child  is  born,  unto  us  a  Son  is  given ;  and  he  shall  be 
called  Wonderful,  The  mighty  God,  The  everlasting  Fa- 
ther." In  reference  to  us,  he  fitly  hath  that  title  too.  Not 
in  reference  to  the  Trinity,  but  in  reference  to  us.  His 
divine  original  was  plainly  there  presignified  to  us,  as  in 
other  texts  of  the  Old  Testament.  "  The  Lord  said  unto 
my  Lord,  sit  thou  at  my  right  hand."  And  the  land  which 
he  had  a  more  peculiar  relation  to,  is  called  "  Emmanuel's 
land,  God  with  us."  That  his  goings  forth  are  said  to  be 
"  from  everlasting,"  even  his,  who  was  to  be  born  at  Beth- 
lehem, Mic.  V.  2.  Many  most  circumstantial  things,  as 
well  as  those  great  and  substantial  ones,  were  predicted 
and  foretold ;  the  punctual  correspondence  wherennto  of 
the  event  did  most  plainly  declare  the  divinity  of  the  tes- 
timony. That  is,  that  those  were  most  divinely  inspired 
prophets,  who  could  at  so  vast  a  distance  of  time  testify 
such  and  such  things  concerning  him.  Well  might  the 
Spirit  of  prophecy,  working  in  those  prophets,  be  called 
the  testimony  of  Jesus.  As  when  the  parting  of  his  gar- 
ments by  lot,  before  spoken  of,  the  piercing  of  his  hands 
and  feet,  the  giving  him  gall  and  vinegar  to  drink,  with 
many  more  such  things ;  and  that  he  should  be  born  at 
Bethlehem,  when,  as  that  was  a  casualty,  humanly  speak- 
ing it  was  no  more  than  so,  his  mother  being  surprised 
upon  a  journey,  and  passing  through  that  place.  But 
these  things  I  mu.st  not  insist  upon. 

[2.]  It  speaks  the  divinity  of  that  testimony  given  con- 
cerning him,  that  he  entered  in  so  extraordinary  a  way 
into  this  world.  I  may  in  the  highest  sense  say,  that  he 
had  so  illustrious  a  birth.  Illustrious,  not  by  any  thing 
of  lustre  derived  and  borrowed  from  this  earth  ;  that  was 
too  mean  a  thing  to  make  his  birth  illustrious ;  but  as  he 
was  of  heavenly  descent,  the  illustriousness  of  it  was  by 
a  light  and  glory  which  did  accompany  it  from  heaven. 
His  birth  was  not  signalized  by  the  state  and  pomp  of 
embassies  from  the  courts  of  we  know  not  how  many 
princes;  but  by  the  descent  of  multitudes  of  glorious 
angels,  proclaiming  it  as  "glad  tiding  of  great  joy"  which 
should  be  to  all  people;  and  an  extraordinary  star,  which 
signalized  this,  and  which  was  the  guide  to  those  wise 
sages  who  by  special  divine  instinct  came  to  do  a  ho- 
mage to  him,  not  without  a  secret  signification  of  that 
right  be  was  to  have  in  the  remotest  parts  of  the  world, 
and  all  the  world  over.  They  came  from  far  to  pay  that 
homage,  and  to  signify  that  his  dominion  should  be  far 
and  near.    And, 

[3.]  His  most  divine  and  heavenly  doctrine  was  might- 
ily subsidiary  unto  this  record  of  God  concerning  him, 
that  he  was  the  Christ  and  his  own  Son  ;  for  how  did  he 
often,  when  he  spake,  transport  his  hearers  !  How  were 
they  astonished  sometimes  at  his  doctrine,  (as  Matthew 
vii.  latter  end,)  for  there  were  such  characters  did  attend 
it  as  manifestly  did  distinguish  it.  He  taught  them  as  one 
having  authority,  and  not  as  the  scribes,  though  they  were 
authorized  teachers  among  that  people  too.  The  ear  that 
heard  him  blessed  him,  and  the  eye  that  saw  him  bare  wit- 
ness to  him.  You  find,  Luke  iv.  17.  that  when  he  had 
pitched  upon  a  text  in  one  of  the  synagogues,  to  wit,  that 
of  I.-iaiah  Ixi.  1.  "The  Spirit  of  the  Lord  is  upon  me, 
becau.se  the  Lord  hath  anointed  me  to  preach  glad  tidings 
to  the  poor;"  when  he  came  to  dilate  upon  that  subject, 
all  the  assembly  are  amazed,  wondering  at  the  gracious 
words  that  proceeded  out  of  his  mouth.  And  when  the 
ofKcers  are  sent  to  apprehend  him,  and  bring  him  before 
the  judicature  at  Jerusalem,  they  come  back  confounded 
men,  without  their  errand's  end  ;  they  are  examined,  and 
inquired  why  they  had  not  brought  him'?  say  they,  "Ne- 
ver man  spake  as  this  man  ;  a  divine  person,  we  dare  not 
touch  him,  we  dare  lay  no  hand  upon  so  sacred  a  one  as 
he  appears  to  be."     And, 

[4.]  The  wonderful  works,  which,  through  the  whole 
course  of  his  ministration,  after  he  began,  he  continually 
did  to  testifv  and  bear  witness  to  the  truth  of  what  he  re- 
peatedlv  affirmed  concerning  himself,  that  he  was  Christ. 
When  John's  disciples  were  sent  to  him  (not  for  John's 
sake,  but  their  own)  to  know,  "  Art  thou  he  that  -shall 
come,  or  shall  we  look  for  another  V    (Matt.  xi.  3.)  he 


Serm.  XXXIX. 


ON  REGENERATION. 


gives  them  an  answer  from  what  they  might  see  and  hear, 
"Go  and  tell  John  the  things  that  5'e  see  and  hear;  (that 
IS ;)  The  bhnd  see,  the  deaf  hear,  the  lame  walk,  the  lepers 
are  cleansed,  the  dead  are  raised,  and  the  poor  have  the 
Gospel  preached  to  them.  And  blessed  is  he  who  shall 
not  be  offended  in  me."  Implying  all  this  to  be  a  sufficient 
testification  who  he  was.  And  those  words,  (though  they 
are  mild  and  soft,  and  palmy  and  pleasant,)  "Blessed  is 
he  that  is  not  offended  in  me,"  yet  they  carry  a  sting  in 
them— they  breathe  terror  too;  for  this  plain  intimation  is 
carried  m  them,  "  Wo  to  him  that  is  offended  \vhen  so 
clear  light  shines,  when  there  i.s  so  plain  and  manifest  a 
discovery  who  I  am ;  fearful  is  the  case  of  that  man  who 
stumbles,  takes  offence,  and  cannot  see  when  so  bright 
light  shines  upon  him,  revealing  me."  Unto  these  words 
of  his  he  makes  his  frequent  appeal,  in  his  many  conflicts 
■with  the  Jews,  when  they  charge  him  with  the  solitariness 
of  his  testimony,  "  Thou  bea'rest  witness  of  thyself  thy 
■witness  IS  not  true."  That  he  disclaims;  though  justly 
tells  them  too,  that  if  he  did  bear  witness  of  himself,  yet 
his  witness  was  true.  But  he  did  not  bear  witness  of  him- 
self smgly  and  alone ;  "  My  Father  beareth  witness  of  me, 
and  the  works  that  I  do  they  bear  witness  of  me."  And 
he  returns  it  upon  them,  "  If  another  comes  in  his  own 
name,  him  will  ye  believe:  I  come  in  my  Father's  name 
and  ye  will  not  receive  me,"  John  v.  43,  ' 

[5.]  The  express  vocal  teslimony  (besides  that  stated 
one  that  we  have  in  the  .sacred  records)  given  again  and 
again  from  heaven  concerning  him,  at  three  noted  times 
his  birth,  his  baptism,  and  his  transfiguration.  At  his 
birth,  by  the  embassy  of  angels,  of  which  vou  have  heard 
so  much  already;  at  his  baptism,  when  the  Holy  Ghost 
descended  as  a  dove  lighting  upon  him,  and  that  voice 
■was  heard,  "  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased.  To  be  that  Son  of  God  and  the  Christ,  (as  the 
case  IS  stated,)  you  have  heard,  must  signify  the  same  thing 
I.l  ^?  P"^'  together  often,  "  Chrfst  the  Son  of  the  livin^ 
God,  Matt.  XVI.  16.  "  Christ,  the  Son  of  God,"  Mark  i.  1 
1  hat  being  the  great  question  of  that  time.  He  avowing 
himself  to  be  the  Son  of  God  ;  they  charging  him  who  were 
his  enemies,  to  be  a  deceiver  and  impostor:  when  that  point 
indeed  was  gained,  that  he  was  the  Son  of  God,  no  deceiver 
no  impostor  that  miLst  consequently  include  necessarily  that 
he  was  the  Christ ;  because  that  he  always  testified  concern- 
ing himself  And  if  he  were  the  Son  of  God,  he  could  not 
be  the  author  of  a  false  testimony,  or  of  an  injurious  usur- 
pation of  a  dignity  and  office  that  belonged  not  to  him.  And 
at  his  transfaguration,  how  solemn  and  how  glorious  was 
he  vocal  testiniony  from  heaven  concerning  him,  when  he 
took  up,  not  all  the  disciples,  but  a  competent  number,  (in 
common  human  estimate  two  or  three  being  sufficient  to 
prove  the  truth  of  a  matter  of  fact  in  such  a  case,)  he  takes 
such  a  number  as  might  certify  the  rest,  and  so  publish  the 
whole  business  to  the  world,  when  it  should  be  seasonable 
and  consistent  with  the  design  of  such  a  manifestation  as 
that  was.  -When  he  had  Peter,  James,  and  John  with  him 
in  the  mount,  where  he  was  transfigured  before  them  ■  and 
then,  as  the  apostle  Peter  (who  was  one  of  the  number  and 
an  eye-witness)  doth  himself  testify,  2  Pet  i  17  and 
tel  s  us  what  he  had  seen  with  his  8wn  eyes,  and  heard 
with  his  own  ears.  Many  of  you  may  remember  I  insisted 
argely  heretofore  upon  that  context.  "  We  have  not  fol- 
lowed (saith  he)  cunningly  devised  fables,  when  we  made 
known  to  you  the  power  and  coming  of  our  Lord  Jesus 
Christ,  but  w-ere  eye-witnesses  of  his  majesty;  for  he  re- 

tZl,  r  ^""l'^"  ^'"T  '^""^"^  ^'^'^  srlory.'when  there 
came  to  hiin  such  a  voice  from  the  e.'ccellent  glory  This  is 
my  beloved  Son,  in  whom  I  am  well  pletSed."'  What 
place  could  there  be  eft  for  reasonable  doubt,  whether 
God  did  not  sufficiently  own  this  Jesus  to  be  the  Christ 
■when  there  came  "such  a  voice  from  the  excellent  -Ion'" 
concerning  him  to  this  same  purpose,  notified  and  testified 
as  any  matter  of  fact  ought  to  be.     And  then 

[6.]  His  most  amazing  death,  with  so  treiiiendous  cir- 
cumstances as  the  Gospel  reports  it;  such  as  that,  though 
he  could  not  be  brought  to  it  but  by  consent,  till  he  was 
p  eased  in  order  thereunto  to  retract 'the  glorious  beams  of 
his  Majesty,  that  they  might  not  withhold  and  fri-^hten 
thcise,  that  were  to  be  the  executioners  of  that  horrid  tra- 
gedy, from  doing  the  thing  itself  which  the  hand  and 


887 


counsel  of  God  had  determined  should  be  done  He  is 
therefore  said  not  to  have  his  life  taken  from  him-  to  wit 
whether  he  would  or  no,  but  "he  laid  it  down."  There 
must  be  consent  in  the  case;  otherwise,  had  he  let  out 
those  beams  of  majesty  continually  that  shone  so  illustri- 
ou.sly  in  him,  even  in  the  very  confines  of  that  hour  and 
power  of  darkness  that  was  coming  upon  him,  they  had 
not  dared  to  do  it.  You  see  that  the  assassinates,  that  they 
are  eveii  at  the  first  attack  beaten  aback  by  those  appear- 
ances ot  him,  those  characters  of  divinity,  that  some  way 
or  other  appeared,  and  their  own  dread,  that  they  fall  flat 
to  the  ground;  so  that  he  is  constrained  to  veil  himself  and 
draw  some  kind  of  cloud  over  that  glory,  that  they  might 
not  be  withheld  from  going  on  ;  though  it  was  a  thing  that 
he  must  spontaneously  yield  to,  or  it  could  not  have  been 
done.  But  when  he  did  yield  to  it,  and  it  was  done,  with 
what  amazing  circumstances  was  it  attended,  that  all  might 
know  how  extraordinary  a  person  he  was !  Immediately 
the  sun  withdraws  his  head.  Such  an  eclipse  ensues  the 
like  whereof  was  never  Ktiow  in  the  world  besides;  and 
oi  which  some  noted  pagan  writers  give  an  account  with 
■ivonder.  The  powers  of  heaven  are  shaken,  so  as  that 
Irom  that  great  pagan  these  words  were  extorted,  "  That 
either  the  God  of  nature  suffered,  or  the  whole  frame  of 
things  is  suffering  a  di.ssolution."  The  earth  is  shaken  and 
torn ;  the  graves  are  opened,  and  the  dead  arise,  many  of 
them,  and  go  into  the  holy  city.  The  Roman  centurion, 
a  pagan,  (who  was  by  office  to  superintend  the  execution  ) 
upon  the  sight  of  all  this,  gives  him  the  cause  against  the 
assassinates  and  murderers;  to  wit,  that  whereas  this  was 
the  question.  Is  he  a  deceiver,  or  is  he  the  Son  of  God '! 
This  wa.s  the  question  on  which  he  died.  He  gives  him 
the  cause,  saying,  "  Verily  this  is  the  Son  of  God."  He 
speaks  it  in  reference  to  the  controversy  then  agitated  and 
on  the  stage.  What  is  this  man,  that  here  is  dying,  affixed 
to  this  cross  1  Was  he  what  the  Jews  averred  him  to  be  1 
or  was  he  what  he  averred  himself  to  be'?  Why  that  is 
decRled  on  his  side  by  this  impartial  pagan.     And, 

[3-]  His  glorious  resurrection,  by  whic'h  he  was  declared 
to  be  the  Son  of  God  with  power,  and  that  upon  which 
the  stress  of  the  whole  cause  was  all  along  after  laid.  And 
it  was  the  whole  business  of  the  apostleship  to  bear  wit- 
ness to  his  resurrection.  They  were  twelve  of  them  A 
sufficient  number  to  testify  that  they  had  often  seen  him 
when  arisen.  The  highest  testimony  that  God  could  from 
heaven  have  given  concerning  him;  that  when  he  died 
under  that  false  and  malicious  imputation,  as  a  deceiver 
and  blasphemer,  that  Heaven  might  own  him  to  be  what 
he  said  he  was.  Though  it  was  necessary  he  .should  be 
permitted  to  die,  yet  he  recovers,  and  is  raised  up  from 
the  dead,  and  made  a  glorious  triumph  over  death ;  the 
pangs  whereof  it  was  impossible  should  hold  him,  and  there- 
fore they  are  loosed;  the  pangs  and  bonds  of  it  could  hold 
him  no  longer.     And, 

[8.]  The  wonderful  fortitude  and  boldness  wherewith 
his  inspired  disciples  and  apostles  did  testify  concerning 
his  resurrection  afterwards,  and  that  he  was  the  Christ. 
That  was  the  business  of  the  apostolical  office,  to  bear  wit- 
ness to  his  resurrection ;  Matthias  was  chosen  to  fill  up 
the  number,  and  join  with  the  rest  to  bear  witness  to  the 
resurrection  of  our  Lord,  that  all  the  world  that  ivay  might 
know  who  and  what  he  was.  With  great  boldness  did 
the  apostles  bear  witness  to  the  resurrection  of  our  Lord 
Jesus,  and  a  divine  presence  was  with  them  herein.  They 
testified  It  from  time  to  time,  even  to  the  very  faces  of  those 
powers  under  which  he  suffered  ;  by  whose  instigation  at 
least,  if  not  by  their  authority.  The  sanhedrim,  the  Jew- 
ish magistracy,  could  not  put  a  man  to  death  at  that  time 
tliey  being  wholly  under  the  Roman  power.  But  they 
were  the  instigators;  and  yet  from  time  to  time,  to  their 
very  faces,  do  these  poor  illiterate  men  testify,  that  God  had 
raised  him  from  the  dead  whom  ve  have  crucified,  and 
him  of  whom  ye  were  the  betrayers'and  murdeiers.  And 
this  was  the  thing  that  stung  them  and  cut  them  10  the 
heart.  You  think  to  bring  this  man's  blood  upon  us 
But  that  they  never  spared  to  do.  A  most  divine  fortitude 
That  to  the  face  of  these  powers,  by  whom  such  thin<^ 
were  acted  against  our  Lord,  these  nien  should,  at  the  ut- 
most peril  of  their  own  lives,  so  oppose  themselves  and 
their  testimony,  who  but  a  little  before  did  creep  and  .sneak 


ON  REGENERATION. 


Sesm.  XXi. 


to  the  denial  of  our  Lord,  as  you  know  Peter  himself  did. 
Before  he  was  crucified,  he  did  not  know  the  man;  after- 
wards he  tells  the  greatest  of  them  to  their  faces,  You  have 
been  his  betrayers  and  murderers.     And, 

[9.]  The  terrible  vengeance  that  hath  followed  hereupon, 
upon  the  nation  of  the  Jews.  A  mighty  subsidiary  testi- 
mony. "Your  house  is  left  unto  you  desolate."  Our 
Lord  foretold  them  how  it  would  be.  "  Not  one  stone 
should  be  left  upon  another,  even  as  to  their  temple,  (the 
thing  wherein  they  so  much  gloried,)  that  should  not  be 
thrown  down."  He  weeps  over  self-desolating  Jerusalem. 
"  0,  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets," 
when  he  saw  the  calamity  that  was  coming;  but  it  came, 
and  not  a  tittle  failed  of  what  was  foretold,  and  according 
to  what  the  prophets  of  old  did  foretell.  "My  God  will 
cast  them  away,  because  they  did  not  hearken  unto  him ; 
and  they  shall  be  wanderers  ainong  the  nations,"  Hosea 
ii.  17.  That  people,  while  they  are  yet  in  being  in  that 
scattered  dispersed  state,  (wherein  the  world  knows  they 
are  unto  this  day,)  are  a  perpetual  testimony,  throughout 
all  succeeding  ages,  of  the  truth  of  that  Gospel  and  Christ- 
ianity which  they  with  so  horrid  malignity  opposed  them- 
selves unto.     And, 

[10.]  The  marvellous  .success  which  the  Gospel  had 
since.  That  success  it  had  immediately  after  the  resurrec- 
tion of  our  Lord:  for  he  that  descended,  the  same  ascend- 
ed, "  that  he  might  fill  all  things."  Upon  that  ascent  of 
his,  what  a  mighty  descent  was  there  of  the  Spirit  and 
power  of  God,  that  bore  down  all  opposition  !  The  Gos- 
pel was  preached  with  the  Holy  Ghost  sent  down  from 
heaven.  And  m  this  and  that  part  of  the  world,  you  find 
there  are  solemn  appeals.  Do  you  not  know  what  manner  of 
entrance  we  had  iu  this  place  and  that  place,  and  how  men 
"turned  from  idols  to  serve  the  living  and  true  God,  and 
to  wait  for  his  Son  Jesus,  who  saveth  from  the  wrath  to 
come'!"  1  Thess.  i.  latter  end.  How  did  the  Gospel  fly 
like  lightning  from  one  part  and  quarter  of  the  world  to 
another !  How  soon  did  it  run  through  Judea  and  Sama- 
ria, and  after  that  into  remoter  parts!  A  vast  circuit  in 
that  age,  and  by  the  ministry  of  these  very  apostles.  A 
Gospel  that  began  to  be  spoken  by  the  Lord  himself,  but 
was  confirmed  by  them  that  heard  him;  "God  bearing 
them  witness  with  signs  and  wonders,  and  by  divers  mira- 
cles and  gifts  of  the  Holy  Ghost,"  Heb.  ii.  4.  That  by 
which  the  apostle  doth  enforce  the  solemn  caution,  to  take 
heed  of  lettmg  slip  the  things  that  they  had  heard.  For, 
saith  he,  "How  shall  we  escape  if  we  neglect  .so  great 
salvation  which  began  to  be  spoken  V  And  I  may 
add, 

[11.]  The  strange  preservation  of  the  Christian  cau.se 
and  interest  through  all  successive  times  and  ages.  That 
when  all  the  powers  of  earth  and  hell  were  combined  to 
root  and  raze  out  Christianity,  and  all  the  vestiges  and 
memorials  of  it,  that  could  never  be  effected  to  this 
day.  That  as  the  spreading  of  the  Gospel  was  by  no  hu- 
man power,  so  no  human  power  could  prevail  to  extin- 
guish it. 

It  was  not  in  the  way  wherein  the  Mahomedan  empire 
and  religion  did  propagate  themselves  together,  that  this 
was  propagated,  to  wit,  by  force  and  arms,  and  by  the 
temptation  of  secular  advantages,  but  by  its  own  native  and 
self-recommending  light  and  lustre,  and  great  design.  And 
as  it  was  propagated  by  no  human  means,  so  by  no  human 
means  or  power  could  it  be  extinguished,  but  hath  grown 
upon  the  world  in  spile  of  the  world,  except  the  assigned 
foretold  time  of  the  apostacy,  that  dark  and  dismal  interval 
wherein  that  work  hath  been  so  long  at  a  stand,  and  out  of 
which  we  are  to  expect  its  glorious  revival. 

All  these  things  do  concur  to  evince  that  that  Revela- 
tion which  hath  been  made  to  us  concerning  this  Jesus, 
that  he  is  the  Christ,  is  from  God:  and  so  carries  an  in- 
dubitable truth  in  it  to  be  relied  upon.  And  it  is  upon 
that  main  and  principal  ground  that  our  belief  concerning 
him,  thit  this  Jesus  is  the  Christ,  must  he  built  and  rest, 
otherwise  it  is  none  of  the  faith  which  the  Go.spel  claims 
to  it.  And  it  is  all  one  to  say  the  Gospel  is  a  fable,  and  to 
believe  it  to  be  true  and  upon  no  ground,  we  cannot  tell 
why  or  how. 

•  Preached  March  Slh,  1694. 


SERMON  XL.* 

1  John  V.  1. 

}VfLosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

We  have  gone  on  to  show,  what  the  believing  Jestis  to 
be  the  Son  of  God  is.  And  so  much  having  been  said 
concerning  the  grounds,  both  principal  and  subservient,  of 
this  belief,  I  shall  superadd  hereunto  in  the 

Second  place,  what  I  reckon  is  not  less  necessary  con- 
cerning the  properties  of  it,  that  you  may  the  more  dis- 
tinctly understand  what  sort  of  reiief  this  must  be  that  is 
to  be  given  unto  .so  great  and  important  a  truth,  Jesus  is 
the  Christ.  And  I  shall  so  state  the  properties  of  this  be- 
lief as  that  they  may  vi.«ibly  stand  in  that  opposition  where- 
in is  requisite  they  should  be  set,  to  that  common  false 
belief  which  multitudes  do  satisfy  and  deceive  themselves 
by  at  once  to  their  destruction.  You  may,  cadem  opera, 
by  the  same  cast  of  your  eye  discern  the  properties  of  that 
common  false  belief,  and  of  that  .sincere  faith  concerning 
this  truth,  that  the  one  may  be  avoided  and  declined,  and 
the  other  may  be  aimed  at  with  a  restless  endeavour  and 
pursuit ;  so  as  that  none  may  satisfy  themselves  till  they 
can  say,  1  find  the  belief  of  this  great  truth  hath  now  its 
place  in  my  soul,  which  will  be  finally  saving  to  it. 

There  needs  both  much  caution  and  much  light  to  avoid 
the  mistaken  false  faith  of  the  multitude  concerning  this 
thing.  I  call  it  false,  not  doubting  any  of  you  apprehend 
that  it  is  too  possible  a  thing  that  there  may  be  a  very  false 
faith  of  the  greatest  truth.  One  may  believe  the  most  im- 
portant truth  that  can  fall  under  human  faith  with  a  false 
faith.  The  thing  is  true  that  is  believed  in  such  cases,  but 
it  is  not  believed  truly.  And  that  is  the  sort  of  faith  which 
I  would  have  you  know  and  avoid.  And  when  you  know 
what  you  are  not  to  rest  in,  you  will  with  the  same  light 
discern  wherein  you  may  safely  rest.  About  a  matter  of 
such  importance  as  this,  it  very  much  concerns  both  speaker 
and  hearers  at  any  time  to  speak  and  hear  in  agonies,  and 
with  hearts  full  of  solicitude,  lest  we  should  mistake  our- 
selves in  a  matter  upon  which  eternity  doth  so  immediately 
and  entirely  depend.     Now, 

1.  The  deceiving  false  faith  of  the  multitude  in  this 
matter  is  but  negative;  but  the  sincere  belief  of  this  great 
truth,  that  Jesus  is  the  Christ,  is  a  most  positive  act  of  the 
soul.  The  common  belief  in  this  case  is  but  a  negative 
belief  Do  you  believe  that  Jesus  is  the  Christ ■?  Yes, 
shall  one  tell  you  off  hand,  without  deliberation  or  doubt, 
1  do  believe  it.  And  what  is  the  meaning  of  that'?  He  be- 
lieves it  only  thus,  he  doth  not  believe  the  contrary.  He 
hath  no  formed  opposite  belief  in  his  mind,  and  therefore 
thinks  himself  a  very  good  believer.  Whereas  his  believ- 
ing is  nothing  else  but  a  negation,  an  utter  negation ;  to 
wit,  he  doth  not  disbelieve  it.  As  if  he  should  say,  your 
question  is  to  me  upon  the  matter  a  new  one,  a  new  ques- 
tion, I  never  thought  much  of  the  business.  I  never  asked 
myself  whether  I  believed  Jesus  to  be  the  Christ,  yea  or 
no.  And  for  my  part  1  have  no  contrary  belief,  and  there- 
fore hand  over  head  he  concludes  himself  a  very  good 
.sound  believer  of  this  matter.  But  that  faith  which  the 
Gospel  claims,  and  which  the  necessities  of  souls  do  re- 
quire and  challenge,  that  they  may  have  life  by  Christ,  it 
is  a  most  positive  act  of  the  soul,  wherein  the  soul  hath  a 
real  exercise.  There  is  an  exerted  power  of  the  soul  put 
forth  in  this  act,  so  that  nothing  can  be  more  positive  than 
that  is.  It  is  a  substantial  act  of  the  soul,  according  as 
substance  doth  signifv  positive  entity.  And  so  is  this  faith 
called,  it  is  the  very  substance  of  the  thing  believed,  what- 
soever that  be,  HeS.  xi.  1.  This  other  common  faiih  hath 
no  substance  in  it.  Grasp  it,  feel  it,  it  is  but  a  shadow, 
hath  nothing  of  substance.  Do  you  believe  Jesus  to  be 
the  Christ  I "  Yes,  I  do  believe  it;  that  is,  there  is  as  much 
substance  in  it  as  their  saying  so;  as  much  as  there  is  in 
the  sound  of  a  word,  and  no  more.  It  is  a  mere  negative 
thing,  there  is  nothing  positive  in  it. 

2.  The  former  of  these  is  an  ignorant,  but  the  other  a 
most  intelligent  act,  proceeding  upon  knowledge.    The  de- 


Serm.  XL. 


ON  REGENERATION. 


:eived  muUilude,  when  they  pretend  Jesus  to  he  the  Christ 
they  believe  ihey  know  not  what;  they  say  they  believe 
Jesus  IS  the  Christ,  but  they  never  consider  what  they  mean 
by  Christ,  When  Ihey  say  this  Jesus  is  the  Christ,  what 
the  signihcation  of  that  name  is  they  never  trouble  them- 
selves to  understand,  they  were  never  at  leisure  to  think 
ot  such  matter.  Indeed  Ihev  have  often  heard  the  word 
but  they  have  not  a  meaning  in  their  minds  correspondent 
to  that  word  (Christ)  what  it  imports,  what  signification  it 
carries  with  it ;  and  so  what  is  affirmed  concerning  this 
Jesus  when  he  is  affirmed  to  be  the  Christ,  they  neither 
have  what  we  speak  nor  whereof  we  affirm  about  it.  Jesus 
is  considered  by  them  as  an  ordinary  person  that  lived  so 
many  years  ago;  but  to  say  of  him,  that  he  is  the  Christ 
you  might  as  well  have  said  nothing:  they  believe  hand 
over  head,  but  they  believe  they  know  not  what. 

But,  now,  when  any  one  doth  sincerely  believe  Jesus  to 
be  the  Christ,  he,  believing  it,  understands  what  this  Christ 
IS,  and  what  the  name  Christ  signifies,  the  anointed  one  of 
txod  unto  that  great  office  of  mediatorship  between  God 
and  man;  and  was  therefore  every  way  qualified  for  ihe 
high  and  great  work  of  that  office,  invested  with  that  full 
authority  which  belongs  to  such  an  office.  All  power  is 
given  to  him,  boih  in  heaven  and  in  earth  :  one  full  of  "race 
and  truth:  in  whom  all  the  divine  excellencies  were  re- 
splendent and  most  conspicuous,  which  were  to  have  their 
exercise  m  the  discharge  of  the  work  of  this  mighty  office 
bo  that  the  apprehensive  mind  of  a  sincere  believer  in  this 
thing  runs  a  vast  compass;  when  it  hears  the  name  of 
Christ,  it  traverseth  heaven  and  earth;  it  runs  throu<'h  all 
the  creation  ;  for  as  such  a  one  Christ  is  considered  "over 
all,  God  blessed  for  ever."  One  that  descended;  the  same 
that  afterwards  ascended,  that  he  might  fill  all  things 
And  he  could  not  be  Christ  else:  one  that  must  have  a 
universal  power  over  all  minds  and  over  all  creatures- 
and  one  that  can  do  whatsoever  he  will,  both  in  heaven 
and  earth,  aiid  all  deep  places;  but  whose  kindness  and 
benignity  inclines  him  to  the  doing  of  all  the  good  that  any 
receptive  and  capable  subject  shall  admit  of;  and  to  make 
many  a  one  capable  and  receptive  that  is  of  itself  quite 
otherwise.  When  such  mighty  texts  as  we  find  upon  re- 
cord concerning  Christ,  these  many  glorious  things  that 

filhfJn  7),  ,k'"?  '""^''  J."  "'''^'  O'^"^^  '^  such  a  one  en- 
lightened by  the  lustre  of  any  such  text  that  speak<:  con- 

fnTwtf  ^'''"'r  \'V  '^'  ^^P^'^^'^"'^  him  to  me'^^  conce™- 
linT^h  ?if  %'l^.^^^^  "^  P'-'^sent  exercise,  that  it  is  for 
Jesus  to  be  he  Christ,  to  wit,  that  Child  bork  for  us,  that 

ThefiT^M  r^^'i'^'i?''  "'""'  '^  Wonderful,  Counsellor, 
The  mighty  God,  The  everlasting  Father,  the  Prince  of 
?nnn'- ..-^"'"wK  "^«  Christ;  thatV  he  is'the  wonderfu 
counsellor.  When  agam  we  are  told  in  Scripture  that  this 
rn/„nH°h''''V"  "^t  '"'g'""i"S  «'"h  God,  and  that  he  was 
God,  and  by  whom  the  worlds  were  made,  and  that  without 
whom  nothing  was  made  that  was  madi;  that  came  and 
descended,  the  eternal  Word  and  Wisdom  of  the  Father 
and  was  made  flesh  and  dwelt  amongst  us,  and  his  Xv 
shone  as  the  glory  of  the  only.hego,t?n  Son  of  Ihe  FtUhe? 
.hi  ?I  ^/f '  =ind  triuh.  Yes,  this  is  my  Christ !  I  believe 
that  that  Jesus  who  dwelt  at  N.izareth,  born  at  Bethlehem 
was  such  a  Christ.  He  by  whom  all  things  were  made' 
visible  and  invisible,  thrones,  dominions,"prTnc?paTities' 
powers  things  m  hea^-en  and  earth ;  this  is  my  ChHst  He 
T  ^'^'hf'P''''  ^"^  °°^'=S^'  "he  first  and  the  last  "e 
Lord  God  Almighty.  He  that  was  dead  and  is  aUve  agl 
and  hves  for  evermore  and  hath  the  keys  of  hell  and  .'eaTh 
Th  s  IS  my  Christ.  The  name  Christ  fills  such  a  man^ 
soul  with  light  and  glory,  even  in  that  very  instant  when 
he  believes  this  Jesus  to  he  the  Christ;  so  as  that  admhtins 
htm  into  the  mind  under  this  notion,  it  insensibly  aSf 
deny  m  his  all-comprehending  fulne.ss 
He  doth  not  believe  a  trivial  thing  concerningthis  Jesus 

"e  an  in  al  "  TVs  "  '°  '^^  ^i'",!'' ""'  "elifves  hi^"^ 
be  all  in  all  This  is  my  all,  and  the  universal  all  unto 
whosoever  they  are  that  shall  come  to  partake  felicilv  bv 
him  at  length.  This  is  nothing  like  the  mock  faith  of  thl 
multitude,  that  think  themselves  well  if  off-hand  they  an! 

res— But  they  neither  know  nor  consider  what  Christ 

Mm  the"chr::,':=''fe:"''^"'^  "  ''"  '^^"■''  ^"   '^'"^1 


3.  That  former  belief  concerning  him,  it  is  a  dubious 
hovering,  and  fluctualing  thing.  The  sincere  belief  of  this 
mat  Jesus  IS  the  Christ,  is  peremptory,  and  full  of  a  con- 
comitant certainty,  and  thorough  persuasion  of  mind  con- 
cerning him  that  so  indeed  he  is.  As  lo  the  former  what 
do  you  thinkj  "Was  that  Jesus  the  Christ,  or  are  we  to 
look  for  another  1"  Here  the  mind  hangs  in  a  dubious  sus- 
pense,  and  Ihey  rather  say.  No  sure,  we  are  not  to  look  for 
another,  because  he  came  so  long  ago,  and  there  hath  no 
other  appeared  since.  But  concerning  tlie  sincere  believer, 
tnis  IS  the  character  under  which  we  may  conceive  of  him 
John  vi.  OS  "We  believe  and  are  sure  that  thou  art  Christ 
theSonofthelivingGod."  Many  minds  in  those  days  hun? 
in  doubt;  and  less  of  doubling  may  appear  among  us,  be- 
cause we  seldom  hear  the  question  asted.  With  many 
he  mind  hangs  on  a  suspense  and  indifferency.  Is  this 
the  Christ,  or  is  another  to  be  hel  Why,  this  is  as  good 
as  another  ;  thrs  may  do  as  well  as  another ;  and  for  many 
years  we  have  heard  no  talk  of  another,  nor  do  we  hear 
hat  for  many  an  age  by-past.  But,  sailh  Ihe  sincere  be- 
lever,  we  believe  and  are  sure  that  thou  art  the  Christ 
the  bon  of  the  living  God.  A  sincere  belief  in  this  matter 
determines  the  mind,  so  that  there  it  pitchelh.  As  it  is 
when  the  balance  is  cast,  and  gives  over  quivering  here 
we  are  at  a  point.    "  Whom  say  ye  that  I  am  V  sailh  our 

r»°[  ■  V^"^  ^^*u-  ■^'''-  "^-    ^"'^  Pets'-  answered  for  the 
rest.     Thou  art  Christ,  the  Son  of  Ihe  living  God."    See 
how  our  Lord  owns  and  accepts  his  faith,  "Blessed  art 
hou,  Simon  Bar-jona:  flesh  and  blood  halh  not  revealed 
this  unlo  lhee,but  myFalherwho  is  in  heaven."    Thus  it 
IS  when  a  divine  revelaiion  shines  into  the  heart.     I  am 
alraicl  that  that  belief  is  too  great  a  rarity  in  our  age  con- 
cernins-  which  it  may  be  truly  said,  it  is  not  by  the  product 
ol  flesh  and  blood.     O !  how  few  are  the  souls  that  may 
avow  it  before  the  Lord,  I  have  that  belief  in  me,  of  Jesus 
being  the  Christ,  that  comes  not  from  flesh  and  blood      It 
IS  not  flesh  and  blood  that  halh  prompted  to  this   but  a 
divine  light  and  mighty  power  from  above  upon  my  soul 
And  it  IS  such  a  faith  (hat  makes  a  blessed  man.   "  Blessed 
art  thou,  Simon  Bar-jona."   "  0 !  blessed  man,  that  such  a 
laith  as  this  hath  entered  ihy  soul,  that  such  a  beam  of 
heavenly  and  divine  light  hath  been  struck  down  into  it  " 
11  IS  a  great  thing  if,  laying  our  hands  upon  our  hearts, 
we  can  apply  this  pronounced  blessedness  lo  ourselves   as 
inuch  a.s  if  it  had  been  said  to  us  by  name.     O !  blessed 
thou  such  a  one,  thou  John,  Thomas,  flesh  and  blood  hath 
not  revealed  this  unto  thee,  but  the  eternal  Father  he  halh 
revealed  his  own  Son,  he  hath  taught  thee  to  own  him  for 
his  Christ  and  his  own  Son.    We  believe  and  are  sure  ■ 
such  a  belief  as  carries  a  cerlainly  with  it,  not  that  doth 
altogether  exclude,  at  some  certain  intervals,  a  formido 
oppimh.     There  may  be  that  which  inoraliiy  and  policy 
IS  wont  to  style  a  plena  vohmtas,  where  there  is  a  determi- 
iiation  strong  enough  to  carry  a  man  lo  consequent  acts 
And  so  there  may  be  a  pkmivi  judicium,  not  that  totally 
excludes  every  degree  of  the  contrary,  but  that  prevails 
over  every  such  degree;  and  so  is  determinative  carries 
the  course  and  current  of  a  man's  practical  power  with  it 
consequently  and  agreeably  ihereunlo.     So  we  are  to  con- 
ceive concerning  this  ceriainly,  thai  I  am  not  in  that  du- 
bious suspense,  whether  this  Jesus  be  the  Christ  as  thereby 
to  surcease  and  desist  from  that  which  ought  lo  be  con.se- 
quent  thereupon,  lo  wit,  venturing  my  soul  upon  him   de- 
voting myself  lo  him,  paying  obedience  to  his  laws,  layine 
Ihe  stress  and  weight  of  all  my  concernments  upon  his 
faithfulness,  love,  and  fulness.     It  is  certainty  in  such  a 
sense,  that  prevails  so  far  as  to  govern  my  consequent  re- 
solutions and  actions.     And, 

4.  The  false  deceiving  faith  of  Ihe  multitude  in  this 
matter  is  cold  and  dead,  unoperalive  and  without  efficacy  • 
let  their  hearts  remain  as  stones  or  clods  of  clay  under  it' 
unaffected  and  unmoved.  But  ihis  belief,  when  it  is  sin- 
cere, IS  vivid,  lively,  affectionate,  and  most  efficacious- 
nrodiiclive  of  whatsoever  is  suitable  and  correspondent 
hereunlo.  A  vast  difference  there  is  in  ihis  respect  also' 
1  am  sure  the  difference  cannot  be  greater  than  the  im- 
portance IS.  But  it  is  a  very  great  difference  that  appears 
here  between  belief  and  belief  A  belief  that  never  moves 
my  soul,  and  is  as  if  it  had  never  touched  it.  According 
as  some  fanta-stically  speak  (your  enthusiaslical  writeil 


ON  REGENERATION. 


Serm.  XL. 


among  the  papists,  some  of  them)  concerning  theoretical 
knowledge,  wlierein  they  place  the  sum  of  all  religion,  that 
it  doth  taiigcrc  intaiigibilitcT,  it  touches  the  mind  as  if  it 
never  touched  it ;  indeed  this  is  the  deceivmg  belief  of  the 
multitude,  they  have  a  belief  that  so  toucheth  their  minds 
that  it  c.innot  be  perceived  it  ever  touched  it,  it  never 
touched  their  mmds  at  all,  but  leaves  Ihem  unimpressed; 
there  is  no  signature  left  behind,  no  mark,  no  character, 
by  which  it  can  be  said  such  a  faith  was  ever  there.  That 
is,  notwithstanding  all  the  oelief  they  pretend  to  concern- 
ing this  Jesus,  and  concerning  the  great  things  of  the 
Christian  religion,  (whereof  this  is  the  sum,)  their  hearts 
are  as  dead,  as  cold,  as  terrene,  as  unaffected,  as  if  they 
had  never  heard  of  any  such  thmg,  void  of  all  kind  of  im- 
pression. Dost  thou  believe  Jesus  to  be  the  Christ,  and 
retain  a  hard  heart,  a  dead  heart,  a  stupid  heart,  touched 
with  nothing,  having  no  sense,  no  feeling  of  any  thing  that 
this  great  truth  carries  so  plain  a  signification  of  in  if! 
What  doth  this  Jesus  being  the  Christ  signify  1  It  plainly 
signifies  the  lost,  undone  state  of  souls,  the  miserable  con- 
dition of  men  in  this  world,  that  there  needed  such  a  Jesus, 
such  a  Christ  to  descend  and  come  down  from  heaven  with 
such  fulness  and  divine  power.  When  a  man  can  believe 
Jesus  to  be  the  Christ,  (as  he  said  he  doth,)  but  it  never 
moves  his  soul  one  way  or  other ;  his  faith  makes  no  more 
impression  upon  him  than  if  he  had  never  believed  or 
.leard  of  such  a  thing,  or  than  if  he  had  believed  the  quite 
contrary.  Be  no  more  affected  with  Christ  by  believing 
him  to  be  the  Christ,  than  if  he  had  believed  him  to  be  a 
deceiver  and  an  impostor;  his  heart  as  little  touched  or 
moved  with  any  suitable,  correspondent  impression  of  such 
a  belief  of  his  being  the  Christ,  as  if  he  had  never  heard 
of  any  such  thing,  or  had  believed  concerning  him  the 
quite  contrary.  Will  we  call  this  believing  Jesus  to  be  the 
Christ  with  a  Gospel  faith  1 

On  the  other  hand,  the  sincere  belief  of  this,  that  Jesus 
IS  the  Christ;  it  worketh  through  and  through  a  man's 
soul^ works  down  into  every  power  and  faculty.  It  is  a 
faith  that  hath  spirit  in  it,  that  penetrates  and  spreads  it- 
self into  all  the  regions  of  a  man's  soul ;  as  we  read  of  a 
spirit  of  faith,  2  Cor.  iv.  13.  "  We  having  the  same  spirit 
of  faith,"  (speaking  of  what  had  been  said  by  David  many 
an  age  before,)  what  doth  that  signify  when  he  quotes  him 
professing  faith  in  reference  to  such  a  thing  so  long  ago: 
and  the  apostle  now  resumes  the  matter,  and  sailh,  "  We 
have  the  same  spirit  of  faith."  It  signifies  that  faith,  where- 
soever it  hath  been  sincere  and  true,  even  in  the  most  dis- 
tant times  and  ages,  that  may  be  supposed  it  is  a  .spirit  of 
faith,  or  it  is  a  faith  full  of  spirit.  Sincere  faith  is  a  spi- 
ritual thing,  a  thing  that  carries  life,  and  spirit,  and  power 
with  it,  wherever  it  is.  Pray  let  us  not  deceive  ourselves 
about  this.  They  are  mighty  affections,  which  the  belief 
of  such  a  thing  as  this  must  excite  and  raise  in  those  souls 
in  whom  it  truly  is ;  especially  those  two  most  correspond- 
ent unto  the  person  concerning  whom  we  have  this  belief, 
that  he  is  the  Christ ;  to  wit,  reverence  and  love,  and  espe- 
cially that  love  which  rises  unto  delight  and  high  compla- 
cency, the  joy  taken  in  him  of  whom  we  have  this  appre- 
hension or  this  belief. 

(1.)  Reverence.  This  belief  concerning  Jesus,  that  he  is 
the  Christ,  it  fills  the  sincere  believer  with  the  profoundest 
reverence  of  him  ;  so  that  he  falls  before  him,  saying, 
"  My  Lord  and  my  God,"  John  xx.  -28.  He  is  acknow- 
ledged in  his  glorious  greatness  when  any  do  sincerely 
believe  this  concerning  him ;  he  is  beheld  as  on  the  throne ; 
he  is  considered  as  one  that  having  purged  our  sins  is 
ascended  and  sitten  down  at  the  right  hand  of  the  Majesty 
on  high.  It  is  a  great  thing  to  have  this  belief  concerning 
him,  answerably  forming  a  man's  spirit  into  adoring  pos- 
tures. He  is  now  great  in  our  eyes;  a  glorious  one;  one 
that  we  think  it  profane  ever  to  look  towards  but  with  ve- 
neration. We  dare  not  lift  an  eye  towards  him  but  with 
an  adoring  soul.  O!  my  great,  glorious,  and  exalted 
Lord.  This  is  he  whom  God  hath  exalted  to  be  a  Prince 
and  a  Saviour,  to  give  repentance  and  remission  of  sins. 
Him  whom  he  hath  sealed,  to  whom  he  hath  given  power 
over  all  flesh,  that  he  should  give  eternal  life  to  as  many 
as  God  hath  given  him.  With  such  a  reverence  must  this 
belief  be  accompanied  concerning  this  Jesus,  that  he  is  the 
Christ.    And  then. 


(2.)  With  complacency;  that  love  that  hath  heightened 
tself  into  a  complacential  joy  thereupon.  Do  I  believe 
this  Jesus  to  be  the  ChrLst?  O!  how  can  a  pleasant  joy 
be  thereupon  but  spread  in  my  soul!  As  we  find  it  was 
when  this  belief  first  began  toobiain  concerning  him,  John 
i.  35.  We  read,  that  the  two  disciples  of  John  having  re- 
ceived the  account,  and  being  satisfied  concerning  this 
blessed  one,  having  had  John's  testimony,  that  he  bare  re- 
cord that  he  upon  whom  ye  shall  see  "the  Spirit  of  God 
descending  like  a  dove  is  tiie  Son  of  God;"  he  having  seen 
this  satisfactory  sight,  and  acquainting  the  other  two  of  his 
disciples,  they  run  away  with  it.  Oh  we  have  found  the 
Messiah,  who  by  interpretation  is  the  Christ ;  so  say  they 
in  transport.  What  a  joy  were  these  good  men  in,  and 
how  did  It  diffuse  and  spread  among  others  !  They  run 
and  tell  others.  Oh  we  have  found  Jesus,  the  Messiah,  the 
Christ.  It  flies  like  lightning  from  one  to  another,  every 
one  being  the  ready  instrument  to  convey  the  pleasant  no- 
tice which  they  had  got  concerning  this  great  thing.  The 
joyful  Eio;iKu  runs  from  mouth  to  mouth,  and  from  ear  to 
ear,  and  from  heart  to  heart.  Eipjjm,  EOpixa,  saith  one  to 
another,  we  have  found,  we  have  found  the  Messiah,  the 
Christ.  Have  we  indeed  found  him  1  Is  it  found  among 
us  that  this  Jesus  is  the  Christ  1  O,  what  multitudes  of 
transported  souls  would  there  be  among  us!  For  it  is  no 
excuse  that  this  is  no  novelty  among  us:  for  it  is  a  thing 
that  never  ought  to  grow  old.  As  he  is  the  way  of  return- 
ing sinners  to  God,  that  is  always  new  and  always  living. 
It  is  a  reproach  to  us  to  say  that  the  notion  is  grown  stale 
among  us,  of  Jesus  being  the  Christ.  Instead  of  being 
grown  old,  it  is  grown  to  nothing,  dwindled  away  to  no- 
thing. It  looks  but  like  a  notion  without  any  thing  at  the 
bottom,  that  we  seem  to  account  hath  nothing  of  reality  in 
it ;  from  our  apprehensiveness  of  the  state  of  the  case, 
and  what  the  design  of  Heaven  was  in  constituting  such 
a  one  in  that  higli  and  sacred  office  that  is  notified  by  the 
name  Christ,  it  is  thus  become  such  a  notion.  But,  whaf? 
are  not  the  necessities  free  and  urgent  upon  us  every  day 
for  which  we  did  need  a  Christ  1  Nay,  can  we  go  to  God 
without  himi  And  can  we  live  comfortably  in  this  world 
without  God  ■?  Nay,  can  we  draw  a  breath  without  him  1 
Are  not  all  things  delivered  up  into  his  hand  1  And  is  not 
he  constituted  Lord  of  alii  By  the  same  thing  by  which 
we  would  pretend  the  commonness  of  this  belief,  and  the 
ancientness  of  it,  as  a  reason  why  it  affects  no  more,  we 
do  (as  it  were)  proclaim  the  nullity  of  it,  that  it  doth  not 
only  signify  little  with  us,  but  it  signifies  nothing ;  it  is  an 
unoperative  thing;  and  to  be  a  dead  thing  in  this  kind  is 
to  be  nothing :  as  a  dead  man  or  the  carcass  of  a  man  is 
equivalent  to  no  man,  and  so  is  that  faith  (in  the  apostle 
James's  phrase)  which  is  unoperative  and  works  not,  dead 
also.  This  faith  that  doth  not  affect  the  heart  is  but  as  a 
carcass  without  a  .spirit,  which  is  for  no  valuable  purpose 
and  use  to  be  reckoned  otherwise  of  than  a  mere  unformed 
piece  of  clay.  An  unformed  piece  of  clay  signifies  as  much 
for  any  valuable  purpose  as  that  which  is  formed  into  the 
shape  of  a  human  body  where  there  is  no  spirit,  and  when 
it  is  but  a  breathless  thing. 

This  of  the  operativeness  and  eflicacy  of  this  belief  in 
contradistinction  to  the  dead  cold  faith  of  the  multitude  in 
this  matter,  leads  to  what  is  yet  further  and  more  deeply 
to  be  considered  concerning  it;  and  that  is,  the  residence 
which  this  faith  hath  in  the  will:  for,  being  so  efficacious 
a  thing,  it  works  itself  into  a  government,  a  regency,  a 
ruling  power,  into  that  which  is  the  imperial  faculty  of  the 
soul ;  to  wit,  the  will,  there  it  comes  to  have  a  throne 
erected,  or  rather  there  it  doth  enthrone  Christ,  so  as  that 
he  comes  to  be  exalted  in  a  subject-will,  and  is  actually 
entertained  there  according  to  that  discovery  the  Gospel 
makes  of  him.  And  so  next  tothis  persuasion  of  ihemind, 
which  is  to  be  distinguished  from  that  which  carries  with 
multitudes  the  same  deceiving,  insignificant  name — I  say, 
besides  and  next  to  that  persuasion  or  assent  of  the  mind, 
there  is  a  compliance  of  the  will  that  belongs  to  the  essence 
of  this  faith.  We  believe  this  Jesus  to  be  the  Christ,  so  as 
to  will  him  accordingly;  or  by  our  will  to  entertain  him 
in  a  correspondent  admission  unto  the  design  of  the  reve- 
lation. We  acknowledge  him,  we  owti  him  suitably  ac- 
cording to  the  import  of  this  name  Christ. 


Sebm.  XLI. 


ON  REGENERATION. 


891 


SERMON   XLI.* 

1  John  V.  1. 
Wlwsoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

I  SHALL  now  go  on  to  clear  the  efficacy  of  this  faith, 
which,  if  it  be  right  and  such  as  it  ought  to  be,  will  diffuse 
a  mighty  and  efficacious  influence  through  the  whole  soul. 
It  will  be  as  a  great  vital  spring  in  the  heart,  that  sets  all 
the  wheels  in  motion,  and  acteth  every  faculty  and  power. 
But  its  ne.xt  and  more  immediate  operation  must  be  upon 
the  will.  So  doth  this  belief,  (as  it  were)  transire,  pass  over 
from  the  mind  into  the  heart,  into  the  very  centre,  and 
therein  especially  and  most  principally  the  will,  which  is 
the  chief  thing  that  goes  under  the  name  of  the  heart  in 
Scripture  phrase.  Its  great  effect  is,  that  the  will  is  pro- 
portionably  framed,  inclined,  bowed,  made  to  comply, 
according  to  this  discovery  and  revelation  that  is  made  of 
so  great  and  glorious  an  object ;  one  in  whom  the  soul  hath 
so  near  and  great  a  concern — "  The  Chri.st  of  God,"  as  he 
is  called.  This  is  the  representation  that  is  made  in  the 
mind,  this  Jesus  is  the  Christ.  "  Whom  say  ye  that  I 
am  ]'  Peter  answers,  (Luke  i-x.  20.)  "  Thou  art  the  Christ 
of  God."  Such  a  truth  as  this  cannot  be  received  aright 
into  the  soul,  but  it  must  turn  the  whole  soul,  and  especially 
the  governing  faculty,  the  will,  so  as  that  it  shall  be  in- 
clined and  bowed  to  him  accordingly.  For  it  is  never  to 
be  thought  that  there  should  such  a  revelation  be  made, 
not  only  in  the  Gospel,  but  in  the  mind,  concerning  this 
Jesus,  that  he  is  the  Christ,  but  it  is  in  order  to  some 
further  purpose.  He  is  not  so  revealed  to  be  gazed 
upon,  to  oe  looked  upon,  but  that  the  soul  should  be  acted 
towards  him  and  be  carried  tow'ards  him,  according  to  that 
revelation  and  belief  Therefore  the  great  effect  that  is 
wrought  by  such  an  efficacious  belief,  is,  the  will's  consent 
that  he  shall  be  such  to  me,  as  this  name  (Chri.st)  doth 
import ;  I  consent  to  it,  that  he  shall  be  Christ  to  my  soul, 
and  that  consent  takes  in  two  things,  reception  and  resig- 
nation. These  two  things  I  shall  distinctly  open  to  you, 
reception  of  him,  and  resignation  of  ourselves  to  him. 

But  consider  we  first  what  is  more  general  here.  This 
consenting  act  of  the  will,  how  that  is  the  consummation 
of  faith  ;  this  is  faith  perfected.  The  bare  assent  or  belief, 
that  this  is  he,  is  inchoate  faith,  faith  begun,  faith  tending 
to  its  end  and  perfection;  but  this  is  faith  in  its  end.  The 
other  is  faith  moving  towards  Christ,  this  is  faith  resting  in 
Christ.  It  is  the  acquiescence  of  faith  by  which  he  comes 
to  have  an  inbeing  in  the  soul,  and  the  soul  hath  a 
possession  of  him.  He  dwells  in  the  heart  by  faith.  It  is 
by  faith,  thus  considered,  that  he  comes  to  dwell  even  in 
the  very  heart,  in  the  centre,  as  the  expression  is,  Eph.  iii. 
17.  The  soul  hath  po.ssession  of  him,  and  is  said  to  have 
him;  "  He  that  hath  the  Son,  hath  life,"  as  in  the  I'3th 
verse  of  this  chapter.  This  is  the  unitive  act  of  faith,  by 
which  the  soul  closeth  and  falls  in  with  him,  a*  in  the  '20th 
verse  of  this  chapter.  He  hath  given  us  an  understanding 
(there's  faith  in  the  mind,  a  right  belief  or  apprehension  of 
him)  to  know  him  that  is  true,  and  we  are  in  him  that  is 
true,  even  in  his  Son  Jesus  Christ,  who  is  the  true  God  and 
eternal  life. 

There  are  considerable  the  same  gradations  in  faith,  as 
it  relates  to  Christ,  as  there  are  commonly  observed  to  be 
in  faith  as  it  relates  to  God,  that  is.  Credere  Deum,  credere 
Deo,  and  credere  in  Deum.  To  believe  that  there  is  a  God ; 
to  believe  God  speaking  to  us  in  his  word,  revealing 
this  or  that  to  us;  and  to  believe  in  God  or  into  God :  to 
wit,  to  unite  with  him  as  our  God,  take  him  for  our  God. 
The  same  gradation  is  in  faith  as  to  Christ:  you  "  believe 
in  God,  believe  also  in  me."  There  is  a  credere  Christum, 
credere  Chrislo,  and  credere  in  Christum.  To  believe,  first, 
that  there  is  a  Christ,  in  opposition  to  the  pagan  world, 
that  never  thought  of  any  such  thing.  Then  to  believe  him 
to  be  revealing  himself  to  be  he,  "  I  am  he,"  (if  ve  believe 
not  that  1  am  he,)  in  opposition  to  the  Jews,  who  indeed 
believed  that  there  should  be  a  Christ,  that  there  must  be 
a  Messiah  ;  but  who  did  not  believe  that  this  was  he.  And 
■  Preached  April  15th.  1694. 


then,  again,  to  believe  in  Christ,  or  to  believe  into  Christ, 
(as  the  prepositions  used  signify,)  to  believe  into  a  union 
with  him,  in  opposition  to  the  formalists,  or  pseudo  Chris- 
tians, the  mere  nominal  Christians,  that  can  believe  (or 
say  they  do)  against  pagans,  that  there  is  or  must  be  a 
Christ ;  or  against  the  Jews,  that  this  is  he,  but  never  be- 
lieve into  him  for  all  that,  so  as  to  close  with  him,  as  my 
Christ ;  unite  with  him,  admit  him  into  my  heart  and  soul, 
so  as  that  he  comes  to  have  his  throne,  not  only  his  dwell- 
ing, but  his  seat  of  government  in  my  very  will;  as  the 
will  is  the  governing  faculty  in  the  soul,  Christ  is  the  go- 
vernor, the  ruler  there  in  that  .seat  of  government.  So 
(God  knows)  he  is  believed  in  but  by  few  even  of  them 
that  bear  his  name,  and  call  themselves  Christians.  "We 
are  as  much  concerned  to  have  a  faith  concerning  this 
Jesus,  that  he  is  the  Christ,  in  opposition  to  formalists  and 
nominal  Christians,  as  we  are  to  have  a  faith  in  this  mat- 
ter, in  opposition  to  pagans  and  Jews :  for  it  is  all  one  how 
we  perish,  whether  we  perish  under  the  name  of  pagans, 
or  Jews,  or  false  Christians,  that  never  had  the  power  or 
spirit  of  faith  in  Christ  in  them. 

And  so  much  of  this  consent  of  faith  in  general.  But 
more  particularly,  it  carries  (as  I  said)  these  two  things  in 
it,  reception  and  resignation:  reception  of  him,  and  resig- 
nation of  ourselves  to  him.  There  is  in  that  faith,  that 
will  avail  us  unto  salvation,  faking  and  giving  at  the  same 
time,  complicated  with  one  another.  When  we  give  we 
take,  when  we  take  we  give.  When  we  lake  him,  we  at 
the  same  time  consent  that  we  will  be  his,  and  that  he  shall 
be  ours.  This  constitutes  the  covenant  between  him  and 
us.  And  considering  that  he  is  to  be  covenanted  with  but 
as  a  Mediator,  as  Mediator  of  the  Gospel,  and  that  through 
him  we  finally  and  ultimately  covenant  with  God,  accord- 
ing to  that,  "ye  believe  in  God,  believe  also  in  me:"  you 
must  believe  me  in  your  way  to  God.  Why  it  is  this  that 
doth  make  up  the  entire  covenant  between  God  and  us  in 
Christ.  We  accept  him,  and  God  in  him  ;  we  give  our- 
selves to  him,  and  to  God  through  him.  This  is  consum- 
mate faith,  as  you  will  see  more,  when  we  have  (as  we  in- 
tend) opened  further  to  you  what  it  comprehends. 

And  that  we  may  more  clearly  and  di.siinctly  apprehend 
that,  there  are  several  things  yet  more  particularly  to  be 
spoken  to;  to  wit,  to  let  you  know  that  this  same  faith 
concerning  Jesus  as  the  Christ,  must  carry  with  it, 

1.  Suitable  apprehensions  concerning  ourselves  and  con- 
cerning him. 

2.  It  includes  in  it  some  correspondent  actings  yet  fur- 
ther to  be  considered. 

3.  It  must  be  attended  with  some  suitable  qualifying 
adjuncts.     And, 

4.  It  must  be  attended  with  some  concomitant  disposi- 
tions and  affi;ctions  that  are  proper  hereunto. 

1.  It  must  have  with  it  suitable  apprehensions  both  of 
ourselves  and  him:  for  you  see  here  is  the  most  immediate 
tran.sactions  in  this  matter  imaginable  between  us  and  him, 
when  we  are  to  accept  him,  and  resign  ourselves  to  him. 
Here  must  be  then  necessarily  suitable  apprehensions  both 
of  ourselves  and  of  him. 

(1.)  Of  ourselves.  When  (Vne  goes  upon  such  a  trans- 
action as  this  with  Jesus  as  the  Christ,  I  must  consider 
with  myself  what  I  am,  and  what  my  slate  is.  And,  what 
am  I,  upon  my  most  serious  and  inquiring  thoughts  % 
Why, 

[1.]  I  find  myself  a  creature  under  obligation  to  be 
governed  by  him  that  made  me  ;  and  who  shall  be  further 
obliged  hereunto,  if  he  that  made  all  will  further  be  fa- 
vourable to  me. 

[2.]  I  mu.st  understand  myself  to  be  a  miserable  crea- 
ture. It  is  as  such  I  must  have  to  do  with  this  Jesus  as 
the  Christ.  An  undone  creature,  a  lost  creature.  I  do 
but  touch  upon  these  things. 

[3.]  I  must  consider  myself  an  offending  creature,  as  one 
that  am  miserable  by  my  having  broken  laws  and  rules, 
and  who  that  way  have  brought  myself  under  guilt.  A 
miserable  creature,  without  the  apprehension  of  being  a 
guilty  creature,  is  an  insolent  and  proud  creature.  I  am 
miserable,  but  I  am  faultless.  If  any  should  bear  that 
sense  with  them,  they  can  have  nothing  to  do  with  Christ, 
he  is  nothing  to  them.    And, 


892 


ON  REGENERATION. 


Serm.  XLl. 


[4.]  I  must  apprehend  myself  to  be  a  depraved  creature, 
habitually  depraved;  destitute  of  any  good  principles, 
either  of  duty  towards  God,  or  that  have  any  tendency  to 
felicity  for  myself.  And  I  am  under  the  possession  and 
power  of  the  most  pernicious,  radical  principles  of  all 
iniquity  and  injuriousness  towards  God,  and  misery  to 
myself  So  I  must  apprehend  the  state  of  my  case  when  I 
apply  myself,  and  when  my  soul  moves  towards  this  Jesus 
as  the  Christ.    And, 

(2.)  I  must  have  suitable  apprehensions  of  him  too ;  here 
I  am  to  consent  to  accept  of  him  for  mine,  to  resign  myself 
to  him  as  his.  Both  these,  reception  and  resignation,  do 
require  that  I  should  have  suitable  apprehensions  of  him  ; 
that  is, 

[1.]  I  must  consider  his  original  power  over  me,  as  he 
is  the  beginning  of  the  creation  of  God  ;  "  as  by  him  all 
things  were  i^ade,  visible  and  invisible,"  Col.  i.  15, 16.  As 
by  whom  God  made  the  worlds,  Heb.  i.  2.  As  originally 
invested  with  asovereign.governingpower,  which,  because 
it  was  original  and  natural  to  him,  can  never  be  lost,  more 
than  the  Godhead.  He  is  the  Lord  my  maker,  whom  I 
am  to  receive,  and  unto  whom  I  am  to  resign.     And, 

[2.]  I  must  consider  him  as  a  constituted  Ruler.  So  he 
is  as  Mediator.  Consider  him  abstractedly,  as  he  was  the 
eternal  Son  of  God,  so  he  hath  a  natural  power  of  govern- 
ment over  all.  But  as  he  is  Mediator,  God-man,  he  is  a 
Governor  too  by  constitution.  All  power  is  given  him 
both  in  heaven  and  earth.  The  Faiher  hath  given  all 
things  into  his  hand,  John  xiii.  3.  "  Thou  hast  given  him 
power  over  all  flesh,  that  he  should  give  eternal  life  to  as 
many  as  God  hath  given  him,"  John  xvii.  2.  So  I  must 
apprehend  and  conceive  of  him. 

[3.]  I  must  conceive  of  him  as  a  Saviour ;  and  thereupon 
as  a  Redeemer,  as  a  Reconciler,  that  was  to  save,  by  re- 
deeming and  reconciling  perishing,  lost,  guilty  creatures, 
to  an  ofl^ended  God.  This  is  the  apprehension  one  must 
have  in  consenting  to  him.  And  the  soul  that  hath  believed 
aright  that  this  Jesus  is  the  Christ,  it  will  be  full  of  this 
sense  in  this  transaction :  Aye,  this  is  just  such  a  one  as  I 
need;  for  I  find  myself  miserable,  I  find  myself  lost,  I  find 
myself  undone,  by  my  having  oflended,  and  involved  my- 
self in  guilt,  against  my  sovereign,  rightful  Lord.  There 
can  never  be  any  reception  of  him,  or  resignation  to  him, 
without  this.     And, 

[4.]  He  must  be  understood  and  apprehended  as  a  vital 
head,  replenished  with  spirit  and  holy  influence;  so  as 
that  all  that  shall  come  into  holy  union  with  him,  shall 
thereby  derive  spirit,  and  life,  and  grace,  and  holy  influence 
from  him:  the  thing  which  the  exigency  of  the  case  so 
much  calls  for,  as  we  are  creatures  so  miserably  depraved, 
and  dead  in  trespasses  and  sins,  disinclined  to  the  doing 
and  enjoying  good  in  point  of  felicity.  Such  a  one  I  need ; 
and  so  I  must  consider  Christ  as  one  given  to  be  "the 
head  of  all  things  to  the  church,"  Ephes.  i.  23.  He  hath 
a  universal  political  headship  over  all.  But  a  vital  head- 
ship over  the  church,  (to  wit,  that  is  truly  such,)  that  is,  his 
body,  his  living  body.  And  such  a  one  must  the  soul, 
that  is  treating  and  transacting  with  him,  apprehend  him 
to  be  even  in  this  closure;  this  unilive  closure;  I  am  a 
most  wretched,  deformed,  depraved  creature  ;  I  believe 
this  Jesus  to  be  the  Christ,  I  believe  it  belongs  to  the 
office  of  this  same  Christ  to  be  the  fountain  and  spring  of 
life  and  renovating  grace  to  poor  souls  that  shall  come  into 
union  with  him  :  and  I  come  unto  him  as  such,  I  receive 
him  as  such,  and  resign  my.self  to  him  as  such.  Every  one 
that  is  in  Christ  is  a  new  creature.  I  need  to  be  new 
made  throughout,  new  created ;  I  am  lost  and  undone  for 
ever  if  I  be  not  so  ;  I  come  to  him,  unto  this  union  with 
him,  to  be  made  anew  throughout,  according  to  that,  2 
Cor.  V.  17.  and  that,  Ephes.  ii.  10.  "  We  are  his  workman- 
ship, created  in  Christ  Jesus  untogood  works."  He  isanew 
plastes  ;  we  had  a  miserable  protoplast ;  we  have  another 
former  now,  a  reformer.  Christ  is  to  be  formed  in  us,  his 
own  image  is  to  be  formed  in  our  hearts.  He  himself  can 
only  form  his  image,  and  draw  it  upon  us;  and  that  is  our 
business  with  him.  And  blessedness  itself  can  never  make 
us  bles.sed,  if  we  be  not  made  new,  if  we  be  not  made  over 
again,  another  sort  of  creatures  than  we  were  before.  Thus 
there  must  be  in  this  belief  (as  it  comprehends  our  recep- 
tion of  him  and  resignation  to  him)  suitable  apprehensions 


both  of  ourselves  and  of  him  in  this  transaction,  otherwise 
all  will  turn  to  nothing.    And  again, 

2.  There  must  be  suitable  included  acts,  even  in  those 
of  receiving  him  and  resigning  ourselves.  First,  there 
must  be  the  act  of  trust :  and,  secondly,  the  act  of  subjec- 
tion :  otherwise  we  do  not  receive  him,  and  resign  our- 
selves to  him,  .suitably  to  the  apprehensions  that  are  given 
to  us  of  that  object.  When  we  do  receive  him,  how  do  we 
receive  him  1  We  receive  him  as  Christ  Jesus  the  Lord, 
Col.  ii.  6.  You  receive  Christ,  (that  is,  the  name  of  his 
office,  that  we  are  to  believe  Jesus  to  be  invested  with,) 
the  anointed  one  of  God.  But  what  is  he  anointed  to, 
or  what  is  he  anointed  for  1  To  be  to  us  both  Je.sus  and 
the  Lord.  Jesus  is  a  Saviour,  Lord  is  an  owner  and  ruler. 
It  cannot  be,  then,  but  that  our  receiving  him,  and  our  re- 
signing ourselves  to  him,  must  comprehend  in  them, 

(1.)  Trust,  an  absolute  trust.  When  we  receive  him, 
we  receive  him  as  one  in  whom  we  trust;  and  when  we 
resign  ourselves  to  him,  we  resign  ourselves  as  committing 
ourselves,  in  trusting  ourselves.  We  receive  him  under 
the  pleasant  notion  of  a  Saviour,  and  so  we  resign  our- 
selves to  him,  to  be  saved  by  him,  confiding  in  his  saving 
mercy,  encouraged  by  his  word,"  "Whosoever  comelh 
unto  me  I  will  in  no  wise  cast  out."  I  will  cast  myself 
upon  him,  without  any  suspicion  that  he  will  ever  cast  me 
out ;  he  will  ever  be  as  good  as  his  word.  Who  ever  did 
venture  upon  him,  and  perish"!  I  will  throw  myself  into 
those  safe  arms.  This  is  included  both  in  receiving  and 
resigning;  for  I  receive  him  as  a  Saviour,  as  Christ  Jesus  j 
and  I  resign  myself  to  him,  I  commit,  I  intrust,  I  can  credit 
myself  to  him  accordingly  as  such.     And  then, 

(2.)  As  both  these  together  do  carry  in  them  trust,  so  ihey 
carry  in  them  subjection  ;  there  is  not  only  committing 
ourselves,  but  there  is  also  submitting  ourselves.  We 
commit,  and  submit,  and  subject  ourselves  to  him  at  the 
same  time;  for  he  is  received  as  Christ  Jesus  the  Lord, 
and  according  as  the  Gospel  represents  him.  "  For  all  the 
house  of  Israel  know,  that  God  hath  made  him  both  Lord 
and  Christ,"  Acts  ii.  36.  This  must  go  for  a  known  thing 
all  Israel  over,  and  all  the  world  over,  wherever  he  comes 
to  be  revealed;  "  That  God  hath  made  him  both  Lord 
and  Christ.  And  him  hath  he  exalted  to  be  a  Prince  and 
a  Saviour,  (Acts  v.  31.)  to  give  repentance  and  remission 
of  sins."  Repentance,  wherein  we  humble  ourselves  be- 
fore him  as  a  Prince,  prostrate  ourselves,  throw  ourselves 
down  at  the  footstool  of  his  throne ;  and  remission  of  .sins, 
which  he  gives  as  a  Saviour.  Now  are  all  sins  forgiven  to 
you,  go  away  and  be  wh^le.you  are  accepted,  you  are  par- 
doned. Your  scores  are  taken  off";  all  things  set  right  be- 
tween him  and  you.  God  hath  exalted  him  to  be  a  prince, 
and  so  he  humbles  and  gives  repentance;  and  as  a  Sa- 
viour he  forgives  you.  These  are  the  acts  correspondent  to 
this  two-fold  notion.  Not  that  the  one  is  any  cau.se  of  the 
other,  or  signifies  any  thing  for  the  obtaining  of  them.  But 
these  are  conjunct  things  by  divine  constitution  and  the 
exigency  of  the  case  itself  As  a  Prince,  he  humbles  them 
to  repentance:  and  as  a  Saviour,  he  forgives  them,  wipes 
off' all  scores,  takes  off  their  giiill,  and  sets  all  things  right 
between  God  and  them.  We  here  must  then  be  at  once 
both  trusting  in  him  as  a  Saviour,  and  subjecting  ourselves 
to  him  as  a  Prince;  devoting  and  dedicating  ourselves,  so 
as  determining  henceforth  not  to  live  to  ourselves;  no, 
but  to  him  that  died  for  us,  and  rose  again.  This  is  the 
judgment  of  a  soul  brought  under  the  constraint  of  the 
love  of  Christ,  B  Cor.  v.  14,  15.  So  that  hereupon  this 
becomes  the  sense  of  the  soul,  "  For  me  to  live  is  Christ, 
and  to  die  is  gain,"  Phil.  i.  20.  While  I  live,  I  have  no 
business  to  do  but  for  Christ ;  my  gain  comes  to  me  when 
I  die— then  I  gain  him.  In  the'  mean  time,  the  business 
of  my  life  is  Christ,  to  live  up  Christ,  live  up  his  interest, 
serve  him  as  a  devoted  one.  My  life  is  .sacred  to  Christ, 
a  hallowed  and  devoted  thing.  This  is  receiving  and 
reigning,  as  comprehending  acts  suitable  to  the  state  of 
the  case  to  what  he  is,  and  what  we  are.  We  are  not  to 
thinkofreceivingandresigningblindly, and  m  the  dark,  and 
as  those  that  know  not  for  what ;  but  upon  such  accounts, 
and  with  such  actions  of  heart  and  soul  as  these,  commuting 
and  submitting  ourselves  most  absolutely  to  him.     And, 

3.  Here  must  be  some  qualifyine  adjuncts  of  these  acts 
of  receiving  and  resigning,  especially  these  two,  totality 


Serm.  XLII. 


ON  REGENERATION. 


893 


and  vitality.  It  may  be,  you  will  remember  them  the 
better  for  the  sound's  sake.  But  they  are  expressions  that 
speak  the  importance  of  the  thing  more  plainly  than  any 
other  can  that  occurs  to  my  thoughts. 

(1.)  There  must  be  totality  with  these  acts  of  the  one 
part  and  the  other,  to  wit,  with  reference  to  the  object,  and 
with  reference  to  the  subject.  Consider  the  act  of  recep- 
tion with  reference  to  the  object,  we  are  to  receive  a  whole 
Christ  1  consider  the  act  of  resignation  with  respect  to  the 
subject,  and  we  are  to  resign  our  whole  .>;elves.  Reception 
must  be  with  totality,  a  reception  of  a  whole  Christ ;  re- 
signation must  be  with  totality,  a  resignation  of  our  whole 
selves.  To  take  Christ  but  by  halves,  will  not  do  the 
business ;  to  resign  ourselves  but  by  halves,  will  not  do 
the  business  neither.  To  take  Christ  only  to  serve  a  turn, 
that  he  may  save  me  from  wrath,  without  renewing  my 
nature,  and  bringing  me  into  a  union  and  communion 
with  himself  and  with  Grod  through  him;  this  will  not 
do ;  neither  will  it  do  for  me  to  resign  myself,  and  not  my 
whole  self, — my  whole  soul.  Will  it  content  any  one  to 
be  saved  by  halves,  to  be  half  saved,  and  half  lost,  if  this 
were  possible  ■?    But  then, 

(2.)  There  must  be  vitality  as  to  both  these,  as  well  as 
totality.  There  must  be  vital  reception,  and  vital  resig- 
nation ;  life  must  accompany  these  acts.  "  He  that  hath 
the  Son  hath  life,"  as  it  is  afterwards,  ver.  12.  of  this 
chapter.  I  must  so  take  him  and  receive  him,  as  that,  by 
a  vital  act  of  my  will,  I  become  united  with  him  as  with 
a  living  thing ;  for  I  find  new  life  hath  entered  into  my 
soul.  I  must  so  resign  myself  to  him  that  life  may  go  into 
that  act  of  resignation.  "Yield  yourselves  tmto  the  Lord 
as  those  that  are  alive  unto  God.  And  reckonyourselves 
dead  indeed  unto  sin,  but  alive  unto  God  through  Jesus 
Christ,"  Rom.  vi.  U,  13.  There  must  be  life  springing  in 
my  soul  towards  God  and  through  Jesus  Christ.  The  cold, 
dead  indifFerency  and  aversion  towards  God  is  gone,  and 
with  the  spirit  of  faith  a  spirit  of  life  enters.  And  so 
when  I  come  to  give  myself  up,  it  is  not  as  a  dead  thing. 
"Offer  up  yourselves  living  sacrifices,  acceptable  tmto  God 
through  Jesus  Christ,"  Rom.  xii.  1.     But  then, 

4.  There  must  be  suitable  concomitant  affections,  espe- 
cially these  two,  reverence  and  joy. 

(1.)  Reverence.  Whom  do  I  receive  1  and  to  whom  do 
I  resign  i.  The  great  and  glorious  Lord  of  all.  Think 
what  this  name  (Christ)  doth  import.  The  Christ  of  God, 
as  you  heard.  He  to  whom  all  power  is  given  in  heaven 
and  earth.  When  I  receive  him,  how  great  a  one  is  now 
to  enter  my  sou! !  This  sense  is  now  to  possess  it,  "  Lift 
up  your  heads,  O  ye  gates,  and  be  ye  lift  up,  ye  everlast- 
ing doors,  for  the  King  of  glory  is  entering  in."  He  is  to 
eome  and  take  up  his  dwelling  in  my  soul  by  faith,  as  in 
the  24th  Psalm,  latter  end.  It  must  be  with  a  prostrate 
soul  that  I  am  to  receive  him ;  let  the  everlasting  doors 
fly  open  :  here  is  a  mighty  one  to  come,  him,  the  Lord  of 
glory.  Lord,  I  am  not  worthy  thou  shouldst  come  under 
my  roof;  1  know  if  thou  comest  thou  bringest  life  with 
thee,  and  salvation  with  thee  to  my  soul.  But  O  in  how 
humble  and  reverential  a  posture  must  the  soul  be  in  this 
thing !  And, 

(2.)  Joy.  He  is  to  be  received  and  resigned  unto  with 
highest  complacency;  with  amostcomplacential  reception 
and  resignation.  The  soul  is  glad  things  are  brought  to 
that  pass  between  God  and  him.  Oh,  blessed  be  God  for 
this  day,  that  he  hath  revealed  his  Christ,  and  hath  re- 
vealed him  in  me;  and  that  I  have  found  him,  and  in  him 
found  according  to  his  own  word,  "  They  that  find  me  find 
.ife,  and  shall  obtain  favour  of  the  Lord."  O !  what  a 
blessed  day  is  this  !  How  hath  God  signalized  this  day 
with  my  soul,  in  bringing  about  this  imion  and  commerce 
between  this  Christ  and  me  ! 

This  is  believing  Jesus  to  be  the  Christ.  If  you  believe 
it  to  purpose,  this  is  it.  And  pray  think  with  yourselves ; 
can  it  be  any  thing  less  than  this!  That  faith  that  is  short 
of  this  is  both  a  nullity  and  an  affront.  A  nuUitv,  a  va- 
nity as  to  you,  and  an  affront  as  to  God  and  Christ. 

To  you  a  nullity,  a  vanity,  a  nothing:  for  can  that  faith, 
that  belief,  signify  any  thing,  that  doth  not  reach  its  end  7 
I  pray  what  is  the  end,  think  you,  of  this  revelation  of 
Christ,  that  there  should  be  such  a  record  eitant  concern- 

*  Preached  April  2-2nd,  1694. 


ing  this  Jesus  that  he  is  the  Christ  ■?  Why  should  it  be  re- 
vealed "?  Why  should  it  be  declared  I  why  am  I  required 
to  believe  it  7  to  be  persuaded  in  my  heart  of  the  truth 
hereof  7  Can  it  be  for  any  end,  but  that  my  soul  may  be 
brought  into  a  vital,  unitive  closure  with  him  hereupon  7 
If  it  doth  not  effect  this,  it  effects  nothing.  It  is  from  hence 
my  Christianity  commenceth.  It  is  but  now  that  I  become 
a  Christian,  any  thing  besides  a  name.  When  my  soul 
passeth  into  this  union  with  him  by  consent,  by  reception, 
by  resignation,  now  I  become  a  Christian,  now  I  am  in 
Christ,  now  the  spirit  of  faith  hath  exerted  its  power  in 
my  soul,  without  which  there  is  no  believing.  "  We  hav- 
ing the  same  spirit  of  faith,  believe,"  2  Cor.  iv.  13.  There 
can  be  no  faith  to  purpose  without  a  spirit  of  faith.  Here 
doth  the  spirit  of  faith  exert  itself,  and  so  it  is  but  now 
that  I  do  begin  to  be  a  Christian  ;  for  he  that  hath  not  the 
spirit  of  Christ  is  none  of  his,  he  is  no  Christian  ;  let  him 
be  called  what  he  will,  let  men  call  him  what  they  please, 
he  is  none  of  Christ's.  And  what,  will  my  Christianity 
without  a  Christ  save  me,  or  do  me  any  good  7  To  have  a 
Christless  Christianity,  what  shall  I  be  the  better  for  that  7 

And  it  is  indeed  not  only  a  nullity  as  to  myself;  but  it 
is  an  affront  and  provocation  to  God  and  Christ,  if  in  be- 
lieving and  assenting  to  this  truth,  that  Jesus  is  the  Christ, 
my  soul  do  not  hereupon  unite  and  close  with  him  ;  for 
it  is  a  refusing  him  in  the  face  of  light.  It  is  a  refusing 
him,  when  I  know  and  profess  to  know  who  he  is.  I 
profess  this  Jesus  to  be  the  Christ,  and  yet  my  soul  stands 
out  against  him.  For  I  must  be  either  a  consenter  or  re- 
fuser. To  refuse  him  when  I  know  who  he  is,  when  I 
profess  to  believe  who  he  is,  this  is  higher  wickedness 
than  the  Jews  were  guilty  of  when  they  crucified  him  ; 
for  if  they  ha4  known  him  to  be  the  Lord  of  glory,  they 
would  not  have  crucified  him.  But  I  know  this  Jesus  is 
the  Christ,  yet  I  will  him  not.  "  You  will  not  come  to 
me,  that  you  may  have  life."  Here  is  a  knowing  and 
denying  at  once.  "  He  that  denieth  the  Son,  hath  not 
the  Father,"  1  John  ii.  23.  But  he  that  doth  acknow- 
ledge that  this  Jesus  is  the  Christ,  hath  the  Father  and 
the  Son  both  together.  If  it  be  vitally  acknowledged,  so 
as  that  the  soul  pass  hereby  into  union  with  both,  then  he 
hath  both. 

I  hope  we  speak  and  hear  of  these  things  with  a  design 
to  be  and  do  accordingly,  otherwise  here  is  time  the  most 
unhappily  thrown  away  that  could  have  been.  We  had 
been  better  treating  of  any  trivial  subject,  if  such  a  thing 
as  this  should  have  been  .spoken  or  been  attended  to  slightly, 
and  with  neglect.  All  lies  upon  this,  depends  upon  this: 
all  for  our  present  comfort  in  this  life  here  in  this  world, 
and  our  future  happy  blessed  life  in  the  other  world. 


SERMON  XLII.* 

1  John  V.  1. 
Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

And  thus,  what  this  faith,  concerning  Jesus's  being  the 
Son  of  God,  or  the  Christ,  doth  in  itself  import,  hath  been 
largely  shown.     And  now, 

II.  What  is  said  of  such  as  do  believe  this  with  this 
faith,  we  are  to  open  to  you,  to  wit,  what  this  being  "born 
of  God"  imports.  And  concerning  it,  I  shall  first  note  to 
you  two  things  in  general ;  and  then  come  to  give  you  a 
more  distinct  and  particular  account  of  it  afterwards.  In 
general, 

1.  That  this  must  needs  be  a  very  great  difference, 
which  such  a  work  as  this  makes  between  men  and  men, 
this  being  "  born  of  God."  The  difference  cannot  but  to 
every  one's  understanding  appear  very  great,  between  one 
that  is  born  of  God,  and  one  that  is  not  born  of  God  :  es- 
pecially too,  when  you  consider,  that  every  one  that  is  not 
horn  of  God,  is  of  the  seed  and  offspring  of  the  worst  fa- 
ther that  ever  was.  For  there  are  but  two  great  fathers 
whose  posterity  divide  all  mankind ;  they  that  have  not 


ON  REGENERATION. 


Serm.  XLII. 


God  for  their  Father,  as  being  born  of  him,  our  Lord  tells 
them,  "  You  are  of  your  father  the  devil,  and  his  works 
ye  will  do,"  John  viii.  44.  "  And  by  this  the  children  of 
&od  are  manifest,  and  the  children  of  the  devil,"  1  John 
iii.  10.  It  hath  enough  in  it  to  amaze  a  man's  soul,  to  have 
this  matter  represented  as  a  thing  doubted  of,  and  to  be  in- 
quired aboui.  To  which  of  these  fathers  do  I  relate  f  If 
the  one  of  them  be  not  my  father,  the  other  is.  This  must 
be  understood  (as  any  ordinary  understanding  will  easily 
apprehend)  not  concerning  a  person's  naturals  but  his 
morals.  When  a  man  is  said  to  be  a  child  of  the  devil,  it 
is  not  as  if  there  were  any  thing  of  positive  natural  being 
wrought  in  him  by  the  devil,  but  only  a  moral  depravation. 
And  so  when  any  are  the  children  of  God,  it  is  not  that 
any  new  natural  faculty  is  created,  but  the  faculties  that 
were  created  at  first,  and  that  are  depraved,  and  upon 
which  the  image  of  the  devil  is  impressed,  are  sanctified ; 
defaced,  and  purged  of  that  impurity,  and  stamped  with 
an  impression  from  the  Spirit  of  holiness,  which  is  the  re- 
generating Spirit. 

That  is  one  consideration,  and  a  mighty  one  it  is ;  and 
very  obvious,  one  would  think,  to  every  one's  thoughts, 
that  this  must  make  a  very  vast  difierence  between  men  to 
be  born  of  God,  and  not  to  be  born  of  him,  and  to  be  either 
of  his,  or  of  the  devil's  seed.    And,    ' 

2.  This  is  to  be  generally  noted  too,  that  this  diflference 
is  universal  upon  all  believers.  The  greatness  of  it,  and 
universality  of  it,  are  the  two  things  that  I  would  have 
previously  noted.  And  this  latter  you  have  expressly  in 
the  text,  "  Whosoever  believeth  that  Jesus  is  the  Christ, 
is  born  of  God."  Every  one,  without  exception.  So  that 
there  is  no  room  lett  for  .such  an  imagination  to  any  one. 
Is  it  not  possible  that  some  or  other  may  pass  fjr  believers, 
without  having  this  work  pa,ss  upon  them,  so  vastly  differ- 
encing men  from  one  another,  as  this  being  born  of  God 
is'!  A  great  thing  indeed!  What'?  may  none  pass  for  a 
believer  but  such  as  are  born  of  God '!  May  not  in  the 
census  some  or  other  escape  without  that  mark  upon  them'! 
No,  saith  the  apostle,  "  Who.soever  believeth  that  Jesus  is 
the  Christ,  is  born  of  God."  Let  him  call  himself  whatso- 
ever he  will,  he  is  real  infidel ;  let  him  be  never  so  much 
a  nominal  believer,  if  he  be  not  born  of  God,  his  believing 
of  this,  that  Jesus  is  the  Christ,  is  as  nothing  ;  it  is  no  be- 
lieving. As  in  another  case,  circumcision  goes  for  no  cir- 
cumcision, if  it  be  not  of  the  heart  and  spirit,  and  not  only 
of  the  letter.  As  circumcision  will  go  for  no  circumcision 
(where  there  is  the  very  thing  figured  and  represented)  if 
it  be  the  figure  and  no  more,  so  doth  such  a  pretended 
faith  go  for  no  faith,  (let  men  say  never  so  long  we  believe 
Jesus  is  the  Christ,)  if  they  be  not  born  of  God,  they  will 
never  pass  in  the  divine  estimate  for  believers. 

And  now  these  two  generals  being  noted,  we  must  come 
to  give  you  a  more  distinct  and  particular  account  what 
this  being  "  horn  of  God"  doth  import.  And  that  we  shall 
do  in  this  two-fold  gradation  :  1st,  Speaking  to  it  as  it  is  a 
birth  ;  and  '2dly,  As  it  is  a  being  born  of  God,  as  it  is  a 
divine  birth.  As  it  is  a  being  born  ;  and  as  it  is  a  being 
born  of  God.  The  latter  whereof,  as  you  may  ea.sily  ap- 
prehend, doth  greatly  sublimate  the  former,  and  raise  it 
higher,  and  should  raise  our  thoughts  and  apprehensions 
proportionably  higher  about  it. 

(I.)  As  this  work  done  upon  the  soul  is  called  a  birth, 
let  us  consider  it  so.  And  that  is  a  more  general  conside- 
ration, and  a  lower  one ;  and  as  a  fountain  and  substratum 
to  what  is  afterwards  to  be  added  under  the  other  more 
specifying  notion.  Why,  as  it  is  said  to  be  a  birth,  it  sig- 
nifies such  things  as  these, 

[1.]  A  real  new  product  in  the  sonl,  that  there  is  some- 
what really  produced  anew  in  it.  This  must  be  signified 
by  being  born.  Being  born  is  not  a  fiction,  is  not  a  fancy; 
it  is  not  an  imaginary  thing.  Being  born  signifies  a  real 
new  production,  that  there  is  really  somewhat  new  brought 
forth  into  being,  that  before  was  not ;  and  so  as  to  make 
the  subject  so  tar  another  thing  from  what  before  it  was ; 
or  works  such  an  imitation,  as  that  the  person  in  whom 
this  work  is  wrought,  is  not  what  before  he  was.  It  brings 
the  matter  to  this,  that  he  may  truly  say,  Ego  non  $um  ego, 
I  am  not  the  same  (I)  that  I  was.  As  the  apostle  saith  of 
himself,  1  Tim.  i.  11.  "  I  was  a  blasphemer,  I  was  a  per- 
secutor, I  was  injurious,  but  I  obtained  mercy."  And  that 


mercy  which  he  had  obtained,  had  made  him  quite  another 
man.  And  this  he  doth  not  speak  of  himself  as  a  single 
person  separately  considered,  but  he  speaks  of  himself  as 
a  pattern  to  all  that  should  thereafter  believe;  that  he  was 
taken  herein  as  set  for  a  pattern  (as  the  expression  is  in 
the  original)  what  mighty  changes  the  power  and  spirit  of 
grace  could  work  in  the  souls  of  men,  so  as  to  make  them 
so  much  other  men  from  themselves.  Is  it  very  true  in- 
deed, that  for  those  that  hitherto  continue  in  their  natural 
and  unregenerate  state,  they  are  not  all  sinners  alike,  they 
are  not  all  sinners  in  the  same  kind.  Every  such  sinner 
is  not  a  persecutor,  is  not  a  blasphemer.  But  every  such 
sinner  is  a  carnal  wretch,  a  stranger  to  God,  a!  ienated  from 
him,  unacquainted  with  him ;  one  that  hath  no  love  to  him, 
no  fear  of  him,  no  delight  in  him,  no  desire  to  please  him, 
no  design  to  serve  him.  "  No,  as  to  what  change  is  made 
in  me,  (saith  the  apostle,)  I  am  not  here  to  speak  of  myself 
as  a  single  person,  but  I  am  to  speak  of  myself  as  a  pattern, 
what  the  Almighty  Spirit  of  divine  grace  can  efl^ect  upon 
the  soul  of  a  man,  to  make  him  quite  another  sort  of  thing 
from  what  he  was."  There  is  somewhat  common  to  all 
unregenerate  persons,  and  to  all  regenerate  persons,  where- 
in such  a  pattern  may  very  well  reach  and  suit  every  one's 
ca.se.  Every  one  that  is  unregenerate,  is  a  stranger  to  God, 
unacquainted  with  him  ;  one  that  lives  as  without  him  in 
the  world  ;  that  hath  no  design  to  know  him,  or  love  him, 
or  please  him,  or  serve  or  glorify  him.  Every  one  that  is 
regenerate,  his  dispositions  are  changed  in  all  these  re- 
spects. Now  what  is  common  herein,  must  the  apostle  be 
understood  to  mean  himself  to  be,  a  pattern  to  subsequent 
believers ;  those  that  should  come  nereafter  to  believe. 
Wherever  that  believing  is,  there  is  this  change  ;  there  is 
that  imitation  in  the  subject,  as  will  speak  this  person  to  be 
new  born.  There  is  a  new  production  in  him,  by  which  he 
is  quite  another  sort  of  man  from  what  he  was.  "  Every 
one  that  is  in  Christ  (as  every  one  comes  to  be  in  him  by 
believing)  is  a  new  creature,"  2  Cor.  v.  17.  It  is  the  great 
de.sign  of  our  Lord  Jesus  Christ  (as  he  is  the  restorer  and 
repairer  of  the  ruins  of  a  lapsed  world,  and  of  a  corrupt 
nature  in  man,)  to  make  all  things  new,  so  far  as  his  de- 
sign takes  place  and  succeeds.  "  Behold  I  make  all  things 
new,"  Rev.  xxi.  5.  That  is  my  business  upon  which  I  am 
intent ;  so  that  there  is  a  real  new  production  every  where, 
where  there  is  faith  in  Christ  wrought,  in  every  such  per- 
son, which  makes  him  truly  differ  (and  not  in  imagination 
only)  from  what  he  was,  and  from  what  others  are.  And 
again , 

[2,]  As  this  is  a  real  production  to  be  thus  born,  new 
born  ;  so  it  is  a  spiritual  production,  in  contradistinction  to 
such  productions  as  lie  within  the  sphere  of  nature.  It  is 
an  extra-natural  production.  For,  as  I  told  you  before, 
this  makes  men  differ  from  what  they  were,  not  in  mere 
naturals,  but  morals  ;  and  so  it  is  an  extra-natural  produc- 
tion. It  doth  not  lie  in  the  sphere  of  nature,  but  lies  in 
the  sphere  of  grace.  You  may  collect  it  to  be  an  extra- 
natural  production  by  two  things  :  1st,  The  principal  seat 
of  it ;  and  2dly,  The  great  agent  that  is  employed  herein. 
The  prime  subject  of  it  is  the  mind  and  spirit.  The  great 
agent  employed  herein  is  our  Lord  Jesus  Christ,  as  it  ap- 
pears to  be  the  immediate  result  of  believing  this  Jesus  to 
be  the  Christ :  then  he  is  born  of  God.  "  If  any  man  be 
in  Christ,  he  is  a  new  creature." 

First,  Consider  the  former  of  these  ;  it  is  a  work,  the 
primary  subject  whereof  is  the  mind.  "  Be  not  conformed 
to  this  world,  but  be  ye  transformed  by  the  renewing  of 
your  mind."  Here  is  a  transformation  to  be  wrought,  by 
which  men  cease  to  be  conformed  to  the  world,  to  be  like 
the  world  as  they  were.  But  where  is  the  seat  of  this 
transformation  '!  "  Be  ye  transformed  by  the  renewing  of 
your  mind."  Romans  xii.  2.  and  so  Ephesians  iv.  22,  23. 
"  We  have  not  so  learned  Christ :  if  ye  have  heard  of  him, 
as  the  truth  is  in  Jesus,"  that  is,  "  to  put  ofl^  the  old  man 
which  is  corrupt  by  deceivable  lu.sts,  and  to  he  renewed  in 
the  spirit  of  your  mind."  If  you  have  heard  and  learned 
Christ,  or  the  truth  as  it  is  in  Jesus,  this  is  the  eflTect  of  it, 
that  you  "  be  renewed  in  the  spirit  of  your  mind."  It  i.s 
an  expression  that  hath  somewhat  more  of  emphasis  in  it, 
than  that  last  mentioned  expression.  Transformed  by  the 
renewing  of  the  mind,  doth  represent  the  subject  not  merely, 
not  only  as  a  knowing  thing,  but  as  an  active  thing ;  as  the 


Serm.  XLII. 


ON  REGENERATION. 


895 


very  action  of  spirit  speaks  activity  or  active  vigour.  And 
so  it  is  not  a  mere  contemplative  knowing  which  belongs 
to  the  mind  alone,  abstractly  considered;  but  there  being 
spirit  in  that  mind,  that  turns  all  that  knowledge  into  vital 
principles,  suitable  for  present  actions  and  operations. 
And  this  is  the  very  centre  of  that  subject,  or  seat  of  this 
renovation,  or  transforming  change.  You  must  be  renew- 
ed in  this  faculty,  not  only  as  it  is  cognitive,  but  as  it  is 
active ;  as  there  is  a  spirit  suiting  it  for  vigorous  acting 
centring  in  it.  Here  is  the  seat  of  this  renovation.  This 
plainly  speaks  this  to  be  an  extra-natural  production,  as 
well  as  it  speaks  it  to  be  a  real  one,  as  before  was  said. 

Secondly,  If  we  consider  Christ  as  the  ministering  agent 
here,  and  as  he  was  the  prime  minister  of  the  Gospel  by 
which  this  work  is  effected  and  done  upon  souls.  It  did 
not  belong  to  him  in  this  capacity,  as  he  was  Christ,  merely 
to  bring  forth  a.  new  natural  production  into  the  old  world. 
It  is  true  that  belongs  to  him  too,  but  under  another  notion, 
as  he  was  the  Creator  of  all  things,  things  visible  and 
invisible,  things  in  heaven  and  things  on  earth ;  all  were 
created  by  him  and  for  him,  to  wit,  if  you  consider  him  in 
his  abstract  Deity.  But  the  name  Christ  is  the  appro- 
priated name  of  his  ofhce,  as  he  is  the  Mediator.  Every 
one  that  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 
Believing  him  to  be  Christ,  that  is,  to  be  the  restorer  of  a 
lapsed,  perishing  world,  not  the  creator  of  it,  as  he  was  at 
the  first,  which  belongs  to  him  in  that  distinct  natural 
capacity  ;  but  look  upon  him  as  a  con.stituted  Mediator,  a 
restorer  and  repairer  of  fallen,  ruined,  perishing  creatures ; 
look  upon  him  so  as  the  name  Christ  signifies  him  to  be, 
and  so  he  is  the  agent  in  this  great  work.  "  He  that  be- 
lieveth him  to  be  the  Christ,  is  born  of  God."  "  And  he 
that  is  in  Christ,  is  a  new  creature,"  2  Cor.  v.  17.  and 
again,  Ephes.  ii.  10.  "  We  are  his  workmanship,  created 
in  Christ  Jesus  unto  good  works."  Whatsoever  lay  within 
the  confines  and  limits  of  nature,  would  do  us  no  good, 
that  is  all  but  self  We  are  not  saved  by  ourselves,  but  we 
are  saved  by  grace,  and  not  by  nature,  or  any  thing  natural, 
as  you  have  it  in  that  context.  How  is  that  1  Why,  we 
are  his  workmanship,  created  in  Christ  Jesus  unto  good 
works.  Now  the  agency  of  Christ  Jesus  as  he  is  the 
Christ,  it  lies  within  the  sphere  of  grace,  (by  which  it  is 
said  we  are  saved,)  not  within  the  sphere  of  nature.  And 
therefore  it  is  not  nature  that  doth  the  business.  We  must 
look  upon  this  as  an  extra-natural,  supernatural  production, 
both  as  it  is  our  mind,  and  the  very  spirit  which  is  to  be  the 
seat  and  subject  of  it ;  and  as  our  Lord  Jesus,  even  as  he  is 
the  Christ,  that  is  to  be  the  great  agent  therein.     But  again, 

[3.]  As  this  is  a  birth,  .so  we  must  consider  it  to  be  a 
total  production,  such  a  one  as  carries  an  entireness  with 
it  :  for  so  it  is  too  with  all  such  productions  that  are  pro- 
perly called  births.  A  birth  is  not  the  production  of  a  leg, 
or  an  arm,  or  an  eye,  but  it  is  the  production  of  an  entire 
human  creature.  And  so  is  this  work  represented  :  it  is 
called  the  putting  on  of  a  new  man.  I  pray  consider  this  ; 
the  words  of  God  are  weighty  words,  and  claim  to  be  pon- 
dered with  serious  and  deeply  considerins  thoughts.  I 
beseech  you,  why  is  that  change  wrought  in  regeneration, 
signified  by  putting  on  of  a  new  man?  What  can  it  sig- 
nify less  than  this,  that  it  must  be  a  total  change  1  The 
production  carries  an  entireness  in  it.  As  you  do  not  call 
a  finger  or  a  toe  a  man,  but  the  whole  fabric  and  frame 
animated  by  a  human  spirit ;  this  is  the  man.  Now  here 
is  an  old  man  "  put  off,  that  was  corrupt  by  deceivable 
lusts,"  and  then  a  new  man  put  on,  "which  'after  God  is 
created  in  righteousness  and  true  holiness."  Some  way  or 
other,  indeed,  this  renewing  work  lies  bespread  through 
the  whole  man.  Therefore  the  apostle  prayed  for  the 
Thessalonians,  (1  Epistle,  v.  23.)  that  they  might  be  sanc- 
tified throughout  in  their  whole  spirit,  soul," and  body; 
meaning  by  the  first,  the  higher  and  nobler  faculties,  or,  as 
we  may  call  it,  the  upper  soul.  By  the  second,  the  lower 
soul,  as  it  is  that  seat  of  internal  sense,  imagination,  appe- 
tition,  passion,  fancy.  And  then  the  body,  according  as 
that  mav  in  a  secondary  sense  be  said  to  be  the  seat  of  a 
sanctifying  impression,  the  .several  parts  of  that  being  now 
more  governable  by  a  rectified  mind  and  spirit,  more  use- 
able for  God,  the  several  parts  thereof  being  so  made  in- 
struments of  righteousness  for  the  serving  of  God,  as  the 
expression  is,  Rom.  vi.  19.     It  being  evident,  that  where 


the  Spirit  of  holiness  doth  obtain  and  take  place,  or  where 
the  regenerating  work  is  really  eflected,  men  do  thereupon 
more  make  it  their  business  to  govern  the  oiuward  man 
subserviently  to  the  inner,  and  the  lower  soul  subservient 
to  the  upper ;  and  the  very  parts  of  the  body,  too,  subser- 
viceable  to  both,  that  they  may  be  instruments  for  the  ser- 
ving of  God.  Wherever  there  is  more  of  the  regenerating 
power  and  spirit  of  grace  residing  and  ruling  in  the  inner 
man,  so  much  the  more  there  will  be  of  a  severe  restraint, 
from  a  divine  principle.  So  much  the  more  there  will  be 
of  a  severe  restraint  upon  licentious,  unbridled  appetite  : 
so  much  the  more  careful  such  will  be  to  preserve  their 
bodies  in  a  useable  posture  for  the  service  of  God,  remem- 
bering that  even  their  bodies  themselves  are  the  outward 
temples  of  a  deity.  "  Know  ye  not  that  ye  are  the  temples 
of  God,  and  that  the  Spirit  of  God  dwellelh  in  youV 
1  Cor.  iii.  16.  And  every  man  is  therefore  taught  and  re- 
quired to  possess  his  body  in  san'"!fication  and  honour, 
remembering  that  even  his  very  flesh  itself  hath  undergone 
a  dedication,  being  washed  with  pure  water,  to  signify  its 
being  prest  into  a  subserviency  to  the  great  God  and  the 
Redeemer,  under  the  conduct  and  government  of  his  Spirit. 
"  Let  us  draw  nigh  (we  that  have  lived  at  a  distance,  and 
strangers)  with  a  true  heart,  in  full  assurance  of  faith, 
having  our  hearts  sprinkled  from  an  evil  conscience,  and 
our  bodies  washed  with  pure  water,  to  signify,  that  in  body 
and  spirit  we  have  been  devoted,  Heb.  x.  '22.  agreeing  with 
that  1  Cor.  vi.  latter  end,  "  You  are  not  your  own,  you 
are  bought  with  a 'price:  therefore  glorify  God  in  your 
spirit,  and  in  your  bodies,  which  are  both  his."  And  so 
by  participation,  and  secondarily,  the  sanctifying  impres- 
sion comes  to  obtain  in  that  which  is  the  lowest  in  the  na- 
ture of  men.  They  are  to  be  sanctified  throughout ;  there- 
fore this  is  a  total  production:  that  holy  rectitude  which 
is  effected  by  regeneration,  or  this  new  birth,  takes  place 
in  every  thing  belonging  to  the  nature  of  man.  Therefore 
be  not  so  vague  as  to  imagine,  that  if  there  be  somewhat 
done  in  some  one  faculty,  this  is  regeneration,  or  that  this 
speaks  a  man  new  born.  If  now  and  then  there  be  a  right 
thought  injected  and  cast  in,  if  there  be  an  inclination, 
some  motion  or  desire;  if  something  of  convictive  light  be 
struck  into  a  man's  conscience;  is  this  regeneration'?  Is 
this  being  new  born  1  No,  that  makes  all  things  new :  "If 
any  man  is  in  Christ,  he  is  a  new  creature  ;  old  things  are 
done  away,  all  things  are  become  new."  There  is  a  new  i:i ;  r  ' , 
a  new  judgment,  a  new  conscience,  a  new  will,  newdesut  -, 
new  delights,  new  love,  new  fear,  every  thing  new.  And, 
[4.]  This  birth,  as  it  is  a  birth,  signifies  a  permanent 
production,  an  effect  that  is  permanent,  lasting,  and  con- 
tinued. This  is  obvious  to  every  one  that  considers  the 
common  notion  of  a  birth:  for  whatsoever  it  is  (as  to  essen- 
tials) that  any  one  is,  (as  he  is  born,)  the  same  he  is  to  be 
as  long  as  he  lives.  Whatsoever  he  is  by  birth,  as  to  the 
essentials  of  that  being  which  by  birth  now  comes  to  take 
place  in  this  world,  he  is  the  same  thing  all  his  days. 
Therefore,  this  must  be  some  permanent,  lasting,  abiding 
work  and  impression  upon  the  soul.  It  is  not  some  light 
subetaneous  passion  that  is  raised  in  a  moment,  and  gone 
in  a  moment.  There  may  be  many  such  subetaneous  pas- 
sions raised  in  the  souls  that  live  under  the  Gospel,  which 
vanish  and  come  to  nothing ;  soon  raised  and  soon  gone. 
A  sudden  thought  injected,  a  beam  of  convictive  light  that 
strikes  into  the  conscience,  a  pang  of  terror  that  seizeth, 
some  sudden  rapid  workings  of  desire:  O!  that  my  sins 
were  pardoned,  0  !  that  there  were  a  peace  between  God 
and  me!  Is  this  being  born'?  That  signifies  a  work  done, 
which  lasts  and  continues.  They  that  give  us  an  account 
of  qualities,  do  distinguish  between  these  two  things,  pa- 
tibllif  qunlitas  et  passio.  Implying,  that  the  latter  of  these, 
though  it  may  be  a  real  thing,  yet  it  may  be  .so  sudden  a 
thing,  so  soon  up,  so  soon  down,  that  one  is  capable  of  deno- 
mination from  it  no  more  than  a  man  is  to  be  known  by  a 
sudden  blush  in  his  face,  or  that  he  should  grow  unknown 
because  he  wants  it.  This  is  a  continuing  thing.  He  that 
is  by  this  birth  to  be  denominated  to  he  a  believer  as  to  the 
great  faith  of  the  Gospel,  that  Jesus  is  the  Christ.  Is  such  a 
one  born  of  God  1  Yes,  as  long  as  he  is  a  believer  he  is  born 
of  God.  Doth  he  believe  to  the  saving  of  his  souH  This 
impression,  by  which  it  is  said  he  is  born  of  God,  it  is  co- 
extensive, it  is  commensurate;  so  that  it  signifies  .some 


896 


ON  REGENERATION. 


Seem.  XLIII. 


other  kind  of  impression  than  what  a  man  can  have  to-day 
and  lose  to-morrow ;  or  what  may  vary  and  alter  with  him 
(it  may  be)  twenty  times  in  the  same  day.  For,  do  but 
consider  the  reason  of  the  thing :  what  a  man  is  when  he 
is  born,  that  he  is  when  he  dies;  as  to  essentials  he  is  the 
same  creature  all  his  time. 

These  are  things  that  plainly  and  evidently  belong  to 
this  great  production  in  the  soul,  even  as  it  is  signified  by 
the  name  of  a  "birth."  That  is  only  taking  in  "that  it  is 
a  secondary  birth,  and  such  a  one  as  whereof  our  Lord 
Jesus  Christ  is  the  author  and  immediate  agent,  and  in  a 
pre-existing  subject  that  is  changed,  and  iafluenced,  and 
wrought  upon  thereby.    But  then, 

2.  There  is  yet  a  further  and  fuller  account  to  be  given 
of  this  effect  and  work  upon  the  soul,  as  it  is  here  signified 
to  be  a  divine  birth ;  or  as  he  that  is  said  to  be  a  believer 
with  this  faith,  that  Jesus  is  the  Christ,  is  not  only  said  to 
be  born,  but  said  to  be  born  of  God.  Accordingly  to  what 
we  so  expressly  have  by  the  same  apostle  in  his  Gospel, 
John  i.  1-2,  13.  "  To  as  many  as  have  received  him,  to 
them  gave  he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name  ;  which  were  born,  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God."  And  observe  this,  for  it  is  most  observable. 
"  He  that  believeth  that  Jesus  is  the  Christ,  is  born  of 
God,"  .so  saith  the  text.  And  that  other  text  first  saith, 
"  they  that  believe  on  his  name,"  receiving  him  with  such 
a  faith  as  I  have  opened  to  you  at  large,  doth  signify  such 
faith  by  which  we  truly  believe  Jesus  is  the  Christ;  they 
are  the  sons  of  God,  born  of  Gotl.  But  do  you  think  any 
are  the  sons  of  God  that  are  not  born  of  God  ^  Therefore, 
the  next  words  immediately  subjoin,  "  who  were  born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 
but  of  God."  Here  is  a  divine  birth  immediately  depend- 
ing upon  God.  Wheresoever  the  spirit  and  power  of  this 
faith  doth  obtain  and  lake  place  in  the  soul,  so  that  if  any 
do  believe  on  his  name  and  receive  him  as  Christ,  they 
are  the  sons  of  God ;  becau.se  they  are  born  of  him.  Why 
should  they  not  be  called  sons,  that  have  the  divine  nature 
ii  them,  resembling  God's  own  t  Theirs  is  not  like  a  hu- 
man geniture  or  birth.  It  is  not  of  blood,  or  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God.  They  are 
heaven  born,  an  immediate  divine  production. 

O  what  deep  thoughts  of  heart  doth  all  this  claim  for  us ! 
and  pray  let  us  bethink  ourselves.  We  here  meet  as  a 
Christian  assembly.  You  see  by  this  what  a  Christian  is. 
And  all  will  agree  (no  doubt)  in  the  common  notion,  a 
Christian  is  one  that  believeth  that  Jesus  is  the  Christ. 
But  you  see  who  are  reckoned  to  believe  to  this  purpose, 
such  as  are  born  thereupon  another  sort  of  creatures  from 
what  they  were,  and  so  continue  as  long  as  they  live:  and 
such  as  are  heaven  born,  born  of  God  by  immediate  divine 
operation  and  influence,  a  mighty  power  from  God  coming 
upon  their  souls,  conforming  them  to  God,  addicting  them 
to  God,  uniting  them  with  God,  making  them  to  centre  in 
God,  taking  them  off  from  all  this  world;  so  as  that  it  may 
appear  it  is  not  the  spirit  of  this  world  that  hath  done  this 
work  upon  them.  We  have  not  received  the  spirit  of  this 
world,  such  a  spirit  as  unites  us  with  the  world,  but  the 
spirit  that  is  from  God,  tliat  suits  us  to  God  and  to  divine 
things,  and  makes  us  savour  the  things  of  God,  take  de- 
light in  them,  and  that  attempers  us  more  and  more  to 
that  state  wherein  God  is  to  be  all  in  all  with  us.  So  as 
that  we  are  dead  in  this  world.  In  this  sense,  to  be  born 
is  to  die.  Every  one  that  is  thns  born,  dies  at  the  same 
time  :  that  is,  when  he  is  born  to  God,  and  made  alive  to 
God  through  Jesus  Christ,  he  is  dead  and  crucified  to  the 
world:  it  becomes  a  despicable  thing.  Hereupon  he  can 
be  content  to  stay  a  little  while  to  serve  God,  hut  he  cannot 
endure  to  be  without  God  in  this  world.  And  he  hopes 
not  to  be  in  it  long  neither,  but  to  be  with  him  immediate- 
ly who  is  to  us  our  all  in  all. 

It  is  a  great  thing  to  be  a  Christian  !  O  that  it  were 
more  understood  what  the  Christian  names  signifies.  If 
Christianity  be  not  a  shadow;  if  it  were  not  a  design  un- 
worthy of  the  descent  of  the  Son  of  God  into  this  world  to 
bestow  upon  men  a  new  name,  but  let  them  be  the  same 
men  under  that  new  name,  earthly,  terrene,  impure  crea- 
tures, and  strangers  to  God  as  much  as  ever,  only  called 
"  Pmached  April  29th,  1694. 


Christians,  as  full  of  carnality,  as  full  of  enmity  to  God  and 
godliness,  as  full  of  distempered  affections  towards  one  ano- 
ther ;  in  wrath,  animosity,  envy,  self-design  in  opposition 
to  every  thing  that  stands  in  their  way,  ready  (if  it  were  in 
their  power)  to  ruin  every  body  that  opposes  their  secular 
interest ;  then  Christianity  is  a  great  thing.  For  is  this 
God-like,  is  it  like  one  born  of  God,  "  who  is  love!"  Ad- 
dictedness  to  a  party,  is  that  to  be  born  of  God  1  Do  you 
think  it  to  be  of  this  or  that  party  is  to  be  bom  of  God  1  It 
is  to  be  made  a  good  man,  a  holy  man,  a  lover  of  good  men 
and  of  goodness,  be  his  denomination  or  name  what  it  will. 
To  be  born  of  God  signifies  a  universalized  mind  and  spi- 
rit, that  bears  some  image  of  the  Divine  Infinity ;  not  in 
essence,  not  in  being,  not  in  presence,  not  in  power ;  that 
is  impossible ;  but  in  aim  and  design,  that  is,  that  as  He 
cannot  possibly  be  confined  any  way,  so  I  will  not  confine 
myself  To  have  a  universalized  mind  and  spirit,  co-ex- 
istent (as  it  were)  with  the  creation,  labouring  to  do  all  the 
good  that  is  possible  every  where,  so  far  as  any  power  of 
mine  can  extend  ;  and  where  no  power  of  mine  can  ex- 
tend, thither  my  desire  and  prayer  shall  extend.  Such  a 
one  as  is  born  of  God  is  like  God,  ready  to  scatter  every 
where  divine  blessings  through  the  world.  This  is  one 
born  of  God ;  that  as  He  fills  the  whole  earth  with  his 
goodness,  so  I  would  by  all  acts  of  benefaction,  as  much 
as  lies  in  my  compass ;  never  limiting  myself  in  aim  or 
design,  though  my  capacity  do  never  so  much  limit  me. 

But  these  are  things  that  must  be  enlarged  on  hereafter. 
Only  let  us  consider  now,  how  high  a  pretence  it  is  for 
any  man  to  pretend  himself  to  be  a  believer,  or  a  Christian; 
one  that  believes  Jesus  to  be  the  Christ :  If  I  should  ask 
any  one  this  question.  Do  you  believe  Jesus  to  be  the 
Christ  1  And  he  answer  me  suddenly,  and  without  con- 
sideration. Yes,  I  believe  Jesus  to  be  the  Christ.  I  would 
not  be  so  uncharitable  as  to  censure  any  body  ihat  so  an- 
swers; I  would  hope  that  he  answers  considerately,  and 
as  the  truth  of  the  matter  is.  But  I  would  give  him  all  the 
occasion  I  could  of  considering  himself  and  of  judging 
himself,  though  I  will  not  judge  him.  Pray  think  with 
yourselves  what  you  say,  when  you  say  you  believe  Jesus 
to  be  the  Christ ;  for  every  one  that  so  believes  is  born  of 
God,  and  hath  that  mighty  universal  change  wrought  in 
the  very  habit  of  his  soul,  that  makes  him  imitate  God,  that 
conforms  him  to  God,  and  inclines  to  God,  and  makes  him 
value  communion  with  God  above  all  things  in  this  world. 


SERMON  XLIII.' 


1  John  V.  I. 
Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

But  now,  to  speak  more  distinctly  to  this  work  as  it  is 
signified  by  a  divine  birth,  or  being  born  of  God,  there  are 
two  things  of  which  we  must  have  a  distinct  considera- 
tion :  First,  the  influence  by  which  it  is  produced  ;  and 
secondly,  the  product  itself 

(1.)  The  influence  by  which  it  is  produced.  And  that 
we  must  carefully  distinguish  from  these  two  things :  First, 
from  what  is  superior  to  it  in  the  kind  of  influence;  and 
secondly,  from  what  is  inferior. 

[1.]  From  what  is  superior  to  it,  and  ought  to  be  con- 
ceived infinitely  superior.  And  that  is  the  influence  by 
which  the  eternal  Son  is  begolten  of  the  Father.  That 
cannot  be  called  a  created  influence,  as  that  which  is  com- 
mon to  this  work  with  all  other  creatures  must  be.  But  it 
mav  he  truly  procreated,  because  he  is  said  to  be  begotten ; 
the' only-begotten  Son  of  the  Father.  Begotten  he  is,  but 
so  begotten  as  none  besides:  not  so  beffotlen  as  a  creature 
is.  We  shall  show  you  the  difference  by  and  by.  But  we 
are  to  consider  these  as  infinitely  different.  The  manner 
by  which  God  is  said  to  beget  his  own  eternal  Son,  and 
that  by  which  he  doth  beget  all  that  are,  in  the  sen.se  of  the 
text,  born  of  him,  differ:  and  especially  in  these  two  things 
lies  the  difference;  first,  that  the  former  is  eternal,  whereas 


Serm.  XLIII. 


ON  REGENERATION. 


89- 


the  latter  is  temporary ;  and  secondly,  the  former  is  neces- 
sary, whereas  the  latter  is  arbitrary.  And  pray  note  these 
two  great  differences.     The  former,  I  say,  is, 

First,  Eternal.  He  that  is  said  to  be  the  only-begotten 
Son,  "  We  beheld  his  glory  as  the  glory  of  the  only-begot- 
ten Son  of  the  Father,  full  of  grace  and  truth,"  John  i.  14. 
He  is  the  only-begotten  Son  in  that  peculiar  and  most 
noble  sense,  to  wit,  that  he  was  begotten  from  eternity.  So 
you  find,  Micah  v.  2.  "his  goings  forth  were  from  ever- 
lasting; of  old,  and  from  everlasting."  So  that  there  was 
no  moment  conceivable,  not  only  in  time,  but  in  all  fore- 
going eternity,  wherein  he  was  not  by  an  everlasting  resul- 
tancy  (as  we  may  speak)  from  the  Father.  His  goings 
forth  were  from  everlasting.  It  is  not  thus  as  to  creatures ; 
not  as  to  the  most  excellent  sort  of  creatures,  this  same 
more  noble  creature,  the  new  creature,  the  divine  creature, 
(being  yet  but  a  creature ;)  it  had  its  beginning,  and  may 
have  its  very  late  beginning,  as  all  creatures  do  begin  to 
be  at  one  time  or  other.     And, 

Secondly,  The  influence  in  the  former  is  necessary  ;  in 
reference  to  the  latter,  this  and  all  other  creatures  are  but 
arbitrary.  Whatever  is  created  is  created  by  an  arbitrary 
influence.  "  For  thy  pleasure,  or  by  thy  will  (as  those 
words.  Rev.  iv.  II.  may  be  read)  they  are  and  were  cre- 
ated." Whatsoever  is  created,  is  the  product  of  the  Divine 
will,  depends  upon  an  antecedent  act  of  will,  determining 
whether  it  shall  be  or  not  be.  But  this  could  not  be  the 
case  as  to  the  eternal  generation  of  the  Son,  even  from 
thence,  (as  it  hath  been  said,)  that  it  was  "  from  everlast- 
ing :"  for  whatsoever  did  depend  upon  an  act  of  will,  de- 
termining whether  it  should  be  or  not  be,  that  is  an  ante- 
cedent of  will ;  not  concomitant,  but  antecedent ;  and  so 
whether  it  should  be  or  not  be,  must  have  had  a  beginning, 
and  could  not  be  pre-existent,  could  not  be  from  all  eter- 
nity. Though  indeed  such  productions  may  be  to  all 
eternity,  (as  it  is  with  the  spirits  and  souls  of  men,)  they 
cannot  have  been  from  all  eternity,  if  it  depend  upon 
choice  whether  they  should  be  or  not  be.  But  the  other 
wasagenerative  influence,  that  did  not  depend  upon  choice, 
but  necessity  of  nature.  He  was  the  Son  by  natural,  ne- 
cessary, eternal  promauation ;  as  necessarily  the  Son,  as 
the  Father  the  Father;  he  resulting  from  him  as  his  ever- 
lasting substantial  image.  As  if  the  sun  in  the  firmament, 
instead  of  projecting  its  beams  round  about,  did  invert 
them,  and  so  there  were  a  necessary  production  of  a  sun 
in  a  Sim,  not  depending  upon  choice,  but  from  an  ever- 
lasting necessity  of  nature;  so  he  is  said  to  be  the  only- 
begotten  Son  of  the  Father.  Though  he  hath  many  sons, 
as  you  that  are  said  to  be  begotten,  and  born  of  him  ;  but 
in  an  inferior  sense,  as  a  greater  difference  cannot  be  sup- 
posed than  to  be  from  necessity  of  nature,  and  to  be  from 
arbitrary  choice,  at  will  and  pleasure.  "  Of  his  own  will 
begat  he  us,  to  be  the  first-fruits  of  his  creatures  ;"  James  i. 
18.  he  did  it  when  he  might  not  have  done  it.  That  is  one 
distinction  that  is  necessary  to  be  made  in  this  case,  between 
this  begetting  and  what  is  infinitely  inferior  to  it,  to  wit, 
that  of  the  only-begotten  Son  of  God.     But  then, 

[2.]  We  are  to  distinguish  it  too  from  that  which  is  un- 
speakably inferior  to  it,  as  well  as  that  which  is  superior  ; 
that  is,  we  are  to  distinguish  it  from  the  production  of  in- 
ferior things,  that  are  of  a  lower  nature  and  value,  which 
though  they  are  called  God's  creatures,  yet  are  they  never 
in  any  sense  to  be  called  his  sons.  And  we  must  therefore 
consider  the  special  kind  and  nature  of  this  productive  in- 
fluence in  this  respect,  as  it  is  to  be  distinguished  from  all 
that  which  is  merely  creative,  and  not  generative  at  all.  It 
is  true,  indeed,  that  the  generative  influence  is  creative  too 
within  the  universe  of  created  beings,  so  as  that  God's 
children  as  such  are  his  creatures :  for  they  are  called  new 
creatures.  But  though  all  his  children  are  his  creatures, 
yet  all  his  creatures  are  not  his  children.  There  is 
somewhat  peculiar  not  only  in  respect  of  the  thing  pro- 
duced, but  in  respect  of  the  productive  influence  too. 
And  so  we  must  note  to  you  these  differences  : 

First,  that  this  difference  is  spiritual,  I  say  ;  it  is  purely 
spiritual.  It  is  called  so,  both  in  respect  of  the  cause  and 
of  the  effect.  As  it  is  from  the  cause,  and  as  it  terminates 
in  the  efl^ect,  so  we  are  given  to  understand  that  it  is  spiri- 
tual; it  hath  the  name  of  Spirit  put  upon  it,  John  iii.  6. 
"  That  which  is  born  of  the  Spirit  is  spirit."    There  is 


Spirit  producing,  and  spirit  produced  thereby.  The  influ- 
ential cause,  as  such,  is  the  Divine  Spirit,  (for  we  consider 
now  the  spirituality  of  the  influence,  not  of  the  thing  pro- 
duced thereby.)  "  Except  a  man  be  born  again  of  water 
and  of  the  Spirit,  (or  the  Holy  Ghost,)  he  cannot  enter  into 
the  kingdom  of  God."  It  is  not  enough  (as  if  he  should 
have  said)  that  a  man  be  baptized;  that  will  not  do  the 
business,  that  may  leave  him  short  of  regeneration,  of 
heaven,  and  the  kingdom  of  God.  It  is  spoken  by  way  of 
allusion  to  the  Jewish  baptisms  that  were  before  the 
Christian  institution;  for  there  were  two  sorts  of  prose- 
lytes among  the  Jews ;  (long  before  Christianity  under  that 
name  came  to  obtain  in  the  world  ;)  those  that  were  called 
proselj'tes  of  the  gate,  and  those  that  were  called  proselytes 
of  justice.  And  for  the  latter  sort,  they  were  always  ad- 
mitted into  the  Jewish  church  by  baptism  ;  and  therefore 
doth  our  Saviour  justly  upbraid  it  to  Nicodemus,  that  he 
being  a  master  in  Israel,  should  understand  so  little  of  the 
mysteries  of  regeneration.  "  Art  thou  a  master  in  Israel, 
and  knowest  not  these  things'!"  Dost  thou  not  understand 
the  meaning  of  a  usage  so  common  among  yourselves  1 
For  at  those  baptisms  they  used  to  have  a  new  father  and 
a  new  mother,  new  kindred,  new  brethren,  new  sisters, 
declaratively.  This  was  a  thing  wont  to  be  declared  in 
the  solemnity  of  those  baptisms,  as  their  own  records  in- 
form. Now,  saith  our  Saviour,  dost  thou  think  this  thing, 
so  used  among  yourselves,  had  no  meaning  1  Art  thou  a 
master  in  Israel,  one  of  the  teachers  and  doctors,  and  dost 
not  understand  this  thing;  that  besides  the  external,  sig- 
nificant baptism,  there  must  be  a  signified  internal  bap- 
tism >.  And  what  could  that  be  but  the  baptism  of  the 
Holy  Ghost,  renewing  the  nature,  transforming  the  soul, 
altering  the  habitual  inclination,  creating  a  new  man,  a 
new  divine  creature  1  So  that  it  must  be  a  mighty  pene- 
trative, spiritual  influence,  full  of  vital  life  and  vigour  dif- 
fused through  the  soul,  that  makes  this  birth,  when  one  is 
said  to  be  born  of  God.  There  is  a  spiritual  production, 
and  it  is  of  Spirit.  That  which  is  born  of  the  Spirit  is 
spirit :  under  that  notion,  and  as  such  we  conceive  it  in 
relation  to  action,  it  speaks  a  mighty  vigour,  and  vivacity, 
and  operaliveness.  For  matter,  as  matter  can  effect  no- 
thing, work  nothing,  it  hath  no  operativeness,  no  ris,  no 
energy  in  it,  it  is  a  mere  passive  thing;  but  the  fountain 
of  all  actinty,  life  and  vigour,  is  Spirit,  a  spiritual  being; 
and  the  generative  influence  in  this  work  is  such. 

Secondly,  It  is  intellectual  as  well  as  spiritual;  such  as 
carries  mental  light  in  it,  For  when  God  doth  this  work 
upon  souls,  he  is  said  to  shine  into  them.  God  that  com- 
manded light  to  shine  out  of  darkness,  "  hath  shined  into 
our  hearts,  to  give  the  light  of  his  own  glory  in  the  face  of 
Jesus  Christ."  He  doth  this  work  as  the  Father  of  lights. 
"  Every  good  gift  and  perfect  giving  proceeds  from  the 
Father  of  lights,"  James  i.  17.  Even  as  it  is  such; 
whereupon  (as  we  shall  in  the  proper  place  come  to  note 
to  you)  these  children  are  called  "children  of  light,"  as  he 
is  the  "  Father  of  lights,"  And  whereas  the  thing  produced 
is  the  Divine  image,  this  is  to  be  renewed  in  knowledge, 
or,  "they  are  renewed  in  knowledge  after  the  image  of 
Him  that  created  them,"  Col,  iii,  10.  After  the  image  of 
their  Creator,  who  is  the  fountain  of  all  knowledge  and 
wisdom.  All  the  treasures  of  wisdom  and  knowledge  are 
originally  and  essentially  in  God,  and  communicatively 
and  derivately  in  Christ,  they  are  all  hid  in  him.  And 
so  there  is  a  derivation  even  in  this  work,  unto  the  effect 
produced ;  and  therefore  it  must  be  considered  in  the  pro- 
ductive influence.  Here  is  a  radiation  of  light  into  the 
soul.  He  hath  "  called  us  out  of  darkness  into  his  mar- 
vellous light,"  The  light  of  divine  truth,  by  which  these 
great  things  that  do  concern  us  God-ward  are  revealed 
which  were  all  his  before.  Therefore  as  to  the  matter  of 
the  production,  or  the  productive  influence,  these  are  said 
to  be  "born  of  God."  These  children  of  God  are  said  to  be 
born  of  Divine  truth  ;  which  is  that  light  which  shines  into 
the  soul,  exhibiting  to  us  such  things,  not  as  will  satisfy 
curiosity,  but  necessity —answer  the  necessary  purposes  of 
our  souls.  "Of  his  own  will  begat  he  us  by  the  word  of 
truth,  that  we  should  be  to  him  the  first-fruits  of  his  crea- 
tures." And,  I  Pet.  i.  23.  "  Being  born,  not  of  corrnptible 
seed,  but  of  incorruptible,  by  the  word  of  God,"  Divine 
truth  :  "  seeing  yon  have  purified  your  souls  (as  it  is  said 


ON  REGENERATION. 


Sebm.  XLIIi. 


before)  in  obeying  the  truth."  They  had  received  that  truth 
which  carried  with  it  a  transforming  power,  by  which  they 
became  subdued  thereunto,  and  were  made  to  receive  the 
impression  thereof,  accordingto  that  of  our  Saviour, "  Sanc- 
tify them  through  thy  truth:  thy  word  is  truth,"  John 
xvii.  17.  "  And  we  give  thanks  always  to  God,  for  you, 
(saith  the  apostle  to  the  Thessalonians,)  that  God  hath 
chosen  you  to  salvation,  through  sanctification  of  the  Spirit, 
and  belief  of  the  truth,"  2  Thess.  ii.  13.  So  that  divine 
truth  and  light  is  the  immortal  seed  out  of  which  this 
divine  production  springs  in  the  soul.  The  productive 
influence  is  illuminative ;  divine  truth,  in  the  light  and 
lustre  and  glory  of  it,  being  darted  into  the  very  heart, 
hath  made  light  to  shine  into  the  heart,  even  the  light  of 
the  knowledge  of  God's  own  glory,  2  Cor.  iv.  6.  And 
again. 

Thirdly,  It  is  a  powerful  influence  which  is  productive 
of  this  blessed  work.  It  is  true,  that  whatsoever  work  is 
done  by  God,  is  done  by  an  omnipotent  agent,  but  not 
always  as  such ;  for  we  must  not  look  upon  him  as  a 
merely  natural  or  involuntary  agent,  that  doth  in  every 
thing  what  he  can ;  as  the  fire  burns  all  that  it  can,  and 
the  sun  shines  as  much  as  it  can.  The  case  is  not  so  in 
the  matter  of  divine  agency ;  but  he  doth  eiert  more  or 
less  of  his  power  as  it  seems  him  good,  and  as  the  matter 
doth  require.  It  is  power,  being  under  the  regulation  of 
his  wisdom  and  his  will  in  every  thing  he  doth  ;  for  it 
would  be  very  unreasonable  and  absurd  to  think  there 
should  be  the  same  emission  of  Divine  power  and  virtue 
in  the  production  of  a  worm  as  in  the  production  of  an 
angel.  Therefore,  the  almightiness  of  his  power  he  attem- 
pers and  proportioneth,  by  his  wisdom  and  choice,  to  the  ef- 
fect to  be  produced.  But  there  is  a  mighty  exertion  of  pow- 
er in  this  work,  when  he  begins  the  new  creature  ;  when 
he  is  not  only  to  bring  a  thing  out  of  nothing,  but,  (which 
requires  a  greater  exertion  of  power,)  he  is  to  bring  a  con- 
trary out  of  his  contrary,  light  out  of  darkness,  holiness  out 
of  the  greatest  impurity,  love  to  him.self  out  of  the  highest 
enmity.  This  is  a  mighty  egression  of  Divine  power ; 
when  there  are  but  additions  to  be  made  in  this  kind  in 
the  soul,  we  find  what  it  requires  by  what  is  prayed  for. 
"  We  pray  for  you,  (saith  the  apostle,  Eph.  iii.  16.)  that 
God  would  grant  you  to  be  strengthened  with  might,  by  his 
Spirit  in  the  inner  man;"  and  that  he  will  do  so  "  accord- 
ing to  the  riches  of  his  glory ;"  implying  that  there  must 
be  a  mighty  exertion  of  the  glory  of  the  Divine  power,  in 
order  to  an  additional  work,  in  order  to  the  superadding 
some  further  degree  unto  what  hath  been  wrought  power- 
fully already ;  "  For  this  cause  I  bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ,  that  he  would  grant  you." 
And  the  expressions  are  of  equal  import,  to  the  same 
purpose,  which  we  have  Col.  i.  11.  The  apostle  there 
prays  for  the  Colossians,  that  in  order  to  their  walking 
worthy  of  the  Lord  to  all  well  pleasing,  and  in  order  to 
their  being  fruitful  in  every  good  work,  and  in  order  to 
their  increasing  in  the  knowledge  of  God,  to  wit,  their 
religion,  (that  being  a  periphrastical  expression  thereof,  thf 
knowledge  of  God  being  a  periphrasis  of  whole  Christian- 
ity,) that  they  may  be  "  strengthened  with  all  might  accord- 
ing to  his  glorious  power."  There  needed  a  continual 
exertion  of  all  might,  and  such  as  should  accord  to  and 
agree  with  the  glorious  power  of  God  himself,  in  order  to 
their  progress  and  increase  of  grace  and  holiness;  and 
therefore  much  more  must  the  first  beginning  of  such  a 
work  as  this  in  the  soul  require  a  very  glorious  exertion 
of  Divine  power. 

And  whereas  therefore  in  this  work  there  is  a  communi- 
cation and  participation  of  the  Divine  nature,  this  is  signi- 
fied to  be  his  divine  power.  If  you  look  to  2  Pet.  i.  ver. 
3,  4.  compared,  "  According  as  his  divine  power  hath  given 
us  all  things  appertaining  to  life  and  godliness,  through  the 
knowledge  of  him  that  hath  called  us  to  glory  and  virtue ; 
whereby  are  given  to  us  exceeding  great  and  precious  pro- 
mises; that  by  these  you  might  he  partakers  of  the  Divine 
nature."  Here  is  a  divine  nature  to  be  communicated  and 
imparled  in  this  great  and  glorious  work.  How  is  it  to  be 
communicated  1  It  is  true  it  must  be  by  apt  and  suitable 
means  ;  to  wit,  by  the  great  and  precious  promises  given 
us  in  the  Gospel.  But  it  must  be  by  the  exertion  too  of  a 
divine  power.    Though  God  do  work  suitably  to  an  intel- 


ligent nature  when  he  works  upon  such  subjects,  yet  he 
works  also  suitably  to  himself,  "  according  as  his  divine 
power  hath  given  us  all  things  pertaining  to  life  and  godli- 
ness," or  to  the  godly  life ;  in  order  to  the  ingeneraling  the 
godly  life  his  divine  power  hath  given  us  by  the  exceeding 
great  and  precious  promises,  adivinenature.  The  instru- 
mentality and  subserviency  of  these  "exceeding  great  and 
precious  promises,"  is  greatly  to  be  considered,  God  work- 
ing herein  suitably  to  the  nature  of  an  intelligent  subject. 
Here  is  a  change  to  be  wrought  in  his  nature,  a  nature 
that  is  corrupt,  depraved,  averse  from  God,  alienated  from 
the  divine  life ;  this  nature  is  now  to  be  attempered  to  God, 
made  suitable  to  him,  made  propense  and  inclined  towards 
him.  This  might  be  done,  it  is  true,  by  an  immediate 
exertion  of  Almighty  power,  without  any  more  ado.  But 
God  will  work  upon  men  suitably  to  the  nature  of  man. 
And  what  course  doth  he  therefore  take  t  He  gives  "  ex- 
ceeding great  and  precious  promises,"  and  in  them  he 
declares  his  own  good  will,  that  he  might  win  theirs.  In 
order  to  the  ingenerating  grace  in  them,  he  reveals  grace 
to  them  by  these  great  and  precious  promises.  And  what 
is  grace  in  us "!  Truly  grace  in  us  is  good  will  towards  God, 
or  good  nature  towards  God ;  which  can  never  be  without 
a  transformation  of  our  vicious,  corrupt  nature.  It  will 
never  incline  towards  God,  or  be  propense  towards  God, 
till  he  make  it  so  by  a  transforming  power.  But  how  doth 
he  make  it  so1  By  discovering  his  kindness  and  goodness 
to  them  in  "  exceeding  great  and  precious  promises,"  satis- 
fying and  persuading  their  hearts;  I  mean  nothing  but 
kindness  towards  you,  why  should  you  be  unkind  towards 
mel  I  am  full  of  good  will  towards  you,  will  you  requite 
it  with  perpetual  ill  will,  and  everlasting  enmity  towards 
me"!  Thus  the  "exceeding  great  and  precious  promises" 
are  instruments  to  the  communicating  a  divine  nature  to 
us,  though  that  divine  nature  be  ingenerated  by  a  mighty 
power.  God  doth  work  at  the  rate  of  omnipotency  in  the 
matter  by  the  exertion  of  almighty  power ;  but  yet  suita- 
bly to  our  nature,  so  as  to  express  his  mind,  and  kind 
design,  and  good  will,  by  the  exceeding  great  and  precious 
promises  contained  in  the  Gospel. 

And  if  it  were  not  so,  he  might  as  well  make  use  of  any 
other  means  as  the  Gospel,  to  work  upon  souls  by.  But  the 
Gospel  is  the  word  of  his  grace.  "  To  testify  the  Gospel  o! 
the  grace  of  God,"  that  is  my  business,  saith  the  apostle,  as 
a  minister  of  Christ,  and  for  which  he  did  not  reckon  his 
life  too  valuable  or  too  cosily  a  thing  to  be  sacrificed; 
"  That  I  may  testify  the  Gospel  of  the  grace  of  God,  my 
life  is  not  dear  to  me,"  Acts  xx.  24.  I  can  be  contented  to 
throw  away  a  hundred  such  lives  as  this,  in  testifying  the 
Gospel  of  the  grace  of  God.  But  what  was  it  to  be  testi- 
fied for  1  That  God  by  this  testimony  might  insinuate  into 
so  ill-natured  hearts  and  spirits,  and  set  them  right  towards 
him  ;  plead  effectually  with  them,  and  expostulate  the 
matter.  Why  should  you  be  everlasting  strangers  to  me, 
whomean  nothingbut  kindness  and  good- will  towards  you  1 
Why  should  you  choose  to  live  as  without  me  in  the  world  1 
Why  should  you  be  always  alienated  from  the  life  of  God, 
when  he  is  seeking  after  you,  and  would  impart  his  grace 
and  glory  to  you  1  It  is  in  this  way,  and  by  such  means, 
that  the  Divine  power  works,  in  order  to  the  production 
of  a  divine  nature  ;  a  nature  that  will  incline  towards 
God,  work  towards  him,  as  it  carried  men  away  from  him 
before.     And  then. 

Fourthly,  The  influence  by  which  this  work  is  done,  it  is 
a  merciful,  compassionate  influence  ;  an  influence  of  grace 
exerted  and  put  forth,  with  the  height  of  divine  pity  to- 
wards miserable  creatures  that  must  be  lost  and  undone; 
being  liable  to  an  eternal  hell,  and  who  are  a  present  hell 
to  themselves,  till  such  a  work  as  this  be  done  in  them. 
For  though,  alas,  such  poor  creatures  will  not  consider  it 
themselves,  God  doth  consider  with  compassion  the  horrid, 
forlorn  state  of  unrenewed  souls:  where  his  regenerating 
influence  as  yet  hath  had  no  place  or  effect,  they  are  not 
only  liable  to  eternal  wrath  (whereupon  they  are  said  to  be 
by  nature  the  children  of  wrath)  by  the  inclinations  and 
propensions  of  their  own  vicious  nature,  that  hath  set 
them  at  enmity  with  God,  at  enmity  with  one  another,  and 
set  them  at  enmity  with  themselves.  They  are  not  only, 
I  say,  liable  to  eternal  wrath  by  the  inclination  of  their 
own  nature,  to  which  that  tends  to  carry  them,  and  to 


Serm.  XLIV. 


ON  REGENERATION. 


which  It  suits  them;  but  they  are  a  present  hell  to  them- 
selves, as  every  unrenewed  soul  is.  If  you  consider  the 
constituent  parts  of  hell,  loss  and  torment;  loss  of  the 
best  good,  torment  by  the  worst  evil;  there  are  both  these 
m  kind  m  this  piesent  stale,  though  they  are  both  higher 
m  degree  hereafter.  But  in  kind,  both  do  fall  into  the 
present  state  of  an  unregenerate  soul. 

i.  The  misery  of  loss.  They  are  without  God  in  the 
world:  Ephes.  u.  13.  "  without  Christ,  and  without  hope, 
^1,  ^""°"'  ^°'^  '"  '*>«  world."  They  do  not  reflect  upon 
this ;  but  if  occasion  were  given  them  to  consider  the  state 
of  their  case,  and  they  would  truly  consider  it,  whatsoever 
their  straits  and  necessities  are,  they  must  needs  say,— I  do 
not  know  which  way  in  the  world  to  turn  myself;  I  have 
no  God  to  go  to,  none  to  whom  mine  heart  inclines,  none 
.n  whom  I  can  justly  pretend  myself  to  have  a  present 
Jterest ;  I  must  bear  all  my  burdens  alone ;  in  the  midst 
of  my  wants  I  have  no  God ;  in  the  midst  of  my  enjoy- 
ments I  have  no  God ;  no  God  to  supply  my  wants  no 
God  to  sweeten  my  enjoyments.  This  is  their  forlorn  case. 
And  if, 

ii.  You  look  to  the  misery  of  torment,  which  is  the  other 
constituent  part  of  hell,  there  must  be  that  in  degree  in 
every  unrenewed  soul.  And  so  they  have  the  same  misery 
:n  kind  that  they  shall  have  herealler,  for  all  degrees  are 
comprehended  in  the  kind.  And  therefore  the  lowest 
degree  speaks  the  true  kind,  the  same  kind.  Some  degrees 
they  have  of  it  now,  even  of  that  torment  which  belongs  to 
the  present  state,  that  of  an  unrenewed  soul  as  such ;  for 
being  unreconciled  to  God,  they  are  not  capable  of  bein" 
reconciled  to  themselves;  that  is,  the  power  and  faculties 
of  their  souls  with  one  another;  but  light  prompts  them 
one  way,  and  inclination  carries  them  another  way  It  is 
true  there  is  somewhat  of  this  warring  in  the  regenerate 
too;  but  then  the  prevailing  principle  doth  agree  with 
their  lig;ht;  the  prevailing  principle  in  their  hearts  doth 
agree  with  the  light  in  their  minds,  and  is  the  victorious 
principle.  There  is  a  disposition  to  contend  against  light  ■ 
but  the  holy  gracious  principle  there  doth  ordinarily  and 
habitually  prevail  against  the  corrupt  and  sinful  principle 
But  the  case  is  quite  otherwise  with  unregenerate  souls- 
to  wit,  in  the  stated  course  and  current  of  their  lives  they 
run  counter  to  the  judgment  of  their  consciences;  as  no 
man  s  conscience  but  must  condemn  an  ungodly  life  living 
as  without  God  in  the  world ;"  but  so  they  live  their  lives 
and  transact  the  whole  cour,se  and  current  of  their  lives  a^ 
that  ungodly  rate,  without  fear  of  God,  without  the  love 
01  God,  without  praying  to  him,  without  depending  on 
ban,  without  designing  for  him  in  a  continued  coSrse. 
Why  here  is  the  self-toimenling  principle  laid  asleep  only 
in  such  souls;  that  is,  if  ever  they  should  reflect,  they 
must  consider  themselves  in  a  state  of  war  with  God,  and 
with  their  own  consciences,  which  are  God's  vicegerents 
and  are  to  govern  over  them  in  his  right.  If  conscience 
were  awake,  and  would  do  its  office,  that  self-tormenting 
principle  would  presently  and  repeatedly  tell  them,  ThoS 
art  a  rebel  against  God  and  me;  thou  dost  what  thy  light 

fhnt^^^l^''''J°''  ^°?  ^'  '''^''  ""'  °f  'hy  soul,  Thy 
thoughts  thy  affections,  thy  mind  and  heart;  thy  life  is  a 
continual  war  and  rebellion  against  Heaven.  It  is  true 
fT^^^I?  ,'?""'^'"^-  """''■  ^'-'-uP'ions,  they  make  a  shift 
to  mortify  their  consciences,  and  so  they  are  not  clamorous 
Sr^n.lnlf■''^K  '"  ^'^i"'"'  torment;  but  the  tormenting 
principle  is  there,  and  needs  only  awakenmg,  and  will 
awaken  .sooner  or  later,  too  late,  if  God  be  not  merciful 

se?  on'w  h  *;'  "  "r  """'■  'J'l''^"''  ''  ^"^'^  =^  transac  on 
set  on  foot  between  him  and  them.  And  it  is  a  comnas 
sionate  influence  suited  to  the  sad  and  forlorn  case  wherem 
men  are  liable  to  hell,  and  are  a  present  hell  to  theni- 
Iwh  a  case'  ^  """''''''"'  '''^'"""'^  which  is  vouchsafed  in 

saW°tot'"°HM '"'  'V^'  ^1  Ephesians,  where  men  are 
said  to  be  children  of  wrath  by  nature,"  one  as  well  as 
another;  it  h-  immediately  subjoined  in  the  next  words 
But  God,  w-jo  IS  rich  in  mercy,  according  to  his  grea 
wi'th  rhH7"  K  ^t  ^°^"^  ";■  ''=^'h.q''i>='--ened  us  together 
Tnd  h^iJ  1-^  ^"^  l"'^'""^  ;."  "^'"^  "  °^«'  'ife.  -1  divine 
and  holy  life  which  is  another  expression  of  the  same 
thing  signified  by  "  the  divine  nature."  This  is  an  Mu^ 
"  Preached  May  I3th,  1$94. 


ence  in  which  grace  breathes,  in  which  mercy  governs 
.  God,  who  IS  rich  in  mercy,"  hath  saved  us  by  quicken- 
ing us  together  in  Christ,  infusing  a  new  divine  life  into 

rlT^'f  '^'"  ''J  '''™^'  '"■'='  ^'  ""^'"ly  ^^  «  ^i^otis,  cor- 
rupted, depraved  nature,  continuing  unrenewed  and  what 
It  was  will  end  m  eternal  death.    So  that  as  they  are  child- 
ren of  wrath,  and  sinners  of  hell  by  that  very  nature  so 
by  this  divme  nature  now  imparted  by  God's  rich  mercy' 
here  is  a  sacred  and  sure  pledge  of  life  eternal,  wherein 
that  will  end.    And  to  the  same  purpose  is  Tit.  iii.  ver. 
''^uJr       ^P°^"e  speaks  of  what  naturally  we  all 
were;     We  ourselves  were  sometimes  foolish,  disobedient 
serving  divers  lusts  and  pleasures;  living  in -malice,  hate- 
ul,  and  hatmg  one  another:  but  after  the  kindness  and 
love  of  God  our  Saviour  towards  man  appeared,  not  by 
works  of  righteousness  which  we  have  done,  but  according 
to  his  mercy  he  saved  us  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost."     This  then  is  a  most 
merciful  influence  that  is  given  forth  in  the  regenerating 
work.     It  IS  as  if  God  should  have  said,  I  see  these  poor 
creatures  are  perishing,  not  only  tending  to  hell,  but  carry- 
mg  with  them  their  own  hell  into  hell,  "  hell  being  at  Itist 
cast  into  hell, '  (as  the  expression  in  the  Revelation  is.)     It 
is  a  throwing  hell  into  hell,  when  a  wicked  man  comes  to 
hell ;  for  he  was  his  own  hell  before.    God  beholding  this 
lorlorn  case  of  wretched  creatures,  saith,  I  must  either  re- 
new them  or  loose  them;  I  must  either  transform  them 
or  they  must  perish ;  they  are  in  fire  of  hell  already.    Such 
and  such  we  were,  but  of  his  mercy  he  saved  us  by  the 
washing  of  regeneration,  and  renewing  by  the  Holy  Ghost 
U  !  the  compassionate  influence  that  is  shed  unon  a  soul 
m  this  case !     The  balmy  dews  that  descend  from  heaven 
upon  a  distempered  soul,  which  quench  the  flames  of  lust 
and  which  implant  and  invigorate  (after  their  implantation'i 
a  divme  prmciple,  in-create  a  new  life,  that  leads  to  God 
t"i,     ul"^''    u     ""^  "'^y  °^  holiness  and  heaven  at  last 
i  Ills     being  born  of  God"  must  imply,  if  we  consider  the 
productive  influence  by  which  this  blessed  work  is  effect- 
ed.    We  are  afterwards  to  consider  the  effect  itself  pro- 
duced :  in  general  God's  own  image  inwrought  into  the 
soul,  which  we  must  understand  by  an  influence,  or  exert- 
ed virtue,  suitable  to  the  thing  to  be  produced,  as  well  as 
suitable  to  the  productive  cause. 


SERMON  XLIV.* 

1  John  y.  1. 

^nosoever  bdieveth  that  Jesus  is  the  Christ,  is  born  of  God. 

And  now,  besides  the  peculiarity  that  appears  in  the 
productive  influence,  we  are  to  show  you  what  peculiari- 
ties there  are  in  the  thing  produced.  It  is  the  divine  ima-e 
Itself,  the  permanent  divine  image.  The  influence  is  tran- 
sient by  which  the  effect  is  wrought,  not  only  as  it  doth 
tr(insrre  from  God,  but  as  it  doth  pass  into  the  effect 
which  It  doth  leave  behind  it.  It  doth  relinqvere  post  se 
opvs,  It  leaves  behind  it  a  work  wrought  and  done;  and 
the  work  wrought  and  done  hath  a  fixed  permanent  divine 
signature  or  impress  upon  it,  by  which  it  may  be  seen  this 
IS  a  divme  production.  Here  are  such  resemblances  of 
God  m  this  work  now  done,  that  it  may  he  plainly  seen 
here  is  one  born  of  God,  or  there  is  s6mewhat  born  of 
God  in  this  soul,  or  in  this  person,  as  the  matter  is  most 
emphatically  expressed,  to  wit,  in  the  neuter  gender 
afterwards  in  this  very  chapter,  "Whatsoever  is  born  of 
God,  the  thing  born  of  God;  to  signify  to  us,  that  it  is 
not  the  person  as  such;  (for  then  Nicodemus's  question 
could  not  have  been  answered,  "How  shall  a  man  enter 
the  second  time  into  his  mother's  womb  and  be  born  t') 
but  there  is  something  done  in  the  person  which  i«  a 
divine  product  in  this  work.  "Whatsoever  is  born  of 
God,  overcometh  the  world."  The  .same  thing  that  is  sig- 
nified before  in  this  same  epistle  "  by  the  divine  seed"" 
permanent  and  remaining  in  such  a  one,  chap.  iii.  8 


900 


ON  REGENERATION. 


Sebm.  XLIV. 


"Whence  it  is  that  he  cannot  commit  sin,  that  is,  as  such 
he  cannot,  as  such  he  never  can  commit  it;  be  a  doer  of 
it  in  a  continual  course,  as  such  it  is  impossible  he  should. 
The  seed  remaining  inhibits,  withholds  him  from  it.  Here 
now  our  thoughts  are  to  stay  and  take  up  in  contemplating 
this  fixed,  permanent,  divine  image,  that  comes  into  the 
soul  by  this  productive  influence  in  regeneration,  or  when 
a  person  is  said  to  be  born  of  God.  ,  ■         . 

And  for  this  now  you  must  know,  that  two  thmgs  do 
concur  and  meet  in  this  work,  when  it  comes  to  be  entered 
into  its  fixed  state,  passing  from  ihe  fieri  to  be  facto  esse; 
that  is,  from  its  being  a-doing,  and  its  being  actually  and 
fully  done.     Two  things,  I  say,  must  be  considered  as 
concurring;   to  wit,  first,  the  working  out  of  a  former 
image,  and,  secondly,  the  introducing  and  working  in  of 
this.    The  working  out  a  former:  it  is  in  the  sphere  of 
"race,  as  it  is  in  the  sphere  of  nature,  that  generalio  unius 
Xs  corruplio  alterius.     The  introducing  of  a  new  form  is 
the  expulsion  of  an  old;  the  putting  on  of  a  new  man  is 
necessarily  accompanied  with  and  led  on  by  "  the  putting 
ofi"  the  old  man,  which  is  corrupt  by  deceivable  lusts."  But 
when  we  consider  what  the  former  image  was,  that  is  to 
be  abolished  and  razed  out,  that  will  very  much  make  way 
for  the  more  full  and  distinct  understanding  what  sort  of 
image  it  is  that  must  intervene  and  be  introduced.  And  for 
that  reason  it  will  be  requisite  to  say  somewhat  to  that  loo. 
And  we  may  easily  apprehend,  if  we  do  but  reflect  m 
our  own  thoughts,  the  two  terms  between  which  the  soul 
of  man  doth  move  from  the  one  to  the  other.     The  soul  in 
its  state  of  apostacy  from  God,  there  were  somewhat  or 
other  when  it  left  him,  which  it  made  defection  to.    And 
so  in  its  return  to  God,  there  is  somewhat  it  goes  off  from, 
when  it  comes  into  a  state  of  union  with  him.    And  ac- 
cording as  the  terms  are  of  recess  and  approach,  so  the  ex- 
emplaria  are,  the  exemplars,  according  to  which  the  soul  is 
formed  and  moulded ;  for  it  will  bear  the  image  of  that 
which  it  doth  converse  with,  and  most  converse  with.  The 
two  terms  between  which  it  was  always  divided  were,  this 
world  and  God ;  the  inferior  creature  and  created  good  on 
the  one  hand,  and  the  supreme  and  uncreated  good  on  the 
other  hand.     Here  is  an  impress  or  image  of  the  former  to 
be  abolished,  when  the  image  of  the  latter  is  to  be  intro- 
duced.    The  soul  did  adhere  to  this  world  as  its  only  best 
good,  before  regeneration ;  there  was  hereupon  a  worldly 
image  on  it;  that  is  to  be  abolished,  it  is  to  return  to 
God;  and  by  regeneration,  therefore,  must  be  suited  to 
God,  and  so  have  a  divine  image  impressed  upon  it  in  order 
thereupon.  ,     ,     ,  r 

These  are  the  two  terms  between  which  the  motions  ot 
the  soul  are,  this  world  and  God  ;  when  it  left  God,  it  be- 
took itself  to  this  world ;  when  it  returns  to  God,  it  leads 
and  comes  off  from  the  world,  and  accordingly  are  the 
images  which  successively  obtain  and  take  place  in  it. 
Therefore  you  have  that  strict  interdict  upon  all  them  that 
would  make  a  tender  of  themselves  to  God,  in  order  to 
which  that  great  work  of  being  renewed  in  the  spirit  of 
their  minds  must  pass  upon  them.     "  Be  not  conformed 
to  this  world,"  Rom.  xii.  2.     Here  is  a  tender  to  be  made 
of  ourselves  to  God,  not  as  a  dead  thing,  but  as  living; 
we  are  made  alive  in  the  work  of  regeneration,  of  which 
he  there  speaks,  "be  ye  renewed  in  the  spirit  of  your 
minds,"  or  "  transformed  in  the  renewing  of  your  minds. 
But  here  is  a  foregoing  form  that  they  must  be  divested 
of,   "be  not  conformed  to  this  world,"  if  you  pretend 
to  God,  if  vou  will  be  for  him ;  if  you  offer  yourselves 
to  him  as  "a  living  sacrifice,  be  not  conformed  to  this 
world ;"  that  is  an  inconsistency  to  offer  to  God  a  mun- 
dane thing,  a  worldly  thing,  that  which  carries  the  im- 
press of  this  world  upon  it ;  you  offer  to  him  an  abomi- 
nation, that  which  he  must  abhor— you  offer  him  a  sacri- 
fice that  smells  of  impure  earth,  that  hath  (as  it  were)  the 
reek  of  a  dunghill;— what,  will  you  offer  that  to  him^ 
No;  "be  not  conformed  to  this  world,  but  be  ye  trans- 
formed in  the  renewing  of  your  minds,  that  ye  may  prove 
what  is  that  good  and  acceptable  will  of  God,"  as  there  it 
followeth.     This  is  a  great  thing;  and  we  do  nothing  in 
considering  either  the  work  of  believing  in  Christ  as  the 
Messiah,  or  in  considering,  much  less  in  experiencing,  the 
work  of  regeneration  which  is  conjunct  therewith,  if  we 
understand  not  what  it  is  to  come  off  from  this  world,  and  to 


have  the  worldly  image  and  impress  abolished  and  defaced 
in  us,  so  as  that  it  shall  not  be  a  prevailing  thing,  a  reg- 
nant thing,  any  longer.    And  to  this  purpose  you  must 
know  that  the  image  which  we  are  to  bear,  or  which  we 
have  borne,  it  is  not  superficial  only,  it  is  not  an  outside 
thing;  but  if  we  have  the  image  of  this  earth  upon  us,  we 
have  it  in  our  very  souls,  the  world  is  set  in  our  hearts,  it 
is  in  us  another  nature,  a  worldly  and  terrene  nature ;  that 
is  it  wherein  the  image  lies ;  not  in  an  outside,  but  we  are 
in  spirit,  and  in  our  very  natures,  contempered  to  this 
world.    We  read  therefore  of  a  spirit  and  a  spirit  opposite 
to  one  another  in  this  matter.     As  there  are  those  two 
terms  between  which  the  motion  of  the  soul  lies,  so  there 
are  two  motive  principles,  and  each  of  them  called  spirit, 
the  spirit  which  is  of  this  world,  and  the  Spirit  which  is 
of  God ;  it  is  this  spirit  that  operates  either  to  work  the 
one  image  or  the  other.    The  spirit  of  this  world,  that 
forms  us  to  the  world ;  the  Spirit  of  God  forms  us  to  God, 
and  suits  us  to  his  communion  and  converse.    You  find, 
1  Cor.  ii.  12.  that  so  the  state  of  the  case  is  represented, 
that  a  contest  is  continually  kept  up,  and  will  be  kept  up 
by  the  Spirit  of  God  against  the  spirit  of  this  world ;  and 
is  kept  up  till  there  be  an  overcoming  by  the  spirit  of  this 
world  against  the  Spirit  of  God.    We  have  not  received 
the  spirit  of  this  world,  but  the  Spirit  that  is  from  God. 
It  is  not  a  mundane  spirit ;  that  spirit  that  now  comes 
upon  us  is  another  spirit,  and  is  to  work  out  the  former 
impress,  and  introduce  a  new  one.    And  so  is  the  case 
again  stated  in  the  fourth  chapter  of  this  epistle,  at  verse 
4.  that  the  spirit  that  is  in  this  world  and  the  Spirit  which 
is  from  God  are  engaged,  as  it  were,  in  a  war  one  against 
the  other:  "  Little  children,  ye  are  of  God,  and  have  over- 
come the  world ;  because  greater  is  he  that  is  m  you  than 
he  that  is  in  the  world ;"  and  he  that  is  the  greater,  he  that 
is  in  you,  is  to  work  out  the  former  worldly  impress  and 
to  introduce  the  new  one ;  and  he  will  do  so  in  all  that 
are  regenerate.     And  therefore,  these  two  thmgs  in  refer- 
ence to  this  wordly  spirit  and  image  must  be  understood 
to  be  done ;  and  pray  consider  it,  for  it  concerns  the  souls 
of  us  all.  .  .       ,^     ,^    ^.  .      o  •  ■• 

First  there  must  be  an  opposition  by  the  Divine  bpirit 
unto  the  spirit  of  this  world,  the  worldly  genius,  so  as 
thereby  •'radually  more  to  work  and  wear  off  the  worldly 
impress  from  such  a  soul.    You  see  there  is  a  war,  an  op- 
position ;  "  greater  is  he  that  is  in  you,  than  he  that  is  in 
the  world  "    The  spirit  that  works  in  this  world  doth  lill 
up  itself;  but  there  is  a  greater  power  that  is  exerted  and 
put  forth ;  he  speaks  of  a  contest  that  is  between  spirit 
and  spirit.     "  Hereby  ye  know  the  Spirit  of  God ;"  and 
by  a  contrary  character  it  is  implied  we  are  to  discern  and 
distinguish  the  spirit  of  this  world;  but  these  are  milita- 
ting and  warring  one  against  another.    In  short,  this  is  the 
matter  of  contest,  God  would  have  our  hearts  and  souls, 
this  world  it  would  retain  them  which  before  had  them ; 
and  this  is  the  case  with  every  one  of  us,  every  one  that 
hears  in  this  assembly ;  either  this  world  hath  your  hearts, 
or  God  hath  them.     Where  the  Spirit  of  God  comes  to 
work,  (and  it  worketh  by  the  Gospel  of  his  Son,)  the  great 
design  of  its  striving  and  working  is  to  draw  off  the  hearts 
and  souls  of  men  from  this  world,  that  they  may  be  united 
to   himself;    and   in   order   thereunto,   to  work   out   the 
worldly  image,  their  likeness  to  this  world  and  their  con- 
formity to  it.    They  that  are  of  this  world  bear  its  impress ; 
and  nothing  is  gustful  and  savoury  to  them  but  what  is 
worldly  and  terrene.    As  God  makes  his  own  way,  he  in- 
troduceth  a  new  .savour  of  things ;  as  they  are  made  less 
like  to  this  world,  and  more  like  to  God,  accordingly  they 
do  less  savour  the  things  of  this  world,  and  do  more 
savour  the  things  of  God.     They  are  emphatical  expres- 
sions you  find  to  this  purpose  in  some  passages  of  Scripture, 
which  you  do  well  to  compare  with  one  another,     in  en. 
iv.  V.  vi,  of  this  epistle,  you  will  see  how  men, are  distin- 
guished ;  there  is  one  sort  of  whom  it  is  said.     We  are  ol 
God,"  born  of  God,  regenerated  ones,  (as  you  have  heard 
that  passage  is  sometimes  contracted  )    We  are  of  God ; 
well,  hut  how  doth  that  appear  1     "  He  that  k-nowelh  God 
heareth  us ;  he  that  is  not  of  God  heareth  not  us.      And 
hereby  it  is  that  spirits  are  distinguished,  which  spirit  is 
regular;  they  that  are  regenerate  are  of  God,  and  then  they 
hear  the  things  of  God,  the  word  of  God  with  gusi,  with 


Sekm.  XLIV. 


ON  REGENERATION. 


aoi 


savour  and  relish ;  it  is  according  to  the  image,  the  im- 
press, they  have  upon  them;  if  they  be  like  ihis  world 
they  can  savour  nothing  else  but  the  things  of  the  world. 
"  They  that  are  of  the  world,  speak  of  the  world,  and  the 
world  heareth  them,"  as  at  verse  5,  of  this  chapter. 
Worldly  minded  men  can  discourse  with  one  another  of 
the  things  of  the  world  all  the  day  long  with  gust  and 
relish,  and  never  he  weary ;  but  the  things  of  God  they 
have  no  relish,  no  savour  of.  Therefore  there  is  a  diverse 
impression  upon  the  mind  and  spirit  of  the  one  and  of  the 
other.  To  the  same  purpose  is  that  John  viii.  43.  "Why 
do  ye  not  understand  my  speech  V  saith  our  Saviour, 
"even  because  ye  cannot  hear  my  words."  You  cannot 
hear  them;  there  is  another  gust  and  relish  of  things  with 
yon  ;  they  cannot  enter  into  you,  as  he  saith  a  little  be- 
fore in  the  same  chapter  ;  "My  word  hath  no  place  in  you." 
There  is  no  likeness,  no  simililude  or  agreement  between 
the  impression,  influence,  and  tenor  of  my  words  and  your 
minds;  your  minds  disagree,  are  otherwise  impressed 
and  otherwise  tinctured.  So  in  verse  47  of  the  same  chap- 
ter, "He  that  is  of  God  heareth  God's  words;  ye  there- 
fore hear  them  not,  because  ye  are  not  of  God."  You 
have  nothing  divine  in  you,  nothing  of  the  distinguishing 
work,  therefore  you  cannot  hear  the  words  of  God.  This 
is  one  thing  concerning  this  image  to  be  abolished,  to  wit, 
there  must  be  an  opposition  to  it  wherever  the  contrary 
image  is  to  be  introduced.    And, 

Secondly,  There  must  be  a  victory  over  it,  to  which  that 
opposition  tends ;  and  it  is  to  no  purpose  if  it  have  not 
that  glorious  end,  if  it  do  not  end  in  this.  Indeed  there 
may  be  strivings  that  have  a  worse  end,  as  in  that  2  Pet.  ii. 
20.  some  that  do  escape  the  pollutions  of  the  world  through 
the  knowledge  [oh,  sad  word]  of  the  Lord  and  Saviour 
JesusChri.st,  (ina  degree,)  who  are  again  entangled  there- 
in, and  overcome,  and  their  end  is  worse  than  their  be- 
ginning. But  this  regenerating  work  doth  efTect  and  bring 
about  actual  victory  over  this  world  and  its  spirit,  so  as  to 
disentangle  a  man's  heart  from  it.  And  pray  observe  to 
this  purpose  what  you  have  in  the  context  where  the  text 
lies,  that,  as  in  this  verse,  you  hear  what  is  said,  "  Who- 
soever believeth  that  Jesus  is  the  Christ,  is  born  of  God;" 
so  it  is  also  told  us  at  verse  4.  that  "  whatsoever  is  born  of 
God  ovcrcometh  the  world :  and  this  is  the  victory  that 
overcometh  the  world,  even  our  faith."  And  that  he  might 
give  to  understand  that  he  speaks  consistently  with  him- 
self, pursuantly  to  his  design  in  verse  5.  he  adds,  "  Who 
is  he  that  overcometh  the  world,  but  he  that  believeth  that 
Jesus  is  the  Son  of  God  V  He  that  hath  this  faith  in  him 
is  a  conqueror  over  this  world  ;  if  it  be  this  faith  indeed, 
not  the  name,  not  the  show,  not  the  mock  show  of  it  only. 
And  let  this  now  be  gladly  thought  of,  "He  that  believeih 
Jesus  to  be  the  Christ,  is  born  of  God  ;  he  that  is  born  of 
God,  overcometh  the  world  ;"  flr.st  taking  this  sound  and 
sense  of  it,  that  is,  that  whoever  is  born  of  God,  is  by  the 
new  birth  become  so  noble,  so  raised,  and  so  altei-ed  a 
creature,  that  he  can  be  no  longer  a  slave  to  this  world 
only.  What,  are  the  sons  of  God,  his  children,  to  he 
slaves'!  If  they  are  born  of  him,  he  is  their  Father,  and  they 
are  his  sons.  What  more  monstrous  absurdity  can  be  coii- 
ceived,  than  that  a  son  of  God,  and  born  of  God  by  a  divine 
birth,  should  be  held  afterwards  to  so  base  a  thing  as  this 
world  is"!  What,  do  you  think  that  the  sons  of  God  are  to 
be  in  a  state  of  slavery  1  No ;  so  soon  as  they  are  born  they 
conquer,  they  overcome.  That  is,  the  Divine  principle 
in  them  is  a  victorious  principle.  And  so  the  other  image 
(though  there  be  fragmentsof  it)is  not  entire, it  is  broken, 
and  there  can  be  but  fragments.  It  is  not  the  spirit  of  this 
world  that  is  reigning  and  governing,  but  another  spirit; 
and  hereupon  this  is  observable  in  the  very  complexion  of 
their  spirits,  they  can  use  the  things  of  this  world  as  other 
men  do,  but  they  do  not  entirely  enjoy  them,  so  as  to  rest 
in  them,  or  to  get  their  rest  from  them;  but  their  tendency 
is  higher ;  they  in  the  most  true  sense  possible  possess  them, 
but  are  not  possessed  by  them;  they  are  proprietors  in  the 
truestsen.se  of  the  things  of  this  world,  to  wit,  by  a  restored 
right  from  God  ;  he  hath  renewed  their  right,  hath  given 
them  a  right  that  was  forfeited  and  lost ;  and  so  are  they 
in  a  true  sense  owners  of  what  portion  he  allows  them  in 
this  world;  under  him  they  are  owners  and  possessors; 
they  do  possess,  but  are  not  possessed ;  other  men,  unre- 


generate  men,  do  not ;  they  do  not  .';o  truly  and  properly 
possess  this  world  as  they  are  posses.sed  by  it ;  those  that 
are  ignorant,  are  lords  and  masters  of  it;  but  for  great 
men,  that  is  master  of  them,  they  are  slaves  to  it;  worldly 
desires,  worldly  inclinations,  worldly  interests,  worldly 
designs  engross  them,  and  swallow  them  up  ;  they  are  in- 
gulfed of  this  world,  and  possessed  by  it ;  they  have  not  a 
power  over  it,  but  it  hath  a  power  over  them.  See  what  a 
spirit  of  liberty  as  to  this  the  aposile  describes,  1  Cor.  vi. 
12.  "  All  things  are  lawful  unto  me,"  (speaking  of  such 
things  as  he  refers  to,  the  lawful  use  of  the  creatures,)  any 
thing  to  which  I  have  an  inclination  ;  this  or  that  sort  of 
creature  that  I  have  need  of,  I  may  lawfully  enjoy  them  ; 
but  nothing  hath  that  power  over  me  that  I  cannot  dis- 
tinguish between  expedient  and  inexpedient;  but  I  may 
covet  too  much  of  that  which  is  in  itself  simply  a  lawful 
thing,  and  .so  turn  it  into  unlawful.  And  how  doth  he 
expound  it  1  why,  thus^that  he  kept  himself  from  being 
under  the  power  of  any  thing — "  .t11  things  arc  lawful  for 
me,  but  all  things  are  not  expedient."  And  even  among 
these  things  it  is  that  he  resolved  he  would  be  under  the 
power  of  nothing.  Here  is  the  difference  in  reference  to 
the  slate  of  the  two,  between  the  regenetate  and  unregen- 
erate,  and  that  with  relation  to  this  world.  Whatsoever  the 
unregenerate  man's  heart  is  set  upon  in  Ihis  world,  it  hath 
him  under  its  power;  it  hath  power  over  him,  so  that  he 
shapes  and  grounds  his  course  accordingly ;  doth  not 
consider  whether  he  shall  walk  by  rule  or  not  by  rule, 
whether  he  shall  please  God  or  displease  him,  but  only 
considers,  shall  I  please  myself'!  or  is  this  a  thing  which 
I  find  suitable  to  my  purpose  !  will  it  serve  my  end  l  I  find 
it  will  be  grateful,  will  it  be  otherwise  serviceable  to  me  '! 
And  so  are  the  questions  determined  ;  all  disputes  end 
and  are  decided  in  this  manner ;  and  so  this  world  hath 
him  continually  under  its  power.  They  are  lords  and 
masters  of  nothingof  it ;  though  every  thing  that  is  grate- 
ful and  most  suitable  to  them  is  master  of  them,  and  hath 
the  power  over  them.  But  whatsoever  "  is  born  of  God 
overcometh  the  world,"  brings  it  under,  prevails,  and 
tramples  over  worldly  inclinations  ;  that  is,  the  Divine  and 
heavenly  principle,  so  far  as  it  does  obtain,  is  a  victor.  It 
is  a  hero,  a  divine  birth  that  is  produced.  It  was  said  of 
that  great  hero  among  the  pagans,  (Hercules,)  that  in  his 
cradle  he  strangled  two  serpents.  'They  are  the  things  of 
this  world  that  the  old  serpent  tempts  by,  and  preys  upon 
the  souls  of  men  to  their  destruction.  But  one  that  is  born 
of  God  overcomes.  When  the  regenerating  principle  takes 
place,  it  makes  the  slave  a  victor  ;  he  that  was  a  slave  to 
this  world  before  is  now  a  conqueror.  There  is  then  a 
worldly  image  wrought  out,  thai  was  inwrought  by  the 
spirit  of  the  world,  and  maintained  till  the  work  of  regen- 
eration be  found  to  take  place;  and  then  is  the  Divine 
image  introduced  :  which  is  the  next  thing  here  to  speak 
of,  and  to  show  the  resemblance  of  God  in  that  which  will 
appear  in  many  particulars  hereafier  to  be  mentioned. 

Only  methinks  upon  what  hath  been  said,  this  should 
be  considered:  A  believer  as  to  Ihis  truth,  Je.^us  is  the 
Christ,  is  one  born  of  God.  Melhinks  it  should  make 
every  one  lay  his  hand  upon  his  heart,  and  say.  Will  I 
now  adventure  to  call  myself  a  believer,  to  avow  and 
profess  myself  I  am  one  that  believeth  Jesus  to  he  the 
Christ  1  "Take  heed  of  compounding  together  inconsisten- 
cies. We  shall  compound  together  perfect  inconsistencies 
if  we  do  but  admit  the  notion  into  our  minds  of  an  unre- 
generate believer  1  An  unregenerate  believer  ?  Tosayso 
is  to  speak  falsely,  to  say  that  which  overthrows  itself. 
There  can  be  no  such  thin?  as  an  unregenerate  believer, 
otherwise  than  in  sound.  You  compound  together  impos- 
sibilities, incompossibililies,  things  that  cannot  consist. 
Every  one  that  believeih  Jesus  to  be  the  Christ,  is  boin  of 
God.  Upon  the  whole,  then,  it  is  a  great  assuming  to 
say,  I  am  a  believer;  yes,  it  is  a  great  assumin?.  It  is  a 
great  thing  for  any  one  to  say  .so.  God  forbid  but'that  there 
should  be  many,  that  many  may  hourly  say  so.  But  they 
that  say  so,  say  a  great  thing;  and  they  had  need  weigh 
and  consider  what  they  say  when  they  say  this,  I  am  a 
believer;  for  in  this  same  breath  you  sav,  (or  imply  it 
whether  you  say  it  or  no,)  I  am  born  of  God,  I  am  a 
heaven-born  creature,  I  am  of  a  divine  original,  I  am  of 
God,  because  stampt  with  his  image,  and  governed  by  the 


903 


ON  REGENERATION. 


Serm.  XLV. 


Holy  Ghost.  Eilher  blot  this  text  out  of  the  Bible,  or 
own  the  truth  of  this,  that  it  is  a  great  assuming  to  say,  I 
believe  Jesus  to  be  the  Christ.  Do  you  say,  I  believe  so. 
I  pray  thou  thinkest  with  the  next  thought,  Am  I  born  of 
God  ■?  Do  I  find  the  springings  of  divine  life  in  me  1  Do  I 
find  the  worldly  spirit  abolished,  vain  self  brought  under 
in  me  ?  1  say  again,  either  blot  this  text  out  of  the  Bible, 
or  own  it  a  ir.ighiy  thing  to  say  thou  believe.st  Jesus  to  be 
the  Christ ;  for  to  say  that,  is  to  say,  I  am  a  divine  and 
heaven-born  creature.  And  if  it  be  not  to  say  that,  Christ- 
ianity is  the  greate.st  fable  in  the  world.  It  is  to  no  pur- 
pose to  believe  Jesus  to  be  the  Christ,  if  this  be  not  the 
effect  of  it,  that  God  have  thereby  a  regenerate  seed  raised 
out  of  this  world,  and  fitted  for  him,  to  serve  him  in  this 
world,  and  enjoy  him  in  the  next  world. 


SERMON  XLV.* 


1  John  V.  1. 

WJwsoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

But  now  to  proceed  to  the  second  part,  the  product  of 
itself,  which  is  much  more  a  distinguishing  work,  and  that 
whereof  he  himself  is  the  exemplar  and  pattern,  as  well  as 
the  author.  He  is  not  only  the  efficient  but  the  exemplary 
cause  of  it ;  for  this  divine  product  is  not  only  a  new 
creature,  but  it  is  a  creature  formed  for  God.  As  it  is  a 
creature,  it  must  be  made  by  him  ;  for  there  is  but  one 
Creator;  but  it  is  not  only  of  him,  but  after  him  ;  a  crea- 
ture made  after  God's  image,  that  carries  his  resemblance 
in  it.  And  for  opening  of  this  we  proposed  to  show  you, 
that  there  is  in  this  work  a  suitableness  to  God.  Whether, 
l.st,  you  do  consider  the  productive  influence  ;  or  whether, 
2d,  you  consider  the  effect  produced.  We  showed  that  it 
cannot  but  be  (as  to  the  productive  influence)  most  pecu- 
liarly God-like  in  several  respects.  Though  here  also  we 
distinguished  it  from  the  eternal  generation  of  the  only 
begotten  Son  of  God,  as  it  was  necessary  we  should.  But 
we  told  you  in  what  respects  the  influence  is  peculiarly 
divine  bv  which  the  work  is  done.     And  then, 

(2.)  We  mean  to  show,  that  there  is  suitableness  to  God 
in  the  thing  produced.  The  influence  is  transient,  the  ef- 
fect is  permanent;  and  then  show  there  must  be  a  perma- 
nent abiding  influence  of  God  upon  that  soul  that  is  rege- 
nerate and  born  of  him. 

And  whereas  this  word  (as  you  see)  expressed  by  being 
born,  it  therefore  necessarily  enforceth  relation  (as  the  lat- 
ter part  of  this  text  speaks)  between  him  that  begat  and 
theni  that  are  begotten  of  liim.  There  is  paternity  and 
fihation,  fatherhood  and  sonship.  He  becoming  hereupon 
a  father  to  them  and  they  children  to  him,  for  the  relation 
is  mutual,  as  it  cannot  but  be.  And  you  see  it  is  supposed 
in  the  close  of  the  second  chapter,  and  beginning  of  the 
third  chapter,  of  this  epistle.  Every  one  that  is  righteous 
is  born  of  him,  so  the  second  chapter  ends ;  and  thereupon 
doth  the  third  chapter  begin  thus,  "Behold,  what  manner 
of  love  is  this  that  the  Father  hath  bestowed  upon  us,  that 
we  should  be  called  the  sons  of  God  1"  Upon  their  being 
begotten  of  him,  he  is  a  father  to  them,  and  they  are  sons 
and  children  to  him.  So  the  matter  is  more  definitely 
explained,  3 Cor.  vi.  last:  "I  will  be  a  father  to  you,  and 
ye  shall  be  my  sons  and  daughters,  sailh  the  Lord  Al- 
mighty." Why,  now  upon  this  must  be  a  suitableness  to 
God  in  this  product  itself 

1st,  He  is  a  father  to  them;  and,  2d,  As  they  are  chil- 
dren to  him.  Then  with  such  things  in  the  frame  and 
constitution  (as  1  may  speak)  that  corresponds  to  God  as 
having  been  their  father,  and  that  corresponds  to  their 
being  his  children.  And  you  plainly  see  afterwards,  that 
these  things  are  widely  different,  according  as  paternity 
and  filiation  are  different;  they  are  not  the  same  relation, 
though  they  are  both  a  resemblance  of  each  other. 

[1.]  You  must  therefore  e.xpect  to  find  in  them  that  are 

born  of  God  several  things  suitable  to  him,  as  he  is  a  father 

■  Preaclied  IVIay  20th,  1094. 


to  them,  or  (as  the  latter  part  of  the  verse  expres.seth  it) 
as  it  is  he  that  begat  them,  hath  propagated  and  commu- 
nicated a  certain  divine  nature  to  them,  2  Pet.  i.  4.  And 
these  things  are  not  to  be  considered  with  neglect,  for 
eternity  depends  upon  it.  According  as  there  is  a  real 
God-like  communication  unto  souls  in  this  world,  so  they 
are  to  be  disposed  of  in  the  other  world.  The  thing  speaks 
itself  This  is  not  a  new  and  singular  notion ;  but  common 
to  all  Christians,  of  whatsoever  denomination  and  persua- 
sion, as  it  is  most  expressly  in  the  word  of  truth,  that  with- 
out being  thus  born,  born  of  God,  born  of  the  Spirit,  there 
is  no  entering  into,  no  seeing  of  the  kingdom  of  God,  John 
iii.  3,  6.  And  you  have  it  under  the  eternal  seal  of  our 
Lord's  amen,  four  times  affixed  in  those  two  verses.  I  say 
unto  you,  he  tliat  is  the  Amen  hath  given  it  under  that 
seal,  "  Except  a  man  be  born  again,  he  cannot  enter  into 
(he  cannot  so  much  as  see)  the  kingdom  of  God."  There- 
fore we  had  need  to  take  heed  how  we  hear  such  matters 
of  such  weight  and  importance  as  this.  God  is  not  trifling 
with  us  when  he  sends  to  deal  with  us  in  the  ministry  of 
his  word.  Consider  then  wherein  the  divine  character  is 
impressed  suitable  to  God  as  a  father  must  appear  in  them 
that  are  born  of  him.  And  as  that  which  is  most  funda- 
mental, 

First,  There  is  a  resemblance  of  God  in  this  divine  pro- 
duct, in  a  refined  spirituality  ;  in  such  a  spirituality  as  by 
which  the  soul  is  refined  from  the  sinful  prevailing  car- 
nality of  mind  that  is  common  universally  to  the  unrege- 
nerate  world.  It  is  plain  concerning  the  generality  of  un- 
regenerate  men,  that  their  minds  are  habitually  carnal, 
and  a  carnal  mind  doth  actually  govern  their  lives  and 
hearts,  and  influence  all  their  actions  and  designs.  It  is 
quite  otherwise  with  them  that  are  born  of  God.  You  are 
now  here  to  consider, 

i.  That  this  similitude  to  God  is  not  corporal,  which  was 
the  vague  and  gross  notion  of  the  Anthropomorphites  of 
old;  they  understood  that  there  must  be  in  man  a  likeness 
to  God,  they  imagined  God  to  be  in  a  human  shape  ;  and 
so  that  men  are  made  therefore  like  unto  that,  and  must  be 
made  more  and  more  like ;  and  so  they  did  not  make  him 
a  model  to  us,  but  made  us  a  model  to  him;  instead  of 
having  made  ns  like  God,  they  made  God  altogether  like 
themselves.     Nor, 

ii.  Doth  this  similitude  to  God  in  this  respect  stand, 
on  the  other  hand,  in  being  exempt  from  having  any  body 
at  all,  or  any  corporeity.  It  is  not  in  that  we  are  to  resem- 
ble God.  That  is  tlie  opposite  doctrine  of  them  who  of  old 
denied  the  resurrection  of  the  body;  as  if  that  must  be  too 
mean  a  state  to  have  a  part  after  any  body  at  all ;  and  so 
we  should  never  be  perfectly  like  God  till  we  were  perfect- 
ly free  from  having  corporeity  about  us.     Nor  again, 

iii.  Doth  it  stand  in  having  a  spirit  in  us ;  for  that  is 
not  a  distinguishing  thing,  so  have  all  the  sons  of  men. 
As  the  regenerate  have  all  of  them  flesh,  so  have  the  unre- 
generate  every  one  of  them  a  spirit  in  the  natural  sense. 
But, 

iv.  This  similitude  dolh  stand  in  reference  to  this  thing, 
in  having  the  spirit  exalted  into  dominion,  a  regency,  a 
governing  power.  Whereas  in  the  unregenerate  world  it 
IS  the  fleshly  principle  that  governs  every  where.  They 
have  a  spirit  in  them,  but  that  .spirit  is  a  slave  to  the  flesh, 
made  to  .serve  divers  lusts  and  pleasures.  That  is  all  the 
business  in  which  men  do  generally  employ  that  iniellectual 
spiritual  being  that  is  in  them  ;  a  reasonable,  immortal 
.spirit  is  used  in  serving  and  making  provision  for  this  flesh, 
to  fulfil  it  in  the  lusts  thereof  And  because  the  fleshly 
principle  is  the  governing  principle  in  the  generality  of 
men,  therefore  they  are  called  nothing  but  flesh.  "  That 
which  is  born  of  the  flesh  is  flesh."  Their  very  minds  are 
said  to  be  carnalized,  vainly  puft  up  with  a  fleshly  mind, 
Col.  ii.  IR.  Their  very  minds  and  consciences  are  impure, 
tinctured  with  the  vaiii  tincture  of  carnality  upon  it,  Tit.  i. 
15.  This  is  the  great  thing  then  to  be  effected  by  regenera- 
tion, or  in  this  divine  birth ;  God  doth  in  compassion  to  the 
work  of  his  own  hands,  to  the  spirit  which  he  hath  made, 
restore  it  out  of  that  state  of  base  servitude  wherein  it  was. 
It  was  a  servant  to  base  lusts  and  pleasures.  Tit.  iii.  3,  4. 
But  when  the  kindness  and  love  of  God  towards  man  ap- 
peared, according  to  his  mercy  he  saved  us  by  the  washing 


serm.  xlv.  on  regeneration. 

ol'regeneration  and  renewing  of  the  Holy  Ghost.  Whereby 
it  i.s  that  he  e-talts  thi,s  sunk,  depressed  spirit,  that  was 
immersed  in  flesh,  buried  in  flesh,  where  it  should  but  dwell. 
Flesh  should  have  been  its  mansion,  but  it  became  and  was 
made  its  grave,  its  dormitory.  But  by  regeneration  this 
spirit  is  raised  into  dominion ;  it  is  the  spirit  that  is  fetched 
out  of  the  grave,  and  made  a  governing  thing  over  the 
flesh,  over  all  natural  appetites  and  desires.  That  is  the 
product  in  the  work  of  regeneration,  this  is  the  thing  pro- 
duced and  brought  forth.  "  That  which  is  born  of  the 
Spirit  is  spirit,"  John  iii.  G.  Signifying  that  the  spirit  of  a 
man,  whilst  it  remains  a  servant  and  slave  to  natural  in- 
clinations, hath  even  forfeited  its  name;  it  is  no  more 
worthy  to  be  called  spirit. 

The  denomination  is  taken  from  what  is  prevailing  and 
governing.  If  the  natural  principle  do  prevail,  this  com- 
pound now  is  called  nothing  but  flesh.  "That  which  is 
born  of  the  flesh  is  flesh."  But  when  thespiritual  principle 
is  revived  and  authorized,  made  the  governing  principle 
of  the  man,  it  then  regains  its  name,  ■'  That  which  is  born 
of  the  Spirit  is  .'spirit. " 

For  that  it  signifies  nothing  unto  that  conformity  to  God, 
which  being  born  of  him  doth  import,  that  there  is  such  a 
thing  as  a  natural  spirit  in  man,  when  that  natural  spirit 
doth  not  do  its  oflice,  or  retain  its  state,  doih  not  keep  the 
throne,  but  is  become  basely  and  meanly  servile.  And  the 
tragedy  is  so  much  the  greater  in  this  respect,  and  the  more 
deplorable,  by  how  much  the  less  apprehensive  and  sensible 
the  unregenerale  soul  is  of  the  state  of  its  own  ca^e.  By  how 
much  the  more  excellent  and  noble  powers  it  hath  belong- 
ing to  it,  it  is  so  much  the  more  fearful  spectacle  to  behoFd 
and  look  upon,  to  see  it  enslaved  to  sen.se,  and  brought  into 
the  state  of  so  vile  a  depression,  and  is  become  so  mean 
and  abject  a  thing.  As  the  son  of  a  prince  captured  in  his 
infancy,  and  made  a  base  drudge,  he  is  so  much  the  more 
a  deplorable  thing,  bv  how  much  the  more  his  spirit  is  ,le- 
prcssed  and  sunk  into  that  stale  into  which  he  is  brought ; 
-so  as  that  he  likes  his  servitude,  his  spirit  is  grown  hard' 
perfectly  (perhaps)  ignorant  of  his  true  original.  So  it  i.s 
with  the  souls  of  men  generally;  thev  are  unapprehensive 
of  their  own  original  excellency  anddignity,  and  are  con- 
tent to  serve  and  be  voluntary  .slaves  to  d'ivers  lusts  and 
pleasures,  till  regenerating  grace  be  vouchsafed.  But  now  it 
becomes  a  God-like  thing  again.  When,  however,  it  dwells 
in  flesh,  that  flesh  is  not  a  sepulchre  to  it  as  before  but  a 
mansion;  here  it  dwells  still,  but  here  it  soverns,  giverns 
over  that,  and  is  itself  immediatelv  subject  to  God"  That 
IS  the  thing  wherein  similitude  to  (3od  consists,  and  which 
must  be  found  m  every  one  that  is  born  of  him,  a  govern- 
ing, prevailing  spirimally,  so  as  that  the  soul  is  alone  made 
like  Itself,  and  like  God ;  it  is  made  like  one  and  the  other 
all  over,  like  what  it  once  was,  and  like  him  from  whom 
It  was.  But  there  is  in  others  a  spirit  too,  but  ingulfed  and 
swallowed  up  m  a  regnant,  prevailing,  and  domineering 
carnalitv.  A  sp.ni,  but  employed  only  in  serving  this 
flesh,  and  the  fulfilling  the  divers  lusts  thereof  till  regene- 
rating grace  take  place. 

Secondly  That  which  is  con-natural,  and  consequentlv 
necessary,  this  similitude  stands  in  life;  divine  spiritual 
vigour.  There  is  life,  as  it  is  a  spirit,  in  the  natural  sense 
in  unregenerate  ones  too;  but  in  the  mean  time  this  is 
given  as  the  common  character,  alienated  from  the  life  of 
,o  \if>'*>^^''"""  participation  of  the  divine  life  Eph 
IV.  18.  There  are  two  things  wherein  an  apparent  difl^er- 
ence  lies,  and  may  be  seen :  that  is,  whether  you  consider 
he  tendency,  or  whether  you  consider  the  aliment  of  that 
life,  in  the  one  and  in  the  other  way, 

i.  Whether  you  consider  the  tendencv  hereof  Here  is 
life  and  vigour  in  the  regenerate  man,'sn  there  is  in  the 
unregenerate  too,  and  (it  may  be)  a  great  deal  more  of  na- 
tural life  and  vigour:  but  in  the  unregenerate  where  doth 
It  tend'!  which  way  is  it  directed?  .siill  in  the  pursuit  of 
vanity:  the  operations  and  actions  of  life  in  him  are  ner- 
petual,  everlasting  triflings.  But  consider  life  now  morallv 
and  things  morally  considered  are  to  be  estimated  bv  their 
end.  The  end  ismora\itY,kabelr(il.wne  forma-  isspecifviu'' 
and  distinguishing.  Here  is  life,  but'which  wav  doth  i"t 
rill  rv/  °  '?  ""!  '■'^g'^ierate  is  the  immediate  prime 
through  Jesus  Christ,"  Rom.  vi.  U.    Dead  to  sin   but 


903 

alive  to  God  through  Jesus  Christ  our  Lord.  There  is  % 
great  deal  of  vitality,  liveliness,  and  vigour  in  an  unre°-e- 
nerate  man,  perhaps.  And  which  wav  doth  it  work^ 
Either  towards  forbidden,  or  towards  mean  things.  They 
are  either  alive  to  sin,  to  that  which  is  forbidden ;  or  to- 
wards things  that  are  contemptibly  mean.  Alive'  to  the 
world,  towards  which  they  should  be  mortified,  crucified 
and  It  crucified  to  them,  .so  as  that  the  world  and  they 
should  be  dead  things  to  one  another.  When  the  great  re- 
generating work  is  wrought,  God  is  the  great  terminus  of 
that  life  that  is  then  begun.  That  is  a  life  that  is  sanctified 
IS  mlused,  added  to  a  pre-existing  thing.  In  regeneratioii 
a  man  is  not  in  all  essentials  created  anew ;  then  what 
could  be  said  to  Nicodemus's  question  ■?  '■  Can  a  man  enter 
the  second  time  into  his  mother's  womb  and  be  bornV' 
No,  It  is  only  a  holy,  sanctified  influence  that  is  infused 
and  doth  supervene,  as  what  was  grafted  upon  nature' 
upon  that  stock;  and  so  that  life  becomes  a  holy  life  that 
was  but  a  natural  life  before.  It  rested  before  in  all  its 
tendencies  in  self;  in  flesh,  in  this  world,  in  vain  or  pro- 
hibited things,  as  was  said;  but  now  it  tends  to  God,  and 
acts  all  in  a  divine  sphere,  and  therefore  is  called  a  divine 
life,  the  life  of  God.     And  so  look, 

ii.  To  the  aliment  of  this  life,  that  shows  this  to  be  a 
divine  creature  that  is  now  produced,  that  nothing  will 
serve  it  to  live  upon  bin  divine  things:  it  must  live  upon 
immediate  communications  from  God.     And  I  pray  vou, 
as  we  go  along,  you  will  consider  with  yourselves  whe'ther 
there  are  any  such  workings  and  strivings  in  you  as  must 
have  God  tor  your  continual  support.     Are  there  any  con- 
slant  aspirations  towards  him  ?    "  As  the  hart  panteth  after 
the  water  brooks,  so  panteth  my  soul  after  thee,  O  God." 
This  is  the  sense  of  the  regenerate  soul,  I  cannot  live 
without  God.     The  same  as  in  Gal.  ii.  19.     That  life  that 
IS  peculiar  to  a  regenerate  person  is,  that  he  is  through  the 
law  dead  to  the  law;  in  order  to  a  new  life  springing  up 
in  him,  that  he  may  live  unto  God.     But  how  then  after- 
wards is  this  maintained'?     Look  to  the  twentieth  verse 
"  I  am  crucified  with  Christ,  nevertheless  I  live;  yet  not 
I,  but  Christ  liveth  in  me."     And  the  life  I  live  in  the 
flesh;  whilst  I  live  so  meanly  in  this  ba.se  flesh,  I  have  a 
life  springing  and  flourishing  in  me  that  is  maintained  con- 
tinually by  faith  in  the  Son  of  God,  who  loved  me  and 
gave  himself  for  me.     This  is  the  regenerate  life.     By  its 
tendencies,  and  by  its  aliment,  it  appears  to  be  a  divine 
thing,  and  that  this  is  a  creature  born  of  God.     For  which 
way  doth  it  work?  and  what  supports  doth  it  seek,  and  is 
it  continually  sustained  by?     This  is  most  agreeable  to 
the  former:  "for  to  be  carnally  minded  is  death,  but  to  be 
spiritually  minded  is  life  and  peace,"  Rom.  viii.  6.     So 
long  as  the  soul  is  under  a  prevailing  carnalitv,  so  long  is 
it  dead  to  every  thing  that  is  good.     But  when  regenera- 
ting grace  takes  place  in  it,  as  it  is  in  that  work  spirit- 
ualized, thence  it  is  consequent,  that  life  springs  in  it 
agreeably  to  such  a  divine  nature  as  is  put  into  it"     "  To 
be  spiritually  minded  is  life  and  peace;"  and  a  most  sig- 
nificant adjunct  that  is;  to  let  us  know  that  this  life  is  not 
the  life  of  a  fury,  or  that  peace  is  not  the  peace  of  a  fool; 
but  boih  these  are  in  conjunction,  complicated  with  one 
another,  peaceful  life,  and  vital  peace;  a  steady  principle 
that  works  sedately  and  calmly,  and  with  .such" regularity 
towards  the  objects  and  in  the" business  that  it  is  to  be  en- 
gas-ed  and   taken  up  about.     It   is  not  an   ungovernable 
principle,  but  as  there  is  life  belonsing  to  that  sedate  and 
peaceful  frame  that  now  takes  place  in  the  soul,  so  there  is 
peace  and  calmness  and  tranquilliiy  belonging  to  that  life 
which  springs  up  in  the  soul.     And  this  is  one  part  of  its 
likeness  unto  God,  called  the  life  of  God,  or  living  unto 
God,  that  IS  part  of  the  work  of  regeneration  in  such  as  are 
born  of  God.     But  then. 

Thirdly,  There  is  a  divine  power  that  appears  and  is 
put  forth  in  such  as  are  born  of  God.  And  this  also  is  to 
be  understood  accommodately  to  the  sphere  of  grace  into 
which  such  a  one  is  translated  out  of  the  order  of  quite 
natural  production.  It  is  raised  inio  a  higher  sphere 
The  schools  do  commonly  distinguish,  in  speaking  to  this 
matter,  of  those  things  that  are  of  the  order  of  nature  and 
those  that  are  of  the  order  of  grace;  speaking  of  the'm  as 
two  distinct  spheres.  And  according  to  what  was  said  con- 
cerning that  life  in  the  one  and  the  other,  so  must  we 


W4 


ON  KEGENERATION. 


Serm.  XLV. 


speak  concerning  that  power  that  exerts  itself  in  the  one 
and  the  other  sort  of  men.  It  was  a  Divine  power  to 
which  the  production  was  owing  of  the  divine  nature. 
"  According  as  this  Divine  power  hath  given  us  all  things 
pertaining  to  life  and  godliness,  wherein  there  is  given 
us  exceeding  great  and  precious  promises,  that  by  these 
we  might  be  partakers  of  the  divine  nature,"  2  Pet.  i. 
3,4.  A  God-resembling  nature!  These  productions  carry 
the  divine  impress  upon  them  in  this  respect,  that  there 
was  an  appearance  of  a  divine  power  in  the  effect,  which 
is  a  permanent  thing.  As  we  told  you  the  influence  did 
pass  away,  but  it  did  relinqueie  post  se  opus,  it  left  a  work 
behind  it,  wherein  are  permanent,  abiding  signatures  of  a 
divine  hand,  that  show  it  to  be  a  thing  to  be  produced  by 
God  himself;  whereupon  you  read  of  a  certain  power  belong- 
ing to  godliness.  And  that  spirit  that  is  given  is  said  to  be 
a  spirit  of  love  and  power,  and  of  a  sound  mind.  To  us  a 
spirit  is  given,  imparled  andcommunicated.  As  in  that  John 
iii.  you  read  of  a  Spirit  producing,  and  Spirit  produced.  The 
Divine  Spirit  ingenerated  is  there  called  by  the  name  of 
Spirit.  And  that  spirit  that  is  capable  of  being  given,  of 
abiding,  and  being  permanent,  is  said  to  be  a  spirit  of  love, 
power,  and  a  sound  mind.  That  which  is  born  of  God  in 
a  regenerate  person,  it  is  a  powerful  thing:  and  therefore 
is  a  principle  of  divine  power  which  animates  that  form  of 
godliness,  so  as  that  it  is  not  a  mere  spiritless  form.  "From 
them  that  only  have  the  form  of  godliness,  but  deny  the 
power  thereof,  (practically  deny  it,  understand  it  not, 
know  no  such  thing,  look  after  no  such  thing,  as  if  they 
did  in  plain  words  deny  the  reality  of  it,  as  if  it  were  only 
a  fiction,  a  fancy,)  from  such  turn  away,  as  a  living  man 
would  from  a  putrifying  carcass,"  2  Tim.  iii.  5.  There  is 
no  society  between  the  living  and  the  dead.  A  regenerate 
man  can  take  no  pleasure  in  .such  conversation  ;  with  such 
as  savour  of  nothing  else  but  carnality  and  death  in  all 
their  conversation ;  from  such  turn  away.  The  divine 
principle  in  them  as  well  as  their  rule  bids  them  to  turn 
away  from  them.  There  is  none  but  impure,  putrid  breath 
that  comes  from  them.  They  smell  of  a  grave,  turn  away 
from  them. 

It  is  very  true  indeed,  that  when  the  regenerate  work 
takes  place,  there  is  very  often  great  complaints  of  much 
weakness;  the  good  that  I  would,  that  I  cannot  do;  and 
when  I  would  be  doing  good,  evil  is  present  with  me.  But 
there  is  a  great  deal  of  difference  between  weakness  and 
death,  between  an  ability  to  do  much  and  a  disability  to 
do  any  thing  at  all.  There  is  nothing  can  be  done  by  the 
unregenerale  person  in  vital  and  real  religion;  to  every  such 
good  work  he  is  reprobate.  It  is  one  thing  to  be  impotent 
and  feel,  another  to  be  impotent  and  feel  nothing.  A  car- 
cass doth  not  complain  that  it  can  do  nothing,  but  a  sick 
man  doth;  he  complains  of  impotence  if  he  be  sick  only. 
But  if  there  be  a  total  death,  it  is  iinpotency,  of  which 
there  is  no  complaint.  And  what  there  is  of  power,  (as 
there  is  always  some  power  always  going  with  the  regene- 
rate life  and  principle,)  it  is  a  power  of  a  higher  kind  and 
order  than  that  which  doth  belong  to  the  rest  of  men. 
wherein  they  do  something,  though  but  little,  yet  above  all 
that  the  unregenerale  world  can  do.  They  can  love  God, 
though  it  is  too  weakly,  too  faintly;  they  can  desire  after 
him,  can  pant  for  him.  The  rest  of  the  vvorld  are  strangers 
to  such  desires,  to  such  designs.  The  practical  workings 
of  the  powers  that  belong  to  them  still  terminate  in  an 
inferior  orb,  they  never  reach  God,  there  is  no  working  of 
power  that  way.  And  therefore  it  is  said  of  such  unrege- 
nerate  men  in  common,  that  they  are  without  strength.  It 
signifies  total  destitution.  They  are  without  any  strength 
of  that  kind ;  in  that  kind  they  can  do  nothing  at  all. 
When  a  man  shall  make  an  essay  upon  itself,  try  him- 
self before  his  own  soul,  say  to  it.  Oh !  my  soul,  what 
canst  thou  do  in  a  design  for  God,  for  heaven,  for  eternal 
life?  When  all  a  man's  natural  powers  are  bound  guoad 
hoc,  as  to  this.  It  is  true  he  hath  powers  in  him  belonging 
to  his  nature;  but  they  work  not  at  all  this  way.  Why, 
here  is  a  manifest  difference  between  the  regenerate  and 
unregenerale  world  in  this  respect.  In  the  regenerate  there 
is  a  principle  of  divine  power  that  works  in  them  towards 
God,  and  can  employ  itself  about  divine  things. 

Fourthly,  This  similitude  unto  God  appears  in  the 
knowledge  which  such  as  are  bom  of  hini  have  of  divine 


things.  To  wit,  that  gustful  knowledge,  that  practical 
knowledge,  that  transmutative  knowledge,  which  will  most 
manifestly  appear  to  be  peculiar  to  them  from  the  rest  of 
men.  In  the  19th  verse  of  this  chapter,  where  the  text 
lies,  "  We  know  that  we  are  of  God,  (an  elliptical  expres- 
sion of  being  born  of  God,)  and  he  hath  given  us  an  un- 
derstanding to  know  him  that  is  true."  Are  we  born  of 
God"?  Then  we  have  a  spiritual  eye-sight,  a  cognitive 
power,  enlightened  towards  God  so  as  to  make  us  capable 
of  knowing  him,  and  of  knowing  him  with  so  active  and 
operative  a  knowledge  as  to  give  us  a  union  with  him;  he 
hath  given  an  understanding  to  know  him  that  is  true,  so 
as  to  be  in  him  that  is  true,  even  in  his  Son  Jesus  Christ: 
this  is  llie  true  God  and  eternal  life. 

Consider  the  matter  reasonably.  Do  you  think  that  they 
who  are  born  of  God  are  born  blind  1  Are  they  born  blind 
towards  God,  and  towards  the  things  of  God  %  Doth  he 
emit  from  himself  any  .so  imperfect,  and  mean,  and  maimed 
a  production'?  "  I  write  unto  you,  little  children,  because 
ye  have  known  the  Father,"  1  John  ii.  13.  As  soon  as 
they  are  children,  as  soon  as  they  are  so  born,  born  of  God 
as  their  Father,  there  is  a  disposition  of  mind  to  him  to 
receive  the  knowledge  of  him.  The  re.st  of  the  world  do 
not  like  to  retain  God  in  their  knowledge,  they  are  igno- 
rant of  God;  not  because  he  cannot  he  known,  that  that 
knowledge  should  lake  place  in  or  should  centre  in  them. 
That  knowledge  is  our  notion  of  divine  light,  though  it 
hatli  a  further  notion,  as  you  may  hear  hereafter.  They 
have  a  light  darted  into  the  inmost  centre  of  their  souls. 
Indeed  a  superficial  light  there  is  in  every  unregenerale 
mind  too;  some  natural  notions  of  God;  light  that  is 
morally,  objectively  divine,  conversant  about  God.  For  I 
do  not  think  any  man  can  totally  abolish  and  rend  off  the 
characters  of  God  from  his  mind,  tear  out  the  ideas.  They 
that  have  set  themselves  most  industriously  to  do  so  have 
been  able  to  effect  nothing  therein  to  satisfy  themselves, 
but  so  as  still  there  would  remain  a  formido  oppositi,  a 
dread  that  he  is  whom  they  would  fain  make  themselves 
believe  not  to  be.  Therefore  the  fool's  saying,  of  what  we 
find  Psal.  xiv.  I.  "  The  fool  hath  said  in  his  heart.  There 
is  no  God,"  it  is  not  an  assertion,  but  it  is- a  wish.  The 
copulative  in  the  text  is  wanting,  which  we  supply  need- 
lessly. The  fool  hath  said  in  his  heart.  No  Gocl.  Let 
there  be  none,  oh  that  there  were  none!  It  is  not  what 
they  put  into  a  proposition,  there  is  none  that  can  obtain 
so  much  of  themselves,  but  they  have  their  secret  wish, 
Oh  that  there  were  none !  So  ihey  are  willingly  ignorant 
of  God.  "  Alienated  from  the  life  of  God  through  the  ig- 
norance that  is  in  them,  because  of  the  blindness  of  their 
hearts,"  Eph.  iv.  18.  Such  a  blindness  as  consists  only 
in  a  resolution  not  to  see,  or  in  an  unwillingness  to  see. 
But  that  knowledge  of  God,  and  of  divine  things  which 
belong  to  the  regenerate  state ;  it  is  not  that  superficial 
knowledge  which  hovers  in  the  soul  and  surface  of  the 
mind ;  but  it  is  central,  it  centres  in  the  soul.  "God,  that 
commanded  the  light  to  shine  out  of  darkness,  hath  shined 
into  our  hearts."  So  that  this  light  which  is  in  the  heart, 
must  be  understood  to  carry  a  liking  and  complacency  in 
it.  That  as  the  unregenerale  soul  doth  not  like  to  retain 
God  in  its  knowledge,  the  regenerate  likelh  this  know- 
ledge ;  it  is  lightsome  to  them,  and  carries  a  pleasant 
savour  with  it:  whence  it  comes  to  be  operative  and  uni- 
tive,  and  unites  the  soul  with  the  object  known.     And, 

Fifthly,  Another  signature  of  God  upon  this  same  pro- 
duct, a  regenerate  soul,  is  spiritual  wisdom,  which  super- 
adds much,  in  the  ordinary  notion  of  it,  unto  mere  know- 
ledge; for  many  may  know  much,  that  are  not  wise.  But 
wisdom  is  the  parent  of  this  seed  and  ofl^spring;  therefore, 
it  is  said  to  be  justified  of  its  own  children.  All  the  un- 
regenerale are  fools,  "For  we  ourselves  were  sometimes 
foolish,  disobedient,  deceived,  serving  divers  lusts  and  plea- 
sures, living  in  malice  and  envy,  hateful,  and  hating  one 
another.  But  after  that  the  kindness  and  love  of  God  our 
Saviour  toward  man  appeared,  not  by  works  of  righteous- 
ness which  we  have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration,  and  renewing  of 
the  Holy  Ghost ;  which  he  shed  on  us  abundantly  through 
Jesus  Christ  our  Saviour,"  Titus  iii.  3, 4,  5,  6.  There  are 
not  greater  instances  of  folly  and  madness  among  them 
who  lie  under  cure  in  houses  set  apart  on  purpose  for  that 


Serm.  XLV. 


ON  REGENERATION. 


end,  than  are  generally  to  be  found  (though  not  taken 
notice  of  because  they  are  comnnon)  in  the  generality  of 
the  unconverted  world.  They  that  in  so  clear  light  spend 
their  strength  for  trifles,  will  not  getunderst.-indin'gof  what 
IS  their  best  good.  They  that  throw  away  their  souls  for 
nought,  that  rush  upon  armed  vengeance  and  are  not 
afraid  to  perish;  they  continually  run  counter  to  princi- 
ples, that  are  secretly  conscious  of  the  immortality  of  the 
soul,  profess  to  believe  there  is  a  heaven  and  a  liell,  yet 
they  run  away  from  the  one,  and  run  into  the  other' in 
sight.  Greater  instances  of  madness  and  folly  are  not 
conceivable  than  these. 

It  is  only  the  regenerate  that  do  become  wise.    A  "spirit 
of  wisdom  and  revelation  is  given  to  them,  that  they  mav 
know  the  hope  of  that  better  callins:,  and  what  are  the 
riches  of  that  glorious  inheritance  which  God  makes  com. 
mon  among  his  saints,"  Eph.  i.  17,  18.     And  so,  indeed 
do  the  regenerate  seed  justify  that  wisdom   that  is  their 
parent ;    "  Wisdom  is  justified  of  her  children  ;"   so  that 
It  may  be  known  even   to  the  world,  that  these  are  th 
children  of  It.     They  are  not  a  generation  of  fools.     See 
how  wisely  they  do  design,  and  how   wisely  they  pursue 
their  design,  to  wit,  by  patient  continuance  in  we'll  doing 
seeking  for  honour,  and  glory,  and  immortality,  to  the  ac- 
tual enjoying  of  eternal  life.     No  lower  thitigs  do  they 
design,  nor  a  le.ss  suitable  course  do  they  take  in  pui-- 
suance  of  it,  than  by  patient  coniinuance  in  well  doing  to 
seek  It     Their  design  is  high  and  great,  and  their  pur'suit 
apt  and  suitable.     This  shows  the  only  wise  God  is  their 
Parent ;  they  discover  of  what  seed  and  offspring  they  are 
It  is  true,  the  children  of  this  world  are  wiser  in  their 
generation  than  the  children  of  light;  with  reference  to  the 
thmgs  that  their  generation  can  reach,  they  are  wiser- 
wiser  for  this  world.     In  reference  to  worldly  matters  and 
designing,  they  pursue  them  with  more  constancy,  because 
they  have  no  other.     But  the  children  of  light  show  them- 
selves to  be  so  in  their  higher   and  ir^ore"  excellent  end 
and  in  their  more  regular  course  which  thev  take  in  order 
tbereunto.     But  now  I  add,  in  the  next  place. 

Sixthly  The  great  resemblance  wherein  this  creature  ap- 
pears to  be  a  divine  production,  is  the  divine  holiness 
stampt  upon  it,  and  imparted  to  it.  Ii  is  a  holy  creature 
It  doth  most  eminently  bear  the  image  of  him  from  whom 
It  IS.  upon  that  account.  And  that  makes  it  a  glorious 
creature,  as  he  himself  is  glorious  in  and  by  his  holiness. 
Who  IS  a  God  like  unto  thee,  glorious  in  holiness,"  Ex 
XV.  II.  1  hey  are  changed  into  the  same  image,  and  thereby 
become  glorioiis  creatures,  as  he  is  their  glorious  Creator 

^Ns  ,h ";■  y^'i'  "''"^  °P^"  ^^'=<^'  brholding  as  in  a 
glass  the  glory  of  God,  are  chanjed  into  the  same  image 
Iroin  glog'  to  glory,  as  by  the  Spirit  of  the  Lord,"  2  for 
111.  18.  Here  is  this  work  in  its  inchoation  and  in  its  pro- 
gress; that  work  by  which  souls  are  at  first  made  God- 
like creatures  ;  and  then  promoted  and  carried  on  towards 
a  state  of  maturity,  and  made  ripe  for  the  regions  of  glory 
into  which  they  are  to  be  translated  at  length      Thi?  im- 

SnlH,'?l,°V''°''.,"'''r"P™ ,!'"''"  ■'  ^y  'he  regenerating 
th"^  HnK  rh  ",  ""^^'^'^"■'^^al'^^d  the  Spirit  of  holiness,  and 
tne  Holy  Ghost,  as  you  know  nothing  is  to  be  more  fre- 
quently noted  in  the  Book  of  God.  This  is  a  creature 
born  spirit  of  Spirit  ■  that  Spirit  of  which  it  is  bornt  the 
Holy  Spirit  or  the  Holy  Ghost,  even  as  such.  And  there 
{T,h^','r  ]"""  ',''''  P™'J"<^''°n  be.  You  find  (1  Pet.  i, 
J.)  that  God  is  adored  upon  this  account,  as  havin-'  be- 
gotten such  as  are  truly  appertaining  to  him  upon"  this 
special  account,  unto  a  lively  hope  by  the  resurrection  nf 
Jesus  Christ  from  the  dead,'to  an  inheritance  ncorrlf 
ble  and  undefiled.  Nothing  could  be  more  aoreeable 
than  that  they  who  are  born  of  him,  should  inherit  from 
him;  that  they  who  are  his  children  should  be  h?s  S 
a  so.  But  having  once  made  mention  of  them,  and  of 
him,  upon  this  relative  acconnt,  ai  they  are  begotten  of 
Jiim  and  as  he  is  their  great  Parent,  and  the  authSr  of  this 
spiritual  and  new  divine  being  to  them.  Thereupoti  it 
lollows  (as  you  may  .see  in  the  same  chapter  )  "  As  obedi 
ent  children  ye  are  no  longer  to  fashion  yourselves accord- 
l^-  K  Tu'  ^"u""]""  '"'"•,'"  5'°"''  'S"orance;  but  as  he 
which  hath  called  you  is  holy,  .so  be  ye  holy  in  all  manner 
of  holy  conversation  and  godline.ss."  And  by  he  way 
vou  must  know  that  efficacious  calling  and  regeneration  s 


906 

'  all  one,  God  calls  when  he  creates  ;  when  he  creates   he 
regenerates.     His  calling  that  which  was  not  to  exist  'and 
tie.     And  this  is  but  another  name  for  the  re<'eneratincr 
work, m  which  respect  any  are  said  to  be  born  ol  God 
IN ow  inasmuch  "as  he  which  hath  called  you  (that  is  as 
much  as  to  say,  as  he  that  hath  begotten  you,  he  of  whom 
ye  are  born)  is  holy,  so  be  ye  also  holy  in  all  manner  of 
conversation;"  which  is  but  to  make  your  conversation 
correspond  to  the  very  principles  of  your  birth  ;  for  you 
cannot  he  his  offspring  if  you  be  not  a  holy  .seed.    Because 
he  IS  holy,  so  you  must  be  supposed  to  'be  holy  in  your 
very  constitution  and  frame.     And  therefore  see  you  to  it 
that  you  express  what  is  correspondent  hereunto  in  all 
your  walkings,  that  in  all  manner  of  conversation  you  dis- 
cover yourselves  to  be  the  children  of  such  a  Father  holy 
ones  as  he  is.     It  is  upon   this  account,  that  thev  that  are 
Dorn  o(  him  are  said  to  be  "  children  of  light  "  "  When  I 
told  you  last  time,  that  according  to  our  notion  of  light  it 
meaneth  divine  knowledge,  taken  lu  the  borrowed  and 
metaphorical  .sense,  (for  every  one  knows  what  it  is  taken  in 
the  proper  and  literal  sense,)  I  then  hinted,  that  taken  in  the 
metaphorical  sense  too,  it  hath  a  further  notion,  to  wit  to 
signify  holiness  as  well  as  knowledge;  and  indeed  know- 
ledge IS  no  further  to  he  called  and^ounted  divine  li°ht 
than  as  it  lends  to  holiness,  and  is  productive  of  it  ■  and 
Irom  thence  it  comes  to  be  denominated  light      It  is  licht 
as  It  terminates  in  that  which  is  itself  so  splendid  antl 
lUiLstnous  a  thing,  holiness;  a  bright,  a  shmmg  a  .'lori- 
ous  thing.     "  Let  your  light  so  shine  before  men,  iharihey 
inay  see  your  good   works  ;"  that  is.  not   knowledge   that 
they  may  hear  you  talk  fine  notions;  but  that  they  may 
see  your  good  works.     That  is  the  light,  the  divine  pecu- 
liar light  that  distinguisheth  the  children  of  God  from  an- 
other seed     See  how  light  is  taken  principally  in  that  1 
Lpistle  John  i.  5,  6.     How  is  the  solemnity  of  a  message 
sent  unto  the  children  of  men  on  purpose  to  make  dis- 
T^j''-^'  '°  ''"^'"  °''  ""^   nature  and   excellency  of  God 
And,  saith  the  apostle,  "  This  is  the  message  which  we 
have  heard,  and  declare  unto  you,  that  God  is  light    and 
m  him  IS  no  darkness  at  all."     The  words  that  follow  do 
plainly  enough  show  what  is  meant  by  light  and  by  dark- 
ness here.     By  light  is  meant  purity  and  holiness  as  we 
caiinot  conceive  any  thing  more  pure  and  simple   than 
light;    and    therefore  not  any  thing  more  expressive  of 
holine.ss  than  light.     "God  is 'light;"  as  if  he  should  have 
said  ol  him.self,  I  would  have  all  to  conceive  so  of  me  • 
and  therefore  I  send   this  message  unto  men,  to  instruct 
them  how  to  form  their  notions  and  conceptions  of  me.     I 
am  light,  and  with  me  there  is  no  darkness  at  all      And 
now,  saith  the  apostle,  "  If  any  say  they  have  fellowship 
with  God,  and  walk  in  darkness,  they  lie,  and  do  not  the 
truth.       If  any  say  they  have  a  participation  with  God,  ihat 
they   partake  and   communicate  with  him  in  any  thing 
divine,  and  walk  in  darkness,  they  tell  a  most  gross  and 
insolent  and  absurd  lie  ;  "  they  lie,  and  do  not  the  truth  " 
It  IS  a  practical  lying,  their  practice  gives  themselves  the 
lie  ;  they  do  (as  it  were)  proclaim  themselves  liars     And 
what  is  the  meaning  of  all  this,  but  to  f<how  that  light  is 
holines.s      If  any  say  they  have  fellowship  with  God   and 
live  wickedly,  show  themselves  to  be  impure  and  unholy 
creatures,  that  is  a  great  lie,  a  gross  lie,  a  lie  most  injuri- 
ous  to  God,  and  no  ways  advantageous  to  themselves- 
they  can  gain  nothing  bv  it,  but  they  wrong  him  by  it  infi- 
nitely, to  make  it  to  be  thought  as  if  he  were  an'impure 
one,  like  them  that  pretend  to  him,  to  be  acquainted  with 
him,  to  be  conversant  with  him.     It  is  to  make  a  wrong 
and   false   representation  of  him  to   the   world    so  that 
they  gain  nothing  by  it  but  shame  retorted  into  their  own 
laces ;  for  at  the  same  time  when  they  do  so  they  (as  it 
were)  virtually  call  themselves  liars  before  the  world     Be- 
cause they  who  know  any  thing  at  all  of  God,  know  that 
he  cannot  be  such  a  one;  "  He  is  light,  and  with  him  is 
no  darkness  at  all." 

■  '^1,*"'  ''^T  °°o  °"  "^^^  ^'"'"'^  °*"  ^'S^'  ^5  "  signifies  holiness, 
in  that  Eph^  V.  8.     "Ye  were  darkness,  but  now  are  ye 

light  in  the  Lord  ;'speakingofthat  mighty  turn  andchanee 
wrought  upon  the  soul  in  the  work  of  regeneration  Ye 
were  darkness  in  your  unregenerate  state,  now  are  ye 
light  in  the  Lord.  You  not  only  have  it,  but  are  light  •  as 
before  ye  not  only  had   darkness  in  you,  but  ye  were 


906 


ON  REGENERATION. 


Serm.  XLV. 


darkness,  as  it  were  so  many  lumps  and  masses  of  impure, 
gross,  and  consistent  darkness.  But  now  you  are  liglit. 
Indeed  there  may  be  light  in  an  unregenerate  mind  ;  but 
though  such  a  one  may  be  said  to  have  it,  he  is  not  said  to 
be  it.  And  that  light,  though  it  may  have  a  tendency  to 
some  suitable  disposition  in  the  heart,  yet  it  prevails  not  to 
effect,  to  bring  it  about.  Though  there  be  a  weak  tendency 
thitherward,  the  thing  is  not  done.  And  therefore  that 
light  doth  forfeit  its  name,  and  is  still  called  "  darkness ;" 
(as  our  Lord  saith  ;)  and  you  may  lake  his  judgment  in  the 
case  without  wavering:  "  If  the  light  that  is  in  thee  be 
darkness,  how  great  is  that  darkness !"  The  verv  light 
that  is  an  unregenerate  person,  is  rather  to  be  called 
darkness.  As  in  the  natural  world  there  is  no  such  thing 
ai.  puree  icnebrix,  no  pure  darkness,  no  darkness  without  a 
mixture  of  light;  but  ihe  denomination  is  taken  from  that 
which  prevails ;  otherwise,  we  should  never  say  it  is  night, 
never  say  it  is  darkness.  We  can  never  say  so,  as  supposing 
no  admixture  of  light  at  all ;  but  when  darkness  prevails, 
then  we  say,  concerning  the  region  and  horizon,  it  is  dark. 
And  so  it  is  with  the  unregenerate  soul:  till  the  Day-spring 
from  on  higli  doth  visit,  and  till  the  Sun  of  righteousness 
arise,  that  soul  is  a  region  of  darkness,  impure  darkness, 
such  a  darkness  as  wherein  men  work  all  manner  of  wick- 
edness, living  still  under  the  power  and  dominion  of  the 
prince  of  darkness  :  for  he  governs  in  that  region.  And 
therefore  the  work  of  regeneration  too  is  elsewhere  express- 
ed by  "being  translated  out  of  darkness  into  the  kingdom  of 
God's  dear  Son,"  our  Lord  Jesus  Christ;  and  "out  of  the 
power  of  darkness  into  his  marvellous  light;"  to  signify 
that  we  were  under  oth^'  government,  other  power,  before. 
They  that  are  born  of  God  therefore  (as  he  is  the  Father  of 
lights)  are  children  of  light;  that  is,  lioly  ones.  There  is 
that  frame  of  holiness  that  invests  them,  and  is  put  upon 
them,  which  carries  a  lustre,  a  glory  in  it,  as  you  have 
heard,  and  this  must  still  shine  brighter  and  brighter,  in 
those  that  are  truly  righteous,  unto  the  perfect  day.  And  as 
they  gradually  approach  nearer  and  nearer  the  land  of  light, 
and  thereby  are  made  more  and  more  meet  to  partake  at 
length  of  "  the  inheritance  of  the  saints  in  light,"  Col.  i.  12. 
But, 

Seventhly,  Anotherdivine  characterof  those  thatareborn 
of  God,  wherein  they  resemble  him,  is  Truth.  He  is  the 
God  of  truth,  who  is  their  Parent  and  Begetter;  and  they 
are  accordingly  the  children  of  truth.  Understand  me  here 
to  mean  truth  in  the  moral  sense:  I  speak  not  now  of  the 
truth  of  propositions,  or  of  the  truth  of  things  in  their 
nature,  logical  or  metaphysical  truth;  but  that  which  is 
in  the  spirit  and  proper  sense  moral,  and  that  lies  in  two 
things;  1.  In  speaking  as  we  think,  and,  2.  In  doing  as  we 
speak :  these  two  make  up  the  notion  of  moral  truth. 
Herein  God  is  himself  a  great  exemplar  and  pattern  to  us ; 
and  his  image  is  most  eminently  conspicuous  in  all  that  are 
born  of  him  in  this  also.  He  glories  to  be  called  the  God 
of  truth.  Moses  in  that  dying  song  of  his.  Dent,  xxxii. 
3,  4.  when  he  tells  us  he  will  now  publish  the  name  of  the 
Lord,  he  therefore  exhorts  all  to  ascribe  greatness  unto  God. 
"  Because  I  will 'publish  the  name  of  the  Lord  :  ascribe  ye 
greatness  unto  our  God.  He  is  the  rock,  his  work  is  perfect : 
for  all  his  wavs  are  judgment :  a  God  of  truth,  and  without 
iniquity,  just  and  right  is  he."  It  is  the  same  thing  that  is 
spoken  of  him  so  often  in  Scripture  under  the  name  of 
faithfulness:  the  divine  faithfulness,  that  takes  in  part  of 
the  meaning,  though  not  all  of  what  is  carried  in  the 
notion  of  truth  ;  for  faithfulne.ss  doth  particularly  refer  to 
the  promises  he  hath  made,  or  the  covenants  that  he  halh 
promulgated  and  entered  into.  It  is,  generally  speaking,  the 
same  thing  with  sincerity  ;  that  is  another  comprehensive 
expression,  that  lakes  in  the  full  of  what  is  signified  by  the 
name  of  truth.  They  that  are  bom  of  God  "are  true,  the 
children  of  truth,  sincere,  upright,  without  deceit  nrguile; 
when  they  speak,  speaking  the  truth  from  the  heart ;  when 
they  act,  acting  according  to  what  they  have  spoken,  es- 
pecially wherein  they  have  obliged  themselves  by  promise. 
And  that  is  the  proper  notion  of  fidelity,  one  great 
branch  of  this  troth.  That  is  a  glorious  attribute  of  God, 
wherein  he  is  pleased  frequently  to  represent  his  excellency 
to  the  children  of  men;  his  faithfulness  that  reachelhto  the 
clouds.  Look  as  high  as  heaven,  look  all  the  way  between 
this  earth  and  up  to  the  heavens,  and  you  have  continual 


instances  throughout  of  the  faithfulness  of  God ;  all  things 
being  conserved  through  this  vast  and  spacious  universe 
according  to  the  tenor  of  his  word,  and  those  ordinances 
that  he  hath  settled  in  this  great  creation  of  his.  And  so 
the  Lord  Jesus  Christ,  who  is  the  substantial,  consubstantial 
image  of  God,  and  the  brightness  of  his  glory,  this  is  his 
great  character  too,  the  Amen,  the  faithful  and  true  witness. 
It  is  a  peculiar  name  that  belongs  to  the  Son  of  God, 
"he  that  is  faithful  and  true."  Often  he  is  spoken  of  by  those 
distinguishing  titles ;  and  well  they  belong  to  him,  as  he 
was  the  original,  substantial  image  of  God.  The  image  of 
God  in  the  regenerate,  those  that  are  born  of  him,  it  is 
true,  is  much  inferior  in  them,  (as  we  have  heard  about  the 
generation  of  theonly  begotten-Son,)  to  what  it  is  in  him; 
but  it  is  not  contrary,  it  is  a  true  image,  though  it  be  not 
so  perfect  an  image.  It  doth  not  make  a  false  representation 
of  God  :  it  represents  him  truly,  though  not  so  perfectly  as 
in  the  first  and  original  impression  of  it  in  his  only  eternally 
begotten-Son  ;  of  whom  it  is  said,  Isa.  xi.  5.  "  That  faith- 
fulness is  the  girdle  of  his  loins  :"  they  are  girt  about  with 
truth.  And  observe,  afler  the  same  manner,  and  under  the 
same  notion,  is  thai  truth  which  is  said  lo  be  found  in  the 
children  of  God  in  this  world  spoken  of  too.  "  Take  unto 
you  the  whole  armour  of  God,  having  your  loins  girt  about 
with  truth,"  Eph.  vi.  14.  This  keeps  men  steady,  keeps 
them  in  an  equal  temper,  so  as  they  do  not  vary  from  them- 
selves. Being  once  made  like  God,  then  they  are  to  be 
continually  in  a  uniformity  and  agreeableness  to  them- 
selves; their  course  equal,  and  the  temper  of  their  spirits 
steady,  true,  and  not  apt  to  swerve  or  prevaricate  this  way 
or  that,  but  like  his  children.  Therefore,  inasmuch  as  he 
always  counts  it  theglory  of  his  own  being,  his  own  nature, 
that  falsehood  is  incompetent,  incompatible,  yea,  impossi- 
ble lo  him,  a  God  "  that  cannot  lie;"  so  if  he  hath  any 
children  in  this  world,  see  how  he  speaks  of  them,  "  They 
are  my  people,  children  that  will  not  lie:  therefore  he  was 
their  Saviour,"  Isa.  Ixiii.  8.  Put  away  lying,  (saith  the  apos- 
tle,) and  letevery  man  speaktruth  with  his  neighbour.  Put 
away  lying  in  reference  to  narrations,  and  lying  reference 
to  promises.  It  hath  the  same  distinction  that  oaths  are 
wont  to  have,  which  are  usually  different  by  those  terms,  of 
assertory  and  promissory.  If  one  should  be  guilty  of  per- 
jury, it  may  be  either  of  these  two  ways;  and  if  one  be 
guilty  of  lying,  it  is  one  of  these  two  ways  too  ;  either  by  ' 
representing  a  thing  otherwise  than  it  is,  or  by  promising 
to  do  that  which  was  never  intended,  and  therefore,  accord- 
inglv  is  never  done.  But  the  one  way  or  the  other,  there 
is  that  which  is  contrary  to  sincerity,  and  to  that  truth 
which  is  the  divine  glory,  the  glory  of  the  Divine  Being, 
and  wherein  he  doth  exalt  himself  so  infinitely,  the  God 
"  that  cannot  lie."  And  if  I  have  a  people  in  this  world,  if 
I  have  a  seed,  a  race,  a  progeny,  though  it  cannot  be  said 
of  them,  they  are  those  that  cannot  lie,  (that  is  the  divine 
prerogative,)  yet  it  may  be  said  of  them,  they  will  not  lie, 
"  children  that  will  not  lie,  so  he  was  their  Saviour." 

It  is  said  concerning  the  inhabitants  of  Sion,  (which 
Sion  represents,  in  a  borrowed,  transferred  sense,  the  church 
on  earth  first,  and  then  the  church  in  heaven  in  the  highest 
sense,)  the  inhabitants  of  Sion,  (into  which  none  come  but 
by  the  divine  bir:h,  they  are  come  into  it  whoever  are  of  it,) 
that  ihey  are  such  as  speak  the  truth  from  their  hearts. 
And  never  doth  any  man  come  into  the  forgiving  state,  till 
he  come  into  the  regenerate  state.  Then  it  is  that  Go-l 
pardons,  when  he  receives  and  regenerates.  He  gives 
righteousness  and  the  Spirit  of  his  Son  both  at  once.  By 
the  one  of  which  he  doth  one  work,  by  the  other  of  them 
he  doth  the  other.  They  are  never  separated.  When  any 
are  forgiven,  it  is  a  blessed  stale  they  come  into.  Blessed 
is  the  man  whose  iniquity  is  forgiven,  and  whose  sin  is 
covered.  But  then  observe  the  character  of  that  person 
thiJ.  is  the  subject  of  forgiveness,  he  in  whose  spirit  there  is 
"no  guile."  What?  a  forgiven  man,  a  regenerate  man,  one 
born  of  God;  and  a  false  man,  a  deceitful  man,  a  guile- 
ful, a  fraudulent  man1  He  that  shall  talk  at  this  rate 
speaketh  inconsistencies;  he  compounds  impossible  things. 
A  regenerate  man,  and  one  made  up  of  falsehood,  deceit,  and 
guile;  this  cannot  be.  He  that  is  born  of  Ihe  God  of  truth, 
there  is  the  image  of  him  as  such  upon  such  a  man.  He 
is  born  of  the  Spirit;  and  "  the  fruit  of  the  Spirit  is  in  all 
goodness,  and  righteousness,  and  truth,"  Eph.  v.  9. 


Serm.  XLV. 


ON  REGENERATION. 


907 


And  while  I  urge  faithfulness  and  truth  as  the  character 
of  the  regenerate,  those  that  are  born  of  God,  give  me 
leave  myself  to  be  so  far  faithful  to  you  as  to  declare,  and 
testify  in  the  Lord,  that  whoever  they  are  that  can  allow 
themselves  in  falsehood,  insincerity,  deceitfulness,  and 
guilefulness  any  way,  let  their  profession  be  nevir  so 
splendid,  they  do  but  belie  themselves  in  it.  They  the 
children  of  God,  they  born  of  God,  they  who  are  the  sons 
of  the  God  of  faith,  and  yet  children  of  falsehood,  is  a 
thing  that  I  will  not  only  say  is  not,  but  cannot  be.  It  is 
an  impossibility.  God  hath'  no  such  children ;  they  that 
are  born  of  him,  carry  this  image  of  him  upon  them,  they 
are  children  of  truth,  sincere  and  upright ;  so  that  if  they 
speak  they  speak  the  truth  in  their  hearts,  just  as  they 
apprehend  things  to  be  ;  if  they  promise,  they  promise 
what  they  intend  to  perform.  They  are  as  they  speak  : 
if  they  have  spoken  to  their  hurt,  they  will  not  change. 
Their  word  is  a  sacred  thing  with  them,  as  God's  word  is 
with  him. 

It  is  true,  indeed,  there  may  be  much  of  this  seen  in  the 
unregenerate  world  :  truth  hath  been  highly  magnified 
among  many  of  the  more  refined  pagans  ;  and  it  may 
have  place  with  many  among  us,  (oh,  that  it  had  more.) 
in  w'hom  the  divine  nature  hath  no  place.  But  here  is  the 
distinction,  when  men  are  true  to  one  another  for  God's 
sake  and  for  conscience  sake  ;  not  for  reputation's  sake, 
but  for  God's  sake,  and  because  of  their  devotedness  to 
him,  and  because  they  must  truly  represent  him  to  the 
world;  this  is  that  which  is  distinguishing;  and,  indeed, 
if  men  be  true  to  one  another,  and  untrue  to  God,  leave 
out  him  as  the  centre  in  whom  they  unite,  and  upon 
whose  account  and  for  whose  sake  they  are  true  to  one 
another;  all  their  truth  to  one  another  is  but  such  a  com- 
bination as  that  of  several  conspirators  against  their  law- 
ful and  rightful  prince,  who  may  be  true  to  one  another, 
while  they  are  all  false  to  him.  But  there  is  no  such 
thing  as  truth  in  the  right  sense,  and  that  which  will  turn 
to  their  true  advantage  at  last  in  whom  it  is  found,  but 
when  God  is  made  the  centre,  and  they  are  true  to  God  ; 
if  they  be  true  to  ens  another,  and  not  true  to  God,  it  is  a 
casualty;  they  have  a  disposition  in  their  minds  to  be  false 
to  one  another  if  there  be  occasion  ;  if  they  be  not  true  to 
God,  if  they  be  not  steadfast  in  his  covenant,  if  they  be  to- 
wards hira  "  as  a  deceitful  bow,"  (as  it  is  said  of  Eph- 
raiin,)  they  will  not  be  alwa5's  true  to  one  another. 

And  pray  let  this  be  deeply  considered  ;  supposing  that 
truth  have  its  primary  reference  to  God,  I  am  devoted  to 
him,  and  I  must  be  true  and  faithful ;  this  is  then  the  cha- 
racter of  them  that  are  born  of  him;  they  that  are  with 
the  Lamb  are  chosen  and  faithful  and  true ;  and  he  saith, 
"  Be  thou  faithful  unto  the  death,  and  thou  shalt  receive 
a  crown  of  life."  Here  is  their  character,  they  must  be 
faithful  to  him  first,  and  then  by  consequence  to  one  ano- 
ther in  all  their  dealings,  transactions,  conversation,  and 
afl^airs.  Take  this  for  an  invariable  character  of  an  un- 
regenerate person,  he  is  one  that  can  be  false,  if  it  will 
consist  with  his  interest ;  if  it  will  serve  his  other  pur- 
poses, he  can  allow  himself  to  be  so.  If  he  be  true,  it  is 
(as  was  said)  a  contingency.  But  take  this  for  the  cha- 
racter of  a  regenerate  person,  he  is  true  to  God  first ;  and 
because  he  is  so,  he  dares  to  be  false  to  no  man.  And  it 
hath  been  a  method  observed  bv  some  of  the  wiser  and 
more  refined  pagans.  Qui  rfeits  iton  tirm',  viv,  yvo.t  homi- 
nes. (Cicero.)  They  are  liable,  ore  time  or  another,  to 
prove  false  to  man,  that  do  not  fear  God.  But  if  the 
matter  do  begin  there,  then  is  truth  a  derivation  from  the 
Divine  nature  upon  such  a  one  ;  that  a.s  God  is  the  God  of 
truth,  from  whom  it  comes,  and  by  whom  it  is  invTought 
into  man,  so  the  children  of  God,  who  are  born  of  him, 
it  may  be  consistently  said  of  them  thev  are  children  of 
truth,  they  are  such  as  have  a  reverence  for  truth ;  it  is 
with  them  a  venerable  thing.  I  would  not  .speak  other- 
wise than  I  think,  or  do  otherwise  than  I  have  said,  not- 
withstanding the  lie  might  be  rewarded  with  the  gain  of 
the  world.  Truth  is  with  them  a  sacred  thing.  '  They 
that  find  no  such  restraint  upon  their  spirits,  have  nothing 
of  the  divine  nature  in  them.  I  cannot  say  or  do  so  or 
so,  say  othcrwi.se  than  I  think,  do  otherwise  than  I  have 
spo'icen  ;  I  find  there  is  a  nature  in  me  that  withholds  me, 
that  prompts  me  quite  otherwise  ;  I  can  do  nothing  against 


the  truth,  but  for  the  truth,  (according  to  another  larger 
notion  of  the  truth,)  I  must  not,  I  may  not. 

This  I  reckoned  of  great  necessity  to  be  stood  upon,  fear- 
ing that  loo  many  may  very  much  misunderstand  the  no- 
tion of  religion,  while  they  limit  and  confine  it  to  the  first 
table  only,  without  letting  it  have  a  governing  influence 
upon  the  afl^airs  that  relate  to  the  second.  But  we  are  to 
take  both  in  conjunction.  And  the  error  would  be  the 
same  if  men  should  again  confine  all  their  regularity  to 
the  rules  of  the  second  table  loo,  and  think  very  well  of 
themselves,  because  they  do  not  transgress  those  rules. 
Here  is  the  same  danger,  and  the  same  fatal  error  and 
mistake.  But  if  we  will  deal  .safely  and  righteousl)^ 
safely  for  ourselves,  and  righteously  with  God,  then,  I 
say,  we  must  take  the  connexion  of  both  together ;  and 
take  all  the  rules  of  duly  which  belong  to  the  second  table, 
as  they  have  their  foundation  in  the  first,  to  nit,  in  "the 
love  of  God,  with  all  ^  ur  heart,  with  all  our  mind,  and 
with  all  our  might,  and  our  neighbour  as  ourselves." 
These  two  make  up  the  law  and  the  prophets,  and  this  is 
nothing  else  but  the  work  that  is  abridged  and  epitomized 
in  regeneration,  when  the  law  of  God  is  written  in  the 
heart,  and  transcribed  in  the  inner  man,  put  into  "  fleshly 
tables  (as  the  apostle  speaks)  not  bv  ink  and  paper,  but  by 
(he  Spirit  of  the  living  God,"  2  Corinth,  iii.  3.  That  is 
it  which  is  done  by  regeneration  ;  when  God  doth  beget 
out  of  an  impure  apostate  world  a  h.oly  seed,  a  divine  off- 
spring for  himself.  Whereas  their  defection  and  apostacy 
lay  in  the  violation  of  the  whole  entire  law  of  their  crea- 
tion, their  regeneration  lies  in  the  renewing  the  impres- 
sion of  it,  turning  it  into  a  living  law  within,  not  into  an 
audible  law  or  a  visible  law,  that  they  can  hear  with  ears 
or  read  with  eyes,  but  a  living  law,  which  they  feel  and 
relish  with  their  hearts  ;  their  hearts  being  contempered 
to  it.  And  the  Spirit  of  God  makes  no  maimed  impres- 
sion, it  makes  the  impression  entire  and  full,  so  as  that  all 
the  several  parts  of  that  law  are  expressed  together. 
There  are  characters  that  signify  each  several  part,  and 
these  are  but  the  several  lineaments  of  the  new  creature, 
or  the  new  man,  portrayed  in  the  soul  by  the  regenerating 
Spirit  of  God. 

It  greatly  concerns  us  when  we  consider  that  the  Gos- 
pel (under  the  dispensation  whereof  w-e  live)  is  the  Spirit's 
instrument  in  regeneration;  and  that  is  part  of  which  we 
now  hear.  It  is  greatly,  I  say,  to  be  considered,  what 
there  is  done  to  this  purpose  by  this  Gospel  upon  our  souls. 
If  we  never  be  regenerated  by  the  Go.spel,  we  are  very 
unreasonable  to  expect  that  God  should  use  any  other 
methods  with  us.  'This  is  the  word  of  the  kingdom  into 
which  all  they  that  have  a  real  place  in  it  are  regenerated ; 
they  are  born  into  it,  in  regno  noli  svnms,  as  that  moralist 
speaks  upon  another  account.  We  are  born  members  of 
this  kingdom  ;  and  by  what  means  hath  he  begotten  us 
again  ■?  even  hereby,  by  the  word  of  truth.  I  beseech  you 
let  this  be  seriously  and  deeply  considered.  If  there  be 
any  such  thing  as  regeneration,  that  is,  if  there  be  any 
such  thing  as  the  raising  up  a  divine  offspring  to  God  out 
of  this  world,  that  shall  not  perish  when  the  rest  of  the 
world  do,  it  is  by  this  means  that  the  things  is  to  be  done; 
"  being  born  again,  not  of  corruptible  seed,  but  of  incor- 
ruptible, by  the  word  of  God  which  liveth  and  abideth 
for  ever."  "  All  flesh  is  grass,  and  all  the  glory  of  man 
as  the  flower  of  the  grass.  The  grass  withereth,  and  the 
flower  thereof  falleth  away,  but  the  word  of  the  Lord  en- 
dureth  for  ever  ;  and  this  is  the  word  which  bv  the  Gospel 
is  preached  unto  you,"  1  Pet.  i.  23,  24,  25.  Is  the  Gospel 
preached  to  us  for  this  purpose,  and  is  the  proper  design 
of  it  to  regenerate  at  first,  and  nourish  after%vards  unto 
eternal  life  ?  For  ex  its  nvtrimur  ex  'luibus  conslamiir ;  the 
same  Gospel  is  to  both.  Methinks  it  should  beget  in  ns 
the  most  deeply  serious  and  solicitous  thoughts  imagina- 
ble. What  is  done  upon  us  to  this  blessed  purpose  1  Hath 
any  thing  heretofore  been  done  1  Or  do  I  find  anv  thing 
yet  a-doing?  Was  nothing  done  the  last  year  '\  Mav  it  be 
hoped  that  any  thing  shall  be  done  this  year  1  Was  no- 
thing done  the  last  Lord's  day  1  Is  it  not  yet  to  be  hoped 
that  somewhat  may  he  done  to-day  1  Do  I  find  my  spirit 
altered  "]  There  are  great  previous  dispositions  in  natural 
productions,  before  there  is  a  complete  product :  What 
disposition  do  I  find  1    What  tendency  towards  such  a 


ON  REGENERATION. 


birth  ■?  What  strivings,  what  agonies,  what  pangs  are  in 
my  soul  ■?  Do  I  reckon  1  am  to  be  born  again,  born  of  God, 
born  from  heaven,  and  never  feel  it  1  Can  so  mighty  a 
change  pass  upon  ray  sonl  as  amounts  to  another  birth,  to 
a  divine  birth,  and  I  never  be  sensible  of  it  1  If  such  a 
day  as  this  pass  with  us,  and  we  feel  no  such  thoughts  in 
our  spirits,  and  are  unconcerned,  what  have  we  to  justify 
our  unconcernedness'!  Wherewith  shall  we  justify  our 
being  unconcerned  1  We  can  have  nothing  as  a  ground 
on  which  raiionally  to  justify  us,  unless  we  could  tear  the 
whole  Gospel  constitution,  unless  we  couldascertain  our- 
selves there  is  no  such  thing  as  a  heaven  or  hell ;  for  if 
there  be,  and  there  will  be  so  vast  differences  in  the  final 
states  of  men,  certainly  those  eternal  differences  must 
have  their  foundation  here :  as  men  are  distinguished  by 
being  regenerate  and  unregenerate,  so  they  will  be  for 
heaven  or  hell.  Sure  if  there  be  such  two  distinct  states 
into  which  men  are  to  be  disposed  of  by  the  Supreme  and 
Universal  Judge,  who  cannot  but  do  wisely,  and  righte- 
ously, and  holily,  it  cannot  be  that  men  should  be  disposed 
of  into  those  stales  promiscuously,  whether  they  are  bis 
children  or  not  his  children,  as  if  he  would  make  no  dif- 
ference between  those  that  are  born  of  him,  and  those  that 
are  not  born  of  him,  but  have  lived  and  died  in  perpetual 
rebellion  agamst  him,  full  of  enmity  and  perpetual  malig- 
nity towards  him,  whereby  they  testify  themselves  never 
to  have  begotten  of  him,  and  that  they  are  not  like  him ; 
as  the  following  words  after  the  text,  "  Every  one  that 
loveth  him  that  begat,  loveth  them  also  that  are  begotten 
of  him."  If  he  begat  us,  we  shall  be  sure  to  love  him. 
They  that  have  all  "their  days  chosen  distance  from  him, 
is  it  a  supposable  thing  God' should  have  begotten  any  ac- 
cording to  liis  own  nature,  and  they  should  not  love  him  1 
Not  love  to  converse  with  him,  love  not  to  be  in  his  pre- 
sence, to  open  their  hearts  to  him,  to  unbosom  and  pour 
out  their  souls  before  him.  Hath  God  begotten  any  such 
unnatural  children  that  can  live  v/ithout  him  all  the  day, 
never  come  near  him,  never  look  towards  him,  never 
think  of  him,  that  know  not  what  belongs  to  prayer  to 
him  ■?  What  can  men  have  to  preserve  peace  and  quiet  in 
their  souls,  but  the  apprehension — that  sure  there  are  no 
such  things  as  heaven  and  hell,  of  which  we  have  heard 
so  much  1 

But  who  would  run  the  danger  of  it "!  If  men  do  but 
apprehend  the  possibility,  if  they  have  allowed  themselves 
to  attend  to  that  light  that  makes  so  clear  and  bright  a 
discovery  of  another  world,  and  of  those  distinct  states  in 
it ;  if,  I  say,  they  have  not  allowed  themselves  to  attend  to 
the  light,  so  as  thereby  to  be  ascertained  in  their  own 
hearts,  there  is  as  surely  a  heaven  and  a  hell  as  there  is 
an  earth,  (and  we  have  as  much  reason  to  be  ascertained 
of  the  one  by  believing  what  is  plainly  testified,  and  what 
the  reason  of  the  thing  doth  evince  to  us  to  be  true,  as  we 
have  to  be  certain  of  the  other  from  our  eye-sight,)  then 
all  is  vain  that  we  .say  to  them. 

But  if  men  would  but  believe  all  this,  then  there  can 
be  no  more  reasonable  thing  in  all  the  world,  than  to  be 
full  of  inquiring  thoughts  concerning  our  state,  till  we 
arrive  to  some  proportionable  certainty  concerning  it,  till 
we  can  say.  Blessed  be  God,  now  I  find  some  of  those 
characters  upon  me,  that  speak  me  one  of  his  children, 
that  spirituality,  that  life,  that  power,  that  knowledge  of 
him  and  divine  things,  that  wi.sdom,  that  holiness,  that 
truth,  that  will  justify  me  in  enumerating  myself  to  the 
children  of  God,  his  family,  counting  myself  among  them, 
and  believing  that  he  will  count  me  among  them  too. 
But  if  we  find  no  such  characters  as  these,  and  yet  say 
we  are  children  of  God,  we  pretend  to  him,  we  profess 
him,  that  very  profession  itself  is  a  lie ;  as  is  said  con- 
cerning those  false  pretenders.  Rev.  iii.  9.  that  said,  "  they 
were  Jews,  (that  is,  Christians,)  and  were  not,  but  of  the 
synagogue  of  Satan,  they  do  lie."  It  is  a  very  fearful 
thing  when  even  a  man's  profession  is  a  lie.  I  call  my- 
self a  Christian,  but  it  is  a  lie  ;  one  that  believeth  Jesus 
to  be  the  Christ,  but  it  is  a  lie ;  for  whosoever  believeth 
this,  is  born  of  God ;  but  of  this:  I  find  nothing  in  my- 
Wlf 


^  Preachci.*  June  lolh,  leai. 


SERMON  XI,VI.* 

1  John  V.  1. 

Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

But  now  I  might  add  in  the  next  place. 

Eighthly,  It  isacreature  endowed  with  a  most  generous 
liberty,  that  disdains,  that  cannot  be  patient  of  servitude; 
the  sons  of  God  must  be  free  born.  This  is  evident,  and 
hath  been  elsewhere  spoken  to  and  opened.     But  then. 

Ninthly,  It  is  a  creature  of  a  very  peculiar  benignity 
and  goodness.  Who  would  expect  it  to  be  otherwise  7 
When  you  hear  of  a  God-like  creature  born  into  this 
world,  what  would  you  look  to  find  it,  but  a  creature  made 
up  of  goodness  1  The  Spirit  is  the  immediate  regenerator, 
the  great  agent  in  this  work.  "  That  which  is  born  of  the 
Spirit  is  spirit,"  John  iii.  6.  And  we  are  told,  Ephes.  v.  9. 
"  That  the  fruit  of  the  Spirit  is  in  al)  goodness."  It  lies 
in  a  universal  goodness;  here  is  the  product,  this  is  that 
God-like  thing  that  is  now  produced.  When  one  is  said 
to  be  born  of  God,  he  is  a  creature  made  up  of  goodness  ; 
it  is  the  production  of  the  Holy  Ghost,  the  Divine  Spirit; 
"  and  the  fruit  of  the  Spirit  is  in  all  goodness."  And  it  is 
added,  "  righteousness  and  truth  too,"  which  we  have 
spoken  of  before.  Every  one  that  doth  righteousness  is 
born  of  God,  and  the  children  of  God  are  children  that 
will  not  lie,  but  abhor  falsehood.  But  they  are  also  an 
offspring  of  great  benignity,  of  most  extensive  and  diffu- 
sive goodness. 

I  apprehend  it  may  be  worth  the  while  to  insist  upon 
this,  because  that  there  is  not  another  thing  wherein  the 
divine  nature  and  likeness  are  more  expressed  and  held 
forth  in  the  work  of  regeneration  than  in  this  thing  ;  in  no 
other  respect  rather  or  more  than  this  is  God  said  to  be  the 
Father  of  such,  or  they  to  be  born  of  God.  And,  oh  !  that 
we  may,  I  for  my  part  speak,  and  you  hear,  as  those  that 
apprehend  the  weight  and  importance  of  what  is  now  to 
be  spoken  ;  we  are  in  all  these  things  distinguishing  the 
divine  seed  and  offspring  from  the  children  of  the  worst 
of  fathers ;  and  there  is  no  middle  state  between  these 
two ;  we  must  either  be  born  from  above  or  born  from  be- 
neath; no  middle  state,  speaking  of  morals:  when  we 
speak  of  naturals  we  know  there  can  be  but  one  author  of 
nature  :  but  as  to  morals,  two  great  parents  and  fathers 
divide  the  world,  and  one  of  them  you  must  call  so.  They 
that  are  not  born  of  God,  his  own  word  concludes  concern- 
ing them,  "  You  are  of  your  father  the  devil,  and  the  lusts 
of  your  father  ye  will  do,"  John  viii.  44.  But  now  see 
wherein  a  divine  production  appears  and  shows  itself  to 
be  such  ;  here  is  somewhat  begotten,  born  of  God,  that  ap- 
pears like  God  in  this,  as  a  thing  made  up  of  goodness. 
And  here  I  shall  more  distinctly  consider, 

i.  What  objects  this  goodness  hath  reference  to  in  them. 
And, 

ii.  Wherein,  or  in  what  exertions,  it  shows  itself  to- 
wards such  objects. 

i.  What  objects  it  refers  to.  You  must  still  consider 
that  an  imitation  of  the  divine  goodness ;  that  supposed  all 
along  as  that  wherein  this  creature  is  a  God-like  creature. 
It  is  a  God-like  creature  as  it  is  a  most  beneficent  creature ; 
and  it  being  the  goodness  of  beneficence,  or  beneficent 
goodness,  that  we  are  to  speak  to  under  this  head,  we  shall 
have  somewhat  further  under  another  order  of  heads,  to 
consider  what  may  admit  of  the  same  name,  but  will  be 
of  somewhat  a  different  kind.  But  our  present  discourse 
it  is  to  be  confined  unto  a  beneficent  goodness,  and  being 
so,  we  are  not  now  at  this  time  to  consider  God  as  one  of 
the  objects  that  this  goodness  hath  reference  to.  "My 
goodness  extendeth  not  to  thee,"saith  the  Psalmist,  (speak- 
ing of  such  goodness,)  Psalm  xvi.  2.  but,  as  was  said,  it 
being  an  imitation  of  the  Divine  goodness,  it  must  respect 
such  objects  as  Divine  goodness,  which  is  beneficent,  doth 
respect,  and  they  are  of  two  sorts  ;  there  is  a  more  general 
and  there  is  a  more  special  object  of  the  Divine  goodness, 
as  hath  been  largely  shown  upon  another  occasion.  God's 
goodness  hath, 


Serm.  XLVI. 


ON  REGENERATION. 


909 


(i.)  A  general  object.  "  The  Lord  is  good  to  all,  and 
his  tender  mercies  are  over  all  his  works ;"  so  diffusive,  so 
flowing  is  his  goodness,  the  whole  earth  is  full  of  it.  The 
whole  earth — a  more  surprising  instance  of  the  extensive- 
ness  of  it  could  not  have  been  given.  The  whole  earth — 
this  stage  of  wickedness,  where  constant  rebellions  against 
the  Majesty  of  Heaven  have  been  in  continued  succession 
from  use  to  age,  and  from  generation  to  generation  acted. 
The  whole  earth  is  full  of  his  goodness;  a  thing  that  should 
not  only  convince,  but  amaze  that  it  should  be  so, 

Why,  such  is  the  goodness  of  this  creature  that  is  born 
of  God  proportionally  extensive— "As  you  have  opportu- 
nity, do  good  unto  all  men,"  Gal.  vi.  10.  a  goodness  that 
must  flow  every  where,  as  far  as  one  can,  that  must  diffuse 
and  spread  itself  to  our  very  uttermost.  As  you  have  op- 
portunity— supposing  there  be  an  ability  and  power,  then 
there  needs  nothing  more  than  opportunity.  If  there  be 
opportunity,  let  this  goodness  exert  itself;  this  shall  show 
you  a  God-like  sort  of  creatures,  born  of  God,  bearing  his 
image ;  he  doth  good  to  all — "  as  you  have  opportunity  do 
you  do  good  to  all." 

When  he  had  it  in  design  to  raise  up  to  himself  a  seed, 
a  new  creation  in  the  world,  it  must  be  understood  it 
should  be  such  as  it  was  fit  for  him  to  own  as  the  peculiar 
parent  of  this  offspring.  What  1  shall  I  raise  up  a  new 
seed  to  be  but  like  other  men  1  Is  this  like  to  God  1 
when  he  was  to  do  a  new  thing  in  the  world,  to  raise  up  a 
new  sort  of  people,  that  they  should  be  but  just  like  the 
old  1  Think  what  men  are  naturally,  and  as  they  grow  up 
from  the  old  stock;  every  one  minds  his  own  things,  every 
one  is  for  himself,  cares  not  what  becomes  of  others,  what 
becomes  of  this  world.  But  this  creature,  born  of  God,  is 
of  a  large  comprehen.sible  spirit,  it  measures  with  the  uni- 
verse, not  narrow,  not  clung,  not  contracted;  it  bounds 
(comparatively)  private  interest,  my  good  is  the  good  of 
the  creation.  It  is  spoken  as  a  most  peculiar  character  of 
this  seed,  that  when  all  else  do  naturally  mind  their  own 
things,  as  the  apostle  speaks  concerning  Timothy,  he  doth 
as  naturally  mind  the  things  of  another,  of  his  neighbour, 
as  if  he  had  no  private  interest  of  his  own  at  all.  God 
will  have  it  known  that  in  this  second  creation  of  his,  this 
new  attempt,  when  he  was  to  raise  up  a  people,  a  seed  out 
of  a  common  universal  ruin,  I  will  do  such  a  thing  m  the 
world  as  shall  make  the  world  look  about  them,  and  won- 
der to  behold  what  new  sort  of  people  are  sprung  up  among 
them.  That  wherea.s  they  have  ever  himself  for  his  end, 
himself  for  his  measure,  every  one  being  for  himself;  here 
is  a  people  that  are  off  from  self,  a  self-denying  people,  a 
self-abandoning  people,  made  up  of  goodness,  and  making 
,  that  goodness  to  flow  as  far  as  ever  it  can;  for  it  is  a  divine 
goodness,  and  they  make  this  goodness  disperse  like  God's, 
they  make  it  to  flow  to  the  uttermost  they  can. 

It  must  be  so,  when  you  consider  that  this  being  born  of 
God,  and  that  every  such  divine  birth,  doth  spring  out  of 
believing  Jesus  to  be  the  Christ :  whoso  believeth,  is  born 
of  God,  and  is  a  Christian  indeed,  and  honours  the  Chris- 
tian name.  What,  shall  the  world  be  Christianized  and 
made  nothing  the  better  ? — made  Christians,  and  not  made 
good  I  How  unlike  God  were  this! — how  mean  and  low 
a  design  would  that  be  !  If  they  be  Christians,  they  must 
be  good  men,  and  so  appear  born  of  God  :  when  they  are 
changed,  when  they  become  Christians,  they  become  imi- 
tators of  his  goodness:  otherwise,  how  despicable  is  the 
performance  of  the  Son  of  God  in  this  world,  when  he  is 
to  raise  up  other  sons  that  shall  be  just  as  the  rest  of  men 
are's    But  then, 

(ii.)  This  goodness  it  hath  a  special  object  too,  even  as 
the  Divine  goodness  which  it  imitates  hath — "  My  good- 
ness extends  not  to  thee" — but  to  whom  thenl  eminently, 
principally,  to  the  saints  that  are  in  the  earth,  those  excel- 
lent ones  "  in  whom  is  all  my  delight,"  Psalm  xvi.  3. 
God  lakes  plea.sure  in  his  people ;  he  loveth  the  righteous ; 
he  hath  a  peculiar  love,  good  will,  and  kindness  towards 
those  that  he  doth  regenerate,  that  are  born  of  him.  And 
so  they  that  are  born  of  him  have  a  peculiar  kindness  and 
good  will  unto  one  another, as  the  text  speaks — "Whosoever 
lovelh  him  that  begat,  loveth  also  them  that  are  begotten  of 
him."  It  cannot  but  be  so,  as  there  is  opportunity  to  do 
it,  good  must  be  done  to  all,  but  "especially  to  those  who 
are  of  the  household  of  faith,"  Gal.  vi.  10.    They  that  bear 


the  same  image,  that  have  the  same  nature,  that  spring 
from  the  same  father,  and  are  of  the  same  seed,  this  good- 
ness must  have  a  more  peculiar  reference  and  tendency  to 
such  ;  and  it  will  argue  our  not  being  of  his  seed,  not 
being  children  of  this  Father,  if  all  be  alike  to  him,  if  his 
kindness  be  not  distinct,  if  he  be  as  well  pleased  with  the 
conversation  of  the  one  sort  as  of  the  other.     But  then, 

ii.  Besides  the  consideration  of  the  objects  of  this  good- 
ness, we  must  consider  wherein  it  shows  itself,  and  in 
what  exertions  it  appears  towards  its  object — why, 

(i.)  It  appears  in  sundry  negatives;  and  they  are  not  to 
be  overlooked,  for  there  are  great  appearances  of  this  good- 
ness in  them,  as  you  will  have  cause  to  judge:  As, 

[i.]  In  not  being  apt  to  harm  others.  This  is  goodness, 
when  there  is  not  an  aptness  to  harm  another.  What,  is 
it  to  be  thought  that  this  creature,  born  of  God,  is  a  mis- 
chievous creature,  as  it  were,  born  to  do  mischief?  hov/  is 
that  possible  7  As  our  Lord  was  holy,  harmless,  separate 
from  sinners,  so  are  they  to  be, — "Be  ye  harml -s,  the 
sons  of  God,  without  rebuke,"  Phil.  ii.  15.  Mark  the  con- 
nexion, "the  sons  of  God" — and  harmful?  mischievous'! — 
that  cannot  be :  hath  he  begot  such  a  sort  of  creatures  into 
the  world  to  do  mischief  in  ill  no ;  such  are  not  of  this 
seed. 

[ii.]  Much  less  are  they  apt  to  take  pleasure  in  another's 
harm ;  so  ii  is  with  many  other  men — it  is  a  pleasant  sight 
to  them  to  behold  the  mischiefs  and  misdeeds  of  others; 
but  it  cannot  be  so  with  them  that  are  of  this  seed.    Again, 

[iii.]  .This  good  appears  in  an  inaptness  to  do  evil  for 
evil.  They  do  not  think  themselves  warranted.  Because 
such  a  one  hath  done  evil  to  me,  therefore  I  will  do  evil 
to  him;  "not  rendering  evil  for  evil,"  no,  by  no  means, 
this  cannot  agree  to  this  seed,  this  God-like  sort  of  crea- 
tures.    Again, 

[iv.]  They  are  very  inapt  to  be  provoked :  this  sort  of 
creature  is  not  apt  to  provocations,  as  is  the  character 
1  Cor.  xiii.  5. — "  not  easily  provoked,"  which  is  a  great 
imitation  of  God,  who  is  "slow  to  anger;"  so  must  they 
be,  and  so  they  habitually  are,  "  swift  to  hear,  slow  to 
speak,  and  slow  to  wrath." 

[v.]  Much  less  can  they  suffer  anger  and  wrath  upon 
provocation  to  arise  to  a  fixed  haired  ;  they  are  quite  an- 
other sort  of  men  from  the  men  of  the  world,  of  whom  this 
is  the  character,  "hateful,  and  hating  one  another,"  Titus 
iii.  3.  This  cannot  belong  to  this  God-like  sort  of  creature, 
to  have  a  fixed  hate  for  any  one,  whosoever  they  be ;  no, 
not  the  worst  enemy  in  all  the  world  ;  the  contrary  is  ex- 
pressly commanded,  and  is  a  law  in  their  very  natures, 
even  in  reference  to  the  very  worst  enemy.     And, 

[vi.]  They  are  not  habitually  vindictive:  not  only  do 
they  not  in  fact  render  evil  for  evil ;  not  only  do  they  ab- 
stain from  this,  or  not  do  this;  but  much  more  are  they 
alien  from  an  habitual  vindictivencss:  to  be  in  the  habit 
of  their  minds  revengeful,  oh,  this  cannot  be  in  this  God- 
like seed !  And, 

[vii.]  Much  less  is  it  possible  for  them  to  be  implacable: 
this  is  again  the  worst  sort  of  mankind,  which  is  described 
bv  this  character,  implacable;  that  cannot  be  reconciled; 
if  once  there  be  a  grudge  it  is  everlasting,  a  fixed  thing. 
Oh,  this  cannot  belong  to  this  God-like  seed,  to  he  of  an 
irreconcileable  spirit,  it  hath  the  sum  of  hell  in  il,  the  devil 
as  the  parent  of  it  appears  in  this  countenance,  nothing 
more  plain;  the  very  show  of  that  countenance  discovers 
who  is  the  father,  an  implacable  spirit,  malicious,  vindic- 
tive, and  then  implacable.  With  this  are  conjunct  other 
things  that  we  might  mention :  as  envy  at  the  good  of  an- 
other :  it  is  the  notion  of  envy  to  grieve  at  another's  good ; 
as  it  is  an  argument  of  a  most  diabolical  .spirit  to  rejoice 
at  another's  hurt,  to  take  complacency  in  the  harm  of  an- 
other ;  so  to  grieve  at  the  good  one  hath  in  himself,  or  doth 
pos.sess  and  enjoy,  such  a  one  is  better  than  I,  and  that 
grieves  me— or  such  a  one  doth  more  good,  or  possesseth 
more  good  than  I,  and  this  I  am  grieved  at ;  this  cannot 
consist  with  the  divine  goodness  that  appears  in  this  God- 
begotten  creature.     But  tlien, 

(ii.)  This  goodness  shows  itself  in  posilivestoo,  and  that 
more  eminently, 

[i.)  In  actual  doing  good  as  there  is  opportunity,  and 
towards  both  .sorts  of  objects.  "  To  all  as  there  is  oppor- 
tunity, but  especially  to  the  household  of  faith,"  Gal.  vi. 


910 


ON  REGENERATION. 


Serm.  XLVI. 


10.  So  doth  this  goodness  imitate  the  Divine  goodness,  he 
is  good  and  doth  good.  Never  talk  of  being  good  if  you 
do  no  good  when  there  is  opportunity.     And  again, 

[ii.]  In  an  habitual  propension  thereunto,  so  as  to  do 
good  with  complacency  and  delight ;  so  this  goodness  im- 
itates the  Divine  goodness ;  he  exerciseth  loving-kindness 
in  the  earth,  because  he  delights  therein  ;  so  doth  the  good 
man  do  good  even  with  delight,  tasting  and  relishing  his 
own  act  in  what  he  doth.  Oh,  how  sweet  is  it  to  do  good ! 
he  tastes  the  relish  of  it  more  than  the  receiver  of  it  doth, 
incomparably  more ;  according  to  that  motto  of  our  Lord, 
"  It  is  more  blessed  to  give  than  to  receive."  A  more 
blessed  thing,  a  thing  that  carries  more  sweet  and  savour 
,n  it.  A  man  finds  a  blessedness  in  it ;  he  tastes  the  fruits 
of  his  own  doing  as  a  grateful  relish.  God  enables  me  to 
do  good,  to  imitate  his  goodness,  and  this  is  refreshing  to 
my  soul,  this  is  fruit  which,  by  divine  vouchsafement,  I  am 
enabled  to  eat  and  feed  upon  ;  such  a  one  feeds  upon  his 
own  act,  in  what  he  doth  in  this  kind,  owing  all  to  grace, 
as  that  is  called  grace  that  was  bestowed  on  the  church  of 
the  Macedonians  and  those  Corinthian  Christians  to  whom 
the  apostle  did  write ;  he  propounds  it  to  them  that  they 
might  abound,  or  would  labour  to  excel  in  the  same  grace 
too.  Oh,  what  a  pleasant  savour  hath  grace  and  goodness ! 
Oh,  the  sweet  relishes  of  it !  It  would  make  one  wonder 
indeed  to  take  notice  of  some  expressions  of  pagans  about 
the  pleasure  of  doing  good ;  in  what  transports  do  they 
sometimes  speak  of  the  delights  of  friendship  upon  this 
account,  placing  all  the  sweetness  of  it  in  the  obliging  an- 
other, so  as  that  it  should  be  impossible  for  the  person 
obliged  to  have  so  pleasant  relishes  as  he  that  doth  oblige. 
But  this  must  be  most  peculiarly  so  in  divine  goodness ; 
when  regeneration  makes  a  good  man,  produceth  a  divine 
creature,  his  delight  is  in  cioing  good  as  God's  own  is. 
And  hereupon, 

[iii.]  He  doth  good  for  goodness  sake ;  it  is  its  own  re- 
ward. It  is  not  for  vain  glory,  not  for  applause,  not  that 
he  may  draw  on  a  good  turn  afterwards ;  it  is  not  to  gra- 
tify such  and  such,  as  hoping  they  may  have  opportunity 
afterwards  to  gratify  him  ;  but  it. is  doing  good  because  it 
is  good,  for  goodness  itselfs  sake.  This  is  simple  good- 
ness, pure  goodness,  incorrupt  goodness,  tmbribed  good- 
ness.    And, 

[iv.]  It  appears  in  easiness  to  forgive.  If  any  do  evil  to 
me,  it  is  not  a  task,  it  is  not  a  difficulty,  it  is  not  a  penalty 
to  forgive,  but  a.s  an  act  of  nature  when  it  comes  from  a 
good  man,  from  one  born  of  God;  for  he  hath  the  nature 
in  him  that  prompts  him  thereunto,  a  divine  nature  impart- 
ed to  him,  solhat  it  is  far  easier  to  forgive  than  to  revenge-, 
revenge  indeed  must  needs  have  upon  a  rational  account 
more  difficulty  with  such  a  one,  because  that  requires  con- 
trivance, and  waiting  for  an  opportunity,  and,  it  may  be, 
setting  many  instruments  on  work  to  effect  it.  But  good- 
ness flows  immediately  into  this  act,  it  is  done  of  mi-self; 
but  I  must  employ  many  others  in  revenge,  and  that  may 
be  contriving  long;  but  a  man  never  needs  any  contri- 
vance to  forgive,  it  is  a  thing  done  out  of  hand,  the  product 
of  a  man's  soul ;  this  is  the  goodness  of  the  children  of 
God,  those  that  are  born  of  God  with  a  nature  like  his 
own.  The  regenerate  soul,  oh,  what  enmities  does  he  for- 
give, and  what  enemies  !  How  continued,  how  inveterate, 
how  often  exerted  with  many  through  the  course  of  their 
lives,  even  almost  to  the  last  end  of  them,  so  as  to  leave 
scarce  time  of  repentance  and  returning  !  This  readiness 
to  forgive,  it  is  sure  a  great  participation  of  the  Divine 
nature,  a  direct  imitation  of  God.  And  then  again, 

[v.]  An  aptness  to  return  into  amity;  for  that  is  a  great 
deal  more.  There  are  some  that  can  forgive  others,  but 
will  never  be  friends  with  them  any  more  ;  an  everlasting 
pique  remaining,  and  they  cannot  but  discover  a  shyness,  a 
great  shyness,  shun  them,  balk  them,  decline  them,  and 
are  apt  still  to  think  hardly  and  speak  hardly  of  them  upon 
all  occasions.  But  the  divine  nature  in  the  regenerate 
makes  a  person  apt  to  the  renewal  of  friendship  ;  Aey  can 
easily  fall  in  again,  who  are  regenerate  ;  if  there  have  been 
breaches,  if  there  have  been  strifes,  if  there  have  been 
fallings  out,  they  can  presently  lall  in,  because  they  have 
been  so  taught  by  nature,  by  that  nature  which  is  impart- 
ed to  them  in  being  horn  of  God. 

These  are  great  things,  and  they  are  plain  things ;  it  is 


impossible  if  there  be  such  a  seed  born  of  God  but  it  must 
imitate  the  Divine  goodness,  and  if  it  imitate  that  good- 
ness it  must  appear  in  such  instances  as  these — "  Who  is 
he  that  will  harm  you,  if  ye  be  followers  of  that  which  is 
good  1"  So  we  very  faintly  and  defectively  render  those 
emphatical  words,  "  -will  harm  you,"  as  if  there  were  a  de- 
nial of  the  design  or  intention  or  inclination ;  but  it  is  only 
a  sign  of  the  tense — "  who  is  he  that  will  harm  you'?"  who 
shall  eventually  harm  you  1  do  that  which  shall  procure 
you  real  harm"!  They  shall  never  (if  it  be  understood 
aright) — who  is  that  t  [you] — not  a  lump  of  flesh,  but  a 
mind,  a  spirit,  a  soul ;  a  being  it  is  true,  a  body  which  may 
be  hurt;  and  yet — that  not  be  hurt:  "who  is  he  that  shall 
harm  you,  if  ye  be  followers  V  What  is  meant  by  follow- 
ers'? 'There  is  a  following  by  prosecution,  as  an  end ;  and 
there  is  a  following  by  imilatfon,  as  a  pattern.  The  word 
tells  us  which  is  meant  there  ;  if  you  be  imitators,  it  shall 
be  in  the  power  of  none  eventually  to  do  you  any  harm. 
Imitators  of  what?  we  read  of  that  which  is  good;  it  is 
(of  the  good)  that  which  is  good  carries  a  man's  mind  pre- 
sently to  apprehend  that  it  is  some  created  goodness  that 
is  there  spoken  of,  that  we  are  to  follow;  but  the  follow- 
ing being  imitation,  it  is  not  enough  for  a  man  to  imitate 
any  created  good,  be  it  never  so  great,  never  so  high,  of 
never  so  excellent  a  kind,  I  must  not  imitate  that  good, 
but  he  it,  have  it,  possess  it.  But  the  expression  is  of  the 
good,  and  .so  there  is  none  good  but  God,  "none  good  but 
one,  that  is  God."  I  will  take  care  for  my  own  divine  seed 
and  offspring  that  I  have  in  this  world ;  I  will  save  them 
from  harm,  as  far  as  is  needful,  so  as  to  bring  them 
safe  to  the  everlasting  kingdom  that  I  design  them  to. 
And  why'?  and  upon  what  account'? — Because  they  are 
mine  ;  my  image  is  upon  them;  they  are  imitators  of  the 
good,  they  resemble  the  good,  they  may  call  the  good.  Fa- 
ther. 

Objection.  But  all  this  while  it  may  be  said,  What  sort 
of  thing  are  you  describing  '?  a  thing  fled  from  our  world'? 
Why,  sir,  you  do  but  describe  an  idea,  a  chimerical  thing ; 
where  is  there  such  goodness'?  or,  where  is  there  such  a 
good  sort  of  creatures  to  be  found '?  Sure  we  must  go  as 
high  as  the  regions  of  bliss  to  see  such  a  sort  of  good 
people. 

Answer.  Yes,  it  was  this  apprehension  that  made  me  the 
more  intent  to  enlarge  upon  this  head,  and  spend  this  dis- 
course upon  it.  This  is  looked  upon  as  if  it  were  a  thing 
exiled  from  the  world,  fled  from  the  earth.  But  oh  !  what 
a  dismal  mistake  and  delusion  is  it  if  men  will  entertain 
such  an  imagination,  that  such  goodness  is  to  be  found  no 
■n'here  but  in  heaven '?  No,  heaven  must  be  let  down  into 
our  world,  or  else  it  will  never  have  any  inhabitants  outo^ 
it,  it  prepares  its  own  inhabitants  first;  they  that  are  born 
again  are  born  from  above,  from  heaven.  There  must  be 
a  heavenly  descent,  a  descent  of  the  Divine  Spirit  from 
above  entering  the  souls  of  men,  forming  them,  moulding 
them,  renewing  them  in  the  spirit  of  their  minds,  writing 
the  divine  law  there;  which  in  reference  to  the  second 
table  of  it  is  all  sumrned  up  in  this.  Love  thy  neighbour  as 
thyself  Harm  another'?  Why,  I  can  no  more  do  it  than 
I  can  harm  my.self  Take  pleasure  in  another's  harm?  I 
can  no  more  do  it  than  I  can  take  pleasure  in  my  own.  Be 
spiteful  towards  another'?  Am  I  ever  spiteful  towards  my- 
self? Fullof  malice  towards  others?  Am  I  ever  malicious 
to-n'ards  mvself  ?  or  vindictive  or  implacable?  Regenera- 
tion is  the  writing  of  the  law  of  God  in  the  heart,  impress- 
ing the  Divine  image  there  ;  love  to  God  will  come  into 
another  order  of  heads.  But  this  love,  wherein  we  imitate 
his,  is  love  to  others.  Love  to  men,  if  it  have  place  in  no 
inhabitants  of  this  earth,  there  is  no  more  going  from  earth 
to  heaven.  Heaven  must  make  inhabitants  for  it.self  inour 
world,  who  are  to  be  so  prepared  and  formed  as  to  be  made 
meet  for  an  inheritance  with  the  saints  in  light.  In  this  sad 
desenerate  age  wherein  we  live,  indeed,  such  goodness  is 
apprehended  too  great  a  rarity  to  be  thought  a  reality  ;  it 
is  too  rare  a  thing  to  be  taken  for  a  real  thing.  A  very 
sad  case  !  as  indeed  conversions  are  very  unfrequent,  and 
it  is  a  fearful  thing  to  consider  how  long  the  Gospel  may 
be  diffused  (-n'hich  should  evangelize  the  world,  and  trans- 
form men  into  the  Divine  likeness)  before  it  proves  the 
savour  of  life  !  How  generally  it  is  a  deadly  savour  is 
dismal  to  think !    And  proportionably  instances  of  a  reae- 


Sehm.  XLVII. 


ON  REGENERATION. 


911 


Derating  work  are  rare  and  unfrequent.  And  the  regene- 
rating principle  (where  it  is)  is  low  and  languishing,  is  not 
conspicuous,  doth  not  shine  forth.  The  contraries  to  it  do 
show  forth  themselves  in  so  obvious  and  frequent  appear- 
ances, that  these  evidences  and  fruits  of  the  divine  good- 
ness cannot  be  seen,  as  it  is  a  very  rare  thing  for  persons 
to  come  as  returning  prodigals,  renewed,  converted,  chang- 
ed, and  transformed,  and  to  pour  out  their  tears  and  lamen- 
tations andself-bemoanings  into  a  Redeemer's  bosom,  and 
by  him  to  their  heavenly  Father,  so  it  is  proportionably 
rare  for  Christians  to  make  such  discoveries  of  a  good  spi- 
rit towards  one  another,  to  pour  out  complaints  and  tears 
and  self-bemoanings  into  one  another's  bosoms;  as  if  there 
was  no  such  rule  as  that,  confess  your  faults  one  to  ano- 
ther, and  pray  one  for  another;  asif  that  te.^t  were  thought 
to  have  come  into  the  Bible  as  a  casualty,  and  stood 
there  for  nothing.  How  rare  are  instances  of  any  such 
fruit  and  exemplification  of  the  divine  goodness,  as  to  hear 
it  said  by  any ;  Oh  I  friend.  Christian  brother,  I  have  of- 
fended you,  I  am  grieved  for  it ;  it  grieves  me  that  I  have 
grieved  you  !  Where  is  this  to  be  found  1  These  things 
are  just  such  rarities  as  the  return  of  wandering  sinners 
into  the  bosom  of  God  through  Christ.  A  sad  token  of  a 
departing  Divine  Spirit !  in  a  great  measure  sadly  depart- 
ing, almost  gone.  Religion  would  otherwise  be  another 
thing;  the  rules  and  precepts  of  it  would  turn  into  ex- 
ample more  frequently. 

But  this  is  one  thing,  and  so  great  a  thing,  that  it  ought 
not  to  have  been  passed  over.  They  that  are  born  of  God, 
bear  his  image  even  in  this  thing,  beneficent  goodness,  a 
goodness  of  temper,  a  benignity  which  speaks  them  the 
children  of  this  Father,  so  as  that  their  temper  cannot 
change  by  the  greatest  malignity  that  they  have  experi- 
enced, and  are  many  times  the  subjects  of  from  others.  It 
spends  itself  upon  them,  "  love  your  enemies,  do  good  to 
them  that  hale  you,  pray  for  them  that  despitefully  use 
you  and  persecute  you ;"  bless  them  while  they  curse  you, 
express  the  greatness  of  your  kindness,  love,  and  concern 
for  them,  when  they  are  designing  to  ruin  and  undo  you. 
And  for  what  1  that  ye  may  be  the  children  of  your 
heavenly  Father,  that  you  may  appear  so,  that  it  may  be 
seen  that  he  hath  a  divine  ofl'spring  in  this  world.  Matt.  v. 
44,  45.  He  doth  good  to  enemies,  otherwise  what  might 
become  of  you  1  Might  it  have  been  said  of  any  of  you. 
Oh,  if  he  did  not  know  how  to  spare  an  enemy,  nay  to 
oblige  an  enemy,  and  conquer  an  enemy  by  kindness  and 
goodness,  what  would  become  of  any  of  us  all. 


SERMON  XLVII.* 


1  John  V.  1. 

Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

Now,  if  after  all  that  hath  been  said  upon  this  account, 
I  would  give  you  an  epitome,  or  a  description  of  one  born 
of  God  by  this  peculiar  character,  I  could  not  more  fitly 
give  it  then  out  of  that  thirteenth  chapter  of  the  first 
epistle  to  the  Corinthians.  If  it  should  be  inquired  what 
sort  of  thing  is  this  divine  birth,  whereof  we  heard  so 
much  which  is  to  be  sought  out  in  this  world?  Since  we 
hear  of  such  productions  among  men,  what  sort  of  thing  is 
it  1.  or  what  sort  of  person  is  he  whom  it  will  denominate  to 
be  born  of  God  ■?  a  divine  and  heaven-born  creature  ?  If 
any  should  imagine  with  themselves  a  divine  creature 
among  men,  what  must  he  be  1  Is  he  one  that  doth  ex- 
cel in  eloquence  more  than  human,  even  seraphical,  ange- 
lical itself?  Is  he  one  that  can  speak  with  the  tongue  of 
men  and  angels'?  Is  this  hel  or  is  it  a  man  of  profound 
speculation,  that  can  search  and  penetrate  into  all  myste- 
ries ?  Is  it  one  that  abounds  in  knowledge,  so  as  to  com- 
?rehend(asfaras  it  is  possible  to  humanity)  all  knowledge? 
s  it  he  that  hath  so  extraordinary  a  faith  that  he  can  work 
you  miracles  every  hour  of  the  day,  and  remove  -a  thou- 
sand mountains  with  a  breath  1     Is  it  one  that  is  a  greater 

*  Prenctu'd  June  ITtli,  1694. 


miracle  himself  in  this  world  in  respect  of  the  extraordinary 
good  works  which  he  can  induce  himself  to  do?  and  the 
greater  miracle,  for  that  he  can  do  them  without  any  prin- 
ciple, bestow  all  that  he  hath,  all  his  goods,  to  feed  the 
poor  ?  Is  it  one  that  burns  in  so  hot  a  zeal  for  this  or  that 
private  opinion,  this  conceit  or  fancy  of  his  own,  that  it 
hath  even  set  his  whole  soul  on  fire,  and  when  that  is  done 
can  be  content  to  sacrifice  his  body  too,  and  throw  that  into 
flames  in  defence  of  his  opinion  "?  Is  it  such  a  one  as  this, 
or  IS  that  such  a  thing,  a  thing  born  of  God  1  No  ;  it  is 
such  a  thing  as  without  which  all  these  are  mere  nothings, 
will  make  a  man  no  better  than  sounding  brass  or  a  tink- 
ling cymbal,  will  turn  to  no  account  to  him  in  all  the  world, 
profit  him  just  nothing,  as  the  apostle  there  speaks. 

Well,  what  then  is  it  1  It  is  a  habit  of  soul  made  up  of 
Goodness.  It  is  when  a  propension  to  do  good  is  (as  it 
were)  all  a  man's  soul.  It  is  such  a  sort  of  thing  as 
whereof  divine  love  (which  cannot  but  be  from  above,  from 
God  himself,  who  is  love)  is  the  internal  constitiifnt  form; 
which  therefore  runs  out  into  all  suitable  exercises,  appear- 
ances, and  demonstrations  of  itself  upon  all  occasions ;  it 
is  such  a  sort  of  thing  as  sufferelh  long,  and  is  kind;  the 
wonder  lies  in  the  connexion,  suffers  long  and  is  kind ;  that 
being  long  (as  all  good  men  must  expect  to  be  more  or  less 
in  such  an  evil  world  as  this  is)  in  a  suffering  state  is  not 
soured  thereby,  not  imbittered,  not  turned  into  acrimony; 
suffers  long,  and  is  still  kind,  full  of  benignity,  patient  of 
any  evil  done  him,  but  inclined  to  do  none  to  any  other. 

It  is  such  a  thing  that  envieth  not  another  man's  excel- 
lency, nor  doth  boast  his  own  ;  envieth  not,  vaunteth  not 
itself,  nor  is  puffed  up:  it  is  such  a  thing  that  doth  not 
behave  itself  unseemly,  keeps  on  a. steady  course,  agreeable 
uniform  course,  self-agreeable,  and  therefore  cannot  allow 
itself  in  that  which  shall  be  unseemly,  unbecoming,  unto 
a  discerning  judicious  eye  :  it  is  such  a  thing  as  will  suf- 
fer a  man  to  have  no  private  interest  of  his  own  in  oppo- 
sition to  the  common  interest  of  the  universal  Lord  of^all, 
or  that  shall  be  in  a  real  or  actual  competition  with  the 
rightful  good  of  any  other  ;  seeketh  not  its  own  things,  is 
not  easily  provoked,  not  apt  to  take  offence,  not  humour- 
somely  captious,  so  as  that  none  knows  how  to  converse 
with  it  or  take  hold  of  it :  it  is  such  a  thing  as  thinketh  no 
evil,  neither  thinketh  evil  of  others,  nor  thinks  evil  against 
others  ;  neither  apt  without  cause  to  take  up  an  ill  opinion 
of  another,  nor  lay  designs  to  do  him  hurt :  it  is  such  a 
thing  as  rejoiceth  not  in  iniquity,  cannot  do  so,  looks  upon 
the  evil  of  other  men  with  regret,  wishes  it  not  to  be,  and 
never  indulgeth  any  evil  inclination  of  its  own  unto  pri- 
vate advantage,  so  as  to  have  the  occasion  of  glorying,  this 
or  that  I  got  by  an  unlawful  act,  or  by  pursuing  or  pro- 
secuting an  unjust  design  and  in  an  undue  course,  but 
such  a  thing  as  rejoiceth  in  the  truth,  in  walking  upright- 
ly, in  a  plain  and  unexceptionable  way.  It  is  finally,  such 
a  thing  as  "beareth  all  things,  believeth  all  things,  hopelh 
all  things,  endureth  all  things."  This  needs  no  para- 
phrase ;  in  sum,  it  is  such  a  thing  as  carries  eternity  in  its 
own  nature  :  to  wit,  when  many  extraordinary  gifts,  glit- 
tering excellencies,  that  were  designed  but  to  be  temporary 
and  to  serve  some  present  purpose,  shall  fail  and  vanish 
and  fade  away  ;  the  gill  of  tongues,  of  .speculative  know- 
ledge, miraculous  faith,  zeal  for  opinions,  and  the  like ; 
when  they  shall  all  fail,  this  shall  never  fail,  but  go  into 
eternity,  halh  its  glory  perfected  there,  as  being  the  great- 
est of  the  three  things  that  are  here  concomitant,  faith, 
hope,  charity ;  hut  the  greatest  of  these  is  charity. 

I  thus  insist  that  among  Christians  such  a  thing  as  this 
may  not  be  lightly  thought  of,  as  if  it  were  an  indifferent 
and  dispensable  matter,  about  which  we  did  not  much 
need  to  concern  ourselves ;  which  is  indeed  the  reproach 
of  the  Christian  name,  and  that  than  which  nothing  doth 
more  to  obstruct  and  hinder  the  diffusion  and  progress  of 
Christianity  in  the  world. 

It  must  recommend  itself  by  its  own.goodne.ss,  and  by 
telling  men  to  their  own  sense,  that  it  is  a  thing  that  betters 
the  world,  and  which  (so  far  as  it  doth  obtain  and  take 
place)  brings  men  discernibly  and  tends  to  bring  them  into 
a  good  and  happy  stale,  would  make  this  earth  a  very 
heaven  might  it  but  generally  take  place  in  it.  And  the 
consideration  of  other  scriptures  makes  me  think  this 


912 


ON  REGENERATION. 


Serm.  XLVn 


ought  to  be  the  more  pressed  and  insisted  upon.  I  shall 
turn  you  to  a  few  (but  they  are  most  weighty  ones)  to  our 
present  purpose;  £tnd  I  desire  you  therefore  to  weigh  them 
accordingly. 

If  you  look  to  Gal.  v.  you  will  find  the  contraries  to  this 
divine  principle  strangely  matched  and  sorted;  to  wit, 
hatred,  variance,  emulation,  wrath,  strife,  seditions,  envy- 
ings,  in  the  ^Oth  and  '21st  verses ;  you  find  them  sorted 
■with  idolatry,  witchcraft,  adultery,  fornication,  heresies, 
murders,  drunkenness,  revellings,  and  such  like.  These 
do  keep  company ;  it  seems  they  are  not  unfit  company, 
for  one  another,  or  to  be  sorted  and  put  together. 

Let  me  carry  you  to  another  epistle  of  this  same  apostle, 
Eph.  iv.  30,  31,  3'2.  when  he  had  given  that  great  and 
tender  charge,  "  Grieve  not  the  Holy  Spirit  of  God,  where- 
ty  ye  are  sealed  to  the  day  of  redemption ;"  he  immediately 
subjoins,  "Let  all  bitterness,  and  wrath,  and  anger,  and 
clamour,  and  evil  speaking,  be  put  away  from  you,  with  all 
lying."  What  is  the  import  of  all  this,  but  that  these  things 
do  most  directly  tend  to  grieve  that  Spirit  by  which  we 
must  be  sealed  (if  ever  we  be  sealed  up)  to  the  day  of  re- 
demption ;  we  grieve  him  whom  we  expect  to  comfort  us  : 
thatishispeculiartitle  and  style,  the  Spirit  of  Grace.  The 
pseudo-christians,  or  apostates  from  Christianity,  (that  the 
apostle  s^peaks  of  with  so  much  severity  in  divers  places  of 
that  epistle  to  the  Hebrews,)  they  are  such  "  as  crucify  to 
themselves  afresh  the  Son  of  God,  and  put  him  to  open 
shame,  and  do  despite  to  the  Spirit  of  grace."  The  most 
wicked  and  mischievous  thing  in  all  the  world,  to  spite  the 
Spirit  of  grace,  the  Spirit  of  all  kindness  and  love,  and 
goodness  and  benignity.  Wherever  this  work  is  done,  the 
regenerating  work,  wherever  any  are  truly  said  to  be  born 
of  God,  the  Spirit  is  the  immediate  agent,  they  are  born  of 
the  Spirit;  being  born  of  water  signifies  nothing  without 
this.  What  do  you  tell  me  of  mere  figurative  Christianity, 
mere  symbolical  Christianity,  the  sign  without  the  thing'? 
except,  besides  the  being  born  of  water,  there  be  the  beiiig 
born  of  the  Spirit  too,"(signifled  by  that  water,)  you  can 
never  enter  into  the  kingdom  of  God,  can  never  so  much 
as  see  it :  whatsoever  tends  to  spite  this  Spirit  which  rege- 
nerates, doth  certainly  very  ill  agree  with  the  regenerating 
principle,  with  the  work  of  regeneration  itself;  nothing 
can  be  more  unsuitable  to  our  being  born  of  God,  than  to 
cherish  and  indulge  that  in  himself  which  spites,  and  vex- 
e;li,  and  grieves  that  Spirit  which  is  the  immediate  agent 
in  his  regeneration. 

If  I  should  carry,  you  yet  a  little  further  to  another  of 
that  apostle's  epistle's,  Col.  iii.  "  Having  put  on  the  new 
man,  which  is  renewed  in  knowledge  after  the  image  of  him 
that  created  him ;"  then  put  on  "  as  the  elect  of  God  (holy 
and  beloved)  bowels  of  mercies,  kindness,  humbleness  of 
mind,  meeltness,  long-suffering,  and  forgiving  one  ariother, 
if  any  man  have  a  quarrel  against  any :  even  as  Christ  for- 
gave you,  so  also  do  ye.  But  above  all  these  things  put  on 
charity,  which  is  the'bond  of  perfectness.  And  let  the  peace 
of  God  rule  in  your  hearts,  unto  which  also  ye  are  called 
in  one  body  ;  and  be  thankful."  It  is  a  rebellion  against  the 
divine  call  by  which  we  are  called  in  one  body  to  indulge 
ourselves  in  the  contraries  to  the  before-enjoined  things, 
bowels  of  mercy,  kindness,  forgiveness,  and  the  like. 

And  you  may  see  how  agreeably  the  holy  men  of  God 
speak  about  these  things  one  to  another.  Let  me  but  lead 
you  to  what  we  find  from  another  apostle,  James  iii.  13. 
"Who  is  a  wise  man  and  endued  with  knowledge  among 
youl  let  him  show  out  of  a  good  conversation  his  works 
with  meekness  of  wisdom.  But  if  you  have  bitter  envying 
and  strife  in  your  hearts,  glory  not,  and  lie  not  against  the 
truth.  This  wisdom  descendeth  not  from  above,  but  is 
earthly,  sensual,  devilish.  For  where  envying  and  strife 
is,  there  is  confusion  and  every  evil  work.  But  the  wis- 
dom that  is  from  above  is  first  pure,  then  peaceable,  gentle, 
easy  lo  be  entreated,  full  of  mercy  and  good  fruits,  without 
partiality,  and  without  hypocrisy.  And  the  fruit  of  right- 
eousness is  sown  in  peace  for  them  that  make  peace." 
Here  are  two  opposite  principles,  that  which  makes  the 
import  of  this  context  the  more  apparently  weighty,  and  of 
the  greatest  importance  imaginable:  the  one  is  said  to  be 
from  above,  and  the  other  from  beneath ;  the  one  is  there- 
fore the  regenerate  principle,  belonging  to  the  new  nature 
unto  this  divine  birth ;  and  the  other  fetcheth  its  parentage 


from  hell,  so  vastly  disagreeing,  so  directly  opposite  are 
these  two,  not  as  heaven  and  earth,  but  as  heaven  and  hell 
itself  Ifyou  have  bitter  en vyings  and  strife  in  your  heart, 
glory  not,  this  wisdom  is  not  from  above,  (this  same  genius, 
this  spirit,  wisdom  and  folly  being  the  characters  of  good 
men  and  bad  in  the  ordinary  language  of  Scripture,)  this 
wisdom  that  is  cognate  with  evil.  Envy  and  strife,  and 
wrath  and  bitterness,  is  of  no  heavenly  descent,  it  descends 
not  from  above,  it  hath  no  kindred,  no  alliance  with  those 
calm,  serene,  pure,  and  peaceful  regions.  No ;  quite  con- 
trary, but  it  is  first  pure,  then  peaceable,  gentle,  and  easy 
to  be  entreated;  so  that  in  contests  there  will  not  be  a  per- 
petual insisting,  inflexibly,  I  am  in  the  right,  and  I  will 
not  yield  a  hair;  and  the  other  as  stiff  as  he.  No,  I  am  in 
the  right,  and  I  will  yield  as  little  as  you.  This  wisdom 
is  not  from  above,  it  is  from  beneath;  that  which  is  from 
above  is  easy  to  be  entreated,  can  tell  how  to  yield  when  it 
is  opportune,  and  when  the  case  manifestly  requires  it. 
And  so  the  fruit  of  righteousness  is  sown  m  peace  (that 
hath  agreeable  soil  wherein  it  will  take)  with  them  that 
love  peace. 

And  to  bring  you  back  at  last  to  this  same  apostle  from 
whom  we  took  our  text ;  do  but  look  back  to  the  third 
chapter  of  this  epistle,  how  mighty  a  stress  is  laid  upon  this 
one  thing,  divine  love  among  Christians  as  brethren.  "  We 
know  tliat  we  have  passed  from  death  to  life,  in  that  we 
love  the  brethren;  he  that  loveth  not  his  brother  abidelh 
in  death."  And  I  have  told  you  in  the  beginning  of  this 
discourse,  that  it  ought  to  be  remote  from  us  to  think  him 
only  a  brother  that  is  of  our  own  opinion,  or  persuasion,  or 
party.  But  as  all  are  brethren  upon  one  common  account, 
so  go  to  the  more  peculiar  and  special  account,  all  good 
men  are  brethren  upon  that  account,  all  that  bear  the  same 
divine  image,  all  that  do  appear  born  from  above.  And  he 
that  so  loveth  not  his  brother,  abideth  in  death.  A  killing 
word  it  should  be  unto  the  contrary  principle,  that  is  apt 
to  break  forth  in  continual  vexatious  and  grievous  things 
towards  them  that  are  brethren. 

And  if  you  look  back  in  the  same  chapter,  to  the  tenth 
verse,  you  see  what  his  theme  is:  he  is  distinguishing  those 
that  a  reborn  of  God  from  the  rest  of  the  world.  "  Whoso- 
ever is  born  of  God,"  ver.se  9.  doth  not  commit  sin ;  doth  not 
industriously  set  himself  to  pursue  or  persist  in  an  evil  and 
forbidden  course  ;  doth  not  make  sin,  is  not  a  worker  of 
iniquity,  that  is  not  his  trade,  (as  many  men's  callings  are 
denominated  from  the  things  they  make,)  one  in  whom 
wickedness  is  the  governing  thing,  and  with  whom  it  is  an 
habitual  thing,  it  runs  through  his  life :  but  he  that  is  born 
of  God  is  no  sin-maker,  is  not  a  worker  of  iniquity.  But 
how  are  such  distinguished  from  them  that  are  not  such  ■? 
Why  in  this  the  children  of  God  (that  are  born  of  God) 
are  manifest,  and  the  children  of  the  devil;  whosoever  doth 
not  righteousness  is  not  of  God,  neither  he  that  loveth  not 
his  brother.  Taking  this  in  as  a  matter  so  intimately  con- 
junct with  the  divine  life,  wheresoever  it  is,  love  to  one's 
brother,  the  children  of  God,  and  the  children  of  the  devil, 
are  manifest  in  this  ;  to  wit,  that  they  who  are  the  children 
of  God,  they  do  work  righteousness;  he  that  doth  not  so 
is  not  of  God,  neither  he  that  loveth  not  his  brother  ;  he 
hath  that  principle  in  him  that  speaks  him  to  abide  in  death 
the  divine  life  hath  not  yet  obtained,  hath  not  yet  a  place 
in  him. 

Olijection.  But  it  may  be  said,  It  is  impossible  that  the 
regenerating  Spirit  should  exist  and  have  being  at  all 
where  these  contraries  are  to  be  found  1 

Answer.  In  short,  it  must  be  said,  not  where  they  govern, 
not  where  they  ordinarily  prevail,  this  divine  creature  of 
which  I  am  speaking,  this  creature  born  of  God,  take  it  in 
the  whole  complex  of  it,  it  is  ,so  Christ-like  a  thing,  that 
sometimes  in  Scripture  it  bears  his  very  name,  it  is  called 
Christ,"  Christ  in  you  the  hope  of  glory,"  Col  i.  27.  And 
ifyou  will  consider  it  in  its  similitude  to  Christ,  and  under 
that  name,  (as  the  Scripture  doth  warrant  us  even  to  place 
the  very  name  upon  this  thing,)  then  where  it  is  amidst 
these  prevailing  contraries,  (as  they  may  be  for  the  present 
prevailing,  though  they  do  not  habitually  prevail,)  it  may 
be,  (as  I  mav  say,)  Christ  crucified,  Christ  in  torture,  Christ 
nailed  on  the  cross,  and  Christ  put  to  open  shame,  where 
such  things  do  appear,  break  forth,  and  come  in  view  ; 
nothing  is  more  plain.     So  that  of  all  things  in  the  world 


Serm.  XLVII. 


ON  REGENERATION. 


913 


that  can  come  under  common  notice,  this  is  what  Christians 
should  abhor  from,  and  studiously  take  care  of,  that  if  they 
■will  name  that  worthy  name,  if  they  will  court  to  be  de- 
nominated by  it,  they  may  not  reproach  that  name,  and 
throw  di^honour  and  infamy  upon  him  whose  name  they 
bear ;  as  if  Christianity  were  to  get  nothing  but  ignominy 
by  their  being  called  Christians. 

This,  therefore,  is  a  further  resemblance  of  God  that  is 
to  be  found  in  them  that  are  born  of  him  ;  or  that  we  must 
expect  to  be  impressed  upon  the  Divine  birth;  it  is  a 
creature  (as  it  were)  made  up  of  goodness. 

I  shall  go  on  with  some  other  that  yet  remains  to  be 
spoken  to. 

Tenthly,  This  creature,  bom  of  God,  it  is  evidently 
characterized  by  its  constant  aspirings  to  the  perfection  of 
the  heavenly  state ;  and  therein  it  hath  the  image  on  it  of 
his  Divine  Parent,  whom  we  are  taught  to  consider  and 
conceive  of  as  having  his  glorious  residence  above,  as  the 
remanifesting  and  displaying  his  glory,  and  most  fully 
communicating  himself;  and  are  taught  when  we  apply 
to  him,  to  apply  to  him  under  that  notion,  as  our  Father 
who  is  in  heaven.  And  this  same  divine  principle  is 
itself  from  above  ;  he  that  is  bom  {anaydcv)  from  above,  it 
is  he  only  that  can  see,  can  enter  into  the  kingdom  of  God  ; 
this  divine  principle  prompts  them  to  look  upwards. 

There  is  therefore  a  character  of  heavenliness  upon  this 
creature.  "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  (says  the  apostle  Peter,)  who  according  to  his 
abundant  mercy  hath  begotten  us  again  unto  a  lively  hope 
(hope  is  there  objectively  taken,  as  the  next  words  put  in 
opposition  do  show)  to  an  inheritance  incorruptible  and 
imdefiled,  and  that  fadeth  not  away,  reserved  in  heaven  for 
us."  This  creature,  as  it  is  born  from  heaven,  so  it  is  bom 
to  heaven,  or  for  heaven.  There  is  a  heavenliness  imprest 
upon  it,  thither  it  tends,  thither  it  breathes,  thither  it  aspires, 
flies  upwards  as  the  sparks  do,  it  labours  to  be  gathered 
up  into  the  region  of  good  souls  and  spirits,  where  all  are 
perfected  together.  They  that  have  received  the  first-fruits 
of  the  Spirit  do  groan,  (aspire  within  themselves,)  waiting 
for  the  adoption,  the  redemption  of  the  body,  that  is,  waiting 
for  the  ultimate  perfection  of  the  state  they  are  born  for 
and  designed  unto.  They  that  have  received  the  first- 
fruits  of  the  Spirit,  to  wit,  all  the  regenerate,  as  soon  as 
they  come  to  be  regenerate,  they  have  received  the  first- 
fruits  of  the  Spirit,  then  they  begin  to  a.^pire,  as  soon  as 
they  are  born  they  breathe,  and  as  soon  as  they  breathe 
they  breathe  upwards,  heavenward.  They  that  have  re- 
ceived the  first-fruits  of  the  Spirit  do  groan  inwardly,  or 
within  themselves,  for  the  adoption,  to  wit,  the  redemption 
of  the  body ;  they  a.spire  for  this,  and  for  the  state  that 
doth  belong  to  them  as  sons,  and  the  perfection  of  it. 

It  is  to  be  observed  that  adoption  in.  the  theological 
sense  of  it  may  be  taken  two  ways,  as  in  the  civil  we  find 
that  among  the  Romans  there  were  two  sorts  of  adoptions, 
or  two  degrees  of  it  rather.  There  was  first  the  private 
adoption,  when  any  did  give  but  some  private  intimation 
or  signification  that  he  intended  to  take  such  a  one  for  his 
son,  but  there  was  afterwards  the  public  or  forensic  adop- 
tion, when  the  person  was  adopted  by  such  a  one  in  foro, 
when  it  was  made  a  public  act,  and  accordingly  enrolled 
in  their  public  records.  And  so  is  the  coniplete  and 
consummate  glory  of  the  resurrection,  of  the  risen  state, 
here  called  the  adoption.  Another  verse  in  that  viii.  Rom. 
^19.  compared  with  verse  '23.  calls  it  the  manifestation  of 
the  sons  of  God,  waiting  for  the  adoption,  to  wit,  the  time 
and  season  for  the  manifestation  of  the  sons  of  God ;  when 
they  shall  be  owned  to  be  his  sons,  when  it  shall  be  openly 
declared  and  known  who  they  are.  And  this  is  the  stale 
that  they  who  have  received  the  first-fruits  of  the  Spirit  do 
aspire  to  ;  so  as  to  be  content  with  nothing  beneath,  or  on 
this  side  that;  I  am  born  an  heir  to  glory,  or  the  ultimate 
perfection  of  that  state  to  which  I  am  born,  and  whereof 
by  divine  designation  I  am  capable,  to  that  I  aspire,  and 
can  take  up  with  nothing  beneath  it,  nothing  short  of  it. 
They  that  continually  grovel  in  the  dust  of  this  earth, 
never  think  a  higher  or  a  nobler  thought,  are  these  born 
of  God  ■?  are  these  of  the  Divine  offspring  1  what  an  incon- 
sistency and  absurdity  is  that !  They  that  perpetually  mind 
earthly  things,  have  no  business  in  this  world  but  to  feed, 
and  dress,  and  please  their  flesh,  without  any  thought  or 


concern  for  the  immortal  spirit.  Are  they  born  of  God  1 
No  ;  they  that  are  so  born,  so  well  born,  have  aspirations 
suitable  to  the  nobility  of  their  birth  and  parentage,  thither 
they  aspire. 

But  as  the  things  hitherto  mentioned  are  imitations  or 
resemblances  of  God,  in  respect  of  such  of  his  excellencies 
as  are  wont  to  pass  under  the  name  or  notion  of  communi- 
cable for  the  most  part,  1  shall  name  some  moie  that  go 
under  the  notion  more  strictly  of  incommimicable,  where- 
in, though  there  is  not  that  similitude,  yet  there  is  some 
correspondence ;  as  with  respect  to  the  infiniteness  of  God, 
I  shall  give  an  instance  therein.  And  with  respect  to  his 
self-sufficiency,  under  that  head  I  shall  only  speak  to  these 
two  things  ;  and  though  there  is  not  so  proper  a  similitude 
and  likeness,  yet  there  is  some  correspondence  in  this  Di- 
vine birth,  as  such  things  as  these  belonging  to  the  very 
being  of  God.     As  there  is. 

Eleventhly,  An  unlimited  largeness  of  spirit ;  not  infi- 
niteness in  the  positive  sense,  but  a  negative  sort  of  infi- 
niteness, of  unbonndedness,  in  particular  respects  that  I 
shall  mention  to  you. 

i.  There  is  an  unlimitedness,  so  as  not  to  be  confined  to 
this  present  world.  No,  saith  one  that  is  born  of  God,  it  is 
too  little  a  thing,  too  scant  a  thing.  One  born  of  God  hath 
thereupon  a  spirit  too  big  for  all  this  world.  As  that 
worthy  said,  I  earnestly  protested  I  would  not  be  put  ofl" 
with  such  a  portion.  This  earth  is  too  little  a  thing  for 
me,  (saith  one  that  is  bom  of  God,)  I  cemnot  be  confined  to 
it.    Nor, 

ii.  Can  such  a  one  be  confined  to  time  ;  his  prospect  is 
still  larger,  he  looks  forward,  "he  seeks  for  honour, and  glo- 
ry, and  immortality,  and  eternal  life,"  Rem.  ii.  7.     And, 

iii.  He  is  not  confined  in  respect  of  any  degrees  of  truly 
divine  knowledge  and  grace,  he  never  knows  so  much  in 
that  kind  but  he  still  covets  to  know  more  ;  and  he  never 
hath  so  much  of  grace  and  the  image  of  God,  but  he  still 
affects  to  have  more.     And, 

IV.  He  is  unconfined  in  respect  of  service  unto  him 
whose  he  is,  unto  his  Divine  Parent.  It  is  his  interest,  I 
must  serve  while  I  have  any  being.  And  he  always  thinks 
he  hath  never  done  enough  if  he  hath  done  much,  for  he 
reckons  himself  still  under  obligation  to  do  more.  So  it  is 
with  one  that  is  born  of  God.     And  then, 

Twelfthly,  He  resembles  God  in  his  self-sufiiciency. 
This  most  incommunicable  attribute  of  the  Divine  Being, 
to  be  self-sufiicient.  One  that  is  born  of  God  hath  a 
subordinate  self-sufficiency,  to  wit,  by  gracious  vouchsafe- 
ment  he  hath  that  in  himself,  with  which  he  is  content ; 
not  in  exclusion  to  God,  but  to  inferior  things,  to  the  crea- 
ture. The  good  man  is  satisfied  from  himself,  he  is  con- 
stituted a  fountain  to  himself,  Prov.  xiv.  24.  A  fountain 
fed  from  a  higher  fountain.  God  hath  made  him  a  living 
spring  within  himself,  so  that  he  needs  not  another;  doth 
not  need  to  depend  upon  this,  or  that,  or  the  other  creature; 
so  as  to  reckon  that  if  he  lose  that  he  is  undone.  As  that 
wretch  cried  out,  "  Ye  have  taken  away  my  gods,  (meaning 
his  idols,)  and  what  have  I  more  V  Every  unregenerate 
person  hath  some  such  idol  or  other,  which  he  reckons  his 
all.  Ye  have  taken  away  my  gods,  and  what  have  I  more  t 
When  the  world  is  gone,  when  honour  and  grandeur  are 
gone,  when  wealth  and  riches,  this  or  that  pleasant  seat 
gone.  Ye  have  taken  away  my  gods,  and  what  have  I 
more?  No,  the  regenerate  soul  hath  learnt  that  doctrine, 

ne I  do  not  need  to  range,  to  forage ;  if  I 

can  enjoy  God  at  home  in  my  own  soul,  I  have  enough. 
Such  a  kind  of  self-sufficiency  as  that  of  Jacob,  he  had  all ; 
when  Esau  compliantly  said  to  him,  "  I  have  enough;" 
biU  I,  saith  he,  have  all.  So  the  apostle,  Phil.  iv.  18.  "  I 
have  all,  and  abound."  Let  your  conversation  be  without 
covetousness,  and  be  content  with  such  things  as  ye  have ; 
for  he  hath  said,  I  will  never  leave  thee,  nor  forsake  thee  ; 
there  is  the  emphasis.  Thou  shall  have  my  presence,  God 
will  always  renderhimself  present,  will  never  leave  them, 
nor  forsake  them.  Therefore  be  content  with  what  you 
have.  There  is  a  self-sufficiency  belonging  to  a  good  man, 
in  exclusion  to  external  good  things,  he  can  live  without 
them. 

But  how  will  your  body  live  without  them  1  Why,  may 
such  a  one  say,  I  can  live  with  that,  I  am  such  a  sort  of 
creature,  as  can  be  in  the  body,  and  be  out  of  the  body ;  it 


914 


ON  REGENERATION. 


Serm.  XLVIII. 


is  not  necessary  for  me  to  live  in  this  flesh,  my  God  is  my 
all,  and  he  is  pleased  to  join  himself  intimately,  inwai'dly  to 
me,  and  in  him  I  have  all.  Whom  have  I  in  heaven  but  thee  1 
And  there  is  nothing  in  earth  that  I  desire  besides  thee. 

T.hdse  are  so  many  manifest  imitations  and  resemblances 
of  God  that  are  to  be  found  in  this  divine  creature,  who  is 
born  of  him  ;  and  all  these  things  (as  you  might  take  no- 
tice) do  belong  to  his  regenerate,  heaven-born  soul,  as  God 
is  his  Parent.  But  (as  I  told  you)  the  relation  is  mutual, 
out  of  this  divine  birth  results  the  relation,  and  relation  is 
mutual  between  God  and  them.  He  is  a  Father  to  them, 
and  they  children  to  him  ■,  paternity  and  filiation  do  enforce 
one  another.  Is  God  a  Father  to  them  t  Then  he  must  in 
begetting  them,  and  when  they  are  born  of  him,  impress 
on  them  such  characters  ai  resemble  him.  But  then  are 
they  also  his  children,  then  must  there  be  also  such  things 
found  in  them  as  do  answer  their  relation  to  God  as  such ; 
there  must  be  child-like  dispositions  towards  him  of  whom 
they  are  begotten.  Several  things  will  come  under  that 
head  ;  as  the  dependance  of  children,  the  love  of  children 
towards  their  Father,  they  love  him  that  begat,  there  is 
love  immediately  towards  him  that  begat  them.  To  pre- 
tend to  be  born  of  God,  and  not  love  him,  is  of  all  things 
the  most  contradictious,  absurd,  and  .self-confuting  pre- 
tence. Then  there  is  the  reverence  of  him  as  their  Father ; 
honour  thy  father  and  mother.  If  I  be  a  father,  where  is 
my  honour  "?  There  must  be  obedience  to  him  as  their  fa- 
ther. Children,  obey  your  parents  in  the  Lord;  and  be 
subject  to  the  Father  of  spirits,  that  you  may  live.  It  is 
mortal  to  you  not  to  be  subject ;  to  rebel  is  to  die ;  to  dis- 
obey is  to  declare  yourself  none  of  the  family,  it  is  even 
to  protest  against  the  relation. 

The  mentioning  of  all  these  things,  one  would  think, 
should  occasion  many  throbbing  hearts  among  us.  If  God 
have  such  a  work  as  this  to  do  in  this  world,  to  raise  up  a 
divine  offspring  to  himself  among  men  ;  and  if  that  Gospel 
which  he  hath  sent  is  to  be  the  regenerating  instrument. 
"  Of  his  own  will  begat  he  us  by  the  word  of  truth,"  Jam. 
i.  18.  that  we  might  be  a  nobler  sort  of  creatures.  A  more 
glorious  sort  than  the  rest  of  the  miscreant  world  are :  if 
the  case  be  so,  then  while  I  live  under  Ihe  Gospel,  which 
is  appointed  on  purpose  for  begetting  children  to  God,  what 
do  I  find  done  upon  my  soul  1  What  impressions  are  there, 
wherein  .'  do  differ  from  other  men'?  Is  there  no  difference 
between  the  children  of  God  and  the  children  of  that  other 
father,  that  worst  of  fathers'?  Is  there  no  difference  be- 
tween heaven  and  hell  ■?  Some  do  think  we  can  confound  and 
mingle  them.  Oh,  methinks,  it  should  cause  great  palpita- 
tions of  heart.  What  do  I  find  inwrought  into  my  soul, 
that  looks  like  a  divine  nature '?  one  born  of  God.  and 
that  may  suit  and  answer  the  end  for  which  he  sent  his 
Son  to  be  a  Jesus,  and  Jesus  to  be  a  Christ  in  this  world, 
by  faith  to  be  acknowledged  and  owned  as  such  ■?  That 
must  be  a  high  and  noble  design  !  It  challengeth  very 
deep  and  searching  thoughts  of  heart  to  be  employed  about 
it.  What  is  doing  of  it  in  my  souH  When  we  see  how 
little  is  done,  how  little  effect  the  Gospel  hath,  what  a  mis- 
carrying womb  it  is  for  the  most  part,  it  may  make  many 
a  sad  misgiving  heart  among  us.  What,  halh  God  no  chil- 
dren to  raise  up  in  our  days,  and  in  this  part  of  the  world  ■? 
Hath  he  done  with  the  converting  of  souls'?  begetting  and 
regenerating  them  in  his  own  image,  when  they  go  from  day 
to  day,  from  week  to  week,  and  from  year  to  year,  with  the 
same  unregenerate  hearts,  just  what  they  were  under  the 
ministration  which  is  appointed  to  minister  life  and  .spirit  to 
souls  1  To  remain  still  the  same  that  one  was,  what  will  the 
issue  of  this  be  1  What,  if  time  should  expire  with  us  now  ■? 


SERMON  XLVIII.* 

1  John  V.  i. 

Whosoever  believeth  that  Jesus  is  the  Christ,  is  bom  of  God. 

I  SHALL  now  return  to  what  was  the  last  time  only  in- 
timated ;  to  wit.  That  as  this  being  born  of  God  doth  not 
only  infer  that  he  is  a  Father  to  them,  and  that,  therefore, 
*  Preached  June  21th,  160i. 


he  must  in  this  work  beget  such  things  in  them  as  do  re- 
semble him  ;  so  herein  also  they  become  children  tohim ; 
and  therefore  in  this  work  there  must  be  such  impressions 
made  in  them,  and  upon  their  spirits,  as  are  suitable  to 
their  relation  as  children  ;  child-like  dispositions  towards 
him  as  their  Father,  must  be  understood  to  be  inwrought ; 
and  they  are  such  as  these. 

First,  A  high  honour  and  reverence  for  him.  This  is 
suitable  to  their  state  as  children  born  of  God,  that  they 
have  high  and  honourable  thoughts  of  him.  If  parents,  as 
such,  do  claim  this  from  their  children,  most  of  all  the  su- 
preme Parent  must.  It  is  even,  in  reference  to  inferior 
relatives  in  this  kind  and  under  this  denomination,  a  law 
of  nature.  Honour  thy  father  and  thy  iDother.  It  cannot 
be  supposed,  that  they  that  are  born  of  God  should  be  so 
unnatural  children  to  their  Divine  and  heavenly  Parent  as 
not  to  have  him  in  the  highest  honour.  "  If  I  be  a  father, 
where  is  mine  honour  1"  saith  he,  Mai.  i.6.  It  requires  to 
be  deeply  and  sadly  considered  under  what  notion  are  we 
here:  Is  it  not  under  the  notion  of  God's  children  ■?  To 
pretend  ourselves  to  be  such,  and  not  to  have  the  highest 
veneration  and  honour  for  our  Divine  Parent,  is  a  contra- 
diction and  a  mockery ;  it  is  an  interpretative  disowning 
and  disclaiming  the  relation.  It  is  more  than  saying,  it  is 
a  signifying  practically,  that  we  are  none  of  his  children,  if 
we  most  highly  honour  him  not  in  our  hearts  and  souls. 
What  must  be  said  in  this  case  by  them  who  go  from  day 
to  day,  and  not  so  much  as  a  thought,  least  of  all  a  great 
thought,  an  adoring  and  honouring  thought,  of  that  God 
whose  children  they  pretend  to  be ! 

Secondly,  Another  child-like  disposition  towards  him 
that  must  be  in  them  that  are  born  of  him,  is  a  depending 
disposition;  their  hearts  being  formed  to  dependance. 
There  is  nothing  more  child-like  than  to  depend  upon  a 
parent,  the  wisdom  of  a  parent,  the  care  and  conduct  of  a 
parent ;  this  is  child-like.  Do  I  say  I  am  born  of  God  % 
Do  I  then  live  a  depending  life  ■?  How  is  the  habit  of  my 
soul  1  Is  it  formed  to  dependance  if  I  in  every  thing  con- 
trive for  myself  without  reference  to  him  ;  never  thinkingi 
have  a  Father  above  that  concerns  himself  in  my  affairs  1 
Doth  this  speak  being  born  of  God,  or  doth  it  not  speak 
quite  contrary  ■?  Trusting  him  with  all  our  concerns,  is 
that  which  such  a  relation  claims,  and  doth  involve  and  in- 
clude in  it,  which  therefore  implies,  that  nothing  can  be 
so  agreeable  and  (as  it  were) connatural  unto  the  spirit  of 
one  born  of  God,  as  a  praying  disposition ;  for  that  is  a 
depending  disposition  ;  if  prayer  be  not  a  mere  form,  and 
nothing  ehse,  a  piece  of  empty  formality,  it  must  carry  de- 
pendance in  it.  It  is  no  prayer  wherein  there  is  not  depend- 
ance and  expectation  slill  included.  To  ihein  that  are 
God's  children  nothing  can  be  more  agreeable  than  to  live 
a  prayerful  life,  to  be  much  in  prayer;  this  is  dependance, 
this  .speaks  dependance,  in  every  case  presently  to  run  to 
our  Father.  "  I  will  go  and  .spread  all  before  him :  for 
my  love,  they  are  my  enemies,  but  I  give  myself  to  prayer, 
saith  the  Psalmist,"  Psal,  cix.  4.  So  we  translate  it,  but 
there  is  no  more  in  the  Hebrew  text,  but  "  I  prayer,"  as  if 
he  were  all  composed  of  prayer,  made  up  of  prayer  ;  let 
other  men  take  their  own  courses,  (as  if  he  had  said,)  this 
is  mine,  I  am  for  prayer. 

It  is  under  this  notion  that  our  Saviour  directs  prayer, 
(which  also  in  the  days  of  his  flesh  he  so  much  practised 
himself,)  "When  thou  praye.st,  enter  into  thy  closet,  and 
shut  the  door,  and  pray  to  thy  Father  that  sceth  in  secret, 
and  he  shall  reward  thee  openly,"  Matt.  vi.  6.  What,  have 
I  a  Father,  and  shall  I  not  pray  to  him  ■?  A  Falher  in 
heaven,  a  heavenly  Father,  and  not  pray  to  him  1  What  a 
self-contradicting  pretence  is  that  in  them  that  say,  God  is 
their  Father,  that  they  are  born  of  him,  but  know  not  what 
belongs  to  prayer,  and  to  that  dependance  upon  him  which 
is  e.xprest  in  prayer  1  And  there  are  two  things,  or  two 
heads  of  things,  in  reference  whereunto  this  dependance  is 
to  have  its  exercise,  to  wit,  in  reference  to  our  present  and 
temporary  concernmenis,  and  in  reference  to  our  future 
and  eternal  concernments. 

i.  In  reference  to  our  present  and  temporary  concern- 
ments here  in  this  world:  The  dependance  of  a  child  will 
not  allow  him  to  be  excessively  solicitous ;  so  to  torture 
himself  with  vexatious  cares,  to  take  thought  with  anxiety 


Sebm.  XLVIH. 


ON  REGENERATION. 


what  he  shall  eat,  and  drmk,  and  put  on;  for  after  all 
these  things  do  the  Gentiles  seek:  to  wit,  with  anxiety,  as 
if  the  press  and  weight  lay  wholly  upon  themselves,  "but 
your  heavenly  Father  knoweth  that  you  have  need  of  all 
these  things,"  Matt.  vi.  compared  with  Lukexii.36.  Why 
have  you  not  a  Father,  and  dolh  he  not  know  what  yoti 
need  1  You  are  to  use  a  prudent  care  in  the  way  of  your 
i,"'-^'i  u '  ^''"  ^"^"^  °°'  '"  "^^  *  tormenting  care,  a  care 
that  doth  no  good,  but  hurt  only ;  a  care  that  cannot  add 
one  cubit  to  your  stature.  Take  heed  of  such  a  care  it 
doth  not  consist  with  the  relation  of  children  to  a  hea- 
venly Father.     And, 

11.  In  reference  to  our  eternal  concernments.  "  Fear 
not,  little  flock,  it  is  your  Father's  good  pleasure  to  give 
you  the  kingdom."  Do  not  fear.  Are  you  the  children 
of  such  a  father,  and  will  not  your  father  provide  for  you 
as  his  own  children  ■?  Yes,  he  will  provide  for  you  after 
the  rate  of  a  kingdom ;  he  will  make  you  communicate  in 
the  kingdom,  if  you  depend  upon  his  pleasure.  And  it  is 
a  thing  he  doth  with  pleasure.  He  pleaseth  himself  in  it, 
m  that  display  and  manifestation  of  his  glory,  and  muni- 
ficent bounty.  I  will  now  declare  openly  to  the  world  that 
I  own  these  for  my  children ;  then  is  "the  manifestation 
of  the  sons  of  God,"  (as  the  expression  is  Rom.  viii.  19 ) 
When  all  the  .sons  of  God  are  to  have  an  open,  complete 
formal,  magnificent  adoption  declared  before  angels  and 
men.  This  is  that  which  the  depending  spirit  of  his  chil- 
dren prompts  them  to  expect.  And  they  exercise  depen- 
dance  this  way,  and  exert  it  upon  this  account  in  reference 
to  their  eternal  concernments.  I  find  there  are  no  sreat 
things  to  be  had  here  in  this  world,  by  which  God  distin- 
guisheth  his  children  from  other  men  ;  he  doth  not  distin- 
guish them  by  what  they  are  to  possess  and  enjoy  of  exter- 
nal good  things  here  ;  and  they  are  taught  to  lay  no  great 
stress  upon  any  such  thin?si  but  they  are  taught  todepend 
upon  a  kingdom  for  ampfe  provision  hereafter  wherein 
he  will  deal  with  them  like  a  God.  And  it  is  their  Fa- 
ther s  pleasure  to  give  them  this  kingdom,  and  upon  this 
they  are  to  depend.  It  will  go  well  enough  with  me  here- 
atter  and  therefore  I  am  little  solicitous  what  occurs  to 
"''-rt  ■  J   ""^  "^  ™y  present  transient  state.    Again, 

Thirdly,  Another  child-like  disposition  that  must  be 
lound  in  them  that  are  born  of  God,  is  love.  Love  to  him 
as  their  Father.  He  is  an  unnatural  monster,  and  not  a 
child,  that  doth  not  love  his  father  and  parent:  and  you 
see  how  express  the  words  of  this  very  verse  are  to  this 
purpose,  "  Whosoever  believeth  that  Jesus  is  the  Christ,  is 
born  of  God.  And  every  one  that  loveth  him  that  begat, 
ovelh  them  also  that  are  begotten  of  him."  You  see  how 
this  IS  connected  with  what  goes  immediately  before,  taking 
It  for  granted,  that  he  that  "  is  bom  of  God,  loveth  bim 
that  begat  him."  It  is  not  affirmed,  but  supposed  ;  it  is  not 
directly  affirmed,  as  if  it  needed  an  affirmation.  This 
being  obvious  to  every  one's  view  and  thoughts,  that  for 
all  them  that  are  born  of  God,  they  must  love  him  that 

nf"r  'A'' Vv."""'  "■]"  ^°^^°'''^  °^  <=o"'-se-  Are  you  born 
of  God  1     Then  you  do  love  him  that  begat  you 

And  whereas  we  are  told,  (as  you  have  had  sometimes 
occasion  given  to  take  notice,  chap.  iii.  of  this  epistle,) 

by  this  the  children  of  God  are  manifest,  ,ind  the  chil- 
dren of  the  devil."  The  children  of  God  cannot  be  ma- 
nifest in  distinction  from  them  that  are  of  another  parcnt- 
^^','"T^  thing  more  than  this,  their  "loving  hira  that 
pegat.  Loving  him  of  whom  they  are  born,  as  it  is  a  try- 
!?  \;1°  l!  >'  •'"V'^  ""f  ^'  !?  ''f '  '^  ^^^"^fving  character  in  them 
Am  7  nn  V  "^""r"^  .^^  ">">'  "<=  '°  J"''"<=  °f  'heir  estate, 
tZ l■T^  S"  °^P°'''  ^''"'  "'  ""  •  They  may  comfort^ 
ably  conclude  well  concerning  this,  I  find  a  divine  love 
sprmgmg  in  my  soul  towards  him,  my  love  working  God- 

am  who  t  IS  that  begat  me.  Oh,  the  wretched  case  of 
WrT.™,'!,  ">at  cannot  evince  their  relation  to  God  as 
heir  Father,  as  being  bom  of  him,  by  such  a  character  a,s 
I  h,V»  '^^'  ?"!"  >">' F^'her  1  Alas,  I  love  him  not, 
T.i  .?.  ,'°''^  ^'"  •"■?•  ''^  "  ^^  '^^'d,  as  Christ  tells  the 
Jews,      I  knew  you,  that  ye  have  not  the  love  of  God  in 

1^\^°,^  f"""  ""5'  ''°\"'^  '°"'  ^""l  SPJ"'  of  'I'at  man, 
in  hini  that  pretends  to  that  relation  to  God  as  a  father 
When  his  own  heart  testifies  that  he  loves  him  not  < 
Uive  to  the  most  obvious  exertions  of  that  love,  wherein 


915 


It  discovers  and  manifests  itself.  Many  might  be  spoken 
of,  and  have  been  heretofore.  I  shall  only  mention  these 
two  at  present,  delight  in  his  converse,  and  concern  for 
his  interest:  these  are  expressions  of  a  child-like  love  to 
God  as  a  father. 

i.  Delight  in  his  converse.  Have  I  any  love  for  hira  as 
my  father,  when  I  cannot  endure  to  be  conversant  with 
him  1  when  I  decline  his  presence,  I  keep  up  no  inter- 
course with  him,  I  live  a  wandering  life.  Is  this  like  a 
child  of  God,  one  born  of  Godi  Oh,  sadly  consider  it 
and  take  it  to  heart!  We  hear  this  day  of  such  trials  as 
these  ;  but  we  shall  know  and  see  a  trying  day  at  last,  that 
must  put  the  everlasting  differences  between  those  that 
were  born  of  God,  and  those  that  were  never  born  of  him 
And  even  now,  if  we  do  but  state  a  judgment  day  in  our 
on-n  souls,  and  erect  a  tribunal  there,  what  can  carry  more 
evidence  and  convictiveness  in  it  than  this,  if  we  would 
but  deal  impartially  with  ourselves.  Upon  this  question, 
do  I  love  the  Divine  presence,  yea  or  no  !  is  he  my  father! 
and  do  I  flee  his  presence,  and  care  not  to  be  in  ii,  when  I 
have  no  pretence  of  necessity  ■?  I  cannot  pretend  a  neces- 
sity to  be  out  of  his  presence,  as  a  child  may  have  to  be 
out  of  his  earthly  father's  presence.  He  cannot  always  be 
there ;  but  the  matter  admits  of  no  excuse  or  pretence,— 
It  can  be  resolved  into  nothing  but  disaffection.  I  may 
be  in  the  presence  of  God  more,  but  I  will  not.  You  may 
be  with  him  as  soon  as  you  can  think  a  thought.  Here  is 
nothing  to  be  said  in  this  case,  but  an  aversion  of  heart 
keeps  you  off  from  him.  And  what  1  is  he  your  father, 
and  will  you  say  you  are  born  of  him  7  How  can  a  man 
satisfy  his  mind,  his  judgment,  and  conscience,  in  such 
inconsistencies  and  contradictions  as  these.     And, 

11.  Concern  for  his  interest.  This  is  child-like  love,  to  be 
deeply  concerned  whether  he  be  feared  or  no,  honoured  or 
no,  obeyed  or  no,  in  those  that  are  indeed  his  children. 
How  doth  such  affection  as  this,  a  filial  afl'ection,  child- 
like love,  discover  itself?  How  is  it  wont  to  do  sol  "  Hor- 
ror hath  taken  hold  of  me  (saith  the  Psalmist)  because  of 
the  wicked  that  forsake  thy  law.  I  saw  transgressors,  and 
was  grieved.  Rivers  of  tears  run  down  my  eyes,  because 
of  the  wicked  that  transgress  thy  law."  This  is  a  filial 
sense,  the  sense  of  a  child,  of  one  born  of  God;  but  to 
feel  no  regret  in  a  man's  spirit,  when  the  contempt  of  our 
Father  discovers  itself  openly  in  the  face  of  the  sun,  when 
we  are  so  repeatedly  told  every  day,  which  way  soever  we 
look  or  listen,  our  Father  hath  little  interest  in  the  world, 
he  IS  little  regarded,  men  little  concern  themselves  whether 
he  is  pleased  or  displea.'^ed ;  for  men  to  have  hearts  as 
stones,  unconcerned,  never  afl^ected  in  such  cases  as  these, 
is  this  child-like?  Doth  this  carry  the  signification  with 
It  of  my  being  a  child  of  God,  born  of  him  1    Again, 

Fourthly,  Another  child-like  disposition  towards  God  as 
a  father,  which  must  be  in  them  that  are  horn  of  him,  is  a 
subject-spirit,  an  obediential  frame  of  spirit  towards  him. 
"Children,  obey  your  parents  in  the  Lord,"  Eph.  vi.  1. 
A  due  obedience  even   to  earthly  parents,  the  fathers  of 
our  flesh, notofoursouls,  (theywere  never  capable  of  pro- 
diicingsuch  a  thingin  us  as  an  intelligent  immortal  spirit,) 
yet  this  is  a  right  challenged  unto  them.  And  what  1  is  It 
not  a  right  to  our  celestial  Father,  to  obey  him  and  to  be 
subject  to  him?  to  be  willingly  and  of  choice  under  his 
government,  under  his  rule  and  law?     He  that  is  the  pa- 
rent of  our  life  and  being,  he  that  hath  given  me  a  being 
shall  not  he  give  me  a  law  ?     He  that   halh  given  me  a 
spirit,  shall  not  he  give  me  a  command  to  be  received  from 
his  mouth  ?    Oh,  when  a  man's  life  is  nothin?  else  but 
rebellion,  insolent  rebellion,  will  not  such  a  one  be  con- 
founded within  himself,  if  he  be  put  to  answer  the  question 
Is  God  your  Father  ?  Are  you  one  of  his  children,  or  are 
you  not  ?  "  How  much  more  (saith  the  apostle,  Heb.  xii 
90  shall  we  not  be  subject  to  the  Father  of  spirits  and  live  ?"' 
You  have  had  fathers  of  your  flesh,  (.saith  he,)  and  they 
chastised  us,  and  ye  gave  them  reverence ;  shall   we  not 
much  more  be  subject  to  the  Father  of  spirits  and  live'J 
How  came  I  to  have  a  spirit  in  me.  an  intelligent  immor- 
tal spirit,  such  a  sort  of  being  as  can  think,  that  is  by  so 
noble  powers  distinguished  from  a  clod,  a  piece  of  clay  ' 
How  came  I  to  have  such  a  being?    And  if  there  be  a 
superadded  divine  principle,  so  as  that  God  is  my  father 
not  only  having  fashioned  my  spirit  in  me,  put  an  im- 


916 


ON  REGENERATION, 


Sebm.  XLVIll. 


mortal  imderstanding  spirit  in  me,  but  by  giving  a  princi- 
ple of  holiness  also  in  superaddition  thereunto ;  I  am  under 
a  double  obligation  to  him  to  own  him  as  my  Father ;  and 
then  shall  I  not  be  in  subjection  to  the  Father  of  my  spi- 
rit 1  And  when  life  lies  upon  it,  shall  we  not  be  in  sub- 
jection to  the  Father  of  spirits  and  live  1  What  doth  that 
imply,  but  that  it  is  mortal  to  disobey,  mortal  not  to  be  sub- 
ject 1  If  you  will  not  be  subject,  ye  die  for  it ;  every  one 
must  be  subject  or  perish.  Subjection  and  perdition,  they 
are  the  disjunctive,  and  between  them  any  one  may  make 
his  choice.  Oh,  what  shall  they  say,  that  have  never  yet 
had  hearts  taught  to  obey,  formed  to  subjection  1  That 
despise  to  be  governed,  that  live  after  their  own  will,  that 
contest  for  the  governing  power  with  him  that  gave  them 
breath,  saying  in  practice,  I  will  not  obey,  I  will  live  as  I 
list,  I  will  choose  my  own  way  and  course.  This  cannot 
stand  with  this  relation  ;  it  cannot  stand  with  being  born 
of  God  ;  it  cannot  stand  with  the  foregoing  character  last 
mentioned,  love  to  him,  filial  love  to  him ;  "  For  this  is 
the  love  of  God,  (as  you  see  presently  in  the  context,)  that 
we  keep  his  commandments,  and  his  commandments  are 
not  grievous."  This  is  the  sense  of  a  child,  one  born  of 
God,  (as  the  next  words  again  do  import,)  "  Whatsoever  is 
born  of  God,  overcoraeth  the  world."  Therefore  his  com- 
mandments are  not  grievous  to  such  a  one ;  he  is  "  born 
of  God,"  he  hath  a  divine  nature  in  him,  that  contempers 
him  to  the  law  and  commands  of  God,  so  that  he  counts 
nothing  grievous  that  God  commandeth.  When  every 
thing  that  he  commands,  and  the  whole  state  of  his  govern- 
ment, is  looked  upon  as  a  grievance  ;  it  is  a  grievance  to  be 
under  the  restraint  of  his  law,  that  I  may  not  live  as  I  list, 
that  I  may  not  indulge  inclinations,  covetous  inclinations, 
wrathful  inclinations,  envious  inclinations,  vindictive  in- 
clinations ;  no,  I  cannot  be  governed,  I  must  have  my  will. 
Then  you  are  no  child,  then  you  are  not  born  of  God.  He 
is  not  your  father,  if  you  will  not  be  ruled ;  indeed  he  de- 
spiseth  that  obedience  that  proceeds  not  from  love.  "  This 
is  the  love  of  God,  that  we  keep  his  commandments;"  to 
obey  him  placidly  and  of  choice,  so  that  this  is  the  sense 
of  the  soul,  I  had  rather  obey  than  not  obey.  It  is  a  privi- 
lege to  be  under  his  government.  If  this  be  not  the  sense 
of  the  soul,  it  is  the  absurdest  contradiction  imaginable  to 
pretend  to  be  born  of  God  ;  it  is  a  pretence  that  overthrows 
and  destroys  itself,  to  say  I  am  born  of  God,  but  I  will  not 
be  ruled  by  him. 

Thus  far  you  have  an  account  what  this  being  born  of 
God  imports ;  and  now  you  have  both  parts  of  the  text  in 
some  measure  opened — what  it  is  to  believe  Jesus  to  be  the 
Christ,  and  what  it  is  to  be  born  of  God.  Now,  that  which 
in  the  next  place  was  proposed  to  be  also  spoken  to  ac- 
cording to  the  order  of  discourse,  is, 

II.  The  connexion  between  these  two.  And  I  shall  upon 
this  head  endeavour  these  two  things, 

1.  To  show  that  there  is  a  connexion,  a  most  firm  con- 
nexion, between  them.    And  then, 

2.  To  show  you  the  grounds  of  it. 

1.  That  there  is  such  a  connexion  ;  which  is  but  indeed 
to  evince  the  truth  of  the  assertion  which  the  text  contains, 
"  Whosoever  believeth  that  Jesus  is  the  Christ,  is  born  of 
God."  To  evince  to  you  the  connexion  between  these  two, 
is  but  to  evince  the  truth  of  the  thing  asserted,  and  which 
is  but  the  same  thing  in  sense  with  this,  that  there  is  no 
such  thing  as  an  unregenerate  believer;  that  with  true  be- 
lieving, regeneration  is  co-extent.  Nobody  doth  justly 
liear  the  name  of  abeliever  of  this,  that  Jesus  is  the  Christ, 
of  a  believer  in  Christ,  but  one  that  is  born  of  God ;  or 
that  any  other  believing  that  Jesus  is  the  Chri.st,  not  ac 
companied  with  regeneration,  goes  for  nothing,  if  I  should 
never  so  peremptorily  avow  it,  that  I  believe  Jesus  to  be 
the  Christ,  and  yet  am  not  born  of  God,  it  avails  me  no- 
thing, it  signifies  nothing  to  me.  I  had  as  good  have  said 
nothing,  as  to  say  I  believe  Jesus  to  be  the  Christ,  if  I  be 
not  born  of  God  ;  nothing  as  to  any  valuable  purpose  that 
can  serve.  This  is  that,  in  the  first  place,  I  am  to  evince 
to  you,  that  there  is  such  a  connexion  between  these  two, 
and  it  is  to  be  evinced  by  sundry  considerations,  which  I 
shall  endeavour  to  set  before  you.    As, 

(1.)  Other  scriptures  do  most  expressly  say  the  same 
thing.  Look  at  John  i.  12,  13.  "  But  as  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God, 


even  to  them  that  believe  on  his  name  ;  which  were  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God."     Again, 

(2.)  The  relation  of  soiiship  to  God  is  connected  with 
this  faith,  and  therefore  the  participation  of  that  nature  in 
respect  whereof  we  are  said  to  be  born  of  God,  must  be 
connected  with  this  faith  also;  for  it  is  not  to  be  supposed 
that  adoption  and  regeneration  can  be  separated;  whom 
God  adopteth  he  regenerateth  ;  whosoever  believeth,  he 
adopteth.  This  is  the  strength  of  the  argument  of  the  con- 
sideration that  I  am  now  offering  to  you.  Do  but  look 
back  a  little  to  the  23d  and  24lh  verses  of  the  2d  chapter 
of  this  epistle,  and  you  find  that  it  is  upon  this  faith  that 
God  owns  us  as  his  children,  or  our  having  an  interest  in 
him  as  our  father  doth  depend,  to  wit,  "that  Jesus  is  the 
Christ."  Upon  our  owning  of  this  truth  (if  it  be  sincerely 
and  truly  owned)  this  is  the  consequence,  that  we  now  have 
God  for  our  father;  "Whosoever  denieth  the  Son,  the  same 
hath  not  the  Father;  but  he  that  acknowledgeth  the  Son 
(this  is  manifestly  meant  though  not  expressed  in  our  copies, 
and  therefore  you  have  it  subjoined  in  a  different  character) 
hath  the  Father  also."  That  acknowledgeth  the  Son— Howl 
That  he  is  the  Christ,(as  all  the  drift  of  the  apostle  showeth) 
he  hath  the  Father,  he  hath  God  for  his  father,  he  hath  no 
father  else  ;  but  with  having  an  interest  in  God  as  his  father, 
his  being  related  to  God  as  his  child,  is  the  participation  of 
the  divine  nature,  connected ;  as  you  see  in  the  close  of  the 
same  chapter,  "  If  ye  know  that  he  is  righteous,  ye  know 
that  every  one  that  doeth  righteousness  is  born  of  him." 
Whereupon  it  immediately  followeth,  "  Behold  what  man- 
ner of  love  the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  God."  See  the  series  of  discourse 
here;  in  the  latter  part  of  that  second  chapter,  "  he  that 
acknowledgeth  the  Son,  hath  the  Father  also  ;"  God  is  his 
father  ;  he  may  say,  I  have  a  father,  a  heavenly  Father,  I 
have  God  for  my  Father  ;  if  he  acknowledge  the  Son,  be- 
lieve him  to  be  the  Christ,  if  he  sincerely  do  so.  But  ob- 
serve, what  the  character  of  such  a  one  must  be,  he  must 
be  able  to  evince  that  he  is  born  of  God,  by  doing  right- 
eousness as  he  is  righteous;  that  he  hath  a  holy  rectitude 
inwrought  into  his  spirit,  which  is  become  the  fixed  habit 
of  his  soul ;  otherwise  it  is  an  absurd  pretence  that  he  is 
born  of  God,  or  that  he  hath  God  for  his  father.  And  the 
same  thing  is  as  manifest  in  that  mentioned  John  i.  12, 13. 
he  that  receiveth  him  hath  the  privilege  presently  to  be 
called  the  son  of  God.  But  doth  that  privilege  go  alone  1 
or,  is  sonship  to  God  an  empty  relation  1  or,  hath  that  re- 
lation no  foundation  ■?  Yes,  it  hath  a  foundation—"  which 
were  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  but  of  God."  If  they  are  believers  in 
his  name,  they  are  sons,  they  are  called  sons,  they  are  pre- 
sently in  that  relation.  But  how  in  relation  1  is  it  a  nomi- 
nal relation  only  1  No  ;  but  a  real  one ;  founded  upon  be- 
ing born  of  God,  "  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God."  That  is  a  second 
consideration  to  evince  this  connexion,  to  wit;  that  relation 
goes  with  this  faith,  and  therefore  the  participation  of  a 
suitable  nature  must  go  with  this  faith  also  ;  for  adoption 
and  regeneration  cannot  be  separated.     And, 

(3.)  Exemption  from  condemnation— that  hath  a  certain 
connexion  with  the  sincere  belief  of  this,  that  Jesus  is  the 
Christ ;  and  therefore  regeneration  must  be  certainly  con- 
nected therewith  too.  They  that  have  this  faith  are  exempt 
from  condemnation,  "shall  not  come  into  condemnation, 
but  have  p.issed  from  death  unto  life,"  as  our  Saviour 
.speaks,  John  iii.  24.  And  who  are  they  that  are  exempt 
from  condemnation •?  According  to  the  determination  ive 
have  so  positively  set  down,  Rom.  viii.  1.  "  There^is  now 
no  condemnation  to  them  who  are  in  Christ  Jesus."  You 
know  that  there  is  no  being  in  Christ  Jesus,  but  by  belieT,-- 
ing  in  him,  believing  him  to  be  the  Christ  with  such  a  faith 
as  thereupon  drawing  the  soul  into  union  with  him.  But 
do  you  think  that  any  are  exempt  from  condemnation  be- 
sides the  regenerate,  or  those  that  are  born  of  God^ 

(4.)  Title  to  etemallife  and  glory  is  connected  with  this 
faith;  and  therefore  regeneration  must  be  connected  with 
it  too  ;  "  He  that  believeth  in  the  Son  of  God,  hath  ever- 
lasting life."  He  that  believeth  with  this  faith  hath  that 
life  in  possession  which  shall  be  everlastmg  life,  as  one 
end  of  the  thread  that  runs  into  eternity ;  that  life  that 


Sebm.  XLIX. 


ON  REGENERATION. 


917 


admits  of  no  intermission,  but  hath  the  beginnings  of  it 
already — "  he  that  believeth  in  me  shall  never  die,"  as  our 
Saviour  sailh,  John  ii.  21).  He  hath  that  life  in  him  that 
shall  never  expire.  But  can  any  think  they  have  an  actual 
title  to  eternal  life,  to  the  glories  hereafler  to  be  revealed, 
who  are  not  sons,  who  are  not  born  of  God  1  It  is  an  in- 
heritance, and  who  shall  inherit  but  sons'!  it  is  called  so 
many  and  many  time.s.  1  Pet.  i.  3.  the  apostle  solemnly 
blesseth  God  for  "  having  begotten  them  again  unto  a 
lively  hope  through  the  resurrection  of  Jesvis  Christ  from 
the  dead,  to  an  inheritance  incorruptible,  and  undefiled, 
and  that  fadeth  not  away."  The  title  to  this  everlasting 
ble.ssedness  and  glory  and  life  is  connected  with  this  faith  ; 
but  it  is  plain  it  is  also  connected  with  son.ship  to  God  ;  and 
therefore  it  is  equally  connected  with  regeneration,  where- 
in the  sonship  hath  its  foundation,  for  none  can  be  sons 
that  are  not  born  of  him. 

(5.)  Both  this  faith  and  regeneration  do  owe  themselves 
to  the  same  primary  sovereign  cause,  the  Divine  Spirit, 
which  shows  them  most  strictly  to  be  connected.  This 
faith  is  from  the  Holy  Ghost,  and  this  new  birth  is  from 
the  Holy  Ghost  also;  there  is  but  one  cause  of  both,  they 
are  produced  by  the  agency  of  one  and  the  same  Spirit, 
and  therefore  cannot  but  be  connected.  This  faith,  where- 
ever  it  is,  is  a  God-begotten  thing;  it  is  a  thing  that  is  of 
divine  descent.  When  the  apostle  Peter  owns  Christ  so 
expressly,  Matt.  xvi.  16, 17.  "  Thou  art  Christ,  the  Son  of 
the  living  God,"  (which  is  the  faith  the  text  speaks  of,) 
— "  And  Jesus  answered  and  said  unto  him.  Blessed  art 
thou,  Simon  Barjona :  for  flesh  and  blood  hath  not  revealed 
this  unto  thee,  but  ray  Father  which  is  in  heaven."  And 
how  plainly  are  we  told,  I  Cor.  xii.  3.  "  No  man  can  say 
Chat  Jesus  is  the  Lord,  (which  is  the  .same  thing  as  to  sav, 
he  is  the  Christ ;  Lord  being  the  known  title  of  the  Medi- 
ator's office,  and  of  the  Messiah  in  the  New  Testament, 
and  in  many  places  of  the  Old,)  bat  by  the  Holy  Ghost." 
And  is  not  the  same  Holy  Ghost  the  immediate  author  of 
the  workof  reseneraiion  1  "  Except  a  man  be  born  again" 
of  the  Spirit,  "  he  cannot  enter  into  the  kingdom  of  God." 
The  same  Spirit  that  begets  faith,  the  same  Spirit  regene- 
rates the  soul  into  the  Divine  image  and  likeness  by  which 
they  are  born  of  God.     And, 

(6.)  The  same  Gospel  is  the  means  of  the  one  and  the 
other,  of  begetting  this  faith,  and  of  this  same  divine  birth, 
"  Faith  comelh  by  hearing,  and  hearing  bv  the  word  of 
God,"  of  the  Gospel ;  and  it  is  the  same  Gospel,  as  the 
means,  that  souls  are  regenerate  and  born  again.  "  Of  his 
own  will  begat  he  us  with  the  word  of  truth,"  James  i.  18. 
and  1  Pet.  i.  23.  "  Being  born  again,  not  of  corruptible 
seed,  but  of  incorruptible,  by  the  word  of  God,"  that  word 
"  that  liveth  and  abideth  for  ever"— when  all  flesh,  as  the 
grass,  withers  ;  "  and  this  is  that  word"  (saith  he)  "  which 
by  the  Gospel  is  preached  unto  you."  It  is  by  it  you  are 
born  again,  so  that  there  is  a  connexion  too  in  the  second- 
ary or  instrumental  cause,  the  Gospel,  as  well  as  in  the  first 
and  most  noble  cause,  the  Spirit  of  God. 

(7.)  There  is  a  connexion  in  one  and  the  same  eflTjct,  as 
for  instance,  victory  over  the  world.  Every  one  that  is  a 
sincere  believer  is  a  victor  over  this  world  too.  You  may 
see  both  a  little  belnw  the  text  in  this  same  chapter,  "  Who- 
soever is  born  of  God,  overcometh  the  world  :  aiid  this  is 
the  victory  that  overcomelh  the  world,  even  our  faith." 
Who  is  he  that  overcomelh  the  world,  but  he  that  believeth 
that  Jesus  is  the  Son  of  God  1  or,  the  Christ,  which  is  all 
one.     And  then  there  is, 

(8.)  A  connexion  in  respect  of  the  end  of  the  one  and 
the  other.  What  any  are  suppo.sed  to  be  brought  to  by 
this  faith,  it  can  neve-r  be  brought  about,  or  the  end  at 
wliich  that  agency  can  never  be  attained,  but  by  interven- 
ing regeneration.  Why  is  God  so  solicitous  to  have  men 
brought  to  this  faith  in  this  world  1  Why  were  there  com- 
missions so  early  given  forth  for  Christianizing  the  world  ? 
"  Go,  and  teach  all  nations"— and  let  this  be  the  sum  of 
what  is  taught—"  Repent  and  believe  the  Go.spel."  Why 
is  this  (hilh  to  be  spiead  through  the  world  1  It  was  cer- 
tainly for  the  honour  and  glory  both  of  the  Father  and  the 
Son  ;  but  shall  either  be  glorified  by  having  in  this  world 
only  an  unregenerate  race,  professing  faith  in  Christ,  but 
being  like  other  men  ?  More  may  be  said  of  this  hereafler. 


But,  oh !  that  in  the  mean  time  it  might  be  seriously 
thought  of,  what  we  live  under  the  Gospel  for,  and  what 
we  are  called  unto  the  profession  of  the  Christian  name 
for.  No  valuable  end  can  be  so  much  as  thought  of,  that 
will  even  be  reached  without  being  born  of  God.  I  know 
not  what  God  is  doing  among  us  at  this  day  ;  we  hear 
little,  in  comparison,  of  his  ways  on  souls,  what  is  done 
upon  the  hearts  and  spirits  of  nien  ;  we  know  the  Christ- 
ian name  is  generally  profes.sed  among  us,  we  all  go  under 
one  denomination  of  Christians ;  but,  oh  !  think,  think 
again  and  again,  what  an  unregenerate  Christian  will 
come  to  at  last  I  a  Christian,  arid  not  born  of  God  !  a 
Christian,  and  nothing  of  the  divine  nature  in  me,  no 
likeness  to  God,  no  filial  disposition  towards  him.  If  we 
have  a  Gospel  amongst  us  that  hath  made  us  nothing  el.se 
but  Christians  in  name,  nominal  Christians,  shall  our  feli- 
city hereafter  be  like  our  Christianity  here  f  Will  we  be 
content  with  that?  Will  the  shadow  of  heaven  serve  our 
turn  "!  That  will  prove  a  real  hell.  And  there  will  be  a 
like  reality  in  our  heaven  as  there  is  in  our  Christianity. 


SERMON  XLIX.* 


1  John  V.  I. 
ir/iosncver  believeth  that  Jesus  is  the  Christ,  is  born  of  God. 

We  shall  now  go  on  to  show  in  the  next  place, 
2.  What  connexion  this  is  ;  or,  to  let  you  see  how  these 
two  are  connected  with  one  another — Believing  "  Jesus  to 
be  the  Christ,"  and  being  "  born  of  God."  And,  to  any 
thinking,  considering  mind,  this  cannot  but  be  a  very  de- 
sirable thing,  when  we  meet  with  such  a  positive  affirma- 
tion as  this,  "Whosoever  believeth  that  Jesus  is  the  Christ, 
is  born  of  God,"  to  be  able  to  perceive  the  very  juncture, 
the  very  point  of  coincidence,  between  these  two,  wherein 
they  do  meet,  and  (as  it  were)  run  into  one  another ;  for 
otherwise  it  may  seem  strange  to  have  the  one  of  these 
so  expressly  affirmed  of  the  other.  And  one  that  hath  no 
discerning  of  this  same  juncture  may  say,  How  should 
this  be,  that  there  should  be  such  an  assertion  of  so  great 
a  thing  concerning  them  that  do  "  believe  Jesus  to  be  the 
Christ  V  This  seems  to  be  one  of  the  easiest  things  in  the 
world,  to  believe  Jesus  to  be  the  Christ.  And  I  would  fain 
know  (may  such  a  one  say)  how  it  should  come  to  pass, 
that  a  man  cannot  believe  Jesus  to  be  the  Christ,  but  he 
must  have  so  great  a  thing  as  this  said  of  him,  that  he  is 
born  of  God  1  Wherein  hath  the  one  so  much  to  do  with 
the  other,  believing  Jesus  to  be  the  Christ,  and  being  born 
of  God  ? 

That  alone  which  makes  the  matter  seem  strange  and 
difficult  is,  that  men  generally  have  too  low  thoughts  of 
this  same  faith.  This  believing,  in  particular,  Jesus  to  be 
the  Christ,  the  difference  lies  here,  whether  this  believing 
is  to  be  reckoned  a  divine,  or  merely  a  human  thing.  If 
it  be  looked  upon  as  a  thing  of  mere  human  original,  then 
any  body  would  w-onder  that  upon  one's  believing  Jesus  to 
be  the  Christ,  such  a  thing  as  this  should  be  said  of  him, 
he  is  horn  of  God,  the  greatest  thing  sure  that  can  be  said 
of  a  mortal  creature  !  But  we  are  taught  to  reckon  this 
faith  to  be  a  divine  thing,  of  divine  orie-inal.  When  the 
apostle  Peter,  in  the  name  of  the  rest  of  the  apostles,  pro- 
fesseth  this  faith,  Who  am  11  saith  our  Saviour;  whom 
do  ye  say  I  am  1  (when  there  were  various  opinions  of  the 
people  about  him  at  that  time,  and  .some  said  one  thing, 
and  some  said  another ;)  but  "  whom  do  you  say  that  I 
am  V  Why,  saith  Peter,  "  ihou  art  Chri.st  the  Son  of  the 
living  God,"  Matt.  xvi.  11).  And  then  in  verse  17.  our 
Saviour  replies,  "  Ble.ssed  art  thou,  Simon  Bar-jona ;" 
thou  art  a  blessed  man.  Why  is  he  blessed  for  this  t  "  for 
flesh  and  blood  hath  not  revealed  it  unto  thee,  but  mv  Fa- 
ther which  is  in  heaven."  All  the  question  is,  whether 
this  faith  we  have  about  this  thing  be  a  self-.spning  faith, 
or  a  heaven-sprung  faith ;  if  it  be  self-sprung,  then  it  is 


918 


ON  REGENERATION. 


Sekm.  XLIX. 


only  the  product  of  flesh  and  blood,  but  flesh  and  blood 
cannot  reach  so  high  as  to  produce  any  such  laith  as  this: 
neither  his  own  flesli  nor  blood,  which  signifies  his  human 
nature  ;  nor  the  same  nature  as  it  is  among  others,  by 
transmitting  whereof  from  one  to  another  this  faiih  would 
only  be  a  iraditiunal  thing;  but  the  product  of  flesh  and 
blood  which  cannot  reveal  such  a  thing  ;  but  if  it  be  such 
a  faith  as  is  immediately  from  himself,  then  blessed  art 
thou  that  so  believest ;  this  faith  is  not  from  thee  or  other 
men,  no  way  from  flesh  and  blood,  or  human  nature,  but 
from  my  Faiher  which  is  in  heaven. 

And  then  it  will  cease  to  be  thought  a  strange  thing, 
that  he  that  so  believes  should  be  said  to  be  born  of  God  ; 
for  this  being  born  of  God,  it  is  but  the  work  of  the  Divine 
power  working  the  soul  to  a  conformity  to  himself,  and 
impressing  it  with  its  own  image.  And  this  faith  it  seems 
is  from  God  too,  as  well  as  the  great  conforming  change 
that  ihen  passeth  upon  the  soul  when  one  is  brought  to 
believe.  And  this  will  make  it  appear  the  Uiost  reasonable 
thing  in  the  world,  that  he  that  by  ihe  Divine  power  and 
era'-e  is  brought  to  believe,  is  liorn  of  God  ;  for  if  it  be 
from  God  that  men  ate  made  so  to  believe,  it  is  not  failh 
from  Itself,  but  of  God's  own  ingeneraling  in  my  soul. 
Then  it  must  be  considered,  if  God  do  this  work  lo  make 
me  believe  with  this  faith,  he  doth  it  for  some  end  worthy 
of  God,  for  there  is  no  raiional  agent  but  works  for  an 
end  ;  and  he  that  is  the  most  perfectly  inlelligent,  the  most 
absolutely  perfect  and  all-comprehending  mind,  cannot 
but  have  the  greatest  and  highest  designs  in  what  he  dolh 
by  his  own  immediate  operation.  And  therefore  he  must 
be  understood  to  have  done  this  work,  in  making  a  man 
thus  to  believe  for  an  end  suitable  to  himself,  worthy  of 
God.  And  then,  I  pray,  what  end  worthy  of  him  can  be 
attained,  by  making  a  inan  to  believe,  if  he  do  not  (as  it 
were)  new  beget  him  at  the  same  time  1  He  is  capable  of 
serving  no  end,  no  valuable  end,  no  great  end,  no  end 
wherein  he  shall  at  once  be  serviceable  to  God  and  happy 
in  himself,  if  God  do  not  regenerate  hira. 

But  look  to  these  two  things  more  narrowly,  and  you 
will  see  how  they  meet,  and  how  close  a  jointure  there  is 
between  them,  so  as  the  matter  will  be  above  dispute.  It 
will  make  its  way  into  evei  v  mind  that  considers  the  case 
dulv  and  aright,  "  That  he  that  believes  Jesus  to  be  the 
Christ,  is  born  of  God  ;"  and  in  order  hereunto,  (that  this 
may  make  its  way  with  more  advantage,)  you  may  con- 
sider how  fully  that  which  is  equivalent  is  said  of  the  same 
thing.  Do  but  look  to  chap.  iv.  of  this  epistle,  and  the 
15ih  verse,  "  Whosoever  confesseth  that  Jesus  is  the  Son 
of  God,  God  dwelleth  in  him,  and  he  in  God."  Pray  con- 
sider it ;  what  is  this  less  than  that  such  a  man  is  born  of 
God  1  The  divine  fulness  is  come  in  upon  him.  God  and 
he  do  indwell  one  another.  Whoever  he  is  that  confes.seth, 
believingly  confesseth,  that  this  "Jesus  is  the  SonofGod;" 
for  this  is  all  one  as  believing  Jesus  to  be  the  Christ.  We 
find  them  often  put  together  lo  signify  the  same  ;  thai  if 
one  be  expressed,  the  other  is  implied,  as  in  that  MaU.  i. 
IG.  "  Thou  art  Christ  the  Son  of  the  living  God  ;"  and 
so  John  vi.  69.  "  We  believe,  and  are  .sure  that  thou  art 
Christ  the  Son  of  the  living  God."  And  again,  John  xx. 
last  verse,  "  These  things  are  written  (this  book  I  have 
now  written— this  Gospel  is  written  all  for  this  purpose,) 
that  you  may  believe  that  Jesus  is  the  Christ,  the  Son  of 
God,  and  that  believing  you  may  have  life  through  his 
name."  And  you  may  easily  apprehend,  that  confessing 
this  implies  the  belief  of  it.  'No  man  that  is  sincere  will 
confess  what  be  doth  not  believe  ;  "  Who.soerer  doth  con- 
fess so  much  that  this  Jesus  is  the  Son  of  God,  dwelleth 
in  God,  and  God  in  him."  This  is  no  less  a  thing  than 
being  born  of  God. 

And  that  we  mav  pursue  our  scope  the  more  closely, 
let  us  but  cast  our  eve  upon  the  two  parts  ihat  are  said  to 
be  conjoined.  And  here  I  mtist  remind  you  only  of  what 
in  general  was  said  about  this  believing  "  Jesus  to  be  the 
Christ;"  to  wit,  that  il  is  not  one  single  and  ineomplex 
thing,  but  that  it  is  complicated  of  more  things  than  one. 
As 

(1.)  This  believing  Jestis  to  be  the  Christ,  it  speaks  a 
vivid,  strong,  heart-assured  pcrsua-sion,  that  the  thing  is 
true ;  of  the'truth  of  the  thing,  not  as  taken  up  at  random, 
but  as  talten  up  from  the  divine  testimony.     And  because 


(as  it  followeth  in  the  same  chapter)  this  is  the  record  that 
God  haih  given  us  of  his  Son,  it  is  believed  that  Jesus  is 
the  Christ,  not  because  men  have  told  us  so;  it  is  received 
"not  as  the  word  of  man,  but  as  the  word  of  God,"  1  Thess. 
ii.  13.  And  in  the  lOlh  verse  of  this  chapter,  "  He  that 
believeth  in  the  Son  of  God  hath  the  witness  in  himself" 
And, 

(•2.)  This  believing  doth  by  consequence  imply  the  open- 
ing of  the  heart  to  him,  to  receive  him  as  such.  Believing 
and  receiving  him  are  inseparable ;  as  you  see  when  the 
same  thing  is  predicated  of  this  same  subject,  John  i.  12. 
"  To  as  many  as  received  him,  to  ihem  gave  he  power  to 
become  the  sons  of  God,  even  to  them  that  believe  in  his 
name."  Pray,  why  do  they  that  so  believe  in  his  name  as 
lo  receive  him,  bear  the  title  of  "  the  .sons  of  God  V  He 
gives  them  all  the  privilege  lo  be  his  sons,  why  is  thai  1 
The  next  words  tell  you,  without  which  it  had  been  very 
absurd  to  have  such  an  appellation.  Why  are  believers  so 
called  Ihe  .sons  of  God  1  Is  it  an  empty  name  and  title'! 
No,  they  are  born  of  God,  who  were  "  born,  not  of  blood, 
nor  of  the  will  of  Ihe  flesh,  nor  of  the  will  of  man,  but 
of  God."  Sure  Ihey  must  be  his  sons  ihat  are  born  of 
him  ;  but  they  that  believe  in  him,  so  as  to  receive  the 
Son  of  God,  that  faith  opening  its  way  into  their  hearls, 
they  are  said  lo  be  born,  not  of  the  will  of  man,  but  of 
God.  That  heart-assuring  persuasion  concerning  him, 
presently  makes  the  soul  open  lo  him,  and  entertain  him; 
lake  him  in  and  appropriate  him,  and  say,  "  My  Lord  and 
my  God,"  so  as  that  he  comes  to  have  an  indwelling  in 
the  soul  by  that  faith. 

And  Ihen  do  but  consider  what  was  generally  .said  con- 
cerning being  born  of  God,  that  it  makes  that  person  of 
whom  this  can  be  truly  said,  a  God-like  creature.  He  is 
transformed  by  it  into  the  Divine  image  and  likeness  ;  it  is 
a  universal  change,  and  a  permanent  one  passing  upon 
the  soul,  and  continuing  in  it  even  lo  the  end,  by  which 
he  is  made  a  God-like  creature  ;  to  wit,  by  which  his  im- 
age is  anew  impressed  and  restored  in  this  soul.  And 
these  things  being  finished,  let  us  now  consider  how  inse- 
parable these  must  needs  be,  .so  believing  Jesns  is  the 
Chri.st,  and  being  born  of  God. 

Take  this  failh,  as  it  is  such  a  firm  persuasion,  a  heart- 
assuring  persuasion,  upon  Ihe  authority  of  God  himself, 
that  this  Jesus  is  Ihe  Christ,  or  is  his  Sim.  Take  it  thus, 
and  there  are  two  things  in  Ihe  matter  believed,  that  gave 
it  the  advantage  to  be  so  powerfully  operative  in  the  soul 
when  so  believed,  as  you  have  heaid.  Therefore  con.sider 
distinctly  the  maller'believcd,  and  the  nature  of  this  be- 
lieving it  so  as  it  hath  been  opened  to  you.  The  matter 
believed,  when  a  man  believeth  this  Jesus  lo  be  Ihe  Christ. 
Ihe  Son  of  God  (for  believing  him  lo  be  the  Christ  in- 
volves the  belief  of  his  deity,  of  his  divine  nature,  in  re- 
spect whereof  he  is  said  to  be  God's  own  Son,  in  the  mos' 
eminent  sense,  the  only-begotten  Son  of  God,  which  can 
signifv  no  less  than  that  he  is  God.)  Why,  about  this 
you  have  two  things  lo  consider,  that  will  lei  us  see  how 
raighly  an  advantage  such  a  matter  must  have,  to  be  ihus 
operative  and  transforming  upon  the  soul,  ihal  it  shall  be 
said  hereupon  truly  lo  be  born  of  God  ;  lo  wit,  first  Ihe 
greatness  of  the  thing  itself,  and,  secondly,  Ihe  kindness 
of  the  design. 

[1.]  The  greatness  of  the  thing,  that  this  Jesus  should 
be  the  Chri.st,  Ihe  Son  of  God.  This  Jesus  was  then  lately 
seen  upon  Ihe  faee  of  this  earth,  a  man  like  other  men. 
What  is  believed  concerning  him  1  Why,  that  he  is  the 
Christ,  Ihe  Son  of  God.  That  deity  did  inhabit  and  dwell 
in  Ihe  flesh  of  this  man,  here  is  God  manifested  in  the 
flesh.  How  great  a  thing  is  this  !  The  serious,  vivid  be- 
lief of  il,  cannot  but  affect  wonderfully  ;  even  in  an  ordi- 
nary way,  il  cannot  but  have  a  mighty  aptitude  to  afltcl  Ihe 
soul  deeply  that  so  believes ;  for,  as  was  said,  to  believe 
this  with  a  divine  failh,  it  is  to  believe  it  because  God 
made  me  believe  it,  not  only  by  his  authority,  upon  w-hich 
this  faith  relies,  but  by  his  power,  by  which  this  failh  is 
wrought,  and  ihen  I  consider  the  thing  believed  accord- 
ingly. This  Jesus  is  the  Christ ;  he  that  appears  lo  other 
men  but  as  an  ordinary  man,  appears  lo  me  the  Son  of 
God.  The  Divine  glory  shines  in  him  to  the  eye  of  my 
soul.  He  wa.s  made  flesh  and  dwelt  among  ns,  and  we 
behel  ■.  his  glory  as  the  glory  of  the  only-begotten  Son  o' 


Serm.  XLIX. 


ON  REGEMERATION. 


919 


the  Falher,  full  of  grace  and  truth.  To  believe  this  with 
such  a  heart-Eissuriiig  faith  and  persuasion,  is  to  believe 
the  greatest  thing  that  ever  wa.s  heard  of  That  this  Son 
of  God  should  be  a  man,  or  that  this  man,  lately  seen  with 
eyes  in  the  world,  and  handled  with  hands,  is  the  very  Son 
of  God,  this  tends  to  form  the  soul  to  veneration  by  the 
very  greatness  of  the  thing  itself  And  God,  when  he 
works  this  mighty  work  of  regeneration  upon  the  soul,  he 
works  by  means,  by  apt  and  suitable  means ;  means  suit- 
able to  the  work  to  be  wrought,  and  suitable  to  the  subject 
to  be  wrought  upon.  Now  what  can  be  so  apt  a  means  to 
work  such  a  transforming  work  as  this  upon  an  intelligent 
subject,  {3£  ihe  soul  of  man  is,)  as  to  possess  it  with  the 
belief  of  such  a  thing:  herel  have  sent  my  own  Son  among 
you,  he  that  was  the  brightness  of  my  own  glory,  and  the 
express  image  of  my  own  person;  I  have  here  wrapt  him 
up  in  human  flesh,  and  he  is  in  the  flesh,  to  live  among 
you,  and  at  length  to  die  among  you,  like  one  of  you,  as  a 
human  creature.  What  work  must  ihis  make  in  the  soul 
of  a  man,  when  believed  in  such  a  way  as  you  have 
heard  ^  It  disposeth  to  veneration  of  that  deity  inhabiting 
in  human  flesh,  and  so  works  somewhat  naturally  upon 
the  soul  of  a  man,  (as  it  is  God's  way,  he  doth  apply  him- 
self to  our  natural  faculties,)  to  enlighten  the  mind,  to 
mollify,  change,  and  subdue  the  will.  These  are  natural 
powers  in  us;  but  these  would  do  nothing  to  the  pleasing 
of  God,  or  saving  us,  if  not  wrought  upon  by  a  Divine  al- 
mighty power.  Now  God  doth  sublimate  the  natural  prin- 
ciple by  this  means. 

There  is  such  a  thing  as  natural  religiousness,  man 
having  been  born  of  God  at  first,  and  his  soul  the  very 
divine  offspring,  (whereupon  God  is  said  to  be  the  father 
of  our  spiri :s,)  he  haih  a  natural  impression  of  God  upon 
him.  But  it  governs  not  but  where  regeneration  takes 
place;  it  is  a  principle  laid  asleep:  but  such  a  faith  of  this 
thing  brought  in  upon  the  soul,  revives  the  principle  of  a 
natural  religiousness  and  veneration  of  God.  You  see 
how  far  the  same  notion  once  did  work  upon  a  mistake  in 
that  Acts  xiv.  U.  when  Paul  and  Barnabas  had  wrought 
miracles  upon  the  impotent  man,  and  preached  such  admi- 
rable divine  doctrine  that  ravished  and  astonished  the  souls 
of  their  hearers,  they  immediately  cried  out,  "  The  gods 
are  come  down  to  us  in  the  likeness  of  men."  And  Paul, 
because  he  was  chief  speaker,  he  is  called  Mercurius,  and 
Barnabas  was  called  Jupiter,  two  of  the  most  famous  dei- 
ties. And  they  are  intent  upon  the  business  of  sacrificing 
to  them  as  incarnale  deities.  And  the  apostles  had  no 
small  difficulty  to  withhold  them  from  worshipping,  and 
ofltring  solemn  sacrifices  to  them.  So  mightily  did  this 
mistaken  notion  operate. 

Now,  then,  that  which  is  the  very  truth  of  the  thing 
comes  10  be  believed  in  good  earnest,  as  certain,  concern- 
ing this  person,  this  Jesus.  Here  is  God  come  down  in 
the  likeness  of  a  man,  he  that  was  in  the  form  of  God, 
found  in  fashion  as  a  man,  made  in  the  likeness  of  man. 
Christians  must  be  more  stupid  than  those  pagans,  if  it  af- 
fect not  and  make  no  motion  stir  in  their  hearts,  so  as  lo 
say  and  think,  What  a  wonder  is  this!  What  a  great 
thing!  That  God  should  have  come  down  in  the  likeness 
of  man,  that  we  should  have  had  an  incarnate  God  dwell- 
ing in  this  wretched  world  among  us  1  How  amazing  a 
thing  is  Ihis !  This,  I  say,  tends  to  excite  even  in  the  very 
nature  of  the  thing.  And  God,  when  he  works,  works  by 
suitable  means.  In  the  nature  of  the  thing  there  is  a  suit- 
ableness to  excite  that  natural  religion  that's  in  the  souls 
of  men,  which  cannot  be  totally  abolished,  but  is  snppres.s- 
ed.  And  such  a  thing  as  this  hath  a  tendency  to  awaken 
it,  when  the  Divine  Spirit  sels  in  (as  it  will  set  in  with 
truth,  when  it  would  not  with  falsehood)  to  restore  in  man 
that  worshipping,  adoring  disposition  towards  God. 

This  is  the  first  and  most  considerable  thing  in  the  work 
of  regeneration,  or  the  new  creature;  for  what  are  men 
regenerated  for?  What  makes  the  necessity  of  regenera- 
tion 1  It  is  that  men  were  alienated  fro.-n  God,  cut  oflT  from 
God.  and  therefore  must  have  a  nature  put  into  Ihem  that 
would  incline  tbem  unio  God ;  ihey  were  alienated  from  the 
divine  life.  Regeneration  is  necessary  for  this,  to  incline 
the  souls  of  men  to  live  that  life  ;  to  live  upon  God,  and  to 
God,  and  for  God.  So  that  when  you  consider  what  the 
work  of  regeneration  is  necessary  for,  you  will  think  that 


whatsoever  will  serve  that  end,  to  wit,  inclining  men  unto 
God,  filling  them  for  his  communion,  and  for  a  stale  of 
subordination  and  absolute  devotedness  to  him,  must  be 
ihe  principal  aim  of  regeneration.  It  is  to  set  the  spirits 
of  men  right  in  their  disposition  and  posture  towards  God, 
to  whom  ihey  were  strangers,  and  from  whom  they  were 
eone  ofl".  And  you  see  how  the  greatness  of  this  thing  did 
very  much  impress  the  minds  of  those  pagans;  they  thought 
the  gods  were  come  down  in  the  likeness  of  men,  and  now 
they  are  all  for  worshipping  ihem.  But  besides  the  great- 
ness of  the  thing,  which  is  first  to  be  considered  in  the 
matter  believed,  consider  also, 

[•2.]  The  kindness  of  the  design.  This  Jesns  is  the  Christ, 
the  Son  of  God,  a  deity,  inhabiting  under  this  flesh.  What 
is  ihis  for  1  What  is  the  design  of  it  1  A  great  thing,  as 
such  lends  greatly  to  affect  ihe  heart  of  a  man,  if  it  be  not 
suipified  into  a  stone,  a  rock,  a  clod.  But  when  a  great 
thing  appears  lo  be  in  conjunction  wilh  Ihe  kindest  design 
towards  ihem,  this  gives  it  a  most  important  additional  ad- 
vantage, to  affect  the  spirits  of  men  beyond  all  that  can  be 
ihought.  What  should  be  Ihe  meaning  of  it,  that  God 
should  come  down  and  pnt  on  man,  and  that  this  man 
should  be  God  1  Why,  it  was  in  order  lo  his  being  Christ, 
Ihe  Messiah,  the  Mediator  between  God  and  man,  as  that 
name  imports,  so  that  this  was  wilh  a  particular  reference 
lo  us,  and  with  some  very  gracious  intendment  towards 
us.  And  therefore  look  upon  this  truth  to  be  believed, 
Ihis  Jesus  is  the  Christ,  according  lo  that  kind  and  benign 
aspect  which  it  halh  upon  us ;  and  so  it  tends  beyond  all 
that  can  be  thought  lo  work  with  the  greatest  efficacy  as 
means,  though  Ihe  thing  would  never  be  done  wiihout  the 
Divine  Spirit  upon  the  spirits  of  men,  to  renew  and  rege- 
nerate them,  so  as  that  thereupon  thej'  should  be  said  lo  be 
born  of  God. 

God  works  upon  the  nature  of  man  as  he  is  a  creature 
made  up  of  reason  and  love,  according  to  his  natural  slate; 
and  sone  is  according  lo  what  remainders  there  are  in 
him  of  that  nature  which  was  first  given,  and  which  is 
still  human  nature;  "  I  drew  them  wilh  cords  of  a  man, 
wilh  bands  of  love,"  Hosea  xi.  4.  If  there  be  such  a  thing 
as  love  in  the  nature  of  man  not  quite  abolished,  not  quite 
era.sed,  which  by  such  means  as  this,  ihat  Holy  Spirit  shall 
apply  itself  to  a  man's  .spirits  to  draw  him  by  these  cords, 
that  love  which  he  halh  in  him  being  taken  hold  of  by  the 
divine  love  appearing  in  this  design,  Ihis  gives  it  advan- 
tages lo  operate  with  the  greatest  efficacy  that  can  be 
thought. 

And  do  but  see  how  this  is  cleared,  by  considering  that 
passage  I  mentioned  lo  you  but  now  in  the  fourth  chapter 
of  this  epistle  and  verse  15.  looked  upon  in  refeience  to 
what  immediately  goes  before  in  verse  14.  "  Whosoever 
shall  confess  that  Jesus  is  the  Son  of  God,  God  dwellelh 
in  him,  and  he  in  God."  Now  look  upon  the  foregoing 
words,  and  you  will  see  which  way  ihis  works  lo  open  ihe 
soul  unto  God,  so  as  that  he  comes  !o  have  an  indwelling 
in  that  soul,  and  thai  soul  an  indwelling  in  him.  "We 
have  seen  and  do  testify  that  the  Falher  sent  ihe  Son  to  be 
Ihe  Saviour  of  the  world."  I  pray  regard  Ihis,  a  mighty 
stress  lies  upon  it,  "  We  see  and  do  tesiify,  Ihai  ihe  Falher 
,senl  the  Son  to  be  Ihe  Saviour  of  the  world ;"  and  now  it 
is  subjoined,  that  "whosoever  confesselh  Ihat  Jesus  is  Ihe 
Son  of  God,  dwellelh  in  him,  and  he  in  God."  Whyl  be- 
cause Ihis  can  be  understood  or  believed  under  no  other 
notion  than  as  a  Saviour  to  it,  a  Saviour  to  men  ;  became 
upon  a  saving  design  ;  this  lets  him  into  the  soul,  "God 
dwellelh  in  him,  and  he  in  God;"  and  do  you  think  ihat 
this  person  must  not  be  regenerate  1  what  can  it  be  but 
that  he  must  be  born  of  God,  when  God  is  come  into  so 
near  a  union  hereupon  1  And  what  lets  him  in  and  brings 
about  this  union  1  why,  believing  ihat  he  came  as  a  Savi- 
our into  Ihe  world,  we  believe  and  testify  that  he  came  to 
do  the  office  of  a  Saviour,  and  then  God  dwellelh  in  us, 
and  we  in  God.  There  is  that  union  hereby  brought  about 
between  God  and  you,  that  il  is  impossible  you  should  not 
be  horn  of  God.  A  new  nature  mu.st  hereupon  come  upon 
you,  making  you  God-like. 

And  this  will  most  distinctly  appear,  if  we  consider  what 
his  coming  as  a  Saviour  implies:  as  his  name  sienifies 
Jesus,  Jesus  is  the  Christ,  ihe  Saviour  is  anointed  and  »u 
thorized  to  this  work  of  saving.   When  Christ  was  to  come 


920 


ON  REGENERATION. 


Serm.  XLIX. 


you  know  what  was  said  by  himself,  and  by  such  as  gave 
testimony  concerning  him,  that  he  "  came  a  light  into  the 
world,  that  whosoever  believeth  in  him  should  not  walk 
in  darkness."  That  same  light  that  lets  us  see  what  he 
was,  lets  us  see  what  we  were  too ;  the  same  light  that  we 
discover  him  by,  we  discover  ourselves  by.  And  what 
have  we  to  discern  of  ourselves,  but  that  we  are  a  com- 
pany of  lost  creatures,  impure,  guilty  wretches,  that  have 
inhabited  darkness  and  death"!  that  are  cast  off  from  God, 
have  lost  all  interest  in  him,  and  all  inclination  towards 
himl  darkened  creatures,  in  every  faculty  and  power"? 
tinder  the  dominion  of  sin,  and  in  captivity  to  Satan,  the 
evil  one,  the  prince  of  the  darkness  o!  this  world,  and  he 
that  hath  the  power  of  that  death  that  hath  spread  itself  in 
all  the  gloominess  and  terrors  of  it  over  souls'?  The  same 
light  that  reveals  him,  reveals  this,  and  discovers  our 
slate,  and  thereupon  shows  that  he  as  a  Saviour  hath  to  do 
such  things  as  these. 

First,  That  he  is  to  take  away  our  sins,  the  great  make- 
bate  between  God  and  us.  This  to  be  believed,  when  we 
believe  Jesus  to  be  the  Christ,  that  he  came  and  was  mani- 
fested to  take  away  our  sins.  In  him  there  being  no  sin, 
as  in  the  third  chapter  of  this  epistle,  verse  5.  Oh,  how 
will  this  transport  a  soul  that  hath  once  had  but  the  con- 
victive  light  (the  thing  before  supposed)  let  in  upon  it  to 
rei'eal  Christ  to  it,  and  to  reveal  it  to  itself  Take  away 
sin  and  I  am  a  happy  creature  indeed,  the  only  thing  that 
ever  hurt  me,  ever  did  me  any  harm.  This  Jesus  was 
manifested  for  to  take  away  sin  ;  he  is  a  Saviour  for  that, 
a  Jesus  for  that,  to  save  his  people  from  their  sins.  And 
that  is  the  reason  of  his  name,  Matt.  i.  21.     And, 

Secondly,  To  vindicate  us  from  under  the  power  of  the 
devil ;  for  we  were  all  led  captive  by  him  at  his  will.  And 
this  world  did  lie  in  the  wicked  one,  that  first  apostate, 
that  great  enemy  that  hath  trained  man  in  to  be  accom- 
plices with  him  in  a  rebellion  against  heaven  ;  we  are  led 
captive  by  him  at  his  will ;  and  we  followed  naturally  the 
course  of  this  world,  and  "the  power  of  the  prince  of  the 
air,  the  spirit  that  worketh  in  the  children  of  disobedi- 
ence," Eph.  ii.  2,  3.  It  is  Christ's  design  as  a  Saviour  to 
(urn  us  from  darkness  to  light,  and  from  the  power  of  Sa- 
tan unto  God.  If  a  man  be  apprehensive  of  this,  as  when 
there  is  such  light  concerning  Christ  (there  is  such  light 
concerning  our  state  too)  in  this  respect,  he  will  be  ready 
to  cry  out.  Oh  wretched  man  that  I  am !  a  vassal  to  the 
devil  !  he  hath  led  me  captive  at  his  will,  could  do  with 
me  what  he  would,  hath  had  his  will  upon  me!  Oh  then 
to  be  rescued  out  of  this  captivity!  Oh  blessed  Jesus! 
when  Jesus  is  believed  to  be  the  Christ  in  order  to  this,  it 
is  not  strange  it  should  work  such  a  work  in  the  soul  of  a 
man.     And, 

Thirdly,  His  business,  as  a  Saviour,  is  to  reconcile  us  to 
God,  to  bring  about  amity  and  friendship  between  God 
and  us.  When  light  is  let  into  the  soul  to  see  its  state, 
this  is  the  most  covetable  of  all  things  that  can  be  thought 
iif  There  hath  been  a  distance  and  strangeness  and  en- 
mity between  God  and  me:  he  shall  be  the  welcomes!  in 
all  the  world  to  me  that  shall  make  peace,  that  shall  recon- 
cile me  to  God,  that  shall  procure  me  his  favour,  wherein 
stands  my  life.  Jesus,  as  a  Saviour,  is  to  do  this.  He 
came  to  be  a  Saviour,  a  Jesus,  with  this  kind  design,  and 
lo  make  ihis  overture  to  the  soul;  Come,  there  is  a  war- 
fare, and  hath  been  of  long  continuance  between  God  and 
you  ;  I  will  be  a  reconciler,  I  will  make  peace.  O  bless- 
ed Jesus!  "blessed  is  he  that  comeih  in  the  name  of  the 
Lord,"  upon  such  an  errand  as  this;  for  in  his  favour 
stands  my  very  life.     And, 

Fourthly,  As  a  Saviour,  his  design  is  to  renew  the  divine 
image  in  the  .soul:  Come,  thou  art  a  ruined  creature,  I 
will  repair  thy  ruins;  a  degenerate  creature,  I  will  make 
thee  a  new  creature,  to  learn  the  truth  as  it  is  in  Jesus,  to 
be  renewed  in  the  spirit  of  your  mind,  and  to  put  off  the 
old  man  which  is  corrupt,  and  lo  put  on  the  new  man  ;  I 
come  lo  new  create  thee,  I  come  to  put  a  new  frame  upon 
thee  throughout.     And, 

Fifthly,  He  hereupon  must  have  this  for  his  design,  to 
unite  us  to  God,  to  bring  about  a  union  between  God  and 
us  now  that  the  reconciliation  of  him  to  us,  and  the  trans- 
formation wrought  in  us,  make  us  capable  of  it ;  his  design 
is  to  bring  things  to  that  pass  with  us,  that  our  souls  shall 


now  run  into  union  with  God.  Having  the  Divine  stamp 
put  upon  them,  and  a  divine  nature  put  into  them,  they 
cannot  be  held  off  any  longer,  they  must  unite  with  him, 
for  they  are  become  God-like  ;  this  is  Christ's  work  as  a 
Saviour,  and  he  makes  the  soul  apprehensive  of  it,  and  to 
apprehend  this  as  the  most  desirable  thing  in  all  the  world. 
As  di.sconformity  to  God  is  the  most  heavy  pressure  upon 
the  enlightened  soul,  which  he  hath  in  some  measure  made 
apprehensive.  "  Come  unto  me,  all  ye  that  are  weary  and 
heavy  laden."  It  is  he  that  makes  the  soul  weary  of  it.s 
deformity,  and  the  ugliness  that  was  upon  it.  Oh  what  an 
odious  creature  am  I !  what  a  pressure  doth  this  lay  upon 
me!  that  now  I  am  become  a  hateful  creature,  who  once 
had  the  divine  image  upon  me,  hereupon  nothing  could 
ensue  but  distance  between  God  and  me  :  Well,  saith  he, 
I  will  put  an  end  to  all  this,  I  will  make  up  all  this  matter, 
I  will  put  a  new  heart  and  new  spirit  into  thee,  I  will  write 
my  law  in  thy  heart,  I  will  incline  it  to  God,  I  will  unite 
it  to  God;  and  in  so  doing,  there  shall  be  such  a  distance 
and  such  a  strangeness  between  God  and  thee  no  longer. 
And, 

Si.xthly,  It  is  by  con.sequence  hereupon  his  work  (by 
doing  all  this)  to  perfect  the  nature  of  man  within  itself; 
gradually  and  inchoatively  now;  perfectly  and  consum- 
mately hereafter;  he  will  absolutely  perfect  it  at  length. 
Is  he  restoring  the  Divine  image  in  us,  making  us  who 
were  darkness  to  be  light  in  the  Lord,  making  ns,  who  had 
the  image  of  hell  upon  us,  to  bear  the  image  of  God  and 
heaven  1  Is  he  not  then  perfecting  our  nature  by  all  this  1 
making  a  new  man  ■?  "  Behold  (saith  he)  I  make  all  things 
new."  That  is  the  Mediator's  great  undertaking;  that  is 
the  undertaking  of  this  Jesus,  whom  we  believe  to  be  the 
Christ.     And  hereupon, 

Seventhly,  He  brings  about  (and  that  is  part  of  his  kind 
design)  a  continued  communion  and  intercourse  between 
God  and  us,  so  that  we  may  live  with  God  every  day. 
Thou  shall  not  live  a  wandering  creature,  and  a  vagabond, 
upon  the  face  of  this  earth,  as  thou  hast  done;  thou  hast 
now  the  privilege  that  thou  mayst  walk  with  God  every 
day.  Sin  is  taken  away,  thou  art  fetched  from  under  the 
captivity  of  the  devil,  thou  art  reconciled  to  God,  his  image 
is  renewed  in  thee,  thou  art  re-nnited  to  him,  thy  nature  is 
in  a  deeree  perfected,  and  shall  be  absolutely  perfected; 
and  thereupon  thou  art  to  have  daily  commerce  with  God 
in  continual  communion.  This  thy  kind  Saviour  is  doing 
for  thee  :  believing  this  Jesos  to  be  the  Christ,  thou  be- 
lievest  all  this,  if  you  understand  yourselves  in  what  you 
profess  lo  believe,  and  what  lies  before  you  as  the  object 
of  your  faith.     And  then  in  the  last  place. 

Eighthly,  All  this  in  order  lo  his  introducing  you  into 
the  presence  of  the  Divine  glory  at  last,  all  dolh  but  lend 
lo  one  end,  lo  make  you  participants  of  the  "inheritance 
of  the  saints  in  light,  and  to  present  you  holy  and  unbla- 
mable, without  spot  and  faulliness,  before  the  presence  of 
the  Divine  glory  with  exceeding  joy,"  as  it  is  in  the  latter 
end  of  the  epistle  of  Jude.  In  that  coDspicuons  glory  of 
his,  or  before  his  glorious  face,  where  you  are  to  have 
your  abode  statedly  and  everlastingly.  This  is  his  design. 
They  believe  Jesus  to  be  the  Christ,  nnderstandingly,  as 
they  are  made  lo  do  so  by  the  Divine  Spirit.  They  believe 
all  this  by  consequence,  this  is  their  notion  which  they 
have  concerning  this  Jesus  that  they  believe  to  be  the 
Christ ;  he  is  to  do  all  this  for  such  souls  as  mine,  and 
upon  my  soul  upon  believing  in  him. 

And  then  the  soul,  receiving  him  upon  believing  all  this 
concerning  him,  being  hereby  opened  to  receive  him,  he 
hereby  first  acquires  a  right  to  all  gracious  communications 
from  him;  and  then,  secondly,  hath  the  actual  possession 
of  those  communications  themselves;  for  all  mu.st  be  in 
and  through  Christ,  that  Spirit  of  Christ  which  is  lo  do  al! 
is  given  upon  his  account  and  for  his  sake,  upon  being 
united  lo  him  ;  to  wit,  the  soul  is  brought  into  union  with 
him  by  that  Spirit ;  and  upon  that  union  it  diffuseth  its  in- 
fluences through  the  soul,  and  pos.sesses  it  for  God,  takes 
it  for  his  temple.  "  Know  ye  not  that  ye  are  the  temple  of 
God,  and  that  the  Holy  Ghost  dwelleth  in  you?"  1  Cor. 
iii.  If).  And  this  cannot  but  infer  then,  that  there  should 
be  such  a  regenerating  work  by  which  a  foundation  is  laid 
for  the  tnith  of  this  assertion,  "Whosoever  believeth  that 
Jesus  is  the  Christ,  is  born  of  God."    For  al!  these  things 


Serm.  XLIX. 


ON  REGENERATION. 


921 


to  be  done  by  Christ  are  matler  of  promise,  and  all  the 
promises  are  yea  and  amen,  only  in  Christ,  2  Cor.  i.  20. 
And  what  are  these  promises  for  1  we  are  made  partakers 
of  these  exceeding  great  and  precious  promises,  or  they 
are  given  to  us,  that  by  them  we  might  be  made  partakers 
of  the  divine  nature  which  is  the  very  work  of  regeneration 
itself,  the  imparling  that  divine  nature  to  us;  all  this  pro- 
mised good  is  in  and  by  Christ ;  and  believing  him  to  be 
the  Christ,  we  become  entitled  to  all  these  promises,  and 


they  come  of  course  (we  having  such  a  title)  to  be  accom- 
plished and  made  good. 

And  thus  nothing  is  more  manifest  than  that  which  to 
men  might  seem  strange  at  first,  that  it  should  positively 
be  said,  "Whosoever  believeth  Jesus  to  be  the  Christ,  is 
born  of  God ;"  it  cannot  but  be  so,  if  you  do  but  observe 
the  coincidency  how  these  two  things,  believing  Jesus 
to  be  the  Christ,  and  being  born  of  God,  run  into  one  an- 
other. 


A   SERMON, 


DntECriNG  WHAT  WE  ARE  TO  DO  AFTER  A  STRICT  INQIURT, 


WHETHER   OR   NO   WE   TRULY   LOVE   GOD. 


THE  EPISTLE. 

You  may  remember  what  a  solemn  awe  was  upon  our  congregation  lately  at  the  preaching  of  the  ensuing  sermon,  and 
that  not  a  few  tears  dropped  at  the  hearing  of  it.  This  engaged  some  of  us  to  entreat  our  reverend  pastor  to  give  way, 
that  by  this  publication  it  might  be  accommodated  to  your  review.  We  know  it  is  no  more  than  one  single  thread  that 
belongs  to  many  other  discourses  upon  the  same  subject  which  have  preceded,  and  to  others  which  we  hope  will  fol- 
low ;  but  such  as  by  your  notes  and  memories  may  easily  be  wrought  into  the  whole  piece.  It  is  but  a  thread,  yet  a 
golden  one,  and  may  contribute  to  the  service  of  the  tabernacle,  as  in  Exod.  xxv.  We  know  it  is  a  great  condescen- 
sion in  him  to  suffer  such  an  imperfect  piece  to  come  abroad,  but  when  the  reverend  dean  of  C.  and  oiher  learned  per- 
sons of  the  church  of  England,  have  denied  themselves  by  suffering  such  small  prints  for  the  general  good  ;  we  are 
persuaded,  though  he  gave  not  a  positive  judgment  for  it,  he  will  not  dislike  that  which  is  for  your  service,  and  is 
intended  to  go  no  further.  Receive  it  therefore,  read  it  over  and  over,  and  allot  some  times  for  the  putting  in  practice 
the  grand  examination  urged  upon  us,  and  do  your  utmost  to  persuade  all  under  your  roofs  and  commands  to  do  the 
like ;  that  that  which  was  preached  with  so  much  holy  fervour  and  affection,  may  beget  in  us  and  ours  a  bright  flame 
of  divine  love  to  our  good  Lord,  to  whom  we  commend  you,  and  are 

Your  affectionate  brethren 

and  servants,  &c. 


JOHN  V.  42. 


BUT  I  KNOW  YOO,  THAT  YE  HAVE  NOT  THE  LOVE  OF  OOD  IN  YOU. 


Yon  have  heard  several  discourses  from  this  scripture, 
and  from  another  in  the  same  Gospel,  that  we  spoke  to 
alternately  with  this  at  several  times;  "  Thou  knowest  all 
things,  Lord,  thou  knowest  that  I  love  thee,"  ch.  xx.  17. 
And  that  which  after  doctrinal  explication  hath  hitherto 
been  insisted  on,  was  an  inquiry  into  the  .state  of  our  own 
case  in  reference  hereunto.  Are  we  lovers  ofGod  in  Christ, 
or  are  we  not  l  There  have  been  many  things  signified  to 
3'ou,  by  which  this  case  might  be  discerned  ;  and  that 
which  remains,  and  mo.st  naturally  follows  hereupon,  is  to 
direct  you  what  you  are  to  do,  supposing  your  case,  upon 
inquiry,  to  be  this  or  that.  Why  such  an  inquiry,  if  it 
hath  been  attended  to  at  all  amongst  ns;  it  must  have 
signified  somewhat,  it  must,  one  would  think,  have  some 
or  other  result,  and  what  should  we  suppose  it  to  result 
into,  but  either  this,  I  do  not  love  God,  or  I  do.  The.se 
are  most  vasily  different  ca.ses,  it's  a  trial  upon  the  most 
important  point  that  could  have  been  discussed  among  us ; 
and  supposing  there  should  be  two  sorts  among  us,  the 
effect  of  it  is  as  if  a  parting  line  should  be  drawn  through 
a  consregation,  severing  the  living  from  the  dead;  here  are 
so  many  living,  and  so  many  dead  souls.  Indeed  it  is  a 
very  hard  .supposition,  to  suppose  that  there  should  be  any 
one  in  all  this  a.s.sembly  that  doth  not  love  God;  a  very 
hard  supposition,  I  am  extremely  loth  to  make  such  a  sup- 
position ;  I  would,  as  much  as  in  me  is,  not  suppose  it.  For 
truly  it  were  a  very  sad  case  that  we  should  agree  so  far  as 
we  do  in  many  other  things,  and  not  agree  in  this ;  that  is, 
that  we  should  agree  so  many  of  ns  to  come  all  and  meet 
together  here  in  one  place,  agree  to  worship  God  together, 
agree  to  sing  his  praises  together,  to  seek  his  face  together. 


to  call  upon  his  name  together,  to  hear  his  word  together, 
and  not  agree  all  to  love  God  together;  the  God  whom  we 
worship,  whom  we  invocate,  whose  name  we  bear,  and 
unto  whom  we  all  of  us  pretend.  For  who  is  there 
among  us  will  .say,  "  I  have  no  part  in  God  1"  And  it  were 
a  most  lovely  thing,  a  most  comely,  desireable  thing,  that  all 
such  worshipping  assemblies,  even  this  worshipping  as- 
sembly, at  this  time,  and  all  times,  could  still  meet  together 
under  this  one  common  notion,  truly  and  justly  assumed, 
as  so  many  lovers  of  God.  We  are  sure  there  will  be  an 
assembly,  a  general  assembly,  in  which  no  one  that  is 
not  a  lover  of  God  will  be  found  ;  an  assembly  of  glo- 
rious angels,  and  of  the  spirits  of  just  men  made  per- 
fect, a  numerous,  an  innumerable  a,s*embly,  in  which  not 
one  but  a  sincere  lover  of  God.  What  a  blessed  thing 
were  it,  if  our  assemblies  on  earth  were  such  !  But  we 
cannot  speak  more  gently,  than  to  say  there  is  cause  to 
fear  they  are  not  such  ;  it  hath  been  actually  otherwise 
among  a  people  professing  the  true  religion  ;  "  They  come 
before  thee,  and  sit  before  thee  as  my  people,  and  with  their 
mouth  show  much  love  ;  with  their  face, or  in  external  ap- 
pearance and  show,  {ore  tenus,)  they  are  lovers  of  God, 
and  they  hear  thy  words,  but  they  will  not  do  them,  Ezek. 
xxxiii,  31.  If  such  a  ca.se  hath  been  actually,  it  is  still 
possible,  and  is  still  too  much  to  be  feared  to  be  but  too 
common  a  ca-se. 

But  now  supposing  that  there  be  different  cases  among 
us,  in  reference  to  these  different  cases  there  must  be  very 
different  deportments,  and  a  very  different  management  of 
ourselves.  This  text  more  naturally  leads  me  to  direct 
what  is  to  be  done  upon  the  supposition  of  the  sadder  case, 


OP  THE  LOVE  OF  GOD. 


most  deplorably  sadder,  that  one  is  no  lover  of  God  • 
though  H-e  must  be  led  on  thereto  by  some  things  common 
10  boih  cases. 

Therefore  that  I  may  proceed  by  steps,  this  is  requisite 
m  the  hrst  place,  that  is,  that  we  make  one  judgment  of  our 
case  or  another  ;  that  is,  that  we  bring  the  matter  some  war 
to  a  judgment,  not  let  so  great  a  thing  as  this  hang  always 
m  suspense,     li's  very  plain  (a  little  to  press  this)  that, 

f\rst.  While  the  case  hangs  thus  in  suspense  it  .sus- 
pends the  proper  subsequent  duly  too  that  should  follow 
hereupon.  What  canst  ihou  do  that  is  cerlainlv  lit  and 
proper  lor  thy  own  soul,  when  thou  dost  not  understand 
the  state  of  its  case  ■?  How  canst  thou  guide  ihy  course  or 
tell  which  way  to  apply  or  turn  thyself!  And,  ' 

Secondly,  To  press  il  funher,  consider  that  Itie  not  bring- 
ing, or  omitting  to  bring,  this  matter  to  a  judgment  iflt 
proceed  trom  inclitlerency  and  neglect,  spealcs  the  greatest 
contempt  thai  can  be  both  of  God  and  thine  own  soul  the 
greatest  that  can  be  ;  that  is,  now  supposing  the  question 
be  asked.  Dost  thou  love  Godi  or  dost  thou  noti  And 
thou  unconcernedly  answerest,  I  can't  tell,  I  don't  know 
why,  what  to  be  carelessly  ignorant  whether  thou  lovest 
God,  or  lovest  him  not,  there  could  not  be  a  more  conclu- 
ding medium  against  thee,  that  thou  dost  not  love  him  It 
speaks  thee  al  once  to  despise  both  God  and  thyself-  what 
to  have  this  matter  hang  in  indttferency  through  lie^'lect'  ' 
whether  thou  lovest  God,  or  love.st  him  not^  It  shows  that 
neither  regard  to  God,  nor  a  just  value  of  thyself  makes 
(hee  care  whether  thou  art  a  holy  man  or  a  devi'l  For 
know,  that  the  loving  God,  or  not  loving  him,  does  more 
distinguish  a  saiut  (rom  a  devil,  than  wearing  a  bodv  or  not 
wearing  it  can  do.  A  devil,  if  he  did  love  God,  were  a  saint- 
a  man  that  dolh  not  love  God,  he  is  no  other,  though  he  wear 
a  body,  than  an  incarnate  devil:  It's  the  want  of  love  to 
God  that  makes  the  devil  a  devil,  makes  him  what  he  is 

Secondly,  For  further  direction,  take  heed  of  passing  a 
false  judgment  in  this  case,  a  judgment  contrary  to  the 
truth.     For,  ^ 

fHrst,^  Thai's  to  no  purpose,  it  will  avail  thee  nothing 
you  can  t  be  advantaged  by  ii,  for  yours  is  not  the  supreme 
ludgment  There  will  be  another  and  superior  judgment 
to  your.s,  that  will  control  and  reverse  your  false  judgment 
aiid^make  it  signify  nothing;  it  is  therefore  to  no  purpose! 

Secondly,  It  is  a  great  piece  of  insolency,  for  it  will  be 
to  oppose  your  judgment  to  his  certain  and  most  authorized 
judgment ;  who  ,f  this  be  your  ease,  hath  already  judged  it 
and  tells  you  I  know  you,  ihat  you  have  not  the  love  of  God 
m  you.  It  belongs  to  him  by  office  to  judge,  "  The  Father 
hath  committed  all  judgment  to  the  Son,"  as  a  liltle  above 
in  this  chapter;  from  what  will  you  depose  him  ?  dethrone 
him  1  disannul  his  judgment  i.  condemn  him  ?  that  you 
may  be  righteous  !  (to  borrow  that.  Job  il  8) 

Tl^^rdly  It's  most  absurd  supposing  such  characters  as 
you  have  heard  do  conclude  a  man  in  this  case  vet  to 
judge  himself  a  lover  of  God.  If  against  the  evidence  of 
such  character.s  a  man  should  pronounce  the  wrong  judg- 
ment, it  would  be  Ihe  most  unreasonable  and  absurd  hin^ 
.magmable;  for  then  let  us  but  suppose,  how  that  wron- 
udgment  must  he  relaied  to  those  fore-mentioned  charac^ 
lers,  that  have  been   given  you.     Let  me  remind  you  of 

God,  cani^ot  say  he  haih  the  principle,^he  Ihat  is  rot  in 
clined  to  do  good  to  others,  for  the%ake  of  Godljohn 

lf\w  ^f"^  Y't''^'"'  '^'"^^^"'  i"  'he  inconsis  ent  love 
of  this  world,  1  John  ,i.  1.5._he  .hat  lives  not  in  obedience 
to  his  known  laws,  John  xiv.  15.  1  John  v.  3.  (with  many 
more.)  Now  il  you  will  pass  a  judgment  of  you  r"a"e 
ag.iiiist  the  evidence  of  such  characters,  come  forth  then' 
le  the  matter  be  brought  into  clear  sight,  put  your  sense 
mto  plain  words,  and  this  it  will  be  :"  I  ail,  a  lover  of  God 
or  I  have  the  ove  of  God  in  me,  though  I  can't  tell  thai 
ever  I  put  torih  one^actof  love  towards  him  in  all  my  I  fe 
I  have  the  love  of  God  m  me,  though  1  never  knew  what 
It  meant  to  do  good  to  any  for  his  sake,  against  the  exnress 
words  of  Scripture:  How  dwelleih  ihe^ove  of  GoTin 
such  a  man?  I  have  Ihe  love  of  God  in  me,  though  I  have 
constantly  indulged  myself  in  that  which  h;  maketh  anT 
consistent  love.  Love  no.  the  world,  nor  the  things  which 
are  m  the  world:  if  any  man  love  the  world,  the  love  of 


the  Father  is  not  in  him.  I  have  the  love  of  God  in  me 
though  I  would  never  allow  him  to  rule  me,  though  I  never 
kept  his  commandments  with  a  design  to  please  him  and 
comply  wi.h  his  will.  I  have  the  love  of  God  in  me 
though  I  never  valued  his  love.  I  have  the  love  of  God  in 
tne,  though  I  never  cared  for  his  image,  for  his  presence 
lor  his  converse,  for  his  interest  and  honour."  I  beseech 
you  consider  how  all  this  will  sound  !  Can  any  thin"  be 
more  absurdly  spoken  1  and  shall  it  be  upon  such  imprSba- 
biliues,  or  impossibilities  as  these,  that  any  man  will  think 
It  ht  to  venture  his  soul  %  "  I'll  pawn  my  soul  upon  it  I'll 
run  the  hazard  of  my  .soul  upon  it,  I  am  a  lover  of  God 
for  all  this  V  Would  you  venture  any  thing  else  so  besides 
yoursoull  Would  you  ven.ure  a  finger.so,  an  eye  so'  It's 
to  place  the  name,  where  there  is  nothing  of  the  Ihin^- 
1.  s  to  place  the  name  of  the  thing  upon  its  contrary  The 
soul  ol  man  can't  be  in  an  inditferency  towards  God,  but 
'l  .  '^k  "°'  ^°''^  ^""^  propension,  there  is  aversion,  and 
thats  hatred.  And  what !  is  hatred  to  be  called  love''  If 
you  bear  that  hahilual  disposition  of  soul  towards  God  to 
B°  all  the  day  long  with  no  inclination  towards  him  ;  'no 
thought  of  him;  no  design  to  please  him,  to  serve  him  to 
glorily  him  ;  if  this  be  your  habitual  temper,  and  u.s'ual 
course,  will  you  call  this  love  1  Shall  this  contrariety  to  the 
love  ol  God  be  called  love  to  him  1  You  may  as  well  call 
waler  lire,  or  fire  wafer,  as  so  grossly  mis-name  Ihin-'s 
here  ;  and  therefore  again,  in  the 

Third  place,  that  we  may  advance  somewhat,  Plainly  and 
positively  pass  Ihe  true  judgment.  If  the  characters  that 
you  have  lieard  do  carry  the  matter  so,  come  at  last  plainly 
and  positively  to  pass  the  true  judgment  of  your  own  case 
though  It  be  a  sad  one ;  and  tell  your  own  souls.  "  Oh  ' 
my  soul,  though  I  must  sadly  say  it,  I  must  say  il,  all  things 
conclude  and  make  against  thee:  the  love  of  God  is  not 
in  thee."  Why  is  it  not  as  good  ihis  should  be  the  pre'^enl 
issue  at  your  own  bar,  and  al  the  tribunal  of  vour  own 
con.science,  as  before  God's  judgment  seat  1  W'hv  «hould 
you  not  concurand  fall  in  wilhChri.si  the  authorized  Judge 
whose  judgment  is  according  to  iruih  ?  Why  this  is  a  ihin<^ 
that  must  be  done,  the  case  requires  it,  and  God's  expi-e.<S 
word  requires  it,  1  Cor.  xi.  31.  Other  previous  and  pre- 
paratory duty  plainly  enjoined,  doth  by  consequence  en- 
join II,  and  requires  that  it  follow,  2  Cor.  xiii.  5.  What  is 
examination  for,  but  in  order  to  judgment  ?  It  must  there- 
lore  be  done,  and  I  shall  show  how  it  must  be  done  and 
proceed  to  some  further  directions. 

f^rst.  You  must  do  it  .solemnly.  Take  yourselves  aside 
at  some  fit  season  or  ano.her,  in.spect  your  own  souls,  re- 
view your  life,  consider  what  your  wonted  frame  and  your 
ordinary  course  has  been.  And  if  vou  find,  by  such'cha- 
raciers  as  heretofore  were  given,  this  is  the  truth  of  your 
case;  then  let  judgment  pass  upon  deliberation  :  "  Oli  my 
soul  !  thou  hast  no.  the  love  of  God  in  thee,  whatsoever 
thine  appearances  hi.herto  have  been;  and  whatsoever  thy 
peace  and  quiet  hath  been,  thou  hast  not  the  love  of  God 
in  thee  :  '  let  it  be  done  with  solemnity. 

Secondly,  Do  it  in  the  sight  of  God,  as  before  him  as 
under  his  eye,  as  under  the  eye  of  Christ.  Tha.  eye  I'hat 
is  as  a  flame  of  fire,  that  searches  hearts,  and  tries  reins- 
arraign  thyself  before  him.  "  Lord,  I  have  here  brou-ht 
betore  thee  a  guilty  soul,  a  delinquent  soul,  a  wretched  a^iid 
horrid  delinquent,  a  soul  that  was  breathed  into  me  by 
thee,  an  intelligent,  understanding  soul,  a  soul  that  hath 
love  m  Its  nature,  but  a  soul  that  never  loved  thee  " 

Thrdhi,  Judge  thvself  before  him,  as  to  the  fatt  and  as 
to  the  A™«.     As  to  .he/«rf  .•  "  I  have  never  yet  loved  thee 

0  God,  I  own  It  to  ihee ;  Lord,  I  accuse,  I  charge  my  soul 
with  this  belore  thee,  this  is  ihe  truth  of  the  fact,  1"  have 
not  the  love  of  God  in  me."  And  charge  .hv.self  with  the 
favU.  Oh  horrid  creature  that  I  am  !  I  was  made  by 
Ihee,  and  don  t  love  thee  ;  thou  didst  breathe  into  me  this 
reasonable  immortal  spirit,  and  it  doth  not  love  thee  -  it  is 
thy  own  offspring,  and  does  not  love  thee.  It  can  'never 
be  blessed  in  any  thing  hut  thee,  and  it  does  not  love  thee  " 
And  then  hereupon,  in  the 

pnrlh  place.   Join  to   this   self-indgmg,  self-loathin' 

1  hat  we  are  to  jvd^e  ourselres  is  a  law  laid  upon  us  by  the 
supreme  Law-giver,  the  one  Law-giver,  ihat  hath  row'cr  lo 
save,  and  to  destroy.  And  his  word  ihat  enjoins  it  a-  rlainlv 
tells  us  what  must  go  with  it,  that  this  self-judging  must 


924 


OF  THE  LOVE  OF  GOD. 


be  accompanied  with  self-loatMng,  Ezek.  vi.  9.  chap.  xx. 
43.  and  xxxvi.  31.  Do  God  that  right  upon  thyself,  that 
ihou  mayest  tell  him,  Blessed  God  !  1  do  even  hate  myself, 
becau.se  I  find  I  have  not  loved  thee  ;  and  I  cannot  but 
hate  myself,  and  I  never  will  be  reconciled  to  myself,  till 
I  find  I  am  reconciled  to  thee.  This  is  doing  justice  :  doth 
not  the  Scripture  usually,  and  familiarly,  so  represent  to  us 
the  great  turn  of  the  soul  to  God ;  when  poor  sinners  be- 
come penitents  and  return,  that  they  are  brought  to  hate 
themselves,  and  loathe  themselves  in  iheirown  eyes ^  And 
is  there  any  thing  that  can  make  a  soul  so  loathsome  in  it- 
self, or  ought  to  fiiake  it  so  loathsome  Is  itself,  as  not  to 
loVe  God,  to  be  destitute  of  the  love  of  God?  And  then. 

Fifthly,  Hereupon  too,  pilv  thyself,  jrily  thy  own  soul. 
There  is  cause  to  hnte  it.  to  loathe  it ;  and  is  there  no  cause 
\a  pity  it,  to  lament  it  1.  Doth  not  this  look  like  a  lament- 
able easel  "Oh!  what  a  soul  have  I  thst  can  love  any 
thing  else,  that  can  love  trifles,  that  can  love  impurities, 
that  can  love  sin;  and  can't  love  God,  Christ,  the  most 
desirable  good  of  souls.  What  a  soul  have  1!  What  a 
monster  in  the  creation  of  God,  is  this  soul  of  mine !" 
MetliinUs  you  should  set  yourselves,  if  any  of  you  can  find 
this  to  be  the  case,  to  weep  over  your  own  souls.  Some 
may  see  cause  to  say,  "  O  my  soul,  thou  hast  in  thee  other 
valuable  things,  thou  hast  understanding  in  thee,  judg- 
ment in  thee,  wit  in  thee;  perhaps  learning,  considerable 
acquit ed  endowments  in  thee;  but  thou  ha.st  not  the  love 
of  God  in  thee.  I  can  do  many  other  commendable  or 
useful  things,  I  can  discourse  plausibly,  argue  subllely,  I 
can  manage  alfairs  dexterously,  but  I  can't  love  God. 
Oh  my  soul,  how  great  an  essential  dost  thou  want  to 
all  religion,  to  all  duty,  to  all  felicity  !  the  one  thing 
necessary  thou  wantesl;  thou  hast  everything  but  what 
lliou  needesl  more  than  any  thing,  more  than  all  things. 
And  oh  my  soul,  what  is  like  at  this  rate  to  become  of 
thee  1  where  art  thou  to  have  thy  eternal  abode  !  to  what 
regions  of  horror,  and  darkness,  and  wo  art  thou  going"! 
what  socieiy  can  Lie  fit  for  thee  1  No  lover  of  God  !  No 
lover  ol  God  1  what,  but  of  infernal  accursed  spirits,  that 
are  at  utmost  distance  from  him,  and  to  whom  no  beam  of 
holy  vital  light  shall  ever  shine  to  all  eternity  I  Thou,  oh 
my  soul,  art  .self-abandoned  to  the  blackness  of  darkness 
for  ever.  Thy  doom  is  in  thy  breast,  thy  own  bosom ;  thy  no 
love  to  God  is  Ihy  own  doom,  thy  eternal  doom;  creates 
thee  a  present  hell,  and  shows  whither  thou  belonge.st," 

Sixth  place.  Let  a  due  fear  and  snlicilude  hereupon  be 
set  on  work  in  thee.  For'cunsider  thyself  as  one  shortly 
to  be  arraigned  before  the  supreme  tribunal,  and  thenheie 
is  the  critical,  vertical  point  upon  which  thy  judgment 
turns;  lovers  of  God,  or  no  lovers  of  God.  All  are  to  be 
judged  in  reference  to  what  they  were,  and  did  in  the  body, 
whether  good  or  evil.  As  in  2  Cor.  ch.  v.  ver.  10.  What 
wast  thou  as  to  this  point,  while  thou  wast  in  the  body  1 
For  the  last  judgment  regards  that  former  stale,  what  Ihou 
diilst,  and  what  was  thy  wont  as  to  this,  whilst  thou  wast 
in  the  body.  Therefore  by  the  way  no  hope,  after  thou  art 
gone  out  of  the  body:  go  out  of  the  body,  no  lover  of 
God,  the  departing  .soul,  no  lover  of  God,  and  this  will  be 
found  your  state  at  the  judgment  day.  You  are  not  to  ex- 
pect after  death  a  Gospel  to  be  preached,  that  you  may 
then  be  reconciled  to  God.  No;  but  what  did  you  do  in 
the  body  1  According  to  that  you  are  to  be  judged.  Did 
you  love  God  in  this  body  while  here,  yea  or  no  1  And 
this  is  a  trial  upon  the  most  ftindamental  point,  for  as  all 
the  law  is  comprehended  in  love,  as  was  formerly  hinted,  if 
you  be  found  guilty  in  this  point,  that  you  were  no  lover 
of  God,  totally  destitute  of  the  love  of  God;  you  were  a 
perpetual  underminer  of  his  whole  government,  of  the 
whole  frame  of  his  law,  a  disloyal  creature,  rebellious  and 
false  to  the  God  that  made  you,  to  Jesus  Christ  that  re- 
deemed you  by  his  blood.  All  disobedience  and  rebel- 
lion is  summed  up  in  this  one  word.  Having  been  no  lover 
of  God  ;  and  won't  it  make  any  man's  heart  to  meditate 
terror,  to  think  of  having  such  a  charge  as  this  likely  to  lie 
against  him  in  the  judgment  of  that  day  ;  that  day,  when 
the  secrets  of  all  hearts  are  to  be  laid  open  "?  Every  work 
must  be  then  brought  into  judgment,  and  every  secret 
thins,  whether  it  be  good  or  evil,  Eccles.  xii.  14.  And  it 
will  be  to  the  confusion  of  many  a  one.  It  may  be  your 
no  love  of  God  was  heretofore  a  great  .secret,  you  had  a 


heart  in  which  was  no  love  of  God  ;  but  it  was  a  secret,  you 
took  not  care  to  have  it  wrote  in  your  forehead ;  you  con- 
versed with  men  so  plausibly,  nobody  took  you  to  be  no 
lover  of  God,  to  have  a  heart  disaffected  to  God.  But  now, 
out  comes  the  secret,  that  which  j'ou  kept  for  a  great  secret 
all  your  days,  out  comes  the  secret;  and  to  have  such  a 
secret  as  this  disclosed  to  that  vast  assembly,  before  angels 
and  men  I  Here  was  a  creature,  a  reasonable  creature,  an 
intelligent  soul,  that  lived  upon  the  Divine  bounty  and 
goodness  so  many  years  in  the  world  below,  and  hid  a 
false  disloyal  heart  by  a  plausible  show,  and  external  pro- 
fession of  great  devotedness  to  God,  all  the  lime  of  his 
abode  in  that  world  :  Oh  !  what  a  fearful  thing  would  it 
be  to  have  this  secret  so  disclosed  !  And  do  yon  think  that 
all  the  loyal  creatures,  that  shall  he  spectators  and  auditors 
in  the  hearing  of  that  great  day,  will  not  all  conceive  ajust 
and  a  loyal  indignation  against  such  a  one  when  convicted 
of  not  loving  God  ;  convicted  of  not  loving  him  that  gave 
him  breath,  him  whose  he  was,  to  whom  he  belonged, 
whose  name  he  bore!  What  a  fearful  thing  will  it  be  to 
stand  convicted  so  upon  such  a  point  as  this  !  And  sure, 
in  the  mean  time,  there  is  great  reason  for  continual  fear, 
why  a  man's  heart  should  meditate  terror  !  One  would 
even  think  that  all  the  creation  should  be  continually  every 
moment  in  arms  against  him  I  One  would  be  afraid  that 
every  wind  that  blows,  should  be  a  deadly  bla.st  to  destroy 
me  !  that  when  the  sun  shines  upon  me,  all  its  beams 
should  be  turned  into  vindictive  flames  to  execute  ven- 
geance upon  me  !  1  would  fear  that  even  the  very  stones 
in  the  street  should  fly  against  me,  and  every  thing  that 
meets  me  be  my  death  !  For  what !  1  have  not  the  love  of 
God  in  me!  What,  to  go  about  the  streets  from  day  to 
day  with  a  heart  void  of  the  love  of  God  !  What  a  heart 
have  I !  Fear  ought  to  be  exercised  in  this  case  ;  we  are 
bid  to  fear  if  we  do  evil  against  a  human  ruler ;  If  thou  do 
that  which  is  evil  be  afraid,  for  he  bearelh  not  the  sword 
in  vain,  Rom.  xiii.4.  But  if  1  be  such  an  eoil-doer,  against 
the  supreme  Ruler,  the  Lord  of  heaven  and  earth;  have  I 
not  reason  to  be  afraid  1  and  to  think  sadly  with  myself 
what  will  the  end  of  this  be  1  But  yet  I  will  add,  in  the 

Seventh  place.  Don't  despair  for  all  this;  God  is  in 
Christ  reconciling  the  world  to  himself,  as  in  that,  2  Cor. 
ch.  V.  ver.  19.  that  sin  might  not  be  imputed.  He  is  in 
Christ  to  reconcile  you,  to  win  hearts,  to  captivate  souls 
to  the  love  of  God  ;  for  what  else  is  reconciliation  on  our 
parf!  He  is  in  Christ  to  reconcile,  to  conquer  enmity,  to 
subdue  disaflected  hearts,  to  make  such  souls  call  and  cry, 
"  My  Lord,  and  my  God !  I  have  been  a  stranger  to  thee, 
I  will  through  thy  grace  be  so  no  longer."  Therefore  don't 
despair.  Despair  that  ever  you  should  do  well  without 
loving  God,  but  don't  despair  you  shall  ever  be  brought  to 
love  him,  by  no  means.  You  have  to  do  with  him  that  is 
the  element  of  love,  the  God  of  love,  the  fountain  of  love, 
the  great  source  of  love,  the  fountain  at  once  both  of  love- 
liness and  love,  whose  nature  is  love,  and  is  with  his  name 
in  his  Son,  who  was  manifested  in  the  flesh,  full  of  grace 
and  truth,  i.  e.  sincerest  love.  He  was  incarnate  love,  love 
pointed  at  us,  and  is  upon  these  terms  able  to  transform  all 
the  world  into  love  ;  the  nature  of  God  is  love,  1  John  iv. 
16.  and  in  Christ,  he  is  Emmanuel,  God  with  us,  so  the 
divine  love  hath  a  direct  aspect  upon  us.  Why  then  apply 
yourselves  to  him,  turn  yourselves  towards  him,  open  your 
souls  to  him  ;  say  to  him,  "  Lord,  flow  in  with  all  the 
mighty  powers  of  thine  own  love  upon  my  soul,  thou  that 
canst  of  stones  raise  up  children  and  make  them  the  true 
genuine  sons  of  Abraham  ;  (and  there  can  be  no  such  chil- 
dren without  love ;)  oh  dissolve  this  stone,  this  stone  in  my 
breast,  mollify  this  obdurate  heart,  turn  it  into  love!" 
How  soon  may  it  be  done  upon  due  application.  He  can 
quieklv  do  it,  draw  thee  into  a  love  union  with  himself, 
so  as  that  thou  shouldst  come  to  dwell  in  love  ;  and  dwell 
in  God  who  is  love,  and  he  in  thee.  Then  the  foundations 
are  surely  laid,  for  all  thy  future  duty,  and  for  all  thy  fu- 
ture felicity.  Then  how  plea.santly  will  thou  obey,  and 
how  blessediv  wilt  thou  enjoy  God  for  ever  !  But  such 
application  rnust  be  made  through  Christ,  and  for  the 
Spirit;  which  Spirit  is  the  Spirit  of  love,  and  of  power,  and 
of  a  sound  mind;  as  you  have  it  in  that  first  of  the  second 
to  Tim.  V.  7.  But  these  thijsgs  I  can't  now  further  insist 
upon. 


A   SERMON 

ON   THE  THANKSGIVING   DAY, 

DECEMBER  2,  1697. 


TO  THE 

RIGHT  HONORABLE  THE  LORD  HAVERSHAM. 

I  OFFER  this  discourse  my  honoured  lord  to  your  perusal,  in  confidence  that  the  subject  and  design  of  it  will  be  so  lar 
grateful  to  your  lordship,  as  in  some  degree  to  atone  for  the  imperfections  of  the  management.  I  believe  it  will  not 
oifend  against  your  lordship's  very  accurate  judgment  of  things,  that  I  have  not  been  so  swayed  by  an  authority  which 
hath  signified  much  in  our  age,  as  to  represent  the  natural  state  of  man  as  a  state  of  war;  which  either  must  signily 
man  in  his  original  constitution  to  have  been  a  very  ill-natured  creature,  or  must  signify  his  nature  to  be  less  ancient 
than  himself.  For  I  cannot  doubt,  but  the  author  of  that  maxim  would  have  disdained  their  way  of  speaking,  who 
by  nature  mean  vice ;  or  to  have  been  guilty  of  .so  pious  a  thought,  that  God  at  first  made  man  any  better  thing  than 
we  find  him.  I  shall  the  less  passionately  lament  my  infelicity,  in  losing  the  good  opinion  of  men  of  that  sentiment, 
if  I  stand  right  in  your  lordship's:  not  knowing  any  of  your  rank  and  figure  in  the  world,  with  whom  I  count  it  a 
greater  honour  to  agree  in  judgment,  or  do  less  fear  to  disagree. 

In  matters  of  secular  concernment,  it  becomes  me  not  to  profess  any  judgment  at  all,  besides  the  public;  unto  which 
in  things  of  that  nature,  every  private  man's  ought  to  be,  and  is,  professedly  resigned.  Yet  within  that  compass,  not- 
withstanding the  just  esteem  your  lordship  hath  of  the  noble  endow'ments,  which  do  then  illustriously  shine  in  the  mi- 
litary profession  when  there  is  a  necessity  of  their  being  reduced  to  practice ;  I  apprehend,  that  otherwise,  your  lord- 
ship hath  no  more  grateful  thoughts  of  war  than  I,  nor  more  ungrateful  of  the  necessary  means  of  preserving  peace. 
That  which  is  the  reproach  of  human  nature,  could  never  originally  belong  to  it ;  nor  can  any  thing  more  expose  its 
ignominious  depravation,  than  it  should  ever  be  necessary  the  sword  should  dispute  right,  and  the  longest  decide  it. 

In  the  matters  of  religion,  which  is  every  man's  business,  and  whose  sphere  as  it  is  higher  must  be  proportionably 
wider  and  more  comprehensive,  I  hope  it  is  your  lordship's  constant  care  to  add  unto  clearness  and  rectitude  of  thought, 
the  pleasantness  of  taste;  and  that  you  apprehend  it  to  consi.st,  not  more  in  a  scheme  of  notions,  than  of  vital  prmci- 
ples;  and  that  your  love  to  it  proceeds  from  hence,  that  you  relish  it  and  feel  you  live  by  it.  You  are  hereby  fortified 
against  the  reproach  that  attends  it  from  their  contempt  of  it,  who  are  every  day  assaulting  heaven,  and  would  have 
the  war  not  ended,  but  only  transferred  thitherward.  "That  which  though  some  vent,  and  others  admire,  as  wit,  even 
paganism  itself  has  condemned  as  foolishness.  Your  lord.'-hip  is  in  no  more  danger  to  be  altered  hereby  from  your 
chosen  course,  than  a  man  in  his  health  and  senses,  by  satyrs,  against  eating  and  drinking.  I  reckon  your  lordship 
is  so  taken  up  with  the  great  things  of  religion,  as  to  be  less  taken  with  the  adventitious  things  men  have  thought  tit 
to  affix  to  it.  I  do  not  more  emulate  your  lordship  in  any  thing  than  a  disdain  of  bigotry,  nor  more  honour  any  thing 
I  di.scern  in  you  than  true  Catholicism.  And  recounting  what  things  and  persons  do  truly  belong  to  a  church,  I  be- 
lieve your  lordship  is  not  profes.sedly  of  a  larger  church,  as  counting  it  too  large  for  you,  but  too  narrow  ;  and  tha* 
you  affect  not  to  be  of  a  self-distinguished  party.  Nor,  besides  the  opportunity  of  avowing  the  just  honour  and  obli- 
gations I  have  to  your  lordship  and  your  noble  consort,  with  my  sincere  concern  for  your  hopeful  and  numerous 
offspring,  did  any  thing  more  invite  this  address  to  your  lordship,  than  the  agreeableness  of  such  your  sentiments,  to 
the  mind  and  spirit  of, 

My  most  honoured  lord. 
Your  lordship's  most  justly  devoted,  and 

most  faithful,  humble  servant, 

JOHN  HOWE. 


PSALM  XXIX.  1. 


THE  LORD  WILL  BLESS  HIS  PEOPLE  WITH  PEACE. 


Yoo  .SO  generally  know  the  occasion  of  this  our  solemn 
a.s.sembly  at  this  time,  that  none  can  be  in  doubt  concern- 
ing the  suitableness  of  this  portion  of  Scripture,  lor  our 
present  consideration.  Our  business  is  to  celebrate  the 
Divine  goodness,  in  preserving  uur  king  abroad,  and  re- 
storing liiin  home  in  safety,  after  he  nad  been  the  happy 
instrument  of  bringing  about  that  peace,  which  puts  a  pe- 
riod to  a  long  continued,  wasting,  and  dubious  war;  under 
which  we,  and  all  Europe,  have  groaned  these  divers  vears. 
And  if  we  find  ihe  favourable  workings  of  Providence  to 
concut  and  fall  in  wiih  a  divine  word,  pointing  them  to 
God's  own  people;  as  this  for  instance,  'The  Ijjrd  will  bless 


his  people  with  peace  ;  i.e.  he  will  vouchsafe  this  blessing 
to  his  own  people  in  the  fittest  season, as  it  must  be  under- 
stood; this  adds  so  much  the  more  grateful  and  pleasant 
relish  to  the  mercy  we  are  this  day  to  acknowledge.  It 
cannot  but  do  so  with  risht  minds,  unto  which  nothing  is 
more  agreeable  than  to  desire  and  covet  such  favour,  as 
God  shows  to  his  own  people  ;  and  to  be  made  glail  with 
his  inheritance,  (Ps.  cvi.  4,  5.)  from  an  apprehension  that 
there  must  be  somewhat  very  peculiar  in  such  mercy,  as 
God  vouchsafes  to  his  own,  to  a  people  peculiar  and  select. 
severed  and  set  apart  for  himself  from  the  rest  of  men 
'Tis  true  indeed   that  peace,   abstractly   considered,    is 


926 


PEACE  GOD'S  BLESSING. 


neither  the  appropriate  nor  the  constant  privilege  of  such 
a  people ;  they  neither  alone  enjoy  it,  nor  at  alltimes,  when 
i!  is  brought  about,  even  for  them,  they  have  other  parta- 
kers ;  but  yet,  such  favours  of  Providence  as  are  of  larger 
extent,  and  reach  to  many  besides  God's  own  people,  have 
a  more  peculiar,  benign  Eispect  upon  them  ;  and  are  attend- 
ed, with  reference  to  them ;  witn  such  consequences,  as 
wherein  others,  without  being  made  of  this  people  of  his, 
are  not  sharers  with  them.  Some  intimation  there  is  of 
this  in  this  psalm,  which  the  tille  speaks,  a  Psalm  of  Da- 
vid ;  and  which  some  think  to  refer  unto  the  wars  mana- 
ged by  him  in  his  time  with  the  Moabites,  signified  by  the 
wilderness  of  Kadesh  ;  and  the  Syrians,  signified  by  the 
cedars  of  Lebanon,  of  whom  he  speaks  in  the  prophetic 
style,  as  if,  by  the  terrible  and  amazing  appearances  of 
God's  power  against  them,  they  were  thunderstruck,  like 
the  trees  of  a  forest,  or  as  the  hinds  that  are  wont  lo  inha- 
bit amongst  them.  And  so  it  is  concluded,  and  shut  up 
with  this  epiphonema  in  the  end  of  the  psalm  ;  The  Lord 
will  give  strength  to  his  people,  the  Lord  will  bless  his 
people  with  peace,  i.  e.  he  is  in  war  their  strength,  and 
their  felicity  in  peace  ;  in  war,  he  is  the  author  of  all  that 
power  wherewith  they  are  enabled  to  oppose  and  overcome 
potent  enemies  ;  and  in  peace,  he  is  their  truly  felicitating 
good,  and  makes  them  by  his  own  vouchsafed  presence  a 
truly  blessed  people. 

It  is  the  latter  of  these,  peace,  unto  which  the  present 
occasion  confines  us.  And  concerning  that,  we  might  in  the 
1.  Place,  note  from  the  text, that  wheresoever  it  is  brought 
about,  God  is  the  author  of  it,  "  God  will  bless  his  people 
with  peace."  That  title  which  the  Scripture  gives  him,  the 
God  of  peace,  with  the  many  expressions  of  like  import, 
wherewith  it  abounds,  can  leave  them  in  no  doubt,  con- 
cerning the  Divine  influence  and  agency  in  bringing  about 
the  grateful  intervals  of  peace,  after  desolating  bloody  wars, 
who  have  any  reverence  for  the  Sacred  Oracles.  And  in- 
deed, to  insist  upon  such  a  subject  as  this,  in  a  case  so 
plain,  so  acknowledged  amongst  men  that  believe  the  Bi- 
ble, were  lo  reproach  the  auditory,  as  if  it  were  made  up 
of  .sceptics  and  atheists,  or  of  them  that  did  not  believe  this 
world  was  made  by  God,  or  that  it  was  made  by  him  only 
by  some  casual  stroke  and  without  design;  that  he  cared 
not  for  his  reasonable,  intelligent  creatures,  when  he  had 
made  them,  what  became  of  them,  nor  did  at  all  concern 
himself  in  their  most  considerable  concernment.     I  shall 
not  therefore  insist  upon  this,  which  seems  rather  slid  in, 
and  supposed  in  the  text,  or  taken  for  granted  ;  for  among 
a  people  in  visible  relation  and  subjection  to  God,  it  had 
been  as  great  an  incongruity  industriously  to  assert  and 
prove  such  a  thing,  as  it  would  be,  by  an  elaborate  dis- 
course to  prove  that  there  is  a  sun  in  the  firmament  unto 
men  that  continually  partake  and  enjoy  his  light  and  influ- 
ences; and  to  whose  sense,  the  vicissitudes  and  disinc- 
tions  of  day  and  night  by  his  presence  and  absence  are 
brought  under  constant  notice  every  twenty-four  hours.    I 
•shall  therefore,  I  say,  pass  on  to  what  appears  more  direct- 
ly to  be  the  design  of  the  text,  and  that  seems  to  be  two- 
fold :  first,  to  represent  to  us  in  general  the  great  blessing  of 
peace,  wherein,  when  God  sees  it  fit,  he  is  pleased  to  make 
his  own  people  partakers  with  others;  secondly,  because  it 
is  not  without  design  that  it  is  said,  he  will  bless  his  people 
with  peace,  unto  whom  'tis  plain,  this  alone  is  not  an  ap- 
propria,te  privilege  ;  it  seems  further  designed  to  intimate, 
and  couch  in  the  concurrence  and  concomitancy  of  such 
things,  as,  superadded  to  peace,  will  make  it  a  complete 
blessing.     "The  Lord  will  bless  his  people  with  peace." 
He  will  give  them  peace  so  and  upon  such  terras,  and  with 
such  concomitants  and  consequences,  that  to  them  it  shall 
prove  a  real  and  a  full  blessing.     These  two  things,  there- 
fore, I  intend  to  insist  upon — 1.  To  show  you  how  valua- 
ble a  good  and  (in  the  large  and  common  sense)  a  blessing 
peace  is,  as  it  stands  in  opposition  to  bloody  and  desolat- 
ing wars.     And  then — 3.  I  shall  show  you,  what  additions 
and  concomitants  are  necessary  lo  make  it  a  complete 
blessing,  such  as  may  be  appropriate  and  peculiar  to  God's 
own  people,  and  so  make  use  of  the  whole. 

1.  I  shall  show  you  briefly,  how  valu.ible  a  good  peace 
is  in  itself,  as  it  stands  opposed  unto  bloody  and  destructive 
wars.  And  this  will  best  be  seen,  by  stating  and  viewing 
it  in  that  opposition,  and  by  representing  to  you  somewhat 


of  the  horror  of  war;  which  we  may  do,  by  viewing  it  m 
its  causes,  in  itself,  and  in  its  dismal  consequences,  where- 
with it  is  wont  lo  be  attended.  Consider  it  in  its  causes, 
and  they  are  principally  these  two,  the  wickedness  of  men, 
and  the  just  vengeance  of  God  thereupon.  These  two 
concurring,  and  falling  in  together,  must  be  understood  to 
be  the  causes  of  so  great  a  calamity  among  men  in  this 
world ;  and  I  shall  only  consider  these  two  in  their  com- 
plication, and  not  speak  to  them  distinctly  and  separately. 
Very  plain  it  is,  that  war  is  a  mark  of  the  apo.slacy,  and 
stigmatizes  man  as  fallen  from  God,  in  a  degenerate  revolt- 
ed state  ;  it  is  the  horrid  issue  of  men's  having  forsaken 
God,  and  of  their  being  abandoned  by  him  to  the  hurry  of 
their  own  furious  lusts  and  passions;  the  natural  and  the 
penal  effect  of  their  having  severed  themselves  and  broke 
loose  from  the  Divine  government.  From  whence  are 
wars'!  Are  they  not  from  your  lusts  ?  Jam.  iv.  1. — God 
most  justly  punishes  men's  injustice,  not  by  infusing  ma- 
lignity, which  he  needs  not, into  their  minds  and  natures; 
and  which  it  is  impossible  he  can  be  the  author  of,  whose 
very  nature  itself  is  goodness,  and  purity,  and  love;  but 
having  forsaken  him,  rebelled  against  him,  disclaimed  him 
as  their  Ruler,  refu.sed  any  longer  to  be  subject  to  him,  they 
are  forsaken  of  him,  and  left  to  take  vengeance  for  it  on 
one  another;  of  which  there  cannot  be  a  greater  instance, 
than  that  when  controversies  do  arise  between  men  and 
men,  between  nation  and  nation,  kingdom  and  kingdom, 
one  people  and  another,  it  is  presently  lo  be  decided  by  a 
bloody  ."iword.  This  speaks  a  monstrous  degeneracy  in 
the  intellectual  world,  and  from  the  original  rectitude  that 
belongs  to  the  nature  of  man,  which  in  his  primitive  stale 
did  stand  in  a  temperament  of  reason  and  love.  That  there 
should  be  differences  about  menm  and  tvuvi  in  a  creature 
of  that  constitution  is  it.self  a  horrid  thing;  but  Ihen  that 
such  diflierences  are  to  be  determined  only  by  violence, 
that  presently  they  must  hereupon  run  into  war!  Good 
God!  what  an  indication  is  this,  that  reason,  wisdom,  jus- 
tice, and  love,  are  fled  from  this  earth!  And  it  speaks  re- 
bellion against  God  in  the  highest  kind,  'lis  a  subversion 
of  the  most  fundamental  law  of  his  kingdom  over  the  in- 
telligent world  ;  Thou  shall  love  Ihe  Lord  ihy  God  with 
all  thy  heart,  with  all  Ihy  soul,  with  all  thy  mind,  with  all 
thy  might,  and  ihy  neighbour  as  thyself 

''Tis  impossible'there  should  be  any  such  thing  as  war 
in  the  world,  but  by  the  violation  of  this  most  fundamenlal 
divine  law,  ihe  principal  and  most  important  thing  that 
this  government  does  as  it  were  consist  in  over  reasonable 
creatures,  their  loving  him  above  all,  and  one  another  as 
them.sclves.  This  law  observed  must  make  this  earth  an- 
other heaven  ;  this  law  violated  and  broken,  makes  it  an- 
other hell.  Men  being  fallen  from  God,  and  having  lost 
their  acquaintance  with  him,  and  all  relish  of  divine  things, 
think  to  repair  their  loss  out  of  this  sensible  world,  whereof 
no  man  thinks  he  hath  enough ;  desire  of  more  blinds  their 
eyes,  that  they  cannot  judge  of  right  and  wrong.  Hence 
every  man's  cause  is  right  in  his  own  eyes  ;  appetite  is  the 
only  measure  they  judge  by,  and  power  (whatsoever  of  it 
any  one  can  grasp)  the  instrument  by  which  they  execute 
their  perverse  judgment.  A  dismal 'spectacle  and  subject 
of  contemplation  to  the  inhabitants  of  the  purer  and  more 
peaceful  regions  !  To  behold  a  divine  offspring,  the  .sons 
of  God,  now  transformed  into  sons  of  the  earth,  and  tearing 
in  pieces  one  another,  for  what  some  possess  and  others 
covet !  Yea,  and  to  a  calm  uninterested  spectator  on  our 
own  globe,  this  can  be  no  grateful  prospect,  to  view  the 
history  of  all  times,  and  nations,  and  take  notice  how  full 
il  is  ofsuch  tragedy  :  countries  from  age  to  age  made  Acel- 
damas,  fields  of  blood,  on  this  account  of  extending  or 
confining  empire  and  dominion  ;  of  invading  another's  or 
defending  one's  own :  but  hereupon  it  is  not  strange  when 
a  world  of  intelligent,  reasonable  creatures  are  thus  gone 
off'  from  God,  and  in  rebellion  against  him  in  the  most 
fundamenlal  part  of  his  government,  that  he  suff"erslhem 
lo  be  the  executioners  of  his  just  wrath  upon  one  another. 
And  if  wc  thus  look  upon  war,  first,  in  this  its  complicated 
causes,  it  is  the  opprobrium,  the  reproach  of  human  nature, 
of  intelligent  reasonable  creatures.  But  next  look  upon  it 
in  itself,  and  what  is  it  but  the  destruction  of  human  lives, 
of  creatures  made  after  the  image  of  God"!  of  whom  he 
has  so  high  a  value,  and  whose  lives,  even  for  that  very 


PEACE  GOD'S  BLESSING. 


9»7 


reason,  he  is  pleased  to  fence  and  secure  by  a  severe  law  ; 
Whoever  sheds  man's  blood,  by  man  shall  his  blood  be 
shed  ;  for  in  the  image  of  God  made  he  man.  BiU  here  is 
a  formed  design  of  destroying  human  lives  by  mullitudes, 
lives  of  crealures  bearing  the  image  of  God.  And  by  how 
much  the  more  necessary  this  is  in  many  cases,  so  much 
the  more  grievous  and  calamitous  a  thing  it  is,  that  when 
to  cut  off  and  destroy  by  mullitudes  so  precious  things  as 
human  lives  is  tragical  and  horrid,  not  to  do  it  is  so  much 
■worse !  Yea,  that  war  it.self  is  become  an  art,  and  that  the 
valour  and  skill  which  belong  to  it  are  laudable  excellen- 
cies, is  all  aggravation  of  the  sadness  of  this  case. 

And  if  ve  do  consider  the  consequences  and  effects 
which  do  ensue  upon  such  war,  how  full  of  horror  and 
frighifulness  are  they!  and  those  most  of  all,  that  are  least 
of  all  thought  on,  and  that  lie  most  out  of  view;  for  besides 
that  property  is  gone,  and  no  man  knows  what  to  call  his 
own,  laws  lose  their  force,  magistrates  their  authority  and 
reverence, civil  government  is  disobeyed  and  despised,  com- 
mon order  is  violated  and  turned  into  confusion,  families 
torn  in  pieces,  countries  laid  waste  and  desolaie,  towns 
and  ciiies  sacked,  ravaged,  and  made  ruinous  heaps;  be- 
sides all  this  (1  say)  the  sacred  rites  and  mysteries  of  reli- 
gion are  neglected  and  profaned,  its  holy  .>oiemnities  inter- 
rupted, worshipping  asseinblies  are  broken  up.  Men  have 
li  tie  opporiunity  left  them  to  mind  their  great  concerns 
with  God,  and  for  another  world  ;  care  for  iuimortal  souls, 
when  it  is  most  necessary,  is  thrown  out  of  doors,  and  rea- 
sonable crealures,  that  should  be  employed  in  adoring  and 
worshipping  their  great  Creator,  the  God  of  their  lives,  are 
employed  in  designing  the  mulual  destruction  of  one  ano- 
ther's lives  ;  and  it  may  be  that  is  least  considered  which 
carries  the  most  of  horror  in  it,  that  multitudes  are  hurried 
down  to  perdition,  neither  dreaded  by  themselves,  nor  ap- 
prehended by  the  destroyer;  souls  are  passing  in  shoals 
intoeternity,  they  not  considering  it  who  are  sent,  nor  they 
that  sent  them !  And  what  sport  does  this  make  for  devils, 
those  envious  apostate  spirits,  that  first  drew  men  into  a 
like  apostacy  ;  that  when  God  had  given  this  earth  to  the 
children  of  men,  assigning  to  tliemselves  a  worse  abode 
amidst  infernal  darkness  and  flames,  they  should  be  tear- 
ing one  another  in  pieces  about  this  their  portion  under 
the  sun,  making  God's  bounty  to  them  the  occasion  of  their 
doing  all  manner  of  violence  to  one  another!  That  the 
prince  of  the  aposiacy,  the  u-^urping  God  of  this  world, 
should  have  the  opporiunitv  of  beholding  man,  sometime 
by  divine  grant  the  lord  of  it,  now  its  slave  and  his  captive 
by  i!  L°d  by  him  at  his  will  into  whatsoever  is  most  re- 
pugnant to  the  will  and  the  very  nature  of  his  Maker. 
That  whereas  he  was  at  first  made  af'erGod's  own  image, 
a  God -I  ike  creature  resembling  his  Maker,  especially  in  spi- 
riiualiiy  and  love;  he  now  more  resembles  in  sensualiiy 
beasts,  and  in  maligniiv  devils,  and  both  bv  an  inordinate 
love  of  this  world  ;  the  friendship  whereof,  and  a  mind 
carnal'zed  bv  it,  is  enmi'y  against  God,  Jam.  iv.  4.— Rom. 
viii.  7.)  and  whereof  also,  because  every  man  thinks  his 
own  share  too  little,  he  becomes  any  one's  enemy  that  haih 
more  of  it  than  himself 

And  thus  have  devils  the  pleasure  of  beholding  men.bv 
this  very  gift  and  exnrescinn  of  God's  love  ind  kindness 
tothem  transformed  into  enmity.and  haired  of  himself,  and 
one  ano'her;  forsaken  of  him,  ami  desiroving  each  other, 
and  hastening  once  more  into  iheir  horrid  society,  that  as 
they  were  accomplices  with  Ihem  in  their  first  rebellion, 
thev  mav  be  partakers  and  associates  with  them  in  wo 
and  torment.  The  most  dismal  part  of  the  storv,  is  that 
which  lies  most  out  of  sight.  Now  let  all  this  be  con- 
sidered and  put  together,  and  surely  p°ace  is  a  valuable 
thing,  it  speaks  mnn  in  some  degree  returned  to  himself, 
and  in  a  right  mind,  when  he  can  agree  and  be  content  to 
let  ano'her  live  quiet  and  unmolested  bv  him  one  mnn 
another  man,  and  one  nation  another  nation.  Thus  far 
does  peace  appear  a  blessing  apart  and  bv  it.self,  a  valuable 
good,  and  according  to  the  common  notion  and  esiima'e, 
it  maybe  calledablessingwherewithGod  blesses  his  people 
in  common  with  others.     But  we  are  further  to  consider, 

2.  "What  things  are  requisite  to  make  this  a  real  and  a 
complete  blessing,  capable  of  being  appropriated  unto 
God's  own  peculiar  people;  which  seems  also  to  be  in- 
tended here.    The  Lord  will  bless  his  people  with  peace. 


In  speaking  to  this  I  shall  do  these  two  things.  1.  Men- 
tion the  requisites  themselves — 1.  Show  their  requisiteness, 
or  show  what  is  requisite  to  make  eternal  peace  a  real  and 
peculiar  blessing.  And  then  show  you  upon  what  account 
the  addition  and  concomiiancy  of  .such  things  are  requisite. 
1.  I  shall  show  you  the  things  that  are  requi.Mle. 

1.  Such  peace,  as  we  have  hitherto  been  speakin?'  of,  is 
then  truly  a  blessing,  when  there  is,  in  conjunction  wiih  it, 
a  very  copious  effusion  of  the  Spirit  of  God;  in  such  a 
concomiiancy,  peace  will  make  a  people  a  blessed  people. 
When,  after  such  a  calamitous  dispensation  was  over  and 
at  an  end,  as  we  read  of  Ezek.  x.xxix.  wherein,  ver.  23. 
God  is  said  to  hide  his  face,  and  many  of  his  people  were 
carried  into  captivity,  and  many  fell  by  the  sword  ;  it 
comes  at  length  to  this,  he  will  no  more  hide  his  face,  or 
cover  it  with  so  ireful  and  gloomy  aspects  and  appear- 
ances that  it  cannot  be  comfortably  beheld.  'Tis  fur  this 
very  reason,  because  he  pours  forth  his  Spirit  upon  the 
whole  house  of  Israel,  as  it  is  in  ver.  £9.  of  that  chapter. 
Pouring  forth  signifies  a  copious  communication ;  and  if 
the  Spirit  of  God  be  copiously  communicated,  the  best  of 
blessings  are  in  great  abundance  con'ained  in  it,  which 
will  infer,  or  countervail  whatsoever  is  valuable  or  needful 
besides,  to  make  the  stale  of  such  a  people  a  ble.ssed  stale. 

2.  Ii  will  be  so,  when  the  Gospel  of  peace  has  its  free 
course,  and  a  large  spread  in  the  world.  When,  in  con- 
junction wilh  beating  of  swords  into  ploughshares,  and 
spears  into  pruning-hooks,  the  law  goes  forth  of  Zion,  and 
the  woid  of  the  Lord  from  Jerusalem;  and  nations  shall 
say.  Come  let  us  go  up  to  the  hou.se  of  the  Lord,  and  he 
will  teach  us  his  ways,  and  we  will  walk  in  his  statutes; 
as  in  that  of  Micah,  iv.  2,  3.     And, 

3.  When,  according  to  the  diciate  of  Divine  wisdom, 
king's  do  reign  (as  Prov.  viii.  15. >  and  princes  decree  jus- 
tice; when  God's  people  have  judges,  as  at  the  first,  coun- 
sellors as  at  the  beginning,  Isa.  i.  26.  able  men,  men  of 
truth,  fearing  God  and  hating  covetousness,  Exod.  iviii  21. 
When  he  is  pleased  to  .set  kings  on  the  throne,  that  scatter 
the  wicked  with  their  eyes,  and  so  to  establish  the  throne 
in  righteousness;  when  there  is  a  design,  driven  by  those 
that  bear  the  civil  sword,  the  sword  of  justice,  to  be  a  terror 
to  evil-doers,  but  a  praise  to  them  thai  do  well ;  so  asii  may 
be  said  upon  this  account,  Ihey  are  the  ministers  of  God 
for  good,  whom  he  has  been  pleased  to  set  in  such  stations. 

4.  When  God  gives  pa<;tors  alter  his  own  heart  that  are 
able,  and  do  make  it  their  hu-iiness,  to  feed  his  people  with 
knowledge  and  understanding.  When  he  inspirits  such  to 
cry  mightily,  to  warn  men  off  from  sin,  when  watchmen, 
set  over  his  people,  are  faithful  in  the  business  of  their 
station,  at  once  both  to  save  their  people  and  them.selves, 
from  having  their  blood  reauiredal  the  hands  of  j'ii  her;  ihis 
will  make  a  peaceful  slate,  a  happy  state ;  it  wih  coniribu'e 
a  greal  deal  towards  it.    And  again  when  here.ipon,in  the 

5.  Place,  wickedness  languishes,  the  lusts  o:'  men  droop 
andwiiher.  There  is  some  visible  resiraini,  if  iherebenot 
a  universal  mortification  of  such  fruits  of  the  flesh,  as 
those  that  are  spoken  of  Gal.  v.  19.  Adultery,  fornication, 
uncleanness,  lasciviousne.ss,  idolairv,  witchcraft,  hatred, 
variance,  emulation,  wrath,  .strife,  sedition,  heresies,  en  vy- 
ings,  murders,  drunkenness,  revellings,  and  such  like,  that 
are  inconsistent  with  a  share  in  the  inheritance  of  Ihe  king- 
dom of  God,  as  it  after  follows.  This  does  much  to  Ihe 
making  a  peaceful  slale  of  things  a  blessed  slate  ;  it  lakes 
awav  much  of  the  occasion  of  further  controver.sy  between 
God  and  .such  a  people.     But, 

6.  When  there  is  a  very  great  diffusion  of  a  holy  new 
nature,  which  cirries  Ihe  mniier  higher,  and  is  a  great  ad- 
dition, thoush  in  certain  conjunction  with  the  former;  as 
il  is  when  the  lusts  and  works  of  ihe  flesh  do  cease  to  be 
reigning  and  rampant  among  them  who  live  under  the 
G'lspel,  through  ihe  vicioriousand  more  powerful  operation 
of  the  Spirit  of  grace  breathing  in  it.  For  ihen  by  the 
influence  of  the  same  Spirit,  not  only  such  vicious  inclina- 
licms  are  plucked  up  by  the  roots,  as  certainly  wilhsland  a 
people's  felicity ;  but  such  positive  principles  are  implanted, 
as  tend  to  promote  il.  Yet  since  this  conjunction  is  not 
constant,  but  such  insolences  of  wickedness,  as  more  direct- 
ly tend  to  make  a  people  miserable,  may  be  repressed  by 
inferior  causes.  I  therefore  more  expressly  add,  that  then 
peace  may  be  reckoned  a  certain  and  a  full  blessing,  when 


PEACE  GOD'S  BLESSING. 


with  it  we  behold  a  divine  ofTspring  continually  rising  up, 
of  men  appearing  to  be  born  of  God,  and  to  have  received 
a  God-like  nature,  apt  to  do  good,  and  become  blessings  to 
the  world.  When  there  is  a  rising  generation  of  such, 
not  proselyted  to  this  or  that  party,  but  to  real  substantial 
godliness  and  Christianity.  When  multitudes  are  thus 
turned  unto  the  Lord,  when  there  are  numerous  conver- 
sions, a  new  creation  is  springing  up  in  visible  and  multi- 
plied instances,  so  as  that  holiness  comes  to  be  both  an 
extensive  and  illustrious  thing.  When  multitudes  come 
to  give  reputation  to  serious  religion,  when  it  is  no  longer 
a  reproach  to  be  a  visible  fearer  of  God,  because  generally 
men  are  so.  When  it  is  looked  upon  as  no  fashionable 
thing  to  be  a  despiser  of  God  and  heaven,  and  to  breathe  out 
contempt  of  the  Divine  power,  that  gave  us  breath.    And, 

7.  When,  hereupon,  the  divine  government  obtains  and 
takes  place  in  the  minds  and  consciences  of  men,  when  his 
authority  is  owned  with  reverential  submission.  Then  God 
does  bless  a  people,  when  his  fear  spreads  far  and  near; 
God  shall  bless  us,  and  all  the  ends  of  the  earth  shall  fear 
him:  as  in  that  Ps.  Ixvii.  the  latter  end.     And  again, 

8.  When  there  is  a  manifest  power  and  prevalency  of 
divine  love  amongst  men,  that  bear  the  same  name  of 
Christians,  when  that  peace  of  God  rules  in  their  hearts, 
unto  which  they  are  all  called  in  one  body.  When  they 
observedly  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace,  when  they  have  peace  one  towards  another  so  as 
that  it  may  be  seen  that  they  are  all  the  sons  of  peace,  the 
children  of  the  same  Father  who  has  conveyed  it  into  them, 
as  part  of  that  divine  nature  which  he  communicates  to  the 
regenerate  seed  ;  when  there  is  a  natural  propensity  to  one 
another,  that  they  can  no  more  violate  and  tear  that  vital 
bond  of  love  and  peace  that  is  among  them  than  they  can 
endure  to  tear  their  own  flesh,  or  pluck  out  their  own  eyes. 
When  peace  among  Christians  appears  to  be  a  connatural 
thing,  not  the  product  of  conveniency  and  prudential  con- 
siderations only,  but  a  nature  which  none  can  more  endure 
to  counteract  than  to  offer  violence  to  themselves;  a  thin? 
which  nature  admits  not,  whose  laws  never  allow  it  to  act 
against  itself    And, 

Lastly,  When,  upon  all  this,  God  appears  to  be  recon- 
ciled im'.o  such  a  people  ;  for  in  his  favour  is  life.  When 
all  these  things  do  concur,  as  so  many  indications  of  his 
being  at  peace  with  them,  i.  e.  that  he  has  entirely  forgiven 
them  all  former  offences;  that  their  sins  and  iniquities  he 
remembers  no  more  ;  and  these  concur  with  such  things 
as  partly  make,  and  partly  argue  them,  the  objects  of  his 
delight,  that  he  has  written  his  law  in  their  hearts,  he  has 
put  his  Spirit  into  them,  he  has  made  them  a  company  of 
God-like  creatures  like  himself,  whose  very  nature  is  love; 
they  are  his  living  resemblances  in  that  very  respect,  ex- 
pressing herein  his  virtues,  who  has  called  them  out  of 
darkness  into  his  own  glorious  and  marvellous  light. 
Hereupon  such  a  people  may  reckon  them.selves  secure  of 
God's  own  presence,  he  is  in  the  midst  of  them,  and  his 
glory  ceases  to  hover,  becomes  with  them  a  fixed  thing, 
seules  its  station,  as  not  about  to  discontinue  or  remove: 
their  land  may  now  be  called,  The  land  of  Emmanuel,  and 
bears  the  inscription,  God  with  us.  The  tabernacle  of  God 
is  with  them,  and  he  is  resolved  to  dwell  with  them,  and 
be  their  God,  and  avow  them  before  all  the  world  for  his 
peculiar  people.  After  the  many  things  that  do  concur 
together,  in  an  inferior  kind,  as  the  concomitants  of  a  merely 
external  peace,  as  that  their  sons  grow  up  as  plants,  their 
daughters  as  so  many  polished  corner-stones,  that  join 
together  the  walls  of  a  palace,  that  their  garners  be  full, 
their  sheep  numerous,  their  oxen  strong,  and  that  there  be 
no  complaining  in  their  streets;  after  all  these  things, it  is 
subjoined,  Yea,  happy  is  the  people  who.se  God  is  the  Lord. 
All  the  fore-mentioned  things  alone,  will  never  make  abless- 
ing  worthy  of  a  people  peculiar  to  God.  But  when  it  can 
be  said  that  the  Lord  is  their  God,  they  are  a  happy  people 
indeed,  Ps.  cxliv.  12,  15.  Such  as  these  are  the  things  re- 
quisite to  make  peace  a  complete  blessing.   But  now  we  are, 

2.  To  show  you  the  requisiteness  of  the  concurrence  and 
concoraitancy  of  such  things,  to  the  mentioned  purpose  ; 
or  how  it  may  appear,  that  such  things  as  these  are  neces- 
sary to  complete  this  blessing,  or  to  maT^e  it  a  truly  valua- 
ble or  a  special  blessing.  In  order  hereto  note, 
a  Veil.  Patercul. 


1.  That  there  is  such  a  thing  as  a  special  blessing,  very 
distinguishable  from  such  blessings  as  are  merely  common 
We  read  of  one  Jabez,  1  Chron.  iv.  9,  10.  said  to  be  more 
honourable  than  his  brethren ;  and  somewhat  very  remark- 
able (as  we  are  to  reckon,  when  to  the  Divine  wisdom  it 
was  thought  fit  to  be  inserted  amidst  a  genealogical  dis- 
course) is  further  said  of  him, rii.  that  he  called  to  the  God 
of  Israel,  saying,  O  that  thou  wouldst  bless  me  indeed, 
&c.  and  'tis  added,  God  granted  what  he  requested.  It 
seems,  besides  what  goes  under  the  common  notion  of 
blessing,  he  reckoned  there  was  somewhat  more  peculiar 
which  he  calls  blessing  indeed.  There  is  a  known  He- 
braism in  that  expression,  what  we  read,  ble.ss  me  indeed, 
is,  bless  me  in  blessing  me  ;  q.  d.  let  me  have  a  blessing 
within  a  blessing;  let  me  have  that  blessing  whereof  the 
other  is  but  a  cortex,  the  outside ;  let  me  have  that  bless- 
ing that  is  wrapt  up  and  enclosed  in  the  external  blessing. 
And  because  it  is  said.  And  God  granted  his  request,  we 
have  reason  to  understand  it  was  somewhat  very  peculiar 
that  God  vouchsafed  unto  him;  and  that  account  which 
some  give  us,  has  a  look  that  way,  that  God  vouchsafed 
him  somewhat  more  extraordinary  in  the  kind  of  mental 
and  intellectual  endowments :  for  we  are  otherwise  in- 
formed, that  this  Jabez  became  a  noted  doctor  among  the 
Jews,  and  that  the  city,  called  after  his  name,  was  there- 
upon afterwards  the  residence  of  such  as  were  most  learned 
in  their  laws,  Vatabl.  apud  Critic.  That  is  to  be  blessed 
indeed,  to  have  these  things  conferred,  that  do  reach  the 
mind  and  aflect  the  inner  man;  to  be  blessed  with  spiritual 
blessings  from  the  heavenly  places,  as  in  that  EJih.  i.  3. 
There  is  a  spiritual  sort  of  ijlessing,  that  may  be  enclosed 
in  the  external  blessing;  and  particularly  in  this  of  peace, 
which  while  it  is  common  to  the  people  of  God  with  other 
men,  is  itself  not  common. 

2.  I  further  note,  that  the  things  I  have  mentioned  to 
you,  they  are  of  that  special  kind,  they  are  either  immedi- 
ate spiritual  blessings,  or  subservient  to  such  ;  whereupon 
now  we  may,  from  several  considerations,  evince  to  you, 
that  without  them  such  an  external  good,  as  this  of  peace, 
is  not  a  complete  blessing. 

1.  It  is  no  argument  of  God's  special  favour.  The  best 
and  most  valuable  blessings  are  from  the  EiiJoitia  dcXfifiaro!, 
the  good  pleasure  of  his  will,  Eph.  i.  3,  4,  5.  Other  men 
may  enjoy  external  benefits,  may  both  prosper  in  war  and 
flourish  in  peace,  as  well  and  often  more  than  God's  own 
people.  You  read  of  a  time,  wherein  the  whole  earth  is 
said  to  be  at  rest  and  quiet,  Isa.  xiv.  7.  Therefore  mere 
peace  is  no  mark  of  special  divine  favour,  and  so  is  not, 
abstractly  considered,  a  complete  blessing,  not  a  self-desi- 
rable thing. 

2.  IVIen  are  not  made  by  it  the  better  men.  They  may 
enjoy  peace,  and  being  carnal-minded  men  before,  may 
still  continue  so,  as  great  strangers  to  God  as  they  were,  as 
vain  and  sensual,  as  profligate  and  licentious,  as  useless  in 
the  world, as  mischievous,every  way  as  ill  men  as  ever.  And, 

3.  They  may,  by  mere  external  peace,  become  so  much 
the  worse  men.  That  may  be  an  occasion  to  them  of  their 
growing  worse  and  worse,  the  prosperity  of  fools  (i.  e.  of 
wicked  men)  slays  and  destroys  them,  Prov.  i.  32.  'Tis 
an  observation  that  runs  through  the  course  of  time,  that 
as  wars  at  length  beget  an  enforced  peace,  so  peace  infers 
free  trade  and  commerce,  and  that  plenty,  and  that  pride 
and  wantonness ;  so  these  rtm  us  back  in  an  easy  but 
unhappy  circle,  to  be  as  we  were,  in  war  again.  And  if 
that  prove  not  the  present  or  the  speedy  consequent,  that 
ensues  which  is  worse  than  war ;  unless  God  vouchsafe 
that  other  sort  of  blessing,  which  will  influence  and  better 
men's  minds.  Vice  springs  up  in  the  more  fattened  soil, 
men's  lusts  will  soon  prove  more  oppressive  tyrants  than 
they  can  have  freed  themselves  from,  by  the  justest  and 
mo.st  prosperous  war;  and  will  subdue  them  to  a  far  viler 
and  more  ignoble  servitude.  An  ingenious  writer  of  those 
affairs  observes,  that  the  former  Scipio"  opened  the  way  to 
the  Roman  power,  the  latter  to  their  luxury;  their  virtue 
languished,  and  they  were  conquered  by  their  own  vices, 
who  before  could  conquer  the  world. i>  That  noted  moral- 
ist says,  I-nfirmi  est  animi  non  posse  pati  divitins,  'tis  a 
ineak'mind  that  cannot  bear  a  prosperous  condition;  but 
where  are  there  minds  strong  enough  to  bear  it,  if  they  be 

b  Sen. 


PEACE  GOD'S  BLESSING. 


929 


not  blest  from  above  with  somewhat  better  than  that  pros- 
perity itself  1 

4.  Men  may,  notwithslanding  mere  external  peace,  be 
as  miserable  in  this  and  m  the  olher  world,  as  if  they  had 
never  laiown  it ;  and  much  more,  if  by  it  they  have  been 
the  more  wicked.  I  beseech  you  consider,  are  they  a 
blessed  people,  or  is  thai  a  blessed  man,  between  whom  and 
eternal  misery  there  is  but  a  breath  1  He  may  bul  breathe 
another  breath,  and  be  in  the  midst  of  flames;  is  he  happy 
this  moment,  that  may  be  as  miserable  as  any  devil  the 
next  1  Those  thm^s  can  only  be  complete  blessings  to 
any,  that  are  inseparable  ones,  and  that  will  make  them  for 
ever  blessed.  For  me  lo  have  but  such  a  blessing  as  does 
not  make  me  blessed;  what  an  unblest  blessing  is  this  I  A 
philosopher  can  tell  you,  blessedness  cannot  be  a  thing  se- 
parable from  myself;  not  a  ^^Mpiroi'  n,  Arist.  It  can  much 
less  be  such  a  thing  as  may  leave  me  mi.serable  to  all  eter- 
nity, least  of  all  what  may  make  me  so,  by  degenerating 
into  a  curse,  as  Malachi  ii.  2.  Therefore  lhe.se  are  demon- 
strations, that  mere  external  peace,  without  such  additions 
as  you  have  heard  of,  can  never  he  a  complete  blessing,  nor 
such  as  can  be  understood  vouchsafed  to  the  people  of 
God  as  their  ultimate  and  consummative  felicity.  It  must 
in  the  mean  time  be  acknowledged,  that  as  a  people  may 
belong  to  God  externally,  more  than  another  people;  and 
may  sometime  he  externally  more  reformed  than  at  other 
times,  so  peace,  with  other  external  good  things,  may  ihere- 
upoa  be  afforded  them,  as  less  expressive  marks  of  God's 
favour,  and  approbation  of  their  more  regular  course :  and 
by  the  tenor  of  God's  particular  covenant  with  the  people 
of  Israel,  might  more  certainly  be  expected  so  to  be.  Yet 
this  is  a  state  wherein  it  is  not  reasonable  or  safe  for  any 
finally  to  acquiesce. 

I  therefore  now  come  to  the  promised  use,  which  will 
correspond  to  the  two  general  heads  I  have  been  discours- 
ing of:  First,  lo  let  you  see — what  cause  of  thanksgiving 
we  have  in  reference  to  the  former,  the  blessing  of  peace 
abstractly  considered,  and — Secondly,  what  sort  of  suppli- 
cation we  have  in  reference  to  the  latter,  the  additions  ihat 
are  requisite  lo  make  it  a  complete  blessing. 

I.  As  to  the  former.  Since  peace  is  so  valuable  a  thing 
considered  apart,  as  you  have  heard  it  is;  this  points  out 
lo  us  ihe  mailer  of  thanksgiving,  for  which  this  day  is  ap- 
pointed, that  God  has  preserved  our  king,  amid.st  so  innu- 
merable dangers  abroad  ;  that  he  ha,s  brought  him  home 
to  us  in  safety  ;  that  he  has  made  him  the  instrument  of 
that  peace  that  we  find  is  at  length  brought  about,  wherein 
he  is  returned  to  us  a  greater  conqueror  then  if  he  had 
routed  and  desiroyed  never  so  potent  armies  of  our  enemies 
in  the  field.  We  have  reason  to  understand  the  matter  .so. 
By  prevailing  in  war,  he  had  only  conquered  by  force ;  by 
prevailing  for  peace,  he  has  conquered  by  wisdom  and 
goodness.  By  prevailing  in  war,  he  had  only  conquered 
the  bodily  power  of  our  enemies,  or  their  baser  part;  by 
prevailing  for  peace,  he  has  conquered  their  minds.  By 
prevailing  in  war,  he  had  brought  about  the  good  only  of 
one  side;  by  prevailing  for  peace,  he  has  brought  about  the 
real  benefit  of  bolh  sides,  a  far  more  diffusive  blessing. 
By  prevailing  in  war,  he  had  conquered  enemies;  by  pre- 
vailing for  peace,  he  has  conquered  enmity  itself  By  pre- 
vailing in  war,  he  had  overcome  olher  men  ;  but  in  pre- 
vailing for  peace,  considering  his  martial  spirit,  and  his 
high  provocations,  he  has  done  a  far  greater  thing,  he  has 
conquered  himself,  whom  none  ever  conquered  before. 
Besides  what  this  great  blessing  of  peace,  generally  consi- 
dered, contains  in  it.self,  we  ought  to  amplify  it  to  our- 
selves; being-brought  about  by  such  means,  wherein  we 
have  so  particular  a  concern.  This  ought  to  add  with  us  a 
very  grateful  relish  to  it,  for  it  is  a  glory  to  our  nation  that 
God  has  set  a  prince  on  the  Engli.sh  throne  that  could  sig- 
nify so  much  10  the  world  ;  the  beams  of  that  glory  God 
hath  cast  on  him,  reflect  and  shine  upon  his  people;  to  be 
made  the  head  among  olher  nations,  and  not  the  tail,  God 
hath  in  his  word  taught  us  not  to  count  it  an  inconsider- 
able thing.  And  it  is  our  more  peculiar  glory  that  our 
king  is  renowed,  not  by  throwing  death  and  destruction 
every  where  round  about  him,  but  by  spreading  the  bene- 
fits included  in  peace  through  the  neighbouring  nations; 
and  is  returned  lo  us,  leaving  the  rest  of  Europe  only  to 
lament  that  they  all  live  not  under  his  government.    I 


pray  God  he  may  meet  with  no  ungrateful  returns,  and 
that  none  may  be  so  ill  minded  as  to  grudge  at  power  so 
lodged  as  to  save  us,  who  were  less  concerned  at  Us  being 
lodged  where  il  could  only  be  designed  to  destroy  us.  In 
the  mean  time,  it  might  excite  us  to  the  higher  pilches  of 
thankfulness  to  Almighty  God,  for  this  blessing  of  the  pre- 
.senl  peace,  if  we  did  consider — both  what  it  hath  cost,  and 
— whereto  it  is  improvable.  But  the  formerconsideration 
I  shall  not  insist  upon,  lest  any  should  make  an  undue 
use  of  it;  and  ihe  latter  I  leave  to  the  following  head, 
which  we  are  next  to  proceed  to,  viz. 

Secondly,  To  show  what  matter  of  supplication  remains 
to  us,  upon  the  latter  account.  That  is,  with  reference  to 
such  things  as  are  yet  wanting  to  make  this  blessing  of 
peace  a  complete  blessing,  and  without  which  it  cannot  be 
understood  to  be  such;  but  we  may  be  left  at  last  a  most 
miserable  people,  and  so  much  the  more  miserable,  by  how 
much  the  higher  favours  we  have  to  account  for,  that  not 
being  improved  must  have  been  ihrown  away  upon  us. 
The  mercies  included  in  the  peace,  will  be  unimproved 
and  lost,  without  the  mentioned  additions.  Whereof  all 
the  several  heads  that  were  recited  belong  lo  one,  viz.  that 
of  spiritual  blessing.  That  therefore,  in  the  general,  we 
have  to  pray  for,  thai  God  may  be  said  to  bless  us  indeed, 
to  bless  us  in  blessing  us;  riz.  thai  he  would  bless  us  with 
spiritual  blessings,  in  the  heavenlies  (;'.  e.  in  heavenly 
ihing.s  or  from  the  heavenly  places)  in  Christ  Jesus,  sts 
Eph.  i.  3.  Let  us,  I  pray  you,  leain  to  distinguish  between 
a  self-desirable  good,  that  in  its  own  nature  is  such,  so  im- 
mutably and  invariably,  that  it  can  never  degeneiate,  or 
cease  to  be  such  ;  and  what  is  only  such  by  accident,  and 
in  some  circumstances  may  be  much  otherwise.  Spiritual 
good,  that  of  the  mind  and  .spirit,  and  which  makes  that 
better,  especially  that  which  accompanies  salvation,  (Heb. 
vi.  9.)  that  runs  into  eternity,  and  goes  with  us  into  the 
other  world,  is  of  the  former  sort.  External  good  is  but 
res  media,  capable  of  being  to  us  sometimes  good  and 
sometimes  evil  as  the  case  may  alter.  Blessings  of  this 
kind  may  become  curses,  Mai.  ii.  2.  I  will  curse  j'our 
blessings,  yea  I  have  cursed  them  already.  A  man's  table 
may  become  his  snare,  and  that  which  was  for  his  welfare, 
a  trap,  Ps.  Ixix.  22.  Merely  external  blessings  are  curses, 
when  they  become  the  fuel  of  lusts,  when  they  animate 
men  unlo  contests  against  Heaven,  rebellions  against  the 
Divine  government;  when,  like  Jeshurun,  men  wax  fat 
by  them,  and  kick  against  heaven,  Deui.xxxii.  This  we  are 
always  liable  to  till  spiritual  blessings  inlermingle  with  our 
other  blessings;  and  nothing  should  more  convince  the 
world,  that  the  kindest  and  most  benign  part  of  the  divine 
government  lies  in  immediate  influences  on  the  minds  of 
men  ;  and  that  consequently  their  own  felicity  depends 
thereon.  Let  all  Ihings  that'  can  he  imagined  concur  in 
the  kind  of  external  good,  and  they  can  never  make  him 
a  happy  man,  that  has  an  ill  mind  ;  he  will  always  be  his 
own  hell,  ami  carry  that  about  with  him  wheresoever  he 
goes  ;  he  will  be  a  conslant  spring  and  fountain  of  misery 
to  himself,  misery  and  he  cannot  be  separated  from  one 
another :  There  is  no  peace  to  the  wicked,  saith  my  God ; 
but  he  will  be  always  a  troubled  sea,  whose  waters  cast 
forth  mire  and  dirt,  Isa.  Ivii.  20,  21.  The  philosophy 
of  pagans  would  have  made  ihem  ashamed  to  place 
their  felicity  in  any  thing  without,  or  foreign  to  tnem- 
selves. 

But  we  are  Christians,  and  shall  we  not  much  more  be 
ashamed  lo  take  olher,  or  even  opposite,  measures  of  bless- 
edness, to  tho.se  which  are  given  us  by  our  Divine  Master! 
To  be  poor  in  spirit,  upon  just  accounts  mourners,  meek, 
hungry  and  thirsty  after  righteousness,  merciful,  pure  in 
heart,  peace-makers,  to  submit  to  be  persecuted  for  right- 
eousness sake,  these  are  his  characters  of  a  blessed  man; 
and  he  places  that  blessedness  i:self  in  congenerous  things, 
Matt.  V.  3,  4,  5,  &c.  Let  us  learn  from  him,  and  collect 
that  nothing  but  wickedness  can  make  us  miserable. 
AVhat  an  overflowing  deluge  have  we  in  view  I  tending  to 
subvert  our  religion  and  our  civil  state  together!  nor  have 
we  another  effectual  remedy  in  view,  but  the  Spirit  of  God, 
if  he  will  vouchsafe  to  pour  it  forth.  The  great  enemy  of 
mankind  is  come  in  upon  us  like  a  flood,  and  only  the 
Spirit  of  the  Lord  can  lift  up  asiandard  against  him,  Isa. 
li.x.  19.    The  Spirit  of  the  Lord  would  be  to  us  as  a  puri- 


930 


PEACE  GOD'S  BLESSING. 


fying  flame,  to  burn  up  our  fllthiness,  and  enkindle  in  us 
Ihat  divine  love,  that  would  make  us  zealous  of  good  works. 
And  this  should  be  with  us  tlie  matter  of  earnest  and  in- 
cessant supplicaiion,  not  with  diffidence,  for  he  will  give 
his  Spirit  to  them  that  ask  him,  Luke  xi.  13.  Nor  with 
diminishing  thoughts  of  the  nece.ssity  and  value  of  the 
gift ;  take  heed  of  that,  for  that  were  to  be  miserable,  and 
undone  by  a  principle;  to  be  misled,  by  a  profane  false 
judgment,  into  the  contempt  of  the  most  highly  valuable 
things,  that  are  mo'it  necessary  to  our  true  welfare  ;  and 
which  are  all  contained  in  the  gift  of  the  Spirit,  as  you  may 
see  by  comparing  Matt.  vii.  and  Luke  xi.  with  one  another. 
In  the  one  place  it  is  said,  he  will  give  good  things  to 
them  that  ask  him,  in  the  other  place  it  is  .said,  his  Spirit; 
implymg,  that  the  gift  of  the  Spirit  involves  in  it  all  good 
things.  And  certauily  nothing  can  be  good  to  any  man, 
till  he  hath  that  Spirit,  that  makes  him  good  ;  and  we  are 
greatly  concerned  to  supplicate  mightily  for  the  effusion  of 
that  blessed  Spirit,  for  these  two  purposes  especially.  First, 
that  there  may  be  a  larger  dilfu-sion  amongst  us  of  vital  re- 
ligion, whereby  we  shall  be  at  peace  with  God.  Secondly, 
that  Christian  love  may  more  abound,  whereby  Christians 
may  be  composed  to  mutual  peace,  and  more  disposed  to 
mutual  communion  with  one  another. 

1.  That  there  may  be  a  larger  diffusion  of  vital  religion. 
Wherein  stands  indeed  their  being  at  peace  with  God,  when 
there  is  a  mutual  amplexus  between  him  and  them,  mind 
touching  mind,  and  .spirit  spirit ;  when  he  does,  by  his  Spirit, 
embrace  the  spirits  of  men,  and  infuse  light  and  life  into 
them,  and  adapt  and  suit  them  for  his  communion.  To 
this  purpose,  we  have  great  cause  to  beg  and  supplicate 
earnestly,  for  a  greater  pouring  forth  of  his  Spirit,  that  this 
living  religion  may  spread  among.st  us;  for  we  appear  to 
be  under  a  doom,  while  it  does  not  so,  that  seeing  we 
should  see,  and  not  perceive,  &c.  Isa.  vi.  O  the  fearful 
guilt  incurred,  one  Lord's  day  afier  another !  When  gre.it 
as,seuiblies  meet  together,  multitudes  are  besought  and 
supplicated  that  they  would  be  reconciled  to  God,  but  too 
lew  listen  ;  peace  wiih  God  seems  not  a  valuable  thing  with 
us,  his  favour,  in  which  is  life,  is  little  set  by.  When  with 
many  a  one  a  treaty  is  continued,  in  order  to  peace,  through 
many  years,  seven,  ten,  twenty,  thirty,  nay  forty  years,  and 
yet  this  treaty  brings  not  about  a  peace  at  last;  but  they 
stand  out  .still  hardened  in  their  impenilency,  inlidelily, 
obstinacy,  enmity  against  God  and  his  Christ,  through  the 
power  and  dominion  that  an  earthly,  vain,  carnal  mind 
has  in  them,  and  over  Ihem;  what  can  our  peace  with  men 
signif^y  in  this  easel  What,  do  we  not  know,  that  the  friend- 
ship of  this  world  is  enmity  against  Godi  Jam.  iv.  4.  1 
John  ii.  15.  And  that  it  is  as  impossible  for  a  man  to  be 
a  sincere  lover  of  God,  and  an  over  intense  lover  of  this 
world,  as  to  have  two  Gods;  i.  e.  two  supreme  powers  to 
govern  him,  two  supreme  goods  to  satisfy  him.  This  must 
breed  a  perpetual  war,  till  the  case  alters  between  thee  and 
him  that  made  thee  ;  and  wo  to  him  that  strives  with  his 
Maker.  To  have  the  wrath  of  God,  armed  with  omnipo- 
tency,  engaged  against  thee;  and  yet  that  thou  shouldst 
not  covet  peace,  that  yet  thou  shouldst  not  cry  for  peace! 
To  have  the  peace-making  blood  of  thy  Redeemer  crying 
to  ihee,  O  be  at  peace  with  God!  to  have  him  that  shed 
it  thus  bespeaking  thee,  I  am  ready  to  do  the  part  of  a 
days-man,  I  have  died  upon  the  cro.ss  that  I  might  do  so, 
that  I  might  effect,  and  bring  about  a  peace  between  God 
and  thee;  I  am  ready  to  mediate,  make  use  of  me;  I  will 
undertake  on  God's  part,  that  he  shall  pardon  thee,  that 
he  shall  forgive  thee,  and  let  the  controversy  fall,  if  yet  thy 
heart  on  thy  part  will  yield,  melt,  and  relent,  and  thou  cry 
for  mercy.  He  came  with  this  design  into  this  world,  the 
proclamation  of  angels  at  his  coming  spoke  his  design; 
Glory  to  God  in  the  highest,  and  peace  on  earth,  and  good- 
will towards  men.  Shall  not  all  this  be  believed  1  or  shall 
men  pretend  to  believe  il,  and  not  consider  it,  or  not  look 
upon  it  as  a  considerable  thing'! 

2.  And  there  is  as  much  need  too,  that  we  supplicate  for 
this  Spirit,  as  a  Spirit  of  mutual  love  among  Christians,  to 
reconcile  them  to  one  another.  Which  indeed  is  also  but 
to  Christianize  them,  to  make  vital  religion  take  place  with 
them;  for  Ihat  same  Spirit  of  Christ,  which  animates  his 
body,  and  makes  them  his  living  members,  makes  them 
such  to  one  another.    And  the  matter  speaks  itself,  that  | 


opposite  spirit  unto  truly  Christian  peace  and  love,  which 
appears  amongst  us,  nothing  but  the  Spirit  of  Christ  can 
overcome  ;  we  are  not  to  expect  a  cure  of  our  disiempers 
in  this  kind,  but  by  the  pouring  forth  of  this  bles.sed  Spirit. 
And  if  Ihere  be  not  a  cure,  we  are  certainly  to  expect  the 
pouring  forth  of  his  wrath;  and  things  look  with  a  threat- 
ening aspect  upon  us  to  this  purpose.  Now  that  opportu- 
nity is  so  inviting,  God's  call  so  loud,  and  the  way  so  plain; 
that  yet  an  indisposition  to  peace  should  be  so  ob-tinate, 
that  breaches  should  be  kept  open  by  trifles  and  unac- 
countable things  of  which  no  man  of  sense  can  pretend  to 
give  an  account;  that  there  is  strife  too  manifestly,  not  from 
the  love  of  truth,  whereof  not  one  hair  needs  be  lost,  (nor 
of  any  other  valuable  thing,)  but  merely  from  the  love  of 
strife;  when  as  to  the  most  material  and  important  truths, 
men  are  agreed,  but  would  seem  to  disagree,  they  mean 
the  same  things,  but  impute  to  one  another  a  different 
meaning,  and  pretend  to  know  the  others'  mind  better  than 
themselves,  that  on  that  pretence  they  may  quarrel  with 
them:  all  this  looks  fatally.  And  our  unjust  angers  at  one 
another  are  too  expressive  of  God's  just  anger  with  ns  all; 
that  his  good  Spirit,  that  Spirit  of  love,  peace,  kindness, 
benignity  is  so  notoriously  resisted,  vexed,  grieved,  and 
despited  by  us.  And  the  consequences  are  likely  for  some 
time  to  be  very  dismal ;  though  when  God  haih  proceeded 
in  a  way  of  punitive  animadversion,  so  far  as  he  shall  judge 
necessary  for  the  vindication  of  his  own  name,  and  ihe 
honour  of  our  relision  so  scandalously  misrepresented  to 
the  world,  it  will  be  easy  to  him  by  one  victorious  effort  of 
that  spirit  to  reduce  the  Christian  church  to  its  original 
genuine  temper,  and  make  it  shine  again  in  its  own  nalive 
light  and  lustre.  But  in  the  mean  time,  1  cannot  see  that 
there  is  greater  need  of  an  overpowering  influence  of  the 
Holy  Ghost  to  draw  men  into  union  with  Christ,  and  ihere- 
by  to  bring  back  apostate  souls  to  God,  or  to  work  in  them 
faith  and  repentance;  than  lo  bring  Ihem  into  union  upon 
Christian  terms  with  one  another.  Or  ihat  the  love  of  this 
world,  or  any  of  the  most  ignominious  sensual  lust,  or  vice, 
(drunkenness,  gluttony,  or  any  other,)  are  more  hardly  or 
more  rarely  overcome,  than  the  envy,  wrath,  malice,  which 
Christians  ordinarily  are  not  at  all  shy  of  expressing  to- 
ward one  another. 

I. speak  upon  some  experience,  lamenting  that  having  this 
occasion  (which  scn.se  of  duty  will  not  let  me  balk)  1  have 
also  so  much  cause  to  mention  that  foregoing  observation. 
For  I  cannot  forget,  that  sometime  discoursing  with  some 
very  noted  persons,  about  the  business  of  union  among 
Christians,  ii  hath  been  freely  granted  me,  that  there  was 
not  so  much  as  a  principle  left  (among  those  the  discourse 
had  reference  to)  upon  which  to  disagree;  and  yet  ti  esame 
fixed  aversion  to  union  continued  as  be  ore,  as  a  plain 
proof  they  Were  not  principles  but  ends  we  were  still  to 
differ  for.  In  this  case  what  hut  the  power  of  an  Almighty 
Spirit  can  overcome  1  To  quote  texts  of  Scripture  upon 
such  occasions  signifies  nothing  even  to  those  who  profess 
a  veneration  for  those  holy  oracles  of  God.  Let  such  places 
be  mentioned  as  are  expressly  directed  against  division, 
wraih,  strife,  slandering  or  backbiting  one  another,  and  they 
avail  no  more,  than  if  the  vice  were  the  virtue,  or  the  virtue 
the  vice ;  no  more  than  if  it  were  a  command  lo  Christians 
to  malign,  to  traduce,  to  backbite  one  another.  To  urge 
so  plain  and  numerous  scriptures  in  these  cases,  it  is  lo  as 
little  purpose,  as  to  oppo.se  one's  breath  lo  a  .storm  ;  it  is 
the  same  thing,  as  if  all  scriptures,  thai  had  any  aspect  or 
look  this  way,  were  quite  put  out  of  the  canon  ;  and  all 
this,  with  men  zealous  for  the  divine  authority  of  the  Scrip- 
ture. And  indeed  it  is  come  to  that  pass,  a^  to  look  like  a 
jest  to  expect  that  any  man  should  be  swayed  by  Scripture, 
or  Ihe  most  convincing  reason  agreeable  thereio,  against 
his  own  passion,  or  humour;  or  against  the  (supposed, 
though  never  so  grossly  mistaken)  interest  of  his  parly. 

Nor  is  it  mere  peaee  that  is  to  be  aimed  at,  but  free  mu- 
tual Christian  communion  with  such,  as  do  all  hold  the 
head,  Christ.  As  peace  between  nations  infers  oommerce; 
so  among  Christian  churches,  it  ought  to  infer,  a  fellowship 
in  acts  of  worship.  I  wish  there  were  no  caiuse  to  say  ihis 
is  declined,  when  no  pretence  is  left  against  it,  but  false 
accusation;  none  but  what  must  be  supported  by  lying 
and  calumny.  Too  many  are  busy  at  inventing  of  Ihat 
which  is  no  where  to  be  found,  that  exists  not  in  the 


PEACE  GOD'S  BLESSING. 


931 


nature  of  things,  that  they  may  have  a  colour  for  continu- 
ed distance.  And  is  not  this  to  fly  in  the  face  of  the  au- 
thority under  which  we  live,  i.  c.  ihe  ruling  power  of  the 
kingdom  of  Christ,  the  Prince  of  pence  1  'Tis  strange  they 
are  not  ashamed  to  be  called  Christians,  that  they  do  not 
discard  and  abandon  the  name,  that  can  allow  themselves 
in  such  things!  And  'lis  here  to  be  noted,  that  'tis  quite 
another  thing,  wh.'it  is  in  itself  true  or  false,  right  or  wrong; 
and  what  is  to  be  a  measure  or  boundary  of  Christian 
communion.  Are  we  yet  to  learn  that  Christian  commu- 
nion is  not  amongst  men  that  are  perfect;  but  that  are  la- 
bouring under  manifold  imperfections,  both  in  knowledge 
and  holiness !  and  whatsoever  mistake  in  judgment,  or 
obliquity  in  practice,  can  consist  with  holding  the  head, 
ought  to  consist  also  with  being  of  the  same  Christian 
communion  ;  not  the  same  locally,  which  is  impossible, 
but  the  same  occasionally,  as  any  providence  invites  at  this 
or  that  lime,  and  mentally  in  heart  and  .spirit  at  all  times. 
And  to  such  peace  (and  consequenlly  communion)  we  are 
all  called  in  one  body,  Col.  iii.  15.  We  are  expressly  re- 
quired to  receive  one  another,  (which  cannot  but  mean 
into  each  other's  communion,)  and  not  to  doubtful  dispu- 
tations, Rom.  xiv.  1.  If  any  be  thought  to  be  weak,  and 
thereupon  to  differ  from  us  in  some  or  other  sentiments,  if 
the  difference  consist  with  holding  the  head,  they  are  not, 
because  they  are  weak,  to  be  refused  communion,  but  re- 
ceived ;  and  received  because  the  Lord  has  received  Ihem, 
ver.  3.  All  that  we  should  think  Christ  has  received  into 
his  communion,  we  ought  to  receive  into  ours,  Rom.  xv. 
7.  Scriptures  are  so  express  to  this  purpose  that  nothing 
can  be  more.  And  indeed  to  make  new  boundaries  of 
Christian  communion  is  to  make  a  new  Christianity,  and 
a  new  Gospel,  and  new  rules  of  Christ's  kingdom  ;  and  by 
which  to  distinguish  subjects  and  rebels,  and  in  effect  to 
dethrone  him,  to  rival  him  in  his  highest  prerogative  ;  viz. 
the  establishing  the  terms  of  life  and  death,  for  men  living 
under  his  Gospel.  It  is  to  confine  salvation,  in  the  means 
of  it,  to  such  or  such  a  party,  such  a  church,  arbitrarily 
distinguished  from  the  rest  of  Christians  ;  as  if  the  privi- 
leges of  his  kingdoiu  belonged  to  a  party  only;  and  that 
for  instance,  the  Lord's  table  were  to  lose  its  name,  and 
be  no  longer  so  called,  but  ihe  table  of  this  or  that  church, 
constituted  by  rules  of  their  own  devising.  For  if  it  be 
the  Lord's  table,  they  are  to  keep  it  free,  lo  be  approached 
upon  the  Lord's  terms,  and  not  their  own.  In  the  mean 
time,  what  higher  invasion  can  there  be  of  Christ's  rights  1 
And  .since  the  Christian  church  became  .so  over-wise 
above  what  is  written,  in  framing  new  doctrines,  and  rules 
of  worship;  how  miserably  it  hath  languished,  and  been 
torn  in  pieces,  they  cannot  be  ignorant,  who  have  read 
any  thing  of  the  history  of  it. 

And  indeed  there  is  not  a  difference  to  be  found, 
amongst  them  that  hold  the  head,  but  must  be  so  minute, 
that  it  cannot  be  a  pretence  for  refusing  communion  ;  for 
true  Christian  charity  will,  at  least,  resolve  it  into  weak- 
ness. And  men  are  generally  so  kind  lo  themselves,  that 
he  from  whom  another  differs,  will  be  very  apt  to  think 
himself  the  stronger;  then  does  the  rule  conclude  him, 
You  that  are  strong  bear  ihe  infirmities  of  the  weak,  and 
do  not  dispute  with  them,  but  receive  them.  This  obliga- 
tion immediately  lies  on  the  strong,  and  therefore  must 
take  hold  of  them  that  think  ihem.selves  so,  net  to  dispute 
with  the  others,  but  receive  them;  because  the  Lord  has 
received  them.  Does  he  lake  them  inio  his  communion, 
and  will  no!  you  take  them  into  yours'?  To  pnfess  want 
of  charily  in  excuse  is  to  excuse  a  fault  by  a  wickedness; 
it  is  to  usurp  Christ's  judgment  seat,  and  invade  his  office, 
Rom.  xiv.  4, 10.  Therefore  wheresoever  there  is  anv  such 
ca.se  lo  be  found,  that  let  a  man  be  never  so  sound  in  ihe 
faith,  never  so  orthodox,  lei  him  be  in  all  things  else  never 
so  regular  through  his  whole  conversation,  if  he  do  nol 
submit  to  some  doubtful  ihing,  thought  perhaps  a  mailer 
of  indifTerency  on  the  one  side  and  unlawful  on  ihe  oiher; 
this  person  must  be  excluded  Chri-stian  communion  for  no 
other  known  pretence,  but  only  that  he  presumed  lo  doubt 
somewhat  in  the  imposed  terms  :  for  this  very  doubt  he  is 
to  be  treated  as  a  heathen  or  publican,  or  indeed  nomoreto 
be  received  into  our  communion,  than  a  dog,  or  a  swine. 
How  will  this  be  justified  at  Christ's  tribunal  I    But  how 


much  less  justifiable  is  it,  if  not  only  communion  be  re- 
fused, but  ruin  designed,  to  such  as  diffijr  from  us,  about 
those  our  arbitrary  additions  to  Christ's  rules,  and  boun- 
daries of  Christian  communion  I  And  scarce  can  very  se- 
rious persons  (even  in  so  serious  a  matter)  forbear  to  smile, 
when  they  see  them  that  have  done  so  much  harm  to  their 
fellow-Christians  attempt  to  justify  it,  only  in  effect  from 
their  having  power  to  do  it ;  which  would  as  well  justify 
any  ihing,  since  no  man  does  what  he  could  not  do. 

iVor  yet  do  I  look  upon  this  proneness  lo  innovate,  and 
devise  other  terms  of  Christian  communion  than  Christ 
haih  himself  appointed,  as  the  peculiar  character  of  a 
party;  but  as  a  symptom  of  thedisea-^ed  state  of  the  Chris- 
tian church,  too  plainly  appearing  in  all  parties:  as  I  also 
reckon  it  too  low  and  narrow  a  design,  to  aim  at  a  oneness 
of  communion  among  Christians  of  this  and  that  single 
parly  and  persuasion;  which  would  but  make  .so  much 
the  larger  ulcus  and  tumor,  a  greater  unnalural  aposlem 
or  secession,  in  the  sacred  body  of  our  blessed  Lord. 
Nothing  in  this  kind  can  be  a  design  worthy  of  a  Chris- 
tian, or  suitable  to  the  Spirit  of  Christ ;  but  to  have  Chris- 
tian communion  extended,  and  limited,  according  lo  the 
extent  and  limits  of  visibly  serious  and  vital  Christianity. 
And  hereof,  thai  distinguishing  judgment,  which  is  neces- 
sary, is  as  little  difiicult,  as  in  private  conversation  be- 
tween a  visible  friend  and  a  visible  enemy  ;  or  in  public 
and  political,  between  a  visible  subject  and  a  visible  rebel. 
So  far  as  a  discrimination  can,  and  according  lo  Christ's 
rules  (not  our  own  unbounded  fancies)  ought  lo  be  made, 
any  serious  living  Christian,  of  whatsoever  parly  or  de- 
nomination, 1  ought  to  communicate  wilh  as  such,  and 
with  only  such.  For  living  Christians  to  sever  from  one 
another,  or  to  mingle  with  the  dead,  is  an  equal  trans- 
gression ;  nor  must  our  judgment  of  any  such  case  be 
guided  by  mere  charity;  but  must  guide  it,  being  itself 
guided  by  the  known  laws  of  Christ. 

To  sum  up  all ;  then  shall  we  be  in  happy  circumstances, 
when  once  we  shall  have  learned  to  distinguish  belween 
the  essentials  of  Christianiiy,  and  accidental  appendages: 
and  belween  accidents  of  Christ's  appointing,  and  of  our 
devising;  and  to  dread  affixing  of  our  own  devices  to  so 
sacred  an  institution.  Much  more,  when  every  truth  or 
duly,  contained  in  Ihe  Bible,  cannoi  be  counied  essential 
or  necessary;  when  we  shall  have  learnt  not  only  not  to 
add  inventions  of  our  own  lo  that  sacred  frame,  hut  much 
more  not  lo  presume  to  insert  them  into  the  order  of  essen- 
tials or  necessaries,  and  treat  men  as  no  Christians  for 
warning  them.  When  the  Gospel  shall  have  its  liberty 
to  the  utmost  ends  of  the  earth.  When  the  regenerating 
Spirit  shall  go  forth  wilh  it,  and  propagate  a  divine  and 
God-like  nature,  every  where  among  men.  When  rege- 
neration shall  be  understood  to  signify  the  communicating 
of  such  a  nature  and  such  disposi:ions  to  men.  When 
the  weight  of  such  words  comes  to  be  apprehended.  (He 
that  hatelh  his  brother,  abidelh  in  dealh,  1  John  -2.)  When 
to  be  born  of  God,  ceases  to  signify  wilh  us,  being  prose- 
lyied  to  this  or  that  church,  formed  and  distinguished  by 
human  device.  When  religious  pretences  cease  to  .serve 
political  purposes,  when  the  inleresl  of  a  parly  ceases  to 
weieh  more  wilh  us,  than  the  whole  Christian  interest. 
When  sinceriiv  shall  be  thought  the  noblest  embellish- 
ment of  a  Christian.  When  ihe  wolf  also  shall  dwell 
wilh  the  lamb,  and  ihe  leopard  shall  lie  down  wiih  the  kid; 
and  Ihe  calf,  ard  the  vouns  lion,  and  the  fa'ling  together, 
and  a  litile  child  shall  lead  ihem.  And  ihe  cow  and  ihe 
bear  shall  feed,  their  young  ones  shall  lie  down  together. 
And  Ihe  lion  shall  eat' straw  like  theox.  And  ihe  sucking 
child  shall  pinv  on  ihe  hole  of  ihe  asp,  and  the  weaned 
child  shall  put  his  hand  on  the  cockatrice' den.  They  shall 
not  hurt  nor  desirov  in  all  mv  holy  mountain:  for  the 
earth  shall  be  full  of  the  knowledge'  of  the  Lord,  as  the 
waters  cover  the  sea,  Isa.  xi.G,  7,  8,  9.  Then  will  our 
ppace  be  as  a  river,  and  our  righteousness  as  the  waves  of 
Ihe  sea,  Isa.  xlviii.  18.  And  the  glorious  Lord  will  him- 
self be  to  us  a  place  of  broad  waters,  ch.  xxxiii.  21. 
Where  straits,  and  rocks,  and  shelves,  shall  no  more  af- 
fright or  endanger  us.  But  if  these  things  take  no  place 
wilh  us,  then  have  we  cause  to  apprehend,  that  the  things 
of  our  peace  are  yet  hid  from  our  eyes. 


A  SERMON 


FOR  THE  REFORMATION   OF   MANNERS. 


ROMANS  XIII.  4. 


rOB  HE  IS  THE  MINISTER  OF  GOD  TO  THEE  FOR  GOOD. 


The  temper  of  this  our  present  assembly  ought  to  be  not 
only  serious,  but  also  mournful;  for  the  occasion  it  hath 
reference  to,  is  both  very  important,  and  most  deplorable, 
and  requires  to  be  attended  lo,  as  with  very  intense  consi- 
deration, so  with  deep  sorrow.  Even  rivers  of  tears  run- 
ning down  our  eyes,  as  the  words  are,  Psal.  cxix.  136. 
could  not  more  than  equal  the  sadness  of  the  case,  i.  e.  the 
same  there  mentioned;  because  men  (as  is  meant  by  the 
indefinite  they)  kept  not  God's  law.  That  there  should  be 
such  disorders  in  ihe  intellectual  world  !  That  rea.sonable 
creatures  should  be  so  degenerate,  that  'tis  become  hardly 
accountable  why  they  are  called  .so  !  They  are  said  to  be 
consiiiuted  and  distinguished  by  reason,  but  disdain  to  be 
governed  by  it,  accounling  their  senses  and  their  vices 
their  bctler  and  wiser  directors.  With  us  the  case  is  yet 
worse  !  that  in  a  Christian  cily  and  kingdom  the  insolcn- 
cies  of  wickedness  are  so  high,  tumultuaie  atsuchta  rale, 
and  so  daringly  assault  heaven,  that  the  rigour  of  laws, 
the  severity  of  penalties,  the  vigilancy  and  justice  of  ma- 
gistrates, with  the  vigorous  assisting  diligence  of  all  good 
men,  in  their  several  stations,  are  more  necessary,  than 
sufhcient  to  repress  them.  The  same  considerations  that 
should  excite  our  zeal,  ought  also  to  influence  our  grief; 
and  the  more  apparently  necessary  it  is  ihat  all  pos.sible 
endeavours  be  used  for  redress,  and  the  .stronger  and  more 
convictive  arguments  can  be  brought  to  evince  it,  the 
deeper  sense  we  ought  to  have  of  the  evils  that  create  this 
necessity,  and  the  more  feelingly  we  should  lament  them. 
Andif  Ihisbe  the  lemper  of  this  as.sembly,  and  of  all  other, 
upon  this  occasion,  this  would  give  us  measures,  and  set 
us  right,  as  to  the  whole  business  of  such  a  season.  No- 
body will  then  think  it  should  be  the  business  of  the  ser- 
mon, to  please  curious  ears,  or  of  the  hearers  lo  criticise 
upon  the  sermon,  or  that  it  ought  to  be  my  present  business 
to  compliment  the  worthy  persons  that  have  a.ssocia:ed  on 
this  account,  how  laudable  soever  their  undertaking  is. 
But  it  will  be  the  common  agreed  business  of  us  all,  lo 
take  to  heart  the  sad  exigency  of  the  case,  lo  be  suilably 
affected  with  it,  and  quickened  to  what  shall  appear  lo  be 
our  duty  in  reference  therelo.  And  though  the  words  I 
have  read  do  more  directly  respect  the  part  and  office  of 
rules,  yet  since  there  is  that  relation  between  them  that 
govern,  and  those  that  are  under  government,  that  the 
duty  of  the  one  will  plainlv  imply  and  connote  the  duty  of 
the  other ;  I  shall  so  consider  the  words,  as  ihey  may  have 
a  direct  or  collateral  reference  to  all  sorts  of  hearers;  and 
do  point  out  the  duty,  as  well  of  them  that  live  under  go- 
vernment, as  of  them  that  govern. 

We  are  therefore  to  lake  notice,  that  the  text  admits, 
either  of  an  absolute  consideration,  or  a  relative.  Abso- 
lulely  considered,  'tis  in  assertion;  rdativeh/,  it  is  in  an  ar- 
gunient,  as  the  inlroductive  particle,  far,  shows,  1.  For 
the  absolute  consideration  of  the  words,  as  they  are  an 
assertion,  we  are  to  see  what  they  assert.  The  person 
spoken  of  under  the  term  He,  is  any  ruler,  supreme  or 
subordinate,  as  in  that  parallel  text,  which  we  may  take 


for  a  comment  upon  this,  is  expressed,  I  Pel.  ii.  13, 14.  Sub- 
mit yourselves  to  every  ordinance  of  man  for  the  Lord's 
sake,  wheiher  lothe  king  as  supreme,  or  to  governors  sent 
by  him,  for  the  punishmeni  of  evil-doers,  and  for  Ihe  praise 
of  them  ihatdo  well.  The  words  ifoixriui,  and  ap^ovm,  used 
in  this  context,  admit  of  Ihe  same  extent.  So,  among  others, 
that  great  man  Grotius  understands  this  place  also,  not 
only  of  kings  and  princes,  but  whosoever  are  the  Tutores 
sta,tusjmblici,{borrowing  that  expression  from  Seneca,)  any 
that  are  to  take  care  of  Ihe  public  slate,  by  w  haisoever  name 
they  are  designed.  Indefinitely,  any  magislraie  whatsoever. 
That  which  is  said  of  such  a  one,  contains  an  account  of 
the  original,  and  ihe  end,  of  his  office  and  power.  The 
original  oi\l,  that  he  is  the  minister  of  God,  which  signifies 
he  is,  as  such,  to  ac:  only  by  his  authority,  derived  from 
him  ;  as  ver.  1.  There  is  no  power  but  from  God,  and  ihe 
powers  lhat  be,  are  ordained  of  God.  Which  also  implies, 
Ihat  such  power  is  lo  be  used  for  God,  and  lhat  conse- 
quenlly  God  is  lobe  the  ruler's  first  and  last ;  and  he  is  to 
be  subordinate  lo  God,  both  as  his  principle  and  end.  Act- 
ing by  his  authority,  he  is  by  consequence  to  act  for  his  in- 
terest; his  minister,  or  servant,  is  lo  serve  him. 

But  besides  what  is  thus  implied  of  Ihe  general  and  ul- 
timate end  of  the  magistrate's  power,  in  what  is  more  di- 
rectly said  of  the  original  of  it ;  we  have  also  a  more 
explicit  account  of  the  end  of  it,  viz.  the  next,  and  more 
particular  end,  which  is  two-fold.  The  end  for  mhom,  in- 
definitely expressed.  For  thee,  i.  e.  for  every,  or  any  one 
that  lives  under  government ;  and  by  consequence,  the 
whole  governed  community.  For  all  the  parts  make  up 
the  whole.  And  further  we  have  the  end  for  leliot..  viz. 
for  good,  the  good  of  each  individual,  and  of  the  whole 
communily,  as  comprehending  all  the  individuals.  Thus 
we  see  what  the  words  contain  absolutely  considered,  as 
Ihey  are  an  assertion. 

2.  We  are  lo  consider  them  relatively,  as  Ihey  are  ar 
argmncnt.  So  Ihe  particle,  for,  shows  their  relation,  and 
directs  us  backward,  where  we  shall  -see  what  Ihey  argue. 
And  we  find  ihey  are  brought  in  to  enforce  the  duly  before 
enjoined,  M-hich  is  two-fold. — Primary,  and  more  principal. 
— Conseqaential,  deduced  from  the  former. — The  primary 
duty  is  thai  ver.  1.  Let  every  soul  be  subject  to  the  higher 
powers,  or  to  the  powers  that  are  above  us.  Some  blame 
the  comparative  expression,  snblimiorHms, higher,  for  which 
Ihere  is  no  pretence,  from  Ihe  word  i7rfptx:°""'"i  that  only  sig- 
nifies the  powersmentioned,to  beover  us, whether  in  a  high- 
er or  lower  degree. Let  them  be  less  or  more  above  us, we  are 
to  be  subject  to  them. — The  subsei/uent  duly  isdouble  :  first, 
lhat  thev  are  not  to  be  resisted.  A  doctrine  which  from  the 
terms  of  the  conlexl  is  capable  of  beingso. staled,  asneiiher 
to  be  just  matter  of  reproach  or  scandal  to  the  wise  and  good, 
nor  of  sport  and  laughter  lo  another  sort  of  men.  Bui  lhat 
is  not  my  present  business.  And  secondly,  lhat  they  are  not 
lo  be  (unduly)  dreaded;  or  apprehended  as  a  terror,  ?.«.  not 
otherwise,  than  (in  the  design  of  their  appointment)  they 
are  so,  riz.  to  evil  works  and  the  workers  of  them,  not  to 


DUTY  OF  CIVIL  MAGISTRATES. 


933 


the  good,  ver.  3.  A  fear  of  reverence  is  indeed  due  from 
all  to  iheir  character,  and  the  dignity  of  their  station ;  a 
filial  fear,  that  of  children,  for  they  are  the  fathers  of  their 
country ;  not  a  servile,  or  that  of  slaves,  except  Irom  such 
as  are  so ;  evil-doers,  who  are  slaves  of  the  vilest  and  more 
ignoble  sort ;  to  their  own  lusts,  that  enslave  their  minds, 
which  might  otherwise  enjoy  the  most  generous  liberty, 
under  the  meanest  and  more  oppressive  external  servitude. 
The  text,  accordmg  to  its  immediate  reference,  is  but  an 
amplihcation  of  the  reason  alleged,  why  the  magistrate  is 
not  to  be  looked  upon  wiih  terror  and  affright,  by  any  but 
such  as  resolve  upon  a  profligately  wicked  course  of  lifC; 
not  by  such  as  intend  only  a  course  of  well-doing.  For 
if  thou  be  such,  he  is  the  minister  of  God  to  thee  for  good ; 
his  sword  is  only  formidable  when  it  fetches  its  blow  from 
above,  when  it  is  bathed  m  heaven,  as  we  may  borrow  the 
words,  Isa.  xxxiv.  5.  when  it  is  wielded  according  to  divine 
appointment,  and  God  and  he  concur  in  the  same  stroke. 
When  it  is  otherwise,  'tis  true  thai  the  fallible  or  unright- 
eous human  ruler  may  for  well-doing  afflict  thee,  and 
therein  do  thee  wrong,  but  he  can  do  thee  no  hurt,  even 
though  the  stroke  were  mortal,  Luke  xii.  4.  for  our  Lord 
forbids  the  fear  of  what  is  no  worse  ;  so  said  Socrates  of 
them  that  persecuted  him  to  death,  Thev  can  kill  me,  but 
cannot  hurt  me.  Who  is  it  that  can  harm  you  (saith  a 
great  apostle)  if  ye  be  followers  of  that  which  is  good  7  1 
Pet.  iii.  13.     And  'tis  added,  ver.  14.    If  ye  suffer  for 

righteousness  sake,  happy  are  ye And  hath  any  man 

reason  to  be  afraid  of  being  happy  1 

But  though  this  be  the  more  immediate  reference  of  the.se 
words,  ''  He  is  the  minister  of  God  to  thee  for  good,"  and 
is,  therefore,  not  to  be  unduly  feared,  they  do  vet  ultimately 
and  more  principally  respect  the  grand  precept  first  laid 
down,  of  being  subject  to  the  powers  over  us.  Which  is 
evident,  for  that  upon  this  verv  ground,  and  the  interven- 
ing consideration,  which  further  illustrate  it,  this  same 
precept  is  resumed  and  pressed  upon  conscience,  and  a 
necessity  is  put  upon  it,  on  the  same  account,  Hz.  that 
because  the  magistrate  is  the  minister  of  God  for  good, 
and  is  to  be  a  terror  to  evil-doers,  and  hath  a  sword  put 
into  his  hands  for  that  purpose,  which  he  is  not  to  bear  in 
vain,  but  must  be  the  minister  of  God  in  this  kind,  riz. 
as  a  revenger,  to  execute  n-ralh,  upon  such  as  do  evil :  that 
therefore  we  must  needs  be  subject,  and  that  not  only  for 
wrath,  but  also  for  conscience  sake.     This  is  therefore  the 


by  him,  whom  God  hath  deputed  to  be  his  minister,  as  he 
is  to  promote  common  good,  and  be  a  terror  to  ihem  that 
do  evil.  This  was  the  just  claim  and  demand  of  that  ex- 
cellent prince,  Psal.  xciv.  IG.  Who  will  rise  up  for  nie 
against  the  evil-doers,  and  stand  up  for  me  against  the 
workers  of  iniquity "!  This,  according  to  lexicographers  of 
good  note,  is  the  import  of  that  word,  which  we  lay  such 
weight  upon,  and  accordingly  very  valuable  expositors  un- 
derstand this  place.  By  ihis  time  therefore  you  may  see 
what  place  and  order  these  words,  I  pitched  upon,  have  in 
the  series  of  the  apostle's  discourse ;  and  thereupon  what 
aspect  they  have  upon  the  design  for  which  we  are  met; 
pursuant  whereto,  they  admit  of  being  thus  summed  up. 

That  for  this  reason,  and  under  this  notion,  as  the  ma- 
gistrate is  to  be  a  terror  lo  them  that  do  evil,  and  therein 
God's  minister  for  good  to  them  over  whom  he  is  set ;  it 
belongs  to  every  soul,  or  to  all  persons  under  his  govern- 
ment, lo  be  each  one  in  his  station,  and  according  to  his 
capacity,  actively,  and  with  their  own  design,  subordinate 
and  subservient  to  him  herein. — In  speaking  lo  this  I  shall 
show, — I.  That  the  magistrate  is  Goil's  minister,  upon  the 
mentioned  account.  ll.  That  therefore  such  duty  is  in- 
cumbent upon  all  that  live  under  government.  The  former 
whereof  is  a  doctrinal  proposition,  the  other  the  use  of  it. 

I.  That  the  magistrate  is  the  minister  of  God  for  the 
good  of  Ihem  over  whom  he  is  set.  This  we  are  to  consi- 
der by  parts. 

That,  1.  He  is  God's  minister.  Hereof  none  can  doubt, 
who  doubt  or  deny  not  the  being  of  God.  His  being 
God's  minister,  sigiifies  his  deriving  his  power  from  him. 
Who  else  can  Se  the  fountain  of  power,  but  he  who  is  the 
fountainofa)!  Beingi  'Tis  true,  the  governing  power  hath 
not  been  always  derived  the  same  way,  but  it  hath  been 
alwavs  from  the  same  fountain  When  God  was  pleased 
to  have  a  people  within  a  peculiar  sort  of  enclosure,  more 
especially  appropriate  to  himself;  he  was  very  particular 
in  signifying  his  will,  concerning  all  materia!  things  that 
concerned  their  government.  What  the  form  of  it  should 
he.  What  persons  should  govern,  or  in  what  way  the 
power  and  right  to  govern  should  descend,  and  be  convey- 
ed to  them.  What  laws  they  should  be  governed  by. 
What  the  methods  should  be  of  governing,  according  to 
those  laws. 

Since  it  is  very  evident  much  is  left  to  the  prudence  of 
men,  always  to  be  directed  by  general  rules  of  equity,  and 


principal  relation  of  these  words,  viz.  as  an  argument  to    a?  these  allow,  by  immediate  interpositions  of  his  own  pro 


prove  that  he,  the  magistrate,  is  the  minister  of  God  to  us 
for  good ;  that  therefore  we  ought  not  only  not  lo  resist 
him,  when  he  is  doing  his  dutv,  nor  be  afraid  of  him  when 
we  are  but  doing  ours;  but  that  we  also  ought  to  be  sub- 
ject to  him;  and  that,  not  only  that  we  may  escape  wrath, 
bin  that  we  may  satisfy  conscience.  This 'is  therefore  the 
relation,  according  whereto  we  shall  consider  ihese  words, 
viz.  as  they  are  an  argument  to  enforce  the  required  sub- 
jection. Which  subjection,  that  we  may  the  more  fully 
apprehend,  'twill  be  requisite  with  the  more  care  to  consider 
the  propriety  of  the  word  used  to  express  it.  It  is  s  word 
that  carries  order,  rj^',;,  in  Ihe  bowels  rl'  it,  vir..ra<r<r;c9o., 
ver.  1.  and  iirorAa'rcaBai,  ver.  4.  and  with  the  preposition 
iTo,  it  signifies  order  under  another,  as  of  inferiors  under 
superiors;  it  imports  therefore  not  to  be  subject  only,  but 
subordinate  and  subservient.  And  Ihe  form  wherein  it  is 
here  used,  admitting  of  its  heing  taken  not  strictly  in  the 
passive  sense,  but  in  the  middle,  whereupon  it  may  be  in- 
differently capable  of  being  rendered  actively,  rtc.  not  onlv 
to  be  subordinate,  but  by  your  own  act,  and  with  j'our  own 
design,  subordinate  yourselves  to  the  magistrate,  come  into 
order  under  him,  a<;  he  is  God's  minister  invested  by  him 
with  power  for  such  and  such  purposes.  This,  without 
straining,  carries  the  sense  yet  higher. 

And  whereas  rnj,;  is  a  word  of  known  military  import, 
and  signitie?  the  order  of  an  army  formed  for  battle,  wherein 
every  one  knows  his  own  rank,  place,  and  station',  'tis  as  if 
it  were  said,  lake  3'our  place,  come  into  rank,  that  you  may, 
under  the  commander's  conduct,  in  acic  .i/arc, 'stand  in 
order  of  battle  ;  as  the  word  I'liTirauirroSiii,  rendered  to  re- 
sist the  ruler,  is  ex  adrerso  in  acie  stare,  to  stand  in  rank, 
or  in  battalia,  against  him.  You  are  not  only  not  to  resist' 
but  you  are  to  assist,  and  in  your  place  and  station  stand 


idence  ;  I  resolve  this  discourse  shall  be  involved  in  no 
'  controversies,  and  therefore  shall  not  determine,  nor  go 
about  to  dispute  as  to  what  is  so  lefi,  how  much  or  how 
little  that  may  be.  But  it  is  plain  and  indisputable,  that 
t.'ie  governing  power  he  reserves,  and  claims  to  himself; 
i.  e.  not  to  exercise  it  himself  immediately,  in  a  political 
way  ;  but  to  communicate  and  transmit  it  to  Ihem  that 
shall.  So  that  in  what  way  soever  it  is  derived  to  this  or 
that  person,  or  under  whatsoever  form,  the  conferring  of 
it  he  makes  his  own  act:  as  we  find  it  said  lo  Nebuchad- 
nezzar, Dan.  ii.  37.  The  God  of  heaven  hath  given  thee 
a  kingdom.  And  he  is  told,  ch.  iv.  32.  The  Most  High 
ruleth  in  Ihe  kingdoms  of  men,  and  giveth  them  to  whom- 
.soever  he  will.  And  so  much,  5'ou  see,  is  in  this  context 
asserted  lo  him  over  and  over.  Two  things  are  plain  in 
this  matter — That  it  is  the  mind  of  God  there  should  be 
such  a  thing  as  magistracy  and  government  in  this  world 
— And  again,  that  men  shall  be  governed  by  men,  by  some 
or  other  of  themselves:  who  shall  be,  as  the  text  speaks, 
God's  ministers.  As  he  is  the  original  of  the  governing 
power,  the  administration  shall  be  in  them.  And  of  the 
mind  of  God  in  both  these  there  is  sufficient  indication  by 
the  very  law  of  nature  ;  how  is  it  conceivable  such  senli- 
menls  should  be  so  common,  if  they  were  not  from  a 
common  cause  "  He  seems  to  me  to  have  determined  well 
(if  it  be  considered  in  what  way  the  course  of  nature  is 
now  continued,  and  by  whom  all  things  consist)  that 
makes  Ihe  governing  power  lo  be  from  God,  as  the  Author 
of  nature;"  and  that  though  government,  as  it  is  such  and 
such,  he  juris  hnmani,  it  h  juris  divini  absolutely  consider- 
ed, or  as  it  is  government.  It  was  most  apparently  a  thing 
worthy  of  God,  when  he  peopled  this  world  with  such  a 
sort  of  creatures  as  man,  to  provide  for  the  maintaining  of 


934 


DUTY  OF  CIVIJ,  Mi\GISTRATES. 


common  order  amon^  Ihem;  who  without  government 
were  but  a  Turba,  a  Colluvies,  as  a  noted  heathen  speaks 
on  a  diS'erent  account,  a  rout  of  men.  Had  man  continued 
in  unstained  mnocency,  'tis  concluded  on  all  hands  there 
must  have  been  a  government  among  them;  i.  e.  not  pu- 
nitive or  coercive,  for  which  there  could  have  been  no 
occasion;  but  directive  and  conservative  of  superiority 
and  in  feriority,  as  it  is  also  even  among  the  angels  of  heaven, 
where  are  no  inordinate  dispositions  to  be  repressed.  Much 
more  is  government,  in  the  severer  parts  of  it,  necessary 
for  lapsed  man  on  earth  ;  the  making  of  restrictive  laws, 
and  governing  by  them.  And  that  God  should  design  the 
governing  of  men  by  men,  was  also  most  agreeable  to  the 
perfections  of  his  nature  ;  especially  his  wisdom  and  his 
goodness,  considered  in  comparison  to  the  imperfection  of 
this  our  present  state.  When  the  government  over  Israel 
was  a  theocracy,  God  used  the  ministry  of  men  in  the 
management  of  it.  That  it  should  be  his  ordinary  stated 
course  to  govern  by  voices  or  visions,  or  by  frightful  ap- 
pearances, such  as  those  on  mount  Sinai,  had  been  very 
little  suitable  to  this  our  state  of  probation ;  as  his  accurate 
wisdom  we  find  hath  determined  ;  and  was  less  agreeable 
to  his  benignity  and  goodness,  which  would  not  amazing- 
ly terrify,  where  he  designed  more  gently  to  admonish 
and  instruct.  Hence  had  lie  icgard  to  their  frailty,  who 
so  passionately  supplicated ;  let  not  God  speak  to  us  lest 
we  die;  and  this  his  compassionate  goodness  we  are  led 
to  consider,  being  next  to  treat  of  the  end  of  this  his  con- 
stitution, viz. 

2.  That  the  magistrate  is  God's  minister  to  men,  for 
their  good.  Next  to  the  sweet  airs  and  breathings  of  the 
Gospel  itself,  where  have  we  a  kinder  or  more  significant 
discovery  of  God's  good  will  to  men"!  Here  we  are  to  stay 
and  wonder,  not  to  assent  only,  but  admire!  To  behold 
the  world  in  a  revolt!  The  dwellers  on  earth  in  arms, 
against  heaven  !  And  the  counsels  that  are  taken  above  are 
how  to  do  them  good !  How  God-like  is  this !  How  suit- 
able to  magnificent  goodness!  or  beneficent  greatness! 
being  secure  from  hurt  by  their  impotent  atteinpt.s,  and 
when  revenge  was  so  easy,  to  study  not  only  not  to  harm 
them,  nor  also  how  they  might  less  liarm  and  mischief 
themselves;  but  how  to  do  them  good:  this  was  every 
way  great  and  most  suitable  to  the  greatness  of  God; 
wherein  it  falls  into  conjunction  with  so  immense  and  ab- 
solute goodness,  as  doth  beyond  what  any  created  mind 
would  ask  or  think.  This  imports  not  implacableness,  or 
destructive  design  towards  the  generality  of  mankind;  but 
great  benignity  even  to  every  soul,  in  as  full  extent  as  the 
command  runs  to  be  subject  to  the  higher  powers.  This 
is,  we  find,  another  medium  by  which  God  testifies,  or 
leaves  not  himself  without  witness,  besides  what  we  hayj> 
elsewhere ;  that  he  gives  men  rain  from  heaven,  and  fruit- 
ful seasons. 

The  most  compassionate  eye  of  God  beholds  men,  under 
the  power  of  vicious  inclination,  bent  upon  destructive 
ways ;  whereas  by  the  course  of  nature,  which  he  hath 
fixed,  he  should  give  them  ordinarily  competent  time,  as 
he  halh  given  them  breath  and  being,  and  all  things.  Acts 
xvii.  that  they  might  seek  after  him,  and  labour  to  feel  and 
find  him  out.  They  live  in  a  contemptuous  neglect  of  him, 
and  are  cruel  to  themselves,  oft  shorten  their  own  time, 
live  too  fast,  and  make  too  much  haste  to  dig  their  own 
graves,  and  turn  their  habitation  into  a  charnel  house ;  yea 
even  bury  themselves  alive,  in  stnpifying  sensuality  and 
vice.  God,  though  provoked,  hastens  not  their  destruction 
by  sudden  revenge;  he  animadverts  not  upon  them  by 
flames  and  thunderbolts,  nor  amazes  them  by  astonishing 
appearances;  his  terrors  make  them  not  afraid.  He  only 
clothes  some,  from  among  themselves,  with  his  authority, 
who  shall  appear  on  the  stage  with  them,  as  gods  amoiig 
men,  resembling  themselves  in  human  nature,  and  God  in 
power,  as  they  should  in  other  God-like  excellencies;  if 
men  would  so  far  co-operate  towards  their  own  welfare,  as 
they  ought,  that  by  such  gentler  methods  some  stop  might 
be  put  to  the  stream  and  flood  of  miseries,  wherewith 
otherwise  unrestrained  wickedness  is  continually  ready  to 
deluge  the  world.  The  magistrate  is  herein  an  instrument 
of  good  and  of  wrath  at  once;  these  two  things  disagree 
not,  to  be  a  minister  for  good,  and  to  execute  wrath.  This 
latter  is  said,  in  conformity  to  vulgar  apprehension,  be- 


cause when  men  afflict  one  another,  'tis  usually  the  effect 
of  wrath;  when  a  fixed,  though  most  sedate  and  calm  re- 
solution to  punish  hath  the  same  efl^ct,  this  most  different 
cause  is  called  by  the  same  name.  In  this  allusion  is  wrath 
ascribed  to  God,  the  most  serene  and  dispassionate  of  all 
beings;  and  hence  they  who  represent  him  among  men  in 
authority,  ought  in  this  respect  to  be  God-like  too.  Ma- 
gistratus  non  debet  irasci,  judges  (as  Cicero  most  aptly 
speaks)  ought  to  be  legum  similes,  like  the  laws  themselves, 
which  are  moved  by  no  passion,  are  angry  with  no  man, 
but  keep  one  steady  tenor,  so  as  neither  to  despite  an 
enemy,  nor  indulge  a  friend.  To  this  temper  it  well  agrees 
to  design  good  (as  in  lancing  a  tumourj  where  one  does  a 
present  hurt.  Two  ways  may  punishment  be  a  proper  and 
apt,  though  it  be  not  always  an  eflTeclual,  means  of  doing 
good. 

1.  As  it  may  work  the  good  of  the  oflienders  themselves. 
To  which  it  hath  in  itself  a  tendency,  if  the  disea.se  be  not 
so  strong  and  stubborn,  as  to  defy  the  remedy;  as  it  puts 
them  upon  reflecting,  and  should  awaken  in  them  their 
considering  power.  As  in  the  matter  of  treason  against  a 
rightful  power,  delibcrasse  est  descivisse,  to  deliberate  whe- 
ther to  be  loyal,  or  no,  is  to  revolt,  so  it  is  in  the  just  and 
glorious  rupture  that  is  to  be  made  of  the  bonds  of  vice, 
whereby  men  are  held  as  slaves  under  the  usurped  power 
of  the  devil's  kingdom.  If  once  they  come  duly  to  consi- 
der, they  will  disdain  .so  vile  a  servitude  ;  when  they  meet 
with  a  check  in  their  way,  it  may  occasion  them  to  check 
themselves,  and  consider  their  ways.  No  external  means 
do  any  good  to  the  minds  of  men,  otherwise  than  as  they 
themselves  are  engaged,  drawn  in,  and  made  parties,  in 
some  sense  against,  but  (as  we  are  cempounded)  in  a 
higher  and  nobler  for,  ourselves.  This  comes  in  as  one 
among  external  means  of  that  kind,  as  do  give  some  pre- 
sent uneasiness,  but  in  order  to  after-advantage ;  it  afflicts, 
'tis  true,  and  no  affliction  is  for  the  present  joyous  but 
grievous,  but  yields  afterwards  a  peaceable  I'ruit.  When 
the  magistrate's  power  is  called  a  sword,  it  signifies  its 
business  is  to  wound  ;  but  as  wounds  are  generally  pain- 
ful, some  are  sanative  healing  wounds,  and  so  are  these 
designed  and  apt  to  be.  They  vex  a  while,  but  vexatio  dat 
mtellectvvi,  it  rouses  the  understanding,  and  is  most  apt  to 
do  so  to  good  pnrpo.se  in  plain  and  undisputed  cases;  and 
where  there  is  no  pretence  for  conscience,  in  the  cause 
one  suffers  for. 

Where  indeed  a  formed  and  fixed  judgment  of  conscience 
once  hath  place,  for  the  practice  which  exposes  a  man  to 
suffering;  mulcts  and  prisons,  gibbets  and  fagots,  are  very 
improper  means  of  illumination,  or  of  public  utility;  if  the 
civil  peace,  and  the  substance  of  religion,  be  not  hurt  by  such 
practice  And  the  sincerity  of  that  conscience  is  much  to 
be  suspected,  that  is  ever  altered  by  such  methods;  but 
no  man  will  pretend  it  is  against  his  conscience,  not  to  be 
drunk,  not  to  debauch,  or  to  be  sober,  chaste,  and  virtuous. 
Therefore  a  man's  way  lies  open  to  that  consideration 
which  is  most  immediately  to  influence  his  practice,  to 
correct  a  lewd,  and  begin  a  regular  good  course.  He 
needs  not  he  detained  with  any  subtle  disputes,  or  be  put 
to  solve  perplexed  doubts,  or  answer  specious  arguments 
and  objections.  It  is  obvious  to  him  to  bethink  himself: 
"What  a  strange  son  of  anomalous  creature  am  I  become, 
whom  the  law  of  mine  own  nature  remonstrates  against  1 
How  degenerate  a  thing !  ihat  have  forsaken  my  own 
noble  order  of  intelligent  creatures,  to  herd  with  brutes  ! 
That  have  made  myself  unfit  for  human  society,  otherwise 
than  as  one  that  must  bear  a  mark,  wear  a  disgraceful  scar, 
from  the  wound  of  a  sword,  not  that  of  a  public  enemy,  or 
my  own ;  but  a  sword  drawn  in  defence  of  the  sacred 
rights  of  God,  and  to  vindicate  the  honour  of  mankind !" 
And  hereupon,  if  the  crime  be  not  capital,  with  the  concur- 
rent use  of  other  appointed  means,  and  the  blessing  of  God 
upon  all,  (from  whence  only  the  good  issue  can  be  hoped 
for,)  may  a  vicious  person  be  so  reclaimed,  a?  to  become 
of  great  u.se  in  the  world.  Yea,  and  ifthe  crime  be  capital, 
such  as  that  the  criminal  survives  not  the  punishment,  but 
the  sword  of  justice  must  cut  him  off  from  ihe  land  of  the 
living;  our  charity  will  not  let  us  doubt  but  there  have 
been  instances,  wherein  a  prison  and  arraignment,  and  the 
sentence  of  death,  have  been  the  be.st  effectual  means  to  the 
offenders,  of  their  escaping  the  mors  terrible  sentence,  and 


DUTY  OF  CIVIL  MAGISTRATES. 


93b 


of  obtaining  eternal  life.  But  however,  though  the  mi- 
nistry of  civil  justice  doth  often  fail  of  its  most  desirahle 
effects,  as  to  the  parlicular  persons  that  suffer  it ;  (as  even 
the  ministration  of  the  Gospel  of  grace  proves  also  inef- 
fectual to  many;)  yet, 

2.  It  is  not  only  apt,  but  effectual,  to  do  much  good  to 
others,  and  generally  to  the  community.  Punishment  is 
justly  said  to  be,  in  its  proper  design,  medicinal  to  the  de- 
linquents; yet  not  alwaj's  in  the  event,  b  But  the  com- 
mon good  it  may  serve,  when  contumacious  offenders 
perish  under  the  deserved  infliction  of  it.  This  was  the 
thing  designed  by  the  righteous  Judge  of  all  the  earth, 
when  he  gave  so  particular  directions  how  to  punish  of- 
fenders in  such  and  such  kinds,  that  others  might  hear 
and  fear,  and  do  no  more  so  wickedly.  And  in  all  equal 
government,  it  is  the  design  of  penal  laws  that  the  terror 
might  reach  to  all,  the  punishment  itself  but  to  a  few. 
And  when  the  utmost  endeavours  that  can  be  used,  shall 
have  had  that  happy  success  to  reduce  a  vast  number  of 
offenders  to  a  paucity,  we  should  rejoice  to  see  that  there 
needed  to  be  but  few  examples  made  in  such  kinds.  In 
the  mean  time  where  this  sword  of  the  Lord,  in  the  hands 
of  his  ministers  of  justice,  is  unsheathed,  and  used  ac- 
cording to  the  exigency  of  the  case;  it  is  an  apt  and  like- 
ly means  to  have  a  happy  effect,  for  the  good  of  the  com- 
munity ;  both  as  it  may  put  a  stop  to  the  prevailing  wick- 
edness of  men,  and  may  avert  from  a  nation  the  provoked 
wrath  of  God. 

1.  As  it  may  give  some  check  to  thedaringness  and  tri- 
umph of  unrebuked  wickedness,  which,  indeed,  naturally 
carries  in  it  a  pusillanimous  meanness,  and  a  vile  abjec- 
tion of  mind,  so  as  no  where  to  insult,  but  where  it  meets, 
in  those  who  should  oppose  it,  a  timorous  fainting  and 
succumbency ;  it  so  far  resembles  the  devil,  whose  off- 
.spring  it  is,  that  being  resisted  it  flees.  When  men  find 
that  while  they  dare  to  affront  the  universal  Ruler,  and 
offer  indignities  to  his  throne;  there  are  those,  that,  cloth- 
ed with  his  authority,  and  bearing  his  character,  dare  to 
vindicate  the  injury;  when  they  feel  the  smart  and  cost  of 
open  wickedness,  it  will,  no  doubt,  become  at  least  less 
open,  and  seek  closer  corners.  They  will  not  long  hold 
up  the  head,  in  so  hopeless  and  deplorate  a  cause,  that 
can  afford  them  no  support,  no  relief  to  their  abject  sinking 
spirits,  in  suffering  for  it.  What  encouraging  testimony 
of  conscience  can  they  have,  that  not  only  act  from  no  di- 
rection of  conscience,  but  in  defiance  of  it  t  What  god 
can  they  hope  will  reward  their  sufferings  which  thej'in- 
Gur  by  liighest  contempt  of  God  1  And  if  such  gross  im- 
moralities be  somewhat  generally  redressed,  as  more  di- 
rectly fall  under  the  magistrate's  animadversion,  how  great 
a  common  good  must  it  infer,  inasmuch  as  those  evils,  in 
their  own  nature,  tend  to  the  detriment,  decay,  and  ruin 
of  a  people  where  they  prevail !  They  darken  the  glory 
of  a  nation,  which  how  great  a  lustre  hath  it  cast  abroad 
in  the  world  from  the  Romans  and  Spartans,  and  other 
civilized  people!  when  their  sumptuary  and  other  laws 
were  strictly  observed,  that  repressed  undue  excesses  ;  anif 
when  temperance,  frngalilv,  industry,  justice,  fidelitv,  and 
consequently  fortitude,  and  all  other  virtues,  excelled  and 
were  conspicuous  among  them.  It  were  a  great  thing  we 
should  have  to  transmit  to  posterity,  might  we  see  England 
recover  its  former,  or  arrive  to  the  further  glory,  which  it 
is  to  be  hoped  it  may  acquire  in  these  kinds  I 

Yea,  and  the  vices  which  are  endeavoured  'o  be  redress- 
ed, are  such  as  not  only  prejudice  the  reputation,  but  the 
real  welfare  of  any  nation.  Profane  swearing  tends  gra- 
dually to  take  away  the  reverence  of  an  oath;  which, 
■where  it  is  lost,  what  becomes  of  human  society  1  And 
more  sensual  vices  tend  to  mp.ke  us  an  effeminate,  mean- 
spirited,  a  desident,  lazj',  slo.'hful,  unhealthful  people,  u.se- 
less  to  the  glorious  prince  and  excellent  government  we 
live  under,  neither  fit  to  endure  the  hardships  nor  encoun- 
ter the  hazards  of  war.  nor  apply  ourselves  to  the  business 
nor  undergo  the  labours  that  belong  to  a  state  of  peace, 
and  do  consequently  tend  to  infer  upon  us  a  deplorable, 
but  unpitied,  poverty ;  and  (which  all  will  pretend  to  ab- 
hor) slavery  at  length.  For  they  are  most  imfit  for  an  in- 
genuous, free  sort  of  government,  or  to  be  otherwise  go- 


b  Aijuin.  Sum.  1,  3ds.  q.  ST. 


d  De  Leg.  Lib.  1. 


verned  than  as  slaves  or  brutes,  who  have  learnt  nothing 
of  self-government ;  and  are  at  the  next  step  of  being 
slaves  to  other  men,  who  have  first  made  themselves  slaves 
to  their  own  vicious  inclinations.  Thus  are  such  liable 
to  all  sorts  of  temporal  calamities  and  miseries  in  this 
world.  Besides,  what  is  of  so  far  more  tremendous  import, 
that  the  same  vile  and  stupifying  lusts  tend  to  infer  an  ut- 
ter indisposition  to  comport  with,  or  attend  to,  the  glorious 
Gospel  of  the  blessed  God  ;  and  so  to  ruin  men's  hopes  for 
the  other  world,  and  make  their  case  unconceivably  worse, 
in  the  judgment  of  the  great  day,  than  theirs  of  Tyre  or 
Sidon,  Sodom  or  Gomorrha.  But  how  much  may  a  just, 
prudent,  well  tempered  vigilancyand  severity  do,  towards 
the  prevention  of  all  this!  and  so  much  the  more,  by  how 
much  public  animadversions,  shall  render  the  things  men 
incur  punishment  for,  not  only  in  common  estimate  un- 
righteous, but  ignominious  things. 

That  principle  of  shame  in  the  nature  of  man,  if  by 
proper  applications  it  were  endeavoured  to  be  wrought 
upon,  would  contribute  more  to  the  reforming  a  vicious 
world,  than  most  other  methods  that  have  ever  been  tried 
to  that  purpose.  'Tis  a  tender  passion,  of  quick  and  most 
acute  sense  ;  things  that  are  thought  opprobrious,  have  ,so 
sensible  a  pungency  with  them,  that  (though  all  tempers 
are  not  herein  alike)  many  that  can  feel  little  else,  reckon 
a  disgrace  an  unsufferable  thing.  And  I  little  doubt  but 
if  punishments  for  grosser  vices  were  more  attempered  to 
this  principle,  they  would  have  much  more  effect.  This 
hath  been  too  much  apprehended  by  the  usurping  god  of 
this  world ;  this  engine  he  hath  made  it  his  business  to 
turn,  and  manage  to  the  contrary  purpose,  to  drive  or  keep 
serious  religion  out  of  the  world ;  yea,  to  make  men 
ashamed  of  being  sober,  temperate,  and  regular  in  their 
conversation,  lest  thev  should  also  be  thought  religious, 
and  to  have  anv  thing  of  the  fear  of  God  in  them,  and 
make  them  debauch,  to  save  .'heir  reputation.  A  plain 
document  to  such  as  covet  to  see  a  reformation  of  man- 
ners in  our  days,  what  course  ought  to  be  endeavoured  in 
order  thereto.  A  great  apprehension  to  this  purpose  that 
noble  pagan'  seems  to  hpve  had,  who  inquiring  whence 
legislations  had  its  rise,  from  some  man  or  from  Godi 
and  determining  from  God,  if  we  will  give  the  most  right- 
eous judgment  that  can  be  given  ;  doth  elsewhere  write  to 
this  effect:  that «  Jupiter  pitying  the  miseries  of  men,  by 
their  indulgence  (o  vice,  lest  mankind  should  utterly  pe- 
rish, sent  MercJiry  to  implant  in  them,  together  with  jus- 
tice, shame,  es  the  most  effectual  means  to  prevent  the 
total  ruin  of  'he  world. 

And  ,so  inseparable  is  the  connexion  between  being 
wicked  a»id  being  miserable,  that  whatsoever  molestation 
and  uneasiness  tends  to  extinguish  dispositions  to  wicked- 
ness, aught  to  he  reckoned  given  with  very  merciful  in- 
tenttons.  It  is  no  improbable  discourse  which  an  ingeni- 
ou<  modern  writer  f  hath  to  this  purpose,  (for  I  pretend  not 
1.)  give  his  words,  not  having  the  book  now  at  hand,)  that 
though  the  drownintr  of  the  world  was  great  severity  to 
them  who  did  then  inhabit  it,  yet  it  was  an  act  of  mercy 
to  mankind.  For  hereby  (he  reckoned)  the  former  more 
luxuriant  fertility  of  the  earth  was  so  far  reduced  and 
checked,  as  not,  so  spontaneously,  to  afford  nutriment  to 
vice ;  that  men  in  after-time  must  hereby  be  more  con- 
strained to  labour  and  industry,  and  made  more  consider- 
ate, and  capable  of  serious  thoughts  ;  and  that  when  also 
they  should  find  their  time  by  this  change  of  the  state  of 
the  world  naturally  contracted  within  narrower  limits, 
they  would  be  more  awakened  to  consider  and  mind  any 
overtures  should  be,  in  following  time,  made  to  them  in 
order  to  their  attaining  abetter  state  in  another  world; 
and  consequently  the  more  susceptible  of  the  Gospel,  in 
the  proper  season  thereof  If  God  were  severe  with  so 
merciful  intentions,  what  lies  within  the  compass  of  these 
ministers  of  his  justice,  appointed  for  common  good,  ought 
certainly  to  be  endeavoured;  in  imitation  of  him,  whom 
they  represent. 

2.  The  administration  of  punitive  justice,  when  the  oc- 
casion requires  it,  tends  also  to  the  common  good;  as  it 
may  contribute  towards  the  appeasing  of  God's  anger 
against  a  sinful  people,  and  the  turning  it  away  from  them. 


f  In  Protae. 


r  Dr.  Woodwaid'B  Essay. 


DUTY  OF  CIVIL  MAGISTRATES. 


What  may  be  collected  from  that  noble  instance  of 
Phinehas's  heroical  zeal,  upon  which  a  raging  plague  was 
stayed,  compared  with  theeffectwhich  Ahab's  humiliation 
and  Nineveh's  repentance  had  in  averting  temporal  judg- 
ments, would  signify  not  a  little  to  this  purpose.  But  I 
must  pass  to  the 

Second  head  of  discourse  proposed,  viz.  To  argue  and 
enforce  from  hence  the  duty  incumbent  upon  all,  under 
government,  as  iheir  several  stations  and  capacities  can 
admit,  to  be,  in  due  subordination,  assisting  and  service- 
able to  the  magistrate,  as,  in  executing  punitive  justice,  he 
is  the  minister  of  God  for  good.  And  this  (as  hath  been 
said)  is  lo  be  the  use  of  the  former  part  of  the  discourse, 
which  will  answer  the  design  of  the  apostle's  discourse, 
and  agree  to  the  natural  order  of  the  things  discoursed  in 
this  context.  For,  The  magistrate  is  the  minister  of  God 
for  good  to  us,  is  a  doctrine;  and.  Let  every  soul  be  sub- 
ject or  subordinate  to  him,  accordingly;  an  exhortation, 
which  was  at  first  proposed,  and  is  afterwards  resumed 
and  pressed,  ver.  5.  as  of  absolute  necessity  from  that  doc- 
trine. Wherefore  'tis  necessary  that  we  be,  or  we  must 
needs  be,  subject.  There  is  axidmyKn  put  upon  it,  a  cogent 
ineluctable  necessity,  arising  even  from  hence,  viz.  from 
this  doctrinal  assertion  as  it  is  proposed,  and  as  it  is  after- 
ward applied  to  this  purpose;  we  are  not  to  be  dispensed 
with  in  the  case,  but  we  must  every  one  do  our  parts  in 
subordination  to  the  magistrate,  and  that  not  only  for 
wralh,  but  fur  conscience  sake.  We  shall  therefore 
show, —  1.  What  duly  we  who  are  in  private  capacities 
are  exhorted  to,  and— 2.  Show  the  strength  of  the  apostle's 
argumeni,  as  it  is  proposed  in  the  text,  and  amplified  in 
what  follows,  to  engige  us  to  that  duty. 

First,  For  the  duty  we  are  exhorted  to,  that  we  may 
tindersiand  what  it  is,  I  shall  only  premise  some  few  plain 
thing's,  and  then  leave  it  to  yourselves  to  judge,  and  con- 
clude what  it  is,  and  cannot  but  be. 

1.  It  is  plain,  private  peiions  are  not  to  do  the  magis- 
trate's part,  are  not  to  invadt  his  oflice,  nor  usurp  his  au- 
thority ;  they  are  to  act  but  ii.  subordination  to  him,  as 
their  charge  given  them  plainly  imports. 

2.  They  are  not  only  not  to  bpp^se  him.  As  the  former 
would  be  too  much,  this  would  be  Un  little ;  the  arguments 
used  to  enforce  it,  import  much  moro.  What,  because  he 
is  the  minister  of  God  for  good,  and  lome,  am  I  therefore 
only  not  to  oppose  himl  Can  it  be  thoight  there  should 
be  such  an  apparatus  of  argument,  to  dra\»  from  it  so  faint 
and  dilute  an  inference  ■?  Ought  not  every  man  so  far  to 
reverence  God's  authority  as  to  endeavour  it  may  not  lose 
its  design  1  And  ought  not  every  man  to  co-cperate  to  a 
common  good,  vvherein  each  man  claims  a  parb. 

3.  It  is  not  only  to  save  myself  from  punishment,  by  not 
doing  the  evil  which  would  expose  me  to  the  stroke  of  the 
sword ;  for  my  duty  I  am  to  do,  not  only  for  wrath,  bu'  for 
conscience  sake,  which  plainly  respecis  God  andhisaut'no- 
rity  and  interest  which  I  am  to  obey  and  serve.  And  I  am  lo 
endeavour  not  only  that  he  may  not  be  a  terror  to  me  as  an 
evil-doer,  but  that  he  may  be  a  terror  to  them  that  are  such. 

4.  Somewhat  positive  is  manifestly  carried  in  the  word 
miTCLnatTBm,  to  subject  Or  subordinate  myself  to  him,  under 
this  very  notion,  as  the  minister  of  God  for  good.  Is  this 
doing  nothing  1  He  is  plainly  said  to  be  the  minister  of 
God  for  good,  under  this  special  notion,  as  he  is  (he  ad- 
ministrator of  punitive  justice,  viz.  as  he  bears  the  sword, 
and  is  to  be  a  terror  to  evil-doers.  I  am  so  to  subordinate 
myself,  as  that  herein  he  may  effectually  serve  the  end  of 
his  office,  and  not  bear  the  sword  in  vain.  Now  upon  all 
this,  judge  you  yourselves  what  is  it  that  is  left  to  be  my 
duty  ill  a  private  capacity,  that  is  less  than  the  magistrate's 
part,  more  than  the  mentioned  negatives;  and  yet  so  much, 
as  whereby  I  am  to  take  care  to  my  uttermost,  that  he  may 
do  good  in  his  office  of  punishing  wickedness  1  So  as  that 
his  doing  his  duty  must  some  way  depend  upon  my  doing 
mine,  and  be  the  efl^ect  of  it,  or  of  theirs  who  are  in  like 
circumstances,  and  so  but  under  the  same  common  obli- 
gation with  me;  sothatordinarily  his  duly  cannot  be  done, 
without  any  care  or  concern  of  theirs  or  mine.  What,  I 
say,  can  it  be  less  than  to  bring  punishable  matters  under 
his  cognizance  1  Otherwise,  if  no  obligation  lie  upon  pri- 
vate persons,  to  this  purpo.se,  he  will  only  be  lo  punish 
tuch  wickedness  as  he  beholds  with  his  own  eyes ;  and 


then  how  narrow  will  his  precinct  be !  What  multitudes 
of  magistrates  mu.st  there  then  be  !  And  what  a  monster 
thereupon  would  the  body  politic  become  I 

But  here  if  any  man  ask  me  the  question,  (because  what 
is  to  be  done  herein  is  to  be  done  for  conscience  sake,)  Am 
I  bound  in  conscience  to  discover  to  a  magistrate  all  the 
evil  that  I  know  by  any  man  that  is  justly  punishable  by 
law'?  To  this  I  shall  only  at  present  .say,  that  cases  of 
conscience  can  only  be  with  judgment  resolved  in  hypo- 
thesi,  and  with  application  to  this  or  that  person,  when  ma- 
terial circumstances,  relating  thereto,  are  distinctly  known. 
I  must  have  clear  grounds  if  I  will  conceal  such  a  man's 
punishable  fault,  upon  v/hich  I  may  judge,  that  more  good 
IS  likely  to  be  done  to  his  soul,  that  the  honour  of  God  and 
the  public  good  will  be  more  served  by  the  concealment 
than  by  the  discovery,  and  the  government  not  hurt  or 
endangered.  But  if  the  crime  be  such  as  is  national,  and 
imports  contempt  of  God  and  his  laws,  and  in  reference 
whereto  the  offender  expresses  more  shame  of  the  punish- 
ment than  of  the  fault,  and  I  will  yet,  upon  private  re- 
spects, to  him  or  mj-self,  conceal  it,  1  shall  herein,  while  I 
pretend  conscience  in  the  case,  cheat  my  conscience  and 
not  satisfy  it.  And  I  add  in  reference  to  this  case,  let  any 
man  that  would  exempt  his  conscience  from  any  sense  of 
obligation  to  endeavour  the  punishment  of  offenders  in  the 
mentioned  kinds,  take  great  care  he  do  not  ground  his 
concealment  upon  other  than  very  peculiar  grounds,  or 
not  common  to  him  with  any  other  man  in  a  like  case.  Is 
it  because  such  a  one  is  my  friend  1  or  he  may  bear  me  a 
grudge  ■?  or  I  may  lose  his  custom,  &c. "!  These  are  things 
so  common,  that  guiding  myself  by  such  measures,  isbolh 
to  overthrow  magistracy  and  conscience  too.  Upon  the 
whole,  therefore,  what  is  ordinarily  a  private  man's  duty 
in  such  cases,  is  sufficiently  evident.    Therefore, 

Secondly,  Let  us  see  the  force  of  the  apostle's  arguings, 
to  engage  us  to  it. 

1.  That  the  magistrate,  as  he  is  the  di.spenser  of  punitive 
justice,  is  God's  minister.  'Tis  the  authority  of  God  that 
he  is  invested  with,  he  bears  a  sword  which  God  hath  put 
into  his  hand.  Is  that  authority  to  be  eluded,  and  made 
to  signify  nothing  1  Is  that  sword  to  be  borne  in  vain  1 
What  an  awe  should  this  lay  upon  our  spirits  ^  It  is  there- 
fore to  be  served  for  conscience  sake,  which  hath  principal 
reference  to  God.  We  need  not  here  dispute,  whether 
human  laws  bind  conscience ;  no  doubt  they  do,  when  they 
have  an  antecedent  reason,  or  goodness.  If  men  command 
what  God  forbids,  the  apostles  make  their  appeal  to  ene- 
mies, as  judges  whom  they  were  to  obey.  He  is  the  mi- 
nister of  God  for  good,  not  for  hurt,  or  for  no  good  ;  'tis  a 
perverting  of  God's  authority,  to  do  mischief  by  the  pre- 
tence of  it,  a  debasing  it,  to  trifle  with  it.  But  the  ques- 
tion is  out  of  doors,  when  human  laws  are  but  subsidiary 
to  divine,  and  enjoin  the  same  thing.  And  as  that  cele- 
brated saying  of  St.  Austin  is  applied,  by  him,  to  the  for- 
mer case  of  a  supposed  contradiction  of  the  pro-consul's 
command  to  the  emperor's  for  disobeying  the  inferior; 
"lis  equally  applicable,  as  fortifying  the  obligation  to  obey 
bo'.h,  when  they  are  coincident. 

And  this  consideration  can  be  insignificant  with  none, 
but  sufh  as  say  in  their  hearts  there  is  no  God,  that  think 
this  world  hath  no  universal  sovereign  Ruler,  or  no  Lord 
over  it ;  and  it  might  as  well  be  supposed  to  have  no  intel- 
ligent Maker,  to  have  become  what  it  is  by  chance;  an  im- 
agination which  ttie  most  vicious,  that  make  any  use  of 
thoughts,  begin  to  ije  ashamed  of;  and  have  therefore 
thought  fit  lo  quit  the  ttbsurd  name  of  atheist  for  the  more 
accountable,  as  well  as  more  convenient,  name  of  deist. 
But  then  it's  strange  they  should  not  see  the  consequence 
from  Maker,  to  Ruler,  and  from  God's  having  made  this 
world,  to  its  being  under  his  present  government,  and  lia- 
ble lo  his  future  judgment;  or  ihat  from  any  just  appre- 
hension of  the  nature  of  God,  th=y  should  not  collect  so 
much  of  the  nature  of  their  own  souls,  as  to  judge  them 
capable  of  subsisting  out  of  these  bodies,  and  in  another 
world ;  and  consequently  of  their  bein?  liable  to  a  future 
judgment,  for  what  they  have  been  and  done  in  this!  Or 
thai  a  bein?  of  so  much  wisdom  and  goodness,  in  con- 
jnnclion  with  power,  as  to  have  made  such  a  world  as 
this,  and  such  a  creature  as  man  in  it ;  should  not  have 
ma-dehim  for  nobler  ends,  than  are  attainable  in  this  world! 


DUTY  OF  CIVIL  MAGISTRATES. 


937 


If  any  of  themselves  had  power  enough  to  make  such 
another  sort  of  creature,  and  furnish  him  with  faculties  ca- 
pable of  such  acquisitions  and  attainments,  only  to  fetch  a 
few  turns  in  the  world,  and  form  plots  and  projects  in  it, 
that  must,  with  himself,  shortly  come  to  nothing;  they 
would  have  little  cause  to  boast  of  the  performance  :  they 
would  have  cause  to  be  ashamed  of  it,  to  use  so  uncon- 
ceivable power  only  to  play  tricks,  that  neither  themselves 
nor  any  one  else  should  ever  he  the  better  for!  And 
though  they  might,  hereby,  awhile  amuse  the  world,  they 
would  gain  little  reputation  of  wisdom  or  goodness  above 
other  men,  by  bemg  the  authors  of  so  useless  a  design, 
that  would  at  length  appear  to  have  nothing  of  design  in 
it;  for  finally  it  terminates  in  mere  notliing.  But  the  great 
God  hath  not  left  himself  without  witness,  the  illustrious 
characters  of  his  Godhead  shine  every  where.  He  doth 
iiisist  upon,  and  will  assert  his  rights,  in  this  lower  world  ; 
'tis  a  part  of  his  creation,  though  a  meaner  part ;  he  rules 
in  the  kingdoms  of  men,  and  he  that  rules  will  judge.  The 
jests  and  laughter  of  fools  will  not  overturn  his  throne  ; 
they  that  have  taught  themselves  to  turn  his  laws,  and  the 
■whole  frame  of  his  government  over  the  world,  into  ridi- 
cule, (because  'tis  to  be  hoped  they  do  not  use  to  laugh  al- 
ways,) should  be  advised  by  a  wise  and  great  man  in  his 
time,  than  to  judge  of  their  jest,  when  they  have  done 
laughing;?  sometime  they  will  have  done,  and  shall  con- 
sider that  he,  to  whom  it  belongs,  will  judge  over  their 
heads,  as  he  will  over  us  all. 

And  if  his  throne  and  government  are  as  insolently  as 
they  are  vainly  attempted  against  by  many,  and  the  most 
connive  ;  we  shall  all  be  taken  for  a  combination  of  rebels 
against  our  rightful  Lord.  It  will  be  a  heavy  addition  to 
be  partakers  of  other  men's  sins,  when  every  one  hath  more 
than  enough  of  his  own.  Let  me  ask,  would  you  not 
dread  to  be  found  guilty  of  misprision  of  treason,  against 
the  government  under  which  we  live  I  Why  doth  the  fear 
of  the  great  God,  and  the  dread  of  being  found  accom- 
plices against  him,  signify  less  with  us  ■?  And  what  means 
it,  that  the  charge  of  punishins'  great  offenders  is  given  to 
thecommunity;  thou,  everv  individual,  as  in  the  text;  Ihee, 
all  the  individuals  making  up  the  community;  Thou 
shah  not  suffer  a  witch  to  live,  Exod.  xxii.  IS.  And  so  for 
the  idolater.  Thou  shall  bring  forth  that  man  or  woman, 
and  stone  him,  Deut.  xiii.  13,  14.  ch.  xvii,  2,  3,  4,  5,  6.  Is 
it  that  all  the  people  were  magistrates  1  No,  but  that  it  was 
not  to  be  supposed  that  so  horrid  impieties  could  long 
escape  unpunished,  but  by  the  people's,  as  well  as  the 
magistrate's  neglect;  upon  which  all  would  be  taken  as 
conspirators  against  the  great  Lord  of  all. 

2.  Take  the  other  part  of  the  argument,  that  the  magis- 
trate IS  God's  minister,  (for  good  to  us,)  is  it  enough  for  us 
not  to  hinder  1  Are  we  not  all  obliged,  in  our  stations,  to 
proraole  our  own,  our  neighbour's,  and  the  common  good  ■? 
Our  own,  as  we  keep  ourselves  from  being  accessaries. 
Our  neighbour's  offending,  as  we  contribute  our  endeavour 
that  they  may  be  less  wicked  and  (which  we  should  further 
desisr)  that  they  may  become  good.  Our  unoffending 
neighbours,  for  if  grosser  wickedness  rule  without  control 
who  that  are  pious,  sober,  and  virtuous,  can  Ion"  live  in 
peace,  bysuch  ill  neighbours  ?  We  are  for  this  directed  to 
Pyav.  1  Tim.  11.  1,  2.  for  rulers,  even  all  that  are  in  au- 
thority, that  we  may  live  peaceable  and  quiet  lives,  in  all 
godliness  and  honeslv.  And  what  we  are  to  pray  f^or  we 
do  that  ludicrously,  if  we  endeavour  it  not  too.  Besides 
that  the  untainted,  as  vet,  are  liable  to  worse  hurt  by  the 
contagion  of  their  example ;  and  the  common  good  is 
niany  ways  to  be  served,  as  hath  been  shown.  How  laud- 
able an  excellency,  among:  noble-minded  pagans,  was  love 
to  their  country  !  And  even  in  this  way  lo  serve  the  com- 
mon good,  was  reckoned  bv  them  a  praiseworthy  thin" 
He  (saith  one  of  them)  thaidoth  no  harm,  is  honourable- 
but  he  is  worthy  of  double  honour  that  prevents  it;  and 
he  that  assists  the  magistrate  in  punishing  it,  is  most 
honourable,  and  far  excels  all  his  other  citizens.'h  So  far 
were  ihey  from  thinking  it  an  ignominious  thing,  to  bring 
offenders  to  punishment,  and  especially  for  impieties  or 
whatsoever  signified  a  contempt  of  religion;  such  regard 
they  had  to  the  honour  of  their  gods,  \vho  were  no  gods. 

S  Lord  Veralam's  tnataiir.  Mac. 

n  Plat,  de  Leg.  lib.  5.  cvyxuhai^cjp  roi^  apxovoi. 


Shall  we  reckon  the  true  and  living  God  to  deserve  fiom 
us  less  regard  to  his  violated  honour  1     The  common 
good,  which  in  this  way  we  are  to  promote,  is  so  common, 
as  all  good  men  can,  without  scruple,  concur  in  the  design  ; 
and  blessed  be  God,  they  so  generally  do  so.     We  liave 
the  grealest  encouragement  hereio,  by  considering  llie  im- 
mediate fountain  ol'the  magistrate's  power,  and  office,  our 
glorious  and  ever  blessed  Redeemer,  and  Lord ;  to  whom 
all  power  is  given  in  heaven  and  earth,  by  whom  kings 
reign,  who  is  head  of  all  things  to  the  church ;  and  through 
whom  the  divine  goodness  flows  towards  a  lo.st  world.  This 
infers  an  obligation  upon  all,  that  bear  the  Christian  name, 
to  serve  ihe  proper  ends  of  this  branch  of  his  power;  as  they 
have  in  general,  to  acknowledge  him  for  Lord  and  Christ. 
Thej-  who  therefore  make  it  their  business  lo  promote 
this  design,  do  not  herein  serve  the  interest  of  a  party,  but 
the  interest  of  the  universal  Ruler  of  our  blessed  Redeemer, 
and  of  mankind.    And  they  who  are  agreed,  with  sincere 
minds,  upon  so  great  and  important  an  end.  as  the  serving 
this  most  comprehensive  interest,  are  agreed  in  a  gieater 
thing  than  they  can  differ  in.     To  differ  about  a  cefemony 
or  two,  or  a  set  of  words,  is  but  a  trifle,  compared  with  be- 
ing agreed  in  absolute  devotedness  to  God  and  Christ,  and 
in  a  design,  as  far  as  in  them  lies,  of  doing  good  to  all.  An 
agreement  in  substantial  godliness,  and  Christianity,  in 
humility,  meekness,  self-denial,  in  singleness  of  heart,  be- 
nignity, charity,  entire  love  to  sincere  Christians,  as  such, 
m  universal  love  to  mankind,  and  in  a  design  of  doing  all 
the  good  we  can  in  the  world,  (notwith.s'anding  such  go 
under  different  denominations,  and  do  differ  in  so  minute 
things,)  is  the  most  valuable  agreement  that  can  be,  among 
Christians.     They  that  are  thus  agreed,  are  more  one,  and 
do  less  differ  in  the  temper  and  complexion  of  their  minds 
from  one  another,  than  they  who  are  never  so  much  agreed 
in  being  for  or  against  this  or  that  external  form  or  mode 
of  religion;  but  are  full  of  envy,  wrath,  malice,  bitterness, 
falsehood,  do  differ  from  them  all,  and  from  all  good  men. 
And  I  doubt  not,  when  God's  time  comes  of  favouring 
Zion,  we  shall  have  churches  constituted,  by  congregating 
what  is  of  one  kind,  such  as  (for  the  main)  are  of  one'mind, 
spirit,  character,  and  temper;  and  serving  whatsoever  is 
of  a  different  kind,  and  quite  alien  hereio;  and  cease  to 
have  them  constituted  by  what  is  unnecessary,  much  less 
by  what  is  inconsistent  with  their  very  being.     Pride,  am- 
bition, vain-glory,  and  a  terrene  spirit,  wi:h  carnal  self- 
design,  will  not  always  prevent  this.     Heaven  will  grow 
too  big  for  this  earth  i     And  the  powers  of  the  world  to 
come,  for  those  of  this  present  evil  world. 

In  the  mean  time  let  us  draw  as  near  one  another  as  we 
can,  and  particularly  unite  in  the  most  vigurous  endea- 
vour of  carrying  on  this  excellent  design,  which  is  now  be- 
fore us.  And  let  it  be  with  a  temper  of  mind  agreeing 
with  God's  kind  design  towards  men,  in  appointing  the 
magistrate  to  he  his  minister  to  them,  i.  e.  for  the  doing 
them  good.  Let  it  be  with  minds  full  of  all  goodness,  in 
conformity  to  the  original  first  good,  from  whom,  as  such, 
this  constitution  proceeds.  Despond  not,  as  apprehending 
the  stream  is  too  strong,  and  there  is  no  good  to  be  done. 
That  is  to  yield  the  day  to  victorious  wickedness.  It  is 
to  give  vice  the  legislature,  to  let  it  be  the  law  of  the  age, 
and  govern  the  world :  and  it  is  to  give  up  ourselves  and 
our  nation  to  perish  as  a  lost  people.  Let  us  not  be  lost 
before  we  are  lost.  Much  good  hath  been  done  in  this 
kind  heretofore.  There  was  a  time  when  (at  Aniioch)  the 
severity  of  the  magistrate  was  much  regretted  in  Ihe  reign 
of  that  great  prince  Theodosius,  and  upon  an  ill  occasion, 
the  contemptuous  subversion  of  his  statutes.  This  cost 
Chrysostom  divers  orations  or  sermons  to  the  people  while 
yet  presbyter  there  ;  in  one  whereof  he  asks  them,  what 
hurl  had  the  terror  of  the  magistrates  done  them  7  It  hath 
shaken  off  our  sloth,  made  us  more  honest,  diligent,  indus- 
trious.i  He  had  told  them  above,  and  tells  "them  after 
ihey  ought  to  give  God  thanks  for  it,  ihat  now  there  was 
not  one  drunken  pers^on,  or  one  ihat  sang  lascivious  songs, 
lo  be  seen.  Their  city  wa.s  become  as  a  chaste  matron^ 
where  great  wantonness  before  did  generally  appear.  Your 
experience  hath  told  you,  much  hath  been  done,  you  are 
stillgetting  ground  ;  God  hath,  we  are  to  hope,  effectually 

1  Horn.  6.  arffttai'Tttif. 


938 


OP  MAN'S  ENMITY  AGAINST  GOD. 


engaged  the  government  in  this  blessed  design;  in  subor- 
dination thereto,  go  on  with  alacrity. 

Let  me  finally  set  before  your  eyes  the  instructive  prac- 
tice of  that  excellent  prince  Jehoshaphat,  in  a  like  case, 
2  Chron.  xix.  when  he  was  bringing  back  the  people  to 
the  Lord  God  of  their  fathers,  t'.  4.  And  had  set  judges 
in  the  and,  warning  them  to  take  heed,  as  being  to  judge 
not  for  men,  but  for  the  Lord,  v.  6.  which  showed  they 
were  not  mere  matters  of  Meum  and  Viium  only,  they 


were  to  judge  in,  but  matters  immediately  relating  to  the 
interest  and  honour  of  God,  for  he  distinguishes  the  judg- 
ment of  the  Lord,  and  controver.sies,  v.  8.  He  charges 
all  to  whom  he  spake,  as  they  were  severally  concerned, 
(and  they  were  not  concerned  all  alike,)  to  do  their  work, 
V.  9.  in  the  fear  of  the  Lord  faithfully  and  with  a  per- 
fect heart  ;  and  concludes  as  I  do,  with  these  words, 
V.  11.  Deal  courageously,  and  the  Lord  shall  be  with  the 


A    TAVO-FOLD    DISCOURSE 

First.— OF  MAN'S  ENMITY  AGAINST  GOD. 
Secondly.— OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


COLOSSIANS  I.  21. 

iND  TOU,  THAT  WERE   SOMETIME  ALIENATED  AND  ENEMIES   IN  YOUR  MIND   BY  WICKED    WORKS,  YET  NOW  HATH  HE  RECONCILED. 


It  is  a  great  and  wonderful  context,  whereof  these  words 
are  a  part,  which  the  time  will  not  allow  me  to  look  into ; 
but  presently  to  fall  on  the  consideration  of  the  words 
themselves,  which  briefly  represent  to  us,  the  wretched 
and  horrid  state  of  men,  yet  unconverted  and  not  brought 
home  to  God  ;  and  the  happy  stale  of  those  that  are  redu- 
ced, and  brought  home  to  nim.  The  former  in  those 
words,  "  And  you,  that  were  sometime  alienated  and  ene- 
mies in  your  mind  by  wicked  works."  The  latter,  in  these 
words,  "Yet  now  hath  he  reconciled."  I  shall  apply  my 
discourse  to  the  former  part  of  the  words,  and  thence  ob- 
serve,— that  men  in  their  unconverted  state,  are  alienated 
from  God,  and  enemies  to  him  by  their  wicked  works. 
This  I  shall  endeavour, — 1.  To  explain,  and  show  you  the 
meaning  of  it ; — 2.  To  evince,  and  let  you  see  the  truth  of 
it;— 3.  Apply  it. 

1.  For  the  meaning  of  it,  'tis  evident  that  it  is  the  uncon- 
verted state  of  man  that  is  here  reflected  upon  and  referred 
unto.  You.  that  were  sometime  alienated  and  enemies  in 
your  mind  by  wicked  works.  They  were  so,  before  they 
were  turned  to  God  ;  he  writes  to  those  Colossians  as  to 
converts,  to  them  that  were  saints,  and  faithful  brethren  in 
Christ,  («.  2.)  to  them  that  were  now  believers  in  Christ, 
and  lovers  of  the  saints,  (i'.4.)  telling  them,  they  sometime 
had  been  enemies  by  wicked  works.  Before  conversion, 
they  had  (as  is  elsewhere  said)  their  understandings  dark- 
ened, being  alienated  from  the  life  of  God ;  walking  as  other 
Gentiles  walk,  in  the  vanity  of  their  mind,  Eplies.  iv.  18. 
compared  with  the  preceding  verse.  This  is  the  deplora- 
ble condition  of  the  unconverted  world,  they  are  alienated 
from,  and  enemies  to,  God  by  wicked  works.  We  are  to 
consider  what  this  alienation  from  God  doth  import.  It 
signifies  estrangement,  unacquaintancewith  God  ;  and  that 
without  any  inclination  towards  him,  or  disposition  to  seek 
his  acquaintance.  The  word  is  emphatical,  it  signifies 
people  of  another  countrv,  you  were  like  people  of  another 
country.  Of  such  a  different  language,  manners,  and  be- 
haviour they  that  are  converted  are  to  you,  and  you  to 
them;  you  are  estranged  to  their  speech,  customs,  and 
ways.  All  that  is  of  God  was  strange  to  you,  men  in 
their  unconverted  stale  are  strangers  to  God.  Wicked  men 
do  not  understand  the  words  of  the  Gospel,  John  viii.  43. 
What  relates  to  the  kingdom  of  God,  the  unconverted  man 
dislikes,  Job  xxi.  14.  They  say  to  God,  Depart  from 
us,  we  desire   not   the   knowledge  of  thy  ways.    Man, 


who  was  originally  made  for  the  service  of  God,  and  com- 
munion with  him,  is  now  so  degenerated,  that  he  is  be- 
come a  mere  stranger  to  him.  The  next  word  to  be  taken 
notice  of,  is  enemies,  which  may  seem  to  add  somewhat  to 
the  former  word,  alienated;  there  is  not  only  no  inclina- 
tion towards  God,  but  there  is  a  disinclination  ;  not  only 
no  afTection,  but  a  disafl^ection.  The  carnal  mind  is  enmity 
to  God,  and  the  eft'ects  of  this  enmity  are  obvious.  This 
alienation  from  God  is  volunlar}^  afl^ected,  and  chosen; 
men,  in  their  unconverted  state,  are  not  only  strangers  to 
God,  but  enemies  against  God,  and  that  in  their  minds. 
A  most  fearful  case,  full  of  astonishment,  that  the  very 
mind  of  man,  the  ofispring  of  God,  the  paternal  mind,  as 
a  heathen  called  him,  that  this  most  excellent  part  or  power 
belonging  to  the  nature  of  man,  should  be  poisoned  with 
malignity,  and  envenomed  with  enmity  against  the  glori- 
ous, ever-blessed  God !  that  the  mind  of  man,  his  thinking 
power,  the  fountain  of  thoughts,  should  be  set  against  God, 
who  gave  him  this  power  to  think!  Yet  into  this  reason 
must  every  man's  unacquaintance  with  God  be  resolved, 
they  know  not  God,  and  converse  not  with  him,  only  be- 
cause they  have  no  mind  to  it.  That  noble  faculty  in  man, 
that  resembk'S  the  nature  of  God,  is  turned  off  from  him, 
and  set  on  vain  things  that  cannot  profit ;  as  also  upon 
wicked  and  impure  things,  that  render  them  more  unlike 
to  God,  and  disaffected  to  him.  By  wicked  works,  which 
must  have  a  double  reference:  1.  Former  wicked  works, 
as  done  by  them:  2.  Future  wicked  works,  as  resolved  on 
by  them. 

1.  The  former  wicked  works,  which  they  have  done, 
have  more  and  more  habituated  their  souls  unto  a  state  of 
distance  from  God.  The  longer  they  live,  the  longer  they 
sin  ;  and  the  longer  they  sin,  the  more  they  are  confirmed 
in  their  enmity  against  God. 

2.  Future  wicked  works,  as  resolved  on  to  be  done. 
They  purpose  to  live  as  they  have  done,  and  give  them- 
selves the  same  liberty  in  sin  as  before,  and  will  not  know 
God,  or  be  acquainted  with  him,  lest  they  should  be  drawn 
off  from  their  resolved  sinful  course.  For  the  knowledge 
of  God  and  a  course  of  sin  are  inconsistent  things,  1  Cor. 
XV.  34.  Awake  to  righteousness,  and  sin  not,  for  some 
have  not  the  knowledge  of  God.  This  is  the  condemna- 
tion, (John  iii.  19.)  that  light  is  come  into  the  world,  but 
men  love  darknessrather  than  light,  because  their  deeds  are 
evil.     They  hate  the  light,  because  they  will  not  have  their 


OP  MAN'S  ENMITY  AGAINST  GOD. 


course  allered,  they  resolve  to  do  as  they  have  done,  and 
that  light,  which  brings  with  it  a  tendency  to  the  obeying 
of  God,  ihey  cannot  endure.  But  then,  as  this  alienation 
ol  mind  and  enmity  are  against  the  light  that  leveals  God 
Ihey  finally  tenninite  on  the  blessed  God  himself:  as  Gotl 
IS  the  term  of  reconciliation,  so  he  is  the  term  of  this  en- 
mity and  alienation.  Wicked  men  look  on  God  with  en- 
mity of  mind,  unt^er  several  notions. 

1.  As  he  claims  to  be  their  Owner,  when  he  claims  a 
principal  propriey  in  them,  when  he  insists  on  his  right 
in  them  as  their  Creator,  as  having  made  them  out  of  no- 
thmg.  When  God  owns  or  claims  them  as  iheir  Lord,  that 
first  signifies  he  is  their  Proprietor,  or  one  to  whom'thev 
belong  ;  but  they  say  they  are  their  own.  If  we  have  t'o 
do  with  God,  ve  must  quit  claim  to  ourselves,  and  look 
on  God  as  our  Owner;  but  this  is  fixed  m  the  hearts  of 
men,  We  will  be  our  own;  we  will  not  consent  to  the 
claim  which  God  makes  to  us.  Our  tongues  are  our  own 
Psal.  xu.  4.  Wicked  men  might  as  well  say  the  same 
thing  of  their  whole  selves,  our  bodies,  strength,  time 
parts,  &c.  are  our  own,  and  who  is  Lord  over  us?  ' 

2.  If  you  consider  God  under  the  notion  of  a  Ruler 
as  well  as  an  Owner.  Why  should  not  God  rule  over  and 
govern  his  own  1  But  this,  the  spirit  of  man  can  bv  no 
means  comport  withal,  though  'tis  but  reasonable,  that  he 
who  gave  n:en  Iheir  beings,  should  give  them  laws  ■  and 
that  he  who  gave  life,  should  also  give  the  rule  of' life  ■ 
but  this  man,  in  his  degenerate  slate,  will  by  no  means 
admit  ol.  There  are  two  things  considerable  in  the  will 
of  God,  which  the  mind  of  man  cannot  comply  withal 
The  sovereignty  and  the  holiness  of  it. 

I  The  sovereignty  of  God's  will.  'We  must  look  on 
God  s  w.ll  as  absolutely  sovereign,  man  must  look  on  God's 
will  to  oe  above  his  will ;  so  as  that  man  must  cross  his 
own  will,  to  comport  with  a  higher  will  than  his.  But 
this  apostatized  man  will  not  do,  and  therefore  he  is  at  en- 
mity with  God  ;  he  will  not  submit  to  the  will  of  God  as 
superior  to  his  will.     And  then, 

2.  There  is  the  holiness  of  God's  will.  His  law  is  a 
holy  law  ;  and  the  renewed  man  therefore  loves  it  •  but  be- 
cause tis  holy  therefore  the  unregenerate  man  dislikes  it 

S.  Lastly,  God  is  considered  under  the  notion  of  our 
end,  our  last  end  as  he  is  to  be  glorified  and  enjoyed  by 
us.  There  is  a  disafl-eciion  to  God  in  the  hearts  of  unre- 
generate men  in  this  regard  also.     The  spirit  of  man  is 

Z^'v'^'  H  ''t'"?„"1  "'^  S'°^>'  "'■  «*'.  ^^-"y  ™e  sets  tm 
for  himself;  I  wiU  be  my  own  end,  it  .shall  be  the  bus^ 
ness  of  my  whole  life  to  please  myself  Therefore  when 
God  IS  represented  as  our  end,  as  in  the  1  Cor.  x  31 

.r  . Wv  n7r^'^  °'  '^T^'  "'  ^^'^'''-''  Vou  do,  do  all  to 
the  glory  of  God  ;  and  as  it  is  in  the  2  Cor  v  15  No 
man  is  to  live  to  himself,  &c.-The  great  design  of  our 
being  delivered  Irom  the  law,  (ric.  as  a'cursing,  eondeZ- 
iDg  law)  IS  that  we  may  live  to  God,  (Gal.^  19 )  I  am 
dead  to  the  law,  that  I  might  live  to  God  ;  Ihi.s  .he  un  e 
newed  heart  cannot  comport  with.  Th^  last  and  gre.af 
design  of  all  our  actions  must  terminate  on  God  ;  now  self 
IS  set  up,  as  the  great  idol  in  opposition  to  God  all  the 
world  over ;  and  the  spirits  of  men  grow,  by  cus"om  more 
and  more  disaffected  to  God,  in  this'respect^  AgaM^od 
would  be  owned  by  us  for  our  best  good.     This  fhmi'ld  be 

ist  F,.  ixxiii.  25.    Whom  have  I  in  heaven  but  thee  &c 

rt  n'J^d  Anr?""""^  ■^''i"-''  ''"'  "°'-'''  '^  better 'o  me 
ban  God.  And  it  is  upon  this  account  that  when  over 
tures  are  made  of  changing  this  slate,  the  unre'enerate 
mind  opposes  it.  Thus  have  you  this  doctrine  e^Xined 
and  opened.     I  come  now  in  the  explained 

2nd  place  To  evince  the  truth  of  this  doctrine,  and  that 
pLrf^mVod.^^^"""^^"^'-^^"'^  f.-omour.seiyes.  aifd' 

I.  From  ourselves,  'Tis  an  alienation  and  enmity  of 
mind  that  keeps  men  off  from  God,  and  recon?,Tia  ion 
with  him  ;  which  will  plainly  appear  f^conciJiation 

ml'Gld^^Zf.V^'''  our  rainds  are  capable  of  know- 
ing God  Such  a  thing  is  the  mind  of  man,  which  was 
ongmally  made  for  such  an  exercise,  as  to  be  taken  un 
prmcipally,  with  things  relating  to  God.  Our  minds  "an 
apprehend  what  is  meant  by  the  nature  of  God,  "a  Being 
ot  unceated  perfection,  in  whom  all  power,  Wisdom  and 


939 


goodness  do  meet;  who  fills  heaven  and  eartli,  and  from 
everlasting  was  God.  Our  minds  tell  us,  ihat  we  have  a 
capacity  thus  to  conceive  of  God;  'lis  in  the  capaciiy  of 
man  s  nature  to  ramd  God,  as  well  as  to  mind  vanilv  'but 
doth  It  not.  And  whence  doth  this  proceed,  but  from  en- 
mity, an  alienation  of  the  mind  from  God  '> 

2  This  appears,  in  that  men  are  wilfully  ignorant  of 
God,  and  are  destitute  of  the  knowledge  of  him  out  of 
choice  ;  Ignorant,  and  are  willing  to  be  so.  This  speaks 
enmity  and  alienation  of  mind  more  expressly  and  fully 
1  hat  they  are  capable  of  knowing  God,  and  yet  are  igno^ 
rant  ot  him,  leaves  no  oiher  cause  assignable ;  but  their 
desiring  so  to  be,  plainly  assigns  this  cause,  Rom.  i.  28 

1  hey  liked  not  to  retain  God  in  iheir  knowledge.  'Tis  not 
grateful  to  Ihem,  Job  xxi.  14.  We  desire  not  lh?knowledge 
01  thj  ways.  Men  are  ignorant  willingly  of  that  God,  wSo 
made  the  world,  and  all  things  therein,' 2  Pet   iii  5     For 

knnwt^L'.Y"  ^'fl"^^'  '"k?'''"'  "'''*^-  They  will  not 
know  God,  though  his  visible  works  show  his  invisible 
power  and  Godhead,  Rom.  1. 19, 20.  Now  this  can  sigi^ifr 
nohing  but  alienation,  and  enmily  of  mind.  Men  are 
willing  and  industrious  to  know  other  things,  and  labou- 
red" ^f  ^"r'^'I/t^f  'hem  ;  bu,  ihey  decline  the  know- 
h.f  w?"!','"'/  l''^  Vy^^  bemg  alienated  from  God 
through  the  blindness  of  their  hearts,  Eph  iv  18  Thi ' 
hearl-blindne.ss  is  chosen  and  voluntary  blindness,  signifies 
their  having  no  mind  or  will  lo  things  of  ihat  nature  But 
now  the  voluntariness  of  this  ignorance  of  God,  and  the 

som  rf'Jersons™""^"'""^  '°  "'  ^^^'^''  "^'''^'°"y  '"  '^'° 
I.  In  many  that  are  of  the  more  knowing  and  inquisi- 
tive sort,  who  do  all  ihey  can  to  make  themselves  notional 
atheists;  to  blot  or  ra.se  the  notion  of  God  out  of  the^r 
minds^  Of  them  I  shall  say  litUe  ;  here,  they  do  their  ut- 
most but  in  vain  ;  it  will  stick  as  close  to  them  as  their 
thinking  power.  But  their  altempt  shows  their  enmity 
for  they  are  content  to  admit  the  grossest  absurdities  inj 
tZ  ?ft'  ™''"  '''=>" .P"""'  that  notion  to  remain  un- 
^int  1  h""'  '■  T."'"  'T^'""  -'"^h  a  curious  frame  of 
things,  as  this  world  is,  to  have  come  by  chance  ;  than  that 
It  had  a  wise,  just,  holy,  as  well  as  powerful  maker  Thev 
would  count  It  an  absurdity,  even  unto  madness  to  think 
the  exquisite  picuire  of  a  man  or  a  tree  lo  have  happened 
by  chance;  and  can  allow  themselves  to  be  so  absurd  as 
to  think  a  man  himself  or  a  tree  to  be  casual  productions 
Is  not  this  the  height  of  enmity  1 

2  In  the  unthinking  generality.  Of  whom,  yet  uncon- 
verted out  of  the  Slate  of  apostacy,  'tis  said  they  are  fools 
as  IS  the  usual  language  of  Scripture,  concerning  wicked 
or  unconverted  men  ;  and  that  such  fools,  though  ihey 
never  ofl^er  at  saying  in  their  minds,  much  less  wuh  their 
mouths,  yet  they  say  in  their  hearts,  no  God ;  i.  e.  not  there 
IS  none,  lor  there  is  no  is  in  the  Hebrew  text.  The  words 
may  rather  go  m  the  optative  form,  than  the  indiclive  O 
that  there  were  none  !  The  notion  is  let  alone,  whil^  it 
reaches  not  their  hearts  ;  if  it  do,  ihey  only  wish  it  were 
otherwise.  This  speaks  tlieir  enmity  the'  more,  for  the 
notion  lays  a  contmual  testimony  against  the  bem  of  iheir 
hearts,  and  constant  practice,  that  while  Ihev  own  a  God 
Ihey  never  fear  nor  love  him  accordingly.  And  they  grossly 
misrepresent  him,  sometimes  as  all  made  up  of  mercy 
without  justice  or  holine.ss ;  and  so  think  Ihey  need  no  re- 
conciliation to  him,  he  and  they  are  ivell  agreed  already 
bomrtimes  think  of  him  as  merciless,  and  irreconcileable  •' 
and  iherefore  never  look  after  being  reconciled  to  him     ' 

J.  It  appears  hence,  that  men  do  seldom  think  of  God 
when  as  a  thought  of  God  may  be  as  .soon  thought  as  any 
other,  and  would  cost  us  as  little.  Why  not  as  well  on 
Orod  as  upon  any  of  those  vanities  about  which  ihev  are 
commonly  employed  ?  'Tis  a  wonderful  thing  lo  consider 
how  man  is  capable  of  forming  a  thought !  how  a  thoueht 
arises  in  our  minds  !  And  how  sad  is  it  to  consider,  that 
though  God  hath  given  lo  man  a  thinking  power  yet  he 
will  not  think  of  him  '  God  hath  given  to  man  a  mirid  that 
can  hink,  and  thmk  on  him,  as  well  as  on  any  thin"  else 
My  body  cannot  think,  if  my  mind  and  spirit  is  ^one  • 
though  God  gave  man  the  power  of  thought,  yet  men  will 
not  use  or  employ  their  thoughts  otherwise  than  about  vain 
or  forbidden  things.  God  forms  the  spirit  of  man  with  n 
him,  hath  put  an  immortal  spirit  into  him,  whence  a  spring 


940 


OF  MAN'S  ENMITY  AGAINST  GOD. 


of  thoughts  might  ascend  heavenwards.  When  we  have 
thousands  of  objects  to  choose  of,  we  think  of  any  thing 
rather  than  God  !  and  not  only  turn  this  way  or  that,  be- 
sides him,  but  tend  continually  downwards  in  opposition 
to  him.  Yea,  men  cannot  endnre  to  be  put  in  mind  of 
God,  the  serious  mention  of  his  name  is  distasteful. 
Whence  can  this  proceed,  that  a  thought  of  God  cast  in, 
is  thrown  out,  as  fire  from  one's  bosom  >  whence  is  it,  but 
from  the  enmity  of  mind  that  is  in  man  against  God  1 

4.  It  further  appears  hence,  that  men  are  so  little  con- 
cerned about  the  favour  of  God.  Whomsoever  we  love, 
we  naturally  value  their  love ;  but  whether  God  be  a 
friend  or  an  enemy,  it  is  all  one  to  the  unrenewed  soul,  if 
there  be  no  sensible  effects  of  his  displeasure.  The  men 
of  this  world  only  value  its  favours,  the  favour  of  God 
they  value  not ;  whereas  in  his  favour  is  life  in  the  account 
of  holy  and  good  men,  (Ps.  xxx.  5.)  yea,  they  judge  his 
loving-kindness  is  better  than  life  without  it,  Ps.  Ixiii.  3. 
When  men  shall  go  from  day  to  day,  without  considering 
whether  God  hath  a  favour  for  them,  or  not ;  whether  they 
are  accepted  or  not,  whether  they  have  found  grace  in  his 
eyes  or  not,  &c.  What  doth  this  declare,  but  an  enmity  of 
mind,  and  alienation  from  God ']  If  men  had  true  love  for 
God,  it  could  not  be,  but  they  would  greatly  value  his  love. 

5.  That  men  do  so  little  converse  and  walk  with  God, 
doth  speak  a  fixed  alienation  of  mind,  and  enmity  against 
God.  Walking  with  God  includes  knowing  and  minding 
him  ;  but  it  adds  all  other  motions  of  soul  towards  him, 
together  with  continuance,  and  approving  ourselves  to  him, 
therein.  Now  agreement  is  required  to  walk  with  God, 
(Amos  iii.  3.)  Can  two  walk  together  unless  they  be 
agreed  ^  Hos.  iii.  3.  Men  walk  not  with  God,  because  they 
are  not  come  to  an  agreement  with  him  ;  God's  agreement 
with  us,  and  ours  with  him,  is  that  we  may  walk  together. 
It  we  walk  not  with  God,  it  is  because  there  is  no  agree- 
ment ;  and  what  doth  that  import,  but  an  alienation  of 
mind  from  God'!  Says  God,  I  would  not  have  you  live 
in  the  world  at  so  great  a  distance  from  me,  I  would  walk 
with  you  and  have  you  walk  with  me  ;  and  for  this  end 
I  would  come  to  an  agreement  with  you.  But  sinners  will 
not  come  to  any  agreement  with  God,  and  thence  it  comes 
to  pass  that  they  walk  not  with  God ;  they  begin  the  day 
without  God,  walk  all  the  day  long  without  God,  lie  down 
at  night  without  God,  and  the  reason  is  because  there  are 
no  agreement,  and  that  denotes  enmity,  especially  con- 
sidering, 

6.  That  daily  converse  with  God  would  cost  us  nothing. 
To  have  any  man's  thoughts  full  of  heaven,  and  fnll  of 
holy  fear,  and  reverence  of  God,  &c.  (which  is  included 
in  walking  with  God,)  what  inconvenience  is  in  this,  what 
business  will  this  hinder  1  When  a  man  goes  about  his 
ordinary  affairs,  will  it  do  any  hurt  to  take  God  with  him  t 
No  business  will  go  on  the  worse  for  it,  it  will  not  detract 
from  the  success  of  our  affairs.  1  Cor.  vii.  21.  Let  every 
man,  wherein  he  is  called,  therein  abide  with  God.  Let 
your  slate  be  what  it  will,  there  can  be  no  busine.ss  in  this 
world,  but  what  you  may  do  with  God,  as  well  as  without 
God,  and  much  better. 

7.  Which  makes  the  matter  yet  plainer,  how  uncomfort- 
ably do  men  live  in  this  world,  by  reason  of  their  distance 
from  God,  and  unacquaintedness  with  him  ;  Job  xxxv.  10. 
But  no  one  sailh,  Where  is  God  my  Maker,  who  giveth 
songs  in  the  night.  They  choose  rather  to  groan  under 
their  burdens  alone,  than  to  cry  to  God  their  Maker,  as  at 
the  9th  verse  of  that  chapter.  When  men  will  endure  the 
greatest  extremity,  rather  than  apply  themselves  to  God, 
what  doth  this  resolve  into  but  enmity  against  God  1 

8.  That  men  do  so  universally  disobey  God,  bespeaks  alie- 
nation and  enmity  of  mind.  As  obedience  proceeds  from 
love,  so  disobedience  proceeds  from  enmity.  And  for  this 
I  shall  only  instance  in  two  great  precepts,  wherein  the 
mind  and  will  of  God  is  expressed  which  I  mention,  and 
insist  upon  (though  briefly)  as  things  that  concern  the  con- 
stant and  daily  practice  of  every  Christian — 1.  a  course  of 
prayer  to  God,  in  secret, — 9.  and  having  our  conversation 
in  heaven.  How  express  are  both  of  these  precepts,  in  the 
same  chapter ;  the  former.  Matt.  vi.  6.  the  latter,  ver.  10, 20, 
21.  Now  consider,  whether  our  disobedience  to  these  two 
precepts  do  not  discover  great  enmity  in  our  hearts  against 
God.     What,  to  refuse  to  pray,  and  pour  out  our  souls  to 


him  in  secret ;  to  refuse  placing  our  treasure  and  our  hearts 
in  heaven  ;  what  doth  this  signify,  but  aversion,  and  a  dis- 
affected heart"!  Let  us  consider  each  of  them  severally  and 
apart  by  itself.  We  are  a  Christian  assembly,  how  should 
it  stanle  us  to  be  (any  of  us)  convicted  of  enmity  against 
God,  under  the  Christian  name,  in  two  so  plain  cases "! 

1.  For  prayer,  'tis  a  charge  laid  upon  all  persons  con- 
sidered in  their  single  and  personal  capacity,  Matt.  vi.  6. 
But  thou,  when  thou  prayest,  enter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to  thy  Father  which  is 
in  secret.  I  fear  that  most  of  them,  who  bear  the  Christian 
name,  carry  the  matter  so,  as  if  there  were  no  such  place 
in  the  Bible.  When  the  mind  and  will  of  God  is  made 
known  to  us  by  his  Son,  who  came  out  of  his  bosom,  that 
he  will  be  sought  unto  ;  and  that  not  only  publicly  but 
secretly  and  daily;  that  as  we  are  taught  by  our  Lord  him- 
self, to  pray  for  our  daily  bread,  and  the  forgiveness  of  our 
daily  trespasses,  we  are  also  to  pray  in  secret,  to  him  that 
sees  in  secret ;  can  such  commands  be  constantly  neglect- 
ed and  disobeyed,  and  not  signify  the  contrary  bent  of  our 
will ;  especially  when  we  consider,  that  it  is  enjoined  us  for 
our  own  good"!  It  would  be  profane  to  say.  What  profit  is  it 
to  us  to  call  upon  the  almighty  1  but  it  is  most  justly  to  be 
said,  what  profit  is  it  to  the  Almighty,  that  we  call  upon 
him  "i  It  is  honourable  to  him,  but  very  prof.table  to  our- 
selves. If  we  know  not  how  to  pray  in  a  coraer,  confess- 
ing our  sins,  and  supplicating  for  mercy,  we  cannot  but 
live  miserable  lives.  When  therefore  this  is  not  done, 
whence  is  it,  but  from  an  enmity  of  mind  1  To  a  friend 
we  can  unbosom  ourselves,  not  to  an  enemy. 

I  might  also  enlarge  upon  family  prayer,  but  if  closet 
prayer  were  seriously  minded,  you  that  have  families 
would  not  dare  to  neglect  prayer  with  them  loo.  But  it 
either  be  performed  with  coldness  and  indifferency,  it 
makes  the  matter  worse,  or  more  plainly  bad ;  and  shows  it 
is  not  love,  or  any  lively  affection,  that  puts  you  upon  pra}'- 
ing,  but  a  frightened  conscience  only.  And  a  miserably 
mistaken,  deluded  one,  that  makes  you  think  the  God  you 
pray  to  will  be  mocked  or  trifled  with,  or  that  he  cannot 
perceive  whether  your  heart  he  with  him,  or  against  him. 
And  so  instead  of  worshipping,  or  giving  him  honour  in  that 
performance,  you  reproach  and  affront  him  ;  and  all  tois 
while,  how  vastly  doth  the  temper  of  your  mind  disagree 
with  the  mind  of  God  !  I  would,  saiih  the  blessed  God, 
have  a  course  of  prayer  run  through  the  whole  course  oi 
your  lives;  and  all  this  that  your  hearts  may  be  lifted  up 
from  earth  to  heaven,  that  your  hearts  may  be  in  heaven 
every  day,  according  to  Malt.  vi.  19.  Lay  not  up  for 
yourselves  treasures  on  earth  ;  but  treasures  in  heaven,  &c. 
Where  your  treasure  is,  ihere  will  your  hearts  be  also. 
And  so  we  are  led  to  the  other  precept  mentioned  before. 

3.  As  to  a  heavenly  conversation,  God  would  not  have 
reasonable  creatures,  who  have  intelligent  spirits  about 
them,  to  grovel  and  crawl  like  worms  in  the  dust  of  this 
lower  world,  as  if  they  had  no  nobler  sort  of  objects  to 
converse  with,  than  the  things  of  this  earth  ;  nothing  filter 
for  the  contemplation,  exercise,  and  enjoyment  of  an  im- 
mortal mind.  The  saints  are  finally  designed  for  an  inhe- 
ritance in  light,  (Col.  i.  12.)  and  their  thoughts  and  affec- 
tions ought  to  be  there  beforehand,  that  they  may  become 
meet  for  that  inheritance.  Will  it  do  a  man  any  harm  to 
have  frequent  forethoughts  of  the  everlasting  joy,  purity, 
and  bliss  of  the  heavenly  state  ?  How  joyous  and  pleasant 
must  it  be  !  And  why  are  we  called  Christians,  if  he,  who 
is  our  Lord  and  Teacher,  revealing  his  mind  to  us,  and 
expressly  charging  us  to  seek  first  the  kingdom  of  God,  to 
set  our  affections  on  the  things  above,  &e.  shall  not  be  re- 
garded 1  Why  is  not  heaven  every  day  in  our  thoughts, 
why  will  we  lose  the  pleasure  of  a  heavenly  life,  and  ex- 
change it  for  earthly  care  and  trouble,  or  vanity,  at  the 
best  i  Why  is  it  i  No  other  reason  can  be  given,  but  only 
an  alienation  of  our  minds  from  God. 

9.  Another  argument  to  prove  this  alienation,  and  en- 
mity against  God,  is  the  unsuccessfulness  of  the  Gospel ; 
which  can  be  resolvable  into  nothing  else,  hut  such  an  en- 
mity. The  design  of  the  Gospel  is  to  bring  us  into  a  union 
with  the  Son  of  God,  and  to  believe  on  him  whom  the 
Father  hath  sent.  Christ  seeks  lo  gather  in  souls  to  God, 
but  Ihey  will  not  be  gathered.  This  is  matter  of  fearful 
consideration,  that  when  God  is  calling  after  men,  by  his 


OF  MAN'S  ENMITY  AGAINST  GOD. 


941 


own  Son,  that  there  be  so  few  that  will  come  to  him.  How 
few  are  there  that  say,  Give  me  Christ,  or  I  am  lost  1  none 
can  reconcile  me  to  God,  but  Christ  f  You  are  daily  be- 
sought, in  Christ's  stead,  to  be  reconciled,  (2  Cor.  v.  20.) 
but  in  vain !  What  doth  this  signify,  but  obstinate,  invin- 
cible enmity  ■? 

2.  Another  head  of  arguments  may  be  taken  from  seve- 
ral considerations,  that  we  may  have  of  God  in  this  matter : 
whence  it  will  appear,  that  nothing  but  enmity,  on  our 
parts,  keeps  us  at  that  distance  from  God,  as  we  generally 
are  at.     And  consider  to  that  purpose, 

1.  That  God  is  the  God  of  all  grace,  the  fountain  of 
goodness,  the  element  of  love.  Why  are  men  at  that  dis- 
tance from  him,  who  is  goodness,  and  grace,  and  love  it- 
self? The  rea.son  is  not  on  God's  part,  1  John  iv.  16.  God 
is  love,  and  he  that  dwelleth  in  love,  dwelleth  in  God,  and 
God  in  him.  What  can  our  so  great  distance  from  this 
God  signify,  from  the  most  perfect,  the  most  excellent 
goodness,  but  the  most  horrid  kind,  and  the  highest  pitch 
of  enmity  1  Did  men  apprehend  this,  what  frightful  mon- 
sters would  they  appear  to  themselves!  This  is  not  only  a 
plain,  but  a  terrible  declaration  of  a  most  unaccountable 
enmity,  on  our  part. 

2.  God  is  still  pleased  to  continue  our  race  on  earth,  a 
succession  of  men  in  this  world,  from  age  to  age,  made 
after  his  own  image,  with  minds  and  spirits  that  are  intel- 
ligent and  immortal ;  which  declares  a  strong  propension 
in  Grod  towards  such  a  sort  of  creatures,  the  inhabitants  of 
this  lower  world,  though  degenerated,  and  fallen  from  him. 
Notwithstanding  all  their  neglect  of  him,  in  former  ages, 
yet  new  generations  of  men  still  spring  up,  capable  of 
knowing  and  serving  him,  Prov.  viii.  31.  In  the  foreseen 
height  of  man's  enmity,  this  was  the  steady  bent  of  his 
mind  towards  them,  to  rejoice  in  the  habitable  parts  of  this 
earth,  and  to  have  his  delights  with  the  sous  of  men.  Thus 
also  in  the  2  Chron.  vi.  18.  do  we  find  Solomon  in  a  rap- 
ture of  admiration,  on  this  account :  But  will  God  in  very 
deed  dwell  with  men  on  earth,  &c.  And  the  Psalmist,  Ps. 
Ix  viii.  18.  That  gifts  are  given  to  the  rebellious,  (the  most 
insolent  of  enemies,)  that  the  Lord  God  might  dwell  among 
them.  How  admirable  and  unconceivalsle  a  wonder  is 
this!  The  heaven  of  heavens  cannot  contain  him,  and  will 
he  yet  dwell  with  men  on  earth  !  And  we  yet  find,  not- 
withstanding God's  great  condescension,  that  there  is  still 
a  distance;  whence  can  this  be,  but  from  man's  aversion, 
and  enmity  of  mind  against  God  1  Thus  are  men  still  re- 
quiting God  evil  for  his  goodness ;  God  will  dwell  with 
men  on  earth,  but  men  will  not  dwell  with  him,  nor  ad- 
mit of  his  dwelling  with  them;  they  say  to  him.  Depart 
from  us,  Job  xxi.  14.  'Tis  thus,  from  age  to  age,  and  gene- 
ration to  generation,  which  shows  God's  goodness  on  his 
part,  and  the  enmity  on  man's  part.  See  to  this  purpose, 
Ps.  xiv.  and  liii.  the  beginning  of  each. 

3.  Consider  the  forbearance  of  God  towards  you,  while 
you  are  continually  at  mercy.  With  what  patience  doth 
he  spare  you,  though  your  own  hearts  must  tell  vou  that 
you  are  offending  creatures,  and  whom  he  can  destroy  in 
a  moment !  He  snares  you,  that  neglect  him.  He  is  not 
willing  that  you  should  perish,  but  come  to  the  knowledge 
of  the  truth,' that  you  may  be  saved  ;  by  which  he  calls 
and  leads  you  to  repentance,  Rom.  ii.  4.  On  God's  part, 
here  is  a  kind  intention ;  but  on  man's  part,  nothing  but 
persevering  enmity. 

4.  Consider  God's  large  and  wonderful  bounty  towards 
the  children  of  men  in  this  world,  and  the  design  of  it, 
Acts  xvii.  25,  26.  He  gi veth  to  all  life,  and  breath,  and  all 
things,  that  they  might  seek  after  him,  Ps.  Ixviii.  19.  He 
daily  loadeth  us  with  his  benefits.  He  gives  us  all  things 
richly  to  enjoy,  Acts.  xiv.  17.  God  leaves  not  himself  with- 
out witness,  that  he  doth  men  good.  He  gives  men  rain 
from  heaven,  when  they  want  it;  and,  when  unseasonable, 
he  withholds  it.  'Tis  a  great  thing  to  understand  the  lov- 
ing-kindness of  the  Lord,  (Ps.  cvii.  42.)  his  wonderful 
works  towards  the  children  of  men  ,  to  understand  our 
mercies  and  comforts,  and  what  their  meaning  and  design 
is.  By  mercies  to  our  outward  man,  God  designs  to  draw 
our  hearts  and  minds  to  himself  Mercies  are  bestowed 
on  them  that  have  the  power  of  thought,  to  consider  the 
end  of  all  God's  mercies ;  'tis  bespeaking,  and  seeking  to 
win  our  hearts  to  himself,  Hos.  xi.  4.  'Tis  drawing  us  with 


those  cords  of  a  man,  with  bands  of  love  :  which  plainly 
shows  what  the  case  requires,  that  the  minds  and  hearts  of 
men  are  very  averse,  and  alienated  from  him,  and  there- 
fore need  such  drawing. 

5.  And  that  which  is  more  than  all  the  rest,  is  God's 
sending  his  Son  into  the  world,  to  procure  terms  of  peace 
for  us,  and  then  to  treat  with  us  thereupon ;  and  that  in 
him  he  is  reconciling  the  world  to  himself,  2  Cor.  v.  19. 
Doth  not  reconciliation  suppose  enmity,  as  here,  and  in 
the  text :  You  that  were  enemies  in  your  minds — yet  hath 
he  reconciled.  As  we  have  noted  that  on  our  parts  our 
withstanding,  and  too  commonly  frustrating,  its  overtures, 
speaks  enmity  and  obstinacy  therein;  so  on  his  part  those 
overtures  themselves  speak  it  too.  Here  is  the  greatest 
kindness  and  good-will  on  God's  part,  that  can  be  con- 
ceived :  but  it  supposes,  what  we  are  evincing,  ill-will  in 
us.  Christ  came  to  seek  and  save  that  which  was  lost. 
What  a  lost  slate  was  our  state  !  what  to  be  engaged  in  a 
war  against  him  that  made  us  !  Wo  to  him  tlit  strives 
with  his  Maker,  Isa.  xiv.  9.  Fallen  man  is  little  appre- 
hensive of  it  now,  if  we  continue  unreconciled  to  the  last, 
at  death  it  will  be  understood  what  a  lost  slate  we  are  in. 
Upon  this  account  it  will  then  appear,  but  this  was  our  state 
before,  when  it  appeared  not ;  in  this  state  Christ  pitied  us, 
when  we  had  no  pity  for  ourselves.  Christ  came  not  into 
the  world  to  save  men  only  at  the  hour  of  their  death, 
from  hell ;  but  to  raise  up  to  himself  a  willing  people,  that 
may  serve  and  glorify  God,  in  their  life  on  earth.  He  is, 
for  this  purpose,  intent  on  this  reconciling  design  ;  and 
how  earnest,  how  alluring  were  his  solicitations,  in  the 
days  of  his  flesh  1  Come  to  me  all  ye  that  are  weary — He 
that  Cometh  to  me,  I  will  in  nowise  cast  out.  How  pathe- 
tical  his  lamentations,  for  the  unreconcileable !  0  that  thou 
hadst  known  the  things  belonging  to  thy  peace — And  his 
blood  was  shed  at  last,  as  the  blood  of  propitiation,  of  a 
reconciling  sacrifice,  to  reconcile  God's  justice  to  us  ;  and 
thereupon  also,  as  in  this  context.  Having  made  peace  by 
the  blood  of  his  cross,  (ver.  20.)  to  vanquish  our  enmity,  to 
reconcile  us  who  were  enemies  in  our  minds — ver.  21,  22. 

6.  Consider  Christ  sending,  and  continuing,  from  age  to 
age,  the  Gospel  in  the  world;  the  design  whereof  may  be 
understood  by  the  manifest  import  and  substance  of  it, 
and  by  the  titles  given  to  it,  as  it  reveals  Christ,  the  Me- 
diator, the  Peace-maker,  in  his  per.son,  nature,  offices, 
acts,  sufferings,  and  performances.  As  it  contains  the  great 
commands  of  repentances  towards  God,  and  faith  in  our 
Lord  Jesus  Christ,  with  the  promises  of  pardon,  and  eternal 
life,  with  whatsoever  is  requisite  to  our  present  good  state 
God-ward,  and  our  final  blessedness  in  him,  as  also  the  va- 
rious enforcements  of  such  precepts,  and  confirmations  of 
such  promises,  with  copious  explications  of  the  one  and  the 
other.  And  as  it  is  called,  the  ministry  of  reconciliation, 
2  Cor.  V.  18.  The  word  wherein  peace  is  preached,  by 
Jesus  Christ,  Actsx.  36.  The  Gospel  of  peace,  and  of  glad 
tidings,  (Rom.  x.  15.)  as  that  very  word  Gospel  signifies. 

This  Gospel  was,  in  its  clearer  manifestation,  at  the  ful- 
ness of  time,  introduced  with  great  magnificence  and  so- 
lemnity into  the  world,  as  the  law  had  been,  by  the  minis- 
try of  angels.  When  the  Son  of  righteousness,  the  light 
of  the  world,  was  arising,  and  dawning  upon  it ;  then  did 
a  multitude  of  the  heavenly  host  appear,  praising  God,  and 
saying.  Glory  to  God  in  the  highest,  peace  on  earth,  and 
good-will  towards  men,  Luke  ii.  13,  14.  But  this  Gospel 
is  not  a  more  express  declaration  of  God's  good-will 
towards  men,  than  their  deportment  under  it,  their  con- 
tinuing to  live  as  without  God  in  the  world,  is  of  their  ill- 
will,  disaffection,  and  enmity  against  God. 

7.  And  lastly,  the  strivings  of  the  Spirit,  in  the  hearts  of 
ministers  preaching  the  Gospel,  and  with  the  souls  of  men, 
to  whom  it  is  preached,  show  that  there  is  a  mightj'  enmi- 
ty to  be  overcome. 

1.  God's  giving  forth  his  Spirit  to  ministers,  enabling 
them  to  strive  with  sinners,  to  bring  them  to  Christ  ac- 
cording to  the  working  of  that  power,  which  works  in  them 
mightily,  Colos.  i.  ult.  What  need  of  such  striving,  but 
that  there  is  a  great  enmity  in  the  minds  of  peopleto  be 
conquered  and  overcome  ?  Sometimes  we  read  of  minis- 
ters of  the  Gospel  weeping  over  souls,  who,  for  their  too 
intent  minding  of  earthly  things,  are  called  enemies  to  the 
cross  of  Christ,  Phil.  iii.  18.    Sometimes  they  are  ready  to 


OF  MAN'S  ENMITY  AGAINST  GOD. 


breathe  out  their  own  souls  towards  them,  among  whom 
they  labour,  1  Thess.  ii.  8.  Sometimes  represemed  as  tra- 
vailing in  birth,  with  them  that  are  committed  to  their 
charge,  Gal.  iv.  19.  There  are  ministers,  whose  hearts  are 
in  pangs  and  agonies  for  the  souls  of  sinners,  when  the 
things  of  God  are  too  apparently  neglected,  and  not  re- 
garded by  them ;  and  when  they  see  destruction  from  the 
Almighty  is  not  a  terror  to  them;  and  while  they  visibly 
take  the  way  that  takes  hold  of  hell,  and  leads  down  to 
the  chambers  of  death.  They  would,  if  possible,  save 
them  with  fear,  and  pluck  them  as  firebrands  out  of  the 
fire ;  the  fire  of  their  own  lusts,  and  fervent  enmity  against 
God,  and  godliness,  and  save  them  from  his  flaming  wrath. 
Is  all  this  unnecessary  1  and  what  makes  it  necessary,  but 
that  there  is  a  counter-striving,  an  enmity  working  in  the 
hearts  of  men,  against  the  Spirit's  striving  in  the  ministry, 
to  be  overcome  1 

2.  The  Spirit  also  strives  immediately  with  the  souls  of 
sinners,  and  pleads  with  them ;  sometimes  as  a  Spirit  of 
conviction,  illumination,  fear,  and  dread  ;  sometimes  as  a 
Spirit  of  grace,  wooing,  and  beseeching;  and  when  his 
motions  are  not  complied  with,  there  are  complaints  of 
men's  grieving,  vexing,  quenching,  resisting  the  Spirit, 
Acts  vii.  51.  Which  resistance  implies  continual  striving. 
No  striving  but  doth  suppose  an  obstruction,  and  difficulty 
to  be  striven  withal ;  there  could  be  no  resisting,  if  there 
were  not  counter-striving;  and  hereby  despite  is  done  to 
the  Spirit  of  grace.  O  fearful  aggravation  !  that  such  a 
Spirit  is  striven  against!  'Tis  the  Spirit  of  grace,  love, 
and  goodness,  the  Spirit  of  all  kindness,  sweetness,  and 
benignity,  which  a  wicked  man  doth  despite  unto,  Heb.  x. 
29.  How  vile  and  horrid  a  thing,  to  requite  grace,  love, 
and  sweetness  with  spite  ?  As  if  the  sinner  should  say, 
Thou  wouldst  turn  me  to  God,  but  I  will  not  he  turned  ! 
The  blessed  God  s!iys.  Turn  at  my  reproof,  I  will  pour  out 
my  Spirit  unto  you,  Prov.  i.  23.  There  are  preventive  in- 
sinuations, upon  which,  if  we  essay  to  turn,  plentiful  effu- 
sions of  the  Spirit  may  be  hoped  to  ensue ;  for  he  is  the 
Spirit  of  grace.  When  we  draw  back,  and  resist  or  slight 
those  foregoing  good  motions  of  that  holy  Spirit ;  this  is 
despiting  him.  And  doth  not  this  import  enmity,  in  a  high 
degree  1  That  the  Spirit  needs  strive  so  much,  that  it  may 
be  overcome,  as  with  some,  at  his  own  pleasure,  he  doth  ; 
with  otliers,  in  just  displeasure,  he  strives  no  more,  and  so 
il  is  never  overcome. 

We  come  now  to  the  application,  wherein  the  subject 
would  admit  and  require  a  very  abundant  enlargement,  if 
we  were  not  within  necessary  limits,  Two  things  I  shall 
take  notice  of,  as  very  necessary  to  be  remarked,  and  most 
amazingly  strange  and  wonderful,  by  way  of  introduction 
to  some  further  use. 

1.  That  ever  the  spirit  of  man,  a  reasonable,  intelligent 
being,  God's  own  offspring,  and  whereto  he  is  not  only  a 
Maker  but  a  Parent,  styled  the  Father  of  spirits,  should  be 
degenerated  into  so  horrid,  so  unnatural  a  monster !  What ! 
to  be  a  hater  of  God;  the  most  excellent  and  all-compre- 
hending good!  and  thy  own  Father!  Hear,  0  heavens — 
and  earth,  saith  the  Lord,  I  have  nourished,  and  brought 
up  children,  and  they  have  rebelled  against  me,  Isa.  i.  2. 
Be  astonished,  O  ye  heavens,  at  this !  and  be  horribly 
afraid  ;  be  ye  very  desolate  !  As  if  all  the  blessed  inhabit- 
ants of  that  upper  world  should  rather  forsake  their  glorious 
mansions,  leave  heaven  empty,  and  run  back  into  their 
original  nothing,  than  endure  such  a  sight !  An  intelligent 
spirit,  hating  God,  is  the  most  frightful  prodigy  in  universal 
nature  !  If  all  men's  limbs  were  distorted,  and  their  whole 
outer  man  transformed  into  the  most  hideous  shapes,  'twere 
a  trifle,  in  comparison  with  this  deformity  of  thy  soul. 

2.  That  it  should  be  thus,  and  they  never  regret,  nor  per- 
ceive it !  What  self-loathing  creatures  would  men  be 
could  they  see  themselves !  so  as  never  to  endure  them- 
selves, while  they  find  they  do  not  love  God  ;  but  men  are 
generally  well  pleased  with  themselves  for  all  this.  Though 
the  ca.se  is  so  plain,  they  will  not  see  it ;  when  all  the  men- 
tioned indications  show  it,  they  never  charge  or  suspect 
themselves  of  such  a  thing  as  this  enmity  against  God. 
God  charges  them,  and  doth  he  not  know  them  1  The 
pagan  world,  they  are  God -haters,  (Rom.  i.  30.)  even  with 
a  hellish  hatred,  as  the  word  there  signifies.  They  that 
profess  his  name,  are  apt  to  admit  this  true  of  the  Gentiles: 


but  do  we  think  our  Lord  Jesus  did  injuriously  accuse  the 
Jews  too,  that  they  had  both  seen  and  hated  liim  and  his 
Father  1  John  x v.  24.  How  remote  was  it  from  a  Jew,  who 
boasted  themselves  God's  peculiar  people,  to  think  himself 
a  hater  of  God !  And  what  were  they,  of  whom  he  says  by 
the  prophet,  My  soul  loathed  them,  and  their  soul  abhorred 
me,  (which  is  pre-supposed,)  Zech.  xi.  8.  and  most  justly, 
for  can  there  be  a  more  loath.some  thing,  than  to  abhor 
goodness  itself  1  What  the  most  perfect  benignity !  And 
those  Cretians  had  received  the  Christian  faith,  whom  the 
apostle  exhorts  Titus  to  rebuke  sharply,  that  they  might  be 
sound  in  it ;  and  of  whom  he  says,  that  professing  to  know 
God,  in  works  they  denied  him,  being  abominable.  Tit.  i. 
16.  Hence  is  our  labour  lost,  in  beseeching  men  to  be 
reconciled  in  God,  while  they  own  no  enmity.  Since  this 
matter  is  so  evident,  that  this  is  the  temper  of  the  uncon- 
verted world  God-ward,  that  they  are  alienated  from  him, 
and  enemies  in  their  minds  towards  him,  by  wicked  works ; 
it  is  then  beyond  all  expression  strange,  that  they  never  ob- 
serve it  in  themselves,  (as  the  toad  is  not  oflended  at  its 
own  poisonous  nature)  and  are  hereupon  apt  to  think  that 
God  observes  it  not,  nor  is  displeased  with  them  for  it.  It  is 
strange  they  should  not  observe  it  in  themselves,  upon  so 
manifold  evidence.  Do  but  recount  with  your.selves,  and 
run  over  tlie  several  heads  of  evidence  that  have  been  given. 
Can  )'ou  deny  you  have  minds  capable  of  knowing  God  ■? 
Cannot  you  conceive  of  wisdom,  power,  goodness,  truth, 
justice,  holiness,  and  that  these  may  be,  either  more  mani- 
fest, or  in  more  excellent  degrees,  even  among  creatures,  in 
some  creatures  more  than  in  others;  but  that  being,  in  which 
they  are  in  the  highest  and  most  absolute  perfection,  must 
be  of  God  ■?  Can  you  deny  that  you  have  lived  in  great 
ignorance  of  God  much  of  your  time  1  that  your  ignorance 
was  voluntary,  having  such  means  of  knowing  him,  as  you 
have  had  1  that  you  have  usually  been  thoughtless  and  un- 
mindful of  him,  in  your  ordinary  course  1  that  the  thoughts 
of  him  have  been  ungrateful,  and  very  little  welcome,  or 
pleasant  to  you  1  that  you  have  had  little  converse  with 
him,  little  trust,  reverence,  delight,  or  expectation  placed 
on  him,  as  the  object "?  that  you  have  not  been  wont  to  con- 
cern him  in  your  affairs,  to  consult  him,  to  desire  his  con- 
currence ?  that  you  have  not  thought  of  approving  yourself 
to  him,  in  your  designs  and  actions,  but  lived  as  without 
him  in  the  world  1  'That  you  have  not  designed  the  plea- 
sing or  obeying  of  him  in  the  course  of  your  conversa- 
tion 1  that  the  Gospel,  under  which  you  have  lived,  hath 
had  little  effect  upon  you,  to  alter  the  temper  of  your  spirits 
towards  him  ■?  That  if  his  Spirit  hath  sometimes  awaken- 
ed you,  raised  some  fear,  or  some  desires,  now  and  then  in 
your  souls,  you  have  suppressed,  and  stifled,  and  striven 
against  such  motions  1  Do  not  these  things,  together,  dis- 
cover an  enmity  against  God,  and  the  ways  of  Gou  1  And 
is  it  not  strange  vou  cannot  see  this,  and  perceive  a  disaf- 
fection to  God,  by  all  this,  in  yourselves  t  What  is  so  near 
a  man,  as  himself?  Have  you  not  in  you  a  reflecting 
power  1  Know  ye  not  your  ownselves?  as  the  apostle 
speaks,  2  Cor.  xiii.  5.  Yea,  generally,  men  never  find 
fault  with  themselves,  upon  any  such  account ;  and  con- 
sequently, think  themselves,  in  such  respects,  very  inno- 
cent in  the  sight  of  God,  and  think  he  finds  no  fault  with 
them.  Now  these  two  things  being  premised,  will  make 
way  for  the  following  uses.     We  infer  therefore, 

1.  That  whereas  it  so  evidently  appears,  that  men  are  at 
enmity  with  God,  it  cannot  but  be  consequent,  that  God 
is  not  well  pleased  with  them.  No  one  is  well  pleased  to 
have  another  hate  him.  God  discerns  that,  in  the  inward 
temper  of  men's  minds,  wherewith  he  is  not  well  pleased; 
H::.  this  alienation  of  mind  from  him,  this  wicked  enmity, 
that  is  so  generally  found  in  them.  They  are  wont  to 
make  light  of  secret,  internal  .sin;  the  ill  posture  of  their 
minds  they  think  a  harmless,  innocent  thing.  But  this  he 
remonstrates  against,  takes  notice  of  with  dislike  and  dis- 
pleasure; and  is  counterworking  this  spirit  of  enmity,  not 
only  bv  his  word,  but  by  his  Spirit  of  love,  and  power. 
Though  he  doth  not  testify  his  displeasure  by  flames  and 
thunderbolts ;  yet  he  observes,  and  approves  not  the  course 
and  current  of  their  thoughts  and  affections ;  though  he 
permit  them,  sometimes  without  sensible  rebuke,  to  run 
on  long  in  their  contempt  of  him ;  yet  he  declares  it  to  be 
wickedness :  The  wicked  have  not  God  in  all  their  thoughts. 


OF  MAN'S  ENiMITY  AGAINST  GOD. 


Ps.  X.  4.  He  expostulates  about  it,  Wherefore  do  the 
wicked  contemn  God,  v.  13.  threatens  them  with  hell,  for 
their  forgetting  him,  Ps.  ix.  17.  yet  sinners  are  apt  to  con- 
clude, that  God  doth  not  see,  or  disallow  any  thing  of  that 
kind,  Ps.  xciv.  7.  How  unapt  are  they  to  admit  any  con- 
viction of  heart-wickedness  !  though  'tis  more  than  inti- 
mated to  be  destructive,  Jer.  iv.  14.  Wash  thine  heart 
from  wickedness,  that  thou  mayst  be  saved  :  q.  d.  thou  art 
lost  if  thy  heart  be  not  purged.  Tea,  when  it  is  so  plain 
in  itself,  that  enmity  against  God.  which  hath  its  seat  in 
the  heart,  makes  a  man's  soul  a  very  hell,  yet  they  seem  to 
think  themselves  very  innocent  creatures,  when  they  are  as 
much  devilized,  as  a  mind,  dwelling  in  flesh,  can  be !  This 
is  the  common  practical  error  and  mistake  men  lie  under, 
that  they  think  God  takes  notice  of  no  evil  in  them,  but 
what  other  men  can  observe,  and  reproach  them  for.  But 
he  knows  the  inward  bent  and  inclination  of  their  minds 
and  spirits  ;  why  else  is  he  called  the  heart-searching  God  1 
and  knows  that  this  is  the  principal  and  most  horrid 
wickedness,  that  is  to  be  found  among  the  children  of  men, 
an  alienated  mind  from  God,  and  the  root  of  all  the  rest. 
The  fountain  of  wickedness  is  within  a  man.  Simon  Ma- 
gus's  wickedness  lay  in  his  thought;  it  is  said  to  him. 
Repent  of  this  thy  wickedness,  and  pray  the  thought  of  thy 
heart  may  be  forgiven  thee.  Acts  viii.  2-2.  And  when  the 
prophet  exhorts  (as  before)  Jer.  iv.  14.  to  wash  the  heart 
from  wickedness,  he  adds.  How  long  shall  vain  thoughts 
lodge  within  thee  1  And  our  Saviour  tells  us.  Out  of  the 
heart,  first,  proceed  evil  thoughts,  and  then  all  the  other 
%vickednesses  after-mentioned;  murders,  adulteries,  &c. 
Matt.  XV,  19.  And  that  enmity  and  alienation  of  mind, 
that  turns  oflTthe  whole  current  of  a  man's  thoughts  from 
God,  is  the  original  evil ;  and,  by  consequences,  lets  them 
loose  to  every  thing  else  that  oflends  him,  and  ruins  them- 
selves. Yet  when  their  very  hearts  are  such  a  hell  of 
wickedness,  (as  what  is  more  hellish  than  enmity  against 
God,)  they  are  notwithstanding  wont  to  say,  they  have 
good  hearts. 

2.  Hence  see  the  absolute  necessity  of  regeneration.  A 
doctrine,  at  which  most  men  do  wonder,  which  our  Saviour 
intimates,  when  he  says,  John  iii.  7.  Marvel  not  at  it,  viz. 
that  I  said  you  must  be  born  again.  But  who  may  not 
now  apprehend  a  necessity  of  being  regenerate  1  what  will 
become  of  thee,  if  thou  diest  with  such  a  disaffected  mind 
God-ward  1  Do  but  suppose  your  soul  going  out  of  the 
body,  in  this  temper,  full  of  disatfection  towards  the  ever- 
blessed  God,  before  whose  bright  glory  and  flaming  ma- 
jesty (to  thee  a  consuming  tire)  thou  must  now  appear ; 
though  most  unwilling,  and  as  full  of  horror  and  amazing 
dread  1  How  will  thine  heart  then  meditate  terror  !  and 
say  within  thee,  "  This  is  the  God  I  could  never  love  ! 
whom  I  would  never  know!  to  whom  I  was  always  a 
willing  stranger!"  whose  admirablegrace  never  allured,  or 
won  my  heart !  who,  in  a  day  of  grace,  that  is  now  over 
with  me,  offered  me  free  pardon,  and  reconciliation  ;  but  I 
was  never  at  leisure  to  regard  it.  The  love  of  this  world, 
which  I  might  have  known  to  be  enmity  against  God,  had 
otherwise  engaged  me.  It  hath  been  the  constant  language 
of  my  heart  to  him.  Depart  from  me,  I  desire  not  the 
knowledge  of  thy  ways  ;  I  must  now  hear  from  him  that 
just  and  terrible  voice,  even  by  the  mouth  of  the  only 
Redeemer  and  Saviour  of  sinners.  Depart  from  me,  I  know 
thee  not.  And  into  how  horrid  society  must  I  now  go  ! 
The  things  that  eye  hath  not  seen,  nor  ear  heard,  more 
glorious  things  than  ever  entered  into  the  heart,  are  all  pre- 
pared for  lovers  of  God.  And  for  whom  can  everlasting 
fire  be  prepared,  but  for  the  devil  and  his  angels,  and  such 
other  accursed  God-haters,  as  I  have  been  1  Matt.  xxv.  41. 
Recollect  yourselves,  consider  the  present  posture  and 
temper  of  )'our  souls,  and  what  your  way  and  course  is. 
You  care  not  to  come  nigh  to  God  now,  but  love  to  live 
at  a  distance  from  him,  through  enmity  against  him,  from 
whence  proceeds  your  departing  from  hiin,  and  saying  to 
him.  Depart  from  us.  But  another  day,  you  will  have 
enough  of  departing  from  God  ;  a  wicked  man's  life  is 
nothingelse  but  a  continualforsakingof  God,  or  departing 
from  him.  I  appeal  to  your  own  hearts,  concerning  the 
justice  of  that  mentioned  repartee  :  They  say  now  to  God, 
Depart  from  us,  Job  xxi.  14.  and  God  will  then  say  to 
.hem.  Depart  from  me,  Matt,  xxv.  41.    That  man's  soul 


must  thus  perish,  that  lives  and  dies  at  enmity  with  God. 
Regeneration  slays  this  enmity,  and  implants  in  the  soul 
divine  love.  Therefore  we  must  be  regenerate,  or  we  can- 
not enter  into  the  kingdom  of  God,  John  iii,  3,  5,  A  man 
must  have  a  new  heart  and  a  new  spirit  created  in  him, 
in  which  heart  and  spirit  the  love  of  God  is  the  reigning 
principle.  And  therefore  I  repeat  to  you.  The  things  which 
eye  hath  not  seen — and  a  crown  of  life  are  prepared,  and 
promised  to  them  that  love  him,  1  Cor.  ii.  9.  James  i.  12. 
You  may  yourselves  collect  the  rest. 

3.  Hence  take  notice  of  the  seat  and  subject  of  this  re- 
generation and  change.  It  is  the  mind  of  man ;  for  you  are 
enemies  in  your  minds  by  wicked  works.  We  are  to  be 
renewed,  in  the  spirits  of  our  minds,  (Ephes.  iv.  23.)  to  be 
transformed  by  the  renewing  of  our  minds,  &c.  Rom.  xii. 
2.  You  that  have  not  considered  what  regeneration  is,  I 
tell  you,  'tis  to  have  your  minds  altered  and  changed  ;  that 
whereas  you  did  not  mind  GodorChrist,  your  minds  being 
changed,  you  savour  and  delight  in  the  thing-  of  God, 
Rom,  viii,  5,  7.  They  that  are  after  the  flesh,  savour  the 
things  of  the  flesh.  The  carnal  mind  is  enmity  against 
God.  It  is  the  mind,  therefore,  not  as  speculative  merely, 
but  as  practical,  and  active,  that  must  be  renewed.  In- 
quire, therefore,  what  change  do  you  find  in  your  minds'? 
Are  you  in  mind  and  spirit  more  holy,  spiritual,  and  seri-  ^ 
ousl  And  are  your  minds  more  delightfully  taken  up  ' 
with  the  things  of  God,  than  formerly  1  Till  your  minds 
are  thus  changed,  they  cannot  be  towards  God  ;  but  will 
be  perpetually  full  of  enmity  against  God,  You  will  only 
mind  earthly  things,  (Phil,  iii,  19,  20.)  with  the  neglect 
of  God,  and  heaven,  and  heavenly  things.  If  ever  the 
Gospel  doth  us  good,  it  must  be  by  the  change  of  our 
minds. 

4.  And  in  the  last  place,  hence  understand  the  absolute 
necessity  of  reconciliation  with  God;  because  you  have 
been  alienated  and  enemies  against  him  by  wicked  works. 
Regeneration  cures  in  part  your  enmity,  but  makes  no 
atonement  for  your  guilt,  in  having  been  enemies;  for  this 
you  need  a  reconciler  that  could  satisfy  for  you.  What 
will  become  of  the  man  that  is  not  reconciled  to  God  1  If 
you  be  God's  enemy,  can  he  be  your  friend  1  And  if  God 
be  your  enemy,  he  is  the  most  terrible  enemy.  How  can 
we  lie  down  in  peace,  in  an  unreconciled  stale  1  or  without 
knowing  whether  we  are  reconciled,  or  not  1  Let  not  the 
sun  go  down  this  day,  and  leave  you  at  enmity  with  God. 
If  you  have  fallen  out  with  a  man,  the  sun  is  not  to  go 
down  on  your  wrath  ;  and  is  your  enmity  against  God  a 
juster  or  more  tolerable  thing  1  O  let  not  the  sun  go  down 
before  you  have  made  your  peace.  And  for  your  encou- 
ragement, consider  that  it  is  the  office  of  the  Son  of  God  to 
reconcile  you  to  him.  He  is  the  reconciler,  the  peace- 
maker, the  maker  up  of  breaches  between  God  and  man. 
He  is,  if  you  resist  not,  ready,  by  his  Spirit,  to  remove  the 
enmity  that  lies  in  your  minds  against  God;  and  by  his 
blood,  he  causes  Divine  justice  to  be  at  peace  with  you. 
If  you  find  the  former  effect,  that  assures  you  of  the  latter. 
Bless  God  that  he  hath  provided,  and  given  you  notice  of 
such  a  reconciler,  2  Cor,  v.  19.  God  was  in  Christ  recon- 
ciling the  world  to  himself  Bless  God  that  he  hath  sent 
and  settled  one  among  you,  on  this  errand,  to  beseech  you 
to  be  reconciled  to  God,  r.  20.  Blessed  is  the  man,  whose 
iniquities  are  forgiven ;  and  blessed  is  the  man  who  can 
say  I  was  once  an  enemy,  but  now  am  I  reconciled  ;  for- 
merly I  saw  no  need  of  Christ,  but  now  I  cannot  live 
without  him.  How  fearful  a  thing  will  it  be  to  die  unre- 
conciled to  God,  under  a  Gospel  of  reconciliation  !  while 
the  voiceof  the  Gospel  of  grace  is  calling  upon  you,  Return 
and  live  ;  Turn  ye,  turn  ye,  why  will  ye  die  1  beware  of 
dying  unreconciled,  under  such  a  Gospel.  When  you  re- 
turn hence,  retire  into  a  corner,  and  consider  what  a  wicked 
enmity  of  mind  you  have  had  against  God  and  Christ; 
and  pray  that  j'ou  may  De  renewed,  in  the  spirit  of  your 
mind,  Eph.  iv.  23.  Let  a  holy  resolution  be  taken  up  at 
last,  (after  many  neglects,)  as  was  by  the  poor  distressed 
prodigal,  after  he  had  long  lived  a  wandering  life,  (Luke 
XV.  18;  and  onward.)  I  will  arise  and  go  to  my  Father, 
&c.  and  you  will  find  God  a  merciful  Father,  ready  to  re- 
ceive you,  and  with  joy.  Oh  the  joyful  meeting  between 
a  returning  soul  and  a  sin-pardoning  God  !  When  once 
your  strangeness  and  your  enmity  are  overcome,  and  you 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


are  come  iito  a  state  of  amity  and  friendship  with  God ; 
then  will  t'je  rest  of  your  time  be  pleasantly  spent,  in  a 
holy,  humble  walking  with  God,  under  the  conduct  of 
grace,  till  you  come  eternally  to  enjoy  him  in  glory. 


RECONCIIJATION 
BETWEEN  GOD  AND  MAN. 


Col.  i.  21. 

And  you  that  were  sometime  alienated  and  eiiemies  in.  yow 

mind  by  wicked  works,  yet  now  hulh  he  reconciled. 
Verse  22.  In  the  body  of  his  flesh,  thrmigh  death,  <^c. 

We  have,  from  the  former  words  of  this  text,  shown  the 
fearful,  horrid  state  of  unconverted  sinners ;  that  as  such 
they  are  alienated  and  enemies  in  their  mind,  by  wicked 
works,  and  come  now  to  show,  from  the  words  that  follow, 
the  blessed  state  of  the  converted.    You  now  hath  he  re- 
conciled,  &c.     Here   is   instance  given   of  the  happiest 
change  that  ever  was  made,  in  the  case  of  sinful  wretched 
creatures  :  and  far  above  all  our  expectations,  if  we  had 
not  been  told,  that  as  far  as  the  heavens  are  above  the 
earth,  so  far,  in  the  acts  of  mercy,  are  God's  ways  above  our 
ways,  and  his  thoughts  above  our  thoughts,  Isa.  Iv.  9.    Other- 
wise, when  we  hear  of  a  sort  of  creatures  that  were  fallen 
from  God,  and  gone  into  rebellion  against  him,  that  were 
alienated  and  enemies  to  him  in  their  minds  by  wicked 
works ;  one  would  be  in  suspense,  and  say.  Well,  and  what 
became  of  the  business  1  how  did  it  issue "?  what  was  the 
event  1  and  v^ould  expect  to  hear,  why  fire  came  down 
from  heaven  upon  them,  and  consumed  them  in  a  moment ; 
or  the  earth  opened,  and  swallowed  them  up  quick.     Yea, 
and  if  the  matter  were  so  reported  to  us,  if  we  did  hear  fire 
and  brimstone,  flames  and  thunderbolts,  immediately  came 
down  upon  them,  and  destroyed  them  in  a  moment ;  who 
would  not  say.  So  I  thought,  who  could  expect  other'? 
But  that  it  should  be  said,  such  as  were  alienated  from 
God  and  his  very  enemies  in  their  mind,  by  wicked  works, 
those  hath  his  own  Son  reconciled  !  into  what  a  transport 
of  wonder  and  praises  would  this  cast  any  considering 
mind !  with  what  amazement  would  it  make  us  cry  out, 
O  what  halh  God  wrought,  what  wonders  can  the  power 
of  Divine  grace  bring  about !  How  unexpected,  how  sur- 
prising a  thing  is  this  !     Especially  when  we  also  consider 
now  this  was  brought  to  pass,  the  Son  of  God  effected  it 
in  the  body  of  his  own  flesh,  through  death.     He  died  for 
it!  rather  than  such  impure  venomous  worms,  and  that 
were  as  weak  and  defenceless  as  they  were  vile  and  wicked, 
should  at  last  suffer  the  dreadful  consequences  of  so  des- 
perate and  unequal  a  war  against  the  Almighty ;  which 
could  not  be  other  than  their  own  ruin,  and  eternal  death  ; 
he  chose  himself  to  die  for  them.     This   is  the  strange 
amazing  subject  we  have  to  consider  ;  and  we  cannot  but 
confess  and  consider  it  as  a  strange  thing,  if  we  were  only 
told  it  as  that  which  had  fallen  out,  in  some  other  country, 
in  any  remote  part  of  the  world,  or  in  some  other  world. 
But  when  we  understand,  as  for  the  former  part,  this  is  the 
common  case  of  men  on  earth,  and  therefore  that  it  was 
our  own  case,  to  have  been  alienated  from  God  and  ene- 
mies to  him  in  our  minds  by  wicked  works ;  and  as  to  the 
latter  part,  that  to  us  the  proposal  and  offer  is  made  of 
being  reconciled,  in  this  strange  way  !  in  what  agonies,  in 
what  consternation  of  spirit  should  we  be,  when  we  can 
with  greatest  certainty  say  the  former;  if  we  cannot  say 
the  latter !  And  if  we  can,  in  what  a  transport !  in  what 
raptures  of  admiration,  joy,  and  praise,  should  we  say  it! 
Any  of  us  who  hath  heard,  or  now  reads  these  words,  even 
me  who  was  alienated,  and  an  enemy  in  my  mind,  by 
wicked  works,  yet  me  now  hath  he  reconciled  !     Can  you 
say  so'?  how  should  your  heart  leap,  and  spring  within 
you,  at  the  reciting  of  these  words  !  And  if  you  cannot  as 
yet  say  this,  with  particular  application,  and  it  does  not 


therefore  raise  a  present  joy,  yet  it  may  beget  hope  in  you; 
for  think  with  yourself,  if  with  some  the  matter  hath  been 
brought  to  this  blessed  issue,  why  may  it  not  with  mel 
and  upon  the  one  accoimt,  or  the  other,  now  set  yourself 
seriously  to  consider  these  latter  words.  And  that  you 
may  do  so  with  the  more  advantage,  take  distinct  notice  of 
these  two  things,  that  are  to  be  severally  treated  of. — 1.  Of 
this  blessed  work  itself,  brought  about  by  your  merciful 
and  glorious  Redeemer ;  reconciliation  witli  God.  "  You 
hath  he  reconciled." — 2.  The  wonderful  way  wherein  he 
hath  effected  it:  "  In  the  body  of  his  flesh,  through  death." 
1.  Consider  this  reconciliation  itself.  Which  that  we 
may  do  with  just  advantage,  both  to  the  truth  and  ourselves, 
we  must  take  heed  of  too  much  narrowing  so  important  a 
subject;  but  take  it  in  its  due  extent  and  compass,  as 
comprehending  all  that  truly  belongs  to  it ;  and  so  it  must 
be  understood  to  be  mutual  between  God  and  us;  and  to 
include  both  our  reconciliation  to  him,  and  his  reconcilia- 
tion to  us.  Thus  the  proper  import  of  the  word,  the  scope 
of  the  apostle's  present  discourse,  and  the  nature  of  the 
thing,  lead  us  to  understand  it.  The  word  being  used 
when  two  parties  have  been  at  variance,  not  only  signifies 
the  laying  down  of  enmity  on  the  one  side,  but  to  be  re- 
ceived into  grace  and  favour  on  the  other;  as  might  be 
shown  of  the  original  words,  that  are  wont  to  be  thus 
rendered,  if  it  were  needful,  or  at  this  time  fit.  But  it 
sufficiently  appears,  in  the  common  use  of  this  way  of 
speaking  among  ourselves.  And  if  we  consider  the  scope 
of  the  apostle's  discourse,  nothing  can  be  more  agreeable 
to  it;  which  is  manifestly  to  exalt  and  magnify  Christ, 
first  as  Creator,  affirming  that  all  things  visible  and  in- 
visible were  made  by  him,  and  for  him,  as  ver.  16.  And 
then  afterwards,  there  having  been  a  rupture  and  breach 
in  the  creation,  by  the  apostacy  and  revolt  of  some  crea- 
tures; others,  also,  being  in  an  uncertain  and  mutable 
stale,  liable  to  a  like  failure  and  defection,  he  is  further 
magnified,  as  the  Reconciler  of  such  as  were  thought  fit  to 
be  restored,  and  the  Establisher  of  such  as  stood,  ver.  17. 
Now  the  representation  of  his  performance,  as  a  Reconciler, 
had  been  very  imperfect,  if  he  had  designed  therein  only 
to  signify  a  reconciliation,  effected  by  him  on  one  side, 
leaving  the  other  unreconciled.  And  though  it  be  true, 
that  taking  this  reconciliation,  in  reference  to  the  imme- 
diately foregoing  words  of  this  verse,  you  that  were  ene- 
mies, might  seem  to  limit  it  to  that  one  sense,  as  if  it 
meant  only  reconciliation  on  our  part,  consisting  in  the 
laying  down  of  our  enmity;  yet  the  following  words,  that 
show  how  this  reconciliation  is  brought  about  in  the  body 
of  his  flesh  through  death,  signify  as  much  for  the  extend- 
ing of  it  to  the  other  reconciliation  also ;  vis.  on  God's 
part  towards  us.  For  they  plainly  mean  that  this  recon- 
ciliation is  brought  about  by  sacrifice,  viz.  by  our  Lord 
Jesus's  ofienng  himself  upon  the  cross  for  us  (as  hereafter 
we  shall  have  occasion  more  largely  to  show.)  Now  a 
sacrifice  is  offered  to  God  only,  not  to  men,  and  being  for 
reconciliation,  must  principally,  and  in  the  first  place,  intend 
the  reconciling  of  God  to  us ;  though  it  secondarily  hath 
its  great  use,  for  the  reconciling  us  to  God  also;  as  here- 
after we  shall  show.  And  it  is  in  the  nature  of  the  thing 
very  evident ;  reconciliation  supposing  a  difl^erence  and 
displeasure  between  two  parties,  as  what  hath  been,  it 
must  include  the  agrement  of  both,  as  that  which  now  is. 
A  willingness  to  he  reconciled  there  may  be  on  one  side, 
when  there  is  none  on  the  other,  as  it  is  often  and  long 
between  God  and  men;  but  if  there  be  actual  reconcilia- 
tion it  is  always  mutual ;  unlc-is  the  one  party  deceive,  or 
impose  upon  the  other,  pretending  to  be  reconciled  when 
he  is  not;  which,  in  the  case  between  God  and  us,  can 
never  be  ;  for  neither  can  we  deceive  God,  nor  will  he  de- 
ceive us.  Therefore  we  shall  treat  of  both  the  parts  of  this 
reconciliation,  of  men  to  God,  and  of  God  to  them. 

1.  Our  reconciliation  to  God.  And  though  that  be 
proposed  to  be  first  insisted  on,  let  none  think  it  is  there- 
fore looked  upon  as  deserving,  or  as  being  any  way  a 
cause  of  his  reconciliation  to  us.  For  as  our  enmity  and 
rebellion  against  him  cannot  do  him  real  hurt,  though  it 
does  him  infinite  wrong;  so  our  love  and  obedience,  though 
they  are  most  due  to  him,  can  profit  him  nothing.  Can 
a  man  be  profitable  unto  God,  as  he  that  is  wise  may  be 
profitable  to  himself;  is  it  again  to  him,  if  we  be  righteous  t 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


945 


Jobxxii.  2,  3.  What  gi vest  thou  him  ■?  or  what  receiveth 
he  of  thine  hand  I  Thy  wickedness  may  hurt  a  man,  as 
thou  art,  and  thy  righteousness  may  profit  a  son  of  man, 
ch.  XXXV.  7,  8.  But  by  neither  can  we  do  the  one  or  other 
to  him.  It  should  therefore  be  far  from  us  to  imagine  we 
can  procure  his  favour  or  reconciliation,  by  any  thing  we 
can  do.  And  know,  sinner,  he  is  before-hand  with  thee, 
in  the  offer  of  reconciliation  and  in  real  willingness  to  be 
reconciled ;  for  his  offer  is  most  sincere.  When,  therefore, 
out  of  a  state  of  enmity,  thou  art  brought  to  love  him,  it 
is  because  he  loved  thee  first,  I  John  iv.  19.  But  take 
this  aright,  that  thou  mayst  not  deceive  thyself,  nor  wrong 
him.  Before  our  reconciliation  to  him,  his  Gospel  truly 
speaks  him  reconcileable,  and  offering  us  reconciliation  ; 
when  his  offer  is  accepted  and  complied  with,  then  his 
Gospel  speaks  him  actually  reconciled.  His  offer  of  re- 
conciliation shows  his  compassion,  which  is  love  to  the 
miserable;  herein  he  is  before-hand  with  them  whom  he 
finally  saves,  he  loves  them  with  this  love  while  they  yet 
hate  him  and  arc  full  of  enmity  against  him.  From  this 
love  It  is  that  he  is  reconcileable  to  "them,  willing  to  forgive 
all  their  former  enmity  and  rebellions;  if  yet  they  will  be 
reconciled,  and  turn  to  him  with  their  whole  souls.  And 
this  he  testifies  to  them  in  his  Gospel ;  and  hereby  his 
Spirit,  working  in  and  by  this  Gospel  of  his  grace,  he  over- 
comes them,  conquere  their  enmity,  and  causes  them  to  love 
him,  whom  before  they  hated.  But  this  actual  reconcili- 
ation is  always  accompanied  with  delight,  which  is  love  to 
the  amiable,  such  as  he  hath  now  made  lovely,  by  trans- 
forming them  into  his  own  image,  who  is  love,  1  John  iv. 
16.  This  is  friendly,  complacential  love,  that  freely  con- 
verses and  holds  communion  with  the  beloved,  so  that  they 
dwell  in  him,  and  he  in  them,  as  in  the  same  place. 

It  is  profane,  therefore,  and  an  insolent  presumption,  for 
any  to  say,  God  is  reconciled  to  me,  he  delights  and  takes 
pleasure  in  me,  while  they  are  unreconciled  to  him,  and 
have  hearts  full  of  wicked  enmity  against  him.  They  do 
even  weary  him  with  their  words,  when  they  say.  Every 
one  that  doth  evil  is  good  in  the  sight  of  the  Lord,  and  he 
delighteth  in  them,  Mai.  ii.  17.  'Tis  an  affront  to  his  ex- 
cellent Majesty,  a  reproach  to  his  glorious  holiness  and 
the  purity  of  his  nature,  a  defiance  to  the  justice  of  his 
government,  to  think  him  well  pleased,  when  they  persist 
in  their  rebellions  against  him;  or  that  he  will  be  recon- 
ciled to  them,  when  this  is  still  the  temper  and  posture  of 
their  souls  towards  him.  He  is  not  a  God  that  takes  plea- 
sure in  wickedness,  nor  shall  evil  dwell  with  him ;  he 
hales  the  workers  of  iniquity,  Psal.  v.  4,  5.  Any  such 
thought  he  will  severely  and  terribly  avenge.  If  any  man 
ble.ss  himself  in  his  heart,  and  say,  I  shall  have  peace 
when  he  walks  in  the  imagination  of  his  heart,  God  will 
not  spare  him,  but  the  anger  of  the  Lord,  and  his  jealousy, 
shall  smoke  against  that  man,  Deut.  xxix.  19,  20.  And 
it  is,  on  the  other  hand,  a  wicked,  provoking  unbelief,  a 
high  affront  to  him,  a  giving  him  the  lie,  if  one,  really 
willing  lo  be  reconciled,  do  apprehend  him  irreconcileable, 
or  say  in  his  heart,  God  will  never  show  me  mercy.  It 
is  as  much  as  to  say  that  the  word  of  his  grace  is  nothing 
but  deceit,  and  his  whole  Go.spel  is  made  up  of  falsehood. 
Therefore,  though  our  reconciliation  to  him  is  no  cau.se  of 
his  reconciliation  to  us,  yet  (according  to  the  method  which 
he  hath  settled,  as  most  agreeable  to  his  glorious  majesty, 
to  his  pure  holiness,  his  hatred  of  sin,  the  justice  of  his 
government,  and  the  truth  of  his  word)  we  cannot  say  he 
is  actually  reconciled  to  us,  till  we  are  reconciled  to  jiim. 
It  may  be  said  he  pities  us  before,  and  is  upon  Gospel 
terms  reconcileable  to  us,  not  that  he  delights  in  us,  or  is 
reconciled.  And  we  may  the  belter  understand  this,  that 
our  reconciliation  is  no  cause  of  his  reconciliation  to  us, 
though  it  go  before  it,  inasmuch  as  he  works  both  reconci- 
liations, in  and  by  his  Christ;  so  the  text  speaks  of  both; 
You  hath  he  reconciled — not  we  ourselves.  And  2  Cor. 
V.  18.  All  things  are  of  God,  who  hath  reconciled  us  to 
himself,  by  Jesus  Christ ;  but  in  this  way,  order,  and 
method,  that  first  he  overcomes  our  enmity,  changes  our 
hearts,  and  tuins  them  to  him;  then  is  reconciled  to  us,  as 
believing  in  his  Son.  and  accepts  us  in  him,as  thebeloved  one. 
Hereupon  therefore  we  are  first  to  consider,  and  open 
to  you,  our  reconciliation  lo  God  ;  which  we  shall  consider 
■md  speak  of,  not  merely  bv  showing  ihe  very  point  where- 


in it  lies ;  but  more  largely,  by  letting  you  see  what  it  com- 
prehends in  the  compass  of  it,  or  what  belongs  to  it,  and 
in  what  way  it  is  brought  about.  We  are  indeed  to  con- 
sider that  this,  in  the  text,  "  you  hath  he  reconciled,"  is  an 
historical  passage,  signifying  somewhat  past,  a  res  gesta,  a 
great  thing  effected  and  done.  Whereas  therefore  some 
have  taken  much  pains  (and  not  to  ill  purpose)  to  write 
histories  of  nature,  and  give  account  of  natural  product- 
ions; we  may  call  this  a  history  of  grace,  giving  some 
account  how  this  gracious  production  is  effected,  and 
wrought  on  the  souls  of  men.  And  for  you  that  are  recon- 
ciled, it  is  but  to  repeat  to  you  your  own  story,  and  show 
you  what  God  haln  done  for  your  soul,  in  this  blessed 
work.  We  might  have  carried  the  same  notion  backward, 
and  in  the  former  part  have  considered  your  case,  as  the 
history  of  a  man's  imregenerate  state;  but  those  days,  I 
believe,  you  would  rather  should  not  be  numbered  amongst 
the  months.  We  therefore  go  on,  to  consider  what  will  be 
of  a  more  grateful,  as  well  as  most  useful  remembrance 
to  you;  viz.  how  God  hath  dealt  with  you,  in  bringing 
about  this  happy  change.  And  doing  it,  in  some  sort,  in 
the  way  of  a  history,  it  will  be  the  more  suitable  to  put 
you  in  mind,  in  divers  particulars,  of  the  manner  how  it 
was  wrought;  it  being  useful,  in  historical  relations,  not 
only  in  short  lo  say  that  such  a  thing  was  done,  but  more 
at  large  to  relate  how,  and  in  what  way  it  was  done. 
Though  yet  we  cannot  certainly  say,  that  the  several  things 
we  shall  mention,  were  all  done  in  that  order  wherein  we 
shall  set  them  down ;  for  God's  method  may  vary,  or  not 
in  every  respect  be  the  same,  with  every  one  he  savingly 
works  upon.  But  because  there  are  several  things  to  be 
spoken  which  cannot  all  be  mentioned  at  once,  or  in  one 
breath,  and  some  order  or  other  must  be  used  in  reciting 
them ;  we  shall  repeat  them,  not  merely  as  they  occur  to 
our  thoughts,  but  also  as  they  more  aptly  lie  in  order  to 
one  another;  not  doubting  but  if  you  have  been  recon- 
ciled to  God,  you  will  say,  when  you  hear  them,  these 
things  have  been  wrought  in  you.  Or  if  you  have  not,  I 
must  say,  these  are  things  you  are  lo  look  after ;  and  must 
at  one  time  find  in  yourselves,  if  ever  you  shall  be  recon- 
ciled. And  so  this  reconciliation  hath  begun  with  you,  or 
must  begin  in, 

1.  A  thorough  conviction,  with  deep  and  inward  sense, 
wrought  into  your  hearts,  of  your  former  enmity.  There 
must  have  been  a  charging  oneself,  particularly,  wiih  this 
matter  of  fact,  I  have  been  alienated  from  God,  and  an 
enemy  to  him  in  my  mind;  I  see  it,  I  confess  it,  thus  it 
hath  been  with  me,  this  hath  been  the  temper  of  my  soul, 
towards  the  blessed  God !  Here  lies  the  great  difliculty  of 
reconciliation,  on  our  part,  that  men  are  so  hardly  brought 
to  see  and  own  this ;  because  they  feel  not  an  enmity  boU- 
ing  in  their  hearts  against  God,  therefore  they  will  not 
yield  there  is  any  such  thing.  But  they  might  take  notice, 
they  as  little  feel  love  burning  in  their  breasts  toward  him. 
And  they  the  less  apprehend  the  truth  of  their  ca.se  in  this 
respect,  because  by  the  same  external  show  and  appear- 
ance, by  which  they  may  deceive  other  men,  they  endea- 
vour to  cheat  themselves  loo;  that  is,  because  they  some- 
times bear  a  part  in  the  solemnities  of  God's  worship,, 
and  sit  in  an  assembly  as  his  people,  hear  his  word,  and 
with  their  moulh  {ore  tenvs,  or  in  mitimrd  ajrpcaratice) 
show  much  love,  they  therefore  think  all  is  well,  though 
their  heart  run  after  their  covetoiisness,  Ezek.  xxxiii.  31. 
But  what  can  be  said  to  that  convictive  query;  How  canst 
thou  say  thou  lovest  me,  when  thy  heart  is  not  with  me'? 
when  in  reference  to  crealures  it  is  required  that  love  be 
without  dissimulation,  and  that  we  love  not  in  word  or 
tongue,  but  in  deed  and  triilh:  Will  an  outward  appear- 
ance, and  show  of  love,  be  sufficient  towards  the  most 
amiable  and  most  excellent  One,  the  ever-blessed,  heart- 
searching  God!  Let  this  be  laid  as  a  ground  most  firm 
aird  stable,  that  if  the  subject,  thy  .soul,  be  capable,  and  the 
object,  the  ever-blessed  God,  be  made  known  and  set  in 
view  10  the  eye  of  the  mind;  if  then  there  is  not  love  to- 
wards him,  there  is  hatred.  What,  can  a  reasonable  soul 
be  indifferent  towards  God !  the  all-comprehending  Being! 
and  with  whom  all  have  to  do !  the  first  and  ihe  continual 
Author  of  our  life  and  being,  who.se  invisible  and  eternal 
power  are  manifest  in  the  visible  things  which  he  hath 
made ;  so  that  heaven  and  earth  are  full  of  his  glory.    To- 


946 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


wards  some  remote  foreign  prince,  multitudes  may  be 
void  of  love  and  haired  alike,  of  whom  they  have  no  no- 
tice, with  whom  they  have  no  business.  Can  it  be  so  with 
us  towards  God,  who  is  God  alone,  besides  whom  there  is 
no  other,  in  whom  all  live,  and  move,  and  have  their  being, 
who  is,  therefore,  not  far  from  any  one  of  us ;  and  whom 
all  are  obliged  to  take  for  their  God,  and  must,  if  they  ac- 
cept him  not,  be  taken  for  refusers  1  A  thing  that  carries 
with  it  most  horrid  guilt !  and  carries  in  it  downright  en- 
mity ;  and  the  more  heinous,  when,  with  any,  it  is  covered 
with  lying  lips,  with  the  cloak  of  a  profession,  viz.  that 
they  have  taken  him  for  their  God,  when  such  as  say  that 
he  is  their  God  yet  have  not  known  him,  as  John  viii.  54, 
55.  For  that  ignorance  must  proceed  from  enmity,  a  not 
liking  to  retain  God  in  their  knowledge,  as  Rom.  i.  28. 
Of  which  ignorance  from  disaffection,  if  heathens  might  be 
guilty,  as  they  were,  the  apostle  there  speaks  of;  much 
more  deeply  guilty  are  they,  who  being  his  professing 
people,  yet  know  him  not ;  as  they  were,  whom  our  Lord 
so  charges  in  the  fore-cited  John  viii.  54,  55.  For  these 
hide  their  hatred  with  lying  lips,  which  is  much  more  an 
abomination  to  the  Lord,  Prov.  x.  18.  If  you  never  so 
confidently  pretend  love  to  God,  and  he  that  knows  all 
things  says,  I  know  you  that  you  have  not  the  love  of  God 
in  you,  as  our  Saviour  tells  the  Jews  ;  who  is  more  likely 
to  be  mistaken  1  John  v.  4'2.  And  can  you  be  more  con- 
fident, or  more  highly  boast  your  relation  to  God,  or  your 
love  to  him,  than  they  who  were  so  peculiarly  his  people, 
chosen  out  from  all  nations  1  If  you  say  you  are  lovers  of 
God :  and  the  Son  of  God,  whose  eyes  are  as  a  flame  of 
fire,  and  who  searches  hearts  and  reins,  (Rev.  ii.  18,  23.) 
says,  I  know  you  that  you  have  not  the  love  of  God  in 
you ;  how  must  it  appal  and  dismay  your  hearts,  to  have 
his  certain  unerring  judgment  of  you,  thus  to  control 
your  partial,  self-flattering  judgment ;  and  if  this  be  indeed 
the  state  of  the  case,  with  any  of  us,  and  he  know  it  to  be 
so,  it  is  enough  for  our  condemnation ;  but  for  our  saving 
conviction  it  is  necessary  that  we  know  it  too :  therefore 
let  us  search  our  own  hearts,  and  try  them  impartially,  by 
all  the  several  evidences,  and  aggravationsof  enmity  against 
God,  in  the  foregoing  discourse,  from  p.  939.  to  p.  942. 
And  to  all  these,  I  add  here  some  enlargement,  upon  what 
was  more  lightly  touched,  (as  within  the  narrow  limits  of 
time,  wherein  that  discourse  was  delivered,  it  could  not  be 
otherwise,)  p.  940.  2.  viz.  disobedience  to  that  plain,  ex- 
press command  of  our  Lord :  to  lay  up  our  treasure,  not 
on  earth,  but  in  heaven,  so  as  to  have  our  hearts  also  there, 
Matt.  vi.  19,  21.  This  I  choose  to  insist  upon,  in  refer- 
ence to  our  present  purpose,  that  where  there  is  a  remain- 
ing and  a  reigning  enmity  against  God,  there  may  be  a 
thorough  conviction  of  it,  in  order  to  reconciliation;  both 
because  as  to  this  thing,  the  rule  we  are  to  judge  by  is  so 
very  plain  in  the  word  of  God ;  and  because  the  temper 
and  bent  of  our  own  hearts,  in  this  respect,  is  so  easily  dis- 
cernible, to  them  that  will  diligently  and  faithfully  ob- 
serve themselves. 

Scripture  is  most  express  herein,  as  in  the  place  last  men- 
tioned, that  they  whose  hearts  are  on  earth,  and  not  in 
heaven,  have  no  treasure  in  heaven.  And  what  can  be  a 
greater  evidence  of  enmity  to  God,  than  to  have  the  bent 
and  tendency  of  your  heart  and  spirit  directly  contrary  to 
the  mind  of  God  concerning  you,  or  to  what  he  would 
have  it  be,  and  it  must  necessarily  be,  that  you  may  not  be 
lost,  and  miserable  for  ever'?  The  enmity  to  him,  which  he 
so  much  resents,  is  not  your  designing  any  hurt  or  preju- 
dice lo  him  ;  but  the  contrariety  of  your  temper  to  his  kind 
and  merciful  design  towards  you.  Therefore  they  that  mind 
earthly  things,  that  is,  that  savour  them  mort,  (as  the  word 
signifies,)  and  it  must  be  understood  as  excluding  the  sa- 
vour of  better  things,  that  is,  who  only  savour  them,  and 
taste  no  pleasure  or  delight  in  spiritual  or  heavenly  things; 
such  are  said  to  be  enemies  to  the  cro.ss  of  Christ,  i,e. 
to  the  design  of  his  dying  upon  the  cross,  which  was  to 
procure  for  his  redeemed  a  messed  state  in  heaven,  and 
to  bring  them  thither,  not  to  plant  and  settle  them  here  on 
earth.  They  are  enemies  therefore,  because  his  design 
and  theirs  lie  contrary,  and  oppose  one  another.  He  is  all 
for  having  them  to  heaven,  and  was  .so  intent  upon  that 
design,  as  not  to  shun  dying  upon  a  cross  to  eflect  it ;  they 
are  all  for  an  earthly  felicity,  and  for  a  continual  abode 


upon  earth,  to  enjoy  it.  This  is  an  opposition  full  of  spite 
and  enmity,  to  oppose  him  in  a  design  of  love,  and  upon 
which  his  heart  was  set  with  so  much  earnestness !  There- 
fore is  the  carnal  mind  said  to  be  at  enmity  against  God, 
Rom.  viii.  7.  even  as  it  is  death,  v.  6.  But  to  whom  1  not 
to  the  blessed  God  himself,  which  you  know  is  impossible, 
but  to  us.  It  is  not  subject  to  his  law,  nor  indeed  can 
be;  for  that  is  spiritual,  c/i.  vii.  14.  and  the  best  on  earth 
find  themselves,  in  too  great  degree,  carnal ;  and  here  lies 
the  contrariety,  much  more  when  this  carnality  is  total. 
And  this  law  is  the  law  of  the  spirit  of  life,  in  Christ  Jesus, 
which  directly  tends  to  make  us  free  from  the  law  of  sin 
and  death;  (c/i.  viii.  2.)  which  it  doth  when  the  Spirit  of 
God  prevails,  and  gets  the  victory  over  this  carnality  of 
mind,  so  that  we  come  to  walk,  not  after  the  flesh,  but 
after  the  Spirit.  In  the  mean  time,  they  that  are  after 
the  flesh,  do  only  savour  the  things  of  the  flesh ;  as  they 
that  after  the  Spirit,  do  the  things  of  the  Spirit,  v.  5.  And 
they  that  are  after  the  flesh  shall  die,  but  they  that  by  the 
Spirit  mortify  the  deeds  of  the  flesh  shall  live,  r.  13, 
Therefore  we  see  the  reason  why  it  is  above  said,  they  that 
are  in  the  flesh,  or  under  a  prevailing  carnality,  cannot 
please  God ;  for  he  takes  no  pleasure  in  the  death  of  a 
sinner,  but  that  he  should  turn  and  live,  Ezek.  xxxiii.  11. 
You  cannot  please  him,  because  the  bent  of  your  carnal 
mind  lies  cross  to  his  saving  design,  you  are  enemies  in 
your  mind  to  him,  for  your  mind  is  most  opposite  to  his 
mind;  he  is  for  saving  you,  you  are  for  self-destruction, 
you  hate  him,  as  you  love  death,  Prov.  viii.  36.  Therefore 
also  they  that  love  this  world,  the  love  of  the  Father  is  not 
in  them,  1  John  ii.  15.  He  would  have  them  do  his  will, 
and  abide  in  a  blessed  state  for  ever ;  but  while  they  love 
this  world,  their  hearts  are  set  upon  a  vanishing  thing ;  for 
the  world  and  the  lust  thereof  must  pass  away  and  be 
gone,  V.  17.  They  cannot  love  him,  while  in  mind,  and 
will,  and  design,  they  so  little  agree  with  him.  And  here- 
upon is  the  friendship  of  this  world  said  to  be  enmity 
against  God,  and  he  that  will  be  a  friend  of  this  world, 
makes  himself  an  enemy  to  God,  James  iv.  4.  The 
design  of  his  amity  with  you  is  disappointed  and  lost, 
therefore  he  can  look  upon  you  no  otherwise  than  as  ene- 
mies to  him. 

And  now,  if  this  be  the  temper  of  your  mind  and  spirit, 
how  easily,  by  looking  into  your  own  hearts,  might  you 
discern  if!  Know  you  not  your  ownselvesl  2  Cor.  xiii, 
5.  As  if  it  were  said,  it  is  a  reproach  to  be  ignorant  or 
without  this  knowledge!  What  is  so  near  you  as  your- 
selves'? Do  you  not  know  your  own  minds'?  whether  you 
had  rather  have  your  portion  for  ever  on  earth,  or  in  heaven '? 
whether  you  more  value  a  heavenly  treasure  or  the  trea- 
sures of  this  earth'?  If  you  chiefly  mind  earthly  things, 
how  can  you  but  know  it '?  Do  but  take  an  account  of 
yourselves,  where  are  your  hearts  all  the  day  from  morning 
to  night,  from  day  to  day,  from  week  to  week,  from  year 
to  year '?  what  thoughts,  designs,  cares,  delights  are  they 
that  usually  fill  your  souls  '?  are  they  not  worldly,  carnal, 
earthly'?  Trace  your  own  hearts:  how  canst  thou  say,  I 
am  not  polluted'?  see  thy  way,  (Jer.  ii.  23.) mark  thy  own 
footsteps,  see  what  course  tliou  hast  held,  years  together, 
even  under  the  Gospel ;  and  when  thou  hast  been  so  often 
warned,  even  by  him  who  bought  thee  by  his  blood,  to  seek 
first  the  kingdom  of  heaven — to  strive  to  enter  in  at  the 
.strait  gate — and  told  how  precious  a  thing  thy  soul  is,  even 
more  'worth  than  all  the  world ;  and  how  fearful  a  bargain 
thou  wouldst  have  of  it,  if  thou  shouldst  gain  the  whole 
world,  and  lose  thy  soul!  And  if  all  the  neglects  of  his 
warnings  and  counsels  have  proceeded  from  the  worldli- 
ness,  earthliness,  and  carnality  of  thy  heart  and  mind,  and 
all  this  is  declared  to  be  enmity  against  God;  then  cast 
thyself  down  at  his  foot,  and  say  to  him.  Now,  Lord,  I  yield 
to  conviction ;  I  now  perceive  I  have  been  alienated,  and 
an  enemy  in  my  mind  by  wicked  works,  though  I  never 
suspected  any  .such  thing  by  my.self  before.  And  know 
that  till  then  the  Gospel  of  reconciliation  will  do  thee  no 
good,  thou  wilt  never  be  the  better  for  it,  though  thou 
live.st  under  it  all  thy  days;  all  exhortations  to  be  recon- 
ciled to  God,  and  to  get  this  dreadful  disea.se  of  enmity 
against  God  cured,  will  avail  no  more  than  physic,  or  a 
physician,  to  one  that  counts  he  is  well,  and  feels  himself 
not  at  all  sick.    All  thy  Redeemer's  calls  will  sound  in 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


947 


thine  ears,  as  if  he  called  the  righteous,  and  not  a  sinner 
to  repentance.  But  that  such  calls  might,  or  may  yet  sig- 
nify the  more,  know  that  reconciliation  not  only  compre- 
hends a  conviction  of  the  fact,  that  thou  hast  been  an 
enemy;  but  will  also  contain,  in  thy  case,  if  ever  thou  be 
reconciled, 

2.  A  clear  and  lively  apprehension,  with  dread  and 
horror,  of  the  monstrous  iniquity  and  wickedness  thereof 
This  hath  been  or  must  be  wrought  in  thee.  And  when 
thou  art  convicted  in  thy  conscience  of  thy  being  an  enemy 
to  the  ever-blessed  God,  how  canst  thou  but  see  thyself  to 
be  a  vile  and  wicked  creature,  upon  this  account  ■?  This 
is  thy  case,  and  thou  must  apprehend  it  accordingly,  that 
thou  art  an  enemy  m  thy  mind,  and  by  wicked  works.  For 
what  can  be  more  wicked,  than  to  hate  the  God  of  thy  life  ! 
even  him  who  is  love  and  goodness  itself  in  highest  per- 
fection !  What,  to  hate  the  God  of  all  grace,  he  that  is  the 
Lord,  the  Lord  gracious  and  merciful,  abounding  in  loving- 
kindness  goodness,  and  truth !  Bethink  thyself,  make  thy 
reflections,  view  the  face  of  thy  soul  in  the  mirror  of  that 
most  righteous  law,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  soul,  and  might,  and  mind.  And 
doth  it  not  astonish  thee  to  behold  enmity  filling  up,  in  thy 
soul,  the  room  and  place  of  love  !  that  thou  findest  thou 
hast,  in  thy  soul,  a  power  of  thinking  thoughts,  but  canst 
take  no  pleasure  to  think  of  God !  Thou  hast  in  thy  nature 
a  principle  of  love,  and  thou  canst  love  thy  friend,  thy 
child,  yea,  thy  money,  and  (what  is  worse)  thy  lust;  but 
canst  not  love  thy  God !  How  fearful  a  case  !  that  when 
thou  hast  a  mind  and  spirit  in  thee,  made  up  of  reason  and 
love,  it  should  against  all  reason  love  things  less  lovely,  as 
earth  and  vanity;  yea  even  most  hateful,  as  sin  and  iniqui- 
ty; but  cannot  love  its  own  Father,  even  him  whose  off- 
spring it  is,  and  to  whom  alone  the  title  belongs  of  Father 
of  spirits  !>  How  monstrous  a  deformity  is  this  !  How  fear- 
ful a  transformation  of  a  reasonable,  immortal  mind  and 
spirit !  If  thy  body  were  wrested  into  never  so  horrid  and 
hideous  shapes,  there  were  nothing,  in  point  of  horror,  com- 
parable to  this  deformedness  of  thy  soul.  Nor  canst  thou 
ever  be  reconciled  to  God,  till  there  be  unreconcileablencss 
to  thyself,  as  thou  art  in  this  state  ;  and  till  thou  be  the 
most  frightful,  hateful  spectacle  to  thyself,  on  this  account. 
Thou  wilt  never  look  upon  thy  own  carnal  mind,  or  thy 
friendliness  towards  this  world,  which  is  declared  to  be 
enmity  against  God,  (Rom.  viii.  7.  Jam.  iv.  4.)  with  a  kind, 
self-indulgent  eye  any  more  ;  but  as  having  in  them  the 
most  amazing  wickedness,  such  whereby  a  reasonable  soul, 
an  understanding  mind  and  .spirit,  is  brought  to  love  a  clod 
of  clay,  a  lump  of  earth,  yea  even  sin  itself,  rather  than  the 
ever-blessed  and  most  holy  God  of  heaven  !  Let  no  man 
ever  think  himself  in  a  way  of  reconciliation  to  God,  till 
he  find  in  his  soul  a  very  deep  sense  of  so  hateful  an  evil 
as  this  ;  and  have  e.fpressly  charged  himself  with  it,  before 
the  throne  of  the  Most  High.  If  you  find  there  is  a  diffi- 
culty in  il,  and  that  your  hearts  are  hardly  brought  to  it, 
that  they  fly  back  and  recoil,  and  will  not  yield  thai  any 
thing  so  bad  is  to  be  charged  upon  them;  take  so  much 
the  more  pains,  labour  and  strive  with  them  the  more  to 
bring  them  to  it;  because  the  whole  business  of  your  peace 
and  reconciliation  with  God  depends  upon  it.  You  can 
never  be  reconciled,  till  you  see  your  not  being  so,  or  your 
continuing  enmity  is  a 'thing  not  to  be  endured:  thai  if 
thou  couldst  be  truly  charged  with  hating  thy  own  father 
or  mother,  or  wife  or  child,  or  thy  prince  or  country;  none 
of  these,  though  monstrously  bad,  are  by  many  (iegrees  so 
ill  things,  as  the  hating  of  thy  God. 

Therefore  since  this  charge  cannot  be  denied,  it  must  be 
aggravated  upon  thy  own  .soul,  till  thou  feel  the  weight 
and  burden  of  it ;  and  that  now  at  length  thou  art  brought 
to  say,  I  cannot  endure  to  dwell  with  myself,  I  cannot 
keep  myself  company,  nor  eat,  or  drink,  or  sleep,  or  con- 
verse with  myself  in  peace,  till  my  heart  be  changed,  and 
the  case  be  altered  with  me  in  this  respect.  If  thou  canst 
truly  say,  Christ  hath  reconciled  thee,  thus  thou  hast  felt 
and  found  it,  or  thus  thou  wilt  find  it,  if  ever  thv  recon- 
ciliation be  brought  about. 

3.  You  that  are  reconciled,  may  reflect  and  take  notice 


r?  narptKot,  ttie  pater- 


a  Some  liHa'heng  have  conceived  of  God.  i 
nat  mind,  Hiemcl.    And  so  the  apostle  quotes  a  heathen  f-.-^.,  ^t^^, 
omselves  as  God's  offspring.    And  tJiereupon  adds  that  the  Godhead  is  n 


of  this,  as  a  further  very  remarkable  thing  in  your  own 
story,  that  you  have  been  made  deeply  sensible  of  your 
great  sinfuhiess,  in  other  respects.  And  for  others,  that 
are  yet  to  be  reconciled,  know  that  this  belongs  to  the  re- 
conciliation, which  you  are  to  endeavour  and  seek  after,  a 
deep  sense  of  sin,  in  the  full  extent  of  it.  As  love  is  the 
fulfilling  of  the  law,  and  is  therefore  to  be  considered,  not 
in  one  single  duty  only,  but  as  the  spring  and  source  of  all 
other  duty ;  so  enmity  is  to  be  looked  upon  not  as  one 
single  sin  only,  but  as  the  spring  and  fountain  of  all  other 
sin.  Therefore  when  you  are  convinced,  and  made  sensi- 
ble of  your  enmity  against  God,  you  have  been,  or  must 
be,  led  on,  from  this  fountain  to  the  several  impure  streams 
and  rivulets  issuing  from  it ;  and  have  a  like  conviction 
and  sense  of  your  sinfulness,  in  the  larger  extent  and  com- 
pass of  it ;  and  that  in  such  respects,  whereof  slighter  peni- 
tents take  little  notice.     As  for  instance, 

1.  You  have  had  or  must  have  a  sight  and  sense  of  sin 
as  sin.  Many  apprehend  little  of  it  besides  the  sound  of 
the  word,  and  make  a  light  matter  of  it.  I  am  a  sinner,  is 
soon  said,  when  it  is  little  understood  what  sin  is,  or  what 
it  is  to  be  a  sinner.  But  you  have,  or  must  conceive  of 
sin,  as  a  violation  of  the  holy  law  of  God  ;  an  aff"ront  to 
the  authority  of  your  Maker  and  sovereign  Lord,  a  setting 
of  your  own  will  above  and  against  the  supreme  will  of 
the  Most  High.  Hereupon  you  must  consider,  if  yet  you 
have  not,  what  a  fearful  thing  it  is  to  be  a  sinner,  and  say 
with  yourself,  "  O  what  a  monstrous  vile  wretch  am  I ! 
that  was  nothing  but  the  other  day,  and  now  being  raised 
up  into  being  a  reasonable  creature,  capable  of  subjection 
to  a  law,  to  rise  up  in  rebellion  against  him  that  gave  me 
breath !"  What,  to  contend  against  him  who  is  thy  life, 
and  the  length  of  thy  days,  how  horrid  must  this  be  in  thy 
eyes ! 

2.  You  must  have  a  thorough  conviction  and  sense  of 
the  sinfulness  of  your  nature,  as  having  been  sinful  from 
the  womb,  born  in  sin,  conceived  and  brought  forth  in  ini- 
quity, Psal.  Iviii.  3.  P.sal.  li.  5.  Hence  you  are  to  bethink 
yourself,  "  What  a  loathsome  creature  have  I  been  from 
my  original !  to  have  come  into  the  world  with  a  nature 
poisoned  and  envenomed  with  sin  !  What  a  wonder  was  it 
that  the  holy  God  would  suffer  me  to  breathe  in  the  world 
so  long,  and  feed  and  sustain  me  so  many  days  !"  Many 
may  have  some  sense  of  wicked  acts,  that  have  no  sense 
of  the  impurity  of  their  natures.  This  should  fill  thee  with 
confusion  and  self-abhorrence ! 

3.  Of  such  sinful  inclinations  and  actions,  as  were  most 
directly  against  God.  Many  can  be  convinced  of  wrong 
done  to  a  neighbour,  that  have  no  sense  of  their  having 
wronged  the  God  of  their  lives,  by  continual  neglects  of 
him,  casting  him  out  of  their  thoughts  and  hearts,  and 
living  as  without  God  in  the  world;  and  as  if  they  had 
been  made  to  please  and  serve  them.selves,  and  not  him. 

4.  But  there  must  also  be  a  deep  sense  too  of  sins 
against  thy  neighbour.  For  on  the  other  hand,  there  are 
too  many  that  are  .so  taken  up  about  the  commands  of  the 
first  table,  as  to  overlook  those  of  the  second;  that  if  they 
cannot  be  accused  of  gross  idolatry,  or  of  the  neglect  of 
God's  external  worship,  think  themselves  very  innocent, 
when  in  the  mean  time  they  live,  as  to  their  neighbours,  in 
enn',  hatred,  malice,  hateful,  and  hating  one  another; 
make  no  scruple  of  cozening  or  defrauding  a  neighbour  for 
their  own  advantage,  or  of  bearing  him  a  grudge,  of  har- 
bouring thoughts  of  revenge  against  him.  Whereas  we  are 
plainly  told,  that  if  we  forgive  not  our  offending  brother, 
neither  will  God  forgive  us;  and  are  taught  to  pray  for 
forgiveness  to  ourselves,  but  as  we  forgive  others.  And 
that  he  that  hMes  his  brother,  abides  in  death,  1  John  iii. 
14.  Yea,  and  that  when  the  law  of  God  requires  us  to 
loi'e  our  neighbour  as  ourselves,  we  are  obliged  not  only 
not  10  harm  him,  but  to  do  him  all  the  good  we  can,  as 
we  have  opportunity,  and  as  we  are  able,  when  we  .see 
him  in  distress,  to  relieve  and  help  him.  Especially  if  we 
see  him  go  on  in  a  sinful  cour.se,  to  admonish  and  reprove 
him,  with  prudent  friendliness,  and  not  suffer  sin  upon 
him;  otherwise  thy  righteous  Judge  will  reckon  that  tnou 
hatest  him  in  thy  heart.  Lev.  xix.  17. 


,  which  is  most  contrao'  and  hateful  to  him. 


OP  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


5.  And  thou  oughtest  to  be  sensible  too  of  sins  against 
thyself.  For  when  God's  law  requires  us  to  love  our 
neighbour  as  ourselves,  it  implies  there  is  a  love  which  we 
owe  to  ourselves  ;  not  that  inordinate  self-love,  which  ex- 
cludes both  love  to  God  and  our  neighbour ;  but  such  as 
is  subordinate  to  the  one,  and  co-ordinate  with  the  other. 
Consider  therefore,  whether  thou  hast  not  been  guilty  of 
sinning  against  thyself:  against  thy  body,  in  gluttony, 
drunkenness,  fulfilling  the  lusts  of  it :  against  thy  soul,  in 
neglecting  it,  in  famishing  it,  letting  it  pine  and  waste  away 
in  thy  iniquities ;  in  ignorance,  worldliness,  carnality, 
estrangedness  from  God,  never  looking  after  a  Saviour 
for  it,  not  using  the  appointed  means  of  thy  salvation. 
What  multitudes  live  all  their  days  in  sin  of  this  kind,  and 
never  accuse  or  blame  themselves  for  it  1 

6.  And  you  must  labour  to  be  sensible  of  all  such  sins 
against  your  neighbour,  and  yourselves,  as  sins,  though  not 
immediately  or  directly,  yet  principally  against  God  him- 
self; because  he  is  the  supreme  Lawgiver,  and  'tis  he, 
who  by  his  law  hath  settled  that  order  in  the  world,  which 
by  such  sins  you  have  violated  and  broken.  Therefore 
doth  that  great  penitent  thus  accuse  himself,  in  his  humble 
confession  to  the  great  God :  Against  thee,  thee  only,  have 
I  sinned,  (Psal.  li.  4.)  reflecting  upon  the  transgressions,  by 
which  he  had  highly  wronged  Uriah,  Bathsheba,  and  his 
own  soul ;  because  there  is  but  one  sovereign  Lawgiver, 
(James  iv.  12.)  by  whose  authority  only,  either  put  forth 
immediately  by  himself,  or  derived  to  his  vicegerents,  all 
just  laws  are  made,  by  which  there  comes  to  be  any  such 
thing  as  sin  or  duty  in  the  world.  Therefore  you  must 
charge  yourself  as  having  offended  him,  by  all  the  sins  that 
ever  you  were  guilty  of ;  though  man  was  the  object,  God's 
law  was  the  rule,  sinned  against. 

7.  You  ought  therefore  to  be  sensible  of  secret  sins, 
which  he  only  knows;  as  well  as  open,  and  such  as  tend 
to  bring  reproach  upon  you  amongst  men. 

8.  And  (amongst  them)  of  the  sins  of  your  heart,  and 
inward  man,  evil  thoughts,  designs,  affections,  inclina- 
tions ;  as  well  as  of  such  as  have  broken  forth  into  out- 
ward actions. 

9.  Of  sinful  omissions,  as  well  as  commissions ;  you 
must  be  sensible,  not  only  of  the  evil  which  you  have  done, 
but  the  good  that  you  might  and  ought  to  have  done, 
which  you  have  not  done.  Thejudgmentof  the  great  day, 
as  it  is  represented.  Matt.  x.xv.  from  ver.  31.  to  the  end  of 
the  chapter,  runs,  you  see,  chiefly  upon  the  omissions  of 
the  condemned,  in  opposition  to  the  performances  of  them 
that  are  absolved,  and  adjudged  to  life  everlasting.  And 
before,  in  the  same  chapter,  he  that  made  no  use  of  his  one 
talent,  is  doomed  unto  utter  darkness,  where  is  weeping 
and  gnashing  of  teeth,  under  the  name  of  an  unprofitable 
servant,  ver.  30.  that  is,  a  wicked  and  slothful  servant,  as 
he  is  called,  ver.  26.  For  though,  when  we  have  done  all 
we  can,  we  are  to  count  ourselves  unprofitable  servants, 
and  to  God  we  are  so  ;  yet  we  ought,  and  are  capable,  to 
be  profitable  to  ourselves,  and  to  other  men;  and  to  God 
we  ought  to  be  faithful  servants,  though  we  cannot  be  pro- 
fitable" But  will  you  count  him  a  faithful  servant,  who 
can  only  plead  for  himself  to  his  master;  "  I  have  not 
embezzled  your  goods,  destroyed  your  cattle,  or  burnt 
your  house;"  when  yet  he  never  did  him  real  service"?  If 
ever  therefore  you  be  reconciled  to  God,  you  will  be  or 
have  been  in  bitter  agonies  of  spirit  before  him,  in  the  re- 
view of  your  former  fruitless  life,  and  that  you  have  lived 
so  long  in  the  world  to  so  little  purpose  ! 

10.  You  must  have  been,  or  will  yet  be,  deeply  affected 
with  the  sense  of  sins,  not  only  against  the  holy,  righteous 
law  of  God,  but  against  the  Gospel  of  his  Son  ;  not  only 
that  you  have  swerved  from  the  rules  which  were  given 
you,  and  neglected  the  ends  you  were  made  for,  as  you 
are  God's  creatures,  and  the  work  of  his  hands,  thereby 
exposing  yourselves  to  his  wrath  and  justice;  but  that  you 
have  slighted  the  only  remedy  tendered  you  in  the  Gospel, 
neglected  the  great  salvation  that  was  wrought  out,  and 
began  to  be  spoken  by  the  Lord  himself,  Heb.  ii.  3,  4. 
Consider,  were  you  never  in  dread,  did  you  never  cry 
out  afl'righted,  "  How  can  I  escape,  who  have  neglected 
such  a  salvation,  such  a  Saviour  1"  It  must  at  one  time 
or  other  cut  and  wound  your  souls  to  think  how  many  .se- 
rious warnings,  earnest  invitations,  affectionate  entreaties, 


heart-melting  allurements,  have  I  withstood !  How  often 
have  I  been  besought,  in  the  name  of  a  crucified,  dying 
Redeemer,  to  resign  and  surrender  myself  to  him,  to  sub- 
mit to  his  authority,  to  accept  his  mercy,  and  have  re- 
fused !  The  heavy  yoke  and  burden  of  sin  and  guilt  have 
been  more  tolerable  to  me,  than  his  easy  yoke  and  light 
burden.  I  have  more  busied  myself  to  increase  my  in- 
terest and  share  in  this  present  world,  than  to  gain  a  part 
in  that  fulness  of  grace,  righteousness,  spirit,  and  life, 
which  is  treasured  up  in  him.  Your  reconciliation  can 
never  be  brought  about,  but  upon  a  heart-wounding  sense 
of  your  being  so  long  unreconciled,  and  your  having  dis- 
regarded the  great  and  merciful  Reconciler. 

4.  If  Christ  hath  brought  about,  in  you,  a  thorough  re- 
conciliation to  God,  this  further  belongs  to  the  story  of  his 
dealings  with  you,  as  that  which  he  hath  given  you  to  ex- 
perience; or  if  he  have  not  yet  reconciled  yoii,  'tis  that 
which,  if  ever  you  be  reconciled,  you  are  yet  to  expect; 
viz.  a  deep  inward  apprehension  and  sense  both  of  the 
dreadfulness  and  dueness  of  divine  displeasure  towards 
you,  for  your  former  enmity  against  him,  and  for  all  the 
other  wickedness  that  hath  accompanied  it. 

1.  Of  the  dreadfulness  of  his  displeasure.  You  could 
no  longer  make  light  of  it,  or  eat  and  drink  and  sleep  in 
quiet,  and  give  yourself  the  liberty  of  mirth  and  jollity, 
while  you  still  lay  under  it.  God  is  said  to  be  angry  with 
the  wicked  every  day,  Ps.  vii.  11.  and  to  hate  all  the  work- 
ers of  iniquity,  Ps.  v.  5.  You  will  count  it  a  fearful  thing 
to  fall  into  the  hands  of  the  living  God,  when  he  saith, 
vengeance  belongs  to  him,  and  he  will  repay  it,  Heb.  v. 
30,  31.  And  when  you  have  reason  to  apprehend  him,  as 
lifting  up  his  hand  to  heaven,  and  saying,  I  live  for  ever ; 
as  whettingthe  glittering  sword,  and  his  hand  taking  hold 
of  vengeance,  Deut.  xxxii.  40,  41.  You  must  have  thought, 
or  will  yet  think  with  yourself,  who  knows  the  power  of 
his  anger!  Ps.  xc.  11.  And  by  how  much  the  less  you 
can  know  it,  so  much  the  more  you  must  have  dreaded  it. 
For  all  the  while  you  have  been  abusing  his  patience, 
long-suflfering,  and  forbearance,  not  considering  that  the 
goodness  of  God  did  lead  you  to  repentance ;  so  long  as 
you  were  despising  the  riches  of  his  goodness,  you  were 
trea.suring  up  to  yourselves  wrath  against  the  day  of 
wrath,  and  the  revelation  of  his  righteous  judgment,  Rom. 
ii.  4,  5.  And  to  have  treasures  of  unknown  wrath,  far 
beyond  what  you  could  conceive,  laying  up  in  store  against 
you,  how  amazing  must  this  be  to  you !  Destruction  from 
the  Almighty  !  What  a  terror  must  that  be  to  you  !  Job 
xxxi.  23.  To  eat  and  drink  under  wrath !  to  buy  and 
sell,  to  plough  and  sow,  and  all  under  wrath  !  and  with  a 
curse  from  God,  covering  you  as  a  garment,  cleaving  to 
you  as  a  girdle,  flowing  as  oil  into  your  bones,  mingling 
with  all  your  affairs,  and  all  your  comforts,  with  whatso- 
ever you  do,  and  whatsoever  you  enjoy  !  And  to  be,  all 
the  while,  upon  the  brink  of  eternity,  and  not,  for  ought 
you  know,  to  have  a  hand-breadth,  not  more  than  a 
breath,  between  you  and  eternal  woes  and  flames,  and 
none  to  deliver  you  from  the  wrath  to  come  !  This  can- 
not have  been  an  easy  condition,  and  the  less  when  you 
considered, 

2.  The  dueness  of  God's  wrath  and  displeasure  unto 
you ;  that  how  terrible  soever  it  is,  'tis  all  most  justly  de- 
served. You  must  have  been  made  to  see  and  say,  "  In- 
dignation and  wrath,  tribulation  and  anguish,  did  most 
righteously  belong  to  me,  as  my  most  proper  portion  ;  to 
me,  an  enemy  to  the  God  of  my  life,  who  gave  we  breath 
and  being,  upon  the  treasures  of  who.se  bounty  I  have  lived 
all  my  days  ;  to  whom,  when  he  filled  my  house  with 
good  things,  yet  I  often  in  my  heart  said.  Depart  from  me, 
I  desire  not  ihe  knowledge  of  thy  ways,"  Job  xxi.  14,  15. 
And  as  the  law  of  love  to  God,  the  great  original  law,  had 
engaged  me  to  keep  all  his  other  commandments,  so  my 
enmity  against  him,  hath  made  me  break  them  all ;  so  that 
I  have  lived  a  life  of  disobedience  and  rebellion  all  my 
time  thus  far.  And  though  he  hath  offered  me  terms  of 
peace,  and  I  have  been  often  earnestly  besought,  by  those 
that  have  spoken  to  me  in  Christ's  stead,  (my  bleeding, 
dying  Redeemer  and  Lord,)  to  be  reconciled  to  God ;  yet 
I'have  hitherto  borne  toward  him  an  impenitent,  implaca- 
ble heart.  If  there  were  ten  thousand  hells,  they  were  all 
due  to  me,  I  have  deserved  them  all. 


OF  RECOIS'CILIATION  BETWEEN  GOD  AND  MAN. 


9i9 


5.  Such  as  have  been  reconciled,  have  been  brought,  by 
believing,  to  apprehend  God's  recuncileableness  to  them, 
in  and  by  his  own  Son.  This  also  belongs  to  the  hi.story 
of  God's  dispensation  towards  them,  and  may  instruct 
others,  by  letting  them  know  what  must  be  wrought  in 
them,  that  they  may  be  reconciled.  Il  is  their  special  ad- 
vantage, that  live  under  the  Gospel,  that  therein  they  be- 
hold God  reconc:ilingthe  world  to  himself,  by  Jesus  Christ, 
3  Cor.  V.  18, 19.  This  is  the  sum  of  the  Gospel,  that  God  so 
loved  the  world,  that  he  gave  his  only-begotten  Son,  that 
whosoever  believelh  in  him  should  not  perish,  but  have 
life  everlasting,  John  lii.  16.  Hereby  they  may  know  and 
believe  the  love  God  halh  to  them,  1  John  iv.  16.  And 
that,  though  they  have  been  alienated,  and  enemies  in  their 
minds  by  wicked  works,  yet  lieisuotirreconcileable.  This 
is  the  Gospel  of  the  grace  of  God,  which  he  testifies  and 
they  are  to  believe,  unless  they  will  make  him  a  liar,  1  John 
V.  10.  And  therefore  notwithstanding  the  sense  they 
ought  to  have  of  their  having  been  enemies,  and  of  the 
horrid  wickedness  hereof,  and  of  their  sinful  temper  and 
course  in  all  other  respects,  together  with  the  terrors  of 
God's  wrath,  and  their  desert  of  it  to  the  uttermost;  they 
are  yet  to  conjoin  therewith,  the  belief  of  his  willingness 
to  be  reconciled.  And  hereby  he  melts  and  breaks  their 
hearts,  vie.  by  this  discovery  of  his  good-will,  believed ;  for 
disbelieved,  'it  can  signify  nothing,  nor  have  any  effect 
upon  them ;  the  Gospel  is  his  power  to  salvation,  to  every 
one  that  believes,  (Rom.  i.  16.)  and  works  effectually  in 
them  that  believe,  1  Thess.  ii.  13.  So  it  is  the  immediate 
instrument  of  their  regeneration,  after  that  tlie  love  and 
kindness  of  God  to  men  appears,  i.  c.  so  as  that  they  be- 
lieve it,  he  saves  them  by  the  washing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghost,  Tit.  iii.  4,  5.  And  then 
he  makes  them  Icnow  it  is  not  by  works  of  righteousness, 
which  they  have  done,  but  by  his  mercy,  as  it  is  there  ex- 
pressed. They  are  not  (as  was  formerly  said)  the  objects 
of  his  delightful  love,  before  their  regeneration  ;  but  they 
may  be  of  his  pity  or  mercy,  his  compassionate  love;  and 
this  they  are  to  believe,  as  the  general  proposal  of  his  Gos- 
pel declares  it :  and  by  the  belief  hereof,  he  conquers  their 
enmity,  and  subdues  them  into  compliance  with  his  good 
and  acceptable  will.  These  glad  tidings,  that  he  is  truly 
willing  to  receive  any  returning  soul,  vanquishes  their  dis- 
affection, and  overcomes  their  hearts;  makes  them  say 
with  them.selves,  why  should  I  still  continue  alienated  from 
the  God  who  is  so  gracious  and  merciful,  abundant  in  lo- 
ving-kindness, goodness,  and  truth,  as  his  name  signifies 
(Exod.  xxxiv.  6,  7.)  though  he  will  by  no  means  clear  the 
guiliy;  «.  e.  the  obstmate,  impenitent,  and  implacable.  But 
if  this  discovery  of  the  grace  of  God  can  find  no  entrance, 
sinner,  into  thy  soul,  if  it  remain  shut  up  in  unbelief;  or 
if,  when  he  tells  thee  over  and  over,  that  he  takes  no  plea- 
sure in  the  death  of  sinners,  but  that  they  turn  and  live 
thou  wilt  not  believe  him,  but  still  think  him  implacable^ 
and,  Cain-hke,  say  thy  sin  is  greater  than  can  be  forgiven  • 
this  hardens  thy  heart  in  enmity  against  him,  and  makes 
thee  say,  as  Jer.  ii.  25.  There  is  no  hope,  I  have  loved 
strangers,  and  after  them  I  will  go.  Therefore  if  ever 
thou  hast  been  or  shall  be  reconciled  to  God,  as  thou  hast 
not  been  left  in  a  stupid  insensibleness  of  thy  former  wick- 
edness, so  thou  hast  been  kept  from  sinking  into  an  utter 
despair  of  God's  mercy ;  thy  reconciliation  is  brought 
about  by  thy  believing  his  reconcileableness. 

6  Hereupon  thou  wast  brought  to  entreat  his  favour 
•with  thy  whole  heart,  and  that  he  would  be  merciful  to 
thee  according  to  his  word,  Ps.  cxix.  58.  When  thou  saw- 
est,  though  thy  case  was  very  horrid  and  dismal,  yet  it 
was  not  hopeless,  and  that  there  was  a  ground  for  prayer  in 
the  hope  of  mercy  ;  then  didst  thou,  or  yet  wilt,  set  thyself 
in  good  earnest  to  supplicate,  and  cry  mightily  for  pardon- 
ing and  heart-renewing  grace.  Where  is  no  hope  there 
can  be  no  prayer ;  this  posture  of  sonl  thou  hast  been 
wrought  up  to,  or  wilt  be,  if  ever  thou  be  reconciled 
Hope  gives  life  and  breath  to  prayer,  and  prayer,  to  peace 
and  friendship  with  God.  When  God  promises  to  take 
away  the  stony  heart,  and  give  the  new  one,  the  heart  of 
flesh;  he  declares  that  even  for  this  he  will  be  inquired  of 
and  sought  unto,  Ezek.  xxxvi.  26,  37.  Nor  doth  the  soul' 
■when  hope  of  mercy,  according  to  God's  word  and  pro- 
mise, gives  it  vent,  breathe  faint  breath  in  prayer  ■  but 
61  •     J      • 


the  whole  heart  is  engaged,  all  the  powers  of  the  soul  are 
put  into  a  fervent  motion.  Despair  stupilies,  hope  fills  the 
soul  with  vigour;  the  favour  of  God  is  sought,  not  with 
cold  indilferency,  but  as  that  wherein  stands  thy  life,  (Ps. 
XXX.  5.)  and  which  is  better  than  life,  (Ps.  Ixiii.  3.)  with- 
out it,  can  be.  But  then,  whereas  the  Gospel  under  which 
thou  livesl  informs  thee  that  God  cannot  be  approached  by 
a  sinful  creature,  as  men  are,  and  as  thou  must  own  thy- 
self to  be,  but  through  Chri.^t,  the  only  Mediator  between 
God  and  men ;  ahd  that  thou  canst  not  approach  him  in 
and  by  Christ,  if  thou  be  not  in  him. 

7.  Thou  art  hereupon  led  to  Christ,  and  brought  to  re- 
ceive him  with  all  thy  heart  and  soul,  (John  i.  12.  Rom.  x. 
10.)  and  to  resign  and  give  thyself  up  wholly  to  him,  (2 
Cor.  viii.  5.)  not  knowing  in  thy  distress,  what  to  do  with 
thyself,  and  he  coinpa.ssionately  inviting  thee,  O  thou  wea- 
ry, heavy  laden  soul,  come  unto  me,  and  I  will  give  thee 
rest,  (Matt.  xi.  28.)  and  assuring  thee,  that  whosoever 
comes  to  him,  he  will  in  no  wise  cast  out,  John  vi.  37. 
Thou  thereupon  with  a  humble,  thankful,  willing  heart  art 
brought  to  comply  with  his  merciful  offer,  acccptest  him 
and  yieldest  up  thyself,  no  more  to  be  thy  own,  but  his; 
and  thus  believing  in  his  name,  thou  owne.st  him  in  his 
oflice,  as  the  great  peace-maker  between  God  and  thee. 

8.  Whereupon  thou  hast  been  brought  to  apply  th3'self, 
through  Christ,  to  the  blessed  God,  and  humbly  to  take  hold 
of  his  covenant,  Isa.  Ivi.  2.  Thou  hast  come  to  God  the 
Judge  of  all,  having  come  to  Jesus  the  mediator  of  the  new 
covenant,  Heb.  xii.  23,  24.  And  been  enabled  to  covenant 
with  him,  according  to  what  he  himself  halh  declared  to 
be  the  purport  and  sum  and  substance  of  his  covenant,  that 
is,  if  thou  art  reconciled,  thou  hast  taken  him  to  be  thy 
only  God,  thy  supreme  and  sovereign  good,  thy  chief  and 
only  satisfying  portion,  (Ps.  xvi.  5,  6.)  whom  thou  art  most 
pleasantly  to  enjoy,  and  in  whom  thou  art  to  take  highest 
delight,  above  all  things  in  heaven  or  earth,  (Ps.  Ixxiii.  25.) 
and  whom  thou  art  to  believe  willing,  according  to  this  co- 
venant, to  do  for  thee,  in  outward  and  temporal  respects, 
what  he  judgest  fittest  and  best;  and  for  Ihy  soul,  in  his 
own  way  and  method,  all  that  is  requisite  for  thy  present 
support,  and  future  blessedness.  And  to  be  thy  supreme 
and  sovereign  Ruler  and  Lord,  whom  thou  art  to  thy  ut- 
termost to  please,  serve,  fear,  obey,  and  glorify  above  all 
other.  And  to  whom  thou  must  reckon  it  belongs,  accord- 
ing to  this  covenant,  to  forgive  thy  iniquities  ;  and  by  it, 
as  well  as  by  natural  right,  lo  govern  and  dispose  of  thee 
in  all  thy  thoughts,  actions,  inclinations,  and  affairs,  accord- 
ing to  his  own  holy  will.  And  thou  givcst  up  thyself  abso- 
lutely and  entirely  to  him,  to  be  of  his  people,  to  be  taught 
and  ruled  by  hira.  This  is  the  covenant  which  in  thy  bap- 
tism thy  parents,  who  hail  nearest  natural  relation  to  thee, 
entered  into  for  thee;  (as  children  do,  in  their  parents,  .stand 
obliged  to  the  government  under  which  they  live;)  but 
which,  when  thou  art  come  to  use  an  understanding  of  thy 
own,  thou  art  to  enter  into  with  the  great  God,  for  thyself, 
(as  persons  come  to  a  certain  age  of  maturity,  are  called 
to  avow  their  allegiance  to  their  secular  rulers.)  And  be- 
cause it  is  made  with  sinners,  such  as  had  been  in  rebel- 
lion against  the  Majesty  of  heaven,  and  therefore  by  a 
mediator,  and  by  sacrifice ;  it  is  therefore  a  covenant  of 
reconciliation,  and  the  sacrifice  by  which  it  is  made,  is  a 
propitiation  or  a  reconciling  sacrifice.  If  therefore  Christ 
hath  reconciled  thee  to  Got!,  or  if  ever  thon  shah  be  recon- 
ciled, this  covenant  must  pass  between  him  and  thee;  this 
is  to  come  into  the  history  of  his  dealings  with  Ihy  soul. 
And  it  ought  to  be  with  thee  a  great  solemnity,  and  to  fill 
thy  soul  with  a  wondering  joy,  that  the  great  God,  whom 
thou  hadst  so  highly  offended,  should  ever  vouchsafe  to 
covenant  with  thee  a  sinful  worm!  Bui  because  the  man- 
ner of  this  covenanting  is  so  fully  set  down,  by  Mr.  Joseph 
Allen,  and  in  a  little  treatise  called  Self-dedication,  and 
in  another  of  Yielding  Ourselves  to  God,  I  shall  not  fur- 
ther enlarge  upon  it  here. 

9.  If  thou  be  reconciled,  the  frame  and  bent  of  thy  soul 
is  so  far  altered  and  changed,  that  thy  carnal  mind  is  be- 
come, in  a  prevailing  degree,  spiritual ;  and  thy  worldly 
heart  is  taken  off,  in  a  like  measure,  from  this  present 
world,  and  set  upon  God  and  heaven.  For  the  carnal 
mind  is  enmity  against  God,  and  they  that  love  thi-^  world, 
the  love  of  the  Father  is  not  in  them ;  and  be  llint  will  be  & 


950 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


friend  of  this  world,  is  the  enemy  of  God,  Rom.  viii.  7.  1 
Johnii.  15.  Jam.  iv.  4.  But  canst  thou  be  reconciled,  and 
still  be  an  enemy  1  And  how  canst  thou  not  be  an  enemy, 
when  not  in  this  or  that  single  act  only,  but  in  the  main 
bent  and  frame  of  thy  soul,  thou  resistest  his  will,  and  in 
thy  whole  course  walkest  contrary  to  him  1 

10.  If  thy  reconciliation  to  God  have  been  brought  about, 
there  must  be  suitable  walking  afterwards,  which  includes 
two  things. — 1.  Amity  must  be  contmued,  that  is,  there 
must  be  a  very  great  care  that  there 'may  be  no  new 
breach.  2.  There  must  be  much  uneasiness  of  spirit,  if 
there  have  been  a  new  breach,  till  it  be  composed  and 
made  up  again. 

1.  Where  there  is  athorongh  reconciliation,  amity  mu.st 
be  continued,  care  taken  of  giving  any  new  offence,  or  the 
making  any  new  breach,  by  not  doing  what  will  displease, 
and  by  a  friendly  intercourse  continued  and  kept  up.  For 
there  may  be  a  new  breach,  or  a  new  offence  may  be  given 
again,  either  of  these  ways ;  either  bv  breaking  out  into 
any  fresh  quarrel  or  contentions,  or  by  breaking  olT  friend- 
ly intercourse.  As  if  there  have  been  a  war  between  two 
nations,  when  a  firm  peace  is  made,  there  ensues  both  a 
ceasmg  from  hostilities,  and  free  commerce ;  so  if  thcru  hast 
made  peace  with  God,  and  hast  entered  into  a  league  and 
covenant  of  reconciliation  with  him,  thou  must  lake  great 
care,  to  thy  uttermost,  to  sin  no  more  ;  not  deliberately  to 
do  any  thing,  that  thou  knowest  will  di.splease  him.  Thou 
must  say,  as  is  said  in  Job  x.f.\iv.  32.  If  I  have  done  ini- 
quity, I  will  do  so  no  more.  And  again,  thou  must  take 
great  heed  of  growing  strange  to  him,  of  giving  over,  or  of 
becoming  slack  or  cold  in  thy  converse  with  him;  for  when 
he  inquires,  "  Can  two  walk  together  if  thev  be  not  agreed  V 
he  thereby  intimates,  that  if  they  be  agreed,  it  is  that  they 
may  walk  together.  And  it  is  to  be  considered,  that  in  the 
te.xt  the  unreconciled  state  consists,  not  only  in  the  enmity 
of  the  mind  by  wicked  works,  but  al.so  in  being  alienated 
from  him,  or  strange  to  him ;  by  either  whereof  thou  givest 
him  also  cau.se  of  just  offence,  even  after  reconciliation. 

2.  But  if  thou  findest  thou  hast  made  a  new  breach, 
either  of  these  ways,  by  doing  any  thing  that  thou  didst 
apprehend  to  be  displeasing  to  him,  or  by  estranging  thy- 
self from  him,  there  must  be  an  uneasiness  in  thy  spirit, 
and  thou  must  be  restless,  till  it  be  compo.sed  and  rnade  up 
again.  This  is  walking  suitably  to  a  reconciled  state,  to 
resolve  with  thyself,  upon  any  new  offence,  not  to  give 
sleep  to  thy  eye.s,  nor  slumber  to  thy  eyelids,  till  thou  have 
humbled  thyself  before  thy  God,  and  sought  his  pardon, 
by  faith  in  the  blood  of  his  Son  ;  with  a  resolution,  in  de- 
pendance  on  his  grace  and  Spirit,  to  walk  more  carefully 
and  more  closely  with  him  in  thy  future  course,  account- 
ing always  that  in  his  favour  is  life.  Such  things  as  these 
if  thou  be  reconciled  to  God,  will  compose  andmake  up 
thy  stoi-y  of  it.  Such  a  narrative  thou  couldst  give  of  it 
thyself,  upon  recollection,  or  at  least  thou  canst  say,  when 
thou  readest  it  thus  put  down  to  thy  hand,  thou  canst  say 
these  things  thou  hast  found  God  hath  wrought  and  done 
in  thee.  Though  perhaps  they  may  not  have  come  into 
thy  mind  in  the  same  order  wherein  they  are  here  set 
down,  which  is  less  material,  if  thou  canst  truly  say  such 
workings  as  these  thou  hast  really  felt  in  thine  own  heart, 
while  God  was  dealing  with  thee,  for  the  bringing  about 
this  reconciliation.  But  if  this  work  be  not  yet  done,  if  it 
is  yet  to  be  done,  then  know  such  stages  as  these  thou 
must  pass  through.  And  thou  art  to  be  restless  in  thy  spi- 
rit, while  thou  canst  yet  sav,  such  and  such  of  these  things 
are  still  wanting  in  me ;  I  have  not  yet  found  them,  my 
heart  agrees  not  in  such  and  such  points  with  this  narra- 
tive ;  I  can  give  no  such  account  of  myself  But  wait  and 
strive,  in  hope  that  thou  shall  yet  find  them,  if  thou  per- 
sist, and  do  not  grow  negligent  and  indifferent,  whether 
any  such  reconciliation  to  God  be  effected  in  thee  or  no. 
And  when  thou  hast  found  it,  then  art  thou  led  to  consi- 
der, in  the  next  place, 

2.  God's  reconciliation  to  thee  ;  and  inquire  what  that 
includes  and  carries  in  it.  But  here  now,  becau.se  his  part 
lies  in  himself,  and  may  for  some  time  have  no  discernible 
effects  upon  thy  soul ;  therefore  the  account  hereof  is  not 
to  be  carried  on  in  the  way  of  the  history,  as  the  other 
might.  It  is  doctrinally  written  in  his  own  word,  and  so 
is  the  matter  of  thy  faith,  not  of  thy  present  sense,  as  the 


other  is.  But  as  it  is  indefinitely  propounded  in  his  word, 
so  it  ought  to  be  firmly  believed,  and  without  wavering,  as 
a  sure  part  of  the  true  and  faithful  sayings  of  God,  who  is 
truth  itself,  and  cannot  deceive  nor  be  deceived.  And  it 
ought  to  be  believed,  with  particular  application  to  thyself, 
that  thus  and  thus  he  bears  himself  towards  thee,  as  thy 
reconciled  God;  according  as  thou  findest  thy  own  .soul 
thus  truly  reconciled  to  him.  For  though  thy  reconciliatioa 
to  him  be  no  cause  of  his  reconciliation  to  thee,  yet  it  is  a 
most  certain  evidence  of  it.     Otherwise, 

1.  You  would  be  beforehand  with  him  in  love,  when  as 
his  word  expressly  says,  he  loves  us  first,  1  John  iv.  19. 

2.  It  would  be  true,  that  he  made  us  love  him,  having 
himself  no  love  to  us ;  when  as  the  same  word  says,  we 
love  him,  because  he  first  loved  us ;  viz.  with  that  com- 
passionate love  whereof  you  formerly  heard. 

3.  You  would  hereupon  outdo  him  in  point  of  love,  and 
be  better  alTected  towards  him  than  he  is  towards  you. 

4.  If  any  could  be  reconciled  to  God,  and  yet  God  not 
be  reconciled  to  ihem,  and  they  die  in  that  state,  it  would 
be  possible  there  might  be  lovers  of  God  in  hell.  And 
what  can  be  more  absurd  in  itself!  or  more  contrary  to 
the  plain  word  of  God,  that  hath  said,  the  things  which 
eye  hath  not  seen  are  prepared  for  them  that  love  God,  (1 
Cor.  ii.  9.)  and  that  he  hath  promised  the  crown  of  life  to 
them  that  love  him.  Jam.  i.  12.  All  which  you  cannot  but 
apprehend  to  be  intolerable  absurdities,  and  they  would  all 
follow,  if  upon  such  grounds  as  have  been  mentioned  you 
should  apprehend  yourself  to  be  reconciled  to  him,  and 
yet  disbelieve  his  being  reconciled  to  you.  Therefore 
having  so  sure  a  ground,  upon  which  to  apprehend  he  is 
reconciled  to  you,  when  you  find  you  are  reconciled  to 
him  ;  let  it  now  be  considered  what  his  reconciliation  to 
you  imports.  Wherein,  as  in  all  that  follows,  1  shall  be 
verv  brief;  that  this  part  be  not  too  unproportionable  in 
bulk  to  the  former  gone  out  before  it.  And  here  two 
things  in  the  general  must  be  understood  to  be  included 
in  God's  being  reconciled  to  us. — 1.  His  forgiving  to  us 
all  the  sins  of  our  former  state  of  enmity  against  him  :  2. 
His  receiving  us  into  a  stale  of  amity  and  friendship  with 
him.  How  great  things  are  both  these  !  And  if  you  can- 
not as  yet  with  certainly  conclude  that  you  are  reconciled 
to  God,  as  thereupon  to  have  a  present  assurance  of  his 
having  thus  forgiven,  and  accepted  you  ;  yet  yon  are  how- 
ever to  apprehend  both  these  as  most  certainly  belonging 
to  their  stale,  who  are  reconciled  to  him,  so  as  to  make 
you  most  earnestly  to  covet,  and  endeavour  to  get  into  that 
state;  as  perceiving  how  desirable  a  thing  it  is  to  have 
the  eternal  God  no  longer  an  enemy  to  you,  but  your 
friend. 

1.  Therefore  you  must  apprehend  God's  being  reconciled 
to  you,  includes  his  forgiving  you  all  the  sins  of  your 
former  state,  wherein  you  lived  iii  enmity  against  him.  And 
of  how  vast  compass  and  extent  is  his  mercy  towards  you 
herein  !  when  you  consider  what  you  were  doing,  and  what  j 
manner  of  life  you  led  all  that  time  ;  always  sinning  from 
morning  to  night  either  by  acting  against  him,  or  by  not 
living  with  him,  and  to  him  !  not  minding  him,  not  fearing 
him,  standing  in.no  awe  of  him,  never  aiming  to  please,  . 
or  serve,  or  glorify  him  in  any  thing  you  did,  as  if  you 
were  made  for  yourself,  and  not  for  him  I  And  that  your 
di.sobedience  to  him,  your  neglects  of  him,  were  all 
summed  up  in  enmity  I  And  how  monstrous  a  thing  it  was 
to  be  an  enemy,  a  hater  of  the  cver-blessed  God '.  And  to 
have  all  this  forgiven  !  So  his  own  word  plainly  speaks : 
Let  the  wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  turn  to  the  Lord,  and  he  will  have  mer- 
cy upon  him,  and  to  our  God,  and  he  will  abundantly  par- 
don, Isa.  Iv.  i. 

And  here  you  must  understand  aright  what  sort  of  par- 
don and  forgiveness  that  is,  when  God  is  said  lo  forgive  ; 
which  you  must  conceive  of,  by  considering  what  sort  of 
enmity  yours  was  against  him.  The  case  is  not  as  between 
equals,  falling  out  and  forgiving  one  another;  but  your 
enmity  was  that  of  an  oflTending  inferior  and  subject,  re- 
belling against  your  sovereign,  rightful  Lord,  who  hath  both 
right  and  power  to  punish  you.  And  then  think  how  ter- 
rible punishment  you  deserved,  and  were  liable  to  !  even 
an  everlasting  destruction  from  the  presence  of  the  Lord 
and  from  the  glory  of  his  power,  3  Thess.  i.  9.  Whereupon 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


d5t 


consider  what  it  signifies  for  him  to  forgive  you:  and  see 
now  whether  you  do  not  savour  those  words,  Blessed  is 
the  man;  or  whether  the  sense  of  your  case  do  not  make 
you  cry  out,  as  those  words  may  be  read,  O  the  blessed- 
nesses of  him,  whose  transgression  is  forgiven,  whose  sin 
is  covered  !  O  the  blessednesses  of  him,  (o  whom  the  Liord 
doth  not  impute  iniquity  !  Of  how  mighty  a  load  must  it 
ease  and  disburden  thy  soul,  to  have  thy  offended  Lord 
say  to  thee.  Thou  hast  been  sinning  against  me  hitherto 
all  thy  days,  when  I  have  been  all  Ihy  days  doing  thee 
good;  thou  hast  done  evilly  against  me  as  thou  couldst, 
slighted  my  authority  and  despised  my  mercy;  I  could 
plead  my  rebukes  against  thee,  with  flames  of  fire;  if  I 
should  whet  my  glittering  sword,  and  my  hand  lake  hold 
of  vengeance,  how  soon  could  I  ease  myself  of  so  feeble  an 
adversary,  and  avenge  myself  of  so  contemptible  an  ene- 
my! But  I  forgive  thee;  ncrw  upon  thy  repenting  and 
turning  to  me  with  thy  whole  soul,  I  forgive  thy  ungodly 
prayerless  life,  thy  having  been  alienated  and  an  enemy 
in  thy  mind  by  wicked  works.  I  forgive  it  to  thee  all ! 
Thy  iniquity  is  all  pardoned,  thy  sin  covered,  I  no  more 
impute  any  thing  of  it  to  thee.  What  rock  would  not  this 
melt !  what  stony  heart  would  it  not  dissolve,  and  break 
in  pieces!  And  what!  canst  thou  now  be  any  longer  an 
unreconciled  enemy,  to  such  a  sin-pardoning  God  ■?  Con- 
sider here  more  particularly, — the  properties  and  conse- 
quences of  this  forgiveness. 
1.  The  properties  of  it,  as  that, 

1.  It  is  most  compassionate,  an  act  of  lender  mercy  and 
pity ;  so  says  his  own  word :  I  will  be  merciful  to  their  un- 
righteousness, Heb.  viii.  12.  In  his  love  and  pity  he  re- 
deemed, and  he  bare  them,  Isa.  Ixiii.  9.  And  being  full  of 
compassion,  he  forgave  their  iniquity,  Ps.  Ixxviii.  38.  For 
he  remembered  they  were  but  flesh,  r.  39. 

2.  It  is  perfectly  free,  and  of  mere  grace.  We  are  justi- 
fied freely  by  his  grace,  Rom.  iii.  24.  He  invites  sinners 
to  come  to  him,  even  without  money  and  without  price, 
Isa.  Iv.  1.  A  great  price  indeed  halh  been  paid,  but  by 
another  hand,  as  we  shall  show  when  we  come  to  the 
second  head,  the  way  wherein  our  Lord  effects  this  recon- 
ciliation, in  the  body  of  his  flesh  through  death.  But  no 
price  is  expected  from  us,  he  doth  it  for  his  own  sake,  as 
Isa.  xliii.  25. 

3.  It  is  full  and  entire.  And  that  both  in  respect  of  the 
object,  the  sin  forgiven  :  All  manner  of  sin  (that  can  be 
repented  of)  shall  be  forgiven  unto  men,  Matt.  xii.  31.  1 
will  pardon  all  their  iniquities,  whereby  they  have  sinned 
against  me,  Jer.  xxxiii.  8.  And  in  respect  of  the  act  of 
forgiving,  it  shall  be  so  full  as  to  leave  no  displeasure  he- 
hind  :  for  (as  he  speaks)  I,  even  I  am  he  that  blolteth  out 
thy  iniquities,  and  there  is  not  so  much  as  a  remembrance 
left;  I  will  not  remember  thy  sins,  Isa.  xliii.  25.  Their 
sins  and  their  iniquities  will  I  remember  no  more,  Heb. 
viii.  12. 

4.  'Tis  often  repeated.  He  being  full  of  compassion 
forgave  their  iniquity— yea,  many  a  time  turned  he  his 
anger  away,  Ps.  Ixxviii.  38. 

2.  The  consequences  of  this  forgiveness. 

1.  Cessation  of  all  acts,  that  have  either  destruction  for 
their  end,  or  enmity  for  their  principle.  In  the  very  cove- 
nant of  reconciliation,  God  reserves  to  himself  a  liberty  of 
chastening  his  reconciled  ones ;  yea,  the  case  requiring  it, 
he  not  only  reserves  the  liberty,  bm  takes  upoa  him  an 
obligation  hereunto.  For  he  expressly  declares,  that  if 
his  children  forsake  his  law,  and  walk  not  tn  his  judg- 
ments ;  then  he  will  visit  their  transgression  with  a  rod, 
and  their  iniquities  with  stripes;  but  that,  nevertheless,  he 
will  not  utterly  take  away  his  loving-kicdness,  nor  suffer 
his  faithfulness  to  fail,  nor  break  his  covenant,  Ps.  Ixxxix. 
31 — 34.  implying  that  otherwise  hi;  faithfulness  would 
fail,  and  his  covenant  were  broken  on  his  part.  And  there- 
fore when  he  deals  not  ivith  a  people  upon  covenant  terms, 
but  as  cast-aways,  and  as  people  given  up,  he  declares :  I 
will  not  punish  your  daughters,  Hos.  iv.  14.  And  why 
should  they  be  smitten  any  more  1  Isa.  i.  5.  And  they 
themselves  own ;  It  was  good  for  them  to  have  been  af- 
flicted, Psal.  cxii.  71.  and  that  he  had  done  it  in  ver>' 
faithfulness,  v.  75.  And  his  correcting  them  is  signified 
not  only  to  consist  with  love,  but  to  proceed  from  it ;  for 
'tis  said,  whom  the  Lord  loveth  he  chastenetb,  Heb.  xii. 


6.  And  tho.se  afllictions  are  properly  punitive,  as  they 
import  warning  to  others;  but  not  vindictive,  as  tending 
to  the  destruction  of  themselves  ;  bat  corrective,  as  intend- 
ing their  own  amendment,  besides  warning  to  olhers,  which 
also  those  that  are  destructive  might  do.  But  these  afflict- 
ive strokes  upon  his  own,  as  they  intend  warning  to  others, 
have  the  general  nature  of  punishment  in  them.  But  they 
differ  in  their  special  kind,  as  being  to  themselves  correct- 
ive only,  not  destructive,  or  vindictive.  But  upon  the 
whole,  when  once  he  is  reconciled  to  you,  he  no  longer 
treats  you  as  enemies;  if  sometimes  he  see  cause  to  afflict 
his  own,  he  smiles  them  not  as  he  smites  those  that  smote 
them,  Isa.  xxvii.  7.  Your  carriage  doth  not  always  please 
him,  therefore  'tis  not  strange,  if  his  dealings  do  not  always 
please  you ;  but  after  forgiveness  he  intends  j'our  real  and 
final  hurt  no  more. 

2.  A  second  consequent  of  God's  forgiving  you  all  your 
sins,  is  his  seasonable  manifestation  hereof  to  you.  He 
may  have  forgiven  you,  and  not  judge  it  seasonable  sud- 
denly to  make  it  known  to  you:  he  may  judge  it  fit  to  hold 
you,  some  time,  in  suspen.se.  And  when  by  his  grace  he 
hath  enabled  you  to  exercise  repentance  towards  God,  and 
faith  in  our  Lord  Jesus  Christ,  whereupon  you  are  in  a 
pardoned  state ;  you  may  yet  sometime  remain  in  doubt, 
whether  you  were  sincere  herein  or  no.  And  may  not  on 
a  sudden  put  you  out  of  doubt,  but  keep  you  a  while  in  a 
waiting  posture ;  as  that  which  is  more  suitable  to  his  own 
majesty  and  greatness,  and  to  your  own  infirm  and  less 
established  condition.  He  waits  to  be  gracious,  and  is  ex- 
alted even  in  showing  mercy,  for  he  is  a  God  of  judgment, 
and  doth  show  mercy  judiciously,  when  he  jndges  it  the 
fittest  season;  therefore  are  they  blessed  that  wait  for  him, 
Isa.  XXX.  18.  Assurance  is  the  privilege  not  of  all  his 
children,  but  of  them  that  are  come  to  a  more  grown  sta- 
ture ;  but  in  the  mean  time  he  sustains  you,  by  hope  in  his 
mercy,  and  lets  not  your  heart  sink  within  you.  And 
when  he  sees  it  fit,  lets  you  know  he  hath  accepted  the 
atonement  for  you,  which  he  hath  enabled  you  to  receive; 
and  speaks  that  peace  to  you,  which  is  the  fruit  of  his  lips, 
and  which  he  only,  by  speaking  it  inwardly  to  your  heart, 
can  create;  that  peace  which  passes  all  understanding, 
Isa.  Ivii.  16.  Phil.  iv.7.  and  which  belongs  to  his  kingdom 
in  you;  with  joy  in  the  Holy  Ghost,  when  once  the  foun- 
dation is  laid  in  righteousness,  Rom.  xiv.  IT. 

2.  This  reconciliation,  on  God's  part,  not  only  includes 
the  forgiveness  of  your  former  enmity,  with  all  the  sins  of 
that  fearful  state  wherein  you  then  were ;  but  also  his  re- 
ceiving you  into  a  state  of  amity  and  friendship  with  him- 
self And  this  you  are  to  take  for  a  great  addition  to  the 
former.  A  prince  may  pardon  to  a  malefactor  a  capital 
crime,  spare  his  forfeited  life  and  estate ;  and  yet  not  take 
him  for  a  favourite  and  a  friend.  But  when  the  blessed 
God  forgives  his  enemies,  he  also  takes  them  for  his  friends ; 
though  those  are  distinct  things,  yet  they  are  most  closely 
conjunct ;  he  always  adds  this  latter  to  the  former. 

Abraham  was  called  the  friend  of  God,  Isa.  xii.  8.  i.  e. 
not  onlv  in  the  active  sense,  as  now  bearing  a  friendly 
mind  towards  God;  but  in  the  passive  sense  also,  as  now 
God  hath  a  friendly  mind  towards  him.  And  upon  what 
account  1  Some  may  think  Abraham  being  a  person  of 
eminent  sanctity,  this  may  be  said  of  him  only  upon  that 
peculiar  account.  But  see  how  the  matter  mu.st  be  under- 
stood, from  what  we  find.  Jam.  ii.  23.  Abraham  believed 
God,  and  it  was  imputed  to  him  for  righteousness,  and  he 
was  called  the  friend  of  God  ;  this  is  .spoken  of  him,  not 
as  an  eminent  saint  only,  but  under  the  common  notion  of 
a  believer;  so  that  the  same  thing  is  truly  to  be  said  of 
every  one  that  believes,  with  a  justifying  faith.  So  saith 
our  Saviour  to  his  disciples  in  common :  Ye  are  my 
friends,  if  ye  do  whatsoever  I  command  you,  John  xv.  14. 
And — I  have  called  you  friends ;  for  all  things  that  I  have 
heard  of  my  Father  I  have  made  known  unto  you,  (v.  15.) 
which  signifies  his  own  friendly  mind  to  them.  And  now 
consider  what  this  friendliness  towards  them  includes.  It 
must  include, 

1.  Love,  which  is  the  very  soul  of  friendship.  So  our 
Saviour  expresses  his  own  friendliness  towards  them  that 
are  his :  As  my  Father  hath  loved  me,  so  have  I  loved 
)'ou ;  continue  ye  in  my  love,  r.  9.  And  the  height  of 
that  love,  V.  13.    Greater  love  than  that  hath  no  man,  thaC 


053 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


a  man  should  lay  down  his  life  for  his  friends;  though  'tis 
elsewhere  further  heightened,  from  our  having  been  sin- 
ners and  enemies,  Rom.  v.  8,  10.  though  it  was  then  in  view 
to  him  what  he  designed  to  make  of  them,  riz.  friends  to 
him  too.  And  so  his  friendship  must  signify  further,  not 
tove  merely,  but  also  after-recouciliatiou,  there  mentioned, 
V.  10. 

2.  A  delightfnl,  complacential  love.  For  such  is  the 
love  of  friends,  a  love  of  delight,  which  they  take  in  one 
another;  as  if  he  had  said,  "  Now  I  have  overcome  yon, 
and  won  your  hearts,  I  love  you  with  that  pleasantness, 
that  delightful  love,  which  is  proper  to  the  state  of  friend- 
ship." So  such  friends  are  spoken  to,  Cant.  ii.  14.  O  my 
dove,  let  me  see  thy  countenance,  let  me  hear  thy  voice, 
for  sweet  is  thy  voice,  and  thy  countenance  comely:  and 
that  book  abounds  with  expressions  of  thai  import;  Thou 
hast  ravished  ray  heart,  mv  sister,  my  spouse.  How  fair 
is  my  love!  chap.  iv.  7,  9,  10,  &c.  But  besides  what  this 
friendship,  as  such,  or  as  it  hath  in  it  the  general  notion  of 
friendship,  includes;  consider  further  some  particularities 
Belonging  to  this  friendship,  as, 

1.  How  infinitely  condescending  it  is  on  God's  part. 
That  the  high  and  loftv  One,  who  inhabits  eternity,  who 
hath  infinitefulness  in  himself,  and  could  with  delight  live 
alone  to  all  eternity,  as  he  did  from  all  eternity,  that  he 
should  vouchsafe  to  take  from  among  his  own  creatures, 
such  as  he  would  make  friends  of;  how  admirable!  much 
more  of  such  creatures,  apostate  revolted  creatures,  impure 
and  vile  creatures!  such  as  he  hath  so  much  to  do  upon, 
to  make  them  kind  and  holy,  that  they  might  be  capable  of 
his  friendship ! 

According  to  the  usual  measures  of  friendship,  'tis  with 
those  that  a're  like,  yea  with  equals.  How  transporting 
should  it  be  to  thy  soul,  that  the  great  God  should  enter- 
tain and  strike  such  a  friendship  with  thee,  so  vile,  so 
rebellious  and  abject  as  thou  wast !  Solomon  speaks  of  it 
as  a  wonderful  thing,  and  even  exceeding  all  belief,  that 
God  should  dwell,  (which  dwelling  signifies  friendly  so- 
ciety,) saith  he.  In  very  deed  will  God  dwell  with  men! 
such  creatures  as  men  are  now  become  !  and  with  men  on 
earth!  inthistheii  low  and  mean  state,  and  on  this  narrow, 
little,  ba^espot;  when  even  the  bright  and  spacious  hea- 
vens, yea  the  heaven  of  heavens,  cannot  contain  him,  '2 
Chron.  vi.  18.  How  wonderful  a  thing  is  this!  and  even 
surpassing  all  wonders!  Is  it  after  the  manner  of  men? 
how  far,  herein,  are  his  wa^-s  above  our  ways,  and  his 
thoughts  above  our  thouglnts!  even  as  the  heavens  are 
above  the  earth,  Isa.  Iv.  8.    Consider, 

2.  How  beneficial  this  his  friendship  to  us  is!  Many 
friends  can  only  wish  well  to  one  another,  have  neither 
wisdom  nor  power  really  to  befriend  them;  his  friendship 
is  most  beneficial  to  them  on  whom  'lis  placed,  having 
all-sufficient  fulness  in  himself  to  counsel,  to  support,  to 
relieve,  to  supply  them  as  the  matter  shall  require. 

3.  How  conversable  he  is  with  these  his  friends,  being, 

1.  Always  present.  One  may  have  a  wise  and  potent 
friend,  but  perhaps  he  is  far  off  when  there  is  greatest  need 
of  him. 

2.  Being  intimatelv  present,  with  our  minds  and  spirits. 
The  Lord  Jesus  be  "with  thy  spirit,  2  Tim.  iv.  22.  He 
can  be  always  so.  The  most  inward  friends,  amoiig  men, 
can  have  no  immediate  acce.ss  to  one  anolher'sspirits;  but 
this  is  the  peculiar  advantage  of  this  friend,  that  he  can 
enter  into  our  very  souls;  nothing  is  shut  up  from  him. 

4.  How  constant  is  God's  friendship  !  He  loves  with  an 
everlasting  love,  and  to  the  end,  (Jer.  xxxi.  3.  Isa.  liv.  8. 
John  xiii.  1.)  when  other  friendshipsareupon  slight  grounds, 
easily,  and  often  broken  off.  Thus  far  we  have  seen  what 
this  mutual  recollection  imports,  on  our  part,  towards 
God ;  and  on  God's  part  towards  us.  We  now  come  to 
consider, 

2.  The  wav  wherein  our  Lord  Jesus  Christ,  the  medi- 
ator between 'God  and  us,  brintrs  about  this  reconciliation  ; 
vis.  In  the  body  of  his  flesh  through  death.  The  same 
thing  is  expressed  in  the  20th  verse,  by  his  making  peace 
by  the  blood  of  his  cross,  or  his  shedding  his  blood  on  the 
cross.  Themeaningof  bothexpressionsis,that  he  brought 
about  this  reconciliation,  by  suffering  death  for  us,  upon 
the  cross.  Now  because  this  reconciliation,  as  you  have 
heard,  includes  both  God's  reconciliation  to  us,  and  our 


reconciliation  to  God  ;  and  that  both  are  effected  by  his 
dying  upon  the  cross  for  us ;  we  are  to  show  how  each  ot 
these  are  brought  about  this  way. 

1,  How  God's  reconciliation  to  us  is  wrought,  by  Christ 
dying  for  us.  You  may  say,  why  was  this  the  means  of 
reconciling  God  to  us  1  for  yon  may  think  with  yourselves, 
if  God  had  a  mind  to  be  reconciled  to  sinners,  could  he 
not  have  been  so,  without  letting  his  Son  die  for  it '!  There 
are,  indeed,  difficulties  in  this  matter,  which  are  not  fit  to 
be  brought  into  such  a  discourse  as  this  ;  but  I  shall  here 
say  nothing  about  it  but  what  is  plain,  and  easy  to  be  un- 
derstood. 

1.  You  can  easily  apprehend,  that  God  saw  it  was  ne- 
cessary his  Son  should  die,  in  order  to  the  saving  of  sinners  j 
for  who  can  think  he  would  ever  have  consented  to  the 
death  of  his  most  beloved  Son,  if  he  had  not  seen  it  neces- 
sary. Therefore  you  must  conclude  it  was  necessary, 
whether  you  discern  the  reasons  upon  which  it  was  so,  or  no. 

2.  You  can  easily  apprehend  that  the  sins  of  men  de- 
served eternal  death,  and  that  God  threatened  them  with 
eternal  death  accordingly ;  for  what  death  but  eternal 
death  can  that  be,  which  is  opposed  to  eternal  or  everlast- 
ing lifel  (Rom.  V.  21.  vi.  23.)  and  which  is  executed  upon 
all  that  are  not  reconciled,  according  to  the  sentence  of 
the  last  judgment.  Matt.  xxv.  ult. 

3.  You  cannot  but  know  that  there  were  sacrifices  un- 
der the  law  of  Moses,  appointed  to  make  atonement  for 
sin,  and  that  without  shedding  of  blood  there  could  be  no 
remission,  Heb.  ix.  22. 

4.  'Tis  easy  to  be  understood,  that  the  blood  of  those 
sacrifices  could  not  take  away  sin,  as  is  expressly  said, 
(Heb.  x.  4.)  and  therefore  that  they  could  not  otherwise 
signify  any  thing,  to  the  taking  it  away,  than  as  they  were 
types  and  shadows  of  that  great  sacrifice,  that  once  for  all 
was  to  be  offered  up  for  that  purpose.  Once  in,  or  towards 
the  end  of,  the  world  hath  he  appeared,  to  put  away  sin 
by  the  sacrifice  of  himself,  Heb.  ix.  26. 

'5.  You  can  understand  that  as  this  could  never  have 
been,  without  the  consent  of  the  Father  and  the  Son ;  .so 
by  their  consent  it  might  be,  that  the  innocent  might  suffer 
for  the  guilty  :  as  one  may  be  bound,  body  for  body,  for 
another. 

6.  And  it  is  plain  they  did  consent,  God  so  loved  the 
world,  that  he  gave  his  only-begotten  Son,  that  whosoever 
believeth  in  him  might  not  perish,  but  have  life  everlast- 
ing, John  iii.  16.  And  our  Lord  Jesus  Christ  himself 
says,  no  man  could  take  his  life  from  him,  i.  e.  against 
his  will,  for  he  could  have  twelve  legions  of  angels  to  de- 
fend it,  but  he  did  lay  it  down,  (John  x.  18.)  and  gave 
his  life  a  ransom  for  many.  Matt.  xx.  28. 

7.  So  it  came  to  pass  that  oar  Lord  Jesus  suffered  once, 
the  just  for  the  unjust,  to  bring  us  to  God,  1  Pet.  iii.  18. 
And  he  was  made  sin  for  us  who  knew  no  sin,  that  we 
might  be  the  righteousness  of  God  in  him. 

8.  And  hereupon  when  God  is  reconciled  to  sinners,  he 
doth  not  only  forgive  them,  but  he  jtistifies  them,  there 
being  an  equal  recompense  made  to  him  ;  but  ot  his  own 
providing,  and  therefore  to  us  it  is  most  free,  though  it  was 
very  costly  to  Christ.  So  both  these  expressions,  of  the 
same  thing,  are  put  together :  We  are  justified  freely  by 
his  grace,  through  Iheredemplion  that  is  in  Jesus  Christ, 
whom  God  hath  set  forth  to  be  a  propitiation  through  faith 
in  his  blood,  to  declare  his  righteousness  in  the  remission 
of  sins— thai  God  might  be  just,  and  the  justifier  of  them 
that  believe  in  Jesus,  Rom.  iii.  24,  26. 

9.  Thus  God  becomes  reconciled  to  sinful  men  (not  to 
every  one,  but  to  them  that  sincerely  repent  and  believe) 
in  a  just,  regular,  and  orderly  way,  most  becoming  his  ex- 
cellent Majesty.  For  though  he  forgive  sinners,  that  had 
afl'ronted  him,  anfl  rebelled  against  him ;  yet  it  is  not 
without  a  .sacrifice,  and  that  of  his  own  Son,  a  sacrifice  of 
infinite  value;  most  becoming  his  grace  and  mercy,  for 
that  sacrifice  was  of  his  own  providing.  Most  becoming 
his  justice,  for  though  sin  be  forgiven,  it  is  punished  too; 
forgiven  to  us,  but  punished  in  his  own  Son,  who  con- 
sented to  bear  our  sins  in  his  own  body  on  the  tree,  1  Pet. 
ii.  24.  Most  becoming  the  truth  of  his  word,  for,  as  that 
said,  without  shedding  of  blood  there  could  he  no  remis- 
sion ;  the  most  precious  blood  was  shed  that  ever  was, 
in  order  to  our  remission.    Most  becoming  his  infinite 


< 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


953 


wisdom,  that  found  out  this  •way  of  answering  all  purposes ; 
that  both  he  might  be  gluritied  in  the  highest  degree,  and 
yet  sinners  be  saved.  Grace  hath  herein  abounded  in  all 
wisdom  and  prudence,  Eph.  i.  (>,  7,  8. 

2.  We  come  now  (having  thus  far  seen  hov;  Christ's 
dying  on  the  cross  works  God's  reconciliation  to  us)  to 
show  also  how  it  brings  about  our  reconciliation  to  God. 
And  here  you  may  observe,  we  changed  the  method  of 
speaking  to  this  two-fold  reconciliation,  considered  in  it- 
self, and  as  the  efi'ect  of  Christ's  death.     For  though  God 
is  not  actually  reconciled  to  us  before  he  hath  disposed 
our  hearts  to  a  reconciliation  unto  him  ;  yet  the  foundation 
of  his  being  reconciled  to  us,  is  first  laid  in  the  death  of 
his  Son,  or  in  the  prospect  and  foresight  of  it ;  before  there 
can  be  any  disposition  on  our  parts  to  such  a  reconciliation. 
And  that  being  done,  and  it  being  thereby  seen  what  this 
great  sacrifice  signilies  to  his  being  reconciled,  whensoever 
that  shall  be;  it  comes,  in  the  proper  order,  next  to  be 
considered  which  way  it  works,  to  bring  about  the  recon- 
ciliation also.  And  it  works,  in  order  hereto,  these  two  ways. 
1.  By  preparing  the  ground  of  preaching  the  Gospel  of 
reconciliation,  or  of  Christ  crucified;  which  must  first  be, 
or  have  been  resolved  on,  before  there  could  be  any  Gospel 
to  reveal  it.     In  this  Go.spel  Christ  is  set  forth  as  a  pro- 
pitiation, through  faith  in  his  blood,  Rom.  iii.  25.     And 
this  is  the  proper  and  most  apt  means  to  work  upon  thv 
heart,  sinner,  to  persuade  ihee  to  be  reconciled  to  God. 
Looking  upon  him  whom  thou  has  pierced,  is  that  thou 
mayest  mourn  over  him,  Zech.  xii.  10.     What  should  so 
melt  and  overcome  thy  heart,  and  make  thee  yield  to  the 
terms  of  reconciliation  7  But  he  must  be  represented,  that 
he  may  be  looked  upon  ;  and  therefore  is  the  preaching  of 
Christ  crucified,  unto  them  that  are  called,  the  power  of 
God,  and  the  wisdom  of  God,  (1  Cor.  i,  23,  24.)  the  most 
powerful  and  the  wisest  method;   and  which  God  hath 
thought  fittest  to  win  souls,  and  reconcile  them  to  himself 
Therefore  it  is  reckoned  no  less  than  a  witchery,  if  they 
obey  not  the  Gospel,  who  have  Christ  set  forth  before  their 
eyes,  as  crucified  among  them,  (Gal.  iii.  1.)  which  setting 
forth  could  not  be  otherwise,  than  in  the  Gospel  represen- 
tation.   For  you  know  Christ  Avas  not  actually  crucified  in 
Galatia,  but  at  Jerusalem;  therefore,  saith  our  Lord  him- 
self, But  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all 
men  unto  me,  John  xii.  32.    This  was  .said,  (as  it  follows,) 
signifying  what  death  he  should  die,  ?.  e.  by  being  cruci- 
fied.   And  this,  .supposing  a  due  representation  of  him  in 
the  Gospel,  was  in  point  of  means  to  draw  all  men.     But 
it  could  only  be  sufficient,  as  a  means;  when  yet  it  could 
not  be  a  means  sufficient,  if  there  were  not  an  Agent  able 
to  u.se  it  to  that  purpose.     Therefore, 

2.  Our  Redeemer's  dying  upon  the  cross  did  work  to- 
wards our  reconciliation,  by  procuring  the  Spirit  to  be 
given,  in  order  to  the  making  this  most  apt  means  effectual 
to  this  end.  And  if  this  sacrifice  of  Christen  the  cross 
was  necessary  to  the  obtaining  forgiveness  of  sins,  it  was, 
at  least,  equally  necessary  to  obtain  the  giving  of  the  Spirit, 
without  which  all  the  rest  were  in  vain.  When  Christ  had 
died  to  reconcile  both  (i.  e.  Jew  and  Gentile)  in  one  body, 
by  the  cross,  having  slain  the  enmity  thereby;  and  there- 
upon preached  peace  to  them  that  were  afar  off,  and  to 
them  that  were  nigh;  yet  it  was  still  necessary  that  by  one 
Spirit  both  should  have  access  to  the  Father;  otherwise 
they  would  never  come  at  him,  they  would  still,  with  im- 
placable hearts,  have  kept  at  a  distance.  Therefore  look- 
ins  upon  a  crucified  Christ  would  never  have  had  this 
effect,  to  make  them  mourn  over  him,  whom  they  had 
pierced  ;  if  the  Spirit  of  grace  and  supplication  were  not 
poured  forth,  Zech.  xii.  10.  They  would  with  hard  hearts 
have  gazed  long  enough  on  this  doleful  spectacle,  far 
enough  from  mourning;  if  the  Spirit  of  Christ  were  not 
poured  forth,  as  well  as  his  blood. 

And  do  we  think  that  holy  and  pure  Spirit  would  ever 
have  been  poured  forth,  on  so  impure  and  unholy  souls, 
if  the  precious 'blood  of  that  invaluable  sacrifice  had  not 
been  poured  forth  to  procure  itl  Those  words  of  the 
apostle  make  this  plain,  (Gal.  iii.  13, 14.)  Christ  hath  re- 
deemed us  from  the  curse  of  the  law,  being  made  a  curse  for 
us,  (for  cursed  is  every  one  that  hanseth  on  a  tree,)  that  the 
blessing  of  Abraham  might  reach  fnnher,  come  upon  the 
Gentiles;  that  they  might  receive  the  promise  of  the  Spirit 


through  faith.  Or  in  their  being  made  to  believe  the  ever- 
ble.ssed  One  was  so  far  made  a  curse,  that  you  might  be 
capable  of  this  blessing;  and  by  it  have  your  own  enmity 
overcome,  and  your  reconciliation  brought  about.  There- 
fore doth  our  Lord  direct  us  to  pray  for  the  Spirit,  as.suring 
us  our  heavenly  Father  will  give  that  Holy  Spirit  to  them 
that  ask  him,  (Luke  xi.  13.)  as  well  knowing,  his  pouring 
forth  his  blood  had  deserved  it  should  not  any  longer  be 
an  enclosed  blessing;  but  which  might  be  communicated 
to  Jew  and  Gentile,  and  in  his  way  and  season  be  poured 
out  on  all  flesh.  Thus  doth  our  Lord,  in  the  body  of  his 
flesh  through  death,  work  out  this  two-fold  reconciliation, 
both  of  God  to  you,  and  of  you  to  God. 

And  now  the  use  follows,  which  must  have  reference 
both, — 1.  To  the  mutual  reconciliation  it.self.  You  hath  he 
now  reconciled;  and — 2.  To  the  way  wherein  our  Lord 
Jesus  brings  it  about,  In  the  body  of  his  flesh  through 
death.  The  use  we  shall  make  of  the  former  will  be  two- 
fold, (according  as  this  reconciliation  itself  is  two-fold,  viz. 
God's  reconciliation  to  us,  and  our  reconciliation  to  God) 
viz.  to  persuade  us  from  sundry  considerations, — 

1.  To  believe  God's  reconcileableness  to  us. — 2.  To  be 
willing,  hereupon,  to  be  actually  and  speedily  reconciled 
to  him.  And  the  use  which  is  only  now  intended  to  be 
made  of  the  latter,  is  to  draw  from  it  divers  additional 
considerations,  by  which  to  enforce  and  give  further 
strength  to  both  those  mentioned  exhortations. 

1.  For  the  use  of  the  former,  the  doctrine  of  the  recon- 
ciliation itself.  Inasmuch  as  we  have  shown  that  it  con- 
tains reconciliation,  on  God's  part  towards  us,  and  on  our 
part  towards  God,  we  must  understand, 

1.  That  God's  reconciliation  is  asserted  here,  to  the  per- 
sons whom  the  apostle  now  mentions ;  and  whom  he  had 
before  described  as  converts,  saints  faithful  in  Christ,  {ch. 
i.  1.)  that  Christ  had  reconciled  them,  i.  e.  restored  them 
into  a  state  of  grace,  favour,  and  acceptance,  though  they 
had  been  alienated,  and  enemies  in  their  minds.  There- 
fore, if  when  they  become  saints,  faithful,  &c.  God  was  re- 
conciled to  them;  while  they  w-ere  yet  in  their  state  of 
enmity,  he  was  reconcileable.  The  plain  u.se  to  be  made 
of  this,  is — that  we  be  persuaded  to  believe  God's  recon- 
cileableness to  sinners,  ofl^ending  creatures,  such  as  had 
been  strangers  to  him,  and  enemies;  whatsoever  bar  was 
in  the  way,  is  so  far  removed  (as  we  shall  show  from  the 
.'econd  head)  that  he  can  be  reconciled  to  such  enemies 
and  will  actually  be  so,  whensoever  they  turnio  him.  This] 
sinner,  is  the  sum  of  the  Gospel,  which  thou  art  to  believe 
upon  sundry  considerations,  which  have  their  ground 
here  ;  as, 

1.  This  Gospel  could  never  be  intended  for  these  only, 
to  whom  the  apostle  now  writes.  Can  we  think  there  was 
one  Gospel  meant  for  Colossians,  and  another,  or  none  at 
all,  for  Englishmen'?  Yea,  when  the  apostle  himself  was 
converted  and  obtained  mercy.it  was  for  a  pattern  to  them 
that  should  hereafter  believe,  1  Tim.  i,  16.  You  havethe 
same  warrant  to  believe,  that  turning  to  God  and  believ- 
ing on  his  Son,  God  will  be  reconciled  to  you  as  he  was  to 
them. 

2.  This  is  the  Gospel  which  God  hath  ever  declared  to 
the  world,  without  accepting  any  person,  wheresoever  his 
written  word  hath  come,  (Isa.  Iv.)  Ho,  every  one  that 
thirsteth,  come  to  the  waters,  even  he  that  hath  no  monej', 
come  without  money,  and  without  price,  r.  1.  Incline 
your  ear,  and  come  to  me,  hear,  and  your  souls  shall  live  • 
and  I  w-ill  make  an  everlasting  covenant  with  you,  v.  3. 
Let  the  wicked  forsake  his  way,  and  the  unrighteous  man 
his  thoughts,  and  turn  to  the  Lord,  and  he  will  have  mer- 
cy; to  our  God,  and  he  will  abundantly  pardon.  For  my 
ways  are  not  as  your  ways,  v.  7,  8.  So  the  tenor  of  his 
word  hath  always  run,  "  Turn  to  me,  and  I  will  turn  to 
you,"  2Chron.  .x'xx.  G.  Jer.  iii.  12.  Zech.  i.  3.  Mai,  iii.  7. 
And  is  it  not  to  be  believed  7 

3.  It  is  the  Gospel  which  he  hath  confirmed,  by  his  own 
solemn  oath,  (as  I  live  saith  the  Lord,)  having  plainly 
propounded  it,  (Ezek.  xviii.  21,  22,  23,  31,  32.)  He 
swears  to  it,  (ch.  xxxiii.  11.)  and  will  thou  not  yet  believe 
him? 

4.  When  after  the  fulness  of  time,  it  was  more  expressly 
revealed,  that  there  could  be  no  turning  to  God,  biit 
through  Christ ;  this  was  the  Gospel  w'hich  he  himself 


954 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


preached,  (Mark  i.  14, 15.)  and  which,  when  he  was  leav- 
ing the  world,  he  required  should  be  preached  to  all  the 
world,  Mark  xvi.  15,  16. 

5.  It  is  given  as  the  sum  of  all  the  counsel  of  God,  Acts 
xs.  21. 

6.  It  is  the  everlasting  Gospel,  which  is  to  continue 
through  all  ages,  as  the  stated  means  of  regenerating  and 
renewing  souls,  1  Pet.  i.  23,  24,  25. 

7.  It  is  this  Gospel  which  God  blesses,  and  makes  effect- 
ual to  this  purpose.  When,  herein,  the  love  and  kindness 
of  God  to  men  appear,  then  (not  by  works  of  righteousness 
which  they  have  done)  but  of  his  mercy  he  saves  them  by 
the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost,  Tit.  iii.  4,  5.  His  mercy  revealed,  softens  and 
changes  their  hearts;  so  that  by  the  exceeding  great  and 
precious  promises,  contained  in  this  Gospel,  they  are  made 
partakers  of  a  divine  nature,  2  Pet.  i.  4. 

8.  But  it  is  by  believing  it  becomes  effectual  to  any 
blessed  purpose.  It  is  the  power  of  God  to  salvation,  to 
everyone  that  believes,  (Rom.  i.  16.)  but  to  them  that  be- 
lieve it  not,  it  is  without  power,  and  effects  nothing.  It 
works  effectually  on  every  one  that  believes,  (1  Thess.  ii. 
13.)  but  hath  no  efficacy  when  it  is  not  believed.  Much 
jieople,  believing,  were  turned  to  the  Lord,  (Acts  xi.  23.) 
but  where  there  is  no  believing  there  is  no  turning. 

9.  Where  it  is  not  believed  it  hardens.  We  are  there- 
fore warned  to  take  heed  of  the  evil  heart  of  unbelief,  lest 
we  be  hardened.  (Heb.  iii.  12,  13.)  and  are  told  those  har- 
dened ones  that  fell  in  the  wilderness,  were  such  as  be- 
lieved not,  and  that  could  not  enter  into  Canaan  (the  type 
of  heaven)  because  of  unbelief,  (v.  18,  19.)  and  that  the 
Gospel  could  not  profit  them  because  it  was  not  mixed 
with  faith,  ch.  iv.  2. 

10.  It  is  in  the  same  context  mentioned,  as  a  most  pro- 
voking wickedness,  to  disbelieve  this  Gospel  of  his.  That 
sin  was  therefore  said  to  be  the  provocation,  (Heb.  iii.  15.) 
and  referring  to  the  same  time,  the  great  God  says;  How 
long  will  this  people  provoke  ■?  how  long  ere  they  believe 
mei  (Numb.  xiv.  11.)  when  their  not  believing  his  willing- 
ness to  do  better  for  them,  than  only  to  bestow  upon  them 
an  earthly  Canaan,  was  their  most  provoking  wickedness. 

11.  The  not  believing  of  this  Gospel  of  his,  is  under- 
stood to  be  giving  God  the  lie,  (1  John  v.  10.)  as  believ- 
ing it  is  setting  to  our  seal  that  he  is  true,  John  iii.  33. 
But  what  inducement  is  it  possible  he  can  have  to  lie  to 
his  own  creatures,  who  is  himself  all-sufficient;  and  who 
hath  them  absolutely  in  his  power  1  Or  what  man  would 
lie  for  lying  sake,  having  no  inducement  7  It  is  therefore 
impossible  for  God  to  lie,  as  being  inconsistent  with  the 
universal  perfections  of  his  nature;  and  therefore  to  im- 
pute falsehood  to  him,  is  hiehest  blasphemy.  And  after  all 
this,  sinner,  darest  thou  disbelieve  God's  reconcileableness 
to  thee,  upon  his  own  declared  terms;  when  here  the 
whole  business  sticks,  of  reconciliation  between  him  and 
thee  1  But  there  are  yet  other  considerations  to  this  pur- 
pose, to  persuade  thy  belief  of  God's  reconcileableness  to 
thee,  from  the 

2.  Head  of  discourse,  the  way  of  our  Lord's  bringing 
about  this  reconciliation,  viz.  in  the  body  of  his  flesh 
through  death.  And  here  his  reconcileableness  must  be 
understood  to  signify  two  things  : — the  possibility  of  God's 
being  reconciled  to  sinners, — his  willingness  to  be  recon- 
ciled. And  the  death  of  his  Son  upon  fhe  cross,  in  order 
hereto,  affords  considerations  to  evince  both. 

1.  The  possibility  of  the  thing,  which  this  sacrifice 
proves  to  be  possible,  because  it  makes  it  .so.  When  the 
apostle  asserts,  that  without  shedding  of  blood  there  is  no 
remission  of  sin,  (Heb.  ix.  22.)  and  that  it  was  impossible 
the  blood  of  bulls  and  goats  should  take  it  away,  (cA.  x.  4.) 
and  that,  therefore,  our  Lord  came  to  take  it  away,  in  that 
body  prepared  for  him,  (r.  5,  6.)  he  therein  implies  it  to 
be  impossible  to  be  otherwise  taken  away,  than  by  this 
blood  shed  upon  the  cross;  nothing,  indeed,  being  possi- 
ble to  God,  which  becomes  him  not.  And  it  became  him 
not  otherwise  to  effect  this  design,  and  bring  many  sons 
to  glory,  but  by  the  sufferings  of  this  his  Son.  It  was, 
therefore,  not  possible  upon  other  terms,  (Heb.  ii.  10.)  but 
in  this  way  it  was  possible,  upon  the  account  of  these  se- 
veral things  concurring; 
i.  The  jich  and  infinite  value  and  fulness  of  this  sacri- 


fice. The  blood  that  was  herein  shed,  and  the  life  that  was 
laid  down,  though  of  a  man,  yet  were  the  blood  and  life  of 
such  a  man  as  was  also  God,  (Actsxx.  28.  1  John  iii.  16.) 
a  man  that  was  God's  own  fellow,  Zech.  xiii.  7.  As  it 
was  God  that  was  offended,  .so  it  was  God  that  did  satisfy 
for  the  offence. 

2.  He  was  nearly  allied  to  us,  as  a  Redeemer  ought  to 
be.  Because  we  were  partakers  of  flesh  and  blood,  he  took 
part  with  us  of  the  same,  (Heb.  ii.  14,  15.)  therefore  as 
man  did  offend,  man  sufl'eved  for  it. 

3.  He  freely  consented  hereto,  both  to  become  man,  and 
to  suffer  for  man,  Phil.  ii.  6,  7,  8.  John  x.  18. 

4.  He  had  no  sin  of  his  own  to  suffer  for,  2  Cor.  v.  21. 
and  as  many  other  scriptures  speak. 

5.  He  was,  by  a  special,  divine  law,  commissioned 
hereunto.  Therefore  his  laying  down  his  life,  was  in  itself 
no  illegal  act.  He  had  power  to  lay  down  his  life,  having 
received  a  commandment  for  it  from  the  Father,  John  x. 
18.  He  came,  having  God's  law,  to  this  purpose,  in  his 
heart,  Psal.  xl.  6,  7,  8. 

6.  He  was  fully  accepted  herein  above,  his  sacrifice 
having  a  sweet-smelling  odour  with  it,  unto  God;  because 
.satisfying  his  justice,  it  made  way  for  the  free  exercise  of 
his  grace  and  love,  Eph.  v.  2.  Therefore,  sinner,  canst 
thou  disbelieve  or  doubt  the  very  possibility  of  God's  be- 
ing reconciled  to  thee,  upon  his  own  declared  terms ;  when 
so  extraordinary  a  course  was  taken  that  he  might  be  re- 
conciled 1 

2.  And  thou  hast  as  great  reason  to  believe  his  willing- 
ness to  be  reconciled,  considering  that  this  was  consented 
to  on  purpose.  God  so  loved  the  world  that  he  gave  his 
only-begotten  Son,  tnat  whosoever  believeth  in  him,  might 
not  perish,  John  iii.  16.  Now  consider,  was  his  own 
Son  given  for  what  he  was  not  willing  of!  his  only-be- 
gotlen  Son!  his  very  image  !  (Heb.  i.  2.)  the  Son  of  his 
delights,  always  dear  to  him  !  (Prov.  viii.  30.)  and  who 
was  e!;pecially  dear  to  him  for  this  very  reason  !  John  x. 
17.  Yea,  and  that  it  was  the  very  cry  of  his  blood  from 
the  cross,  O  forgive,  forgive  this  repenting,  believing 
sinner,  be  reconciled  to  him,  O  Father,  for  the  sake  of  thy 
dying  Son  !  And  yet  was  he  unwilling  "i  What  could  induce 
him  who  is  love  itself,  to  give  up  such  a  Son,  to  so  bitter, 
bloody,  and  ignominious  sufferings,  but  his  willingness  to 
be  reconciled  to  sinners'!  It  were  a  blasphemy  against  the 
ever-bles.sed  nature  and  being  of  God,  to  imagine  he  would 
have  his  most  beloved  Son  suffer  for  suffering's  sake  ! 
And  for  what  other  end  could  it  be  1  And  there  is  as  lit- 
tle reason  to  doubt  the  issue,  but  that,  being  an  enemy, 
thou  wast  reconciled  by  the  death  of  his  Son ;  being  re- 
conciled, thou  shall  be  saved  by  his  life,  Rom.  v.  10.  It 
therefore  remains  to  press  the 

2.  Exhortation,  which  you  may  take  in  the  apostle's 
words,  (2  Cor.  v.  20.)  We,  the  ambas.sadors  of  Christ,  as 
though  God  did  beseech  you  by  us,  do  pray  you  in  Christ's 
stead,  be  ye  reconciled  to  God,  Now  that  is  put  out  of 
doubi,  that  God  justlv  and  honourably  can  be  reconciled 
to  you,  (without  which  it  had  been  impossible,)  and  that 
he  is  most  unquestionably  willing;  are  you  yet  unwilling 
lobe  reconciled  to  him'!  Consider  both  this  reconciliation 
itself,  brought  about  with  some.  You  hath  he  reconciled; 
and  the  way  of  it,  In  the  body  of  his  flesh  through  death. 

1.  Some  have  been  reconciled,  that  have  been  alienated 
and  enemies  in  their  minds  by  wicked  works.  Whereupon 
bethink  yourselves, 

1.  Have  you  any  greater  reason  to  be  implacable  to- 
wards the  blessed  God,  than  those  Colossians "!  why  should 
you  be  more  wicked  enemies  1 

2.  Can  you  better  maintain  your  cause  against  Godl 
are  you  more  able  to  stand  against  all  the  power  of  his 
wrath  which  you  so  little  know  '!  Psal.  xc.  11. 

3.  Can  you  better  bear  the  loss  and  want  of  the  comforts 
of  his  love,  while  you  live'!  to  have  the  great  God  for 
your  friend  '!  to  whom  you  have  free  recourse,  and  may 
pour  out  your  souls  daily  '!  upon  whom  you  may  cast  all 
your  cares  1  with  whom  you  may  walk  in  friendly  love, 
and  may  converse  with  him  every  day  '! 

4.  Can  you  less  need  his  supports  in  a  dying  hour  1  Will 
it  be  easy  to  you  to  die  unreconciled'!  and  afterwards  to 
appear  convicted,  unreconcileable  enemies  before  the  tri- 
bunal of  your  Judge  1  and  then  to  have  no  advocate,  no 


OF  RECONCILIATION  BETWEEN  GOD  AND  MAN. 


955 


intercessor  to  plead  for  you?  When  he  himself  must  be 
your  condemning  Judge,  and  shall  only  say,  O  that  thou 
nadst  known,  in  the  day  of  thy  visitation,  the  things  that 
did  belong  to  thy  peace  1  but  now  they  are  hid  from  thy 
eyes.  Lute  xix.  4'2,  44. 

3.  Bui  we  are  further  to  persuade  this  reconciliation  to 
God,  from  the  way  wherein  our  Lord  effects  it :  In  the 
body  of  his  flesh,  through  death,  or  by  dying  a  sacrifice 
upon  the  cross.  And  now  you  know  this,  will  you  not  yet 
be  reconciled  to  him  1   Consider, 

1.  You  will  herein  frustrate  and  make  insignificant  to 
yourself,  the  highest  demonstration  that  could  be  given  of 
God's  good-will  towards  you.  God  so  loved  the  world, 
&c.  (John  iii.  16.)  and  what  could  our  Lord  himself  have 
done  more  to  testify  his  own  lovel  For  greater  love  hath 
no  man,  than  to  lay  down  his  life  for  his  friends,  John  xv. 
13.  Yea,  for  those  that  were  not  so  before,  but  wicked 
enemies ;  only  that  thereby  they  might  be  made  friends, 
Rom.  V.  8.  And  what  could  it  signify  to  you,  to  repre- 
sent the  divine  love  to  you  by  so  costly  a  demonstration, 
if  it  do  not  gain  your  love  1 

2.  And  what  could  be  so  apt  a  means,  sinner,  to  break 
thy  heart,  and  conquer  all  thy  former  enmity,  as  to  behold 
thy  Redeemer  dying  upon  the  cross  for  thee  ^  They  shall 
look  upon  me  whom  they  have  pierced,  and  mourn,  Zech. 
xii.  10.  And  I,  if  I  be  lift  up,  will  draw  all  men  to  me  ; 
which  our  Lord  said,  signifying  what  death  he  should  die, 
by  being  lift  up  on  the  cross,  John  xii.  32,  33.  Now  what 
dost  thou  think  of  thyself,  if  such  a  sight  will  not  move 
thee  1  An  earthly,  carnal,  worldly  mind,  is  declared  over 
and  over  to  be  enmity  against  God,  Rom.  viii.  7.  James 
iv.  4.  But  how  remarkable  is  it,  that  such  a  temper  of 
mind  should  be  so  peculiarly  signified  to  import  enmity  to 
the  cross  of  Christ !  Phil.  iii.  18,  19.  I  tell  you  of  such, 
weeping,  sailh  the  apostle,  that  do  even  continue  their 
enmity  even  in  the  face  of  the  cross  I  and  who  even  by 
that  itself  are  not  overcome! 


3.  If  thou  •wilt  not  be  reconciled,  Christ  did,  as  to  thee, 
die  in  vain,  thou  canst  be  nothing  the  better.  Think  what 
it  must  come  to,  that  so  precious  blood  (infinitely  exceed- 
ing the  value  of  all  corruptible  things ;  silver  and  gold,  &c. 
1  Pet.  i.  18,  19.)  should  be  shed,  to  redeem  and  save  such 
as  thou,  and  yet  do  thee  no  good  ! 

4.  If  thou  continue  to  the  last  unreconciled,  it  not  only 
doth  thee  no  good,  but  it  must  cry  and  plead  most  terribly 
against  thee.  Blood-guiltiness  is  a  fearful  thing  1  What 
must  it  be  to  be  guilty  of  such  blood  !  If  thou  wert  guilty 
of  the  blood  of  thy  father,  thy  child,  or  of  the  wife  of  thy 
bosom,  how  would  it  astonish  thee !  But  to  be  guilty  of 
the  blood  of  the  Son  of  God  !  How  canst  thou  live  under 
itl  If  thou  wert  guilty  of  all  the  innocent  blood  that  ever 
was  shed,  since  the  creation  of  the  world,  it  were  not  com- 
parable to  the  guilt  of  this  blood  I 

5.  But  if  Ihou  come  to  Jesus,  the  Mediator  of  the  new 
covenant,  and  to  the  blood  of  sprinkling,  that  speaks  better 
things  than  the  blood  of  Abel,  as  a  reconciled  believing 
penitent ;  thou  wilt  also  come  and  be  adjomed  to  the  ge- 
neral as.sembly,  to  the  church  of  the  first-born  written  in 
heaven,  to  the  innumerable  company  of  angels,  and  to  the 
spirits  of  just  men  made  perfect,  Heb.  xii.  '22,  23,  24.  O 
the  joy  in  heaven  that  will  be  concerning  thee  !  And  0  the 
fulness  of  thy  own  joy,  into  which  thou  shalt  enter  at  last : 
for  consider, 

6.  And  in  the  last  place,  what  follows  in  the  latter  part 
of  this  verse,  that  is,  that  thou  wilt  be  presented,  by  thy 
Redeemer,  holy,  and  unblamable,  and  unreprovable  in 
the  sight  of  God,  as  if  thou  had.st  never  offended,  and 
never  been  an  enemy.  All  thy  former  transgressions,  that 
have  overwhelmed  thee  with  just  sorrow,  shall  all  be  over- 
whelmed in  that  kind,  paternal  joy,  as  for  the  returning 
prodigal;  This  my  son  was  lost,  and  is  found.  And  thv 
having  been  so  long  alienated,  and  an  enemy  in  thy  mind 
by  wicked  works,  will  all  be  forgotten  and  swallowed  up 
in  the  embraces  of  infinite,  everlasting  love  ! 


A   SERMON, 

PREACHED  ON  THE  FIFTH  OF  NOVEMBER,  1703. 


Reader, 
This  discoilrse  was  preached  without  any  the  least  thought  of  its  being  made  more  public ;  and  a  considerable  ime 
passed  afterwards,  without  any  such  intention.  I  thought  it,  indeed,  too  uncomposed  to  appear  in  the  world  ;  but  in  a 
matter  of  no  worse  consequence,  I  make  no  difficulty  of  acknowledging,  that  I  at  length  chose  rather  to  follow  the 
judgment  of  the  many  hearers,  that  moved  for  this  further  publication,  than  my  own.  Theretbre,  amidst  much  other 
business,  and  great  itifirmities,  that  are  sufficiently  monitory  to  me  to  be  unconcerned  for  the  gratifying  of  curiosity, 
in  myself,  or  in  any  others,  I  so  far  revised  it,  as  very  imperfect  memorials  would  enable  me.  If  any  where  it  be 
somewhat  enlarged,  that  can  be  no  prejudice  to  them  that  heard  it ;  and  much  less  to  them  that  heard  it  not. 

That  it  may  be  of  some  use  to  direct  our  thanksgivings,  (and  supplications  also,)  so  as,  without  the  neglect  of  lower 
and  subservient  mercies,  they  may  have  principal  respect  to  blessings  of  the  highest  value,  is  the  serious  desire  and 
prayer  of  an  earnest  well-wilier  to  the  true  prosperity  of  the  Christian  church, 

J.  H. 


COLOSSIANS  I.  13. 


WHO  HATH  DELIVERED  OS  FROM  THE  POWER  OP  DARKNE.SS,  AND  HATH  TRANSLATED  US  INTO  THE 
KINGDOM  OP  HIS  DEAR  SON. 


You  already  know,  that  the  occasion  of  our  assembling 
together  this  day  is  two-fold  ;  to  commemorate  some  for- 
mer national  mercies,  and  deliverances  from  certain  very 
considerable  efforts  of  that  power  of  darkness,  which  is 
peculiar  to  the  devil's  kingdom ;  and  also,  to  prepare  for 
the  commemoration,  at  the  approaching  season,  of  the 
much  more  general  mercy  of  our  common  redemption,  in 
the  observation  of  a  solemn  rite  belonging  to  the  kingdom 
of  Christ.'  The  two  parts  of  this  text  give  us  an  apt  and 
suitable  ground  for  each  of  these.  For  giving  God  thanks, 
for  great  former  mercies;  and  preparation  for  that  design- 
ed holy  solemnity. 

We  begin,  for  the  former  of  these  purposes,  with  the 
first  part  of  the  text,  "  Who  hath  delivered  us  from  ihe 
power  of  darkness."  And  that  we  may  see  how  accom- 
modate this  will  be  to  the  former  mentioned  purpose  (as 
comprehended  within  the  import  of  this  clause,  and  but 
comprehended,  it  being  of  much  greater  latitude)  some 
things  I  must  previously  note  to  )'0U.     As, 

1.  That  there  is  a  kingdom  manifestly  implied  in  these 
words,  "  The  power  of  darkness,"  unto  which  the  kingdom 
of  God's  dear  Son  is  opposite.     And, 

2.  That  this  kingdom  can  be  no  other  than  the  devil's 
kingdom,  whom  our  Lord  himself  doth  own  to  have  a 
kingdom.  If  Satan  be  divided  against  himself,  how  then 
can  his  kingdom  stand'!  Matt.  xii.  26.  These  are  our 
Lord's  own  words,  and  joined,  in  that  context,  with  what 
sufficiently  intimates  that  kingdom  to  be  directly  opposite 
to  his  own. 

3.  That  the  distinguishing  characters  of  these  two  op- 
posite kingdoms,  the  kingdom  of  the  devil,  and  the  king- 
dom of  God's  dear  Son,  are  darkness,  and  light;  the  one 
is  a  kingdom  of  darkness,  and  the  other  is  a  kingdom  of 
light.  The  devils  are  called  the  rulers  of  the  former,  so 
stigmatized,  Eph.  vi.  12.  principalities,  and  powers,  and 
Iherulersof  the  darkness  of  this  world.  Our  Lord'sisim- 
plied  to  be  a  Iringdom  of  light,  in  the  words  immediately 
foregoing ;  Giving  thanks  unto  the  Father,  who  hath  made 


a  II  l)ciuK  our  usual  moatlily  s 


1  of  preparation  for  theJ-ord's  supper. 


us  meet  to  be  partakers  of  the  inheritance  of  the  saints  m 
light ;  who  hath  delivered  us  from  the  power  of  darkness, 
&c.  It  is  a  kingdom  they  are  to  inherit.  Matt.  xxv.  34. 
In  its  most  perfect  state  it  comprehends  brightest  light, 
purity,  and  glory:  as  the  opposite  kingdom,  consummate, 
is  utter  darkness.  And  so  are  the  beginnings  and  first 
principles  of  each.  Ye  were  darkness,  now  are  light  in 
the  Lord — Eph.  v.  S.  Both  are  seen,  in  the  unconverted 
and  converted  slate ;  to  turn  them  from  darkness  to  light, 
and  (which  shows  that  darkness  to  be  satanical)  from  the 
power  of  Satan  unto  God,  Actsxxvi.  18.  As  what  their 
inheritance  is  hereupon  to  be,  the  next  words  show,  that 
they  may  receive  forgiveness  of  sins,  and  inheritance 
among  them  thai  are  sanctified.     And  yet  again, 

4.  'That  the  darkness,  which  characlerizes  the  devil's 
kingdom,  includes  tliose  things  that  are  directly  opposite 
unto  those  included  in  the  light,  which  characterizes  the 
kingdom  of  Christ.  The  light  that  characterizes  the  king- 
dom of  Christ,  includes  these  two  things,  truth  and  holi- 
ness. 

These  are  the  principal  things  comprehended  in  the  no- 
tion of  light,  as  it  is  characteristical  of  the  kingdom  of  the 
Son  of  God.  The  light  of  truth,  objectively  revealed,  and 
subjectively  received,  the  frame  of  Christian  doctrine,  with 
the  knowledge  and  belief  thereof;  and  the  light  of  holi- 
ness, so  shining  in  the  lives  of  Christians,  that  men  may 
see  their  good  works.  Matt.  v.  16.  Accordingly  the 
darkness,  that  dolh  characterize  the  devil's  kingdom,  doth 
comprehend  it  in  falsehood  and  wickedness. 

It  comprehends  in  it  all  manner  of  falsehood,  truth  ob- 
scured and  perverted,  ignorance,  error,  deceit,  blindness  of 
heart,  (Eph.  iv.  18.)  a  wilful  overlookingof  the  great  and 
most  necessary  truths,  which  the  souls  of  men  are,  above 
all  other,  concerned  to  take  in,  and  admit  into,  their  inward 
parts.  And  it  comprehends  wickedness  in  the  whole  com- 
pass of  it;  wickedness  against  God,  all  manner  of  impiety, 
idolatry,  blasphemy,  neglect  and  profanation  of  the  ordi- 
nances and  institutions,  wherein  he  claims  to  be  worship- 


A  SERMON  PREACHED  ON  THE  FIFTH  OF  NOVEMBER,  1703. 


957 


ped,  in  the  proper  seasons  thereof.  Wickedness  against 
men,  all  comprehended  and  summed  up  in  their  hatred  of 
one  another.  He  that  hateth  his  brother,  is  in  darkness, 
even  diabolical;  for  they  who  emerge,  and  are  recovered 
out  of  it,  are  said  to  have  overcome  the  wicked  one,  1 
John  ii.  11,  13.  And  both  these  sorts  of  wickedness  are 
put  together,  Rom.  xiii.  12,  13.  Let  us  cast  off  the  works 
of  darkness,  and  let  us  put  on  the  armour  of  light.  And 
those  works  of  darkness  are  said  to  be  chambering,  wan- 
tonness, rioting,  drunkenness,  strife,  and  envying.  And 
Eph.  V.  11.  We  are  warned  to  have  no  fellowship  with 
the  unfruitful  works  of  darkness,  but  rather  reprove  them. 
Which  works  are  (ver.  3.  and  4.)  said  to  be  fornication, 
uncleanness,  covetousness,  (which  is  also  said  to  be  idola- 
try,) filthiness,  foolish  talking,  &c.  as  things  that  bar  us 
from  any  mheritance  in  the  kingdom  of  Christ,  or  of  God. 
And  Christians  are  therefore  forbidden  to  be  partakers 
therein,  (ver.  7.)  becau.se  they  are  light,  and  children  of 
light,  ver.  8.  And  as  'tis,  1  Thess.  v.  5.  of  the  day,  not  of 
the  night,  nor  of  darkness.  They  are  of  the  opposite  king- 
dom, and  must  walk  conformably  thereto.  Our  way  being 
thus  far  plam,  we  go  on  to  add, 

5.  That  the  power  which  the  devil  exerts  and  exercises, 
in  this  darkness,  is  two-fold:  first,  spiritual  and  internal ; 
secondly,  secular  and  external. 

1.  There  is  a  spiritual  power  which  he  exercises  in  this 
darkness,  acting  more  immediately  upon  the  minds  and 
spirits  of  men.  The  God  of  this  world  blinds  their  minds, 
who  believe  not,  2  Cor.  iv.  4.  And  he  is  said  to  be  the 
spirit  that  works  in  the  children  of  disobedience,  Ephes. 
ii.  2.  And  the  impenitent,  such  as  have  not  hitherto  re- 
pented and  turned  to  God,  it  is  said.  He  leads  them  cap- 
tive at  his  will,  3  Tim.  ii.  26.     And, 

2.  There  is  a  secular  power  which  he  also  exerts,  in  the 
midst  of  that  darkness  that  he  hath  brought  upon  this 
■world,  relating,  as  far  as  he  can  obtain  leave,  to  the  bodies 
of  men,  and  their  external  concernments  and  affairs;  and 
not  on  ly  of  particular  persons,  but  of  nations  and  kingdoms, 
especially  where  he  observes  any  design  to  be  more 
directly  formed  against  his  kingdom,  and  interest  in  this 
world;  he  thereupon  comes  to  be  engaged  in  a  more  open 
and  explicit  opposition.  And  so  when  he  is  the  author  of 
this  or  that  bodily  or  outward  affliction,  to  a  particular 
person,  as  he  can  obtain  divine  permission ;  this  is  an  ef- 
fort of  his  power,  in  the  midst  of  that  darkness.  Such  as 
are  rescued  out  of  his  kingdom,  his  design  is  to  vex,  be- 
cause he  cannot  destroy  them,  whom  he  cannot  mortally 
touch ;  viz.  such  as  are  born  of  God,  and  have  a  new 
creature,  by  that  divine  birth,  the  wicked  one  touches  them 
not,  (1  John  v.  18.)  i.  e.  not  mortally,  to  make  them  sin 
unlo  death,  as  ver.  16.  But  if  he  can  however  ha\'e  leave 
to  touch  them  in  theirbodies,  or  external  concernments,  he 
will  rather  do  that  than  nothing;  ruin  them  he  cannot,  but 
he  will  afflict  them  as  he  c-in.  Therefore  is  he  said  to  go 
about  like  a  roaring  lion,  seeking  whom  he  may  devour ; 
which  is  there  meant,  immediately,  in  reference  to  their 
external  concernments,  as  will  appe.ir  if  you  observe  the 
context,  1  Pet.  v.  8.  For  it  follows  in  the  9th  verse, 
Whom  resist  steadfast  in  the  faith,  knowing  that  the  same 
afflictions  are  accomplished  in  your  brethren,  that  are  in 
the  world.  'Tis  true,  being  uncertain  of  the  event, 
he  hath  a  further  aim,  to  overthrow  their  faith,  and  by  his 
roaring  to  fright  them  out  of  their  religion;  therefore  'tis 
said,  Whom  resist  steadfast  in  the  faith,  defeat  his  final 
design.  But  as  the  means  to  his  end,  when  he  roars  like  a 
lion  against  any  of  the  servants  of  Christ,  it  is  with  design 
to  bring  them  into  the  most  afflicted  condition  he  can: 
that  so  he  may,  at  least  make  them  signify  the  less  in  that 
stale  of  opposition  wherein  they  are  engaged  against  him, 
in  the  world.  So  you  find  the  imprisoniiient  of  Christ's 
servants  imputed  to  Satan,  Rev.  ii.  10.  The  devil  shall 
cast  some  of  you  into  prison,  and  you  shall  have  tribulation 
for  ten  days,  which  some  understand  of  the  ten  persecu- 
tions. Whatever  the  devil  meant,  God  intended  their  trial, 
as  'lis  there  said,  and  the  demonstration  of  the  victorious 
power  of  the  divine  principle,  their  faith,  and  his  Spirit  in 
them,  that  being  tried,  it  might  be  found  unto  praise  and 
glory — 1  Pet.  i.  7.  And  we  cannot  but  doubt  he  let  Job 
come  on  the  stage,  as  his  champion  to  combat  Satan,  who 
was  the  prime  author  of  his  manifold  calamities ;  his  ac- 


cuser first,  and  his  persecutor  afterwards.  He  accuseth 
him  of  want  of  integrity.  Doth  Job  serve  God  for  nought  1 
(chap.  i.  9.)  and  at  the  same  time  complains  of  his  own 
want  of  power  to  come  at  him:  Hast  thou  not  made  a 
hedge  about  him,  and  about  his  house,  and  about  all  that 
he  hath  on  every  side  1  ver.  10.  Whereupon,  for  the  trial 
of  Job's  fidelity  and  patience,  God  puts  all  he  had  into  the 
devil's  power,  his  person  only  excepted,  which  as  yet  he 
must  not  touch ;  manifest  therefore  it  is,  the  devil  animated 
the  Sabeans  and  Chaldeans  to  take  away  his  oxen  and 
asses,  and  to  slay  his  servants  with  the  edge  of  the  sword; 
(ver.  14,  15,  18.)  that  kindled  the  fire  in  the  lower  heavens, 
that  burnt  up  his  sheep  and  servants;  (ver.  16.)  that  raised 
the  storm  from  the  wilderness,  that  smote  the  four  corners 
of  the  house,  where  his  sons  and  his  daughters  were  eating 
and  drinking,  and  buried  them  in  its  ruins,  ver.  18.  And 
we  are  expressly  told  that  it  was  the  devil,  upon  his  en- 
larged licence,  that  smote  him  with  those  venomous  boils, 
chap.  ii.  7.  It  was  the  devil  that  bound  that  daughter  of 
Abraham  eighteen  years,  Luke  xiii.  16.  It  was  the  devil 
that  brought  upon  the  Christian  church,  the  famed  ten 
persecutions,  under  the  pagan  Roman  empire,  understood 
to  be  meant  by  the  great  red  dragon,  Rev.  xii.  3.  Whence, 
also,  he  wears  that  very  name,  ver.  9.  The  great  red  dragon 
was  cEist  out,  that  old  serpent  called  the  devil,  and  Satan. — 
These  are  some  of  those  efforts,  amidst  that  darkness,  where- 
in the  devil  hath  and  uses  so  great  power.     But  yet  further, 

6.  It  is  manifestly  a  far  greater  deliverance  to  be  freed 
from  his  spiritual  power,  and  the  horrid  effects  thereof,  than 
from  that  which  he  may  use  in  reference  to  our  outward 
concernments. 

Therefore  now,  upon  these  mentioned  considerations,  on 
this  former  part  of  the  text,  that  we  may  apply  it  suitably 
to  our  present  purpose,  these  two  things  are  to  be  asserted 
and  evinced — 1.  That  to  be  delivered  from  the  devil's 
power,  in  external  respects,  is  a  real  and  great  deliverance : 
But  that — 0.  To  be  delivered  from  his  power,  in  spiritual 
respects,  is  a  much  greater  deliverance. 

I.  That  to  be  delivered  from  the  devil's  power,  in  exter- 
nal respects,  either  personal  or  national,  is  a  real  and  very 
great  deliverance.  We  are  to  look  upon  that  deliverance, 
which  this  day  we  more  particularly  commemorate,  now 
almost  a  hundred  years  ago,  as  a  defeated  plot  of  the  devil. 
It  carries  that  manifest  aspe.t  with  it  to  every  eye,  a  con- 
trivance formed,  and  designed  to  be  executed,  by  the  sub- 
tlety and  power  of  the  prince  of  the  darkness  of  this  world. 
I  need  not  repeat  the  narrative  of  it,  being  sufficiently 
known  to  you,  or  may  be  read  in  our  histories;  but  nothing 
can  be  plainer,  than  that  here  was  a  design  and  plot  ol 
hell  and  devils,  contrived  in  the  dark,  and  so  to  have  been 
executed,  till  the  execution  itself  should  have  brought  it  to 
light.  For  what  darkness,  but  that  of  hell,  could  have  so 
much  fire  in  itl  so  much  of  destructive  rage  and  furyl 
And  though  there  was  hazard  in  the  undertaking  to  the  in- 
.slrumental  actors,  what  did  the  devil  care  what  became  of 
them  1  If  his  main  design  succeeded,  he  had  been  a  great 
gainer,  and  glutted  his  ravenous  appetite  ;  if  it  succeeded 
not,  but  turned  upon  the  heads  of  the  undertakers,  he  had 
been  no  loser,  but  only  less  a  gainer,  having  some  prey 
however  to  feed,  but  not  satiate  a  devouring  appetite, 
which  must  be  eternally  insatiable.  And  what  can  be 
more  devil-like  1 

And  what  was  the  deliverance,  by  which  God  did  again 
signalize  this  very  day  fifteen  years  ago,  but  a  repetition  of 
the  .same  mercy  1  The  same  in  substance  ,  though  different 
in  circumstance.  It  was  from  the  .same  enemy,  the  same 
invisible  and  the  same  visible  enemy,  that  we  were  pre- 
served then,  and  more  lately  since.  And  what  is  our  con- 
tinued peace  and  quiet  hitherto,  but  the  same  mercy  con- 
tinued, under  the  care  and  conduct  of  our  present  sove- 
reign "i  It  is  preservation  from  the  .same  enemy,  and  from 
the  powers  of  the  same  darkness,  that  w^e  continue  hitherto 
to  enjoy.  And  this  mercy  is  not  only  real,  but  great,  both 
in  itself  great,  and  great  in  respect  of  what  it  encloses,  and 
subserves.  In  itself,  for  it  is  preservation  from  a  great 
enemy,  the  greatest  in  all  the  world  :  a  daring  one,  that 
feared  not  to  contend  perpetually  with  the  Almighty,  and 
without  hope  of  sell-advantage  ;  who  loves  mischief  there- 
fore for  mi.schiefs  sake,  and  working  with  mighty  power, 
and  power  that  works  in  such  darkness,  as  to  us  mortals 


958 


A  SERMON  PREACHED  ON 


is  impenetrable.  And  great  in  respect  of  what  it  encloses, 
and  is  subservient  unto;  for  it  encloses  the  precious  Gospel 
of  our  Lord,  yet  continued  unto  us,  and  all  the  ordinances 
thereof,  and  all  the  gracious  communications  we  partake  in, 
by,  and  through  them  ;  and  is  subservient  to  their  true  and 
proper  design.  And  therefore  mercy,  of  that  kind,  ought 
to  be  looked  upon  as  real,  and  very  great,  which  way  so- 
ever you  consider  it.  We  should  therefore  take  heed  of 
being  guilty  of  so  vile  ingratitude,  as  not  to  commemorate, 
with  a  suitable  impression  upon  our  spirits,  this  sort  of 
mercies,  which  were  the  foundation  of  the  mercies  we  have 
in  so  long  a  course  enjoyed ;  for  former  mercies  are  funda- 
mental to  later  ones.  The  expression  is  very  emphatical, 
and  worthy  our  most  serious  regard,  which  we  have,  P.sal. 
Ixxxix.  2.  For  I  have  said,  mercy  shall  be  built  up  for 
ever.  And  how  is  mercy  said  to  be  built  up,  but  as  former 
mercies  are  fundamental  to  later  ones  1  Thus  are  the 
present  mercies,  that  we  enjoy  this  day,  founded  upon  the 
mercies  of  former  days,  such  as  we  ought  joyfully  and 
thankfully  to  recount,  with  delight  and  praise;  remember- 
ing the  years  of  the  right  hand  of  the  Most  High.  But  yet, 

2.  I  must  also  note  to  you,  that  however  we  are  to 
esteem  mercies,  of  that  kind,  i'i>.  deliverances  from  the  ex- 
ternal power  of  the  prince  of  darkness,  real,  and  very  great 
mercies;  we  are  yet  to  account  deliverance  from  the  spirit- 
ual power,  exerted  in  that  darkness,  much  greater.  I  hope 
all  your  minds  and  hearts  will  close  with  me  in  this,  as 
soon  as  you  hear  it,  it  carrying  its  own  light  and  evidence 
in  itself  For  if  you  do  but  compare  the  cases  of  them  who 
have  been  all  along  the  authors  of  those  great  calamities 
and  mi.series,  to  the  inhabitants  of  this  lower  world,  and 
especially  to  the  church  of  Christ  in  it,  with  theirs  that 
have  been  the  sufferers,  upon  the  most  peculiar  account ; 
you  cannot  but  say,  the  portion  and  lot  of  the  sufferers  is 
most  unspeakably  rather  to  be  chosen.  We  know  who 
have  been  the  authors  of  those  great  calamities  in  the 
world,  and  m  the  church  of  God  in  il,  for  many  ages  by- 
past  ;  the  same  who  were  to  have  been  the  authors  of  our 
intended  destruction.  And  in  takmg  a  view  of  their  case, 
let  us  consider  both  their  character,  and  their  doom ;  both 
which  you  may  find  set  down  together,  in  one  place,  viz. 
2  Thess.  ii.  10,  U,  12. 

1.  Their  character,  which  is  really  enough  to  fright  any 
man  that  is  but  master  of  his  own  reason,  to  see  how  and 
in  what  way  they  have  abandoned  and  lost  theirs,  to  be- 
hold men  so  stigmatized,  as  indeed  they  have  marked  out 
themselves :  they  whose  coming  is  after  the  working  of 
Satan,  with  all  power;  here  is  the  devil's  power  at  work 
in  them,  the  horrid  cause  of  their  stupendous  dementation. 
The  effects  do  follow  :  and  by  them  in  signs,  and  lying 
wonders,  among  all  which  wonders  the  greatest  wonder  is 
themselves;  that  the  thing  called  man  in  them  should  be 
so  metamorphosed,  and  transformed  into  so  brulal  and 
diabolical  a  monster  !  so  destitute  of  understanding,  so 
full  of  malignity,  (as  we  shall  further  see,  by  and  by,)  and 
alldeceivableness  of  unrighteousness.  So  far  their  charac- 
ter is  continued,  and  it  partly  further  follows,  interwoven 
with  some  part  of  their  present  doom;  as  also  their  final 
doom  is  both  interserted,  and  distinctly  expressed.  There- 
fore take  into  their  character,  their  being  under  strcmg  de- 
lusion, the  energy  of  deceit,  as  the  Greek  signifies,  to  be- 
lieve a  lie  ;  spoken  indefinitely,  to  note  that  any  the  most 
absurd  figment  they  can  be  imposed  upon  to  believe,  that 
God  sends  them,  as  belonging  to  their  doom,  we  shall  con- 
sider afterwards.  And  we  might  enlarge  their  character, 
by  taking  in  from  ver.  3.  that  they  are  apostates,  such  as 
were  fallen  away  from  a  state  of  excellency ;  and  spoken 
of  as  one  person,  from  their  oneness  in  spirit  and  design, 
as  a  man  of  sin,  a  son  of  perdition  (capable  of  the  active, 
as  well  as  passive  sense.)  And  ver.  4.  who  opposes,  exalteth 
himself  above  all  that  is  called  God,  sits  in  his  icmple,  is 
worshipped  as  God.  And  ver.  8.  the  wicked  or  lawless 
one.  This  is  their  character  that  are,  and  have  been, 
through  many  centuries  of  years,  the  authors  of  the  mise- 
ries and  calamities  the  church  of  God  hath  suffered,  and 
partly  doth  suffer,  and  is  endangered  by  at  this  day.  In 
this  their  character,  I  shall  take  notice  of  two  things. 

1.  Of  the  great  infatuation  that  is  upon  their  minds.  2. 

Of  the  monstrous  degeneracy,  not  from  Christianity  only, 

b  D.  Bailh.  de  1.  Casas  B.  of  ClJap. 


but  even  from  humanity  too,  that  is  to  be  found  in  the 
temper  of  their  spirits. 

1.  The  great  infatuation  that  is  upon  their  minds.  It 
appears  that  they  are  under  strong  delusions,  potent,  effi- 
cacious ones,  they  are  most  effectually  deluded.  And  of 
this  I  could  give  many  instances,  but  shall  content  myself 
only  with  the  inention  of  two. 

1.  That  great  fundamental  wild  conceit,  which  they  have 
laid  at  the  bottom  of  their  whole  enchanted  fabric,  by 
which  one  would  wonder,  how  they  could  hope  to  impose 
on  any  part  of  the  rational  world,  or  could  be  imposed 
upon  themselves,  that  all  the  power  they  claim,  and  use,  to 
the  disturbance  of  mankind,  and  oppression  of  the  Chris- 
tian church,  they  pretend  to  have  by  deputation  from  our 
bles.sed  Lord  Jesus  Christ,  and  by  succession  from  the 
holy  apostle  Peter.  By  deputation  from  Christ,  as  if  they 
were  his  deputies,  in  doing  such  monstrous  work  as  this  ! 
as  if  Christ  had  deputed  them  to  destroy  Christianity,  to 
render  it  a  ridiculous  thing,  by  their  inserted  fooleries; 
and  odious,  by  their  barbarous  cruelties.  That  he,  who 
was  the  light  of  the  world,  should  appoint  them  to  over- 
spread it  with  darkness  !  That  he,  who  so  freely  shed  his 
blood  to  redeem  it,  had  commissioned  them  so  copiously 
to  shed  human  and  Christian  blood.  To  make  even  his 
church,  the  temple  of  the  living  God,  a  shambles  and 
slaughter-house,  and  affright  the  rest  of  mankind  from 
coming  near  it;  who  yet  could  be  as  little  safe  in  decli- 
ning it,  if  they  were  within  the  reach  of  their  arm  !  What 
fearful  havock  did  they  make,  unprovoked,  in  America,  as 
soon  as  they  could  get  any  footing  there;  destroying  mul- 
titudes of  (towards  them)  harmless,  innocent  creatures,  and 
who  (as  strangers)  received  them  with  all  possible  kind- 
ness, even  to  the  number  of  no  less  than  forty  millions ; 
as  hath  been  acknowledged  by  some  of  their  own  his- 
torians, b  Their  kings  and  princes  were  put  to  death,  with 
most  exquisite  torture,  upon  the  unjustifiable  pretence  of 
their  being  infidels ;  but  with  design  to  make  them  con- 
fess their  gold  and  treasure,  which  they  did  but  suspect 
they  concealed.  By  these  inhuman  cruelties  they  laid 
waste  whole  fruitful  countries,  and  turned  well-peopled 
lands  into  mere  deserts.  And  what  other  tendency  could 
this  have,  than  to  engage  the  nations  of  the  earth  against 
Christians,  and  Christianity  itself,  as  a  thing  by  no  means 
to  be  endured  in  the  world  ;  and  were  such  multitudes 
destroyed  by  Christ's  direction,  and  to  propagate  the  Chris- 
tian faith  !  And  what  commotions,  wars,  and  bloodshed 
did  they  introduce  into  that  large  country  of  Habassia,  dis- 
turbing that  quiet  and  peaceful  empire,  though  Christian, 
only  because  it  would  not  be  Roman  !'  And  have  we 
not  reason  to  add  the  many  horrid  tragedies  acted  by  them, 
more  within  our  near  notice,  in  the  several  parts  of  Eu- 
rope, and  in  this  kingdom  particularly  ;  and  that  all  this 
should  be  pretended  to  be  done  by  a  power  derived  from 
Christ !  in  so  open  and  contemptuous  opposition  to  the 
laws  and  spirit  of  Christ!  the  design  of  his  coming  into 
this  world!  and  the  very  genius  and  natural  tendency  of 
Christianity  itself!  The  things  themselves  are  full  of  black 
horror.  But  that  they  should  be  said  to  be  done  in  that 
name,  speaks  the  most  monstrous  impudence  and  infa- 
tuation !  As  if  Christ  had  changed  names  with  the  devil, 
and  laying  aside  that  of  a  Saviour,  had  chosen  to  be  called 
Abaddon,  or  Apollyon,the  common  destroyer  of  mankind. 
And  having  changed  his  mind,  and  his  very  nature,  did 
now  set  himself  to  counteract  and  defeat  the  design  for 
which  he  came  into  the  world  ! 

And  that  they  have  this  power,  by  succession  from  St. 
Peter,  is  as  idle  and  absurd  a  pretence.  If  he  were  their 
predecessor,  they  were  sure  very  unsuitable  successors. 
Did  he  ever  go  before  them  in  such  work  1  What  pre- 
cepts, what  footsteps  of  his  have  they  followed  1  Did  he 
ever  claim  a  power  to  annul,  at  his  own  pleasure,  the  laws 
and  ordinances  of  his  Master  and  Lord  1  to  amass  trea- 
sures, to  accumulate  dignities,  acquire  ample  revenues,  to 
dispose  of  crowns  and  sceptres,  and,  as  he  should  think 
fit,  to  dethrone  or  unthrone  the  princes  and  potentates  of 
this  earth  1 

If  he  had  .such  power,  what  is  that  to  theml  How  came 
they  by  it  from  him'?  was  it  because  he  was  bishop  of 
Rome,  that  therefore  the  assumed,  usurped  name,  without 
c  Of  wliich  see  Ludolptius,  and  at  large,  D.  Geddes  Elliiop.  histor. 


THE  FIFTH  OF  NOVEMBER,  1703. 


959 


the  apostolical  office,  and  the  (inseparable)  spirits,  and  spi- 
ritual power,  acts,  and  design,  could  create  them  such  I 
As  well  might  the  habit  make  a  monk,  or  a  beard  a  philo- 
sopher; by  their  fruits  and  works  they  are  to  be  known. 
Our  Lord  reckoned  himself  sufficiently  to  have  refuted 
their  vain  pretence,  who  gloried  in  being  Abraham's  suc- 
cessors, by  telling  them.  So  did  not  Abraham,  John  viii. 
40.  But  all  their  learning,  wit,  and  sophistry  will  never 
answer  what  hath  been  written,ii  to  make  it  highly  proba- 
ble that  St.  Peter  was  never  at  Rome,  much  less  sat  twenty- 
five  years  there.  It  must  therefore  be  a  strong  del u.Mon 
mu.st  make  them  build  so  mighty  a  fabric,  upon  so  infirm 
and  weak  a  foundation. 

2.  The  other  thing  I  shall  instance  in,  is  their  worship- 
ping a  piece  of  bread  a;*  a  deity.  What  a  strange  infatua- 
tion is  that,  that  one  cannot  distinguish  a  piece  of  bread 
from  agod,  of  an  object  of  worship!  And  to  believe  this 
against  the  most  irrefragable  reason,  and  common  sense, 
and  without  any  pretence  from  Scripture,  more  plausible 
than  il  would  be  to, say,  the  sun  in  the  firmament  is  a  god, 
or  that  a  buckler,  which  one  turns  with  his  hand  this  way 
or  that,  and  wherewith  men  defend  themselves  in  battle,  is 
a  deity,  or  an  object  of  worship;  because  God  is  said  in 
Scripture  to  be  a  sun  and  a  shield :  with  a  thousand  like 
instances  that  might  be  given. 

2.  But  we  are  to  consider  also,  as  we  proposed,  and  as 
belonging  to  the  character  of  these  men,  the  monstrous  de- 
generacy, not  from  Christianity  only,  but  also  from  com- 
mon liuinanity  itself,  that  appears  in  the  temper  of  their 
spirits.  This  depends  upon  the  former,  which  could  not 
be  spoken  of,  without  some  excursion  into  this;  but  they 
are  distinct  things,  and  therefore  the  latter  requires  to  be 
distnctly  but  briefly  touched  upon.  And  this  depraved- 
ness  of  their  spirits  is  that  which  is  unspeakably  more 
horrid,  (if  any  thing  can  be  thought  to  be  more  .so,)  that 
men,  and  who  profe.ss  themselves  Christians,  could  impose 
it  upon  themselves  to  be  so  barbarously  bloody  and  cruel, 
to  every  one  that  is  not  so  stupidly  foolish  in  the.se  things 
as  themselves,  that  they  would  destroy  all  the  rest  of  man- 
kind, if  il  were  in  their  power,  for  not  agieeing  with  them 
in  the  same  sentiments ;  though  to  agree  with  them,  I 
must  disagree  with  myself,  and  with  all  other  men  that 
have  yet  their  reason  and  their  senses  left  them,  and  the 
faith  of  Christians,  in  other  points,  most  essential  to  reli- 
gion. If  I  will  not  believe  thatthey  are  deputed  by  Christ, 
as  the  successors  of  St.  Peter,  to  do  what  they  plea.se,  in 
secular  governments,  and  religion  ;  if  I  will  not  believe  a 
piece  of  bread  ought  to  be  worshipped  as  God  ;  I  am  to 
be  tortured  to  death,  for  this  my  di.sbelief!  which  is  so 
horrid  a  transformation  of  a  human  creatuie,  as  no  power 
of  thought  can  frame  an  idea  of  any  thing  more  monstrous, 
throughout  the  world  !  vi'.  a  Christian,  because  he  is  so, 
must  be  made  the  common  butcher  of  mankind  !  to  de- 
stroy as  many  human  lives  as  he  can  reach  !  For  if  this 
treatment  be  for  this  reason  deserved,  it  ought  to  lake 
place  to  our  utmost  every  where.  Whence  also  is  to  be 
collected;  that  men  might,  had  they  not  been  Christians, 
have  been  sociable,  kind,  friendly,  and  have  lived  quietly 
and  pleasantly  with  one  another !  So  that  Christian  reli- 
gion is  the  transforming  principle,  and  obliges  men  to  be 
the  destroyers  of  their  brethren,  as  much  as  in  them  lies ; 
and  with  exquisite  torment,  that  of  burning  alive,  such  as 
common  humanity  would  abhor  to  use  towards  a  beast. 
And  besides,  the  tortures  of  their  inquisition  must  be 
thought  a  thousand  times  worse  than  burning  for  an  hour 
or  two !  And  let  now  this  matter  be  impartially  considered, 
doth  it  not  already  appear,  that  the  authors  of  such  mise- 
ries and  calamiiies  to  the  rest  of  men,  and  the  rest  of 
Christians,  especially  such  as  are  sincere,  are  in  much 
worse  case  than  the  poor  sufferers  1  We  cannot  but  judge 
so,  on  the  following  accounts. 

1.  Here  is  a  transformation  of  minds.  The  minds  of 
men,  of  reasonable  creatures,  are  transformed  into  the  most 
horrid  things;  i.e.  they  are  turned,  excepting  the  mere 
human  shape, (and  every  one  that  understat.ds  what  belongs 
to  the  human  essence,  easily  apprehends  how  liiile  mere 
external  shape  doth,  to  the  making  of  a  man,)  they  are 


turned  into  ravenous  wild  beasts,  into  lions,  tigers,  bears, 
wolve:,  destroying  and  tearing  in  pieces  whatevercomes  in 
their  way.  And  do  but  consider,  were  it  nut  a  much  more 
eligible  thing  to  have  the  nature  of  man,  the  understanding 
of  man,  common  humanity  remaining,  though  the  external 
shape  were  altered  ;  than  to  have  the  shape  of  a  man  re- 
maining, but  to  be  in  the  temper  of  one's  mind  a  tiger,  a 
bear,  ravaging  and  destroying  wheresoever  one  goes'!  Such 
are  set  up  as  potents,  prodigies,  and  as  monitory  signs, 
both  to  astonish  mankind,  that  the  impression  may  be 
deeper  and  more  permanent ;  and  thereupon  to  warn  them, 
seasonably  to  repress  the  beginnings  of  any  such  disposi- 
tion, fearing  whither  it  may  grow.  And  therefore  to  con- 
sider, with  dread,  how  fearful  a  thing  it  is  that  there  should 
be  such  a  sort  of  creatures,  in  human  shape,  as  can  take 
delight  in  tormenting  them  that  never  did  or  wished  them 
harm  ;  as  with  pleasure  can  torture  others,  for  no  other 
cause  but  merely  because  they  take  the  same  liberty  of 
thought,  which  as  a  common  right  themselves  a.ssume  ; 
and  cannot  be  of  their  opinion,  against  common  sense,  and 
the  common  reason  of  mankind,  and  witt  out  pretence  any 
way.  If  a  man  were  to  express  his  sense  as  to  this  matter, 
in  a  solemn  prayer  to  the  Almighly,  would  he  not  say  : 
Lord,  let  me  rather  be  the  most  monstrous  deformed  crea- 
ture, in  external  shape,  that  ever  was  produced  in  this 
world  ;  only  let  me  have  in  me  a  right,  nor  give  me  up  to 
a  reprobate,  mind  !  And  what  can  we  conceive  more 
essential  to  man,  than  the.se  two  things,  reason,  and  love; 
and  both  these  are  abandoned  and  lost,  in  those  men  whose 
character  hath  been  given.  Their  reason  and  love  do,  at 
least,  suffer  the  highest  violation  both  together.  They  be- 
lieve themselves,  and  would  have  all  others  believe,  against 
the  common  reason  and  sense  of  men  ;  and  are  become 
haters  of  mankind,  otherwise  than  as  they  shall  fall  in  with 
their  absurd  sentiments,  and  will  be  subservient  to  their 
cursed  designs. 

2.  We  shall  easily  be  induced  to  look  upon  the  author's 
case,  as  much  the  Jess  eligible  than  the  sufferer's,  upon 
this  further  account ;  thai  this  horrid  degeneracy,  and  de- 
pravedness  of  spirit,  is  most  entirely  volunlary,  and  pro- 
ceeds from  their  plenary  consent  with  the  devil,  as  an  in- 
actuating  spirit  in  them.  Such  is  the  import  of  those  tre- 
mendous words  (that  would  make  one  shrug  to  thing  of 
Ihem) — that  spirit  that  inworkelh  (or  hath  energy)  in  the 
children  of  disobedience,  Eph.  ii.  2.  Their  perfect  volun- 
tariness appears,  in  their  most  complacential  self-approba- 
tion, under  so  direful  a  transforming  change,  from  man, 
into  part  brute,  part  devil.  Others  feel  in  themselves  some 
disal^eclions,  and  distempers  of  spirit,  which  they  deplore, 
lament,  and  contend  again.st.  These  men  glory  in  their 
own  shame,  and  what  ought  to  make  them  a  hissing,'  and 
reproach  to  the  nations  of  the  earih,  they  applaud  ihem  for. 
They  declare  their  sin,  as  Sodom,  justify  the  prodigious 
deformities  of  their  own  .spirits,  write  volumes  to  defend 
them,  and  put  on  a  countenance,  unaccu.stomed  to  blush- 
ing ;  as  if  in  good  earnest  they  expected  other  men  should 
think  their  cause  to  be  good  !  And  to  what  a  stupendous 
height  doth  this  raise  ihe  horror  of  their  case  ! 

But  hence  also  it  is  that  the  devil  hath  that  access  to  the 
inward  parts,  into  the  more  secret  receptacles,  and  cham- 
bers of  their  .souls;  unto  which  he  could  have  none,  if  their 
consenting  will  did  not  open  him  the  door.  Nor  that  there 
is  any  formal  bargain  or  contract  between  him  and  Ihem, 
for  his  power,  you  find,  works  in  darkness;  but  he  and 
they  agree  upon  the  same  things,  so  doth  Ihe  devil  lead 
tliein  captive  at  his  will,  2  Tim.  ii.  2(j.  The  sufferers,  in 
Ihe  mean  time,  are  only  such  ;  and  as  they  endure  evils,  in 
themselves  incomparably  less,  they  do  but  endure  ihem; 
not  being  active  to  procure  them,  olliei  wise  than  by  being 
and  doing  what  they  ought.  And  so  they  have,  in  their 
sufl'ering,  thatgreat  malterof  relief  and  rejoicing,  the  testi- 
mony of  their  conscience,  (2  Cor.  i.  12.)  besides  the  expec- 
tation of  a  glorious  reward  ;  while,  for  the  authors  of  their 
sufl^erings,  is  reserved  Ihe  blackness  of  darkness  for  ever, 
Jude  13.     Which  leads  to  the  consideraiion  of, 

2dly,  Theirdoom.dor  hilherlo  we  had  chiefly  considered 
but  tlieir  character,)  and  this  is  partly  present,  partly  final. 

e Populus  niihi  eibikt. 


960 


A  SERMON  PREACHED  ON 


1.  Present.  That  for  the  cause,  God  sends  them  strong 
delusions,  (2  Thess.  ii.  11.)  not  by  active  infusion  of  ma- 
lignity, whereof,  on  God's  part,  there  was  no  possibility, 
nor  on  their  part,  any  need.  They  have  enough  of  their 
own  besides  the  addition  of  what  that  text  notes,  that  Iheir 
coming  is  after  the  working  of  Satan  with  all  power.  These 
are  a  sort  of  men  abandoned  of  God,  delivered  over  to 
Satan,  under,  whose  conduct  they  have  put  themselves.  A 
fearful  case  !  They  are,  not  hy  divine  commis.sion,  but 
permission  only,  left  in  his  hands  ;  and  now,  the  lusts  of 
their  father  they  will  do,  John  viii.  44. 

2.  Pinal.  That  they  all  might  be  damned — A  severe  sen- 
tence !  but  justified  by  what  went  before,  because  they  re- 
ceived not  the  love  of  the  truth,  that  they  might  be  saved ; 
but  struck  off  from  the  Christian  religion,  what  should 
make  it  amiable  and  self-recommending,  (and  by  what  fol- 
lows,) that  they  look  pleasure  in  unrighteousness  ;  hence 
they  are  left  of  God,  in  order  to  their  future  damnation.  Not 
that  God  made  any  men  on  purpose  to  damn  them  ;  but 
when  they  had  contracted  such  guilt,  by  sinning  against 
the  clearest  light,  against  the  law  of  their  own  nature,  and 
against  the  law  of  Chri.st  ;  they  are  damned,  as  having 
marked  themselves  out  for  hell,  and  the  society  of  devils, 
whose  associates  and  subjects  they  were  before.  And  if  it 
be  said,  of  them  who  do  evil  that  good  may  come,  "  their 
damnation  is  just,"  much  more  of  them  that  love  mischief 
for  mischiefs  sake.  And  who  would  not  now  choose  the 
tortures  of  a  flaming  (ire,  for  an  hour  or  two,  rather  than 
be  turned  into  hell,  to  endure  infernal  flames  for  ever  ! 

And  we  may  add,  (to  show  how  much  greater  this  spi- 
ritual deliverance  is,  than  deliverance  from  the  external 
powers  of  darkness,)  that  the  fearful  tragedies  that  these 
men  act,  being  by  the  so  manifest  and  immediate  power  of 
the  devil,  he  is  therefore  most  highly  gratified,  by  having 
his  will  so  far  of  them.  Nothing  could  be  more  grateful  to 
him,  than  to  have  made  them  his  tools,  his  instruments,  to 
fill  the  world  and  the  Christian  church  with  such  miseries 
and  calamities,  as  they  are  the  voluntary  authors  of;  aud 
hereupon  they  will  be  the  subjects  of  his  triumph  and 
scorn  at  last.  And  here,  if  you  would  but  pause  a  little 
and  consider,  "  What  would  1  not  rather  choose,  than  to  be 
the  subject  of  the  .scorn  and  insullation  of  devils !"  This 
is  the  case  of  this  very  generation  of  men.  How  will  the 
devils  insult  over  them  !  "See  what  fools  I  have  made  of 
so  great  a  part  of  mankind,  how  ready  have  they  been  too 
serve  me,  and  my  most  horrid  designs  !  There  is  nothing 
that  I  would  have  them  believe,  be  it  never  so  absurd,  but 
I  could  make  them  believe  it ;  there  is  nothing  so  horrid  to 
act,  but  if  1  bid  them,  they  are  ready  to  act  it  !"  And  how 
much  the  greater  will  the  matter  of  their  insullation  be, 
that  such  could  be  found,  even  in  the  Christian  world,  that 
should  be  made  to  serve  his  vile  and  horrid  purpose,  and 
so  render  Christianity  hateful  to  mankind  !  How  hath  the 
extent  and  growth  of  it,  by  this  means,  been  hindered  I 
And  it  can  never  spread,  till  it  have  another  kind  of  repre- 
sentation than  is  given  by  this  sort  of  men.  And  consider 
that,  ill  opposition  to  what  was  last  mentioned,  Irora  the 
spiritual  power  of  the  devil,  which  he  acts  in  this  darkness, 
ail  the  sincere  are  truly;  and  shall  be  fully  delivered; 
whereas  from  his  external  power  they  are  many  times  not 
delivered.  It  is  not  ascertained  to  them,  that  they  shall 
not  be  impoverished,  that  they  shall  not  be  cast  into  prison, 
that  they  shall  not  be  put  to  death  ;  but  it  is  certain  that 
Satan  is  dethroned  in  their  souls,  and  that  God  will  bruise 
him  under  their  feet  shortly,  and  they  shall  have  opportu- 
nity and  ground  for  eternal  triumph,  over  all  his  power 
and  malice.  Therefore,  upon  all  these  accounts,  this  must 
be  far  the  more  eligible  deliverance  ;  though  deliverance, 
in  the  former  kind,  is  by  no  means  to  be  made  light  of 
They  that  are  sincere,  are  sure  at  last  of  a  most  glorious 
victory  over  the  devil.  They  shall  overcome  him  by  the 
blood  of  the  Lamb,  and  by  the  word  of  his  testimony ;  not 
having  loved  their  lives  unto  the  death.  And  that  is  cer- 
tainly the  most  desirable  course  and  state,  that  hath  the 
most  desirable  and  valuable  end. 

And  according  hereto  should  the  temper  of  our  spirits 
be,  in  reference  to  such  deliverance  from  the  power  of 
darkness,  which  we  have  occasion  to  make  mention  of,  this 
day.  We  ought  to  remember,  with  great  gratitude,  our 
preservation  from  those  eflTorts  of  this  power,  wherein  it  is 


exercised  with  reference  to  the  external  secular  concern- 
menls  of  particular  persons,  and  of  nations,  more  especially 
our  own.  We  have  reason  to  bless  God  for  that  deliver- 
ance, that  hath  been  wrought  out  for  us  in  that  kind  ;  and 
that  it  hath  been  so  often  repeated,  and  so  long  continued. 
We  ought  to  lake  much  to  heart  the  mercies  of  God  herein. 
And  although  we  are  here  met  under  somewhat  a  distinct 
character,  to  bear  a  part  in  the  solemn  thanksgivings  of  this 
day  ;  we  are  not  the  less  obliged  to  be  very  serious  herein  ; 
and  however,  have  for  our  part  great  reason  not  to  expect 
any  thing  hard  or  grievous  from  such,  difi'ering  from  us,  as 
understand  religion  ;  between  whom  and  us,  there  is  an 
agreement  in  all  the  substantials  thereof  We  have  the 
same  articles  of  doctrine,  the  same  in.stitutions  of  worship, 
and  the  same  rules  of  life,  conversation,  and  practice  to- 
wards our  sovereign,  and  fellow-subjects.  And  when  there 
is  so  great  an  agreement,  that  which  is  left  to  be  the  mat- 
ter of  disagreement,  can  be  only  very  little  circumstantial 
things;  and  which  they,  from  whom  we  differ,  professedly 
call  indifferent,  not  tending  therefore,  in  themselves,  to 
make  either  better  men,  or  better  Christians.  And  whereas 
some  of  us  do  not  think  so,  throughout,  that  disagreement 
is,  we  hope,  the  rather  to  be  pardoned,  both  because  it  is 
little,  so  Utile  that  there  are  few  men  of  considering  minds 
that,  upon  strict  inquiry  and  comparing  of  thoughts,  will 
not  be  found  to  ditfer  in  much  greater  things ;  and  very 
consistently  with  most  entire  mutual  love,  or  at  least  no 
design  of  hurt  to  each  other.  And  yet  the  difference  is 
real,  and  not  to  be  dissembled,  nor  thrown  off  at  pleasure ; 
it  being  in  no  man's  power,  that  would  keep  a  conscience 
void  of  offence  towards  God  and  man,  to  form  his  judg- 
ment this  way,  or  that,  as  he  will. 

And  whereas  there  are  churches  abroad,  and  at  home, 
wherewith  we  agree,  and  from  which  we  differ,  in  these 
smaller  things ;  we  are  not  willing  quite  to  disjoin  our- 
selves from  either  sort,  in  which  the  substance  is  visible  of 
our  common  religion ;  for  they  are,  in  their  nature  and  kind, 
one  and  the  same.  Nor  can  we  apprehend  how  a  church, 
or  a  .society  formed  for  the  purposes  of  religion,  can  be 
constituted,  and  distinguished  for  sole  communion  with 
that,  and  no  other,  by  such  things  as  are  confessed,  on  all 
hands,  to  be  no  parts  of  religion  ;  nor  to  have  any  neces- 
sary connexion  with  it.  The  more  truly  calholic  the 
communion  of  Christians  is,  it  is  the  more  truly  Christian. 
There  is  a  mental  communion,  which  is  more  intimate  than 
merely  local ;  which  yet  we  cannot  have,  with  them  with 
whom'  we  judge  it  unlawful  to  have  actual,  local  commu- 
nion, if  there  be  occasion.  But  one  may  have  both,  where- 
soever the  e.ssentials  of  Christianity  do  appear;  not  sub- 
vened by  the  addition  of  other  things,  that  are  inconsistent 
with  any  of  those  essentials :  as  the  case  is  with  them, 
whose  biack  character  hath  been  given,  in  this  discourse. 

Bui  though  we  are  not  to  expect  hard  things  from  friends, 
we  are  to  remember  the  same  common  enemy,  to  them  and 
us,  is  still  in  being,  and  hath  great  power  in  the  world  ; 
and  that  prince  of  darkness,  that  animates  them,  is  still 
powerful,  and  as  full  of  mischief  as  ever.  And  we  know 
not  what  advantages  our  too  common  iniquities  may,  from 
the  juslice  of  a  lighteous  God,  give  the  common  enemy 
against  us;  whereupon  we  have  no  reason  to  be  secure. 
If  things  therefore  should  be  brought  to  that  state,  that 
Smithfield  fires  should  be  kindled  again,  so  as  that  we  shall 
not  be  delivered  from  that  sort  of  the  powers  of  darkness; 
let  us  labour  to  get  into  that  good  stale,  as  to  be  able  to 
bless  God,  even  in  the  midst  of  flames,  that  we  are  de- 
livered from  the  worst  sort  of  the  powers  of  darkness;  that 
the  prince  of  this  world  is  dethroned  in  our  souls,  that  he 
is  judged  there.  And  let  us  labour  to  have  that  temper 
of  mind,  towards  such  as  may  be  the  authors  of  those  suf- 
ferings to  us,  that  our  love  towards  Ihem  may  not  be  ex- 
tinguished. Labour  that  every  one  of  us  may  say  from 
our  hearts.  Let  them  discover  what  hatred  ihey  will  to- 
wards me,  God  forbid  that  I  should  not  exercise  true  love 
towards  them.  If  they  curse  me,  I  will  bless  them ;  if 
they  despitefully  use  me,  and  persecute  me,  I  will  pray  for 
them. 

But  we  have  also  the  second  part  of  the  te.xt  to  be  briefly 
reflected  upon.  "  Who  hath  delivered  us  from  the  power 
of  darkness,  and  translated  us  into  the  kingdom  of  his  dear 
Son."    Our  present  limits  allow  us  not  to  enlarge  upon 


THE  FIFTH  OF  NOVEMBER,  1703. 


%1 


this  part.  And  it  cannot  but  be  thought  reasonable,  that 
this  occa.sion  being  monthly,  and  often  considered,  the 
other  but  annual,  and  rarely  returning,  we  should  choose 
to  insist  more  largely  upon  it.  But  how  great  a  privilege 
is  this  translation,  and  how  amazing  !  that  it  should  be  re- 
presented to  us  by  so  endearing  an  expression  I  "  Because 
ray  Son  is  dear  to  me,  I  will  take  you  into  his  kingdom. 
He  is  not  so  dear  to  me,  but  1  can  be  very  well  contented  to 
make  you  partakers  of  all  the  blessings  that  his  kingdom 
carries  in  it." 

And  you  know  that  there  is  no  kingdom  but  what  hath 
its  particular  laws,  and  statutes,  and  ordinances,  and  pri- 
vileges belonging  to  it.  There  is  one  great  ordinance,  be- 
longing to  this  kingdom  of  our  Lord's,  that  we  are  solemn- 
ly to  attend,  the  next  Lord's  day.  If  we  look  upon  ourselves 
as  not  only  delivered  from  the  power  of  darkness,  but 
translated  into  the  kingdom  of  God's  dear  Son,  this  is  in- 
deed a  great  privilege;  but  there  is  no  such  privilege  which 
hath  not  Us  duty  belonging  to  it.  We  ought  to  consider 
how  we  shall  carry  the  matter  upon  this  translation,  being 
translated  into  the  kingdom  of  Grod's  dear  Son  ;  and  being 
to  partake  in  the  privileges  that  belong  to  his  kingdom, 
how  shall  we  deport  ourselves  suitably  hereto,  with  what 
temper  of  spirit  1 

1.  With  an  admiring  temper  of  spirit,  considering  the 
state  out  of  which  we  are  delivered.  Se  hath  delivered 
us  from  the  power  of  darkness,  he  hath  turned  us  from 
darkness  to  light,  and  from  the  power  of  Satan  unto  God. 
This  is  that  I  am  sent  for,  saith  the  apostle  Paul,  as  a  Gos- 
pel minister,  Acts  xxvi.  18.  To  open  your  eyes,  and  turn 
you  from  darkness  to  light,  and  from  the  power  of  Satan 
unto  God.  Then  into  what  a  transport  should  it  put  us, 
to  think  that  we  should  have  been  under  the  power  of  the 
devil  unto  this  very  day,  the  power  of  the  prince  of  the  air, 
that  works  in  the  children  of  disobedience,  that  works  en- 
ergetically, as  the  word  signifies,  his  worlf  in  them  hath 
an  energy  in  it,  Ephes.  ii.  2.  Oh  frightful  thought  I  to  have 
such  a  horrid  fiend  lying  continually  in  my  bosom,  prey- 
ing upon  the  very  vitals  of  my  soul,  leading  me  captive  at 
his  will !  What  the  devil  would  have  me  be  and  do,  that 
I  was  and  did  most  readily  I 

2.  We  should  recount,  with  great  thanksgiving,  our  ad- 
mission into  this  kingdom.  Think  we,  first,  whence  we 
are  delivered  ;  and  then  into  what  state  wc  are  admitted, 
into  the  kingdom  of  his  dear  Son.  Into  what  an  adoring 
thankful  frame  should  that  put  us,  that  our  blessed  God 
should  translate  us  into  his  own  Son's  kingdom  I  You 
shall  hereupon  be  so  provided  and  cared  for,  as  none  else 
in  the  world  are  besides.  He  will  waich  over  your  spirits, 
your  souls  shall  be  bound  up  in  the  bundle  of  life ;  you 
shall  have  all  the  supports  and  comforts  too,  that,  in  infi- 
nite wisdom  and  love,  he  shall  judge  necessary  for  you,  in 
this  world;  and  at  length  be  brought  mto  the  presence  of 
the  Divine  glory,  with  exceeding  great  joy  I 


3.  Consider  that  the  particular  ordinances  of  this  king- 
dom of  his,  are  aptly  designed  for  your  advantage.  This 
that  we  are  now  to  prepare  for,  is  an  ordinance  belonging 
to  that  kingdom ;  I  appoint  unto  you  a  kingdom,  as  my 
Father  hath  appointed  unto  me,  saith  our  Lord,  Luke  xxii. 
29,  30.  that  you  may  eat  and  drink  at  my  table,  in  my 
kingdom.  We  are  to  eat  and  drink  with  him,  in  his  king- 
dom ;  and  that  ordinance,  wherein  we  are  to  eat  and  drink 
with  him,  is  the  emblem  of  what  is  there  finally  designed 
and  meant,  when  we  are  to  sit  down  with  Abraham,  Isaac, 
and  Jacob,  in  the  kingdom  of  God. 

4.  We  should  consider  what  faith  is  required,  on  our  part, 
being  come  into  such  a  kingdom,  and  having  the  privile- 
ges thereof  secured  unto  us,  by  such  a  sealmg  ordinance. 
There  ought  to  be  no  dubious  thought  of  him,  who  so 
kindly  invites  us ;  especially  when  we  are,  in  so  frieudly 
a  way,  eating  and  drinking  together. 

5.  It  is  to  be  considered  what  fidelity  is  required  of  us. 
We  are  to  swear  fealty  to  the  king  of  this  kingdom.  Ne- 
ver let  It  be  said,  we,  that  eat  and  drink  at  his  table,  have 
lift  up  our  heel  against  him. 

6.  With  what  joy  should  we  consider  our  state,  in  our 
approach  to  such  an  ordinance;  we  are  received  as  friends 
to  the  King's  table.  Let  Israel  rejoice  in  him  that  made 
him,  let  the  children  of  Zion  rejoice  in  their  King,  Psalm 
cxlix.  2.  Rejoice  greatly,  O  daughter  of  Zion,  shout,  O 
daughter  of  Jerusalem,  thy  King  cometh,  meek  and  lowly, 
Zech.  ix.  9.  How  infinitely  condescending,  when  he  treats 
such  as  we  for  his  welcome  guests! 

And  take  both  the  parts  of  the  text  together,  and  they 
will  give  us  this  two-fold  hint  of  use. 

1.  Consider  how  solicitous  we  ought  to  be,  till  we  know 
that  we  are  got  out  of  that  dark  and  horrid  kingdom,  and 
brought  into  this  kingdom  of  light  and  grace.  When  we 
know  that  these  two  kingdoms  divide  the  world,  and  how 
fearful  a  thing  it  is  to  belong  to  the  former,  and  how  desi- 
rable a  thing  to  belong  to  the  latter  kingdom  ;  who  would 
not  be  solicitous,  till  he  knows  that  he  is  got  out  of  that 
horrid  kingdom,  into  this  blissful  one,  and  into  so  safe  and 
happy  a  state  1  And  how  stupid  negligence  is  it  not  to 
know  or  be  concerned  to  what  kingdom  I  belong  !  Dost 
thou  not  know  who  is  thy  king  1  whether  the  dear  Son  of 
God,  or  that  accursed  king,  I  hope  you  will  labour  not 
long  to  be  ignorant,  in  a  matter  of  so  great  concern,  but 
drive  it  to  a  speedy  issue. 

2.  With  reference  to  both  these,  if  you  have  a  comfort- 
able ground  to  hope  that  you  are  delivered  from  thepower 
of  darkness,  and  translated  into  the  kingdom  of  God's  dear 
Son  ;  be  serious  in  your  thanksgivings,  and  endeavour  to 
arrive  at  greater  degrees  of  gratitude,  that  your  hearts  may 
be  more  warm  and  raised  in  your  thanksgivings.  Antl 
such  thanksgivings  ought  to  be  gratefully  expressed,  in  acts 
of  mercy  to  the  poor  and  needy.  Blessed  are  the  merciful, 
for  they  have  received  mercy,  and  shall  receive  it. 


FUNERAL  SERMONS. 


A    FUNERAL    SERMON, 

FOR  THAT  FAITHFUL  AND  LABORIOUS    SERVANT    OF  CHRIST, 
MR.  RICHARD  FAIRCLOUGH, 

WHO  DECEASED  JULY  4,  1682,  IN  THE  SIXTY-FIRST  YEAR  OF  HIS  AGE. 


REVEREND  MR.  SAMUEL  FAIRCLOUGH,  MR.  JOHN  FAIRCLOUGH,  MR,  GEORGE  JONES, 
MR.  RICHARD  SHUTE,  WITH  THEIR  PIOUS  CONSORTS, 

the  brethren  and  sisters  of  the  deceased  mr.  richard  fairclough. 

My  worthy  Friends, 
It  is,  I  apprehend,  a  grievous  thing  to  you,  to  be  destitute  of  the  wonted  solace  you  have  taken  in  those  your  most  de- 
lectable relatives,  the  father  and  the  elder  brother  of  a  family,  whereof  you  were  the  genuine  or  the  ingrafted  branches. 
Whether  nature  or  choice  gave  you  your  interest,  you  had  a  common  concern  and  comfort  in  it ;  and  indeed,  from  a 
love  loo  little  common  to  the  rest  of  the  world.  The  love  that  hath  so  observedly  flourished  among  you,  and  been 
your  collective,  unitive  bond,  as  it  hath  shown  itself  to  be  of  a  higher  than  the  common  kind,  demonstrated  its  own 
divine  original,  and  that  it  had  its  root  in  heaven;  so  have  its  efliects  been  a  demonsl ration  what  such  a  love  can  do, 
for  the  cherishing  of  union,  not  only  in  a  private  family,  but  in  the  church  and  family  of  the  living  God  also.  And 
how  little  necessary  it  is  unto  a  union,  even  there,  that  there  be  a  sameness  of  sentiments  and  practices  in  every  little 
punctilio;  for  a  disagreement  wherein,  too  many  have  thought  themselves  licensed  to  hale,  and  even  destroy  one 
another.  As  God  himself  was  the  fountain,  so  he  was  the  first  object  of  that  love  with  you.  And  as  your  love  to  him 
caused  your  entire  devotedness  to  his  interest,  so  your  mutual  love  united  your  hearts  (according  to  your  several 
capacities)  in  servmg  it ;  without  grudging,  or  hard  thoughts,  that  each  one  served  it  not  exactly  in  the  same  way. 
By  that  love  you  have  been  undivided  in  your  joys  and  sorrows,  in  reference  to  one  another.  While  your  very 
eininent  father  survived,  how  gladly  did  5'ou  pay  a  joint  reverence  and  duty  to  him  !  what  a  glory  was  his  hoary  head 
unto  you !  This  your  worthy  brother  was  the  next  resort  and  centre  of  your  united  respect  and  delight.  I  doubt  not 
you  feel  your  loss  as  to  both,"which  (though  God  had  made  a  former  breach  upon  you)  the  longer  continuance,  as  well 
as  the  pleasantness  of  the  enjoyment,  cannot  but  have  made  the  more  sensible  unto  you.  We  are  somewhat  apt  to 
plead  a  prescription  for  our  more  continued  comforts,  but  you  know  how  little  that  avails  against  a  statute,  as  thai  (for 
instance)  by  which  it  is  appointed  that  all  must  die  ;  nor  is  it  to  be  regretted  that  the  absolute  Lord  of  all  should  pluck 
in  pieces  our  earthly  families,  for  the  building  and  completing  his  own,  in  heaven. 

What  I  have  said  of  this  your  excellent  brother,  in  the  close  of  the  following  discourse,  is  but  a  small  part  of  what 
you  know.  It  serves  for  the  solace  of  the  survivors,  not  the  advantage  of  the  dead  ;♦  and  the  solace  is  real,  and  great, 
when  imitation  makes  all  that  is  commendable  our  own,  and  most  intimate  to  ourselves.  It  is,  otherwise,  hut  a  faint 
comfort  to  have  been  related  to  an  excellent  person ;  when  a  limb  is  cut  off,  the  soul  retires  to  the  remaining  parts. 
May  a  double  portion  of  the  spirit  and  life,  which  were  so  copioits  and  vigorous  in  the  deceased,  abound  unto  you ! 
An<i  I  should  be  very  faulty,  if  I  put  not  in  for  some  share  with  you,  who  must  profess  myself  a  great  sharer  in  your 
affliction  and  loss ;  and 

Your  very  affectionate  brother, 

and  servant  in  our  Lord, 

J.  H. 

*  Aiieust.  de  cur  pro  raort.  gerend. 


MATTHEW  XXV.  21. 

HI8  LORD  SAID  DNTO  HIM,  WELL  DONE,  GOOD  AND  FAITHFUL  SERVANT  ;    THOU  HABT  BEEN  FAITHFUL    OVER  A  FEW  THINGS,  I  WILL 
MAKE  THEE  RCLER  OVER  MA.VY  THINGS  :    ENTER  THOU  INTO  THE  JOY  OF  THY  LORD. 


It  may  seem  somewhat  incongruous,  and  an  indecency, 
that  this  memorial  of  our  worthy  friend,  should  be  now 
solemnized  so  long  after  his  very  remains  are  gone  from  off 
the  face  of  the  earth.  But  two  things  concurred  to  make 
the  delay  necessary  and  unavoidable :  vi:.  that  his  own  de- 
sire, expressed  in  his  will,  limited  the  performance  of  this 
65 


office  to  the  person  upon  whom  it  now  falls.  And  that 
my  own  great  infirmiiies,  before  the  lime  of  his  sickness 
and  death,  (which  made  it  more  likely  he  should  have 
done  this  part  for  me,  than  I  for  him,)  had  obliged  me  to 
begin  a  course,  for  the  repairing  of  languishing  health, 
which  required  some  weeks'  attendance  abroad,  and  which 


966 


TtiE  FAITHFUL  SERVANT 


could  not  be  sooner  over.  But  if  our  business  were  only 
to  mourn  and  lament  our  own,  and  the  more  common  loss, 
it  were  no:  yet  too  late.  The  mention  of  his  name,  the 
worthy  Mr.  Richard  Fairclough,  is  enough  to  open  fresh 
springs,  calling  to  remembrance  such  a  brother,  such  a 
friend,  such  a  preacher  of  the  word  of  life,  as  he  wa«. 

And  it  should  do  it  most  of  all  upon  the  most  common 
account ;  whom  would  it  not  induce  to  mourn  over  this 
forlorn  world,  to  see  that  every  thing  that  is  more  excellent, 
more  pure,  more  desirable,  more  capable  of  being  useful 
in  it,  God  is  gathering  up  out  of  it  1  Ohow  much  of  spirit 
and  life  is  gone  from  it,  when  one  such  man  dies !  how  are 
we  :o  mourn  over  the  world,  as  dying  gradually  the  worst 
sort  of  death,  when  the  holy,  divine  life  is  thus  e.thaled  out 
of  it,  and  is  expiring  by  degrees!  But  come,  we  have  some- 
what else  to  do  than  mourn  :  all  this  tends  to  make  a  glori- 
ous heaven,  one  bright  star  the  more  is  now  added  to  it; 
there  is  nothing  of  this  holy  life  lost;  whatsoever  of  excel- 
lency, purity,  goodness,  life,  loveliness,  and  love  of  that  di- 
vine kind  vanishes  from  among  us,  is  but  transferred  to 
its  own  native  place,  returns  to  its  proper  element,  as  the 
forsaken  dust  hath  to  its  own.  Heaven  hath  its  part  out 
of  every  such  person,  the  seat  of  all  life,  purity,  and  good- 
ness ;  as  the  earth  draws  into  its  bosom  its  own  terrene 
part,  not  without  asacredness,  and  a  rich  perfume  adhering 
to  that  also.  And  as  it  is  not  our  only  or  more  principal 
business  to  mourn  ;  .so  nor  is  it  to  relieve  and  fortify  our- 
selves against  mourning.  We  have  somewhat  to  do,  di- 
vers from  them  both,  and  that  is  more  considerable  than 
either  of  them.  We  are  chiefly  so  to  consider  his  death, 
as  may  best  serve  the  purposes  of  our  own  yet-continuing 
life,  which  was  the  scope  of  that  desire  of  his,  signified  by 
his  will,  that  an  instructive  sermon  might  be  (upon  that 
occasion)  preached  to  the  people.  We  are  to  set  ourselves 
to  learn  from  it  what  doth  most  concern  our  own  daily 
practice  and  hope ;  so  to  acquit  ourselves  as  not  to  ne- 
glect the  duty  of  good  and  faithful  servants  to  our  com- 
mon Lord,  nor  to  come  short  of  their  reward. 

And  to  this  purpose  we  are  more  to  consider  his  life, 
than  his  death  ;  the  life  which  he  hath  lived  on  earth,  and 
the  life  which  (we  have  reason  not  to  doubt)  he  doth  live 
in  heaven.  Nor  could  my  thoughts  retlect  upon  any  por- 
tion of  Scripture  more  fit  for  our  purpose,  or  that  was  more 
suitable  to  him  and  us,  i.  e.  that  could  more  aptly  serve  to 
describe  him,  and  instruct  ourselves;  nor  have  I  known 
any  person  to  have  left  the  world,  within  my  time,  to 
whom  this  text  of  Scripture  might  more  fitly  be  applied. 
I  shall  only  observe,  and  insist  upon  these  two  heads  of 
discourse  from  it, — the  character  of  such  a  servant,  and — 
the  treatment  which  he  finds  at  last,  from  his  heavenly 
Master. 

I.  His  character.  He  is  said  to  have  done  well,  or  'tis 
said  to  him,  tv,  well,  (no  more  is  there  in  the  Greek  text,) 
and  then  he  is  further  be.spoken  as  a  good  and  faithful  .ser- 
vant, more  generally,  and  particularly,  his  fidelity  is  com- 
mended in  reference  to  the  special  trust  and  charge,  which 
is  implied  to  have  been  committed  to  him :  Thou  hast  been 
faithful  in  a  few  things,  I  have  not  over-charged  thee,  and 
.thou  hast  acceptably  discharged  thyself.  Some  think  this 
(and  the  whole  parable)  to  belong  only  to  the  ministers  of 
the  Gospel,  the  servants  of  Christ  in  that  special  .sen.se.  I 
do  not  see  a  reason  for  that  restriction,  the  words  are  of 
themselves  capable  of  being  extended  further,  to  the  faithful 
servants  of  Christ,  in  whatsoever  capacity;  though  being 
spoken  to  the  disciples,  as  from  the  continuation  of  the 
discourse  (with  this  evangelist)  from  the  beginning  of  the 
foregoing  chapter  may  be  collected,  it  seems  not  unfit  to 
allow  them  a  more  particular  reference  to  their  special 
office  and  tru.st.  And  here  we  must  note  that  these  words 
of  commendation,  "Well  done, good  and  faithful  .servant," 
do  speak  both  the  truth  of  the  thing,  and  the  jndgmfnt 
and  estimate  which  his  Lord  makes  thereof  accordingly. 
We  are  now  to  consider  them  under  the  former  notion,  as 
they  express  the  tridh  of  the  thing,  the  matter  of  fact, 
whereof  we  cannot  have  a  more  certain  account  than  (as 
here  we  have  it)  from  his  mouth,  who  employed  him, 
was  his  constant  Supervisor,  must  be  his  final  Judge,  and 
will  be  his  bountiful  Rewarder  at  length.  We  shall  here, 
in  opening  his  character,  note — First,  some  things  leading 
and  introductive,  or  that  belong  to  his  entrance  into  this 


service  :  and — Secondly,  some  things  that  belong  to  his 
performance,  afterward. 

First,  For  the  introductive,  supposed  part  of  his  charac- 
ter.    He  is, 

1.  One  that  hath  disclaimed  all  former  and  other  masters, 
all  in  co-ordination,  for  of  such,  no  man  can  serve  two; 
other  lords  had  dominion  over  him,  but  by  their  usurpa- 
tion, and  his  unjust  consent,  who  was  not  his  own,  and  had 
no  right  to  dispose  of  himself  The  faithful  servant  re- 
pents, and  retracts  those  former  engagements  as  bonds  of 
iniquity,  by  which  he  will  be  no  longer  held,  renounces 
any  former  inconsistent  master,  or  service.  A  truly  subor- 
dinate master,  he  must  own,  for  the  same  reason  upon  which 
he  acknowledges  the  supreme,  and  do  all  that  such  derived 
authority  challenges,  by  his  direction  who  gave  it ;  other- 
wise, he  hath  learned  to  call  no  man  master  on  earth. 

'2.  He  is  one  that  hath,  by  covenant,  surrendered  and 
resigned  himself  to  this  great  Lord,  and  his  service.  Some 
relations  have  their  foundation  in  nature,  this  of  servants 
to  a  master  (we  except  slaves)  in  their  consent,  or  in  mutual 
contract.  And  though  this  general  relation  between  God 
and  man,  have  the  mo'=t  deeply  natural  foundation  imagin- 
able, whereupon  all  are  his  servants;  yet  the  special  rela- 
tion must  have  the  other  ground,  riz.  that  of  consent,  or 
contract  superadded;  not  to  give  God  a  right  to  our  ser- 
vice, but  more  expressly  and  eflectually  to  oblige  ourselves 
to  it,  and  that  we  may  have  a  right  to  his  rewards.  'Tis 
but  acknowledging  and  recognising  his  former  right  in  us, 
which  is  part  (and  the  initial  part)  of  our  duty  to  him. 
He  requires  and  justly  insists  upon  it,  to  be  aclmowledged  ^ 
as  our  only  rightful  Lord ;  which  till  we  do,  we  are  in  ' 
rebellion  against  him,  and  in  the  condition  of  servants 
broken  away  from  their  masters,  runaways,  fugitives,  and 
who  keep  ourselves  out  of  the  family;  and  though  that 
cannot  however  destroy  his  right,  yet  it  is  inconsistent  with 
our  duty,  for  our  .service  must  be  throughout  voluntary  ; 
and  with  our  reward,  for  nothing  that  is  not  voluntary  is 
rewardable.  Therefore  the  good  and  faithful  servant  in 
the  text,  is  one  that  effects  and  chooses  the  state,  first,  and 
says  with  the  Psalmist,  (Psal.  cxix.  38.) — Thy  servant 
who  is  devoted  to  thy  fear.  And,  (Psal.  cxvi.  16.)  O  Lord 
truly  I  am  thy  servant,  I  am  thy  servant,  the  son  of  thy 
handmaid;  thou  host  loosed  my  bonds.  He  doth  as  is  re- 
quired, Rom.  xvi.  13,  19.  Yields  himself  to  God,  and  all 
his  parts  and  powers  servants  of  righteousness  unto  holi- 
ness. He  reckons  it  neither  dutiful  towards  God,  nor 
comfortable  to  himself,  to  do  him  only  occasional  service, 
but  ad  libitum,  and  as  an  unrelated  person.  He  thinks  it 
not  honourable  to  the  great  Lord  of  heaven  and  earth,  but 
to  borrow  (as  it  were)  another's  servant,  nor  can  he  sati.sfy 
himself  not  to  be  of  the  family;  therefore  he  consents  first 
to  the  relation,  and  enters  himself  his  covenant-servant. 
Faithfulness  supposes  having  covenanted,  and  hath  the 
same  reference  to  our  part  of  the  covenant,  that  God's 
faithfulness  hath  to  his. 

3.  He  is  one  that  hath  thereupon  made  it  his  earnest 
study  to  know  his  Lord's  will.  His  first  inquiry  is.  What 
wilt  thou  have  me  to  do.  Lord  ?  he  is  solicitous  to  under- 
stand the  duty  of  his  station.  Psal.  cxix.  125.  I  am  thy 
servant,  give  me  understanding,  that  I  may  know  thy  tes- 
timonies. To  enter  oneself  the  servant  of  another,  with- 
out any  concern  to  know  the  business  of  his  place,  shows 
an  insincere  mind,  and  argues  he  hath  more  a  design  to 
serve  himself  upon  his  master,  than  to  serve  him. 

4.  He  is  one  that  hath  an  inclination  to  the  work  he  is 
to  do,  when  he  knows  it,  a  irojOii/n'a,  an  inclining  bent  of 
mind  to  it :  that  which  the  Scripture  means,  by  having  the 
law  of  God  written  in  the  heart,  spoken  of  our  Lord  him- 
self, in  reference  to  that  peculiar  .service  he  was  to  perform; 
Lo,  I  come  to  do  thy  will,  O  God,  thy  law  is  in  my  heart, 
Psal.  xl.  8.  Who  though  he  were  a  Son,  yet  taking  the 
form  of  a  servant,  applied  himself  to  that  severe  part  as- 
signed him,  with  a  most  willing  mind;  and  had,  hereupon, 
the  highest  approbation  imaginable,  Isa.  xlii.  1.  Behold 
my  servant,  whom  I  uphold  ;  mine  elect,  in  whom  my 
soul  delighteth.  And  it  is  spoken  of  all  the  inferior  true 
.servants  of  God,  besides,  .Ter.  xxxi.  33.  I  will  put  my 
law  in  their  inward  parts,  and  write  it  in  their  hearts.  'Tis 
the  same  thing  with  being  God's  workmanship,  (Eph.  ii.  10.) 
created  unto  good  works ;  and  with  that  readiness  to  every 


APPLAUDED  AND  REWARDED. 


967 


good  word,  lro(fi«  e7vai,  Titus  iii.  1.  If  a  man's  heart  be 
not  so  framed  to  God's  service,  how  awkwardly  and  unto- 
wardly  does  he  go  about  any  thing  that  is  enjoined  him, 
he  is  habitually  disobedient,  and  to  every  good  work  re- 
probate, Titus  i.  14. 

Secondly,  And  for  that  part  of  the  character,  which 
being  a  good  and  faithful  servant  includes, 

1.  He  IS  one  that  endeavours  to  e.xtend  his  obedience 
to  the  whole  compass  of  his  duty,  hath  a  universal  respect 
to  all  God's  commandments,  is  not  partial  in  the  law. 

2.  He  peculiarly  minds  the  work  most  of  his  own  sta- 
tion. Thinks  it  not  enough  or  possible  to  be  a  good  Christ- 
ian, and  at  the  same  time  an  ill  magistrate,  minister, 
parent,  master  of  a  family,  or  servant  in  it,  if  it  be  his  lot 
to  be  in  any  of  these  capacities. 

3.  He  is  diligent  in  all  the  service  that  belongs  to  him, 
any  way ;  not  .slothful  in  business,  fervent  in  spirit,  serving 
the  Lord,  Rom.  xii.  11. 

4.  He  is,  with  most  delight,  exercised  in  the  most  spirit- 
ual part  of  his  work.  In  the  great,  vital  acts  of  faith,  love, 
self-devoting;  and  those  most  immediately  proceeding 
from  them,  meditation,  prayer,  and  praise. 

5.  He  balks  not  the  most  hazardous  or  more  costly 
part.  Thinks  it  mean  to  serve  God  at  no  expense,  or  with 
what  costs  him  nothing.  Measures  not  his  duty  by  the 
advantage  or  safety  of  his  own  secular  interest ;  so  as  to 
decline  it  when  nothing  is  to  be  got  by  it,  or  if  any  thing 
be  in  danger  to  be  lost. 

6.  He  grudges  not  that  others  are  less  exposed  to  danger, 
in  their  work,  than  he ;  and  have  that  liberty  of  serving 
God,  which  he  hath  not.  Let  me  seriously  recommend 
this  property  and  disposition,  of  a  faithful  servant,  to  my 
brethren  in  the  ministry.  While  some  have  opportunity 
of  serving  our  great  and  common  Lord,  without  fear  of 
the  interruption  and  suffering  to  which  we  are  liable,  and 
when  we  have  reason  to  judge  they  do  it  with  sincerity, 
(though  we  may  think  they  gained  their  greater  liberty  by 
their  mistake,)  there  can  be  no  more  genuine  expression  of 
our  fidelity,  and  sincere  devotedness  to  our  Master's  in- 
terest, than  to  behold,  with  complacency,  all  the  good 
which  we  observe  done  by  them.  If  the  great  apostle 
(Phil.  i.  15 — 18.)  rejoiced,  and  declared  he  would  rejoice, 
that  Christ  was  preached,  though  not  sincerely,  (and  whe- 
ther in  pretence,  or  truth,)  much  more  should  we,  when 
we  ought  to  judge  that  he  is  sincerely  preached.  And  if 
he  envied  not  those  that  preached  Christ,  even  of  envy, 
how  horrid  would  it  be,  should  we  behold  with  env^',  what 
we  are  to  suppose  done  out  of  love,  and  good-will !  They 
are  great  admirers  of  themselves,  and  lovers  of  some  inte- 
rest of  their  own  more  than  his,  that  cannot  endure  to  see 
his  work  done  by  other  hands  than  theirs ;  or  that  have 
nothing  of  that  disposition  in  them  which  those  words  ex- 
press, Let  him  increase,  and  me  decrea.se. 

7.  He  is  much  less  apt  to  smite  his  fellow-servants,  or 
hinder  them  in  their  work  unless  they  will  work  by  his 
rule  and  measure,  unprescribed  by  their  Lord  himself.  He 
takes  no  pleasure  to  see  the  hands  tied  up  of  useful  labour- 
ers in  the  harvest,  wishes  not  their  number  diminished  ; 
but,  because  the  harvest  is  really  plenteous,  but  the  la- 
bourers are  few,  rather  prays  the  Lord  of  the  harvest  to 
send  forth  labourers  into  his  harvest.  Matt.  ix.  37,  38. 

If  any,  of  their  own  private  inclination,  would  have  the 
necessary  work  of  their  Lord  hindered,  and  take  pleasure 
in  the  exclusion  of  industrious  labourers,  for  their  consci- 
entious disuse  of  things,  by  their  own  confession,  not 
necessary;  good  Lord!  what  spirit  are  they  of!  I  un- 
derstand it  not,  nor  let  my  soul  enter  into  their  secret !  I 
had  rather  a  thousand-fold  bear  their  anger,  than  be  of  their 
spirit!  Would  any  faithful  servant  rather  wish  his  mas- 
ter's work  should  be  in  any  part  undone,  than  done  by 
those  he  dislikes;  upon  no  more  important  reason  than 
that  their  clothes,  perhaps,  are  not  of  the  same  colour  with 
hisl 

But  thanks  be  to  God  that,  among  those  that  differ  from 
each  other  in  the  lesser  things,  there  are  so  many  that  re- 
joice, being  under  restraints  themselves,  for  the  liberty  of 

a  As  holy  Mr.  Herbert. 


Others;  and  that  mourn,  while  they  enjoy  themselves  ar 
ample  liberty,  for  others' restraints,  and  among  whom  there 
is  no  other  contention,  but  who  shall  think,  and  speak, 
and  act  with  most  kindness  towards  one  another;  and 
that  not  whole  parties,  but  an  ill  mind  and  spirit,  only  in 
some  persons,  can  be  charged  with  what  so  much  unbe- 
comes  faithful  fellow-servants. 

8.  He  is  less  at  leisure  to  mind  what  others  do,  or  do 
not,  than  what  he  is  to  do  himself  Is  above  all  things 
solicitous  to  prove  his  own  work,  that  he  may  have  rejoi- 
cing in  himself,  and  not  in  another.  Gal.  vi.  4. 

9.  He  esteems  the  utmost  he  can  do  but  little,  and 
counts,  when  he  hath  done  his  best,  he  is  an  unprofitable 
servant. 

10.  He  approves  himself,  in  all  that  he  doth,  to  the  eye 
of  his  great  Master.  Here  we  cannot  serve  too  much  with 
eye-service,  or  be  too  apprehensive  of  the  constant  inspec- 
tion of  our  heavenly  Lord.  One  may  be  too  much  a 
pleaser  of  men,  but  no  man  can  too  much  study  to  please 
and  approve  himself  to  the  eye  of  God. 

11.  He  laments  lost  time,  and  labours  to  redeem  it. 

13.  He  greatly  rejoices  in  the  success  of  his  work.  If, 
for  instance,  it  be  his  business  to  bring  home  souls  to  God, 
nothing  is  more  grateful  to  him  than  to  prosper  in  it.  My 
beloved,  my  joy,  and  my  crown — Phil.  iv.  1.  So  he 
counts  such  as  he  can  make  pro.selytes  to  Christ.  I  have 
no  greater  joy,  than  to  hear  that  my  children  walk  in  truth, 
John  iii.  4.  'Tis  said  of  Barnabas,  (a  great  number  be- 
lieving, and  turning  to  the  Lord,  Acts  xi.  Si,  23.)  that 
when  he  saw  the  grace  of  God,  he  was  glad;  for  ('tis 
added)  he  was  a  good  man,  and  full  of  the  Holy  Ghost. 

13.  He  loves  his  work,  and  his  Master,  is  willing  to 
have  his  ear  bored,  and  serve  him  for  ever.  If  any 
thought  arises  of  changing,  he  presently  represses  it,  by 
.some  seasonable  check  and  counter-thought,"  and  confirms 
his  resolution  of  cleaving  to  him  unto  the  end. 

14.  He  puts  the  highest  value  upon  such  present  en- 
couragements, from  his  Lord,  as  are  most  expressive  of 
peculiar  favour.  The  blessed  God  knows  what  is  most 
suitable  to  the  genius  and  spirit  of  his  own  new  creature. 
They  who  are  his  sincere  servants,  are  his  sons  too,  born 
of  him  ;  and  to  the  divine  and  heavenly  nature  in  them 
those  things  are  most  agreeable  that  are  most  spiritual,  and 
whereof  others,  of  terrene  minds,  no  more  know  the  value, 
than  that  dunghill-creature  did  of  the  gem  it  found  there ; 
they  must  have  great  stores  of  corn,  wine,  and  oil.  His 
better  born  servants  are  of  a  more  excellent  spirit,  and 
better  pleased  with  the  light  of  his  countenance  ;  he  dif- 
ferently treats  them  accordingly.  As  that  victorious  Per- 
sian monarch,  (Cyrus,)  entertaining  at  a  feast  the  principal 
men  of  his  army,  gave  among  them  costly  gifts ;  but  for  Chry- 
sa7itas,b  a  more  peculiar  favourite,  (ijJi.Xikte  irooiayayii^troj,) 
he  only  drew  him  near  to  him,  and  gave  him  a  kiss ;  which 
was  intended  by  the  one,  received  by  the  other,  and  envied 
by  a  third,'  as  an  expression  of  more  special  kindness. 
And  of  the  divine  love,  which  that  borrowed  expression 
signifies,  pious  souls  upon  all  occasions  show  their  highest 
value.  Cant.  i.  2. 

15.  He  trusts  his  master  for  his  final  reward,  and  is 
content  to  wait  for  it,  as  long  as  he  thinks  fit  to  defer. 
St.  Paul  professes  himself  a  servant  of  God,  and  an  apostle 
of  Jesus  Christ,  in  hope  of  eternal  life,  which  he  that 
could  not  lie  had  promised  ;  and  hereupon  resolvedly  en- 
counters all  the  difficulties  of  that  hazardous  service. 

II.  The  acceptance,  and  reward  which  such  a  servant 
finds  above.  His  acceptance  is  expressed  in  the  same 
words  (as  was  said)  which  have  generally  given  us  his 
character ;  not  only  showing  what  he  was,  and  did,  but 
that  his  Lord  esteemed,  and  pa.^sses  an  approving  judgment 
of  him  (as  it  W8us  not  to  be  doubted  he  would)  accordingly. 
Concerning  this  judgment  we  are  to  note,  both  what  it 
supposes,  and  what  it  includes. 

It  supposes  both  an  account  taken  how  this  servant  de- 
meaned himself,  and  a  rule  according  whereto  the  matters, 
to  be  accounted  for,  were  to  be  examined  and  judged  of. 

1.  That  our  Lord  calls  his  servants  to  an  account,  so  we 

Ah.  niy  dear  God  1  though  I  be  clean  forgot. 
Let  me  not  love  thee,  if  I  love  thee  not. 
b  Xen   de  Fed   Cyr. 
c  Arlat>azuB,  who  had  a  golden  cup  given  liim  at  the  same  tune 


968 


THE  FAITHFUL  SERVANT 


find  it  expressly  said,  ver.  19.  After  a  long  time,  the  lord 
of  those  servants  coineth,  and  reckoneth  with  them.  And 
here  'tis  implied,  when  he  says.  Well  done — it  implies  he 
takes  cognizance,  and  inquiies  whether  they  have  done 
well  or  ill,  he  is  not  indifferent  or  regardless  how  they  quit 
and  behave  themselves ;  nor  doth  he  pronounce  rashly 
and  at  random,  without  searching  into  the  matter.  So 
then  every  one  ol'  us  shall  give  an  account  of  himself  to 
God,  Rom.  XIV.  12. 

2.  That  there  is  some  certain  stated  rule,  by  which  their 
doings  mu.st  be  measured.  Well-doing  stands  in  confor- 
mity to  some  rule  or  other,  and  what  is  the  next  and  most 
immediate  rule  of  our  duty,  is  also  the  rule  of  God's  judg- 
ment; such  a  rule  it  must  suppose,  as  according  whereto 
a  true  j  udgment  is  possible  of  our  having  done  well.  That 
cannot  be  the  law  of  works,  according  whereto  no  flesh 
can  be  justified  in  his  sight;  it  must  therefore  be  the  law 
of  grace:  and  so  this  servant  is  only  said  to  have  done 
v\'ell,  according  to  the  t-mdKua,  evangelica.  The  indulgence 
of  tke  Gospel  can  say,  ev,  it  is  well,  to  that  which  the  rigour 
of  the  law  would  condemn.  Bonum  orilur  ex  cmisis  inte- 
gris,  <^c.  Well-doing  arises  out  of  the  concurreTice  of  all 
requisites,  evil  from  any,  the  kasi  defect ;  and  so  indeed 
whatever  the  rule  be,  all  things  must  concur  that  are  re- 
quisite to  acceptance,  by  that  rule.  But  here  simply  every 
thing  of  duty  is  requisite,  so  that  the  condition  of  accept- 
ance and  life  was  not  to  be  distinguished  (as  a  thing  of  less 
latitude)  from  mere  duty,  in  its  utmost  extent,  Jam.  ii.  10. 
For  whosoever  shall  keep  the  whole  law,  and  yet  offend  in 
one  point,  he  is  guilty  of  all.  Cursed  is  every  one  that 
continiieth  not  in  all  things,  which  are  written  in  the  book 
of  the  law,  to  do  them,  Gal.  iii.  10. 

2.  This  judgment  includes, 

1.  Well-pleasedness,  cf,  'Tis  well,  q.  d.  I  like  well  thy 
way  and  work,  it  plea,ses  and  is  grateful  to  me,  and  so  art 
thou. 

2.  An  acknowledgment  of  his  title  to  the  designed  re- 
ward, according  to  the  Gospel  constitution.  'Tis  said  to 
be  well,  not  only  according  to  the  absolute  and  abstract 
consideration  of  what  was  done  ;  but  according  to  its  rela- 
tive consideration  and  prospect  to  what  was  to  ensue  ;  and 
therefore  follows,  in  the  subjoined  words,  the  collection  of 
the  reward,  of  which  reward  we  have  here  a  two-fold  ex- 
pression ;  1  will  make  thee  ruler  over  many  things,  enter 
thou  into  the  joy  of  thy  Lord. 

1.  I  will  make  thee  ruler  over  many  things.  In  the 
evangelist  Luke's  account  of  this  parable  (if  this  account 
refer  to  the  same  thing,  as  spoken  at  the  same  time,  which 
some  of  old,  upon  the  manifold  diversity,  have  doubted, 
how  reasonably  I  shall  not  here  dispute)  'tis  said,  Have 
thou  authority  over  so  many  cities.  Either  expression  re- 
presents the  remuneration  here  vouchsafed,  by  a  metaphor 
which  nearly  approaches  that  very  usual  one,  by  which  the 
felicity  of  saints  is  represented  under  the  notion  of  a  king- 
dom, q.  d.  Thou  shalt  have  an  honourable  prefecture,  be  a 
glorious  viceroy,  shalt,  according  to  thy  capacity,  share 
with  me  in  the  dignity  of  my  royal  slate.  If  we  suffer,  we 
shall  also  reign  with  him,  2  Tim.  ii.  12.  This  I  pass,  and 
shall  stay  a  little  more  upon  the  other  expression,  which 
is  plainer,  and  without  a  metaphor. 

2.  Enter  thou  into  the  joy  of  thy  Lord.  Wherein,  as 
expositors  observe,  our  Lord  slides  insensibly  out  of  the 
parable,  into  the  thing  designed  by  it ;  using  words  indif- 
ferently applicable  to  either,  but  such  as  wherein  he  might 
be  easily  understood  ultimately  to  mean  the  joys  and 
glories  of  the  other  world  or  state.  Expressions  serving 
to  signifv,  as  an  d  ancient  speaks,  rln'  TcTudi-  iiaK-apiirriTa,  the 
sum  of  all  felit-.ity,  as  what  can  mure  fitly  signify  that,  than 
joy,  the  joy  of  his  Lord,  and  whereinto  he  was  to  enter  1 
Let  us  consider  these  severally,  though  but  briefly. 

1.  Joy,  q.  d.  The  laborious  part  is  over  with  thee,  now 
follows  thy  rest  and  reward.  Joy,  the  very  notion  where- 
of is  rest,  quies  appetitus  in  appelibili, '  (as  it  is  aptly  de- 
fined,) they  that  sow  in  tears  shall  reap  in  jot/.  When  the 
dark  shady  vale  is  past  over,  with  much'toil,  the  path  of 
life  leads  into  that  presence  where  is  fulness  of  joy,  and 
pleasures  for  evermore,  Psal.  xvi.  11.  The  fulness  of  joy 
speaks  the  purity  of  it,  that  is  pure  which  is  plenum  sui, 


tf-c.  full  of  itself,  and  without  mixture  of  any  thing  else, 
which  hath  so  entirely  all  degrees  of  itself,  as  not  to  admit 
the  least  deg:ree  of  its  contrary  ;  such  is  this,  'tis  joy,  and 
no  sorrow  with  it,  perfect  and  most  complete  joy.  This 
cannot,  therefore,  be  meant  of  a  slight  and  momentary  act, 
but  a  perfect  and  permanent  state  of  joy ;  which  state  is 
made  up  by  the  continual  concurrence  of  a  two-fold  ever- 
lasting perfection,  viz.  objective,  and  subjective. — 1.  Objec- 
tive. That  there  be  a  perfect  and  never-failing  good  to  be 
enjoyed. — 2.  Subjective.  That  there  be  a  perfect  and  immu- 
table contemporation,  or  a  thorough  undecaying  disposi- 
tion of  the  subject  to  the  enjoyment  of  it.  From  these  two 
cannot  but  result  a  most  permanent,  everlasting  state  of 
joy.  And  of  the  concurrence  of  these  two,  the  Holy 
Scripture  sufficiently  assures  us,  when  it  makes  God  him- 
self to  be  the  object  of  our  eternal  vision,  in  that  other 
state ;  and  tells  us,  that  in  order  thereto,  we  shall  be  like 
him,  for  we  shall  see  him  as  he  is  :  signifying  all  that  pro- 
portion and  agreeableness  of  the  blessed  soul  to  the  beatific 
object,  which  is  requisite  to  a  most  pleasant,  perfect,  and 
perpetual  enjoyment. 

2.  This  joy  is  more  expressly  specified,  by  being  called 
the  joy  of  our  Lord ;  which  signifies  it  to  be  not  only, 
— 1.  The  joy  whereof  he  is  the  object,  a  joy  to  be  taken  in 
him,  (as  before,)  but, — 2.  Whereof  he  is  the  author.  As 
he  now  puts  gladness  into  the  heart,  Psal.  iv.  in  this  our 
imperfect  state,  he  is  not  less  the  author  of  our  mo.st  per- 
fect joy.  And — 3.  Also  that,  whereof  he  is  the  possessor, 
q.  d.  enter  into  that  joy  that  is  now  to  be  common  to  me 
and  thee,  and  wherein  thou  shalt  partake  with  me.  So 
one  glosses  the  words  :  f  Be  thou  partaker  of  the  same  joy 
with  thy  Lord,  enjoy  thou  the  same  joy  that  thy  Lord  en- 
joy.s.  Amazing  thought  I  yet  so  Scripture  .speaks  :  Where 
I  am,  there  also  shall  my  servant  be,  John  xii.  26.  The 
glory  which  thou  gavest  me,  I  have  given  them.  And 
ver.  24.  Father,  I  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am,  that  they  may  behold  my 
glory,  which  thou  hast  given  me.  And  that  beholding 
cannot  mean  a  merely  contemplative,  but  a  fruitive  intui- 
tion. If  so  be  that  we  suffer  with  him,  that  we  may  be 
also  glorified  together,  (iriii'fo^u(7M//ei',)  Rom.  viii.  17.  Other 
joys  are  in  comparison  mean  and  sordid,  this  is  the  high- 
est and  most  excellent,  for  it  is  the  divine  joy. 

3.  'Tis  that  they  are  to  enter  into  ;  which  notes  both  the 
plenitude  of  their  right,  their  Lord  bids  them  enter ;  and 
the  plenitude  of  this  joy  itself,  they  are  to  enter  into  it; 
and  Ihe  dominion  it  must  for  ever  have  over  them,  they 
are  to  be  absorpt  of  it,  lose  themselves  in  it,  not  so  much 
to  possess  it,  as  be  possessed  by  it.  And  the  perpetuity 
is  intimated  of  that  posse.ssion,  we  are  told  of  their  entrance 
into  it,  nothing  of  their  passing  out  of  it  any  more ;  the 
last  thing  we  hear  of  them  is,  that  they  are  gone  into  joy. 

Now  let  us  see  what  brief  useful  reflections  are  to  be 
made  upon  all  this.     And, 

1.  How  blessed  a  thing  is  it  to  be  a  faithful  servant  of 
Christ !  if  any  have  not  yet  learned  to  value  his  service 
for  itself,  let  them  make  their  estiinate  by  the  end  of  it, 
and  by  what  is  even  at  present  most  certainly  annexed  to 
it.  To  be  accepted  with  him,  to  appear  gracious  in  his 
eyes !  An  Evgc  from  such  a  mouth  !  where  the  word  of 
a  king  is,  there  is  power.  How  joyful  a  sound  do  these 
words  carry  from  the  mouth  of  God :  Well  done,  good 
and  faithful  servant !  The  Persic  version  (as  it  is  rendered) 
most  significantly  paraphrases  this  passage  :  The  owner  of 
the  money  received  Aim  pleasanlhi,  and  uttered  words  to  him 
grateful  to  his  heart,  saying,  Well  don£,  O  thou  good  and 
faithful  servant,  cf-cs  What  can  be  more  grateful  and  re- 
viving to  the  heart  of  a  good  man,  than  that  the  gloriou.s 
Lord  of  heaven  and  earth  should  say  to  him.  Well  done! 
to  have  him  say  to  us,  as  to  Moses,  Thou  hast  found 
grace  in  my  sight ;  (Exod.  xxxiii.  12.)  to  have  gained  this 
testimony,  as  Enoch  did,  (Heb.  xi.  5.)  that  we  have  pleased 
God  ;  and  that  our  case  might  truly  admit  of  such  an  an- 
gelical salutation,  (though  upon  a  less  peculiar  account,) 
Hail,  thou  that  art  highly  favoured  !  how  great  a  thing  is 
it !  So  great  a  ihing,  in  the  apostle's  account,  that  living  or 
dying,  being  in  the  body  or  out  of  the  body,  seen.ed  little 
things  to  him,  in  comparison  of  it :  he  was  willing  rather  to 


APPLAUDED  AND  REWARDED. 


963 


be  absent,  but  is  more  solicitotis,  whether  present  or  ab- 
sent, that  he  might  be  accepted  of  him,  2  Cor.  v.  8, 9.  Yea, 
and  the  more  abject  spirit  of  a  very  Cain  resents  so  deep- 
ly his  not  being  accepted,  that  his  troubled  mind  imprints 
characters  of  sorrow  in  his  face,  shows  iuself  in  a  fallen 
countenance,  and  dejected  looks. 

What  ingenuous  mind  but  knows  how  to  value  even  the 
(unprofitable)  kindness  of  a  mean  friend  1  Can  the  love  of 
a  God  seem  little  with  usl  It  adds  greatly  to  the  value  of 
mere  kindness,  abstracted  from  beneficence,  if  it  be  borne 
me  by  a  judicious,  wise  person  ;  such  a  one  honours  whom 
he  loves  ;  we  less  esteem  the  love  of  a  fool.  There  can  be 
no  greater  contempt  of  God,  than  to  make  light  of  being 
accepted  with  him.  But  how  transporting  a  thing  should 
it  be,  besides  the  present  sense  of  such  acceptance,  which 
(with  more  or  le.ss  expres.^ness)  accompanies  diligence  and 
fidelity  in  his  service,  to  have  it  judicially  declared,  with 
solemnity,  and  publicly  said  to  us  before  angels  and  men. 
Well  done,  g:ood  and  faithful  servant !  when  so  great  con- 
sequences depend,  and  are  to  ensue  upon  it,  as  that  it 
should  be  further  said.  Come,  be  thou  ruler  over  many 
things,  inherit  the  kingdom  prepared  for  you,  enter  into 
the  joy  of  your  Lord.  Who  would  think  meanlv  of  being 
the  accepted  servant  of  the  most  high  God  1  T'hey  that 
finally  despise  so  privileged  a  state,  will  see  it  with'  their 
eyes,  (exemplified  in  others,)  but  shall  never  taste  the 
sweetness  of  it. 

2.  How  easily  accountable  is  it  why  our  Lord  lets  his 
servants  suffer  hard  things  in  this  world  awhile!  He  may 
permit  it  to  be  so,  who  hath  it  in  his  power  to  make  their 
sorrow  be  turned  into  joy.  It  is  not  strange  if  weeping 
endure  with  them  for  a  night,  unto  whom  such  joy  is  com- 
ing in  the  morning;  it  is  unworthy  to  repine  in  this  case. 
'Tis  want  of  foresight  that  makes  any  wonder  and  censure. 
Consider  well  those  weighty  words,  (1  Pet.  iv.  12,  13.) 
Beloved,  think  it  not  strange  concerning  the  fiery  trial, 
which  is  to  try  you,  as  though  some  strange  thing  happen- 
ed unto  you;  but  rejoice,  inasmuch  as  ye  are  partakers  of 
Christ's  sufferings,  that  when  his  glory  shall  be  revealed, 
ye  may  be  glad  also  with  exceeding  joy. 

3.  How  wicked  and  foolish  a  thing  is  it  to  refuse  this 
service !  'tis  horridly  unju.st  towards  our  most  rightful 
Lord,  and  most  imprudent  for  ourselves.  Do  men  know 
what  they  do  in  this  ?  whose  right  thev  invade  and  resist  ■? 
and  what  cruelty  they  use  towards  the'ir  own  souls  1 

4.  How  much  to  be  lamented  is  the  condition  of  the  sin- 
ful world,  who  so  generally  decline  thisservice,  and  make 
themselves  slaves,  in  the  mean  time,  to  the  worst  of  mas- 
ters !  how  do  men  drudge  to  the  devil !  what  slaves  are 
they  to  themselves,  and  their  own  vile  lusts !  As  indeed 
no  man  serves  himself,  but  hath  a  fool  and  a  mad  ivrant 
(as  one  well  says)  for  his  master.  We  do  not  enough  live 
up  to  the  principles  of  our  religion,  while  we  consider  not, 
with  more  compassion,  the  condition  of  infatuated  man- 
kind, in  this  respect. 

5.  What  may  be  expected  by  unfaithful  negligent  ser- 
vants that  hide  their  talent  in  a  napkin  I  The  other's  joys 
serve  to  measure  their  .sorrows.  What  a  killing  word  will 
It  be,  when  instead  of.  Well  done,  good  and  faithful  ser- 
vant. It  shall  be  said.  Thou  wicked  and  slothful  servant ! 
and  instead  of  enter  thou  into  the  joy  of  thy  Lord,  they 
must  hear,  and  feel,  Cast  ye  the  unprofitable' servant  into 
outer  darkness,  there  shall  be  weeping  and  gnashing  of 
teeth,  ver.  30.  i     ^  o  ^ 

6  See  what  estimate  we  are  to  make  of  the  nature  of 
God,  especially  of  his  large,  munificent  goodness  (which 
is  his  nature,  God  is  love.)  For  consider  the  various  ema- 
nations and  discoveries  of  it,  which  may  here  be  taken 
notice  of. 

1.  That  he  should  seek  to  have  anv  for  servants  (which 
the  text  supposeth  that  he  doth)  in  this  world  of  ours  i  A 
world  of  apostate,  degenerous,  impure,  impotent  creatures, 
disaffected  to  him  and  his  government,  hating  him  and 
(as  in  themselves  they  are)  hateful  to  him.  He  who'hath 
so  little  need  of  servants  for  any  real  use  I  who  can  do  all 
ihiDgs  with  a  word  !  and  if  he  thought  it  fit  to  have  them 
for  state,  and  as  a  thing  becoming  his  majesty  and  great- 
ness, is  attended  above  by  so  excellent  God-like  creatures  ! 
so  suitable,  and  obseqtiious !  so  powerful,  and  a^ilei 
those  ministers  of  his  that  do  his  pleasure,  li'earkenin"  to 


the  voice  of  his  word.  A  world  of  ministering  spirits,  that 
might  be  used  for  purposes  less  kind  to  us  than  they  are! 
that  he  should  seek  servants  among  us!  (for  his  having 
them  implies  it;  whoever  served  him  unsought  unto  7)  in- 
vite men  into  his  service,  with  so  importunate  solicitation  ' 
whom  he  might  despise  for  their  vileness,  and  destroy  for 
their  rebellion,  which  he  can  in  a  moment !  And  that  he 
should  seek  such  to  become  his  servants,  not  with  indiffer- 
ency, butwithso  great  earnestness!  and  use  afterwards  so 
various  endeavours  to  retain  them  in  his  service  !  Wlien 
they  gradually  decline,  that  he  so  graciously  upholds  them  ; 
when  ready  to  break  faith  with  him,  and  quit  his  service, 
that  by  so  apt  methods  he  confirms  them  ;  when  they  ac- 
tually wander  and  turn  vagabonds,  that  he  should  be  so 
intent  to  reduce  them!  How  admirable  is  all  this  !  View 
the  whole  case  at  once.  They  neglect  his  first  invitations, 
he  repeats  and  inculcates  them;  they  faint,  he  encourages 
and  supports  them;  they  revolt,  he  follows  to  bring  them 
back;  the  cause  of  our" admiration  still  rises  higher  and 
higher.  How  much  is  it,  in  this  last  instance,  above  all 
human  measures!  IVIost  men  would  disdain  so  to  sue  to 
servants  that  forsake  them,  and  are  loth  to  confess  their 
real  need  and  want  of  them  (were  it  never  so  great.)  The 
Cynic  [Sen.]  scorned  to  look  al'ler  his  servant  that  left 
htm,  counting  it  a  disgrace,  when  Manes  thought  he  could 
live  without  Diogenes,  that  Diogenes  should  not  be  able  to 
live  without  Manes.  The  all-sufficient  Deity  stoops  to 
that,  which  indigency  and  wretchedness  think  even  loo 
mean  for  them  ! 

2.  Consider  the  frankness  of  his  acceptance,  even  of  the 
least.  For  how  many  omissions,  how  much  laziness  and 
sloth,  how  many  incognitances  and  mistakes,  how  much 
real  disservice  must  he  forgive,  when  he  accepts  them,  and 
says  (yet)  'tis  well  done!  How  little  is  it  they  do  at  the 
best!  and  how  unprofitable  to  him!  and  yet  that  little  also 
he  forms  and  even  creates  them  to,  and  continually  suc- 
cours and  assists  them  in  it,  works  in  them  to  will  and 
to  do,  otherwise  nothing  at  all  would  be  done;  and  how 
full,  how  complacential  his  acceptance  is  ! 

3.  Consider  the  largeness  and  bounty  of  his  rewards, 
too  large  for  our  expression  or  conception.  So  that  we 
even  say  most  to  it,  when  (even  lost  in  wonder)  we  only 
admire  and  say  nothing. 

4.  Consider  the  kind  of  the  service  which  he  thus  be- 
speaks, accepts,  and  rewards.  The  best  and  most  accept- 
able service,  any  are  capable  of  doing  him,  is,  when  they 
accept  him,  take  and  choose  him  to  be  their  portion,  and 
blessedness.  Trust,  love,  and  delight  in  him  as  such,  live 
upon  his  fulness,  and  (according  to  their  several  stations) 
persuade  as  many  as  they  can  to  do  so  too.  They  that,  in 
the  most  peculiar  sense,  are  his  ministers  or  servants,  as 
they  are  more  earnestly  intent  upon  this,  and  win  more 
souls,  are  the  more  amply  and  gloriously  rewarded.  They 
that  turn  many  to  righteousness,  shine  as  stars.  And  for 
all  the  rest  of  his  servants,  wherein  do  they  serve  him  most, 
but  when  by  their  converse,  and  example,  they  induce 
others  to  entertain  good  thoughts  of  God,  and  religion,  and 
thereupon  to  make  the  same  choice  which  they  have 
made,  and  become  seriously  religious;  which  is  most  cer- 
tainly connected  with  their  being  happy,  and  indeed,  in 
greatest  part  their  very  happiness  itself  1  And  when  they 
relieve,  support,  encourage,  and  help  on  those  that  are  iii 
the  way,  or  whom  they  are  endeavouring  to  bring  into  the 
way,  of  final  blessedness  !  We  as  much  need  our  servants, 
as  ihcy  can  us;  they  are  our  living,  reasonable,  but  most 
necessary  instruments.  The  whole  universe  of  creaied 
beings  subsists  by  mutual  dependencies,  the  uncreated  Be- 
ing without  any;  creatures  are  mode  to  need  one  another. 
Infinite  self-fulness,  not  capable  of  receiving  additions,  is 
most  highly  gratified  by  our  cheerful  reception  of  its  com- 
munications. 

Let  us  learn  now  to  conceive  of  God  an.swerably  to  all 
this.  We  do  him  not  right,  that  we  consider  not  his  ad- 
mirable goodness,  in  so  plain  instances  of  it.  with  more 
frequent  seriousness,  and  intention  of  mind  and  spirit,  and 
show  ourselves  stupid,  unapprehensive  creatures.  Have 
we  a  thinking  faculty  about  usl  a  power  to  use  thoughts'? 
and  can  we  use  it  upon  any  thing  more  evident,  more  con- 
siderable, or  that  more  concerns  us  1  or  do  we  never  use 
it  le  s  pertinently'? 


970 


THE  FAITHFUL  SERVANT 


7.  How  unreasonable  is  it,  either  to  quit  the  service  of 
our  blessed  Lord,  or  to  serve  him  dejectedly !  duit  it ! 
Who  hath  more  right  in  us  1  or  where  will  we  mend  our- 
selves 1  O  the  treacherous  folly  of  apostacy  !  and  how  se- 
verely is  it  wont  to  be  animadverted  on  !  2  Chron.  xii.  1. 
'Tis  said  Rehoboam  forsook  the  law  of  the  Lord,  and  all 
Israel  with  him;  and  what  followed"!  Shishak,  the  kin^ 
of  Egypt,  comes  against  them  with  a  great  power,  and  God 
sends  them  this  message,  by  Shemaiah  the  prophet;  that 
because  they  had  forsaken  him,  (ver.  5.)  therefore  he  also 
had  left  them  in  ihe  hands  of  Shishak.  And  afterwards, 
that  though,  upon  their  humbling  themselves,  he  would 
not  quite  destroy  them,  but  grant  them  some  deliverance; 
yet  he  adds.  Nevertheless  ye  shall  be  his  (i.  e.  Shishak's) 
servants,  that  ye  may  know  my  service,  and  the  service  of 
the  kingdoms  of  the  countiies,  ver.  8.  Since  they  would 
abandon  God,  and  the  true  religion,  he  would,  by  a  very 
sensible  instruction  and  costly  experience,  teach  them  to 
distinguish,  and  understand  the  difference,  and  make  them 
know  when  they  had  a  good  master.  And  if  we  serve 
him  despondingly  and  with  dejected  spirits,  how  causeless 
a  reproach  do  we  cast  upon  him,  and  his  service  !  'tis  a 
greater  iniquity  than  is  commonly  considered,  implies  dis- 
like of  his  work,  and  the  rules  and  orders  of  the  family, 
impatiency  of  the  restraints  of  it,  distrust  of  his  power  to 
protect  or  bounty  to  reward  us  ;  and  we  may  expect  it  to 
be  resented  accordingly.  So  we  sometimes  find  it  hath 
been,  Deut.  xxviii.  47,  48.  Because  thou  servedst  not  the 
Lord  thy  God,  with  joyfulness  and  with  gladness  of  heart, 
for  the  abundance  of  all  things  ;  therefore  shalt  thou  serve 
thine  enemies,  which  the  Lord  shall  send  against  thee,  in 
hunger,  and  in  thirst,  and  in  nakedness,  and  in  want  of  all 
things,  and  he  shall  put  a  yoke  of  iron  upon  thy  neck,  un- 
til he  have  destroyed  thee. 

8.  How  are  we  concerned  to  follow  the  example,  and 
expect  the  acceptance  and  reward,  of  any  such  faithful  ser- 
vant of  Christ!  And  that  we  may  imitate  such  a  good  and 
faithful  servant,  let  me  briefly  set  the  example  of  such  a 
one  before  you,  in  this  excellent  person  lately  taken  from 
among  us ;  which,  were  it  possible  to  represent  entirely, 
were  one  of  the  fairest  copies  to  write  after,  that  this,  or 
perhaps  many  former  ages  could  afford  us.  That  indeed, 
which  it  is  fit  should  first  be  noted  of  him,  is  least  of  all 
imitable ;  I  mean  his  natural  temper,  (with  its  more  imme- 
diate dependencies,)  which  no  man  can  have  the  privilege 
to  choose.  His  indeed  was  one  of  the  happiest  that  I  ever 
knew,  and  did  so  set  off  all  that  was  superadded  and  in- 
serted into  il,  by  human  culture  or  divine  grace,  as  an  ad- 
vantageous setting  doth  the  lustre  of  a  diamond.  He  had 
all  the  advantages  of  education  from  his  childhood,  which 
the  pious  care  of  an  affectionate,  prudent,  learned  father 
could  give  hiin,  that  were  proper  and  preparatory  to  the 
function  he  was  intended  for;  viz.  that  of  the  sacred  mi- 
nistry. An  oflice  whereof  his  excellent  father  (the  eminent, 
holy,  heavenly,  reverend,  ancient,  Mr.  Fairclough,  of  Suf- 
folk, whose  name  in  that  country  hath  slill  a  grateful  sa- 
vour with  all  good  men,  of  whatsoever  persuasion)  showed 
his  high  esteem  and  love,  not  only  by  the  most  diligent  dis- 
charge of  it  himself,  but  by  dedicating  all  his  sons  (which 
were  four  in  number)  to  it;  and  giving  his  two  daughters 
in  marriage  to  such  also.  So  that  he  was  the  father  of  a 
sacred  tribe,  an  offspring  and  race  of  mini.sters,  or  that 
(even  naturally)  united  with  such.  This  was  the  eldest  of 
his  children,  and  of  whose  education  the  first  care  was  to 
be  taken.  Scarce  any  mind  could  be  more  receptive  of  ihe 
proper  impressions,  from  an  ingenuous  institulion.  About 
twelve  years  he  continued  astudent(whereof  divers,  a  fel- 
low)and  great  ornament  of  Emanuel-College,  in  Cambridge, 
as  he  was  also  much  adorned  by  it.  He  went  from  it  fur- 
nished with  such  a  stock  of  rational,  substantial,  as  well  as 
polite  literature,  that  showed  him  to  have  been  no  loiterer 
there.  He  was  a  man  of  a  clear,  distinct  understanding, 
of  a  very  quick,  discerning,  and  penetrating  judgment,  that 
would  on  a  sudden  (as  I  have  sometimes  observed  in  dis- 
course with  him)  strike  through  knotty  difficulties,  into  the 
inward  centre  of  truth,  with  such  a  felicity  that  things 
seemed  to  offer  themselves  to  him,  which  are  wont  to  cost 
others  a  troublesome  search.  Nor  were  his  notions  merely 
book-learned,  borrowed  from  systems,  and  taken  on  trust, 
but  formed  by  a  due  (but  more  speedy)  comparing  of  [ 


things;  as  if  truth  were  more  akin  and  connatural  to  him 
than  to  most  others,  sooner  digested,  made  his  own,  and 
inwrought  into  the  temper  and  habit  of  his  mind.  Which 
afterwards,  he  liked  not  to  muddy  and  discompose  by  busy 
agitations  with  others,  about  that  truth  which  he  found 
himself  in  a  pleasant  secure  possession  of;  nor  to  contend 
concerning  that  which  he  had  not  found  it  necessary  to 
contend  for.  He  declined  controversy,  not  from  inability, 
but  dislike;  for  as  he  less  needed  it  for  a  further  good  end, 
so  he  was  most  remote  from  loving  it  for  itself;  he  was 
satisfied  to  have  attained  his  end,  and  was  better  pleased 
to  know,  than  to  seem  to  others  that  he  knew.  He  was  of 
curious  sublime  fancy,  and  a  lofty  style  both  in  speaking 
and  writing  even  in  his  most  familiar  letters  ;  though  he 
industriously  depressed  it,  in  his  popular  sermons,  and 
other  negociations  with  thoseof  meaner  capacity. 

But  his  moral  and  holy  excellencies  were  his  chief  lus- 
tre, being  in  themselves  of  a  more  excellent  kind,  and  shi- 
ning in  him  in  a  very  eminent  degree.  The  bent  of  his  soul 
was  towards  God.  I  never  knew  any  man  under  the  more 
constant  governing  power  of  religion,  which  made  it  be  his 
business  both  to  exercise  and  diffuse  it  to  his  uttermost. 
He  was  a  mighty  lover  of  God  and  men,  and  being  of  a 
lively  active  spirit,  that  love  was  his  facile,  potent  mover 
to  the  doing  even  of  all  the  good  that  could  be  thought  (in 
an  ordinary  way)  possible  to  him,  and  more  than  was  pos- 
sible to  most  other  men.  To  give  a  true  succinct  account 
of  the  coinplexion  of  his  soul,  he  was  even  made  up  of  life 
and  love.  Such  was  the  clearness  and  sincerity  of  his  spi- 
rit, his  constant  uprightness  and  integrity,  so  little  dark- 
ened by  an  evil  conscience,  (and  indeed,  little  overclouded 
with  melancholy  fumes,)  that  he  seemed  to  live  in  the  con- 
stant sense  of  God's  favour  and  acceptance,  and  had  no- 
thing to  do  but  to  serve  him  with  his  might  ;  whence  his 
spirit  was  formed  to  an  habitual  cheerfulness,  and  seemed 
to  feel  within  itself  a  continual  calm.  So  undisturbed  a 
serenity  hath,  to  my  observation,  rarely  been  discernible  in 
any  man  ;  nor  was  his  a  dull,  sluggish  peace,  but  vital  and 
joyous ;  .seldom  hath  that  been  more  exemplified  in  any 
man,  (Rom.  viii.  f>.)  To  be  spiritually  minded  is  life  and 
peace.  Seldom  have  any  lived  more  under  the  govern- 
ment of  that  kingdom ,  which  stands  in  righteousness,  peace, 
and  joy  in  the  Holy  Ghost,  Rom.  xiv.  17.  His  reverence 
of  the  Divine  Majesty  was  most  profound,  his  thoughts  of 
God  high  and  great,  that  seemed  totally  to  have  composed 
him  to  adoration,  and  even  made  him  live  a  worshipping 
life  :  he  was  not  wont  to  speak  to  God,  or  of  him,  at  a  vul- 
gar rate,  he  was  most  absolutely  resigned  and  given  up  to 
him  ;  devotedness  to  his  interest,  acquiescence  in  his  wis- 
dom and  will,  were  not  mere  precepts  with  him,  but  habits. 
No  man  could  be  more  deeply  concerned  about  the  affairs 
of  religion,  and  God's  interest  in  the  world  ;  yet  his  soli- 
citude was  tempered  with  that  steadfast  trust,  that  it  might 
be  seen  the  acknowledged  verities  of  God's  governing  the 
world,  superintending  and  ordering  all  human  affairs,  by 
wise  and  steady  counsel,  and  almighty  power,  which  in 
most  others  are  but  faint  notions,  were  with  him  turned 
into  living  sen.se,  and  vital  principles,  which  governed  his 
noul  I  Whereupon  his  great  reverence  of  the  majesty  of 
God,  falling  into  a  conjunction  with  an  assured  trust,  and 
sense  of  his  love  and  goodness,  made  that  rare  and  happy 
temperament  with  him,  which  I  cannot  better  express  than 
by  a  pleasant  seriousness.  What  friend  of  his  did  ever, 
at  the  first  congress,  see  his  face  but  with  a  grave  smile  1 
When  unexpectedly  and  by  surprise  he  came  in  among  his 
familiar  friends,  it  seemed  as  if  he  had  blest  the  room,  as 
if  a  new  soul,  or  some  good  genius,  were  come  among 
them. 

I  need  not  tell  them  that  survive,  who  were  nearest  to 
him,  how  pleasant  a  relative  he  was,  nor  doth  any  man 
need  to  tell  me  how  pleasant  a  friend  !  No  man  ever  more 
understood,  than  he,  the  ingenuities  and  delights  of  friend- 
ship, especially  the  high  pleasure  of  gratifying  and  obliging 
another ;  the  relishes  whereof  were  so  delicious  to  him, 
that  no  festival  could  be  so  grateful  to  any  man  as  the  op- 
portunity was  to  him  of  making  another  iaste  and  feel  his 
kindness.  Nor  did  I  ever  observe  any  thing  so  like  a  fre- 
quent fault  in  him,  as  an  aptness  to  overvalue  his  friend. 
He  was  a  man  of  most  punctual  scrupulous  fidelity,  his 
word  was  ever  with  him  so  strictly  sacred,  that,  in  the 


APPLAUDED  AND  REWARDED. 


971 


smallest  matters,  his  appointments,  though  numerous,  were 
through  his  great  prutfenceso  sure,  that  one  might,  without 
the  inlervenience  of  extraordinary  providence,  as  certainly 
expect  them,  as  the  returns  of  day  and  night.  So  that  they 
that  knew  him,  though  most  delighted  with  his  society, 
were  never  wont  to  urge  for  his  stay  with  them,  beyond 
his  prefixed  time,  (which  he  commonly  mentioned  at  his 
first  entrance,)  knowing  it  would  be  in  vain. 

He  was  of  a  large  and  great  soul,  comprehensive  of  the 
interests  of  God,  the  world,  the  church,  his  country,  his 
friends,  and  (with  a  peculiar  concemedness)  of  the  souls 
of  men,  ready  to  his  uttermost  to  serve  them  all:  made  up 
of  compassion  towards  the  distressed,  of  delight  in  the 
good,  and  of  general  benignity  towards  all  men.  He  had 
a  soul,  a  life,  a  name,  darkened  with  no  cloud  but  that  of 
his  own  great  humility,  which  clouded  him  onlvto  himself, 
but  beautified  and  brightened  him  in  the  eyes  of  all  others: 
an  humility  that  allowed  no  place  with  him  to  any  aspiring 
design,  or  high  thought,  that  could  ever  be  perceived  by 
■word,  look,  or  gesture;  except  the  high  thoughts  and  de- 
signs which  neither  ought  to  be  excluded,  nor  repressed. 
His  greatest  ambition  was  to  do  good,  and  partake  it  in  the 
highest  and  the  best  kind  of  it;  to  make  the  nearest  ap- 
proaches he  could  to  the  pattern  and  fountain  of  all  good- 
ness. And  now  looking  upon  so  qualified  a  person,  as 
engaged  by  office  in  a  peculiar  sort  of  service  to  Christ, 
to  gather  and  draw  in  souls  to  him,  and  prepare  them  for  a 
blessed  eternity ;  how  great  things  may  we  expect !  What 
do  we  not  find  1  Mells  in  Somersetshire  was  his  first  and 
only  (public)  station.  Thither  he  was  brought,  by  so  pe- 
culiar a  conduct  and  direction  of  Providence,  as  seemed  to 
carry  with  it  some  signification  what  great  use  he  was 
afterwards  to  be  of,  in  that  place.  The  very  reverend  Dr. 
Whichcot,  being  also  at  that  time  fellow  of  the  same 
college  in  Cambridge,  and  presented  to  a  living  in  that 
country,  that  was  in  the  disposition  of  that  college;  ob- 
tained of  him  to  accompany  him  in  a  journey  to  visit,  and 
make  some  trial  of  the  people,  he  had  been  designed  to 
take  the  charge  of  Where  that  so  accomplished  person 
expressed  a  resolution  fit  to  be  exemplary  to  others,  of 
profoundest  learning,  (and  which  was  strictly  afterwards 
followed  by  this  his  chosen  companion,)  preaching  his  first 
sermon  (as  himself  was  pleased  to  tell  me)  upon  those 
words,  I  determined  to  know  nothing  among  you,  but 
Jesus  Christ,  and  him  crucified.  After  some  time  spent 
together  here,  the  Doctor's  affairs  recalling  him  for  the 
present  to  Cambridge;  he  prevailed  with  our  worthy  friend 
to  stay  behind,  and  supply  his  absence  among  his  people. 
What  follows,  I  was  informed  of  by  another  hand,  but 
one  so  nearly  related  to  this  our  deceased  friend,  and 
so  well  acquainted  with  the  more  desirable  occurrences  of 
his  life,  as  not  to  leave  me  in  doubt  concerning  so  moment- 
ous a  thing,  as  how  he  came  to  be  settled  in  a  country  so 
remote  from  his  own,  and  where  he  was  so  mere  a  stranger. 
And  it  fell  out  thus.  During  his  abode  upon  this  occasion, 
in  those  parts,  a  noted  gentleman,  the  patron  of  the  rectory 
of  Mells,  being  at  that  time  high  sheriff  of  the  county, 
sent  to  Mr.  Fairclough,  (of  whose  worth,  fame  had  not  let 
him  long  be  ignorant,)  desiring  him  to  preach  the  a.ssize 
sermon;  some  circumstances  having  also  brought  the 
matter  within  so  narrow  a  compass,  that  the  straits  of  time 
made  it  necessary  to  press  the  request  with  more  impor- 
tunity than  could  admit  of  a  denial.  That  performance 
was  so  highly  acceptable,  and  so  newly  over,  when  the 
patron  was  surprised  by  the  tidinsrs  of  the  former  rector  of 
Mell's  death ;  that  he  immediatelv  told  our  worthy  friend 
he  could  not  otherwise  so  fitly  gratify  him  for  his  sermon' 
as  by  conferring  upon  him  such  a  living,  which  if  he 
pleased  to  accept  it,  was  his.  ' 

The  opportunity  of  stated  service,  in  a  calling  to  which 
he  had  most  seriously  devoted  himself,  more  than  the 
emolument,  (as  did  afterwards  sufficiently  appear,)  soon  de- 
termined his  thoughts,  and  fixed  him  in  this  station.  There 
he  shone  many  years  a  bright  and  a  lively  light,  a  burning 
as  well  as  a  shining  one ;  it  was  soon  observed  what  a  star 
■was  risen  in  that  horizon,  and  a  confluence  was  quicklv 
gathered  of  such  as  rejoiced  in  the  light  of  it,  which  made 
an  obscure  country  village  .soon  became  a  most  noted  place ; 
from  sundry  miles  about,  thither  was  the  great  resort,  so 
that  I  have  wondered  to  see  so  thronged  an  auditory  as  I 


have  sometimes  had  the  opportunity  to  observe  in  such  a 
place,  that  did  usually  attend  his  most  fruitful  ministry. 
And  O  how  hath  that  congregation  been  wont  to  melt 
under  his  holy  fervours !  His  prayers,  sermons,  and  other 
ministerial  performances.had  that  strange pungency,quick- 
ness,  and  authority  with  them,  at  some  times ;  that  softness, 
gentleness,  sweetness,  alluringness,  at  others;  that  one 
would  think  it  scarce  possible  to  resist  the  spirit  and  power 
wherewith  he  spake.  And  the  effect  did  in  a  blessed 
measure  correspond;  they  became  a  much  enlightened, 
knowing,  judicious,  convinced,  reformed,  even  somewhat 
generally,  and  in  good  part  a  seriously,  religious  people. 
His  labours  here  were  almost  incredible.  Beside  his  usual 
exercises  on  the  Lord's  day,  of  praying,  reading  the  Scrip- 
tures, preachingjcatechi.sing,  administering  the  sacraments, 
(as  the  occasions  or  staled  seasons  occurred,)  he  usually 
five  days  in  the  week,  betimes  in  the  morning,  appeared  in 
public,  prayed,  and  preached  an  expository  lecture  upon 
some  portion  of  the  Holy  Scriptures,  in  course,  to  such  as 
could  then  assemble,  which  so  many  did,  that  he  always 
had  a  considerable  congregation ;  nor  did  he  ever  produce 
in  public  any  thing,  which  did  not  smell  of  the  lamp. 
And  I  know  that  the  most  eminent  for  qualitv  and  judg- 
ment, among  his  hearers,  valued  those  his  morning  exer- 
cises for  elaborateness,  accuracy,  instruciiveness,  equally 
with  his  Lord's-days  sermons.  '\'et  also  he  found  time, 
not  only  to  visit  the  sick,  (which  opportunities  he  caught 
at  with  great  eagerness,)  but  also,  in  a  continual  course,  all 
the  families  within  his  charge  ;  and  personally  and  seve- 
rally to  converse  with  every  one  that  was  capable,  labouring 
to  understand  the  present  state  of  their  souls,  and  applying 
himself  to  them  in  instructions,  reproofs,  admonitions,  ex- 
hortations, and  encouragements,  suitably  thereto:  and  he 
went  through  all  with  the  greatest  facility  and  pleasure 
imaginable ;  his  whole  heart  was  in  his  work.  Every  day, 
for  many  years  together,  he  used  to  be  up  by  three  in  the 
morning,  or  sooner,  and  to  be  with  God  (which  was  his 
dear  delight)  when  others  slept.  Few  men  had  ever  less 
hinderance  from  the  body,  or  more  dominion  over  it ;  abet- 
ter habited  mind  and  body  have  rarely  dwelt  together.  No 
controversies  arose  among  his  neighbours,  within  his  no- 
tice, which  he  made  it  not  his  business  to  get  presently  com- 
posed; and  his  help  and  advice  was  wont  to  be  sought  by 
persons  of  eminent  rank,  and  in  matters  of  very  great  diffi- 
culty, and  importance,  for  that  purpose.  His  own  love  of 
peace  always  inclining  him,  and  his  great  prudence  well 
enabling  him,  to  be  exceedingly  useful,  in  any  such  case. 
Nor  were  his  labours  confined  within  that  narrower  verge, 
his  name  and  worth  were  too  well  known  abroad,  to  let 
him  be  engrossed  by  one  single  parish ;  in  how  many  places 
did  he  scatter  light,  and  diffuse  the  knowledge  of  God, 
wheresoever,  within  his  reach,  the  opportunity  of  a  lecture, 
occasional  or  fixed,  did  invite! 

The  state  of  things,  in  those  days,  making  it  necessary 
(and  not  hindering)  that  what  was  to  be  done  for  the  pre- 
servation of  common  order,  mu.st  be  by  the  spontaneous 
associating  of  the  pastors  of  many  congregations ;  how  did 
he  inspirit  those  assemblies !  The  deference  that  was  given 
to  him,  even  by  very  reverend  persons  of  great  value,  and 
much  exceeding  him  in  years,  with  the  effectual  influence 
he  had  upon  all  their  affairs,  (manifestly  aiming  at  nothing 
but  the  promotingof  religion,  and  the  common  goo(i,)were 
only  arguments  of  the  commanding  power  of  true  -worth. 
And  the  good  effects  upon  the  people,  showed  how  much 
could  be  done  by  a  naked,  undisguised  recommendation 
of  oneself  to  men's  consciences,  in  the  sight  of  God. 
Nor  would  his  brethren ,  of  greatest  value,  (and  di  vers  there 
were,  in  those  parts,  of  very  great,)  think  it  any  detraction 
from  them.selves  to  acknowledge  much  more  to  the  wise, 
modest,  humble  activity  of  his  spirit,  in  their  common 
concernments,  than  I  shall  be  willing  to  arrogate  to  him. 
He  was,  upon  the  whole,  a  very  public  blessing  in  that 
country,  while  he  kept  his  public  station  in  it;  and  when 
the  time  approached  of  his  quitting  it.  he  eminently  showed 
his  constant,  great  moderation  in  reference  to  the  contro- 
verted things,  that  occasioned  his  doing  so,  in  all  his 
reasonings  with  his  brethren  about  them.  And  it  further 
appeared,  in  the  earnest  bent  of  his  endeavours  to  form  the 
minds  of  his  people,  as  much  as  was  po.ssible,  unto  future 
union,  under   the   conduct   of  whoso   should   succeed 


972 


THE  FAITHFUL  SERVANT  APPLAUDED  AND  REWARDED. 


him,  in  the  serious  care  of  their  souls ;  and  to  a  meek,  | 
unrepinmg  submission  to  that  present  separation,  which 
was  now  to  be  made  between  him  and  them ;  whereof  the 
extant  abridgment  of  sundry  his  later  sermons  to  them 
are  an  abundant  testimony;  though  such  a  repression  of 
their  sorrows  it  was  not  possible  to  them  to  receive,  other- 
wise than  as  dutiful  children  are  wont  to  do  the  exhorta- 
tions of  an  affectionate,  dying  father,  not  to  mourn  for  his 
death.  In  the  substantial  things  of  religion,  no  man  was 
more  fervently  zealous;  about  the  circumstantials,  none 
more  cool  and  temperate. 

But  he  could  in  nothing  prevaricate  with  his  (once  set- 
tled) judgment,  or  depart  in  his  practice  one  ace  from  it; 
yet  such  was  the  candour  and  softness  of  his  spirit,  that  no- 
thing could  be  more  remote  from  him,  than  to  pass  any 
harsh  censures  upon  those  that  received  that  satisfaction  in 
the  scrupled  points,  which  he  could  not;  but  he  continued 
a  most  entire  undiminished  friendship  with  many  of  them 
(and  several  of  eminent  note,  by  whom  also  it  was  equally 
cherished,  on  their  parts)  even  to  the  last.  His  great  con- 
tempt of  the  world,  and  remoteness  from  making  the  sacred 
office  subservient  to  secular  interest,  a  design  of  enriching 
himself  by  it,  or  more  than  to  subsist,  too  soon  appeared  in 
the  mean  condition  to  which  he  was  brought,  by  that  de- 
privation. For  though  the  annual  profits  of  his  living  were 
very  considerable,  yet  his  free  (but  well  regulated)  hospi- 
tality, and  large  diffusive  charily,  (wherein  his  excellent 
consort,  one  of  the  most  pious,  prudent,  well  accomplished 
matrons  I  ever  knew,  most  readily  concurred  with  him,) 
kept  them  from  being  .superfluous,  or  flowing  into  coffers. 
He  had  laid  no  treasure,  but  in  heaven;  and  was  the  .son 
of  a  no  way  unlike  father,  from  whom  the  expectancy  of  a 
patrimonial  estate  could  not  be  great;  and  whom  (to  his 
no  small  joy  while  he  continued)  he  survived  but  a  little. 
So  that  for  some  years  (as  I  have  heard  him  say)  he  did 
owe  much  of  his  subsistence  to  the  bounty  of  some  worthy 
citizens  of  London,  whose  temper  it  is  to  take  more  plea- 
sure in  doing  such  good,  than  in  having  it  told  the  world 
who  they  were.  His  usefulness  was  such,  since  his  de- 
privation ,  (not  in  serving  a  party,  a  thing  too  mean  and  little 
to  be  ever  thought  of  by  him,  without  disdain;  but,)  in 
pressing  the  great,  and  agreed  things,  that  belong  to  serious, 
living  religion ;  that  it  even  melts  my  soul  to  think  of  the 
overwhelming  sorrows  wherewith  the  tidings  of  his  death 
must  have  been  received,  by  multitudes  in  the  west,  that 
were  often  wont  with  greatest  delight  and  fruit  to  enjoy  his 
most  lively,  edifying  labours. 

His  decease  confirms  it  to  us,  once  more,  that  nothing, 
belonging  to  this  world  of  ours,  is  too  good  to  die.  Bin  it 
is  a  great  argument  of  God's  kind  propensions  towards  it, 
and  speaks  much  of  his  good-will  to  men,  that  now  and 
then  such  heavenly  creatures  are  permitted  to  inhabit  it,  and 
such  specimina  and  efforts  of  the  divine  life  to  appear,  and 
be  put  forth  in  it.  It  shows  God  hath  not  forsaken  the 
earth,  and  that  his  tabernacle  is  with  men,  when  any  such 
are  to  be  found  here. 

h  ChTjsost  Panegyr.  i  Philogonius. 


It  ought  to  be  reckoned  very  monitory,  and  a  great  re- 
buke, when  such  are  (earlier  than  according  to  natural 
course)  taken  away.  It  should  make  us  love  heaven  so 
much  the  better,  that  such  as  he  are  gathered  thither;  not 
that  it  needs  any  thing  to  better  it  in  itself,  but  that  we  can 
now  better  relish  the  thoughts  that  arise  out  of  our  own 
present  knowledge ;  and  having  seen  true  goodness  ex- 
emplified, may  thence  more  easily  take  our  advantage  to 
apprehend  what  that  state  is.  wherein  there  will  be  so  vast 
a  collection  of  excellent  creatures,  so  perfectly  good,  by 
most  liberal  eternal  participations  from  the  first  and  un- 
created good.  How  taking  is  this  notion  of  heaven  1  I 
especially  pronounce  this  holy  man  blessed,  saith  a  great 
man  in  theii  ancient  church,  speaking  of  an  excellent  person 
deceased,!  for  that  he  hath  passed  from  one  order  to  another, 
(;/fTnriif  iTo,)  and  leaving  our  city,  hath  ascended  to  another 
city,  even  that  of  God  himself;  and  leaving  this  church  of 
ours,  is  gone  into  the  church  of  the  first-born  who  are 
written  in  heaven ;  and  hath  left  our  solemn  conventions 
for  that  of  myriads  of  angels ;  referring  to  that  of  the  apostle, 
Heb.  xii.  and  magnifying  (that  iraKiiyDpis)  that  glorious  con- 
vention, not  for  the  imihitude  of  the  powers  above  only, 
but  for  the  confluence  of  the  good,  with  a  perfect  vacancy 
of  envy,  and  an  abounding  perpetual  joy  and  satisfaction  of 
mind — love,  peace,  goodness,  &c.  and  every  fruit  of  the 
Spirit  in  most  plenteous  fulness,  (to  this  purpose  he  speaks,) 
and  what  an  amiable  heaven  is  this! 

Yea,  and  it  may  incline  us  to  have  somewhat  the  kinder 
thoughts  of  this  our  meaner  native  element,  and  less  to 
regret  that  our  earthly  part  should  dissolve  and  incorporate 
with  it,  to  think  what  rich  treasure,  what  shrines  of  a  lately 
inhabiting  deity,  (now  become  sacred  dust,)  it  hath  from 
time  to  time  received,  and  transmuted  into  itself  How 
voluminously  have  some  written  o{ Roma  Sublerranea!^  of 
the  tombs  of  martyrs,  and  other  excellent  persons,  (as  many 
of  them  werCj)  collected  in  one  little  spot  of  this  earth ! 
And  if  there  were  as  particular  an  account  of  the  more  re- 
fined part  of  the  subterraneous  London,  much  more  of  all 
places  where  just  and  holy  inen  have  dropped,  and  deposed 
their  earthlv  tabernacles;  how  would  our  earth  appear  en- 
nobled (and  even  hallowed)  by  such  continual  accessions 
to  it,  in  all  times  and  agesl  What  a  glorious  host  will 
arise  and  spring  up,  even  out  of  one  London  !  Is  not  the 
grave  now  a  less  gloomy  thing  ■?  Who  would  grudge  to  lie 
obscurely  awhile,  among  them  with  whom  we  expect  to 
rise,  and  ascend  so  gloriously  1  It  should  make  us  diligent 
in  the  remaining  time  of  our  abode  here ;  what  should  not 
the  expectation  of  such  a  welcome  carry  us  through  1  Well 
done,  good  and  faithful  servant,  &c.  How  studious  should 
we  be,  so  to  acquit  ourselves,  as  he  hath  donel  Blessed 
is  that  servant  whom  the  Lord,  when  he  comes,  shall  find 
so  doing.  Let  us  then  be  steadfast,  unmoveable,  always 
abounding  in  the  work  of  the  Lord,  as  knowing  our  labour 
shall  not  be  in  vain  in  the  Lord. 


k  Jo.  Severanua,  P.  Ariogtms,  &c. 


A  SERMON 

ON  THE  MUCH  LAMENTED  DEATH  OP  THAT  REVEREND  AND  WORTHY  SERVANT  OF  CHRIST, 

MR.    RICHARD    ADAMS,    M.  A. 

SOMETIME  FELLOW  OF  BRAZEN-NOSE  COLLEGE  IN  OXFORD,  AFTERWARDS  MINISTER  OF  SAINT  MILDRED,  BREAD- 
STREET,  LONDON,  MORE  LATELY  PASTOR  OF  A  CONGREGATION  IN  SODTHWAHK, 

WHO  DECEASED  FEBRUARY  7th,  1697-«. 


TO  MRS.  ANNA  ADAMS,  WIDOW,  AND  COLONEL  JOHN  ADAMS,  BROTHER,  TO  THE 
DECEASED  MR.  RICHARD  ADAMS. 

Mt  Honocred  Friends, 
Death  is  too  common  a  theme,  and  too  obvious  to  our  sense,  to  be  thought  strange,  any  more  than  that  we  live.  But 
that  the  course  of  our  life,  as  to  the  rise,  progress,  and  period  of  it,  is  at  the  dispose  of  one  common  Lord  of  all,  be- 
cause it  belongs  to  a  sphere  above  sense,  is  little  considered  by  the  most.  To  you,  I  doubt  not,  it's  far  from  being  a 
new  or  unfamiliar  thought.  And  thereupon,  that  the  precious  life  you  have  lately  seen  finished,  was  measured  by 
him  who  could  not  therein  be  unkind  to  him  who  is  gone  ;  or  to  you  who  stay  behind. 

We  do,  indeed,  tempt  ourselves,  if  we  expect  from'  his  kindness  unreasonable  things.  As  that  he  should,  to  gratify 
us,  alter  the  course  of  nature,  or  recall  the  universal  conjmission  of  death,  or  only  let  it  stand  in  force  with  an  excep- 
tion, as  to  ourselves,  our  relatives,  and  friends,  or  that  he  should  tear  his  own  most  inviol.ible  constitutions  ;  by  which 
the  present  state  is  to  be  but  transitorj',  and  the  future  the  only  fixed  state  ;  which  were  to  subvert  the  whole  frame  of 
religion,  to  nullify  the  design  of  redemption,  to  take  down  his  tribunal,  to  abolish  and  lay  aside  all  thoughts  of  a 
judgment  to  come,  and  finally  to  make  the  kingdom  of  his  dear  Son  to  terminate  in  a  dunghill.  While  no  such  wish 
hath  place  with  you,  your  reconciliation  is  easy  to  the  providence  that  hath  for  the  present  bereaved  you  of  so  delec- 
table a  relation.  And  the  love  of  God,  which,  prevailing  in  you,  will  prompt  you  to  compliance  with  his  will,  must 
be  the  evidence  of  your  title  to  the  best  blessings  of  both  worlds.  For  both  the  things  in  the  other  state,  the  eye  hath 
not  seen,  nor  ear  heard,  &c.  And  the  concurrent  operation  of  all  things  for  good  in  this  present  state,  do  al!  belong 
to  persons  of  the  same  character,  the  lovers  of  God,  I  Cor.  ii.  9.  Rom.  viii.  28.  Which  that  you  may  constantly  and 
fully  experience  to  the  end,  and  in  the  end,  is  the  serious  prayer,  for  you,  of, 

Your  very  respectful 

and  affectionate  servant  in  Christ, 

JOHN  HOWE. 


PHILIPPIANS  I.  23. 

HAVING  A  DESIRE  TO  DEPART,  AND  TO  BE  WITH  CHRIST  ;  WHICH  IS  PAR  BETTER. 


If  you  should  have  no  other  subject  for  your  present 
consideration,  than  only,  that  one  in  your  neighbourhood 
is  lately  dead ;  even  that  itself  would  deserve  your  very 
serious  thoughts.  The  translation  of  human  souls  from 
world  to  world,  and  out  of  this  present  into  their  eternal 
state,  is  no  light  matter ;  and  does  claim  and  challenge 
more  serious  thoughts,  than  it  is  commonly  wont  to  find 
and  meet  with.  Nor  does  the  commonness  of  such  an 
occasion  at  all  excuse  the  slightness  of  men's  thoughts 
upon  it ;  but  rather  aggravate  it  unspeakably  more.  That 
which  we  find  to  be  so  common  and  universal  a  case,  we 
may  be  sure  will  shortly  be  our  own :  and  as  it  is  now 
matter  of  discourse  with  us,  that  such  a  one  is  dead,  we 
shall,  ere  it  be  long,  according  as  we  have  been  more  or 
less  regarded  in  the  world,  be  a  like  subject  of  discourse 
to  others.  But  it  is  a  greater  thing,  when  it  can  be  said, 
a  good  man  is  gone ;  there  is  a  more  special  remark  to  be 
put  upon  the  decease  of  such  a  one,  Mark  the  perfect 
man,  and  behold  the  upright,  the  end  of  that  man  is  peace, 
Psal.  xxxvii.  37.    There  is  that  agreement  between  his 


way  and  his  end,  they  are  so  much  of  a  piece,  and  do  so 
exactly  correspond  ;  a  course  transacted  in  a  constant  se- 
renity and  peace,  meeting  at  length  with  peace  as  the  end 
of  it;  an  even  course,  still,  uniform,  self-agreeable,  ever 
equal  to  and  like  itself,  ending  at  last  in  peace  :  Mark 
this  !  how  he  goes  off,  mark  such  a  life  so  ending !  But  it 
yet  challenges  more  intense  consideration,  when  such  a 
one  is  taken  away  from  amongst  us,  and  the  progress  and 
period  of  his  course  come  to  be  viewed  together,  whose 
life  was  a  continued  series  of  labours  in  the  Lord's  vine- 
yard, from  the  earlier  to  the  later  hours  of  his  day ;  when 
such  a  one  has  finished  his  course,  and  fought  out  the  good 
fight  of  faith,  and  is  entered  into  his  rest;  by  the  vouch- 
safement  of  his  indulgent  Lord  and  Master  is  made  to  rest 
from  his  labours,  and  receive  the  reward  of  them,  the  re- 
ward of  grace,  with  a  Well  done,  good  and  faithful  ser- 
vant, enter  into  the  joy  of  thy  Lord  ! 

And  sure  it  cannot  be  ungrateful  to  you,  to  be  desired 
here  to  stay  a  little,  to  make  a  stand,  and  pause,  and  enter- 
tain yourselves  awhile  with  the  consideration  of  such  a 


974 


A  FUNERAL  SERMON  ON  THE 


theme  and  subject  as  this.    Especially  it  cannot  be  an  un- 
grateful contemplation,  to  such  as  have  known  the  doc- 
trine, and  purpose,  and  faith,  and  charity,  and  manner  of 
life,  of  such  a  one,  as  the  apostle  speaks  ;  so  as  to  be  told 
of  nothing,  but  what  you  knew  before  ;  and  so  they  are 
not  dubious  and  uncertain  thoughts,  that  you  are  to  employ 
upon  such  a  theme  ;  you  are  well  assured  of  the  truth  of 
the  fact,  and  when  you  know  it  to  be  true,  you  cannot  but 
discern  it  to  be  very  considerable  and  important  truth,  and 
of  very  great  concernment  to  you.  What  the  spirit  of  such 
a  one  has  been  through  his  whole  course,  you  have  a  very 
high  example  of  in  this  blessed  apostle  ;  and  a  copy  has 
been  written  out  fair,  after  such  a  pattern,  by  this  lately 
deceased  worthy  servant  of  Christ.    Besides  the  many 
straits  and  difficulties  that  great  apostle  met  with  in  the 
course  and  current  of  his  time,  he  meets  with  this  towards 
the  end  of  it,  to  be  in  a  strait  between  two,  and  he  does 
not  know  what  to  choose,  viz.  between  these  two  things, 
the  consideration  of  what  would  be  the  best  and  most 
valuable  good  to  himself;  and  the  consideration  of  what 
would  be   the   more   valuable  good  unto  the  Christian 
church ;  and  particularly  unto  these  Christian  Philippians, 
to  whom  he  now  writes.     He  had  no  doubt  at  all  in  the 
case,  but  that  to  depart,  and  to  be  with  Christ,  would  be 
the  best  and  most  valuable  good  to  himself:  and  it  was 
as  little  to  be  doubted  of,  but  that  his  continued  abode  and 
stay  in  this  world,  would  be  much  more  a  valuable  good 
unto  the  Christian  church  ;  and  unto  this  or  that  church 
in  particular,  that  had  enjoyed,  and  might  further  enjoy, 
his  most  fruitful  labours.    His  difficulty  and  strait  was 
not  either  what  was  best  for  him,  or  what  was  best  for 
them  ;  but  which  of  these  two  he  should,  upon  the  whole, 
prefer ;  whether  he  .should  prefer  his  own  private  interest, 
or  prefer  the  common  interest  of  Christ  in  the  world.  And 
upon  weighing  and  pondering  the  matter  with  himself,  he 
does  prefer  the  latter,  so  as,  without  any  kind  of  hesitation 
to  express  a  great  complacency  in  it,  that  he  should  be 
continued  yet  longer,  some  time  longer,  for  common  good, 
in  this  world.  And  it  was  a  most  noble  piece  of  self-denial 
that  was  exercised  herein,  if  you  consider  what  the  apos- 
tle's privileges  had  been.    He  had  been  caught  up  into  the 
third  heaven,  he  had  there  seen  unutterable  things ;  nor 
could  he  doubt  his  interest  in  the  felicity  and  glory  of  the 
heavenly  state.    On  the  other  hand  consider,  his  life  here 
on  earth  was  no  voluptuous  life,  it  was  not  a  life  of  ease 
and  pleasure.   See  the  account  that  he  gives  of  it  in  1  Cor. 
iv.  and  2  Cor.  vi.  and  in  chap.  xi.  of  the  same  epistle.  And 
to  find,  amongst  how  many  deaths  he  conversed  as  ii  were 
every  day  of  his  life,  how  familiar  labours,  and  fastings, 
and  walchings  were  to  him  ;   yea  stripes  and  imprison- 
ments ;  and  that  he  was  now  at  this  time  a  prisoner,  as  we 
see  in  some  foregoing  verses  of  this  very  chapter,  viz.  ver. 
13,  14,  16.  even  in  the  very  lion's  paw,  in  the  continual 
expectation  of  being  devoured,  and  not  long  after  to  be 
offered  up,  as  he  elsewhere  speaks.     Yet  he  seems  to  take 
great  complacency  in  the  thoughts  of  having  some  addi- 
tion made  to  his  time  in  this  world,  on  the  common  Christ- 
ian account ;  and  that  his  own  blessedness  and  glory  should 
be,  for  this  reason,  a  little  while  deferred  ;  he  was  patient 
of  this,  he  could  endure  it,  out  of  his  love  to  Christ  and 
the  souls  of  men.     But  as  to  himself,  for  what  he  esteem- 
ed, and  desired  accordingly,  as  his  best  and  most  valuable 
good,  he  was  in  no  hesitation  or  doubt  concerning  that ; 
but  pronounces  without  anv  more  ado,  that  he  did  desire 
to  be  dissolved,  or  depart,  (the  words  may  be  read  either 
way,)  and  to  be  with  Christ,  which  is  far  better  ;  only  he 
distinguishes  what  was  his  owti  most  valuable  good,  and 
what  was  the  most  valuable  good  of  the  Christian  church. 
And  though  he  give  this  latter  the  preference,  as  in  itself 
the  more  considerable  thing ;  yet  as  to  himself,  and  his 
own  concerns,  to  depart,  and  he  with  Christ,  he  reckons 
far  better :  aod  accordingly  he  did  desire  it  as  such,  as 
better  for  him ;  as  having  nothing  to  detain  him,  or  no- 
thing which,  on  his  own  private  account,  he  could  so  much 
mind  or  covet,  as  that. 

Now  in  this  comparison,  'tis  this  one  side  of  it  which 
the  words  that  I  have  read  to  you  do  call  us  to  consider, 
and  confine  us  to  at  this  time.  As  to  that  other  part,  it 
lies  within  the  compass  of  the  context,  but  not  of  the  text ; 
and  so  we  shall  not  treat  of  that  at  present :  but  consider. 


what  is  the  genuine  temper  and  disposition  of  a  Christian, 
and  more  particularly  of  a  minister  of  Christ,  in  reference 
to  what  he  is  to  eye  and  look  upon  as  his  own  best  and 
most  valuable  good  ;  and  that  is,  to  depart,  and  to  be  with 
Christ.  This  indeed  the  apostle  speaks  of  himself,  a  great 
and  eminent  minister  of  the  Gospel  of  Christ.  But  though 
this  temper  and  disposition  of  spirit  was  agreeable,  it  was 
not  appropriate,  to  such  a  one.  It  is  indeed  very  agreeable, 
it  is  very  suitable  to  the  spirit  of  a  faithful  minister  of 
Christ  in  reference  to  himself,  and  any  interest  and  con- 
cern of  his,  to  desire  to  depart,  and  to  be  with  Christ : 
but  it  is  not  so  agreeable  to  such  a  one,  as  to  be  appropriate 
to  him,  or  to  exclude  the  generality  of  serious  and  living 
Christians ;  because  it  is  upon  one  account,  principally 
common  to  ministers  and  to  other  Christians,  that  this 
judgment  is  to  be  made,  and  this  desire  is  to  have  place  in 
reference  to  that  judgment.  And  therefore,  that  is  what  I 
will,  for  the  little  time  that  remains,  chiefly  insist  upon: — 
That  it  ought  to  be,  and  in  very  great  measure  is,  the  tem- 
per and  character  of  gracious  persons,  or  sincere  Christ- 
ians, but  principally  of  the  faithful  ministers  of  Christ, 
with  reference  to  any  interest  or  concern  of  theirs,  to  desire 
to  leave  this  world,  and  to  be  with  Christ. — And  in  speak- 
ing to  this,  I  shall  briefly,  I.  Explain  what  requires  to  be 
explained  in  it ;  and  then,  II.  Show  you  upon  what  grounds 
this  temper  and  disposition  of  mind  is  agreeable,  in  the 
general,  to  sincere  Christians : — III.  Upon  what  more 
peculiar  grounds  it  is  more  especially  suitable  to  the  faith- 
ful ministers  of  Chri.st :  and  so  make  use  of  the  whole. 

I.  As  to  what  requires  explication.  Here  we  must  show 
you  what  the  object  of  this  desire  is  in  the  first  place ;  and 
then,  secondly,  show  you  what  this  desire,  with  the  judg- 
ment unto  which  it  is  conformable,  imports  and  carries  in 
it.  Then  we  shall  proceed  to  consider  the  grounds,  both 
with  reference  to  Christians  in  general,  and  the  faithful 
ministers  of  Christ  in  special,  of  their  having  this  as  an 
habitual  temper  of  spirit  belonging  to  them. 
•  1.  We  are  to  consider  the  object,  which  this  disposition 
of  spirit,  here  described,  has  reference  to.  And  that  is 
two-fold,  privative,  and  positive.    There  is, 

(1.)  The  privative  object,  that  this  disposition  has  refer- 
ence to;  and  that  is,  departing  from  hence.  Their  desire 
is  to  be  gone,  not  to  stay  always  here,  i.  e.  as  to  any  con- 
cern of  their  own.  Indeed  upon  other  accounts,  abstract- 
ed from  their  own  and  more  important,  there  may  be  con- 
siderations that  may  induce  their  willingness  to  stay  ;  but 
as  to  their  own  concerns,  the  privative  object  of  their  de- 
sire, is,  to  be  dis.solved,  or  to  be  gone,  th  t6  cii/nXwai,  they 
would  fain  be  dissolved ;  take  that  reading,  and  this  is  such 
a  one's  sense,  I  would  fain  have  my  bonds  and  shackles 
taken  off,  I  would  be  loose,  not  be  always  confined  to  a 
body  of  sin  and  death,  and  to  a  vain  and  wicked  world  ; 
for  these  are  the  things  to  which  we  are  united  :  or  take 
the  other  reading,  that  are  to  be  left,  in  this  departure. 
To  depart,  what  are  we  to  depart  from  ■?  Why,  the  grava- 
mina,! the  most  grievous  things  are,  a  body  of  sin  and 
death,  and  a  vain  and  sinful  world.  When  God  sees  good, 
I  would  depart  says,  such  a  one,  from  these  irksome  griev- 
ous things,  that,  while  they  detain  me,  torment  me  every 
hour.     And  then, 

(2.)  There  is  the  positive  object,  that  this  disposition  has 
reference  to  ;  and  that  is,  to  be  with  Christ.  This  is  a 
mighty  thought,  if  we  had  time  to  stay  upon  it.  It  is  ge- 
nerally to  be  considered  here,  with  reference  to  what  state 
of  our  Lord  Christ,  this  was  spoken,  and  then  what  it  is 
to  be  with  him  in  that  state. 

First,  With  reference  to  what  state  of  our  Lord  Jesus 
this  was  spoken,  I  desire  to  be  with  Christ.  Chri.st  was 
not  at  this  time  in  his  slate  of  humiliation  ;  he  was  not 
now  in  the  form  of  a  servant ;  he  was  not  now  going  to 
die,  and  sacrifice  himself  upon  an  ignominious  cross,  as  it 
was  mentioned  he  had  done,  in  the  next  chapter,  who  be- 
ing in  the  form  of  God,  thought  it  not  robbery  to  he  equal 
with  God ;  he  made  himself  of  no  reputation,  and  took 
upon  him  the  form  of  a  servant,  and  was  obedient  to  death. 
It  is  not  in  reference  to  this  state,  but  what  follows,  that 
this  is  spoken  ;  Wherefore  God  has  highly  exalted  him, 
and  given  him  a  name  above  every  name  ;  that  at  his 
name,  or  in  his  name,  every  k-nee  shall  bow,  both  of  things 
in  heaven,  and  things  on  earth,  and  things  under  the  earth 


DEATH  OF  MR.  RICHARD  ADAMS. 


975 


It  is  that  state  of  glory,  in  which  he  was  enthroned,  and 
was  receiving  the  homage  of  all  ranks  of  creatures,  ac- 
cording to  their  capacities.  It  is  this  state,  that  is  here  re- 
ferred to. 

And  then.  What  it  is  to  be  with  him  in  this  state,  that 
we  are  to  consider;  and  plain  it  is,  it  is  not  to  be  with 
him  as  spectators  only,  but  in  some  sort  as  partakers  ;  not 
barely  as  spectators.  Indeed,  to  be  so,  is  a  most  desirable 
thing,  to  all  the  lovers  of  Christ  ■,  to  behold  him  upon  the 
throne,  invested  with  glory,  the  highest  glory.  But  this  is 
not  all.  Indeed,  participation  with  him  is  sometimes  ex- 
pressed by  beholding,  as  in  John  xvii.  24.  Father,  I  will, 
that  they  whom  thou  hast  given  me,  may  be  with  me 
where  I  am,  that  they  may  behold  the  glory  that  thou  hast 
given  me ;  for  thou  lovedst  me  before  the  foundation  of 
the  wo'ld  was  laid.  But  that  beholding,  is  fruitive  vision  ; 
the  vision,  not  of  mere  spectalion,  but  fruition,  by  which 
we  enjoy  what  we  see.  And  so  we  are  taught  to  reckon 
concerning  this  being  with  Christ  in  the  state  of  glory.  If 
we  be  dead  with  him,  we  believe  we  shall  also  live  with 
him,  by  participation  of  the  same  glorious,  blissful  life, 
Rom.  vi.  8.  and  chap.  viii.  ver.  17.  If  we  are  children, 
then  heirs,  heirs  of  Grod,  and  joint-heirs  with  Christ;  that 
if  we  suffer  with  him,  we  might  be  also  glorified  together. 
Glorified,  is  to  be  made  glorious,  to  be  participants  of  the 
same  glory  with  him,  and  not  spectators  merely.  We  are 
not  to  be  glorified  merely  by  a  glory  that  we  are  to  behold, 
but  which  we  are  to  bear  ;  not  which  we  are  to  be  the  wit- 
nesses of  only,  but  the  .subjects,  whereby  we  are  to  be  made 
glorious,  in  conformity  to  him,  and  in  communion  with 
him.  And  here,  that  we  may  more  fully  conceive  the 
sense  of  this  being  with  Christ,  in  the  state  of  perfect  feli- 
city and  glory,  'lis  requisite  that  we  consider  these  two 
things, — [1.]  The  highest  perfection  of  the  object;  and,— 
[2.]  A  suitable  perfection  of  the  subject,  according  to  its 
capacity,  by  which  it  can  converse  with,  and  enjoy,  what 
continually  rays,  and  is  communicated,  from  so  glorious 
and  blessed  an  object. 

[1.]  The  object  in  highest  perfection;  when  our  Lord 
Jesus  Christ,  not  considered  merely  as  God,  but  as  God- 
man,  is  exalted,  and  made  as  glorious  as  glory  could  any 
way  make  him,  when  he  is  exalted,  by  way  of  remunera- 
tion for  what  he  had  done,  for  what  he  had  suffered,  for 
what  he  had  achieved  and  accomplished  by  his  doing  and 
suffering,  and  he  is  now  in  all  that  most  perfect  dignity 
and  glory  that  belongs  to  him  on  that  account;  this  con- 
sideration we  are  to  have  of  the  glorious  object.  We  are 
to  consider  the  high  and  mo!it  absolute  perfection  of  that 
person,  the  most  wonderful  one  that  ever  was,  and  of  which 
neither  created  nature,  nor  uncreated,  affords  the  like  ;  that 
is,  such  a  person,  in  which  all  the  excellencies  of  created 
and  uncreated  nature  did  meet,  or  were  united;  and  all 
that  felicity,  and  glory,  and  blessedness,  that  this  person, 
according  to  either  nature,  and  both  together,  doth  enjoy. 
Here  is  the  object  wherewith  we  are  to  communicate. 

[2.]  And  then  to  be  with  him,  as  participants,  implies 
the  connoted  and  consequential  perfection  of  the  subject  in 
itself,  the  highest  that  it  is  capable  of  the  perfection  of  all 
the  powers  and  faculties  belonging  to  a  creature  of  such  a 
nature.  A  mind  apt  to  employ  itself  about  things  of  high- 
est value  and  excellency,  able  to  comprehend  whatsoever 
is  needful  and  fit  to  be  k-nown  of  such  things;  contented 
not  to  know  what  is  unfit.  A  will  refined  from  all  terrene 
tinctures  and  propensions,  enlarged  and  attempered  to  the 
best  and  highest  good.  Whence  must  proceed  the  liveliest 
and  purest  desires,  the  noblest  and  most  grateful  percep- 
tions and  delights,  the  pleasantest  and  most  satisfying  re- 
lishes and  fruitions. 

For  (the  high  perfection  of  the  object  being  supposed)  the 
subject  is  the  spirit  of  a  just  man  made  perf^ect,  (Heb.  xii. 
23.)  of  one  arrived,  out  of  an  imperfect  to  a  perfect  state. 
No  supposable  allusion  in  this  text  needs  to  exclude  the 
real  subjective  perfection,  which  is  so  proper  to  such  spirits 
and  to  such  a  slate  as  is  then  finally  referred  to.  The  sa- 
tisfaction itself  which  results,  cannot  but  be  proportionable ; 
according  to  the  perfect  excellency  of  the  object,  and  the 
perfected  capacity  of  the  subject,  a  most  entire  satisfaction. 
These  two,  meeting  together,  the  most  glorious  object,  and 
a  glorified  spirit  made  capable  of  conversing  with  it,  and 
tnjoyiiig  it  to  the  full.     This  makes  that  fulness  ol^  joy. 


those  pleasures  for  evermore,  that  are  at  God's  right  hand 
or  in  his  power,  to  dispose  of,  in  eternal  communication, 
Psal.  xvi.  ult.  Thus  you  have  some  account  of  the  object, 
privative  and  positive,  what  is  to  be  left,  and  whom  we 
are  to  come  to  ;  a  sinful,  mortal  body  to  be  left  with  a  vain 
and  wicked  world;  and  a  glorious  Lord  to  be  approached, 
so  as  to  be  with  him,  in  actual,  and  complacential,  and 
eternal  communion;  to  be  with  him,  not  as  spectators 
only,  but  partakers  of  that  glory  wherein  he  is.    Then, 

11.  We  are  to  consider  the  temper  and  disposition  itse.f, 
of  .serious  Christians,  and  of  the  faithful  ministers  of  Christ 
especially,  in  reference  to  this  state  of  the  objects.  And  it 
is  made  up  of  two  things, — 1.  Desire;  and — 2.  Estimation, 
or  judgment;  that  is  the  measure  of  the  former,  and  ac- 
cording whereto  that  desire  is  directed. 

1.  This  desire  is  iiieu/iia,  intense  desire,  earnest  desire, 
the  fervour  of  desire.  That  is,  as  to  myself  and  as  to  any 
concern  of  mine,  I  do  most  earnestly  desire  to  hi'  dissolved, 
and  to  be  with  Christ;  UtBvjiia  signifies  not  le.s  than  that. 
And  then, 

2.  The  judgment  that  is  made  of  the  case,  unto  which 
this  desire  is  conformable.  That  is,  that  to  be  with  Christ 
is  far  better,  far  better !  It  is  a  strange  emphasis,  that  is 
used  in  the  Greek  text,  to  express  this ;  for  there  are  two 
comparatives,  (iiXXoi'  nfiinaov ;  more  better,  with  a  mighty 
surplusage  besides  in  the  word  conjoined,  iroXXu.  I  desire 
to  he  dis.solved,  and  to  be  with  Christ;  which  is  better, 
better  by  much  ;  or  incomparably  better  ;  better  above  and 
beyond  all  comparison.  One  comparative  would  not  serve 
the  turn,  but  he  adds  another,,  and  then  superadds  a  vast 
surplusage  over  and  above.  This  is  the  judgment  of  the 
ca.se,  according  to  which  this  desire  is  directed  and  mea- 
sured. And  now  for  the  reasons  of  this  temper  and  pos- 
ture of  soul,  in  reference  to  this  state  of  the  case.  There 
are  divers  very  obvious. 

(1.)  That  this  is  most  agreeable  to  the  law  of  our  crea- 
tion, to  desire  and  covet  the  most  perfect  state,  whereof  we 
are  capable.  It  is  an  unnatural  thing  not  to  do  so,  not  to 
covet  the  perfection  of  that  state,  that  we  can  finally  attain 
to.  Nature,  in  all  creatures,  tends  to  perfection  ;  it  is  a 
monstrous  disorder  in  nature,  for  any  creature,  if  it  be 
capable  of  choice,  to  choose  a  state  beneath  the  highest 
perfection  whereof  it  is  capable.    And, 

(2.)  It  is  most  suitable  to  the  design  of  our  redemption, 
whether  we  consider  the  private  object,  unto  which  our  re- 
demption refers,  or  the  positive.  The  privative  object,  this 
world,  that  we  are  to  forsake  and  leave,  with  this  flesh,  that 
con-naturalizes  us  to  this  world.  Christ  gave  himself  for 
us,  to  deliver  us  from  this  present  evil  world.  Gal.  i.  4. 
As  for  his  redeemed  ones,  those  for  whom  he  gave  himself, 
he  is  willing  they  should  be  here  awhile;  but  he  gave  him- 
self for  them,  that  they  might  not  be  here  always;  that  he 
might  fetch  them  out  of  this  horrid  abyss  of  darkness,  im- 
purity, and  death. 

And  if  you  look  to  the  positive  object,  our  Lord  died  to 
bring  us  to  God,  1  Pet.  iii.  18.  He  suffered  once,  the  just 
for  the  unjust,  for  this  purpose.  He  will  never  desist,  till 
he  have  brought  us  quite  home  to  God.  And  it  became 
him,  by  whom  are  all  things,  and  for  whom  are  all  things, 
in  bringing  many  sons  to  glory,  to  make  the  Captain  of 
their  salvation  perfect  by  sufferings,  Heb.  li.  10.  He  suf- 
fered, and  those  suflferings  he  underwent  were  the  price  of 
our  redemption  ;  and  for  this,  to  bring  the  many  sons  to 
slory,  that  were  to  be  brought.  And  it  becomes  him,  that 
made  all  things  by  himself,  and  for  himself  to  bring  about 
his  great  and  glorious  design  this  way  ;  to  make  the  Cap- 
tain of  our  salvation  perfect,  that  is,  perfectly  master  of  his 
design.  And  Rev.  v.  9.  we  are  told,  that  the  Lamb  that 
was  slain,  was  slain  on  purpose,  that  he  might  redeem  us 
to  God  by  his  blood ;  that  he  might  be  capable  of  saying  at 
last,  I  have  shed  my  blood,  and  it  has  not  been  in  vain; 
here  I  have  brought  back  thy  wandering  strays  to  thee,  that 
were  separate,  that  had  gone  off  He  has  redeemed  them 
to  God  by  his  blood :  they  were  gone  ofi"  from  God ;  and 
he,  in  this  way,  fetches  them  back  to  God  ;  never  reckon- 
ing his  work  finished,  till  he  can  say.  Here  am  I,  and  the 
children  thou  hast  given  me. 

(3.)  This  mo.st  fully  answers  the  Gospel  call,  under 
which  we  continually  are,  as  to  both  the  parts  of  the  ob- 
ject, the  privative  and  positive.     By  the  Gospel  we  are 


076 


A  FUNERAL  SERMON  ON  THE 


called  out  of  the  world.  This  is  carried  in  the  very  notion 
of  the  church,  it  consists  of  a  people  called  out  of  the 
world.  And  that  call  is  not  finished  till  we  are  quite  out ; 
but  we  must  be  out  in  the  inclination  of  our  minds ;  to  be 
gone  from  this  world,  that  we  may  be  with  the  Lord. 
And  as  to  the  positive  part  of  the  Gospel  call,  the  final 
term  of  it  is  the  eternal  glory.  The  God  of  all  grace  has 
called  us  to  his  own  eternal  glory  by  Jesus  Christ,  1  Pet. 
V.  10. 

4.  This  is  most  suitable  unto  the  aim  and  tendency  of 
the  new  creature,  which  is  indeed  the  effect  of  the  Gospel 
call ;  wheresoever  it  comes  to  be  efl%ctual  calling,  the  new 
creature  is  the  product.  This  is  the  genius  of  the  new 
creature,  to  a.spire  upwards.  They  that  have  received  the 
first-fruits  of  the  Spirit  groan  within  themselves  ;  groan  as 
under  a  pressure,  or  burden ;  to  be  loosened  from  this 
world,  from  this  earth,  and  from  these  bodies ;  and  to  par- 
take in  the  glory  of  the  sons  of  God,  manifested  in  the  pro- 
per season  of  their  manifestation,  Rom.  viii.  19.  compared 
with  the  23rd.  And  as  they,  that  in  the  work  of  the  new 
creation  are  what  they  are,  new  creatures  as  being  born 
from  heaven  ;  so  they  are  born  for  it.  Except  a  man  be 
born  Hi/aBii',  from  above,  he  cannot  enter  into  nor  see  the 
kingdom  of  God,  John  iii.  3,  5.  He  is  born  for  this  hea- 
venly stale,  when  he  is  regenerate,  when  he  is  made  a  new 
creature,  that  he  may  be  capable  of  entering  into  this  king- 
dom. And,  1  Pet.  'i.  3.  Blessed  be  God,  the  Father  of 
our  Lord  Jesus  Christ,  who  has  begotten  us  again  to  a 
lively  hope,  to  an  inheritance  incorruptible,  and  undefiled, 
and  that  fadeth  not  away,  leserved  in  heaven  for  us.  There 
are  principles  inlaid  in  the  work  of  the  new  creature,  which 
dispose  the  soul  God-ward,  and  heaven-ward.  Hereby 
they  are  made  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light,  as  that  in  Col.  i.  12.  And  to  suppose 
that  there  should  be  a  new  creature  without  such  a  dispo- 
sition as  this,  is  to  suppose  the  new  creature  to  be  the  most 
unnatural  creature  under  heaven.  It  must  have  disposi- 
tions in  it  suitable  to  its  nature,  and  to  that  state  that  it  is 
designed  ultimately  for  ;  as  every  other  creature  is  suited 
to  the  place  and  state  it  is  to  hold  in  the  creation  of 
God. 

But  then  as  to  what  is  more  peculiar  to  ministers,  they 
have  more  reason  than  others  for  this  temper  and  disposi- 
tion of  spirit,  both  as  they  know  more,  generally,  of  the 
difl5culties  of  the  world,  and  should  be  supposed  to  know 
more  of  the  state  of  the  other  world,  than  the  generality  of 
other  men  do.  Their  toil,  and  labour,  and  travail,  while 
they  are  here  in  this  world,  is  like  to  be  more :  read  at 
leisure  1  Cor.  iv.  9 — 13.  with  2  Cor.  vi.  4,  5.  They  have 
many  more  uncomfortable  things  to  exercise  them ;  espe- 
cially the  small  success  of  their  labours,  that  they  often 
do  but  sow  the  wind,  and  sometimes  reap  the  whirlwind, 
and  may  be  glad  to  depart  on  this  accoimt.  And  it  is  to 
be  supposed  too,  that  they  should  know  more  of  the  other 
world  ;  for  they  are  more  obliged  to  be  daily  conversant 
there  ;  their  constant  business  has  a  steady  direct  tendency 
thitherward:  and  therefore  as  this  cannot  but  be  the  tem- 
per of  serious  Christians,  it  is  to  be  much  more  so  of  the 
faithful  ministers  of  Christ. 

And  therefore  to  draw  to  a  conclusion,  and  shut  up  all 
with  some  use,  we  may, 

I.  Infer  from  it,  the  greatness  of  that  capacity  which 
belongs  to  an  intelligent  immortal  spirit,  that  it  is  capable 
of  such  a  state,  as  being  glorified  with  the  Lord  Jesus 
Christ  in  that  high  exaltation  of  his  ;  'tis  a  state,  whereof 
the  human  spirit  is  capable.  It  is  indeed  very  unapt,  very 
indisposed,  till  the  regenerating  work  take  place,  till  the 
Divine  Spirit  have  moulded  it  to  that  state;  but  then,  in 
the  mean  time,  there  is  a  capacity,  a  ground-work,  upon 
which  the  Divine  Spirit  does  operate,  by  enlightening  the 
mind,  and  enlarging  the  will,  and  refining  and  defecating 
the  affections,  and  implanting  celestial  principles,  that  do 
all  dispose  it  heaven-ward.  But  in  the  mean  time,  it  is  a 
useful  reflection  for  every  intelligent  spirit,  that  inhabits 
mortal  flesh,  to  consider,  what  do  I  here  1  While  it  is  my 
lot  to  be  yet  inhabiting  this  flesh,  am  I  only  to  mind  the 
things  of  the  flesh  1  I  am  capable  of  an  abode  above,  with 
the  blessed  glorious  Lord  of  all ;  with  him  my  greater  con- 
cernments do  now  lie,  Col.  iii.  I,  2.  And, 
^  2.  It  further  lets  us  see  the  wonderful  love  of  God  in 


Christ,  that  he  should  desigii  such  mean  abject  creatures 
as  we  to  such  a  state;  that  is,  that  when  we  depart,  and 
leave  this  world,  we  are  to  be  with  Christ.  O  kind  design ! 
What  admirable  love  is  this,  that  he  will  not  have  his  own 
to  be  always  at  a  distance  and  far  from  him  !  When 
Christ,  who  is  our  life,  shall  appear,  then  shall  ye  also  ap- 
pear with  him  in  glory,  in  that  of  Col.  iii.  4.  And  again, 
further, 

3.  We  may  infer  hence,  that  holiness,  wherever  it  comes 
to  have  place,  does  comprehend  and  include  in  it  divine 
wisdom,  so  as  to  make  persons  capable  of  judging  right, 
or  making  a  true  estimate  of  things,  which  are  more  valu- 
able, and  which  are  less.  Till  the  sanctifying  work  of 
God's  Spirit  take  place  in  the  minds  and  hearts  of  men, 
they  judge  like  fools;  they  say  a  portion  here  on  earth  is 
better,  let  us  dwell  always  amidst  the  darkness  and  death 
of  this  lower  world,  and  let  them  be  with  Christ  that  will. 
But  says  a  gracious  spirit,  to  be  with  Christ  is  far  better, 
incomparably,  beyond  all  comparison  better,  and  therefore 
let  us  depart,  and  be  with  him,  as  to  any  interest  and  con- 
cern of  ours.  And  this  being  so,  it  is  of  the  greatest  con- 
sequence to  us  imaginable,  for  all  of  us  to  endeavour  to 
get  this  temper  of  spirit  made  habitual  to  ourselves;  for  it 
is  a  thing  of  dreadful  importance,  to  find  the  temper  of  my 
mind  and  soul  difl^er  from  that  of  all  good  Christians  that 
ever  were,  or  ever  shall  be.  It  is  one  thing  indeed,  to  be 
willing  to  have  the  height  of  our  happiness  deferred  for 
common  good ;  but  it  is  quite  another  thing,  to  desire  to 
stay  here,  because  I  love  this  world  better,  and  when  the 
practical  judgment  of  our  souls  is,  I  had  rather  be  here ; 
when  not  any  concern  for  the  interest  of  Christ,  or  design 
of  doing  him  .service  here,  does  reconcile  me  to  an  earthly 
state;  but  my  own  temper  and  spirit  is  such,  that  I  can- 
not endure  the  thoughts  of  a  remove.  And  let  me  insist 
here  a  little.  When  the  best  are  continually  going;  and 
though  the  worst  do  not  go  the  same  way,  they  are  going 
hence  too,  departing  from  hence ;  not  to  be  willing  to  fol- 
low !  To  have  a  desire  running  counter  lo  the  stream  and 
course  of  nature,  in  all,  and  the  current  of  grace  in  the  best, 
is  very  unaccountable  ;  and  wherein  we  should  by  no 
means  tolerate  ourselves.  An  irrational  desire  of  what 
we  see  to  be  impossible  ;  a  desire  that  fights  against  neces- 
sity, which  will  be  too  hard  for  us,  and  will  overcome  at 
last,  as  to  the  term  from  which,  an  abode  here ;  and  an 
unholy  desire,  in  respect  of  the  term  to  which,  viz.  not  to 
be  with  Christ ;  such  a  desire  we  should  no  more  endure 
in  ourselves,  than  fire  in  our  bosoms.  To  have  such  an 
excellent  person  gone  from  amongst  us,  as  is  lately  gone ; 
but  to  have  no  disposition  to  follow  I  You  loved  him 
well,  and  you  loved  to  hear  him  preach  of  heaven,  but  you 
cannot  endure  the  thoughtsof  going  where  he  is  gone!  Is 
this  wein  The  world  is  dying,  and  you  would  live!  Miser 
est  quicumque  non  vult  mnndo  seciim.  moricnte  mori,  Sen. 
Trag.  What  a  wretched  miscreant  is  he,  that  would  be 
an  exception  from  all  mankind !  and  cannot  be  content 
to  die,  when  the  whole  world  is  dying  with  him  !  And  for 
Christians  united  with  Christ,  they  are  such  in  whose 
hearts  there  is  a  rooted  propension  towards  him,  so  as  to 
covet  his  presence  above  all  things.  Rev.  xxii.  The  Spirit 
and  the  bride  say,  Come,  come.  Lord  Jesus ;  either  come 
and  take  us  to  thee,  or  come  and  manifest  thyself  to  us. 
Consider  then,  how  absolutely  necessary  it  is,  if  there  be 
this  terrene  temper  of  spirit,  to  get  it  changed.     For, 

(1.)  While  it  remains,  it  countermines  the  sum  of  re- 
ligion. All  Christianity  runs  counter,  in  the  whole  design 
of  it,  to  this  temper  of  spirit,  for  it  terminates  on  the  other 
world.  But  when  all  our  thoughts  and  designs  terminate 
on  this  world,  what  a  dismal  thing  is  it !  to  have  a  temper 
and  disposition  in  me,  wholly  repugnant  to  the  design  of 
the  Christian  religion,  which  is  but  to  draw  people  ofi' 
from  this  world,  and  to  fit  them  for  another. 

(2.)  It  will  infer,  in  the  next  place,  that  whenever  any 
die,  they  must  die  just  after  the  same  manner  that  wicked 
men  do,  a  violent  death  ;  be  torn  away  from  their  earthly 
station.  He  shall  pluck  him  out  of  his  dwelling-place, 
and  root  him  out  of  the  land  of  the  living,  as  the  Psalmist 
speaks,  Psalm  Hi.  5.  This  is  dying  a  violent  death  ;  our 
hearts  do  not  consent,  we  cannot  go  but  as  we  are  torn  up 
by  the  roots,  and  plucked  out  of  our  dwelling-places.  This 
is  quite  another  thing  from  that.  Now  lettest  thou  thy  ser- 


DEATH  OP  MR.  RICHARD  ADAMS. 


977 


vant  depart  in  peace  ;  and  this  desiring  to  be  dissolved, 
and  to  be  with  Christ.     And  It  signifies, 

(3.)  Our  not  yet  having  taken  God  for  our  God ;  for  our 
taking  him  to  be  our  God,  and  to  be  our  best  good.  Is  the 
same  thing.  If  God  be  not  our  best  good,  he  Is  not  our 
God ;  and  can  we  choose  to  be  willing  to  be  at  an  eternal 
distance  from  our  best  good  1  It  must  signify,  that  the 
love  of  God  has  no  place  In  us,  sincere  love,  true  love  to 
Christ,  for  It  is  never  true,  If  It  be  not  supreme.  But  it  is 
the  greatest  absurdity  imaginable,  that  I  should  supremely 
love  one,  that  I  desire  never  to  be  with,  or  enjoy.  I  shall 
only  add,  with  reference  to  the  sad  occasion  that  lies  in 
view  before  us,  that  what  Instances  we  meet  with  of  this 
kind,  should  leave  their  several  correspondent  effects  and 
impressions  upon  our  spirits,  partly  of  lamentation,  and 
partly  of  Imitation,  and  partly  of  peaceful  submission 
and  satisfaction  in  the  issue,  however  grievous  it  be  to  us. 

1.  Of  Lamentation.  It  is  a  much  to  be  lamented  thing, 
when  such  go,  as  that  reverend  and  worthy  person  that  is 
lately  gone  from  amongst  you.  For  this  temper  of  spirit 
being  supposed,  by  how  much  the  more  there  was  of  the 
conjunct  disposition  to  have  been  content  to  have  staid 
longer  for  public  good  ;  this  speaks  so  much  the  more  of 
an  excellent  spirit :  when  desires  are  so  fervent  after  the 

Eurityand  perfection  of  the  heavenly  state,  that  nothing 
ut  sincere  devotedness  to  the  interest  of  God  in  Christ, 
could  make  them  patient  of  longer  abode  on  earth.  'Tis  a 
respect  to  God  that  either  draws,  or  detains  them,  nothing 
but  what  is  divine  inclines  them  either  way:  either  the 
enjoyment  of  God  above  or  his  further  service  here  below. 
That  is  an  excellent  spirit  that  lies  under  such  influences. 
And  the  higher  was  the  excellency  of  such  a  man,  the 
greater  is  the  loss  of  him.  The  more  he  desired  heaven, 
within  such  limits,  the  greater  was  his  value,  and  with  so 
much  the  brighter  lustre  he  shone  on  earth.  There  is  much 
of  God  conspicuous  in  such  a  man.  And  it  was  not  a 
little  of  him  that  was  observable  in  this  worthy  person. 
Such  a  course  as  his  was,  that  even  course,  that  peaceful 
course,  wherein  was  so  eminent  devotedness  to  God,  and 
benignity  towards  man,  showed  his  spirit  wa.s  touched  by 
the  one,  for  the  other.  It  could  not  be,  but  by  influence 
from  heaven,  that  he  so  steadily  tended  thitherward  him- 
self, and  was  only  willing  to  stay  so  long  out  of  it,  that  he 
might  invite  and  draw  on  as  many  as  he  could  with  him 
thither.  Hereby  he  appeared  so  much  the  more  attem- 
pered to  the  heavenly  state,  and  that  world  where  divme 
love  governs,  making  a  man  by  how  much  the  more 
strongly  he  was  attracted  himself  by  it,  so  much  the  more 
desirous  to  attract  others.  It  is  what  such  a  one  has  about 
him  of  God  on  earth,  that  makes  him  a  desirable  thing  to 
us  here ;  it  is  not  what  men  have  of  the  eartblv  spirit,  but 
what  they  have  of  the  Divine  Spirit,  that  makes  them 
useful,  both  by  their  labours  and  examples,  to  this  world 
of  ours ;  as  was  this  eminent  servant  of  Christ.  It  is  a 
great  thing,  to  have  one  pass  so  long  continued  course  as 
his  was,  with  so  equal  a  temper.  It  is  like  I  may  have 
known  him  longer  than  many  or  most  of  you  that  were 
not  related. 

About  fifty  years  I  remember  his  course,  and  our  con- 
versation was  not  casual  or  at  a  distance,  as  that  of  mere 
colleagues,  chosen  by  others,  but  as  friends  inward,  and 
chosen  by  ourselves.  Many  a  day  we  have  prayed  together ; 
conferred  and  taken  sweet  counsel  together ;  when  he  was 
at  once  an  example  and  ornament  to  his  college,  where  he 
lived  respected  and  beloved  of  all,  but  of  them  most,  who 
most  knew  him :  that  constant  serenity,  and  equality  of 
mind,  that  seriousness,  that  humility,  wherein  he  excelled, 
rendered  him  amiable  to  observers ;  and  therewith  that  in- 
dustry and  diligence  that  he  used  in  his  younger  days,  by 
which  he  laid  up  that  great  stock  of  learning  and  iisefiil 
knowledge,  that  made  him  (when  Providence  called  him 
to  the  city)  a  well-instructed  scribe,  capable  and  apt  to 
bring  out  of  his  treasury  things  new  and  old,  whereof 
there  is  and  will  be  a  long  extant  proof  in  his  judicious 
and  dilucid  expositions  of  the  epistles  to  the  Philippians 
and  the  Colossians,  which  was  the  part  he  bore  in  the  sup- 
plement to  thai  most  useful  work,  the  English  Annotations 
on  the  Bible,  by  the  Reverend  Mr.  Matthew  Pool.  In  the 
great  city  he  shcne  a  bright  and  burning  light,  till  many 
such  lights  were  in  one  day  put  under  a  bushel.  I  need  not 


tell  you  what,  or  how  black,  that  day  was.  And  then, 
though  he  was  constrained  to  desert  his  station,  he  did  not 
desert  his  Master's  work;  but  still  he  was  with  God,  and 
God  was  with  him ;  and  you  know  it,  I  doubt  not,  many  of 
you,  what  it  was  to  live  under  so  truly  evangelical  a  min- 
ister; to  have  doctrine  from  time  to  time  distilling  as  the 
dew,  and  dropping  upon  you,  such,  as  from  which  you 
might  perceive  how  great  was  his  acquaintance  with  the 
mysteries  of  Christ:  in  reference  to  those,  over  whom  he 
had  opportunity  to  watch,  it  was  undoubtedly,  if  it  were 
not  their  great  fault,  their  very  great  advantage. 

As  to  his  domestic  relations,  knowing  so  much  of  him, 
I  cannot  but  so  much  the  more  lament  their  loss:  God 
will,  I  doubt  not,  be  the  bereaved  widow's  portion  ;  but  it 
ought  with  tenderness  to  be  considered,  what  it  was  for 
one  person  to  lose  successively  two  such  helps,  as  this  and 
her  former  husband  were,  (who  was  also  in  another  uni- 
versity, my  former  and  most  inward  friend,  that  worthy 
man  Mr.  Thomas  Wadsworth,)  both  eminent  instruments 
in  the  church  of  Christ.  And  this  has  been  more  eminently 
remarkable  concerning  him  that  is  lately  gone,  that  the  re- 
lations of  the  family,  to  whom  he  was  not  naturally  related, 
the  branches  from  another  root,  yet  had  that  apprehension 
of  his  love  and  care  of  them,  and  of  their  own  loss,  as  to 
desire  this  public  testimony  might  from  them  remain  of 
him,  that  he  was  to  them  as  tender  a  father,  as  if  he  had 
been  a  natural  one  :  such  fathers-in-law  are  seldom  known, 
and  therefore  it  ought  to  be  mentioned,  as  that  which  may 
signify  somewhat  towards  the  embalming  of  his  memory 
among  you.  Graces,  when  diffused,  give  their  pleasant 
relishes  to  all  that  any  way  partake  of  them. 

What  follows  was  delivered  in  writing  into  my  hands 
to  be  inserted,  by  a  dear  relation  of  his. — His  humility  and 
self-denial  were  eminently  conspicuous  in  his  taking  upon 
him  the  care  and  charge  of  so  small  and  poor  a  people, 
and  continuing  with  them  to  the  damage  of  his  own  es- 
tate, though  he  had  considerable  offers  eLsewhere.  His 
meekness,  as  it  was  very  visible  in  all  his  conversation,  it 
was  singularly  showed  in  his  bearing  and  passing  by  slights 
and  affronts,  even  from  tho.se  he  had  very  much  obliged, 
taking  off  the  resentments  that  his  friends  had  of  the  in- 
juries of  that  kind  put  upon  him,  by  abasing  himself,  say- 
ing, I  am  an  unworthy  creature,  I  deserve  no  better.  His 
candour  every  one  was  certainly  made  sensible  of,  who 
should  offer  to  speak  any  thing  reflectingly  about  any  per- 
son behind  their  backs,  for  he  was  sure  to  vindicate  or  le- 
nity in  this  case,  as  far  as  he  could. 

When  labours,  weakness,  and  age  had  worked  out  his 
strength  of  body,  there  was  never  any  thing  appeared  so 
manifestly  to  trouble  him,  as  being  necessitated  to  desist 
from  constant  preaching. — And  notwithstanding  all  tem- 
poral discouragements  he  met  with  in  the  course  of  his 
ministry,  his  mind,  to  the  very  last,  was  to  have  both  his 
sons  brought  up  to  it.  During  the  short  lime  of  his  last 
illness,  when  his  head  appeared  somewhat  disordered  in 
other  things,  by  the  pains  that  were  upon  him,  it  was  ob- 
.servable,  that  he  always  showed  himself  sensible  in  hear- 
ing or  discoursing  about  any  thing  religious  ;  being  among 
other  things  discoursed  with  by  his  brother  about  the  dis- 
charge of  his  ministry,  he  answered,  he  hoped  he  had  en- 
deavoured to  serve  God  faithfully,  and  sincerely,  though 
he  had  been  an  unprofitable  servant.  About  five  hours  be- 
fore his  death,  he  said,  God  is  my  portion  ;  and  desired 
those  about  him  to  join  with  him  in  prayer,  wherein  he 
expressed  himself  very  suitably  to  his  case  as  a  dying  man, 
concluding  thus:  "Grant  that  when  this  earthly  taberna- 
cle is  di.^solved,  I  may  be  taken  to  those  mansions  not 
made  with  hands,  eternal  in  the  heavens." 

As  his  life  was  calm  and  serene,  so  was  his  dying,  for 
though  throughout  his  sickness  he  was  all  along  appre- 
hensive of  approaching  death,  there  was  no  ruffle  upon 
his  spirit,  of  which  he  himself  then  gave  this  accoimt,  "  I 
know  in  whom  I  have  believed." 

2.  Of  Imitation.  And  as  such  strokes,  when  they  come, 
ought  to  be  lamented,  they  that  by  such  strokes  are  taken 
away,  ought  to  be  imitated.  The  example  remains  ;  you 
have  the  idea  left ;  you  know  how  such  a  one  lived,  how 
he  walked,  how  he  conversed  with  his  family,  how  he  con- 
versed with  you  as  he  had  occa-sion  :  that  excellent  spirit 
he  discovered  in  all,  how  much  of  an  imitable  example  has 


978 


A  FUNERAL  SERMON  ON  THE 


it  given  to  all  those  that  are  capable  of  imitating  and  re- 
ceiving instruction  that  way  1 

3.  Of  Satisfaction.  But  it  ought  also  to  have  the  effect 
of  satisfaction  in  the  divine  pleasure.  When  such  a  blow 
as  this  comes,  do  not  repine,  peacefully  submit,  though  it 
carry  smartness  and  severity  with  it.  You  ought  to  feel  it, 
but  yet  notwithstanding  to  receive  it  with  submissive  si- 
lence, to  be  dumb,  and  not  open  your  mouths,  remember- 
ing who  hath  done  it,  and  that  it  is  the  disposal  of  wisdom 
that  cannot  err,  as  well  as  of  power  that  cannot  be  re- 
sisted, and  of  kindness  and  goodness  that  has  its  grateful- 
ness to  this  departed  servant  of  his.  For  consider,  that 
notwithstanding  his  willingness  to  have  stayed  longer,  if 
his  Lord,  whose  he  was,  and  whom  he  served,  had  thought 


fit ;  yet  this  could  not  but  be  his  habitual  sense,  to  desire 
to  depart,  and  to  be  with  him,  which  was  far  better.  And 
if  Christ  be  pleased,  and  he  be  pleased,  why  should  we  be 
displeased  ■? 

This  was  the  will  of  Christ,  declared  by  his  word,  as  to 
the  thing,  John  xvii.  24.  Father,  I  will,  that  those  that 
thou  hast  given  me,  be  with  me  where  I  am,  to  behold  my 
glory.  And  declared  by  the  event  as  to  the  time.  And 
his  will,  both  because  it  was  Christ's,  and  because  it  was 
best.  Who  are  we  that  we  should  oppo.se  our  will  to  so 
kind  a  will  on  Christ's  part,  and  so  well-pleased  a  will  on 
his  part  7  or  that  a  dissatisfaction  should  remain  with  us, 
as  to  what  there  is  with  Christ,  and  him,  so  entire  satis- 
faction 1 


A    FUNERAL    SERMON, 

FOR  THAT  EXCELLENT  MINISTER  OF  CHRIST,  THE  TRULY 
REV.  WILLIAM  BATES,   D.    D. 

WHO  DECEASED  JULY  14th,  1699. 


RIGHT  NOBLE  WILLIAM,  DUKE  AND  EARL  OF  BEDFORD ;  MARttUIS  OF  TAVISTOCK, 
LORD  RUSSEL,  BARON  RUSSEL  OF  THORNHAUGH, 

LORD  LIEUTENANT  OF  THE  COUNTIES  OF  MIDDLESEX,  BEDFORD,  AND  CAMBKIDGE ;   KNIGHT  OF  THE  MOST 
NOBLE  ORDER  OF  THE  GARTER,  AND  ONE  OF  HIS  MAJESTY'S  MOST  HONOURABLE  PRIVY  COUNCIL. 

May  rr  please  your  Grace, 
The  peculiar  and  just  respect  which  your  grace  has  long  had  for  the  worthy  person,  whose  much  lamented  decease 
occasioned  the  following  discourse,  easily  induced  me  to  believe,  it  would  not  offend  your  Grace,  that  your  illustrious 
name  is  prefixed  to  it.  As  it  also  was  the  sense  of  his  mournful  relict,  that  it  could  be  no  less  than  your  Grace's  right, 
such  a  memorial  should  be  extant,  of  the  favourable  aspects  wherewith  you  have  been  pleased  to  honour  this  her  so  dear 
relative.  Nor  can  it  be  suitable  to  the  noble  amplitude  of  your  truly  great  mind,  that  it  should  be  told  the  world  you 
knew  how  to  value  true  worth,  where.soever  you  found  it.  Not  confining  your  respects  to  any  party ;  or  distinguishing 
men  by  any,  when  especially  the  parties  themselves  are  distinguished  by  marks,  which  they  who  wear  them  count  in- 
different, and  which,  therefore,  must  be  understood  to  make  men  neither  better  nor  worse.  And  if  they  who  wear  them 
not,  count  otherwise,  though  they  should  be  mistaken  in  their  judgment,  after  their  having  endeavoured  to  the  uttermost, 
to  be  rightly  informed ;  their  sincerity,  accompanied,  and  evidenced,  by  great  self-denial,  must  in  the  account  of  so 
equal  and  candid  a  judge,  as  your  Grace,  far  outweigh  so  light  a  mistake,  in  so  small  matters.  Such  differences  will 
be  easily  tolerable,  where  there  is  that  mutual  charity,  as  neither  to  think  a  difi'erentjudgmenf  to  be  bribed  with  digni- 
ties, and  emoluments,  on  the  one  hand ;  nor  to  be  perverted  by  humour,  and  affectation  of  singularity,  on  the  other. 

The  reverend  Doctor's  great  candour,  and  moderation,  in  reference  to  the  things  wherein  he  halh  been  constrained  to 
differ  from  many  excellent  persons  ;  and  his  remoteness  from  any  disposition  to  censure  them  from  whom  he  differed, 
have  been  these  many  years  conspicuous  to  all  that  knew  him.  The  apprehension  having  been  deeply  inwrought  into 
the  temper  of  his  mind,  that  the  things  wherein  only  it  could  be  possible  for  truly  good  men  to  differ,  must  be  but  trifles, 
incomparisonof  the  much  greater  things,  wherein  it  was  impossible  for  them  not  to  agree.  And  I  no  way  doubt,  but  the 
things  for  which  your  Grace  most  deservedly  valued  this  excellent  per.son,  were  such  as  have  in  them  an  inherent  and 
immutable  goodness ;  not  varying  with  times,  or  the  changeable  posture  of  secular  affairs ;  but  which  must  be  the 
same  in  all  times.  Nor  appropriate  to  persons  of  this  or  that  denomination,  but  that  may  be  common  to  persons  sin- 
cerely good,  of  any  denomination  whatsoever.  Whereupon  the  testimony  your  Grace  hath  from  time  to  time  given 
of  your  value  of  him,  on  such  an  account,  must  have  redounded  to  yourself;  have  reflected  true  honour  on  your  own 
name  ;  .shown  your  discerning  judgment  of  persons  and  things  ;  and  entitled  you  to  his  prayers  ;  which,  I  hope,  have 
been  available  to  the  drawing  down  of  blessings  on  yourself  and  your  noble  family. 

Unto  whose  must  his  prayers  also  be  added,  for  the  same  purposes;  who  is  with  greatest  sincerity,  and  under  many 
obligations 

Your  Grace's  most  obedient, 

and  most  humble  servant, 

JOHN  HOWE. 


DEATH  OF  DR.  WILLIAM  BATES. 


979 


It  is  grievous  to  me  to  tell  you,  in  whose  room  and  stead 
I  do  now  stand  in  this  place  this  day.  Nor  do  I  need ; 
you  can  tell  yourselves,  observing  the  stated  courses  and 
alternations  held  in  this  lecture,  that  if  the  counsels  of 
heaven  had  agreed  with  our  desires  and  hopes  on  earth, 
this  is  the  day,  this  is  the  hour,  wherein  you  had  again 
seen  the  face,  and  heard  the  voice,  of  that  excellent  servant 
of  Christ,  whom  we  now  lament  as  lost  to  us,  and  dead 
out  of  our  world.  Not  absolutely  dead  ;  for  God  who  is 
his  God  for  ever  and  ever,  is  not  the  God  of  the  dead  but 
of  the  living.  Dying  out  of  this  world,  he  was  born  into 
the  other.  But  in  that  sense  wherein  he  is  dead  to  us,  and 
this  world  of  ours,  what  remains  but  that  we  agree  to  say. 
Let  us  die  with  him'!  And  these  are  the  words,  which  if 
God  will  graciously  alTord  us  his  help  aud  presence,  we 
may  fruitfully  entertain  ourselves  with,  upon  this  sad  oc- 
caision  at  this  time :  you  will  find  them  in — 


John  xi.  16. 

Then  said  Thomas,  ickiclt  is  called  Didymus,  unto  Ms  fellow- 
disciples,  Let  us  also  go,  that  tee  may  die  with  him. 

The  history  to  which  these  words  belong,  contains  so 
illustrious  and  instructive  an  instance  of  the  Redeemer's 
power  over  both  worlds,  and  so  plainly  shows,  that  he 
could  at  his  pleasure,  translate  men  out  of  the  one  into 
the  other,  as  might  best  serve  the  proper  purposes  of  his 
redemption,  that  it  can  never  be  unseasonable  to  us  to 
consider  it,  who  are  always  subject  to  the  same  power. 
And  it  is  very  especially  seasonable  at  this  time,  when  we 
have  reason  enough  to  re-consider  his  late  use  of  this 
power,  in  another  kind,  less  grateful  to  us,  but  not  less 
wise  or  just  in  itself;  not  the  recalling  of  one  out  of  the 
other  world  into  this,  but  the  calling  away  of  one  out  of 
this  world  into  the  other;  the  translating  of  this  excellent 
person  from  among  us,  whose  longer  abode  here  had  been 
highly  desirable,  as  his  removal  is  most  bitterly  grievous, 
and  must  have  been  intolerable,  were  it  not  that  though 
this  is  not  the  same  act,  it  is  an  act  of  that  same  power  over 
lives,  which  in  all  its  exertions  we  are  always  to  behold 
with  the  same  profound  adoring  silence,  and  a  disposition 
of  mind  to  receive  instruction  from  it,  whether  it  be  plea- 
sing to  us,  or  displeasing.  I  will  make  no  apology  for  my 
recalling  your  thoughts,  so  long  after,  to  this  sad  theme. 
Our  mutual  endearedness,  his  condescending  affection  to 
me,  and  my  reverential  affection  to  him,  were  so  generally 
known  to  those  that  knew  either  of  us,  that  it  might  be 
expected  I  should  take  some  public  notice  of  this  severing 
stroke;  and  I  may  suppose  my  circumstances  to  be  .so 
known,  that  it  is  obvious  to  every  one  to  understand  I 
could  do  it  no  sooner. 

It  will  not  be  unuseful  to  make  some  brief  reflection 
upon  this  miraculous  work  of  our  Lord,  and  thence  return 
to  the  special  subject,  which  I  desire  your  thoughts  may 
be  fixed  upon,  as  mine  have  been.  It  was  the  most  me- 
morable of  all  our  Lord's  works  of  this  kind,  yet  not 
mentioned  by  the  other  evangelists ;  lest,  as  is  supposed, 
it  should  revive  the  Jewish  malice  against  Lazarus  ;  who, 
as  Epiphanius  tells  us,  was  reported  to  have  lived  thirty 
years  after,  within  which  time  the  others  had  all  written, 
whereas  this  evangelist  wrote  not,  till  after  his  final  de- 
cease. It  was  wrought  for  the  same  great  end,  for  which 
all  his  wonderful  works  were  done  and  written,  generally, 
for  the  glory  of  God,  as  is  intimated,  ver.  4,  and  particu- 
larly, as  this  evangelist  tells  us,  chap.  xx.  20,  21.  That 
we  might  believe  that  Jesus  was  the  Christ,  the  Son  of 
God,  and  that  believing  we  might  have  life  through  his 
name.  And  though  they  all  had  this  design :  this  towards 
the  end  of  his  course,  seems  meant  for  the  last  and  con- 
clusive stroke,  having  a  brighter  and  more  conspictious 
appearance  of  the  Divine  glory  in  it,  for  a  fuller  and  more 
convictive  demonstration,  that  he  was  the  Son  of  God,  and 
the  Messiah,  as  he  gave  himself  out  to  be.  And  all  things 
were  designed  in  the  aptest  subserviency  hereto ;  that 
once  for  all,  this  long  disputed  point  might  be  put  out  of  all 
doubt. 

For  this  end  it  is  ordered,  that  Lazarus  should  at  this 


time  fall  sick.  Nothing  more  appeareu  to  human  prospect, 
but  that  the  disease  befell  him  according  to  the  common 
course  of  natural  causes:  but  says  our  Lord,  hissiclcness 
is  not  unto  death;  viz.  as  the  final  and  permanent  event 
or  design  of  it;  but  for  the  glory  of  God,  that  the  Son  of 
God  might  be  glorified  thereby,  ver.  4.  God's  counsels  lie 
deep,  not  obvious  to  common  view.  When  such  a  servant 
of  God  is  fallen  sick,  we  know  not  what  he  intends  to 
bring  out  of  it.  His  glory  may,  in  his  own  way  and  time, 
so  much  the  more  brightly  shine  forth,  though  we  yet  dis- 
tinctly know  not  when  or  how.  Upon  this  account,  when 
our  Lord  not  only  heard  of  Lazarus's  sickness,  but  knew 
he  was  dead,  he  yet  defers  two  days,  even  though  he  knew 
him  to  have  been  at  least  two  days  dead  before :  so  that 
when  he  now  comes  to  the  place,  he  finds  him  to  have 
lain  four  days  in  the  grave,  ver.  17.  He  resolves  to  give 
so  much  the  greater  scope,  and  advantage,  to  the  glory  of 
the  Divine  power,  to  di.splay  and  evidence  itself.  He  de- 
fers, till  now  death  and  the  grave  were  in  full  dominion, 
that  his  conquest  might  be  the  more  glorious.  He  had 
before  raised  some  from  death,  none  from  the  grave.  The 
lamenting  relatives  were  now  in  despair  :  the  thoughts  of 
restitution  were  quite  laid  aside.  All  their  hopes  were 
buried  with  the  deceased  in  the  same  grave,  as  may  be 
collected  from  sundry  following  verses. 

In  the  like  despair,  not  long  after,  were  the  mournful 
disciples,  concerning  their  not  only  decea.sed  but  entombed 
Lord,  unto  whose  surprising  resurrection,  this  seems  a  de- 
signed prelude.  The  bereaved  relations,  and  their  com- 
forters, were  all  abandoned  to  sorrow,  and  drenched  in 
tears.  And  with  the  rest  we  are  told,  ver.  35,  that  Jesus 
wept.  But  why  was  thisl  Was  it  that  he  knew  not  his 
own  mind,  or  distrusted  his  own  power  1  He  had  given 
sufficient  intimation  of  his  own  purpo.se,  and  of  the  fore- 
sight he  had  of  the  certain,  glorious  issue  of  this  gloomy 
dark  providence.  'Tis  evident  therefore  for  what  he  wept 
not.  'Tis  not  so  obvious  to  conclude  for  what  he  wept. 
It  is  most  unworthy  of  him  to  suppose  his  was  feigned  sor- 
row, or  that  he  shed  hypocritical  tears.  Nor  was  this  the 
only  instance  of  his  weeping :  no,  no,  he  was  a  man  of 
sorrow,  acquainted  with  griefs ;  and  had  always  in  view 
sufficient  cause  of  real  soul-trouble,  as  this  is  called,  ver. 
33.  He  groaned  in  spirit  and  was  troubled.  It  must  be, 
by  the  contexture  of  the  evangelical  history,  near  the  time 
of  his  weeping  over  Jerusalem,  when  his  soul  was  filled 
and  taken  up  with  sad  and  mournful  themes. 

But  who  can  tell  what  thoughts  lay  deep  in  that  large 
and  comprehensive  mind  1  We  are  sure,  though  he  wept 
with  the  rest,  that  'twas  not  as  they  wept,  nor  from  the 
same  motives.  His  thoughts  were  not  as  their  thoughts, 
but  as  far  wider,  and  higher,  as  the  heavens  are  than  the 
earth.  We  have  no  way  to  know  what  his  thoughts  were; 
we  know  what  they  might  be.  He  saw  not  Jerusalem 
only,  but  all  this  world,  buried  in  sin  and  death.  He  could 
not,  as  the  second  Adam,  be  the  resurrection  and  the  life, 
as  he  speaks,  ver.  25,  without  beholding  with  a  compas- 
sionate heart,  the  impurities  and  miseries,  wherewith  it 
was  deluged  by  the  first.  And  he  had  now  enough  in 
view  to  discompose  his  pure  mind,  intent  upon  high  and 
great  things  ;  that  when  his  business  into  this  world  was 
to  prepare  men  for  another;  and  when  they  were  fit,  to 
translate  them  thither ;  even  they  that  professed  to  believe 
on  him,  should  no  more  understand  him;  that  his  kind 
and  great  design  should  be  no  more  grateful  to  them,  and 
so  slowly  enter  into  their  minds  and  hearts,  that  when  they 
saw  one  such  translation,  it  should  so  much  displease 
them,  and  they  so  little  relish  it,  as  to  be  all  in  tears  and 
lamentations  thereupon  ;  and  thereby  discover  such  an  af- 
fixedness  of  heart  and  spirit  to  this  present  world,  and 
state  of  things,  as  to  prefer  the  enjoyment  of  a  friend  on 
earth,  before  all  the  glories  of  the  heavenly  state ;  so  might 
their  immoderate  weeping  some  way  cause  his  tears.  But 
when  he  expressed  his  trouble  by  groans  and  tears,  he. sup- 
pressed the  causes  of  it,  and  goes  on  to  his  present  intend- 
ed work.  In  order  hereto,  ver.  39,  he  commands  the  grave- 
stone to  be  removed ;  neglecting  the  objection,  ver.  39. 
"  Bv  this  time  he  stinks." 

He  observed  with  a  compassionate  indulgence,  the  difli- 
dence  which  he  meant  .speedily  to  refute.  Nor,  because 
we  also  are  too  prone  to  prescribe  limits  to  the  Divine 


980 


A  FUNERAL  SERMON  ON  THE 


power,  ought  we  for  his  indulgence  to  be  the  less  severe 
to  ourselves.  Forgetting  the  transcendency  of  that  power, 
we  think  this  or  that  strange,  and  scarce  possible  to  be 
done,  because  we  too  highly  consider  the  equal  or  greater 
strangeness  of  what  wc  see  is  done.  We  count  things 
easy,  that  are  by  use  become  familiar  to  our  senses,  and 
apprehend  we  have  the  notion  of  them  clear,  and  how  they 
can  come  to  be  as  they  are  ;  not  having  e  ammed  or  in- 
quired whether  our  apprehensions  were  right  and  congru- 
ous, or  not.  Things  that  have  not  struck  our  sense,  mak- 
ing ourselves  and  even  our  sense  the  measure,  we  count 
impossible  and  unconceivable. 

By  the  course  of  nature  our  sense  hath  told  us,  a  body 
so  long  in  the  grave  must  be  putrid  and  stink.  But  who 
settled  that  course  of  nature  1  If  we  ascend  not  to  the 
original  cause,  the  fLtation  of  that  course  is  as  admirable 
and  unaccountable ;  if  we  do,  a  departure  from  it  is  as 
easy.  What  can  the  wisest  philosophers  conceive  of  the 
ditference  between  an  oflensive  smell  and  a  grateful,  but 
the  different  disposition  or  texture  of  the  particles  of  mat- 
ter, in  relation  to  the  sensorium,  or  the  receptive  organ  1 
When  what  the  different  disposition  is,  remains  aUogether 
unapprebensible,  and  what  no  man  can  tell.  We  go  away 
well  satisfied  concerning  what  we  see  happens  every  day, 
because  we  never  inquire  how  things  came  to  be  as  they 
are;  when  what  we  have  not  known  to  come  to  pass, 
though  not  more  difficult,  we  say  can  never  be.  Other- 
wise we  should  think  it  no  more  admirable,  or  difficult  to 
reduce  in  a  moment  the  parts  of  matter  to  such  a  sitiis,  as 
that  they  should  give  no  offence  to  the  sense  of  smelling, 
though  before  they  did,  than  it  was  to  the  same  power  so 
to  dispose,  that  in  one  sort  of  location,  they  should  give 
that  offence,  in  another  they  should  not,  and,  perhaps,  in  a 
third,  highly  gratify  and  please.  Thousands  of  like  in- 
stances might  be  given,  but  this  comes  now  in  our  way. 

The  world  is  ftill  of  miracles;  we  are  compa.ssed  about 
with  such,  and  are  such.  There  is  'tis  true  a  peculiar  no- 
tion of  them,  as  necessary  as  they  are  themselves;  signify- 
ing not  what  is  done  by  a  greater  power,  but  less  usual. 
As  such,  the  use  and  need  of  them  only  argues  the  infirm- 
ity of  our  minds,  sunk  into  earth  and  sense,  and  grown 
somnolent ;  whence  they  need  to  be  roused  by  surprising 
and  imcommon  things,  and  brought  to  consider,  that  he 
only,  who  could  fix  and  settle  the  so  steady  course  of  na- 
ture, could  alter  it,  and  make  it  forsake  its  wonted  tract: 
which  he  must  always  be  supposed  to  do,  for  some  very 
■weighty,  important  end  and  reason.  So  absolute  power 
being  ever  in  strict  connexion  with  the  most  perfect  wis- 
dom, and  therefore  claiming  to  be  the  more  earnestly  at- 
tended to,  and  considered  the  more  deeply.  To  that  power 
that  could  create  a  man,  'twas  equally  easy  to  perfume  a 
grave,  or  to  make  a  new  man  spring  up  out  of  it,  in  fresh 
strength,  comeliness,  and  vigour.  To  recompose  the  dis- 
ordered parts  of  a  body  turning  to  dust,  and  refit  it  for  the 
union  and  use  of  the  returning  soul ;  this  he  will  not  do 
often,  but  he  saw  a  just  and  valuable  reason  for  his  doing 
it  at  this  time. 

He  was  now  to  give  and  leave  behind  him  a  full  conclu- 
sive demonstration,  once  for  all,  of  his  being  the  Son  of 
God,  by  whom  the  worlds  were  made  ;  and  the  Christ,  or 
Messiah,  (the  great  controverted  pointof  that  time,)  which, 
V.  5.  is  called  glorifying  the  Son ;  who  for  asserting  this, 
was  calumniated  as  an  impostor  and  deceiver  of  the  people. 
He  was  to  give  a  specimen  of  his  power,  as  such,  over 
universal  nature,  and  that  he  could  at  pleasure  control  and 
counleimand  the  most  established  laws  of  it.  All  things 
being  put  under  that  notion,  as  he  was  the  Christ,  into  his 
hands,  and  all  power  given  him  both  in  heaven  and  earth, 
so  as  that  by  him  all  things  must  consist."  A  power  he  was 
to  use,  being  gradually,  and  at  last  perfectly,  to  make  all 
things  new.b  He  was  to  make  good  his  own  title,  I  am 
the  resurrection  and  the  life,'=  which  he  assumes  in  this 
context,  to  let  it  be  seen  he  was  no  vain  pretender ;  and 
that  it  was  no  vain  faith  that  should  be  placed  upon  him 
in  this  respect,  but  that  what  he  should  now  do,  as  to  one, 
he  was  equally  able  to  do,  in  the  fit  season,  for  every  one, 

a  John  )!u.  3.    Malt,  vxi-iii.  18.    Col.  i-  17.  b  Rev.  \xi.  5. 

c  Ver  25.  d  Chap.  v.  2S  c  Eph.  ii.  f  Isa.  »ivi.  19. 

e  where  Lazams's  soul  had  been  in  Ihe  mean  time,  was  too  light  a  mailer 
to  weigh  against  these  mighty  tilings  our  Lord  was  intent  upon.  His  con- 
cema  were  to  jield  and  bow  to  his  Lord  and  Master's  great  designs :    ne 


when  all  that  are  in  their  graves  should  hear  his  voice.4 
He  was  to  show  forth  a  resemblance  of  that  more  pecu- 
liar act  of  his  most  graciously  undertaken  office,  to  be 
a  spring  of  life  to  souls  morally  dead,  viz.  in  trespasses 
and  sins.«  To  give  this  divine  and  most  noble  kind  of  life! 
To  do  that  most  merciful  and  most  God-like  work  !  He 
was  to  take  away  all  cause  or  pretence  for  despair,  but 
that,  whereas  a  death  was  to  pass  upon  himself,  and  upon 
his  church  on  earth,  both  he  himself,  and  it,  with  his  dead 
body,  should  arise. f  Therefore  he  utters  that  mighty  com- 
manding voice,  at  which  rocks  and  mountains  tremble  and 
shiver,  and  which  all  the  powers  of  nature  must  obey; 
"Lazaru.s,  come  forth!"  and  he  comes  forth.  These  things 
we  now  lightly  touched,  hoping  they  maybe  of  further  use 
to  us  afterwards.^  We  expect  not  the  like  thing  in  our 
present  mournful  case ;  but  we  expect  greater  things ;  for 
which  we  are  to  await  our  Lord's  sea,son. 

In  the  mean  time  let  us  return  and  consider  what  is 
overtured  in  the  case  the  text  refers  to,  when,  as  to  any 
such  remedy,  the  mourning  friends  expected  as  little  as  we. 
Here  was  a  worthy  good  man  gone ;  a  friend  of  Christ, 
and  of  his  friends.  Christianity  gives  no  man  a  terrestrial 
immortality  ;  Christians,  even  the  best  of  them,  must  die 
as  well  as  other  men.  This  was  a  matter  taken  to  heart  by 
Christ  himself,  as  we  have  seen,  in  a  way  becoming  and 
worthy  of  him.  His  disciples  also  are  deeply  concerned, 
and  they  consider  and  discourse  it  their  way.  One  of  them, 
Thomas,  who  also  was  called  Didymus,  (wherein  is  no 
other  mystery,  than  that  his  name  is  first  given  us  in  He- 
brew, then  in  Greek,  as  is  not  unexampled  elsewhere,)  pro- 
poses, as  you  have  heard;  "Let  us  also  go  that  we  may 
die  with  him."  Out  of  the  abundance  of  the  heart  the 
mouth  .speaketh.  There  was,  no  doubt,  an  abounding  ful- 
ness of  sense  in  this  good  man's  soul,  from  whence  these 
words  did  proceed.  And  it  might  be  two-fold;  either — I. 
Good  and  commendable,  fit  for  our  imitation,  and  where- 
to the  temper  of  our  spirits  should  be  conformed. — Or,  II. 
Faulty  and  reprehensible  ;  such,  as  against  which  we 
should  arm  and  fortify  ourselves. — Such  mixtures  are  not 
to  be  thought  strange.  It  is  little  to  be  expected,  that  in 
what  is  hastily  said  by  the  best  on  earth,  on  an  occasion 
apt  to  stir  passions,  there  should  be  nothing  but  pure 
breathings  of  heavenly  wisdom  and  goodness. 

I.  Under  the  former  head,  we  shall  speak  of  divers  things, 
which  we  cannot,  indeed,  be  sure  were  the  explicit,  dis- 
tinct sense  of  this  good  man,  at  this  time  ;  but  which  might 
be  and  should  be  ours  on  a  like  occasion.  Which  well 
agree  with  Christian  principles,  and  which  his  words  serve 
aptly  enough  to  express ;  as, 

(1.)  A  firm  belief  of  a  future  .state.  Did  this  good  man 
only  desire  to  partake  with  the  other  in  death,  and  no 
more  ?  Did  his  wish  terminate  here  ■?  Can  we  apprehend 
any  thing  good  or  desirable  in  mere  death  that  one  would 
covet  to'share  in  with  another "!  or  which  one  would  be 
loath  he  should  engross  alone  1  Nor  could  Thomas  mean 
this,  having  heard  that  Lazarus  was  already  dead.  It  can- 
not be  thought,  that  one  who  had  been  some  years  in  im- 
mediate attendance  upon  the  Son  of  God,  the  Lord  from 
heaven,  and  under  his  instructions,  and  who  had  so  much 
opportunity  to  observe,  that  his  whole  design  lay  for  ano- 
ther world;  and  that  he  never  encouraged  his  followers 
to  expect  from  him  any  advantages  above  others,  in  this 
world,  but  forewarned  them  of  troubles  and  sufferings,  to 
which  they  would  be  alwaj-s  liable  from  it,  and  that  they 
must  be  content  to  wait  foftheir  rewards  in  another  state: 
it  is  not  to  be  thought  that  such  a  one  was  an  infidel  in  re- 
ference to  any  such  state  ;  or  that  he  thought  his  friend 
extinct  by  dying ;  or  that  when  he  wished  to  be  with  him, 
he  wished  to  be  no  where,  or  nothing. 

(2.)  A  mind  loose  and  disengaged  from  this  present  world. 
He  could  be  intent  upon  no  great  designs  for  this  earth, 
who  with  the  next  that  leaves  it,  was  willing  to  go  too. 

(3.)  Easy,  placid  thoughts  of  dying.  He  looked  upon 
death  as  no  such  frightful  thing,  that  could  so  familiarly, 
and  off-hand,  say,  when  he  thought  of  such  a  one's  dying; 
Come,  let's  go  and  die  with  him. 

could  not  be  imfilter  for  his  ovvti  business  afterwards,  than  the  apostle  in  the 
like  case  (for  ought  that  he  himself  luiewl  was  for  hj.s.  The  consideruHon  of 
this  matter  did  not  divert  our  Lord  Christ  from  whst  he  was  intent  upon  .;  nor 
let  it  divert  us,  but,  as  a  lighter  mattsr.  be  left  fur  the  exercise  ol  lighter 
minds. 


DEATH  OF  DR.  WILLIAM  BATES. 


981 


(4.)  A  distinguishing  judgment  concerning  the  states  of 
men  hereafter,  remote  from  thinking  it  fares  with  all  alike, 
in  the  other  world ;  but  well  informed,  that  it  could  only 
be  ill  with  ill  men,  and  well  only  with  the  good.  A  set- 
tled persuasion  of  a  judgment  to  come.  According  to  the 
declared  rules  of  which  judgment,  this  present  judgment 
is  formed.  That  they  who  continue  in  a  course  of  well- 
doing, shall  have  eternal  life  ;  evil-doers,  indignation  and 
wrath. h — This  wish  could  not  be  thought  less  cautious  than 
his,  who  says,  with  distinction.  Let  me  die  the  death  of  the 
righteous.i— It  must  be  far  from  him  to  be  content,  God 
should  gather  his  soul  with  sinners.*  The  future  stale 
was,  no  doubt,  considered  as  a  state  of  separation  between 
men  and  men.  He  could  not  covet  to  be  associated  with 
good  and  bad,  promiscuously,  and  at  random. 

(5.)  A  rationally  charitable  opinion,  and  estimate,  th^t 
he  was  sincerely  good  and  happy,  with  whom  he  coveted 
to  be  united  in  death.  Such  an  opinion  is  all  that  is  here 
requisite.  Faith  it  cannot  be,  for  the  object  is  not  a  reveal- 
ed thing.  Knowledge  it  is  not,  for  we  have  no  medium 
to  know  it  by.  That  we  have  more  reason  to  think  this, 
than  the  contrary,  of  such  a  one,  is  sufficient,  and  that  this 
should  be  implied  in  this  wish,  is  necessary.  Here  was 
an  apprrehension  of  a  happy  state  the  other  was  passed 
into.  That  saying,  Sit  animamea  cum  phitosophis,  implied 
that  he  who  said  it,  thought  their  state  better  than  some 
other  men's.  And  Thomas  could  not  but  have  sufficient 
reason  for  his  apprehension  of  Lazarus's  sincerity  so  as  not 
to  doubt  of  his  felicity.  His  house,  he  observed,  was  our 
Lord's  resort:  here  he  was  received  gladly  by  him  and  his 
good  sisters.  His  doctrine,  we  have  cause  to  think,  he  en- 
tertained Els  well  as  himself,  and  himself  for  his  doctrine's 
sake.  The  peculiar  affection  our  Lord  had  for  him,  ob- 
served by  the  domestics,  that  say.  He  whom  thou  lovest  is 
sick,  ver.  3.  noted  by  the  Jews,  with  a,  Behold  how  he 
loved  him,  ver.  36.  could  leave  Thomas  no  ground  of 
doubt,  but  he  was  a  sincere  believer  on  the  Son  of  God, 
and  now  in  a  blessed  state :  so  are  Christians,  visibly  such, 
to  esteem  of  one  another,  and  accordingly  to  have  com- 
munion with  one  another  in  grace,  and  hope  and  wish  for 
it  in  glory.  A  temper,  now,  very  alien  from  too  many  that 
go  under  that  name  ;  who  make  not  the  great  substantials 
of  Christianity  the  measure  of  their  present  and  hoped 
communion,  but  devised  additions  of  their  own  :  or  rather, 
not  what  they  add  to,  but  substitute  in  the  stead  of,  faith, 
mercy,  and  the  love  of  God  ;  and  license  themselves  to 
ascend  the  throne,  usurp  the  seat  of  judgment,  and  boldly 
damn  all  them  who  are  not  of  their  own  complexion  and 
party  ;  and  that  cannot  so  far  conform  to  their  humours, 
passions,  prejudices,  and  interested  inclinations,  as  to  say 
and  act  in  every  thing  just  as  they  do. 

(6.)  A  most  ardent  and  most  generous  love  to  such  good 
men  upon  that  just  and  reasonable  apprehension  of  them. 
For,  what  love  can  be  greater  1  How  can  one  more  high- 
ly express  love  to  any  man,  than  by  a  declared  willing- 
ness to  live  and  die  with  him;  and  simply  to  die,  when 
he  can  no  longer  live  with  himi  Love  raised  to  this  pitch 
is  stronger  than  death.  Heathen  story  is  not  without  such 
instances  of  some,  whom  no  dread  of  death  could  sever 
from  each  other;  but  that  they  have  been  willing,  as  the 
case  should  require,  to  die  with,  or  to  die  for,  another.  To 
be  either  each  other's  companions  or  substitutes  in  death. 
The  tyrant  Dionysius  having  sentenced  to  death  one  of 
that  admirable  pair,  Damon  and  Pythias,  and  fixed  the 
day  of  execution,  the  condemned  person  petitioned  for 
leave  to  be  absent  upon  important  occasions;  in  that  in- 
terval his  friend  oflfering  himself,  as  his  sponsor,  to  die  for 
him,  if  he  returned  not  by  the  appointed  day.  He  re- 
turning punctually  with  all  diligence,  knowing  his  friend's 
life  to  be  otherwise  in  hazard;  the  tyrant,  in  great  ad- 
miration of  their  mutual  love  and  fidelity,  pardons  the 
condemned,  and  requests  of  them  both,  that  they  would 
admit  him,  as  a  third  person,  into  the  society  of  their 
friendship.! 

What  they  tell  us  of  divers  others  I  mention  not,  whom 
no  death  could  sever;  whom  dangers  did  more  closely 
unite.  Such  as  are  conjoined  in  the  same  common  cause, 
their  mutual  love  mutually  animates  them  even  to  face 

!i  Rom.  ii.  7,  B.  i  Numb,  xiiii.  10.  k  Psalm  iivi.  9. 

1  Related  br  Cic«ro,  de  Offic.  lib.  3.  and  divera  othen. 
66 


death ;  because  each  finds  the  other  will  not  flinch,  or  leave 
him  in  danger  alone.  Many  waxed  bold  by  the  apostle's 
bonds,"  when  they  could  not  but  be  thought  bonds  of  death; 
no  doubt,  because  he  was  dear  to  them.  So  that  they  were 
willing  even  to  rim  into  the  same  bonds,  becau.se  he  was 
bound  by  them.  Even  in  this  sense  love  casts  out  fear. 
And  what  could  more  either  express  his  own  love,  or  tend 
to  inflame  other  men's,  than  when  that  great  apostle  be- 
speaks the  Christian's  of  that  lime,  as  having  his  life 
bound  up  in  theirs  1  I  live  if  ye  stand  fast" — that  he  was 
ready  to  impart  with  the  Gospel,  even  his  own  soul  to 
them,  because  they  were  dear  to  him.»  And  that  they 
were  in  his  heart  to  live  and  die  with  tliem.P  There  seem- 
ed to  be  but  one  life  common  to  him  and  them.  When 
there  are  such  unions,  that  each  is  to  the  other  an  alter 
ego,  another  self;  and  another's  soul  is  to  a  man  as  half  his 
own,i  as  he  pathetically  phrases  it ;  here  is  ihe  height  of 
affection !  And  that  affection  mutually  heightens  each 
other's  courage,  and  is  a  continual  and  reciprocated  source 
of  a  generous  magnanimity  springing  from  the  one  into 
the  other's  breast ;  while  they  perceive  in  one  another  a 
mutual  vying,  who  shall  the  more  adventurously  rush 
upon  death  for,  or  in  conjunction  with,  the  other. 

This  seems  not  alien  from  the  temper  of  Thomas's 
mind  in  his  uttering  of  these  words.  For  when  our  Lord 
proposed  going  into  Judea,  other  of  th<;  disciples  object- 
ing that  the  Jews  had  there  lately  sought  to  kill  him;  he, 
when  he  understood  Lazarus  was  dead,  whom  he  knew 
to  be  a  friend  to  that  cause,  though  he  died  not  for  it; 
Come,  says  he,  let  us  now  fear  no  death,  let  us  rush,  in 
medio  arma,  throw  ourselves  into  the  midst  of  death,  and 
there  breathe  forth  our  souls,  full  of  love  to  God,  and 
Christ,  and  him,  and  one  another;  even  upon  the  same 
spot  where  this  friend  of  our  Lord,  and  our  common  cause 
and  interest,  breathed  forth  his.  These  noble  principles, 
fortitude  and  love,  might  have  made  two  distinct  heads  of 
discourse;  but  they  are  so  complicated  and  interwoven 
with  one  another,  that  the)-  were  scarce  to  be  considered 
apart.  And  this  complication  these  words  more  than  in- 
timate— That  their  hearts  may  be  comforted,  (or  incited, 
and  stirred  up  as  the  word  there  used  signifies,)  being 
knit  together  in  love.' 

(7.)  A  lively  apprehension  of  the  large,  abounding  dif- 
fusion of  the  Divine  fulness:  sufliciently  able  to  replenish 
and  satisfy  all  that  shall  be  prepared  to  partake  in  it. 
That  this  good  man's  eye  was  upon  somewhat  else  than 
mere  death,  and  that  he  coveted  not  to  die  for  dying  sake, 
must  be  out  of  doubt  with  us.  He  certainly  aimed  at  a 
blessed  state  after  death.  And  who  can  suppose  his  mind 
void  of  that  so  common  notion,  that  the  blessedness  of 
souls  must  lie  in  Godi  But  this  could  not  be  all.  The 
faint,  spiritless  notion,  of  a  felicity  to  be  enjoyed  in  God, 
could  signify  little  to  the  present  purpose.  Here  must  be 
a  lively,  gustful  apprehension  of  it  too;  for  here  is  inter- 
vening death  to  be  gone  through.  And  he  expresses  him- 
self willing  to  attempt  this  difficult  pass.  Let  us  go — that 
we  may  die — How  few  do  you  know,  or  converse  with, 
that  are  without  this  notion,  that  God  is  the  blessedness  of 
souls  !  or  that  as.'.ent  not  to  it  as  soon  as  they  hear  it !  Yet 
how  few  do  you  know,  that  are  willing  to  die  to  enjoy 
him!  No,  no;  they  are  generally  willing,  rather  to  eat 
the  dust  of  the  earth,  and  feed  upon  ashes,  thousands  of 
years,  than  go  to  God  for  a  better  portion  !  Notwithstand- 
ing their  dead,  spiritless,  inefficacious  notion  of  a  divine 
heavenly  felicity,  ihey  had  rather  want  it.  A  blessedness 
not  to  be  had  oii  earth,  or  thai  must  come  by  dying  !  they 
bless  themselves  from  such  a  blessedness  !  "Tis  plain  then, 
there  must  be  more  than  a  dead  notion  to  overcome  their 
aversion  to  dying.  And  what  can  that  be  more  1  'Tis  as 
plain,  it  must  be  a  vivid  apprehension  of  such  a  blessed- 
ness in  God  after  death.     And  that  imports  two  things. 

[I.]  A  divine  faith  of  it.  It  must  be  the  apprehension  of 
faith,  and  of  a  divine  faith.  Almost  every  one  pretends  to 
believe  it ;  but  it  is  generally  with  a  human  faiih  only; 
because  their  parents,  or  preachers,  or  the  common  voice 
of  the  country,  hath  told  them  so.  A  divine  faith  is  full  of 
divine  life  and  vigour;  the  substance  and  evidence  of 
what  is  believed.     The  soul  being  overpowered  into  this 


A  FUNERAL  SERMON  ON  THE 


belief  by  the  majesty  and  authority  of  the  great  God  re- 
vealing it,  and  the  awfulness  of  his  testimony ;  the  word 
of  God  revealing  this,  as  other  portions  of  sacred  truth, 
works  effectually  in  them  that  so  believe  it;  i.  e.  that  re- 
ceive it  not  as  the  word  of  man,  but  as  the  word  of  God." 
They  that  live  in  the  hope  of  eternal  life,  which  God  that 
cannot  lie  hath  promised,'  would  break  through  a  thou- 
sand deaths  to  obtain  it.  This  is  more  than  a  spiritless 
notion.     And, 

[2,]  Such  a  lively  apprehension  hath  in  it  somewhat  of 
a  present  sense,  and  foretaste  of  that  blessedness  ;  a  hea- 
ven begun,  which  is  of  the  same  kind  with  their  future 
heaven.  They  have  the  kingdom  of  God  in  them,  which 
stands  in  righteousness,  peace,  and  joy  in  the  Holy  Ghost." 
Such  an  earnest  speaks  their  own  right,  while  they  are 
yet  sensible  of  the  great  imperfection  of  their  present 
state.  They  are  therefore  willing  to  die,  that  they  may  be 
made  perfect.  They  now  know  by  taste  what  it  is  to  en- 
joy God.  O  taste  and  see  that  God  is  good  !" — A  mere 
notion  mforms  us  not  enough,  so  as  to  actuate  our  minds 
what  that  means.  Notwithstanding  it,  the  carnal  mind 
can  frame  no  distinct  heart-moving  thought  of  felicity, 
other,  or  more  grateful,  than  the  reli.shes  of  meat  and 
drink,  or  the  satisfaction  of  some  or  other  mean  or  carnal- 
ized appetite.  They  that  have  lasted  somewhat  of  a  higher 
kind,  long  for  more,  and  most  of  all,  that  most  perfect  fru- 
ition which  they  must  pass  through  death  to  attain. 

We  will  not  suppose  this  good  man  to  have  been  desti- 
tute of  such  a  faith,  and  of  such  tastes,  of  the  heavenly 
felicity.  And  as  hereby  he  was  not  without  a  lively  ap- 
prehension of  the  kind  and  nature  of  it,  so  we  must  sup- 
pose him  to  have  alike  apprehension  of  the  large,  copious, 
abounding,  and  diffusive  fulness  of  it,  whereof  his  words 
give  .some  intimation  ;  "  Let  us  go  and  die  with  him."  He 
doubted  not  of  a  sufficiently  extensive  communion  in  this 
blessedness,  q.  d.  There  is  enough  for  him  and  us  all. 
And  such  apprehension  we  all  ought  to  have  of  the  hles,^- 
edness  of  the  heavenly  state,  into  which  we  are  to  be  intro- 
mitted  by  death,  that  it  is  enough  for  all  that  can  be  in 
any  possibility  to  partake  in  it.  So  that  the  abounding 
plenitude  of  no  one's  portion  can  be  any  diminution  to  an- 
other's. The  kind  and  nature  of  material,  sensible  good, 
hath  a  remarkable  and  most  agreeable  affinity  to  what  is 
said,  and  what,  upon  very  strict  inquiry,  one  knows  not 
how  not  to  say,  of  matter  itself,  that  it  is  perpetually  di- 
visible; but  so,  as  that  every  part  and  particle  is  still  less 
and  less.  Whereupon  it  cannot  but  be,  that  whatsoever 
any  enjoy  of  terrene  good,  so  much  is  detracted  from  the 
rest.  Of  intellectual,  spiritual  good,  knowledge,  wisdom, 
grace,  glory,  the  case  is  quite  different.  Let  any  possess 
never  so  much,  it  nothing  diminishes  another's  possession 
in  the  same  kind.  If  another  man  be  never  so  wise,  good, 
or  happy,  it  takes  nolhin?  from  me;  I  may  be  as  wise, 
good,  and  happy.     At  least,  that  hinders  not,  but  I  may. 

How  pleasant  a  contemplation  is  this !  that  in  the  vast 
and  numberless  regions  of  light,  bliss,  and  glory,  the  bles- 
sed inhabitants  are  all  drawing  from  the  same  fountain; 
solacing  themselves  in  that  fulness  of  joy,  drinking  in 
from  those  rivers  of  pleasure  that  flow  from  the  Divine 
presence  for  evermore!  All  deriving,  unto  satiety,  from 
that  fulness  that  fillelh  all  in  all. 

(8.)  Preference  of  the  society  with  holy  ones  in  the 
heavenly  state,  above  any  to  be  enjoyed  on  earth.  The 
words,  as  to  their  most  obvious  sense,  seem  to  be  full  of 
this;  With  whom  I  would  live,  with  him  I  would  die.  Is 
not  this  our  common  sense  1  Not  that  we  can  apprehend 
any  thing  in  the  very  act  or  article  of  dying,  that  can  make 
dying  with  one  more  desirable  than  with  anolher ;  but  it 
must  be  meant  of  what  is  to  follow.  We  would  not  have 
death  to  part  us.  We  would  enjoy  one  another  after  death, 
but  so  as  we  did  not  before.  'Tis  very  probable  our  Lord 
and  his  disciples  had  formerly  enjoyed  pleasant  hours 
with  Lazarus,  in  his  own  house.  But  why  doth  Thomas, 
therefore,  desire  they  might  die  to  be  with  him  7  Except- 
ing him,  he  might  still  have  enjoyed  the  same  society  on 
earth,  and  of  many  other  Christian  friends  besides.  But 
we  see  his  proposal  concerned  not  himself  only.  'Tis,  Let 
us  go  die  with  him.  He  reckoned  they  should  die,  and 
be  with  him  together.  And  that  the  state  they  should  then 

a  1  TliMB.  ii.  13.  t  Tit.  i.  S.  u  Rom.  liv.  17. 


be  in,  would  have,  in  point  of  society  and  conversation, 
such  advantages,  above  what  their  present  state  afforded, 
as  were  worth  dying  for. 

And  how  can  we  but  apprehend  the  vast  difference  1 
Whatever  delight  good  men  on  earth  have  had  in  one  ano- 
ther's society,  they  must  then  be  better  company  than  ever. 
How  hard  is  it  now  to  commimicate  our  sentiments  !  We 
know  not  what  our  ways  of  converse  shall  hereafter  be, 
but  we  know  that  such  words  as  we  now  use  are  very  slow, 
defective  media,  of  conveying  our  minds  and  sense  to  one 
another.  What  a  difficulty  do  we  now  find  if  we  appre- 
hend a  thing  clearly  ourselves,  to  make  another  master  of 
our  notion  !  What  circumlocutions  do  we  need  I  What 
explications,  to  make  another  understand  our  meaning ! 
And  then  those  explications  need  further  explication,  and 
so  we  run  ourselves  into  new  difficulties,  and  entangle  one 
another  more  and  more.  Most  of  our  controversies  arise 
from  our  mistaking  one  another's  sense,  though  too  often 
those  mistakes  are  wilful  with  them  who  love  strife  more 
than  truth ;  and  it  is  industriously  endeavoured  to  pervert 
each  other's  words,  and  put  senses  upon  them  quite  besides, 
or  against,  our  true  intent.  But  if  we  speak  and  hear  with 
the  greatest  candour  and  sincerity  that  is  possible,  we  are 
frequently  not  understood  aright,  either  through  the  un- 
skilfulness  of  him  that  speaks,  to  choose  the  aptest  words 
and  forms  of  speech,  or  unattentiveness,  incapacity,  and 
dulness,  in  them  that  hear;  frequently  from  both  together. 
Hence  is  the  conversation  of  Christians  so  little  edifying, 
though  they  discourse  of  useful  subjects,  which,  God  knows, 
there  is  little  of  amongst  us !  Though  much  more  than  is 
commonly  apprehended,  proceeds  from  want  of  love,  that 
should  let  us  into  one  another's  minds  and  hearts. 

Our  very  sermons,  when  we  study  to  make  irnportant 
things  as  plain  as  we  can,  are  lost  upon  the  most.  Though 
here  we  see  the  advantage  of  a  people's  having  a  love  to 
their  minister,  which  is  a  mighty  orator  within  them- 
.selves,  and  will  make  them  endeavour  to  take  in  his  heart 
and  soul;  as  on  his  part,  his  love  to  them  will  make  him 
willing,  as  we  heard  from  the  apostle,  to  impart,  with  the 
Gospel,  his  own  soul."  But  as  to  Christian  converse  in 
this  our  present  slate,  besides  the  difficulty  of  understand- 
ing one  another,  all  even  of  them  who  have  great  trea- 
sures of  knowledge  in  them,  are  not  alike  conversable 
and  communicative,  nor  any,  at  all  times.  The  dearest 
friends  often  find  one  another  indisposed,  otherwi.se  busy, 
morose,  sour,  and  out  of  humour ;  apt  to  take,  and  per- 
haps to  give,  offence,  on  one  hand,  and  the  other.  And 
whereas  we  should  most  intimately  converse  with  our- 
selves ;  upon  the  mentioned  accounts,  we  are  now  very 
often  the  worst  company  that  can  be  to  ourselves;  through 
the  darkness,  confusion,  intricacy,  and  incoherence  of  our 
own  thoughts  ;  the  fervour  and  tumuUuation  of  ill  affec- 
tions, and  the  sluggishness,  and  drowsy  torpor  of  good. 
And  in  what  case  are  we  to  please  others  by  our  converse, 
that  have  so  much  cause  to  be  always,  in  a  very  great  de- 
gree, displeased  with  ourselves"! 

When  death  shall  have  disencumbered,  and  set  us  free 
from  all  sorts  of  distempers,  and  brought  us  into  the  state 
of  perfect  and  perfected  .spirits,  how  delectable  will  that 
society  be !  when  all  shall  be  full  of  divine  light,  life,  love, 
and  joy,  and  freely  communicate,  as  they  have  received 
freely!  How  pleasant  will  it  be,  to  sit  down  with  Abraham, 
Isaac,  and  Jacob,  in  the  kingdom  of  God!  To  converse 
with  angels !  those  wise,  kind  creatures,  so  full  of  pro- 
found knowledge  and  benignity  ;  instructed  by  long,  unin- 
terrupted experience  and  observation  of  the  methods  of 
the  divine  gcvernment,  and  dispensation;  highly  pleased 
with  our  accession  to  the  general  assembly,  that  rejoiced  in 
the  conversion  of  a  sinner,  whereby  but  one  was  hereafter 
in  due  time  to  be  added,  much  more  in  the  glorification  of 
so  manv,  that  are  now  actually  added  to  them!  What 
delightful  communings  will  there  be  of  the  mysteries  of 
nature  !  of  the  methods  of  providence!  of  the  wonders  of 
grace  !  of  the  deep  and  hidden  counsels  of  God  !  In  what 
part  it  shall  be  agreeable  to  his  wisdom  and  good  plea- 
sure, to  let  them  appear  and  stand  in  view. 

The  conferences  at  the  transfiguration  made  the  trans- 
ported disciples  say,  'tis  good  to  be  here ;  when  the  glory 
which,  while  it  oppressed,  pleased  them.  Though  this 
w  Psal.  nxi^'  ^-  ^  ^  These,  ii.  8. 


DEATH  OF  DR.  "WILLIAM  BATES. 


983 


was  but  a  transient  view.  But  above  all  that  is  conceiv 
able  in  that  other  stale,  how  delectable  will  their  society 
be  in  worship  I  In  their  unanimous  adoration  of  the  ever- 
blessed  God,  Father,  Son,  and  Spirit !  In  how  pleasant 
eternal  raptures  of  delight  and  praise  will  all  those  excel- 
lent creatures  be,  that  inhabit  and  replenish  the  vast  realms 
of  light  and  bliss:  when  all  behold  how  the  several  kinds 
of  being,  light,  life,  excellency,  and  perfection,  by  a  perpe- 
tual efflux,  spring  from  the  first,  the  Fountain  of  all  being, 
the  Parent  of  so  glorious  and  so  numerous  a  progeny,  all 
God-like,  and  bearing  the  bright  image  of  their  Father  ! 

0  the  inexpressible  pleasure  of  this  consociation  in  wor- 
ship, perpetually  tendered  with  so  absolute  a  plenitude  of 
satisfaction  in  the  dueness  of  it !  and  the  gustful  apprehen- 
sion of  what  those  words  import.  Worthy  art  thou,  OLord  ! 
each  one  relishing  his  own  act,  with  just  self-approbation 
and  high  delight :  heightened  by  their  apprehended  per- 
fect unanimity,  and  that  there  is  among  them  no  dissenting 
vote.  Whence  it  cannot  be  but  to  worship  God  in  spirit 
and  truth  must  be  to  enjoy  him.  And  that  he  is  under 
no  other  notion,  the  more  satisfying  object  of  our  enjoy- 
ment, than  as  he  is  the  object  of  our  worship.  What  room 
or  pretence  is  there  now  left  for  unwillingness  to  die,  on 
the  account  of  relatives  we  have  been  wont  to  converse 
with  in  this  world;  when  such  an  exchange  as  this  is  to 
be  made  by  dying !  But, 

II.  We  are  also  to  consider.  There  might  be  an  inter- 
mixture in  the  temper  of  this  good  man's  spirit,  when  he 
uttered  these  words,  of  somewhat  faulty  and  blameable; 
which  we  are  to  be  cautioned  against. 

(1.)  There  might  be  too  liiile  consideration  had  of  the 
dignity  and  value  of  human  life  ;  of  which  the  great  God 
takes  so  particular  care  to  guard  and  sustain  it,  both  by 
law  and  providence.  And  of  this  creature  man,  so  noble 
a  part  of  divine  workmanship,  and  whom  he  set  over  all 
the  works  of  his  hands,  in  this  lower  world.  To  propound 
throwing  away  at  once  so  many  such  lives,  seems  some- 
what too  precipitant. 

(2.)  The  words  seem  not  to  savour  enough  of  that  defer- 
ence which  is  due  to  the  God  of  our  lives ;  whose  prero- 
gatiire  it  is  to  kill  and  to  make  alive;  to  measure  our  time, 
and  number  our  days.  It  might  have  been  said,  at  least, 
If  God  will,  &c. 

(3.)  There  might  be  in  them  too  little  gratitude  for  the 
mercies  of  life,  or  patience  of  the  difficulties  of  it ;  some- 
what like  that  of  Jonah,  Take  now,  I  beseech  thee,  my  life 
from  me. 

(4.)  Too  little  regard  to  the  business  of  life.  It  might 
have  been  more  at  leisure  considered.  Is  the  business  done 

1  was  born  for'?  Their  special  business,  who  were  to  be 
the  apostles  of  our  Lord,  already  called,  (Matt.  x.  1,  &c.) 
and  instructed  in  great  part  of  the  work  of  their  calling, 
was  apparently  too  little  considered,  especially  how  or  for 
what  his  Lord  was  to  die  himself,  so  far  as  either  from 
his  own  words,  or  from  the  prophets,  might  have  been  col- 
lected. 

(5.)  Nor,  perhaps,  enough,  how  awful  a  thing  it  was  to 
die,  to  change  states,  and  pass  into  eternity!  This  might, 
upon  this  account,  be  too  nastily  said.  Good  old  Simeon 
seemed  to  have  considered  the  matter  more,  when  he  said. 
Now  lettest  thou  thy  servant  depart  in  peace,  &c. 

(6.)  And  there  is  reason  to  apprehend,  in  these  words, 
too  much  displicency  at  the  providence  of  God,  in  taking 
away  such  a  man  now  at  such  a  time ;  with  some  appear- 
ance of  despondency  concerning  the  Christian  interest. 
This  Lazarus  is  thought  to  have  been  a  wealthy  man, 
though  he  in  the  parable  is  represented  otherwise.  Christi- 
anity was,  as  yet,  a  little  thing  in  the  world.  Our  Lord 
had  signalized  himself  hy  his  wonderful  works,  and  drawn 
many  eyes  upon  him,  that  were  at  a  gaze;  but  his  heavenly 
doctrine,  and  the  true  design  of  his  coming,  had  enterei 
into  the  minds  of  but  a  few,  and  they  of  the  meaner  sort. 
Had  any  of  the  rulers  believed  on  him  1  It  was  yet  a  du- 
bious twilight,  the  dawning  of  the  morning.  The  Spirit 
that  was  to  convince  the  world,  was  not  yet  given,  for 
Jesus  was  not  yet  glorified.?  Nicodemus,  a  rabbi,  came  to 
him,  but  by  night.  This  cause,  as  still,  according  to  hu- 
man estimate,  depended  much  on  reputation.  Men  loved 
(till  an  overpowering  influence  bore  down  all  before  it) 
y  John  vii.  39.  chap.  xvi.  8.  z  Chap.  xii.  43. 


the  praise  of  men  more  than  the  praise  of  God  ;'  and  be- 
lieved not,  because  they  sought  honour  one  of  another.' 

It  was,  now,  a  mighty  loss  to  have  one  such  man  drop, 
that  lived  so  near  Jerusalem,  where  our  Lord's  great  work 
did  much  lie,  but  where  he  chose  not  to  lodge:  this  was 
in  Bethany,  but  two  miles  ofl',  a  convenient  retreat.  The 
master  of  the  house  is  himself  dislodged;  and  whereas 
though  the  foxes  had  holes,  and  the  birds  ne.sts,  the  Son  ot 
man  had  not  where  to  lav  his  head  ;b  this  disciple  might 
probably  think.  Where  shall  be  our  next  resort"?  Where 
is  there  a  considerable  person  to  be  found,  that  will  here- 
after give  us  harbour  and  countenance  ?  He  might  hence 
be  induced  even  to  utter  his  conclamalnm  est ;  and  to  this 
purpose  say,  now  he  is  dead,  Let  us  all  go  die  with  him. 
Their  Lord  and  Master  had  before  told  them,  of  his  being 
ere  long  to  be  taken  from  them ;  and,  that  his  followers 
must  count  upon  taking  up  their  cross  daily.  And  what, 
might  he  think,  is  to  become  of  us,  upon  whom,  left  deso- 
late, the  stress  is  to  lie  of  the  Christian  cause  I  What 
storms  will  be  raised  against  us,  whose  province  it  must 
be,  to  plant  and  propagate  a  new  religion  in  the  world ! 
the  tenderest  concern  in  all  the  world,  and  about  which 
men  are  most  apt  to  be  enraged  at  any  attempt  of  innova- 
tion !  And  by  us,  unlearned,  uninterested,  obscure,  and 
contemptible  men'.  By  what  he  here  says,  he  seems  not 
afraid  to  die  ;  but  he  seems  alraid  to  live,  and  face  the 
storm,  and  contend  with  the  ditliculties  of  that  even  hope- 
less undertaking,  which  he  perceived  himself  and  his  com- 
panions designed  unto.  Rather  than  this,  he  seems  to  ap- 
hend  a  present  death  was  to  be  chosen. 

And  I,  now,  no  way  doubt,  but  any  serious  person,  that 
shall  be  at  the  pains  to  commune  with  himself,  will  judge, 
there  may  be  such  quick  turns  of  thoughts  this  way;  and 
that,  as  those  opposite  senses  of  this  passage  do  import, 
the  variety  and  contrariety  of  principles  that  are  in  us,  in 
this  imperfect  slate,  makes  it  no  impossible  thing,  but  that, 
amidst  the  various  agitations  of  a  musing  mind,  somewhat 
of  grace  and  somewhat  of  sin,  yea  much  of  a  holy  and 
heavenly  temper,  with  some  degree  of  incogitancy,  haste, 
and  faulty  distemper,  might  be  vented  together  in  such  an 
expression. 

And  now  for  the  use  of  it,  we  must  have  distinct  respect 
to  both  these  sorts  of  sense,  which  the  words  may  admit 
of     And, 

1.  For  whatsoever  of  good  sense  they  have  in  them,  let 
us  endeavour  to  have  it  deeply  impressed,  and  inwrought 
into  our  souls.  So  far  as,  upon  good  and  self-justifying 
accounts,  one  may  wish  to  die  with  another  eminently 
holy  and  good,  let  us  labour  to  be  in  that  temper  of  spirit, 
that  with  all  reverential  submission  to  the  wise,  holy, 
and  sovereign  will  of  God,  we  may  ever  be  ready  to  go 
with  the  first;  a  good  man  should  need  only  leave  to  die. 
Consider,  are  we  so  loose  from  all  worldly  enjoyments  and 
designs,  as  to  be  capable,  when  a  holy  man  dies,  of  adopt- 
ing these  words.  Let  me  die  with  him^  Will  they  fit  our 
spirits'!  Can  we  so  far  comport  with  them,  as  to  avow 
it  with  a  heart  not  reproaching  us,  that  it  is  only  obedience 
to  the  Supreme  Ruler,  not  terrene  inclination,  that  makes 
us  willing  to  survive  such  as  we  see  going  off  this  stage 
before  US'?  that  if  he,  in  whose  hands  our  breath  is,  will 
have  us  still  live,  we  can  submit  with  patience  ;  if  he  sig- 
nify his  mind  we  shall  die,  we  can  comply  with  gladness'? 
But, 

Do  we  find  it  otherwise  1  Doth  the  bent  of  our  own 
spirits  urge  and  press  us  down  ward,  and  fix  us  to  the  earth'? 
Are  we  so  within  its  magnetism '?  We  have  a  worse  evil  to 
fear  than  bodily  death.  To  be  so  carnally  minded  is  death, 
in  a  far  more  horrid  sense.  This  temper  of  mind,  to  prefer 
an  earthly  abode  before  the  purity  and  bliss  of  the  hea- 
venly society,  is  so  repugnant  to  the  most  constituent 
principles  of  a  living  Christian,  his  faith  of  the  unseen 
world,  his  delight  in  God,  his  love  of  the  Divine  presence, 
and  converse  with  the  Father  and  Son  in  glory,  his  hatred 
of  sin,  and  desire  of  perfect  holiness,  that  he  should  rather 
take  another  name,  than  wear  that  of  a  Christian,  in  con- 
junction with  the  allowance  of  so  unchristian  a  spirit ;  a 
temper  that  tends  to  subvert  whole  Christianity,  and  puts 
a  man  into  a  posture  of  hostility  against  the  cross  of  Christ, 
and  the  very  design  of  his  dying.  For  in  contradistinction 
a  chap.  V.  44.  b  Luke  ix.  68. 


984 


A  FUNERAL  SERMON  ON  THE 


to  them,  whose  conversation  is  in  heaven,  and  from  whence 
they  look  for  the  Saviour,  are  they  become  the  declared 
enemies  of  his  cross,  who  mind  earthly  things  ;'■  preferring 
an  earthly  before  the  heavenly  state.  And  the  apostle  tells 
such  (weeping,  as  he  wrote)  that  their  end  will  be  destruc- 
tion. This  I  must  therefore  say,  and  testify  in  the  Lord, 
that  if  any  will  indulge  themselves  in  such  a  temper  of 
spirit ;  and  whosoever  goes,  even  of  the  most  excellent  of 
God's  saints  and  ministers,  they  would  (because  they  love 
the  present  world  more)  stay  with  the  last ;  as  to  such, 
our  preaching  is  vain,  and  their  faith  is  vain.  But  if  there 
have  been  any  within  the  compass  of  your  knowledge  and 
acquaintance,  of  whom  dying,  or  lately  dead,  you  could  say, 
Let  me  die  with  him,  or  die  to  be  with  him,  of  whom  would 
you  rather  say  it,  than  of  the  excellent  Dr.  Bales. 

But  do  you  expect  I  should  give  you  a  distinct  and  full 
account  of  him  1  Many  of  you  know,  or  may  easily  appre- 
hend, I  have  not  been  in  circumstances  by  which  it  could 
be  so  much  as  possible  to  me.  The  surprising,  overwhelm- 
ing tidings  of  his  death,  with  the  signification  of  my  being 
expected  to  do  this  part,  first  reached  me,  by  just  estimate, 
at  about  two  hundred  miles'  distance.  Nor  did  any  thing 
to  that  purpose,  from  such  as  were  concerned,  come  to  my 
hands  till  a  fortnight  after  his  decease.  At  my  return,  to- 
wards the  end  of  the  week  preceding  this  sad  solemnity,  I 
had  my  own  charge,  from  which  I  had  been  long  ab.sent,  to 
provide  for  against  the  Lord's  day;  after  which  only  one 
day  intervened,  wherein  thoughts  that  accompanied  me  in 
my  way,  were  to  be  reduced  into  some  order.  But  had  I 
had  never  ."io  much  lime  and  leisure,  I  cannot  but  reflect 
on  what  was  said  of  that  famous  Roman,  lo  give  the  just 
praises  of  Cicero,  Cicerone  laudatore  opus  fuerit  :<i  There 
was  need  of  Cicero  himself  to  be  the  encomiast.  No  man 
knows  how  to  speak  becomingly  of  the  excellencies  of  Dr. 
Bates,  that  hath  not  the  eloquence  of  Dr.  Bates  !  He  did 
that  office  most  laudably  for  divers  others,  for  those  reve- 
rend and  truly  great  men.  Dr.  Manton,  Mr.  Clarkson,  Dr. 
Jacomb,  and  the  admirable  Mr.  Baxter.  But  now  there  is 
no  man  left  to  do  it  suitably  for  him,  i.  e.  that  both  is  fit 
and  willing.  So  that  this  part  comes  to  be  devolved  upon 
the  unfittest  among  many. 

Yet  thus,  while  others  have  declined  it,  out  of  a  modest 
opinion  of  its  being  above  them,  whose  abilities,  and  con- 
veniencies  for  the  performance,  did  much  more  concur: 
this  looks  like  an  art  and  contrivance  of  Providence,  to 
greaten  him  the  more,  that  every  one  reckons  him  loo 
great  for  their  commendation  :  and  Ihat,  consequently,  he 
is  to  pass  out  of  our  world  as  one  too  big  for  our  prai.ses, 
with  no  encomium,  or  that  which  is  next  lo  none. 

Though  I  first  had  the  opportunity  and  great  pleasure  of 
his  acquaintance  above  forty  years  ago,  yet  I  have  no  pre- 
sent way  while  I  am  writing  this,  of  knowing,  or  recollect- 
ing, with  certainly,  any  thing  of  the  earlier  days  of  his  life. 
As  therefore  the  case  is,  the  little  I  shall  say  of  him,  shall 
be,  not  by  way  of  history,  but  of  character.  Nor  in  giving 
somewhat  of  that,  can  one  well  omit — 

First,  To  take  notice  of,  what  must  with  every  one  come 
first  in  view,  viz.  his  self-recommending  a.spect,  composed 
of  gravity  and  pleasantness,  with  the  graceful  mien  and 
comeliness  of  his  person.  That  was  said  upon  no  slight 
consideration  of  the  nature  of  man,  from  unbribed  com- 
mon estimate,  that  whatever  a  man's  virtuous  endowment 
be,  it  is  the  more  taking  and  acceptable,  as  coming — 
e  jndchro  corporc,  from  a  handsome  well-framed  body.  God 
had  designed  him  to  circumstances,  and  a  station,  not  ob- 
scure in  the  world,  and  had  accordingly  formed  him  with 
advantage ;  so  that  his  exterior,  and  first  aspectable  part, 
might  draw  respect.  And  though  the  treasure  to  be  lodged 
there,  was  to  be  put  into  an  earthen  vessel  yet  even  that 
was  wrought,  meliore  Into,  of  finer  or  more  accurately 
figured  and  better  turned  clay.  He  was  to  stand  before 
kings;'  you  know  in  what  relation  he  stood  to  one,  as 
long  as  was  convenient  for  some  purposes ;  and  how  fre- 
quent occasion  he  had  of  appearing  (never  unacceptably) 
before  another.  His  concern  lay  not  only  with  mean  men,f 
though  he  could  tell  also  how  to  condescend  to  the  mean- 
est. His  aspect  and  deportment  was  not  austere,  but  both 
decently  grave  and  amiable,  such  as  might  command  at 


once  both  reverence  and  love ;  and  was  herein  not  a.  lying 
but  a  true  picture  of  his  mind. 

I  may  (to  this  purpose)  borrow  his  own  words  (and 
whose  I  could  more  rightfully  borrow,  or  to  so  much  ad- 
vantage'!) concerning  that  excellent  person,  Alderman 
Ashurst,  whose  fragrant  memory  will  long  survive  the  age 
he  lived  in.  And,  O  that  his  example  might  govern  in 
London  as  long  as  his  name  lasts !  Of  him  the  Doctor 
says,  s  A  constant  serenity  reigned  in  his  countenance,  the 
visible  sign  of  the  divine  calm  in  his  breast ;  the  peace  of 
God  that  passes  all  tmderstanding !  And  who  could  have 
said  this  but  Doctor  Bates  !  or  so  appositely  have  applied 
what  had  a  higher  author  !  So  expressively  I  so  fully  I  so 
truly !  and  justly  was  it  spoken  !  But  also,  of  whom  could 
this  have  been  more  fitly  said,  than,  mutalo  nomine,  of  Dr. 
Bates  !  How  rarely  should  wc  see  a  countenance  so  con- 
stant and  so  faithful  an  index  of  an  undisturbed,  composed 
mind  !  Through  that,  if  we  look  into  this,  how  rich  furniture 
of  the  inner  man  should  we  soon  perceive  and  admire  ! 

His  natural  endowments  and  abilities  appeared  to  every 
observer,  great,  much  beyond  the  common  rate.  His  ap- 
prehension quick  and  clear.  His  reasoning  faculty  acute, 
prompt,  and  expert :  so  as  readily  and  aptly  to  produce, 
and  urge  closely,  the  stronger  and  more  pregnant  argu- 
ments, when  he  was  to  use  them  ;  and  soon  to  discern  the 
strength  of  arguments,  if  he  was  to  answer  them.  His 
judgment  penetrating  and  solid,  stable  and  firm.  His  wit 
never  vain  or  light,  but  most  facetious  and  pleasant,  by  the 
ministry  of  a  fancy,  both  very  vigorous  and  lively  ;  and 
most  obedient  to  his  reason ;  always  remote  both  from 
meanness  and  enormity.  His  memory  was  admirable,  and 
never  failed,  that  any  one  could  observe,  not  impaired  by 
his  great  age  of  seventy-four:  insomuch,  that  speeches 
made  upon  solemn  occasions,  of  no  inelegant  composition, 
(some  whereof  the  world  hath  seen,  though  exiorted  from 
him  with  great  difficulty,  and  by  much  importunity)  he 
could  afterwards  repeat  to  a  word,  when  he  had  not  penned 
one  word  of  them  before.  And  his  sermons,  wherein  no- 
thing could  be  more  remote  from  ramble,  he  constantly 
delivered  from  his  memory.  And  hath  sometime  told  me, 
with  an  amicable  freedom,  that  he  partly  did  it  to  teach 
some  that  were  younger,  to  preach  without  notes.  His 
learning,  and  acquired  knowledge  of  things,  usually  reck- 
oned to  lie  within  that  compass,  was  a  vast  treasure.  He 
had  lived  a  long,  studious  life;  an  earnest  gatherer,  and 
(as  the  phrase  is)  hdevourer  of  books.  With  which  he  had 
so  great  an  acquaintance,  and  they  that  were  acquainted 
with  him  so  well  knew  it,  that  one,  who  was  for  the  dig- 
nity of  his  station,  and  the  eminency  of  his  endowments, 
as  great  a  pillar  and  as  excellent  an  ornament  of  the 
church,  as  any  it  halh  had  for  many  an  age,  halh  been 
known  to  say,  that  were  he  to  collect  a  library,  he  would 
as  soon  consult  Doctor  Bates,  as  any  man  he  knew  He 
was,  indeed,  himself  a  living  one. 

He  knew  how  lo  choose,  and  was  curious  in  his  choice. 
Whatsoever  belonged  to  the  finer,  and  more  polite  sort  of 
literature,  was  most  grateful  to  him,  when  it  fell  into  a 
conjunction  with  what  was  also  most  useful.  Nothing 
mean  was  welcome  into  his  library,  or  detained  there, 
much  less  thought  fit  to  be  entertained  and  laid  up  in  the 
more  private  repository  of  his  mind.  To  speak  of  the  par- 
ticular parts  of  his  learning  wherein  he  excelled,  were  to 
trifle,  when  there  are  so  many  visible  effects  extant,  that 
enough  inform  the  world.  His  divine  knowledge,  and  the 
abundant  grace  of  God  in  him,  have  been  eminently  con- 
spicuous ihe  same  way,  in  great  part ;  but  otherwise  also. 
For  his  private  conversation  was  so  instructive,  so  quick- 
ening, in  reference  to  what  lay  within  the  confines  of  reli- 
gion and  godliness,  that  no  man  of  ordinary  capacity  could 
hear  his  usual  and  most  familiar  discourses,  but  either 
with  great  negligence,  or  great  advantage. 

When  he  hath  been  to  consider  a  case  of  conscience,  I 
have  sometimes  had  opportunity  to  observe,  with  what 
wisdom,  what  caution,  what  tenderness,  he  hath  spoken  to 
it,  and  with  what  compass  of  thought ;  turning  it  round 
this  way  and  that ;  most  strictly  regarding  our  sacred  rule, 
and  weighing  all  circumstances  that  concerned  ihe  case: 
but  withal,  taking  occasion  from  thence  (when  the  persons 


DEATH  OF  DR.  WILLIAM  BATES. 


985 


concerned  have  not  been  present)  to  magfnify  and  adore 
the  grace  of  God ;  which  he  would  do  most  pathetically, 
and  with  great  affection;  for  keeping  us  out  of  the  way  of 
temptation ;  which  he  thought  was  too  little  considered  by 
Christians ;  and  thereby  saving  us  from  the  entanglements 
and  perplexities  of  spirit,  as  well  as  from  the  scandals  that 
befel  many.  I  never  knew  any  more  frequent  and  alfect- 
ionate  in  the  admiration  of  Divine  grace,  upon  all  occa- 
sions, than  he  was  ;  or  who  had  a  deeper  sense  of  the  im- 
potency  and  pravity  of  human  nature. 

His  discourses  were  usually  (as  our  rule  directs)  savoury, 
as  seasoned  with  salt,  and  such  as  might  minister  grace  to 
the  hearers.  He  was  frequently  visited  by  persons  of  higher 
rank,  and  that  made  no  mean  figure  in  the  world.  Of 
whom,  some  have  acknowledged,  that  going  abroad  upon 
hazardous  employments,  they  have  received  from  him  such 
wise  and  pious  counsels,  as  have  stuck  by  them,  and  they 
have  been  the  better  for  afterwards.  Though  in  his  com- 
muning with  the  many  friends,  whom  he  irresistibly  con- 
strained to  covet  his  most  desirable  society,  he  did  not 
exclude  the  things  that  were  of  common  human  concern 
ment,  he  still  discovered  a  temper  of  mind  most  intent 
upon  divine  things.  He  did  not  look  with  a  slight  or  care- 
less eye  upon  the  affairs  of  the  public ;  but  consider,  and 
speak  of  them  as  a  man  of  prospect,  and  large  thought, 
with  much  prudence  and  temper;  not  curiously  prying 
into  the  arcana  of  government,  or  reasons  of  state,  which 
it  was  necessary  should  be  under  a  veil ;  much  less  rudely 
censuring  what  it  was  not  fit  should  be  understood :  but 
what  was  open  to  common  view,  he  was  wont  to  discourse 
of  instructively,  both  as  lying  under  the  direction  of  Pro- 
vidence, and  as  relating  to  the  interest  of  religion. 

Nor  was  he  wont  to  banish  out  of  his  conversation  the 
pleasantness  that  fitly  belonged  to  it ;  for  which  his  large 
acquaintance  with  a  most  delightful  variety  of  story,  both 
ancient  and  modern,  gave  him  advantage  beyond  most ; 
his  judicious  memory  being  a  copious  promptuary  of  what 
was  profitable  and  facetious,  and  disdaining  to  be  the  re- 
ceptacle of  useless  trash.  To  place  religion  in  a  morose 
sourness  weis  remote  from  his  practice,  his  judgment,  and 
his  temper.  But  his  discourses,  taking  in  often  things  of 
a  diflferent  nature,  were  interwoven  with  religion,  and  cen- 
tred in  it;  especially  such  things  as  were  most  intiniaie 
and  vital  to  it ;  of  those  things  he  was  wont  to  speak  with 
that  savour  and  relish,  as  plainly  showed  he  spake  not 
forcedly,  or  with  affectation,  as  acting  a  part ;  but  from  the 
settled  temper  and  habit  of  his  soul.  Into  what  transports 
of  admiration  of  the  love  of  God,  have  I  seen  him  break 
forth!  when  some  things  foreign,  or  not  immediately  re- 
lating to  practical  godliness,  had  taken  up  a  good  part  of 
our  time.  How  easy  a  step  did  he  make  of  it  from  earth 
to  heaven !  Such  as  have  been  wont,  in  a  more  stated 
course,  to  resort  to  him,  can  tell,  whether,  when  other  oc- 
casions did  fall  in,  and  claim  their  part  in  the  discourses 
of  that  season,  he  did  not  usually  send  them  away  with 
somewhat  that  tended  to  better  their  spirits,  and  quicken 
them  in  their  way  heaven-ward  1  With  how  high  flights 
of  thought  and  aflTection  was  he  wont  to  speak  of  the  hea- 
venly state!  Even  like  a  man  much  more  of  kin  to  that 
other  world  than  to  this !  And  for  his  ministerial  qualifi- 
cations and  labours,  do  I  need  lo  say  any  thing  to  them- 
selves, who  had  the  benefit  thereof!  Either  them,  who 
have  so  many  years  lived  under  his  most  fruitful,  enlight- 
ening, quickening,  edifying  ministry  1  Whether  week  by 
week,  as  his  beloved,  peculiarly  privileged  charge  at  Hack- 
ney, that  mournful,  desolate  people!  who  have  been  fed 
with  the  heavenly,  hidden  manna,  and  with  the  fruits  of 
the  tree  of  life  that  grows  in  the  midst  of  the  paradise  of 
God ;  so  prepared,  and  presented  to  them,  and  made  plea- 
sant to  their  taste,  as  few  besides  have  ever  had:  but  now 
sit  in  sorrow,  hopeless  of  full,  or  any  equal  relief,  but  by 
transportation  into  that  paradise  itself,  whence  all  their  re- 
fections were  wont  to  come !  Or  do  I  need  to  inform  such 
inhabitants  of  London,  as  in  a  doubled  three  monthly 
course,  have  for  many  years,  in  throng-as.semhly,  been  won  t 
to  hang  upon  his  lips'!  To  whose,  if  to  any  one's  in  our 
days,  the  characters  belonged,  of  ihei  wise,  and  the  right- 
eous man's  lips,  which  are  said  to  disperse  knowledge ; 
and  (which  is  therefore  most  agreeable)  to  feed  many.    Or 

i  Prov.  XT.  7.  chap  x.  7. 


can  it  be  needful  to  acquaint  the  world,  who  have  volumes 
of  his  discourses  or  sermons  in  their  hands  1  Or  tell  them 
of  their  singular  excellencies,  who  can  as  well  tell  me  ?  I 
can  speak  to  none  of  his  great  worth  and  accomplishments, 
as  a  richly  furnished,  and  most  skilful  di.spenser  of  divine 
knowledge,  and  of  the  mysteries  of  the  Gospel  of  Christ, 
an  instructed  scribe,  able  to  bring  forth  of  his  treasury 
things  new  and  old  ;  but  who  may  say  to  me,  as  those 
Samaritan  Christians,  We  believe  him  to  be  such,  not  be- 
cause of  thy  saying,  for  we  have  heard  (or  read)  him  our- 
selves. And  ihey  may  say  so  with  judgment  upon  this 
proof,  that  shall  consider  both  the  select,  choice,  and  most 
important  matter  of  his  tractates  and  sermons,  published 
or  unpublished.  And  the  peculiar  way  and  manner  of  his 
iractation  thereof. 

For  the  former :  the  choice  of  subjects ;  and  of  such 
materials  of  discourse  as  are  to  be  reduced  and  gathered 
into  them,  discovers  as  much  of  the  judgment ,  spirit,  and 
design  of  the  compiler,  as  any  thing  we  can  think  of  When 
we  consider  what  sort  of  things  a  man's  mind  hath  been 
exercised  and  taken  up  about,  through  so  long  a  course 
and  tract  of  time ;  we  may  see  what  things  he  counted  great, 
important,  necessary  to  be  insisted  on,  and  most  conducing 
to  the  ends,  which  one  of  his  calling  and  .station  ought  to 
design  and  aim  at.  And  are  thereupon  to  appeal  to  our- 
selves, whether  he  did  not  judge  and  design  aright,  and  as 
he  ought!  As  what  could  be  of  greater  importance,  than 
lo  discover  the  harmony  of  God's  attributes,  in  the  work 
of  saving  sinners'!  the  final  happiness  of  man!  the  four 
last  things,  &C.'!  What  more  important  than  that  of  spirit- 
ual perfection'!  Which  last  he  dropped,  as  Elijah  his 
mantle,  when  he  was  to  ascend  into  that  state,  most  per- 
fectly perfect ;  wherein  that  which  he  had  been  discoursing 
of  finally  terminates.  Read  it,  and  invocate  the  Lord 
God  of  Elijah,  saying.  Where  is  hel  Nor  were  his  dis- 
courses of  less  consequence,  that,  in  his  stated  course,  he 
delivered  lo  his  constant  hearers.  They  were  always  much 
allied  lo  the  lamp,  and  did  not  need  to  fear  the  brightest 
light.  His  last  sermon  in  this  place  (who  of  us  thought  it 
the  last!  hearing  it  delivered  with  so  much  life  and. spirit!) 
challenges  our  re-consideration  over  and  over.  'Twas 
about  sins  against  knowledge,  from  Luke  xii.  47.  A  warn- 
ing to  the  age,  uttered  (though  not  faintly)  as  with  his  dying 
breath.  O  that  it  could  have  reached  ears  and  hearts,  as 
far  as  the  concern  of  it  doih  reach  !  The  sins  of  our  days, 
ofprofessors,  and  of  others,  are  more  generally  sins  against 
knowledge,  than  heretofore,  and  may  make  us  expect  and 
dread  the  more  stripes  that  text  speaks  of 

As  for  his  manner  and  way  of  handling  what  he  under- 
took, we  may  use  the  words  which  he  recites  from  the  in- 
comparable Bishop  Wilkins  concerning  Mr.  Baxter ;  which, 
no  doubt,  if  there  had  then  been  the  occasion,  he  would 
have  judged  not  unapplicable  here  also:  That  he  cultivated 
every  subject  he  handled,  and  had  he  lived  in  an  age  of 
the  fathers,  he  would  have  been  one.  His  method,  in  all 
his  discourses,  mighl  be  exposed  lo  the  most  critical  cen- 
surer.  What  could  be  more  accurate  !  And  for  his  style, 
it  was  even  inimitably  polite,  and  fine;  but  to  him  so 
natural,  that  it  was  more  unea.sy  to  have  used  a  coarser  style, 
than,  to  others,  so  neat  a  one  as  his  was.  Nor  is  it  to  be 
thought  strange,  that  there  should  be  in  this  a  peculiarity ; 
style  being  lo  any  man,  a-s  appropriate  upon  the  matter,  as 
his  visage  or  voice:  and  as  immediately  depending  on  the 
temper  of  the  mind,  in  conjunction  with  fancy,  as  that  is, 
more  or  less,  brisk,  lively,  and  vigorous;  as  the  other  do 
on  the  complexion  of  the  body,  or  the  disposition  of  the 
organs  of  speech.  They  that  would  in  this  case  attempt 
to  force  nature,  would,  I  suspect,  be  very  awkward  at  it, 
would  bungle  scurvily,  and  soon  find,  they  had  better  be 
content  to  creep  on  all  four,  than  aim  to  fly  and  soar  with 
borrowed  wings,  or  stolen  feathers.  If  God  with  a  Irian's 
nature  gives  a  disposition  of  this  kind,  it  may,  in  his  younger 
years,  admit  of  innocent  improvement:  but  thai  which  is 
most  peculiar  to  anj',  in  this  respect,  is  what  one  insensibly 
slides  into,  with  no  more  design  than  one  hath  to  walk 
after  this  or  that  manner ;  by  which  yet  many  persons  are 
known,  and  distinguishable  from  other  men. 

Bui  I  doubt  not,  that  excellency  in  any  such  kind,  as 
hath  been  anciently  observed  of  poetry  and  oratory,  must 


986 


A  FUNERAL  SERMON  ON  THE 


have  its  foundation  in  nature;  and  they  that  will  strive 
against  that  stream,  will  soon  perceive,  that  such  proverbial 
sayings  were  grounded  upon  prudent  observation  and  long 
experience,  That  a  Mercury  is  not  to  be  madeof  every  log; 
and  that  Nothing  is  to  be  attempted  invita  Minerva,  or 
against  one's  genius,  and  natural  inclination.  Therefore 
that  monition,  Lege  historiam,  nejias  historia,  one  may  vary 
and  say,  Care,  if-c.  Take  heed  of  a  prm'erb,  lest  thou  be- 
come a  proverb.  That  is  easy  and  pleasant  which  is  natu- 
ral.k  And  now  when  the  grace  of  God  supervenes,  and 
doth  exalt  and  sublimate  nature,  it  makes  that  mean  be- 
ginning, and  its  progress  into  use  and  custom,  which  is 
said  to  be  a  second  nature,  subservient  to  very  high  and 
excellent  purposes;  as  is  eminently  conspicuous  in  the 
Doctor's  peculiar  way  of  preaching  and  writing :  especially 
in  his  frequent  most  apt  similitudes  and  allusions,  to  be 
attributed  to  a  brisk  and  vivid  fancy,  regulated  by  judg- 
ment, and  sanctified  by  divine  grace,  so  as  greatly  to  serve 
hispiouspurpo.se;  to  illustrate  the  truth  he  designed  to 
recommeml,  and  give  it  the  greatest  advantage  of  entering 
into  the  mind  with  light  and  pleasure;  and  at  once  both 
to  instruct  and  delight  his  reader  or  hearer.  And  so  much 
more  grateful  have  his  illustrations  been,  by  how  much  the 
more  they  have  been  surprising,  and  remote  from  any  fore- 
thought in  them  that  read,  or  heard.  And  I  may  here 
freely  put  his  most  constant  attentive  hearers  upon  recol- 
lecting, whether  he  have  not  usually  pleased  them,  by  sur- 
prising themi  (For  I  know  there  are  surprisals  ungrateful 
enough.)  And  in  most  sermons,  whether  they  did  not 
meet  with  what  they  did  not  expect  from  him;  and  might 
in  vain  have  expected  from  any  body  else. 

Some,  it  is  possible,  may  find  fault  with  that  in  this  kind, 
to  which  they  can  do  nothing  like  themselves  ;  who  yet,  I 
hope,  may  admit  of  conviction  of  their  own  fault  herein, 
by  gentler  means,  than  by  being  put  in  mind  of  the  fable. 
They  might  upon  the  matter  as  well  find  fault,  that  God 
had  made  him  a  taller  man  than  the  most,  perhaps  than 
themselves;  or  of  a  more  comely  complexion,  or  that  all 
were  not  of  one  stature,  size,  or  feature.  If  any  do,  'tis 
mo.st  probably  such,  to  whom  one  may  truly  say,  they 
blame  what  they  could  not  mend,  nor  he  help;  at  lea.st, 
without  much  pain  to  himself,  and  to  no  purpose.  One 
may  venture  to  say,  that  in  that  fine  way  of  expressing 
himself,  which  was  become  habitual  to  him,  he  much  more 
pleased  others  than  himself  For  in  the  excellent  Mr. 
Baxter  he  highly  commends  much  another  way,  saying  of 
him,  "He  had  a  marvellous  felicity  and  copiousness  in 
speaking.  There  was  a  noble  negligence  in  his  style  :  for 
his  great  mind  could  not  stoop  to  the  affected  eloquence  of 
words."i  Very  excellent  men  excel  in  different  ways:  the 
most  radiant  stones  may  differ  in  colour,  when  they  do 
not  in  value. 

His  judgment  in  ecclesiastical  matters  was  to  be  known 
by  his  practice  ;  and  it  was  such,  that  he  needed  not  care 
who  knew  it.  He  was  for  entire  union  of  all  visible 
Christians,  (or  saints,  or  believers,  which  in  Scripture  are 
equivalent  terms,)  meaning  by  Christianity  what  is  essential 
thereto,  whether  doctrinal,  or  practical ;  as  by  humanity 
we  mean  what  is  essential  to  man,  severing  accidents,  as 
not  being  of  the  essence;  and  by  visibility,  the  probable 
appearance  thereof:  and  for  free  communion  of  all  such, 
of  whatsoever  persuasion,  in  extra-essential  matters,  if  they 
pleased.  And  this  design  he  vigorously  pursued,  as  long 
as  there  was  any  hope;  desisting  when  it  appeared  hope- 
less, and  resolving  to  wait  till  God  should  give  a  spirit 
suitable  hereto;  from  an  apprehension  that  when  principles 
on  all  hands  were  so  easily  accommodable,  and  yet  that 
there  was  with  too  many  a  remaining  insuperable  reluc- 
tancy  to  the  thing  itself,  God  must  work  the  cure,  and  not 
man.  Accounting  also,  in  the  mean  lime,  that  notwith- 
standing misrepresentations,  it  was  better  to  cast  a  mantle 
over  the  failings  of  brethren,  than  be  concerned  to  detect 
and  expose  them :  knowing  that  if  we  be  principally 
solicitous  for  the  name  of  God,  he  will  in  his  own  way 
and  time  take  care  of  ours.  And  in  this  sentiment  he  was 
not  alone. 

But  now  is  this  great  luminary,  this  burning  and  shining 
light,  (not  extinct,  but,)  gone  out  of  our  horizon.    We  for  a 


k  Uav  fn 


-nl". 


I  In  hii  Funeral  eermon,  page  90. 


season  rejoiced  in  this  light,  and  are  we  not  to  mourn  for 
its  disappearance'?  Yet  not  without  hope.  Oltheuncon- 
ceivable  loss  of  his  domestical  relatives!  who  in  respect 
of  his  most  private  capacity  and  conversation,  are  deprived 
of  such  a  head,  father,  and  guide  I  Yet  in  this  lies  their 
advantage,  that  since  nothing  that  is  mortal  can  fill  up  his 
room,  they  are  under  a  necessity  to  betake  themselves 
thither,  where  the  surest  and  fullest  relief  is  to  be  had. 
Having  in  the  mean  time  among  mortals  a  far  greater 
number  of  fellow-sufferers,  and  fellow-mourners,  to  bear  a 
part  with  them  in  their  sorrows,  and  ready  to  afford  them 
all  suitable  consolation,  than  most  in  this  world  can  be  ca- 
pable of  expecting  in  such  a  case.  Let  those  of  his  own 
peculiar  charge,  lot  those  that  were  wont,  though  not  so 
often,  in  a  stated  course,  to  hear  him  in  this  place,  with  all 
other  his  more  occasional  hearers,  mourn,  that  they  are  to 
hear  no  more  his  weighty  sentences,  his  sweet  honey- 
dropping  words :  let  them  mourn  that  never  heard  to 
purpose,  that  were  never  allured,  never  won,  that  were 
always  deaf  to  this  charmer,  though  charming  so  wisely. 
Let  those  that  have  got  good  by  him  mourn,  that  in  this 
way  they  are  to  get  no  more;  those  that  have  got  none, 
that  they  have  lost  so  much  of  their  day  ;  that  they  are  to 
be  addressed  by  this  persuasive  advocate  for  Christ  and 
their  own  souls  no  more.  Let  his  brethren,  all  of  us, 
mourn,  that  we  have  lost  so  prudent,  so  humble,  so  in- 
structive, so  encouraging  a  guide,  so  bright  an  ornament 
from  among  us. 

But  let  none  of  us  mourn  without  hope.  God  will  be 
a  husband  to  the  widow  trusting  in  him,  and  the  father  of 
the  fatherless,  taking  God  in  Christ  for  their  father  and 
their  God.  He  hath  not  forgot  the  titles  he  hath  assumed. 
He  can  also  find  or  make  for  his  widowed  church,  a  pastor 
after  his  own  heart:  and  the  great  Shepherd  and  Bishop 
of  souls,  that  gave  his  life  for  the  sheep,  though  he  was 
dead,  is  alive,  and  lives  for  evermore.  All  his  hearers, 
though  they  are  no  more  to  hear  his  pleasant  human  voice 
.sounding  in  their  ears,  if  they  attend  and  listen,  may  hear 
a  divine  voice  crying  after  them,  This  is  the  way,  walk  in 
it.  And  let  them  know  that  the  Gospel  he  preached  is 
immortal,  and  never  dies,  though  all  flesh  is  grass;  and 
his  own  books,  though  he  is  dead,  yet  speak.  We  his 
brethren  were  to  follow  him,  as  he  followed  Christ ;  who 
will  himself  be  with  us  always  to  the  end.  The  work 
wherein  he  was  engaged  was  common  to  him  and  us. 
Herein  if  we  follow  him,  though  not  with  equal  steps, 
faithfully  endeavouring  to  turn  many  to  righteousness,  we 
shall  shine  as  he  doth,  like  the  stars  in  the  firmament,  we 
need  not  be  solicitous,  though  not  with  equal  lustre;  as 
one  star  differs  from  another  in  glory." 

The  cause  wherein  he  was  engaged  unto  his  death,  and 
from  which  no  offered  emoluments  or  dignities  could  ever 
draw  him,  was  not  that  of  a  party ;  for  he  was  of  none, 
and  was  of  too  large  a  mind  to  be  of  any,  but  that  noble 
cause  of  union  and  communion  with  all  Christians  that 
hold  the  head.  That  cause  is  not  dead  with  him.  Now 
that  he  is  dead,  we  are  to  say,  as  that  is  the  voice  of  the 
Christian  faith,  of  divine  and  brotherly  love.  Let  us  die 
with  him,  but  not  as  it  is  the  voice  of  despondency  or 
despair.  Let  us  covet  to  be  with  him  in  that  blessed  state  j 
the  reality  whereof  we  believe,  and  of  which  our  faith  is 
to  be  to  us  the  substance  and  evidence. 

1  know  no  good  man  that  knowing  him  would  not  say. 
Let  me  die  with  him.  I  very  well  know  who  would  :  and 
if  breasts  could  be  laid  open  to  inspection  as  by  a  glass, 
do  know  in  whose  breast  this  sense  would  be  found,  en- 
graven as  with  the  point  of  a  diamond  :  O !  that  my  soul 
were  in  his  soul's  stead  ;  or  if  the  Supreme  Disposer  had 
thought  fit,  or  seen  an  equal  fitness  for  translation,  that  I 
had  died  with  him.  But,  knowing  his  much  greater  use- 
fulness in  this  world,  O!  that  I  had  died  for  him.  For 
since  'tis  expressly  said,  we  ought  to  lay  down  our  lives 
for  the  brethren,"  a  life  that  could  regularly  and  effectually 
have  redeemed  his,  had  been  laid  down  for  many,  in  that 
one  of  holy,  prudent,  heavenly  Dr.  Bates.  This  is  the 
sense  of  one  not  weary,  blessed  be  God,  of  the  business  of 
life,  and  that  enjoys  as  much  of  the  comforts  of  life  as  any 
man  can  reasonably  wish,  scarce  any  one  more.    But  it 


DEATH  OF  DR.  WILLIAM  BATES. 


987 


must  be  confessed,  as  this  world  was  not  worthy  of  this 
servant  of  Christ,  'tis  become  far  less  worthy  now  so  ex- 
cellent a  person  hath  left  it.  His  love,  his  converse,  was 
pleasant  beyond  what  can  be  expressed !  'Tis  now  a 
grievance  not  to  have  a  part  with  the  silent  mourners,  when 
lamentations  could  freely  have  been  poured  forth,  without 
noise  or  interruption !  As  the  case  is,  necessity  lays  a 
restraint,  and  leaves  it  an  easier  thing  to  die  than  weep  out ; 
otherwise  can  one  be  shy,  in  a  way  that  can  admit  it,  to 
tell  the  world,  that  to  live  in  it,  now  he  is  dead  out  of  it, 
much  less  deserves  the  name  of  life  !  It  can  be  felt,  that 
those  words,  among  the  many  divine  raptures  of  that  holy 
man,"  have  a  most  perceptible  meaning ;  "  When  I  got 
health,  thou  tookest  away  my  life ;  and  more,  tor  my 
friends  die."  If  one  may  innocently  borrow  words  from  so 
impure  a  mouth,  they  are  very  expressive  ;  I  scarce  count 
myself  a  man,  when  without  Jamblichus.P 

Here  were  two  souls  knit  together  as  the  soul  of  one 
man  !  What  there  is  of  present  separation  shall  be  but 
for  a  little  while.  And  by  how  much  the  separation  is 
more  grievous,  the  re-union  will  be  with  the  stronger  pro- 
pension,  and  the  more  delightful  everlasting  cohesion.  As 
also  separation  from  this  terrene  clog  will  be  much  the 
easier :  one  great  weight  is  added  above,  to  pully  up  what 
ought  to  ascend  thither.  How  can  that  but  be  a  blessed 
state,  into  which  he  that  is  essential  love  hath  caught  up 
such  a  man  !  One  in  so  great  part  transformed  before  into 
the  same  likeness,  and  fitted  to  dwell  in  love!  And  ac- 
cordingly God  took  him,  even  kissed  away  his  soul,  as  hath 
been  said  of  those  great  favourites  of  heaven ;  did  let  him 
die  without  being  sick;  vouchsafed  him  that  great  privilege, 
which  a  good  man  would  choose  before  many,  not  to  out- 
live serviceableness.  To  live  till  one  be  weary  of  the  world, 
not  till  the  world  be  weary  of  him  !  Thus  he  prayed 
wisely,  thus  God  answered  graciously. 

But  be  it  far  from  us  to  say,  Let  us  die  with  him,  as  de- 
spairing; of  our  cause ;  if  our  cause  be  not  that  of  any 
self-distinguished  party,  but  truly  that  common  Christian 
cause,  of  which  you  have  heard.  While  it  is  the  Divine 
pleasure  to  continue  us  here,  let  us  be  content  and  submit 
to  live  and  own  it,  to  live  and  serve  it,  to  our  uttermost. 
If  ever  God  design  good  days  to  the  Christian  church  on 
earth,  this  is  the  cause  that  must  prevail,  and  triumph  in  a 
glorious  conquest  over  death.  But  I  miast  freely  tell  you 
my  apprehensions,  which  I  have  often  hinted,  that  1  fear  it 
must  die  first ;  I  mean  a  temporary  death ;  I  fear  it,  for  it 
hath  been  long  gradually  dying  already;  and  spiritual 
diseases  which  have  this  tendency,  are  both  sinful  and 
penal.  Lazarus's  death  and  resurrection  I  think  to  have 
been  meant,  not  only  for  a  sort  of  prolusion  to  the  death 
and  resurrection  of  Christ,  both  personal,  but  mystical.  I 
only  say  this  for  illustration,  not  for  proof  That  sickness 
and  death  of  his,  was  not  in  order  to  a  permanent  death, 
but  for  the  glory  of  Giod,  that  when  the  case  was  deplorate 
and  hopeless,  and  he  four  days  buried,  he  might  surpri- 
singly spring  up  again  alive.  I  know  not  but  the  sickness 
and  death  of  this  our  incomparably  worthy  friend,  and  (for 
ought  I  know  of  many  more  of  us)  may  be  appointed  the 
same  way  to  be  for  the  glory  of  God ;  that  is,  as  tending  to 
introduce  that  death  which  is  to  pass  upon  our  common 
cause;  which  such  men  help  to  keep  alive,  by  their  earn- 
est strugglings,  though  in  a  languishing,  fainting  condition 
every  hour. 

oHoibeti. 


Think  me  not  so  vain  as  to  reckon  exclusively  the  cause 
of  dissenters  the  cause  I  now  speak  of;  no,  no,  I  speak  of 
the  common  cause  of  all  serious,  sober-minded  Christians, 
within  the  common  rule  or  without  it.  I  neither  think  any 
one  party  to  include  all  sobriety  of  mind,  or  lu  exclude  all 
insobriety.  But  I  apprehend  converting  work  to  be  much 
at  a  stand,  within  the  pales  that  men  have  setup,  severing 
one  party  from  another,  and  without  them.  Few  are 
any  where  brought  home  to  God  through  Christ.  And 
God  knows  too  few  design  it,  otherwise  than  to  make 
proselytes  to  their  several  parties :  and  this  is  thought  a 
glorious  conversion.  Serious  piety  and  Christianity  lan- 
guishes every  where.  Many  that  have  a  name  to  live  are 
dead,  and  putrified,  already  stink !  Common  justice  and 
righteousness  are  fled  from  among  us.  Sincerely  good  and 
pious  men  die  away  in  the  natural  sense  apace.  You 
know  if  deaths  and  burials  should,  in  the  weekly  bills, 
exceed  births,  and  other  accessions  to  the  city,  whither 
this  tends.  When  so  many  great  lights  are  withdrawn, 
both  such  as  were  within  the  national  church  constitution, 
and  such  as  were  without  it ;  is  there  no  danger  God 
should  also  remove  the  candlestick'! 

Our  obduration  and  insensible  stupidity  portends  a 
deadly  darkness  to  be  drawing  on.  And  must  such  lives 
go,  to  make  a  way  for  God's  anger?  and  lead  on  a  more 
general  and  more  dreadful  approaching  death  ■?  Oh  !  that 
God  would  rend  the  heavens  and  come  down!  He  may 
yet  melt  our  hearts,  and  make  them  flow  at  his  presence, 
notwithstanding  their  mountainous,  rocky  height  and  hard- 
ness. This  may  be  the  means  of  saving  some  souls,  and 
of  deferring  the  common  calamity.  A  great  thing  it  would 
be  to  have  it  deferred.  What  a  privilege  would  many  ser- 
vants of  Christ  count  it,  not  to  live  to  the  day  when  the 
Spirit  of  the  living  God  shall  be  generally  retired  and  gone; 
and  atheism,  scepticism,  infidelity,  worldlmess,  and  for- 
mality, have  quite  swallowed  up  our  religion  !  While 
such  men  as  we  have  lost  lived,  they  did,  and  such  do,  as 
instruments,  keep  somewhat  of  serious  religion  alive,  under 
our  several  forms,  but  as  ready  to  expire.  But  though  it 
should  seem  generally  to  have  expired,  let  us  believe  it 
shall  revive.  When  our  confidences  and  vain  boasts  cease. 
The  temple  of  the  Lord  !  the  temple  of  the  Lord  !  Lo, 
here  is  Christ,  and  there  is  Christ ;  and  one  sort  ceasei  to 
magnify  this  church,  and  another  that,  and  a  universal 
death  is  come  upon  us ;  then  (and,  I  am  afraid,  not  till 
then,)  is  to  be  expected  a  glorious  resurrection,  not  of  this 
or  that  party ;  for  living,  powerful  religion,  when  it  re- 
covers, will  disdain  the  limits  of  a  party.  Nor  is  it  to  be 
thought  that  religion,  modified  by  the  devised  distinctions 
of  this  or  that  parly,  will  ever  be  the  religion  of  the  world. 
But  the  same  power  that  makes  us  return  into  a  state  of 
life,  will  bring  us  into  a  state  of  unity,  in  divine  light  and 
love.  Then  will  all  the  scandalous  marks  and  means  of 
division  among  Christians  vanish  ;  and  nothing  remain  as 
a  test  or  boundary  of  Christian  communion, but  what  hath 
its  foundation,  as  such,  in  plain  reason,  or  express  revela- 
tion. Then  as  there  is  one  body  and  one  Spirit,  will  that 
Almighty  Spirit  so  animate  and  fo"m  this  body,  as  to 
make  it  every  where  amiable,  self-recommending,  and  ca- 
pable of  spreading  and  propagating  itself,  and  to  increase 
with  the  increase  of  God.  Then  shall  the  Lord  be  one, 
and  his  name  one,  in  all  the  earth. 

p  Julian  Epist.  ad  JambL— a^•— //ij  nvot. 


A  FUNERAL  SERMON, 

FOR  THAT  VERY  REVEREND  AND  MOST  LABORIOUS  SERVANT  OF  CHRIST 
IN  THE  WORK  OF  THE  MINISTRY, 

MR.    MATTHEW    MEAD, 

WHO  DECEASED  OCTOBER  16,  1S99. 


TO  THE 

RIGHT  HONOURABLE  JOHN  AND  FRANCES,  THE  LORD  AND  LADY  HAVERSHAM. 

Mat  it  please  yoob  Honours, 

The  request  of  the  mournful  widow,  and  other  relatives  of  the  worthy  person  deceased,  concurring  with  my  own  incli- 
nation, left  with  me  no  room  to  deliberate  concerning  this  inscription.  I  easily  apprehend  how  quick  and  deep  a  sense 
you  both  have  of  the  loss  of  such  another  valuable  person  from  offthis  earth  ;  having  so  lately  borne  your  part,  in  la- 
menting the  decease  of  one  you  much  valued  also.  Upon  which  account  I  put  into  your  hands  a  discourse  on  those 
words,  John  xi.  16.     Let  us  also  go,  that  we  may  die  with  him. 

Such  persons  leave  this  world  so  fast,  that  it  grows  a  more  difficult  choice  with  whom  to  live,  than  v;ith  whom  to  die. 
When  on  that  sad  occasion  I  did  set  myself  to  con.sider  that  passage  of  Holy  Scripture,  I  had  seen  some  expositors  that 
made  it  a  doubt  whether  that  were  meant  of  Lazarus,  or  of  our  Lord  himself  Some  of  good  note  thought  the  latter : 
for  which,  was  plausibly  to  be  alleged  what  we  find  v.  8.  and  that  in  this  verse  16.  the  words  were  spoken  not  to  Christ, 
hut  to  the  fellow-disciples.  That  doubt  was  not  to  have  been  moved  in  an  assembly,  where  was  neither  time  nor  a  fit 
season  to  discuss  it.  And  though  I  might  more  conveniently,  1  shall  not  say  much  to  it  now;  only  I  judge,  that  with- 
out necessity  the  present  coherence  was  not  to  be  torn.  When  by  the  series  of  discourse  the  same  Mm  seems  plainly 
to  be  referred  to,  in  the  close  of  the  15th  verse,  and  of  this  16th — Lazarus  is  dead,  v.  14 — nevertheless,  let  us  go  to 
him,  V.  15. — Let  us  also  go,  that  we  may  die  with  him.  It  was  little  needful  to  say  to  Christ,  Let  us  go,  whose  mind 
appeared  set  upon  going  already ;  but  to  the  disciples  who  drew  back.  Besides,  that  reverence  might  restrain  from  say- 
ing this  to  our  Lord,  when  what  was  to  be  proposed  was  matter  of  hortation,  not  of  inquiry.  Though  sometimes  they 
feared  even  to  ask  him  a  question  also  ;  as  Luke  ix.45.  And  they  might  the  rather  be  now  under  a  present  awe,  from 
the  rebuke,  or  expostulatory  answer,  he  had  given  them,  for  their  objecting  against  going  into  Judea.  Especially,  so  as 
not  to  signify  a  remaining  fear,  which  he  had  so  newly  checked.  Therefore  Thomas's  speech,  directed  to  his  fellow- 
disciples,  but  not  out  of  Christ's  hearing,  (for  we  have  no  reason  to  suppose  that  he  separated  them  from  him,  that  he 
might  say  this  to  them  apart,)  is  so  ordered,  as  not  to  import  fear  of  death,  but  love  to  the  deceased. 

If  any  should  object,  that  Thomas  could  not  mean  dying  wjiA  Lazarus,  when  he  was  told  he  was  already  dead.  That 
scarce  deserves  answer  to  any  one  that  understands  the  latitudeof  the  particle  rendered  with,  especially,  that  it  frequently 
signifies  after,  and  not  always  with.  And  very  often  notes  nothing  of  time  at  all.  And  therefore  may  here  mean  no 
more,  than  let  us  go  that  we  may  die  too,  or  die  as  well  as  he.  All  this  I  say,  not  that  I  have  heard  any  person  in  our 
days  object  against,  or  plead  for,  this  or  that  sense  of  these  words;  but  knowing  they  have  been  difierenily  understood, 
and  this  being  the  first  opportiinity  I  had  to  take  public  notice  of  the  difference,  I  am  not  ill  pleased  that  I  have  now 
this  occasion  of  representing  it  to  so  competent  judges,  partly  to  prevent  objection,  or  at  least  to  show  with  what  temper 
of  mind  any  such  different  apprehensions,  in  matters  of  no  greater  moment,  ought  to  be  looked  upon.  Nor  shall  I  here 
Vie  authorities  of  commentators  that  have  gone  this  way,  or  that,  in  this  matter.  Therefore  I  name  none :  only  some, 
of  as  great  name  as  any,  have  judged  this  the  more  probable  opinion,  which  I  have  followed. 

Many  instances  might  be  given,  wherem,  when  matters  extra-essential  to  the  sum  of  our  religion,  are  delivered,  one 
sense  must  be  pitched  upon,  though  another,  very  divers  (of  which  there  cannot  be  two)  is  not  to  be  demonstrated  im- 
possible. In  which  case,  I  must  prefer  a  tacit  following  that  which  one  chooses,  before  a  conceited  confidence,  and 
crying  down  of  the  other.    For  confident  clamour  neither  admits  light,  nor  tends  to  enlighten  any  body. 

In  the  present  case,  it  makes  no  difference  to  any  disadvantage.  For  if  we  desire  to  be  united  in  death,  or  in  that 
state  to  which  it  introduces,  with  this  or  that  holy  man  ;  to  be  with  our  blessed  Lord  in  that  stale,  must  be  much  more 
desirable.  But  the  departure  of  the  excellent  ones  of  the  earth  from  it,  leaves  us  less  here  of  present  attractive,  and 
gives  us  a  very  threatening  prospect  and  presage  of  what  we  are  to  expect  for  the  future. 

Your  lordship's  great  respect  to  this  servant  of  Christ,  was  even  hereditary,  and  descended  to  him,  by  you,  from 
your  family  ;  as  I  have  often  heard  him  acknowledge,  with  great  sense  of  obligation.  And,  Madam,  your  lady.ship's 
great  value  of  him,  though  it  might  take  its  first  rise  from  so  near  and  judicious  a  relative,  could  not  but  receive  a 
great  increa^se  from  his  known  worth,  and  your  own  discerning  judgment.  I  pray,  not  doubting  it,  that  with  whatso- 
ever kindness  you  have  received  any  prophet,  or  other  servant  of  Christ,  in  that  name,  you  may  have  a  proportionable 
reward  j  and  am,  my  most  honoured  lord  and  lady, 

Your  most  obliged,  humbJe  servant, 

in  the  work  of  the  Gospel, 

JOHN  HOWE. 


A  FUNERAL  SERMON  ON  THE  REV.  MR.  MATTHEW  MEAD. 


1  Tim.  iv.  16. 

-  T^iti  shtUt  both  save  thyself,  and  them  that  hear  thee. 

These  words  I  principally  design  to  insist  upon  at  this 
time,  and  on  this  sad   and  mournful  occasion  ;  but  not 
without  retrospection  to  the  foregoing  verse,  and  the  former 
part  of  this;  which  runs  thus:  verse  15.  Meditate  upon 
these  things,  give  thyself  wholly  to  them,  that  thy  profiting 
may  appear  to  all.     Ver.  16.  Take  heed  to  thyself,  and  thy 
doctrine ;  continue  in  them,  for  in  doing  this  thou  shaltboth 
save  thyself  and  them  '.hat  hear  thee.  This  whole  foregoing 
context  contains  precepts,  which,  reduced  to  practice,  afford 
an  eminent  example  and  pattern  of  a  true  Gospel  preacher, 
or,  as  the  words  are,  yer.  6.  Of  a  good  minister  of  Jesus 
Christ,  nourished  up  in  the  words  of  faith,  and  of  good 
doctrine.     As  these  last  words  show  the  blessed  end  and 
issue  of  such  a  one's  ministry,  i.  e.  that  he  shall  save  him- 
self; which  must  be  looked  upon  as  certain:  and  them 
that  hear  him ;  i.  e.  as  much  as  in  him  lies,  he  shall  herein 
do  his  part,  and  what  is  incumbent  upon  him,  to  the  saving 
of  his  hearers.     These  latter  words  hold  forth  the  double 
end  which  a  minister  of  Christ  is  to  pursue,  the  saving  his 
own  and  his  people's  souls.    The  foregoing  words,  con- 
sidered in  reference  to  these,  contain  the  proper  means  he 
is  to  u.se  in  order  to  this  two-fold  end.    i.  e.  He  is  to  medi- 
tate much  on  the  great  things  of  the  Gospel.     He  is  to  be 
wholly  in  them,'  as  the  words  literally  import  which  we 
read.    He  is  lo  give  himself  wholly  to  them.     He  is  to  be 
continually  increasing  in  the  knowledge  of  God,  and  that 
so  as  not  to  know  only  to  himself,  but  so  as  to  make  known 
what  he  knows.    He  is  especially  (though  that  be  the  com- 
mon duly  of  Christians)  lo  turn  all  to  the  use  of  edifying, 
Eph.  iv.  29.  that  his  proliting  may  appear  to  all.     For 
though  Timothy  was  at  this  time  a  young  man,  yet  the 
most  grown  did  always  need  to  be  still  growing.    None 
have  here  attained  their  tic  plus  ultra,  but  may  still  write 
for  their  motto,  plus  ^dtra,  all  their  days  ;  even  Paul  the 
aged,  as  he  writes  himself  to  Philemon,  tells  the  Philip- 
pians,  (both  those  epistles  being  dated  from  Rome,  and 
supposed  to  be  written  about  the  some  lime,  when  he  was 
first  there,)  that  he  had  not  yet  attained,  in  point  of  the 
transforming  knowledge  of  Christ,  chap.  iii.  10,  11.    And 
unto  what  pitch  soever  he  grew,  it  was  still  in  order  to  com- 
munication.    He  writes  to  the  Corinthians,  that  he  deter- 
mined to  know  nothing  among  them  ;b  which  is  so  to  know, 
as  to  make  known,  nothing  but  Jesus  Christ  and  him  cru- 
cified.    And  to  the  Ephesians,  that  he  would  have  them 
understand  his  knowledge  in  the  mystery  of  Christ  ;=  no 
doubt  that  their  salvation  might  be  promoted  thereby.  And 
hereupon,  in  great  part,  depends  a  minister's  own  salvation ; 
as  hereafter  will  further  appear.    But  besides,  he  is  to  take 
heed  to  himself,  and  see  to  the  good  state  of  his  own  soul ; 
he  is  to  take  heed  to  his  doctrine,  not  to  corrupt,  or  handle 
deceitfully  the  word  of  God,  but  represent  it  sincerely,  and 
as  the  truth  is  in  Je.sus.     He  is  to  continue  in  them;  i.  e. 
in  the  things  he  before  exhorts  him  to  meditate  on,  and  be 
wholly  in  them  ;  to  continue  in  the  faith  of  what  was  to 
be  believed  ;  and  the  practice  of  what  was  to  be  done,  and 
in  pressing  and  insisting  on  both.    And  all  for  the  men- 
tioned ends,  that  he  might  both  save  himself  and  those  that 
hear  him.     And  it  is  this  two-fold  end  of  a  minister's  care 
and  labour,  that  will  lake  us  up  at  this  time.     This  is  that 
therefore,  which,  as  God  shall  help,  I  am  to  evince  and 
apply,  vis.  That  a  minister  of  Christ  is  to  make  it  his  busi- 
ness, both  lo  save  himself  and  his  hearers. — I  am,  as  the 
text  directs,  to  speak  of  these  two  ends  conjunctly. — And 
here  I  shall  not  spend  time,  or  use  a  liberty  beyond  what 
is  obvious  and  useful,  in  inquiring  into  the  counsel  of  God, 
why  he  makes  use  of  such  in  order  to  the  saving  of  others, 
as  need  to  be  saved  themselves  also.    But  shall  principally 
insist,  that  since  it  appears  to  be  God's  pleasure  to  make 
use  of  such,  they  should  therefore  most  earnestly  concern 
themselves,  and  be  very  intent  upon  carryingon  this  design, 
viz.  of  their  own,  conjunctly  with  that  of  their  hearer's  sal- 
vation.   Yet  as  to  the  former  of  these, 

I.  Somewhat  it  may  be  requisite  to  say,  concerning  this 
course  and  method,  which  we  find  the  wisdom  and  good 

a  'Ev  rovToii  to9t.    In  a  better  than  Ihc  Poet's  sense,  scire  tuum  nilul  est. 


pleasure  of  Gfod  have  pitched  upon,  for  the  carrying  on  a 
saving  design  in  this  world ;  to  make  use  of  such  for  the 
saving  of  others  as  do  need  to  endeavour  the  saving  of 
themselves.  And  here  I  shall  briefly  show — 1.  How  it  is 
to  be  understood ; — 2.  How  the  fitness  of  this  course  may 
be  evinced. 

As  to  the  former,  we  shall  briefly  note ;  that  we  must  be 
cautious  to  understand  aright,  how,  and  in  what  sense,  any 
one  can  be  said  to  save  himself,  or  another.     Therefore, 

(1.)  It  must  be  understood  so,  as  to  keep  at  a  remote  and 
awful  distance  from  intrenching  upon  a  divine  prerogative. 
It  being  most  expressly  said,  Isa.  xliii.  11.  I,  even  I,  am 
the  Lord,  and  besides  me  there  is  no  Saviour ;  and  chap, 
xlv.  21,  22.  There  is  no  God  beside  me,  a  just  God  and 
a  Saviour,  there  is  none  beside  me.  Look  to  me,  and  be 
ye  saved,  all  the  ends  of  the  earth;  for  I  am  God,  and  there 
is  none  else.  Which  plainly  signifies,  that  in  the  highest 
sense,  to  save,  is  most  appropriate  to  Deity,  especially  with 
an  everlasting  salvation,  as  'tis  expressed,  ver.  17.  of  this 
chap.  xlv.  Israel  shall  be  saved,  in  or  by  the  Lord,  with 
an  everlasting  salvation.  And  that  to  be  so  a  Saviour,  is 
equally  incommunicable,  as  lo  be  God.  How  gloriously 
doth  he  triumph  in  this  excellent  peculiarity  of  the  God- 
head, in  his  expostulations  with  Job,  chap.  xl.  9.  Hast 
thou  an  arm  like  God !  g.  d.  "  Come,  let  us  compare  ; 
stretch  out  that  weak,  withered,  ulcerous  arm  of  thine. 
Deck  thyself  now  with  majesty  and  excellency,  array  thy- 
self with  glory  and  beauty  ;  try  if  thou  canst  make  thyself 
shine  in  God-like  .splendour ;  cast  abroad  the  rage  of  thy 
wrath;  beholdevery  one  that  is  proud  and  abase  him.  Try 
thy  power  upon  thy  fellow-mortals.  See  if  thou  canst 
crush  all  the  haughty  ones  of  this  world,  bring  them  down, 
and  bind  their  faces  in  the  dust  of  the  grave.  And  (lo  re- 
call thee  to  the  greater  things  mentioned  before)  try  if  thou 
canst  form  me  such  another  earth  as  this,  establish  its  foun- 
dations, lay  its  corner-stone.  If  thou  canst  countermand 
the  motions,  bind  up  the  influences,  of  the  stars  in  the  hea- 
vens;" then  will  I  confess  unto  thee,  that  thy  own  right 
hand  can  save  thee,  ver.  14.  It  is,  it  seems,  as  much  above 
created  power  to  be  a  Saviour,  as  to  be  the  Creator  or 
Ruler  of  the  world.  And  how  should  we  dread  to  think 
of  usurping  the  title  and  office  of  the  great  Immanuel,  the 
Saviour,  who  is  therefore  called  Jesus,  because  he  was  to 
save  his  people  from  their  sins.  Matt.  i.  21. 

(2.)  Yet  there  is  a  true  sense  wherein  the  saving  act  and 
power  are  otherwise  and  very  variously  ascribed.  Some- 
times to  faith,  Luke  vii.  50.  Thy  faith  hath  saved  thee. 
Sometimes  lo  hope ;  We  are  saved  by  hope,  Rom.  viii.  24. 
Sometimes  to  baptism,  1  Pet.  iii.  21.  Baptism  doth  also 
now  save  us,  not  the  putting  away  the  filth  of  the  flesh,  &c. 
Sometimes  to  husbands  and  wives  in  reference  to  one  ano- 
ther, 1  Cor.  vii.  16.  So  is  the  Gospel  called  the  Gospel 
of  our  salvation,  Eph.  i.  13.  And  to  you  is  the  word  of 
this  salvation  sent.  Acts  xiii.  26.  So  are  we  exhorted  to 
save  ourselves.  Acts  ii.  40.  And  others,  Jude  23.  Others 
save  with  fear.  Thus  in  lower  matters,  is  the  act  of  wri- 
ting, for  in.siance,  ascribed  to  the  pen,  to  the  hand  that  uses 
it,  and  to  the  writer  himself,  that  moves  both,  and  we  have 
no  diflSculty  lo  understand  those  different  forms  of  speech: 
nor  is  there  a  greater  difficulty  in  the  present  case,  so  to 
ascribe  to  the  creature  the  low  subordinate  agency,  which 
in  distinct  capacities  may  belong  to  it,  ns  in  the  mean  time 
lo  reserve  to  God  and  Christ  the  supreme  agency,  which 
is  most  peculiar  and  appropriate  to  divine  power  and  grace, 
1  Pet.  i.  5.  Eph.  ii.  8. 

2.  We  now  come  next  to  show,  that  it  was  very  mani- 
festly agreeable  to  the  most  accurate  wisdom  of  God,  to 
employ  such  in  the  design  and  work  of  saving  others,  as 
were  themselves  concerned,  and  needed  to  be  saved  too, 
that  were  to  be  upon  the  same  bottom  themselves  with  the 
rest;  and  lo  venture  their  own  souls,  and  their  everlasting 
concernments,  the  same  way,  and  into  the  .same  hands.  And 
this  we  shall  labour  to  clear  and  make  evident  by  degrees. 
(1.)  It  was  fit,  since  creatures  were  lo  be  employed  in 
this  work,  to  make  use  of  intelligent  creatures,  such  as  could 
understand  their  own  errand,  and  act  with  design  in  pur- 
suance of  it. 

(2.)  Mankind  was  universally  lost,  so  as  all  do  need  be- 
ing saved  themselves. 
1  b  1  Cor.  ii.  2.  c  Eph.  iii.  L 


990 


A  FUNERAL  SERMON  ON  THE 


(3.)  Therefore  no  intelligent  creatures  else  could  be 
employed  herein,  but  the  unfalleu  angels. 

(4.)  We  may  adventure  to  say  after  God,  and  when  he 
hath  so  determined  the  matter  himself,  though  it  was  not 
fit  for  us  to  have  said  it  before  him,  as  if  we  would  direct 
the  Spirit  of  the  Lord,  or  as  his  counsellors  would  instruct 
him,  Isa.  xl.  Rom.  xi.  that  it  was  more  suitable  to  make  use 
to  this  purpose  of  sinful  men,  than  of  sinless  angels.  Let 
us  sever  and  lay  aside  herein,  what  may  at  first  sight  seem 
specious,  but  is  really  not  considerable  in  this  matter,  as 
that  men,  in  the  same  miserable  circumstances  with  those 
whom  they  are  to  persuade,  that  they  may  save  them,  will 
be  so  much  the  more  earnest  and  importunate,  use  so  much 
the  more  pressing  arguments,  as  having  been  upon  the  brink 
of  hell  and  the  borders  of  destruction,  for  we  suppose  such 
as  are  most  likely  to  promote  the  salvation  of  others,  to 
have  been  made  sensible  of  their  own  undone,  lost  state, 
and  to  be  in  a  way  of  recovery  themselves.  But  hereupon 
it  may  also  be  supposed,  they  will  therefore  so  much  the 
more  pathetically  plead  with  sinners.  Their  knowledge  of 
the  terrors  of  the  Lord  will  urge  them  to  persuade  men, 
2  Cor.  V.  11.  and  make  them  eloquent  at  it.  But  what? 
more  than  angels  1  When  the  apostle,  1  Cor.  xiil.  supposes 
one  speaking  with  the  tongue  of  men  and  angels,  doth  he 
not  intend  a  gradation,  and  signify  the  latter  far  to  excel  1 
And  are  we  to  suppose  that  the  benignity  of  their  own 
natures,  their  kindness  to  man,  and  their  perfect  conformi- 
ty, and  obediential  compliance  and  subjection,  to  the  will 
of  their  sovereign  Lord,  would  not  have  obliged  them  to  do 
their  uttermo.st,  if  he  had  sent  them  upon  such  errands  1 
We  cannot  doubt  it.    But, 

[1.]  It  is  apparent  that  what  the  blessed  God  doth  in 
pursuance  of  this  saving  design,  he  doth  to  the  praise  of 
the  glory  of  his  grace,  and  that  it  might  appear  the  more 
conspicuous,  in  the  whole  conduct  of  this  aliair. 

p.]  That  it  is  not  within  the  compass  of  any  created,  no, 
not  of  angelical,  power,  to  change  the  hearts  of  men,  and 
lurn  them  to  God.  If  angels  were  the  constant  preachers 
in  all  our  assemblies,  they  could  not  with  all  their  heavenly 
eloquence  convert  one  sinner,  if  the  immediate  divine  pow- 
er did  not  exert  itself  The  people  are  willing  in  the  day 
of  his  power,  who  was  God-man,  as  Psal.  ex.  3.  The  Jews 
at  mount  Sinai  received  the  law  by  the  dispensation  of 
angels,  yet  kept  it  not.  Acts  vii.  53. 

[3.]  Yet  if  God  should  put  forth  his  own  power,  by  such 
a  ministration ;  if  angels  should  appear  in  glorious  array 
among  us,  and  speak  to  men  with  greater  advantage,  and 
more  persuasive  eloquence,  than  we  can  conceive;  and 
marvellous  effects  by  divine  concurrence  should  ensue; 
those  great  effects  among  a  sort  of  creatures  led  by  sense, 
and  who  judge  by  the  sight  of  the  eye,  would  all  be  as- 
cribed to  the  visibly  glorious  instrument,  not  to  the  supreme 
Agent,  who  is  invisible  and  out  of  sight ;  even  as  in  effects 
of  another  kind,  the  invisible  power  and  Godhead  that  do 
all,  are  little  regarded  by  stupid  man,  whose  dull  eye  stays 
and  rests  in  the  visible  outside,  and  fixes  his  mind  there 
too. 

[4.]  Therefore  the  rich  treasures  of  the  Gospel  are  put 
into  earthen  vessels,  that  the  excellency  of  the  power  might 
be,  i.  e.  might  appear  to  be,  of  God,  and  not  of  the  inferior 
instrument,  2  Cor.  iv.  7. 

[5.]  In  this  way  of  dispensation,  wherein  God  speaks 
to  men  liable  to  the  same  passions  with  themselves,  he 
accommodates  himself  to  their  frail  state,  who  cannot  bear 
glorious  appearances ;  and  to  their  own  option  and  desires, 
who  say  to  Moses,  (Exod.  xx.  19.)  Speak  thou  to  us  and 
we  will  hear,  but  let  not  God  speak  to  us  lest  we  die. 
When  they  had  heard  the  sound  of  the  trumpet,  and  the 
voice  of  words,  accompanied  with  thunders  and  lightnings, 
they  entreated  that  they  might  hear  no  more,  Heb.  xii.  19. 
The  celestial  glory,  while  our  mould  and  frame  is  dust, 
doth  more  astonish  than  instruct.  Those  soft  and  pleasant 
words,  This  is  ray  beloved  Son, — hear  him,  spoken  by  a 
voice  from  the  excellent  glory  in  the  transfiguration,  made 
the  disciples  that  heard  them  sore  afraid,  and  fall  on  their 
faces.  Matt.  xvii.  How  would  it  unhinge  the  world,  and 
discompose  the  whole  state  of  civil  affairs,  if  all  conversions 
were  to  be  as  Saul's  was,  when  he  became  Paul,  with  such 
concomitant  effects,  not  only  on  himself  but  all  others 
d  Acts  ill.  22.  from  Deut.  xviii. 


present,  especially  being  wrought  (as  most  conversions  may 
be)  in  numerous  assemblies,  the  convert  struck  blind  for 
some  days,  and  all  that  were  in  the  place  speechless! 
Perhaps  we  have  one  such  instance  to  let  us  see  how  in- 
convenient it  were  such  instances  should  be  common,  or 
that  this  should  be  God's  ordinary  way  of  converting  and 
saving  sinners. 

[6.]  The  holding  of  men  in  this  world  under  the  minis- 
try of  men,  not  of  angels,  in  reference  to  the  affairs  of  their 
salvation,  is  certainly  more  suitable  to  the  condition  of 
probationers  for  eternity,  and  another  world ;  and  more 
aptly  subservient  to  the  business  of  the  judgment  day,  when 
all  the  talents  men  were  intrusted  with,  their  natural  en- 
dowments and  faculties,  as  well  as  additional  advantages, 
are  to  be  accounted  for.  We  shall  hereafter  understand 
better,  but  may,  in  good  measure,  conjecture  now,  why 
there  is  so  fixed  a  gulf  by  the  wisdom  and  covmsel  of  God, 
between  the  two  worlds,  the  visible  and  the  invisible,  and 
so  little  commerce  between  them. 

And  whereas  in  the  Old  Testiment  the  apparition  of 
angels  was  more  frequent,  that  passage.  The  world  to  come 
being  said  not  to  be  put  in  subjection  to  angels,  seems  to 
signify,  the  time  after  the  Messiah's  appearing  should  be 
more  entirely  left  to  the  conduct  of  a  Gospel  ministry,  as 
the  connexion,  Heb.  ii.  ver.  4,  5.  intimates. 

[7.]  And  though  the  compassions  of  men,  who  have 
been  in  danger  to  perish  themselves,  cannot  be  supposed 
more  powerfully  to  influence  them,  unto  an  earnest  en- 
deavour of  saving  them  that  are  in  the  like  danger,  than 
the  kindness  and  benignity  of  angels  would  do,  if  they  v/ere 
so  employed  ;  yet  their  concern  to  save  others,  who  are  also 
to  be  saved  themselves  the  same  way,  is  likely,  more  easily, 
more  generally,  more  sensibly,  to  be  apprehended  by  those 
others,  to  whom  they  are  to  apply  themselves  upon  this 
account.  They  have  kinder  thoughts  of  one  another  than 
they  are  like  so  have  of  a  superior  order  of  creatures. 
Their  own  flesh  and  blood  is  nearer  akin  to  them  ;  yea, 
they  are  more  apt  to  love  one  another  (and  consequently 
to  apprehend  one  another's  love)  than  the  blessed  God  him- 
self Which  is  more  than  intimated  in  that  of  that  holy 
apostle,  1  John  iv.  20.  He  that  loveth  not  his  brother  whom 
he  hath  seen,  how  shall  he  love  God  whom  he  hath  not 
seen  1  Things  aflcct  us  not  merely  as  they  are,  but  as  they 
are  understood.  Ministers  cannot  be  kinder  to  men's  souls 
than  the  blessed  angels,  among  whom  there  isa  joy  for  the 
conversion  of  a  sinner,  much  more  pure,  exalted,  and 
sublime,  than  a  human  breast  is  capable  of;  and,  in  pro- 
portion, more  fervent  desire  of  such  conversions:  but  their 
propensions  towards  us,  though  they  should  be  expressed 
by  counsels  and  precepts  that  tend  to  our  good,  would  be 
less  apprehended  by  most  men;  they  carrying  a  severity 
with  them,  which  makes  them  need  such  insinuative  re- 
commendations, as  slide  more  easily  into  their  minds  from 
creatures  of  their  own  order. 

[8.]  Our  Lord  himself  was  so  concerned  for  the  saving 
of  souls,  as  who  could  be  besides  1  But  though  before  the 
flood  he  is  said  to  have  preached  to  the  old  world,  'twas  by 
his  Spirit  in  the  ministry  of  Noah,  a  man  like  themselves, 
to  whom  he  preached.  But  when  he  thought  fit  to  preach 
immediately  himself,  he  put  on  flesh,  and  dwelt,  or  did 
tabernacle,  among  men  as  one  of  them,  John  i.  14.  So 
Moses  foretold:  A  prophet  like  to  me  shall  God  raise  up, 
him  shall  you  hear.J  So  his  terror  was  not  to  make  us 
afraid.  And  though  his  compassionateness  towards  us  is 
argued  from  his  being  tempted,  and  compassed  with  in- 
firmities,'as  we  are,  that  cannot  be  understood  as  if  hereby 
he  became  more  gracious  and  merciful  towards  us  in 
himself,  but  his  being  so,  was  the  more  apprehensible  to 
us. 

[9.]  The  steadiness  of  the  course  God  hath  taken  in  this 
matter,  shows  what  his  judgment  was  of  the  fitness  of  it; 
who  doth  all  things  according  to  the  counsel  of  his  own 
will,  Eph,  i.  11.  'Tis  observable,  that  when  our  Lord  was 
now  about  to  ascend,  he  fixes  a  ministry  that  he  promises 
his  presence  unto,  always,  or  every  day,  unto  the  end  of 
the  world.  Matt,  xxviii.  19,  90.  Ascending  on  high  he 
gave  (among  other)  these  gifts  to  men,  (even  to  the  rebel- 
lious, Psal."  Ixviii.)  apostles,  prophets,  evangelists,  pas- 
tors, teachers,  Eph.  iv.  8—11.    And  that  he  might  put  an 

e  Heb.  iv.  15. 


REV.  MR.  MATTHEW  MEAD. 


991 


honour  upon  this  ministry,  when  he  designed  the  Gospel 
to  be  preached  to  Cornelius,  and  his  relatives ;  though  he 
prepares  Peter  by  a  vision,  and  sends  an  angel  to  Corne- 
lius, 'twas  not  to  preach  to  him,  but  to  direct  him  to  send 
for  Peter  to  preach  to  him  and  his;  who  tells  him,  when 
he  fell  at  his  feet,  I  also  am  a  man,  Acts  x.  We  are  human 
preachers,  though  from  a  Divine  Master  and  Lord  j  and 
of  a  divine  word. 

II.  But  now  the  mind  and  counsel  of  God  being  suffi- 
ciently evident  in  this  matter,  both  in  the  fact  and  in  the 
fitness  of  it,  to  make  use  of  such,  for  promoting  the  com- 
mon salvation,  as  do  need  themselves  to  partake  therein ; 
we  come  now  to  show,  that  the  ministers  of  the  Gospel  of 
Christ  ought  to  be  very  intent  upon  the  business  of  their  own 
salvation,  conjunctly  with  that  of  them  that  hear  them; 
and  of  theirs  with  their  own.  There  is  a  double  obliga- 
tion meeting  upon  a  minister  of  the  Gospel ;  that  of  the 
law  of  nature,  and  of  the  law  of  his  office;  he  is  to  com- 
ply with  both.  Nature  obliges  him  to  intend  his  own 
salvation ;  his  office,  theirs  that  hear  him.  The  same  au- 
thority lays  him  under  the  one  obligation  and  the  other. 
For  he  that  is  the  author  of  nature,  is  the  author  of  his 
office  too. 

1.  He  ought  so  to  mind  the  concern  of  his  people's  sal- 
vation, as  not  to  neglect  his  own.  This  is  sc  evident  in 
-iself,  that  it  would  be  superfluous  to  speak  to  it,  were  it 
not  that  we,  as  well  as  they  to  whom  we  preach,  do  need  to 
be  put  in  remembrance  of  very  important  things,  though 
we  know  them,  3  Pet.  i.  12.  To  know  and  to  consider, 
we  not  only  may  distinguish,  but  do  too  often  separate. 
And  there  are  divers  things  to  be  considered  to  this  pur- 
pose. 

(1.)  That  the  royal  law,  as  'tis  called,  James  ii.  8. 
which  requires  us  to  love  our  neighbour  as  oneself, 
makes  love  to  ourselves,  i.  e.  not  merely  which  we  bear, 
but  which  we  owe  to  ourselves,  the  measure  of  that  which 
we  ought  to  have  for  our  neighbour.  And  that  which 
ought  to  be  the  measure  in  any  kind,  should  be  the  most 
perfect  in  that  kind;  and  must  oblige  us  to  love  first  our 
most  noble  self,  our  own  souls. 

(■2.)  'Tis  gross  hj-pocrisy  to  seem  earnestly  intent  upon 
saving  other  men,  and  to  be  neglectful  of  one's  own  salva- 
tion. 'Tis  sin  only  which  endangers  both;  meant  by  the 
mote  and  the  beam.  Matt.  vii.  3,  4,  5.  And  our  Saviour, 
we  see  there,  stigmatizes  such  a  one  with  the  brand  of  a 
hypocrite,  that  is  officious  to  take  out  the  mote  from  his 
brother's  eye,  but  never  concerns  himself  to  cast  out  the 
beam  from  his  own  eye. 

(3.)  'Tis  a  scandalous  and  an  ignominious  absurdity, 
as  the  apostle's  sharp  expostulations  imply,  Rom.  ii.  19 — 
22.  to  take  upon  oneself  to  be  a  guide  to  the  blind,  a 
light  to  them  that  are  in  darkness,  to  take  up  with  having 
a  form  of  knowledge  and  of  the  truth  in  the  law;  and  to 
teach  others,  and  not  to  teach  oneselfl  Preachest  thou 
(as  he  adds)  a  man  should  not  steal,  and  dost  thou  steal"? 
thou  that  sayest  a  man  should  not  commit  adultery,  dost 
thou  commit  adultery  1  thou  that  abhorrest  idols,  dost  thou 
commit  sacrilege  7  thou  that  make.st  thy  boast  of  the  law, 
by  breaking  the  law  dishonoure.sl  thou  G-od  1  This  is  that 
which  makes  the  name  of  God  be  blasphemed  among  the 
Gentiles;  as  he  tells  us  'tis  written,  referring  to  some  texts 
in  the  Old  Testament,  Ezck.  xvi.  47—52.  chap,  xxxvi. 
22.  'Tis  a  blackening  thing  when  it  can  be  said,  I  was 
keeper  of  the  vineyards,  but  mine  own  vineyard  have  1 
not  kept,  Cant.  i.  6.  Our  Lord  speaks  of  it  as  a  reproach- 
ful proverb,  which  he,  knowing  the  hearts  of  men,  observ- 
ed some  were  apt  to  misapply  to  him,  Luke  iv.  (noted  to 
have  been  in  use  among  the  Greeks,  and  which  with  that 
empire  had  reached  Judea,)  Physician,  heal  thyself  It 
would  be  very  opprobrious  to  us  who  are  in  the  ministry, 
if  it  could  be  truly  said  to  us,  we  seem  concerned  at  the 
diseasedness  that  appears  in  our  flocks,  but  overlook  the 
diseases  and  distempers  of  our  own  souls.  That  was 
meant  for  a  bitter  reproach  to  our  Lord  dying  upon  the 
cross.  He  saved  others,  himself  he  cannot  save.  "To  us,  if 
it  might  be  truly  said,  it  must  be  a  just  reproach  a^  well 
as  bitter;  our  saving  ourselves  being  our  duty  enjoined 
us,  and  tending  to  the  saving  of  others;  whereas  our 
Lord's  saving  himself,  in  the  sense  intended  by  those  scof- 
fs Cor,  ii.  16.  Off//!). 


fers,  was  against  the  law  he  was  then  under ;  and  agailist 
his  own  design,  tending  to  overthrow  it,  and  leave  them  to 
perish,  whom  he  was  dying  to  save. 

(4.)  The  observable  neglect  of  the  design  to  save  our 
own  souls,  would  defeat  and  destroy  the  other  design  of 
saving  theirs  that  hear  us.  For  who  can  think  us  serious 
in  our  preaching,  or  that  we  believe  ourselves  in  what  we 
say,  if  we  manifestly  decline  ourselves  that  way  of  salva- 
tion which  we  propose  to  others  I  We  tempt  men  to  in- 
fidelity if  we  live  like  infidels. 

It  was  a  cutting  repartee  made  by  an  atheistical  person, 
to  one,  that  leading  an  ill  life,  yet  professed  to  woncler  that 
the  other,  the  argument  for  a  Deity  being  so  plain  and 
cogent,  did  not  own  there  was  a  God ;  the  other  replied,  he 
much  more  wondered,  that  he  who  did  own  him,  should 
yet  live  as  he  did!  This  tends  to  overthrow  all  our 
preaching.  Though  our  Saviour  directs  to  do  as  they  said, 
who  sat  in  Moses'  chair,  not  as  they  did;  because  they 
said  and  did  not;  yet  he  did  not  thereby  justify  those 
self-repugnant  teachers;  for  his  reflection  upon  them  is 
sufficiently  severe.  And  we  are  to  consider  in  the  case, 
not  merely  what  man's  duty  is,  but  what  their  dispositions 
are.  Not  what  they  ought,  but  what  they  are  apt  to  do. 
If  they  think  we  do  but  act  a  part,  when  we  speak  never 
so  movingly  to  them,  they  will  be  little  moved  by  all  that 
we  can  say.  They  will  be  more  apt  to  conclude,  that  we 
who  have  studied  and  searched  into  the  matters  of  reli- 
gion more  than  they  have  done,  have  found  some  flaw  at 
the  bottom,  and  perceive  the  very  foundations  of  it  to  be 
infirm ;  and  therefore  practice  not  according  to  the  doc- 
trines and  rules  of  it.  But  that  for  our  gain,  because  it 
was  the  calling  we  were  bred  to,  and  we  know  not  how 
else  to  live,  we  are  content,  and  some  way  constrained,  to 
keep  up  the  forms  we  found  in  use ;  and  maintain  them 
that  they  may  maintain  us. 

(5.)  Yet  when  it  shall  be  found,  as  upon  strict  inquiry 
it  cannot  but  be,  that  the  foundations  of  religion  are  more 
firm  than  those  of  heaven  and  earth,  how  dismal  will  it  be 
to  have  preached  to  others,  and  ourselves  to  be  cast  away! 
1  Cor.  ix.  27.  For  as  by  loose,  licentious  walking,  we 
hazard  other  men's  souls,  which  we  should  endeavour  to 
save;  so  we  more  certainly  lose  our  own.  God  may  save 
them  some  other  way,  and  by  other,  more  apt  instruments; 
but  we  have  little  reason  to  expect  that  we  shall  save  our 
own,  either  while  we  design  it  not,  (as  if  we  were  to  be 
saved  by  chance,)  or,  much  less,  if  we  counteract  any  such 
design.  Which  we  may,  most  destructively  by  that  sin- 
gle instance,  which  the  apostle,  in  that  last-mentioned 
place,  refers  to ;  an  indulgent  intemperance ;  or  not  keep- 
ing our  bodies  in  subjection;  in  servitude,  or  in  a  service- 
able temper,  as  the  word  ia\ayuiyiii'  imports,  to  subdue  them 
into  the  state  of  servants;  wherein  rather  than  fail,  one 
would  use  the  severity  which  this  other  word  I'lrcjirid^tii-  there 
signifies.  It  is  plain,  that  if  we  live  after  the  flesh  we 
must  die,  Rom.  viii.  13.  There  is  one  law  for  ministers 
and  people.  And  it  is  only  by  the  Spirit  we  are  so  to 
mortify  the  deeds  of  the  flesh  that  we  may  live.  How 
dismal  when  a  minister's  own  breath  poisons  him  !  when 
the  very  Gospel  which  he  preaches  is  a  deadly  odourr  to 
himself!  How  horrid  when  a  shepherd  is  the  leader  of 
the  Epicurean  herd ! 

(6.)  But  if  by  neglecting  visibly  the  Gospel  way  of 
saving  himself,  he  not  only  hazard  but  actually  destroy 
other  men's  souls,  together  with  his  own,  he  then  perishes 
under  a  much  heavier  load  of  guilt,  than  another  man  can, 
that  was  not  under  his  obligations.  As  his  obligation  was 
double,  so  is  his  guilt.  When  sinful,  vicious  inclination 
hath  depraved  his  mind,  put  out  the  eye  of  his  practical 
understanding,  so  that  the  blind  leads  the  blind,  both  fall 
into  the  ditch ;  but  he  falls  much  the  deeper,  having  the 
other's  destruction  charged  upon  him,  together  with  hisown. 
Such  teachers  as  bind  heavy  burdens  for  others,  which  they 
will  not  touch,  fall  under  an  aggravated  wo.  And  the 
case  is  the  same  with  them  that  prepare  and  set  before 
their  hearers  the  most  nutritive  and  delectable  fare,  which 
they  will  not  taste.  And  for  that  reason,  perhaps,  the 
people  will  not  feed  on  them,  because  the  preachers  them- 
selves too  evidently  appear  to  have  no  taste  or  relish  of 
them. 


992 


A  FUNERAL  SERMON  ON  THE 


3.  The  ministers  of  Christ  ought  to  conjoin  the  serious 
design  and  earnest  endeavour  of  saving  them  that  hear 
them,  with  the  design  and  endeavour  of  saving  themselves. 
They  are  not  to  be  so  bound  up  within  themselves,  as  only 
to  mind  their  own  things,  though  of  this  most  noble  kind. 

(1.)  The  law  of  nature  obliges  them  to  it,  which  extends 
its  obligation  as  far  as  human  nature  extends.  And  must 
therefore  include  them  with  the  rest  of  mankind  under  the 
same  common  notion,  inz.  them  who  are  ministers,  not  as 
they  are  such,  for  nature  hath  not  made  them  ministers, 
but  as  they  are  men.  Whom  the  royal  law,  mentioned 
before,  requires  to  love  their  neighbour  as  themselves ;  and 
therefore  to  seek  another's  felicity,  not  before,  but  as  their 
own.  We  are  taught  to  count  it  an  unnatural  barbarity, 
when  we  see  any  pressed  and  pinched  by  bodily  wants  and 
miseries,  to  hide  ourselves  from  our  own  flesh,  Isa.  Iviii. 
7.  How  much  more,  if  we  see  immortal  souls  in  danger 
to  be  lost  and  perish,  that  are  of  the  same  make  and  capa- 
city with  our  own! 

(2.)  The  law  of  Christ,  as  such,  obliges  Christians  to 
the  same  thing.  Which  is  not,  in  this  instance,  therefore 
a  diverse  law,  but  hath  a  different  stamp  and  impress,  as 
being  the  law  of  the  kingdom  of  God  in  Christ.  We  are 
to  bear  one  another's  burdens,  so  fulfilling  the  law  of 
Christ,  Gal.  vi.  2.  What  so  weighty  a  burden  can  there 
be  upon  any  man  as  this,  the  importance  of  his  eternal 
salvation  1  And  which  is  plainly  here  referred  to,  when 
we  are  required  to  endeavour  the  restoring  of  such  as 
have  been  overtaken,  and  lapsed  into  sin,  by  which  the 
precious  soul  is  hurt  and  endangered ;  should  they  be  left 
to  sink  under  such  a  burden.  Christians  are  elsewhere 
required  to  have  compassion  on  such  as  they  see  in 
such  danger,  to  save  them  with  fear,  and  pull  them  as  fire- 
brands out  of  the  fire,  Jude  23.  These  are  obligations 
common  to  ministers  with  others.     But, 

(3.)  The  law  of  their  own  office  lays  upon  them  an  ob- 
ligation peculiar,  as  such,  to  themselves.  What  serves 
their  office  for,  but  this,  as  the  principal  end  and  design  of 
it  1  What  is  it  meant  for,  but  to  gather  in  souls  to  Christ, 
and  confirm  them  in  him'!  Because  there  is  salvation  in 
no  other;  nor  is  there  any  other  name  given  among  men, 
by  which  any  can  be  saved,  Acts  iv.  They  are  the  messen- 
gers of  the  glad  tidings  of  peace.  Their  business  is  so  well 
known,  even  in  hell  itself,  that  a  spirit  from  thence  speaks 
it  out.  These  are  the  servants  of  the  most  high  God,  which 
show  unto  us  the  way  of  salvation,  i.  e.  to  human  crea- 
tures, of  whom  the  possessed  person  was  one.  Acts  xvi.  17. 

(4.)  They  are  obliged  by  the  example  of  their  blessed 
Master,  our  Lord  Jesus  himself,  the  primary  Saviour  by 
office  ;  whom  they  are  both  to  imitate,  and  to  serve  in  this 
merciful  design.  Christians  are  so  far  to  imitate  them,  as 
they  do  Christ,  (1  Cor.  xi.  1.)  which  implies  their  obliga- 
tion to  imitate  him,  as  the  word  fnfuimi,  there  used,  signi- 
fies. The  great  salvation,  which  none  that  neglect,  can 
escape  vengeance,  began  to  be  spoken  by  the  Lord  him- 
self, then  by  them  that  heard  him,  and  so  on,  by  others 
that  succeed  in  the  same  office.  This  is  following  Christ 
in  the  way  of  imitation,  as  in  the  mentioned  place.  And 
we  are  required  to  have  the  same  mind  in  us,  which  was 
in  Christ,  Phil.  ii.  5.  and  are  told  wherein,  ver.  6,  7,  8. 
which  read  over  at  leisure,  and  consider,  what  was  that 
deep  humiliation  and  suffering  for,  but  the  salvation  of 
souls.  And  consider  that  this  is  said,  as  to  the  saints  at 
Philippi,  so  particularly  to  the  bishops  and  deacons  there; 
which  shows  their  common  and  iheir  special  obligation 
both  together.  And  now,  can  we  behold  with  what  com- 
passions and  in  what  agonies,  even  unto  blood,  our  blessed 
Lord  pursued  this  design,  and  not  feel  a  con.slraint  in  our 
spirits,  in  our  lower  sphere,  and  capacity,  to  serve  it  also 
to  our  uttermost  ? 

(5.)  They  are  obliged  by  the  peculiar  advantages  they 
have  for  this  work,  and  those  they  expect  by  it. 

[1.]  They  have  special  advantages  for  it  from  their 
very  calling,  being  separated  to  the  Gospel;  taken  off  from 
other  business,  to  give  themselves  (as  in  this  context) 
wholly  to  this.  They  are  supposed  therefore  to  know  more 
of  the  concernments  of  souls,  of  the  terrors  of  the  Lord, 
(2  Cor.  V.  H.)  whence,  therefore,  Ihcy  are  to  persuade 
men ;  of  the  nature  of  sin,  and  how  it  entangles  men's 
spirits  ;  of  the  wiles  of  Satan,  and  how  he  waits  for  advan- 


tages to  destroy  them ;  of  the  foundations  of  religion,  and 
by  what  arts  they  are  endeavoured  to  be  subverted  and  sha- 
ken, and  by  what  means  and  methods  they  are  to  be  de- 
monstrated or  established  ;  of  the  mysteries  of  the  Gospel 
of  Christ,  and  how  they  are  to  be  unfolded ;  to  have  more 
special  assistances  from  heaven  in  their  work,  according 
as  they  faithfully  mind  it ;  Christ's  promised  presents  there- 
in, even  to  the  end.  These  are  talents,  with  others,  tending 
to  the  obtaining  of  these,  which  they  are  to  be  accountable 
for.  And  hereby  they  are  strongly  obliged,  with  their  own, 
to  intend  earnestly  the  salvation  of  other  men's  souls. 

[2.]  They  expect  great  advantages  by  it:  that  since 
nothmg  is  more  grateful  to  our  Lord  Christ,  than  the  pro- 
gress of  this  saving  work,  he  will  bountifully  reward  them 
that  faithfully  serve  him  in  it ;  that  if  they  be  .steadfast 
and  immovable,  abounding  in  this  work  of  the  Lord,  (as 
he  hath  not  a  greater,  now  in  doing,  in  this  world,)  their 
labour  in  him  shall  not  be  in  vain.  They  shall  hear  from 
him.  Well  done,  good  and  faithful  servant,  enter  into  the 
joy  of  thy  Lord.  If  they  turn  many  to  righteousness  (or 
endeavour  it  with  sincere  minds)  they  shall  shine  as  stars 
in  the  firmament.  And  in  the  mean  time,  the  honour  and 
the  pleasure  of  serving  that  mighty  Redeemer,  and  lover 
of  souls,  in  so  glorious  a  design,  have  in  them  a  very  ex- 
cellent  reward  ;  and  which  cannot  but  be  esteemed  such 
by  a  right  naind. 

(6.)  They  are  obliged  by  the  exigency  of  their  own  case. 
They  cannot,  as  (hat  is  stated,  neglect  the  design  of  saving 
other  men's  souls,  without  forfeiting  their  own.  If  they 
warn  them  not,  over  whom,  as  watchmen,  they  are  set, 
they  perish,  but  their  blood  will  be  required  at  their  hands. 
It  is  a  mighty  trust  they  stand  charged  with,  which  if  they 
discharge  not,  they  are  liable  to  accusation  and  condem- 
nation, as  i'alse  and  faithless  servants ;  perfidious  to  the 
souls  of  mer ;  traitorous  to  the  King  of  kings — whose  in- 
terest they  will  have  betrayed,  being  his  agents  and  minis- 
ters in  his  kingdom  of  grace ;  about  the  prosperous  state  of 
which  kingdom,  with  the  successful  progress  of  the  affairs 
of  it,  he  is  most  deeply  concerned. 

And  now  from  this  conjunct  consideration  of  these  two 
great  ends,  which  a  minister  of  Christ  is  to  propound  to 
himself,  I  might  proceed  to  consider  them  severally,  and 
apart ;  but  this  the  case  doth  not  require,  it  being  easy  to 
sever  what  hath  been  said  to  the  one  and  the  other ;  nor 
do  our  limits  allow  it. 

We  therefore  go  on  to  the  more  necessary  use  of  the 
whole.    To  this  purpose  we  collect, 

1.  That  this  world  is  universally  in  a  very  miserable  state. 
For  it  is  the  business  of  Christ's  ministers,  to  endeavour 
both  the  salvation  of  them  that  hear  them,  and  their  own, 

(1.)  The  salvation  of  them  that  hear  them.  This  is  very 
indefinite  ;  let  who  will  be  the  hearers,  they  are  supposed 
to  be  such  as  need  to  be  saved.  The  object  of  their  minis- 
try is  all  nations,  and  every  creature,  vi:::.  that  is  or  shall 
be  capable  of  being  taught  the  way  of  salvation.  There- 
fore all  nations  are  deluged  by  the  destructive  evils,  from 
which  they  are  to  be  saved  ;  and  the  world  is  every  where 
inhabited  by  miserable  creatures.  We  are  told,  that  sin 
and  death  have  passed  upon  all  men,  (Rom.  v.  12.)  and 
all  the  ends  of  the  earth  are  invited  to  look  unto  God  in 
Christ,  (as  the  application  of  this  context,  Phil.  ii.  shows,) 
that  they  may  be  <aved,  Isa.  xlv.  22.  Whereas  Jherefore 
the  ministers  of  the  Gospel  of  salvation,  wheresover  they 
can  obtain  to  be  heard,  are  to  endeavour  the  salvation  of 
their  hearers ;  it  shows  they  can  speak  to  none  who  stand 
not  in  need  of^  saving  mercy. 

(2.)  And  that  they  are  also  to  save  themselves  as  well 
as  them  that  hear  them,  more  fully  shows  the  absolute 
univer.salily  of  the  ruin  that  hath  befallen  this  world  ;  that 
there  are  among  men  none  to  be  found  that  may  be  em- 
ployed in  saving  others,  but  who  are  of  the  lost  them- 
selves, and  so  far  drowned  in  the  common  deluge  of  per- 
dition and  destruction,  as  to  need  his  help,  as  well  as  the 
rest,  who  came  to  seek  and  save  them  who  are  lost ;  and 
to  stretch  out  to  him  craving  hands,  with  that  crying  voice, 
Lord,  save  us,  we  perish. 

2.  The  common  stupidity  of  this  wretched  world,  is  here- 
upon most  observable  and  amazing,  that  so  few  such  cries 
are  sent  up  to  heaven  !  Men  are  involved  in  a  comrnon 
ruin,  overtures  are  made  to  them  of  a  common  salvation, 


REV.  MR.  MATTHEW  MEAD. 


but  they  are  in  reference  hereto  destitute  of  common 
sense,  i.  e.  of  such  sense  as  is  common  in  less  important 
cases.  Their  misery  lies  in  their  having  lost  God ;  but 
little  do  they  apprehend  this  loss.  Amidst  their  other 
miseries,  they  cry  out  when  some  that  are  mightier  op- 

Jress  others,  but  none  says.  Where  is  God  my  Maker  1 
ob  XXXV.  9,  10.  The  Lord  looks  down  from  heaven  up- 
on the  children  of  men,  to  see  if  any  will  understand,  and 
seek  after  God ;  but  they  are  every  one  gone  back,  or  are 
in  an  averse  posture ;  none  doth  this  good,  no,  not  one, 
Psal.  liv.  and  liii.  None,  till  he  give  an  elTectual  touch 
to  their  drowsy  spirits;  and  say,  inwardly  and  vitally,  to 
their  hearts.  Seek  ye  my  face,  so  as  to  make  their  hearts 
answer,  Thy  face.  Lord,  will  we  seek,  Psal.  xxvii.  8.  Pre- 
venting grace  doth  this,  otherwise  they  feel  no  need  of  God, 
they  miss  him  not,  are  content  to  be  without  him  in  the 
world  ;  yea,  say  to  him,  Depart  from  us.  Distance  from 
him  is  chosen  and  desired  ;  from  him  whose  offspring  we 
are,  who  is  the  Father  of  spirits,  their  parent,  their  life, 
their  blessedness ;  of  whom  they  are,  and  to  whom  if  they 
tend  not,  they  cannot  but  be  miserable.  It  is  the  salva- 
tion of  the  soul  that  is  the  end  of  faith,  (1  Pet.  i,  9.)  that 
failh  by  which  we  are  to  come  to  God,  believing  that  he  is, 
and  will  be,  the  rewarder  of  them  that  diligently  seek 
him;  being  redeemed  to  God  by  the  blood  of  his  Son, 
(Rev.  V.  9.)  and  who  saffered  once,  the  just  for  the  unjust, 
to  bring  us  to  God,  (1  Pet.  iii.  18.)  and  who  upon  his  suf- 
fering intercedes  for  ths  same  purpose ;  and  is  able  to  save 
to  the  uttermost  them  that  come  to  God  by  him,  because  he 
ever  lives  to  make  intercession  for  them.  But  this  salva- 
tion of  the  soul,  this  coming  to  God,  or  redemption  by 
Christ,  and  his  intercession  thereupon,  who  looks  after  1 
Neither  the  end,  the  salvation  of  their  souls,  coming  back 
to  God,  nor  his  method  for  attaining  this  end,  are  regard- 
ed, or  so  much  as  thought  on.  To  have  this  flesh  saved 
from  any  thing  that  is  grievous  to  it,  every  one  covets, 
and  endeavours  in  vain ;  it  must,  however,  rot  in  the  dust, 
and  be,  in  the  mean  time,  a  prey  to  worms.  Its  own  fa- 
ther, mother,  and  sister,  will  devour  it.  Job  xvii.  14.  The 
Father  of  their  spirits  would  save  and  satisfy  them,  but 
him  they  shun,  and  will  not  know. 

Who  that  observes  how  men  spend  their  days,  even  un- 
der the  Gospel,  which  makes  their  time  a  day  of  grace, 
wherein  they  should  be  working  out  their  salvation,  can 
think  they  have  any  concern  to  be  saved  1  Their  life  is 
continual  trifling,  some  pass  their  days  in  mirth  and  jol- 
lity ;  doth  this  signify  any  sense  of  misery,  or  fear  of  pe- 
rishing, and  that  destruction  from  the  Almighty  is  a  terror 
to  them  ■?  These  are  not  more  idle,  than  others  are  idly 
busy  to  get  estates,  and  a  name  on  earth ;  but  what  is  this 
to  their  being  saved  1  They  are  liable  to  the  common  more 
sensible  miseries  of  life,  and  they  are  without  God  ;  but 
this  is  no  misery  with  them.  This  misery  is  their  ele- 
ment, and  burdens  them  not.  Were  their  present  case, 
and  future  danger,  in  this  respect,  apprehended  and  felt, 
how  full  of  outcries  would  this  world  be;  O  we  are  lost 
and  perishing  !  Such  cries  would  ring  through  the  earth, 
and  pierce  heaven !  But  the  same  carnality  that  is  death, 
(Rom.  viii.  6.)  and  makes  them  miserable,  makes  them 
stupid  too,  and  insensible  of  their  misery.  And  are  these 
reasonable  souls,  intelligent,  immortal  minds  and  spirits, 
that  are  thus  stupified !  turned  into  such  clods  and  stones! 
O  deplorable  case !  Methinks  such  an  oiEce  set  up  in  the 
world,  of  men  that  are  to  save  their  own  and  other  men's 
souls,  should  make  them  consider,  and  bethink  themselves. 
What  is  it  fori  It  must  have  had  an  original,  and  so  it 
hath  a  divine  aspect,  a  taste  of  heaven  upon  it ;  and  must 
have  an  end  suitable  to  the  wisdom  and  grace  of  Heaven, 
which  claims  to  be  entertained  otherwise  than  with  neglect 
and  contempt !  And  indeed  this  leads  to  take  notice  more 
expressly,  in  a  further  inference, 

3.  That  there  is  a  saving  design  on  foot  in  the  world  ; 
set  on  foot  by  the  blessed  God  himself  Otherwise  in  so 
great  a  ruin  as  is  come  upon  this  wretched  world,  what 
could  it  signify,  for  any  man  to  offer  at  saving  either  him- 
self or  others  1  How  vain  an  attempt  were  it  for  any  man, 
out  of  so  deep  and  horrid  a  gulf  of  impurity,  misery,  dark- 
ness, and  death,  to  think  of  lifting  up  himself,  and  of 
plucking  up  others,  as  high  as  heaven !  This  intimation  car- 
ries hope  with  it.     It  is  a  voice  from  heaven  to  such  as  are 


so  employed,  as  Timothy  was,  O  save  thyself,  and  as  many 
as  thou  canst  besides.  It  lakes  away  all  pretence  for  de- 
spair ;  God  puts  not  men  upon  vain  attempts.  A  lively 
hope  ought  to  spring  from  hence.  And  we  are  saved  by 
hope,  (Rom.  viii.  24.)  as  without  hope  no  man  would 
ever  design  for  salvation,  or  any  thing  else.  Hope  is  the 
engine  that  moves  the  world,  keeps  the  intelligent  part  of 
it  in  action  everywhere.  No  man  could  rationally  stir  in 
pursuit  of  any  design,  whereof  he  despaired.  But  as  to 
other  designs,  men's  hopes  are  commonly  self-sprung,  and 
end  in  shame.  But  when  one  can  say,  Lord,  thy  word 
hath  caused  me  to  hope ;  thou  hast  put  me  upon  aiming  to 
be  saved,  and  to  save  others,  it  speaks  this  to  be  a  just  and 
a  hopeful  undertaking.  1  will  therefore  set  about  working 
out  my  own  salvation,  (and  with  my  own,  other  men's,  as 
far  as  is  within  my  compass,)  expecting  he  will  graciously 
set  in  with  me,  and  work  in  order  hereto,  to  will  and  to  do 
of  his  own  good  pleasure,  without  which  all  mine  will  be 
lost  labour. 

4.  We  further  collect,  That  the  blessed  God  is  most  in- 
tent upon  this  design.  That  which  this  supposes,  and  that 
which  it  imports,  speaks  him  intent.  It  supposes  he  hath 
appointed  a  sovereign  Saviour  set  over  this  work  ;  other- 
wise there  could  be  none  subordinate.  It  imports  he  hath 
settled  an  ofiice  on  purpose ;  made  it  some  men's  special 
business,  to  intend  (as  every  one  ought)  his  own  salvation, 
and  withal  to  give  himself  up  to  this  great  work,  the  saving 
all  he  can.  An  office  set  up  for  the  saving  of  souls  ought 
to  be  a  great  thing  in  our  eyes ;  and  is  a  standing  testimony 
for  God,  how  willing  he  is  men  should  come  to  the  know- 
ledge of  the  truth,  and  be  saved. 

5.  They  that  bear  this  office  should  be  highly  honoured 
for  their  work's  sake.  For  how  glorious  an  employment  is 
it  to  be  instrumental  to  salvation  !  to  be  in  any  kind  sa- 
viours !  I  could  tell  you  of  some  great  princes  in  the  pagan 
world,  that  to  their  other  splendid  titles  have  had  the  ad- 
dition of  Soter,  a  Saviour ;  as  to  some  others,  the  Destroyer 
of  Cities  hath  been  given  as  a  name  of  reproach.  And  you 
do  know  who  hath  the  name  of  ApoUyon,  or  Abaddon, 
Rev.  ix.  11. 

6.  It  highly  magnifies  the  wisdom,  power,  and  sove- 
reignty of  God,  that  he  can  and  will  make  use  of  so  mean 
instruments,  for  so  high  and  glorious  a  purpose.  For  what 
end  and  purpose  can  be  greater  than  the  recovery  and  sal- 
vation of  souls,  so  deformed,  miserable,  and  lost,  as  the 
souls  of  men  universally  were  1  And  what  instruments 
could  be  meaner,  or  more  vile,  than  such  as  needed  to  be 
saved  themselves,  with  the  same  salvation  1  That  God 
should  make  use  of  them  who  were  darkness,  (Eph.  v.  8.)  to 
enlighten  the  world,  (Matt.  v.  14.)  of  such  as  were  but  sin- 
ful flesh,  (John  iii.  6.)  to  be  able  ministers  of  the  Spirit, 
(2  Cor.  iii.  6.)  of  such  as  had  minds  that  were  enmity 
against  (Sod,  (Rom.  viii.  7.)  to  reconcile  men  to  himself, 
("2  Cor.  V.  20.)  these  are  some  of  the  wonders  he  works 
among  the  cnildren  of  men.  When  he  hath  converted 
some  to  use  them  (first  for  the  converting  of  others,  and 
then)  for  the  strenghening  of  their  converted  brethren. 

7.  The  ministers  of  Christ  are  to  be  examples  to  them 
over  whom  they  are  set.  They  are  to  be  so  in  the  begin- 
ning of  their  course,  in  their  first  turn  to  God,  though  then 
in  a  more  passive  sense,  That  I  might  be  a  pattern,  &c. 
saith  the  apostle,  1  Tim.  i.  16.  and  in  their  after  course,  as 
in  this  context,  ver.  12.  Be  thou  an  example  of  the  be- 
lievers, in  word,  in  conversation,  &c.  They  must  be  leaders 
in  the  whole  way  of  salvation,  from  first  to  last. 

8.  Pride  in  the  ministers  of  the  Gospel,  and  in  them 
that  live  under  a  Gospel  ministry,  is  a  most  monstrou.s 
absurdity:  for  what  are  we,  all  of  us,  but  a  company  of 
wretched  creatures,  just  perishing,  and  only  (at  the  best) 
but  in  the  way  of  being  saved !  What  have  such  to  be 
proud  of! 

9.  Both  Christ's  ministers,  and  their  flocks,  are  under 
the  gieatest  obligation  imaginable  unto  union.  For  their 
case  is  one  and  the  same,  their  miseries  were  the  same, 
their  dangers  the  same.  They  must  all  have  the  same 
Saviour,  the  same  way  of  salvation,  and  the  same  end ; 
the  same  state  of  salvation,  which  all  the  nations  of  the 
saved  are  to  be  brought  to  at  la.st.  Rev.  xxi.  24. 

10.  'Tis  an  unquestionable  thing,  that  salvation  is  to  be 
designed  for  by  all  sorts.     Ministers  must  aim  to  save 


9B4 


A  FUNERAL  SERMON  ON  THE 


themselves  and  their  hearers.  And  is  the  minister  to  de- 
sign his  people's  salvation,  and  not  they  their  own  1  They 
have  mean  thoughts  of  salvation  that  stumble  here,  as  if 
they  were  only  to  be  saved  from  hell-flames  !  But  to  be 
saved  from  sin  that  makes  us  unlike  God !  to  have  his 
image  and  his  love  perfected  in  us,  to  be  with  the  rest  of 
the  elect  partakers  of  salvation,  with  eternal  glory,  is  that 
mean  f  2  Tim.  ii.  10. 

11.  The  ministers  of  the  Gospel  must,  some  time  or 
other,  be  taken  away  from  their  work.  It  is  time,  a  limit- 
ed duration,  within  which  their  work  and  business  lie,  for 
the  saving  themselves  and  those  that  hear  them.  They 
are  to  save  themselves.  This  end  they  are  to  pursue ;  and 
it  must  some  time  be  attained.  They  are  not  always  to 
labour,  and  never  rest:  some  time  they  are  to  receive  the 
fruit  of  this  their  labour,  and  the  end  of  their  faith,  the 
salvation  of  their  souls.  As  more  time  passes,  their  sal- 
vation draws  nearer  than  when  they  believed;  they  are 
not  always  to  be  in  saving,  and  never  saved.  In  mercy 
to  them,  God  will  translate  them ;  and  may  it  not  be  in 
judgment  to  many,  whom  they  earnestly  laboured  to  save, 
but  who  rejected  their  counsels,  and  strove  against  their 
own  salvation  !  That  ihey  may  not  always  labour  in  vain 
for  themselves,  and  .because  they  have  laboured  in  vain 
for  many  others,  they  must  be  withdrawn  from  their  hard 
and  toilsome  labour,  and  enter  into  rest. 

12.  The  loss  is  great,  and  grievous  beyond  all  expres- 
sion, above  all  our  lamentation,  when  such  are  taken  away 
as  have  made  it  their  business  to  save  themselves  and  those 
that  heard  them.  In  their  endeavour  to  save  themselves 
they  have  been  great  examples.  In  their  endeavour  to 
save  others,  they  may  have  been  great  instrumentsof  much 
saving  good  to  many  a  soul.  How  few  are  they  that  drive 
suchdesigns!  How  fast  doth  their  number  decrease!  How 
fitly  may  we  take  up  that  of  the  Psalmist,  when  the  godly 
man  ceases,  and  the  faithful  fail  from  among  the  children 
of  men !  And  what  could  be  said  with  greater  pathos, 
Psal.  lii.  1.  Help,  Lord,  as  in  a  common  ruin :  Help,  help, 
for  God's  sake,  help.  Lord,  help!  My  friends  you  are  not 
sensible  you  have  lost  such  a  one,  even  while  you  are  not 
yet  saved !  while  you  yet  need  to  be  working  out  your  sal- 
vation !  The  etfectually  called,  'tis  true,  are  saved,  2  Tim. 
i.  9.  Who  hath  saved  us,  and  called  us  with  a  holy  call- 
ing.— And  (which  is  in  substance  the  same  thing)  the  re- 
generate are  saved  :  Not  by  works  of  righteousness  which 
we  have  done,  but  of  his  mercy  he  saved  us,  by  the  wash- 
ing of  regeneration,  and  the  renewing  of  the  Holy  Ghost, 
Tit.  iii.  5.  But  if  this  were  the  case  of  you  all,  how  much 
yet  remains  to  be  done,  in  order  to  your  full  and  consum- 
mate salvation  !  You  have  yet  mighty  difficulties  to  over- 
come; a  body  of  death,  which  you  are  not  yet  delivered 
from.  For  are  not  these  some  of  your  groans,  in  reference 
to  it,  O  who  shall  deliver  us  1  A  world  full  of  troubles  and 
snares;  your  adversary  the  devil,  that  goes  about  seeking 
whom  he  may  devour;  all  the  principalities  and  powers  of 
the  kingdom  of  darkness,  that  you  are  to  contend  with,  and 
with  whom  you  are  to  dispute  every  step  of  your  way  to 
heaven.  And  do  you  not  need  such  a  leader  in  that  way? 
And  if  any  are  fallen  into  drowsy  slumbers,  do  you  not 
need  hisawakening  ministry?  If  dead,  how  often  hath  the 
blessed  Spirit  breathed  life  into  you,  by  his  quickening 
ministry !  How  often  hath  God  used  him  to  enlighten  you, 
when  you  have  been  in  the  dark;  to  clear  up  the  great 
doctrines  of  the  Gospel,  when  you  have  not  distinctly  un- 
derstood them;  to  establish  you  in  the  faith,  when  you 
have  wavered;  to  resolve  you  in  matters  of  practice, 
when  you  have  been  in  doubt;  to  encourage  you  in  your 
fears  and  faintings,  to  comfort  you  in  your  sadness  and 
sorrows  !  I  wonder  not  that  there  are  many  weeping  eyes, 
and  should  much  wonder  if  there  be  not  many  aching, 
trembling  hearts  among  you,  for  what  you  have  lost,  and 
from  an  apprehension  how  hard  and  almost  hopeless  it  is, 
your  loss  should  be  soon  or  equally  supplied. 

He  was  long  in  preparing  and  forming  to  be  what  he 
was,  when  you  lost  him.  His  station  among  you  in  this 
neighbourhood,  when  first  he  undertook  the  pastoral  charge 
of  this  church,  over  which  the  Holy  Ghost  made  him  over- 
seer, required  a  man  of  as  much  wisdom  and  grace  as  any 
such  station  could  well  be  supposed  to  do;  considering 
how  numerous,  how   intelligent,  and  well  instructed  a 


people,  he  was  to  take  the  care  of.  I  well  remember,  that 
about  three  or  four  and  forty  years  ago,  being  desired  to 
give  some  help,  on  a  Lord's  day,  to  that  eminent  servant 
of  Christ  Mr.  Greenhill,  whose  praise  is  still  in  all  the 
churches,  I  then  first  heard  him  preach:  and  (if  my  me- 
mory fail  not)  he  had  about  that  lime  in  hand  some  part 
of  that  excellent  discourse  of  the  Almost  Christian ;  I  had 
then  the  opportunity  of  beginning  an  acquaintance  with 
him.  His  excellent  good  natural  parts,  his  ingenuous 
education,  his  industry,  his  early  labours  in  preaching  the 
Gospel  of  Christ  in  his  native  country,  in  the  city,  and  in 
this  place ;  his  conjunction  and  society,  for  some  years, 
with  that  excellent  servant  of  God  before  named  ;  above 
all,  the  gracious  assistances  he  had  from  heaven ;  gave  him 
great  advantages  to  be  a  minister  of  Christ,  approved  unto 
God,  a  workman  that  needeth  not  to  be  ashamed,  rightly 
dividing  the  word  of  truth.  And  his  multiplied  years, 
unto  the  seventieth,  with  the  continual  addition  thereby 
to  the  rich  treasury  of  his  experiences,  still  improved  him 
more  and  more  ;  so  that  there  being  no  decay  of  his  natu- 
ral endowments,  and  a  continual  increase  of  his  superna- 
tural, you  had  the  best  of  him  at  last :  whereby  indeed, 
your  loss  was  the  greater,  but  your  obligation  was  also  the 
greater,  that  God  continued  to  you  the  enjoyment  of  him 
so  long ;  and  that  in  a  serviceable  state.  But  when  he 
could  be  no  longer  serviceable  in  his  stated,  delightful 
work,  it  was  by  the  decay  not  of  the  inward,  but  the  out- 
ward man ;  so  that  when  he  could  preach  to  you  and  con- 
verse with  you  no  longer,  he  could  earnestly  and  fervently 
pray  for  you  to  the  end.  And  God  did  not  afflict  you,  by 
leaving  long  among  you  only  the  shadow,  the  outside  of 
the  man,  and  of  such  a  man  ! 

He  took  little  pleasure  in  embroiling  himself  or  his 
hearers  in  needless  and  fruitless  controversies.  The  great, 
substantial  doctrines  of  the  Gospel,  were  his  principal 
study  and  delight ;  such  as  lay  nearest  the  vitals,  and  the 
very  heart  of  religion  and  godliness ;  and  most  directly 
tending  to  the  saving  them  that  heard  him.  The  subjects 
which  he  chose  to  insist  upon,  from  time  to  time,  in  the 
course  of  his  ministry,  showed  as  to  this,  his  spirit  and 
design.  Having  formed  from  the  Holy  Scriptures  that 
scheme  of  thoughts  which  satisfied  him,  and  gave  him  a 
clear  ground,  whereupon  to  preach  the  Gospel  with  an 
unrecoiling  heart,  he  loved  not  to  discompose  it.  His 
judgment  in  things  which  had  that  reference,  being  con- 
stantly moderate,  and  unexceptionablj'  sound ;  remote 
from  rigorous  and  indefensible  extremities,  on  the  one 
hand  and  the  other.  Hereupon  he  drove  at  his  mark  with- 
out diversion;  not  so  much  aiming  to  proselyte  souls  to  a 
party  as  to  Christ.  And  to  engage  men.  as  much  as  in 
him  lay,  to  be  sound  and  thorough  Christians.  Hitherto 
tended  his  sermons  from  year  to  year.  The  great  subject 
he  had  in  hand,  and  which  he  left  unfinished,  when  God 
took  him  otf  from  his  public  work,  was  manifestly  pointed 
this  way  ;  viz.  of  the  covenant  of  God  in  Christ.  And  his 
annual  course  of  preaching  a  sermon  on  May  day,  to  young 
men,  had  the  same  manifest  scope  and  aim,  with  which  his 
public  labours  were  concluded.  God  so  ordering  it,  that 
his  last  sermon  was  this  year  on  that  day. 

His  judgment  in  reference  to  matters  of  church  order, 
was  for  union  and  communion  of  all  visible  Christians, 
vi:z.  of  such  as  did  visibly  hold  the  head,  as  to  the  prin- 
cipal credenda  and  agenda  of  Christianity,  the  great  things 
belonging  to  the  failh  and  practice  of  a  Christian  ;  so  as 
nothing  be  made  necessary  to  Christian  communion  but 
what  Christ  hath  made  necessary;  or  what  is  indeed  ne- 
cessary to  one's  being  a  Christian.  What  he  publicly  as- 
sayed to  this  purpose  the  world  knows :  and  many  more 
private  endeavours  and  strugglings  of  his  for  such  a  union, 
I  have  not  been  unacquainted  with:  the  unsuccessfulness 
of  which  endeavours,  he  said,  not  long  before  his  last  con- 
finement, he  thought  would  break  his  heart.  He  having 
openly,  among  divers  persons,  and  with  great  earnestness, 
some  time  before  expressed  his  consent  to  some  proposals, 
which  if  the  parties  concerned  had  agreed  in  the  de.sire  of 
the  thing  itself,  must  unavoidably  have  inferred  such  a 
union,  without  prejudice  to  their  principles;  and  on  such 
terms,  as  must  have  extended  it  much  further  ;  else  it  had 
signified  little.  But  this  must  be  effected,  as  is  too  appa- 
rent, not  by  mere  human  endeavour,  but  by  an  Almighty 


REV.  MR.  MATTHEW  MEAD. 


995 


Spirit  poured  forth,  which  (after  we  have  suffered  awhile) 
shall  Kurapriirai,  put  US  into  joint,  and  make  every  joint 
know  its  place  in  the  body,  (1  Pet.  v.  10.)  shall  conquer  pri- 
vate interests  and  inclinations,  and  over-awe  men's  hearts 
by  the  authority  of  the  divine  law ;  which  now,  how  ex- 
press soever  it  is,  little  availeth,  against  such  preposses- 
sions. Till  then  Christianity  will  be  (among  us)  a  lan- 
guishing, withering  thing.  When  the  season  comes  of 
such  an  effusion  of  the  Spirit  from  on  high,  there  will  be 
no  parties.  And  amidst  the  wilderness  desolation  that 
cannot  but  be,  till  that  season  comes,  it  matters  little,  and 
signifies  to  me  scarce  one  straw,  what  party  of  us  is  upper- 
most :  the  most  righteous  (as  they  may  be  vogued)  will 
be  but  as  briers,  and  scratching  thorns;  and  it  is  better  to 
suffer  by  such,  than  be  of  them.  In  the  mean  time,  it  is 
a  mark  of  Gtod's  heavy  displeasure,  when  persons  of  so 
healing  spirits  are  taken  away.  And  if  it  awaken  any  of 
us,  that  will  tend  to  prepare  us  for  the  effects  of  it ;  which 
preparation  seems  a  thing  more  to  be  hoped  than  prevention. 

But  this  worthy  .servant  of  Christ  sees  not  the  woful 
day,  whatever  of  it  he  might  foresee.  His  removal  makes  to 
many,  indeed,  a  woful  day,  and  that  all  about  him  did  long 
foresee.  He  was  long  languishing,  and  even  dying  daily : 
but  amidst  surrounding  death,  as  a  relation  told  me,  there 
was  no  appearance  of  any  the  least  cloud  upon  his  spirit, 
that  obscured  the  evidences  of  his  title  to  a  blessed  eter- 
nity. Being  asked  how  he  did,  he  said,  Going  home,  as 
every  honest  man  ought,  when  his  work  is  done.  He  was 
much  in  admiring  God's  mercies  under  his  afflicting  hand, 
saying,  Every  thing  on  this  side  hell  is  mercy :  that  the 
mercies  he  received  were  greater  than  his  burdens,  though 
in  themselves  grievous :  that  he  rested  upon  that  promise, 
that  his  Father  would  lay  no  more  upon  him  than  he  would 
enable  him  to  bear :  that  he  expected  to  be  saved  only  by 
the  righteousness  of  Christ  imputed  to  him.  Though  he 
well  understood,  as  I  had  sufficient  reason  to  know,  that 
Christ's  righteousness  is  never  imputed  to  any,  but  where, 
if  the  subject  be  capable,  there  is  an  inherent  righteousness 
also ;  that  is  no  cause  of  our  salvation,  but  the  character 
of  the  saved.  And  having  before  precautioned  some  as 
were  about  him  not  to  be  surprised  if  he  went  away  sud- 
denly, he  repeated  the  ejaculation.  Come,  Lord  Jesus,  come 
quickly;  and  renewing  the  former  caution,  by  saying, 
Remember  what  I  said  before,  as  he  sat  in  his  chair,  with 
all  possible  composure  he  bowed  his  head,  and  without 
sigh,  or  motion,  expired  in  a  moment.  The  sighing  part 
he  left  to  others,  that  stay  behind  :  and  I  do  even  feel  the 
sorrows  of  his  most  afflicted  family,  his  mournful  widow, 
his  sorrowing  sons  and  daughters,  his  destitute  church; 
with  all  others  that  got  good,  or  might  have  done,  by  his 
quickening,  spiritful,  piercing  ministry;  or  had  the  advan- 
tage and  .satisfaction  of  his  acquaintance  and  converse. 

Your  grief  cannot  but  be  measured  by  your  love ;  and 
your  love  by  his  in  the  several  kinds  and  objects  of  it:  his 
conjugal,  paternal,  pastoral,  friendly  love,  as  he  was  an 
affectionate  husband,  a  tender  father,  a  vigilant  pastor,  and 
a  pleasant  friend.  But  withal,  let  your  consolations  be 
measured  by  the  proper  grounds  thereof  It  is  a  most 
improper,  irrational,  unchristian  way  of  being  comforted  in 
such  a  case,  only  to  let  time  wear  away  our  sorrows.  It 
is  but  a  negative,  a  heathenish,  yea  a  worse  than  heathenish 


method  of  receiving  comfort.  For  I  have  observed  it  to  be 
animadverted  on,  as  an  intolerable  absurdity,  by  some 
among  the  heathens,  that  time  should  work  that  cure  of 
grief  and  sorrow,  which  reason  and  prudence  work  not. 
And  thus  'tis  plain  we  shall  be  relieved,  not  by  holy 
thoughts,  but  by  not  thinking.  So  it  may  in  time  be  for- 
goUen,  that  ever  such  a  man  as  Mr.  Mead  was  minister 
in  Stepney !  And  what  is  this  to  Christian  consolation  1 
But  we  need  not  wander  from  the  text  for  a  positive 
and  a  solid  ground  of  comfort.  Remember  it  was  his 
business  to  save  himself,  and  those  that  heard  him.  As 
you  have  no  doubt  of  his  salvation,  which  I  believe  none 
of  you  have,  make  sure  of  your  own.  Put  on,  with  the 
breastplate  of  faith  and  love,  that  helmet,  the  hope  of  sal- 
vation. You  are  of  the  day,  watch  and  be  sober,  as  those 
that  are  not  appointed  to  wrath,  but  to  obtain  salvation  by 
Jesus  Christ,  1  Thess.  v.  7,  8,  9.    And  then  consider  (as 

1  doubt  not  many  a  soul  will  bless  God  for  him  for  ever) 
how  glorious  a  sight  it  will  be  to  see  him  one  day  appear 
in  the  head  of  a  numerous  company  of  saved  ones;  and 
say,  (as  a  subordinate  parent  in  the  apostle's  sense,  1  Cor.  iv. 
15.)  Lord,  here  am  I,  and  the  children  thou  hast  given  me. 

In  conclusion.  For  you  of  his  dear  and  beloved  flock, 
this  may  be  directive  to  you  as  well  as  consolatoiy.  Would 
you  have  a  pastor  after  God's  heart  1  Put  yourselves  under 
the  conduct,  as  much  as  in  you  is,  of  such  a  pastor  as 
you  apprehend  will  be  intent,  in  all  his  ministrations,  upon 
this  double  end,  to  save  himself  and  them  that  hear  him. 
And  labour  to  be  perfect,  be  of  one  mind,  and  live  in 
peace,  so  the  God  of  love  and  peace  shall  be  with  you, 

2  Cor.  xiii.  11.  And  remember  him  as  one  that  hath  had 
the  rule  over  you,  and  hath  spoken  to  you  the  word  of  the 
Lord;  and  follow  the  faith  ol  such,  considering  the  end  of 
their  conversation ;  and  that  Jesus  Christ  is  the  same 
yesterday,  to  day,  and  for  ever.  As  you  change  pastors 
you  will  not  need  to  change  Christs,  so  as  to  have  one 
yesterday,  another  to-day,  and  a  third  to-morrow.  Pastors 
under  the  Gospel,  as  well  as  priests  under  the  law,  were 
many,  because  of  death ;  but  our  blessed  Lord,  because 
he  continueth  ever,  hath  an  unchangeable  priesthood, 
Heb.  vii.  24.  Therefore  do  you  never  think  of  another 
Christ,  as  their  doubt  was,  (Matt.  xi.  3.)  but  cleave  to  this 
your  great  Lord  with  purpose  of  heart,  till  he  give  you  at 
last  an  abundant  entrance  into  his  everla,sting  kingdom. 

Let  his  mournful  relatives,  and  all  of  you  to  whom  he 
was  dear,  consider  what  our  Lord  offered  as  matter  of 
consolation,  in  the  most  trying  case  of  this  kind  that  ever 
could  occur  tc  poor  mortals;  i.  e.  when  he  himself  was  to 
be  taken  away  from  his  sorrowing  family,  and  followers. 
It  is  but  a  httle  while;  q.  d.  my  words  have  a  plain 
meaning:  a  little  while,  and  you  shall  not  see  me,  and 
again  a  little  while,  and  you  shall  see  me;  and  because  I 
go  to  my  Father.  Ye  now  have  sorrow,  but  your  sorrow 
shall  be  turned  into  joy,  and  your  joy  no  man  taketh  from 
you,  John  ivi.  20. 

Now  the  God  of  peace,  that  brought  again  from  the  dead 
our  Lord  Jesus,  that  great  Shepherd  of  the  sheep,  through 
the  blood  of  the  everlasting  covenant,  make  you  perfect  in 
every  good  work,  to  do  his  will ;  working  in  you  that  which 
is  well-pleasing  in  his  sight,  through  Jesus  Christ :  to 
whom  be  glory  for  ever  and  ever.    Amen. 


A  FUNERAL  SERMON 

FOR  THAT  FAITHFUL,  LEARNED,  AND  MOST  WORTHY  MINISTER  OF  THE  GOSPEL, 
THE  REV.  PETER  VINK,  B.  D. 

WHO  DECEASED  SEPTEMBER  6,  1702. 


TRULY  PIOUS  MRS.  MARY  VINK,  RELICT  OP  THE  DECEASED. 


My  DEAR  IND  HONODRED  SiSTER, 

The  relation  I  stand  in  to  you,  by  that  union  which  some  years  since  the  good  providence  of  God  hath  brought  about 
between  our  families,  obliges  me,  besides  what  I  owe  you  upon  the  common  Christian  account,  to  partake  with  you  in 
your  sorrows,  for  this  late  afflicting  loss ;  as  I  have,  according  to  my  measure,  in  the  satisfaction  of  enjoying  so  pleasant 
and  delectable  a  relative  and  friend.  And  I  would  not  only  bear  my  own  much  lighter  part  of  this  burden,  but  (if  I  knew 
how)  ease  and  lighten  your  part.  It  ought  to  do  much  towards  it  (by  helping  you  to  poise  and  balance  your  burden)  to 
put  you  in  mind,  that  you  have  a  greater  and  nearer  relation  left.  Your  Maker  is  your  husband :  God  all-suificient,  in 
whom  is  immense  fulness :  who  can  be  always  present,  and  most  intimately  converse  with  your  .spirit ;  who  never  dies, 
and  to  whom  your  relation  is  eternal.  Which  are  all,  things  not  agreeable,  or  possible,  to  any  earthly  relative.  This 
God  is  to  be  your  God  for  ever  and  ever,  and  your  guide  unto  the  death;  even  in  this  wilderness,  on  this  side  death, 
where  we  most  need  a  guide.  Nor  hath  your  mos;  tender  decea.sed  consort  otherwise  left  you  alone.  He  hath  left  you 
with  an  observant  son  and  his  yoke-fellow,  with  a  dear  and  only  brother,  that,  it  is  to  be  hoped,  will  severally  be  found 
full  of  dutiful  and  brotherly  affection  towards  you  And  you  have  genuine  relatives  and  branches  remaining  to  you, 
daughter  and  daughter's  children,  that  through  God's  goodness  may  he  continuing  and  growing  comforts  to  you. 

And  this  season  of  your  separation  from  so  pleasant  a  companion  and  guide  of  your  life,  wil  1  be  of  no  long  continu- 
ance. It  should  occasion  you  to  intermingle  thanksgivings  wilh  lamentations,  that  your  union  and  enjoyment  con- 
tinued so  long ;  and  for  what  remains  the  time  is  short.  Therefore,  they  that  lose  such  relations,  are  to  weep  as  if  they 
wept  not— remembering  that  the  fashion  of  this  world  passes  away.  Especially  it  ought  to  be  considered,  that  such  a 
sad  parting  will  be  recompensed  by  the  most  joyful  meeting;  when  they  that  have  slept  in  Jesus,  God  will  bring  with 
him;  and  the  survivors,  at  that  day,  be  caugnt  up  inlo  the  clouds,  to  meet  their  Redeemer  (and,  no  doubt,  the  redeemed) 
in  the  air,  and  so  be  for  ever  with  the  Lord.  Therefore  let  us  comfort  ourselves  and  each  other  with  these  words ; 
which  have  a  fulness  in  them  richly  sufficient  for  you,  and  for, 

My  dear  sister, 
Your  sincerely  affectionate,  and 

very  respectful  brother, 

JOHN  HOWE. 


GO,  STAND  AND  SPEAK  IN  THE  TEMPLE  TO  THE  PEOPLE  ALL  THE  WORDS  OP  THIS  LIFE. 


1  HE  present  speaker  in  this  text  is  an  angel  of  God ;  one 
of  those  blessed  spirits  from  among  the  principalities  and 
powers  in  heavenly  places,  who  greatly  delight,  as  you 
have  lately  heard,"  and  I  hope  are,  God  willing,  further  to 
hear,  to  be  concerned  about  ihe  affairs  of  God's  church  on 
earth.  So  that  we  depart  not  much  from  our  former  sub- 
ject in  diverting  to  this.  But  whereas  the  speaker  was  an 
immortal  angel,  and  the  subject  spoken  of  words  of  life ; 
these,  you  may  think,  are  things  very  remote  from  the  de- 
sign of  a  funeral  discourse :  yet  you  are  withal  to  consider, 
that  the  persons  spoken  unto  were  mortal  men,  Peter,  with 
the  rest  of  the  apostles,  whose  lives  were  in  jeopardy  every 
hour.    That  they  are  so  mentioned  in  this  history,  Peter, 

a  Having  a  discouree  in  hand  about  this  time,  on  Eph.  iii.  10.  To  the  intent 
that  now  unto  the  principalities,  &c. 


and  the  rest  of  the  apostles ;  and  what  we  find  expressly 
recorded  of  him  besides,  that  it  was  endeavoured  the  dis- 
eased might  be  put  under  his  shadow  passing  by;  and 
that  he  afterwards  in  this  chapter  is  only  named,  with  the 
addition,  the  other  apostles,  making  their  defence,  being 
convened  before  the  council,  (ver.  29.)  shows  that  Peler 
was  more  eminently  active,  vigorous,  forward,  and  zealous 
in  the  work  of  Christ:  but  far  from  the  affectation  of  prin- 
cipality over  the  rest,  duite  another  consideration  may 
well  be  understood  to  have  urged  him ;  and  which  our 
Lord  seems  to  refer  to,  when  he  said.  Go,  tell  my  disciples, 
and  Peter.  But  he,  with  the  rest,  we  are  sure,  were  all 
mortals  alike.    And  they  were  also,  from  time  to  time, 


A  FUNERAL  SERMON  ON  THE  REV.  MR.  PETER  VINK. 


997 


assemblies  of  mortals  that  they  were  directed  tospeak  unto 
me  words  of  life. 

And,  my  friends,  the  very  name  of  life  cannot  but  have 
a  grateful  pleasant  sound  to  them  that  dwell  in  the  midst 
of  deaths ;  to  them  that  find  the  dark  and  dismal  shadow 
of  death  continually  spread  over  the  whole  region  which 
they  inhabit.  When  they  find  that  death,  in  all  its  more 
gloomy  appearances,  hath  so  general  a  power  over  minis- 
ters and  people,  preachers  and  them  that  were  to  be  preach- 
ed unto  ;  how  pleasant  is  the  mention  of  life,  and  such  a 
life,  as  surmounts,  as  exceeds  the  sphere  where  any  death 
can  come;  a  sphere  by  itself  all  full  of  vitality,  and  in 
which  death,  or  any  shadow  of  death,  can  never  find  place  ! 
To  be  told  of  such  a  life,  amidst  surrounding  deaths,  can- 
not but  be  a  pleasant  and  grateful  thing  to  them  that  have 
sense  enough,  in  reference  to  their  present  case,  and  any 
faith  in  reference  to  the  future.  Indeed  the  power  of  death 
appears  so  much  the  luore  ab-solute,  and  its  commission  is 
seen  to  be  of  so  much  the  greater  amplitude  and  extensive- 
ness,  that  it  equally  reaches  to  preachers  and  hearers  ; 
must  equally  reach  such  men,  as  these  apostles  were,  and 
all  the  people  they  were  to  speak  to  the  words  of  this  life. 
But  .so  much  the  higher  and  more  glorious  are  the  triumphs 
of  that  life,  the  words  whereof  are  here  mentioned.  For 
'tis  evident  these  words  do  mean  and  intend  a  life,  into 
which  everything  of  death  and  mortality  is  to  be  swallow- 
ed up.  And  therefore  though  death  do  stop  the  breath  of 
preachers,  and  the  ears  of  hearers,  it  can  never  prevail 
against  that  word  in  which  this  life  is  wont  to  breathe. 
For  though  all  flesh  is  as  grass,  and  all  the  glory  of  man 
as  the  flower  of  grass ;  the  grass  withereth  and  tlie  flower 
hereof  falleih  away;  yet  the  word  of  the  Lord  endureth 
for  ever,  that  word  which  by  the  Gospel  is  preached  unto 
us,  1  Pet.  i.  -24,  25. 

This  indeed  was  an  ancient  and  very  eminent  minister 
of  the  word  of  life,  whose  decease  and  death  occasions  this 
solemnity,  and  this  discourse,  now  at  this  time.  And  it 
ought  to  please  us  so  much  the  more,  that  while  we  are 
now  to  consider  and  lament  the  death  of  such  a  preacher, 
the  word  he  was  wont  to  preach  shall  never  die.  And 
that  we  are  to  consider  at  the  same  time,  the  life  which 
such  words  do  both  concern  and  cause,  is  finally  victori- 
ous over  death  in  all  the  kinds  and  forms  of  it;  a  life  hid 
with  Christ  in  God;  whereof  he  is  the  root  and  original, 
who  avowed  himself  to  be  the  resurrection  and  the  life; 
and  hath  assured  the  partakers  of  this  life,  (whether  preach- 
ers or  hearers,)  that  when  he  who  is  their  life  shall  appear, 
they  shall  also  appear  with  him  in  glory.  Col.  iii.  3,  4. 
But  so  vain  were  the  opposers  of  the  preaching  the  words 
of  this  life,  the  obdurate,  infidel  Jews,  that  they  thought  to 
shut  it  up,  and  the  preachers  of  it,  within  the  walls  of  a 
prison  ;  for  that  was  the  ca.se  here.  A  sort  of  men  full  of 
malignity  and  bitterness,  especially  as  you  read  in  the 
context,  those  of  the  sect  of  the  Sadducees,  who  were  the 
prevailing  party  at  that  time  in  their  Sanhedrim,  who  be- 
lieved nothing  of  a  life  to  come,  and  had  drawn  in  the  high 
priest  to  be  on  their  side  ;  and  who,  as  we  read  in  the  fore- 
going chap.  ver.  1,  '2.  with  the  high  priest,  were  grieved 
(pained  as  the  word  signifies)  that  ihey  {viz.  Peter  and 
John,  though  the  former  was  orator)  preached  through 
Jesus  the  resurrection  of  the  dead.  These  are  (as  they 
were  before)  the  active,  industrious  instruments  to  restrain 
the  preachers,  and  suppress  the  preaching  the  words  of 
this  life  :  they,  as  is  said  above,  filled  with  indignation, 
laid  hands  on  the  apostles,  threw  them  into  the  common 
prison,  and  there  they  think  them  and  their  word  securely 
enclosed,  and  shut  up  together,  that  the  world  should  never 
hear  more  of  them.  And  did  ever  malice  more  befool  it- 
self! Could  spite  ever  act  or  attempt  a  part  more  ridicu- 
lously absurd !  Did  they  think  to  imprison  celestial  light ! 
to  bury  immortal  life !  Heaven  derides  their  attempt,  and 
exposes  them  to  be  derided.  For  as  we  are  next  told,  the 
angel  of  the  Lord  by  night  opened  the  prison  doors,  (why 
made  they  not  him  their  pri.soner  too  !)  and  brought  them 
forth,  and  said  as  follows  in  the  text,  (jo,  stand  and  speak 
in  the  temple  to  the  people  all  the  words  of  this  life. 
These  two  things  are  here  verj'  plain. 

First,  That  by  this  life  is  meant  a  peculiar  sort  of  life; 
this  life,  rrjt  ^i^tii  rairrii,  this  Same  life,  that  was  so  highly 
predicated,  and  cried  up  at  that  time,  so  that  no  one  could 
67 


be  in  doubt  what  kind  of  life  it  was.  It  is  true,  out  of 
those  circumstances,  when  we  use  the  phrase  of  this  life, 
we  ordinarily  refer  to  the  common  affairs  of  this  present 
life.  But  that  it  cannot  be  so  understood  here  is  most  evi- 
dent: the  whole  business  under  present  consideration  had 
quite  another  reference.  The  apostles  had  no  controversy 
with  the  rulers  of  the  Jews,  about  the  affairs  of  this  world, 
or  of  the  best  way  of  living  a  few  days  on  earth  ;  but 
what  was  the  surest  way  of  living  for  ever;  and  whether 
believing  on  Christ  as  the  Messiah,  he  that  was  to  come, 
were  not  that  way.  Their  only  contest  with  the  people 
was  (as  his  own  was,  while  he  was  yet  among  them)  that 
they  would  not  come  to  him  that  they  might  have  life.  So 
here  the  angel  of  the  Lord  commanding  these  servants 
and  apostles  of  his  to  preach  the  words  of  this  life,  using 
the  demonstrative  term  rmTm,  this  .same  life,  this  way  of 
living,  or  obtaining  life,  nowsomuch  disputed,  and  which 
began  to  make  so  great  a  noise  in  the  world  ;  cried  up  by 
some,  decried  by  others:  this  sufficiently  distinguished  it. 
There  were  more  obscure  notices  of  it  before,  but  now  it 
was  more  clearly  revealed,  and  more  loudly  to  be  spoken 
out.  The  manner  of  expression  signifies  it  to  be  a  pecu- 
liar and  more  excellent  sort  of  life,  very  diverse  from,  and 
far  transcending,  what  is  common  to  men;  nor  leaves  us 
in  any  doubt  of  the  angel's  meaning. 

Secondly,  That  the  words  of  this  life  must  necessarily 
mean  the  Gospel,  riz.  of  our  Lord  and  Saviour  Jesns 
Christ,  whereof  these  were  the  ministers  and  apostles, 
bound  by  special  office  to  difl^use  to  their  uttermost  this 
life  and  the  words  of  it.  Whence,  therefore,  for  our  own 
instruction,  we  may  take  up  this  two-fold  oteervation  : — 
I.  That  the  Gospel  contains,  or  is  composed  and  made  up 
of  words  of  a  peculiar,  and  most  excellent,  and  noble  kind 
of  life. — II.  That  it  is  the  part  of  the  ministers  of  this 
Gospel,  even  by  angelical  sulfrage  and  determination,  as 
they  have  opportunity,  to  publish  such  words,  i.  e.  to 
preach  this  Gospel.  In  speaking  to  these  two  conjunctly, 
I  shall  particularly  insist  on  these  four  heads,  viz. 

1.  To  show  how  peculiar  and  how  excellent  a  sort  of  life 
this  is. 

3.  To  show  you  how  usually  and  fitly  the  Gospel  is  so 
paraphrased,  by  the  word  or  words  of  life,  and  of  such  a 
life. 

3.  To  show  you,  that  it  cannot  but  be  the  part  of  the 
ministers  of  this  Gospel,  to  preach  the  words  of  this  life. 

4.  We  shall  also  take  the  incidental  occasion  of  ob.ser- 
ving  to  yon,  and  insisting  briefly  on  it,  that  they  have  the 
very  suff'rage  of  the  angels  of  God  to  that  purpose,  that  it 
is  their  part  and  business  to  preach  the  words  of  this  life. 
And  so  shall  make  use  of  all. 

1.  We  are  to  show  the  peculiar  excellency  of  this  life. 
That  it  is  a  peculiar  sort  of  life,  we  have  already  noted 
from  the  angel's  speaking  so  distinctively  of  it,  calling  it 
this  life,  this  same  life,  that  is  now  every  where  so  much 
spoken  of;  that  is  the  matter  of  present  discourse,  and  of 
inquiry  at  this  time.  And  that  it  is  a  most  excellent,  a 
most  noble  kind  of  life,  the  expression  itself  also  doth  not 
obscurely  point  out  to  us.  That  it  is  called  this  life,  kut' 
ti«X>ii',  life  in  the  highest  and  most  eminent  sense.  Never 
talk  of  this  shadow,  this  dream  of  life,  we  are  now  passing 
through,  but  .speak  to  the  people  the  words  of  this  life; 
this  IS  a  life  worth  speaking  of  And  the  excellencies  of  it 
will  appear  in  these  several  respects  ;  as, 

(1.)  That  it  is  most  manifestly  divine  life;  and  not  at 
the  common  rate,  a.s  all  life  is  from  God  ;  but  as  it  not 
only  proceeds  from  God,  but  resembles  him,  bears  his 
peculiar  impress  upon  it ;  upon  which  account  it  is  called 
the  life  of  God,  the  divine  life,  in  Eph.  iv.  18.  where  the 
apostle,  lamenting  the  sad  and  dismal  state  of  the  Gentile 
world,  saith,  that  they  were  alienated  from  the  life  of  God 
through  the  ignorance  that  was  in  them,  and  the  blindness 
of  their  hearts.  It  is,  in  a  very  special  sense,  a  God- 
breathed  life;  not  as  the  natural  life  and  soul  of  man 
were  breathed  at  first  from  God  ;  but  as  there  was  a  pecu- 
liar divinity  in  this  life,  not  only  as  coming  from  him,  but 
as  having  in  it  a  chosen  dependence  on  him,  and  tendency 
towards  him,  by  its  own  very  essence,  which  the  life  of 
the  soul  of  man,  at  first,  had  not.  For  if  a  voluntary  dp 
pendence  on  God,  and  tendency  towards  him,  had  l^^en 
essential  to  the  natural  life  of  a  man's  sou)  V.  nad  beeu 


FUNERAL  SERMON  ON  THE 


impossible  they  should  ever  have  been  lost.  Such  a  pos- 
ture God-wai'il  was  agreeable,  and  connatural,  not  essen- 
tial. But  It  now  IS  proper  and  peculiar  to  this  life;  though 
still  not  essential,  as  it  never  was,  but  more  deeply  h.ved 
in  the  soul  by  grace,  than  it  was  at  first  by  nature,  to  tend 
to  God,  as  it  is  by  faith  derived  from  him,  as  is  expressed, 
Hab.  ii.  4.  Heb.  x.  38.  The  jusl  shall  live  by  faith ;  and 
Rom.  vi.  11.  Alive  to  God;  as  by  love  it  works  towards 
him,  Gal.  v.  C.  and  Gal.  ii.  19.  I,  through  the  law,  am 
dead  to  the  law,  that  1  might  live  unto  God.  The  soul 
was  never  otherwise  dead,  than  it  was  dead  towards  God ; 
and  now,  while  in  the  present  seuse  it  lives,  it  lives  by 
and  to  him.  It  being  the  steady,  habitual  deiermination 
of  the  soul  God-ward,  as  its  first  and  last,  both  in  itself, 
and  in  the  design  of  its  implantation.  And  so  is  the  im- 
printed image  of  the  life  of  God  himself,  so  far  as  the  con- 
dition of  a  creature  can  admit,  i.  e.  that  as  God  lives  of 
and  to  himself,  the  soul,  by  Ihis  life,  lives  not  in  a  merely 
natural,  (which  is  common  to  all  creatures,)  but  in  an  ap- 
prehended and  designed  dependence  on  God,  and  subordi- 
nation to  him. 

(2.)  It  is  a  Christian,  as  well  as  a  divine  life ;  a  life  that 
comes  from  God,  not  as  Creator  only,  as  all  life,  and  as 
the  life  of  our  soul  pariicularly  at  first  did,  with  its  very 
being,  which  involves  life  in  itself;  but  a  life  that  comes 
from  Christ,  as  our  Redeemer,  as  God-man,  and  Medialor 
betwixt  God  and  man,  whereof  he  is  the  immediate  Author, 
and  which  he  procured  by  his  own  death,  and  by  his  re- 
surrection from  the  dead,  wherein  we  partake  with  him, 
when  we  live  this  life.  I  am  crucified  with  Christ,  sailh 
the  apostle,  nevertheless  I  live;  yet  not  I,  but  Christ  liv- 
eth  in  me.  Gal.  ii.  '20.  To  me  to  live  is  Christ,  Phil.  i.  21. 
He  is  the  Author  and  Fountain,  as  well  as  the  end  of  this 
life.  'Tis  a  life  owing  to  the  Redeemer  dying,  1  Pet.  ii. 
24.  He  bare  our  sins,  that  we  might  live  to  righteousness. 
And  we  are  taught,  upon  his  dying,  mentioned  before, 
(Rom.  vi.  11.)  to  reckon  ourselves  dead  to  sin,  and  alive 
to  God  through  Jesus  Christ  our  Lord.  And  he  is  there- 
fore said  to  be  the  immediate  Donor  of  this  life,  John  iv. 
14.  And  1  am  come,  saith  he,  that  they  might  have  life, 
and  that  they  might  have  it  more  abundantly,  John  x.  10. 
The  beginning,  and  improvements  of  this  life  to  perfect 
plenitude,  are  all  from  him  ;  and  'tis  therelbre  said  to  be 
a  life  hid  with  Christ  in  God,  Col.  iii.  3.  He  is  .said  to  be 
their  life,*'.  4.  by  all  which  Christ  is  signified  to  be  the  Au- 
thor and  Giver  of  this  life.  And  he  is  as  expressly  said  to 
be  the  end  of  it.  His  love  in  dying  for  us,  constraining  us 
no  more  to  live  to  ourselves,  but  to  him  who  died  for  us, 
and  rose  again.  To  which  purpose  are  the  words,  Rom. 
xiv.  7,  8,  9.    Again, 

(3.)  It  is  a  pure  and  holy  life,  such  as,  wheresoever  it  is, 
cannot  suffer  a  man's  soul  customarily  to  mingle  with  the 
impurities  and  pollutions  of  this  world.  It  is  a  life  that 
carries  up  the  soul  into  a  purer  region,  where  it  draws 
purer  breath.  If  you  live  in  the  Spirit,  walk  also  in  the 
Spirit,  Gal.  V.  25. 

(4.)  It  is  an  active,  a  laborious,  and  fruitful  life.  They 
that  live  this  life,  live  it  by  union  with  Christ ;  and  they 
that  are  united  with  him,  abiding  in  him,  bring  Ibrth  much 
fruit,  John  xv.  5.  when  without  him  they  could  do  nothing, 
as  it  there  follows.  They  that  live  this  lifecomethereupon, 
their  love  abounding  more  and  more  in  knowledge,  and  in 
all  judgment,  or  spiritual  sense,  (as the  word  uiVOijins there 
used  may  most  fitly  be  rendered,)  discerning  the  things 
that  differ,  or  approving  or  preferring  the  things  that  are 
more  excellent,  lobe  filled  wilh  the  fruits  of  righteousness, 
■which  are  bv  Jesus  Christ,  unto  the  praise  and  glory  of 
God,  Phil.  i.'9,  10,  11.  This  is  the  tendency  of  this  life. 
It  is  a  principle,  in  those  in  whom  it  is,  tending  to  useful- 
ness, and  common  good ;  and  in  order  thereto,  to  growth 
and  self-improvement.     Again, 

(5.)  It  is  a  most  generous  sort  of  life,  that  disdains 
mean  things ;  cannot  feed  upon  earth  and  ashes.  Such 
communications  it  must  have,  as  are  suitable  to  the  life  of 
a  man's  .spirit.  Herein  stands  the  life  of  the  spirit,  in  re- 
ceiving and  drawing  in  communications  from  God.  They 
that  live  this  life,  do  hunger  and  thirst  after  righteousness, 
that  they  may  be  filled.  Matt.  v.  G.  They  seek  honour, 
and  glory,  and  immortality,  that  they  may  finally  attain 
eternal  Ufe,  Rom.  ii.  7.     This  is  a  noble  sort  of  life,  that 


cannot  be  maintained,  as  it  was  not  attained,  by  common 
means;  that  cannot  live  upon  low,  mean,  and  base  things. 
They  that  are  of  the  earth  can  live  upon  things  that  spimg 
from  the  earth ;  but  heaven-born  ones  must  be  continually 
maintained  by  heavenly  communications,  beams  oflight  ac- 
companiedwith  vigorous  influence  that  descend  from  thence. 
(0.)  It  is  a  devoted  life,  sacred  to  God  in  Christ  Jesus, 
I,  through  the  law,  am  dead  to  the  law,  that  I  might  live  to 
God,  Gal.  ii.  19.  For  as  in  the  principle,  'tis  an  habitual 
determination  of  the  soul  towards  God,  through  Christ;  so, 
in  the  exercise,  it  is  a  continual,  or  often  repeated,  self- 
devoting  or  dedicating  of  ourselves  accordingly.  A  yield- 
ing ourselves  to  God,  as  those  that  are  alive  tiom  the  dead, 
Roin.  vi.  13.  And  so  Rom.  xiv.  7,  8,  9.  For  none  of  us 
liveth  to  himself,  and  no  man  dieth  to  himself:  for  whe- 
ther we  live,  we  live  unto  the  Lord ;  and  whether  we  die, 
we  die  unto  the  Lord  ;  whether  we  live  therefore,  or  die, 
we  are  the  Lord's.  For  to  this  end  Christ  both  died,  and 
rose,  and  revived,  that  he  might  be  Lord,  be  Owner,  and 
.so  Ruler,  both  of  dead  and  living.  Then  to  whom  should 
we  live,  but  to  him  1 

(7.)  It  is  finally  immortal,  eternal  life.  It  is  so  in  its 
tendency,  and  it  is  so  in  its  complete  and  perfect  issue,  in 
its  mature  state,  eternal  life,  such  in  the  plenitude  thereof 
every  thing  of  mortality  is  to  be  swallowed  up,  2  Cor.  v.  4. 
This  is  that  which  the  aspirations  and  groans  of  renewed 
souls  aim  at,  not  barely  to  be  unclothed,  that  were  a  mean 
thing,  only  to  lay  down  this  flesh  that  thereby  we  may 
escape  the  troubles,  that,  being  in  it,  we  are  exposed 
to;  that  would  go  but  a  little  way;  but  to  be  clothed 
upon  with  the  house  not  made  with  hands,  eternal  in  the 
heavens,  furnished  and  enriched  with  all  the  delights 
and  glories  of  the  Divine  presence.  Therefore  our  Sa- 
viour says  of  this  life,  they  that  have  the  beginnings  of 
it.  They  that  drink  of  this  water,  it  shall  be  in  them  a 
well  of  water  springing  up  into  life  eternal,  John  iv.  14. 
The  spiritual  life  that  renewed  souls  now  live,  will  be  eter- 
nal life.  They  differ  not  in  kind  ;  but  the  one  will  grow 
up  into  the  other.  Therefore  saith  our  Saviour,  I  give  my 
sheep  eternal  life.  John  x.  28.  1  shall  never  have  done 
giving,  till  I  have  improved  the  life  I  have  given  to  eter- 
nal life,  in  whicli  there  will  be  no  ebbings  and  fiowings  ; 
but  where  life  shall  be  perfectly  pure,  and  in  its  full,  ma- 
ture slate,  without  any  mixture  of  death,  or  deadliness. 
As  any  thing  is  said  to  be  pure,  that  is  full  of  itself,  with- 
out the  mixture  of  the  lea.st  thing  that  is  alien  or  disagree- 
able thereto.  Every  thing  of  mortality  shall  be  swallow- 
ed up  in  this  life. 

2.  We  are  to  note  to  you,  according  to  the  order  pro- 
posed, the  frequency  and  aptitude  of  this  paraphrase  of  the 
Gospel,  (words  of  life,)  or  of  what  is  equivalent  thereto. 
For  that  the  Gospel  is  meant  by  it,  is  out  of  question.  It 
is  all  one  as  if  the  angel  had  said.  Go,  preach  the  Gospel. 
That  some  such  phrase  is  usual  to  signify  the  Gospel  they 
can  well  tell,  that  are  not  strangers  to  the  Bible.  Some- 
times this  phrase  is  used  to  this  purpose  in  the  singular 
number,  as  Phil.  ii.  16.  Holding  forth  the  word  of  life. 
Sometimes  in  the  plural,  as  in  the  6th  of  John's  Gospel, 
ver.  68.  Thou  hast  the  words  of  eternal  life.  And  some- 
times instead  of  life  is  put  salvation,  which  is  the  same 
thing.  To  be  saved  and  to  live  this  life  is  all  one,Mhether 
you  consider  salvation  begun,  or  salvation  consummate  : 
salvation  begun,  is  but  this  life  begun,  He  hath  saved  us, 
and  called  us  with  a  holy  calling,  2  Tim.  i.  9.  When  he 
regenerates  any,  he  is  -said  to  save  them.  He  saved  us  by 
the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost,  Thus  iii.  5.  And  that  complete,  consummate  sal- 
vation, should  be  signified  by  this  life  con.summate  and 
complete,  is  obvious  and  familiar,  the  phrases  salvation  and 
eternal  life  being  so  promiscuously  used  in  Scripture  to 
signify  the  same  thing,  that  many  places,  need  not  be 
quoted  ;  Acts  xiii.  26.  To  you  is  the  word  of  this  salvation 
sent;  Eph.  i.  13.  The  word  of  truth,  the  Gospel  of  your 
salvation.  And  not  perishing,  or  being  saved,  is  expounded 
by  having  eternal,  or  everlasting  life,  John  iii.  15,  16,  17. 
And  for  the  aptness  of  it,  or  that  the  words  that  compo.se 
and  make  up  the  Gospel,  are  fitly  called  the  words  of  life, 
will  appear  upon  several  accounts  :  as, 

(1.)  Inasmuch  as  this  word  is  the  means  of  begetting 
this  life,  James  i.  18.    Of  his  own  will  begat  he  us,  with 


REV.  MR.  PETER  VINK, 


999 


the  word  of  truth,  that  we  should  be  a  kind  of  first-fruits 
of  his  creatures.  In  regeneration  is  infused  the  first  prin- 
ciple of  ihis  life.  And  our  Saviour  prays  for  his  disciples, 
John  xvii.  17.  Sanctify  them  by  thy  truth  ;  thy  word  is 
truth.  And  sanctificaiion,  in  the  rise  and  beginning  of  it, 
is  nothing  else  but  regeneration. 

(•2)  Inasmuch  as  this  word  improves  this  life,  or  is  the 
means  of  improving  it,  and  carrying  it  on  towards  its  per- 
fect stale,  1  Pet.  ii.  '2.  As  new-born  babes  desire  the  sin- 
cere milk  of  the  word,  that  ye  may  grow  thereby.  It  is 
the  means  of  our  .spiritual  growth. 

(3.)  Inasmuch  as  this  word  carries  in  it  the  promise  of 
this  life  in  the  most  perfect  state  of  it.  1  John  ii.  "25.  This 
is  the  promise  that  he  hath  promised  us,  even  eternal  life. 
Chap.  V.  II,  1-2.  This  is  the  record,  that  God  hath  given 
to  us  eternal  life,  and  this  life  is  in  his  Son.  He  that  hath 
the  Son  hath  life,  and  he  that  hath  not  the  Son,  hath  not 
life.  This  is  a  recorded  thing,  and  is  the  final  and  termi- 
native  promise  of  the  Gospel.  All  the  promises  of  it  run 
into  this. 

(4.)  The  Gospel  is  the  rule  of  that  judgment,  by  which 
all  that  shall  partake  therein  are  finally  adjudgeil  to  eternal 
life,  to  this  life  in  perfection,  Matt.  xxv.  46.  Tho.se  that 
are  absolved  by  our  Lord  Jesus  Christ  from  the  condemn- 
ing sentence,  and  have  the  saving  sentence  past  upon  them, 
of  them  it  is  said,  They,  ri~.  the  righteous,  go  into  life 
eternal,  just  immediately  from  the  tribunal  of  their  judge  ; 
which  sentence,  and  judgment,  is  according  to  this  Gospel. 
God  will  judge  the  secrets  of  all  hearts,  according  to  my 
Gospel.  Wherever  that  impress  is  to  be  found.  Gospel 
righteou.sness,  it  distinguishes  them  that  belong  to  Christ, 
and  marks  them  out  for  eternal  life.  These  things  fail 
under  the  former  observation  ;  the  other  two,  which  are  to 
succeed,  belong  to  the  latter. 

3.  That  it  is  the  part  of  the  ministers  of  the  Gospel,  as 
they  can  have  opportunity,  to  preach  the  words  of  this  life. 
For  the  making  out  of  Ihis,  I  shall  speak  to  these  two 
things: — (1.)  To  show,  that  nought  to  be  their  design,  and 
end,  to  help  souls  into  Ihis  state  of  life  : — (2.)  That  they 
ought  to  preach  the  Go.spel,  or  the  words  of  this  life,  in 
order  hereunto.— That  ought  to  be  their  end  ;  and  this  their 
work,  in  order  to  Ihis  end. 

(I.)  It  ought  to  be  their  end,  to  help  souls  into  this  state 
of  life.     For, 

[1.]  It  is  the  end  of  their  office,  therefore  it  ought  to  be 
their  end.  It  would  be  unaccountable,  that  they  should 
design  a  diverse  end  from  the  proper  end  of  their  office, 
or  that  they  should  not  design  that.  Now  the  Go.spel  is, 
by  its  designation,  to  be  the  ministration  of  spirit  and  life 
unto  souls,  '2  Cor.  iii.  6. 

[2.]  They  ought  to  design  the  bringing  of  souls  to  Christ, 
to  get  them  into  Chiisi,  who  is  the  Fountain  of  this  life. 
You  will  not  come  to  me,  that  you  might  have  life,  saith 
our  Saviour,  John  v.  10.  And  sure  it  is  the  business,  and 
ought  to  be  the  design,  of  the  ministers  of  the  Gospel,  as 
much  as  in  them  is,  to  bring  souls  to  Christ,  and  to  coun- 
terwork the  disinclination  that  is  in  men  thereto.  You 
will  not  come  :  but  we  will  do  all  that  in  us  lies  to  per.suade 
you  to  come,  and  to  come  for  this  end,  that  j-ou  may  live. 

[3.]  It  undoubtedly  ought  to  be  their  end,  to  have  souls 
under  their  mini.stry  regenerated  and  born  again.  This 
they  ought  to  design,  and  this  is  the  very  beginning  of  that 
state  of  life ;  and  they  are  therefore  entitled  fathers,  in  re- 
ference to  this  their  great  design  and  business.  If  you  have 
had  ten  thousand  instructers,  yet  you  have  not  had  many 
fathers;  for  I  have  begotten  you  to  Christ,  saith  the  apos- 
tle Paul,  1  Cor.  iv.  15.  You  were  regenerated  by  my 
ministry.  And  this  ought  to  be  every  minister's  design, 
that  souls  be  regenerated  by  their  ministry.  So  the  same 
apostle  speaks  of  that  servant  of  Philemon's,  and  his  own 
son,  Onesimus;  I  beseech  thee  for  my  son  Onesimus,  whom 
I  have  begotten  in  my  bonds,  Phil.  10. 

[4.]  They  ought  to  design  the  perfecting  of  souls  unto 
eternal  life.  For  this  end  was  the  ministry  given,  in  all  the 
degrees  and  kinds  of  it ;  viz.  for  the  perfecting  of  the  body 
of  Christ,  as  you  find,  Eph.  iv.  11,  12,  13.  And  he  gave 
some  apostles,  some  prophets,  and  some  evangelists,  and 
some  pastors  and  teachers,  for  the  perfecting  of  the  saints, 
for  the  work  of  the  ministry,  for  the  edifying  of  the  body 
of  Christ :  till  we  all  come  in  the  unity  of  the  faith,  and 


of  the  knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ. 
And  then  is  this  new  man  perfect,  when  this  new  life  is 
mature  m  him,  and  grown  up  to  its  fulness. 

(2.)  As  that  ought  to  be  their  end,  so  this  ought  to  be 
their  work,  in  order  to  that  end,  to  preach  Ihis  word  of  life, 
as  they  can  have  opportunity.  This  will  appear  several 
ways  ;  as, 

[1.}  Tliey  are  commanded  so  to  do.  Christ  commands 
it.  Go  teach  all  nations,  &c.  Mati.xxviii.  19.  His  apostle 
gives  it  in  charge,  even  before  God,  and  our  Lord  Jesus 
Christ,  to  preach  the  word,  to  be  instant  in  setison  and  out 
of  season,  '2  Tim.  iv.  1,  '2.  And  in  the  former  epistle,  ha- 
ving before  given  the  same  charge,  to  give  attendance  to 
reading,  to  exhortation,  to  doctrine,  1  Tim.  iv.  13.  He 
afterwards,  in  reference  to  this,  and  many  other  precepts, 
urges  his  charge  before  God,  and  the  Lord  Jesus  Christ, 
adding,  and  the  elect  angels,  to  observe  these  things,  &c. 
And  here  Ihere  is  a  command  from  God  by  an  angel.  Go, 
and  speak  to  the  people  in  the  temple,  the  words  of  this 
life.  The  obligation  by  this  precept,  given  the  apostles 
with  circumstances,  lies  in  substance  upon  all  that  are 
ministers  of  the  Gospel  of  Christ. 

[2.]  They  are  directed  how  to  do  it,  as  well  as  com- 
manded to  do  it,  The  great  God  instructs  his  prophet 
Ezekiel,  say  to  them.  As  I  live  saith  the  Lord  God,  I  have 
no  pleasure  in  the  death  of  the  wicked,  but  that  the  wicked 
turn  from  his  way  and  live.  Turn  ye,  turn  ye,  from  your 
evil  ways;  for  why  will  ye  die,  O  house  of  Israel,  Ezek. 
xxxiii.  11.  Words  are  put  into  his  servants' mouths,  even 
these  words  of  life. 

[3.J  They  are  threatened  if  they  neglect  to  do  it;  as  m 
the  8th  verse  of  that  33d  of  Ezekiel,  If  thou  dost  not  speak 
to  warn  the  wicked  from  his  way,  that  wicked  man  shall 
dieinhis  iniquity;  but  hisblood  will  I  require  at  thine  hand. 

[4]  There  are  encouraging  promises  of  great  reward, 
(though  that  reward  is  all  of  grace,)  to  them  that  succeed 
in  Ihis  work.  They  that  turn  many  to  righteousness  shall 
shine  as  stars,  Dan.  xii.  3. 

[5.]  They  have  special  assistance,  according  as  they 
depend  and  seek  it  from  the  blessed  God,  in  this  work. 
He  abets  them  in  it.  Hereupon  they  strive  according  to 
his  power  that  works  in  them  mightily.  Col.  i.  ult.  Though 
all  have  not  assistance  equally,  yet  all  have  what  is  suit- 
able to  the  pleasure  of  the  free  Donor,  when  they  faithfully 
engage  and  persist  in  this  blessed  and  glorious  work. 

[6.]  They  are  a-ssured  of  acceptance  in  it,  though  they 
succeed  not.  So  pleasing  is  this  work  to  the  bles.sed  God, 
the  endeavouring  to  bring  souls  into  this  slate  of  life ; 
Though  Israel  be  not  gathered,  yet  shall  I  be  glorious  in 
the  eyes  of  the  Lord,  Isa.  xlix.  5.  This,  indeed,  is  .spoken 
principally  of  Christ  himself;  but  subordinately  of  all  that 
serve  him  in  this  work.  So  saith  the  apostle  Paul,  2  Cor. 
ii.  15,  16.  We  are  unto  God  a  sweet  savour  (or  odour 
rather,  as  the  word  oufiri  more  properly  signifies)  of  Christ 
in  them  that  are  saved,  and  in  ihem  that  perish.  To  the 
one  we  are  the  odour  of  dealh  unto  death  ;  to  Jhe  other  the 
odour  of  life  unto  life.  And  this  lay  wilh  a  mighty  weight 
upon  his  spirit.  O  that  ever  we  should  be  the  savour  of 
death  unto  dealh  to  any!  Who  is  sulhcient  for  these 
things!  But  whether  of  life  or  death,  we  are  a  sweet 
odour  to  God  in  Christ,  as  to  both;  when  he  sees  the  sin- 
cerity of  our  hearts,  and  how  fain  we  would  fetch  souls 
out  of  the  state  of  death  into  this  life.  So  grateful  and 
pleasant  to  him  is  the  work  effected  of  saving  souls,  that 
the  attempt  and  desire  of  it  is  not  ungrateful. 

4.  We  are  further  to  show,  that  this  is  the  part  of  the 
ministers  of  the  Gospel,  to  preach  the  words  of  this  life, 
even  by  angelical  suffrage  and  declaration.  We  have  the 
concurrence  in  one,  of  that  whole  most  excellent  order  ; 
for  among  them  can  be  no  disagreeing  votes  or  sentiments, 
to  put  us  out  of  all  doubt  that  this  is  our  business.  And 
that  is  a  great  additional  enforcement  of  it  upon  us.  But 
here  it  is  requisite  to  do  these  two  things  : — (1.)  To  show 
how  far  only  the  angels  can  be  concerned  in  a  matter  of 
this  nature  ;  and — (2.)  That  though  they  are  concerned  not 
further,  yet  we  have  here  .sufficient  evidence  of  their  suf- 
frage, arid  complacential  approbation. 

(1.)  How  far  only  they  can  be  concerned  in  matters  oL 
this  nature. 


1000 


A  FUNERAL  SERMON  ON  THE 


[1.]  Not  so  far  as  to  do  this  work  themselves.  They 
are  not  to  be  the  preachers  of  the  Gospel ;  God  did  not 
think  that  fit.  If  that  had  been  the  known  and  staled 
course,  the  apostles  might  have  replied,  upon  their  being: 
sent  to  preach  this  Gospel :  You  that  are  an  immonal 
angel,  whom  no  violence  can  touch  or  hurt,  go  you  and 
preach  this  Gospel.  No,  they  were  lo  do  no  such  work ;  by 
the  counsel  of  heaven  this  work  is  commitied  to  men.  In 
that  marvellous  conversion  of  the  apostle  Paul  in  his  way 
to  Damascus,  he  is  sent  to  Ananias  m  the  city,  to  be  told 
by  him  what  he  was  to  do,  Acts  i,\.  C.  And  when  there 
was  that  special  regard  had  to  Cornelius's  prayers  and 
alms,  that  God  was  resolved  he  should  not  want  the  ex- 
press discovery  of  the  Goiipel  of  Christ ;  he  sends  an 
angel  to  him,  not  to  instruct  him  himself;  but  to  direct 
him  to  send  for  Peter,  as  you  find,  Acts  x.  and  the  follow- 
ing chapter,  who  was  to  speak  lo  him  words,  by  which  he 
and  his  house  were  to  be  saved,  as  appears  by  comparing 
those  two  chapters  together.  So  that  they  are  not  to  do  this 
work  themselves.     Nor, 

[2.]  Are  Ihey  so  far  concerned,  as  to  confer  the  office. 
The  oflice  of  a  preacher  doth  not  come  from  an  angel. 
When  the  angel  saith  this  to  these  apostles,  they  were 
apostles  and  ministers  of  Christ  before,  he  doth  not  make 
them  such ;  nor  is  that  God's  way  of  conveying  the  office. 
No,  it  comes  from  Christ  himself  originally ;  he  gave  the 
first  commission.  Go,  and  teach  all  nations  to  observe 
all  things  whatsoever  I  have  commanded  you ;  and  lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world. 
Matt,  xxviii.  19,  30.  So  that  the  same  office  comes  from 
Christ,  to  the  end  of  the  world.  Though  the  persons  that 
first  received  the  commission  Avere  to  continue  but  their 
own  short  time  ;  yet  the  commission  is  continued  to  such 
as  should,  in  several  ages,  succeed  them,  and  still  from 
Christ;  but  by  other  appointed  means,  which  he  hath  set- 
tled, and  which  remain  stated  in  his  church:  those  that 
are  in  that  office  of  preachers  or  ministers  them.selves,  con- 
veying it  to  others,  who  shall,  according  lo  fixed  Gospel 
rules,  be  found  qualified  for  it.  But  the  busine.ss  of  angels, 
wherein  God  hath  been  pleased  toemploy  them,  in  reference 
tc  Ihese  affairs  of  the  church,  is  only  sometimes  to  deter- 
mine circnnistances,  as  the  angel  here  to  these  aposiles; 
now  is  the  time,  Go  forthwith  to  the  temple,  and  preach  to 
the  people  the  words  of  this  life.  The  obligation  to  the 
thing  did  not  come  from  the  angel,  but  the  determination 
of  the  season,  and  place,  for  that  lime.  So  we  find  as  to 
other  circumstances.  The  apostle  Paul  is  directed  by  an 
angel  appearing  in  the  likeness  of  a  man  of  Macedonia,  to 
go  and  preach  to  the  Macedonians,  saying  lo  him,  Come 
over,  and  help  us,  Acts  xvi.  9.  Thus  God  does  when  he 
thinks  fit ;  but  we  are  not  warranted  to  expect  the  significa- 
tion of  his  mind  this  way ;  he  having  appointed  other 
means  that  are  sufficient.     But  yet, 

(2.)  Notwithstanding  that  angels  are  concerned  no  fur- 
ther than  you  have  heard ;  yet  that  they  may  be  concerned, 
and  have  been  concerned  so  far,  is  an  evidence  of  their 
complacenUal  approbation  of  the  thing.  And  this  will  ap- 
pear partly  by  the  consideration  of  the  nature  and  temper 
of  those  excellent  creatures ;  and  partly,  by  the  considera- 
tion of  several  concurrent  things,  of  which  the  Holy  Scrip- 
ture gives  us  notice. 

[1.]  Consider  their  very  nature,  unto  whom  their  .sanc- 
tity and  their  benignity  is  this  very  nature,  in  this  iheir 
confirmed  slate.  We  are  not  to  think  that  this  angel,  this 
messenger  sent  from  God,  conveyed  his  message,  as  if  it 
passed  through  a  dead  trunk,  that  could  be  no  way  aflfected 
therewith  ;  but  as  one  highly  savouring  his  message,  taking 
great  complacency  in  it.  It  was  pleasant  to  him  in  the 
delivery,  thus  to  direct  these  apo.-^tles  of  our  Lord,  Go  to 
the  temple,  preach  to  the  people  the  words  of  this  life; 
your  immediate  call  is  from  the  prison  to  the  temple,  to 
teach  the  people  how  they  may  be  set  at  liberty  from  the 
bonds  of  death,  worse  bonds  than  yours.  So  much  we 
may  collect  from  their  habitual  sanctity  and  devotedness 
to  God,  the  dutiful,  ready  compliance,  and  conformity  of 
their  will  to  the  good  and  acceptable  will  of  their  Maker 
and  Lord,  and  the  peculiar  benignity  of  their  nature  that 
they  were  glad  to  he  thus  employed;  it  was  welcome  work 
to  any  one  of  them  that  carried  this  mes.sage. 
.    [2.]  Several  other  things  concur,  mentioned  in  the  Holy 


Scripture,  to  make  us  apprehend  their  complacenlial  ap- 
probation of  so  grateful  an  errand,  as, 

1.  The  solemn  jubilee  that  they  held  upon  oUr  Lord's 
descent  into  this  world  upon  this  saving  design.  Then  an 
innumerable  multitude  of  the  heavenly  host  are  brought 
in  triumphing  together,  and  saying,  Glory  to  God  in  the 
highest,  peace  on  earth,  and  good- will  towards  men,  .Luke 
ii.  14.  This  appears  to  have  been  iheir  common  sense, 
and  so,  no  doubt,  was  the  sense  of  this  angel  at  this  time. 
They  all  celebrate  the  descent  of  our  Lord,  upon  this  sa- 
ving design  coming  down  into  Ihis  world,  lo  be  the  light  of 
men,  as  it  is  expressed,  John  i.  4.  In  him  was  life,  and 
the  life  was  the  light  of  men.  A  luminous  life  it  was,  that 
he  came  to  bless  this  world  with.  And  when  the  angels 
did  celebrate  this  descent  of  his,  with  so  much  joy  and 
jubilation,  it  was  in  pursuance  of  a  proclamation  that  had 
before  passed  through  all  the  .spacious  heavens,  when  he 
brought  his  first-begotten  Son  into  the  world,  it  was  said. 
And  let  all  the  angels  of  God  worship  him,  Heb.  i.  6. 
They  were  all  to  adore  the  Redeemer,  as  such,  because  he 
vouch.safed  to  be  a  Redeemer  to  such  as  we  were,  buried 
and  lost  in  death. 

2.  Consider  the  ordinary  stated  course  of  their  ministra- 
tion ;  what  that  is,  and  whither  it  tends,  you  find  expressed, 
Heb.  i.  14.  Are  they  not  all  ministeringspirits,  sent  forth 
to  minister  for  them  who  shall  be  heirs  of  salvation  1  Heirs 
of  salvation,  and  heirs  of  eternal  life,  are  the  same,  as  hath 
been  noted  before.  This  ihey  in  their  staled  course  pur- 
sue; this  is  the  design  of  their  ministry,  to  be  helpful  to 
those  who  are  to  be  the  heirs  of  salvation. 

3.  We  may  collect  it  from  the  joy  that  they  express  for 
the  success  of  the  Gospel  of  this  kind.  Where  ihey  ob- 
serve it  to  .succeed,  if  in  the  conversion  but  of  one  sinner, 
Luke  XV.  10.  There  is  joy  in  the  presence  of  the  angels 
of  God,  if  but  one  sinner  repentelh.  The  heavens  are 
hereupon  filled  with  joy,  the  angels  rejoice  that  one  is  now 
added  to  their  happy  number  gained  from  under  thepower 
of  death,  and  Satan,  the  great  destroyer  of  souls. 

4.  The  prospect  they  have,  that  all  that  partake  of  this 
life,  here  in  the  beginnings  of  it,  shall  partake  with  them 
in  the  eternal  life  and  bles.sedness  of  the  future  stale. 
All  that  are  here  converted,  and  regenerated,  they  are  by 
degrees  coming  to  the  general  assembly  and  church  of  the 
first-born,  which  are  writlen  in  heaven,  lo  the  innumerable 
company  of  angels,  and  to  the  spirits  of  just  men  made  per- 
fect, Heb.  xii.  23,  23.  All  this  is  plain  evidence  that  there 
is  a  complacenlial  concurrence  and  suffrage  of  angels  to 
the  ministers  of  Christ,  doing  their  work,  preaching  the 
words  of  this  life,  according  as  they  have  opportunity. 

The  use  of  this  you  may  easily  apprehend  might  be 
vastly  copious,  but  we  must  be  within  necessary  limits. 

1.  We  may  learn  hence,  that  such  as  the  Gosspelis,  such 
ought  our  attendance  to  it  to  be.  There  ought  to  be  a 
correspondence  between  what  the  Gospel  in  itself  is,  and 
our  manner  of  attending  the  dispensation  of  it.  Doth  it 
consist  of  words  of  life  1  then  so  ought  it  lo  be  attended 
to,  as  containing  the  words  of  life,  the  words  of  this  life, 
this  noble  and  most  excellent  sort  of  life.  Methinks  this 
should  strike  ihe  consciences  of  some  ;  I  wonder  if  it  do 
not  of  any  !  How  few  do  attend  the  di.spensation  of  this 
Gospel,  as  apprehending  it  to  contain  the  words  of  such  a 
life!  In  what  agonies  of  spirit  should  we  attend  upon  the 
dispensation  of  this  Gospel,  if  we  understood  the  matter 
so  !  They  are  the  words  of  Ihe  most  excellent  kind  of  life 
that  we  hear,  when  we  hear  the  Go.spel  of  Christ  truly 
preached.  This  ought  lo  carry  a  sting  and  pungency  with 
it  lo  the  hearts  of  such  as,  upon  inquiry,  (when  did  I  at- 
tend upon  the  Gospel,  as  containing  the  words  of  life  1) 
cannot  give  lo  their  own  hearts  and  consciences  ajiy  satis- 
fying account.  Let  the  inquiry  proceed  further.  Have  I 
got  life  bv  it  1  Did  it  ever  enter  into  my  heart,  as  the  word 
of  life  1  Did  I  ever  so  much  as  design,  expect,  or  wish  that 
it  should  ■?  What  shall  be  said  lo  such,  that  if  they  answer 
truly,  must  give  it  against  themselves  1 

2.  We  may  learn  hence,  that  when  God  is  pleased  to 
put  .such  a  dignity  upon  poor  mean  men,  as  lo  speak  to 
men  by  them,  and  about  so  great  concerns,  the  affairs  of 
this  life ;  things  so  high  and  .sublime  as  the  words  of  this 
life  import;  we  ought  hereupon  both  to  acknowledge 
God's  wisdom  and  compassion  towards  us ;  and  be  sensible. 


REV.  MR.  PETER  VINK. 


1001 


of  our  obligation  highly  to  esteem  them  for  their  work's 
sake. 

(1.)  We  ought  to  acknowledge  the  wisdom  and  compas- 
sion of  God,  that  he  hatli  chosen  this  way  to  treat  with 
men;  that  he  dolh  not  alway.s,  as  he  did  once,  speak  to 
the  Israelites,  by  thunder  and  lightning,  and  a  terrible 
tempest,  and  a  voice  of  words,  which  voice  tbey  that  heard, 
enlreated  they  might  never  hear  it  any  more;  and  (hereupon 
desired  Moses  that  he  would  speak  to  them  from  God, 
for  they  could  not  hear  such  a  voice,  but  they  must  die  for 
it.  No,  God  speaks  to  men  by  men  like  themselves,  who 
have  the  same  nature  and  the  same  interest,  that  are  to  be 
upon  the  same  bottom  with  them,  and  preach  the  same 
Gospel  of  salvation,  by  which  they  are  to  be  saved  them- 
selves.    And, 

(2.)  We  are  to  honour  such,  as  he  puts  this  honour 
upon,  for  their  work's  sake ;  to  esteem  them  highly  in  love 
on  lliis  account,  1  Thess.  v.  13.  How  beautiful  are  the 
feet  of  ihem,  that  bring  glad  tidings!  Rom.  x.  15.  How 
welcome  their  approaching  steps !  How  graceful  is  their 
motion  towards  us!  They  that  labour  in  the  word  and 
doctrine,  are  upon  that  account  worthy  of  double  honour, 
1  Tim.  V.  17.  And  all  this  not  for  their  own  sake,  but  for 
their  work's  sake.  For  the  greatest  instruments  that  ever 
were  in  the  world,  employed  in  this  work,  what  are  they'? 
That  great  apostle  Paul  counts  himself  as  nothing;  though 
not  behind  the  chiefest  apostles,  yet  a  mere  nothing;  so 
he  nullifies  himself,  diminishes  himself  to  a  thing  of 
nought,  a  perfect  nullity.  Elsewhere,  I  laboured  more 
abundantly  than  they  all,  sailh  he,  yet  not  I !  1  Cor.  xv. 
10.  Who  is  Paul,  and  who  is  ApoUos,  but  ministers  by 
whom  ye  believed,  even  as  the  Lord  gave  to  every  man  1  1 
Cor.  iii.  5.  Who  is  Paull  As  if  he  would  say,  it  cannot  be 
told;  loo  little  a  thing  to  be  seen  or  known!  or  that  any 
notice  should  be  taken  of  him.  We  cannot,  indeed,  have 
too  mean  thoughts  of  ourselves ;  so  little  we  are,  compared 
with  the  greatness  of  our  work  :  and  none  can  have  so 
mean  thoughts  of  us,  as  we  ought  to  have  of  ourselves, 
who  should  know  ourselves  best,  and  better  understand 
our  own  little  value,  than  any  others  can.  But  when  any 
esteem  the  ministers  of  Christ  for  their  work's  sake,  they 
only  express  a  respect  to  him  that  sends  them,  to  the  mes- 
sage they  bring,  and  to  their  own  souls,  that  are  in  such  a 
way  so  tenderly  cared  for. 

3.  We  may  learn  hence,  how  peculiarly  spiritual  and 
intellectual  this  life  is,  which  such  words  do  so  nearly 
concern.  Do  you  know  any  life  besides,  that  is  produced 
by  words,  and  by  words  maintained  and  improved  1  No 
words  can  otherwise  atfect  us,  than  as  they  convey  a  sense 
into  our  minds  so  as  to  be  understood,  and  into  our  hearts 
and  spirits,  being  inwardly  received  and  believed  there. 
This  must  be  an  intellectual  and  most  pure  sort  of  life, 
that  depends  upon  words,  that  can  be  begotten  by  words, 
and  improved  by  words,  and  perfected  by  words.  Il 
shows  it  to  be  a  sort  of  life  far  above  the  sphere  of  this 
bodily  life;  this  bodily  life  is  not  to  be  begotten  or  main- 
tained by  words.  You  cannot  by  words  recover  life  into  a 
dead  finger,  much  less  into  a  dead  corpse.  And  again, 
what  admirable  words  are  those  that  can  make  us  live  ! 
transmit  life  into  the  very  centre,  and  make  our  hearts 
live  '.  It  is  true,  it  is  not  the  mere  words,  but  divin^breath 
animating  those  words,  that  begets  this  life  :  but  that  slill 
proves  it  to  be  a  spiritual  life.  The  divine  word  hath  a 
peculiarity  with  it:  that,  indeed,  through  the  efficacy  of  a 
divine  blessing  accompanying  it,  makes  the  ordinary  means 
available,  for  the  sustaining  of  our  natural  life  ;  man  lives 
not  by  bread  only,  but  by  the  word  that  proceeds  our  of 
God's  month  ;  much  more  is  his  vital  word  necessar>'  lo 
the  production  and  maintenance  of  the  life  of  our  souls. 

4.  Hence  we  may  collect  how  dismal  and  .sad  their  case 
is,  that  sit  from  time  to  time  with  dead  souls  under  the 
words  of  life !  Year  after  year  there  are  words  of  life  spoken 
and  breathed  forth,  in  those  assemblies  where  they  are 
hearers  ;  yet  when  the  truth  of  the  matter  comes  to  be  told, 
must  say,  I  feel  nothing  of  this  life  in  my  soul ;  my  heart  is 
dead  still,  is  still  a  stone  or  a  clod  !  No  words  that  I  have 
heard,  have  awakened,  quickened,  melted,  purified  my 
heart,  warmed  and  inflamed  my  heart !  Dead  I  was  in  tres- 
passes and  sins,  and  so  I  remain  notwithstanding  all  the 
words  of  this  life  which  I  have  heard !  This  is  a  dismal 


case ;  when  it  was  God's  chosen  way  to  make  his  word  the 
ministration  of  spirit  and  life  to  souls,  if  it  do  not  breathe 
in  these  words,  wherein  can  it  be  expected  lo  breathe  t 

5.  We  may  collect  hence,  that  if,  by  angelical  suffrage, 
it  ought  to  be  the  business  of  ministers  to  preach  the  words 
of  this  life  ;  then,  undoubtedly,  by  angelical  suffrage,  the 
words  of  this  life  are  words  worlh  the  hearing  ;  worth  at- 
tending and  li.steniiig  to.  An  angel  would  have  been  loth 
to  have  been  the  messenger  to  these  great  worthies,  the 
apostles  of  our  Lord,  charging  them  to  go  and  preach  in 
the  temple  to  the  people  a  jargon  of  impertinent,  idle 
stories.  No ;  but  when  he  saith.  Go,  and  preach  lo  the 
people  the  words  of  this  life,  that  leaves  the  matter  out  of 
all  doubt,  that  here  was  a  ready  concurrence  both  in 
judgment  and  complacence  of  the  angel  hereto ;  and  that 
in  full  eflect,  he  pronounced  these  things  worlh  listening 
to.  Though  we  cannot  suppose  him  so  assuming,  as  to 
think  he  could  by  his  approbation  add  any  thing  real  to 
his  authority  who  sent  him  ;  yet  as  to  the  reputation  of 
the  message,  with  us,  it  is  not  without  its  weight :  as  it 
makes  a  great  diflerence,  whether  a  prince  signify  his 
mind,  in  this  or  that  affair,  by  a  person  of  honour,  or  by 
a  foot-boy.  Therefore  when  any  of  you  have  heard  the 
words  of  this  life,  with  neglect  and  disregard,  you  have 
set  your  judgment  against  the  judgment,  at  once,  of  the 
great  God,  and  of  the  glorious  angels  of  God  :  it  signifies 
as  if  you  thought  yourselves  wiser  than  God,  and  than 
any  angel  in  heaven.  They  esteem  these  words  worthy 
the  most  serious  attention  and  regard  ;  but  you  look  upon 
them  as  trifles,  not  worlh  the  regarding.  Worms  of  this 
earth,  mushrooms  lately  sprung  up,  mean  abjects,  but  be- 
ginning to  crawl,  set  their  mouih  and  heart  against  hea- 
ven ;  oppose  their  rash,  presumptuous  judgments  to  the 
judgment  of  the  supreme  Lord,  and  of  those  wise  sages, 
the  blessed  and  holy  angels,  that  stand  always  in  the  pre- 
sence of  God,  and  hear  his  wisdom  !  The  vanities  of  ihis 
world  are  thought  worth  the  regarding ;  but  the  words  of 
eternal  life  are  counted  unworthy  to  be  regarded,  or  listen- 
ed to  I  What  absurd  insolence  is  ihis  1  to  persisi  in  a  prac- 
tical judgment,  so  directly  contrary  to  the  judgment  of  the 
wise  and  holy  angels ;  and,  as  is  evident,  of  God  himself, 
who  sent  this  message  !  When  such  men  do  ineet,  is  not 
all  their  talk  vanity  1  running  upon  the  things  only  of  the 
earth  and  time,  mere  impertinency  at  best  to  such  as  have 
.souls  to  save  !  But  also  are  not  bold,  profane  jests,  about 
things  most  sacred,  usual  ingredients  in  their  conversation  "i 
viz.  what  is  most  opposite  to  such  a  design  !  The.se  things, 
they  reckon,  sound  well  in  a  cofi"ee-house,  or  a  tavern  ;  but 
how  do  they  sound  in  heavenly  places,  whither  the  report 
presently  flies  up,  as  may  be  collected  from  Eph.  iii.  10. 
To  the  principalities  and  powers  in  the  heavenly  places  is 
made  known  by  the  church  (^'.  c.  in  or  about  the  afl^airs  of 
the  church)  the  manifold  wisdom  of  God.  Which  cannot 
but  impl}'  their  animadversion  upon  the  follies  of  men, 
counterworking  that  wisdom.  Nor  can  the  censure  of  so 
excellent  creatures,  and  of  so  bright  understandings,  be 
lightly  esteemed  by  any,  but  most  stupid  minds.  And  if 
such  an  addition  signify  nothing,  why  doth  the  apostle, 
having  given  a  charge  before  God,  and  before  Jesus  Christ, 
add,  and  before  the  elect  angels'! 

G.  Learn  farther,  that  if  any  servants  of  Christ  have 
faithfull}',  in  a  continued  course,  to  the  end  of  their  time, 
been  intent  upon  this  business,  preaching  the  words  of  this 
life,  their  memory  ought  to  be  very  precious  to  us  when 
they  are  gone :  they  who  have  been  employed  in  this  work, 
called  toit  by  God,  il  is  all  one  whether  his  mind  were 
signified  to  them  by  an  angel,  or  any  other  way.  For  it 
was  not  an  angel  that  gave  the  authority,  but  only  con- 
veyed thisparticular  command,  as  hath  been  noted.  When 
God  in  his  ordinary  method  halh  called  forth  a  ser- 
vant of  his  to  preach  the  words  of  this  life,  and  he  hath 
laboured  in  it  faithfully  to  the  uttermost,  the  memory  of 
such  a  one  ought  to  be  very  dear  and  precious  to  all  to 
whom  he  was  known,  and  that  have  had  opportunity  of 
hearing  from  him  the  words  of  eternal  life,  or  that  shall  re- 
ceive a  faithful  account  of  him.  We  are  so  directed  and 
taught,  Heb.  xiii.  7,  8.  Remember  them  which  have  the 
rule  over  you,  who  have  spoken  unto  you  the  word  of 
God,  whose  faith  follow,  considering  the  end  of  their  con- 
versation, Jesus  Christ,  the  same  yesterday,  and  to-day, 


.002 


A  FUNERAL  SERMON  ON  THE 


and  for  ever.  And  he  still  as  much  requires  the  same 
thiog  as  ever  he  did. 

And  truly  such  a  servant  of  Christ  was  this  my  dear  and 
worthy  brother,  the  very  reverend  Mr.  Vink,  whom  God 
hath  lately  taken  from  among  us.  He  was  the  son  of  a 
noted  citizen  of  Norwich  :  nor  will  equal  judges  of  his 
true  worth  think  it  a  despicable  degree  of  lustre  added  to 
that  city,  that  such  a  man  was  born  there.  His  ancestors 
Tvere  early  protestanis,  when  the  Reformation  was  strug- 
gling for  a  birth  in  Flanders.  Where,  when  the  persecu- 
tion against  that  profession  began  to  rage,  the  zeal  and 
fervour  of  their  religion  not  admitting  to  be  concealed,  or 
suffering  them  to  temporize,  Providence  ordered  their  sea- 
sonable transportation  to  that  city  of  refuge,  which  became 
native  to  their  following  posterity,  and  among  them  to  this 
worthy  man ;  who  hath  oflen  been  heard  to  say.  He  reckon- 
ed it  a  greater  honour  to  have  descended  from  so  pious 
ancestors,  than  if  he  could  have  derived  his  pedigree  from 
the  greatest  princes.  He  was,  indeed,  designed  for  multi- 
plying the  offspring  of  the  everlasting  Father;  and  seemed 
formed  for  this  work  from  his  entrance  upon  the  stage  of 
this  world :  so  were  those  things  very  early  interwoven  in 
the  frauic  and  temper  of  his  soul,  that  were  to  be  the  ele- 
ments of  great  future  usefulness  in  this  kind  of  service. 
For,  in  his  very  tender  years  there  appeared  very  early 
religion,  great  seriousness,  an  habitual  awe  and  reverence 
of  the  Divine  Majesty;  insomuch  that  none  could  observe 
when  he  first  began  to  be  a  fearer  of  God.  Which  pious 
disposition  of  mind  was  in  conjunction  with  so  great  a  pro- 
pensity and  addictedness  to  books,  with  desire  of  learning, 
as  was  very  unusual  at  that  age,  even  in  his  childhood. 

And  very  early  was  his  preparatory  endeavour  for  that 
noble  employment  to  which  he  afterwards  betook  himself. 
For  as  nature  and  grace  appeared  to  have  betimes  com- 
bined to  frame  him  as  an  instrument  for  such  service;  it 
was  soon  very  evident,  that  in  the  former,  God  had  inlaid 
a  deeper  foundation,  enduring  him  with  singular  parts, 
above  the  common  rate  ;  which  as  they  came  gradually  to 
shine  out,  in  the  great  improvements  he  had  made,  under 
instruction,  in  a  little  time  ;  there  appeared  such  quick- 
ness of  apprehension,  solidity  of  judgment,  strength  of 
memory,  quickness  of  fancy,  without  exorbitancy,  as  are 
seldom  found  to  meet  together :  and  these  were  accom- 
panied with  so  spontaneous  diligence  beyond  what  the  usual 
methods  of  education  obliged  him  to,  that  in  h's  tender 
years,  while  yet  under  the  eye  of  his  parents,  they  have 
thought  it  requisite  sometimes  to  hide  his  books,  lest  he 
should  injure  himself  by  over-intent  and  close  study.  So 
that  he  was  ripe  for  a  university  much  younger  than  others 
ordinarily  are.  Accordingly  he  was  sent  up  in  his  four- 
teenth year  to  Cambridge,  where  he  remained  many  years 
a  fellow  and  great  ornament  of  Pembroke-Hall,  even  be- 
yond the  time  of  his  taking  the  degree  of  bachelor  of  di- 
vinity ;  m  which  time  he  had  treasured  up  a  large  stock  of 
all  useful  learning,  and  might  be  filly  styled  a  universal 
scholar.  But  religion  goveining  the  whole  course  of  his 
studies,  kept  him  steady  to  his  great  end  ;  and  made  him 
most  intent  upon  such  things  as  might  render  him  most 
useful  for  his  designed  work.  The  original  languages, 
with  such  rational  learning  as  was  subservient  to  theo- 
logy ;  and  then  theology,  and  the  study  of  the  Holy 
Scriptures  themselves. 

For  diversion  he  was  no  stranger  to  history,  t'iz.  civil, 
which  was  fundamental  but  more  diverting ;  as  well  as 
ecclesiastical,  which  was  more  immediately  necessary  to 
his  purpose.  And  among  his  other  accomplishments,  his 
skill  and  accuracy  in  the  Latin  tongue  was,  as  I  have  been 
otherwise  informed,  much  remarked  in  the  university  ;  so 
that  the  professor  in  the  chair,  when  he  took  the  above- 
mentioned  degree,  (as  was  reported  by  an  eye  and  ear- 
witness,)  disputing  pro  forma  with  him,  after  he  had  some- 
what longer  than  ordinary  opposed  him,  he  still  answering 
in  neat  and  elegant  Latin,  said,  Mr.  Vink,  I  only  so  long 
continued  my  opposition  to  you,  to  give  you  opportunity  to 
entertain  the  auditory  with  that  judgment  and  eloquence, 
which  have  appeared  in  your  answers.  And  that  to  ex- 
press himself  politely  in  that  tongue  was  become  habitual 
and  familiar  to  him,  appeared  in  that  writing,  in  that  lan- 
guage, a  weekly  account  of  the  more  remarkable  things  that 
vccurred  to  him  in  the  course  of  his  life  ;  which  since  his 


death  hath  come  to  my  view ;  though  in  such  a  case  a 
man  only  writes  to  himself;  yet  I  have  observed  therein 
such  strictures  of  elegancy,  both  of  style  and  phrase,  as 
signified  it  was  become  impossible  to  him,  if  he  writ  any 
thing,  not  to  write  handsomely,  and  as  might  become  both 
a  Christian  and  a  scholar. 

This  narrative  was  continued  until  his  growing  infirmi- 
ties put  a  period  to  it,  some  months  sooner  than  to  his  life 
itself  The  mention  of  it  here  you  see,  was  occasional, 
and  somewhat  digressive.  Therefore,  to  return,  when  he 
had  passed  through  the  long  course  of  his  academical 
studies  and  employment,  London,  whither  his  fame  had 
now  reached,  could  not  long  want  such  a  man.  Hither 
he  was  called  ;  and  here  he  shone  a  bright  light  in  two 
churches  of  this  city  successively,  viz.  Saint  Michael's  in 
Cornhill,  which  he  easily  quitteti  upon  another's  claim  ; 
more  from  an  indisposition  to  contend,  which  was  little 
suitable  to  his  calm  temper,  than  from  defect  of  title,  could 
his  friends,  that  so  highly  valued  him,  have  prevailed  with 
him  to  admit  of  its  being  disputed  ;  hut  they  had  the  less 
reason  to  be  urgent  upon  hiin,  for  that  he  was  so  imme- 
diately chosen  to  a  neighbour  church,  where  he  continued 
preaching  the  words  of  this  life,  till  August  'M,  16(12,  when 
not  .satisfied  with  some  things  in  the  act  that  then  took 
place,  he  calmly  quitted  his  station,  but  not  his  ministry  ; 
which  he  never  refused  to  exercise,  when  desired,  in  dis- 
tinct assemblies,  when  they  had  only  the  favour  of  a  con- 
nivance. But  his  more  ordinary  course  was,  after  he  was 
deprived  of  his  former  public  liberty,  to  preach  for  many 
j-ears,  as  the  apostle  Paul  did,  in  his  own  hired  house  ; 
whither  his  great  tibilities,  and  most  lively  vigorous  min- 
istry, drew  an  assembly  not  inconsiderable ;  whereto  he 
both  dispensed  the  word,  and  (to  such  as  were  qualified, 
and  desirous)  the  sacrament  of  the  Lord's  supper,  at  cer- 
tain sea.sons.  And  this  course  he  continued,  especially  that 
of  preaching  in  his  house,  till  bodily  disability  made  it  im- 
possible to  him  ;  which  then  he  deeply  lamented.  Yet  did 
he  not  decline  all  communion  with  the  established  church. 
Whereupon  he  had  experience  of  the  haughty,  supercili- 
ous temper  of  some  men's  spirits,  on  the  one  hand,  and 
the  other;  who  assume  to  themselves  an  interdicted,  un- 
hallowed liberty  of  sitting  in  judgment  upon  other  men's 
consciences;  and  adventure  to  censure  them,  as  men  of 
no  conscience,  that  abandon  not  their  own,  to  follow  theirs ; 
taking  notice,  sometimes  with  just  regret,  that  he  incurred 
the  anger  of  two  sorts  of  men  ;  of  some,  that  he  went  no 
further  ;  of  others,  that  he  went  so  far. 

Looking  into  his  memoirs,  I  found  that  rich  vein  of  re- 
ligion and  godliness,  running  throughout  the  whole,  that  I 
think  no  .-.crious  man  could  read  them  without  being  very 
deeply  atfected  therewith.  Week  after  week,  whatsoever 
was  more  remarkable,  relating  to  himself,  his  family,  or 
the  church  of  God,  is  punctually  set  down,  and  intermixed 
with  most  pious  ejaculations,  "  My  God,  and  my  All."  If 
any  trouble  occurred,  "  yet  God  is  mine,  and  I  am  his." 
You  every  where  discern  the  breathings  of  a  holy  devout 
soul.  Ejaculatoiy  supplications  are  very  frequent  for  his 
relatives,  and  domestics,  "  The  Lord  sanctify  them,  the 
Lord  wash  them,  the  Lord  protect  them,  lead  them  by  the 
truth  and  counsels."  On  all  occa.sions  that  spirit  of  prayer 
and  universal  godliness  discovers  itself  all  along,  mixed 
with  Ihe  grealest  tenderness  and  compassion  that  I  have 
any  where  met  with.  If  any  one  were  sick  in  his  family, 
his  dear  consort,  his  son,  daughter,  or  daughter-in-law,  his 
most  beloved  brother,  or  if  a  servant,  male  or  female,  'tis 
noted  down,  with  his  suspiria,  the  breathings  forth  of  earn- 
e.st  supplications  on  their  behalf  And  afterwards  upon 
their  recovery,  most  solemn  thanksgivings.  But  if  any 
one  died,  then  such  self-humiliation,  such  lying  low  before 
the  Lord,  such  yielding  compliance  with  the  Divine  plea- 
sure, with  the  design  of  spiritual  improvement  thereby, 
as  I  believe  hath  been  seldom  seen.  And  in  whatsoever 
case,  there  are  expressions  of  a  steady  trust  in  God,  in  re- 
ference to  all  his  affairs,  both  of  this  world  and  that  which 
is  to  come.  If  any  difficulties  came  in  view,  upon  the 
mention  thereof,  he  presentlv  subjoins,  "  But  I  will  trust 
in  God  ;  he  will  show  me  the  plain  and  the  right  way, 
wherein  he  would  have  me  to  go."  His  charity  to  the  dis- 
tressed was  always  flowing,  and  verj'  exemplar)' ;  but  much 
more  the  pity  which  wrought  in  his  heart  tcwards  such, 


REV.  MR.  PETER  VINK. 


1003 


whose  miseries  and  necessities  were  such,  as  it  was  never 
possible  for  him  to  relieve  proportionably  to  the  largeness 
of  his  soul.  He  in  the  mean  time  suffered  the  calamity  of 
every  one  whose  case  came  to  his  notice.  His  humility 
was  such,  as  did  shine  through  all  his  other  excellencie-.. 
He  was,  indeed,  a  great  man  in  eveiy  one's  eyes  but  his 
own.  No  one  ever  thought  meanly  of  him,  that  knew  him, 
but  himself  His  love  of  solitude  and  retirement  was 
peculiarly  remarkable.  No  man  had  more  opportunity,  in 
his  circumstances,  to  multiply  friends  and  acquaintance  ; 
but  I  never  knew  any  one  who  minded  and  studied  it 
less ;  yet  where  once  he  was  acquainted,  there  could  not 
be  a  more  pleasant  and  delectable  friend.  It  was  remote 
from  him  to  seek  acquaintance,  nor  did  he  need  ;  it  was 
enough  for  him  to  receive  those,  that  were  so  kind  to 
themselves  as  to  seek  his.  And  'tis  evident,  that  love  of 
solitude  is  peculiar  to  those,  who,  through  the  grace  of 
God,  and  especially  a  sort  of  self-benignity,  have  been 
capable  of  becomm?  good  company  to  themselves.  For 
empty  persons,  or  such  as  are  only  full  of  malignity,  men 
of  ill  minds,  and  conscious  to  themselves  of  ill  design,  for 
such  I  do  not  wonder,  that  of  all  things,  they  care  not  to 
be  alone.  They  can  never  be  grateful  company  to  them- 
selves. But  he  had  laid  up  such  a  treasure  of  human  and 
divine  knowledge,  that  I  know  not  where  he  could  find 
plea-ianter  company  than  his  own.  And  his  special  grati- 
tude for  divine  mercies  was  very  observable.  I  have  found, 
in  his  memorials,  he  was  much  in  admiring  God,  that  he 
had  done  so  much  for  him  and  his,  and  more  especially 
for  the  helps  he  had  from  heaven  in  the  performance  of  his 
ministerial  work.  Ble.ssed  be  God  for  the  a.ssistance  he 
gave  me  such  a  day.  And  very  particularly  at  the  Lord's 
supper.  Ble.ssed  be  God  for  what  hath  past  between  him 
and  me  at  his  table ;  blessed  be  God  that  his  bonds  have 
taken  hold  of  my  soul  I 

Though  his  temper,  and  the  chosen  circumstances  of  his 
life,  kept  off  from  him  in  great  part,  more  frequent  occa- 
sions of  communicating  to  the  world  the  rich  treasures 
wherewith  his  mind  was  stored,  yet  when  such  occas;ions 
have  occurred,  he  neglected  them  not.  But  while,  through 
his  own  continuing  dissatisfaction,  he  remained  excluded 
from  a  public  station ;  besides  his  constant  ministerial 
labours,  in  a  private  way,  he  embraced  other  occasions  that 
Providence  offered,  of  doing  such  work  as  became  much 
more  public  ;  and  wherein  he  did  more  than  speak  from  a 
pulpit  to  a  single  congregation  of  hearers,  speaking  from 
the  press  to  the  world,  as  any  should  think  fit  to  be  his 
readers.  Divers  of  his  excellent  sermons  have  been  long 
extant  to  common  view,  wherein,  being  dead,  he  yet  speak- 
eth.  An  account  of  which,  though  elsewhere  given, i>  it  is 
not  unfit  here  to  repeat.  As,  before  his  ejection,  he  had 
one  sermon  in  the  first  volume  of  the  Morning  Exerci'^es, 
preached  in  the  church  of  Saint  Giles,  upon  Original  Sin  ; 
so  after  it,  he  had  another,  in  that  against  popery,  upon  the 
Grounds  of  the  Protestants'  Separation  from  the  Church  of  ' 
Rome.  Another,  upon  the  Worth  of  the  Soul,  in  the  con-  | 
tinuation  of  the  Morning  Exercise  Cluestions,  with  another, 
on  Gospel  Grace  the  best  Motive  to  Holiness,  vol.4.  And 
to  these  I  must  add  that  valuable  performance  of  his  on 
the  Acts  of  the  Holy  Apostles,  in  the  supplement  to  Mr. 
Pool's  Annotations  on  the  Bible,  (by  mistake  a.scribed  to 
another  worthy  person,  who  hath  to  mc  disclaimed  it,  and 
assured  me  it  was  Mr.  Vink's.)  And  it  is  a  satisfaction 
to  me,  that  I  have  his  concurring  judgment  in  the  inter- 

b  In  Mr.  Calamy's  Abridgment,  &c. 


pretation  of  this  text.  Who  writing  upon  it,  when  he  could 
little  apprehend  his  own  funeral  sermon  was,  so  many 
years  after,  to  be  preached  from  it,  tells  us,  that  though 
some  admit  of  an  hypallage  in  the  expression,  "  the  words 
of  this  life,"  and  join  the  pronoun  to  the  other  substantive, 
reading  it.  These  words  of  life. — Because  by  this  life  is 
ordinarily  understood  the  present  temporary  life,  as  ia 
1  Cor.  XV.  19.  Yet  he  says,  there  needs  not  this  transla- 
tious  sense  ;  by  this  life  the  angel  might  very  well  under- 
stand, eternal  life,  andsalvalion,  for  that  was  it  which  the 
Sadducees  denied,  and  for  the  preaching  of  which  life  the 
apostles  were  imprisoned.  To  which  purpose  also  the 
learned  Doctor  Hammond  speaks  in  his  annotations  on  the 
same  place. 

The  words  of  this  life  he  preached  to  the  last,  and  lived 
it,  in  its  initial  state,  as  he  now  lives  it  (being  in  the  kind, 
the  same  life)  in  its  perfect,  eternal  state.  And  we  may 
now  put  in  him  with  those  holy  men  (as  he  speaks  in  the 
argtiment,  which  he  prefixes  to  this  book)  who  having 
lived  answcrably  to  their  profession  and  hope,  do  when  we 
read  these  things,  seem  to  .speak  unto  us,  and  tell  us,  (what 
they  say  was  inscribed  upon  the  statue  of  some  deified 
hero,)  Si  feceritis  sicut  tios^eritis  stent  nos ;  If  ye  shall  live 
as  ire  have  done,  and  snjfer  as  we  have  sujfcred,  then  shall 
you  be  (glorious  and  happy)  as  ice  are.  And  yet  such  a 
life  as  this  must  end,  a  lite  transacted  at  such  a  rate ! 
Whither  should  this  carry  and  direct  all  our  thoughts  and 
a.spirings"?  I  bless  God  we  have  such  instances  of  many, 
of  whom  we  must  say,  it  is  impossible  but  that  such  men 
are  got  into  a  good  state.  A  great  confirmation  of  the 
truth  of  our  religion.  We  muat  be  assured  such  a  one 
cannot  be  lost  in  a  grave  ;  his  works  must  follow  him  into 
a  higher  region.     But  I  add, 

7.  That,  since  they  who  do  preach  the  words  of  life,  do 
yet  themselves  die,  let  us  attend  upon  their  ministry  ac- 
cordingly. We  have  such  and  such  to  preach  to  us  the 
words  of  life ;  but  they  are  mortal  men,  and  must  not 
preach  to  us  always.  "Therefore  let  such  a  thought  take 
place;  take  we  heed  that  we  do  not  lose  them,  while  we 
have  them  :  O  let  the  words  of  lile,  which  they  preach,  be 
entertained  as  such.  Our  Saviour  saith  of  John  the  Bap- 
tist, he  was  a  burning  and  a  shining  light,  and  ye  were 
willing  for  a  sea.son  to  rejoice  in  his  light.  Yon  can  rejoice 
in  no  such  light  but  for  a  season.  You  may  say,  if  such 
and  such  that  are  now  preaching  to  us  the  word  of  life  do 
drop,  God  can  raise  up  others  in  their  room  to  preach  the 
same  word:  and  I  hope  he  will,  that  when  such  a  one  as 
I  drop,  he  will  raise  up  some  other  to  preach  to  you  at 
another  rate,  with  more  warmth,  and  vigour,  and  success, 
than  ever  I  have  done.  But  yet  you  are  to  consider  that 
you  are  mortal  too,  as  well  as  we.  And  admit  you  have 
those  who  shall  far  exceed  them  that  have  gone  before  ;  yet 
you  know  not  how  short  your  time  may  be  under  them. 
Therefore  whatever  your  hand  finds  out  to  do  in  this  kind, 
do  it  with  all  your  might.  Labour  to  catch  at  the  words 
of  this  life,  as  once  one  in  distress  did  at  words  of  a  much 
inferior  concern,  and  when  a  meaner  life  hung  in  doubt. 
We  are  continually  hovering  between  life  and  death!  How 
fast  are  we  dropping  away  from  one  another  !  Every  one 
that  dies  from  among  us,  doth,  even  dying,  utter  siich  a 
voice.  Amidst  so  many  deaths,  admit,  draw  in,  as  vital 
breath,  the  words  of  this  life.  Dread,  as  the  most  frightful 
of  all  deaths,  that  the  very  words  of  this  life  should  be  to 
you  the  savour  of  death  unto  death. 


A  FUNERAL  SERMON, 


MRS.   ESTHER   SAMPSON. 


TO  MY  "WORTHY  FRIEND  DR.  HENRY  SAMPSON. 


Sm, 


I  HAVE  perused  the  papers  which  you  sent  me,  and  find,  as  far  as  I  can  recollect,  they  contain  in  them  the  substance  bi 
■what  was  delivered  j  with  no  more  mistakes  than  is  usual  in  writing  from  the  mouth  of  one  who  is  not  of  the  slowest 
speakers. 

Some  things  besides,  which  the  limits  of  the  time  allowed  not  to  bespoken,  (having  some  short  memorials  of  them 
by  me,)  I  have  added,  conceiving  they  might  also  contribute  towards  the  good  end  you  proposed  to  yourself,  in  so  earn- 
estly desiring  this  publication,  the  assisting  of  their  patience,  and  their  good  and  placid  thoughts  of  God,  who  are  ex- 
ercised under  long  and  languishing  distempers.  The  observations  which  your  profession  hath  occasioned  you  to  make, 
in  the  cases  of  many  others,  hath  I  doubt  not  let  you  see  the  need  of  .somewhat  to  this  purpose ;  otherwise  the  example 
you  have  had  so  long  before  your  eyes  of  so  calm  and  composed  a  temper,  in  this  excellent  relative  of  yours,  might 
have  made  you  less  apprehensive  how  great  an  addition  a  fretful  inquiet  spirit  is,  both  to  the  sin  and  the  affliction  of  a 
sickly  state.  I  am  sensible  your  own  afliiction  is  great,  in  the  loss  you  now  sustain ;  the  relief  will  be  great,  and  suit- 
able, which  the  forethoughts  of  that  state  will  afford,  where  they  neither  marry,  nor  are  given  in  marriage,  but  are  as 
the  angels  of  God,  in  heaven. 

I  am.  Sir, 

In  much  sincerity  and  affection,  yours 

to  serve  you  in  the  work  and  labour  of  the  Gospel, 

J.  H. 


LUKE  xni.  16. 


AND  OUGHT  NOT   THIS  WOMAN,    BEING    A    DAUGHTER    OF    ABRAHAM,    WHOM   SATAN  HATH  BOUND,  LO,  THESE  EIGHTEEN  TEARS,  BE 
LOOSED  FROM  THIS  BOND  ON  THE  SABBATH  DAY  t 


You  will  soon  see  the  occasion  and  connexion  of  these 
words,  by  viewing  over  the  whole  paragraph  to  which  they 
belong.  Ver.  10.  And  he  was  teaching  in  one  of  the  syna- 
gogues on  the  sabbath.  (U.)  And,  behold,  there  was  a 
woman  which  had  a  spirit  of  infirmity  eighteen  years,  and 
was  bowed  together,  and  could  in  no  wise  lift  up  herself 
(12.)  When  Jesus  saw  her,  he  said  to  her  Woman,  thou 
art  loosed  from  thine  infirmity.  (13.)  And  he  laid  his  hands 
on  her,  and  immediately  she  was  made  sraight,  and  glori- 
fied God.  (14.)  And  the  ruler  of  the  synagogue  answered 
with  indignation,  because  that  Jesus  had  healed  on  the 
sabbath-day,  and  said  unto  the  people.  There  are  six  days 
in  which  men  ought  to  work  ;  in  them  therefore  come  and 
be  healed,  and  not  on  the  sabbath-day.  (15.)  The  Lord 
then  answered  him,  and  said.  Thou  hypocrite  !  doth  not 
each  of  you  on  the  sabbath  loose  his  o-x  and  his  ass  from 
the  stall,  and  lead  him  away  to  watering'  (16.)  And  ought 
not  this  woman,  being  a  daughter  of  Abraham,  whom  Sa- 
tan hath  bound,  lo,  these  eighteen  years,  be  loosed  from 
this  bond  on  the  sabbath-day  1  (17.)  And  when  he  had 
said  these  things,  all  his  adversaries  were  ashamed  :  and 
all  the  people  rejoiced  for  all  the  glorious  things  that  were 
done  by  him. 

Inasmuch  as  our  blessed  Lord  spake  these  words,  and 
did  the  thing  which  occasioned  them,  upon  that  which  was, 
with  the  Jews,  their  sabbath-day ;  it  cannot  be  unfit  for 
lis  to  consider  them  upon  ours,  they  so  fitly  leading  us  to 
consider  also  another  release,  wrought  for  a  daughter  of 


Abraham  too,  on  our  sabbath-day.  It  was  formerly  told 
you  upon  what  occasion,  and  I  doubt  not  but  yoti  gener- 
ally know  upon  whose  account,  we  were  to  divert  from  our 
usual  course  and  subject  at  this  time.  Nor  could  any 
thing  have  been  more  suitable  to  the  present  occasion,  for 
not  only  was  this  daughter  of  Abraham  released  from  her 
infirmity  upon  the  sabbath-day  ;  but  the  time  wherein  it 
remained  upon  her,  in  a  great  and  manifold  complication, 
was  (as  her  surviving  consort  hath  acquainted  me,  and 
who  therefore  recommended  this  subject)  precisely  about 
eighteen  years. 

There  are,  'tis  true,  disagreements  between  our  case  and 
tliat  case  in  the  text,  which  do  not  therefore  render  both 
together  less  instructive  to  us,  hut  the  more.  And,  to  make 
way  to  what  may  be  so,  you  must  here  take  notice,  that 
these  words  are  part  of  our  Lord's  defence  of  what  he  had 
done  in  performing  this  work  of  mercy,  wherein  what  he 
says  is  justly  severe,  and  very  clearly  con  victive.  It  is  very 
deserved  and  just  severity,  that  he  called  him,  who  cavilled 
in  the  case,  by  his  own  true  name.  Thou  hypocrite.  He, 
under  pretence  of  great  sanctity,  discovers  the  highest  en- 
mity, even  against  our  blessed  Lord  himself,  who  came 
(being  sent)  upon  the  holiest  and  kindest  design  into  this 
world.  The  zeal  which  he  pretends  for  the  observation  of 
the  sabbath,  could  not  be  the  thing  that  he  did  really  mean, 
or  that  acted  him  in  this  case ;  for  it  was  not  likely  he 
could  be  ignorant  of  what  was  a  known  adjudged  case 
among  the  Jews,  (as  some  of  their  own  Rabbies*  inform  us,) 


a  Vid  Maimon.  constitut.  de  fundam.  c.  5,  9.  cum  Abrav.  N.  13,  14.    And,    lie  violaled  not  the  sabbath  so  much  as  their  i 
as  our  own  Dr  Lightfoot  sayg  upon  that  question  of  our  Lord's,  Is  it  lawful  i  Worts,  vol.  2. 
to  heal  upon  the  aabbath-dayl  (quoting  divers  more  of  thciis  to  that  purpose,)  j 


1  allowed.    See  hit 


THE  DEVIL'S  MALICE  IN  INFLICTING  DISEASES. 


1005 


ihat  all  needful  endeavours  ought  to  be  used  for  the  cure 
of  the  sick  upon  the  sabbath-day.  So  as  that  he  very  well 
knew,  no  rule  could  be  broken  in  this  case.  But  this  he 
reckons  was  somewhat  plausible,  and  he  pleases  himself 
in  it,  that  he  could  tell  how  lo  vent  his  spite  against  Christ 
and  Christianity,  under  a  mock-show  of  great  sanctimo- 
ny. And  our  Lord  justly  calls  him  what  indeed  he  was, 
when  he  would  thus  seem  what  he  was  not.  It  was  not 
that  he  cared  for  religion,  or  for  any  thing  of  real  sancti- 
ty, of  which  a  due  and  just  observation  of'the  sabbath  was 
a  real  part ;  but  that  he  had  a  mind,  as  far  as  conveniently 
he  could,  to  express  his  displeasure  at  that  evidence  and 
lustre,  wherewith  the  glorious  works  our  Lord  wrought 
evinced  him  to  be  the  Messiah;  while  yet  he  was  struck 
with  that  awe  of  him,  that  he  adventures  not  to  direct  his 
reproof  to  him,  but  the  people. 

It  is  here  by  the  way  to  be  noted,  that  they  were  not  thus 
disaflected  to  our  Lord,  and  the  religion  he  was  about  to 
introduce;  no,  but  this  ceremonious  bigot,  a  ruler  of  the 
synagogue,  was  the  ill-pleased  disaffected  person. 

I  shall  not  trouble  you  with  the  discussion  what  sort  of 
power  it  was  lhat  belonged  to  that  office.  Some,  well  ac- 
quainted with  the  Jewish  writings,  say  that  the  ruler  of  the 
synagogue  was  not  wont  himself  to  officiate,  as  minister 
ill  saci-ii  ;  but  his  business  was  circa  sacra,  to  regulate  ihe 
administration.  We  consider  not  his  power,  but  his  ill- 
will  md  enmity  against  Christ  and  true  religion.  The 
people,  in  the  mean  time,  thronged  after  him  in  multi- 
tudes, and  beheld  the  great  works  he  wrought  wiih  joy, 
and  glorified  God.  Only  where  was  more  power,  and 
probably  more  knowledge,  there  was  more  too  of  a  peev- 
ish spile  and  envy,  that  the  interest  of  our  Lord  was,  by 
so  proper  means,  growing  in  the  world.  A  ,«ad  (and  not 
a  new)  thing  !  that  religion  should  have  most  opposition, 
whence  it  should  have  most  of  counienance,  and  advan- 
tage lo  dilate  and  spread  it.self  Do  any  of  the  rulers  be- 
lieve on  him  1  But  the  people  (whom  they  despised,  and 
pronounced  accursed  for  that  reason)  were  more  apt  and 
forward  to  receive  the  Gospel,  John  vii.  48,  49.  The  more 
there  is  of  light,  unaccompanied  with  a  pious  inclination, 
the  higher,  the  more  intense  and  fervent,  the  finer  and 
more  subtle  is  the  venom  and  malice  against  Christ,  and 
real  Christianity. 

But  our  Lord  was  not  diverted  from  his  kind  and  com- 
passionate design,  by  any  such  obstructions  as  these.  His 
love  triumphs  over  them,  and  he  makes  that  discovery  of 
his  compassion  which  could  not  but  carry  the  clearest  con- 
viction with  it ;  as  his  reproof  carried  the  brighte.st  justice. 
Why  what,  saith  he.  Do  not  any  of  you  loose  an  ox  or  an 
ass  from  the  stall  on  the  sabbath-day  1  and  shall  not  I 
loose  a  daughter  of  Abraham  1  'Tis  like  she  was  a  daush- 
ter  of  Abraham,  not  only  as  being  a  Jewess,  but  as  being 
a  believer,  as  being,  according  to  Scripture  language,  of 
Abraham's  seed  in  the  spiritual  sense,  as  well  as  the  na- 
tural, and  he  was  the  more  peculiarly  compassionate  upon 
that  account;  and  yet  more,  because  her  ail  proceeded 
from  the  malignant  influence  of  the  devil.  Shall  not  I 
loose  such  a  one  whom  Satan  hath  bound,  that  great  ene- 
my of  mankind"!  Why  should  not  I  show  myself  so  much 
the  more  a  friend,  by  how  much  the  more  he  appears  an 
enemy,  and  give  the  earliest  relief  the  matter  can  admit  1 

'Tis  very  true  indeed,  his  compassion  was  never  to  in- 
cline him  to  do  unfit  and  unseasonable  things,  or  things 
that  were  no  way  subservient  lo  his  principal  end;  but 
such  a  subserviency  being  supposed,  his  relief  must  be 
with  the  earliest,  to-day  before  morrow,  though  it  were 
the  sabbath-day.  And  so  now  vou  have  the  "ground  of 
discourse  plainly  in  view  before  Vou.  That  the  devil  can- 
not be  more  maliciously  intent  to  afflict  thase  that  relate 
to  God  (even,  when  it  is  in  his  power,  with  bodily  distem- 
pers) than  our  Lord  Jesus  is  compassionately  willing  to 
relieve  them,  without  distinction  of  time,  when  it  shall  be 
consistent  with,  and  subservient  to,  his  higher  and  greater 
purposes.     In  speaking  to  this,  I  shall, 

I.  Touch  briefly  upon  what  is  here  expres.sed  in  the 
text,  the  hand  that  Satan  may  have  in  the  afflictions,  vea 
and  in  the  bodily  distempers,  of  men,  and  even  of  them 
lhat  belong  to  God  among  them. 

II.  What  hand  our  Lord  Jesus  has  in  their  relief  and 
releasement 


III.  How  far  we  may  understand,  or  may  reasonably 
expect,  his  compassion  to  influence  him,  in  such  cases.   , 

IV.  I  shall  show  that  however  the  release  be  wrought, 
it  is  done  very  mercifully  towards  them  that  belong  pecu- 
liarly to  God.     And  so  make  use  of  all. 

I.  Somewhat  briefly  as  to  that  first  query  :  What  hand 
it  is  supposable  the  devil  may  have  in  the  afflictions  of 
men,  and  more  particularly  of  them  that  belong  to  God- 
as  that  woman  being  a  daughter  of  Abraham,  was  to  be 
considered  as  one  within  the  compass  of  God's  covenant, 
and  not  improbably  as  one  that,  in  the  strictest  sense,  was 
in  covenant  with  God. 

1.  It  is  plain,  in  the  text,  the  devil  had  a  direct  hand  in 
her  distemper,  called  a  .spirit  of  infirmity.  There  were 
more  evident  and  more  frequent  instances  of  this  kind  in 
that  time,  the  devil  then  setting  himself  more  openly  to 
contend  against  the  incarnate  Son  of  God,  upon  his  more 
open  appearance  to  rescue  and  recover  an  apostate  world 
from  under  his  dominion  and  tyranny.  But  as  to  more 
ordinary  cases  we  may  further  consider, 

2.  That  the  devil  is  a  constant  enemy  lo  mankind,  apt 
and  inclined,  as  far  as  God  permits  him,  to  do  men  all  the 
mischief  he  can. 

3.  That  as  he  first  introduced  sin  into  the  world,  so  he 
hath,  by  consequence,  all  the  calamities  that  afflict  it. 

There  had  been  no  death,  sickness,  or  dislemper  upon 
Ihe  bodies  of  men,  but  from  hence.  Consider  the  devil 
therefore,  as  the  prince  and  leader  of  the  aposlacy,  who 
fir.sl  drew  man  into  transgression,  and  thereby  rendered 
him  liable  lo  the  justice  of  his  Maker,  turned  his  paradise 
into  a  de.sert,  and  a  region  of  immortal  undecaying  life 
into  a  valley  of  sickly  languishings  and  death  itself  So 
may  he  be  said  to  have  had  a  (remoter)  hand,  in  binding 
not  only  this  daughter  of  Abraham,  but  every  child  of 
Adam,  in  all  the  afllictions,  maladies,  and  distempers  which 
befall  them  here;  and  finally  in  the  bonds  of  death  too 
whereof  he  is  said  lo  have  had  ihe  power,  Heb.  ii.  14,  15 
Though  the  children  of  the  second  Adam  (with  whom,  for 
this  purpose,  he  was  partaker  of  flesh  and  blood,  and  be- 
came with  them  a  son  of  Abraham,  and  of  his  seed)  are, 
by  beingso  bound,  released  and  made  free,  both  from  death, 
and  the  bond.ige  of  fearing  it,  to  which  they  were  other- 
wise subject  all  their  days;  as  we  shall  further  see  anon. 

4.  Though  God  do  not  ordinarily  allow  him  more  power, 
yet  we  may  well  suppose  him  to  have  more  malice  against 
these  children  of  Abraham,  (who  thereby  pass  into  the  ac- 
count of  his  own  children  also,)  being  more  intent  upon 
vexing  and  afflicting  whom  he  apprehends  or  suspects  he 
shall  never  be  able  to  destroy;  and  always  apt  to  use  all 
Ihe  power  shall  be  allowed  him,  to  this  mischievous  pur- 
pose. We  find  that  the  afflictions  of  the  people  of  God, 
in  other  kinds,  and  even  in  this  kind,  are  expressly  often, 
attributed  to  tl  e  devil.  In  other  kinds:  Salau  shall  cast 
some  of  you  into  prison,  Rev.  ii.  10.  And  divers  think 
lhat  thorn  in  the  flesh,  wliich  the  apostle  suffeied,  (2  Cor. 
xii.)  was  some  acule  bodily  pain  ;  and  he  says  expressly, 
It  was  a  messenger  of  Satan,  sent  to  bufl^et  him.  He,  'tis 
said,  smote  Job  with  the  tormenting  biles  lhat  afflicted  him 
so  srievously,  and  so  long,  and  brought  ihe  other  calami- 
lies  upon  him,  that  you  read  of  in  his  story. 

5.  And  again  it  is  further  to  be  considered,  that  whereas 
in  all  di.seases  the  morbific  matter,  whether  immediate  ia 
men's  bodies,  or  remoter  in  Ihe  encompassing  air,  diflers 
not  from  other  mailer,  otherwise  than  only  in  the  various 
disposition,  figuralion,  and  motion  of  parts  and  panicles, 
w' ereof  it  is  made  up ;  inasmuch  as  the  devil  is  called 
Ihe  prince  of  Ihe  power  of  Ihe  air,  we  know  nothing  to 
the  contrarv,  but  that  he  may  frequently  .so  modify  thai, 
as  that  it  shall  have  most  pernicious  influences  upon  the 
bodies  of  men  ;  and  upon  those  especially,  so  far  as  God 
permits,  that  he  has  any  greater  malice  against. 

6.  And  again  (supposing  this)  it  is  not  a  stranger  thing 
lhat  God  should  permit  him  to  afflict  the  bodies  of  them 
lhat  belong  to  him,  than  lo  disturb  their  minds.  Sure  their 
bodies  are  not  more  sacred.  If  we  should  suppo.se  thai  he 
mav  some  wav  or  other  perniciously  agitate  the  humours 
in  human  bodies,  'lis  no  harder  a  supposition  than  that  he 
should  so  variously  form  the  images  in  the  fancy,  by 
which  he  tempts;  for  herein  surely  he  comes  nearer  us, 
and  is  more  inward  to  us. 


1006 


THE  DEVIL'S  MALICE  IN  INFLICTING,  AND 


7.  Nor  is  it  less  supposable  that  God  should,  in  some 
instances,  permit  the  devils  to  follow  iheir  inclinations  in 
afflicting  his  people,  than  wicked  men  to  follow  theirs, 
which,  in  the  general,  carry  them  to  the  same  thing;  when 
he  knows  how  to  turn  the  one  to  after-advantage,  as  well 
as  the  other.  But  we  have  no  ground  to  think,  notwith- 
standing all  this,  that  the  wisdom  and  goodness  of  Provi- 
dence will  ordmarily  permit  that  this  agency  of  the  devil, 
in  the  mentioned  cases,  shall  be  altogether  in  a  contra-na- 
tural way;  but  only,  by  so  moving  and  acting  with  natural 
causes,  that  he  may  be  also  obviated,  through  the  ordinary 
blessing  of  God,  by  natural  means  and  causes  too.  IMuch 
less  is  it  reasonable  that  diseases  should  be  themselves 
reckoned  very  devils,  as  was  the  opinion  of  the  gnostics  of 
old,  wherein  they  much  concurred  with  the  manichees; 
and  whom,  together  with  thtTi,  the  more  honest-minded 
pagan  Plotinus  so  copiously  confutes  (though  that  was 
more  anciently  a  common  opinion,  the  Septuagint's  ren- 
dering the  word  that  signifies  plague  by  the  word  Saiij6iiioii, 
in  several  places  of  Scripture,  seems  t'l  mtimate.  But  the 
commonness  of  such  an  opinion,  in  a  Dark  time,  signifies 
nothing  to  sway  ours  this  way  or  that.)  But  whatsoever 
hand  the  devil  may  be  supposed  to  have  in  their  afflictions 
or  sicknesses  that  belong  to  God,  we  are, 

II.  Sure  that  our  Lord  Jesus  has  a  most  kind  hand 
(whensoever  it  is)  in  their  release  ;  which  though  it  were 
here  in  a  more  extraordinary  and  immediate  way,  and  be- 
.side  the  course  of  nature,  the  disparity  in  this  case  signi- 
fies nothing  to  the  lessening  of  the  favour,  towards  those 
whom  he  vouchsafes  to  relieve  in  other  cases;  for  the  in- 
fluence that  he  has  in  ordinary  cases  is  as  truly  divine.  If 
the  cure  of  a  diseased  person  be  wrought,  by  his  blessing 
upon  ordinary  natural  means;  his  co-operating  with  nature 
is  less  amazing,  but  not  less  effectual,  or  less  kind:  as  also 
the  efflux  from  God  is  (for  his  own  part)  as  real,  when  he 
works  with  second  causes,  as  without  them,  and  as  imme- 
diately reaches  the  elTect,  in  both  the  senses  of  immediate- 
ness,  whereof  so  much  noise  is  made  in  the  .schools. 

And  we  must  further  know  our  Lord  Christ  is  now  the 
universal  Regent  of  all  nature,  even  as  he  is  the  Christ,  the 
world  being  devolved  into  his  hands,  and  all  power  being 
given  to  him  both  in  heaven  and  earth.  He  is  Lord  of 
all.  When  therefore  any  of  you  are  sick,  it  is  by  his  disposal 
if  you  are  recovered  out  of  that  sickness.  Nor  is  his  agency 
less  or  lower,  whether  it  be  by  blessing  a  medicine,  or 
working  a  miracle;  his  power  and  love  are  the  same  either 
way.  And  know  there  is  an  honour  and  acknowledgment 
due  from  Christians  to  their  great  crucified  Lord,  who 
hath  founded  a  dominion  over  this  world  in  his  blood,  who 
died,  and  revived,  and  rose  again,  that  he  might  be  Lord 
of  living  and  dead.  Therefore  you  are  to  reckon  you  are 
beholden  to  Christ  for  all  your  recoveries,  and  all  your 
refreshings  that  you  meet  with,  amidst  the  many  infirmi- 
ties and  frailties  of  this  your  present  mortal  state. 

And  if  the  release  be  by  death,  as  the  case  is  which  we 
now  have  specially  to  do  with,  that  universal  power  of  his, 
over  all  lives,  must  be  understood  immediately  to  reach  to 
that  case  too.  It  is  he  that  mea.sures  lives,  that  lengthens 
them  out,  and  cuts  them  shorter  at  his  own  pleasure.  And 
as  to  those  that  are  more  peculiarly  his  own,  it  is  a  more 
peculiar  and  favourable  superintendency  that  he  has  over 
that  afl^air,  even  of  their  very  dying.  Their  death  is  pre- 
cious in  his  sight.  He  with  a  most  gentle  tender  hand 
unties  the  knot  of  man,  releases  and  receives  the  dislodg- 
ing soul :  Lord  Jesus,  receive  my  spirit,  as  dying  Stephen 
speaks.     But, 

III.  We  are  to  consider  how  far  our  Lord  Jesus  his 
compassion  concerns  him  in  such  ca.ses,  or  wherein  that 
may  move  him  to  interpose  in  them,  so  as  in  this  case  he 
did. — And  here  two  things  are  to  be  asserted — 1.  That  his 
compassion  has  not  supreme  and  principal  influence  in 
this  case; — 2.  That  yet  it  hath  real  influence. 

1.  That  it  hath  not  supreme  or  principal  influence  in 
such  cases.  And  this  doth  really  require  to  be  more  prin- 
cipally insisted  on,  as  of  greater  importance  to  narrow, 
terrene  minds,  that  are  apt  to  measure  all  things  by  them- 
selves, and  in  reference  to  their  own  little  sphere  and  com- 
pa.ss ;  and  to  themselves  only  in  their  present  state,  as  they 
are  inhabitants  of  this  minute  spot  of  earth  ;  as  if  all  things 
ought  to  bend  and  yield  to  their  present  convenience  and 


accommodation  here.  Whereupon  they  wonder  when 
they  are  sick,  and  in  pain,  God  doth  not  presently  relieve 
and  ease  them;  and  think  they  should  do  so  for  any 
friend,  or  neighbour,  if  it  were  in  their  power. 

Know,  therefore,  'twas  not  from  compassion,  as  the  soli- 
tary or  as  the  chief  inducement,  that  our  Lord  did  work 
this  release  for  this  daughter  of  Abraham.  That  cannot 
be  supposed,  for  he  can  never  be  understood  to  make  a 
creature,  and  the  advantages  of  acreature,  hissupreme  end. 
That  would  have  been  to  invert  the  order  of  things,  to  de- 
throne God,  and  deify  man,  and  had  been  itself  a  real  sort 
of  that  idolatry,  which  was  one  among  the  many  horrid 
evils  which  he  purposely  came  to  redress  and  give  remedy 
to  in  this  apostate,  degenerate  world.  He  had  a  greater  in- 
ducement, i.  e.  that'he  might  diffuse  the  glory  of  God 
among  the  children  of  men;  and  that  he  might  give  evi- 
dence thereby  to  the  truth  of  his  own  mission,  and  prove 
most  convincingly  that  he  was  the  Messiah,  the  Son  of 
God,  the  very  person  that  was  anointed,  and  sent  about 
that  great  undertaking,  to  recover  God's  rights  in  this 
lapsed  world,  to  bring  about  a  reconciliation  between  God 
and  men.  And  upon  this  account,  when  he  wrought  cures 
upon  men's  bodies,  it  was  out  of  a  higher  compassion  to 
their  souls.  And  though  even  this  itself,  of  saving  men's 
souls,  was  not  his  highest  design,  but  the  glory  of  God,  (as 
we  shall  see  further  by  and  by,)  yet  it  being  truly  design- 
ed by  him,  and  more  principally  than  their  bodily  ease 
and  relief,  this  was  an  apt  means  to  this  his  lower  end. 
For  whereas,  in  order  to  this,  he  was  to  manifest  himself 
a  Divine  Saviour;  'twas  requisite  he  should  give  a  joint 
and  an  equal  demonstration  of  the  two  things  which  his 
being  so  implies,  his  God-like  power,  and  love.  The  for- 
mer alone  it  did  not  serve  his  purpose  to  show,  which  he 
might  have  shown  as  much  by  inflicting  plagues  on  men's 
bodies,  as  working  cures;  by  striking  them  with  blind- 
ness, lameness,  &c.  as  by  giving  them  sight  and  sound- 
ness. But  it  was  necessary  to  his  end  his  miracles  should 
be  beneficent,  and  that  he  should  (as  it  is  elsewhere  said 
in  the  evangelical  story  he  did)  go  about  doing  good,  and 
not  make  men  afraid  of  him,  oy  showing  the  power  of  a 
God  in  destructive  strokes  and  judgments;  but  (which 
became  a  Saviour)  express  a  divine  good-will  towards 
men,  and  thereby  make  his  way  into  theit  hearts,  bring 
them  to  understand  and  own  a  Saviour;  and  as  such  to 
fall  in  and  comply  with  his  kind  design  towards  them. 
And  this,  as  it  served  to  exalt  God  in  the  world,  chiefly 
induced  him  to  work  this  present  cure.  If  his  compassion 
towards  a  poor  afflicted  woman,  labouring  under  bodily 
infirmity,  were  his  principal  inducement ;  if,  therefore, 
she  must  be  presently  cured  out  of  hand,  even  on  the  sab- 
bath-day,  because  she  had  been  now  bound  eighteen  years; 
why,  I  pray  you,  was  she  to  have  been  bound  eighteen 
years'!  or  why  bound  at  alii  His  divine  knowledge  of 
the  case,  and  power  to  have  redressed  or  prevented  it,  had 
as  well  served  his  compassionate  inclination  long  before. 
Or  why  was  not  such  a  course  formerly  set  on  foot,  and 
continued  in  the  world,  that  men  might  be  cured  of  blind- 
ness, deafness,  lameness,  fevers,  dropsies,  or  whatsoever 
other  maladies, easily,  and  by  speakinga  word,  in  any  for- 
mer time  1  Why  was  it  deferred  to  this  time'!  Or  why 
hath  not  such  a  course  been  kept  a-foot  ever  since  his  as- 
cension'! Hath  heaven  rendered  him  less  merciful  and 
compassionate  1  Is  it  so  unkind  and  ill-natured  a  place? 
'Tis  true  that  his  apology  for  the  cure  he  now  wrought,  to 
this  ruler  of  the  synagogue,  seems  to  have  no  higher  re- 
ference ;  nor  was  he  bound,  unseasonably,  to  declare  his 
utmost  end  and  design,  to  a  prejudiced,  malicious  enemy. 
That  was  to  speak  itself,  to  shine  by  its  own  light,  and  by 
such  means  and  methods  as  these,  gradually  to  make  its 
own  way  into  less  obstructed  minds,  insensibly  sliding  in 
upon  them ;  which  might  better  be  done  (time  being  given 
at  leisure  to  consider  things)  by  the  real  evidence  which 
his  works  carried  with  them,  than  by  industrious  and 
often-repeated  verbal  commentaries  and  expositions. 

He  sometimes  spake  it  out  expressly,  as  he  thought  fit, 
to  competent  and  more  prepared  hearers,  that  his  great 
design  was  to  make  himself  and  his  errand  to  be  under- 
stood ;  who  he  was,  and  what  he  came  into  the  world  for; 
that  he  was  the  Son  of  God,  the  promised  Messiah,  and 
that  his  business  was  to  save  them  that  were  lost;  and  to 


CHRIST'S  COMPASSION  IN  CURING,  DISEASES. 


1007 


restore  God's  interest  in  an  apostate  lost  -n-orld  whose 
rights  were  to  be  cared  lor,  in  the  first  place.  He  redeem- 
ed us  to  God  by  his  blood,  Rev.  v.  9.  Or  for  the  glory  of 
God,  as  he  summed  it  uj)  in  the  case  of  Lazarus,  when  he 
was  told  of  his  being  sick,  John  xi.  4.  This  sickness  is 
not  unto  death,  i.e.  it  was  not  to  terminate  in  a  continuing 
death,  but  for  the  glory  of  God,  that  the  Son  of  man  might 
be  glorified  ;  the  same  account  which  this  evangelist  gives 
of  all  these  his  great  works,  and  why  they  were  recorded, 
that  we  might  believe  that  Jesus  was  the  Christ,  the  Son 
of  God,  &c.  chap.  xx.  30.  And  otherwise  was  it  so  con- 
siderable a  thing,  that  a  man  well  got  out  of  this  fearful 
gulf,  as  Lazarus  now  was,  should  be  fetched  back  again  ! 
that  so  mighty  a  wonder  .should  be  wrought !  that  the  en- 
closure of  the  grave  should  be  torn  open  !  and. the  released 
soul  should  be  again  drawn  down,  as  a  bird  escaped, 
caught  back  into  its  former  confinement,  to  converse  a 
while  longer  amidst  the  impurities  of  a  world  lying  in 
■wickedness,  and  with  shadows,  in  a  world  the  fashion 
whereof  passes  away  ! 

No,  miracles  were  not  so  cheap  things.  We  may  observe 
the  great  and  wise  God  hath,  for  great  and  weighty  rea- 
sons, been  always  very  sparing  in  making  very  observable 
innovations  upon  nature,  or  any  considerable  changes  in 
the  ordinary  course  and  method  of  natural  causes,  and 
their  operations,  as  a  thing  less  suitable  to  a  slate  of  pro- 
bation, wherein  men  were  to  be  held  in  this  world.  And 
hath  only  been  wont  to  do  it,  where  the  inconvenience  was 
to  be  balanced  by  preponderating  greater  reasons  ;  which 
might  as  much  require  that  he  should  depart  from  the  fixed 
rule  sometimes,  as  other  reasons  might, that  heshould  not 
do  it  often.  It  was  equally  necessary  that  miracles  should 
not  be  common,  as  that  there  should  be  any  wrought  at 
all ;  and  in  great  part  for  the  same  reason.  For  if  they 
were  common,  they  must  lose  the  only  design  for  which 
they  could  be  at  aliuseful.  If  God  should  do,  in  this  kind, 
what  is  not  necessarj',  he  .should  the  less  effect  by  it  that 
which  is;  inasmuch  as  they  are  only  useful  as  they  are 
strange,  and,  in  the  natural  way,  unaccountable.  But 
ihere  is  nothing  so  great  in  this  kind,  but  ceases  to  be 
thought  strange  if  it  be  common;  otherwise,  is  not  the 
forming  of  the  eye,  in  itself,  as  great  a  thing  as  to  give 
sight  to  the  blind  !  or  the  framing  such  a  world  as  this  as 
great  a  thing,  as  the  most  stupendous  miracle  that  ever  was 
wrought  in  it  1 

It  was  indeed  necessary  somewhat  extraordinary  .should 
at  first  be  done,  to  demonstrate  that  man,  Jesus  of  Naza- 
reth, to  be  the  Son  of  God  ;  which  it  was  impossible  should 
otherwise  be  known.  When  that  was  fully  done,  it  was 
not  necessary  there  should  still  be  a  repetition  of  miracles 
from  age  to  age,  to  prove  the  former  were  wrought,  or  the 
truth  of  the  narratives  which  reported  thenk  That  was 
sufficiently  to  be  known  in  the  ordinary  way,  as  other 
matters  of  fact  are,  or  other  history,  about  which  there  is 
no  doubt  made  among  men.  And  the  history  of  these 
things  has  greater  advantages  to  recommend  it  to  the  cer- 
tain belief  of  after-time,  than  most  that  ever  were  writ  he- 
sides,  upon  many  accounts.  It  was  indeed  most  becoming 
the  majesty,  wisdom,  and  goodness  of  God  (taken  together) 
to  do  what  might  answer  the  real  necessities  of  men,  v/hom 
he  was  designing  to  save;  but  not  to  indulge  their  curi- 
osity, nor  their  unaccountable  dulness,  sloth,  or  prejudice, 
whereby  they  may  be  unapt  to  inquire  about  or  receive 
plain  things. 

Therefore  miracles  were  to  be  done  as  rarities,  some- 
times, not  at  all  times  ;  and  at  such  a  lime,  and  upon  such 
an  occasion,  most  of  all  to  notify  and  signalize  the  Re- 
deemer, at  his  first  appearance,  to  draw  men's  eyes  upon 
him,  that  they  might  lake  notice  of  him,  and  demean  them- 
selves towards  him  accordingly.  This  was  to  be  done  suf- 
ficiently once  for  all.  And  the  great  stupidity  of  the  world 
made  a  matter,  which  needed  some  supernatural  evidence, 
need  so  much  in  that  kind.  Except  you  see  signs  and  won- 
ders you  will  not  believe.  And  if  he  did  so  far  comply 
with  the  necessity  of  degenerate  humanity,  as  to  give  once 
some  signal  con  victive  evidence  that  he  was  the  Christ;  the 
Divine  wisdom  would  take  care  it  .should  not  be  so  often 
done,  as  to  become  trivial,  and  insignificant  to  its  proper 
end  ;  the  importance  whereof  was  such,  as  that  it  ought  to 
(ranscend  any  regard  to  the  welfare  of  men's  bodies,  but 


not  to  exclude  it.  Whi«h  we  now  come  briefly  to  show,  in 
the  next  place,  vi::. 

2.  That  though  compassion  towards  an  infirm  creature, 
under  bodily  distemper,  was  not  the  principal  inducement 
unto  this  cure;  it  was  a  real  one.  Our  Lord  doth  really 
corapa.ssionale  the  frailties  of  those  that  relate  to  him  while 
they  dwell  in  mortal  flesh.  He  himself  bears  our  sick- 
ne.s.ses.  He  has  a  tenderness  towards  them,  even  while  he 
doth  not  think  it  fit  actually  to  release  and  set  them  free  ; 
which  makes  way  to  what  was  propo.sed,  in  the  last  place, 
to  be  insisted  on,  as  preparatory  to  the  intended  use. 

IV.  That  iu  what  way  soever  our  Lord  Jesus  works  a 
release  for  them  that  are  most  specially  his  own,  from  their 
bodily  distempers,  he  doth  it  in  mercy  to  them.  He  lets 
their  affliction  continue  upon  them  in  mercy,  greater  mercy, 
indeed,  than  would  be  in  an  unseasonable  deliverance. 
But  when  he  sees  it  a  fit  season  to  give  them  a  release,  that 
is  an  unquestionable  mercy  too  ;  though  it  be  not  in  such 
a  way,  as  appears  such  to  vulgar  eyes. 

It  is  more  easily  apprehensible  to  be  from  compassion,  if 
he  relieves  a  poor,  pained,  weak,  languishing,  sickly  crea- 
ture, by  giving  renewed  strength,  and  ease,  and  health  in 
this  world.  But  when  the  release  is  by  death,  as  in  the 
case  we  have  under  our  further  present  consideration,  it  is 
hard  to  persuade  that  this  is  done  in  mercy,  that  there  is 
compassion  in  this  case.  There  is,  'tis  true,  in  this  a  mani- 
fest disparity,  but  not  a  disadvantageous  one.  Is  it  a  less 
thing  to  release  a  holy  soul  from  the  body,  than  from  bodily 
distempers'!  It  can  only  be  so  in  the  opinion  of  such  blind 
moles  uf  the  earth,  as  the  children  of  men  are  now  gene- 
rally become.  But  let  the  case  be  considered  according  to 
its  true  and  real  import.  Why  I  a  recovery  from  sickness 
is  hut  an  adjournment  of  death,  'tis  but  death  deferred  a 
while.  When  there  is  a  release  wrought  in  such  away  as 
this  in  which  hers  was  wrought,  whom  God  hath  lately 
taken  from  amongst  us;  here  is  a  cure,  not  only  of  one 
bodily  distemper,  but  of  all ;  not  only  of  actual  diseased- 
ncss,  but  of  the  possibility  of  ever  being  diseased  more: 
here  is  a  cure  wrought,  not  only  of  infirmity,  but  of  death, 
for  the  saints  conquer  death  by  suffering  if;  yea,  a  cure, 
not  of  death  only,  but  of  mortality,  of  any  liableness  to 
death,  so  as  it  can  never  touch  them  more  ;  yea  further, 
not  only  ol  bodily  diseases,  but  of  spiritual  too,  far  worse 
and  miire  grievous  than  all  bodily  diseases  whatsoever;  a 
cure  of  blindness  of  mind,deadness,and  hardness  of  heart, 
of  all  indispositions  towards  God,  his  way.s,  and  presence, 
towards  the  most  spiritual  duties,  and  tiie  best  and  most 
excellentof  our  enjoyments.  The  body  of  sin  and  the  mor- 
tal body  are  both  put  off"  together.  The  imprisoned  .soul  is 
.set  free,  and  enters  upon  a  state  of  everlasting  liberty;  is 
releaseti  from  the  bands  of  death,  of  what.soever  kind,  and 
in  the  highest,  fullest  sen.se,  shall  reign  in  life,  through 
Jesus  Christ.  What  is  the  decease  of  a  saint,  but  a  trans- 
lation out  of  a  valley  of  death,agolgolha,  a  place  of  skulls, 
a  region  where  death  reigns,  into  the  region  of  perfect  and 
everlasting  lifel  It  is  not  to  he  called  death  simply  or  ab- 
solutely, but  with  diminution  ;  'tis  death  only  in  a  certain 
respect,  when  in  a  higher  and  much  more  considerable  re- 
spect, it  is  a  birth  rather,  a  dying  out  of  one  world,  and  a 
being  born  at  the  same  time  into  another,  a  much  more 
lightsome,  a  purer,  and  more  glorious  world.  Thes^oul  is 
cured  in  a  moment,  of  whatsoever  was  grievous  or  afflict- 
ing to  it ;  and  the  body  put  into  a  certain  way  of  cure,  of 
being  made  from  an  earthly,  mean,  mortal  thing,  heaven- 
ly, spiritual,  incorruptible,  and  immortal ;  from  a  vile,  a 
glorious  body,  like  Christ's  own,  and  by  that  power,  by 
which  he  can  subdue  all  things  to  himself,  Phil.  iii.  21. 

And  now  for  use. 

1.  Learn  that  there  is  no  inconsistency  in  the  case,  that 
the  same  per.son  should  he  at  once  the  subject  of  long-con- 
tinued bodily  affliction,  and  of  divine  compassion.  These 
are  reconcileable things;  sicklvlanguishings,  underwhich 
one  may  be  ready  to  fail ;  and  compassions,  that  fail  not. 
This  IS  a  common  theme,  but  the  due  consideration  of  it  is 
too  little  common.  Let  it  now  be  considered,  with  impar- 
tial equity,  and  with  deep  seriousness.  Do  you  think  the 
all-coinprehendingmind  of  the  Son  of  God  now  first  began 
to  pity  this  daughter  of  Abraham  1  While  he  was  not  yet 
ascended,  this  attribution  is  given  him  ;  otherwise,  no  doubt, 
than  as  a  false  compliment;  Lord,  thou  knowest  all  things. 


1008 


THE  DEVIL'S  MALICE  IN  INFLICTING,  AND 


— Since  his  ascension,  we  are  assured  he  hath  a  feeling  of 
our  infirmities,  so  as  to  be  touched  with  them,  a  continuing 
sympathy,  remembering  the  inconveniences  of  that  state  he 
had  passed  through,  (as  she  once,  non  ignara  mali,  cf-c.)  and 
is  always  ready,  therefore,  to  do  the  part  of  a  faithful  and 
merciful  high  priest.  Before  his  descent,  we  must,  with 
equal  reason,  suppose  him  to  have  an  entire  prospect  of  the 
sad  case  of  wretched  mortals,  in  this  miserable  world  of 
ours.  What  else  made  him  tiescend  1  And  after  that  he 
■was  descended,  this  mark  could  not  but  lie  still  before  the 
eye  of  his  Divine  mind,  to  which  all  his  works  were  known 
from  the  beginning  of  the  world.  Yet  the  cure  is  deferred, 
the  release  is  not  given  till  the  appointed  season.  When 
it  isthe  caseof  any  ofyou  to  be  afflicted  with  long  sickness, 
and  to  feel  the  tediousness  of  a  lingering  disease,  (count 
upon  it  that  it  may  be  so,  as  'tis  like  it  hath  been,  with 
divers  of  you,)  do  not  then  permit  the  matter  to  the  censure 
of  an  incompetent,  partial  judge.  If  you  consult  flesh  and 
blood,  if  sense  be  to  pronounce  in  the  case  and  give  judg- 
ment, how  hard  will  it  be  to  persuade  that  you  are  not 
neglected  in  your  languishings,  that  your  groans  and  faint- 
ings  are  unpitied  ;  though  you  are  so  plainly  told,  that 
whom  the  Lord  loves,  he  chastens"!  Are  you  not  ready  to 
say.  How  can  this  stand  with  being,  at  the  same  time,  the 
object  of  divine  pity  1  If  he  pity  me,  would  he  let  me  lie 
and  languish  thus,  in  so  miserable  a  plight,  day  after  day, 
and  year  after  year  1  Yes,  these  things  very  well  agree, 
and  I  would  fain  shortly  evince  to  you  that  they  do. 

(1.)  His  compassion  may  sufficiently  be  evidenced  in 
another  kind  and  by  another  sort  of  instances.  Sure  it 
will  speak  compassion,  if  he  frequently  visit  his  frail  infirm 
creatures,  and  by  his  visitation  preserve  their  spirits,  if  he 
support  them,  if  he  refresh  them,  this  is  grace.  My  grace 
shall  be  sulficient  for  thee,  saith  he  to  the  great  apostle, 
when  he  refused  to  release  him  from  that  thorn  in  the 
flesh,  that  messenger  of  Satan  that  did  buffet  him. 

(•3.)  Besides,  compassion  may  appear  by  this  kind  of 
dispensation  itself.  It  may  not  only  carry  that  with  it,  but 
in  it,  which  may  show  good-will.  If  long-continued  afflic- 
tion may  be  supposed  to  proceed  from  compa.ssion,  it  doth 
much  more  consist  with  it.  It  may  proceed  from  compas- 
sion, and  bear  the  relation  to  it  of  an  effect  to  the  cause. 
We  find  it  expressly  so  said  in  Scripture,  and  who  can  so 
truly  speak  God's  mind  as  himself!  He  afflicts  in  very 
faithfulne.ss,  and  as  many  as  the  Lord  loves  he  chastens, 
and  scourges  every  son  whom  he  receives,  Prov.  iii.  12. 
quoted  Heb.  xii.  5,  6.  Rev.  iii.  19.  Affliction  must  be  the 
effect  of  his  real,  and  most  sincere  good-will,  and  compas- 
sion, though  of  long  continuance,  if  it  be  apt,  and  intended 
to  do  you  good,  in  higher  and  in  greater  regards  than  those 
wherein  you  sufler.  Or  if  the  good  your  affliction  does 
you,  or  is  fitly  designed  to  do  you,  be  of  a  nobler  and 
more  excellent  kind,  than  that  whereof  it  deprives  you; 
it  must  be  understood,  not  only  to  be  consistent  with  kind- 
ness and  good-will,  but  to  be  produced  of  it.  For  the 
same  prini-iple  that  intends  the  end,  must  also  intend  the 
proper  means  that  serve  to  effect  it.  Now  the  kind  of  this 
good  is  thus  to  be  estimated.  You  read,  Psal.  ciii.  13.  As 
a  father  pities  his  children,  so  the  Lord  pities  them  that 
fear  him.  As  a  father.  The  relation  he  is  in  to  them,  is 
that  of  a  father  to  his  children.  But  we  must  understand 
under  what  notion  he  is  related;  and  we  are  told,  Heb.  xii. 
9, 10.  Furthermore,  we  have  had  fathers  of  our  flesh  which 
corrected  us,  and  we  gave  them  reverence  ;  shall  we  not 
then  much  rather  be  in  subjection  to  the  Father  of  our  spi- 
rits and  livel  For  they,  verily,  for  a  few  days,  chastened 
us  after  their  own  pleasure;  but  he  for  our  profit,  that  we 
might  be  partakers  of  his  holiness.  We  have  here  an  ac- 
count where  the  relation  terminates,  and  see  both  the  ob- 
ject of  his  more  special  kindness  and  good-will,  which  ac- 
company the  relation,  and  the  end  of  it.  He  is  the  Father 
of  their  spirits;  whence,  therefore,  we  may  collect,  the 
object  of  that  love,  which  goes  with  the  relation,  must  be 
their  .spirits  also;  the  end  of  it  is  their  spiritual  advantage, 
to  make  them  partakers  of  his  own  holiness.  His  holiness 
is  a  lofty  word,  and  carries  the  matter  high.  Understand- 
ing it  soberly,  (as  we  may  be  sure  it  was  meant,)  it  must 
signify  the  holiness  which  he  hath  himself  impressed,  and 
the  impression  whereof  is  the  lively  resemblance  and  image 
of  his  own.    And  is  not  this  a  good,  of  a  nobler  and  more 


excellent  kind,  than  we  can  lose  by  a  sickness  1  better  than 
the  ease  of  this  vile  flesh,  that  was  made  out  of  dust,  and 
lends  thither  ^  The  object  is  their  spirits,  for  there  the 
kindness,  that  belongs  to  the  relation,  must  rerminate, 
where  the  relation  terminates.  How  much  more  shall  we 
not  be  subject  to  the  Father  of  our  spirits,  and  live  1  The 
Father  of  our  spirits  is  there  contradistinguished  from  the 
fathers  of  our  flesh.  God  is  not  the  Father  of  our  flesh,  but 
the  Father  of  our  spirits ;  he  is  the  Creator  of  our  flesh, 
loo;  our  flesh  is  his  creature,  but  not  his  offspring.  There 
must  be  a  similitude  and  likeness  of  nature  between  a 
father,  and  a  child,  which  there  is  not  necessarily  between 
a  maker  and  the  thing  made.  In  respect  of  our  spiritual 
part,  we  are  his  offspring ;  and  he  is  so  a  Father  to  us, 
both  as  the  souls  of  men  in  common  bear  his  natural 
image,  and,  if  they  be  regenerate,  as  they  bear  his  holy 
image  too.  And  the  case  may  be  so,  that  the  suffering  of 
our  flesh  is  necessary  for  the  advantage  of  our  spirits.  Our 
flesh  may  suffer  so,  as  that  the  spirit  shall  be  the  better  for 
it ;  and  then  pity  itself,  compassion  itself,  must  not  only 
permit,  but  cause  and  produce  such  a  course  of  dispensa- 
tion, as  whereby  that  end  shall  be  attained,  the  making  us 
partakers  of  his  holiness.  So  the  apostle  speaks  of  his  own 
case;  Though  our  outward  man  perish,  yet  our  inward 
man  is  renewed  day  by  day,  '2  Cor.  iv.  16.  Though  our 
outward  man  perish.  We  are  compa.ssed  about  with 
deaths,  that  are  continually  beating  down  the  walls  of  this 
outward  man,  they  are  beating  upon  it,  and  are  likely  to 
infer  its  perishing;  and  if  it  perish,  let  it  perish,  I  am  not 
solicitous  {q.  d.)  about  that.  If  it  must  come  down,  let  it 
come  down ;  in  the  midst  of  all  these  outward  assaults,  our 
inward  man  is  renewed  day  by  day,  gathers  a  fresh  and 
increasing  strength  and  vigour,  whilst  this  outward  man  is 
tending  to  dissolution  and  du.st.  And  several  ways  such 
continued  afflictions,  upon  the  outward  man,  may  make  for 
the  advantage  of  the  inward  man,  in  the  best  kind. 

[1.]  As  they  withdraw,  and  take  off  the  mind  and  heart 
from  this  world,  a  debasing  and  defiling  thing;  and  which 
transforms  the  soul,  that  converses  too  much  with  it,  into 
a  dunghill,  fills  it  with  ill  savour.  But  what  doth  all  this 
world  signify  to  a  sickly,  pained  person  t 

[2.]  As  it  engages  them  to  be  much  in  prayer.  Nothing 
is  more  suitable,  than  that  an  afflicted  life  be  a  life  of  much 
prayer.  Is  any  man  afflicted,  let  him  pray.  Jam.  v.  13. 
Much  affliction  hath  a  natural  aptitude  to  incline  men  this 
way.  In  their  affliction  they  will  seek  me  early,  Hos.  v. 
15.  It  is  a  dictate  of  nature,  even  when  grace,  as  yet,  hath 
no  possession ;  but  which  through  God's  blessing,  may,  by 
this  means,  help  to  introduce  it.  For  it  urges  the  soul 
Godward,  who  is  the  God  of  all  grace  ;  .obliges  it  to  con- 
verse with  him,  whereby  somewhat  better  may  be  gained 
than  is  sought.  In  their  afflictions  they  will  be  submissive 
and  lie  at  ray  feet,  saith  God  :  they  will  seek  me  early, 
from  whom,  otherwise,  I  should  never  hear,  it  may  be,  all 
their  life  long.  Oh  !  that  you  would  nnderstand  the  mat- 
ter so,  when  God  afflicts  in  such  kinds,  so  as  his  hand 
touches  your  very  bone  and  flesh  ;  this  is  the  design  of  it, 
to  make  you  pray,  to  bring  you  upon  your  knees,  to  put  you 
into  a  supplicating  posture  ;  if  he  can,  upon  any  terms, 
hear  from  you,  though  you  seek  him  but  for  bodily  ease 
and  refreshing,  it  may  be  a  means  of  the  greatest  advan- 
tage to  you,  ere  God  have  done  with  you,  when  once  he 
has  brought  you,  by  this  means,  to  treat ;  when  he  has  got 
you  into  a  more  tractable  disposition,  there  is  hope  in  the 
case.  If  thus  he  open  your  ear  to  discipline,  and  be  lo  you 
an  interpreter,  one  of  a  thousand,  to  show  you  his  right- 
eousness ;  he  may  .seal  instruction  to  you,  and  save  your 
soul  from  going  down  to  the  pit,  having  found  a  ransom 
for   you,  Job  xxxiii.  15,  &c. 

But  for  those  that  have  a  real  interest  in  God,  and  union 
with  Christ,  that  which  occasions  much  prayer,  is  likely 
to  be  the  means  of  much  spiritual  improvement  and  ad- 
vantage to  them. 

[3.]"  It  puts  several  suitable  graces  upon  exercise,  and 
by  being  exercised,  they  grow.  It  tries  their  faith,  and 
improves  it.  Faith  is,  in  such  a  case  as  this,  necessarily 
called  forth  into  act,  if  there  be  the  principle  ;  and  as  it  acts, 
it  grows,  and  becomes  more  and  more  strong,  and  lively. 
Their  patience  is  exercised  by  it,  and  perfected  ;  and  that 
has  a  great  influence  upon  their  universal  perfection.   Let 


CHRIST'S  COMPASSION  IN  CURING,  DISEASES. 


patience  have  its  perfect  work,  that  you  may  be  perfect. 
Jam.  i.  2,  3,  4.  There  will  be  a  UQiversal  languor  (as  if 
he  should  have  said)  upon  your  spirits,  if  you  be  impatient; 
if  vou  cannot  sutfer,  (as  patience  is  an  ability  for  sutfering,) 
if  you  can  by  no  means  endure,  without  tempestuous  agi- 
tations, or  sullen  despondencies  of  spirit.  But  if  patience 
have  its  perfect  work,  that  will  infer  a  universal  healih- 
fulness  and  good  habit  into  your  whole  soul. 

Their  love  to  God  is,  in  such  a  case,  eminently  tried, 
and  improved.  Blessed  is  the  man  that  endures  temptation, 
(tentative  affliction  is  there  meant,  as  above,  verse  2.)  for 
when  he  is  tried,  he  shall  receive  the  crown  of  life,  which 
the  Lord  hath  promised  to  them  that  love  him,  (Jam.  i. 
12.)  which  implies,  their  love  to  him  is  the  great  thing  put 
upon  trial,  in  that  case.  And  it  is  a  great  trial  of  love  to 
God,  a  very  improvable  opportunity  of  discerning  its  sin- 
cerity, when,  upon  a  long  affliction,  you  can  appeal  to 
God,  and  say:  Thou  knowest  I  love  thee;  though  thou 
smite  and  kill,  I  will  still  love  thee.  No  discontenlful 
motion,  no  repining  thought,  shall  ever  be  allowed  a  place 
in  my  breast ;  there  may  be  sighs,  but  no  murmurings, 
groans,  but  no  tumults,  nothing  of  displeasure  against  thy 
holy  pleasure. 

[4. J  It  occasions  such  to  live  much  upon  the  borders  of 
eternity.  Under  affliction  we  look  not  to  the  things  that 
are  seen  and  temporal ;  but  to  the  things  that  are  unseen, 
and  eternal  ;  which  make  us  count  our  affliction,  though 
long,  but  momentary,  2  Cor.  iv.  17,  18.  And  those  souls 
Will  prosper  and  flourish  that  have  so  unspeakably  more 
to  do  with  the  other  world,  than  with  this.  'Tis  in  this 
way  that  the  afflictions  of  this  present  state  do  work  for  us 
the  far  more  exceeding  and  eternal  weight  of  glory,  (ver. 
17.)  as  they  direct  our  eye  forward,  while  we  look,  (verse 
18.)  not  to  the  things  which  are  seen,  which  are  but  tem- 
poral;  but  to  the  things  which  are  unseen,  and  eternal.  Life 
and  spirit,  strength  and  vigour  enter  (q.  d.)  at  our  eye, 
which  is  prompted  by  the  horror  of  frightful  spectacles  in 
this  scene  of  things,  to  look  to  another,  where  all  things 
appear  lightsome,  pleasant,  and  glorious. 

There  are  other  con.siderations,  whereby  you  might  ar- 
gue to  yourselves  not  only  the  consistency,  but  the  suita- 
bleness, of  an  afflicted  state  in  this  world,  with  God's  fa- 
vour, kindness,  and  compassion  towards  you.  As  that 
when  he  is  more  highly  provoked,  he  threatens  not  to  af- 
flict, as  the  heaviest  of  penalties.  Why  should  they  be 
smitten  any  more  1  Isa.  i.  5.  I  will  no  more  punish  your 
daughlens,  &c.  Hos.  iv.  14.  Ephraim  is  joined  lo  idols,  let 
him  alone,  ver.  17.  That  his  covenant  obliges  him  to  it, 
as  to  them  who  are,  on  stricter  terms,  in  covenant  with 
him,  Christ's  own  seed  being  .signified  by  David's ;  as  by 
David  IS  manifestly  Christ  himself,  Psal.  Ixxxix.  Where 
you  may  see  how,  and  after  what  tenor,  his  covenant  runs, 
ver.  30—34.  According  whereto  he  himself  elsewhere 
acknowledges,  that  in  very  faithfulness  God  hath  afflicted 
him,  Psal.  cxix.  75.  That,  in  experience,  we  are  apt  to 
grow  remiss,  secure,  and  negligent,  when  all  things  are 
externally  well  with  us.  And  let  us  but  appeal  to  ourselves, 
how  much  a  wakeful  temper  of  spirit,  under  affliction,  is 
better  than  carelessness,  ana  vanity  nl  mind,  accompanied 
with  fleshly  ease  and  pleasure;  that  we  can  ourselves  ea- 
sily apprehend,  that  it  may  not  only  consist  with  the  ten- 
derness of  a  parent  to  have  the  wound  of  a  child  searched, 
though  with  much  pain ;  but  proceed  from  it ;  that  in  hea- 
ven our  judgment  of  things  will  be  right  and  incorrupt, 
where  we  shall  apprehend  no  cause  for  complaint,  that 
through  many  sicknes.ses,  diseases,  and  death  itself,  our 
way  was  made  for  us  thither.  And  if  that  shall  then  he 
a  true  judgment,  the  thing  itself  must  be  as  true  now.  But 
these  I  hastily  hint,  and  pa.ss  to  some  further  use. 

2.  We  may  next  collect,  that  since  it  is  out  of  doubt  the 
devil  may  have  some  hand  in  our  outward  affliction  ;  we 
ate  concerned  to  take  so  much  the  more  care,  that  he  may 
not  have  his  end  upon  us  by  it.  A  hand  he  may  have,  and 
we  cannot  determine  how  far  ;  but  whether  it  be  more  or 
less,  great  care  we  are  concerned  lo  take  how  to  frustrate 
his  design.  He  has  the  most  mischievous  ends  that  can 
be,  and  designs  worse  things  to  us  than  the  affliction, 
which  is  the  means,  whatsoever  that  be.  He  would  fain 
engage  us  in  a  controversy  with  God,  would  have  us  con- 
tend with  him,  murmur,  fret,  blaspheme,  and  curse  God  ; 


1009 

and  therewith  send  out  our  last  and  dying  oreath.  That 
was  his  design  upon  Job.  Let  us  labour  to  frustrate  it,  as 
he  did.  Divers  of  the  ancients  (Justin  Martyr,  Jerome, 
Cyprian,  and  Austin)  speak  much  to  this  purpo.se,  how 
great  a  design  the  devil  drives  in  being  the  author  ol  sick- 
nesses and  diseases  to  men,  that  he  might  make  them  ap- 
ply themselves  to  him,  and  divert  from  God  ;  asthat  wick- 
ed prince  did,  whom  by  the  prophet  we  find  so  sharply  re- 
proved for  it,  a.s  if  there  were  no  God  in  Israel,  that  he 
went  to  the  god  of  Ekron  (.some  demon  or  other,  as  we 
have  reason  to  think.)  The  la.st  mentioned  of  those  au- 
thors speaks  of  it  as  just  matter  of  excommunication, 
when  those  that  bear  the  name  of  Christians  shall,  in  such 
cases,  use  means  bearing  no  natural  proportion  or  accom- 
modateness  to  the  end,  charms,  spells,  &c.  for  ease,  or  cure 
of  maladies;  wherein  no  relief  could  reasonably  be  ex- 
pected, but  from  the  devil's  agency,  who  may  be  officious 
enough,  if  especially  he  have  first  hurt,  to  heal  too,  that  by 
practising  upon  their  bodies,  he  may  entangle  iheir  souls; 
and  (according  to  his  wontof  running  counter  to  God,  who 
wounds  that  he  may  the  more  elfectually  heal  and  save) 
by  a  present  temporary  cure,  wound  mortally,  and  finally 
destroy. 

He  hath  not  lefl  the  world  (no  not  the  Christian  world) 
quite  ignorant  of  his  methods  m  these  kinds,  of  training 
men,  by  gradual  steps,  into  things,  first,  that  seem  innocent, 
and  then  into  such  familiarities,  (whether  their  real  dis- 
tress, or  their  curiosity,  were  the  first  handle  he  took  hold 
of  them  by,  or  the  engine  by  which  he  drew  them,)  till,  at 
length,  it  comes  to  express  covenanting.  If  the  matter  come 
not  so  far,  'tis  rare  to  come  off  from  the  least  tamperings 
without  a  scratch.  He  that  is  born  of  God,  keeps  himself, 
that  the  evil  one  may  not  touch  him,  (1  John  v.  18.)  as 
knowing  he  designs  to  touch  mortally,  and  if  he  touch,  to 
kill.  If  it  proceed  so  far  as  a  solemn  league,  how  tragical 
consequences  doth  story  abound  with  !  That  of  Count 
Matiscon,  (plucked  away  by  the  devil  from  among  divers 
persons  of  quality,  whom  he  was  entertaining,  and  at  noon- 
day whirled  in  the  air  three  times  about  the  city,  in  open 
view  of  the  people,  to  whom  be  in  vain  cried  for  help,)  re- 
ported by  some  historians  ;  and  that  of  an  infamous  magi- 
cian of  Saltzburg,  and  divers  others,  are  instances  both 
very  extraordinary  and  very  monitory.  But  as  to  a  future 
ruin,  which  he  finally  aims  to  involve  men  in,  with  him- 
self; he  hath  not  faster  hold  of  any  than  those  that  have 
learnt  lo  ridicule  every  thing  of  this  kind,  and  who  have 
put  so  much  sadducism  into  their  creed,  (consisting  of  .so 
many  negatives,  or  things  they  believe  not,  that  they  scarce 
leave  enough  positive  to  admit  that  name,)  as  to  think 
there  is  no  such  creature,  perhaps  as  being  conscious  there 
can  be  no  worse  than  themselves.  But  how  near  is  he  to 
them  that  think  him  out  of  the  universe  I 

3.  Since  it  is  possible  the  devil  may  bind  even  those  that 
belong  to  God,  with  some  kind  of  bodily  affliction  or 
other;  it  is  the' more  to  be  apprehended,  how  much  worse 
bonds  they  are,  in  which  he  binds  those  that  do  not  belong 
to  him.  Oh!  that  you  would  be  .serious  here!  How 
many  such  sad  cases  are  there,  amongst  even  them  as  may 
be  feared  that  are  called  Christians,  concerning  which  it 
may  be  said,  here  is  a  soul  that  Satan  hath  bound,  not 
eighteen,  but  it  may  be,  thirty,  forty,  fifty  years!  Oh! 
when  shall  this  soul  be  released,  that  Satan  hath  so  long 
bound ! 

4.  As  from  the  devil's  malice  to  the  bodies  of  men,  we 
may  collect  his  greater  malice  to  their  souls;  so  we  may 
judge  proportionably  of  Christ's  compassions,  that  as  they 
incline  him  lo  give  them  all  suitable  relief  in  their  bodily 
afflictions,  as  far  as  can  consist  with  those  measures  which 
infinite  wisdom  hath  pitched  upon  for  the  government  of 
this  present  world,  and  as  shall  lall  in  with  the  design  of 
his  office  of  a  Redeemer  and  Saviour  to  us ;  so  they  much 
more  incline  him  to  relieve  embondaged  .souls.  For  this 
doth  most  directly  fall  in  with  his  design,  and  is  the  proper 
business  of  his  office;  the  other  may  be  only  collateral  to 
it,  and  as  it  were  to  be  done  on  the  by.  He  came  not  in- 
to this  world  to  procure  that  men  might  not  be  sick,  or 
pained,  or  be  presently  restored  to  health,  and  ease;  but  he 
came  and  died,  that  souls  misht  live;  to  procure  for  them 
pardon,  reconciliation  with  God,  all  needful  assisting  in- 
fluences of  grace,  and  eternal  life.  Of  these  therefore  thev 


1010 


THE  DEVIL'S  MALICE  IN  INFLICTING,  AND 


may  be  most  assured,  if  they  duly  apply  themselves.  And 
some  encouragement  to  expect  so  much  tliey  may  draw, 
even  from  this  instance.     This  infirm  woman,  in  order  to 
bodily  cure,  did  apply  herself  to  him,  she  came  after  him, 
as  others  did,  for  this  purpose,  and  did,  in  a  sort,  put  her- 
self in  the  way  of  his  healing  intiiience.  Now  if  any  of  you 
find  your  souls  are  yet  held  by  the  devil,  in  worse  bond.s ; 
apply  yourselves  to  the   merciful   compassionate  Jesus, 
there  is  hope  in  the  case.     Oh  !  will  you  not  say  so  much 
to  him  for  a  soul  in  bondage  !  Lord,  loose  this  poor  soul  of 
mine,  that  Satan  hath  bound  for  so  many  sad  years.     Do 
but  labour  to  know  you  are  bound,  to  feel   your  bonds. 
Whatsoever  there  is  of  prevailing  sin  in  you,  it  is  a  bond, 
by  which  the  devil  holds  your  souls.  The  wic'ried  are  held 
m  the  cords  of  their  own  iniquities,  Prov.  v.  22.   And  sins 
are  said  to  be  the  work's  of  Satan,  from  which  it  is  the  de- 
sign of  the  Redeemer  to  loose  us.     The  Son  of  God  was 
for  this  purpose  manifested,  that  he  might  destroy  (we  read, 
it  is  that  he  might  dissolve)  the  works  of  the  devil,  g.  d. 
that  he  might  release,  and  unbind  souls,  that  the  devil  as 
yet  holds  in  fast  bonds.     And  you  may  find  you  are  so 
bound,  when  upon  self-reflection  you  take  notice,  you  are 
ordinarily  restrained  from  what  you  should  do,  against  the 
light  and  conviction  of  your  own  minds  and  judgments; 
i,  e.  you  find,  if  you  reflect,  a  conviction  hath  taken  place 
in  your  couscienc.es  that  you  ought  to  love  God,  but  there  is 
with  you  no  such  motion  of  soul,  no  inclination  towards 
him  ;  you  ought  in  a  stated  course,  to  pray,  and  pour  out 
your  soul  to  him,  but  you  are  bound,  you  cannot  offer  at 
it,  you  have  no  liberty  for  it,  your  terrene  inclination,  or 
love  to  vanity,  plucks  you  back  :  you  ought  to  walk  in  the 
ways  of  God,  but  you  are  fettered,  you  cannot  move  a  foot ; 
you  ought  to  do  the  works  of  God,  but  you  are  manacled, 
you  cannot  stir  a  hand.     Are  you  so  bound,  and  will  you 
not  know  it  1     What !  never  feel  your  bonds;  when  once 
they  are  felt,  you  will  soon  begin  to  cry,  and  supplicate. 
And  if  once  you  shall  be  brought  seriously  and  incessant- 
ly to  supplicate,  it  may  be  hoped  the  release  will  follow. 
Was  our  Lord  so  compassionate  towards  infirm  bodies,  in 
the  days  of  his  flesh  in  this  world ;  and  do  we  think  he, 
above,  is  less  compassionate  to  souls'?     Can  it  be  thought 
heaven  hath  altered  him  to  your  disadvantage"?  Is  he  less 
kind,  benign,  and  less  apt  to  do  good,  now  he  is  enthroned 
in  glory  ?  Why  should  you  not  believe  he  will  give  release 
unto  your  captived,  embondaged  souls,  if  you  implore  his 
help  and  mercy,  with  seriousness,  and  insist  upon  it,  and 
do  not  give  him  overl     Say  to  him,  Jesus,  thou  Son  of 
God,  have  mercy  on  me ;  for  do  you  not  know  it  is  his 
office  7  The  Spirit  of  the  Lord  was  upon  him,  to  proclaim 
liberty  to  the  captives,  and  opening  of  prisons  to  them  that 
are  bound,  Lsa.  Lxi.  1.     What !  will  you  be  bound  all  your 
days,  and  never  lift  up  a  cry  to  the  great  Redeemer  and 
Saviour  of  souls,  to  give  you  release"?     How  deservedly 
should  these  bonds  end  with  you  in  the  chains,  wherein 
the  devils  themselves  shall  for  ever  be  bound  with  you  "? 

5.  We  may  collect,  there  is  an  awful  regard  due  to  the 
sabbath-day.  When  our  Lord  justifies  the  cure  now 
wrought  on  their  sabbath,  only  on  this  account,  that  it  was 
an  act  of  mercy  towards  a  daughter  of  Abraham ;  by  the 
exception  of  such  a  case  he  strengthens  the  general  rule, 
and  intimates  so  holy  a  day  should  not,  upon  light  occasions, 
be  otherwise  employed,  than  for  the  proper  end  of  its  ap- 
pointment. Though  our  day  be  not  the  same,  the  business 
of  it,  in  great  part,  is;  by  the  reason  given  in  the  fourth 
commandment,  which  being  placed  among  the  restof  those 
ten  words,  so  many  ways  remarkably  distinguished  from 
the  other  laws  given  the  Jews,  and  signifying  that  these 
were  intended  not  to  them  alone,  but  to  mankind,  and 
given  upon  a  reason  common  to  man  ;  the  words  also  not 
necessarily  signifying  more,  than  there  should  be  a  seventh 
day  kept  as  sacred  to  God,  reservingit  to  after-significations 
of  his  pleasure  to  mark  out  and  signalize  this  or  that  day, 
as  he  should  see  fit.  And  our  Saviour  having  told  us  ex- 
pressly. The  sabbath  was  made  for  man  (i.  c.  as  men,  not 
for  Jews,  as  Jews.)  These  considerations  taken  together, 
with  many  more,  (not  fit  to  be  here  mentioned,)  do  challenge 
a  very  great  regard  to  the  day,  which  we  have  cause  to 
think  it  is  the  will  of  God  weshould  keep  as  our  sabbath 


vouchsafement  and  grant,  to  the  children  of  Abraham,  to 
Abraham's  seed,  i.  e.  to  speak  by  analogy,  to  the  children 
of  covenanted  parents.  Abraham  is  considerable  here,  as 
being,  under  that  notion,  a  father  ;  whosoever  of  you,  there- 
fore, are  the  children  of  such,  as  were  of  the  faith  of  Abra- 
ham, and  you  are  now  come  to  that  adult  state,  wherein 
you  are  capable  of  transacting  with  God  for  yourselves,  and 
wherein  the  Iransiliis  is  made  from  minority  to  maturity  ; 
if  now  you  own  the  God  of  your  fathers,  if  you  will  now 
say.  My  fathers'  God  shall  be  my  God  ;  he  keeps  mercy 
for  thousands  of  them  that  love  him,  and  keep  his  command- 
ments, i.  c.  if  there  were  a  thousand  generations  of  such, 
(generations  being  spoken  of  so  immediately  before,  viz. 
that  he  would  visit  iniquity  upon  them  that  hate  him,  to 
the  third  and  fourth  generation  ;  but  show  mercy  to  them 
that  love  him,  and  keep  his  commandments,  unto  a  thou- 
sand generations,  i.  e.  to  never  so  many,)  if  you  will  not, 
when  now  grown  up,  disavow  your  fathers'  God,  if  you 
will  avow  and  own  him,  and  devote  yourselves  to  him  ;  he 
will  be  your  God,  as  well  as  theirs.  Here  is  now  the  pri- 
vilege due  to  Abraham's  children,  or  to  the  children  of 
covenanted  parents.  God  has  an  early  preventive  interest 
in  them,  upon  which  they  may  lay  their  claim  to  him,  as 
their  God;  if  they  will  but  now  give  up  themselves  to  him, 
and  stand  to  his  covenant.  But  if  you  ivill  not  do  so,  but 
slight  and  reject  the  God  of  your  fathers,  then  your  birth- 
privilege  can  signify  nothing  to  you ;  then  think  not  to  say 
with  yourselves.  We  have  Abraham  to  our  father,  in  that 
third  of  Matthew's  Go,spel;  for  God  will  never  want  chil- 
dren, he  is  able  of  stones  to  raise  up  children  to  Abraham, 
g.  d.  rather  stones  than  you.  And  then,  indeed,  upon  a 
true  account,  Abraham  is  none  of  your  father,  as  our  Lord 
Jesus  tells  the  Jews,  If  you  were  Abraham's  children,  you 
would  do  the  works  of  Abraham.  You  do  so  and  so,  thus 
did  not  Abraham,  John  viii.  39,  40.  Pray  consider  what 
Abraham  was,  and  how  he  lived  on  earth,  like  an  inhabi- 
tant of  heaven,  as  an  heir  of  the  heavenly  country:  his  bu- 
siness was  to  seek  the  better  country,  that  is,  the  heaven- 
ly ;  wherefore  God  was  not  ashamed  to  be  called  his  God ; 
as  in  that  eleventh  to  the  Heb.  ver.  16.  But  if  you  will 
go  from  day  to  day  grovelling  in  the  dust  of  the  earth,  this 
did  not  Abraham.  If  you  will  spend  your  lives  in  the  pur- 
suit of  vanity  and  trifles,  this  did  not  Abraham.  There  is 
a  great  privilege  belonging  by  Gospel  grant  unto  the  chil- 
dren of  covenanted  parents,  if  they  do  not  forfeit  it,  by  ne- 
glecting and  practically  disavowing  their  fathers'  God. 

7.  But  1  further  infer  hence,  that  since  this  compassion 
has  a  real,  though  not  a  principal,  hand  in  the  release  that 
is  given  to  them  that  belong  to  God,  in  whatsoever  way 
they  are  released,  from  all  their  infirmities,  and  ails,  and 
aiilictions  in  this  world  ;  it  very  much  becomes,  and  much 
concerns,  all  the  children  of  Abraham  patiently  to  wait 
for  it,  in  God's  own  way.  Patiently,  I  say,  in  God's  own 
way  wait  for  it.  The  children  of  Abraham  shall  be  loosened 
sooner  or  later,  and  in  one  way  or  other,  though  very  long, 
though  so  many  years  bound  by  such  and  such  afflicting 
distempers.  You  have  a  great  instance  of  this  kind  in 
that  daughter  of  Abraham,  whom  God  hath  called  away 
from  us.  In  all  that  long  exercise,  the  main  thingshe  was 
ever  wont  to  insist  upon,  was,  that  in  all  this  affliction  she 
might  gain  patience, submission,  and  instruction.  And  in 
her  later  time,  when  she  drew  nearer  to  eternity,  was  more 
in  view  of  it,  that  was  the  great  subject  wherewith  she  en- 
tertained herself,and  was  conversant  much  withsomewhat 
more  lately  written  upon  that  subject,  as  by  Mr.  Shower, 
(now  known  to  most  of  you,)  and  by  another  author.  And 
her  last  entertainment,  as  I  have  been  told,  (as  to  helps 
from  creatures  in  any  such  kind,)  was  the  repetition  of 
what  some  of  you  have  heard  concerning  the  Immanuel, 
wherewith  she  formerly  pleased  herself,  as  beirig,  it  is 
likely,  much  habituated  in  the  temper  of  her  spirit  to  the 
thoughts  of  him:  that  having,  by  agreement  with  her  pi- 
ous con.sort,  been  their  motto,  b  at  their  first  coming  toge- 
ther, Immanuel,  God  with  us. 

8.  1  shall  only  add  one  instruction  more,  to  shnt  up  all, 
that  since  our  Lord  Jesus  hath  such  an  agency,  and  even 
with  compassion,  in  the  release  of  those  that  do  belong  to 
him,  from  their  afflicting  infirmities;  we  should  all  of  us 


6.  That  there  is  somewhat  of  privilege  due,  by  gracious    labour  with  a  due  and  right  frame,  and  disposition  of  spirit, 
Tlie  posy  on  tlieir  wedding  ring,  I 


CHRIST'S  COMPASSION  IN  CURING,  DISEASES. 


1011 


to  behold  any  such  releasement.  It  is  a  great  matter  to 
be  able  to  behold  instances  of  that  kind,  with  a  right  frame 
of  mind  and  spun.  If  one  be  released  by  recovery  into 
e8ise,  health,  and  strength  in  this  world;  'tis  easily  and 
readily  made  matter  of  joy.  Is  one  recovered  out  of  a 
long  and  languishing  sickness  %  Friends  and  relations  be- 
hold it  with  great  complacency  and  gladness  of  heart. 
But  if  a  godly  friend  be  released  by  dying,  truly  we  can 
hardly  make  ourselves  believe  that  this  is  a  release,  or  so 
valuable  a  relea.se  ;  so  much  are  we  under  the  government 
of  sense,  so  little  doth  that  faith  signify  with  us,  or  do  its 
part,  that  is  the  sub.stance  of  what  we  hope  for,  and  the 
evidence  of  what  we  see  not.  No !  This  is  to  go  with  us 
for  no  release.  We  look  only  upon  the  sensible,  i.  e.  upon 
the  gloomy,  part  of  such  a  dispensation,  when  such  a  one 
is  gone,  released,  set  at  liberty,  (as  a  bird  out  of  the  cage, 
or  the  snare,)  we  can  hardly  tell  how  to  consider  it  as  a 
release,  we  will  not  be  induced  to  apprehend  it  so.  There 
are  no  dispositions,  no  deportments  commonly  that  suit 
such  an  apprehension.  And  oh !  how  unbecoming  and 
incongruous  a  thing,  when  Christ  is,  in  that  way,  about 
releasing  such  a  one,  to  have  a  holy  soul  just  upon  the 
confines  of  a  glorious  blessed  eternity,  compassed  about 
with  sighs,  sobs,  tears,  and  lamentations.  How  great  an 
incongruity  !  I  have  many  times  thought  with  myself,  the 
love  and  kindness  of  friends  and  relations  is  very  pleasant 
in  life,  but  grievous  at  death.  It  is,  indeed,  in  some  re- 
spects, a  very  desirable  thing  (if  God  shall  vouchsafe  it) 
to  die  with  one's  friends  about  one.  It  may  be,  one  may 
need  some  little  bodily  relief  in  those  la,st  hours;  besides 
that,  some  proper  thoughts  may  be  suggested  by  them,  to 
mingle  with  one's  own.  And,  if  God  afford  the  use  of 
reason,  and  speech,  and  the  supply  of  his  own  Spirit,  one 
may  possibly,  in  this  last  juncture,  be  a  means  of  some 
good  to  Ihem.  One  may  possibly  say  that  that  may  abide 
with  them,  and  be  of  future  advantage  to  them.  But  in 
other  respects,  if  the  related  friendly  by-standers  cannot 
duly  temper  themselves,  if  they  are  apter  to  receive  or  do 
more  hurt  than  good,  if  Christians  do  not  labour  to  show 
a  truly  Christian  spirit,  in  such  a  case;  their  presence  has 
very  little  eligible  in  it.  And,  indeed,  the  deportment  even 
of  those  that  profe.ss  Christianity,  about  their  deceasing 
godly  friends,  is  such  for  the  most  part,  as  if  the  founda- 
tions of  all  religion  were  shaken  with  them,  and  as  if  they 
had  a  design  to  shake  them  too,  if  possible,  in  such  with 
whom  they  are  now  to  part ;  as  if  it  were  to  be  called  in 
question,  whether  what  God  hath  said  concerning  another 
world,  and  the  blessed  slate  of  the  innumerable  and  holy 
assembly  above,  be  true  or  no,  or  were  not  doubted  to  be 
false,  and  a  solemn  fiction,  invented  to  delude  mortals  here 
on  earth. 

It  is  little  considered  how  opposite  such  a  temper  of 
spirit,  as  commonly  appears  in  us,  is  to  the  very  design  of 
all  Christianity.  For  doth  not  the  whole  of  Christianity 
terminate  upon  eternity,  and  upon  another  state  and  world  1 
Now  do  but  consider  the  inconsistencies  that  are  to  be 
found  in  this  case,  between  the  carriage  and  temper  of 
many  that  profess  Christianity,  and  their  very  profession 
itself.  They  acknowledge,  they  own  that  the  design  of 
Christ's  appearing  here  in  this  world,  and  of  his  dying 
upon  the  cross,  was  to  bring  us  to  God,  to  bring  the  many 
sons  to  glory.  They  grant  that  this  is  not  to  be  done  all 
at  once,  not  all  in  a  day  ;  but  it  is  to  be  done  by  degrees. 
Here  he  takes  up  one,  and  there  another;  leaving  others 
still  to  transmit  religion,  and  continue  it  on  to  the  end  of 
time.    So  far  they  agree  with  our  common  Lord,  and  seem 


to  approve  the  divine  determinations,  in  all  these  steps  of 
his  procedure.  But  yet  for  all  this,  if  they  might  have  iheir 
own  will,  Christ  should  not  have  one  to  ascend  to  him,  of 
those  for  whom  he  died,  and  himself  ascended  to  open 
heaven  for  them,  and  to  prepare  a  place  for  their  reception, 
as  their  fore-runner,  there.  I  say,  not  one  to  ascend  after 
him  1  for  they  take  up  with  a  general  approving  of  this  de- 
sign of  his.  Very  well !  say  they,  it  is  fitly  ordered,  his 
method  is  wise,  and  just,  and  kind,  and  let  him  take 
them  that  belong  to  him,  when  he  thinks  fit,  only  lei  him 
excuse  my  family ;  let  him  take  whom  he  will,  only  let 
him  touch  no  relation  of  mine,  not  my  husband,  wife,  child, 
brother,  sister;  take  whom  he  will,  but  let  all  mine  alone. 
I  agree  to  all  he  shall  do  w^ell  enough,  only  let  him  allow 
me  my  exception.  But  if  every  one  be  of  this  temper  and 
resolution,  for  themselves  and  theirs,  according  to  this  ten- 
dency and  course  of  things,  he  shall  have  none  at  all  to 
ascend;  none  to  bring  with  him,  when  he  returns.  Those 
that  are  dead  in  Jesus,  he  is  to  bring  with  him.  No,  he 
should  be  solitary  and  unattended  for  all  them.  They, 
and  all  their  relations,  would  be  immortal  upon  earth. 
How  ill  doth  this  agree  and  accord  with  the  Christian 
scheme  and  model  of  things  1 

But  you  will  say.  What  I  would  I  persuade  you  to  be 
indifferent,  and  not  to  love  and  care  for  your  relatives,  or 
be  unwilling  to  part  with  them  I  No.  All  that  I  persuade 
to  is,  that  there  be  a  mixture  in  your  temper,  and  such  a 
mixture,  as  that  the  prevailing  ingredient  therein  may  agree 
with  the  stronger  and  weightier  rea.son.  'Tis  not  that  I 
would  have  love  extinguished  among  relatives,  but  I  would 
have  it  moderated  and  subdued,  to  that  degree  as  to  admit 
of  being  governed  by  superior,  greater,  and  nobler  con- 
siderations. Do  you  think  Christ  did  expect  or  design 
that  his  disciples  should  not  love  himl  And  yet  he  tells 
them,  John  xiv.  28.  If  you  love  me,  you  would  rejoice 
that  I  say  I  go  to  my  Father.  And  who  in  all  this  world 
could  ever  have  such  a  loss,  as  they  of  him,  dwelling  in 
flesh  among  them  1  Yet,  says  he,  if  you  loved  me,  you 
would  rejoice  that  I  say  I  go  to  my  Father.  And  when 
the  apostle,  visibly  tending  towards  death,  by  the  predic- 
tion given  concerning  hini,  (Acts  xxi.  13.)  said  to  the  dis- 
ciples round  about  him.  What  mean  you  to  weep,  and  to 
break  my  heart  ■?  I  am  ready,  not  only  to  be  hound,  but  to 
die  for  the  name  of  Jesus;  if  there  had  not  been  a  faulty 
excess  in  the  affection  they  expressed,  certainly  he  would 
not  have  rebuked  it,  he  would  not  have  blamed  what  he 
thought  not  blame-worthy. 

Inshort,  it  were  desirable  (if  God  see  good)  to  die 
amidst  the  pleasant  friends  and  relatives,  who  were  not  ill- 
pleased  that  we  lived  ;  that  living,  and  dying,  breath  might 
mingle,  and  ascend  together  in  prayers  and  praises  to  the 
blessed  Lord  of  heaven  and  earth,  the  God  of  our  lives ; 
if  then  we  could  part  with  consent,  a  rational  and  a  joy- 
ful consent. 

Otherwise,  to  die  with  ceremony,  to  die  amongst  the 
fashionable  bemoanings  and  lamentations,  as  if  we  de- 
spaired of  futurity  !  One  would  say,  (with  humble  submis- 
sion to  the  Divine  pleasure,)  Lord  !  let  me  rather  die 
alone!  in  perfect  solitude!  in  some  unfrequented  wood, 
or  on  the  top  of  .some  far  remote  mountain  !  where  none 
might  interrupt  the  .solemn  transactions  between  thy  glo- 
rious blessed  self,  and  my  joyfully  departing,  self-resign- 
ing soul ! 

But  in  all  this  we  must  refer  ourselves  to  God's  holy 
pleasure,  who  will  dispose  of  us,  living  and  dying,  in  the 
best,  the  wisest,  and  the  kindest  way. 


A    DISCOURSE 


RELATING  TO  THE  MUCH  LAMENTED  DEATH  AND  SOLEMN  FUNERAL 


OF  dUEEN  MARY. 


TO  THE  RIGHT  HONOURABLE  RACHEL,  LADY  RUSSEL. 

Madam, 
I  CAN  be  at  no  loss  for  inducements  to  prefix  your  Ladyship's  name  to  this  discourse.     I  know  the  subject  is  grateful  to 
you,  and  if  I  only  give  you  the  occasion  hereby  of  revolving  in  your  mind  this  sublime  context,  you  will  entertain 
yourself  from  it,  with  more  enlarged  and  exalted  thoughts,  than  this  discourse,  especially  confined  within  so  narrow 
limits,  can  suggest. 

And  your  Ladyship  knows  so  much  of  the  incomparable  queen,  that  you  can  the  more  easily  believe  the  rest.  I 
reckon  you.  Madam,  a  great  frequenter  of  that  assembly  above,  lo  which  she  is  now  adjoined.  You  have,  besides  the 
greater  attraclives  thai  are  common  to  all  serious  Christians,  a  very  peculiar  one,  to  draw  your  mind  often  thither.  A 
joint-root  with  you  is  there  by  transplantation,  and  a  noble  branch,  from  you  both,  and  in  whom  two  illustrious  families 
meet,  is,  under  your  care,  shooting  upwards  also.  All  indeed  that  have  true  honour  for  him,  will  earnestly  covet  he 
may  be  long  serviceable  to  the  most  valuable  purposes,  in  this  world  ;  and  that,  by  the  blessing  of  heaven  upon  his 
approaching  nuptials,  (with  one  from  whom  may  be  expected  all  that  so  sweet  and  tender  a  bud,  now  beginning  to 
open,  can  promise,)  he  may,  in  due  time,  spread  forth  many  branches,  that  may  flourish  here  ;  but  it  is  to  be  hoped  he 
will  be  found  to  have  a  greater  mind,  than  can  be  confined  to  so  low  and  little  a  thing  as  this  earth  is. 

The  thought  may  much  the  better  be  digested,  (hat  terrestrial  nuptials  will  some  time  end  in  funerals;  if  once,  by 
God's  prescribed  methods,  it  can  be  made  certain  to  us  also,  that  those  funerals  shall  end  in  celestial  triumphs. 

Your  Ladyship's  eyes  (which  better  serve  for  heaven  than  earth)  being  observedly  much  directed  upward,  will  give 
aim  and  direction  to  theirs,  who  depend  upon  you,  to  look  the  same  way ;  and  withal  draw  down  from  thence  con- 
tinual blessings  upon  yourself,  and  them.    Which  is  the  serious  desire,  and  hope  of, 


Your  Ladyship's  most  obedient, 

and  obliged  humble  servant, 


J.  H. 


HEBREWS  XII.  23. 


-AND  TO  THE  SPIRITS  OF  JtJST  MEN  MADE  PERFECT. 


Let  me  invite  back  your  eye  to  tne  foregoing  words,  that 
are  in  nearer  connexion  with  these.  Ver.  22.  But  ye  are 
come  unto  mount  Sion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem,  and  to  an  innumerable  com- 
pany of  angels,  (ver.  23.)  to  the  general  assembly,  and 
church  of  the  first-born,  which  are  written  in  heaven,  and 
to  God  the  Judge  of  all,  and  to  the  spirits  of  just  men  made 
perfect. 

We  have  had  this  last  week  a  public  solemnity,  that  was 
becomingly  great  and  magnificent,  upon  a  sad  and  mourn- 
ful occasion,  the  last  act  of  a  doleful  scene  that  hath  lasted 
many  weeks.  You  know  I  have  taken  notice  to  you  (my 
usual  hearers)  of  the  first,  and  saddest,  the  leading  part  in 
this  tragedy,  once  and  again  ;  nor  would  I  have  this  last 
to  pass  us,  without  some  instructive  observation  and  re- 
mark. It  will  the  more  instruct  us,  the  less  it  detains  us; 
■  or  if  only  taking  a  due  (not,  I  mean,  a  slight  and  too 
hasly,  but  yet  a  transient)  notice  of  it,  we  be  prompted 
by  it  to  look  forward,  from  what  was  in  its  own  kind  most 
deservedly  great,  to  what  is  incomparably  greater,  in  a 
more  excellent  kind. 

In  such  a  funeral  solemnity,  for  so  great  and  excellent  a 
personage,  there  is  what  may  most  fitly  entertain  awhile ; 
there  is  not  that  which  ought  finally  to  terminate  a  wise 


and  a  judicious  eye.    Honours  done  to  the  memory  of 

great  persons  deceased  have,  by  the  wisdom  of  all  nations, 
been  counted  decencies,  and  even  debts  ;  when  especially 
the  deceased  have  been  sometime,  and  might  have  been 
much  longer,  public  blessings;  then  indeed  it  is  that  such 
riles  are  most  fitly  (as  they  are  usually)  caWed  justa.  But 
we  are  loo  prone  to  be  taken  only  with  the  mere  pomp  of 
such  spectacles,  and,  which  is  the  infirmity  of  our  too  de- 
generate spirits,  to  be  wholly  possessed  with  fanciful  ideas  ; 
Acts  XXV.  23.  as  those  were  intimated  to  be,  which  were 
from  a  .spectacle  of  the  same  common  kind,  though  on  a 
very  diverse  occasion,  by  that  elegant  expression,  fitra 
iroXXrK  <pm'Ta<Tia$,  such  as  do  but  amusc  our  imagination 
awhile,  but  must  of  course  vanish,  and  cannot  stay  long 
with  ns.  But  we  need  that  somewhat  greater,  and  loo 
latent  to  strike  our  eye,  should  another  way  enter,  and 
teach  our  mind  ;  making  such  impressions  there,  as  may 
claim  an  abode,  and  that  ought  lo  remain,  and  dwell  with 
us.  You  read  of  a  very  .solemn  funeral.  Gen.  1.  The 
whole  country  into  which  the  march  was  made,  was  amused 
al  the  slate  and  greatness  of  that  mournful  cavalcade, 
wherein  'tis  said,  ver.  9.  there  %vere  chariots,  and  horsemen, 
even  a  very  great  company.  That  which  you  have  many 
of  you  so  lately  seen,  and  no  doubt  all  of  you  heard  of. 


HEAVEN  A  STATE  OF  PERFECTION. 


1013 


was  a  most  august  funeral  solemnity;  such  as  whereof 
less  concerned  foreign  spectators  might  say,  as  the  Canaan- 
ites  by  mistake  did  of  that,  ver.  II.  This  is  a  grievous 
mourning  to  the  Egyptians. 

They  were  indeed  anciently  the  most  celebrated  mourn- 
ers, for  such  as  died  from  amongst  them,  in  all  the  world, 
in  respect  of  their  funeral  rites,  and  of  their  monuments  for 
the  dead,"  of  which  they  are  said  to  have  taken  more  care  I 
than  of  the  habitations  of  the  living;  accounting  these  they' 
were  to  inhabit  only  a  short  time,  but  those  they  reckoned 
their  aiiias  i'tm,  \heir  eleriial  /utbitations.  An  imagination, 
which  how  wild  soever  it  were,  of  the  habitations  of  souls, 
(which  only  could  be  supposed  capable  of  being  pleased 
with  them,)  yet  implied  their  belief  of  their  immortality, 
whereof  some  have,  groundlessly,  thought  them  the  first 
asserlors.b  But  the  Canaanites  were,  as  was  intimated, 
mistaken  in  apprehending  that  to  be  chiefly  an  Egyptian 
mourning.  The  true  Israelites  (those  that  were  such  in- 
deed) were  the  true,  concerned  mourners.  The  father  of 
Israel  was  dead,  as  now  with  us,  the  mother.  A  political, 
though  not  a  natural,  nor  merely  an  economical  one :  a 
mother,  not  in  the  narrower  and  more  minute,  but  in  the 
larger  and  most  noble  sense  ;  not  of  a  single  family  only, 
but  of  nations.  The  Egyptians  assisted  to  make  up  the 
show  in  that  mourning,  but  were  probably  the  prepared 
(as  their  posterity  were  the  active)  instruments  of  the 
slavery  and  misery  of  that  people ;  with  whom  they  were 
now  seeming  sharers  in  lamentation. 

Ours  was  a  mourning  not  less  grievous  than  theirs,  nor 
more  grievous  than  just  to  the  English  nation,  i.  e.  to 
whom  the  soil  and  the  genius  are  together  native,  that  are 
not  of  an  Egyptian  spirit.  Unto  which,  as  things  happen, 
(to  its  power,  or  to  its  impotency,)  there  is  a  radical  innate 
disposition,  either  to  make  slaves,  or  to  be  such.  There 
is  a  sort  of  people  (as  was  once  said)  born  to  slavery,  to 
whom  it  is  a  birthright.  They  have  it  in  their  natures,  and 
no  other  state,  as  he  most  aptly  spake,  is  agreeable  or  he- 
coming  to  them;  «Quos  non  decet  esse  nisi  servos.  They 
know  not  what  to  do  with  liberty,  any  more  than  that  silly 
creature  that  used  to  haunt  the  dunghill,  -with  the  pearl. 
Therefore  they  can  but  suitably  value  the  restorers  and 
assertors  of  it.  No  irons  can  be  heavier,  or  less  tolerable 
to  them,  than  a  generous  and  a  Christian  state  of  freedom. 
Therefore  if  none  else  will  do  them  the  kind  office  to  put 
them  into  gentler  shackles,  they  grow  so  unnaturally  cruel, 
as  to  shackle  themselves,  in  the  ignoblest  sort  of  bondage. 
Prov.  V.  22.  They  are  held  in  the  cords  of  their  own  sins, 
and  make  the  chain,  whereby  they  are  to  be  dragged. >i 
Brutish  appetites  and  inclinations  are  to  them  severer  task- 
masters, than  it  can  ever  be  in  their  power  to  become  to 
others.  They  can  themselves,  at  the  utmost,  but  domineer 
over  other  men's  externals  ;  but  these  have  subdued  their 
wills,  and  tyrannize  in  their  very  minds. 

Thus  'tis  with  them  in  relation  to  their  governing,  and 
their  being  governed  ;  and  their  policy  and  religion  come 
both  out  of  the  same  mint.  To  them  this  seasonof  sorrow 
is  a  time  of  festivity  and  laughter,  who,  when  they  have 
suffered  a  more  monstrous  transformation  themselves,  can 
easily  turn  the  house  of  mourning  into  that  of  mirth,  Eccl. 
vii.  4.  The  wise  man  tells  us  what  sort  of  people  they  are, 
whose  heart  is  in  this  latter  house;  and  what  is  to  be 
thought  of  such  mirth  and  laughter,  chap.  ii.  2.  And  in- 
deed without  a  serious  repentance  (by  which  men  do  re- 
sipiscere,  or  become  irise)  theirs  is  like  to  prove  the  Sardo- 
nic laughter,  a  certain  prelude  to  death  and  ruin. 

But  'tis  to  be  hoped,  this  sort  of  men  do  dwindle  into  a 
not  much  regardable  paucity.  The  current  of  the  nation 
runs  against  them,  which  must  turn  and  constrain  them  to 
fall  in  with  it.  For,  we  had  upon  the  late  sad  occasion  a 
panegyris.  We  find  that  word  in  the  introductive  part  of 
the  text,  and  though  it  is  more  commonly  applied  to  a 
multitude,  gathered  on  other  occasions,  it  disagrees  not  to 
that  orderly  great  concourse  on  that  mournful  occasion,  a 
general  assembly,  that  is,  a  national  one,  met  then  on  pur- 
pose to  mourn  ;  a  nation  assembled,  and  mourning  in  their 
representative.  It  was  decent  it  should  be  so,  a  loss  so 
national,  so  general  a  sorrow  were  with  no  congruity  other- 
wise to  be  represented  and  expressed.  Our  mourning  was 
therefore  by  all  the  estates  of  the  kingdom,  the  head  only 
ft  Diod.  Sic.  i.  1.  b  Herod.  Euterp. 


mourning,  with  greater  and  more  decent  majesty  in  retire- 
ment, or  being  (as  is  usual  in  solemn  mournings)  hid  and 
covered  on  that  day.  So  was  the  whole  legislature  con- 
cerned in  that  sorrow,  as  if  it  were  ordained  by  statute,  or 
asif  our  mourning  were  as  that  for  an  excellent  prince  also 
(2Chron.  XXXV.  25.)  by  an  ordinance  in  our  Isiael;  and 
as  if  our  tears  and  lamentations  were,  as  before  they  were 
by  merit,  to  be  also  made  due  by  law  !  Death  marched 
in  state  and  triumph  that  day,  the  king  of  terrors  took  the 
throne,  and  filled  that  part  which  it  had  made  vacant,  ha- 
ving plucked  away  from  thence  not  only  so  bright  an  orna- 
ment, but  so  glorious  an  instrument,  in  our  government ; 
and  all  the  orders  of  the  realm,  as  captives,  attended  the 
chariot  of  the  conqueror.  England  had  lost  its  delight,  its( 
pleasant  comeliness,  and  even  half  its  soul.  Nothing  could 
correspond  to  .such  a  case,  but  a  national  groan,  as  of  a 
half-expiring  kingdom,  ready  almost  to  breathe  its  last,  and 
give  up  the  ghost. 

It  must  be  confessed,  our  just  tribute  to  the  memory  of 
our  admirable  queen  can  never  be  said  to  be  fully  paid; 
nor  can  this  discourse  leave  out  occasional  reflections  that 
may  be  of  this  import.  But  my  present  design  is  to  en- 
deavour our  minds  may  be  drawn  upwards,  and  to  make 
that  improvement  of  this  mo.st  instructive  providence,  unto 
which  this  chosen  text  will  direct.  Not  to  entertain  you. 
with  her  character,  and  praises  (for  it  is  the  same  thing  to) 
characterize,  and  to  praise  her :)  that  part  is  performed  in 
divers  excellpnt  discourses,  v,-hich  I  have  read,  as  I  believe 
many  of  you  have,  and  I  hope  with  fruit  as  well  as  appro- 
bation; and  (as  there  is  cause)  with  great  admiration  of 
the  Divine  goodness,  that  so  illustriously  shone  forth  in 
her,  and  that  vouchsafed,  so  long,  to  intrust  the  people  of 
England  with  so  rare  a  jewel,  whose  lustre  was  yet  ex- 
ceeded by  its  real  virtues.  By  which  also  we  may  make 
our  estimate  of  the  displeasure  wherewith  it  is  so  soon 
withdrawn,  and  caught  away  from  us,  so  as  to  entertain 
the  age  (as  our  divine  Herbert)  with — a  mirth  bnt  opened, 
and  shid  np  again — a  burning  and  a  shining  light,  (for  so 
she  also  was  in  a  true  sense,  and  in  her  proper  sphere,)  in 
the  light  whereof  we  rejoiced  but  a  season. 

But  every  such  providence  hath  its  dark  side  and  its 
bright.  View  it  downward  as  it  looks  upon  us  who  re- 
main beneath,  and  we  behold  blackness,  and  darkness,  and 
a  horrible  tempest.  Such  a  state  of  things  we  may  fear 
nur  queen  hath  left  unto  us  who  stay  below,  while  we  do 
so.  But  look  we  upon  it  upwards,  whither  she  is  ascended, 
and  whither  we  are  professedly  tending,  and  are  in  some 
.sort  come,  if  we  be  followers  of  them  who  through  faitn 
and  patience  have  inherited  the  promises;  and  we  find  'tis 
to  mount  Sion,  End  unto  the  city  of  the  living  God,  the 
heavenly  Jerusalem,  and  to  an  innumerable  company  of 
angels,  to  the  general  assembly  and  church  of  the  first- 
born, which  are  written  in  heaven,  and  to  God  the  Judge 
of  all,  and  to  the  spirits  of  just  men  made  perfect.  And 
hither  (that  we  n;  ay  fetch  instruction  out  of  terror,  out  of 
the  eater  meat,  and  life  out  of  death)  let  us  bend  and  apply 
ourselves. 

We  have  had  a  mournful  .sad  solemnity  and  assembly, 
though  decentiv  pompous  and  great;  England's  glory  clad 
in  sables,  and  gliti  ering  in  a  cloud.  But  now  let  us  lift  up 
our  eye,  and  endea  vour  it  may  penetrate  through  this  dark- 
ness, and  behold  tne  glorious  spectacle  which  this  context 
presents  us  with.  Funeral  solemnities,  even  for  pious  and 
holy  persons,  and  that  were  of  greatest  use  in  the  world, 
are  dull  and  gloomy  spectacles,  if  ihey  are  only  considered  | 
in  their  retrospection,  without  p'ospect:  or  if  they  only 
solemnize  their  exit  out  of  this  world  of  ours,  but  be  i 
understood  to  have  no  reference  to  their  ascent  and  entrance 
into  the  regions  of  immortality  and  bliss  above.  And, 
without  this,  we  see  ourselves  outdone  by  the  Egyptians 
themselves,  wi  h  whom  their  funeral  apparatus  had  refer- 
ence to  a  subsequent  immorialily. 

These  words  are  allusive,  and  promiscuously  refer,  partly 
to  t'iiinss  known  and  famous  among  the  Greeks,  but  are 
mere  principallyaccommodated  to  theseChristianlsraelites, 
or  Hebrews,  to  whom  they  are  writ  (and  in  a  scheme  of 
speech,  familiar  and  well  known  to  them)  have  respoct  to 
their  passage  out  of  Egypt  (as  the  3d  and  4th  chaptTs  of 
this  epistle  also  have)  towards  the  land  of  their  promised 
c  Plin.  Panes.  d  Sen.  Trsf. 


1014 


HEAVEN  A  STATE  OF  PERFECTION. 


inheritance,  whereof  the  remains  of  their  venerable  ances- 
tor and  head,  holy  Jacob,  or  Israel,  had  by  divine  instinct 
and  direction,  in  that  mentioned  solemn  funeral  procession, 
been  conveyed  before,  to  take  a  sort  of  typical  and  pro- 
phetical prepossession  of  it  for  them.  They  are  in  the 
whole  a  figure,  an  allegory,  which  is  expounded,  Gal.  iii. 
In  their  way  to  their  terrestrial  Canaan,  this  people  come 
to  mount  Sinai.  The  emblem  of  their  Jewish  church 
slate,  imder  rigorous  severities,  which  they  were  to  pass 
from ;  and  so  shall  we.  The  text  expresses  what  they  were 
come  and  were  tending  to,  the  representation  whereof  hath 
a  double  reference,  intermediate  to  the  state  and  constitu- 
tion of  the  Christian  church,  and  final  to  the  heavenly 
stale ;  the  former  being  both  a  resemblance  and  some  de- 
gree of  the  latter. 

Ye  are  come  (sailh  he)  to  mount  Sion,  the  seat  of  the 
sacred. temple,  the  shechinah,  the  habitation  of  the  Divine 
presence,  not  ambulatory,  as  the  tabernacle  was,  while  they 
were  journeying  through  the  wilderness,  but  the  fixed 
residence  of  the  eternal  King,  where  the  order  of  worship 
was  to  be  continued,  to  the  fulness  of  time ;  as  afterwards 
in  the  Christian  church  it  was  to  be  permanent  and  un- 
changed to  the  end  of  time;  and  in  the  heavenly  state 
unalterable  and  eternal.  And  here,  in  opposition  to  the 
case  at  mount  Sinai,  where  the  people  were  to  slay  beneath 
the  mount,'^  (whereas  they  were  to  go  up  to  the  house  of 
God,  on  mount  Sion,)  they  are  now  to  ascend,  and  be  higher 
than  heaven,  as  their  glorious  Head  and  Lord  is  said  to 
be,  Heb.  vii.  26.  to  the  city  of  the  living  God,  the  heavenly 
Jerusalem,  to  signify  the  vicinity  wherein  God  will  have 
his  people  be  to  him,  as  Jerusalem  was  to  Sion,  their 
houses  and  dwellings  being  near  to  his  own,  the  city  to 
the  temple.f  And  this  passage  may  also  look  back  upon 
their  former  slate;  whereas  they  had  heretofore  nothing 
but  wilderness,  they  had  now  a  city.  To  which  that  also 
agrees,  Heb.  x.  16.  Their  earlier  progenitors  were  wander- 
ers and  strangers  even  in  Canaan  itself,  but  now  God  had 
prepared  for  them  a  city  in  the  heavenly  Canaan,  as  before 
he  did  in  the  earthly.  But  lest  their  minds  should  stay  in 
the  externa!  sign,  he  lets  them  know  he  means  the  heavenly 
Jerusalem,  ;.  e.  the  Christian  church,  which  was  the  king- 
dom of  heaven  begun;  and  heaven  itself,  as  being  that 
kingdom,  in  its  final  and  consummate  state.  To  an  in- 
numerable company  of  angels,  fiufmiui,  which,  though  in 
the  singular  it  signifies  a  definite  number,  being  here  put 
plurally,  may  well  be  understood  to  signify  indefinitely  a 
numberless  multitude :  or  whereas  some  selected  squa- 
drons might  only  attend  the  .solemnity  of  giving  the  law 
at  mountSinai,  here  is  the  whole  heavenly  host,  whose 
stated  office  it  is  to  guard  the  church  below,  and  worship 
the  Majesty  of  heaven  above.  To  the  general  assembly,  the 
ira>.!iyi.pit  the  glorious  consessus  of  all  orders  of  blessed 
spirits ;  which  as  it  may  be  supposed  constant,  at  all  times, 
so  is  as  supposable  to  be  more  frequented  and  solemn  at 
some,  and  whither  any  may  resort,  as  quick  as  the  glance 
of  an  eye  or  a  thought;  and  perhaps  do  at  appointed 
seasons,  .so  as  to  make  more  solemn  appearances  before  the 
throne  of  God,  as  the  laws  and  usages  of  that  blessed 
world  shall  require.  And  we  may  well  understand  here  an 
allusion  to  the  appointed  times,  at  which  there  was  a  resort 
from  all  parts  of  Judea  to  Jerusalem;  and  as  in  the 
Christian  church  are,  at  set  seasons,  more  numerous  and 
solemn  assemblies.  Here  may  also  be  an  allusion  to  the 
Panathenaica,  the  more  general  conventions  of  all  the 
people  of  Athens,  upon  some  solemn  occasions,  which  were 
wont  to  be  called  Ttavnyvpii.  These  can  be  referred  to  but 
as  faint  resemblances  and  shadows  (whether  they  were  the 
Jewish  or  the  Grecian  assemblies)  of  this  universal  con- 
vention, that  fills  the  vast  expanse  of  heaven  ;  in  compa- 
rison whereof  not  only  this  little  earth  of  ours,  but  the 
whole  vortice  to  which  it  belongs,  can  be  considered  but 
a.s  a  very  minute  spot  or  point.  The  inhabitants  that 
people  those  immense,  pure,  and  bright  regions,  in  their 
grand,  slated,  solemn  assembly,  make  the  term  to  which 
holy  souls,  ascending  from  among  us,  are  continually 
coming.  And  here  with  what  ineffable  pleasure  must  these 
pure  celestial  intelligences,  all  filled  with  light,  wisdom, 
life,  benignity,  love,  and  joy,  converse  with  one  another; 
behold,  reverence,  love,  worship,  and  enjoy  their  sovereign 

e  'Ai'tiircpoi  t3v  ovpavov.  Chrys.  in  loc. 


Lord,  displaying  his  glory  perpetually  before  them,  and 
making  his  rich  immense  goodness  diffuse  itself,  and  flow 
in  rivers  of  pleasure  most  copiously  among  them  ! 

The  church  of  the  first-born  written  in  heaven.  These 
all  constitute  but  one  church,  of  whatsoever  orders  those 
blessed  spirits  are.  And  they  are  all  said  to  be  first-born, 
the  church  here  meant  consisting  only  of  such,  in  whom 
the  divine  life,  or  the  holy  living  image  of  God,  hath  place; 
they  having  all  the  privileges  which  did  belong  to  the  first- 
born, the  inheritance,  the  principality,  and  the  priesthood: 
for  all  God's  sons  are  also  heirs,  Rom.  viii.  17.  And  they 
are  all  made  kings  and  priests,  (Rev.  i.  6.)  having  all 
their  crowns,  which  they  often  cast  down  before  the  su- 
preme King ;  and  their  employment  being  perpetual  obla- 
tion of  praise,  adoration,  and  all  possible  acknowledgments 
to  him.  They  are  all  of  excellent  dignity,  and  every  one 
enrolled  so  that  none  have  a  place  there,  by  oversight, 
casualty,  or  intrusion.  We  must  here  understand  an  al- 
lusion to  what  citizens  need  not  be  told,  the  known  custom 
of  registering  such  as  were  civitate  donali,  or  made  free. 

And  to  God  the  Judge  of  all.  This  may  have  reference 
to  that  office  of  the  judge  in  the  Olympic  concertations,  to 
whom  it  belonged  to  determine  who  were  victors,  and  to 
whom  the  garlands  or  crowns  were  justly  due.  Here  the 
privilege  is,  that  they  whose  cause  is  to  be  tried,  are  sure 
of  righteous  judgment,  and  that  they  may  approach  the 
enthroned  Majesty  of  heaven  itself  None  of  them  are 
denied  liberty  of  access  to  the  throne  of  glory  above,  as  in 
the  Christian  church  none  are  to  the  throne  of  grace  below. 

And  to  the  spirits  of  just  men  made  perfect.  This 
shows  they  all  make  but  one  church,  even  such  spirits  as 
have  dwelt  in  flesh,  being  received  into  the  communion  of 
those  whose  dwelling  never  was  with  flesh.  And,  in  the 
mean  time,  those  that  yet  continue  in  these  low  earthly 
stations,  as  soon  as  the  principles  of  the  divine  life  have 
place  in  them,  belong,  and  are  related,  to  that  glorious 
community;  for  they  are  said  to  be  already  come  thereto, 
and  all  together  compose  but  one  family.  For  there  is  but 
one  paterfamilias,  of  whom  the  whole  family  in  heaven 
and  earth  is  said  to  be  named,  Ephes.  iii.  15.  Now  for 
the  encouragement  of  Christians  unto  a  faithful  perseve- 
rance, through  all  the  difficulties  of  this  their  present  con- 
flicting, imperfect  state,  is  this  glorious  representation  made 
of  the  bles.sed  issue  their  labours  and  sufferings  shall  have 
at  last.  Whither  they  shall  be  gathered  at  the  finishing  of 
their  course,  and  how  God-like,  how  worthy  of  himself,  the 
end  shall  be,  into  which  he  will  run  up  all  things,  when  the 
state  of  probation  and  preparation  is  over  with  his  intelli- 
gent creatures,  and  the  stable,  permanent,  eternal  state 
comes  to  take  place;  which,  because  it  is  final,  can  admit 
no  more  changes,  and  because  it  is  perfect,  can  no  more 
need  any.  Hither  Christians  are  to  come,  and  in  some 
sense  the  sincere  are  said  to  be  come  already.  And  now 
upon  this  part  of  the  term  of  their  access,  viz.  that  they 
are  come  to  "  the  spirits  of  the  just  made  perfect,"  we  are 
to  stay  awhile,  and  shall  consider, 

I.  The  perfection  the  spirits  of  the  just  do  finally  arrive 
to,  in  their  future  state. 

II.  In  what  sense  sincere  Christians,  in  their  present 
state,  can  be  said  to  be  come  to  them,  who  are  so  made 
perfect.  .       . 

I.  For  the  former  of  these,  we  may  easily  admit  this 
being  made  perfect  to  be  an  agonistical  phra.se,  as  some  of 
great  note  and  worth  have  expounded  it ;  and  unto  which 
that  in  the  beginning  of  this  chapter,  of  running  the  race 
set  before  us,  (q.  d.  the  way  laid  out  between  the  lines  on 
each  hand,)  doth  plainly  lead  us.  But  it  should  hereupon 
be  remote  from  us  to  think,  that  a  mere  relative  dignity,  or 
any  external  honours,  are  the  things  we  must  principally 
understand  to  be  conferred,  or  which  these  adepti  must  be 
now  thought  to  have  obtained.  'Tis  a  real,  inward,  sub- 
jective perfection,  by  which  they  all  become  most  excellent 
creatures,  that  mustbe  chiefly  meant.  Perfection,  taken  in 
the  moral  sense,  doth,  in  the  language  of  the  Holy  Scrip- 
tures, contain  a  threefold  gradation. 

First,  At  the  lowest,  sincerity ;  as  when  our  Saviour  pro- 
poses to  that  querist,  Man:'xix.  21.  If  he  would  be  per- 
fect, to  sell  all  he  had,  and  give  to  the  poor,  following  him, 
■svith  the  expectation  of  no  other  recompense  but  of  a  trea- 

f  'Bvei  £/)f?uos  ctfTovda  KoXii.  Id.  ibid. 


HEAVEN  A  STATE  OF  PERFECTION. 


sure  in  heaven.  If  a  man's  soul  be  not  in  a  disposition  to 
comport  with  such  terms,  upon  a  sufficient  signification  of 
our  Lord's  pleasure,  that  he  shall  now  do  so;  or  if  at  any 
time  this  be  the  case,  that  he  must  either  forego  all  this 
world,  and  even  life  itself,  or  else  renounce  Christ  and 
Christianity ;  he  is  not  yet  in  a  right  posture  toward  his 
last  end.  He  hath  not  taken  the  Lord  for  his  God,  and 
best  good  ;  his  heart  more  strongly  adheres  to  this  present 
world.  But  if  he  have  arrived  hither,  which  is  his  first 
step,  resolving  upon  his  true  and  right  end,  which  he  will 
supremely  pursue,  against  whatsoever  competition  of  less 
valuable  things ;  he  is  nov/,  in  the  lowest  sense,  perfect, 
i.  e.  a  resolved,  thorough  Christian. 

Secondly,  An  emiagnt  improvement,  greater  maturity  in 
divine  knowledge,  anTaTrother  Christian  virtues.  As 
when  the  apo.stle,  blaming  the  slower  progress  of  the  Chris- 
tian Hebrews,  chap.  V.  13,  14,  that  they  were  yet  so  un- 
skilful in  the  word  of  righteousness,  and  only  capable  of 
milk,  not  the  strong  meat  fit  for  persons  come  to  a  more 
grown  age,  nor  had  their  senses  as  yet  well  exercised,  &e. 
he  exhorts  them,  chap.  vi.  1.  leaving  the  first  principles  of 
the  Christian  doctrine,  to  go  on  to  perfection. 

The  third  is  the  consummate  state  of  a  Christian  ;  so  is  a 
perfect  man  expounded  by  fieiiig  come  to  the  measure  of 
the  stature  of  the  fulness  of  Christ.  Thai  slate,  to  which 
all  gifts  given  by  our  ascended,  conquering,  crowned  Re- 
deemer ;  the  whole  Gospel,  the  aposlolate,  the  entire  mi- 
nistry, the  whole  frame  and  constitution  of  the  Christian 
church,  all  evangelical  truths  and  institutions,  with  what- 
soever illuminations  and  influences  we  can  suppose  super- 
added to  all  these,  have  ultimate  and  final  reference  And 
the  state  to  which  all  shall  come,  (Eph.  iv.  8—13.)  is 
this  most  perfect  slate,  in  respect  whereof  the  apostle  says 
of  himself,  that  he  had  not  yet  attained,  nor  was  already 
perfect,  Phil.  iii.  12.  I  do  not  reckon  the  mere  natural 
perfection,  either  of  the  inner  or  outer  man,  to  be  here  ne- 
cessarily excluded  ;  but  that  the  moral  is  chiefly  intended, 
and  of  that  the  ultimate  consummative  degrees,  still  re- 
serving room  for  such  additions  as  will  follow  the  final 
judgment. 

And  I  doubt  'tis  not  enough  considered,  how  much  the 
felicity  of  the  future  state  depends  upon  such  perfection  of 
the  subject  of  it.  Concerning  the  object  of  felicity  we  are 
agreed  it  can  be  no  other  than  the  blessed  God  himself,  the 
all-comprehending  good,  fully  adequate  to  the  highesl'and 
most  enlarged  reasonable  desires.  But  the  contemperalion 
of  our  faculties  to  the  holy,  blissful  object,  is  so  necessary 
to  our  satisfying  fruition,  that  without  that  we  are  no  more 
capable  thereof,  than  a  brute  of  the  festivities  of  a  quaint 
oration,  or  a  stone  of  the  relishes  of  the  most  pleasant  meats 
and  drinks.  That  meetness,  which  the  apostle  speaks  of 
Col.  i.  12.  To  be  partakers  ofthe  inheritance  ofthesainls  in 
light ;  IS  of  no  small  importance  to  our  participation  itself 
We  are  too  apt  to  fill  our  minds  with  ideas  of  a  heaven 
made  up  of  external,  out-side  glories,  forgetting  we  must 
have  the  kingdom  of  God  within  us,  hereafter,  in  its  perfect 
as  well  as  here,  in  its  initial  state ;  a  kingdom  that  consists 
in  righteousness,  first,  a  universal  holy  rectitude  of  all  our 
powers ;  then  consequently  in  peace,  and  joy.  The  perfect 
cure  of  all  the  distempers  of  our  spirits,  and  a  confirmed 
most  perfectly  happy  temper,  is  of  most  absolute  necessity 
to  the  blessedness  of  the  heavenly  slate  ;  and  without  it 
any  imagined  external  glory  will  signify  no  more  to  our 
satisfaction,  than  rich  and  gorgeous  apparel  can  give  the 
desired  content  and  ease  to  an  ulcerous  diseased  body  ■  or 
(as  the  smoralist  speaks)  a  diadem  to  an  aching  head  a  "ay 
slipper  to  a  pained  foot,  or  a  gold  ring  to  a  sore  finger 

Let  a  soul  be  supposed  actually  adjoined  to  that  glo- 
rious assembly  and  church  above,  that  is  yet  unacquainted? 
with  God,  strange,  and  disafltcted  to  him,  alienated  fromj 
the  divine  life,  still  carnally  minded,  loving  most,  and  look-i 
ing  back  with  a  lingering  eye  toward,  this  present  world! 
and  state  of  things,  full  of  pride,  haughiiness,  and  self-mag- 
nifying thoughts,  of  envy,  wrath,  hatred,  contentiousness 
deceit,  guilefulness,  and  dissimulation,  filled  with  ravenous 
lusts,  and  inordinate,  insatiable  desires  after  impossible 
things;  such  a  soul  will  only  seem  to  have  mistaken  its 
way,  place,  state,  and  company,  and  can  only  be  a  fit  asso- 
ciate for  devils,  and  infernal  spirits.     Its  condition  would 

g  Plutar. 


he  equally  unea.sy  to  itself,  and  all  about  it;  the  outrage  of 
Its  own  lusts  and  passions  would  create  to  it  a  hell,  iii  the 
mid.st  of  heaven,  and  be  to  it  as  a  thousand  devils,  both 
for  wickedness,  and  for  torment. 

But  to  give  you  a  summary  of  this  internal  perfection  of 
the  spiriis  of  just  men,  in  Iheir  most  perfect  stale,  I  cannot 
give  you  a  fuller  and  more  comprehensive  one  than  is  ex- 
pressed in  those  few  words,  1  John  iii.  3.  We  shall  be  like 
him,  for  we  shall  see  him  as  he  is.  Where  are  two  things 
conjoined,  that  together  express  the  perfect  slate  of  these 
blessed  spirits— likeness  to  God,  and  the  vision  of  him. 

And  these  two  are  so  connected,  as  lo  admit  of  a  two- 
fold reference  each  to  other ;  eiiher  that  this  likeness  to 
God  be  considered  as  preparative  for  the  vision  of  him,  and 
so  that  ihe  latter  Vvords  be  considered  as  an  argument  of 
the  former,  t'!>.  that  because  it  is  designed  we  shall  live  in 
the  perpetual  vision  of  God,  it  is  therefore  necessary  we 
should  be  like  him,  without  which  we  can  be  no  way  ca- 
pable of  such  a  sight,  or  of  beholding  so  bright  a  glory.  Or 
else,  that  the  vision  of  God  be  perpetually  productive  of 
this  likeness  to  him;  and  so  that  the  latter  words  be  un- 
derstood not  only  to  contain  an  argument,  whence  we  may 
conclude  this  likeness  must  be,  but  also  lo  express  the  im- 
mediate cause  by  which  it  is.  As  the  form  of  expression 
will  admit  either  of  these  references,  so  I  doubt  not  the  na- 
ture of  the  thing  will  require  that  we  take  them  in  both. 
There  could  be  no  such  vision  of  God  as  is  here  meant,  if 
there  werenot  somepreviouslikenessto  him,  in  our  former 
state.  And  when,  in  our  final  slate,  we  are  first  admitted 
lo  that  beatific  glorious  vision,  by  that  means,  we  may 
reasonably  understand  will  ensue  the  perfection  of  that 
likeness.  Whereof  also  it  is  to  be  considered,  that  vision 
(which  spoken  of  the  mind  is  knowledge)  must  not  only  be 
taken  for  a  cause,  but  a  pari;  for  the  image  of  God  is  at 
first  renewed  (and  with  equal  reason  must  be  supposed  at 
last  perfected)  in  knowledge.  Col.  iii.  10. 

This  image  or  likeness  of  God  therefore,  if  we  consider 
the  natural  order  of  working  upon  an  intelligent  subject, 
mu.st,  aslo  that  partof  it  which  hath  its  seal  in  the  mind  or 
understanding  faculty,  be  caused  by  the  immediate  irra- 
diation ofthe  divine  light  and  glory 'upon  that,  and  be  the 
cau.se  of  the  rest.  But  both  together  are  the  inherent  sub- 
jective perfection  of  these  blessed  spirits  of  the  just,  and 
comprehend  all  that  belongs  to  this  their  moral  perfection  ; 
the  latter  being  itself  also  virtually  comprehended  in  the 
former. 

The  vision  of  God  therefore,  or  their  perfect  knowledge 
of  him,  with  whom  Ihey  must  ever  have  most  of  all  to  doj 
as  the  principal  object  ci  their  fruition  and  enjoyment', 
must  be  the  primary  and  the  leading  thing  in  this  their 
perfection  ,  for  no  doubt  it  is  that  perfection  which  directly 
concerns  their  ullimate  satisfaction  and  blessedness,  which 
is  here  intended,  with  which  their  eternal  employment  is 
most  conjunct  and  complicated,  as  we  shall  after  .see.  They 
enjoy  and  adore  the  same  blessed  object  at  once,  and  in 
doing  the  one,  do  the  other.  And  besides  the  knowledge  of 
him  there  must  be  by  his  beams,  and  in  his  light,  (Psalm 
xxxvi.  9.)  the  perfect  knowledge  of  all  that  it  is  needful  or 
requisite  they  should  know;  without  which,  since  all  their 
enjoyments  in  the  heavenly  state  mast  be  in  iheir  first  rise 
intellectual,  'twould  be  impossible  they  should  ever  per- 
fectly enjoy  any  thing  at  all.  And  that  this  perfection  of 
just  men's  spiritsis  intended  to  be  summarily  comprehend- 
ed in  the  perfection  of  their  knowledge,  is  more  than  inti- 
maled,  by  that  series  of  discourse  which  we  find,  1  Cor. 
xiii.9— 12.  The  apostle,  comparing  the  imperfection  of  our 
present,  with  the  perfection  of  our  future  stale,  snmsupall 
in  this.  That  we  know  now  but  in  part,  and  that  then  we 
shall  know  as  we  are  known.  But  the  perfection  of  this 
knowledge  he  .seems  more  to  state  in  the  manner  of  know- 
ing,  than  in  the  extent  and  compass  of  the  things  known. 
That  in  this  latter  respect  it  may  admit  of  increase,  they 
cannot  doubt  who  consider  the  fiiiite  capacity  of  a  creaie'd 
mind,  and  the  mighty  advantages  we  shall  have  for  con- 
tinual improvement,  both  from  the  clear  discovery  of 
things,  in  that  bright  and  glorious  light,  and  from  the  re- 
ceptiveness  of  our  enlarged  and  most  apprehensive  minds. 
But  that  state  can  admit  of  no  culpable  ignorance,  nor  of 
any  that  shall  more  infer  infelicity,  than  include  sin. 


V)16 


HEAVEN  A  STATE  OF  PERFECTION. 


Therefore  now  to  speak  more  distinctly,  We  take  this 
perfection  of  the  spirits  of  the  just  to  be  principally  meant 
of  their  moral  perfection,  suchjis  excludes  ilLiin^and  all 
misery  •  as~morality  comprehends  and  connects  together 
sanctity  the  goodness  of  the  means,  and  felicity,  the 
goodness  of  the  end  ;  the  former  most  directly,  but  most 
certainly,  inferring  the  latter.  If  therefore  we  say  this  is 
their  sinless  perfection,  we  say  all  that  the  case  requires. 
In  that  it  is  said  to  be  the  perfection  of  spirits,  it  must  in- 
deed suppose  all  that  natural  perfection  which  belongs  to 
such  a  sort  of  creatures,  as  such,  in  their  own  kind.  But 
inasmuch  as  the  specification  is  added,  (of  the  just,)  'tis 
their  moral  peifection,  or  most  perfectly  holy  rectitude, 
from  which  their  bles.sedness  is  inseparable,  that  seems 
ultimately  intended.  But  now  whereas  this  their  ultimate 
perfection  hath  been  said  to  be  virtually  contained  and 
summed  up  in  knowledge,  we  are  hereupon  to  consider 
how  this  may  appear  to  be  a  complete  summary  ot  all  such 
perfection.  And  nothing  can  more  evidently  appear,  if 
iyou  join  together— the  true  matter  or  object,  and  right 
Snanner  or  nature,  of  this  knowledge. 

1.  The  true  and  properjahject  of  it  must  be,  not  iminc 
scibile,  but  whatsoever  they  can  be  obliged  or  concerned  to 
know,  or  that  is  requisite  to  their  duty  and  felicity;  all 
that  lies  within  their  compass,  as  they  are  creatures,  that 
in  such  a  distinct  sphere,  or  in  their  own  proper  order,  are 
to  correspond  to  the  ends  of  their  creation,  i.  e.  to  glorify 
the  Author  of  their  beings,  and  be  happy  in  him.  Infinite 
knowledge  belongs  not  to  them,  is  not  competent  to  their 
nature,  nor  necessary  either  to  their  employment,  or  to 
their  blessedness,  in  the  heavenly  stale.  Whatsoever 
knowledge  is  requisite  to  these  ends,  will  be  included  m 
this  their  final  perfection. 

It  is,  by  the  way,  to  be  observed  how  this  matter  is  ex- 
pressed made  perfect,  which  signifies  our  arriving  to  this 
perfection  out  of  an  imperfect  state.  We  were  created 
with  an  original  perfection,  sufficient  to  a  state  of  proba- 
tion. By  our  apostacy  we  became  sinfully  imperfect,  all 
have  sinned,  and  come  short  of  the  glory  of  God,  Rom. 
iii.  23.  We  have  been  put  upon  a  new  trial  by  our  Re- 
deemer. Their  perfection,  who  have  run  out  their  course, 
is,  by  the  grace  of  God,  and  by  his  methods,  restored,  and 
improved  to  its  just  pitch.  They  are  now,  their  trial  being 
over,  set  in  a  consummate  rectitude  towards  the  ends  of 
their  creation  ;  and  herein  are  endowed  with  all  the  know- 
ledge they  need,  vie.  of  such  things  as,  in  reference  to 
those  ends,  they  can  any  way  be  concerned  with. 

With  the  blessed  God  himself  they  are  most  of  all  con- 
fcerned,  for  him  they  are  eternally  to  adore  and  enjoy. 
J  Therefore  that  their  perfection  should  be  virtually  included 
in  divine  knowledge,  is  congruous  to  the  state  of  their  case, 
and  to  the  language  of  the  Holy  Scriptures ;  which  ex- 
presses their  most  perfect  state  bv  the  vision  of  God,  in 
the  mentioned  1  John  iii.  2.  and  Matl.  v.  8.  Heb.  xii.  14, 
iS,c.  Which  phrase  is  not  borrowed  from  the  sight  of  the 
eye,  and  transferred  to  that  of  the  mind,  at  random,  or 
without  (most  probable)  design.  It  most  aptly  signifies 
the  great  facility  of  this  knowledge,  that  it  is  not  toilsome, 
there  is  little  labour  in  it,  'tis  not  such  as  requires  great 
pains;  it  is  but  intuition,  not  a  cautious,  wary  ratiocina- 
tion, wherein  we  use  to  be  very  solicitous,  lest  we  draw 
any  irregular  or  untrue  consequences.  We  do  very  easily, 
and  on  the  sudden,  without  suspicion,  or  fear  of  error, 
only  behold  what  is  offered  to  our  view.  This  is  a  great 
perfection  of  mind  with  these  blessed  spirits,  to  be  capable 
of  knowing  the  greatest  things  so  easily  and  so  soon,  to 
know  bv  se'eing.  And  their  aptne.ss  hereto  is  a  moral  per- 
fection,'for  the  clearness  of  the  discovery  infers  their  greater 
obligation  to  attend,  and  not  to  divert  from  what  shall  cost 
them  so  little.  The  blessed  God's  manifestation  of  him- 
self, in  that  brightest  and  most  glorious  light,  is  not  only 
evidently  supposed,  for  in  his  light  only  can  we  see  light, 
(Psal.  x'xxvi.  9.)  but  it  is  emphatically  expressed  in  the 
before-mentioned  text,  1  Cor.  xiii.  12.  of  seeing  face  to 
face  ;  which  signifies,  on  his  part,  gracious  vouchsafement, 
his  offering  his  blessed  face  to  view,  that  he  hides  it  not, 
nor  turns  it  away,  as  here  sometimes  he  doth,  in  just  dis- 
pleasure. And  his  face  means  even  his  most  conspicuous 
glory,  such  as,  in  this  state  of  mortality,  'twould  be  mortal 
to  us  to  behold;  for  no  man,   not  so  divine  a  man  as 


Moses  himself,  could  see  his  face  and  live.  And  it  signi- 
fies, on  their  part  who  are  thus  made  perfect,  their  applying 
and  turning  their  face  towards  his,  viz.  that  they  see  not 
casually,  or  by  fortuitous  glances,  but  eye  to  eye,  by  direct 
and  most  voluntary  intuition  ;  which  therefore,  on  their 
part,  implies  moral  perfection,  the  will  directing  and  com- 
manding the  eye,  and  upon  unexpressible  relishes  of  joy 
and  pleasure  forbidding  its  diversion,  holds  it  steady  and 
intent.  Here  our  ignorance  of  God  is  culpable,  being 
voluntary,  not  liking  to  retain  him  in  our  knowledge,  Rom. 
i.  28.  There  our  knowledge  is  inculpable  and  sinless, 
being  chosen,  purposed,  and  always,  principally,  for  its 
most  proper  ends,  the  perfect  adoration  and  fruition  of  the 
blessed  object  we  so  fixedly  behold,  and  so  earnestly  covet 
to  know. 

'Tis  also  fit  to  be  noted,  that  the  very  fruition  of  the 
blessed  God  itself,  which  the  Holy  Scripture  includes  in 
our  vision  of  him,  is  not  only  our  very  blessedness  itself, 
but  it  is  our  duty  too.  It  is  a  thing  enjoined  us,  and  com- 
prehended in  that  first  and  great  commandment,  Thou 
Shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  soul, 
and  might,  and  mind  ;  which  who  can  perfectly  do,  with- 
out a  coinplacential  acquiescence,  and  final  rest  of  their 
will  in  him,  as  the  best,  the  most  perfect,  and  all-compre- 
hending goodi  And  hereupon,  though  we  are  wont  to 
distinguish  our  glorifying  God,  and  enjoying  him ;  they 
are  most  manifestly  coincident,  and  but  notionally  dis- 
tinct. For  in  this  our  fruitive  acquiescence  of  will  in  him 
stands  our  highest  veneration,  our  most  practical,  most 
significant  acknowledgment  and  testimony  concerninghim, 
as  the  highest,  the  most  complete,  and  most  absolutely 
perfect  good ;  in  that  we  seek  no  further,  but  take  up  our 
final  rest  in  him.  This  is  to  give  him  the  proper  glory  of 
his  Godhead,  to  glorify  him  as  God.  And  therefore  this 
being  the  fullest  sense  of  that  great  and  summary  com- 
mand, It  is  only  a  commanding  us  to  be  happy.  As,  on 
the  other  hand,  the  misery  of  the  intelligent  creature  is  his 
greatest  and  most  injurious  iniquity,  an  aversion  of  will 
from  the  blessed  God,  a  testimony  against  him  as  none  of 
the  best  good,  and  the  greatest  indignity  which  created 
nature  can  put  upon  him,  who  is  goodness  itself  Thus 
then  is  the  knowledge  or  vision  of  God,  even  as  it  is  frui- 
tive, a  moral  perfection.  But  the  divine  knowledge,  more 
at  large,  of  these  holy  spirits,  though  it  be  principally  con- 
versant about  God,  as  its  noblest  object,  excludes  not 
their  applying  their  minds  to  other  objects  too,  according 
to  their  concernment  with  them.    And  yet, 

2.  How  aptly  this  perfection  is  included  in  such  know- 
ledge, will  further  appear,  if  you  consider  the  mann_er  of 
knfijjMig,  or  the  special  nature  and  kind  of  this  vision  or 
knowledge,  viz.  that  it  is  not  that  slight,  ineffectual,  merely 
notional,  insipid  knowledge,  which  unregenerate  minds  are 
now  wont  to  have  of  the  most  evident  truths  ;  viz.  that,  for 
instance,  that  God  is  the  most  excellent,  the  most  perfect, 
the  most  desirable,  as  well  as  the  most  adorable  good; 
which  knowledge,  because  it  answers  not  the  true  end  of 
divine  knowledge,  is  called  ignorance;  whereupon  they 
are  said  to  be  alienated  from  ihe  life  of  God,  through  the 
ignorance  that  is  in  them,  Ephes.  iv.  18.  But  that  igno- 
rance is  paraphrased  by  blindness  of  heart,  i.  c.  a  most  per- 
fectly voluntary  and  chosen  ignorance,  founded  in  aversion 
of  will.  And  elsewhere,  (Jer.  ix.  3—6.)  by  a  refusing 
to  know  God,  a  saying  to  him,  Depart  from  us,  we  desire 
not  the  knowledge  of  thy  ways,  Job  xxi.  14.  Whereupoii 
the  light  that  is  in  such  is  said  to  be  very  darkness,  and 
then  how  great  is  that  darkness  !  Matt.  vi.  23. 

This  knowledge,  or  vision,  now  in  perfection,  is  most 
deeplv  and  inwardly  penetrative,  efficacious,and  transform- 
ing, admits  a  light  which  spreads  and  transfuses  iLself 
through  the  whole  soul.  So  it  is,  at  first,  in  every  truly 
regenerate  spirit ;  whereby  such  a  one  is  begotten  "I'o  "'e 
Divine  likeness,  his  image  is  impressed  upon  it,  which,  as 
hath  been  noted,  is  said  to  be  renewed  lu  knowledge,  Col. 
iii.  10.  So  that,  as  by  .solemn  message  to  the  s^ns  ol  men, 
God  is  declared  to  be  pure  light,  1  John  i.  5.  This  then  is 
the  message  which  we  have  heard  of  him,  and  declare  to 
you,  that  God  is  light,  and  with  him  is  no  darkness  at 
all.  And  as  he  is  the  original,  the  paternal  light  the 
Father  of  lights,  (James  i.  17.)  so  they  that  are  horn  of  him 
are  said  to  be  light  itself,  and  the  children  of  light.     Ye 


ll/yAArw<A>f  ^  Vr  W-t-  u--^    ^  Y^)^' 


HEAVEN  A  STATE  OF  PERFECTION. 


.LiM^"^ 


were  darkness,  but  now  are  ye  light  in  the  Lord;  walk  as 
children  of  li§rht,  Eph.  v.  8.  And  they  are  therefore  said, 
as  the  sons  of  God,  to  shine  as  lights,  (Phil.  ii.  15.)  or  re- 
quired to  do  so  ;  for  the  words  bear  either  form.  This  so 
energetical,  efficacious  light,  is,  in  the  mentioned  texts, 
manifestly  intended  to  connote  holiness ;  as  it  doth  also, 
Rom.  xiii.  12.  which  the  antithesis  there  shows,  works 
of  darkness,  and  armour  of  light ;  and  in  many  other 
places. 

Accordingly  the  whole,  even  of  practical  religion  and 
godliness,  is  in  the  Holy  Scriptures  expressed  by  the 
knowledge  of  God,  2  Chron.  xxx.  22.  'Tis  signified  to 
be  in  its  own  nature  sanctifying,  and  inconsistent  with 
prevailing  sin,  (1  Cor.  xv.  34.)  in  which  they  that  live  are 
therefore  said  to  be  destitute  of  it,  who  are  also  upon  the 
same  account  said  not  to  have  had  any  sight  of  God ;  3 
John,  ver.  11.  He  that  sinneth  (the  word  is,  5  Kammurn;  a 
doer,  or  worker,  of  sin)  hath  not  seen  God.  The  light 
which  this  visicn  of  God  receives,  must  much  more,  in 
the  perfected  spirits  of  the  just,  be  supposed  so  prevalent 
and  victorious,  as  quite  to  have  chased  away  and  e.^pelled 
all  remainders  of  this  impure  darkness.  Every  such  spi- 
rit is  therefore  become  as  it  were  an  orb  of  purest,  most 
operative,  and  lively  light,  an  intellectual  and  self-actu- 
ating sun,  full  of  fervour  and  motive  power,  besides  mere 
light.  Whereupon  whatsoever  this  light  and  Imowledge 
discovers  it  is  fit  for  such  a  soul  to  be,  it  is  ;  and  fit  for  it 
to  do,  it  can  never  fail  to  do  it. 

Therefore  the  making  of  such  spirits  perfect  must  be 
understood,  in  greatest  part,  to  consist  in  restoring  the  or- 
der of  their  faculties  towards  each  other;  which  was  bro- 
ken by  the  apostacy  to  that  degree,  and  they  so  debilitated 
and  become  so  languid,  so  impotent  and  enfeebled,  that 
neither  could  the  one  faculty  lead,  nor  the  other  follow. 
Whence  light,  even  about  the  most  practical  and  the  most 
important  matters  imaginable,  true  notions,  right  senti- 
ments, signified  no  more  to  command,  to  govern,  to  form 
and  direct  the  inclinations  and  motions  of  the  soul ;  than 
if,  as  to  all  its  sentiments  about  these  matters,  you  did  put 
false  instead  of  true,  wrong  instead  of  right,  most  absurd, 
most  impossible,  instead  of  most  congruous,  most  neces- 
sary. Take,  for  instance,  the  idea  of  God,  let  it  be  sup- 
posed to  comprehend  (as  every  one  grants  it  doth,  whe- 
ther he  acknowledge  his  existence  or  no)  all  conceivable, 
all  possible  excellencies ;  that  it  means  an  infinite,  eter- 
nal, ever-living,  self-subsisting  being,  most  perfectly  in- 
telligent, wise,  true,  holy,  righteous,  powerful,  and  blessed, 
the  original  of  life,  being,  and  blessedness  to  the  creation, 
according  to  the  several  kinds,  natures,  and  capacities  of 
his  creatures,  the  supreme  and  sovereign  Lord  of  all,  to 
whom  it  belongs  to  govern  and  dispose  of  what  he  hath 
made,  of  most  immense  and  abounding  goodness  and  be- 
nignity, most  bountiful  to  the  indigent,  compa.ssionate  to 
the  miserable,  recoucileable  to  the  guilty,  propitious  to  the 
penitent,  most  complacentially  kind,  with  highest  delight, 
to  the  holy  and  the  good,  severe  only  to  the  obstinately 
impenicent  and  implacable,  that  will  by  no  means  or  me- 
thods be  reclaimed. 

Take  we,  again,  from  hence  the  measures  by  which  we 
are  to  judge  what  ought  to  be  the  dispositions  and  deport- 
ments of  his  reasonable  creatures  towards  him  ;  that  they 
be  entirely  composed  and  made  up  of  love,  reverence, 
humility,  dependance,  devotedness,  subjection,  gratitude, 
and  adoration.  And  suppose  we  that,  in  the  theory,  this 
be,  a.s  it  generally  is,  admitted  and  acknowledged  a,s  the 
just  and  most  regular  consequence  of  the  former.  And 
let  us  again  .suppose,  that  we  being  made  after  his  image, 
which  in  the  natural  part  remains,  and  is  .still  common  to 
mankind;  and  as  to  the  moral  part,  is  restored  in  all  that 
are  regenerate  and  born  of  God.  And  that  therefore  we 
ought  to  love  universally  all  mankind,  to  wish  and  do  well 
to  them,  as  to  ourselves;  and  no  more  to  injure  any  man, 
than  we  would  destroy,  pull  in  pieces,  or  offer  violence  to 
our  own  life  and  being.  And  that  we  ought,  with  a  more 
peculiar  delectation,  to  embrace  and  love  all  holy  and 
good  men,  without  other  distinction,  than  as  any  appear 
more  to  excel  in  goodness. 

Our  light  about  these  things  is  soclear,  they  are  so  little 
disputable,  and  so  difficult  it  is  to  form  any  argument  to  the 
h  Bleasedness  of  the  Rigliteous. 


lOl'i 

contrarj' ;  that  few  ever  set  themselves,  by  any  explicit  or 
formed  thoughts,  to  oppose  or  contend  against  them.  It 
is  not  (at  least,  not  generally) so  much  as  attempted  to  dis- 
proi'e  them,  or  assert  contrary  principles  in  opposition  to 
them.  Therefore  that  the  dispositions  and  common  prac- 
tice of  men  do  so  little  agree  with  these  principles,  is  not 
that  their  notions  are  herein  doubtful,  but  spiritless;  their 
light  is  not  uncertain,  but  weak  and  impotent.  And  here- 
upon their  knowledge  signifies  as  little  to  its  proper  end, 
as  if  their  apprehensions  touching  these  things  were  none 
at  all,  or  quite  contrary  to  what  they  are. 

They  as  much  neglect  and  slight  the  blessed  God,  or 
decline  to  be  concerned  with  him,  as  if  they  denied  all  the 
things  of  him  which  bis  idea  contains  ;  or  as  if  they  af- 
firmed all  the  things  of  him,  which  it  most  directly  ex- 
cludes. They  shun,  they  fly  from  him,  as  if  Ihey  thought 
him  the  worst  of  beings,  while  thev  acknowledge  him  the 
best  and  most  excellent  good ;  disofcey,  and  affront  him.  as, 
if  they  thought  he  had  no  right  to  rule  them,  while  they, 
confess  him  the  sovereign  Lord  of  all  the  world.  And.,- 
steer  their  course  both  towards  him,  and  one  another,  in. 
as  direct  repugnancy  to  his  rules,  as  if  they  thought  them  ' 
all  transversed  ;  and  that  the  most  opposite  system  of  laws 
and  precepts  were  given  them,  by  .some  undoubted  autho- 
rity, to  regulate  all  their  practice. 

It  would  amaze  a  thinking  man  that  all  this  should  be 
so!  that  intelligent  creatures,  that  the  reasonable,  living,  ' 
immortal  spirits  of  men,  should  be  sunk  to  so  low  a  pitch. . 
of  degeneracy  and  vilencss  !  But  much  more,  that  it  be»  ■ 
ing  so  apparently  thus,  it  should  be  so  seldom  reflected.- 
on  !  that  men  are  not  afraid  of  themselves!  that  they  apr. 
pear  not  as  so  many  frightful  monsters,  each  in  their  own 
eyes!  That  they  consider  not.  What  are  these  faculties.  ; 
for  1  Why  have  I  such  notions  of  truth  in  my  mind  1  why 
have  I  a  will  whereby  to  choose,  resolve,  act,  and  be  aci 
cordingly  1  What  a  distorted  misshapen  creature  is  this 
soul  of  mine  ;  everything  in  me  running  counter  to  right 
and  fit!  Whatever  hath"  thus  fatally  perverted  all  their 
powers,  hath  stupified  them  too  ;  so  as  not  only  not  to  find 
fault,  but  to  applaud  and  be  well  pleased  with  themselves 
for  all  this. 

But  now  shall  we  take  our  advantage  from  hence,  to  .• 
conceive  and  be  enamoured  of  the  rectitude,  the  amiable- 
ness  of  this  most  excellent  state  of  the  perfected  spirits  of 
the  just !     Now  doth  comely  order  succeed,  instead  of  the, 
most  horrid  deformity  ;  distorted  limbs  are  set  right,  the. 
ligaments  and  connexion  of  the  disjointed  faculties  to  each-, 
other  are  restored ;  and  whatsoever  the  enlightened  mindjj 
suggests  as  fit  and  due,  presently  obtains.     No  complaint  . 
remains  of  seeing  what  is  better,  and  doing  what  is  worse;, , 
or  that  when  good  should  be  done,  evil  is  present.     There,, 
is  nothing  but  perfect  regularity,  harmony,  and  agreement., : 
All  things  move  smoothly,  and  with  constant  equability 
and  decorum.     Right  dictates  of  the  leading  faculty,  and 
ready  compliance  of  sucli  as  are  to  follow,  make  with . 
them  a  perpetual,  even,  and  uninterrupted  course. 

Likeness  to  God,  therefore,  in  every  other  just  respect^: 
certainly  ensues,  upon  such  preceding  knowledge  of  him  ; 
for  the  kind  and  nature  of  that  knowledge  being,  as  it  ought ,« 
to  be,  powerful,  vigorous,  transforming  of  the  whole  soul,- 
and  the  will  ductile  and  compliant ;  agreeable  impressionsj 

do  most  certainly  lake  place.     As  now,  beholding , 

we  are  changed,  2  Cor.  iii.  18.  Much  more  in  that  state 
where  the  injected  divine  beams  are  so  strong  and  vivid, 
and  the  receptive  disposition  so  prompt,  free,  apt,  and  fa- 
cile. Therefore  to  be  made  like  God,  is  to  be  made  per- 
fect according  to  the  ultimate  intendment  of  these  words. 
The  vision,  or  knowledge  of  God,  in  the  heavenly  state, 
being  never  intended  for  idle,  ineffectual  .speculation;  as 
this  perfection  is  not  otherwise  to  be  undeistood,  than  with 
reference  to  the  ends  we  were  made  for;  that  we  may  be 
immediately  capable  of  and  apt  for  everlasting  adoration, 
and  fruition  of  the  blessed  God,  in  a  joint  and  most  full 
consent  and  communion  with  the  general  assembly,  the 
whole  community  of  all  the  blessed  spirits  besides,  whose 
eternal  work  and  delight  this  will  be. 

This  likenes's  to  God  must  yet  be  understood  with  ex- 
ception to  the  divine  peculiarities,  as  hath  been  elsewhere 
shownh  (whither  we  now  refer  only  to  save  the  labour  of 


hV\ 


1018 


HEAVEN  A  STATE  OP  PERFECTION. 


transcribing.)  In  respect  of  wnich  peculiarities,  also,  there 
must  be,  on  our  part,  a  correspondency,  i.  e.  a  likeness 
with  allowance  for  neces.sary  disagreement ;  as  between  a 
seal  and  the  impression,  where  what  is  convex  in  the  one, 
is  hollow  in  the  other,  and  vet  otherwise  like,  i.  e.  corres- 
pondent to  each  other  too.  So  the  case  is  between  the 
blessed  God's  all-sufficient  fulness,  and  our  receptive  emp- 
tiness ;  between  his  supremacy,  and  our  subjection.  In 
respect  to  other  things,  common  to  him  and  us,  with  the 
rest  of  those  happy  spirits  that  inhabit  the  regions  of  light 
and  bliss,  spirituality  itself,  life  and  vigour,  knowledge, 
wisdom,  holiness,  love,  serenity,  benignity,  mercy,  peace, 
and  joy,  there  is  a  nearer  resemblance  ;  these  things  pass- 
ing under  the  same  name  with  him,  and  with  us,  but  with 
the  infinite  inequality  still  of  God  and  creature. 

Now  let  us  here  give  ourselves  leave  to  pause  awhile, 
and  contemplate  those  innumerable  multitudes  of  pure  and 
happy  creatures,  perfected,  or  ever  perfect  spirits,  that  in- 
habit and  replenish  those  ample  spacious  regions  aboi'e, 
•the  vast,  (and  to  us,  or  to  any  thought  of  ours,)  immense, 
and  endless  tracts  of  light  and  glory.    Consider   them 
(every  one  composed  and  made  up  of  lively  light,  and  love, 
'  as  we  are  told  God  is  light,  1  John  i.  5.  and  God  is  love, 
ch.  iv.  V.  16.    Consider  them  all  as  most  intelligent  and 
knowing  creatures,  even  of  the  most  profound  and  hidden 
mysteries,  that  here  were  wont  to  perplex  and  puzzle  the 
most  inquisitive  mind  ;  ignorant  of  nothing,  or  apt  tocom- 
prehend  any  thing,  needful  and  pleasant  to  be  known,  or 
lawful  to  be  inquired  into;  curious  to  know  nothing  use- 
less, or  unlawful;  most  perfectly  wise  creatures,  prudent 
sages,  endowed  withaself-governing  wisdom,  so  as  easily, 
without  a  vexatious  solicitude  and  anxiety,  but  wiih  a 
noble  freedom,  to  order  and  command  all  their  thoughts, 
appetitions,  actions,  and  deportments  towards  God,  them- 
selves, and  one  another,  so  as  never  to  be  guilty  of  mistake 
or  error,  in  any  motion  of  mind  or  will ;  never  to  omit  any 
thing  in  its  season,  or  do  any  thing  out  of  season.     Con^ 
sider  them  whether  in  solemn   assembly,   (which  may  be 
stated  and  perpetual,  by  successively  appointed  numbers 
for  ought  we  know,)  or  diverting  and  retiring,  or  faring  to 
and  fro,  as  inclination,  with  allowance,  or  command,  may 
direct.    Yet  all  every  where  full  of  God,  continually  re- 
ceiving the  vital,  satisfying,  glorious  communications  of 
the  every-where  present,  self-manifesting  Deity;  all  full 
of  reverence  and  most  dutiful  love  to  the  eternal  Father  of 
spirits,  his  eternal  Son  and  Spirit;  all  formed  into  perpe- 
tual, lowliest,  and  most  grateful  adoration,  with   highest 
delight  and  pleasure;  all  apprehensive  of  their  depending 
state,  and  that  they  owe  their  all  to  that  fulness  which  fiU- 
eth  al!  in  all.     Every  one  in  his  own  eyes  a  self-nothing, 
having  no  separate  divided  interest,  sentiment,  will,  or  in- 
clination.  Every  one  continually  self-consistent,  agreeing 
•with  himself,  ever  free  of  all  self-displeasure,  neverfinding 
any  cause,  or  shadow  of  a  cause,  for  any  angry  self-reflec- 
tion upon  any  undue  thought  or  wish  in  that  their  present, 
perfect  state  ;  though  not  unmindful  what  they  were,  or 
■     might  have  been,  and  ascribing  their  present  state  and 
stability  to  the  grace  of  God,  and  dedicating  their  all  to 
the  prai.se  and  glory  of  that  most  free  and  unaccountable 
grace;  all  well  assured,   and   unsuspiciously   conscious, 
with  unexpressible  satisfaction,  of  their  acceptance  ■n'ith 
God,  and  placing  with   the  fullest  sense  and  relish  their 
very  life  in  his  favour.     All  full  of  the  most  complaceii- 
tial  benignity  towards  one  another,  counting  each  one's 
felicity  his  own,  and  every  one's  enjoyments  being  accord- 
ingly multiplied  so  many  thousand-fold,  as  he  apprehends 
every  one  as  perfectly  pleased  and  happy  as  himself 

Let  hut  any  one  recount  these  things  with  himself,  as  he 
easily  may,  with  far  greater  enlargement  of  thoughts,  ma- 
ny more  such  things' as  these ;  and  he  needs  not  be  at  a 
loss  for  a  notion  of  this  perfect  state  of  the  spiriis  of  the 
just.  And  for  further  confirmation,  as  well  as  for  a  some- 
what more  distinct  and  explicit  conception  hereof,  let  it  be 
moreover  considered.  What  was  the  undertaking  and  de- 
sign of  our  Redeemer,  to  whom  the  next  words  direct  our 
eye :  And  to  Jesus,  the  mediator  of  the  new  covenant,  and 
to  the  blood  of  .sprinkling,  &c.  He  was  to  be  the  restorer 
of  these  once  lost,  apostate  spirits,  and  besides  reconciling 
them  to  God  by  his  blood,  that  speaks  better  things  than 
that  of  Abel,  was  to  impart  his  own  Spirit  to  them  ;  and 


by  the  tenor  of  that  new  testament,  or  covenant,  wherfi.> 
of  he  was  Mediator,  was  not  only  to  procure  that  their 
sins  and  iniquities  should  be  remembered  no  more;  but 
that  the  divine  laws  should  be  put  in  their  minds,  and 
written  in  their  hearts,  ch.  viii.  10,  12.  They  are  there- 
fore, by  the  blood  of  the  everlasting  covenant,  to  be  made 
perfect,  {ch.  xiii.  20,  21.)  in  every  good  work  to  do  his  will, 
having  all  that  Wrought  in  them  which  is  -tt'ell-^ileasing 
in  his  sight,  through  Christ  JesUs.  Now  when  shall  he 
be  said  to  havei  accomplished  his  design  %  Not  i  11  every 
one  be  presented  perfect  (Col.  i.  28.)  and  faultless,  in  the 
presence  of  the  Divine  glory,  Jude  24.  Do  but  consider 
what  was  a  design  worthy  of  so  great  an  undertaker,  the 
Son  of  God ;  and  of  his  being  engaged  so  deeply,  of  his 
being  so  earnestly  intent  upon  it,  as  to  become  first  a  man, 
then  a  sacrifice,  to  eifect  it. 

Consider  his  death,  and  resurrection,  wherein  he  will 
have  all  that  belong  to  him  to  have  a  consortium,  a  parti- 
cipation with  him,  and  conformity  to  him  ;  as  is  largely 
discoursed,  Phil.  iii.  and  hence  we  are  to  make  our  esti- 
mate what  is  the  mark  and  prize  of  the  high  calling  of 
God  in  Christ,  r.  12,  14.  This  can  be  no  other  than  final 
consummate  Christianity,  the  Christian's  high  calling  in 
lermino ;  and  which  ihey  that  are  inchoatively  perfect  or 
sincere,  must  be  so  minded,  as  to  design  it  for  themselves, 
V.  15.  Therefore  let  me  but  tell  any  man,  so  that  he  can 
understand  me,  what  true  Christianity  now  is,  and  he  can 
tell  me  what  heaven  is.  Let  me  tell  him  what  it  is  to  be 
a  sincere  Christian,  in  this  present  state ;  and  he  can  tell 
me  what  il  is  to  be  perfect,  in  the  heavenly  state.  The 
writing  God's  law  in  the  heart  truly,  and  perfectly,  goes 
far  towards  both. 

The  two  great  commandments  impressed,  that  are  both 
fulfilled  in  love,  are  of  vast  compass  to  this  purpose,  and 
with  the  certain  conne.ra,  comprehend  all :  Thou  shalt  love 

the  Lord  thy  God   with  all  thine  heart,  &c.     And 

thy  neighbour  as  thyself,  &c.  What  a  heaven  upon  earth 
Would  these  two  create,  reduced  to  practice  !  and  when 
the  impression  is  perfect,  what  needs  there  morel  But 
God  knows,  men  too  commonly  measure  their  heaven  by 
their  Christianity,  on  the  wrong  hand  ;  a  Christianity,  and 
a  heaven,  both  external  and  foreign  to  them.  God  deliver 
me  from  this  so  palpable  and  desfructive  a  delusion  of  a 
Christianity,  and  a  heaven,  foreign  to  my  soul  I  A  reli- 
gion and  a  felicity  that  touch  not  our  minds,  that  never 
impress  our  inner  man  ;  what  can  we  be  the  better  for 
them'!  What  to  be  imposed  upon  by  so  absurd  a  mis- 
conceit,  and  so  repugnant  to  Scripture  1  which  so  express- 
ly tells  us,  that  glory.  We  are  finally  to  expect,  is  a  glory 
whereby  we  are  to  be  glorified,  made  glorious,  and  to  be 
revealed  in  us,  and  wherein  we  are  to  partake  with  Christ, 
Rom.  viii.  17,  18,  Or  did  the  Son  of  God  put  on  man,  and 
suffer  so  deeply  for  us,  with  a  design  upon  us  less  than 
this  t.  But  now  my  work  is  done  (nor  do  my  limits  allow 
me  to  enlarge)  in  reference  to  the 

II.  Head  of  discourse  proposed  :  In  what  sense  sincere 
Christians  may  be  said  to  be  already  come  to  the  spiriis  of 
the  just  made  perfect.  Enough  may  be  collected  from 
what  hath  been  said.     'Tis  to  be  understood, 

1.  In  a  relative  sense,  they  are  come,  they  already  be- 
long, to  that  general  assembly,  that  church  which  the  my- 
riads of  angels,  and  the  perfected  spirits  of  the  just,  are 
of  A  local  coming  none  can  pretend  in  this  case  to  dream 
of,  they  are  said  to  be  come  to  the  city  of  the  living  God, 
the  heavenly  Jerusalem.  Such  were  truly  said  to  be  come 
into  the  constitution  of  the  Roman  polity,  that  were  CJt'i/ate 
donati,  admitted  freemen,  though  they  lived  a  thousand 
miles  off. 

2.  In  a  real  _s.ense,  by  a^adual  but  true  participation 
of  the  jirimordia,  the  fist  and  most  constituent  principles, 
and  perfections  of  the  heavenly  slate. 

And  now,  if  that  were  the  thing  designed,  there  is  a 
most  adequate  ground-work  laid  for  a  true  and  the  most 
ample  encomium  of  that  rare  person,  our  never  too  deeply 
lamented,  nor  too  hi?hlv  renowned  queen,  whase  funerals 
drew  mv  thoughts  to  this  theme.  View  the  perfections 
of  the  spirits  of  the  just,  as  they  were  growing,  and 
more  eminently  grown,  towards  their  highest  pitch  ;  and 
here  is  our  ground.  Do  not  wonder  it  is  laid  as  high  as 
heaven,  for  thence  they  begin,  as  well  as  end  there.    By 


HEAVEN  A  STATE  OF  PERFECTION. 


1019 


most  beni^  influences  from  thence,  though  the  plant  was 
set  on  earth,  they  had  an  early  bud,  in  concealment ;  but 
we  have  seen  them  blossom  in  open  view,  slill  aspiring 
thitherward,  as  there  they  are  fully  blown.  Her  otherwise 
royal  parentage,  was  thus  incomparably  more  royal.  The 
lustre  of  her  excellent  virtues  had  all  the  advantage  which 
they  could  have  by  dwelling  well;  as  the  endowments 
(what  they  were)  of  a  great  prince  heretofore,  were  noted 
to  have  had  the  contrary  disadvantage.  It  was  common 
sense,  not  the  poet's  authority,  that  could  make  the  appre- 
•  hension  take  place.  That  virtue  is  more  grateful,  exerted 
'  from  a  comely  body.  So  illustrious  an  instance  would 
give  more  countenance,  than  the  most  argumentative  phi- 
losophy, to  the  opinion,  that  souls  have  a  great,  subordinate 
agency  in  forming  their  own  mansions ;  which  the  more 
one  apprehends,  the  less  credulous  he  would  be  of  their 
original  equality.  It  must  be  a  very  peculiar  genius,  that 
could  stamp  so  inimitable  and  undeceiving  signatures,  as 
appears  in  her  majesty's  most  graceful  countenance,  in 
her  comely  mien  and  looks,  and  all  her  deportments.  Who- 
soever should  behold  the  fabric  she  inhabited,  made  up  of 
pulchritude  and  state,  must  conclude  some  very  lovely 
and  venerable  inhabitant  dwelt  there.  But  nearer  ap- 
proaches discovered  such  excellencies  of  the  indwelling 
mind,  that  quickness  of  apprehension,  that  clearness  and 
strength  of  reason,  that  solidity  of  judgment,  that  complec- 
tionate  goodness,  the  hipvia  which  that  noble  philosopher 
speaks  of,  as  the  seed-plot  of  virtues ;  that  must  soon  begel, 
not  conviction  only,  but  admiration. 

Such  were  the  bounties  of  nature  in  the  forming  a  rare 
and  excellent  person,  but  how  munificent  were  the  largesses 
of  grace!  That  reverence  of  the  Divine  Majesty  that  ap- 
peared in  her  whole  course,  a  life  transacted  under  the 
government  of  religion-,  herconstantcaretoavoidwhatshe 
thought  sinful,  and  readiness  to  do  what  she  judged  might 
be  serviceable  to  the  interest  of  God  ;  her  detestation  of  the 
profligate  wickedness,  that  she  knew  to  be  dishonourable 
and  otfensive  to  him,  and  of  a.l  the  principles  that  any 
way  tended  thereto.  Her  continued  conversation  with  God, 
in  the  constant  practice  of  religious  duties,  and  in  all  the 
exercises  of  godliness  that  belonged  to  her  (most  beloved 
and  frequented)  closet,  the  family,  or  more  solemn  as.sera- 
bly  ;  her  most  composed  seriousness  in  attendance  upon 
the  worship  of  God,  in  the  way  which  she  chose  (and  which 
that  .she  chose  no  one  could  think  strange)  the  natural  and 
most  unaffected  appearance  hereof,  the  remotest  from  osten- 
tation, but  which  could  not  quite  be  hid,  nor  ought,  when 
in  religious  a.ssemblies  we  are  to  testify  we  all  worship  the 
same  God,  and  that  all  our  applications,  and  addresses, 
have  one  centre  above,  and  are  all  to  be  directed  to  one 
and  the  same  glorious  object  (unless  one  would  have  the 
religion  of  the  church  be  allowed  the  retiredness  of  a  closet, 
or  reduce  joint  social  worship,  wherein  all  are,  some  way 
or  other,  to  express  their  unanimity  and  consent,  unto  that 
which  is  merely  solitary  and  single.)  Her  assiduity  in  her 
religious  course,  the  seasons,  order,  and  constancy  where- 
of seemed  to  be  governed  by  the  ordinances  of  Heaven, 
that  ascertain  the  succession  of  day  and  night ;  so  that  what 
was  said  so  long  ago  of  that  famed  person's  justice  (and 
which  equally  may  of  hers)  might  have  a  noble  application 
to  her  religion.  That  one  might  as  soon  divert  the  course 
of  the  sunj  as  turn  her  from  her  daily  course  in  religious 
duties:  this  argued  a  steady  principle,  and  of  the  highest 
excellency,  that  of  divine  love.  Any  other  would  have  its 
more  frequent  qualms  and  inequalities.  The  remark  was 
wise  and  weighty,  concerning  the  insincere  man.  Job  xxvii. 
10.  Will  he  delight  himself  in  the  Almighty "!  will  he 
always  call  upon  God  !  That  course  is  nerer  like  to  be 
even,  uniform,  and  continued,  that  springs  not  from  love; 
or  is  not  sweetened  by  delight  and  pleasure.  All  these  are 
to  us  great  indications  of  a  copious  communication  of 
divine  grace,  and  that  she  received  not  the  grace  of  God  in 
vain.  I  cannot  here  omit  her  reverential  regard  for  the 
Lord's  day,  which  at  the  Hague  I  had  a  very  particular 
occasion  to  takenotice  of  On  a  Saturday,  a  vessel  (the  pac- 
quet-boat)  was  stranded  not  far  from  thence,  which  lying 
very  near  the  shore,  I  viewed,  (happening  to  be  thereabouts 
at  that  time,)  till  the  last  pa,ssengers  were  brought  (as  all 
were)  safe  off.  Multitudes  went  to  see  it,  and  her  highness 
being  informed  of  it,  said  she  was  willing  to  see  it  too,  but 


thought  she  should  not,  for  it  was  then  too  late  for  that 
evening,  and  she  reckoned  by  Monday  it  would  be  shiver- 
ed to  pieces ;  (though  it  remaining  entire  till  then,  she  was 
pleased  to  view  it  that  day ;)  but  she  resolved,  she  added, 
she  would  not  give  so  ill  an  example,  as  to  go  see  it  on  the 
Lord's  day. 

Next  to  her  exemplary  piety  towards  God,  shone  with  a 
second  lustre  her  most  amiable  benignity  towards  men; 
and  peculiarly  towards  them  whom  she  judged  pious,  of 
whatsoever  persuasion,  in  respect  of  the -circumstances  of 
religion.  She  opened  not  her  mouth  but  with  wisdom, 
and  in  her  tongue  was  the  law  of  kindness.  She  hath 
divers  times  expressed  her  acceptance,  value,  and  desire  of 
their  prayers,  whom  she  knew  in  some  modes  of  worship! 
to  differ  from  her;  as  one  that  well  understood,  that  the 
kingdom  of  God  stands  not  in  lesser  things,  but  in  right- 
eousness, peace,  &c.  and  that  they  who  in  these  things 
serve  Christ,  are  acceptable  to  God,  and  are  to  be  approved 
of  men.  She  was  not  inaccessible  to  such  of  her  subjects, 
whose  dissentient  judgments,  in  some  such  things,  put 
them  into  lower  circumstances.  Great  she  was  in  all 
valuable  excellencies,  nor  greater  in  any,  than  in  her  most 
condescending  goodness.  Her  singular  humility  adorned 
all  the  rest.  Speaking  once  of  a  good  thing,  which  she  in- 
tended, she  added,  But  of  myself  I  can  do  nothing  ;  and 
.somewhat  being  by  one  (of  two  more  only)  then  present 
interposed, she  answered:  she  hoped  God  would  help  her. 
She  is,  as  the  text  speaks,  gone  to  mount  Sion,  in  the 
highest  sense  of  that  phrase.  And  to  sum  up  all,  he  that 
will  read  the  character,  P.sal.  xv.  and  xxiv.  of  an  inhabit- 
ant of  that  holy  hill,  will  there  read  her  true  and  most  just 
character.  Wherein  I  cannot  omit  to  take  notice,  how  sa- 
cred she  reckoned  her  word.  I  know  with  whom  she  hath 
sometimes  conferred,  whether  having  given  a  promise  of 
such  a  seeming  import,  she  could  consistently  therewith 
do  so  or  so ;  saying,  that  whatever  prejudice  it  were  to 
her,  she  would  never  depart  from  her  word. 

These  rich  endowments  every  way  accomplished  her  for 
all  the  duties  that  belonged  to  her,  whether  in  her  Chris- 
tian, conjugal,  or  political  capacity.  Which  if  we  consider 
together,  the  world  cannot  give  an  instance,  for  many  by- 
past  ages,  of  so  much  lost  out  of  it,  in  one  person.  When 
did  Christianity  lose  so  conspicuous  an  ornament  1  a  king 
so  delectable  and  helpful  a  consort  1  a  kingdom  so  vene- 
rable and  beloved  a  sovereign  1  For  our  king  how  are  we 
concerned  to  pray,  Lord,  remember  David,  and  all  his 
afflictions  !  And  we  are  to  hope  he  hath  some  such  sincere 
purposes,  and  vows  deeply  infixed  in  his  heart,  as  those 
subjoined  in  that  Psalm  cxxxii.  which  will  engage  the 
Divine  presence  with  him,  by  which,  neither  shall  his  pres- 
sures be  intolerable,  nor  his  difficulties  insuperable  ;  but 
his  bow  shall  abide  in  strength,  and  the  arm  of  his  hands 
be  made  strong,  by  the  hands  of  the  mighty  God  of  Jacob, 
Gen.  xlix.  But  England,  England  !  how  deplorable  is 
thy  case  I  In  what  agonies  should  every  concerned  heart 
be  for  thee,  O  England  I  In  the  latter  days  (and  God  grant 
they  be  not  too  late)  thou  mayst  consider,  that  afler  many 
former,  defeated  methods,  thou  hadst  a  prince  (yea,  princes) 
studiously  intent  upon  making  thee  a  reformed,  happy 
people.  Is  there  now  no  cause  to  fear,  lest  it  be  deter- 
mined ;  Let  him  that  is  filthy,  be  filthy  still;  and  him  that 
is  unjust,  be  unjust  still. 

Few  can  be  ignorant  of  the  endeavours  of  our  most 
gracious  queen,  to  that  purpose.  And  I  am  persuaded 
nothing  did  more  recommend  our  deceased,  excellent 
archbishop  to  her  Majesty,  than  that  she  knew  his  heart  to 
be  as  hers,  in  that  design,  H-.  of  a  general  reformation  of 
manners,  that  must  have  concerned  all  parlies  ;  and  with- 
out which,  (leading  and  preparing  us  thereto,)  union,  and 
the  cessation  of  parties,  was  little  to  have  been  hoped  for. 
And  so  far  as  1  could  understand,  the  attempt  of  it  was  as 
little  intended  ;  being  otherwise  not  likely  to  meet  with 
either  a  blessing  from  God,  or  any  sufficient  disposition  to 
it  with  men.  Great  dispositions  must,  with  much  grati- 
tude to  God,  be  acknowledged  in  those  who  hold  that  su- 
preme, and  this  subordinate  station.  But  such  a  work  is 
not  likely  to  succeed,  till  (by  whatsoever  mean)  minds  be 
brought  to  that  temper,  that  it  will  even  do  itself  And 
that  two  such  persons  should  be  removed  out  of  them, 
within  not  much  more   than  a  month's  time,  is  an  awful 


1020 


HEAVEN  A  STATE  OF  PERFECTION. 


umbrage  to  us  of  a  divine  determination,  that  less  gentle 
methods  are  fitter  for  us.  And  God's  holy  will  be  done  ! 
It  is  now  obvious  to  any  considering  person,  that  many 
very  useful  reflections  might  be  made  upon  the  text  and 
the  occasion  together.  I  shall  shut  up  this  present  dis- 
course with  these  that  follow. 

1.  It  ought  to  be  most  remote  from  us  to  confine,  in  our 
jiarrow  thoughts,  sincere  religion  and  godliness  to  a  party, 

distinguished  by  little  things  and  most  extra-essential 
thereto.  Take  we  that  great  apostle's  document,  I  per- 
ceive God  is  no  respecter  of  persons  ;  and  what  he  said  of 
nations,  may  not  we  as  aptly  say  that  of  all  such  parties  1 
They  thai  fear  God,  and  work  righteousness,  are  accepted 
of  him.  Acts  x. 

Let  us  once  learn  to  reckon  substantial  godliness  a 
greater  thing,  than  the  using  or  not  using  this  or  that  cere- 
mony. And  account  that  faith,  mercy,  judgment,  and  the 
love  of  God,  are  not  to  be  past  over  for  as  little  things,  as 
the  tithing  of  mint,  annise,  and  cummin.  I  believe  there 
are  few  in  the  world,  if  they  cast  their  eyes  about  them, 
but  might  truly  say  (what  I  thank  God,  I  have  often 
thought)  that  all  of  our  parties  that  hold  the  subslantials  of 
religion,  I  have  know  some  of  far  greater  value  than  my- 
self.    Let  the  being  a  good  Christian,  signify  more  with 

us  than   to  belong  to  a  so or   so shaped,    or 

figured  church. 

A  noted  writer,!  among  the  ancients,  brings  in  one,  say- 
ing, by  way  of  exprobration  to  Christians,  There  is  So- 
crates, the  prince  of  wisdom,  if  any  among  you  be  so  great, 
let  them  imitate  him,  if  they  can.  What  persuasion  among 
us  can  produce  a  greater  example,  than  we  have  been  now 
considering;  or  more  worthy  the  imitation  even  of  private 
Christians  1 

2.  The  spirits  of  the  just  on  earth  are  in  a  great  propin- 
quity and  have  a  near  alliauce  to  heaven.  They  are  not 
there  to  have  the  first  foundations  laid  of  their  blessed 
state,  but  are  only  to  be  made  perfect.  They  have  in  them 
here  the  first  principles,  the  elements  of  their  final  bless- 
edness ;  heaven  in  little,  as  the  acorn  contains  the  tree,  or 
the  embryo  the  man. 

3.  The  just  in  this  world  are  of  the  church  in  heaven. 
They  are  come  to  the  general  assembly,  the  church  of  the 
first-born,  &c.  All  sincere  Christians,  whether  in  heaven 
or  earth,  (as  hath  been  noted,)  make  but  one  family,  Eph. 
iii.  15.  Good  God  !  can  our  little  differences,  here,  set 
us  at  greater  distance  than  heaven  and  earth  !  The  obser- 
vation is  worth  considering  of  that  wise  and  noble  person  ;k 
"  It  will  be  found  a  matter  of  great  moment  and  use,  to  de- 
fine what,  and  of  what  latitude,  those  points  are,  which 

discorporate  men  from  the  body  of  the  church And 

if  any  ihink  this  hath  been  done,  now  long  ago,  let  them 
seriously  consider  with  what  sincerity  and  moderation  the 
same  hath  been  performed,"  &c.  And  if  it  had  not 
been  done  with  due  sincerity,  and  moderation  in  his  days, 
it  is  much  to  be  doubted  whether  it  have  since.  In  the 
mean  time  it  is  to  be  considered,  that  what  differenceth 
any  thing,  constitutes  it ;  and  if  a  church  (of  whatsoever 
denomination)  be  constituted  in  its  superstructure  (though 
its  foundation  be  good)  of  hay,  and  stubble,  of  things  that 
can  belong  to  no  church,  as  a  church,  it  must  some  time 
or  other  suffer  loss:  and  though  the  builders  be  saved,  it 
must  be  by  a  more  penetrative,  than  an  imagined,  purga- 
tory-fire. 

4.  Angels  must  have  kind  propensions  towards  men, 
especially  good  men,  in  this  world,  knowing  these  are  of 
the  same  society  and  church  with  them ;  though  the  Divine 
wisdom  hath  not  judged  it  suitable  to  our  present  state 
of  probation,  there  should  be  an  open  and  common  inter- 
course between  them  and  us.  'Tis  however  a  great  incon- 
gruity we  should  have  strange,  uncouth,  shy,  frightful,  or 
unlrequent  thoughts  of  them  in  the  mean  time. 

i  Min.  Fel. 


5.  When  we  find  any  excellent  persons,  in  onr  world, 
attain  far  and  high  towards  the  perfection  of  the  heavenly 
state  ;  it  ought  to  be  a  great  encouragement  to  us,  and  is 
an  obligation  to  aspire  to  some  ligKTpitch.  We  see  it  is 
not  an  impossible,  or  an  impracticable  thing;  and  should 
disdain  to  crawl  now  as  worms,  when  we  are  to  soar  as 
angels. 

6.  We  ought  hereupon  to  acknowledge  and  adore  the 
munificence  and  power  of  Divine  grace,  that  it  should  de- 
sign the  making  of  such  abjects  as  we,  fit  to  be  associated 
with  such  an  assembly,  the  innumerable  company  of 
angels,  and  the  spirits  of  the  just  made  perfect;  and  will 
not  fail  to  effect  it,  if  we  comply  with  the  apt  methods 
appointed  for  that  blessed  purpose. 

7.  When  such  ascend,  and  are  taken  up  from  us,  that 
God  had  eminently  prepared  for  translation,  we  should 
take  great  care  lest  we  unduly  regret  it.  That  we  do  not 
envy  heaven  its  own,  to  which  they  are  more  akin  than  to 
our  earth  ;  and  which  had  a  greater  right  in  them,  than 
we  could  pretend. 

8.  We  sliould  look  upon  funeral  solemnities  for  such, 
with  more  prospect  than  retrospect,  and  consider  them  as 
directing  our  eye  less  downward  to  our  own  forsaken 
world,  than  upwards  to  the  celestial  regions  and  inhabit- 
ants. To  such,  to  die  is  to  be.bgrn  ;  theydie  only  out  of 
our  mean  world,  and  are  horn  into  a  mosf  glorious  one. 
Their  funerals  should  be  celebrations  of  their  ascent,  and 
an  exulting  joy  should  therefore,  in  that  case,  not  be  quite 
banished  from  funeral  sorrows,  but  be  allowed  to  mingle 
therewith,  as  sunbeams  glittering  in  a  cloud.  When  the 
greatest  person  was  leaving  this  world,  that  ever  lived  in  it, 
he  says.  If  you  loved  me,  you  would  rejoice  that  I  say, 
I  go  to  the  Father.  We  should  bear  our  part  in  the  joys 
of  heaven,  upon  this  occasion,  if  we  relate  to  it.  And 
when  we  are  told,  there  is  joy  there,  among  the  angels  of 
God,  for  the  conversion  of  such,  who  are  thereby  but  pre- 
pared to  come  to  their  assembly;  we  may  conclude  there 
is  much  more  for  their  glorification,  when  they  are  fully 
come,  and  joined  to  it.  Funeral  solemnities  are  very  dull 
melancholy  shows,  without  such  references  forwards,  and 
upwards.  With  how  different  a  temper  of  mind  would  two 
persons  have  been  the  spectators  of  Jacob's  funeral,  the 
one  of  whom  should  have  looked  no  further  than  the 
Canaanites  or  Egyptians  did,  who  would  only  say.  Some 
great  person  is  dead  ;  but  the  other,  by  divine  illuminalion, 
is  enabled  to  apprehend.  This  dust  here  mingles  with  the 
earth  of  this  land,  to  presignify  this  people,  of  whom  he 
was  the  head,  must  possess  it.  Yea,  moreover,  here  the 
great  God  will  fix  his  residence  and  throne  ;  upon  such  a 
mount  shall  be  the  palace  of  the  supreme  King.  Here, 
after  great  mutations  and  revolutions,  and  great  destructions 
both  of  the  Egyptians  and  Canaanites,  shall  this  people 
have  a  long  succession  of  princes  and  rulers  that  shall  be 
of  themselves.  And  all  this  but  as  representing  a  King 
and  kingdom  that  shall  rule,  and  spread  over  all  the  earth, 
and  reach  up  at  length  into  heaven.  Canaan  shall  be  a 
holy  land.  Unto  Sion's  Kingshall  tributary  princes  bring 
their  gifts,  out  of  Egypt,  and  Ethiopia  stretch  out  her  hands ; 
and  all  nations  serve  him.  His  empire  shall  confine  with 
the  universe,  and  all  power  be  given  him  both  in  heaven 
and  earth.  With  what  a  large  and  raised  mind  would 
■such  a  one  have  beheld  this  funeral !  What  better  Canaan, 
than  we  now  behold,  we  shall  have  in  this  world,  God 
knows!  And  we  should  be  the  less  solicitous  to  know 
intermediate  things,  when  we  are  so  fully  ascertained  of 
the  glorious  end  of  all  things.  And  let  us  reflect  upon  the 
solemn  pomp  of  that  late  mournful  assembly,  that  lament- 
ed our  queen's  departure  out  of  our  world,  comparing  it 
with  the  transcended  magnificence  of  that  triumph 
assembly,  into  which  she  is  received  above. 

k  Lord  Viscount  Verul.  Adv.  of  Learn,  lib.  9. 


THE  GOOD  MAN'S  DESIRE 

OF  BEING  ABSENT  FROM  THE  BODY,  AND  PRESENT  WITH  THE  LORD: 

A  FUNERAL  SERMON, 

ON  THE  DEATH  OF 

MRS.  MARGARET  BAXTER. 


TO  THE  VERY  REVEREND  MR.  RICHARD  BAXTER. 


Sib, 


When  you  assigned  unto  me  that  part,  not  of  forming  a  memorial  for  your  excellent  deceased  consort,  (which  is  re- 
served to  the  fittest  hand,)  but  of  instructing  the  people  upon  the  occasion  of  her  decease  ;  this  text  of  Scripture  oc- 
curring also  to  my  thoughts,  (which  I  reckoned  might  sufficiently  agree  with  the  design  you  generally  recommended 
to  me,  though  I  am  sensible  how  little  the  prosecution  did  so,)  it  put  me  upon  considering  with  how  great  disadvan- 
tage we  set  ourselves,  at  any  time,  to  reason  against  bodily  inclination ;  the  great  antagonist  we  have  to  contend 
agaiast,  in  all  our  ministerial  labours!  An  attempt  which,  if  a  higher  power  set  not  in  with  us,  looks  like  the  oppo- 
sing of  our  faint  breath  to  the  steady  course  of  a  mighty  river  I 

1  have  often  thought  of  Cicero's  wonder ,  "  That  since  we  consist  of  a  mind,  and  a  body,  the  skill  of  curing  and  pre- 
serving the  body  is  so  admired,  as  to  have  been  thought  a  divine  invention  ;  that  which  refers  to  the  mind  is  neither 
so  desired,  before  it  be  found  out,  nor  so  cultivated  afterwards,  nor  is  approved  and  acceptable  to  so  many  :  yea  is 
even  to  the  most,  suspected,  and  hateful !" 

Even  the  tyrant  Phalaris  tells  one,  in  an  epistle,  (though  by  way  of  menace,)  that  whereas  a  good  physician  may  c 
cure  a  distempered  body,  death  is  the  only  physician  for  a  distempered  mind.     It  works  not  indeed  a  universal  cure. 
But  of  such  on  whom  it  may,  how  few  are  there  that  count  not  the  remedy  worse  than  the  disease  I    Yet  how  many 
thousands  are  there,  that  for  greater  hoped  bodily  advantages,  afterwards,  endure  much  more  pain  and  trouble  than 
there  is  in  dying  ! 

We  are  a  mysterious  sort  of  creatures !  Yet  I  acknowledge  the  wisdom  of  God  is  great  and  admirable,  in  planting 
in  our  natures  so  strong  a  love  of  this  bodily  life,  without  which  the  best  would  be  more  impatient  of  living  on  earth, 
so  long  as  Grod  thinks  it  requisite  they  should  ;  and  to  the  worst,  death  would  not  be  a  sufficiently  formidable  ptmish- 
ment ;  and  consequently  human  laws  and  justice  would  be,  in  great  part,  eluded. 

And  the  same  Divine  wisdom  is  not  less  admirable,  in  providing  there  should  so  generally  be  so  much  of  mutual 
love,  as  doth  obtain  among  near  friends  and  relatives ;  for  thereby  their  cohabitation  and  mutual  offices  towards  each 
other  are  made  more  pleasant  and  easy ;  which  is  a  great  compensation  for  the  concomitant  evil,  that  by  the  same 
love  their  parting  with  one  another  cannot  but  be  rendered  grievous. 

But  for  you,  who  live  so  much  upon  the  borders,  and  in  the  pleasant  view  of  the  other  slate  :  the  one  separation  is,  I 
doubt  not,  much  easier  to  your  sense,  and  the  other  to  your  fore-thoughts,  than  they  are  with  the  most.  A  perfect  in- 
differency  towards  this  present  bodily  state  and  life,  is,  in  mine  eyes,  a  most  covetable  thing,  and  my  daily  aim ; 
wherein  I  entreat  your  prayers  may  assist 

Your  most  respectful,  though  most  unworthy 

fellow-servant,  and  expectant  in  the  work 

and  hope  of  the  Gospel, 

J.  H. 


2  CORINTHIANS  V.  8. 

WE  ARE  CONriDENT,  I  SAY,  AND  WILLING  RATHER  TO  BE  ABSENT  FROM  THE  BODY,  AND  TO  BE  PRESENT  WfTH  THE  LORD. 


The  solemn  face  of  this  assembly  seems  to  tell  me,  that 
you  already  know  the  present,  special  occasion  of  it ;  and 
that  I  scarce  need  to  tell  any  of  you,  that  our  worthy,  ho- 
noured friend,  Mrs.  Baxter,  is  dead.  You  have  ('tis  like 
most  of  you)  often  met  her  in  this  place,  when  her  pleased 
looks  were  wont  to  show  what  delight  she  took  to  have 
^many  share  in  those  great  advantages,  wherein  she  had  a 
more  peculiar  interest ;  you  are  now  to  meet  her  here  no 
more,  but  are  met  yourselves  to  lament  together,  that  our 
world  hath  lost  so  desirable  an  inhabitant :  and  to  learn 


(as  I  hope  you  design)  what  so  instructive  an  occasion 
shall  (of  itself,  or  as  it  may  be  improved)  serve  to  teach  us.  ,. 
It  doth  of  itself  most  obviously  teach  the  common  docu-  V 
ment,  that  we,  who  are  of  the  same  make  and  mould,  must 
all  die  too.  And  our  own  prudence  should  hereupon  ad- 
vance one  step  further,  and  apprehend  it  a  most  covetable 
thing,  that  the  temper  of  our  minds  might  comply  with 
this  unalterable  state  of  our  case;  and  that  we  be  in  a 
disposition,  since  we  must  die,  to  die  willingly,  and  with 
our  own  consent.    Nothing  can  be  more  irrational,  or  tin- 


1022 


DESIRE  OP  BEING  ABSENT  FROM  THE  BODY, 


happy,  than  to  be  engaged  in  a  continual  quarrel  with  ne- 
cessity, which  will  prevail,  and  be  too  hard  for  us  at  last. 
.  No  course  is  so  wise  in  itself,  or  good  for  us,  as  to  be  re- 
.'  conciled  to  what  we  cannot  avoid  ;  to  bear  a  facile  yield- 
ing mind  towards  a  determination,  which  admits  of  no  re- 
peal. 

And  the  subject,  now  to  be  insisted  on,  may  help  us  to 
improve  the  sad  occasion  to  this  very  important  purpose  ; 
and  show  us  that  dying,  which  cannot  be  willed  for  itself, 
may  be  joined  with  somewhat  else  which  may,  and  ought 
to  be  so;  and  in  that  conjunction  become  the  object  of  a 
rational  and  most  complacential  willingness.  A  subject 
recommended  to  me  (though  not  the  special  text)  by  one, 
than  whom  I  know  no  man  that  was  better  able  to  make 
a  fit  choice;  as  (in  the  present  case)  none  could  have  that 
right  to  choose.  I  cannot  stay  to  discuss  and  open  the 
most  fruitful,  pleasant  series  of  discourse,  in  the  foregoing 
verses,  though  there  will  be  occasion  to  reflect  somewhat 
upon  it  by  and  by  ;  but,  in  the  text,  the  apostle  asserts  two 
things  concerning  the  temper  of  his  spirit,  in  reference  to 
death  :  His  confidence,  and  complacency,  Bapfioviicu,  xai  iv 

First,  His  confidence,  or  his  courage  and  fortitude,  "We 
are  confident,  I  say."  He  had  said  it  before,  ver.  6.  We  are 
always  confident ;  and  assigned  the  cause,  Knowing  that 
while  we  are  present  in  the  body  we  are  absent  from  the 
Lord.  And  declared'  the  kind  of  that  knowledge,  (vi:. 
which  he  had  of  that  presence  of  the  Lord,  whereof  he  was 
deprived,  by  being  present  in  the  body,)  that  is,  that  it  was 
the  knowledge  of  faith,  not  of  sight,  ver.  7.  Now  here  he 
adds.  We  are  confident,  I  say.  It  notes  a  deliberate  cou- 
rage, and  the  fixedness  of  it;  that  it  was  not  a  sudden  fit, 
a  passion  soon  over.  He  had  said  above,  Sa^/otJiTcs  jrairorc, 
1  We  are  confident  at  all  times;  it  was  his  habitual  temper. 
And  here  the  ingemination  signifies  increase,  as  if  he  had 
^  ii.l,  We  grow  more  and  more  bold,  and  adventurous, 
while  we  consider  the  state  of  our  case,  and  what  we  suffer 
by  nur  presence  in  the  body.  Sense  of  injury  or  damage 
heightens,  and  adds  an  edge  unto  true  valour.  We  would 
venture  upon  a  thousand  deaths,  if  the  matter  were  left 
entirely  to  our  own  option,  rather  than  be  thus  withheld 
any  longer  from  the  presence  of  our  blessed  Lord  ;  a  thing 
whereof  nothing  but  duty  to  him  could  make  us  patient. 
We  are  not  destitute  of  the  fortitude  to  enable  us  even  to 
rush  upon  death,  without  more  ado,  if  he  did  say  the  word  ; 
but  as  yet  he  bids  us  stay,  and  his  supreme  and  holy  will 
must  in  all  things  determine  ours.  Therefore  'tis  imme- 
diately subjoined,  in  the  midst  of  this  high  transport,  ver. 
9.  Wherefore  we  labour,  that  whether  present  or  absent, 
we  might  be  accepted  of  him,  or  well-pleasing  to  him 
(tuap£s-ui  on™  c'vai.)  We  less  mind  the  pleasing  ourselves, 
than  him.  We  are  indifierent  to  life  or  death,  being  in  the 
body,  or  out  of  it,  in  comparison  of  that ;  his  pleasure  is 
more  to  us  than  either.  Here  the  highest  fortitude  yields 
and  submits  itself,  otherwise,  and  for  his  own  part,  and  as 
to  what  concerned  his  own  inclination  singly,  and  in  the 
divided  sense,  the  apostle  to  his  confidence  doth. 

Secondly,  Add  complacency.  We  are  better  pleased 
(iuiaKoiiicn  /liXXov.)  This  is  a  distinct  thing,  (a  valiant  man 
*wiU  venture  upon  wounds  and  death,  but  is  not  pleased 
with  them,)  but  in  reference  to  so  excellent  an  object,  and 
occasion,  they  must  mingle,  and  the  latter  runs  into  the 
former.  We  are  willing  rather  (as  we  read  it)  to  be  ab- 
sent from  the  body,  and  present  with  the  Lord.  The  word 
which  we  read  willing,  signifies  to  approve  or  like  well, 
not  a  merely  judicious,  but  complacential  approbation ;  the 
word,  whence  comes  the  ivinxia  often  ascribed  to  God  in 
Scripture,  which  signifies  the  high  satisfaction  he  lakes  in 
all  his  purposes  and  determinations.  The  tvioKia  OtXO/iaros, 
Ephes.  i.  5.  is  certainly  no  tautology,  but  speaks  how  per- 
fectly and  pleasingly  he  agrees,  and  (as  it  were)  consents 
with  himself,  in  all  that  ever  he  had  resolved  on.  This 
rather,  says  the  apostle,  is  our  iviaxia,  the  thing  that  would 
please  us  best,  and  wherein  we  should  most  highly  satisfy 
ourselves.  It  would  not  be  the  matter  of  our  submission 
only,  or  whereto  we  could  yield,  when  we  cannot  help  it; 
but  of  our  highest  joy  and  pleasure.  According  as  we  find 
it  was  with  the  Psalmist,  (Psalm  xvi.)  in  the  same  case, 
(which  though  it  had  a  further  meaning  in  reference  to 
Christ,  had  a  true  meaning  as  to  himself  also,)  Therefore 


my  heart  is  glad,  my  glory  rejoices,  my  flesh  also  shall  rest 
in  hope.  For  thou  wilt  not  leave  my  soul  in  sheol,  the 
stale  of  the  dead,  nor  sufier  thine  Holy  One  to  see  corrup- 
tion, but  wilt  show  me  the  path  of  life ;  and  no  matter 
though  it  lie  through  the  dark  shady  vale,  it  leads  however 
into  that  blessed  presence  of  thine  (the  same  with  that  in 
the  text)  where  is  fulness  of  joy ;  emd  imto  that  right-hand 
(that  high  and  honourable  station)  where  are  pleasures  for 
evermore.  Both  these,  the  apostle's  courage  and  fortitude, 
and  his  complacency  or  well-pleasedness,  have  express  re- 
ference to  the  state  of  death,  or  of  being  absent  from  the 
body.  The  one  respects  it  as  a  formidable  (but  superable) 
evil,  the  other  as  a  desirable  and  most  delectable  good. 
But  both  have  reference  to  it  in  its  concomitancy,  or  ten- 
dency, viz.  as  absence  from  the  body  should  be  accompa- 
nied (or  be  immediately  followed)  with  being  present  with 
the  Lord.  The  sense  therefore  of  the  whole  verse  may  be 
fitly  expressed  thus  : — That  it  is  the  genuine  temper  of  holy  ! 
souls,  not  only  to  venture  with  confidence  upon  the  state  \ 
of  absence,  or  separation  from  the  body ;  but  to  choose  it  j 
with  great  complacency  and  gladness,  that  they  may  be  " 
present  with  the  Lord. 

Body,  we  are  not  here  to  understand  so  generally,  as  if 
he  affected,  or  counted  upon  a  perpetual  final  .state  of  se- 
paration from  any  body  at  all.  No,  the  temper  of  his  spirit 
had  nothing  in  it  so  undutiful,  or  unnatural;  no  such  re- 
luctation,  or  disposition  to  contend  against  the  common  lot 
of  man,  the  law  of  human  nature,  and  the  comely  order 
which  the  Author  of  our  beings,  and  of  all  nature,  hath 
settled  in  the  universe;  that  whereas  one  sort  of  creatures, 
that  have  life,  should  be  wholly  confined  to  terrestrial  bo- 
dies; another,  quite  exempt  from  them;  ours  should  be  a 
middle  nature,  between  the  angelical  and  the  brutal.  So 
as  we  should,  with  the  former,  partake  of  intellectual,  im- 
morlal  spirit ;  and  a  mortal  body  made  up  and  organized 
of  earthly  materials,  with  the  latter :  which  yet  we  might 
also  depose,  and  reassurae,  changed  and  refined  from  ter- 
rene dross.  The  apostle's  temper  hath  in  it  nothing  of  re- 
bellion, or  regret  against  this  most  apt  and  congruous  or- 
der and  constitution ;  he  had  no  impatient  proud  resent- 
ment of  that  gradual  debasement  and  inferiority  that,  in 
this  respect,  we  are  made  a  little  lower  than  the  angels. 
When  Porphyry  tells  us,  in  the  life  of  Plotinus,  that  he 
blushed  as  often  as  he  thought  of  his  being  a  body,  it  was 
agreeable  enough  to  his  notion  of  the  pre-existence  of  the 
soul ;  i.  e.  if  it  were  true,  that  the  original  state  of  human 
spirits  was  the  same  with  that  of  angels,  (which  this  is  no 
fit  season  to  dispute  against,)  and  that  by  their  own  fault, 
some  way  or  other,  they  lapsed  and  slid  down  into  grosser 
matter,  and  were  caught  into  vital  union  with  it,  there  was 
just  cause  of  shame  indeed.  Apuleius's  transformation 
(which  many  of  you  know  what  it  means)  if  it  had  been 
real,  was  not  more  ignominious.  Iv'-^--'' 

But  it  appears  the  apostle  affected  not  a  state,  "vfrherein 
he  should  be  simply  naked,  or  unclothed  of  any  body  at 
all ;  for  he  longs  to  be  clothed  upon  with  his  heavenly 
house,  ver.  2.  And  whereas  he  tells  us,  ver.  4.  that 
which  he  groaned  for,  was  not  to  be  unclothed,  but  clothed 
upon;  that  being  unclothed,  doth  not  mean  the  act,  but  the 
state,  i.  e.  that  he  did  not  covet  or  a.spire  to  a  perpetual 
final  state  of  being  naked,  or  without  any  body  at  all. 
For  so  he  speaks,  ver.  3.  If  so  be  (as  we  read)  that  being 
clothed,  we  shall  not  be  found  naked.  The  particle  t'iyt 
admits  to  be  read,  since  that,  inasmuch  as,  for  truly  ;  and 
so  the  2d  and  3d  verses  will  be  connected  thus ;  In  this, 
(ver.  2.)  i.  e.  for  this,  viz.  for  this  cause,  as  ek  often  signifies 
casualty  (not  in  this  house,  for  toCtm  and  oitia  will  not 
agree,)  we  groan,  earnestly  desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven,  i.e.  of  heaven,  or  suitable 
to  heaven  (t^'  denotes  here,  as  often,  the  matter  whereof  a 
thing  is  formed  and  made,)  a  body  made  up  of  a  heavenly 
material;  or  (which  is  all  one)  an  earthly  body  refined,  and 
transformed  into  such  an  one.  And  then  he  subjoins  the 
reason  why  his  desire  is  so  conditioned,  and  limited,  or  runs 
only  in  this  particular  current,  to  have  not  no  body  at  all, 
but  only  not  such  a  body.  He  wishes  to  have  a  body 
made  more  habile,  and  commodious,  and  fitter  for  the 
uses  of  a  glorified  soul;  (which  hath  its  own  more  in- 
ward clothing  peculiar  to  itself,  in  respect  whereof  that  of 
such  1  body  would  be  an  additional  one,  asuperinvestiture, 


AND  PRESENT  WITH  THE  LORD. 


1023 


ts  the  word  hrevSinaneat  imports ;)  his  desire  is  thus  limit- 
ed and  modified  for  this  reason.  Inasmuch  as,  being  thus 
clothed,  we  shall  not  be  found  naked,  ver.  3.  or  without 
any  body  at  all;  which  the  law  of  our  creation  admits  us 
not  to  effect,  or  aspire  unto.  And  therefore  in  qualifying 
our  desire  thus,  we  shall  contain  ourselves  within  our  own 
bounds,  and  not  olfer  any  thing  whereof  humanity  is,  by 
the  Creator's  pleasure  and  constitution,  incapable.  There- 
fore he  inculcates  the  same  thing  over  again.  We  groan 
not  to  be  unclothed,  but  only  to  be  clothed  upon  ;  ver.  4. 
where  that  unclothed  (the  thing  he  desired  not)  must  sig- 
nify the  state  and  uot  the  act  only,  is  evident ;  in  that  be- 
ing clothed  (the  thing  which  he  did  desire)  must  plainly 
be  so  understood.  For  was  it  only  an  entrance  into  glory 
he  desired,  and  not  continuance  in  a  glorified  state  1  Nor 
can  this  being  unclothed  much  less  refer  as  an  act  to  the 
present  clothing  of  this  earthly  body,  as  if  it  were  our  be- 
mg  divested  of  that  which  he  intended  in  this  4th  verse,  as 
the  thing  he  desired  not,  for  then  the  4th  verse  would  con- 
tradict this  8th,  where  he  tells  us  he  did  desire  it.  The 
meaning  then  is,  that  he  did  not  desire  to  be  exempted  from 
wearing  a  bod)*,  or  to  be  without  any  at  all ;  he  did  only 
covet  to  be  absent  from  this  fcody  (gross  and  terrene  as 
now  it  was)  that  he  might  be  present  with  the  Lord;  with 
which  he  found  being  in  such  a  body,  and  in  the  several 
accompanying  circumstances  of  this  bodily  state,  to  be  in- 
consistent. Wherefore  it  was  a  terrestrial  body  (the  earth- 
ly house  of  this  tabernacle,  as  'tis  ver.  I.)  which  he  was 
now  better  pleased  to  quit  upon  this  account. 

And  I  say  it  is  the  genuine  temper  of  a  holy  soul  to  be 
like-minded,  not  their  constant,  explicit,  discernible  sense. 
We  must  allow  for  accidents,  (as  we  shall  note  afterwards,) 
but  when  they  are  themselves  and  in  their  right  mind,  and 
so  far  as  the  holy  divine  life  doth  prevail  in  them,  this  is 
their  temper. 

And  now,  that  I  may  more  fully  open  this  matter  to  you, 
I  shall, 

I.  Endeavour  to  unfold,  somewhat  more  distinctly,  the 
sta^eof  the  case,  in  reference  whereto  good  and  holy  souls 
are  mns-aSected. 

II.  Shall  show  you  what  is  their  true  and  genuine  tem- 
per, or  how  it  is  that  they  stand  affected,  in  reference  to 
that  case. 

III.  Shall  discover  how  agreeable  this  temper  is  to  the 
general  frame  and  complexion  of  a  holy  soul. 

And  then  make  such  reflections  upon  the  whole,  as  may 
be  more  especially  useful  to  ourselves. 

I.  We  are  to  take,  as  much  as  we  can,  a  distinct  view 
and  state  of  the  case.  We  see  the  apostle  speaks  by  way 
of  comparison,  tvJomijjjcv  ^aXXoi',  we  are  willing  rather.  We 
are  therefore  to  consider  (that  we  may  comprehend  clearly 
the  true  state  of  this  case)  what  the  things  are  which  he 
compares  ;  and  between  which  his  mind  might  be  suppo- 
sed, as  it  were,  to  have  been  before  (at  least  in  order  of  na- 
ture before)  in  some  suspense,  till  at  last  it  come  so  com- 
placentially  to  incline,  and  be  determined  this  one  way. 
Take  the  account  of  the  whole  case  in  these  particulars. 

1.  There  are  here  two  principal  terms,  between  which 
the  motion  and  inclination  of  such  a  mind  lies,  from  the 
one  to  the  other.  The  Lord,  and  the  body.  Both  do  as 
it  Were  attract  and  draw  (or  are  apt  to  do)  two  several  ways. 
The  Lord  strongly  draws  on  the  one  hand,  and  the  body 
hangs  on,  and  holds,  and  draws  in  as  strongly  to  itself  as 
it  can,  on  the  other.  The  body  as  having  us  present  in  it. 
And  howl  not  locally  only,  but  in  the  way  of^  Vital  union 
and  communion  with  it.  And  that  shows  how  we  are  to 
understand  being  present  with  the  Lord  too,  not  by  a  mere 
local  presence,  but  of  a  more  intimate  vital  union  and 
commerce.  Where,  as  in  the  union  between  the  soul  and 
body,  the  more  excellent  communicates  life,  the  other  re- 
ceives it ;  so  it  must  be  here.  Though  now  the  Lord  is 
present  thus,  in  some  measure,  (which  this  .attraction  sup- 
poses,) yet  speakingcomparatively.thatpresence  is  absence, 
m  respect  to  what  we  are  to  look  for  hereafter.  Both  these 
imions  are  very  mysterious,  and  both  infer  very  strong  and 
powerful  drawing,  or  holding  together  of  the  things  so 
tmited. 

There  is  no  greater  mystery  in  nature,  than  the  union 
between  the  soul  and  the  body.  That  a  mind  and  spirit 
should  be  so  tied  and  linked  with  a  clod  of  clay,  that, 


while  that  remains  in  a  due  temper,  it  cannot  by  any  art 
or  power  free  itself  !  It  can  by  any  act  of  the  will  move  a 
hand,  or  foot,  or  the  whole  body  ;  but  cannot  move  from 
it  one  inch.  If  it  move  hither  and  thither,  or  by  a  leap 
upward  to  ascend  a  little,  the  body  still  follows  ;  it  cannot 
shake  or  throw  it  off.  We  cannot  take  ourselves  out ;  by 
any  allowable  means  we  cannot,  nor  by  any  at  all  (that  are 
at  least  within  mere  human  power)  as  long  as  the  temper- 
ament lasts.  While  that  remains,  we  cannot  go ;  if  that 
fail,  we  cannot  stay  ;  though  there  be  ,so  many  open  ave- 
nues, (could  we  suppose  any  material  bounds  to  hem  in, 
or  exclude  a  spirit,)  we  cannot  go  out  or  in  at  pleasure.  A 
wonderful  thing  !  and  I  wonder  we  no  more  wonder  at 
our  own  make  and  frame  in  this  respect,  that  we  do  not, 
with  reverent  submissive  adoration,  discern  and  confess 
how  far  we  are  outwitted  and  overpowered  by  our  wise 
and  great  Creator  ;  that  we  not  only  cannot  undo  his  work 
upon  us  in  this  respect,  but  that  we  cannot  so  much  as  un- 
derstand it.  What  so  much  akin  are  a  mind  and  a  piece 
of  earth,  a  clod  and  a  thought,  that  they  should  be  thus 
aflixed  to  one  another ;  or  that  there  should  be  such  a 
thing  in  nature  as  thinking  clay  !  But  hereupon,  what  ad- 
vantage hath  this  body  upon  the  soul  and  spirit !  In  the  na- 
tural union  is  grounded  a  moral  one,  of  love  and  affection ; 
which  (on  the  soul's  part)  draws  and  binds  it  down  with 
mighty  eflicacy. 

Again,  how  my.sterious  and  ineffable  is  the  union  of  the 
Lord  and  the  soul ;  and  how  more  highly  venerable,  as 
this  is  a  sacred  mystery  1  And  who  would  not  admire  at 
their  proud  disdainful  folly,  that  while  they  cannot  explain 
the  union  between  the  soul  and  body,  are  ready  to  jeer  at 
their  just,  humble,  and  modest  ignorance,  that  call  this 
other  a  mystical  union  1  or,  because  they  know  not  what 
to  make  of  it,  would  make  nothing,  and  will  not  allow 
there  should  be  any  such  thing,  or  would  have  it  be  next 
to  nothing.  Have  those  words  no  sense  belonging  to  them, 
or  not  a  great  sense,  (1  Cor.  vi.  17.)  But  he  that  is  joined 
unto  the  Lord,  is  one  spirit  1  And,  upon  this  supernatu- 
ral union  also  (be  it  what  it  will)  methinks  the  binding 
and  drawing  power  of  love  should  not  be  less  I 

2.  We  must  conceive  in  our  minds  as  distinctly  as  we 
can,  the  peculiar  adjuncts  of  each  of  these  more  principal 
terms ;  i.  e.  on  the  part  of  the  body  first,  we  are  to  consider 
a  sensible,  a  grossly  corporeal  world,  to  which  this  body 
doth  connaturalize  us,  and  whereto  we  are  attempered  by 
our  being  in  the  body,  and  living  this  bodily  life.  This 
body,  while  we  live  in  it,  is  the  terminus  uniens,  the  medi- 
um, the  unitive  bond  between  us  and  it.  In  this  world  we 
find  ourselves  encompassed  with  objects  that  are  suitable, 
grateful,  and  entertaining  to  our  bodily  senses,  and  the  se- 
veral principles,  perceptions,  and  appetites  that  belong  to 
the  bodily  life  :  and  these  things  familiarize  and  habituate 
us  to  this  world,  and  make  us,  as  it  were,  one  with  it. 
There  is,  particularly,  a  bodily  people,  as  i?  intimated  in 
the  text,  that  we  are  associated  with  by  our  being  in  the 
body.  The  words  cuSiiiUdin  and  iKiriiimai.^lh  this  verse,  (and 
the  same  are  used  verse  the  6th  and  9lh,)  signify  there  is 
such  a  people  of  which  we  are,  and  from  which  we  would 
be  dissociated ;  cyirifiai  is  ciris,  incola,  or  indigena,  an  in- 
habitant, or  native,  among  this  or  that  people  ;  as  cKlfifim  is 
peregrimis,  one  that  lives  abroad  and  is  severed  from  the 
people  he  belonged  unto.  The  apostle  considers  himself, 
while  in  the  body,  as  living  among  such  a  sort  of  people 
as  dwell  in  bodies,  a  like  sort  of  people  to  himself;  and 
would  be  no  longer  a  home-dweller  with  these,  but  travel 
away  from  them,  to  join  and  be  a  dweller  with  another 
people. 

For  also,  on  the  other  hand,  he  considers,  with  the  Lord, 
an  invisible  World,  where  he  resides;  and  an  incorporeal 
people,  he  presides  over.  So  that  the  case  here  is,  are  we 
willing  to  be  dispeopled  from  this  bodily  sort  of  people, 
and  peopled  with  that  incorporeal  sort,  the  world,  and 
community  of  spirits'! 

3.  It  is  further  to  be  considered  in  thus  case,  that  we  are 
related  both  ways,  related  to  the  body,  and  related  to  Ihei 
Lord  ;  to  the  one  people,  and  the  other,  the  one  claims  an/ 
interest  in  us,andsodoth  the  other.  We  have  many  earthly 
alliances,  'tis  true,  and  we  have  many  heavenly  ;  ne  are 
related  to  both  worlds,  and  have  affairs  lying  in  both.  And 
now  what  mighty  pleadings  might  the  case  admit,  on  the 


l(M 


DESIRE  OF  BEING  ABSENT  FROM  THE  BODY, 


V 


one  hand,  and  the  other  1  Were  the  body,  apart,  capable 
of  pleading  for  itself,  to  this  effect  it  must  bespeak  the  soul : 
"  I  am  thy  body,  I  was  made  and  formed  for  thee,  and, 
\  ^^someway,  by  thee.  Thou  hast  so  long  inhabited  and  dwelt 
with  me,  and  in  me.  Thou  art  my  soul,  my  life,  my  strength; 
1  if  thou  be  absent,  I  am  a  carcase  and  fall  to  dirt ;  and  thou 
I  wilt  be  a  maimed  thing,  and  scarce  thy  whole  self."  But 
though  it  cannot  dictate,  and  do  not  utter  such  words,  na- 
Iture  doth  itself  plead  more  strongly  than  words  can. 
/  And  again,  how  much  more  potently,  might  the  Lord 
/  plead  for  his  having  the  soul  more  closely  united  and  in- 
■  timately  conversant  with  himself!  "  Thou  art  one  of  the 
souls  I  have  loved  and  chosen,  which  were  given  to  me, 
and  for  which  I  offered  up  my  own  soul.  I  have  visited 
thee  in  thy  low  and  abject  state  ;  said  to  thee  in  thy  blood, 
Live  ;  have  inspired  thee  with  a  heavenly,  sacred,  divine 
life,  the  root  and  seminal  principle  of  a  perfect,  glorious, 
eternal  life.  Let  this  body  drop,  which  hath  been  long  thy 
burden  I  let  it  fall  and  die,  it  matters  not !  Yet  since  thou 
lovest  it,  I  will  restore  it  thee  again,  pure  and  glorious,  like 
mine  own.  I  am  the  resurrection  and  the  life ;  he  that  be- 
lieveth  in  me,  though  he  were  dead,  yet  shall  he  live, 
John  xi.  25.  Never  fear  to  venture  thyself  with  me,  nor 
to  commit  thy  body  to  my  after-care." 

And  now  all  the  question  will  be.  Which  alleges  the 
more  considerable  things  1  and  the  matter  will  be  estimated, 
as  the  temper  of  the  soul  is.  An  earthly,  sordid  soul,  when 
the  overture  is  made  to  it  of  such  a  translation,  will  be 
ready  to  say,  as  the  Shunamite  (2  Kings  iv.)  did  to  the 
prophet,  when  he  offered  to  speak  for  her  to  the  king,  (per- 
haps that  her  husband  might  be  called  to  court,  and  made 
a  great  man,)  I  dwell  among  my  own  people,  (an  answer 
that  in  her  case  well  expressed  the  true  greatness  of  a  con- 
tented mind,  but  in  this  case  nothing  more  mean,)  I  am 
well  where  I  am,  and  dwell  among  a  people  like  myself. 
So  saith  the  degenerate  abject  soul,  sunk  into  a  deep  obliv- 
ion of  its  own  country ;  Here  I  dwell  a  fixed  inhabitant 
o.''  this  world,  among  a  corporeal  people,  where  I  make 
one.  And  we  find  how  it  is  with  this  sort  of  people,  each 
one  charms  another,  and  they  grow  familiar,  have  mutual 
ties  one  upon  another  ,and  there  is  a  loathsomeness  to  part. 
Especially  as  here,  in  this  lower  world,  we  are  variously 
disposed,  and  cast  into  several  mutual  relations  to  one  an- 
other ;  husbands  and  wives,  parents  and  children,  brothers 
and  sisters,  all  dwelling  in  bodies  alike,  cohabiting,  eating 
and  drinking  daily,  and  conversing  together.  These  are 
great  and  sensible  endearments,  by  which  the  minds  of 
men  become  as  it  were  knit,  and  united  to  one  another. 
How  are  men's  spirits  fixed  to  their  own  countries  !  Nescio 
qua  Tiatale  solwm  dulcedijie 'tis  by  an  inexpressible  plea- 
sure and  sweetness,  that  the  people  of  one  country  are  as 
it  were  linked  and  held  together. 

But  would  na»  a  heavenly,  new-born  soul  say.  No,  this 
is  none  of  my  country,  I  seek  abetter,  and  am  here  but  a 
pilgrim  and  strangef ;  this  is  none  of  my  people  1  So  it 
was  with  Abraham,  Isaac,  and  Jacob,  that  conversed  in  the 
earthly  Canaan,  but  as  in  a  strange  country ;  their  mind 
being  gone  towards  that  other,  which  they  sought.  And 
accordingly  you  find  it  said  of  each  of  them,  in  their  sto- 
ry, when  they  quite  left  this  world,  (as  also  of  Moses  and 
Aaron,  afterwards, )that  they  were  gathered  to  their  people ; 
a  people  that  were  more  their  own.  And  surely,  as  God 
(who  was  not  ashamed  to  be  called  their  God)  is  not  the 
God  of  the  dead,  but  of  the  living;  we  must  understand 
this  was  not  the  congregation  of  the  dead,  to  which  these 
were  gathered,  otherwise  than  in  a  low,  relative  sense,  as 
to  us  only  and  our  world.  Holy  men,  as  they  die  out  of 
one  world,  are  born  into  another,  to  associate  with  them 
that  dwell  in  light ;  and  be  joined  to  a  glorious  community 
above,  the  general  a.ssembly,  the  innumerable  company  of 
angels,  and  the  spirits  of  just  men  made  perfect ;  where 
all  love  and  adore,  praise  and  triumph  together. 

4.  It  is  again  to  be  taken  into  the  state  of  this  case,  that 
we  have,  one  way  or  other,  actual  present  notices  of  both 
the  states,  which  both  sorts  of  objects,  that  stand  in  this 
competition  belong  unto.  Of  the  one,  by  sense  and  ex- 
perience; we  so  know  what  it  is  to  live  in  the  body,  and 
m  a  sensible  world,  and  among  a  corporeal  people  :  of  the 
other,  by  faith ;  by  believing  as  we  are  told  by  one  that 
*i  Ambros.  de  Iwno  mortis. 


we  are  sure  can  have  no  design  or  inclination  to  deceive 
us.  There  are  many  mansions,  saith  he,  in  my  Father's 
house,  as  good  accommodations,  as  suitable  society  (and 
sufliciently  numerous,  which  the  many  mansions  implies) 
to  be  sure  as  any  you  have  met  with  here.  Faith  is,  in 
this  case,  to  serve  us  instead  of  eyes,  it  is  the  substance  of 
things  hoped  for,  the  evidence  of  the  things  not  seen; 
(Heb.  xi.  1.)  as  we  have  the  notion  of  a  country  where  we 
have  not  been,  by  the  description  of  a  person  whom  we 
can  trust,  and  that  we  think  intends  not  to  abuse  us  by 
forgeries,  and  false  representations.  In  reference  to  this 
country,  we  walk  and  guide  ourselves  by  sight,  in  our 
converses,  and  affairs  wherein  we  have  to  do  with  it ;  as 
to  that  other,  by  faith ;  as,  ver.  7.  'tis  implied. 

5.  Yet  further  it  is  to  be  considered,  that  this  body,  and 
this  bodily  people  and  world,  have  the  present  possession 
of  us.  And  though  the  spiritualized  mind  do  as  it  were  step 
forth,  and  place  itself  between  both,  when  it  is  to  make  its 
choice  ;  yet  the  objects  of  the  one  sort  are  much  nearer, 
the  other  are  far  distant,  and  much  more  remote. 

6.  That  it  cannot  but  be  apprehended,  that  though  the 
one  sort  of  things  hath  the  f^ter  hold,  the  other  sort  are 
things  of  greater  value ;  the  one  hath  the  more  entire  pre- 
sent possession  of  us,  the  other,  the  better  right.  Thus  we 
see  the  case  stated. 

II.  We  are  next  to  show  what  the  temper  is  of  a  holy 
soul  (i.  e.  its  proper  and  most  genuine  temper)  in  refer- 
ence to  this  supposed  state  of  the  case.  We  are  willing 
rather,  or  have  a  more  complacential  inclination  to  be  un- 
peopled from  the  body,  and  this  bodily  sort  of  people ;  and 
to  be  peopled  with  the  Lord,  and  that  sort  of  incorporeal 
people,  over  which  he  more  immediately  presides  in  the 
upper  world.  He  speaks  comparatively,  as  the  case  re- 
quires, and  because  all  comparison  is  founded  in  some- 
what absolute ;  therefore  a  simple  disposition,  both  ways, 
is  supposed.    Whence  then, 

1.  This  temper  is  not  to  despise  and  hate  the  body,  it 
imports  no  disdainful  aversion  to  it,  or  to  this  present  state. 

2.  Nor  is  it  an  impetuous  precipitant  tendency  towards 
the  Lord,  impatient  of  delay,  mutinous  against  the  divine 
disposal;  or  that  declines  present  duty,  and  catches  at  the 
Ppallstov,  the  crown  and  prize,  before  the  prescribed  race 
be  run  out.  A  holy  man  is  at  once  dutiful  and  wise :  eis 
a  servant  he  refuses  not  the  obedience  of  life,  and  as  a 
wise  man,"  embraces  the  gain  of  death. 

3.  But  it  is  considerate,  the  effect  of  much  foregoing  de- 
liberation, and  of  a  thorough  perspection  of  the  case ; 
t:66Tc!,  ver.  6.  knowing,  or  considering,  that  while  we  are 
at  home  in  the  body,  we  are  absent  from  the  Lord.  This 
choice  is  not  made  blindly  and  in  the  dark. 

4.  It  is  very  determinate  and  full,  being  made  up  of  the 
mixture  of  fortitude  and  complacency,  as  was  said;  the 
one  whereof  copes  with  the  evil,  of  being  severed  from  the 
body  ;  the  other  entertains  the  good  of  being  present  with 
the  Lord.  Therefore  this  is  the  sense  of  a  pious  soul  in 
the  present  case  :  g.d.  "  I  do  indeed  love  this  body  well,  and 
reckon  it  a  grievous  thing  to  be  severed  from  it,  if  that 
part  of  the  case  be  singly  considered,  and  alone  by  itself; 
but  considering  it  in  comparison  with  the  other  part,  what 
is  this  body  to  me  1  What  is  it  as  an  object  of  love,  in 
comparison  of  being  with  the  Lord  1  What  is  death  to  me 
as  an  object  of  fear,  in  comparison  of  being  absent  from 
the  Lord"?  which  is  a  death  many  thousand  times  more 
deadly  than  the  other. 

III.  The  agreeableuess  of  this  temper  to  the  general 
frame  and  complexion  of  a  holy  soul  as  such.  Which 
will  appear  if  we  consider — 1.  What  sort  of  frame  or  im- 
pression, in  the  general,  that  is  that  doth  distinguish  a  sin- 
cerely pious  person  from  another  man.— 2.  The  more  emi- 
nent principles  in  particular  that  are  constituent  of  it,  and 
do  as  it  were  compose  and  make  it  up. 

1.  The  general  frame  of  a  holy  soul,  as  such  is  natural 
to  it.  'Tis  not  an  artificial  thing,  a  piece  of  mechanism,  , 
a  lifeless  engine,  nor  a  superficial,  an  external  form,  an 
evanid  impression.  It  is  the  effect  of  a  creation,  (as  Scrip- 
ture often  speaks,)  by  which  the  man  become  a  new  crea- 
ture, and  hatha  nature  peculiar  to  him,  as  other  creatures 
have  ;  or  of  regeneration,  by  which  he  is  said  to  be  born 
anew.  Which  forms  of  speech,  whatever  they  have  of  dif- 


AND  PRESENT  WITH  THE  LORD. 


1025 


ferent  signification,  do  agree  in  this,  that  they  sig^iify  a 
certain  nature  to  be  the  thing  produced.  This  nature  is 
said  to  be  divine,  (2  Pet.  i.  4.)  somewhat  born  of  God,  as 
it  is  expressed,  1  John  v.  4.  and  in  many  places  more. 
And  it  is  an  intellectual  nature,  or  the  restored  rectitude 
of  such  a  being.  Now  who  can  think  but  what  is  so  pecu- 
liarly from  God,  a  touch  and  impress  from  him  upon  an 
intelligent  subject,  should  with  design,  choice,  and  com- 
placency, tend  to  him,  and  make  the  soul  do  so  1  especial- 
ly, when  it  is  so  purposely  designed  for  remedy  of  the  apos- 
tacy,  wherein  men  are  revoked  and  gone  off  from  him  1 
Will  he  suffer  himself  to  be  defeated  m  a  design,  upon 
which  he  is  so  industriously  intent  1  Or  is  it  supposable 
the  all-wise  God  should  so  mistake  himself,  as  to  do  such 
a  work  upon  the  spirit  of  man,  on  set  purpose  for  an  end 
which  it  is  no  way  apt  to  serve:  yea,  and  when  he  now 
takes  him  in  hand,'  a  second  time  1  Nor  can  it  be  but  this 
impression  of  God  upon  the  soul  must  have  principal  re- 
ference to  our  final  state.  It  is  a  kind  of  nature,  and 
must  therefore  tend  to  what  is  most  perfect  in  its  own  kind. 
But  we  need  not  reason,  in  a  matter  wherein  the  word  of 
God  so  plainly  unfolds  the  scope  and  the  success  of  this 
his  own  work.  By  it  we  are  said  to  be  alive  to  God, 
through  Jesus  Christ,  (Rom.  vi.  U.)  to  turn,  and  move, 
and  act  towards  him,  as  many  Scriptures  speak.  And  to- 
wards him  as  he  is  most  perfectly  to  be  served,  and  enjoy- 
ed, in  the  most  perfect  state  of  life 

We  are  said  to  be  begotten  aj;ain  to  a  lively  hope, 
(1  Pet.  i.  3.  where  hope  is  taken  objectively,  a.s  the  follow- 
ing words  show,)  to  an  inheritance  ir.corruptible,  undefiled, 
and  that  fadeth  not  away,  reserved  in  heaven  for  us.  And 
when,  elsewhere,  it  hath  been  said,  Every  one  that  doth 
righteousness  is  born  of  him,  1  John  ii.  ult.  there  is  imme- 
diately subjoined,  chap.  iii.  1,  2.  a  description  of  the  future 
blessedness;  whereto  'tis  presently  added,  ver.  3.  And 
every  man  that  hath  this  hope  in  him,  purifieth  himself. 
even  as  he  is  pure ;  implying  the  hope  of  that  blessed 
state  to  be  connate,  implanted  as  a  vitil  principle  of  the 
new  and  divine  nature.  And  all  hope,  we  know,  involves 
desire  in  it ;  which  is  here  intimated  to  De  so  powerful  and 
prevailing,  as  to  shape  and  form  a  man  5  whole  course  to 
an  agreeable  tenor;  which  it  could  not  do,  if  hope  were 
not  superadded  to  desire ;  for  no  man  pursues  an  end 
whereof  he  despairs.  And  what  else  i.-  living  religion, 
but  a  tendency  to  blessedness  1  a  seeking  honour,  glory, 
and  immortality,  by  a  patient  continuance  m  well  doing, 
Rom.  ii.  7.  Nor  need  we  look  further  than  this  context, 
for  evidence  that  this  divine  impression  upon  the  soul  hath 
this  reference;  for  when,  ver.  4.  the  apostle  had  avowed 
the  fervour  of  his  desire  after  that  state  wherein  mortality 
should  be  swallowed  up  of  life,  he  immediitely  adds,  ver. 
5.  Now  he  that  hath  wrought  us  for  this  self-same  thing, 
is  God,  &c.  And  indeed,  after  that  transforming  touch, 
the  great  business  of  such  a  soul,  in  this  world,  is  but  a 
dressing  itself  for  the  DiWne  presence,  a  preparation  for 
that  state,  wherein  we  are  for  ever  to  be  vith  the  Lord. 
And  'tis  not  only  an  incongruity,  but  an  inconsistency ; 
not  only  that  which  is  not  fit,  but  not  possible,  that  a  man 
should  ever  design  that  as  his  end,  which  he  cares  not  ever 
to  attain ;  or  that  for  his  last  end,  which  he  doth  not  su- 
premely desire. 

2.  If  we  consider  particular  principles  that  belong  to  this 
holy  divine  nature,  the  more  noble  and  eminent  are  faith 
and  love.  The  former  is  the  perceptive,  visive  principle; 
the  other  the  motive,  and  fruitive.  And  these,  though  they 
have  their  other  manifold  references,  have  yet,  both,  their 
final  to  that  state  of  absence  from  this  body,  and  presence 
with  the  Lord ;  the  one  eyeing,  the  other  coveting  it,  as 
that  wherein  the  soul  is  to  take  up  its  final  rest.  Here 
some  consideration  should  be  had  of  objections,  that  some 
may  be  apt  to  make  use  of,  to  shift  off  the  urgency  of  this 
truth,  and  excuse  the  imsuitable  temper  of  their  spirits 
to  it. 

(I.)  That  they  are  unassured  about  their  states  God- 
ward  ;  and  how  can  they  be  willing  to  die,  and  be  absent 
from  the  body,  or  not  be  afraid  of  the  Lord's  presence, 
whom  they  may,  for  aught  they  know,  find  an  angry  vin- 
dictive Judge  when  they  appear  before  him  1 

Answer.  This,  which  is  the  most  considerable  objection 
that  the  matter  admits  of,  if  it  were  directly  pointed  against 


this  truth,  as  it  hath  been  laid  down,  would  answer  itself. 
For  it  is  not  dying  simply  that  is  the  object  of  this  inclina- 
tion, but  dying  conjunctly  with  being  with  the  Lord,  in 
his  blessed  joyous  presence.  Do  not  therefore  divide  the 
object,  and  that  objection  is  no  objection.  You  are  un- 
willing to  die,  and  be  banished  the  Divine  presence  ;  but 
are  you  unwilling  to  die,  and  enjoy  it  1  or,  upon  suppo- 
sition you  should,  are  you  willing  1  This  is  all  that  we 
make  characteristical,  and  distinguishing.  Where  there  is 
only  an  aversion  to  leave  this  bodily  life  and  state,  upon  a 
fear  we  shall  not  be  admitted  into  that  blessed  presence; 
there  is  only  an  accidental  obstruction  to  the  more  explicit, 
distinct,  and  discernible  exertions  of  desire  this  way ;  which 
obstruction,  if  it  be  removed,  the  soul  would  then  follow 
the  course  which  the  divine  and  holy  principle  in  it  doth 
naturally  incline  to ;  but  the  mortal  token  is,  when  there  is 
no  such  doubt,  and  yet  there  is  still  a  prevailing  aversion ; 
when  men  make  no  question,  if  they  die  they  shall  go  to 
God,  and  yet  they  are  not  willing  to  go.  In  the  former 
case,  there  is  a  supreme  desire  of  being  with  God,  only 
.suspended  ;  take  off  that  suspension,  and  that  desire  runs 
its  natural  course.  In  the  other  case,  there  is  no  desire  at 
all.  And  the  difference  is,  as  between  a  living  man  that 
would  fain  go  to  such  a  place,  but  he  is  held,  and  therefore 
goes  not ;  and  one  that  is  not  held,  but  is  dead,  and  cannot 
stir  at  all.  For  the  life  of  the  soul  towards  God  is  love, 
aversion  therefore  is  (not  an  absolute,  but)  respective 
death,  or  quoad  hoc,  a  death  towards  him ;  or,  as  to  this 
thing,  viz.  being  with  him. 

(2.)  As  for  the  objection  of  being  more  servicesible  to 
children,  friends,  relations,  or  the  glory  of  God  in  the 
world,  and  his  church  in  it ;  upon  which  last  account  this 
apostle,  (Phil.  i.  22,  23,  24.)  though  he  express  a  desire 
to  be  dissolved  and  to  be  with  Christ,  yet  is  in  a  strsiit,  and 
seems  also  very  well  pleased  to  abide  in  the  flesh  a  longer 
time:  he  can  himself  best  judge  of  our  serviceableness. 
The  meaning  is  not  that  we  should  be  willing  to  leave  the 
body  before  he  would  have  us,  but  that  we  should  not  be 
unwilling  then.  And  because  we  know  not  when  his  time 
will  be,  and  it  may  be  presently  for  aught  we  know;  we 
should  be  always  willing  and  desirous,  upon  that  supposi- 
tion. Our  desire  herein  should  not  be  absolute,  and  peremp- 
tory, but  subordinate,  and  apt  to  be  determined  by  Ids  will ; 
which  can  determine  nothing  but  what  will  be  most  for  his 
own  glory,  and  for  their  best  good  who  belong  to  him. 

But  as  to  this  instance  of  the  apostle,  we  must  con.sider 
what  there  was  peculiar  in  the  apostle's  case,  and  what  is 
common,  or  ought  to  be,  to  all  serious  Christians. '  There 
is  no  doubt  there  was  this  more  peculiar  to  him,  (and  to 
persons  in  such  a  capacity  and  station  as  his  was,)  viz.  as 
he  was  an  apostle,  he  wa-s  one  that  had  seen  the  Lord, 
which  was  a  qualification  for  the  more  special  work  of  that 
office;  whereupon  he  was  an  eye-witness,  to  testify  of  his 
resurrection ;  upon  which  so  great  a  stress  lay,  in  asserting 
the  truth  of  the  Christian  religion,  and  propagating  it  with 
the  greater  assurance  in  the  world.  To  testify  as  an  apos- 
tle, therefore,  could  not  be  done  by  one  of  a  follov.'ing  age. 
And  'tis  very  probable  when  he  expresses,  to  the  Philip- 
pians,  (ver.  25.)  his  knowledge  he  should  abide  and  con- 
tinue yet  longer  with  them  all,  i.  e.  with  the  Christian 
church  in  the  world,  (lor  we  cannot  suppose  he  was  to 
continue  at  Philippi,)  for  the  furtherance  of  the  common 
cause  of  the  Christian  faith,  which  was  their  common  joy, 
(and  which  would  no  doubt  be  increased  intensively  and 
extensively  at  once,)  he  had  some  secret  intimation,  that 
all  his  work  in  this  kind  was  not  yet  over.  Nor  were 
such  monitions  and  adverti.semenls  unfrequent  with  the 
apostles,  that  specially  related  to  the  circumstances  of 
their  work.  And  so  entirely  was  he  devoted  to  the 
Christian  interest,  that  wherein  he  saw  he  might  be  so  pe- 
culiarly serviceable  to  it,  he  expresses  a  well-pleasedness 
to  be  so,  as  well  as  a  confidence  that  he  should;  as  we  all 
ought  to  do,  in  reference  to  any  such  significations  of  the 
Divine  will  concerning  us,  if  they  were  afforded  to  us.  But 
as  to  what  there  is,  in  this  instance,  that  is  common  and 
imiiable  to  the  generality  of  Christians,  it  is  no  other  than 
what  we  press  from  the  text  we  have  in  hand :  a  desire  to 
depart,  and  be  with  Christ,  as  that  which  is  far  better  for 
us ;  submitted  to  the  regulation  of  the  Divine  will,  as  to 
the  time  of  our  departtire,  and  accompanied  with  a  cheer- 


1036 


DESIRE  OF  BEING  ABSENT  PROM  THE  BODY. 


ful  willingness  to  serve  him  here  to  our  uttermost  in  the 
mean  time.  But  we  have  withal  little  reason  to  think  we 
can  do  God  greater  service,  or  glorify  him  more  here,  than 
above.  There  is  indeed  other  service  to  be  done  below, 
which  is  necessary  in  its  own  kind,  and  must,  and  shall,  be 
done  by  some  or  other.  But  is  our  service  fit,  in  point  of 
excellency  and  value,  to  be  compared  with  that  of  glorified 
spirits  in  the  upper  regions  1  We  serve  God  by  doing  his 
will,  which  is,  surely,  most  perfectly  done  above.  And 
our  glorifying  him,  is  to  acknowledge  and  adore  his  glori- 
ous excellencies:  not  to  add  the  glory  to  him  which  he 
hath  not ;  but  to  celebrate  and  magnify  that  which  he 
hath:  whereof  certainly  the  large  minds  of  glorified  crea- 
tures are  far  more  capable.  He  never  needs  hands  for  any 
work  he  hath  to  do,  but  can  form  instruments  as  he  pleases. 
And  what  is  our  little  point  of  earth,  or  any  service  that 
can  be  performed  by  us  here,  in  comparison  of  the  spacious 
heavens,  and  the  noble  employments  of  those  glorious  or- 
ders of  creatures  above,  which  all  bear  their  parts  in  the 
great  affairs  of  the  vast  and  widely-extended  heavenly 
kingdom?  We  might  as  well  suppose,  that  because  there 
is,  in  a  prince's  family,  employment  below  stairs  for  cooks, 
and  butlers,  or  such  like  underlings  ;  that  therefore  their 
service  is  more  considerable  than  that  of  great  oflicers,  and 
ministers  of  state. 

3.  And  for  what  may  be  thought,  by  some,  that  this 
seems  an  unnatural  inclination  ;  we  must  understand  what 
we  say,  and  what  our  own  nature  is,  when  we  talk  of  what 
is  natural  or  unnatural  to  us.  Ours  is  a  compounded 
nature,  that  is  not  simply  unnatural,  that  is  contrary  to  an 
inferior  nature,  and  agreeable  to  a  superior.  The  most 
deeply  fundamental  law,  of  the  intellectual  nature  in  us, 
was  to  be  most  addicted  to  the  supreme  good.  The  apos- 
tacy  of  this  world  from  God,  and  its  lapse  into  carnality,  is 
its  most  unnatural  state.  To  have  an  inclination  to  the 
body  is  natural,  but  to  be  more  addicted  to  it  than  to  God, 
is  most  contrary  to  the  sincere  dictates  of  original,  pure, 
and  primitive  nature. 

There  are  now,  for  our  use,  many  things  to  be  inferred. 
^-    1.  We  see  here,  from  the  immediate  connexion  between 
being  absent  from  the  body,  and  present  with  the  Lord, 
.,S~there  is  no  place  for  the  intervening  sleep  of  the  separate 
^1.     soul.    Can  such  a  presence  with   the  Lord,  as  is  here 
meant,  consist  with  sleeping!  or  is  sleeping  more  desira- 
ble than  the  converse  with  him  our  present  state  admits  1 
But  of  this,  much  is  said  el.sewhere. 

2.  Death  is  not  so  formidable  a  thing  as  we  commonly 
fancy.  We  are  confident  and  willing  rather.  There  is  a 
fortitude  that  can  oppose  the  terrors  of  death,  and  over- 
come.   How  many  have  we  known  die  triumphing! 

3.  We  see  that  men  of  spiritual  minds  have  another 
notion  of  that  which  we  call  self,  or  personality,  than  is 
vulgar  and  common.  For  who  are  the  we  that  speak  of 
being  absent  from  the  body,  and  present  with  the  Lord  t. 
The  body  seems  excluded  that  notion,  which  we  know 
cannot  be  absent  from  itself.    How  like  in  sound  is  this  to 

!  Animus  cujusqice  in  quisque!  or.  That  the  soul  is  the  man! 
I  would  not  indeed  drive  this  so  high  as  some  Platonists 
are  wont  to  do,  as  if  the  man  were  nothing  else  but  a  soul, 
sometimes  using  a  body.  Nor  do  therefore  think  the  body 
is  no  more  to  him,  than  our  clothes  to  the  body,  because 
the  apostle  in  this  context  uses  that  similitude  ;  for  that  is 
not  to  be  conceived  otherwise,  than  (as  is  usual  in  such 
illustrations)  with  dissimilitude.  A  vital  union  must 
be  acknowledged  ;  only  neither  is  it  agreeable  with  their 
self-debasing  thoughts,  that  seem  to  make  the  body  the 
more  considerable  part  of  themselves,  that  measure  good 
and  evil  by  it,  as  if  what  were  grateful  to  the  body  were 
simply  good  for  them,  and  that  which  offends  the  body 
simply  evil;  that  speak  or  think  of  themselves,  as  if  they 
were  all  body,  forget  that  there  is  belonging  to  them  an 
6  £<j(j  ai/9(i«»7rot,  as  well  as  an  i  liti,  an  inner  man,  and  an 
outer :  that  the  latter  may  be  decaying,  when  the  other  is 
renewed  day  by  day;  (3  Cor.  iv.  16.)  that  the  Father  of  our 
spirits  may  often  see  cause  to  let  our  flesh  suffer  (and,  at 
last,  perish)  for  the  advantageof  our  spirits,  Heb.xii.  9, 10. 
So  distinct  are  their  interests  and  gratifications,  and  some- 
times inconsistent.  When  men  make  therefore  this  bodily 
brutal  self  their  centre  and  end,  how  sordid  and  unchrist- 

b  Epict.  c  Socmt. 


ian  is  their  temper !  and  how  reprovable  by  some  more 
noble-minded  pagans,  that  had  better  learned  the  precept 
inculcated  by  some  of  them,  of  reverencing  themselves  I 
Of  whom  we  find  one  t  speaking,  with  a  sort  of  disdain, 
Is  this  body  1 1  Another"  saying,  he  might  be  killed  and 
not  hurt ;  and  upbraiding  to  his  friends  their  ignorance, 
when  they  inquired  how  he  would  be  buried  ;  as  if  he 
could  be  buried,  who,  he  said,  should  be  gone  far  enough 
out  of  their  hands.  Another  ;ci  that  the  tyrant  that  made 
him  to  be  beaten  to  death  with  iron  mallets,  might  break 
that  vessel  of  his,  but  him.self  he  could  not  touch. 

4.  We  learn,  that  when  God  removes  any  of  our  dear 
godly  friends  and  relatives  out  of  the  body,  though  he  dis- 
please us,  he  highly  pleases  them  ;  for  'tis  that  they  desire 
rather.  And  we  are  sure  he  pleases  himself;  for  what  can 
induce  him,  or  make  it  possible  to  him,  to  do  any  thing 
against  his  own  pleasure"!  We  are  too  apt  to  consider  our 
own  interest  and  satisfaction  apart  from  theirs  and  God's, 
in  such  cases.  And  hence  is  that  too  vulgar  and  practical 
error,  among  very  many  serious  Christians ;  that  when 
such  as  are  dear  to  them  are  taken  away,  they  reckon  their 
thoughts  to  be  principally  employed,  in  considering  such 
a  thing  as  afllictive  or  punitive  to  them.  'Tis  true  that 
the  affliction  of  that,  as  weil  as  of  any  other  kind,  should 
put  us  upon  very  serious  inquiry  and  search  what  the  sin 
is,  that  may  more  espe^iai^  have  deserved  it.  But  that 
ought  upon  all  occasions  to  be  principally  considered,  in 
any  case,  that  is  principal.  As  God  did  not  make  such  a 
creature  principally  to  please  me,  so  nor  doth  he  take  away 
such  a  one  principally  to  displease  me.  God's  interest  is 
supreme,  their  own  next,  mine  comes  after  both  the  other. 
Therefore  when  the  stream  of  thoughts  and  affections  hath 
run  principally,  in  such  a  case,  upon  our  own  affliction, 
'tis  time  to  check  it,  and  begin  to  consider,  with  some  plea- 
sure, how  the  Lord  and  that  translated  soul  are  now  pleased 
in  one  another  !  He  hath  his  end  upon  his  own  creature, 
and  it  hath  its  end  and  rest  in  him. 

5.  We  see  the  admirable  power  of  divine  grace,  that  it 
prevails  against  even  the  natural  love  of  this  bodily  life ; 
not  where  discontent  and  weariness  of  life  contribute  ;  but 
even  where  there  is  a  willingness  to  live  too,  upon  a  valu- 
able consideration,  as  this  apostle  doth  elsewhere  express 
himself,  vi:.  in  the  place  before  noted  :  and  how  easily  the 
Divine  pleasure  could  reconcile  him  to  life,  notwithstand- 
ing what  is  said  in  the  text,  is  sufl5ciently  signified  in  the 
words  immediately  following  it.  And  the  effect  is  perma- 
nent, not  a  sudden  transport  (wherein  many  are  induced 
to  throw  away  their  lives  upon  much  lower  motives :) 
this  appears  to  be  an  habitual  inclination.  At  distant  times, 
we  find  the  aposlle  in  the  same  temper.  That  is  not  surely 
from  the  power  of  nature,  that  is  so  much  again.st  it,  as  the 
stream  of  nature  now  runs,  i.  e.  that  a  man  .should  be  will- 
ing to  be  plucked  in  pieces,  and  severed  from  himself  I 
And  we  .see,  (ver.  5.)  whereto  it  is  expressly  ascribed  : 
He  that  hath  wrought  us  to  the  self-same  thing,  is  God. 

6.  How  black  is  their  character,  and  how  sad  their  state, 
that  are  mere  addicted  to  the  body,  and  this  bodily  life, 
than  to  the  Lord,  and  that  holy  blessed  life  we  are  to  par-  \ 
take  in  with  him  !  Their  character  is  black  and  horrid,  as  ' 
it  is  diverse  from  that  which  truly  belongs  to  all  the  people 
of  God,  that  ever  lived  on  earth;  and  so  doth  distinguish 
them  from  such,  and  place  them  among  another  sort  of  men 
that  belong  not  to  him  ;  such  as  have  their  portion  in  this 
life,  their  good  things  here,  and  who  are  to  expect  nothing 
hereafter,  but  wo  and  wailing.  And  who  would  not  be 
affrighted,  that  finds  a  mark  upon  him  that  severs  him  from 
the  whole  assembly  of  the  just,  and  the  blessed  I  Their 
slate  is  also  therefore  sad  and  dismal,  inasmuch  as  what 
they  place  their  highest  felicity  in  (their  abode  in  the  body) 
they  know  will  continue  but  a  little  while.  Who  could 
ever,  by  their  love  of  this  bodily  life,  procure  it  to  he  per- 
petuated 1  or  by  their  dread  of  mortality,  make  themselves 
immortal  1  Have  not  others,  in  all  former  ages,  loved  Ihe^ 
body  and  this  world  as  much?  and  what  is  become  of 
them  ■?  Hath  not  death  still  swept  the  stage  from  genera- 
tion to  generation"?  and  taken  all  away,  willing  or  un- 
willing? To  have  all  my  good  bound  up  in  what  I  can- 
not keep !  and  to  be  in  a  continual  dread  of  what  I  cannot 
avoid!  what  can  be  more  disconsolate"?    How  grievous 

d  Anaxarcti. 


AND  PRESENT  WITH  THE  LORD. 


1027 


will  it  be  to  be  torn  out  of  the  body!  not  to  resign  the 
soul,  but  have  it  drawn  forth  as  a  rusty  sword  out  of  the 
sheath ;  a  thing  which  our  utmost  unwillingness  will  make 
the  more  painful,  but  cannot  defer !  No  man  hath  power 
ever  the  spirit  to  retain  the  spirit,  nor  hath  he  power  in 
death,  Eccles.  viii.  8.  How  uncomfortable,  when  the 
Lord's  presence,  the  common  joy  of  all  good  souls,  is  to 
me  a  dread  1  By  the  same  degrees,  by  which  an  abode  in 
the  body  is  over-desired,  is  that  presence  dreadful  and  dis- 
affected. And  how  deplorate  is  the  case,  when  this  body 
is  the  best  shelter  I  have  from  that  presence !  Would  I 
lurk  in  the  body  and  lie  hid  from  the  presence  of  the  Lord  1 
How  easily  and  how  soon  will  my  fortress  be  beaten  down 
and  laid  in  the  dust !  and  I  be  left  naked  and  exposed ! 
and  then  how  fearful  things  do  ensue!  But  what  now, 
doth  this  fearful  case  admit  of  no  remedy  1  It  can  admit 
but  of  this  only  one,  which  therefore  I  would  now  recom- 
mend and  press,  the  serious  effectual  endeavour  of  being, 
to  a  just  degree,  alienated  from  the  body,  and  of  having 
the  undue  love  repressed  and  wrought  down,  of  this 
bodily  life.  Mistake  not,  I  go  not  about  to  persuade  all 
promiscuously,  out  of  hand  and  without  more  ado,  to  de- 
sire death,  or  absence  from  the  body.  The  desires  of 
reasonable  creatures  should  be  reasonable,  the  product  of 
valuable  considerations  and  rational  inducements.  The 
present  case  of  too  many,  the  Lord  knows,  admits  not  they 
should  be  willing  to  die ;  who  are  they  that  they  should 
desire  the  day  of  the  Lord  ■?  a  day  of  such  gloominess  and 
darkness,  as  it  is  likely,  should  it  now  dawn,  to  prove  to 
them !  No,  but  let  all  endeavour  to  get  into  that  state, 
and  have  their  affairs  in  such  a  posture,  that  they  may  be, 
upon  good  terms,  reconciled  to  the  grave  ;  and  that  sepa- 
ration from  the  body  may  be  the  matter,  with  them,  of  a 
rational  and  truly  Christian  choice.  And  since,  as  hath 
been  said,  there  are  two  terms  between  which  the  inclina- 
tion and  motion  of  our  souls,  in  this  case,  must  lie,  from 
the  one  to  the  other,  viz.  the  body,  and  the  Lord,  life  in 
the  body,  and  with  the  Lord ;  let  such  things  be  considered 
on  both  hands,  as  may  justly  tend  to  diminish  and  lessen 
our  inclination  and  love  to  the  one,  and  increase  it  towards 
the  other.  So  as  that,  all  things  being  considered,  and 
upon  the  whole,  this  may  be  the  reasonable  and  self-justi- 
fying result,  to  be  well  pleased  rather  to  be  absent  from 
the  body,  and  to  be  present  with  the  Lord.    And, 

(1.)  On  the  part  of  the  body  and  this  bodily  life,  con- 
sider, how  costly  it  is  to  you !  You  lay  out  upon  it  (the 
most  do)  most  of  your  time,  thoughts,  cares ;  the  greater 
part,  most,  or  even  all,  of  your  estates.  All  the  callings 
you  can  think  of  in  the  world,  and  which  all  help  to  main- 
tain at  no  little  expense,  are  wholly  for  the  body ;  what 
costly  attendants  must  it  have  of  cooks,  bakers,  brewers, 
mercers,  physicians,  lawyers,  and  what  not!  one  only 
excepted  that  refers  to  the  soul.  And  again,  when  all  is 
done,  how  little  serviceable  is  it!  when  you  would  em- 
ploy it,  sometimes  it  is  sick,  sometimes  lame,  sometimes 
lames  the  mind  and  intellect  too,  that  it  cannot  do  its  of- 
fice, merely  through  the  distemper  of  bodily  organs ;  is  at 
all  times  dull,  sluggish,  indisposed;  the  spirit  is  willing, 
but  the  flesh  weak. 

Yea  moreover  how  disserviceable !  hinders  you  doing 
good,  prompts  to  the  doing  much  evil.  What  a  world  of 
mischief  is  done  among  men,  merely  by  bodily  lusts,  and 
to  serve  fleshly  appetite;  these  fill  the  world  with  confu- 
sion, and  miseries  of  all  sorts.  All  catch  from  others  what 
they  can,  for  the  service  of  the  body ;  hence  is  competi- 
tion of  interests  and  designs ;  no  man's  portion  is  enough 
for  him  to  serve  the  body,  (or  the  mind,  as  it  is  depraved 
by  bodily  inclinations,)  and  so  the  world  is  torn  by  its  in- 
habitants, countries  wasted  and  laid  desolate  ;  religion  it- 
self made  subservient  to  fleshly  interest,  and  thence  is  the 
occasion  of  many  a  bloody  contest,  of  oppressions,  perse- 
cutions, and  violences ;  whereby  many  times  it  so  falls  out, 
that  such  as  are  most  vigorously  engaged  in  the  design  of 
serving  the  body,  destroy  it,  their  own  as  well  as  other 
men's.  And  (which  is  most  dreadful)  souls  are  nume- 
rously lost  and  perish  in  the  scuffle,  yea,  and  very  oft  upon 
the  account  or  pretence  of  religion,  whose  only  design  it 
is  to  save  souls!  And  how  many,  to  save  their  bodies, 
destroy  even  their  own  souls!  Not  having  learned  that 
■'rstructiou  of  our  Saviour's,  not  to  fear  them  that  can  I 


only  kill  the  body;  or  being  unable  to  suffer  some  lesser 
bodily  inconveniences,  apostatize,  and  abandon  their  reli- 
gion, whereby  that,  and  their  souls  too,  become  sacrifices  to 
the  safety  and  accommodation  of  an  idolized  lump  of  clay  I 
And  how  certainly  (if  a  seasonable  repentance  do  not  in- 
tervene) do  they,  who  only  thus  tempt  the  souls  of  other 
men,  destroy  their  own  !  nor  can  it  be  doubted  at  this  time 
of  day,  and  after  the  experience  of  so  many  ages,  wherein 
Christianity  hath  been  so  visibly  and  grossly  carnalized, 
but  that  it  is  a  religion  perverted  to  the  support  of  the  bodily 
and  animal  interest,  that  hath  thus  embroiled  the  Christ- 
ian world.  How  plain  is  it,  that  they  who  desire  to  make 
a  fair  show  in  the  flesh,  to  strut  in  pomp,  to  glitter  in  se- 
cular grandeur  and  splendour,  to  live  inunrebuked  sensual 
ease  and  fulness,  are  the  men  that  would  constrain  others 
to  their  carnal  observances  !  men  that  serve  not  our  Lord 
Jesus  Christ,  but  their  own  bellies.  Who  can  think  it  is 
pure  love  to  souls,  and  zeal  for  the  true  ends  of  the  holy, 
peaceable  religion  of  our  blessed  Jesus,  that  makes  them 
so  vexatious  and  troublesome  to  all,  whom  their  fleshly 
arm  can  reach  and  ruin,  and  whom  their  spirit  and  way 
cannot  allure  and  win"?  Who  that  understands  religion, 
and  the  true  design  of  it,  and  the  blessed  end  wherein  it 
will  shortly  terminate,  would  not  be  glad  to  be  rescued 
out  of  this  large  diffusive  unquiet  empire  of  the  body,  that 
extends  itself  over  all  things,  mingling  its  odious  impuri- 
ties, even  with  what  is  most  sacred !  Who  would  not  long 
to  be  from  under  this  reign  of  the  beast,  if  he  might  have  a 
fair  way  for  e.scape !  And  where  religion  is  not  in  the  case, 
what  multitudes  of  terrene  creatures,  earthly-minded  men, 
are  stupidly  going  down  to  perdition  daily,  and  destroying 
their  souls  by  mere  neglect,  while  they  are  driving  designs 
for  the  body !  Which  yet,  in  the  mean  time,  is  at  the  best  but 
a  prison  lo  the  best  of  souls.  O  how  could  they  love  God, 
admire  and  praise  him,  were  they  once  out  of  this  body  I 
But  it  is  not  enough  to  a  subject,  wherein  love  is  implant- 
ed and  is  a  part  of  its  nature,  to  have  only  the  prospect  of 
what  is  unlovely,  or  be  told  only  what  is  not  to  be  loved. 
There  must  be  somewhat  to  invite  and  draw,  as  well  as  to 
repel  and  drive  off.     Therefore, 

(2.)  Consider  also,  on  the  other  part,  the  Lord,  and  that 
life  you  are  to  transact  and  live  with  him.  Little  can  now 
be  said ;  you  are  not  ignorant  where  much  is,  and  your 
own  thoughts  may,  upon  much  conversing  with  the  holy 
oracles,  suggest  yet  more.  And  you  have  need  to  use  your 
thoughts  here,  the  more  largely,  where  your  sense  doth  not 
instruct  j'ou,  as  on  the  other  part  it  doth.  Consider  the 
description  which  you  are  copiously  furnished  with,  both 
of  him  and  of  the  state  in  which  you  are  to  be  present 
wiih  him.  Recount  his  glorious  excellencies,  his  immense 
and  all-suflicient  fulness,  his  wisdom,  power,  holiness,  and 
love  in  absolute  perfection.  Consider  his  high,  equal, 
comely,  amiable  regency  over  the  blessed  community  above, 
that  spiritual  incorporeal  people,  the  pleased  joyful  inhabit- 
ants of  the  celestial  regions.  And  that  he  rules  over  them 
and  communicates  himself  universally  to  them,  in  a  state 
of  perfect  light,  purity,  peace,  love,  and  pleasure,  that  is 
also  immutable,  and  never  to  know  end.  There  is  nothing 
capable  of  attracting  an  intellectual  nature,  which  is  not 
here! 

But  on  both  parts,  suffer  yourselves  to  be  directed  also. 

[1.]  Take  heed  of  over-indulging  the  body,  keep  it  in 
subjection,  use  it,  and  serve  it  not.  Primitive  nature,  and) 
the  Creator's  wise  and  holy  pleasure,  ordained  it  to  serve. 
Lose  not  yourselves  in  it,  take  heed  you  be  not  buried 
where  you  should  but  dwell,  and  that  you  make  not  your 
mansion  your  grave.  Mansion,  do  I  say  1  Callitasthis 
apostle  doth,  and  another,  ('3  Pet.  i.)  your  tabernacle  only, 
a  tent  pitched  for  you,  but  for  a  little  while.  Every  day 
look  upon  it,  and  without  fond  pity,  as  destined  to  rotten- 
ness and  corruption  ;  and  as  that  which,  when  it  ceases  to 
be  your  clothing,  must  be  worms  meat.  Labour  to  make 
the  thoughts  easy  and  familiar  to  yourselves  of  leaving  it, 
think  it  not  an  uncouth  thing.  How  doth  that  part  of  the 
creation,  that  is  inferior  to  you,  abound  with  like  instances! 
of  fruits  springing  up  out  of  this  earth,  and  growing  to 
ripeness  and  maturity,  with  husks,  shells,  or  other  integu- 
ments, which  then  fall  off;  such  as  never  ripen,  they  and 
their  enfoldings  rot  together.  Esteem  it  your  perfection, 
when  your  shell  will  fall  offeasily,  and  cleaves  not  so  close. 


1028 


DESIRE  OP  BEING  ABSENT  PROM  THE  BODY, 


as  to  put  you  to  pain  when  it  is  to  be  severed  from 
you. 

Endeavour  the  holy  and  heavenly  nature  may  grow  more 
and  more  mature  in  you ;  so  death  will  be  the  more  also 
an  unregretted  thing  to  your  thoughts.  By  all  means 
labour  to  overcome  the  fear  of  it ;  which  that  you  might, 
our  Lord  also  took  a  body.  Porasmuch  as  the  children 
are  partakers  of  flesh  and  blood,  he  also  himself  likewise 
took  part  of  the  same,  that  through  death  he  might  destroy 
him  that  had  the  power  of  death,  that  is,  the  devil ;  and  de- 
liver them,  who  through  fear  of  death  were  all  their  lifetime 
subject  to  bondage,  Heb.  ii.  14,  15.  Reckon  not  much 
of  that  fear,  which  is  only  the  mere  regret  of  sensitive 
nature,  purely  involuntary ;  and  that  can  no  more  obey 
the  empire  of  the  mind,  or  be  regulated  by  it,  than  you  can 
make  straight  a  crooked  leg  by  a  mere  act  of  your  will,  or 
make  your  body  not  feel  pain :  a  fear,  from  which  the  per- 
fection of  our  nature,  in  our  blessed  Lord  himself,  was  not 
exempt.  But  it  is  one  thing  to  extinguish  even  that  fear, 
another  to  overcome  it ;  the  former  is  impossible  to  you, 
the  latter  necessary.  It  is  overcome,  when  a  superior 
principle  governs  you  and  your  resolutions  and  course,  as 
it  did  our  Lord;  he  did  not,  because  of  it,  spare  himself 
and  decline  dying.  You  may  feel  perhaps  somewhat  of 
such  a  fear  (a  secret  shrug)  when  you  are  to  be  let  blood, 
or  have  a  wound  searched.  It  governs  not  in  such  a  less 
important  case,  when,  being  convinced  it  is  requisite,  you 
omit  not  the  thing  notwithstanding.  Labour  herein  to  be 
hardy,  and  merciless  to  this  flesh,  upon  the  fore-thoughts 
of  the  time  when  God  will  allow  you  to  step  forth,  and  go 
out  of  the  body ;  and  say  to  it,  with  an  obdured  mind,  Por 
all  thy  craving,  and  shrinking,  thou  shalt  be  thrown  ofl'. 

Labour  it  may  not  only  not  be  the  malter  of  your  pre- 
vailing fear,  but  be  the  matter  of  your  hope.  Look  towards 
the  approaching  season,wilh  pleasant  cheerful  expectation ; 
aspire  (as  it  belongs  to  you  to  do,  who  have  received  the 
first-fruits  of  the  Spirit,  that  blessed  Spirit  of  adoption)  and 
groan  for  the  adoption,  (the  season  of  your  being  more 
solemnly  owned  for  sons,)  t>iz.  the  redemption  of  the  body, 
Rom.  viii.  23.  Which  though  it  ultimately  refer  to  the 
resurrection,  maybe  allowed  to  have  an  incomplete  mean- 
ing, in  reference  to  death  too;  for  I  see  not  but  airoXi- 
rpwiTu  Tov  (Tu/iaro!,  may  admit  such  a  construction,  jis  h-roXi- 
Tpcinii  riji/  TTupafficcuy,  Heb.  ix.  15.  i.  e.  that  redemption  of 
the  body  may  mean  redemption  from  it,  wherein  it  is  bur- 
densome, a  grievance  and  penalty,  here,  as  well  as  there. 
The  redemption  of  transgressions  doth  truly  mean  libera- 
tion from  the  penalty  of  them ;  from  which  penal  evil  of 
and  by  the  body,  so  materially,  at  least,  it  is,  we  are  not 
perfectly  freed,  as  our  blessedness  is  not  perfect,  till  mor- 
tality be  swallowed  up  of  life,  and  all  the  adopted,  the 
many  sons,  be  all  brought  to  glory  together. 

How  happy  in  the  mean  lime  is  your  case,  when  death 
becomes  the  matter  of  your  rational,  well-grounded  hope! 
You  have  many  hopes,  wherein  you  are  liable  to  disappoint- 
ment ;  you  wiil  then  have  one  sure  hope,  and  that  will  be 
worth  them  all ;  none  can  prevent  you  of  this  hope.  Many 
other  things  you  justly  hope  for,  are  hindered  by  ill-minded 
men  of  their  accomplishment;  but  all  the  wit  and  power 
of  your  most  spiteful  enemies  can  never  hinder  you  from 
dying.  And  how  are  you  fenced  against  all  the  interven- 
ing troubles  of  life  !  Nihil  meluit  qui  optat  mori,  You  have 
nothing  to  fear,  if  you  desire  to  die  ;  nothing  but  what,  at 
least,  death  will  shortly  put  an  end  to.  Malce  this  your 
aim,  to  have  life  for  the  matter  of  your  patience,  and  death 
of  your  desire. 
I  [2.]  On  the  other  part  also,  labour  to  be  upon  good 
^  terms  with  the  Lord,  secure  it  that  he  be  yours.  Your 
way  to  that  is  short  and  expedite,  the  same  by  which  we 
become  his,  Ezek.  xvi.  8.  I  entered  into  covenant  with 
thee,  and  thou  becamest  mine.  Solemnly  and  unfeignedly 
accept  him,  and  surrender  yourselves;  without  this  who 
can  expect  but  to  hear  from'him  at  last,  Depart  from  me, 
I  know  you  not  1  Know  of  yourselves,  demand  an  ac- 
count, are  you  sincerely  willing  to  be  his  7  and  to  take  him 
for  yours  without  limitation  or  reserves  1  Matters  are  then 
agreed  between  him  and  you,  and  who  can  break  or  dis- 
annul the  agreement  1  Who  can  come  between  him  and 
you?  I  often  think  of  the  high  transport  wherewith  those 
6  Julian  Ep.  ad  lamblic. 


words  are  uttered.  The  excellent  knowledge  of  Christ 
Jesus  my  Lord,  Phil.  iii.  8.  This  is  Christian  religion,  not 
in  a  system,  but  as  it  is  a  vital  principle  and  habit  in  the 
soul,  inclining  us,  making  us  propense,  towards  our  bless- 
ed Lord,  addicting  and  subduing  us  to  him,  uniting  us 
with  him,  whereby  we  come  to  know  by  inward  sensations, 
to  feel  the  transfusions  of  his  spiritual  light  and  influence, 
and  our  souls  thereby  caught,  and  bound  up  in  the 
bundle  of  life.  So  we  have  Christ  formed  within,  his  holy 
truth,  doctrines,  precepts,  promises,  inwrought  into  the 
temper  of  our  spirits.  And,  as  it  follows  in  that  context, 
Phil.  iii.  to  have  him,  according  to  the  states  wherein  he 
successively  was,  by  correspondent  impressions  represented 
in  us;  so  as  that  we  come  to  bear  the  image  of  him,  cru- 
cified and  dying,  first;  then,  reviving  and  rising;  and 
afterwards,  ascending  and  glorified.  To  know  him,  and 
the  power  of  his  resurrection,  and  the  fellowship  of  his 
sufferings,  being  made  conformable  to  his  death;  if,  by 
any  means,  we  might  attain  unto  the  resurrection  of  the 
dead,  ver.  10,  11. 

Let  us  not  be  at  rest  till  we  find  it  thus,  in  some  measure, 
with  us.  If  we  feel  ourselves,  after  this  manner,  internally 
and  initially  conformed  to  him,  this  will  be  both  a  prepara- 
tive, and  a  pledge  of  our  future  perfect  conformity,  both 
internal,  and  external.  It  will  fit  us  to  be  ever  with  the 
Lord,  and  assure  us  we  shall  and  can  be  no  where  else ;  that 
he  and  we  shall  not  to  eternity  dwell  asunder.  We  shall 
neither  fear  to  be  externally  conformed  to  him  in  his  death, 
to  quit  and  lay  down  the  body  as  he  did;  nor  despair  of 
attaining  with  him  the  resurrection  from  the  dead,  and  of 
being  present  with  him  in  glory.  Or,  that  he  shall  recover 
for  us,  out  of  the  dust,  our  vile  abject  bodies,  (the  to  (rufia  rfis 
ramivuicsus  V""""))  'he  body  of  our  humiliation,  wherein  we 
were  humbled,  as  he  was  in  his,  (as  it  follows  in  that,  Phil, 
iii.  ver.  21.)  and  make  it  like  his  own  glorious  body,  (avfifiop- 
•pov,  conform,  and  agreeable,)  by  that  power,  by  which  he 
is  able  even  to  subdue  all  things  to  himself  In  the  mean 
time,  as  this  present  state  admits,  converse  much  with  him 
every  day ;  be  not  strangers  tohim,  often  recognise  and  renew 
your  engagements  to  him.  Revolve  in  your  thoughts  his 
interest  in  you, and  yours  in  him;  and  the  nearer  relation 
there  is  between  hitii  and  you,  than  that  between  you  and 
this  body.  Recount  with  yourselves  the  permanency  and 
lastingness  of  that  relation ;  that  whereas  this  body,  as  now 
it  is  a  terrestrial  body,  will  not  be  yours  long ;  he  is  to  be 
your  Grod  for  ever  and  ever;  that  though  death  must  shortly 
separate  you  from  this  body,  neither  life  nor  death,  prin- 
cipalities nor  powers,  things  present  nor  things  to  come, 
shall  ever  separate  you  from  the  love  of  God,  which  is  in 
Christ  Jesus,  our  Lord.  While  this  body  is  a  body  of 
death  to  you,  he  is  your  life,  your  hope,  and  your  exceed- 
ing joy,  your  better,  more  laudable,  and  more  excellent 
self,  more  intimate  to  you  than  you  can  be  to  yourself,  as 
hath  been  anciently  and  often  said,  and  for  the  obtaining 
whose  presence,  absence  from  the  body  is  a  very  small 
matter. 

A  great  prince,'  in  an  epistle  to  that  philosopher,  tells 
him:  I  seem  to  myself  not  to  be  a  man,  as  the  saying  is, 
while  I  am  absent  from  lamblicus,  or  while  I  am  not  con- 
versant (dt.  (Tvvw)  with  him.  That  we  can  better  endure  our 
Lord's  ab,sence,  is  surely  a  thing  itself  not  to  be  endured ; 
we  should  labour,  that  our  acquaintance  with  him  (such  as 
is  fit  to  be  between  .so  great  a  majesty  and  such  mean 
creatures  as  we)  should  grow  daily.  Yea,  and  endeavour 
to  make  the  thoughts  more  familiar  to  ourselves  of  spirit- 
ual beings  in  the  general ;  for  we  are  to  serve  and  converse 
with  him  in  a  glorious  community  of  such  creatures.  An 
innumerable  companyof  angels,  the  general  assembly,  and 
the  church  of  the  first-born,  and  the  spirits  of  just  men 
made  perfect,  (Heb.  xii.  23.)  in  a  region  where  an  earthly 
body,  remaining  such,  can  have  no  place.  Why  do  we 
make  the  thoughts  of  a  spirit,  out  of  a  body,  so  strange  to 
ourselves?  We  meet  with  hundreds  of  spirits  in  bodies, 
and  moving  bodies  to  and  fro  in  the  streets  every  day,  and 
are  not  startled  at  it.  Is  a  body  .so  much  nearer  akin  to  us 
than  a  spirit,  that  we  must  have  ,so  mean  a  thing  to  come 
between,  to  mediate  and  reconcile  us  to  it  t  Why  are  we 
afraid  of  what  we  are  so  nearly  allied  unto  '>.  Can  we  not 
endure  to  see  or  think  of  a  man  at  liberty  (suppose  it  were 


AND  PRESENT  WITH  THE  LORD. 


1029 


a  friend,  or  a  brother)  if  we  ourselves  were  in  prison  1  The 
more  easy  you  make  the  apprehension  to  yourselves  of  a 
disembodied  spirit,  i.  e.  free,  I  mean,  of  any  terrestrial 
body,  the  better  we  shall  relish  the  thoughts  of  him  who 
is  the  head  of  that  glorious  society  you  are  to  be  gathered 
tmto  ;  for  the  Lord  is  that  Spirit,  the  eminent,  almighty, 
and  all-governing  Spirit,  (to  be  ever  beheld  too  in  his  glo- 
rified body,  as  an  eternal  monument  of  his  undertaking 
for  us,  and  an  assuring  endearment  of  his  relation  to  us  ;) 
the  better  your  minds  will  comply  with  the  preconceived 
idea  we  are  lo  entertain  ourselves  with,  of  the  constitution, 
order,  employment,  and  delights  of  that  vast  collection  of 
heavenly  associates  we  shall  dwell  with  for  ever.  And  the 
more  will  you  still  incline  to  be  absent  from  this  body,  that 
(among  them)  you  may  be  ever  present  with  the  Lord, 

And  if  you  thus  cherish  this  pleasant  inclination,  think 
how  grateful  it  will  be,  when  it  comes  to  be  satisfied  !  How 
natural  is  that  rest  that  ends  in  the  centre,  to  which  a 
thing  is  carried  by  a  natural  motion  !  How  pleasantly  doth 
the  departed  soul  of  that  good  gentlewoman,  whose  de- 
cease we  lament,  solace  itself  in  the  presence  of  her  glo- 
rious Lord !  I  shall  say  little  concerning  her ;  you  will 
have  her  just  memorial  more  at  large  ere  long.  I  had  in- 
deed the  opportunity,  by  an  occasional  abode  some  days 
under  the  same  roof,  (several  years  before  she  came  into 
that  relation  wherein  she  finished  her  course,)  to  observe 
her  strangely  vivid  and  great  wit,  and  ven,'  sober  conver- 
sation. But' the  turn  and  bent  of  her  spirit  towards  God 
and  heaven  more  remarkably  appeared  a  considerable  time 
after ;  which  when  it  did,  she  showed  how  much  more 
she  studied  the  interest  of  her  soul  than  the  body  :  and 
how  much  more  she  valued  mental  and  spiritual  excel- 
lencies than  worldly  advantages,  in  the  choice  of  her  con- 
sort, whom  she  accepted  to  l3e  the  companion  and  guide 
of  her  life. 

She  gave  proof  herein  of  the  real  greatness  of  her  spirit, 
and  how  much  she  disdained  to  be  guided  by  their  vulgar 
measures  that  have  not  wit,  and  reason,  and  religion 
enough  to  value  the  accomplishments  of  the  mind,  and 
inner  man  ;  and  to  understand  that  knowledge,  holiness, 
a  heavenly  heart,  entire  devotedness  to  the  Redeemer,  a 
willingness  to  spend  and  be  spent  in  the  service  of  God, 
are  better  and  more  valuable  things,  than  so  many  hun- 
dreds or  thousands  a  year.  And  that  no  external  circum- 
stances can  so  far  dignify  a  drunkard,  an  atheist,  a  pro- 
fane wretch,  as  that  (compared  with  one  that  bears  such 
character)  he  should  deserve  to  be  simply  reckoned  the 
better  man.  And  that  mere  sober  carnality  and  ungodli- 
ness suffice  not  to  cast  the  balance  ;  or  that  have  so  little 
of  these  qualifications  for  the  making  a  true  judgment,  as 
lo  think  that  calling  dishonourable  and  a  diminution  to 
a  man,  that  refers  immediately  to  the  soul,  and  the  unseen 
world,  and  that  relates  and  sets  him  nearest  to  God. 
69 


She  knew  how  to  make  her  estimate  of  the  honour  of  a 
family,  and  a  pedigree,  as  things  valuable  in  their  kind; 
without  allowing  herself  so  much  vanity,  as  to  reckon  they 
were  things  of  the  most  excellent  kind,  and  to  which  no- 
thing personal  could  be  equal.  And  well  understood,  of 
the  personal  endowments  of  the  body,  and  the  mind,  which 
were  to  have  the  preference.  Her  life  might  teach  all 
those,  especially  of  her  own  sex,  that  a  life's  time  in  the 
body,  is  for  some  other  purposes  than  to  indulge,  and  trim, 
and  adorn  the  body ;  which  is  most  minded  by  them,  who 
(as  that  shows)  have,  in  the  mean  time,  most  neglected, 
and,  God  knows,  most  depraved  and  deformed  .«ouls.  I 
hope  her  example,  more  fully  and  publicly  represented, 
will  more  generally  teach  :  in  the  mean  time,  this  instance 
of  our  common  mortality  should  teach  us  all.  We  see 
this  state  of  life  in  the  body  is  not  that  we  were  finally 
made  for;  yet  how  few  seriously  look  beyond  it !  And  it 
is  amazing  to  think  how  little  the  deaths  of  others  signify, 
to  the  making  us  mind  our  own.  We  behave  ourselves  as 
if  death  were  a  thing  only  to  be  undergone  by  some  few 
persons,  here  and  there  ;  and  that  the  most  should  escape, 
and  as  if  we  took  it  for  granted  we  should  be  of  the  ex- 
empted number.  How  soon  are  impressions,  from  such 
occasions,  talked,  and  trifled,  and  laughed,  and  jested 
away  !  Shall  we  now  learn  more  to  study  and  understand 
our  o'mi  natures  1  to  contemplate  ourselves,  and  our  duty 
thereupon  1  that  we  are  a  mortal,  immortal  sort  of  crea- 
tures 1  that  we  are  sojourners  only  in  a  body,  which  we 
must  shortly  leave  to  dust  and  worms'!  that  we  are  crea- 
tures united  with  bodies,  hut  separable  from  them  ?  Let 
each  of  us  think,  "  I  am  one  that  can  live  in  a  body,  and 
can  live  out  of  a  body.  While  I  live  in  one,  that  body  is 
not  mine,  I  dwell  not  in  mine  own  :"  that  the  body  must 
be  for  the  Lord,  as  he  will  then  be  for  the  body:  that  we 
shall  dwell  comfortless  an.-i  miserable  in  the  body,  if  we 
dwell  in  it  solitary  and  alone,  and  have  not  with  us  a  better 
inhabitant :  that  our  bodies  are  to  be  mansions  for  a  Deity, 
houses  for  religion,  temples  of  the  Holy  Ghost.  O  the 
venerable  thoughts  we  should  have  of  these  bodies  upon 
this  account !  how  careful  should  we  be  not  to  debase 
them,  not  to  alienate  them !  If  any  man  corrupt  the  temple 
of  God,  him  will  he  destroy,  1  Cor.  iii.  16,  Will  a  man 
rob  God  1  break  and  violate  his  house  t  How  horrid  a 
burglary  I  Shall  we  agree  to  resign  these  bodies,  and  this 
bodily  life  1  Our  meeting  will  have  been  to  good  purpose, 
might  this  be  the  united  sense  of  this  dissolving  assembly : 
"  Lord,  here  we  surrender  and  disclaim  (otherwise  than 
for  and  under  thee)  all  right  and  title  to  these  bodies  and 
lives  of  ours.  We  present  our  bodies  holy,  acceptable, 
living  sacrifices,  as  our  reasonable  service."  Let  us  do 
so,  and  remember  we  are  hereafter  not  to  live  to  ourselves, 
nor  lo  die,  at  length,  to  ourselves,  but  living  and  dying  to 
be  the  Lord's. 


A  FUNERAL  SERMON 

ON  THE  DEATH  OF 

MRS.  JUDITH  HAMMOND. 


TO  THE  REV.  MR.  HAMMOND. 

My  offering  this  discourse  to  the  eye  of  the  world,  together  with  your  own,  shows  how  great  power  our  ancient 
friendship  hath  given  you  over  me  ;  whereof  I  have  the  less  unpleasant  sense,  believing  you  will  understand  it  ,so ; 
who,  in  great  part,  know  how  difficult  my  circumstances  made  it  to  me  to  comply  with  your  desire  herein.  Your 
opinion  of  the  fitness  of  publishing  so  uncomposed  a  thing,  discovers  how  far  you  were  subject  also  to  the  same 
power  ;  whose  judgment  I  am  a  little  apt  to  distrust,  where  it  meets  not  with  this  bias. 

It  will  be  a  joy  to  me,  if  it  help  to  mitigate  your  sorrow,  which  is  in  great  part  justified  by  the  greatness  of  your  loss, 
in  being  separated,  after  so  long  conversation,  from  so  excellent  a  consort,  that  lived  in  this  world  so  much  above  it. 

I  reckon  it  an  evidence  of  the  real  greatness  of  her  spirit,  that  she  thought  that  so  little  a  thing,  wherein  others  place 
greatness  ;  and  that  in  almost  forty  years'  acquaintance  with  you  both,  I  should  never  hear  of  her  nearness  to  a  noble 
family,  till,  occasionally,  since  her  death.  It  seems  the  blood  that  filled  her  veins,  did  not  swell  her  mind.  And  her 
heavenly  birth  and  relation  to  the  house  and  family  of  God,  made  her  forget  her  earthly  kindred,  and  parents'  house. 

Sir,  though  whom  God  hath  joined  together  no  man  might  put  asunder ;  yet  when  he  that  made  the  union,  makes 
the  separation ,  there  is  no  saying  to  him.  What  dost  thou  ■?  We  must  awhile  tug  with  the  difficulties  of  our  state,  and 
work ;  wherein  the  hope  of  helping  some  (as  God  shall  graciously  help  us)  to  gain  this  victory  over  death,  and  of 
being  at  length,  through  his  grace,  victors  ourselves,  will  be  a  constant  relief  and  support  to  you,  and 

Your  very  respectful  brother, 

and  fellow-servant  in  the  labours  of  the  Gospel, 

J.  H. 


1  CORINTHIANS    XV.  54. 


— DEATH  IS  SWALLOWED  UP  IN  VICTORY. 


The  foregoing  words  signify  this  saying  to  have  been 
before  written  elsewhere.  So  when  this  corruptible  shall 
have  put  on  incorruption,  and  this  mortal  shall  have  put 
on  immortality,  then  shall  be  brought  to  pass  the  saying 
that  is  written.  Death  is  swallowed  up,  &c.  And  we  find 
it  before  written,  (Isa,  xxv.  8.)  in  express  words,  and  (Hos. 
xiii.  14.)  in  such  as  are  equivalent.  What  their  depend- 
ance  or  meaning  is,  in  either  of  those  places,  cannot  be 
discussed  within  our  present  narrow  limits.  Only  it  is 
sufficiently  manifest,  that  sundry  passages  in  the  Holy 
Scriptures  are  said  to  be  brought  to  pass,  over  and  over, 
once  and  again  ;  as  that  of  Rachel's  weeping  for  her  chil- 
dren ;  and  of  God's  bringing  his  Son  out  of  Egypt ;  with 
divers  others.  This  great  saying  may  have  had  some 
partial  and  gradual  accomplishment,  within  the  current  of 
time,  when  in  reference  to  a  people  more  specially  related 
to  God,  and  in  some  more  notable  delinquency  and  defec- 
tion from  him,  he  may  have  given  a  just,  bat  limited  com- 
mission to  death,  to  make  great  ravage  and  destructions 
among  them  ;  so  that  it  hath  even  rode  in  triumph,  made 
a  huge  carnage,  strewed  their  country  with  carcasses, 
turned  their  rifh  land,  more  enriched  wilh  human  blood, 
into  an  Aceldama,  and  thereupon,  but  inio  a  place  of 
sepulture  and  of  graves  ;  and  yet,  when  it  hath  gone  as 
far  as  his  designed  limits,  and  executed  all  his  pleasure, 
he  may  have  stopped  it  in  its  career,  and  said.  Hither 
thou  shall  come,  and  no  further,  now,  cease  and  give 
over,  (as  Hos.  xiii.  14.)  and  so  may  have  ransomed  the 
residue  from  the  power  of  the  grave,  and  been  the  de- 
struction of  their  destroyers,  plaguing  them  who  were 
their  plagues.  This,  in  the  next  intention  hereof,  may 
respect  the  people  of  the  Jews,  who  being  returned  from 

a  Grot,  in  loc.  nsi*:  Ets  viKfi$ 


their  (now  foreseen)  captivity,  might  in  the  prophetic 
style  be  spoken  of  as  a  people  risen  from  the  dead,  and 
newly  .sprung  up  out  of  the  grave  ;  but  might  have  a  fur- 
ther reference  to  the  yet  future  state  of  the  Christian 
church,  as  Isa.  xxv.  6,  7,  8.  seems  to  carry  it ;  when  so 
great  a  death  as  hath  long  been  upon  it,  as  well  as  the  rest 
of  the  world,  it  may  be  hoped  shall  be  swallowed  up  in  a 
very  glorious  victory  !  But  this  saying  is  introduced  here, 
as  having  its  final  and  ultimate  completion,  in  conjunction 
with  what  is  mentioned  besides,  in  this  context,  viz.  when 
in  the  close  and  shutting  up  of  time  the  trumpet  shall  sound, 
as  we  are  told  elsewhere  it  shall  at  the  coming  of  our 
Lord,  and  the  dead  (tho.se  that  died  in  him  first,  1  Thess. 
iv.  If).)  be  rai.sed,  the  living  changed,  so  as  to  bear  his,  the 
heavenly  Adam's,  image ;  when  this  corruptible  shall  have 
put  on  incorruption,  and  this  mortal  immortality;  then 
shall  be  brought  to  pass  this  saying,  (whatever  preludes 
thereto,  as  was  written,  there  may  have  been  before,) 
Death  is  swallowed  up  in  victory. 

And  according  to  this  its  fullest  sense,  is  this  saying  to 
be  the  subject  of  our  present  consideration.  The  expres- 
sion is  highly  rhetorical;  but  there  is  a  most  rational,  solid 
sense  intended  under  it ;  for  which  no  words  can  be  too  big 
or  of  too  great  a  sound.  Our  business  must  be  to  explain, 
and  apply  this  saying.     And, 

I.  For  explication  of  its  rational  import,  we  shall  show, 
— 1.  The  import, — 2.  The  reasonableness,  of  it. 

1.  It  imports,  in  general,  God's  determination  to  put  a 
perpetual  end  to  death,  to  make  it  cease  in  perpctmmi,  as 
a  noted  expositor  expresses  it,"  showing  that  the  parallel 
Hebrew  phrase  is  usually  rendered,  for  ever,  2  Sam.  ii.  26. 
Jer.  iii..'i.  nnil  in  divers  other  places.    But  that  we  may 


THE  CHRISTIAN'S  TRIUMPH  OVER  DEATH. 


1031 


give  a  more  distinct  account  of  its  meaning,  several  things 
are  to  be  noted  : 

(1.)  Tliat  death,  as  it  is  here  spoken  of,  supposes  a  cer- 
tain limited  subject.  Its  being  mentioned  in  this  chapter, 
and  elsewhere,  as  if  it  were  itself  a  supposilum  and  an  in- 
telligent designing  one,  is  an  elegant  and  a  usual  figure. 
The  Holy  Scriptures  and  common  speech  abound  with 
this  sort  oi  prosopopoeia;  and  it  hath  its  special  useful- 
ness, when  (as  in  the  present  case)  what  we  are  more  to 
remark,  and  consider  with  grealer  intention  of  mind,  is  so 
represented,  i.  e.  when  to  things  of  minute,  or  of  no  entity, 
but  of  great  concernment,  (such  mere  privations  as  death, 
or  sin,)  a  sort  of  personality  is  ascribed,  attended  with 
terrible  aspects  and  appearances;  it  tends  more  etfectually 
to  rouse  our  minds,  and  engage  our  attention,  whether  we 
are  to  consider  and  magnify  our  danger  by  them,  or  our 
deliverance,  and  to  behold  them  as  attempting  upon  us,  or 
as  overcome.  But  speaking  strictly,  we  must  take  things 
as  in  themselves  they  are.  Death  therefore  must  be  con- 
sidered in  reference  lo  some  subject  or  other.  Abstractly 
considered, 'lis  but  a  notion.  As  it  actually  hath  taken 
place,  it  must  be  the  death  of  this  or  that  person.  And 
as  it  is  finally  to  be  overcome,  and  have  an  end,  it  must 
have  a  limited  subject,  and  not  be  understood  of  all,  abso- 
lutely and  universally  ;  for  then  there  would  be  no  such 
thing  as  eternal  death,  which  hath  no  end.  And  how  the 
subject,  here  supposed,  is  to  be  limited;  the  series  of  dis- 
course, through  the  chapter,  shows  they  are  such  as  are 
Christ's,  (ver.  33.)  and  to  whom  he  is  peculiarly  the  first- 
fruits,  (ibid.)  such  as  shall  bear  his  heavenly  image,  (ver. 
49.)  and,  as  elsewhere,  whose  vile  bodies  shall  be  made 
like  his  glorious  one,  (Phil.  iii.  21.)  such  as  shall  have  spi- 
ritual, incorruptible,  immortal  bodies  like  his,  and  with 
him  inherit  the  kingdom  of  God,  and  through  him  obtain 
this  victory,  ver.  50 — 57. 

(•2.)  This  limitation  of  death  to  be  overcome,  to  such  a 
subject  only,  connotes  the  exient  of  it  to  the  whole  of  that 
subject,  as  that  is  composed  of  an  inner  and  an  outer  man, 
2  Cor.  iv.  16.  It  were  frigid  and  comfortless  to  suppose, 
if  it  were  supposable,  that  this  glorious  conquest  of  death 
should  extend  no  further  than  the  giving  us  a  fair  specious 
outside;  and  that  our  mind  and  spirit  should  not  partake, 
or  be  nothing  the  better  for  it.  'Tis  plain  the  apostle's 
scope  through  this  chapter  is  more  lo  assert  the  future  sub- 
sistence of  the  soul,  than  the  recomposure  of  the  body,  as 
his  arguments  show  ;  though  \vhat  was  necessary  to  be 
said  concerning  the  future  slate  of  that  also,  is  not  neglect- 
ed. But  what  he  is  now  saying,  in  this  part  of  the  chapter, 
concerns  not  what  is  common  to  men,  but  what  is  pecu- 
liar to  good  and  holy  men.  And  therefore,  as  it  respects 
their  nobler  part,  must  intend  more  than  its  mere  subsist- 
ence in  another  state,  which  is  common  to  good  and  bad, 
and  signify  the  perfection  of  the  holy  divine  life,  which 
shall  be  at  last  entirely  victorious,  and  swallow  up  death, 
in  its  utmost  extent,  and  .specially  as  it  was  opposite  to  that 
life.  Death,  1  mean,  as  it  was  so  heavily  incumbent  upon 
the  minds  and  spirits  of  good  men  themselves,  and  was 
their  most  intolerable  burden  :  extorting  from  them  such 
groans  as  that^  Rom.  vii.  24.  O  wretched  man  that  I  am, 
who  shall  deliver  me  from  this  body  of  death  !  Nor  imleed 
is  this  death  sensible  or  grievous,  or  ever  felt,  but  where 
the  opposite  life  hath  some  place.  Total  death  knows  no 
grievances,  makes  no  complaints.  They  that  lie  buried 
in  the  earth,  are  in  their  own  element,  where  no  such 
thing  weighs  upon  them  ;  a  terrene  carnal  mind  is  no  bur- 
den to  such  souls,  as  are  quile  dead  in  trespasses  and  sins. 
I  hope  I  need  not  lell  you,  that  though  the  souls  of  men  are 
universally  immortal  in  the  natural  sense,  they  are  not  so 
in  the  moral.  Morality  comprehends  the  means  and  end, 
virlue  and  felicity ;  or  in  terms  more  agreeable  to  our  Chris- 
tian ethics,  or  that  are  oftener  heard  by  them  that  live 
under  the  Gospel,  holiness  and  blessedness.  These  are 
signified  by  spiritual  life,  or  life  in  the  spiritually  moral 
sense  ;  and  so  are  sin  and  miserv,  by  the  opposite  death. 
And  no  man  hath  reason  to  think  it  strange,  that  life  and 
death  are  estimated  by  such  measures;  or  that  a  temper 
of  spirit,  habitually  and  fixedly  good  or  evil,  should  be 
signified  by  being  alive,  or  dead,  if  we  consider  how  per- 
fect an  equivalency  there  is  between  them  in  the  moral 

b  a.iavtvxi^aooi. 


sense,  and  being  naturally  alive  or  dead.  For  wherem  do 
we  usually  state  the  notion  of  natural  life,  but  in  a  self- 
moving  power?  Now  let  any  ordinary  understanding  be 
appealed  to  in  the  case,  and  who  would  not  say  it  were  as 
good  not  to  be  able  lo  move  at  all,  as  to  move  in  so  per- 
petual disorder,  as  never  lo  attain  any  end  such  motion 
should  serve  for.  The  ends  of  a  reasonable  creature's  mo- 
tions must  be  duty  to  its  Maker,  and  felicity  to  itself  If 
all  its  motions  be  such  as  import  constant  hostility  towards 
God,  infelicity  and  torment  to  itself;  this  is  lo  be  dead,  not 
simply  and  naturally,  'lis  true,  but  respeciively,  and  not  in 
some  by,  and  less  considerable  re.spect,  but  in  respect  of 
the  principal  and  most  important  purposes  of  life.  So 
that  in  full  equivalency,  such  a  one  is  as  dead,  lo  all  valu- 
able intents  and  purposes  whatsoever.  Therefore  such 
are  only  said  to  be  alive  in  a  true  and  the  most  proper 
sense,  that  are  alive  to  God  through  Jesus  Christ,  (Rom. 
vi.  11.)  or  that  do  yield  ihemselves  lo  God  as  those  that 
are  alive  from  the  dead,  (ver.  13.)  it  being  the  proper  busi- 
ness of  their  life  to  serve  God,  and  enjoy  him.  Others 
that  only  live  in  sinful  pleasure,  are  dead  while  they  live, 
1  Tim.  V.  6.  Nor  haih  such  a  notion  of  life  and  death 
been  altogether  strange,  even  among  heathens,  when  w-e 
find  it  said  by  one  of  no  mean  note,  "  That  a  wicked  man 
is  dead,  as  a  soul  may  be  said  lo  die  ;b  and  to  it,  'tis  a  death, 
when  'tis  (loo  deeply)'-  plunged,  immersed  into  the  body, 
so  as  to  be  sunk  down  into  matter,  and  replete  with  it." 
(Besides  much  more  that  might  be  produced  from  others 
of  like  import.)  And  how  agreeable  is  this  passage  to 
that,  Rom.  viii.  6.  To  be  carnally  minded  is  death. 

Upon  the  whole,  I  cannot  indeed  conceive,  that  since 
death  is  often  taken,  and  that  most  reasonably,  in  so  great 
a  latitude,  as  to  admit  of  comprehending  this  sense;  and 
since,  in  these  latter  verses,  the  apostle  is  speaking  of  a 
final  deliverance  from  it,  as  the  special  privilege  of  such 
as  are  in  union  with  Christ,  not  of  what  is  common  to  all 
men,  but  that  victory  over  death  in  this  respect,  as  it  im- 
ports aversion  from  God.  or  indisposition  towards  him, 
must  be  within  his  meaning,  and  that  he  was  far  from  con- 
fining it  to  bodily  death  only,  or  from  intending,  in  refer- 
ence to  the  soul,  the  mere  natural  immortality  of  thai  alone: 
but  that  death,  in  its  utmost  latitude,  was  now,  in  reference 
lo  this  sort  of  men  whom  his  present  discourse  intends,  to 
be  entirely  swallowed  up  in  victory,  or  in  a  perfect  pleni- 
tude of  victorious  life,  as  2  Cor.  v.  4.  So  much,  which 
was  more  requisite  to  be  insisted  on,  being  clear,  we  shall 
less  need  to  enlarge  upon  what  follows.     As  that, 

(3.)  This  victory  supposes  a  war;  or  that  life  and  death 
were  before  in  a  continued  struggle.  So  we  find  the  case 
is,  even  this  lower  world  is  full  of  vitality.  Yet  death  hath 
spread  ilself  through  it,  and  cast  over  it  adark  and  dismal 
shadow  every  where,  according  as  sin,  which  introduced 
it,  is  diffused  and  spread.  Death  is  therefore  mentioned 
as  an  enemy,  ver  26.  And  so  we  understand  it;  natural 
death  as  an  enemy  to  nature  ;  spiritual,  to  grace.  In  the 
body,  numerous  maladies,  and  round  about  it,  mulliliides 
of  adverse  rencounters,  are  striving  to  infer  death.  In 
and  about  the  mind  and  spirit,  worse  diseases  and  tempta- 
tions have  the  like  tendency.  Temptations,  I  say,  ihe 
mention  whereof  was  not  lo  be  omitted,  as  pointing  at  the 
tempter,  the  wicked  one,  who  first  brought  sin  and  death 
into  this  world  of  ours.  And  who  is  (though  the  conceal- 
ed) the  first  and  most  proper  scat  of  ihe  enmity,  which 
gives  death  the  denomination  of  an  enemy;  which  is  so 
called  indefinitely,  the  last  enemy,  that  we  might  not  un- 
derstand it  to  be  our  enemy  only,  but  more  an  enemy 
ajainst  God  than  us,  from  whom  the  spiteful  apostate 
aimed  and  gloried  to  pluck  away,  and  bury  in  death  and 
ruin,  the  whole  race  of  human  creatures.  In  the  mean 
time  nature  in  all,  and  grace  in  the  regenerate,  are  coun- 
ter-striving. In  the  former,the  self-preserving  principle  is 
more  sensiblv  vigorous,  but  less  successful ;  hut  they  who 
are  born  of  God,  are  better  assisted  by  their  Divine  keeper, 
in  subordination  to  whom  they  are  enabled  effectually  to 
keep  themselves,  that  the  wicked  one  (mortally)  touches 
ihem  not,(lJohn  V.  18.)  but,  as  must  be  supposed, not  with- 
out continual  watching  and  striving,  as  in  war  is  usual. 

(4.)  Where  such  a  war  and  .striving  end  not  in  victory 
on  the  one  side,  they  end  in  victory  on  the  other.     This  is 

c  BtPaiTieiitfrj.    Plotln.  Enn.  1. 


1032 


THE  CHRISTIAN'S  TRIUMPH  OVER  DEATH. 


consequent  upon  what  hath  been  said,  of  the  limited  sub- 
jiMU  here  spoken  of.  Death  is  not  universally  overcome, 
with  some  it  is  left  to  be  conceived  therefore  as  a  conquer- 
or. We  see  how  it  is  with  the  two  hemispheres  of  our 
globe,  when  in  the  one,  the  light  is  chasing  the  darkness 
of  the  foregoing  night,  and  we  behold  the  morning  gradu- 
ally spreading  itself  upon  the  mountains,  and  it  shines 
brighter  and  brighier  unto  perfect  day  ;  so  in  the  other  a 
feebler  light  doth  more  and  more  retire  and  yield,  till  at 
length  it  be  quite  swallowed  up  in  the  victorious  darkness 
of  a  black  and  horrid  midnight.  'Tis  much  after  the  same 
rate  here,  with  this  difference,  that  vicissitudes  and  alter- 
nations cease;  and  whether  darkness  and  the  shadow  of 
death,  or  the  light  of  life,  be  finally  victorious,  they  are  so, 
as  hath  been  said,  for  ever.  With  the  one  sort,  i.  e.  with 
the  righteous,  a  vilallight  arises  in  the  midst  of  darkness; 
a  type  of  their  spiritual,  and  a  prelude  to  their  eternal, 
state.  They  have  a  quickening  light  within,  under  all 
clouds  of  present  ignominy  and  trouble,  and  an  eternal 
day  awaits  them.  Now  death  worketh  in  them,  and  sur- 
rounds them  on  every  side,  for  awhile,  and  gains  a  tem- 
porary victory  over  their  bodily  life;  which  while  it  is  do- 
ing, and  their  outward  man  is  perishing,  their  inward  man  i 
is  renewed  day  by  day.  But  at  length  even  that  vanquish- 
ed life  revives,  and  that  more  noble  life,  which  is  hid  with 
Christ  in  God,  {Col.  iii.  3.)  and  of  which  he  says,  That 
whosoever  lives,  and  believes  in  him,  shall  never  die, 
(John  xi.  26.)  becomes  perfect,  for  it  is  pure  life ;  as  that  is 
said  to  be  pure,  which  is  plenum  sui,  et  minimum  kahel  ali- 
eni,  full  of  itself,  vnthout  mixture  of  any  thing  alien  from 
it ;  having  quite  swallowed  up  whatsoever  was  opposite  or 
disagreeable.  Sodoihlife,  in  the  several  kinds  and  degrees 
of  it,  flourish  with  them  in  a  permanent,  perpetual,  and 
most  consistent  state.  And  as  regal  power  is  often  founded 
in  just  conquest,  they  do  even  reign  in  life,  by  Jesus  Christ, 
Rom,  V.  17 — 21.  But  for  the  other  sort,  that  sorry,  pitiful, 
dying  life  they  have,  wherein  they  are  even  dead  while 
they  live,  will  be  swallowed  up  in  a  victorious,  eternal 
death ;  in  which  there  remains  to  them  a  perpetual  night, and 
the  blackness  of  darkness  for  ever.  We  are  next  to  consider, 
2.  The  reasonableness  of  the  divine  determination, 
which  this  saying  imports.  And  that  is  to  be  collected,  by 
reminding  who  it  is  that  hath  so  determined,  he  that  can 
effect  all  his  determinations,  and  do  all  his  pleasure.  The 
reason  of  his  intendments,  and  performances,  must  be 
fetched  from  himself,  and  the  perfection  of  his  own  na- 
ture; unto  which  nothing  can  be  more  agreeable.  When 
death,  let  in  by  sin,  hath  been  reigning,  doing  the  part  of 
a  king,  as  Rom.  v.  17.  over  so  great  a  part  of  God's  crea- 
tion, it  can  be  little  suilable  to  him,  who  doth  all  things 
after  the  counsel  of  his  will,  (Eph.  i.  11.)  to  let  it  reign 
for  ever.  Sometime  it  must  be  swallowed  up  in  victory. 
Otherwise, — 1.  His  own  glory  would  suffer  a  perpetual 
eclipse, — 2.  The  felicity  of  his  redeemed  should  never  be 
complete.  Neither  of  which,  as  we  are  taught  to  appre- 
hend the  state  of  things,  can  consist  with  tlie  absolute  per- 
fection of  his  being. 

(1.)  Can  we  think  it  agreeable  to  him,  to  suffer  .such  a 
perpetual  solecism  or  incongruity  within  his  dominion, 
that  when  death,  by  means  of  a  most  criminal  apostacy, 
had  made  so  great  an  inroad  into  the  nobler  part  of  his 
creation,  i.e.  had  broken  in  amongst  creatures  capable  of 
immortality,  (who  indeed  otherwise  had  not  been  cnpable 
of  sin,)  and  thereby  darkened  the  glory  which  shone  more 
brightly  in  such  an  order  of  creatures;  it  should  be  so 
always?  i.  e.  that  such  a  sort  of  creatures  should  be  perpe- 
tually continued,  to  be  born,  and  sin,  and  die.  Sometime 
we  must  think  this  course  of  things  should  have  an  end, 
and  not  by  yielding  an  everlasting  conquest  to  an  enemy. 
We  can  well  conceive  it  most  worthy  of  God,  when  he  had 
made  such  creatures,  unto  whom  liberty  was  as  agreeable 
as  holiness  and  felicity,  to  leave  them  to  themselves  awhile, 
as  probationers  and  candidates  for  that  state  of  immortal 
life,  whereof  they  were  not  incapable.  It  well  became  a 
self-sufficient  Being,  and  an  absolute  Sovereign,  to  let  them 
understand  dependance,  and  subjection;  and  that  their 
state  was  precarious,  not  his;  to  let  them  feel  the  cost  of 
unjovernableness,  and  self-will,  and  the  disagreeableness 
thereof  to  their  condition  who  were  notself-subsistent,and 
had  not  their  good  in  their  own  hands ;  if,  being  put  upon 


this  trial,  they  would  transgress,  and  open  a  way  for  death 
to  come  in  upon  them,  the  real  loss  could  only  be  their 
own,  and  none  of  his.  He  had  no  reason  therefore  to  pre- 
vent it,  by  .so  unseasonable  an  interposition,  as  should  pre- 
vent the  orderly  connexion  between  duty  and  felicity ;  i.  e. 
the  precedency  of  the  former  to  the  other.  All  this  was  a 
most  unexceptionable  procedure.  But  then,  when  being 
left  to  themselves,  they  as  men,  or  as  Adam,  had  trans- 
gressed, (Hos.  vi.  7.)  and  done  like  themselves,  i.  c.  like 
frail,  mutable  creatures,  in  their  lapse  into  sin  and  death ; 
how  opportune  was  it  for  him,  now,  to  do  more  illustrious- 
ly like  himself,  i.  e.  by  so  surprising,  unlhought  of  me- 
thods, as  the  Gospel  reveals,  to  recover  to  himself  this 
glory  out  of  the  cloud,  and  make  it  shine  more  brightly 
than  ever,  in  this  final  victory  over  death,  and  him  that 
had  the  power  of  it !  So  that  it  shall  at  last  retain  no  do- 
minion over  any,  but  such  as  by  their  own  choice,  during 
a  new  state  of  trial,  remained  in  an  inviolable  union  with 
that  prince  of  darkness  and  death.  How  glorious  will  the 
triumphs  of  this  victory  be  over  the  grand  apostate!  And 
how  unsupposable  is  it,  that  he  should  have  occasion  left 
him  to  glory  in  an  eternal  conque.st !     And, 

(2.)  It  is  not  a  light  thing  to  him,  whose  nature  is  love, 
that  without  this  final  victory  the  felicity  of  the  redeemed 
should  never  be  fully  accomplished.  Antecedently  to  the 
Gospel  revelation,  it  would  seem  more  agreeable  to  the  na- 
ture of  God,  that  some  should  be  rescued  fiom  the  power 
of  death,  than  that  all  should  lie  under  it  for  ever.  But 
we,  to  whom  that  revelation  is  vouchsafed,  cannot  now  but 
think  it  the  most  unlikely  thing  in  the  world,  that  the  de- 
sign of  Almighty  love  should  finally  be  defeated  ;  and  that 
such  as  are  in  vital  union  wilh  the  Redeemer,  should  either 
be  overcome  at  last  by  death,  or  remain  in  an  eternal 
struggle  with  it.  Whence  nothing  can  be  conceived,  in 
thisca.se,  but  that,  as  to  them,  death  must  be  swallowed 
up  in  this  glorious  everlasting  victory. 

Whereupon  how  admirable  a  display  will  there  herein 
be  of  sundry  the  most  known  attributes  and  excellencies 
of  the  Divine  nature,  as  his  wisdom,  power,  goodness,  ho- 
liness, justice,  and  truth,  in  the  whole  conduct,  and  in  this 
final  issue  of  things  I  as  might  be  distinctly  shown  of  each, 
if  we  were  not  w'ithin  limits.  He  at  first  dealt  with  them 
very  .suitably  to  their  natures,  at  length  he  deals  with  them 
according  to  his  own  ;  that  it  may  be  the  theme  of  eternal 
contemplation  to  themselves,  and  the  whole  intelligent 
world,  how  far  his  ways  are  above  their  ways,  and  his 
thoughts  above  their  thoughts,  Isa.  Iv.  And  that  as,  at 
fir.st,  he  thought  it  not  fit  to  hinder  them  from  doing  as 
too  little  became  such  creatures,  nothing  should  at  last 
hin'der  him  from  doing  as  became  a  God. 

II.  But  come  wc  now  to  the  use.     And, 

1.  Do  we  find  this  saying,  in  the  sacred  word  of  God, 
that  death  is  to  be  swallowed  up  in  victory'?  then  we  are 
not  to  doubt,  but  so  it  shall  be.  A  plenary  as.sent  is  to  be 
given  to  it.  But  what  sort  of  assent?  Not  that  which 
arises  from  the  sight  of  our  eye.  If  that  were  to  be  our 
only  informer,  we  see  no  such  thing;  but  quite  the  con- 
trary. That  represents  death  to  us  as  the  only  conqueror, 
it  visibly  swallows  up  all  in  victory,  wheresoever  it  makes 
a  seizure.  Nothing  stands  before  it !  we  behold  it  turning 
every  where  living  men  and  women,  like  ourselves,  into 
breathless  lumps  of  earth  !  It  irresistibly  introduces  it- 
self, and  life  is  fled,  and  gone  I  Such  as  conversed  wilh  us, 
walked  to  and  fro  amongst  us,  reasoned,  discoursed  with 
us,  managed  business,  pursued  designs,  delighted  them- 
selves with  us,  and  gave  us  delight,  become  death's  cap-  ■ 
lives  before  our  eyes,  are  bound  in  its  bands,  and  we  can- 
not redeem  them,  norsave  ourselves.  Where  then  is  this 
swallowing  up  of  death  in  victory?  which  isit.self  so  con- 
stantly victorious  I  Our  reason  may  tell  us  it  shall  not  be 
always  and  universallvso,  but  it  flutters,  and  hallucinates. 
'Tis  the  divine  word  that  must  at  last  put  the  matter  out 
of  doubt ;  and  our  faith  therein,  which  is  the  substance  of 
what  we  hope  for,  and  the  evidence  of  what  we  do  not 
see.  If  faith  be  to  assure  our  hearts  in  this  matter,  it 
must  be  as  it  relies  upon  his  word,  who  can  do  this,  and 
hath  said  he  will.  If  we  believe  his  power,  that  renders 
it  possible  to  us;  if  his  word,  that  makes  it  certain.  Hath 
he  said  it?  who  then  shall  gainsay  it?  'Tis  one  of  the 
true  and  faithful  .sayings  of  God. 


THE  CHRISTIAN'S  TRIUMPH  OVER  DEATH. 


1033 


2.  If  this  be  a  credible  saying,  'tis  certainly  a  very  com- 
fortable one.  If  we  can  but  make  that  first  step,  and  per- 
ceive this  not  to  be  a  hard  or  incredible  saying  ;  it  is  very 
obvious  to  make  a  second,  and  acknowledge  it  to  be  a  very 
consolatory  saying;  and  that  both  in  reference  to — the 
past  death  of  our  friends  and  relatives,  even  such  as  were 
nearest,  and  most  dear  to  us ; — and  in  reference  to  our 
own  most  certainly  future  and  expected  death.  In  the 
one  case,  and  the  other,  we  are  to  look  upon  it  as  a  com- 
fortable saying,  that  this  mighty  raging  enemy  shall  have 
all  his  power  lost,  and  swallowed  up,  in  so  glorious  a  vic- 
tory, one  day. 

(l.)  It  is  surely  a  very  comfortable  saying,  in  the  former 
of  these  cases,  the  case  of  our  losing  friends  and  relations 
very  dear  unto  us.  And  there  only  needs  this  to  make  it 
most  deliciously  pleasant,  that  is,  to  have  a  comfortable  per- 
suasion concerning  such,  that  they  are  part  of  Christ's 
seed,  they  are  some  of  them,  in  reference  to  whom  Christ 
is,  in  the"  most  peculiar  sense,  the  first-fruits,  so  as  that  they 
have  a  pre-assurance  of  victory  in  his  conquest  and  victory 
over  death  and  the  grave.  And  we  have  great  reason  to 
be  so  persuaded  concerning  that  worthy  gentlewoman, 
whose  late  decease  is  the  more  special  occasion  of  this  so- 
lemn assembly  at  this  time.  She  was  one  who  (as  such  as 
had  most  opportunity  to  observe,  and  best  ability  to  judge, 
did  reckon)  had  given  abundant  evidence  of  the  work  of 
God's  saving  grace  upon  her  own  spirit,  and  who  there- 
upon did  long  walk  with  God  in  a  very  continued  course; 
so  indeed,  as  that  though  her  comforts  were  observed  not 
to  be  rapturous,  yet  they  were  steady  and  even  ;  so  as  that 
she  was  rarely  troubled  with  doubts,  to  give  obstruction 
or  hinderance  to  her  in  her  Christian  course;  if  any  such 
doubt  did  arise,  it  soon  vanished,  and  she  quickly,  through 
the  mercy  of  God,  received  satisfaction,  and  so  went  cheer- 
fully on  in  her  way.  She  was  abundant  in  reading,  espe- 
cially of  the  Holy  Book ;  that  was  her  business  and  de- 
light. She  very  little  cared  to  concern  herself  in  reading 
writings  that  were  merely  notional,  or  polemical  and  dis- 
putative;  but  the  most  practical  one  she  was  most  of  all 
taken  with,  such  as  treated  of  the  other  state,  and  of  the 
duties  of  Christians  in  the  mean  time  in  reference  thereto; 
future  felicity,  and  present  spiritual-mindedness,  that  has 
so  certain  connexion  therewith,  and  so  direct  a  tendency 
thereto,  were,  with  her,  the  delightful  subjects,  which  she 
chose  to  read  of,  and  meditate  upon. 

Her  temper  was  observed  to  be  even,  betwixt  a  frceness 
and  re.servedness.  She  was  not  melancholy,  though  much 
inclined  to  solitariness ;  and  would  frequently  lament,  that 
so  much  of  her  precious  time  was  passed  away,  either  in 
necessary  business  or  civil  conversation,  that  was  not  to  be 
avoided.  It  was  observed  that  her  disposition  was  most 
highly  charitable,  very  apt  to  give,  even  to  her  uttermost, 
as  occasions  did  occur. 

In  reference  to  her  children,  her  care  was  most  tender. 
Much  of  her  time  was  spent  in  instructing  them,  while 
under  her  instruction,  and  within  her  reach ;  teaching 
them  their  catechism,  with  the  proofs  at  large,  and  how  to 
apply  the  proofs  to  the  answer,  .so  as  to  bring  them  to  a 
distinct  understanding  thereof  And  in  this  way  and  course 
she  passed  through  the  world.  Her  last  sickness  did  very 
little  alter  the  temper  of  her  spirit,  it  was  calm  and  sedate 
all  along.  Only  so  much  does  deserve  a  remark,  that  she 
Wiis  prepossessed  with  an  apprehension  that  she  should  die 
suddenly ;  so  much  of  Goci's  secret  he  was  pleased  to  im- 
part to  her,  as  he  sometimes  does  to  more  inward  friends; 
that  discovery  he  vouchsafed  to  her,  as  to  a  favourite,  to 
let  her  have  some  kind  of  pre-signification,  that  her  pas- 
sage out  of  this  world  should  be  very  quick,  whensoever  it 
came:  and  so  it  was,  that  sitting  in  her  chair,  amidst  fa- 
miliar discourse,  in  a  deniidiatcd  sentence,  .she  made  a  full 
stop,  and  life  was  ended,  before  that  could  have  an  end. 

Now  certainly  the  decease  of  such  a  one  ought  not  to  be 
lamented  with  that  hitter  sorrow,  as  if  there  were  no  such 
thing  as  this,  that  death  were  certainly  to  be  swallowed  up 
in  victory,  in  an  entire  and  complete  victory,  with  refer- 
ence to  such  a  one.  It  .seems  indeed,  in  such  cases,  as  was 
said  to  you  before,  unto  the  judgment  of  our  sense,  that 
death  only  overcomes,  we  see  not  beyond  that;  it  turns  a 
living  creature  into  a  dead  clod,  and  so  it  is  laid  among 
such,  it  is  buried  in  the  grave,  our  sight  goes  no  further. 


But  when  we  are  persuaded,  by  the  word  of  the  Lord,  thai 
this  mortal  shall  put  on  immortality,  and  this  corruptible, 
incorruption,  and  death  be  swallowed  up  in  such  a  victo- 
ry, as  yuu  have  heard ;  certainly  this  takes  away  the  cause 
of  all  bitter  and  reliefless  sorrow. 

I  am  not  unapprehensive  that  reverend  brother,  whom 
this  stroke  touches  more  nearly,  is  much  fitter  to  adminis- 
ter this  >.onsolation,  than  receive  it  from  such  a  one  as  I. 
But  as  we  may  any  of  us  put  in  for  our  share,  as  our  case 
may  require  and  can  admit,  in  what  is  so  generally  spo- 
ken with  reference  to  Christians  dying  in  the  Lord,  and 
their  surviving  fellow-Christians,  that  as  yet  live  in  him, 
1  Thess.  iv.  from  verse  13.  onward  to  the  end  ;  so,  we  are 
directed  to  comfort  one  another  therewith.  Be  patient,  I 
pray  you,  while  I  present  to  you  this  most  suitable  portion 
of  Scripture.  "  I  would  not  have  you  to  be  ignorant,  bre- 
thren, concerning  them  which  are  asleep,  that  ye  sorrow 
not,  even  as  others  which  have  no  hope.  For  if  we  be- 
lieve that  Jesus  died  and  rose  again,  even  them  also  which 
sleep  in  Jesus  will  God  bring  with  him.  For  this  we  say 
unto  you  by  the  word  of  the  Lord,  that  we  which  are  alive 
and  remain  unto  the  coming  of  the  Lord  shall  not  prevent 
them  which  are  asleep.  For  the  Lord  himself  shall  de- 
scend from  heaven  with  a  shout,  with  the  voice  of  the 
archangel,  and  with  the  trump  of  God:  and  the  dead  in 
Christ  shall  rise  first:  then  we  which  are  alive  and  remain 
shall  be  caught  up  together  with  them  in  the  clouds,  to 
meet  the  Lord  in  the  air  :  and  so  shall  we  be  ever  with  the 
Lord.  Wherefore  comfort  one  another  with  these  words." 
We  shall  be  in  a  great  promptitude  and  disposition  of  spi- 
rit to  do  so,  if  these  words  be  looked  upon  as  divine  say- 
ings, as  the  words  of  the  living  and  immortal  God.  My 
friends,  do  you  not  find  there  is  spirit  in  these  words  1  Is 
there  not  strong  consolation  in  them'!  How  can  we  but 
think  so,  unless  our  whole  religion  be  with  us  but  a  fable'? 
This  concerns  us  all  upon  the  common  Christian  account, 
who  are  but  a  residue,  a  remnant,  escaped,  and  exempt- 
ed awhile  from  being  part  of  the  spoils  and  triumphs  of 
death  ;  which  hath  slaughtered,  and  thrown  into  the  dust, 
probably  a  much  greater  number  of  our  friends  and  rela- 
tives, than  we  ourselves  do  make,  who  are  left  behind. 
And  'tis  likely  we  have  been  most  of  us  divers  times 
mourners,  upon  such  occasions.  This  shows  upon  what 
account,  and  in  what  case,  we  may  intermingle  very  revi- 
vins:  con.solations  with  our  sorrows,  and  that  we  ought 
freely,  as  the  occasion  recurs,  to  apply  it  to  ourselves,  and 
one  another. 

But  I  withal  think  there  may  be  somewhat  of  more  spe- 
cial import,  tending  to  repress  intemperate  sorrow,  on 
such  an  occasion,  in  that  of  Ezek.  xxiv.  16.  I  think  there 
may  he  somewhat,  I  say,  collected,  besides  what  was 
more  peculiar  and  appropriate  by  way  of  signal  to  the  pro- 
phet himself,  that  may  reach  the  last  mentioned  case.  It 
was  a  thing  enjoined  upon  him,  that  he  should  not  mourn 
nor  weep,  norshould  his  tears  run  down,  when  God  should 
take  away  from  him  the  de.>ire  of  his  eyes  with  a  stroke.  I 
reckon  that,  as  we  have  seen,  Christians  should  not  mourn 
like  other  men;  so  the  Lord's  prophets  are  not  to  mourn 
altogether  like  others  of  his  people,  but  somewhat  more  of 
restraint  they  are  to  put  upon  themselves,  that  they  may 
discover  a  higher  excellency,  or  somewhat  a  greater  mea- 
sure of  that  spirit  of  faith  ruling  in  them,  that  gives  a 
great  allay  to  present  things,  whether  good  or  evil,  as  it 
begets  clearer  and  more  vivid  apprehensions  of  things  yet 
future  and  out  of  sight.  And  that  as  all  believers  should 
endeavour,  in  things  of  common  concernment  to  all,  to  be 
exemplary  to  one  another,  and  to  other  men  ;  so  they  who 
are  so  much  nearer  to  God,  in  ofBce  and  relation,  should 
he  examples  to  believers  in  conversation,  spirit,  faith,  1 
Tim.  iv.  12. 

{•2.)  This  should  be  very  comfortable  too  unto  them  that 
are  in  union  with  Christ,  in  reference  to  their  own  future 
death,  which  they  are  continually  to  expect.  Death  is  often 
saying  to  us  repeatedly,  and  very  sensibly,  to  our  very  bone 
and  our  flesh,  You  shall  be  my  prey  shortly ;  at  least,  sooner 
or  later.  It  is  ready  to  make  its  seizure  upon  us  ;  when, 
we  do  not  know ;  but  we  are  sure  some  time  it  will. 

But.  my  friends,  it  does  not  become  Christians  to  look 
upon  this  thing,  called  death,  as  so  formidable  a  thing,  as 
it  is  commonly  reckoned ;  it  is  ignominious  to  our  pro- 


1034 


THE  CHRISTIAN'S  TRIUMPH  OVER  DEATH. 


fession  not  to  be  endured  amongst  them  that  have  life  and 
immortality  brought  to  light,  and  set  in  view  belore  their 
eyes  in  the  Gospel;  siieli  as  profess  to  he  u-nited  wilh 
Christ  who  hath  life  in  himself,  and  imparls  it  to  all  that 
are  so  united,  such  a  life,  hid  with  Christ  m  God;  and 
hope  that  when  he  who  is  their  life  shall  appear,  they  shall 
appear  with  him  in  glory.  It  becomes  not  such  to  die 
continually,  by  the  fear  of  dying,  orlhat  the  very  thoughts 
of  death  siiouid  be  deadly  10  them.  ,       ,      , 

This  is  remoie  from  what  was  much  observed  to  be  the 
temper  and  character  of  primitive  Christians.  A  heathen 
prince  i  who  thoroughly  understood  them  not,  censures 
them  100  hardly,  as  being  in  the  other  extreme,  (though  he 
at  length  became  kinder  to  them,)  as  if  they  rashly  threw 
themselves  upon  death.  Whereas  he  says,  the  .soul  should 
rationally  and  becomingly  be  m  readiness  to  be  loosed 
from  the  body,  AtXoy.^p'v.os,  «".  ^/'^ms.  But  how  come  we 
to  lose  our  character,  and  our  glory  1  How  degenerated  a 
thing  is  the  Christianiiy  of  our  age !  To  die  without  regret, 
is  cuunled  an  attainment;  it  should  be  wuh  gladness, 
(Psal.  xvi.  9—11.)  and  upon  the  considerations  there  men- 
tioned as  being  now  upon  the  confines  of  that  world  of 
perfect  purity,  bliss,  and  joy;  and  having  so  great  an  as- 
surance (hat  the  intermediate  death,  we  are  to  go  through, 
is  no  sooner  suffered,  than  overcome  I  ,  .        ti 

We  should  deal  closely  with  ourselves  in  this.  Do  we 
think  this  saying  a  fable,  or  a  trifle  1  Have  these  words 
no  meaning  >.  We  should  labour  to  come  to  a  point  and 
say  if  we  have  no  reason  to  disbelieve  them,  we  will  be- 
lieve them  absolutely  ;  and  live  as  having  gained  our 
point,  and  overcome  already  ;  «■  c.  who  are  as  sure  of  vic- 
tory as  of  death.  Some  overcome  by  dying,  as  others  are 
overcome  by  it.  There  are  who  are  not  hurt  by  the  second 
death.  If  death  strike  once,  it  thereby  puts  it  out  of  its 
own  power  ever  to  strike  a  second  time,  or  hurt  them  more. 
Let  us  once  bring  our  case  to  that  slate  as  to  live  m  con- 
tinual defiance  of  death,  let  it  strike  when  it  will.  Depend- 
ence, only  on  the  grace  and  Spirit  of  Christ,  must  give  us 
this  confidence;  not  an  opinion  that  we  are  ourselves 
strong  enough  to  act  separately,  but  that  knowing  our  re- 
lation to  him,  we  are  through  him  that  loved  us  more  ihan 
conquerors,  or  as  that  iir^pn^iftr,  Rom.  viu.  37.  may  be 
understood  to  signify,  we  are  a  glorious  triumphant  sort  ol 
conquerors.  We  not  only  conquer,  but  triumph  too, 
through  him  that  loved  us,  being  persuaded  that  neither 
death  nor  life— shall  separate  us  from  his  love— So  a  no- 
ted expositor  understands  that  word,  observing  how  great 
a  delight  this  apostle  takes,  when  he  would  heighten  a 
matter"  in  the  use  of  that  panicle  into. 

It  IS  elsewhere  said,  (Col.  iii.  3.)  Ye  are  dead,  but  your 
life  &c.  We  are  dead,  i.  e.  in  ourselves,  we  are  a  sort  ol 
dead  or  dying  creatures,  death  hath  almost  got  theposse.s- 
sion  of  us  already,  has  partly  seized,  and  partly  sentenced 
us  to  die,  and  irreversiblv.  This  the  apostle  intimates 
where  he  adds  what  you  have  heard:  \e  have  a  life  hid 
with  Christ  in  God,  that  life  is  safe,  and  out  ol  the  reach 
of  death,  no  death  can  touch  that  life.  They  that  are  born 
of  God  have  in  reference  to  this  life  (though  the  other 
must  be  given  up)  a  self-preserving  principle  and  power 
in  them,  1  John  v.  18.  They  keep  themselves,  that  the 
evil  one  toucheihthem  not;  that  is,  not  mortally,  or  with 
any  deadly  touch.  In  having  a  new,  holy,  divine  lile ; 
they  have  an  assuring  pledge  also  of  the  permanency,  per- 
petuity, and  everlastingness  of  it.  If  a  man  have  once 
drank  of  that  water  which  Christ  gives,  it  shall  be  in  him 
a  perpetual  fountain,  a  well  of  water  springing  up  into 
everlasting  life,  John  iv.  14.  ., 

Are  we  Christians,  and  with  the  springings  ol  this  iiie 
do  we  not  feel  a  lively  joy  springing,  and  exulting  in  our 
hearts'"  Add  vital  Christianity  to  the  rational  nature,  and 
lothness  to  die  is  a  repugnancy,  and  a  reproach  to  both 
Christianity  so  plainly  stating  our  case,  reason  shnum 
judge  upon  it ;  and  suitable  affections  arise  in  us  there- 
upon as  they  would  if  our  Christianity  were  vital,  anjl  the 
product  of  the  Divine  Spirit.  Then,  how  should  we  bless 
God  that  we  are  mortal  !  and  that  it  is  not  m  the  power 
of  all  this  world  to  keep  us  from  dying  out  of  it,  when  we 
know  in  how  slorious  a  victory  that  death  will  be  swallow- 
ed up!     But  U  may  be  said  by  some.  "We  should  very 

d  Marc.  Antoiiin.  Je  Vit.  Sua,  lib-  11. 


little  fear  death,  if  we  did  know  our  interest  in  ChTist,  i{ 
we  were  not  in  great  uncertainty,  and  had  not  our  hearts 
hanging  in  doubt  within  us,  about  this  thing.  And  there- 
fore, 

3.  This  saying  should  be  monitory  to  us,  (as  it  is  credi- 
ble, as  it  is  comfortable,  so  it  is  a  monitory  saying  also,) 
Death  shall  be  swallowed  up  in  victory.  This  said,  in  re- 
ference to  some  (which  cannot  be  meant  as  to  all)  so  great 
a  thing,  spoken  with  restriction,  ought  to  make  them  of 
whom  It  is  not  meant  look  about  them.  With  what  soli- 
citude should  we  concern  ourselves,  to  be  at  a  certainty  ! 
Am  I  one  of  them,  in  reference  to  whom  death  shall  be 
swallowed  up  in  such  a  victory  1  It  should  awaken  us  to 
consider.  Have  we  made  our  interest  sure  in  our  Lord  Je- 
sus Christ,  that  great  Prince  and  Lord  of  life  1  He  that 
hath  the  Son  hath  life.  It  is  eternal  life  that  is  spoken  of 
in  that  context,  1  John  v.  11,  12.  This  is  the  record,  that 
God  hath  given  us  eternal  life  ;  and  this  life  is  in  his  Son ; 
that  is,  this  eternal  life.  He  that  hath  the  Son,  hath  this 
life  ;  he  that  hath  not  the  Son,  hath  not  this  life.  Spiritual 
life  and  eternal  life  are  all  one,  all  of  a  piece,  the  same  in 
nature  and  kind  ;  the  one  will  grow  up  into  the  other. 

That  lile  only  is  here  meant,  that  will  be  eternal  life. 
To  the  same  sense  is  that.  He  that  believelh  in  me,  shall 
never  die,  John  xi.  2G.     These  are  plain  words.    He  hath 
a  life  in  him  that  is  immortal,  sacred,  and  not  liable  to  be 
touched.     It  was  before  said.  They  that  believe  in  him,  if 
dead,  shall  live,  ver.  25.   But  not  only  that,  but 'tis  further 
added,  They  that  believe  in  him  shall  never  die."  If  dead, 
they  shall  live ;  if  they  live,  they  shall  never  die.     What 
means  this  1  That  they  have  a  life,  besides  this  bodily  one ; 
which  is  continued  through  death.    Of  this  line  or  thread, 
death  makes  no  intercision.  But  we  can  never  justify  it  to 
God,  or  our  own  understandings,  to  rest  in   a  dubious  un- 
certainty aboutamatter  ofso  vast  consequence  as  this.  XJn- 
concernedness  here  is  the  most  unaccountable  thing  in  the 
whole  world;  t.  c.  whether  we  haveouly  that  life  in  us  which 
will  end  in  the  darkness  and  rottenness  of  a  grave,  and  a 
horrid  hell ;  or  that  which  runs  into  eternal  life  1   Things 
will  come  to  this  issue  very  shortly  with  us,  that  either 
death  must,  as  to  us,  be  swallowed  up  in  victory,  or  we 
be  swallowed  up  of  victorious  death;  nor  have  we  any 
ways  to  ascerlain  our  own  .slate,  but,  as  was  said,  by  uni- 
ting with  the  Prince  of  life  ;  i.  e.  by  receiving  him  in  all 
the^capacities  wherein  we  are  to  be  conce;Tied  with  him  ; 
and  by  resigning  ourselves  entirely  to  him.  For  if  we  must 
have  him  that  we  may  have  life,  how  can  we  otherwise 
have  him  but  by  receiving  him  1  The  Gospel,  under  which 
we  live  can  only  be  a  savour  of  life  to  us  as  it  disposes 
us  hereunto.     Recollect  yourselves   then,  how  do  your 
Lord's  days  and  other  seasons  of  attending  this  Gospel 
pass  over  with  youl     Have  you  long  expected  life  and 
(which  is  less  likely)  do  you  meet  with  continual  and  to- 
tal disappointments'?     And  doth  it  cause   with  you  no 
qualmish  thoughts'!  Bm  'tisinfinitely  a  sadder  case,  if  you 
never  feel  yourselves  begin  to  live,  and  yet  are  never  dis- 
appointed; because  you  never  attend  upon  the  gospel-dis- 
pensation with  any  such  design  or  hope.     Is  the  matter 
thus  that  if  you  speak  the  truth  of  your  case,  you  must 
sav  '"  I  have  a  soul  dead  to  all  the  actions,  motions,  sen- 
sations enjoyments,  of  a  divine  and  spiritual  life."    And 
shall  it  be  always  thus,  by  our  own  consent,  with  any  ot 
us  1     We  have  however  the  rational,  intellectual  lite,  and 
can  think;  do  we  think  'tis  fit  for  us  to  rest  satisfied  and 
secure  in  such  a  stale  1     What,  satisfied  m  the  midst  of 
death'!  such  a  death  1  while  we  are  capable  of  apprehend- 
ine  at  once  the  horror,  the  danger,  and  the  remediableness 
of  our  easel    What  will  this  come  to  1    It  can  only  be 
bolv  divine  life  that  must  be  victorious  over  death,  as  the 
watHng,  opposite  principle  :  if  there  be  nothing  to  oppose 
Twhar  shall  conquer  7     Death  is  in  that  case  total,  and 
upon  such  terms,  till  life  begin  to  spring  m  thy  soul,  thou 
nS  reckon  It  likely  to  be  eternal.     Yet  let  none  so  mis- 
take as  to  imagine  this  life  an  enthusiastical  thmg,  that 
must  discover  Itself  in  rapturous  ecstatieal  motions,  or  go 
for  nothing.     It  perfects  our  faculties,  therefore  destroys 
hem  not;  and  chiefly  consists  m  a  rational  judgment 
choice   and   love  of  what  is  most  worthy  of  us;  wha    is 
fittest  to  be  done  hy  us,  and  what  is  with  fullest  satisfac 

e  VId.  Ham.  in  loc. 


THE  CHRISTIAN'S  TRIUMPH  OVER  DEATH. 


tion  to  be  enjoyed;  with  a  steadfast,  most  resolved  adher- 
ence thereunto. 

4.  This  saying  ought  to  be  instructive  to  us,  in  reference 
especially  to  this  one  thing,  i.  e.  that  we  abstain  from  rash 
censures  of  providence,  that  God  lets  death  be  regiianl  in 
so  great  a  part  of  his  creation,  so  long  a  time.  It  shall  be 
swallowed  up  in  victory;  let  that  solve  with  us  the  phe- 
nomenon. It  seems  indeed  an  untoward  one,  and  might, 
at  first  be  an  amazing  spectacle,  even  to  the  blessed  angels 
themselves,  to  behold  so  great  a  revolt  in  heaven  ;  and 
afterwards  to  take  notice  of  an  intelligent  world,  of  crea- 
tures beneath  them,  successively,  through  one  first  delm- 
quent,  drawn  in  as  accomplices,  into  a  like  defection  ;  and 
death  hereby  spreading  its  horrid  shadow,  and  extending 
its  power,  over  so  great  and  so  noble  a  part  of  the  universe ! 
committing  such  wastes,  making  such  desolations,  from 
age  to  age,  in  so  great  a  part  of  the  creation  of  God  !  But 
there  are  many  alleviating  considerations,  that  should 
compose  our  spirits  to  a  rational  quietude,  and  be  satisfy- 
ing and  pacif)'ing  to  our  minds  with  reference  to  this  thing. 
Let  me  but  name  some  few  to  you,  which  I  shall  leave 
with  you  for  this  purpose. 

(1.)  Do  but  consider  how  minute  a  part  of  the  creation 
of  God  this  globe,  this  point,  this  punctilio  rather,  of  our 
earth  is,  where  death  has  reigned,  and  so  long  had  place. 

(■2.)  Consider  how  much  of  life  there  is  in  and  about 
this  little  world  of  ours.  When  upon  one  single  mole-hill 
you  see  the  brisk  motions  and  efforts  of  so  many  hundred 
lives,  you  have  reason  to  apprehend  there  is  a  great  deal 
of  vitality  about  this  little  spot  of  earth. 

(3.)  Consider  and  collect  how  probable  it  is,  that  as  we 
go  higher  and  higher,  the  nobler  and  finer  parts  of  God's 
creation  must  be  much  more  replenished  with  a  nobler 
and  more  excellent  .sort  of  life.  It  is  very  unrea.sonable  to 
think,  that  this  clod  of  earth  should  he  so  full  of  life;  and 
that  in  higher  and  purer  regions  there  should  not  be  a 
richer  plenitude  of  life,  or  of  such  inhabitants  as  live  no- 
bler and  more  excellent  lives  than  we.    And, 

(4.)  For  ought  we  know,  death  never  reaches  higher  than 
this  earth  of  ours,  and  what  is  in  a  nearer  vicinity  to  it. 
And  that,  therefore,  there  be  vast  and  ample  regions,  in- 
comparably beyond  the  range  of  our  eye,  or  thought,  where 
now  no  death  ever  comes  ;  after  the  detrusion  of  the  first 
revolters,  from  those  bright  regions.  When  we  are  told, 
Eph.  iv.  10.  our  Lord  Jesus  Christ  is  ascended  far  above 
all  heavens,  as  it  were  a  fond  attempt  to  pretend  to  count 
them,  .so  It  were  rash  philosophizing,  to  go  about  to  de- 
scribe them.  But  can  we  suppose  them  spacious,  wild 
wastes'!  or  not  suppose  them  replenished  with  numberless 
numbers  of  excellent  creatures  that,  in  their  confirmed 
state,  fear  no  death  ;  and  continually  pay  a  willing,  jovlul 
homage  to  their  great  Preserver  7  For  every  knee  must  bow 
to  him,  of  things  in  heaven,  Phil.  ii.  10.  And  when  we  are 
told,  Eph.  i.  20,  21.  God  hath  set  him  at  his  own  right 
hand,  in  the  heavenly  places,  far  above  all  principality,  and 
power,  and  might,  and  dominion,  and  every  name,  &c. 
And  1  Pet.  iii.  '22.  That  he  is  on  the  right  hand  of  God, 
angels,  and  authorities,  and  powers  being  made  subject  to 
him.  Though  we  cannot  form  distinct  thoughts  what  those 
dynasties,  principalities,  and  dominions  are  ;  yet  we  cannot 
but  suppose  those  unconceivably  vast  and  ample  regions 
fully  peopled  with  immortal  inhabitants,  that  reign  in  life, 
in  a  more  excellent  sense.  For  it  being  said  our  Lord 
ascended  far  above  all  heavens,  that  he  might  fill  all  things, 
(Eph.  iv.  10.)  this  must  suppose  suitable  recipients.  And 
if  his  influences  reach  down  in  such  plenty  to  our  minute 
earth,  (as  ver.  11,  12,  13.)  how  copious  are'they  here  ! 

(3.)  Consider  that  here,  where  death  has  made  its  inroad, 
though  the  apostate  spirits  surround  us,  and  encompass 
this  earth  of  ours,  and  go  to  and  fro  throwing  death  among 
us  every  where ;  yet  even  here  is  a  glorious  offspring  con- 
tinually arising,  the  Redeemer's  seed,  in  whom  a  divine 
life  is  gradually  springing  up  from  age  to  age.  So  that,  at 
length,  they  niake  a  great  multitude,  which  no  man  can 
number,  standing  before  the  throne,  clothed  with  white 
robes,  and,  as  ensigns  of  victory,  having  palms  in  their 
hands,  Rev.  vii.  9.  Here  is  life  then  disseminated  through 
all  this  death,  that  in  wraps  our  world,  which,  for  ought  we 


know,  is  the  centre  of  death  ;  it  may  be  here,  for  ought  we 
can  tell,  and  no  where  else,  (here,  or  hereabouts,)  and  yet 
even  here,  a  holy  divine  life  is  insinuating  and  spreading 
itself,  even  among  us,  over  whom  death  has  reigned ;  and 
there  are  great  numbers,  that  having  received  abundance 
of  grace,  and  of  the  gift  of  righteousness,  shall  reign  in 
life  by  one,  Jesus  Christ,  Rom.  v.  17.  Here  is  supposed  a 
kingdom,  with  a  counter-kingdom,  and  one  head  against 
another ;  one  that  brought  in  death  and  condemnation 
upon  the  world,  but  another  that  brings  in  righteou.sness 
and  life.  And  that  here,  even  in  this  lower  region,  the 
Redeemer  should  have  so  large  a  portion,  (we  know  not 
how  large,)  this  very  much  narrows  the  confines  of  death. 
And  let  it  be  further  considered, 

(6.)  That  where  death  shall  be  perpetual,  it  is  there  but 
self-procured.  They  only  lie  under  death,  that  loved  it. 
All  they  that  hate  me,  love  death,  Prov.  viii.  36.  They  in- 
wrap  themselves  in  death,  they  make  a  covenant  with  it. 
That  sin,  which  is  death,  which  carries  death  and  hell  in 
itself,  that  they  loved :  'twas  so,  'tis  true,  with  the  rest,  that 
finally  perish  not ;  but  it  was  not  ahvays  so.  The  grace 
of  God  made  a  difference,  not  to  be  quarrelled  at,  when 
striving  with  many,  it  is  victorious  with  some.  But  of 
those  with  whom  it  is  not  so,  it  must  be  said,  as  their  final, 
never-altered  sense,  even  to  the  last,  they  would  not  be 
plucked  out  of  the  gulf,  that  deadly  gulf,  where  they 
therefore  lie,  as  in  their  most  agreeable  element.  And  let 
it  further  be  considered, 

(7.)  That  for  the  death  that  shall  be  perpetual,  'tis  to  be 
confined,  and  go  no  further.  Before,  it  was  diffused,  and 
continually  more  and  more  difiusing  itself  But  in  the 
future  state  of  things,  when  time  has  run  to  its  period,  and 
the  affairs  of  it  are  shut  up  by  the  final  judgment,  death 
and  hell  are  now  to  be  cast  into  the  lake  of  fire  and  brim- 
stone, which  is  the  second  death,  Rev.  xx.  14.  All  death 
is  now  to  be  gathered  into  death,  hell  into  hell.  It  shall 
be  contracted,  gathered  into  iLself.  It's  true,  it  will  be 
therefore  consummate,  finished,  perfect  in  its  kind,  or  full 
of  itself,  as  that  which  is  without  mixture  cannot  but  be, 
(as  was  noted  before,)  here  will  be  pure  death,  without 
mixture,  and  which  therefore  will  have  no  allay.  But  then, 
whereas  formerly  it  ranged  to  and  fro  uncontrolled,  now 
it  is  confined  to  its  own  narrower  circle,  and  can  have  no 
new  subject ;  and  shall  therefore  give  no  further  trouble 
or  disturbance  to  the  rest  of  God's  creation.  Moreover, 
consider, 

Lastly,  That  this  victory  will  not  be  gradual  only,  but 
total  and  entire.  Every  thing  of  mortality,  that  was  hang- 
ing about  these  glorious  victors,  shall  be  swallowed  up  in 
perfect  and  in  endless  life.  Death  is  unstung  first,  dis- 
armed, and  then  easily  overcome.  Its  sting  is  said  to  be 
sin,  the  deadliest  thing  in  death.  A  plain  further  proof,  by 
the  way,  the  apostle  intended  death  also  in  the  moral  sense. 
And  the  insitlling  inquiry,  "  Where  is  it  1"  implies  'tis  not 
any  where  to  be  found,  and  signifies  a  total  abolition  of  it ; 
.ind,  by  consequence,  must  infer  tliot  every  thing  of  death 
besides  must,  as  to  them,  for  ever  cease  and  be  no  more. 
Which  also  the  phrase  of  swallowing  up  doth  with  great 
emphasis  express.  And  this  completes  the  vindication  of 
Providence,  i.  c.  in  this  whole  affair  ;  and  not  only  vindi- 
cates but  magnifies  the  conduct  of  the  Supreme  Disposer 
of  all  things.  For  by  this  means,  as  his  wisdom,  power, 
and  goodne.ss  are  most  highly  illustrated  ;  so  the  trial  of 
hispeople'sfaith(the  great  instrument  of  this  their  victory, 
as  well  .OS  of  that  over  the  world,  1  John  v.  4.)  is  found 
unto  praise,  honour,  and  glory,  at  the  appearing  of  Jesus 
Christ,  1  Pet.  i.  7.  And  they  find,  what,  by  patient  con- 
tinuance in  well-doing,  they  were  enjoined  to  seek,  which 
shows  they  were  not  vainly  put  upon  .so  noble  a  pursuit, 
honour,  glory,  immortality,  to  their  actual  attainment  of 
eternal  life,  Rom.  ii.  7. 

Now  therefore  shall  this  saying  be  made  good,  in  its 
fullest  sense  ;  and  if  there  shall  be  such  a  victory,  so  glo- 
rious a  one,  won  at  last,  surely  we  should  be  tuning  our 
instruments,  and  labouring  to  get  our  hearts  into  a  frame 
to  sing  the  oriKi\ior,  the  triumphant  song,  ver.  55,  56.  and 
conclude  it,  as  ver.  57.  Thanks  be  to  God,  that  giveth  us 
the  victory,  through  our  Lord  Jesus  Christ. 


LETTERS. 


TO  A  FRIEND  ON  THE  LOSS  OF  AN  EXCELLENT  WIFE. 

I  SERIOUSLY  lament  your  new  affliction,  whereof  I  lately- 
had  the  surprising  account.  And  I  should  be  the  more 
concerned  lor  it,  if  I  did  not  consider  it  hath  befallen  one, 
who  can  with  judgment  estimate  and  suffer  it.  He  hath 
enough  to  relieve  him  against  the  ungrateful  evenis  which 
our  present  state  is  liable  to,  who  is  .serious  in  the  belief 
of  God's  universal  government  over  this  world,  and  that 
there  is  another.  The  former  of  these  is  a  principle  much 
abused  by  some;  which  no  more  proves  it  false  than  the 
Gospel,  out  of  which  some  have  the  mischievous  skill  to 
e.ttract  a  deadly  savour.  It  is  our  great  privilege,  for 
which  we  ought  to  be  thankful,  that  by  such  arguments 
whereby  we  can  most  certainly  demonstrate  to  ourselves, 
that  there  is  a  God,  we  can  as  certainly  prove  that  he  is 
not  an  Epicurean  God  ;  unto  which  imaginary  idol  only 
that  could  belong,  to  be  disturbed  by  being  concerned 
about  human  affairs.  But  if  he  knew'the  true  nature  of 
God  better,  who  came  forth  from  him  into  our  world,  on 
purpose  tc  make  him  known,  we  are  sufficiently  assured, 
not  a  hair  can  fall  from  our  head  without  him,  much  less 
so  considerable  a  part  of  ourselves. 

This  is  not  the  state  wherein  things  are  to  be  unexcep- 
tionably  well.  But  we  have  cause,  as  things  are,  to  ac- 
knowledge and  adore  the  wisdom  and  goodness  of  Pro- 
vidence, that  the  wickedness  of  the  world  hath  not  in  so 
many  thousand  years  quite  confounded  families  and  all 
human  society  long  ago  :  but  that  as  wise  counsel  did  first 
settle  the  institution  of  those  lesser  societies,  God  hath 
from  age  to  age  renewed  the  impression  of  that  part  among 
others  of  the  law  of  nature,  by  which  men  are  prompted 
as  by  instinct  to  preserve  them;  besides  the  positive  pre- 
cept he  hath  given,  setting  out  to  each  relative  the  duly 
whereby  order  is  to  be  preserved  in  them.  And  when  we 
know  his  government  extends  so  low,  how  gladly  ought 
we  to  submit  ourselves  to  it,  and  allow  him  to  determine 
how  long  we  should  enjoy  such  relatives,  as  well  as  that 
there  should  be  any  such.  For  we  know  that  they  were 
appointed  but  for  this  temporary  estate,  not  for  that  wherein 
we  are  to  be  as  the  angels  of  God  in  heaven,  where  each 
one  hath  a  subordinate  self-sufficiency,  and  needs  not  the 
meet  helps  which  the  exigency  of  this  state  makes  so  use- 
ful. And  therefore  the  reason  as  well  as  the  authority  of 
such  precepts,  is  most  entirely  to  be  subscribed  to,  that 
because  the  time  is  short,  they  that  have  wives  be  as 
though  they  had  none  ;  they  that  rejoice  (in  having  them) 
as  if  they  rejoiced  not ;  they  that  weep  (in  losing  them)  as 
though  they  wept  not.  So  our  affections  will  correspond 
to  the  objects,  which  are  of  the  same  make:  for  the  fashion 
of  the  world  passeth  away.  And  it  were  a  gloomy  thought 
to  consider  all  as  passing  and  vanishing,  if  we  did  not  se- 
riously believe,  that  it  vanishes  to  make  way  for  another, 
that  shall  never  vanish,  and  that  shall  shortly  enter  in  its 
perfect  glory,  and  fill  up  the  whole  stage.  Scaflblds  are 
taken  down,  when  the  eternal  building  is  finished. 


Dear  and  honoured  madam. 
Did  you  think  two  or  three  months  ago,  such  a  trial  was 
so  nearl  Such  sad  futurities  God,  in  mercy  to  us,  hides 


from  us,  that  we  may  not  afHict  ourselves  before  he  afflicts 
us;  and  that  when  he  intends  we  should  suffer  that  par- 
ticular affliction  but  once,  namely,  when  it  comes,  we 
may  not  impose  so  hardly  upon  ourselves,  as  to  suffer  it  a 
thousand  times  over  before  it  comes.  Sufficient  is  the 
day,  &c.  If  he  should  have  made  us  all  prophets,  in  re- 
ference to  all  the  events  of  our  time,  we  should  bring  all 
the  evils  of  every  future  day  into  every  former  day  ;  as  if 
the  evil  of  the  day  were  not  enough  for  the  day. 

But  though  he  gives  us  not  certain  predictions  of  such 
evils,  lest  he  .should  torment  us,  he  gives  forewarnings,  lest 
he  should  surprise  us.  He  hath  told  us  we  must  all  once 
die,  and  not  when  ;  that  life  is  a  vapour;  that  all  flesh  is 
grass ;  that  the  beauty  or  glory  of  it  is  but  as  the  flower  of 
grass;  withering  things  !  He  hath  asserted  his  own  domi- 
nion over  lives,  and  over  the  spirits  of  all  flesh,  as  the  God 
of  them,  to  lodge  and  dislodge  them,  where  and  as  he 
plea.ses.  And  who  are  we,  that  we  should  grudge  him 
that  dominion  ;  or  so  much  as  wish  we  could  have  wrested 
that  part  of  his  empire  out  of  his  hands'!  But  when  he 
afflicts,  it  is  good  to  consider  what  it  is  for.  It  comes  not 
out  of  the  du.st,  though  it  may  reduce  us  or  ours  thither. 
And  if  our  utmost  search  cannot  find  out  a  particular 
cause,  (wherein  we  should  take  heed  of  being  loo  indulgent 
and  partial  to  ourselves,  but  should  beg  that  what  we 
know  not  he  would  teach  us,)  yet  we  should  however  more 
earnestly  endeavour  to  improve  the  affliction  to  the  general 
end,  which  we  may  be  sure  he  aims  al ;  to  withdraw  cur 
minds  from  this  present  world,  and  state  of  things;  to  take 
heed  of  being  peremptory  in  laying  any  designs  that  must 
be  measured  by  time,  and  be  subject  to  the  uncertainties 
of  it;  to  determine  noihingbut  with  that  reserve.  If  God 
will,  we  shall  do  this  or  that,  (James  iv.  15.)  to  have  our 
minds  ingulphed  and  swallowed  up,  not  of  the  stream  of 
time,  but  of  the  ocean  of  eternity ;  to  be  easily  taken  off 
from  any  purpose,  the  scene  whereof  must  be  laid  on  this 
earth  or  lower  world  ;  to  have  our  hearts  more  entirely  and 
more  strongly  set  upon  God,  so  as  to  be  able  tosay,  Whom 
have  I  in  heaven  or  earth  besides  thee?  that  the  true  end 
may  be  gain,  though  such  a  comfort  be  lost,  and  the  par- 
licular  offending  cause  cannot  be  found. 

We  may  err,  in  thinking  some  such  particular  offence 
must  be  fastened  upon.  If  it  clearly  can,  it  ought ;  if  not, 
it  Ls  better  forbear  judging  than  misjudge.  Possibly  chas- 
tening for  a  particular  sin  may  not  be  in  God's  design  :  it 
is  not  always.  We  may  be  sure  it  never  is  his  principal 
design  in  taking  away  one  relative  from  another.  He  made 
all  things  (principally)  for  himself;  he  made  us  but  se- 
condarily for  one  another.  If  bis  principal  design  in  mak- 
ing such  a  creature  was  not  to  please  me,  his  principal 
design  in  taking  it  away  was  not  to  displease  or  afflict  me. 
He  hath  his  own  greater  and  higher  end  concerning  his 
own  creature,  to  glorify  himself  upon  it,  and  by  it,  in  a 
greater  world  than  this.  Many  afflictions  are  for  trial; 
and  that  in  such  a  case  is  an  awful  thought. 

The  jealous  God  hath  me  now  under  trial,  how  I  can 
bear,  how  I  can  submit,  how  I  can  reverence  his  hand,  how 
lean  behave  myself  towards  him  when  he  afflicts;  whether 
I  will  venture  to  contend  with  him,  or  be  sullen  and 
morose  towards  him;  because  he  hath  bereaved  me  of  a 
child  I  delighted  in,  whether  I  better  loved  him  or  my 
child.  The  trial  may  be  manifold ;  of  my  faith,  of  my 
patience,  of  my  fear  of  him,  of  my  love  to  him  :  and  I 
may  add,  it  maybe  intended  for  a  trial  of  gratitude,  and  a 


LETTERS. 


1037 


mighty  trial  that  is.  We  are  required,  in  every  thing  to 
give  thanks.  And  Job  did  it,  and  said,  "  Bles,";ed  be  the 
name  of  the  Lord,"  when  with  all  his  substance  he  took 
away  all  his  children  at  once:  The  Lord  hath  given,  the 
Lord  hath  taken.  The  injunction,  "  In  every  thing  give 
thanks,"  signifies  there  is  in  every  thing  some  matter  of 
praise.  I  know  not  so  immediately  what  was  in  this  case  ; 
but  if  there  was  what  I  have  heard,  great  indications  of 
early  piei)',  if  there  were  grounds  to  hope  there  was  a 
work  of  regeneration  wrought,  there  is  infinitely  more 
matter  of  thanksgiving  than  complaint.  What  had  the  life 
of  a  child  been  worth  without  this?  when  better  never  to 
have  been  born  !  It  is  a  far  greater  thing  if  he  have  taken 
her  as  his  own  child,  than  if  he  had  left  her  to  you,  only 
as  yours.  If  you  have  faith  to  look  into  the  unseen  world, 
and  behold  her  taken  into  the  society  of  angels,  and  of  the 
spirits  of  just  men  made  perfect,  how  much  more  hath 
God  done  for  her  and  you,  than  if  he  had  left  her  to  your 
care  and  provision  in  this  wretched  world?  We  are  told 
there  is  joy  m  heaven  for  the  conversion  of  a  sinner :  much 
more  for  the  glorification  of  a  convert!  That  joy  ought  to 
swallow  up  in  very  great  part  your  sorrow.  The  good 
Lord  frame  your  spirit  suitably  to  these  things,  in  whom 
1  am, 
Your  truly  respectfulservaut,  (very  sensible  of  your  case,) 

J.  HOWE. 


(Wlio  were  persons  of  distinction,)  that  were  written  on  ttie  same  sheet  of 
paper,  that  wa^  directed  to  the  Lady  with  whom  Mb.  Howe  had  been  long 
acquainted. 

JMOST   HONOURED    Slit, 

I  THANKFULLY  acknowledge  the  favour  of  your  welcome 
lines,  which  ought  to  be  most  entirely  so,  both  upon  the 
account  of  the  author,  and  the  matter  of  them.  For  though 
my  opportunity  for  so  desirable  an  acquaintance  hath  been 
but  little  as  to  the  circumstance,  it  hath  been  much  as  to 
the  substance  of  what  I  know  of  you,  in  ways  that  gave 
me  greatest  assurance,  before  I  had  the  happiness  of  oral 
converse  with  you.  Nor  could  anything  be  more  grateful 
to  ine,  than  to  read  you  from  your  own  hand  so  related, 
and  so  well  pleased  (as  I  doubt  not  you  will  be  daily 
more  and  more)  with  your  relation,  and  the  other  accessory 
correlates,  with  whoin  God  hath  cast  your  lot. 

I  believe  you  have  much  reason  to  bless  God,  (who 
orders  all  things  to  the  best  advantage  to  such  as  sincerely 
give  themselves  up  to  his  conduct,)  that  he  led  you  not 
into  such  a  condition  and  state  of  life  as  he  now  at  length 
hath  brought  you  into,  before  you  were  well  acquainted 
with  the  rules  and  duties  of  it,  better  than  to  need  help 
from  such  a  one  as  I.  But  among  the  many  other  precepts 
that  concern  that  case,  I  dare  adventure  to  recommend 
those  of  1  Cor.  vii.  '29,  30,  31.  and  pursuantly  thereto,  to 
oflfer  to  your  thoughts,  that  this  can  be  but  a  partial  tem- 
porary felicity,  and  so  far  only  so  at  all,  as  it  is  enjoyed 
only  a-s  mediate,  and  subservient  to  the  full  and  final  fe- 
licity which  we  are  professedly  seeking  and  waiting  for :  so 
far  ought  it  to  be,  to  oppose  it,  or  let  it  be  an  obstruction 
thereto.  Which  is  the  nature  of  all  good  things  that  have 
only  the  goodness  of  the  means,  and  not  of  the  end,  that 
their  goodness  is  variable,  and  by  misapplication  may  de- 
generate into  a  hurtful  evil.  Within  the  compass  of  such 
things  is  the  truth  of  those  words  to  be  confined ;  Ait  pro- 
dest,  qiiod  non  Irtd-ere  possit  idem.  It  is  beyond  the  measure 
of  any  created  good  to  be  universally  so.  That  therefore 
which  in  its  own  place  is  a  real  good,  applied  to  the  par- 
ticular purpose  which  it  is  capable  of  serving,  out  of  that 
place,  and  being  trusted,  valued,  and  delighted  in  beyond 
the  measure  which  God  and  the  nature  of  the  thing  have 
stated  and  set,  may  become  a  hurt  to  us. 

But  there  can  be  no  greater  or  more  endearing  obligation 
to  use  any  mercy  for  God,  than  an  habitual  fixed  sense  of 
Its  hai'ing  been  received  from  him,  and  a  deeply  radicated 
and  often  repeated  agnition  of  his  sovereign  hand  in  order- 
ing it  to  be  our  lot,  with  all  the  circumstances  that  have 


had  any  reference  thereto.  For  what  ingenuous  heart  can 
endure  to  oppose  to  him,  or  employ  against:  him,  the  (ap- 
prehended) fruit  of  his  own  favour  and  kindness  ?  a  pledge 
of  his  paternal  love  and  care  so  understood  !  And  there- 
fore the  greater  the  gift  is  (still  considered  under  that  strict 
notion)  the  stronger  is  the  inducement  to  honour  and  serve 
the  giver  with  it,  and  to  enjoy  according  to  prescription, 
what  we  enjoy  not  but  by  his  vouchsafement. 

If  to  all  this  I  should  add  a  request  to  you  to  be  exceed- 
ing kind  to  my  most  dear  and  honoured  friend,  it  were  the 
greatest  impertinence  in  all  the  world.  For  she  having 
such  a  temper  to  work  upon,  will  make  you  so  whether 
you  will  or  no :  and  I  might  as  well  use  arguments  to 
persuade  a  fragrant  flower  to  send  forth  its  grateful  odours, 
when  a  most  benign  orient  sun  is  plying  it  with  its  cherish- 
ing morning  beams.  Such  may  you  long  be,  both  of  you 
mutually  (sun  and  flower)  to  each  other,  shining  and 
flourishing  with  all  the  influence,  and  under  the  continual 
blessing,  of  Heaven.  So  shall  you  comn.inicate  a  part  of 
that  joy,  which  I  most  sincerely  wish  you,  to 
Sir, 

Your  very  faithful  and  affectionate  humble  servant, 

J.  HOWE. 

Whatsoever  leisure  (most  dear  and  honoured  Madam) 
you  may  suppose  me  to  have,  I  had  little  reason  to  suppose 

and  yourself  to  have  much,  from  the  reading  of  one 

another,  to  cast  your  eyes  upon  any  thing  I  could  write. 
But  if  after  this  paper  shall  have  lain  one  quarter  of  a  year 
somewhere  near  your  dressing-box,  you  find  it  not  un- 
seasonable to  bestow  a  glance  upon  it,  you  will  then  at 
length  find  your  disappointment.  For  it'  will  tell  you  no- 
thing but  what  you  well  knew,  or  might  easily  guess 
before ;  that  having  a  constant  most  aflectionaie  respect 
and  honour  for  you,  I  cannot  but  be  highly  pleased,  that 
you  are  so. 

And  methinks  it  should  not  much  surprise  you,  if  I 
further  say,  I  would  have  you  somewhat  to  alter  (or  make 
your  exception  to)  your  own  rule,  and  not  show  the  less 

kindness  to for  that  he  is  a  married  man.     This  will 

not  be  strange  to  you,  if  you  remember  some  of  your  last 
winter  lines. 

After  this  hath  made  you  smile  a  little,  as  that  of  yours 
did  me,  then  think  that  this  novelty  in  your  condition  will 
neither  make  nor  allow  you  to  smile  alwa)-s,  though  I  hope 
it  will  add  a  great  deal  to  the  comfort  and  pleasantness  of 

your  days. And  you  may  sometime  have  occasion  to 

think  seriously  together,  of  the  sense  of  those  words, 
Luke  xiv.  26.  And  always  remember  the  subordination 
that  all  creature-love  must  be  in,  to  that  of  the  supreme 
object  of  our  love.  How  pleasant  a  thing  will  it  be  to 
have  hearts  united  and  consenting  in  the  resolution  of 
loving  him  perpetually  above  all,  to  whom  we  owe  our  all, 
and  who  is  altogether  lovely  !  to  consult  and  conspire  to- 
gether, how  most  to  promote  his  interest,  and  improve  in 
acquaintance  with  him,  and  conformity  to  him.  This  I 
believeyourheart  tobe  much  formed  to  before-hand.  The 
great  care  must  be,  that  such  resolutions  do  not  gradually 
languish,  We  find  many  are  apt  by  unobserved  degrees 
to  starve  the  good  aflfections  and  inclinations  which  they 
would  abhor  to  assa.ssinate  by  a  sudden  violence.  I  write 
securely,  that  such  an  intimation  will  by  so  great  a  kind- 
ness as  yours,  be  very  well  taken,  from 
Your  Ladyship's 

Most  afl^ectionate  humble  servant, 

J.  HOWE. 


THE  FOLLOWING  WAS  WRITTEN  UPON  OCCASION  OP 
THE  DECEAi^E  OF  BOTH  THE  PARENTS  OF  THE  LADY 
AFORESAID,  WtTIHN  ABOlfT  EIGHT  MONTHS  OF  EACH 
OTHER, 

Most  honoured  dear  Madam, 

When  I  heard  of  your  former  great  loss,  I  was  confined 
by  distemper  to  my  bed:  and  I  received  information  of 
the  other,  when  I  was  going  a  great  journey  to  accompany 
my  wife  and  daughter  to  the  Bath,  from  whence  they  are 
not  returned  as  yet,  and  I  came  home  from  my  journeyings 


1038  LET' 

but  last  week.  I  have  not  in  the  mean  time  forgot  your 
Ladyship's  affliction,  nor  been  without  the  apprehension 
how  tender  a  sense  your  loss  of  two  such  parents  must  be 
accompanied  with.  Nor  should  I  now  mention  it,  did  I 
not  apprehend  it  may  yet  be  reflected  on  to  better  purpose, 
than  only  to  renew  your  sorrow.  And  that  it  may,  I  pray 
you,  let  it  be  remembered  in  the  first  place,  with  .serious 
gratitude,  (for  we  are  required  ineverythingtogivethanks,) 
that  God  continued  to  you  the  comfort  of  such  relations  so 
long,  and  for  the  many  mercies  he  made  them  instrumental 
of  to  you,  in  your  tender  years  j  that  he  vouchsafed  to  you 
the  blessing  of  so  excellent  an  education  by  their  means ; 
that  you  were  thereby  brought  to  know  him  and  his  Christ ; 
that  by  their  care  you  were  so  comfortably  settled  in  the 
world,  and  in  a  station  wherein  he  hath  given  you  the  op- 
portunity of  being  so  serviceable  in  building  up  a  family 
for  him,  and  of  contributing  to  the  planting  and  propagating 
religion  in  it ;  and  that  you  see  so  much  of  a  blessing 
from  heaven  upon  the  plantation.  Your  part  is  that  of  a 
mother,  and  you  have  had  a  great  example  before  your 
eyes.  That  may  stiH  live  (and  I  doubt  not  will)  in  your 
mind  and  heart,  while  the  person  that  gave  it  still  lives  in 
a  higher  region,  whither,  following  such  steps,  you  also 
will  be  translated  in  the  fittest  season. 

I  pray  for  the  welfare,  in  all  valuable  respects,  of  your 
Ladyship,  and  all  yours;  being,  in  great  sincerity,  your 
Ladyship's 

Most  respectful,  and  most  faithful,  humble  servant, 
J.  HOWE. 


Most  worthy  and  honoured  Sir,  with 
My  dearest  and  most  honoured  Lady, 

It  would  be  incomparably  more  grievous  to  me  at  this 
time  to  write  to  you,  if  I  were  under  a  necessity  of  writing 
nothing  but  were  mournful  and  sad.  The  same  thing,  if 
we  turn  it  round,  will  be  found  to  have  a  double  aspect. 
That  dispensation  that  represents  you  deprived  of  an  earthly 
son,  speaks  you  the  parents  of  a  glorified  child,  more 
highly  dignified  than  it  was  possible  he  could  have  been 
on  earth.  This  post  brings  you  greater  news  than  if  it  had 
informed  you,  your  .son  is  created  emperor  of  Germany,  or 
kingof  Prance  or  Spain.  Let  usspeakand  think  of  things 
as  we  believe,  and  profess  to  believe.  Indeed  if  our  ap- 
prehensions of  their  state  in  the  unseen  world,  who  were 
true  lovers  of  God,  have  nothing  of  .solace  and  pleasure  in 
them,  it  is  mere  useless  empty  profession  they  are  all  to 
be  resolved  into,  and  not  faith. 

My  heart  bleeds  for  you,  and  with  you  both,  but  it  can 
do  you  no  good  to  tell  you  so.  I  believe  your  lovely  son 
unfeignedly  loved  God ;  and  then  read  the  rest,  1  Cor.  ii. 
9.  James  i.  10,  12.  Of  how  great  use  might  he  have  been 
in  this  world  !  But  are  those  glorious  creatures  above,  to 
whom  he  is  now  joined,  inactive  or  unemployed  1  And  are 
not  their  employments  more  noble  and  sublime,  according 
to  the  more  enlarged  capacity  of  their  faculties,  and  the 
higher  dignity  of  their  state?  He  was  born  to  very  con- 
siderable things  as  your  heir  ;  but  he  was  begotten  again 
to  a  more  glorious  inheritance,  and  the  lively  hope  of  it, 
1  Peter  i.  3.  They  that  were  about  him,  before^  it  was 
possible  for  me  to  see  him,  told  me  he  was  insensible,  as 
he  was  before  I  heard  of  his  illness ;  but  at  my  coming  to 
him,  he  knew  me  at  first  sight,  and  seemed  to  have  the 
use  of  his  understanding  for  nothing  but  religion.  He 
then  spake  not  one  misplaced  word ;  said,  he  doubted 
not  God  was  his  Father,  and  that  his  present  affliction  was 
from  the  hand  of  that  Father,  not  of  an  enemy.  He  de- 
sired me  to  pray  with  him,  and  seemed  understandingly 
and  affectionately  to  concur.  This  was  on  the  Lord's  day, 
and  the  next  was  the  day  of  his  glorious  translation,  near 
noon,  before  I  could  reach  him  a  second  time. 

Mr.  C —  came  to  me  presently  after,  to  advise  with  me 
about  disposal  of  the  body  ;  who  could  give  no  advice  but 
in  the  general,  to  have  it  prepared  for  interment  in  a  way 
that  might  be  decent,  and  not  profusely  expen.sive;  not 


doubting  but  that  there  might  be  more  particular  direction 
from  yourself,  before  actual  interment,  sent  to  Mr.'C — , 
&c.  who  is  willing  to  take  the  care  upon  him  of  seeing 
instructions  fulfilled. 

The  Lord  support  you  both,  and  abundantly  bless  the 
rest  of  yours. 
I  am,  most  honoured  Sir  and  Madam,  your  most 
aflectionately  sympathizing  servant  in  Christ  our  Lord, 
JOHN  HOWE. 


the  two  following  were  written  by  mr.  howe, 
to  his  dear  and  intimate  friend,  mr.  spilsbury. 

My  dear  Brother, 

How  hard  a  matter  is  it  to  keep  up  converse  at  this  rate! 
when  all  that  is  pleasant  and  gainful  in  it  lies  on  one  side 
only.  1  read  thy  lines  with  fruit  and  delight ;  but  have 
nothing  to  return  of  any  value.  And  if  a  conscience  is  to 
be  exercised  in  this  sort  of  traffic,  or  indeed  but  a  tolerable 
ingenuity,  it  cannot  but  occasion  some  regret,  to  barter 
away  things  of  no  worth  for  good  commodities.  If  I  tell 
thee  I  live,  what  doth  that  signify  1  when  life  itself  is  so 
little  worth,  how  despicable  is  the  notice  of  it !  If  I  tell 
thee  I  love  thee,  thou  knowest  it  before  as  to  the  guod  sit; 
but  for  the  quid  sit,  no  words  can  express  it ;  therefore 
the  offer  at  it  is  vain.  When,  when  shall  we  meet  above ! 
That  will  make  us  pure  good  company,  when  dulness  and 
sluggishne.-is  are  shaken  off  and  gone,  and  we  shall  be  all 
spirit  and  life  !  yet  we  shall  be  doing  our  Lord  some  ser- 
vice here,  or  that  he  will  accept  as  such,  if  we  be  sincere. 
Thou  wilt  be  visited  by  a  worthy  person  ere  long,  that  is 
gone  first  to  Kidderminster,  and  means  after  he  hath  seen 
the  son,  to  come  to  the  father. 

Cordial  salutations  from  me  and  mine,  to  thee  and  thine. 
Farewell  in  our  dear  Lord:  and  still  remember. 

Thy  entirely  affectionate, 

St.  John  street,  J.   HOWE. 

Jan.  S5,  1698. 

May  I  once  more  hope  to  salute  my  dear  brother  in  this 
world!  whether  I  shall  or  not,  I  must  leave  to  him  to 
whom  greater,  and  all  things  must  be  left.  Thou  mayest 
have  taken  thy  flight  before  this  reach  thee,  but  the  soul 
and  spirit  from  whence  it  comes  may  in  due  time,  through 
the  infinite  riches  of  freest  grace,  and  the  atoning  blood  of 
that  sacrifice  which  once  for  all  was  offered  up.  We  come 
to  the  general  assembly,  and  to  the  spirits  of  just  men 
made  perfect,  but  as  we  come  to  Jesus  the  Mediator  of 
the  new  testament,  and  to  the  blood  of  sprinkling.  By 
his  own  blood  he  is  entered  into  the  holy  of  holies,  as  tlie 
forerunner,  and  for  us.  Upon  such  terms  may  sinful  un- 
profitable servants  hope  to  enter,  and  be  received  under 
the  notion  of  faithful,  and  as  those  that  are  graciously 
counted  such,  into  the  joy  of  their  Lord.  Thou  art  ready 
to  enter,  and  wilt  shortly  be  adoring  before  the  throne  : 
Oh  with  what  complacency  I  receiving  the  end  of  thy  faith, 
having  fought  the  good  fight  of  it !  And  must  thy  poor 
brethren  left  behind,  sigh  and  groan  still  1  amidst  their 
drowsy  hearers,  and  too  drowsy  fruitless  labours'!  But  I 
envy  thee  not ;  and  those  that  are  dearest  and  nearest  to 
thee,  owe  thee  .so  much  as  to  rejoice  in  thy  joy,  while  they 
cannot  as  yet  in  Iheir  own,  John  xiv.  28.  Thou  art  upon 
my  heart,  if  God  saw  it  good,  to  live  and  die  with  thee. 
This  day  se'nnight  thy  worthy  brother  B.  and  my  brother 
F.  dined  with  me,  when  thou  wast  most  affectionately  re- 
membered ;  but  art  no  day  forgotten,  by  thy  .sincere  lover, 
and  of  all  thine,  hoping  and  aiming  (though  faintly)  to  be 
thy  follower, 

J.  HOWE. 

If  there  be  joy  in  heaven  for  a  converted  sinner,  shall 
there  not  for  a  glorified  saint !  and  the  leader  and  teacher 
of  many  such!  some  that  are  in  glory,  and  others  that 
shortly  shall  be !  O  the  triumph  at  thy  abundant  entrance ! 

Worthy  Mr.  Spil.sbury,  to  whom  this  letter  was  written, 
died  the  iOth  of  July  following. 


FRAGMENT  OF  A  SERMON. 


1039 


FRAGMENT  OF  A  SERMON. 

The  fragment  out  of  Mr.  Howe's  notes,  about  a  parti- 
cular faith  in  praj'er,  contains  only  brief  hints,  which  he 
enlarged  on  in  discourse;  but  I  thought  il  worth  preserv- 
ing; and  I  believe  there  will  be  several  of  my  mind.  It  is 
very  concise;  and  the  writing  being  a  mixture  of  long- 
hand and  short-hand,  and  the  ink  in  some  places  almost 
worn  out,  it  is  a  very  difficult  thing  lo  read  it;  but  having 
got  what  assistance  I  could  in  order  to  the  right  reading 
it,  I  shall  here  subjoin  it.     Dr.  Calamy. 

James  V.  15.  And  the  prayer  of  faith  shall  save  the  sick ; 
and  the  Lord  shall  raise  him  up. 

It  is  to  be  inquired  how  this  is  to  be  understood  and  ap- 
plied. 

1.  How  to  be  understood.  Where  in  the  general  we 
must  know,  it  is  not  to  be  looked  upon  as  a  universal 
raa.\im,  admitting  of  no  restriction  or  limitation ;  for  then 
prayer  might  make  a  man  immortal,  if  in  every  case 
wherein  life  were  in  hazard,  any  could  be  procured  to  em- 
ploy their  faith  in  prayer  on  his  behalf  Unless  we  should 
say,  that  wherever  the  desired  efl'ect  follows  not,  the  faith 
was  wanting,  which  ought  to  have  been  exercised  in  the 
case.  To  say  that  every  prayer  that  has  faith  in  it  shall 
save  the  sick,  is  false ;  but  that  every  prayer  that  has  this 
special  faith  in  it  shall  save  the  sick,  is  true. 

That  therefore  we  may  speak  the  more  distinctly,  we 
must  understand, 

1.  That  there  was  somewhat  in  this  matter  extraordina- 
ry, and  appropriate  to  that  time. 

•2.  Somewhat  ordinary,  and  common  to  all  times.  We 
are  to  distinguish  the  one  and  the  other. 

1.  There  was  somewhat  extraordinary  in  this  matter, 
and  appropriate  to  that  time;  and  that  both  as  to  the  faith 
to  be  exercised,  and  the  effect  thereupon. 

1.  As  to  the  faith  to  be  exercised.  The  prayer  of  faith 
shall  save  the  sick  :  that  is,  in  those  days,  when  the  state 
of  things  did  to  the  Divine  wisdom  make  it  necessary, 
that  frequent  miracles  should  be  wrought  for  the  confirma- 
tion of  Christianity,  faith  was  necessary  to  be  exerted  in 
prayer,  that  should,  according  to  the  tenor  of  the  promise 
made  in  reference  to  tho.se  times,  engage  Omnipotency,  in 
reference  to  the  thing  prayed  for:  the  promise  then  was. 
Whatsoever  ye  pray,  believing,  ye  shall  receive ;  or  it  shall 
be  done. 

2.  As  to  the  effect, — that  also  was  supernatural. 
CLuest.  But  it  may  be  said,  What !  universally  1  What 

work  might  the  disciples  have  made  in  that  case  ! 
Answ.  The  Divine  power  did  go  forth  two  ways. 

1.  In  working  the  faith  to  be  exercised:  and, 

2.  In  effecting  the  thing.  So  that  the  matter  was  always 
in  God's  own  hand.  The  Spirit  of  God  could  be  the  au- 
thor of  no  vain  or  imprudent  faith,  or  consequent  of  it. 

This  faith  of  miracles  was  such  a  fiducial  recumbence 
on  the  Divine  power,  in  reference  to  this  or  that  particular 
work,  as  whereby  that  was  by  his  rule  engaged  to  go 
forth,  in  saving  the  sick.  This  and  common  faith  differ, 
in  respect  of  the  end,  and  the  nature  of  the  influence: — 
not  holy,  but  physical. 

2.  There  was  here  also  somewhat  that  was  ordinary. 
The  instance  of  Elias  is  mentioned,  who,  ver.  17, 18.  it  is 
said.  Was  a  man  subject  to  like  passions  as  we  are,  and 
yet  he  prayed  earnestly  that  it  might  not  rain;  and  it 
rained  not  on  the  earth  by  the  space  of  three  years  and  six 
months.  And  he  prayed  again,  and  the  heaven  gave  rain, 
and  the  earth  brought  her  fruit.  There  is  somewhat  from 
that  extraordinary  case  to  he  learnt  for  common  use, 
namely,  that  what  the  promise  says  to  us  now,  we  ought 
as  confidently  to  believe,  as  they  then,  what  is  said  to 
them. 

Therefore  take  some  propositions,  concerning  the  nature 
and  operation  of  the  faith  to  be  exercised  in  such  a  case, 
and  the  way  wherein  prayer  ought  to  be  managed  and 


guided,  so  as  that  it  may  be  expected  to  have  influence  in 
reference  thereto. 

1.  Prayer  is  a  great  and  indispensable  duty.  (There  is 
here  some  reference  in  the  manuscript ;  but  after  the  ut- 
most search,  I  know  not  what  to  make  of  it.) 

2.  That  therefore  we  must  conclude,  whatsoever  tends 
to  render  it  an  impertinence,  must  either  be  false,  or  mis- 
applied. For  il  is  most  plainly  a  great  part  of  our  duty ; 
and  it  could  not  consist  either  with  the  wisdom  or  truth  of 
God,  to  have  us  enjoined  such  a  duty,  and  have  put  energy 
incessant  into  the  nature  of  it  in  vain.  We  must  therefore 
resolve  what  is  doubtful  by  what  is  plain.  It  is  more  plain 
that  prayer  is  a  duty,  and  more  known,  than  what  changes 
the  nature  of  God  can  admit. 

3.  The  argument  from  God's  unchangeableness,  would 
conclude  as  well  against  the  usefulness  of  any  other  duty, 
that  never  so  directly  concerns  our  salvation. 

4.  Prayer  is  to  be  considered,  not  only  as  a  means  to 
obtain  from  God  what  we  would  have,  but  as  a  becoming 
homage  of  an  intelligent  creature. 

5.  Whatsoever  imchangeableness  we  can  suppose  in  the 
nature  of  God,  (here  there  is  something  added  in  the 
manu.script  which  I  can  make  nothing  of;  and  then  it 
follows)  and  it  is  unreasonable  he  should  lose  his  right,  by 
his  perfection. 

6.  Yet  also  it  is  to  be  considered  as  a  means  to  obtain 
good  things.  Job  xxi.  15.  (by  which,  I  suppose,  it  was  in- 
tended to  be  intimated,  that  it  would  be  very  wicked  lan- 
guage in  any,  to  offer  to  say  with  those  whom  Job  speaks 
of  in  the  text  cited  ;  What  is  the  Almighty,  that  we  should 
serve  him'?  and  what  profit  should  we  have,  if  we  pray 
unto  him1) 

7.  We  are  not  to  think  prayer,  though  never  so  qualifi- 
ed, hath  any  proper  efficacy,  to  move  God  this  way  or 
that :  not  so  much  as  instrumental. 

8.  It  is  only  a  condition,  upon  which  it  seems  good  to 
God  to  put  forth  his  power. 

9.  It  is  a  condition  that  hath  not  always  equally  certain 
connexion  with  the  thing  we  pray  for,  or  other  than  the 
promise  hath  made. 

10.  The  promises  of  God  are  or  must  be  understood, 
proportionally  to  the  nature  of  the  things  promised  ;  which 
may  be  either  of  such  a  nature,  as,  &c.  (Here  the  sense  is 
incomplete.  I  suppose  that  which  may  be  meant  is,  that 
the  things  which  God  has  promised,  may  either  admit  or 
exclude  a  change.  And  then  it  is  added  "make  men  im- 
mortal." That  is,  I  suppose,  as  to  this  present  life.)  And 
then  the  manuscript  goes  on.  Things  of  a  variable  good- 
ness cannot  be  the  matter  of  a  universal  absolute  promise. 
Miracles,  &c. 

11.  Prayer  may  yet  be  the  prayer  of  faith  that  God  will 
do  what  is  best.  We  should  not  make  light  of  this  more 
valuable  object  of  faith.  Suppose  two  children,  which  is 
the  most  privileged.  (This  I  apprehend  refers  to  the  case 
of  Esau  and  Jacob,  so  often  taken  notice  of  in  Scripture.) 

12.  If  God  will  do  the  thing,  prayer  in  reference  to  it  is 
not  vain.  For  perhaps  he  hath  wisely  and  rightly  deter- 
mined, that  he  will  not  do  it  but  upon  tru.st  of  his  being 
acknowledged.  This  is  a  great  piece  of  his  sovereignty : 
his  dominion  and  power  over  lives.  I  kill,  and  make  alive, 
as  though  he  had  said,  God  of  every  life :  universal  cause. 

13.  It  is  very  absurd  to  think,  it  were  vain  to  pray,  un- 
less we  were  certain  it  contradicts  the  nature  of  prayer. 
For  that  supposes  the  thing  in  the  power  of  them  lo  whom 
we  prav,  and  implies  a  referring  it  to  their  pleasure. 

14.  It  must  be  .submitted  to  him  to  judge  what  is  most 
honourable  for  himself.  It  argues  base  thoughts  of  the 
invisible  world,  to  think,  &c.  (that  is,  I  suppo.se,  to  think 
we  should  be  able  to  keep  people  from  thence  at  our 
pleasure.) 

15.  What  if  he  had  said.  Pray  not.  (I  take  this  to  be 
designed  for  an  intimation,  that  had  intercourse  between 
an  all-sufl5cient  God  and  us,  by  prayer,  been  prohibited, 
we  should  have  been  left  in  a  very  helpless  and  hopeless, 
miserable  and  destitute,  condition.) 


A    SERMON, 

ON  THE  OCCASION  OF  THE  JUSTLY  LAMENTED  DEATH  OP  THE  TRULY  REVEREND 
MR.  JOHN  HOWE, 

DECEASED  APRIL  THE  2nd. 
PREACHED  TO  HIS  CONGREGATION,  APRIL  8,  1705.    AND  PUBLISHED  AT  THEIR  REQUEST. 

BY  JOHN  SPADEMAN,  MINISTER  OP  THE  GOSPEL. 

WE  ARE  YOUR  REJOICING,  EVEN  A3  YOU  ALSO  ARE  OURS  IN  THE  DAY  OF  THE  LORD  JESH3.      2  COR.  I.  14. 


TO  MY  SINCERELY  HONOURED  FRIENDS, 


Mrs.  MARGARET  HOWE,  Dr.  GEORGE  HOWE,  Mr.  JOHN  HOWE,  Mrs.  PHILIPPE  COLLET, 
Mr.  JAMES  HOWE,  WITH  OTHER  NEAR  RELATIVES  OP  THE  DECEASED. 

My  worthy  Friends, 
If  either  the  desire  of  him,  whom  the  all-wise  Disposer  hath  translated,  or  yours,  (differing  in  this  single  matter  from 
his,)  had  invited  me  to  preach  a  funeral  sermon  for  your  excellent  relative,  I  should  have  found  a  real  unwillingness 
to  such  a  service ;  and  nave  judged  it  more  eligible  to  have  been  wholly  silent,  than  have  spoken  so  few  things  as  are 
mentioned  in  this  practical  discourse  concerning  him.  He,  indeed,  received  from  the  Father  of  lights  so  great  a  variety 
of  both  natural  and  Christian  perfections,  that  he  was  not  only  a  shining  light,  and  ornament  of  his  age.  but  an  invi- 
ting e.tample  of  universal  goodness.  The  exercises  whereof,  towards  men,  did  strongly  recommend  him  to  the  esteem 
of  those  from  whom  his  judgment  in  some  things  disagreed.  So  that  (though  he  was  most  remote  from  seeking  honour 
on  this  earth)  he  had  that  principal  recompense  of  piety,  in  this  life,  a  good  name ;  which  must  preserve  him  from  obli- 
vion, though  all  his  near  relatives  and  acquaintance  should  studiously  conceal  his  just  praises.  Nor  can  he  want  a  monu- 
ment to  make  him  live  in  following  ages,  whose  excellent  writings  have  gained  the  approving  suffrage  of  those  who 
are  capable  judges ;  and  they  will  be  valued,  while  a  relish  of  good  sense  and  genuine  piety  is  found  among  men. 

All  this  speaks  your  loss,  and  of  his  church,  yea,  and  of  the  nation,  to  be  the  greater  ;  and  I  persuade  myself,  very 
few  of  his  order  have  been  so  generally  lamented ;  which  is  a  tribute  due  to  his  real  worth.  But  the  obedience  and 
resignation  of  your  faith,  have  been  the  more  grateful  to  him  who  hath  called  you  to  make  such  an  offering,  and 
whose  mighty  hand  alone  is  able  to  bind  up  this  wound,  and  both  sustain  and  guide  you  in  your  progress  to  the  same 
happiness  which  he  now  possesseth :  if  this  plain  discourse  may  contribute  unto  this  blessed  design,  this  will  induce 
you  to  excuse  the  publishing  of  it,  and  the  defects  which  are  very  obvious  in 

Your  affectionate  faithful  Servant, 
fc  In  our  common  Lord, 

J.  SPADEMAN. 


2  TIMOTHY  III.  14. 

but  continue  thou  in  the  things  which  thou  hast  learned  and  hast  been  assured  of,  knowing  op 

WHOM  thou  hast  learned  THEM. 


'Tis  reasonably  supposed  that  the  mantle  which  fell  from 
the  prophet  Elijah,  as  he  was  taken  up  into  heaven,  was 
highly  valued  and  carefully  preserved  by  his  disciple  Eli- 
sha  ;  especially  when  he  experienced  a  miraculous  virtue 
annexed  to  it:  the  waters  of  Jordan,  being  divided  when 
this  garment  was  applied  to  'em  ;  as  we  read  '2  Kings  ii. 
14.  Indeed,  when  your  late  most  worthy  pa.stor  (who  j 
may  jastly  be  styled  an  Elijah  of  this  age)  was  translated 
by  death,  he  left  no  garment  which  has  any  virtue  to  re- 
commend it;  but  (which  is  far  more  important)  before 
his  translation,  he  let  fall  such  holy  instructions  and 
heavenly  counsels,  as,  through  divine  assistance,  are  able 
to  dry  up  the  waters  of  excessive  grief  and  open  a  passage 
into  the  celestial  Canaan,  into  which  himself  hath  entered. 
It  is  not  necessary,  nor  is  it  my  design,  to  open  fresh 
springs  of  sorrow  for  so  very  grievous  a  breach  as  the  hand 


of  God  hath  made,  by  representing  the  exceeding  los."! 
which  his  family  and  relatives,  this  society,  yea,  the  whole 
city  and  nation,  have  sustained.  There  is  the  justest  rea- 
son, with  heart-affecting  sorrow,  to  repeat  Elisha's  words, 
used  on  the  occasion  now  mentioned,  (2  Kings  ii.  12.)  My 
father,  my  father,  the  chariots  of  Israel,  (England,)  and 
the  horsemen  thereof.  The  death  of  one  Elijah,  who  had 
the  spirit  of  prayer,  whereby  to  open  heaven,  and  bring 
down  refreshing  showers  of  blessings  on  a  whole  people ; 
the  death,  I  say,  of  one  such,  must  be  a  public  and  com- 
mon loss  never  enough  to  be  deplored. 

The  attiring  of  this  place,  and  of  many  assembled  in  it, 
speaks  it  to  be  a  house  of  mourning;  but  our  concernment 
here  is  not  to  indulge  a  fruitle.ss  sorrow,  which  can  neither 
bring  him  back  to  us,  or  assist  our  happy  ascent  to  him, 
which  is  far  more  covetable,  and  will  certainly  be  attained, 


A  FUNERAL  SERMON  ON  MR.  JOHN  HOWE. 


1041 


by  continuing  in  those  things  which  we  have  learned, 
knowing  and  considering  of  whom  we  have  learned  them. 
This  excellent  advice,  given  by  the  apostle  Paul  to  his 
disciple  Timothy,  I  have  judged  a  more  proper  subject  of 
your  meditation  on  this  occasion,  than  an  encomium  of 
your  deceased  pastor,  whose  truly  humble  mind  made  him 
discover  an  averseness  to  any  funeral  solemnities,  or  dis- 
courses, which  had  a  tendency  to  magnify  him,  and  gain 
public  applause;  he  hated  the  sounding  a  trumpet  before 
him,  living  and  dying.  I  am  not  appointed  to  perform  such 
a  service,  \though  but  a  reasonable  tribute  to  his  memory,) 
only  the  sense  of  my  own  duty  has  induced  me  to  dis- 
cour.se  something  from  the  scripture  that  hath  been  read, 
which  will  (through  the  divine  blessing)  assist  you  to  im- 
prove this  severe  dispensation,  and  comply  with  the  appa- 
rent design  of  his  office  and  ministrations.  'Tis  evident, 
that  such  a  providence  loudly  proclaims  the  vanity  of  hu- 
man life,  the  unalterable  law  of  mortality,  which  must  be 
executed  on  the  very  best  inhabitants  of  this  world ;  so 
that  neither  the  brightest  virtues,  or  greatest  serviceable- 
ness,  neither  the  use  of  the  most  promising  means,  or  the 
most  ardent  and  united  supplications  for  the  prolonging  of 
life,  can  exempt  any  from  the  end  of  all  the  living  ;  which 
therefore  ought  to  be  laid  to  heart ;  but  I  judge  it  most  use- 
ful, that  our"  meditations  correspond  with  the  character 
which  was  eminently  peculiar  to  him,  whom  God  hath  ta- 
ken away  from  us  ;  and  whose  long  excellent  ministry  be- 
speaks every  one  of  us,  in  the  language  of  the  text.  But 
continue  thou  in  the  things,  &c.  knowing  of  whom  thou 
hast  learned  'em. 

'Tis  generally  agreed  by  interpreters,  that  the  apostle,  in 
the  latter  part  of  the  verse,  intends  himself,  and  that,  not 
only,  or  principally,  as  invested  with  the  apostolic  oflice, 
but  as  distinguished  by  something  in  his  temper,  conduct, 
and  condition,  which  did  strongly  oblige  his  disciples  to 
continue  in  the  things  they  had  learned,  and  being  duly 
considered,  %vould  effectually  engage 'em  unto  this  practice. 

The  preceding  context  leads  us  to  this  explication, 
where,  without  once  mentioning  his  apostolic  commission, 
or  the  miraculous  gifts  by  which  he  confirmed  his  doctrine, 
he  only  represents  to  Timothy,  verse  10,  11.  Thou  hast 
fully  known  (or  for  a  long  time  hast  fully  observed)  my 
doctrine,  manner  of  life,  purpose,  faith,  long-sufl'ering,  cha- 
rity, patience,  persecutions,  afflictions,  which  came  unto 
me  :  plainly  intimating,  that  the  life  and  practice,  the  suf- 
ferings and  alHictions,  of  one  who  teacheth  the  Gospel  of 
Christ,  carry  a  most  cogent  argument  and  strong  ethcacy 
to  engage  them  who  are  taught,  to  a  firm  persevering  in  the 
truth  and  duties  of  the  Christian  religion  -,  which  were 
(without  all  doubt)  the  thingswhich  Timothy  had  learned 
of  this  apostle,  whose  office  and  design  led  him  to  teach 
the  holy  doctrine  and  rules  of  the  Gospel. 

The  text  thuscleared  offers  to  our  consideration  a  two- 
fold important  instruction. 

I.  The  possibility  and  danger  of  departing  from  the 
truth,  and  rule  of  the  Gospel,  is  supposed. 

II.  A  suitable  and  (in  its  own  nature)  effectual  preser- 
vative against  this  evil  is  provided,  viz.  the  actual  know- 
ing and  due  considering  of  the  character  of  him  of  whom 
they  have  been  learned.     As  to  the  former, 

1.  The  possibility,  and  danger,  of  forsaking  the  truth, 
and  rule  of  the  Gospel;  the  supposing  of  sucha  thing  (in 
the  text)  might  seem  to  carry  an  affront  to  one  of  Timo- 
thy's excellent  piety.  Him,  this  apostle  calls  his  own  (or 
legitimate)  son  in  the  faith,  1  Tim.  i.  2.  And  his  dearly 
beloved  son,  2  Tim.  i.  2.  Yea,  (as  some  learned  men  with 
great  probability  conclude,)  the  pillar  and  ground  of  the 
truth,  1  Tim.  iii.  15.  For  there  is  no  necessity  of  giving 
this  character,  either  to  a  particular  church,  or  even  the 
universal.  However  that  be,  'lis  imquestionable  that  Ti- 
mothy was  not  only  a  sincere,  but  a  very  eminent  believer, 
who  had  made  an  uncommon  proficiency  under  the  teach- 
ing and  iiLstitution  of  the  apostle  Paul;  who  thereupon 
did  give  him  the  office  of  an  evangelist,  (far  more  consi- 
derable than  that  of  a  bishop,  or  even  a  metropolitan, 
which  hath  been  assigned  to  him  without  ground,)  yet, 
notwithstanding,  this  exhortation  to  him  carrieth  a  plain 
supposition,  that  it  was  (considering  the  case  abstractly  from 
the  divine  purpose  possible,  even  for  him,  not  to  continue 

a  Pirko  R.  Elic.i,  C.  (7. 


in  the  things  which  he  had  learned  of  such  a  teacher  as  the 
apostle  Paul ;  who  therefore  judged  it  necessary  to  fortify 
him,  by  this  earnest  advice  and  suitable  direction.  And 
we  shall  perceive  just  reason  to  extend  this  supposition 
unto  all,  who  have  learned,  even  of  the  best  instructors, 
the  sacred  truths  and  duties  of  the  Gospel,  if  we  reflect  on 
the  various  causes  of  departing  from  them :  As, 

1.  The  native  vicious  inconstancy  and  instability  of 
human  minds.  None  are,  by  renewing  grace,  made  per- 
fect and  delivered  from  all  remaining  defects  as  to  the 
Christian  state ;  if  we  are  not  kept  and  guarded  by  Divine 
power,  we  are  in  continual  danger  of  departing  from  the 
living  God.  Who  would  have  suspected  any  mutableness 
in  those  Israelites,  who  heard  the' majestic  terrible  voice 
of  God  promulgating  his  law  on  mount  Sinai  1  (whom 
some*  Jewish  authors  have  magnified,  as  if  they  had  all 
been  advanced  above  the  ministering  angels;)  on  which 
occasion,  they  most  solemnly  obliged  themselves  to  hear 
and  do  all  that  the  Lord  their  God  should  speak,  Deut.  v. 
27.  And  yet  so  unstable  were  their  hearts,  that  they 
quickly  (within  less  than  forty  days)  turned  aside  out  of 
the  way  which  God  had  commanded  them,  Exod.  xxxii. 
8.  Yea,  when  the  Son  of  God,  the  great  prophet,  was 
raised  up,  and  sent  to  the  same  people,  among  whom  he 
was  approved  of  God  by  the  most  stupendous  miracles, 
(such  as  none  other  had  ever  wrought,)  one  of  which,  viz. 
the  multiplying  of  the  loaves,  (by  which  many  thousands 
were  fed,)  carried  such  convictive  evidence,  that  the  spec- 
tators professed.  This  is  of  a  truth  that  prophet  that  should 
come  into  the  world,  John  vi.  1  J.  Yet  the  verv  next  day, 
many  of  these  very  persons,  who  were  Christ's  disciples, 
departed  from  him,  and  walked  no  more  with  him,  verse 
6G.  On  this  supposition  of  our  vicious  instability,  the 
apostle  grounds  the  earnest  advice.  Let  him  that  thinketh 
he  standeth,  take  heed  lest  he  fall,  1  Cor.  x.  12. 

2.  The  strong  delusive  workings  of  remaining  unbelief. 
This  root  of  apostacy  is  not  totally  killed  and  destroyed, 
even  in  those  who  have  the  spirit  of  faith.  Hence  we  find 
the  apostle  cautioning  them,  whom  he  styles  holy  brethren, 
partakers  of  the  heavenly  calling,  (Heb.  lii.  1.)  to  take 
heed,  lest  there  be  in  them  an  evil  heart  of  unbelief,  in  de- 
parting from  the  living  God,  verse  12.  How  apt  are  we 
to  admit  into  our  minds  a  suspicion,  lest  the  Gospel  reve- 
lation should  be  a  cunningly  devised  fable,  a  mere  inven- 
tion of  deceivers,  who  for  their  own  interest  have  framed 
this  doctrine;  especially,  when  any  are  observed  to  pre- 
tend a  zeal  for  it,  while  they  deny  it  in  their  works,  and 
turn  it  into  an  engine  of  advancing  secular  power  and  ad- 
vantage ;  like  those,  whom  the  apostle  describeth  by  this 
infamous  character,  (1  Tim.  vi.5.)  counting  religion  to  be 
an  income,  or  gainful  business,  as  that  passage  ought  to 
be  rendered. 

3.  The  various  discouragements  which  attend  a  con- 
stant belief  and  practice  of  the  Gospel;  which  the  apostle 
had  his  eye  upon  in  the  immediately  preceding  context ; 
where  he  mentionelh  the  persecutions  and  aflJictions, 
which  still  followed  him  in  the  discharging  of  his  office, 
and  subjoins,  verse  12.  Yea,  and  all  that  will  live  godly 
in  Christ  Jesus  shall  suffer  persecution,  by  the  reviling 
tongues,  or  (when  God  permits)  by  the  oppressive  hands 
of  evil  men:  these  lions,  in  the  way  of  our  duty,  have  ter- 
rified many  out  of  it,  who  have  been  ashamed  or  afraid  to 
continue  in  that  course,  which  (though  most  unjustly)  hath 
the  reproachful  name  of  a  sect,  and  is  every  where  spoken 
against.  Acts  xxviii.  22.  The  experience  of  all  places  and 
times,  informs  us  how  strong  and  dangerous  impressions 
have  been  made,  by  the  reproach  and  contempt,  the  cross 
and  sufferings,  which  attend  the  faithful  service  of  Christ; 
even  while  the  memory  of  our  Redeemer  was  recent,  his 
blood,  as  it  were,  yet  warm,  and  his  apostles  alive,  and 
shining  as  lights  in  the  world,  there  was  cause  of  a  sor- 
rowful complaint  of  this  kind,  2  Tim.  i.  15.  Thou  know- 
est  how  that  all  they  which  are  in  Asia  be  turned  from 
me.  The  true  reason  of  this  inexcusable  deserting  maybe 
discovered  in  the  following  part  of  the  chapter,  riz.  they 
were  ashamed  of  the  apostle's  chain,  they  judged  it  both 
dishonourable  and  hazardous  to  persist  in  the  communion 
of  one,  who  gained  nothing  among  men  but  disgracing 
bonds  and  distressing  torments. 


1042 


A  FUNERAL  SERMON  ON  MR.  JOHN  HOWE. 


4.  The  strong  impressions  made  by  worldly  allurements. 
There  is  not  a  more  dangerous  enemy  to  our  souls,  and 
■which  so  powerfully  dissuadeth  from  continuing  in  the 
things  they  have  learned,  (of  the  most  excellent  teachers,) 
than  the  love  of  this  world.  Wherever  this  prevails,  it 
stifleth  all  the  convictions  of  reason  and  conscience,  it  baf- 
ileth  the  force  of  all  the  arguments  which  demonstrate  the 
divine  original  of  the  Gospel,  and  the  unspeakable  impor- 
tance of  the  truths  and  counsels  contained  in  it.  There 
have  been  and  will  be  many,  to  whom  the  account  given 
of  Demas  is  justly  applicable,  2  Tim.  iv.  10.  Demas  hath 
forsaken  me,  (and  consequently,  the  things  he  had  learned 
of  me,)  having  loved  this  present  world.  And  never,  I 
think,  was  there  greater  danger  from  this  snare,  than  in 
the  age  wherein  we  live  :  in  which  a  paganish  esteem  and 
admiration  of  riches  and  greatness  renders  all  the  vast  con- 
cerns of  the  other  world  despicable,  and  without  force. 
'Tis  most  amazing,  that  Christians  should  be  so  blinded, 
as  not  to  discern,  what  the  pagan  Cicero  has  complained 
of,  corrupti  mores  depravatique  sunt  admiratione  dwUia- 
rum :  the  manners  of  men  are  corrupted  and  depraved,  by 
the  admiring  of  riches. 

5th,  And  last  cause  of  this  danger  is  the  seduction  and 
enticement  of  wicked  men,  which  the  apostle  remarks  in 
the  verse  immediately  preceding.  But  evil  men  and  se- 
ducers shall  wax  worse  and  worse,  deceiving,  &c.  'Tis  a 
sad  reflection,  that  too  many  good  men  seem  contented 
only  to  save  their  own  souls,  without  seeking  to  allure  and 
draw  others  into  the  path  of  life;  but  evil  men  set  them- 
selves to  infect  others,  and  engage  them  in  the  .same  perni- 
cious courses  ;  those  who  want  learning  to  dispute  and  rea- 
son against  truth  and  holiness,  fail  not  to  employ  the  little 
wit  they  have,  in  ridiculing  the  most  sacrecl  things,  like 
the  scotfers  predicted  by  the  apostle  Peter,  2  Epist.  iii.  3. 
Ungodly  men,  walking  after  their  own  lusts,  who  supply 
the  want  of  argument  by  profane  jests  and  raillery  on  the 
Gospel,  and  those  who  .seriously  and  heartily  believe  it. 
To  which  they  often  add  the  enticing  baits  of  liberty,  plea- 
.sure,  and  gain,  which  carry  a  mighty  force,  especially 
with  younger  persons,  whose  age  makes  them  unsuspicious 
and  inconsiderate.  Hence,  so  many  in  their  youth  quite 
cast  otF  all  the  bands  of  a  pious  education,  whilst  they 
guard  not  against  the  dangerous  enticements  of  sinners, 
which  is  earnestly  enjoined  by  the  royal  preacher,  Prov. 
i.  10.  whose  notorious  defection  from  the  worship  of  God 
is  assigned  unto  this  caase,  1  Kings  xi.  5,  6. 

Having  thus  represented  the  danger  of  not  continuing  in 
the  things  which  have  been  learned  of  those  who  have" in- 
structed us  in  our  holy  religion  :  we  proceed, 

II.  To  consider  the  preservative  against  this  danger,  laid 
down  in  the  latter  part  of  the  text,  knowing  (or  consider- 
ing) of  whom  thou  hast  learned  them,  q.  d.  I  apprehend 
thou  wilt  be  strongly  tempted  to  desert  the  doctrine  and 
practice  which  have  been  delivered  to  thee  ;  but  if  thou 
duly  rememberest  my  character  and  conduct,  how  I  have 
demeaned  myself,  in  my  whole  course,  this  will  be  an  apt 
and  suitable  means  to  establish  thy  resolution  of  adhering 
to  the  things  thou  hast  learned  of  me.  In  discoursing  on 
this  apostolic  prescription,  we  shall,— 1.  State  the  proper 
efficacy  of  the  preservative  in  its  general  nature. — 2.  Lay 
down  the  particular  characters  of  a  teacher,  which  most 
directly  contribute  unto  the  preserving  from  the  danger 
mentioned.  The  former  is  necessary  to  prevent  mistake, 
the  latter  to  engage  and  animate  our  holy  purpose  of  con- 
tinuing in  the  truth  and  duty  of  the  Gospel.     As  to, 

1.  The  slating  and  explaining  the  proper  efficacy  of  what 
is  described,  to  preserve  us  from  the  danger  above  rela- 
ted, it  will  be  useful  to  observe  the  following  particulars. 

(1.)  That  this  is  not  to  be  understood,  as  if  the  bare  au- 
thority of  any  ordinary  teacher  were  a  sufficient  ground 
of  obligation  to  continiie  in  the  things  we  have  learned  of 
him.  This  can't  be  supposed,  without  a  most  dangerous 
altering  the  very  nature  of  faith,  which  is  always  to  be  built 
on  a  divine  testimony,  as  the  apostle  asserts,  Rom.  x.  17. 
So  then  faith  cometh  by  hearing,  (or  testimony,)  and  hear- 
ing by  the  word  of  God.  We  ought  not  to  give  this  defe- 
rence to  even  an  angel  from  heaven,  much  less  lo  the  most 
excellent  teachers,  that  theirsingle  authority  should  oblige 
us.  We  are  commanded  by  our  Lord,  in  this  sense,  to 
call  no  man  our  father  upon  earth,  (Matt,  .sxiii.  9.)  i.e.  not 


to  admit  any  one  whomsoever  (who  acts  in  his  own  fiame) 
to  have  a  dominion  over  our  faith  :  only  the  .supreme  ori^ 
ginal  truth,  the  blessed  God  speaking  by  his  Son,  and 
those  whom  he  commissioneth,  is  absolutely  to  be  relied 
on.  The  Bereans  are  dignified  with  the  title  of  noble,  or 
high-born  persons,  because  when  the  apostle  Paul  first 
preached  to  'em,  they  searched  the  Scriptures  daily,  whe- 
ther those  things  were  so,  Acts  xvii.  11.  Much  more  is  it 
our  duly  to  examine  all  that  we  learn  of  our  ministers,  by 
the  same  infallible  rule,  that  we  may  not  be  (he  real  disci- 
ples of  any  other  master  besides  him  whose  name  is  put  on 
us  in  our  baptism.  Our  faith,  and  persevering  obedience 
to  theGospel,  must  not  stand  in  the  wisdom  (or  authority) 
of  men,  but  in  the  power  (and  veracity)  of  God,  1  Cor. 
ii.  5. 

(2.)  This  is  to  be  understood  in  subordination  to  the  in- 
ternal effectual  agency  of  the  Divine  Spirit,  by  whom,  as 
the  principal  efficient,  God  doth  stablish  all  believers  in 
Christ,  as  the  apostle  asserts,  2  Cor.  i.  21,  22.  The  sealing 
and  impressing  of  our  minds  and  hearts  by  the  heavenly 
signet,  is  absolutely  needful  unto  our  continuing  in  the 
things  we  have  learned  ;  all  our  own  efforts  and  endea- 
vours will  never  preserve  us  from  defection  and  drawing 
back  unto  perdition,  without  the  powerful  working  of  the 
Holy  Spirit,  who  alone  can  fix  our  wavering  minds,  and 
furnish  with  strength  to  resist  and  overcome  the  most  dan- 
gerous assaults  that  we  can  be  exposed  to:  therefore  the 
apostle,  besides  this  seasonable  counsel  to  Timothy,  ear- 
nestly prayeth  for  him,  last  verse  of  this  epistle.  The 
Lord  Jesus  Christ  be  with  thy  spirit ;  as  knowing,  that 
without  the  inward  vital  presence  of  the  Redeemer,  all 
other  helps  will  be  insufficient  and  unsuccessful ;  and  we 
are  obliged  to  add  unto  our  use  of  the  means  here  pre- 
scribed, fervent  and  continued  supplication,  for  obtaining 
the  mighty  aid  of  the  Divine  Spirit,  whom  God  hath  gra- 
ciously promised  to  give  to  those  who  ask  him,  Luke  xi. 
13.    But, 

(3.)  The  efficacy  of  such  a  knowing  and  considering  of 
him  of  whom  we  have  learned,  deriveth  (in  the  usual  me- 
thod of  Providence)  from  the  native  prevalent  force  of 
example :  when  the  practice  of  a  minister  agreeth  with  his 
doctrine,  this  doth  strongly  recommend  and  impress  the 
things  that  are  taught  by  him ;  whereas  a  practice  that  is 
contrary  to  the  most  holy  rules  and  instructions,  shuts  up 
and  bars  the  hearts  of  those  who  observe  this  disagree- 
ment. Hence  the  blessed  God,  while  he  spake  by  pro- 
phets, called  none  to  the  prophetic  office  but  holy  persons, 
as  we  read,  Luke  i.  70.  2  Pet.  i.  21.  And  'tis  well  known, 
that  where  the  qualifications  of  officers  in  Christian 
churches  are  described,  the  principal  stress  is  laid  upon  a 
holy  and  unblamable  life,  1  Tim.  iii.  Tit.  i.  On  this  de- 
sign, that  the  example  of  those  who  teach  others,  might 
powerfully  convey  their  doctrine  into  the  very  hearts  and 
consciences  of  men.  And  this  consideration  gives  a  sad 
occasion  of  observing,  how  great  a  judgment  and  tremen- 
dous plague  a  vicious  ungodly  mini.stry  is  to  a  people, 
which  usually  are  much  more  influenced  by  the  manners 
of  their  teachers,  than  by  all  the  arguments  and  counsels 
which  are  proposed  by  them :  one  straj'ing  guide,  who  him- 
self leads  the  way  in  a  course  of  sin,  draws  many  after 
him  into  the  same  destructive  path.  This  provoked  the 
terrible  displeasure  of  God  against  the  Jewish  priests, 
against  whom  he  draws  a  most  severe  charge,  Mai.  ii.  S. 
But  ye  have  departed  out  of  the  way ;  ye  have  cau.sedmany 
to  stumble  at  the  law.  Not  the  greatest  learning  or  mo- 
ving eloquence,  not  the  most  accurate  observing  of  exter- 
nal forms,  can  compensate  for  a  defect  as  to  holiness  of 
conversation;  which  leads  to  the 

(4.)  And  last  reflection,  tii;r.  That  the  knowing  and  con- 
sidering of  the  Christian  practice  of  a  teacher,  is  a  most 
apt  means  to  prevent  or  remove  prejudices  against  the 
things  which  have  been  learned.  Conslant  experience  at- 
tests the  truth  of  this.  Many  have  ac''nowledged  that  it 
was  their  observing  the  justice  and  temperance,  the  pa- 
tience and  humility  of  those  who  suffered  as  evil-doers, 
which  convinced  Ihem  of  the  divine  authority  of  the  Chris- 
tian doctrine.  Therefore  the  glorious  Founder  of  the 
Christian  church  did  not  only  furnish  the  first  publishers 
of  the  Gospel  with  the  prophetic  spirit,  and  miraculous 
gifts,  of  the  Holy  Ghost,  but  replenished  them  with  all  the 


A  FUNERAL  SERMON  ON  MR.  JOHN  HOWE. 


fruits  of  righteousness  and  universal  goodness.  They  could 
make  a  just  and  safe  appeal  to  all  who  had  opportunity  of 
observing  in  the  apostle's  language,  1  Thess.  ii.  10.  Ye 
are  witnesses,  and  God  also,  ibow  holily,  and  justly,  and 
unblaraably  we  behaved  ourselves  among  you  that  believe. 
'Tis  a  very  memorable  passage  which  I  have  met  with  in 
a  learned  and  judicious  author,  b  "  If  the  Gospel  (saith  he) 
were  now  to  be  planted  again,  all  the  miracles  in  the  world, 
I  think,  would  not  make  it  take,  while  our  morals  are  as 
they  are.  A  miracle  may  strike  a  little  wonderment  at  first, 
but  good  morality,  {i.e.  a  holy  conversation,)  it  sinks,  it  soaks 
to  the  heart.  Perverseness  may  say  a  miracle  is  from  the 
dev  il ;  but  who  can  say  that  good  morality  is  from  the  devil  V 
This  will  be  sufficient,  I  hope,  to  prevent  mistake,  con- 
cerning the  nature  and  kind  of  that  efficacy  which  belongs 
to  the  means  here  directed  to.     I  now  proceed  in  the 

2.  Place,  to  lay  down  the  particular  characters  of  a 
teacher,  which  most  directly  recommend  and  impress  the 
things  which  have  been  learned  of  him  ;  which  will  bring 
the  discourse  to  the  sorrowful  circumstances  of  our  pre- 
sent state  :  where  (as  I  have  before  signified)  I  shall  not 
attempt  to  draw  a  full  description  of  him,  whose  decease 
we  justly  lament,  (which  is  always  a  considerable  part  of 
a  funeral  discourse,)  but  confine  myself  to  some  short  me- 
morials of  him,  which  agree  with  my  present  design ; 
which  will  be  of  far  greater  advantage  to  j'ou,  than  to 
hear  his  just  praises  set  forth  by  the  tongues  of  men  and 
of  angels  :  this  latter  could  only  yield  an  evanid  delight, 
which  can  no  ways  contribute  to  our  chief  interest,  I  mean 
the  salvation  of  our  souls,  which,  through  divine  assist- 
ance, will  be  furthered  by  the  following  account  of  those 
special  characters  which  are  most  apt  to  engage  unto  a 
continuing  in  the  things  that  we  have  learned  :  As, 

(1.)  Knowledge  in  the  mystery  of  Christ,  a  clear  under- 
standing of  the  counsel  of  God,  that  relates  to  the  salvation 
of  lost  sinners.  Without  this,  an  honest  mind  may  de- 
ceive others,  because  itself  is  liable  to  be  deceived.  This 
our  apostle  appeals  unto,  in  the  first  place,  where  he  makes 
a  description  of  himself,  ver.  10.  Thou  hast  fully  known 
my  doctrine  ;  (i.  e.  how  consonant  to  the  Scriptures  ;)  and 
puts  the  Ephesians  in  mind,  that  he  was  furnished  w'ith 
this  sacred  knowledge,  by  which  he  was  rendered  a  wise 
master-builder  in  the  house  of  God,  Eph.  iii.  3.  I  shall 
not  flatter  your  late  teacher,  when  I  atfirm,  that  God  had 
given  him  an  uncommon  skill  in  the  word  of  righteous- 
ness, from  whence  he  always  drew  all  that  he  taught.  He 
had  peculiar  advantages  for  understanding  the  oracles  of 
God,  a  large  fund  of  natural  endowments,  improved  by 
superadded  preparatives  unto  the  study  of  the  Scriptures; 
a  rich  treasure  of  human  learning  ;"(despised  by  none 
but  the  ignorant ;)  particularly,  a  thorough  knowledge  of 
pagan  theology,  by  which  he  was  enabled  to  descry  the 
shortness  and  mistakes  of  human  rea.son  ;  which  faculty 
he  very  well  understood  to  use,  in  subordination  unto 
Christian  faith,  whose  mysteries  he  was  able  to  free  from 
the  objections  of  cavillers. 

But  that  which  most  of  all  assisted  his  searching  and 
right  understanding  of  the  Scriptures,  was  his  very  early 
and  growing  exemplary  piety,  which  hath  the  promise  of 
divine  teaching  and  illumination.  He  took  care  to  wash 
the  vessel,  that  it  might  be  receptive  of  divine  communi- 
cations. To  all  these,  he  added  unwearied  diligence,  hu- 
mility, and  prayer,  which  was  the  delight  and  solace  of 
his  whole  life.  In  such  a  course,  he  was  safe  from  the 
illusions  of  fancy,  and  the  specious  errors  that  many  great 
wits  have  been  entangled  with.  His  very  excellent'  useful 
writings  are  a  public  testimony  of  (his  thing  ;  most  justly 
might  he  use  the  apology  made  by  the  apostle  Paul,  when 
he  was  censured  and  reproached  with  being  mad  ;  I  am 
not  mad,  but  speak  forth  the  words  of  truth  and  soberness, 
Acts  xxvi.  25.  This  wisdom  enabled  him  to  confirm  the 
truths  of  the  Gospel  with  proper  and  most  convincing  evi- 
dence, and  represent  the  Christian  scheme  in  its  native 
unexceptionable  comeliness.  And  should  we  not  continue 
in  the  things  we  have  learned  of  such  a  scribe,  instructed 
unto  the  kingdom  of  heaven  1 

b  Garbutt. 

c  F,  Paul  relatpth  tliat  nope  Adrian  (one  of  Ihe  tionestpst  of  tiis  order) 
cliarged  Luther,  and  his  followers,  with  hypocriay,  and  acling  aeainst  con 


(2.)  A  second  character,  which  has  a  peculiar  aptness 
to  recommend  and  impress  divine  things,  is  godly  since- 
rity, with  which  all  the  first  publishers  of  the  Gospel  were 
adorned,  and  it  did  most  eminently  shine  in  the  conduct  of 
the  apostle  Paul,  who  takes  frequent  occasion  to  mention 
it,  because  some,  either  from  ignorance  or  malice,  taxed 
him  with  the  want  of  it,  as  if  he  had  acted  according  to 
worldly  politics,  2  Cor.  i.  12.  Our  rejoicing  is  this,  the 
testimony  of  our  conscience,  that  in  simplicity  and  godly 
smcerity,  not  with  fleshly  wisdom, — we  have  had  our  con- 
versation in  the  world,  and  more  abundantly  to  you-ward. 
And  he  more  largely  insists  on  this  qualification  of  those 
who  have  the  ofiice  of  instructing  others,  1  Thess.  ii.  3, 4, 
5,  6.  I  know  the  imputation  of  insincerity,  and  hj'pocrisy, 
hath  been  very  frequent,  against  the  most  upright  excel- 
lent servants  of  God  ;  thus  when  the  accu.ser  could  not 
fasten  a  charge  on  the  life  of  holy  Job,  he  taxed  him  with 
a  mercenary  and  insincere  disposition  of  mind.  Job  i.  Doth 
Job  serve  God  for  nought  "i 

=  The  wise  counsel  of  God  permits  these  unrighteous 
and  very  uneasy  accusations,  to  exercise  and  demonstrate 
the  reality  and  truth  of  his  servants'  love  and  devotedness 
to  him;  of  which  your  deceased  pastor  gave  most  convic- 
tive  evidences  throughout  the  whole  course  of  his  ministry, 
by  a  noble  and  generous  contemning  of  the  world,  and 
secular  advantages,  and  a  steady  aiming  at  the  honour  of 
God,  in  all  his  conduct  and  ministrations  ;  so  that  the  cha- 
racter given  of  a  learned  and  excellent  defender  of  the 
d  protestant  cause,  doth  truly  belong  to  him,  rt.cr.  Many  ex- 
cellencies there  were  in  him,  for  which  his  memory  re- 
mains ;  but  above  all  was  his  crown,  that  he  unfeignedly 
sought  God's  glory ,  and  the  good  of  men's  souls ;  and  nothing 
doth  so  strongly  recommend  the  Ihings  that  we  have  learned, 
as  an  assurance  of  the  holy  sincerity  of  the  teacher,  who 
can  have  no  design  to  corrupt  the  word  of  God,  for  the  sake 
of  the  greatest  worldly  advantage.  Vid.  2  Cor.  ii.  17.  For 
we  are  not  as  many,  which  corrupt  the  word  of  God  ;  but 
as  of  sincerity,  but  as  of  God,  in  the  sight  of  God,  speak 
we  in  Christ.  We  have  known  few  in  our  age,  to  whom 
this  solemn  protestation  of  the  apostle  is  more  truly  appli- 
cable than  to  him,  of  whom  you  have  learned  ;  and  what 
can  justify  the  not  continuing  in  the  things  taught  by  him'? 

(3.)  A  third  character,  which  directly  contributes  to  this 
purpose,  is  an  ardent  aflection  unto  them  who  are  taught. 
Nothing  doth  so  certainly  open  and  captivate  the  hearts  of 
men,  as  love  when  'tis  apprehended.  Very  eminent  were 
the  apostle  Paul,  and  his  fellow-labourers,  for  this  disposi- 
tion, 1  Thess.  ii.  8.  Being  aflectionately  desirous  of  you, 
we  were  willing  to  impart  to  you  not  the  Gospel  of  Gfod 
only,  but  also  our  own  souls,  (i.  e.  lives)  because  ye  were 
dear  to  us.  Nothing  could  rise  higher  than  what  we  read, 
Rom.  ix.  3.  For  I  could  wish  that  myself  were  accursed 
for  my  brethren  ;  where  'tis  not  to  be  supposed,  that  the 
apostle,  a  most  sincere  and  fervent  lover  of  Christ,  could 
intend  an  eternal  separation  from  Christ,  which  is  all  one 
with  damnation  ;  but  he  only  meant  a  bodily  destruction 
for  the  sake  of  Christ,  such  as  they  suffered  who  were  ac- 
cursed or  devoted  unto  death.  Vid.  Lev.  xxvii.  29.  Numb, 
xxi.  2,  3.  I  can  truly  profess,  that  I  have  not  known  any 
one,  who  hath  .so  nearly  resembled  this  pattern  as  he  whom 
we  lament.  How  naturally,  and  with  inward  solicitude, 
did  he  care  for  your  estate  !  How  oft  hath  he  ministered 
in  this  place,  when  his  infirmities  made  such  a  service  ha- 
zardous to  his  life  1  Which  he  did  not  count  dear  to  him- 
self, that  he  might  finish  his  course  with  joy,  and  the  min- 
istry he  had  received  for  the  saving  of  souls  ;  for  which  he 
had  the  most  tender  regard,  to  the  disregarding  of  all  other 
and  lower  interests.  We  may  justly  apply  to  him  the  ac- 
count given  by  this  apostle  of  Epa'phrodhus,  Phil.  li.  30. 
For  the  work  of  Christ  he  was  nigh  unto  death,  not  regard- 
ing his  life.  I  might  mention  various  instances  of  this  most 
tender  and  fervent  love  to  souls ;  as  his  impartial  and  faith- 
ful reproving  of  sin,  without  respect  of  persons  ;  his  easi- 
ness of  access,  his  condescending  to  the  lowest,  and  indeed 
becoming  all  things  to  all,  that  he  might  gain  the  more. 
But  I  must  not  omit  that  bright  evidence  of  his  divine  love 


d  Chillingworth. 


1044 


A  FUNERAL  SERMON  ON  MR.  JOHN  HOWE. 


to  men,  I  mean  his  readiness  to  assist  all  the  necessitous 
and  distressed,  that  he  had  opportunity  of  doing  good  unto. 
Very  few  have  been  so  governed  as  he,  by  the  apophthegm 
of  our  Lord,  It  is  more  blessed  to  give  than  to  receive. 
Acts  XX.  35.  His  charity  was  not  a  narrow  spring,  limited 
and  confined  to  a  small  spot,  but,  like  an  ocean,  sent  forth 
refreshing  streams  without  distinction.  How  often  have 
the  bowels  of  our  persecuted  brethren  in  a  neighbouring 
kingdom,  those  generous  confessors  of  the  failh,  been  re- 
freshed by  his  concern  for  them!  When  it  is  the  re- 
proachful character  of  our  age,  that  all  seek  their  own 
things,  are  intent  on  building  their  own  houses,  and  raising 
their  families,  he  was  intent  on  building  up  living  temples 
unto  God,  in  all  the  ways  which  might  contribute  to  the 
present  and  everlasting  happiness  of  men.  In  this  course 
he  not  only  laid  up  for  himself  an  undecaying  treasure  in 
heaven,  but  used  the  best  method  to  entail  a  divine  blessing 
on  all  his  offspring.  Surely  the  instructions,  the  counsels, 
and  exhortations  of  such  a  one,  ought  never  to  be  forgotten 
or  slighted,  when  they  could  proceed  from  no  other  prin- 
ciple than  a  most  unfeigned  love  to  God,  and  aifection  to 
those  among  whom  he  laboured. 

(4.)  A  fourth  recommending  character  of  a  minister  of  the 
Gospel,  is  Christian  patience  under  afflictions  and  sufferings. 
When  any  suffer  death  for  the  truth  of  Christ,  they  gain 
the  glorious  titles  of  martyrs,  or  witnesses  of  Christ,  whose 
doctrine  they  seal  with  their  blood.  The  Divine  Providence 
hath  taken  care  that  the  Christian  faith  should  not  want 
this  evidence,  both  at  its  first  planting,  and  at  the  time 
when  it  was  rescued  from  antichristian  corruptions.  The 
apostle  in  the  preceding  context  lays  great  stress  on  this 
thing,  verse  10,  II.  Thou  hast  fully  known  my — long- 
suffering,  patience— persecutions,  afflictions,  which  came 
unto  me, — what  persecutions  I  endured,  i.  c.  was  not  a 
mere  compelled  patient,  but  underwent  them  with  becom- 
ing submission  and  fortitude.  Indeed,  God  was  not  pleased 
to  call  forth  his  servant  (lately  withdrawn  from  us)  unto 
the  fiery  trial,  but  he  was  furnished  with  patience,  and  for- 
titude of  mind,  able  to  encounter  the  most  grievous  suffer- 
ings. 'Tis  reasonable  to  conclude,  that  the  afflicting  hand 
of  God  did  so  long  and  variou,sly  chasten  him,  not  so 
much  for  his  own  profit,  as  that  he  might  be  an  eminent 
example  of  a  truly  Christian  patience,  under  very  sharp 
afflictions.  All  the  violent  pains  he  endured,  all  the  tedi- 
ous hours  he  passed  in  his  former  and  last  sickness,  did 
not  draw  one  impatient  expression  from  him,  but  even  then, 
his  adoring  praises  of  God  did  instruct  and  confirm  others. 
This  was  a  seal  which  he  affixed  to  the  doctrine  taught 
by  him,  which  therefore  we  ought  to  continue  in. 

(5.)  A  fifth  and  last  character, which  strongly  recommends 
the  things  which  we  have  been  taught,  is  a  final  joyful  perse- 
verance in  the  Christian  course.  It  was  on  this  design  that 
the  apostle  giveth  this  account  of  himself;  chap.  iv.  of  this 
epistle,  verse  7.  I  have  fought  a  good  fight ;  I  have  fin- 
ished my  course ;  I  have  kept  the  faith.  The  very  same 
language  did  agree  to  your  excellent  pastor.  If  he  had 
fainted,  or  retracted  at  last,  this  must  have  much  weakened 
the  force  of  the  things  he  taught,  and  your  obligation  to 
continue  in  them.  But  the  Divine  grace  enabled  him  to 
•Inish  his  course  with  uncommon  joy.  As  he  had  always 
exercised  an  inviolable  reverence  for  his  own  conscience, 
whose  purity  and  peace  he  preferred  above  the  most  tempt- 
ing advantages,  so  few  ever  more  experienced  a  divine 
peace,  and  serenity  of  mind,  at  the  nearest  approaches  of 
death:  the  sentence  of  it,  when  he  received  it  in  himself, 
did  not  dismay  him :  he  needed  no  consolations  from  tnen  ; 
but,  as  aged  holy  Simeon,  (Luke  ii.  29.)  only  leave  from 
his  Lord  to  depart,  and  be  admitted  into  his  immediate 
presence,  who  hath  now  openly  approved  this  good  and 
faithful  servant,  and  caused  him  to  enter  into  his  own  joy. 

Let  us  now,  in  the  fear  of  God,  lay  these  considerations 
to  heart,  that  such  excellent  labours  as  we  have  enjoyed 
may  not  be  lost,  or  turn  into  accusing  witnesses  against  us 
another  day.  Our  continuing  in  the  things  we  have  learn- 
ed of  him,  will  be  the  best  improvement  of  our  unspeak- 
able loss,  and  hereby  shall  we  show  the  truest  respect  to 
his  memory,  that  he  may  not  only  live  in  his  offspring  and 
useful  writings,  but  in  the  truly  Christian  conversation  of 
those  who  were  related  to  him,  or  had  opportunity  of  learn- 
e  Epictetus.  f  simplicius. 


ing  of  him.  In  order  to  which,  I  shall  subjoin  a  few  per- 
suasive considerations.    As, 

1.  It  ought  to  have  great  weight  in  your  minds,  that  the 
things  you  learned  of  him  are  the  most  important  and  un- 
controverted  truths  of  the  Gospel ;  he  dill  not  entertain 
you  with  doubtful  disputations,  or  debates  concerning  ex- 
ternal forms  and  modes  of  religion.  His  great  soul  could 
not  descend  to  these  little  things.  He  hath  expressed  him- 
self fully  on  this  subject,  in  the  dedication  of  Delighting 
in  God,  and  preface  to  the  Carnality  of  Religious  Conten- 
tion ;  which  latter  breathes  so  heavenly  a  charity  and 
concern  for  the  truly  Christian  interest,  that  a  very  emi- 
ment  divine  of  the  established  church,  did  profess  a  will- 
ingness to  lay  down  his  own  life,  if  such  a  state  of  things, 
as  is  there  described,  might  obtain  among  Christians. 
God  is  witness,  and  you  with  many  others  also,  that  his 
public  ministrations  were  wholly  taken  up  in  opening  and 
applying  the  principles  of  the  Oracles  of  God,  (which  he 
did  with  inimitable  clearness  and  judiciousness,)  and  in 
describing  and  pressing  the  unquestionable  duties  of  men 
and  Christians  ■,  such  as  love  to  God  and  our  neighbour, 
repentance,  faith.  Christian  vigilance,  prayer,  humility, 
and  holy  fear,  with  which  our  salvation  is  to  be  wrought 
out,  still  inculcating  the  absolute  necessity  of  Christ's  me- 
diation, and  the  renewing,  assisting  influence  of  the  Holy 
Spirit,  which  he  showed  to  be  consistent  with,  yea,  obliga- 
tory unto,  our  earnest  endeavours  after  conversion,  and 
eternal  life.  Which  last  he  largely  pres.sed  in  many  dis- 
courses on  Rom.  ii.  7.  Very  frequently  he  cautioned 
against  tho.se  three  dangerous  rocks,  (that  prove  fatal  to 
many  souls,)  vi::.  a  sensual  life,  formality  in  religion,  and 
unfruitfulness  in  the  Christian  profession.  And  is  there 
any  of  all  the.se,  which  you  ought  to  be  ashamed  or  un- 
willing to  continue  in  1  Can  the  reason  or  judgment  of 
men  frame  a  just  objection  against  such  a  course  7  Nay, 
will  not  that  man  stand  .self-condemned,  who  having  once 
learned  such  important,  undoubted  truths,  departs  from 
them,  through  any  temptations  whatsoever  1  Add  to  this, 
in  the 

2nd  place,  The  convincing  demonstration  he  produced 
to  satisfy  reason  and  conscience.  He  was  an  avowed 
enemy  to  a  blind  implicit  faith,  as  also  to  a  blind  devo- 
tion. And  none  had  a  better  skill  to  set  in  the  best  light 
the  rational  evidences,  which  confirm  the  principles  and 
duties,  both  of  natural  and  revealed  religion,  of  which  his 
published  writings  are  a  convincing  witness ;  and  his  or- 
dinary discourses,  though  clothed  with  familiar  language, 
were  not  inferior  as  to  strength  of  reasoning.  So  that  it 
could  not  be  charged  on  him,  that  he  preached  to  the  fancy, 
or  only  aimed  to  move  the  affections  ;  for  he  always  first 
addressed  to  the  judgment  and  conscience ;  so  that  if  the 
Gospel  which  was  taught  by  him  remains  hid,  to  any  who 
attended  his  ministry,  it  is  hid  to  those  who  are  lost,  in 
whom  the  God  of  this  world  hath  blinded  the  minds  of 
them  that  believe  not^because  by  manifestation  of  the 
truth  he  commended  (or  approved)  himself  to  every  man's 
conscience  in  the  sight  of  God  ;  as  the  apostle  speaks  of 
himself  and  his  fellow-labourers,  2  Cor.  iv.  3,  3,  4.  Again, 

Sdly,  Reflect  on  the  very  manner  of  his  teaching,  how 
earnest,  how  moving,  how  pungent,  how  persuasive  was 
his  language  and  expression  1  It  might  plainly  be  discern- 
ed, that  he  spake  from  his  very  heart ;  not  as  pleasing  the 
ear  or  imagination,  (which  his  rare  wit  and  eloquence 
enabled  him  to  do,)  but  as  seeking  the  eternal  happiness  of 
souls.  What  is  said  concerning  the  famed  tract  of  a  '  Stoic 
philosopher,  that  it  was  so  moving  and  operati\'e,  that  if 
any  were  not  wrought  on,  he  could  only  be  reformed  by  the 
tribunals  of  the  other  world,  (the  author  speaks  according 
to  the  f  Platonic  hypothesis,)  is  applicable  in  this  case.  It 
may  almost  be  despaired,  that  those  who  refused  and  re- 
jected the  message  brought  by  him,  but  retained  hard  and 
obdurate  hearts,  should  be  persuaded  to  repentance,  and 
holiness,  by  any  other  ministry. 

4.  It  ought  further  to  be  considered,  that  the  things 
learned  of^  him,  were  a  most  precious  trust  or  deposiVum 
committed  to  those  who  have  learned  them.  The  original 
term  s  tnnniem,  which  is  translated,  hast  been  assured,  in 
some  Greek  copies,  by  a  small  variation  is  changed  into  a 
verb  that  signifieth  to  commit  or  intrust ;  and  this  reading 
g  i.ni'^i\idtis,  22.  V.  Lalin,  Ftencli. 


A  FUNERAL  SERMON  ON  MR.  JOHN  HOWE. 


1045 


hath  been  preferred  by  some  translations.  This  can't  be 
questioned,  that  divine  truths,  and  instructions,  have  the 
character  of  a  sacred  trust,  which  is  to  be  preserved  with 
utmost  care  and  fideliiy.  The  very  li^ht  of  nature,  the 
dictates  of  reason,  discover  this  oblisation  ;  so  that  all 
agree  in  condemning  the  base  injustice  of  him,  who  be- 
trays a  trust,  and  is  negligent  in  preserving  that  which  is 
deposited  with  him,  and  the  crime  is  judged  the  more  hei- 
nous and  inexcusable,  but  how  much  the  depoutum,  the 
thing  committed  to  another,  is  more  precious  and  valuable. 
Who  but  a  blinded  infidel,  will  deny  the  incomparable 
value  of  sacred  and  divine  truths,  which  are  of  a  hea- 
venly original,  and  are  a  principal  trea.sure  committed  to 
the  church.  How  solemn  a  charge  was  given  to  Timothy, 
1  Tim.  vi.  20.  O  Timothy,  keep  that  which  is  committed 
to  thy  trust.  And  it  is  repeated,  2  Tim.  i.  14.  That  good 
thing  which  was  committed  to  thee,  keep  ;  q.  d.  give  all  di- 
ligence to  guard  the  excellent  dcposilum  of  the  Gospel, 
which  ihou  hast  been  intrusted  with.  The  same  obliga- 
tion is  laid  on  us,  who  learned  the  same  Gospel,  which 
must  deserve  a  far  more  solicitous  concern  than  any  of  the 
precious  and  admired  treasures  of  this  earth,  which  are 
guarded  with  greatest  care.  But  if  we  continue  not  in  the 
things  we  have  learned,  we  are  guilty  of  the  worst  injus- 
tice, and  unfaithfulness  to  others,  and  of  greatest  unkind- 
ness  to  ourselves  ;  for  the  things  w'e  have  learned,  are  not 
made  our  property,  to  do  with  'em  as  we  please  ;  but  we 
are  obliged  to  transmit  them  to  others  of  the  succeeding 
age,  that  they  who  ri.se  up  afler  us  may  enjoy  the  same 
blessed  advantages,  Psal.  Ixxviii.  5,  6.  How  great  is  the 
crime  of  a  parent,  who  having  received  a  fair  patrimony, 
or  honou>',  doth  waste  the  estate,  and  forfeit  the  honour, 
which  Vie  ought  to  transmit  to  those  who  are  to  succeed 
him.  If  those  of  this  generation  should  betray  the  civil 
rights  and  liberties  of  the  nation,  which  have  been  trans- 
mitted by  their  ancestors,  and  entail  poverty  and  slavery 
on  the  succeeding  generations  ;  how  unpardonable  would 
70 


such  a  conduct  be  judged  !  But  the  depriving  of  posterity 
of  the  light  and  efficacy  of  Gospel  truth,  is  an  injury,  an 
injustice  unspeakably  greater:  because  the  former  only 
afiects  the  temporal  and  lesser  interests  of  men,  but  the 
latter  endangers  theiT  souls,  and  eternal  felicity  :  and  who 
would  not  tremble  at  the  thought  of  such  guilt,  if  he  really 
believes,  and  expects  a  future  judgment,  in  which  a  severe 
account  must  he  given  of  this  sacred  talent,  that  hath  been 
intrusted  with  him  1  What  answer  shall  he  give  in  the  day 
of  accounts,  who  was  very  solicitous  and  diligent  to  guard 
every  other  trust,  to  transmit  with  great  fidelity,  houses, 
lands,  trade,  and  such  low  matters,  but  was  unlaithful  to 
his  principal  charge,  and  (as  much  as  lay  in  him)  by  not 
continuing  in  the  things  himself  had  learned,  sufltred  the 
Gospel  to  fail  and  be  lost  out  of  this  world  1    In  the 

5th  and  last  place.  Without  continuing  in  the  things 
you  have  learned  of  your  deceased  pastor,  you  cannot 
come  where  he  now  is.  The  present  separation  is  matter 
of  just  sorrow,  that  we  shall  see  his  face  (on  earth)  no 
more  :  but  what  must  an  everlasting  separation  be  t  To 
behold  him  shining  as  the  sun  in  the  kingdom  of  his  Fa- 
ther, and  yourselves  cast  into  outer  darkness  :  to  see  him 
crowned  with  never-fading  life  and  glorj',  and  yourselves 
shut  up  in  the  place  of  torment ;  what  heart  can  bear  the 
very  thought  1  But  nothing  is  more  unquestionable,  than 
that  there  is  but  one  passage,  one  path  to  heaven,  where 
he  had  never  come,  if  he  had  not  continued  himself  in  the 
things  which  he  first  learned,  and  afterwards  taught.  Nay, 
if  you  should  depart  from  the  holy  truth  and  duty,  in  which 
you  have  been  instructed  by  him ;  notwithstanding  the 
tender  love  he  bore  to  you,  he  must  stand  forth  as  a  wit- 
ness and  accuser,  to  aggravate  your  guilt,  and  greaten  your 
condemnation.  I  shall  conclude  with  the  advice  of  the 
apostle,  to  his  dearly  beloved  Philippians,  applied  to  the 
present  subject,  Phil.  iv.  9.  Those  things,  which  you  have 
both  learned,  and  received,  and  heard,  and  seen  in  him, 
do :  aad  the  God  of  peace  snail  be  with  you. 


THE  PRINCIPLES  OF 

THE   ORACLES   OF    GOD. 
IN    TWO    PARTS. 


PART  I. 

CONTAINING 

I.  AN  INTRODUCTION,  PROVING  THE  NECESSITY  OF  THEIR  BEING  TAUGHT,  IN  TWO  LECTURES,  ON  HEa  V    ,1 
TH 
n.  THE  EXISTENCE  OF  GOD,  MANIFEST  FROM  THE  CREATION,  IN  FOUR  LECTURES,  ON  ROMANS  I.  20. 

m.  THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES,  IN  FOUR  LECTURES,  ON  2  TIMOTHY  IH.  16. 

rv.  THE  UNITY  OF  THE  GODHEAD,  IN  TWO  LECTURES,  ON  JAMES  II.  19. 

V.  THE  TRINTY  OF  PERSONS  IN  THE  DIVINE  ESSENCE,  IN  FOUR  LECTURES,  ON  JOHN  V.  7. 

VI.  THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING,  IN  NINE  LECTURES,  ON  MATTHEW  V.  4a 


THE  PRINCIPLEis  OP 

THE    ORACLES    OF    GOD. 

PART  I. 


ADVERTISEMENT. 

The  following  important  discourses  on  "  The  Principles  of  the  Oracles  of  God,"  were  first  published  in  1814,  by  the 
Rev.  John  Hunt,  from  the  original  manuscripts  preserved  in  Dr.  Williams's  library;  and  their  appearance  in  the  pre- 
sent edition  of  the  Works  of  Howe  will  without  doubt  be  generally  acceptable. 

In  many  instances  posthumous  publications  have  added  little  to  the  celebrity  of  their  authors,  and  sometimes  they 
have  been  most  injurious  to  their  reputation.  But  there  are  no  grounds  for  apprehension,  that  the  well-deserved  fame 
of  John  Howe  will  be  disparasjed,  by  the  publication  of  writings,  which  had  not  the  advantages  of  his  own  careful 
preparation  for  the  press.  In  these,  as  well  as  in  his  other  discourses,  being  dead  he  yet  speaks.  The  same  original- 
ity of  thought,  depth  of  piety,  and  fervent  glow  of  expression  are  here  discernible.  The  serious  and  judicious  reader 
still  finds  himself  contemplating  the  truths  upon  which  the  Temple  of  God  is  raised,  and  still  feasting  upon  the  Bles- 
sedness of  the  Righteous;  nor  can  he  retire  from  the  survey  of  these  intellectual  treasures  without  the  deepest  im- 
pression of  the  grandeur  of  that  mind,  and  the  goodness  of  that  heart,  which  collected  these  stores,  and  poured  them 
forth  to  bless  generations  yet  unborn. 

The  publishers  of  the  present  complete  edition  of  the  Works  of  Howe  are  therefore  fully  satisfied,  that  in  adding 
these  discourses  to  this  volume,  they  are  meeting  the  wishes  and  gratifying  the  expectations  of  the  religious  public, 
while  at  the  same  time  the  honour  of  the  esteemed  author  is  untarnished. 


LECTURE  I.' 


Hebrews  t.  12. 
te  have  need  that  one  teach  tou  again,  which  be  the  first  principles  op  the  oracles  op  god. 


My  design  is  to  open  unto  you  the  principles  of  Chris- 
tian religion,  and  for  an  introduction  hereunto,  1  have 
pitched  on  this  passage,  without  any  intention  to  accuse 
(much  less  to  upbraid)  any  in  particular,  with  ignorance 
of  those  principles ;  but  only  in  the  general,  and  indefinite- 
ly, to  show  the  necessity  of  their  being  taught.  And  con- 
sidering the  matter  abstractly,  without  reference  to  this  or 
that  people,  or  to  this  or  that  age,  whether  they  be  Jewish 
or  Hebrew  Christians  that  did  need  to  be  so  taught;  or 
■whether  they  be  English  or  London  Christians  in  particu- 
lar ;  ray  design  is  only  in  general  to  assert,  the  necessity 
of  being  taught  such  principles  :  that  some  time  or  other 
they  be  taught,  and  we  be  instructed  in  them.  And  if  they 
have  been  taught,  that  they  be  taught  again,  (as  the  apos- 
tle's expression  here  is,)  that  you  be  taught  again,  taught 
over  and  over,  for  these  are  things  that  we  cannot  too  tho- 
roughly have  learned,  or  be  too  much  versed  in. 

For  the  expressions  here  used, — "the  oracles  of  God," 
and  "  the  first  principles"  of  those  oracles — there  is  not 
much  of  obscurity  in  them.  The  word  rendered  oracles, 
doth  by  universal  consent  (as  well  in  pagan  as  Christian 
and  sacred  writers)  signify  divine  revelations.  It  was  the 
word  among  pagans  by  which  it  wa.s  usual  for  them  to 
express  the  re.spon.ses  of  their  gods,  or  those  they  took  to 
be  such.  It  generally  signifies  what  is  divinely  revealed, 
or  understood,  or  taken  to  be  so,  nor  is  therefore  the  addi- 
tion "  of  God,"  needless  or  useless.  Such  pleonasms  are 
ornative  of  speech,  especially  when  they  render  the  same 
ihing  more  emphatically  so,  than  if  there  were  not  that 
*  Preached  November  7th,  1690. 


pleonastieal  addition.  And  besides,  inasmuch  as  there  are 
many  (as  the  apostle  speaks)  that  are  called  gods,  and  are 
worshipped  as  gods,  the  oracles  of  God  are  taken  to  be 
from  God.  And  when  he  saith  "  the  oracles  of  God,"  (as 
the  article  may  be  well  held,  and  often  is  to  be  understood 
emphatically,)  it  may  be  understood,  the  oracles  of  the 
God  ;  he  that  is  really  so  called,  or  to  be  called.  And  so 
it  is  an  expression  of  latitude  enough  to  take  in  what  is  of 
natural  revelation,  and  what  is  of  supernatural  revelation; 
for  what  is  of  natural  revelation  is  as  truly  from  God  as 
the  other.  All  truth  is  from  the  first  truth,  there  is  no 
beam  of  light  but  what  proceeds  from  the  Father  of  lights 
in  whatsoever  way  it  comes. 

And  then  for  the  word  here  rendered  principles,  that  i* 
wont  to  be  mentioned  in  as  great  latitude  as  can  be  sup- 
posed ;  it  signifies  all  sorts  of  principles,  whether  of  nature, 
or  of  art,  or  science  whatsoever ;  and  whereas,  the  apostle 
speaks  here  (as  we  render  it)  of  ihe  first  principles  ;  lite 
rally,  it  is  the  principles  of  the  beginning,  and  that  imports 
to  us,  that  he  did  intend  those  principles  in  a  very  great 
latitude,  all  from  first  to  last  that  can  come  under  that 
notion,  or  within  that  compass.  There  is  a  chain  or  sub- 
ordination of  principles,  even  in  principles  themselves,  as 
we  shall  have  occasion,  more  hereafter,  to  take  notice  of: 
there  are  former,  and  there  are  latter  principles.  First 
principles  do  suppose  within  this  compass,  that  there  may 
be  latter  and  last  principles,  but  plain  it  is,  that  the  apostle 
doth  here  intend  principles  of  religion,  and  chiefly  of 
Christian  religion,  but  not  solely.    'That  is,  principles  of 


1050 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


Christian  religion,  partly  whereof  it  doth  consist,  and  that 
are  peculiar  and  appropriate  to  it;  and  partly,  such  as  it 
doth  suppose,  such  as  it  doth  necessarily  pre-suppose,  that 
may  be  common  with  it,  either  to  the  Jewish  religion  while 
it  was  to  stand,  and  that  still  (as  being  common  to  that  re- 
ligion with  Christianity)  are  to  stand;  as  whatsoever  is 
common  with  the  Jewish  religion,  with  Christianity  must 
be  perpetual ;  or  which  is  common  with  natural  religion, 
which  we  must  understand  in  nature  to  be  before  Jewish 
or  Christian.  And  even  in  time  too,  as  to  po.sitive  instruc- 
tions, that  which  was  natural  did  precede  the  other. 

That  therefore  which  I  intend  to  ground  upon  this  pas- 
sage, you  may  take  briefly  thus — That  there  are  princi- 
ples of  religion  that  need  to  be  taught.  And  in  pursu- 
ance of  this  I  shall  here, 

I.  Say  somewhat  more  generally  of  these  principles. 

II.  Show  the  necessity  of  their  being  taught. 

III.  Speak  something  of  the  way  of  teaching  them:  and 
then, 

IV.  Make  application. 

I.  Of  these  principles  themselves:  I  shall  .show  there 
are  such— and  what  they  are— and  of  what  kind. 

1.  That  there  are  such,  is  a  thing  without  all  doubt. 
There  is  nothing,  no  created  thing,  but  hath  its  principles : 
principles  of  being  there  are  belonging  to  it.  Every  com- 
plete substance  that  exists  in  the  world,  and  is  a  created 
one,  must  be  supposed  to  have  such  principles,  and  hath 
sudi  generative  and  effective  principles,  and  constructive 
principles:  the  principles  from  which  it  did  proceed,  ami 
the  principles  of  which  it  doth  exist.  There  are  also  prin- 
ciples of  knowledge  as  well  as  being.  There  is  no  piece 
of  knowledge,  no  sort  of  science,  but  hath  its  principles,  as 
you  all  know.  And  therefore  religion,  Christian  religion, 
theology,  Christian  theology,  must  have  its  principles  too. 
It  is  a  science,  a  practical  one,  and  of  most  absolute  and 
universal  necessiiy,  and  its  principles  must  therefore  be 
supposed  of  the  most  absolute  and  universal  necessiiy  too. 
Every  piece  of  knowledge  is  not  every  one's  business;  but 
this  is  every  one's  business,  to  know  God,  to  know  how  he 
may  be  saved,  how  it  may  be  well  with  him  to  eternity. 

2.  But  what  are  these  principles?  It  is  my  present  bu- 
siness to  tell  you  of  what  sort  they  are.  What  they  are 
particularly,  that  we  mu.st  do  by  degrees  as  we  come  to 
them.  Now  you  may  judge  of  what  sort  they  are  by  what 
the  apostle  mentionefh  in  this  context;  and  by  the  refer- 
ence this  passage,  in  the  beginning  of  the  6th  chapter,  hath 
to  that  we  are  upon,  we  must  suppose  him  to  be  still 
speaking  of  the  first  principles  of  the  oracles  of  God.  It 
may  be  thought  strange  that  he  should  mention  here  things 
so  small  in  their  own  nature  as  baptisms  (not  baptism  but 
baptisms)  and  the  laying  on  of  hands,  as  if  they  were  to 
come  into  the  number  of  the  first  principles;  not  of  prin- 
ciples only,  but  of  the  first  principles. 

To  this  I  shall  only  say,  I  cannot  think  that  was  at  all 
meant  by  the  apostle,  that  they  should  be  so  taken  for  any 
of  those  principles.  You  are  to  consider  to  whom  the 
apostle  writes  this  epistle,  namely,  to  the  Jews.  These  two, 
baptisms  and  the  laying  on  of  hands,  were  anciently  and 
(as  we  know)  originally  Jewish  rites,  transferred  into  the 
Christian  church  afterwards.  And  so  the  meaning  of  the 
apostle  is  only  this;  "I  will  not  stand  to  lay  again  the 
foundation  of  repentance  from  dead  works,  and  of  faith 
towardsGod,  especially  not  to  you  who  have  been  instruct- 
ed in  these  things  all  along  so  distinctly,  they  being  nothing 
else  but  the  doctrine  of  baptisms,  and  the  laying  on  of 
hands:"  and  then  goes  on  to  the  other  two;  that  baptisms 
and  laying  on  of  hands  did  continually  instruct  them  (as 
usages  that  did  obtain  among  themselves)  as  to  repentance 
from  dead  works  and  faith  towards  God,  as  it  is  here  ex- 
pressed. And  so  these  words  are  very  fitly  to  be  rendered 
by  way  of  parenthetical  opposition  to  those  that  do  imme- 
diately go  before,  that  is,  "  not  laying  again  the  foundation 
of  repentance  from  dead  works  and  faith  towards  God, 
(being  the  doctrines  of  baptisms  and  laying  on  of  hands, 
or  the  things  which  baptisms  and  the  laying  on  of  hands, 
heretofore  so  frequently  used  among  you,  did  signify,)  or 
the  resurrection  of  the  dead  or  of  eternal  judgment."  So 
there  are  but  four  mentioned  of  the  first  principles  of  the 
oracles  of  God.  Against  this  way  of  reading  this  passage 
I  meet  but  with  one  objection,  and  that  is,  the  want  of  the 


Greek  article  before  doctrine  here;  but  that  is  so  little  an 
objection,  if  we  consider  how  many  greater  ellipses  there 
are,  that  are  frequent  in  Scripture,  that  it  seems  too  light 
to  be  put  into  the  balance  against  the  weighty  reason  that 
is  to  be  given  for  the  other  reading. 

But  it  may  be  said  then.  What!  are  there  but  four 
principles,  as  such,  which  have  reference  to  the  whole  bu- 
siness of  Christianity,  which  the  apostle's  discourse  here 
must  have  final  and  determinate  reference  unto  t  "  Re- 
pentance from  dead  works,  faith  towards  God,  the  resur- 
rection of  the  dead,  and  eternal  judgment ;"  are  there  no 
more  than  these  1 

Yes,  undoubtedly  there  are,  but  it  was  none  of  the  apos- 
tle's design  to  give  an  enumeration  of  those  principles, 
but  to  give  an  instance  of  such  as  he  did  not  now  intend 
to  insist  upon,  but  to  waive  and  pass  by.  He  only  tells  us 
this  was  not  his  principal  business  and  design  to  deliver 
such  principles,  and  he  tells  at  the  same  time,  what  he 
thought  fit  to  waive,  while  his  discourse  is  moving  forward 
to  the  information  he  would  give  them  concerning  the 
Melchisidekian  priesthood  of  Christ ;  to  which  (after 
some  warm  discourse  in  the  greater  part  of  the  5lh  chap- 
ter) he  comes  in  the  close  of  that,  and  pursues  in  the  se- 
venth chapter. 

3.  But  that  I  may  show  more  distinctly  what  kind  of 
principles  the  apostle  here  halh  reference  to,  take  these 
considerations: 

(I.)  It  is  plain  that  they  must  be  meant  of  doctrinal 
principles,  principles  of  doctrine  that  are  to  be  received 
into  the  mind  and  understanding.  There  are  those  that 
are  doctrinal,  and  there  are  those  that  are  practical  prin- 
ciples. It  is  true  indeed,  all  principles  of  the  Christian 
religion  are  remotely  practical,  because  the  main  end  of 
Christianity  is  practice.  But  the  difference  between  a  doc- 
trinal principle  and  a  practical,  lies  here,  that  supposing  a 
doctrinal  principle  to  have  reference  to  practice,  to  serve 
towards  it  at  a  distance,  yet  a  practical  principle  is  that 
from  which  action  doth  immediately  proceed.  As  now,  if 
we  speak  to  the  very  heads  themselves  that  the  apostle 
speaks  of,  "  repentance  from  dead  works,  and  faith  towards 
God,"  the  doctrine  concerning  these  makes  one  or  of 
principle,  and  the  habit  another;  the  habit  of  faith,  and  the 
habit  of  repentance,  that  is  a  principle  in  the  soul  from 
which  the  acts  of  these  immediately  proceed.  But  the 
more  essential  doctrine  concerning  both  ihe.se,  must  make 
the  doctrinal  principle  concerning  them;  as  there  may  be 
doctrinal  principles  about  the  most  practical  things,  and 
those  are  the  doctrinal  principles,  as  such,  that  are  here 
inlended,and  which  are  to  be  the  matter  of  teaching :  which 
are  to  be  taught,  as  the  apostle  speaks.  It  is  very  true  that 
the  papists  do  very  industriously  make  it  their  business  to 
overthrow  that  distinction  of  fundamental  and  extra-funda- 
mental doctrines ;  of  those  that  are  essential  and  those  that 
are  extra-essential ;  such  as  are  of  absolute  necessiiy,  and 
such  as  are  not  necessary,  or  not  so  necessary.  And  they 
mightily  insist  and  urge  to  have  a  catalogue  particularly 
of  those  which  we  would  have  to  go  under  the  notion  of 
fundamentals;  because  they  think  they  could  cavil  and 
contend  about  any  such  catalogue  that  should  be  given, 
and  look  upon  it  as  impossible  there  should  be  any  so  un- 
exceptionably  given,  that  nothing  should  be  said  against 
il,  why  this  or  that  is  taken  in,  or  why  such  and  such 
things  should  be  left  out.  Therefore  they  would  conclude 
there  ousht  to  be  no  such  distinction  ;  which  is  the  most 
absurd  thing  that  can  be  imagined  ;  for  to  take  away  the 
di.stinclion  of  fundamental  and  extra-fundamental  is  to 
suppose  one  of  these  two  things.  Either  it  must  suppo.se 
that  there  is  nothing  necessary  in  Christian  religion,  which 
is  a  very  strange  supposition  that  there  should  be  any  such 
religion  wherein  nothing  should  be  necessary;  or  il  must 
suppo.5e  all  things  equally  necessary,  all  necessary  alike  : 
and  so  thai  it  were  equally  necessary  that  we  know  Sala- 
Ihiel  to  he  the  son  of  Neri,  as  to  know  that  Jesus  is  the 
Son  of  God.  But  there  needs  no  more  to  be  said  at  pre- 
sent to  this,  than  that  whatsoever  is  necessary  in  point  of 
doctrine  to  the  soul's  acting  of  "repentance  from  dead 
works,  and  faith  towards  God;"  (for  the  two  things  that 
follow  are  no  matter  of  our  exercise.  The  raising  of  the 
dead  and  the  eternal  judgment  are  no  part  of  our  duty; 
but  our  duty  is  summed  up  in  these  two,  repentance  and 


Lect.  I. 


INTRODUCTION. 


1051 


faith;)  whatsoever,  I  say,  is  necessary  in  point  of  doctrine 
to  the  soul's  being  exercised  in  one  or  other  of  these  with 
the  understanding  and  judgment  of  a  reasonable  creature, 
so  much  is  necessary  to  make  a  doctrinal  principle ;  what- 
ever leads  the  soul  into  the  exercise  of  repentance  and  faith, 
so  much  must  be  necessary  under  the  head  of  doctrinal 
principles  concerning  our  duty.  It  is  true  we  must  know 
the  other  things  too  as  motives  to  it,  but  these  are  to  have 
the  immediate  influence  upon  things  to  be  done.  And  I 
might  more  shortly  say,  whatever  is  necessary  to  bring  the 
soul  into  union  with  God  through  Christ,  all  that  know- 
ledge that  is  necessarily  antecedent  to  this,  so  much  comes 
within  the  compass  of  what  is  fundamental  in  our  religion ; 
and  indeed  nothing  comes  within  that  compass  but  what 
is  one  way  or  other  reducible  to  this,  that  must  not  one 
way  or  other  have  influence  upon  repentance  and  faith. 
And  1  add, 

("3.)  That  as  concerning  these,  some  maybe  more  deeply 
fundamental  than  others  are,  even  of  those  that  are  of  equal 
necessity.  That  is,  there  are  principles  that  in  reference  to 
things  depending  on  them  have  that  notion  of  principles, 
and  are  to  be  so  considered,  that  yet  may  be  consequential 
to  other  things  on  which  they  do  depend.  As  in  the  build- 
ing of  a  house  (which  is  the  metaphor  the  apostle,  in  this 
context,  makes  use  of)  there  may  be  some  parts  that  may 
be  both  fundamental  to  what  is  upon  them,  and  superstrucf- 
ive  in  reference  to  what  lies  under  them.     And, 

(3.)  Theseprinciplesmay  be  partly  of  natural  and  partly 
of  supernatural  rev'elation.  Of  natural,  that  there  is  a  God. 
Of  supernatural,  that  Jesus  is  the  Son  of  God.  Though 
what  is  of  natural  revelation  doth  not  comprehend  what  is 
of  supernatural,  yet  all  that  is  of  supernatural  takes  in  and 
includes  all  that  is  natural  too.  The  same  thing  may  be 
supernaturally  revealed,  and  naturally  ;  as  the  same  con- 
clusion may  be  both  believed  and  known.    And  again, 

(4,)  They  are  generally  the  plainest  things  that  are  to 
go  for  such  principles.  God  hath  so  graciously  ordered  it, 
that  that  which  is  most  necessary  should  be 'most  plain. 
Indeed  some  may  object  themselves  here,  the  doctrine  of 
the  Trinity;  but  as  concerning  that,  I  hope,  when  we  come 
to  it,  it  will  appear  that  what  God  hath  said  about  that  is 
very  plain;  though  what  men  have  said  and  devised  about 
it,  is  obscure  and  intricate  enough,  even  what  they  mean 
for  the  explication  of  it.  And  I  only  add  this,  for  the  pre- 
sent, concerning  these  principles, 

(5.)  They  must  be  supposed  to  be  but  few.  The  first 
principles,  or  the  great  principles  of  religion,  do  lie  in  a 
very  little  compass:  as  that  which  goes  amongst  us  in  the 
name  of  the  apostles'  creed  (you  know)  is  very  short ;  and 
(if  antiquity  deceive  us  not)  was  much  shorter  than  it  is. 
Though  it  is  true  that  the  variety  of  apprehensions  and  sen- 
timents, and  the  great  dissensions  and  manifold  errors, 
that  have  in  after-times  sprung  up  in  the  Christian  church, 
have  occasioned  the  enlargements  of  creeds  and  multiply- 
ing of  articles  of  faith  ;  varying  them  this  way  or  that,  to 
meet  with  this  or  that  wrong  sentiment  as  they  have  been 
apprehended;  yet  the  things  that  are  in  themselves  neces- 
sary, mustneed.i  be  but  few.  And  if  the  Christian  religion 
ever  return  to  itself,  and  be  what  at  first  it  was,  siniple, 
pure,  plain,  unmixed,  undoubtedly  the  sum  and  substance 
of  it  will  be  found  to  lie  in  very  little  compass.  It  hath 
sadly  degenerated  in  point  of  efficacy,  and  vigour,  and 
power,  as  it  hath  been  increased  and  augmented  in  point 
of  nece.ssary  doctrines;  men  rendering  such  doctrines 
necessary,  or  bestowing  that  notion  upon  them  arbitrarily 
as  they  have  thought  fit.  And  indeed  the  state  of  Christian 
religion  hath  never  been  flouri.shins  since  (a-s  one  very  accu- 
rately observes  in  the  last  age)  it  became  re!,  in^eniosa  fore 
Ckristianuvi ;  a  thing  of  wit  to  be  a  Christian.  So  much  at 
present  for  the  kinds  and  sorts  of  these  principles.  But  now, 

II.  For  the  necessity  of  their  being  taught;  as  to  that, 
little  needs  to  be  said. 

1.  That  the  things  themselves  are  necessary  is  out  of 
question.  If  any  religion  be  necessary,  its  principles  must 
be  much  so,  especially  if  first  principles.     And  more, 

2.  This  doth  plainly  infer  therefore  the  nece.ssiity  of  their 
being  taught;  else  how  should  we  come  by  thenri'!  And 
though  there  is  somewhat  pre-supposed  to  our  religion  that 
is  natural,  it  is  but  pre-supposed  as  fundamental  to  all  that 
was  necessary  to  be  superadded,  for  there  is  not  enough 


within  the  compass  of  nature  to  lead  men  to  blessedness, 
if  there  be  not  great  super-additions.  And  what  we  have 
not  by  nature,  how  should  we  come  by  it,  if  we  are  not 
taught  it  1  if  we  do  not  learn  it  1  We  read  of  great  pro- 
mises in  Scripture  of  being  taught  of  God.  "Every  one 
that  hath  heard  and  learned  of  the  Father  cometh  unto 
me,"  as  it  is  in  that,  John  vi.  45.  quoted  from  the  prophet 
Isaiah,  liv.  13.  "  Thy  children  shall  be  all  taught  of  the 
Lord."  And  "  It  is  written  in  the  prophets,  they  shall  be 
taught  of  God:"  and  then  it  foUoweth,  "Everyone  that 
hath  heard  and  learned  of  the  Father  cometh  unto  me." 
And  so  we  read  Jeremiah  xxxi.  34.  as  that  which  is  fore- 
told 10  be  the  great  blessing  of  a  time  then  future,  (and  for 
ought  I  see,  yet  future,)  that  there  should  be  no  saying, 
"Know  the  Lord."  They  should  not  need  to  leach  one 
another,  saying,  "  Know  the  Lord  ;  for  they  shall  all  know 
me  from  the  least  to  the  greatest ;"  quoted  by  the  apostle, 
Heb.  viii.  11.  But  even  such  teaching  is  teaching  still. 
He  is  the  great  Teacher;  and  who  teacheth  like  him  1 
But  as  to  subordinate  teaching  or  human  teaching,  there  is 
nothing  in  all  these  promises  that  can  exclude  it.  And 
when  it  is  said,  "  They  shall  all  be  taught  of  God,"  and 
that  they  shall  not  need  any  to  teach  them,  the  meaning  i.s, 
that  there  shall  be  a  greater  inclination  in  men's  spirits  to 
learn.  Not  that  they  shall  know  it  without  teaching,  but 
that  an  aptitude  to  learn,  shall  be  given  them  more 
generally  than  had  been  given,  and  (so  far  as  we  can 
observe)  than  is  yet  given.  Men  shall  not  need  to  be 
urged  and  pressed  to  know  the  Lord.  No,  there  shall  be 
a  greater  promptitude  in  men's  minds  to  learn,  and  to  use, 
and  improve  the  means  of  knowing  him,  than  had  been 
beftire.  But  that  there  shall  always,  to  the  end  of  time,  be 
use  of  human  teaching,  our  Lord's  own  words  just  before 
his  ascension  plainly  enough  speak.  Matt,  xxviii.  and  the 
close ;  "  I  am  with  you  to  the  end  of  the  world."  In  this 
work  it  must  be,  "  to  assist  you  in  this  teaching  through  all 
successions  of  time  to  the  very  end  of  the  world."  But  il 
there  should  be  any  such  time  or  state  of  things  on  earth, 
wherein  men  .should  no  way  at  all  need  to  be  taught  the 
knowledge  of  God,  supervening  and  coming;  that  is  not 
yet  come,  we  are  sure  we  see  no  such  time;  and  if  any 
such  time  should  come,  and  we  should  see  it,  I  verily  be- 
lieve there  are  none  of  those  that  now  are  intent  upon  the 
business  of  teaching,  but  would  be  glad  in  those  times  to 
resign  their  office.  And  in  the  mean  time  nothing  is 
plainer  than  so  it  is,  and  indeed  nothing  is  plainer  than  so 
it  will  be  to  the  end  of  the  world ;  that  there  is  and  will 
be  need  and  use  of  human  subordinate  teachers,  to  teach 
and  instruct  men  in  the  principles,  even  the  fir.st  principles 
of  faith  in  Christ.     But, 

III.  I  would  say  somewhat  concerning  the  way  of  this 
teaching.  And  there  be  several  ways  about  which  we 
might  distinguish  and  speak  to  you  in  distinct  heads; 
there  is  private  teaching  and  public  teaching;  and  teach- 
ing from  house  to  house,  and  teaching  in  public  assem- 
blies; there  is  teaching  by  continued  discourse,  and  teach- 
ing in  a  way  of  interlocution,  by  way  of  question  and 
answer,  that  to  which  the  name  of  catechising  is  now  gene- 
rally appropriated,  though  indeed  without  ground  from  the 
word  itself,  or  the  proper  significancy  of  the  word.  And 
this  is  indeed,  in  the  account  of  many,  a  very  formidable 
and  frightful  work,  the  work  of  catechising.  I  do  not 
know  why  it  should  be  so  formidable  a  thing  for  one  per- 
son to  converse  with  another,  to  put  questions  and  return 
answers;  for  is  not  this  the  usual  way  of  common  conver- 
sation? And  why  should  it  be  more  formidable  to  us  to 
converse  thus  about  the  things  of  God,  than  about  other 
things  that  we  count  necessary,  and  about  many  things  that 
we  cannot  so  much  as  count  .so"?  But  there  can  be  surely 
nothing  more  necessary  than  religion  and  the  things  that 
concern  it.  I  am  for  my  part  very  far  from  that  imperious 
and  teriifying  way  of  managing  .such  a  work  as  this,  to  af- 
fright people  and  make  them  afraid  of  it.  And  indeed  were 
I  engaged  in  such  work,  I  should  as  leave  they  should  cate- 
chise me  as  I  them,  if  questions  could  be  so  judiciou.sly 
put  as  to  draw  forth  a  full  explication  of  the  matter  pro- 
posed. It  would  be  all  one  to  me,  who  were  the  qites- 
tionist  and  who  the  answerer,  supposing  the  question  be 
aptly  put  so  as  to  draw  forth  the  explication  most  fully. 
I  should    like   well  it  should   be   said,   Pray  tow   is 


1052 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


PlRT  I. 


such  a  thing  understood,  or  what  help  may  be  given  to  un- 
derstand that  point  more  distinctly  and  more  clearly'? 

And  some  considerations  I  shall  give  you,  at  present, 
about  this  way  of  teaching  by  familiar  interlocution ;  and 
which  indeed  the  exigency  of  the  case  doth  require  to  be 
in  a  public  assembly,  where  many  meet  and  are  convened 
together  for  that  very  purpose  and  upon  that  account.  I 
would  not  insist  upon  the  word,  though  it  is  a  very  signi- 
ficant word,  that  serves  the  purpose  for  which  it  is  used 
Weil  enough,  but  we  find  divers  passages  in  Scripture 
where  this  word  is  used  that  fully  refers  to  that  way  of 
teaching.    And, 

1.  Let  that  be  considered.  Gal.  vi.  6.  "Let  him  that 
is  taught  in  the  word,  communicate  to  him  that  teacheth." 
The  word  there  is  catechised.  Let  him  that  is  catechised 
in  the  word  communicate  to  him  that  catechiseth  ;  this 
implies  it  to  be  a  stated  business,  that  there  must  be  con- 
tinued catechising,  and  being  catechised.  The  aposile,  in 
1  Cor.  xiv.  19.  useth  the  same  w.ord  when  he  tells  us,  "  I 
had  rather  speak  five  words  with  my  understanding,  that 
by  my  voice  I  may  teach  others  also,  (the  word  is  cate- 
chised, and  he  speaks  of  djoing  it  in  the  church,)  than  ten 
thousand  words  in  an  unknown  tongue." 

2.  That  though  another  sort  of  word  be  used  in  that 
other  language,  when  Abraham  is  so  highly  commended 
for  instructing  his  household,  (in  Genesis  xviii.)  yet  we 
are  to  consider  what  his  household  was,  an  household  out 
of  which  he  could  draw  forth  (as  we  find  upon  occasion) 
three  hundred  fighting  men.  How  vastly  numerous  must 
that  family  be !  And  when  they  met  together  for  the  wor- 
ship of  God,  that  must  be  a  greater  assembly  than  our's 
usually  are;  and  his  instructing  was  so  that  they  should 
be  all  brought  to  know  God  and  the  principles  of  religion ; 
which  must  be  supposed  and  (as  the  thing  speaks)  must 
mostly  be  when  he  had  them  together,  though  there  might 
be  occasion  for  private  instruction  and  admonition  too. 

3.  There  ought  certainly  to  be  a  very  great  deference  given 
to  usages  in  the  Christian  church  in  the  purer  and  primi- 
tive times  of  it,  when  Christianity  was  most  of  all  itself; 
and  we  find  very  ancient  records,  even  of  teaching  by  this 
way  of  interlocution,  and  in  public  too.  Origen  lived  very 
early,  and  it  is  matter  notorious  that  he  was  eminent  under 
the  notion  of  a  catechist  in  his  time,  whose  business  it  was 
to  teach  and  instruct  in  a  catechetical  way;  and  we  are  in- 
formed of  divers  catechists  that  they  had  in  the  church  of 
Alexandria  at  the  same  time,  that  being,  it  is  true,  a  nu- 
merou.s,  great  church,  and  requiring  the  help  of  many  to 
that  purpose.  And  all  along,  in  the  best  times  of  the 
Christian  church,  (before  popery  was  born  into  it,)  we  find 
hereupon  that  there  were  these  two  distinct  orders  of 
Christians,  the  catcchtimeni  and  Xhefiddes:  those  thai  were 
catechetically  instructed,  and  those  that  having  been  for  a 
competent  lime  so  instructed,  were  found  fit  to  be  admit- 
ted into  full  communion;  and  hereupon  there  were 
particular  places  appointed  them  in  the  assemblies,  where- 
in they  were  to  stand  apart  by  themselves  in  a  sort  of  en- 
closure, but  in  the  view  of  the  rest  of  the  assembly.  And 
the  nature  of  the  thing  doth  speak,  that  there  must  always 
be  these  two  orders  within  the  compass  of  the  Christian 
church,  those  that  are  under  instruction  are  catechuTneui, 
and  those  that,  as  they  are  fit,  are  taken  out  of  them  and 
received  iuto  full  communion.  A  thing  that  nature  and 
common  prudence  will  so  much  dictate,  that  long  before 
the  Christian  name  was  ever  heard  of  in  the  world,  we  read 
that  Pythagoras's  school  had  the  same  orders,  where  the 
business  was  principally  to  teach  and  instruct  in  virtue. 
There  were  those  that  were  Extra-syndonem  and  those  that 
were  Intra-syndonem ;  there  was  asc;)(i(?n.  or  enclosure  that 
did  receive  those  that  were  looked  upon  to  be  thoroughly 
virtuous.  His  school  indeed  was  like  a  church,  upon  that 
account,  and  commonly  there  were  kept  seven  years  ex- 
pectants without  the  enclosure,  not  to  be  received  (as  it 
were)  into  full  communion  till  they  were  very  well  con- 
firmed in  virtue  and  goodness.  And  thereupon,  if  any  of 
those  that  had  been  received  within  the  enclo.sure  should 
afterwards  degenerate  and  be  guilty  of  any  crimes,  there 
was  as  solemn  an  excommunication  of  them  as  we  read  of 
any  among  Christians,  and  a  funeral  besides  held  for  such 
a  person ;  that  is,  a  cofliin  was  brought  into  the  miditorium, 
,ajnd  laiaentation  made  over  it  jts  over  one  dead,  dea,d  from 


among  them ;  and  so  such  were  to  be  humbled  that  waj 
and  wrought  upon.  And  there  can  be  no  such  thing  a.« 
the  contmuance  of  Christianity  in  the  world,  on  other  terms 
than  that  there  must  be  two  such  orders.     And  I  add, 

4.  That  it  is  very  apparent  that  our  Saviour's  way  of 
teaching  when  he  was  here  on  earth  was  very  much  in  a 
way  of  interlocution,  and  that  often  in  great  public  as- 
semblies, as  it  is  obvious  for  yourselves  to  take  notice  in 
evangelical  history.     And, 

5.  That  Christians  generally  are  under  an  express  charge 
to  be  ready  to  give  an  account  of  the  reason  of  their  hope 
and  faith,  to  any  one  that  shall  ask  it,  with  meekness  and 
fear;  as  in  that,  1  Pet.  iii.  15.  And  if  Ihey  were  to  do  it 
(as  that  direction  hath  more  especial  reference)  even  to 
enemies,  to  persecutors,  and  when  it  was  lo  cost  Ihem  their 
lives,  much  more  to  instructors  and  teachers,  when  they 
desire  it  only  in  order  to  their  own  help,  and  to  the  pro- 
moting and  furtherance  of  knowledge  among  men.     And, 

6.  It  is  very  plain  that  they  who  by  office  are  to  make  it 
their  work  and  business  to  instruct  others,  are  obliged  to 
use  all  the  most  apt  and  likely  means  that  may  be  most 
profitable  and  most  conducing  to  that  end  and  purpo.se. 
How  solemn  a  cliarge  is  that  the  apostle  lays  on  Timolhy ! 
2  Tim.  iv,  1,  2.  "  I  charge  thee,  therefore,  before  God  and 
the  Lord  Jesus  Christ,  who  shall  judge  the  quick  and  the 
dead  at  his  appearing  and  his  kingdom ;  preach  the  word, 
be  instant  in  .season  and  out  of  season,  reprove,  rebuke, 
exhort,  with  all  long-sufferingand  doctrine."  With  all  doc- 
trine (as  it  is  referred  undoubtedly  to  both  the  things  that 
go  before  and  that  follow  the  long-sufl^ering)  must  in  all 
reason  intend,  not  merely  the  matter  of  doctrine,  but  the 
manner  al.so,  for  there  may  be  matters  of  doctrine  malerially 
to  be  considered,  that  ate  not  so  necessary  to  be  so  very 
much  inculcated  and  urged.  But  that  .same  all-doctrine  is 
every  way  a  teaching  that  is  likely,  or  by  which  it  may  be 
more  probable,  that  good  may  be  done ;  and  if  there  be  such 
an  obligation  upon  teachers,  there  is  a  correspondent  obli- 
gation upon  hearers,  to  attend  thereto;  yea,  and  thai 
not  only  implied,  hut  expressly  required  ;  "  Obey  them  that 
have  the  rule  over  you,"  Heb.  liii.  17.  Hereupon  no 
doubt  they  are  obliged  to  comply  with,  and  to  concur  to 
set  on  foot,  all  such  means  and  methods  of  instruction  as 
may  be  most  conducible  to  this  end.  And  that  this  is  a 
means  proper  to  this  end  maybe  manifest  upon  several 
considerations.     As, 

(1.)  That  it  most  evidently  tends  to  engage  the  minds  of 
them  that  are  immediately  dealt  with  in  this  way,  to  be  in- 
tent on  the  matter  in  hand ;  as  when  a  question  is  put  lo 
me  I  am  bound  under  a  kind  of  necessity  to  consider  it, 
that  I  may  know  how  lo  make  one  answer  or  another  as  it 
is  particularly  and  personally  directed  to  me.  There  are 
many  things  that  pa.ss  us  by  in  a  continued  and  iransicni 
discourse,  that  a  wandering  mind  takes  little  notice  of, 
gives  little  heed  to  ;  but  when  it  is  called  by  a  particular 
question  to  this  particular  point,  it  cannot  but  make  the 
mind  intent  upon  it.  As  when  Ihe  apostle,  in  the  midst 
of  his  apologetica!  discourse  before  king  Agrippa,  applied 
particularly  lo  him  with  that  question,  "  King  Agrippa, 
believest  thou  the  prophets'!"  ihe  king  thought  himself 
obliged  to  consider  his  question,  and  you  see  what  kind  of 
answer  he  gives,  so  as  he  never  else  would  have  thought, 
if  that  queslion  had  not  been  directed  to  himself  Such  an 
impression  did  that  question  make  on  his  mind. 

(2.)  It  tends  manifestly  very  much  to  engage  the  atten- 
tion of  all  that  hear,  at  such  an  exercise  as  that  we  are  now 
speaking  of  Every  body  presently  gives  his  ear  when  there 
is  a  question  put,  "Come,  what  will  be  answered  to  this 
question'!"  and  if  it  need  explication,  "  What  will  be  said 
in  this  case '!"  It  makes  men  exert  their  minds,  and  engage 
their  spirits  a  great  deal  more,  as  every  one's  reason  and 
experience  mu.st  tell  him. 

(3.)  It  tends  very  much  to  fix  things  and  make  them 
continue  with  those  that  hear  and  do  attend  on  such  a  kind 
of  exercise,  for  that  very  reason,  because  it  hath  set  the  ani- 
madi'ersive  faculties  so  much  the  more  on  work  ;  and  if 
ihe  matter  be  considered,  nothing  is  plainer,  'han  that  peo- 
ple do  many  limes  blame  their  memories  very  causelessly, 
when  it  is  really  the  animadversive  faculty  is  not  used  ;  for 
things  that  once  are  earnestly  auended  to  are  much  more 
likely  to  be  remembered,  but  people  find  fault  with  their 


Lect.  I. 


INTRODUCTION. 


1053 


memories  because  they  do  not  mind  what  they  hear  at  first. 
If  they  earnestly  minded  what  they  heard,  and  considered 
things,  and  took  them  to  heart,  it  would  contribute  a  great 
deal  towards  the  fixmg  of  them  in  their  memories,  towards 
their  retention  of  them.  I  believe,  for  the  much  greater 
part,  when  the  badness  of  the  memory  is  complained  of, 
the  fault  lies  elsewhere,  that  they  did  not  seriously  attend 
at  the  first,  for  things  will  be  retained  longer  that  have  been 
well  considered  at  first. 

(4.)  Hereupon,  through  the  blessing  of  God,  much  more 
maybe  done  towards  the  conversion  of  souls  by  the  Gospel 
dispensation,  when  the  things  needful  to  be  understood  in 
order  hereto,  are  joeH understood  for  it ;  for  while  they  are 
not  so,  we  speak  in  the  dark,  and  people  hear  in  the  dark, 
and  what  we  say  to  them  hath  an  uncertain  sound,  as  the 
aposlle  speaks,  i  Cor.  xiv.  17.  They  cannot  tell  what  we 
mean  when  we  speak  of  the  weightiest  and  most  important 
things  belonging  to  the  kingdom  of  God,  but  if  such  things 
be  well  understood  at  first,  (as  it  is  to  be  hoped  they  will  be 
in  this  way,)  then  there  is  one  great  step  made,  one  main 
difficulty  IS  got  over;  and  .so  it  obtains  in  discourses  that 
have  more  directly  that  design,  to  make  men  intend  this 
business,  and  impress  things  upon  men's  hearts  to  the  ut- 
mo.st,  which  had  passed  through  their  minds  before,  or 
were  received  clearly  and  distinctly  there  before.    Again, 

(.5.)  It  is  likewise,  by  consequence,  likely  to  be  the  means 
of  introducing  a  much  more  fruitful  Christianity  among  us, 
for  undoubtedly,  religion  is  more  lively  by  how  much  the 
more  it  is  well  grounded  :  they  that  do  believe  this  or  that 
doctrine  without  a  ground,  they  commonly  believe  it  too 
without  fruit.  If  it  have  not  a  good  ground  it  is  propor- 
tionahly  inefficacious,  and  a  languid  thing ;  as  seed  that 
is  sown,  and  hath  no  depth  of  earth,  (as  our  Saviour  speaks,) 
brings  not  forth  fruit  unto  perfection.  Therefore  is  that 
charge  given  unto  the  Colossian  Christians;  "  As  ye  have 
received  Christ  Jesus  the  Lord,  so  walk  ye  in  him,"  Col.  li. 
6.  One  notion  under  which  we  are  said  to  receive  him  is 
as  a  teacher,  and  to  receive  him  (though  that  be  not  all) 
is  to  receive  his  truths,  his  doctrines.  "  As  ye  have  received 
Christ  Jesus  the  Lord,  so  walk  in  him,  rooted  and  built  up 
in  him,  and  established  in  the  faith  as  ye  have  been  taught, 
abounding  therein  with  thanksgiving."  And  therefore,  so 
rationally  doth  the  apostle  pray  for  them  in  that  chapter, 
that  they  might  be  "  fruitfulin  every  good  work,  increasing 
in  the  knowledge  of  God."  And  in  Phil.  i.  9, 10,  11.  those 
Christians  are  there  prayed  for  after  the  same  method,  that 
they  might  abound  in  judgment  and  in  all  knowledge,  (that 
they  might  become  knowing  and  judicious  Christians,) 
and  then,  that  they  might  abound  in  all  the  fruits  of  righte- 
ousness that  would  be,  through  Christ,  to  the  praise  and 
glory  of  God.     And, 

(6.)  This  would  be  a  very  great  and  likely  means  to 
bring  Christians  generally  to  a  great  deal  more  of  serious- 
ness in  the  temper  of  their  minds  and  spirits,  that  is,  to 
exclude  and  shut  out  vanity,  replenishing  their  minds  with 
great  and  weighty  things,  things  that  deeply  concern  them: 
for  in  this  way,  undoubtedly,  such  things  would  come  to 
be  more  inwrought  into  their  hearts,  and  to  have  a  more 
settled  abode  and  residence  there.  Then  it  would  be  as 
ordinary  a  thing  when  Christians  did  meet,  to  catechise 
one  another  about  the  things  of  God,  and  about  the  eternal 
kingdoms,  (if  I  may  use  that  phrase,)  as  to  catechise  one 
another  about  news,  or  about  the  state  of  the  times;  what 
is  doing  now  in  the  country,  or  in  the  court,  or  in  this  or 
in  any  other  nation  or  kingdom  :  the  kingdom  of  heaven 
surely  would  look  as  great  a.s  any  earthly  kingdom  or 
country,  or  greater,  if  we  were  more  taken  up  about  the 
things  that  relate  thereunto.  And  so  might  the  ancient 
Christianity  come  to  be  restored  in  some  measure  among 
us,  wherein  (as  antiquity  tells  us)  it  was  so  ordinary  a 
thing  when  Christians  did  meet,  presently  to  fall  upon  the 
raattersof  their  religion:  and  it  was  usual  in  their  families, 
even  all  the  day  long,  when  people  were  about  their  af- 
fairs, either  in  the  shop  or  at  the  distaff,  to  mention  the 
great  things  of  the  Christian  religion,  from  morning  to 
night  minglingdiscoursesof  that  kind  with  all  their  affairs, 
as  they  could  admit  of  their  being  mingled.  This  was 
primitive  Christianity,  and  it  was  in  these  early  days  that 
this  course  that  I  now  speak  of  did  obtain,  even  when 
such  familiar  interlocutions  for  the  instruction  of  candi- 


dates to  Christianity  were  carried  on  in  their  assemblies. 
And, 

(7.)  It  were  much  to  he  hoped  that  by  this  means  that 
faulty  shyness  would  be  overcome,  which  doth  appear  too 
generally,  of  discoursing  at  all  about  the  things  of  God  and 
the  matters  of  religion,  and  what  men  find  in  their  own 
spirits  of  savourand  impression  of  such  things.  It  is  very 
strange  and  unaccountable  that  there  should  be  so  peculiar 
a  shyness  in  reference  to  the  matters  of  religion,  to  take 
discourse  of  them,  especially  as  to  one's  own  sentiments 
about  them,  what  one  apprehends  and  what  one  feels  in 
himself,  in  one's  own  breast.  There  is  not  such  a  shyness 
in  reference  to  things  of  any  other  concerns  besides,  as 
there  is  in  reference  to  those  concernments  that  relate  to 
men's  souls  and  their  state  God-ward  and  for  eternity. 
Nobody  is  shy  to  speak  of  his  own  or  other's  ails,  for  the 
most  part;  nobody  is  shy  to  speak  of  an  aching  head,  or 
an  aching  tooth  ;  but  what  a  shyness  is  there  to  speak  of 
spiritual  maladies,  a  bad  heart,  a  blind  mind,  and  the  like  ! 
If  discourses  were  in  this  way  more  frequently  introduced, 
so  as  to  become  familiar,  this  shyne.ss  would  be  gradually 
overcome.  We  find  in  public  assemblies  it  is  usual  to 
give  an  account  of  things  that  are  of  another  concernment, 
of  a  most  inferior  concernment ;  as  in  courts  of  judicature, 
where  persons  of  the  meanest  capacity  are  called  frequent- 
ly to  speak  their  knowledge,  to  tell  what  they  know  about 
such  and  such  a  matter  that  doth  concern  mcum  and  luiiin, 
this  or  that  man's  right;  or  concerning  a  question  depend- 
ing between  the  government  and  any  particular  person 
concerning  a  criminal  matter.  Nothing  more  ordinary 
than  to  have  persons  catechised  about  such  things  as  these 
in  public  assemblies,  and  it  is  not  thought  strange.  And 
why  should  there  be  a  particular  shyness,  strangeness,  and 
aversion  to  give  an  account  of  things  relating  to  the  king- 
dom of  God  1  As  if  It  were  a  criminal  thing  to  have  one's 
mind  engaged  and  taken  up  about  matters  of  that  nature, 
or  as  if  persons  were  afraid  to  be  thought  guilty  of  religion, 
as  if  it  were  a  dreadful  thing,  a  thing  to  be  dreaded  to  be 
thought  guilty  of  minding  God,  and  the  concernments  of 
another  worltt.     And, 

(8.)  It  would  surely  be  a  very  likely  means  to  prevent 
aposiacy,  especially  in  a  difficult  and  trying  time:  indeed 
there  is  continual  danger  of  apostacy  ;  there  is  much  dan- 
ger from  daily  conversation  with  this  world,  there  is  much 
danger  especially  in  a  prosperous  state  and  condition  in 
it,  lest  there  should  be  heart  apostacy,  a  heart  secretly  de- 
parting from  the  love  of  God;  and  there  is  great  danger 
in  tines  of  persecution  for  religion'ssake,  for  Christ's  sake, 
and  iiT  the  Gospel's  sake.  But  there  is  nothing  (in  point 
of  means  and  in  subordination  to  the  grace  and  Spirit  of 
Chris:)  likely  to  be  a  better  security  against  it,  than  in  such 
a  way  as  this,  to  be  once  thoroughly  instructed  in  the 
great  '  principles  of  the  oracles  of  God,"  to  have  them  well 
inlaid  They  that  are  so  instructed  at  first  are  not  like  to 
be  as  "  children,  tossed  to  and  fro  with  every  wind  of  doc- 
trine," or  entangled  by  the  cunning  craftiness  of  them  that 
lie  in  wait  to  deceive.  Some  are  withdrawn  by  seduc- 
tion, some  by  persecution :  there  will  be  the  same  fence 
against  both  in  such  a  way  as  this.  "  Nay,"  will  such  a 
one  say,  "  I  have  (through  the  goodness  of  God)  understood 
the  grounds  of  my  religion  well;  I  did  not  trifle  when 
I  took  up  this  profession ;"  as  the  apostle  speaks  con- 
cerning his  trust  in  God,  "  I  know  whom  I  have  believed, 
and  I  am  persuaded  he  is  able  to  keep  that  which  I  have 
committed  unto  him  until  that  day."  So  for  a  Christian 
to  say,  "  I  know  what  I  have  believed,  and  I  mean  to 
abide  by  it  through  the  grace  of  God,"  this  will  preseive 
him  under  sulfering.  It  is  a  very  uncomfortable  thing  in 
point  of  suffering  to  be  called  to  suffer  for  that  I  never 
understood,  and  which  I  never  savoured  or  relished.  To 
suffer  for  what  I  never  had  any  clear  understanding  of, 
and  to  suffer  for  what  I  never  had  any  taste  or  relish  nf  in 
my  own  soul,  though  it  is  possible  to  suffer  upon  such  an 
account,  yet  it  is  uncomfortable.  A  man  may  "  give  his 
body  to  be  burned"  without  love,  but  it  is  very  uncomforta- 
ble so  to  suffer.  And  the  one  of  these  things  is  the  way  to 
the  other;  I  am  likely  to  savour  what  1  understand  in 
those  things  that  have  a  real  bottom,  and  are  in  themselves 
substantial.  There  are  some  things  indeed  that  have  so 
little  in  them,  that  the  more  I  understand  them  the  less  I 


1054 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  L 


shall  mind  them;  the  more  I  understand  them  the  more  I 
shall  despise  them ;  but  it  is  not  so  in  the  great  things  of 
God,  and  that  do  relate  to  his  kingdom.     And, 

(9.)  It  is  that  which  will  certainly  be  a  great  ornament 
to  the  Christian  church,  and  an  honour  to  it,  when  there 
is  asuccession  coming  up,  a  rising  generation,  of  them  that 
do  understand  themselves,  and  appear  to  do  so,  make  it 
evident  that  they  do  understand  themselves  in  the  great 
things  of  religion ;  that  they  receive  them  and  lake  them 
in,  As  it  was  the  reproach  of  the  Christian  church  (as  it 
was  still  called)  when  that  barbarous  age  was  upon  it,  and 
so  great  and  gross  darkness  and  ignorance  did  cover  the 
face  of  it,  so  will  the  contrary  be  its  honour.  And  when 
limes  of  greater  knowledge  do  come,  then  in  one  sense 
(though  these  words  have  more  meaning  than  that)  it  may 
be  said  to  Zion,  "  Arise,  shine  ;  for  thy  light  is  come ;  and 
the  glory  of  the  Lord  is  risen  upon  thee,"  Isaiah  Ix.  1. 
Light  signifies  holiness  loo,  and  a  prosperous  stale,  but  it 
signifies  knowledge  as  that  which  is  inchoative  of  all  the 
rest.     And, 

(10.)  Lastly.  It  is  one  of  the  most  comfortable  pre- 
sages that  can  be,  when  once  the  spirits  of  those  that  are 
to  be  learners  (as  it  were)  in  the  .school  of  Christ,  come  to 
be  engaged  and  intent  upon  getting  in  the  knowledge  of 
Christ,  and  have  their  souls  impressed  thereunto.  I  say,  it 
is  one  of  the  most  comfortable  presages  of  the  approach 
of  that  time  and  that  season  drawing  on,  when  one  shall 
say  to  another,  and  even  people  to  people,  "  Come  and  let 
us  go  up  to  the  mountain  of  the  Lord,  and  to  the  house  of 
the  God  of  Jacob,  and  he  will  show  us  of  his  ways,  and 
we  will  walk  in  his  paths,"  Micah  iv.  2.  It  is  a  com- 
fortable pre-significalion  of  the  approach  of  that  lime 
when  "  many  shall  run  to  and  fro,  and  knowledge  shall  be 
increased:"  when  there  shall  be  very  much  of  inquiry  and 
concern  to  know  God  and  the  things  of  God,  then  the  time 
will  be  drawing  on,  when  the  knowledge  of  the  Lord  shall 
abound  and  cover  the  earth  as  the  waters  cover  the  seas, 
Isaiah  xi.  9. 

IV.  But  to  make  some  brief  use  of  all  this.  There  are 
principles  of  religion,  or  of  the  oracles  of  God,  which  are 
needful  to  be  taught.     Then  here, 

1.  Let  us  consider  and  adore  the  goodness  of  God  to- 
wards a  wicked  and  apostate  world.  How  strange  a  sound 
should  such  a  word  carry  with  it  to  us,  "  The  oracles  of 
God  !"  How  transporting  a  sound,  for  the  oracles  of  God 
to  be  mentioned  and  spoken  in  such  a  world  as  ours  is! 
when  it  would  be  thought  that  its  ,so  universal  revolt 
from  God, should  everlastingly  have  cut  ofl^all  intercourse 
between  him  and  it,  that  he  should  never  have  regard  for 
this  world  any  more ;  not  more  than  for  the  angelsthat  fell 
and  kept  not  their  first  station.  Do  we  hear  of  anv  oracles 
of  God  sent  down  into  those  infernal  regions'?  Oh  '  how 
great  thing  then  is  it,  that  there  should  be  among  us  the 
oracles  of  God  !  Indeed,  it  argues  very  great  stupidity,  if 
there  be  not  a  mighty  sense  of  this  upon  our  spirits. 
Pagans  have  had  the  most  grateful  sense  that  could  be 
imagined  but  of  a  mock  pretence  hereunto:  the  very  notion 
oforacles  carries  a  .sacred ness  and  venerablenessiiiit;  any 
thing  that  is  divine,  any  thing  that  is  of  heavenly  descent ; 
and  so  such  things,  though  but  feignedly  such,  have  been 
reckoned  of  among  pagans!  Oh"!  what  veneration  had 
those  poor  Ephesian  idolaters  for  that  thing  (we  read  it 
image,  but  there  is  no  such  thing  in  the  Greek)  that  dropped 
down  from  Jupiter!  how  mighty  a  zeal  was  there  among 
thai  people,  so  as  that  the  city  is  said  to  be  a  whole 
neockoron ;  "All  Ephesus  is  a  worshipper;"  so  it  is  ex- 
pressed, as  if  that  mighty  city  were  but  one  worshipper  of 
the  great  goddess  Diana  !  So  great  was  their  zeal,  so  high 
their  veneration,  tor  a  thing  that  their  deluding  priests 
made  them  believe  dropped  down  from  heaven.  And  we 
know  how  high  their  value  was,  of  how  much  they  did 
magnify  lhem,selves,  for  the  diabolical  oracles  thev  had 
arnong  them  in  former  days  before  Christ's  time ;  and  how 
mighty  a  concern  there  was  among  them  when  these  were 
silent  at  his  coming.  So  as  that  some  of  their  wisest  men 
(Plutarch  for  instance)  was  fain  to  write  discourse  upon 
discourse  to  qua  lify  their  minds  thereupon.  Two  treatises 
we  read  of,  written  by  that  author;  one  why  they  ceased, 
which  he  wrote  in  verse;  the  other  why  they  did  so  totally 
cease  as  upon  the  matter  they  did. 


And  when  the  privilege  of  having  the  oracles  of  God 
was  a  more  confined  and  limited  thing,  oh  !  how  did  the 
Jews  (to  whom  they  were  so  great  a  treasure)  magnify 
themselves  upon  them,  how  did  they  glory  in  it !  And  it 
was  acknowledged  that  they  had  a  mighty  advantage. 
"  What  advantage  had  the  Jews'?  Much  every  way,  chief- 
ly as  that  to  them  were  committed  the  oracles  of  God," 
Rom.  iii.  beginning.  Oh  !  we  do  not  enough  consider  the 
kindness  of  Heaven  towards  our  world !  that  there  should 
be  any  beams  of  divine  light  (whether  by  natural  or  su- 
pernatural revelation)  shining  in  it.  We  do  not  enough 
consider  that  we  arej^uite  cut  off  from  God.  He  doth 
hereby  show  he  hath  yet  a  desire  to  the  work  of  his  own 
hands,  in  that  he  will  have  his  oracles  known  to  men  upon 
earth;  as  elsewhere  it  is  said  of  his  tabernacle,  "  The 
tabernacles  of  God  are  with  men  :"  and  in  what  a  trans- 
port doth  Solomon  break  forth  (1  Kings  viii.)  in  that 
seraphical  triumph  of  joy,  "  Will  God  indeed  dwell  upon 
earth  V  Oh  I  that  there  should  be  any  abode  of  the  Divine 
presence  upon  earth  !  And  these  are  .some  of  the  most 
expressive  tokens  of  such  a  visible  presence  vouchsafed  ; 
his  placing  these  oracles  among  us,  and  diffusing  the  most 
impressive  light  that  reveals  him,  and  that  reveals  the  great 
things  that  relate  to  his  kingdom.     And, 

2.  We  may  collect  hence,  that  it  is  a  very  apt  method, 
and  accommodated  unto  intelligent  creatures,  thai  God  doth 
make  use  of,  in  conveying  to  them  the  necessary  knowledge 
of  the  doctrine  of  Christ ;  for  there  are  principles  that 
are  to  be  begun  with ;  (first  principles  as  you  see ;)  you 
had  need  to  be  taught  which  are  the  first  principles  of  the 
oracles  of  God.  There  are  the  oracles  of  God,  there  are 
principles  of  the.se  oracles,  and  the  first  of  those  principles. 
God  doth  apply  himself  to  us  suitable  to  our  nature,  he 
aims  to  draw  us  by  the  "  cords  of  a  man  and  by  the  bands 
of  love,"  to  make  reason  and  love  engineers  by  which  he 
would  take  hold  of  us,  .sanclify  the  one  principle  and  the 
other,  that  we  may  be  brought  nigh  to  him  and  held  in 
with  him. 

And  it  ought  deeply  to  be  considered,  that  there  are  (as 
you  see)  principles  wherewith  we  are  to  begin,  and  by 
which  we  are  to  be  led  on  (as  the  apostle's  expression  here 
is)  towards  perfection.  Principles  of  truth,  principles  of 
doctrine,  such  as  a  "  form  of  sound  words,"  wholesome 
words  may  be  expressive  of  Though  (by  the  way)  I  am 
against  being  tied  to  a  form  of  words ;  in  matters  of  this 
nature  I  would  have  words  used  for  helps,  not  for  bonds. 
Andif  I  were  to  inquire  how  any  have  profited  in  the  things 
of  God,  even  in  this  very  respect ;  in  respect  of  their  know- 
ledge relating  thereto,  if  they  could  express  a  sound  and 
good  understanding  about  these  things,  in  their  own  words, 
in  words  of  their  own  choosing,  and  not  which  they  found 
in  this  or  that  book,  I  should  like  it  a  great  deal  better. 
It  would  argue  them  so  much  the  more  understanding  and 
knowing  Christians,  and  likely  to  prove  more  stable  ones. 
As  I  said  before,  I  would  have  you  to  make  use  of  other 
men's  words  (as  you  may  any  good  book  you  read  or  ser- 
mon you  hear)  for  helps,  but  not  for  bonds;  to  help  your 
understandings,  not  to  limit  them.     Again, 

3.  This  lets  us  see  the  presumptuous  and  preposterous 
rashness  of  such  persons  as  do  at  random,  at  all  adven- 
tures, take  up  the  Christian  profession,  when  they  never  as 
yet  understood  the  principles  of  Christianity,  and  so  they 
really  profess  they  know  not  what ;  as  if  the  name  Christ- 
ian were  a  name  of  nothing,  a  name  that  had  no  significa- 
tion, a  name  that  did  import  no  real  thing.  Those  that  can 
give  no  account  of  their  knowledge  of  principles,  and  yet 
will  be  Christians,  call  them.selves  Christians,  what  a  usur- 
pation is  this  !  How  groundlessly  and  presumptuously  do 
they  usurp  a  glorious  name  !  a  title  that  carries  with  it  a 
great  deal  of  glory !  and  I  would  have  you  understand  it 
so.  A  Christian  is  a  glorious  title,  and  they  will  be  made 
to  understand  it  to  be  so  another  day,  who  have  usurped 
it  they  know  not  why,  who  have  profaned  it,  and  could 
never  justify  the  pretence.  It  is  a  far  greater  presumption 
than  for  any  man  to  call  himself  king  or  emperor,  who  i.s 
a  mean  peasant,  an  ordinary  fellow,  and  can  have  no  .such 
pretence.  "  I  will  bring  them  to  worship  at  thy  feet  fit  is 
spoken  to  the  Philadelphian  church.  Rev.  iii.  9.)  who  say 
they  are  Jews  and  are  not,  but  do  lie."  For  a  man  to 
take  up  a  profession  that  is  a  mere  lie,  what  a  presumption 


Lect.  I. 


INTRODUCTION. 


1055 


is  it !  a  man  to  call  himself  a  Christian!  But  he  lies,  and 
must  do  so  upon  one  account,  it'  he  live  in  the  continual 
violation  of  the  Christian  precepts,  and  upon  another,  if 
he  understand  nothing  of  the  Christian  principles.  It  is  a 
lie ;  it  is  to  suppose  that  Christian  is  a  name  without  a 
meaning,  a  name  that  means  nothing.     And, 

4.  We  may  collect  hence,  that  it  is  very  stupid  folly  for 
men  to  live  all  their  days  under  this  profession,  without 
ever  concerning  themselves  to  understand  the  principles  of 
Christianity.  It  is  very  presumptuous  rashness  to  take  up 
that  prolession,  when  a  man  will  commence  Christian  all 
of  a  sudden  without  ever  having  understood  its  principles. 
But  it  is  far  more  stupid  folly  if  a  man  will,  all  his  days, 
live  under  the  Christian  profession  in  continued  ignorance 
of  the  principles  of  the  Christian  religion.  How  ridiculous 
doth  that  man  make  himself  that  will  all  his  time  go  under 
the  name  of  a  merchant,  and  yet  never  understand  any 
thing  of  merchandise  I  or  if  a  man  will  be  called  a  philo- 
sopher, when  every  one  that  knows  him,  knows  that  he 
understands  not  any  of  the  principles  of  philosophy  !  But, 

5.  It  is  of  so  great  importance  to  understand  well  the 

?rinciples  of  Christian  religion,  that  they  need  to  be  taught, 
s  there  so  great  weight  laid  upon  the  teaching  of  them  1 
are  they  hereby  represented  to  us  to  be  matters  of  absolute 
necessity  1  then  by  the  importance  of  the  principles  judge 
ofihe  excellency  of  the  end  of  the  Christian  religion.  And 
so  consider.  Hath  God  thus  brought  it  about  that  we  should 
be  all  of  us  in  one  degree  or  other  under  the  Christian  in- 
stitution '!  What  is  it  for  ?  That  which  hath  so  very  im- 
portant principles  must  have  a  proportionable  end.  Then 
let  us  see  what  that  is.  Religion  is  a  thing  that  terminates 
upon  eternity,  that  runs  into  another  world  :  they  therefore 
that  are  under  the  Christian  institution  (as  we  all  are  to  be 
in  the  church  of  God  while  we  are  here  in  the  world)  are 
to  look  upon  themselves  as  so  many  candidates  for  the 
blessed  eternity.  Here  in  this  world  we  are  training  up 
for  heaven,  for  everlasting  glory ;  and  heretipon  are  the 
principles  of  religion,  of  the  oracles  of  God,  represented 
as  the  most  important  things,  that  have  their  hnal  and  de- 
terminate reference  to  another  world,  the  glories  of  the 
heavenly  and  eternal  state.  This  were  a  great  thought  for 
us  to  carry  about  with  us,  when.soever  we  are  under  Gos- 
pel teaching,  to  think  that  God  hath  provided  and  taken 
care  that  I  should  be  trained  up  for  heaven  and  fitted  for 
the  eternal  kingdom,  and  for  an  everlasting  abode  in  that 
ibie.ssed  glorious  stale.  And  when  you  are  training  up  your 
child,  oh  !  how  great  a  thing  is  it  to  be  training  it  up  in  the 
knowledge  of  God  !  for  there  are  some  steps  that  must  be 
taken  with  it,  to  make  it  meet  for  partaking  "  of  the  inhe- 
ritance of  the  saints  in  light."  You  know  there  is  great 
care  taken  about  the  education  of  great  heirs.  The  very 
children  of  the  church  are  God's  children.  He  calls  them 
so,  (Ezekiel  xvi.  20,  21.)  "  Is  this  a  small  matter  that  thou 
bast  slain  my  children  V  speaking  of  Jewish  parents  mak- 
ing their  children  pa.ss  through  the  fire  to  Moloch.  In  the 
degenerate  stale  of  that  church  and  people,  he  calls  them 
his  children.  Now  I  say,  great  care  is  wont  to  be  taken  in 
the  education  of  great  heirs.  Those  that  are  the  children 
of  God  and  are  really  so,  if  children  they  are  also  heirs  ; 
ind  they  are  begotten  to  a  lively  hope,  to  an  inheritance 
that  is  incorruptible  and  undetiled.  And  they  are,  by  "the 
sincere  milk  of  the  word"  which  they  receive  from  time 
to  time,  to  grow  up  to  a  fitness  and  capacity  to  partake  of 
that  inheritance.  We  should  never  think  of  the  principles 
of  the  Christian  religion,  but  it  should  put  us  in  mind  of 
the  end  of  it,  and  what  it  refers  to.     And  yet  again, 

6.  We  may  further  learn  from  hence,  that  since  there  is 
such  need  that  such  principlesshould  be  taught,  men  should 
take  heed  of  neglecting,  and  much  more  of  opposing,  any 
fit  methods  wherein  they  may  be  taught.  And  why  do 
they  sol  Why,  they  think  themselves  too  wise  to  learn, 
they  understand  too  much  already  to  need  being  taught. 
But  while  they  account  themselves  so  very  wise,  see  how 
the  Spirit  of  God  counts  them,  what  notion  they  pass  un- 
der with  him ;  "  Fools  despise  instruction,"  Prov.  i.  7. 
And  that  is  certainly  a  very  il!  character,  that  the  contempt 
of  instruction  brings  upon  persons:  they  think  themselves 
wise,  and  God  thinks  ihem  fools  ;  and  certainly  his  judg- 
ment is  the  most  discerning  and  true:  and  as  it  draws  on 
3  bad  character,  so  it  is  very  likely  to  draw  on  a  bad  end 


and  issue.  To  hate  instruction  is  to  hate  knowledge;  and 
he  is  said  to  love  knowledge  that  loves  instruction,  Prov. 
xii.  1.  But  to  be  brought  in  under  the  notion  of  a  hater 
of  knowledge,  divine  knowledge,  oh !  how  dreadful  a 
thing  is  that !  "  They  shall  call  but  I  will  not  answer,  they 
shall  seek  me  early  but  they  shall  not  find  me."  Why, 
what  is  the  matter  ?  what  is  all  that  resolved  into  which 
you  read  to  that  purpose  in  the  1st  chapter  of  Proverbs  1 
Why  in  the  29th  verse  it  is  said.  Because  they  hated  know- 
ledge and  would  not  choo.sethefear  of  theL.ord  ■,  therefore 
he  would  be  deaf  to  all  their  cries  and  importunities,  when 
destruction  was  coming  upon  them  as  a  whirlwind.  Why 
is  God  so  inexorable  towards  them  ?  Because  they  hated 
knowledge,  they  would  not  endeavour  to  learn.     And, 

7.  Lastly,  If  there  be  so  absolute  a  necessity  of  being 
taught  such  principles  of  religion,  or  such  "  Oracles  of 
God,"  there  surely  ought  to  be  a  very  peculiartemper  and 
di.sposition  of  .spirit  in  order  to  learning.  And  that  I  would 
have  you  to  take  an  account  of  in  a  iew  heads  which  1 
shall  only  name.  We  are  all  to  be  learners  here  in  this 
world,  we  must  learn  as  long  as  we  live.  And  if  it  be  of 
so  absolute  necessity  that  we  learn  such  things,  we  should, 
(I.)  Apply  ourselves  to  them  with  very  great  reverence, 
for  they  are  "  the  oracles  of  God"  that  we  have  to  do  wuh  ; 
it  is  something  sacred  and  divine,  that  we  are  conversant 
and  taken  up  about.  When  any  thing  of  these  oracles  was 
to  be  first  given  in  writing,  though  it  was  but  a  little,  to  a 
peculiar  and  select  people  of  his,  we  see  what  an  awl'ul 
business  was  made  of  it.  God  comes  down  ;  manifests  his 
glorious  presence  in  the  mountain  that  he  had  selected  for 
that  purpose ;  the  people  are  there  assembled  and  cast  about 
the  foot  of  the  mountain ;  the  mountain  is  enclosed,  and 
they  are  forbidden,  on  pain  of  death,  to  approach  the  bor- 
ders; "Touch  not  the  borders;  for  whosoever  toucheth 
them  shall  die,"  Exod.  xix.  20,  21.  In  that  assembly  of 
that  people,  on  purpose  to  hear  the  divine  oracles  that  were 
to  be  preached  among  them,  there  was  a  glorious  revela- 
tion that  came  from  heaven.  And  do  we  think  the  Gospel 
revelation  that  we  have  is  less  glorious  ?  No,  saith  the 
apostle,  "  The  glory  wherewith  the  law  was  given  upon 
mount  Sinai,  was  no  glory  in  comparison  with  this  glory 
that  so  much  excels."  Oh  !  we  should  be  learners  with 
the  greatest  reverence  imaginable,  as  having  from  time  to 
time  the  divine  oracles  to  be  opened  among  us.  Here  is 
the  most  glorious  appearance  of  God.  When  there  was 
comparatively  an  unspeakably  less  appearance  even  than 
that  on  mount  Sinai,  that  is,  when  some  of  the  Divine 
glory  shone  in  one  bush,  it  is  charged  upon  Moses  (lo 
strike  his  mind  with  a  due  awe)  presently  lo  put  ofT  his 
shoes.  This  was  to  be  significant  lo  us,  with  what  great 
and  profound  reverence  we  are  to  have  our  .souls  impress- 
ed and  possessed  upon  an  appearance  of  God  ;  and  these 
are  the  brightest  and  most  glorious  appearances,  in  the 
kind,  that  we  know  above  any  besides. 

(2.)  We  should  apply  ourselves  to  learn  the  things  of 
the  kingdom  of  God  with  very  deep  humility ;  with  a  most 
humble  sense  of  our  own  ignorance,  and  that  we  know  .so 
little.  "  He  that  thinks  he  knows  any  thing,  knows  no- 
thing as  he  ought  to  know,"  saith  the  apostle.  And  no- 
thing was  a  more  ignominious  brand  upon  a  sort  of  men 
that  did  start  up  early  in  the  Christian  church,  that  affiect- 
ed  to  be  called  by  the  name  of  gnostic,  than  that  they  .so 
much  valued  themselves  upon  that  knowledge  lo  which 
they  pretended,  and  but  pretended;  as  that  name  did  sig- 
nify. Whether  they  were  .so  soon  called  by  that  name,  as 
some  imagine,  is  a  matter  of  doubt,  but  the  genius  and  spi- 
rit of  the  men  undoubtedly  appeared  early  ;  and  many  pa.s- 
sages  in  the  epistles  of  the  apostles  have  a  direct  reference 
thereunto,  as  particularly  that,  (1  Cor.  viii.  2.)  "  Know- 
ledge puffeth  up,  but  love  edifieth."  But  (I  say)  it  was 
the  ignominy  and  reproach  of  that  sort  of  men,  that  they 
did  so  highly  glory  in  an  airy  kind  of  knowledge,  that  they 
were  never  the  betterfor,  nay,  that  made  them  undonbicdly 
upon  the  whole  matter  much  worse  men  :  it  doth  always 
so  where  there  is  not  great  humility,  which  doth  accom- 
pany and  go  with  knowledge.  That  is,  they  who  are  learn- 
ers, ought  to  consider  themselves  as  such,  as  we  must  all 
of  us  always  be  while  we  are  here  in  this  world,  such  as 
"  know  but  in  part."  Here  we  are  to  have  very  self-dimi- 
nishing thoughts  of  our  own  knowledge.    Surely  it  is  but 


1056 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD, 


Part  I. 


little  that  we  know,  as  we  find  Agur  speaks  concerning 
himself;  "  I  am  more  brutish  than  any  man,  and  have  not 
the  understanding  of  a  man."  And  so  the  Psalmist  speaks 
of  himself,  (Psal.  Ixxiii.)  "  So  foolish  was  I  and  ignorant ; 
I  was  as  a  beast  before  thee."  Such  diminishing  thoughts 
it  becomes  us  to  have  of  ourselves,  as  to  look  upon  our- 
selves under  such  a  self-despising  notion,  (as  I  may  so 
speak,)  that  while  we  are  here  we  are  but  in  a  state  of 
learners,  and  must  be  so  as  long  as  we  are  in  this  earthly 
state.     But  then, 

(3.)  We  should  be  learners  still  with  fervent  desire  of 
learning  more  and  more ;  and  this  agrees  well  with  an 
humble  sense  of  our  yet  knowing  so  very  little.  It  hath 
always  been  mentioned  concerning  one  eminent  heathen, 
as  an  honourable  character  he  went  under,  that  he  was 
kiiown  by  that  motto,  "  Hoc  tantum  scio,  me  nihil  scire:" 
this  only  I  know,  that  I  know  nothing  :  though  he  was  one 
of  the  greatest  and  most  learned  men  of  his  age.  If  there 
be  a  sincere  desire  of  increasing  knowledge,  nothing  bet- 
ter agrees  with  it  than  such  a  sense  as  this,  Alas  !  it  is  lit- 
tle I  know,  and  I  am  to  be  still  aiming  to  know  more  and 
more,  in  reference  to  things  wherein  I  am  .so  much  con- 
cerned. "  I  opened  my  mouth  and  panted,"  saith  the 
Psalmist,  "for  I  longed  for  thy  commandments,"  Psal. 
cxix.  131.  We  are  to  be  continually  desiring  that  which 
is  to  be  the  means  of  our  growth  in  knowledge.  "  As 
new-born  babes  desire  the  sincere  milk  of  the  word  that 
ye  may  grow  thereby:"  and  these  principles  are  called 
"  milk,"  as  you  .see  in  the  close  of  this  5th  chap,  of  the 
epistle  to  the  Hebrews,  where  the  text  is. 

(4.)  It  ought  to  be  with  a  continued  pleasant  savour  and 
relish  of  divine  knowledge,  that  we  should  be  driving  the 
design  to  increase ;  to  increase  and  grov/  in  it.  "Grow 
in  the  grace  and  in  the  knowledge  of  our  Lord  and  Sa- 
viour Jesus  Christ;"  labour  to  have  a  continual  intermix- 
ture of  grace  with  knowledge  that  may  give  it  a  pleasant 
savour.  There  is  very  little  delight  in  dry  notions  that 
never  influence  a  man's  heart.  "  When  wisdom  enters 
into  the  heart,  and  knowledge  is  pleasant  unto  the  soul," 
(saith  the  wise  man,)  "then  understanding  shall  preserve 
thee,  discretion  shall  lead  thee."  Knowledge  doth  its  office 
effectually,  to  guide  and  lead  us  in  our  way,  when  once  it 
becomes  of  a  grateful  taste  and  relish  to  our  souls ;  if  it 
be  taken  and  digested,  and  we  relish  a  sweetness  and 
pleasantness  in  it,  then  it  will  have  power  to  do  its  work, 
that  is,  to  be  our  guide  and  director  in  our  way  and  course, 
as  you  have  it,  Prov.  ii.  10.     And  then, 

(5.)  It  ought  to  be  with  continual  gratitude,  adoring 
and  ble.ssing  God  that  he  makes  any  of  his  light  to  shine 
in  this  dark  world  ;  especially  that  it  should  shine  to  any 
of  us;  that  we  have  this  "sure  word  of  prophecy"  put 
into  our  hands  that  makes  up  the  "  Oracles  of  God"  in  an 
eminent  .sen.se  ;  "  till  the  day  dawn  and  the  day-star  arise 
in  our  hearts."     And, 

(6.)  Lastly,  It  must  be  (or  else  we  do  nothing)  with  a 
serious  design  of  getting  a  holy  impression  in  our  hearts 
by  the  truth  we  know,  or  else  all  is  lost.  There  are  too 
many,  (the  Lord  knows,)  that  if  they  take  pleasure  in 
knowing,  and  increasing  knowledge,  they  do  yet  know 
but  for  the  knowledge'  sake,  and  aim  no  further.  It  is  a 
fine  thing  to  know  much,  to  understand  more  than  one's 
neighbour,  more  than  such  and  such  ;  and  .^o  be  able  su- 
perciliously to  look  down  upon  them  as  comparatively  very 
ignorant.  But  to  know  on  purpose  that  I  may  be  accord- 
ingly and  do  accordingly,  is  the  true  end  of  Christian 
knowledge.  "  I  desire  to  know  more  that  I  may  have  a 
better  heart,  and  that  1  may  be  able  to  love  God  more  ;  that 
I  may  be  more  like  God,  more  filled  to  serve  him,  and 
walk  with  him  in  this  world  and  enjoy  him  in  the  next:" 
if  this  be  not  the  design  we  drive  at,  in  aiming  to  know,  in 
all  our  desire  of  knowing  much  of  the  things  of  God  and 
Christian  religion,  we  do  but  labour  for  the  wind,  and 
shall  at  length  reap  the  whirlwind.  In  what  a  transport 
is  the  apostle  (in  that  Phil,  iii.)  in  the  thoughts  and  esti- 
mates that  he  expresseth  there  of  the  knowledge  of  Christ, 
"  I  count  all  things  loss  and  dross  and  dung  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus  my  Lord!"  Well, 

*  Preached  December  5tli,  1690.— The  preceding  discourse  was,  doulitlesB, 
preai^hed  in  two  Lectures,  but  the  division,  and  the  tune  when  the  second  was 
delivered,  are  nut  noticed  in  the  manuscript.    EdiL 


but  what  sort  of  knowledge  was  it  he  aimed  at  ?  See  what 
it  was  in  what  follows,  such  a  knowledge  as  by  which  he 
might  be  transformed  into  his  likeness,  whereby  he  might 
be  conformable  to  his  death  and  to  his  resurrection,  such 
a  knowledge  as  to  have  the  image  impressed  by  it  of  a 
crucified  and  glorified  Jesus.  And  no  other  knowledge 
would  serve  his  turn,  "  I  count  all  things  but  loss  and  dross 
and  dung  in  comparison  of  the  knowledge  of  Jesus  Christ 
my  Lord,"  so  to  "  know  him"  as  to  "  be  found  in  him,"  as 
to  have  "  the  fellowship  of  his  sufierings  and  the  power 
of  his  death,"  and  to  attain  with  him  the  resurrection 
from  the  dead. 

And  I  desire  in  the  close  of  this  discourse  to  leave  this 
with  you.  It  is  a  dreadful  thing  to  trifle  with  sacred  mat- 
ters. If  at  any  time  we  open  this  book,  or  any  thing  out 
of  it  be  opened  to  us,  and  we  have  not  that  serious  design 
before  our  eyes  and  upon  our  hearts,  that  we  would  know 
more  of  divine  things,  that  we  may  be  made  more  like  God, 
and  be  more  fitted  for  his  service  and  communion  both 
here  and  hereafter,  we  shall  befound  guilty  of  trifling  with 
that  which  is  sacred:  and  though  in  this  world  the  punish- 
ment may  not  be  so  visibly  severe,  yet  the  guilt  is  undoubt- 
edly great  with  (and  indeed  incomparably  greater  than) 
what  Uzzah  lay  under  when  he  rashly  laid  hold  on  the 
ark,  and  the  Bethshemites,  when  they  opened  and  would 
be  curiously  prying  into  it.  And  what,  do  we  therefore 
make  light  of  God,  and  the  sacred  things  of  God,  because 
in  the  Gospel  days  there  are  not  .so  terrible  examples  set 
in  view  belbre  our  eyes'!  But  if  we  look  into  the  great 
mysteries  of  the  Divine  kingdom,  with  a  slight  mind  and 
a  vain  heart,  without  any  serious  design  of  the  same  thing 
that  these  discoveries,  these  truths,  these  doctrines  that  are 
brought  to  our  knowledge  are  designed  for,  we  are  all  that 
while  deserving  that,  which  will  be  worse  in  the  issue  and 
end,  than  to  have  the  name  put  upon  the  place  '^  Perez- 
Uzzah,  the  breach  that  Uzzah  inade,"  and  it  will  be  a  more 
dreadful  thing  than  if  he  did  signalize  the  place  by  a  ter- 
rible stroke  from  heaven  upon  us.  When  a  man  meddleth 
with  the  great  things  of  God,  and  can  give  no  account  for 
what,  but  only  to  satisfy  his  own  curiosity,  and  the  idle 
fancy  of  a  vain  mind  ;  this  will  have  the  sad  issue.  But 
let  it  be  for  this,  and  my  heart  bear  me  record  that  it  is  for 
this,  that  I  may  become  a  serious,  holy,  knowing  Chris- 
tian, a  useful  Christian  ;  that  I  may  live  up  to  Christiani- 
ty through  the  whole  of  my  course  while  I  am  here  upon 
earth,  and  then  shall  I  be  fitted  at  length  for  the  heavenly 
inheritance  with  the  saints  in  light,  who  shall  possess  that 
glorious  inheritance. 

Our  next  great  work  will  be  to  fall  upon  the  first  prin- 
ciple, the  very  first  of  these  principles,  that  which  is  the 
principal  of  principles  ;  and  that  is  concerning  the  Deity ; 
the  deepest  foundation  of  all  our  religion. 


LECTURE  III." 


Romans  i.  20. 

For  the  invisible  things  of  him  from  the  creation  of  the 
world  are  clearly  seen,  being  understood  by  the  things  that 
are  made,  even  his  eternal  power  and  Godliead;  so  that 
they  are  without  excuse. 

Oc'R  business  (as  we  have  proposed,  you  know)  is,  with 
God's  gracious  assistance,  to  open  to  you  the  principles 
of  religion.  Christian  religion  (which  we  finally  intend) 
is  founded  in  natural  ;  and  the  principles  of  the  former 
must  be  understood,  therefore,  to  comprehend  the  latter,  as 
things  at  least  necessarily  pre-supposed  unto  the  doctrine 
of  Christ.  Now  it  being  our  design,  in  the  general,  to  open 
to  you  the  principles  that  do  any  way  belong  to  that  doc- 
trine, we  chose  (as  it  is  most  fit)  to  begin  with  Him  who  is 
the  beginning  of  all,  the  principle  that  is  most  firstly  first, 
jirimo  primuni,  as  they  use  to  speak.  Such  is  the  Deity, 
whether  we  speak  of  principles  of  being  or  of  knowledge; 
for  there  is  no  being  that  depends  not  upon  the  Divine 


Lbct.  III. 


THE  EXISTENCE  OP  GOD. 


1057 


Being,  and  no  knowledge,  rightly  so  called,  which  some 
way  or  other  depends  not  upon  divine  knowledge.  He  is 
not  only  the  first  being,  but  the  first  and  primary  known, 
the  primum  esse  and  the  privmm  cogrioscibUCj  as  he  is  justly 
to  be  reckoned. 

Now  this  text  shows  us  the  true  method  of  arriving  to 
the  knowledge  of  him,  the  unmade  Being,  by  the  things 
that  are  made ;  and  not  only  to  the  certainty  of  his  exist- 
ence, but  of  the  excellency  of  his  nature ;  both  discover- 
able by  the  same  light,  by  the  same  evidencing  mediums, 
which  that  you  may  see,  let  us  view  the  contents  of  this 
text  briefly.    We  have  in  it, 

First,  What  is  revealed  concerning  God,  expressed/rs« 
of  all  more  indefinitely,  "  the  invisible  things  of  him." 
This  must  not  be  understood  distinctively,  as  if  some 
things  of  God  were  visible  and  some  invisible ;  that  is,  of 
things  belonging  to  the  Divine  nature ;  but  it  must  be  un- 
derstood adversatively,  that  is,  though  they  are  invisible, 
and  notwithstanding  their  invisibility,  they  are  yet  clearly 
demonstrable  by  the  things  that  are  made.  And  then, 
secondly,  they  are  declared  to  us  more  expressly,  first,  in 
one  great  instance  of  his  eternal  power,  the  effects  whereof 
we  see  (as  is  here  said)  in  the  things  that  are  made.  But 
the  cause  itself  is  still  invisible.  And  this  is  most  fitly  in- 
stanced in  reference  to  the  creature  and  the  creation,  which 
is  said  to  be  demonstrative  thereof  All  this  vast  creation, 
with  that  great  variety  of  creatures  that  do  compose  and 
make  it  up,  having  lain  in  that,  as  in  the  pregnant  womb 
thereof,  from  all  eternity ;  out  of  which  it  is  at  length  pro- 
duced by  it  as  its  mighty  creative  cause.  And  then, 
secondly,  besides  this  instance  of  one  peculiar  excellency 
of  the  Divine  Being,  (his  eternal  power,)  to  save  a  long 
and  a  particular  enumeration,  all  the  rest  of  the  divine  ex- 
cellencies are  summed  up  in  that  one  expression,  "  God- 
head :"  his  eternal  power  and  Godhead,  comprehending  all 
his  other  excellencies  and  perfections  besides.  This  is  the 
first  thing  we  have  to  note  to  you  from  the  text — what  is 
revealed  concerning  God,  even  the  invisible  things  of  him, 
particularly  his  eternal  power,  the  immediate  cause  of  all 
things,  and  his  Godhead,  which  comprehends  all  his  excel- 
lencies together.    And, 

Secondly,  We  have  to  consider  here  the  revelation 
hereof,  these  things  "are  clearly  seen,"  seen,  and  cUarhj 
seen.  This  indeed  looks  like  a  riddle ;  invisible  things 
seen  I  and  clearly  seen !  things  are  seen  that  are  invisible, 
or  that  cannot  be  seen!  But  the  next  words  solve  it,  "be- 
ing understood  by  the  things  that  are  made."  Seen  !  How 
are  they  seen  1  Not  occularly,  but  intellectually ;  they  are 
seen  a.s  being  understood.  "They  are  seen  by  the  eye  of 
the  mind,  though  they  cannot  be  seen  by  the  bodily  eye, 
God,  and  every  thing  belonging  to  the  nature  of  God,  be- 
ing in  that  respect  by  the  excellency  thereof  invisible.  But 
it  may  be  said,  How  are  they  so  seen  and  clearly  seen  by 
the  ininds  and  understandings  of  men  1  when  the  coni- 
plaint  is  concerning  men  generally,  even  in  the  very  con- 
text, "  their  foolish  hearts  are  darkened,"  and  "  the  light 
shineth  in  darkness,  and  the  darkness  comprehendelh  it 
not;"  as  it  is  in  the  beginning  of  John's  Gospel.  How 
then  are  they  intellectually  seenl  Why  nothing  is  more 
usual  than  to  express  a  matter  of  right  (where  that  right  is 
most  evident)  by  matter  of  fact,  and  by  such  forms  of 
speech  as  signify  the  fact.  "No  man  liveth  to  himself;" 
that  is,  no  man  should.  It  is  so  plain  a  case  that  no  man 
should  live  to  himself,  that  when  the  design  is  to  speak 
the  reason  of  the  thing,  this  is  the  expression  of  it,  "no 
man  liveth  to  himself,"  that  is,  is  allowed  to  do  so;  and 
indeed  in  common  language  it  is  usual  to  express  the  pas- 
sive future  by  the  present  or  the  preterit,  as  we  say,  rir 
spectatiis,  for  vir  spectabilis,  or  sptdandus;  erne  that  is  very 
■much  regarded,  for  one  that  mght  to  be  or  deserves  to  be  so. 
And  a  thing  that  we  say  is  indubilale  fidei ,  o(  undoubted 
faith  and  certainty;  we  mean  by  it  indvbitante,  that  ought 
not  to  be  doubted,  or  that  there  is  no  reason  why  it  should 
be  doubted.  So  "  clearly  seen"  here,  is  clearly  to  be  seen 
and  understood,  that  is,  such  as  might  be  understood,  that 
ought  to  be  understood,  and  there  is  no  reason  why  they 
are  not  tmderstood,  but  because  men  will  not  understand; 
shut  their  eyes  and  are  willingly  blind  and  ignorant,  "not 
liking"  (as  it  is  afterwards  expressed  in  the  context)  "  to 
retain  God  in  their  knowledge."    Or,  there  are  here  things 


so  clearly  to  be  vmderstood,  that  they  are  manifestly  left 
(as  the  close  of  this  verse  i.s)  without  all  excuse  who  un- 
derstand them  not.  And  upon  that  account,  in  the  words 
presently  following,  "  that  which  may  be  known,"  (so  we 
read  it,)  the  expression  is,  that  which  is  known  of  God  ; 
but  the  meaning  is,  that  which  may  be  known  of  God,  as 
we  translate  it.     Then, 

Thirdly,  We  are  to  consider  the  evidencing  medium  in 
the  text,  "by  the  things  that  are  made  ;"  the  made  things 
that  are  visible,  are  clearly  demonstrative  of  their  unmade 
Cau.'^e,  of  the  excellency  of  the  power  and  Godhead  of  that 
invisible  Being  who  is  the  unmade  Maker  of  them.    And, 

Fourthly,  You  have  the  constancy  and  conlinuedness 
of  this  concealment  and  revelation,  "from  the  creation  of 
the  world."  It  is  not  £«,  out  of,  but  airo,  from  ;  and  notes 
the  term  of  time  and  not  casualty,  which  is  expressed  in 
the  other  phrase  of  speech  we  noted  to  you  before,  "the 
things  that  are  made."  But  all  along,  ever  since  the  world 
began,  ever  since  there  was  a  world  in  being,  the  invisible 
things  of  God,  his  eternal  power  and  Godhead,  they  have 
been  concealed  and  revealed;  concealed  in  one  respect, 
that  is,  ihey  have  been  invisible  to  mortal  eyes;  and  re- 
vealed in  another  respect,  that  is,  have  been  visible  to 
mortal  minds.     And  then  you  have. 

Fifthly,  In  the  last  place,  (which  will  be  fit  to  be  con- 
sidered as  the  use  of  all,)  the  inexcusableness  of  those  that 
receive  not  this  revelation;  so  that  they  are  without  ex- 
cuse, that  do  not  acknowledge  and  adore  the  invisible 
Godhead,  so  demonstrating  himself  by  the  things  that  are 
made. 

As  to  what  we  intend,  you  may  take  the  ground  of  the 
whole  discourse  from  this  scripture  thus. 

That  the  sundry  excellencies  of  the  Divine  Being,  all- 
comprehending  Godhead,  are  clearly  demonstrable  by  the 
things  that  are  made.  And  you  may  take  in  (as  that  which 
gives  the  greater  lustre  to  the  truth)  that  which  is  put  ad- 
versatively, if  you  please,  notwithstanding  their  invisibility 
in  themselves. 

In  speaking  to  this,  these  two  things  are  principally  to 
be  insisted  on : 

I.  They  show  you  what  the  Godhead  comprehends,  as 
far  as  is  needful  or  possible  unto  us,  or  what  are  the  ex- 
cellencies that  belong  to  the  nature  of  God.     And  then, 

II.  To  show  how  these  are  demonstrable  of  him  by  the 
things  that  are  made. 

I  shall  not  dispute  the  reasonableness  of  that  method  in 
speaking  to  other  subjects,  first  to  inquire  about  the  a7i  sit, 
and  then  about  the  quod  sit,  or  rather  the  (juid  sit ;  to  in- 
quire first  whether  such  a  thing  be,  and  then  to  inquire 
what  it  is.  There  may,  indeed,  as  to  some  confused  know- 
ledge of  a  thing,  be  an  inquiry  concerning  its  existence, 
and  afterwards  a  descent  made  to  inquire  more  particularly 
into  its  precise  nature.  But  simply  speaking,  it  would  be 
the  most  absurd  thing  in  the  world  to  inquire  first  whether 
this  or  that  be,  before  there  is  any  apprehension  at  all  what 
it  is  ;  for  then  we  inquire  about  a  shadow  ;  and  neither  he 
that  demonstrates,  nor  he  to  whom  the  demonstration  is 
made,  can  do  other  than  beat  the  air  ;  the  one  understands 
not  himself,  nor  can  the  other  understand  what  he  goes 
about.  But  it  would  be  much  more  absurd  in  this  case, 
to  follow  such  a  method  as  that,  because,  by  universal  con- 
sent, the  Divine  nature  includes  existence  in  it,  which 
some  therefore  rely  upon  as  sufficient  demonstration  of  the 
existence  of  God,  that  is,  that  his  very  idea  doth  include 
existence,  so  that  it  is  impossible  to  conceive  of  the  Divine 
Being,  but  we  must  conceive  of  it  as  existing,  inasmuch  as 
the  very  idea  and  notion  of  it  is  inclusive  of  all  perfections, 
whereof  existence  cannot  be  but  one,  and  a  very  funda- 
mental one,  too,  to  all  the  rest.  And  therefore  it  must  be 
a  manifest  contradiction,  so  much  as  but  to  suppo.se,  that 
the  most  perfect  Being  must  not  exist,  because  a  possibility 
of  not  existing  is  a  very  great  and  manifest  imperfection. 

But  that  is  not  the  method  of  demonstration  which  I 
choose,  but  that  which  the  text  lays  before  us,  that  is,  to 
demonstrate  by  thai  which  is  made,  both  the  certainty  of 
God's  existence,  and  the  excellency  of  his  nature.  But 
the  latter  we  must  have  .some  understanding  of  first,  other- 
wise neither  do  I  nor  you  know  what  we  are  doing,  if  we 
have  no  apprehension  among  us,  who  or  what  a  one  he  is, 
whose  existence  we  speak  of. 


toss 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


I.  This  therefore  comes  to  be  considered  and  inquired 
into,  what  excellencies  we  must  suppose  the  Godhead  or 
Divine  nature  (which  is  all  one)  doth  comprehend.  And 
here  it  must  be  acknowledged,  we  enter  into  a  vast  and 
most  profound  abyss ;  and  you  and  I  have  all  of  us  great 
reason  to  apprehend  our  need  of  much  forgiveness,  that 
after  so  great  opportunity  as  we  have  had  to  learn  better, 
■we  understand  and  know  little  yet  of  what  we  are  to  speak 
and  hear  of;  and  we  have  great  need  to  supplicate  and  look 
up,  that  we  may  be  enabled  to  speak  and  hear  worthily 
concerning  the  blessed  and  eternal  God,  emd  to  speak 
things  of  him  fit  to  be  spoken,  and  to  hear  them  as  it  is 
fit  to"  hear  such  things. 

Why,  in  general  it  is  certain  the  name  of  God  doth  im- 
port a  being  absolutely  perfect,  a  Being  comprehensive  of 
all  perfections. 

And  now  here  it  may  be  said,  This  throws  us  into  a  sort 
of  despair;  for  certainly  a  Being  comprehensive  of  all 
perfections,  must  be  to  us  altogether  incomprehensible ; 
we  can  never  comprehend  what  doth  itself  comprehend 
all  things. 

I  answer.  Very  true  indeed  :  and  yet  there  is  a  know- 
ledge of  this  incomprehensible  and  all-comprehending 
Being,  which  is  necessary  as  our  first  step,  not  only  in 
what  we  are  now  about,  but  in  reference  to  whatsoever  else 
we  have  to  go  about  to  do,  or  to  enjoy  in  all  time,  or  in  all 
eternity.  Bnt  to  relieve  our  thoughts  here  a  little,  you 
must  know  that  we  are  not  to  treat  of  this  incomprehensible 
and  all-comprehending  Being,  in  the  way  of  metaphysicians 
and  philo-sophers,  who  must  have  notions  of  things,  ideas 
of  ihera,  (it  is  that  which  they  profess  and  pretend  to,)  ad- 
equate to  the  things  themselves  whereof  they  treat ;  but 
our  business  is  to  speak  of  this  ever-blessed  Being  as  per- 
sons professing  religion  ;  not  as  philosophers,  but  as  reli- 
gionists; and  so  we  are  to  consider  him  as  the  object  of  our 
religion,  the  first  thing  to  be  considered  in  all  religion ;  and 
so  the  name  of  our  inquiry  comes  to  this.  Have  we  an  ob- 
ject for  our  religion,  yea  or  no  1  And  if  we  cannot  reach 
to  comprehend  (as  it  is  impossible  we  should)  all  that  doth 
belong  to  the  Godhead,  if  yet  we  can  reach  to  apprehend 
so  much  as  will  represent  and  recommend  him  to  us,  as  a 
worthy,  deserving  object  of  our  religion,  our  business  is 
done  :  that  is  what  we  design,  and  we  may  know  so  much 
concerning  him  as  to  know  him  to  be  a  fit  object,  or  worthy 
of  religion,  without  knowing  all  of  him,  which  is  impos- 
sible ;  and  if  it  were  possible  it  would  undeify  him.  He 
could  not  be  God  if  we  could  comprehend  him.  He  could 
not  be  a  Deity  if  a  finite  mind  were  comprehensive  of  him. 

And  that  you  may  a  little  understand  the  reasonable- 
ness of  what  I  now  say,  do  bat  consider  what  knowledge 
of  man  it  is  necessary  for  you  to  have  in  order  to  your 
conversing  with  men.  Is  it  not  possible  for  one  man  to 
converse  with  another,  without  having  a  full  and  entire 
knowledge  of  the  full  and  entire  guidity  (as  I  may  so  speak) 
of  human  nature  1  mu.st  a  man  know  all  the  properties  and 
attributes  of  human  nature,  or  he  cannot  converse  with 
men  1  I  hope  there  are  many  men  conver.se  one  with  an- 
other besides  philosophers.  And  so,  I  say,  it  is  equally 
possible  for  you  to  converse  with  God,  without  knowing 
every  thing  belonging  to  his  nature.  It  is  enough  in  order 
hereunto,  and  that  so  you  may  be  in  a  possibility  of  con- 
versing with  him  by  religion,  as  the  great  object  of  your 
religion  :  the  only  object  of  your  religion,  that  you  know 
him  to  be  more  perfect  than  any  thing  else,  or  all  things 
else,  though  you  do  not  fully  know  how  excellent  or  per- 
fect he  is,  or  ever  can.  But  this  our  conception  of  him  in 
the  general,  that  he  is  a  Being  absolutely  perfect,  or  uni- 
versally perfect,  must  comprehend  all  that  can  be  thought, 
and  all  that  can  be  said,  concerning  him.  Yet,  in  the 
mean  time,  this  is  too  general  to  denote  to  us  the  object  of 
our  religion.  We  must  have  more  particular  and  more 
distinct  thoughts  of  him  whom  we  are  to  worship,  to  whom 
we  are  to  pay  all  duty,  and  from  whom  we  are  to  expect 
all  felicity,  than  only  this  one  general  notion  doth  furnish 
us  with.  That  is,  that  he  is  one  that  is  universally  or  ab- 
solutely perfect;  we  must  neces.sarily  descend  and  come 
down  to  particulars  ;  and  think  what  particulars  are  ne- 
cessary to  constitute  and  make  up  for  us  the  object  of  our 
worship  and  religion.  And  so  you  may  take  this  more 
particular  (though  yet  short)  account. 


When  we  inquire,  What  doth  the  idea  or  notion  of  God 
include  1  what  are  we  to  conceive  of  the  nature  of  God, 
as  he  is  the  object  of  our  religion  1  we  must  have  such  a 
representation  of  him  as  this  in  our  minds  ;  that  he  is  an 
eternal,  self-subsisting  Being,  himself  unmade,  and  the  in- 
telligent and  free  Author  and  Original  of  every  thing  that 
IS  made.  Conceive  him  so,  and  you  have  before  you  the 
object  of  your  worship,  the  object  of  religion,  one  that  claims 
by  a  natural  right  that  you  fall  down  and  adore  him.  This 
IS  some  answer  to  the  former  of  these  inquiries, — What  we 
are  to  conceive  by  that  name  of  God  as  represented  and 
held  forth  to  us  under  that  name,  or  what  is  it  that  the 
Godhead  doth  comprehend,  so  far  as  is  answerable  to  our 
purpose,  that  is,  of  stating  before  you  an  object  of  religion. 

II.  And  now  the  second  thing  we  have  to  do,  is  to  de- 
mon.strale  all  this  concerning  God,  by  the  things  that  are 
made :  which  is  that  method  of  demonstration  that  the 
text  furnishes  us  with,  and  directs  us  unto.  If  such  a 
Being  as  this  doth  exist  in  reality,  have  actual  existence 
in  such  a  being,  or  he  doth  exist  such  and  as  .such,  then 
we  can  be  in  no  further  doubt,  whether  we  have  an  object 
of  worship,  an  object  of  religion,  yea  or  no.  But  now 
the  demonstration  of  the  existence  of  such  a  Being,  by 
things  that  are  made,  must  be  done  by  parts,  according  as 
there  are  parts  that  this  representation  of  the  object  of  re- 
ligion is  made  up  of;  and  so  we  shall  proceed  gradually 
part  by  part.     As, 

1.  We  have  this  to  demonstrate  to  you,  that  there  is  ex- 
isting an  ETERNAL  BEING,  that  was  of  itself,  depending  upon 
nothing  for  its  being  or  existence ;  and  this  we  have  to 
demonstrate  to  you  by  the  things  that  are  made  ;  that  is 
thus  :  though  that  eternal  Being  is  invisible  ;  you  see  him 
not  with  your  eyes;  it  is  a  being  of  too  high  an  excel- 
lency ever  to  be  seen  of  mortal  eyes,  or  by  the  eyes  of  the 
flesH,  or  by  external  sense  ;  yet  there  are  things  in  being 
that  are  visible,  and  of  the  existence  whereof  you  can  be 
sure.  You  are  sure  that  yourselves  are,  and  that  you  are 
some  of  the  things  that  are  made ;  for  you  very  well 
know,  that  you  began  to  be,  that  you  have  not  been  al- 
ways, and  that  you  have  been  but  a  little  while:  then,  I 
say,  from  that  which  you  may  be  sure  of,  that  it  is  a  being, 
you  may  be  likewise  sure,  there  is  an  eternal  Being  that 
was  from  everlasting  of  it.self  And  I  would  not  have 
you  herein  to  debase  your  own  minds  and  understandings, 
as  if  they  could  not  be  at  a  certainty  about  such  a  thing 
as  this,  though  the  matter  falls  not  under  the  sight  of  the 
eye.  As  to  what  is  to  be  inferred,  to  be  collected  and 
concluded,  it  would  be  too  great  a  debasement  of  human 
nature,  and  the  mind  and  spirit  of  a  man,  to  suppose  or 
imagine  that  this  mind  and  spirit  cannot  be  as  certain  of 
its  object,  as  external  sense  can  be  of  its  object.  You 
think  you  are  very  sure  of  what  you  see  with  your  eyes, 
and  you  have  reason  to  think  you  are  so :  and  yiou  are 
so.  But  I  would  have  you  to  apprehend  too,  that  you 
may  be  as  sure  of  something  that  you  only  know  with 
your  mind  as  you  can  be  of  any  thing  that  you  see  with 
your  eyes :  and  you  wrong  your  own  understandings  if 
you  will  not  think  the  one  sort  of  things  to  be  as  certain 
as  the  other  sort.  You  think  (for  instance)  we  are  all 
very  sure  that  we  see  one  another,  and  are  here  present 
together  at  this  time  :  you  see  me  and  I  see  you.  No  man 
but  will  think  this  a  very  absolute  certainty  of  what  falls 
under  sight.  But  let  me  appeal  to  you  now,  whether  you 
cannot  be  certain  of  something  thai  only  falls  under  the 
view  of  your  mind,  and  not  under  your  sight  at  all.  Are 
you  not  as  sure  that  two  and  two  make  four,  as  you  are 
that  you  and  I  see  one  another  1  the  one  as  an  object  of 
the  mind  only,  the  other  as  an  object  of  sense.  And  pray 
is  not  the  one  of  these  as  certain  as  the  other  t  Am  I  not 
as  certain  that  two  and  two  make  four,  as  that  we  see  one 
another  1  Have  you  not  as  much  .satisfaction  of  the  truth 
of  the  one  as  of  the  truth  of  the  other  1  Well,  that  being 
now  laid,  I  doubt  not  but  if  you  will  use  your  understand- 
ings, you  will  see  and  confess  that  you  are  as  certain,  that 
an  eternal  Being  is,  which  you  see  not,  as  you  are  that 
anv  being  is,  that  you  do  see. 

Why !  how  can  we  be  as  certain  1  vou  will  say. 

Why,  plainly  and  shortly  thus,  from  this  consequence. 
If  any  thing  is,  something  hath  always  been.  Do  but  con- 
sider and  weigh  in  your  own  minds  the  clearness  of  this 


Lect.  IV. 


THE  EXISTENCE  OF  GOD. 


1059 


consequence.  If  you  can  be  sure  that  somelhing  now  i.s, 
you  may  be  as  sure  that  something  hath  ever  been,  been 
from  eternity,  or  (which  is  all  one)  that  there  is  an  eternal 
Being.  Well,  but  how  will  this  consequence  be  made  out ! 
Why,  plainly,  by  taking  the  reverse  of  it.  Do  but  sup- 
pose with  yourselves  nothing  more  is;  then  the  manifest 
consequence  will  be,  that  to  eternity  nothing  can  ever  be, 
and  of  this  (if  you  will  think)  you  may  be  as  sure,  as  you 
can  of  this,  that  two  and  two  make  four.  That  is,  do  but 
lay  down  this,  and  suppose  it :  there  is  nothing  now  in  be- 
ing no  where,  or  any  where;  whatsoever  there  was,  there 
is  now  nothing  of  one  sort  or  another  in  being;  you  then 
may  be  sure,  that  to  all  eternity  nothing  can  ever  happen 
to  be:  for  nothing  can  spring  or  start  up  out  of  nothing 
into  being  of  itself.  Can  you  be  surer  of  any  thing  than 
of  this,  that  if  you  could  suppose  the  whole  universe  of 
being  not  to  be,  or  that  from  eternity  it  was  not,  to  all  eter- 
nity it  would  never  be,  it  could  never  be.  Then  how  plam 
a  consequence  is  this,  if  something  now  is,  something  hath 
always  been ;  if  there  be  any  being,  there  is  an  eternal 
Being.  For  if  there  had  been  any  time,  or  any  moment, 
in  all  conceivable  eternity,  wherein  there  was  nothing  in 
being,  nothing  had  ever  come  into  being,  or  could  possibly 
have  done  so.  This  then  is  the  first  step,  there  is  an 
ETEKNAL  Being,  and  nothing  can  be  plainer.    But  now, 


LECTURE  IV.* 

2.  We  come  in  the  next  place  to  prove  to  you  the  self- 
existence  of  such  a  Being.  There  is  such  a  Being  first,  and 
now  secondly,  that  eternal  Being  must  be  of  itself,  could 
no  other  way  be,  but  of  and  from  itself.  Now  here  you 
must  conjoin  these  two  things  in  your  own  thoughts,  that 
so  (as  you  will  see  in  the  sequel)  every  thing  that  is  thus 

E roved,  may  be  found  to  be  proved  of  one  and  the  same 
eing.  Now  then  it  is  evident,  that  this  eternal  Being  is 
the  first  of  all  beings,  there  can  be  nothing  before  it,  and 
therefore  it  cannot  have  its  existence  from  another,  there 
being  nothing  before  it,  from  whence  it  could  have  its  ex- 
istence, and  therefore  it  must  have  its  existence  from  itself; 
not  by  once  beginning  to  exist,  for  we  have  shown  already, 
it  is  impossible,  that  if  there  were  nothing  in  being,  anything 
should  of  itself  rise  up  out  of  nothing  into  being.  And 
therefore  this  is  such  a  Being,  as  must  be  understood  by 
the  excellency  of  its  own  nature,  to  have  been  always  in 
being  without  beginning,  and  so  it  will  appear  to  be  an 
eternal  Being  and  to  be  a  self-existing  Being  both  at  once ; 
or  (which  is  all  one)  a  necessary  Being,  a  Being  that  doth 
not  depend  upon  will  and  pleasure,  as  all  made  things  do. 
All  made  things  depend  upon  will  and  pleasure ;  "  for 
thy  plea-sure  they  are,  and  were  created.  But  the  un- 
made Being  must  needs  be  self-existent,  no  way  depend- 
ing upon  the  pleasure  of  another,  there  being  nothing  be- 
fore it,  and  so  (which  is  the  same  thing)  itself  necessarily 
existing,  as  that  excellency,  that  peculiar  excellency  of 
its  own  nature,  to  which  it  was  simply  repugnant  not  to 
exist.  And  so  for  the  same  reason,  if  there  have  been  an 
eternal  self-subsisting  Being,  there  must  be  still  an  eternal 
self-subsisting  Being,  for  it  is  upon  these  terms,  and  for 
that  reason,  for  which  it  was  impossible  to  it  ever  not  to 
be.  And  so  that  nature  which  he  is  pleased  to  assume  to 
himself  is  most  admirably  expressive  of  this  peculiarity 
of  his  nature,  "  I  jm  that  I  am,"  or  simply  "  I  am,"  Exod. 
iii.  14.  All  beings  besides  being  but  (as  it  were)  shadows 
of  being  in  comparison  of  this.    And 

3.  We  are  further  to  conceive  and  to  prove  concerning  this 
Being,  its  causation  of  all  things  else :  this  is  an  attribute 
of  the  Divine  Being,  as  it  is  itself  without  cause,  so  to  be 
the  Cause  of  every  thing.  Itself  unmade,  but  the  Maker 
of  all  things  that  are  made.  A  thing  the  blessed  God  doth 
justly  and  often  glory  in,  in  sundry  parts  of  Scripture: 
"  The  Maker  of  heaven  and  earth."  The  first  as  well  as 
the  last.  He  of  whom  and  from  whom  all  things  are  ; 
and  we  are  told  again  and  again  how,  in  the  beginning  of 
Genesis  and  the  beginning  of  the  Gospel  of  John,  anti  else- 

Freacbed  Dec.  lah,  1690. 


where,  to  wit,  by  a  word's  speaking.  He  spake  and  they 
were  made.  He  commanded  and  they  stood  forth.  That 
there  are  made  things  is  a  proof  to  us  that  he  was  their 
Maker.  A  made  thmg  and  a  maker  are  relatives  one  to 
another,  and  there  can  be  no  maker  of  that  which  was  of 
itself.  Whence  should  that  which  was  made  not  of  itself 
come,  but  from  that  being  that  was  of  itself? 

4.  We  must  conceive  and  may  clearly  prove  from  what 
is  made,  the  vast  power  of  the  Eternal  Being.  The  things 
that  are  made  prove  that  he  is  a  Being  of  the  greatest  con- 
ceivable power,  the  greatest  that  we  can  conceive,  and  in- 
deed unspeakably  greater  than  we  can  conceive.  This 
appears  in  that,  first,  he  halh  made  all  things  out  of  nothing : 
as  nothing  can  of  itself  arise  out  of  nothing,  so  it  is  the 
greatest  power  that  is  conceivable  to  bring  any  thing  out 
of  nothing :  if  all  the  contrivances  and  all  the  power  of 
this  world  were  put  together  to  bring  the  lea.st  thing  out 
of  nothing,  you  would  easily  apprehend  it  impossible  to 
all.  If  all  the  force  that  is  in  the  whole  earth,  and  even 
in  the  whole  creation,  should  be  exerted  together  to  bring 
a  grain  of  sand  out  of  nothing,  you  would  easily  appre- 
hend it  would  never  be,  and  therefore  how  vast  is  that 
power  of  this  Eternal  IJeing !  he  to  whom  the  eternal 
Godhead  belongs,  (as  the  text  speaks,)  to  bring  things  into 
being  that  were  not ;  that  were  nothing  immediately  before. 
But  then,  secondly,  consider  also  the  vasiness  of  the  crea- 
tion. To  bring  the  least  thing  out  of  nothing  must  require 
the  greatest  power,  but  to  bring  so  great  a  creation  as  this 
out  of  nothing,  is  that  which  doth  render  the  power  of  the 
Creator  both  perspicuous  and  admirable  at  once.  To  have 
such  a  frame  of  things  as  we  behold  with  our  eyes  from 
day  to  day  made  to  rise  up  out  of  nothing,  and  only  by  a 
word  speaking,  how  perspicuous  and  admirable  doth  it  evi- 
dence his  infinite  power  !  But, 

5.  We  are  to  apprehend  and  may  prove,  the  admirable 
beneficence  of  him  that  made  them.  If  we  cast  our  eye 
through  the  universe,  and  consider,  that  ihe  first  order  of 
creaturesthat  have  life  are  made  capable  of  pleasure;  some 
kind  of  satisfaction  to  themselves,  that  is,  that  are  capable 
of  the  meaner  life,  the  sensitive  life;  and  that  the  creatures 
beneath  them  are  made  to  afford  the  matter  of  that  plea- 
sure ;  when  it  was  very  easily  possible  for  a  Being  of  vast, 
immense  power  to  have  made  creatures  only  for  self-tor- 
ment ;  upon  this  account  it  appears  that  the  whole  earth, 
the  whole  creation,  is  full  of  his  goodness.  So  that  rising 
X  little  from  the  meanest  sort  and  order  of  creatures,  you 
immediately  ascend  to  such  a  sort  and  order  of  creatures 
as  hath,  every  one,  its  suitable  delectation.  That  all  the 
repasts  of  that  life  that  are  given  to  the  several  orders  of 
creatures,  are  mingled  and  sweetened  with  so  much  de- 
light, speaks  all  to  be  full  of  his  goodness.  Whatsoever  is 
necessary  for  the  support  of  il,  is  generally  taken  in  with 
dehght  and  complacency.  If  this  Being  who  is  the  Author 
and  Spring  of  all  other  beings,  were  not  a  being  of  admi- 
rable goodness  and  beneficence,  it  had  been  as  ea.sy  a  thing 
to  him,  that  what  should  have  been  necessary  for  the  sup- 
port of  inferior  beings  should  always  have  been  accompa- 
nied with  torture  a,s  well  as  pleasure.  That  whereas  we 
and  ihe  creatures  beneath  us  find  it  needful  in  order  to  the 
support  of  life  to  eat  and  drink,  he  might  have  ordered  it 
so  that  there  never  should  have  been  eating  and  drinking 
without  torment :  now  we  find  it  is  with  continued  plea- 
sure, for  the  greater  part,  with  all  sorts  of  creatures  whose 
ca-se  doth  require  it.     And  again, 

6.  We  must  understand  from  the  things  that  are  made, 
this  Eternal  Being  to  have  been  their  in/elligcnt  and  (l.e- 
signing  Maker.  We  are  to  prove  this  intellectuality  from 
the  things  that  are  made;  that  he  is  an  intelleclual  Being, 
that  he  did  not  give  rise  to  this  creation  by  an  effort  of  vast 
and  resistless  power  alone ;  but  by  a  power  that  was  guid- 
ed and  governed  by  wi.sdom,  so  as  to  know  and  design  all 
his  work  throughout.  And  (as  I  have  told  you)  it  being  our 
business  in  speaking  to  this  head,  to  evince  and  make  out 
to  you  an  object  of  religion,  to  give  you  a  plain  and  satis- 
factory answer  to  this  first  question,  Have  we  an  object  of 
religion,  yea  or  no  ■?  this  is  most  absolutely  necessary  to 
the  resolution  of  it.  We  have  not  an  object  of  religion 
without  this,  that  is,  without  the  supposition  of  an  intellec- 
tual designing  Maker  of  all  things.  If  we  should  suppose 


loeo 


THE  PRINCIPLES  AND  ORACLES  OF  GOD. 


PahtI. 


only  an  Almighty  Maker  of  things,  who  made  them  with- 
out wisdom,  without  design,  intending  no  such  thing;  if 
the  effort  of  such  a  power  as  we  could  not  resist,  and  it 
could  not  of  itself  withhold,  had  thrown  up  such  a  crea- 
tion as  this  is,  out  of  nothing  into  what  it  is,  if  that  had 
been  possible,  here  had  been  no  object  of  worship,  no  ob- 
ject of  religion,  that  is,  there  would  have  been  nothing 
that  would  either  deserve  or  could  receive  religious  homage 
from  us;  nothing  that  could  deserve  it,  because  the  thing 
was  altogether  (upon  this  supposition)  without  design.  If 
a  mighty  violent  storm  had  thrown  in  upon  the  coast  .some 
vessel  full  of  rich  treasure,  and  I  was  passing  by  it,  and 
(it  being  without  an  owner,  no  one  laying  claim  to  it)  it 
were  thrown  into  my  lap,  would  I  fall  down  and  worship 
the  storm'?  though  I  might  him  that  guided  and  directed 
it.  Nor  indeed  as  an  undesigning  cause  of  all  things  could 
not  deserve  religious  homage,  so  neither  could  he  receive 
it.  It  %vould  be  an  absurd  thing  to  pay  a  religious  homage 
where  there  could  be  no  reception  of  it,  where  no  notice 
could  be  taken  of  it.  But  nothing  is  more  evident  (rom 
the  thingsthat  are  made, than  that  the  Maker  of  them  hath 
done  all  with  most  profound  and  wise  counsel;  he  hath 
therein  displayed  an  infinite  understanding,  and  thereby 
made  known  that  his  understanding  is  infinite.  By  wisdom 
are  the  heavens  stretched  forth  and  the  earth  established 
and  founded.     Which  appears  several  ways  : 

(1.)  In  the  order  which  is  every  way  observable  in  the 
creation  of  God.  Wisdom  only  is  the  parent  of  order,  and 
order  the  product  of  wisdom.  It  cannot  be,  that  there 
should  be  accurate  and  continued  order  by  chance.  When 
the  letters  of  the  alphabet  are  put  into  such  an  order  as  to 
expresssuch  and  such  sense,  will  any  man  say  this  was  by 
chance,  and  this  was  without  design  !  especially  when  this 
is  continued,  when  they  are  repeated  over  and  over  again, 
in  such  order  as  to  make  a  volume ;  the  very  thing  (I  re- 
member) that  the  pagan  Cicero  takes  notice  of  and  urgeth 
for  the  proving  ol  a  Deity,  the  creating  of  the  world  by  a 
wise  and  designing  cause,  against  the  Epicureans,  who 
would  have  it  arise  only  out  of  the  fortuitous  jumble  of 
several  particles  of  matter,  called  atoms.  "  You  might  as 
well  (saith  he)  suppose  that  the  letters  of  the  alphabet  in 
great  numbers  shaken  together  in  confusion,  and  thrown 
out,  should  fall  into  the  order  of  Ennius's  poems,  so  as  of 
themselves  without  design  to  compose  such  a  history  as  his, 
all  in  verse."  When  we  consider  the  order  that  is  be- 
tween things  and  things,  how  exact  a  course  and  motion 
the  sun,  moon,  and  planets,  and  other  stars,  do  hold,  so  as 
that  a  man  of  weak  understanding  can  tell  you  at  what 
hour,  in  such  a  month  and  in  such  a  day  of  the  month,  the 
sun  will  rise  and  set,  and  so  of  the  moon  ;  and  so  (those 
that  do  observe  them)  of  the  planets,  and  other  stars  be- 
sides ;  and  then  to  see  the  constant  succession  of  summer 
and  winter,  spring  and  autumn,  day  and  night,  amongst  us : 
whence  comes  all  this  order  ?  What !  from  no  designing 
cau.se  1     And  again, 

'  (2.)  Consider  the  aptitude  of  things  to  their  end,  the  se- 
veral ends  they  are  appointed  to  serve  for  ;  as,  who  can 
(■omprehend  that  such  a  thing  as  our  eye  was  made  for  any 
thing  else  but  to  see  with,  and  our  foot  but  to  walk  with, 
and  our  hand  but  to  work  with,  and  such  a  thing  as  the 
ear  was  made  for  any  thing  else  but  to  hear  with  ■?  Who 
can  comprehend  that  there  should  be  that  strange  and  ex- 
act aptitude  in  every  thing  for  the  ends  and  purposes  that 
they  do  serve  for,  without  a  design  that  they  should  serve 
those  purposes  1  And  this  would  be  a  great  deal  more  con- 
victive,  if  it  were  so  obvious  to  every  one  to  take  notice  of 
and  observe  many  things  that  are  more  latent,  and  lie  out 
of  common  view":  to  think  how  the  several  veins  and  ar- 
teries do  receive  and  distribute  and  return  back  again  the 
blood  from  its  fountain,  the  heart,  so  as  continually  to  re- 
new strength  and  vigour  in  the  body,  as  the  matter  doth 
require :  to  think  of  the  admirable  variety  and  suitableness 
of  those  things  that  we  have  in  our  bodies,  called  muscles, 
and  all  the  several  sorts  of  motion  that  are  to  be  performed  ; 
about  six  (as  is  observed)  belonging  to  the  eye  itself,  with- 
out which  it  were  impossible  it  should  move  in  the  several 
ways  it  doth  :  and  about  four  hundred  and  thirty  of  these 
in  one  human  body.  If  any  man  did  by  chance  see  a 
watch,  who  had  never  seen  one  before  ;  but  he  finds  upon 
observation,  what  uses  and  purposes  it  serves  for  in  the 


general,  and  what  purposes  the  several  parts  it  was  com- 
posed of  do  serve  for,  in  order  to  that  general  end;  Will  he 
not  with  the  greatest  confidence  imaginable  pronounce, 
"  this  was  made  with  a  design"?"  or  would  a  man  blame 
him  for  his  confidence?  Or  if  a  man  take  upon  him  to 
pretend  to  such  an  excessive  measure  of  wit  as  to  say, 
"  these  things  serve  to  such  a  purpose,  for  this  general  end, 
the  measuring  of  time:  and  the  several  parts  serve  for 
several  ends,  this  and  that  motion  by  which  the  whole  is 
made  useful  to  that  common  end  ;  but  this  was  never  made 
by  any  human  art  or  with  a  design,  but  the  several  parts  of 
which  it  is  composed  being  agitated  variously  by  the  wind, 
or  motion  of  the  air,  were  thrown  by  mere  chance  into  this 
figure,  and  so  there  resulted  out  of  the  whole  such  a  little 
engine  as  this,  that  now  you  see  serves  these  purposes  ;" 
who  would  not  think  that  man,  with  his  pretences  to  wit,  a 
madman  that  should  give  such  an  account  as  this,  how  a 
watch  came  to  be  made,  when  he  sees  what  it  serves  for, 
and  what  its  several  parts  do  serve  for,  in  subserviency  and 
reference  to  the  common  end  1  And  which  way  would  you 
judge  and  pronounce  with  confidence  that  such  a  thing  was 
made  with  a  design,  but  by  having  so  manifest  characters 
upon  it  of  a  designing  cause  1  so  as  that  every  one  but  a 
madman  would  presently  say,  this  was  done  with  a  design 
and  for  such  a  purpose.  But  there  is  no  one  that  hath 
given  himself  but  to  look  a  little  into  the  composition  of  a 
human  body,  but  could  see  a  hundred  times  more  curiosi'/ 
in  so  many  hundred  of  things  that  go  to  the  composition  of 
it.  As  I  have  told  you,  in  each  several  muscle  of  a  hu- 
man body  there  is  as  much  curiosity  as  can  be  taken  notice 
of  in  a  watch,  and  much  more  in  the  fabric  and  structure 
of  the  eye  and  of  the  ear.  So  that  nothing  can  be  imagined 
a  greater  absurdity  than  to  suppose  such  things  as  those 
that  we  see  are  made,  were  made  without  design,  or  other- 
wise than  with  design,  and  by  a  wise  cause  that  was  first 
productive  of  them,  and  continues  to  be  productive  of  them 
in  the  stated  way  that  he  hath  set  for  them.     And, 

(3.)  We  may  conclude  an  intellectual  designing  cause  of 
the  things  that  are  made,  from  very  many  of  the  things 
themselves,  that  not  only  have  characters  of  a  design  upon 
them,  and  so  thence  appear  to  be  made  with  design,  but 
are  made  capable  of  design  themselves  ;  that  is,  the  whole 
order  of  intelligent  reasonable  creatures.  We  are  all  of 
us  convinced  that  we  are  not  of  ourselves,  that  we  are 
made  things,  that  our  minds  and  spirits  which  we  carry 
about  with  us,  are  made  things  by  one  unmade.  It  is  but  a 
little  while  ago  that  they  were  not.  But  besides,  they  are 
things  themselves  capable  of  design  :  you  know  we  lay 
our  designs  this  way  and  that,  we  have  our  contrivance 
what  we  will  do  to-day  and  to-morrow  and  (it  may  be)  the 
third  day.  And  whence  should  a  designing  effect  proceed 
but  from  a  designing  cause  1  If  there  be  such  a  thing  as 
wisdom  amongthe  things  that  are  made,  there  must  cer- 
tainly be  a  wise  maker  ;  otherwise  that  wisdom  being  itself 
a  made  thing,  was  made  by  that  which  had  nothing  in  it, 
out  of  which  it  could  arise.  But  (as  I  told  you  before)  it  is 
altogether  impossible  for  something  to  arise  out  of  nothing 
itself  Therefore  wisdom  beingsomewhat  and  a  made  thing, 
it  doth  not  arise  of  itself  out  of  nothing,  or  that  is  of  late 
beginning.  A  little  while  ago  they  were  not,  how  comes 
wisdom  into  such  a  kind  of  created  being  1  Why  it  shows  the 
wisdom  of  an  uncreated  Being  from  whence  it  came.  And, 

7.  We  may  further  hence  collect  the  spiritualily  of  this 
Being,  that  this  Being  is  a  Spirit,  an  eternal  Spirit,  an 
eternal  mind ;  otherwise  it  were  not  capable  of  design. 
There  are  but  two  sorts  of  beings  in  general  that  we  can  so 
much  as  conceive  of  These  are  mind  and  matter.  Since 
we  have  proved  to  you,  this  Being  is  a  designing  Being,  a 
wise  intelligent  Being,  that  proves  it  to  he  a  mind  and 
spiritual  Being,  becausematter  is  capable  of  no  such  thing 
as  design ;  some  indeed  may  apprehend,  that  though  gross 
matter  cannot  design,  (a  clod  of  clay  we  know  can  design 
nothing,)  yet  perhaps  some  finer  sort  of  matter,  pure  and 
defected  matter,  may.  But  I  would  have  it  considered 
what  nearer  approach  to  wisdom  and  reason  there  is  in  a 
flame  of  fire,  than  in  a  clod  of  clay.  Can  any  man  con- 
ceive that  there  is  any  greater  disposition  to  reason  or  the 
exercise  of  wisdom  in  a  blast  of  wind  ora  flame  of  fire  than 
in  a  piece  of  dirt  ■?  Therefore  we  are  here  to  attribute  to  the 
Deitv  that,  that  God  is  pleased  to  attribute  to  himself;  to 


IjEct.  V. 


THE  EXISTENCE  OF  GOD. 


wit,  that  he  is  a  Spirit,  which  further  represents  him  to  us 
as  the  Object  of  worship,  and  of  suitable  worship,  foras- 
much as  he  is  to  be  worshipped,  and  worshipped  in  spirit 
and  in  truth,  John  iv.  24.  And  indeed,  otherwise  it  had 
been  altogether  impossible  that  this  world  should  be  made 
by  a  cause  that  were  not  purely  mental,  in  iis  own  being  a 
mental  and  spiritual  thing;  for  most  manifest  it  is,  mat- 
ter as  such  is  altogether  inactive ;  and  if  you  could  suppose 
never  so  vast  a  collection  of  mere  matter,  it  would  always 
remain  a  mere  dead  lump,  as  even  the  light  of  more  intelli- 
gent and  considering  heathens  could  dictate  to  them:  Me7is 
agitoi  molem ;  it  is  the  mind  that  doth  actuate,  and  did  at 
first,  this  mighty  moles  of  matter,  so  as  to  bring  things  out 
of  it,  appearing  in  such  an  order  as  we  do  behold.  And  that 
we  may  not  go  on  further  in  particular  enumerations,  which 
we  see  the  apostle,  in  the  text,  cuts  much  shorter,  sum- 
ming up  all  in  the  word  Godhead, 

8.  In  the  last  place  we  may  collect  from  the  things  that 
are  made  that  this  Being  is  absolutely  perfect,  or  such  as 
wherein  all  excellencies  do  concur  in  their  highest  perfect- 
ion, whether  they  be  natural,  intellectual,  or  moral,  or  those 
that  we  may  conceive  under  these  distinct  notions. 

(1.)  Natural,  as  life,  original  self-sprung  life  in  the 
highest  perfection  of  it,  as  it  imports  both  a  self-active  and 
self-fruitive  principle.  And  again,  pure  simplicity  and  un- 
compoundedness ;  the  necessary  exclusion  of  all  composi- 
tion that  may  import  any  thing  of  diminution  or  debase- 
ment, to  that  Being  we  are  speaking  of.  And  again,  most 
absolute  immutability  and  unchangeableness,  as  that  inem- 
tioned  name,  "  I  am  that  I  am,"  imports.  And  again, 
immensity,  unconiinedness  to  any  space  whatsoever ;  so 
that  "  heaven  and  the  heaven  of  heavens  cannot  contain" 
this  Being,  These  are  natural  perfections  that  we  must 
understand  do  belong  to  him.    And  then, 

(2,)  All  sorts  of  intellectual  perfection  that  are  truly 
such;  as  perfect  knowledge  of  all  things,  even  of  minds 
and  spirits  themselves;  and  of  future  things,  that  no  eye 
can  look  into  but  the  Divine  eye.  Most  exact  wisdom  in 
all  things  else,  as  well  as  what  appears  in  the  making  of 
this  world,  there  is  also  requisite  what  doth  appear  in  the 
continual  government  of  it,  in  changing  the  times  and  sea- 
sons, ordering  things  so  as  that  they  shall  hit  into  their 
proper  juncture,  and  meet  in  all  their  necessary  circum- 
stances that  were  needful  to  concur  for  such  and  such 
purposes.     And  then, 

{;i.)  Those  that  are  called  moral  excellencies,  such  as 
trnth,  and  righteousness,  and  holiness,  and  the  like ;  these 
must  be  understood,  upon  the  same  grounds,  all  of  them 
to  meet  and  concur  in  their  highest  perfection  in  this  Being, 
And  the  demonstration  whereof  is  still  too  from  the  thmgs 
that  are  made,  because  there  are  ideas,  images,  vestiges  of 
these  things  to  be  found  up  and  down  in  the  creation  among 
the  things  that  are  made.  We  find  that  some  things  are 
more  fickle  than  others,  and  some  things  more  steady.  And 
we  find  (as  I  said  before)  there  is  such  a  thing  as  wisdom, 
as  knowledge,  as  holiness,  as  righteousness,  to  be  found 
among  the  creatures ;  and  this  shows  all  these  things  must 
be  in  the  highest  perfection  in  the  unmade  Being, 

And  I  might  add  hereupon,  (as  that  which  will  be  most 
nece.ssarily  consequent,)  that  this  Being  must  be  infinife  in 
all  these  perfections,  because  there  is  nothing  in  being,  and 
nothing  supposable  ever  to  come  into  being,  that  doth  not 
result  and  proceed  from  it.  And  that  which  comprehends 
all  being,  and  all  perfection,  and  all  excellency,  actual  and 
possible,  cannot  be  less  than  infinite;  for  there  can  be  no- 
thing more  than  all;  but  it  is  altogether  impossible  that 
there  should  be  any  thing,  either  that  is  in  actual  being 
now,  or  that  can  hereafter  come  into  being,  that  comes  not 
from  this  radical  Being,  This  Being  therefore,  which  must 
virtually  comprehend  all  that  is  actual  and  all  that  is  po.s- 
sible,  within  ine  compass  of  its  own  power,  cannot  be  less 
than  infinite,  because  there  can  be  nothing  more  than  all, 
nothing  beyond  all. 

And  for  the  same  reason  it  will  be  most  evident  that  this 
Being  can  be  but  one.  But  that  I  shall  not  now  insist 
upon ;  it  will  fall  into  the  discourse  mo.st  suitably  when  we 
come  to  show,  though  it  be  essentially  but  one,  it  is  per- 
sonally three,  and  that  is  only  to  be  shown  from  the  Scrip- 
ture. The  U7iity  of  the  Deity  is  indeed  demonstrable  from 
•  Preactied  December  19th.  1690 

71 


igisi 

reason,  but  that  there  should  be  a  trinity  in  it,  is  only  to 
be  known  from  his  saying  so  who  best  knows  his  own  na- 
ture. As  "  the  things  of  a  man"  are  only  to  be  known  by 
"  the  spirit  of  a  man  that  is  in  him,"  so  the  things  of  God, 
and  what  is  in  his  holy  nature,  (otherwise  not  revealed, )can 
only  be  known  by  the  Spirit  of  God,  as  he  shall  ihink  fit 
to  reveal  and  make  it  known  lo  us.  But  first,  it  will  be 
needful  to  lay  the  foundation  thereof  in  revealed  religion, 
which  is  the  great  superstructure  that  is  raised  upon  natural 
religion,  or  the  natural  notices  of  God,  to  wit,  to  evince  to 
you  that  the  Scriptures  are  of  divine  revelation,  which  will 
be  the  next  work  we  have  to  do. 


LECTURE  V.' 


Before  we  come  to  evince  to  you  the  authority  ot  the 
Scriptures,  I  reckon  nothing  can  be  of  greater  importance 
than  10  enlarge  somewhat  in  the  use  of  that  we  have  been 
upon;  for  if  we  let  what  God  is  plea.sed  to  make  known 
concerning  himself,  his  own  nature  and  existence,  slightly 
pass  without  improvement,  and  lose  that,  we  lose  all.  All 
our  time  is  lost,  and  all  our  labour  is  lost,  if  we  can  let  so 
great  a  thing  slide  away  without  some  proportionable  im- 
provement and  impression  :  and  herein  lies  the  proper  im- 
provement of  it.  The  state  of  things  is  sad  among  us,  upon 
this  account,  that  there  is  so  little  knowledge  of  God  in  the 
land ;  for  this  it  hath  cause  to  mourn,  and  I  doubt  will  be 
made  to  do  .so;  but  if  we  had  ten  thousand  times  more  of 
the  knowledge  of  God  than  we  have,  if  it  be  not  a  lively 
and  impressed  knowledge,  it  is  all  to  no  purpose;  the  in- 
crease of  our  knowledge  would  be  but  the  increase  of  our 
sorrow,  as  it  is  said  upon  another  account.  You  have 
heard  from  this  scripture,  that  the  existence  and  nature 
of  God  (though  invisible)  are  clearly  demonstrated  by  the 
things  he  hath  made.  The  improvement  I  desire  you  to 
make  of  it,  will  be  partly  by  way  of  information  in  some 
particular  truths  that  may  be  deduced  from  it;  partly  by 
way  of  expostulation,  touching  sins  repugnant  hereunto ; 
and  partly  by  way  of  exhortation  to  agreeable  duties. 

I.  For  truths  that  may  be  collected  aild  inferred  hence 
for  oar  information,  you  may  lake  such  as  these : 

3.  That  the  mind  of  man  is  capable  of  arriving  by  way 
of  argument  unto  the  knowledge  of  God  ;  it  is  capable  of 
attaining  in  a  way  of  argumentation  to  the  knowledge  of 
God's  existence,  and  in  great  measure,  of  his  nature  too. 
For  we  are  told,  the  eternal  power  and  Godhead  are  to  be 
clearly  seen  by  the  things  that  are  made.  Things  in  them- 
selves invisible,  and  while  they  are  in  themselves  invisible, 
if  we  are  to  come  to  the  knowledge  of  them  by  the  things 
that  are  made,  how  can  that  be  but  by  way  of  argnmn  i  ? 
In  themselves  they  are  said  lo  be  invisible:  those  visib'e 
things  that  are  beheld  are  not  the  eternal  power  and  God- 
head themselves,  therefore  we  can  come  to  the  knowledge 
of  the  former  by  the  lalter  no  way  but  by  intervening  argu- 
ments, not  iminediately,  for  Ihe  things  that  are  made  are 
the  medium.  Therefore  it  is  byway  of  argumentaiion 
formed  from  this  medium,  that  we  come  to  this  knowledge 
ofGod's  eternal  power  and  Godhead;  and  this  is  that  which 
concerns  us  very  deeply  to  consider,  that  if  in  such  a  wav 
as  this  we  are  to  arrive  at  the  knowledge  of  God,  then  it  is 
of  much  importance  to  us  to  make  a  reflection  upon  onr- 
.selves,  and  understand  that  from  hence  much  is  to  be 
learned  of  our  own  nature.  If  in  this  way  we  are  to  under- 
stand any  thing  ofGod's  nature,  we  must  by  consequence 
understand  so  much  of  our  own  nature:  that  is,  that  it  is 
a  reasonable  nature,  that  it  is  an  intelligent  nature,  that  it 
is  a  nature  capable  of  improving  itself  in  point  of  know- 
ledge, by  ratiocination  and  discourse;  and  even  of  know- 
ledge concerning  the  highest  and  greatest,  and  first  know- 
able,  that  is  God  and  the  very  nature  of  God.  Indeed 
here  the  foundation  lies  of  all  oblijation  that  can  be  upon 
lis  to  be  religious,  to  be  obedient,  to  be  subject  to  the 
common  Ruler  of  this  world;  that  is,  that  God  hath  given 
us  a  nature  capable  of  knowing  him,  and  of  arriving  to  this 
knowledge  of  him  by  this  way  of  ratiocination,  as  the  text 


IKii 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  1. 


iirp^'es:  that  is,  to  collect  that  there  is  an  eternal  power, 
a-i  I  an  essential  Deity,  from  things  thai  are  made  and  ex- 
tant to  view,  ir  we  are  to  come  b_v  it,  so  we  are  to  come 
by  it  in  a  reasoning  way ;  and  it  is  impossible  for  us  to  re- 
ceive conviction  concerning  our  own  duty  towards  God,  if 
we  have  not  a  right  apprehension  of  our  own  natures,  and 
what  they  are  susceptible  and  capable  of  God  will  deal 
with  us  at  the  last  dav,  according  to  the  nature  that  he  hath 
given  us ;  and  therefore  we  ought  to  consider  ourselves  too 
according  to  that  iiaiure.  There  will  be  a  judgment-day 
for  men,  when  there  will  not  for  brutes;  and  if  God  will 
difference  us  in  the  final  judgment,  and  doth  difference  us 
in  the  way  of  his  present  government,  from  inferior  brute 
creatures,  it  concerns  us  to  understand  the  difference  too, 
and  to  know  that  we  have  natures  capable  of  being  so  dealt 
with,  and  as  God  will  finally  deal  with  us;  that  he  doth 
not  deal  with  us  unsuitably  to  the  natures  he  hath  first 
given  us.  "  There  is  a  spirit  in  man,  and  the  inspiration 
of  the  Almighty  hath  given  him  understanding."  And  if 
so,  then  he  is  to  be  dealt  with  accordingly ;  not  like  a  stock 
or  a  stone,  or  a  brule  creature.  It  is  a  great  signification 
to  us  of  the  capacitv  of  the  nature  of  man,  that  it  should 
be  said  here,  to  all  those  that  will  use  their  understandings, 
the  eternal  pov/er  and  Godhead  are  clearly  seen  by  the 
things  ho  hath  made.  And  that  is  one  thing  we  have 
therefore  to  collect  and  infer  for  our  own  information,  that 
the  mind  and  understanding  are  capable  of  arriving  by 
ratiocination  and  arguments  to  the  knowledge  of  God. 
Indeed  it  would  bt  a  strange  kind  of  perver.seness  to  hesi- 
tate at  the  reception  of  this,  because  it  is  plain,  that  even 
lower  things  than  our  mental  capacity  are  subservient  to 
our  reception  of  divine  knowledge;  for  faith  (that  hath  to 
do  with  the  same  kind  of  objects)  comes  by  hearing :  and 
if  external  sense  is  to  be  subservient  to  our  reception  of 
the  knowledge  of  divine  things,  then  certainly  much  more 
our  understanding,  which  is  a  thing  far  nobler  than  our 
external  sense,  and  therefore  il  is  a  higher  and  greater 
talent  that  we  are  to  be  accountable  for.  We  are  to  be 
accountable  for  all  our  faculties,  as  so  many  talents  that 
God  hath  intrusted  us  with;  the  faculty  of  seeing,  the 
faculty  of  hearing,  the  faculty  of  remembering,  and  the  like. 
And  what,  do  we  think,  among  the  rest,  the  faculty  of  un- 
derstanding in  so  plain  and  important  a  ca.'^e  as  this,  is  to 
be  exempted  and  left  outl  that  God  should  have  distin- 
guished us  by  this  in  so  great  a  measure  from  the  beasts 
that  perish,  and  we  take  no  notice  of  the  difference,  and  not 
think  ourselves  accountable  for  it  1  No,  if  we  are  in  this 
way  capable  of  coming  to  the  knowledge  of  God's  eternal 
power  and  Godhead,  certainly  this  ability  of  coming  this 
way  to  this  knowledge,  is  that  which  must  be  strictly  ac- 
counted for  another  day;  that  we  have  such  a  power  and 
use  it  not,  such  a  capacity  and  endowment  belonging  to 
our  nattires  and  never  u.se  it,  let  it  lie  asleep,  never  exert 
and  put  it  forth  to  so  high  and  to  so  great  a  purpose  as  this 
is.     But, 

2.  We  may  further  learn  hence,  that  none  who  have  the 
use  of  their  understandings  can  ever  be  innocently  ignorant 
of  God.  No,  saith  the  text,  there  is  so  clear  a  representa- 
tion of  the  eternal  power  and  Godhead  in  the  things  that 
are  made,  that  if  men  will  not  yet  know  God  they  are  left 
without  excuse,  without  apology,  the  case  admits  of  no 
apology.  That  there  should  be  so  clear  a  representation 
to  an  apprehensive  creature,  and  he  will  not  know  God; 
there  is  nothing  to  he  said  for  it.  There  is  nothing  to  be 
said  whv  they  do  not  know  him,  why  they  do  not  live  in 
the  eternal  adoration  of  him.  The  matter  will  be  resolved 
entirelv  and  onlv  into  this  at  the  last,  thev  have  not  known, 
because  they  have  not  liked  to  retain  God  in  their  know- 
ledge, as  it  follows  after,  in  the  20th  verse;  and  into  that 
which  we  see  in  that  of  Ephes.  iv.  18.  that  men  are  "  alien- 
ated from  the  life  of  God  through  the  ignorance  that  is  in 
them  and  the  blindness  of  their  hearts."  Pray  what  kind 
of  blindness  is  the  blindness  of  the  heart  1  That  can  be  no 
blindness  but  voluntary  blindness,  affected  blindness, 
chosen  blindness;  that  men  are  blind  becau.se  they  will 
be  blind,  because  they  will  not  see.  A  blindness  of  the 
mere  speculative  understanding  is  quite  another  thing, 
but  such  a  blindness  as  is  referred  to  the  heart,  as  having 
its  seat  and  subject  there,  must  mean  a  blindness  that 
men  voluntarily  do  continue  themselves  in,  as  he  that 


stiffly  and  resolvedly  winks  that  he  may  not  see   the 
light. 

3.  We  may  further  infer  hence,  that  the  clearest  rational 
knowledge  of  God  is  by  no  means  so  acquiesced  in,  as  if 
that  would  serve  the  turn,  and  be  answerable  to  the  saving 
purposes  and  necessities  of  our  souls.  The  rational  know- 
ledge of  God ;  it  may  be  had  and  it  must  be  had,  but  it 
must  not  be  rested  in ;  for  even  this  knowledge  that  doth 
in  the  means,  the  objective  representation,  lie  so  fairly 
compa.ssable,  (for  the  discovery  is  clear,)  is  supposed  to  be 
clear;  the  invisible  things  of  God,  his  eternal  power  and 
Godhead,  are  clearly  seen,  clearly  to  be  seen,  and  there 
may  be  a  reception  in  some  measure,  and  proportionable 
to  the  representation  of  the  object.  Besides  the  objective 
representation,  there  may  be  a  subjective  reception ;  it  is  a 
supposable  thing,  and  it  is  frequent,  (though  not  universal,) 
that  these  things  here  .spoken  of  under  the  notion  of  in- 
visibles, are  not  only  clearly  to  be  seen,  but  seen :  and  yet, 
though  this  knowledge  do  lie  so  fairly  compassable,  and 
may  be  actually  obtained  and  received,  men,  for  all  that, 
may  be  left  without  excuse,  for  the  reason  referred  to  in 
the  verse  next  but  one  foregoing^  that  is,  that  the  truth  that 
is  received  is  held  in  unrighteousness.  "  The  wrath  of 
God  is  revealed  from  heaven  against  all  ungodliness  and 
unrighteousness  of  men,  who  hold  the  truth  in  unright- 
eousness." And  by  this  truth  (it  is  plain  by  what  follows) 
is  principally  and  chiefly  meant  the  truth  concerning  the 
exi.stence  and  nature  of  God,  "that  which  may  be  known 
of  God"  (so  it  immediately  follows)  "  is  manifest  in  them ; 
for  God  hath  showed  it  unto  them:"  for  the  invisible 
things,  such  truths  as  these,  may  not  only  be  represented 
but  received;  and  being  so,  yet  held  in  unrighteousness, 
defeated  of  their  proper  design  ;  so  that  such  are  left  with- 
out excuse;  it  not  attaining  the  end  that  such  a  represen- 
tation doth  finally  aim  at.  Indeed  God  would  never  be 
angry  without  a  cause;  therefore  if  they  be  under  wrath,  if 
the  wrath  of  God  be  revealed  from  heaven,  and  flame  against 
a  wicked,  atheistical  world,  it  is  plain  they  are  without 
excuse. 

But  now,  v/ill  that  knowledge  of  God  serve  our  turn  that 
will  only  leave  us  inexcusable'?  will  that  answer  the  pur- 
poses and  necessities  of  our  souls  1  It  is  a  supposable  thing 
that  the  clearest  merely  rational  knowledge  of  God,  may 
but  leave  men  without  excuse,  therefore  somewhat  more 
is  necessary,  another  sort  of  knowledge.  That  which  is 
rational,  may  be  had  and  ought  to  be  had,  and  we  shall 
most  dearly  answer  for  it,  if  we  have  it  not :  but  then  when 
we  have  it,  that  is  not  enough,  it  is  necessary,  but  not  suf- 
ficient. 

But  then  it  may  be  said.  What  more  is  there  wanting 
than  to  know  clearly  the  invisible  things  of  God,  his  eter- 
nal power  and  Godhead  ■?  Why  I  shall  tell  you  in  one 
word:  To  have  that  clear  knowledge  made  vital.  It  is  not 
the  mere  clearness,  but  the  vitality,  of  the  knowledge  ol 
God  that  must  do  the  needful  work  in  our  souls,  in  order 
to  our  present  serving  of  God,  and  walking  and  conversing 
with  him  in  this  world,  and  our  final  felicity  and  blessed- 
ness with  him  in  the  other  world.  Light  there  must  be, 
but  it  must  be  the  light  of  life,  otherwise  we  shall  never  be 
the  better  for  it.  A  liglit  that  is  not  vital  will  serve  to  con- 
demn, but  only  a  light  that  is  vital  will  serve  to  save. 
There  is,  it  is  true,  a  light  universally  shining  in  every  in- 
telligent mind,  in  every  conscience  of  man,  but  it  is  a  light 
so  little  profitable  to  the  necessity  of  an  immortal  soul,  that 
that  light  is  .said  to  be  but  darkness,  as  in  that  Matt.  vi. 
23.  "  If  the  light  that  is  in  thee  be  darkness,  how  great  is 
that  darkness!"  That  is,  serves  for  the  advantage  of  .souls 
(if  thev  do  acquiesce  and  take  up  their  vest  there)  no  more 
than  mere  darkness  would  have  done.  It  is  but  equal  to 
darkness,  as  to  any  thing  of  fruit,  emolument,  and  profit  to 
them.  And  therefore,  that  light  which  is  truly  salutary 
and  finally  saving,  is  the  light  of  life,  .such  is  the  light 
which  comes  by  Christ :  "  He  that  follows  me  shall  not 
walk  in  darkness,  but  shall  have  the  light  of  life,"  John 
viii.  13. 

But  you  will  say,  What  is  the  difference?  One  mat 
k-nows  God,  that  is,  he  is  well  assured,  and  able  rationally 
to  prove  and  demonstrate  to  another  man,  the  existence  of 
God  and  many  particular  things  concerning  his  nature; 
and  perhaps  can  speak  more  rationally  to  such  a  purpose 


Lect.  V. 


THE  EXISTENCE  OF  GOD. 


1063 


than  many  another  man  that  carries  the  reputation  of  a 
pious  man,  whilst  perhaps  this  man  is  not  so  :  pray  what 
is  the  diiference  1 

Why  truly,  this  is  a  thing  (because  I  must  not  insist  in 
such  a  course  as  I  am  in,  tipon  particulars)  that  may  (I 
should  think)  be  easily  understood  by  any  one.  One,  he 
knows  the  kind  or  nature  of  this  or  that  food,  or  this  or 
that  drink,  he  is  able  to  discourse  rationally  of  it,  and 
give  an  accurate  description  of  the  kind  and  properties  of 
this  or  that  sort  of  meat,  or  drink  ;  another,  he  eats  and 
drinks  of  it.  Let  the  former  discourse  as  long  as  he  will, 
and  never  so  understandingly  and  knowingly,  and  not  eat 
or  drink,  he  will  be  famished  for  all  his  knowledge;  the 
other,  he  knows  this  is  good  meat,  and  this  is  good  drink  ; 
and  he  eats  and  drinks  hearlily  and  is  refreshed,  and  lives 
by  it.  Is  not  here  a  plain  difference "!  Why  here  is  the 
very  difference  as  to  the  knowledge  of  God.  One,  he  can 
discourse  rationally  and  learnedly  about  many  invisible 
things  of  God,  his  eternal  power  and  Godhead,  but  he 
never  closeth  with  him,  his  soul  never  inwardly  unites 
with  him  as  his  best  good,  never  subjects  to  him  as  his 
highest  Lord,  never  fears  him,  never  loves  him,  never  trusts 
in  him,  nor  delights  in  him  as  the  other  doih.  Do  you 
not  begin  to  apprehend  here  is  a  vast  difference  between 
knowledge  and  knowledge;  one  sort  of  the  knowledge  of 
God  and  another  1  How  plain  is  it  that  with  many  men, 
the  clearest  and  truest  notions  of  God  are  only  dead  notions ; 
lie  dead  in  their  minds,  operate  nothing  there,  make  them 
no  other  sort  of  men  than  they  would  be,  if  they  knew  no 
such  thing ;  or  if  they  thought  or  believed  quite  the  con- 
trary !  Take  out  all  those  notions  of  God  which  some  men 
have  in  their  minds,  and  put  in  the  room  of  them  quite 
contrary  notions,  a  scheme  of  mere  atheism,  and  the  men 
are  found  not  at  all  to  differ.  That  man  whose  head  before 
was  full  of  atheism,  is  just  the  same  man  as  when  his  head 
was  full  of  atheism.  There  is  knowledge,  but  no  vitalily ; 
all  his  notions  of  God  lie  dead,  and  so  are  as  if  they  were 
not.  But  here  is  the  great  difference,  when  the  light  of  life 
concerning  God  and  ihe  invisible  things  of  God  comes  into 
the  soul  of  a  man,  when  these  vital  beams  strike  into  the 
very  centre  of  a  man's  heart,  that  the  man  not  only  hath 
light,  about  these  things,  but  is  light.  A  wicked  man  halh 
light,  but  it  is  said  of  a  good  man,  a  regenerate  man,  he  is 
light.  "Ye  were  darkness,  but  now  ye  aie  light  in  the 
Lord  :"  it  hath  quite  altered  his  temper,  begot  a  new  frame 
and  habit  in  his  soul :  that  is,  the  knowledge  of  God  halh 
begot  an  impression  of  godliness;  and  this  is  that  you  are 
to  be  driving  at,  and  not  to  take  up  with  any  knowleds-e 
of  God  short  of  this.  "  He  hath  given  us  an' understand- 
ing to  know  hiin  that  is  true,  and  we  are  in  him  that  is 
true,"  1  John  v.  '20.  We  know  him,  and  by  that  know- 
ledge are  wrought  into  a  vital  union.  "We  are  in  him, 
even  in  his  Son  Jesus  Christ.  This  is  the  true  God  and 
eternal  life." 

But  it  may  be  said,  If  such  a  further  superadded  know- 
ledge of  God  be  so  necessary,  what  is  the  former  rational 
knowledge  worth  ■?  what  doth  it  signify  1  and  what  doth  it 
serve  for  1 

Why  let  me  bring  you  back  to  the  former  illustration  that 
I  gave  you  before,  about  the  kTiowledge  of  meat  and  drink. 
You  see  a  plain  difference  between  barely  knowing  that 
this  is  good  and  useful  food,  that  woulci  be  proper  and 
suitable  drink  ;  and  knowing  the  same  thing  by  taste  and 
reception  in  order  to  nutrition  :  there  is  a  verv  plain  differ- 
ence. But  what !  is  the  former  knowledge  therefore  use- 
less 1  that  is,  to  know  that  this  is  good  meat  and  drink,  is 
it  useless  ?  Is  it  not  a  very  necessary  knowledge  ihar  a 
man  should  know  what  is  fit  to  be  eaten  and  drank  and 
what  not  1  If  you  had  not  so  much  knowledge  of  the  for- 
mer sort  as  to  be  able  to  say,  "  this  is  good  food  which, 
being  duly  received,  may  do  me  good;  and  that  is  poison  ; 
if  I  meddie  with  it,  it  will  destroy  me  ;"  you  could  not  dis- 
tinguish bread  and  a  stone ;  you  could  make  no  distinc- 
tion. In  what  a  case  were  that  man  in,  that  did  not  know 
bread  and  a  stone  asunder!  So  here,  without  such  a  ra- 
tional kTiowledge  of  God,  you  cannot  understand  why  one 
ought  to  be  worshipped  more  than  another,  why  more  to 
be  trusted,  more  to  be  loved  than  another.  If  you  had 
not  that  former  knowledge  of  God,  you  would  not  be  able 
to  distinguish  between  a  proper  object  of  adoration.     But 


what  can  be  plainer  than  this,  that  many  things  may  be 
necessary  for  such  and  such  a  purpose,  that  yet  are  not 
sufficient  for  that  purpose  t  We  must  distinguish  between 
necessity  and  sufficiency.  A  rational  knowledge  of  God  is 
necessary  ;  it  doth  not  therefore  follow  that  it  is  sufficient. 
If  one  of  you  did  design,  in  coming  hither,  to  come  lo  the 
seat  where  you  use  to  sit,  it  is  necessary  that  in  order  to 
your  coming  to  the  seat,  that  you  come  to  the  door.  But 
IS  therefore  coming  lo  the  door  sufficient  1  No,  you  cannot 
come  to  your  seat  unless  you  come  to  the  door,  but  it 
doth  not  therefore  follow  that  you  had  nothing  more  to  do, 
when  you  came  hither  to  hear  a  sermon,  than  only  just  to 
come  to  the  door.  Pray  apprehend  this,  that  many  things 
are  necessary  that  are  not  enough.  It  is  necessary  that 
you  have  this  rational  knowledge  of  God  as  the  door,  as 
an  intermission  into  that  vital  unitive  knowledge  of  him 
which  is  also  necessary  and  which  only  is  sufficient.  And 
if  the  former  of  these  be  aimed  at,  with  a  design  for  the 
latter,  with  an  humble  dependence  and  sense  of  our  own 
nothingne.'s,  blessing  God  thai  he  is  pleased,  in  that  natu- 
ral way,  to  reveal  so  much  of  himself,  but  also  humbly 
craving,  "Lord,  do  not  leave  me  here,  let  this  vital  ligiit 
shine  into  my  dark  soul ;"  where  his  further  communic.i- 
tions  are  not  despised,  they  will  be  had  ;  where  they  are 
valued,  where  they  are  sought,  an  inquiring  soul  will  not 
be  left  destitute.  If  indeed  you  think  that  your  case  is 
well  already,  and  that  you  need  no  more  of  God,  and  that 
all  is  well  enough,  you  may  sit  still  and  perish  till  Vi  u 
sink  into  perdition.  But  know  that  the  benignity  of  his 
nature,  and  the  methods  he  hath  set  on  foot  ior  the  reco- 
verv  and  saving  of  lost  sinners,  will  not  let  him  throw 
away  any  soul  that  doth  cry  after  him;  will  not  hide 
himself  from  them  that  value  the  vital,  efficacious,  trans- 
forming knowledge  of  him  as  life  itself,  and  beyond 
this  natural  life,  which  is  the  true  sense  of  every  sincere 
soul. 

4.  We  may  collect  hence,  that  the  objection  against  the 
acknowledgment  of  a  Deity,  from  his  invisibility,  must  be 
most  absurd,  and  contemptibly  weak  and  silly.  Nothing 
can  be  more  so ;  "  for  the  invisible  things  of  him  are 
clearly  seen  by  the  things  that  are  made."  Therefore,  no- 
thing can  be  more  foolish  than  for  one  to  say,  "  I  will  be- 
lieve there  is  no  God,  because  I  see  him  not :  I  see  not 
the  brightness  of  the  appearance  of  his  glory  that  should 
make  me  apprehend  such  a  Being  perfect,  superior  to,  and 
more  excellent  than,  all  other  that  I  have  had  the  know- 
ledge of:"  nothing  can  be  more  childish  than  this,  for  it  is 
verv  plain  that  if  God  could  be  seen,  he  could  not  be  God. 
The  thing  carries  a  repugnancy  in  itself;  so  mean  a  nature 
as  can  be  visible  cannot  be  the  Divine  nature.  As  a  hea- 
then said,  we  are  not  to  a.scribe  unto  God  body,  or  colour, 
or  quantity,  or  any  such  thing  that  belongs  to  objects  that 
fall  under' our  seuse.  "  If  we  know  (sailh  he)  that  there 
is  a  coporeal  nature,  and  if  we  know  that  there  is  an  in- 
corporeal nature,  in  which  of  these  shall  we  place  the  Di- 
vine Being"?  Certainly  (saith  he)  in  the  incorporeal  nature, 
w'hich  is  higher  and  more  excellent  than  to  be  seen  with 
eyes,  or  to  be  heard  with  ears,  or  felt  with  hands,  or  ex- 
pressed with  human  voice."  It  was  the  saying  of  Maxi- 
miisTyrius,  the  heathen  philosopher.  And  I  pray  you.  Why 
should  we  be  so  averse  to  the  entertainment  and  reception 
of  invisibles  in  our  minds'?  For  which  is  nearer  akin  to 
our  minds,  invisible  things,  or  visible "?  Are  not  our  minds 
invisible  ?  He  thinks  with  himself,  "  I  am  not  to  acknow- 
ledge a  Deitj'  unless  I  see  him."  Pray  what  is  it  in  you 
that  thinks  so,  that  is  so  sensible  ;  and  capable  of  thinking 
at  all?  Did  you  ever  see  your  own  souls?  Did  you  ever 
see  your  own  minds  ?  Are  not  we,  as  to  the  most  noble 
and  excellent  part  of  ourselves,  rather  to  be  accounted  our- 
selves among  invisibles  than  among  visibles^  It  was  the 
saying  of  a  poor  pagan,  when  the  season  of  his  dying  ap- 
proached, and  his  friends  about  him  were  discoursing  of 
his  burial:  "Bury  me,"  saith  he,  "do  you  talk  of  burA'ing 
me"?  what  do  you  think  this  body  is  tome?  Do  with  it 
wlien  I  am  gone  what  you  please :  if  you  can  catch  me, 
bury  me,  but  you  shall  never  do  that,  for  do  you  think 
this  body  is  me  ?"  And  pray  will  you  think  so  basely  of 
vourselves  as  that  this  body  is  you  1  If  it  be  not,  it  is  a 
mind,  a  spirit,  a  soul  in  you,  that  is  you :  and  is  not  that 
nearer  of  kin,  to  invisible  things  than  visible  1    That  there 


10S4 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


should  be  an  averseness  and  shyness  to  entertain  in  our 
minds  invisible  things  because  they  are  invisible,  when  our 
minds  themselves  are  invisible,  nothing  can  be  more  un- 
accountable and  unreasonable  than  this.  It  shows  us  to 
be  very  low  sunk,  that  the  minds  and  spirits  of  men  are  be- 
come strangely  degenerate  things,  when  any  thing  because 
it  is  invisible  is  therefore  reckoned  unsuitable  to  them,  tor 
a  reason  for  which  they  should  be  reckoned  most  of  all 
suitable.  And  alas!  how  little  things  are  we  capable  of 
comprehending  by  our  sight,  in  comparison  of  the  things 
that  we  cannot  see  !  Is  our  sight  fit  to  be  the  measure  of 
all  realities  1  How  small  a  part  of  this  universe  can  we 
measure  with  our  eye  !  and  mii.sl  all  the  rest,  because  we 
see  it  not,  go  for  just  nothing!  Surely  there  are  unspeak- 
ably greater  things  which  we  see  not,  than  there  are  that 
v,'e  see.  Therefore  a  thing  should  not  be  reckoned  less 
real,  or  less  considerable,  or  less  excellent,  because  it  is 
invisible  to  us,  that  is,  to  the  eye  of  our  flesh ;  but  un- 
speakably the  more  excellent  and  great  for  that  very  rea- 
son, for  its  not  being  seen. 

5.  We  may  hence  learn  the  unjust  and  mad  presump- 
tion that  is  in  sin.  When  the  invisible  things  ol  God,  his 
eternal  power  and  Godhead,  are  clearly  seen  in  the  things 
that  are  made,  that  is,  they  are  clearly  to  be  seen  by  the 
things  that  are  made,  that  they  have  an  invisible  Maker, 
and  the  eternal  power  and  Godhead  of  this  their  Maker  is 
clearly  to  be  seen,  then  how  unjust  and  mad  a  presumption 
is  it  to  sin  1  For  is  not  that  an  affront  to  thy  Maker  1 
What  doth  sin  signify  but  iingovernableness  to  him  that 
hath  power  to  govern  me  1  And  who  hath  a  right  to  go- 
vern you,  if  not  he  that  made  you  out  of  nothing  1  Are 
not  you  one  of  the  things  that  were  made  ^  and  who  there- 
fore shows  the  eternal  power  and  Godhead  of  your  Maker^ 
How  unjust  a  pre.sumplion  then  is  it  to  sin!  But  how 
mad  a  presumption  is  it  besides !  That  is,  to  consider  a 
world  of  sinful  creatures  in  an  apostacy  from  God  and  a 
rebellion  against  him :  from  whom  have  they  revolted  1 
against  whom  have  they  rebelled  1  They  are  things  that 
are  made,  that  have  rebelled  against  him  that  made  them. 
An  amazing  thing,  to  considertheinhahiiantsof  this  world, 
the  intelligent  inhabitants  of  it !  They  are  a  company  of 
made  things,  and  this  world  that  they  inhabit  is  a  made 
thing.  A  made  thing!  what  doth  that  signify'?  Why  a 
thing  depending  upon  will  and  pleasure  ;  a  thing  that  may 
be,  or  not  be  ;  a  thing  that  may  continue  in  being  or  be 
thrown  into  nothing,  thrown  into  destruction  the  next  mo- 
ment. Why  here  is  a  company  of  creatures,  that  have 
taken  upon  them  to  revolt  from  their  Maker,  to  rebel 
against  him  that  made  them.  A  strange  thing!  they  have 
not  (as  the  expression  is)  a  footing  for  their  feet;  they  are 
made  things,  and  this  world  a  made  thing;  all  which  may 
be  swept  away  with  a  breath.  For  men  to  take  upon  them 
to  rise  up  against  the  authority  of  him  that  made  them, 
when  they  cannot  command  a  breath,  not  so  much  as  a 
breath:  for  that  which  hath  been  made,  howpresently  can 
he  unmake  it !  That  which  hath  been  made  by  him  can 
be  unmade  by  him  in  a  moment:  all  this  world  gone  in  a 
moment :  how  easily  may  that  be  done  by  him  !  There- 
fore sin,  considered  in  its  general  nature,  is  the  most  un- 
just and  mad  presumption  that  ever  could  enter  into  the 
mind  of  a  rational  creature  ;  unjust  towards  God,  and  mad 
as  to  ourselves.  Oh  !  think  whither  we  are  sunk,  and  what 
a  sort  of  creatures  we  are  become,  and  how  admirable  the 
Divine  patience  is,  that  lets  such  a  sort  of  creatures  as  we 
are  live  in  this  world;  a  world  which  we  did  not  furnish, 
which  we  did  not  make,  and  which  he  can  in  a  breath  blow 
away  into  nothing,  as  he  raised  it  up  out  of  nothing,  by  a 
breath  the  other  way. 

6.  See  here  the  admirable  greatness  of  God.  Oh!  how 
we  should  hence  apprehend  and  adore  the  Divine  great- 
ness !  The  things  that  are  made  clearly  demonstrate  his 
invisible  power  and  Godhead :  and  do  but  consider  these 
two  things — the  greatness  of  the  things  that  are  made,  and 
— how  little  they  yet  repre.sent  God.  And  then  see  what 
cause  we  have  from  hence  to  admire  his  most  adorable 
greatness. 

(1.)  How  great  the  things  are  that  are  iTiade.  Alas,  what 
a  spot,  a  point,  is  this  earth  of  ours  in  comparison  of  the 
universe  !  If  our  thoughts  should  go  no  further  than  our 
own  vortex,  in  which  the  sun,  and  moon,  and  planets  have 


their  course,  how  much  more  unmeasureabie  to  our  thoughts 
is  that  vortex  than  this  earth  of  ours  I  This  earth,  in  com- 
parison of  that  vortex,  is  no  more  than  a  spot  to  the  uni- 
verse. It  is  a  far  less  considerable  point  to  the  whole 
universe  than  this  earth  is  to  our  voitex,  or  that  circle  that 
doth  immediately  encompass  it.  And  then  to  think  of  the 
vastness  of  this  universe  ;  all  which,  and  all  that  it  con- 
tains, are  but  things  that  are  made.  How  mighty  a  One 
then  is  their  Maker,  their  invisible  Maker !  The  greatness 
of  the  creation  gives  us  a  great  representation  of  the  great- 
ness of  the  Creator.     But  it  adds  unspeakably  more  if, 

(2.)  We  consider,  that  yet  all  which  creation  can  repre- 
sent unto  us  of  the  Divine  Being,  is  a  mere  nothing  in 
comparison  of  what  it  represents  not :  for  there  is  a  whole 
infinitude  of  being  besides,  that  was  from  eternity,  everlast- 
ing of  itself  Anditisbutaminuteeffortof  the  Divine  eter- 
nal power  that  is  seen  in  this  universe ;  for  all  the  universe  is 
but  a  finite  thing,  as  great  as  it  can  be  supposed  to  be,  it  is 
still  but  a  finite  thing:  but  then,  there  is  an  infinity  of  being 
besides,  that  is  from  all  eternity,  the  being  of  the  invisible 
God.  Take  this  whole  created  universe,  and  it  is  but  a 
shadow  in  comparison  of  "  I  am."  That  Being  that  claims 
to  itself  the  name  of"  I  aih,"  and  there  is  nothing  besides 
ME;  nothing  fit  to  be  called  being  besides  my  own  :  for 
all  made  being  is  but  at  will  and  pleasure,  raised  up  by  a 
breath,  and  capable  of  being  reduced  to  nothing  by  a  breath. 
The  whole  creation,  the  whole  universe,  but  a  bubble 
created  by  the  breath  of  the  Almighty  ;  and  may  be  let  to 
sink  again,  if  he  please,  by  the  retraction  or  withdrawing 
of  that  breath.  If  then  the  things  made  clearly  demon- 
strate the  invisible  things ;  even  the  eternal  power  and 
Godhead  of  their  Maker,  how  great  a  one  is  he,  first,  that 
could  make  so  great  a  world  as  this,  and  yet,  secondly, 
when  that  is  done,  it  can  represent  so  little  of  him !  There 
is  yet  an  infinitude  of  being  appropriate  to  himself.  Be- 
sides, how  little  a  portion  do  we  take  up  of  him,  as  it  is 
said.  Job  xxvi.  5 — 14.  when  we  view  his  ways,  take  notice 
of  such  and  such  things  in  the  course  of  nature,  (as  he 
here  speaks  of,)  how  "hell  is  naked  before  him,  and  de- 
struction hath  no  covering  ;"  how  "  he  stretcheth  the 
north  over  the  empty  place,"  how  "he  collects  the  waters 
into  the  clouds,  and  the  clouds  are  not  rent  under  them  : 
the.se  (saith  he)  are  part  of  his  ways,  but  how  little  a  por- 
tion is  heard  of  him  V'  Oh  !  how  great  a  thing  were  it,  if 
we  did  but  once  learn  to  apprehend  the  difference  between 
beings  unmade  and  made,  between  marie  beings  and  the 
eternal  unmade  Being.     And  again, 

7.  We  may  learn  hence  the  impudency  of  the  temper, 
the  deceiver  and  the  destroyer  (as  much  as  in  him  lies)  of 
the  .souls  of  men;  that  he  .should  ever  go  about  to  make 
any  one  believe  that  there  is  not  a  God.  How  strange  im- 
pudency is  it,  that  he  should  ever  presume  he  can  make 
an  intelligent  mind  apprehend  that  there  is  not  a  God, 
when  the  invisible  things  of  God,  even  his  eternal  power 
and  Godhead,  are  so  clearly  seen  in  the  things  that  are 
made  !  Think  of  this  if  any  of  you  are  vexed  at  any  time 
(as  perhaps  many  of  you  may)  with  malicious  injections 
from  that  wicked  one,  that  would  fain  make  you  believe 
there  is  no  God ;  why  turn  upon  him  with  disdain  : 
"  Thou  impudent  liar,  wouldst  thou  make  me  believe 
against  my  own  eyes,  against  the  clear  apprehensions  of 
my  own  mind  1  What,  doth  not  every  thing  I  see,  doth 
not  everything  I  hear,  proclaim  the  Godhead  to  me"?  could 
there  be  any  thingof  being,  any  thing  of  motion,  anything 
of  life  through  this  whole  creation,  if  there  were  not  an 
original  Author  of  all  thisi  Doth  not  every  being  speak  a 
first  being,  and  all  wisdom  speak  the  first  wisdom,  and  all 
love  the  first  love,  and  all  goodness  speak  the  first  good- 
ness 1  Can  any  thing  of  itself  come  out  of  nothing  1  No- 
thing is  more  obvious  to  a  considering  mind  (as  hath  been 
urged  before)  than  that  we  can  be  surer  of  nothing  than 
we  are  of  this — that  suppose  nothing  at  all  were  in  being, 
to  eternity  nothing  could  ever  be  in  being.  But  something 
is  in  being  now  :  and  if  that  be  the  account  that  is  to  be 
given,  how  there  comes  to  be  any  thing  in  being;  that  is, 
that  there  hath  been  .something  eternally  in  being,  then 
that  which  was  eternally  in  being  is  the  cause  of  all  things 
that  are  in  being.  The  cause  that  was  eternally  in  being, 
must  bear  proportion  to  the  effect.  If  wisdom  and  good- 
ness are  to  be  found  amongst  made  things,  they  are  not 


Lect.  VI. 


THE  EXISTENCE  OF  GOD. 


I0G5 


nothing;  you  cannot  say  that  wisdom  is  nothing,  and  know- 
ledge nothing,  justice  nothing,  for  then  there  would  be  no 
ditference  between  a  wise  man  and  a  fool.  If  they  are 
something,  they  could  not  of  themselves  come  out  of  no- 
thing; therefore  there  must  have  been  eternal  goodness, 
wisdom,  and  life ;  that  that  in  itself  lived,  and  lives  to  all 
eternity:  for  you  see  there  are  such  things  as  these  among 
what  is  made.  Why  then,  it  is  fit  to  retort  upon  the  tempter 
with  disdain,  "  Dost  thou  go  about  to  make  me  believe, 
against  the  clear  light  of  my  own  mind,  that  there  is  not 
a  God,  when  it  is  clearly  seen  from  the  things  that  are 
made?'  If  there  were  nothing  else,  this  proves  the  eternal 
Being,  that  there  must  he  an  eternal  Cause  that  hath  in  it 
something  proportionable  to  the  visible  effects  that  are  to 
be  seen,  impressed  even  upon  the  things  that  are  made. 
Characters  appearing  in  the  effect  must  have  something 
correspondent  to  them  in  their  cause,  otherwise  something 
must  come  of  itself  out  of  nothing,  which  is  simply  the 
most  impossible  thing  that  can  be  thought.  I  would  only 
add  this  in  the  last  place, 

8.  Whosoever  they  are  that  do  terminate  their  thoughts 
upon  this  visible  world,  and  look  no  further,  they  resist, 
nay  (as  much  as  in  them  is)  defeat  and  destroy  the  very 
design  of  the  creation.  Why  hath  God  made  such  a  world 
as  this,  and  set  such  creatures  as  we  in  it  1  It  is,  that  this 
world  may  be  an  extant,  continual  standing  representation 
to  us,  an  evidence,  a  proof  of  his  invisible  eternal  power 
and  Godhead  who  made  it.  We  have  our  concerns  and 
business  lying  here,  within  this  visible  world,  from  day  to 
day ;  here  we  are  too  apt  to  take  up  our  thoughts,  our  de- 
sires, our  designs ;  they  terminate  upon  this  visible  world. 
If  we  let  them  do  so,  if  we  tolerate  our.selves  in  such  a 
course  as  this,  it  is  (as  much  as  in  us  is)  to  defeat  and  de- 
stroy the  design  of  the  creation.  God  hath  designed  this 
visible  frame  of  things  to  be  to  us  a  continual  monument 
and  representation  of  himself;  but  we  look  to  the  things 
that  are  made,  and  there  we  let  our  eyes  stay  and  terminate, 
and  never  look  through  them  to  that  which  is  unmade. 
This  would  he  a  like  case,  as  if  one  should  have  a  very 
curious  perspective  put  into  his  hands,  that  was  very  much 
adorned  and  beautified  with  every  thing  of  external  orna- 
ture  that  art  could  confer  upon  it,  and  holds  it  in  his  hand, 
turns  it  this  way  and  that,  and  views  it  on  every  side  for  a 
long  time  together,  and  then  lays  it  aside,  never  looks 
through  it ;  he  would  see  a  vast  cotintry  that  now  appears 
to  him  nothing  else  but  a  dark  shadow :  just  so  men  deal 
with  this  visible  creation  and  frame  of  things  ;  they  look 
upon  it,  take  notice  of  the  variety  of  creatures  that  are  in 
it,  they  look  on  every  side  of  this  visible  world,  as  it  doth 
apply  itself  to  them,  and  as  they  have  opportunity  to  view 
the  things  therein;  but  whereas  it  was  intended  as  a  per- 
spective, that  they  might  look  through  it  into  the  invisible 
power  and  Godhead  of  him  that  made  all,  this  never 
comes  into  their  minds.  How  preposterous  a  course  is 
this  !  It  is  little  apprehended  how  guilty  we  make  our- 
selves in  this  kind,  every  day,  when  we  let  our  minds  stay 
upon  any  creature  of  God,  this  or  that  man  or  woman,  or 
house  or  star,  (if  we  should  go  .so  high,)  and  never  think  of 
God;  while  they  are  all  made  things,  that  tend  to  repre- 
sent to  us  their  Maker.  Oh  !  how  little  is  the  end  answer- 
ed and  considered,  why  we  have  such  a  frame  of  things 
set  in  view  and  kept  in  view  continually  before  us,  that 
we  might  look  through  them  and  adore,  look  up  and 
adore,  that  we  might  through  all  view  and  behold  the 
great  Author  of  all,  and  bow  our  heads  before  him.  When 
we  eat  and  drink,  and  never  think  of  God,  commend  the 
food  and  drink,  and  never  think  of  God;  here  we  take  up 
with  the  creature,  the  made  thing,  and  never  consider  the 
unmade  Maker  of  it  and  of  us.  The  end  is  defeated  and 
lost,  for  which  this  world  was  made  and  we  placed  in  it, 
while  we  look  not  through  things  visible  and  made,  unto 
him  that  is  invisible  and  unmade. 


LECTURE  VI.' 

11.  There  are  hereupon  most  apparent  and  very  blam- 
able  things,  about  which  it  is  needful  that  we  should  be 

"  PreactieJ  December  26th,  1690. 


expostulated  with,  and  that  we  do  expostulate  with  our- 
.selves concerning  them:  otherwise  it  would  be  in  vain 
that  another  should  reprove  us,  if  we  be  not  brought  by  it 
to  reprove  ourselves;  or  that  another  should  expostulate 
with  our  own  souls.  And  this  we  should  do  upon  that 
which  hath  been  opened  and  improved  in  respect  of  such 
things  as  these  :  as, 

I.  Why  are  we  yet  so  much  in  doubt  concerning  what 
is  so  clearly  demonstrable  '\  the  invisible  things  of  God, 
his  eternal  power  and  Godhead,  which  are  things  so  clearly 
seen  (though  they  are  in  themselves  invisible)  by  visible 
effects,  by  things  that  are  made.  Why  are  our  iiiinds  yet 
pendulous  and  in  suspense  about  so  very  plain  and  de- 
monstrable things'!  For  what,  can  it  enter  into  our  minds 
to  think  this  world  rose  up  out  of  itself,  without  a  Maker, 
out  of  nothing'?  Who  of  us  can  endure  (if  he  consider) 
the  gross  absurdity  of  such  a  thought  '\  And  since  we  may 
so  easily  be  at  a  certainty,  why  are  we  not  at  certainty  in 
so  plain  a  easel  why  do  not  our  minds  come  to  a  settle- 
ment 1  why  are  they  so  off  and  on  '?  why  do  we  hover  and 
halt  between  two  opinions,  as  we  did  not  know  whether 
God  be  God,  yea  or  no  "?  or  whether  he  were  to  be  stuck 
to  as  suchl  as  the  prophet  deals  with  that  people  so  much 
divided  in  opinion  between  God  and  Baal.  But  indeed 
ours  would  be  a  worse  division  and  more  absurd,  for  if  we 
are  divided  in  our  own  minds  in  this  case,  it  must  be  be- 
tween a  God  and  no  God.  There  was  no  question  among 
them,  but  there  was  and  must  be  some  God  or  other,  but 
only  the  question  was,  whether  that  God  the  people  owned, 
or  another,  were  the  God ;  that  was  all  the  doubt,  but  this 
is  a  much  wider  case,  when  the  question  is  between  a 
God  and  no  God  ;  and  nothing  can  be  more  evident  than 
the  things  that  are  made,  must  have  had  some  maker  and 
author.  It  is  a  comfortable  thing  to  ourselves  to  feel  the 
ground  firm  under  us  as  to  this  first  and  deepest  funda- 
mental; a  very  comfortable  thing  for  us  to  feel  that  it 
shakes  not.  But  know  withal,  it  is  a  very  dutiful  thing 
towards  our  Maker  to  be  at  a  point,  and  not  to  be  always 
disputing,  or  to  have  perpetual  disceptations  within  our- 
selves, about  that  which  is  prerequisite  to  our  duty ;  for 
that  suspends  all  duly,  and  lays  a  restraint  upon  every 
thing  of  duty  towards  him  ;  while  we  waver  and  hover  in 
our  spirits  about  so  plain  a  thing  as  this.  Let  us  be  all 
at  a  certainty,  when  we  may  be  so  easily  at  a  certainty; 
as  certain  (as  I  have  urged  to  you)  about  this  as  we  can  be 
of  any  thing  whatsoever ;  for  we  cannot  be  more  certain  of 
any  thing  than  we  can  be  of  this,  that  we  ourselves  are 
made  things ;  for  whatsoever  is  unmade  must  have  been 
from  everlasting,  inasmuch  as  nothing  that  is  made  but 
it  hath  received  a  beginning  of  being.  Whatsoever  is  un- 
made must  have  no  beginning  of  being,  must  have  been 
from  everlasting.  But  can  vou  be  surer  of  any  thing  than 
that  you  have  not  been  from  everlasting  1  You  know 
you  have  not  been  from  everlasting,  therefore  you  are 
made  things.  And  again  ;  you  cannot  be  surer  of  any 
thing  than  you  are  of  this,  that  you  are  such  a  sort  of  made 
things  as  can  think,  as  have  a  po"ver  of  thought;  you  are 
not  more  sure  that  you  can  see,  than  you  are  that  you  can 
think,  and  therefore  you  do  know  and  are  sure,  that  you 
have  minds  and  spirits  about  you  ;  for  you  are  sure  that 
flesh  and  blood  and  hones  cannot  think ;  you  cannot  be 
surer  of  any  thing  than  you  are  of  this,  that  this  bulk  of  a 
body  of  yours  cannot  exercise  a  thought.  Well  then,  if 
you  be  a  made  sort  of  thing,  and  you  find  vou  have  a 
power  of  thought  belonging  to  you,  and  therefore  that  you 
have  a  mind  and  spirit  belonging  to  you,  vou  must  then 
have  proceeded  from  an  unmade  mind  and  Spirit,  an  un- 
made self-subsisiing  mind  and  Spirit;  and  this  is  God, 
and  can  be  nothing  but  God.  This  is  all  as  plain  as  any 
thing  is  that  we  see  with  our  eyes,  therefore  do  not  pretend 
to  be  uncertain  in  a  matter  wherein  it  is  so  ea.sy  to  you  to 
be  at  a  certainty,  when  so  much  also  doth  depend  upon  it. 
And  blame  yourselves  for  this,  if  you  have  been  pendulous 
in  so  plain  a  case  hitherto.  Whv  am  I  in  doubt  when  I 
should  have  been  loving,  serving,  fearing,  and  adoring  this 
invisible  Deity  all  this  while  1  Why  have  I  suffered 
doubts  to  hang  on  my  mind  in  so  plain  a  ca.se'?    And, 

2.  Let  us  expostulate  with  ourselves  about  this,  that  our 
apprehensions  of  the  eternal  God  are  so  feeble  and  languid 


1066 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


and  ineffeclaal  as  Ihey  have  been  hitherto,  and  for  the 
most  pan  (the  Lord  knows)  yet  are ;  that  our  minds  have 
not  only  been  in  a  dubious  uncertainty,  but  that  the  ap- 
prehensions we  have  had,  have  had  so  little  of  vitality  and 
efficacy  and  power  in  them,  to  form  our  spirits  and  govern 
our  way  and  course  agreeably  thereunto.  For,  (as  was 
lold  you  by  way  of  inference,)  there  needs  not  only  clear 
knowledge,  but  vital  knowledge  of  the  Deity.  And  now 
let  me  a  little  further  insist  upon  it,  that  is,  that  there  is 
something  more  requisite  than  certainly,  somewhat  besides 
a  certainly  of  apprehension  and  knowledge  about  it.  Such 
things  as  there  are  to  be  superadded  thereto;  that  is,  effi- 
cacy, energy,  and  operative  power.  I  may  be  certain  of 
tho.se  things  that  do  concern  me  God-ward,  or  that  do  con- 
cern me  in  reference  to  my  soul,  and  yet  feel  little  of  effi- 
cacy and  power  in  the  most  certain  and  undoubling 
thoughts  that  I  can  have  about  such  things ;  that  is,  though 
I  may  have  as  great  a  certainty  about  the  objects  of  my 
mind  as  I  can  have  about  the  objects  of  sense;  yet  the 
objectsof  sense  do  always  strike  with  more  efficacy  than  the 
objects  of  the  mind  do.  E.xperience  speaks  this  plainly,  and 
I  need  but  appeal  to  every  one's  e.\'penence  about  it.  I  might 
illustrate  it  to  you  by  a  very  plain  and  obvious  instance  or 
two,  how  much  more  the  things  that  fall  under  present  sense 
do  alfect  us,  than  the  things  do  that  fall  not  under  sense. 
Though  we  are  not  more  certain  about  the  one  than  we  are 
abjut  the  other.  As  in  reference  to  these  bodies  of  ours,  we 
are  not  more  certain  that  we  do  at  present  feel  any  thing, 
whether  it  be  grateful  or  ungrateful  to  our  seiise,than  we  are 
certain  that  at  one  time  or  other  we  shall  die.  But  is  there 
anv  one  that  doth  sensibly  fear  death,  and  .set  himself  there- 
upon to  prepare  for  it,  as  he  doth  feel  pain  when  that  is 
upon  him  7  Therefore  I  say,  we  do  need  something  to  be 
superadded  to  our  certainty  to  enliven  our  apprehensions,  a 
power  and  energy  is  needful  to  be  superadded  to  them.  As 
I  told  you  before,  we  are  as  certain  we  can  think,  as  we 
are  certain  we  can  see  ;  we  are  not  more  sure  we  can  see 
with  our  eye,  than  we  are  sure  that  we  can  thinkwith  our 
minds  ;  yet  the  things  we  do  see  with  our  eyes,  do  affect 
us  more  than  the  things  we  only  appiehend  with  our 
minds ;  therefore  do  we  need  to  have  a  great  deal  of  effi- 
cacy and  power  superadded  to  the  apprehensions  of  our 
minds  concerning  the  invisible  things  of  God,  his  eternal 
power  and  Godhead.  And  since  it  is  plain  we  do  need  it, 
that  is,  that  such  apprehensions  often  lie  in  our  minds,  and 
work  nothing;  but  the  case  is  with  us  as  if  we  had  them 
not,  as  if  our  minds  were  vacant  of  such  apprehensions : 
surely  we  should  not  lie  still  patient  in  such  a  case  as  this ; 
when  these  apprehensions  of  God  are  the  most  important 
that  can  have  place  in  our  minds.  Why  are  we  so  pleased 
with  ourselves,  and  so  much  at  ease  concerning  this  thing, 
that  our  apprehensions  of  the  Godhead  should  have  so  lit- 
tle efficacy  with  them  as  they  have  to  command  our  spirits  1 
It  is  a  relievable  case,  as  well  as  there  is  a  necessity  there 
should  be  a  relief  sought  and  had  in  it.  If  he  is  pleased 
to  shine  into  our  minds  himself,  then  there  will  be  efficacy 
go  with  our  certainty ;  when  he  is  pleased  to  strike  through 
the  consistent  darkness  that  doth  inwrap  our  hearts,  and  to 
shine  into  our  hearts  by  giving  us  the  light  of  the  know- 
ledge of  his  own  glory,  then  there  will  be  power  in  our  ap- 
prehensions of  the  invisible  God,  and  then  in  his  light 
we  shall  see  light,  as  in  that  Psalm  x.xxvi.  9.  Therefore, 
for  this  should  we  supplicate  every  day  more  earnestly  than 
we  do  for  daily  bread;  "  I  need  thy  delivering  influence, 
O  Lord,  to  quicken  dead  notions  of  things  that  lie  in  my 
mind,  that  they  may  have  power  and  be  operative  in  me,  as 
much  as  I  need  daily  bread,  and  momently  breath."  This 
should  be  our  sense,  and  with  wailing  and  craving  ej'es 
should  we  be  looking  up  daily  and  continually;  for  it  is 
dutiful,  that  this  should  be  the  posture  of  made  spirits  to- 
wards the  unmade  Spirit,  of  produced  spirits  towards  their 
great  Parent,  the  original  universal  Spirit  that  is  the  Parent 
of  all ;  that  they  may  be  continually  maintained  and  held 
in  lifeby  vital  coramunicationsfrom  himself:  this  he  would 
take  well;  it  is  childlike,  it  is  filial  deportment  towards 
the  supreme,  original,  eternal  Spirit,  whose  offspring  their 
spirits  are.  A  parent  is  pleased  to  have  a  child  express 
and  own  his  dependance  upon  him.  When  we  cut  off  these 
spirits  of  ours  from  the  unmade  eternal  Spirit,  this  is 
apostacy,  disloyalty ;  this  is  to  set  up  ourselves  and  for  our- 


selves, and  no  wonder  if  we  languish  and  perisK  by  it. 

And, 

3.  We  should  expostulate  with  ourselves  about  our  so 
frequent  unmindfulness  of  the  invisible  eternal  God,  when 
we  liave  so  much  occasion  to  mind  him  every  hour ;  for 
that  things  that  are  made,  reveal  him  to  us  continually ;  we 
cannot  open  our  eyes,  but  we  must  see  something  or  other 
the  should  put  us  in  mind  of  God  :  we  shall  behold  some 
of  the  maik  things,  that  should  be  still  putting  us  in  mind 
of  their  Maker,  theirs  and  ours.     And, 

4.  Why  are  we  so  little  conversant  with  God,  so  uncon- 
versable towards  him,  when  he  is  continually  surrounding 
us,  compassing  us  about  before  and  behind,  in  all  the  made 
things  which  do  encompass  us  1  God  is  in  them,  or  they 
are  all  in  him,  all  living,  and  moving,  and  having  their  be- 
ing in  him.  This  conversablene.ss  with  God,  or  a  disposi- 
tion of  spirit  to  converse  with  him,  it  imports  more  than 
bare  minding  of  him,  thinking  of  him ;  it  cairies  in  it  an 
application  of  faith  towards  him.  It  is  a  thing  that  in- 
volves complacency  in  the  nature  of  it,  as  you  can  any  of 
you  easily  apprehend.  1  converse  electively  with  whom 
or  what  I  converse  with,  out  of  choice,  and  for  a  compla- 
cential  inclination  of  my  own  mind.  Oh  I  why  is  there  no 
more  of  this  with  us  towards  God,  the  unmade  and  eter- 
nal Being,  while  he  continually  besets  us  in  the  things 
that  are  made,  and  who  is  nearer  to  us  than  we  are  to  our- 
selves! He  is  in  lis  if  we  would  but  look  in,  and  meet 
with  him,  and  apply  ourselves  to  him.  It  was  first  the 
saying  of  a  heathen,  (taken  up  since  and  improved  by 
many  in  the  Christian  church,  both  ancient  and  modem 
writers,)  "  God  is  more  inward  to  us,  than  we  are  to  our- 
selves, and  yet  we  will  not  converse  with  him,"  It  was 
Plato's  saying  first.  But  will  we  not  converse  with  himl 
How  inexcusable  a  thing  is  this,  his  own  creature  to  be  a 
stranger  to  him;  a  creature  that  he  made!  "  1  that  have 
made  thee,  (may  he  say,)  and  made  thee  as  thou  art,  given 
thee  a  reasonable,  intelligent,  apprehensive,  immortal  mind 
and  spirit,  and  wilt  thou  not  know  me7  wiltthou  not  converse 
with  me  1  wilt  thou  not  acquaint  thyself  with  me  1  wilt  thou 
not  lead  thy  life  with  me  ?"  What  have  we  to  say  to  this"? 

5.  Why  do  we  not  more  frequently  do  him  homage, 
when  we  dwell  in  a  world  that  is  all  his"!  Every  thing 
that  we  can  use  and  enjoy  in  it,  are  all  made  things,  and 
made  by  him,  and  this  world  that  contains  and  inwraps 
thern  all,  itself  a  made  thing,  and  we  are  made  things  ; 
why  are  we  not  more  frequently  doing  him  homage  1  We 
can  take  up  nothing,  we  can  use  nothing,  we  can  enjoy 
nothing  in  all  this  whole  world  but  what  he  hath  made. 
And  what!  not  do  him  homage,  deep,  inward,  profound 
homage  1  how  inexcusable  is  this  !  We  know  we  did  not 
make  or  furni.sh  this  world ;  we  were  brought  into  it,  placed 
in  it,  and  we  find  ourselves  supplied  with  all  things  ne- 
cessary for  our  .support  and  for  our  accommodation,  suit- 
able to  that  sort  of  being  that  God  hath  given  us.  And 
shall  we  not  do  him  frequent  homage!  Suppose  a  man 
should  rush  into  one  of  your  houses  and  set  himself  by 
your  fire-side,  and  make  use  of  such  and  such  provisions 
of  your  house,  as  he  can  lay  his  hands  on,  and  take  no  no- 
tice of  you,  would  you  long  bear  so  barbarous  a  usage  as 
this?  'And  is  not  this  the  very  easel  You  come  here 
into  this  world  that  God  hath  made,  and  not  you  ;  and 
every  thing  is  his  that  you  can  lay  your  hands  upon,  or 
make  any  use  of;  and  to  take  up  and  use  this  and  the  other 
thing,  and  never  look  up,  or  not  often  look  up  to  him:  or 
not  look  up  with  a  more  delightful  sense  of  your  obligation 
to  him,  than  (God  knows)  is  too  common  with  us ;  how- 
can  we  defend  ourselves  against  our  own  thoughts,  against 
our  own  reasonings,  in  this  case  7     And  further, 

6.  Why  do  we  drive  designs  here  in  this  world,  apart 
from  him,  without  reference  to  him  ■?  This,  and  that,  and 
the  other  thing  I  do  to  please  mvself,  or  to  advance  myself, 
without  any  thoughts  of  God,  without  any  referring  to  him. 
I  lay  mv  designs  without  him  ;  I  will  go  to  such  and  such 
a  place,'  I  will  abide  there  so  long,  I  will  there  do  so  and 
so,  I  will  "buv  and  sell  and  get  gain,"  when  we  "ought 
to  say,  If  the  Lord  will,  I  will  do  so  and  so."  He  that  is 
the  Author  and  Lord  of  all  this  made  world,  what !  do  you 
think  to  move  to  and  fro  in  it  without  reference  to  him, 
and  drive  designs  for  yourselves  apart  from  him  1  Sure, 
the  forming  of  a  design  should  always  be  accompanied 


Lect.  VI. 


THE  EXISTENCE  OF  GOD. 


1067 


with  an  act  of  worship,  there  should  still  be  a  dedicaiirg 
of  our  designs  to  him,  as  well  as  of  ourselves;  for  what  is 
plainer,  than  that  he  that  is  the  Alpha  must  be  the  Omega 
too  1  Hath  he  not  made  himself  known  to  us  by  these 
conjunct  titles,  the  first  and  the  last  1.  "  Of  him,  and  by 
him,  and  to  him  are  all  things,"  that  he  alone  might  have 
the  glory.  There  should  be  a  tribute  of  glory  paid  him,  in 
every  thing  we  design,  and  more  especially  in  reference  to 
his  design.  When  we  come  to  take  notice  of  that  great 
design  of  his,  oh !  how  it  might  make  our  hearts  shake 
witlim  us,  to  think  what  sort  of  acknowledgments  God 
hath  in  this  world,  even  in  that  part  of  the  world  that  is 
called  Christian,  in  reference  to  some  of  the  great  things, 
and  even  the  greatest  thing  that  ever  was  done  since  there 
was  such  a  world  in  being.  That  is,  that  extraordinary 
descent  of  God  into  the  world,  in  the  person  of  his  own 
Son,  taking  upon  him  human  flesh,  becoming  the  Em- 
manuel, the  Divine  nature,  the  invisible  Godhead,  in  the 
second  person,  uniting  itself  with  the  manhood.  Here  are 
acknowledgments  of  this  made  amongst  us;  but  it  might 
make  our  hearts  shake  within  us,  to  think  of  what  kind. 
That  is,  according  to  the  usage  of  too  many,  the  descent 
of  our  blessed  Lord,  the  eternal  AVord,  in  human  flesh, 
they  seem  to  think  (that  their  practice  expresseth)  that  the 
nativity  of  our  Lord  is  not  to  be  celebrated  fitly  hut  by  a 
debauch ;  they  cannot  fitly  celebrate  the  nativity  of  Christ, 
but  by  being  drunk.  Monstrous  wickedness  !  To  think 
that  the  great  God  is  to  be  worshipped  so  unsuitably  to 
himself;  when  he  is  to  be  made  the  end  of  all  things. 
The  Former  of  all  things;  how  is  he  made  the  end,  olher- 
wise  than  as  he  is  glorified"?  But  to  glorify  him,  to  pretend 
toglorify  him,  by  breaking  his  laws,  by  violating  his  known 
and  most  sacred  precepts  !  By  breaking  the  law,  dis- 
honourest  thou  God  1  Rom.  ii.  23.  That  was  bad  enough  ; 
but  it  is  much  worse,  by  breaking  the  law,  to  dishonour 
God  under  the  pretence  of  doing  him  honour,  to  think  that 
I  honour  him  by  so  palpably  dishonouring  him.     And, 

7.  Why  are  we  so  prone  to  blame  and  censure  the  me- 
thods of  his  government  over  this  world,  which  he  hath 
made,  and  when  by  it,  and  the  things  in  it  that  he  haih 
made,  he  is  proclaiming  to  us  his  eternal  power  and  God- 
head 1  Is  he  not  able  wisely  and  well  to  govern  his  own 
creation  1  Could  he  bring  such  a  world  as  this  out  of  no- 
thing into  being,  and  doth  he  not  know  what  to  do  with 
it,  now  he  hath  made  it,  and  how  to  order  the  concerns  of 
if?  Oh !  how  little  is  God  reverenced  as  the  Creator  and 
Former  of  all  things,  when  we  take  upon  us  to  censure, 
and  blame,  and  tax  his  doings  1  Why  do  we  strive  with 
him,  when  he  gives  not  account  of  anv  of  his  matters? 
Job  xxxiii.  13.  He  is  far  above  it.  And  like  it  is  that,  xl. 
2.  "  Shall  he  that  contends  with  the  Almighty,  instruct 
him  ■?  He  that  reproves  God,  let  him  answer  it."  What  1 
for  man  to  take  upon  him  to  reprove  God,  to  say  he  might 
have  ordered  things  better,  so  and  so,  things  might  have 
been  brought  about  in  a  fitter  season,  might  have  been 
done  sooner,  they  might  have  been  compassed  by  fitter 
methods,  by  more  suitable  instruments,  and  the  lilce.  Sure 
we  forget  ourselves  when  we  consider  not,  Ihat  "the  in- 
visible things  of  God,  his  eternal  power  and  Godhead,"  are 
all  testified  bythe  things  that  are  made.  And  what  1  can- 
not "the  invisible  things  of  God,  his  eternal  power  and 
Godhead," guide  and  manage  thingsmore  wisely  than  we? 
"Wo  to  him  that  strives  with  his  Maker!  Let  the  post- 
herd  strive  with  the  potsherd  of  the  earth,"  Isaiah  xlv.  9. 
Let  them  choose  their  match.  And  those  many  expressions 
we  have  from  himself  in  the  latter  end  of  the  book  of  Job; 
"Canst  thou  do  so  and  so?"  doih  intimate  this  all  along 
to  them  and  to  us,  that  unless  we  could  do  such  and  such 
things;  unless  we  could  lay  the  foundation  of  such  a  world 
as  this  ;  unless  we  could  stretch  out  such  another  heaven, 
and  form  and  establish  such  another  earth;  unless  we  could 
span  the  heavens  with  our  hands,  and  measure  the  dust  of 
the  earth,  and  gather  the  winds  in  our  fists,  and  set  bounds 
and  limits  to  the  sea  as  we  please :  "  You  are  not  my  match 
(saith  God)  unless  you  can  do  such  and  such  things.  And 
if  you  are  not  my  match,  why  will  you  strive  with  me  ? 
why  will  you  contend  with  me  ?  why  should  your  wisdom 
vie  with  mine,  and  your  will  with  mine,  and  your  interest 
with  mine?"  And  again, 
^  8.  Why  do  we  so  little  covet  him  for  our  portion,  who 


is  plainly  proved  by  the  things  that  are  made  to  compre- 
hend in  himself,  virtually,  all  the  perfections  of  this  world, 
and  formally,  infinitely  more  ?  For  there  must  be  infinitely 
more  in  himself  than  is  laid  out  on  creation.  Do  you  think 
he  did  exhaust  himself  in  making  such  a  world  a.s  this? 
The  world  when  all  is  done  is  but  a  finite  thing,  all  that 
is  made  is  but  finite,  but  that  which  is  unmade  is  still  in- 
finite. He  that  comprehends  in  himself  all  excellency,  all 
goodness,  all  perfection,  created  and  uncreated,  mu.st' cer- 
tainly be  a  suflicient  portion  for  us.  The  absolutely  per- 
fect Being,  or  (which  is  all  one  in  Scripture)  God  all-suf- 
ficient, must  be  a  competent  satisfying  portion  (one  would 
think)  for  any  one.  Why  then  do  we  not  covet  him  more 
for  our  portion  ?  why  is  this  not  more  the  sense  of  our 
souls,  "Whom  have  I  heaven  but  thee?  and  who  is 
there  on  earth,  that  can  come  in  comparison  with  thee?" 
"  When  heaven  and  eaith  are  all  made  things  and  made 
by  thee,  there  must  be  in  thee  infinitely  more  than  in  both." 
But  when  we  take  up  with  so  mean  and  little  things  in 
our  thoughts,  (inasmuch  as  we  know  it  belongs  to  the  Deity 
to  be  the  portion  and  blessedness  of  a  soul,)  let  us  here- 
upon think  wiih  ourselves,  what  an  afiront  we  put  upon 
the  infinite  eternal  Godhead,  to  think  it  possible  for  any 
creature  to  fill  up  his  room.  It  is  a  most  insolent  aff'ront  to 
the  infinite  eternal  God,  to  think  that  any  creature  can  be  to 
you  instead  of  God:  an  aflront  that  you  can  never  expiate 
with  your  blood.  Thisistoundeify  him.  Him,  whom  in  all 
your  thoughts  you  shoii. 11  deify,  you  nullify;  for  make  him 
anything  less  than  God,  and  you  make  him  nothing.  And, 

9.  Why  do  we  no  more  fear  him  as  an  enemy,  when  he 
hath  demonstrated  his  eternal  power  and  Godhead  b)'  the 
things  that  are  made?  and  all  the  invisible  things  that  be- 
long to  his  nature  besides,  are  all  demonstrated  by  the 
things  that  are  made  ?  Why  do  we  not  more  fear  to  have 
such  a  one  for  our  enemy  ?  "  Fear  ye  not  me,  (saith  the 
Lord,)  who  hath  bounded  the  sea  that  it  cannot  pass;  and 
thouirh  the  waves  thereof  toss  themselves  ihey  cannot  go 
over  ?"  giving  that  one  instance,  when  he  could  have  given 
thousands  as  great,  in  that  5th  Jeremiah:)  "  what  stupid 
creatures  are  you  that  you  will  not  fear  me,  when  ye  have 
such  an  instance  as  this  and  thousands  more  always  in 
view  before  you,  of  my  invisible  eternal  Godhead,  that 
hath  in  time  displayed  and  showed  itself  forth  !     And, 

10.  Lastly,  Why  are  we  so  prone  to  fear  men,  the  crea- 
tures of  God,  while  we  so  little  fear  and  stand  in  awe  of 
him  ?  It  is  still  a  wrong  to  our  Maker,  a  wrong  done  to 
God,  considered  under  tJie  notion  of  Creator.  Look  to 
that,  Isa.  Ii.  12.  "  Who  art  thou,  that  art  afraid  of  a  man 
that  shall  die,  and  the  .son  of  man  that  shall  be  as  grass? 
and  forgette.st  the  Lord  thy  Maker,  who  stretched  forth  the 
heavens?"  inasmu..'h  as  he  is  the  Maker  and  Lord  of  all. 
Thisshows  thatitis  an  insolency  against  him  and  the  rights 
of  his  Godhead,  to  place  your  supreme  fear  on  any  thing 
besides  him.  Therefore  the  form  of  speech  there  is  very 
remarkable,  "  Who  art  thou,  that  art  afraid  of  a  man  ?" 
The  form  of  speech  is  reprehensive  and  expo.stulator)-, 
"Who  arc  thou?"  When  people  find  themselves  seized 
with  any  immoderate  fears,  they  are  wont  to  pity  them- 
selves, and  to  look  upon  it  as  an  infelicity  :  but  they  forget 
it  is  a  crime ;  and  those  words  repre.sent  it  as  a  crime, 
"Who  art  thou  that  art  afraid — who  art  thou?"  What  doth 
that  signi(^'?  Why,  it  signifies  thus  much.  Thou  takest 
too  much  upon  thee,  while  thou  think'cst  thou  art  only  to 
be  pitied;  thou  dost  little  consider  how  faulty  thou  art, 
thou  dost  transpose  the  government,  thou  deposes!  the 
Lord  thy  Maker,  and  setlest  up  a  mortal  thing  upon  his 
throne.  Who  art  thou  that  takest  upon  thee  at  this  rate, 
to  undeifv  God  and  deify  the  creature,  a  mortal  worm  ? 
Who  art  thou  that  turnest  all  things  upside  down,  to  de- 
press the  Maker  and  to  exalt  a  little  piece  of  animated 
elav  into  his  place?  This  is  very  deeply  to  be  considered, 
that  to  have  our  spirits  more  liable  to  be  awed  by  a  man, 
a  mortal  thing,  than  by  the  eternal  immortal  God,  is  a  do- 
ing violence  and  a  wrong  to,  and  encroaching  upon  the 
rights  of  the  eternal  Godhead.  Well  now,  about  such 
things  as  these  we  should  expostulate  with  our.selves. 

III.  I  shall  shut  up  all  with  some  particulars  of  most 
apparent  duty,  to  which  we  need  to  be  exhorted  in  refer- 
ence to  what  hath  been  hitherto  said.     As, 

1.  Since  "'he  invisible  things  of  God,  his  eternal  power 


1068 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


PartL 


and  Godhead,"  are  so  clearly  demonstrable  by  the  things 
that  are  made,  let  us  learn  more  to  contemplate  these  in- 
visible things  of  God,  in  the  visible  things  that  we  have 
before  our  eyes :  and  know  that  it  is  an  arfjument  of  very 
great  spirituality  so  to  do.  Let  the  examples  we  have  in 
Scripture  engage  our  minds  more  this  way.  To  look  over 
such  Psalms  as  Psalm  the  8lh,  the  104rh,  and  the  146lh, 
all  full  of  admiration  of  the  works  of  God  :  and  a  great 
many  more,  with  multitudes  of  passages  of  Scripture  be- 
sides in  other  places  ;  showing  how  much  the  spirits  of 
the  saints  of  old  have  been  exerci.sed  and  taken  up  in  ad- 
miring God  upon  those  conspicuous  appearances,  that  have 
been  of  his  glory  in  the  creation.  I  doubt  there  is  alto- 
gether a  fault  among  us  that  we  so  little  apply  our  minds 
this  way.  But  know  it  is  our  duty  to  be  exercised  in  it, 
to  take  times  on  purpose  to  contemplate  God  in  the  crea- 
ture, to  behold  and  view  the  invisible  things  of  God,  his 
eternal  power  and  Godhead,  in  the  things  that  are  made. 
And, 

2.  Hereupon  joyfully  acknowledge  this  God  for  your 
God;  considering  the  case  of  the  blinded  besotted  pagans, 
who  worship  slocks  and  stones  for  deities,  or  the  sun, 
moon,  and  stars;  who  pray  to  a  god  that  cannot  save: 
the  generality  of  the  more  besotted  of  them;  though  it  be 
true,  indeed,  among  pagans  there  have  been  those  that  have 
been  much  wiser  and  of  more  refined  minds.  But  since  it 
hath  pleased  God  more  expressly  to  manifest  himself  to 
you,  joyfully  acknowledge  it,  as  his  people  of  old  have 
been  wont  to  do.  "  Their  gods  are  idols,  the  works  of 
men's  hands  ;  but  our  God  made  the  heavens."  And  as 
it  is  in  that  Jer.  x.  11.  "  The  gods  that  have  not  made 
the  heavens  and  the  earth,  they  shall  perish  from  the  earth, 
and  from  under  these  heavens."  When  there  are  such 
multitudes  of  fictitious  deities  under  a  doom  to  perish,  all 
the  idols  of  this  world,  and  this  world  itself,  that  great  idol, 
that  is  most  set  up  and  exalted  against  God  ;  oh  1  do  you 
joyfully  acknowledge  this  God  for  your  God,  that  you  are 
sure  is  the  only  living  and  true  God.  Our  God  that 
made  the  heavens;  own  your  relation  to  him,  walk  in  his 
name,  as  "all  people  will  do,  every  one  in  the  name  of 
his  God." 

3.  Resign  and  devote  yourselves  absolutely  to  him,  for 
you  are  made  things,  and  he  is  vour  Maker.  And  can  one 
have  a  greater  right  in  anything  than  that  which  he  hath 
made,  and  made  out  of  no'thing  l  not  given  it  an  external 
accidental  form  only,  but  given  it  its  whole  being.  And 
.so  is  the  matter  between  hiin  and  you.  Wherefore  it  is  to 
God  you  must  give  yourselves:  give  him  your  whole 
being,  body  and  soul  and  all  that  you  have ;  for  it  is  all 
but  made,  and  it  is  the  right  and  property  of  him  that 
made  you. 

4.  Trust  in  him  with  all  your  hearts,  commit  yourselves 
entirely  and  cheerfully  to  him.  Who  would  .scruple  to  do 
so  to  so  kind  and  benign  a  Maker  1  for  was  it  not  in  his 
choice  and  power  once,  whether  he  would  have  made  you 
or  not  1  was  it  not  determinate  by  him,  by  his  pleasure, 
whether  you  should  be  or  not  be?  If  you  have  devoted  your- 
selves to  him,  so  as  to  be  his  by  choice  and  consent,  as 
well  as  by  natural  right,  know  then  that  you  have  all  the 
encouragement  in  the  world  to  intrust  and  commit  your- 
selves to  him  as  to  a  faithful  Creator ;  as  the  expression  is 
1  Pet.  iv.  19.  This  is  a  thing  not  enough  understood,  the 
obligation  that  lies  upon  us  to  own  God  more  frequentlv 
and  solemnly,  under  the  notion  of  our  Creator.  We  think 
the  notion  wherein  we  should  own  him,  more  to  be  that 
of  a  Father,  and  as  in  Christ  he  hath  been  a  Redeemer  to 
us ;  but  the.se  things  are  not  to  exclude  one  another  by 
any  means.  It  is  very  true  indeed,  that  all  the  interest  we 
had  in  him  as  Creator,  was  lost  and  forfeited  by  the  apos- 
tacy:  but  that  matter  being,  by  the  Redeemer,  made  up 
between  him  and  all  those  that,  in  the  Redeemer,  accept 
him  and  take  him  for  their  God,  we  are  not  now  to  think 
his  Creatorship  is  to  be  absorbed  and  swallowed  up  in 
any  other  supervening  notion,  by  any  means.  We  are 
now,  by  redeeming  grace  and  mercy,  brought  to  that  state 
and  pass,  that  we  may  own  him  comfortably  as  a  Creator 
again.  So  that  whereas  we  had  lost  all  right  and  interest 
in  him  as  such,  by  our  apostacy  ;  a  restitution  being  made, 
now  we  are  to  commit  ourselves  to  him,  as  a  faithful  Cre- 
ator.   Faithfulness  hath  reference  to  a  promise,  and  a  co- 


venant. We  are  to  commit  ourselves  now  to  him  as  a 
Creator,  under  obligation.  There  was  a  covenant  madeat 
first,  between  himself  and  his  innocent  creature;  that  co- 
venant was  broken  by  the  apostacy  ;  so  that  he  could  be 
challenged  upon  faithfulness  no  longer.  But  now,  that 
maiter  being  composed  and  made  up  by  the  Redeemer,  by 
a  Mediator,  there  is  a  new  covenant  made,  and  now  faith- 
fulness hath  place  in  reference  to  him  as  a  Creator,  and 
we  are  to  own  him  as  such,  and  trust  in  him,  and  commit 
ourselves  to  him  as  such.     And, 

5.  You  should  hereupon  cease  from  solicitude  about  the 
issue  of  things  in  reference  to  yourselves,  or  in  reference 
to  the  whole  community  that  you  profess  to  be  of,  even  that 
people  that  he  hath  in  this  world.  Solicitude  should  cease 
about  private  and  more  public  concerns ;  you  should 
reckon  that  yourselves  and  all  things  are  in  the  best  hands 
in  which  they  could  lie,  or  into  which  they  could  be  put. 
In  reference  to  things  that  relate  to  yourselves,  you  have 
committed  yourselves  to  him,  devoted  yourselves,  intrusted 
yourselves  to  him  upon  invitation ;  not  presumptuously, 
but  as  being  warranted  and  encouraged  by  himself  Then 
it  is  a  wrong  to  him  to  be  anxious  what  he  will  do  with 
you.  What !  will  he  not  show  mercy  to  the  soul  he  hath 
made  ?  Indeed,  his  having  made  it,  if  there  be  no  expiation 
of  sin,  would  have  availed  nothing;  for  there  is  a  case  when 
"he  that  made  them  would  not  have  mercy  on  them,  and  he 
that  formed  them  will  show  them  no  favour,"  Isa.  xxvii.  11. 

That  is,  when  they  are  in  rebellion  against  him  and  will 
not  be  reconciled  to  him ;  but  when  a  reconciliation  is 
brought  about,  and  you  have  surrendered  to  him  the  soul 
that  he  hath  made,  it  is  a  great  iniquity  and  wrong  to  him 
to  suppose,  that  he  will  not  now  deal  with  you  as  a  faith- 
ful Creator.  Therefore,  though  now  you  know  your  soul 
is  lodged  in  flesh,  and  within  a  little  while  this  mortal  frame 
must  drop  in  pieces  and  fall  into  the  dust,  yet  never  be 
solicitous  what  he  will  do  with  your  soul,  or  what  will  be- 
come of  it  after  all :  you  do  betrust,  you  have  committed 
it  to  him,  who  is  the  most  absolutely  perfect  God,  and  the 
most  absolutely  perfect  Being.  All  things  that  he  hath 
made  demonstrate  him  to  be  so  ;  and  who  would  be  afraid 
to  let  his  soul  rest  in  the  midst  of  infinite,  immense  good- 
ness"! "His  soul  shall  dwell  at  ease  ;"  as  it  is  said  of  one 
that  fears  God,  but  very  laintly,  and  beneath  the  signifi- 
cancy  of  that  expression,  it  is  rendered,  Psalm  xxv.  13. 
"  His  soul  shall  dwell  in  goodness  (that  is  the  expression) 
who  feareth  God,"  shall  lake  up  its  rest,  sweet  and  plea- 
sant rest,  as  men  are  wont  to  do  at  night.  Who  would  be 
solicitous  when  he  is  to  commit  and  put  his  soul  into  the 
mid.st  of  immense  and  boundless  goodness,  as  his  must  be 
who  is  the  Author  of  all  made  things?  for  they  all  spring 
from  goodness,  goodness  that  would  diffuse  itself  and  flow 
arbitrarily  and  freely  in  such  a  creation  as  this.     And, 

6.  Live  more  adoring  lives.  Let  us  labour  to  habituate 
ourselves,  our  spirits,  more  to  adoration,  seeing  the  invisi- 
ble things  of  God,  his  eternal  power  and  Godhead,  are  con- 
tinually seen  in  things  that  are  made.  Let  that  sentence 
be  engraven  as  a  motto  upon  each  of  our  hearts,  and  in- 
wrought into  our  souls;  "Come,  let  us  worship  and  bow 
down,  and  kneel  before  the  Lord  our  Maker."  Let  every 
thing  that  .serves  to  put  us  in  mind  of  him,  prompt  us  im- 
mediately to  worship  and  bow  down  the  head  before  him, 
upon  such  apprehensions  of  God,  such  demonstrations  of 
his  love,  of  his  power,  and  goodness,  and  greatness,  as  ofl^er 
themselves  to  our  view.  Let  us  pr:sently  bow  and  wor- 
ship, lake  notice  and  adore. 

7.  Let  us  subject  ourselves  most  absolutely  to  his  go- 
vernment, both  legal  and  providential.  Doth  it  not  belong 
to  him  to  give  laws  to  his  creatures  that  are  capable  of  go- 
vernment by  law,  that  have  been  entirely  and  wholly  made 
by  him?  Should  not  he  give  laws,  even  to  our  minds  and 
to  our  spirits,  and  lay  them  under  the  obligation  of  his 
laws?  This  is  sure  the  most  reasonable  thing  in  the  world. 
Why  should  he  not  prescribe  to  my  mind,  who  is  himself 
an  unmade  mind,  while  mine  is  but  a  made  mind  ?  Why 
should  not  he  prescribe  to  me  how  my  spirit  should  work 
this  way  or  that,  while  he  is  an  eternal  Spirit  and  Mind? 
My  spirit  that  sprung  from  him,  why  should  not  he  direct 
it,  even  by  a  law,  how  to  think,  how  to  dispose  of  my 
thoughts  this  way  and  that,  when  he  hath  given  me  a 
power  to  think  ?    Why  should  1  not  use  my  apprehensive 


Lect.  VII. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


10^9 


power  and  knowledge  for  him  from  whom  I  received  if! 
He  that  knows  my  mould  and  frame,  and  hath  given  me 
that  intelligent  spirit  that  I  have,  shall  I  not  keep  it  in  per- 
petual subjection  to  him,  receive  laws  from  his  mouth, 
never  think  myself  at  liberty,  and  in  an  indifferency  to  use 
my  thoughts  as  I  will,  and  let  out  my  affections  as  I  will ; 
but  all  under  his  lawl  And  then,  as  to  his  providential 
government,  shall  not  he  do  what  he  will  with  his  crea- 
tures, with  the  thing  that  he  hath  made  1  How  reasonable 
is  it,  how  just  towards  him  and  how  good  for  itself  to  be 
subject  to  him  !  Then  I  am  quiet  if  I  can  live  under  his 
government,  to  be  disposed  of  by  him  as  he  pleaseth  ; 
otherwise  there  is  a  continual  war  between  him  and  me 
and  so  a  continual  war  between  me  and  myself;  affection 
against  conscience,  passion  against  judgment  ■,  for  there 
will  always  be  something  in  me  as  long  as  I  live,  as  long 
as  I  have  a  reasonable  intelligent  being,  that  will  take  the 

fart  of  God  against  unreasonable  rebellious  passions,  and 
shall  be  a  self-judged  creature  before  him  in  his  sight. 
And, 

8.  Lastly,  Let  us  always  propound  him  to  ourselves  as 
the  object  of  our  religion ;  and  take  pleasure  in  the  thought 
of  this,  that  we  have  found  out  an  objectof  religion,  which 
we  have  revealed  to  us,  that  he  hath  himself  revealed  to  us 
himself  as  the  great  and  only  object  of  religion;  the  oae 
indisputable  One,  so  as  no  controversy  remains  now  con- 
cerning it.  And  whereas,  it  is  the  business  of  all  religion, 
to  pay  all  duty  to  God,  and  expect  and  seek  all  relief  and 
felicity  from  him,  let  us  demean  ourselves  towards  him 
accordingly.  And  consider  with  ourselves,  that  in  making 
his  mind  known  to  us,  giving  us  to  know  himself,  he  hath 
given  us  to  know  ourselves  also,  so  as  to  understand  tl.at 
being  creatures,  made  things,  we  are  made  for  another. 
That  which  cannot  be  by  it.self,  must  not  be  for  itself; 
what  more  reasonable  thing  in  all  the  world  1  Therefore, 
our  business  must  be  with  him  as  the  final,  ultimate,  ani- 
mative  object  of  our  religion  ;  and  that  designing  duty  to 
him  and  felicity  to  ourselves,  we  have  to  do  with  him  as 
the  object  of  religion  under  that  twofold  notion,  as  one  that 
we  are  to  glorify,  and  as  one  whom  we  are  to  enjoy  forever. 
And  this  now  shows  us  much  of  ourselves.  That  is,  showing 
us  what  our  nature  and  state  are,  it  shows  us  what  our  end 
of  business  must  be,  and  that  it  is  a  very  great  thing.  And 
this  is,  we  must  understand,  what  we  were  made  for.  And 
this  being  the  first  head  of  Christian  religion,  (indeed  of 
all  religion,)  it  resolves  the  first  question  that  every  one  is 
concerned  to  make  to  himself:  What  was  I  made  fori 
What  is  the  chief  end  of  man?  To  glorify  God  and  to  en- 
joy him  ;  to  pay  all  duty  to  him,  and  to  expect  all  felicity 
and  blessedness  from  him  ;  and  to  seek  it.  It  is  thus  only 
that  you  can  come  to  know  what  you  are  here  in  this  world 
for;  and  it  were  a  lamentable  ease,  to  know  the  several 
powers  and  faculties  that  belong  to  our  natures,  and  not 
to  kTiow  what  all  these  are  for.  To  know  I  am  such  a  crea- 
ture, of  such  a  mould  and  frame,  and  not  to  know  what 
these  are  made  fori  This  would  be  a  very  sad  consideration 
to  a  serious  and  considering  mind,  if  it  were  not  to  be  col- 
lected and  found  out  what  they  were  made  for.  As  if  one 
that  never  saw  a  watch  in  his  life  before  he  finds  it  by  ca- 
sualty and  chance,  and  sees  a  great  deal  of  curiosity  in  the 
workmanship,  yet  cannot  imagine  what  it  is  intended  for, 
what  it  was  made  for ;  it  stands  still,  and  he  knows  not  how 
to  set  it  going,  or  if  he  did,  he  doth  not  understand  the  use 
of  it.  Here  is  the  case  with  an  intelligent  creature,  a  man 
if  he  should  contemplate  himself,  and  not  contemplate  his 
Maker,  his  end.  Here  I  have  a  strange  kind  of  being,  I 
have  a  body,  and  I  have  a  soul  inhabiting  that  body  ;  but 
I  do  not  know  why  such  a  creature  as  I  came  to  have  a 
place  in  the  world,  why  I  have  such  a  bein?,  what  I  am  to 
do,  and  what  I  was  made  for.  But  now  by  this  you  come 
to  know  what  it  is  you  were  made  for.  If  you  know  you 
have  a  Maker,  you  must  know  you  were  made  for  him,  to 
glorify  him  and  to  enjoy  him  for  ever:  and  it  is  a  great 
thing  to  have  made  this  step;  when  we  have  taken  notice 
of  our  own  faculties  and  powers,  and  what  our  structure 
apd  frame  are.  Now  to  know  whose  we  are,  what  satis- 
faction is  it  to  the  mind  of  man  !  to  know  this,  that  I  am 
made  to  gloiify  and  enjoy  him  that  made  me.  But  when 
you  come  to  be  at  a  loss,  (as  all  in  the  fallen  state  are,) 
*  Preached  January  9th,  1691. 


"what  course  shall  I  take  to  glorif"  anc'  .njoy  GodV 
Why,  we  that  are  here  wandering  insucr.  awilderness  as 
we  are  in,  and  so  benighted,  so  bemisted  as  we  are  ;  if  we 
have  no  instruction,  no  guitiance,  no  rule,  we  are  at  a  sad 
loss.  Therefore  it  is  the  greatest  joy  in  the  world  to  a  con- 
sidering mind  to  have  it  plainly  evidenced  to  him,  that 
there  is  a  discovery  come  forth  from  God,  suitable  to  the 
forlorn  state  of  the  creature,  a  word  from  heaven,  a  writ- 
ten word  that  he  himself  hath  delivered  down  to  us,  to 
teach  us  how  we  are  toglorify  him,  and  how  we  are  to  enjoy 
him — which  will  be  the  next  thing  we  shall  come  unto. 


LECTURE   VII.' 


2  Tim.  iii.  16. 

All  Scripture  is  given  by  inspiration  of  God. 

You  have  had  an  Object  of  religion,  the  only  competent 
and  deserving  Object,  (I  hope,)  with  some  efficacy  present- 
ed to  you;  an  absolute  perfect  Being,  an  eternal  infinite 
Mind  or  Spirit,  self-existing  and  unmade;  demonstrating 
himself  to  be  so,  by  the  things  that  are  made.  And  now 
the  business  of  that  religion  that  is  to  be  exercised  towards 
such  an  Object,  (the  glorious  and  blessed  God,)  is  conti- 
nually to  render  to  him  a  due  homage,  and  to  expect  from 
him  bles,sedness  for  our  own  souls.  Religion  stands  in  se- 
rious endeavours,  (as  the  learners  among  us  are  taught  to 
speak  and  understand,)  "  toglorify  God  and  enjoy  him  for 
ever."  Under  this  twofold  notion,  we  are  to  go  and  act 
towards  him  as  our  chief  end;  as  one  to  whom  we  owe  all 
the  duty  we  are  capable  of  performing,  and  by  performing 
whereof  we  glorify  him;  and  from  whom  only  we  must 
expect  all  the  felicity  we  are  capable  of  partaking  of,  and 
in  the  participation  whereof  we  enjoy  him ;  so  we  are  to 
consider  and  move  towards  God  as  our  end,  in  such  a  mo- 
tion of  heart  and  spirit.  This  is  present  religion,  that  is, 
the  religion  of  our  present  state.  The  religion  of  the  way, 
(as  it  is  called,)  or  the  religion  of  viatores ;  those  that  are 
travelling,  and  yet  short  of  their  final  perfection.  And 
therefore  is  the  whole  of  that  religion,  to  wit,  the  religion 
of  the  present  state,  in  contia-distinction  to  that  of  the  eter- 
nal state,  expressed  by  a  term  that  denotes  continual  mo- 
tion ;  that  is,  a  coming  to  God.  "  He  that  comeih  to  God 
must  believe  that  he  is."  We  are  to  be  continually  in  this 
motion  all  the  while  we  are  in  this  world  ;  coming  to  God. 
In  order  whereto  that  great  fundamental  istobeforelaid — 
the  belief  that  God  is;  as  that  which  is  prerequisite,  upon 
which  we  have  been  insisting  already.  "He  thatcometh 
to  God  must  believe  that  he  is,  and  that  he  is  a  rewarder 
of  them  that  diligently  seek  him."  But  now,  whosoever 
have  it  in  design  thus  to  come  to  God,  and  move  towards 
him,  they  will  find  that  they  need  a  rule  to  guide  those 
motions  by  which  they  may  direct  and  steer  their  course: 
there  is  no  coming  to  God  but  as  he  is  pleased  to  render 
himself  accessible,  but  as  he  will  be  approached  ;  and 
therefore  our  religion,  which  consists  in  this  motion,  in  this 
coming  to  God,  cannot  be  a  self-devised  thing,  or  an  inven- 
tion of  our  own :  we  cannot  come  to  God  as  we  please,  but 
as  he  pleases,  as  he  will  have  us  come  :  we  can  never  glo- 
rify him,  but  by  doing  his  will,  nor  can  we  ever  come  to 
enjoy  him  but  by  compliance  therewith.  Therefore,  this 
must  of  course  be  the  next  inquiry,  with  any  considering 
person,  any  one  that  doth  .seriously  design  to  do  any  thing 
in  the  business  of  religion  ;  "What  course  shall  I  take  to 
know  God's  will,  concerning  my  approach,  my  coming, 
my  tending  towards  him  through  the  whole  course  of  my 
life  in  this  world  1"  It  is  a  very  rational  inquiry,  and  that 
which  the  exigency  of  the  case  must  urge  every  one  to, 
that  doth  intend  seriously  and  in  good  earnest  to  be  re- 
ligious. For  admit,  that  there  be  internal  principles,  from 
the  very  reason  and  nature  of  things,  truth  and  falsehood, 
good  and  evil,  right  and  wrong,  yet  besides  that  such  as 
are  needful  are  taken  into  the  constitution,  or  among 


m 


1070 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  I. 


the  determinations,  of  the  Divine  will,  so  there  are  other 
things  superadded  with  respect  to  the  varied  state  of  our 
case :  and  it  is  the  Divine  will  that  doth  determine  and 
constitute  what  we  shall  do  in  this  cause  of  our  motion 
towards  him,  and  consequently  what  shall  be  required  of 
us  to  believe  and  know  that  we  may  so  do  :  and  so  we  do 
need  a  signification  of  his  will  concerning  our  faith,  and 
concerning  our  practice.  Though  it  is  true,  that  the  de- 
terminations of  his  will  are  not  (as  to  the  most  principal 
things  that  do  concern  us)  arbitrary,  but  they  are  determi- 
nations of  his  will,  according  to  most  excellent  wisdom, 
most  perfect  judgment,  and  counsel,  for  he  "  worketh  all 
things  according  to  the  coun.sel  of  his  own  will ;"  and  so 
doth  will  such  things  concerning  us,  and  in  reference  to 
us,  as  the  state  of  our  case  doth  require  and  need,  and 
without  which  there  could  be  no  commerce  restored,  and 
brought  about  between  him  and  us.  And  now,  whatso- 
ever will  express  and  signify  to  us  the  Divine  will  about 
such  things  as  will  be  our  fit  and  useful  rule  to  guide  our 
motion  towards  God  as  our  end,  we  are  to  seek  after.  And 
concerning  this,  the  inquiry  must  needs  be  made  by  every 
serious  person  ;  "  What  is  there  that  I  may  look  upon,  as 
such  a  sufficient  signification  to  me,  of  the  Divine  will 
touching  my  great  concernments  with  him?"  Now  we 
have  a  book  among  us,  that  calls  itself,  and  is  commonlv 
styled,  The  Word  of  God.  This  very  book,  if  it  be  not 
the  word  of  God,  truly,  to  call  it  so,  and  to  attempt  and  en- 
deavour to  spread  it  as  such,  is  one  of  Ihe  boldest  cheats 
that  ever  was  attempted  to  be  put  upon  the  sons  of  men. 
But  if  really  and  truly  it  be  so,  then  it  doth  our  business  : 
you  find  it  doth  so,  by  looking  into  it ;  for  this  is  the  busi- 
ness it  doth  profess,  and  the  intent  which  it  doth  own  and 
avow,  to  acquaint  us  with  the  Divine  will  and  pleasure  in 
order  to  our  serving  and  glorifying  him,  and  being  finally 
happy  and  blessed  with  him.  If  it  be  his  will  indeed,  it 
will  most  undoubtedly  serve  for  this  end  and  purpose ;  that 
being  all  the  end  that  professedly  it  hath  to  serve.  No- 
thing can  so  well  serve  this  purpose  as  his  word,  if  there 
be  such  a  word:  for  who  can  so  well  tell  us  what  God's 
will  is,  as  he  himself?  Sure  he  best  knows  his  own  mind, 
and  what  judgment  he  hath  made  of  things,  and  which 
(after  him)  he  will  have  us  to  make,  in  order  to  our  prac- 
tice. 

I  might  (indeed)  have  driven  the  inquiry  a  great  deal 
further  into  the  principles  of  religion,  upoii  a  merely  ra- 
tional ground,  or  according  to  the  ducture  of  natural  light ; 
as  it  was  necessary  to  be  done,  upon  what  hath  been  done 
already,  in  representing  and  evidencing  to  you  an  object 
of  religion:  which  was  necessary  first  to  be  proved,  be- 
fore we  could  with  any  colour  of  reason  go  about  to  assert 
the  divine  authority  of  this  book.  It  would  have  been  a 
very  absurd  thing  to  go  about  to  prove  from  this  book, 
the  authority  of  it,  that  there  was  such  a  thing,  when 
he  which  should  give  that  authority,  and  from  whom  that 
authority  should  be  derived,  should  be  unknown  to  us;  or 
it  should  be  a  matter  of  doubt  with  any,  whelher  there  was 
such  a  one,  yea  or  no.  But  that  beiug  once  proved  and 
out  of  question,  now  it  comes  in  the  proper  and  natural 
method,  and  next  of  course,  to  be  considered:  Is  there 
such  a  revelation  from  this  God,  as  this  book  doth  prelend 
to  1  hath  it  really  that  divine  stamp  upon  it  from  him, 
which  by  those  who  do  profe.ss  and  own  themselves  Chris- 
tians, it  is  apprehended  to  have?  And  ifthatcanbe  found, 
it  supersedes  any  need  offollowing  the  line  of  natural  light 
(as  such)  further ;  because  there  is  nothing  more  now  to 
be  discovered  that  way,  which  is  not  more  clearly  and  fully 
contained  in  this  book.  And  therefore  all  other  things 
that  might  be  referred  thither,  I  shall  rather  satisfy  my- 
self to  deduce  and  insist  upon  as  Ihey  come  in  our  way 
from  thence.  In  order  whereto,  our  first  business  must  be 
to  assert  the  authority  of  them.  And  for  that  purpose  it 
is  I  have  pitched  upon  this  passage  of  Scripture,  "  All 
Scripture  is  given  by  inspiration  of  God."  Ail  Scripture 
is  f)M7ri.ius-o5.  It  is  only  that  one  word  that  is  said  of  it, 
God-hreathed.  All  Scripture  is  (as  it  were)  the  breath  of 
God.  That  indeed  is  the  very  literal  sense  of  the  word 
here  used,  breathed  from,  God. 

And  so  the  words  are  a  formed  proposition  to  our  hands, 
we  need  not  vary  them  in  any  other  phrase,  but  take  them 
as  they  lie.    Our  business  must  be  to  assert,  from  them,— 


The  Divine  Authority  of  the  Scriptures.  In  order  where- 
to, I  shall  premise, 

First,  That  I  desig:n  not  herein  to  meddle  with  divers 
lesser  collateral  questions,  as  touching  the  Hebrew  points, 
and  Hebrew  translations,  the  various  readings,  etymologi- 
cal and  other  differences,  which  are  things  much  fitter  for 
the  schools  than  for  the  pulpit.    And  therefore. 

Secondly,  My  main  design  must  be  to  evince  to  you, 
that  this  book  doth  contain  in  it  a  sufficient  revelation  of 
the  Divine  mind  and  will,  touching  what  we  are  to  believe 
and  do  in  order  to  our  glorifying  God  as  our  supreme 
Lord,  and  our  enjoying  him,  and  being  happy  in  him,  as 
our  best  and  only  satisfying  good.  And  in  order  hereun- 
to, the  course  that  will  be  fittest  to  take,  will  in  short  be 
this — To  stale  the  subject  to  you  that  is  spoken  of  under 
the  name  of  Scriptures,  with  its  universality,  "all  Scrip- 
ture :"  and  then — To  prove  to  you  from  that  subject,  the 
thing  affirmed  of  it,  that  it  is  God-breathed,  that  it  is  in- 
spired from  God,  or  (which  is  all  one)  that  it  is  of  divine 
authority,  and  that  God  is  the  author  of  it. 

I.  For  the  stating  of  the  subject  here  spoken  of,  Scrip- 
ture, with  a  universal  term,  "all  Scripture;"  that  univer- 
sal term  cannot  he  absolutely  universal,  (as  you  may  be 
sure,)  cannot  signify  all  writing.  Every  writing  cannot  be 
pretended  to  be  God-breathed,  or  of  divine  inspiration ; 
therefore  the  limitation  of  this  universal  term  is  to  be  ta- 
ken from  the  immediately  foregoing  word.s,  "From  a  child 
thou  hast  known  the  holy  Scriptures."  It  is  therefore  holy 
Scripture  that  is  here  spoken  of.  All  holy  Scripture,  the 
whole  of  that  which  is  called  holy  Scripture ;  it  is  of  di- 
vme  in.spiration.  Well,  what  is  that,  that  is  here  called 
holy  Scripture  1  Undoubtedly  it  must  be  that  which  in 
those  days  was  immediately  known  by  the  name  of  the 
Scripture,  and  many  times  the  Scriptures;  nothing  was 
irore  familiar  with  our  Saviour,  when  he  was  conversant 
here  on  earth,  than  to  speak  of  this  book  by  the  name  of 
Scripture,  and  sometimes  the  Scriptures,  as  being  so  in 
the  most  famous  and  eminent  sense,  according  (o  the  ac- 
count that  went  of  that  part  of  them,  among  the  Jews,  of 
whom  he  was  one,  and  among  whom  he  conversed.  Every 
one  knew  none  could  be  ignorant  what  was  meant  by  the 
Scriptures  at  that  time,  or  in  those  days :  "  Search  the 
Scriptures,  for  in  them  ye  think  ye  have  eternal  life," 
(saith  our  Saviour,  John  v.  39.)  And  this  and  that  was 
done  (as  you  often  find  in  the  evangelist  historians)  that 
the  Scripture  might  be  fulfilled.  And  the  Scripture  can- 
not he  broken,  saith  our  Lord,  in  one  of  his  contests  with 
the  Jews,  John  x.  35.  Now  it  is  very  evident  here, 

1.  Therefore,  by  the  Scriptures,  that  is,  holy  Scriptures, 
(as  the  apostle's  words  in  this  place  do  expound  them- 
selveSj)  mu.st  be  meant  the  books  of  the  Old  Testament. 
That  (I  say)  in  the  first  place  must  be  meant  by  it,  which 
then  by  universal  consent  among  that  people,  went  under 
the  name  or  notion  of  the  Scriptures.  'That  is,  those  books 
of  Ihe  Old  Testament  which  go  with  us  at  this  day  under 
that  notion,  and  come  into  that  censure  and  account,  with- 
out the  apocryphal  books  which  never  came  into  that  ac- 
count among  the  Jews,  and  therefore  are  justly  left  out  of 
that  account  with  us,  They  never  took  them.  The  ancient 
Christians  did  not  take  them  into  that  account  at  all,  nor 
the  Jews  before  our  Saviour's  time,  or  at  any  time:  they 
were  not  written  in  the  Hebrew  tongue  (unless  some  little 
parts)  as  the  books  of  the  Old  Testament  were;  and  have 
many  things  very  fabulous  in  them,  that  show  them  to  have 
proceeded  from  human  authority;  though  divers  of  them 
(some  of  those  books  at  least)  proceeded  from  very  pious 
writers.  After  that,  the  full  compute  of  these  hooks  of  the 
Old  Testament  was  gathered  up  and  digested  by  Ezra  since 
the  captivity.  It  was  very  plain  the  Jews  never  took  any 
writing  into  the  account  of  canonical  Scriplures  from  the 
time  they  took  in  the  prophecy  of  Malachi;  never  after 
that,  did  they  add  any  thing  to  the  sacred  canon,  and  so 
much  we  find  Josephus  a,gainst  Apion  most  expressly  to 
tell  us.  And  therefore  the  apocryphal  writings  could  be 
none  of  the  books  that  went  under  the  name  of  the  Scrip- 
lures  here,  when  the  apostle  saith,  "All  Scripture  is  given 
by  inspiration  of  God  :"  nor  indeed,  did  they  come  into 
that  account  in  the  Christian  church  in  the  purest  times. 
The  account  thai  is  given  us  of  the  Scriptures  by  Origen 
and  Athanasius  leaves  these  books  quite  excluded  :  though 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


Lect.  VII. 

we  have  an  account  too  in  ancient  records  of  some  use 
made  of  them  as  certain  ecclesiastical  books,  but  not  as 
the  holy  Scriptures;  they  were  not  accounted  the  holy 
books.  That  then  is  part  of  this  subject  here  to  be  spoken 
of,  when  it  is  said,  "All  Scripture  is  given  by  inspiration 
of  God,"  that  is,  the  books  of  the  Old  Testament,  which 
was  the  Scripture  in  the  eminent  sense  at  that  time. 
But, 

2.  There  comes  within  the  compass  of  this  subject  too, 
the  books  of  the  New  Testament.  For  we  must  consider, 
about  what  time  this  wa.s  written  by  the  apostle  to  Timo- 
thy :  this  was  the  second  epistle  yon  see ;  and  that  was 
most  certainly  written  a  considerable  time  after  the  great- 
est part  of  the  New  Testament  was  written.  You  may  take 
notice  in  the  next  chapter,  (2  Tim.  iv.  6.)  that  he  speaks 
of  the  time  of  his  departure  being  near  at  hand.  He  had 
once  appeared  before  Nero  already,  and  we  are  told  that 
this  was  written  near  about  the  time  of  his  appearance  be- 
fore Nero  the  second  time  :  so  we  have  it  in  the  conclusion 
of  this  epistle,  that  is,  in  the  adjunct  to  it.  -Ind  though 
those  subjoined  adjuncts  to  the  epistles  are  net  always  of 
unquestionable  authority,  yet  the  matter  of  this  epistle 
leading  so  much  thereto,  it  puts  this  thing  out  of  doubt 
that  this  was  written  very  near  the  close  of  tiie  apostle's 
life;  "I  am  ready  to  be  otfered,"  saith  he,  "and  the  time 
of  my  departure  is  at  hand."  Now  it  is  evident  that  all 
the  Gospels  were  written  a  considerable  time  before  this. 
The  last  of  them,  undoubtedly,  was  the  Gospel  of  John, 
and  that  he  is  suppo.sed  to  have  wrote  about  the  eighth 
year  of  Nero,  whereas  the  apostle  suffered  (as  we  are  told 
by  history)  in  the  last  year  of  Nero,  about  seven  years  af- 
terwards. So  that  iu  all  likelihood  this  was  the  last,  or  the 
last  save  one,  that  he  wrote  of  his  epistles ;  Paul  here 
speaking  of  the  time  of  his  departure  as  near  at  hand  :  and 
we  hnd  that  what  was  written  by  him,  is  elsewhere  re- 
ferred to,  under  the  name  of  Scripture :  as  by  the  apostle 
Peter,  (2  Pet.  iii.  15,  16.)  where  he  speaks  of  his  "beloved 
brother  Paul"  who  had  "  many  things  in  him  hard  to  be 
understood,  which,"  saith  he,  "  ignorant  and  unstable 
minds  wrest,  as  they  do  other  scriptures,  to  their  own  de- 
struction ;"  and  we  find  the  apostle  James,  in  his  4lh  chap. 
5th  ver.  refers,  under  the  name  of  Scripture,  to  another 
passage  of  his,  "  The  spirit  in  us"  (as  saith  the  Scripture) 
"  lusteth  to  envy."  You  find  nothing  any  where  to  answer 
this  but  that  Gal.  v.  17.  There,  having  spoken  of  envy, 
particularly  before,  he  addeth,  "  the  flesh  lusleth  against 
the  spirit."  And  whatsoever  was  to  come  within  that  cha- 
racter and  sacred  stamp  must  come  within  the  compass  of 
this  subject  too.  The  book  of  the  revelation  plainly  shows 
it  was  written  by  the  apostle  John  when  he  was  in  Pat- 
mos :  and  after  his  relurn  from  thence,  history  informs  us, 
that  upon  the  request  of  the  Asiatic  churches,  he  did  col- 
lect and  gather  together  and  put  into  order  all  the  books  of 
the  New  Testament,  and  so  (as  it  were)  did  seal  up  the 
canon.  And  a  considerable  time  after  that,  we  are  in- 
formed of  his  taking  a  journey  to '  on  purpose  to 

collect  the  Sacred  Writings  he  found  among  the  churches 
there,  with  whom  he  conversed  :  and  he  there  found  the 
books  punctually  as  we  have  them,  and  in  the  same  order 
wherein  they  now  stand  in  our  Bibles.  And  in  the  fourth 
century,  they  were  all  recognized  by  the  council  of  the 
Laodiceans.  Therefore  at  this  time,  when  this  epistle  to 
Timothy  was  written,  there  must  be  imderstoodto  be  a  re- 
ference had  to  all  the  books  of  the  New  Testament  alrea- 
dy written,  and  any  to  be  written  by  inspiration  of  the  same 
Spirit.  And  so  this  makes  up  together  the  subject  here 
spoken  of,  when  it  is  said,  "  All  Scripture,"  all  holy  Scrip- 
ture, "  is  given  by  inspiration  of  God."  All  God-breathed, 
(as  it  were,)  breathed  from  heaven,  the  issue  of  divine 
breath,  for  those  great  and  glorious  purposes  that  it  was 
to  serve  in  this  world.     And  now, 

II.  We  come  to  prove  the  thing  affirmed  concerning 
this  subject — that  these  Scriptures  were  inspired  from  hea- 
ven, by  God  himself,  or  are  of  divine  authority  ;  which  is 
the  import  of  this  a-ssertion,  as  to  the  way  of  God's  com- 
municating his  mind  to  those  that  delivered  them.  The 
expression  is  large  and  extensive  enough  to  comprehend 
any,  wherein  there  might  be  a  certain  signification  of  the 


1071 


Divine  will ;  whether  he  did  communicate  it  by  voice,  (as 
he  did  divers  things  we  find  upon  record  in  Scripture,)  or 
whether  it  was  by  dream,  or  by  vision,  to  the  penman,  that 
is,  asleep  or  waking;  or  whether  it  were  (as  the  Jews  dis- 
tinguish) by  immediate  irradiation  of  the  intellect,  the  un- 
derstanding faculty;  or  whether  it  were  by  impression  or 
signature  upon  the  imagination  or  fancy,  as  a  thing  inter- 
vening between  the  Divine  mind  and  the  intellect :  which 
way  soever  it  was,  the  expression  will  reach  it.  It  was  of 
divine  authority;  it  proceeded  from  him,  be  it  one  or  the 
other  of  these  ways.  And  in  order  to  the  evincing  of  this 
by  argumentation,  I  shall  briefly  say  somewhat  to  justify 
the  undertaking,  of  proving  the  divine  authority  of^  these 
Scriptures  by  that  argumentative  way  ;  and  then  shall  pro- 
ceed to  the  proof  thereof,  in  that  way  which  the  case  itself 
doth  best  admit  of. 

1.  Something  may  be  needful  to  be  said  to  justify  the 
undertaking  to  prove  the  divine  authority  of  these  writings, 
in  a  way  of  argumentation.  In  ordci  to  it,  do  but  note 
these  two  things. 

(1.)  That  undoubtedly  there  can  be  no  effectual  believ- 
ing of  the  things  contained  in  the  Scriptures  unto  salvation, 
without  the  special  operation  of  the  Divine  Spirit.  It  is 
only  the  Spirit  that  makes  the  sanctifying  impression  of 
these  Scriptures  upon  the  soul.  The  apostle  expresses  his 
great  thankfulness  to  God,  on  the  behalf  of  the  Thessalo- 
nian  churches,  (2  Thess.  ii.  13.)  that  "  God  had  chosen 
them  to  salvation  through  sanctification  of  the  Spirit  and 
belief  of  the  truth."  There  is  no  sanctifying  belief  of  that 
truth  but  by  the  Divine  Spirit ;  that  is  out  of  all  question  : 
"  Sanctify  them  by  the  truth,  thy  word  is  truth,"  John 
xvii.  17.  "  Do  thou  sanctify  them  by  it :  the  sanctifying 
them  by  this  truth,  or  by  the  truth  of  this  word  of  thine, 
must  be  thine  own  work."  There  is  that  vicious  preju- 
dice in  the  minds  of  men,  against  the  design  and  tendency 
of  all  sacred  truth  and  that  power  of  corrupt  inclination 
to  comply  and  comport  therewith,  that  it  must  be  a  great 
power  that  must  overcome  ;  and  none  is  great  enough  that 
is  inferior  to  the  power  of  the  Almighty  Spirit.  It  is  by  a 
certain  spirit  of  faith  in  the  soul  that  men  do  believe  to  the 
saving  of  their  souls.  "  We,  having  the  same  spirit  of  failh, 
believe  and  therefore  speak."  There  is  none  can  arrive  to 
this  belief,  a  divine  belief  of  the  Scriptures,  without  the 
operation  of  that  Spirit.  This  very  notion,  in  general,  thai 
the  Scriptures  are  the  word  of  God,  is  a  dead,  and  insipid, 
and  ineffectual  thing:  as  all  other  notions  of  truth  com- 
prehended in  that  general  are  also.    But, 

(0.)  I  must  add,  that  the  operations  of  the  Divine  Spirit 
are  not  necessar)'  to  bring  men  under  an  obligation,  or  to 
make  it  become  their  duty  lo  believe  the  Scriptures  to  be 
God's  word,  or  of  divine  authority  :  which  therefore  cer- 
tainly doth  infer,  that  there  is  a  way  of  proving  this  by  ar- 
gument, that  these  Scriptures  are  of  divine  authority,  so 
as  to  hold  men  under  an  obligation  to  believe  Ihem  to  be 
God's  word  ;  that  it  becomes  their  duty  to  believe  them  so, 
so  that  they  are  culpable  if  they  do  not,  if  that  light 
that  may  shine  into  them  that  way  about  this  matter 
be  not  received  and  comported  with  accordingly.  And 
lo  evidence  this  briefly  to  you,  do  but  consider  these 
things: 

[I.]  If  there  be  not  enough  to  be  said  by  way  of  argu- 
ment to  prove  the  divine  authority  of  this  sacred  book, 
without  the  special  immediate  operation  of  the  Divine 
Spirit,  then  every  one  that  hath  not  the  operation  of  the 
Divine  Spirit,  would  be  innocently  an  unbeliever  under 
the  Gospel.  Then  it  would  be  an  innocent  thing  to  be  an 
infidel  under  the  Gospel,  notwithstanding  the  clearest  light 
that  can  be  supposed  to  shine  amongst  us,  supposin?  only 
the  absence  of  the  special  influence  of  the  Divine  Spirit: 
and  then  the  mere  retraction  or  withholding  of  that  influ- 
ence, would  be  enough  to  justify  the  infidel,  and  to  make 
him  therefore  not  guilty  of  a  crime  in  his  infidelity,  barely 
because  he  hath  not  that  Spirit ;  than  which,  nothing  can 
be  supposed  more  absurd  or  more  prejudicial  to  the  Chris- 
tian cause  and  interest. 

[2.]  This  is  to  be  considered  too,  (to  the  same  purpose,) 
that  if  the  special  operations  of  the  Spirit  were  necessary 
to  make  it  become  a  man's  duty  to  believe  these  Scrip- 


1072 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  L 


tures  to  be  the  word  of  God,  then  they  must  be  necessary 
in  reference  to  every  particular  thing  which  he  shall  be 
bound  to  believe.  But  you  know,  the  whole  is  made  up 
of  all  the  parts :  and  when  we  speak  especially  of  the  ne- 
cessary parts,  it  is  plain,  that  if  the  operation  of  the  Holy 
Ghost  be  necessary  to  make  it  a  man's  duty  to  believe 
these  Scriptures,  it  must  be  necessary  in  order  to  his  be- 
lieving every  more  principal  part,  every  sentence  that  doth 
more  immediately  and  directly  concern  the  salvation  of 
his  soul;  and  then  upon  that  supposition,  every  person  that 
should  be  under  an  obligation  to  believe  these  Scriptures 
to  be  the  word  of  God,  must  himself  be  an  inspired  person 
or  a  prophet.  And  then,  this  would  be  the  consequence, 
that  these  Scriptures  would  be  of  no  use  at  all,  one  way  or 
another  ;  not  to  them  that  have  the  Spirit  of  faith  to  ena- 
ble them  to  believe  them  ;  because  every  thing  that  is  con- 
tamed  in  them,  and  necessary  for  the  end  for  which  Ihey 
are  written,  must  be  supposed  to  be  suggested  and  dicta- 
ted to  them  by  that  Spirit,  and  therefore  the  believer  would 
have  no  need  of  the  Scripture  ;  and  to  the  unbeliever  they 
would  be  of  no  use  at  all,  because  while  the  Spirit  doth  not 
give  his  influence  to  make  them  believe,  they  (upon  this 
supposition)  never  could  believe.  And  therefore,  conse- 
quently, the  Scriptures  would  be  of  no  use,  do  no  good, 
either  to  believer  or  unbeliever.  And  therefore,  as  I  have 
asserted  in  the  first  place,  that  there  can  be  no  effectual 
believing  of  these  Scriptures  unto  salvation,  without  the 
sanctifying  influence  ol^  the  Divine  Spirit,  so  I  further  do 
assert,  that  such  an  influence  of  the  Divine  Spirit,  is  not 
necessary  to  make  it  become  a  man's  duty  to  believe  these 
Scriptures  ;  but  it  will  be  his  duty  to  believe  them  upon 
such  light  about  this  matter,  as  may  in  an  argumentative 
way  be  supplied  and  furnished  unto  any  that  will  make  it 
their  business  attentively  to  consider.    And  now, 

'2.  In  the  second  place,  I  shall  proceed  to  tell  you  in 
what  way  this  proof  must  be  attempted  and  undertaken, 
that  is,  inasmuch  as  the  subject  here.  Scripture,  all  Scrip- 
ture, is  so  complete  as  you  have  heard ;  that  is,  is  made 
up  of  the  books  of  the  Old  Testament  and  the  New.  The 
method  that  is  reasonable  to  be  taken,  is  to  endeavour  to 
evince  these  two  things  to  you, — that  there  were  Scrip- 
tures in  our  Saviour's  and  the  apostles'  lime,  and  many 
of  them  a  great  while  before,  which  were  certainly  of  di- 
vine authority :  and — that  the  books  which  we  now  have 
among  us,  in  our  time  and  in  our  hands,  are  the  self-same 
books,  in  substance,  (without  any  material  corruption  or 
alteration,)  that  those  were,  which  went  for  the  holy 
Scriptures,  of  divine  authority  at  that  time.  These  are 
the  two  things  that  are  to  be  evinced  and  made  out  to  you, 
and  with  such  evidence  as  may  leave  little  ground  or  pre- 
tence of  cavil  to  the  understanding  and  honest  Christian: 
which  I  doubt  not  (through  the  blessing  of  God)  may  be 
done. 


LECTURE  VIII.* 

(1.)  Now  to  prove  that  these  books  in  the  days  of  our 
Saviour  and  his  apostles,  even  unto  the  last  of  them,  went 
into  the  account  of  those  Scriptures  that  were  of  divine 
authority ;  and  within  this  compass  must  come  the  books 
of  the  Old  and  New  Te.stament ;  we  shall  give  some  con- 
siderations in  reference  to  this  ;  and  shall  afterwards,  in 
the  close  of  all,  (having  spoken  to  the  latter  proposition 
too,)  give  you  some  additional  considerations  concerning 
this  book  as  now  we  find  it. 

[1.]  For  the  divine  authority  of  the  books  of  the  Old 
Testament,  I  shall  not  trouble  you  here  with  the  various 
divisions  that  the  Jews  made  of  these  books.  And  here 
whereas  they  reckon  no  more  of  them  than  there  were 
letters  of  their  alphabet,  two  and  twenty,  which  most  appa- 
rently excludes  the  apocryphal  books.  It  would  be  tedious 
and  trifling  to  trouble  you  with  the  account  how  they  did 
severally  refer  all  those  to  the  several  letters;  only  it  is 
plain  that  the  minor  prophets  they  made  all  but  one  book. 
But  this  division  only  will  serve  our  turn,  (though  they 
*  Preached  January  16th,  1691. 


did  not  strictly  hold  to  it,  but  varied  from  it  commonly, 
making  a  third  member  which  we  find  no  mention  made 
of  in  the  evangelists,  or  the  writings  of  the  New  Testa- 
ment,) that  is,  the  division  of  the  books  of  the  Old  Testa- 
ment into  those  of  Moses  and  the  prophets.  The  Jews  in- 
deed made  the  Hagiographia,  or  third  class,  that  is,  ac- 
counting none  prophetic,  but  tho.se  which  were  sent  by 
special  mission  from  God.  And  so  all  those  books  (be- 
sides the  five  books  of  Moses,  and  those  written  by  Isaiah, 
Jeremiah,  Ezekiel,  and  the  minor  prophets)  they  called 
Hagiographia,  that  is,  other  holy  writings,  sacred  writings ; 
such  as  the  historical  parts  of  Scripture,  the  books  of  Job, 
Proverbs,  Canticles,  Ecclesiastes,  and  the  like.  But  our 
Saviour  comprehends  all  under  the  name  of  the  law  and 
the  prophets,  or  sometimes,  Moses  and  the  prophets ; 
(Matt.  x.\ii.  40,)  "On  these  two  hang  all  the  law  and  the 
prophets:"  and  that  other  place,  (Luke  xvi.  29.)  "  They 
have  Moses  and  the  prophets."  Now  take  here  the  books 
of  Moses  first,  and  there  can  be  no  doubt  at  all  but  he  was 
an  inspired  per.son,  and  that  his  books  were  written  by 
very  peculiar  inspiration.  If  you  do  but  admit  the  truth 
of  the  historical  relation,  as  to  him,  and  that  people  he  had 
the  conduct  of,  I  say,  supposing  that  there  can  be  no  doubt 
of  his  having  written  those  books  by  special  inspiration  of 
God,  for  (admitting  the  truth  of  the  history)  you  find  how 
familiarly  conversant  he  was  with  God,  from  time  to  time ; 
that  he  did  nothing  of  any  concernment  in  reference  to 
that  people,  but  always  by  divine  monition.  Nothing  then 
is  more  unsupposable  than  that  he  should  do  so  great  a 
thing  as  this,  digest  such  records,  and  stamp  them  with 
the  name  of  sacred  and  divine,  and  call  them  the  word  ol 
the  Lord,  and  the  law  of  the  Lord ;  and  all  this,  without 
special  instinct  from  God.  Do  but  think  how  manifest  and 
observable  and  adorable  a  Divine  presence  showed  him- 
self to  that  person.  How  peculiarly  God  took  him  nigh 
to  himself,  sustained  him  forty  days  and  forty  nights  toge- 
ther, (whether  once  or  twice  1  will  not  here  dispute,)  in 
the  sacred  mount,  by  miracle;  supporting  him  by  his  ovn 
glory,  speaking  to  him  from  time  to  time,  giving  himfiee 
recourse  to  him,  directing  him  to  consult  him,  and  take 
his  responses  from  him,  upon  all  occasions.  And  that  the 
history  that  relates  to  him,  as  to  the  matter  of  fact,  must 
be  true  beyond  all  exception,  is  evident  if  you  consider 
such  things  as  these  ; 

First,  The  very  honourable  mention  that  is  made  of  this 
Moses,  and  some  of  the  most  remarkable  things  relating  to 
that  people  (the  Jews)  whom  he  had  the  conduct  of,  by 
some  of  the  most  ancient  and  celebrated  pagan  writers, 
magnifying  him  as  a  most  wi.se  and  prudent  legislator, 
and  a  very  great  man  ;  and  remarking  very  considerable 
things  with  reference  to  this  people.  I  need  not  trouble 
you  with  them  ;  it  is  known  to  scholars,  what  of  this  kind 
is  written  by  Diodorus  Siculus  and  others.     And, 

Secondly,  That  which  is  above  all  demonstration :  it  is 
notorious  to  all  the  world  that  the  people  of  the  Jews  were 
under  the  government  of  a  Theocracy  for  several  centu- 
ries of  years  successively,  which  puts  the  matter  out  of  all 
doubt,  that  the  history  of  that  fact  must  be  unquestionable 
upon  which  they  became  so.  They  were  continually  di- 
rected by  God  himself;  their  laws  were  made  by  God 
himself  He  appointed  the  means  of  being  consulted  in 
everyplace,  and  it  was  through  a  long-continued  series  of 
time;  and  so  these  records  in  all  that  time  were  known  to 
he  sacred  things,  having  a  divine  stamp  all  along  upon 
them.     And  again, 

Thirdly,  It  is  to  be  considered  that  the  very  matter  of 
the  history  it.self  (considered  in  its  circumstances)  doth 
speak  its  own  truth  ;  considered,  I  say,  in  its  circum- 
stances, that  is,  the  bringing  of  the  people  of  Israel  out  ol 
Egypt,  and  bringing  them  out  by  so  strong  a  hand,  inflict- 
ing so  many  miraculous  plagues  upon  that  Egj'ptian  peo- 
ple, and  their  prince,  till  they  were  forced  to  a  manumis- 
sion of  them  ;  the  dividing  of  the  Red  Sea,  the  most  stu- 
pendous way  of  giving  the  law  upon  mount  Sinai,  which 
(with  the  additional  precepts  that  were  given  to  Moses 
in  the  mount  itself)  make  up  (vou  know)  the  most  consi- 
derable parts  of  the  Pentateuch.  The  very  matter  of  it- 
self speaks,  (if  you  consider  it  clothed  with'' its  circum- 
stances,) that  there  could  be  no  fiction  as  to  these  things ! 


Lect.  VIII. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


1073 


for  there  is  nobody  but  must  grant,  upon  an  ordinary 
view  and  judgment  of  those  characters  that  do  appear  of 
Moses,  that  he  was  a  prudent  man  at  !ea.st,  a  very  prudent 
man.  But  certainly  he  must  needs  be  a  madman  that 
would  report  a  liclion  of  things  said  to  be  done  by,  and 
before,  six  hundred  thousand  men.  When  men  do  feign 
ajid  forge  things,  they  do  it  with  the  greatest  privacy  ima- 
ginable. As  the  portentous  stories  about  Mahomet,  there 
are  no  witnesses  quoted,  but  all  goes  upon  the  credit  of  his 
word.  It  is  not  said,  there  were  such  and  .such  thousands 
that  saw  such  and  such  things,  for  then,  if  it  were  false,  it 
were  the  easiest  thing  in  the  world  to  be  disproved.  Now 
when  the  law  is  said  to  be  given  from  such  a  mount, 
clothed  with  so  terrible  and  august  a  glory  at  that  lime, 
and  the  voice  heard  uttering  these  ten  words,  as  they  are 
called,  by  six  hundred  thousand  men,  at  once,  besides 
women  and  children,  (for  these  wonis  are  said  to  be  heard 
spoken  from  the  mount,  by  all  the  people ;  whereupon  they 
could  not  bear  that  God  should  speak  to  them  any  longer. 
"  We  die,"  say  they  to  Moses,  "  if  God  speak  to  us  any 
more,  but  do  ihou  speak  and  we  will  hear,")  no  man  that 
hath  but  the  ordinary  undersianding  of  a  man,  can  think, 
that  one  of  common  prudence  would  inform  of  things  that 
he  saith  were  done  in  view  of  so  many  thousands  of  wit- 
nesses, if  they  were  not  done :  if  there  were  any  design  in 
saying  so,  that  design  were  presently  blasted,  and  lost  out 
of  hand;  especially  if  it  be  considered  that  among  those 
ten  words  there  are  so  express  precepts  against  idolatry; 
and  that  people  had  so  marvellous  propensions  to  idolatry, 
ets  their  frequent  relapses  into  it,  and  their  running  into  it, 
even  in  Mose.s'  absence,  when  God  ceased  to  speak  with 
an  audible  voice,  do  testily.  It  had  given  them  the  most 
gladsome  opportunity  they  could  have  wished  for,  could 
they  have  detected  a  fraud  in  the  case.  When  it  is  said 
there  were  such  and  such,  and  so  many  thousand  wit- 
nesses, they  could  have  said,  there  was  no  such  thing. 
Could  not  this  have  been  transmitted  to  posterity  for  a  no- 
torious cheat,  by  a  people  so  prone  to  idolatry  as  they 
were  ^  And  when  they  were  urged  by  the  prophets  (in  a 
time  of  great  degeneracy)  with  the  authority  of  the  divine 
law,  how  easily  could  they  have  replied,  "No,  there  was 
no  such  law,  it  was  a  fiction  ;  and  what  is  said  to  be  given 
by  God's  voice,  and  our  fathers  are  said  to  be  quoted  as 
witnesses  to,  they  all  renounced  it,  said  there  was  no  such 
thing  !"     And  then, 

Fourthly,  That  holy  men  succeeding  this  time,  (and 
unto  whose  inspiration  it  hath  been  sufficiently  attested,  a.s 
we  shall  see  afterwards,)  did  attest  unto  Moses,  still  call- 
ing that  law  written  by  him,  the  law  of  the  Lord,  and  the 
■word  of  the  Lord,  and  the  testimonies  and  statutes  of  the 
Lord.  With  what  reverence  and  with  what  delight  and 
complacency  do  you  find  them  so  mentioned  in  the  book  of 
Psalms,  in  multitudes  of  places,  when  there  was  little  else 
of  Scripture  yet  extant,  besides  those  books  of  Moses ! 
Would  such  a  man  as  David  with  adoration  have  called 
these  writings,  the  law  of  the  Lord,  and  the  word,  and 
statutes,  and  judgments,  and  testimonies  of  the  Lord,  if 
they  had  not  been  most  certainly  sol  And  would  he  have 
expressed  so  high  delight  in  them,  and  veneration  for  them 
as  such,  counting  them  more  precious  than  thousands  of 
gold  and  silver,  and  expressing  the  heart-breakings  and 
longings  of  his  soul  after  them  from  time  to  time  upon  all 
occasions'!  And  then,  for  what  was  written  by  him  (Darid) 
and  other  holy  men,  (besides  the  prophets,)  though  it  is 
not  known  who  wrote  every  book,  yet  there  is  no  doubt 
but  all  may  (as  our  Saviour  did  design  thev  should)  be 
comprehended  under  the  name  of  the  prophets;  Mo^es 
and  the  prophets.  And  for  the  prophets,  that  they  were 
reckoned  prophets  speaks  their  inspiration  ;  the  distin- 
guishing character  of  true  prophets  and  false,  being  so 
well  known  among  that  people.  And  for  the  things 
them.selves  that  they  prophesied,  the  accomplished  events 
did  from  time  to  time  prove  the  inspiration  of  the  pro- 
phets. 

But  then  take  the  whole  Old  Testament  together,  and 
that  hath  received  its  confirmation  abundantly  from  the 
Newl  so  that  if  the  New  can  be  proved  to  be  of  divine 
authority,  all  our  business  is  done,  the  matter  is  out  of 
question.  The  whole  Old  Testament,  it  is  most  expressly 
owned  and  proved  by  the  New.    For, 


What  is  the  New  Testament,  but  a  commentarv  upon 
the  Old :  it  is  an  application  of  the  religion  of  the  Old 
Testament.  The  Old  was  nothing  but  a  veiled  Grospel. 
The  New  is  nothing  else  but  the  same  Gospel  unveiled. 
And  again, 

It  is  plain,  that  our  Lord  himself  doth  frequently  and 
expressly  confirm  to  us  the  whole  Old  Testament,  taken 
together  under  the  name  of  Scripture,  or  the  Scriptures, 
Moses  and  the  prophets,  and  the  law  and  the  prophets. 
As  when  he  saith,  "I  am  not  come  to  destroy  the  law  ;  no, 
I  am  not  come  to  destroy,  but  to  fulfil ;"  (Matt.  v.  17.)  and 
in  the  next  verse,  "  Heaven  and  earth  shall  pass  away  be- 
fore one  jot  or  one  tittle  of  the  law  pass" — so  that  he  hath 
confirmed  the  whole  Old  Testament  to  a  tittle,  to  a  very 
tittle,  not  one  tittle  but  is  sacred,  it  cannot  be  lo.st,  cannot 
pass  away,  it  is  a  more  stable  thing  than  heaven  itself,  and 
therefore  now, 

[•2.]  We  pass  to  the  books  of  the  New  Testament.  And 
how  will  it  appear  that  there  were  such  books  written  by 
divine  inspiration,  so  as  we  ought  to  reckon  the  authority 
of  them  is  stampt  thereon  by  God  himself?     Why, 

First,  Much  of  what  we  find  in  these  writings  was  de- 
livered by  our  Lord  him.self  The  most  material  things 
contained  in  the  (Jospels,  that  is,  the  doctrinal  parts, 
were  his  own  words  still  from  time  to  time,  upon  all 
occasions. 

Secondly,  It  is  very  plain  that  he  did  inspire  his  apos- 
tles, that  were  to  be  witnesses  of  him,  and  whose  business 
it  must  be  to  be  planters  and  propagators  of  the  ChnstiEin 
faith  afterwards  in  the  world.  He  did  purposely  inspire 
and  direct  and  authorize  them  to  publish  those  very  things 
that  make  up  the  substance  of  those  books;  and  therefore, 
no  doubt,  did  direct  them  to  write  those  very  books  them- 
selves ;  for  who  can  suppose,  he  having  a  design  that  the 
Christian  religion  should  obtain  and  take  place  in  all  suc- 
ceeding times  to  the  end  of  time,  but  that  he  should  intend 
that  it  should  be  wrote,  it  should  be  put  into  writing ;  and 
therefore  when  he  laid  that  charge  upon  his  apostles,  upon 
whom  he  breathed  at  parting,  or  a  little  before,  saying 
"  Receive  ye  the  Holy  Ghost,"  and  to  whom  he  gave  this 
charge,  "  Go  and  teach  all  nations  this  doctrine ;"  certainly 
within  the  compa.ss  of  that  charge  must  be  comprehended 
the  charge  of  writing  these  things,  as  one  means  of  pub- 
lishing them  to  all  nations,  and  so  necessary  a  means,  as 
that  all  besides  (as  to  succeeding  ages)  must  be  inefiectual. 
And  then. 

Thirdly,  For  the  authority  of  what  was  contained  in 
these  books,  or  the  divinity  thereof,  he  did  endow  those  he 
made  use  of,  as  his  apostles  and  first  planters  of  the 
Christian  faith  after  him,  (even  their  very  inspiration  it- 
self, their  very  mission,  as  well  as  the  several  parts  of  that 
message  upon  which  they  were  sent,)  with  a  power  of 
working  stupendous  miraculous  works  ;  that  it  might  be 
seen  by  all  men,  that  a  Divine  power  did  attest  to  divine 
truth,  as  it  was  published  by  those  men.  And  upon  this 
you  find  that  mighty  stress  laid,  that  these  fir.st  propagators 
of  the  Christian  faiih  "  preached  the  Go.spel  with  theHoly 
Ghost  sent  down  from  heaven."  And  the  same  Holy 
Ghost  that  did  assi.st  in  preaching,  did  prompt  too,  to 
write  the  whole  New  Testament.  And  that  it  was  the 
Holy  Ghost  that  did  actuate  them  in  all  this,  was  shown 
by  that  power  of  working  miraculous  works,  which  God 
gave  at  the  same  time  ;  because  the  Holy  Gho.st  is  entitled 
to  those  works  by  our  Saviour  himself,  saying,  "If  I  by 
the  Spirit  of  God  cast  out  devils,  then  is  the  tingdom  of 
God  come  unto  you,"  then  is  that  religion  true,  and  it  is 
the  kingdom  of  God  that  I  am  here  setting  up  among  you, 
and  hereupon  is  that  great  weight  laid  upon  this  matter, 
(Heb.  ii.  2,  3,  4.)"  If  the  word  spoken  by  angels  was  stead- 
fast, and  every  transgression  and  disobedience  received  a 
just  recompense  of  reward  ;  how  shall  we  escape,  if  we  ne- 
glect so  great  salvation  :  which  at  the  first  began  to  be  spo- 
ken by  the  Lord,  and  was  confirmed  unto  us  by  them  that 
heard  him;  God  also  bearing  them  witness,  both  with 
signs  and  wonders,  and  divers  miracles,  and  gifts  of  the 
Holy  Ghost,  according  to  his  own  will  V  This  was  the 
divine  seal,  the  seal  of  heaven  affixed  to  these  writings 
and  what  was  contained  in  them ;  that  is,  that  when  men 
should  come  abroad  upon  such  an  errand,  into  strange 
countries  and  other  nations  besides  their  own,  and  speak 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


1074 

things  that  such  and  such  people  had  never  heard  of  be- 
fore, hereupon,  suppose  it  should  be  inquired  of  them, 
"  What  shall  induce  us  to  believe,  that  what  you  say  is 
true  and  comes  from  God  V  Why,  immediately  they  do 
such  and  such  works  that  could  only  be  done  by  Divine 
power  and  so  they  testify  to  men,  that  this  was  a  divine 
truth  that  they  uttered  to  them.  They  preached  such  a 
Gospel,  and  at  the  same  time  they  healed  the  sick,  by  the 
speaking  of  a  word,  and  sometimes  raised  the  dead  to  lite; 
as  our  Saviour  him.-ielf  did,  who  had  so  confirmed  the 
truth  before,  by  that  and  other  most  wonderful  things  that 
referred  to  his  own  person,  by  his  death  especially,  and  by 
his  resurrection.  Here  was  the  greatest  question  among 
the  Jews  ;  he  gave  himself  out  to  be  the  Christ,  the  Mes- 
siah, the  Son  of  God ;  all  the  question  was,  "  Is  this  the 
Christ,  or  is  he  a  deceiver  or  impostor  1"  He  must  be  one 
of  the  two ;  either  the  Christ  as  he  said  he  was,  or  one  of 
the  most  notorious  impostors  that  ever  was  upon  the  face 
of  the  earth:  all  the  dispute  rested  upon  this  one  thing; 
"  Whereas,  he  gave  himself  out  to  be  the  Son  of  God,  is  he 
the  Son  of  God  or  noV'  The  means  by  which  many  were 
wrought  upon  before  his  death,  to  believe  in  him,  were  his 
most  miraculous  works ;  but  I  say  they  were  but  the  means ; 
and  to  bring  any  effectually  to  believe  in  Christ,  there 
must  be  something  more  than  external  means.  When  he 
preached  to  the  multitude,  he  confirmed  his  word,  some- 
times by  feeding  thousands  by  very  unproportionable 
means ;  by  healing  the  sick,  by  opening  the  ears  of  the  deal 
and  the  eyes  of  the  blind,  loosening  the  tongues  of  the 
dumb,  and  raising  up  the  dead  to  life  and  the  like;  and 
when  at  length  he  came  to  die,  you  know  with  what  cir- 
cumstances his  death  was  accompanied  ;  all  the  powers  of 
heaven  and  earth  were  shaken,  the  sun  withdrew  his  head, 
the  veil  of  the  temple  was  rent,  the  dead  arose ;  and  a  poor 
pagati  centurion,  (who  was  appointed  to  guard  the  execu- 
tion,) upon  the  sight  of  these  things  gives  up  the  cause  ; 
"  Verily  this  was  the  Son  of  God,  I  see  he  was  in  the  right, 
the  Jews  persecuted  him  wrongfully,"  (for  here  was  the 
question  between  them,  Was  he  the  Son  of  God  or  no  1) 
"  They  crucified  him  for  a  blasphemer,  in  .saying  he  was 
the  Son  of  God,  which  they  denied  him  to  be,  but  now  I  see 
he  was  the  Son  of  God."  And  he  was  afterwards  "declared 
to  be  the  Son  of  God  with  power,  by  the  Spirit  of  holiness 
by  which  he  was  raised  from  the  dead."  Now  his  apostles 
going  forth,  in  the  authority  of  this  Divine  person,  to  tes- 
tify nothing  but  what  they  saw  with  their  eyes,  and  what 
they  heard  with  their  ears,  and  being  appointed  by  him  to 
be  witnesses  of  what  they  saw  and  heard,  and  to  preach 
the  doctrine  which  he  had  preached  and  delivered  to  them 
before;  and  they  themselves  working  so  miraculous  works 
to  prove  the  truth  of  what  he  did  assert ;  this  proves  the 
matter  out  of  all  question,  that  what  was  written  concern- 
ing all  this,  must  be  by  divine  inspiration.  And  further  too, 
Fourthly,  It  manifestly  appears  how  the  prophecies  of 
the  Old  Testament  (the  greatest  and  most  important  ot 
them)  did  receive  their  confirmation  that  they  were  divine, 
by  the  events  that  fell  out  in  the  time  wherein  the  books  oi 
the  New  Testament  were  written,  and  which  came  to  be 
reflected  on  afterwards,  by  the  wis-est  and  most  consider- 
ins,  the  ablest  and  most  competent,  judges  the  world  had 
in'those  days.  Many  of  them  were  hereupon  converted  to 
the  Christian  faith  ;  and  some  others  that  were  not  so, 
merely  as  wanting  that  opportunity  to  be  informed  of  mat- 
ters of  fact  which  the  others  had  had,  who  yet  did  acknow- 
ledge the  convictiveness  of  the  Mediator ;  as  for  instance, 
thase  prophecies  concerning  Christ,  and  that  one  express 
one,  among  the  rest,  of  Daniel,  about  the  .seventy  weeks  ; 
that  great  pagan,  (nnd  one  of  the  most  considerable  ene- 
mies for  reason  and  learning  that  ever  the  Christian  cause 
had  in  the  world)  Porphyry,  having  opportunity  to  view 
over  this  prophecy,  said  it  must  needs  have  been  written 
after  the  event,  it  was  so  very  punctual.  So  that  he  only 
wanted  an  opportunity  to  Icnow,  that  this  prophecy  had 
been  written  above  five  hundred  years  before  his  time,  and 
was  four  hundred  and  twenty  years  before  its  accomplish- 
ment in  the  hands  of  the  Jews,  and  kept  so  safe  that  it  was 
impossible  to  be  a  fallacious  thing.  And  therefore,  that 
being  his  case,  (he  being  a  heathen  and  not  a  Jew,  and  not 
having  opportunity  to  know,)  that  must  (by  his  own  con- 
fession) be  the  only  reason  of  his  not  being  a  believer,  upon 


Part  I, 


that  one  single  prophecy,  so  punctually  accomplished  by 
the  coming  of  our  Lord ;  and  his  being  cut  off  at  such  a 
time  as  the  prophecy  did  .say  concerning  the  coming  of  the 
Messiah,  the  Prince,  and  that  he  was  to  be  cut  offal  such 
a  time.  Well,  upon  all  this  there  is  little  doubt  to  be  made 
as  to  the  first  proposition,  that  is, — that  those  books  that 
went  under  the  name  of  Scripture,  or  the  Scriptures,  in 
our  Saviour's  and  the  apostles'  time,  to  the  last  survivor  of 
them,  were  certainly  of  divine  authority. 

(2.)  But  now  to  the  second  proposition — that  this  book 
that  we  have  now  in  our  hands,  containing  such  and  such 
writings  in  it,  is  the  same,  or  those  Scriptures  are  the  very 
same  that  were  so  owned  and  acknowledged  for  the  Scrip- 
ture, in  those  days.  It  may  be  said,  and  no  doubt  will  be, 
by  any  that  shall  consider,  that  if  this  be  out  of  question, 
the  whole  business  is  out  of  question ;  for  nobody  can 
think,  if  all  that  hath  been  said  be  true,  about  these  books 
of  the  Old  and  New  Testament,  (said  to  be  extant  together 
at  least  within  the  time  of  the  evangelist  John,)  as  to  mat- 
ter of  fact,  as  was  reported,  but  these  books  must  unques- 
tionably be  of  divine  authority.  But  how  should  we  do  to 
know  that  we  have  the  matter  of  fact  rightly  deduced  and 
drawn  down  to  us,  and  so  that  we  have  reason  to  believe 
the  books  that  we  now  have  are  the  same  1  If  we  could  be 
sure  they  are  the  same,  it  would  be  unquestionable;  now 
as  to  that,  there  is  one  thing  that  I  must  premise  to  you, 
and  it  carries  its  own  evidence  with  it.  That  is,  that  that 
knowledge  that  men  may  have  of  any  thing  by  oridnary 
means,  we  are  never  to  expect  should  be  given  us  by  ex- 
traordinary. Pray  do  but  take  this,  and  weigh  it  well,  as 
a  thing  needful  here  to  be  forelaid.  Whatsoever  may  be 
sufficiently  evidenced  by  ordinary  means,  it  is  very  un- 
reasonable to  expect,  that  God  should  afford  extraordinary 
means  for  the  evidencing  of  that  thing.  If  you  do  but  ob- 
serve the  constancy  of  his  methods  of  government,  over 
this  world,  how  sparing  he  hath  been  of  doing  extraor- 
dinary things,  that  ought  to  come  by  just  account  into  the 
class  of  miracles,  of  miraculous  works,  you  would  see,  that 
the  Divine  wisdom  and  power  have  been  always  very  spa-- 
ring  of  doing  such  things,  unless  where  the  exigency  of  the 
case  did  require  it,  and  where  the  end  was  not  otherwise 
attainable.  But  it  is  foolish,  to  think  that  the  wisdom  of 
God  and  the  power  of  God  should  be  exerted  upon  no 
necessity.  What  is  it  for  1  only  to  please  curiosity  1  That 
which  is  done  not  to  answer  necessity,  can  only  be  .sup- 
posed to  be  done  to  please  and  gratify  curiosity.  Now  to 
think  that  the  wisdom  of  God  should  make  infinite  power, 
ever  and  anon,  to  stoop  to  do  miraculous  works,  only  to 
please  and  gratify  a  vain  and  curious  humour,  without  any 
need,  this  were  the  most  unworthy  of  God  of  any  thing  we 
could  suppose:  and  therefore,  this  is  never  to  be  looked 
for.  If  then  there  be  sufficient  ordinary  means  to  beget  a 
certainty  concerning  this,  it  would  be  a  very  foolish  thing 
to  expect  that  miracles  should  be  wrought  to  prove  it  to  us 
at  this  day,  that  these  books  we  now  have  are,  for  sub- 
stance, the  same  that  tho.se  were  which  were  owned  for 
divine  in  Christ's  and  the  apostles'  days.  For  if  any  one 
would  assert,  that  it  was  needful  a  miracle  should  be 
wrought  to  this  purpose,  to  assure  lis  that  these  books 
were  the  same  they  were  in  former  times ;  I  would  know 
who  it  is  that  should  have  opportunity  of  seeing  this  mi- 
racle 1  Must  every  one  that  should  be  obliged  to  believe 
these  books  to  be  the  same,  see  such  a  miracle  wrought 
himself!  That  were  to  make  miracles  more  necessary  than 
ever  they  were  ;  for  even  in  Christ's  and  his  apostles'  days, 
it  was  never  thought  necessary  that  every  person  should 
have  the  sight  of  a  miracle  himself,  but  it  was  enough  that 
it  was  notoriously  known  that  such  and  such  miracles 
were  done.  But  if  it  were  not  thought  necessary  in  Christ's 
and  his  apostles'  days,  that  miracles  should  be  wrought  in 
the  sight  of  every  person,  that  every  one  for  his  own  satis- 
faction should  have  the  sight  of  such  a  miracle  himself, 
then  the  testimony  of  such  persons  mu.st  be  relied  upon  in 
this  case,  as  it  would  be  supposed  could  have  no  inclina- 
tion or  design  to  deceive  others,  by  misrepresenting  things 
to  them  :  and  that  is  such  a  testimony  as  upon  which  all 
maUers  among  men  do  depend.  "  It  is  said  in  your  law, 
(saith  our  Saviour  to  the  Jews,)  the  testimony  of  two  wit- 
nesses is  true  ;"  that  is,  is  credible,  is  not  to  be  doubted  ; 
the  whole  frame  of  government  depends  upon  witnesses. 


Lect.  VIII. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


1075 


There  would  be  no  law,  no  justice,  no  society  kept  on 
foot  in  the  world,  if  the  testimony  of  credible  witnesses 
were  not  to  be  respected  and  attended  to.  Now  if, 
in  this  way,  there  must  be  reliance  on  credible  witnesses 
some  where,  that  is,  if  some  few  should  in  our  own  time 
see  a  miracle  done,  and  they  make  report  of  it,  and  their 
testimony  is  to  be  believed,  why  may  we  not  believe  as 
well  the  credible  testimony  of  former  times,  as  believe  the 
credible  testimony  of  persons  in  our  own  time "?  If  the 
sober  reason  of  men  be  yielded  to  in  this  case,  no  man  can 
imagine  what  reason  of  dilTerence  is  assignable,  but  that  we 
may  as  well  rely  upon  the  testimony  of  our  forefathers,  con- 
cerning matters  of  fact,  as  upon  the  testimony  of  those  that 
live  in  the  same  age  with  us;  but  have  seen  with  their  own 
eyes,  what  we  have  not  seen  with  ours.  And  do  not  we 
know  that  most  of  the  estates  in  which  persons  do  claim 
property,  do  depend  upon  the  testimony  of  witnes,ses  that 
are  dead  a  hundred  years  ago  f  Certainly,  men  would  have 
very  bad  titles  to  their  estates,  if  the  testimony  of  witnesses 
dead  many  scores  of  years  or  some  hundreds  of  years  ago, 
were  not  to  be  relied  on  even  now.  This  is  plain,  that  we 
have  the  same  rational  way  and  method  of  knowing  these 
books  to  be  the  same  they  were,  that  is,  by  such  testimony 
as  is  the  very  means  of  setting  on  foot  all  property,  and  all 
the  administration  of  law  and  justice,  in  civilized  nations, 
all  the  world  over.  And  we  have  the  same  means  to  know 
this,  as  by  which  we  come  to  know,  that  any  other  wri- 
tings are  theirs  whose  names  they  bear:  .such  as  the  wri- 
tings of  Seneca,  Aristotle,  and  the  like.  We  have  the  same 
means  to  know  this  by,  as  we  have  for  other  things  that 
are  of  greatest  importance  to  mankind  in  this  world,  and 
by  which  we  come  to  know,  other  men's  works  that  we 
have  now  in  our  hands,  are  the  same  which  were  written 
so  many  hundred  years  ago.  And  if  so,  then  it  were  the 
most  unreasonable  thing,  that  miracles  should  now  be 
reckoned  necessary  to  be  wrought  to  prove  this  thing  to  us, 
and  if  a  miracle  were  now  to  be  wrought,  there  must  be  a 
relying  upon  present  witnesses,  upon  the  testimony  of  this 
present  age ;  and  why  might  we  not  as  well  rely  upon 
witnesses  of  the  former  age,  as  on  witnesses  of  the  present 
age  1  No  reason  can  be  assigned.  Therefore,  it  would  be 
absurd  to  expect  God  should  extraordinarily  prove  this  to 
us,  when  it  could  be  sufficiently  proved  otherwise.  That 
is  the  first  thing  to  be  forelaid. 

And  being  forelaid,  this  one  general  consideration  will 
prove,  that  these  books  are  the  same  that  they  were  in 
Christ's  and  his  apostles'  time,  and  cannot  be  otherwise ; 
that  is,  that  material  alterations  of  them  were  altogether 
impossible.  When  I  say  material  alterations,  I  only  mean 
this,  that  there  may  have  been  some  very  minute  unde- 
signed alteration  in  transcribing  of  copies ;  a  word  may 
have  been  mistaken,  or  a  letter  raav  have  been  mistaken, 
somewhat  here  or  there  left  out.  But  this  can  be  no  ma- 
terial or  hurtful  alteration,  because  they  had  always  other 
copies  to  correct  such  mistakes  by,  that  there  could  be  no 
material  alteration  with  design,  that  is  the  thing  I  deny  to 
be  possible,  and  assert  to  be  impossible.  There  could  be 
no  designed  alteration  either  of  the  books  of  the  Old  Tes- 
tament, or  of  the  books  of  the  New  Testament,  since  the 
time  of  Christ  and  his  apostles.    And, 

[1.]  Not  of  the  books  of  the  Old  Testament. 

First,  It  is  impossible  they  can  have  been  altered,  since 
it  is  plain  they  were  preserved  before,  and  for  a  consider- 
able time  afterwards,  with  the  greatest  care  imaginable. 
And  that  it  is  one  of  the  great  wonders  of  providence  that 
God,  for  the  preservation  of  these  books,  should  make  use 
of  that  scrupulous,  and  I  might  say,  almost  superstitious, 
care  that  was  among  those  Jews,  whose  office  it  wa.s  to 
keep  the  books  of  the  Old  Testament.     As, 

It  was  known  they  used  to  count  all  the  letters  of  the 
Old  Testament,  that  they  might  be  sure  never  to  miss  a 
letter.     Again, 

In  transcribing  copies,  (which  was  frequent,)  every  copy 
was  always  examined  by  an  appointed  numner  of  their 
wise  men,  as  they  termed  them.     Further, 

If  any  copy  should  have  been  found,  upon  examination, 
to  have  four  or  five  faults  in  it,  in  one  copy  of  the  whole 
Old  Testament,  that  book  was  presently  adjudged  to  be 
buried  in  the  grave  of  one  or  other  of  their  wise  men. 
And  lastly, 


For  those  books  that,  upon  examination,  were  found  to 
be  punctually  true,  it  was  very  plain  from  the  history  of 
those  times,  that  there  was  the  greatest  reverence  paid  to 
them  imaginable.  They  never  used  to  touch  those  perfect 
copies  (taking  them  into  their  hands)  without  kissing  them 
solemnly;  nor  to  lay  them  down  again  without  solemn 
kissing  of  them.  They  were  never  used  to  sit  upon  the 
place  where  one  of  those  books  were  wont  to  be  laid.  If 
one  of  them  by  casualty  fell  to  the  ground,  they  appointed 
a  solemn  fast  to  be  kept  for  it,  as  an  ill-boding  thing,  that 
such  a  thing  should  happen.  So  that  it  is  most  plain  that 
these  keepers  of  the  books  of  the  Old  Testament  could 
never  have  it  in  design  to  corrupt  any  of  them  ;  but  it  was 
that  which  they  did  abhor  above  all  things.  And  it  was 
a  principle  (as  Philo  tells  us,  and  Josephus  much  to  the 
same  purpose)  instilled  into  the  youth  of  that  nation,  and 
even  those  of  the  best  quality,  that  they  should  run  the 
utmost  hazard  and  incur  a  thousand  deaths,  rather  than 
they  should  suffi;r,  to  the  utmost  of  their  power,  any  alter- 
ation or  diminution  of  any  of  those  books;  or  that  any  of 
them  should  be  lost  any  other  way.  And  then,  besides 
all  this  scrupulous  care  of  the  keepers  of  the  books  of  the 
Old  Testament,  (with  which  a  design  of  corruption  would 
no  way  consist,)  we  may  add. 

Secondly,  That  the  thing  itself  was  afterwards  impossible, 
simply  impossible.  If  they  would  before,  when  it  was  in 
their  o^vn  hands,  they  could;  but  afterwards,  if  they  would, 
they  could  not;  because  that  in  Christ's  and  his  apostles' 
days,  a  great  number  of  them  were  (you  k-now)  converted 
to  the  Christian  faith,  who  knew  all  the  books  of  the  Old 
Testament  as  well  as  themselves.  Therefore,  it  was  impos- 
sible now,  for  the  infidel  Jews,  those  that  were  not  con- 
verted, to  make  any  alteration,  but  it  must  be  presently 
spied  and  exclaimed  against :  therefore  it  was  a  vain 
thing  for  any  to  attempt  it,  after  so  many  were  converted 
to  the  Christian  religion.  And  thereupon  we  may  further 
add. 

Thirdly,  That  the  testimonies  that  were  contained  in 
these  books  against  themselves,  and  with  which  contained 
in  them  they  are  transmitted  to  us,  do  show  that  they  never 
went  about  to  corrupt  them.  The  many  testimonies  against 
idolatry,  contained  in  these  books,  whereby  their  forefathers 
from  age  to  age,  for  many  ages,  were  witnessed  against, 
would  have  induced  them  to  expunge  all  things  that  were 
therein  contained  against  idolatry,  (so  tender  were  they  of 
their  reputation,)  if  there  had  not  been  a  great  awe  upon 
their  minds,  never  to  attempt  the  corruption  or  the  alter- 
ation of  any  thing  in  those  books.  The  wickedness  of  their 
forefathers  was,  m  these  books,  so  highly  remonstrated 
against,  in  respect  of  the  testimonies  they  so  often  give 
against  their  idolatry,  and  yet  these  books  we  find  in  their 
own  hands,  with  these  testimonies  in  them,  against  the 
Jews  and  their  forefathers,  for  many  foregoing  ages  through 
sundry  times  and  divers  intervals;  though  we  do  not  find 
after  the  second  temple  that  people  relapsed  into  that 
crime.  And  then,  there  is  the  fullest  testimony  against 
their  infidelity  in  these  books  that  can  be.  Who  would 
not  wonder  that  these  books  should  come  out  of  the  hands 
of  the  Jews,  with  these  testimonies,  in  the  great  contro- 
versy between  the  Christians  and  them  1  that  is,  of  Christ 
being  the  Messiah,  in  which  you  have  so  punctual  asser- 
tions against  them,  that  nothing  can  be  more.  Those  many 
testimonies  that  do  concern  the  Messiah,  particularly  that 
famous  prophecy,  that  the  sceptre  should  not  depart  from 
Judah  till  Shiloh  should  come  :  and  these  numerous  pre- 
sages in  many  of  the  latter  prophets,  (Isaiah  especially  and 
sundry  others,)  make  it  one  of  the  greatest  wonders  of 
providence,  that  such  a  book  should  come,  with  these 
things  in  it,  out  of  these  men's  hands,  against  whom  they 
are  a  continual  remonstrance.  But  however,  this  proves 
that  they  did  never  design  any  alteration :  either  they  saw 
it  impo.ssible  for  one  while,  and  before  that,  they  had  no 
inclination  or  inducement  that  would  be  prevailing  with 
them  to  go  about  it,  that  is,  that  there  should  be  an  alter- 
ation with  design.    And  then, 

[2.]  For  the  books  of  the  New  Testament ;  that  they 
cannot  have  been  corrupted  is  most  evident  too.  It  is  im- 
possible they  can,  for  you  must  consider  in  what  time  they 
were  written  :  they  must  be  written  in  Christ's  lime  anci 
the  apostles' ;  now  within  the  compass  of  that  time,  things 


1076 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  I. 


were  brought  to  that  state,  that  such  a  corruption  was  im- 
possible upon  two  accounts,  upon  account  of  the  distance 
of  places  into  which  the  Gospel  was  spread,  and  upon  ac- 
count of  the  divisions  that  were  so  early  fallen  out  among 
Christians. 

First,  Upon  account  of  the  distance  of  places  whereinto, 
in  the  first  ceniury  of  years,  the  Gospel  was  spread.  That 
is,  into  a  vast  part  of  Asia,  and  some  considerable  parts  of 
Africa  and  Europe ;  some  think  into  Britain  itself,  into 
our  land.  There  are  not  very  improbable  grounds  of 
conjecture,  that  it  was  so,  even  within  the  compass  of 
Paul's  own  age.  That  made  it  impossible  there  could 
be  any  designed  corruption  or  alteration  in  the  writings 
of  the  New  Testament ;  so  considerable  a  number  of 
men  at  such  a  distance  from  one  another,  could  not 
agree  to  make  such  an  alteraiion  ;  and  if  they  could  not 
agree  in  it,  one  part  must  remonstrate  against  the  other. 
And, 

Secondly,  The  divisions  that  so  early  appeared  in  the 
Christian  church  made  it  likewise  impossible.  That  pas- 
sage of  the  apostle,  (it  may  be,)  is  not  greatly  enough  pon- 
dered according  to  the  weightiness  of  the  expression,  that 
there  must  be  heresies,  there  should  be  heresies,  there  must 
be  heresies.  This  great  use  that  halh  been  of  the  divisions 
in  Christian  churches  is  not  (it  may  be)  considered  as  it 
should  be  by  many.  But  nothing  can  carry  a  clearer  evi- 
dence and  demonstration  with  it,  than  that,  because  of 
those  divisions,  any  depravation  of  the  said  records,  (that  is, 
any  material,  general,  successful,  continued  depravation,) 
is  altogether  impossible  :  because  the  one  party  would  be 
continually  declaiming  and  crying  out  against  the  other  ; 
and  then  how  soon  would  it  be  espied  1  So  for  that  par- 
ticular instance,  I  John  v.  7.  "  There  are  three  that  bear 
record  in  heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost,  and  these  three  are  one."  It  is  true  it  hath  been 
found  to  be  wanting  in  some  few  copies ;  and  what  an 
outcry  was  against  it  in  the  Christian  church  1  So  that  if 
that  alteration  was  made  by  the  design  of  the  Arians,  (and 
if  it  were  by  any  design  at  all,  it  must  be  by  their  design,) 
the  very  supposal  of  it  brings  the  greatest  blot  upon  them 
and  their  cause,  that  could  be  imagined ;  it  being  very 
plain  that  it  was  to  be  found  in  equally  ancient  copies. 
But  it  seems  more  likely,  it  was  never  left  out  by  design 
at  all.  But  because  the  matter  at  the  beginning  of  the  8th 
verse  was  just  the  same  with  that  of  the  beginning  of  the 
7th  verse,  a  more  negligent  transcriber,  having  his  eye  on 
the  beginning  of  the  8th  ver.se,  might  write  on,  and  slip 
over,  merely  casually,  the  whole  7th  verse.  This  being 
more  likely  that  a  verse,  beginning  as  the  following  verse 
does,  and  ending  like  it,  should  be  left  out,  than  that  a 
verse  more  than  ought  should  be  put  in.  And  thus  the 
design  of  making  such  an  alteration  would  be  defeated 
upon  the  attempt ;  so  that  upon  that  consideration  it  is 
altogether  impossible  that  there  should  be  any  alteration 
at  all.  And  therefore  that  this  be  stuck  to,  that  there  is  no 
designed  alteration  in  these  books,  and  so  can  have  been 
no  material  alteration  in  them. 

It  is  true  that  in  translations,  persons  have  laboured  to 
serve  their  own  purposes,  by  translating  this  way  and  that, 
as  they  thought  fit.  But  for  alteration  of  copies,  that  is 
what  never  entered  into  the  mind  of  any  body  to  attempt ; 
which  is  a  thing  so  easily  spied  out,  that  nothing  is  more 
so ;  and  so  must  needs  blast  and  disserve  the  cause  and 
interest  of  that  party  it  was  designed  to  serve,  and  there- 
fore could  never  be.  And  the  impossibility  of  any  such 
aheration,  it  is  easy  for  any  man  that  useth  his  understand- 
ing, to  apprehend  from  a  familiar  instance.  And  thus,  do 
but  take  any  one  people  that  are  under  the  same  govern- 
ment, and  that  have  tneir  laws  by  which  they  are  govern- 
ed digested  into  some  system  or  other ;  as  for  instance, 
our  statute  book ;  why  suppose  any  ill-minded  men  in  the 
nation  should  have  a  design  to  corrupt  and  alter  the  sta- 
tute book;  every  one  would  see  it  to  be  impossible. 
Which  way  should  they  go  to  work  to  impose  a  false  sta- 
tute book  upon  a  nation,  wherein  every  man's  right  and 
property  is  concerned  1  And  if  any  such  should  have  such 
a  design,  they  would  soon  give  it  up,  as  finding  it  impos- 
sible, and  a  thing  not  to  be  done,  and  therefore  a  vain 
thing  to  attempt.  But  the  difficulty  is  a  thousand  times 
Preached  Januai-y  23rd,  1691 


greater,  of  making  any  designed  alteration  of  these  sacred 
books  and  records,  that  are  spread  so  unspeakably  further 
than  a  nation,  and  wherein  the  concernments  of  all  that 
have  them  in  their  hands  are  recorded,  not  temporal  only, 
but  eternal.  Here  is  their  all  for  eternity,  and  another 
world :  so  that  it  must  be  altogether  impossible  that  there 
could  have  been  such  a  thing  effected ;  and  therefore  it  is 
the  most  unlikely  thing,  that  such  a  matter  should  ever  be 
attempted.  And  then,  I  say,  if  there  be  that  plain  evidence, 
that  for  that  reason,  these  books  must  be  the  same,  that  they 
cannot  have  been  altered  with  design,  and  consequently 
not  materially,  then  it  were  the  most  unreasonable  thing 
in  all  the  world,  to  expect,  that  God  should  confirm  it  to 
us  otherwise  than  he  hath  done,  or  that  the  nature  of  the 
thing  doth  admit  of;  because  otherwise,  there  must  have 
been  miracles  wrought  for  every  one  to  see,  and  take  no- 
tice of;  nay,  that  would  altogether  lose  the  usefulness  and 
significancy  of  miracles  themselves,  because  it  would  make 
miracles  so  common  in  such  a  case.  If  every  man  must 
have  a  miracle  to  piove  to  him,  this  is  God's  book,  it 
would  take  ofl'ihat  particular  thing  for  which  they  are  only 
significant  with  men,  that  is,  because  they  are  rare  and 
extraordinary  things  ;  and  then  they  would  cease  to  be  so. 
It  might  as  well  be  expected  that  every  man  should  have 
a  Bible  reached  him  down  by  an  invisible  hand  from 
heaven,  as  that  there  should  be  a  miracle  wrought  to  prove 
to  him,  that  this  was  the  same  book  that  was  so  and  so 
confirmed  and  sealed  in  our  Saviour's  and  his  apostles' 
time.  And  therefore  I  reckon,  that  upon  the  grounds 
that  have  been  laid,  it  is  very  plain,  both  that  these  books 
that  were  extant  under  the  name  of  Scripture,  in  our 
Saviour's  and  his  apostles'  time,  were  of  divine  authority ; 
and  that  the  books  that  we  now  have  in  our  hands,  are 
the  same  with  those  books,  and  therefore  are  of  divine 
authority. 


LECTURE  IX.* 

Now  what  we  shall  further  say,  as  to  the  two  things  laid 
down  before,  will  be  to  answer  an  objection  which  possibly 
may  arise  in  the  minds  of  .some  :  to  wit, 

That  this  way  of  being  ascertained  of  the  divinity  first, 
and  then,  secondly,  concerning  the  identity  and  sameness 
still  of  these  books,  doth  seem  to  resolve  our  faith,  at 
length,  into  a  human  testimony,  and  so,  at  length,  to  make 
only  a  human  faith.  That  is,  that  all  rests  upon  this — that 
we  have  been  truly  told,  and  by  such  as  lived  before  us  in 
the  world,  that  there  were  such  books  in  their  time,  and 
we  are  led  by  testimony  in  following  ages,  to  collect  that 
these  are  the  same  books.  Is  not  this  (may  some  say)  to 
resolve  our  faith  into  a  human  testimony,  and  so  to  make 
it  only  a  human  faith  1  In  answer  to  this  I  have  several 
things  to  say, 

1.  That  it  is  very  plain,  that  a  human  testimony  must 
be  depended  upon  aliqiuitcnus,  sovie  way  or  other,  in 
reference  to  all  the  concernments  of  religion.  That  is  a 
point  out  of  doubt,  some  dependance  there  must  be 
upon  human  testimony.  Suppose  a  preacher  came  among 
a  company  of  illiterate  men,  men  that  could  never  so 
much  as  read  ;  or  if  any  of  them  were  so,  (which  is  a 
thing  not  unusual  in  Christian  congregations,)  and  he 
takes  a  text,  and  produces  (it  may  be)  many  more 
parallel  ones  out  of  the  Bible  for  the  doctrines  which  he 
preacheth ;  how  can  these  men  know  that  this  is  a  Bible 
he  preacheth  out  of,  but  by  a  human  testimony  ■?  And 
even  for  those  that  can  read,  they  must  depend  upon  a 
human  testimony,  that  what  they  read  is  a  true  translation  : 
supposing  them  not  to  be  learned  themselves  in,  or  not 
having  opportunity  to  consult,  the  originals,  they  must 
depend  upon  the  testimony  of  the  learned,  who  have 
viewed  tho.se  books  in  the  original,  such  as  lexicogra- 
phers and  the  like,  for  the  true  signification  and  transla- 
tion of  the  words  they  read.  This  therefore  is  plain  and 
out  of  question,  that  some  use  there  must  be  of  a  human 


Lect.  IX. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


1077 


testimony  in  reference  to  the  concernments  of  religion. 
And  I  add, 

2.  It  is  no  more  strange  that  God  should  slate  our  case, 
so  as  to  oblige  us  to  some  dependence  upon  human  testi- 
mony, than  that  he  should  slate  it  so  as  we  must  have  a 
necessary  dependence  upon  our  own  sense.  We  are  told 
that  "  faiih  comes  by  hearing: ;"  we  can  have  no  ordinary 
way  to  come  to  the  knowledge  of  the  things  contained  in 
these  books,  but  by  the  use  of  our  eyes,  and  the  use  of  our 
ears.  And  I  could  fain  know  why  there  should  be  a  great- 
er sacredness  in  these  organs  of  our  own,  than  in  those  of 
other  men.  Why  should  mine  eye  or  ear  be  thought  a 
more  sacred  thing  than  the  voice  or  tongue  of  another 
man  1    And  again, 

3.  It  is  one  thing  to  use  a  human  testimony,  in  a  case 
wherein  God  hath  ordained  and  appointed  to  do  it,  and 
another  thing  to  do  it  besides  or  against  his  ordination 
and  appointment.  Here  we  are  to  distinguish  between 
matters  of  fact  and  matters  of  right.  We  are  to  make  use 
of  the  testimony  of  men,  even  by  God's  own  appointment, 
in  reference  to  matters  of  fact ;  to  inform  us  only  of  mere 
matter  of  fact.  This  is  an  institution  of  God.  "  It  is 
written  inyour  law(saith  our  Saviour)  that  the  testimony 
of  two  or  three  witnesses  is  true."  "  I  come  unto  you  in 
the  mouth  of  two  or  more  witnesses,"  saith  the  apostle, 
"  and  in  the  mouth  of  two  or  three  witnesses,  shall  every 
word  be  established."  This  is  a  divine  ordination  :  it  is 
not  an  arbitrary  thing  taken  up  by  men  at  random,  and  ol 
their  own  choice  and  pleasure  ;  but  it  is  God's  stated  me- 
dium and  way,  wherein  he  hath  appointed,  that  persons 
are  to  be  informed  concerning  matters  of  fact,  which  tliey 
are  concerned  to  know,  and  of  which  they  have  not  the 
immediate  knowledge  themselves.  ''  It  is  written  in  your 
law  (saith  Christ  to  the  Jews)  that  the  testimony  of  two 
men  is  true."  What  law  was  that  7  It  was  the  divine 
law.  God  hath  enacted,  that  the  testimony  of  a  competent 
number  of  witnesses  should  be  relied  upon,  to  assure  us 
of  the  truth  of  those  matters  of  fact,  that  they  do  testify  ; 
and  you  do  well  know,  that  upon  this  ground  (so  material 
a  thing  this  is)  depends  all  the  administration  of  justice 
throughout  the  world.  Otherwise,  no  judge  would  deter- 
mine in  reference  to  any  case,  which  came  not  under  the 
sight  of  his  own  eye,  or  whereof  he  was  an  ear-witness. 
And  so  this  would  subvert  the  very  foundations  of  all  hu- 
man society.  There  could  be  no  such  thing  as  human  so- 
ciety in  the  world  upon  these  terms ;  and  therefore  we  must 
look  upon  this  as  a  holy,  wise  constitution  of  the  great  Ru- 
ler of  this  world,  who  hath  ordained  and  appointed,  that  in 
reference  to  such  matters  of  fact,  as  we  are  concerned  to 
have  the  knowledge  of,  and  have  not  the  immediate  know- 
ledge of  ourselves,  we  are  to  depend  upon  the  testimony  of 
others.  And  this  is  not  an  arbitrary  thing  that  we  take  up 
of  ourselves,  but  a  thing  that  the  wisdom  of  Heaven  hath 
constituted  and  set  for  the  preserving  of  common  order 
here,  among  men  in  this  world.     And, 

4.  The  difference  is  unspeakably  ^reat,  between  reiving 
upon  men's  testimony,  as  to  mere  matters  of  fact ;  and  re- 
lying upon  it,  as  to  matters  of  right.  We  may  have  a  dilfer- 
ence  upon  the  authority  of  one  or  two  credible  witnesses, 
reporting  to  ns  such  matters  of  fact,  when  as  to  which  is 
right  and  wrong,  we  will  have  no  dependence  upon  them 
at  all.  As  now  suppose  any  of  you  receive  a  letter  from 
some  person  of  very  great  authority  and  quality,  and  fjr 
whom  you  have  great  deference  and  duty,  this  letter  comes 
to  you  by  the  hands  of  a  footman;  do  you  pay  a  defer- 
ence to  the  man,  in  believing  what  is  contained  in  the 
letter!  No,  all  the  belief  of  what  is  contained  in  the 
letter,  is  resolved  into  the  authority  of  him  that  wrote  it, 
and  from  whom  it  comes.  Only  you  may  look  upon  this 
as  a  fit  medium  to  convey  it  to  you  ;  and  you  rely  (if  there 
be  occasion  to  do  so  much)  no  mote  upon  the  footman, 
as  to  matter  of  fact,  but  that  he  received  this  letter  from 
his  lord  or  master  to  deliver  to  you  ;  but  his  testimony 
hath  no  influence  upon  the  contents  of  this  letter,  one  way 
or  other. 

And  this  therefore  leads  you  sufficiently  to  understand 
how  to  answer  yourselves,  if  any  should  further  inquire — 
Pray  how  doth  this  differ  from  the  notion  that  runs  among 
them  of  the  Romish  church,  that  is,  that  we  are  beholden 
to  their  tradition  for  the  Scriptures  we  have,  and  for  our 


Christianity,  and  for  all  that  we  have  any  knowledge  of  in 
the  things  of  God  aud  religion  ! — Why,  it  differs  the 
most  that  can  be.    For, 

(1.)  The  papists  do  not  only  claim  to  be  witnesses  in 
the  case,  but  they  claim  to  be  the  only  witnesses  :  which 
they  most  pretencelessly  and  injuriously  assume  to  them- 
selves :  for  we  do  not  rely  upon  them  as  the  sole  witnesses, 
nor  as  witnesses  at  all,  but  only  as  they  join  and  fall  in 
with  the  concurrent  testimony  of  the  rest  of  the  Christian 
churches,  that  have  the  same  books  among  them  that  we 
have.  We  are  no  more  beholden  to  them,  than  we  are  to 
other  Christians.     Nor, 

(i.)  Do  we  rely  barely  upon  the  testimony  of  Christian 
churches,  as  to  the  matters  of  fact  contained  m  these  books, 
but  we  rely  upon  the  concurrent  testimony  of  the  rest  of 
the  world,  Jews  and  pagans  themselves,  as  to  the  truth  of 
matters  of  fact,  which  we  need  to  be  informed  about,  in 
the  matters  of  our  religion.  The  papists  do  engross  to 
themselves  to  be  the  only  wimesscs,  most  falsely,  and 
without  the  least  colour  of  pretence.  But  we  reckon  the 
testimony  of  an  enemy,  an  avowed,  professed  enemy,  is  of 
the  greatest  strength  in  such  a  case  imaginable.  That  is 
the  testimony  we  have  from  the  Jews,  and  the  testimony 
we  have  from  the  pagans,  of  matters  of  fact,  when  the 
matter  of  fact  is  against,  plainly  against  them.  This  we 
think  we  have  a  great  deal  of  reason  to  lay  much  stress  and 
weiglit  upon.  Now  it  is  very  plain  as  to  mere  matters  of 
fact,  pagans  them.selves  have  owned  the  truth  of  those 
matters  of  fact,  upon  which  the  Christian  doth  depend  ;  to 
wit,  the  wonderful  works  wrought  by  our  Saviour  and  his 
apostles  to  prove  the  doctrines  that  they  preached,  and 
that  are  contained  in  these  books.  Pagans  do  not  deny 
the.se  matters  of  fact,  we  have  them  in  divers  of  their  own 
writings.  For  as  to  those  miracles  wrought  by  Christ,  in 
his  own  time,  to  prove  the  truth  of  Christianity,  (which 
was  done  on  purpose  that  they  might  know  that  Jesus  was 
the  Son  of  God;  that  men  might  believe  this,  and  that 
by  believing  it,  might  have  life  through  his  name.)  Cel- 
sus,  that  great  enemy  of  the  Christian  religion,  never  goes 
about  to  deny  the  matter  of  fact :  he  knew  that  would  be 
vain ;  all  the  world  knew  the  truth  of  the  maiter  of  fact ; 
only  he  takes  a  great  deal  of  pains  to  show  how  it  was  pos- 
sible that  such  things  might  be  done  by  other  invisible 
powers.  Just  the  same  conceit  that  the  Jews  had  among 
themselves,  w-hen  they  tell  our  Saviour,  that  he  cast  out 
devils  by  Beelzebub  the  prince  of  the  devils.  That  is,  they 
did  suppose  the  devil  to  have  fallen  out  with  himself,  and 
that  all  his  business  was  industriously  to  destroy  his  own 
kingdom.  Indeed,  the  greatest  and  most  momentous  mat- 
ters of  fact,  by  which  Christianity  was  confirmed  at  first, 
are  freelv  granted  by  the  most  considerable  pagans.  We 
find  in  their  writings,  an  acknowledgment  of  those  things 
that  filled  the  world  with  so  much  wonder,  and  they  la- 
bour partly  to  turn  off  all  by  referri:  g  the  great  wonders 
to  other  causes  and  agents  ;  and  partly  by  pretending,  that 
as  strange  things  have  been  wrought  by  their  own  hands: 
as  the  setting  up  of  Apollonius  TyantEus,  that  great  ma- 
gician; whereas,  the  disparity  is  so  great  that  nothing  is 
more  so,  nor  can  be  to  any,  who  consider,  that  those  tricks 
wrought  by  him,  were  easily  detected  of  fraud  and  im- 
posture, and  were  pretended  to  be  wrought  to  no  consider- 
able purpo.se.  But  the  oihers  were  frequent  and  often  re- 
peated, and  in  common  sight,  and  without  any  design  of 
hiding;  so  as  that  when  men  that  have  been  concerned 
have  canvassed  and  searched  as  much  as  possible,  to  know 
whether  they  were  true  or  no,  the  light  hath  shone  into 
their  faces,  and  they  have  been  forced  to  yield  and  own 
that  a  great  and  notable  work  hath  been  done,  "and  we 
cannot  deny  it,"  And  with  great  dread  and  consternation 
they  beheld  the  world  running  after  Christ  and  his  apo-- 
tles,  these  works  carrying  so  great  a  light  in  them,  that 
were  wrought  for  that  design.     And, 

(n.)  There  is  this  difference  besides,  in  what  the  papists 
do  arrogate  to  themselves  about  this  maiter  of  testilying, 
from  what  we  admit  and  assert ;  that  is,  that  they  a.ssume 
to  themselves  the  making  of  doctrines  that  shall  be  of 
equal  authority  with  these  books.  And  one  of  their  greatest 
men  among  them,  is  known  to  have  used  that  blasphemous 
saying,  that  this  book  hath  no  more  of  authority,  than 
^Esop's  fables,  other  than  what  it  hath  derived  from  their 


1078 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


church.  And  if  it  were  not  for  the  authority  it  fetcheth 
from  their  church,  it  were  no  more  to  be  regarded  than 
.Esop's  fables :  which  is  so  great  an  insolence,  that  indeed 
one  would  wonder  (but  that  Divine  patience  will  magnify 
itself  till  the  time  of  taking  vengeance  upon  that  apostate 
church  come)  that  a  thunderbolt  from  heaven  should  not 
have  vindicated  such  a  blasphemy,  with  all  things  else  that 
are  of  the  same  piece  among  them,  and  carry  the  same  im- 
port and  signification  ;  for  we  know  they  take  upon  them 
to  say  and  unsay,  to  do  and  undo,  to  maim  and  mangle 
this  book,  and  set  up  contrary  institutions  to  it ;  as  is  par- 
ticularly known  in  that  great  ordinance  of  the  sacrament 
of  the  Lord's  supper.     And  then, 

(4.)  As  to  the  business  of  being  mere  witnesses  of  matter 
'of  fact,  there  they  have  proved  themselves  false  and  un- 
faithful ;  that  is,  in  foisting  in  the  apocryphal  books  into 
the  canon  of  the  Scripture,  against  the  authority  both  of 
the  Jewish  church  and  the  ancient  church,  as  the  world 
may  judge  at  this  day  that  read  them. 

So  that  there  is  no  parity  at  all  in  these  two  ca.ses,  the 
relying  by  God's  institution  and  appointment  upon  a  hu- 
man testimony,  but  as  a  medium  to  convey  and  transmit 
to  us  our  knowledge  of  bare  matter  of  fact,  and  their  as- 
suming to  themselves  to  be  the  only  one  to  be  relied  upon, 
not  only  as  to  matter  of  fact,  but  as  to  the  authority  by 
which  right  and  wrong,  and  the  truth  and  falsehood  of 
doctrine,  are  to  be  finally  decided  and  judged  of.  And 
thus  far  then  we  think,  that  the  way  of  proving  the  same- 
ness of  these  books  with  those  that  bore  the  character  of 
sacred  books,  or  books  of  divine  authority,  is  altogether 
unexceptionable,  and  so  strong,  as  Ihattherecanlie  nothing 
against  it  to  the  common  reason  and  understanding  of  men, 
when  we  have  such  a  way  of  being  assured  of  this  matter, 
as  must  be  convictive  to  any  that  do  allow  themselves  the 
liberty  and  use  of  their  understandings.  And  it  would  be 
a  very  foolish  expectation,  to  think  that  God  should  gratify 
the  fanciful  curiosities  of  men,  by  working  wonders  among 
them  continually  and  repeatedly  to  no  purpose. 

Upon  all  this  1  shall  superadd  some  considerations  that 
may  give  strength  to  all  that  hath  been  said  before.     As, 

1.  By  coinmon  consent  of  all  mankind,  some  divine  re- 
velation or  other  is  necessary  to  the  ends  of  religion,  be- 
sides mere  natural  light.  We  do  not  find  or  read  of  any 
sort  of  people  under  heaven  that  have  pretended  to  any 
thing  of  religion,  but  have  likewise  also  pretended  to  some- 
what or  other  of  divine  revelation,  besides  what  was  na- 
tural and  common  to  men  as  men,  as  necessary  for  the  con- 
duct of  the  affairs  of  religion,  or  forwhich  such  a  thingas 
religion  was  to  be  kept  on  foot  in  the  world.  Look  back 
amongst  any  sort  of  people,  as  to  the  most  ancient  accounts 
we  have  in  the  world  of  any  thing  of  religion,  and  we 
shall  find  it  so  :  as  for  instance,  if  we  go  to  the  Egyptians  of 
old,  the  Phoenicians,  the  Assyrians,  the  Persians,  the  Gre- 
cians, the  Romans,  the  ancient  Gauls  and  Britons;  nay, 
if  we  carry  it  as  far  as  China,  for  such  accounts  as  we 
have  of  their  religion  and  what  it  hath  been  for  some 
hundreds  of  years  past,  nay,  and  some  thousands  of  years 
backwards.  All  these  people  have  pretended  to  soMiewhat 
of  divine  revelation,  over  and  besides  natural  light;  none 
of  them  but  have  had  those  among  them  whom  they  al- 
ways took  to  be  inspired  persons.  I  am  not  considering 
now,  whether  their  pretensions  be  right  or  wrong,  true  or 
false,  but  all  have  agreed  in  this  sentiment,  that  there  did 
need  some  other  revelation  besides  the  light  of  natui  e,  in 
order  to  the  ends  and  purposes  of  religion.  They  always 
had  some  sacred  persons  among  them.  Their  priests,  their 
magi,  gymnosophists,  their  brahmins,  their  bards,  their 
druids,  whom  they  always  took  for  inspired  persons ;  and 
received  dictates  and  directions  from  them  still  in  refer- 
ence to  matters  of  religion;  yea,  and  in  reference  to  other 
matters  too,  as  so  many  inspired  persons :  thus  still  by  their 
own  confession,  owning  mere  natural  light  insufficient  for 
the  purposes  of  religion.  Famous  it  is,  (besides  all  that 
hath  been  intimated  before,)  concerning  those  several  sorts 
of  sacred  persons,  that  the  several  nations  had  amongst 
them,  that  when  Numa  began  to  settle  religion  at  Rome, 
in  the  first  forming  of  that  people  he  pretended  to  have  all 
his  directions  from  his  goddess  Egeria,  whom  he  conver- 
sed and  met  with  in  the  woods,  and  consulted  of  those  af- 
fairs from  time  to  time.     And  the  people  of  the  Chinese 


are  reckoned  to  have  all  their  methods  of  religion  and  all 
their  notions  of  it  from  that  Confucius,  for  whom  they 
have  the  greatest  veneration,  that  ever  any  people  could 
be  supposed  to  have  of  one  as  an  inspired  person ;  so  as 
that  deference  was  never  paid  by  the  Turks  to  their  Ma- 
homet, which  is  paid  by  these  Chinese  to  their  Confucius, 
whom  they  had  their  religion  from,  at  least  one  thousand 
years  before  ever  the  other  was  known  in  the  world. 

Now  this,  to  me,  is  a  very  great  thing,  that  by  the  com- 
mon consent  of  mankind  in  all  the  known  and  noted  na- 
tions of  which  we  have  any  record  or  notices  among  us, 
they  should  pretend  constantly  to  somewhat  or  other  of 
divine  revelation,  in  reference  to  the  afiairs  of  religion  ; 
thereby  giving  us,  as  the  common  sentiment  of  mankind, 
that  mere  natural  light  was  not  enough,  but  some  divine 
revelation  was  further  to  be  superadded,  for  the  conduct 
and  management  of  the  affairs  of  religion  in  the  world. 
And  to  that  is  to  be  added, 

2.  That  as  this  would  be  argiimenlum  ad  hominem,  (it 
being  the  common  sentiment  of  mankind,)  so  it  is  very 
apparent  from  (he  nature  of  the  thing,  that  really  and  truly 
it  is  a  matter  of  plain  necessity  in  itself,  that  there  be  some 
superadded  revelation  to  the  mere  light  of  nature.  For 
notwithstanding  the  pretence  of  it,  (that  pretence  of  it  to 
be  sure,  can  never  do  the  business  or  answer  the  end  for 
which  the  thing  itself  is  necessary,)  yet  it  is  plain,  that  the 
very  thing,  that  is,  a  real  and  divine  revelation,  is  necessa- 
ry over  and  besides  mere  natural  light,  as  that  lies  now  so 
much  corrupted,  depraved,  and  obscured,  among  the  sons 
of  men,  if  you  do  but  consider  into  how  miserable  delu- 
sions men  have  generally  fallen,  where  such  a  real  divine 
revelation  was  wanting,  in  reference  to  the  greatest  and 
most  important  things  of  religion.  As  what  can  we  sup- 
pose greater  or  of  more  importance  to  religion  than  these 
two,  the  object  of  it,  and  the  end  of  it  ?  The  object  of  it 
is  the  God  we  are  to  worship,  and  the  end  of  it  is  the  fe- 
licity that  we  are  to  design  and  aim  at  in  all  the  exercises 
of  that  worship,  and  in  the  whole  course  of  our  religion. 
Where  there  is  not  a  real  divine  revelation,  what  monstrous 
conceits  have  been  taken  up  concerning  the  object  of  reli- 
gion !  The  polytheism  of  the  gentile  and  pagan  world,  is 
a  plain  and  pregnant  proof  what  a  necessity  there  was 
that  over  and  besides  the  mere  light  of  nature,  God  should 
reveal  himself  as  the  peculiar  and  sole  object  of  religion 
according  to  what  he  is  in  himself  For  though  it  be  true 
indeed,  that  many  of  the  wisest  philasophers  among  the 
pagans  have  had  right  sentiments  of  the  one  Deity,  the 
supreme  Numen,  God  ;  yet  for  the  generality  of  the  people, 
how  much  otherwise  hath  it  been  !  And  with  whom  these 
wi.ser  men  have  been  forced  to  comply  and  fall  in,  tempo- 
rizing with  them  whose  own  wicked  and  gross  conceptions 
have  led  them  to  worship  for  deities,  the  sun,  moon,  and 
stars ;  or  heroes,  the  souls  of  men  departed  from  among 
them  ;  and  sometimes  to  come  so  low  as  to  worship  dogs 
and  cats,  weasels,  apes,  serpents,  onions,  leeks  and  garlic, 
fountains  and  rivers,  and  the  like,  for  gods.  So  apparent 
need  was  there  for  a  divine  revelation  to  inform  men  about 
the  object  of  their  worship,  above  that  light  that  is  common 
to  men  as  men.  And  then  as  concerning  the  end  of  reli- 
gion, felicity,  the  great  diversity  of  opinions  among  the 
pagans,  (and  even  the  wiser  of  them,)  no  less  than  two 
hundred  eighty  and  eight,  about  the  snmmum  bonmn,  chief 
good,  shows  how  great  need  there  is  of  a  particular  divine 
direction,  as  to  what  that  is  which  we  are  to  design  for 
ourselves  as  our  final  and  eternal  felicity.  To  these  I 
add, 

3.  That  supposing  the  necessity  of  a  divine  revelation 
about  matters  that  relate  to  religion  and  our  future  bless- 
edness, it  must  some  time  or  other  have  become  necessary 
that  it  should  be  a  written  revelation,  put  into  writingupon 
record.  Some  time  I  say,  1  do  not  say  always,  necessary. 
It  is  plain  it  must  be  less  necessary  in  former  ages  of  the 
world,  when  by  reason  of  the  vast  longevity  and  length  of 
life,  about  three  or  four  persons  might  see  through  two 
thousand  years  and  upwards,  and  so  give  an  account  but 
by  three  or  four  hands,  ofthe  most  material  and  important 
things,  that  were  of  common  concernment  for  men,  as 
such,  to  know  about  the  beginning  of  the  world  and  the 
like.  And  no  doubt  there  was  great  care  taken  to  preserve 
the  memory  of  what  was  necessary  to  be  known,  by  monu- 


Lect.  IX. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


1079 


ments  and  the  like,  as  Seth's  pillars  were,  of  which  Jose- 
phus  gives  a  parli.ular  account  in  his  time.  But  I  sup- 
pose there  were  only  oral  traditions,  for  that  time,  passing 
from  hand  to  hand  ;  and  that  of  things  of  so  apparent 
common  importance  and  necessity,  that  none  can  imagine 
but  if  the  persons  were  persons  of  tolerable  prudence,  (and 
we  have  no  reason  but  to  apprehend  they  were  persons  of 
great  prudence,  some  at  least  that  were  more  especially 
concerned,  as  Adam  himself,  Enoch,  Noah,  and  Shem.) 
there  could  not  but  have  been  very  distinct  accounts  trans- 
mitted from  such  liands,of  what  was  necessary  to  be  known 
concerning  the  originalof  the  world,  and  what  the  pleasure 
of  him  that  made  it  was,  concerning  the  affairs  of  his  wor- 
ship in  those  days.  And  we  may  easily  apprehend  our- 
selves if,  in  any  family  among  us,  any  thing  of  great  con- 
cernment to  the  nation,(much  more  to  all  mankind,)  should 
have  come  to  the  notice  of  an  ancestor  of  ours;  as,  sup- 
pose any  of  you  could  say,  "  My  grandfather  or  my  great- 
grandfather had  certain  notices,  some  way  or  other,  con- 
veyed to  him  of  such  and  such  matters  of  fact,  of  the  great- 
est importance  imaginable  to  the  whole  nation ;"  do  you 
think  that  that  would  be  forgotten  in  three  or  four  ages  in 
that  family  ?  And  as  little  supposable  is  it^hat  in  three 
or  four  ages  of  so  long  a  duration,  all  that  concerned  the 
original  of  the  world,  and  revealed  will  of  its  Creator,  how 
men  ought  to  live,  and  order  their  course  in  the  world, 
would  be  forgotten. 

But  afterwards,  when  the  lives  of  men  grew  shorter,  it  is 
most  apparent,  there  was  a  necessity  that  such  things  as 
were  most  requisite  to  be  known,  and  were  of  most  com- 
mon use,  should  be  digested  into  records  in  writing.  And 
so  we  find  first,  the  books  of  Moses  written  ;  and  after- 
wards, there  was  an  addition  of  more  and  more  made,  as 
God  thought  fit,  in  following  ages,  till  the  fulne.ss  of  time, 
when  we  have  the  clearest  light  of  an  entire  Gospel  reve- 
lation handed  to  us  from  our  Lord  himself,  who  came  from 
the  bosom  of  his  Father  to  reveal  and  make  him  known, 
and  his  whole  mind  and  will  to  men.  And  indeed,  for 
them  that  would  substitute  tradition,  and  particularly  that 
of  oral  tradition,  in  the  room  of  this  sacred  written  rule, 
they  dp  it  with  the  greatest  absurdity  that  can  be  imagined : 
and  indeed  with  the  greatest  immodesty,  in  them  that  now- 
a-days  pretend  to  it.  It  is  true,  we  read  the  apostle  did 
take  order  with  Timothy  that  some  particular  things  which 
he  had  seen  and  taken  notice  of,  and  heard  from  him,  he 
should  commit  to  faithful  men  that  might  be  able  to  le.nch 
and  instruct  others.  There  were  many  useful  things  that 
were  not  presently  put  into  writing.  But  as  for  these  men, 
tmder  the  notion  of  faithful  witnesses,  they  have  the  leasi 
reason  of  any  men  in  the  world  to  lay  claim  to  that  office 
and  dignity,  of  being  the  conveyancers  to  us  of  the  things 
that  concern  us,  in  reference  to  our  salvation  and  our  eter- 
nal well-being:  for  when  they  take  upon  them  to  be  au- 
thors, they  cannot  be  looked  upon  to  have  done  the  part 
of  faithful  witnesses.  How  strangely  have  they  innovated 
upon  that  religion  which  they  boast  to  have  been  the  con- 
veyers of  to  us  !  How  much  another  thing  have  they  made 
it,  to  what  it  was,  in  doctrinals  and  worship,  and  even  in 
reference  to  the  affairs  of  common  conversation  itself!  So 
that  we  may  see,  even  by  the  insolency  of  this  pretence  of 
theirs,  enough  to  assure  us  of  the  necessity  of  such  a  writ- 
ten rule  to  resort  unto.  And  indeed,  in  what  case  had  the 
Christian  religion  been  at  this  dav,  and  the  professors  of  it 
in  the  world,  if  we  had  not  had  this  written  rule  in  our 
hands,  to  correct  and  discover  plainly  wherein  they  have 
prevaricated  and  corrupted  the  Christian  religion  ■?  So  that 
we  may  seek  Christianity  in  the  Christian  world,  as  was 
said  of  old  concerning  the  cily  of  Saraium,  it  was  so  alter- 
ed that  Samium  was  to  be  sought  in  Samium  itself;  so 
■we  would  still  be  to  seek  Christianity  among  Christians, 
if  we  had  not  these  records  to  set  us  right,  and  let  us  know 
what  Christian  religion  was  at  first. 

And  upon  the  whole  matter,  as  to  those  that  would  so 
officiously  substitute  their  traditions  in  the  room  of  the 
clear  light  of  this  written  word,  it  is  much  a  like  case  as 
if  any  of  you  should  fall  in  with  one  travelling  on  the  way, 
and  he  offers  himself  to  be  your  companion  and  guide, 
and  tells  you  that  you  have  eyes  that  you  make  use  of  in 
choosing  your  way,  but  these  eyes  are  only  troublesome  to 
you,  they  represent  to  you  diversities  of  objects  that  draw 


this  way  and  that,  so  that  you  cannot  mind  your  path. 
"Anil  pray  (sailh  he)  let  me  put  qui  those  eyes  of  your.s, 
and  submit  yourself  to  my  conduct ,"  and  all  that  he  may 
guide  you  into  a  pit.  Or  a  like  case  it  would  be,  as  if  you 
should  have  writings  in  your  hands,  any  of  you,  that  were 
ancient,  and  did  concern  the  title  to  an  estate  of  yours  from 
ages  past,  and  one  should  say  to  you,  "  These  writings 
liave  a  great  deal  of  obscurity  in  them,  pray  let  me  have 
these  writings  and  dispose  of  them  as  I  see  good,  and  you 
need  not  doubt  but  that  there  will  be  witnesses  enough  to 
prove  your  title  if  there  be  occasion  ;  and  you  do  not  need 
to  question  but  I  will  take  care  to  defend  you  and  make 
out  your  title  ;"  and  to  think  to  rob  you  of  them  by  such 
a  fraudulent  artifice.  Just  thus  would  they  deal  with  us 
about  the  sacred  records,  in  which  our  all  for  eternal  life 
do  lie.  But  very  plain  it  is  upon  all  these  grounds,  that 
it  was  necessary  there  should  be  .somewhat  of  divine  reve- 
lation superadded  to  mere  natural  light;  and  was  also 
necessary,  some  time,  that  it  should  be  a  written  one. 

4.  Supposing  this,  that  it  is  necessary  there  should  he  a 
written  revelation  of  the  mind  of  God,  about  matters  that 
do  concern  our  present  religion  and  future  felicity,  then 
we  have  none  at  all  extant  in  the  work!  that  can  come  in 
any  plausible  competition  with  this  book,  unless  you  will 
bring  the  Mahometan  Alcoran  into  competition  wiih  it. 
Nothing  else  doth  pretend  to  be  a  rule  of  faith  and  light  to 
men.  And  for  that  Alcoran,  (besides  what  it  halh  bor- 
rowed, or  .stolen,  rather,  from  the  Bible,)  it  is  a  book  full  of 
so  gross  absurdities,  that  they  who  have  but  common  sense, 
would  soon  discern  the  difl'erence  between  them  ;  and  how 
little  of  pretence  there  could  be  to  bring  that  into  competi- 
tion with  this,  much  less  to  carry  it  against  this  upon  such 
a  compari.son.  There  are  things  in  it  so  manifestly  con- 
trary to  the  common  light  and  reason  of  men,  as  there 
would  be  ground  enough  for  a  most  contemptuous  rejection 
of  it  upon  that  score  :  such  as  its  assertingthe  corporeity 
of  the  Divine  nature;  and  ihatthefelicity  of  the  future  slate 
in  the  other  world  doth  consist  only  in  bodily  pleasures 
and  the  like ;  things  manifestly  refutable  by  common 
natural  light.  And  besides  the  contradiction  that  there  is 
to  the  common  reason  of  men  in  so  great  things  as  these, 
it  is  made  up  of  contradictions  and  repugnancies  to  itself. 
For  it  doth  say  even  that  concerning  him,  upon  whom, 
you  know,  our  great  hopes  depend,  which  it  doth,  in  the 
most  substant  iai  things,  afterwards  gainsay  and  contradict ; 
for  it  owns  him  to  be  a  great  and  a  holy  prophet,  sent  by 
God  into  this  world.  But  if  their  religion  should  be  true, 
he  must  be  the  falsest  prophet  (one  of  them)  that  ever  was 
upon  the  face  of  the  earth,  or  that  ever  pretended  to  pro- 
phecy ;  for  did  not  he  avow  and  give  himself  out  to  be  the 
Son  of  God  1  If  he  were  a  true  prophet  he  did  truly  say 
this,  that  he  was  the  Son  of  God,  and  that  he  and  his 
Fatherwere  one:  and  if  he  were  a  true  prophet  he  did  truly 
say  this  also,  that  the  religion  he  taught,  and  the  professors 
of  it,  should  continue,  and  he  with  them,  to  the  end  of  the 
world;  and  then  the  Mahometan  religion  was  never  to 
subvert  and  root  out  the  Christian. 

It  is  plain  therefore,  that  nothing  under  the  name  of  a 
divine  revelation  can  with  any  the  least  plausibleness  be 
brought  into  competition  with  this  book.  And  therefore, 
if  a  divine  revelation  were  necessary,  and  a  written  reve- 
lation were  necessary,  this  must  be  it,  and  there  can  be  no 
other.  It  is  true  indeed,  some  enihusiastical  persons  have 
pretended  to  inspiration  as  to  this  or  that  particular  thing  ; 
but  none  have  undertaken  to  pretend,  that  they  are  so  in- 
spired of  God  as  to  give  a  full,  particular,  peifecl  system 
and  model,  of  all  that  is  to  be  believed  and  done,  in  refer- 
ence to  worship  and  religion.  So  that  this  hook  hath  really 
no  plausible  pretender  or  competitor  against  it. 

5.  Whereas,  it  doth  pretend  and  avow  itself  to  be  divine, 
and  of  divine  original ;  it  hath  those  inimitable  characters 
of  divinity  upon  it,  which  most  plainly  justify  that  pre- 
tence ;  I  shall,  before  I  instance,  only  foi  clay  this — That 
we  must  consider,  when  we  would  make  a  judgment  upon 
tliis  thing,  whether  this  thing  he  a  God-like  thing,  yea  or 
no,  and  carries  visible  characters  of  divinity  stamped  upon 
It,  we  are,  in  making  our  judgment  about  this  matter,  to 
consider,  not  barely  what  is  spoken  or  contained  in  this 
book,  but  also  to  whom  such  things  are  spoken,  whose 
use  this  book  was  designed  to  serve  and  what  use  it  was 


1080 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


intended  for.    We  are  not  to  consider,  in  this  case,  how  |  sented  to  be  the  immediate  Speaker,  himself  making  this 


God  should  speak  if  he  were  to  publish  an  edict,  or  make 
an  oration  from  the  throne  of  glory  to  the  innumerable 
company  of  ane;els,  those  glorious  creatures  that  surround 
him  above.  That  is  none  of  the  case  that  we  are  to  con- 
sider. But  we  are  to  consider  how  we  would  e.xpect  him 
to  speak,  or  how  he  would  direct  things  to  be  written,  that 
were  intended  for  all  sons  of  men,  here  in  this  world,  from 
the  highest  lo  the  lowest,  of  all  capacities  and  of  all  con- 
ditions, that  have  any  exercise  of  reason  and  understand- 
ing. We  are  not  to  expect  that  one  sort  of  Bible  should 
have  been  written  for  learned  men,  and  another  for  un- 
learned ;  or  that  one  sort  of  Bible  was  written  for  citizens 
and  another  for  country  people;  but  we  are  lo  suppose  that 
there  was  to  be  a  book  written  that  should  suit  the  capaci- 
ties of  all  sorts  of  persons  from  the  highest  to  the  lowest. 
And  what  could  have  been  more  God-like,  more  suitable 
to  his  wisdom  and  goodness,  and  more  agreeable  to  the 
capacity  and  necessity  of  men  in  general,  than  what  we 
have  here  in  this  book  1  And  consider  the  use  that  it  was 
to  .serve,  what  it  was  indeed  to  be  written  for.  It  was  for 
the  saving  of  miserable  creatures  that  were  in  a  lost,  pe- 
rishing state.  It  wa-s  never  intended  that  such  a  book 
should  be  written,  only  to  please  men's  fancies,  or  gratify 
their  humours,  or  tickle  their  ears.  It  was  intended  for 
saving  lost,  miserable  .souls  from  perishing  for  ever;  and 
those  of  all  sorts,  of  all  capacities,  from  the  highest  to  the 
lowest;  and  so  nothing  could  have  been  imagined  more 
worthy  of  God,  than  the  composure  of  this  Book,  for  such 
persons  and  for  such  uses.  And  now  to  particularize  a 
little,  as  to  such  divine  characters  which  are  conspicuous 
in  it,  and  which  I  call  inimitable,  that  could  have  proceed- 
ed from  none  but  a  divine  Author,— As, 

(I.)  The  majesty  of  the  .stvle  :  How  great,  how  august 
and  God-like  it  is  !  in  the  wliule  of  it;  take  it  entirely  in 
the  whole  frame,  and  nothing  could  appear,  in  respect  to 
the  style,  more  majestic  or  more  worthy  of  God.  Though 
the  case  must  he  considered  with  a  diversity,  that  is,  that 
he  did  make  use  of  human  penmen,  and  it  is  never  to  be 
supposed,  that  he  should  direct  every  word  and  every 
phrase  by  an  extraordinary  immediate  inspiration :  for 
then  it  were  impossible  there  should  have  been  a  diversity 
of  style,  but  all  the  parts  must  have  been  in  one  and  the 
same  style.  But  there  wa.s  that  influx  of  the  Divine  Spirit 
that  did  most  certainly  guide  the  writers,  as  to  all  the  sub- 
stance of  what  was  to  be  written  and  recorded  by  them  ; 
which  did  attemper  itself  to  the  natural  genius  of  those  that 
were  made  use  of  as  the  penmen,  so  that  the  communica- 
tion of  the  Holy  Ghost,  received  by  such  and  such  men, 
of  such  and  such  a  constitution,  temper,  and  genius,  comes 
to  be  diversified  in  that  manner,  as  if  one  comes  to  pour 
a  quantity  of  water  into  such  and  such  a  particular  vessel, 
the  water  in  its  form  will  resemble  the  figure  of  the  vessel ; 
if  the  vessel  be  round,  the  water  falls  into  a  round  figure  ; 
if  the  vessel  be  square,  the  water  is  Ibrmed  into  that  figure 
unavoidably.  And  so  the  same  communication  of  the 
Holy  Ghost,  being  poured  into  such  a  vessel  as  this  or  that 
man  was,  comes  to  be  accordingly  diversified.  That  very 
communication  to  sucli  a  one  as  Isaiah,  for  instance,  re- 
ceives one  sort  of  figure  there,  and  a  communication  to 
such  a  one  as  Micah,  receives  another  figure  there  ;  when 
vet  all  these  communications  are  from  one  and  the  same 
Fountain,  and  serve  for  one  and  the  same  common  purpose. 
And  indeed,  upon  the  whole,  it  doth  appear,  that  the  great- 
ness of  the  way  of  speaking  it,  doih  so  suit  the  majesty  of 
God  as  nothing  could  do  more,  when  men  have  come  forth 
and  spoken  and  written  in  the  name  of  the  Lord;  and 
have  from  time  to  time  pronounced,  "  Thus  .saith  the 
Lord  ;"  and  when  they  have  been  directed  to  personate 
"I  am  the  Lord;  do  .so   and  so.  I  am  the  Lord;" 


God, 

this  is  so  becoming  the  greatness,  the  grandeur  of  the  Au- 
thor of  this  book,  that  it  is  not  a  supposable  thing  that 
there  should  be  any,  that  would  assume  the  confidence,  in 
reference  to  thing.s'of  this  nature,  to  take  upon  them  at  such 
a  rate  ;  that  is,  comparing  the  confidence  of  such  a  pre- 
tence with  the  matter  that  is  spoken  of;  and  nothing  is 
more  evident  than  that  tnis  is  agreeable  to  God  only,  or  to 
one  immediately  directed  by  God  only,  and  none  else. 
And  upon  what  was  noted  to  you  concerning  the  difference 
of  styles,  for  such  parts  of  this  book  wherein  God  is  repre- 


use  of  man,  it  is  evident  in  such  cases,  when  he  hath  ap- 
peared more  immediately  as  the  Author  of  what  was  said, 
nothing  beneath  God  can  be  supposed  to  have  .spoken  like 
him.  As  now  to  instance,  there  is  that  song  called  the 
.song  of  Moses  in  the  3'2nd  of  Deuteronomy ;  God  doth  give 
immediate  directions  to  publish  the  words  of  such  a  song 
to  this  people,  and  to  keep  it  as  a  record  among  them.  It 
seems  most  likely  that  every  word  there  was  dictated 
immediately  by  God  himself  And  who  did  ever  read  any 
thing  so  great  and  so  august  as  the  words  of  that  song 
are  i  And  so  when  we  find  God  immediately  speaking 
to  Job,  in  some  of  the  latter  chapters  of  that  book.  Who 
can  imitate  the  majesty  of  what  is  said  t  which  is  there 
spoken  unto  him,  when  God  speaketh  to  him  himself  out 
of  the  whirlwind.     And, 

(2.)  Consider  the  siiblimity  of  the  matter  :  How  mighty, 
great  things  are  contained  in  this  book !  As  in  that  Hosea 
viii.  12.  "  I  have  written  unto  them  the  great  things  of  my 
law."  To  take  such  a  summary  as  that,  I  Tim.  iii.  16. 
"  Without  controversy,  great  is  the  my.stery  of  godliness ; 
God  was  manifest  in  the  flesh,  justified  in  the  Spirit,  seen 
of  angels,  preached  unto  the  Gentiles,  believed  on  in  the 
world,  received  up  into  glory."  How  mighty  things  are 
these,  of  how  sublime  a  nature  I  And  these  make  the 
principal  contents  of  this  book.     And  then, 

(3.)  Do  but  consider  again,  the  comprehensiveness  of 
this  sacred  volume,  of  how  vast  extent  it  is.  And  what 
mind,  but  the  mind  of  God,  could  have  comprehended  and 
collected  together  so  great  a  variety  of  things  as  we  find  in 
this  book  "?  So  as  that  nothing  can  be  pretended  to  be 
wanting ;  not  one  thing  can  be  so  much  as  alleged  is 
wanting  that  is  requisite  to  be  put  into  such  a  book,  to 
serve  the  end  it  pretends  to  serve,  and  that  it  avows  itself 
to  be  designed  for.  Things  that  suit  all  states  of  men  from 
the  highest  to  the  lowest,  all  ages  and  each  sex.  Things 
we  have  that  make  up  the  system  of  what  we  are  to  believe, 
and  things  that  compose  and  make  up  the  system  of 
what  we  are  to  do,  and  what  makes  up  the  system  for  us 
of  what  we  are  to  desire.  Do  but  look  to  the  credcnda, 
and  the  agenda,  and  the  petenda  or  sperandu ;  where  we 
may  have  the  collected  digesta  of  the  one  kind  and  the 
other;  and  who  can  pretend  any  thing  lobe  wanting  here"? 
The  comprehensiveness  of  this  book  speaks  the  divinity  of 
it,  having  that  in  it  which  suits  every  case  and  every  pur- 
pose for  which  such  a  book  can  be  desirable,  or  can  be 
pretended  to  be  so.     And  then, 

(4.)  Consider  too,  its  correspondency  to  the  spirit  of 
man,  which  it  was  designed  to  rectify  and  set  right,  and  be 
a  measure  unto,  if  you  look  upon  the  spirit  of  man  under  a 
threefold  capacity.  That  is,  look  upon  it  as  merely  rational, 
or  look  upon  it  as  corrupt  and  depraved,  or  look  upon  it 
as  regenerate  and  renewed  ;  and  the  contents  of  this  book 
do  most  admirably  suit  it  every  way.  Look  upon  it  as 
merely  rational,  and  nothing  so  adequate  to  the  mind  and 
reason  of  a  man ;  so  as  that,  though  things  in  it  there  are 
indeed,  that  the  reason  of  man  could  not  have  found  out; 
there  is  nothing  in  it  which  the  reason  of  man  would  not 
approve,  being  represented  and  laid  before  it.  If  we  con- 
sider the  condition  of  man  as  corrupt,  what  delineations 
have  we  of  the  corrupt  frame  and  temper  of  the  spirit  of 
man  in  this  state  I  And  nothing,  to  me,  is  a  greater  argu- 
ment of  the  truth  of  our  religion  in  general,  than  to  find  such 
exact  descriptions  of  the  state  of  man,  suiting  the  temper 
in  which  he  is  now  to  be  found  upon  the  original  deprava- 
tion in  all  his  conditions  in  this  world.  So  that  ju.st  such  a 
thing  as  a  carnal  man  was,  and  was  represented  to  have 
been,  five  thousand  vears  ago,  just  such  a  one  he  is  now; 
all  the  imaginations" of  the  thoughts  of  the  heart  of  man 
are  evil,  and  continually  so.  And  when  God  looks  down 
from  heaven  upon  man,  to  understand  who  it  is  that  seeks 
after  Goil,  there  is  none  that  is  found  doing  good,  no  not 
one;  none  seeking  after  God;  for  that  good  nmst  be 
chiefly  meant:  as  if  all  the  world  did  agree  in  that  one 
common  sense,  to  sav  unto  God,  "  Depart  from  us,  we  de- 
sire not  the  knowledge  of  thy  ways  ;  let  not  God  molest 
or  disturb  us  in  our  course."  Just  so  is  the  degenerate 
spirit  and  temper  of  man  represented,  and  how  true  a  re- 
presentation is  it!  And  then  look  upon  the  spirit  of  man 
as  renewed,  and  how  lively  a  description  is  there  of  tht 


Lect.  IX. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


lOBI 


regenerate  man,  ihe  renewed  man !  just  so  desiring  after 
God,  the  living  God,  as  this  book  doth  express;  there  pla- 
cing its  sole  felicity  and  highest  delight,  there  reposing  its 
treasure,  there  placing  the  study  of  the  heart,  to  be  sincere 
and  upright  in  his  sight ;  who  but  God  could  have  made 
such  a  representation  of  man  !  And  Ihat  I  take  to  be  a 
further  consideration  which  shows  the  divinity  of  this 
book,  even  those  most  inimitable  characters  of  its  divine 
Author  that  are  most  conspicuous  to  every  discerning  eye. 
But  I  add, 

(5.)  The  wonderful  efficacy  this  word  hath  had  upon  the 
souls  of  men,  from  age  to  age.  It  hath  shown  itself  to  be 
"  the  power  of  God,  through  faith,  unto  salvation."  What 
multitudes  has  it  subdued  !  This  sword  of  the  Spirit,  and 
arrows  taken  from  hence,  how  "  sharp  have  they  been  in 
the  hearts  of  the  King's  enemies,"  by  which  multitudes 
have  been  thrown  down  and  made  subject !  what  conquests 
hath  it  made  1  Though  indeed  there  have  been  sad  dark 
intervals :  but  no  more  but  what  have  been  foretold  long 
ago,  wherein  the  progress  of  the  Christian  interest  and  re- 
ligion should  be  slow  and  little  ;  no  other  was  to  be  ex- 
pected, according  to  what  was  long  ago  foretold  of  But 
if  you  consider  the  vast  increases  tliat  were  within  the  first 
and  second  centuries,  so  that  .some  of  the  ancien:s  have 
taken  notice,  and  one  particularly,  hy  way  of  apolog)',  to 
the  emperor  that  then  was,  "  we  grow  so  numerous,"  (saith 
he,)  "  that  were  it  not  for  the  peaceableness  of  our  spirits 
and  principles,  you  could  not  subsist  in  opposition  to  us. 
It  were  easy  for  us  to  overturn  the  empire :  and  were  it 
po.ssible  for  us  to  retire  and  draw  from  the  world,  the  world 
would  wonder  at  its  own  emptiness."  And  Pliny  writing 
to  Trajan,  another  of  their  emperors,  tells  him,  that  rigor- 
ous and  severe  practices  against  the  Christians  were  now 
altogether  impracticable  and  might  be  dangerous  ;  for  he 
tells  him,  every  where  the  way  to  the  temples  was  over- 
grown with  grass,  and  there  were  none  to  buy  up  their 
sacrifices,  and  there  was  no  way  in  the  world  to  keep 
peace  in  the  empire,  but  to  be  very  benign  to  the  Christ- 
ians. And  he  did  procure,  by  that  epistle,  a  great  suspen- 
sion of  the  rage,  and  cessation  of  the  persecution,  that  was 
at  that  time.  And  then,  all  this  was  done,  not  by  the 
power  of  arms,  (as  the  Mahometan  religion  hath  spread  it- 
self in  the  world,)  but  only  by  the  power  of  this  very  word, 
the  doctrine  of  Christ;  whereby  it  appears  to  lie  "the 
wisdom  of  God  and  the  power  of  God."  I  have  discoursed 
to  you  at  large  before,  of  the  strong  and  irrelVa^abie  evi- 
dence that  is  given  to  the  truth  of  this  book  by  the  pro- 
phecies, and  by  the  miracles  we  find  recorded  in  it ;  the 
punctual  predictions  of  the  former,  and  the  obsignations 
given  to  divine  truth,  given  by  divine  power,  in  the  latter. 
But  this  seal,  set  upon  the  souls  of  men  by  the  sanctify- 
ing Spirit,  (whereof  this  word  hath  been  continually  the 
instrument,)  carries  to  seeing  and  discerning  persons  the 
greatest  evidence  imaginable  in  it.  It  was  the  saying  of 
Plato,  that  "  the  world  is  God's  epistle  to  men  ;  the  charac- 
ters of  his  invisible  power  and  goodness  being  .so  visible 
upon  it."  And  how  raised  would  his  thoughts  have  been, 
and  how  much  transported  would  he  have  been  beyond  the 
transport  in  which  he  was  on  this  occasion,  if  he  had  but 
known  and  viewed  this  divine  and  sacred  book !  But  then, 
to  find  it  again,  copied  out  and  transcribed  in  men's  hearts! 
"You  are,"  saith  the  apostle,  "the  epistle  of  Christ  minis- 
tered by  us,  written  not  with  ink,  but  with  the  Spirit  of 
the  living  God;  not  in  tables  of  stone,  but  in  the  fleshly 
tables  of  the  heart,"  2  Cor.  iii.  3.  What  a  demonstration 
is  here  of  the  Divine  Author  that  hath  made  work,  even 
by  his  word,  upon  the  hearts  and  souls  of  men  1  So  as  that 
Ihe  same  apostle  speaks  in  that,  2  Cor.  .xiii.  3.  "  Do  you 
seek  a  proof  of  Christ  speaking  in  me,  which  to  you- ward 
is  not  w^eak,  but  mighty  in  you  V  "  Examine  yourselves 
whether  ye  be  in  the  faith',"  "  Do  vou  seek  a  proof  of 
Christ  .speaking  by  me  1"  See  him  in  this  book,  and  look 
into  yourselves,  such  of  you  as  have  been  converted  and 
turned  by  my  ministry ;  see  if  you  be  not  Christ's  epistle. 
See  if  he  haih  not  written  out  the  greatest  and  most  neces- 
sary things  about  him  and  his  religion,  out  of  this  book 
into  your  own  hearts.     And  I  add, 

(6.)  That  the  high  complacency  that  the  best  men  take 
in  this  book,  must  needs  prove  it  to  be  divine  to  their  own 

■  Pre.ichp(i  Fcbman-20th,  1591. 


sense.  It  is  true,  that  there  wants  not  rational  evidence  to 
demonstrate  the  divine  authority  or  divinity  of  this  book, 
to  any  that  shall  at  leisure  impartially  consider  the  thing. 
But  it  is  a  far  more  lively  proof  that  any  one  hath  of  this 
in  himself  and  in  his  own  soul,  when  he  is  made  lo  taste, 
in  the  w-ord,  how  gracious  the  Lord  is,  when  he  hath  the 
pleasant  relish  of  it  in  his  own  spirit :  when  he  can  say  by 
his  own  experience,  "  Oh,  how  sweet  are  thy  words  to  my 
mouth,  yea  sweeter  than  honey  to  my  taste !"  when  it  is 
lo  him  a  recreation  to  retire  and  set  himself  to  think,  and 
consider,  and  study  upon  these  great  and  deep  things  of 
God;  when  once  he  comes  to  experience  this,  that  the  law 
of  God  is  his  delight,  and  that  therein  he  can  exercise  him- 
self night  and  day.  So  it  was,  when  much  le.ss  w-as  writ- 
ten of  this  book  than  what  we  now  have.  If  David  had 
seen  all  the  writings  of  the  New  Testament,  and  of  the  pro- 
phets that  succeeded  himself,  and  had  had  the  complete, 
entire  volume  in  his  hands  that  we  have,  with  what  trans- 
ports would  he  have  spoken  of  the  ravishing  pleasures  of 
this  book !  how  delectable  a  study  must  it  have  been  lo 
his  soul !  I  hope  (ihough  it  is  much  to  be  lamented  in- 
deed that  there  are  no  more)  there  are  many  at  this  day 
that  find  it  thus :  "  We  approve  it  ourselves,  in  our  own 
hearts;  this  mu,st  be,  this  cannot  but  be  the  divine  word, 
it  is  so  delectable,  so  refreshing  lo  our  souls."     And, 

(7.)  Lastly,  Take  this  by  way  of  addition,  Ihe  plain  and 
manifest  design  it  hath  lo  make  men  holy  and  good,  and 
consequently  to  make  them  ble.ssed  and  happy  at  length, 
proves  it  to  be  divine.  It  hath  manifestly  this  design,  and 
can  have  no  other.  This  is  a  thing  that  speaks  iiself  to 
every  conscience  of  man  Ihat  dolh  consider,  that  is,  that 
this  book  in  the  general  composure  of  it  hath  a  design  to 
make  men  good  and  holy ;  and  consequently  to  make 
them  blessed  and  happy;  and  can  have  no  other  design. 
Every  one  must  suppose  that  such  a  book  as  this  came 
not  by  chance  into  the  world  ;  if  not  by  chance,  then  it 
came  by  design  ;  and  if  it  came  by  design,  then  something 
or  other  must  be  designed  in  it.  It  doth  serve  this  end 
manifestly,  aims  at  this,  to  make  men  holy  and  pure,  and 
fit  them  for  heaven  and  a  blessed  eternity ;  and  it  hath  no 
other  design,  it  aims  at  nothing  else.  This  then  must  be 
of  God;  this  must  either  have  been  a  divine  revelation 
from  God  himself,  (as  it  avows  itself  to  be,)  or  it  must  be 
one  of  Ihe  most  horrid  forgeries  that  ever  was  contrived 
under  heaven,  ever  since  the  creation  of  the  world.  But  I 
would  appeal  to  any  niau's  conscience,  whether  it  is  likely 
any  one  would  be  guilty  of  .so  audacious  a  wickedness,  to 
entitle  the  holy  God  to  be  the  Author  of  an  imposture,  for 
no  other  end  than  to  make  men  holy  and  good  '>  would  men 
be  so  wicked  as  this,  for  no  other  end  but  to  make  the  world 
good"?  Their  own  fact  would  fly  in  their  faces.  Here  is  a 
design  to  make  the  world  holy  and  happy;  and  if  the 
world  were  thus,  as  this  book  would  make  it,  if  it  were 
suitable  to  it  and  the  contents  of  il,  if  there  were  that  love 
to  God  and  Christ  and  our  neighbours,  that  holiness,  that 
righteousness  upon  earth  that  are  expressed  in,  and  de- 
signed to  be  promoted  by,  this  book,  what  a  blessed  world 
were  this!  The  very  image  and  idea  of  heaven  itself  But 
to  think  that  men  should  be  guilty  of  the  greatest  wicked- 
ness that  ever  was  done  under  the  sun,  with  so  good  a 
design,  is  the  most  inconsistent  and  unimaginable  thing 
that  can  be. 

These  considerations,  superadded  to  what  was  largely 
.spoken  to  before,  I  reckon  will  prove  the  matter  out  of 
doubt,  (with  all  that  impartially  consider  and  weigh  things,) 
that  these  Scriptures  are  of  divine  authority. 


LECTURE    X.* 

That  which  we  have  further  yet  to  do  upon  this  subject, 
is  only  to  say  somewhat  by  way  of  answer  to  an  objection 
or  two ;  and  then  to  conclude  and  shut  up  all  in  some 
use. 

Objection  I.  Some  such  thought  may  possibly  arise  m 
the  minds  of  some,  that  if  these  hooks  be  indeed  of  divine 
revelation  in  order  to  the  salvation  of  souls,  as  you  have 


loes 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


PartL 


heard  they  are,  it  may  seem  strange  that  they  have  been 
confined  to  so  little  a  part  of  the  world,  to  so  small  a  por- 
tion oC  mankind.  As  lor  the  books  of  the  Old  Testament, 
while  they  only  were  in  being,  that  they  should  be  shut  up 
in  so  narrow  limits  as  Palestine,  a  very  little,  inconsidera- 
ble spot,  compared  with  the  rest  of  the  world.  In  Judah, 
it  was  said,  God  was  known,  as  being  unknown  to  the  rest 
of  the  world.  Psalm  Ixxvi.  1.  And  he  gave  his  word  to 
Jacob,  and  his  statutes  and  judgments  to  Israel;  and  did 
not  so  to  any  nation.  Psalm  cxlvii.  19,  20.  To  the  Jews 
were  committed  the  oracles  of  God,  as  the  apostle  speaks, 
Rom.  iii.  3.  And  afterwards,  when  Christianity  came,  in 
the  fulness  of  time,  to  obtain  in  the  world,  how  little  a 
way,  in  comparison,  did  the  Christian  records  reach,  or 
have  reached  hitherto!  According  to  common  computa- 
tion, the  world  being  divided  into  thirty  parts,  nineteen  do 
yet  remain  totally  paganish  in  the  grossest  sense,  and  the 
other  eleven  between  Mahometans  and  Christians,  and  not 
above  a  sixth  part  of  the  world  that  are  so  much  asChrist- 
ians  in  name,  and  of  them  how  great  a  part  have  the  Bible 
reserved  and  locked  up  from  them,  they  not  being  permit- 
ted the  use  and  knowledge  of  it !  All  this  may  seem  very 
strange,  if  we  consider  these  Scriptures  as  a  divine  reve- 
lation purposely  vouch.safed  in  order  to  the  salvation  of  the 
souls  of  men. 

Why  in  reference  to  this  I  shall  offer  you  some  conside- 
rations that  I  hope  may  not  be  unuseful.     As, 

1.  Suppose  that  there  had  been  no  saving  design  at  all 
set  on  foot  in  reference  to  the  apostate  sons  of  men,  but  that 
they  had  been  left  under  the  same  remediless  condition 
with  the  apostate  angels,  what  wrong  had  there  been  done  1 
who  could  have  had  whereof  to  accuse  the  righteous  Lord 
and  sovereign  Ruler  of  all  this  world  1  Why  might  not 
he  have  left  all  to  sink  without  remedy  or  hope,  into  ,so 
deserved,  yea,  and  a  self-procured  ruin  ?  It  is  therefore 
apparently  not  a  matter  of  right,  but  of  free  favour,  if  God 
afford  any  apt  and  suitable  means  in  order  to  the  saving 
of  any.  And  what  is  not  matter  of  right  may  surely  be 
withheld  without  wrong,     But, 

2.  When  upon  the  fall  of  Adam  it  pleased  God  so  gra- 
ciously to  reveal  to  him  his  saving  design  and  the  means 
of  it  by  that  eminent  seed  of  the  woman,  whereof  (though 
those  words  do  carry  but  an  obscure  intimation,  yet)  un- 
doubtedly, he  did  not  leave  Adam  ignorant  of  the  meaning 
and  intendment  of  them.  And  it  is  as  little  to  be  doubted 
but  that  Adam  did  transmit  the  knowledge  of  what  he 
knew  him.self,  in  so  important  a  matter,  to  his  more  imme- 
diate posterity.  If  then  they  had  not  been  wanting  to  them- 
selves and  their  posterity,  it  must  neces.sarily  have  been, 
that  there  would  have  been  some  sufficient  knowledge  of  a 
Saviour  diffused  all  the  world  over,  wheresoever  his  pos- 
terity had  spread  itself.  But  if  men  have  herein  been  want- 
ing to  themselves,  is  the  holy  merciful  God  to  be  charged 
with  this  1  If  some  very  bountiful  person  should  confer 
some  great  estate,  and  settle  it  upon  some  particular  family, 
and  they  embezzle  and  lose  it,  is  this  to  be  charged  upon 
the  bountiful  benefactor  "!     And  again, 

3.  Men  did  not  only  by  their  voluntary  neglect  lose  the 
notices  that  were  first  thus  given  to  Adam,  concerning  a 
Saviour,  but  they  lost  the  very  notions  of  God  him.self.  So 
that  by  their  own  negligence  and  malignity,  they  gradually 
and  universally  sunk  even  into  the  grossest  idolatry;  and 
so  by  this  m.eans,  not  only  lost  the  opportunity  that  they 
had  of  knowing  somewhat  how  man  might  have  been  saved 
out  of  his  lost  and  lapsed  estate,  but  they  provoked  Divine 
displeasure  against  them  in  the  highest  degree.  And  so 
their  negligence  herein  is  not  only  the  natural  means  of 
their  being  without  such  knowledge  as  they  otherwise 
would  have  had,  but  the  provoking  cause  of  God's  desert- 
ing the  world  in  so  great  a  measure,  and  so  generally,  as 
he  hath  deserted  it.  And  thus  doth  the  apostle  plainly  stale 
the  case,  that  because  they  have  not  been  true  to  that  light 
that  was  natural  and  common  to  them,  did  not  follow  the 
conduct,  even  of  the  notices  of  God  that  they  had,  there- 
fore they  have  been  abandoned  and  given  up:  "  The  wrath 
of  God  hath  been  revealed  from  heaven  against  the  ungod- 
liness and  unrighteousness  of  men  who  hold  the  truth  in 
unrighteousness."  What  truth  was  that"!  or  what  men  were 
these  1  It  was  natural  truth,  the  natural  knowledge  of  God, 
that  men  had  as  men ;  and  this  was  the  pagan  world  that  | 


was  here  chiefly  spoken  of.  And  for  that  very  reason,  be- 
cau.se  that  which  was  to  be  known  of  God  in  them  was  so 
manifest  to  them,  even  the  invisible  things  of  God  from  the 
creation  of  the  world,  his  eternal  power  and  Godhead, 
sufficiently  to  leave  them  without  excuse  ;  yet  (as  it  after 
follow.s)  they  liking  not  to  retain  God  in  their  knowledge, 
therefore  he  gave  them  up ;  as  we  see,  Rom.  i.  18,  28. 
Here  is  nothing  but  Nemesis,  just  jmnishmtnt,  and  so  no 
cause  at  all  to  complain  of  any  injury  done  to  men.    But, 

4.  When  yet  it  pleased  God,  in  order  to  the  revival  ot 
the  lost  state  of  religion  in  the  world,  to  form  a  peculiar 
people  to  himself,  and  there  to  set  up  an  eminent  light  (as 
it  were)  upon  a  candlestick,  to  vouchsafe  an  express  reve- 
lation of  himself  to  that  people,  and  to  commit  to  them 
his  oracles,  Ihey  were  so  committed  to  them,  not  to  be  con- 
fined and  hid,  hut  preserved  and  kept ;  and  that  thence, 
light  might  be  transmitted  all  round  about,  which  accord- 
ingly must  of  course  (if  men  had  not  been  wanting  to  them- 
selves^ have  spread  further  and  further.  It  was  not  from 
any  divine  appointment,  but  from  the  ill  spirit  that  ruled 
amongst  that  ill  people,  and  from  the  prejudice  and  negli- 
gence of  their  neighbours,  that  the  light  they  had  did  not 
spread  and  extend  further  and  further,  and  still  further  and 
further,  to  circulate  from  nafion  to  nation.  It  proceeded 
(I  say)  from  the  ill  spirit  that  was  among  the  Jews,  who  did 
envy  to  the  rest  of  the  world  the  knowledge  of  God,  which 
now,  for  the  present,  was  peculiar  to  them;  and  to  the 
negligence  and  prejudice  of  the  rest,  that  they  looked  after 
no  such  things.  Of  that  ill  spirit  that  ruled  among  the 
Jews,  that  is  a  sad  instance,  (which  1  have  upon  some  other 
occasion  told  you  of,)  that  when  there  was  one  translation 
of  the  Old  Testament  by  the  seventy  elders,  enjoined  to  be 
made  by  Ptolemy,  and  they  could  not  tell  how  to  hinder  it, 
they  appointed  a  solemn  fast  universally  wherever  they  had 
any  thing  at  all  to  do,  to  lament  that  the  knowledge  of  God 
should  be  so  diffused  amongst  others ;  and  go  beyond  their 
own  bounds.  Wherein,  as  they  were  guilty,  no  doubt,  so 
the  rest  of  the  world  were  accessary  too,  by  their  negli- 
gence and  disaffection  to  the  true  knowledge  of  God,  to 
their  own  continuing  ignorance.    And  further, 

5.  That  when  the  Christian  records,  the  books  of  the 
New  Testament,  came  to  be  added  to  those  of  the  Old,  how 
should  it  come  to  pass  but  only  through  the  general  ill 
temper  of  men,  that  Christian  knowledge  might  not  be  as 
far  extended  as  commerce  was  between  nation  and  nation, 
kingdom  and  kingdom  1  Why  might  not  that  commodity 
have  been  carried  as  far  as  gold  and  silver  and  precious 
stones'!  the  price  whereof  is  far  above  all  these,  "more 
precious  than  rubies,"  or  thousands  of  gold  and  silver. 
And  (as  I  told  you  formerly)  it  was  never  to  be  expected 
God  should  do  that  by  extraordinary  means,  that  might 
have  been  done  by  ordinary.  And  this  being  the  case,  it  is 
little  to  be  expected  that  God  (when  men  might  so  easily 
have  transmitted  such  notices  from  nation  to  nation,  and 
those  that  were  of  a  greater  distance,  and  might  have 
heard  more  obscurely,  of  such  and  such  things,  might  have 
inquired  and  sent  and  laboured  to  inform  themselves) 
should  give  remedy  to  such  an  evil  as  this,  by  an  extraor- 
dinary cour.se  ;  and  when  in  an  ordinary  way  such  know- 
ledge might  have  been  conveyed  from  country  to  country, 
he  should  have  sent  an  angel  from  kingdom  to  kingdom, 
and  from  nation  to  nation,  to  carry  them  Bibles.  It  might 
have  been  as  well  expected  that,  in  Christian  countries, 
where  the  Bible  is  come,  but  a  great  many  persons  being 
illiterate,  and  can  make  no  use  of  it,  an  angel  should  be 
sent  from  house  to  house  to  teach  their  children  to  read. 
Again, 

6.  Where  there  hath  been  both  a  loss  of  that  Christian 
knowledge  that  once  did  obtain,  and  those  very  records  do 
(it  may  be)  cease  from  some  parts  of  the  world  where  they 
have  been,  this  is  still  to  he  imputed  to  the  same  cause, 
the  carelessness  and  negligence  of  men  about  their  own 
concernments,  even  about  their  greatest  concernments,  as 
we  are  told.  It  is  true,  that  of  latter  days,  in  some  parts 
of  the  world,  where  there  have  been  thirty  Christians  for 
one  pagan,  there  are  now  nearly  thirty  Mahometans  for  one 
Christian.  Whence  is  this,  but  from  the  wilful  degeneracy 
and  revolt  of  those,  amongst  whom  the  Christian  name  was 
sometime  professed  1  It  would  not  have  been  imposed 
upon  any,  whether  they  would  or  no,  to  forego  their  religion. 


Lect.  X. 


THE  DIVINE  AUTHORITY  OF  THE  SCRIPTURES. 


1083 


and  to  let  these  sacred  records  cease  from  among  them, 
and  substitute  a  fetid,  fulsome,  ridiculous  Alcoran  in  the 
room  of  them.  We  are  not  to  charge  upon  God  these 
gross  negligences  and  wickednesses  of  men.    And  again, 

7.  Where  these  holy  biioks  are  shut  up  from  people, 
{as  they  are  generally  in  the  Romish  church,)  to  what  is 
that  to  be  imputed,  but  to  their  own  carelessness  and  indU- 
ferency  and  coldness  in  the  concerns  of  their  own  souls 
and  of  the  future  state  1  This  is  a  punishment,  a  just  pu- 
nishment upon  stupid  besotted  princes  and  people,  that 
they  would  be  so  imposed  upon ;  so  absurdly  and  without 
pretence;  that  their  priests  must  lock  up  all  from  them, 
that  so  they  might  have  the  leading  of  them,  the  blind 
leading  the  blind  into  the  ditch.  We  are  to  consider  a 
penal  hand  in  this,  as  is  expressed,  2  Thess.  ii.  11.  that 
where  the  truth  is  not  received  in  the  love  of  it,  there  God, 
m  judgment,  should  "send  strong  delusions  that  they  should 
believe  a  lie,  that  they  all  might  be  damned."  This  is 
righteous  and  holy  displeasure,  and  the  act  and  effort  of 
punitive  justice  for  very  gross  and  most  provoking  wick- 
edness, that  a  greater  value  haih  not  been  had  and  ex- 
pressed of  things  so  sacred,  so  precious,  and  of  such  con- 
cernment to  men's  souls;  that  the  greater  part  of  the 
Christian  world  should  suffer  itself  to  be  so  grossly  im- 
posed upon,  and  cheated  out  of  the  very  things  wherein 
their  very  salvation  is  concerned.  Their  wickedness  in 
this,  did  pimish  itself.  And  God  hath  most  righteously 
permitted  it  to  be  so.    And  then, 

8.  That  according  to  human  measures,  and  even  amongst 
ourselves,  the  government  is  not  concerned  when  laws  are 
made,  to  provide  that  every  particular  person  should  have 
the  particular  knowledge  of  them.  Such  laws  as  are  of 
common  concernment  men  are  obliged,  under  penalties,  to 
observe;  they  are  to  look  after  them  themselves.  The  go- 
vernment is  not  to  take  care  that  every  particular  person, 
or  family,  or  parish,  or  town,  or  country  hath  this  or  that 
particular  act  of  parliament  sent  to  them,  or  a  statute  book 
lodged  in  every  such  place.  That  is  not  their  care,  hut  it 
is  expected,  people  should  so  far  concern  themselves  and 
mind  their  interests  as  to  acquaint  themselves  with  things, 
upon  which  the  safety  of  their  lives  as  well  as  the  com- 
mon peace  doth  depend.     And  yet  further, 

9.  Where  ignorance  of  those  great  things  that  are  con- 
tained in  the  Holy  Scriptures  is  altogether  invincible  ;  and 
where  it  was  impossiole,  in  a  natural  way,  that  such  know- 
ledge should  come,  undoubtedly  God  will  deal  with  men 
accordingly.  He  will  only  proceed  with  them  according 
to  that  light  they  had;  he  will  never  punish  them  for  not 
having  that  light  which  they  never  had,  nor  could  have. 
"  As  many  as  sin  without  the  law  shall  perish  without  the 
law;  and  as  many  as  have  sinned  with  the  law  shall  pe- 
rish by  the  law:"  as  Rom.  ii.  12.     And, 

10.  In  the  last  place,  if  any  such  were  any  where  to  be 
found  that  did  to  Iheir  utmost  improve  the  light  and 
means  of  knowledge  which  they  had,  (supposing  them 
never  to  have  had  what  we  have  from  these  holy  writings,) 
we  do  not  know  what  God  would  have  done  for  their  fur- 
ther help  in  that  case.  But  I  doubt  instances  will  not  be 
found  of  such  as  have  improved  the  light  they  had  to  tlie 
uttermost.  How  far  we  are  from  improving  as  we  should 
and  might,  that  greater  light  which  we  have  !  But  God 
hath  his  ways  open  to  him.  We  do  not  know  how  he  did 
convey  light  of  old  to  those  that  had  it  before  the  Scrip- 
tures were  written  :  how  Job  came  by  his  knowledge,  and 
how  his  friends  came  by  theirs,  we  do  not  know.  But 
this  is  undoubtedly  the  ordinary,  stated  means  of  know- 
ledge where  it  is  vouchsafed  ;  where  God  doth  afford  it. 
If  God  doth  not  afford  it,  he  proceeds  then  by  other  mea- 
sures of  his  own  which  we  know  nothing  of  But  cer- 
tainly he  will  always  walk  punctually  according  to  that 
rule,  that  "  whosoever  hath,  to  them  shall  be  given,  and 
they  shall  have  more  abundantly ;"  that  is,  whosoever 
hath  so  as  to  improve  what  he  hath,  that  useth  and  enjoys 
what  he  halh,  and  God  is  pleased  to  trust  him  with,  God 
will  never  be  wanting  to  such.  He  will  ahvays  be  before- 
hand with  them,  as  he  is  never  behind-hand  with  any,  ac- 
cording to  that  known  and  generally  approved  saying  of 
that  ancient :  Homini  facienti quod  in  se  est,  Pcus  nnn  dfcd : 
God  is  never  wanting  to  them  that-  do  improve  what  thci/  pos- 
sess.   Though  he  owes  them  nothing,  and  whatsoever  he 


doth  for  them  is  of  grace,  he  is  never  wanting  to  those 
that  with  serious  diligence  trade  with  and  improve  their 
present  talents.  And  I  think  more  needs  not  be  said  to 
that  objection. 

Objection  2.  And  it  is  of  less  concernment,  what  might 
be  further  objected  in  the  second  place.  That  is,  it  may 
seem  somewhat  more  desirable  (at  least)  that  these  Scrip- 
tures had  contained  things  that  are  of  necessity  tosalvation 
in  a  more  distinct  method,  that  we  might  have  had  (as  it 
were)  all  the  several  heads  belonging  to  religion,  reduced 
as  in  a  common  place  book,  to  such  and  such  distinct  to- 
pics, that  every  one  might  know  whither  to  go  presently  for 
all  things  that  do  belong  to  such  and  such  a  head.     But, 

1.  I  answer;  It  is  enough  to  those  that  consider  thing:s 
modestly,  and  with  that  subjection  and  resignation  of  spi- 
rit that  we  ought  to  have,  to  take  notice  only  that  God  hath 
thought  another  course  fitter.  And  that  is  surely  best 
which  he  thinks  best.  So  submissive  and  resigned  ought 
our  minds  and  understandings  to  be  to  the  Divine  mind. 
But, 

2.  Supposing  the  most  accurate  method  that  could  be 
imagined  were  used  in  all  things,  as  was  suggested,  yet 
however,  there  would  have  been  a  continual  use  and  need 
of  a  stated  office,  to  be  continued  through  all  the  succes- 
sions of  time,  purposely  for  the  explaining  and  for  the 
enforcing  of  things  upon  the  dull  and  sluggish  minds  of 
men.  The  state  of  this  apostate  world  doth  most  mani- 
festly require  it,  yea  and  even  with  the  best,  those  that  are 
upon  recovery,  who  are  in  some  measure  restored  out  of 
the  common  apostacy,  they  do  still  need  to  be  continually 
administered  unto.  And  that  being  supposed,  it  is  the  bu- 
siness of  them  who  are  invested  with  such  an  office,  to  be 
continually  searching  for  others,  and  labouring  diligently 
to  explain  things  to  them,  and  to  lay  things  together,  and 
to  apply  them  to  particular  uses  and  purposes  as  the  va- 
riety of  cases  should  need  and  require.  And  to  add  no 
more, 

3.  Whereas  the  bounty  and  goodness  of  God  hath  pro- 
vided for  the  inhabitants  of  this  earth,  that  the  bowels  of 
it  should  be  replenished  with  things  of  very  great  useful- 
ness and  very  great  value,  as  gold,  silver,  precious  stones, 
and  the  like,  that  are  dug  out  of  the  earth,  it  might  as  rea- 
sonably be  said,  Why  did  not  God  so  order  the  matter, 
that  upon  turning  up'of  the  earth,  one  might  have  found 
vessels  of  gold,  iiagons  and  dishes  of  silver,  ready  made 
and  formed  1  and  why  have  we  not  our  rubies  and  dia- 
monds ready  cut  and  polished,  as  they  are  taken  out  of  the 
earth !  These  Scriptures  do  contain  all  needful  truths  in 
the  ore,  from  whence  they  are  to  be  beaten  out.  And 
what  1  is  nothing  to  be  left  to  the  industry  and  diligence 
of  those  that  are  to  be  employed  here  a  life-time,  in  refer- 
ence to  the  concernments  of  their  salvation  and  the  affairs 
of  another  world  %  must  every  one  expect  that  food  of 
this  kind  should  drop  into  his  mouth  when,  even  in  refer- 
ence to  the  support  of  this  perishing  life,  it  seemed  a  just 
and  equal  law  to  the  universal  Lawgiver,  that  he  that 
would  not  labour  should  not  eat  1 

And  therefore,  now  to  make  some  brief  Use  of  what 
hath  been  said  upon  this  subject.  It  may  be  improved  se- 
veral ways. 

1.  It  may  very  reasonably  put  us  upon  reflection,  what 
our  temper  and  what  our  practice  hath  been  and  is,  in  re- 
ference to  these  sacred  writings.     And, 

(1.)  Let  us  reflect,  and  bethink  ourselves  :  Are  they  used, 
are  tliey  perused,  as  so  sacred,  so  important,  and  necessary 
things  io  require  to  be  1  Pray  let  us  reflect.  Are  they  much 
in  our  hands  in  our  closets  1  do  we  lay  it  as  a  charge  upon 
ourselves  to  search  the  Scriptures'!  You  see  it  is  given  as 
a  charge  by  our  Lord  himself,  "  Search  the  Scriptures,  for 
in  them  ye  think  ye  have  eternal  life,"  John  v.  39.  Is  the 
reading  of  them  in  our  families  a  common  practice  1  You 
do  best  know.  There  is  such  a  thing  as  family  instruction 
charged  upon  family  masters.  They  are  to  be  accountable 
for  those  under  iheircharge  in  this  very  thing.  And  cer- 
tainly they  that  do  hut  use  a  very  ordinary  understanding, 
would  soon  and  easily  apprehend,  that  I  who  am  to  main- 
tain the  lives  of  so  many  persons  in  my  family  under  my 
care,  by  providing  food  for  them  for  their  natural  lives,  that 
I  who  am  not  to  sutler  a  child  or  a  servant  to  starve  imder 
my  roof,  must  not  surely  let  their  souls  starve :  I  mustnot 


i<m 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  1, 


let  the  necessary  means  of  spiritual  and  eternal  life  be 
withheld  from  them.  Let  it  be  considered,  Is  suchaoonrse 
kept  up^  If  there  mu>t  be  family  instruction,  this  word 
must  be  the  ground  of  il,  u  must  be  all  fetched  from  hence. 
And  how  sad,  how  unaccountable  a  case  is  if,  when  it  shall 
be  more  ordinary  and  familiar  to  have  a  news-book  (not 
to  say  a  play-book)  in  men's  hands,  and  under  their  eye, 
than  this  holy  book  I     But  we  are  to  inquire  too, 

(2.)  Not  only  concerning  the  reading  and  perusing  of 
these  writings,  but  concerning  the  gust,  the  savour  and  re- 
lish wherewith  we  do  it.  With  what  complacency  do  we 
look  into  and  resolve  in  our  hearts  those  great  and  deep 
things  of  God  that  are  contained  and  unfolded  to  us  in  this 
book  ■?  I  would  fain  know,  who  of  us  can  assign  a  rea.son 
why  David  should  have  a  pleasanter  relish  of  the  word  of 
God  than  wel  Is  it  not  of  as  great  importance  to  us,  as  it 
could  have  been  to  any  saint  heretofore,  to  take  these  sacred 
truths  and  doctrines  that  are  contained  in  this  book  for  our 
meat  and  drink  1  "  I  found  thy  words  and  did  eat  them," 
saiih  the  prophet,  "and  they  were  to  me  the  joy  and  re- 
joicing of  my  heart."  We  have  it  given  us  eis  the  common 
character  of  a  good  man,  a  fearer  of  the  Lord,  of  old,  that 
the  law  of  God  was  liis  delight,  and  therein  he  did  medi- 
tate day  and  night,  Psal.  i.  2.  Let  us  but  consider,  if  there 
be  a  failure  and  decay  generally  among  us  as  to  one  thing, 
that  is,  the  want  of  a  savouring  and  relishing  the  word  of 
God,  the  things  contained  in  the  sacred  writings,  whether 
there  be  not  a  matter  of  threatening  abode  and  import  to 
us  in  it;  for  then  all  our  religion  is  proportionably  languish- 
ing, and  the  languishment  of  it  is  a  continual  tendency  to 
its  being  lo.st,  and  continual  sickness  and  languishing  is  a 
tendency  to  death ;  and  in  such  reflections  as  these,  we 
should  compare  present  time  with  former  time,  so  far  as 
it  any  way  comes  within  the  compass  of  our  knowledge, 
either  of  what  we  could  either  of  us  have  observed  our- 
selves, or  what  is  recorded  to  us  by  others.  Sure  the  time 
was,  that  the  word  of  God  hath  been  a  thing  of  much 
higher  esteem  (I  doubt)  than  at  present.  I  am  very  apt  to 
think,  and  do  pretty  certainly  know,  that  the  reading  of 
the  Bible  in  London  was  a  much  more  common  usage  than 
now  it  is  in  families  and  closets.  And  truly,  if  there  be 
symptoms  of  decay  upon  us  in  respect  of  so  very  impor- 
tant a  thing  as  this  is,  it  looks  very  threateningly  :  we  may 
be  sure  if  our  esteem  grow  less  of  this  book,  God's  esteem 
doth  not  grow  less  of  it :  he  doth  not  measure  by  us  :  and 
if  he  have  the  same  estimate  and  value  for  it  that  ever  he 
had,  we  may  fear  that  he  will  sometime  or  other  (and  we 
know  not  how  soon)  very  terribly  vindicate  the  neglect, 
contempt,  and  disregard  of  these  sacred  records.  If  he 
do  come  to  plead  his  own  cause,  in  this  regard,  with  an 
untoward  generation,  I  fear  it  will  be  a  very  terrible  day : 
I  know  not  who  will  live  when  God  doth  this.    But, 

2.  This  should  c.rAort  us  to  several  things.    As, 

(1.)  That  we  do  with  serious  gratitude  acknowledge 
and  adore  the  goodness  of  God,  in  intrusting  us  with  such 
a  treasure  as  these  Oracles  of  his  are.  I  am  afraid  this  is 
a  thing  wherein  there  is  a  very  general  neglect  and  de- 
fect. We  do  not  often  enough  put  it  into  our  express 
thanksgivings,  that  God  hath  vouchsafed  the  great  bless- 
ing of  a  Bible  among  us.  I  doubt  we  do  not  explicitly 
enough  take  notice  of  this,  as  a  matter  of  gratitude  to 
God,  nor  ,so  often  as  we  should,  that  he  hath  put  this  book 
into  our  hands.     And, 

(2.)  It  should  exhort  us  to  more  frequent  and  diligent 
reading  of  the  Scriptures.  For  what  have  we  them  for"? 
And  indeed  we  do  but  mock  God  when  we  give  thanks 
for  them,  if  we  use  them  not.  It  should  be  more  a  busi- 
ness with  us  ;  time  should  be  chosen  and  reserved  for  it 
on  purpose.  We  should  contrive  how  to  spare  time  from 
our  common  affairs  for  the  perusal  of  this  book.  I  am 
afraid  that  partly  between  the  over-much  business  of  the 
shop  and  the  exchansre,  and  partly  through  the  no  busi- 
ness of  the  coffee-house  and  tavern,  little  or  no  time  is  al- 
lowed for  this  important  work,  the  reading  and  perusing 
diligently  these  holy  writings. 

(3.)  And  we  should  be  exhorted  next,  to  endeavour  to 
get  them  written  over  again  in  our  hearts:  that  this  word 
may  be  to  us  an  ingrafted  word :  that  we  may  have  this 
word  of  Christ  dwelling  richly  in  us:  that  we  may  be  the 
epistles  of  Christ,  written  not  with  ink  on  paper,  but  with 


the  Spirit  of  the  living  God  on  the  fleshly  tables  of  our 
hearts:  otherwise  this  word  cannot  but  be  a  witness  against 
us.  If  there  be  not  a  correspondent  word  within,  if  there 
be  not  an  internal  correspondent  word,  the  external  word 
must  be  a  standing  witness  against  the  frame  of  our  spi- 
rits and  against  our  habitual  inclination.  We  then  have 
the  word  of  Christ  dwelling  richly  in  us,  when  it  trans- 
forms and  changes  us,  and  when  we  are  like  it,  when  there 
is  something  wiihin  us  answerable  to  it,  as  face  answers 
to  face  in  the  water.     And, 

(4.)  It  ought,  in  order  to  this,  further  to  exhort  us  to 
endeavour  distinctly  to  understand  it ;  especially  in  those 
great  things  that  do  concern  the  vitals  and  essentials  of 
religion.  And  this  knowledge  will  be  easy  to  them  that 
concern  themselves  to  understand.  Wisdom  is  easy  to  him 
that  hath  understanding,  that  is,  that  sets  his  mind  to  un- 
derstand, that  doth  aim  at  understanding.  It  must  be  a 
design  driven  and  pursued  accordingly,  that  we  may  get 
our  minds  enriched  with  that  knowledge  that  is  wrapt  up 
in  these  holy  writings.  And  we  have  greater  advantages 
in  order  to  it,  yea  much  greater,  than  our  forefathers  have 
had,  though  they  have  expressed  that  love  to  this  book, 
which  I  am  afraid  is  too  little  common  in  our  time.  How 
dear  was  a  leaf  of  the  Bible  to  some  of  the  poor  suffering 
martyrs !  But,  I  say,  we  have  much  greater  advantage  to 
help  us  to  a  distinct  understanding  of  it.  How  many  very 
useful  commentaries  upon  the  Bible  are  there  published 
among  us  in  the  English  tongue,  which  were  not  in  the 
former  time  1  As  "particularly  the  Dutch  annotations, 
and  Diodati's  annotations,  and  those  that  are  called  the 
A.ssembly's  annotations  and  Mr.  Poole's,  in  two  volumes, 
and  that  lesser  and  very  useful  one  of  Mr.  Clarke,  single. 
So  that  they  must  owe  it  to  their  own  great  neglect  and 
unconcernedness,  whoare  not  furnished  with  help  at  hand 
whereby  they  may  in  some  measure  understand  the  Bible 
distinctly  as  they  read  it,  and  know  how  to  refer  things  to 
their  use  from  day  to  day  as  they  go  on  in  that  course. 
And  then, 

(5.)  Lastly,  apply  it  to  the  several  uses  it  was  written 
for  and  was  designed  to  serve.  You  see  here  in  the  con- 
text, what  uses  it  was  intended  to  serve,  and  it  is  said  to 
he  profitable  for  :  "  All  Scripture  is  given  by  inspiration 
of  God,  and  is  profitable  lor  doctrine,  for  reproof,  for  cor- 
rection, for  instruction  in  righteousness :"  use  it  to  these 
several  purposes,  as  the  case  doth  from  time  to  time  re- 
quire. And  we  may  add  hereunto,  what  we  find  in  another 
place,  (Rom.  xv.  4.)  that  the  things  that  were  written,  were 
written  for  our  learning,  that  we  through  patience  and 
comfort  of  the  Scriptures  might  have  hope.  Oh!  how 
many  a  sweet  cordial  is  there  in  this  book!  Certainly  they 
cannot  be  in  an  uncomfortable  slate,  without  a  fault,  that 
have  such  matter  of  consolation  just  at  hand,  and  take  no 
notice  of  it.  They  that  go  from  day  to  day  in  darkness, 
and  complain  of  their  own  doubts  and  fears;  and  will  not 
be  at  the  pains  to  consider  what  there  is  in  this  book  suit- 
able to  the  stale  of  their  case,  and  which  by  faithful  appli- 
cation would  undoubtedly  in  time  satisfy  all  unreasonable 
doubts,  and  dismiss  all  causeless  fears  and  make  them  va- 
nish, must  needs  be  wanting  to  their  own  comfort  and 
peace.  It  is  in  that  respect  a  light,  not  only  upon  account 
of  its  instructiveness,  but  upon  account  of  the  pleasant- 
ness and  consolations  thereof.  The  Scriptures  were  writ- 
ten that  we  through  patience  and  comfort  of  them  might 
have  hope.  We  that  are  following  the  conduct  of  God,  and 
the  ducture  of  that  light  which  shines  in  this  sacred  word 
of  his,  towards  an  eternal  state  of  glory,  with  what  erect 
and  raised  hearts,  with  hearts  howlifted  up  in  the  ways  of 
God,  should  we  hold  on  our  course,  as  the  redeemed  ones 
of  him,  having  that  life  and  immortality  in  view  which 
are  brought  to  light  before  our  eyes  in  this  Gospel. 

And  a  little  to  enforce  all  this^  it  may  not  be  altogether 
useless,  nay,  I  think  it  may  be  worth  our  while  to  tell  you 
a  short  passage  which  was  not  long  ago  told  me  by  a  per- 
son, (whose  name  is  well  known  in  London,  and  I  hope 
savory  in  it  vet,  Doctor  Thomas  Goodwin,)  at  such  time  as 
he  was  president  of  Magdalen  college  in  Oxford  :  there  I 
had  the  pa.ssage  from  him.  He  told  me  that  being  himself 
in  the  lime  of  his  youth  a  student  at  Cambridge,  and 
having  heard  much  of  Mr.  Rogers  of  Dedham  in  Essex, 
purposely  he  took  a  journey  from  Cambridge  to  Dedham, 


Lect.  XI. 


THE  UNITY  OP  THE  GODHEAD. 


1085 


to  hear  him  preach  on  his  lecture  day,  a  lecture  then  so 
strangely  thronged  and  frequented,  that  to  those  that  came 
not  very  early  there  was  no  possibility  of  getting  room  in 
that  very  spacious  large  church.  Mr.  Rogers  was  (as  he 
(old  me)  at  that  time  he  heard  him,  on  the  subject  of  dis- 
course which  hath  been  for  some  time  the  subject  of  mine, 
the  Scriptures.  And  in  that  sermon  he  falls  into  an  ex- 
postulation with  the  people  about  their  neglect  of  the  Bible: 
(I  am  afraid  it  is  more  neglected  in  our  days:)  he  per- 
sonates God  to  the  people,  telling  them,  "  Well,  I  have 
trusted  you  so  long  with  my  Bible  :  you  have  slighted  it, 
it  lies  in  such  and  such  houses  all  covered  with  ctust  and 
cobwebs :  you  care  not  to  look  into  it.  Do  you  use  my 
Bible  sol  well,  you  shall  have  my  Bible  no  longer."  And 
he  lakes  up  the  Bible  from  his  cushion,  and  seemed  as  if 
he  were  going  away  with  it  and  carrying  it  from  them  ;  but 
immediately  uirns  again  and  personates  the  people  to  God, 
falls  down  on  his  knees,  crys  and  pleads  most  earnestly, 
"  Lord,  whatsoever  thou  dost  to  us,  take  not  thy  Bible  from 
us  ;  kill  our  children,  burn  our  houses,  destroy  our  goods; 
only  spare  us  thy  Bible,  only  take  not  away  thy  I3ible." 
And  then  he  personates  God  again  to  the  people ;  "  Say 
you  so  1  well,  I  will  try  you  a  while  longer;  and  here  is 
my  Bible  for  you,  I  will  see  how  you  will  use  it,  whether 
you  will  love  it  more,  whether  you  will  value  it  more, 
whether  you  will  observe  it  more,  whether  you  will  prac- 
tise it  more,  and  live  more  according  to  it."  But  by  these 
actions  (as  the  doctor  told  me)  he  put  all  the  congregation 
into  so  strange  a  posture  that  he  never  saw  any  congre- 
gation in  his  life ;  the  place  was  a  mere  Bochiiji,  the 
people  generally  (as  it  were)  deluged  with  their  own  tears : 
and  he  told  me  that  he  himself,  when  he  got  out  and  was 
to  take  horse  again  to  be  gone,  he  was  fain  to  hang  a 
quarter  of  an  hour  upon  the  neck  of  his  horse  weeping, 
before  he  had  power  to  mount ;  so  strange  an  impression 
was  there  upon  him,  and  generally  upon  the  people,  upon 
having  been  thus  expostulated  with  for  the  neglect  of  the 
Bible. 

And  sure,  if  our  neglect  of  it  in  our  days  have  not  been 
less,  it  is  a  very  sad  case,  if  our  affliction  and  resentment 
of  such  an  evil  as  this  should  be  apparently  and  discern- 
ibly  less. 

And  nothing  will  signify  our  regardlessnessof  this  holy 
book  more,  than  if  we  do  not  strictly  regulate  ourselves  by 
it  as  to  our  thoughts,  and  as  to  all  our  deportment.  For 
pray,  under  what  notion  do  we  own  this  book,  but  as  a 
rule  to  guide  us  to  our  end  i.  how  to  glorify  God  and  how 
to  enjoy  him  for  everl  It  will  be  aplain  testimony  against 
us  that  this  book  hath  not  the  esteem  which  is  due  to  it, 
when  it  hath  not  the  use  made  of  it  that  it  was  purposely 
designed  for.  And  oh  !  let  that  be  but  considered,  its  use 
is  to  be  a  rule  for  us.  Bethink  we  ourselves  thereupon, 
whether  we  do  really  regulate  our  thoughts,  our  hearts, 
our  affections,  and  our  passions  by  it.  "  I  dare  not  allow 
such  and  such  thoughts,  I  dare  not  allow  such  and  such 
motions  of  spirit  within  myself,  for  the  Bible  is  against 
them."  Let  us  but  consider,  whether  we  use  to  lay  this 
rule  to  our  minds  and  spirits,  and  to  our  walkings  and 
actions,  so  as  to  conform  all  to  it.  If  not,  it  is  impossible 
we  can  value  it  according  to  its  true  worth,  for  it  is  valuable 
but  under  the  notion  as  it  is  a  rule,  and  it  can  never  regu- 
late our  external  conversation  as  it  .should,  if  it  do  not 
regulate  our  spirit  first.  We  must  consider  that  is  the 
great  difference  between  the  government  of  God  and  any 
human  government  whatsoever.  His  government  is  pri- 
marily mental,  it  is  a  government  first  exercised  about 
minds  ;  and  this  word  is  the  instrument  of  his  government 
as  to  them.  This  word  of  his  "is  quick  and  powerful,  and 
sharper  than  any  two-edged  sword,  piercing  even  to  the 
dividing  asunder  of  soul  and  spirit,  and  of  the  joints  and 
marrow,  and  is  a  discerner  of  the  thoughts  and  intents  of 
the  heart."  And  if  we  do  not  labour  to  get  our  spirits, 
our  inward  man,  habitually  subjected  to  the  governing 
power  of  this  word,  it  doth  nothing  upon  us  to  any  pur- 
pose ;  it  is  lost  upon  us,  as  to  all  the  great  purposes  for 
which  it  should  serve  us.  But  is  not  this  too  apparently 
our  common  case,  that  if  there  be  a  .strong  inclination  to 
this  or  that  thing  or  way,  or  if  there  be  a  passion  up  that 
we  have  a  mind  to  indulge,  this  shall  signify  more  with  us, 
*  Proaclied  March  6th,  1691. 


to  carry  us  this  way  or  that,  than  a  thousand  texts  of 
Scripture"!  You  may  as  well,  many  times,  oppose  your 
breath  to  the  Thames  to  turn  the  course  of  it,  as  to  oppose 
the  word  of  God  to  these  inclinations.  But  is  this  to 
make  use  of  the  Scripture  as  our  rule,  when  the  plain 
design  of  it  lies  against  such  and  such  habitual  inclination, 
or  against  indulgence  to  such  and  such  a  passion,  and  we 
never  apply  it  to  such  a  purpose!  If  we  did  but  get  the 
authority  of  the  great  God  (whose  word  this  is)  to  be  (as 
it  were)  enthroned  within  us,  so  as  that  our  souls  might 
stand  in  continual  awe  of  him,  the  remembrance  of  a  text 
of  Scripture  would  presently  allay  passion,  govern  appetite, 
and  check  inclination,  and  so  would  come,  with  ease  and 
pleasure,  to  be  to  us  a  governing  rule  of  all  the  affairs  and 
actions  of  our  lives. 

And  .so  I  have  done,  as  to  this  great  subject  of  the 
Scriptures,  which  was  proper  next,  after  we  had  a.sserted  to 
you  the  existence  of  a  Deity,  that  is,  of  an  intelligent 
Ruler  and  Maker  of  this  world,  to  whom  such  a  word  as 
this  might  certainly  be  ascribed  as  his  word  ;  that  then  we 
might  come  from  this  word  of  his  to  have  more  distinct 
apprehensions  concerning  him.  It  was  necessary,  first,  to 
know  that  there  was  one  intelligent,  perfect,  all-compre- 
hending, eternal  Mind,  the  original  and  Author  of  all 
things,  without  which  it  would  have  been  a  vain  thing  to 
speak  of  the  word  of  God.  We  must  know  first,  whence 
such  a  word  was  to  proceed,  and  that  being  once  under- 
stood and  known,  then  we  may  look  back  again  upon  him, 
and  such  things  through  the  light  of  the  word  come  more 
clearly  to  be  revealed  to  us  concerning  him,  than  we  can 
otherwi.se,  by  mere  light  of  nature,  search  or  find  out.  And 
so  to  such  things  we  shall  go  on,  in  our  intended  course, 
as  the  Lord  shall  enable  and  direct. 


LECTURE  XL* 

James  ii.  19. 


Thou  believest  that  there  is  one  God ;  thou  doest  well :  the 
devils  also  believe,  and  tremble. 

In  pursuance  of  that  design  we  have  had  m  hand,  of 
explaining  and  asserting  to  you  the  principal  heads  and 
doctrines  of  our  religion,  we  have  (you  know)  already  been 
discoursing  to  you  about  the  object  of  it,  the  eternal,  ever- 
blessed  God;  and  concerning  the  measure  and  rule  of  it, 
the  holy  Scriptures,  which  we  have  proved  to  be  the  word 
of  God:  and  that  method  it  was  neces.sary  to  follow,  of 
evincing  the  being  or  existence  of  God  to  you  first,  before 
we  could  rea.sonably  go  about  to  prove  the  Scriptures  to  be 
his  word.  For  of  nothing  there  are  no  predicates;  nothing 
can  be  aflirmed  of  nothing.  It  were  vain  to  allege  the 
authority  of  this  or  that  prince's  edict  to  one  that  should 
not  believe  that  there  was  ever  such  a  prince  :  but  having 
evinced  to  you  the  existence  of  God,  and  that  these  Scrip- 
tures are  his  word,  purposely  written  to  reveal  him  more 
fully  to  us,  his  nature,  and  his  mind  and  will  concerning 
what  we  are  to  believe  and  practice,  in  order  to  our  plea- 
sing and  our  enjoying  of  him;  it  is  now  highly  reasonable  to 
expect  from  these  Scriptures,  the  discovery  of  such  things 
further,  concerning  him,  and  our  duty  towards  him  and 
expectations  from  him,  as  we  could  not  otherwise  have 
known,  as  whereof  we  could  not  by  other  means  have  had 
as  to  some  things;  and  a?  to  other  things,  not  so  distinct 
or  certain  knowledge:  for  otherwise  these  Scriptures  should 
not  answer  their  avowed  end,  and  must  indeed  be  supposed 
to  be  written  in  vain.  There  are  things  that  do  concern 
even  God  himself,  which  is  of  great  importance  to  us  to  be 
acquainted  with,  that  either  we  should  have  had  no  know- 
I  ledge  at  all  of,  without  the.se  Scriptures,  or  should  not  have 
known  so  clearly  or  not  so  easily  ;  some  of  us  (it  may  be) 
not  at  all:  such  as  were  less  capable,  or  less  inclined,  or  less 
willing  to  use  their  own  reason  in  thought,  and  to  discern 
a  train  of  consequences,  and  the  force  of  them,  and  how  to 
make  things  that  are  in  themselves  evidenceable,  evident  to 
ourselves  in  an  argumentative  way.     It  is  a  great  matter  of 


/iki. 


1086 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  1. 


advantage  to  have  more  of  necessary  things  made  known 
to  us,  and  to  have  those  things  which  it  is  necessary  we 
should  know,  made  known  in  an  easy  and  less  laborious 
way,  without  our  more  toilsome  search  :  or  to  have  it  said, 
on  the  authority  ot  the  great  God,  this  and  this  you  are  to 
believe,  and  tlvis  and  this  you  are  to  do ;  to  have  that 
which  is  to  be  the  food  of  our  souls,  not  to  be  hunted  for, 
but  even  brought  to  our  hands ;  this  is  a  very  great  ad- 
vantage. 

Now  among  some  of  those  things  that  do  concern  God 
himself,  and  which  it  is  of  absolute  necessity  to  be  ac- 
quainted with,  and  in  order  whereto  we  are  to  have  a  clear 
light,  and,  for  the  most,  their  whole  light,  from  the  Scrip- 
tures, there  are  especially  two  which  I  shall  instance  in 
and  insist  upon.  That  is, — the  unity  of  the  Godhead,  and 
— the  trinity  therein.  And  for  the  former  of  these,  the 
unity  of  the  Godhead,  we  may  very  fitly  insist  upon  that, 
as  far  as  is  needful,  from  this  Scripture.  In  which  there 
are  two  parts.  The  first,  approving  and  justifying  the  be- 
lieving of  this  great  truth,  that  God  is  but  one  :  "  Thou 
believest  there  is  one  God,  thou  doest  well:"  the  other, 
reproving  and  condemning  the  ineffectual  belief  of  it : 
'■  the  devils  also  believe  and  tremble." 

I.  I  shall  insist  on  the  former  of  these — That  the  God- 
head is  but  ONE,  or  there  is  but  one  God.  "  This  (saith 
the  apostle)  thou  believest,  thou  doest  well  in  it.  Thou 
believest  truly  and  as  the  matter  is."  1  do  not  propound 
this  to  you  as  a  Scripture  doctrine,  upon  ihat  account,  as  if 
it  were  not  at  all  demonstrable  in  a  rational  way  ;  but  shall 
first  let  you  see  how  very  expressly  the  Scripture  doth  tes- 
tily to  us  this  truth  touching  the  unity  of  the  Godhead. 
And  then  secondly,  shall  show  what  rational  evidence  it 
admits  of  besides. 

1.  As  to  the  Scripture  testimony  about  this,  it  could  be 
in  nothing  more  express.  "  Hear,  O  Israel,  the  Lord  our 
God  is  one  Lord:"  (Deut.  vi.  4.)  a  passage  quoted  in  the 
Gospel  as  you  find,  Mark  xii.  in  several  verses  of  that 
chapter,  in  which  it  is  enlarged  upon.  One  of  the  scribes 
(veise  28.)  came  to  our  Lord,  and  perceiving  there  were 
reasonings  between  himandsome  others,  he  asks,  "  Which 
is  the  first  commandment  V  Jesus  an.swered  him,  "  The 
first  commandment  is.  Hear,  O  Israel ;  the  Lord  thy  God 
is  one  Lord  ;  and  thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart."  The  scribe  said  unto  him,  "  Well,  master, 
thou  hast  said  the  truth,  for  there  is  but  one  God,  and 
there  is  none  other  but  he  ;  and  to  love  him  with  all  the 
heart,  with  all  the  understanding,  and  with  all  the  soul, 
and  with  all  the  strength,  and  to  love  his  neighbour  as 
himself,  is  more  than  all  burnt-offerings  and  sacrifices." 
When  Jesus  saw  that  he  answered  discreetly,  like  a  man 
that  had  a  mind,  (as  the  word  signifies,)  had  a  presentness 
of  mind,  an  vmderstanding,  a  good  sound  understanding, 
about  him,  he  highly  approves  of  what  he  said,  and  saith, 
"Thou  art  not  far  from  the  kingdom  of  God."  There  are 
many  expressions  very  great  and  august,  spoken  like  a 
God  about  this  matter,  in  the  prophecy  of  Isaiah,  in  several 
chapters  of  it.  If  you  look  to  the  43rd  chapter,  "  Ye  are 
my  witnesses,  saith  the  Lord,  and  my  servants  whom  I 
have  chosen,  that  ye  may  know  and  believe  me,  and  that 
ye  may  understand  that  1  am  he  ;  before  me  there  was  no 
God  formed,  neither  shall  there  be  after  me.  I,  even  I  am 
the  Lord  ;  and  besides  me  there  is  no  Saviour,"  verses 
10,  11.  And  in  the  44lh  chap.  ver.  8.  "  Pear  ye  not, 
neither  be  afraid ;  have  I  not  told  Ihee  from  that  time,  and 
have  declared  it  ■?  ye  are  my  witnesses,  is  there  a  God  be- 
sides me  i  yea,  there  is  no  God,  I  know  not  any."  "  I  that 
can  transmit  the  beams  of  mine  eye  through  this  vast  and 
boundless  inane,  and  look  round  about  me  every  where, 
can  see  nothing  like  another  God  in  view  ;  I  know  no  such, 
and  I  know  you  cannot  know  more  than  I."  So  you  have 
the  same  thing  inculcated  in  the  45th  chapter,  in  sun- 
dry verses  of  it :  "I  am  God,  and  there  is  none  else ;  and 
the  Saviour,  and  there  is  none  beside  me :"  most  plea- 
santly conjoining  the  notion  of  God  and  Saviour  together, 
over  and  over,  that  when  we  know  this  one  God,  we  may 
know  him  too  under  the  pleasant  notion  of  a  Saviour.  No 
discovery  of  him  could  be  more  suitable  or  more  grateful 
to  poor  creatures  sunk  and  lost  in  misery  as  we  are.  And 
so,  you  know,  the  apostle  puts  both  these  together,  the 
"  one  God  and  one  Mediator,"  revealing  to  us  this  truth  I 


— the  unity  of  the  Godhead  in  conjunction  with  what  is 
most  opposite  and  suitable  with  the  state  of  our  case,  in 
that  1  Cor.  viii.  6.  "  To  us  there  is  but  one  God,  the  Father, 
and  one  Lord  Jesus  Christ."  And  1  Tim.  ii.  5.  "  There 
is  one  God  and  one  mediator,  the  man  Christ  Jesus." 
And  that  place  is  famous,  1  John  v.  7.  "  There  are  three 
that  bear  record  in  heaven,  the  Father,  the  Word,  and  the 
Holy  Ghost,  and  these  three  are  one."  That  oneness  can 
mean  nothing  there,  but  in  the  Deity,  in  the  Godhead. 

2.  But  this  matter  is  very  capable  of  very  clear  rational 
evidence  too ;  which,  because  it  is  not  obvious  to  every 
one  at  first  sight,  I  would  only  help  you  herein  a  little, 
not  doubting  but  you  will  apprehend  things  to  be  very 
plain  to  you,  when  you  hear  them,  which  might  have 
been  out  of  your  thoughts  or  sight  before  :  both  what  hath 
been  already  proved,  and  what  is  otherwise  evident  con- 
cerning God,  will  prove  to  us  the  unity  of  the  Godhead, 
and  also  what  is  obvious  to  our  common  notice  concerning 
the  state  of  the  creation.  It  is  by  the  creation  we  come  to 
have  the  first  notices  of  the  Creator,  as  you  have  heard. 
That  is,  of  the  invisible  power  and  Godhead  by  the  things 
that  are  made.  Now  whether  you  look  to  the  Maker,  the 
Creator  of  all  made  things,  or  whether  you  look  to  the 
state  of  those  things  themselves,  you  will  find  clear  rational 
evidence  that  the  Godhead  is  but  otie,  or  that  God  can  be 
but  one. 

(1.)  Consider  what  hath  been  made  plain,  or  is  otherwise 
evident,  concerning  God  himself,  the  very  notion  of  God; 
thence  it  will  appear,  that  the  Deity  admits  not  of  multi- 
plication, or  that  there  can  be  more  Gods  than  one.    As, 

[l.J  It  hath  been  proved,  and  is  in  itself  evident,  that 
God  is  a  self-original,  a  self-existing  Being.  He  is  such  a 
Being  as  that  he  doth  not  owe  it  to  another,  that  he  is,  but 
only  to  himself.  He  only  is  in  being,  because  such  is  the 
peculiar  excellency  of  his  being,  as  to  which  it  is  altogether 
repugnant  and  impossible  ever  not  to  be.  He  exists,  ne- 
cessarily of  and  from  himself  only.  Now  necessary  self- 
existing,  uncaused  being  can  be  but  one,  for  whatsoever 
is  uncaused  is  unlimited,  all  limitation  proceeding  from  a 
cause  ;  and  of  unlimited  being  there  can  be  no  more  than 
one,  for  if  there  were  two,  one  must  limit  the  other,  and 
so  neither  would  be  unlimited.     And, 

[3.]  It  belongs  to  the  notion  of  God,  considered  in  re- 
ference to  other  things,  to  be  ihe  very  first  in  himself  He 
is  uncaused  towards  the  creature :  he  is  the  first  Cause. 
Now  nothing  is  plainer  than  that  there  can  be  but  one 
first. 

[3.]  To  whom  it  belongs  to  be  the  first  of  all  things,  to 
him  it  belongs  also  to  be  the  last,  and  it  is  as  evident  there 
can  be  but  one  last :  and  as  to  these  things  that  are  so 
plain,  I  do  not  need  to  insist,  but  just  lay  them  before 
you.     Therefore, 

[4.]  It  belongs  to  the  notion  of  God,  as  he  is  God,  to 
be  the  best  of  all  beings.  But  there  can  be  but  one  best 
good,  in  the  eminent  and  transcendent  sense ;  and  so  there 
can  be  but  one  God,  as  the  mailer  is  in  itself  obvious,  and  is 
taken  up  by  our  Saviour,  in  that  Luke  xviii.  19.  "None 
is  good  but  one,  that  is  God,"  or  saving  God.    Again, 

[5.]  It  belongs  to  the  very  being  of  God  to  be  omnipo- 
tent, almighty,  and  it  is  most  evident,  that  there  can  be  but 
one  omnipotent;  for  supposing  another  omnipotent,  that 
could  do  all  things,  then  he  could  cause  that  other  not 
to  be  able  to  do  any  thing,  otherwise  he  were  not  omnipo- 
tent. And  if  he  could  do  that,  then  the  former  were  not 
omnipotent,  but  plainly  impotent,  absolutely  impotent ; 
that  is,  not  able  to  do  any  thing. 

[6.]  And  lastly,  that  v^hich  sums  up  all ;  it  belongs  to  the 
notion  of  God  to' be  the  absolutely  universal,  perfect  Being ; 
to  comprehend  in  himself  all  perfection :  that  is,  either 
formally,  that  which  i?  his  own,  or  appropriate  to  his  own 
being;  or  eminently,  that  which  is  to  be  found  any  where 
throughout  the  creation.  Now  universal  perfection,  or  all 
perfection,  can  have  but  one  seat.  For  there  can  be  but 
one  all ;  there  cannot  be  more  than  all ;  and  all  perfection 
is  comprised  in  the  Divine  Being.  The  very  notion  of 
God  imports  all  perfection,  signifies  him  to  be  the  Foun- 
tain of  whatsoever  can  come  under  the  notion  of  perfection ; 
and  which  is  perpetually  springing  from  himself,  and 
(when  it  is  his  pleasure  to  communicate)  communicating 
from  himself  thereof  to  his  creatures.    And, 


Lect.  XI. 


THE  UNITY  OP  THE  GODHEAD. 


1087 


Ol  If  vou  look  upon  the  state  of  things  in  the  creation, 
you  will  find  that  most  plainly  to  signify  to  us  the  unity 
of  the  Godhead.     As,  .  , 

r  11  In  the  natural  world ;  the  order  that  is  every  where 
to  be  observed  and  seen  ;  that  speaks  the  unity,  oneness, 
and  oneliness  of  the  Agent,  that  had  the  forming  and  con- 
tinual management  of  the  affairs  of  all  this  creation,  it 
was  impossible  there  could  be  that  order  which  is  every 
where  to  be  observed  in  the  natural  world,  the  heaven  and 
earth,  sun,  moon,  and  stars,  with  the  constant  succession 
of  day  and  night,  summer  and  winter ;  and  that  \-ariety  ot 
creatures,  with  the  due  order  still  preserved  in  that  great 
variety  even  here  upon  earth.  I  say  it  is  impos.sible  this 
could  be,  if  that  mighty  Agent  that  made,  and  that  over- 
rules all,  were  not  one,  and  only  one:  as  the  i-saimist 
takes  noiice,  Psal.  cxi.x.  9.  Having  spoken  of  heaven  and 
earth  before,  he  saith,  "  They  continue  to  this  day  accord- 
ing to  thy  ordinance,  for  all  are  thy  servants.  1  hey  are 
alf  in  a  stated  subserviency  to  thee,  as  the  only  one  (hat 
dost  moderate,  and  dispose,  and  order  all  thmgs,  according 
to  thine  own  pleasure;  and  so  they  remain  steadfast  and 
settled  for  ever."    And,  ,     .      ,,.       .        ,j 

ra  1  Even  in  the  intellectual  world,  the  intelligent  world : 
consider  the  state  of  things  there.    Indeed  there  there 
might  be  an  objection,  or  from  thence ;  which  objection 
will  be  easily  improved  into  an  argument  to  the  purpose  1 
am  speaking  to:  that  is,   that  in  the  intellectual   world, 
there  is  so  great  disorder,  as  we  see,  such  confusions  anion? 
men,  and  proceeding  from  that  which  we  find  to  have  been 
in  a  higher  order  of  intelligent  creatures,  the  angels  that 
fell     But  this,  I  say,  is  improvable  into  an  argument,  in 
that  they  fell,  and  are  in  a  fallen  state,  those  angels  and 
the  generality  of  men,  it  shows,  that  all  this  disorder  and 
confusion  hath  come  from  their  receding  from  the  one  Oml. 
They  therefore  came  into  that  disorder  and  contusion, 
(which  is  the  sad  object  of  our  daily  contemplation,  when- 
ever we  use  our  thoughts  about  such  a  thing,)  having 
broken  ofl'  themselves  from  the  one  God:  from  thence 
doth   this  disorder  proceed;  and,  considering  these  two 
sorts  of  intelligent  creatures,  that  lie  under  our  notice,  (to 
confine  our  eyes  to  the  children  of  men.)  they  are  either 
such  as  are  iii  a  state  of  apostacy  still,  or  they  are  such  as 
are  in  their  return,  and  upon  recovery,  coming  back  to  God 
in  Christ.    For  those  that  are  in  a  state  of  apostacy  still, 
as  they  remain  apostate  and  off  from  God,  they  make  this 
world' that  they  inhabit  a  hell  of  confusion  to  themselves, 
which  shows,  that  the  disorder  is  by  their  breaking  thena- 
selves  from  the  one  God,  the  centre  of  all  virtue,  and  of  all 
order  thereupon.     But  for  those  that  are  returning,  that 
are  coming  back  to  God,  under  the  conduct  of  Christ,  that 
are  in  the  exercise  of  repentance  towards  God,  according 
as  their  minds  are  changed,  according  as  that  great  work 
of  renovation  obtains,  and  takes  place  in  them,  so  it  be- 
comes more  and  more  their  habitual  sen.se,  to  own,  even 
from  their  very  hearts  and  souls,   the  one   Gnn.     Then 
this  is  their  sense,  "  One  thin?  have  I  desired  of  the  Lord 
and  that  will  I  seek  after,  that  I  may  dwell  in  the  hou.se  of 
the  Lord."     To  dwell  with  God  as  my  only  one,  [as  in  that, 
Psalm  xxvii.  4.    And  as  in  Psalm  Ixxiii.  25.)    "  W"om 
have  I  in  heaven  but  thee  1  and  whom  on  earth  do  I  de- 
sire besides  theei"     It  is  very  true  indeed,  that  in  the 
apostate  part  of  the  world,  very  great  multitudes  are  qiiUe 
wrong  in  their  notions  about  this  thing,  as  the  polytheism 
of  the  pagan  world,  (of  the  most  ignorant  and  sottish  part 
of  it,  though  the  wiser  part,  even  of  that  too,  have  always 
acknowledged  one  supreme  God,  looking  upon  the  rest  as 
so 'many  ministering  gods,  meanina,  no  doubt,  the  same 
thing  that  we  do  by  angels,)  doth  show.    But  where  once 
the  light  and  grace  of  the  Gospel  do  obtain,  in  conjunction, 
there  is  not  only  a  rectitude  of  motion  about  this  mailer, 
but  there  is  a  correspondent  sense  of  heart.     "  One  thing 
have  I  desired ;  I  can  dwell  no  where  but  with  God,  wilh 
any  content :  and  whom  have  I  in  heaven,  but  thee  T'     All 
renewed  .senses  do  presently  return  to  this  one,  all  are 
gathered  back  to  one  centre  in  one,  in  this  one  they  all 
meet ;  they  no  sooner  besin  to  live,  but  all  their  desires, 
and  all  their  aims,  and  all  their  tendencies  are  directed  the 
same  way,  to  this  one  centre.    And  therefore  now  to  make 
some  Use  of  this.  . 

1.  We  learn  from  it,  the  insupportable  misery  ot  those 


that  have  no  relation  to,  nor  interest  in,  this  one  God  God 
is  but  one.  "  Oh!  then,"  may  every  such  wretched  soul 
say  "  what  shall  become  of  toe,  who  have  no  part  in  him,  mj 
portion  in  him  V  There  is  but  one  God  to  save  thee,  and 
thou  ha,st  nothing  to  do  with  him;  but  one  God  to  satisfy 
thee,  and  thou  hast  nothing  to  do  with  him ;  bin  one  to  save 
thee  and  ifhe  will  destroythee,  who  will  save  thee^  Itthere 
be  bit  one,  and  he  be  set  against  thee,  if  he  be  thine  enemy ; 
if  this  be  the  state  of  thy  case,  that  thou  liest  open  to  the 
destructive  wrath  of  this  one  God,  who  shall  save  theel 
There  is  but  one  Lawgiver,  who  is  able  to  save  and  to  de- 
stroy: (as  it  comes  in  after,  James  iv.  12.)  and  there  is 
but  one  to  satisfy  thee;  thou  wast  lost  for  want  of  being 
satisfied  by  a  suitable  good,  if  thou  wert  never  so  safe 
from  any  external,  any  vindictive  evil.  There  is  but  one 
o-ood,  that  is  God ;  no  proportionable  good,  nor  adequate 
good  besides,  no  good  that  can  fill  up  the  capacity  of  the 
^oul  How  may  such  a  creature  go  bemoaning  itselt  in 
so  sad  a  state  of  its  case !  "  There  is  but  one  good  through- 
out the  whole  universe  of  being,  and  I  have  nothmg  to  do 
with  that  one ;  I  have  no  part  there." 

2  As  the  misery  of  such  is  insupportable,  so  truly, 
their  sin  is  as  inexcusable ;  for  there  is  but  one  God  that 
claims  obedience  and  duty  from  thee.  The  case  is  m  this 
easy  way  to  be  understood.  Let  it  be  considered,  you  have 
not  one  to  command,  and  another  to  countermand ;  one  to 
bid,  and  another  to  forbid.  There  is  one  God ;  you  know 
there  is  but  one;  vou  believe  there  is  but  one  No  man 
(it  is  true)  can  serve  two  masters,  who  should  both  lay 
claim  to  supreme  power  over  him.  No  one  can  serve  two 
but  sure  one  may  serve  one,  when  there  is  but  one,  and 
his  mind  is  express  and  plain ;  therefore  the  sin  of  such  is 
allogeiher  inexcusable.  Thou  hast  but  one  God  to  worship ; 
and  what!  not  wor.ship  him.  But  one  God  to  love  but 
one  to  fear,  but  one  to  trust ;  but  one  object  for  thy  adora- 
tion one  object  for  thy  expectation;  and  thou  art  to  do 
him  homage  every  day,  in  both  together;  both  in  adoring 
him  and  expecting  from  him.  And  what!  to  rob  this  one 
God  of  the  glory,  \he  service  which  he  claims,  and  which 
thou  mightest  pay  and  render  to  him !  There  is  no  excep- 
tion against  it,  no  counter-claim  against  this  claim  of  his. 
3  "We  further  learn  hence,  how  high  and  great  is  the 
privilege  of  those,  that  do  belong  to  God,  in  that  he  is  but 
one;  they  do  not  need  to  be  divided  among  many,  and  to 
have  their  hearts  distracted  within  them,  "  Whither  shall  1 
go'  to  whom  shall  1  betake  myself r'  Their  privilege  is 
great  upon  this  account,  wilh  respect  both  to  their  know- 
fedge  of  this  one  God,  and  their  application  to  him,  the 
former  whereof  leads  to  the  latter. 

d  )  In  respect  to  their  knowledge  of  him;  it  is  a  very 
.'real  privileee,  that  the  eye  of  their  mind  and  soul  is  called 
To  one,  direcled  to  one;  here  is  eternal  life  summed  up 
(as  it  were)  in  one  glance.  "  This  is  life  eternal,  to  know 
thee  the  only  true  God,  and  Jesus  Christ,  whom  thou 
hast  sent ;"  to  know  him  as  he  is  revealed,  and  as  he  is  to 
be  conversed  with,  through  his  Son  ;  and  in  what  a  trans- 
port do  we  find  the  disciples,  upon  this  account,  it  being 
the  great  business  and  design  of  our  ble.ssed  Lord  to  reveal 
the  Father  to  poor  souls.  "  Show  us  the  Father  and  it  sut- 
ficeth  "  say  they.  Saith  he,  "  You  do  know  the  Father,  in 
that  you  have  known  me,"  in  that  14th  John.  Then  saith 
one  of  them,  Judas,  not  Iscariot,  (no  not  he  1  warrant  you 
he  had  not  a  heart  to  savour  any  such  thing,)  How  is  it 
that  thou  wilt  manifest  thyself  to  us,  and  not  unto  the 
world  1"  Oh!  how  lamentable  is  it  to  think  (as  if  they 
had  said)  of  the  sad  state  of  the  blinded  world,  how  little 
they  know,  how  ob.scnre  and  dark  their  notices  are,  and 
how  corrupted  and  depraved,  about  the  one  Godhead  But 
Christ  tells  them  that  in  manifesting  himself  he  manifested 
the  Father  too.  And  "  Oh!  (say  they,)  whence  is  this  to 
us  that  we  should  have  this  manifestation  when  it  is  not 
afforded  to  the  world,  is  not  made  common  to  the  univer- 
sality of  men  1"    And, 

(2)  In  respect  of  application  to  him;  oh,  how  great  is 
the  privilese  not  to  be  put  to  worship  stocks  and  stones  for 
deities,  and  to  pray  to  a  god  that  cannot  save.  When  we 
1  think  of  the  inanimate,  senseless  gods  which  the  blind  na- 
tions do  trust  in  and  worship,  we  have  then  just  cause  to 
think  with  ourselves,  "  Oh,  how  unlike  to  them  is  the  por- 
tion of  Jacob !  He  is  the  Former  of  all  things.     Our  God 


1088 


hath  made  the  heavens,  and  doth  whatsoever  he  will  therp 
above  and  here  below."  ' 

„f  t  ^.^  ^^^'^  ^^  '^^'^l  obligation  is  upon  us  to  singleness 
01  heart.     The  Deny  wherewith  we  have  most  of  all  to  do 
finally,  tertnmatively  to  do,  is  single,  is  but  one.     How  to 
be  abhorred  a  thing,  hereupon,  must  a  double  heart  be  a 
^!,t7"\^"   .",    "^r '    ^"^  '^  ''°^''=  Cf°d,  how  suitable  is  a 
An?     ^f  J     Z^^'^^'''  ."""  ''°'  "^  =^  God-and  a  God. 
And  wha  should  we  do  then  for  a  heart-and  a  heart  i 
The  whole  must  go  to  the  whole,  one  to  one.     When  our 
Saviour  had  been  telling  us,  (Matt.  vi.  24 )     "  No  man 
can  serve  two  masters,"  he  points  us  back  to  what  we  find 
there  in  the  same  context;  that  if  the  eye  be  sin-'le  the 
whole  body  will  be  full  of  light.     But  if'the  eye  be  evil 
(which  imp  les  that  a  double  heart  is  an  evil  heart )  then 
all  IS  m  darkness.     And  saith  he,  "  If  the  very  lioht  that 
is  m  thee  be  darkness,  how  great  is  that  darkness  i"  ^  When 
our  eye  looks  with  one  direct  and  undivided  view  towards 
the  one  God,  here  the  soul  is  all  replenished  with  light 
dearand  vital  light    that  is  transfused  through  it.    feut 
mil  tiphcity  and  darkness  come  all  to  one.     If  we  do  no 
look  with  a  single  eye  to  that  one  single  Being,  where  all 
glory  and  all  blessedness  for  poor  sSuls  reside;  but  are 
looking  to  other  thmgs,  and  departing  from  this  one,  we  are 
presently  lost  in  multiplicity,  and  see  many  things  under 
hat  notion,  as  it  our  good  lay  here,  or  as  if'the  prtme  duty 
lay  here;  It  is  all  one  as  seeing  nothing,  as  good  to  know 
nothing  of  any  God  at  all,  as°to  know'manVgods  or  to 
consider  many  under  that  notion.     And  again 
.    5.  We  see  hereupon  how  po.ssible  the  most  entire  and 
inumate  union  with  God  is  with  sincere  souls.     To  those 
that  are  sincere   if  he  be  but  one,  how  entire  and  intimate 
may  the  union  be  between  one  and  one  ■?    AVhen  we  brin- 
to  him  a  smgle  soul,  a  soul  full  of  simplicitv,  uprichtness" 
and  sincerity,  which  points  only  at  him  as  the  one  God,  he 
being  biit  one,  and  we  but  one  in  the  intention  and  aim  of 
'  °r^  f°"i''  u""^  '^"'"'^  """^  intimate  may  this  union  he ' 
I  hat  which  some  pagans  have  expressed  by  that  nearest 
<i.nd  closest  and  most  intimate  touch  of  the  centre-  centre 
to  centre ;  so  (have  some  of  them  said)  are  souls  lo  apply 
themselves  inwardly  to  God;  the  one  God  joining  centre 

whereas  the  felicity  of  a  soul  doth  so  absolutely  depend  upon 
the  most  near  and  intimate  union  with  God,  that  which  is  .so 
neces,wy  is  so  possible.  It  is  necessarv  to  me,  in  order  to 
my  happiness  and  well-being,  that  I  be  most  intimately  and 
entirely  united  with  God  ;  and  since  he  is  but  one  if  I  be 
one  m  the  intent  and  bent  of  my  soul  towards  him  it  is 
^n-u°lt  "•^^'^'^-^^y  "-nn  possible.  For  observe  how  the 
ffnn.H'  t  P""-"''"  ''."'='"''"  '"  ""■■  Lord  in  that  foremen- 
r  n?,f„n  "^  Jl'-  ""derstands  this  conjunction,  when  our 
Lord  answered  him  what  was  the  first  and  great  command- 
met^t;  namely,  "the  first  and  great  commlndmem  is,  that 
and  that  Iheiefore  we  should  love  him  with  all  the  heart  " 
he  replies,  "  Master  thou  hast  said  well,  for  there  is  but  one 
Hke  J,  m^n  T  ^°^^!"  ''^  =^'d,  observed,  that  he  answered 
Ike  a  man  of  sense  like  a  man  of  understanding,  like  an 
intelligent  man  There  lies  the  connexion,  "  therefore  thoS 
shal    love  the  Lord  thy  God  with  all  thy  heart,  because 

he  "And'"'  "  "'"'  ^°'''  ''"''  *"''  ^'  °™''  ^""=''  ''"t 

nnon'^LTr^  ^""'^^  ™"'^''  "'*=  mighty  obligation  there  is 
upon  Christians,  to  unity  with  one  another;  to  be  united 
one  with  another  Tho,.e  several  unities  'you  read  of 
Ephe.s.  ,v.  are  all  directed  to  this  one  purpose,  and  this°s 
the  pnme  and  mo.st  fundamental  of  all  the  rest    "  There  is 

and  that  bear  his  name,  to  be  but  one.  It  cannot  be  said 
o.ie_  Christian  hath  one  God,  and  another  hath  anothe; 
^er^  o»i  h  ^""^  •""  ""'=  ^'"^-  ™  "'=1'  ''  is  impossible 
Chvl,i^t,l'"'L'°  ^"'■^'  '''^^s™^  '■o'-  disunion  among 
GohIh  r  h'  .""^ "'?'  '"■''  ""'■<='''^'  '^^'  have  vital  union  with 
Uod  m  Christ,  as  there  are  for  their  union.  Whatsoever 
S[nl^?^^  '"  *'^°  ^^  '"°''  disunion,  or  for  distinct  commu- 
m.^Ph  H^'t,^^"^"  "  unspeakably  greater  for  union.  By  how 
much  doth  God  outweigh  all  things  else,  infinite  reason  is 
whL  ,1,'  ""r*''"  ',"?  communion  throughout,  as  he,  with 
Whom  they  have  all  a  common  union  is  infinite.  But  the 
thingswherein  theydifier  fro.n  one  another,  are  most  minute- 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  1. 


^finite,  and  even  as  no  hing,  m  comparison  of  thisone  thin? 
wherein  they  must  all  (whether  they  will  or  not)  agref' 
And  thereupon  indeed,  there  cannot  be  a  greater  iniauitv 
m  the  Christian  church  (which  is  the  eommunitv  of Tvin^ 
Christians)  than  when  they  do  usually  make  distinct  com 
munions  This,  I  must  till  you,  is  the  verv  hea  t  and 
centre  of  all  ant.christianism,  the  first  remarkable  thing^n 
the  apostacy  of  the  Christian  church,  when  it  began  to  de^ 

CkinT'  '^V'  '^^  "^H-S  "^  '•'^'i""  communions,  or 
makmg  of  other  terms  of  communion,  than  Christ  had 
made  by  the  evangelical  law.  This  wa^  the  very  hear  of 
all  antichristianity,  when  men  would  take  upon  them  to 
make  distinct  boundaries  and  lermsof  communion,  which 

than  Christ  had  made  ;  to  admit  men  upon  such  terms  as 
his  rules  would  admit  none;  and  exclude  men  on  such 
e  ms  as  his  rules  woitld  exclude  none;  this  is  the  first 
thmg  the  summary  and  most  comprehensive  thing  in  all 
antichnstian.ty.     Then  the  Christian  church  first  b^e'gan  to 
be  antichnstian,  when  it  came  to  this,  to  make  other  terms 
/n^'°'T"?'7   "'='°  ^''""'  had  made  by  his  own  law 
And  indeed,  the  iniquity  of  it  is  intolerable,  if  it  be  consi- 
aerea ;  lor  under  what  notion  are  any  to  be  received  into 
the  comnitinity  of  Christians,  but  under  the  notion  of  per- 
sons visibly  united  to  God  in  Christ,  and  so  instated  into 
the  blessings  of  the  Gospel,  and  so  entitled  to  everlasting 
blessedness  m  God,  procured   for  them  by  the  gener^ 
Redeemer  1    Whereupon,  to  make  new  terms  of  commu- 
nion, larger  or  narrower  than  Chri.st  made,  is  to  make  a  new 
covenant,  to  make  a  new  Gospel ;  it  is  to  make  new  terms  of 
everlastmghfeand  death;  anSso'tooverturn  and  oversow 
nr  ,n  ,V"^'/.K    '  -^'^  T"  '^'^sential  to  a  Christian  church, 
or  to  the  Christian  religion,  or  any  thing  of  religion  in  the 
world.     It  would  strike  at  all,  if  men  may  shape  °hei? 
communion,  according  to  their  own  fancy,  when  they  are 
to  shape  it  accordmg  to  the  evangelical  law.     Those  that 
we  believe  to  have  vital  union  with  God  in  Christ,  or  whom 
we  ought  to  believe  have  .so ;  we  that,  with  a  sincere  mind 
ook  upon  persons  by  Gospel  measures,  and  consider  them  ai 
those  who  have  visible  characters  of  true  vivid  Christianity 
upon  them,  ought  to  run  into  communion  with  them  as  such 
and  only  such.     This  is  Christ's  measure,  and  Christ's  rule' 
and  so  communion  can  he  but  one,  and  to  offer  to  make  it 
diverse  and  distinct,  is  to  make  a  new  gospel,  and  a  new 
Christ,  and  a  new  religion  throughout.     Imfeed  it  is  a  bold 
thing;  for  u  IS  to  make  new  terms  of  life  and  death     It  is 
presumptuous  enough  w  put  the  divine  stamp  upon  this 
or  that  truth  of  ours,  or  this  or  that  duty  (as  we  count  it) 
of  our  own ;  it  is  a  great  presumption :  but  unspeakably 
greater,  to  muke  new  terms  of  life  and  death-  for  every 
truth   or  every  duty,  are  not  parts  of  the  terms  of  life  and 
death.     There  is  many  a  truth  that  is  not  necessary  for 
a  man  to  believe,  under  pain  of  damnation;  and  many  a 
duty  a  man  may  be  ignorant  of,  and  so  not  bound  to  do 
upon  pam  of  damnation.     But  the   terms  upon  which 
Christians  are  to  hold  communion  one  with  another  are 
such  to  which  we  are  bound  under  that  penally  or  which 
are  to  be  looked  upon  as  entitling  them  to  be  interested  in 
salvation,  or  exempted  from  damnation;  and  so  to  make 
new  terms  of  communion,  is  to  make  new  terms  of  life  and 
death.     But   blessed  be  God,  though  this  hath  been  too 
little  considered  lor  above  forty  years  past,  God  is  awaken- 
ing his  people,  to  consider  it  now.     And  I  look  upon  that 
to  be  the  first  step  towards  the  restitution  of  the  Christian 
church,  and  the  recovering  of  it  out  of  the  terrible  apostacy 
in  which  it  hath  lain  for  a  thousand  years,  and  upwards 
This,  I  say,  is  the  first  step  towards  it,  to  make  those  the 
I'^l?.  j"""^.''"'^  communion  in  the  Christian  church, 
which  God  m  Christ  hath  made.  And  when  that  once  comes 
0  obtam  generally,  then  we  shall  find  the  spirit  of  the  body 
(lor  there  is  but  one  body  and  one  spirit)  diff-using  and 
influencing  iiself  through  the  body,  and  making  it  lively 
a  kind  ol  resurrection  from  the  dead.     It  may  further, 

7.  Be  collected,  that  our  encouragement  is  great,  as  to 
what  expectation  we  may  have,  concerning  the  issue  of 
things,  since  God  is  but  one.  That  is,  concerning  the 
issue  which  things  shall  drive  to  here  in  this  world  and 
concerning  their  ultimate  and  final  issue  in  the  olher  world 
It  cannot  but  be  good  and  happy;  for  God  is  but  one' 
who  in  his  Christ  is  the  universal  and  only  Ruler  of  ali 


Lect.  XII. 


THE  UNITY  OF  THE  GODHEAD. 


1089 


this  world.  If  the  kingdom  of  God  in  Christ  were  divided, 
it  would  come  to  nothing ;  but  it  is  not  divided,  it  is  all 
in  one  hand,  who  hath  the  ordering  and  disposing  of  the 
times  and  seasons,  as  seems  good  lo  him,  and  he  doth 
every  thing  with  that  profound  wisdom  that  cannot  err, 
and  that  mighty  power  that  cannot  be  withstood.  And 
since  the  most  perfect  wisdom,  and  most  absolute  power, 
do  belong  to  that  one,  and  all  affairs  do  lie  in  one  hand, 
the  issue  will  certainly  be  good.  I  cannot  say  it  will  be 
good  to  us,  according  to  our  fancy  and  our  sense  of  things, 
but  it  must  be,  in  itself,  good.  The  kingdom  is  not  divi- 
ded, there  is  but  one  God,  and  one  Christ,  who  governs 
this  apostate  world  by  his  own  right,  as  God,  and  by  a 
right  that  he  hath  devolved  upon  him,  as  the  Mediator. 
4.nd  therefore,  never  doubt  concerning  the  issue  of  things, 
let  them  look  never  so  horribly,  and  with  never  so  con- 
fused an  aspect ;  all  will  do  well,  for  all  is  in  the  hand  of 
me  God. 

And  then,  as  to  the  final  state,  what  transports  should 
we  be  in,  to  think,  when  all  that  belongs  to  this  one  God 
shall  meet  in  this  one  God,  the  many  sons  brought  to 
glory  together,  when  God  shall  be  all  in  all,  one  in  all,  one 
diffusing  a  vital,  satisfying,  beautifying  influence  through 
all,  through  the  whole  community,  that  relates  to  him,  and 
is  united  to  him,  all  (as  it  were)  losing  themselves  in  the 
one  God,  not  in  the  natural  sense,  but  in  the  moral ;  as 
morality  comprehends  duty  and  felicity  both  together,  and 
the  very  Scripture  expressions  that  speak  of  God's  being 
all  in  all,  doth  imply  this  distinction,  for  otherwise  he  could 
not  be  all  in  all,  if  there  were  not  a  created  all  which  he 
repleni.sheth  with  his  own  fulness.  "  All  in  all,"  is  not 
as  if  all  being  were  lo  be  reserved  and  swallowed  up  again 
into  the  fountain  Being,  and  that  the  blessed  should  lose 
Iheir  individuality ;  no,  no  such  thing,  the  very  words  and 
the  nature  of  the  thing  are  repugnant  to  that,  but  when 
that  all  of  holy  ones  shall  be  gathered  about  the  central 
good,  and  be  replenished  continually,  perpetually,  fully 
and  everlastingly  from  thence,  oh  !  how  satisfying  then 
shall  we  experience  the  truth  and  sweetness  of  this  thing, 

—that  the  Godhead  is  but  one. 

And  this  is  enough  as  to  the  first  thing  which  we  have 
to  consider  in  the  text,  "  thou  believest  there  is  one  God, 

thou  doest  well."  The  belief  of  this  is  approved  and 
justified. 


LECTURE    Xn." 

II.  But  then  the  ineffectual  believing  of  it  is  reproved 
and  condemned;  to  believe  it  with  .such  a  kind  of  notional 
faith  as  the  devils  believe  it  with.  The  former  was  the 
main  thing  for  which  I  pitched  upon  this  Scripture,  but 
this  latter  I  shall  not  overlook;  it  having  so  great  an  apti- 
tude with  it  to  help  and  enforce  the  right  improvement  of 
the  former.  That  is,— the  ineffectual  belief  of  the  Unity  of 
the  Godhead,  which  the  apostle  doth,  in  this  expression, 
designedly  animadvert  upon,  may  be  easily  collected  from 
this  present  scope,  which  is  to  show  what  kind  of  faith 
that  is  which  must  justify  us;  not  a  notional  dead  faith, 
such  as  lets  the  soul  wherein  it  is  remain  unchanged,  such 
as  works  not  within,  such  as  leaves  the  .soul  just  as  it  was. 
You  may  see  this  scope  fully  represented  to  this  purpose 
in  the  i4th  verse,  "  What  doth  it  profit,  my  brethren, 
though  a  man  say  he  hath  faith,  and  have  not  works  "!  can 
faith  save  himl"  can  that  idle  faith,  that  unworkine  faith 
that  effects  nothing,  can  that  save  himl  "  I  appeal  to  you, 
(as  if  he  had  said,)  whether  it  can."  He  doth  not  say  it 
cannot,  but  he  doth  appeal  to  them  whether  it  can  or  no ; 
and  it  is  true,  that  manner  of  interrogation  doth  deny  that 
it  can,  more  pungently :  that  is  always  the  intent  of  ques 
tions  or  interrogatories,  put  in  the  room  of  affirmations  or 
negations,  to  deny  or  affirm  more  smartly  or  with  more 
pimgency  than  a  bate  aflirmation  or  negation  would  have 
done.  It  is  an  appeal  to  the  common  light  and  con.science 
of  the  person  spoken  to.  Can  such  a  faith  save  1  And 
then  he  comes  at  length,  in  prosecution  of  this  scope,  to 
"  Preached  March  201h,  1891, 


this  particular  triith.  I  may  not  now  run  over  with  you 
the  whole  thread  of  this  discourse ;  but  immediately  be- 
fore the  words  of  the  text,  he  urgeth  this,  "  A  man  may 
say,  Thou  hast  faith  and  I  have  works;  show  me  thy 
faith  without  thy  works;"  that  is,  if  thou  canst  show  me 
any  thing  that  is  worth  that  name.  But  I  for  my  part 
"  will  show  thee  my  faith  by  my  works,"  as  knowing  it 
can  never  significantly  or  to  purpose  be  shown  otherwise. 
And  then  he  comes  to  this  particular  case,  "  Thou  believ- 
est that  there  is  one  God  ;  thou  doest  well :  the  devils  also 
believe  and  tremble."  If  thou  hast  no  other  faith,  in  this 
point  of  the  one  God's  existence,  but  the  devils'  faith ;  nay, 
if  thine  fall  short  of  such  a  faith  ;  dost  thou  think  it  will 
save  thee?  This  is  the  meaning  pursuantly  to  the  present 
scope.  His  great  question  is,  what  faith  will  finally  save; 
and  for  resolving  of  it,  his  great  business  is  to  evince  and 
make  out,  that  there  must  be  some  intervening  effects  in 
order  to  that  final  salvation,  for  which  the  faith  that  will 
save  must  have  a  proportionable  efficacy.  If  it  did  not 
work  those  intervening  immediate  effects,  it  would  not 
bring  about  the  end,  salvation.  And  so  the  truth  that  now 
remains,  to  be  spoken  to  from  this  latter  part  of  the  veise, 
you  have  it  plainly  in  view  thus — That  the  ineffectual  be- 
lief of  the  one  God's  existence,  or  such  a  belief  of  it  as 
doth  not  beget  in  the  soul  proportionable  dispositions  to- 
wards God,  will  no  more  save  a  stupid  man  tnan  a  trem- 
bling devil. — And  to  speak  briefly  and  usefully  (as  much 
as  is  possible)  to  this,  it  will  be  requisite  to  show — what 
effects  or  dispositions  our  faith  of  the  one  God's  existence 
should  work  in  men — to  open  to  you  what  it  doth  work  la 
the  devils,  and — to  show,  that  if  it  do  not  its  proper  work 
upon  men,  it  will  no  more  save  men  than  devils. 

1.  What  it  ought  to  work,  what  impressions  the  faith  of 
the  one  God's  existence  should  make  upon  men.  The 
impressions  it  ought  to  make  upon  men,  must  be  measured 
and  judged  of  by  the  state  of  their  case,  wherein  it  is  dif- 
ferent, and  represented  to  them  as  different,  from  that  of 
the  devils.  "That  is,  that  though  they  have  been  in  an 
apostacy  from  God,  their  sovereign  and  rightful  Lord,  as 
the  devils  have  been,  yet  he  is  reconcileable  to  men,  when 
he  is  not  to  the  devils :  and  where  the  Gospel  comes,  it 
shows  distinctly  how,  and  in  what  way,  and  upon  what 
terms,  he  is  reconcileable.  The  belief  then  of  the  one  God's 
existence,  you  may  easily  apprehend  what  it  efl'ecls  upon 
this  supposal  of  the  case.  There  is  but  one  to  whom  I 
owe  obedience  as  my  Sovereign  ;  to  him  I  must  subject 
myself.  There  is  but  one,  from  whom  I  can  expect  bless- 
edness ;  a  portion  and  interest  in  him  I  must  seek.  1 
have  hitherto  been  in  an  apostacy  from  him,  I  have  hereby 
violated  the  bounds  of  my  duty  to  him,  and  forfeited  all 
interest  in  him  ;  but  I  fmd  there  is  a  remedy  to  be  given 
to  this  ease,  and  through  the  Redeemer,  God  is  reconcile- 
able ;  he  recalls  me  to  my  duly,  he  offers  to  restore  me  to 
my  interest.  It  is  plain  then,  what  impressions  should  be 
made,  to  wit,  of  "  repentance  towards  God,  and  (upon 
di.scovery  made  of  him)  faith  in  •ur  Lord  Jesus  Christ :" 
a  disposition  to  come  back  to  God,  through  Christ,  with  a 
heart  full  of  wonder,  full  of  gratitude,  full  of  love,  ready 
to  he  devoted,  and  subject  again  ;  and  so  to  do  all  that  can 
be  done  on  our  part,  or  to  comply  with  all  that  is  required 
from  us,  in  order  to  the  reinstating  of  things  between  God 
and  us,  and  setting  all  right  again.     But, 

2.  What  impression  is  there  made  on  devils,  by  the  be- 
lief of  the  one  God's  existence  7  That  one  word  "  tremble" 
tells  us  most  significantly.  They  "  believe  and  tremble." 
Their  belief  strikes  them  so,  that  they  are  shaken  by  it : 
just  as  the  sea  with  a  violent  wind,  that  tosses  the  waves 
this  way  and  that.  The  fremitus  maris  is  that  which  this 
word  doth  express,  the  tumultualion  of  the  sea,  as  tossed 
by  violent  winds.  Such  an  impression  doth  the  belief  of 
the  one  God's  existence  make  and  leave  upon  devils  :  that 
is,  it  stirs  those  violent  passions  in  them,  which  we  must 
suppose  the  view  of  the  one  God,  in  his  terrible  majesty 
and  glory,  is  apt  to  raise  in  his  creatures,  in  their  state  who 
are  apostatized,  and  revolted  from  him,  and  know  there  is 
no  redeemer  for  them,  that  God  will  not  he  reconciled  to 
them,  and  they  themselves  have  no  disposition  to  seek  re- 
conciliation with  him.  That  is,  such  passions  as  these :  tne 
passion  of  hatred:  every  view  they  have  of  the  one  God 


1090 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


in  his  majesty  and  glory,  stirs  up  their  enmity,  and  the 
oftener  they  view  it,  the  more  they  hate  it,  and  especially 
considered  under  the  notion  of  just  and  holy.  It  cannot 
but  stir  the  passion  of  envy,  looking  on  him  under  the  no- 
tion of  happy :  it  cannot  but  move  their  dread  and  horror 
concerning  him,  under  the  notion  of  almighty,  not  to  be 
resisted,  not  to  be  withstood.  And  then  it  stirs  up  the 
passion  of  despair  too,  considering  themselves  as  none  of 
his  match,  and  that  they  are  never  to  expect  that  he  will 
yield  to  them,  as  they  know  they  can  never  conquer  him. 
But, 

3.  Why  is  a  stupid  man  no  more  to  expect  salvation 
from  the  ineffectual  faith  of  the  one  God's  existence,  than 
a  forlorn  trembling  devil  1  That  men  have  been  in  an 
aposlacy  from  God,  as  well  as  devils,  is  plain  to  us  all. 
That  death,  that  is,  eternal  death,  is  the  proper  wages  of 
that  sin  by  which  they  have  apostatized,  thai  is  plain  to  us 
all  too ;  why  should  not  an  apostate  man  therefore  lie 
under  the  just  wrath  of  God,  as  well  as  an  apostate  devil  1 
All  that  can  be  said  in  the  case  is,  that  Christ  hath  died 
for  men  and  not  for  devils :  here  is  all  that  can  be  alleged. 
And  so  we  need  do  no  more  for  the  clearing  of  this  matter 
further,  than  only  to  consider  what  alteration  this  makes 
in  the  case ;  and  in  order  thereto,  I  will  lay  down  sundry 
things  that  I  reckon  very  plain,  and  such  as  do  carry  their 
own  evidence  with  them. 

(1.)  As,  that  there  is  no  natural  connexion  between  the 
death  of  Christ  and  the  salvation  of  a  sinner.  These  two 
things  are  not  naturally  connected,  the  death  of  Christ  and 
the  salvation  of  a  sinful  man.  It  is  plain  and  obvious  in 
itself,  that  there  is  no  natural  connexion ;  these  things  do 
not  naturally  touch  one  another. 

(2.)  Therefore  there  can  be  no  connexion  at  all  between 
them  but  such  as  shall  be  ordinate  or  made,  there  cannot 
be  any  connexion,  without  its  being  made,  between  the 
death  of  Christ  and  the  salvation  of  any  man. 

(3.)  There  can  be  no  pretence  of  any  such  made  con- 
nexion, but  such  as  the  Gospel  constitution  mokes,  that 
is,  made  between  the  death  of  Christ  and  the  salvation  of 
any  man,  but  what  the  Gospel  hath  made  by  its  constitu- 
tion. 

(4.)  The  Gospel  doth  make  no  connexion  between  the 
death  of  Christ  and  the  salvation  of  any  sinner,  without 
intervening  faith.  "  God  so  loved  the  world,  that  he  gave 
his  onlv-begotten  Son  ;  that  whosoever  helieveth  in  him, 
should  not  perish,  but  have  everlasting  life."  The  Gospel 
makes  no  other  connexion  between  that  death  to  which  he 
gave  up  his  own  Son,  and  our  having,  any  of  us,  everlast- 
ing life,  but  upon  the  supposal  of  an  intervening  faith. 

(5.)  That  faith  which  the  Gospel  requires  for  this  pur- 
pose, it  describes  and  tells  us  what  it  is  ;  it  describes  it  by 
distinguishing  characters  ;  it  tells  us,  it  is  such  a  faith  as 
overcomes  the  world,  1  John  v.  4.  It  tells  us  it  is  such  a 
faith  as  by  which  the  hearts  of  men  are  turned  to  the  Lord ; 
"  Many  believed  and  turned  to  the  Lord,"  Acts  xi.  21.  It 
tells  us,  it  is  such  a  faHh,  as  "  is  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  seen ;"  (Heb. 
xi.  l.)that  faith  that  conquers  one  world,  and  reveals  ano- 
ther. That  faith  (I  say)  which  the  Gospel  requires  for 
this  purpose,  to  wit,  of  the  salvation  of  sinners,  by  the  Re- 
deemer, it  doth  also  describe,  and  tells  us  what  it  is. 
Whereupon, 

(G.)  Not  to  have  that  faith  which  the  Gospel  doth  so 
describe  is,  in  the  Gospel  estimate,  to  have  no  faith.  He 
that  hath  not  this  faith  is  an  unbeliever,  still  an  unbeliever. 
As  when  we  speak  of  having  any  thing  (whatsoever  it  be) 
that  is  necessary  for  this  or  that  end  or  purpose,  it  is  not 
the  name  of  that  thing,  the  misapplied  name  of  that  thing, 
that  will  serve  the  end  or  purpose,  but  it  is  plain,  only  the 
thing  itself  will  do  it.  It  is  true,  you  may  call  painted 
bread  by  the  name  of  bread  ;  you  may  call  the  picture  of 
a  loaf,  a  loaf,  but  it  is  not  painted  bread  that  will  nourish 
you,  nor  is  it  the  notion  of  Gospel  faith,  or  the  name  of 
that  faith  misapplied,  that  will  save  you.  They  who  have 
not  the  faith  which  the  Gospel  requires,  have  no  faith  quoad 
hoc,  that  will  serve  this  purpose,  because  that  faith  which 
is  so  and  so  described,  it  requires  as  necessary  for  this 
purpose  of  saving.     And  therefore, 

(7.)  Lastly ;  They  which  have  not  this  faith,  being  there- 
upon still  unbelievers ;  that  is,  they  are  unbelievers  in  re- 


ference to  this  faith  ;  they  have  none  of  that  faith  that  the 
Gospel  requires  in  order  to  salvation  ;  they  must  accord- 
ingly have  the  unbeliever's  portion,  and  the  portion  of  un- 
believers and  devils  is  all  one.  Compare  Luke  xii.  46. 
with  Matt.  XXV.  41.  In  the  fir.st  it  is,  "  Let  such  a  one 
have  his  portion  with  unbelievers :"  and  then  consider  that 
they  who  fall  under  such  a  doom  and  condemnation  at  last, 
are  condemned  to  that  "  fire  which  is  prepared  for  the 
devil  and  his  angels,"  as  it  is  in  the  latter  place.  So  that 
let  a  man  believe  never  so  much  this  one  thing,  (which 
among  the  rest  it  is  needful  he  should  believe  in  order  to 
salvation,)  to  wit,  the  one  God's  existence ;  but  it  doth 
not  work  upon  his  soul,  impresseth  him  not,  altereth  him 
not ;  it  can  no  more  save  him  than  it  will  save  the 
devil. 

Yea,  and  it  might  be  added,  that  the  Gospel  constitution, 
in  this  case,  making  such  a  faith  necessary,  doth  not  only 
speak  the  pleasure  of  the  Legislator,  but  it  speaks  most 
consentaneously  to  the  reason  of  the  thing,  and  with  the 
greatest  advantage.  Here  is  reconciliation  oflered  to  sin- 
ful men ;  but  there  is  none  offered  to  the  devil ;  in  this  re- 
spect then  (though  I  do  not  say  absolutely  in  all  respects) 
their  guilt  is  greatest.  That  one  who  is  no  way  suitably 
affected  with  that  discovery  which  is  made  to  him  of  God, 
considered  with  reference  to  the  state  of  his  case,  and  the 
Gospel  dispensation  under  which  he  is;  such  a  one  as 
doth  in  this  respect  remain  unchanged,  his  heart  imalter- 
ed,  not  won,  not  turned  to  God;  lies  under  greater  gnilt 
than  the  devils  themselves  do  lie. 

Therefore  now  to  make  some  brief  fseof  this.    Hence, 

1.  We  learn,  that  it  is  a  supposable  thing,  that  persons 
living  under  the  Gospel,  professed  Christians,  (for  the 
apostle  speaks  to  such  here,)  may  he  no  more  duly  and 
suitably  affected  with  the  discovery  that  is  made  to  them 
of  the  one  God,  than  the  very  devils.  This  is  not  an  un- 
supposable  thing,  that  man  may  have  the  representation  of 
God  which  the  Gospel  affords,  superadded  to  all  that  is 
natural,  and  be  no  more  suitably  affected  therewith  than  a 
mere  devil,  this  is  a  truly  supposable  case.  And  that  it  is  a 
case  to  be  supposed,  a  thing  that  may  be,  should  strike  all 
our  hearts  with  just  solicitude  hereupon.  May  it  be  1 
And  what !  Is  it  not  so  with  me  1  Have  I  not  lived  all 
this  while  amidst  that  light  that  reveals  the  one  God,  un- 
altered, unchanged,  unimpressed,  just  as  I  should  have 
been,  if  there  had  been  no  such  light,  no  such  discovery  1 
And  again, 

2.  We  may  infer,  that  persons  may  be  in  a  very  great 
measure  like  the  devil  that  do  very  seldom  think  of  him  ; 
nay,  (it  may  be,)  do  think  there  is  no  such  creature.  It  is 
very  likely  that  this  sort  of  persons  whom  the  apostle  here 
speaks  to,  with  such  smartness  and  acrimony,  might  very 
little  Ihink  of  the  devil  till  they  met  with  this  epistle,  till 
they  were  so  put  in  mind.  This  may  very  well  be.  Per- 
sons maybe  very  much  akin  to  the  devil  in  the  temper  and 
complexion  of  their  minds,  when  they  very  little  think  of 
him,  or  of  any  such  matter.  And  they  are  most  of  all  like 
him  that  are  most  positive  in  their  disbelief  of  any  such 
sort  of  creatures  as  devils  are.  That  piece  of  revived  mo- 
dern Sadduceism  goes  now,  with  many,  for  a  great  piece  of 
wit  and  learning.  And  a  very  strange  thing  it  is,  that  we 
should  have  had  among  us  a  clearer  light  than  the  greatest 
part  of  the  world  have  had,  to  make  us  more  ignorant  and 
unapprehensive  of  things  that  are  of  very  great  concern  to 
us  ;  clearer  than  the  pagan  world  have  had ;  and  yet  how 
many  things  do  we  find  discoursed  concerning  the  devil, 
among  their  poets  and  philosophers,  that  there  are  such  a 
.sort  of  middle  creatures  between  the  gods  (the  supreme 
God  at  least)  and  men,  and  that  these  are  distinguished 
into  two  orders,  of  good  and  bad.  Nothing  more  frequent 
in  the  writings  of  pagans,  than  that  there  are  the  good^fnit 
and  cacodiemones ;  some  of  them  seem  not  to  have  been  ig- 
norant, however  they  came  by  the  knowledge,  of  the  apos- 
tacy  of  the  devils,  and  of  their  being  thrown  down  from 
their  happy  state  above,  into  very  great  darkness  and  mi- 
sery. But  it  seems,  our  having  of  clearer  light,  and  more 
express  discoveries  of  things  relating  to  an  invisible  world, 
than  pagans  had,  hath  served  only  to  make  a  great  many 
of  us  a  great  deal  more  ignorant,  and  less  apprehensive  of 
these  things,  and  more  insolent  in  the  belief  of  them,  than 
they.     But  it  is  strange  that  they  who  are  so  very  like  the 


Lect.  XIII. 


THE  UNITY  OF  THE  GODHEAD. 


1091 


devil,  should  be  of  all  others  most  unapt  to  own  or  appre- 
hend that  there  are  any  such  creatures,  or  any  such  sort  of 
creatures.     But, 

3.  We  may  infer,  that  it  is  not  strange,  when  the  cause 
is  so  very  like  between  men  and  devils,  that  their  doom 
should  be  so  like  also;  that  we  cannot  think  it  strange, 
that  we  should  remain  and  be  left  under  that  doom  and 
condemnation  which  sin  did  in  itself  subject  them  to;  who 
■when  God  hath  made  overtures  to  them,  to  distinguish 
them  from  these  evil  spirits,  will  not  be  distinguished,  but 
rather  choose  to  sort  themselves  with  devils  than  with  re- 
turning souls,  souls  that  are  willing  to  return  to  God  through 
Christ. 

We  see  the  terrible  estate  of  devils,  that  they  cannot  own 
the  one  God's  existence  without  trembling.  A  frightful 
thought  it  is  to  them,  to  have  the  eternal  Being  always  in 
view,  that  is,  what  he  is  necessarily,  without  variableness 
or  shadow  of  turning:  they  cannot  nullify  his  being,  they 
cannot  shake  his  throne,  they  cannot  alter  his  nature;  the 
glorious,  bright,  majestic  object  is  always  in  view,  and  they 
can  never  look  towards  it  without  dread  and  astonishment. 
Whatsoever  little  respite  they  may  have,  which  those  words 
imply,  "Art  thou  come  to  torment  us  before  our  time  V  it 
doth  yet  signify,  that  any  thought  of  God  was  dreadful  to 
them^  as  importing  that  state  of  torment  that  was  approach- 
ing, was  drawing  on,  wherein  it  will  be  let  forth  on  them, 
wherein  wrath  will  come  upon  them  (as  it  must  upon  un- 
reconciled men)  to  the  uttermost.     But, 

5.  How  wonderful  is  the  grace  of  God  towards  poor  sin- 
ful men,  that  their  case  doth  admit,  and  may  admit,  of 
their  owning  and  believing  the  one  God's  existence,  with 
another  sort  of  impression  than  the  case  of  the  devils  doth 
admit  of.  For  that  is  plainly  implied  here,  and  therefore 
I  make  this  inference  and  collection, — that  it  is  expected 
that  men  should  be  otherwise  impressed  by  this  belief  of 
the  one  God's  existence  than  the  devils  may  or  can.  It  is 
expected  the  faith  of  this  should  make  other  kind  of  work 
in  the  heart  of  a  man  that  entertains  this  belief,  than  it  can 
do  in  the  heart  of  a  devil.  And  that  very  intimation  signi- 
fies peculiar  favour  and  special  good-will;  special,  if  com- 
pared with  them,  though  It  be  yet  more  special,  if  you  com- 
pare men  with  one  another.  Such  good-will  is  the  import 
of  those  words,  "  Glory  to  God  in  the  highest,  on  earth 
peace,  good-will  towards  men."  "  He  took  not  on  him  the 
nature  ofangels,"or(as  those  words  may  admit  to  be  read) 
"  he  took  not  hold  of  angels  to  save  them  ;  but  took  on 
him  the  seed  of  Abraham."  His  design  herein  spoke  it.self, 
(as  in  that  Heb.  ii.  14.)  "  Inasmuch  as  the  children  were 
partakers  of  flesh  and  blood,  he  himself  did  partake  of  the 
same."  Saith  he,  "  Those  that  I  came  to  save,  are  such  as 
have  flesh  and  blood  in  them,  not  devils."  And  because 
they  had  flesh  and  blood  in  them,  he  likewise  took  flesh 
and  blood  that  he  might  save  such  ;  that  is,  that  he  might 
die,  that  he  might  have  .somewhat  mortalabout  him,  some- 
what that  could  die,  that  was  capable  of  dying,  and  that  dy- 
ing he  might  overcome  "  him  that  had  the  power  of  death, 
that  is,  the  devil  ;  and  deliver  them  who  through  fear  of 
death  were  all  their  lifetime  subject  to  bondage"" 

6.  We  may  learn  hence,  that  there  is  not  too  great  a 
stress  to  be  laid  upon  the  mere  business  of  orthodoxy,  or  a 
rectitude  of  notions  and  sentiments,  though  about  the  great- 
est and  most  important  things,  things  never  so  great:  and 
you  may  suppose  none  greater  than  this,  the  existence  of 
the  one  God,  the  certain  existence  of  the  unity  of  the  God- 
head. But  yet,  I  say,  a  rectitude  of  notions  or  .sentiments, 
even  about  so  great  things,  or  that  which  we  generalU'call 
orthodoxy,  ought  not  to  have  too  great  a  stress  laid  upon 
them.  I  doubt  not  but  that  there  is  entire  orthodoxy  in 
hell,  there  is  very  little  error  in  hell,  very  little  of  untrue 
notions,  the  truth  of  things  is  very  clearly  apprehended 
there,  even  the  most  terrible  things  ;  false  doctrine  doth  not 
obtain  there  about  such  matters  as  this,  to  be  sure  ;  and 
therefore,  let  no  man  value  himself  too  much  upon  this, 
that  he  understands  aright,  that  he  thinks  right  thoughts, 
doth  believe  that  there  is  one  God,  one,  and  but  one.  He 
may  do  no  more  in  this  than  the  devils  do,  they  may  be  as 
orthodox  as  he ;  and  he  may  therein  know  no  more  truth 
than  they  know.    But  we  may  yet  further  infer, 

7.  That  it  is  a  very  dismal  thing,  and  ought  accordingly 

"  Preached  IVlarch  27tli.  I69I. 


to  be  deplored  much,  that  such  things  as  we  have  revealed 
to  us,  concerning  God,  should  be  from  time  to  time  pro- 
pounded and  explained,  and  inculcated,  and  yet  have  no 
more  efiect  upon  us  than  upon  devils.  How  many  a  man 
IS  there,  that  lives  under  the  Gospel  of  Christ,  unreconci- 
led to  God  all  his  days  !  Oh,  if  there  be  any  such  a  one  in 
this  assembly,  how  often  hast  thou  been  striven  with  to 
turn  and  live!  how  often  invited  back  to  God  in  Christ! 
But  it  hath  signified  as  little  to  preach  to  thee  all  this  while, 
as  if  one  had  preached  to  a  devil.  Oh,  wretched  creature, 
that  thou  wilt  make  thyself  a  devil,  when  God  doth  not 
make  thee  such  !  that  thou  wilt  sort  with  the  devils,  when 
God  would  deal  with  thee  on  very  distinct  terms  from 
them  !  He  would  have  thee  come  to  him  ;  he  doth  not  in- 
vite devils  back;  he  saith  to  thee,  "  Return,  return  ;"  he 
saith  not  so  to  them.  Here  is  the  blood  of  a  Redeemer 
spilt  for  thee,  it  was  not  for  them.  And  if  we  consider 
this  matter  generally;  oh,  how  dismal  it  is  to  think,  that 
the  revelation  of  the  doctrine  of  the  very  one  God's  exist- 
ence, should  have  made  no  more  impression  than  it  hath, 
to  advantage  the  world  of  mankind  ;  that  the  state  of  things 
should  be  so  very  much  upon  earth  as  it  is  in  hell !  as  if 
there  were  no  difference  in  the  cases  of  men  and  devils ; 
that  there  should  be  such  enmity  against  God  amongst 
men  upon  earth,  such  rage,  such  contempt,  such  blasphe- 
my against  this  one  existing  Deity.  And  indeed,  in  this, 
men  are  worse  than  the  devils,  for  the  devils  do  hate  God, 
but  they  do  not  despise  him ;  here  on  earth  he  is  hated  and 
despised  too;  the  devils  hate  him,  but  they  cannot  con- 
temn him ;  men  hate  and  contemn  him  both  together. 
"  Wherefore  do  the  wicked  contemn  God'!"  Psal.  x.  13. 
But  lastly, 

8.  We  further  learn  hence,  what  this  doctrine  is  likely 
to  efltct,  if  ever  it  come  generally  and  to  purpose  lobe  be- 
lieved in  the  world,  even  this  faith  of  the  one  God's  exist- 
ence. What  a  blessed  change  will  that  infer  and  make 
generally  among  men  ;  when  the  one  God  shall  be  repre- 
sented, and  understood,  and  known  with  efiect  generally! 
if  ever  there  shall  be  such  a  time.  That  is,  there  shall  be 
a  world  of  reasonable  creatures,  all  centring  in  this  one, 
all  conspiring  in  the  adoration  and  love  of  this  one  God; 
all  bowing  to  him  and  kneeling  before  him  :  and  no  con- 
tention amongst  men  but  who  shall  express  most  of  love 
and  duty  to  their  universal,  sovereign  Maker  and  Lord. 
And  therefore,  men  are  only  miserable  in  the  mean  time 
by  not  having  real  truth  impressed  and  inwrought  into  the 
temper  of  their  spirits  ;  they  are  only  by  this  miserable, 
that  they  are  fallen  from  the  one  God,  and  apprehend  him 
not,  apprehend  not  the  unityof  the  Godhead  in  whom  they 
all  are  to  unite.  If  men  were  all  united  in  God,  in  the  fear 
of  him,  in  the  love  of  him,  in  subjectedness  and  devoted- 
ness  to  him,  this  could  not  but  infer  universal  order,  peace, 
and  felicity,  all  the  world  over.  Men  are  only  miserable, 
only  unhappy,  by  holding  the  truth  in  unrighteousness, 
and  such  truth;  for  the  apostle  sgeaks  of  such.  This  is 
the  true  ground,  on  which  "  the  wrath  of  God  is  revealed 
from  heaven,  against  all  ungodliness,  and  unrighteousness 
of  men,  who  hold  the  truth  in  unrighteousness,  because 
that  which  may  be  known  of  God,  is  manifest  in  them,  for 
God  hath  showed  it  unto  them,"  Rom.  i.  17.  18.  But  I 
shall  not  insist  further  upon  this. 

The  next  thing  that  comes  in  cour.se  to  be  handled,  will 
be  the  doctrine  of  the  Trinity.  Having  opened  the  Unity 
of  the  Godhead,  a  Trinity  therein  also  will  next  come  un- 
der our  consideration. 


LECTURE   XIIL' 


/'or  there  are  three  that  bear  record  in  heaven,  the  Father 
the  Word,  and  the  Holy  Ghost :  and  these  three  are  one. 

I  INTEND  no  long  discourse  upon  this  subject,  nor  longer 
than  may  consist  with  the  design  of  going  over  the  several 
heads  of  religion,  in  as  plain  a  manner,  and  in  as  short  a 
way,  as  I  can.  It  would  very  ill  agree  with  such  a  design. 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


PartL 


to  insist  upon  and  discourse  upon  all  the  several  texls  of 
Scripture  arguments  and  objections  this  way  and  that, 
which  are  wont  to  be  ventilated  upon  this  point.  All  that 
can  be  expected,  according  to  the  course  I  have  proposed 
to  use,  will  be  barely  to  represent  that  which  I  take,  and 
which  (I  hope)  we  generally  agree,  to  be  the  truth  in  this 
matter,  in  as  lew  and  as  plain  words  as  is  possible.  If  one 
should  take  the  large  course,  which  some  (it  may  be)  would 
expect.  It  would  be  to  make  one  particular  subject  the  bu- 
siness of  a  long  life's  time,  and  would  be  to  tu  rn  this  place 
into  a  theatre  of  contentious  disputations  rather  than  seri- 
ous instructions,  tending  only  to  gratify  vain  minds,  rather 
than  to  edify  the  sober  mind. 

I  shall  not  need  to  stay  at  all  upon  the  particular  con- 
troversy about  this  text,  the  authenticity  of  it,  which,  it  is 
true,  is  disputed;  but  upon  that  account  only,  that  some 
copies  have  been  found  not  to  have  it.  But  for  such  as  are 
in  doubt  thereupon  concerning  it,  I  need  do  no  more  than 
recommend  them  (amongst  others)  to  what  hath  been  most 
judiciously,  and,  indeed,  very  charitably,  written  as  to  that 
matter  by  Dr.  Hammond,  in  his  annotations  on  the  New 
Testament;  where  he  hath,  with  equal  judgment  and  chari- 
ty, represented  how  it  is  very  easily  supposable  that  in 
the  transcribing  of  some  copy  or  another,  two  verses  com- 
ing here  together,  this  seventh  and  eighth  that  do  begin  and 
end,  both  of  them,  somewhat  alike,  the  eye  of  the  transcri- 
ber might  fall  upon  the  latter,  and  so  write  without  look- 
ing back  to  the  former.  A  very  obvious  supposition,  and  a 
great  deal  more  probable,  (as  it  is  a  great  deal  more  chari- 
table,) than  to  suppose  that  either  side,  in  the  lime  of  the 
Arian  controversy,  did  design  a  corruption  of  the  scripture 
text :  I  say,  it  is  a  great  deal  more  rational,  (as  it  is  more 
charitable,)  because  indeed  it  had  been  a  very  fooli.sh  thing, 
merely  out  of  favour  to  one  side,  to  have  corrupted  the 
Scripture  in  that  one  particular  place,  leaving  other  Scrip- 
tures to  stand  as  they  were  that  speak  so  fully  the  same 
thing;  as  that  Matt,  xxviii.  18, 19.  and  that  John  x.  30.  "  I 
and  my  Father  are  one."  It  is  not  likely  there  should  be 
a  designed  corruption,  where  the  loss  of  reputation  would 
be  so  very  great,  and  the  gain  and  advantage  so  very  little  ; 
but  we  have  reason  enough  to  be  satisfied  that  the  most 
ancient  copies  have  it  as  we  here  find. 

And  for  the  way  of  managing  the  discourse  upon  this 
subject,  I  shall  not  offer  at  that  which  some  have  done,  the 
demonstrating  a  trinity  in  the  Godhead  in  a  rational  way, 
as  that  which  some  have  supposed  sufficiently  evident  by 
rational  light ;  and  which  some  have  made  it  their  business 
to  evmce,  (both  Poiret  and  others  before  him,)  and  with 
no  contemptible  endeavour.  But  whether  such  do  demon- 
strate their  point,  yea  or  no,  it  is  to  me  a  very  strong  de- 
monstration of  the  strange  imbecility  of  the  human  mind, 
that  some  should  think  it  rationally  demonstrable  that  that 
cannot  but  be,  wliich  others  take  to  be  rationally  demon- 
strable cannot  be.  This,  I  say,  it  is  a  great  demonstration 
to  me  of;  and  I  do  believe  that  they  who  do  read  the  other 
writings  of  Poiret  and  others,  who  think  the  trinity  ration- 
ally demonstrable,  and  read  the  writings  of  Socinus  and 
others,  his  followers,  who  think  the  contrary,  will  appre- 
hend, in  other  matters,  Poiret  to  be  as  rational  a  man  as 
ever  Socinus  was,  or  any  that  followed  him.  Compare 
the  writings  of  the  one  and  the  other,  in  other  matters; 
and  then  I  say,  it  is  a  strong  demonstration,  and  that 
which  doth  require  our  very  serious  thoughts,  of  the  im- 
becility of  the  minds  of  men,  and  how  little  the  confident 
pretences  to  rational  demonstrations,  by  interested  persons, 
engaged  and  dipped  in  a  party  this  way  and  that,  are  to 
be  relied  upon,  when  some  very  highly  rational  men  shall 
undertake  to  demonstrate,  that  it  is  impossible  this  should 
be;  when  others  as  rational  as  they,  shall  undertake  to  de- 
monstrate it  is  impossible  not  to  be.  That  is,  that  there 
could  have  been  no  such  thing  as  creation,  nor  indeed  any 
action  in  the  Deity,  and  consequently,  no  Deity  at  all  if 
there  were  not  a  trinity  in  it.  That  is,  if  there  were  not 
an  eternal  Mind  which,  when  there  was  nothing  else, 
should  like  an  intellectual  sun  turn  its  beams  inward  upon 
itself,  and  so  by  con.sequence,  beget  an  eternal  action,  its 
own  eternal  image,  and  that  there  must  be  an  eternal  love 
between  that  mind  begetting,  and  the  mind  begotten :  and 
there  you  have  the  trinity  in  the  Deity. 

But  this  I  insist  not  on  ;  only  that  it  may  appear  that  it 


is  not  impossible :  and  I  hope  that  all  pretence  that  it  is, 
will  in  due  time  and  easily  vanish.  It  is  so  plainly  reveal- 
ed in  Scripture,  that  there  is  a  trinity  in  the  Godhead,  that 
we  may  very  well  take  it  upon  the  word  of  him  that  re- 
ports it  to  us,  and  who  best  (we  maybe  sure)  understands 
his  own  nature.  Take  it,  I  say,  amongst  those  things  of 
God,  which  are  only  to  be  known  by  the  Spirit  of  God; 
as  there  are  things  of  a  man,  that  are  only  known  by  the 
spirit  of  a  man  that  is  in  him;  (as  the  apostle  speaks, 
1  Cor.  ii.  14.)  and  if  the  mind  and  spirit  of  every  particu- 
lar man  have  its  own  particularities  known  only  to  itself, 
till  the  man  is  pleased  to  reveal  and  make  them  known, 
sure  it  is  very  little  strange  that  the  Divine  Being  should 
have  his  peculiarities  too,  not  otherwise  knowable  than  as 
he  is  pleased  to  reveal  them.  And  if  he  plainly  reveal  to 
us,  that  there  is  a  trinity  in  the  unity  of  his  nature,  then 
surely,  to  sober  inquirers  and  learners,  the  business  is  done. 

As  to  the  latter  part  of  the  verse,  I  shall  not  need  to  in- 
sist upon  it,  "  these  three  are  one,"  having,  I  hope,  suffi- 
ciently evinced  to  you  the  unity  of  the  Godhead  from  ano- 
ther text.  And  I  chose  to  do  it  from  another  text  rather, 
that  had  that  expression  in  it  which  this  hath  not.  For 
this  doth  not  expressly  say,  these  three  are  one  God,  but  it 
doth  say,  these  three  are  one.  But  having  already  proved 
to  you  that  the  Godhead  is  but  one,  it  leads  us  with  so 
much  the  more  clearness  (having  asserted  the  doctrine  of 
the  unity  of  the  Godhead  to  be  true)  to  apprehend,  that  it 
must  be  the  truth  of  this  place,  and  so  shall  have  occasion 
but  to  repeat  concerning  that  which  we  have  already  pro- 
ved, but  not  to  prove  it  any  more.  And  therefore,  the  plain 
contents  of  this  scripture  you  may  take  thus — that  there  is 
a  trinity  in  the  Deity,  or,  if  you  will,  a  little  more  largely 
— that  there  are  three  which  we  cannot  more  fitly  express 
or  conceive  of,  than  by  the  name  of  persons,  in  the  only 
one  Godhead.    And, 

I.  I  .shall  evince  the  triith  of  this  doctrine. 

And  now  to  let  you  see  that  this  is  reasonably  given  you, 
as  the  sense  and  meaning  of  this  place,  I  shall  proceed  by 
some  gradual  steps  :  and, 

1.  To  prepare  my  way,  let  you  see  that  this  is  spoken 
here  in  this  place;  it  is  the  doctrine  of  this  place.  So  that 
if  it  can  be  made  appear  to  be  in  itself  true,  we  shall  have 
all  the  reason  in  the  world  to  conclude,  that  it  is  fitly  re- 
presented as  the  doctrine  held  forth  in  this  text.  And  for 
the  truth  of  the  thing,  we  shall  come  to  consider  from 
other  places  afterwards.     And, 

(1.)  It  seems  very  reasonable,  inasmuch  as  we  otherwise 
ascertained  that  there  is  but  one  God,  that  the  one  thing 
wherein  the  three  persons  mentioned  are  said  to  be  united, 
is  the  Godhead.  "  These  three  are  one."  One  what"?  It 
is  most  reasonable  to  understand  the  meaning  is,  that  they 
are  one  God,  though  this  be  not  expressed  in  the  text.  For 
it  is  very  plain,  from  what  hath  been  already  said,  that  the 
Godhead  can  be  but  one.  And  when  it  is  said,  there  are 
three  in  heaven  that  are  all  one,  that  one  thing  which  they 
are  said  to  be  must  needs  be  God,  or  the  Godhead  where- 
in they  are  said  to  unite  ;  especially  the  Father  being  said 
to  be  one  of  the  three,  concerning  whose  Godhead  there  is 
no  doubt. 

(2.)  It  is  very  plain,  (upon  supposition  that  the  three 
mentioned  in  the  text  do  unite,  or  are  united  in  the  God- 
head,) the  meaning  must  be,  that  they  are  one  God  and  no 
more ;  that  is,  that  the  one  God  which  they  are  said  to  be, 
is  but  one,  is  one  God  and  no  more.  There  can  be  no 
reason  imagined  why  it  should  be  said  they  are  one,  if  the 
intendment  were  not  that  they  were  only  one  ;  or  that  that 
thing  which  they  are  said  to  be,  is  but  one.  To  say  the 
Godhead  is  one,  it  must  always  mean  one  exclusively,  that 
is,  that  there  is  no  other  God  but  that,  that  one.  And  so, 
that  is  the  thing  thai  these  three  do  unite,  or  are  united  in : 
not  one  witness,  it  is  not  a  being  united  in  their  end :  that 
cannot  be  meant  here  :  for  it  is  manifest  that  the  apostle 
doth  vary  the  form  of  expression  in  the  following  verse, 
where  it  is  said,  "  These  three  agree  in  one;"  all  to  one 
puqiose,  all  to  one  design,  all  giving  one  and  the  same 
testimony  concerning  Christ,  concerning  that  Jesus  who 
was  descended  and  come  down  into  this  world.  But  here 
it  is  said  in  the  text,  they  are  one,  are  one  thing,  not  one 
person  ;  and  therefore,  it  doth  signify  that  they  do  agree,  or 
do  unite  and  meet  in  that  wherein  it  is  never  intended  to 


Lect.  XIII. 


THE  TRINITY  OP  PE^vSO^'S  IN  THE  DIVINE  ESSENCE. 


1093 


say  or  intimale  Ihat  ihey  differ  :  that  is,  in  essence  they  are 
united,  but  not  in  personality.  If  it  had  been  a  person 
that  was  spoken  of,  then  it  would  have  been  proper  enough 
to  have  spolien  of  it  under  the  notion  of  things.  But  iri- 
asmnch  as  it  is  the  essence,  and  not  the  person,  that  is 
here  intended,  therefore  it  is  said,  one  thing  :  if  we  would 
read  the  wrords  literally,  it  is,  "  the.se  three  are  one  thing," 
that  is  the  meaning  of  them,  and  so  they  should  be  rendered. 

(3.)  Hereupon  it  is  very  rational  to  conclude,  that  when 
it  is  said,  there  are  three  that  are  united  in  this  one  thing, 
that  it  must  also  be  understood,  they  are  three  and  no 
more,  as  by  one  is  meant  only  one,  so  by  three  is  meant 
only  three.     Whereupon, 

(4.)  It  must  with  equal  rea.son  be  concluded,  that  these 
three  which  are  three,  and  no  more,  must  needs  be  some 
eminent  three,  and  of  some  very  eminent  order.  And  do 
but  pause  here  a  little,  and  see  if  light  do  not  spring  into 
your  minds  about  this  matter:  when  it  is  .said  there  are 
three  (it  being  by  parity  of  reason  to  be  under.stood,  three 
and  DO  more)  in  heaven.  Pray  what  three  in  heaven  can 
there  be,  that  are  three,  and  no  more,  of  one  eminent 
order,  but  they  must  be  three  divine  persons  1  Bethink 
yourselves  of  it  a  little  :  it  cannot  be  three  angels,  for  then 
it  cannot  be  said,  there  are  three  and  no  more  in  heaven  : 
and  you  have  not  heard  of  any  higher  creatures  than  an- 
gels, any  superior  order  of  creatures  above  angels,  of 
which  there  are  three  and  no  more:  and  it  cannot  be  three 
Gods,  becau.se  the  Godhead  is  but  one ;  there  is  but  one 
God  and  no  more.  Then  I  beseech  you.  What  is  there  left  1 
It  is  not  three  angels,  it  is  not  three  of  any  sort  of  creatures 
superior  to  angels,  of  whom  there  are  three  and  no  more. 
And  the  Father  is  here  mentioned  as  one  of  them.of  v.-hose 
Godhead  there  can  be  no  doubt :  and  then  pray  consider. 
What  can  these  three  be  f  Not  three  creatures,  not  three 
Gods ;  therefore,  they  can  be  nothing  but  three  persons, 
three  substances  in  the  Godhead.  Thus  then  you  are 
gradually  led  on  to  see,  that  this  is  the  plain  doctrine  of 
the  text ;  and  if  you  can  be  convinced  that  there  is  in  il, 
Veritas  rei,  the  truth  of  the  thins,  there  will  be  no  doubt  at 
all  but  that  il  is  Veritas  loci,  the  tnUh  nf  this  place. 

2.  And  that  is  it  I  now  come  to,  that  is,  to  evince  to  you 
veritatem  rei,  tJie  truth  of  the  thing,  that  there  is  a  trinity 
in  the  Godhead,  that  there  are  three  that  are  all  ci'  them 
this  one  God.  And,  I  shall  (with  all  possible  brevity)  labour 
to  prove  it  to  you  positively,  from  other  scriptures  and 
scripture-considerations,  and  then — show  you  the  unrea- 
sonableness of  what  is  pretended  against  il,  how  irrational 
the  pretence  is  against  such  a  thing.  That  is,  that  there 
should  be  three  who  in  .some  one  respect  are  truly  to  be 
said  and  called  three,  and  in  some  other  respect  are  as 
truly  to  be  called,  or  said  to  be,  but  one.     But, 

(1.)  I  come  to  the  positive  proof  And  because,  con- 
cerning the  personality  and  deity  of  ihe  Father  there  is  no 
question,  there  is  none  that  will  contend  with  us  about  that 
matter,  therefore  our  business  will  reiale  tc  the  other  two. 
And  concerning  them,  that  is,  the  Word  (a?  he  is  here 
called)  and  the  Holy  Ghost,  I  sha!l  endeavour  to  evince 
to  )'ou  these  two  things — that  they  are  persons,  and — that 
they  are  divine  persons. 

[1.]  That  they  are  persons.  And  here  (as  I  have  told 
you)  we  have  not  a  fitter  notion  under  which  to  conceive 
of  them,  nor  a  fitter  word  in  our  tongue  by  which  to  ex- 
press or  speak  of  them.  Not  that  we  can  think,  that  per- 
son being  afterwards  to  be  clothed  with  the  notion  of  di- 
vine, can  be  Ihe  same  thing  with  God  as  with  tis  ;  because 
it  is  impossible  any  thing  can  have  one  common  notion  to 
him  and  to  us.  That  would  be  altogether  inconsistent 
■with  the  perfection,  the  universal  perfection  of  the  di\ine 
Being,  to  suppose  that  anv  notion  could  be  common  to  him 
and  the  creature.  For  then,  he  should  not  comprehend 
all  entity  in  himself,  if  there  were  a  notion  common  to 
him  and  to  us  ;  for  that  must  import  something  superior 
to  both,  and  that  were  comprehensive  of  both,  and  .so  it 
Vould  make  God  but  a  part  of  being.  Therefore,  the 
word  person,  as  any  other  word  whatsoever,  that  is  wont 
to  be  applied  to  and  spoken  of  God  and  of  us,  must  be 
spoken  of  us  but  analogically,  not  univocally,  not  as  if  it 
signified  the  same  thing  when  it  is  spoken  of  him  and 
when  it  is  spoken  of  us.  And  therefore,  we  are  not  to 
judge  of  a  divine  person  by  a  human  person,  or  by  a  cre- 
73 


aled  person.  The  difference  is  infinite,  and  the  distance 
IS  infinite,  between  God  and  any  creature.  So  any  thing 
that  is  spoken  of  him  must  infinitely  differ  from  whatso- 
ever may  be  spoken  of  us  under  Ihe  same  name.  There- 
fore, when  we  speak  of  a  person,  among  creatures,  as  sig- 
nifying an  inieWigenlsiippoxitum,  being,  nehh'^v  stippositum 
nor  intelligent  can  be  Ihe  same  with  hiin  and  with  us.  His 
intellect  and  ours  difl'er  infinitely  :  and  il  is  so  little  known 
how  individuations  are  made  among  creatures,  that  it  is 
infinitely  more  impossible  how  they  are  made  with  God. 
But  thai  being  premised,  that  these  two,  the  Word  and  the 
Holy  Ghost,  are  so  spoken  of  in  Scripture,  as  that  we  have 
no  other  way  of  conceiving  otherwise  than  that  they  must 
be  spoken  of  as  persons ;  this  I  shall  endeavour  to  evince. 

Fir.st,  As  concerning  the  Word,  I  only  premise  that 
which  is  in  itself  evident,  that  by  the  Word  here,  and  the 
Son  of  God  elsewhere,  must  be  meant  the  same  thing.  As 
is  plain  in  the  first  of  St.  John's  Gospel ;  "  In  the  beginning 
was  the  Word  :"  that  which  is  called  the  Word  there,  is 
called  the  Son  of  God  presently  after,  in  the  same  chapter: 
"  The  Word  was  made  flesh  and  dwelt  among  us,  (and  we 
beheld  his  glory,  the  glory  as  of  the  only-begotten  of  the 
Father,)  full  of  grace  and  truth."  The  Word  and  the  Son 
are  all  one.  Then,  what  is  there  and  elsewhere  called  the 
Word  sometimes,  and  sometimes  Son,  or  the  Son  of  God, 
that  must  needs  mean  what  we  can  conceive  of  no  other- 
wise than  under  the  notion  of  a  person.  That  is,  we  find 
the  action  from  time  to  time  ascribed  to  this  Word,  or 
this  Son,  of  an  intelligent  agent,  of  one  that  did  act  nnder- 
standingly  and  with  design.  And  we  can  have  no  better 
signification  of  a  person,  no  clearer  notion  of  one,  than 
that  IS.  He  is  constantly  .spoken  of  as  an  intelligent  agent ; 
and  concerning  that,  there  can  be  no  difficulty,  nor  indeed 
is  (here  any  controversy  between  us  and  our  antagonists, 
concerning  his  personality  ;  only  they  will  have  him  to  be 
but  a  human  person,  which  we  shall  in  its  own  place  con- 
sider by  and  by.     And, 

Secondly,  Concerning  the  Holy  Ghost,  that  he  also  is  a 
person,  or  such  a  one  as  we  can  conceive  of  under  no  other 
notion  than  that  of  a  person ;  Ihat  is,  as  acting  intelligently 
and  with  design  :  even  .so  is  he  most  apparently  spoken  of 
from  time  to  time  in  Scripture.  Hereupon  it  is  said,  He 
bears  witness  in  heaven  ;  as  he  did  in  heaven,  and  from 
thence,  testify  concerning  Christ,  that  he  was  the  Son  of 
God,  to  be  heard,  and  obeyed,  and  submitted  to  as  snch  ; 
and  as  a  dove,  descended  in  visible  glory  upon  him  from 
Ihe  heavens.  This  speaks  the  act  of  an  intelligent,  design- 
ing cause  on  his  part,  as  to  what  he  did  in  testifying,  and 
so  he  is  very  frequently  spoken  of,  as  coming  for  such  and 
such  a  purpose.  "  When  he  is  come  he  shall  convince  the 
world,"  John  xvi.  7,  8.  And  (which  is  most  observable) 
in  several  parts  of  these  chapters,  of  the  Hth,  15th,  and 
16lh  of  that  Gospel,  even  there,  where  he  had  been  spoken 
of  under  the  name  of  the  Spirit  belbre,  when  one  would 
expect,  in  correspondence  to  that  name  Spirit,  it  would 
have  been  said,  it ;  it  being  neutral,  a  word  of  Ihe  neuter 
gender,  it  is  said  he  ;  when  he  is  come,  not  when  it  is  come, 
he  shall  convince  the  world  of  sin  ;  yea,  and  even  the  very 
laws  of  grammar  and  syntax  arewaived,  as  if  it  were  on 
purpose  to  hold  out  this  one  thing  to  us,  Ihat  the  Holy 
Ghost  was  a  person,  an  intelligent  Being,  working  and  act- 
ing with  design  :  for  when  we  have  the  word  Spirit,  pre- 
sently he  doth  follow  upon  it :  and  at  a  very  great  distance, 
in  one  place,  (several  verses  being  interposed,)  from  any 
other  antecedent  but  spirit.  Indeed,  in  the  14th  and  15;n 
chapters,  there  was  the  Comforter  as  well  as  the  Spirit,  to 
which  he  might  have  reference;  but  still,  Spirit  was  the 
nearer  antecedent.  But  j'ou  will  find,  in  the  16th  chapter, 
Ihe  13th  and  14th  verses,  ihat  there  is  no  antecedent  for 
many  verses  together,  besides  Spirit,  and  afterwards  imme- 
diately subjoined  he,  and  not  it,  on  purpose  to  signify  (and 
we  cannot  imagine  what  it  should  be  to  signify  besides)  the 
personality  of  the  Holy  Ghost.  And  it  is  a  very  unreason- 
able supposal,  that  in  the  form  of  baptism  which  we  have, 
Malt,  xxviii.  19.  "  Go  ye,  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  Ihe  Son,  and  of  Ihe  Holy 
Ghost ;"  that  the  two  first  should  be  persons,  (as  ihey  arr 
confessed  on  all  hands  to  be.)  and  that  there  should  be  pnt 
in  the  same  order  with  them  a  quality,  as  our  antagonists 
would  teach  us  to  conceive,  concerning  the  Holy  Ghost ; 


1094 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


PartIT 


baptizing  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  wha/  ■?  of  a  quality,  in  the  third  place.  That  is,  that 
when  the  design  manifestly  was  there  to  state  the  object  of 
all  practical  religion,  of  the  whole  of  ourChristianity,  into 
the  believing  whereof  we  are  to  be  baptized,  there  should 
be  a  transient  quality  put  into  conjunction  with  those  two 
great  persons,  the  Father  and  the  Son.  Surely,  it  needs 
but  to  stay  and  to  pause  here  a  little,  to  have  light  irresis- 
tibly strike  into  the  mind  of  any  one  that  will  do  so,  that 
will  consider  how  unreasonable  it  is  to  imagine,  when  the 
design  is  manifestly  to  represent  and  state  the  entire  object 
of  whole  Chrislianily,  that  is,  the  Father,  the  Son,  and  the 
Holy  Ghost,  that  the  two  first  of  these  are  persons,  and  the 
third  but  a  quality.     Therefore,  that  being  very  plain, 

[3.]  The  second  thing  that  needs  to  be  evinced  is,  that 
they  are  Divine  persons,  and  much  is  done  towards  that 
already.  It  appearing  they  are  per.sons,  they  cannot  be 
created  persons,  they  cannot  be  angels,  of  which  it  can  be 
said  there  are  three  and  no  more.  But  we  hear  of  no  in- 
tervening order  of  creatures,  above  angels  and  below  God. 
And  then  what  should  they  be,  since  they  are  persons,  (as 
is  plain,)  but  Divine  per.sons,  that  do  subsist  in  the  God- 
head 1  And  to  evince  this  a  little  more  distinctly,  but  very 
briefly. 

First,  Concerning  the  Word,  or  the  Son,  (which  you  see 
are  both  of  them  names  of  the  same  person,)  how  expressly 
is  he  often  said  to  be  God  !  In  that  mentioned  first  of  John, 
nothing  can  be  spoken  more  openly  nor  in  plainer  words. 
"  In  the  beginnmg  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God."  And  Psal.  xlv.  6.  "  Thy 
throne,  O  God,  is  for  ever  and  ever,"  which  the  author  to 
the  Hebrews  (chap.  i.  8.)  allegeth  to  be  plainly  said  to  the 
Son  ;  "  And  to  the  Son,  he  said.  Thy  throne,  O  God,  is 
for  ever  and  ever."  So  Rom.  ix.  5.  "  Of  whom,  as  con- 
cerning the  flesh,  Christ  came,  who  is  over  all,  God  bless- 
ed for  ever."  And  that,  1  John  v.  20.  "  And  we  know 
that  the  Son  of  God  is  come,  and  hath  given  us  an  under- 
standing, that  we  may  know  him  that  is  true  ;  and  we  are 
in  him  that  is  true,  even  in  his  Son  Jesus  Christ.  This  is 
ihe  true  God  and  eternal  life :"  most  fitly  spoken  of  the  Son, 
who  was  to  be  the  spring  of  life  to  us,  according  to  what 
had  been  said  a  little  above  in  Ihe  same  chapter,  "  This  is 
the  record,  that  God  halh  given  us  eternal  life,  and  this 
life  is  in  his  Son.  He  that  hath  the  Son  hath  life  ;  and 
he  that  hath  not  the  Son  hath  not  life." 

It  is,  I  know,  alleged  with  a  great  deal  of  triumph  by 
some  of  the  adversaries,  that  he  is  excluded  in  another 
place  from  being  the  true  God,  and  that  that  should  not  be 
said  of  him,  when  we  are  told,  (John  xvii.  3.)  "  This  is 
life  eternal,  that  they  might  know  thee  the  only  true  God, 
and  Jesus  Christ,  whom  thou  hast  sent."  If  the  Father 
only  be  true  God,  then  the  Son  is  not.  But  the  inconse- 
quence of  this  will  easily  appear  to  them  that  shall  but 
consider,  how  the  word  071I1/  is  placed.  It  is  placed  .so  as 
to  assert  the  predicate,  and  not  the  subject  in  the  latter 
proposition.  It  is  not  said.  Thou  only  art  the  true  God, 
and  so  that  doth  not  exclude  the  Son  at  all.  The  Father 
is  the  only  true  God,  and  the  Son  is  the  only  true  God, 
and  the  Holy  Ghost  is  the  only  true  God.  But  it  cannot 
be  said  that  either  the  Father  only  is  the  true  God,  or  the 
Son  only  is  the  true  God,  or  the  Holy  Ghost  only  is  the 
true  God  ;  but  they  are  each  of  them  that  God  which  is 
the  only  true  one,  and  of  which  there  is  but  one  and  no 
more.  Do  but  oteerve  that  the  word  o7il!/  affects  not  the 
subject  spoken  of,  but  the  thing  affirmed,  or  spoken  of  that 
subject.  The  case  is  but  like  this,  as  if  I  should  use  these 
words,  "  This  is  the  only  London."  It  may  be  true  for 
ought  we  know,  that  there  is  no  London,  but  this  which  is 
famously  called  so  by  that  name  ;  but  if  one  should  say, 
"  This  only  is  London,"  that  is,  this  place  where  we  are, 
and  there  the  »;(/»/ should  limit  the  subject,  that  were  false ; 
for  there  are  thou.sands  of  places  in  London  as  well  as 
this  ;  there  are  a  great  many  assemblies  in  London,  a  great 
many  places  of  worship  and  societies  besides  this  :  but  we 
may  say,  "  This  is  the  only  London  ;"  so  the  difference  is 
plain  to  any  that  will  consider  it. 

I  might  insist  much  more  largely  (but  it  is  not  needful 
to  say  every  thing  that  might  be  said  in  a  plain  case)  con- 
cerning the  Son,  to  prove  his  divine  personality  by  most 
manifest  attributes  of  Deity,  given  him  over  and  over  in 


Scripture,  as  "  The  first  and  the  last :"  creating  power,  as 
"  Him  by  whom  the  world  was  made,  and  by  whom  be 
made  the  world,"  which  is  over  and  over  said  of  him. 
Col.  i.  15.  Heb.  i.  3.  John  i.  beginning.  And  universal 
knowledge,  omnisciency,  heart  knowledge ;  "  Thou  know<- 
est  all  things,  thou  knowest  that  I  love  thee."    But  then, 

Secondly,  Concerning  the  divine  person  of  the  Holy 
Ghost,  that  he  also  is  God  ;  that  doth  sure  carry  convic- 
tive  light  with  it  to  any  that  do  consider,  that  when  the 
form  of  baptism  is  given  (eis  was  said)  with  design  to 
state  the  whole  object  of  our  religion,  "  The  Father,  the 
Son,  and  the  Holy  Ghost"  are  mentioned  together;  and 
Ihere  can  be  no  object  of  religion  but  God,  none  but  a 
divine  person,  and  we  find  the  Holy  Ghost  frequently 
mentioned,  upon  the  same  account,  as  one  of  those  emi- 
nent three.  How  many  places  are  there  (it  were  endless 
to  name  them)  where  these  three  are  brought  in  together, 
as  it  were  purposely  to  signify  that  they  were  ejusdem  or- 
dinis,  of  Ike  same  order ;  and  that  we  are  to  conceive  of 
each  of  them  under  the  same  notion,  that  is,  that  of  Deity, 
of  the  Godhead  in  God.  Look  but  to  that  1  Pel.  i.  '2. 
Rom.  i.  4,  5.  2  The.ss.  ii.  13,  14.  and  a  great  many  places 
besides,  where  these  three  are  brought  in  still  together. 
As  if  it  were  purposely  to  signify  of  their  being  of  one 
order,  and  as  having,  in  distinct  respects,  a  concern  in  our 
great  afl^airs  ;  those  that  relate  to  our  salvation  and  bless- 
edness. Besides,  that  it  must  be  a  great  prevarication,  to 
understand  that  place  otherwise  than  as  the  expre.ssing  the 
Holy  Ghost  to  be  God  ;  Acts  v.  3,  4.  "  Why  hath  Satan 
filled  thine  heart  to  lie  unto  the  Holy  Ghost  1 — thou  hast 
not  lied  unto  man,  but  unto  God."  And  certainly  if  he 
were  not  God,  it  were  the  most  dangerous  thing  in  all  the 
world,  to  have  him  represented  to  us  as  if  he  were  ;  and 
so  tempt  men  to  pay  the  homage  of  divine  worship  to  a 
creature.  It  is  never  to  be  imagined,  that  there  wouM 
have  been  such  a  snare  laid  before  us,  to  lead  us  into  so 
dangerous  a  rai.stake  as  that ;  things  would  have  been 
.spoken  more  cautiously,  if  he  had  not  been  God,  than, 
when  it  was  just  said  before,  "  Why  dost  thou  lie  against 
the  Holy  Ghost  1"  so  immediately  to  say,  "  Thou  didst  not 
lie  to  man  but  unto  God."  It  is  not  to  be  thought,  (Ihe  thing 
being  so  full  of  danger,)  to  place  the  notion  or  homage  of 
the  Deity  upon  any  thing  to  which  it  doth  not  belong,  that 
there  should  have  been  such  incautiousness  used,  orso  little 
caution,  as  directly  to  lead  and  train  persons  into  so  peril- 
ous a  mistake.  But  besides  all  this,  to  put  the  matter  out 
of  all  doubt ;  whereas,  they  that  will  have  the  Holy  Ghost 
not  to  be  God,  being  urged,  "  What  is  he  then  1"  do  say, 
"  He  is  the  mighty  power  of  God,  a  certain  mighty  vis 
emissa,^  a  divine  poii-er  that  issues  from  God  for  the  work- 
ing of  such  effects."  As  for  this  conceit,  pray  do  but 
consider  the  matter  thus :  Is  the  Holy  Gho.st  indeed  not 
God,  but  the  power  of  God  1  Why  this  power  which  it  is 
said  to  be,  is  either  a  created  power,  or  an  uncreated  one. 
If  it  be  an  uncreated  power,  he  is  God,  for  every  thing  that 
is  uncreated  is  God  ;  if  he  be  then  a  created  power,  the 
created  power  of  God,  or  the  power  of  God,  but  created, 
then  it  seems  God  did,  without  power,  create  this  power, 
and  was  without  power  till  he  had  created  it ;  so  that  he 
did  the  act  of  creation  (which  is  an  act  of  omnipotency) 
when  he  was  impotent.  It  supposes,  first,  an  impotent  God, 
and  then  snpposeth  him,  when  he  was  impotent,  to  create 
his  own  power  ;  that  is,  when  he  was  without  all  power, 
he  did  that  act  which  requires  an  infiniteness  of  power, 
to  wit,  to  create.  I  know  nothing  that  carries  clearer  evi- 
dence  with  it,  than  this  doth,  that  the  Holy  Ghost  cannot 
be  that  created  power  which  these  persons  pretend  to:  or 
cannot  be  divine  power  distinct  from  God,  from  the  very 
essence  of  God.  Every  thing  of  God  is  God,  and  cannot 
be  otherwise.  If  he  were  the  power  of  God  and  not  God, 
he  must  have  been  created  power,  by  God  ;  that  is  to  say, 
God  did  create  omnipotent  power,  being  before  impotent; 
for  this  it  plainly  comes  to. 

Thus  far,  I  think,  it  is  with  some  competent  clearness 
evident,  that  these  three,  the  Father,  the  Word,  and  the 
Holy  Gho.st,  (concerning  the  first,  as  you  have  heard,  there 
is  no  question,)  are  persons;  they  are'that  which  we  cannot 
conceive  of  otherwise  than  under  the  notion  of  persons; 
and  they  are  divine  persons,  so  that  there  are  three  divine 
persons  that  do  subsist  in  the  Godhead,  that  is  but  one. 


Lect.  XIV. 


THE  TRINITY  OF  PERSONS  IN  THE  DIVINE  ESSENCE. 


1095 


So  you  have  this,  as  the  doctrinal  truth  of  this  place,  and 
a.s  the  real  truth  in  itself,  positively  evidenced  to  you. 

What  is  to  be  said  by  way  of  ubjeclion  against  it,  we 
shall  next  come  to.  Only  upon  the  whole  matter,  it  seems 
to  me,  that  there  needs  a  great  deal  moie  of  humility,  and 
reverence,  and  seriousness,  and  fear  of  the  Lord,  overawmg 
the  spirits  of  men,  to  apprehend  this  to  be  the  plain  doc- 
trine of  Sciipture,  than  of  further  argument  in  the  case. 
And  that  will  more  appear  by  considering  how  irrational 
the  pretence  is,  that  this  is  a  thing  rationally  impossible, 
that  there  should  be  such  three,  that  are  but  one  God. 
Nothing  indeed  would  be  plainer  than  that  the  same  can- 
not be  three  and  one,  in  one  and  the  same  lespect;  but, 
that  they  may  be  three  in  one  respect,  and  but  one  in  an- 
other respect,  we  may  make  appear  to  be  no  impossible 
thing,  and  that  there  is  nothing  of  harshness  in  it,  nay, 
whereof  we  have  parallel  instances,  (as  far  as  there  can  be 
a  parity  between  God  and  creatures,)  that  occur  to  us  every 
day.  So  that  one  would  wonder  how  men  can  stumble  in 
.so  plain  a  way,  and  when  there  is  nothing  indeed  in  view 
that  should  occasion  it,  besides  their  having  indulged  them- 
selves, I  fear,  too  much  liberty  to  prevaricate  in  their  own 
minds  and  reasonings  before,  and  then  they  think  it  rea- 
sonable to  justify  error  by  etring  always,  by  never  retract- 
ing, or  by  endeavouring  to  make  men  believe,  that  things 
suggested  to  them  as  true,  are  impossible  to  be  true. 


LECTURE  XIV.' 

3.  But  now  to  come  to  the  third  part  of  the  proposed 
work  to  vindicate  the  truth  of  this  doctrine  laid  down,  in 
the  proposition,  as  to  what  is  objected  and  alleged  against 
it,  which  summarily  and  generally  is  but  this  one  thing, 
into  which  all  results;  That  it  is  contrary  to  the  common 
reason  of  men,  and  such  as  doth  in  itself  imply  a  contra- 
diction, that  three  should  be  but  one.  And  thereupon  it  is 
determined  by  the  leader  of  them,  Socinus  himself,  that  if 
any  thing  do  appear  to  be  never  so  plainly  contained  in 
Scripture,  if  yet  also  it  do  appear  to  imply  a  contradiction, 
or  to  be  contrary  to  natural  rea.son,  any,  what-soever  vio- 
lence, ought  rather  to  be  put  upon  the  Scriptures  than  to 
admit  it.  And  this  goes  therefore,  with  the  men  of  that 
way,  for  a  principle,  that  whatsoever  seems  to  be  repug- 
nant to  their  reason,  or  to  imply  a  contradiction,  ought  to 
be  rejected,  though  never  so  plainly  expressed  in  Scrip- 
ture, or  contained  therein. 

Now,  first,  I  shall  say  here  somewhat  to  this  principle  in 
Ihe  general,  by  which  these  men  do  steer  them.selves  in 
this,  and  all  matters  of  religion  besides.  And  then,  second- 
ly, I  shall  say  somewhat  in  the  particular  application  of  it 
in  this  ca.se,  and  show  how  very  untruly  it  is  alleged  here, 
that  this  is  a  doctrine  repugnant  to  the  common  reason  of 
man,  and  which  doth  carry  a  contradiction  in  itself 

(1.)  As  to  the  principle  in  general,  I  shall  in  short  say 
these  things  to  it. 

[I.]  That  if  we  can  be  certain,  that  any  thing  is  repug- 
nant to  the  reason  of  man,  as  it  is  such  and  doth  in  irself 
imply  a  contradiction,  it  ought  to  be  rejected  even  in  duty 
to  God,  and  as  a  piece  of  homage  to  him.  We  do  owe 
that  homage  to  our  Maker,  as  the  God  of  truth,  to  reject 
every  thing  that  we  are  sure  is  contrary  to  the  common 
reason  of  man,  which  he  hath  put  into  him,  which  is  truly 
and  purely  reason,  and  which  belongs  to  the  Spirit,  unto 
which  by  the  inspiration  of  the  Almighty  God  that  under- 
standing is  given,  which  distinguishes  him  from  the  fowls 
of  the  air,  and  the  beasts  of  the  field.  We  do  owe  it  as  a 
homage  to  the  Author  of  our  nature,  to  reject  whatsoever 
is  manifestly  contrary  to  that  reason,  and  which  is  in  itself 
a  contradiction.  First,  because  he  is  mos  confessedly  the 
primum  verum,  the  first  truth.  And  as  all  the  beams  of 
the  sun,  in  whatsoever  way  they  do  shine  to  us,  whether 
directly,  or  by  never  so  various  refraction,  we  are  sure  are 
all  from  the  sun  ;  so  what.soever  rational  dictate,  that  we  are 
most  certain,  or  can  be  sure  is  such,  which  we  find  arrive 
to  us,  we  cannot  but  be  sure  that  it  is  from  the  Father  of 
•  Preached  April  10th,  1690. 


lights,  from  whom  can  issue  nothing  but  light;  nothing 
opposite  to  light  or  truth.  And  secondly,  that  it  is  impos- 
sible we  can  in  duty,  or  a,s  a  homage  to  God,  believe  a 
contradiction,  any  thing  that  carries  a  contradiction  in  it- 
self, because  the  highest  and  primary  reason  upon  which 
I  am  to  admit  any  thing  for  truth,  is  as  it  is  a  production 
of  the  first  truth,  as  hath  been  told  you.  But  I  am  cer- 
tain, the  same  thing  cannot  be  true  and  false  ;  and  there- 
fore, as  a  deference  to  God,  I  cannot  have  greater  reason 
to  believe  it,  than  I  have  to  disbelieve  it.  If  it  carry  a 
contradiction  in  it,  and  is  pretended  to  be  fro<n  God,  I 
cannot  believe  it  for  any  reason,  but  for  the  .same  rea.son  I 
am  bound  to  disbelieve  it.  There  is  not  more  weight  in 
one  end  of  the  scale  than  there  is  in  the  other  ;  and  so  it 
cannot  be  believed  in  that  case,  as  a  piece  of  duty  unto 
God  :  and  thereupon,  we  are  as  ready  to  reject  every  thing 
we  are  sure  is  contradictory  and  repugnant  to  a  manifest 
dictate  of  reason,  as  they  can  be.     But, 

[•i]  If  any  thing  be  plainly  contained  and  expressed  in 
the  word  of  God,  that  seems  repugnant  to  our  reason,  we 
are  then  certain  that  the  .seemingness  and  semblance  is 
false,  because  we  cannot  be  surer  of  any  thing  than  that 
God  is  true,  and  that  he  can  never  be  deceived  himself, 
nor  deceive  us;  that  both  verity  and  veracity  are  most  es- 
sential to  him  ;  and  that  it  is  repugnant  to  his  nature,  either 
to  be  ignorant  of  any  thing,  or  to  lie  unto  us  in  any  thing. 
And  therefore, 

[3.]  When  there  is  this  competition  between  any  plain 
words  of  Scripture  and  a  seeming  dictate  of  reason,  we  are 
to  censure  the  latter  by  the  former,  and  not  the  former  by 
Ihe  latter;  we  are  to  measure  the  rational  dictate  by  the 
divine  word,  and  not  the  divine  word  by  the  seeming 
rational  dictate.     And  especially, 

[4]  When  that  thing  is  spoken  often  in  Scripture,  in  the 
divine  word,  and  in  varied  forms  of  speech,  which  have 
all  the  same  manifest  sense  and  meaning,  and  are  not, 
without  the  most  notorious  violence,  capable  of  another. 
And  (which  will  be  the  ground  of  this  last-mentioned 
assertion)  when, 

[5.]  That  word  being  professedly  and  declaredly  given 
us  as  a  rate  to  measure  our  sentiments  as  well  as  our  prac- 
tices by.  If  therefore,  we  should  oppose  that  which  seems 
to  us  a  rational  dictate,  to  the  plain  expressions  of  that 
word,  we  make  that  which  is  to  be  ruled,  the  rule  ;  we  do 
in  that  case  regulate  our  rule,  and  do  not  admit  that  the 
rule  should  regulate  us.  We  judge  the  law,  (as  the  apos- 
tle James's  expression  is,  in  a  case  that  hath  reference  to 
practice,  and  the  case  is  the  same  in  reference  to  sentiments, 
and  ourjudgmentsof  things,)  which  is  certainly  very  great 
insolency:  that  when  God,  in  compassion  to  the  dark- 
ness and  blindness  of  our  minds,  gives  us  such  a  rule,  a 
light  shining  in  a  dark  place,  unto  which  we  are  told  we 
should  do  well  to  take  heed,  we  should  reject  this  rule,  and 
say,  we  can  do  better  without  it,  reject  this  light,  and  say, 
we  can  see  better  without  it.  As  if  one  should,  out  of 
mere  good  will,  offer  himself  as  a  guide  to  a  bewildered 
traveller  that  knows  nothing  of  his  way,  and  this  traveller 
should  at  all  turns  be  controverting  with  his  guide,  and  say, 
I  know  the  way  and  how  to  steer  my  cour.se  better  than 
you;  which  would  be  as  well  the  highest  insolency  as  in- 
gratitude, supposing  that  guide  to  be  very  highly  superior, 
and  very  kindly  condescending  to  do  that  office  in  such  a 
case.     And  again, 

[6.]  There  is  yet  the  more  ground  for  this,  when  there 
is  among  men,  and  even  among  wise,  and  learned,  and 
rational  men,  a  very  great  division  about  what  is  a  rational 
dictate  in  this  case,  and  what  is  not.  This  makes  the  de- 
termination which  I  have  given  to  be  so  much  the  more 
reasonable,  and  makes  the  pretence  on  Ihe  other  hand  so 
much  the  more  absurd,  that  that  should  be  given  for  a  dic- 
tate of  common  reason  wherein  most  rational  men  do  dis- 
agree, at  least,  therein,  as  rational  men  as  these  pretenders, 
are  of  a  quite  contrary  mind  :  and  that  cannot  be  so  clear 
a  dictate  of  common  reason,  wherein  even  the  most  rational 
men  do  disagree,  and  sure  then,  in  that  case,  one  would 
be  glad  to  be  determined  by  a  divine  word.     And  I  add, 

[7]  That  the  reason  of  man,  in  ihis  our  present  state, 
even  in  things  of  much  inferior  concernment,  is  very  du- 
bious and  uncertain,  in  matters  wherein  religion  is  not  ecu- 


.#' 


1096 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  L 


cerned,  and  so  wherein  the  minds  of  men  are  not  apt  to  be 
perverted  by  ill  inclination,  as  in  the  matters  of  religion 
they  are.  For  though  it  be  very  true,  that  it  is  natural  for 
men  to  be  of  some  religion,  yet  it  is  as  true  and  as  evident, 
that  there  is  an  aversion  and  antipathy  in  the  minds  and 
spirits  of  men  against  true  religion,  against  sincere,  living 
religion.  And  if  the  reason  of  man  be  a  very  dubious  un- 
certain thing,  even  when  there  is  nothing  to  bias  one  this 
way  or  that,  as  it  is  in  thousands  of  instances  that  might 
be  given  most  apparently  ;  much  more  cause  have  we  in 
matters  of  religion,  and  of  this  nature,  not  to  over-attribute 
unto  it.  In  philosophical  matters,  wherein  men's  minds 
cannot,  through  prejudice,  be  swayed  this  way  or  that,  and 
wherein  it  is  no  one's  interest  that  this  side  be  true  rather 
than  that  side,  yet  there  are  the  greatest  difficulties  imagi- 
nable in  determining  what  is  reason  and  what  not,  what 
is  true  and  what  not,  as  all  the  controversies  in  philosophy 
do  show  :  and  some,  wherein  it  is  the  hardest  matter  imagi- 
nable, even  to  the  greatest  wits  that  have  ever  been  in  the 
world,  to  free  themselves  from  the  appearance  of  contradic- 
tion, which  side  soever  they  had  in  the  controversy.  As  it  is 
most  notorious,  to  any  that  know  any  thing  in  philosophy, 
about  the  composilum  continuum,  whether  the  continuum, 
that  is,  a  body,  doth  consist  of  parts  always  divisible,  or  of 
indivisible  parts;  so  that  bring  it  to  the  minutest  thing 
imaginable,  even  if  it  be  to  the  breadth  of  a  hair,  whether 
it  be  still  perpetually  divisible  or  indivisible.  It  is  plain, 
take  one  side  or  the  other  in  that  question,  and  hitherto 
all  the  wits  in  the  world  have  not  found  how,  freely  and 
clearly,  to  disentangle  themselves  from  contradiction  in 
saying  this  is  always  divisible,  or  it  is  sometimes  impossi- 
ble to  be  divided  any  further;  and  the  apprehension  of  that 
doth  (I  must  acknowledge)  greatly  lower  my  reverence  to 
that  which  goes  under  the  notion  of  a  rational  dictate, 
when  in  such  a  case  as  that  of  any,  the  minutest  thing 
you  can  imagine,  even  the  breadth  of  a  hair,  no  man  shall 
be  able  to  assert  either  it  is  always  divisible  or  sometime 
indivisible,  without  entangling  himself  in  such  appearances 
of  contradiction,  as  from  which  the  greatest  wits  that 
have  ever  been  have  not  been  able  to  show  us  the  way 
of  being  extricated.  And  when  there  is  such  a  divi- 
sion, even  among  the  masters  of  reason,  the  highest  pre- 
tenders to  it;  this  is  a  rational  dictate,  saith  the  one  side, 
the  quite  contrary  is  a  rational  dictate,  saith  the  other  side, 
even  in  this  very  business  of  the  Trinity  itself;  whilst 
some  with  loud  clamour  cry  out  against  it  as  impo.ssible 
to  be,  others,  on  the  other  hand,  take  upon  them  to  demon- 
strate it  to  be  utleily  impossible  that  it  should  not  be; 
that  there  could  be  no  creation,  no  Creator,  if  there  were 
not  a  Trinity. 

These  things  being  said  in  reference  to  that  principle  in 
the  general,  I  now  come, 

(2.)  To  the  application  of  it  to  this  objection;  that  is, 
that  this  is  a  doctrine,  (say  some,)to  common  and  rational 
principles,  contradictious  in  itself,  that  three  should  be  one. 

That  we  may  speak  to  this  with  the  more  clearne.ss,  we 
shall — consider  what  it  is,  from  Scripture,  we  assert  con- 
cerning this  matter,  and  then — show  how  unreasonably 
this  is  pretended  to  be  repugnant  to  reason,  or  to  imply 
any  thing  of  a  contradiction. 

[I.]  What  it  is  we  do  from  Scripture  assert  in  this  mat- 
ter, and  what  we  do  not.  For  we  must  distinguish  here, 
between  plain  Scripture  doctrine  and  the  bold  determina- 
tions of  some  schoolmen.  We  do  not  think  we  are  obliged 
to  justify  every  determination  of  a  contidenl  and  presum- 
ing schoolman,  as  if  it  were  divine  writ.  But  what  from 
Scripture  we  do  affirm  is.  That  there  are  three  in  the 
God-head,  that  these  three  are  some  way  distinguished 
from  one  another,  otherwise  they  could  not  be  three,  there 
were  no  pretence  to  call  them  three.  We  find  they  have 
distinct  names ;  that  is  plain — the  Father,  the  Word  or 
Son,  and  the  Spirit  or  the  Holy  Ghost,  over  and  over. 
But  there  must  be  somewhat  of  distinction  among  them- 
selves, otherwise  there  were  no  pretence  to  call  them  three, 
if  they  were  no  way  distinguishable. 

Again,  we  do  affirm  they  are  so  far  distingui.shed  from 
one  another  as,  that  can  be  said  concerning  one  which  can- 
not be  said  concerning  the  other.  As  when  we  say,  "  The 
Word  was  made  flesh,"  (which  you  know  the  Scripture 
speaks,)  the  meaning  is,  not  that  the  Father  was  made  flesh, 


or  the  Spirit  was  made  flesh,  but  that  the  Son  was  made 
flesh.  When  it  is  said,  (as  it  often  is,)  that  the  Spirit  or 
the  Holy  Ghost  is  sent  by  the  Father,  or  the  Son,  the 
meaning  is,  not  that  the  Father  sends  himself,  or  that  the 
Son  sends  himself.  Therefore,  they  are  so  far  distinct  from 
one  another  as,  that  is  said  of  the  one  which  cannot  be 
said  of  the  other.  But  then,  how  much  greater  the  dis- 
tinction is,  we  pretend  not  to  say,  because  the  Scripture 
doth  not  say  it.  Only  this  we  do  say.  We  can  think  of  no 
notion  by  which  they  are  so  fitly  distinguishable  as  that  of 
personality,  as  that  of  their  being  distinct  persons;  that 
we  do  find  plainly  said  concerning  one  of  them,  the  Father, 
(who  is  so  called  in  that  Heb.  i.  3.)  that  the  Son  is  the 
express  image  of  his  person.  So  we  render  the  word  hj- 
poslnsis  fitly  and  aptly  enough.  And  they  being  so  fre- 
quently mentioned  together,  as  we  find  they  are,  it  doth 
naturally  suggest  to  us,  that  there  should  be  asuppositality. 
And  concerning  the  personality  of  the  Son  too,  there  is  no 
question;  but  as  concerning  the  Holy  Ghost,  he  being  so 
frequently  spoken  of  under  the  notion  He,  and  (as  was 
noted  to  you)  the  gender  varied  on  purpose,  contrary  to 
strict  grammar,  we  ought  also  to  conceive  of  him  jiiider 
the  notion  of  a  person  :  though  at  the  same  time  (we  have 
told  you)  it  is  impossible  that  the  notion  of  a  person  should 
be  the  same  with  God  and  amongst  men,  and  that  for  the 
reason  which  hath  been  mentioned  to  you.  Only,  we  have 
nothing  by  which  more  filly  to  conceive  it,  than  by  this 
notion.  "Then,  so  much  as  this  being  what  we  do  affirm 
and  a.ssert  to  be  the  doctrine  of  the  Scriptures,  and  to  be 
Scripture  in  this  case,  then,  I  say, 

[2.J  This  isvery  unreasonable  and  pretencelcss,  to  affirm 
that  this  is  contradictious  in  itself,  or  any  way  opposite  or 
contrary  to  the  plain  dictates  of  reason.  For  where  should 
the  contradiction  lie  1  It  is  only  pretended  to  lie  in  this, 
that  the  same  thing  cannot  be  three  and  one.  And  it  is 
easily  admitted,  that  the  same  thing  cannot  be  three  and 
one,  in  the  .same  respect  wherein  they  are  but  one.  But 
nothing  hinders,  but  that  the  same  may  be,  in  different  re- 
spects, that  is,  in  those  respects  wherein  they  are  three, 
they  are  not  only  one:  in  that  respect  wherein  they  are 
but  one,  they  cannot  be  three.  Bui,  that  in  divers  respects; 
the  same  thing  may  be  three  and  one,  or  that  there  maybe 
a  trinity,  a  triad,  in  one  and  the  same  thing,  the  instances 
are  so  many,  so  plain,  and  so  notorious  in  other  inferior 
things,  that  it  is  absurd  and  unreasonable  to  pretend  this 
to  be  contradictious,  or  contrary  to  the  dictate  of  nature. 
Let  us  go  to  the  most  obvious  thing  that  can  be  thought 
of.  If  I  should  go  no  further  but  only  to  give  you  an  in- 
stance of  this  book  which  I  have  here  in  my  hand,  it  hath 
its  breadth,  its  length,  and  its  thickness,  as  you  all  easily 
see  and  apprehend  ;  but  its  breadlh  is  not  its  length,  nor  is 
its  length  its  thickness,  neither  of  these  are  one  another, 
yet  all  the  same  book  :  that  is,  this  thing  which  is  so  long, 
so  broad,  and  so  thick,  is  this  book.  If  we  speak  of  a  man, 
he  is  a  very  vegetative  creature,  and  he  is  a  .sensitive  crea- 
ture, and  he  is  a  rational  and  intelligent  creature,  and  yet, 
it  is  most  plain,  vegetation  is  not  sensation,  nor  sensation 
intellection.  "The  sun,  it  hath  belonging  to  it  light,  and 
heat,  and  motion  :  that  luminousbody  is  the  sun,  that  cali- 
fective  body  is  the  sun,  and  that  moving  body  is  the  sun. 
The.se  three  are  all  but  one  .sun  ;  and  yet  there  are  three 
in  it,  as  is  evident.  The  world  is  full  of  instances  of  the 
like  nature.  We  can  hardly  think  of  any  sort  of  things 
wherein  this  may  not  be  exemplified.  And  whereas,  the 
greatest  quarrel  is  about  personality,  there  isnothingmore 
plain  than  that  one  and  the  same  man  may  sustain  three 
persons,  the  person  of  a  father,  the  person  of  a  son,  and 
the  per-on  of  a  magistrate,  and  the  like.  Many  persons 
may  be  su..lained  by  one  and  the  same  man  ;  the  notion 
of  person,  inthe  strict  and  common  sense,  beingonly  taken 
for  the  circumstances  of  their  state  and  condition  who  are 
spoken  of,  and  not  as  denoting  this  or  that  particular 
essence;  and  so  to  be  a  man,  and  this  or  that  person,  is 
not  all  one:  and  so  to  be  God,  and  this  or  that  person  in 
the  Godhead,  is  not  all  one.  The  same  man  may  endure, 
and  may  sustentare,  may  put  on,  and  may  bear,  several 
persons:  and  so  it  is  no  repugnancy  to  reason  at  all  that 
the  same  God  do  so  too.  And  therefore,  this  pretence  of 
the  irrationality  or  contradictiousness  of  this  doctrine,  doth 
itself  want  a  pretence ;  there  can  be  really  no  ground  for 


Lect.  XV. 


THE  TRINITY  OF  PERSONS  IN  THE  DIVINE  ESSENCE. 


1097 


it.  And  so  much  halh  been  so  far  said,  by  some  of  the 
late  zealous  contenders  in  this  case  the  other  way,  that 
they  are  brought  to  say  and  publish,  that  truly  he  must  be 
a  madman  that  will  say  there  cannot  be  three  persons  in 
the  same  God.  That  we  find  published  not  long  ago  :  .so 
far  doth  that  pretence  vanish,  that  this  doctrine  must  be 
rejected  as  being  irrational  and  contradictory.  And  if  we 
would  take  the  notion  of  person  and  personality,  in  the 
most  strict  and  scholastic  sen.se,  it  would  be  with  very  great 
arrogance  that  they  must  pretend  this  doctrine  (taken  even 
in  that  sense)  to  be  contrary  to  a  common,  rational  dictate, 
when  as  it  is  so  very  well  known  first,  that  the  very  notion 
of  individuation  or  personality,  supposilaliiy,  or  more  ge- 
nerally personality,  in  reference  to  rational  beings,  is  one 
of  the  most  di.sputed  things  in  the  world.  And  how  absurd 
is  it  to  say,  that  this  or  that  is  opposite  to  a  common  ra- 
tional dictate,  about  which  (as  was  said  before)  the  most 
learned  men,  and  the  highest  pretenders  to  reason,  have 
constantly  disagreed.  There  must  first,  before  this  can 
be  said,  some  one  common  notion  of  personality,  and  indi- 
viduation be  fixed,  which  all  men  must  assent  to,  as  soon 
as  ever  they  hear  it,  that  must  command  assent  to  it  in 
every  man's  mind.  But  about  these  things  there  is  the 
greatest  disagreement,  and  hath  constantly  been,  ever  since 
the  name  of  a  schoolman  or  metaphysician  hath  been  knomi 
in  the  world.  And  then,  secondly,  besides  that,  there  is 
so  great  a  disagreement  among  schoolmen  and  metaphysi- 
cians, about  the  notions  of  suppositality,  personality,  and 
individuality,  that  they  who  will  conclude  this  to  be  against 
a  rational  dictate,  must  be  able  to  evince,  that  the  notion 
of  personality  must  be  the  same  with  us  and  with  God, 
which  it  will  be  impossible  for  them  ever  to  evince,  and 
1  he  contrary  whereof  (as  hath  been  said)  is  demonstrable. 
That  is,  were  it  ever  so  certain  that  there  cannot  be  three 
finite  persons  partaking  the  same  finite  nature,  it  will  be 
hence  no  consequence,  that  there  cannot  be  three  infinite 
persons  partaking  the  same  infinite  nature,  or  communi- 
cating in  the  same  infinite  nature  :  no  reason,  for  a  paral- 
lel cannot  be  drawn  so  much  as  with  a  plausible  pretence, 
between  what  is  finite  and  what  is  infinite,  in  this  ca.se. 

But  to  shut  up  all  that  I  intend,  as  to  the  polemical  part 
of  this  discourse,  Ishall  only  leave  these  few  things,  which 
will  plainly  represent  to  us  that  this  doctrine  may  be  con- 
ceived, and  hath  not  that  difliculty  in  it  which  commonly 
hath  been  thoug.it.     As, 

First,  It  is  ou:  of  all  question  that  God  is  but  one,  can 
be  but  one.     And, 

Secondly,  Thatwhatsoeverisnecessarily,isGod.  What- 
soever is  in  being,  from  a  necessity  in  nature,  is  God  ;  than 
which  no  principle  can  be  plainer.     And, 

Thirdly,  That  whatsoever  is  by  dependence  on  the  Di- 
vine will,  is  creature;  whatsoever  is  not  of  necessity,  but 
by  mere  dependence  on  the  Divine  will,  that  is  all  crea- 
ture. "  Thou  hast  created  all  things,  and  for  thy  pleasure 
they  are  and  were  created." 

Fourthly,  If,  therefore,  we  do  suppose  the  Son  and  the 
Holy  Ghost  to  be  from  the  Father,  by  a  necessit)'  of  nature, 
aneiernal  necessity  of  nature,  and  not  by  dependence  upon 
his  will,  they  will  not  be  creatures,  because  nothing  is 
creature  but  what  depends  upon  the  will  and  pleasure  of 
the  Creator.  And  if  they  be  not  creatures,  what  are  they 
then  1  Then  they  must  be  God,  and  yet  both  of  them  from 
the  Father  too;  for  all  that  do  assert  the  Trinity,  do  ac- 
knowledge the  Father  to  he  fans  trinitatis,  Ike  fmmtain  of 
ike  Trinity:  and  if  from  this  fountain,  the  Son  be  one  way, 
and  the  Holy  Ghost  be  another  way,  both  from  the  Father : 
that  is,  the  Son  from  the  Father  immediately,  and  the 
Holy  Ghost  from  the  Father  and  the  Son,  and  this,  not 
by  choice,  but  by  an  eternal  necessity  of  nature,  here  is 
this  doctrine  as  easily  conceivable  as  any  that  I  know  of 
■whatsoever,  that  lies  not  within  the  compa-ss  of  our  mani- 
fest demon,stration.  And  my  business  is  not  now  to  de- 
monstrate to  you  that  thus  it  is,  but  that  it  is  very  easily 
conceivable  that  thus  it  may  be.  That  is,  that  the  Soil 
and  the  Holy  Ghost  may  be  from  the  Father,  and  that  we 
are  sure  they  are  from  him  by  an  eternal  necessity  of  na- 
ture, and  not  by  choice.  It  is  not  by  his  pleasure  ihey  are 
and  we-",  but  by  eternal  necessity  of  nature  they  are  from 

*  Preactied  April  17lh,  1691. 


him  as  he  is  originally  from  himself  That  is,  they  are 
always  and  eternally  in  that  nature  which  is  self-origi- 
nate. And  here  is  no  contradiction,  nor  the  least  appear- 
ance or  shadow  of  it,  in  all  this. 

And  thus  far  now  hath  our  labour  been  taken  up  as  to 
this  subject,  about  the  truth  of  it ;  that  is,  to  prove  and  to 
vindicate  it.  Our  next  business,  which  only  remains,  will 
be  about  the  importance  of  it,  the  great  usefulness  of  it, 
and  the  mighty  weight  and  stress  that  lie  upon  it.  At 
present  I  leave  this  with  you,  that  I  know  nothing  more 
needful  to  clear  our  apprehensions,  and  make  our  minds 
very  calm  and  serene,  in  deference  to  this  doctrine  of  the 
Trinity,  than,  first,  high,  adoring  thoughts  of  God,  and 
secondly,  mean  thoughts  of  ourselves.  If  we  can  but 
think  highly  enough  of  God,  and  meanly  enough  of  our- 
selves, and  how  unmeet  and  incompetent  such  moles  and 
worms  of  the  earth  as  we  are,  must  needs  be  to  make  an 
estimate  of  his  nature,  and  how  things  are  with  him,  other- 
wise than  he  is  pleased  graciously  and  freely  to  declare  to 
us  concerning  himself,  there  will  be  nothing  then  in  all 
this  doctrine  that  we  shall  stumble  at,  nothing  that  we 
shall  receive  with  difficulty,  and  nothing  but  what  we  may 
receive  with  great  use  and  advantage  to  ourselves. 


LECTURE  XV.* 

Therefore  now  for  the  importance  and  use  of  this  doc- 
trine, much  may  be  conceived  of  that,  if  it  be  considered 
how  the  stamp  and  impression  of  a  Trinity  doth  run 
throush  the  world.  A  noted  writer,  of  our  time,  hath  said 
very  much  to  that  purpose,  of  which  I  shall  say  but  little. 
Take  the  whole  universe  of  created  beings  and  you  have 
every  where  a  Trinity  instamped.  It  is  observable  enough 
in  that  great  triad,  the  several  things  conceivable  under 
each  member,  of  nature,  morality,  and  religion.  But  it  is 
with  religion  that  we  are  concerned,  and  wherein  the  prac- 
tice of  it  doth  principally  appear,  and  is  most  considerable. 
Our  religion  you  do  know,  objectively  considered,  is  made 
up  of  doctrines  to  be  believed,  and  of  duties  to  be  done, 
and  of  benefits  to  be  sought,  and  these  are  comprised  in 
those  three  noted  summaries,  the  creed,  the  decalogue,  and 
the  Lord's  prayer.  In  these  three,  there  is  some  impression 
and  resemblance  of  the  trinity  in  the  divine  nature.  That 
i>;,  of  that  power,  and  of  that  wisdom  and  knowledge,  and 
of  that  benignity  and  love,  which  are  the  three  great  most 
noted  principles  we  have  to  conceive  of,  and  that  we  can- 
not but  distinctively  conceive  of,  we  cannot  otherwise  con- 
ceive of,  than  as  distinct  in  the  simple  union  of  the  God- 
head; and  which  may  probably  enough  correspond  to,  and 
be  the  very  notion  of,  Father,  Son,  and  Spirit, 

Why  now,  if  we  consider  doctrinals  in  the  first  place, 
the  doctrines  that  do  make  up  the  first  and  mo.st  noble 
part  of  the  scheme  of  religion,  you  know  how  they  all  de- 
pend upon,  and  are  reduced  to,  the  notions  that  are  given 
us  of  the  Father,  Son,  and  Holy  Ghost ;  upon  the.se  three 
heads  hangs  the  frame  of  Christian  doctrine.  That  is,  of 
the  Father  considered  as  God  Creator;  and  of  the  Son 
considered  as  God  Redeemer;  and  of  the  Holy  Ghost 
considered  as  God  Sanctifier.  Which  three  great  works  of 
God,  though  it  be  trne  that  they  do  each  of  them  owe 
themselves  to  the  concurrence  of  each  of  the  persons  ac- 
cording to  that  known  maxim,  opera  Trinitatis  ad  extra, 
siint  indivisa ;'  which  is  undoubtedly  a  true  and  clear  one ; 
yet  each  of  these  is  appropriated  to  each  of  the  persons  se- 
verally, not  exclusively,  but  eminently.  And  that  we 
may  understand  that  aright,  when  it  is  said,  the  Father 
creates,  it  is  to  be  understood  eminently,  not  exclusively, 
of  the  Son  and  the  Holy  Ghost:  and  so  as  to  the  rest. 
When  we  profess  to  believe  in  God  as  the  creator  of  hea- 
ven and  earth,  that  is,  in  God  the  Father,  as  he  is  the  first 
Fountain  of  all  being,  uncreated  and  created  too;  why 
though  that  be  plainly  said,  yet  it  is  as  plainly  said,  that 
without  the  Word  was  n  ilhing  made  ;  and  that  by  him, 
that  is,  the  Word,  even  lie— who  is  said  to  be  "  the  bright- 

a  Tlie  Holy  Trinity  in  external  oprrafiong,  13  not  divided. 


1098 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  I. 


ness  of  his  Fathf  r's  glory  and  the  express  image  of  his 
person,"  ihe  worlds  were  made  :  and  that  Ihey  were  made 
by  ihe  Spirit  of  his  mouth  ;  and  that  the  Spirit  did  move 
upon  the  waters,  that  is,  upon  the  fluctuating  chaos,  which 
■we  must  suppose  to  have  been  first  made,  before  things 
Tvere  maile  out  of  it:  and  that  it  was  first  made  is  the 
most  demonstrable  thing  in  all  the  world ;  otherwise,  it 
■were,  itself,  a  necessary  and  self-original  being,  and  so 
God;  the  notion  of  God  would  not  be  all-comprehending, 
or  there  would  be  something  prater  Deuvi,  besides  God, 
originally  and  naturally,  and  of  itself  So  again,  as  to  the 
■work  of  redemption,  that  was  designed  by  the  Father,  but 
wrought  hy  the  Son,  and  applied  by  the  Holy  Ghost. 
These  are  plain  things  and  abundantly  evident  in  Scrip- 
ture, as,  if  I  should  turn  from  text  to  text,  you  would  see. 
But  I  must  suppose  you  to  understand  it  already.  You  can- 
not then  but  see  the  mighty  importance  of  this  doctrine  of 
the  trinity  in  our  religion.  We  shall  have  occasion  to  press 
that  further  by  and  by.  But  now  hereupon,  I  shall,  for 
putting  a  period  to  the  discourse  on  this  subject,  subjoin 
several  instructions  in  reference  hereto.     As, 

1.  That -we  should  all  learn  to  adore  the  wonderful  Di- 
vine condescension,  that  he  should  so  far  unveil  himself, 
and  make  known  so  much  of  the  things  of  his  own  nature 
and  being,  to  such  despicable  beings  as  we.  We  can  never 
■wonder  enough  at  this.  Indeed,  I  have  many  times  con- 
sidered, it  is  a  very  instructive  thing,  that  so  many  of  the 
pagans  should  discover  so  very  reverential  thoughts  of 
God,  upon  this  account,  and  under  this  notion,  as  they  ap- 
prehend his  Being  to  be  inscrutable,  unsearchable,  as  that 
inscription  on  one  of  their  temples  doth  import,  "  I  am  he 
that  was,  and  he  that  is,  and  he  that  shall  be,  and  no  one 
hath  ever  unfolded  my  veil."  Such  reverential  apprehen- 
sions had  they  (however  they  came  by  them)  of  the  inscrii- 
tableness  and  occultness  of  the  Divine  Being,  that  there 
were  such  arcana,  such  secrets  veiled  from  all  eyes,  that 
could  never  possibly  be  looked  into.  Now  that  God  should 
take  such  poor  creatures  as  any  of  us  are,  and  let  us  see 
so  far  into  the  veil,  that  whereof  we  could  have  had  no 
certain  apprehensions  if  he  had  not  told  us,  how  wonder- 
ful is  it !  Though  some  have  made  it  very  much  their 
business,  (after  they  had  got  the  hint  from  Scripture  con- 
cerning the  trinity,)  to  show  how  rational  it  was;  not 
only  to  show  how  consistent  it  was  with  reason,  (which  is 
a  very  justifiable  undertaking  and  a  great  piece  of  right 
done  to  our  religion,)  some  carry  the  matter  higher,  (as  I 
told  you,)  and  undertake  to  demonstrate  it  to  be  necessary, 
and  that  we  cannot  conceive  of  the  nature  of  God,  and  of 
that  great  work  of  his,  the  creation  of  the  world,  in  refer- 
ence to  one  another,  otherwise.  But  this  is  to  strain  be- 
yond what  the  exigency  of  the  case  doth  require.  It  may 
however,  (by  that  improvement  I  have  already  made  of  it 
too,)  .serve  somewhat  to  rebuke  the  proud  confidence  of  that 
sort  of  men,  who  represent  this  doctrine  as  contrary  to  a 
common,  rational  dictate,  the  common  sense  and  reason  of 
mankind.  That  is  mo.st  insolently  pretended  when,  as  (un- 
less they  will  assume  to  themselves  that  there  can  be  no 
such  thing  as  a  rational  dictate,  that  is  not  stamped  at  their 
mint)  I  say,  unless  they  would  assume  that  to  themselves, 
it  must  appear  very  incongruous  to  pretend  that  such  a 
thing  is  impossible  to  be,  when  others  at  the  same  time, 
(who  may  for  ought  I  know  lay  as  good  a  claim  to  that 
of  being  the  men,  and  that  wisdom  shall  die  with  them, 
as  they  can,)  should  .say  with  so  much  confidence,  it  is  im- 
possible not  to  be  ;  and  that  there  could  be  no  such  thing 
as  a  Creator  and  a  creation,  if  it  were  not  so. 

But  waving  this  disquisition,  since  it  is  most  certainly 
not  impossible  in  itself,  it  is  very  adorable  that  God  should 
come,  and  so  graciously  discover  to  us  that  so  it  is  ;  when 
we  see  how  useful  it  is,  and  how  expedite  a  frame  of  reli- 
gion it  lays  open  before  us:  that  he  should  discourse  to 
such  children,  such  weaklings,  aswc,  at  that  rate  concern- 
ing his  own  nature  ;  "  I  will  tell  you  how  things  are  with 
me:  now  in  the  Godhead  these  are  co-existent  from  all 
eternity.  Father,  Son,  and  Spirit:  and  this  I  would  not 
have  hid  from  you;  I  would  have  you  to  be  possessed  with 
right  notions  and  apprehen.sionsof  my  nature  thus  far,  that 
thus  it  is  with  me,  and  in  me."  You  would  wonder  that 
a  great  and  wise  prince  should  take  upon  him  to  discourse 
iiis  arcana  with  a  peasant,  a  mean,  ignorant  peasant.  But 


we  do  not  enough  wonder  at  this  condescension  of  God, 
upon  this  ground,  that  we  do  not  enough  set  ourselves  to 
consider  the  distance  between  God  and  creatures,  and  what 
mere  nothings  we  are  to  him  ;  and  that  when  we  have  the 
most  exalted  thoughts  that  our  minds  are  capable  of,  con- 
cerning any  created  being  whatsoever,  and  then  descend- 
ing to  the  meanest  sort  of  creatures  we  can  think  of,  the 
distance  is  not  only  greater,  but  it  is  still  infinitely  greater, 
between  the  great  'God  and  us.  What  then  have  we  left 
to  do,  but  to  fall  down  and  wonder,  fall  down  and  adore, 
and  cry  out,  "  Whence  is  it  to  us  that  thou  shouldest  let 
us  know  so  much  of  thyself!"  that  whereas,  the  things  of 
God  are  never  to  be  known  distinctly,  otherwise  than  as 
the  Spirit  of  God  doth  reveal  them,  that  Spirit  of  God 
should  be  the  Author  to  us  of  such  a  revelation  as  this, 
which  we  have  contained  in  the  Bible,  concerning  this 
great  and  most  important  mystery. 

2.  Let  us  learn  this  too,  not  to  think  it  a  small  matter, 
now  that  v,'e  are  informed  that  there  is  in  the  Godhead, 
Father,  Son,  and  Spirit;  that  all  three  should  so  far  con- 
cern themselves  as  we  find  they  do,  and  be  so  constantly 
concerned  as  they  are,  about  our  affairs.  If  all  the  poten- 
tates on  earth  should  concern  themselves  about  the  life  of 
one  single  fly,  it  were  not  so  strange  a  thing,  it  were  not 
so  great  a  sloop.  We  should  consider  with  ourselves  over 
and  over.  What  am  H  what  am  I,  and  what  is  my  life, 
that  the  eternal  Father,  and  the  eternal  Son,  and  the  eter- 
nal Spirit,  should  all  concern  themselves  from  eternity 
about  mel  And  again, 

3.  It  should  further  instruct  us  into  this,  to  fasten  the 
apprehension  deep  in  our  souls,  of  the  great  concernment 
of  the  doctrine,  that  it  may  lie  with  weight  upon  us,  as  a 
seal  that  doth  not  make  impression  unless  it  be  pressed  on  ; 
that  we  should  endeavour  and  intend  more  to  press  on  this 
doctrine,  this  truth,  upon  our  own  souls,  that  it  may  make 
the  proper,  due  impression,  that  we  may  be  delivered  up 
into  the  mould  and  form  of  it :  as  the  expression  is,  Rom. 
vi.  17.  And  to  that  purpose,  let  us  bethink  ourselves,  how 
miserably  (where  this  doctrine  is  not  entertained)  the 
scheme  of  Christianity,  and  the  Christian  religion,  are 
.scattered  and  torn  bytjie  want  or  by  the  denial  of  it.  This 
apprehension  should  urge  us  so  as  that  the  doctrine  should 
lie  with  greater  weight  and  pressure  upon  our  spirits,  be- 
cause where  it  is  not  received,  away  go  the  great  limbs  of 
the  Christian  religion.  The  Deity  of  the  Son  of  God,  that 
is  abandoned  and  cashiered :  well,  and  what  then  becomes 
of  our  religion  1  Do  you  not  think  yourselves  concerned 
in  this  matter  7  What!  Are  you  willing  to  venture  your 
souls  otherwise  than  in  the  hands  of  a  Divine  Saviour, 
■when  you  know  yourselves  to  be  sinners,  to  be  guilty 
creatures'!  Do  you  think  it  will  answer  the  exigency  of 
your  case,  to  have  an  atonement  made  for  you  of  no  great- 
er value  than  if  one  mere  man  were  made  a  sacrifice  for 
another  1  And  if  that  would  do,  suppose  one  man  were  as 
good  as  another  ;  why  inasmuch  as  all  are  sinners,  when  he 
goes  to  satisfyanolher'ssin,  who  shall  satisfy  for  hissin  1  Or 
how  shall  he  salisiy  for  his  own  1  And  suppose  an  innocent 
man  should  be  made  on  purpo.se  (as  it  is  supposed  in  this 
present  case)  to  be  a  sacrifice  ;  that  is  still  but  man  for  man. 
It  is  true,  he  hath  no  sin  of  his  own  to  .satisfy  for,  but  suppose 
he  could  satisfy  for  the  sin  of  another  man,  there  must  then  be 
as  many  innocent  men  created  as  there  arc  guilty  men,  at 
that  rate.  But  would  not  you  be  loath  to  hazard  your  souls 
upon  such  conceits  as  these  1  and  to  quit  your  hold  of  a  migh- 
ty God  for  your  Saviour  ">  of  this  assurance,  that  he  who  is  to 
be  your  Saviour  is  known  by  the  name  of  "themighty  God, 
the  everlasting  Father,  and  the  Prince  of  Peace  1"  Would 
you  be  content  to  abandon  this,  that  he  is  to  be  your  Saviour 
who  is  God  blessed  for  ever;  who  before  the  worlds  were 
made  was  with  God  ;  and  in  time  was  made  flesh,  and  dwelt 
among  us ;  that  Word  that  was  with  God,  and  that  was 
God,  and  by  -which  all  things  were  made,  without  which 
nothing  was  made  that  was  made,  was  made  flesh  1  An 
amazing  thing  it  is  to  me,  ho^n'  men  that  pretend  to  believe 
the  divine  authority  of  the  Bible,  can  disentangle  them- 
selves from  such  a  place  as  this,  "  The  Word  was  made 
flesh."  They  that  will  have  Jesus  Christ  never  to  have 
been,  no  such  person  ever  to  have  been,  before  he  was 
born  of  the  Virgin  Mary,  I  would  then  know  of  them, 
"  What  was  that  that  was  made  flesh  1"  It  was  the  Word 


Lect.  XV. 


THE  TRINITY  OF  PERSONS  IN  THE  DIVINE  ESSENCE. 


1099 


that  was  made  flesh  ;  there  was  somewhat  before  this  flesh 
was  made,  or  it  was  nothing  that  was  made  flesh.  And 
every  one  thai  understands  the  ordinary  use  of  this  expres- 
sion, (flesh,)  knows  it  doth  not  signify  the  person  of  a  man, 
but  the  whole  of  a  man,  not  the  body  only :  for  when  it  is 
said,  "  in  his  sight  there  shall  no  flesh  be  justified,"  what 
is  the  meaning  of  that  T  That  the  bodies  nfmen  shall  not 
be  justified  1  Surely  not.  But  thus,  from  not  believing  this 
doctrine,  proceeds  the  denial  of  that  great  and  noble  pro- 
pitiation, once  for  all  made  for  the  sins  of  men,  under  the 
proper  notion  of  a  propitiation  or  an  expiatory  sacrifice  to 
atone  for  sin,  and  take  away  guilt.     Again  hereupon. 

The  eternal  priesthood  of  the  Son  of  God  is  evacuated 
and  reduced  to  a  nullity,  and  all  upon  this,  that  an  alleriiy 
cannot  be  conceived  in  the  Godhead.  Not  that  there  is 
therein,  aliui  et  aliud,  mw,  diverse  frmn  o^-ruilher,  but  that 
there  is  there  persona  altera  et.  altera,  one  person  distinct 
from  another.  But  becau.se  this  is  not  apprehended,  nor 
will  be  apprehended,  therefore,  say  they,  There  can  be  no 
.such  thing  as  a  propitiatory  sacrifice,  such  as  we,  such  as 
the  Scripture,  such  as  the  Go.^pel,  doth  most  e.xpressly 
speak  of,  that  is,  of  him  who  was  God  offered  up  unto 
God.  For,  say  they,  there  is  but  one  person  in  the  God- 
head ;  and  a  salisfier  and  a  satisfied  must  be  two  persons, 
there  must  be  in  such  a  case  an  alterity  of  persons,  persomr 
altera  et  altera,  and  so  they  truly  reason.  He  thai  doth  sa- 
tisfy and  he  that  is  satisfied  miist  be  two  persons :  this  is 
most  certain,  but  they,  not  admitting  the  alteri'v  of  per- 
sons, therefore  exclude  the  whole  doctrine.    And  then. 

That  mighty  power  that  is  to  go  forth  from  the  Divine 
Spirit,  for  the  breaking  of  the  bands  of  iron,  and  the  rescu- 
ing of  captive  souls  out  of  the  devil's  power;  to  turn  men 
from  darkness  to  light,  and  from  the  power  of  Satan  unto 
God,  all  that  is  reduced  to  nothing  too.  And  so  there  is 
no  other  Christianity  left  in  the  world  but  a  certain  sort  of 
self-sprung  religion  ;  no  power  but  that  which  I  can  be  the 
author  of  to  myself,  what  I  have  of  mine  own  :  or  else  if 
they  will  have  more,  they  do  speak  altogether  unintelligi- 
bly and  contrary  to  the  plain  sense  of  things:  that  is,  they 
will  not  have  the  Holy  Ghost  to  be  a  distinct  person  in 
the  Godhead,  but  (as  they  call  it)  the  power  of  God,  mean- 
ing a  quality.  But  I  take  what  hath  been  said  against 
that,  to  be  truly  as  plain  demonstration  as  can  be  used  in 
any  case  what.soever.  The  Holy  Ghost  is  called  the  di- 
vine power.  Comply  with  them  so  far,  then  say  I,  This 
divine  power  is  either  created  power  or  uncreated.  If  this 
divine  power  be  created,  then  they  must  suppose  God, 
while  he  was  without  power,  to  create  power  ;  that  is,  that 
God  being  first  impotent,  created  power  and  became  om- 
nipotent. But  if  they  will  say.  It  is  an  uncreated  power, 
then  they  say  what  we  say :  then  it  is  God  :  the  Holy  Ghost 
is  God.  But  he  is  God  so  as  he  is  capable  of  being  sent, 
and  sent  of  the  Father,  and  so  that  he  mast  be  a  distinct 
person  in  the  Godhead.  But  the  stress  of  all  that  mighty 
aflair  which  Is  to  be  wrought  in  the  souls  of  men,  when 
they  are  sanctified;  of  children  of  the  devil,  and  friends 
of  hell,  to  be  made  children  of  God,  and  meet  to  be  par- 
takers of  an  inheritance  with  them  that  are  sanctified, 
with  the  saints  in  light :  all  that  mighty  work  that  is  to  be 
done  by  an  Almighty  Spirit,  must  be  proportionally  dimi- 
nished a,s  the  cause  is  diminished,  as  the  agent  is  dimi- 
nished and  reduced,  by  their  doctrine,  to  a  mere  creature. 
Therefore,  I  say,  labour  to  apprehend  deeply  the  mighty 
importance  of  this  doctrine,  and  to  fix  the  apprehensions 
of  it,  and  to  have  it  wrought  in  your  souls,  that  so  such  a 
truth  may  no  more  be  capable  of  being  torn  away  from 
thence  than  one  faculty  of  your  souls  can  be  torn  from 
another.     And, 

4.  Labour  to  savour  and  relish  such  truth,  this  truth,  this 
doctrine,  labour  to  get  the  savour  and  relish  of  it  into  your 
souls;  that  is,  to  receive  this  truth  in  the  love  of  it.  It  is 
a  matter  of  dangerous  importance,  when  truth  of  this  kind, 
which  concerns  the  vitals  of  religion,  is  received  merely  as 
an  airy  notion,  and  is  not  digested,  doth  not  enter  and  sink 
deep  into  our  hearts;  and  that  which  must  entertain  and 
admit  there,  even  into  the  very  centre  of  our  souls,  must 
be  the  love  of  it.  "  They  received  not  the  truth  in  the  love 
of  it,  that  they  might  be  .saved,"  2  Thess.  ii.  10.  And 
what  became  of  that  matter  ■?  When  they  did  so  lightlv  ad- 
here to  divine  truth  as  one  doth  to  a  thing  that  he  doth  not 


love,  or  that  is  not  united  to  his  soul  by  love,  they  easily 
suffered  their  souls  to  be  cheated  of  it :  and  then,  for  their 
not  loving  this  truth,  (it  being  a  thing  most  highly  criminal 
not  to  love  divine  truth,  not  to  love  so  great  and  sacred  a 
thing,)  God  gave  them  up  to  strong  delusions,  to  believe 
lies,  that  they  all  might  be  damned  who  received  not  the 
truth,  but  had  pleasure  in  unrighteousness.  Such  truth  they 
could  take  no  pleasure  in,  but  they  could  lake  pleasure  in 
unrighleou.sness.  "Let  them  go,"  sailh  God,  "the  way 
that  the  inclinations  of  their  o\ni  wicked  hearts  carry 
them  to."  There  is  that  kindred,  that  alliance  between  the 
soul  and  truth,  that  there  is  a  violence  done  to  both  if  they 
be  severed,  and  if  the  soul  do  not  inwardly  love  truth,  as 
that  which  is  most  nearly  allied  to  it.  They  that  are  after 
the  Spirit  do  savour  the  things  of  the  Spirit,  as  they  that 
are  after  the  flesh  do  savour  the  things  of  the  flesh.  And 
this  is  the  way  to  become  most  stable  Christians,  when 
souls  and  truth  come  to  be  united  and  knit  together  in  love, 
meeting  in  one  and  the  same  common  centre,  and  even  in 
this  as  the  centre;  as  you  may  see  in  that  place  which  I 
will  recommend  to  your  present  perusal,  and  future  serious 
thoughts.  Colos.  ii.  2.  Sailh  the  apostle,  "  I  would,  that 
ye  knew  what  great  conflict  I  have  had  for  you,  (as  he  in- 
tioduceth  it  to  them  by  what  he  saith  in  the  foregoing 
verse,)  that  your  hearts  might  be  comforted,  being  knit  to- 
gether in  love,  and  unto  all  riches  of  the  full  assurance  of 
understanding,  to  the  acknowledgment  of  the  mystery  of 
God."  And  what  is  comprehended  in  this  mystery  of  God, 
that  is,  of  the  Father  and  of  Chri.sti  it  is  generally  ex- 
pressed first,  "  the  mystery  of  God,"  and  then  particularly, 
"  of  the  Father  and  of  Christ."  The  former  and  is  not  co- 
pulative but  exegetical ;  "  To  the  acknowledgment  of  the 
mystery  of  God,  and,"  that  is,  even,  or  to  wit,  "  of  the  Fa- 
ther and  of  Christ."  That  is,  the  mvstery  of  God  doth 
comprehend  these  two.  The  Holy  Ghost  is  not  always 
mentioned,  being  expressly  enough  so  in  many  other  texts. 
But  here  is  the  very  sum  of  our  religion  in  this  mystery, 
"the  mystery  of  iGfod,"  to  wit,  "of  the  Father  and  of 
Christ;"  two  particular  expressions  including  the  general 
one,  from  both  which,  (as  other  scriptures  sufficiently  in- 
struct us,)  the  Holy  Ghost  issues  forth,  as  the  great  and 
mighty  Agent  to  accomplish  all  the  great  things,  which  by 
Christian  religion  are  to  be  effected  in  the  world.  And  this 
was  the  apostle's  deep  concern  on  the  behalf  of  these  Chris- 
tians. "  You  cannot  imagine,"  saith  he,  "  what  conflict  I 
have  about  these  things  ;  that  you  might  be  strong  Chris- 
tians ;"  and  how  1  "  That  you  may  be  knit  together  in  love, 
unto  the  riches  of  the  full  assurance  of  understanding,"  all 
loving  together,  all  agreeing  together  to  love  the  same 
truths,  the  same  doctrines,  and  thereby  to  have  it  incoipo- 
rated,  inwrought  into  you,  that  you  may  be  able  to  say,  "I 
can  as  soon  suffer  limb  to  be  torn  from  limb,  as  suffer  such 
truth  as  this  to  be  torn  away  from  my  soul:"  that  that  is  to 
be  bought  and  never  to  be  sold,  never  to  be  parted  with  on 
any  terms,  "  What!  part  with  that  1  or  be  indifl'erent  to- 
wards that  ■?  or  let  my  mind  hover  or  be  in  suspense  1  why 
it  is  my  very  life,  my  life  lies  here;  shall  I  in  the  midst  of 
a  tempestuous  sea,  being  safely  brought  to  a  firm  and  sta- 
ble rock,  quit  my  rock  and  go  to  floating  again  amidst  the 
raging  waves'?"  So  will  any  man  reckon  in  this  matter, 
that  hhth  any  care  or  concern  for  his  soul.     Again, 

5.  You  may  hence  learn,  ho  *'  we  are  to  eye  God  in  our 
transacting  the  great  bu.siness  of  covenanting  with  him; 
that  is,  as  God  the  Father,  God  the  Son,  and  God  the  Holy 
Ghost ;  which  that  initial  seal  of  the  covenant  doth  plainly 
enough  dictate,  when  we  are  required  to  be  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
When  I  enter  into  covenant  with  God  to  take  him  for  my 
God,  if  I  am  first  solemnly  to  do  it  yet;  or  if  I  am  with 
solemnity,  from  time  to  time,  to  renew  my  covenant,  we 
must  consider  how  we  are  to  do  it ;  we  must  not  think  of 
taking  God  abstractly  or  taking  one  person  alone;  but 
we  must  take  God  the  Father,  and  God  the  Son,  and  God 
the  Holy  Ghost  for  our  God.  Do  not  think  your  baptism 
sitrnifies  nothing,  when  it  is  directed  to  be  administered  in 
that  order.in  the  name  of  the  Pather.ihe  Son,  and  the  Spirit. 
So  you  are  to  consider  with  yourselves,  "  I  am  to  be  a  de- 
voted one,  I  am  a  devoted  one,  and  must  continue  so,  to 
God  the  Father,  God  the  Son,  and  God  the  Holy  Ghost." 
A  wonderful  thing,  that  we  should  be  a  congregation  of 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


such  persons  dwelling  on  earlh,  who  have  these  names 
named  upon  us,  that  such  a  chtim  shouhi  be  laid  IVom 
heaven  to  us,  I  claim  every  one  ol'  you  tor  mine,  lor  mine, 
saith  ihe  Father,  you  were  baptized  in  my  name;  and  so 
the  rest.  Wiiy  should  we  not  walk  up  and  down  this 
world  with  this  sense  on  our  minds,  with  this  thought 
otlen  renewed,  often  impressed  upon  us  1 


LECTURE  XVI.* 

<).  It  lets  us  see  how  we  are  to  understand  the  relation 
that  results  from  such  a  covenant  between  God  and  us, 
whereby  we  become  related  to  God  the  Father,  God  Ihe 
Son,  and  God  the  Holy  Ghost,  and  they  become  related 
to  us ;  you  have  heard  under  what  distinct  notions,  prin- 
cipally, but  not  excJusively.  each  of  the  persons  is  related 
to  us.  The  Father  as  Creator,  not  excluding  the  Son  an(l 
Spirit;  the  Son  as  Redeemer,  not  excluding  the  Father  and 
Spirit;  the  Spirit  as  Sanctiticr,  not  e-xcUidinu  the  Father 
and  Son.  We  have  shown  you  concerning  each  of  these, 
that  creative  power  (according  as  (he  Scripture  teacheih  us 
to  conceive)  is  from  the  Father,  as  the  Fountain  ;  through 
the  Son  as  the  way  of  its  conveyance  ;  (in  respect  whereof 
some  speak  of  a  nalural  medialorship  belonging  unto  the 
Son  of  God  before  the  ordinale  one)  and  by  the  agency  ol' 
theHolyGhost,  who  is  re|ircscnlcd  as  iheiiiimediale  Agcnl 
in  all  the  operations  of  God  lowardsthe  creature,  whether 
in  the  sphere  of  nalnre  or  of  grace.  And  we  are  to  look 
upon  the  Son  as  under  the  notion  of  the  Redeemer,  but  so 
as  lo  undcrsiand  lliat  tins  redemplion  was  designed  by  the 
Falher,  and  is  applied  by  Ihe  llolv  GhosI ;  and  upoii  the 
Holy  Ghosi  as  ihe  Saiiclilier,  and  yel  slill  lo  undersland 
that  this  his  sanelifying  work  was  predetermined  by  the 
Falher,  procured  by  the  Son,  and  etlected  by  himself. 
When  therefore  we  are  to  consider  God  a.s  related  to  us  as 
our  God,  ("  this  God  is  our  God,  he  will  be  our  guide  even 
unto  death,")  we  must  lake  in  and  bring  together  each  of 
these  notions  and  concepiions  concerning  him;  we  must 
take  in  llie  concepiions  of  each  of  the  persons,  "God  the 
Father,  God  the  Son,  and  God  the  Holy  Ghost  is  my 
God."  Somewhat  agreeable  to  what  the  ancient  philosti- 
pher  saith,  concerning  relalives,  RcUita  suni  ifvfirum  ln/iaii 
esse  est  ad  aliuil ;  ihat  is,  relatives  are  siuJi.  Mi/i.ijs,  the  whole 
of  which  appertains  to  another.  Why  so  ?  AH  that  is  con- 
ceivable in  the  Divine  Being  is,  in  this  ca.-se,  all  to  us.  The 
fulness  of  God  is  to  be  considered  with  relation  to  us  so 
far  as  is  needful,  so  far  as  we  are  capable  ;  he  doth  noi  re- 
serve himself  from  us  in  any  thing  of  it.  How  admirable 
a  thing  is  this  !  How  great  and  high  thoughts  ought  we 
to  have  concerning  ihe  privilege  state  of  our  ca.se !  Indeed, 
there  is  nothing  that  we  have  to  consider  of  this  God,  or 
to  look  after  the  knowledge  of,  to  answer  the  euriosiiy  of 
a  vain  mind;  but  every  thing  or  any  thing  ihai  may  answer 
the  necessity  of  a  peri.shingsoul,  of  a  soul  ihal  iiuistotluT- 
wise  be  miserable  and  lost.  Whatsoever  is  requisite  loour 
real  felicily  and  ble.s.sedne.ss,  we  may  look  to  all  thai  is  in 
God  as  determined  by  a  special  rela'lion  unto  us.  "  As  1 
am  such  (saith  God)  I  am  such  entirely  yours,  all  for  you, 
wholly  yours."  Therefore  did  the  cverla,sting  covenant 
that  comprehends  and  conveys  all  this,  yield  such  .solace 
to  the  soul  of  dying  David,  2" Sam.  xxiii.'  5.  "  Thou  hast 
made  with  me  an  everlasting  covenant  ordered  in  all  things 
and  sure,  for  lliis  is  all  my  salvalion  and  all  my  desire." 
'  1  care  for  nothing  beyond  ihis.'  The  great  thing  that  the 
covenant  dolh  convey,  is  God;  and  by  it  it  is,  that  God 
the  Father,  Son,  and  Spirit,  do  become  related  to  us  as  ours, 
if  once  we  do  take  hold  of  Ihe  covenant,  if  once  we  put  in 
our  claim,  and  do  but  lay  the  ground  by  ihat  act  of  our 
own  interest:  our  claimable  interest  doth  depi'nd  upon 
that ;  that  very  act  of  laking,  accepting,  "  laving  hold,"  as 
the  expression  is  in  thai  Isa.  Ivi.  for  the  encouragement  of 
poor  strangers  that  might  po.ssibly  apprehend  they  were 
quite  cut  oft' from  God.  "  No,  let  the  sons  of  the  strangers 
tnat  lake  hold  of  my  covenant  encourage  themselves; 
that  makes  me  theirs :  I  am  theirs,  if  they  do  but  lay 
hold ;  it  is  but  take  and  have :"  as  afterwards,  in  this 
•  J'reacboJ  April  «4tb,  liiSl. 


chapter  where  the  text  is,  it  is  said  concerning  the  Son 
especially,  "  He  ihat  hath  the  Son  hath  life,  and  he  that 
halh  not  the  Son  haih  not  life."  And  he  halh  him  who 
hath  once  taken  him.     Again, 

7.  This  serves  specially  lo  instruct  us  concerning  our 
application  to  God  in  prayer.  That  is,  that  we  must  slill 
comprehend  in  our  Ihoughls,  Falher,  Son,  and  Spiril  to- 
gether; the  Father,  Word,  and  Holy  Ghost,  as  it  is  ex- 
pres.sed  in  the  text.  I  know  and  have  parlicularlv  under- 
stood from  some,  thai  they  have  been  full  of  dubious, 
perplexing  thoughts,  how  lo  steer  aright  in  their  applica- 
lions  lo  tiod,  making  ihcir  solemn  addresses  so  as  lo  run 
into  iiciihcr  of  tlui.'-o  ihings  which  they  have  pretended  lo 
have  been,  bolh  of  llicm,  iheir  fear  and  confusion,  on  Ihe 
one  hand,  bynot  ascribing  dislinclly  lo  each  of  the  per.sons 
what  they  should  ;  or  blaspheniy  on  the  other  hand,  by 
a.scribmg  what  was  not  due,  what  was  not  lo  be  a.scrihed. 
Bill  our  way  is  very  plain,  if  we  do  bul  consider  what  Ihe 
Scriptures  .say  concerning  these  three  substances  in  the 
Godhead,  anil  what  copies  it  .sets  us  of  applying  our.selves 
hereupon.  That  is,  to  the  eternal  Falher,  through  the 
eternal  Son,  by  the  eternal  Spirit :  so  we  ought  to  apply 
ourselves,  and  here  is  nothing  to  lead  us  into  confusion  or 
indistiuction  of  ihoughls  in  so  doing.  It  is  plain  we  have 
the  Father  always  represented  as  the  original  Foundation 
of  all  light,  all  life,  all  being,  all  excellency,  allperfeclion, 
whether  created  or  uncreated.  He  is  ihen  a  most  adequate 
terminalivc  Object  of  our  worship  in  such  application  and 
siipplicalion.  We  go  properly  lo  tne  Fountain  of  all  good. 
Whilhcr  should  we  go  else  ?  But  he  is  (especially  to  ihose 
Ihat  have  been  in  delinquency  and  transgression)  inacces- 
sible; we  need  a  mediator;  there  could  no  mediator  an- 
swer Ihe  exigency  of  our  case,  that  was  not  God  as  well  as 
man  :  we  need  a  Divine  Meilialor,  a  God  Mediator,  we 
cannot  expect  thai  Gud  should  do  any  thing  for  us  but  for 
the  sake  of  God,  or  for  his  sake  who  was  God  ;  so  we  are 
always  taught  lo  apply  ourselves,  In  iljroci  our  addresses; 
tuid  so  we  are  to  expect  ihe  answers  of  ihem  ;  Ihat  is,  ihat 
prayer  must  ascend  through  Chrisi,  and  thai  blessings  are 
lo  descend  through  him.  "  Blessed  be  ihe  God  and  Falher 
of  our  Lord  Jesus,  who  has  blessed  us  with  all  spiritual 
blessings  in  heavenly  places,"  through  him,  Epn.  i.  3. 
And  we  are  to  suppose  that  whatever  is  done  for  us,  in 
answer  to  our  prayers,  when  ihey  are  accepted,  it  must  be 
by  the  agency  of  the  Holy  GhosI.  The  stale  of  our  case 
is  such,  as  to  require  an  infinile  almighly  Agent  lo  work 
in  us,  and  lo  work  for  us,  the  things  that  are  necessary  to 
our  present  support,  and  lo  our  final  blessedness.  And 
ve  are  hereupon  taught  by  our  Lord  himself,  in  respect  to 
the  final  and  lerminalive  Objecl  of  such  worship,  (that  of 
prayer  for  instance,)  lo  pray  unio  the  Father  ;  "  Our  Father 
which  art  in  heaven" — so  "we  are  taught  to  pray.  "  I  bow 
my  knees  unio  the  Father  of  our  Lord  Jesus  Chrisi," 
Ephes.  iii.  14.  Yea,  and  so  our  Lord  Jesus  Christ  did 
pray  hini'.elf;  "  I  will  pray  the  Falher  and  he  shall  give 
you  anoilicr  Comforier,"  John  xiv.  Ki.  "  Falher,  forgive 
ihcm;  for  they  know  not  w'hat  lliey  do,"  Luke  xxiii.  24.  ^ 
And  lo  him  he  renders  solemn  acknowledgment  by  way  of  - 
thanksgiving.  "  I  thank  ihee,  O  Falher,  Lord  of  heaven 
and  earlh,"  Mall.  xi.  25.  And  when  he  did  .so,  (as  we 
find  his  was  a  very  praying  life,  in  the  days  of  his  fle^h, 
here  in  ihis  world,)  it  is  very  vainly  and  foolishly  alleged 
lhal  Ihen  he  musi,  according  to  our  doctrine  and  notion, 
be  supposed  lo  pray  lo  himself;  it  is  a  very  vain  and  idle 
pretence.  And  so  I  find  indeed,  that  the  argumenis  of  Ihat 
sort  of  adversary,  that  is,  Ihey  that  do  impugn  Ihe  divinity 
of  the  Son  ofGod,  lend  to  prove,  generally,  nothing  bui  ihat 
which  wc  never  deny,  that  is,  that  Christ  was  man.  This  is 
ihclhing  lhal  by  many  arguments  they  set  themselves  most 
industriously  to  prove,  which  none  of  us  deny,  thai  Christ 
was  man.  Who  doth  doubt  il '!  But  ihey  wcnild  thence  con- 
clude thai  because  lie  is  man,  therefore  he  rould  nol  be  God  ; 
which  is  iheir  absurd  and  foolish  consequence,  when  we 
know  il  was  so  plainly,  so  very  plainly  said,  that  the  Word 
which,  in  ihat  text,  is  said  lo  be  wilh  God,  is  also  said  to 
bs  God;  and  the  .same  Word  is  said  lo  be  made  flesh,  lo 
be  incarnate,  to  have  assumed  and  taken  on  flesh ;  that  is, 
not  as  if  it  did,  in  becoming  flesh,  cease  to  be  what  it  was 
before,  but  did  only  add  aa  assumed  nature  to  a  divine  j 


Lect.  XVI. 


THE  TRINITY  OF  PERSONS  IN  THE  DIVINE  ESSENCE. 


liri 


and  therefore,  tliere  being  two  natures  now  meeting  toge- 1 
Iher  in  that  one  person,  it  was  no  way  iinintellift'ble,  but 
that  he  should  do  that  in  the  one  nature  which  was  impos- 
sible he  should  do  in  or  by  the  other.  That  is,  as  man  he 
did  grow,  and  as  man  he  did  die,  and  as  man  he  did 
pray,  when  a.s  God  he  c.ndd  do  none  of  these.  But  he 
that  was  God  did  do  these  things,  though  not  as  he  wa.s 
God.  He  that  was  God,  ilid  lay  down  his  life,  as  in  that 
:trd  chapter  of  this  epistle,  r.  lii.  "  Hereby  perceive  we 
the  love  of  God,  that  he"  (thai  same  he  thai  was  God) 
"laid  down  his  life  for  us."  And  .so  he  that  was  God 
shed  his  blood  for  us,  Act.s  xx.  ii8.  "  Feed  the  flock  of 
God  (his  church)  which  he  hath  purchased  with  his  own 
blood;"  his  own,  who  was  God;  though,  as  God,  we 
know  he  could  neither  bleed  nor  have  blood.  But  whereas, 
the  Son  of  God,  as  he  was  the  Son  of  God  and  God,  dul 
pray,  and  praying,  apply  himself  to  the  Father,  so  are  we 
to  do,  to  pray,  and  in  praying,  apply  ourselves  to  the  Fa- 
ther as  we  are  led  by  that  great  example.  But  then,  we 
being  nothing  but  creatures,  we  have  the  whole  Deity  in 
view  as  the  Object  of  our  worship  and  addresses.  But 
not  the  Deily,  abstracily  considered,  but  the  Deny  as  sub- 
sisting in  these  three  per.sons.  The  Deity  abstracily  con- 
sidered, in  the  ca.se  ol  our  Lord  himself,  was  neither  the 
Object,  nor  the  subject  of  prayer;  God,  as  God,  did  nei- 
ther pray  nor  was  prayed  unto  by  him;  did  not  pray,  for 
it  was  ihe  man,  the  man  Christ  that  prayed  ;  nor  abstractly, 
nor  merely  as  God,  was  he  the  Object  of  prayer;  but  as 
(he  Godhead  did  subsist  in  the  person  of  the  Father,  so 
did  the  man  Christ  apply  himself  to  him,  and  so  could  in 
no  sort  be  sanl  to  nray  to  himself,  in  praying  to  him,  Rut 
now,  I  say,  we  wlio  are  nothing  but  creatures,  we  have  the 
entire  Godhead,  not  abstractly,  but  as  subsisting  in  three 
persons,  to  apply  our.selves  unto,  and  those  persons  con- 
ceived of  according  to  the  order  they  are  repre.senled  lo 
stand  towards  one  another,  and  to  be  related  one  lo  another. 
As  w-e  (old  you  already,  when  we  pray  to  the  Falher,  as 
the  final  and  terminative  Object  of  our  nrayers,  we  are  at 
the  same  time  to  conceive  the  Son  as  tnrough  whom  the 
prayer  is  to  be  transmitted,  tojelher  with  the  answer,  the 
go'xt  we  are  to  expect  and  pray  for;  and  Ihe  Holy  Ghosi, 
as  by  whose  power  to  pray,  and  by  whose  power  the  an- 
.swer  of  prayer  is  to  be  efl'ecled  loo.  And  .so  it  is  God  thai 
our  prayers  must  respect,  God  to  whom,  God  through 
whom,  and  God  by  whom.  Pray  to  God,  through  God 
and  from  God,  and  so  our  prayer  hath  every  way  to  do 
with  Goil.  Our  prayer,  as  it  is  to  be  through  the  media- 
tion of  Christ,  so  both  it  and  its  answer  are  to  be  wrought 
by  the  Holy  Ghost ;  we  are  in  that  great  and  sacred  woik 
of  praying,  to  deliver  up  ourselves  to  the  conduct  of  the 
Holy  Ghost,  and  so  we  are  to  do  in  Ihe  whole  of  our 
course.  "  As  many  as  are  the  sons  of  God  they  are  led," 
oracled  (as  that  word  signifies,  Rom.  viii.  14.)  "by  the 
Spirit  of  God."  Which  Spirit  is  a  Spirit  of  adoption,  (as 
it  afterwards  follows,)  ihe  Spirit  thai  belongs  to  the  slate 
of  worship,  as  they  are  sons,  that  teaches  them  to  en,', 
"Abba  Falher."  And  because  they  arc  sons,  he  haih 
sent  the  Spirit  of  his  Son  inlo  their  hearts,  as  it  is  said  in 
that  parallel  place,  Gal.  iv.  fi.  And  we  are  required  to 
pray  alway  in  the  Spirit,  Ephes,  vi,  1ft.  And  in  ihe  Holy 
Gh<jsl ;  '20'h  verse  of  the  epistle  to  Jude.  "  Praying  in 
the  Holy  Ghost,  keep  yourselves  in  the  love  of  God,  look- 
ing for  the  mercy  of  onr  Lord  JesusChrist  unto  eternal  life." 
Put  all  this  together  and  then  every  prayer  of  ours  ought 
to  respect  each  person  in  the  Godhead.  That  is,  it  oughl 
to  be  to  God,  through  God,  and  from  God:  even  as  the 
answer,  it  is  to  be  in  the  same  order,  originally  God's 
answer,  through  Christ,  and  by  Ihe  Holy  Ghost.  And  so 
we  run  into  no  confusion,  when  we  suffer  ourselves  lobe 
governed  by  Scripture  light.  And  we  can  be  in  no  danger 
of  incurring  the  guilt  of  blasphomy;  for  we  do  not  ascribe 
to  any  of  these  persons  more  than  the  Scripture  doth  plainly 
teach  us  lo  ascribe.  And  as  our  Saviour  saiih  concerning 
himself,  so  may  we  concerning  each  of  these  persons: 
when  Ihe  Scriplure.saith  so  and  so,  and  doth  attribute  such 
and  such  things  to  them,  will  any  one  say,  that  he  blas- 
phemes that  sailb,  that  ihe  eternal  Falher  is  God,  or  the 
eternal  Son  is  God,  or  Ihe  eternal  Spirit  is  God?  Scripture 
most  expressly  saying  these  things  as  words  can  speak 
ihem.     And  again, 


8.  This  should  further  teach  us  how  lo  sleer  our  wliole 
course  in  this  world  :  our  business  here  on  earih,  oughl  to 
be  (in  the  main  of  it)  religion  ;  we  ought  to  make  religion 
our  business.  The  nusiness  of  religion,  while  we  are  in 
this  imperfect  stale,  is  only  a  motion  God-ward.  The  re- 
ligion of  the  way,  is  coming  lo  God.  So  thai  any  one  who 
is  sincerely  religious  and  godly,  will  be  able  lo  make  an- 
swer to  this  (juesiion.  What  is  the  main  business  of  your 
life  ■!  This  true  answer  he  can  make,  "  My  main  business 
is  to  make  towards  God  ;  I  am  aiminir  al  God,  lending  lo- 
wards  God,  as  one  that  hath  been  removed  and  set  at  a 
distance  from  him,  and  so  am  to  be  brought  back  to  him." 
It  was  ihis  Chri.st  died  for,  the  just  for  the  unjust,  lo  bring 
us  lo  God.  Now  Ihis  being  the  siate  of  our  case,  we  are 
distant  fiom  him,  in  nearness  lo  whom  consists  our  duly 
and  It'licily.  When  we  are  to  take  and  direct  our  course 
f4od-ward,  we  must  have  a  final  teim  for  our  motion  : 
■'  Whiiher  are  you  going  V  "  Why,  my  cour.se  is  lending 
and  directed  God-ward."  This  inolion  must  have  for  its 
ultimate  term,  God  the  Father.  This  is  ihesense  and  lan- 
guage of  an  inquiring  soul,  when  once  it  comes  to  under- 
stand what  the  Scripture  dolh  so  plainly  reveal ;  thai  there 
are  in  the  Godhead,  Falher,  Son,  and  Holy  Ghost.  Their 
sense,  I  say,  is  what  we  find  exprcs.sed,  John  xiv.  8. 
"  Show  us  the  Father  and  it  sufticelh  us:"  "do  but  show 
us  ihe  Father, and  we  have  enough:  our  great  inquiry  is 
afierthe  Father,  the  Fountain  and  Original  of  all  things, 
in  whom  is  our  life  and  our  only  hope."  "  AVell,"  sailh 
our  Saviour,  (meeting  that  genius  and  sense  of  such  an  in- 
quirer,) "I  know  where  you  would  be,  and  who  you  are 
seeking:  and  have  you  so  long  known  me,  and  are  igno- 
rant of  Ihe  Father?  Come,  I  will  be  your  Conductor,  1  will 
be  your  Guide,  no  man  comcth  to  the  Falher  but  by  me." 
And  therefore,  as  there  must  be  a  linal  term  of  this  motion, 
.so  there  must  be  a  way  leading  thereto.  "  Why,  I  am  the 
way,  the  truth,  and  the  life  ;  (John  xvi.  G.)  no  man  conielh 
unto  the  Falher,  but  by  me."  What  is  considerable  in  all 
motion,  is  especially  considerable  in  this.  In  every  motion 
there  mu.st  be  a  final  term,  and  there  must  be  a  way  to 
move  in.  The  Father,  he  is  the  linal  leim — the  Son,  he 
tells  us,  he  is  the  way.  But  then  there  must  be  a  ihird 
thing,  there  must  be  an  acting,  moving  principle  besides, 
and  that  must  be  the  Holy  Ghost,  and  can  be  no  other. 
It  is  by  that  one  Spirit  that  all  who  shall  approach  lo  God 
must  nave  access  to  him,  even  to  him  ihe  Father,  consider- 
ed under  the  notion  of  the  Falher.  Jews  and  Gentiles  have 
been  wont  (as  that  was  the  noted  distinction)  to  divide  ihe 
world.  Now  we  find  both  spoken  of  in  the  .same  context, 
Ephes.  ii.  His  business  was  to  make  them  nigh  who  were 
afar  off'.  The  Gentiles  were  afar  off,  the  Jews  were  com- 
paratively nigh  :  now  Christ  was  to  make  them  nigh  too, 
and  both  of  them  were  lo  have  access  by  one  and  ihe  same 
Spirit  to  the  Father:  from  the  13lh  to  the  18lli  verse. 
Whoever  have  a  mind  to  return,  to  come  back  to  God, 
(from  whom,  in  the  common  aposlacy,  all  have  made  a 
defection  and  cut  themselves  off,)  here  is  the  course  and 
method  of  their  procedure,  they  must  propound  to  them- 
selves God  the  Falher,  (the  Fountain  of  all  life  and  bles.v 
edness,)  to  whom  they  mu.st  come,  to  whom  they  must  be 
bending  and  directing  their  course,  and  lo  whom  ihey  must 
guide  their  course  in  the  way  he  hath  prescribed,  and  ihat 
is,  by  his  own  Son:  "No  man  coinelh  lo  ihe  Falher(saiih 
our  Saviour)  but  by  me."  And  they  must  he  acted  on  in 
this  way  towards  that  final  term  and  end,  by  ihe  power  oi 
the  Holy  Ghost.  There  can  be  no  motion  without  the 
concurrence  of  such  a  thinl,  unto  which  there  is  a  corre- 
spondency here.  That  is,  no  man  can  move,  but  he  moves 
somewhither  towards  some  term,  nor  can  he  move,  but  it 
must  be  in  some  way.  Nor  again,  can  he  move  but  it 
must  be  from  .some  motive  principle,  that  carries  him 
through  this  way  lo  that  end.  Ana  .so  you  may  easily  re- 
present to  yourselves  the  business  of  your  lives  here  in  ihis 
world.  My  business  is  from  day  to  day,  lo  tend  towards 
the  eternal  Falher,  bv  theelernai  Son,  and  under  Ihe  con- 
duct and  influence  of  theelernai  Spirit,  These  are  obvi- 
ous and  useful  iiislruclions  in  reference  lo  the  doctrine  that 
hath  been  opened  to  you  from  the  text,  that  do  more  di- 
rectly concern  and  relate  to  the  subject  we  have  thus  far 
been  upon. 
But  there  is  somewhat  else,  in  reference  to  the  present 


1102 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  1. 


purpose,  upon  this  subject,  which  is  collateral,  and  will  be 
of  Use  to  us,  however,  to  take  notice  of  too.  Our  great 
design  upon  this  text,  was  to  observe  to  you,  that  there  are 
such  a  three  in  the  Godhead;  three  and  no  more,  as  we 
have  observed  and  insisted,  of  one  certain  order.  Father, 
Hon,  and  Spirit,  that  do  subsist  in  the  Godhead,  which  is 
but  one.  But  the  apostle  doth  here  not  only  take  notice 
what  they  are,  that  are  thus  in  heaven,  but  what  also  they 
do,  how  they  are  employed,  amidst  the  glory  of  the  hea- 
venly state.  And  he  tells  us  Ihey  "  bear  record  in  heaven  : 
the  Father,  the  Word,  and  the  Holy  Ghost,  and  these  three 
are  one."  You  see  who  the  witne.s.ses  are,  in  the  words  of 
the  text,  and  may  see,  a  little  lower,  what  is  the  matter  of 
their  testimony,  (as  I  was  hinting  to  you  but  now,)  that  is, 
in  sum,  the  truth  of  the  Christian  religion  or  the  whole 
constitution  of  the  Mediator.  This  is  the  record,  (as  it  is 
presently  subjoined,)  that  God  haih  given  us  eternal  life, 
and  that  this  life  is  in  his  Son.  He  hath  an  infinite  fulness 
of  life  to  convey,  to  communicate,  and  to  diffuse  through 
a  desolate  world,  a  world  lost  in  death  and  darkness.  And 
how  is  it  to  be  conveyed  1  in  what  way  is  it  to  be  com- 
municated 1  Why  it  is  all  treasured  up  in  his  Son,  he 
hath  constituted  and  appointed  a  Mediator,  that  in  him  it 
might  be  deposited,  and  that  by  him  and  through  him  it 
might  be  transmitted  and  made  to  diti'use  itself,  and  flow 
amongst  lost  and  perishing  souls.  This  was  the  matter  of 
this  testimony.  Why  let  us  take  so  much  of  instruction 
from  hence, 

T  hat  since  those  three  glorious  Three  that  are  in  heaven, 
are  bearing  record  to  the  truth  of  our  religion,  of  Christ- 
ianity, that  is,  that  God  hath  a  design  to  communicate  life 
to  lost  and  perishing  souls,  and  hath  treasured  up  that  life 
in  order  to  this  communication  in  his  Son  :  since  this  is 
their  record,  their  testimony,  I  pray  let  us  take  care  that 
■we  duly  receive  it.  Be  afraid  of  slighting  that  testimony, 
the  matter  whereof  is  of  so  great  importance  to  ourselves, 
and  the  Authors  whereof,  are  the  three  glorious  Persons 
in  the  Godhead,  so  venerable  and  so  great  Ones.  "When 
they  are  said  to  bear  record  in  heaven,  or  to  testify  in  hea- 
ven, the  meaning  is,  not  that  their  testimony  is  performed 
in  heaven  terminative,  but  originaliter,  that  is,  these  wit- 
nesses do  testify  from  heaven,  concerning  this  matter  which 
is  of  so  great  importance  to  the  sons  of  men  on  earth.  And 
pray  see  that  we  receive  their  testimony,  as  after  it  follows : 
If  the  testimony  of  a  man  (who  is  of  any  credit)  ought  not 
to  be  slighted  ;  thetestimony  of  God  is  greater.  We  have 
the  testimony  of  God  the  Father,  God  the  Son,  and  God 
the  Holy  Ghost,  concerning  this  one  thing,  that  there  is  a 
design  of  saving  sinners,  and  giving  life  to  them  through 
his  Son,  and  that  this  life  is  only  in  this  way  to  be  com- 
municated and  conveyed  to  perishing  and  undone  souls  : 
what  an  awe  should  this  lay  upon  our  souls  that  are  perish- 
ing !  And  it  is  to  us,  that  this  salvation  is  offered.  They 
are  dead  them.selves,  as  the  apostle's  expression  is,  "You 
are  dead,  but  your  life  is  hid  with  Christ  in  God."  This 
being  the  state  of  our  case,  tremble  at  the  thought  of  slight- 
ing such  a  record,  such  a  testimony,  that  proceeds  from 
these  three  great  Witnesses  that  do  bear  record  in  heaven. 
That  is,  the  Father  testifies  concerning  his  Son,  "  This  is 
my  beloved  Son  in  whom  I  am  well  pleased  :"  The  Son, 
that  eternal  Word,  testifying  concerning  the  man  to  whom 
he  united  himself,  replenishing  that  man  with  a  divine 
glory,  so  as  that  glory  descending  from  heaven,  and  accom- 
panying him  in  his  descent  from  heaven,  shone  visibly  in 
him  as  the  glory  of  the  only-begotten  Son  of  the  Father, 
full  of  grace  and  truth.  For  he,  at  the  same  time  when, 
aAer  his  descent,  he  had  united  himself  with  flesh,  is  said 
to  be  the  Son  of  Man,  who  came  down  from,  and  who  is 
in  heaven,  John  iii.  13.  He  was  therefore  testifying  from 
heaven,  and  was  actually  in  heaven,  when  also  he  was  ac- 
tually united  with  this  man  on  earth.  And  the  Holy 
Ghost,  he  testifying  from  heaven,  by  descending  on  this 
same  man,  in  visible  glory  like  a  dove,  and  lighting  upon 
him.  Thus,  here  was  God  the  Father,  testifying  from 
heaven,  and  the  eternal  Word  testifying,  and  the  ever  ble.ss- 
ed  Spirit  testifying,  from  heaven,  and  their  testimony  meet- 
ing all  in  one  point,  namely,  that  Christ  the  Mediator  is 
he  by  whom  life  is  to  be  conveyed  from  the  God  of  all 
grace  unto  undone,  perishing,  lost  souls. 
And  consider  in  reference  to  this  further,  that  as  this  is 


a  testimony  to  us,  it  is  our  concernment,  and  i$  incum- 
bent on  us,  so  to  comport  ourselves  as  that  it  may  finally 
prove  a  testimony  for  us,  and  not  a  testimony  against  us. 
This  te.stimony  is  directly  to  us,  that  is,  that  this  is  God's 
appointed  way  for  saving  lost  souls,  and  bringing  of  them 
to  life  and  blessedness ;  and  consequently,  according  as  the 
design  of  this  testimony  is  comported  with  or  not,  it  will 
be  either  for  us  or  against  us.  For  us,  if  it  can  be  record- 
ed at  last  concerning  us,  such  and  such  have  had  the  Gos- 
pel preached  unto  them,  Christ  hath  been  offered,  God 
hath  been  oflfering  himself  in  Christ;  and  they  have 
obeyed  the  Gospel,  they  have  complied  with  the  call,  they 
have  received  the  Son  of  God.  Oh !  how  great  a  thing 
would  it  be  to  have  a  record  in  heaven  for  that !  How  did 
Job  solace  himself  in  this,  "  My  record  is  in  heaven." 
When  you  can  appeal  to  the  records  in  heaven  touching 
transactions  between  God  and  you,  and  you  can  say, 
"  Lord,  thou  didst  make  an  offer  to  me  of  thy  Son,  thou 
didst  require  me  to  receive  him  as  my  Lord  and  Saviour: 
I  have  done  so,  I  appeal  to  thee  whether  it  be  not  record- 
ed above  ;  let  the  records  of  heaven  be  searched,  see  whe- 
ther I  be  not  recorded  a  believer,  one  that  hath  resigned 
up  my  soul  to  God  in  Christ  by  the  power  of  the  eternal 
Spirit,  to  be  entirely  and  absolutely  his  for  ever.  0  I  how 
blessed  a  thing  will  it  be  to  have  such  a  record  in  heaven 
concerning  you  and  for  you  ■!  He  that  knows  all  things 
knows  that  such  a  one  hath  received  Christ  in  truth,  such 
a  one  hath  truly  believed,  such  a  one  loves  the  Lord  Jesus 
in  sincerity." 

And  how  fearful,  by  consequence,  will  it  be  to  have  it 
recorded  in  heaven  against  you,  "  So  long,  so  many  days, 
so  many  years  hath  such  a  one  lived  under  the  Gospel, — 
so  often  hath  a  Christ  been  tendered  to  him,  and  been  re- 
fused by  him,  and  there  he  stands  in  the  records  of  heaven, 
a  refuser  of  the  grace  of  God,  refuser  of  his  Christ,  despiser 
of  the  great  .salvation,  that  hath  been  published  and  pro- 
claimed, and  "begun  to  be  spoken  by  the  Lord  himself, 
and  was  confirmed  by  them  that  heard  him,  God  bearing 
them  witness  by  divers  miracles  and  gifts  of  the  Holy 
Ghost." 

And  besides,  that  we  are  thus  to  take  notice  of  what  is 
doing  above,  how  these  Three  employ  themselves,  their 
bearing  record  in  heaven,  consider  too  (and  therewith  I 
shall  shut  up  all)  where  it  is  that  this  work  is  doing,  that 
these  Three  are  bearing  this  record  in  heaven.  Let  us  con- 
sider a  little,  and  take  this  instruction  from  it,  that  it  very 
ill  becomes  us  to  alienate  ourselves  from  heaven,  and  disre- 
gard the  afliairs  and  concerns  of  heaven.  For  we  find  that 
our  afiairsand concernments  who  dwellon  earth  are  mind- 
ed in  heaven.  In  heaven  there  is  a  concern  about  such 
poor  wretched  creatures  as  we  upon  earth.  It  is  very  un- 
worthy dealing  if  we  live  here  upon  earth,  grovelling  in  the 
dust  of  it,  and  very  seldom  think  any  thought  of  heaven. 
When  in  heaven,  by  that  glorious  Triad  above,  we  see 
our  concernments  while  we  are  upon  earth  are  not  forgot- 
ten, are  not  disregarded.  These  great  and  glorious  Ones 
in  heaven,  are  taken  up  about  our  affairs.  Sure  it  should 
provoke  us  to  look  upwards  much  and  often,  adoringly. 
It  should  suggest  from  time  to  time  this  thought  to  us, 
that  the  intercourse  between  heaven  and  earth  is  not  cut 
off.  Still  (as  abject  creatures  as  we  are  in  this  our  low 
estate)  these  glorious  persons  above  are  concerned  about 
us.  Certainly,  it  should  be  often  considered  by  us,  that 
we  have  mighty  altractives  to  draw  our  minds  and  thoughts 
upwards,  God  the  Father,  God  the  Son,  and  God  the  Holy 
Ghost  still  bearing  a  record  from  heaven  to  us  about  things 
that  are  of  the  greatest  and  highest  concernments  for  us  to 
mind. 

And  it  should,  in  fine,  provoke  us  to  have  aspirings  up- 
wards towardstheblessednessandperfection  of  the  heaven- 
ly state.  In  heaven,  these  three  bear  record,  the  Father,  the 
Word,  and  the  Holy  Spirit.  Who  can  think  of  this,  and  not 
say,  "  O  that  I  were  there !  O  that  I  were  there  t  Then  will 
this  glorious  mysterv  of  the  Trinity  lie  open  to  my  view." 
It  is  in  that  seat  of  the  Divine  glory  that  these  Three  are 
performing  this  kind  office  towards  the  poor  children  of 
men,  even  amidst  the  lieht  and  glory  of  the  heavenly  state. 
The  time  will  come  that  we  may  hope  to  ascend,  and  be 
caught  up  into  this  region  of  light,  and  in  that  light  to  see 
light,  so  that  as  whatsoever  is  dark,  and  obscure,  and  un- 


Lect.  XVII. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1103 


known,  and  nnrevealed,  concerning  this  glorious  Three 
and  One,  will  be  done  away.  When  once  we  a.-cendand 
get  up  ihiiher  into  the  regions  of  light  and  bliss,  where  the 
glory  of  the  Eternal  Being  doth  display  itself,  we  shall 
then  know  as  we  are  known  :  we  cannot  know  now  but 
in  part,  and  see  but  in  part,  but  we  shall  then  know  per- 
fectly and  ftilly,  and  as  we  are  known  ;  .so  far  as  the  capa- 
city "of  created  nature  can  admit.  O  !  how  pleasant  should 
our  aspiring  upward  to  these  Three  be,  where  they  do  thus 
testily  and  bear  record.  How  often  should  we  be  direct- 
ing our  thoughts  and  spirils,  and  the  longing  of  our  souls, 
towards  these  regions  of  light  and  bliss,  sayingwithin  our- 
.selves,  "  When  shall  a  period  be  put  to  the  time  of  my 
converse  with  bats  and  moles  in  this  base  earth  1  when 
shall  I  hear  the  Divine  voice  from  the  throne  of  glory  that 
shall  say  to  me.  Ascend  and  come  up  hither,  and  see  the 
things  whereof  thou  hast  hitherto  but  heard  by  the  hearing 
of  the  ear  1 


LECTURE    XVII.* 

Matt.  V.  48. 

Be  ye  therefore  perfect,  even  as  your  Father  which  is  in 
heaven  is  perfect. 

Next  to  the  doctrine  of  the  Trinity,  comes  (according 
to  proper  theological  order)  that  of  the  Divine  Attributes 
or  Perfections,  most  fitly  to  be  considered.  After  the  dis- 
course of  the  trinity  which  we  have  showed  you  sub.sists 
in  the  Godhead,  we  have  chosen  this  text,  both  as  it  serves 
to  confirm,  and  as  it  serves  to  regulate,  that  foregoing 
doctrine. 

First,  As  it  serves  to  confirm  it.  For  when  we  are  so 
plainly  told  that  "there  are  three  that  bear  record  in  hea- 
ven ;"  and  that  the  great  Object  of  our  religion,  and  where- 
to we  are  most  solemnly  to  be  devoted,  is  represented  to  us 
as  three,  the  Father,  the  Son,  and  the  Holy  Ghost  ■,  suppos- 
ing such  a  triad  a.s  you  see  in  the  Godhead,  ynu  can  sup- 
pose It  under  no  other  notion  than  that  of  a  very  great  and 
high  perfection  belonging  thereunto.  And  that,  therefore, 
it  must  greatly  intrench  upon  the  perfection  of  the  God- 
liead,  and  unspeakably  diminish  it,  if  there  should  be  any 
attempt  or  otTer  made  to  diminish  and  detract  from  that 
sacred  number.  It  could  not  but  be  a  horrid  maim  to  the 
very  Object  of  our  religion ;  and  against  any  such  dispo- 
sition thereunto,  or  to  do  anything,  or  to  admit  of  any 
thought  into  our  minds,  that  may  have  that  tendency,  it 
would  fortify  us  greatly,  to  have  the  belief  well  fixed  in 
out  minds  of  the  perfection  of  the  Godhead.     And, 

Secondly,  it  serves  to  regulate  that  doctrine  of  the  trinity 
too:  that  is,  to  direct  us  to  understand  it  so  as  may  con- 
sist with  the  other  perfections  of  the  Godhead  ;  where  we 
are  sure  it  is  impossible  there  can  be  any  war,  or  that  there 
should  not  be  the  highest  and  most  perfect  agreement.  We 
must  so  conceive  of  the  trinity  in  the  Godhead,  and  the 
perfections  that  we  are  here  and  el.sewhere  taught  to  ascribe 
unto  it,  as  that  these  may  manifestly  accord  with  one  an- 
other. And  for  that  purpose,  we  must  conceive  of  the  Di- 
vine perfections  as  the  Scripture  doth  direct  us,  according 
as  God  himself  speaks  of  them;  allowing  his  word  to  be 
our  measure,  in  malcing  our  estimate  and  judgment  con- 
cerning them.  They  that  take  another  course,  and  pretend 
to  discover  to  us  the  incomprehensible  nature  of  God,  by 
methods  jujd  measures  of  theirs  secluding  this,  and  op- 
posing it  in  any  kind,  truly  we  have  a  great  deal  mere 
reason  to  be  astonished  at  their  confidence  than  we  have 
to  admire  their  knowledge;  as  if  they  could  make  abetter 
discovery  and  a  clearer  representation  of  God  to  us  than 
he  himself  But  if  we  do  understand  the  Divine  perfec- 
tions according  to  those  plain  and  expre.ss  measures  which 
he  hath  given  us  in  his  word,  or  which  he  enables  us  to 
collect,  as  we  are  reasonable  creatures,  from  what  he  hath 
said  in  his  word  concerning  himself  and  them,  it  would 
then  withhold  us  from  any  such  exorbitant  conceptions 
•  freaclied  May  Stb,  1591. 


concerning  the  trinity  of  persons  in  the  Godhead,  as  shall 
not  be  easily  reconcileable  with  the  doctrine  of  his  per- 
fections, according  as  he  hath  represented  and  staled  it 
himself 

And  upon  that  account,  shall  we  apply  ourselves  to  con- 
sider so  much  concerning  the  perfections  of  the  Godhead, 
as  this  Scripture  will  give  us  a  general  ground  for.  In- 
deed to  speak  of  the  several  perfections  and  attributes  that 
do  belong  to  the  Divine  nature,  distinctly  and  at  large, 
would  be  the  work  of  a  lile's  time ;  and  veiy  little  agiee 
with  what  I  have  designed,  the  expounding  and  opening  to 
you  the  principles  of  religion,  in  as  short  a  lime  as  I  can. 
Therefore,  I  have  pitched  upon  this  text,  designing  to  sum 
up  all  under  il,  which  I  think  requisite  to  say  coiicernjng 
the  excellencies  and  perfections  of  the  Divine  Being,  which 
we  coiunionly  speak  of  under  the  name,  his  attributes. 
You  may  take  the  ground  of  discourse  thus, 

That  all  the  excellencies  which  are  requisite  to  make 
up  the  most  absolute  perfection,  belong  as  attributes  to  the 
nature  of  God;  or  as  so  many  attributes  to  be  ascribed  to 
God.  This  some  may  possibly  apprehend,  will  be  but  to 
do  what  hath  been  done  already,  and  to  do  it  over  again. 
That  is,  when  in  proving  to  you  the  existence  of  the  Deity, 
we  showed  that  we  are  to  conceive  of  him  under  the  no- 
tion of  a  Being  absolutely  perfect.  It  is  true,  it  was  im- 
possible to  deinonstrate  his  existence  without  forelaying 
that  notion  of  God.  And  that  is  suitable  to  what  the  laws 
of  method  do  require,  in  treating  of  anysubjecl  whatsoever. 
That  is,  if  there  be  occasion  to  put  the  question  an  sit, 
whether  such  a  thing  be  or  not,  and  to  prove  the  existence 
of  it,  first,  and  before  we  come  to  that  inquiry,  to  inquire 
quid  sit,  and  what  it  is.  To  open  the  nature  of  such  a 
thing,  there  mu.st  be  first  some  general  notion  assigned  and 
laid  down  of  that  whose  existence  we  would  prove,  and 
about  which  the  first  inquiry  was  made  an  sit,  whether  il 
be,  yea  or  nay.  Otherwise,  in  attempting  to  prove  that,  we 
may  as  well  prove  any  thing  else,  if  we  do  not  give  such 
a  notion  of  it  as  will  distinguish  it  from  another  thing. 

But  now  after  we  have  done  so,  it  comes  propeily  of 
course  then  to  proceed  to  a  more  narrow  inspection  into 
the  nature  of  such  a  thing.  And  so  the  order  of  tractatioa 
did  require  it  should  be  in  this  present  case.  That  is,  when 
we  were  to  inquire  concerning  the  existence  of  the  Deity, 
first  to  put  you  in  mind,  what  you  and  all  must  be  suppo- 
sed to  apprehend  concerning  the  thing  we  inquired  about, 
that  is,  a  Being  of  absolute  perfection  in  the  general ;  and 
we  can  have  no  other  notion  of  God  but  as  a  being  abso- 
lutely perfect.  That  being  done,  and  it  having  been  evin- 
ced to  you  that  there  is  such  a  Fountain-Being  i'rom  whence 
whatsoever  perfections  we  do  behold,  and  come  under  our 
notice  among  the  creatures,  must  have  descended  and  been 
derived,  inasmuch  as  whatsover  we  behold,  and  take  no- 
tice of,  that  comes  under  any  notion  of  perfection  with  us 
at  all,  is  not  nothing,  and  therefoie  could  not  come  Irom 
nothing,  and  theiefore  must  be  first  in  a  fountain  from 
whence  it  came.  When  by  this  means,  I  say,  we  have 
plainly  evinced,  that  there  is  one  Being  which  hath  all 
perfection  originally  in  itself;  and  thereupon  shown  that 
Being  to  be  a  fit  object  for  religion,  and  to  be  worshipped 
by  us,  and  to  whom  duties  and  exercises  of  religion  ought 
to  be  performed,  and  that  this  can  be  done  acceptably  no 
way  but  agreeable  to  his  own  will ;  thereupon  we  were  put 
upon  an  inquiry,  how  that  will  of  his  might  be  understood 
and  known  ;  and  having  found  that  it  was  discovered 
(with  that  design  and  to  that  purpose  that  he  might  be  duly 
and  acceptably  worshipped)  in  that  word  that  bears  his 
name,  thence  we  come,  regularly  and  of  course,  to  speak  of 
things  particularly  and  more  expressly  concerning  him, 
(whereof  we  have  had  some  general  notions  before,)  which 
are  contained  in  this  Book,  nnd  which  this  word  will  help 
us  to  a  more  distinct  knowledge  of  And  therefore  now, 
in  speaking  to  the  proposition  laid  down,  we  are  to  consi- 
der the  subject  of  it,  "your  heavenly  Father ;"  and  then 
we  are  to  consider  the  thing  affirmed  concerning  this  sub- 
ject. He  "  is  perfect," 

1.  For  the  former,  the  subject  of  this  affirmation,  we 
must  consider  in  what  sense  (as  there  will  be  occasion  to 
take  notice  of  by  and  by)  he  can  be  spoken  of  under  the 
name  of  a  subject.   ScHolars  know  how  to  distinguish  be- 


1104 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  I. 


tween  a  subject  of  predication,  and  a  subject  of  inhsesion. 
He  can  be  no  subject  of  inhaesion,  as  you  will  see  presently. 
But  a  subject  concerning  which  this  or  that  may  be  af- 
firmed or  spoken,  thai  is  the  only  thing  which  we  can  truly 
and  properly  mean  when  we  speak  of  God  under  that 
name  or  term.  But  whereas  he  is  here  mentioned  as  our 
"Father  which  is  in  heaven,"  (as  our  Saviour  directs  he 
should  be  prayed  unto,  in  that  comprehensive  sy.slem  of 
petitions  that  he  him.self  was  pleased  to  give  his  disciples, 
"  Our  Father  which  art  in  heaven,")  we  must  distinguish 
between  Christ's  calling  him  Father  himself  and  his 
teaching  us  to  call  him  so,  or  his  speaking  of  him  as  our 
Father.  When  Christ  himself  calls  him  "  Our  Father," 
he  calls  him  so  as  he  was  ;  and  so  he  doth  speak  himself, 
when  he  speaks  of  his  having  come  from,  his  having  de- 
scended from,  the  Father.  He  could  mean  by  the  terra 
"  Father,"  nothing  else  but  the  first  person  m  the  Trinity. 
But  when  he  speaks  of  him  as  our  Father,  and  directs  us 
to  speak  of  him,  or  to  speak  to  him,  we  do  not  need  so  to 
limit  that  term  "  Father,"  in  reference  to  us,  for  we  may 
fitly  enough  consider  the  whole  God  in  the  paternal  rela- 
tion to  ourselves.  Concerning  the  Father  there  is  no  doubt, 
for  so  our  Saviour  hath  taught  us  to  conceive  and  speak, 
"  I  go  to  my  Father  and  your  Father,  my  God  and  your 
God,"  John  xx.  17.  And  even  the  Son  i.s  spoken  of  as  our 
"  everlasting  Father,"  Isaiah  ix.  6.  And  all  the  children 
of  God  are  said  to  be  born  of  his  Spirit,  and  to  be  begot- 
ten thereby,  John  iii.  1.  And  suppose  we  should  look 
upon  Father,  here,  strictly  as  a  personal  name  or  title,  yet 
so  we  must  consider  the  Divine  nature  as  subsisling/o«/a- 
liter,  or  as  ia  a  fountain,  in  that  person:  and  it  is  that 
person  as  having  that  nature  eminently  and  originally  and 
firstly  in  him  ;  even  that  same  nature  that  is  common  to 
each  of  the  persons.  And  so  it  is  not  in  the  person  as  the 
person,  but  a;?  having  the  Divine  nature  in  it,  which  is  the 
subject  here  spoken  of  "  Your  Father  which  is  in  heaven 
is  perfect."  The  Godhead,  or  the  nature  of  God,  subsist- 
ing as  in  the  Fountain,  in  the  Father ;  and  that  same  na- 
ture which  is  also  common  with  him  to  the  Son  and  to  the 
Holy  Ghost.     But  then, 

II.  For  that  which  is  affirmed  or  spoken  of  this  subject, 
He  "  is  perfect."  How  are  we  at  a  loss  when  we  come  to 
speak  of  this  divine  perfection  !  "  I  have  seen  an  end" 
(saith  the  Psalmist)  "  of  all  perfection,  but  thy  command- 
ments are,  or  thy  commandment  is,  exceedingly  broad." 
Even  so  much  of  divine  perfection  as  is  expressed  that  one 
way,  (in  the  divine  word)  is  of  so  exceeding  vast  a  lati- 
tude, as  to  represent  itself  as  the  matter  of  the  highest  won- 
der to  a  very  enlarged  and  comprehensive  mind,  that  had 
exceeded  the  bounds  of  all  other  perfection,  and  already 
gone  bevond  them  all.  I  have  seen  an  end  of  all  perfection, 
but  how  vast  a  perfection  beyond  all  that  do  I  perceive  in 
thy  divine  word,  wherein  there  are  yet  but  some  sunbeams, 
some  glimmerings  of  the  perfection  of  the  Divine  nature! 
Indeed  when  we  go  about  to  speak  of  such  a  subject  as 
this,  or  to  think  of  it,  we  may  even  fear  to  meet  with  such 
a  rebuke  as  that,  Job  xxxviii.  2.  "  Who  is  this  that  dark- 
ens counsel  by  words  without  knowledge  V  Can  we  think 
by  searching  to  find  out  God  ■?  Can  we  find  out  the  Al- 
mighty unto  perfection  1  Job  xi.  7.  Somewhat  the  case 
requires  should  be  said,  of  what  we  can  say  and  conceive 
but  little  of  Something  the  exigency  of  our  case  doth  re- 
quire; that  we  labour,  all  of  us,  to  be  informed  concern- 
ing one  with  whom  we  have  so  much  to  do,  and  in  whose 
hands  all  our  great  concerns  do  lie. 

For  the  word  that  is  used  here,  "perfect,"  and  the  words 
in  the  learned  languages  that  we  are  referred  to  by  these 
penmen,  they  do  (as  all  words  must  do)  fall  most  incon- 
ceivably short  of  the  thing.  Words  cannot  but  be  poor, 
and  labour  under  a  penury,  when  they  are  expre.ssive  of 
any  thing  of  God.  Alas!  they  can  go  but  a  little  way 
in  it. 

The  words  that  we  have  here  to  do  with  more  immedi- 
ately, do  carry  in  them  a  kind  of  diminishing  and  lessen- 
ing intimation  of  coming  to  a  state,  or  having  come  to  a 
state,  that  is  higher  and  more  excellent,  from  a  state  that 
■was  meaner  and  lower ;  in  which  the  subject  spoken  of  is 
(as  it  were)  supposed  to  have  been  before,  according  to  the 
general  and  indefinite  use  of  such  words.  As  the  Greek 
word  TtXtioi  that  is  here  used,  refers  to  a  word  that  signi- 


fies 07!.  end,  and  so  carries  an  intimation  with  it,  as  one 
had  but  then  attained  an  end  which  he  was  aiming  at,  and 
tending  towards  before,  which  implies  such  a  diminution 
as  can  by  no  means  be  admitted  concerning  God.  As 
when  any  one  doth  then  suppose  himself  to  have  arrived  at 
an  eternal  sort  of  perfection,  when  he  hath  compassed  an 
end  that  he  was  about.  "  I  work  this  day,  and  to-morrow, 
and  the  third  day  I  shall  be  perfect;"  finish  a  work  I  was 
engaged  in,  which  is  but  an  external  sort  of  perfection. 
The  word  (for  want  of  being  more  expressive)  is  borrow- 
ed and  employed  here,  in  a  case  of  very  transcendent 
height  above  that.  And  so  for  the  Latin  word  perfcctio,ov 
pcrfcctus,  it  carries  an  intimation  with  it  as  if  the  thing 
spoken  of  were,  now  at  length,  thoroughly  made  that  which 
before  it  was  not.  Such  expressions  do  (through  the  natu- 
ral poverty  of  speech  and  language)  lessen  and  diminish 
greatly  the  thing  that  should  be  represented  and  set  forth 
by  them. 

But  to  consider  the  thing  itself,  (as  we  may  be  capable 
to  open  to  you  somewhat  of  the  divine  perfections,)  there 
are  two  things  to  be  done  in  reference  hereto.  We  shall 
note  to  you  some  things  more  generally  that  do  concern 
the  Divine  perfections  indefinitely  considered  :  and  then 
shall  (though  briefly)  come  to  consider  some  of  the  parti- 
cular perfections  themselves,  which  we  are  more  specially 
concerned  to  take  notice  of,  that  are  comprehended  under 
those  generals. 

1.  There  ore  some  things  more  generally  to  be  laid  down 
concerning  the  Divine  perfections,  or  excellencies,  or  at- 
tributes; you  may  call  them  which  of  these  you  will,  fitly 
■enough.    And, 

(1.)  There  is  this  to  be  considered  concerning  them, 
that  there  are  of  these  divine  excellencies  or  perfections, 
which  we  are  taught  to  attribute  to  God,  some  that  are 
altogether  incommunicable  ones.  There  are  some  that  are 
incommunicable;  that  is,  that  have  not  so  much  as  a  name 
common  to  him,  and  to  us,  by  which  they  are  to  be  signi- 
fied and  spoken  of  As  there  is  his  self-subsi.stenee,  his 
all-sufficiency,  his  eternity,  and  his  immensity.  These 
are  attributes  or  perfections  of  the  Divine  nature,  that  are 
not  so  much  as  common  in  name  to  him  and  to  us  ;  so  ap- 
propriate to  him,  that  there  is  nothing  known  by  the  same 
name  that  can  be  said  of  us.  And  there  are  some  of  his 
attributes  and  perfections  that  are  communicable,  that  is, 
which  under  one  and  the  same  name,  may  be  spoken  of 
him  and  of  us,  of  him  and  of  the  creature.  As  his  wisdom; 
there  is  also  .such  a  thing  among  men:  and  his  power; 
they  have  some  power :  and  his  goodness ;  they  have  some 
goodness:  and  so  his  justice,  his  holiness,  and  his  truth: 
these  are  divine  perfections  that  are  spoken  of  under  one 
and  the  same  name,  concerning  him  and  concerning 
some  of  his  creatures.  That  is  one  thing  that  you  have  in 
general  to  note  ;  as  concerning  the  incommunicable  attri- 
butes of  God,  they  have  not  so  much  as  the  same  name 
with  him  and  with  us  ;  for  there  is  nothing  in  us,  to  which 
such  names  do  agree  ;  all-sufficiency,  immensity,  eternity, 
omnipotency,  self-existence,  and  the  like.  But  the  other 
(as  was  said)  are  signified  by  words  applicable  to  some- 
what in  us,  as  to  be  wise,  to  be  good,  to  be  just,  to  be 
powerful,  and  the  like.    And, 

(2.)  In  the  next  place,  you  must  note,  that  for  those 
divine  attributes  and  perfections  which  are  communicable, 
it  is  only  the  name  that  is  common  to  that  thing  in  him, 
and  that  thing  in  us,  which  is  expressed  thereby.  It  is 
true  that  there  is  the  same  name  but  not  the  same  nature. 
There  is  a  likeness,  a  similitude,  but  not  an  identity,  or  a 
sameness.  Take  heed  of  apprehending  or  imagining  any 
such  thing  between  the  divine  wisdom,  or  the  divine 
power,  or  the  divine  goodness,  that  are  uncreated,  and 
that  which  is  created ;  and  so  of  his  holiness,  his  justice, 
and  the  like.  We  are  not  to  think  there  is  a  .sameness  of 
nature,  though  there  be  the  same  names  used  in  such  per- 
fections as  the.se,  as  they  are  found  to  be  in  God,  and  as 
they  are  found  to  be  in  us,  or  in  the  creature  :  for  it  is  im- 
possible that  the  nature  which  is  infinite  and  the  natures 
which  are  finite  can  be  the  same.  An  infinite  nature  and 
a  finite  nature  must  needs  differ  infinitely,  and  therefore 
can  by  no  means  be  the  same  nature.  Wherefore,  all  that 
is  said  in  this  case,  in  reference  to  us,  when  God  is  pleased 
to  derive  and  communicate  from  himself  unto  those  whom 


Lect.  XVII. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1105 


he  regenerates,  that  which  is  called  the  divine  nature  ;  it 
is  only  said  of  it, — that  it  is  his  image,  and  his  likeness, 
that  IS  conveyed  or  communicated:  it  is  only  somewhat 
like  God,  or  the  image  of  God,  that  is  impressed  upon  and 
■wrought  into  the  soul.  We  must  take  heed  of  thinking 
that  it  is  the  same  nature,  as  they  have  thought  and  blas- 
phemously spoken,  who  have  talked  of  being  godded  in 
God  ;  as  if  the  very  nature  of  God  was,  under  such  a  name 
as  this,  transmitted  into  the  creature.     And  again, 

(3.)  We  must  understand  the.se  perfections  or  excel- 
lencies of  the  Divine  nature,  to  be  his  very  nature  itself, 
and  not  to  be  any  accidental  thing  superadded  thereunio. 
We  must  not  conceive  that  such  divine  perfections  as  wis- 
dom, and  power,  and  goodness,  and  the  like,  are  additions 
to  the  nature  of  God  ;  but  they  are  his  very  nature  itself 
There  can  be  no  such  thing  as  an  accidental  supervention 
to  the  Divme  nature  ;  but  every  thing  that  is  in  God  must 
be  conceived  to  be  God.  He  is  essential  wisdom,  and 
goodness,  and  truth,  and  is  not  these  things  by  accident, 
as  men  may  be,  so  as  to  have  those  things  separable  from 
their  nature  ;  no,  nor  can  his  nature,  indeed,  be  so  much 
as  conceived  without  them.  We  are  not  to  look  upon 
them  as  accidents,  either  as  separable  or  inseparable  from 
his  nature,  but  as  being  essentially  included  in  it.  And 
this  is  most  evident,  upon  the  account  we  have  showed 
you  ;  and  the  thing  speaks  itself  in  demonstrating  to  you 
the  existence  of  the  Godhead,  that  that  Being  whose  ex- 
istence we  were  to  demonstrate,  is  self-existenl,  existing 
always  by  and  from  itself,  without  depending,  without 
being  beholden  to  any  thing  from  whence  it  was.  Now 
what  is  so  self-exisient  is  existent  necessarily ;  that  is,  it 
owes  its  own  existence  to  that  peculiar  excellency  of  its 
own  nature,  to  which  it  is  repugnant  and  impossible  not 
to  exist.  Now,  whatsoever  doth  exist  necessarily,  so  that 
its  non-existence  should  be  altogether  impossible,  (which 
is  the  peculiar  manner  of  the  Divine  existence.)  that  must 
needs  be  unalterable.  What  is  necessary,  must  be  eter- 
nally or  invariably  necessary,  and  without  any  mutation  : 
and  nothing  can  be  superadded  to  another  but  must  infer 
a  mutation :  any  addition  would  make  an  alteration. 
Therefore,  none  of  these  perfections  are  additions  to  God; 
for  then  they  would  make  a  change  ;  but  that  which  is 
necessarily  what  it  is,  never  admits  of  any  change,  neither 
by  addition  nor  subtraction  any  ways. 

(4.)  You  must  take  this  general  note  further,  that  it  is 
hence  consequential,  that  the  excellencies  and  perfections 
of  the  Divine  nature  are  in  him,  in  perfect  simplicity. 
That  is,  if  none  of  them  do  differ  from  the  Divine  nature, 
then  it  is  impossible  they  should  differ  from  one  another; 
they  cannot  really  differ  one  from  another  in  themselres. 
It  is  true,  indeed,  that  by  our  imperfect  way  of  conceiving 
things,  through  the  narrowness  and  incomprehensivene.ss 
of  our  minds,  which  cannot  take  in  all  things  at  once,  we 
are  fain  to  admit  distinct  notions  which  are  wont  ;o  be 
called  inadequate  notions  concerning  the  Dcitv.  We  can 
conceive  of  such  and  such  excellencies  but  by  parts,  but 
by  little  and  little.  It  is  but  a  small  portion  we  can  take 
up  of  him  in  the  whole,  and  but  very  little  after  all.  And 
therefore,  all  we  are  fain  (looking  upon  the  glorious  and 
ever-blessed  Deity)  to  conceive,  is  an  unknown  wisdom  in 
him,  and  an  nnknown  goodness,  and  an  nnknomi  holi- 
ness, and  the  like.  Not  as  if  these  things  did  more  really 
differ  in  him  than  one  and  the  same  face  (as  one  aptly 
expres.seth  it)  doth  really  differ  in  itself  because  a  great 
many  glasses  are  placed  against  it,  that  do  themselves 
differ  from  one  another,  and  are  variously  figured  tnd  cut, 
do  seem  to  represent  divers  faces.  There  is,  I  say,  no 
more  of  real  difference  in  these  perfections  from  one  an- 
other, as  they  are  in  God,  than  there  would  be  in  ;hat  case 
of  so  many  real  things  that  are  reflected  by  so  many  glasses, 
where  the  difltrence  of  the  reflected  image  doth  proceed 
from  the  gla.sses,  and  not  from  the  original,  which  is  one 
and  the  same  to  them  all.  And  that  we  may  preserve  the 
notion  entire  of  the  Divine  simplicity,  it  is  easy  to  be  de- 
monstrated to  them  that  shall  consider — that  if  there  be 
not  a  most  perfect  simplicity  in  the  Divine  nature,  so  .as 
that  the  several  excellencies  belonging  thereto  be  really  in 
him,  one  and  the  same  thing,  then  these  excellencies  could 
not  meet  there  but  by  composition ;  they  would  make  a 
composition  in  the  Divine  nature  if  they  were  there  with 


real  difl^rence.  But  such  a  composition  in  the  Divine 
nature  is  altogether  impossible,  upon  thsee  two  accounts. 
First,  If  there  were  such  a  composition  there  must  be  sup- 
posed a  causation  :  if  the  Divine  nature  were  compoundea, 
it  would  he  inferred  it  were  caused  ;  and  so  God  were  not 
the  first  Cause  of  the  first  being:  and.  Secondly,  (though 
one  would  think  that  nothing  should  need  to  be  added  after 
that,  it  being  plain,  nothing  can  be  prior  to  God.)  If  there 
were  a  composition  there  would  also  be  a  limitation,  and 
so  these  perfections  of  the  Divine  Being  would  not  be  in- 
finite, and  consequently  they  must  be  perfections  altogether 
disagreeable,  no  way  agreeing  to  the  Divine  nature.  It 
cannot  but  he  that  he  must  be  inlinitely  wise,  infinitely 
good,  infinitely  powerful,  and  the  like.  But  he  should  not 
be  .so,  if  these  things  did  really  differ  in  him  from  one  an- 
other ;  for  whatsoever  doth  really  differ  from  one  another, 
doth  limit  that  other  from  which  it  differs.  If  there  be  an 
infiniteness  in  goodness,  or  an  infiniteness  in  power,  or  an 
infinitene.'ss  in  knowledge,  w'e  cannot  suppose  many  infi- 
nites; there  cannot  be  more  infinites  than  one  ;  and  there- 
fore it  is  but  one  and  the  same  thing  that  is  all  these. 
Whatsoever  you  do  design  to  the  one,  you  must  detract 
from  the  other.  And  if  you  should  suppose  two  infinites, 
you  do  thereby  suppose  neither  to  be  infinite,  but  both  to  be 
finite.  That  therefore  you  must  fixedly  letain,  as  a  general 
rule,  that  the  several  excellencies  and  perfections  of  the 
Divine  nature,  are  in  him  in  most  perfect  simplicity,  and 
so  do  not  differ  in  him,  as  one  thing  differs  from  another. 
Only  the  Divine  nature  and  beine  itself,  as  it  hath  all  ex- 
cellency and  perfection  in  it,  doth  when  it  comes  to  ca.st 
an  aspect  upon  us  and  upon  our  minds,  appear  as  various, 
though  in  itself  it  is  most  simply  one.    And  again, 

(5.)  You  must  further  note  this,  that  the  negative  attri- 
butes of  the  Divine  Being  do  always  imply  somewhat  po- 
sitive. There  are  .some  things  ascribed  to  God  in  negative 
terms,  which  must  be  understood  to  have  a  positive  sense 
and  meaning  under  those  terms.  As  when  it  is  said  of 
God,  he  is  immortal,  which  is  a  negative  term,  it  im- 
plies the  most  infinite  and  undecaying  fulne.ss  of  life. 
And  so  when  it  is  said  of  God,  that  he  is  invisible,  though 
that  be  a  negative  term,  such  a  being  as  cannot  be  seen, 
the  meaning  is,  that  his  being  is  of  that  high  and  glorious 
excellency  as  not  to  be  liable  and  subject  to  so  mean  a 
thing  as  the  sight  of  our  eye  ;  it  is  too  fine,  too  bright 
and  glorious,  for  so  mean  and  low  a  faculty  to  reach  unto. 
And, 

(fi.)  You  must  note  this,  that  anv  particular  excellency 
that  men  attribute  or  ascribe  to  God,  it  must  always  be 
understood  to  be  ascribed  to  him  in  the  highest  pitch  of 
perfection,  and  not  with  that  diminution  w'herewith  we 
behold  the  shadow  of  such  things  lo  be  accompanied  in 
the  creature.  And  therefore,  we  must  take  heed  of  deba- 
sing the  excellencies  of  the  Divine  nature,  by  confining, 
concerning  them,  to  that  which  only  gives  some  faint  re- 
pre-^entation  of  them  among  us.  We  speak  of  several 
things  that  are  real  excellencies  among  the  creatures;  as 
quickness  of  sense,  to  be  able  presently  to  feel  whatsoever 
is  noxious  and  hurtful :  this  sen.se  of  pain  is  in  the  crea- 
ture a  perfection  ;  but  we  are  not  to  conceive  any  such 
thing  in  God  ;  but  we  are  to  conceive  that  which  is  trans- 
cendent in  him,  that  comprehends  in  itself  the  power  of 
giving  such  and  such  perfections  to  the  creature ;  so  as  that 
those  things  are  eminently,  constantly,  only  in  him  which, 
speaking  of  this  and  that  particular  perfection,  is  in  a  dis- 
tinct, formal  notion  in  the  creature.  We  mu.st  not  say,  that 
this  or  that  we  behold  in  the  creature  is  in  him,  but  .some 
transcendent  excellency  that  doih  virtually  and  eminently 
comprehend  it ;  as  when  the  Psalmist  tells  us,  "  He  that 
planted  the  eye,  doth  he  not  see  1  and  he  that  formed  the 
ear,  doth  not  he  hearl  and  he  that  teacheth  man  know- 
ledge, doth  not  he  Iniow  V  we  are  not  lo  think  that  there 
is  such  seeing,  or  such  hearing  with  God,  or  any  kind  of 
sensation  as  is  with  us;  but  there  is  that  transcendent  ex- 
cellency in  him,  that  doth  eminently  contain  all  these  in  a 
far  more  glorious  manner  than  we  can  conceive.  These 
things  it  is  fit  we  should  note  generally,  concerning  the 
Divine  attributes,  or  perfections,  a*  a  ground  for  somewhat 
more  distinctly,  though  very  briefly,  concerning  these  at- 
tributes or  perfections  of  God,  particularly  considered. 

But  before  we  pass  from  this  discourse,  of  what  is  of 


1106 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Paht  I. 


more  general  import  concerning  (hem,  give  me  leave  to 
suggest  somewhat  to  you  that  may  be  of  present  use,  and 
that  may  influence  practice,  and  lend  to  better  the  hearts 
and  spirits  of  us,  who  are  now  called  to  hear  about  such  a 
subject ;  "  Your  Father  which  is  in  heaven  is  perfect." 
So  our  Lord,  who  was  a  teacher  come  forth  from  God, 
on  one  of  his  great  errands,  doth  direct  us  to  conceive  con- 
cerning him.  I  pray  let  our  thoughts  stay  here  a  little, 
and  meditate,  and  pause  awhile ;  both  on  this  Subject 
here  spoken  of,  and  that  which  is  affirmed  concerning  this 
Subject. 

[1.]  The  Subject  spoken  of,  "  Your  Father  which  is  in 
heaven."  This  name,  "  your  Father,"  should  carry  a  very 
attractive  sound  with  it  to  every  ear,  and  to  every  heart 
among  us.  It  is  very  unfit  that  we  should,  any  of  us, 
sleep  and  slumber  under  the  mention  of  this  name,  this 
title  given  to  God,  "  your  Father."  Let  us  bethink  our- 
selves :  Can  we  call  God  Father?  It  is  a  thing  to  be 
thought  on — with  much  caution  ;  and  then,  if  that  hath 
produced  any  eflTect,  and  reached  any  good  issue  with  us 
it  ought  to  be  thought  on — with  high  consolation. 

First,  With  great  caution.  "  Your  Father  which  is  in 
heaven  is  perfect :"  when  we  find  that  some  are  addressed 
by  our  blessed  Lord,  with  the  supposed  capacity  of  be- 
speaking God  as  their  Father,  would  it  not  strike  cold  to 
any  man's  heart,  that  should  have  cause  to  think, "  Am  not 
I  excluded  1  Am  not  I  one  of  them  that  may  not  dare  to 
lake  such  a  name  into  my  mouth  and  apply  it  to  him,  to 
call  hira  my  Father  t  Dolh  not  my  own  heart  smite  me, 
that  I  a  sume  so  much  to  myself  as  to  say,  God  is  my 
Father  ■?"  There  were  those  that  briskly  and  boldly  pre- 
tended to  it  in  our  Lord's  time.  "  We  are  not  born  of 
fornication,  we  have  all  one  Father,  even  God,"  say  .some 
of  these  petulant  hearers,  John  viii.  44.  It  ought  to  be 
seriously  considered,  "  What  godlike  thing  have  I  in  me 
to  bespeak  me  his  child,  or  that  may  give  me  the  confi- 
dence to  call  him  my  Father  1  What  childlike  disposi- 
tions do  I  find  in  me  towards  him  1  Is  there  that  trust  that 
becomes  a  child,  that  love,  that  dutifulness,  that  study  to 
plea,se  himl"  Let  us  consider  whether  we  can  call  him 
Father,  and  our  hearts  not  smite  us,  and  tell  us  inwardly, 
this  is  a  title  that  belongs  not  to  thee  to  give.  But  if  we 
can  find  it  doth,  it  is  a  thing  to  be  considered  as  with  great 
caution. 

Secondly,  With  high  consolation  afterwards.  Can  I  in- 
deed sav,  that  he  is  my  Father  1  What  then  can  I  have  to 
complain  of?  what  have  I  to  fear  7  what  have  I  to  desire  t 
■what  have  I  to  crave  beyond  what  this  contains,  and  car- 
ries in  it  ?  And  pray  take  heed  of  diminishing  so  great  a 
thing  to  yourselves.  Have  you,  upon  a  strict  inquiry, 
reason  to  look  upon  yourselves  as  one  of  that  regenerate 
seed  which  is  peculiar  and  appropriate  to  God  1  carries 
his  signature,  his  stamp,  his  image  1  It  is  then  a  very  un- 
worthy thing  to  your  Father,  to  let  your  spirits  sink.  It 
should  greaten  your  minds,  it  should  make  you  to  say 
within  yourself,  "  Then  am  I  to  live  far  above  the  world. 
It  is  base  for  the  children  of  .such  a  Father  to  live  mean, 
and  lie  low,  and  to  grovel  in  the  dust ;  and  to  let  his  own 
heart  despond  and  sink  within  him,  upon  the  less  grateful 
aspect  and  appearances  of  things  from  this  world.  For 
alas!  what  is  this  world  to  me,  if  God  be  my  Father?" 
And,  "  Your  Father,  which  is  in  heaven  is  perfect."  You 
must  consider  how  this  our  Father  is  in  heaven  ;  not  as 
confined  there,  not  as  if  heaven  did  confine  him,  whom 
the  "  heaven  of  heavens  cannot  contain."  And  we  .should 
thereupon  consider,  that  truly  if  heaven  do  not  confine 
him,  this  earth  ought  not  to  confine  me.  If  he  be  my  Fa- 
ther, there  should  be  no  exclusive  limits  between  him  and 
me.  If  he  be  my  Father  so  in  heaven,  as  that  though  he 
hath  his  throne,  the  theatre  of  his  glory,  his  court,  and  his 
retinue  there  above,  yet  he  doth  also  diffuse  a  vital  and 
essential  presence  throughout  the  creation,  so  as  that  this 
earth  itself  is  not  excluded,  "  Whither  shall  I  flee  from 
thy  presence  1  If  I  ascend  up  into  heaven  thou  art  there  ; 
if  I  traverse  the  seas,  wherever  I  come,  there  thou  art," 
Psal.  cxxxix.  7.  I  say,  if  heaven  doth  not  contain  him,  but 
that  he  reacheth  this  earth  too,  I  should  thereupon  think 
this  earth  should  not  so  confine  me,  But  I  will  reach  him, 
ind  apply  myself  to  him,  and  converse  and  lead  my  life 

Preactied  IWay  ISlli,  1691. 


with  him.  And  since  heaven  is  represented  as  the  seat  of 
his  most  glorious  residence,  we  should  always  thiiik  our- 
selves to  have  concerns  lying  there  above.  I  am  not  to  be 
limited  then  to  this  base  low  earth,  if  I  have  a  Father  in 
heaven.  It  is  intolerable  hereupon,  that  we  should  live 
here  upon  earth,  if  we  had  renounced  and  quitted  all  claim 
to  heaven,  never  looking  up  thither.  What !  Do  we  for- 
get that  our  Father  is  there  1  There  he  dwells  in  glory, 
there  he  beholds  the  dwellers  upon  earth,  and  looks  into 
the  very  inmost  motions  of  our  thoughts,  and  workings  of 
our  spirits,  from  day  today,  and  from  moment  to  moment; 
if  he  see  a  mind  carried  after  vanity  all  the  day  long,  will 
he  not  say,  "  What !  is  such  a  one  one  of  the  offspring  of 
heaven,  but  hath  no  business  there,  who  never  minds  any 
thing  but  this  base  earth  V  Shall  he  have  cause  to  observe 
this  concerning  us,  and  thus  to  judge  and  censure  us  from 
day  to  day  1  "  These  are  the  children  of  the  earth,  sons  of 
the  earth,  they  have  nothing  to  do  in  heaven,  they  never 
look  up  thither."  Such  words  standing  here  in  the  Bible, 
"Your  Father  which  is  in  heaven  is  perfect;"  methinks 
they  should  make  strange  impressions  upon  our  spirits 
when  we  come  to  look  on  them  and  seriously  consider 
them. 

[2.]  And  then  what  is  affirmed  concerning  this  Subject, 
(though  I  must  not  spend  time  upon  that  now,)  he  is  per- 
fect, every  way  perfect.  We  may  yet,  by  the  way,  see 
what  ground  of  reproof  there  is  here  for  us,  that  we  so 
little  adore,  and  so  little  imitate  this  perfection.  That  God 
is  not  greater  in  oiir  eyes  when  we  are  beholding  him,  and 
considering,  that  whatsoever  our  minds  can  conceive  of 
excellency,  we  find  it  in  him  in  the  highest  perfection,  and 
yet  we  adore  him  not,  we  take  no  notice  of  that  glorious 
One,  how  sad  is  the  case  when  even  this  itself  is  a  con- 
tinual increase  of  guilt  upon  us,  that  we  know  so  much  of 
God,  that  a  poor  creature  should  have  cause  to  say,  "  I 
should  have  been  far  more  innocent  if  I  had  known  less, 
and  been  less  capable  of  knowing  God.  I  might  have 
been  an  innocent  creature,  in  comparison,  if  I  had  not 
known  so  much."  To  know  him  to  be  so  perfectly  holy 
and  not  imitate  him,  to  know  him  to  be  so  good  and  not  to 
trust  him,  to  love  him,  to  depend  upon  him,  and  to  seek 
union  with  him ;  to  know  him  to  be  so  perfect,  and  con- 
tent myself  with  my  own  imperfection,  when  according  to 
this  rule  of  oar  Lord  we  should  be  "  perfect  as  our  Father 
which  is  in  heaven  is  perfect." 


LECTURE  XVIII.* 


2.  But  I  come  now  to  give,  in  the  second  place,  some 
more  distinct  account  of  some,  at  least,  of  the  more  emi- 
nent of  the  attributes  of  God.  And  I  shall  begin  with 
that  which  must  be  understood  as  comprehensive  of  all  the 
rest,  and  that  is,  of  the  divine  all-sufficiencv.  This  is 
the  summary  perfection  of  God  ;  his  all-sufficiency.  And 
as  the  verse  where  the  text  lies,  saith,  "  Be  ye  perfect  as 
your  Father  in  heaven  is  perfect,"  so  el.sewhere,  is  the 
Divine  all-sufiiciency  represented  to  us  a.s  the  ground  and 
pattern  of  that  perfection  which  is  required  in  us.  Gen. 
xvii.  1.  "I  am  God  all-suflicieni  :  walk  before  me  and 
be  thott  perfect."  The  word  there  used  is,  in  some  trans- 
lations, rendered  all-mighty,  in  others,  all-sufficient,  El- 
Sknddni.  They  indeed  seem  to  me  to  give  the  more  con- 
gruous account  of  the  etymology  of  that  word  that  do 
read  it  rdl-sufficient,  deriving  it  not  from  Shadda,  that  sig- 
nifies to  destroy,  to  lay  waste,  which  yet  is  comprehended 
no  doubt  (that  is  the  power  of  doing  so)  in  the  notion  of 
almightiness,  but  rather  deriving  it  from  a  word  that  sig- 
nifies sufficiency  with  the  pronominal  particle  he:  He 
that  is  suflicient,  God  that  is  sufiicient,  El-Shaddai  or  that 
is  self-sufl5cient.  And  he  is  so  self-.sufficient,  either  under- 
standing it  to  be  a  sufficiency  arising  from  himself  or  a 
sufficiency  serving  for  himself  Either  way  he  is  self- 
suflicient ;  by  a  sufficiency  that  speaks  him  to  be  all  to 
himself,  a  sufficiency  arising  and  springing  up  withiu 


Lect.  XVm.       THE  ATTRIBUTES  AND  PERFECTIONS  OP  THE  DIVINE  BEING. 


himself,  or  a  sufBciency  to  himself,  as  having  enough  in 
himseU'to  enjoy  without  being  beholden,  without  depending 
upon  any  thing  without  himself  And  such  all-sufficiency 
spoken  of  God  must  needs  mean,  He  that  is  of  himself, 
sufficient  for  himself,  must  needs  be  sufficient  for  all  the 
creation  besides.  If  of  himself  there  be  a  sufficiency  in 
him  for  all  his  own  perfections,  there  must  be  a  sufficiency 
for  all  that  communication  that  the  creature  can  any  way 
stand  in  need  of.  This  is  that  attribute,  that  comprehen- 
sive one,  that  we  shall  in  the  first  place  say  somewhat  to. 

And  I  shall  say  the  more  of  this,  because  it  is  so  vastly 
comprehensive  as  hath  been  said,  and  as  the  matter  is  plain 
in  it.^elf  that  it  is.  It  is  the  same  thing  that  is  meant  by 
that  fulness  that  we  find  again  and  again,  in  Scripture,  at- 
tributed to  God,  that  n-Aijpu/ia  roll  Siou,  "  That  von  may  be 
filled  with  all  the  fulness  of  God,"  Eph.  i'ii.  19.  Not 
that  there  needs  any  great  fulness  to  fill  us.  A  very  little 
thing  will  do  it ;  and  it  signifies  nothing  to  the  vastnessof 
the  pleniitude  of  the  ocean,  that  a  nut-shell  or  a  minute 
vessel  may  be  filled ;  but  it  is  the  greatness  of  the  ex- 
pression that  I  here  note,  "  the  fulness  of  God  ;"  how  vast, 
how  immense,  how  profound  an  abyss  must  that  be  !  In 
Eph.  i.  23.  we  read  of  the  "  fulness  of  him  that  fiUeth  all 
in  all ;"  that  filling  fulness :  it  is  another  fulness  that  is 
meant  there  in  that  form  of  expression  where,  most  con- 
descendingly, the  church  of  Christ  in  this  world  is  spoken 
of  as  his  fulness.  But  whose  fulness  is  it  ?  The  "  fulness 
of  him  that  fiileth  all  in  all."  Even  he,  notwithstanding 
his  vast  and  boundless  self-fulness,  doth  yet  vouchsafe  to 
be  filled  in  respect  of  that  union  that  he  is  pleased  to  take 
a  people  out  ol  this  world  into  with  his  own  blessed  self. 
We  read  (Col.  ii.  9.)  of  "  all  the  fulness  of  the  Godhead" 
dwelling  in  flesh,  as  it  were,  embodied  in  flesh,  which  we 
must  understand  still  is  the  same  fulness,  when  it  is  de- 
posited, when  it  is,  as  it  were,  so  disposed  for  communi- 
cation. It  is  not  another  fulness  from  the  original  Divine 
fulness,  but  the  same  under  a  new  relation  wherewith  it 
now  comes  to  be  clothed.  As  when  also,  in  that  Col.  i. 
19.  it  is  said,  "  It  pleased  the  Father  that  in  him  should 
all  fulness  dwell,"  fulness  and  all  fulness,  that  it  should 
dwell  in  him.  It  did  dwell  indeed  in  him  originally  and 
naturally  in  the  person  of  the  Son,  but  now  it  dwells  in 
the  Mediator,  that  being  so  lodged  and  .settled,  (as  it  were,) 
it  now  lies  ready  for  communication  to  indigent  creatures, 
necessitous  creatures,  empty  creatures  ;  such  as  we  are, 
empty  of  every  thing  that  is  good,  and  of  the  desert  of 
every  thing  that  is  so;  and  only  designed  and  fitted  by 
natural  designation  as  so  many  "  vessels  of  wrath"  to  be 
filled  with  wrath.  Now  all  the  fulness  of  God  comes  to 
be  posited  and  clothed  with  that  r.elation,  to  put  on  that 
aspect,  with  reference  to  us,  that  according  to  our  need, 
measure,  and  capacity  it  is  all  for  us.  "  It  pleased  the 
Father,  that  in  him  should  all  fulness  dwell,"  with  such  a 
design  that  he  might  fill  the  sacrifice  first,  that  was  offered 
up,  as  you  find  the  context  .speaks,— (Col.  i.  19,  21.)  "  that 
he  might  make  peace  by  the  blood  of  his  cross,  and  recon- 
cile all  things  to  himself:"  and  then,  that  he  might  fill  the 
souls  which  that  sacrifice  had  been  accepted  for,  in  the 
virtue  of  it,  opening  its  own  way  to  flow  in  to  us.  And 
another  expression  you  have  of  this  same  perfection,  (the 
all-sufficiency  and  plenitude  of  the  Godhead,)  to  wit,  that 
of  his  being  "  All  in  all."  A  most  God-like  phra.se,  wherein 
God  doth  in  his  own  word  speak  so  of  himself,  speaks 
like  himself,  at  the  rate  of  a  God,  with  divine  greatness  and 
majestic  sense.  It  is  used  with  reference  to  the  divine 
operations,  1  Cor.  xii.5.  "  There  are  diversities  of  ope- 
rations, but  it  is  the  same  God  which  worketh  all  in  all." 
But  it  is  also  spoken  of  the  Divine  Being  with  reference 
to  his  existence;  He  is  All  in  all ;  or  as  in  the  mentioned 
place,  (Ephes.  i.  23.)  "  tilleth  all  in  all."  In  the  final 
state,  when  all  the  great  designs  of  God  are  compassed  and 
brought  about,  then  is  he  more  entirely,  fully,  and  imme- 
diately to  be  All  in  all.  He  will  be  more  conspicuously 
so  then  :  he  is  now  so  indeed,  as  it  hath  not  escaped  the 
notice  of  heathens  themselves,  who  tell  us,  that  whatsoever 
we  see  is  Jupiter,  and  whatsoever  we  are  moved  by  is 
Jupiter :  that  one  universal  mind  doth  work  through  all 
the  universe,  and  mingles  it.self  with  the  va,st  body  of  the 
creation.  So  is  Christ,  in  whom  is  all  the  fulness  of  God, 
(as  was  told  before,)  he  is  said  to  be  "  All  in  all."  Here  is 


1107 


an  All  in  an  all,  a  comprehending  All  and  comprehended 
all ;  that  is,  an  uncreated  All,  and  a  created :  the  latter 
contained  in  the  former,  the  former  cont!.iining  the  latter, 
in-wiapping  it,  infolding  it,  diffusing  itself  any  where 
throughoutit,  and  in  all,  and  over  all,  and  thiough  all. 
And  indeed,  that  created  all  is  a  little,  most  contemptible 
little  all,  in  comparison  of  the  all-comprehending,  uncreated 
fulness,  that  involves  the  other  in  as  great  a  disproportion 
as  you  may  suppose  an  atom,  a  little  mote  or  particle  of 
dust  comprehended  in  the  whole  earth,  or  a  minute  drop 
in  the  vast  ocean,  that  swallows  it  up  and  runs  through  it 
and  through  it ;  so  is  the  all  of  this  creation  (as  great  as  it 
may  appear  to  our  little  narrow  minds  and  thoughts) 
swallowed  up  in  the  uncreated  All,  so  as  that  in  com- 
parison of  that,  it  is  nothing.  All  nations  come  under  this 
notion,  but  "as  the  drop  of  a  bucket,  and  the  small  dust 
of  the  balance,  and  lighter  than  nothing,"  as  confessing  it 
impossible  to  speak  diminishingly  enough  of  the  littleness 
of  the  creature,  in  comparison  of  the  Divine  All,  "less 
than  nothing."  Indeed,  simple  nothing  cannot  vie  with  all 
fulness,  with  the  immense  plenitude  of  substantial  beings. 
But  that  that  seems  to  be  newly  slept  forth  out  of  nothing, 
that,  it  may  be,  will  pretend  to' vie,  and  therefore  that  is  so 
much  the  more  despicable,  even  more  despicable  than  mere 
nothing:  mere  nothing  hath  no  competition  with  it  to  that 
vast  plenitude  and  fulness  of  Being;  but  there  may  seem 
somewhat  of  competition  in  that  which  is  just  slept  forth 
out  of  nothing  :  and  therefore,  that  is  despised  as  less  than 
nothing ;  for  mere  nothing  is  not  so  despicable  as  that 
which  is  just  risen  out  of  nothing  when  it  is  brought  into 
any  kind  of  compare  with  the  infinite,  immense  All. 

But  to  speak  yet  a  little  more  particularly  and  distinct- 
ly concerning  this  most  perfect  all-sufficiency  and  fulness 
of  God,  (as  it  can  be  possible  to  us  to  speak  and  hear  of 
so  great  a  thing,)  I  shall  speak  somewhat  tothe  nature  of  it, 
what  sort  of  fiilness  or  plenitude  this  all-sufficient,  perfect 
fulness  is.  And  then— speak  somewhat  of  the  purposes 
which  it  answers  and  is  most  to  apt  to  answer. 

1.  Somewhat  of  the  nature  of  it.  And  for  that,  our 
best  way  of  opening  and  unfolding  it  will  be  to  consider 
these  two  things,  namely,  what  il  contains,  and — after  what 
peculiar  it  doth  contain  what  it  must  be  understood  to 
carry  in  it :  that  is,  the  contei:ts  and  the  properties  of  this 
fulness ;  what  it  contains,  anti  with  what  peculiar  and  dis- 
tinguishing characters  it  doth  contain  it. 

(1.)  For  the  contents  of  this  most  absolute  and  perfect 
fulness  of  God,  all-sufficient  fulness  ;  it  contains  all  that 
we  can  think,  and.indeei?  all  that  we  cannot  think.  It 
contains  all  being,  and  all  life,  all  motive  and  active  power, 
all  knowledge  and  all  wisdom,  and  all  goodness ;  every 
thing  that  is'excellent,  laluable,  and  desirable  in  all  the 
kinds,  and  in  all  the  degrees  of  perfection  conceivable,  in 
reference  thereunto.  Ishall  not  speak  more  distinctly  now, 
in  reference  to  that  h-'ad,  because  under  other  heads  that 
we  aie  afterwards  tospeak  a  little  (though  but  a  little)  par- 
ticularly to,  there  will  be  more  occasion  to  discourse  of 
these  severally.    But  we  come, 

(2.)  To  consider  of  the  characters  of  this  fulness,  the 
properties  of  it,  vhereunto  it  must  be  understood  to  con- 
tain what  it  doth  contain.     And  .so, 

[1.]  It  is  a  self-original  fulness,  a  fulness  that  ariselh 
from  itself  Iris  the  highest  fountain  itself  and  not  fed 
from  any  higher,  which  is  the  signification  of  that  title,  or 
that  name  bi  which  God  was  pleased  to  make  himself 
known  to  Moies,  "  I  Am,"  and  a  little  more  largely  "  I  Am 
that  I  am."  A  name  so  expressive  of  this  plenitude  and 
fulness  of  h-ing  and  all-perfection  of  God  ;  so  aptly  and 
naturally  expressive  thereof,  that  it  hath  obtained  naturally 
easily  in  tie  pagan  world,  as  that  in.scription  testifies  in  the 
temple,  vhich  I  formerly  named,  "  I  am  that  which  I  was, 
and  thatwhich  is,  and  that  which  shall  be,  and  let  any  man 
at  his  ptril  disclose  my  veil."  And  we  are  told  by  some  of 
theanc.entsin  the  Christian  church,  that  the  notions  which 
Plato  «oth  so  abound  with,  he  learnt  in  Egypt,  and  came 
by  thfm,  it  is  most  probable,  and  a.s  they  think,  as  having 
been  communicated  from  some  of  the  Israelites  to  some  of 
the  Egyptian  priests  with  whom  he  afterwards  conversed, 
that  is,  with  those  of  them  to  whom  those  traditions  came 
some  centuries  of  years  afterwards.  And  that  this  fulness 
is  self-original,  or  self-originate,  they  must  always  appre- 


1108 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


hend,  who  do  apprehend  that  any  such  Ihing  as  Deity 
could  only  be  of  itsell',  from  itself.  A  Being  of  that  sort 
and  kind,  as  unto  which  not  to  be,  was  always  repugnant; 
and  so  that  it  owes  whatsoever  it  is,  or  whatsoever  it  hath 
in  itself,  to  that  peculiar  excellency  of  its  own  nature,  which 
was  always  neces.sary  to  it,  to  be  what  it  is  ;  can  receive 
nothing  aliunde,  from  without,  and  can  lose  nothing,  or 
suffer  no  detraction  of  what  it  is,  or  hath  already  belonging 
to  it.  This  is  "  I  am,"  the  stable  and  permanent  Being 
that  is  ty  itself  what  it  is.  That,  then,  is  the  character 
iinder  which  we  are  to  conceive  of  this  divine  fulness,  of 
this  perfect  all-sufficiency;  that  it  is  self-originate:  he 
being  the  perpetual,  everlasting  Spring  and  Fountain  of  it 
to  himself.  "  With  thee  is  the  fountain  of  life,"  Psal. 
xxxvi.  9.  There,  being  is  in  its  firi^t  Fountain,  and  life  is 
in  its  first  Fountain.  To  that,  all  things  else  that  be  and 
live,  and  that  have  any  thing  of  motive  and  active  power, 
they  participate  all  from  hence ;  "  In  him  we  live  and  move 
and  have  our  being,"  as  the  apostle  expresseth  it,Actsxvii. 
28.  For  which  he  there  quotes  a  pagan  poet ;  and  like- 
wise for  that  in  the  adjoining  words,  "we  are  all  his  off- 
spring." 

p.]  We  are  to  conceive  concerning  this  Divine  fulness, 
that  It  is  immense  as  well  as  self-originate.  He  is  infinite, 
unbounded:  and  that  it  must  needs  be  for  the  same  rea- 
son, because  it  is  self-originate  :  for  causation  speaks  limi- 
tation, whatsoever  causeth  another,  limits  it ;  and  that 
which  is  uncaused  must  be  unlimited,  omnis  limitalis  est 
caiisata  ;  that  which  doth  impart  and  communicate  to  an- 
other doth  measure  and  bound  its  own  communication  ; 
and  from  whence  any  thing  hath  that  which  it  doth  derive 
from  another,  thence  it  hath  the  bounds  and  limits  of  that 
which  is  derived.  The  limits  of  the  derivation  proceed 
from  the  original.  Therefore  it  is  plain  whatever  is  un- 
caused must  be  unlimited,  and  so  this  fulness  of  God  being 
self-originate  without  any  superior  cause,  must  needs  be 
immense  and  infinite  without  bounds  and  limits.  There  is 
nothing  to  bound  and  hmit,  but  he  existing  neces.sarily, 
when  all  things  else  do  exist  coutingentlv,  and  by  depend- 
ance  upon  his  will  and  pleasure,  it  could  not  be  but  that 
he  must  engross  all  being,  all  life,  and  all  perfection  in 
himself,  because  there  was  nothing  else  exi.sting  besides  or 
before  that  which  did  exist  .necessarily,  that  is  himself,  by 
which  what  was  in  him  could  not  be  any  way  limited. 
Therefore,  so  we  are  to  conceive  of  the  Divine  fulness— 
that  it  is  immense.  It  is  then  a  perfection  here  spoken  of 
God,  which  is  not  particular  o!"  this  or  that  special  kind, 
but  which  is  most  properly  ab.solute  and  universal,  to  wit, 
of  all  kinds  taken  together,  with  all  the  several  degrees  that 
can  come  within  the  compass  of  each  several  kind.  So 
metaphysicians  are  wont  to  distinguish  of  perfection,  into 
that  which  is  simple  or  absolute.andthat  which  is  sui  generis 
of  its  own  particular  kind,  that  which  hath  all  that  belongs 
to  that  kind  in  it,  may  be  said  to  be  perfect  in  its  own  kind. 
That  which  hath  the  essence  and  proferties  of  gold  may  be 
said  to  be  perfect  gold,  and  especiallj  if  it  be  pure  fi-om 
dro.ss,  and  doth  exclude  every  thing  tint  is  alien  from  it,  if 
it  be  pure.  That  is  the  notion  of  pure-  purum  est  quod  est 
plenum  sui,  that  is  pure  that  is  full  of  ilsdf,  and  hath  no  ad- 
mixture of  any  thing  alien  from  it.  So  nay  a  thing  be  said 
to  be  perfect  in  its  own  particular  kind,  when  it  is  full  of 
itself,  and  when  it  is  free  from  admixture  o*"  any  thing  else. 
But  the  Divine  nature  (as  is  evident)  is  infinite  and  im- 
mense ;  is  not  perfect  of  this  or  that  particu'.ar  kind,  but  of 
all  kinds  whatsoever;  that  is,  of  all  that  is  excellent  and 
valuable;  yea,  every  thing  of  all  being,  being '.ncluded  and 
comprehended  in  it.  Not  formally,  for  that  vould  make 
God  and  the  creature  all  one,  but  eminently  anatran.scend- 
ently,  that  is,  it  being  in  the  Divine  power  to  ietermine 
whether  any  thing  besides  should  be  extant,  or  rvjt  extant. 
And  so  he  is  the  Root  of  being  to  every  thing  thu  is,  and 
the  Spring  of  life  to  every  thing  that  lives,  and  \.\e  Foun- 
tain of  all  excellency  to  every  thing  that  can  parta'fe  of  it. 
And  therefore,  his  perfections  or  fulness  is  not  of  'his  or 
that  particular  kind  ;  if  it  were  so,  it  were  a  limited  filness, 
a  bounded  fulness ;  but  it  is  a  fulness  that  compreaends 
all  kinds  together  eminently  and  transcendently  in  i'.self. 
As  the  root  of  the  tree  doth  comprehend  all  the  branches, 
that  is,  virtually,  it  comprehends  that  virtue  in  it,  and  trans- 
mits that  which  extends  to  all  the  branches,  and  as  the  very 


seed  did  virtually  contain  the  whoie  tree  once  in  itself;  so 
all  the  creation  was  contained  in  God,  before  it,  by  hisap- 
poinlment  and  command,  stood  forth  into  actual  being. 
And, 

[3.]  It  is  hereupon  an  immutable  fulness.  This  Divine 
fulness  admits  of  no  alteration,  either  by  augmentation  or 
diminution.  It  can  neither  be  made  more  nor  less  than  it 
is  ;  either  would  make  a  change,  and  no  change  can  have 
place  in  that  Being  which  is  necessary.  The  Divine  Being, 
and  all  that  plenitude  and  fulness  that  belongs  to  it,  being 
self-original,  it  must  be  necessary :  it  could  spring  from  no 
other,  therefore  it  must  be  of  itself  what  it  is;  and  no  other 
imaginable  reason  can  be  assigned  why  such  a  Being  doth 
exist,  but  only  that  peculiar  excellency  of  its  own  nature, 
to  which  it  was  repugnant  not  to  exist.  Hereupon  there- 
fore, this  is  the  only  necessary  Being,  and  that  which  is 
necessarily  what  it  is,  can  never  be  other  than  what  it 
is,  can  never  vary,  and  therefore  that  "  Father  of  lights  (as 
the  ble.ssed  God  is  mentioned  under  that  names  James  i. 
17.)  is  without  variableness  or  shadow  of  turning."  With- 
out so  much  as  the  umbrage  of  a  change,  there  is  not  the 
shadow  of  variation  with  him.  But  before  the  creation 
was,  he  was  the  same,  and  through  all  the  successions  of 
time  when  that  creation  is  in  being,  he  is  still  the  same; 
and  if  the  creation  should  drop  back  again  into  nothing,  he 
were  the  same.  Unto  that  which  is  necessarily  what  it  was 
fir.st,  nothing  can  supervene,  because  it  hath  its  whole  being 
necessarily,  so  that  there  can  be  no  addition  to  it ;  and  then 
there  can  be  no  detraction  from  it,  no  diminution,  because 
it  hath  what  it  hath  necessarily  ;  it  is  essential  to  be  what 
it  is.    And  therefore, 

[4.]  This  plenitude  of  God  must  be  everlasting,  this 
all-sufficiency,  this  perfection,  must  be  eternal.  For  if 
there  can  be  no  variation  in  any,  the  least  degree,  much 
less  is  it  conceivable  there  should  be  a  cessation  of  the 
whole  Being.  A  variation  in  any,  the  least  degree,  is  al- 
together impossible  to  that  which  is  necessarily  what  it  is; 
and  thereupon  the  eternal  permanency  of  it  in  the  same 
state  must  needs  be  consequent.  Hence  those  amazing 
expressions  about  the  Divine  Being,  "  from  everlasting  to 
everlasting  thou  art  God,"  Psalm  xc.  2.  Set  yourselves  to 
contemplate  God  ;  you  must  needs  yield  yourselves  to  be 
lost  and  swallowed  up  in  your  minds  upon  the  contempla- 
tions of  that  which  is  "  from  everlasting  to  everlasting." 
And  so  that  nio.sl  emphatical  expression,  of  his  inhabiting 
eternity;  "Thus  saith  the  high  and  lolly  One  that  inha- 
biteth  eternity,  I  dwell  in  the  high  and  holy  place,"  Isaiah 
Ivii.  15.  But  before  that,  he  was  his  own  place,  and  in- 
deed all  the  creation  is  rather  vested  in  him,  than  he  in  any 
Ihing.  Before  time  was,  or  any  creature  was,  he  had  no- 
thing to  inhabit  but  his  own  eternity,  that  is,  his  own 
eternal  self;  for  eternity  and  the  eternal  One  are  the  same 
thing. 

Thus  you  have  some  account  of  the  nature  of  the  all- 
sufficient,  perfect  fulness  of  God,  both  from  the  contents 
and  properties  or  perfections  thereof;  what  it  contains,  to 
wit,  all  being,  all  life,  all  motive  power,  all  wisdom,  all 
knowledge,  and  whatsoever  excellency  besides  you  can  con- 
ceive, or  all  that  is  conceivable,  and  indeed,  all  that  is  un- 
conceivable by  any  created  mind.  And  then,  under  what 
characters,  as  it  is  a. self-originate  fulness,  an  immense  ful- 
ness, an  unalterable  fulness,  incapable  of  any  augmenta- 
tion or  diminution,  and  as  it  is  an  everlasting  fulness. 

•2.  The  next  thing  is  to  show  you  what  purposes  this 
perfect,  all-sufficient  fulne.ss  of  God  may  answer.  And 
indeed,  it  answers  all  that  is  any  way  desirable  should  be 
answered,  or  that  it  were  to  be  wished  should  be  answer- 
ed.   For, 

(1.)  It  answers  the  corresponding  purpose  of  its  own 
felicity,  to  be  an  everlasting  felicity  to  himself,  where  there 
is  the  only  correspondency,  that  it  is  any  way  possible  it 
should  otherwise  be;  should  any  way  be  founn  between 
the  fruitive  faculty  and  the  object.  Here  is  an  immense 
and  boundless  object  for  an  immense  fruitive  faculty:  no- 
thing could  satisfy  God  but  God:  there  is  a  capacuy  not 
otherwise  to  be  filled  up.  It  was  to  be  answered  by  nothing 
but  himself,  and  therefore  we  must  not  suppose  that  there 
are  any  additions  any  way  to  that  felicity  from  any  thing 
withoiit  himself.  He  only  enjoys  himself  and  takes  plea- 
sure in  his  own  designs.  tVhen  he  hath  designs  upon  such 


Lect.  XIX. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1109 


poor  creatures  as  we,  he  only  pleaselh  himself  in  himself, 
in  his  bountifulness,  ihe  benignity  and  the  kindness  of  his 
own  design.  When  he  did  (lie  must  be  supposed  to  have 
done)  even  in  the  days  and  ages  of  eternity  always  retain 
with  himself  a  design,  "  I  will  raise  up  such  and  such  crea- 
tures;" such  in  particular  as  any  of  us;  "I  will  in  their 
proper  time  and  season  raise  them  up  out  of  nothing,  on 
purpose  to  take  them  into  a  communion  and  participation 
with  me  in  my  own  felicity,  my  own  blessedness."  What 
is  it  he  was  pleased  with  ■?  was  it  that  he  loved  us  or  de- 
lighted in  us  1  He  was  self-pleased  with  the  kindness  and 
benignity  of  his  own  design  :  not  that  any  thing  in  us  could 
draw  his  eye,  his  love,  or  his  delight,  but  his  kindness  and 
goodness  therein  was  its  own  reason.  He  showeth  mercy 
because  he  will  show  mercy.  It  was  not  that  one  was 
better  than  another,  but  from  that  goodness  of  his  that  is 
invariable,  andean  never  be  better  than  himself,  the  com- 
placency that  it  was  always  apt  to  take  in  its  own  design- 
ments.  From  hence  it  is,  that  he  hath  any  such  thing  as 
delectation  in  a  creature,  only  as  he  hath  freely  placed  a 
design  and  made  it  terminate  upon  such  a  one,  and  so  is 
pleased  in  that  kindness  and  goodness  which  he  hath  in 
nimself,  and  not  in  any  delectableness  that  was  previously 
in  the  object.  For  as  to  that,  there  was  no  more  in  one 
than  another,  and  if  it  were  for  that  reason  as  such,  then  it 
must  have  followed  that  all  would  have  a  like  participation 
in  the  felicity  of  the  Divine  Being.  But  this  is  the  emi- 
nent great  purpose  that  the  Divine  all-sufficient  fulness 
serves  for  even  for  his  own  eternal  and  in  variable  felicity. 
Whence  he  hath  so  frequently  the  title  and  name  of  "  the 
ever-blessed  God;"  his  own  blessedness  being  his  very 
essence,  or  essential  to  himself;  so  that  he  was  never  to 
be  known  under  another  name,  or  conceived  of  under  an- 
other notion,  than  as  the  ble.ssed  One,  the  Fountain  of  all 
blessedness  ;  "  The  glorious  Gospel  of  the  blessed  God," 
saith  the  apostle,  1  Tim.  i.  11.  And  "  the  blessed  and  only 
Potentate,"  1  Tim.  vi.  15.  And  "  the  God  and  Father  of 
our  Lord  Jesus  Christ,  who  is  blessed  for  evermore,"  2 
Cor.  xi.  31.  And  so  of  Christ  as  he  is  God,  he  is  said  to 
be  "  over  all,  God  bles.sed  for  ever,"  Rom.  ix.  5.  "  Blessed 
for  ever,"  that  is,  only  in  himself  as  the  only  correspondent 
and  adequate  object  of  his  own  fruition.     And, 

(2.)  His  most  perfect  divine  fulness,  appears  to  have 
been  sufficient  for  the  creation  of  this  world:  and  (which 
is  but  doing  the  same  thing  continually)  preserving  it  ever 
since  it  was  created,  even  until  now;  not  only  bringing  i 
into  being  a  rude  ma.ss  of  being;  but  settling  and  con 
serving  of  order  in  it,  and  that  variety  and  distinction  of 
creatures,  which  we  behold,  and  which  indeed  we  must 
suppose  to  be  the  only  effect  of  the  all-sufficient  perfection 
ol  a  God.  The  very  being  of  such  a  world  speaks  his 
power  ;  but  the  order  that  is  in  it,  and  the  variety  of  crea- 
tures wherewith  it  is  replenished,  and  the  continual  pre- 
servation of  those  distinct  kinds  and  species  through  so 
many  successive  ages;  so  that  what  this  or  that  plant  is, 
or  at  least  was,  so  many  thousand  years  ago,  it  continues 
to  be  the  same,  a  thing  of  the  same  kind,  in  the  same  rank 
or  cla.ss  of  being  still  as  it  was.  All  this  is  by  the  all- 
sufficient,  perfect  fulness  of  a  Deity  that  could  answer  such 
a  purpose  as  this,  to  make  such  a  mass  of  created  beings 
exist  and  arise  out  of  nothing  ;  and  that  so  much  of  order 
and  distinction  of  kinds  should  obtain  and  be  preserved 
even  in  this  natural  world,  through  so  manv  successive 
ages  unto  this  day.  It  was  this  that  the  perfect  all-suf- 
ficiency of  God  did,  and  doth  continually  serve  for. 
And, 

(3.)  For  the  government  of  the  intelligent  w^orld  ;  so 
that  wheresoever  he  hath  intelligent  creatures,  he  can,  by 
bare  touches  upon  the  mind,  steer  them  and  act  them  this 
way  and  that  at  his  own  pleasure ;  make  great  numbers  of 
people  at  once  to  agree  in  one  and  the  same  design,  all  of 
them ;  as  God  did  touch  their  minds  in  making  Saul 
king.-  And  that  is  one  instance  that  shows  what  is  done 
throughout  all  the  world,  and  all  other  ages,  where  all 
minds  lie  under  the  agency  and  influence  of  one  supreme, 
universal  Mind.  And  otherwise,  how  were  it  possible 
that  all  should  conspire  and  agree  to  serve  the  same  pur- 
pose and  to  do  the  same  thing.  And  again, 
(4.)  This  perfect,  all-sufficient  fulness  serves  for  the 
'  Preached  June  lath.  1691. 

74 


defeating  of  the  designs  of  his  enemies ;  so  that  he  can 
with  the  greatest  facility  and  ease,  consume  adversaries 
with  a  fire  not  blown,  and  make  them  "perish  like  their 
own  dung;"  and  blow  upon  them  with  the  breath  of  his 
nostrils,  and  make  every  thing  of  opposition  vanish  when 
he  will.  And  thereupon,  as  being  perfectly  Master  of  his 
own  designs,  and  having  every  thing  in  his  own  power,  with 
the  times  and  seasons  and  ways  of  doing  them,  he  lets 
enemies  run  on,  foreseeing  still  at  a  distance  their  day  that 
IS  coining.  He  Iniows  their  day  is  coming,  and  in  the 
mean  time  sits  in  heaven  and  laughs  at  them,  "  the  Most 
High  hath  them  in  derision;"  them  who  say,  "Come,  let 
us  break  their  bands  asunder,  and  let  us  cast  away  their 
cords  from  us  :"  as  it  is  in  the  2nd  Psalm. 

(5.)  It  answers  the  purpose  of  sustaining  and  preserving 
his  own,  the  people  that  he  hath  collected  and  chosen  out 
of  this  world  to  be  peculiar  tohimself,  the  whole  community 
of  them,  and  every  particular  soul  belonging  to  that  com- 
munity, so  as  to  lose  none  of  them.  He  bears  them  up 
and  carries  them  through  all  the  temptations  and  conflicts 
and  trials  and  exercises  that  they  meet  with  here,  in  a  so- 
journing state  and  in  a  warfaring  state,  so  as  that  they  are 
kept  by  his  mighty  power  through  faith  unto  salvation. 
And  then, 

(tj.)  And  lastly,  this  perfect  and  all-sufficient  fulness 
.serves  for  their  final  satisfaction  and  blessedness,  when  they 
shall  be  brought  into  that  region,  into  his  "  presence,  where 
there  is  fulness  of  joy,  and  to  his  right  hand,  where  there 
are  pleasures  for  evermore,"  Psalm  xvi.  11.  And  that 
which  is  felicity  enough  for  himself,  will  surely  be  enough 
for  them  too. 


LECTURE    XIX.* 

BtjT  now,  in  the  next  place,  I  shall  speak  further  to  you 
of  some  of  the  most  eminent  and  noted  of  those  attributes 
and  perfections  of  God  which  are  comprehended  m  this 
general  one,  and  concerning  the  order  of  speaking  to  them, 
I  shall  not  be  much  solicitous.  Some  distinguish  them 
into  negative  and  positive.  But  that  distinction  I  reckon 
less  material;  because  that  those  they  call  negative  ones 
are  so  only  verbally,  there  being  somewhat  most  really 
positive,  that  is  comprehended  under  such  nesative  terms, 
as  infinite,  and  immortal,  and  immense,  and  the  like.  They 
are  usually  distinguished  into  communicable  and  incom- 
municable, as  hath  been  occasionally  told  you  already ; 
the  former  whereof,  being  those  attributes  of  "God  of  which 
there  is  some  image  and  resembleince  under  the  same 
name  among  the  creatures. 

The  Incommunicable  Attributes  are  those  whereof 
there  is  no  direct  resemblance  among  the  creatures,  nor  the 
very  name  thereof  justly  or  properly  to  be  given  to  any 
among  them,  or  to  any  thing  that  is  to  be  found  among 
them.  And  for  this  distinction  of  the  Divine  attributes, 
they  speak  very  properly  and  congruous  to  the  nature  of 
the  thing,  who  tell  us,  that  in  the  description  of  God,  the 
former  sort  of  these  attributes  (the  communicable  ones) 
do  serve  to  express  his  nature  more  generally,  or  serve  to 
.supply  the  room  of  a  generous  in  a  delinilion.  And  that 
the  incommunicable  attributes  .serve  to  supply  the  place 
of  a  difference  in  a  definition  restraining  (as  ii  is  in  the  busi- 
ness of  a  difference  to  do)  that  general  naiure,  that  is  pre- 
supposed. 

And  others  again  distinguish  these  several  ways,  that  is, 
some  do  call  every  thing  a  divine  attribute,  which  may  be 
any  way  affiriried  concerning  God.  When  .some  others  of 
them  do  only  mean  by  a  divine  attribute,  that  which  is 
affirmed  concerning  him,  (as  the  logicians  are  wont  to 
speak,)  "  Loquihtr  (/iiid"  not  "i7i.  (/no ;"  as  when  it  is  said, 
"  God  is  a  Spirit,"  that  they  do  not  reckon  a  divine  attri- 
bute which  is  only  to  answer  the  question.  What  he  is? 
But  those  things  only  are  to  be  called  attributes,  or  divine 
perfections,  that  do  speak  more  disiinguishably  concerning 
his  nature,  to  show  what  a  one  he  is,  or  what  a  peculiar 
sort  or  kind  of  being  he  is.    And  so  for  one  class  of  divine 


1110 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


attribute?  some  reckon  his  natural  properties,  which  do 
some  way  specify  ins  nature. 

And  then  for  the  second  kind,  the  faculties  which  (ac- 
cording to  our  way  of  conceiving  things)  we  must  attribute 
to  him.  And  then  for  a  third  sort,  the  exercises  that  do 
reside  in  those  several  faculties,  and  for  a  fourth,  those 
that  do  imitate  the  affections  that  are  in  us  belonging  to 
the  rational  nature,  as  it  is  to  be  found  with  us,  sach  as 
love,  anger,  desire,  delight,  or  the  like. 

I  do  not  think  ht  indeed  that  we  should  tie  ourselves 
to  any  such  distribution.  "What  I  mentioned  before,  of 
communicable  attributes  and  incommunicable,  carries  its 
own  evident  reason  with  it,  and  its  own  light  to  every  one 
that  observes  things.  There  are  some  divine  excellencies 
whereof  there  is  an  image  and  resemblance  in  the  creatures 
fitly  mentioned,  under  the  same  name  in  him  and  in  them, 
though  they  do  not  signify  the  same  thing  in  them  as  they 
do  in  him,  but  only  the  image  or  resemblance  of  such  a 
thing.  And  then  there  are  those  that  arc  incommunicable , 
and  which  neither  in  name  nor  in  likeness  can  agree  to  the 
creature.  This  is  a  very  plain  distinction,  obvious  to  any 
one  that  considers. 

For  his  incummunicable  allribules,  they  are  such  as  these, 
and  I  shall  but  only  mention  them.     As, 

1.  His  SIMPLICITY,  absolute  uncompoundedness,  all 
excellencies  and  perfections  meeting  and  being  united  in 
him,  in  the  absolute  unity  of  his  own  nature,  without  divi- 
sion, without  composition,  and  without  mixture. 

2.  His  IM.MUTABIUTY,  by  which  he  is  always  invariably 
eternally  what  he  is.  "  I  Am  what  I  Am,"  without 
"shadow  of  turning,"  (as  the  apostle  James's  emphatical 
expression  is,)  there  being  not  so  much  as  the  show  of  a 
change. 

3.  His  SELF-EXISTENCE,  or  (which  is  all  one)  his  neces- 
sary existence,  or  the  necessity  of  his  existence.  That  per- 
fection of  the  Divine  nature,  by  which  he  is  so,  as  that  it 
is  simply  impossible  for  him  not  to  be,  or  ever  not  to  have 
been,  his  essence  involving  existence  in  it,  so  as  it  is  not 
with  any  thing  besides :  for  as  to  any  created  being,  it  may 
be  or  it  may  not  be  ;  it  may  exist  or  not  exist.  But  it  is 
peculiar  to  the  Divine  Beingto  exist  necessarily,  so  as  that 
It  cannot  but  exist:  that  is  the  same  thing  with  self-exisl- 
ence,  not  existing  from  another,  but  existing  only  from 
himself     And, 

4.  His  iNFiNiTENEss,  which  comprehends  divers  things 
in  it;  for  the  infinity  of  the  Divine  Being,  it  is  either  ex- 
trinsical or  iutrinsical,  extrinsical  as  it  imparts  some  kind 
of  relation  to  somewhat  ad  cxirn,  or  without;  and  so  the 
extrinsical  infiniteness  of  God  is  two-fold,  that  which  re- 
spects time  and  that  which  respects  space.  That  which 
respects  time  is  eteinity,  and  that  infinitely  exceeds  all  the 
measures  of  time.  Consider  God's  duration  in  reference 
til  time,  and  his  duration  is  eternal,  which  is  founded  in 
his  self-existence,  or  his  necessary  existence,  was  told  you 
before.  His  being  is  of  that  peculiar  kind,  or  hath  that 
peculiar  excellency  belonging  to  it,  that  could  never  not  be ; 
and  therefore  must  exist  from  eternity,  and  must  be  to 
eternity.  This  is  his  extrinsical  infiniteness  in  reference 
to  time.  And  there  is  his  infiniteness  in  reference  to  space, 
which  is  extrinsical  too.  It  is  somewhat  supposed  with- 
out, or  besides  himself;  though  but  supposed  or  but  ima- 
gined. All  that  space  which  the  Divine  being  doth  occu- 
py and  possess;  and  this  is  his  immensity.  In  reference 
to  time,  his  infiniteness  speaks  eternity;  in  reference  to 
space,  his  infiniteness  speaks  immensity,  that  which  .some 
understand  to  be  his  omnipresence.  And  indeed,  it  is 
mostly  so,  but  not  wholly,  for  omnipresence  even  as  pre- 
sence is  a  relative  term,  and  refers  to  somewhat  with  which 
it  may  be  said  to  be  present,  and  so  the  Divine  presence 
can  refer  to  nothing  besides  himself,  without  the  compass 
of  the  created  universe,  for  there  is  nothing  without  that,  that 
he  can  be  present  to.  But  his  immensity  hath  an  infinitely 
further  reference,  that  is,  to  all  the  boundless,  imaginable 
space  (only  imaginable)  through  which  the  Divine  Being 
diffuseth  itself.  For  not  only  is  it  truly  .said  concerning 
him,  he  fills  heaven  and  earth,  "Do  not  I  fill  heaven 
and  earth  ■?  saith  the  Lord,"  Jer.  xxiii.  24.  But  also,  "  the 
heaven,  and  the  heaven  of  heavens,  cannot  contain  him," 
as  it  is  said  in  that  seraphical  prayer  of  Solomon  at  the 
dedication  of  the  temple,  "Will  God  indeed  dwell  with 


men  on  the  earth,  whom  the  heaven  of  heavens  cannot  con- 
lain'!"  And  so  his  infiniteness  in  reference  to  space,  it 
doth,  without  any  limits,  go  beyond  and  transcend  tnis  vast 
created  universe,  be  that  as  vast  as  it  can  be  supposed  to 
be;  and  it  mu.st  be  supposed  to  be  very  vast  indeed,  by 
all  that  do  set  themselves  to  consider  what  is  by  human 
indication  or  inquiry  to  be  found  most  considerable,  and 
who  allow  themselves  the  liberty  ever  to  think  of  that  vast 
extent  of  created  being,  in  comparison  whereof  not  only 
our  earth  is  but  a  point,  but  even  that  vortex  that  covers 
this  part  of  the  world  to  which  the  earth  belongs,  is  but  a 
mere  point,  that  which  contains  our  sun,  and  the  other 
planets ;  all  that  is  but  a  mere  point  in  comparison  of  the 
rest  of  the  universe.  Consider  that,  and  the  vast  extent 
thereof,  and  you  must  yet  consider,  all  this  is  bnt  a  mere 
point  in  comparison  of  the  vast  amplitude  of  the  Divine 
Being,  concerning  which  we  are  to  conceive  there  is  not 
any  point  of  conceivable  space  any  where,  but  there  the 
Divine  Being  is,  and  still  infinitely  beyond  it.  And  in- 
deed, it  is  fit  we  should  give  great  scope  to  our  thoughts, 
that  we  may  as  far  as  possible  conceive  in  this  respect 
worthily  and  greatly  concerning  that  God  whom  we  serve, 
and  whose  name  we  bear,  and  to  whom  we  profess  to  be 
devoted  ones. 

But  then  there  is  his  intrinsical  infiniteness  be.sides,  that 
is,  his  infiniteness  considered  not  with  reference  to  any 
thing  without  him,  but  in  reference  to  what  he  is  in  him- 
self. And  so  it  signifies  the  unfathomable  profundity  and 
depth  of  his  essence,  including  all  being  itself,  in  all  the 
kinds,  in  all  the  degrees,  and  in  all  the  perfections  thereof ; 
so  as  that  there  is  no  being  of  any  kind,  or  of  any  sort, 
which  his  being  doth  not  some  way  or  other  comprehend, 
virtually  at  least ;  his  being  the  radical  Being  from  which 
all  other  beings  spring. 

Concerning  these  incommunicable  attributes,  or  perfec- 
tions of  the  Divine  Being,  I  shall  say  no  more  to  you  than 
only  10  give  you  this  summary  and  .short  account  that  I 
have  given,  because  in  our  demonstrating  the  existence  of 
a  God  it  was  impossible  not  to  speak  to  these  things: 
that  was  a  thing  not  to  be  done  without  mentioning  such 
things  as  these,  even  somewhat  too  in  a  way  of  de- 
monstration, that  demonstrating  of  them  we  might  give 
some  account  of  the  Being  whose  existence  we  are  to  de- 
monstrate. But  now  there  are  sundry  other  divine  attri- 
butes that  I  shall  speak  a  little  more  distinctly  to,  and 
which  lie  under  that  other  head  of 

Cnmmuiiicablc  Atlribntes,  and  which  therefore  are  more 
familiar,  and  ought  to  be  so  to  ourselves,  as  having  some 
image,  some  resemblance  of  them,  under  the  same  names, 
in  us;  all  either  have,  or  ought  to  have;  some  indeed 
have  and  cannot  but  have  a  resemblance  in  every  intelli- 
gent creature,  yea  (and  further  than  so)  in  every  animate 
creature.  And  for  those  that  fall  under  a  moral  consider- 
ation, they  are  such  as  ought  to  be  in  us,  though  they  be 
not.  These  perfections  of  God  are  distinguished  into 
natural,  intellectual,  and  moral;  or  of  his  nature,  mind, 
and  will. 

First,  I  shall  consider  his  natural  perfections :  and, 

1.  I  shall  begin  with  that  perfection  of  the  Divine  na- 
ture whereof  there  is  in  us  some  kind  (and  ought  to  be  in 
other  kinds)  a  resemblance  or  image  under  the  same  name. 
And  that  is,  the  divine  life,  the  life  of  God.  I  do  not 
mean  it  now  in  that  sense  wherein  it  is  a  thing  either  de- 
rived to  us,  or  prescribed  to  us.  As  in  the  one  or  the 
other,  or  both  of  these  senses,  that  expression  must  be 
used  and  understood,  (Eph.  iv.  18.)  "being  alienated  from 
the  life  of  God  through  the  ignorance  that  is  in  them,  and 
because  of  the  blindness  of  their  hearts,"  speaking  of  the 
Gentile  world,  and  those  Ephesians  themselves,  while  as 
yet  they  were  in  a  state  of  Gentilism.  I  do  not,  I  say, 
speak  of  that  life  now  which  God  requires  us  to  live,  and 
which  he  makes  his  own  children  to  live.  But  I  speak  of 
that  life  which  he  lives  himself;  and  in  respect  whereof 
he  is  so  frequently  in  Scripture  called  "  the  Living  God," 
that  excellency  of  his  Being,  which  he  many  times  attests, 
to  add  weight  and  solemnity  and  emphasis  unto  his  pro- 
testations to  men,  to  assure  them  that  this  is  so  or  not 
so,  or  that  lliis  or  that  he  doth  or  doth  not,  or  will  do  or 
will  not  do.  "  As  I  live,  saith  the  Lord,  I  have  no  plea- 
sure in  the  death  of  the  wicked."    And  so,  upon  sundry 


Lect,  XIX. 


THE  ATTRIBUTES  AND  PERFECTIONS  OP  THE  DIVINE  BEING. 


nil 


like  occasions,  that  form  of  protestation  is  used  by  him :  i  carried  in  the  notion  of  a  fountain :  1st,  That  there  be  a 
"  As  I  live  I  will  do  so  or  so.  or  it  is  so  and  so  ;"  which  perpetual  spring;  in  it,  and  Snd,  that  there  be  a  communica- 
intimates  this  to  be  a  most  glorious  excellency  of  the  Di-  cation  and  e/Bux,  a  deriving;  of  streams  from  that  spring; 
vine  Being,  and  that  which  he  lays  a  mighty  stress  upon 
himself,  and  would  have  us  to  do  so  too.  It  is  that  which 
should  highly  raise  our  thoughts  and  apprehensions  of  the 
Divine  Being,  to  consider  him  as  the  living  God  :  and 
therefore  the  properties  of  that  life  by  which  hi  lives,  (afier 
the  general  conception  of  life  itself,)  would  be  worth  our 
while  a  little  to  stay  upon.  We  can  have  no  other  gene- 
ral conception  of  life,  but  that  it  is  a  self-ac:ive  principle. 
It  speaks  a  sort  of  self-activeness  in  the  subject  wherein  it 
is  :  and  so,  being  spoken  of  God,  it  attributes  that  to  him 
in  the  highest  perfection  that  can  be  thought,  and  indeed 
doth  suppose  it  to  be  in  him,  in  a  perfection  infinitely  be- 
yond what  we  can  conceive  ;  that  is,  that  he  is  by  the  ex- 
cellency of  his  own  Being,  a  perpetual  fountain  of  life  to 
himself  It  is  that  which  is  included  in  the  notion  of  a 
spirit,  though  it  is  not  expressive  of  all  that  is  signified  by 
that  notion.  It  is  but  an  inadequate  conception  of  what  is 
carried  in  the  notion  of  a  spirit.  A  spirit,  it  is,  as  .such, 
(though  that  be  not  all,)  aself-active  being,abeingof  self- 
actuating  vigour,  that  can  move  itself  within  itself  And 
that  is  the  most  full  and  distinct  conception  of  what  we 
have  of  life.  But  taking  that  for  the  general  conception, 
there  are  peculiar  excellencies  of  the  Divine  Life,  that  dis- 
tinguish it  from  life  any  where  else.    As, 

(1.)  His  is  absolutely  self-originate.  No  other  life  is 
so;  but  his  is  absolutely  self-origina:e.  All  other  life  is 
derived,  participated  ;  even  such  crea:ures  to  which  life  is 
essential,  yet  their  life  is  but  participated;  for  admit  life 
is  essential,  (as  it  is  to  all  created  spirits  as  such,)  yet  inas- 
much as  their  being  is  participated  and  derived,  so  is  their 
life  too;  and  their  being,  being  a  spiritual  being,  (though 
a  created  being,)  life  is  so  essential  lo  it,  for  if  it  ceaseth  to 
live  it  ceaseth  to  be,  and  so  its  life  and  being  are  not  se- 


These  two  things  are  carried  in  the  very  notion  of  a  foun- 
tain.    And  so  as  he  is  the  well-spring  of  life  it  imports, 

(1.]  That  life  that  is  in  him  to  be  self-original,  he  is 
the  perpetual  Spring  of  it,  in  himself  and  to  himself  And 
then, 

[2.]  Self-communicative,  continually  deriving  streams 
issuing  and  flowing  out  to  the  creatures,  so  as  to  quicken 
whom  he  will,  as  it  is  said,  "  the  Son  doth,  in  that,"  John 
V.  20.     And, 

[3.]  This  life  of  God  is  an  indeficient  life;  a  life  that 
cannot  decay,  a  life  that  cannot  fail,  a  life  that  cannot  lan- 
guish, life  always  in  the  highest  perfection,  every  thing  in 
God  being  God,  and  therefore  no  more  capable  of  diminu- 
tion or  decay,  than  the  being  of  God  is,  which,  as  you 
have  heard,  is  a  necessary  being,  and  therefore  can  never 
be  otherwise  than  as  he  is,  never  more  perfect,  nor  ever 
less  jierfect.     And, 

[4.]  It  is  universal  life.  The  life  which  belongs  lo  the 
Divine  Being,  is  universal ;  that  is,  it  carries  all  kind  of 
life  eminently  in  it,  not  formally  but  eminently.  You  know 
that  there  is  a  great  variety  of  the  kinds  of  life  among  the 
creatures;  but  all  comes  from  one  Fountain  ;  and  therefore 
that  life  which  doth  belong  to  the  blessed  God  himself,  it 
must  be  a  universal  sort  of  life,  a  universality  of  life,  all 
kinds  of  life  are  summed  up  there,  not  formally  but  emi- 
nently, there  being  no  kind  of  life  that  is  lived  by  any 
creature,  from  tlie  most  excellent  to  the  most  mean  and 
abject,  hot  the  power  of  giving  it,  the  power  of  imparting 
it,  being  in  him.self  who  is  the  Original  of  life:  he  hath  it 
within  his  own  power  to  make  that  creature  live  this  or  that 
sort  of  life  suitable  to  the  capacity  of  its  own  nature,  and 
it  is  observable  to  this  purpo.se,  that  in  that  passage,  Psal. 
xlii.  8.  where  the  Psalmi.st  saith,  "  my  prayer  shall  be  to 


parable  things.    It  is  not  so  with  that  life  which  our  bodies  j  the  God  of  iny  life;"  in  the  Hebrew  it   is  plural,  to  the 


do  partake  of;  even  in  ourselves,  cur  bodies  and  our  souls 
have  two  very  distinct  sorts  of  life,  our  bodies  have  but  a 
borrowed  life,  a  united  life  which  they  borrow  from  the  soul 
that  is  wiihin  them,  and  unto  which  they  are  united.  That 
soul  may  retire  and  part,  and  then  the  body  dies,  and  yet 
it  is  the  same  body  that  it  was  before  ;  so  that  if  it  cease 
to  live,  it  doth  not  thereby  cease  to  be.  These  bodies  of 
ours  may  cease  to  live,  though  not  cease  to  be,  because 
their  life  is  a  borrowed  life  from  another :  they  have  it 
from  the  soul.  But  the  soul,  that  hath  life  in  itself,  essen- 
tial to  it ;  so  that  it  cannot  cexse  to  live,  but  it  must 
cease  to  be.  But  though  it  be  so,  yet  its  essence  and  life 
arc  but  derived  from  that  great  Original  Life,  and  from  that 
great  Original  Being  whose  life  we  now  speak  of  He  is 
the  well-spring  of  life,  (Psal.  xxxvi.  9.)  "  With  thee  is  the 
fountain  of  life."  It  is  equally  impassible,  as  was  said  be- 
fore, for  him  either  to  cease  to  live,  or  cease  to  be  ;  where- 
as to  us  this  impossibility  is  only  supposed,  it  is  only  a 
suppositive  impossibility.  If  we  should  cease  to  live,  we 
should  cease  to  be  too,  in  reference  to  these  souls  of  ours. 
But  it  is  positive  as  to  God,  that  he  can  neither  cease  to 
live  nor  cease  to  be.  His  is  therefore  an  absolute  self- 
original  life.  He  hath  life  in  himself,  or  by  him.self,  as 
that  expression  is,  John  v.  2G.  "  As  the  Father  (who  we 
are  told  is  our  Father)  which  is  in  heaven  is  perfect,"  per- 
fect in  this  respect,  hath  life  in  himself,  a  perpetual  spring 
of  life  within  himself;  so  halh  the  Son  life  in  himself,  as 
he  is  God,  and  as  he  is  God-man  ;  life  to  communicate 
nnd  derive  from  himself  to  quicken  whom  he  will,  as  it  is 
in  that  context.     And  then, 

(2.)  This  life  of  God,  as  it  is  a  self-original,  so  it  is  a 
self-coinmunicati\'e  life;  it  is  a  self-communicating  life. 
Not  in  the  same  kind,  but  it  doth  contain  in  ilself  eminently 
that  life  which  it  makes  others  lo  live,  which  it  imparts 
unto  creatures.  Indeed  they  cannot  live  that  same  life,  for 
life  being  essential  unto  him  in  whom  it  originally  is,  lo 
communicate  his  life  were  lo  communicate  his  essence, 
and  so  we  make  the  creature  God,  which  is  impossible. 
But  he  contains  eminently  in  himself  that  life  by  which, 
formally,  he  makes  the  creature  live.  And  so  in  that  respect, 
the  Divine  Life  is  self-communicative,  casual,  efficient, 
making  those  to  live  to  whom  he  doth  impart  it.  With 
him  is  the  well-spring  of  life.    Now  these  two  things  are 


God  of  my  lives.  And  you  know,  a  man  (and  more  may 
be  said  in  ihis  kind  concerning  a  holy  man,  a  saini)  lives 
several  sorts  of  lives,  as  he  lives  a  vegelative  life,  first  the 
life  of  a  plant,  and  then  the  sensitive  life;  the  life  of  an 
animal,  and  then  the  rational  life;  the  life  of  a  man,  and 
then,  if  he  be  a  saint,  as  you  know  the  Psalmist  was,  a 
holv  life.  Now  all  these  lives  are  comprehended  together 
in  this  one  Fountain.  "  My  prayer  shall  be  to  the  God 
of  my  lives."  It  is  he  that  makes  me  live  all  these  seve- 
ral ways  that  I  do  live.  As  1  live  the  life  of  a  plant,  I 
have  it  from  him  ;  as  I  live  ihe  life  of  an  animal,  I  par- 
take that  life  from  him;  as  I  live  the  life  of  a  man,  a  ra- 
tional creature,  I  .still  partake  that  life  from  him  ;  and  as 
I  live  the  life  of  a  saint,  a  holy  man,  I  partake  that  life 
from  him  too,  which  carries  the  nearest  resemblance  with 
it  of  his  own  life. 

And  thus  we  are  to  conceive  of  our  Father  which  is  in 
heaven,  to  be  perfect  in  respect  of  this  high  and  glorious 
excellency  of  life  ;  self-original  life,  self-communicative 
life,  indeficient  life,  and  universal  life,  that  contains  all 
sorts  and  kinds  of  life  eminr'ntly  in  itself 

And  now  lo  make  some  Use  of  this  subject  of  the  life 
of  Gnd,  how  highly  should  this  raise  our  thoughts  concern- 
ing that  God  whose  name  we  bear,  concerning  our  Father 
that  is  in  heaven.  It  must  highly  serve  to  recommend  him 
to  us, 

1.  As  the  Object  of  our  worship.  What  a  glorious  ob- 
ject of  worship  have  we  I  How  mayour  .souls  solace  them- 
selves every  time  we  go  to  worship  in  Ihe  contemplation  of 
this,  "  I  ain  going  to  worshij)  the  living  God  I"  So  he  is 
pleased  to  dislinguish  himself  from  the  false  gods,  by  this 
same  epithet  of  the  livinff  One.  Therefore,  we  have  living 
and  true  put  together  distinctly  concerning  him,  1  Thess. 
i.  9.  "  To  serve  the  living  and  true  God."  And  it  is  with 
reference  to  the  consideration  of  him  as  the  glorious  Object 
of  our  worship,  that  the  apostle  speaks  of  him,  in  Acts  xiv. 
15.  when  those  ignorant  barbarians,  among  whom  he  was, 
would  have  done  worship  unto  him  and  Barnabas,  he  runs 
in  among  them  and  saith,  "  Sirs,  why  do  you  these  things'! 
We  also  are  men  of  like  passions  with  yourselves,  and 
preach  to  you  that  you  should  turn  from  these  vanities  to 
the  living  God,  who  made  heaven  and  earth  and  all  things 
therein.     Our  business  is  to  bespeak  you  to  be  worship- 


m-2 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


pers  oC  ihe  living;  God  alone."  Thus  doth  the  word  mag- 
nify him  above  the  inanimate,  senseless  deities  of  the  pa- 
gan world,  who  were  wont  to  worship  slocks  and  stones 
and  the  works  of  their  own  hands,  and  bow  down  and 
pray  to  a  god  that  could  not  save.  And  how  should  we 
magnify  to  ourselves  Ihe  Object  of  our  wor.ship,  under  this 
notion,  and  admire  and  bless  God  that  he  hath  revealed 
himself  to  us,  so  as  we  are  not  left  altogether  ignorant 
whom  we  are  to  worship,  that  we  do  not  worship  altoge- 
ther we  know  not  what.  We  know  ihe  Object  of  our  wor- 
ship carries  in  it  the  reason  of  its  own  being  worshipped, 
which  renders  it  a  rational  worship.  He  is  the  living  and 
so  the  true  God  whom  we  worship. 

2.  How  highly  should  it  recommend  him  to  us  as  the 
Object  of  our  trust.  "  Therefore  we  labour  and  suffer  re- 
proach, because  we  tru.st  in  the  living  God  who  is  the 
Saviour  of  all  men,  especially  of  them  that  believe,"  1  Tim. 
iv.  10.  and  chap.  vi.  17.  "  Charge  them  which  be  rich  in 
this  world  that  they  trust  not  in  uncertain  riches,  but  in  the 
living  God,  who  giveth  us  richly  all  things  to  enjoy."  How 
heart-satisfying  an  object  of  trust  have  we  in  this  respect, 
considering  God  as  the  livingGod,  the  Fountain  of  an  in- 
deficient,  never-failing,  self-original,  and  universal  life,  in 
all  the  excellencies  and  perfections  of  life. 

3.  What  an  object  of  fear  have  we  even  in  this  concep- 
tion of  God,  or  from  this  divine  attribute.  "It  is  a  fearful 
thing  to  fall  into  the  hands  of  the  livingGod,"  Hcb.  x.  31. 
A  man  may  be  angry  with  me,  and  he  dies,  and  then  his 
anger  dies  with  him  ;  but  it  is  a  fearful  thing  to  fall  into 
his  hands  who  never  dies,  the  hands  of  the  everlasting 
God.  Who  would  nol  value  his  favour  as  that  wherein 
stands  life  1  It  should  mighlily  raise  our  apprehensions 
concerning  God  to  conceive  of  him  so.     And, 

4.  It  highly  recommends  him  to  us  as  the  Object  of  our 
imitation.  For  this  is  one  of  the  divine  excellencies  or 
perfections,  whereof  there  is  a  mijiesw,  a  resemblance  under 
the  same  name  in  us.  We  do  all  of  us  live  (as  was  said) 
several  sorts  of  lives  wherein  we  do  resemble  God.  But 
we  should  most  of  all  resemble  him  in  a  holy  life,  such  of 
us  who  are  raised  from  death  to  life,  or  shall  be  so.  And 
herein  it  is  the  duty  ofevery  believer  to  resemble  him.  This 
is  matter  of  precept,  a  thing  capable  of  being  put  into  a 
command.  It  is  no  matter  of  duty  to  us  to  imitate  him 
in  the  other  kinds  of  life,  but  in  this  kind  of  life  it  is  mat- 
ter of  duty  to  imitate  him  in  it,  that  is,  in  the  perfection 
of  that  life  which  is  therefore  called  the  life  of  God, 
because  it  is  prescribed  us  by  God,  enjoined  us  by  God, 
and  it  is  that  wherein  we  are  to  imitate  God.  And  there- 
fore it  is  called,  even  as  it  is  in  us,  "  the  life  of  God," 
Ephes.  iv,  18.  Others  not  yet  reconciled  to  God,  not 
brought  home,  but  remain  in  their  natural,  unconverted 
state,  they  are  "  alienated  from  the  life  of  God  through  the 
ignorance  that  is  in  them  because  of  the  blindness  of  their 
hearts."  We  are  to  consider  God,  the  living  God,  as  the 
Object  of  our  imitation  ;  and  therefore,  should  reflect  with 
ju.st  severity  upon  ourselves;  "  Do  we  pretend  a  relation 
with  the  living  God,  and  say  he  is  our  God'?  O!  then, 
what  mean  our  dead  prayers,  our  dead  duties,  our  dead 
hearts !  that  we  let  them  be  dead,  and  do  not  strive  and 
wrestle  and  contend  with  them,  to  get  them  up  to  this 
raised  perfection  of  life  wherein  we  are  to  resemble  God, 
and  to  e.tpress  a  visible  conformity  to  him!"  It  is  asevere 
rebuke  which  is  put  upon  the  Sardian  church,  "  Thou 
hast  a  name  lo  live  and  art  dead."  It  is  plain,  he  doth  not 
speak  of  a  total  death,  or  as  if  there  was  nothing  of  spirit- 
ual life  among  them,  for  in  the  next  words  he  saith,  "  be 
watchful,  and  strengthen  the  things  that  remain  which  are 
ready  to  die."  There  were  great  degrees  of  deadness,  but 
strengthen  (saith  he)  the  remains  of  life,  "  the  things  that 
remain  that  are  ready  to  die  ;"  and  see  liow  it  is  enforced, 
"  for  I  have  not  seen  thy  works  perfect  before  God."  Your 
heavenly  Father  is  in  this  respect  perfect,  as  he  is  the  liv- 
ing God,  as  life  is  in  him  in  the  highest  pitch  of  perfection 
and  excellency ;  "but  I  have  not  found  your  works  per- 
fect before  me,  as  your  heavenly  Father  is  perfect ;"  there- 
fore "  strengthen  the  things  that  remain  that  are  ready  to 
die  ;"  that  your  life  may  shine  in  lustre  and  glory  more 
suitably  and  conformably  unto  the  divine  life,  unto  the  life 
of  God  himself.     But  now, 

•  Preached  June  2611),  1S91. 


LECTURE  XX. 

2.  In  the  next  place  I  shall  go  on  to  speak  somewhat 
concerning  the  power  of  God,  which  is  another  natural 
perfection  in  him,  and  is  next  of  kin  to  the  life  of  God. 
Once  have  I  heard  this,  twice  hath  it  been  spoken,  that 
power  beloLgeth  unto  God,  as  in  that  Psal.  Ixii.  11.  It 
IS  in  him  as  in  its  native  seat  and  subject.  It  belongs 
unto  him.  Nothing  is  more  appropriate,  more  peculiar  to 
God  than  power  :  and  it  so  belongs  to  him  as  it  can  to  no 
other.  If  we  speak  of  strength,  lo,  he  is  strong,  (as  the 
expression  is  in  Job,)  implying  all  created  power  is  not  to 
be  spoken  of  in  comparison  with  him.  All  other  power  is 
not  to  be  named  power,  nor  worthy  to  bear  that  name. 
"  Your  heavenly  Father  is  perfect"  in  this,  as  well  as  other 
respects;  power  is  with  him  in  perfection  ;  the  perfection 
of  power  belongs  to  him. 

And  here,  concerning  the  power  of  God,  I  shall  give  you 
some  instances  and  some  properties  of  it. 

(1.)  Some  instances  of  it.     As, 

[1.]  That  it  haih  been  the  sole,  productive  cause  of  this 
great  creation.  Consider  all  this  vast  creation  as  resolved 
back  again  intent  thing;  and  then  consider  it  all  spring- 
ing up  out  of  nothing  (as  it  were)  at  once.  How  vast  a 
power  is  this !  Whatsoever  in  all  the  whole  universe  of 
created  things  you  see  or  hear  of, or  can  think  of;  all  this 
is  raised  up  out  of  nothing  by  the  divine  power.  To  bring 
any  thing  out  of  nmhing,  how  vast  a  power  would  it  re- 
quire !  how  far  surpassing  any  human,  any  created  power ! 
If  you  could  but  suppose  all  the  powers  in  all  the  world, 
if  the  viihole  creation  were  to  be  combined  and  united  to- 
gether only  for  this  one  single  purpose,  to  make  one  single 
atom,  the  least  that  can  be  thought  to  be  rai.sed  out  of  no- 
thing, you  v/ould  easily  apprehend  it  would  never  be.  If 
all  the  world  were  assembled  to  contrive  and  unite  their 
power  to  make  a  grain  of  dust  out  of  nothing,  they  must 
all  confess  it  infinitely  above  them.  Then  to  have  so  vast 
a  creation  as  this  made  lo  arise  out  of  nothing,  at  once  from 
nothing  come  to  being,  how  should  it  overwhelm  us  to 
think  of  it ;  all  that  we  now  behold  in  being,  and  so  far 
beyond,  so  inconceiv.ably  beyond  what  we  can  behold  it  to 
be.  This  earth  of  ours,  as  spacious  as  it  is,  is  but  a  mere 
point,  compared  with  our  own  vortex  ;  but  a  part,  but  a 
litlle  corner,  of  the  creation,  and  that  but  a  mere  point  in 
comparison  with  the  rest  of  the  universe  ;  and  all  this 
spoken  out  of  nolhing  into  being  by  the  great  Creator;  the 
word  of  Divine  power  but  saying,  "  Let  it  be,"  and  it  was. 
Lift  up  your  eyes  on  high,  as  the  prophet's  direction  is, 
Isa.  xlix,  18.  and  think  who  hath  created  all  this;  when 
you  behold  the  sun,  and  moon,  and  stars,  the  vast  ex- 
panse of  the  heavens,  and  all  the  ornature  thereof.  And 
again, 

[•2.]  There  is  the  continual  sustentation  of  this  world, 
once  created  and  made,  which  is  the  same  momently  ex- 
pense of  power;  for  all  created  being,  if  not  continually 
sustained,  must,  by  its  own  natural  mutability,  every  mo- 
ment be  dropping  into  nothing.  So  that  here  is  the  same 
power  put  forth  as  if  a  new  world  were  created  every  mo- 
ment.    And  then, 

[3.]  That  all  the  motion  that  is  any  where  to  be  found, 
throughout  the  whole  univer.se,  continually  proceeds  so 
from  it,  that  the  divine  power  is  the  continual  spring  of 
it.  A  wonderful  thing  to  think  of !  We  are  apt  to  have 
our  thoughts  soon  excited  and  awakened  concerning  the 
divine  power  when  we  see  some  wonderful  instance  of  it 
fall  out,  besides  the  ordinary  course.  When  we  behold  ■ 
the  effects  of  some  violent  wind  and  impetuous  tempest ;  J 
if  we  see  trees  torn  up  by  the  roots,  houses  shattered  down 
all  to  pieces,  mountains  torn  asunder,  the  bowels  of  the 
earth  ript  open,  we  straightway  think  these  to  be  great  in- 
stances of  a  mighty  power.  But  the  power  is  incompar- 
ably greater  that  works  continually  and  every  moment  in 
all  the  motion  that  is  any  where  through  the  universe,  in 
the  most  slill,  and  silent,  and  steady,  and  composed  way. 
The  power  that  continually,  but  silently,  turns  about  the 
mighty  orbs  of  heaven,  and  the  great  luminaries  that  are  in 
it,  and,  as  some  think,  this  very  earth  itself,  in  that  still, 


Lect.  XX.  THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


unobserved  way  ihat  we  can  take  no  notice  of,  which  if  it 
be,  IS  incomparably  less  than  that  the  so  inconceivably 
greater  body  of  the  sun  should  be  moved  in  so  inconceiv- 
ably greater  a  .space,  so  much  larger  in  circuit,  so  vastly 
large,  with  that  celerity  that  must  answer  what  we  expect 
and  see  every  day.  What  must  that  power  be  that  goes 
forth  in  this  !  Such  motion  of  the  heavenly  bodies  that  we 
find  move  the  sun,  and  moon,  and  other  planets,  besides 
all  the  innumerable  stars,  multitudes  whereof  are  so  un- 
speakably greater  than  the  body  of  the  sun,  and  Ihat  so 
vastly  greater  than  this  earth  of  ours  ;  and  all  these  con- 
tinually turned  about  by  a  motive  power  ;  which  because 
It  is  steady  and  constant  we  are  therefore  so  stupid  as  not 
to  take  notice  of  it,  or  adore  what  is  doing  by  it  every  mo- 
ment, without  failure,  without  stop,  even  for  one  moment. 
We  are  to  blame  that  we  do  not  more  use  our  thoughts 
this  way,  to  aggrandize  to  ourselves  the  greatness  of  him 
that  made  all  things,  and  us  little  inconsiderable  parts  of 
them  all.     And  again, 

[4.]  That  this  power  dolh  work  constantly  and  steadily 
with  nature  in  a  natural  way,  and  extraordinarily,  when- 
soever he  will  10  whom  it  belongs,  against  nature.  Here 
is  what  dolh  demonstrate  it  to  be  the  e-fceeding  greatness 
of  his  power,  it  is  vastly  great,  as  it  co-operates  with  na- 
ture, as  It  works  with  nature.  And  how  vastly  great  dolh 
It  appear  as  it  counterworks  nature  in  several  respects, 
and  at  his  pleasure  whose  power  it  is.  It  was  great  pow- 
er that  could  make  such  a  thing  as  fire  to  burn,  to  seize 
and  prey  upon  other  matter,  and  devour  and  consume  it. 
But  how  much  greater  power  doth  it  require  to  make  fire 
not  to  burn,  to  bind  up  the  natural  tendency  of  it.  as  in  the 
instance  of  the  three  children!  It  was  a  great'power  to 
make  that  great  element  of  water  to  flow  along  every 
where  as  he  hath  assigned  its  receptacles  and  channels ; 
and  greater  again  when  he  pleaseth  to  make  it  not  to  flow, 
to  congeal,  as  it  were,  and  to  stand  up  the  mighty  waves 
on  a  heap.    And  again, 

[5]  If  we  look  a  little  into  another  sort  of  species,  what 
a  weighty  instance  of  this  power  was  it  to  support  the 
manhood  of  Christ  under  those  sufferings  nf  his,  which  he, 
as  to  satisfaction  for  the  sins  of  men,  and  in  which  capacity 
only  he  was  capable  of  sufl"ering;  to  wit,  as  he  was  maii 
for  he  could  not  suffer  as  he  was  God  That  that  man 
should  be  able  to  bear  the  weight  and  load  of  all  thatguill 
which  he  undertook  to  expiate  by  his  blood,  which  blood 
was  necessary  to  expiate  it,  and  to  lay  a  foundation  for  the 
preaching  of  the  Gospel,  which  saith.  "  whosoever  believ- 
eth  in  himshall  not  perish,  but  have  everlasting  life:"  ihat 
he  did  not  sink  under  that  weight  and  load  of  guilt  and 
under  the  power  of  divine  wrath,  when  all  our  iniquities 
did  meet  on  him  :  that  he,  one  sinde  man,  should  be  sus- 
tained and  borne  up,  when  so  vast^a  load  and  weight  of 
guilt  lay  upon  him:  here  was  the  power  of  the  Godhead 
sustaining  that  one  man.  It  was  because  he  was  Immanu- 
el  "  God  with  us,"  God  in  our  nature.  That  that  nature 
did  not  lail,  did  not  sink  under  that  mighty  load  ;  Ihat  ihat 
man  should  sland  as  the  fellow  of  God,  when  the  sword 
was  drawn  to  strike  that  man  his  fellow;  that  he  should 
stand  against  him  and  not  be  destroyed,  and  not  be  over- 
come, is  a  great  power.     And  again,  hereupon, 

[6.]  What  an  instance  uf  the  divine  power  was  the  re- 
surrection of  that  man  ?  Smitten  he  was,  and  smitten 
down  unto  death,  into  the  grave.  And  vet  out  from  thence 
he  springs  up  anew,  by  a  divine  power,"  and  was  declared 
to  be  the  Son  of  God,  with  power,  by  the  Spirit  of  holine.ss 
by  which  he  w.as  raised  f'om  the  dead."  It  was  an  ex- 
ceeding greatness  of  power,  as  you  read,  Ephes.  i.  19. 
which  he  wrought  in  him,  or  exerted,  or  put  forth  in  him 
when  he  raised  him  from  the  dead.     And  again,  ' 

[7.]  What  an  instance  is  it  of  the  power  of  God,  when 
he  changes  the  heart  of  a  sinner,  when  he  reneweth  and 
reduceth  a  lapsed,  fallen,  apostate,  degenerate  creature  ■ 
that  is,  especially  when  he  changeth  his  will,  the  primary' 
main  seat  of  that  mighty  change.  "  Thy  people  shall  be 
a  willing  people  in  the  day  of  thy  power."  Here  is  the 
perfection  of  divine  power  to  be  seen  in  this  :  for  most  plain 
It  IS,  as  I  said  before  about  creation,  that  if  all  the  power 
of  all  this  world  were  combined  together  for  this  one  effect 
to  alter  the  will  of  one  single  inan,  it  could  never  be  done' 
you  know  how  to  crush,  how  to  tear  him  into  a  thousanii 


1113 

pieces,  but  no  man  knows  which  way  to  change  the  will 
of  a  man,  not  in  any  instance  whatsoever,  unless  God 
change  it  himself.  In  instances  of  common  concernment 
nobody  hath  power  over  another  man's  will ;  all  the  power 
of  all  this  earth  is  not  able  lo  change  my  will  if  I  have  set 
It  this  way  or  that.  But  his  people  shall  be  a  willing  peo- 
ple in  the  day  of  his  power :  your  heavenly  Father  is  per- 
fect, perfect  in  power,  in  that  he  knows,  without  doing 
violence  to  his  creature,  without  offering  any  thing  that 
shall  be  unsuitable  or  repugnant  toils  nature,  to  change 
its  will.  He  knows  how  to  govern  his  creatures  accord- 
ing to  their  natures:  though  he  knows  how  to  rule  and 
govern  them,  yea,  lo  overrule  them,  contrary  to  their  na- 
ture M-hen  he  will,  yet  he  chooses  to  govern  his  rational, 
intelligent  creatures  according  to  their  nature,  and  so 
agreeably  changes  the  hearts  of  men,  according  to  that 
natural  way  wherein  the  human  faculties  are  wont  to 
work ;  a  thing  that  all  the  powers  of  the  whole  world 
could  never  do  besides.     And  again, 

[8.J  What  an  instance  is  it  of  his  power  to  uphold  the 
life  of  a  regenerate  .soul,  during  its  course  through  this 
world  !  A  great  instance  this  is,  that  iheir  heavenly  Father 
is  perfect  in  power.     For  most  certain  it  is,  as  soon  as  any 
one  production  of  this  kind  appears,  if  there  be  a  child 
born,  a  son  of  God  born  from  above,  all  the  powers  of  hell 
and  darkness  are  presently  at  work,  if  it  might  be,  to  de- 
stroy this  new,  this  divine  production.     But  it  is  enabled 
to  overcome.     "  He  that  is  born  of  God  keepeth  himself, 
that  the  evil  one  toucheth  him  not ;"  and  "  he  that  is  bom 
of  God  overcometh  the  world."    This  is  by  a  divine  pow- 
er annexing  it.self  to,  and  working  in,  and  with,  this  new 
creature.    The  apostle  speaking  o{  one  weak  in  the  faith, 
(Rom.  xiv.  1.)  weary  in  the  faith,  as  the  original  signifies, 
shows  that  such  a  one  might  be  received,  but  not  to  doubt- 
ful di.spulalions:  for  God  (.sailh  he)  is  able  to  make  him 
sland.     This  poor  weakling,  one  that  is  weak  in  the  faith, 
receive  him,  (saith  he,)  for  God  (as  despicable  a  thing  as 
he  appears)  is  able  to  make  him  stand.     Every  new-born 
child  is  weak,  and  we  must  conceive  so  concerning  every 
regenerate  soul :  he  is  at  first  weak,  and  they  are  always 
too  weak,  (God   knows,)  as  long  as  they  remain  here  in 
this  world.  They  have  distempers,  weakening  distempers, 
always  about  them.  But  concerning  such  a  weakling,  that 
it  should  be  said,  "  God  is  able  to  make  him  stand,"  makes 
it  lo  be  an  instance  of  a  divine  enabling  power  that  ever 
he  should  be  made  to  sland.  And  it  is  the  like  case  where 
such  are  spoken  of  under  the  notion  of  bruised  reeds,  to 
make  a  bruised  reed  sland  against  all  the  shocks  of  hell, 
when  all  the  infernal  powers  are  engaged  to  overthrow  it: 
God  shows  that  he  is  able  to  make  "it  stand.     And  thus  it 
is  with  such  a  poor  creature  all  the  lime  of  his  abode  upon 
earth,  hell  is  engaged  in  a  continual  ccmflict  against  his 
precious  life,  and  purposely  and  with  a  design  m  destroy 
that.     But  God  is  able  to  make  il  stand,  it  lives  as  a  spark 
amidst  the  raging  ocean,  and  is  never  extinct  but  always 
lives.    What  an  instance  of  the  Divine  power  is   this' 
And  again, 

[9.]  Restraining  the  wrath  of  man  combined  with  the 
power  of  hell  against  his  church  in  this  world.  He  hath 
built  this  church  upon  a  Rock,  and  the  gales  of  hell  can- 
not prevail  against  it.  The  design  hath  been  alwaj-s  driven 
and  the  attempt  continually  renewed  from  age  to  age. 
One  age  hath  been  industriously  at  it  lo  root  religion  out 
of  the  world,  to  extinguish  the  divine  seed,  but  they  could 
make  nothing  of  it :  another  age  rises  up  after  them, 
"  Come,(saythey,)let  us  handle  the  matter  far  more  wisely, 
and  take  better  methods,  and  carry  it  more  secretly,  that  we 
may  do  our  business  more  .securely,  and  see  what  we  can 
do  to  extinguish  and  root  out  religion  :"  and  .so  the  age 
after  that,  and  then  the  next  ader  fhat,  and  so  from  age  to 
age  until  this  age,  and  yet  the  thing  is  not  done:  yet  this 
church  remains,  and  is  still  in  being,  and  is  yet  propagating 
ii.self.  This  is  owing  lo  the  perfection  of  divine  power. 
Their  Father  which  is  in  heaven  is  perfect,  perfect  in  this 
power  of  his,  by  which  he  conquers  all  the  powers  which 
are  engaged  against  his  poor  church  in  this  world,  he  tri- 
umphs over  the  feeble  and  impotent  attempts  of  men  and 
devils.  "He  that  sits  in  the  heavens  laughs,  the  Most 
Highha.s  them  in  derision."  The  wrath  of  man  shall  praise 
hiin,  and  ihe  remainder  thereof  will  he  restrain, P.sa.  Ixxvi. 


1U4 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


10.    The  wrath  of  man  he  turns  to  his  praise ;  he  makes  l  all  power.    But  now  supposing  without  the  creation,  apart 


matter  of  praise  and  triumph  to  himself  that  the  wrath  of 
man  goes  forth  ■,  pleafiug  himself  with  this,  "  How  shall 
these  wretched  creatures  see  themselves  foiled  and  baffled 
within  a  little  while !"  He  raiseth  trophies  and  triumphs 
to  the  greatness  of  his  power,  from  all  the  wrath  of  man 
that  goes  forth.  And  that  which  shall  not  belong  to  his 
praise,  all  that  he  will  restrain.  He  can  let  it  go  forth  as 
he  pleaseth,  and  restrain  the  remainder  thereof  as  he  pleas- 
eth.  What  he  lets  go  forth,  creates  to  himself  a  name 
upon  its  going  forth,  and  he  snppresseth  the  rest.  And 
though  I  might  thus  multiply  instances,  I  shall  add  but 
this  one  more  :  and  that  is, 

[10.]  The  power  he  shows  in  forbearing  and  sparing  a 
sinful  world,  and  (upon  his  own  prescribed  terms)  here 
and  there,  as  he  pleaseth,  pardoning  and  forgiving  parti- 
cular sinners.  This  is  a  power  which  in  some  respects 
surmounts  all  the  rest,  or  an  instance  of  power  that  sur- 
passeth  all  other  instances.  In  other  instances,  his  power 
shows  itself  in  mastering  of  a  creature,  or  outdoing  all 
created  power,  but  herein  heuseth  a  certain  sort  of  power 
over  himself,  restraining  his  own  great  wrath,  omnipotent 
wrath,  that  it  break  not  forth  to  consume  a  world,  and  turn 
it  into  flames,  as  it  righteously  might  have  done  many  ages 
ago.  "Let  the  power  of  my  Lord  be  great  according  as 
thou  hast  said.  The  Lord  is  gracious  and  merciful,  and 
of  great  forbearance,  forgiving  iniquities,  transgression, 
and  sin."  Let  the  power  of  my  Lord  be  great.  O !  how 
great  is  his  power  over  this  world !  But  how  much  great- 
er is  his  power  over  himself,  when  he  withholds  his  anger, 
and  lets  not  his  fury  go  forth  to  consume  and  make  an 
end  of  sinners,  as  he  easily  could  in  a  moment.     But, 

(2.)  I  shall  in  the  next  place,  after  these  instances,  give 
you  some  properties  of  this  divine  power.     It  is, 

[1]  Original,  as  must  be  said  of  all  divine  attributes. 
All  other  power  is  derived,  secondary,  borrowed,  partici- 
pated from  another  ;  but  the  divine  power  God  is  be- 
holden to  none  for;  it  is  self-sprung,  self-original.  "This 
have  I  heard,"  saith  the  Psalmist,  "once  and  again,  that 
power  belongelh  unto  God."  It  is  in  him,  as  in  its  native 
subject.  His  is  the  first  power,  the  very  beginning  of 
power.  It  is  in  him  as  in  the  root  and  fountain :  and  so 
he  is  of  himself,  the  mighty  One.  "  If  we  speak  of 
strength,  he  is  strong,"  Job  ix.  19.  As  if  it  had  been  said. 
All  other  strength  is  not  worth  the  speaking  of  If  we 
"  speak  of  strength,  meaning  a  strength  fit  lo  be  spoken  of, 
or  mentioned  under  that  name,  that  is  divine  .strength. 
The  divine  is  self-originate,  it  is  in  him  as  in  its  first  ori- 
ginal.    And  again, 

['3]  It  is  irresistible,  or  invincible,  not  to  be  resisted  if 
he  pleaseth,  and  not  to  be  overcome  however.  He  will 
work  and  none  shall  let  it.  His  work  shall  go  on,  of 
whatsoever  kind  it  be;  if  he  have  designed  it  once,  re- 
solved it  once,  it  shall  be  done  through  all,  whatsoever  op- 
position. Saith  that  man  of  God,  Moses,  that  great  man, 
(Deut.  xx.xii.  3.  designing  there  to  give  an  account  ofGod,) 
"Because  I  will  publish  the  name  of  the  Lord,  a.^cribe  ye 
greatness  unto  our  God:  He  is  the  rock,  his  work  is  per- 
fect." It  is  spoken  concerning  him  and  his  work  as  a 
stated,  settled  character,  that  whaisoever  work  he  resolves 
upon,  he  will  make  thorough  work  of  it ;  and  so  his  work 
shall  bear  the  heavenly  image  upon  it.  Your  heavenly 
Father  is  perfect,  and  his  work  is  perfect,  carried  on  irre- 
sistibly, whatsoever  it  is  upon  which  he  sets  his  great 
heart,  against  all  opposition.     And  again, 

[3.]  It  is  a  self-moderating  power ;  a  power  that  can 
moderate  itself  Indeed,  the  power  of  all  inlelligent  beings 
is  more  or  less  so.  It  belongs  only  to  brute  agents  to  act, 
ad  uUimvm.  Intelligent  ones  can  govern  their  own  power. 
But  such  is  the  divine  power  in  perfection,  a  .self-govern- 
ing power,  that  doth  not  go  forth  ad  ullivimii.  He  can 
temper  it  as  he  pleaseth,  and  there  is  a  most  observable  in- 
dication of  the  peculiar  excellency  of  his  power  in  this 
respect  continually,  though  men  observe  it  not,  though  men 
take  no  notice  of  it,  that  it  is  self-moderating  ;  as  was  said 
before,  there  could  be  no  such  thing  as  motion  any  where 
throughout  this  great  creation  of  God,  but  through  a  mo- 
tive power  from  him,  even  his  own  motive  power,  he  being 
Ihc  first  mover  ;  no  hand  turns,  no  creature  moves,  but  by 
a  participation  of  a  power  from  him,  the  great  Fountain  of 


from  the  creation,  so  vast  a  power  (asthe  divine  appears  to 
be)  to  go  forth,  without  moderation,  without  restraint,  if 
once  there  were  such  a  consistent  thing,  and  this  world,  by 
any  means  formed  and  connected  together,  I  say  by  any 
means  formed  and  connected  together,  that  divine  power, 
not  .self  moderated  power,must  needs  shatter  this  con.sistent 
world  all  in  pieces  in  a  moment.  If  that  power  were  not 
self-moderated,  so  that  things  are  guided  and  moved  in  a 
steady,  orderly  course,  it  must  be  so.  How  easily  doth  a 
great  wind  throw  down  a  house  !  Then  so  vast  a  power  go- 
ing forth  from  the  Creator  of  this  world,  supposingit  com- 
pacted, congested,  brought  to  a  consistent  thing  already, 
must  needs  shalter  it  all  in  pieces  if  that  power  were  not 
self-moderated  that  goes  forth  upon  it.     And  again, 

[4.]  An  infinite  power;  that  is  a  further  property  of  it. 
How  often  is  the  greatGod,ourGod, our  heavenly  Father, 
celebrated  as  the  Almighty.  "  I  know  that  thou  canst 
do  all  things,"  saith  humbled,  convinced  Job,  when  God 
puzzled  him  with  so  often  repeated,  "Canst  thou"?  canst 
thou  do  thisi  and  canst  thou  do  that  thou  seest  done'?  and 
where  wast  thou  when  I  did  so  and  so  1  when  I  laid  the 
foundations  of  the  earth  1  where  wast  thou  when  the  morn- 
ing stars  sang  together  1  who  ever  thought  of  thee  in  that 
ageT'  When  God  had  thus  argued  with  him  and  brought 
him  down  to  the  dust,  (chap,  xlii.)  he  saith,  "  I  know  thou 
canst  do  all  things  and  that  no  thought  can  be  withheld 
from  thee."  That  is,  "  Whatsoever  thou  thinkest  to  do, 
nothing  can  wilhhokl  thy  thought  from  proceeding  to  ex- 
ecution, from  coming  into  fact,  if  thou  wilt  do  it.  Thou 
hast  an  unbounded  power  without  limits."  But  this  must 
be  duly  understood.     It  is  to  be  noted  here. 

First,  Concerning  the  infiniieness  of  the  divine  power, 
its  omnipolency,  its  almightiness,  that  it  can  never  exem- 
plify itself  by  an  infinite  effect.  As  it  doth  not  follow,  be- 
cause divine  power  is  infinite  therefore  the  world  created 
by  that  power  is  or  could  be  infinite  ;  or,  that  it  was  pos- 
sible for  God  lo  make  an  infinite  one;  you  would  think 
that  strange  perhaps.  Cannot  an  infinite  power  produce 
an  infinite  effect  1  Can  it  produce  an  effect  contrary  to  it- 
self! No,  but  yet  the  other  is  impossible;  and  the  reason 
is  so  plain,  that  I  think  when  you  consider  it,  every  one 
will  understand  it.  That  is,  if  you  should  suppose  the  in- 
finite power  of  God  to  have  made  an  infinite  eifect,  this  in- 
finite effect  can  be  made  no  better,  no  greater  than  it  is;  for 
nothing  can  be  added  to  what  is  infinite  ;  and  if  so,  then 
that  infinite  power  could  do  nolhing  more.  So  that  it  is  a 
contradiction  for  an  infinite  cause  to  produce  an  infinite 
effect,  for  an  infinite  cause  would  be  exhausted  by  produc- 
ing an  infinite  effect ;  but  an  infinite  cause  can  never  be 
exhausted,  therefore  an  infinite  efl^ect  can  never  be  pro- 
duced by  it.  That  is,  it  can  never  be  said  concerning  an 
infinite  cause,  that  it  can  do  no  more.  But  if  it  should 
have  produced  an  infiniie  effect  it  could  do  no  more,  for 
nolhing  can  be  added  to  what  is  infinite.     And, 

Secondly,  This  is  lobe  further  noted,  that  this  infinite 
power,  omnipotence,  almightiness,  it  cannot  do  impossible 
things,  neither  things  na'.urally  impossible,  nor  things  mo- 
rally impossible. 

i.  Not  things  naturally  impossible.  It  can  give  being  to 
nothing  that  carries  self-repugnance  in  it,  that  should  im- 
ply a  contradiction  if  such  a  thing  should  be.  Whatso- 
ever implies  a  contradiction  is  no  object  of  omnipolency. 
As  for  instance,  to  make  that  not  lo  be  ;  that  is,  while  it  is 
to  make  a  thing  to  be  and  not  to  be  at  the  same  time  ;  or 
to  make  a  thing  that  hath  been  not  to  have  been.  This  im- 
plies a  coniradiciion,  Ihis  is  naturally  impossible,  and  so, 
by  consequence,  is  not  an  object  of  almightiness.     And, 

ii.  Any  thing  that  carries  in  it  a,  moral  impo.ssibility  is 
no  object  of  divine  power.  To  do  an  unjust  thing,  to  lie, 
is  impossible  with  God,  impossible  lo  his  nature  ;  and 
therefore,  when  we  speak  of  the  infiniieness  of  divine 
power,  the  perfection,  the  absolute  perfection  of  it,  we  are 
to  consider  this  as  it  is  conjoined  with  other  divine  perfec- 
tions, and  so  we  are  not  to  measure  our  notion  or  concep- 
tion of  the  divine  power  by  what  it,  abstractedly  considered, 
can  do,  but  as  it  is  the  power  of  a  being  in  all  other  re- 
spects absolutely  perfect.  It  is  one  thing  therefore  to 
inquire  and  determine  what  almighty  power,  considered 
apart  by  itself,  can  do,  and  another  thing  to  consider  what 


Lect.  XXI. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1115 


almighty  power  in  conjunction  with  all  other  divine  per- 
fections can  do,  as  it  is  in  conjunction  with  holineS.'i,  jus- 
tice, mercy,  and  wisdom.  And  it  can  never  work  but  as 
it  is  in  conjunction  with  these,  as  it  is  joined  with  all  these 
toffether.  Though  God  be  almighty,  omnipotent,  he  can- 
not do  any  unjust  thing,  an  inept  thing,  a  foolish  thing. 
This  were  impotency,  not  omnipotency.  It  would  speak 
him  impotent,  not  omnipotent :  it  were  an  imperfection  of 
power,  not  a  perfection  of  it.  We  must  consider  him  as 
perfect  in  power,  and  it  would  be  an  imperfection  of 
power  to  suppose  him  enabled  to  do  any  thing  that  were 
unfit  to  be  done.     And  then, 

[5.1  In  the  la.st  place,  his  is  eternal  power.  His  eternal 
power  and  Godhead  go  together,  "  Trust  in  the  Lord  for 
ever,  for  in  the  Lord  Jehovah  is  everl.isting  strength."  A 
perpeltial,  never-failing  spring  he  is  in  this,  as  he  is  in  all 
the  attributes  and  excellencies  of  his  being:  "I  am  that  I 
Am.  What  I  am,  I  am  without  variableness,  or  without 
shadow  of  turning."  That  continual  e.'cpense  of  power 
that  hath  been  ever  since  the  creation  first  arose  out  of 
nothing,  hath  not  made  that  power  suffer  any  diminution, 
nor  can  it  suffer  any.  He  is  still  the  same,  without  vari- 
ableness, without  mutation,  without  so  much  as  the  shadow 
of  a  turn,  of  a  decay,  of  any  failure. 

Let  us  make  some  Use  of  this. 

1.  Labour  deeply  to  apprehend  this  perfection  of  the 
Divine  Being  :  fi.x  the  apprehension  of  it :  let  all  our  hearts 
say  within  us,  "  Lord,  we  subscribe,  we  agree,  we  yield  to 
the  light  and  evidence  of  divine  truth  concerning  thy  Di- 
vine power."  It  is  a  lamentable  case  that  the  clearest 
notion  of  divine  truth  should  be  with  us,  as  if  we  held  the 
quite  contrary,  so  as  that  with  reference  to  effects,  and 
impressions  upon  our  spirits,  it  were  all  one  to  us,  to  be- 
lieve that  God  were  omnipotent,  and  had  all  power,  infi- 
nite power,  and  to  believe  he  had  no  power.  It  is  a  re- 
proach to  us,  that  our  notions  of  trutli,  when  they  are 
never  so  plain,  are  so  insignificant,  so  void  of  effect,  and 
of  their  proper  correspondent  impression  upon  us. 

2.  Take  heed  of  admitting  disputations  against  the  di- 
vine power.  Let  the  foundation  be  once  firmly  laid  with 
you,  that  power  belongs  to  him  in  its  highest  perfection; 
and  then  admit  no  disputations  against  it.  AVe  are  too 
prone  to  do  so,  to  misimpute  things,  to  impute  things 
wrong  that  we  take  notice  of,  and  that  come  under  our 
observation,  and  make  that  a  cause  which  is  not  a  cau.se; 
we  think  that  things  do  go  in  this  world  many  times 
very  irregularly,  and  so  as  we  wish  they  might  not,  or  they 
did  not  do,  and  secret  atheism  unobservedly  slides  in  and 
insinuates  itself  "If  there  be  a  perfect  One,  perfect  in 
power  as  he  is  in  all  his  other  attributes,  why  are  things 
thus  1  why  do  they  go  thus  1  why  is  not  what  is  amiss 
redressed,  and  presently  redressed  1"  But,  as  was  said 
before,  we  are  not  to  judge  of  what  the  Divine  power  can 
do,  but  to  consider  it  in  conjunction  with  other  attributes  : 
consider  it  in  conjunction  with  perfect  wisdom,  as  we  shall 
have  occasion  afterwards  to  speak;  consider  it  in  conjunc- 
tion with  perfect  liberty  and  absolute  sovereignty.  If  we 
did  consider  things  thus,  "  We  are  not  to  imagine  that  the 
Divine  power  is  to  be  exerted  according  to  our  will,  but 
according  to  his  will,"  dispute  would  cease,  the  matter 
would  drop;  we  should  presently  say,  "  I  yield  the  cause, 
he  knows  better  how  to  use  his  own  power  than  I  can 
direct  him."  "  Who  hath  directed  the  Spirit  of  the  Lord, 
and  who,  being  his  coun.sellor,  hath  instructed  him  V 
And, 

3.  That  it  may  be  so,  let  us  labour  to  get  our  spirits 
into  an  adoring  frame  and  disposition  towards  him  under 
this  notion,  as  our  heavenly  Father,  who  is  perfect  in 
power,  as  the  perfection  of  power  is  in  him.  Let  him  be 
always  great  and  admirable  in  our  eyes  under  that  notion, 
and  so  consider.     And  further, 

4.  Let  us  glory  in  him  upon  that  account:  let  our  hearts 
exult  in  the  thoughts  that  our  heavenly  Father  is  perfect 
in  this  respect.  Walk  accordingly  in  his  name,  glory  in  it, 
make  your  boast  of  him  all  the  ilay  long.  This  hath  been 
the  temper  and  genius  that  hath  governed  among  a  people 
related  to  him  heretofore.  "  Our  God  is  in  heaven,  and  he 
hath  done  whatsoever  pleased  him."  When  all  people  are 
wont  to  walk  each  one  in  the  name  of  his  god,  why  should 

»  Preached  October  9th,  1C91, 


not  we  walk  in  the  name  of  the  Lord  our  God  1  Their 
gods  that  are  no  gods,  they  please  themselves  with  and 
take  a  kind  of  pride  in  owning  them.  O  how  warrantable 
a  maUer  of  gloriation  have  we,  to  go  with  hearts  lifted  up 
in  the  name  of  our  God  I  Our  God  is  in  the  heavens,  and 
doth  whatsoever  pleaseth  him;  and  can  with  the  greatest 
facility  carry  every  cause  that  he  is  engaged  in.  He  can- 
not fail  finally  to  own  and  right  all  that  are  brought  to 
him,  and  adhere  to  him,  whatsoever  their  present  excuses 
for  awhile  may  be.     Learn  hence  again, 

5.  To  value  an  interest  in  him,  and  covet  it,  and  labour 
to  make  it  sure  and  clear.  Who  can  but  think  it  the  most 
desirable  thing  in  all  the  world,  to  have  him  who  is  so 
infinitely  perfect  in  this,  as  in  all  other  respects,  for  their 
God'?  How  secure  would  it  make  a  man's  heart,  how 
quiet,  and  rationally  quiet,  to  think,  that  power,  all  power, 
is  in  the  hands  of  my  Father !  My  Father  can  do  whatso- 
ever he  will,  he  hath  all  power  in  his  hand.     And  then, 

G.  When  you  have  made  it  your  business  to  .secure  an 
interest  in  him  upon  this  account,  and  under  this  notion, 
then  trust  in  him  under  the  same  notion.  Exercise  a  daily, 
vital  trust  upon  him.  "  Trust  in  the  Lord  for  ever,  for 
with  the  Lord  Jehovah  is  everlasting  strength,"  Isa.  xxvi. 
4.  See  how  things  correspond  there,  "Trust  in  the  Lord:" 
"  Why,"  might  the  soul  say,  "  I  have  need  of  a  God,  and 
a  strong  one  to  trust  in."  In  the  Lord  Jehovah  is  strength ; 
trust  in  him.  "But  I  have  need  of  strength  for  ever,  be- 
ing made  to  live  for  ever."  In  him  is  everlasting  strength; 
so  that  you  have  as  much  reason  to  trust  in  him  to-day  as 
you  had  yesterday,  and  will  have  to-morrow  as  you  had 
to-day :  for  in  the  Lord  Jehovah  is  everla.sting  strength, 
strength  that  will  never  fail;  and  it  is  trust  that  must  keep 
you  from  falling.  "  He  gives  power  to  the  faint,  and  to 
them  that  have  no  might  he  increaseth  strength;"  and 
"they  that  wait  on  the  Lord  shall  renew  their  strength," 
Isa.  xl.  29,  31.     And, 

7.  Lastly,  Dread  to  have  him  for  an  enemy.  O  !  con- 
sider the  fearful  case  of  such  as  are  engaged  in  a  contest 
with  him !  Consider  their  folly,  their  madness,  their  misery, 
and  labour  lo  keep  at  the  remotest  distance  from  their 
state:  fly  from  that  sort  of  men  as  a  dreadful  spectacle; 
you  fly  from  among  them  by  ceasing  to  be  of  them.  That 
is,  by  seeking  rcconcilialion  with  God,  and  an  interest  in 
him,  and  .striking  a  covenant  with  him,  then  you  are  de- 
livered from  being  of  them  ;  but  think  in  the  mean  while 
with  pity  and  compassion,  what  mad  creatures  they  are, 
that  are  engaged  in  a  contest  against  omnipotency.  "  Wo 
to  him  that  strives  with  his  Slaker  !  Let  the  potsherds 
strive  with  the  pol-^herds  of  the  earth."  But  what !  shall 
a  potsherd  of  the  earth  strive  with  all  the  powers  of  hea- 
ven 1  How  unequal  a  match,  how  mad  a  choice  is  this  ! 
And  from  thence  takes  your  measure  of  what  is  like  to 
become  of  all  the  contestations  in  this  world  against  God, 
and  against  his  interest.  We  are  not  prescribe  to  him  con- 
cerning the  times  and  .seasons  and  methods :  but  do  you 
see  a  sort,  a  generation  of  men  set  against  God  and  god- 
liness ■?  it  is  easy  to  judge  the  event ;  you  may  easily 
foresee  the  effects  in  the  power  of  their  productive  cause. 

And  thus  1  have  gone  through  those  attributes  which  we 
call  his  natural  perfections. 


LECTURE  XXL* 

Secondly,  I  shall  now  come  to  speak  of  those  perfections 
of  God  that  are  to  be  considered  under  the  head  of  intel- 
leclual  ones,  and  there  we  have  these  two  to  consider  and 
speak  of,  as  more  eminent  perfections,  the  knowledge  op 
God,  and  his  wisdom.  These  are  great  perfections  of  the 
Divine  Mind,  wherein  we  must  understand  our  heavenly 
Father  to  be  perfect,  as  the  text  styles  him.  I  shall  speak 
to  these  both  together,  they  being  congenerous,  and  of  one 
sort  and  kind,  though  they  are  to  be  conceived  of  by  us 
with  some  distinction.     And, 

1.  For  HIS  KNOWLEDGE  :  our  heavenly  Father  is  per- 
fect in   this  respect ;   or  his  knowledge  is  most  perfect 


1116 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  I 


knowledge,  it  appears  to  be  so,  both  in  respect  of  the  pecu- 
liar nature  of  it,  and  respect  of  its  extent,  with  reference 
to  the  objects  abotit  which  it  is  conversant. 

(1.)  In  respect  to  the  peculiarity  of  its  nature ;  it  is 
knowledge  of  such  a  kind  as  is  appropriate  to  God  only  ; 
that  is,  upon  this  account  principally,  that  it  is  entirely  in- 
tuitive, nor  discursive.  It  is  not  such  a  sort  of  knowledge 
as  that  by  which  we  proceed,  as  we  do  from  the  know- 
ledge of  plainer  and  more  obvious  things  to  the  knowledge 
of  those  that  are  darker  and  more  obscure.  But  his  know- 
ledge of  all  he  knows  is  simultaneous,  that  is,  lie  knows  all 
things  at  once,  all  at  one  view.  We  come  to  know  some 
things  by  the  knowledge  of  others  which  we  foreknew, 
and  so  are  fain  to  lead  on  our  minds  from  step  to  step,  and 
from  point  to  point.  The  case  is  not  so  with  him.  All 
things  are  at  once  naked  and  manifest  to  his  view,  so  as 
thai,  though  he  doth  see  the  connexion  of  things,  and 
knows  them  to  be  connected,  yet  he  doth  not  know  them  or 
any  of  them  because  they  are  so  connected  ;  that  is,  be- 
cause he  knows  such  things,  therefore  knows  such  other 
things  as  are  connected  therewith,  as  it  is  with  us,  while 
we  proceed  by  rotation  from  the  knowledge  of  some  things 
to  the  knowledge  of  more.  His  is  in  this  respect  most  per- 
fect knowledge.     And, 

("2.)  It  is  so  in  respect  of  its  extent,  in  reference  to  the 
objects  known.     And  we  must, 

[1.]  Suppose  the  extent  of  this  knowledge  .so  Vast  as  to 
reach  simply  unto  all  things ;  that  is,  not  only  all  things 
that  do  exist,  but  all  things  that  are  even  possible  to  do  so. 
In  this  respect,  with  reference  to  the  objects  of  divine 
knowledge,  it  is  aptly  wont  to  be  distinguished  into  that 
which  they  call  Simplicis  inlelligentio.  et  jntra  visionis.  It 
is  no  matter  for  opening  to  you  fhose  terms  ;  but  the  thing 
intended  to  be  signified  by  the  one  and  the  other  is  briefly 
this — that  God  doth  not  only  know  all  those  things  that 
shall  certainly  be,  but  all  those  things  that  are  possible  to 
he.  And  so  in  that  respect  the  object  of  his  knowledge  is 
equal  to  his  power.  There  is  nothing  possible  but  what 
he  can  do,  but  what  he  can  effect.  Every  thing  is  possible 
to  him  because  he  can  make  it  to  be.  And  so  vast  as  that 
ambitus,  circle  of  his  omnipotence,  so  vast  also  is  the  object 
of  his  knowledge  or  omniscience;  that  is,  he  knows  what- 
soever he  can  do,  he  knows  the  utmost  extent  of  his  own 
power,  though  he  never  Intends  to  do  actually  all  he  can. 
But  then, 

[■3.]  The  perfection  of  this  knowledge,  in  reference  to  the 
object  of  it,  is  most  especially  conspicuous  in  two  things, 
namely, — that  he  knows  all  futurities,  and — that  he  knows 
all  the  most  sacred  thoughts  and  purposes  of  men,  or  gene- 
rally, of  his  intelligent  creatures. 

First,  That  he  knows  all  contingent  futurities.  It  is 
needful  you  should  understand  me  right  here,  not  only 
hare  futurities,  that  is,  things  that  shall  certainly  come  to 
pass.  There  are  many  men  can  certainly  foretell  many 
future  things ;  that  is,  natural  futurities,  and  such  as  do 
depend  upon  certain  and  settled  causes;  as  when  it  is 
morning,  the  night  will  come,  when  the  sun  is  risen,  that 
it  will  set,  when  the  sea  has  ebbed,  that  it  will  flow,  and 
the  like ;  but  contingent  futurities  mean  quite  another 
thing,  that  is,  such  futurities  as  do  depend  upon  free 
causes,  such  as  do  depend  upon  the  will  and  pleasure  of 
such  creatures  as  have  a  certain  sort  of  liberty  belonging 
to  iheir  nature.  And  thence  comes  that  miracle  of  prophe- 
sying ;  that  God  should  be  able  to  tell  so  distinctly  and 
with  such  certainty,  for  many  ages  yet  to  come,  that  such 
and  such  things  men  will  do.  Nor  are  we  to  think  so  de- 
basingly  of  this  knowledge  of  God,  as  to  suppose  it  depends 
only  upon  this  his  purpose  to  make  a  man  do  whatsoever 
he  knows  he  will  do ;  which  indeed  were  to  debase  it  into 
the  very  dirt,  and  to  make  him  accessary  to  all  the  impu- 
rities and  wickedness  in  the  creation,  by  men  or  devils. 
And  it  is  to  narrow  it  as  much  as  to  debase  it ;  that  is,  to 
suppose  that  he  could  not  know  that  men  would  do  so  and 
so  unless  he  would  make  them  do  the  v<-Ty  things  that  he 
forbids  them,  in  the  very  circum.stances  wherein  he  forbids 
them.  And  this  indeed  were  to  subvert  I  he  whole  entire 
notion  of  divine  forbearance  and  permissive  providence. 
As  when  we  are  told,  (Rom.  iii.  25.)  "  That  God  .set  forth 
his  Son  to  be  a  propitiation  through  faith  in  his  blood,  for 
the  remission  of  sins  that  are  past,  through  the  forbearance 


of  God."  To  suppose  that  sin  should  be  past,  through  the 
forbearance  of  God,  that  is,  that  he  forbearing  men,  they 
sin,  were  a  subverting  the  notion  of  forbearance,  if  he  made 
them  do  (by  a  positive  efi^ective  influence)  all  that  they  do 
in  a  way  of  sin,  though  the  thing  be  never  so  apparently 
evil  in  itself,  most  intrinsically  evil,as  the  very  act  of  hating 
himself  To  suppose  that  he  should  only  so  know  this  or 
that,  that  he  should  be  ignorant  who  should  hate  him  and 
who  should  not,  among  the  children  of  men,  unless  he 
should  make  them  hate  him,  and  determine  to  make  them 
do  so  that  he  might  know  what  they  would  do ;  this  were 
not  only  to  debase,  but  infinitely  to  narrow,  this  knowledge 
of  God.  To  suppose  that  he  cannot  know  but  upon  such 
and  such  terms,  or  in  the  same  way  wherein  the  devil  hath 
some  certain  foreknowledge  of  what  he  intends  to  his 
uttermost  to  make  men  do,  must  infinitely  debase  and 
narrow  his  knowledge.  He  is  not  an  idle  or  unconcerned 
supervisor  of  the  aflairs  of  this  world,  and  doth  not  only 
foreknow  whatsoever  one  will  do,  but  he  knows  too  how 
to  limit  their  actions,  and  how  to  restrain,  and  how  to  con- 
vert and  turn  to  good,  what  they  do  with  the  most  evil  and 
mischievous  intentions  and  designs,  but  upon  this  it  is  that 
he  doth  demonstrate  his  Godhead,  that  he  is  able  to  de- 
clare future  things  long  before  they  come  to  pass,  and  did 
so  ;  that  he  hath  given  such  predictions  of  what  should  be, 
long  before  it  was.  In  many  places  of  the  prophet  Isaiah 
he  doth,  as  it  were,  niagnily  his  own  Deity  in  opposition 
to  the  paganish  g:ods,  by  this,  that  he  hath  declared  ihe 
end  from  the  beginning,  even  what  shall  be  in  all  after- 
times.  As  in  the  41st,  44lh,  and  48lh,  chapters  of  that  pro- 
phecy we  have  many  passages  of  that  import.  And  in 
that  41st  chapter,  verse  22,  23.  he  doth  (as  it  were)  pro- 
voke and  challenge  the  heathen  deities  to  demonstrate 
their  godhead  this  way.  "  Produce  your  cause,"  (saith  he,) 
"  let  them  declare  things  to  come,  that  we  may  know  that 
they  are  gods  ;"  as  if  he  had  said,  "  Let  them  never  talk 
of  being  gods,  or  that  there  is  any  such  thing  as  deity 
belonging  to  s-uch  despicable  idols,  unless  they  can  fore- 
tell things  to  come."  And  this  is  the  true  import  of  that 
great  Scripture,  Rev.  xix.  10.  "  The  testimony  of  Jesus  is 
the  spirit  of  prophecy  ;"  that  is,  that  which  should  demon- 
strate the  truth  of  the  Christian  religion,  or  prove  against 
all  contradiction  that  Jesus  was  the  Christ,  was  the  spirit 
of  prophecy  so  long  before,  that  he  should  come  at  such  a 
time  and  in  such  circumstances  into  the  world  as  eventu- 
ally he  did.     And, 

Secondly,  This  perfection  of  divine  knowledge  is  most 
eminenlly  conspicuous  in  this  too,  his  knowledge  of  the 
hearts  of  men  ;  that  he  knows  the  most  secret  thoughts  and 
purposes  of  men's  hearts,  and  looks  into  them  with  an  eye 
that  injects  fiery  beams.  He  hath  an  eye  as  a  flame  of 
fire,  that  searcheth  hearts  and  tries  reins ;  .so  as  that  when 
there  is  (as  it  were)  a  challenge  given  to  all  this  world, 
"Who  can  know  the  heart  of  man  V  It  "  is  deceitful 
above  all  things  and  desperately  wicked,  who  can  know  it  ■?" 
(Jer.  xvii.  9.)  here  comes  one,  that  answers  the  challenge, 
"  I  Ihe  Lord  search  the  heart  and  try  the  reins."  And  this 
is  one  of  the  great  things  that  both  demonstrates  and  magni- 
fies his  Godhead.  Amos  iv.  13.  "  He  that  formed  the  moun- 
tains and  created  the  wind,  and  that  declares  to  man  what 
is  his  thought,  the  Lord,  the  God  of  hosts  is  his  name." 

I  shall  not  further  insist  on  this,  but  pass  on  to  the 
other  intellectual  perfection,  in  respect  whereof  we  also 
ought  to  conceive  our  heavenly  Father  is  perfect ;  that  is, 

2.  His  WISDOM.  He  is  perfect  in  being  perfectly  wise, 
all-wise  as  well  as  all-knowing.  I  told  you  we  were  to 
speak  of  these  perfections  of  the  Divine  nature,  and  con- 
ceive of  them,  according  to  what  analogy  they  have  to  such 
things  as  go  under  the  same  names  with  us ;  and  so  wisdom 
and  knowledge  are  two  distinct  things.  Many  know  much 
who  are  not  wise:  but  so  we  are  to  conceive  of  the  per- 
fections of  our  heavenly  Father,  that  he  is  not  only  most 
perfectly  knowing,  but  mo,st  perfectly  wise  also.  Wi.sdom, 
you  know,  is  commonly  distinguished  into  speculative  and 
practical  ;  sapience  and  prudence.  Indeed,  the  former 
doth  not  greatly  differ  from  knowledge,  but  somewhat  it 
doth.  It  is  not  needful  for  me  to  stay  to  explain  to  you 
the  distinct  notions  of  intelligence,  sapience  and  science. 
The  first  whereof  is  the  knowledge  of  principles,  the  la.st 
of  conclusions,  and  the  middle  comprehends  both  together. 


Lect.  XXI. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1117 


But  besides  what  hath  been  said  concerning  the  know- 
ledge of  God,  it  will  be  ol'  more  concernment  to  us  to 
consider  his  wisdom,  as  it  corresponds  to  that  which  with 
men  is  called  prudence,  as  the  expression  is  Prov.  viii.  12. 
for  both  are  most  conjunct  with  them.  "  I  wisdom  dwell 
with  prudence."  And  so  this  wisdom  lies  in  always  pro- 
posing to  himself  the  best  and  most  valuable  eni ;  and 
choosing  the  aptest  and  most  suitable  measures  and  means 
for  computing  it.  According  as  any  one  doth  more  per- 
fectly both  these,  he  ought  to  be  accounted  more  perfectly 
wise.  Now  his  end  is  known  to  every  one  that  knows  any 
thing  of  God,  he  cannot  but  be  his  own  end.  As  he  is  the 
Author  .so  he  must  be  the  End  of  all  things  for  himself 
He  hath  made  all  things  for  himself,  by  the  clearest  and 
most  indisputable  right.  There  could  never  have  been  any 
thing  but  by  liim,  and  it  is  not  to  be  supposed  that  he 
should  make  a  creature  to  be  his  own  end.  It  would  not 
consist  with  the  wisdom  of  a  God,  that  he  should  do  so : 
it  were  indeed  to  make  a  creature  to  be  a  god  to  itself,  or 
that  he  should  upon  such  terms  make  a  creature  to  nngod 
himself  And  whereas,  the  just  display  of  his  own  glory 
is  the  means  to  his  end,  his  doing  that,  is  most  conspicuous 
in  such  things  as  these,  to  wit,  in  the  creation  of  the  world, 
in  his  providential  government  of  his  creatures,  in  the 
mighty  work  of  redemption,  wherein  he  hath  abounded  in 
all  wisdom  and  prudence;  and  in  the  conduct  of  his  re- 
deemed through  all  the  difficulties  of  time  to  their  eternal 
state. 

These  are  the  means ;  or  his  actual  displaying  or  dif- 
fusing of  the  beams  of  his  glory  in  all  these  ways,  is  that 
by  which  he  doth  effect  his  own  glory,  make  it  to  shine,  as 
that  he  is  thereupon  the  most  worthy  and  becoming  Object 
unto  all  eternity,  of  all  the  adoration  and  praise  of  his  in- 
telligent creatures ;  the  most  worthy  and  deserving  Object, 
whatsoever  is  done,  or  not  done  by  any  of  them.  My 
limits  will  not  allow  me  to  insist,  at  least  not  largely,  on 
these  things. 

(1.)  The  creation  of  the  world.  What  a  di.splay  of  wis- 
dom was  there  in  that !  If  we  take  but  the  two  great  and 
comprehensive  parts  of  it,  heaven  and  earth,  "  He  hath 
established  the  earth  by  his  wisdom,  and  stretched  out  the 
heavens  by  his  under.standing,"  or  discretion,  Jer.  x.  1'2. 
And  if  you  should  look  into  the  one  or  the  other  of  these 
more  comprehensive  parts,  it  would  not  be  conviction 
only,  but  transport  and  admiration,  that  we  ought  to  be  put 
into  every  hour,  or  as  often  as  we  make  any  such  reflec- 
tion. But  I  must  not  go  into  particulars,  as  1  might.  And 
then, 

(2.)  For  the  providence  by  which  he  governs  this  created 
world,  and  all  the  variety  cif  creatures  in  it,  so  as  that  all 
things  in  their  own  particular  places  and  stations  do  most 
directly  subserve  the  purposes  for  which  they  were  visibly 
made  ;  they  are  sustained  that  they  may  do  so ;  they  are 
guided,  and  governed,  and  ordered  in  all  their  natural  tend- 
encies and  motions,  that  they  may  do  so.     And, 

(3.)  For  what  wonderful  work  of  redemption,  the  apostle 
gives  us  this  note  about  it,  that  he  hath  therein  abounded 
in  all  wisdom  and  prudence,  Ephes.  i.  7,  S.  Herein  did 
the  perfection  of  wisdom  and  prudence  shine  forth,  to  re- 
concile the  mighty,  amazing  difficulties,  and  seeming  con- 
trarieties, real  contrarieties  indeed,  if  he  had  not  some  way 
intervened  to  order  the  course  of  things,  such  as  the  con- 
flict between  justice  and  mercy ;  that  the  one  must  be 
satisfied  in  such  a  way  as  the  other  might  be  gratified ; 
which  could  never  have  had  its  pleasing,  grateful  exercise 
without  being  reconciled  to  the  former.  And  that  this 
should  be  brought  about  by  such  an  expedient,  that  there 
should  be  no  complaint  on  the  one  hand  nor  on  the  other, 
herein  hath  the  wisdom  of  a  crucified  Redeemer,  that  is, 
whereof  the  crucified  Redeemer  or  Saviour  was  the  effect- 
ed Object,  triumphed  over  all  the  imaginations  of  men, 
and  all  the  contrivances,  even  of  devils  and  hell  itself;  for 
they  undoubtedly  were  so  secure  upon  no  account  as  this, 
that  they  saw  our  Lord  die.  Satan  filled  the  heart  of  Ju- 
das to  bring  it  about  that  he  might  die ;  animated  the  whole 
design  :  this  was  the  devil's  contrivance,  "  If  he  that  is 
turning  the  world  upside  down,  doing  such  wonders  every 
where,  all  men  running  after  him,  be  but  dead,  if  we  can 
bring  him  to  his  end,  we  shall  certainlv  make  an  end  of 
his  religion,  we  shall  certainly  make  an  end  of  his  design." 


But  even  by  that  death  of  his,  by  which  the  devil  contrived 
the  last  defeat,  the  complete  destruction  of  the  whole  de- 
sign of  his  coming  into  the  world,  even  by  that  very  means 
it  is  brought  about  so  as  to  till  hell  with  horror,  and  heaven 
and  earth  with  wonder.     And  then, 

(4.)  The  conduct  of  the  redeemed  through  this  world, 
notwithstanding  all  the  obstacles,  discouragements,  and 
difficulties  that  lie  in  their  way,  what  a  display,  a  glorious 
display  of  the  Divine  wisdom  is  there  in  this  I  I  shall  not 
speak  to  particulars  distinctly,  but  only  give  some  general 
account.     As, 

[1.]  That  it  hath  never  yet  made  any  wrong  step;  that 
amidst  all  these  wonderful  varieties  of  actings  and  dispen- 
sations wherein  it  hath  been  engaged  ever  since  there  was 
a  creation,  there  should  never  be  any  one  wrong  step  made, 
nothing  amiss  done,  nothing  ever  done  out  of  time,  or 
otherwise  than  it  should.     And, 

[2.]  That  it  is  never  at  a  stand,  never  puzzVd,  hath  al- 
ways its  way  open  to  it,  every  thing  forelaid  :  '  Known  to 
God  are  all  his  works  from  the  beginning,"  as  that  sage 
.speech  is  of  the  apostle  James,  at  the  famous  council  of 
Jerusalem,  Acts  xv.  He  can  never  meet  with  a  difficulty 
that  can  put  him  to  a  stand  ;  for  his  way  is  always  plain 
and  open  before  him.    And, 

[3.]  That  he  never  loses  his  design,  never  raisseth  any 
end  that  he  proposes  to  himself:  The  coun.sel  of  the  Lord 
always  stands,  and  the  thoughts  of  his  heart  take  place 
through  all  generations,  P.salm  xxxiii.  11.     And, 

[4.]  That  he  doth  .so  frequently  disappoint  and  bring  to 
nothing  the  designs  of  the  wisest  and  most  contriving  men, 
turns  their  wiles  upon  their  own  heads,  "  takes  the  wise  in 
their  own  craftiness,"  drives  their  way  headlong,  precipi- 
tates their  counsels  into  confusion  and  abortion :  as  the 
expressions  are  in  that  5th  Job,  12,  13.  and  in  the  33rd 
Psalm,  9,  10.  And  many  more  we  have  in  Scripture,  of 
the  like  import.    And  then, 

[5.]  That  he  frequently  surpriseih  the  most  apprehensive 
and  sagacious  among  men ;  doth  things  that  it  was  never 
thought  he  would  do ;  wondrous  things,  terrible  things  that 
we  looked  not  for,  Isaiah  Ixiv.  3.  Sometimes  they  are 
fearful  surprises  that  he  brings  upon  men,  and  sometimes 
grateful  ones.  Indeed,  the  same  dispensation  may  be  at 
the  same  time  most  terrible  and  most  grateful,  most  terri- 
ble to  one  sort  and  most  grateful  to  another,  as  they  must 
be  understood  to  be  that  are  mentioned  in  Isaiah  Ixiv.  3. 
"  Terrible  things  that  we  looked  not  for,  the  mountains 
flowed  down  at  thy  presence."  That  is,  the  most  moun- 
tainous oppositions,  the  loftiest  and  most  aspiring  spirits 
brought  down  and  made  to  stoop,  and  all  their  pride  laid 
in  the  dust :  so  it  hath  often  been  beyond  all  expectation, 
he  still  showing  his  ways  to  be  as  much  above  our  ways, 
and  his  thoughts  above  our  thoughts,  as  the  heaven  is  high 
above  the  earth,  and  as  the  east  is  far  removed  from  the 
west.  So  it  hath  been  when  he  hath  gone  beyond  any  fear 
or  foresight  of  his  enemies,  and  above  all  the  hopes  and 
desires  and  prayers  of  his  people,  done  beyond  what  they 
could  ask  or  think.  What  wonderful  conspicuous  beam- 
ings forth  of  the  divine  wisdom  have  there  been  in  such 
ways  as  these  I 

I  shall  not  discourse  to  you  further  doctrinally  concern- 
ing these  things.  Something  I  would  say  by  way  of  Use, 
before  I  pass  from  them.  Thus  our  heavenly  Father  is 
perfect.  Why  these  are  very  clear  notices  of  God,  which 
we  soon  hear;  we  have  heard  them  now  within  the  com- 
pass of  a  little  time  ;  and  we  as  soon  assent  to  them  as  we 
hear  them.  But  pray  let  us  look  into  ourselves  and  con- 
sider, what  impression  have  they  hitherto  made  upon  our 
hearts'?  Have  our  hearts  been  all  this  while  leaping  and 
springing  within  us,  and  saying,  "  This  God  is  our  God; 
our  heavenly  Father  is  thus  perfect  ?"  Hath  that  been  the 
lively  sense  of  our  souls  within  us  all  this  while'?  And 
consider,  these  notices  of  God  are  not  new  to  us.  Did 
we  never  hear  before  that  the  living  and  true  God  is  all- 
knowing  and  all-wise  t  When  were  we  without  these  ap- 
prehensions? Such  a  conception  of  God  as  this  we  have 
had  ever  since  we  had  the  use  of  our  understanding,  and 
heard  or  knew  any  thing  of  God  at  all.  But  pray  consider, 
What  suitable,  permanent,  and  abiding  impression  have  we 
home  about  the  world  with  us  hitherto'?  and  what  is  he  so 
far  manifested  and  made  UTiown  to  us  for  ?     Is  it  not  that 


1118  THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD.  Part  I. 

our  spirits  might  be  formed  by  the  discoverj',  and  our  I  about  with  us  through  this  world,  often  looking  up  to  him, 
minds  thereby  governed  agreeably  thereunto'?  How  comes  and  considering  that  we  have  always  an  eye  to  meet  our 
it  to  pass  that  such  things  as  these  should  have  had  all  this    eye,  and  are  to  apply  mind  to  mind,  (what  a  satisfaetioo  is 

while  no  more  influence  to  beget  a  correspondent  heart  and    -^-'^  —  ^ — —- '■ j„.„.— j; ; r„„.  ..- 

spirit  in  us  towards  God  1  Is  it  that  these  things  are  of 
little  weight,  that  they  sink  no  more  into  our  hearts  and 
souls  I  Or  is  it  a  matter  of  small  concernment  to  us,  what 
a  one  he  is  whom  we  take  for  our  God,  or  profess  to  have 
so  taken  '!  Is  that  a  matter  of  small  concernment  to  us  1 
Do  we  know  what  the  name  of  God  imports  1  To  be  a 
God  to  us,  is  to  be  our  "  All  in  all,"  to  be  such  a  one  to 
us  every  way,  in  point  of  good  to  be  enjoyed,  in  point  of 
power  and  authority  to  be  obeyed  and  submitted  to.  Can 
it  be  a  little  matter  in  our  eyes,  what  a  one  our  God  is,  he 
that  we  have  to  do  with  continually  as  our  God  1  And  by 
how  much  the  more  easily  we  assent  to  such  things  con- 
cerning him  when  we  hear  them,  it  argues  that  they  are  so 
much  the  plainer,  and  therefore  that  the  guilt  must  be  un- 
speakably the  greater  and  unspeakably  the  heavier,  if  our 
hearts  and  spirits  be  not  in  some  measure  proportionably 
framed  and  steered  and  conducted  according  to  the  import 
and  tendency  of  so  plain  things.  These  are  not  dark 
things  that  need  much  explication  to  us,  nor  doubtful 
things  that  need  proof  or  demonstration.  We  are  satisfied 
already,  that  he  could  not  be  God,  who  is  not  infinitely 
knowing,  and  infinitely  wise,  and  perfectly  both.  So  that 
we  have  nothing  at  all  to  do  but  to  comport  in  the  frame 
and  temper  of  our  spirits,  and  in  the  course  of  our  walking, 
with  these  most  evident  things.  And  by  how  much  the 
greater  ihey  are,  and  the  more  sacred  they  are,  (and  things 
that  we  profess  to  believe  and  apprehend  concerning  God 
must  be  such,  for  a  greater  one  cannot  be  concerned  than 
he,)  the  greater  profaneness  must  it  be  to  abuse  such  notices 
as  these  are,  or  not  to  use  them,  not  to  improve  them  to 
their  proper  purpose  and  end.  We  know  such  things  con- 
cerning God;  and  have  we  nothing  to  do  with  the  things 
of  God,  but  to  trifle  with  them,  or  to  let  them  lie  by  as 
neglected,  useless  things,  when  they  are  to  run  through 

our  lives,  and  to  have  a  continual  influence  upon  us  through 

our  whole  course  from  day  today'!  Are  these  things  right 

in  our  minds  and  understandings,  and  our  hearts  in  the 

mean  time  only  as  a  rasa  tabula,  a  mere  blank  ?  There  are 

such  notices  in  our  minds,  but  look  into  our  hearts  and 

see  what  corresponds  there.  Alas  !  there  is  nothing,  a  mere 

vacuity,  what  a  sad  case  is  this!  and  yet  the  discovery  of 

these  things  breathes  no  other  design  but  only  to  form  our 

hearts  and  spirits,  and  that  our  lives  may  be  proportionably 

governed.  It  is  a  dreadful  thing  to  have  the  knowledge  of 

God  lie  dead  in  our  souls,  as  if  that  were  to  go  for  no- 
thing. Here  I  might  show  you  what  impressions  this  dis- 
covery of  the  divine  perfections  should  make  upon  our 

hearts,  and  might  thence  proceed  to  show  you  in  many  in- 
stances that  it  doth  not  make  that  impression  which  itshould. 

But  I  must  not  take  that  course.  I  will  briefly  hint  a  little 

at  the  former,  thelatteryou  will  recollect  yourselves:  rectum 

est  index  sui  et  obliijui:     If  it  doth  appear  once  what  we 

should  be  and  do,  correspondently  to  the  apprehension  of 

the  divine  perfection  in  these  respects,  it  will  be  easy  to  us  to 

animadvert  on  ourselves,  and  see  wherein  we  are  not  what 

we  should  be,  and  do  not  what  we  should  do  corres- 
pondently hereunto.     It  is  plain, 

1.  That  such  a  discovery  of  God,  in  these  perfectionsof 

his,  should  conduce  greatly  to  the  forming  and  composing 

of  our  spirits  to  adoration,  to  make  adoration  of  him  to  be 

very  much  the  business  of  our  lives.  How  grateful  should 

it  be  to  us  to  think  we  have  such  an  Object  for  worship 

and  adoration,  the  all-knowing  and  the  all-wise  God ! 

How  vastly  difierent  in  this  respect  is  our  case  from  theirs 

that  worship  stocks  and  stones  for  deities,  senseless  and 

inanimate  things !  that  worship  woods  and  trees,  and  rivers 

and  fountains,  and  beasts  and  creeping  things,  and  the  like ! 

What  hath  God  done  for  us  that  he  hath  made  himself 

known  to  us  in  these  great  perfections,  as  the  Object  of 

our  worship  ■  that  when  we  pray  we  know  we  pray  to  an 

intelligent  Being,  that  knows  all  things,  and  an  all-wise 

God,  thatjudgeth  what  is  best  and  most  suitable  to  be 

done  in  reference  to  what  we  supplicate  him  about,  and 

when  and  how  to  do  all  that  he  judgeth  fit  to  be  done. 

There  ought  not  only  to  be  an  adoring  frame  in   solemn 

worship  hereupon,  but  an  adoring  frame  we  should  carry 


that !)  understanding  to  understanding,  our  imperfect  un- 
derstanding to  his  perfect  one.  With  what  adoring  souls 
should  we  go  through  this  world  every  day  upon  this  ac- 
count !  But  do  we  do  so  t  Consider  how  far  short  we 
come  in  so  plain  a  case  as  this  is.    And  again, 

2.  Should  it  not  make  us  stand  much  in  awel  The 
matter  is  plain  :  great  knowledge  and  wisdom  in  a  man, 
great  prudence,  creates  great  reverence,  especially  if  it  be 
in  conjunction  with  things  that  v;e  know  are  in  the  highest 
conjunction  here,  if  in  conjunction  with  authority,  power, 
and  dignity.  But  even  apart  they  do  much  in  this  kind ; 
when  a  man  hath  the  repute  of  a  wise  man,  of  a  knowing 
person,  it  would  strike  us  with  so  much  awe  as  not  to  trifle, 
not  to  play  the  fool  in  the  presence  of  such  a  one.  Is 
there  any  thing  proportionable  with  us  in  our  frame  and 
deportment  towards  the  all-knowing  God  1  Our  heavenly 
Father  is  perfectly  knowing,  perfectly  wise  ;  in  what  awe 
should  we  stand  of  him  continually  upon  these  accounts ! 
And  again, 

3.  It  should  fill  us  with  shame  to  think  what  he  knows 
by  us.  He  is  all  eye,  as  one  said  truly  of  him.  With 
what  confusion  should  it  fill  us  to  think  he  should  know 
so  much  by  us  every  day  I  Every  vain  thought,  every  light 
motion  of  our  mind,  all  our  fooleries,  all  our  triflings,  all 
our  impurities  that  lodge  and  lurk  in  our  hearts,  are  known 
to  him.  This  thought  made  a  great  impression  upon  a 
heathen,  (Seneca,  as  he  lestifieth  himself,)  Omnia  sec  ago, 
tanquam  in  conspecln,  I  do  every  thing  as  in  sight,  as 
having  an  eye  that  doth  rimari,  pry  into  my  breast.  O  ! 
what  a  shame  is  it  that  we  shouldneed  a  heathen  instructor 
in  such  a  matter  as  this  !  and  how  confounded  should  we 
be  before  the  Lord  to  think  what  he  knows  by  us  contintt- 
ally,  that  we  should  be  ashamed  that  men  should  know 
such  things  concerning  us,  as  we  are  not  ashamed  he  should 
know.  The  ingenuity  of  grace  is  wanting,  it  works  not, 
shows  not  itself  It  hath  wrought  like  itself  heretofore, 
"  I  blush,  I  am  ashamed  to  lift  up  mine  eyes  to  heaven," 
.saith  good  Ezra,  and  that,  when  he  speaks  not  so  much 
neither  concerning  his  own  sins  as  the  sins  of  the  people. 

4.  How  should  it  make  us  study  to  be  sincere.  Nothing 
in  us  so  answers  perfect  wisdom  and  knowledge  in  God, 
as  sincerity.  Every  thought  of  my  heart  thou  hast  known 
long  before  ;  and  it  follows  in  the  same  Psalm,  cxxxix. 
"Search  me,  O  Lord,  and  try  me,  and  show  me  if  there  be 
any  evil  way"  (any  painful  way,  as  the  Hebrew  admits  to 
be  read)  "in  me,  and  lead  me  in  the  way  everlasting." 
Again, 

5.  It  should  possess  us  with  great  complacency,  (those 
that  can  reflect  upon  their  own  sincerity,)  that  they  are 
continually  in  view  to  God.  It  should  be  a complacential 
thought,  to  think  that  he  who  is  so  perfectly  knowing,  and 
so  perfectly  wise,  knows  their  sincerity,  and  knows,  too,  all 
their  infirmities.  That  he  knows  their  sincerity,  "Thou 
knowest  all  things,  thou  knowest  that  I  love  thee,"  John 
xxi.  17.  And  that  he  knows  their  infirmities,  and  will 
consider  them  with  indulgence  and  compassion.  "He 
knows  our  frame  and  remembers  that  we  are  but  dust," 
Psal.  ciii.  14.     And, 

6.  It  ought  10  possess  us  with  trust,  habitual  trust,  that 
should  run  through  our  lives.  Is  not  such  a  one  fit  to  be 
tru.stedl  dolh  it  not  highly  recommend  him  to  us  as  the 
Object  of  our  trust,  that  we  know  him  to  be  perfectly 
knowing  and  perfectly  wise  1  You  can  easily  apprehend, 
an  ignorant  fool  is  not  to  be  trusted.  One  that  is  ignorant 
and  a  fool  is  no  fit  (jbject  of  trust.  Is  not  he  therefore  that 
is  perfectly  knowing  and  perfectly  wise,  a  fit  Object  1  How 
cheerfully  therefore  should  you  trust  him  with  all  your 
concernments,  how  cheerfully  should  you  intrust  him  with 
the  concerns  of  this  world,  and  your  part  and  share  therein  1 
considering  in  what  hand  your  affairs  and  all  affairs  do  lie, 
even  in  his  who  will  make  "  all  things  work  together  for 
good."  So  he  hath  engaged  to  do,  and  he  is  most  know- 
ing and  most  wise  that  haih  .so  engaged.  Imprudent  per- 
sons promise  ra.shly  what  is  not  in  their  power,  but  he  that 
is  perfectly  knowing  and  wise  can  never  do  so.  Though 
I  might  mention  divers  other  things  I  will  shut  up  all 
with  ihis, 


Lect.  XXII.        THE  ATTRIBUTES  AND  PERFECTIONS  OP  THE  DIVINE  BEING. 

7.  It  should  make  us  sludy  conformity  to  him  in  these 
respects.  Have  we  this  discovery  of  the  perfections  of  our 
heavenly  Father,  that  he  is  perfectly  knowing  and  perfectly 
wise  "i  It  should  make  us  endeavottr  after  conformity  to 
him  in  knowledge  and  wisdom  ;  for  these  are  some  of  his 
communicable  excellencies,  that  is,  his  imitable  ones. 
We  should  think  with  ourselves,  "  Is  it  for  me  to  pretend 
to  him  as  a  child,  to  call  him  Father,  to  say,  my  Father 
which  is  in  heaven  is  perfectly  knowing  and  perfectly  wise, 
when  I  am  nothing  else  but  an  ignorant  foolT'  Wisdom 
expects  to  be  justified  of  her  children.  Are  we  the  chil- 
dren of  wisdom,  are  we  the  children  of  him  that  is  perfectly 
wise  and  perfectly  knowing  1  Certainly  it  concerns  us  to 
be  like  our  Father  in  these  respects  ;  this  is  a  great  part  of 
his  image,  even  of  his  image  to  be  renewed  in  us.  "  Put 
on  (saiih  the  apostle)  the  new  man  which  is  renewed  in 
knowledge  after  the  image  of  him  that  created  him,"  Col. 
iii.  10.  Is  It  for  the  glory  of  the  all-wise  and  all-knowing 
God  to  have  a  company  of  fools  for  his  children,  ignorant 
creatures  that  know  nothing,  and  labour  not  to  know  much, 
of  the  things  that  most  concerns  them  to  know,  in  refer- 
ence to  him,  and  what  lies  between  him  and  them  1  We 
should,  upon  these  accounts,  labour  to  value  and  covet, 
most  of  all,  mental  excellencies  sach  as  these.  But  such 
is  not  the  common  guise  of  this  world.  And  it  is  an  aina- 
thing,  to  think  so  many  intelligent  creatures'  minds 


1119 


and  spirits  (though  lodged  in  flesh)  should  be  so  lost  as 
to  all  apprehension  of  true  excellency,  or  of  what  is  truly 
valuable,  as  to  value  a  little  glitter,  a  little  exterior  pomp 
and  splendour,  before  these  mental  excellencies  of  know- 
ledge and  wisdom,  that  are  most  peculiar  to  God,  and 
wherein  we,  if  we  are  possessed  of  them,  shall  most 
re.semble  him.  What  fools  are  the  men  of  this  world ! 
They  esteem  men  according  as  they  have  most  of  worldly 
pelf,  as  they  have  collected  together  most  of  thick  clay,  but 
they  never  ihini  of  valuing  themselves  or  any  one  else  by 
the  mental  excellencies  of  knowledge  and  wisdom  in  which 
they  resemble  God.  What  base  erroneous  thoughts  must 
these  be  suppose!  to  have  of  God !  What  do  such  make 
of  God!  As  the  apostle  speaks  to  these  Athenians,  but 
speaks  as  knowing  and  understanding  them  and  himself 
to  be  of  a  mind  as  to  this,  he  argues  with  them  from  a  prin- 
ciple, and  ex  concessis.  "  What !  do  you  think  the  Godhead 
is  like  silver  and  gold,  or  corruptible  things'?"  As  if  he 
had  said,  "  I  cannot  but  know  as  well  as  if  I  were  within 
you,  that  you  are  of  my  mind  perfectly  in  this  matter,  that 
is,  that  the  Godhead  is  not  like  to  silver  or  gold  or  cor- 
ruptible things:  but  he  is  a  Spirit,  and  you,  as  you  are  .spi- 
ritual beings,  or  as  you  have  such  in  you,  are  his  offspring." 
Certainly  it  is  to  be  governed  by  the  judgment  of  a  fool  in 
my  choice,  in  my  desires,  in  my  estimation  of  things,  to 
think  that  earthly  things  are  the  most  valuable  things,  that 
carnal  things  (as  the  apostle  calls  them)  are  the  most  ho- 
nourable things.  No,  without  doubt  those  are  the  most 
honourable  and  most  valuable  things  that  are  most  God- 
like, and  by  which  I  shall  most  resemble  God.  How  was 
he  taken  with  Solomon  for  his  judgment  and  choice  when 
he  bids  him  ask  what  he  would  have !  He  was  not  such  a 
fool  as  to  go  and  ask  riches,  honour,  long  life,  or  the  necks 
of  his  enemies,  but  begs  for  wisdom  and  understanding. 
This  was  most  God-like ;  and  you  see  how  God  was 
pleased  with  his  choice,  how  high  an  approbation  he  gives 
of  it  in  that  1  Kings  iii.  10,  11.  And  we  should  labour  to 
govern  our  own  judgment  in  these  matters  accordingly. 

And  pray  consider  this  with  yourselves,  and  labour  to 
feel  the  weight  of  it  in  your  own  spirits,  if  we  do  not  covet 
and  desire  that  God  should  create  us  according  to  his 
image  and  likeness,  we  shall  certainly  be  apt  to  create  to 
ourselves  a  god  after  our  own  image  and  likeness.  That 
is,  if  we  do  not  make  it  our  business  to  have  ourselves 
made  like  unto  him,  we  shall  be  industrious  to  make  him 
like  to  ourselves.  As  it  is  in  the  Psalmist,  "  Thouthought- 
est  that  I  was  altogether  such  a  one  as  thyself"  A  thing 
that  will  lead  and  plunge  us  into  the  deplorable  estate  of 
all  sin  and  misery  unavoidably. 


'  Preached  October  I6tli,  1C91. 


LECTURE  XXII.* 

Thirdly,  It  remains  now  that  we  go  on  to  the  third  head 
of  the  communicable  perfections  of  God,  to  wit,  those  of 
the  Divine  will,  or  which  we  may  otherwise  call  his  moral 
perfections;  and  the  most  principal  of  them  which  I  shall 
(but  briefly  too)  speak  of,  are  these  four,  to  wit,  his  holi- 
ness, his  justice,  his  faithfulness,  and  his  goodness.  And 
before  I  speak  to  them  severally,  I  shall  give  you  some 
general  considerations  concerning  them,  and  which  will 
also  partly  respect  some  of  those  that  have  been  spoken  to 
already  under  the  former  heads.    As, 

1.  That  when  we  distinguish  the  divine  perfections  into 
natural,  intellectual,  and  moral,  the  meaning  is  not  as  if 
those  that  were  intellectual  and  moral  were  not  also  natu- 
ral. But  the  first  member  in  this  distinction  is  larger  and 
more  comprehensive  than  the  rest.  All  that  are  intellec- 
tual and  moral  are  also  natural  perfections  in  the  Divine 
nature,  but  all  that  are  natural  are  not  intellectual  and 
moral.    And, 

2.  We  are  to  consider  this  concerninglhem,  that  the  divine 
perfections  which  are  spoken  of  under  the  notion  of  attri- 
butes, they  do  suppose  their  subject  to  be  such,  as  to  which 
they  can  and  they  must  agree:  we  speak  now  only  of  a 
subject  of  denomination,  not  of  a  subject  of  inhcesion  in  a 
proper  sense.  But  they  do  all  suppose  their  subject,  that 
is,  of  predication,  to  be  a  spiritual  Being,  or  they  do  suppose 
God  to  be  a  Spirit,  and  might,  all  of  them,  be  brought  as 
proofs  and  demonstrations  (if  it  were  needful)  that  he  is  so. 
He  could  not  be  intelligent  if  he  were  not  a  Spirit,  nor 
righteous,  nor  holy,  nor  just,  nor  true,  for  all  these  do  sup- 
pose such  a  subject  of  predication  as  to  which  such  attri- 
butes or  attributed  perfections  can  and  must  agree.  And 
therefore  (as  hath  been  intimated  formerly)  when  we  speak 
of  the  attributes  and  perfections  of  God,  this  doth  not  come 
among  them,  but  is  pre-supposed,  and  necessarily  pre-sup- 
posed.  Those  that  are  properly  called  attributes  are 
spoken  of  in  qimle  quid,  not  in  quid,  as  schoolmen  do  fitly 
enough  say,  though  I  do  not  need  to  trouble  you  with  the 
explication  of  those  terms. 

3.  You  are  to  note  this  concerning  them,  that  as  they  do 
suppose  their  suitable  subject,  so  several  of  them  do  sup- 
pose others  of  them.  As  wisdtftn  doth  suppose  know- 
ledge, and  holiness  doth  suppose  wisdom  ;  and  justice, 
holiness,  and  faithfulness,  justice,  and  soon.    And  again, 

4.  We  are  to  consider  that  our  conception  of  God  and 
his  nature,  and  the  properties  belonging  thereunto,  cannot 
possibly  take  up  things  otherwise  than  by  parts ;  and  so 
all  our  conceptions  of  him  must  be  inadequate,  and  when 
we  have  taken  up  as  much  as  is  possible,  it  is  but  a  small 
portion  that  we  have  taken  up,  or  can  admit  into  our 
minds.  And  therefore,  we  are  to  conceive  concerning  all 
these  perfections  of  God,  that  though  it  be  unavoidable  to 
us  to  apprehend  diversely,  yet  we  must  apprehend  them  as 
all  falling  into  one  most  simple  nature  and  being ;  whence 
it  is  not  to  be  thought  strange  that  we  find  a  coincidence 
in  very  great  part  indiversive  of  these  perfections,  that  do 
(as  it  were)  fall  and  run  into  one  another.  As  there  will 
be  more  occasion  to  take  notice  in  those  particulars  that 
are  mentioned.     And, 

5.  You  are  to  consider  further,  that  our  notices  of  God 
must  needs  be  in  a  great  measure  by  reflection  on  our- 
selves. He  hath  been  pleased  to  let  us  know  that  he  cre- 
ated man  at  first  after  his  own  image.  That  is,  after  his 
natural  image,  with  the  addition  of  his  moral  or  holy  image. 
And  that  he  doth  again  regenerate  and  renew  men  after  his 
own  image,  that  is,  his  holy  image,  supposing  the  natural 
one,  that  being  still  supposed  remaining,  as  the  subject 
both  of  the  corruption  and  of  the  restitution.  This  being 
so,  we  have  the  advantage  of  discerning  much  concerning 
the  excellencies  and  perfections  of  the  Divine  nature  by 
reflecting  upon  ourselves.  What  we  see  by  that  reflection, 
we  see  as  in  a  glass  darkly,  and  indeed,  when  we  are  the 
gla.ss  we  are  a  very  dark  one.  But  some  resemblance, 
some  image  there  is  to  be  found  ;  even  with  all  there  is  the 
natural  image  of  God,  and  with  thp  regenerate  there  is  the 
holy  image  renewed,  though  very  imperfectly  renewed. 


1130 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  l. 


whereupon  when  we  are  to  conceive  of  holiness,  faithful- 
ness, justice,  and  goodness  in  God,  our  conception  is  much 
to  be  helped  by  these  notions  that  we  cannot  but  have  of 
such  things  among  men,  these  being  (as  you  have  heard) 
of  his  communicable  attributes,  that  have  the  same  name 
in  him  and  in  men  and  the  image  and  likeness  of  the  same 
things.     And, 

6.  Though  there  be  somewhat  ef  the  divine  image  or 
likeness  in  men,  yet  this  similitude  is  not  to  be  considered 
without  very  great  dissimilitude.  It  is  true  indeed,  mmu 
simile  est  dissimile,  every  like  is  also  unlike,  but  there  must 
be  most  of  all  when  we  are  to  compare  things  in  God  and 
in  us.  Though  there  be  some  similitude,  the  dissimilitude 
must  be  vastly  great  which  we  are  to  take  along  with  us 
in  speaking  of  each  of  those  mentioned  perfections  of  the 
divine  will,  and  so  we  come  to  the  particulars.    And, 

1.  As  to  the  HOLINESS  OF  GoD.  That  very  term,  as  it 
is  applied  to  God,  is  of  various  signiflcancy.  And  indeed, 
it  is  so  as  the  term  comes  thence  transferred  unto  creatures. 
Sometimes  it  signifies  august,  venerable,  great,  majestic. 
And  the  reason  of  the  use  of  that  phrase  to  such  a  purpose, 
that  is,  holy,  to  signify  august  and  venerable,  is  obvious ; 
for  as  thmgs  that  were  holy  were  not  to  be  violated,  were 
not  to  be  touched  (as  it  were)  by  impure  hands,  not  to  be 
arrogated,  not  to  be  meddled  with  by  any  but  those  to 
whom  they  were  appropriate,  (in  which  respect,  majesty 
hath  been  wont  to  be  accounted  a  sacred  thing  that  was 
not  to  be  meddled  with  by  any  other,  and  the  per.son  a 
sacred  person  that  was  clothed  therewith,  not  by  any  means 
in  the  world  to  be  violated,)  so,  with  no  very  remote  trans- 
lation, holy  or  holiness  being  spoken  of  God  doth  signify 
the  awfulness,  the  venerableness,  of  the  divine  nature. 
But  yet,  this  is  somewhat  alien  from  holiness  as  it  is  a 
moral  perfection,  or  as  it  is  a  perfection  of  the  divine 
will.  And,  therefore,  as  such  we  must  consider  it  under 
its  own  proper  and  peculiar  notion.  It  sometimes  also 
signifies  firm,  sure,  unalterable.  The  sure  mercies  of  Da- 
vid, (Isa.  Iv.)  the  Septuagint  renders  it  sacred,  holy.  But 
if  we  speak  of  holiness  in  the  proper  sense,  as  it  is  a  per- 
fection of  the  divine  will,  so  it  must  needs,  in  the  general 
notion,  signify  the  rectitude  of  that  will  in  all  things,  and 
so  it  must  have  two  parts,  a  negative,  and  a  positive  part. 

(I.)  A  negative;  and  so  the  divine  holiness  stands  in 
purity,  in  being  mo.st  perfectly  free  from  any  taint  or  defile- 
ment^ from  any  thing  of  moral  turpitude,  in  any  kind  or 
any  degree.  And  that  parity,  the  negative  rectitude  of  the 
divine  will  which  is  carried  in  his  holiness,  comprehends 
two  things,  first,  an  enmity  from  all  irrectitude,  any  taint, 
any  turpitude ;  and  secondly,  an  abhorrence  and  detesta- 
tion thereof  Not  only  that  the  nature  and  will  of  God 
hath  nothing  impure,  or  that  is  not  right,  adhering  to  it ; 
but  doth  also  detest  and  abhor  to  have.  It  signifies  the 
aversion  of  the  divine  will,  its  perpetual,  inflexible  aver- 
sion, from  every  thing  that  is  evil,  unworthy  of  it,  unbe- 
coming to  it.  "And  so,  wherea.s  holiness  is  spoken  of  in 
Scripture  under  the  notion  of  light,  that  light  is  said  to  be 
without  darkness,  in  the  first  place,  (1  John  i.  5.)  "  God 
is  light,  and  with  him  is  no  darkness  at  all."  This  is  made 
the  matter  of  solemn  message  to  the  sons  of  men  :  "  And 
this  is  the  message  that  we  have  from  him,  and  which  we 
declare  to  you  :"  God  hath  sent  this  message  to  the  world, 
this  account  of  himself,  that  he  is  light,  and  without  any 
darkness  at  all,  without  the  least  mixture  of  any  thing  that 
is  impure,  or  foul,  or  unworthy  of  him.  But  then,  as  it  is 
said  in  that  place,  speaking  of  the  divine  holiness  under 
the  notion  of  light,  that  it  is  without  darkness ;  so  it  is, 
secondly,  elsewhere,  represented  under  the  same  notion  as 
expulsive  of  it,  declining  it,  hating  it,  as  having  with  it  a 
most  inflexible  and  eternal  aversion  from  everything  that 
is  signified  under  the  notion  of  darkness,  unholiness  being 
there  signified  by  it.  "  What  communion  hath  light  with 
darkness  1"  It  is  drawn  down  to  signify  that  there  can  be 
no  communion  between  God  and  unholiness,  the  temple  of 
God  and  idols,  2  Cor.  vi.  16.     And, 

(•2.)  This  holiness  hath  also  its  positive  part,  which  must 
comprehend  two,  the  like  things  that  have  been  mentioned 
concerning  the  negative  part.  That  is,  first,  the  actual, 
perpetual  rectitude  of  all  his  volitions,  and  all  the  works 
and  actions  that  are  coiisequent  hereupon  ;  and,  secondly, 
an  eternal  propension  thereunto,  a  love  thereof,  by  which 


it  is  altogether  impossible  to  that  will,  that  it  should  ever 
vary  from  itself  in  this,  as  it  cannot  in  any  other  respect. 
That  the  determinations  of  that  will  are  right  in  themselves, 
is  out  of  question ;  and  that  his  word  (and  he  best  under- 
stands his  own  nature)  testifies  over  and  over.  And  then 
his  propension,  his  eternal,  unalterable  propension  of  will 
to  that  which  is  right  and  good,  that  we  find  spoken  of  as 
a  thing  we  must  conceive  too,  as  belonging  to  his  holiness 
also;  "  The  righteous  Lord  loveth  righteousness,  his  coun- 
tenance doth  behold  the  upright,"  Psal.  xi.  7.  And  so  you 
have  his  hatred  of  all  iniquity,  and  his  love  of  universal 
rectitude,  both  mentioned  together  in  one  and  the  same 
breath,  as  it  were  ;  "  Because  thou  lovest  righteousness 
and  hatest  iniquity,"  (it  is  spoken  of  Christ,  it  is  true,  but 
spoken  of  him  as  God,  (Psal.  xlv.  7.)  having  said  imme- 
diately before,  "Thy  throne,  O  God,  is  for  ever  and  ever,") 
therefore  God,  even  thy  God,  hath  anointed  thee."  He  is 
the  image  of  God,  the  brightness  of  his  glory,  the  express 
image  of  his  person.  But  here  it  may  be  said,  when  we 
place  (as  we  cannot  but  do)  the  notion  of  holiness  generally 
in  rectitude,  every  thing  of  rectitude  must  have  some 
measure  or  another,  or  some  rule  to  which  it  is  to  be  re- 
ferred, and  which  it  is  to  be  judged  by.  What  is  then  the 
measure  and  will  of  divine  rectitude  wherein  holiness 
stands'!  This  is  the  thing  that  hath  been  very  variously 
discussed,  and  with  a  great  deal  more  perplexity  than  there 
was  cause  for.  These  things  you  may  take  about  it,  that 
are  all  plain  in  themselves,  and  will  be  as  much  as  will 
need  to  be,  or  can,  in  sum  and  substance,  be  said  to  it. 
As, 

First,  That  the  divine  rectitude  cannot  be  measured  by 
any  law,  that  refers  to  him  properly  so  taken.  A  law  pro- 
perly taken,  is  the  signification  of  the  will  of  a  superior 
concerning  an  inferior.  But  it  is  out  of  question,  God  can 
have  no  superior,  and  so  nothing  can  in  a  proper  sense  be 
a  law  to  him.  And  a  measure,  it  is  prior  to  the  thing 
measured,  must  be  before  it,  but  there  can  be  nothing  prior 
to  God.    Yet, 

Secondly,  In  the  borrowed  sense,  very  plain  it  is  that 
God  is  a  law  to  himself;  and  it  is  the  only  conception 
concerning  this  matter  that  it  can  admit  of;  nor  is  that  to 
be  thought  at  all  strange,  when  those  parcels  and  fragments 
of  right  notion  that  are  left  in  the  ruined  nature  of  man,  do 
yet  leave  him  a  law  to  himself,  where  he  hath  no  other 
law,  no  written  law,  extant  before  him :  much  more,  when 
the  notions  of  rectitude  are  most  perfect,  they  may  supply 
the  place  of  a  rule  or  measure  by  which  the  divine  recti- 
tude is  to  be  measured.     But, 

Thirdly,  His  mere  will,  abstractly  considered,  cannot  be 
this  measure,  as  if  the  divine  will  might  have  made  that 
which  is  right  to  be  wrong,  or  that  which  is  wrong  to  be 
right :  this  is  altogether  unconceivable  and  impossible,  that 
that  will,  abstractly  considered,  should  be  to  him  the 
measure  of  right  or  wrong,  or  of  good  and  evil.  That  is, 
as  if  one  could  suppose  that  an  act  of  the  will  might  alter 
the  obligation  that  is  upon  an  intelligent  creature  to  love 
the  best  good  ;  or  could  make  it  lawful  or  a  duty  to  hate 
the  highest  and  most  perfect  pulchritude  and  beauty. 
This  cannot  be  :  as  we  are  told,  it  is  impossible  for  God  to 
lie.  He  cannot  lie,  as  it  is  impossible  to  him  to  be  un- 
holy, as  it  is  to  be  untrue.  And,  therefore,  that  there  are 
eternal  reasons  of  moral  good  and  evil  is  a  most  indubit- 
able thing  ;  that  that  which  is  right  could  not  in  its  own 
nature,  in  the  greatest  instances,  but  be  so;  and  that,  there- 
upon, that  the  distinction  must  be  admitted  necessarily,  of 
things  that  are  good  because  God  wills  them,  and  of  things 
that  he  wills  becau.se  they  are  good.  And  so  natural  laws 
and  positive,  they  come  to  have  their  distinction  and  di- 
verse consideration.     And  then  in  the  last  place, 

Fourthlv,  Thai  it  is  equally  absurd  to  suppose  that  the 
ideas  of  right  and  wrong,  or  of  moral  good  and  evil,  as 
they  are  a  measure  to  God,  should  have  place  any  where 
hut' in  him;  that  is,  in  his  will,  not  abstractly  considered, 
but  in  his  will  as  it  is  everlastingly  conformed  to  a  wise 
mind.  There  cannot  but  be  an  everlasting  conformity  be- 
tween the  rectitude  of  the  divine  will  and  the  divine 
word.  And  whatsoever  he  doth,  he  doth  all  things,  not 
because  he  will,  but  according  to  the  counsel  of  his  will, 
Eph.  i.  11.  And,  indeed,  the  contrary  apprehension  were 
to  resolve  all  the  divine  perfections  into  nothing  but  sove- 


Lect.  XXII. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1121 


reignty.  It  is  Ihe  divine  will  that  is  the  measure  of  good 
and  evil,  yet  not  abstractly  considered,  but  a.s  it  doth 
agree  with  most  perfect  wisdom,  and  that  unalterably 
thereupon,  it  is  as  impossible  to  him  ever  to  will  that 
which  is  not  wise,  as  it  is  impossible  to  him  ever  to  speak 
that  which  is  not  true.  And  so  far,  having  given  some  ac- 
count of  the  divine  holiness,  wherein  it  lies,  you  may  col- 
lect in  great  part  from  what  hath  been  said,  this  double  pro- 
perty of  it,  not  to  mention  more : 

i.  That  his  holiness  is  primary,  all  other  holiness  is  but 
derivative,  imparted.  This  is  the  fountain  holiness,  the 
primary  holiness.     And, 

ii.  His  holiness  is  essential.  It  agrees  to  him  not  pri- 
marily only,  but  essentially  too,  as  being  altogether  inse- 
parable from  his  nature.  Holiness  in  any  creature  was 
always  to  it  an  extra-essential  thing.  We  have  had  instan- 
ces of  it  even  in  the  higher  orders  of  God's  creatures.  Man 
was  created  holy,  but  fell.  Among  the  angels  that  were 
universally  holy,  many  fell.  So  the  holiness  of  the  best  of 
creatures  is  a  thing  in  itself  separable  from  its  essence.  But 
the  divine  holiness  is  most  perfectly  inseparable.  I  shall 
say  no  more  upon  this,  (the  course  that  I  am  upon  did  ob- 
lige me  to  great  brevity  in  speaking  to  this  head,)  but  only 
by  way  of  Use. 

1.  To  recommend  it  to  you,  that  we  may  live  in  the  ado- 
ration of  God,  considered  under  this  notion  :  "  Who  is 
like  thee  among  the  gods,  glorious  in  holiness  T'  Exod. 
XV.  11.  "  There  is  none  holy  as  the  Lord,"  as  Hannah 
speaks  in  that  admirable  song  of  her.s,  1  Sam.  ii.  2.  How 
should  we  rejoice  in  the  thoughts  of  this,  that  we  have 
such  an  object  of  worship,  so  perfectly,  unexceptionably 
holy.    And, 

2.  We  ought  to  study  the  imitation  of  him  herein,  as 
the  adoration  of  him  upon  this  account,  understanding  the 
text  as  saying  that  to  you, "  Be  ye  perfect  as  your  heavenly 
Father  is  perfect"  in  holiness :  "  Be  ye  holy,  for  I  am  holy," 
1  Pet.  i.  15,  16.  referred  (for  so  it  is  written,  as  the  apostle 
speaks)  to  that  Levit.  xi.  44.  and  in  divers  other  places. 

3.  Consider  with  what  great  gratitude  the  condescend- 
ing goodness  ought  to  be  owned,  that  he  should  have  a  de- 
sign to  make  such  as  we  like  himself  in  this  respect :  we 
ought  to  acknowledge  great  kindness  even  in  such  a  com- 
mandment, "  Be  ye  holy,  for  I  am  holy.  I  would  fain  have 
you  like  myself"  It  speaks  great  love  and  good-will  to 
us,  that  he  would  have  us  imitate  him.     And, 

4.  It  should  make  us  willingly  submit  to  any  methods 
that  he  thinks  fit  to  use,  to  bring  us  to  that  conformity  to 
him  in  this  respect ;  that  we  be  gradually  perfected  herein, 
as  he  is  most  perfect.  The  state  of  our  case  requires  that 
his  methods  should  be  sometimes  rough  and  severe  for 
this  purpose.  We  have  a  great  deal  of  dross  about  us.  The 
fathers  of  our  flesh,  indeed,  they  correct  (saith  the  apostle, 
Heb.  xii.  9.)  "  after  their  own  pleasure ;  but  he  for  our 
profit,  that  we  might  be  partakers  of  his  holiness."  A  great 
word  and  work,  (and  which  we  ought  to  consider  accord- 
ingly,) that  we  might  be  partakers  of  his  holiness!  that  is, 
that  he  might  transform  us  into  his  image  and  likeness. 
What  difficulties,  what  furnaces,  what  fires,  what  deaths 
would  we  not  go  through  for  this,  that  we  might  be  made 
partakers  of  his  holiness,  to  be  in  this  respect,  as  he  is, 
perfect. 

2.  The  next :  nat  I  have  mentioned  of  these  four  perfec- 
tions of  the  d;  vme  will,  is  his  justice.  And  justice  is  wont 
to  be  distinj  uishedinto  universal  and  particular.  But  then, 

(1.)  Af.  jniversal  righteousness  or  justice  doth  compre- 
hend p?'ucular  justice  in  it,  so  it  superadds  somewhat  dis- 
tingui./iing,  a.s  you  shall  see  by  and  by.     Therefore, 

{i.i  For  particular  ju-stice,  that  is  two-fold.  It  is  either 
commutative  or  distributive  :  for  commutative  justice,  with 
God  it  can  have  no  place,  because  he  hath  no  equal ;  or 
there  are  none  of  the  same  order  with  him,  that  can  make 
exchanges  with  him,  or  that  can  transfer  rights  to  him  for 
any  rights  transferred  from  him  ;  he  can  be  debtor  to  none 
of  his  creatures.  "  Who  hath  given  him  any  thing,  and  it 
shall  be  recompensed  to  him  again  1"  as  Rom.  xi.  35. 
It  is  a  challenge  to  all  the  world.  But  it  is  that  part  of 
particular  justice,  which  is  wont  to  be  called  distributive 
justice,  that  properly  agrees  to  him,  that  is,  rectoral  justice, 
magistratical  justice,  the  justice  of  a  governor,  ruler,  of  a 
superior  towards  an  inferior.  And  that  uselh  to  be  divided 


into  these  two  parts,  praemiative  and  puniative  ;  prfemia- 
tive,  that  confers  rewards,  and  puniative,  that  dispenseth 
punishments.  For  the  former  of  these,  whatsoever  rewards 
God  dispenseth  must  be  all  of  grace,  not  at  all  of  debt.  He 
cannot  be  antecedently  a  debtor  to  his  creatures,  otherwise 
than  by  promise,  and  so  his  justice  runs  into  his  faithful- 
ness, as  you  will  see  by  and  by.  And  supposing  him  to 
have  bound  himself  by  promise,  then  it  is  a  piece  of  jus- 
tice with  him  to  make  good  his  promise,  and  thereupon,  the 
notion  of  righteousness  doth  obtain  and  take  place,  even  in 
conferring  benefits.  "God  is  not  unrighteous  to  forget 
your  work  and  labour  of  love,"  Heb.  vi.  10.  And  "it 
IS  a  righteous  thing  with  God,"  not  only  to  "  recompense 
tribulation"  to  the  troublers  of  his  people,  but  also,  those 
that  are  troubled  rest  with  him,  2  Thess.  i.  6,  7.  And  "  if 
we  confess  our  sins,  he  is  faithful  and  just  to  forgive  us 
our  sins."  There  is  a  piece  of  justice  in  it.  It  is,  upon 
one  account,  the  highest  act  of  mercy  imaginable,  consi- 
dering with  what  liberty  and  freedom  the  course  and  me- 
thod were  settled,  wherein  sins  come  to  be  pardoned  :  and 
it  is  an  act  of  justice  also,  inasmuch  as  it  is  the  observa- 
tion of  a  method  to  which  he  had  tied  himself,  and  from 
which  afterwards,  therefore,  he  cannot  depart,  cannot  vary. 

And  then  for  punitive  justice,  this  is  mo.st  distinguishing 
of  the  justice  of  God,  from  his  holiness  abstractly  consi- 
dered. By  his  holiness  he  hates  sin,  and  by  justice  he  pu- 
nisheth  it.  The  one  makes  him  hate  it,  the  other  obligeth 
him  to  animadvert  upon  it  in  a  way  of  punishment,  or  in- 
clines him  to  do  so.  And  this  he  doth  as  a  debtor  to  him- 
self Justice  among  creatures  is  conversant  about  the 
rights  of  other  men;  but  in  God  it  must  be  conversant 
about  his  own  rights ;  because  he  is  himself  the  Fountain 
of  all  rights.  And  there  could  be  no  such  thing  as  right 
throughout  the  whole  universe,  if  it  had  not  its  first  foun- 
tain in  God  himself;  and  therefore  his  justice  must  be  the 
faithful  guardian  of  the  rights  of  his  sovereignty  and  go- 
vernment. And  thereupon,  this  justice  doth  not  only  allow 
him  but  oblige  him  to  award  to  every  transgression  a  just 
recompense  of  reward  as  the  Scripture  speaks. 

But  of  this  I  shall  say  no  more,  save  only  this  word  or 
two  by  way  of  Use ;  that  is, 

1.  Let  us  have  our  souls  so  possessed  with  this  appre- 
hension of  the  divine  justice  as  to  dread  it,  and  stand  in 
great  awe  of  it,  knowing  that  we  have  to  do  with  a  God 
that  will  not  be  mocked  or  trifled  with  by  any;  and  who 
never  confers  favours  upon  any,  so  as  to  forget  his  just 
right ;  nor  doth  so  exercise  his  mercy  towards  any  as  to 
depress  and  lose  his  sovereignity ;  of  which  sovereignty  of 
his,  as  hath  been  said,  his  justice  must  always  be  a  faithful 
guardian,  and  therefore,  those  that  are  nearest  to  him  must 
know,  that  if  they  transgress  his  justice  must  have  an  ex- 
ercise about  them,  even  as  punitive.  There  is  such  a  thing 
as  economical,  punitive,  family  justice,  by  which,  evea 
where  God  is  pleased  to  be  related  as  a  Father,  he  ani- 
madverts upon,  and  cha.sti.ses  and  punishes,  the  faults  and 
follies  of  his  own  children,  even  those  that  are  of  his  own 
household.  Though  you  must  distinguish  of  punishments, 
between  those  that  are  corrective  and  those  that  are  vin- 
dictive. Vindictive  punishments  shall  not  have  place 
there  upon  those  that  are,  and  have,  a  stated  being  in  the 
family,  that  are  of  it  and  in  it.  But  corrective  punishment 
shall  have  place  even  there.     And  then, 

2.  Not  only  dread  divine  justice,  but  labour  to  engage  it 
to  be  on  your  side.  What  a  great  blessing  is  that,  to  have 
even  justice  itself  plead  for  us,  and  the  state  of  our  case 
brought  10  that  pass  that  it  may.  If  we  confess  our  sins, 
that  is,  with  a  truly  evangelical  frame  of  spirit,  he  is  faith- 
ful and  just  to  forgive  us  our  sins  ;  and  the  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin.     But  I  pass  on, 

3.  To  say  somewhat  of  his  faithfulness.  And  that 
also  doth  in  a  great  part  run  into  justice,  as  justice  doth 
in  .some  part  run  into  holiness.  But  so  far  as  to  superadd 
somewhat  peculiar  and  distinguishing.  The  faithfulness  of 
God  is  his  veracity,  or  his  truih  as  it  relates  to  his  word, 
the  conformity  that  is  between  his  word  and  his  mind.  And 
whereas  his  word,  as  his  faithfulness  that  refers  to  it,  is 
two-fold,  assertory  and  promissory;  so  accordingly  must 
his  faithfulness  be  imderstood.  It  stands  either  in  decla- 
ring to  us  truly  how  things  are,  or  how  they  shall  be.  It 
relates  to  his  assertory  word  ;  that  is,  that  he  doth  make  a 


1122 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  I. 


true  representation  to  us  of  all  things  that  are  to  be  receiv- 
ed by  us  as  doctrines.  Whereas,  he  is  in  no  possibility  of 
being  deceived  himself  herein,  so  neither  can  he  deceive 
us;  God  cannot  lie.  It  is  impossible  to  God  to  lie. 
So  much  the  light  of  a  pagan  could  discern  of  God,  even 
Balaam  ;  "  God  is  not  a  man  that  he  should  lie,  nor  the 
.son  of  man  that  he  should  repent."  All  the  declarations 
that  he  hath  made  to  us  by  way  of  assertion  of  things  that 
we  are  to  conceive  are  so  and  so,  we  are  to  look  upon 
his  truth  and  faithfulness  as  engaged  herein.  That  is,  he 
doth  make  a  representation  to  us  of  things  just  as  they  are, 
and  no  otherwise,  in  what  he  saith  to  us  of  himself,  in  what 
he  saith  to  us  of  Christ,  in  what  he  saith  to  us  of  his  Spi- 
rit, and  in  what  he  saith  to  us  of  the  way  and  course  of 
duty  wherein  we  are  to  walk,  and  the  like.  And  whereas 
our  Lord  Jesus  Christ  is  the  Revealer,  the  first  Revealer 
of  God  and  his  mind  to  men,  he  is  thereupon  called  the 
faithful  witness,  as  representing  and  testifying  things  just 
to  be  as  they  are,  and  no  otherwise.  It  comes  in  among 
his  glorious  titles,  "  Jesus  Christ,  the  first-begotten  from 
the  dead,  the  Prince  of  the  kings  of  the  earth,  the  faithful 
witness :"  that  falls  in  among  the  rest,  Rev.  i,  5.  God's 
name  is  in  him,  that  is,  the  same  nature  is  in  him 
whereof  the  divine  name  is  expressive.  And  therefore, 
in  the  whole  Gospel  revelation  we  must  conceive  the  high- 
est faithfulness  to  be  engaged.  That  which  sums  it  up 
"Jesus  Christ  came  into  the  world  to  save  sinners,"  the 
apostle  calls  it,  "  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation," (1  Tim.  i.  15.)  most  worthy  to  be  received  and 
believed.     And  then. 

The  word  of  God,  to  which  this  faithfulness  hath  refer- 
ence, is  not  only  assertory  but  promissory ;  not  only  decla- 
ratory how  things  are,  but  how  also  they  shall  be.  It  is 
true,  we  may  take  in  his  threatenings  too,  unto  which  his 
faithfulness  hath  reference  as  well  as  his  promises.  Bui 
chiefly  and  principally,  his  faithfulness  halh  reference  lo 
his  covenant.  "  He  is  the  faithful  God,  that  keepeth 
covenant  and  mercy  for  ever,"  Deut.  vii.  9.  And  '■  he  will 
not  alter  the  covenant  that  is  gone  out  of  his  mouth,  nor 
suffer  his  faithfulness  to  fail,"  Psalm  Ixxxix.  33,  34. 

And  therefore,  concerning  this  also,  take  so  much  of 
present  Use.  Is  God  perfect  in  this  respect,  most  perfectly 
true  and  faithful,  true  to  his  word,  his  mind  always  agree- 
ing most  accurately  with  if!     Then, 

1.  Trust  this  faithfulness  of  his.  The  object  of  trust  is 
faithfulness  most  properly,  the  most  immediate  object. 
That  which  answers  to  faithfulness  is  faith.  If  he  be  faith- 
ful, he  is  to  be  believed,  trusted  in,  and  relied  upon.  In 
that  passage  of  the  apostle's  prayer  that  he  might  be  de- 
livered from  wicked  and  unreasonable  men,  for  all  men 
have  not  faith  ;  the  most  probable  meaning  of  that,  is,  that 
have  not  faithfulness,  (faith  being  there  taken  objectively,) 
that  are  not  fit  to  be  trusted;  wicked  and  unreasonable 
men,  upon  whom  we  can  place  no  trust,  that  are  not  fit  to 
be  believed.  But  we  are  never  to  admit  a  thought  so  dimi- 
nishing or  debasing  concerning  him  whom  we  have  taken 
to  be  our  God,  as  if  he  were  not  fit  to  be  trusted,  as  if  his 
faithfulness  could  fail  any  whit.  Our  heavenly  Father  is 
perfect  in  this  respect ;  therefore  trust  him  perfectly,  with- 
out vacillation,  without  wavering  or  suspenseful  hearts. 
He  cannot  deny  himself,  he  abides  most  faithful,  and 
therefore  most  securely  to  be  relied  upon  by  those  that 
are,  through  his  grace,  enabled  to  give  up  themselves  to 
him.  Hedesiresnomore:  give  up  yourselves  to  him,  and 
you  are  safe  on  his  part:  rely  upon  him,  for  he  is  faith- 
ful ;  he  will  keep  what  you  commit  to  him.    And, 

a.  Imitate  his  faithfulness  as  well  as  trust  it.  Do  you 
labour  to  be  perfect  herein  "?  .1  pray  let  us  all  labour  to  be 
perfect  in  this  ax  our  heavenly  father  is  perfect,  to  wit,  in 
faithfulness,  both  towards  him  and  towards  men. 

(1.)  Towards  him.  O!  how  can  we  think  it  tolerable  to 
break  with  him  who  is  never  apt  to  break  with  us  !  His 
faithfulness  can  never  fail ;  why  should  ours  so  often  faill 
When  we  promise,  when  we  engage,  when  we  vow  to  live 
in  his  love,  in  his  fear,  in  his  communion  ;  what  shame 
should  it  cover  our  faces  with,  to  be  unfaithful  towards 
him,  who  is  constantly  faithful  towards  us  !    And, 

(2.)  Towards  men;  imitate  him  there  too:  this  would 
be  the  glory  of  our  religion.  It  is  the  intolerable  reproach 

"  Preached  Novemt)er  SOth,  1691. 


of  it,  that  there  is  so  much  falsehood  among  men,  and  even 
among  them  that  profess  the  Christian  name,  among  them 
who  pretend  to  God  as  their  God  :  sa3'ing  he  is  their  God 
who  is  the  faithful  God,  most  perfectly  faithful.  This 
makes  a  most  deplorable  state  of  things.  "Help,  Lord," 
(saith  the  Psalmist,)  "for  the  faithful  manfaileth,"  Psalm 
xii.  1.  It  makes  the  state  of  things  so  very  dismal,  that  all 
who  understand  themselves  think  they  have  reason  to 
cry  to  heaven,  "  Help,  help,  in  such  a  sad  case  as  this." 
Help,  Lord,  the  godly  man  fails,  there  is  no  faithfulness 
lefl  in  the  world.  We  are  undone  in  this  case  if  God  do 
not  help,  if  we  have  no  help  from  heaven.  But  what  an 
ornament  is  it  to  the  Christian  name  and  profession,  when 
the  very  words  of  such  and  such  as  do  profess  it,  are  reck- 
oned stable  as  a  pillar  of  brass.  "  I  would  no  more  dis- 
trust such  a  man's  word,  than  I  would  fear  the  falling  of 
the  heavens  over  me,  or  the  sinking  of  the  earth  under 
me:"  this  would  be  the  glory  of  our  religion.  O  !  then, 
let  us  labour  to  be  perfect  in  this  respect  as  our  heavenly 
Father  is  perfect. 


LECTURE  XXIII.* 

Ha  VINO  discoursed  from  this  text,  of  many  of  the  divine 
perfections,  under  the  distinct  heads  of  the  perfections  of  the 
divine  nature,  of  the  divine  mind,  and  of  the  divine  will : 
and  as  for  tho.se  of  this  last  rank,  having  discoursed  to 
you  of  several  others,  it  remains  to  say  something  yet, 

4.  Of  the  DIVINE  GOODNESS ;  where,  by  goodness,  I  do  not 
mean  the  goodness  of  being  merely,  or  the  goodness  of 
this  or  that  thing  in  its  own  particular  kind;  nor  moral 
goodness  in  the  utmost  extent  and  latitude  of  it,  for  that 
would  comprehend  the  several  other  perfections  of  the 
divine  will,  that  have  been  spoken  to  already:  but  one 
branch  thereof  only,  which  commonly  goes  under  the  name 
of  benignity;  a  benign  inclination  of  will,  which  we  are 
to  consider,  both  with  respect  of  what  it  excludes,  and  in 
respect  of  what  it  includes. 

(1.)  In  respect  of  what  it  excludes;  it  excludes  what  is 
opposite  to  it,  whether  it  be  contrarily  opposite,  or  contra- 
dictory. That  which  is  contrarily  opposite  is  an  aptness 
to  do  hurt,  a  mischievous  di.sposition  to  have  a  mind  or  will 
prone  to  the  doing  of  mischief ;  which  it  most  certainly  ex- 
cludes; and  then,  that  which  is  contradictorily  oppo.site  is, 
not  to  be  willing  to  do  good,  an  unaptness  to  do  good. 

{2.)  And  so,  accordingly,  it  doth  include  a  general  pro- 
pensity to  benefaction,  lo  acts  of  beneficence,  and  so  we  are 
to  consider  the  goodness  of  God  analogically  to  what  we 
can  find  of  any  like  specimen  among  men  ;  for  indeed 
much  of  our  way  of  knowing  God  is  by  reflection,  there 
being  somewhat  of  God  yet  left  and  remaining  in  man, 
fragments,  broken  relics  of  that  image  first  instamped  upon 
the  soul  of  man  in  his  creation.  And  by  them  it  is,  that 
we  form  the  general  notion,  even  of  those  perfections  which 
we  do  ascribe  to  God.  We  see  the  several  features  of  that 
image,  by  reflection,  as  in  a  glass,  on  which  we  beslow 
such  and  such  names.  Though  in  the  mean  time  we  must 
know,  (as  hath  been  told  you  upon  other  occasions  over 
and  over,)  that  whatsoever  there  is  that  goes  under  the 
same  name  with  God  and  with  us,  (as  all  his  communicable 
attributes  do,)  yet  the  things  must  be  infinitely  diverse,  as 
his  being  and  ours  cannot  but  be.  It  is  but  some  shadow, 
some  faint  resemblance,  of  the  divine  perfections  that  are 
discernible  in  us.  But  upon  those  things  we  bestow  these 
names,  still  appiebending,  that  under  the  same  name  some- 
what infinitely  more  perfect  hath  its  place  and  being  in  God. 

And  now,  as  to  this  perfection,  (the  divine  benignity,)  I 
purposely  reserved  that  tothe  last  place,  because  it  is  most 
in  the  eye  and  design  of  this  text,  as  is  very  manifest  if  you 
look  back  but  to  the  two  more  immediate  paragraphs, 
which  do  more  directly  refer  hither,  the  former  of  them 
more  expressly  signifying  that  vacancy  that  should  be  in 
us,  (in  conformity  to  the  divine  pattern  and  example,)  of 
all  inclination  lo  do  evil,  and  the  latter,  positively  express- 
ing and  holding  forth  the  inclination  that  should  be  in  us, 
after  the  same  example  to  do  good.    Of  the  former  of 


Lect.  XXIII.        THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE 'DIVINE  BEING. 


1123 


these  paragraphs  you  may  look  downwards  from  ver.  38, 
and  see  how  the  design  of  that  runs  against  a  mischievous 
temper  and  disposition  of  spirit,  an  aptness  to  do  evil,  yea, 
though  provoked ;  that  there  must  be  no  disposition  to  re- 
taliate, to  requite  evil  with  evil,  wrong  with  wrong,  injury 
with  injury;  but  rather  than  do  so,  sulfer  oneself  to  be  m- 
jured  more,  as  the  several  expressions  in  that  paragraph 
do  signify,  which  it  is  not  needful  here  to  consider. 

And  then  for  the  latter  paragraph,  concerning  the  dispo- 
sition to  do  good,  the  discourse  of  that  runs  from  ver.  43. 
to  this  conclusion  and  close  of  the  chapter;  all  under  the 
name  of  love  ;  so  extensive  and  large  in  reference  to  its 
object,  as  not  to  exclude  enemies  themselves;  those  that 
do  with  the  most  bitter  hate  pursue  and  persecute  us. 
"  You  have  heard  it  hath  been  said.  Thou  shalt  love  thy 
neighbour  and  hate  thine  enemy  ;"  such  undue  limits  have 
been  wont  to  be  put  and  assigned  to  your  love ;  that  you 
acquit  yourselves  well  enough  if  you  do  love  them  that 
love  you,  and  if  you  do  good  turns  to  them  that  do  such  to 
you,  if  you  carry  it  courteously  and  afiably  in  your  saluta- 
tions to  such  as  will  salute  you.  But  this  is  a  mean  and 
narrow  .spirit,  unworthy  of  a  Christian,  and  unworthy  of 
the  name  and  design  of  Chri-stianity,  that  being  intended 
to  restore  man  to  man,  to  restore  man  to  himself,  to  make 
man  what  he  was,  and  what  he  should  be.  There  are  no 
.such  limitations  as  those  to  be  made  to  our  love ;  it  must 
reach  enemies,  enemies  themselves.  "  I  say  unto  you,  love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them 
that  hate  you,  and  pray  for  them  that  despitefuUy  use  and 
persecute  you;"  and  all  this,  that  you  may  be  perfect,  as 
your  heavenly  Father  is  perfect;  (for  so  he  doth;)  "  that 
you  may  be  the  children  of  your  Father  which  is  in  hea- 
ven, for  he  maketh  his  sun  to  rise  upon  the  evil  and  upon 
the  good,  and  sends  his  rain  upon  the  just  and  upon  the  un- 
just ;"  animadverting  upon  it  as  a  mean  thing,  and  an  argu- 
ment of  a  base  and  narrow  spirit,  to  have  our  love  and  kind- 
ness confined  to  those  wonted  limits, wherein  men, otherwise 
taught  by  their  own  corrupt  inclinations,  are  wont  to  con- 
fine theirs.  This  is,  therefore,  the  main  and  more  principal 
design  of  this  text,  as  it  refers  to  the  context,  to  commend 
to  us  the  divine  benignity,  to  represent  that,  and  to  set  it 
before  us  as  a  pattern  to  which  we  are  to  be  conformed. 
Be  in  this  respect  perfect  as  your  heavenly  Father  is  perfect. 

And  indeed,  it  is  the  fittest  to  consider  this  divine  per- 
fection in  the  last  place ;  for  it  is  (as  it  were)  the  perfecting 
perfection  ;  it  crowns  and  consummates  all  the  rest.  All 
the  excellencies  of  the  Divine  Being,  they  are  to  be  con- 
sidered not  abstractly,  each  by  itself,  but  as  they  refer  to 
one  another,  and  as  all  together  they  do  make  one  admira- 
ble temperament ;  2is  with  reverence  we  may  speak.  Indeed, 
of  those  that  are  abstractly  considered,  that  are  wont  to  go 
under  the  notion  with  us  of  very  great  exercise,  should  be 
all  separated  from  this,  they  lose  themselves,  lose  their  very 
name  ;  wisdom,  apart  from  goodness,  it  were  only  an  abi- 
lity to  contrive  ;  power,  apart  from  goodness,  were  only  an 
ability  to  execute  ill  purposes  and- designs.  But  divine 
wisdom,  that  is  in  conjunction  with  most  perfect  goodness ; 
and  divine  power,  that  is  in  conjunction  with  the  most 
perfect  goodness;  and  so  this  is  (as  I  may  say)  the  per- 
fecting perfection,  consummating  of  all  the  rest.  How  ad- 
mirable a  thing  is  that  wisdom  that  is  continually  prompted 
by  goodness!  and  that  power  that  is  continually  set  on 
work  by  goodness,  in  all  the  efforts  and  exertions  of  it ! 

And  now,  in  speaking  to  this,  the  divine  benignity  and 
goodness,  I  shall  briefly  point  out  unto  you  the  various 
diversifications  of  it,  and  then  lay  before  you  some  of  the 
more  observable  exemplifications  of  it.  I  shall  show  you 
how  it  is  diversified,  and  wherein  it  is  exemplified. 

[1.]  How  it  is  diversified.  It  admits,  in  sundry  respects, 
(which  I  shall  mention  to  you,)  of  sundry  considerations 
and  notions  that  may  be  put  upon  it,  which  yet  do  all  run 
into  this  one  thing,  goodness.  First,  as  it  imports  a  pro- 
pension  unto  any  thing  of  suitableness,  according  as  the 
estimate  of  divine  wi.sdom  and  liberty  doth  determine  it, 
and  so  it  goes  under  the  name  of  love.  Love,  is  nothing 
else  but  a  propension  towards  this  or  that  object.  The 
objects  towards  which  divine  goodness  is  prepense,  they 
are  estimated  by  his  wisdom  and  liberty,  or  sovereignty  in 
conjunction,  in  respect  of  their  capacities  to  receive  these 
his  propensions,  or  to  be  the  passive  subjects  thereof.    Se- 


condly, as  it  refers  to  offenders,  guilty  creatiires,  so  this 
goodness  is  his  clemency  ;  thirdly,  as  it  refers  to  repeated 
offences,  so  it  is  patience ;  fourthly,  as  it  refers  to  long  con- 
tinued and  often  repeated  provocations,  so  it  is  long-suffer- 
ing, forbearance ;  fifthly,  as  it  refers  to  a  miserable  object, 
so  it  is  pity  and  compassion ;  sixthly,  as  it  refers  to  an 
amiable  object,  so  it  is  complacency  and  delight ;  seventhly, 
as  it  refers  to  an  indigent  object,  and  speaks  large  benefac- 
tions towards  it,  so  it  is  bounty ;  and  lastly,  as  it  refers  to 
the  principle  of  liberty  and  spontaneity  from  whence  it 
proceeds,  so  it  is  called  grace,  cvSokih,  the  very  expression 
that  is  used  to  signify  the  goodness  of  the  will,  when,  with- 
out any  kind  of  inducement,  good  is  done  for  goodness' 
sake.  "  Thou  art  good  and  (ioest  good."  When  there  is 
nothing  to  oblige,  nothing  to  requite,  nothing  to  remunerate, 
nothing  to  invite,  this  is  the  graciousness  of  goodness. 
These  are  sundry  diversifications,  (as  they  may  fitly  enough 
be  called,)  and  one  and  the  same  excellency,  divine  good- 
ness and  benignity,  raised  according  as  such  and  such  re- 
spects (as  have  been  mentioned)  do  clothe  it.     But  then, 

p.]  We  come  to  give  you  exemplifications  of  it,  in  in- 
stances and  evidences  that  do  recommend  and  show  it 
forth  unto  us.     And, 

First,  The  most  obvious  and  most  comprehensive  one  is, 
this  very  creation  itself  which  we  behold,  and  whereof  we 
ourselves  are  a  little,  inconsiderable  part.  What  else  can 
be  supposed  to  have  been  the  inducement  to  an  infinite, 
self-sufficient,  all-sufficient  Being  to  make  such  a  creation 
as  this  stand  forth  out  of  nothing,  but  an  immense  good- 
ness, a  benignity  not  to  be  prescribed  unto,  and  was  -only 
its  own  reason  to  itself,  of  what  it  would  design  and  do  1 
The  creation  could  add  nothing  to  him  ;  for  it  being  pro- 
duced out  of  nothing,  it  could  have  nothing  in  it,  but  what 
was  of  him  and  from  him ;  and  so  there  is  nothing  of  being 
in  it,  nothing  of  excellency  and  perfection  in  it,  hut  what 
was  originally  and  eminently  in  himself  before ;  for  noth- 
ing could  give  that  which  it  had  not ;  and  all  that  is  in 
this  world,  is  given  out  from  God  himself,  and  therefore, 
it  is  resolvable  into  nothing  else  but  mere  goodness,  that 
we  are,  or  that  any  thing  else  besides  is.  As  in  Rev.  iv.  II. 
"  For  thy  pleasure  all  things  are  and  were  created."  For 
thy  pleasure  ;  it  was  a  pleasure  to  him  to  have  that  im- 
mense and  boundless  goodness  of  his  issue  and  flow  forth 
in  such  a  creation  :  and  among  the  rest  of  creatures,  in 
giving  being  to  such  as  might  be  capable  of  knowing  who 
made  them,  and  of  contemplating  the  glorious  excellencies 
of  their  IVIaker,  and  of  partaking  a  felicity  in  him,  as  well 
as  a  being  from  him.  Indeed,  that  there  should  be  so  vast 
a  creation,  (though  all  that  is  nothing  compared  with  him, 
va.st  as  it  is,)  that  is  owing  to  his  power  ;  that  there  should 
so  ornate,  and  amiable,  and  orderly  a  frame  of  things  be 
created,  that  is  owing  to  his  wisdom.  But  that  there  should 
be  any  creation  at  all,  that  is  owing  to  nothing  else  hut 
his  mere  goodness.  He  would  have  creatures  that  should 
be  capable  of  knowing  and  enjoying  the  excellencies  and 
perfections  that  make  up  his  being  to  himself,  according 
to  their  measure  and  capacities  ;  and  he  would  have  other 
creatures  of  inferior  ranks  and  orders  to  minister  unto 
them.  And  though  this  be  an  obvious  thing,  and  we  hear 
of  it  often,  it  is  often  in  our  minds,  yet  I  am  afraid  it  is  not 
often  enough  in  our  hearts.  It  doth  not  sink  and  pierce 
deep  into  our  souls,  to  think  what  we,  by  mere  nature,  are, 
by  mere  untainted,  uncorrupt  nature  ;  all  that  we  are  by 
divine  benignity,  that  it  did  eternally  depend  upon  his 
mere  pleasure  whether  I  should  be  something  or  nothing. 
And  what  a  rebuke  would  this  carry  in  it  to  a  vain  mind, 
if  it  might  be  seriously  and  often  thought  of!  "  Was  I 
created  to  indulge  and  pursue  vanity,  to  indulge  a  vain 
mind,  and  pursue  vain  things  V  How  great  an  awe  would 
it  hold  our  spirits  under  !  It  would  teach  us  to  fear  the 
Lord  and  his  goodness,  to  think,  "  I  only  am,  and  have  a 
place  in  this  world,  because  he  thought  it  good,  and  he 
saw  it  good  to  have  it  so."    But, 

Secondly,  The  universal  suslentation  that  he  affords  to 
all  created  beings,  generally  considered :  that  is  all  nothing 
but  mere  goodness  ;  for  as  he  had  no  need  of  a  creation  at 
first,  he  hath  still  no  need  of  it,  and  he  that  hath  raised  it 
up  into  being  out  of  nothing  one  moment,  might  have  suf- 
fered all  to  slip  and  lapse  into  nothing  the  next  moment 
again,  without  injury  to  what  he  hath  made,  or  without 


1124 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  I. 


loss  to  himself.  His  tender  mercy  is  over  all  his  works. 
He  lets  all  this  great  variety  of  creatures  that  replenish  this 
world,  continually  draw  from  him.  The  eyes  of  all  things 
look  towards  him.  Nature  hath  (as  it  were)  set  an  eye  in 
every  thing  that  is  made,  only  to  look  up  with  craving 
looks  to  the  great  Author  of  all  things,  and  all  are  sustain- 
ed suitably  as  their  indigent  states  require,  when  all  are 
still  useless  to  him,  and  advantage  him  nothing.     But, 

Thirdly,  His  continual  sparing  offending  creatures;  how 
constant  a  testimony  and  evidence  is  this  of  the  immense 
goodness  of  God  !  That  when  he  hath  those  that  offend 
him  continually  in  his  power  and  at  his  mercy,  and  he 
may  right  himself  for  what  hath  been  done  in  a  moment, 
or  prevent  doing  any  thing  more  to  his  displeasure,  and  to 
his  dishonour,  yet  he  spares  :  how  admirable  goodness  is 
this  !  It  is  not  oscitancy  and  neglect,  as  if  he  took  no  no- 
tice of  what  men  did.  On  purpose  to  obviate  such  an 
expression,  Moses  useth  that  emphatical  expression,  (in- 
terceding for  offending  Israel,)  "  Let  the  power  of  my  God 
be  great,  according  as  thou  hast  spoken,  saying.  The  Lord 
is  long-suffering  and  slow  to  anger."  Let  the  power  of  my 
God  be  great.  It  is  not  from  oscitancy,  but  power,  that 
guilty  creatures  are  spared,  that  an  offending  world  is  not 
turned  into  flames  and  ashes  long  ago ;  that  a  vindictive 
fire  hath  not  been  preying  on  it,  and  vindicating  the  wrong 
done  to  the  offended  Maker  and  Lord  of  all.  It  is  not 
oscitancy  but  power,  that  is,  power  over  himself,  the  great- 
est of  all  powers.  Creating  power  is  less;  the  sustentative 
power,  by  which  the  world  is  bore  up,  is  less.  By  the 
exertion  of  his  power  towards  his  creatures  he  can  easily 
conquer  them;  but  by  this  exercise  of  his  power  he  dolh 
(as  it  were)  conquer  himself;  withholding  himself  from 
tho.se  more  sudden  eruptions  of  displeasure  and  wrath, 
which  would  argue  that  these  were  a  predominant  thing 
with  him.  But  he  will  let  the  world  know  it  is  not  .so. 
There  is  the  power  of  goodness  that  doth  predominate  and 
is  governing.  It  is  admirable  in  itself,  and  ought  to  be  so 
in  our  estimate,  that  this  world  which  hath,  for  so  many 
thousand  years,  been  inhabited  and  possessed  by  rebels 
again.st  the  crown  and  throne  and  dignity  of  the  Eternal 
King,  is  yet  spared,  and  they  let  propagate  their  kind,  and 
transmit  their  nature,  though  they  do,  with  it,  transmit  the 
poison  and  malignity  of  an  inveterate  hate  and  enmity 
against  the  Author  of  their  being.  How  admirable  is  the 
divine  goodness,  that  shows  itself  in  this  patience  and  long- 
suffering  towards  a  guilty  world !  We  are  taught  so  to  ac- 
count ;  "  Despi.sest  thou  the  riches  of  his  forbearance  and 
long-suffering,  not  knowing  that  the  goodness  of  God 
leadeth  thee  to  repentance  1"  Rom.  ii.  4.     And  again. 

Fourthly,  We  are  to  consider  a^  a  further  instance  and 
evidence  of  this  immense  goodness  of  God,  that  he  is 
pleased  to  take  such  care  of  the  children  of  men,  in  their 
several  successive  ages  and  generations,  as  we  iind  he  con- 
tinually doth ;  not  only  sparing  them  but  providing  for 
them  ;  which  is  a  plain  and  most  constantly  positive  in- 
stance and  exemplification  of  this  goodness  whereof  we 
speak.  Two  ways  he  doth  more  especially  take  care  of  the 
offending  creatures  that  do  possess  and  inhabit  this  earth 
of  ours ;  partly  by  laws,  and  partly  by  providence. 

i.  By  Laws.  How  much  of  the  goodness  of  God  is  seen 
by  those  very  laws  which  he  hath  taken  care  shall  have 
place  in  this  world,  and  by  which  any  thing  of  common 
order  is  preserved  1  How  admirable  is  it  that  he  should  so 
concern  himself  for  the  tranquillity  and  peace  and  welfare 
of  those  that  are  in  a  confederacy  and  combination  against 
him,  and  have  been  so  from  one  generation  to  another! 
How  wonderful  is  it!  It  is  owing,  partly,  lo  the  impres- 
sions he  hath  made  and  left  upon  the  minds  and  nature  of 
men,  that  there  are  any  such  laws  as  go  under  the  name  of 
the  laws  of  nature,  which  have  this  tendency  and  design, 
to  keep  the  world  in  a  peaceful  and  quiet  state ;  and  do 
so,  as  far  as  they  obtain  and  prevail.  And  indeed,  there 
is  none  that  do  any  thing  to  the  disturbance  and  disquiet  of 
the  world,  but  they  abandon  the  law  of  their  nature  in  what 
they  do,  and  offer  violence  to  themselves.  But  any  such 
law  of  nature  we  must  understand  to  have  proceeded  from 
the  Author  of  nature,  and  we  must  understand  it  to  have 
been  preserved  and  kept  alive  among  men,  by  him  that 
doth  preserve  the  nature  of  man,  and  doth  take  care  that 
there  should  be  successions  of  such  creatures  in  this  world. 


Consider  how  tender  he  is  of  the  life  of  man,  that  he  hath 
provided,  that  there  should  be  such  a  law,  even  in  man's 
nature,  against  murder,  of  which  the  municipal  laws  of 
several  countries  are  all  transcripts,  and  all  owing  to  the 
general  Legislator.  Whatsoever  laws  of  this  or  that  coun- 
try do  agree  with  the  natural  law,  they  are  all  from  the 
supreme  Legislator,  and  are  but  discoveries  of  the  care  and 
concern  that  the  common  Ruler  of  this  world  hath  to  pre- 
serve such  a  creature  as  man  on  earth,  from  violence  and 
wrong.  And  so  likewise,  the  laws  that  do  obtain  any  where 
for  the  preservation  of  property,  and  for  the  preservation 
of  chastity,  and  for  the  preservation  of  fame  and  reputation 
among  men,  and  the  like  ;  that  men  may  not  be  injured  in 
such  respects  :  they  are  all  so  many  instances  and  exem- 
plifications of  the  great  and  general  benignity  of  the  com- 
mon Lord  and  Author  of  all  things,  towards  his  poor  crea- 
tures in  this  world,  though  he  beheld  his  nature  poisoned 
with  enmity  and  malignity  against  himself,  and  though 
that  creature  takes  no  notice  of  him  in  all  this.     And  then, 

ii.  The  case  is  seen,  not  only  in  the  provision  he  hath 
made  by  laws,  but  which  he  continually  makes  by  pro- 
vidence, for  the  sustentation  of  these,  his  offending  crea- 
tures. So  you  see  the  text  refers  us  to  these  very  instances, 
"  Love  your  enemies,  do  good  to  them  that  hate  you,  pray 
for  them  that  despitefully  use  you  and  persecute  you,  that 
you  may  be  the  children  of  your  Father  which  is  in  hea- 
ven:" that  you  may  represent  and  show  forth  the  divine 
nature  in  yourselves,  that  you  may  show  yourselves  born 
of  God,  with  such  a  nature  as  God  hath ;  give  some  proofs 
and  discoveries  of  the  divine  nature  in  you,  because  he 
doth  thus ;  loves  his  enemies,  doth  good  to  them  that  hate 
him,  feeds  them  with  breath,  with  bread,  with  all  the  ne- 
cessary supports  of  life,  in  a  continual  course  from  day  to 
day.    And  again, 

Fifthly,  It  doth  further  evidence  and  exemplify  divine 
goodness,  and  how  perfect  he  is  therein,  that  there  is  any 
derivation  hereof  to  be  found  any  where  among  men,  that 
there  is  any  such  thing  among  men  as  goodness  towards 
one  another,  in  any  degree  of  it.  Wheresoever  there  is  to 
be  found  more  or  less  of  that  which  we  call  good  nature, 
if  there  be  any  thing  of  humanity,  of  an  aptness  to  do  good 
to  others,  or  an  unaptness  to  do  them  hurt,  or  to  take 
pleasure  in  their  infelicities  or  miseries,  these  are  so  many 
specimens  of  goodness  that  are  derived,  and  their  very  de- 
rivation speaks  a  fountain  from  whence  they  come.  There 
can  be  no  borrowed  or  participated  goodness  but  must 
suppose,  and  imply,  a  first  goodness  whence  it  proceeds. 
If  tnere  be  any  the  least  goodness,  in  any  creature,  this 
refers  us  to  God,  prompts  us  to  look  towards  him  with 
adoring  eyes.  This  is  a  little  ri\Tilet  from  an  immense 
ocean,  a  beam,  a  ray  from  that  Sun  of  love  and  goodness, 
from  that  Nature  that  is  all  goodness  and  all  love  itself, 
in  the  very  essence  of  it.  This  we  ought  to  consider,  if 
we  meet  with  any  kindness  in  this  world,  if  we  see  any 
efforts,  any  discoveries  of  pity,  of  compassion  and  merci- 
fulness in  one  towards  another,  this  is  all  goodness  from 
the  First  Goodness.  All  this  shows  there  is  one  Immense 
Goodness,  whence  all  such  little  parcels  of  goodness  do 
proceed  and  come.  Even  in  this  apostate  and  fallen  world 
we  see  some  such  appearances  of  the  divine  image  (as  was 
said)  yet  left.  We  see  man  hath  love  in  his  nature,  some- 
thing of  goodness  in  his  nature,  a  proneness  lo  do  acts  of 
goodness  and  beneficence  to  some  or  other,  as  they  come 
in  his  way  :  this  should  presently  make  us  fall  adoring  the 
Supreme  Goodness  in  all  this.     But  then, 

Sixthly,  The  design  of  recovering  apostate,  fallen  man, 
is,  beyond  all  things,  a  most  admirable  discovery  of  divine 
goodness ;  that  ever  he  should  have  formed  such  a  design. 
Here  is  such  a  creature,  such  an  order  of  creatures,  such  a 
sort  of  creatures,  fallen,  sunk,  lost,  become  miserable,  and 
miserable  by  their  own  delinquency,  by  their  own  apostacy, 
that  is,  by  their  own  choice :  they  have  cho.sen  the  way 
that  leads  down  to  the  chambers  of  death  and  eternal  ruin. 
Now,  that  in  this  case  he  should  form  a  design  with  him- 
self, "  I  will  yet  settle  a  course  wherein  such  creatures  as 
these  may  be  recovered  and  saved,  even  from  a  self-pro- 
cured ruin."  If  there  were  not,  I  say,  a  goodne.«s  whereof 
no  other  account  could  be  given,  but  that  it  is  divine,  but 
that  it  is  of  itself,  as  the  Deity  is,  as  the  Godhead  is;  who 
would  ever  have  imagined  but  that  such  creatures  having 


Lect.  XXIV.       THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


offended,  and  by  their  offensive  nature  and  course,  put 
themselves  into  a  way  of  peri^hins,  must  have  been  let 
perish.  NothmK  more  wasneeiilal  ihan  to  let  them  perish. 
Why  should  they  not  be  let  perisli,  when  they  chose  it, 
when  they  loved  it,  and  affected  the  way  lo  it  1  "  They 
that  hate  me  love  death."  They  that  hated  wisdom,  the 
Supreme  Wisdom,  they  loved  death.  And  why  might 
they  not  be  left  to  their  own  choice,  to  take  the  things  they 
love  1  No,  this  was  God. like,  this  speaks  the  goodness  of 
a  God,  that  he  will  prevent  the  perishing  of  self-destroying 
creatures.  "  Their  destruction  is  of  themselves,. but  Ihey 
shall  find  that  in  me  is  their  help  ;"  as  by  the  prophet  he 
speaks  his  own  mind  and  heart.  Partly,  the  design  itself, 
of  saving  and  recovering  such  creatures,  and  partly,  the 
strange  and  most  surprising  methods  for  bringing  about 
such  a  design,  may  not  only  beget  conviction,  but  the 
highest  admiration  also,  of  the  goodness  of  God.  We 
should  not  only  acknowledge  it,  but  fall  a  wondering,  and 
even  lose  ourselves  in  wonder.  How  unaccountable  a 
goodness  was  thi.s,  that  rather  than  such  creatures  as  we 
should  finally  and  remedilessly  perish,  God  should  put  on 
man,  become  man :  that  man,  a  man  of  sorrows ;  that  man 
of  sorrows,  at  last  a  sacrifice  on  a  cross,  to  bring  about  a 
reconciliation  between  an  offended  Majesty  and  offending 
creatures  t  What  manner  of  love  was  this  I  what  a  trans- 
porting discovery  of  divine  goodness!  "God  so  loved  the 
world,  that  he  gave  his  only-begotlen  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  everlasting 
life,"  John  iii.  16.  But  then,  if  we  add  in  the  next  place, 
lo  all  this, 

Seventhly,  The  various  means  that  he  useth  to  draw  and 
gather  in  souls,  to  comply  with  the  terms  upon  which  par- 
don and  reconciliation,  and  eternal  .salvation  are  offered  to 
us.  There  are  his  ensigns  displayed,  there  is  a  Gospel 
published,  there  is  an  office  set  on  foot,  which  is  to  last 
through  all  ages  to  the  end  of  time,  on  purpose  to  draw 
and  gather  in  souls  ;  and  all  these  lo  be  looked  upon  still 
under  the  notion  of  enemies,  thev  whose  hearts  were  full 
of  enmity  and  hate  against  him.  For  whom  indeed  he  hath 
been  doing  good,  in  common  kinds,  long  before  :  but  they 
never  thanked  him  for  all  the  actings  of  his  patience  and 
sparing  mercy.  But  such  things  are  continually  done  to- 
wards the  unthankful  and  ihe  evil;  yea,  these  he  is  so  in- 
tent upon  saving  from  a  deserved  ruin,  and  bringing  them 
to  partake,  even  in  a  blessedness  with  himself,  to  unite 
them  with  his  Son,  make  them  one  with  him,  to  possess 
them  with  his  Spirit;  and  to  one  of  the  greatest  wonders 
of  the  divine  goodness  that  can  be  thought  of  When  he 
hath  given  his  Son  to  he  a  sacrifice  for  poor  sinners,  then 
to  give  his  Spirit  to  enter  into  them,  and  to  inhabit  and 
possess  them,  and  dwell  in  them  ;  that  holv,  pure  Spirit, 
that  Spirit  of  all  goodness  and  purity,  that  Spirit  of  holi- 
ness, as  he  is  called,  that  he  should  make  his  entrance 
into  unholy  souls,  souls  that  are  so  many  cells  of  impiiriiy 
and  filthiness,  of  everv  thing  that  is  hateful  and  noisome 
and  loathsome,  how  admirable  a  discovery  is  this  of  the 
divine  goodness  I 


LECTURE  XXIV.* 

And  having  thus  demonstrated  the  divine  goodness,  my 
design  is  to  vindicate  it.  And  that  is,  indeed,  of  so  great 
importance,  that  I  cannot  think  it  fit  to  leave  off  from  this 
subject  without  placing  some  endeavour  that  way.  It  is 
of  the  greatest  consequence  to  us,  in  all  the  world,  to  have 
our  souls  habitually  possessed  with  a  believing,  admiring 
sense  of  the  goodness  of  God.  We  should  therefore  watch 
with  greater  jealousv  over  our  souls,  in  no  one  point  more 
than  this,  lest  any  thought  .should  arise,  or  lest  any  injec- 
tion should  fix  and  have  place  in  our  souls,  that  should 
any  way  lend  to  infer  with  us  a  diminution  of  the  good- 
ness of  God,  that  the  glory  of  it  should  be  sullied  in  our 
eyes,  or  that  it  should  be  obscured  or  darkened  in  any 
kind:  for  how  much  may  a  thought  do  of  prejudice  to 
that  genuine,  holy,  spiritual  affection  that  should  be  work- 
ing back  again  in  ourselves  towards  a  good  God  I     How 

*  Preached  December  11th.  1691. 

75 


may  that  affection  be  stifled  by  a  thought,  if  it  be  not  duly 
and    ■    -Miiribly  obviated  ! 

And  indeed,  theie  ar"  but  these  two  great  objections  that 
can,  with  any  plausibleness,  offer  theiikselves  against  the 
goodness  of  God  ;  partly,  the  eternal  miseries  that  do  befall 
the  greater  part  of  mankind;  and  partly,  the  temporal  ca- 
lamities that  do  befall  the  better  part.  These  two  ways, 
men  may  object  to  themselves  against  the  divine  goodness, 
wherein  God  is  here  represented  as  so  perleci,  that  the 
most  should  miserably  perish,  and  the  best  should  undergo 
many  hard  and  grievous  things,  even  in  this  world.  Both 
these  we  shall  take  into  consideratirn,  that  .so,  this  most 
necessary  part  of  the  idea  of  Ihe  divine  peifections  may 
obtain,  without  any  kind  of  obstruction  or  objection  lying 
against  it  in  our  minds  or  hearts;  so  as  we  may  yield  our- 
selves to  be  entirely  swallowed  up  of  the  divirie'goodness. 

The  former  of  these  is  more  frequent.  And  to  show 
how  little  pretence  there  can  be  from  thence,  how  Utile 
colour  of  objection  against  the  divine  goodness,  I  shall  lay 
before  you  Ihe.se  many  considerations: 

1.  That  no  such  goodness  can  be  as  a  perfection  in  God, 
that  shall  exclude  or  diminish  any  of  his  other  perfections. 
No  such  goodness  can  belong  lo  the  nature  of  God,  as  any 
perfection  due  to  it,  that  shall  be  exclusive  or  diminishing 
of  any  other  perfection.  You  should  not  praise  a  man, 
but  reproach  him,  if  you  should  give  this  of  him  as  his 
character,  that  he  is  so  very  good.natnred,  as  never  to  make 
any  difference  between  civilities  and  affronts. 

2.  Punitive  justice  is  most  certainly  a  perfection  belong- 
ing to  the  nature  of  God.  both  as  he  is  a  Being  univer.-^ally 
perfect,  and  as  he  is  the  Ruler  of  the  world,  to  be  exercised 
in  such  cases,  wherein  there  is  occasion  it  should  have 
place.  This  is  plain  in  itself,  punitive  justice  to  be  exer- 
cised where  it  ought  to  have  place,  it  is  a  perfection  be- 
longing to  the  nature  of  God  as  he  is  a  Being  of  universal 
perfection,  and  the  Ruler  of  the  world:  as  indeed,  the 
Original  Being,  the  First  of  Beings,  inu.si  include  all  per- 
fection eminently  in  itself  For  there  is  no  perfection  that 
is  not  somewhat,  and  there  is  no  something  that  can  come 
from  nothing,  and  therefore,  the  First  Being  must  have  all 
perfection  in  it.  And  if  this  he  a  perfection,  (as  every 
man's  judgment  will  tell  him  it  is,)  that  is,  punitive  justice, 
lo  be  exercised  upon  proper  occasions,  it  cannot  hut  have 
place  in  the  Divine  nature,  as  he  is  a  B 'ing  of  universal 
perfection,  and  as  it  necessarily  belongs  lo  him,  supposing 
a  world,  lo  be  the  Governor  of  it.  It  could  be  from  no  other 
but  him;  and  therefore,  can  be  under  no  government  but  his. 

3.  There  can  be  no  place  for  the  exercise  of  punitive 
justice,  but  in  reference  to  creatures  governable  by  a  law. 
Punitive  justice  can  never  have  place,  but  towards  .such 
creatures  as  do  admii  of  being  governed  by  a  law.  Punish- 
ment is,  properly,  nothing  else  hut  due  animadversion 
upon  an  offender  against  the  law  lo  which  he  is  obliged, 
and  which  he  is  put  under.  This  also  is  plain  in  itself, 
and  only  leads  lo  what  I  add  further, 

4.  That  no  creature  can  be  capable  of  government  by  a 
law,  but  such  a  one  as  is  endowed  with  the  natural  (acui- 
ties of  an  understanding  and  a  will.  There  is  no  place  for 
a  legal  government,  and  .so  nor,  consequently,  for  the  exer- 
cise of  punitive  justice,  but  toward  a  creature  that  is  en- 
dowed with  ihe  natural  faculties  of  an  understanding  and 
will,  supposing  Ihal  such  a  creature  be  Euiliy  of  violating 
the  laws  by  which  he  ought  to  be  governed. 

5.  It  can  be  no  reflection  upon  the  nature  of  God  to 
have  made  such  a  creaiure  as  man.  For  ihal  which  is  the 
very  first  instance  of  divine  goodness,  it  would  he  very 
strange  that  ihal  should  be  a  reflection  upon  it,  cloud  it,  <ir 
obscure  it.  It  evidencelh  it  mo.si  highly,  that  when  it  was 
in  the  choice  of  God,  and  a  thin?  nierelv  depending  upon 
his  pleasure,  to  make  such  a  sort  and  order  of  creatures 
stand  up  out  of  nothing  into  being.  This  i-,  I  .say,  the 
first  evidence  of  his  goodness,  and  speaks  rottiine  io  the 
disparagement  of  it :  "  for  thy  pleasure  all  thin?s  are  and 
were  created  "  And  that  which  ought,  from  the  very  reason 
of  Ihe  thing,  to  he  matter  of  highest  and  most  grateful  ac- 
knowledgment and  adoration,  must  thereupon,  necessarilv, 
be  an  instance  of  goodness  in  him  lo  whom  such  gratefijl 
acknowledgments  are  due,  and  by  whom  they  are  claimed. 
And  it  is  a  saying  that  carries  its  own  light  and  reason  in 


1136 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  I. 


it,  of  that  ancient,  that  "  If  I  were  capable  (saith  he)  of 
making  an  intelligent  creature  stand  up  out  of  nothing, 
with  a  present  power  of  using  and  understanding,  the  first 
thing  I  should  expect  from  him  should  be,  that  he  fall 
down  and  worship  me,  and  make  acknowledgment  to  me, 
for  having  been  the  author  of  being,  and  of  such  a  being 
to  him."  And  then,  for  the  kind  of  this  being  which  divine 
goodness  hath  allotted  to  it,  it  makes  it  a  high  instance  of 
his  goodness  itself  So  far  is  it  from  being  a  diminution 
to  it,  that  is,  that  he  hath  given  us  such  a  sort  of  being 
that  is  merely  imitative  and  resembling  of  his  own,  where- 
in could  there  have  been  a  greater  signification  of  kindness 
and  goodness,  than  to  form  a  creature  after  his  own  image, 
with  a  spiritual,  intelligent  nature  like  his  own  ■?    And, 

6.  The  things  that  render  any  creolu re  capable  of  felicity, 
do  also  render  it  capable  of  government  by  a  law  :  that  is, 
reason  and  will,  an  intellective  and  elective  faculty  ;  these 
make  a  people  capable  of  government  by  a  law,  and  make 
them  capable  of  felicity  too.  As  hath  been  told  you,  if 
man  had  not  had  a  nature  endowed  with  an  understanding 
and  a  will,  he  could  have  been  no  capable  subject  of  being 
governed  by  a  law  :  but  then,  if  he  had  been  de.sliiute  of 
such  faculties  as  these,  he  could  not  have  been  capable  of 
felicity  neither.  If  he  had  not  understanding  to  apprehend 
wherein  it  lies,  and  a  will  to  unite  with  it,  choose  it,  and 
take  solace  in  it,  he  would  be  incapable  of  being  a  happy 
creature.  And  what !  can  it  be  any  argument  against  the 
divine  goodne.ss  that  he  hath  made  man  with  such  a  nature 
as  renders  him  capable  of  felicity  1  If  he  were  not  capable 
of  government,  he  could  not  be  capable  of  felicity;  the 
same  things  making  him  capable  of  the  one,  and  of  the  other. 

7.  It  must  have  been  a  very  great  blemish  upon  the  di- 
vine government,  if  creatures  capable  of  government  by 
law,  should  generally  offend  against  the  most  righteous 
and  equal  ones,  (as  his  laws  cannot  but  be,)  and  there 
should  be  no  course  taken  for  the  punishing  of  such 
transgressors.  This  must  be  a  manifest  blemish  upon  a 
government.  Suppose  we,  in  any  government  whatsoever, 
that  there  should  be  anv  such  edict  and  proclamation  pub- 
lished, that  let  the  subjects  under  such  a  government  do 
what  they  please,  no  man  shall  be  animadverted  upon,  all 
shall  do  what  is  good  in  their  own  eyes,  and  no  one  be  ever 
called  to  any  account ;  would  this  be  a  commendation  of 
a  government  1  Such  a  thing  is  altogether  iusupposable  in 
the  administration  of  the  best  and  most  excellent  govern- 
ment that  ever  was,  or  ever  can  he.  Consider  it  in  the 
whole  course  of  it,  not  the  temporal  administration  ab- 
stractly from  the  future  state  of  things,  but  the  course  and 
the  end  of  it  altogether ;  and  it  must  finally  appear  the 

•  best  and  most  perfect  and  excellent  government  that  ever 
was,  or  ever  can  be.  But  how  insupposable  is  it,  (I  say,) 
that  the  best  and  most  perfect  government,  should  ever  be 
liable  to  such  a  blemish  as  this,  that  let  men  be  never  so 
wicked,  it  shall  fare  as  well  with  them  as  if  they  were 
never  so  dutiful  and  obedient.  The  thing  speaks  itself, 
and  Scripture  speaks  it,  but  it  speaks  not  as  anolion  which 
it  suggests  anew,  but  only  that  which  it  takes  up  and  ob- 
serves, as  a  thing  common  to  men  before.  "  Shall  not  the 
Judge  of  all  the  world  do  right '!"  And  see  what  immedi- 
ately proceeds,  "  Wilt  thou  destroy  the  righteous  with  the 
wicked  1  That  be  far  from  thee ;  Shall  not  the  judge  of  all 
the  world  do  right  1"  Gen.  xviii.  23,  25.  Supposing  this  as 
agreat  fundamental,  a  principle  that  did  always  shine  with 
its  own  light,  and  that  did  evidence  itself,  that  it  must  be- 
long to  the  Judge  of  all  the  earth  to  do  right ;  and  so  put 
a  difference  between  the  righteous  and  the  wicked,  that 
they  are  not  to  fare  all  alike.     And  again, 

8.  The  very  nature  of  the  law,  that  was  original  and 
natural  to  man,  is  itself  a  high  evidence  and  instance  of 
divine  goodne.ss.  The  law  of  nature,  that  law  (I  say) 
which  was  original  and  natural  to  man,  and  so  inwrought 
into  himself  at  first,  that  he  was  even  constituted  as  a  law 
to  himself,  because  that  that  was  enjoined  in  it  summarily, 
did  carry  his  own  reason  in  it,  had  in  itself  recommending 
evidence  to  that  conscience  wherewith  he  was  created,  that 
God  did  rule  upon  those  terms  that  he  was  to  rule  himself 
upon  ;  and  so  must  judge  him  upon  such  terms,  as  upon 
which  he  must  judge  himself  For  do  but  consider,  how 
this  law  is  afterwards  summed  up  all  in  one  word,  love. 
This  was  the  fulfilling  of  the  law,  the  loving  of  God  above 


all ;  the  most  equal  thing  in  all  the  world,  that  the  highest 
and  best  love  should  be  placed  upon  the  highest  and  best 
;ood.  This  was  that  which  his  law  required,  that  we 
hould  love  the  Lord  our  God  with  all  our  heart,  and  with 
all  our  soul,  and  with  all  our  might.  Our  Saviour  gives 
this,  as  the  summary  and  principal  part  of  the  law  that 
was  natural  and  original  to  man  :  and  then,  the  second 
part  is  like  the  former,  loving  our  neighbour  as  ourselves. 
How  greatly  evidential  was  this  divine  goodness,  that  when 
he  had  made  a  creature  capable  of  government  by  a  law, 
he  should  give  him  such  a  law  as  this,  and  impress  it  upon 
his  mind,  so  as  it  might  be  said,  God  was  not  more  to 
govern  him  by  it,  than  he  was  to  govern  himself:  and  sc 
finally  was  to  judge  him  by  it,  as  he  must  needs  judge 
himself!  "  He  hath  shown  thee,  O  man,  what  is  good; 
and  what  doth  the  Lord  require  of  thee,  but  to  do  justly, 
and  to  love  mercy,  and  to  walk  humbly  with  thy  God?' 
Micah  vi.  8.  Walk  in  that  dutiful  subjection  to  God, 
which  must  be  the  necessary  and  easy  product  of  supreme 
and  sovereign  love  to  him ;  and  then,  carry  it  justly  and 
mercifully  towards  men.  And,  certainly,  that  must  needs 
be  an  instance  and  evidence  of  the  greatest  goodness  in 
God,  that  should  be  the  cause  of  the  greatest  good  in  man. 
Now,  do  but  suppose  the  world  conformed  to  this  law  of 
God,  in  these  two  most  noble  and  constituent  parts  of  it ; 
that  is,  that  all  the  inhabitants  of  this  world  did  live  in  the 
continual  love  of  God,  adoring  him  most  gratefully  as  the 
great  Author  of  their  being,  and  in  a  universal  and  mutual 
love  to  one  another,  each  man  seeking  another's  felicity  as 
his  own,  and  having  no  more  design  of  hurt  or  mischief 
again.st  another  than  he  hath  against  his  own  life,  his  own 
heart ;  what  a  happy  world  were  this  !  And  that  which 
lends  to  happiness,  must  be  from  goodness :  nothing  is 
plainer.  Now,  when  so  admirable  a  law  as  this,  every  part 
agreeing  with  the  whole,  no  branch  but  what  is  naturally 
included  in  this  summary,  this  compendium  ;  I  say,  when 
such  a  law  as  this  was  given  to  man,  it  is  most  natural  to 
add,  that  the  same  goodness  that  did  enjoin  upon  man  such 
a  law,  must  also  adjoin  a  penalty  to  it,  a  threatening  or 
due  puni.shment  for  the  violation  of  it ;  otherwise,  the  di- 
vine government  had  been  ludicrous,  if  there  should  have 
been  such  a  law  which  is  without  annexing  any  penalty. 
And  the  better  the  law,  and  more  unexceptionable,  ihe 
more  clearly  righteous  and  equal  is  a  very  severe  penalty 
to  be  annexed  to  it ;  and  the  annexing  it  thereunto,  is  not 
only  what  divine  goodness  must  allow,  and  doth  allow, 
but  what  it  did  require.  This  was  a  thing  not  only  con- 
sistent with  divine  goodness,  but  the  efl^ect  of  ic,  that  there 
should  be  such  inlermination  added  unto  such  a  law.  For, 
if  the  adding  of  that  sanction  to  the  law,  was  the  aptest 
means  to  procure  the  continual  obedience  of  it,  and  the 
law  itself  had  a  tendency  to  the  good  of  the  community 
for  whom  it  was  made,  then  the  very  addition  of  the  sanc- 
tion or  threatening  to  the  precept  of  the  law,  mnst  not 
only  consist  with  the  goodness  of  it,  but  proceed  from  it. 
Any  prince  that  doth  really  study  the  welfare  of  the  go- 
verned community,  must  be  understood  to  adjoin  due  and 
proper  penalties  to  good  laws,  for  the  good  of  the  people 
to  be  governed  by  them  ;  that  the  awe  of  the  adjoined 
threatening  may  procure  obedience,  and  that  obedience, 
felicity  to  them  that  are  so  governed  ;  so  as  that  such  a 
law  being  once  made,  goodness  did  not  only  admit  of  it, 
but  did  require,  that  there  should  be  a  penalty  annexed  to 
it,  to  enforce  obedience.     And  again, 

9.  It  was  never  to  be  expected,  that  when  God  made 
such  a  creature,  he  should  create  him  in  that  which  was 
to  be  his  final  state.  It  could  never  be  looked  for  from  the 
divine  goodness,  that  making  such  a  creature  as  man,  he 
should  settle  him  in  a  final  good  and  happy  estate  the  first 
day  he  made  him.  It  can  be  no  way  inconsistent  with  the 
goodness  of  God,  that  having  made  such  a  creature  as 
man,  he  should  order  him  a  state  of  trial,  of  probation, 
through  which  he  was  to  pass  into  that  state  which  was  to 
be  final,  and  perpetually  felicitating.  For  a  final  state  is  a 
state  of  retribution,  a  state  of  reward.  The  Scripture  .so 
speaks  of  it,  frequently,  as  you  cannot  but  know.  Now  I 
beseech  j'ou,  what  was  it  to  be  the  reward  of?  It  must 
be  the  reward  of  a  foregoing  obedience.  And  therefore,  it 
could  never  have  been  expected  from  the  divine  goodness, 
that  when  God  first  made  man,  he  should  have  made  it 


Lect.  XXIV.       THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEING. 


1127 


impossible  for  him  ever  to  have  otfrnded ;  or  when  he 
made  any  intelligent  creature  that  he  sliotild  have  made  it 
so.  Those  two  great  orders  of  intelligent  creatures,  angels 
and  men,  it  is  plain  enough  God  made  neither  of  them  in- 
capable of  offending.  And  it  was  not  reasonable  to  expect 
that  he  should.  But  as  to  ourselves,  (for  we  are  more 
obliged  to  mind  our  own  concernments,)  this  is  the  account 
we  have  given  us,  (Eccles.  vii.  '29.)  "  God  made  man  up- 
right; but  he  hath  sought  out  many  inventions."  God 
made  him  upright,  put  him  into  a  good  state,  if  he  would 
have  liked  it,  but  he  must  needs  fall  to  his  own  inventions, 
to  mend  it,  and  try  if  he  could  not  make  to  himself  a  bet- 
ter state  than  God  had  made  for  him.  It  was  never  to  be 
expected  from  the  divine  goodness,  that  he  should,  by  al- 
mighty, extraordinary  power,  have  prevented  this.  For 
the  creature  that  was  designed  to  be  rewarded  with  eter- 
nal felicity,  for  a  present  temporal  obedience,  he  must  be 
left  to  the  trial  of  his  ingenuity  and  dutifulness  towards 
his  bountiful  Creator.  Otherwise,  there  would  have  been 
no  place,  no  room  for  reward.  And  if  there  had  been  no 
place  for  punishment,  in  case  of  disobedience,  there  could 
have  been  no  place  of  reward,  in  case  of  obedience  and 
duty.     Therefore  I  add  hereupon, 

10.  That  inasmuch  as  it  was  necessary  there  should  be 
such  a  law,  and  the  threatening  annexed  to  it,  or  punish- 
ment proportionable  to  any  otfence  committed  against  it, 
the  execution,  according  to  the  tenor  of  the  threatening, 
became  accordingly  and  consequently  nece.s.sary,  supposing 
once  the  violation  of  such  a  law.  I  speak  of  that  law 
which  was  natural  and  original  to  man  ;  for  that  little  in- 
stance of  obedience  wherein  God  did  put  man  at  first 
upon,  there  could  not  have  been  transgression  in  that,  with- 
out it  had  been  a  violating  of  the  most  natural  law,  in  the 
most  noble  and  essential  part  of  it.  Now,  if  a  threatening 
were  necessary  to  be  annexed  to  a  law,  the  execution  of  it, 
in  ca.se  of  a  violation  of  that  law,  was  consequently  neces- 
sary ;  yea,  and  if  the  threatening  did  immediately  proceed 
from  divine  goodness,  the  execution  of  the  threatening 
must  immediately  proceed  from  it;  but  not  without  the  in- 
tervention of  the  divine  veracity.  The  goodness  of  God 
did  lead  him  to  add  a  due  and  proportionable  threatening 
to  his  law:  and  this  law  being  violated  and  broken,  so  as 
that  the  threatened  punishment  became  due,  it  must  be  ex- 
ecuted. That  which  was  ordained  from  the  divine  good- 
ness, it  comes  to  be  the  immediate  effects  of  divine  justice, 
which  is  not  contrary  to  goodness:  it  is  only  in  our  con- 
ception diverse,  but  far  froin  being  contrary.  If  there  had 
not  been  such  a  constitution,  the  divine  goodness  had  not 
shone  forth  with  that  lustre  and  evidence  that  now  it  doth. 
And  there  being  such  a  constitution,  his  truth  and  legal 
justice  oblige  him,  in  .soine  way  or  other,  to  keep  to  it,  ei- 
ther in  kind  or  equivalency:  he  must  do  himself  and  his 
own  law  that  right,  as  to  preserve  the  honour,  reputation, 
and  dignity  of  it,  and  of  his  own  government  concerned 
therein.  Therefore,  the  execution  of  such  a  law,  by  inflict- 
ing the  incurred  penalty  one  way  or  other,  was  necessarily 
and  unavoidably  consequent :  so  necessary,  that  one  attri- 
bute could  not  in  this  case  have  had  its  sole  exercise  with- 
out injury  to  some  other,  which  our  first  consideration  was 
directed  against.     But  then  I  yet  further  add, 

11.  That  whatsoever  penalty  comes  to  be  inflicted  upon 
unreconcileable  sinner^,  in  the  final  and  eternal  estate,  it 
must  be  acknowledged  that  much  of  divine  goodness  was 
exercised  and  demonstrated  towards  ihem  before.  Sup- 
pose an  offending  creature  whose  heart  was  implacable 
towards  God,  and  so  violently  addicted  to  sensual  Insls, 
that  he  had  the  authoritv  of  his  Maker  in  continual  con- 
tempt; and  his  whole  life  was  a  defiance  to  the  authority 
of  his  justice  and  government,  and  the  goodness  and  kind- 
ness of  the  offers  he  hath  made  to  him ;  suppose  (I  say) 
such  a  creature  incurs  never  so  severe  a  penalty,  he  can- 
not but  acknowledge  that  much  of  the  divine  goodness  had 
its  exercise  and  demonstration  towards  him  before.  For 
otherwise,  what  room  or  place  were  there  for  that  expos- 
tulation of  the  apostle,  even  with  them  whom  he  suppo^eih 
finally  to  fall  under  wrath  in  the  day  of  God's  wrath,  and 
revelation  of  his  righteous  judgment ;  "  Despisest  thou  the 
riches  of  his  goodness,  and  long-suffering,  and  forbearance  1 
not  knowing  that  the  goodness  of  God  should  lead  thee  to 
repentance?'  Despisest  thou  his  goodness  !  This  same  de- 


spising had  no  object,  if  there  had  been  no  exercise  of 
goodness  towards  such  a  one  before,  and  it  would  suppose 
this  expostulation  to  be  a  great  imperiinency.  Despise 
goodness ;  it  were  to  despise  nothing,  if  there  had  been  no 
goodness,  and  so  there  could  have  been  no  such  thing  as 
despising:  the  thing  the  apostle  chargelh  upon  such  a  one  ; 
for  there  can  be  no  act  where  there  is  no  object.  There 
could  be  no  goodness  to  be  despised,  if  there  had  not  been 
the  exercise  of  goodness  towards  such  a  one  in  a  former 
state.     Therefore  I  add, 

12.  That  the  general  and  special  goodness  of  God  are 
things  no  way  inconsistent  with  one  another.  These  two 
things  do  very  fairly  accord,  God's  general  goodness  to- 
wards all,  and  his  special  goodness  towards  some.  And  it 
argues  a  very  great  debility  of  mind,  and  shortness  of  dis- 
course, when  any  do  set  these  against  one  another,  as  if 
.special  goodness  must  destroy  the  notion  of  general  good- 
ness, or  a.s  if  general  goodness  must  destroy  the  notion  of 
special.  The  matter  would  be  more  easily  apprehensible, 
if  we  would  bring  it  to  a  case  relating  to  a  human  govern- 
ment, and  suppose  the  best  that  is  sopposablein  this  world. 
Would  you  suppose  that  the  clemency,  kindness,  and 
goodness  of  the  best  prince  that  ever  was,  (or  of  whom  you 
can  form  any  idea  in  j-our  own  minds,)  must  oblige  him  to 
deal  alike  with  all  his  subjects,  that  is,  that  all  persons 
that  are  of  equal  parts,  of  equal  understandings,  must  be 
equally  preferred,  equally  dignified  1  Would  the  goodness 
of  any  prince  oblige  him  to  this,  that  if  he  find  a  necessity 
to  have  some  persons  of  good  parts  and  understanding  to 
be  of  a  privy  council  to  him,  that  he  must  have  all  to  be 
of  thnt  privy  council  that  are  of  as  good  parts  as  they'? 
And  shall  such  a  prince  not  be  thought  to  be  good,  or  his 
government  not  to  be  equal,  unless  it  were  so  t  The  best 
idea  that  we  can  form  of  any  government  is,  that  things 
be  e(iually  carried  towards  all,  and  yet  special  favour  be 
towards  objects  that  are  not  altogether  incompetent,  at  the 
choice  of  the  ruler.  This  is  the  best  idea  we  can  form. 
Bring  then  the  matter  to  the  divine  government ;  we  must 
distinguish  between  matters  of  right  and  matters  of  favour. 
For  matters  of  right,  we  are  to  expect  from  it,  that  God 
do  right  to  all  men  universally  without  exception  ;  but  for 
matters  of  mere  favour,  in  reference  whereunto  he  is  not 
so  much  as  a  debtor  by  promise,  (and  he  can  be  a  debtor 
to  none  hv  nature,)  he  can  owe  nothing  to  his  creature.  It 
is  possible  for  a  subject  in  a  human  government  to  oblige 
his  ruler,  but  no  creature  can  oblige  God.  A  subject  in  a 
human  government  mny  really  deserve  favour  and  kind- 
ness at  the  hands  of  his  rulers,  for  he  can  benefit  them,  it 
is  in  his  power  to  profit  them,  they  can  really  be  the  better 
for  him  ;  but  God  can  be  the  better  for  none  of  us  ;  there- 
fore, he  can  be  a  debtor  to  none  but  by  promise  :  we  are 
therefore  only  to  expect  from  the  divine  goodness  that 
where  he  hath  promised,  there  he  will  be  as  good  as  his 
word  ;  but  for  unpromised  favour,  to  which  the  creature 
can  have  no  title,  that  there  he  do  dispense  arbitrarily  as 
seemeth  good  to  him.  And  therefore,  upon  this  ground 
his  general  goodness  towards  all.  and  special  goodness  to- 
wards some,  are  no  inconsistencies  one  with  another.  And 
if  he  do  generally  show  that  goodness  in  the  course  of  his 
dispensations  to  all  his  creatures,  and  especially  to  all  the 
children  of  men,  that  every  ore  that  considers  must  ac- 
knowledge, then  it  is  no  detraction  from  the  goodness  that 
he  doth  show  to  all,  that  he  doth  somewhat  more  of  mere 
special  favour  for  others,  yea,  though  it  be  never  so  much', 
or  though  it  be  never  so  greatly  more.  There  is  no  cause 
or  pretence  why  any  man's  eye  should  be  evil  because  his 
is  good.  For  free  and  unpromised  favours,  (and  all  are 
unmerited,  but  such  as  are  not  only  unmeritcil  but  unpro- 
mised too,)  that  he  dispense  out  these  arbitrarily,  is  cer- 
tainly no  repngn.mcv  to  the  highest  and  most  perfect  good- 
ness.    I  further  add, 

13.  That  instances  of  the  general  goodness  of  God  to- 
wards men  are  most  numerous  and  undeniable.  For  be- 
sides thnt  he  hath  given  them  being,  (when  it  was  in  his 
choice  and  pleasure  whether  he  would  or  no,)  here  he  en- 
tertains them  in  a  world,  to  the  making  whereof,  none  of 
them  did  ever  contribute  any  thing  ;  he  watches  over  them 
by  an  indulgent  providence,  supplies  them  with  breath 
every  moment;  keeps  off,  for  an  appointed  time,  destruc- 
tive evils ;  affords  them  out  of  that  common  bounty  of  his, 


1128 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  I. 


the  good  things  thai  are  necessary  for  the  continuance  and 
con^furt  of  life.  How  rich  is  this  earth  in  its  productions 
for  offending  creatures !  I  cannot  but  think  of  it,  many 
times,  with  wonder,  that  considering  that  this  inferior  part 
of  God's  creation,  so  soon  after  it  was  made,  fell  under  his 
just  displeasure  and  righteous  curse,  there  yet  should  be 
so  great  variety  of  productions,  everywhere  in  this  earth, 
for  the  entertainment  of  rebels,  or  those  that  for  the  most 
part  never  give  thanks  for  what  they  enjoy,  never  lookup, 
although  they  have  a  capacity  and  disposition  in  their  na- 
ture (originally)  so  to  do,  to  adore,  to  pay  reverence  to  the 
first  and  eternal  Being.  That  which  some  think  to  be 
more  the  difference  of  a  man  from  a  brute  than  reason  is, 
a  natural  religion,  which  some  take  a  great  deal  of  pains 
with  themselves  to  erase  and  tear  by  the  roots  out  of  their 
own  souls.  Let  us  consider  that  which  the  text  refers  to, 
"Love  your  enemies,  bless  them  that  curse  you,  do  good 
to  them  that  despitefuUy  use  you  and  persecute  you,  that 
you  may  be  the  children  of  your  Father,  who  doth  good  to 
the  evil  and  the  good,  makes  his  sun  to  shine  and  his  rain 
to  fall  on  one  and  the  other ;"  do  so,  that  you  may  repre- 
sent your  Father;  herein  lies  his  perfection.  This  whole 
earth  that  men  fill  with  their  wickedness,  he  fills  with  his 
goodness,  "  The  whole  earth  is  full  of  the  goodness  of  the 
Lord,"  Psalm  xxxiii.  5.  "  The  Lord  is  good  to  all ;  and 
his  tender  mercies  are  over  all  his  works,"  Psalm  cxlv.9. 
"  He  hath  not  left  himself  without  witness,  in  that  he  doeth 
good,  and  gives  fruiti'ul  seasons,  and  fills  men's  hearts  with 
food  and  gladness,"  Acts  xiv.  17.  And  I  further  add, 

14.  That  even  those  instances  of  divine  goodness  that 
are  of  an  inferior  kind,  have  a  tendency  and  aptitude  in 
them  to  make  way  for  the  exercise  of  his  goodness  to  them, 
in  a  higher  and  nobler  kind.  The  goodness  which  God 
exerciseth  towards  men  in  the  concernments  of  this  natural 
life  of  theirs,  they  have  a  tendency  and  aptitude  to  alfect 
their  minds,  and  to  beget  good  impressions  there,  and  to 
make  them  consider  and  bethink  themselves,  "  Whence  is 
all  this"!  and  how  comes  it  to  pass  that  such  provision 
should  be  made  for  one,  and  for  creatures  generally,  of  that 
order  to  which  I  belong"?"  This  is  the  tendency,  even  of 
external  mercies.  "Whereupon,  it  is  spoken  of  with  such 
resentment,  "  They  say  unto  God,  Depart  from  us,  we  de- 
sire not  the  knowledge  of  thy  ways — yet  he  filled  their 
houses  with  good  things  :  but  the  counsel  of  the  wicked  be 
far  from  me,"  Job  xx'i.  14,  15.  And  the  same  you  have 
resumed  afterwards,  in  the  next  chapter,  implying  that  the 
tendency  of  things  did  run  quite  otherwise  ;  that  is,  to  al- 
lure and  draw  the  minds  and  hearts  of  men  towards  God  ; 
and  make  them  consider  and  bethink  themselves,  and  say. 
Why  should  we  not  covet  to  know  our  great  Benefactor, 
and  him  from  whom  all  our  good  comes  !  But  they  say 
unto  him,  "  Depart  from  us,  we  desire  not  the  knowledge 
of  thy  ways  ;" — "  though  he  filled  their  houses  with  good 
things,"  and  therefore  is  there  such  a  resentment  after- 
wards expressed;  "  but  the  counsel  of  the  wicked  be  far 
from  me  ;"  representing  them  as  a  monstrous  sort  of  crea- 
tures, a  sort  of  prodigies  in  the  world,  that  there  should  be 
such  adisaffection  in  rebellious  and  obdurate  hearts  against 
the  Author  of  all  goodness  and  kindness  and  mercy,  that 
is  in  so  continued  a  course  exercised  towards  them.  The 
counsel  of  the  wicked  be  far  from  me;  as  if  any  serious 
and  considering  man  must,  and  ought  to  be  startled  and 
affrighted  at  beholding  such  a  spectacle  as  this,  a  reason- 
able, inlelligent  soul  shunning  and  fleeing  away  from  him 
■who  is  daily  loading  it  with  his  benefits,  and  seeking,  by 
kindness  and  goodness,  to  insinuate  himself  into  it,  and  so 
make  room  and  place  for  himself,  in  the  love  and  kindness 
of  such  a  one.  But  that  these  dispensations  have  this  ten- 
dency in  thein,  the  Scripture  is  full  of  it ;  "  Knowest  thou 
not  that  the  goodness  of  God  leadeth  thee  to  repentance  '!" 
hath  a  leadingness  thereto,  in  that  mentioned  Rom.  ii.  4. 
"  And  count,  (saith  the  apostle  Peter  in  his  2  Epis.  ch.  lii. 
15.)  that  the  long-suffering  of  the  Lord  is  salvation;"  (he 
would  not  have  us  make  a  false  count,  I  hope  ;)  reckon 
that  he  is  aiming  at  the  saving  of  your  souls,  while  he  is 
doing  good  to  you  in  external  respects.  If  he  feed  you 
with  bread,  if  he  feed  you  with  breath  day  by  day,  and 
moment  by  moment,  what  is  it  for'!  Is  it  only  to  support 
such  a  despicable  thing  as  this  frail  body  of  yours  is,  which 
must  shortly  become  a  carcass  1    Is  that  the  utmost  of  his 


design  1  No,  he  is  leading  thee  to  repentance,  and  would 
have  thee  account  that  both  his  bounty  and  his  patience 
towards  thee  have  salvation  in  design.  Count  the  long- 
sufli'ering  of  the  Lord  is  salvation,  that  is,  it  is  the  design 
of  the  thing;  it  is  that  which  the  thing  itself  doth  naturally 
aim  at,  and  lead  unto.  And  hereupon,  we  are  told  in  that, 
Acts  xiv.  1(),  17,  18.  that  God  aimed  at  the  turning  men 
from  the  vanities  that  their  hearts  did  doat  on  as  the  ob- 
jects of  their  worship,  to  the  living  God ;  he  did  aim  at 
this  in  giving  them  fruitful  seasons,  as  you  may  see,  if  you 
take  notice  of  the  connexion  between  the  15ih  and  i7th 
verses  of  that  chapter.  So,  Acts  xvii.  he  gives  them  being, 
breath,  and  all  things,  that  they  might  seek  after  him  who 
is  not  far  from  every  one  of  us ;  in  whom  we  live  and  move 
and  have  our  being.    And  then, 

15.  Lasily,  The  terms  upon  which  he  offers  peace  and 
pardon  and  eternal  life  to  offending  creatures,  are  the 
highest  proofs  and  evidences  imaginable  of  the  wonderful 
goodness  of  God,  notwithstanding  that  so  great  multitudes 
do,  finally,  refuse  them  and  perish.  And  to  this  purpose, 
it  should  be  considered,  that  the  apostle  speaks  of  this  as 
matter  of  transport  more  than  doubt,  and  that  it  did  need 
more  to  he  admired  than  evinced.  "  God  so  loved  the 
world  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  everlasting 
life,"  John  iii.  16.  The  silence  that  is  there  used  is  more 
speaking  than  any  speech  could  be.  He  so  loved  the 
world,  at  so  stupendous  a  rate.  It  is  a  very  speaking  si- 
lence that  he  doth  not  tell  us  how  great  that  love  is ;  he 
leaves  us  to  understand  it  to  be  altogether  inexpressible, 
that  he  should  give  his  only  Son,  that  whosoever  believeth 
in  him  should  not  perish— and  whereas,  men  have  an  im- 
potency  to  the  exercise  of  that  faith  that  is  requisite  to  their 
attaining  salvation,  what  is  that  impotency  1  It  stands  only 
in  an  affected  blindness  and  obduracy  of  will;  that  which 
they  call  moral  impotency.  Now  moral  impotency  doth 
not  excuse,  but  aggravate  the  faultiness.  No  man  takes 
moral  impotency  to  be  an  excuse,  but  a  high  aggravation. 
As  if  a  man  is  guilty  of  murder,  and  he  brings  this  to  ex- 
cuse him, — "  I  could  not  hut  kill  that  man  because  I  hated 
him,  I  did  so  violently  hate  him  that  I  could  not  but  do 
this  unto  him."  That  moral  impotency  (his  extreme  ha- 
tred) aggravates  the  crime,  that  that  made  it  to  be  done, 
made  it  so  highly  laulty,  and  so  much  the  more  heinous, 
that  it  is  done.  He  is  not  less  guilty,  but  the  more,  by 
how  much  the  more  his  hatred  was  predominant  and  pre- 
valent in  the  case.  Why,  so  this  disaffection  to  God  and 
to  Christ  and  to  holiness,  (which  is  impotency,)  is  an  im- 
potency .seated  in  the  will,  and  the  ignorance  hath  its  root, 
it  ari.seth  and  proceeds  from  thence,  that  is,  that  men  are 
"alienated  from  the  life  of  God,  through  the  ignorance 
that  is  in  them,  and  because  of  the  blindness  of  their 
hearts."  A  blindness  which  they  love,  a  blindness  which 
they  choo.se,  as  it  is,  Ephes.  iv.  iS.  Whereupon,  all  their 
misery  is  self-created.  The  miseries  wherein  men  are  in- 
volved in  this  world,  which  make  it  another  hell  to  them, 
(a  hell  on  this  side  hell,)  and  the  miseries  of  the  final  and 
eternal  slate,  they  are  all  self-created ;  that  is,  they  do 
arise  from  a  l^xed,  inveterate  malignity  against  the  Author 
of  their  being,  and  that  very  nature  itself,  whereof  their 
own,  at  first,  was  an  imitat'ion.  An  amazing  thing,  but 
it  were  impossible,  if  men  did  love  God,  to  be  miserable. 
Loving  him  is  enjoying  him,  and  enjoying  him  is  felicity, 
if  any  thing  be,  or  can  be.  The  image  of  men's  future 
miseries  you  have  in  their  present  slate.  What  is  it  that 
makes  the  world  such  a  hell  as  it  is,  but  men's  hatred  of 
God  and  of  one  another?  For  (as  was  said)  if  there  were 
no  contention  at  all  among  men  on  earth,  but  who  should 
love  God  best,  and  one  another  best,  and  who  should  do 
most  for  him,  and  for  one  another,  what  a  heavenly  life 
should  we  live  here,  a  heaven  on  this  side  heaven  :  but 
the  hell  on  this  side  hell,  is  only  this,  that  men's  hearts 
are  filled  with  enmity  against  God,  and  one  another;  and 
from  this  malignitv  proceeds  their  infidelity,  that  they  do 
not  unite  to  God  in  Christ  when  they  are  called  to  it ; 
which  is  no  excuse,  but  an  aggravation.  But,  in  the  mean 
time,  that  is  the  most  wonderful  goodness  that  can  be 
thought,  that  such  overtures  should  be  made  to  men,  God 
having  given  his  only-begotten  Son,  that  whosoever  be- 
lieveth in  him  should' not  perish,  but  have  everlasting  life. 


Lect.  XXV. 


THE  ATTRIBUTES  AND  PERFECTIONS  OP  THE  DIVINE  BEING. 


1129 


LECTURE  XXV.* 

And  this  may  suffice  to  be  said,  in  answer  to  that  first 
objection  against  the  divine  goodnes.'*,  the  eternal  miseries 
of  the  most.  And,  indeed,  the  sum  of  all  that  can  be  said 
upon  that  account,  doth  amount  to  this,  as  if  it  were  a 
thing  inconsistent  with  the  goodness  of  God,  that  he  hath 
made  such  a  creature  as  man,  given  him  so  excellent  a 
being,  made  him  after  his  own  image,  that  is,  endowed 
him  with  a  reason  and  a  will,  in  his  very  creation  ;  and 
that,  having  made  him  such,  he  did  not  alterably  fix  him 
in  a  good  and  happy  state  the  first  day,  but  that  he  thougtit 
fit  to  pass  him  through  a  state  of  probation  into  his  final 
state;  and  upon  this  lapse  and  degeneracy  he  did  not  do 
for  every  one  in  order  to  their  recovery  as  he  hath  done 
for  some.  In  answer  whereto,  you  have  these  considera- 
tions laid  before  you. 

But  we  pass  on  to  the  other  objection;  the  temporal  af- 
flictions of  good  men.  Some  may  be  prone  to  impeach 
the  divine  goodness  upon  this  account,  and  object  against 
■what  hath  been  said  on  that  subject.  But  here,  such  as 
find  themselves  disposed  so  to  object,  should  reflect  upon 
themselves,  and  consider  what  they  themselves  are.  Are 
they  good  men  that  do  thus  object  1  Or  are  they  such  as 
are  afraid  to  be  so  on  this  account,  and  are  thereupon  so 
very  officious  as  to  object  this  on  the  behalf  of  others, 
while  they  themselves  are  loth  thereupon  to  become  good, 
apprehending  they  shall  not  serve  a  good  master,  and  are 
therefore  willing  to  waive  and  decline  his  service  1  If  they 
be  men  of  this  latter  stamp  and  character,  that  do  so  ob- 
ject, it  seems  that  their  sense  must  be  this,  that  they  will 
never  be  good  themselves,  unless  God  will  hire  theni  to  it 
by  temporal  rewards  and  emoluments,  by  indulging  them 
10  Vive  a  life  of  ease  and  pleasure  and'  opuleiicy  in  the 
world.  And  for  them  whose  sense  this  is,  I  have  but 
these  things  briefly  to  say  to  them : 

1.  That  true  goodness  can  never  heso  mercenary.  They 
are  never  like  to  become  good  upon  these  terms,  if  God 
should  give  them  their  own  terms. 

2.  I  would  have  them  consider  what  other  choice  they 
can  have.  If  they  will  not  serve  God,  and  devote  them- 
selves to  him,  and  admit  to  be  such  as  he  requires,  (that  is, 
truly  good,)  but  upon  these  terms,  what  else  will  thev  do? 
What  other  master,  or  service,  or  way  have  thev  to  make 
choice  of  1  Can  they,  by  their  not  being  willingly  subject 
to  the  governing  power  of  God,  exempt  themselves  from 
an  unwilling  subjection  to  his  vindictive  power  ■?  Whither 
will  they  betake  themselves"?  will  they  leave  God's  do- 
minion's 1  will  they  go  bevond  the  bounds  of  his  territo- 
ries 1  whither  will  they  fly?  Neither  earth,  nor  heaven, 
Dor  hell,  can  keep  them  out  of  his  reach  ;  as  the  Psalmist 
at  large  speaks  it  in  that  139th  Psalm,  and  the  prophet  .Ter- 
emiah  in  the  -JSrd  chap,  of  his  prophecy.  "  Am  I  a  God 
at  hand,  and  not  a  God  afaroa"?  Do  not  I  fill  heaven  and 
earth?  saith  the  Lord."  Is  it  to  be  a  disputed  thing  be- 
tween him  and  you,  whether  you  shall  serve  him"  and 
comply  with  his  good  and  acceptable  will  7     And, 

3.  If  God  should  give  such  men  their  terms,  whereas 
they  appear  to  be  in  the  temper  of  their  spirits  bad  enough 
already,  they  have  a  great  deal  of  reason  to  think  that 
would  make  them  a  great  deal  worse.  It  needs  abund- 
ance of  previous  and  preventing  grace  not  to  be  the  worse 
for  a  good  condition,  here  in  this  world,  as  all  experience 
shows.     And, 

4.  Lastly,  I  would  appeal  to  such,  whether  God  is  not, 
in  such  respects,  abundantly  good  to  them  already.  Hath 
he  not  given  you  breath,  and  being,  and  all  things  that  you 
enjoy  ?  How  great  are  the  favours  that  you  partake  of,  in 
common  with  the  rest  of  men  !  To  instance  in  what  the 
context  mentions;  "He  makes  his  sun  to  rise  on  the  evil 
and  on  the  good,  and  sends  his  rain  on  the  just  and  on  the 
unjust."  What  a  case  were  you  in,  if  God  should  put  out 
the  sun,  and  if  he  should  turn  the  fruitful  land  in  which 
you  dwell,  into  universal  barrenness,  by  continual  with- 
holding his  rain  ?  If  he  should  turn  your  present  health 
into  continual  sickly  languishings,  and  your  ease  into  tor- 
menting pains,  and  your  plenty  into  pinching  wants  and 

*  Prcnched  Deoember  I8f.h,  1891. 


Straits?  And  more  than  all  this,  if  he  should  turn  his  in- 
vitations to  you  to  pray  and  supplicate  for  higher,  and 
those  that  may  tend  to  eternal  mercies,  into  prohibitions; 
and  say  to  you,  "  Never  pray,  never  supplicate,  never  look 
up,  I  will  receive  no  addresses  from  you  ?"  If  his  invi- 
tations to  you  to  surrender  yourselves,  and  become  his, 
and  take  him  for  yours,  should  be  turned  into  protestations 
against  it,  "I  will  never  be  your  God,  and  you  shall  never 
be  my  people?"  Think,  while  this  is  not  the  case,  if  God 
be  not  abundantly  good  to  you  already,  so  that  upon  your 
own  account  you  have  very  little  reason  to  contest  the 
matter  with  him. 

But,  if  good  men  do  object  this,  as  possibly  against  their 
more  habitual  frame,  under  the  power  of  some  temptation, 
they  may  be  apt  to  do,  as  we  find  it  was  with  the  Psalmist 
in  the  73rd  Psalm  ;  and  the  like  offence  and  scandal  good 
men  are  represented  as,  sometimes,  apt  to  take  at  their 
own  afflicted  condition,  compared  with  the  prosperous 
state  of  worse  men,  against  which  much  of  that  37th 
Psalm  is  directed,  and  that  21st  of  Job ;  and  the  begin- 
ning of  the  12ih  chap,  of  Jeremiah's  prophecy;  let  such 
hut  go  into  the  sanctuary,  as  the  Psalmist  did,  (in  that 
73rd  Psalm,)  retire  themselves,  consider  the  thing  in  the 
secret  Divine  presence,  and  commune  with  God  aljoutthe 
matter,  and  not  with  their  own  ,souls,  nor  consult  with 
flesh  and  blood,  and  let  them  but  consider  .-iuch  things  as 
these,  briefly, 

(1.)  Whether  this  matter  of  fact  be  ordinarily  and  gene- 
rally true,  that  the  case  of  good  men  is  worse  than  that  of 
wicked  men  in  external  respects.  It  is  a  matter  that  de- 
serves to  be  considered  and  inquired  wisely  about;  and 
certainly,  upon  inquiry,  it  will  rather  be  found  otherwise; 
that  is,  except  in  the  paroxysm  of  persecution  against  insti- 
tuted religion ;  (for  it  is  very  rare  that  men  should  be  per- 
secuted for  natural ;  but)  "if  any  man  will  live  godly  in 
Christ  Jesus,"  he  must  expect  to  "  suffer  persecution."  I 
say,  except  in  some  such  paroxysm  of  persecution  upon 
such  an  account,  for  Christianity  itself,  as  to  those  that 
live  among  pagans,  or  for  thisor  that  institution  of  them 
that  live  among  Christians,  that  case  being  excepted  which 
is  not  constant;  ordinarily,  it  appears  evident  that  the  bet- 
ter men  are,  the  better  their  state  and  condition  are  in  this 
world.  Their  religion  obligeth  them  to  that  temperance, 
sobriety,  and  diligence  in  their  callings,  prudent  and  dis- 
creet management  of  their  affairs,  that  in  ordinary  cases  it 
is  most  plain  and  manifest,  that  there  are  much  fewer  who 
are  ruined  by  their  religion,  than  that  are  ruined  by  their 
wickedness,  by  their  riot,  and  by  their  debauchery  ;  more 
persons,  more  estates,  and  more  families  are  ruined  that 
way,  if  there  be  but  a  survey  taken  of  the  state  of  things  in 
this  world  :  and  the  apostle  oflTers  this  very  consideration, 
(in  that  1  Cor.  x.  13.  even  to  the  very  siiflering  Christians 
of  that  time.)  "  There  hath  no  temptation"  (that  is  tenta- 
tive affliction)  "  befallen  you  butwhat  is  common  to  men," 
but  what  is  human.  It  is  true,  the  account  is  not  common, 
but  the  matter  of  the  affliction  or  the  afflictions  materially 
considered,  are  common  to  men.  Are  good  men  thrown 
into  jails,  and  sometimes  put  to  death  for  their  religion? 
Truly,  so  are  had  men  for  their  wickedness,  as  frequently, 
and,  if  we  should  make  a  general  computation,  much  more 
frequently.  They  suffer  the  same  things  very  commonly, 
upon  a  less  comfortable  account.     And, 

(2.)  Where  this  is  really  the  very  case,  that  the  condition 
of  God  and  holy  men  is,  in  this  world,  much  worse  than 
that  of  the  worst  men,  as  many  times  it  is  so,  they  are  to 
con-ider  the  va.stly  difl^rent  value  of  spiritual  and  tempo- 
ral good  things;  and  this  is  the  great  business  of  a  Chris- 
tian, (0  labour  to  have  that  spiritual  sense  in  exercise,  by 
which  to  be  able  to  discern  between  eood  and  evil,  and  to 
prefer  the  things  that  are  more  excellent;  as  tho-,e  two 
scriptures  compared  together  speak,  Heb.  v.  14.  and 
Phil.  iii.  8.  They  ought  to  have  their  naked,  unvitiated 
senses  bv  which  to  discern  between  good  and  evil,  and  to 
abound  in  that  juds-ment  and  sen^e,  in  all  sense,  by  which 
they  may  distinguish  the  thin?s  that  differ,  and  prefer  (as 
that  expression  admits  to  be  read)  the  things  that  are  more 
excellent.  And  then,  how  much  greater  is  the  value  of  a 
sound  and  well  tempered  mind  and  .spirit,  above  that  of  all 
earthly  and  worldly  accommodations  and  enjoyments  ima- 


1130 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


PilHT    I, 


ginable,  which  are  but  the  gratifications  of  our  flesh  and 
external  sense,  at  best.     And, 

(3.)  Such  are  to  consider  what  is  the  experience  of 
Christians  of  all  times,  concernincr  the  aptitude  and  use- 
ful subserviency  of  external  afflictions  to  inward  and  spi- 
ritual advantage  ;  they  say,  when  ihey  are  in  their  calcner 
and  more  considering  I'rames,  that  it  is  good  for  them  that 
they  were  afflicted,  and,  that  God  hath  done  it  in  very 
faithfulness  to  them.     And, 

(4.)  Lastly,  It  is  God's  own  declared  end,  in  the  tem- 
poral afflictions  he  lets  befall  his,  and  therefore,  would 
have  them  count  it  all  joy  when  they  fall  into  divers 
temptations,  that  is,  tentative  afflictions,  James  i.  2.  Count 
it  all  joy,  because  it  made  greatly  for  their  perfection.  The 
trial  of  your  laith  worketh  patience,  therefore  count  it  all 
joy ;  implying,  there  is  more  of  real  good  in  that  one 
single  excellency  of  patience,  than  can  be  of  evil  in  all  the 
external  afflictions,  absolutely  resigned  and  submitted  to 
the  divine  pleasure.  Here  is  so  much  of  an  inchoate 
heaven,  such  a  heaven  as  our  present  ^tate  admits  of,  this 
one  thing  hath,  as  is  not  only  enough  to  make  us  patient, 
but  joyful,  under  the  various  temptations  and  trials  of  this 
kind,  that  we  are  apt  to  fall  into,  or  lie  under.  And  here- 
upon, where  this  sense  hath  been  impres.sed  upon  the  hearts 
of  good  men,  they  have  thought  the  sufferings  of  the  pre- 
sent time  were  not  worthy  to  be  compared  with  the  end  of 
them,  which  was  to  be  wrought  out  thereby,  as  in  that 
Rom.  viii.  18.  "  I  reckon  that  the  sufferings  of  the  present 
time  are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us."  This  is  my  arithmetic,  so  I  ac- 
count, or  this  is  my  logic,  so  I  reason;  the  word  may  be 
rendered  either  way,  this  is  the  ralional  estimate  I  make 
of  this  case,  having  turned  it  round,  and  viewed  it  on  ev- 
ery side,  and  balanced  things  with  things,  that  the  suffer- 
ings of  the  present  time,  this  now  of  time,  this  very  point 
of  time,  are  not  worthy  to  be  compared  (alas,  it  is  not  to  be 
named  the  same  day,)  to  the  glory  that  is  to  be  revealed. 
It  is  as  nothing  in  the  account,  as  if  we  should  weigh  a 
feather  against  a  mountain.  This  is  my  rational  estimate 
and  judgment  in  this  case.  And,  that  God  doth  design  the 
afflictions  of  this  present  state,  as  a  preparation  for  the  fu- 
ture and  eternal  state,  we  have  most  expressly  laid  down 
in  that  -2  Cor.  iv.  17.  "  The  light  afflictions  which  are  hut 
for  a  moment,  work  for  us  a  far  more  exceeding  and  eter- 
nal weight  of  glory."  It  is  a  metathesis  which  is  not  usual 
in  Scripture;  do  work  for  us,  that  is,  indeed,  do  work  us 
for  it.  And  it  is  to  be  understood,  principally,  of  subjec- 
tive glory,  not  objective ;  for  that  can  never  be  more  or 
less  to  any  :  it  is  essentially  the  .same  in  itself  with  divine 
glory,  but  subjective  glory,  not  objective.  It  is  essentially 
the  same  in  itself  with  divine  glory  ;  but  subjective  glory 
to  be  impressed,  that  is,  more  or  less,  according  to  the  ca- 
pacity and  disposition  of  the  subject.  And  we  grow  more 
capable,  and  are  larger  vessels,  receptive  of  greater  glory, 
as  our  temper  is;  and  our  temper  is  better,  and  made 
more  receptive  of  larger  and  more  glorious  communica- 
tions, even  by  the  sufferings  of  this  present  time.  By  the 
light  afflictions  which  are  but  for  a  moment,  we  are  so 
much  the  more  apt  for  the  eternal  weight  of  glory,  which 
is  to  ensue  ;  which  we  are  not  barely  to  be  told,  but  to 
bear,  answerable  to  the  notion  of  weight.  We  are  not 
only  to  be  mere  spectators  of  the  glory  there  .«poken  of, 
but  the  subjects  of  it.  And  then,  if  this  be  all  that  God 
doth  design  by  the  afflictions  that  he  lets  befall  good  men 
here  in  this  world,  to  refine  them,  to  make  them  more  par- 
takers of  his  own  holiness,  and  consequently  of  fuller  glo- 
ry, greater  and  higher  measures  of  glory,  is  this  any 
ground  of  taking  up  diminishing  thoughts  concerning  his 
goodness  1     Yea,  I  might  add. 

It  is  that  which  his  very  relation  doth  oblige  him  to,  even 
as  he  is  our  Father  :  your  heavenly  Father  is  perfect.  For 
what  a  Father  is  he  to  us  %  or  in  what  sense  is  he  Father 
to  his  own  1  He  is  the  Father  of  their  spirits;  so  his  word 
speaks  contradislinguishingly  of  him  to  the  fathers  of  our 
flesh.  Of  the  flesh  we  have  other  fathers,  Heb.  xii.  9. 
He  is  not  the  Father  of  our  flesh ;  he  is  the  Creator  of  it ; 
but  of  our  spirits  he  is  the  Father.  He  is  the  Father  of 
them,  both  upon  a  natural  and  supernatural  account ;  as 
they  have  his  natural  image,  being  intelligent  and  spiritual 
beings  like  his  own  ;  and  as  his  regenerate  children  have 


his  holy  image  renewed  in  them.  Now  the  very  relation 
doth  oblige  him  (if  he  be  a  Father  to  us,  that  is,  to  our 
spirits)  more  principally  to  mind  the  advantage  of  our  spi- 
rits. That  very  relation  doth  not  only  admit,  but  require, 
that  he  should  let  us  suffer  in  our  flesh,  if  it  may  be  for 
the  advantage  of  our  spirits  ;  and  that  this  outward  man 
should  be  beaten  and  shattered  day  by  day,  even  unto  pe- 
rishing, if,  while  this  is  a  doing  and  suffering,  the  inward 
man  may  be  renewed  day  by  day.  He  must  take  the  prin- 
cipal care  about  that  to  which  he  is  a  Father.  Affection 
must  follow  the  relation ;  the  relation  is  to  our  spirits,  and 
the  affection  must  be,  principally,  to  our  spirits, 

But  I  shall  insist  no  further  on  that  part.  It  remains 
only  to  make  somewhat  of  Use  of  what  hath  been  said,  es- 
pecially touching  this  divine  perfection  of  the  goodness 
of  God.    And, 

1.  Be  hereupon  encouraged  to  cherish  this  apprehension 
concerning  God,  take  heed  that  nothing  ever  sliake  your 
fixed  belief  and  apprehension  of  this.  And  whatsoever 
reasonings  do  arise  in  your  minds  at  any  lime,  forelay 
this  alw.ays,  let  it  he  always  a  thing  forelaid  in  you.  Yet 
God  is  good  to  Israel,  as  the  Psalmist  begins  that  73rd 
Psalm.  Nothing  can  be  of  greater  importance,  either  to 
the  liveliness  and  vigour,  or  even  to  the  very  substance 
and  being,  of  religion,  than  a  fixed,  stable  apprehension 
of  the  divine  goodness:  that  religion  is  nothing,  the  soul 
whereof  is  not  love.  If  love  be  not  the  very  soul  of  your 
religion,  your  religion  is  a  carcass,  an  empty  nothing. 
But  that  love  may  be  the  soul  of  it,  there  must  be  a  con- 
stant apprehension  of  the  loveliness  of  the  object.  Labour 
then  10  have  your  souls  possessed  always  with  a  deep  and 
fixed  apprehension  of  the  divine  goodness.  Contemplate 
it  in  every  thing  that  you  behold,  in  every  thing  that  you 
enjoy,  yea,  even  in  the  lessening  and  qualifying  of  those 
evils  that  you  suft'er.  Go  up  and  down  this  world  with 
hearts  full  of  this  thought;  "  the  whole  earth  is  full  of  his 
goodness."  Collect  all  the  instances  you  can  of  the  good- 
ness of  God,  and  keep  by  that  means  such  an  apprehen- 
sion alive  and  in  vigour  concerning  him.  What  a  mighty 
spring  would  this  be  of  cheerful,  and  joyful,  and  pleasant 
religion  !  Let  no  thought  arise,  but  let  it  meet  with  a  sea- 
sonable check,  if  it  tend  to  any  diminution  of  divine 
goodness.    And, 

2.  Preserve  a  worshipping,  adoring  frame  of  spirit  God- 
ward  upon  this  very  account,  having  your  hearts  full  of  ' 
this  apprehension  and  sense  ;  labour  always  to  be  in  a  pos- 
ture of  adoration,  apt  and  ready  always  to  look  up,  carry- 
ing that  as  a  molto  engraven  on  your  hearts,  "  1  am  less 
than  the  least  of  all  thy  mercies."    And  again, 

3.  Endeavour  as  much  as  in  you  is,  accordingly  to  look 
upon  that  immediate  promanation  of  the  divine  goodness, 
his  law;  that  which  issues,  which  proceeds  so  directly 
from  the  goodness  of  God.  Esteem  it  to  be  what  really  it 
is,  the  product  and  image  of  the  divine  goodness.  Look 
upon  him  as  absolutely,  universally  perfect,  and  consider 
the  rea.sonableness  of  what  is  said  concerning  this  law,  in 
correspondencv  thereunto.  "  The  law  of  the  Lord  is  per- 
fect," Psalm  xix.  7.  And  considering  this  one  single  per- 
fection of  the  Divine  Being,  his  goodness,  make  a  pro- 
portionable judgment  concerning  his  law,  in  reference  to 
that;  that  is,  that  it  is  an  expression  of  his  good  and  ac- 
ceptable will :  and  labour,  more  and  more,  to  prove  that 
by  a  vital  sense,  by  an  experimental  relish  in  your  own 
spirits.  O  !  how  good  is  it  to  be  what  he  would  have  me 
to  be  !  what  that  most  perfect  rule  of  his  doth  require  and 
oblige  me  to  he  !     Anti, 

4.  Accordingly  judge  concerning  the  course  of  his  pro- 
vidential dispensations.    His  law  prescribes  to  us  the  way 
in  which  we  are  to  walk  ;  his  providences  make  the  way 
in  which  he  walks ;  labour  to  apprehend  goodness  therein 
too.     All  his  wavs  are  mercy  and  truth.    That  is,  you  are  j 
to  judge  according  to  the  series  of  his  providences  com- 
plexly taken,  and  as  together  they  do  make  up  one  entire] 
frame.     And  so,  indeed,  we  are  to  make  up  our  judgment  ] 
concerning  his  law.  Not  by  this  or  that  particular  precept, 
for  it  would  be  a  very  hard  imposition  upon  the  mind  of  a 
man,  to  judge  and  pronounce  concerning  the  goodness  of 
that  command  to  pluck  out  the  right  eye,  or  cut  off  the 
right  hand,  or  the  right  foot,  abstractly  taken,  without  re- 
ference to  the  conjunct  precepts,  and  without  reference  to 


Lect.  XXV. 


THE  ATTRIBUTES  AND  PERFECTIONS  OF  THE  DIVINE  BEIKG. 


1131 


the  end,  to  which,  altogether,  they  refer.  And  so,  if  you 
look  upon  providence,  you  are  not  to  pronounce  concern- 
ing this  or  that,  separately  and  apart,  considered  by  itself 
As  you  would  not  make  a  judgment  of  the  goodness  of  a 
piece  of  arras  by  looking  on  it  folded  up,  where  you  can 
only  discern  a  piece  of  a  leg,  or  a  piece  of  an  arm,  it  may 
be,  or  the  limb  of  a  tree,  but  look  upon  it  unfolded,  and 
there  see  the  entire  frame  of  it  all  at  once.  So  consider  the 
providences  of  God,  in  reference  one  to  another,  and  in 
reference  to  their  end  in  -niiich  all  things  shall  finally  is- 
sue, and  into  which  they  shall  result,  and  you  must  say  as 
the  Psalmist  doth,  "  Al'l  the  ways  of  the  Lord  are  mercy 
and  truth."  And  as  Moses,  in  that  triumphant  song  ol  his, 
in  the  33nd  Deut.  where  he  tells  us  in  the  beginning,  his 
design  was  to  publish  the  name  of  the  Lord,  that  is,  to  re- 
present the  glory  of  his  attributes;  "Because  (saith  he)  I 
will  publish  the  name  of  the  Lord,  ascribe  ye  greatness  to 
our  God  :  He  is  the  rock,  his  work  is  perfect."  Take  all 
together,  you  will  see  it  will  be  perfect  work  at  length, 
entire,  all  of  a  piece  ;  and  that  nothing  could  have  been 
spared  out  of  that  series  and  chain  of  providence  that 
compose  and  make  up  the  whole  course.     And  then, 

5.  Endeavour  that  your  knowledge  of  God  may  be  prac- 
tical, vital,  unitive,  and  transforming,  as  touching  this  very 
thing,  the  divine  goodness.  O  !  how  much  to  be  lamented 
is  it,  that  we  should  have  such  a  notion  of  God  in  our 
minds  to  no  purpose  !  the  notion  of  so  great  a  thing,  a  Be- 
ing absolutely  perfect  and  infinite,  even  in  this  perfection, 
goodness  itself,  immense  goodness,  lying  in  our  maids, 
idle,  dead,  useless,  and  in  vain  ;  so  that  our  hearts  are  in 
reference  hereunto  but  a  mere  rasa  tabula;  there  is  a  no- 
tion in  our  minds,  but  nothing  correspondent  impressed 
upon  our  hearts.  Such  an  apprehension  of  God  as  this,  if 
it  were  vital,  lively,  and  operative,  would  transform  us, 
make  us  aim  continually  to  be  such  as  he  is,  which  I  shall 
further  press  by  and  by.  It  would  powerfully  attract  and 
draw  us  into  union  with  him.  AVhat!  shall  1  live  at  a 
distance  from  the  Fountain  of  all  goodness,  immense  good- 
ness, goodness  itself,  love  itself?  God  is  love.  He  that  be- 
lieves the  love  of  God,  is  hereupon  drawn  to  dwell  in  God 
as  he  is  love,  considered  under  that  notion,  and  so  to  have 
God  to  dwell  in  him:  as  the  apostle  expresseth  it,  1  John 
iv.  Ifi.  What  mighty  influence  would  this  have  upon  our 
whole  course,  if  we  did  go  with  lively,  operative  appre- 
hensions up  and  down  the  world  of  the  divine  goodness! 
How  should  we  disburden  our  souls  of  care  !  With  what 
cheerfulness  should  we  serve  him!  How  little  doubt  should 
we  have  concerning  the  issue  of  things  !  of  that  glorious 
reward  which  a  course  of  obedience,  service,  and  fidelity 
to  him,  a  little  will  be  followed  with  at  last.  But  that  our 
knowledge  of  God,  as  to  so  great  a  thing  as  this,  should  be 
like  no  knowledge,  as  if  we  knew  nothing,  or  as  if  we 
thought  the  quite  contrary  concerning  him ;  raethinks,  this 
we  should  look  upon  as  an  insufierable  thin?,  as  a  thin? 
not  to  be  endured,  and  so  take  up  resolutions,  dependent 
upon  his  grace,  never  to  be  at  rest  till  our  hearts  were  like 
this  apprehension  of  God,  that  he  is  perfect  in  goodness. 
And  hereupon  further, 

6.  Make  sure  of  your  relation  to  him  as  your  God,  as 
your  Father  ;  and  consider  and  contemplate  his  goodness 
with  that  very  design,  that  you  maybe  indeed  stirred  up 
to  him  at  coming,  without  more  ado,  into  that  relation. 
We  do  not  much  concern  ourselves  so  seriously  to  inquire 
touching  the  character  of  a  person  with  whom  we  are  never 
to  have  to  do,  with  whom  we  have  no  concern,  nor  ever 
expect  to  have  any.  If  we  hear  of  anv  such  as  an  excel- 
lent person,  we  hear  such  a  thing  of  him  with  more  indif- 
ferency  of  mind,  "  I  do  not  kTiow  him,  and  I  am  like  never 
to  know  him  ;  and,  be  as  good  and  as  excellent  as  he  will, 
f  am  never  like  to  be  the  better  for  him."  But  when  1  re- 
ceive an  account  of  one,  as  a  most  excellent  person,  who 
designs  to  adopt  me  at  the  same  time  for  his  son,  and 
overtures  are  made  to  me  for  that  purpose,  I  think  myself 
highly  concerned  to  inquire  into  the  character  of  a  person 
to  whom  I  am  to  be  related.  And  so  .should  we  consider 
the  characters  that  we  meet  with  of  God;  for  we  must 
either  have  him  as  our  Father,  or  we  must  be  children  of 
a  wor^e  father  or  of  the  worst  of  fathers.  Therefore,  this 
should  be  hearkened  unto,  your  heavenly  Father  is  perfect, 
perfectly  good,  perfect  in  goodness,  upon  this  account,  that 


overtures  are  made  to  me  in  order  to  my  becoming  one  of 
his  children:  I  am  to  come  into  his  lamily  ;  this  is  the 
thing  that  is  proposed  to  me.  And  should  not  I  labour  to 
know  what  a  one  he  is,  and  to  contemplate  the  representa- 
tion that  is  made  to  me  of  him,  upon  this  account  1  Aud, 

7.  Consider  with  highest  admiration  and  gratitude,  the 
greatness,  the  privilege,  that  you  are  or  may  be  so  related. 
As  the  case  is  stated, "if  this  be  not,  there  is  nothing  want- 
ing but  your  own  willing  and  joyous  acceptance  of  the 
overture,  falling  in  with  it,  resigning  and  giving  up  your- 
selves most  absolutely  and  entirely  to  him  ;  and  taking 
his  Christ  for  yours  ;  with  him  goes  the  sonship,  that  is, 
with  the  acceptance  of  his  own  eternal  Sun.  John  i.  12. 
"  To  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God,  even  to  as  many  as  believed  in 
his  name."  And  then,  consider  the  greatness  of  the  privi- 
lege, that  you  are,  or  may  be,  thus  related  to  the  Most 
High  God  as  a  Father,  to  the  best,  most  perfect,  and  most 
excellent  of  beings.  You  may  have  him  for  your  Father, 
and  perhaps  you  have  him  so  already.  How  great  a  pri- 
vilege is  this !  To  have  him  for  your  Father  is  to  have  all. 
He  that  overcomelh  shall  inherit  all  things,  and  I  will  be 
his  God,  and  he  shall  be  my  son.  Rev.  xxi.  7.  "And  it 
children,  then  heirs,  heirsof  God  and  joint  heirs  with  Je.sus 
Christ."  God  is  to  be  your  portion  and  inheritance,  that  if 
we  sutTer  together  with  him  (which  is  but  a  trifle  not  to 
be  compared  with  the  glory  that  is  to  be  revealed)  we  may 
be  also  glorified  together,  Rom.  viii.  17,  18.  Melhinks, 
this  should  run  in  our  minds  every  da)' ;  we  are  either  re- 
lated to  this  blessed  One  as  our  Father,  or  we  may  be  ;  we 
are  invited  and  called  by  the  Gospel  (and  it  is  the  great 
design  of  this  Ga.spel)  into  this  blessed  state.  Methinks  it. 
should  run  in  our  minds  all  the  day  long,  that  that  glori- 
ous and  most  excellent  One  should  look  down  from  hea- 
ven upon  such  an  abject  worm  as  I,  and  say  to  me,  "  Call 
nie  Father,  take  me  for  thy  Father."  A  heart  that  were 
full  of  the  sense  of  this,  would  soon  grow  too  big  for  all 
this  world.  What  a  trifle  would  this  world  be  to  that  soul 
which  were  full  of  that  sense  ;  "  God  is  become  my  Father, 
I  have  a  Father  in  heaven,  that  doth  whatsoever  he  will 
in  heaven  and  in  earth,  and  there  is  no  withstanding  him." 
He  can  do  what  he  will,  and  he  will  do  nothing  but  what 
is  kind  and  good  to  the.n  that  willingly  consent  to  come 
into  this  comfortable  relation  to  him.  You  see  how  dis- 
tingULshly  such  a  case  is  spoken  of  in  the  next  chapter. 
Matt.  vi.  in  the  latter  end.  Do  not  you  so  and  so  like  the 
gentiles.  Do  not  torture  yourselves  with  cares  and 
thought',  "  what  ye  shall  eat,  and  what  ye  shall  drink, 
and  what  you  shall  put  on,"  and  what  shall  become  of  your 
affairs  and  concerns  in  the  world,  and  the  like :  the  gen- 
tiles do  so;  after  these  things  do  the  gentiles  seek;  but 
your  heavenly  Father  knows  what  you  need  ;  you  have  a 
Father  in  heaven  that  knows  all  your  concernments,  and 
that  minds  all  of  them,  with  all  wisdom,  and  all  the  ten- 
derness and  kindness  imaginable  :  1  would  not  have  you 
be  as  if  you  had  no  Father,  to  put  your.selves  into  the  same 
condition  with  pagans  and  outcasts,  and  those  that  are 
without  God  in  the  world.    And  then, 

8.  Lastly,  Imitate  God  in  his  imitable  perfections,  and 
especially  in  this  his  goodness.  I  say,  imitate  him  with 
all  the  goodness  that  is  possible,  in  all  his  perfections: 
"  Be  ye  perfect,  for  your  heavenly  Father  is  perfect."  So 
1  would  shut  up,  bringing  the  exhortation  in  the  text,  and 
inferring  reason  together.  And  pray  drive  it  to  this  one 
particular  thin?,  to  which  the  context  draws  and  claims  it, 
that  is,  unto  love ;  and  even  unto  such  love  as  shall  reach 
enemies  themselves.  You  very  well  know,  that  God  could 
have  shown  no  love  at  all  to  any  in  all  this  world,  but  he 
must  show  it  to  an  enemy :  all  were  in  enmity  and  rebel- 
lion against  him.  "The  carnal  mind  is  enmity  against 
God."  And  this  world  was  only  possessed  with  such  in- 
habitants, all  sunk  in  carnality  and  earthliness,  and  deep 
oblivion  of  God,  and  full  of  anger  and  displeasure,  upon 
being  put  in  mind  that  there  is  One  that  claims  a  right 
over  them,  and  that  would  have  all  their  thoughts  and  their 
love:  this  they  cannot  endure;  this  carnalized  race  of 
creatures  cannot  bear  this.  "For  the  carnal  mind  is  en- 
mity against  God."  And  he  could  never  have  been  kind 
to  men  but  he  must  be  kind  to  enemies.  For  all  were 
become  his  enemies,  affected  liberty,  and  could  not  endure 


1132 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


the  thought  that  there  should  be  a  power  and  a  Lord  to 
prescribe  to  them.  I  pray,  let  us  labour  to  imitate  this 
great  perfection  of  the  divine  goodness,  even  in  this  very 
application  of  it  to  enemies.  This  is  the  beauty  and  the 
glory  of  the  Christian  religion,  the  thing  wherein  it  ex- 
cels the  precepts  of  the  most  refined  paganism,  and  of  that 
which  was  higher,  (as  it  was  grown,)  Judaism  itself 
"You  have  heard  that  it  was  said  of  old  time,  Thou  shall 
love  thy  neighbour  and  hate  thy  enemy;"  (as  it  is  in  the 
context ;)  "  but  I  say  unto  you.  Love  your  enemies,  bless 
them  that  curse  you,  pray  for  them  that  despitefully  use 
you  and  persecute  you;  that  you  may  be  the  children  of 
your  Father  which  is  in  heaven."  I  never  expect  the  Chris- 
tian religion  to  flourish  much  in  this  world,  till  this  appear 
and  be  exercised  as  the  common  temper  of  Christians. 
They  are  to  be  such  a  sort  of  men,  as  that  all  the  world 
may  be  the  better  for.  If  you  express  never  so  much  of  un- 
kindness  towards  them,  if  you  use  them  hardly,  thev  will 
bless  you,  they  will  pray  for  you,  they  will  do  you  all  the 
good  they  can,  all  the  good  and  kind  offices  in  their  pow- 
er. When  this  spirit  comes  to  be  revived  among  men,  it 
will  make  the  Christian  religion  (as  I  may  say)"grassa.ri, 
mightily  to  prevail  and  grow  upon  the  world.  The  world 
must  fall  before  such  a  sort  of  men  as  this.  But  that  it 
will  never  do  while,  in  this  respect.  Christians  are  just 
like  other  men,  as  wrathful,  as  vindictive,  as  full  of  rage, 
and  as  full  of  revenge,  as  any  body  else.  Christian  reli- 
gion must  grow  upon  the  world,  by  things  that  will  strike 
the  sense,  that  incur  the  most  sensible  observation  of  men. 
Every  one  can  tell  and  sees  it  when  one  is  kind  to  them, 
and  when  they  have  good  returned  for  evil.  But  there  are 
two  things  most  directly  opposite  to  this  temper,  which 
Christians  are  wont  too  frequently  to  overlook,  never  to 
animadvert  upon  :  the  one  is, 

(I.)  When  they  let  their  hearts  tumultuate  with  too 
great  fervour  and  anger  against  men,  upon  account  of 
their  profaneness  and  irreligiousness;  and  they  think 
themselves  warranted  so  to  do :  such  a  one  is  a  wicked 
man,  an  open,  visible  enemy  against  God  and  Christ,  a 


Part  I, 


rebel  against  heaven.  And  so  they  allow  themselves  to  let 
wrath  have  its  vent  and  liberty  towards  such  men,  and 
upon  such  occasions.  It  was  a  great  deal  of  zeal  for  Christ 
that  the  disciples  discovered,  when  they  would  have  had 
fire  to  fall  down  from  heaven  to  vindicate  his  cau.se  upon 
those  Samaritans  that  would  not  receive  him  intotheir 
town.  But,  .saith  Christ,  "  Ye  know  not  what  spirit  ye  are 
of."  This  IS  quite  another  thing  from  that  spirit  which  I 
intend  to  introduce  into  the  world,  and  which  must  breathe 
in,  and  animate,  the  religion  that  I  am  setting  on  foot 
among  men.     The  other  is, 

(2.)  Their  confining  their  kindness  and  respects  to  men 
of  such  and  such  a  character,  to  this  or  that  party.  It  is 
a  temper  more  grossly  remote,  more  vastly  different  from 
what  is  enjoined  upon  us  here;  and  the  thing  that  our  Sa- 
viour animadverts  upon  in  this  context,  as  that  wherein 
we  do  not  only  not  exceed  the  Pharisees  as  such,  but  even 
publicans  themselves,  ver.  20.  We  are  told,  that  except 
our  righteousness  exceed  the  righteousness  of  the  scribes 
and  Pharisees,  we  shall  in  no  case  enter  into  the  kingdom 
of  God;  not  even  into  the  initial  kingdom.  As  if  he  had 
said,  "  Ye  are  not  fit  for  the  Christian  state,  you  do  not 
come  within  the  confines  of  Christianity,  real  Christianity, 
if  your  righteou.sne.ss  do  not  exceed  the  righteousness  of 
the  scribes  and  Pharisees.  But  when  men  do  confine  their 
respects  and  the  kindness  of  their  hearts  to  a  party,  this  is 
not  only  to  outdo  the  Pharisees,  but  even  publicans  and 
sinners,  for  they  do  so;  if  you  love  and  salute  them  that 
love  and  salute  you,  if  you  are  kind  to  them  that  are  kind 
to  you,  what  do  you  more  than  others  1  do  not  even  the 
publicans  and  sinners  the  samel  But  "  be  ye  perfect," — 
(that  is  the  contexture  of  this  discourse,)  "  even  as  your 
Father  which  is  in  heaven  is  perfect." 

And  so  I  have  done  with  what  I  designed  upon  this 
subject,  of  the  divine  perfections  or  attributes :  the  next 
we  come  in  course  to,  will  be  that  of  the  divine  decrees 
and  purposes  of  God  ;  and  more  especially  concerning 
men,  and  with  reference  to  them. 


THE  PRINCIPLES  OP 

THE   ORACLES    OF    GOD. 
IN  TWO  PARTS. 

PART  II. 


CONTAINING 

I.  THE  DECREES,  OR  COCNSELS  OF  GOD,  IN  EIGHT  LECTURES,  ON  EPHES.  I.  11. 
n.  GOD'S  WORK  OF  CREATION  IN  SEVEN  LECTURES,  ON  HEB.  XI.  3. 
HI.  GOD'S  CREATION  OF  MAN,  IN  FIVE  LECTURES,  ON  GEN.  I.  27. 

rv,  THE  FALL  OF  THE  FIRST  MAN,  AND  THE  FALLEN  STATE  OF  MAN,  WITH  THE  DEATH  AND  MISERY  CONSEQUENT 
ON  EACH  OF  THEM,  IN  FOURTEEN  LECTURES,  ON  ROMANS  V.  12. 

V.  THE  JUSTICE  AND  RIGHTEOUSNESS  OF  GOD  VINDICATED,  AS  TO  ALL  MEN'S  COMING  INTO  THE  WORLD  WITH 

DEPRAVED  NATURES,  IN  EIGHT  LECTirRES,  ON  PSALM  LI.  4,  5. 

VI.  THE   GENERAL  AND  SPECIAL  GRACE  OF  GOD,  IN  ORDER  TO  THE  RECOVERY  OF  APOSTATE  SOULS,  IN  THREE 

LECTURES,  ON  LUKE  H.  14. 


LECTURE  I.* 
EPHESIANS  I.   11. 


IN  WHOM  ALSO  WE  HATE  OBTAINED  AN  INHERITANCE,  BEING  PREDESTINATED  ACCORDING  TO  THE  PURPOSE  OP  HIM  WHO  WORKETH 
ALL  THINGS  AFTER  THE  COUNSEL  OF  HIS  OWN  WILL. 


Having  discoursed  to  you,  what  I  thought  requisite, 
concemins:  the  attributes  and  perfections  of  the  Divine 
Being,  we  now  come,  according  to  the  order  of  discourse, 
to  speak  to  you  of  the  divine  decrees.  I  choose  to  call 
them  by  that  name,  because,  by  divines,  they  are  usually 
so  called  ;  though  according  to  the  more  ordinary  use  of 
that  word  in  Scripture,  it  more  frequently  signifies  public 
laws  or  edicts,  whether  human  or  divine,  than  private  and 
secret  purposes.  And  so  in  common  speech  too,  and  other 
writings,  nothing  is  more  usual  than  to  call  the  con.stitu- 
tions  of  states  and  princes,  dccreta.  But  however  the  word 
being  so  explained,  to  signify  a  secret  purpose,  antecedent 
to  any  manifestation,  it  may  then  fitly  enough  be  so  used ; 
and  in  that  sense  it  is  generally  understood  by  divines, 
treating  on  the  head  of  religion. 

And  upon  this  subject,  my  design  is  not  to  speak  to 
every  thing  that  is  disputed  in  the  schools  about  it ;  but 
only  what  may  be  requisite  and  sufficient  unto  the  com- 
mon faith  and  practice  of  Christians.  Nor  shall  I  need 
to  lay  down  any  other  doctrine,  than  the  very  words  of  the 
text,  that — God  "  worketh  all  things,  according  to  the 
counsel  of  his  own  will," — wherein  you  do  see,  there  are 
several  particulars  to  be  considered.    There  is, 

1.  The  final  term  of  all  God's  works,  that  wherein  they 
do  directly  terminate,  All  things. 

2.  There  is  his  workings  itself,  tending  towards  that 
term,  he  worketh  all  things. 

■*  Preached  Deccmt)er  25tli,  1681. 


3.  There  is  his  purpose  and  volition  of  all  that  he 
worketh,  called  his  will.    And 

4.  There  is  the  supreme  measure  of  all  those  volitions 
or  acts  of  his  will,  and  so  of  his  subsequent  actions,  and 
that  of  his  counsel.  He  worketh  all  things  according  to 
the  counsel  of  his  own  will. 

I  shall  speak  briefly  to  each  of  these,  but  most  largely  to 
that  which  is  our  most  proper  subject,  with  reference  to 
the  purpose  for  which  we  have  chosen  to  insist  upon  these 
words,  that  is,  the  will  of  God  ;  not  merely  the  faculty, 
but  the  acts  of  his  will.  But  vve  shall  briefly  go  over  the 
several  particulars  already  mentioned. 

1.  For  the  things  wherein  the  acts  willed  by  him  do 
finally  terminate,  which  we  are  told  are  all  things,  and 
that  universality  may  be  understood  two  ways,  either  rela- 
tively, in  reference  to  those  works  that  do  terminate  in 
these  things ;  as  if  he  said,  all  things  that  he  works,  he 
works  according  to  the  counsel  of  his  will.  Or  else,  also, 
it  may  be  understood  absolutely  and  simply,  there  being 
simply  nothing  at  all  unto  which  his  agency,  one  way  or 
other,  extends  not ;  though  not  to  every  thing  in  the  same 
way ;  as  there  will  be  occasion  to  show  hereafter. 

2.  For  his  working  that  terminates  in  these  things,  that 
is,  in  all  things  ;  it  is  emphatically  expressed  in  the  text : 
the  word  is  twpyoviTot,  in-acting,  or  in-working  all  things. 
It  shows  the  peculiar  kind  of  the  divine  agency,  such  as  no- 
thing can  exclude,  and  nothing  can  disappoint.   And  then. 


1134 


THE  PRIISCIPLES  OF  THE  ORACLES  OF  GOD. 


PiRT  IL 


3.  There  is  his  will  itself,  which  must  be  looked  upon 
as  the  immediate  source  of  all  these  operations  of  his. 
And  that  we  shall  consider,  not  only  as  it  is  the  measure 
of  all  his  actions,  but  as  it  is  self-measured  by  that  counsel, 
that  lies  in  his  eternal  and  all-comprehending  mind,  which 
is  the  fourth  particular  in  order  that  we  have  briefly  to 
consider.     And  touching  that, 

4.  "We  must  know  that  it  cannot  be  understood  in  the 
same  sense  with  God,  and  with  men,  as  indeed  nothing 
can  that  comes  under  the  same  name  with  him  and  with 
us;  for  nothing  can  be  absolutely  common  between  God 
and  the  creature,  or  have  precisely  the  same  common 
notion  ;  there  cannot  but  be  infinite  difference,  always,  be- 
tween whatsoever  is  finite,  and  that  which  is  infinite. 
Counsel  with  men  imports  imperfection ;  it  signifies  that 
we  have  not  suddenly  a  perspection  of  the  reason  and  ap- 
titudes of  thiugs,  what  it  is  fit  for  us  to  resolve,  and  not 
to  resolve ;  and  do,  or  not  to  do.  And  thereupon,  we  deli- 
berate, and  arrive  more  slowly  and  by  degrees  from  a  more 
indistinct  perception  of  the  reason  of  things,  to  a  clearer 
and  more  distinct  perception  of  them.  With  God,  it  can- 
not be  so,  before  whose  all-seeing  eye,  all  things  lie  in 
their  aptitudes  and  correspondencies  at  one  view;  so  as  he 
doth  not  see  things  because  they  are  connected  with  one 
another,  so  as  to  proceed  from  the  knowledge  of  things  that 
are  more  clear,  to  the  knowledge  of  things  that  are  more 
obscure ;  all  things  being  equally  clear  and  equally  present, 
to  his  eye  and  to  his  view.  But  by  way  of  analogy,  that 
which  is  effected  by  counsel  among  men  in  the  way  of 
consultation,  debate  of  things  with  themselves,  continued 
discourse,  reasonings  and  arguings  of  matters  in  their  own 
minds  to  and  fro,  that,  which  with  men  hereupon  is  called 
judgment,  counsel,  hath  the  same  name  given  it  with  him 
also.  Not  that  it  signifies  the  same,  but  that  most  perfect 
judgment  of  things,  which  is  indeed  the  highest  and  most 
e.\quisite  wisdom,  which  he  hath  eternally  and  all  at  once, 
when  we  do  arrive  to  the  like  by  steps.  And  so  accord- 
ing to  that  perfect  perception  that  he  hath  of  the  reason  of 
things,  and  their  aptitudes  and  correspondencies  to  one 
another,  and  to  his  creatures,  and  to  him,  so  accordingly  he 
wills,  and  accordingly  he  doth. 

And  this  counsel  of  his,  it  may  be  taken  two  wa)'s,  ei- 
ther, 1st,  As  it  is  internal,  lying  only  in  his  own  mind  :  or 
else,  2nd,  As  it  hath  an  after-manifestation,  as  many  of 
those  things  which  lay  from  eternity,  and  through  many 
successions  of  ages  of  time,  secret  in  his  own  mind  have, 
and  do  come  to  be  revealed  and  made  manifest  more  or 
less,  and  in  such  degrees  as  to  him  hath  seemed  fit.  In  that 
latter  sense,  counsel  is  taken  frequently  in  Scripture  even 
when  it  is  spoken  of  God  as  these  phrases  do  plainly  signi- 
fy :  "  If  they  had  stood  in  my  counsel.  They  despised  all 
my  counsel,  and  set  at  nought  my  reproofs.  I  have  de- 
clared to  you  the  whole  counsel  of  God,"  Jer.  xxiii.  22. 
Prov.  i.  30.  Acts  xx.  27. 

But  here,  it  must  be  understood  to  signify  counsel  as  it 
is  secret,  as  lying  in  his  own  eternal  mind,  and  as  it  is, 
thereupon,  the  measure  of  all  the  purpo-;es  of  his  will,  and 
of  all  he  subsequently  doth,  and  hath  done,  in  the  creation 
and  continual  government  of  this  world.  In  that  latter 
sense,  counsel  is,  even  among  men,  correspondently  in  that 
acceptation  of  it  with  God,  put  for  certain,  established  laws, 
and  constitutions,  and  even  as  decrees  are.  Thus,  with 
the  Romans,  many  constitutions  of  theirs  are  known  to  so 
under  the  name  of  senalus  ronsulta,  that  is,  things  confulled 
of,  and  agreed  upon,  by  the  governing  power  among  them. 
But  this  is  not  the  sense  that  it  is  to  he  taken  in  here,  for 
notwithstanding  much  of  the  counsel  of  God  be  manifest- 
ed, we  are  to  consider  it  now  as  antecedent  to  any  such 
manifestations:  and  thereupon,  to  return  to  that  which  is 
our  more  principal  subject,  his  mill,  according  to  such  coun- 
sel, "  He  works  all  things  after  the  counsel  of  his  own 
will ;"  according  to  that  counsel  which  doth  (as  it  were) 
guide  and  measure  all  the  determinations  and  purposes  of 
his  just  and  holy  will.  We  are  not  to  understand,  that 
the  divine  will  here  signifies  the  faculty  of  will,  abstract- 
ly and  precisely,  but  as  comprehending  the  acts,  the  vo- 
lition, the  determinations  and  purposes  of  the  divine  will, 
that  which  is  commonly  meant  by  the  word  decrees.     And 


lay  down  what  I  conceive  necessary  to  be  said  concerning 
this  subject  in  cerlain  propositions. 

First,  There  are  sundry  distinctions  of  the  divine  will, 
which  it  may  be  fit  to  take  some  notice  of:  and  some  of 
them  will  be  of  great  use  to  us. 

1.  There  are,  who  distinguish  the  will  of  God  into  ante- 
cedent and  consequent.  But  I  know  no  ground  for  that 
distinction ,  there  being  no  first  or  last  with  him,  or  former 
or  latter,  as  we  shall  have  occasion  further  to  show. 

2.  Again,  some  distinguish  it  into  absolute  and  condi- 
tional ;  hut  certainly,  it  is  over-bold  to  feign  any  such  dis- 
tinction as  that,  of  the  divine  will,  properly  so  called:  it 
is  indeed  agreed  on  all  hands  that  there  are  conditions  of 
the  things  willed,  but  there  can  be  none  of  the  will  itself 
concerning  tho.se  things;  the  faculty  and  act  of  the  will 
not  being  distinguishable  in  God,  as  they  are  in  us ;  for 
he  is  a  pure  act :  and  to  suppose  there  can  be  a  condition 
of  the  will  itself  in  God,  is  to  suppose  a  conditional  Deity, 
and  so,  consequently,  a  contingent  one,  and  so,  conse- 
quently, none  at  all. 

3.  Again,  some  do  more  truly  distinguish  the  divine 
will  into  that  which  isbcm placitc,  and  that  which  is  sig^ii. 
And  for  the  former  member  of  that  distinction,  it  is  most 
unexceptionable  and  scriptural:  good  pleasure,  and  the 
good  pleasure  of  his  vill,  we  read  of  again  and  again  in  this 
very  context,  as  well  as  many  times  besides  in  Scripture. 
But  for  the  other  member  of  the  description,  it  is  too  ob- 
scure for  common  use  ;  and  will  require  more  explication 
than  is  proper  for  this  place. 

4.  It  is  again  distinguishable  into  his  objective  and  active 
will,  or  his  will  objectively  taken  and  actively  taken,  so 
the  thing  willed  is  often  called  the  will  of  God:  as  when 
wg  pray,  "Thy  will  be  done,"  that  is,  the  thing  that  thou 
hast  willed.  And  so  that  of  the  apostle,  in  the  Acts,  "  The 
will  of  the  Lord  be  done;"  and  that  of  our  Saviour,  "he 
that  doeth  the  will  of  my  Father,"  and  the  like.  This  is 
the  will  of  God  taken  objectively,  or  for  the  thing  willed. 
But  then,  it  is  taken  also  actively,  as  it  signifies  his  voli- 
tion itself,  the  purpose  and  determination  of  his  will ;  and 
so  it  must  be  taken  here. 

5.  It  is  again  distinguishable  into  secret  and  revealed; 
a  very  useful  and  necessary  distinction.  His  will,  as  it 
lies  concealed  within  himself,  and  the  same  will,  in  many 
things  made  at  length  known  and  extant  to  the  world,  sub- 
jected to  the  common  notice  of  men ;  that  is,  in  such 
things  as  it  concerns  them  to  know  and  be  acquainted 
with. 

6.  Others  distinguish  it  into  decretive  and  legi-slative, 
which  is  a  very  proper  distinction  too,  if  we  take  decretive 
in  the  fore-explained  sense ;  otherwise,  it  falls  in  with  the 
legislative,  and  is  the  same  thing. 

7.  Others  distinsuish  it  into  the  will  of  purpose  and  the 
will  of  precept,  which  is  a  true  distinction  too.  Only,  that 
latter  member  is  not  extensive  enough  ;  for  there  are  many 
things  which,  in  the  compa.ss  of  God's  revealed  will,  are 
necessary  for  us  to  know,  and  even  within  the  compass  of 
his  legislative  will,  besides  bare  precept ;  but  not  in  all  re- 
spects. His  will  concerns  what  he  will  do  himself,  and  it 
also  concerns  what  he  will  have  us  to  do.  But  it  is  his 
will  concerning  his  own  actions,  concerning  his  own  works, 
of  which  the  text  speaks :  "  He  worketh  all  things,"  that 
is  his  own  works,  "  after  the  counsel  of  his  own  will." 
And  as  it  doth  concern  his  own  works  it  may  concern 
them  diversely :  that  is,  either  such  works  of  his  as  he  de- 
signs to  do  immediately,  and  apart  from  us,  or  such  works 
of  his  as  have  reference  to  work  of  ours,  wherein  he  is  to 
work  with  us,  or  wherein  he  is  to  work  (as  in  some  in- 
stances) after  us ;  that  is,  in  those  great  instances  of  re- 
warding and  punishing.  These  works  of  his  come  after 
ours,  though  the  will  of  them  is  eternal  before.     Again, 

8.  His  will  is  to  be  distinguished  into  effective  and  per- 
missive: his  will  to  effect  whatsoever  he  thinks  fit  for  him 
to  effect ;  and  his  will  to  permit  whatsoever  he  thinks  fit 
to  permit,  or  not  to  hinder,  while  what  he  so  wills,  or  de- 
termines so  to  permit,  he  intends  also  to  regulate,  and  not 
to  behold  as  an  idle  unconcerned  spectator,  but  to  dispose 
all  those  pfrmism  unto  wise  and  great  ends  of  his  own. 

These  useful  distinctions  (as  there  are  divers  of  them) 


so,  concerning  the  will  of  God  and  the  purposes  thereof,  I  I  being  given,  I  shall  now  proceed, 

shall  first  give  you  some  distinctions,  and  then,  secondly,  |      Secondlii,  To  lay  down,  in  divers  propositions,  what  is 


Lect.  I. 


THE  DECREES  OF  GOD. 


1139 


requisite  for  us  to  understand  and  believe,  concerning  this 
matter,  of  God's  purpose,  by  his  counsel,  in  reference  to  the 
things  which  he  works  among  his  creatures,  and  some  of 
these  propositions  will  be  more  general,  and  fundamental 
unto  some  others,  which  shall  be  (God  willing)  more  par- 
ticular. But  for  the  more  general  propositions  you  may 
take  such  as  these : 

1.  That  all  the  purposes  of  the  divine  will  are  co-eter- 
nal. There  can  be  no  such  thing  as  a  new  will  in  God; 
for  there  is  nothing  in  God,  that  is  not  God;  and  nothing 
of  God  can  begin  de  novo:  for  that  were  to  suppose  a  new 
Deity.  And  hereupon,  there  can  be  no  place  for  dispute 
about  the  priority  or  posteriority  of  this  or  that  purpose  of 
God;  they  must  be  all  simultaneous,  all  at  once,  in  one 
and  the  same  eternal  view,  according  to  that  clear,  and  dis- 
tinct, and  all-comprehending  prospect  that  he  hath  of  all 
things,  eternally  before  his  eyes.  And  though  it  be  true, 
indeed,  that  we  are  constrained  to  conceive  of  things, 
(because  we  cannot  conceive  them  all  at  once  as  he  doth,) 
by  first  and  second,  former  and  latter,  and  to  consider  of 
a  natural  priority  and  posteriority,  where  there  is  no  such 
thing  in  real  existence ;  I  say,  though  we  are  constrained 
so  to  do,  (which  is  a  thing  owing  to  the  imperfection  of 
our  minds,)  yet,  we  must  take  heed  of  building  upon  our 
own  foundation  .schemes  and  models  of  the  divine  decrees, 
as  a  great  many  have  perplexed  themselves  in  doing;  and 
wherein  we  can  determine  nothing,  but  with  the  greatest 
uncertainty  imaginable,  nor,  indeed,  without  too  great  pre- 
sumption, bringing  down  the  Deity  to  our  human  mea- 
sures and  models,  and  forms  of  conception.    Again, 

2.  We  must  take  this  proposition  concerning  the  will 
and  purposes  of  God,  that  they  do  always  connect  toge- 
ther means  and  ends:  that  is,  supposing  he  hath  willed 
and  determined  such  an  end,  we  must,  accordingly,  sup- 
pose he  hath  determined  with  himself  the  way  or  means, 
by  which  he  will  bring  that  end  about;  supposing  it  to  be 
a  thing  to  be  done  immediatelv:  as  tho.se  things  are  to  be 
done,  and  in  the  same  way  wherein  they  are  to  be  brought 
about,  in  the  same  way  we  must  understand  he  hath  deter- 
mined to  bring  them  about.  As  when  he  did  intend  to 
preserve  David  at  Keilah,  he  did  also  determine  he  should 
not  stay  there,  knowing  that  if  he  did,  the  inhabitants 
would  have  given  him  up  to  Saul,  as  you  may  read  it  was 
determined,  upon  David's  inquiry,  1  Sam.  xxiii.  So  when 
he  determined  to  save  the  life  of  Paul,  and  all  his  com- 
panions and  fellow-pa.ssengers  in  the  ship,  where  they 
were  in  so  much  jeopardy  and  danger,  he  did  also  deter- 
mine that  the  mariners  should  not  go  away;  for  the  apos- 
tle saith  expressly,  "  If  these  go  away  we  cannot  be  saved," 
after  he  had  expressly,  from  God,  told  them,  that  not  a 
hair  of  any  of  their  heads  should  fall  to  the  ground.  And 
therefore,  we  are  not  to  suppose  that  he  doth  determine 
an  end  to  be  brought  about  by  means,  but  he  doth 
also  determine  and  ascertain  the  means  by  which  it  shall 
be  brought  about:  so  that  if  he  intend  any  of  us  to  live 
to  such  a  term  of  lime,  he  never  intends  that,  and  intends 
at  the  same  time  to  let  us,  several  years  before,  starve  our- 
selves, poison  or  stab  ourselves.  But  determining  the  end, 
he  also  determines  those  means  by  which  he  intends  to 
bring  about  that  end:  he  intends  to  bring  it  about  in  such 
a  way:  that  is,  in  a  mediate  way. 

3.  The  purposes  of  God  and  his  foreknowledge  are  in 
some  sort  commensurate:  taking  foreknowledge  in  the 
proper  sense,  foreknowledge  doth  refer  to  futurity,  as 
knowledge,  more  abstractly  taken,  doth  to  all  beings  actual 
and  pos.sible:  all  possibilities  come  within  the  compass  of 
divine  knowledge;  but  of  his  foreknowledge,  only  futuri- 
ties, or  what  .shall  be.  And  as  to  these,  his  purpose  and 
foreknowledge  are  some  way  commensurate,  that  is,  what- 
soever he  foreknows  shall  be,  he  either  putposeth  to  effect, 
or  he  purpo.seth  not  to  hinder  it.     And  again, 

4.  Whatsoever  God  doth  actually  bring  to  pass,  that  we 
may  conclude  he  did  purpose  to  bring  to  pass.  Whatso- 
ever he  doth,  he  did  purpo.se  to  do;  for  he  doth  nothing 
against  his  will,  or  without  his  will :  and  he  can  have  no 
new  will,  as  was  told  you  before,  and  as  it  is  plain  in  it- 
self Therefore  whatsoever  he  actually  doth,  he  did  always 
eternally  purpose  to  do. 

5.  Whatsoev-er  he  actually  permits,  he  did  never  pur- 
pose to  hinder.    There  must  be  a  correspondency  between 


his  purpose  as  to  permissa,  things  that  are  permitted  by 
him,  and  the  things  permitted,  as  there  is  with  reference  to 
effecta ;  between  his  purpose,  and  the  thing  that  he  eifects. 
Again,  further, 

6.  Whatsoever  God  might,  righteously  and  consistently 
with  all  the  other  attributes  and  perfections  of  his  being, 
effect  and  do,  or  permit  and  suffer,  that  he  might  right- 
eously resolve  and  purpose  to  do,  and  resolve  and  purpose 
to  permit  and  not  to  hinder.  Whatsoever  it  is  that  is  con- 
sistent with  his  wisdom,  holiness,  and  goodness,  actually 
to  do,  it  is  equally  consistent  with  his  wisdom,  and  with 
his  righteousness,  and  with  his  goodness,  to  purpose  to  do, 
even  from  eternity.  And  whatsoever  was  consistent  with 
his  wisdom,  and  righteousness,  and  goodness  to  permit  it 
and  not  to  hinder,  it  is  equally  consistent  with  his  wisdom, 
righteousness,  and  goodness,  to  purpose  not  to  hinder  it; 
and  so,  to  have  a  permissive  decree  concerning  it,  if  he 
saw  meet  and  fit  to  do  it.    And, 

7.  Whatsoever,  in  respect  to  God's  actions  and  purposes, 
would  imply  any  thing  of  imperfection,  we  must  sever  and 
remove  from  him ;  whatsoever  would  imply  perfection,  we 
must  assert  and  ascribe  to  him.  Hereupon,  if  it  would  be 
a  plain,  manifest  imperfection  to  act  incogitantly,  unad- 
visedly, or  to  do  unintended  things,  as  it  were  casually 
and  at  random,  without  a  foregoing  intention  or  purpose; 
if  that,  I  say,  would  be  an  imperfection,  we  ought  most 
carefully  to  sever  it  from  God,  and  never  think  it  possible 
for  him  to  a:t  so;  that  is,  incogitantly,  unadvisedly,  with- 
out any  foregoing  intention  or  purpose;  and  if  it  be  a  per- 
fection, to  act  according  to  wisdom,  and  counsel,  and  judg- 
ment, and  steady  purpose,  we  must  by  all  means  assert  it 
concerning  God,  and  ascribe  it  to  him  in  reference  to  all 
his  purposes  and  actions. 

These  are  general  propositions  that  do  lay  some  foun- 
dation for  more  particular  ones,  which  are  to  follow.  And 
herein,  t.iough  it  is  very  true  that  God  hath  his  purposes 
and  decrees  concerning  all  things :  "  He  woiketh  all  things 
accordirg  to  the  coun.sel  of  his  own  will,"  yet,  we  shall 
more  especially  consider  his  purposes  concerning  men. 
You  know  that  must  be  our  business:  and  therein  too, 
though  he  hath  purposes  and  decrees  concerning  all  the 
actionsof  men,  whether  personally  considered,  or  consider- 
ed as  tiembers  of  a  community,  lesser  or  larger,  civil  or 
ecclesiastical,  concerning  churches,  concerning  states  and 
kingdoms,  their  successions,  their  rises,  their  continuance, 
their  periods;  though  he  have,  1  say,  purposes  concerning 
all  these,  and  all  within  the  compass  of  the  text,  "  He 
worketh  all  things  after  the  counsel  of  his  own  will,"  yet, 
I  shall  chiefly  keep  my  discourse  to  those  purposes  that 
concern  our  spiritual  and  eternal  .state.  And  so  shall  lay 
down  briefly  the  other  and  particular  propositions.     As, 

1.  That  God  did,  undoubtedly,  purpose  to  make  such  a 
world  as  this,  for  we  find  he  hath  made  it ;  and  he  doth 
nothing  that  he  did  not  purpose  to  do. 

2.  He  did  purpose  to  make  such  a  creature  as  man,  and 
place  him  here ;  for  we  also  find,  so  he  hath  done 

3.  He  did  purpose  to  create  man  in  an  innocent  slate,  and 
proportionably  good  and  happy  unto  the  innocency  and  pu- 
rity in  which  he  did  create  him.  For  his  word  tells  us,  that 
he  did  create  him  so.  He  "made  man  upright."  And  it  gives 
us  a.T  account  of  the  circumstances  of  his  condition  when  he 
made  him,  though  briefly,  yet  as  far  as  was  necessary.  And, 

4  He  did  not  purpose  to  confirm  him  at  first  in  that 
good  state  wherein  he  made  him,  so  as  to  make  it  impos- 
sible for  him  to  fall;  for  we  find  he  did  fall,  and  is  in  a 
lapsed  state :  therefore,  it  was  purposed  that  his  fall  should 
not  be  prevented,  that  it  should  not  be  hindered;  though 
none  doubt,  but  that  he  that  made  man  could  have  made 
him  as  well  impeccable,  without  any  possibility  of  sinning, 
as  he  did  make  him  sinless  at  present,  without  any  thing 
of  depravedness  by  sin. 

5.  It  is  evident,  God  did  not  purpose  to  leave  fallen 
man  to  perish  universally  in  his  apostate,  fallen  state :  for 
we  hear  of,  and  know,  the  methods  and  appointed  means 
for  the  recovery  and  salvation  of  fallen  creatures,  of  fallen 
men,  which  are  oSered  to  our  view  in  the  word  of  God. 

6.  He  did  decree  or  purpose  to  send  his  own  Son  to  be 
a  Redeemer  and  Saviour  untolost  and  perishing  creatures, 
to  be  born,  to  live  in  this  world,  to  die  in  pursuance  of 
that  reconciling  design,  and  to  overcome  death  ;  and  in  his 


1136 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  IL 


resurrection  and  conqnest  over  death,  to  erect  a  kingdom 
into  which  he  would  collect,  as  the  voluntary  subjects  of 
It,  all  those  that  should  resign  and  yield  themselves  to  him, 
put  themselves  under  his  governing  power,  and  submit 
themselves  to  his  saving  mercy,  at  once.  And  the  sub- 
stance of  this  we  have  given  us  as  the  matter  of  a  divine 
decree,  in  that  Psalm  ii.  7.  "  I  will  declare  the  decree. 
The  Lord  hath  said  unto  me,  Thou  art  my  Son,  this  day 
have  I  begotten  thee."  Very  true  it  is,  that  that  is  not  di- 
rectly meant  of  the  nativity  of  our  Lord ;  we  find  the 
apostle  expounds  it  otherwise,  (Acts  xiii.  33.)  "  We  declare 
to  you  glad  tidings,  how  that  the  promise  which  was  made 
to  our  fathers,  God  hath  fulfilled  the  same  unto  us  their 
children,  in  that  he  hath  raised  up  Jesus  again ;  as  it  is 
also  written  in  the  'M  Psalm,"  (the  most  express  quotation 
in  the  New  Testament  out  of  the  Old,)  "Thou  art  my  Son, 
this  day  have  I  begotten  thee:  and  as  concerning  that  he 
raised  him  from  the  dead  now  no  more  to  return  to  corrup- 
tion, he  said  on  this  wise,  I  will  give  you  the  sure  mercies 
of  David."  It  was  in  pursuance  of  a  divine,  eternal  pur- 
pose and  decree,  that  this  was  said,  "  Thou  art  my  Son, 
this  day  have  I  begotten  thee :"  that  is,  when  he  raised 
him  from  the  dead,  when  he  begot  him  again  out  of  the 
grave,  and  by  that  glorious  regeneration,  he  did  then  put 
upon  him  that  high  and  excellent  title,  (that  was  funda- 
mental to  the  other  glorious  one  that  did  ensue  thereupon,) 
"  The  first-begotten  from  the  dead :  the  Prince  of  the  kmgs 
of  the  earth,"  Rev.  i.  5.  But  yet,  though  that  be  not  the 
thing  directly  there  spoken  of,  as  the  matter  of  the  divine 
decree,  God's  first  bringing  him  into  this  world,  yet,  that 
being  the  matter  of  a  divine  decree,  (to  wit,)  his  dying,  and 
his  conquering  death,  and  being  begotten  (as  it  were)  a 
second  time,  or  I  may  say  a  third  time,  out  of  the  grave, 
out  of  the  womb,  as  his  goings  forth  from  eternity  in  re- 
spect of  his  Deity,  and  as  he  was,  as  man,  at  firsi  brought 
out  of  the  womb  of  the  virgin,  yet,  even  that  earlier  partu- 
rition must  be  supposed  here  to  have  been  the  natter  of 
a  divine  purpose  and  decree  too.  And  so  other  scriptures 
do  speak  of  the  whole  complex  of  this  matter,  as  falling 
under  a  divine  purpose.  "  That  he  verily  was  foreordain- 
ed," (as  Acts  ii.  23.— 1  Pet.  i.  20.  and  onwards,)  foreordain- 
ed to  every  thing  he  did,  and  foreordained  to  every  thing 
he  suffered,  in  pursuance  of  that  great  saving  design  and 
errand  upon  which  it  was  determined  he  should  come  into 
this  world.  And  this  is  that  which  the  context  here  doth 
more  specially  lead  us  to  insist  upon.  For  when  the 
apostle  speaks  of  God  doing  all  things  according  to  the 
counsel  of  his  own  will,  he  tells  us  more  distinctly  what 
that  counsel  of  his  will  did  concern,  and  that  is  in  the 
foregoing  verse:  "That,  in  the  dispensation  of  the  fulness 
of  time,  he  might  gather  together  in  one  all  things  in 
Christ,  both  which  are  in  heaven,  and  which  are  in  eirth, 
even  in  him."  This  was  the  great  thing  that  lay,  as  the 
substratum  in  the  divine  counsel,  to  collect  and  gather  all 
things  in  Christ,  to  con.stitute  him  as  supreme  and  univer- 
sal Head  to  this  creation.  And  whereas,  all  things  were 
shattered  and  broken  in  the  apostacy,  there  was  now  to  be 
a  recapitulation,  and  gathering  all  things  under  one  head 
again,  as  you  see  in  the  close  of  the  chapter.  "  And  hath 
put  all  things  under  his  feet,  and  gave  him  to  be  the  head 
over  all  things  to  the  church,  which  is  his  body,  the  fulness 
of  him  that  filleth  all  in  all."  And  this,  that  was  primarily 
here  designed  in  this  context,  is  that  which  God  hath  done 
according  to  the  counsel  of  his  will.  "  He  doth  all  things 
after  the  counsel  of  his  own  will;"  but  this  peculiarly,  the 
sending  of  his  Son  into  this  world,  and  the  establishing  of 
him  as  the  Prince  of  those  reduced  from  the  .state  of 
apostacy.  As  the  great  destroyer  of  souls  was  the  prince 
of  the  apostacy,  the  head  of  the  apostate  world,  upon 
which  account  he  is  called  "  the  god  of  this  world,  (2 
Cor.  iv.  4.)  and  "  the  spirit  that  worketh  in  the  children  of 
disobedience,"  so  was  our  bles.sed  Lord  to  be  the  head  of 
that  community  that  should  be  collected  and  gathered  out 
of  this  world.  And  this  was  the  great  my.sterv  of  his 
will,  which  he  purposed  in  himself,  as  the  foregoing  con- 
text is,  "In  the  dispensation  of  the  fulness  of  lime"  (by 
the  Christian  economy,  that  is  the  word  there  used  for 
dispensation)  to  collect  and  gather  all  under  this  one 
glorious  head,  to  recover  a  people,  and  raise  up  a  glorious 
structure,  a  church,  out  of  a  ruining  and  perishing  world, 


by  the  Son  and  eternal  God,  who  was  made,  in  pursuance 
of  this  design,  the  universal  Head,  also  Head  over  all 
things,  but  with  special  reference  to  his  church.  And  so 
was  this  the  matter  of  divine  pleasure;  to  do  this  thing 
in  the  fulness  of  time,  according  as  we  find  in  Gal.  iv.  4. 
"In  the  fulness  of  time,  God  sent  his  Son,  born  of  a 
woman,  made  under  the  law,  to  redeem  them  that  are 
under  the  law :  that  we  might  receive  the  adoption  of  .sons." 
And  as  this  is  the  most  undoubted  matter  of  divine  pur- 
pose and  decree,  so  it  ought  to  be  the  matter  of  the  highest 
joy  and  rejoicing;  greater  than  can  be  expressed  by  an 
annual  solemnity ;  such  as  should  run  through  our  lives, 
and  be  the  matter  of  every  day's  rejoicing  with  us,  ac- 
cording to  what  the  first  report  of  this  glorious  work  was, 
when  the  womb  of  divine  counsel  did  teem,  and  bring 
forth  this  glorious  birth;  when  he  brought  forth  the  first- 
begotten  into  the  world,  he  saith,  "  Let  all  the  angels  of 
God  worship  him:"  and  they  did  publish  the  joyful  pro- 
clamation of  it  from  heaven,  "  Glory  to  God  in  the  highest, 
and  on  earth  peace  good  will  towards  men :"  the  greatest 
indication  of  divine  good  will,  and  the  most  significEint 
that  ever  was  known,  or  ever  could  be  thought,  that  is, 
that  when  men  had  severed  themselves  from  God,  cut 
themselves  ofl"  from  him ;  and  the  world  was  sunk  into  a 
universal  oblivion  of  him,  destitute  of  all  inclination  to- 
wards him,  and  all  interest  in  him,  unapt  to  make  any  in- 
quiries after  him,  or  to  say,  "Where  is  our  God,  our 
Maker?'  that  they  should  be  so  surprisingly  told  of  Em- 
manual,  God  with  us:  that  God  should  so  strangely  de- 
scend, put  on  man,  be  manifested  in  the  flesh,  there  was 
the  greatest  mystery  of  godliness,  that  ought  to  fill  heaven 
and  earth  with  joy  and  with  wonder.  For  when  something 
like  this  was  ajiprehended,  but  upon  mistake,  in  what 
transports  were  these  pagans !  "  The  gods  are  come  down 
to  us  in  the  likeness  of  men,"  Acts  xiv.  11.  And  presently 
they  offer  at  sacrificing.  What  matter  of  joy  and  wonder 
then,  that  the  glorious,  eternal  Son  of  God,  should  make 
that  descent,  that  kind  descent,  into  this  world  of  ours! 
Because  we  were  partakers  of  flesh  and  blood,  he  himself 
likewise  takes  part  with  us  of  the  same:  (Heb.  ii.  14.) 
and  because  we  dwelt  in  fleshly  tabernacles,  he  himself 
resolved  to  erect  a  tabernacle  like  one  of  ours :  "  The 
Word  was  made  flesh,  and  dwelt  among  us ;"  (John  i.  14.) 
did  tabernacle  among  us  in  the  expression  :  this  being,  as 
it  were,  his  very  sense  in  this  vouchsafement  and  under- 
taking: "There  is  a  company  of  poor  creatures  that  dwell 
in  flesh,  or  buried  in  it,  rather  than  do  dwell  in  it,  and 
their  flesh  is  more  their  grave  than  their  mansion  ;  well ! 
because  they  are  partakers  of  flesh  and  blood,  and  have 
tabernacles  made  of  flesh,  "  I  will  go  and  set  my  tabernacle 
by  theirs:  they  dwell  in  fleshly  tents,  and  I  will  go  and 
dwell  in  such  a  tent  among  them."  The  Son  of  God  was 
made  flesh,  did  dwell  and  tabernacle  among  us  in  such 
flesh  as  we  inhabit,  excepting  the  impurity  and  sinfulness 
of  it.  0!  what  matter  of  glory  and  exultation  is  this! 
How  full  of  triumph  should  it  fill  the  souls  of  men,  that 
such  a  hope  should  arise  to  them,  even  as  a  resurrection 
from  the  dead !  Now  we  see  that  God's  kindness  towards 
the  children  of  men,  is  not  shut  up  in  everlasting  oblivion ; 
it  is  not  suspended  from  any  further  exercise  for  ever; 
what  a  glorious  in.stance  of  it  is  here ! 

But  as  this  is  matter  of  highest  joy,  it  ought  to  be  matter 
of  purest  joy  too.  And  there  is  not  a  little  caution  requi- 
site in  this  case.  The  numerous  appearance  here  this  day 
signifies  to  me,  that  there  is  a  great  propension  to  keep  on 
foot  an  annual  solemnity  upon  this  account:  and  as  this  is 
expressive  of  a  disposition  to  rejoice,  or  to  somewhat  of 
rejoicing,  I  pray  take  these  cautions  in  reference  to  it, — 
that  it  be  not  ignorant  rejoicing,  that  it  be  not  carnal  re- 
joicing, and  above  all,  that  it  be  not  wicked  rejoicing,  more 
grossly  and  more  sensually  wicked. 

(1.)  Let  it  not  be  ignorant  rejoicing.  Rejoice  we  may, 
and  must,  in  such  a  thing,  that  according  to  divine  pur- 
pose and  decree,  Christ  came  into  the  world,  and  the  Son 
of  God  became  man,  that  he  might  become  a  sacrifice,  and 
that  thereupon  he  might  become  a  glorious  King.  To  re- 
joice in  this  abstractly,  that  Christ  was  once  born  into  this 
world,  without  understanding  or  ever  desiring  to  under- 
stand what  he  was  thus  born  for,  what  was  the  end  of  thi? 
manifestation  and  appearance  of  him  in  human  flesh ;  this 


Lsxn,  I. 


THE  DECREES  OF  GOD. 


im 


doth  unbecome  men,  and  much  more  doth  it  unbecome 
Christians,  it  being  to  rejoice  for  they  know  not  what.  For 
what  is  it  to  us,  il'  we  abstract  from  the  ends  of  the  incar- 
nation of  the  Son  of  God  1  if  we  subject  not  to  the  proper 
ends  of  It  ?  What  is  it  to  us  that  Christ  lived  hereon  earth, 
somewhat  above  sixteen  hundred  years  ago,  and  to  rejoice 
in  that  he  did  so,  without  considering  and  understanding 
what  it  was  for,  upon  what  account  it  was,  and  with  what 
design "?  This,  I  say,  is  but  the  joy  of  a  fool :  to  rejoice  in 
that,  the  true  rea.son  whereof  our  own  gross  and  voluntary 
ignorance  hides  from  us ;  to  rejoice  when  we  hear  that  he 
came  as  a  Saviour,  without  considering  what  he  was  to 
save  us  from,  (though  we  are  told  at  the  same  time,)  when 
we  hear  of  his  being  called  Emmanuel,  God  with  us,  of 
his  being  called  Jesus,  (Matt.  i.  latter  end,)  because  he 
should  save  his  people  from  their  sins;  to  rejoice  in  Christ, 
even  as  an  incarnate  Saviour,  without  any  thoughts  of  this, 
that  I  am  to  be  saved  by  him,  from  that  which  made  the 
distance,  and  continues  the  distance,  between  God  and 
me;  I  am  to  be  saved  by  him  from  the  impurities  of  my 
own  heart  and  nature;  I  am  to  be  saved  by  him  from  the 
vile  carnality  that  hath  depressed  and  sunk  my  soul,  so  a.s 
never  to  mind  God,  never  to  desire  after  him,  aever  to  de- 
light in  him,  to  have  inclinations  to  pray  to  him:  I  say,  to 
rejoice  ignorantly  in  these  respects,  is  to  rejoice  presump- 
tuously, for  we  know  not  what,  and  over-confidcntjy, 
against  the  direction  and  instruction  given  to  us  in  that 
second  Psalm.  Because  God  hath  declared  (he  decree 
concerning  him,  "  Thou  art  my  Son,"  and  hath,set  him  as 
his  King  upon  his  holy  hill  of  Zion  ;  and  hath  resolved  to 
subdue  the  nations  under  him,  and  give  him  the  heathen 
for  his  inheritance,  and  the  uttermost  parts  o;"  the  earth  for 
his  possession,  therefore  to  serve  this  might/  King  with 
fear,  and  rejoice  before  him  with  trembling,  that  is  the  in- 
struction that  is  given  us.  There  is  a  pure  ard  holy  Deity 
hath  become  incarnate,  the  Son  of  God  becime,  here,  a 
God  among  us,  with  that  resolution,  not  to  bear  with  the 
wickedness  of  the  world,  and  let  men  run  on  in  their  old 
and  wonted  course;  but  to  revive  God's  memorial  and 
the  awe  and  fear  of  him  in  the  hearts  of  men;  and  not  to 
let  men  live  prayerless  lives,  as  they  did,  and  iviiioutGod 
in  the  world,  as  they  did  ;  here  was  his  great  design.  But 
now  to  rejoice  in  Christ's  having  been  born  into  the  world, 
without  ever  considering  the  design  of  it;  this  is  not  only 
mean  and  brutish,  but  insolent  and  presumptuous,  to  re- 
joice in  the  thoughts  of  so  sacred  and  great  a  tiingas  this, 
without  having  hearts  touched  and  impresstd  with  the 
apprehension  of  the  pure  and  holy  end  of  it.     And, 

(2.)  Take  heed  of  rejoicing  carnally,  with  such  a  kind  of 
joy  as  shall  be  exclusive  of,  or  that  shall  exclude,  ;hat  spi- 
ritual sense  we  ought  to  have  of  so  high  and  mijhty  an 
undertaking  and  intendment  as  this.  How  vain  and  how 
grossly  incongruous  and  absurd  is  it  to  say,  thit  oecause 
the  Son  of  God  came  into  this  world  upon  suci  a  design 
as  you  have  heard,  "  Therefore,  let  us  eat  and  drink  and 
be  merry  ;  therefore,  let  us  pamper  and  adorn  this  flesh  ;" 
forgetting  that  it  is  inhabited  (even  this  mortal  ficsh)  by  an 
immortal  spirit ;  and  forgetting  that  even  this  flesh  of  ours 
is  claimed  and  challenged  to  be  a  temple  for  the  Holy 
Ghost,  and  therein  made  conformed  to  the  flesh  of  Christ, 
which  is  itself  such  a  Temple,  and  the  model  according  to 
which  all  Christian  temples,  that  is,  a  temple  in  a  temple, 
in  every  Christian,  ought  to  be  formed.  "  Know  ye  not." 
saiih  the  apostle,  "  that  your  bodies  are  the  temples  of  the 
Holy  Ghost  V  (1  Cor.  vi.  19.)  and  they  are  to  be  indulged 
and  cared  for  accordingly.  Christ  speaks  it  of  his  own 
body,  '■  Destroy  this  temple,  and  I  will  raise  it  up  in  three 
days  !"  As  he  wa.s,  even  in  his  human  nature,  and  in  his 
body,  a  Temple  of  the  living  God,  so  is  every  Christian  to 
be;  and  therefore  are  these  bodies  of  ours  to  be  cared  for 
m  .subserviency  to  this  design.  This  body  of  mine,  it  is  to 
be  the  living,  animated  temple  of  the  Divine,  Living  Spirit. 
And  what !  is  it  then  to  be  indulsred,  to  be  pampered  to 
be  adorned  with  a  fine  dress,  and  is  this  all  that  I  am  to 
design  concerning  it "?  I  am  to  design  in  it  conformity  to 
the  great  Original  Temple,  the  Son  of  God.  But  to  re- 
joice with  such  a  sort  of  festivity  as  is  only  grateful  to 


carnal  and  fleshly  inclination,  without  any  thought  of  be- 
ing recovered  and  brought  back  to  God  by  this  Christ,  of 
having  my  soul  refined,  and  body  and  soul  made  meet  to 
glority  the  great  God  whose  they  both  are ;  to  joy  without 
any  thought  of  this,  (I  say,)  looks  more  like  a  pagan  than 
a  Christian ;  and  is  much  more  suitable  to  the  paganish 
than  the  Christian  state.  It  ought  to  be  considered,  Christ 
took  our  flesh  to  make  us  partakers  of  his  Spirit;  be  took 
our  nature  to  make  us  partakers  of  his  divine  nature, 
escaping  the  corruptions  that  are  in  this  world  through 
lust ;  and  to  please  ourselves  in  the  thoughts  of  Christ 
having;  been  born,  without  any  thought  of  this,  is  such  a 
carnality  as  afi'ronts  the  very  pretence  that  we  make  of  re- 
joicing in  the  thoughts  of  it,  that  the  Son  of  God  did  de- 
scend and  come  down  to  associate  himself,  and  dwell 
among  the  sons  of  men  in  this  world,  and  to  suffer  for 
them,  and  so  to  prepare  them  to  dwell  with  God  in  the 
other  world. 

(3.)  But  lastly.  Take  heed  of  such  a  kind  of  rejoicing  as 
is  more  grossly  and  sensually  wicked,  even  in  itself  and  in 
its  own  nature:  that  is,  to  make  the  season  when  we,  un- 
certainly, apprehend  Christ  to  have  been  born  into  this 
world,  the  season  of  letting  loose  to  all  manner  of  loose- 
ness and  debauchery,  in  direct  contradiction  to,  and  defi- 
ance of,  the  design  of  his  coming:  that  is,  when  we  k-now 
the  Son  of  God  was  manifest  to  take  away  sin,  and  to  de- 
stroy the  works  of  the  devil,  as  the  expressions  are,  (1 
John  iii.  5,  8.)  that  we  should  make  it  our  business  to 
indulge  and  fulfil  those  very  lusts  which  he  came  to 
destroy  and  dissolve,  and  make  cease  out  of  the  world : 
what  an  afl'ront  is  this  to  him  who.se  memorial  we  pretend 
to  celebrate !  That  is  to  make  that  which  we  imagine  to  be 
the  day  of  his  birth,  to  be  the  day  of  his  mogt  ignominious 
death,  by  crucifying  afresh  to  ourselves  the  Son  of  God, 
and  putting  him  to  open  shame  ;  as  if  we  would  proclaim 
to  the  world  that  the  design  of  the  Son  of  God's  descent 
into  it,  was  to  give  men  the  liberty  of  being  safely  wicked, 
that  they  might  throw  otf  all  restraint,  and  without  any 
fear  or  dread  of  what  should  follow,  abandon  themselves 
to  all  manner  of  wickedness,  to  fulfil  the  impure  lusts  of  a 
corrupt,  depraved  nature,  till  sin,  being  finished,  should 
end  in  eternal  death:  and  so  make  the  Christian  religion 
an  inconsistency  with  itself,  and  to  represent  the  matter,  a.s 
if  Christ  came  into  the  world,  not  to  make  men  Christians, 
but  to  exempt  them  from  being  so  ;  and  not  to  destroy  .sin 
out  of  the  world,  but  to  exclude  and  shut  out  Christianity. 
As  if  he  came  into  the  world  that  there  might  never  be  any 
such  thing  as  Christianity  in  it,  that  he  might  bring  it 
about,  that  men  might,  with  safely  and  impunity,  live  in 
the  highest  rebellion  against  the  very  laws  of  that  Christ 
by  whom  they  pretend  to  expect  salvation. 

But  this  is  one  great  thing  which  we  see  lies  under 
divine  purpose  and  decree,  according  to  the  counsel  of  his 
will,  the  sending  of  his  Son  into  the  world  to  be  a  Re- 
deemer and  Saviour  of  sinners,  by  living  among  them, 
dying  for  them,  conquering  death,  ascending  to  heaven^ 
and  erecting  that  kingdom  by  which  he  is  to  govern  the 
redeemed  community  unto  everlasting  life.  And  by  how 
much  the  more  apparently  this  was  matter  of  divine  pur- 
porse  according  to  eternal  counsel,  so  much  the  higher 
and  more  dreadful  wickedness  must  it  needs  be,  to  in- 
dulge in  ourselves  such  a  disposition  of  spirit,  or  so  to 
shape  our  course,  that  both  shall  lie  counter  to  the  divine 
counsels  in  all  this.  That  is,  when  Christ  did  not  come 
into  the  world  by  accident,  but  by  design  and  by  purpose, 
according  to  the  wisest  counsel,  and  eternal  and  most 
stable  counsel,  we  should  set  ourselves,  as  much  as  in  tis 
is,  to  overturn  the  whole  frame  of  that  divine  and  eternal 
counsel  of  heaven  ;  that  is,  that  it  shall  never  take  place 
with  me,  "  I  will  never  be  subject  to  him,  I  will  never 
know  him,  never  come  into  union  with  him,  never  resign 
up  my.self  unto  him ;  I  will  be  mine  own  still,  and  live 
still  at  the  utmost  distance  from  God  and  defiance  of  him." 
By  how  much  the  more  apparent  this  was  the  product  of 
the  divine  will  according  to  counsel,  so  more  fearful  and 
horrid  must  be  the  wickedness  that  stands  in  direct  oppo- 
sition thereto. 


1138 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


LECTURE    II.* 

But  now  to  go  on  with  other  particular  propositions 
about  the  decrees  of  Grod. 

7.  That  those  terms  of  life  and  death  for  sinners,  which 
God  hath  actually  settled  and  published  in  his  Gospel, 
those  we  may  be  sure  he  did  intend  and  purpose  should 
be  the  terms  of  life  and  death  unto  us.  Whatsoever  (as 
you  have  heard  in  the  general  propositions)  God  actually 
doth,  we  may  be  sure  he  intended  and  purposed  to  do. 
What  he  doth,  he  doth  willingly  when  he  doth  it.  No 
force  can  be  put  upon  him ;  he  never  doth  any  thing 
against  his  will,  and  what  he  once  willed  he  dolh  always 
will,  for  there  can  be  with  him  no  new  will.  Therefore, 
whereas  he  hath  enacted  and  published  such  things  as 
these  to  the  world,  as  the  terms  of  life  and  death  to  sinners ; 
that  whosoever  believes  shall  be  saved,  but  whosoever  be- 
lieveth  not  shall  be  damned  ;  that  he  gave  his  only-begot- 
ten Son  with  that  design,  that  they  who  believe  in  him  should 
not  perish,  but  have  everlasting  life;  that  they  that  believ- 
ed not,  are  condemned  already:  they  that  believe,  have 
everlasting  life ;  they  thai  believe  not,  shall  not  see  life;  but 
the  wrath  of  God  abideth  on  them:  that  sinners  are  to  re- 
pent, that  their  sins  may  be  blotted  out ;  that  they  that  re- 
pent shall  not  all  alike  perish ;  (Luke  xiii.  3.)  that  the  things 
that  eye  hath  not  seen,  that  the  ear  hath  not  heard,  and 
which  have  not  enteredtheheart  of  manto  conceive,  are  all 
prepared  for  them  that  love  God:  (1  Cor.  ii.  9.)  but,  they  that 
love  him  not,  that  love  not  the  Lord  Jesus,  are  so  many 
anathema,  accursed,  till  he  come;  (1  Cor.  xvi.  2'2.)  that 
Christ  shall  be  the  Author  of  eternal  salvation  to  all  them 
that  obey  him  ;  (Heb.  v.  9.)  but,  that  he  shall  come  in  fla- 
ming fire  to  take  vengeance  on  them  that  know  not  God,  and 
obey  not  the  Gospel  of  his  Son  ;  (3  Thess.  i.  8.)  these,  I  say, 
being  the  declared  terms  of  life  and  death  to  sinners,  en- 
acted and  actually  published  to  the  world  as  such,  these  you 
may  be  sure  God  did  intend  and  purpose  should  be  such. 
His  purpose  was  eternal,  and  a  decree,  as  that  word  was 
e,Kplained.  This  is  out  of  all  question,  that  such  terms  of 
life  or  death  to  sinners  as  have  been  mentioned,  are  the 
matter  of  divine,  eternal  decree;  he  did  always  intend  they 
should  be  so.  Whence  it  is  obvious  to  collect,  that  he  can 
have  no  contrary  decree,  no  contrary  purpose.  That  is, 
wheresoever  his  pleasure  is  published  and  made  known,  so 
as  to  be  capable  to  be  understood  about  these  matters,  God 
will  never  deal  with  men  upon  other  terms.  There  can  be 
no  repugnant  purpose  to  any  such  purpose  as  this  ;  that  is 
to  say,  that  he  will  save  any  whether  they  believe  or  no,  or 
though  they  finally  persist  in  obstinate  infidelity  and  impe- 
nitency  and  rebellion  against  him  to  the  last.  It  is  never  to 
be  supposed,  that  he  will  do  such  a  thing  without  decree- 
ing it,  so  that  he  should  have  ever  decreed  it  against  such 
a  decree  as  this.  And  so,  on  the  other  hand,  that  he  will 
ever  finally  condemn,  or  hath  ever  decreed  or  purposed 
finally  to  condemn,  any  that  shall  believe,  that  shall  re- 
pent, that  shall  love  him  above  all,  and  finally  subject  them- 
selves to  his  government,  whensoever  they  are  brought  to 
do  so  in  Christ :  therefore,  it  is  vain  and  unscriptural, 
without  foundation  any  way,  for  men  to  embolden  them- 
selves on  the  one  hand,  "  Let  me  be  never  so  wicked,  or 
never  so  careless,  I  may  be  saved  at  last  for  all  that ;  I  do 
not  know  but  God  hath  decreed  to  save  me."  Or,  that  any 
should  torment  themselves  on  the  other  hand  with  afflict- 
ing thoughts,  "  Let  me  do  what  I  will,  if  I  never  so  ear- 
nestly set  myself,  and  seek  help  from  heaven,  that  I  may 
believe,  that  I  may  repent,  that  I  may  have  my  heart 
changed,  renewed,  and  brought  to  love  God,  and  subject 
myself  to  him  in  Christ,  yet,  there  may  be  a  decree  against 
me,  and  I  may  perish  for  all  this."  There  is  no  reason,  no 
foundation  on  the  one  hand  or  on  the  other,  for  any  such 
imagined  decree  of  God,  against  these  plain  declared  de- 
crees of  his ;  they  are  (as  to  what  is  compendious  and 
comprehensive  of  all)  final  believers  who  lie  under  the 
decree  or  purpose  of  salvation ;  and  final  infidels  who  lie 
under  the  decree  or  purpose  of  condemnation. 

So  much,  in  general,  is  most  certainly  decreed,  that  they 
*  Preached  January  8th.  1692. 


who  believe  shall  be  saved,  and  they  that  believe  not,  shall 
perish.     But  1  further  add, 

8.  God  hath  not  purposed  this  in  the  general,  that  he 
will  save  such  as  are  wrought  up  to  a  compliance  with  his 
declared  known  terms  of  salvation ;  but  whensoever  he 
doth  actually  enable  any  to  believe  and  repent,  we  may 
conclude  that  he  did  eternally  intend  so  to  do.  And  who- 
soever he  doth  actually  conserve  in  a  safe  state,  that  is,  en- 
ables them  continually  to  believe,  (it  is  enough  to  instance 
in  this  one  thing,  with  which  the  rest  are  so  essentially 
connected,  that  they  are  all  implied,  if  this  one  be  actual- 
ly to  be  found,  and  even  in  the  very  mention  of  this  one,) 
if  he  actually  enable  any  to  believe  to  the  saving  of  their 
souls  unto  their  final  salvation,  he  did  always  from  eterni- 
ty intend  so  o  enable  them.  And  so,  he  hath  not  only  de- 
creed, or  inended  certain  indefinite  and  undeterminate 
species  to  life  and  salvation,  but  particular  persons,  as  is 
most  evidert  many  ways. 

(1.)  Scripture  is  most  express  in  it ;  if  you  look  to  the 
foregoing  verses,  divers  of  them  in  this  same  chapter,  you 
will  find" it  In  what  a  transport,  towards  the  beginning, 
do  you  find  the  apostle  blessing  God.  "Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ,  who  hath 
blessed  us  with  all  spiritual  blessings,  in  heavenly  places, 
(or  things,)  in  Christ.  According  as  he  hath  chosen  us  in 
him,  before  the  foundation  of  the  world,  that  we  should  be 
holy  and  jnblamable  before  him  in  love ;  having  predes- 
tinated ii.'  to  the  adoption  of  children  by  Jesus  Christ  unto 
himself;  according  to  the  good  pleasure  of  his  will,  to  the 
praise  of  ;he  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  m  the  beloved."  And  in  this  same  lllh  verse, 
where  the  text  lies,  "  in  whom  also  V!e  have  obtained  an 
inheritacce,  being  predestinated,  according  to  the  purpose 
of  him  who  worketh  all  things  after  the  counsel  of  his  own 
will."  And  nothing,  again,  can  be  plainer,  than  that 
known  and  famous  text,  Rom.  viii.  30.  "  Moreover  whom 
he  did  precesiinate,  them  he  also  called  ;  and  whom  he 
called,  taen:  he  also  justified;  and  whom  he  justified,  them 
he  also  glor.fied."  This  is  a  chain  that  can  never  be  broken  ; 
and  equally  expresseth  that  in  the  2  Thess.  ii.  13.  where 
the  apostle  gives  solemn  thanks,  even  for  them,  that  God 
had  chcsen  them  unto  salvation,  through  sanctification  of 
the  Spirit  end  belief  of  the  truth.  And  in  that,  1  Pet.  i.  2. 
"  Elect  according  to  the  foreknowledge  of  God,  through 
sanctification  of  the  Spirit,  and  sprinkling  of  the  blood  of 
Jesus."  These  (as  it  is  observable,  and  was  told  you  be- 
fore, in  those  more  general  propositions)  do  manifestly 
connect  means  and  end  together.  But  they  do  ascertain 
both,  conc;rning  some,  and  not  leave  the  matter  indefinite 
and  undetermined,  as  if  he  did  in  the  dark  make  and  form 
purposes  with  himself,  without  discerning,  at  the  same 
time,  who  should  comply  with  his  pleasure,  as  to  such 
terms  of  life,  and  who  should  not.  And  besides  so  express 
scriptures,  the  matter  is, 

(3.)  Evident  in  itself,  that  whomsoever  he  doth  actually 
enable  to  comply  with  such  terms  of  life  and  salvation,  he 
did  purpose  and  decree  to  enable.  For  when  he  doth  so, 
when  he  gives  a  man  faith,  when  he  gives  him  repentance, 
which  are  most  expressly  said  to  be  the  gift  of  God  :  to 
you  it  is  given  to  believe  and  sufier ;  (Phil.  i.  29.)  and 
Christ  is  exalted  to  be  a  Prince  and  a  Saviour,  to  give  re- 
pentance and  remission  of  sins.  Acts  v.  31.  I  say,  when 
he  doth  actually  give  these  gifts,  doth  he  give  them  with 
his  will,  or  against  his  will"!  Is  it  to  be  supposed,  that  he 
should  give  them,  and  not  will  to  give  them  ?  What  could 
so  impose  upon  him  that  he  should  give  what  he  was 
not  willing  to  give  ■?  But,  if  once  he  was  willing,  and  if 
then  he  was  willing  to  give  such  a  gift,  he  was  always 
willing;  for  there  cannot  be  with  him  a  new  will,  and 
therefore  he  was  from  eternity  willing.     And  again, 

(3.)  That  matter  might  be  further  argued,  from  what 
Scripture  speaketh  most  expressly  too,  that  as  to  that  great 
and  most  comprehensive  instance  of  faith  in  the  Son  of 
God ;  whosoever  do  receive  Christ  and  believe  in  his 
name,  when  God  enables  them  so  to  do,  he  regenerate* 
them ;  "  To  as  many  as  received  him,  to  them  gave  ne 
power  to  become  the  sons  of  God,  even  to  as  many  as  be- 
lieved on  his  name,"  John  i.  12.  And  then,  it  is  immedi- 
ately subjoined  in  the  I3th  verse,  "  Who  were  bom  not 


Lect.  II. 


THE  DECREES  OP  GOD. 


of  flesh  nor  of  blood,  nor  of  the  will  of  man,  but  of  God," 
But  if  he  do  regenerate  any,  he  dolh  it  most  willingly: 
"  Of  his  own  will  begat  he  us,  by  the  word  of  truth," 
James  i.  18.  Agreeable  to  the  expression  in  the  text, 
"  He  doth  all  things  according  to  the  counsel  of  his  own 
will."  He  did  with  counsel  will  to  regenerate  whomsoever 
he  regenerates.     And, 

(4.)  It  is  altogether  unimaginable,  that  God  should  do 
a  thmg  so  far  exceeding  all  expectation,  and  even  all  won- 
der, as  (he  sending  of  his  own  Son  ;  he  that  was  the 
brightness  of  his  own  glory,  and  the  express  image  of  his 
person,  the  Heir  of  all  things,  by  whom  he  made  the  worlds ; 
to  be  incarnate,  to  put  on  man,  and  to  die  upon  a  tree,  so 
ignominiously,  a  spectacle  to  angels  and  men ;  and  to  leave 
it  an  undetermined  thing  whether  any  should  be  the  better 
for  it,  yea,  or  no ;  or  rather,  to  leave  it  certain  that  none 
ever  should  be  the  better  for  it.  For  most  certain  it  is, 
that  as  to  those  great  terms  of  life  and  salvation,  none  can 
ever  be  the  better,  if  he  do  not,  by  his  overpowering  grace, 
influence  minds  and  hearts,  and  work  them  up  to  a  com- 
pliance with  those  terms,  and  work  and  efiijct  them  in 
them.  The  case  is  vastly  different  in  re.spect  to  spiritual 
good,  and  in  reference  to  the  opposite  evil ;  where,  as  to 
wicked  actions,  and  a  continued  course  of  them,  or  any 
particular  act  in  such  and  such  circumstances,  men  will 
always  determine  themselves ;  they  are  apt  and  prone 
enough  to  do  so.  If  they  can,  in  such  circumstances,  they 
will  do  wickedly ;  but  in  reference  to  any  spiritual  action 
that  is  good  and  holy,  and  of  a  saving  tendency,  there  is 
not  so  much  of  an  indifferency,  but  a  mosi  fixed  aversion, 
which  nothing  but  the  power  of  divine  grace  can  conquer 
and  overcome.  Nothing  but  the  almighty  power  of  grace 
can  make  an  enemy-heart  become  friendly  towards  God 
and  towards  his  Christ,  can  vanquish  the  malignily  of  an 
obstinate  infidelity,  can  mollify  an  obdurate,  hard  heart, 
and  make  it  dissolve  and  melt  as  in  repentance  it  must. 
This  is,  therefore,  altogether  an  unimaginable  thing,  that 
God  should  do  what  did  so  far  exceed  all  expectation, 
and  even  all  wonder,  as  to  send  his  own  eternal  Son,  to 
die  upon  a  cross,  and  leave  it  uncertain  whether  any 
should  ever  be  the  better  for  it,  or  rather,  certain  that  none 
ever  should.    And  it  is  again, 

(5.)  Very  unreasonable  to  think  that  the  great  God 
should  have  among  men  no  objects  of  special  favour;  and 
it  were  foolish  to  suppose  that  it  should  be  a  reflection 
upon  him  to  have  it  so.  As  it  was  formerly  told  vou,  it 
belongs  only  to  a  good  governor,  and  even  to  the  best  that 
can  be  supposed,  to  deal  equally  with  all,  and  kindly  and 
favourably  where  he  pleaseth.  "We  are  to  distinguish 
matters  of  right,  and  matters  of  peculiar  favour.  Matters 
of  right  will  be  dispensed  and  administered  with  an  equal 
hand,  matters  of  special  favour  according  to  good  pleasure, 
as  it  is  expressed  again  and  again,  in  the  context.  And 
plam  it  is,  that  there  can  be  no  natural  right,  which  any 
creature  can  claim  at  the  hand  of  God.  Whatsoever  be- 
comes matter  of  right,  from  him  to  them,  must  only  be 
by  grace,  by  promise.  He  cannot  be  a  debtor  to  his  crea- 
ture, till  he  makes  himself  so  :  and  the  promises  by  which 
he  makes  himself  so,  they  "  are  all  yea  and  amen  in 
Christ;"  ('2  Cor.  i.  20.)  only  upon  his  account,  only  for 
his  sake.  Whatsoever  there  is  that  comes  within  the'com- 
pass  of  a  promise,  for  the  encouragement  of  sinners  to  re- 
turn and  come  to  God,  it  will  all  be  made  good  to  a  tittle 
upon  his  account  that  is  worthy,  all  promises  being  "  yea 
and  amen"  in  him.  But  whatsoever  is  above  promise, 
more  than  promise,  is  all  from  mere  evIitKia,  the  good  plea- 
sure of  his  goodness.  It  can  be  resolved  into  nothing  else, 
turn  we  the  matter  in  our  thoughts  never  so  long.  He 
will  make  good  all  that  was  promised  to  every  one  to  a 
tittle ;  all  unpromised,  peculiar  favour,  that  is  dispensed 
according  to  the  good  pleasure  of  his  goodness;  even  as 
his  promises  themselves  at  first  were.     And, 

(G.)  Lastly,  It  is  very  evident,  that  as  to  communica- 
tions of  grace  and  favour,  God  doth  dispense  very  differ- 
ently ;  and  therefore,  must  be  understood  to  inteiid  so  to 
do,  and  to  have  always  intended  it.  As  in  the  parable  of 
the  talents,  (though  parabolical  scriptures  do  not  give 
ground  of  argument  as  to  every  thing  in  them,  yet  they  do 
as  to  their  main  scope,)  he  gives  to  one  ten  talents,  to  an- 
other five,  to  another  one,  as  he  pleaseth ;  he  dispenseth  as 


he  pleaseth,  wherein  he  hath  not  particularly  obliged  him- 
self.    But  further, 

9.  If  yet  he  do  actually,  in  a  way  of  common  grace,  su- 
peradd more,  wheresoever  he  hath  given  any  thing  of  it 
upon  the  due  improvement  of  that,  then  we  may  conclude 
he  hath  always  intended  so  to  do;  this  was  his  pleasure 
and  his  eternal  purpose.  If  that  be  actually  his  rule,  "  to 
him  that  hath  shall  be  given,"  (you  know  how  hal/i  is  to 
be  taken  here,  that  hath  so  as  to  improve  what  he  hath,) 
he  shall  still  have  more;  if  this  be  actually  the  rule  and 
measure  of  his  proceedings,  it  was  always  his  purpose  it 
should  be  so.  And  so  it  must  be  understood  to  have  been 
his  purpose,  even  in  them  that  do  finally  perish,  yet  still 
to  give  them  more  of  gracious  communications  in  the  way 
of  common  grace,  upon  the  improvement  of  what  they  had; 
and  they  perish  as  not  improving  what  was  vouchsafed  and 
afforded  them,  according  to  the  tenor  of  that  rule.  They 
do  not  finally  perish,  as  never  having  received  any  thing 
from  the  hands  of  God,  in  a  way  of  grace,  that  had  a  ten- 
dency and  leadingness  in  it  to  their  better  state,  but  they 
finally  perish  as  neglecting  and  resisting  such  overtures  as 
have  been  made  to  them.  What  the  case  was  with  the 
old  world,  before  the  flood,  we  must  still  suppose  to  be 
the  common  case  among  men.  "  My  Spirit  shall  not  al- 
ways strive  with  man,"  Gen.  vi.  3.  It  had  been  striving, 
and  it  is  generally  striving  more  or  less;  and  especially 
where  God  doth  afford  the  more  peculiar  manifestations  of 
himself,  as  he  did  to  that  people  whom  he  severed  from  the 
rest  of  the  world,  to  be  more  appropriate  to  him.  We 
hare  many  passages  that  speak  of  the  presence  and  of  the 
operations  of  the  Divine  Spirit,  among  that  people.  The 
Spirit  of  the  Lord  caused  them  to  rest :  He  gave  his  Spirit 
to  instruct  them,  Isaiah  Ixiii.  14.  They  rebelled  and  vexed 
his  Holy  Spirit :  therefore,  he  turned  to  be  their  enemy, 
and  fought  against  them :  ver.  10.  and  that  of  dying 
Stephen,  "Ye  stiff-necked  and  uncircumcised  in  heart  and 
life,  ye  do  always  resist  the  Holy  Spirit;  as  your  fathers 
did,  so  do  ye,"  Acts  vii.  51.  Now,  there  cannot  be  a  re- 
sistance where  there  is  no  striving,  and  there  can  be  no 
striving  where  there  is  not  a  counter-striving.  When  the 
Spirit,  in  its  more  common  operation,  is  resisted,  it  retires 
in  displeasure,  often  and  most  righteouslv,  and  gives  to 
men,  yields  to  them,  that  victory  that  shall  be  in  the  end 
fatal  to  them,  undoing  to  them;  many  such  victories  undo 
them  at  last,  and  they  perish  by  them.  If  he  be  actually 
working  in  men  to  will  and  to  do  of  his  own  good  pleasure, 
when  he  is  ever  so  at  work  in  any,  he  injects  thoughts  into 
their  hearts,  smites  their  minds  with  convictions,  and  their 
hearts  many  times  with  terrors;  or  if  there  be  any  more 
placid  affections  raised  in  them  in  any  degree  towards  him- 
self or  towards  any  divine  thing,  and  the  matter  go  no 
further  than  a  loseable  taste,  that  may  vanish  and  pass 
away,  it  is  plain  he  so  far  went  of  good  pleasure;  and  if 
he  did  that  which  he  did  of  good  pleasure,  then  it  was  be- 
fore his  good  pleasure,  and  always  his  good  pleasure,  and 
eternally  his  good  pleasure,  to  proceed  so  far  with  such  and 
such  ;  so  as  in  this  case  there  can  he  no  pretence  to  say, 
if  he  go  no  higher,  that  wrong  is  done  to  them  with  whom 
he  went  no  higher.  It  must  be  justly  .said,  "  Friend,  I  do 
thee  no  wrong,"  even  to  the  most  careless  neglecter  and 
the  most  contemptuous  abu.ser  of  the  grace  of  God, 
"  Friend,  I  do  thee  no  wrong."  If  he  do  proceed  higher, 
and  to  less  vincible  workings  with  some,  there  is  no  cause 
any  man's  eye  should  be  evil,  because  his  eye  is  good.  He 
is  Lord  of  his  own  grace,  he  may  do  what  he  will  with  his 
own.  What  he  hath  to  dispense  and  dispose  of,  is  his, 
and  they  to  whom  he  is  lo  dispose  so  and  so  are  his,  and 
there  is  no  pretence  of  wrong  to  any,  that  more  is  not  done 
for  them,  for  whom  more  was  done  than  they  could  lay  any 
original  claim  to;  for  it  wa*;  all  of  niercv  that  there  was 
any  ofler  or  overture  made  at  all,  or  that  the  case  was  so 
stated  before,  as  that  it  might  have  been  possible,  if  it  had 
not  been  through  their  own  wicked  neglect,  that  they  that 
perish  might  have  advanced  in  the  way  of  salvation,  ac- 
cording to  his  method,  still  further  and  further,  so  as  not 
to  make  their  own  final  salvation  a  thing  impossible  upon 
any  other  terms,  than  their  own  wilful  neglect  and  final 
refusal.     But  I  again  further  add, 

10.  That  such  as  live  quite  without  the  sound  of  the 
Grospel,  and  to  whom  every  thing  of  supernatural  revela- 


II40 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


tion  hath  never  been  vouchsafed  or  any  thing  of  it,  how 
God  hath  determined  to  deal  with  them,  and  the  infants  of 
such,  he  hath  not  yet  declared  further  his  pleasure  to  us 
expressly,  than  it  was  needful  for  us  to  know  and  under- 
.stand.  And  therefore,  it  would  be  either  vain  or  over-bold 
curiosity  to  determine  positively  in  their  case,  and  it  is  very 
unreasonable  and  foolish,  over-solicitously  to  inquire  about 
it.  It  is  enough  for  us  to  understand  and  know  upon  what 
terms  God  will  deal  with  us,  according  to  those  circum- 
stances wherein  he  hath  placed  and  set  us ;  he  hath  placed 
us  under  the  dispensation  of  his  Gospel,  wherein  all  things 
are  made  plain  and  evident  to  us,  that  concern  us  in  re- 
ference to  our  present  and  eternal  state,  and  will  deal  with 
us  according  to  those  known  and  published  terms,  which 
stand  in  so  clear  a  light  before  our  eyes;  and  with  all 
others  according  to  those  measures  they  have  had.  It  is 
enough  for  us  to  understand  and  know  what  we  may,  as 
our  case  is  stated,  expect  from  God,  and  what  God  doth 
expect  from  us.  And  it  would  be  very  unreasonable,  and 
uncharitable,  for  us  to  trouble  our.selves  with  further  in- 
quiries, and  it  would  be  very  bold  to  venture  on  rash 
determinations,  in  those  more  obscure  things,  and  wherein 
we  are  so  little  concerned.  These  are  to  pass  among  the 
arcana,  that  secret  things  belong  to  God,  when  revealed 
things  belong  to  us,  and  our  children  after  tis,  as  they 
shall  come  to  be  revealed  to  them,  Deut.  xxix.  29.  A  pas- 
sage placed,  as  it  were,  on  purpose  to  caution  and  warn 
too  busy  and  bold  inquirers,  and  that,  even  m  matters  of 
unspeakably  less  concernment  than  the  eternal  salvation 
of  souls.  As  suppose,  that  the  people,  for  that  is  the  case 
there  supposed  and  referred  to,  who  had  been  so  peculiar 
to  God,  taken  nigh  to  him,  above,  and  from,  all  other 
people  and  nations  under  heaven,  should  apostatize  and 
revolt  from  him,  and  draw  down  vindictive  judgments,  and 
destructive  ones,  upon  themselves,  and  inquiry  be  made 
how  it  comes  to  pass,  that  such  a  people,  so  near  to  God, 
should  be  so  treated  and  dealt  withal,  their  land  laid  waste 
and  made  a  wilderness,  and  nothing  to  be  found  but  marks 
of  divine  vengeance,  where  such  a  people,  so  favoured  by 
heaven,  did  dwell,  what  is  the  meaning  of  all  this^  Why, 
they  forsook  the  Lord  their  Grod  !  But  that  might  have 
been  prevented.  Why  did  he  not  hold  them  to  him  1 
"  Secret  things  belong  unto  God,  but  revealed  things  to  us 
and  our  children."  So  is  that  sad  and  dismal  state  con- 
cluded and  shut  up  at  last,  with  that  seal  upon  it !  That, 
therefore,  I  would  leave  with  you,  as  all  I  think  needful 
to  say,  with  reference  to  their  case  who  lie  without  the 
compass  of  superadded  divine  revelation.  Again  I  further 
add, 

11.  That  whereas  faith  and  its  concomitants  are  ever  to 
be  found  in  that,  which  appears  to  be  at  length  the  subject 
of  God's  purpose  of  saving  souls;  and  final  infidelity, 
with  its  concomitants,  are  the  characters  of  the  subjects  of 
the  contrary  purpose,  a  purpose  to  condemn  with  everlast- 
ing destruction;  these  must  very  dilferenllybe  understood 
to  be  so.  Faith,  for  instance,  and  so  of  the  rest  of  its  con- 
comitants, are  never  looked  upon  by  God  as  any  causes, 
or  conditions,  or  inducements,  any  way,  of  his  purpose  to 
save  any.  These  are  by  his  grace  to  be  found  in  the  sub- 
jects, in  those  that  he  will  save;  but  they  are  no  induce- 
ments to  pa,ss  any  such  determination  concerning  them. 
It  is  honourable  to  him  lo  save  such :  and,  even  in  the  na- 
ture of  the  thing,  they  only  are  capable  of  final  salvation 
and  blessedness,  in  whom  such  characters  are  to  be  found : 
for  they  can  never  be  happy  in  union  with  the  eternal  truth 
and  goodness,  who  are  habitually  averse  in  their  temper, 
and  opposite  to  the  one  and  the  other.  If  happiness  result 
from  such  a  union,  then  they,  in  whoin  there  is  a  prevailing 
final  aversion  to  eternal  truth  and  goodness,  are  incapable 
of  any  such  felicity,  as  is  to  result  from  a  union  with  these. 
But  it  is  no  motive  or  inducement  to  God,  to  intend  to 
save  such  a  one,  because  he  will  be  a  believer,  or  he  will 
be  a  penitent  person.  That  he  is  a  believer,  that  he  is  a 
penitent  person,  that  he  is  a  lover  of  him,  and  that  he  is 
obedient  to  his  Son,  these  are  the  efifects  of  his  grace,  and 
of  his  good  pleasure,  and  so  he  is  moved  in  this  case  by 
nothing  without  himself  But  the  case  must  be  understood 
to  be  otherwise,  as  to  those  that  he  intends  finally  to  punish, 
and  to  punish  with  everlasting  destruction.  That  is,  he 
doth  resolve  to  deal  with  them  suitably  to  the  state  of  things 


between  him  and  them,  and  with  himself  If  any  require, 
why  there  should  be  a  diflerence,  why  he  should  be  moved 
to  purpose  so  and  so,  in  reference  to  them  that  perish, 
(which  purpose  we  are  not  to  consider  abstractly  as  it  lies 
in  God  alone,  for  so  it  is  not  a  distinct  thing  from  his  own 
essence,  of  which  there  can  be  no  cause ;  but  we  are  to 
consider  it  with  a  reference  to  the  efiecis  and  to  the  object.s, 
and  of  that  relation  there  is  really  a  cause,  and  so  there  is 
a  just  cause,  for  the  condemnation  of  them  that  perish,  even 
from  the  creature;  but  there  can  be  no  cause  from  the 
creature,  of  them  that  are  saved,)  I  say,  if  you  will  have  the 
reasons  assigned  of  the  difierence,  they  are  obvious  and 
plain,  especially  these  two. 

(1.)  That  there  is  no  natural  connexion  between  the  im- 
perfect faith  and  holiness  of  the  saints,  and  their  eternal 
felicity ;  no  natural  connexion,  I  say,  at  all  between  them. 
But  there  is  a  most  natural  connexion  between  the  in- 
fidelity, enmity  against  God,  and  reigning  wickedness,  and 
eternal  ruin  and  everlasting  misery.  No  man  can  say  that 
these  two  are  naturally  connected,  an  imperfect  faith  in 
God,  through  Christ,  and  imperfect  holiness,  and  final 
felicity  and  blessedness.  These  are  not  so  naturally  con- 
nected that  the  one  must  arrive  to  the  other.  But  there 
is  a  most  plain,  natural  connexion  between  infidelity  and 
disbelief  of  divine  truth,  enmity  against  divine  goodness, 
repudiation  and  refusal  of  the  oflfers  and  tenders  thereof, 
and  eternal  misery;  so  as  that  the  one  of  them  cannot  but 
be  the  other.  Wickedness  must  be  misery,  sin  persisted 
in  to  the  last  must  be  destruction,  it  cannot  be  otherwise; 
sin  when  it  is  finished  can  be  nothing  but  death.  "  To  be 
carnally  minded  is  death  :"  it  is  indeed  said,  "  to  be  spi- 
ritually minded  is  life  and  peace ;"  but  that  is  by  an  in- 
tervening divine  constitution.  And  though  there  be  a  con- 
stitution in  the  other  case  too,  yet  there  is  a  most  natural 
connexion  between  total  prevailing  wickedness,  reigning 
iniquity,  and  misery  ;  to  which  the  supervening  constitu- 
tion is  added  to  an  indication  of  the  righteous  judgment 
of  God,  that  he  doth  but  let  the  thing  be  with  such  as  it  is. 
They  love  death ;  and  he  only  lets  them  have  what  they 
love,  and  what  they  choose :  he  doth  only  not  interpose  in 
their  case  to  break  the  connexion.    And, 

(2.)  There  is  this  manifest  ditference  too;  that  as  there 
is  a  natural  connexion  between  wickedness  and  misery, 
whereas  there  is  none  between  imperfect  faith  and  holiness 
and  eternal  felicity,  otherwise  than  what  God  hath  gra- 
ciously made ;  so  there  is  in  final,  reigning,  persevering 
wickedness,  the  highest  desert  of  eternal  misery  ;  whereas, 
there  is  in  imperfect  faith  and  holiness  no  de.sert  of  eternal 
life  and  blessedness.  And  none  that  consider,  will  think 
this  strange,  that  when  a  man  can  never  deserve  (much 
less  by  what  is  merely  gratuitously  wrought  in  him)  life 
and  blessedness ;  yet,  by  continuing,  per.severing  wicked- 
ness, he  may  deserve  to  perish.  That  imperfect  good  that 
is  wrought  in  him,  and  which  he  owes  not  to  himself,  can 
never  deserve  life  and  blessedness,  for  him.  But  total 
wickedness,  yea,  or  any  wickedness,  can  deserve  death,  can 
deserve  for  a  man's  being  left  to  be  finally  miserable,  and 
his  falling  under  divine rindida,  vengeance:  this  is  a  di- 
vine nemesis,  what  is  fit  and  righteous,  what  is  fit  the 
righteous  Judge  of  all  the  earth  should  do  ;  even  animad- 
vert upon  the  wickedness,  and  testify  his  own  just  abhor- 
rence and  detestation  of  it,  so  that  there  is  a  vast  differ- 
ence between  these  two  :  that  though  faith  and  holiness  be 
in  those  that  shall  be  saved,  and  so  are  ever  to  be  found 
in  the  subject  of  God's  purpose  to  save,  as  characler- 
isticalof  the  subject,  but  are  not  inducements,  or  causes  or 
motives  thereof  unto  God  ;  yet,  wheresoever  God  hath 
purposed  lo  condemn,  their  wickedness  is  a  just  motive  of 
that  purpose,  so  terminated,  so  related  to  the  creature,  that 
is,  to  suffer,  and  to  the  suffering  that  he  is  to  undergo. 
There  is  something  justly  causative  in  this  ;  and  there  is 
nothing  more  strange  in  all  this,  than  what  God  halh  him- 
self, in  his  word,  so  plainly  told  us,  that  men's  destruction 
is  of  themselves,  but  their  help  in  order  to  salvation  should 
be  found  in  him  alone,  Hos.  xiii.  9.  It  is  no  unsuitable 
or  strange  thing,  that  God  should  be  eyed  as  the  Author 
of  all  life,  and  all  grace,  and  all  blessedness,  and  of  life 
and  of  felicity  for  ever.  And,  that  sinners  should  be 
looked  upon  as  the  fountains  of  all  evil,  and  all  darkness, 
and  all  impurity,  and  all  misery  to  themselves  only.    God 


Lect.  III. 


THE  DECREES  OF  GOD. 


1141 


must  delermine  men  only  to  that  good  by  which  they  are 
to  be  led  on  gradually  to  a  blessed,  safe,  and  happy  state. 
But  to  that  evil  that  tends  to  rum  and  final  destruction, 
men  have  it  in  themselves  to  determine  themselves.  More 
is  yet  to  be  added  to  illustrate  this. 


LECTURE  III; 


But  before  I  proceed  further,  I  think  fit  to  premonish 
thus  much,  and  declare  to  you,  that  I  -would  not,  as  to 
these  matters,  be  understood  to  deny  every  thing  that  I  do 
not  assert  about  them,  nor  to  assert  whatsoever  I  do  not 
deny;  for  my  design  is  only  to  propose  to  you  what  is 
plain,  and  what  is  useable  and  may  be  improved  unto  the 
common  purposes  of  Christianity.  There  are  a  great  many 
things  besides,  that  many  have  concerned  themselves  to 
dispute  to  and  fro,  which  I  think  it  not  at  all  needful  or 
useful  to  be  brought  into  such  discourse. 

But  now,  that  the  matter  last  insisted  on  may  yet  be 
clearer  and  more  plain.  If  we  speak  of  this  natural  bodily 
life,  you  can  very  easily  understand  that  that  is  iu  any 
man's  power,  it  is  within  the  compass  of  human  power 
that  ordinarily  men  have,  for  a  man  to  give  himself  a  mor- 
tal wound,  but,  having  done  so,  it  is  not  within  the  com- 
pass of  human  power  to  heal  him  again;  and  that,  in  re- 
ference to  the  natural  connexion  between  the  one  of  those 
forementioned  things  and  the  other,  and  in  reference  to  the 
moral  and  legal  connexion  that  is  asserted  between  them ; 
we  may  again  illustrate  it  by  resemblance  of  it  lo  the 
concernments  of  this  natural  bodily  lite.  It  is  in  the 
power  of  any  one  that  dares  venture  to  be  so  far  criminal, 
to  deserve  death  at  the  hands  of  the  prince  and  the  law, 
whereas,  it  may  be  no  way  in  his  power,  when  he  hath 
done  so,  to  deserve  the  prince's  pardon,  and  to  have  his 
forfeited  life  given  liim  again.  These  are  things,  in  them- 
selves, plain  to  any  understanding.  And  now,  whereas  the 
text  hath  plainly  told  us,  that  God  works  all  things  after 
the  counsel  of  his  own  will,  this  doth  manifestly  imply, 
that  the  determinations  must  be  correspondent  to  the  ap- 
titudes of  things,  and  most  especially  to  the  apt  agreement 
which  they  shall  hold  with  the  universal  perfection  of  his 
own  nature.  Now  it  is  no  blemish  to  the  perfection  of  the 
Divine  nature,  when  things  are  so  and  so  connected  in 
them.selves,  naturally  and  morally,  to  let  things  in  many 
instances  stand  just  as  in  themselves  thev  are.  This  is  no 
reflection  on  the  divine  perfection  ;  that'is,  where  there  is 
a  real  connexion  between  wickedness  and  misery,  both 
natural  and  moral  or  legal,  it  is  no  reflection  upon  the  per- 
fection of  the  Divine  nature,  in  many  instances  to  let  that 
connexion  be  as  it  is.  And  whereas,  there  is  no  connex- 
ion between  imperfect  faith  and  holiness,  and  perfect  feli- 
city and  blessedness,  (there  is,  in  reality,  no  connexion 
between  these,)  it  is  no  blemish  to  the  divine  perfection  (if 
there  be  really,  and  if  there  be  in  nature,  and  as  yet  any 
other  way  between  these  two,  no  connexion)  to  make  one 
by  grace,  in  what  instances  he  pleaseth  ;  that  being  done 
(as  the  Gospel  tells  us)  upon  the  Redeemer's  account,  who 
it  was  predetermined  should  so  order  the  course  of  his 
management,  even  to  dying  itself,  and  in  dying,  that  no 
divine  pei]fection  should"  reluctate  or  reclaim' against  such 
a  connexion  as  this ;  a  connexion  to  be  made  by  grace 
■when  before  it  was  not,  when  really  it  was  not,  between 
that  imperfect  faith  and  holiness  that  some  should  be  en- 
abled to  in  this  world,  and  their  future  felicity  and  bless- 
edness in  the  other  world.  All  comes  to  this  sum,  that 
is,  that  we  can  both  effect  and  deserve  our  own  death  and 
misery ;  but  we  can  neither  effect  nor  deserve  life  and 
blessedness:  that  must  be  owing  to  divine  favour  and 
grace.  And  the  case  (as  hath  been  ollen  said)  is  vastly 
diflerent  in  dispensing  of  punishments  and  free  favours. 
It  being  no  reflection  upon  the  best  government  that  can 
be  supposed,  either  to  inflict  deserved  punishments,  or  to 
dispense  undeserved  favours.  Neither  ofthe.se  can  reflect 
on  the  best  and  most  perfect  government  that  can  be 
thought.  I  now  go  on,  and  add  further, 
'  Preached  January  I5th,  16M. 

76 


12.  That  the  assertion  of  a  decree  of  reprobation,  ante- 
cedent to  a  decree  of  condemnation  for  infidelity  and 
wickedness  persisted  in  to  the  last,  is  that  which  may  seem 
agreeable  to  the  imperfect  mind  of  man  ;  but  we  cannot 
be  .so  suie  that  it  will  be  any  way  agreeable  unto  the  most 
perfect  mind  of  God,  in  which  there  can  be  no  such  thing 
as  first  and  second,  and  unto  which  all  things  lie  open  at 
once,  even  unto  one  entire  and  eternal  view.  We  are  very 
plainly  told  in  Scripture,  of  some  men's  being  ordained  of 
old  unto  condemnation,  in  that  4th  verse  of  the  epistle  of 
Jude  ;  and  in  the  same  place  we  have  the  characters  given 
us  of  them  that  are  so:  "  ungodly  men,  turning  the  grace 
of  God  into  lasciviousness,  denymg  the  only  Lord  God 
and  our  Saviour  Jesus  Christ."  We  are  sure  of  such  a 
decree  as  doth  doom  such,  continuing  such  unto  the  last, 
unto  condemnation  and  eternal  perdition :  but  that  there 
should  be  any  decree  concerning  such,  prior  to  thi.<-,  that 
must  suppose  priority  and  posteriority  in  etcrnum.  But 
ctertmm  non  palitur  novum,  there  can  be  no  such  thing  as 
novily,  newness,  in  etcrnily.  And  therefore,  being  sure  there 
is  such  a  decree  as  this,  and  that  this  decree  is  etenul,  we 
may  be  equally  sure  there  can  be  no  decree  pre-exisient  to 
it;  because  every  thing  in  God  is  co-eternal  lo  him,  and 
so  this  decree  must  be  co-elernal  unto  God  himself;  and 
there  can  be  nothing  before  God.  And  though  it  be  very 
true,  indeed,  that  many  have  taken  much  pains  and  given 
great  exercise  to  their  thoughts  to  a.ssign  and  fix  some  cer- 
tain order  of  former  and  latter,  to  the  divine  decrees,  yet 
that  doth  only  proceed  from  the  imperfection  of  their 
minds  ;  but  we  are  sure  it  is  impossible  there  can  be  any 
such  thing  as  priority  and  posteriority  in  the  Divine  Mind ; 
all  things  lying  open  to  him  at  one  eternal  and  entire  view 
at  once  :  so  that  whensoever  he  beholds  and  looks  upon 
the  subjects  of  final  misery,  he  sees  their  character  at  the 
same  time,  and  it  cannot  be  otherwise.     And  again,  I  add, 

13.  That  will,  or  decree,  or  purpose  of  God,  by  which  lie 
doth  determine  the  salvation  of  any,  it  is,  in  the  proper 
time  and  season,  effective  of  whatsoever  is  pre-requisite 
thereunto:  that  is,  if  he  have  decreed  he  will  save  such 
and  such,  that  same  will  of  his  is,  in  the  proper  season, 
effective  of  that  faith,  of  that  repentance,  of  that  holiness, 
and  of  that  perseverance  which  is  requisite  to  their  final 
salvation.  But,  on  the  other  hand,  God's  will  to  punish 
any  with  future  misery  is  not  eflictive  of  what  concurs  to 
that,  neither  as  naturally  causing  or  deserving  it.  That  is 
sin  that  doth  both  as  you  have  heard  ;  it  doth  both  natu- 
rally cause  it  and  deserve  it  too.  And,  if  you  ask  here, 
"  what  is  the  reason  of  the  difference;  or  is  there  not  a 
parity  of  reason  in  both  cases,  that  if  his  will  doth  eflect 
what  is  necessary  to  the  salvation  of  the  one,  his  will  should 
also  eflect  what  is  necessary  or  doth  any  ways  previously 
concur  lo  the  destruction  of  the  other  1  The  reason  of  the 
difl^erence  is  most  manifest  upon  these  two  accounts. 

(1.)  That  sin  is  properly,  as  such,  no  effect,  but  a  defect, 
and  therefore,  it  doth  not  need  an  effective  cause,  but  a 
defective  only.  But  we  will  impute  nothing  of  defective- 
ness to  God ;  that  can  be  found  no  where  but  in  the  crea- 
ture.    And, 

(2.)  That  we  can  (sure  any  one  may)  apprehend  it  a 
great  deal  more  congruous  and  suitable  to  the  naiure  and 
honour  of  God,  to  make  men  believing  and  holy  than  to 
make  them  unbelieving  and  wicked.  We  can  easily  ap- 
prehend how  well  it  agrees  to  the  nature  of  God,  and  how 
subservient  it  is  to  the  glory  of  God,  to  make  men  believ- 
ing and  holy;  but  no  man  can  ever  apprehend  it  agreeable 
to  his  nature,  or  subservient  to  his  honour,  to  make  men 
disbelieving  and  wicked.  And  lherefore,as  we  make  'he 
difierence,  I  cannot  but  apprehend  you  see  reason  enough 
why  we  should.     And  then  further,  take  this, 

14.  That  for  the.se  distinct  stales  of  blessedness  and 
misery,  unto  which  ihe  will  of  God  doth  determine  some, 
and  leave  others,  they  are  the  only  states  of  men  hereafter, 
and  there  is  not  a  middle  stale  between  these  two,  Ihoueh 
there  be  great  intermediate  degrees  between  ihe  highest 
pitch  of  felicity  and  the  lowest  of  misen,-.  There  are,  I  say, 
very  great  intermediate  degrees,  but  hot  a  middle  sia'e. 
This  proposition  hath  two  parts:— that  there  is  no  middle 
state,  and  yet — that  there  are  great  intermediate  degrees, 
both  of  blessedness  and  misery. 


1142 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II. 


(1.)  As  to  the  former  part,  that  there  is  no  intermediate 
or  middle  state  between  these  two:  it  cannot,  without  very 
great  absurdity,  be  so  much  as  conceived  there  should  be  ; 
besides  that  it  is  against  the  most  express  tenor  of  Scrip- 
ture. I  need  not  go  about  to  quote  texts  to  you.  Look  to 
the  judgment  of  the  great  day,  Matt.  xxv.  Men  are  judged 
but  to  two  distinct  states;  all  go  one  of  these  two  ways. 
And  it  is  unconceivable  in  itself  that  there  should  be  a 
distinct  intermediate  state:  for  it  would  be  to  suppose  that 
there  can  be  such  a  thing  as  an  intelligent,  reasonable  crea- 
ture, having  the  use  of  his  faculties,  (which  death,  we 
have  a  great  deal  more  reason  to  apprehend,  doth  promote 
rather  than  hinder,)  and  neither  happy  nor  miserable. 
This  is  an  unconceivable  thing,  equally  unconceivable  as 
it  would  be  that  there  should  be  such  a  creature  under  a 
law,  under  government,  (as  reasonable  creatures  even  as 
such,  either  possitive  or  natural  at  least,)  that  should  be 
neither  good  nor  bad,  that  should  neither  be  obedient  nor 
disobedient,  holy  nor  wicked,  and  this  you  know  to  be  an 
impossible  thing.  And  that  is  enough  as  to  the  former 
part  of  the  proposition.     But  then, 

(2.)  As  to  the  latter  part,  that  there  are  great  interme- 
diate degrees  both  of  happiness  and  misery,  that  is  plain 
from  most  express  Scriptures.  It  is  less  needful  to  insist 
upon  the  degrees  of  blessedness  in  the  other  state,  about 
which  the  Scripture  is  plain  enough.  There  will  be  such 
a  difference  as  there  appears  to  be  of  one  star  differing  from 
another  star  in  glory,  1  Cor.  xv.  41.  But  chiefly  as  to  the 
differing  degrees  of  mi.sery  ;  nothing  is  plainer  from  such 
passages  in  Scripture  : — "  They  that  know  their  master's 
will,  and  do  it  not,  shall  be  beaten  with  many  stripes;  they 
that  do  it  not,  not  knowing  it,  with  fewer,"  Luke  xii.  47, 
48.  "  It  will  be  more  tolerable  for  Sodom  and  Gomorrah, 
for  Tyre  and  Sidon,  in  the  day  of  judgment,  than  for  Ca- 
pernaum and  Bethsaida,  where  so  much  Gospel  light 
shone,  and  where  so  glorious  works  were  done,  to  evi- 
dence and  demonstrate  the  truth  of  the  Gospel,"  Matt.  xi. 
22.  And  there  is  a  sort  among  them  that  do  perish,  which 
do  perish  more  dreadfully.  Such  and  such,  it  is  said,  shall 
have  their  portion  with  hypocrites,  (Matt.  xxiv.  51.)  which 
must  be  supposed  the  most  fiery,  in  the  worst  and  hottest 
hell.  God  will  not  lay  upon  men  more  than  is  right,  that 
any  should  enter  into  judgment  with  him,  as  the  expres- 
sion in  Job  is.  And  therefore,  we  must  suppose  the  case 
to  be  vastly  different  between  them  that  live  under  the 
Gospel  and  ihem  that  do  not.  "  They  that  sin  without 
law,  shall  perish  without  law  ;"  (Rom.  ii.  13.)  but  with  a 
gentler  kind  of  perdition.  But  they  that  sin  under  the 
law,  that  is,  under  the  divine  revelation,  for  that  is  the 
meaning  of  the  law  there,  supernatural,  divine  revelation, 
they  shall  be  judged  by  it :  not  by  that  light  which  they 
have  not,  or  those  means  of  light  which  they  never  had, 
but  by  those  which  they  have.  But  wherea,s,  there  will 
be  very  great  degrees  of  difference  in  the  states  of  the  mi- 
serable hereafter,  how  great  that  difference  will  be,  that 
we  know  not.  It  is  enough  that  we  know  it  will  be  very 
great ;  and  therefore,  among  them  that  are  miserable,  none 
■will  be  punished  unsuitably  to  the  demerit  of  their  own 
sins.  And  this  ought  to  have  ils  weight  with  us,  in  order 
to  the  repressing  of  undue  and  hard  thoughts  concerning 
the  divine  proceedings  with  men  in  the  final  judgment: 
and  so,  concerning  his  purposes  and  determinations  be- 
fore, and  from,  eternity. 

But  I  think  it  not  necessary  to  say  more  to  you  by  way 
of  position  ;  yet,  there  are  sundry  things  that  I  shall  add 
by  way  of  caution.     As, 

1.  That  we  should  take  heed  of  being  too  positive  about 
any  of  these  things,  beyond  the  measure  of  divine  revela- 
tion, or  too  curious  in  inquiring,  or  too  contentious  in  dis- 
puting about  such  matters.  Let  us  labour  to  lay  a  restraint 
upon  our  spirits  as  to  these  things.  The  matter  requires  it, 
and  the  divine  word  requires  it. 

2.  Never  depart  from,  nor  doubt  of,  what  God  hath  ex- 
pressly revealed :  in  reference  to  what  he  hath  expressly 
revealed,  let  us  neither  deviate  nor  doubt;  but  take  heed 
lest  we  do.     And, 

3.  Take  heed  that  we  do  not  oppose  the  secret  and  re- 
vealed will  of  God  to  one  another,  or  allow  ourselves  so 
much  as  to  imagine  an  opposition,  or  contrariety  between 
them.    And  that  ground  being  once  firmly  laid  and  stuck 


to,  as  it  is  impossible  that  there  can  be  a  will  against  a  will 
in  God,  or  that  he  can  be  divided  from  himself,  or  against 
himself,  or  that  he  should  reveal  any  thing  to  us  as  his 
will  that  is  not  his  will,  (it  being  a  thing  inconsislentwith 
his  nature,  and  impossible  to  him  to  lie,)  that  being,  I  say, 
firmly  laid,  (as  nothing  can  be  firmer  or  surer  than  that,) 
then  measure  all  your  conceptions  of  the  secret  will  of 
God,  by  his  revealed  will,  about  which  you  may  be  sure. 
But  never  measure  your  conceptions  of  his  revealed  will 
by  his  secret  will ;  that  is,  by  what  you  may  imagine  con- 
cerning that.  For  you  can  but  imagine  while  it  is  secret, 
and  so  far  as  it  isunrevealed. 

4.  Take  heed  of  exalting  any  one  divine  perfection  to 
the  depressing  of  another,  which  men  are  too  prone  to  do 
in  their  more  fervent  disputes  about  these  matters.  Great 
heat  and  zeal  appear  to  vindicate  such  a  particular  divine 
perfection,  without  attending,  that  at  the  same  time  they 
intrench  upon  some  other.  It  were  very  easy  to  give  in- 
stances. Some  on  the  one  hand  are  so  much  for  the  mag- 
nifying of  the  goodness  of  God,  his  love  and  his  justice, 
(as  they  think,)  that  they  quite  overlook  his  sovereignly, 
make  nothing  of  that,  but  guide  their  thoughts  by  such 
measures,  as  if  they  thought  that  God  was  obliged  by  his 
goodness,  or  even  by  his  justice,  to  do  so  with  his  own 
creatures,  whom  he  hath  so  freely  produced  and  brought 
forth  into  being  out  of  nothing,  as  they  may  do  with  their 
fellow-creatures.  As  if  God  were  bound  to  observe  the 
same  measures  as  they  do,  and  had  no  more  power  and 
dominion  over  the  works  of  his  own  hands,  than  they  have 
over  one  another,  who  cannot  give  one  another  so  much  as 
a  moment's  breath.  And  on  the  other  hand,  some  are  so 
over-apt  to  exalt  and  magnify  the  divine  sovereignty,  that 
they  quite  forget  to  consider  him  as  a  wise,  and  righteous, 
and  holy,  and  good  God  ;  in  all  these,  the  best  and  most 
perfect  of  beings.  This  is  quite  forgot,  and  scarce  any 
other  notion  doth  actually  obtain  ;  though  otherwise  these 
are  not  denied,  are  only  not  denied ;  but  in  the  mean  time 
they  are  overlooked  ;  and  so  hardly  any  oiher  notion  is 
brought  in  view,  or  upon  the  stage,  concerning  God,  than 
as  of  an  almighty  will ;  quite  against  the  manifest  scope 
and  current  of  the  Scripture  every  where,  which  makes  all 
excellencies  to  be  in  him,  and  magnifies  his  wisdom,  and 
his  righteousness,  and  his  love  and  goodness,  at  so  high  a 
rate,  as  you  know.  But  to  suppose  the  Divine  nature  to 
consist  but  in  an  omnipotent  will,  not  guided  by  wisdom 
and  counsel,  as  the  text  speaks,  "  He  doth  all  things  ac- 
cording to  the  counsel  of  his  own  will,"  is  the  strangest 
and  most  unshapen  notion  of  God ;  and,  in  the  tendency  of 
it,  most  destructive  to  religion  that  can  be  conceived.  It 
tends,  indeed,  to  ingenerate  in  the  minds  of  men  a  certain 
dread  and  horror  :  but  is  that  the  affection  that  is  to  influ- 
ence religion,  and  to  animate  our  worship  1  There  can  be 
no  worship  that  doth  not  proceed  from  a  dutiful  reveren- 
tial love  ;  and  agreeable  hereunto  must  be  still  our  notions 
of  God.  Heathens  themselves,  that  speak  at  .so  high  a 
rate  (some  of  them)  of  the  divine  excellencies,  and  parti- 
cularly of  his  goodness,  exalting  that  far  above  his  power, 
and  above  his  knowledge,  and  above  his  wisdom  ;  yet  they, 
at  the  same  time,  say  of  hiin,  "He  is  an  impartial  law;" 
and  they  comprehend  in  that,  both  goodness  and  right- 
eousness, according  to  the  strict  measures  whereof  he 
manageth  the  whole  course  of  his  dispensation  towards 
his  creatures,  and  cannot  but  do  so.  He  is  a  law  that 
equally  inclines  every  way,  an  impartial  law  he  is  to  him- 
self in  all  his  dispensations.  And  indeed,  such  love  and 
goodness  in  a  ruler,  as  should  include  in  it  an  insensible- 
ness  of  injuries,  and  indignities,  and  affronts,  it  were  stu- 
pidity; it  were  inconsistent  with  the  proper  governing 
qualifications  which  are  requisite  in  any  ruler  whatsoever. 
And  again, 

5.  Take  this  further  byway  of  caution:  Let  us  take 
verv  great  heed  that  we  do  not,  in  reference  to  the.se  thing.s, 
so  Wagnifv  human  perfection  as  to  depress  divine;  for 
that,  in  this  affair,  too  many  are  apt  to  do;  that  is,  to  as- 
cribe so  much  to  the  reason  and  will  of  man,  as  to  detract 
most  injuriously  from  the  counsel  of  the  will  of  God. 
Some  think  they  know  not  how  to  solve  the  difficulties  in 
these  aflairs,  without  ascribing  greatly  and  highly  to  the 
reason  and  will  of  man.  And  all  ought  to  be  ascribed 
thereunto  that  is  due ;  that  is,  so  much  as  doth  render  a 


Lect.  IV. 


THE  DECREES  OF  GOD. 


1143 


man  a  governable  creature,  capable  of  being  bound  by  a 
law,  and  of  being  dealt  with  in  the  way  of  moral  govern- 
ment. So  much  mu.st  be  ascribed  and  ought  to  be  so.  It 
would  be  otherwise  as  fit  and  congruous  to  have  given 
laws,  and  assigned  rewards  and  punishments,  to  beasts 
and  trees,  as  men,  if  we  do  not  preserve  the  apprehension 
of  man's  capacity  lo  be  the  .subject  of  government,  by  rea- 
son and  will,  wherewith  God  hath  endowed  his  nature. 
But  to  think  that  the  reason  and  will  of  man  are,  of  them- 
selves, enough  to  enable  him  to  all  that  is  requisite  to  his 
future  felicity,  is  to  make  a  god  of  him,  instead  of  a  man, 
and  to  put  him  into  his  Maker's  throne,  to  give  him  a  self- 
sufficiency,  as  if  he  had  enough  in  himself  to  do  all  things. 
And  this,  indeed,  is  so  to  magnify  the  reason  and  will  of 
man,  as  upon  the  matter  to  nullify  the  council  of  the 
divine  will  in  reference  unto  him  ;  by  which  we  find  the 
methods  are  described  and  set,  in  which  he  is  to  expect 
continual  aids  and  assistances,  as  being  of  himself,  with- 
out them,  able  to  do  nothing.     And, 

6.  Take  heed,  hereupon,  of  being  tempted  to  take  up 
with  a  spiritless  religion,  that  shall  be  only  a  human  pro- 
duct, the  effect  only  of  a  man's  own  power.  Take  heed  of 
taking  up  such  a  repentance,  and  such  a  faith,  and  such 
an  obedience  as  the  power  of  man  is  sufficient  for;  thai 
will  certainly  lurch  men  at  last.  That  repentance,  and 
that  faith,  and  that  holiness,  (if  any  other  were  to  have 
the  names,)  which  is  not  produced  by  the  Divine  Spirit, 
bm  is  short  of  that,  must  needs  leave  men  short  of  heaven 
and  eternal  glory ;  unless  you  would  suppose  itpossible  to 
a  man  to  be  his  own  Saviour  out  of  such  a  gulf  of  sin  and 
misery  as  men  are  sunk  into. 

7.  Take  heed  of  admitting  any  distrustful  thoughts,  that 
God  will  not  be  always  ready  to  afford  his  communicated, 
superadded  light  and  influence  to  those  that  see  and  ac- 
knowledge their  own  iinpotency  and  nothingness.  Such 
as  see  themselves  lost,  and  unable  to  help  themselves,  and 
that,  from  a  sense  of  indigency  and  want,  cry  for  his  Spirit 
(even  as  for  bread)  to  enlighten  them  and  empower  them, 
and  enable  them  to  do  his  will,  to  comply  with  his  call, 
and  come  up  to  his  terms  of  life  and  blessedness:  take 
heed  of  ever  admittirg  a  distrustful  thought  concerning 
his  readiness  to  impart  and  communicate  to  such.  He 
will  give  his  Spirit  to  them  that  ask  him ;  when  he  is  con- 
siderately asked  and  sought  to ;  not  formally,  not  slightly, 
not  in  words  of  coarse  ;  but  as  feeling  our  own  blindness, 
and  darkness,  and  deadness,  and  impotency:  or  where 
there  is  not,  as  yet,  the  light  of  a  saint,  there  is  that  of  a 
man,  and  that  is  to  be  improved  and  made  use  of  in  order 
to  our  higher  light,  and  if  there  be  that  self-reflection  to 
which  God  hath  given  to  every  man  a  natural  ability, 
much  more  may  be  known  than  usually  is.  It  belongs  to 
the  nature  of  man  to  turn  his  eyes  inwards.  The  mind  of 
a  man,  (like  the  sun,  can  only  project  its  beams  and  ca^t 
them  about  this  way  and  that,  and  every  way,)  the  mind 
of  a  man,  I  say,  as  an  intellectual  sun,  can  turn  its  beams 
inward  upon  i.self,  and  take  cognizance  of  what  is  done 
within  him,  aid  what  dispositions  and  indispositions  are 
within.  Men  can  reflect  and  con.sider  this  with  themselves : 
"Have  not  Tan  aversion  towards  God  1  have  not  worldly 
concernments  and  atfairs,  by  the  natural  inclination  of  my 
own  mind,  a  greater  room  and  place  there  man  heaven  and 
the  things  of  heaven?  are  not  other  thoughts  more  grate- 
ful ■?  and  have  they  not  a  more  pleasant  relish  with  me  than 
the  thoughts  of  God  V  Men,  I  say,  are  capable  of  using 
such  reflections  as  these.  And  thereupon,  of  considering, 
"  This  can  never  be  well  with  me:  if  there  remain  with 
me  an  habitual  aversion  to  God,  who  must  be  my  best  and 
eternal  good,  I  cannoi  but  be  eternally  miserable:  if  I  can- 
not think  of  him  and  converse  with  him  with  inclination 
and  pleasure,  I  am  lost.  If  my  blessedness  lie  above,  in 
another  world,  and  my  mind  is  carried  continually  down- 
ward towards  this  world,  I  must  have  a  heart  attempered 
to  heaven,  or  I  can  never  come  there.  Well  then,  let  me 
try  if  I  can  change  the  habit  of  my  own  mind,  make  the 
attempt,  make  the  trial."  The  more  you  attempt  and 
try,  the  more  you  will  find  that  of  yourselves  you  cannot ; 
you  can  do  nothing  of  yourselves,  )'ou  do  but  lift  at  a 
heavy  log,  you  attempt  to  move  a  mountain  upwards, 
when  you  would  lift  at  your  own  terrene  hearts.    Then  is 

*  Preached  January  32nd,  1693. 


this  consideration  obvious,  "  I  must  have  help  from  hea- 
ven, or  I  shall  never  come  there."  Therefore  fall  a  seek- 
ing, fall  a  supplicating,  as  one  that  apprehends  himself  in 
danger  to  perish  and  be  lost,  if  he  have  not  another  heart, 
a  believing  heart,  a  holy  heart,  a  heavenly  heart.  God  will 
in  this  case  give  his  Spirit;  and  of  that,  you  are  not  to  de- 
spair by  any  means.  Take  heed  thereiore  of  selling  the 
imagination  of  a  secret  will  of  God  not  to  give  his  Spirit, 
against  his  plain  and  most  expressly  revealed  will,  that  he 
will  give  his  Spirit  to  them  that  ask  it,  that  is,  that  do  con- 
siderately ask  it,  as  apprehending  the  state  of  their  case; 
not  ask  it  slightly  and  in  mockery,  so  as  that  the  manner 
of  their  asking  to  have  the  Divine  Spirit  given  should  im- 
ply a  contempt  of  the  gift  at  the  same  time. 


LECTURE  IV. 


And  I  will  add,  further,  to  this  caution,  that  we  take 
very  great  heed  that  we  do  not  remit  either  our  diligence, 
or  our  hope,  in  reference  to  the  affairs  of  our  salvalion^ 
upon  the  supposition  of  any  divine  council  or  purpose 
lying  against  us  ;  and  to  enforce  this,  (than  which  nothing 
is  more  necessary  to  be  enforced,)  I  might  reason  two 
ways,  partly  ad  homiiicni,  partly  ad  rem. 

(1.)  Ad  kominem.  That  is,  from  the  common  apprehen- 
sion and  practice  of  men  in  reference  to  other  ca.ses.  It  is 
very  plain  that  all  the  other  concernments  of  men  are  as 
much  determined  by  divine  counsel  and  decree,  as  the 
affairs  and  concerns  "of  their  souls  and  future  estate.  But 
it  is  as  plain  that  men  are  not  wont  to  suspend  their 
actions,  in  common  cases,  upon  mere  supposition  of  such 
purposes  and  councils  of  God,  that  may,  for  aueht  they 
know,  lie  against  them  in  such  cases.  It  would  make 
very  strange  work  in  the  world  if  they  should  ;  if  men 
should  suspend  their  actions  in  reference  to  common  a  flairs 
of  human  life,  merely  upon  the  supposition  that  a  decree 
may  be  against  them.'  What  a  condition  would  it  reduce 
things  to  among  men  on  earth  !  The  whole  world  would 
be  at  a  stand,  or  would  be  sitting  slill,  and  would  sit  sijll 
in  very  uneasy  postures  too.  The  husbandman  must  never 
plough  nor  sow,  for  he  might  say,  "  I  do  not  know  but 
there  is  a  decree  against  me,  that  all  will  come  lo  nothing, 
I  shall  have  no  crop,  1  shall  lose  all  my  labour  and  ex- 
pense." The  m.erchant  should  never  .send  or  go  to  sea ; 
no  man  should  ever  make  a  meal,  because  he  doih  not 
know  but  that  it  may  be  determined  that  it  shall  poison 
and  not  nourish  him,  choke  him  and  not  refresh  him. 
Men  should  not  walk  the  streets,  for  thev  do  not  know 
but  that  there  may  be  some  decree  or  other'thai  a  tile  shall 
fall  and  .strike  them  dead,  or  they  inav  meet  with  a  slab  in 
their  walk:  nor  should  they  sit  slill  m  the  house  neither, 
for  they  do  not  know  but  that  there  may  be  such  a  decree 
that  the  house  may  fall  and  bury  them  in  the  luins.  Plain 
it  is,  men  do  not  in  common  cases  suspend  their  actions 
upon  such  suppositions;  but  then  it  argues  very  great 
insincerity,  and  a  very  ill  temper  of  mind,  that  men  should 
only  pick  out  their  weightiest  and  most  imporiant  con- 
cerns, and  do  nothing  in  reference  to  them,  merely  upon 
such  an  imagination  that  there  may  be  some  purpose,  or 
something  in  the  divine  ctmncil,  lying  against  them.  It 
argues,  I  say,  a  very  ill  mind;  that' there  is  .some  peculiar 
disafl'ection  to  God,  and  lo  the  way  of  holiness  and  to  reli- 
gion as  such,  that  men  should  only  lav  themselves  under 
restraint  in  reference  to  those  great  concernments  of  reli- 
gion, when  they  have  as  much  cause,  and  the  same  pre- 
tence, in  reference  to  all  things  as  they  have  in  reference 
to  this.     And  again, 

(i.)  We  may  argue  ad  rem,  or  from  the  true,  real  state  of 
the  ca.se  it.self;  that  is,  that  there  is  no  supposable  divine 
purpose  but  what  is  guided  by  counsel,  and  that  no  one 
hath  any  reason  to  fear  that  the  divine  counsel  can  be  any 
way  prejudicial  to  him,  even  to  an  honest  aflair  or  under- 
taking, that  belongs  to  the  human  life  itself  For  they  are 
always  to  be  considered  as  the  counsels  of  an  absoltitely, 
infinitely  perfect  Being,  whose  nature  is  incapable  of  any 
thing  of  malignity  towards  his  creatures ;  (for  it  is  the  most 


1144 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


perfect  benignitj'and  goodness  itself,  "God  is  love  ;")  and 
therefore,  that  any  supposable  counsel  of  the  divine  will, 
in  relerence  to  our  common  affairs  themselves,  are  a  great 
deal  more  encouraging  than  they  can  be  discouraging; 
yea,  unspeakably  more,  in  reference  to  these  atiairs,  sup- 
posing we  will  but  take  up  due  thoughts  of  God,  about 
them,  and  h  -ve  correspondent,  due  dispositions  of  heart 
and  spirit  towards  him :  for  we  are  pre-assured  by  his  own 
express  word,  that  all  things  shall  work  together  for  good 
to  those  that  love  God  ;  which  love  will  be  the  evidence  of 
a  man's  being  called  according  to  his  purpose,  as  these 
things  lie  connected  in  that  Rom.  viii.  -38.  There  is  no 
son  or  servant  of  common  understanding  and  ingenuity, 
but  it  will  be  a  very  great  encouragement  and  satisfaction 
to  him  to  act  in  allthings  under  the  conduct  and  direction 
of  a  parent  or  master,  that  he  knows  to  be  a  man  of  coun- 
sel, as  well  as  of  the  greatest  goodness ,  it  will  certainly  be 
most  satisfying  and  encouraging  to  any  such  one.  And 
how  unspeakably  more  will  it  be  to  any,  to  think,  that 
whatsoever  affairs  that  lie  within  the  compass  of  human 
life,  I  have  to  manage,  I  am  to  manage  and  order  (hem  all 
under  the  conduct  and  direction  of  the  wise  counsel  of  a 
good,  and  gracious,  and  holy  God  ;  whence  I  may  be  sure 
he  will  never  hinder  me  in  any  such  enterprise  and  under- 
taking of  mine,  unless  it  appear  to  his  infinite  wisdom,  that 
it  will  be  to  my  hurt, that  it  will  turn  to  my  prejudice.  If 
it  shall  be  for  the  best  for  me,  it  shall  succeed,  if  it  shall 
not  succeed,  it  would  be  to  my  disadvantage  if  it  should. 
The  tendency  of  all  this  is  to  compose  men's  spirits  to  the 
greatest  quietude  and  tranquillity  imaginable,  in  reference 
even  to  the  common  affairs  of  human  life.  This  word  is 
firmer  and  more  stable  than  the  foundations  of  heaven  and 
earth,  that  all  things  shall  work  together  for  good  to  ihem 
that  love  God  :  nothing  can  come  amiss  to  a  lover  of  God, 
to  one,  who  by  the  Divine  Spirit  working  in  him,  is  con- 
tempered  in  the  habitual  frame  of  his  spirit  to  the  divine 
pleasure.  And  the  disposition  of  all  things  cannot  but 
work  together  for  good  to  such  a  one. 

But  whereas  it  may  be  said,  "  What  if  I  do  not  love 
God  •?  what  if  I  find  not  that  disposition  in  my  heart  and 
soul  to  him,  what  shall  I  do  then  1"    Why, 

[1.]  I  would  appeal  to  such  a  one.  How  perverse  a  no- 
tion must  you  needs  have  of  God,  if  you  think  him  to  be 
such  a  one  that  he  should  equally  take  care,  that  all  things 
should  work  together  for  good  lo  men,  whether  they  love 
him  or  love  hiui  not !  that  he  should  as  much  gratify  them 
that  hate  him,  as  them  that  love  him !  You  must  suppose, 
in  this  case,  somewhat  in  us  own  nature  impossible  :  for  it 
is  simply  impossible  that  any  thing  can  succeed  well  with 
a  man  that  loves  not  God.  He  must  be  the  son  of  peace, 
or  good  cannot  come  to  him;  it  can  take  no  place  in  him. 
But  what  I  have  further  to  say  is  this,  which  in  the  second 
place  I  designed  to  say  in  arguing  this  matter  ad  rem. 
That  is, 

[2.]  That  supposing  a  man  be  not  a  lover  of  God,  an 
habitual  lover  of  him,  so  he  can  discern  this  to  be  the 
predominant  governing  principle  in  him;  yet  he  hath 
greater  encouragement  in  reference  to  the  affairs  of  his 
soul,  (supposing  them  to  lie  in  this  slate,)  that  he  can  have 
in  reference  to  his  external  estate  in  this  world.  For  do 
we  ever  find  any  such  promises  in  the  word  of  God,  that 
whosoever  labours  to  be  rich  .shall  be  rich  ;  or  that  he  that 
takes  care  of  his  health  shall  be  always  healthy;  as  we 
have,  that  he  that  labours  to  be  saved  shall  have  help  from 
heaven  in  order  thereunto  1  "  Work  out  you  own  salva- 
tion with  fear  and  trembling,  for  God  worketh  in  you  to 
will  and  to  do  of  his  own  good  pleasure,"  Phil.  ii.  12,  13. 
He  is  working:  (for  so  the  word  signifies:)  what  he  doth 
herein,  he  doth  according  to  good  pleasure,  and  he  is  still 
doing  and  working  in  you.  Therefore,  there  can  be  no 
purpose  or  counsel  in  the  divine  will,  lying  against  this 
plain  word  of  his.  So  that  none  can  have  any  pretence  to 
be  less  laborious,  less  diligent  in  reference  to  the  affairs  of 
their  souls,  than  they  have  in  reference  to  their  common 
affairs.  Yea,  there  is  a  great  deal  of  reason  why  they 
should  be  much  more,  and  that  they  should  conjoin  hope 
with  their  diligence  in  reference  thereunto  ;  which  I  men- 
tion in  this  conjunction,  because  we  find  them  so  conjoined 
in  Scripture;  and  they  are  conjoined  in  the  nature  of  the 
thing.     We  find  them  conjoined,  Heb.  vi.  11.    "That  ye 


show  the  same  diligence  unto  the  full  as.surance  of  hope 
unto  the  end  :  that  ye  be  not  slothful,  but  followers  of  them 
who  through  faith  and  patience  have  inherited  the  promi- 
ses." And  in  the  nature  of  the  thing,  there  can  be  no  dili- 
gence where  there  is  no  hope;  where  there  is  much  of 
hope,  there  will  be  much  of  diligence.  There  is  no  rea- 
son that  either  should  languish ;  there  is  the  greatest  rea- 
son why  both  should  be  lively  and  vigorous,  and  make 
each  other  so,  even  upon  the  supposition  of  what  lies  in 
the  mind  and  purpose  of  God,  in  reference  to  the  affairs  of 
souls.     And  then,  I  further  add,  by  way  of  caution, 

8.  That  we  do  not  overlook  the  advantages  that  maybe 
made  of  agreements  among  them  that  do  controvert  this 
same  thing.  That  is,  the  purposes  and  counsels  of  God 
touching  the  salvation  of  men,  or  touching  the  punishment 
of  them  who  shall  be  found  the  fit  subjects  of  nis  punitive 
justice  in  another  state.  Let  us  not  overlook  the  advan- 
tage that  may  be  made  of  what  is  in  this  matter  agreed  on 
all  hands ;  that  is,  it  is  on  all  hands  agreed,  that  no  good 
man  shall  ever  perish.  This  is  a  thing  wherein  all  do  con- 
sent and  agree.  And  truly,  what  there  is  of  difference,  it 
is  so  very  notional  and  little,  in  comparison  of  this,  that 
here  we  have  what  should  quiet  our  minds,  yea,  and  it  is 
further  agreed,  that  for  them  that  are  wicked,  they  have 
always  still  means  for  making  them  better,  more  than  ever 
they  improve  or  make  use  of;  and  that  God  doth  afford  no 
such  means  to  any  unwillingly;  therefore,  always  accord- 
ing to  his  will,  and  the  counsel  of  his  will;  and  conse- 
quently, that  this  must  be  found  the  case  at  last,  that  none 
do  finally  perish  but  such  as  have  refused  and  rejected  the 
overtures,  or  misimproved,  or  not  improved,  tlie  means 
that  they  had  in  order  to  their  being  saved.  Though  they 
have  not  all  at  once  what  was  necessary  to  the  saving  of 
them,  they  had  always  reason  to  apprehend,  that  if  they 
had  used  what  they  had,  they  should  have  had  still  more. 
And  such  agreements  as  these  are  by  no  means  to  be  over- 
looked. We  should  labour  to  make  the  greatest  advan- 
tage of  them  that  the  matter  admits  of  Yea,  and  it  is  fur- 
ther agreed,  that  this  world  is  very  wicked  ;  and  it  cannot 
but  be  agreed,  that  God  could  mak?  it  generally  better  if  he 
would,  and  therefore,  it  ought  to  t«  as  generally  agreed, 
that  he  hath  something  in  his  wise  counsel  whence  it  doth 
appear  to  him  less  fit  to  exert  his  aln.ightiness  to  this  pur- 
pose. Or,  if  any  should  expect  he  should  do  so,  or  won- 
der he  doth  not  so,  they  have  as  mucb  reason  to  wonder 
why  he  did  not,  by  almightiness,  shut  sin  out  of  the  world 
at  first,  and  why  he  did  not,  by  his  almighty  power,  (as  he 
might  )  prevent  the  apostacy  or  fall,  eitiier  of  the  angels 
that  fell,  or  of  the  universality  of  men  that  fell  all  at  once, 
and  are  all  in  a  fallen  state  ever  since. 

I  shall  not  further  insist  as  to  matter  of  useful  caution 
which  in  these  several  particulars  haih  been  given  you, 
But  1  shall  add  to  these,  some  alleviating  considerations, 
that  may  help  to  make  things  sit  more  easily  on  our  minds, 
relating  to  this  great  and  important  subject'.     As, 

1.  Consider  this,  that  all  the  purposes  ov  determinations 
of  the  divine  will,  they  are  the  products  of  counsel.  That 
the  text  assures  us,  that  whatsoever  he  doih,  he  doth  ac- 
cording to  the  counsel  of  his  own  will,  whereupon,  as  to 
the  secret  purposes  and  determinations  of  the  divine  will, 
which  therefore  we  know  not,  because  they  aie  secret,  we 
have  all  the  reason  imaginable  to  think,  that  they  must  be 
most  unexceptionable,  from  that  we  do  know,  that  they  are 
all  purposes  guided  by  most  unerring  counsel,  ard  which, 
whilst  we  know  not  in  particular  what  they  are.  we  have 
nothing  to  do  but  reverentially  to  adore,  as  the  apostle 
doth  m  Rom.  xi.  33.  "  O  !  the  depth  both  of  the  visdom 
and  knowledge  of  God  I  how  unsearchable  are  his  judg- 
ments, and  his  ways  past  finding  out."  That  pan  re- 
mains, to  adore,  with  a  dutiful  adoration,  what  we  do  not 
distinctly  and  particularly  understand,  and,  indeed,  cannot 
understand.  There  is  no  government  but  hath  its  arcana; 
and  it  would  be  very  inepl  and  foolish  for  us  to  imagine, 
that  there  should  be  no  secrets  belonging  to  the  divine  go- 
vernment. But  admit  that  there  be,  inasmuch  as  they  do 
belong  to  the  divine  government,  the  government  of  God ; 
that  name  is  a  name  that  comprehends  all  perfection,  and 
excludes  all  imperfection;  contains  nothing  in  it  but  what 
is  most  excellent  and  perfect  in  all  respects;  and  therefore, 
of  this,  in  the  general,  we  may  rest  most  assured,  that  there 


Lect.  IV. 


THE  DECREES  OF  GOD. 


1145 


can  be  nothing  exceptionable  in  those  purposes  of  his  will 
which  we  do  not  particularly  know.     And, 

2.  Let  us  but  consider,  that  for  his  known  and  public 
counsels,  they  carry  their  own  recommeadableness  in  them 
to  every  mind,  understanding,  and  conscience  of  man,  that 
shall  consider.  Do  but  bethink  yourselves,  what  is  given 
us  as  the  summary  of  the  whole  counsel  of  God  which  is 
published  and  declared  to  apostate,  fallen  man.  The 
apostle  tells  the  Ephesians,  (Acts  xx.  21.)  that  he  had 
made  it  his  business  to  testify  to  them  "  repentance  to- 
wards God  and  faith  in  our  Lord  Jesus  Christ."  And  in 
having  done  so,  he  tells  them  (ver.  -27.)  that  he  had  made 
known  to  them  the  whole  counsel  of  God.  Now,  I  be- 
seech you,  what  could  have  been  more  suitable  to  the  stale 
of  apostate,  fallen  creatures,  than  to  say,  it  is  the  counsel  of 
God,  they  should  repent,  that  thev  should  turn  to  him. 
And  since  it  was  impossible  they  should  return  and  be  ac- 
cepted, but  upon  the  account  of  a  Mediator  and  Redeemer 
who  was  to  bring  them  to  God,  and  reconcile  ihem  to  him, 
what  could  be  more  suitable,  than  that  this  should  be  stood 
upon,  wheresoever  he  is  revealed  and  made  known,  that 
men  should  believe  in  him  ;  that  is,  absolutely  resign  and 
subject  themselves  to  his  saving  mercy,  and  to  his  govern- 
ing power  !  Here  is  the  whole  counsel  of  God,  here  it  is 
summed  up.  And  what  hath  anv  man  to  say  to  this  ]  why, 
being  an  apostate  creature,  he  .should  not  turn  and  repent "! 
and  why,  not  being  able  to  satisfy  divine  justice  by  him- 
self, but  having  one  revealed  to  him  that  hath  lully  done 
it,  (.so  as  to  leave  that  none  of  his  part,)  why  he  should  not 
intrust  his  soul  with  him,  and  cast  it  upon  him,  and  sub- 
ject it  to  his  conduct  and  gorernment,  by  known  and  pre- 
scribed and  most  unexcephonahle  rules  1  And  whereas, 
men  cannot  tuin  of  themselves,  (it  is  true,)  they  have  not 
at  present  sulScient  power  in  their  own  hand,  it  is  .all  one, 
whether  they  have  it,  or  may  have  it,  if  they  do  apply  them- 
selves. This  is  apart  of  the  counsel  of  God  too,  that  he 
is  always  ready  to  assist  a  returning  soul:  "Turn  yet  atmy 
reproof,  1  will  pour  out  my  Spirit  upon  you,"  Prov.  i.  21. 
This  is  part  of  his  counsel :  for  they  that  do  not  so,  are,  in 
the  next  verse,  said  to  have  set  at  nought  his  counsel : 
"  But  they  have  set  at  nought  my  counsel  and  despised  all 
my  reproof"  Ho','  unexceptionable  are  the  counsels  that 
are  made  known,  and  that  are  published  and  declared  to 
us!  And, 

3.  Consider,  that  if  this  be  the  declared,  published  coun- 
sel of  God,  vhich  j'ou  have  heard,  that  he  would  have 
apostate  creatures  return,  and  is  intent  upon  it  that  they 
should  do  so,  "  Turn  ye,  turn  ye,  why  will  ye  die,  O  house 
of  Israel  V  (Ezek.  xviii.)  and  is  always  assi.sting  to  their  re- 
turn,— "  Turn  ye  at  my  reproof,  apply  yourselves,  set  about 
it,  I  wi'l  pour  out  my  Spirit  upon  you,  I  will  make  known 
my  words  unto  you  ;"  I  say,  if  this  be  his  declared,  pub- 
lished counsel,  we  are  sure  there  can  by  no  repugnant,  con- 
trarv  secret  counsel.  There  can  be  no  contrariety  between 
his  declared  and  his  secret  counsel.  It  were  monstrous 
idolatry,  that  we  should  form  in  our  own  minds,  instead  of 
a  Deity,  an  apprehension  that  he  is  made  up  of  repugnan- 
cies and  inconsistencies  with  himself     And  again, 

4.  Let  us  but  consider,  how  things  would  lie  under 
God's  present  view,  supposing  that  we  did  not  recur  and 
run  back  into  a  foregoing  eternity,  supposing  things  to  lie 
as  they  are  in  their  present  state,  under  the  present  and  im- 
mediate view  of  God,  only,  without  conceiving  an  eternal 
counsel  and  an  eternal  purpo.se  concerning  any  such  thing, 
and  cousiderwith  yourselves  how  matlersshould  lie  then; 
that  is,  but  thus,  that  whereas  God  hath  such  an  order  of 
creatures,  intelligent  creatures,  inhabiting  this  world,  who 
have  all  apostatized,  fallen,  and  gone  off  from  him,  and  by 
the  natural  tendency  of  their  course,  are  universally  run- 
ning themselves  into  misery,  and  sinking  lower  and  lower, 
ready  to  be  ingulfed  of  endless  and  eternal  misery;  he  be- 
holds these  from  the  throne  of  his  glory  above ;  he  sends 
forth  plain,  general  significations  of  the  pity  and  compas- 
sion he  hath  towards  his  creatures;  directs  his  invitations 
to  all  the  ends  of  the  earth  to  look  to  him  that  they  may  be 
saved:  if  the  express  revelation  do  not  reach  all,  itisthey 
themselves,  through  their  own  wickedness,  that  do  obstruct 
and  hinder  the  ditfusion  of  it,  otherwi-e  the  Gospel  had 
spread  and  flown  like  lightning  from  one  quarter  and  end 
of  the  world  to  another,  many  an  age  ago,  and  still  from 


age  to  age ;  but  yet,  plain  significations  that  God  is  not 
irreconciieable  to  his  fallen  creatures,  are  more  or  less 
afforded  every  where;  he  dolh  not  leave  himself  without 
witness  in  that  he  doth  men  good ;  he  is  kind  to  them ; 
dolh  not  treat  them  as  an  implacable  God;  makes  his  sun 
to  shine  and  his  rain  to  fall  upon  the  evil  and  the  good,  as 
m  that  context  we  so  lately  discoursed  of  to  yuu.  fie  is 
secretly  striving  with  them,  as  his  Spirit  strove  with  the 
old  world  before  the  flood.  "My  Spirit  (saith  God)  shall 
not  always  strive  with  man:"  implying,  that  it  had  been 
striving,  even  with  that  wicked  world,  before.  And  after 
the  same  rale  he  is  dealing  with  men  still.  They  despise 
the  riches  of  his  patience  and  goodness  and  long-sufl'ering, 
many  of  them  :  .suppose  they  do  so  more  generally,  he  yet, 
by  a  merciful  and  more  powerful  hand,  takes  hold  of  some, 
and  saith,  (as  it  were,)  "  Though  you  are  inclined  and  dis- 
posed all  to  perish  alike,  I  will  have  a  relict  from  among 
you  out  of  the  hand  and  power  of  the  destroyer:"  and  he 
hath  finally  a  numerous  remnant;  more  than  any  tongue 
can  number,  as  we  find  the  matter  represented  how  it  will 
be  in  the  close  and  period  of  things;  we  do  not  know  how 
vastly  numerous  they  may  yet  be,  or  have  been  in  former 
ages  and  successions' of  time.  But  they  that  perish,  perish 
by  their  own  wilful  refusal  of  offered  mercy,  whether  more 
expressly,  or  whether  bv  more  tacit,  yet  intelligible  inclina- 
tions. Let  but  things  be  considered  now  as  lying  before 
God,  obvious  to  one  present  view,  who  hath  any  thing  to 
say  against  God's  method  of  procedure  in  this  case  ^  'Who 
hath  not  cause  to  adore  his  grace  and  goodness  and  cle- 
mency in  all  this,  though  so  great  numbers  finally  perish  1 
And  then,  how  easy  is  the  step  further ;  if  things  to  one  pre- 
sent view  do  lie  so  very  unexceptionably,  what  is  there 
more  of  exception,  supposing  this  view  to  have  been 
elernall  If  things  be  very  fair  thus,  under  one  present 
view,  will  they  lie  worse,  if  it  were  a  day  earlier,  or  a 
month  or  a  year  earlier,  or  an  ase,  or  from  eternity  1  'What 
is  itself  right  and  well,  is  eternally  so,  and  was  eternally  so, 
and  can  never  have  been  otherwise.  And  therefore,  it  is 
very  vain  and  foolish  for  men  to  amuse  their  minds,  and 
afl'right  themselves  with  the  thoughts  of  future  and  eternal 
counsels,  that  may  have  lain  this  way  or  that;  if  things 
look  well  to  a  present  view,  how  can  they  look  worse  to  an 
eternal  one  1     And  again,  consider, 

5.  That  things  should  lie  thus  open  to  the  eternal  view 
of  God.  all  at  once,  in  all  their  dependencies  and  connex- 
ions and  references  to  one  another,  certainly  it  is  owing 
only  to  his  perfections,  that  they  .'-hould  do  so,  and  that 
they  do  so.  Is  it  not  a  greater  perfection  to  foresee  and  to 
foreknow  all  things,  and  to  have  forelaid  all  ones's  designs, 
than  to  foreknow  nothing  before-hand?  and  to  do  nothing 
without  foregoing,  previous  design  1  How  unreasonable 
is  it  for  us  to  think  the  worse  of  God  for  that  he  is  more 
perfect !  It  is  very  unrea.sonable  to  suppose  that  he  should 
not  foreknow  what  will  become  of  you  and  me  in  our  eter- 
nal state  ;  that  he  should  not  foreknow  what  the  condition 
of  that  creature  he  hath  made  shall  be  to  eternity.  And 
whatsoever  he  doth  actually  make  it  to  be,  in  point  of 
felicity,  by  his  own  grace,  or  whatsoever  he  lets  it  be,  in 
point  of  tnisery,  by  its  own  demeril,  and  the  depraved  in- 
clination of  its  own  nature,  it  is  certainly  his  perfection  to 
know  the  one  and  the  other;  and  to  do  whatsoever  he 
doth  willinglv  and  with  design,  not  unwillingly,  or  as  if 
he  could  be  imposed  upon,  or  forced  in  any  thing.  Do 
but  seriously  consider  how  unreasonable  it  is  to  think  the 
worse,  or  have  the  blacker  thoughts,  of  God,  for  that  which 
is  nothing  else  but  his  perfection.  It  would  certainly  be 
an  imperfection  to  be  nescient,  and  not  to  know  what  w'ill 
become  of  things,  and  what  will  become  of  men  ;  and  so, 
to  act  incogitantly  and  without  previous  design,  were  a 
great  imperfection.  Is  he  then  less  fit  to  govern  us,  and 
to  dispose  of  us  and  his  creatures,  for  his  being  more  per- 
fect 1    And  again, 

(i.  Consider  how  things  will  lie  in  the  judgment  of  the 
great  day.  We  know  the  rule  of  his  final  procedure  in 
that  dayi  which  is  called  ")he  day  of  the  revelation  of  the 
righteous  judgment  of  Gil,"  that  he  will  give  "  eternal  life 
to  them  that  bv  patient  cuntinuance  in  well-doing  seek  for 
honour  and  glory  and  im.iiortality ;  and  indignation  and 
wrath,  tribulation  and  anguish,  to  those  that  obey  not  the 
truth,  but  obey  tm righteousness,"  Rom.  ii.  5,  6.     To  none 


1146 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  II. 


but  perverse  and  persevering  evil-doers,  none  but  such  as 
refused  to  obey  the  truth  and  were  conlenlious  against  it, 
and  did  obey  unrighteousness,  did  give  themselves  up  to 
the  judgment  of  an  iiniighteous  spirit  and  principle,  ruling 
and  working  in  them,  to  none  else  but  these,  "  indignation 
and  wrath,  iribulaiion  and  anguish."  If  things  will  be 
very  unexceptionable  in  the  judgment  of  the  great  day,  (as 
who  can  have  any  thing  to  say  against  this  rule  or  this  me- 
thod of  procedure,)  he  will  then,  in  the  judgment  of  the 
great  day,  both  do  as  he  purposed  before,  and  his  purpose 
will  no  way  be  found  to  have  differed  from  the  measure  of 
his  final  procedure.     And  again  consider, 

7.  That  there  cannot  but  a  conviction  go  with  the  final 
issue  of  things,  in  the  very  souls  and  consciences  of  them 
that  perish.  They  do  foreknow  the  righteous  judgment  of 
God,  that  they  that  do  such  and  such  things  are  worthy  of 
death,  are  worthy  of  misery.  Pagans  themselves  do  so, 
for  to  them  the  apostle  speaks  and  refers  in  that  Rom.  i. 
in  Ihe  close  of  the  chapter.  And  what  convictions  will  be 
upon  the  consciences  of  men  in  the  final  issue  of  thing,  is 
sufficiently  intimated  inthat|their  principal  sling  is  plainly 
enough  and  sufficienllv  intimated  to  be  from  their  own 
consciences.  There  is  the  worm  that  never  dies.  And  it 
were  impossible  this  hold  could  be  taken  on  the  consciences 
of  men,  if  it  did  not  appear  to  them  that  they  were  finally 
guilty  of  their  own  ruin.  All  such  imaginations  must 
Vanish  and  fly  away  of  course,  that  it  was  impossible 
things  should  ever  be  otherwise  with  them  than  they  are; 
that  ihey  were  doomed  unavoidably  into  that  state  into 
which  they  are  come.  Whatsoever  might  be  a  fence  lo 
keep  off  the  stroke  from  their  consciences,  you  must  be 
sure  will  all  vanish  and  be  gone,  and  therefore,  can  have 
no  place.     And  then  lastly, 

8.  Consider  the  high  andeverla-slingapprobalion  that  all 
God's  methods  will  have  with  the  most  clarified,  refined 
minds  of  angels  and  .saints,  in  all  that  vast  general  assem- 
bly made  up  of  "  the  innumerable  company  of  angels  and 
the  spirits  of  just  men  made  perfect;"  all  agreeing  in  ad- 
miring and  applauding  the  most  unexceptionable  righteous- 
ness of  all  God's  dispensations;  whereof  the  counsel  of  his 
will  were  the  measure :  "  Just  and  true  are  thy  ways, 
marvellous  are  thy  works.  Lord  God  Almighty."  And 
here  will  be  no  dark  mind,  no  clouded  understanding,  no 
erroneous  thousht,  no  vitiating  prejudice.  If,  therefore,  we 
are  sure  all  things  will  to  eternity  lie  well  and  right  to  the 
most  perfect  minds  and  understandings,  then  they  are 
righteous  in  themselves;  and  being  in  themselves  right, 
they  ought  to  be  so  estimated  and  judged  of  by  us.  Cer- 
tainly, these  things  cannot  be  mistaken,  cannot  be  mis-un- 
derstood and  mis-apprehended,  by  those  pure  and  glorious 
creatures  in  the  other  slate;  those  bright  and  unclouded 
minds,  that  will  see  nothing  but  loveliness  and  beauty,  and 
•what  is  most  highlv  praiseworthy  and  admirable  in  the 
eternal  view  that  th'ey  shall  have  of  them.  Therefore,  to 
shut  up  all  for  the  present,  let  me  but  leave  these  two 
words  of  direction. 

(1.)  Labour  lo  cherish  the  love  of  God  in  your  souls. 
That  will  commend  to  you  all  his  counsels  and  all  his 
methods.     Love  will  never  think  amiss.     And, 

(2.)  Form  your  apprehensions  concerning  him  agree- 
ably, that  so  you  may  have  nothing  in  your  minds  to  damp 
yoiir  love  ;  nothing  may  disaffect  you  unto  him.  The  un- 
derstanding and  the  will  (such  is'the  constitution  of  the 
human  nature)  do  interchangeably  work  upon  one  another : 
the  more  we  love  God,  the  better  we  shall  think  of  him, 
and  the  better  we  think  of  him,  the  better  we  shall  love 
him.  These  things  circulate  between  one  another.  And 
nothing  can  he  of'higher  and  greater  consequence :  for  if 
we  do  otherwise  we  shall  cramp  religion  in  ourselves  :  and 
so  far  as  we  propagate  the  ill  sentiment,  we  shall  hinder 
the  propagating  and  diffusing  of  religion  among  others. 
And  do  but  take  this  deeply  to  heart,  (perhaps  I  may  have 
more  reason  to  speak  to  it  hereafter,)  that  in  the  latter  days 
•wherein,  it  is  said,  religion  must  flourish  in  the  world, 
(Hosea  iii.  5.)  men  are  to"  fear  the  Lord  and  his  goodness." 
Most  certain  it  is,  in  those  days,  (if  there  are  such  days 
yet  to  come  belter  than  we  have  seen,)  thus  it  must  be, 
there  must  be  a  universal  diffusion  of  good  thoughts  con- 
cerning God.     This  is  that  knowledge  of  God  that  must 

•  Preached  January  «tti,  1692 


replenish  the  w'orld,  and  fill  the  earth,  and  transform  the 
minds  of  men,  and  overcome  their  fierce,  savage  humours 
and  dispositions,  their  disaffection  towards  God  and  their 
barbarities  towards  one  another;  make  them  "beat  their 
swords  into  ploughshares,  and  their  spears  into  prun- 
ing-hooks."  The  revealed  and  acknowledged  will  of  God, 
and  goodness  of  God,  prevailing  against  the  evil  of  the 
mind  and  hearts  of  men.  "  They  shall  fear  the  Lord  and 
his  goodness  in  the  latter  days."  Their  thoughts  and  ap- 
prehensions of  God  will  be  so  persuasive  to  their  own 
hearts,  and  they  will  look  upon  him  according  to  that  kind 
and  amiable  and  lovely  representation  of  himself  that  shall 
captivate  all  minds  and  hearts;  and  make  men  hate  no- 
thing bnt  themselves,  and  that  they  have  not  sooner  and 
more  loved  God. 


LECTURE    V.' 


THtjs  we  have  fully  spoken  to  these  words  as  they  con- 
cern the  spiritual  and  eternal  state  of  men,  which  is  the 
apostle's  principal  scope,  as  you  may  see,  in  the  foregoing 
part  of  the  chapter,  and  of  the  same  verse ;  "  having  pre- 
destinated us  to  the  adop'ion  of  children  by  Jesus  Christ 
to  himself,  according  to  the  good  plea.sure  of  his  will," 
verse  5.  And  here,  "  according  to  the  purpose  of  him  that 
worketh  all  things  according  to  the  counsel  of  his  ow'n 
will."  But  you  see,  that  from  that  special  consideration  of 
the  counsel  or  purpose  of  his  own  will,  or  the  good  plea- 
sure theweof,  the  apostle  makes  a  very  easy,  natural  transi- 
tion untothis  more  general  proposition,  whichcomprehends 
all  that  could  be  said,  including  the  forrner  in  it,  and  much 
more.  And  therefore,  having  spoken  to  the  more  limited 
object  already,  of  the  counsel  of  ihe  divine  will,  I  shall  pro- 
ceed 10  speak  somewhat  of  the  counsel  of  God's  will  con- 
cerning Ihe  other  affairs  of  men,  betides  those  of  their  souls 
or  of  their  eternal  stale. 

And  though  it  be  very  true  that  God's  agency  about  all 
these  outward  concernments  of  men,  do  belong  to  another 
head  of  theology,  that  is,  his  providence ;  yet,  the  counsel 
of  his  will,  according  whereunto  that  agency  is  directed 
about  lhe.se  affairs,  as  well  as  tho.se  othere  that  we  have 
already  spoken  to,  comes  properly  under  out  consideration 
here.  And  therefore,  to  that  I  shall  speak  somewhat  briefly; 
to  wit,  the  counsel  of  the  divine  will  respecting  the  present 
concernments  of  men  in  the  world,  so  far  as  it  may  be 
needful  and  useful  lo  us;  that  so  •n'e  may  detract  nothing 
from  God,  that  doth  truly  and  rightfully  belong  to  him, 
and  that  we  may  not  lose  the  advantage  of  the  pleasant 
sentiments  and  relishes  which  we  may  have  ourselver,  and 
in  our  own  spirits,  from  the  right  stating  of  this  matter, 
which  we  shall,  therefore,  endeavour  as  much  as  in  us  is. 
And  shall  in  speaking  of  it  do  these  four  things— speak  nl 
the  extent  of  the  object  about  which  the  counsel  of  the  di- 
vine will  is  said  lo  be  conversant— of  the  counsel  of  the 
divine  will  itself,  its  nature  and  significancy  in  reference 
to  that  object  or  sort  of  objects  that  we  are  now  to  con- 
sider—give you  briefly  the  reasons  why  we  are  to  ascribe 
such  a  thing  to  God  as  counsel  and  purpose  touching  these 
affairs  of  ours,  and— labour  to  show  you,  that  no  ill  con- 
sequence can  reasonably  and  justly  be  drawn  from 
hence. 

1.  The  extent  of  the  object :  sure  we  are  not  otherwise 
to  circumscribe  it  than  the  letter  of  the  text;  who  work- 
eth ALL  THINGS.  For  that  special  sort  of  object,  the  souls 
of  men,  and  their  spiritual  and  eternal  slate,  we  have 
spoken  to  already,  which  falls  within  the  compass  and 
comprehension,  vou  plainly  enough  see,  in  the  general  ex- 
pression in  the  text.  And  having  spoken  to  that,  even  all 
other  concernments  besides  we  must  understand  to  be 
within  tlie  compass  of  the  obiect  too:  and  therefore,  that 
the  counsel  of  the  divine  will  is  conversant  about  them; 
that  is,  whatsoever  he  hath  any  agency  about,  about  that 
also  the  counsel  of  his  will  hath  place,  for  "he  worketh 
all  things  according  to  the  counsel  of  his  will."  He  doth 
nothing  unwillingly,  he  wills  nothing  unadvisedly:  there- 


Lect.  V. 


THE  DECREES  Of  GOD. 


1147 


fore,  whereas  all  things  he  u  ider  his  agency,  all  things  lie 
under  the  counsel  of  his  will. 

More  especially.whatsoever  he  hath  made  any  law  about; 
in  reference  to  whatsoever  he  hath  given  us  rtiles  and  pre- 
cepts, these  are  called  counsels  often,  and  often  in  Scrip- 
ture :  they  are  the  counsels  and  mandates  of  his  w  dl  These 
all  lie  under  the  counsel  of  his  will. 

There  is  no  slate  or  condition  that  men  can  be  in,  in  th  is 
world,  but  there  are  regulations  and  precepts  given  in  re- 
ference thereto.  Whatsoever  is  matter  of  threatening  or 
of  promise,  the  sanctions  annexed  to  his  precepts,  (as  there 
are  many  things  of  threatening  and  promise  that  are  of 
temporal  concernments,)  these  still  must  be  consideied  as 
being  within  the  same  compass.  Whatsoever  mavbe  mai- 
ler of  affliction  or  of  comfort,  whatsoever  may  h,-.ve  in  it 
any  thing  of  blessing,  or  any  thing  of  cursing,  (as  tnere  are 
temporal  blessings  and  temporal  curses  besides  the  eternal 
ones,)  all  these  we  mu.st  understand  to  be  consulted  of,  in 
the  sense  we  formerly  opened  unlo  you,  excluding  all  the 
imperfections,  and  including  all  the  perfection  that  can  be 
any  way  conceived  or  signified  by  n. 

Moreover,  all  the  private  concernments  of  men,  personal 
and  domestic ;  the  concernments  of  the  world,  of  kingdoms 
and  nations,  political  concernments;  the  concernments  of 
the  church  of  God  in  the  world,  which  may  be  considered 
under  the  measure  of  time;  they  are  all  to  be  considered 
within  the  object  of  divine  purpose  and  counsel. 

The  more  private,  personal,  or  domestic  concernments 
of  men ;  they  belong  to  this  object,  and  cannot  be  excluded. 
The  time  of  every  one's  coming  into  this  world,  and  the 
time  of  his  going  out  of  it;  the  "time  to  be  born,  and  the 
time  to  die;"  they  lie  under  the  determination  of  the  di- 
vine counsel,  directive  of  his  will:  even  touching  them, 
there  is  a  time  for  every  purpose  under  the  sun.  These, 
among  the  rest,  "  a  time  to  he  born  and  a  time  to  die," 
Eccles.  iii.  2.  Skipping  over  (as  it  were)  the  intervening 
time,  as  if  that  were  little  worth  the  notice:  yet  only  not 
noting  it  there,  but  in  the  mean  time  not  excluding  it  nei- 
ther, as  is  evincible  enough  from  many  other  texts.  But 
it  is  to  be  observed,  (if  you  compare  that  with  another 
passage  in  the  same  book,  chap.  vili.  6.)  as  to  every  pur- 
pose there  belongs  a  season,  so  to  every  season  there  be- 
longs judgment;  to  every  purpose  there  is  time  and  judg- 
ment. That  must,  undoubtedly,  primarily,  mean  divine 
judgment,  which  is  the  perfection  of  counsel;  that  which 
with  men  is  the  result  of  counsel,  and  which  therefore 
must  signify  somewhat  analogous  with  God  :  there  is  the 
judgment  of  wisdom  and  counsel,  that  is  determinative  of 
every  season,  every  time,  for  whatsoever  purpo.se  or  occur- 
rence that  falls  out  to  any  of  the  sons  of  men.  And  the 
time  between  these  two  times,  the  time  of  their  being 
born,  and  the  time  when  they  are  to  die;  that  lies  under 
the  same  determination.  His  days  and  months  and  years 
are  all  set  and  appointed ;  as  it  is  fully  expressed  in  Job 
xiv.  6. 

And  so  the  conditions  of  men,  while  they  are  here  in  this 
world,  whether  they  shall  be  high  or  low;  whether  they 
shall  be  rich  or  poor;  every  one  hath  his  dimension,  his 
allowance  ordered  for  him;  and  no  doubt  therefore  pre- 
ordained. Whatsoever  portion  any  man  hath  of  the  things 
of  this  life,  whether  it  be  more,  or  whether  it  be  less,  it  is 
all  given.  Even  what  the  ravens  have,  the  fowls  of  the  air 
and  the  beasts  of  the  field,  it  is  all  given;  and  much  more 
what  every  man  hath,  is  by  the  divine  allowance  and 
vouchsafement.  To  every  living  thing  he  gives  what  is 
convenient  and  suitable  for  the  support" of  that  life  which 
he  had  given  it  before.  But  what  he  gives,  he  gives  will- 
ingly, not  against  his  will.  And  what  he  did  once  will, 
(as  you  formerly  heard,)  he  could  not  but  ever  will,  and 
there  can  be  no  new  one  with  him. 

And  how  particular  persons  do  branch  into  families; 
this  all  lies  under  the  particular  direction  even  of  divine 
counsel  and  purpose.  And  so,  what  allotments  such  and 
such  families  shall  have;  and  those  as  they  multiply  and 
do  increase,  "even  unto  nations  and  kingdoms,"  as  you 
see,  Acts  xvii.  -26.  As  God  hath  made  of  one  blood  all 
nations  of  men  to  dwell  on  all  the  face  of  the  earth  ;  so  he 
hath  determined  the  times  of  all,  and  appointed  the  very 
bounds  of  their  habitations ;  assigned  to  every  one  his  place 
where  he  shall  be.     It  hath  been  the  matter  of  the  counsel 


of  the  divine  will,  even  concerning  us,  that  our  lot  should 
fall  in  such  and  such  a  part  of  the  world  ;  that  we  should 
dwell  so  much  of  our  time  in  such  a  place;  that  our  lot 
should  be  cast  in  England,  or  for  so  long  a  time  in  Lon- 
don ;  and  in  what  circumstances  and  with  what  advantages 
one  way  or  other.  All  these  things,  as  they  have  been 
ordered  by  the  great  Lord  of  all,  so  they  are  not  ordered 
by  him  incogilantly,  but  according  to  the  eternal  counsel 
and  purpose  that  are  understood  to  have  passed  concerning 
us.  The  very  meanest  things  that  can  any  way  belong  to 
us,  or  belong  to  this  world,  being  expressly  mentioned  to 
come  under  the  divine  cognizance  and  care  ;  it  is  plain 
such  concernments  as  these  cannot  be  excluded.  As  when 
we  are  told,  all  the  hairs  of  our  heads  are  numbered;  and 
that  a  sparrow  cannot  fall  to  the  ground  without  our  hea- 
venly Father.  And  that  is  our  Saviour's  reasoning  from 
hence,  "Are  not  ye  of  more  value  than  they,  than  many 
sparrows  V  Now,  if  these  things  be  the  matter  of  the  very 
care  and  agency  of  providence,  Ihey  must  have  been  the 
matter  of  an  eternal  purpose  and  counsel,  for  the  reason 
again  and  again  repeated  before,  that  nothing  can  be  new 
with  God;  no  new  thought,  no  new  counsel  or  pur- 
pose. 

And  to  consider  to  what  particularities  the  divine  eye 
and  purpose  do  reach ;  what  we  find  recorded  and  comes 
under  our  notice  bv  way  of  history,  that  therefore  must 
suppose  there  hath  been  an  eternal  view,  even  of  the  same 
things,  and  a  purpose  concerning  them.  As  for  instance, 
that  which  appears  to  be  the  most  barren  part  of  the  Bible, 
that  large  account  that  we  have  of  genealogy  in  Scripture ; 
how  should  Moses  po.ssibly  come  to  know  through  the 
successions  of  so  many  hundreds  of  years,  even  two  thou- 
sand years  before  him,  what  children  such  and  such  men 
had,  all  those  that  are  reckoned  up,  and  how  many  years 
they  lived  1  And  it  was  thought  fit  that  should  be  pu! 
down  :  and  how  such  families  were  ranked,  and  what  na- 
tions sprang  from  them;  all  these  must  needs  have  been 
matter  of  divine  revelation,  and  therefore,  were  matter 
of  divine  knowledge,  and  therefore,  were  eternally  so;  all 
things  being  in  the  same  order,  under  the  divine  eye, 
wherein  they  actuall)'  come  to  pass  in  the  world. 

So  all  the  removes  of  men  to  and  fro,  here  upon  earth. 
"Thou  tellest  my  wanderings,"  saith  David;  there  is  not 
a  step  taken  this  way  or  that,  but  all  is  under  the  divine 
direction  and  provision  and  purpose,  that  so  and  so  it  shall 
be. 

And  if  you  enlarge  your  thoughts  further,  to  the  con- 
cernments of  former  nations  and  kingdoms,  collective 
bodies,  they  mu.st  be  understood  also  to  be  within  the 
compass  of  this  object.  The  alterations  in  kingdoms;  the 
.seasons  and  intervals  of  rests  and  disturbances;  of  peace 
and  of  war,  of  plenty  and  of  scarcity;  of  a  prosperous  and 
of  an  adverse  posture  of  atfairs,  in  respect  of  any,  whatso- 
ever, favourable  providences  or  judgments  that  come  upon 
these;  these  all  lie  imder  the  counsel  of  the  divine  will. 
The  revolutions  of  governments,  when  they  are  past,  when 
they  pass  from  form  to  form;  God  hath  been  pleased  to 
give  some  more  extraordinary  proof  and  demonstration  of 
his  regency  in  these  kingdoms,  on  purpose  that  it  may  be 
known  (as  Nebuchadnezzar,  that  great  prince,  was  forced 
to  confess)  that  God  rules  over  the  kingdoms  of  men,  and 
gives  them  to  whom  he  pleaseth,  Dan,  iv,  32.  The  Most 
High  rules  in  the  kingdom  of  men.  It  is  not  said  king- 
doms, importing  this  whole  world  to  be  one  kingdom  to 
him,  one  great  monarchy;  all  lying  under  his  imperial 
poKer.  And  all  this  must  be  understood  to  be  according 
to  counsel,  and  according  to  purposes  that  were  with  him 
eternally.  For  (as  halh  been  said  before)  his  being  is  so; 
Et  eternum  rwn  patilur  novum;  no  new  thing  can  fall  out 
in  eternity. 

And  so,  for  the  slate  of  his  church  in  general,  or  of  par- 
ticular churches  upon  earth;  all  their  concernments,  as 
they  are  such,  they  fall  under  ihe  counsel  of  the  divine 
will,  which  orders  all  their  circumstances  in  reference  to 
them;  sometimes  making  their  condition  more  prosperous 
and  favourable,  and  sometimes  more  adverse,  for  trial  and 
needful  exercises  of  their  graces,  in  these  kinds  wherein  it 
is  requisite  such  graces  should  have  their  exercises,  which 
he  hath  adapted  to  such  special  purposes.  So  large  (and 
for  our  thoughts,  let  them  go  as   large  and  far  as  they 


1148 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Paht  11, 


will  or  can)  is  the  object  about  which  the  counsel  of  the 
divine  will  is  conversant.     But, 

2.  Something  is  to  be  sairl  concerning  the  nature  of  such 
counsel  and  will,  as  it  respects  such  an  object;  or  this 
more  special  sort  of  object  which  I  most  intend  in  the 
present  discourse.     Why, 

(1.)  This  is  always  to  be  held  concerning  the  counsel 
of  the  divine  will,  that  it  is  most  perfectly  wise ;  all  things 
being  in  view  to  him  at  once,  open  to  one  eternal  view  in 
all  their  connexions,  references,  and  dependancies ;  he  hav- 
ing a  thorough  and  everlas:ing  perspection,  even  of  all  at 
once,  of  the  things  themselves  and  of  their  connexion  with 
one  another,  even  as  they  are  connected,  not  because  they 
are  so,  so  as  to  pass  from  one  connected  thing  to  another, 
as  we  in  our  more  imperfect  way  of  knowing  things  are 
constrained  to  do.     And, 

("3.)  The  counsel  of  his  will  must  therefore,  hereupon, 
be  immutable:  being  most  perfectly  wise,  there  can  be  no 
imaginable  reason  of  any  change.  He  never  needs  alter 
his  measures:  "  Known  to  him  are  all  his  works  from  the 
beginning  of  the  world,"  was  that  grave  saying  of  the  apos- 
tle James,  in  that  synod  at  Jerusalem,  Acts  xv.  18. 
Whatsoever  he  hath  to  do,  or  doth  do,  that  he  designed  to 
do;  for  he  acts  nothing  casually:  and  what  he  did  design 
to  do,  he  did  consult  about,  so  far  as  consulting  can  have 
place  with  him  :  we  explained  the  sense  of  it  before,  that 
is,  that  he  hath  perfect  perspection  of  all  that  is  requisite 
and  fit  to  be  done,  and  so  did  purpose  according  thereto, 
and  then  dolh  according  to  that  purpose.  And  therefore, 
to  consider,  besides  the  nature  of  such  a  divine  purpose 
and  counsel,  its  reference  and  .^ignificancy  to  human  af- 
fairs.    1  say, 

(3.)  This  same  counsel  of  the  divine  will,  it  is  a  mea- 
sure to  himself  of  all  his  own  agency;  what  he  will  do, 
and  what  he  will  not  do;  how  far  he  will  exert  his  influ- 
ence, and  wherein  he  will  suspend  it;  how  he  will  direct 
it  this  way  and  that,  and  how  he  will  limit  it.     And, 

(4.)  By  consequence,  it  must  needs  be  a  measure  of  all 
events;  because  nothing  can  eventually  fall  out,  but  accord- 
ing to  his  will,  either  effecting  or  permitting;  and  there 
being  no  determination  of  his  will  which  is  not  still  under 
the  direction  of  divine  counsel.  And  all  this  we  must 
understand  to  be  constantly  transacting  with  him,  with 
the  greale^t  clearness  and  with  the  greatest  facility  ima- 
ginable. You  do  observe  among  men  vastly  different 
tempers  and  complexions  of  minds;  some  seem  to  be  al- 
most constantly  calm  and  sedate,  composed  and  serene, 
there  appears  nothing  torpid  or  unequal  in  their  frame  or 
habit.  Now,  if  we  can  conceive  among  human  minds 
what  is  more  perfect,  and  what  is  less,  sure  it  should  not 
be  dirficult  to  us  to  take  our  assent,  and  conceive  concern- 
ing the  Divine  Mind,  that  it  must  be  most  absolutely  per- 
fect, never  liable  to  any  cloud,  to  any  discomposure,  all 
things  lying  in  a  most  perfect  clearness,  and  having  their 
eternal  formation  or  form  there,  with  the  greatest  imaein- 
able  facility;  and  infinitely  more  than  we  can  imagine.  So 
as  there  is  no  cause  for  any  thought  concerning  a  plcnus 
negotii  Deus,  as  the  epicurean  objecteth,  concerning  such 
a  Deity  as  should  be  engaged  and  taken  up  about  making 
and  about  governing  such  a  world  as  this,  that  this  must 
give  too  much  business  to  snch  a  Being,  as  we  are  not  to 
conceive  of  otherwise  than  as  perfectiv  happy,  it  not  con- 
sisting (as  they  foolishly  imasine)  with  the  felicity  and 
happiness  of  such  a  Being.  But  when  we  can  conceive 
in  some  men,  with  how  very  great  composure  of  mind 
they  go  through  a  great  variety  of  business,  their  minds 
being  always  clear  and  serene,  can  we  not  consider  con- 
cerning God,  that  his  understanding  is  infinite,  as  reason 
and  Scripture  do  most  plainly  speak;  and  so  that  nothing 
could  ever  be  excluded  it,  or  lie  without  it  1  as  the  various 
images  of  things  are  represented  in  a  clear  glass,  detected 
there,  without  giving  any  toil  or  labour  to  the  gla.ss,  or  in- 
ferring upon  it  anv  charge.  And  so  the  schools  have  been 
wont  to  speak  of  God's  eternal  knowledge  of  things,  that 
he  beholds  them  all  as  in  an  everlasting  and  eternal  spent' 
him,  there  being  that  perpetual  and  eternal  clearness  in  the 
Divine  Mind,  that  things  lie  there  without  any  discom- 
posure to  him,  without  any  disorder,  in  the  same  state  and 
frame,  wherein  they  do  actually  fall  out;  so  as  when  they 
do  actually  fall  out,  whatsoever  disturbance  there  is  of  one 


thing  with  another,  and  among  the  things  themselves  vari- 
ously interfering,  yet  all  these  things  are  beheld  without 
disturbance  to  him ;  as  the  various  motions  and  agitations 
of  many  persons  in  a  room,  all  represented  in  a  clear  glass, 
make  no  disturbance  or  discomposure  in  it  at  all,  whatso- 
ever there  is  in  the  things  represented.     Therefore  1  pass, 

3.  To  the  rea.sons  why  we  are  to  ascribe  to  God  such  a 
concern  about  human  affairs,  so  as  to  employ  the  counsel 
of  his  will,  even  from  eternity,  about  them.  1  will  shortly 
name  to  you  these  two  plain  and  obvious  things,  as  the 
reasons  thereof,  besides  what  Scripture  doth,  in  many  more 
places  than  those  that  I  have  named,  expressly  assert  about 
it:  1st,  The  most  absolute  perfection  of  his  nature  cannot 
but  infer  it :  and  2d,  The  supremacy,  the  universality,  and 
accurateness  of  his  government. 

(1.)  The  perfection  of  his  nature,  that  cannot  but  infer 
it.  Hebeing  every  way  perfect,  absolutely  perfect,  (which 
he  must  be,  if  he  be  God  ;  we  have  no  other  notion  of  a 
Deity  but  of  a  being  absolutely  and  universally  perfect,) 
he  must  be  omniscienSf  and  must  know  all  things  ;  and  if 
so,  he  must  always  have  known  them  ;  for  if  ever  he  did 
not  know  them,  there  will  be  some  addition  to  his  know- 
ledge when  he  comes  to  do  so.  But  that  knowledge  to 
which  there  can  bean  addition  is  imperfect;  and  therefore, 
the  divine  knowledge  could  never  admit  of  any  addition, 
but  all  things  (as  was  said  before)  mu.st  have  lain  open 
everlastingly  with  him  to  one  eternal  view.     And, 

(3.)  The  supremacy,  universality,  and  exactness  of  his 
government,  doth  neces.sarily  infer  it.  Inasmuch  as  he  is 
Lord  over  all,  and  is  Most  High,  there  can  be  none  above 
him  that  should  be  director  of  such  affairs.  And  inas- 
much as  he  is  universal  Governor,  if  any  affairs  lie  not 
under  his  government,  they  can  lie  under  none.  It  is  not 
a  supposable  thing,  that  one  part  of  the  creation  should 
be  governed,  and  another  ungoi'erned ;  part  under  a  ruler, 
and  the  other  part  under  no  ruler  at  all.  And  then,  the  ex- 
actness of  his  government,  not  considered  ab.solutely,  but 
respectively,  that  is,  with  respect  to  the  state  of  the  govern- 
ed creatures,  the  governed  communities  that  lie  under  the 
management  and  dominion  of  his  kingdom.  We  are  to 
consider  this  world  as  in  a  state  of  apostacy ;  and  we  are 
not  to  expect  that  he  should  deal  with  this  world,  as  if 
men  were  in  a  perfect  stale,  for  their  frame  and  temper  are 
far  from  perfect.  He  deals  with  them  as  suitable  to  the 
state  of  apostates,  as  those  that  have  been  and  are  in  re- 
bellion against  him  generally.  And  admirable  it  is  that 
the  methods  of  his  government  .should  be  so  mild  and 
propitious;  and  that  so  much  of  common  order  should  be 
preserved  among  them  thereby,  as  we  find  there  is,  this 
being  considered.  But  to  such  government,  eternal  pro- 
vision and  purpose  are  always  necessary,  and  could  not 
but  be  necessary.  There  mu.st  be  eternal  foresight  of  all 
that  was  to  be  done,  and  eternal  purpose  and  counsel 
thereupon.     We  thence  come, 

4.  To  consider,  that  there  can  be  nothing  of  ill  conse- 
quence, justly  and  reasonably,  drawn  from  hence.  What 
is  most  supposable  in  this  case,  and  of  this  kind,  that  is, 
which  may  present  itself  to  a  first  view  under  the  notion 
of  an  ill  or  inconvenient  consequence,  which  chiefly  lies 
under  one  of  these  two  heads:  l.st,  That  this  hypothesis 
will  preclude  the  use  of  human  prudence;  and  2nd, 
That  it  will  shut  our  prayer.  These  are  two  things  that 
carry  a  first  and  more  obvious  appearance  of  an  ill  con- 
.sequence  upon  the  supposition  of  what  we  have  been 
hitherto  asserting.  But  I  shall  labour  to  evince,  that  nei- 
ther of  these  consequences  can,  with  any  reasonable  colour, 
be  thought  to  ensue.     As, 

(1.)  That  here  there  should  be  no  place  nor  use  for 
human  prudence.  Thus  some  may  too  hastily  think  and 
pronounce.  If  there  be  a  divine  counsel  and  purpose  about 
every  thing  that  a  man  can  do,  or  about  every  thing  that 
shall  occur  to  him,  that  he  may  either  enjoy  or  suffer,  to 
what  purpose  is  it  for  men  to  consult  and  determine,  or 
contrive  this  or  that1  as  not  knowing  but  that  they  may, 
in  the  very  thing  they  design  and  go  about,  run  counter  to 
the  counsels  of  the  divine  will ;  and  so  all  will  be  in  vain, 
and  to  no  purpose.  We  shall  give  you  some  considera- 
tions to  show  the  in-consequence,  that  it  follows  not,  that 
there  is  no  pretence  that  the  use  of  human  prudence  should 
hereby  be  excluded.     As, 


\ 


Lect.  V. 


THE  DECREES  OP  GOD. 


1149 


[1.]  That  all  things  are  determined  by  God  to  fall  out  in 
the  way  wherein  they  do  fall  out.  I  told  you  at  first,  when 
I  entered  upon  this  subject,  we  are  not  to  conceive  any 
such  thing  concerning  him,  as  that  he  doth  decree  and  de- 
termine things  abstractly,  without  reference  to  the  media 
by  which  they  are  to  be  brought  about.  We  are  to  impute 
no  such  thing  to  God,  with  reference  to  the  eternal  states 
of  men,  as  we  spake  then  ;  that  whatsoever  a  man  dolh 
he  shall  be  damned,  be  he  never  so  good,  never  so  strict, 
never  so  pious;  or  that  whatsoever  such  a  man  doth,  he 
shall  be  saved,  let  him  be  never  so  wicked,  never  so  irre- 
ligious or  profane,  never  so  strongly  persist  and  persevere 
in  such  a  course.  We  are  to  impute  no  such  thing,  no 
such  counsel,  to  the  wise  and  holy  God.  Neither  his  word, 
nor  the  reason  of  the  thing,  leads  us  to  any  such  thought 
concerning  him.  And  so,  in  reference  to  these  lower  af- 
fairs, we  are  never  to  think  any  such  thing  concerning 
him,  as  if  he  laid  down  purposes  and  decrees  concerning 
this  or  that  end,  without  connecting  in  his  own  eternal 
mind  and  view,  the  whole  scheme  of  all  the  ways  and 
methods  and  means  by  which  such  ends  are  to  be  com- 
pa.ssed  and  brought  about.     And  therefore, 

[2.]  Those  things  which,  according  to  the  counsel  of  his 
will,  are  to  be  brought  about  by  the  intervention  and  ex- 
ercise of  human  prudence;  these  things  are  actually  so 
brought  about ;  whatsoever  is  effected,  whatsoever  is  done 
by  the  exercise  of  the  prudence  of  a  man,  it  lay  in  the  di- 
vine mind  and  counsel,  as  a  thing  not  only  to  be  brought 
about,  but  to  be  brought  about  so,  and  in  that  way,  by  that 
Very  means,  by  the  deliberation,  and  by  the  prudent  con- 
trivances, of  such  and  such  of  his  creatures,  that  should 
serve  his  purpose  in  such  a  way.     And  therefore, 

[3.]  In  this  case,  and  in  reference  to  all  such  events,  the 
very  objection  is  an  argument.  The  objection,  the  possi- 
ble use,  or  advantageous  use,  of  human  prudence,  is  a 
proof  and  demonstration  of  it:  for,  according  to  divine 
counsel  and  purpose,  such  a  thing  as  doth  actually  occur 
and  come  to  pass  by  human  prudence,  was  determined  so 
to  come  to  pass,  by  the  intervention  of  human  prudence. 
And  again, 

[4.]  It  is  the  much  more  common  course,  in  the  way  of 
God's  dispensation  towards  his  creatures,  to  let  things  go 
on  according  to  the  posture  and  aptitude  of  the  second 
causes  by  which  they  are  effected  and  brought  about ;  it 
is  much  the  more  common  and  usual  course.  He  who  is 
supreme  Ruler  and  Lord  of  all,  is  not  to  be  supposed  but 
he  may  at  pleasure  lay  on  a  restrictive  or  regulating  hand, 
as  he  sees  meet,  to  alter  the  natural  course  and  tendency 
of  things.  But  ordinarily  he  doth  not  so,  but  things  do 
run  on  according  to  the  aptitude,  and  disposition,  and  po.s- 
ture  of  the  second  causes,  by  the  ministry  whereof  they 
are  effected  and  brought  about.  And  even  as  to  volunta- 
ry and  rational  agents,  whereas,  the  men  of  this  world 
(who  are  such  agents)  are  generally  wicked,  God  gene- 
rally, and  for  the  most  part,  doth  not  hinder  the  ill  pur- 
poses they  have  formed  and  contrived,  and  set  themselves 
to  execute.  That,  the  Psalmist  supposeth  to  be  the  com- 
mon case,  when,  in  that  Psal.  xxxvii.  7.  he  gives  so  weigh- 
ty counsel  in  reference  to  that  case,  not  fretting,  nor  letting 
our  hearts  tumultuate,  and  arise  and  swell  within  us,  be- 
cause of  evil  men  that  bring  their  wicked  devices  to  pass, 
implying  this  to  be  the  more  ordinary  case,  that  wicked 
men  do  bring  their  wicked  devices  to  pa.ss.  God  doth  not 
lay  that  restraint,  for  great  and  holy  ends  and  reasons, 
which  will  appear  in  their  lustre  and  glory  one  day  ;  but 
lets  things  run  on  in  their  own  course  according  as  the  in- 
clinations and  aptitudes  of  other  second  causes  do  lead. 
And  this  being  observably  so,  it  is  the  most  unreasonable 
thing  in  the  world,  to  suppose  that  in  rarer  instances  where- 
in the  purposes  of  men  are  disappointed  and  frustrated  by 
some  signal  hand  from  God,  therefore  the  natural  opera- 
tions that  do  belong  to  men  should  be  concluded  to  be  ge- 
nerally or  universally  useless,  or  to  be  precluded;  or  that 
the  principles  were  useless  which  were  suited  to  such  op- 
erations or  ends  as  those.    But, 

[5.]  We  are  further  to  consider,  that  if  God  doth  more 
extraordinarily  interpose,  so  as  to  disappoint  the  evil  pur- 
poses of  men,  contrived  by  their  subtilty  and  craft, 
(which  they  are  apt  enough  themselves  to  misname  pru- 
dence,) he  doth  it  in  no  such  way  as  offers  violence  to  the 


rational  nature.  He  doth  it  by  letting  men  befool  them- 
selves, or  by  letting  them  befool  one  another,  or  sometimes 
by  letting  the  devil  befool  them.  He  sometimes  lets  one 
man  befool  another;  as  when  that  counsel  of  Hushai 
proved  to  be  the  means  by  which  God  turned  (as  David 
prayed  he  would)  Ahitophel's  counsel  into  foolishness. 
Sometimes  he  lets  the  devil  befool  men,  acting  according 
to  his  own  inclinations,  which  he  restrains  not.  He  lets 
him  loose,  as  he  did  to  deceive  Ahab,  being  a  lying  spirit 
in  the  mouth  of  his  prophets,  unto  Ahab's  destruction. 
He  would  not,  himself,  infuse  a  lie  into  the  mind  of  Ahab, 
(which  was  a  thing  his  nature  was  most  abhorrent  from, 
being  the  God  of  truth,)  neither  w'ould  he  let  a  good  angel 
go  and  tell  a  lie  to  him,  as  unbeseeming  and,  indeed,  im- 
possible to  one  that  had  the  divine  image  in  perfection  in 
his  nature.  But  there  being  a  proneness  in  the  wicked 
spirit  (as  the  matter  is  parabolically  and  dramatically  re- 
presented) to  go  and  deceive  Ahab,  in  his  prophets,  to  his 
destruction,  he  lets  him  go.  But  there  is  no  violence  offer- 
ed to  the  rational  nature  of  man  in  all  this.  He  acts  by 
judgment,  (such  as  it  is,)  that  is, by  a  mistaken  judgment; 
not  by  none,  or  against  judgment,  against  a  practical  judg- 
ment, which  indeed  to  the  nature  of  man  were  impossible. 
And  those  that  are  under  such  deceptions  as  these,  when 
they  do  indeed  play  the  fool:  as  Ahitophel's  counsel  was 
turned  into  foolishness  and  they  all  became  fools  that  fol- 
lowed it,  yet  they  thought  themselves  wise  in  so  doing : 
and  so,  those  that  were  reckoned  or  did  reckon  themselves 
wise,  were  taken  in  their  own  craftiness,  and  their  coun- 
sels driven  headlong,  as  in  Job  v.  13.  the  expression  is. 
And  what  they  do  in  such  kinds,  under  such  deception, 
they  do  freely  and  with  complacency,  pleasing  themselves 
in  their  own  way;  so  as  there  is  no  violence  oflered  to  the 
nature  of  man,  considering  him  as  a  rational  and  as  a 
voluntary  agent  in  what  he  doth,  even  then,  when  his  pur- 
poses are  inverted  and  disappointed.    But  then, 

[6.]  If  men  do  take  up  such  purposes  as  it  seems  meet 
to  the  great  and  holy  God  to  frustrate  and  disappoint, 
(which  by  extraordinary  interposition,  as  hath  been  said,  he 
doth  very  rarely  ;  he  is  sparing  in  instances  of  that  kind,) 
yet,  that  men  are  to  blame  themselves  for;  either,  that 
they  did  propose  to  themselves  unlawful  designs;  or,  that 
they  did  pur.sue  and  prosecute  lawful  ones  unlawfully; 
whence  it  hath  seemed  meet  to  that  wisdom  which  governs 
the  world,  either  to  cross  and  defeat  their  designs,  or  to 
check  and  rebuke  them,  that  they  may  reflect  on  and  un- 
derstand their  own  folly  in  so mishaping in  their  own  course, 
as  they  are  often  wont  to  do  when  they  take  up  wicked 
purposes,  and  form  wicked  designs  which  prove  abortive. 
And  how  should  it  be  otherwise,  if  ihey  take  counsel 
against  the  Lord  and  his  anointed  one,  his  Chri.st  ?  Do  yon 
think  it  strange  that  that  should  be  in  vain  i  "  Wherefore 
do  the  heathen  rage,  and  the  people  imagine  a  vain 
thing  1"  Why  is  it  a  vain  thing  that  they  imagine  and  de- 
vise 1  It  is  counsel  against  the  Lord  and  his  Messiah. 
And  if  there  be  an  inverture  of  the  counsel  and  purposes 
of  men  which  do  lie  cross  to  the  divine  counsel  and  pur- 
pose, and  that  they  clash  with  one  another,  what  wonder 
is  that  1  Nay,  whose  will  is  it  fit  should  rule  and  oversway 
in  such  a  case  1  Is  God  to  quit  the  sovereignly,  and  yield 
up  his  throne  and  sceptre,  and  say  unto  vairi  creatures, 
"  Be  it  according  to  your  mind,  and  according  to  your 
will,"  when  they  will  nothing  but  mischief,  wrong  to  him, 
and  ruin  to  all  that  are  beUer  than  themselves?  And 
sometimes  they  pursue  the  most  lawful  things  unlawfully; 
and  then  it  is  meet  that  God  should  some  way  or  other 
give  a  check  to  them.  As  in  such  an  instance  as  the  apos- 
tle James  mentioneth,  (chap.  iv.  13.)  of  such  as  say,  in  the 
power  of  their  own  self-conceit,  and  self-will,  and  self-con- 
fidence, "We  will  goto  such  and  such  a  city,  and  will 
tarry  there  a  year,  and  we  will  buy  and  sell  and  get  gain ;" 
and  forget  all  this  while  that  they  live  under  the  divine 
dominion  and  government ;  that  they  ought  to  say,  "  If  the 
Lord  will,  we  will  do  so  and  so."  It  is  very  fit,  that  in 
such  cases,  God  should  put  them  in  mind  Ihey  have  a 
Lord  over  them,  and  that  he  should  give  a  check  to  such 
insolencies.  And  if  they  meet  with  rebukes  because  they 
will  not  carry  themselves  like  those  that  like  under  the  do- 
minion and  government  of  a  Ruler  who  is  superior  to  them, 
they  will  not  walk  in  that  light  which  before  hath  been 


U60 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


PiRT  11, 


made  to  shine  in  their  minds  and  consciences,  and  God 
takes  a  severe  method  with  them,  to  make  them  know 
themselves  and  him;  there  is  nothing  uniit  done  in  the 
case.  He  doth  but  what  he  owes  to  himself  to  do,  that  he 
may  do  himself  right,  that  he  may  not  lose  the  honour  and 
acknowledgment  that  are  due  to  him,  as  he  is  Lord  of  all. 
But  now,  upon  such  a  supposition  as  this,  it  is  no  more 
reasonable  to  say,  that  the  understanding,  or  reason,  or 
wisdom,  or  prudence  which  any  man  hath,  is  given  him 
in  vain,  than  it  would  be  to  say,  that  because  such  and 
such  a  man  is  a  very  prudent,  wise  man,  it  is  altogether 
in  vain  that  he  should  have  a  prudent  servant.  And  yet, 
there  is  no  man  so  wise,  but  if  he  have  occasion  for  a 
servant,  he  will  have  an  understanding  man  to  be  his  ser- 
vant, and  not  a  fool;  a  prudent  one,  and  not  one  that  is 
rash  and  foolish,  and  would  do  things  precipitately  and  to 
disadvantage.  But  how  unreasonable  would  it  be  to  say, 
that  because  such  a  wise  master  will  not  let  even  thiswise 
servant  do  his  business  his  own  way,  but  will  check  and 
control  him,  and  exercise  the  authority  of  a  master  over 
him,  therefore,  such  a  man  hath  a  prudent  servant  in  vain  1 
Who  would  be  so  foolish  as  to  say,  the  prudence  of  such 
a  servant  is  to  no  purpose  unless  he  may  be  master,  and 
carry  every  thing  his  own  way,  according  to  his  own  mind 
and  fancy  ■?  Or  suppose  a  man  had  a  watch  that  ordina- 
rily goes  well  as  he  would  have  it,  but  sometimes  he  finds 
it  to  err,  and  then  he  rectifies  il  with  his  finger ;  would 
the  owner  of  this  watch,  taking  upon  him  to  rectify  it 
with  his  finger,  say,  "  To  what  purpose  are  all  the  contri- 
vances of  this  watch,  and  to  what  purpose  are  the  several 
wheeh  and  movements  in  it,  if  a  man  shall  move  it  with 
his  finger  V  There  is  as  little  reason  to  pretend,  that 
prudence  and  wisdom  are  given  to  any  man  in  vain,  be- 
cause God  will  overrule  hitn  and  show  himself  to  be  su- 
ri''"!iL;  in  sundry  such  instances  as  may  occur.  I  say,  there 
1  >  as  little  reason  to  say  and  allege  this,  as  there  would  be 
to  say,  that  all  the  articles  in  a  watch  are  in  vain,  because 
it  Ul■^  V  need  sometimes  to  be  rectified  and  corrected  by  a 
wioc  linger. 


LECTURE  VI.* 

I  sHALi,  only  add  to  all  that  hath  been  said  on  this  head, 
that  the  counsels  of  the  divine  will  do  very  well  admit  of 
the  use  of  human  prudence,  in  subordination  thereto,  and 
it  hath  its  great  significancy  in  such  subordination,  but  in 
opposition  thereunto,  it  can  signify  nothing.  And  nobody 
is  to  think  this  strange,  in  subordination  to  the  counsels 
of  the  divine  will.  Human  prudence  signifies  much,  all 
that  is  covetable  that  it  should  signify.  Many  times  God 
designs  to  bring  about  such  and  such  events  by  the  min- 
istry of  human  prudence,  and  then  the  counsel  of  the  di- 
vine will  is  so  far  from  excluding  it,  that  it  doth  necessarily 
include  it,  and  lake  it  in ;  cannot  but  do  so.  But  most 
plain  it  is,  that  human  prudence  can  signify  nothing  in 
opposition  to  the  divine  will.  And  would  you  have"  it  ? 
would  any  one  wish  it  should?  That  human  prudence 
should  take  place  against  the  divine  will,  is  that  a  thing  to 
be  wi.shed  1  Or  are  we  to  be  fond  of  human  prudence  in 
opposition  to  the  divine  counsel,  as  if  we  thought  the  world 
would  be  better  governed  by  men  than  by  God  1  Thai, 
sure,  is  never  to  be  regretted,  that  there  is  no  wisdom,  no 
counsel,  no  understanding,  against  the  Lord.  Sure,  that 
should  trouble  none  of  us,  but  please  all.  And  to  think, 
hereupon,  thai  human  prudence  must  needs  be  a  useless 
thing,  because  God  dolh  not  put  all  into  the  hands  of  men, 
and  leave  them  to  do  in  the  world  whatsoever  they  please, 
as  so  many  ungoverned  creatures,  (as  was  formerly  hinted,) 
it  might  as  well  be  said.  To  what  purpose  is  it  for  a  man 
to  have  a  prudent  servant,  unless  the  servant's  will  and 
pleasure  may  take  place  in  every  thing  against  his  master's. 

(2.)  But  I  come  in  the  second  place  to  that  other  sup- 
posed ill  consequence,  to  wit,  that  the  assertion  of  such  a 
counsel  of  the  divine  will  must  exclude  the  great  duty  of 
prayer.  And  I  think  it  is  very  material  and  of  great  im- 
portance to  discourse  to  you  somewhat  largely  upon  this 
head ;  because,  I  know  how  common  it  lies  in  the  minds 

*  Preached  April  19th,  1692. 


of  many  men,  as  an  objection  agamst  that  great  duty ;  or 
else,  they  make  use  of  the  objection  of  that  great  duty,  is 
an  objection  against  the  divine  counsel  and  purpose,  and 
the  hand  which  they  are  to  have  in  all  human  affairs. 
Now,  that  this  seeming  diificulty  may  be  cleared,  I.  will 
give  you  sundry  considerations.    As, 

[Lj  That  the  primary  or  more  principal  notion  that  we 
are  to  have  of  prayer,  is  to  conceive  of  it  as  an  act  of  wor- 
ship, that  is,  as  a  homage  due  and  claimed  to  be  paid  to 
the  great  sovereign  Lord  of  all.  That  is  the  principal  and 
prime  notion  that  we  are  to  have  of  prayer ;  that  is,  that 
it  is  such  an  act  of  duty  as  wherein  we  are  to  own  and 
acknowledge  God :  it  is  due  to  him,  as  he  is  God,  to  be 
supplicated,  sought  to ;  that  there  be  a  dependance  upon 
him,  professed  and  avowed  by  his  reasonable  creatures. 
Now  this  being  the  first  and  primary  notion  of  prayer,  an  . 
acknowledging  of  God,  and  avowing  our  dependance  upon 
him,  and  of  his  superiority  over  us,  as  that  adjunct  expres- 
sion of  it,  bowing  the  knee  before  him,  doth  import,  I 
would  fain  know  whether  he  be  the  less  adorable,  tor  that 
he  is  infinitely  wise  f  And  if  he  be  infinitely  wise,  then 
his  wisdom  and  counsel  must  extend  to  all  things.  But 
dolh  his  infinite  wisdom  render  him  a  less  adorable  Ob- 
ject 1  Doth  he  less  deserve  to  be  worshipped,  or  have  his 
due  homage  paid  him  by  his  creatures,  for  that  he  is  infi- 
nitely wisel  The  counsel  of  his  own  will  extending  to 
all  things  doth  import  so  much ;  he  is  wise  without  limit, 
so  as  that  the  exercise  of  his  wisdom  cannot  be  excluded 
or  shut  out  in  any  case.  If  it  could  be  excluded  in  any 
case,  it  were  not  infinite;  but  because  it  is  infinite,  is  it 
therefore  a  less  excellency  for  being  infinite "?  And  so, 
doth  he  less  deserve  to  be  adored  and  honoured,  and  to 
have  homage  paid  unto  him  as  such  1    And, 

[2.]  Whereas,  when  we  do  pray,  we  do  also  express  in- 
clinations and  desiies  of  our  own,  that  we  would  have  this 
or  that  brought  about,  when  we  foreknow  the  event  to  be 
determined  by  the  divine  will :  prayer  is  so  far  from  being 
excluded  by  that,  that  we  pray  with  so  much  the  more 
vigour  and  cheerfulness  and  alacrity  ;  and  our  hearts  and 
souls  are  so  much  the  more  enlarged  and  engaged  and 
drawn  forth  in  prayer,  even  when  we  know  the  things  we 
pray  about  are  determined  by  the  counsel  of  the  divine  will. 
As  in  that  memorable  case  of  Daniel's  foreknowing  by 
books,  by  Jeremiah's  prophecies,  that  the  approaching  pe- 
riod and  end  of  the  seventy  years,  determined  for  the  con- 
tinued captivity  of  his  people;  when  he  understood  this 
book,  and  discerned  the  approach  of  the  time,  he  sets  him- 
self with  so  much  the  more  vigour  to  pray  :  (as  you  see 
Dan.  ix.  I,  2.)  finding  out  that  the  matter  was  near,  and 
towards  a  period,  he  doth  not  therefore  think  prayer  ex- 
cluded, but  sets  himself  to  pray  with  so  much  the  more 
earnestness  and  vigour  hereupon.  As,  indeed,  if  any  do 
consider  the  nature  of  man's  con.stitution,  and  the  frameof 
the  human  soul,  it  is  evident  that  desire  and  hope  do  in- 
fluence one  another.  It  is  a  mighty  damp  to  all  rational 
desire  to  have  no  hope.  And  if  the  thing  be  looked  upon 
as  desirable  in  itself;  so  much  the  more  of  hope,  so  much 
more  of  desire ;  and  by  how  much  the  more  hope  doth 
rise  towards  confidence,  desires  grow  so  much  the  more 
fervent.  As  simple  despair  of  any  thing  which  we  have 
an  inclination  to  desire,  damps  desire;  when  we  see  that 
the  thing  is  altogether  to  be  despaired  of,  reason  itself  dic- 
tates to  us  to  withdraw  our  minds,  and  turn  them  another 
way.  Daniel  understood  the  time  drew  on,  when  this  sad 
calamitous  state  of  his  people  was  to  find  its  period  and  be 
determined;  then  he  sets  himself  with  mighty  vigour  and 
fervour  of  spirit  to  prayer.    And, 

[3.]  When  we  do  not  forekTiow  the  event,  as  not  having 
any  discovery  made  to  us  what  the  counsels  of  the  divine 
will  concerning  it  are,  yet,  even  then,  the  business  of  pray- 
er is  to  refer  ourselves,  with  reference  to  any  such  con- 
cernments, to  the  divine  disposal.  A  thing  most  suitable 
to  him  and  to  us ;  to  him,  as  he  is  the  wise  and  .sovereign 
Lord  of  all;  and  to  us,  as  we  are  depending  creatures, 
subject  to  his  government,  and  are  disposed  of,  in  reference 
to  all  our  concernments,  or  whatsoever  we  have  any  con- 
cern about,  as  he  sees  good.     And  therefore, 

[4.]  In  reference  to  such  things,  wherein  we  are  ignorant 
of  the  event  and  what  God  will  do,  the  propei  design  of 


Lect.  VI. 


THE  DECREES  OP  GOD. 


1151 


prayer  is,  to  endeavour  to  obtain  at  his  hands  a  disposition 
of  spirit  complying  with  his  pleasure,  so  as  there  may  be 
no  contest  between  him  and  us  ;  that  whenever  the  event 
falls  out,  if  it  do  prove  agreeable  to  our  inclinations,  we 
may  rejoice  in  it  with  so  much  the  more  raised  and  sincere 
gratitude ;  if  it  do  not,  that  we  may  submit  to  him,  with- 
out engaging  in  a  contest  with  one  who  giveth  no  account 
of  any  of  his  matters  ;  and  with  whom,  none  can  contend 
and  prosper.  They  must  always  have  the  worst  of  it,  they 
must  be  worsted  in  it  if  they  engage  in  a  contest  with  him. 
Therefore,  the  business  we  must  design  in  such  prayer,  or 
in  prayer  about  such  things,  (the  issue  whereof  we  do  not 
foreknow,)  is  not  to  bring  the  divine  will  to  ours,  but  to 
bring  our  will  to  his.  As  the  matter  is  aptly  enough  illus- 
trated by  some,  suppose  one  comes  down  a  rapid  stream 
in  a  boat,  and  hath  the  opportunity  to  throw  an  anchor 
or  hook  on  the  shore,  there  he  pulls,  as  though  he  would 
draw  the  shore  to  the  boat,  and  yet,  all  that  he  can  be  ra- 
tionally supposed  to  intend,  is  to  draw  the  boat  to  the 
shore.  So  are  we  to  design  in  prayer,  that  plucking  our- 
selves unto  God,  the  drawing  of  our  souls  to  a  compliance 
■with  him,  that  our  wills  maybe  brought  to  unite  with  his; 
not  that  we  can  imagine  to  change  his  will  by  any  thing 
we  can  say,  more  than  in  the  narrative  of  our  prayer  we 
do  suppose  to  ourselves  the  informing  him  of  any  thing 
whereof  we  suppose  him  before  ignorant.  "  He  is  of  one 
mind,  and  who  can  turn  him "?"  Job  xxiii.  13.  And  therefore, 

[5.]  The  availableness  of  prayer,  considered  in  reference 
to  the  counsels  of  the  divine  will,  is  to  be  estimated  by 
the  tenor  of  our  prayers  :  according  as  our  prayer  is  mo- 
delled, so  it  will  be  available  or  unavailable.  This  is  the 
confidence  we  ought  to  have  in  prayer,  "  that  if  we  ask 
any  thing  according  to  his  will,  he  heareth  us,"  1  John  v. 
14.    And  therefore,  further, 

I  [6.]  We  must  make  it  our  great  business,  in  all  our  ad- 
dresses to  him  in  prayer,  and  especially  in  reference  to 
temporal  concernments,  (about  which  we  have  no  express 
signification  of  his  will,  as  we  have  about  spiritual  and 
eternal  ones,)  to  have  our  prayers  so  formed  a.s  that  they 
may  agree  with  the  court  of  heaven,  (as  I  may  speak,) 
whither  they  »re  to  be  addre.ssed.  As  if  any  man  on  earth 
is  to  petition  a  human  judicature,  he  mu.st  endeavour  to 
know  the  style  and  phrase  of  the  court,  and  that  his  pe- 
tition may  be  right  in  point  of  form  ;  and  especially  so  are 
we  concerned  to  do  in  this  case,  when  we  are  to  address 
the  great  God.  There  must  be  a  becomingness  of  God 
observed,  that  we  address  to  him  as  God  is  to  be  addressed 
to,  and  one  that  is  absolutely  supreme,  and  perfectly  wise 
and  good,  who  (according  to  that  observable  saying  which 
I  remember  in  the  great  Jew  Philo,  who  gives  us  this  no- 
tion of  himself)  hath  given  us  that  discovery,  that  we  have 
always  a  ground  of  so  fixed  and  formed  an  apprehension 
of  him  asone  that  can  do  all  things,  and  will  do  that  which 
is  best.  Such  a  conception  of  God,  if  our  prayers  do  but 
carry  with  them  a  conformity  to  that  conception,  that  is, 
that  we  have  this  fixed  confidence  concerning  him,  that  he 
can  do  what  he  will,  aud  that  hewill  alwaysdo  what  is  best, 
we  can  never  think  that  such  prayers  can  ever  be  unavail- 
able. But  this  doth  so  highly  agree  with  this  apprehension, 
that  he  doth  all  that  he  doth  do  according  to  the  counsel 
of  his  own  will,  that  it  not  only  is  not  prejudiced  thereby, 
but  we  are  greatly  confirmed  in  it,  that  if  he  doth  all  things 
according  to  the  counsel  of  his  own  will,  he  will  never  do 
any  thing  that  is  wrong,  he  will  never  do  any  thins  that 
we  ought  to  have  so  much  as  a  wish  that  it  be  otherwise 
than  as  he  will  do  it ;  for  as  he  can  do  whatsoever  he  will, 
so  he  will  always  do  whatsoever  is  best.     And, 

[7.]  Therefore  we  ought  to  form  our  addresses  and  pe- 
tions  to  God,  according  as  his  word  hath  given  us  direc- 
tion. As  there  are  rules,  some  way  or  other  to  be  known 
in  any  prince's  court,  or  in  any  court  of  judicature,  how 
they  are  to  be  addressed  to  :  some  way  or  other,  it  is  to  be 
understood.  And  we  may  understand  by  his  plain  word, 
how  he  is  to  be  addressed  to.  As  to  all  those  things  that 
are  of  principal  concernment  and  necessity  to  us,  we  find 
directions  in  his  word  to  pray  for  such  things,  with  pro- 
mises they  shall  be  granted  upon  serious  and  sincere  prayer. 
We  know  his  will  so  far  about  our  principal  concernments, 
as  that  they  who  repent  shall  be  forgiven,  they  who  ask  his 
Spirit  shall  have  it,  to  them  that  improve  what  they  have, 


he  will  give  more,  that  if  we  set  ourselves  to  workout  our 
own  salvation  with  fear  and  trembling,  he  will  work  in  us 
to  will  and  to  do  of  his  own  good  pleasure.  About  these, 
our  greatest  concernments,  we  are  at  a  certainty.  He  hath 
told  us  in  his  most  plain  and  express  word,  what  he  will 
always  do  in  such  cases.  But  we  are  always  left  uncer- 
tain about  such  things  as  are  less  considerable,  and  about 
things  too,  that  are  of  a  mutable  goodness,  that  is,  that  are 
sometimes  good  and  sometimes  evil.  The  things  of  the 
mind  are  invariably  good,  always  good ;  what  is  the  good- 
ness of  the  mind  is  always  so.  That  the  mind  be  knowing, 
intelligent ;  that  it  be  holy,  pure,  subject  unto  God  ;  these 
are  things  always  good,  invariably  good.  But  it  cannot  be 
said  so  concerning  the  bona  corporh,  the  good  things  of  the 
body,  or  the  bonafurtuna,  the  good  things  of  fortune,  that 
they  are  always  goods,  for  their  goodness  is  lo  be  measured 
according  to  their  suitableness  and  conformity  or  subser- 
viency to  some  greater  good.  For  we  are  to  consider  that 
as  we  have  bodies  so  we  have  minds  loo;  and  that  which 
would  be  good  for  my  body,  if  hurtful  to  my  mind,  it 
loseth  the  nature  of  goodness ;  and  therefore,  is  that  good- 
ness mutable,  according  as  circumstances  will  render  such 
and  such  things  more  and  more  subservient  to  a  higher 
good,  to  a  nobler  kind  of  good  that  we  are  more  to  be  con- 
cerned about.  And  therefore,  for  those  things  which  are 
of  a  mutable  goodness,  they  cannot  be  the  matter  of  an  ab- 
solute promise,  that  shall  be  concluding  and  determinative 
concerning  them  universally,  and  at  all  times  ;  because  at 
some  times  that  which  would  be  a  good,  it  may  at  another 
time  degenerate  into  evil,  by  the  variation  of  circum- 
stances. But  an  evil  cannot  be  the  matter  of  a  promise  ; 
it  would  be  the  matter  of  a  threatening  at  such  a  time 
when  it  ceaseth  to  be  good.  If  it  should  stand  in  the 
promise  under  the  notion  of  a  good,  but  by  this  and  that 
circumstance  loseth  its  aptitude  and  suitableness  to  the  end 
wherein  this  goodness  lies,  then  doth  that  good  turn  into 
an  evil,  and  so  cannot  be  the  matter  of  a  promise.  You 
cannot  say,  you  promise  any  one  that  which  is  evil,  or 
which  would  be  a  hurt  to  him ;  therefore  the  promises  of 
God,  in  reference  to  things  of  this  nature,  are  always  suit- 
able to  the  nature  of  the  things.  We  have  as  express 
promises  concerning  temporal  good  things  as  the  nature  of 
the  things  will  bear,  or  our  circumstances  admit,  and  there- 
fore, God  hath  done  more  suitably  to  himself  and  us,  in 
reference  to  such  things,  in  telling  us  "all  things  shall 
work  together  for  good  to  them  that  love  God  and  that  are 
the  called  according  to  his  purpose,"  Rom.  viii.  '28.  In- 
deed, a  person  that  is  a  sincere  lover  of  God,  cannot  but 
be  the  better  by  whatsoever  event  occurs  to  him  in  external 
respects  ;  for  that  love  is  an  active  principle  in  him,  that 
co-operates  to  the  making  good  of  the  promise.  It  thinks 
no  evil,  it  makes  a  man  construe  well  all  the  divine  dispen- 
sations, it  forms  his  spirit  to  a  compliance  with  the  divine 
pleasure,  aud  so,  good  will  come  out  of  it  to  such  a  one,  to 
a  so  qualified  subject,  whatsoever  the  event  be.  And  there- 
fore, all  the  business  of  prayer  that  it  may  be  significant 
and  available,  is  to  have  it  formed  and  modelled  according 
to  the  lenor  of  the  divine  will  as  God  hath  expressed 
that  will  to  us  in  his  word,  and  to  pray  for  things  agree- 
ably to  the  discovery  we  have  thereof:  that  is,  with  a  pe- 
remptory confidence,  in  reference  to  those  things  that  are 
expressly  promised  ;  and  with  submission,  in  reference  to 
all  other  things  :  satisfying  ourselves  with  this,  that  he  who 
is  the  most  perfectly  absolute,  supreme  God,  nothing  of 
evil  can  proceed  from  him,  but  as  an  ill  afl^ected  subject 
turns  things  into  evil  to  itself  And  so  the  Gospel  becomes 
"  the  savour  of  death  unto  death,"  to  an  ill  disposed  mind  ; 
not  from  what  it  hath  in  iLself,  or  as  it  proceeds  from  God, 
but  only  from  the  disafl^ected  slate  and  condition  of  the 
subject.    And  tlien  again, 

(8.)  We  are  to  consider  this,  that  the  interests  of  men 
in  this  world  in  reference  to  their  temporal  concernments, 
do  so  generally  interfere  and  cross  with  one  another  and 
oppose  one  another,  that  it  is  impossible  all  prayers  should 
be  granted.  For  there  are  many  times  prayers  against 
prayers.  One  man  or  this  sort  of  men  prays  for  this  event, 
and  another  sort,  for  the  quite  contrary  event.  Therefore, 
it  is  most  absolutely  necessary  that  the  divine  counsel 
should  moderate,  and  have  its  agency,  not  only  in  bringing 
about  events,  but  even  in   forming  the  spirits  of  men. 


1132 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  II. 


When  interests  do  so  clash,  and  desires  and  prayers  so  con- 
tradict one  another,  (as  they  many  times  do,)  with  what 
conlHsion  would  it  (ill  the  world,  if  every  irregular  desire 
should  be  granted !  And  indeed,  if  the  wills  of  men  were 
to  regulate  the  will  of  God,  and  their  prayers  were  to  pre- 
scribe, it  would  make  fearful  work  in  the  world :  if  we 
had  such  a  kind  of  faluum  numen,  a  silly  deily,  to  be  the 
object  of  our  addresses  and  prayers,  that  were  to  use  no 
counsel,  no  wisdom  in  judging  what  is  fit  to  be  done,  and 
what  is  not,  but  every  human  desire  should  engage  the  di- 
vine power,  and  employ  the  divine  hand,  with  what  rum 
and  desolation  would  men's  prayers  fill  the  world!  And 
so  this  world  would  be  made  a  desolate  wilderness,  at  that 
rate,  if  the  prayers  of  men,  without  the  interposition  of  the 
counsel  of  the  divine  will,  were  to  prescribe  finally  what 
were  to  be  done  for  them.    And  therefore,  again, 

(9.)  It  ought  to  be  considered,  that  wherever  there  is  any 
such  thing  as  right  prayer,  there  is  a  divine  Agent  to  be 
employed,  in  reference  to  the  whole  business  of  prayer. 
As  we  have  an  Ad  vocate  and  Intercessor  without  us  at  the 
right  hand  of  God  above,  so,  all  that  do  belong  to  God 
have  an  Advocate  and  Intercessor  within  them.  AH  the 
children  of  God,  becau.se  they  are  such,  because  they  are 
sons,  God  sends  the  Spirit  of  his  Son  into  their  hearts  to 
teach  them  to  cry,  Abba,  Father;  as  Gal.  iv.  6.  compared 
with  Rom.  viii.  15.  And  it  is  therefore  called  the  Spirit 
of  adoption,  because  it  belongs  to  the  adopted  ones,  to 
those  that  are  taken  into  that  state  and  condition  of  .sons: 
because  they  are  sons,  the  Spirit  is  given.  It  is  an  intoler- 
able injury,  and  absurdity,  that  among  us  who  are  called 
Christians,  with  whom  it  is  an  article  of  our  creed,  that 
we  believe  in  the  Holy  Ghost,  we  should  so  little  consider 
what  hand  and  part  he  is  to  have  in  this  matter.  It  is  an 
idle  vanity  to  think,  that  he  is  to  dictate  words  to  us,  and 
iliat  there  ought  not  to  be  prayer,  but  what  the  Spirit 
ought  to  indite  the  very  words  of  No,  that  is  not  the  bu- 
siness of  his  office  ;  but  to  possess  the  soul  with  such  a  liv- 
ing, internal  sense  to  which  words  will  correspond  ;  that 
soul  that  is  filled  with  such  a  sense,  will  not  want  suitable 
words,  (at  least  between  God  and  itself,)  in  which  to  utter 
that  sense  to  him.  And  so  is  the  work  of  the  Holy  Ghost, 
in  this  matter,  expressed  in  that  Rom.  viii.  27.  That  when 
we  know  not  what  to  pray  for  of  ourselves,  that  Spirit 
makes  intercession  in  us  according  to  the  will  of  God;  (.so 
we  read  it  and  do  interpose  in  the  translation  more  than 
is  in  the  text ;)  it  makes  intercession  according  to  God,  {so 
it  is  in  the  original,)  not  barely  according  to  his  will,  but 
in  subserviency  to  his  interest;  and  to  his  great  one,  which 
(it  is  true)  his  will  must  always  respect  too,  a.s  we  cannot 
doubt.  And  therefore,  if  he  is  to  be  applied  unto,  and  re- 
lied upon,  that  great  Agent  of  God:  and  we  are  to  refer 
it  to  him  (as  it  were)  to  mind  our  petitions,  that  they  may 
be  right  m  form,  this  is  the  great  business  of  that  Spirit ; 
he  is  thus  far  (as  it  were)  the  Master  of  requests,  and  we 
are  to  resign  ourselves  to  him,  to  put  our  spirits  under  his 
formation,  under  the  dominion  of  the  Divine  Spirit.  "  I 
do  not  know  whether  my  mind  may  agree  with  the  Divine 
Mind,  yea  or  no,  but  O !  do  thou  make  it  agree,  and  con- 
form it  thereunto."     And  lastly, 

(10.)  We  have,  upon  the  whole,  this  to  consider,  that 
all  prayers  once  so  rectified  and  put  into  the  right  form 
and  tenor,  they  do  ever  obtain  their  principal  answer. 
According  to  the  great  platform  and  model  of  prayer  that 
is  given  us,  we  pray  with  principal  reference  to  the  divine 
honour,  if  we  pray  aright,  that  the  name  of  God  may  be 
hallowed  ;  we  pray  that  the  governing  power  of  his  king- 
dom may  obtain  and  take  place  all  the  world  over ;  we 
pray  that  his  will  may  be  done  on  earth,  as  it  is  done  in 
heaven.  We  have  particular  inclinations  and  desires  of 
our  own  ;  these  we  are  never  to  express  but  with  this 
reserve,  "Lord,  if  these  desires  of  mine  agree  with  thy 
will ;  if  they  agree  not  with  that,  I  renounce  them,  I  dis- 
claim them."  So  every  good  man  is  then  answered,  if  he 
be  denied:  if  he  he  denied  in  one  respect,  he  is  answered 
and  his  petition  granted  in  higher  and  more  principal  re- 
spects; for  the  principal  thing  he  aims  at  is,  that  God  may 
be  glorified,  "  Hallowed  be  thy  name;"  and  that  in  order 
and  subserviency  thereunto  the  governing  power  of  his 
kingdom  may  take  place,  and  that  his  will  may  be  done. 
"  Preaclied  May  mill,  1692. 


These  are  the  great  and  principal  petitions ;  and  all  things 
else  are  to  be  petitioned  for  but  as  they  subserve  these. 

And  therefore,  now  to  sum  up  all.  Prayer,  it  may  be 
from  two  sorts  of  persons,  either  from  a  devoted  or  from 
an  apostate  creature.  Prayer,  proceeding  from  a  devoted 
soul,  can  never  fail  of  its  principal  answer:  for  every  such 
prayer  is  influenced  by  supreme  love  to  God ;  his  interests 
comprehend  all  our  true  interests:  so  that  all  doth  but 
come  to  this,  whether  I  love  God  more  than  myself,  then 
that  love  will  always  dictate  such  prayers  as  can  never  miss 
of  their  answer.  That  is,  if  I  pray  as  a  devoted  creature, 
and  to  be  a  devoted  creature  is  to  pray,  is  to  love  God 
more  than  myself  But  if  I  pray  as  an  apostate  creature, 
that  is,  as  one  that  is  gone  ofl~  from  God,  and  keeps  off 
from  God,  and  hath  a  separate  interest  from  God,  and  will 
not  come  to  him  and  return  to  him  again  ;  then  my  pray- 
ers always  run  after  this  tenor,  "  Lord,  I  pray  that  my 
will  may  be  done,  that  my  interest  may  take  place  and  be 
served,  whatsoever  becomes  of  all  or  any  concernments 
besides."  But  what !  would  we  have  the  counsels  of  the 
divine  will  to  give  place  to  such  in.solent  requests  as  these  1 
that  were,  in  efiect,  to  pray,  "  Lord,  do  thou  descend  and 
come  down  from  th;^  throne,  and  resign  it  to  me,  and  let 
me  set  up  formy.sell ;  I  would  be  a  god  to  myself,  and  I 
desire  to  make  no  other  use  of  divine  power,  (finding  my 
own  impotency  in  many  things,)  but  only  to  serve  my  own 
purposes  and  ends." 

Therefore,  there  is  all  imaginable  encouragement  to  sin- 
cere prayer,  from  this  doctrine,  that  God  doth  all  things 
according  to  the  counsel  of  his  own  will.  And,  this,  sure- 
ly, we  are  greatly  concerned  to  consider  in  such  a  juncture 
of  time  as  we  are  now  cast  upon  ;  nothing  can  be  more 
opportune.  We  have  a  dubious  prospect  before  us ;  we 
know  not  how  things  may  issue.  Now  to  pray  with  hearts 
po.<ses.sed  with  the  sense  that  God  doth  all  things  after  the 
counsel  of  his  own  will,  is  the  best  preparation  for  prayer, 
in  reference  to  the  present  concernments  of  this  season, 
that  can  be  thought.  That  is,  it  is  such  a  dispo.sition  of 
spirit  that  will,  in  this  duty  of  prayer,  be  both  most  ho- 
nourable to  God,  and  most  comfortable  to  ourselves. 

Most  honourable  to  God  ;  nothing  could  reflect  on  him 
more  than  to  pray  with  a  contrary  notion  concerning  him ; 
that  is,  that  he  doth  not  do  things  after  the  counsel  of  his 
own  will,  but  as  poor  foolish  creatures  here  in  this  world, 
shall  prescribe  and  dictate  to  him;  they  make  him  do  any 
thing,  draw  him  to  this  or  that  by  the  importunity  of  their 
requests  and  desires.  You  cannot  give  a  notion  of  God 
more  injurious  to  him  or  more  repugnant  to  his  very  na- 
ture. For  then  we  must  suppose  him  a  Being  of  mere 
power,  absolute,  almighty  power,  which  any  fool  may  com- 
mand when  he  pleaseth.  What  a  strange  sort  of  Deity  do 
we  worship!  particularly  if  we  pray  with  such  a  notion  of 
God  as  this.  But  nothing  can  be  more  comfortable  to 
ourselves,  than  to  supplicate  him,  according  to  this  true 
notion  of  him,  that  he  doth  all  things  after  the  counsel  of 
his  own  will.  With  what  quiet  minds  may  we  pray;  and 
acquiesce  in  all  the  i.ssues  of  things  !  Thingslieinthe  best 
hands  they  can  lie.  We  have  this  to  satisfy  our  hearts  in ; 
and  though  we  pray  as  men,  we  are  to  expect  he  should 
answer  as  God.  We  can  pray  but  with  the  wisdom  and 
foresightof  poor  fallible  creatures;  but  then  we  are  to  ex- 
pect him  to  answer  according  to  the  wisdom  of  an  all- 
comprehending  Deity.  And  as  this  is  most  highly  ho- 
nourable to  him;  ,so  it  will  be  most  highly  satisfying  and 
comfortable  to  ourselves,  and  upon  the  best  terms  from 
which  a  reasonable  mind  can  receive  any  satisfaction. 


LECTURE  VII.* 

It  only  remains  to  make  some  Use  of  all  that  hatn 
hitherto  been  spoken.  And  so  comprehensive  a  truth  as 
this,  you  will  apprehend  to  be  of  very  large  and  copious 
usefulness.  I  shall  contract  as  much  as  the  matter  admits. 
It  serves, 

1.  To  show  us,  how  we  are  to  form  our  notion  of  Gtod. 


Lect.  VII. 


THE  DECREES  OP  GOD. 


1153 


And  if  any  have  a  mistaken  one,  how  they  may  rectify  and 
reform  it.  It  lets  us  see  we  are  to  conceive  of  God  to  be  a 
Being  of  infinite  wisdom,  for  according  to  our  notion  of 
counsel,  it  is  the  immediate  product  of  wisdom.  Only, 
when  we  apply  it  to  God  we  must  do  it  so  as  to  sever  all 
that  it  imports  of  imperfection,  and  to  include  all  that  it 
imports  of  highest  perfection.  We  find  it  needful  with  us, 
to  consult  and  advise  with  our  friends  sometimes;  how- 
ever, with  ourselves,  and  our  more  deliberate  thoughts ;  but 
no  such  thing  can  be  said  of  God,  with  whom  all  things 
lie  open,  in  one  infinite,  eternal,  and  all-comprehending 
view  at  once.  That  is  not  the  meaning  of  counsel  with 
him,  as  it  is  with  us,  as  though  being  uncertain  and  doubt- 
ful, we  did  need  to  be  counselled  and  advised  ;  but  that  of 
perfection,  which  we  mean  by  counsel  and  most  perfect 
judgment  of  things,  that  we  are  to  ascribe  to  him  ;  and  so, 
a,s  that  is  the  result  of  wisdom,  it  is  with  him  in  the  high- 
est perfection  without  consideration,  so,  that  we  can  have 
no  notion  of  wisdom,  that  doth  not  imply  counsel ;  nor  of 
divine  counsel,  that  doth  not  imply  the  most  perfect,  most 
e.xact,  and  most  accurate  wisdom.  We  see  he  doth  all 
things  according  to  the  counsel  of  his  will,  so  as  never  to 
err  in  any  thing;  never  to  make  one  wrong  step.  For  how 
often  is  he  celebrated  by  expressions,  that  do  import  so 
much,  God  who  is  wise.  What  glorious  ascriptions  are 
there  to  him  as  such.  "  To  God  only  wise,  be  honour  and 
glory,"  Rom.  xvi.  '27.  And  so  that  of  1  Tim.  i.  17.  You 
have  the  same  kind  of  doxology  even  in  the  same  terms. 
And  so  in  the  epistle  of  Jude,  the  concluding  words  of  that 
epistle ;  "  To  God  only  wise,  be  honour,  and  glory,  and 
dominion,  for  ever  and  ever."  This  appropriate  term,  only, 
only  wise,  speaks  that  there  is  no  wisdom  that  is  not  from 
him,  nor  in  him;  that  he  is  primary  wisdom,  the  original 
seat  of  wisdom.  If  any  man  lack  wisdom,  let  him  a.sk  it 
of  God,  who  giveth  to  all  liberally.  He  can  do  so,  he  hath 
it  in  all  its  fulness,  in  its  most  absolute  plenitude,  in  him- 
self, James  i.  5.  And  therefore  is  he  .said  to  be  the  Father 
of  lights,  from  whom  cometh  every  good  and  perfect  gift, 
every  congenerous  gift ;  we  must  understand  it  agreeable 
to  so  exuberant  a  Fountain :  and  hereby,  we  are  to  rectify 
our  thoughts  of  God,  if  we  have  taken  up  wrongones  ;  for 
we  must  conceive  of  the  several  attributes  of  the  Divine 
Being,  agreeably  to  this,  as  they  are  complicated  with  this 
mast  perfect  wisdom,  as  that  is  most,  especially  conjunct 
therewith.  If  any  should  think  of  God's  power,  as  only 
an  act  of  boisterous  omnipotency,  working  at  random, 
not  guided  by  wisdom  and  counsel ;  if  thev  should  con- 
ceive of  his  will,  as  if  it  were  a  stiff,  inflexible  resolved- 
ness  of  doing  things  without  judgment  or  wisdom;  if  they 
should  conceive  of  his  wrath,  as  an  all-consuming  flame, 
burning  up  all  before  it,  without  distinction,  without  di.s- 
criraination ;  if  any  should  think  of  his  love  as  a  fond  in- 
clination to  this  or  that  person,  or  thing,  without  being  di- 
rected by  wisdom  or  counsel ;  all  this  is  infinitely  to  wrong 
God  ;  it  is  indeed  to  create  to  ourselves  a  God  like  our- 
selves. But  this  is  infinitely  injurious,  to  represent  him 
by  ourselves,  as  a  being  of  mere  power,  and  of  mere  will, 
without  considering  that  he  is  a  Being  of  infinite  wisdom, 
and  so  doth  all  things  according  to  the  counsel  of  his  own 
will.     And  again, 

2.  We  are  further  to  learn,  how  we  are  to  conceive  of 
God's  works  ;  for  every  thing  works  as  it  is  :  and  as  he  is 
a  Being  of  wisdom,  we  are  to  reckon,  that  there  must  be 
characters  of  wisdom  and  counsel  upon  all  that  he  doth. 
There  is,  eminently  so,  upon  the  works  of  his  creation.  He 
hath  established  the  world  by  his  wisdom,  and  .stretched 
out  the  heavens  by  his  discretion,  Jer.  x.  12.  Wisdom  is 
the  parent  of  order,  wheresoever  there  is  any  thing  of  order 
that  surely  must  be  attributed  to  wisdom  as  the  directive 
cause  of  it;  it  must  be  found,  if  not  in  second  causes,  yet 
in  the  First.  The  stable  ordinances  of  day  and  night,  the 
certain  returns  of  summer  and  winter,  the  regular  motions 
of  sun,  moon,  and  stars,  and  the  like  ;  in  all  these  we  are 
to  behold  the  wisdom  of  God,  who  hath  settled  things  by 
so  accurate  counsel,  according  whereunto  he  doth  all  that 
he  doth.  And  so  we  arc  to  conceive  concerning  the  works 
of  his  providence  too,  that  there  are  counsel  and  wisdom 
which  conduct  them  all,  which  regulate  human  affairs 
■wherein  men  have  themselves  but  a  subordinate  agency, 
under  the  supreme  and  sovereign  Ruler  of  all.  We  are  to 


reckon  nothing  falls  out  casually,  nothing  undetermined, 
either  to  be  wrought  or  eflfected  by  him,  or  at  least  to  be 
permitted,  for  greater  and  more  preponderating  reasons, 
against  the  restraints  that  might  have  been  laid  upon  the 
second  causes,  by  which  they  are  wrought.     And  again, 

3.  We  are  further  to  learn  hence,  the  extensivenessand 
universality  of  (Jod's  powerful  and  governing  influence. 
He  worketh  all  things,  he  hath  an  agency  about  all  that  is 
done.  It  is  true,  the  words  are  capable  of  being  thus  un- 
derstood. He  worketh  whatsoever  he  worketh  according 
to  the  counsel  of  his  own  will.  But  there  cannot  a  hand  be 
lift  up,  nor  a  foot  stir,  not  a  power  or  faculty  of  any  crea- 
ture be  exerted,  but  he  hath  a  working  agency  one  way  or 
other  in  reference  thereto ;  not  so  much  as  a  sparrow  falls 
to  the  ground,  but  it  is  within  the  compass  of  that  agency 
of  his,  which  doth  all  things  after  the  counsel  of  his  own 
will.  Not  so  much  as  a  hair  drops  from  any  head  without 
him ;  all  things,  as  they  refer  to  him,  are  done  with  num- 
ber, weight,  and  measure ;  and  so,  wisdom  and  counsel 
have  a  universal  exercise,  in  reference  to  all  things  that 
are  done  under  the  sun,  even  the  meaner  concernments  of 
men  in  this  world.  If  you  go  to  the  business  of  agriculture 
or  husbandry  in  the  general;  the  several  methods  of  hus- 
bandmen in  ploughing,  sowing,  threshing,  and  the  like, 
are  all  said  to  be  from  the  Lord,  who  is  wonderful  in  coun- 
sel, and  excellent  in  working,  Isaiah  xxviii.  29.  And 
therefore,  we  are  hereupon  to  acknowledge,  and  own  with 
adoration,  the  universal  extensiveness  of  his  governing 
influence ;  as  was  formerly  noted  in  the  opening  of  lue 
words,  in  working  all  things;  that  is  the  expression,  an 
energy  that  is  most  intrinsic,  intimate,  inward  to  every  in- 
ferior agent,  still  exerting  and  putting  forth  itself,  in  what- 
soever is  wrought  or  done  under  the  sun.  And  he  is  even 
more  intimate  to  us  (as  paganish  light  itself  doth  more  an- 
ciently observe)  than  we  are  to  ourselves.  That  phrase 
is  fetched  from  more  refined  paganism,  into  the  schools  of 
Christians,  that  he  is  more  inward  to  us  than  we  are  to 
ourselves,  so  as  that  there  is  a  divine  energy  working  and 
stirring  in  every  created  agent  whatsoever.     And, 

4.  We  may  next  learn  hence,  the  reasonableness  and 
congruity  of  all  his  public  constitutions  and  laws,  which 
he  hath  made  for  the  government  of  his  reasonable  crea- 
tures. Legislation  is  agreat  act  of  sovereignty,  indeed  the 
prime  and  most  principal.  If  God  do  all  things  according 
to  the  counsel  of  his  own  will,  it  is  according  to  the  coun- 
sel of  his  will  that  he  hath  made  laws  for  ihase  who  are 
capable  of  government  by  law,  as  only  the  reasonable  crea- 
ture is.  Laws  are  frequently  spoken  of  under  the  name  of 
counsels.  Your  human  laws  are  commonly  called  consiite, 
as  among  the  Romans,  those  that  went  under  the  name  of 
senatus  consulta;  such  things  as  were  advised  upon,  and, 
as  it  were,  weighed  in  balances.  Are  they  fit,  or  are  they 
not  1  Will  this  be  a  useful  constitution,  yea  or  no  1  And 
so  is  the  frame  of  divine  laws  spoken  of,  under  the  name  of 
the  counsel  of  God.  The  Pharisees  and  lawyers  rejected 
the  counsel  of  God  against  themselves,  Luke  vii.  30.  It 
is  spoken  in  opposition  to  Christ  and  his  teachings.  Those 
that  were  doctors  of  the  law  among  the  Jews,  they  reject- 
ed the  counsel  of  God  against  themselves.  Indeed,  the 
whole  revelation  of  God's  mind,  about  the  salvation  of 
men.  it  bears  that  name,  which  included  the  preceptive  as 
a  very  noble  part  of  it.  I  have  not  shunned,  saith  the 
apostle,  to  declare  unto  you  the  whole  counsel  of  God, 
Acts  XX.  27.  In  all  this, 'therefore,  we  ought  to  acknow- 
ledge and  adore  a  divine  wisdom,  and  especially  in  that 
which  is  the  standing  constitution,  for  the  governing  of 
men,  in  reference  to  their  salvation  and  final  blessedness, 
since  the  apostacy,  and  you  find  God  most  highly  celebra- 
ted and  magnified,  upon  that  account,  in  that  Rom.  xvi 
latter  end  :  the  apostle  there  speaking  of  the  Gospel  con- 
stitution, under  the  name  of  a  mystery,  concludes  all  thus, 
"  Now  to  him  that  is  of  power  to  establish  you,  according 
to  ray  Gospel,  and  the  preaching  of  Jesus  Christ,"  (ver. 
25.)  according  to  the  revelation  of  the  mystery,  which 
was  kept  secret  since  the  world  began,  but  now  is  made 
manifest,  and  by  the  Scriptures  of  the  prophets,  according 
to  the  commandment  of  the  everlasting  God,  made  k-nown 
to  all  nations,  for  the  obedience  of  faith,  "  to  God  only 
wise,  be  glory,  through  Jesus  Christ  for  ever."  His  wis- 
dom is  conspicuous  in  this  established  constitution  of  his. 


1154 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


which  is  to  last  through  all  the  ages  of  time,  and  which  is 
the  constitution  of  that  kingdom,  which  is  never  to  be 
shaken.  That  is  called  the  kingdom  not  to  be  taken  down, 
Heb.  xii.  latter  end.  The  compages  whereof  are  so  firm 
and  strong,  as  to  suit  a  designed  perpetuity.  Whereupon, 
they  that  live  under  the  Gospel,  are  warned  concerning 
their  deportment  under  it.  Now  that  we  have  received  a 
"kingdom,  that  cannot  be  shaken,  let  us  have  grace  to 
serve  God  acceptably,  with  reverence  and  godly  fear."  He 
will  not  now  be  dallied  with  by  men,  whom  he  hath  put 
under  the  dispensations  of  the  Gospel ;  as  that  epistle  to 
the  Hebrews  begins.  There  were  some  temporary  consti- 
tutions wherein  God  did  deal  with  men,  and  speak  to 
them  in  various  and  variable  methods.  But  now,  he  hath 
spoken  to  us  by  his  Son :  and  this  is  such  a  state  of  things 
as  shall  last  as  long  as  the  world  lasts,  and  those  that  do 
not  comport  with  this  method  or  law  of  grace,  in  order  to 
being  saved,  shall  never  be  saved  !  Therefore,  let  us  seek 
grace  to  serve  him  acceptably.  The  last  clTorts  of  divine 
wisdom  are  seen  in  this  constitution. 

5.  It  thereupon,  therefore,  further,  let  us  see  the  impu- 
dence of  sinners,  who  confront  their  own  imaginations, 
and  their  own  lusts,  to  the  wisdom  and  counsel  of  the  di- 
vine constitutions ;  for  that  is  indeed  the  case,  and  the  very 
state  of  the  controversy  between  God  and  a  guilty  creature 
that  hath  been  in  an  apostacy  from  him,  and  doth  yet  re- 
fuse to  return.     This  is  the  very  sum  of  the  controversy 
between  God  and  them.  Who  is  wiser,  who  is  best  capable 
of  prescribing  and  giving  lawsl  for  wisdom  is  the  most 
conspicuous  thing  (as  was  said)  in  legislation.    Authority 
is  supposed,  it  is  true ;  but  if  there  be  never  so  unquestion- 
able authority,  if  there  be  not  wisdom  to  use  it,  it  would  be 
strange  work  that  one  destitute  of  wisdom  would  make  of 
governing  authority;  strange  laws,  strange  edicts  there 
would  be,  where  there  was  uncontrollable  power  without 
wisdom.  But  (as  was  told  you)  when  laws  are  to  be  made, 
here  is  the  great  exercise  of  governing  wisdom,  such  as 
doth  befit  the  state  of  a  ruler,  to  consider  how  the  exigency 
of  the  case  maybe  answered,  what  laws  will  be  more  suit- 
able for  such  and  such,  or  for  a  people  in  such  circum- 
stances.   Now,  when  the  counsels  of  heaven  are  opened 
(as  it  were)  into  a  result,  in  such  a  constitution  ;  here  is 
the  law  of  that  kinedom  that  is  erected  and  set  up  for  them 
that  are  to  be  saved.  And  here  comes  an  insolent  creature 
and  contends  against  the  Lawgiver,  and  disputes  the  mat- 
ter with  him  that  gave  him  breath  ;  what  impudency  is 
here !    That  law  of  grace,  it  saith,  wheresoever  it  is  pro- 
mulgated, to  them  that  come  under  this  government  of 
grace,  or  will  be  the  disciples  of  grace,  grace  doth  teach 
them  that  live  under  it,  "  to  deny  ungodliness  and  worldly 
lusts,  and  to  live  soberly,  godly,   and  righteous  in  the 
world."    But  here  is  an  impure,  obstinate  sinner,  to  whom 
notices  are  given  of  the  good  and  acceptable  will  of  God 
to  this  purpose,  that  the  Gospel  that  is  preached  to  him, 
the  law  of  Ihe  Redeemer's  kingdom,  it  saith  at  the  very 
first,  Repent,  now  the  kingdom  is  come  among  you,  re- 
pent, turn.  The  divine  wisdom  saith  to  the  sinner,  "  Turn, 
turn  or  die,  turn  or  thou  art  lost."  But  he  saith,  It  is  wiser 
to  go  on,  to  persist  in  my  own  course  ;  it  is  a  wiser  thing  to 
live  a  stranger  from  God  still,  and  as  without  God  in  the 
world.     Divine  wisdom  saith  to  men,  "  God  hath  a  mind 
and  design  to  save  you,  deny  you  all  ungodliness  and 
worldly  lusts,  and  subject  yourselves  to  God."  "  No,  it  is 
wiser  (saith  the  sinner)  to  live  an  ungodly  life  still ;  it  is 
a  wiser  thing  to  lay  the  reins  on  my  own  lusts,  and  do 
whatsoever  is  good  in  my  own  eyes  ;  it  is  wiser  to  please 
my  own  flesh  than  the  God  that  made  me  ;  it  is  wiser  to 
indulge  .sensual  inclination  and  follow  the  imagination  of 
my  own  heart."    For  men,  I  say,  to  confront  their  own 
imaginations  and  lusts  to  the  divine  counsel,  it  speaks  the 
height  of  impudency  in  sinners,  that  they  do  not  turn,  that 
they  will  not  be  brought  back  to  God.    And, 

6.  It  further  lets  us  see  how  sad  and  forlorn  the  case  of 
unreconciled  and  impenitent  sinners  is.  God  hath  done 
all  things  according  to  the  counsel  of  his  own  will,  there- 
fore, the  constitution  that  he  hath  made  and  settled,  is  un- 
capable  of  change.  There  is  an  immutability  stamped 
upon  the  divine  counsel,  and  what  is  likely,  then,  to  be- 
come of  such  men  as  run  counter  to  all  the  wisdom  and 
counsel  that  is  conspicuous  in  the  divine  constitutions'? 


Part  II. 


Because  of  their  perfection  they  cannot  be  changed,  and 
because  of  the  sinner's  wickedness,  he  will  not.  God  can- 
not change,  and  men  will  not.  What  is  then  like  to  be- 
come of  things  between  him  and  them  1    But, 

7.  We  may  further  learn  hence,  how  hopeful  and  com- 
fortable their  state  is,  whose  minds  and  hearts  are  brought 
to  a  liking  of  the  methods  of  God,  for  the  saving  of  sin- 
ners, to  a  compliance  and  agreement  with  them.  O !  happy 
man !  The  unerring  and  therefore  unalterable  counsels  of 
heaven,  have  determined  well  concerning  thee,  and  con- 
cerning thy  state.  You  see  in  this  same  chapter  where  the 
text  lies,  that  the  Gospel  constitution  carries  (as  it  were) 
this  inscription  upon  it,  "  To  the  praise  of  the  glory  of  his 
grace."  Look  upon  the  whole  frame  of  divine  constitu- 
tions, that  refer  to  the  saving  of  sinners,  and  you  may  see 
(as  it  were)  in  golden  letters  wriuen  upon  this  noble  fa- 
bric, "  To  the  praise  of  the  glory  of  his  grace."  Thus  the 
Gospel  constitutions  stand  (as  it  were)  dedicated,  '"To 
the  praise  and  glory  of  divine  grace,  wherein  he  halh  made 
us  accepted  in  the  beloved."  And  observe  then  what  lol- 
lows  in  the  next  verse,  "  In  whom  we  have  redemption, 
through  his  blood,  even  the  forgiveness  of  sins,  according 
to  the  riches  of  his  grace,  wherein  he  hath  abounded  to- 
wards us  in  all  wisdom  and  prudence."  This  is  the  mys- 
tery of  God  ;  he  hath  made  known  to  us  the  mystery  of 
his  will;  it  is  a  most  mysterious  thing  that  ever  he  should 
have  such  a  will  towards  me,  But  he  doth  all  things  ac- 
cording to  the  counsel  of  his  own  will ;  and  thereupon, 
there  is  an  immutability  and  unchangeableness  upon  the 
determination  of  it,  as  you  see  in  that  Heb.  vi.  17.  Where- 
in, God  willing  more  abundantly  to  show  unto  the  heirs 
of  promise  the  immutability  of  his  counsel,  he  hath  con- 
firmed it  by  his  oath,  added  to  his  word  ;  that  by  two  im- 
mutable things  in  which  it  was  impossible  for  God  to  lie, 
the  heirs  of  promise  might  receive  that  strong,  that  steady, 
that  unshaken  consolation.  It  is  to  be  attributed  to  want 
and  deficiency  of  wisdom  and  foresight,  that  the  constitu- 
tions and  determinations  of  men  need  so  often  to  be  alter- 
ed. Such  and  such  an  inconvenience  was  not  loreseen  ; 
such  a  law  was  made,  and  it  may  be,  a  little  trial  and  ex- 
perience show  it  to  be  very  inconvenient,  and  so,  it  is  fain 
to  be  reversed,  repealed,  or  needs  some  explanatory  addi- 
tions, or  the  like.  It  is  reckoned  a  piece  of  meanness,  and 
disparagement,  to  be  put  to  alter  edicts;  and  because  the 
Medes  and  Persians  were  a  proud  and  haughty  nation, 
therefore  where  their  laws  and  statutes  irreversible,  never 
to  be  changed;  so  that  they  did  assume  to  themselves  in- 
fallibility, and  beyond  what  could  agree  to  the  condition 
and  capacity  of  creatures,  of  men,  in  an  imperfect  stale. 
But  the  divine  counsel  being  all  upon  foresight,  all  the 
determinations  thereof  being  made  and  settled  upon  one 
comprehensive  view,  here  is  no  place  for  the  supposition 
of  a  change.  And  therefore  is  this  most  highly  consolatory 
to  all  that  feel  their  hearts  comply  with  Ihe  Go.spel  terms, 
with  the  evangelical  consiitutions  ;  "  I  find  my  heart  is 
wrought  to  a  closure  with  that,  and  I  am  never  to  fear  a 
change."  It  is  the  effect  of  his  coun.sel,  his  immutable 
counsel  which  he  hath  shown,  that  such  as  we  might  have 
strong  consolation,  who  fall  in  with  and  comply  with  his 
terms.  ,  .        „  .    . 

8  It  further  serves  to  let  us  see  the  vanity  of  their  con- 
fidence, who  have  any  separate  interest,  and  drive  any 
opposite  design  from,  and  to,  this  of  the  great  God  him- 
self His  counsels  must  stand,  and  the  thoughts  of  his 
heart  to  all  generations ;  whereas  the  counsels  of  the  fro- 
ward  are  turned  headlong:  as  the  expression  is.  Job  v. 
13.  How  unequal  is  the  contest,  when  there  comes  to  be 
a  competition  between  the  design  of  a  mortal  man,  though 
never  .so  insolent,  and  that  of  the  immortal  God  I  Some 
of  themselves  have  thought  it  insolent  for  creatures  so  to 
assume.  Rahshakeh  thought  it  were  an  imaginary  thing, 
and  very  wrongly  charged  upon  Hezekiah,  yet  seems  to 
look  upon  it  as"  a  great  piece  of  pride,  "  Thou  sayest  I 
have  counsel  and  strength  for  war,"  thinking  it  to  be 
an  unbecoming  thing:  yet,  though  he  only  speaks  of  the 
counsel  and  might  of  Hezekiah  as  opposed  to  his  own,  or 
that  of  his  master  Sennacherib;  but  he  never  thought  how- 
insolent  it  was  to  oppose  that,  his  counsel  to  that  of  hea- 
ven. "I  have  counsel  and  strength  for  war,"  but  how 
soon  are  all  those  counsels  and  strength  blown  upon, 


Lect.  VIII. 


THE  DECREES  OP  GOD. 


blasted,  and  brought  to  nothing  when  God  hath  any  work 
of  his  to  do  whereunto  that  counsel  and  might  are  on- 
posed.    And  to  conclude,  I  add, 

9.  That  since  God  doth  all  things  according  to  the  coun- 
sel ol  his  own  will,  the  times  and  seasons  for  doing  any 
great  work  that  he  intends,  are  always  chosen  by  him  with 
most  accurate  wisdom.   They  are  most  fitly  chasen :  there- 
lore,  whereas  we  are  apt  to  blame  the  divine  methods  be- 
cause he  doth  not  lake  our  time  and  our  way,  how  unrea- 
sonable is  It,  smce  it  is  plain,  that  all  the  things  he  hath  to 
ao  are  afhxed  to  particular  seasons,  which  Ue  under  divine 
determmations !    "  Unto  every  thing  there  is  a  season  and 
a  time,  to  every  purpose  under  the  sun,"  Eccles.  iii.  1    And 
11  you  will  look  a  little  further  in  that  book,  you  will  see 
there,  that  as  there  is  a  time  for  every  purpose,  every  event 
so  there  is  also  judgment  for  everytime  ;  there  isjudgment' 
which  IS  the  elfect  of  counsel,  or  that  whereunto  counsel 
results.    For  every  thing  there  is  a  time  and  judgment 
And  so  thereupon,  there  comes  to  be  a  critical  nick  of  time 
into  which  such  and  such  things  must  fall,  and  into  no 
other.     And  therefore,  it  is  said,  that  "  the  misery  of  man 
IS  great  upon  the  earth,"  Eccles.  viii.  6.    Because  there  is 
time  and  judgment  to  every  purpose,  therefore,  that  is  be- 
cause time  and  judgment  are  not  considered,  are  not' un- 
derstood by  men,  therefore,  their  misery  is  great.    And  so 
they  are  taken,  many  times,  in  an  evil  time,  without  fore- 
sight;  they  do  not  know  the  time;  not  because  they  are 
Ignorant  of  the  time,  hut  because  they  are  unready  un 
prepared,  for  what  is  to  be  done  and  suffered  in  stic'h  or 
such  a  juncture  of  time.    And  so  you  see  their  case  is  re- 
presented still,  upon  that  account,  miserable.  But  the  wise 
ttiey  do  consider  time  and  judgment:  Happy  men  i  there- 
lore    happy  men  !   as  those  two  verses  fall  in  together 
Eccles.  viii.  5,  6.     This  ought  to  be  considered,  Md  it 
mates  a  man  a  happy  man  that  considers  it.     Therefore 
how  quiet  and  calm  may  all  men's  minds  be;  and  the 
minds  of  the  wise  will  be,  that  do  equally  consider  things 
We  hnd  things  were  determined  most  punctualh-,  relatin<' 
to  the  great  concernments  of  that  people  God  had  in  the 
world  heretofore,  when  they  were  yet  an  unconformed 
people.     Four  hundred  and  thirty  years  must  pass    just 
so  many  from  the  time  of  his  capitulating  with  their  head 
Abraham,  striking  a  covenant  with  him".     And  so  much 
time  'here  must  be,  because  the  sins  of  the  Amorites  were 
not  yet  lull,  and  Canaan  could  not  be  ready  for  the  recep- 
tion of  them,  and  there  did  four  hundred  and  thirty  years 
pass  upon  this  account.    When  they  were  in  captivity  in 
Babylon,  seventy  years  was  determined  for  that     When 
the^ woman  is  m  the  wilderness,  there  is  a  set  time-  forty 
and  two  months,  or  twelve  hundred  and  sixty  days     And 
we  are  not  to  think  that  the  determinations  of  divine  wis- 
dom and  counsel  are  less  certain  because  they  are  less 
known  to  us^^and  we  only  see  by  the  event  what  was  de- 
^rmined.     Twenty  years  have  elapsed  since  the  haughty 
t  rench  tyrant  hath  been  the  terror  and  scourge  of  Europe 
end  especially  of  reformed  Christendom;  fo?  it  ls  so  long 
O.n  the  year  lfa/-2)that  he  first  attempted  on  our  neigh- 
bors and  brethren  of  Holland.     Many  might  have  been 
apt  to  think,  why  hath  not  God   animadverted  on  him 
sooner  put  upon  him  an  earlier  rebuke?    Why  was  it  not 
the  last  year-!    Why  was  not  his  fleet  scattered  and  his 
army  broken  then,  as  they  have  been,  in  several  parts,  this 
yeai  1    Or  why  was  it  not  the  year  before  that  i    Whv  it 

connS?  ;lf \  '""  ^°'  ,"'  '°  '=°°''"<*  ^""i  ^'^P"'e  ^"h  the 
hT  f  f  ^'"''""''  '""I  """  ^""^ '°  '^^"  i'  ">  'he  determina- 
lon  of  divme  counsel,  to  choose  the  fittest  time  to  be-in 
to  ariiaadvert  on  so  insolent  an  enemy,  and  the  ant'est 

J^'aUhe  °:  ^T  '°,1^'  '^'■^  ^1"°^  "'^'  he'^is  a  mor'at'and 
IhT,  ,U  «'ho>n  he  trusts  have  a  mortality  upon  them  ; 
ha  th.?r  T  ''?k''  '°  defeatments,  to  disappointments 
be  brok  ntr^h  ''  V  '"S"'  °'  ^™°'  "'  ^"«h  as  canno 
tabte  a  ^h,r.  ,.'  '""■.  ^'  """  '"^''^^  ^^  ^^^l^-  =i°d  mu- 
table a  thing  as  the  wind  to  serve  h  s  purpose  against  so 
haughty  a  one.  We  are  to  consider  that  thesl  &  faM 
out  accordmg  to  the  counsel  of  the  divme  will  hefs  no 
to  give  us  a  reason  why  no  such  thing  was,  so  many  years 

before  now        ''"    '  °"^'"  *  ^'"^^  "P°''  '''"'•  1°°? 

"  Prescbed  June  3rd,  I69a. 


1155 

Hitherto,  we  have  by  way  of  use,  from  the  doctrine  of 
itiis  text,  let  you  see  so  many  inferences,  and  recommended 
so  many  trutAs  from  it,  which,  according  to  the  aptitude 
hat  It  hath  m  It,  may  help  to  rectify  and  regulate  our 
tnoughts,  apprehensions,  and  notions  in  many  things 


LECTURE  VIII.* 

The  further  use  which  remams,  is  to  direct  our  practice  ■ 

snL'hi  ""^^  '■"'P^'^"'  '^  ^^"^  '"^  "  ^  ^''^^t  aptitude,  and 
suitableness  too.     In  order  to  this,  it  is  requisite 

1.  That  we  take  up  the  several  sorts  of  the  considera- 
tions which  may  be  had  of  the  counsels  of  the  divine  will 
Ana  then, 

2  That  we  reflect  upon  our  own  distemper,  and  the 
laultmess  of  our  spirits  and  practice,  in  reference  hereunto 
And  accommodately,  then,  to  consider  both  of  the  counsels 
of  the  divine  will,  and  of  our  own  miscarriages,  and  so 
recommend  to  you  sundry  heads  of  instruction  in  refer- 
ence to  our  future  practice.     We  are, 

1.  Variously  to  consider  the  counsels  of  the  divine  will 
1  hey  may  be  either  considered  indefinitely  ;  or  else  thev 
may  be  considered  with  .some  distinction,  according  to  the 
various  referencesthey  may  bear  towards  us,  and  our  con- 
cernmenLs  and  affairs,  whether  they  may  be  eternal  or 
temporal;  and  these,  whether  they  be  private  or  iiublic 

And  again,  whether  they  be  known  to  us,  or  uiik-nown  • 
so  variously  may  the  counsels  of  the  divine  will  be  con- 
Mn  f  ;i,  '^  "'?'  ?[■''''  precepts,  which  are  the  result 
too  of  the  counsel  of  his  will.  They  expressly  declare 
what  It  IS  the  counsel  of  his  will  we' should  do,  though 
therein  also,  we  are  to  expect  his  co-operation;  he  work- 
"l?.3°d  in- working  also  therein,  according  to  the  counsel 
01  his  will.  And  many  times  the  counsels  of  his  will  are 
kno^m  to  us  only  by  the  event.  We  never  know  what 
God  would  do,  in  this  or  that  instance,  till  the  event  shows 
I  ,u  ?  f  "^  ^l""^  '"^^  """"^  'hings,  because  the  event 
hath  not  shown  the  counsels  of  the' divine  will  in  many 
things,  they  are  yet  altogether  unknown  to  us 

2.  Now,  according  to  these  various  considerations  of  the 
counsels  of  the  divine  will,  we  shall  find  ourselves,  many 
ways,  to  be  faulty  in  reference  thereunto 

As  in  reference  to  the  counsels  of  God  indefinitely  con- 
sidered, that  either  we  ourselves  do  not  firmly  enou-h 
believe  the  great  doctrine  of  this  text,  that  he  really  do"h 
all  things  according  to  the  cotmsel  of  his  own  will  •  or  that 
we  deeply  enough  consider  it  not,  and  cairy  not  an  habit- 
ual sense  in  our  souls  correspondent  thereunto:  that  we 
have  not  high  and  great  thoughts  as  we  ought  hereupon  • 
that  we  are  so  prone  to  dispute  matters  with  him -that 
there  is  no  more  of  dutiful  compliance  with  the  counsels  of 
his  will,  even  then,  when  they  are  known  :  that  many  are 
so  apt  to  cherish  in  themselves  a  perpetual  dread  about 
heir  eternal  concernments,  which  lie  most  certainly  under 
the  disposition  of  his  own  eternal  will :  that  thev  are  so 
distrustful  of^  so  wise  and  mighty  an  Agent,  that 'doth  all 
thmgs  accordmg  to  the  counsel  of  his  own  will :  that  there 
IS  no  more  of  quietude,  tranquillity,  and  rest  of  spirit  in 
him,  so  considered,  as  one  that  doth  what  he  pleaselh  and 
always  according  to  wise  counsel.  ' 

Now  according  to  these  various  considerations  which 
we  ought  to  have,  both  of  God  and  ourselves,  of  his  coun- 
sels, and  of  our  own  miscarriages  and  distempers,  are  these 
instruchms  to  be,  which  I  am  now  to  recommend  to  you 

(1.)  I  pray,  Let  us  charge  this  upon  ourselves,  more 
thoroughly  to  establish  the  belief  of  this  truth  in  our  own 
souls,  that  God  m  very  deed,  doth  work  all  things  after 
the  counsel  of  his  own  will.  Let  not  our  rainsli" waver 
and  hover,  m  reference  hereunto,  as  if  this  were  a  doubt- 
ful matter,  as  if  possibly  it  might  be  otherwise,  as  if  either 
he  were  Ignorant  or  o.scitant,  and  unconcerned  about  the 
affairs  of  his  creature,  as  if  any  thing  might  possibly 
lal  lout  without  his  advertency.  For  we  should  consider 
7^Z  nTr  7^\  T^™.'".  =''  ^  certainty  about  the  exist- 
ence of  God,  about  which  If  we  be  not  at  a  certainty  we 


1156 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  II. 


can  be  certain  of  nothing ;  if  (I  say)  we  be  at  a  certainty 
concerning  this,  and  we  may  be  as  sure  of  it  as  that  we 
are,  and  that  this  world  is,  and  that  there  is  any  such  thing 
as  wisdom,  and  power,  and  goodness  any  where  to  be  ob- 
served and  taken  notice  of  in  the  world ;  we,  and  this 
world,  and  whatsoever  there  is  of  excellency  and  perfec- 
tion in  it,  must  all  have  some  original ;  they  are  not  nothing, 
and  therefore  could  not  come  out  of  nothing.  If  we  be  (I 
say  again)  at  a  certainty  about  this,  that  is,  in  short,  that 
there  is  a  God,  we  may  be  at  equal  certainty  about  this, 
that  he  worketh  all  things  after  the  counsel  of  his  own  will. 
For  I  beseech  you,  reflect  and  consider  how  well  would  it 
agree  with  your  own  minds,and  with  the  natural  notions  and 
conceptions  that  are  placed  and  fixed  there,  to  conceive  of 
an  Ignorant  God,  or  of  an  impotent  God,  or  of  an  oscitant, 
neglectful  God.  Do  but  consider,  how  well  any  such  con- 
ception or  apprehension  can  agree  with  the  natural  notices 
you  have  in  your  minds  already,  and  may  take  notice  of, 
if  you  reflect.  And  thereupon,  let  disputes  be  at  an  end 
with  you,  and  fix  and  establish  the  belief  of  it  in  your  own 
souls,  that  in  very  deed  he  worketh  all  things  according  to 
the  counsel  of  his  own  will.    And, 

(■2.)  That  hereupon  (this  being  once  thoroughly  believ- 
ed) it  may  be  more  deeply  considered :  and  that  we  would 
labour  to  carry  an  habitual  sense  of  it  about  us,  from  day 
to  day,  through  this  world.  For  to  any  one  that  considers, 
these  things  are  very  distinguishable  j  dead  notions,  and 
living  sense,  even  in  reference  to  the  same  truth.  I  have 
such  a  truth  in  my  mind,  but  how  have  I  it  ■?  If  I  have  it 
as  a  dead  notion,  then  it  is  all  one  to  me  as  if  I  had  it  not. 
Let  it  not,  therefore,  satisfy  us  to  have  so  mighty,  import- 
ant a  truth  as  this  lie  in  our  minds  as  a  dead  notion  ;  but 
let  us  labour  to  have  it  there  as  living  sense,  that  we 
may  resort  to  upon  all  occasions,  and  draw  forth  into  pre- 
sent use  as  the  matter  shall,  from  time  to  time,  require. 
And, 

(3.)  Labour  to  live  adoring  lives  towards  the  glorious 
God,  so  considered,  as  one  that  worketh  all  things  after 
the  counsel  of  his  own  will.  How  should  we,  hereupon, 
be  composed  of  adoration  towards  the  blessed  God,  so  as 
that  wherever  any  actual  present  instance  occurs  and  ap- 
pears to  us,  wherein  that  agency  of  his  shows  itself,  we  be 
always  in  a  disposition  to  bow  our  heads  and  worship ! 
Here  is  a  manifest  effort  of  Deity,  eis  the  power  and  wis- 
dom of  God,  that  doth  all  things  after  the  counsel  of  his 
own  will.  We  should  especially  labour  to  maintain  an 
adoring  frame  and  disposition  of  spirit,  with  reference  to 
these  two  great  excellencies  of  the  Divine  Being  which 
appear  and  shine  forth  in  view,  in  this  truth  held  forth  to 
us,  in  this  text :  "  who  worketh  all  things  after  the  counsel 
of  his  own  will:"  that  is,  almighty  power  and  infinite  wis- 
dom. Two  things,  than  which  nothing  can  be  supposed  to 
make  an  object  more  adorable,  to  make  any  thing  a  fitter 
object  of  adoration.  Almightiness— he  worketh  all  things. 
Is  not  he  almighty  that  can  do  all  things  1  And  infinite 
wisdom — for  he  doth  all  things  after  the  counsel  of  his 
own  will.  So  that  wheresoever  there  is  an  exertion  of  his 
power,  there  is  an  exertion  of  his  wisdom  too,  guiding  that 
eflicacious  exertion  of  his  will,  that  he  doth  not  act  in  any 
thing  by  a  boisterous  and  extravagant  exertion  of  power, 
without  judgment,  or  without  wisdom,  or  without  counsel : 
that  all  things  that  are  done,  are  done  by  him,  one  way  or 
other  he  hath  an  agency  in  every  thing ;  and  that  nothing 
is  done  by  him  but  by  the  direction  of  that  wisdom  that 
can  mistake  in  nothing:  all  things  consulted,  and  done 
after  the  counsels  of  his  own  will.  A  man  of  great  miglit, 
and  of  great  celebrated  wi.sdom  too,  how  venerable  a  per- 
son is  he  in  the  account  of  all  1  But  to  have  these  two 
things  in  conjunction,  to  wit,  almighty  power,  with  infi- 
nite, unlimited  wisdom,  sets  a  very  adorable  Object  before 
our  eyes.  And  it  is  a  reproach  to  us,  if  we,  thereupon,  do 
not  carry  an  adoring  frame  of  spirit,  every  day,  about  this 
world  with  us. 

(4.)  Another  instruction,  hereupon,  will  be,  that  we 
never  contend  against  him.  What !  against  him  that 
■worketh  all  things  after  the  counsel  of  his  own  willl  Is 
he  a  fit  Object  for  our  contention'!  Will  we  undertake  to 
dispute  matters  with  him  1  Think  with  yourselves,  both 
how  foolish  and  how  wicked  that  must  be.  He  that  can 
do  all  things,  whatsoever  he  will,  it  must  be  a  very  foolish 


thing  to  contend  with  him.  What  shall  we  get  by  it  1  He 
that  contends  with  God,  can  he  hope  to  be  a  gainer  1  He 
that  strives  with  his  Maker,  wo  to  him:  all  that  we  can 
gain  by  it  is  but  to  infer  a  wo  upon  ourselves,  Isa.  xlv.  9. 
Therefore,  it  is  a  very  foolish  thing  to  enter  into  a  con- 
test which  we  are  to  despair  beforehand  of  ever  getting 
any  thing  by.  And  then,  how  wicked  a  thing  is  it !  For 
certainly,  the  sovereignty  must  belong  to  him  who  work- 
eth all  things,  and  that  after  the  counsel  of  his  own  will. 
It  must,  upon  all  accounts,  belong  to  him.  He  will  cer- 
tainly carry  the  matter,  and  have  the  sovereignty.  He 
worketh  all  things :  almighty  and  resistless  power  is  lodged 
in  him ;  and  he  ought  to  have  the  sovereignty.  For  to 
whom  should  it  so  fitly  appertain,  as  to  him  that  doth  all 
things  according  to  counsel,  never  any  thing  rashly,  no- 
thing unfit  in  itself,  nothing  unseasonable,  whensoever  it  is 
done  1  Therefore,  (as  the  expression  is  there,)  he  that 
contends  with  God,  let  him  answer  it;  let  him  try  if  he 
can  ;  for  to  be  sure  he  never  can,  he  never  will  be  able  to 
answer  it,  to  enter  into  a  contest  with  God,  who  is  One 
that  so  wisely,  and  according  to  so  stable  and  so  steady 
counsel  and  judgment,  doth  all  things.    Again, 

(5.)  Labour  dutifully  to  comport  with  him  as  he  is  such 
a  One  that  "  worketh  all  things  after  the  counsel  of  his 
own  will,"  and  according  to  such  considerations,  (as  hath 
been  hinted  to  you,)  as  we  may  severally  have  of  these 
counsels  of  the  will  of  God.  There  are  counsels  of  his 
will  that  are  made  known  and  .signified  by  his  express 
precepts.  As  was  told  you,  the  last  time,  legislation, 
makingof  laws,  is  one  of  the  prime  acts  of  wisdom,  where- 
in above  all  things  that  excellency  is  to  he  conspicuous  and 
show  forth  itself.  Now  we  shall  dutifully  comport  with 
the  counsels  of  his  will,  made  known  by  his  precepts  and 
laws,  when  we  do  obey  them.  That  when  once  we  find 
that  charge  laid  upon  us  to  do  so  and  so,  by  express  divine 
precept,  we  immediately  labour  to  get  our  spirits  formed 
to  an  obedient  compliance,  saying  within  ourselves,  "  I 
have  nothing  to  do,  in  reference  to  such  and  such  a  thing, 
but  to  obey."  "  Mortify  such  a  lust,"  saith  the  command  : 
"  Lord,  I  yield,  and  will  endeavour  to  obey."  "  Love  rae 
with  all  the  heart  and  soul  and  mind  and  strength :" 
"  Lord,  I  will  to  my  uttermost."  It  is  a  law  founded  in 
counsel :  there  could  never  have  been  a  wiser  law,  nor  a 
more  merciful  one,  from  a  good  God,  towards  an  indigent, 
depending  creature,  than  that  I  should  place  my  love,  my 
desire,  my  delight  on  himself  If,  considering  me  as  a 
wandering  creature,  I  find  his  word  saith  to  me,  "  Repent ;" 
a  wise  counsel  is  spoken  to  me  according  to  the  coun.sel  of 
his  will.  I  will  persist  in  sin  no  longer  ;  I  will  turn  that  I 
may  live.  If  he  have  made  known  his  counsels  concern- 
ing such  and  such  things  that  he  will  do,  that  he  will  pu; 
an  end  to  this  world,  that  the  wickedness  of  the  wicked 
shall  come  to  an  end;  that  his  Son  shall  appear  in  the  eni 
of  time,  and  shall  be  the  final  Judge  ;  it  is  then  dutiful  :o 
comply  with  such  counsels  of  the  divine  will,  to  be  alwa7S 
in  an  expecting  posture ;  to  say,  "  O  let  the  wickedness 
of  the  wicked  come  to  an  end,  according  as  thou  hast  de- 
termined ;  we  approve  of  the  counsel  of  the  divine  w;ll, 
and  will  patiently  wait  till  it  come.  And  as  for  thai  ap- 
pearance and  coming  of  our  Lord,  we  will  wait  and  long 
for  it;  looking  for  it  as  the  reviving,  heart-gladdening  hope 
of  our  souls."  Whereinsoever  the  divine  will  is  made 
known  to  us,  or  which  way  soever  the  counsels  of  it  are 
known,  let  them  be  dutifully  comported  with.  Such  things 
are  only  known  to  us  by  the  event,  let  us  dutifullr  own 
and  acknowledge  them.  I  know  it  was  the  divme  will, 
according  to  counsel,  that  such  and  such  things  should  be 
either  effected  by  himself,  or  permitted  to  be  efi'ected  by 
those  in  whom  he  saw  such  a  disposition,  or  from  whom 
he  did  not  withhold  power  to  effect  it.     Again, 

(6.)  Take  heed  of  slavish  dread,  in  reference  to  your 
own  eternal  concernments.  Most  certain  it  is,  that  there 
are  coimsels  of  the  divine  will  conversant  about  the  eter- 
nal concernments  of  every  one  of  us  ;  but  take  we  heed  of 
slavish  dread  in  reference  hereto.  There  is  no  cause  for 
it.  It  is  an  ungospel-like  spirit  to  live  in  a  slavish  dread, 
even  about  our  eternal  concernments,  under  a  Gospel  of 
grace  which  deals  with  us  principally  about  them,  and 
whose  special,  particular,  and  great  design,  is  to  advise  and 
direct  us,  even  touching  them. 


Lect.  VIII. 


THE  DECREES  OF  GOD. 


1157 


But  it  may  be  here  said,  How  is  it  possible  for  one  in 
an  uncertainly  not  to  be  in  a  dread  about  his  everlasting 
concernments,  about  those  concernmenls  of  his,  which 
however  they  lie,  will  never  alter,  will  always  be  the  samel 
One  that  finds  himself  to  have  been,  hitherto,  under  the 
power  of  some  reigning  lust  or  other,  have  not  I  reason  to 
be  in  a  continual  dread,  what  shall  become  of  me  for  ever  1 

That  was  a  thing  we  find  represented  as  not  suitable  to 
the  state  of  a  very  Cain.  Suppose  thy  stale  to  be  as  bad, 
suppose  thyself  a  very  Cain  for  wickedness,  you  see  how 
God  bespeaks  him,  when  there  was  some  present  token 
that  he  was  not  so  acceptable  as  Abel  was.  Cain  might 
perceive  it,  hereupon  his  countenance  falls,  and  God  rea- 
sons the  mailer  with  him  :  "  Why  is  thy  countenance  fall- 
en ^  If  thou  dost  well,  shalt  thou  not  be  accepted  1  If  thou 
persist  still  to  do  evil,  it  is  true,  sin,  that  is,  vengeance, 
the  consequent  of  sin,  lies  at  the  door.  But  if  thou  dost 
well,  shalt  not  thou  be  accepted  V  So  he  bespeaks  even  a 
Cain  ;  so  you  inust  understand  him  to  bespeak  you.  In 
the  worsl,lhat  you  can  suppose  of  your  case,  this  is  the 
counsel  of  the  divine  will  even  concerning  thee.  Here- 
upon, then,  God  ought  to  be  the  Object  of  thy  reverence; 
not  the  Object  of  thy  dread.  Thou  oughtest  to  reverence 
him,  not  to  dread  him,  as  one  that  doth  all  things  after  ihe 
coun.sel  of  his  own  will.  But  you  will  say  again,  "  Where 
lies  ihe  difference  1" 

The  difference  is  great,  and  most  manifest,  between  re- 
verence and  dread.  Reverence  carries  love  in  it ;  dread 
carries  haired.  And  am  1  now  to  disptile  the  mailer  wilh 
you,  whether  any  man  ought  to  hale  God  1  Ought  you  lo 
hale  him,  think  you  1  Ought  he  to  be  the  object  of  your 
hale  1  No,  place  all  your  reverence  upon  him,  which 
certainly  carries  love  in  it.  For  reverence  halh  goodness 
for  its  object ;  the  most  excellent  good  is  the  object  of  my 
reverence.  By  how  much  the  more  there  is  of  goodness 
in  any  one,  by  so  much  the  more  is  he  the  object  of  my 
reverence.  But  it  is  evil,  destructive,  pernicious  evil,  that 
is  the  object  of  my  hate,  and  consequently  of  my  dread. 
But  you  are  no  more  to  think  that  God  can  he  the  Object 
of  a  man's  dread,  than  you  can  think  that  a  fit  notion,  or 
a  self-consistent  notion,  an  evil  God.  Can  there  be  any 
such  thing  as  an  evil  Gisd  1  There  can  be  no  such  thing 
as  ihe  affection  of  dread  (involving  essenlially  hatred  in  it) 
duly  placed  upon  God,  unless  you  would  suppose  an  evil 
God,  which  is  a  contradiction  even  in  the  very  notion. 
Therefore,  turn  all  your  hate  (let  the  case  be  the  worst  that 
can  be  supposed)  upon  yourself,  and  all  your  love  upon 
God.  Think  of  him  with  reverence  that  carries  love  in  it. 
And  think  of  yourselves  wuli  that  dread  (as  you  nre  yet 
wicked  creatures)  which  carries  hale  in  it.  And  this  is 
a  true  Gospel  frame,  to  hate  oneself,  loathe  oneself,  fall 
out  wilh  oneself,  judge  oneself,  condemn  oneself;  but  all 
the  while  to  reverence  God ;  let  him  be  ever  amiable  in 
your  eyes. 

Aye,  biu  you  will  say,  "  How  can  this  be  but  matter  of 
dread  lo  me,  when  I  find  myself  a  wicked  creature,  and 
whom,  therefore,  the  wrath  of  God  must  pursue  1  for  his 
wralh  is  revealed  from  heaven  against  the  ungodliness  and 
unrighteousness  of  men  ;  and  I  find  mvself  such  a  one,  a 
wicked  creature,  an  ungodly,  an  unrighteous  creature." 

Do  but  consider  here,  the  objection  carries  its  own  an- 
swer in  it.  "  The  wrath  of  God  is  revealed  from  heaven." 
Against  what  1  Against  ungodliness,  against  unrighteous- 
ness :  and  you  are  such  a  one.  But  what,  is  it  necessary 
always  to  continue  such  l.  The  wrath  of  God  can  never 
be  directed  against  any  creature  but  as  he  is  wicked.  But 
then  his  word  saiih,  '"  Let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts  ;  and  let  him  return 
unto  Ihe  Lord,  and  he  will  have  mercy  upon  him,  and  lo 
oar  God,  for  he  will  abundantly  pardon,"  Isaiah  Iv.  7. 

Bui  you  may  perhaps  say,  "  I  am  a  wicked  creature,  and 
this  is  the  thing  I  dread,  that  I  shall  be  always  so;  I  can- 
not alter  the  state  of  my  own  case,  I  cannot  mend  myself; 
this  is  thai  therefore  which  makes  me  stand  in  dread." 

Why,  to  that  I  shall  shortly  say,  either  you  desire  lo  be 
other  than  you  are,  or  you  do  not ;  eiiher  you  desire,  of  a 
■wicked  creature,  to  be  made  holy,  goiUy,  and  righteous,  or 
you  do  not  desire  this.  If  you  do  desire  it,  and  you  say, 
this  is  the  object  of  your  dread,  that  you  shall  never  be 
other  than  a  wicked  creature,  because  you  cannot  mend 
77 


your.self ;  why  dread,  (as  I  told  you,)  carries  hatred  in  the 
nature  of  it,  and  haired  of  wickedness.  If  you  dread  this 
conlinuance  in  wickedness,  you  hale  it.  Bu'i  I  v.ould  fain 
know,  if  It  be  pos.sible  to  desire  and  hale  lie  same  thing. 
Do  you  desire  and  choose  to  be  always  wicked,  and  yet 
hate  and  dread  lo  be  so  1  These  are  inconsistent;  what 
you  say  now,  overthrows  itself.  It  is  im.possible  lor  you 
10  desire  to  be  always  whai  you  are,  if  you  really  dread, 
that  is,  hate,  that  stale  of  wickedness  wherein  you  are.  If 
that  be  the  maUer  of  your  dread,  (as  il  ought  to  be.)  then 
you  do  hate  to  bewhal  you  are,  and  you  desire  lo  he  what 
you  are  not.  Then  pursue  this  apprehension  further,  a 
liille,  "  I  am  a  wicked  creamre,  and  1  desire  to  be  other- 
wise than  I  am,  I  dread  myself,  I  hale  myself  as  I  am 
such  ;  then  I  do  desire  to  he  such  as  God  would  have  me 
lo  be,  that  is,  a  holy  creature,  and  one  conformed  lo  his 
holy  nature  and  will ;"  and  if  ihjs  be  ihe  poslure  of  vour 
soul  in  reference  to  yourself,  and  your  own  stale  God- 
ward,  you  very  well  know  what  he  hath  declared  of  his 
readiness  to  accept  such.  When  we  confess  our  sins,  with 
self-loathing,  self-indignalion,  self-judging,  "  He  is  failbful 
and  just  lo  forgive  us  our  sins ;  and  the  blood  of  Jesus 
Chri.sl  his  Son  cleanseih  us  from  all  sin."  And  when  we 
judge  ourselves,  we  shall  not  be  judged.  He  never  con- 
demns that  man  that  condemns  himself,  not  notionally,  but 
inwardly,  with  a  concomilant  haired  and  loathing,  wliich 
is  somewhat  else  than  ihe  notion  of  the  stale  and  frame 
wherein  you  find  yourself  But  now,  if  y(.u  suppose  ihat 
God  will  have  no  mercy  upon  such  a  one,  lhat  is  lo  make 
a  supposition  to  yourself  of  somewhat  m  the  noiion  of  God 
that  is  repugnant  lo  the  known  notions  of  him  ;  lhat  is,  as 
he  is  the  God  of  all  grace,  as  he  is  love  itself,  ard  as  he 
halh  told  us  ihis  lo  be  his  name,  "  The  Lord,  the  Lord  God, 
gracious  and  merciful,  forgiving  iniquity,  tran.sgression, 
and  sin."  But  if  you  have  such  notions"  of  him,  lhat  he 
will  abandon  and  throw  away  a  self-loalhing  and  self- 
judging  creature,  and  one  that  desires  noihingin  all  this 
world  so  much  as  lo  please  him,  ihis  is  lo  create  to  yourself 
a  formidable  idol,  inslead  of  the  true  and  living  God  : 
ihere  is  no  such  God  as  you  imagine  to  yourselves.  As  an 
idol  is  nothing  in  the  world,  so  is  ihi.s' nothing  hut  your 
own  idol,  which  is  a  nullity.  There  is  no  such  God';  but 
you  create  to  yourselves  such  a  formidable  idol,  and  then 
hate  him.  You  call  that  God,  which  is  but  of  your  own 
making,  )'our  own  creaiure.  But  take  God  as  he  is  in 
himself,  and  as  he  halh  revealed  and  reporled  himself  to 
be,  the  God  of  all  grace,  whose  name  this  is,  (and  his 
name  doth  express  his  nature.)  the  name  lhat  he  halh  made 
himself  known  by,  "  The  Lord,  ihe  Lord  God,  gracious  :" 
lake  this  true  noiion  of  God,  and  set  ii  bt'ce  yo^r  ■  yes, 
and  consider,  "though  I  be  an  object  of  hzrte,  sure  I  have 
now  before  mine  eyes  an  object  of  the  highest  love."  Is 
not  this  an  object  of  love,  a  fit  object,  ihe  most  des'n-ing 
object,  the  most  amiable  object  lhat  can  be  thought  ?  Con- 
ceive of  him  so  ;  and  let  that  be  your  apprehensioi  s  of 
him,  till  you  find  his  love  gradually  work  ilsell  ir.to  your 
souls,  and  transforming  and  changing  you.  And  if'you 
come  once  to  this  perceiving  and  believing  this  love,  you 
have  a  love  begolien  and  wrought  in  you,  ihen  God  and 
you  are  happily  mel.  Love  and  lovi?  cannot  but  unite 
and  dwell  logelher,  and  will  everlaslingly  cohabit  and 
dwell  logelher.  Bui  if  you  say,  yon  are  a  wicked  crea- 
ture, and  you  desire  lo  be  always  whal  j-ou  are;  if  wick- 
edness and  you  are  inseparable,  as  Ihe'y  can  only  be  by 
the  union  of  your  will  wilh  wickedness;  then  are  misery 
and  you  united  too,  and  can  only  he  so  by  your  adherence 
in  heart  and  will  to  wickedness;  and  so  you  will  be  your 
own  hell,  and  an  everlasting  fountain  of  misery  to  your- 
self; but  God  and  his  throne  will  be  guiltless  for  ever,  for 
he  never  hales  a  creaiure  as  a  creaiure;  his  wralh  can 
never  reach  you,  but  as  you  are  one  that  continues  in  a  will 
to  be  wicked. 

But  if  you  can  truly  say,  "  I  woifld  be  otherwise,  only 
I  fear  God  will  not  help  me."  Why !  hath  he  not  said,  he 
will  give  his  Spirit  lo  Ihem  that  ask'  him  1  You  are  lo  lake 
heed  of  forming  a  noiion  of  God  against  his  word:  for 
he  can  have  no  will  against  his  word  ;  it  is  iin[icis^ilile  he 
should.  There  can  be  no  coun.sel  of  the  divine  will  lhat 
contradicts  his  plain  word.  Therefore  take  heed  of  ima- 
gining any  such  thing  lo  yourselves. 


1158 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II. 


And  so,  upon  the  whole  matter,  there  is  place  for  that 
counsel,  as  what  we  are  to  resolve  to  live  and  die  by,  that 
is,  never  to  enieriain  a  slavish  dread  concerning  our  own 
eternal  concernments.  But,  consider  how  the  distinguish- 
ing characters  are  given  in  Scripture,  between  them  that 
are  saved,  and  ilicm  that  finally  perish.  And  if  you  find 
the  present  characters  upon  you  that  mark  you  out  for 
hell  and  damnation,  only  say,  "  I  am  such  and  .such  now, 
but  it  is  not  necessary  that  I  should  always  be  what  I  am." 
Sin  is  not  you,  and  you  are  not  sin  ;  they  are  separable, 
the  are  partable  things:  and  only  implore  that  grace 
and  help  of  the  Divine  Spirit  that  is  offered,  suitable  to 
the  estate  of  lost  and  apostate  creatures.  And  never  en- 
tertain any  despairing  thought  but  that  that  Spirit  shall  be 
given  when  it  is  seriously  asked  and  sought  afler,  and  de- 
sired by  you  :  the  state  of  no  man's  case  can  exclude  such 
considerations  as  these,  for  while  there  is  any  thing  of 
sense  about  a  man's  eternal  concernments,  though  it  be 
from  common  grace,  it  is  from  the  Spirit  of  grace,  for  all 
grace  is  from  that  Spirit,  and  that  common  grace  may  be 
gradually  leading  on  to  special  grace,  if  it  be  duly  com- 
plied with. 

So  that  there  is  still  no  cause  for  a  slavish  dread  :  that 
soul  is  not  quite  abandoned  and  given  up  by  God,  in  which 
remains  any  concern  about  its  firture  state,  and  about  its 
case  God-ward.  You  are  not,  indeed,  to  ascribe  it  to  your 
own  nature,  if  you  are  so  solicitous  about  the  divine  fa- 
vour, if  you  are  not  so  swallowed  up  in  this  world,  and 
immersed  in  sensuality,  as  to  have  all  thoughts  excluded 
about  your  soul-affairs,  and  your  everlasting  concernments. 
You  are  not  to  arrogate  this  to  yourself;  for  we  are  not 
sufficient  of  ourselves  to  think  a  good  thought :  and  there 
is  a  good  tendency  in  those  thoughts ;  and  therefore,  all 
this  ought  to  be  ascribed  to  the  Divine  Spirit  that  is  now, 
some  way  or  other,  at  work  with  you  ;  and  those  workings 
of  his,  have  a  leadiiigness  and  tendency  in  them  to  move 
to  further  and  higher  workings,  which  accordingly  you 
are  to  expect  with  hope,  and  so  to  lay  aside  a  slavish  dread 
accompanied  with  despair,  with  utter  despair  that  ever 
things  shall  be  belter  with  you. 

(7.)  And  then,  as  to  all  your  other  concernments,  in- 
trust them  freely  and  cheerfully  to  this  God.  He  that 
v;orketh  all  things  afler  the  counsel  of  his  own  will,  how 
complete  an  object  of  trust  is  he  !  Whose  heart  would 
misgive  him,  who  tmstelh  him  that  workelh  all  things 
after  the  counsel  of  his  own  will  1  Can  the  counsel  of  his 
own  will,  can  the  counsel  of  that  will  which  is  guided  by 
unerring  wisdom,  ever  hurt  any  body  1  Will  anv  bodv  be 
llie  worse  for  lying  under  the  deterininaiion  of  that  will, 
which  is  guided  by  unerring  counsel  7  Never  fear  to  trust 
him  in  all  things,  who  bears  this  character ;  a  cheerful 
trust,  a  delightful  trust,  is  most  suitable  to  this  represen- 
tation of  God.  Never  fret,  never  ttiniultuate,  never  admit 
of  any  distrustful  thought ;  but  at  the  same  time,  (as  the 
direction  is,  Psalm  xxxvii.,  beginning,)  "  trust  in  the  Lord 
and  do  good,"  and  place  your  delight  in  the  Lord,  and 
not  fret  at  any  thing  we  see  fall  out  in  the  world  ;  never 
fret,  but  trust ;  never  fret,  but  do  good  ;  never  fret,  but  de- 
light thyself  in  the  Lord.     And  therefore, 

(S.)  La-stly  ;  The  direction  that  is  most  suitable  to  this 
apprehension  of  God,  is  to  preserve  a  continual  quietude 
and  tranquillity  in  our  own  spirits.  The  proper  effect  of 
such  trust  is  quietness  :  "  His  heart  is  fixed,  trusting  in 
the  Lord."  And,  "  Thou  wilt  keep  him  in  perfect  peace, 
whose  mind  is  staved  on  thee;  because  he  truslelh  in 
thee,"  Isaiah  xxvi.  3.  There  is  no  room  nor  place  for  ra- 
tional disquiet  hereupon,  in  reference  to  any  thing  he  hath 
done,  or  in  reference  to  any  thing  we  may  apprehend  he 
will  do.  Let  there  be  such  a  constant  calmness  and  tran- 
quillity of  spirit  maintained,  in  opposition  to  vexation 
about  past  events,  and  to  solicitude  about  future  events : 
for  these  two  things,  we  are  apt  to  disquiet  ourselves; 
about  past  events  with  vexation  and  future  events  with 
solicitude  ;  and  so  we  live  uncomfortable  lives.  But  there 
will  be  no  place  left,  either  for  the  one  or  the  other,  if  we 
will  but  carry  this  apprehension  about  us,  that  God  work- 
eth  all  things  afler  the  counsel  of  his  own  will.  What 
cause,  then,  can  there  be  for  solicitude  7  God  will  not 
change  his  nature,  he  will  be  still  the  same.    He  will  as 

*  Prcacticd  January  171h,  1693. 


much  govern  the  world  by  counsel  in  all  future  times,  and 
all  the  particular  concernments  of  his  creatures,  and  es- 
pecially our  own  concernments,  in  respect  of  which  we 
are  apt  to  be  solicitous.  He  will  do  as  much  as  ever  he 
did.  For  this  is  his  essential  character,  and  therefore  can 
never  cease  to  be  so,  that  he  doth  all  things  after  the 
counsels  of  his  own  will. 

But  you  may  say,  "  He  may  permit  wicked  men  to  do 
so  and  so,  injuriously." 

If  he  do  so,  he  wisely  permits  it,  and  according  to  the 
counsel  of  his  own  will.  And  who  would  be  afraid  of  the 
counsel  of  such  a  will  1  If  he  permit  ill  things  to  be  done 
and  fall  out  in  the  world,  it  is  either  for  the  exercise  of 
their  graces  who  belong  to  him  in  the  world,  and  who  are 
the  called  according  to  his  purpose  ;  it  is  that  their  faith, 
and  their  love  to  him,  and  their  patience,  and  their  sub- 
jection, and  their  heavenly  mindedness,  and  the  raised- 
ne.ss  of  their  spirits  above  the  world,  may  be  more  tried, 
and  may  further  appear;  or,  it  maybe,  for  the  correction 
and  chastisement  of  his  own  offending  people.  And  then, 
there  is  no  place  for  fretting  and  inquietude  of  spirit,  but 
calmly  to  accept  the  punishment  of  sin,  lying  down  under 
it  with  a  calm  and  submissive  patience.  Or  it  may  be  in 
reference  to  the  future  more  illustrious  display  of  his  own 
glory,  that  he  lets  wicked  men  prosper  and  triumph  for  a 
time,  and  flourish  like  the  green  grass,  when  it  is  that  they 
may  be  destroyed  for  ever.  And  never  doubt  but  that  he 
doth  all  things  afler  the  counsel  of  his  own  will,  he  will 
make  all  things  finally  to  result  into  such  an  end  as  shall 
be  suitable  to  so  glorious  an  Agent,  worthy  of  himself,  so 
that  angels  and  saints  shall  confess  to  all  eternity,  that  all 
his  ways  and  works  were  marvellous,  just,  righteous,  and 
great ;  and  worthy  of  himself,  taken  altogether.  It  cannot 
bui  be  so,  that  the  issue  of  things  must  be  such  as  is  most 
agreeable  to  him  "  who  worketh  all  things  after  the  coun- 
sel of  his  own  will." 


LECTURE  IX.* 

Heb.  xi.  3. 

Through  faUkvc  nndersiand  that  the  worlds  were  framed 
by  the  vord  of  God,  so  that  things  which  are  seen  were 
not  viade  of  things  which  do  ajrpear. 

In  that  order  of  discourse,  (wherein  we  have  made  some 
progress,')  of  treating  of  the  several  more  principal  heads 
of  that  religion  which  we  all  profess,  we  have  .spoken  at 
large  (as  the  last  subject  we  insisted  upon  in  this  course) 
of  the  counsels  of  the  divine  will,  or  (which  is  all  one) 
his  purposes  and  decrees,  according  to  which  he  is  said  to 
work  all  things,  in  that  Ephes.  i.  H. 

And  now,  the  next  thing  that  comes  in  order  to  be 
spoken  of,  is  that  great  work  of  creation,  which  is  part, 
and  the  first  pari,  the  beginning  of  the  execution  of  his 
external  counsels  or  purposes  of  his  will.  This  is  the  first 
of  his  external  acts  that  terminate  upon  somewhat  without 
himself  His  decrees,  though  they  have  their  term  wiihin 
him,  and  so  come  into  the  account,  not  of  his  transient,  but 
of  his  eminent  acts,  and  yet  do  differ,  too,  from  alt  the.se 
internal  acts  of  the  divine  Hypostaiiis  toward  one  ano- 
ther ;  for  they  have  their  very  objects  in  the  Divine  Being. 
But  the  decrees  of  God,  though  they  have  their  term  wiih- 
in the  Divine  Being,  that  is,  they  do,  while  they  are  but 
decrees,  effect  nothing  extra  Deum,  without  God,  yet  they 
have  their  object  without  him ;  that  is,  they  refer,  some 
way  or  other,  to  the  creature.  Now,  in  contradistinction 
to  those  internal  acts  of  God  that  have  reference  to  the 
creature,  we  consider  his  external  acts,  whereof  this  of 
creation  is  the  first,  and  is  leading  and  fundamental  to  all 
other  subsequent  and  external  acts  of  his,  towards,  or  upon, 
the  crenture,  as  now  existing,  till  some  act  or  other  hath 
preceded,  by  which  it  might  exist. 

This  is,  therefore,  such  an  act  as  makes  its  object,  and 
doth  not  suppose  it ;  as  all  following  acts  of  God  towards 


Lect.  IX. 


GOD'S  WORK  OF  CREATION. 


1159 


the  creature  do  suppose  the  object,  and  not  make  it ;  sup- 
pose it  pre-existent,  and  then  are  concerned  and  conversant 
about  it,  as  already  existent ;  to  wit,  to  sustain  it,  to  regu- 
late it,  improve  it,  perfect  it;  or  any  ways  alter  it  as  he 
sees  good. 

And  whereas  this  is  the  first  step  that  God  takes  in  ex- 
ecuting the  counsels  of  his  will;  that  is,  that  being  as- 
cribed to  him,  to  do  all  things  according  lo  the  counsel  of 
his  will,  he  doth  this  great  work  of  creation  according  to 
that  counsel  of  his  will.  This  will  put  an  end  to  the  great 
dispute  about  the  original  of  all  things :  whether  this  world, 
and  all  that  it  contains,  came  of  itself,  or  by  fate,  or  by 
chance;  or  whether  it  were  all  entirely  owing  to  some  wise 
and  designing  intelligent  Agent.  If,  I  say,  the  authority 
of  divine  revelation  may  decide  the  matter,  and  so  far  ob- 
tain in  the  mind  of  men,  there  is  an  end  of  that  dispute  ; 
that  is,  that  since  whatsoever  is  done  by  that  great  and 
almighty  Agent,  was  done  according  to  the  counsels  of  liis 
own  will ;  then  this  world  came  not  into  being  of  itself,  or 
by  anj^  fatality  or  casualty  ;  but  by  wise  counsel  designing 
the  thing,  and  the  time,  and  whatsoever  circumstances 
might  refer  thereunto. 

And  indeed,  tho.se  that  have  not  a  divine  revelatioa  to 
guide  their  apprehension  in  this  matter,  and  have  but  al- 
lowed themselves  (as  many  have)  a  liberty  of  thought, 
have  discerned  those  characters  of  divine  wisdom  and  de- 
sign, in  the  whole  frame  and  contrivance  of  things  in  this 
great  creation,  as  not  only  to  ack-nowledge,  but  to  adore, 
the  wise  Creator  that  hath  given  beingto  all.  Every  thing 
of  order  being  the  product  of  wisdom  ;  wisdom  and  order 
have  most  certain  relation  one  to  another,  as  the  produc- 
tive principle,  and  the  object  produced.  If  there  be  such 
a  thing  as  order  produced,  wisdom  and  counsel  must  have 
been  the  prudnctive  principle. 

We,  formerly,  in  the  beginning  of  this  series  of  discour.ie, 
had  occasion  to  speak  of  the  creation,  from  Romans  i.20. 
The  invisible  things  of  God,  even  his  eternal  power  and 
Godhead,  are  clearly  seen  in  things  that  he  hath  made. 
It  was  upon  another  account  that  we  discoursed  of  the 
creation  then,  not  making  that  the  terminative  subject  of 
our  discourse,  but  considered  it  only  as  evidential  of  the 
Deily;  we  are  now  to  consider  it  as  effected  by  that  al- 
mighty divine  pow'cr;  we  now  consider  it  as  a  matter  of 
faith.  "By  faith  we  understand  that  the  worlds  were 
framed  by  the  word  of  God."  And  it  was  of  absolute  ne- 
cessity that  there  should  be  that  rational  consideration  of 
the  creation,  first,  in  order  to  the  evincing  of  an  object  of 
faith,  before  we  came  to  speak  any  thing  of  faith,  or  what 
was  to  be  matter  of  faith;  for  lio  one  can  believe  any 
thing,  by  the  proper  assent  of  faith,  till  he  understands  who 
he  is  to  believe,  and  why.  And  it  is  the  formal  object  of 
faith  that  we  were  to  evince  to  }'ou,  in  order  lo  our  show- 
ing the  ground  why  we  were  to  believe  any  material  ob- 
ject that  comes  within  the  compass  of  divine  revelation. 

Therefore,  having  first  evinced  to  you  the  existence  and 
being  of  God;  and  then  evidenced  to  von,  thnt  that  re- 
velation which  we  have  in  the  Book  of  Scripture  is  from 
God ;  and  thence  having  more  distinctly  considered  the 
nature  and  perfections  of  God,  as  thev  are  held  furtli  in 
that  revelation,  together  with  the  distinct  Hvpostascs 
which  that  revelation  assures  us  are  in  the  Deity;  we 
now  come  to  consider  the  creation  too,  as  a  matter  of  faith 
also. 

And  it  ought  not  to  seem  strange  to  us,  that  when  we 
have  heard  the  crealion  spoken  of,  as  tending  to  evince  to 
us  the  being  of  God,  we  should  come  now  to  discourse  of 
it  as  a  matter  of  faith;  for  most  plain  it  is,  that  he  same 
conclusion  may  be  assented  to  on  different  grounds,  and 
the  one  doth  strengthen  the  other,  and  not  detract  from  it. 
It  is  no  prejudice  at  all  to  our  receiving  the  doctrine  of  the 
creation,  as  a  matter  of  faith,  that  it  is  also  demonstrable 
in  a  rational  way,  any  more  than  it  doth  detract  from,  or 
lessen  the  credit  of,  a  human  testimony,  that  manv  do  con- 
cur and  say  the  same  thing;  which  detracts  nothing  from 
the  validi'y  of  that  person's  testimony,  but  instead  of  that, 
adds  thereto. 

And  we  are  to  reckon  it  a  great  discoverv  of  the  divine 
favour  and  indulgence  to  us,  when  one  and  the  same  thin=- 
may  be  the  matter,  both  of  fiducial  assent  upon  a  divine 
testimony,  and  of  rational  demonstration  also.    God  con- 


descends to  us,  and  is  so  much  the  more  favourable,  that 
he  is  pleased  to  make  the  same  thing  evident  more  ways 
than  one,  according  as  the  occurrence  of  several  media  for 
the  evidencing  uf  any  thing,  doth  beget  a  stronger  and 
firmer  impression  of  the  thing  itself,  upon  our  minds.  This 
is  referred  unto,  allusively,  loset  forth  the  greai  assurance 
wherewith  the  Gospel  revelation  was  given,  1  John  i  1,3. 
"  That  which  we  have  heard,  which  we  have  seen  wi.h 
our  eyes,  -which  we  have  looked  upon,  and  our  hands  have 
handled  of  the  word  of  life — that  which  we  have  seen  and 
heard,  declare  we  unto  you." 

It  is  very  true,  indeed,  that  the  creation  generally  con- 
sidered, and  more  abstractedly,  is  very  demonstrable  by  rea- 
son ;  not  only  to  be  rendered  probable,  or  a  likely  thing, 
but  certain  and  more  demonsirable.  That  is,  as  I  said, 
when  we  have  in  view  so  many  sorts  of  things  that  we  are 
sure  were  not  always;  and  therefore,  could  not  be  of  them- 
selves ;  (for  whatsoever  is  of  it.self  must  be  always,  must 
be  from  eternity;)  then  we  are  sure  every  such  thing  must 
have  had  some  maker  or  other.  And  so,  nothing  can  be 
more  demonstrable,  than  that  there  hath  been,  and  must 
be,  a  creation,  even  unto  reason,  and  by  reason. 

But  though  reason  may  clearly  apprehend  and  evince,  in 
general,  that  there  hath  been  a  creation,  it  can  never  evince 
the  way  and  manner,  the  method  and  order,  wherein  things 
have  been  created.  All  this  must  be  owing  to  divine  reve- 
lation, and  to  faith  thereupon,  if  we  understand,  (as  here 
it  is  said,)  "through  failh,  the  worlds  were  framed, bv the 
word  of  God."  By  reason,  we  may  know  that  the  world 
or  worlds  were  some  lime  or  other  made ;  but  we  can  only 
know  by  failh  that  they  were  made  in  six  days,  and  that 
such  and  such  was  the  order  of  making  them,  as  the  di- 
vine history  doth  report  the  matter  to  us.  And  therefore 
doth  this  text  inform  us,  not  only  of  this  as  an  apprehen- 
sible thing,  that  the  worlds  were  made,  but  it  lets  us  see 
how  we  are  to  apprehend  it.  We  are  not  only  to  understand 
this,  but  we  are  to  understand  it  by  faith,  that  the  worlds 
were  framed  by  the  word  of  God. 

We  have,  in  the  text,  two  distinct  propositions,  which 
are  of  two  divers  kinds:  the  first  is  dogmatical,  or  more 
expressly  as.sertory,  and  the  second  is  explicatory  of  the 
former. 

The  former,  I  say,  is  mere  dogmatical.  "  By  faith  we 
understand  that  the  worlds  were  framed  by  the  word  of 
God."  It  is  a  thing  to  be  understood  by  iaith,  that  the 
worlds  were  framed  by  the  word  of  God.  And  this  I 
shall  make  the  main  subject  of  my  discourse  which  I  in- 
tend upon  this  scripture. 

The  latter  is  explicatoiy  of  the  former,  so  that  things 
which  are  seen,  were  not  made  of  things  that  do  appear, 
or  were  made,  (which  is  the  truer  reading  of  the  text,)  of 
thinffs  which  do  not  appear,  or  were  made  of  not  appearing 
things,  not  pre-existing  things,  that  had  stood  forth  into 
being  before. 

First.  And  for  the  first  of  these:  you  see  it  contains 
two  parts — what  it  is  we  are  lo  understand  ;  and — how  we 
are  to  understand  it. — The  thing  to  be  understood,  that  the 
worlds  were  framed  by  the  word  of  God,  and — how  we 
are  to  understand  it,  by  faith,  or  through  fai'h.  It  is 
faith  that  lets  in  the  notion  more  dislinclly  into  our  minds. 
We  have  this  notion  by  faith,  as  the  word  in  the  Greek 
signifies,  the  formingof  a  notion,  begetting  it  in  our  minds. 
We  have  the  notion  begot  in  our  minds  by  faith,  that  the 
worlds  were  so  framed  by  the  word  of  God. 

1.  We  have  first,  and  more  principally,  to  consider  the 
former  of  these,  the  thing  to  be  understood.  We  shall 
consider  the  manner  afterwards.  And  for  the  thing  to  be 
understood,  that  the  worlds  were  framed  by  the  word  of 
God,  we  have  here  three  heads  of  discourse  more  disiinc'ly 
to  be  considered  and  spoken  to — the  object  of  this  act,  the 
worlds — the  Agent  whose  this  act  or  work  is,  that  is,  God, 
exerting  his  power  by  his  word,  and — the  act  of  crea'ion 
itself,  what  kind  of  act  thtit  is.  It  is  here  rendered, 
"framed."  We  shall  speak  to  the  emphasis  of  that  ex- 
pression hereafter,  in  its  proper  place,  when  we  come  to 
give  you  an  account  of  the  nature  of  the  act,  creating, 
which  though  that  word  doth  not  primarily  and  directly 
signify,  yet  supposeth,  as  we  shall  in  a  proper  tjme  come 
to  show  vou. 
(1.)  We  are  to  consider  the  object  of  creation,  as  it  is 


1160 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


PiRT  11. 


here  expressed  by  this  comprehensive  term,  the  worlds, 
"  The  worlds  vine  framed  by  the  word  of  God."  The 
word  here  so  rendered,  doth  signify  sometimes  eternity, 
especially  being  plurally  used.  But  sometimes  also  il 
signifies  time,  and  sometimes  an  age,  and  in  the  plural, 
ages.  But  it  doth  also  signify,  in  the  narrower  sen.se, 
time  :  not  only  lime,  in  itself,  abstractly  and  nakedly  con- 
sidered, but  the  things  that  lie  within  time:  not  the  meii- 
sura  but  the  mensurata,  not  only  that  duration,  which  is 
the  measure  of  such  and  such  things,  but  the  things  them- 
selves that  are  measured  thereby.  And  that  is  the  sense 
wherein  it  must  be  taken  here.  Therefore,  it  is  not  the 
naked  thmg,  lime,  that  is  spoken  of  here,  (though  the 
word,  sometimes,  hath  that  signification  as  the  object  of 
this  creative  act,)  but  all  things  that  come  under  temporary 
mensuration,  all  that  are  measured  by  time,  which  is  fitly 
enough  expressed  in  our  translation  by  this  term,  "  the 
worlds." 

And  whereas,  it  is  not  said,  world,  but  worlds,  that 
shows,  that  the  cunlineiis  is  more  than  one :  and  if  the 
propriety  of  the  Greek  be  considered,  it  also  signifies 
them  to  be  more  than  two ;  for  the  word  is  not  a  dual  but 
a  plural,  and  so  it  is  more  than  one,  and  more  than  two 
worlds  that  are  signified  by  this  expression.  And  indeed, 
the  matter  is  less  indefinite  ;  and  it  being  impossible  to  us 
to  know  how  many  are  the  several  circles  of  things  that 
are  above  us,  that  are  all  made  things,  things  altogether 
without  our  knowledge  or  comprehension,  (as  we  have  had 
occasion  to  tell  you  on  another  account,  of  our  Lord's 
being  ascended,  and  gone  up  far  above  all  heavens,)  we 
are  left  in  a  just  uncertainty,  (which  belongs  to  us,  and  is 
proper  to  our  state,)  how  many  those  heavens  are,  or  those 
orbs  of  things  which  are  replenished  with  creatures,  (parts 
of  the  universe,)  that  altogether  make  the  entire  object  of 
this  creation,  and  this  great  creative  act. 

And  taking  that  phrase,  "the  worlds,"  to  signify  what- 
soever lies  under  the  measure  of  time,  so  we  are  not  barely 
to  consider  such  orbs,  but  we  are  to  take  in  all  ihecontenta, 
as  well  as  the  conlincns,  all  the  things  contained,  as  well 
as  the  things  containing.  And  so,  it  is  the  whole  universe 
of  created  beings  that  comes  under  our  present  consider- 
ation; which,  therefore,  in  speaking  to  us  of  the  object  of 
(he  creation,  or  what  it  is  that  is  created,  it  is  not  to  be 
imagined  that  we  should  speak  of  it  in  the  singular,  nor 
of  all  the  particular  kinds :  but  only  under  some  general 
heads,  into  which  the  universe  of  created  things  may  be 
distributed. 

[1.]  The  first  and  most  general  and  obvious  distribution 
of  the  created  universe,  is  into  the  more  substantial  things, 
and  the  modifications  thereof;  what  is  in  it.self  a  substan- 
tial thing,  and  what  doth  only  some  way  or  other  modify 
such  a  being.  And  it  is  the  former  of  these  that  is  the 
proper  object ;  creation  more  strictly  and  properly  taken. 
Creation  is,  in  the  strictest  sense,  suppositorium  otsupposita, 
of  things  that  do  subsist  not  of  themselves,  in  reference  to 
any  eflicient  cause:  for  so  no  created  thing  doth  exist,  by 
itself,  in  opposition  to  what  doth  inhere,  so  as  to  be  a  sub- 
ject of  things  that  do  reside  in  it.  And  so,  the  modification 
of  things  are  not  properly  created,  in  the  strictest  sen.se  of 
creation  ;  but  are  educed  and  brought  forth  out  of  those 
substantial  beings  that  were  themselves  created,  or  made 
out  of  nothing  ;  and  so  they,  that  is,  substantial  things,  are 
the  most  proper  objects  of  creation,  that  have  a  proper 
sub.sistence  of  their  own,  though  with  dependance  on  the 
efficient  cause  that  gave  them  being.  And  after  this  di.s- 
tribution,  comes, 

[2.]  The  distribution  of  such  created  things,  that  is, 
substantial  beings,  in  which  all  the  diversifying  modi  do 
reside  and  have  their  place.  And  we  are  to  consider  what 
may  be  the  more  general  distribution  of  substantial  things, 
that  are  themselves  created.  And  we  can  consider  none 
more  general,  than  this  one,  to  wit,  of  all  those  created 
substances,  into  these  two  heads,  matter  and  mind.  If  the 
inquiry  be.  What  doth  this  universe  of  created  beings 
contain  ■?  or  what  are  the  great  spheres  of  being  that  lie 
within  the  compass  of  the  created  universe  1  Why,  speak- 
ing of  substantial  things  themselves,  that  are  the  subjects 
of  divers  distinct  modi  or  modifications,  they  can  be  but 
these  two,  all  will  fall  under  these  two  heads,  to  wit,  matter 
and  mind.     And  this  is  that  distribution  of  created  things 


which  the  Scripture  gives  us  a  ground  express  enough  for: 
Col.  i.  16.  "  By  him  were  all  things  made  that  are  in 
heaven  or  that  are  in  earth,  visible  and  invisible."  We 
may  well  enough  suppose  all  matter  to  be,  some  way  or 
other,  visible,  tliongh  there  be  indeed  a  finer  sort  of  matter 
than  is  visible  to  us.  But  then,  there  is  the  other  head 
of  things,  in  that  Col.  i.  16.  things  that  are  simply  invisible, 
altogethei'  invisible,  as  it  is  altogether  impossible  that  any 
sense,  any  external  sense,  can  perceive  a  mind,  or  a  thought, 
which  is  the  immediate  product  of  that  mind.  So,  that 
every  distribution  of  created  things  into  visible  and  invis- 
ible, I  take  it,  sufficiently  corresponds  with  this  that  I  new 
mention,  that  is,  matter  and  mind. 

And  otherwise,  we  have  the  creation  distinguished  as  to 
the  object  of  it,  or  eation,  passively  taken,  into  heaven 
and  earth,  as  we  find  in  th.at  history  oif  the  beginning  of  the 
creation.  Gen.  i.  1.  "  In  the  beginning  God  created  the 
heavens  and  the  earth."  Some,  indeed,  that  go  to  the  ca- 
balistical  way,  will  have,  by  heavens,  all  intellectual  beings 
that  are  created  to  be  comprehended  and  meant :  and  by 
earth,  all  matter  whatsoever.  We  shall  not  dispute  the 
propriety  of  that  conjecture,  or  what  probably  it  hath,  or 
hath  not;  but  take  what  is  more  obvious  to  ourselves  in 
common  understanding.  And  if  we  take  that  as  a  distri- 
bution of  created  things,  heaven  and  earth,  as  was  intimated 
before,  we  must  comprehend  together  both  the  conlinens 
and  the  contcnta.  And  .so,  by  heaven,  must  be  understood 
and  meant,  not  only  all  the  several  superior  orbs,  but  all 
their  inhabitants  that  do  reside  and  dwell  in  them,  and 
wherewith  they  are  replenished,  and  unto  which  our  very 
minds  and  spirits,  (though  now  they  are  clothed  with  ter- 
restrial vehicles  and  dwell  in  flesh,)  do  originally  appertain 
and  belong,  as  being  nearer  of  kin,  and  more  allied  to  the 
world  of  spirits,  than  Ihey  are  allied  to  this  world  of  flesh 
and  earth,  this  terrestrial  world.  For,  if  we  take  the  mind 
and  spirit  in  us,  to  be  the  nobler  and  more  excellent  part 
of  ourselves,  taking  our  denomination  from  that  which  is 
more  noble  and  excellent,  we  have  greater  affinity,  accord- 
ing to  our  primitive  and  original  state,  with  heaven,  than 
we  have  with  earth,  \Yhich  affinity  is  not  to  be  judged  by 
the  place  of  residence,  but  by  the  nature  of  the  thing. 
Mind  and  .spirit  are  more  akin  to  heavenly  inhabitants, 
and  they  are  to  any  thins  that  is  made  merely  of  earth. 

And  so,  taking  the  things  contained,  with  all  the  hea- 
venly orbs,  you  have  great  diversifications,  in  that  men- 
tioned place,  Col.  i.  16.  And  there,  indeed,  the  Spirit  of 
God  runs  out  more  than  it  doth  in  the  distribution  of 
things  that  fall  under  that  other  head,  that  is,  the  visible 
things  of  this  earth.  For  we  are  told,  under  the  head  of 
invisible  things,  (and  which  also  in  very  great  part,  indeed, 
are  the  things  which  do  belong  to  the  heavens,)  of  thrones 
and  dominions,  and  principalities  and  powers ;  which  are 
very  rea.sonably  thought  to  mean  so  many  .several  orders 
of  celestial  creatures  that  do  inhabit  the  other  world  or 
worlds,  for  how  luany  of  them  there  are,  we  do  not  know, 
nor  can  know,  as  we  formerly  told  you. 

And  then,  if  we  .speak  of  the  things  contained  in  this  lower 
orb,  signified  here  by  earth,  they  do  more  jgenerally  fall 
under  a  common  notice,  and  are  more  obvious  to  every 
one's  apprehension.  This  world,  you  know,  is  replenished 
with  very  numerous  sorts  of  creatures  that  live  one  way  or 
other,  or  with  one  or  another  sort  of  lives;  either,  that  do 
live  an  intellectual  life,  or  live  from  an  intelligent  soul,  as 
we  do  all  live;  or  el.se,  that  live  a  merely  sensitive  life,  as 
all  the  brute  creatures  do,  of  that  next  order  below;  or 
else,  things  that  do  live  a  merely  vegetable  life,  as  all  the 
several  sons  of  plants  that  have  .some  kind  of  life,  though 
it  be  of  a  meaner  and  lower  kind. 

And  then,  there  are  all  your  inanimate  things  that  have 
no  proper  life  at  all  ;  that  is,  have  no  self-moving  or  self^ 
acting  principle  within  them,  or  peculiar  to  them,  from 
whence  they  do  act  or  order  themselves,  or  are  capable  of 
being  moved,  as  from  any  internal  ris  in  this  kind  or  that. 

Of  such  extent  is  this  created  universe;  it  takes  in  all 
these  several  sorts  of  things.  And  to  descend  to  the  enume- 
ration of  more  particular  kinds  would  be  an  endless  work, 
and  not  proper  for  us.  But,  in  the  mean  time,  we  have 
very  great  amplitude  in  the  object  of  our  present  thought 
and  consideration,  when  we  are  to  look  upon  the  universe 
of  created  beings,  that  is,  of  created  substances,  look  upon 


Lect.  IX. 


GOD'S  WORK  OF  CREATION. 


1161 


all  those  that  come  under  the  nolion  of  matter,  and  that, 
as  such,  is  inanimate :  matter,  as  matter,  has  no  self-mov- 
ing principle  in  it.  Look  upon  all  those  things  that  live 
some  kind  of  life  or  another;  whether  they  be  things  of 
this  earth  of  ours,  or  whether  they  be  things  of  the  supe- 
rior or  refined  orbs  and  parts  of  the  universe:  these  come 
in  all  the  orders  of  angelical  creatures,  of  which  we  have 
only  that  general  and  more  indistinct  account  which  that 
Colossians  i.  and  some  other  passages  of  Scripture  give  us. 
What  their  diversifications  are,  we  know  not ;  but  some 
or  other  they  are,  and  such  as  do  import  superiority  and 
inferiority  among  themselves.  And  then,  go  to  that  other 
head,  of  "things  destitute  of  life,  and  that  more  properly 
come  under  the  notion  of  matter  before  mentioned :  and 
so,  descending  downwards  from  the  more  noble  and  ex- 
cellent creatures,  to  the  meaner  and  lesser  ones,  what  a 
vast  scale  of  created  being  is  this!  descending  from  the 
highest  to  the  lowest,  or  ascending  from  the  lowest  to  the 
highest,  and  all  within  the  compass  of  the  created  universe, 
and  all  this  signified  by  that  one  expression  in  the  text, 
"  the  worlds." 

Indeed,  all  this  being  summed  up  into  this  one  expres- 
sion, of  the  universe  of  the  world,  taken  singularly  and  in  the 
largest  sense  of  which  it  doth  admit,  we  have,  even  within 
the  compass  of  created  beings,  that  which  far  exceeds  any 
of  our  thoughts.  And  it  hath  been  a  question  much  agi- 
tated amongst  philosophical  men,  whether  the  created 
universe  have  any  created  limits  at  all,  yea  or  no.  It  haih 
been  agitated  by  some  with  a  very  ill  design :  and  some 
have  made  it  tlieir  business,  in  moving  the  controversy,  to 
hide  their  design.  And  with  a  strange  mixture  of  fraud 
and  folly,  in  discussing  that  question,  Whether  the  created 
universe  were  infinite  or  no  t  they  have  gone  about  to  dis- 
guise the  matter,  and  told  us,  they  would  not,  indeed,  say 
it  was  infinite,  but  it  was  indefinite;  lo  wit,  the  extent  of 
the  created  universe:  and  by  the  extent  of  it,  the  meaning 
could  not  be  the  mere  local  extent,  but  the  real ;  not  barely 
what  space  it  took  up,  but  what  of  essence  and  real  being 
it  did  comprehend  and  contain;  and  that,  some  of  them 
have  told  us,  was  not  infinite,  but  indefinite  only. 

But  there  hath  been  a  very  great  inixture  (as  I  say)  of 
fraud  and  of  folly :  of  fraud,  that  they  have  di.sguised  their 
meaning,  and  laboured  to  hide  it;  and  of  folly,  that  in  their 
very  attempt  of  hiding  it,  they  have  unawares  discovered 
a  very  ill  meaning.  And  it  could  not  but  be  so ;  for  when 
the  terms  are  distinguished  of  infinite  and  indefinite,  I 
would  fain  know  what  they  mean  by  the  latter.  If,  by  in- 
definite, they  mean  that  which  hath  in  itself  no  certain 
limits,  then  they  plainly  say,  it  is  infinite,  the  created  uni- 
verse is  infinite,  because  it  hath  no  certain  limits.  But  if 
they  mean  by  it  only,  that  it  hath  no  known  limits  to  us, 
that  every  one  readily  acknowledgeth ;  we  can  never  know 
the  limits  of  it;  and  so  that  is  but  to  say  it  is  finite,  if 
they  mean  only  so.  And  indeed,  it  is  a  very  dubilable 
thing,  whether  any  finite  understanding  can  measure  the 
created  universe,  or  is  capable  of  comprehending  the  extent 
of  it.  Very  willing  I  am  to  aggrandize  that  as  much  as  I 
can,  in  consistency,  still,  with  owning  it  to  be  but  a  created 
thing;  because  still,  the  more  we  magnify  that,  the  more 
we  magnify  the  Creator.  But  to  pretend  it  to  be  an  inde- 
finite thing  in  that  sense,  that  is,  that  it  hath  no  certain 
limits  in  itself,  that  is  to  make  it  an  infinite  thing. 

And  if  it  here  be  inquired.  What  is  the  inconvenience  of 
that,  to  make  it  to  be  so,  or  how  can  we  prove  it  not  to  be 
so'?  Whytruly,totheformer  of  the  questions,  there  would 
be  this  to  say,  that  to  say  it  were  infinite,  or  could  be  in- 
finite, were  to  say  that  it  were  not  a  creation ;  for  most 
certain  it  is,  whatsoever  is  infinite  is  God.  Infinity  is  the 
proper  predicate  or  attribute  of  Deity.  And  .so,  the  incon- 
venience would  be,  the  taking  away  all  the  foundations  of 
religion ;  for  it  would  be  the  confounding  of  God  and  the 
creature,  the  taking  away  the  diflerence  between  them. 
And  it  would  be  equally  impossible,  that  there  should  be 
any  room  or  place  for  religion,  if  you  take  away  the  sub- 
ject of  it,  as  much  as  if  you  take  away  the  object  of  it.  If 
the  creature  were  infinite,  there  could  be  no  .subject  of 
religion:  and  there  can  be  no  place  for  religion,  if  there 
be  no  subject  of  it,  any  more  than  if  there  were  no  object 
of  it. 

And  as  to  the  question,  How  can  it  be  proved  that  the 


created  universe  is  not  infinite,  and  cannot  be  infinite  1  It 
is  very  clearly  to  be  proved  by  what  hath  been  said,  in  very 
great  part:  that  is,  whatsoever  is  infiniie  is  God.  There- 
fore, to  say  that  the  created  universe  is  infinite,  is  to  say, 
that  it  is  not  created.  But  besides,  it  may  be  easily  evinced, 
that  not  only  this  universe  of  created  beings  is  not  infinite, 
but  that  it  is  impossible  that  it  ever  should  be,  or  could  be. 
And  as  the  plain  reason  of  the  thing  doth  lie  against  that 
imagination  ;  so,  the  most  pernicious  and  destructive  ten- 
dency of  that  philosophy  that  would  impose  upon  us  the 
imagination  of  an  infinite  universe,  is  most  studiously  to 
be  disclaimed  and  abhorred,  as  taking  away  all  place  and 
room  for  religion.  For  it  would  confound  created  being 
and  uncreated,  and  deity  the  creature;  and  so,  leave  no 
subject  of  worship,  as  the  more  avowed  atheism  leaves  no 
object  of  it. 

I  shall  not  say  more  to  you  about  the  object  of  this  said 
act.  We  are  further  to  consider  the  great  Agent,  the 
Creator ;  and  the  nature  of  the  act  of  creation.  But  let  us 
make  some  stand  and  pause  here,  and  consider  what  im- 
provement is  lo  be  made  of  what  hath  been  thus  far  dis- 
coursed to  you.  It  is  of  very  vast  extent,  what  we  are  to 
consider  under  the  nolion  of  the  created  universe.  But 
when  all  this  is  done,  it  is  still  but  a  creation  ;  make  it  as 
great  a  thing  as  you  w-ill,  magnify  it  as  much  as  possible, 
consistently  with  its  being  a  creation,  and  when  all  this  is 
done,  then  say  within  yourselves,  "All  this  is  but  as  a 
drop,  a  drop  of  a  bucket,  a  dust  in  a  balance,  a  mere  no- 
thing, 3'ea,  lighter  than  nothing  and  vanity,  compared  with 
that  Being  which  is  of  it.self ;  that  Being  which  owes  it.self 
to  none ;  that  Being  to  which  it  was  impossible  not  to  be  ;" 
for  all  this  vast  creation  doth  but  depend  on  will  and  plea- 
sure; "For  thy  pleasure  they  are  and  were  created."  It 
was  determinable,  merely  upon  good  pleasure,  whether 
there  should  be  any  creation,  or  no  creation  :  so  that  one 
nvtns,  one  nod  (as  I  may  speak)  of  the  Divine  Mind,  either 
makes  this  vast  thing,  the  whole  created  universe,  to  be 
.something  or  nothing.  "  If  I  please,  it  shall  be  something; 
if  1  please,  it  shall  be  nothing." 

It  should  lead  us  into  adoration  of  the  great  self-subsist- 
ing Being,  that  owes  it  to  none  that  he  is,  is  beholden  to 
none,  but  is  by  the  excellency  of  his  own  eternal  nature, 
to  which  it  was  repugnant  not  to  be,  and  which  compre- 
hends all  plenitude  and  fulness  of  being  in  itself,  even  an 
infinitude  of  being. 

Consider  this  then,  and  when  it  hath  prompted  and  led 
you  into  admiration  and  adoration,  looking  up  to  the  great 
Creator,  it  should  prompt  and  lead  us  into  the  greatest 
detestation  of  the  insolency  of  creatures,  even  such  crea- 
tures as  (if  they  would  use  their  minds)  are  capable  of 
apprehending  this,  and  yet  take  upon  them  as  if  they  were 
absolute.  They  started  up  out  of  being  but  the  other  day, 
and  at  the  fiat,  and  by  the  pleasure,  of  the  great  Creator ; 
and  now,  they  look  upon  themselves  in  this  world  as  if  it 
were  all  theirs,  and  as  if  they  might  do  in  it  what  they 
plea-sed.  He  that  is  the  Creator  of  heaven  and  earth  is 
also,  we  know,  in  Scripture,  styled  the  Possessor  of  heaven 
and  earth.  And  for  a  company  of  upstart  creatures  sprung 
up  into  being  but  the  other  day,  to  take  upon  them,  as  if 
they  were  possessors  (as  much  as  is  possible  for  them  to 
grasp)  of  this  creation,  and  to  do  in  it  what  they  will ; 
what  a  detestable  insolency  is  this !  It  is  but  a  dependent, 
borrowed  right  that  any  one  hath  in  whatsoever  he  calls 
his  own.  And  yet,  men  are  apt  to  hug  themselves  in  con- 
ceit of  propriety,  saying,  "  This  is  my  own  land,  these  are 
my  own  goods,  this  is  my  own  house:  and  it  is  so  by  the 
be.st  title  a  man  can  have."  Now  suppose  a  stranger  enter 
your  door  and  come  into  your  house,  and  take  no  notice 
of  any  thing  as  yours,  but  useth  all  things  as  he  pleaseth, 
and  saith  he  will  do  what  he  lists  in  this  house  of  yours; 
or  (without  saying  so)  doth  what  he  lists,  takes  and  uses 
what  he  will,  and  as  he  will ;  would  you  not  take  yourself 
lo  be  highly  injured,  and  would  you  not  right  yourself,  if 
it  lay  in  your  power,  upon  so  injurious  an  intruder  as  thjs'! 
Why,  at  this  rate  is  the  great  God  treated  and  dealt  with, 
by  his  apostate,  revolted  creatures,  inhabiting  this  lower 
w'orld,  though  it  be  even  the  meaner  and  baser  parts  of 
his  creation  !  Creatures  sprung  up  into  being  here  by  in- 
dulgence of  divine  favour,  take  upon  them  as  if  they  were 
their  own  lords  and  owners,  and  as  if  every  thing  they  lay 


1162 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  XL 


their  hands  on  were  their  own,  without  ever  taking  notice 
of  God;  He  that  gave  them  bi'eath  and  being  and  all 
things,  that  the)'  might  seek  afler  him  ;  and  consider, 
"Whence  come  11  and  all  things  that  I  use  and  enjoy, 
whence  are  they  V  No  such  thing  enters  into  their  minds 
from  day  to  day,  but  a  life's  time  is  run  out  in  these  bodies, 
wherein  they  should  love,  and  serve,  and  adore,  their  great 
Creator,  without  taking  notice  of  him. 

But  a  more  copious  Use  of  this  yet  remains,  when  we 
shall  have  opened  other  things  that  yet  are  to  be  doctrinally 
opened  unto  you. 


LECTURE   X.' 


(2.)  We  are  now,  in  the  second  place,  to  consider  the 
Agent  in  this  great  and  mighty  woik,  and  that  is,  (as  the 
text  expresseth  it,)  God  himself,  that  great,  all-compre- 
hending Name.  There  will  be  occasion  to  lake  notice  of 
the  way  of  his  agency  (by  his  word)  by  and  by.  The 
Creaior  of  all  things,  of  heaven  and  earth,  can  be  no  other 
than  he  who  comprehends  and  contains  all  things,  virtually, 
in  his  own  power.  Bui  whereas,  we  have  heretofore  shown 
to  you  at  large,  that  there  is  in  the  Deity  a  threefold  sub- 
sistence, the  Father,  the  Son,  and  ihe  Holy  Ghost,  they  are 
each  of  them  to  be  comprehended  under  the  notion  of 
Creaior  here.  It  is  a  plain  and  self-evident  truth,  com- 
monly given  us  as  a  maxim.  Opera.  TriniUitis,  ad  extra, 
mnt  indwisa,  vel  communicable ;  that  Ihe  works  of  the  three 
persons  in  the  Godhead  towards  the  creature  are  undivided, 
and  communicable  to  each  of  the  persons:  so  as  that  we 
must  understand  them  to  he  conjunct,  in  every  such  act  as 
they  do  e.^ert  without  themselves,  or  towards  any  thing  that 
is  not  God.  Their  distinguishing  actions  are  towards  one 
another ;  but  the  actings  that  they  exert  towards  any  thing 
wilhoul  them,  these  are  common  to  them  all.  So  that  the 
Father  creates,  the  Son  creates,  and  the  Holy  Ghost  cre- 
ates. This  action  which,  as  we  have  told  you,  makes  its 
object,  and  doth  not  suppose  it,  as  other  acts,  ad  extra,  do, 
it  is  the  common  act  of  each  of  these.  And  so  you  find 
that  the  creaticm  is  usually  ascribed  to  God,  under  that 
name  of  God  (that  name,  being  essentially  taken)  which 
comprehends  all  the  three  persons.  And  so  we  must  un- 
derstand that  in  the  beginning  of  Genesis,  where  God  is 
said  to  have  created  the  heavens  and  the  earth.  And  that 
observation  is  not  to  be  slighted,  that  Eloliim,  a  plural 
noun,  is  conjoined  wiih  a  verb  of  the  singular  number; 
Barah  Elohim.  As  if  it  were  said,  God  created  the  hea- 
ven and  the  earth  ;  that  is,  it  is  an  expression  to  note  that 
there  is  a  plurality  in  the  Deity ;  that  is,  of  jiersons,  each 
of  which  is  God.  But  it  being  conjoined  with  a  verb  in 
the  singular  number,  it  shows  that  these  three  were  but 
one;  did  agree  in  Deity,  as  well  as  in  this  creative  act. 
And  this  is  that  which' that  learned  man  Zanchy,  in  his 
treatise,  "  De  tribus  Elohim,"  doth  prove  profitably  and 
at  large.  But  more  particularly,  when  the  name  of  God 
is  taken, 

[1.]  Personally,  as  divers  times  also  it  is,  then  it  signi- 
fies, eminently,  God  the  Father :  and  that  very  term  doth 
sufficiently  express  him  to  be  the  Original  of  all  things,  of 
all  beings,  both  created  and  uncreated.  He  is  usually, 
and  fitlv  enough,  said  to  be  Fons  Deitatis  et  fans  'Prinita- 
tis.  The  Deity  is  first  in  the  Father,  and  all  created  beings 
first  and  originally  from  him,  as  the  maltcr  is  plainly  ex- 
pressed in  the  1  Cor.  viii.  6.  To  us  there  is  but  one  God 
the  Father,  of  whom  are  all  things.  Him  we  are  taught  to 
adore  as  the  great  Original,  from  whom  all  being  hath  its 
rise.     And  yet, 

[2.]  We  have  the  creation,  very  frequently,  ascribed  to 
the  Son,  speaking  him  conjunct  with  the  Father  in  this 
great  creative  act.  And  even  in  that  last  mentioned  place, 
(1  Cor.  viii.)  where  it  is  said,  "  To  us  there  is  but  one  God 
the  Father,  of  whom  are  all  things,  and  we  in  him,"  it  is 
added,  "and  one  Lord  Jesus  Christ,  by  whom  are  all 
things,  and  we  by  him.  And  so,  in  that  Col.  i.  15,  16. 
his  agency  in  the  creation  is  most  expressly  asserted.     He 

•  Preached  January  54lh.  1693. 


who  is  there  said  to  be  "the  image  of  Ihe  invisible  God, 
and  the  first-born,"  (as  we  read  it,  but  it  may  as  properly 
be  read,  according  to  grammar,  with  only  the  alteration  of 
an  accent,  the  first-begotten  of  every  creature.)  "  by  him 
were  all  things  created  that  are  in  heaven,  and  that  are  in 
earth,  visible  and  invisible;  whether  they  be  thrones,  or 
dominions,  or  principalities,  or  powers,  all  things  were  cre- 
ated by  him  and  for  him."  There  is  his  concurrence  and 
conjunction  with  the  Father,  both  as  the  etficient  and  final 
Cause  of  all  things.  So  that  Heb.  i.  2.  "God  hath  in  these 
last  days  spoken  unto  us  by  his  Son,  whom  he  halh  ap- 
pointed the  heir  of  all  things,  by  whom  also  he  made  the 
worlds."  He  that  is  "  the  brightness  of  his  Father's  glory 
and  the  express  image  of  his  person,"  by  him  the  worlds 
were  made.  And  so  we  have  it,  most  expressly,  in  the 
beginning  of  John's  Gospel :  "  In  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  (a  known  name  and 
title  of  Christ,  God's  eternal  Son  and  consubstaniial  Word,) 
that  Word  was  in  the  beginning  with  God,  and  that  Word 
was  God.  The  same  was  in  the  beginning  with  God.  AH 
things  were  made  by  him,  and  without  him  was  not  any 
ihing  made  that  was  made."  He  is  spoken  of  under  a  title 
of  like  import,  frequently,  in  other  scriptures,  and  most 
expressly  in  Proverbs  viii.  That  is,  by  Ihe  name  of  the  wis- 
dom of  Gcd,  and,  under  that  name,  is  asserted  to  be  with 
him,  even  throughout  the  whole  work  of  this  cre-ition. 
Not  with  him  in  an  idle  concomitancy ;  which  no  man  can 
understand,  either  according  to  the  reason  of  the  thing,  or 
the  plain  import  of  the  other  scriptures  that  have  been 
named,  and  many  more  that  are  to  be  named.  He  was 
Willi  him,  when  the  Lord  laid  the  foundations  of  the  earth, 
when  he  .stretched  out  Ihe  heavens,  when  he  did  all  that 
was  done  in  the  work  of  creation.     And  then, 

[3.]  The  creation  is  ascribed  to  the  Eiernal  Spirit,  to 
the  Holy  Ghost,  as  you  find  expressly  in  that  Gen.  i.  when 
we  had  been  told,  "  In  the  beginning  God  created  the 
heavens  and  the  earth,  and  that  the  earth  was  without 
form  and  void;  Ihe  Spirit  of  God  is  said  to  have  moved 
upon  the  face  of  Ihe  waters;"  that  is,  upon  the  fluid  mat- 
ter of  the  yet  unformed  chaos,  that  profound  abyss;  that 
Tohu  and  Bohu,  as  it  is  expressed ;  upon  that  fluid  and 
yet  unformed  matter  that  was  fluctuating,  even  as  waters 
do:  upon  that,  the  Spirit  of  God  did  move  to  collect  and 
form  things  out  of  it,  according  to  divine  pleasure. 

Thus,  it  is  plain,  each  person  m  the  Godhead  hath  his 
hand  and  pan  in  this  great  work  of  creation.  What  hand 
and  part  each  haih.  .some  are  very  curious  in  describing. 
But  so  far  as  the  Scriptures  expressly  do  lead  us,  .so  far 
we  may  allow  our  conceptions  to  be  formed  concerning 
their  distinct  agency.    And  it  is  plain. 

First,  That  the  name  Father  doth  signify  him  to  be  the 
Original  of  all  things,  the  fir.st  Fountain  Being,  the  Foun- 
tain of  all  being,  created  and  uncreated.  The  Divine 
Being  itself  is  first  and  originally  in  Him,  as  the  name 
Father  signifies:  and  that  comprehends  the  fulness  of  all 
being  in  itself,  all  excellency,  all  perfection,  whether  con- 
ceivable by  us,  or  unconceivable.  So  from  him  the  crea- 
tion must  have  taken  its  rise  a.s  the  Head  of  all  things. 
And  then. 

Secondly,  The  Scripture  speaks  of  the  Son  under  the 
name  of  the  eternal  consubstaniial  word  of  God,  or  his  es- 
sential wisdom,  which  must  needs  be  understood  to  con- 
tain in  itself  the  first  idea  of  all  things.  All  being  origi- 
nally contained  and  comprehended  in  God  the  Father  as 
such,  he  is  now  said  to  be  the  visage  of  the  invisible  God, 
and  in  him  do  all  the  glories  of  the  Deity  shine,  as  in  their 
first  image.  All  things  being  to  be  created  and  produced 
into  actual  being  according  to  that  image  which  lay  in  the 
Divine  Mind,  which  he  is^  As  there  is  no  one  goes  about 
to  make  any  thing,  but  hath  the  image  and  idea  in  his  own 
mind,  first,  of  what  he  intends  to  make.  He  that  intends 
to  make  a  book,  or  to  make  a  house,  or  a  garment,  hath 
the  idea  in  his  own  mind,  first,  of  what  he  inlends  to 
make,  and  according  to  that  idea  all  things  are  made.  All 
things  that  were  to  he  created,  ihe  eternal  wisdom  of  the 
Father  comprehending  them  all  in  himself,  he  is  Ihe  rule 
or  no- ma,  according  to  which  the  creation  is  at  last  pro- 
duced into  actual  being.     And  then. 

Thirdly,  The  agency  of  the  Holy  Ghost  may  be  con- 


Lect.  X. 


GOD'S  WORK  OF  CREATION. 


1163 


ceived  according  to  that  light  the  Scripture  gives  concern- 
ing the  distinguishing  characters  of  that  person.  From 
the  acinous  love,  between  the  Father  and  the  Son,  for  an 
eternal  production  of  the  divine  image  by  the  Father  in  the 
Son,  there  cannot  but  be  an  everlasting  spiralion  of  love 
between  the  Father  and  this  his  consubstantial  Image  :  an 
actuous  love,  and  that  image,  containing  in  itself  the  ideas 
of  all  the  things  that  were  to  be  produced.  This  mighty 
power  of  actuous  love,  it  goes  forth  to  produce  all  things, 
according  to  this  image,  with  the  highest  delectation  and 
complacency,  according  to  which,  God  pronounced  con- 
cerning all  things  which  he  had  made— that  it  was  very 
good,  and  so  a  derivative  object  of  divine  love ;  all  things 
being  produced  according  to  that  excellency  of  his  own 
image  that  was  the  Original  Root  of  all  tilings.  And  here- 
upon do  other  Scriptures  speak  of  the  agency  of  the  Holy 
Ghost  in  this  matter;  that  is,  that  by  his  Spirit  he  garnish- 
ed the  heavens;  one  part  of  the  creation  there  spoken  of. 
"  Thou  sendest  forth  thy  Spirit  and  they  are  created," 
Psalm  civ.  30.  And  so  you  see,  that  Father,  Son,  and 
Spirit,  have  their  parts  and  agencies  in  this  great  work  of 
creation.     But  then, 

(3.)  We  have  here  to  consider  the  act  itself.  You  have 
seen  the  object,  the  worlds  ;  and  you  have  seen  the  Agent, 
God  himself.  Father,  Son,  and  Spirit.  We  are  now  next, 
according  to  the  order  proposed,  to  consider  the  act  that  is 
expressed  here  in  the  text  by  a  word,  which  is,  filly  enough, 
rendered,  "framed ;"  but  we  must  note  unto  you,  that  that 
word  doth  express  one  sort  of  act,  and  supposeth  another. 
It  expresseth  one  sort  of  act,  that  is,  the  framing  of  things ; 
framing  (as  it  is  fitly  enough  translated  here)  when  there 
was  somewhat  now  brought  into  being,  out  of  which  they 
should  be  so  and  so  diversely  framed,  especially  as  to  the 
material  part  of  the  world.  That  is  the  act  here  expressed. 
But  then,  it  supposeth  a  former  act,  a  foregoing  act,  and 
that  is,  the  making  all  out  of  nothing,  out  of  which  any 
thing  was  after-framed.  We  shall  .speak  of  the  act  the 
word  expresseth,  first ;  and  then  shall  speak  of  tha  act  that 
word  supposeth. 

[1.]  The  word  in  the  text  is  very  fitly  expressive  of  the 
former  act,  that  the  worlds  are  said  to  be  framed.  It  comes 
of  a  word  that  signifies  perfect  and  entire,  and  it  seems  to 
come  from  that  we  commonly  denote  by  art ;  or,  as  some 
would  have,  the  relation  of  this  word  to  artus,  which  signi- 
fies our  limbs,  the  limbs  of  any  creature  that  is  endued 
with  life.  And  so  they  would  borrow  the  illustration  of 
this  word  from  chirurgic  art,  that  doth  aptly  place  the 
bones  which  have  been  dislocated,  and  puts  them  into 
joint  again.  So  the  worlds  were  framed  (as  it  were)  by 
the  most  curious  and  exquisite  chirurgic  art ;  or  else, 
that  which  is  precedent  to  that,  the  locking  and  joining 
things  into  one  another  through  the  whole  creation. 

And  in  this  respect,  the  framing  of  the  worlds  was  more 
immediately  the  work  of  the  divine  wisdom,  which  may 
be  meant  by  the  expression  here,  that  they  were  created 
by  the  word  of  God,  which  I  told  you  we  should  take 
notice  of  in  its  proper  place.  Which  may  be  meant  not  of 
the  word  spoken  out,  but  of  the  internal  word,  agreeable 
to  what  we  are  wont  to  call  vcrbum  mentis  ;  as  there  is  no 
one  that  speaks,  (if  he  speak  sense,)  but  he  hath  in  his 
own  mind  first  that  which  he  afterwards  expresseth  and 
speaks  out.  But  herein  was  the  wisdom  of  the  Creator 
principally  conspicuous  ;  in  that  beautiful  order  and  frame 
of  things  that  appeared  every  where  throughout  this  great 
universe;  that  there  is  that  order  that  we  behold  daily 
among  the  heavenly  bodies,  in  reference  to  one  another 
and  in  reference  to  us;  that  which,  in  the  8th  Psalm,  you 
find  the  Psalmist  in  so  high  and  holy  an  adoration  of: 
"When  I  consider  the  heavens,  the  work  of  thy  fingers, 
the  moon  and  the  stars,  which  thou  ha.st  ordained."  It  is  a 
great  argument  of  a  holy  heart,  to  be  much  in  contempla- 
ting the  divine  wisdom  that  hath  settled  every  thing  of  that 
order  which  is  any  where  to  be  found  in  the  whole  creation. 

If  you  look  into  this  lower  world,  and  consider  that,  as 
to  what  falls  under  our  notice,  there  is  every  where  that 
correspondency  of  actives  to  passives,  of  faculties  to  ob- 
jects, as  every  one  that  will  use  thoughts  may  easily  dis- 
cern, the  wisdom  of  the  Creator  is  greatly  to  be  adored  in 
it.  For  think  we  with  ourselves,  how  great  a  piece  of 
vanity  this  creation  had  been,  if  it  had  not  been  so  ;  if 


there  had  been  objects  upon  which  there  had  been  no  fa- 
culties to  exercise  ;  or  if  there  were  faculties  to  be  exer- 
cised that  had  no  objects;  as  if  there  were  visible  things, 
and  no  eye  to  see  them  ;  if  there  were  audible  things,  and 
no  ear  to  hear  them.  And  so,  back  again,  if  there  were  eyes, 
and  nothing  to  be  seen  ;  and  a  faculty  of  hearing,  and  no 
such  thing  as  sound.  But  herein  is  the  admirable  contriv- 
ance of  the  divine  wisdom  in  this  creation  manifest,  that 
here  is  such  a  correspondency  throughout,  of  objects  to 
faculties,  of  active  powers  and  principles  to  passives. 

And  then,  in  that  order  that  is  settled  amongst  things, 
therein  we  have  the  great  display  of  the  divine  wisdom, 
there  being  (as  hath  been  often  said)  that  relation  between 
wisdom  and  order,  as  between  cause  and  effect.  Where- 
soever there  is  any  of  staled,  settled  order,  we  may  be  sure 
there  was  wisdom  to  contrive  and  design  it.  Stated  and 
settled  order  cannot  be  a  casualty.  When  we  see  the  con- 
trivance and  order  that  are  in  such  a  thing  as  a  watch  or 
a  clock,  and  the  like,  we  are  presently  sure  that  such  a 
thing  was  not  made  by  chance.  And  to  think  that  such  a 
mighty  agency,  a  mighty  power  of  motion,  as  was  once  ex- 
erted in  this  creation,  should  produce  things  in  that  orderly 
frame  wherein  we  behold  them,  without  design,  without 
wisdom,  is  as  absurd  an  imagination,  as  if  we  should  ima- 
gine a  thousand  men,  by  violent  strokes  wiih  axes  and 
hammers,  upon  brass  or  lion,  or  the  like,  without  any  de- 
sign, should  produce  so  many  watches,  clocks,  or  any  such 
like  engines;  meaning  no  such  thing. 

Therefore,  nothing  is  more  to  be  wondered  at,  nor  a 
greater  argument  of  the  degeneracy  of  man,  or  how  low  his 
I'nind  is  sunk,  than  that  there  should  he  any  who  should 
go  into  the  account  of  the  more  thinking  sort  of  men,  that 
yet  should  make  it  their  business  to  exclude  the  power  of 
final  causes  out  of  the  world ;  as  if  there  were  no  such 
thing  as  a  final  cause,  oran  end  designed,  that  had  any  in- 
fluence at  all  upon  this  great  creation.  Whereas,  if  we 
consider  the  several  orders  and  sorts  of  being,  how  useful 
the  meanest  creature,  even  the  inanimate  part  of  the  crea- 
tion, is,  to  verv  great  and  necessary  purpo.ses  and  ends; 
and  when  we  consider,  among  those  things  that  have  life, 
how  aptly  they  serve  for  their  own  purposes,  and  how  aptly 
every  thing  in  them  serves  their  own  purpose,  that  is,  to 
beget  and  maintain  that  life,  we  cannot  but  see  the  absur- 
dity of  that  conceit.  To  look  upon  the  lowest  sort  of  living 
creatures,  the  mere  vegetable  creatures ;  Why  are  they 
made  with  roots  1  but  toTake  hold  of  the  earth  from  whence 
by  them  their  nutriment  is  drawn;  that  those  little  fibres, 
without  which  a  leaf  could  not  be  nourished,  should  be 
dispersed  every  where  throughout  the  whole,  with  so  fine 
a  texture  as  thev  are  '  Very  well  doth  Cicero,  a  heathen, 
speak  of  nature  under  the  name  of  the  divine  art,  the  art 
of  God.  And  whereas,  "  Boni  artijkis  est  cclarc  urttm  ;" 
it  is  Ike  part  of  a  good  artist  to  conceal  his  art,  truly,  if  the 
divine  art  we're  iiot,  in  great  part,  concealed,  one  would 
think  all  the  actions  of  intelligent  creatures  should  be 
swallowed  up  in  wonder,  to  behold  the  divine  agency  run- 
ning through  all  things,  and  so  variously  exerting  itself 
for  the  production  of  things  as  we  find  them,  and  contriv- 
ing the  .several  kinds  of  things  in  the  same  rank  and  sta- 
tion in  the  creation,  into  which  at  first  they  were  set. 

If  we  should  look  to  that  admirable,  rare  contrivance, 
that  appears  in  tire  forming  of  our  own  bodies,  upon  which 
you  find  the  Psalmist  in  that  tran.spnrl,  "  Marvellous  are 
thy  works,  fearfully  I  am  made,"  that  is,  wonderfully; 
"  and  that  my  soul  knoweth  right  well,"  Psalm  cxxxix.  14. 
That  is,  "  This  is  a  beaten  subject  to  me,  a  thing  that  my 
thoughts  are  much  used  to,  it  is  a  thing  about  which  my 
mind  is  accustomed,  I  know  it  right  well :''  as  we  know 
the  path  that  we  have  often  trod. 

And  not  onlv  is  the  divine  wisdom  conspicuous  in  this 
framing  of  things,  but  his  goodness  too.  How  adorable  is 
the  goodness  of  God,  even  in  that  frame  and  disposure  of 
things  that  we  find  in  the  creation  ;  that  things  are  so 
framed  and  adapted,  as  to  answer  and  correspond  to  one 
another.  Here  is  a  great  appearance  of  the  divine  good- 
ness, that  whereas  he  hath  put  into  such  sons  and  orders 
of  his  creatures,  a  desiring  faculty,  there  is  still  somewhat 
in  that  creation  to  answer  that  faculty  of  desire.  Every 
thing  is,  bv  natural  instinct,  taught  to  desire  that  which  is 
good  for  it;  lliat  is,  that  which  is  convenient  and  suitable 


1164 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


to  it.  So  we  have  the  Psalmist  (Psalm  cxlv.  15.)  admir- 
ing God  upon  this  account,  that  the  eyes  of  all  things  were 
up  unto  him,  and  that  he  gave  ihem  their  meat  in  due 
season;  a  conlmiial  argument  and  testimony  of  the  divine 
goodness.  He  haih  not  left  himself,  in  this,  without  wit- 
ness :  the  whole  earth  is  full  of  his  goodness,  even  that 
which  the  inhabitants  of  it  replenish  and  fill  with  their 
■wickedness  and  malignity  against  him.  He  doth  good  to 
all,  even  lo  the  evil  and  the  good.  He  hears  the  ravens 
when  they  cry,  and  they  seek  their  meat  from  God ;  Psalm 
civ.  which  Psalm  is  full  of  expressions  to  this  purpose. 
This  is  the  munificence  of  the  great  Creator,  that  when  he 
did  design  to  replenish  such  and  such  parts  of  the  created 
universe,  with  such  and  such  inhabilanls,  creatures  able  to 
receive  and  entertain  some  correspondent  and  suitable 
good,  he  halh  also  stored  the  world  with  that  good  which 
shall  answer  every  appetite  throughout  all  this  creation  of 
God  ;  so  that  none  can  be  miserable,  amongst  even  those 
that  are  rendered,  by  their  own  natures,  capable  of  go- 
vernment by  a  law,  but  such  as  make  themselves  so  by 
aversion  and  disaffection  to  their  proper  and  suitable  good. 
They  only  have  it  not,  because  they  refuse  it,  because 
they  are  disaffected  thereunto. 

But  then,  we  should  come,  in  the  next  place,  to  speak  of 
the  second  act  which  this  expression  in  the  text  doth  sup- 
pose. That  which  the  word  in  the  text  is  most  expressive 
of,  is  only  that  sort  of  act  by  which  things  are  adapted  and 
suited  to  one  another;  but  this  supposeth  a  former  act,  by 
which  those  things,  out  of  which  things  are  thus  framed, 
were  themselves  at  first  produced  and  brought  forth  out  of 
nothing;  which  is  creation  in  the  strictest  and  most  proper 
sense  ;  though,  indeed,  there  is  not  a  word  that  doth  ex- 
clusively signil'y  that  act  in  any  of  the  learned  languages. 
But  the  nature  of  the  thing  doth  plainly  evidence  that  there 
must  be  such  an  act.  That  is,  look  upon  all  uncreated 
being,  the  being  of  God  himself,  and  then  that  which  is 
created  and  made  being,  must  have  been  made  out  of  no- 
thing ;  which  ihey  that  will  not  apprehend,  run  into  vari- 
ous and  most  manifest  absurdities  ;  one  sort,  thinking  there 
must  be  such  a  thing  as  eternal,  necessary  matter;  anolher 
sort,  thinking  that  things  must  be  made  out  of  God  as  so 
many  parts  of  the  Deity.  But  I  shall,  on  the  next  occa- 
sion, labour  to  evince  to  you  the  absurdity  of  any  such 
imaginations  as  these. 

And  in  the  mean  time,  pray  let  us  make  so  much  of  pre- 
sent refleclion  upon  this  great  work  of  God's  creation  ;  that 
is,  that  he  who  hath  made  such  a  world  as  this,  cannot  but 
have  both  right  and  ability  to  rule  it,  and  all  things  in  it, 
to  the  best  and  most  valuable  purposes.  And  truly,  I  fear 
we  do  not,  on  this  account,  enough  study  the  creation,  and 
the  attributes  of  the  Divine  Being  that  are  exerted  and  put 
forth  in  that  creation.  There  is  his  wisdom  and  his  good- 
ness to  be  seen  in  that  first  sort  of  act  already  .spoken  to. 

And  his  power  is  most  visible,  and  especially  to  be  seen 
in  the  latter  sort  of  act,  as  we  shall  show  when  we  come  to 
speak  to  it.  But  to  any  that  would  give  themselves  liberty 
of  their  own  thoughts,  one  would  think,  they  should  not 
part,  for  all  the  world,  with  the  consolation,  that  this  one 
thing  should  afford  us ;  that  is,  that  all  this  vast  frame  of 
things  should  be  produced  by  divine  wisdom,  goodness, 
and  power,  into  that  exquisite  order  in  which  we  now  be- 
hold ihem;  and  that,  hereupon,  he  that  could  tell  how  to 
make  such  a  world  as  this,  replenished  with  such  variety 
of  inhabitanis,  knows  how  to  govern  and  dispose  every 
thing  he  halh  made.  And,  as  there  hath  been  that  display 
of  those  glorious  excellencies,  in  the  Divine  Nature,  in  the 
frame  and  contexlureof  this  whole  creation,  we  ought  here- 
upon always  to  expect,  that  he  will,  with  the  same  wisdom, 
power,  and  goodness,  regulate,  govern,  and  dispose  of  what 
he  hath  so  made.  All  these  itiings  will  appear,  and  show 
themselves  in  the  most  proper  seasons,  without  our  dis- 
tracting and  self-tormenting  cares.  Let  us  be  desirous, 
principally  and  finally,  of  nothing  but  that  he  who  made 
such  a  World  as  this,  for  himself,  and  for  his  own  glory, 
may,  in  his  own  way  and  lime,  have  that  glory  out  of  it 
which  he  seeks  and  designs  for  himself  Yea,  let  us  be 
content,  that  he  should  have  it  in  such  a  way  as  may  pos- 
sibly be  conjunct  with  our  suffering  many  inconveniences; 
things  that  may  be  grievous  to  us,  to  our  flesh  and  blood, 
Preached  July  let,  1693. 


Part  II. 


and  external  sense.  Should  not  he  have  his  glory  out  of 
his  own  creation,  his  own  way  f  This  world  was  not  made 
for  us,  but  it  was  made  for  hrm,  by  whom  it  was  made. 


LECTURE  XL' 


[2.]  But  then,  as  I  have  told  you,  in  the  second  place, 
we  are  now  to  consider,  that  as  the  expression,  here  in  the 
text,  doth  more  directly  signify  that  one  act  of  putting 
things  into  order,  which  is  the  native  import  of  the  word; 
so  there  is  anolher  act  necessarily  suppo.sed;  and  that  is, 
the  bringing  of  things  out  of  nothing,  which  are  the  proper, 
the  truly  proper,  matlerof  production,  or  whatsoever  is  extra 
Deum,  whatsoever  is  a  diverse  thing  from  the  being  of  the 
Deity  itself  This  word,  "  frame,"  doth  not  signify  directly 
this  act,  but  it  dolh  necessarily  suppose  it.  Order  dolh 
suppose  a  subject,  the  things  in  being  that  are  brought  into 
that  order.  And  as  the  two  great  attributes  before  men- 
tioned, divine  wisdom  and  goodness,  do  shine  forth  in  that 
former  act,  the  putting  of  things  into  order  ;  so  his  power 
doth  most  eminently  appear  in  this  latter  act,  the  bringing 
of  the  things  which  Jie  so  puts  into  order,  out  of  nothing. 

As  we  do  not  pretend  to  assert  this  act,  from  the  import 
of  this  word  that  is  used  in  the  lext,  abstractly  considered, 
so  neither  do  we  pretend  to  assert,  from  the  native,  proper 
force  and  significancy  of  any  one  word  at  all,  that  we  must 
think  appropriate  to  this  purpose,  as  only  lo  signify  this 
act  and  nothing  else.  We  do  readily  grant,  the  Hebrew 
and  the  Greek  words  thus  rendered,  are  frequently  used 
wilh  more  latitude  than  barely  to  signify  the  bringing  of 
things  out  of  nothing.  And  so,  this  act  is  not  to  be  con- 
cluded from  the  force  and  import  of  such  words,  abstractly 
considered  by  themselves.  Words  that  are  of  a  more  inde- 
finite signification,  that  may  signify  more  things  than  one, 
Ihey  are  always  determined  to  some  one  particular  sense 
or  other,  by  the  circumstances  of  the  place  where  they  are 
used.  There  is  not  any  one  word  at  all,  that  is  to  be  con- 
fined and  limited  to  one  certain  sense  by  its  own  native 
import;  or,  at  lea.st,  there  are  very  few  words  that  are  ca- 
pable of  that  confinement  and  restriction  by  constant  and 
unvaried  use.  But  what  they  mean  in  this  or  that  .saying, 
is  to  be  judged  by  the  circumstances  of  the  discourses 
wherein  they  lie. 

What  of  the  creation  is  defi.de,  a  matter  of  faith  merely, 
we  have  hinted  to  you  already,  and  shall  furlher  have  oc- 
casion to  show  you,  when  we  come  to  speak  of  that  second 
head,  how  we  are  to  come  to  this  understanding.  But,  in 
the  mean  time,  it  is  very  evident,  when  it  is  said,  that  we 
are  to  understand  this  by  faith,  that  the  worlds  were  so 
and  so  framed,  we  are  not  lo  understand  it  exclusively,  as  if 
the  meaning  of  the  text  were, to  shut  out  every  thing  of  ar- 
gument or  ratiocination  in  the  matter.  One  and  the  same 
thing  may  be  assented  to,  from  divers  different  premises, 
as  was  hinted  lo  you  before.  It  is  enough  for  our  purpose, 
and  even  to  make  this  which  I  am  now  speaking  of  a 
matter  of  faith,  to  wit,  the  producing  of  created  things  out 
of  nothing,  if  it  shall  evidently  appear,  that  in  some  texts 
of  Scripture  this  must  be  ultimately  intended  and  meant; 
and  that  no  other  thing  can  be,  so  as  lo  exclude  ihe  neces- 
s.iry  pre-supposition  of  this ;  and  there  are,  undoubtedly, 
some  texts  that  must  be  so  understood,  that  there  halh 
been  somewhat  produced  out  of  nothing,  out  of  which 
other  things  at  length  were  made  lo  arise. 

As  to  that  first  lext  of  Scripture,  "  In  the  beginning  God 
created  the  heaven  and  the  earth."  Created  must  neces- 
sarily have  this  sense,  at  least,  by  an  unavoidable  neces- 
sity ;  for  this  making  heaven  and  earlh,  being  said  to  be 
in  the  beginning,  when  things  took  their  beginning,  had 
their  first  rise,  it  must  suppose  that  heaven  and  earlh  were 
not  only  brought  into  order,  but  that  of  which  they  were 
made,  was  made  of  itself  to  exist,  not  having  existed  before. 
Otherwise,  how  was  that  the  beginning  of  things'?  How 
was  that  the  head  of  things  1  as  the  Hebrew  word  Resch, 
from  whence  Ihe  word  Bershilh,  in  the  beginning,  signifies. 
Otherwise,  this  word  must  assert   a  contradiction,  that 


Lect.  XI. 


GOD'S  WORK  OP  CREATION. 


1165 


things  were  begun,  and  not  begun,  at  that  time  when  God 
created  heaven  and  earth. 

And  so,  if  you  go  forward  to  that  first  of  John's  Gospel, 
ver.  2,  3.  "  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God.  All  things  were 
created  by  him,  (that  is,  God,)  and  without  him  was  nothing 
made  that  was  made  ;"  every  thing  that  was  not  God,  was 
then  made ;  all  things.  And,  therefore,  to  suppose  that 
all  these  made  things  were  made  out  of  pre-existent  matter, 
is  to  suppose,  that  that  pre-existent  matter  was  not  a  thing, 
for  all  things  were  said  to  be  made  by  him.  All  things 
beside  himself  were  then  raacte,  therefore,  matter  itself  was 
then  made,  out  of  which  other  things  were  made  ;  unless 
it  shall  be  said  that  matter  is  nothing,  and,  if  so,  we  have 
what  we  seek,  that  is,  that  there  are  some  things  made  out 
of  nothing;  but  if  it  were  a  thing,  and  were  not  the  Di- 
vine Being,  as  it  is  impossible  to  be,  it  was  a  self-made 
thing,  and  then  made  out  of  nothing. 

And  to  this  purpose  must  the  explicatory  proposition  in 
the  text  be  necessarily  adapted,  so  that  the  things  that  are 
seen,  were  not  made  of  things  that  did  appear.  The  phe- 
nomena, (that  is  the  word  there,)  things  not  then  appearing, 
when  the  worlds  were  thus  framed  by  the  word  of  God ; 
that  is,  things  not  before  existing,  for  there  is  nothing  at 
all  that  can  be  supposed  to  exist,  but  doth  appear  to  some 
faculty  or  other,  either  divine  or  created.  But  they  were 
things  simply  not  appearing  at  all,  and,  therefore,  not  ex- 
isting at  all,  out  of  which  these  worlds  were  made. 

And  lexicographers  do  take  notice  of  that  among  the 
other  senses  of  the  word  tpatmficDun,  that  it  signifies  to  ex- 
ist. And,  tnerefore,  the  worlds  are  said  to  be  framed  out 
of  that  which  once  did  not  exist,  till  it  was  made  to  exist 
by  the  divine  creative  power.  And  therefore,  they  foolishly 
think  who  would  put  a  difficulty  upon  God  in  this  case, 
such  as  was  put  upon  the  Israelites  in  Eg}'pt,  to  make 
brick  without  straw ;  as  if  omnipotency  could  be  posed 
or  meet  with  any  obstruction  to  its  designed  acts,  for  want 
of  matter  to  work  upon.  It  was  all  one  to  him,  (who  call; 
things  that  are  not,  and  makes  them  be  as  if  they  were,  as 
the  expression  Rom.  iv.  17.)  whether  there  were  the  pre- 
existent  matter  to  work  upon  or  no;  and  the  non-pre- 
existence  can  never  nonplus  omnipotency. 

And  therewith  should  we  obviate  the  vain  and  idle 
question,  when  we  hear  of  the  worlds  being  framed  by  the 
word  of  God  ;  "  Aye,  but  of  what  were  they  made  1  made 
they  were,  but  what  did  he  make  them  of?"  They  must 
have,  originally,  been  made  out  of  what  before  was  not, 
seeing  it  was  his  pleasure  that  they  should  be ;  for  his 
pleasure  all  things  are  and  were  created.  Rev.  v.  9.  And 
so,  (as  was  said  before,)  if  you  take  matter  within  the  com- 
pass of  being,  it  must  itself  be  a  made  thing. 

Now,  concerning  this  act,  the  bringing  of  all  things  out 
of  nothing,  take  this  two-fold  assertion,  which  we  shall 
evince  to  you,  and  according  whereunto  we  are  to  con- 
ceive of  it — that  it  is  possible  to  no  created  agent ;  and — 
that  it  is  possible  to  God. 

First,  To  all  created  agents,  it  was  impossible  to  bring 
something  out  of  nothing.  It  is  impossible  to  all  the 
power  of  nature,  unto  the  power  of  whatsoever  creature, 
or  unto  all  the  creatures  uniting  their  power.  I  shall  not 
trouble  you  with  the  rea-souings  of  the  schools  to  this  pur- 
pose, by  which  they  plainly  enough  demonstrate  creation 
(that  is,  bringing  something  out  of  nothing)  to  be  impossi- 
ble to  any  creature.  It  is,  indeed,  a  much  disputed  thing 
among  them,  whether  God  cannot  impart  his  power,  whe- 
ther it  cannot  be  communicated  to  a  creature,  .so  as  that  he 
may  not  make  use  of  a  creature  in  creation;  but  it  is  little 
material  how  that  goes. 

But  that  a  creature  cannot,  by  all  its  own  strength,  be 
able  to  bring  any  thing  out  of  nothing,  nor  all  created 
power  put  together,  needs  no  other  conviction,  but  an  ap- 
peal even  to  common  understanding.  Nor  can  you  con- 
ceive it  any  way  possible  for  you.  And  if  you  say,  "  No, 
I  cannot  do  it  alone  ;  but  if  I  take  in  the  advice,  or  super- 
added helps  of  such  and  such  things,  possibly  we  may  to- 
gether." Why,  suppose  all  the  power  and  force  of  all  men 
in  the  world,  and  of  all  created  agents  besides,  were  to  be 
united  in  one  act,  you  cannot  so  much  as  conceive  that 
they  could  produce  so  much  as  one  single  atom  into  being 
out  of  nothing.    As  it  is  equally  impossible  to  all  created 


power  to  annihilate,  as  to  create,  to  reduce  something 
hack  again  into  nothing,  as  to  produce  something  out  of 
nothing  ;  so  also  is  it  equally  possible  for  the  divine,  un- 
created power  to  bring  all  things  out  of  nothing.  And 
then,  therefore, 

Secondly :  We  are  to  conceive  concerning  this  act,  as  it 
is  impossible  to  any  created  agent,  so  it  is  possible  to  God, 
and  to  the  divine  agency.  For  it  is  plain,  it  implies  no- 
thing of  contradiction  in  the  thing  itself;  that  that  which 
did  not  exist,  should  exist,  as  it  is  evident  that  many 
things  do  exist  which  did  not  exist.  Therefore,  there  is  no 
contradiction  in  that,  what  did  not  exist,  should  exist,  as 
is  is  evident  that  many  things  do  exist.  And,  therefore,  to 
suppose  it  impossible  to  God  to  make  that  exist,  which 
did  not  exist,  is  itself  to  assert  a  contradiction.  For  the 
notion  of  God  doth  carry  infiniteness  in  it;  you  cannot 
form  a  notion  of  God,  but  it  must  include  infiniteness. 
But  to  say  that  he  is  infinite,  infinite  in  lieing,  in  his  per- 
fections, in  his  power  too,  and  yet,  that  h^'  cannot  do  that 
which  implies  no  contradiction  to  be  done,  is  to  deny  God 
to  be  God.  It  is  to  say,  God  is  but  a  finite  being,  or  of  finite 
power;  to  say,  that  which  you  call  God  is  not  God,  which 
is  a  contradiction,  when  you  say  that  he  cannot  do  that 
which  implies  no  contradiction  that  it  should  be  done ; 
that  is,  that  that  which  did  not  exist,  should  exist. 

But  admit  this,  perhaps  you  will  object,  that  it  is  pos- 
sible to  divine  agency  to  make  something  out  of  nothing, 
that  doth  not,  however,  prove  that  God  hath  now  done  so. 
There  are  many  things  possible  to  be  done,  which  are  not 
actually  done.  And  it  is  no  argument,  from  the  aflirma- 
tion  of  the  power  to  assert  the  act. 

To  this,  I  only  say.  It  is  not  alleged  to  that  purpose ; 
we  do  not  assert  the  possibility  of  creating  something  out 
of  nothing,  to  prove  that  something  hath  been  created  out 
of  nothing;  but  only  by  way  of  answer  to  them,  that  would 
thereby  prove,  that  something  was  never  created  out  of 
nothing,  because  it  is  an  enunciato  aflirmation,  that  which 
is  impossible  to  be  done  is  never  actually  done,  though  it 
doth  not  follow,  that  because  the  thing  is  possible  to  be 
done,  therefore  it  is  actually  done.  And,  therefore,  this  is 
alleged  only  in  answer  to  them,  that  do  say  it  is  simply 
impossible.  But  we  prove  it  not  to  be  impossible,  for 
many  things  exist  that  did  not  always  do  so. 

But  we  otherwise  prove,  that  it  hath  actually  been  so, 
that  is,  that  he  hath  made  something  out  of  nothing;  that 
is,  that  we  have  proved  it  from  those  plain  texts,  that  can- 
not but  be  understood  in  that  .sense.  And  we  shall  now 
prove  it,  from  the  gross  and  manifold  absurdities,  that  they 
are  unavoidably  cast  upon,  who  disallow  something  to  be 
made  out  of  nothing.  That  is,  such  absurdities  as  these; 
first,  they  must  suppose  this  world  to  have  been  eternally, 
of  itself,  as  it  is;  or,  secondly,  they  must  affirm  there  hath 
been  necessarily  self-subsisting  matter  from  eternity  ;  or, 
thirdly,  they  must  a.ssert,  that  God  hath  made  all  things 
out  of  himself,  that  whatsoever  is  made,  is  part  of  himself. 
But  these  are  all  of  them  the  most  manifest  and  gross 
ab.surdities  that  can  be  thought. 

i.  That  this  world  should  have  been  eternally  as  it  is, 
without  beginning.  They  that  will  pretend  to  say  so,  must 
first  throw  away  all  divine  revelation  about  this  matter, 
which  manifestly  asserts  it  never  to  have  been  eternal,  but 
hath  begun  to  be.  But  besides  that,  they  do  assert,  here, 
repugnancies  in  the  very  nature  of  the  thing,  for  they  must 
assert  the  world  to  be  as  new  now,  as  it  was  several 
thousands  of  years  ago  ;  that  it  was  as  old  the  first  year, 
as  now  it  is ;  that  is,  the  first  year  in  our  account.  Besides 
what  is  wont  to  be  alleged  by  them  who  are  for  that  second 
horrid  opinion,  that  matter  was  nece.ssarily  self-subsisting 
from  eternity ;  they  think  themselves  concerned  to  prove 
the  world's  being  from  eternity,  as  it  is;  and  they  do  .so 
from  that  consideration,  that  then  it  is  most  unconceivably 
strange,  that  we  should  have  no  records  of  things,  (as  one 
of  those  Epicureans  speaks.)  elder  or  of  a  more  ancient 
date  than  the  times  of  the  Trojan  war,  and  the  like      But, 

ii.  That  which  is  more  plausibly,  and  more  usually, 
taken  up  in  these  latter  times,  (though  it  was  an  ancient 
by-gone  absurdity  too,)  is,  that  there  must  be  such  a  thing 
as  eternal  matter,  out  of  which  many  things  were  brought 
into  this  frame,  in  which  now  they  are :  and  some  that 
will  not  pretend  to  atheism  do  think,  that  only  that  matter 


1166 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  II. 


did  pre-exist,  and  things  could  not  have  been  produced 
into  that  order  and  state  wherein  they  do  now  appear,  but 
by  a  divine  agency  ;  that  is,  by  a  divine  power  and  wisdom 
running  through  all  things,  and  modelling  Ihem  into  that 
form  in  which  we  do  find  they  do  now  appear,  and  are 
now  cast ;  but  nothing  is  moie  obvious  to  them  that  do 
consider,  than  the  gross  absurdity  of  that  opinion,  that 
there  must  be  such  a  thing  as  eternal,  self-subsisting  mat- 
ter, out  of  which  God  made  the  worlds.    For, 

(i.)  That  would  ascribe  to  the  matter,  the  most  funda- 
mental attributes  of  the  Divine  Being;  that  is,  self-sub- 
sisting or  necessary  existence.  Nothing  can  be  imagined 
more  grossly  absurd,  than  that  the  highest  and  most  radi- 
cal and  most  fundamental  attribute  of  the  Deity  should  be 
ascribed  to  dull  and  senseless  matter,  that  is,  to  exist  of 
itself,  and  that  it  should  be  possible  to  him,  if  he  would, 
to  reduce  it  to  nothing:  and  that  this  prerogative  should 
belong  to  every  particle  of  matter,  and  that  all  matter  be- 
ing reduced  into  minute  particles,  even  in  our  conception, 
then  each  minute  particle  mtist  be  in  itself  an  independent 
thing,  existing  of  itself  without  dependance  on  any  thing 
else.  Which,  if  it  be  acknowledged,  then  shall  you  have 
as  many  deities  as  there  are  minute  particles  of  matter 
throughout  the  universe. 

(ii.)  This  will  further  confute  that  gross  conceit,  that 
there  must  be  any  self-subsisting  matter  from  eternity. 
And  if  there  were  such,  it  were  altogether  impossible  that 
this  world  should  be  made  out  of  it.  And  so  it  is  as.serted 
not  only  impiously  but  vainly :  impiously,  as  it  doth  in- 
trench upon  a  peculiar  and  most  fundamental  attribute  of 
the  Divine  Being,  to  wit,  self-subsistence  ;  and  vainly,  be- 
cause it  were  impossible  this  world  should  be  made  of 
such  matter,  if  there  were  any  such ;  for  whatsoever  is  ne- 
cessarily self-subsisting  is  unchangeable ;  that  which  is 
necessarily  what  it  is,  can  never  be  other  than  it  is.  And 
it  is  altogether  impossible  that  a  world  could  be  made  of 
it,  without  its  undergoing  various  changes.  If  it  be  neces- 
sarily .such,  of  and  from  itself,  which  now  iti.s;  that  which 
is  necessarily  what  it  is.  is  eternally  what  it  is.  And  there- 
fore, can  never  be  liable  to  any  change,  not  so  much  as 
that  intrinsic  change  of  motion.  For  suppo.se  any  minute 
particle  of  matter  to  be  of  itself  necessarily,  it  must  be 
some  where  ;  and  if  it  be  necessarily  any  where,  it  can  by 
no  succeeding  change  be  any  where  else :  and  so  must  be 
simply  unmovable.  And  then,  this  world  could  never  be 
made  of  it,  that  is,  of  uninoving  matter:  and  it  must  be 
unmoving  matter,  and  incapable  of  motion,  if  it  be  of  it- 
self what  it  is.  For  if  it  be  of  itself  it  must  be  necessarily 
somewhere;  and  if  it  be  some  where  necessarily,  it  must 
be  some  where  eternally,  and  can  never  change  its  place. 
And  again, 

(iii.)  That  opinion  of  eternal,  necessary,  self-subsisting 
matter,  the  absurdity  of  it  is  enough  to  be  evinced  from 
hence,  that  is,  that  the  ground  upon  which  it  is  asserted 
equally  serves  for  the  asserting  of  a  manifest  falsehood; 
that  is,  that  nothing  else  is  made  out  of  nothing.  We  may 
as  well  suppose  matter  to  be  made  out  of  nothing,  as  any 
thing  else  to  be  made  out  of  nothing;  but  something  else 
must  be  acknowledged  to  be  made  out  of  nothing.  We 
told  you,  at  first,  speaking  of  the  object  of  creation,  that 
the  universal  distinction  that  created  things  are  capable 
of,  is  into  two  heads,  of  mind  and  matter.  Now,  they 
must  acknowledge  minds  to  be  made  of  nothing,  that  they 
are  not  eternally  self-subsisting.  And  if  a  mind  can  be 
made  out  of  nothing,  why  may  not  matter  as  well  as 
mind  1  and  it  is  plain,  that  (speaking  of  the  mind  of  a 
creature)  that  must  be  made  out  of  nothing  ;  for  it  could 
never  be  made  out  of  matter,  matter  being  incapable  of 
thought;  and  thought  is  the  most  es.senlial  thing  we  can 
conceive  of  in  the  notion  of  a  mind.  This  can  never,  upon 
any  terms,  agree  to  matter;  that  is  a  material  thing;  as 
such  it  is  impossible  that  that  should  be  capable  of  thought, 
or  of  the  power  of  thinking. 

There  is  no  part  of  matter  to  which  that  can  agree,  for 
you  can  conceive  nothing  of  matter,  or  of  the  several  par- 
ticles of  matter,  but  either  its  size,  that  is,  being  bigger  or 
lesser;  or  its  figure,  that  is,  being  so  shaped  ;  or  its  situa- 
tion, that  is,  being  in  this  place  or  that,  in  reference  toother 
parts  or  particles  of  matter;  or  its  motion  to  one  part  or 
another.     Now,  none  of  these  can  make  the  power  of 


thought  to  be  any  way  at  all  compatible  to  matter ;  for  it 
must  be  grossly  absurd  to  imagine,  that  if  matter  be  of 
such  a  size,  such  a  bigness,  now  it  is  true,  being  of  such 
a  size,  it  cannot  think ;  but  if  it  were  a  little  bigger,  or  a 
little  less,  it  could  think.  And  then,  again,  if  you  speak 
of  the  figure  of  it,  if  it  be  round,  it  cannot  think;  but  if  it 
were  square,  or  triangular,  it  would;  how  absurd  is  such 
a  conception  or  imagination  as  this  !  So  likewise,  to  think 
that  motion  should  endow  it  with  a  power  of  thought  is 
most  absurd  ;  that,  being  here,  it  could  not  think,  but 
carry  it  there,  and  then  it  can  think.  Or  to  think  that  situ- 
ation could  give  it  that  capacity.  And  you  cannot  think 
or  conceive  any  thing  of  matter  but  one  of  these.  Now  if 
any  of  these  cannot  contribute  to  make  it  have  a  power  of 
thought,  to  make  a  mind  of  it,  I  say,  since  there  were 
minds  that  were  not  of  themselves  from  all  eternity,  and 
could  not  be  made  out  of  matter,  then  those  minds  were 
made  out  of  nothing.  And  if  minds  were  made  out  of 
nothing,  why  not  matter  as  well  as  minds  ■!  And  that  is  a 
third  consideration  to  evince  the  absurdity  of  that  imagina- 
tion of  self-subsisting  matter,  from  eternity,  out  of  which 
the  world  must  be  supposed  to  be  made.    And, 

(iv.)  It  will  be  further  proved  from  hence,  not  only  to 
be  absurd,  but  blasphemous;  that  is,  that  it  would  make 
God  to  be  a  finite  being.  That  was  intimated  another  way 
before,  but  it  will  also  appear  this  way  that  is  now  ofiered 
to  your  consideration.  That  is  the  only  reason  that  is  pre- 
tended, why  there  must  be  self-subsisting  matter,  because 
God  cannot  make  something  out  of  nothing;  and  .so  that 
he  had  not  power  in  himself  of  creating  matter ;  and  then 
he  cannot  be  understood  to  have  in  himself  infinite  power, 
or  to  be  himself  virtually,  the  all-comprehending  Being. 
But  most  certain  it  is,  that  the  name  God  doth  compre- 
hend all;  as  even  the  significancy  of  that  title  Pan,  given 
to  the  god  among  the  pagans,  did  import,  that  he  was  vir- 
tually all  things ;  that  is,  that  there  is  virtually  nothing 
which  is  not  comprehended  in  the  most  perfect  excellency 
of  his  being.  And  therefore,  if  matter  be  something,  if  it 
be  a  real  something,  then  it  must  be  comprehended  within 
the  virtual  power  of  the  Divine  power  ;  otherwise,  that  is 
not  all-comprehending ;  and  that  it  should  not  be  so,  is 
repugnant  to  the  very  notion  of  God,  a  Being  of  infinite 
perfection  in  himself  If  he  be  such,  then  he  comprehends 
this  perfection  in  himself  the  power  of  making  matter,  as 
it  is  a  greater  perfection,  sure,  to  be  able  to  do  this,  than  to 
be,  as  to  this,  impotent.    And  then, 

iii.  A  third  absurdity,  which  is  conjunct  with  no  less 
blasphemy  too,  which  they  are  cast  upon  who  deny  the 
creation  at  first,  to  have  been  out  of  nothing,  and  that  is 
the  conceit  of  many  of  the  stoics  of  old,  and  which  hath 
been  taken  up  by  some  more  lately,  is,  that  God  made 
things  out  of  himself  Not  meaning,  nor  referring  as  the 
efficient,  as  the  agent,  (as  we  all  do,)  but  to  himself  as  the 
svbjectum  ex  quo,  the  subject  end  of  which  things  were  made. 
So  that  all  the  creation,  and  the  greatest  sorts  of  creatures, 
they  are  several  pans  of  God,  so  and  so  diversified.  But 
to  this,  nothing  more  needs  to  be  said  than, 

(i.)  That  the  Divine  Being  is  simple,  impartible,  unca- 
pable  of  division  into  parts :  it  is  inconsistent  with  the  per- 
fection of  God,  that  it  should  be  otherwise:  and, 

(ii.)  The  Divine  Being  is  the  most  perfectly  spiritual 
Being,  the  most  purely  and  perfectly  spiritual;  and  there- 
fore material  things  were  never  made  out  of  it.  For  it 
is  altogether  as  impossible  to  turn  a  spirit  into  matter,  as 
it  is  to  turn  matter  into  spirit. 

Something  I  would  say  by  way  of  Use,  before  I  go  ofl' 
from  this  head,  and  proceed  to  the  other,  the  manner,  here, 
as  ascertained  how  we  come  by  this  notion  of  the  creation ; 
that  is,  faith.  Pray  make  this  reflection,  upon  what  hath 
been  already  said  :  If  this  creation  could  originally  come 
out  of  nothing,  then  let  no  doubt,  I  beseech  you,  trouble 
your  minds  about  a  new  creation.  Did  God,  at  first,  make 
heaven  and  earth,  or  make  the  worlds  out  of  nothing  1 
Sure  he  can  as  easily  make  a  new  world  out  of  that  ill  state 
of  things  in  which  we  now  behold  them,  as  he  did  the 
whole  world,  as  now  it  is,  out  of  nothing.  If  you  will  say, 
There  are  no  appearances  looking  that  way:  if  there  shall 
be  a  new  heaven,  and  a  new  earth,  how  can  we  admit  that 
thought,  when  there  are  no  appearances  tending  thereunto  1 
Why,  this  world  was  first  made  out  of  things  that  did  not 


Lect.  XII. 


GOD'S  WORK  OF  CREATION. 


1167 


appear.  There  were  no  appearances  as  to  the  creation  of 
this  world  before  it  was  made  :  what  if  there  be  no  ap- 
pearance, nay  if  there  be  contrary  appearances,  if  things 
look  quite  another  way,  and  with  a  quite  contrary  face 
and  aspect?  What  is  all  that  to  Him  who,  at  first,  made 
heaven  and  earth  with  a  word  1  It  would  greatlj'  facili- 
tate our  faith,  if  we  did  this,  if  we  did  but  con.sider  these 
two  things :  first  of  all,  the  greatness,  and  secondly,  the 
facility,  of  this  work  of  God.  The  greatness  of  it,  so  vast 
a  thing  and  so  great  a  thing  as  this  world  is;  and  the  fa- 
cility of  his  doing  :  he  spake  and  it  was  done ;  as  the  Psalm- 
ist expresses  it ;  Dlctvm  foctum^  as  soon  as  it  could  be 
spoken.  Let  such  a  thing  be  !  and  it  was;  "  Let  there  be 
light,  and  there  was  light ;"  Let  there  be  heaven  and  earth, 
and  they  were.  So  to  make  a  new  heaven,  and  a  new 
earth,  when  the  season  thereof  comes,  is  equally  easy,  as 
all  things  are  equally  easy  to  Him  that  can  do  all  things. 


LECTURE  XII.* 


Before  we  proceed  to  the  next  head,  it  remains  only  to 
consider  somewhat  that  is  wont  to  be  objected,  by  such  as 
too  much  indulge  a  litigious  temper  and  disposition  of  spi- 
rit, against  the  one  and  the  other  of  these  acts ;  the  putting 
things  into  this  order  wherein  we  find  them,  and  the  bring- 
ing of  things  into  being  that  were  nothing  before. 

1.  There  are  that  do  object  against  that  act,  which  is  here 
expressed  in  our  English,  by  the  name  of  framing  of 
worlds,  the  putting  things  in  them  into  the  order  which  we 
row  behold.  That  is,  it  is  objected,  that  if  this  order 
which  we  see  in  the  universe,  were  the  efliect  of  divine 
wisdom  and  design,  it  would  be  certainly  much  more  ac- 
curate than  we  find  it ;  things  would  be  done  with  more 
exactness,  there  would  not  be  so  many  defects  as  we  see 
in  the  universe.  It  seems  not  to  be  congruous  (such  do 
imagine)  to  the  wisdom  of  God,  that  he  should  undertake 
the  settlmgof  an  order  in  this  creation,  and  that  it  should, 
in  such  respects  as  have  been  mentioned,  and  many  other, 
be  liable  to  so  much  exception.  And  to  this,  there  are 
several  things  to  be  said.    As, 

(1.)  That  it  is  very  true,  indeed,  the  order  of  things 
would  he  more  exact  and  accurate  than  it  is,  if  it  had 
been  God's  design  to  make  every  creature,  and  the  whole 
frame  of  things,  as  perfect  as  he  could  have  made  it.  But 
we  have  no  reason  to  imagine  that  that  was  any  thing  of 
his  design.  He  did  not  make  it  to  answer  onr  purpose, 
but  his  own,  all  being  to  run  into  an  eternal  state  of  things 
at  last,  and  this  temporary  state  to  be  of  short  continu- 
ance. And  therefore,  let  such  as  do  think  there  should 
have  been  greater  exactness  and  accuracy  in  this  frame 
of  things,  (if  this  will  not  satisfy  them,)  sit  down  and 
wonder,  that  when  it  was  intended,  one  time  of  another, 
such  creatures  as  they  should  be  raised  up  into  being  in 
the  world,  that  God  did  not  put  things  into  better  order 
for  their  entertainment,  that  he  did  not  make  every  thing 
more  exactly  to  answer  their  fancies,  appetites,  and  hu- 
mours.   But, 

(2.)  It  is  enough  to  the  purpose  here  asserted,  that  the 
worlds  were  framed  by  the  Word  of  God,  by  the  Eternal 
Logos,  that  did  predetermine  the  order  of  things,  and  by 
a  powerfully  exerted  word,  in  the  time  and  season,  when 
things  were  to  exist  and  come  forth  into  being,  I  say,  it 
sufficiently  answers  what  is  here  asserted,  if  it  doth  appear 
that  all  things  were  done  with  design,  and  so  as  that  they 
could  not  be  done  by  any  wisdom  or  power  less  than 
divine.  This  is  enough  for  our  purpose,  that  there  are 
characters  of  design  upon  the  whole  frame  of  things;  but 
that  such  a  design  as  this  could  never  have  been  laid,  nor 
could  ever  have  been  effected  by  any  created  wisdom  or 
power  whatsoever,  for  the  wisdom  we  see  in  the  contex- 
ture of  the  things  which  we  behold,  is  no  where,  in  the 
creature,  accompanied  with  power  capable  of  doing  such 
things.  Not  to  speak  of  things  in  particular,  if  you  do 
but  consider  these  two  properties  of  things  that  are  framed 
and  made,  either  first,  the  magnitude  of  some,  or  the  par- 
*  Preached  July  sth.  1692. 


vitude  of  others  ;  (only  to  instance  in  those  two ;)  as  it  is 
manifest  there  was  a  design,  so  it  is  equally  manifest  that 
no  created  agent  could  have  done  any  thing  like  either  of 
these.     Either, 

[1.]  As  to  magnitude:  the  magnitude  of  the  universe, 
what  created  agent  could  have  made  so  vast  a  fabric  as 
heaven  and  earth,  as  "  the  worlds'!"  which  is  the  expres- 
sion in  the  text.  All  created  agency  must  confess  itself 
outdone.  Nothing  is  left  us  upon  that  account  to  consider, 
when  we  ask  the  question,  How  came  there  to  be  such 
worlds  %  It  is  resolvable  by  nothing  else,  but  that  the 
worlds  were  framed  by  the  word  of  God.    And  then, 

[■2.]  On  the  other  hand,  if  you  do  but  consider  the  par- 
vitude  of  things,  the  many  multitudes  of  things  that  have 
life :  no  created  agent  can  contrive  or  do  any  such  thing. 
IVIultitudes  of  little  creatures,  in  the  kinds  of  them,  too 
little  to  be  seen  by  our  naked  eye,  but  that  by  instruments 
may  be  seen  to  have  their  respective  moMve  powers.  And 
those  that  are  capable  of  dissection,  thut  there  should  be 
as  many  parts  observable,  for  the  several  functions  of  life, 
in  some  of  the  minutest  insects,  as  are  to  be  found  in  an 
elephant.  It  is  plain,  that  a  wise  design  there  was  in  the 
framing  of  things  as  they  are  made,  and  that  it  is  aUoge- 
ther  impossible  it  should  be  done  by  any  other  but  a  Di- 
vine agent,  whether  you  consider  the  magnitude  or  the 
parvitude  of  things  that  are  made.     And  again, 

(3.)  There  is  this  further  to  be  considered  as  to  this  ob- 
jection, that  in  looking  upon,  and  taking  notice  of,  the 
works  of  God,  we  are  not  to  consider  them  abstractly  and 
severally,  but  we  are  to  consider  them  as  parts  of  one  entire 
whole,  and  in  their  reference  to  that.  As  a  heathen  philo- 
sopher, among  the  Greeks,  tells  us,  "  If  we  should  make  a 
judgment  of  the  whole  work  of  creation  by  this  orthat  less 
comely  part  of  it,  it  were  the  .^ame  thing  as  if  one  would 
give  an  account  what  sort  of  creature  man  is,  and  take  for 
instance  and  example,  such  a  one  as  Thersites,  or  one  of 
the  most  deformed  of  all  men,  and  so  give  an  account  of 
the  structure  of  the  human  body  by  such  a  one,  that  there 
would  be  as  little  cause  of  cavil,  as  he  would  have  with  a 
picture  drawer,  who  should  find  great  fault  with  him  that 
he  put  not  bright  colours  every  where,  that  there  are,  any 
where,  dark  shadows  to  be  found."  This,  and  much  more 
to  this  purpose,  is  discoursed  by  a  heathen,  for  the  vindi- 
cation of  God  as  to  this  thing,  that  there  should  be  any 
thing  of  defect,  or  not  the  mo.st  absolute  perfection,  to  be 
found  in  every  creature  that  we  can  look  upon.  And  again, 

(4.)  It  is  further  to  be  considered  to  this  purpose,  that 
we  are  to  consider  the  time  and  texture  of  things  in  this 
universe,  not  barely  as  now  it  is,  hut  as  at  first  it  was,  and 
to  consider  this  inferior  part  of  the  creation,  which  was 
made  for  the  use  and  service  of  man,  was  in  its  original 
state,  when  he  was  in  his  original  state :  that  man  for 
whom  all  this  lower  world  appears  to  have  been  made,  is 
become  a  degenerate  creature,  an  apostate  Creature.  And 
that,  as  he  is  gone  very  far  from  his  original,  things  are 
very  far  gone  from  their  original,  in  which  they  were 
made  for  him.  The  frame  of  this  world  is  not  like  what 
it  was.  What  changes  there  were  in  it  for  the  sin  of  man, 
before  the  flood,  weknownot.  But  that  must  have  infer- 
red a  universal  change  in  all  this  earth.  And  we  find,  as 
to  the  point  of  longevity,  things  have  altered  apace,  and 
did  gradually  alter  in  that  respect.  So  as  in  a  short  com- 
pass of  time,  in  comparison,  lives  of  seven  or  eight  hundred 
years,  or  more,  were  come  to  sixty  or  eighty  years,  a  very 
great,  and  hardly  a  tolerable  age,  all  labour  and  sorrow. 
That  sickness  and  mortality  are  come  into  this  world,  it  is 
true ;  but  who  brought  them  in  1  They  were  sinners  that 
introduced  them.  It  is  sin  that  hath  so  slurred  the  crea- 
tion of  God,  as  to  that  noble  creature,  and  as  to  the  sub- 
servient creature,  proportionally.    And, 

(5.)  It  is  further  to  be  considered  too,  that  God  hath 
since  the  first  creation  of  things,  settled  an  ordinary  course 
of  nature  in  the  world,  which  ordinarily  he  doth  not  in- 
vert or  alter,  but  for  some  very  great  purposes.  As  when, 
now  and  then,  a  miracle  is  to  be  wrought;  otherwise,  usu- 
ally, he  doth  not  interpose  to  change  the  course  of  nature, 
but  lets  things  run  on  according  to  the  tendency  and  cur- 
rent of  second  causes. 

(6.)  In  the  last  place,  as  to  this  objection,  this  is  further 


1168 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


to  be  considered,  that  this  is  more  an  argument,  that  the 
order  we  find  in  things  should  proceed  from  God,  that 
there  is  not  such  an  accuracy  in  every  punctilio  to  be  be- 
held, than  if  it  were  so  :  that  is,  it  is  more  suitable  to  the 
divine  greatness.  There  is  this,  among  men,  to  be  ob- 
served, that  according  as  they  are  of  greater  minds  and 
spirits,  they  do  less  concern  themselves  about  light  and 
trivial  matters.  And  they  reckon  a  bind  of  rational  ne- 
glect to  be  greater,  to  have  more  in  it  of  majesty,  more 
that  doth  beseem  a  great  man  and  a  great  mind.  They 
are  little  minds  that  do  minutely  concern  themselves  about 
trifles  and  small  matters. 

2.  But  again,  there  lies  matter  of  objection,  with  some, 
against  the  other  of  these  acts.  The  former,  his  putting 
things  into  order,  the  latter,  his  putting  things  into  being. 
And  with  this,  the  objection  that  lies  with  divers,  and 
hath  done  in  latter  and  former  ages,  is  the  authority  of 
that  ma.xim.  Ex  nihilo,  nihil  fit,  that  nothing  can  come 
out  of  nothing,  and  therefore,  there  can  have  been  no  such 
thing  as  a  mere  creation ;  which  (as  I  told  you)  the  act 
supposed,  the  act  of  framing  of  things;  the  order  of  things 
doth  suppose  the  being  of  them.  But  this,  say  they,  could 
never  be,  that  that  which  was  nothing  should  become 
something;  for  common  reason  doth  allege,  that  out  of 
nothing  nothing  can  be  made,  nothing  will  be  nothing 
still,  everlastingly. 

But  to  them,  I  have  only  two  things  to  answer — that 
herein  they  do  mistake  the  maxim  that  they  rely  upon, 
and — that  they  contradict  themselves 

(1.)  That  they  mistake  the  maxim,  upon  the  authority 
whereof  they  pretend  to  rely,  that  nothing  can  come  out 
of  nothing;  for  it  can  only  imply  these  two  things — that 
it  is  impossible  for  any  thing  to  come  out  of  nothing  by  it- 
self, and — that  it  is  impossible  that  any  thing  should  come 
out  of  nothing  by  a  created  agent.  In  both  these  senses, 
the  maxim  is  most  certainly  true. 

[1.]  That  it  is  impossible,  that  any  thing  should  come 
out  of  nothing  of  itself :  that  is  evident  to  every  under- 
standing that  reflects  and  considers.  If  we  should  but,  in 
our  own  supposition,  imagine,  that  there  were  nothing 
now  at  all  in  being  of  one  kind  or  another,  it  is  certain 
that  to  all  eternity  there  would  never  be  any  thing  in  be- 
ing ;  as  we  have  had  occasion  to  argue  to  you  heretofore. 
We  find  that  somewhat  now  is,  and  therefore,  we  are  sure 
that  something  hath  always  been:  for  if  there  were  any 
time  when  there  was  nothing,  to  all  eternity  there  would 
be  nothing.  Because  it  is  impossible  that  something  should 
ever  itself  arise  out  of  nothing.  In  that  sense,  the  maxim 
is  most  indubitable  ;  that  it  is  impossible  that  something 
should  arise  out  of  nothing.    And, 

[3.]  It  is  equally  indubitable  in  this  sense  too,  that  a 
created  agency,  or  all  created  agency  put  together,  if  it 
were  all  to  he  exerted  into  one  act,  could  never  raise  some- 
thing out  of  nothing.  But  to  bring  the  authority  of  this 
maxim  against  the  omnipotent  agency  of  the  supreme  and 
sovereign  Cause,  is  the  most  absurd  collection  that  can  be 
thought.  As  if  we  could  measure  the  divine  agency  by 
that  of  the  creatures.  It  might  every  whit  as  well  be  said, 
that  because  a  child  newly  born,  cannot  build  a  house  or 
a  city,  that  therefore,  it  can  never  be  done,  no  agency  could 
ever  do  it :  and  the  difference  is  infinitely  greater  between 
God's  agency  and  any  creature,  than  between  that  of  the 
meanest  and  weakest  creature,  and  that  of  the  mightiest 
that  can  be  supposed.  This  is  to  circumscribe  omnipo- 
tency,  and  to  deny  omnipotency  to  be  omnipotent,  which 
is  a  contradiction.  What  greater  contradiction  can  there 
be,  than  to  deny  a  thing  of  itself,  to  say  there  is  any  thing 
that  is  not  what  it  is  1  But  it  is  no  contradiction,  that  that 
which  was  not,  should  be  made  to  be,  that  that  which  did 
not  exist,  should  exist,  and  so  to  bring  something  out  of 
nothing;  for  that  is  within  the  compass  of  the  object  of 
Almighty  power.     And  then,  I  answer, 

(3)  As  they  that  do  so  object,  do  most  manifestly  con- 
tradict the  truth,  so  it  is  equally  evident  that  they  contradict 
themselves,  in  giving  the  account  they  do  give  of  the  ori- 
ginal of  things,  such  as  it  is.  There  are  two  sorts  of  them. 

[1.]  There  are  some,  first,  that  will  have  all  substance 


to  be  one,  (such  as  Spinosa  and  his  followers,)  and  so  to 
be  uncreated,  and  that  there  is  nothing  created  but  the 
modifications  of  things.  But  as  to  them,  I  inquire  whe- 
ther these  modifications  were  in  that  substance  before,  yea 
or  no  1  If  they  were  before,  then  they  were  not  produced, 
and  so  nothing  is  produced.  But  if  they  were  not  in  thai 
substance  before,  (which  they  imagine,)  and  yet  be  some- 
thing, (as  they  cannot  pretend  them  to  be  nothing,)  then 
this  something  is  throughout  of  nothing:  and  they  cannot 
but  be  compelled  to  own  so  much.  And  we  find  it  ac- 
tually to  be,  for  we  find  things  are  modified  so  and  so. 
And  then, 

[3.]  There  is  a  second  sort,  who  do  not  make  all  sub- 
stance to  be  self-existent  and  eternal,  but  only  matter,  as 
the  passive  subject,  which  the  eternal,  unmade  mind  doth 
work  upon. 

But  even  they  also  must  be  constrained  to  contradict 
themselves.  And  it  will  appear  most  evident,  that  they 
do  so,  the  matter  being  pursued  :  for  a  mind  is  not  made 
of  matter ;  there  is  no  kind  of  cognation  between  a  parti- 
cle of  matter  and  a  thought,  and  so  between  the  whole  of 
matter  and  of  mind.  A  mind  can  never  be  made  of  mat- 
ter, or  out  of  matter.  But  there  are  minds  that  are  made; 
our  own,  theirs,  if  there  were  any  that  were  not  always  ; 
and  then,  they  must  be  made  out  of  nothing,  for  out  of 
matter  they  cannot  be  made.  And  so,  as  to  that  objection, 
the  objectors  are  manifestly  found,  both  to  contradict  the 
truth,  and  to  contradict  themselves  ;  and  we  need  concern 
ourselves  no  further  with  them." 


LECTURE  XIII.* 

Secondly.  The  second  general  head  we  now  come  to  i!,, 
how  or  by  what  principle  we  are  to  understand  all  this. 
And  for  that,  the  text  tells  us,  it  is  by  "  faith"  that  we  are 
to  understand  it.  How  come  we  to  know  that  this  vast 
universe,  these  worlds,  (which  how  many  they  are  we 
cannot  tell,)  did  all  spring  up  into  being  by  the  word  of 
God  1  How  come  we  to  be  informed,  or  how  are  we  in- 
formed, of  all  thisl  Why,  it  is  by  faith.  Here,  it  is  re- 
quisite to  show  how  this  is  to  be  taken,  that  we  are  by 
faith  to  understand  the  worlds  to  have  been  created  by  the 
word  of  God.    Why, 

It  is  not  to  be  taken  exclusively,  as  if  it  were  to  be  un- 
derstood no  way  but  by  faith.  It  is  plain,  and  hath  been 
made  plain,  that  it  may  be  understood  by  reason  too.  And 
there  is  no  prejudice  at  all  in  it,  that  the  same  conclusion 
should  be  capable  of  being  proved  by  more  arguments 
than  one  ;  and  by  more  sorts  of  arguments  than  by  one 
sort.  Nothing  is  more  ordinary,  than  to  bring  many  ar- 
guments of  one  sort,  of  those  we  call  artificial  arguments, 
to  prove  the  same  conclusion  :  many  such  arguments  may 
be  u.seful  to  serve  one  and  the  same  purpose  :  and  it  is  no 
more  inconvenient,  and  incongruous,  that  there  should  be 
arguments  of  more  sorts  than  one,  to  prove  the  same  thing, 
than  that  there  should  be  many  arguments  used  of  one 
sort.  Therefore,  this  is  not  to  be  understood  exclusively, 
that  we  are  to  have  the  notice  of  the  worlds  being  made 
by  the  word  of  God  no  way  at  all  but  by  faith  ;'or  that  we 
are  to  understand  this  by  faith  only:  that  the  text  doth  not 
say,  and  we  are  not  to  take  it  so.    But, 

We  are  to  take  it  thus,  that  is,  that  we  are  to  understand 
this  by  faith  more  advantageously ;  not  exclusively,  but 
with  much  more  advantage  than  by  any  other  way  alone. 
My  meaning  is,  that  having  plain,  rational  evidence  of  the 
creation,  (as  indeed  we  have  such  as  is  irrefragable,  and 
as  BO  mind  which  considers  can  withstand,)  then,  it  is  a 
great  superadded  advantage,  to  understand  the  same  thing 
by  divine  revelation  too.  It  adds  a  great  deal,  to  have  the 
matter  so  stated,  that  I  may  also  understand  this  by  faith, 
that  the  worlds  were  made  by  the  word  of  God. 

And,  I  shall  now  show  wherein  this  great  superadded 
advantage  lies ;  and  wherein,  if  we  compare  the  two  waj's 

now  said  is  to  be  found  in  tlie  Lecture  preactied  DecpTr  Vr  26th.  1690.    Vide 
page  1065. 

"  Preaclied  November  25th,  1693. 


Lect.  XUI. 


GOD'S  WORK  OF  CREATION. 


1169 


of  understanding  this  by  reason,  and  of  understanding  it 
by  faith,  this  latter  way  hath  the  advantage,  even  of  the 
other.  For,  first,  we  understand  more  of  it  by  faith,  than 
■we  can  by  reason ;  and,  secondly,  what  we  understand  by 
faith,  we  understand  better. 

1.  We  understand  more  of  it  by  faith,  than  by  mere 
rational  indagation  or  search  we  could  understand.  We 
have  a  more  circumstantial  account  of  very  important,  con- 
siderable circumstances  of  this  creation,  as  faith  represents 
the  matter  to  us,  out  of  God's  own  revelation,  than  by 
rational  disquisition  we  could  have  had.  We  understand 
■within  what  limits  of  time,  and  we  understand  in  what 
order,  this  work  of  creation  was  performed,  by  faith.  Rea- 
son could  never  have  informed  us  of  either  of  these. 

(1.)  We  understand  within  what  limits  of  time  this  work 
was  done,  that  is,  that  all  was  absolved  within  the  space  of 
six  days :  no  reason  could  ever  have  informed  us  of  that. 
But  it'signifies  much  towards  the  liveliness  of  any  repre- 
sentation, that  the  matter  be  represented  in  its  circum- 
stances. Reason,  in  the  gross,  could  only  have  informed 
us  generally,  that  all  these  things  which  do  appear,  are  not 
of  themselves,  and  were,  some  time  or  other,  raised  up  out 
of  nothing,  by  an  almighty,  creative  power;  but  it  could 
never  have  informed  us  within  what  limits  of  time  such  a 
mighty  work  as  this  was  done.  But  our  faith  in  the  divine 
revelation  informs  us  of  that  too.    And  then, 

(2.)  It  informs  us  of  the  order  in  which  things  were 
produced,  which  no  reason  could  ever  have  informed  us  of, 
or  found  out ;  that  is,  that  on  the  first  day,  there  being 
nothing  at  all  but  a  disorderly  chaos,  (which  must  have 
been  supposed  first  raised  out  of  its  primitive  nothing,)  that 
God  causeth  a  glorious  light  to  spring  otU  of  that  horrid 
darkness,  that  had  every  where  spread  itself  over  this 
chaos,  this  vast  confused  heap.  He  did  but  say  the  word, 
"  Let  there  be  light,  and  it  was  so." 

And  then,  it  informs  us,  that  on  the  second  day,  God 
ordereth  a  firmament,  dividing  the  waters,  or  the  fluid 
matter  that  was  superior,  made  up  of  finer  particles,  from 
that  which  was  inferior  and  more  gross ;  the  one,  being 
designed  for  a  nobler  kind  of  use,  and  the  other,  for  meaner 
services  and  purposes. 

And  then,  we  are  informed,  again,  that  on  the  third  day, 
God  made,  in  this  inferior  world  of  ours,  dry  land  and'sea 
to  appear,  severally  divided,  and  separate  one  from  another, 
and  distinct.  And,  that,  as  to  the  dry  land,  God  doth  im- 
plant in  it  the  seminal  principles  of  all  sorts  of  vegetation, 
to  make  it  capable  of  serving  its  after  uses  and  purposes. 
And  then,  on  the  fourth  day,  all  these  glorious  lights  are 
made  to  appear,  and  shine  forth  in  the  firmament,  that  are 
ever  since  observable  and  conspicuous  in  the  world. 

And  then,  on  the  fifth  day,  he  repleni.sheth  this  earth 
■with  all  those  sorts  of  sensible  animals  that  we  find  it  in- 
habited with,  and  by  which  they  are  so  much  the  more  to 
be  fitted  for  the  habitation  and  use  of  man. 

And  then,  on  the  sixth  day,  he  makes  man,  and  brings 
him  forth  into  this  orderly  and  so  well  prepared  world ;  all 
things  being  fitted  and  accommodated  to  his  use  and  purpose, 
as  was  most  suitable  and  congruous"!  and  gives  him  do- 
minion over  all ;  as  the  matter  is  so  copiously,  and  with 
admiration  of  God,  represented  to  us  in  that  8th  Psalm. 

And  then,  that  having  thus,  in  six  days,  absolved  and 
finished  all  this  great  and  glorious  work,  he  now  sanctifies, 
and  hallows,  and  blesses  the  seventh  day.  The  Lord 
himself,  (as  it  were,)  resting  with  complacency  in  the  view 
of  his  own  work,  finding  it  to  be  good,  and  answering  to 
the  complete,  eternal  idea  which  lay  in  his  own  all-com- 
prehending mind.  He  beholds,  with  complacency,  all 
that  he  had  done,  and  so  takes  up  that  satisfying  rest  that 
was  suitable  to  a  God,  in  the  contemplation  of  his  own 
work.  He  did  it  with  delight  and  pleasure  ;  and  now  be- 
holds it  with  delight  and  pleasure  done.  And  so,  takes 
man  (the  creature,  here  in  this  lower  world,  which  he  had 
made  capable  thereof)  into  communion  and  participation 
with  him,  in  this  blessed  rest  of  his ;  upon  which  is  founded 
the  law  of  the  sabbath. 

Now,  all  these  things  that  could  not  otherwise  have  been 
known  to  us,  but  by  divine  revelation,  and  our  faith 
therein,  God,  telling  us  that  things  were  so,  and  so,  and  we 
believing  him,  and  relying  on  the  truth  of  his  word  therein, 
he  did  graciously  provide  that  those  things  should  be 


made  manifest ;  that  they  should  be  made  known  to  the 
children  of  men,  in  succeeding  times,  by  casting  all  into 
sacred  records.  Though  that,  indeed,  were  not  done  till 
a  considerable  time  afker  this  beginning  of  all  things ;  yet, 
till  it  was  done,  the  knowledge  of  these  things  was  more 
easily  transmitted  or  conveyed;  three  or  four  men,  having 
seen  all  from  the  beginning  of  the  world,  and  so  were  ca- 
pable of  telling  one  another,  until  the  time  when  these 
things  were  capable  of  being  transmitted  into  sacred  re- 
cords; these  records  themselves  giving  an  account  of  those 
particulars  that  were  transmitted,  from  hand  to  hand,  by 
three  or  four  of  those  that  lived,  successively,  nearest  to  the 
beginning  of  time,  who  seeing  and  knowing,  might  tell 
one  another. 

And  we  have  these  notices,  all  of  us,  from  God,  that 
thus  these  worlds  began.  And,  indeed,  if  such  a  notifi- 
cation of  these  things  did  but  now  first  arrive  to  us  ;  if 
there  were  but  one  such  manuscript  in  being,  that  should 
givethisaccount  of  the  first  rise  and  production  of  all  things, 
and  it  were  sufficiently  attested  and  proved  to  be  divine, 
of  how  great  value  and  account  would  it  bel  Your  great 
antiquaries,  that  have  been  so  highly  pleased  in  searching 
into  the  ancientest  original  of  things,  what  would  not  one 
of  them  have  given  for  such  a  monument  of  antiquity  as 
this,  informing  us  distinctly,  from  point  to  point,  how  all 
things  came  into  being,  and  in  that  order  wherein  they  now 
lie  to  our  notice  and  view"?  The  price  thereof  would  be 
above  that  of  rubies,  and  all  that  could  be  desired  would 
not  be  compared  therewith. 

That  is  one  thing,  whereby  this  understanding,  by  faith, 
the  creation  of  the  world,  hath  its  advantage  over  any 
other  way  of  coming  to  the  knowledge  or  notice  of  it :  that 
is,  that  ■we  know  rnore  of  it,  by  faith,  than  we  could  do 
any  other  way.    And, 

2.  What  \\'e  do  know,  we  know  better.  It  is  a  better 
way  of  knowledge,  or  we  may  know  belter  this  way,  ta 
speak  of  the  one  and  the  other,  comparatively,  in  several 
respects.     As, 

(1.)  It  is  an  easier  way  of  knowledge,  than  that  of 
rational  .search  and  disquisition.  There  must,  in  order  to 
that,  to  know  things  so,  be  usually  a  laborious  inquiry  into 
the  reference  of  one  thing  to  another.  There  must  be  an 
adaption  of  a  frame  and  series  of  consequences  and  deduc- 
tions; some  whereof  may  be  more  obscure,  but  leads  us 
gradually  into  clearer  light,  step  by  step.  This  is  a  more 
painful  way  of  understanding  things:  it  requires  a  very 
great  exercise  of  mind  to  know  many  things  by  the  deduc- 
tion of  a  long  series  of  consequences,  one  following  upon 
another;  and  which  the  minds  of  men,  generally,  are  less 
apt  for,  in  this  low  and  lapsed  state  of  man.  But  how  easy 
a  thing  is  it,  to  have  such  a  matter  told  us,  by  One  who, 
■we  are  sure,  will  not  deceive  us,  and  cannot  deceive  us ! 
and  then,  to  believe  it,  and  take  his  word  that  so  it  is ! 
This  brings  us  to  a  satisfaction  about  this  matter  presently, 
and  with  the  greatest  facility.  It  is  true,  indeed,  that  as 
to  this  particular  point  of  the  creation,  the  matter  is  most 
plainly  demonstrable,  and  very  soon,  to  any  capable  and 
apprehensive  mind:  but  if  men  were  left  to  themselves, 
though  they  may  be  capable  of  discerning  things  represent- 
ed to  them' in  their  dependencies  one  upon  another,  they 
would  not  so  easily  find  it  out  of  themselves;  and,  there- 
fore, as  this  is  far  the  more  easy  way  of  knowing,  so, 

(2.)  It  is  a  way,  too,  by  which  the  thing  may  be  more 
commonly  kno-n-n  :  so  far  as  the  divine  revelation  doth 
obtain  and  extend,  it  may  be  more  commonly  known.  Very 
true,  as  I  told  you,  it  niay  be  demonstrable,  most  plainly, 
to  an  intelligent,  apprehensive,  unprejudiced  person,  that 
this  world  was  raised  up  out  of  nothing,  by  divine  power. 
But  as  there  are  few  that  have  ever  made  it  their  business, 
so  far  to  cultivate  their  minds,  as  to  be  capable  of  demon- 
strating this  to  themselves;  -so  there  are  few,  that  have 
opportunity  of  consulting  with  those,  who  will  take  the 
pains,  (having  acquired  so  much  knowledge  themselves,) 
as  to  make  siich  a  demonstration  to  them  ;  so  as  that,  with 
the  most,  it  goes  but  as  a  matter  of  opinion.  But  few,  if 
they  were  put  to  it,  are  able  to  prove  that  this  world  had 
its  rise  thus,  at  first.  But  now,  if  it  he  to  be  believed,  as 
a  matter  of  divine  revelation,  so  far  as  that  divine  revela- 
tion doth  obtain,  every  one  may  presently  be  informed4 
and  so  this  knowledge  would  become  as  much  more  com- 


1170 


THE  PRINCIPLES  OF  THE  OKACLES  OF  GOD. 


Part  II. 


mon,  as  it  is  much  more  easy: — every  one  can  read,  or 
hear  this  read,  to  wit,  the  account  that  Scripture  gives 
concerning  the  original  of  things :  and  so  this  Knowledge, 
by  this  means,  shall  not  be  confined  to  a  few,  as  it  would 
be  confined  to  a  few,  if  none  could  come  to  the  knowledge 
but  those  whose  minds  are  sufficiently  cultivated,  so  as  to 
be  capable  of  demonstrating  this  to  themselves,  or  of  ap- 
prehending well  the  demonstration  made  of  it  by  others. 
And  again, 

(3.)  It  is  a  much  clearer  and  more  satisfying  way,  as 
well  as  it  is  more  easy  and  more  common.  When  the 
understanding  of  this  matter  is  grounded  this  way,  it  is 
more  satisfying  to  the  mind  ;  it  makes  things  much  more 
clear.  They  are  but  dark,  and  confused,  and  indistinct 
notices  that  we  could  have  had  in  a  rational  way,  of  the 
beginning  of  things.  But  to  be  told  this,  from  point  to 
point,  how  all  things  were  produced  at  first,  and  brought 
forth  into  that  being,  and  order,  wherein  we  behold  them  ; 
what  a  satisfaction  is  it  to  an  inquiring  mind,  to  have  such 
notices  of  these  things  ! 

How  much  hath  the  matter  been  otherwise,  with  those 
'hat  have  been  destitute  of  divine  revelation,  in  this  matter, 
and  who  could  not  discern  the  state  of  this  affair  by  faith  ! 
How  conjectural  have  their  apprehensions  been,  and  how 
wild  and  exorbitant  their  conjectures,  even  concerning 
their  own  beginning!  Man  is  nearest  to  himself:  and  if 
one  would  mquire  concerning  the  beginning  of  things,  one 
would  inquire  first  of  all,  and  chiefly,  How  did  we  begin'? 
How  came  it  first  to  be,  that  there  should  be  such  a  crea- 
tvire  as  man  here  in  this  world  1  Those  that  have  not  had 
the  help  of  divine  revelation,  so  as  to  be  capable  of  under- 
standing the  matter  by  faith,  as  their  apprehensions  have 
been  conjectural,  so  their  conjectures  have  been  the  most 
strangely  disorderly,  inordinate,  that  could  be  thought ; 
some  imagining,  that  men  were  thrust  out,  at  first,  in  little  • 
bags  out  of  this  earth,  having  been  formed  there;  others 
have  apprehended,  that  they  were  begotten  in  the  bellies 
of  fishes,  (these  were  the  conjectures  of  the  great  philoso- 
phers in  the  former  ages  of  the  world,)  and  by  those  fishes 
exposed  and  thrown  out  upon  the  earth.  But  to  have  an 
nccotmt  given  us,  by  the  word  of  God,  so  plainly,  how 
satisfying  it  is  to  the  mind  of  an  inquiring  man  !  All  du- 
bious hallucinations  about  this  matter,  come  now  to  be 
decisively  and  plainly  represented,  so  as  here  is  no  more 
place  left  for  dubious  and  uncertain  conjecture  in  the  case. 
But  this  was  the  determination  of  heaven  ;  and  according 
to  the  determination  of  heaven,  the  thing  was  done.  "  Let 
us  now  make  man  ;"  and  so  God  made  man  :  "  In  his 
own  image  male  and  female  created  them."  Here  is  an 
expedite,  clear,  and  satisfying  account  how  we  had  our 
beginning.     And  then, 

(4.)  This  way  of  understanding,  by  faith,  the  beginning 
of  things,  the  creation  of  all  things,  is  much  more  impres- 
sive; which  is  the  greatest  and  most  important  thing  of 
all  the  rest.  It  is  more  easy;  it  is  more  common  ;  (where 
divine  revelation  obtains  ;)  it  is  more  satisfying;  and,  lastly, 
more  impressive  ;  more  apt  to  make  deep,  and  suitable, 
and  useful  impressions  upon  our  mind  and  heart.  By 
faith,  we  understand,  that  is,  to  make  the  thing  enter  into 
our  souls.  That  notice  of  such  a  thing,  of  so  great  im- 
portance to  us,  which  is  by  faith,  transforms  the  subject; 
moulds  it  into  a  suitable  frame  towards  the  Creator,  to- 
wards itself,  and  towards  its  fellow-creatures,  especially 
those  of  the  same  order  and  kind.  Here  will  be  corre- 
sponding impressions  made  by  faith  :  whereas,  mere  ra- 
tional knowledge  of  the  same  things,  makes  very  little,  or 
that  that  is,  at  best,  but  faint  and  languid. 

And  the  matter  is  very  plain,  that  till  faith  comes,  it  is 
but  an  empty,  notional  knowledge,  which  people  have  of 
God's  Creatorship  and  of  their  own  creatureship ;  of 
God,  as  their  Creator,  and  of  themselves  as  his  creatures. 
It  is  but  a  slight,  superficial  knowledge  that  any  have  of 
these  things,  till  faith  comes:  that  carries  a  transforming 
power  with  it,  so  as  to  work  the  truth  revealed,  and  be- 
lieved, into  the  very  inwards  of  our  souls.  And  it  is  more 
impressive,  the  knowledge  and  understanding  even  of  this 
matter,  which  comes  by  faith,  upon  several  accounts. 

[1.]  Because  the  ground  of  this  my  faith,  is  distinctly 
and  immediately  divine.  I  believe  such  a  thing,  as  God 
reveals  it,  because  it  is  reported  to  me  upon  the  authority 


of  God,  which  carries  a  mighty  awe  with  it  upon  the  soul, 
and  so  makes  the  thing  revealed  and  believed  the  more 
impressive.  I  attend  to  God  in  the  matter,  the  authority 
of  God.  If  I  believe  such  a  thing,  with  a  divine  faith,  it 
strikes  my  soul,  and  carries  the  matter  to  my  heart.  And 
again, 

[2.]  The  notice  that  I  have  by  faith,  of  these  things,  is 
very  agreeable  to  an  apprehensive  mind ;  and  so  it  enters 
in  the  more.  Look  to  the  matter  really,  as  it  is  revealed, 
and  the  substance  of  the  divine  revelation,  concerning  this 
matter,  is  congruous,  and  suitable  to  the  mind  and  spirit 
of  a  man.  There  lie  no  unanswerable  exceptions  against 
it.  The  knowledge  that  comes  by  rational  inquiry,  and 
search,  admits  of  objections ;  when  the  matter  is  to  be 
wrought  out  by  mere  ratiocination,  there  will  be  reasons 
pro  and  con  ;  arguments  on  the  one  hand,  and  arguments 
on  the  other  hand  ;  and  many  things  that  may  seem  rea- 
sonable to  one,  will  not  seem  reasonable  to  another.  But, 
as  to  what  we  are  here  required  to  believe  about  this  mat- 
ter, or  what  is  matter  of  faith  in  this  case,  there  is  nothing 
in  it  but  what  is  very  congenerous  to  an  apprehensive  and 
unprejudiced  mind,  that  is  willing  to  know  the  truth  of 
things.  It  may  be,  there  is  what  should  never  have  been 
found  out,  or  known,  if  it  had  not  been  told ;  but  to  a 
considering  mind,  the  thing  appears  to  be  just  as  it  is  told 
it  is.  I  should  not  have  thought  of  it  before;  but  now  I 
am  told  of  it,  it  is  very  agreeable  it  should  be  so.  And 
things  do  impress  the  more,  accordingly  as  ihey  are  more 
suitable  to  them,  they  are  the  more  easily  received,  there 
is  less  of  obstruction  lies  against  them.     And, 

[3.]  The  notice  we  have  of  .such  things  by  faith,  is  the 
most  impressive,  for  that  this  very  faith  itself  is  a  divine 
principle,  immediately  divine,  implanted,  inwrought  into 
the  heart  by  the  Divme  Spirit.  We  find  failh  reckoned 
among  the  fruits  of  the  Spirit,  Gal.  v.  23.  And  we  read  of 
such  a  thing  as  the  spirit  of^  failh,  2  Cor.  iv.  13.  The 
Divine  Spirit,  when  it  comes  to  new-create,  to  raise  the  new 
creation,  amongst  all  the  necessary  principles  of  the  divine 
life  that  are  now  to  be  implanted  in  this  new  creature  of 
God,  there  is  faith,  that  great  receptive  principle  by  which 
it  is  to  take  in  all  light  and  gracious  influences  from  him. 
Th.e  very  principle  itself  is  from  God  ;  and  therefore,  the 
di.scoveries  that  are  made  by  it,  must  needs  be  so  much  the 
more  deeply  impressive  upon  the  soul,  because,  that  faith 
by  which  the  impressiou  is  made,  is  immediately  a  divine 
thing.     And  then, 

[4.]  If  you  look  to  the  act  of  faith,  or  its  more  imme- 
diate and  connatural  efl^ect,  it  must  be  more  impressive: 
faith,  being  described  by  its  most  appropriate  act,  or  by 
its  immediate  effect,  is  called,  "  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  seen  :"  expres- 
sions that  represent  faith  to  us  as  looking  forward  and 
backward,  as  what  goes  so  immediately  before  the  text  in 
this  same  chapter.  Hope,  that  always  refers  to  somewhat 
future,  is  that  by  which  we  have  the  prospect  of  futurilies; 
faith  is  the  substance  of  those  hoped  for  things,  those 
futurities ;  that  is  one  expression  of  the  work  of  faith,  to 
substantiate  future  things  that  we  do  but  hope  for.  And, 
then,  there  is  another  work  of  it,  or  its  work  is  otherwise 
expressed:  it  is,  "the  evidence  of  things  not  seen:"  and 
that  is  larger  and  more  extensive,  and  represents  faith  to 
us  as  a  principle  that  can  look  backward  as  well  as  for- 
ward. We  do  not  see  how  this  world  was  raised  out  of 
nothing:  no  matter  for  that,  we  can  believe  it;  faith  will 
be  to  us  the  evidence  of  that  we  never  saw,  or  have  not 
seen :  faith  will  (as  it  were)  place  us  upon  the  verge  of  this 
world ;  and  let  us  see,  as  if  we  had  stood  by,  when  God 
did,  in  this  orderly  way,  raise  up  this  creation,  part  by 
part,  out  of  a  disorderly  chaos,  and  heap  of  confusion, 
wherein  all  things  lay.  If  we  have  that  obediential  sub- 
jection to  the  divine  authority,  revealing  things,  (which 
subjection  failh  doth  involve  and  carry  in  it,)  this  failh 
serves  us  instead  of  eyes  ;  doth  the  same  thing  (being  the 
evidence  to  us  of  things  not  seen,  or  of  what  we  never 
saw)  as  if  we  had  been  by  as  spectators,  when  God  was 
doing  this  great  and  mighty  and  noble  work ;  one  thing 
rising  up  after  another  into  view  before  our  eyes.  Failh 
shows  all  this  with  evidence,  and,  therefore,  is  much  the 
more  impressive  ;  so  that,  after  the  hearing  of  such  a  dis- 
course as  this,  if  it  be  entertained  by  faith,  we  should  go 


Lect.  XIV. 


GOD'S  WORK  OP  CREATION. 


117) 


away  with  hearts  d'e'eply" impressed,  bavins;  God  in  all  the 
glorious  excellencies  of  a  Creator  in  view  before  our  eyes  ; 
and  our  own  spirits  formed  as  dutiful,  loyal,  dependent, 
subject  creatures,  all  full  of  adoration  and  praise ;  so  as 
continually  to  behold  him,  and  his  fulness,  filling  all  in 
all,  which  way  soever  we  look  or  cast  our  eye  :  and  that 
is  the  general  use  indeed  which  is  to  be  made  of  all  this. 


LECTURE   XIV.' 


And  now,  it  is  the  particular  Use  of  the  whole  which  we 
are  next  to  come  to.  And  you  see  the  heads  of  discourse, 
hitherto,  have  been  two ;  and  so  we  shall  have  two  things 
to  improve  by  way  of  use,  that  is,  first,  that  we  are  to  un- 
derstand the  worlds  to  have  been  made  by  the  word  of 
God  ;  and,  secondly,  that  we  are  to  have  this  understand- 
ing by  faith.  Each  of  these  do  claim  their  distinct  im- 
provement.    And, 

1.  For  the  former.  This  is  a  matter  to  be  understood, 
that  these  worlds  were  made,  created;  that  this  great  uni- 
verse which  comprehends  all  the  worlds,  (we  donot.know 
how  many  the  text  means;  but  we  noted  to  you,  that  it  is 
not  the  diial  number  that  is  u.'ed  here,  but  the  plural,)  is, 
most  imdoubtedly,  a  made  thing.  That  the  worlds  were 
made,  this  we  do  understand.  And  we  learn  from  thence, 
(1.)  That  the  world  was  not  eternal,  that  it  had  a  begin- 
ning. This  hath,  on  the  by,  been  hinted  before,  and  we 
have  formerly  proved  this  to  you  in  itself;  and,  I  think, 
sufficiently.  We  now  consider  it  as  an  inference,  that,  be- 
cause it  hath  been  created,  therefore,  it  was  not  eternal ; 
therefore,  it  some  time  began.  Indeed,  this  inference  hath 
been  doubted,  and  disputed  by  philosophers,  whether  it  I 
were  good  and  strong,  yea  or  no,  that,  becau.se  the  world 
hath  been  created,  therefore,  it  cannot  have  been  eternal, 
but  must  have  begun.  Some  have  imagined,  that  it  might 
be  dependently  eternal,  notwithstanding  its  being  a  created 
thing.  Some  such  as  grant  it  to  be  a  creature,  have  yet 
imagined  also,  that  it  might  be,  in  a  way  of  dependance, 
eternal.  Butintruth,thequeslion  would  only  need  to  be  dis- 
tinguished, and  then  it  would  be  soon  and  easily  answered  : 
for  that  supposed  dependance  upon  a  cause,  might  be  under- 
stood to  be,  either  upon  a  necessary  cause,  necessarily  acting 
and  producing  such  an  effect,  or  upon  an  arbitrary  cause.  If 
we  should  suppose  this  world  to  have  been  from  God,  as 
the  necessary  producer  of  it,  that  would  make  this  world 
itself  to  be  a  necessary  being,  and  would  be  simply  incon- 
sistent with  its  being  a  creature.  All  necessary  being  must 
be  divine,  must  be  God;  whatsoever  is  necessarily,  can  be 
no  other  than  God.  But  if  it  be  meant  of  dependance  on 
God  as  an  arbitrary  cause,  considering  an  act  of  the  divine 
will  to  intervene;  that  is,  that  it  was  his  perfect  choice 
whether  the  world  should  be,  or  not  be;  so  it  is  impossible 
it  can  have  been  eternal,dependently  eternal,  if  the  matter 
were  determinable  by  divine  pleasure.  Shall  this  be,  or 
not  bel  that  supposeth  it  some  time  not  to  have  been.  It 
supposeth  a  transitus  from  not  being  to  being;  but  that  it 
is  impossible  it  should  be  eternal;  for  there  can  be  no 
change  in  eternity.  That  of  which  eternity  is  spoken,  must 
have  been  always  what  it  is,  and  as  it  is.  Therefore,  no- 
thing can  he  more  manifest,  than  that  this  world  began  : 
its  being  depended  upon  the  divine  word,  upon  his  plea- 
sure :  for  that  is  the  notion  that  the  Scripture  gives  of  the 
creation ;  "  for  thy  pleasure  all  things  are  and  were  created," 
Rev.  iv.  11. 

And  that  should  be  a  measure  to  us,  how  we  are  to  con- 
ceive of  this  universe  of  things.  Be  it,  or  they,  (the  things 
contained  in  it,)  asgreat  as  we  can  imagine ;  let  our  thouffhts 
be  enlarged  and  raised  as  much  as  is  fit,  or  they  are  capa- 
ble of,  upon  such  a  subject, — the  greatness  and  vastness 
of  this  universe;  yet  presently  think,  once  this  was  all 
nothing,  raised  up  out  of  nothing,  sprang  from  nothing.  It 
is  a  mighty  disgrace  upon  created  being,  once  to  have 
been  nothing.  This  is  a  disgrace  upon  created  being,  which 
it  is  fit  it  should  bear ;  all  shrinking  into  nothing  before  him 

■^  Preached  Decemtwr  9th,  16. 


who  is  the  All.  Magnify  it  to  yourselves  as  much  as  you 
will  or  can,  yet  presently  think  it  back  into  nothing;  great 
it  IS  indeed ;  but  once  it  was  nothing ;  mere  nothing.  It 
began  to  be,  and  therefore  there  was  a  vast  immense 
duration  wherein  it  was  not,  wherein  there  was  no  such 
thing. 

And,  moreover,  the  worlds,  in  that  frame  wherein  we 
behold  them,  cannot  have  been  eternal ;  for  it  would  be 
the  most  absurd  contradiction,  and  nonsense,  imaginable, 
to  say,  that  in  this  changeable  state,  wherein  things  are, 
they  could  be  from  eternity.  It  is  a  manifest  contradiction 
to  the  understanding  of  any  body,  that  would  use  his 
thoughts,  that  there  should  be  eternal  changes.  And  pray 
consider  it.  It  may  seem  a  little  dark  and  obscure  to  ycu 
at  first  hearing,  but  stay  a  little  upon  it  in  your  thoughts, 
and  there  is  not  any  here  of  so  mean  capacity,  but  if  they 
would  use  their  thoughts  a  little,  they  may  easily  apprehend 
it  impossible  that  there  can  be  such  a  thing  as  an  eternal 
change.  Now  there  is  in  this  world  a  continual  succession, 
and  a  succession  of  changes.  As  to  things  that  have  life,  to 
instance,  there  we  see  a  continual  .succession  of  living  and 
dying  amongst  all  things  that  have  life,  and  come  under  our 
view" from  day  to  day.  But  it  is  altogether  impossible  that 
there  can  have  been  such  changes  from  eternity ;  for  there 
can  be  no  death,  but  there  must  have  been  life  before  :  no- 
thing can  be  said  to  die,  that  did  not  live.  But  to  suppose 
any  such  change  from  eternity,  an  eternal  change  from  life 
to  death,  it  is  a  contradiction  in  it.self;  one  must  be  first  in 
its  place ;  life  must  he  first ;  and  if  life  were  eternal,  it 
could  never  die  ;  what  lies  under  the  measure  of  eternity 
must  be  always  as  it  is.  EtertimrmonfatUurnovuiti^  there 
can  be  nothing  new  in  eternity.    And  again, 

(2.)  As  it  is  manifest,  that  this  universe,  these  worlds, 
were  not  eternal,  but  began  to  be ;  so  it  is  also  manifest, 
that  it  did  not  begin  to  be  by  any  kind  of  chance  or  fate. 
Some,  who  have  admitted  this  world  not  to  have  been 
always  what  it  is,  in  that  order  we  behold  it,  yet  thought, 
that  it  came  by  a  sort  of  casualty  into  this  state  we  now 
see  it.  That  matter  having  always  been  of  itself,  (as  they 
absurdly  imagine,)  they  have  thought  that  the  eternal  mo- 
tion of  this  matter,  the  various  rollings  to  and  fro,  of  it,  have 
at  last  produced  this  strange  and  orderly  frame  of  things 
which  we  behold.  But  nothing  is  more  plain,  than  as  this 
world  is  a  late  thing,  in  comparison ;  for  there  was  a  vast, 
immense  duration  wherein  it  was  not ;  and  in  comparison 
of  which  it  is  but  lately  come  into  being  :  so  that,  when  it 
did  come  into  being,  it  was  brought  forth,  into  that  being, 
by  a  designing  cause. 

The  word,  in  the  text,  is  emphatically  enough  expres- 
sive of  that ;  it  was  brought  into  that  exact  and  accurate 
order,  wherein  we  see  things  lie,  designedly,  as  the  Greek 
word  here  used  implies  ;  as  the  several  parts  and  limbs  of 
a  body  are  joined  together,  so  as  to  consummate  and  make 
up  one  orderly  frame.  Order  is  the  effect  of  design ; 
wisdom  is  the  parent  of  order.  To  behold  that  orderly 
frame  of  things  which  is  observable  to  every  eye  in  this 
universe  of  created  beings,  doth  safficiently  show,  that  it 
was  not  chance,  but  most  profound  wisdoin,  that  hath 
brought  things  into  this  state  wherein  Ihey  are. 

That  is  most  plain ;  that  is,  if  the  worlds  were  made, 
they  are  not  eternal,  but  did  begin  ;  .so  that  they  did  not 
begin  without  design.  The  wisdom  of  him  that  did  design 
this  orderly  frame  of  things,  ought  to  be  discerned,  acknow- 
ledged, and  adored;  and  a  continual  di.sposition  of  heart 
to  adore  it  ought  to  be  habitual  to  us,  and  often  going 
forth  into  actual  exercise.  It  hath  been  the  constant  frame 
of  holy  ones  of  old,  and  we  should  take  heed  of  letting  it 
be  an  alien  thing  to  us,  "  Lift  up  thine  eyes  on  high,  and 
consider;  Who  hath  made  all  these  things,"  that  we  be- 
hold, in  so  much  lustre,  and  beauty,  and  glory,  over  our 
heads  1  who  hath  made  them,  and  produced  all  the  hosts 
of  heaven,  and  called  them  by  name  ■?  "  When  I  consider 
the  heavens,  the  work  of  thy  hands,"  (saith  the  Psalmist,) 
when  I  do,  (it  implies  he  did  it  often,  that  it  was  his  wont,) 
then,  I  say,  "What  is  man  that  thou  art  mindful  of  him  T' 
Look  to  such  places  as  I  relate  to,  that  Isaiah  xl.  26.  and 
Psalm  viii.  throughout,  and  many  more.  It  should  be 
more  our  business  to  contemplate  and  admire  the  unsearch- 
able wisdom  of  Grod.  in  the  creation  of  this  world.    The 


1172 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II, 


great  exercise  and  argument,  it  is  of  a  holy  heart,  that 
wherein  it  doth  exercise  itself,  and  by  which  it  discovers 
itself  to  be  such.     Again, 

(3.)  We  may  learn  hence,  the  meanness  and  poverty  of 
all  creature-being,  even  upon  the  account  of  its  being  such; 
created  and  made.  The  worlds  were  made.  As  that  dolh 
argue  them  all,  once,  not  to  have  been,  so  it  argues  them 
still  to  be  next  to  nothing,  continually  depending.  What 
was  not  of  itself,  cannot  continue  to  be  by  itself;  that 
which  was  drawn  forth  out  of  nothing,  by  an  almighty 
power,  still  needs  the  continual  exercise  of  the  same  power, 
to  keep  it  from  a  relapsing,  and  sliding  back  into  nothing 
again  ;  which  otherwise  it  must  soon  do.  Sin  being  come 
into  the  creation,  there  needed  a  mediator  for  this  purpose, 
that  all  might  not  be  thrown  back  into  nothing  again ;  "  By 
him  all  things  consist,"  Col.  i.  17.  It  is  he  that  upholds 
and  bears  up  the  pillars  of  a  tottering  world  ;  even  where 
it  was  not  obnoxious  to  justice,  to  a  divine  nemesis/  yet, 
as  being  created,  the  mere  liability,  its  dependableness, 
(which  is  proper  to  all  created  beings  as  such,)  must  have 
rendered  it  continually  liable  to  relapse  into  nothing,  if  not 
continually  upheld. 

You  see  hence,  therefore,  by  the  way,  what  an  ungodly 
creature  hath  to  trust  in ;  what  he  hath  for  the  final  object 
of  his  trust,  to  wit,  that  which  is  every  moment  ready  to 
mutare,  to  drop  into  nothing,  to  go  out  of  being,  that  is 
only  sustained  momentarily  by  him  that  made  it.  This  is 
all  that  a  wretched  soul,  that  is  off  from  God,  hath  to  rely 
upon,  to  trust  in  ;  nothmg  but  creature  ;  nothing  but  that 
which  itself  is  next  to  nothing;  all  such  a  one's  depend- 
ance  is  upon  that  which  doth  itself,  too,  depend.  He  that 
hath  not  a  God  to  trust,  to  rely  upon,  what  doth  he  depend 
upon  1  Let  him  but  name  it  to  you  ;  be  it  what  it  will, 
God  it  is  not.  Alas  !  mistaken  man  !  thou  dependest 
upon  that  which  depends  itself;  and  how  miserable  a  case 
art  thou  in  !  Indeed,  the  vanity  of  creature  dependance, 
is  obvious  to  every  man's  thoughts,  that  will  but  allow  him- 
self to  think.  But  the  wickedness  of  it  is  but  a  little 
thought  of;  few  think  of  that.  Any  man  may  apprehend 
how  vain  a  thing  it  is  to  place  confidence  in  a  creature  that 
i^  next  to  nothing;  but  it  enters  into  the  minds  of  but  few 
to  consider  how  wicked  a  thing  it  is.  You  must  know, 
that  to  be  the  final  Object,  is  the  divine  peculiarity  of  the 
Deity;  and  one  of  the  highest,  and  most  appropriate;  a 
glory  that  he  will  not  impart.  As  to  be  prayed  to,  to  be 
invoeated,  that  is  but  secondary  to  this  of  his  being  trusted 
in;  we  trust  first,  and  then  invocate.  This  is  a  glory  that 
he  will  not  give  to  another.  It  is  a  homage  due  to  Deity, 
which  belongs  to  God  alone,  to  be,  I  say,  the  final  object 
of  trust;  he,  into  whom  my  trust  doth  ultimately  resolve. 
I  know  there  may  be  a  subordination  ;  you  may  trust  in  a 
friend,  in  a  relation ;  but  for  the  final,  supreme  Object  of 
trust,  it  is  the  highest,  supreme  worship  of  the  Deity,  to  be 
laced  only  upon  him. 

And  therefore,  it  doth  not  only  infer  misery  by  disap- 
pointment, when  a  man  trusts  in  a  creature  ;  but  it  infers 
a  curse  by  revenge.  It  is  not  only  an  infelicity,  that  doth 
befall  a  man  in  such  a  case,  when  he  doth  expect  that  which 
is  not  to  be  had,  from  that  which  affords  it  not ;  but  it  is 
a  wickedness  that  is  followed  with  a  divine  curse,  with  a 
just  vindicta,  for  a  wrong  and  injury  done  to  him  :  that  is, 
that  I  place  upon  a  creature  that  which  is  peculiar  and  be- 
longs to  him  alone;  and  so,  I  do  not  only  punish  myself 
as  a  foolish,  mistaken  creature;  but  God  punisheih  me  as 
a  sinful,  guilty  creature,  upon  this  account ;  "  Cursed  be 
the  man  that  trusteth  in  man,  and  maketh  flesh  his  arm," 
Jer.  xvii.  5.  But,  alas!  how  many  do  place  their  trust  in 
ignobler  creatures  than  man  is,  in  things  beneath  man  !  So 
much  the  meaner  and  baser  is  the  temper  of  their  spirits 
herein,  to  place  a  reliance  upon  that  which  is  meaner  than 
themselves.  To  neglect  and  forsake,  to  avert  and  turn  oft', 
from  God  ;  and  then  sink  beneath  themselves,  creep  to  an 
inferior  creature;  this  calls  for  the  blast  of  heaven  nponsuch 
a  one  that  hath  "  forsaken  God,  the  Fountain  of  living 
waters,  to  dig  to  himself  broken  cisterns,  that  can  hold  no 
water."  For  which  the  prophet  (Jer.  ii.  12,  13.)  doth  call 
heaven  and  earth  to  behold,  with  astonishment,  as  witnesses 
of  such  folly  and  wickedness  as  this;  especially  as  being 
found  in  a  people  pretending  to  God.  "  My  people,  they 
that  call  themselves  my  people,  have  committed  these  two 


evils,  to  forsake  me  the  Fountain  of  living  waters,  and  dig 
unto  themselves  broken  cisterns  that  can  hold  no  water." 
When  a  man  lets  his  heart  unite,  by  tru.st,  in  that  which 
hath  nothing  in  it,  forsaking  the  All  for  that  which  is  of 
itself  nothing,  and  which  in  itself  cannot  be  a  moment, 
what  folly  and  wickedness  is  this! 

This  is  the  snare  that  carnal,  worldly-minded  men  run 
themsevles  into,  and  do  not  consider  it  as  a  deadly  one: 
it  is  a  snare  of  death  ;  "Charge  them  thai  are  rich  in  this 
World,  that  they  trust  not  in  uncertain  riches,  (the  lubrious 
things,  the  uncertain  things  of  riches,  as  the  words  admit 
to  be  read,  1  Tim.  vi.  11.)  but  in  the  living  God,  who 
gives  us  all  things  richly  to  enjoy."  That  trust  which  is 
not  reposed  on  the  living  God,  it  is  not  only  the  greatest 
folly,  but  the  highest  iniquity;  folly  lies  in  it,  that  they 
place  Deity  upon  a  nullity,  a  mere  nullily.  That  which 
thou  tuakesl  the  final  object  of  thy  trust,  is  thy  god  ;  and 
then,  like-wise,  that  trust  is  idolatry.  God  will  be  jealous 
in  this  ca.se,  when  his  rival  is  set  up  in  his  place  ;  when  a 
creature  is  made  his  rival;  and  the  little  minute  things  in 
this  creation  are  made  to  fill  up  his  room,  and  to  be  to  thee 
instead  of  God. 

Naturally,  every  one  affects  to  be  happy,  and  when  this 
is  the  natural  tendency  of  a  man's  spirit,  that  it  is  now 
quiet,  in  some  measure  quiet,  either  m  the  pos.session  of 
what  lie  hath  got,  or  in  the  probable  hope  of  getting  more ; 
and  of  having  within  one's  compass  that  which  one  dolh 
desire  and  covet,  and  reckon  most  suitable  ;  here  is  my 
felicity,  and  I  am  .so  far  quiet,  because  I  think  here  I  have 
enough.  As  he  is  brought  in,  in  the  parable  of  the  wicked 
fool,  saying,  "Soul,  take  thy  rest,  thou  hast  goods  laid  up 
for  many  years."  That  which  he  had  in  his  barns,  that  was 
his  god  ;  and  now  he  thought  his  soul  should  rest,  as  think-  ■ 
ing  to  have  enough  no  where  but  there.  Alas !  thou  fool, 
thy  soul  will  be  gone  from  thee  this  night;  and  then  what 
will  become  of  thee,  and  all  these  1  What  folly  it  is  to  set 
a  man's  heart  upon  such  things ;  as  the  heart  is  set  by  trust- 
ing upon  any  thing.  Trust  fixeth  it,  as  in  its  own  place,  as 
is  spoken  concerning  trust  in  God;  "His  heart  is  fixed, 
trusting  in  the  Lord."  Trust  is  that  which  fixeth  a  man's 
heart.  But  thou  dost  fix  thy  heart  like  a  fool,  who  fixeth 
it  upon  any  thing  unfixed  itself;  for  then  what  becomes  of 
thee  and  ihy  trust,  when  that  is  gone  1  So  do  they  who 
trust  in  uncertain  riches ;  "  for  riches  make  themselves 
wings  and  flyaway,  as  an  eagle  to  heaven." — A  strangely 
emphalical  expression  !  It  may  be  the  soul  would  .say  to 
itself,  "  Shall  my  wealth  and  my  riches  be  gone  ■?  why,  I 
intend  they  .shall  have  no  wings."  Alas !  they  make  them- 
selves wings;  they  will  not  be  beholden  to  you  for  wings; 
they  will  be  gone  of  themselves,  though  you  would  never 
so  fain  they  would  stay.  And  there  is  an  expression  that 
is  likewise  strangely  emphatical,  and  which  is  very  proper 
to  our  present  purpose,  of  setting  the  heart  upon  that  which 
is  not.  All  created  being  is  so  poor  a  dependant  being, 
that  it  is  next  to  nothing,  and  is  rather  fit  to  be  called  a 
mere  nullity,  a  mere  nothing;  and  that  so  despicable  a 
thing  should  be  put  into  the  place  of  God  ;  .should  supply 
the  room  of  Deity  ;  O !  what  an  indignity  is  this  to  the 
Majesty  of  heaven  ;  and  how  severely  to  be  reproved  ! 
Because  there  is  nothing  el.se  stable  besides  God  ;  when 
the  soul  is  once  off  from  him,  it  offers  to  fix,  but  cannot 
be  fixed,  because  its  object  is  not  fixed.  Therefore,  heathen 
light  halh  seen  this,  and  a  most  significant  expression  was 
it  of  a  heathen,  "  That  a  soul  off  from  God,  is  like  a  cylin- 
der upon  a  plain,  that  moves  necessarily  and  perpetually, 
cannot  be  fixed,  but  continually  rolls  and  moves  this  way 
and  that;  and  cannot  be  otherwise,  for  it  hath  nothing  to 
fix  upon."    And  again. 

This  lets  us  see  the  absolute  independency  of  the  Divine 
Being;  for  what  is  there  without  himself  for  him  to  de- 
pend upon  1  These  worlds  are  all  that  can  be  thought  of 
extra  Deum,  without  God;  and  they  were  all  made  by 
him.  Can  he  depend  upon  that  which  he  him.self  made  1 
The  worlds  were  created  by  the  word  of  God ;  therefore, 
his  being  must  be  absolutely  independent.  And  herein  we 
should  give  our  thought  scope,  it  is  pity  we  do  not  do  it 
oftener,  and  more  designedly,  to  consider  the  difference 
between  that  which  is  of^  itself,  and  which  is  not  of  itself. 
We  might  even  lose  ourselves  and  be  swallowed  up  in  the 
contemplation,  to  think  of  a  Being,  that,  by  its  own  peculiar 


Lect.  XIV. 


GOD'S  WORK  OF  CREATION. 


1173 


excellency,  could  never  not  be,  to  which  it  was  impossible 
not  to  be;  which  wa-s  not  beholden  to  any  thing;  for  all 
things  were  beholden  to  it. 

How  is  the  great  God  magnified  before  our  eyes,  upon 
this  account,  in  that  40th  chap,  of  Isaiah,  in  several  verses 
of  it  together,  from  the  twelfth  verse  and  onwards.  "  Who 
hath  measured  the  waters  in  the  hollow  of  his  hands,  and 
meted  out  the  heavens  with  a  span,  and  comprehended  the 
dust  of  the  earth  in  a  measure,  and  weighed  the  moun- 
tains in  .scales,  and  the  hills  in  a  balance  t"  Who  is  he 
that  hath  done  all  thisl  The  "  who  is  he  1"  there,  is  not 
an  expression  of  doubt ;  but  of  admiration  and  wonder. 
O!  what  a  One  is  he!  How  glorious  a  One  that  hath 
done  so !  "Who  hath  directed  the  Spirit  of  the  Lord,  or 
being  his  coun.sellor,  hath  taught  him  1  With  whom  took 
he  counsel,  and  who  instructed  him,  and  taught  him,  in 
the  path  of  judgment  1  Who  had  he  to  commune  with, 
besides  what  was  himself,  in  going  about  this  mighty  work 
of  creation  1  Who  prompted  him,  who  suggested  it  to 
him '!  "  Come  now,  make  a  world,  give  being  to  a  creation." 
No  !  all  was  propria  nwlu.  Who  instructed  this  spirit  of 
God,  as  to  this  great  affair  of  the  creation,  or  any  thin| 
else  that  he  doth  1  "  Who  doth  all  things  after  the  coun 
sel  of  his  own  will !  Behold  the  nations  are  as  the  drop 
of  a  bucket,  and  are  accounted  as  the  small  dust  of  the 
balance:  behold  he  taketh  up  the  isles  as  a  very  little 
thing,  and  Lebanon  is  not  sufficient  to  burn,  nor  the  beast: 
thereof  sufficient  for  a  burnt-offering.  All  nations  before 
him  are  as  nothing,  and  they  are  accounted  to  him  les; 
than  nothing  and  vanity.  To  whom  then  will  you  liken 
God  1  or  what  likeness  will  ye  compare  unto  him  1" 

So  should  we  upon  this  account,  greaten  to  ourselves 
the  Divine  Being,  and  heighten  and  raise  our  own  thoughts 
and  apprehensions  concerning  him;  that  when  all  things 
else,  of  this  vast  universe  of  beings,  are  so  absolutely  and 
purely  dependant  every  moment  upon  him,  he,  in  the 
mean  time,  depends  upon  nothing.  All  that  he  is,  he  i: 
in,  of,  and  by,  and  for,  himself  He  can  have  no  depend 
ance  upon  the  creature,  either  for  thesupportof  his  being, 
or  for  any  other  addition  to  his  felicity ;  but  is  his  own  All. 
And  how  convictively  doth  the  apostle  reason  with  tho.se 
philosophers  at  Athens,  to  this  purpose.  Acts  xvii.  "34,  25, 
"  God  dwellelh  not  in  temples  made  with  hands,  nor  is  he 
worshipped  with  men's  hands  as  though  he  needeil  any 
thing,  inasmuch  as  he  hath  given  to  all,  life  and  breath  and 
all  things."  And  what  can  you  add  to  this  1  What  sup- 
port can  he  have  from  you  1  what  improvement  of  his  feli- 
city any  way  from  you,  or  from  any  thing  else,  since  all 
things  are  his  own  creatures  1    And  further, 

(5)  You  may  learn,  hence,  the  divine  all-sufficiency; 
and  how  vast  an  amplitude  of  being  there  is  in  him,  when 
all  this  great  creation  sprang  from  him;  and  vet,  nothing 
could  be  detracted  from  him  by  it  neither.  How  vast  an 
amplitude  of  being  must  that  be,  when  all  this  great  cre- 
ation is  gone  out  from  him,  sprang  from  him,  and  yet  his 
being  not  diminished,  nothing  the  less!  O!  consider  this, 
and  think  how  great  and  desirable  a  thing  it  is  to  have 
him  for  a  portion  ;  the  All;  he  that  comprehends  in  him- 
sell  the  all  of  the  creature,  and  who  formally  posse.sseth  his 
own  All  still:  that  is,  is  simply  All.  What  can  he  want 
that  hath  him  for  his  portion,  who  is  All  1  All  his  own 
creation,  it  was  virtually  in  him  before,  and  is  still  virtually 
in  him,  depending  .still  upon  that  power  of  his  for  its  sus- 
tentation,  that  gave  ii  being  at  first.  And  there  is  his  own 
infinite  AH  too.  0  !  happy  that  soul  that  can  say,  "  The 
Lord  is  my  portion."  How  rich,  how  full,  how  satisfying 
a  portion !     And, 

(6.)  We  may  further  learn  hence,  the  absoluteness  of 
God's  dominion  over  all  his  creatures.  Will  you  hot 
allow  him  to  do  whatsoever  he  will  in  heaven  and  earth, 
who  made  both  by  his  own  word  1  Shall  he  not  do  what 
he  will  with  his  ownl  We  are  apt,  most  unreasonably 
and  peevishly,  to  regret  it  when  there  is  a  di.sposal  of  crea- 
tures, or  any  little  minute  pan  of  this  creation  of  God, 
this  way  or  that,  any  otherwise  than  we  would.  But  how 
absurd  it  is  to  repine  at  God's  disposition  of  his  own  !  He 
gives  more  of  this  world  to  such  a  one,  and  less  of  it  to 
me.  What  then  1  What  he  gives  to  me,  and  what  he 
gives  to  the  other,  was  it  not  all  made  by  himselfl  And 
*  Preached  December  16th,  1693. 

78 


may  he  not  dispose,  as  he  plea.seth,  with  what  he  had 
made  1 

How  doth  he  plead  the  matter  with  Job,  to  exalt  his 
own  dominion  upon  the  ground  of  his  creation  1  Job 
thought  it  hard  that  he  who  was  so  rich  a  man,  so  healthy 
a  man,  should  be  bereaved  of  all  so  .suddenly,  and  of  his 
health  and  comforts  of  his  life  besides:  "Why,"  says 
God  to  him,  "  where  wast  thou  when  I  laid  the  founda- 
tions of  the  earthl  declare  if  thou  hast  understanding. 
Did  I  consult  thee  when  I  made  this,  and  that,  and  the 
other  creature  1  And  may  I  not  di.«pcise  of  the  creatures 
I  have  made,  my  own  way,  and  as  I  will  7"     And, 

(7.)  We  may  further  jearn,  that  if  these  worlds  thus 
began,  that  is,  were  thus  framed  by  the  word  of  God;  II 
they  had  such  a  beginning,  even  at  his  pleasure,  then  at 
his  pleasure,  too,  we  must  reckon  they  will  have  an  end. 
That  which  began  to  be  at  some  time  or  other,  it  began 
to  be  what  it  is.  Such  and  such  things  began  to  be  at  the 
pleasure  of  the  great  Creator;  and  at  the  plea-'ure  of  the 
great  Creator  they  must  cease  to  be  what  they  are.  And 
we  ought  not  to  think  it  strange,  that  there  should  be  such 
an  end  determined  for  this  world,  as  the  Sciiptuie  in- 
forms us  there  is:  that  is,  a  time  will  come,  at  length, 
when,  the  purpo.ses  of  the  great  Creator  having  been  suf- 
ficiently served  upon  it,  these  visible  heavens,  which  we 
behold,  "shall  be  rolled  up  as  a  scroll ;  pa.ss  away  with  a 
great  noise  ;  and  the  elements  melt  with  fervent  heat;  and 
the  earth,  and  all  things  therein,  be  consumed  and  burnt 
up,"  as  2  Pet.  iii.  10,  and  we  are  not  to  think  it  strange. 
And  it  is  only  upon  this  ground,  that  il  hath  been  thought 
strange,  that  this  should  be  the  end  of  this  world,  because 
the  beginning  of  it  was  not  understood,  as  we  may  see, 
looking  in  the  same  chapter,  at  the  3d  and  4ih  verses: 
"  Knowing  this  first,  that  there  shall  come  in  the  last  days 
scoffers,  walking  after  their  own  lusts;  and  saying,  Where 
is  the  promise  of  his  coming  V  "  It  is  talked  of  that  he 
will  come,  and  then  an  end  will  be  put  to  lime,  and  all  the 
successions  of  time.  But  all  things  continue  as  they  were 
from  the  beginning  of  the  creation  to  this  day.  And 
therefore,  we  cannot  imagine  that  there  should  be  nny.such 
end."  But  (saith  the  apostle)  "this  they  willinglv  are 
ignorant  of,  that  by  the  word  of  the  Lord  the  heavenswere 
of  old;"  and  because  they  are  willingly  ignorant  of  this, 
therefore,  they  are  w-ilfully  ignorant  of  that  end  w'hich  is 
determined  concerning  this  world.  They  will  not  believe 
it,  because  they  believe  not  its  framing  ai  first:  "  that  by 
the  word  of  God  the  heavens  were  of  old,  and  the  earth 
standing  in  the  water,  and  out  of  the  water."  Because  they 
do  not  believe  the  beginning  of  things,  therefore,  they  will 
not  believe  that  which  is  told  them  expressly,  too,  concern- 
ing the  end  of  them. 

There  are  a  great  many  things  more,  that  we  might 
learn  hence,  but  they  will  more  immediately  belong  to  the 
consideration  of  our  own  creatureship,  than  of  the  world: 
they  do  not  so  immediately  result  from  the  consideration 
of  God's  having  made  the  world,  as  the  consideration,  more 
particularly,  of  his  having  made  us  ;  and  therefore,  I  shall 
not  insist  on  them  till  I  come  more  particularly  to  speak  to 
the  creation  of  man  from  another  text 


LECTURE  XV.* 


2.  I  shall,  therefore,  now  proceed  to  make  application 
of  that  second  general  head  of  discourse  ;  that  the  more 
principal  and  advantageous  way  of  our  coming  to  under- 
stand the  creation,  is  by  faith.  And  it  is  a  very  manifold 
use  that  may  be  made  of  this.     As, 

(1.)  Wemay  learn  from  it, the  excellency  of  faith  ;  how 
soul-enabling  a  thing  it  is.  It  hath  a  certain  power,  with 
very  great  light,  to  help  a  man's  understanding,  and  to  clear 
his'inlellccluals.  By  fai'h  we  understand.  It  ha.h,  in 
great  part,  its  scat  in  the  undrrp'anding;  there  it  is  origi- 
nallv,  though  i'  is  not  finally  there;  thence  it  descends, 
too,  into  the  heart.  But  it  hath  a  great  work  in  the  minds 
of  men.    Faith  doth  supply  minds  with  notions;  so  it  is 


1174 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  II. 


if  we  would  read  the  words  literally  to  yon.  It  doth 
furnish  us  with  notions,  which  we  should  otherwise  never 
have.  It  is  true,  if  it  be  faith  indeed,  it  will  not  let  them 
always  remain  mere  notions;  it  will  inspirit  them;  it 
will  make  them  vital,  and  powerful,  and  operative.  But 
notions  they  must  be  first,  and  faith  makes  them  so.  By 
faith  we  have  notions  of  things,  that  otherwise  we  never 
should  have  had.  But  this,  I  say,  speaks  faith  to  be  a 
soul-enabling  thing.  It  nobilitates  the  mind  and  spirit  of 
a  man  ;  acquaints  it  with  things  from  God,  (for  that  is  the 
business  of  faith,)  unto  which  it  would  otherwise  be  a 
stranger. 

This  should  raise  and  heighten  our  apprehension  of  faith, 
that  despised  thing;  that  little  understood  thing.  That  by 
which  we  are  to  understand;  men  do  not  understand. 

Whatsoever  it  is  that  divine  revelation  doth,  in  order  to 
the  informing  us  of  needful  and  useful  things,  that  faith 
doth.  And  take  we  the  compa.ss  of  divine  revelation,  and 
consider  all  the  great  and  glorious  things  that  are  contained 
and  brought  to  light  in  it,  and  by  it,  and  thence  you  are 
to  collect  the  excellencies  of  faith.  Because,  without  that, 
the  divine  revelation  signifies  nothing  to  us ;  no  more 
that  light  doth  to  a  blind  man.  The  divine  revelation  and 
faith  must  both  concur  to  the  same  elfect,  to  wit,  our  un- 
derstanding of  things ;  as  light  and  the  eye  do  both  concur 
to  the  same  effect,  our  seeing  of  a  thing.  We  cannot  see 
by  light  without  an  eye ;  nor  will  an  eye  enable  us  to  see 
without  light,  but  both  together.  The  divine  revelation, 
that  is  light  to  us ;  faith  is  the  thing  by  which  we  di.scern 
things  in  that  light.  And  so,  if  we  do  apprehend  an  excel- 
lency in  the  divine  revelation,  which  brings  so  many  great 
and  important  things  into  view  before  us,  we  are  propor- 
tionally to  apprehend  the  excellency  of  faith  too ;  without 
which  all  that  divine  revelation  could  signify  nothing  to  us. 
And, 

(•2.)  We  may  further  learn,  hence,  how  wonderfully  kind 
and  gracious  God's  condescension  is  to  us,  that  he  should 
make  such  a  discovery,  and  ofl^er  it  to  our  faith,  of  things, 
in  reference  to  which  we  should  be  at  so  great  a  loss,  and 
understand  so  very  little  of;  as  for  instance,  this  creation 
of  God  :  what  we  do  owe  to  the  bounty  of  heaven  for  this, 
that  it  should  condescend,  so  distinctly,  to  tell  us  how  things 
came  at  first  to  begin.  Faith  in  that  discovery  which  God 
makes  to  us  of  this  matter,  supplies  the  room  and  place  of 
sight ;  and  so  it  is  the  same  thing  in  effect,  as  if  he  had  let 
us  see  him  making  the  world  ;  for  faith  is  the  evidence,  to  us, 
of  things  we  have  not  seen.  We  were  not  present,  we  were 
not  by,  whenthismightyglorious  work  was  done.  "  Where 
wast  thou  when  I  laid  the  foundations  of  the  earth "?" 
Where  wast  thou  1  saith  God  to  Job,  chap,  xxxviii.  4. 
But  now,  God  having  vouchsafed  to  us  such  a  revelation 
and  discovery  of  this  mighty  work  of  his;  if  he  also  gives 
us  faith  by  which  we  believe  this  discovery,  it  is  as  if  he 
had  set  us  by  him  while  all  this  was  doing;  so,  we  have 
(as  it  were)  the  idea,  the  representation,  the  landscape  of 
the  rising  creation;  asif  God  should  before  that  time  have 
created  one  of  us,  and  have  taken  us,  and  set  us  up,  spec- 
tators of  his  whole  work. 

Whereas,  yet,  there  was  nothing  but  horrid  darkness 
spread  every  where,  then  for  God  to  have  taken  one  of  us, 
made  us  stand  up  out  of  nothing,  and  said  to  such  a  one 
— "  Come,  cast  about  thine  eye,  there  is  nothing  but 
vacuity,  emptiness,  and  darkness  every  where;  come  see 
me  make  light  out  of  this  darkness."  He  that  calls  things 
where  they  were  not,  and  makes  them  be,  or  as  if  they 
were,  saying,  "  Light,  where  art  thou;  come  out  of  that 
dark,  profound  abyss;  and  immediatelv  it  springs  forth  ; 
what  an  amazing  light  were  that  I  Why,  faith  in  God's 
discovery  gives  to  you  this  light :  by  faith  we  come  to  be  .so 
intelligible,  to  have  so  much  understanding  about  us,  as  to 
know  how  this  world  did  rise  out  of  nothing,  eternal  no- 
thing, into  that  state  in  which  now  it  is.  And  what  vouch- 
safement  is  this  to  such  as  we,  to  do,  in  effect,  the  same 
thing,  as  if  he  had  set  us  by  him  at  making  of  the  world. 
"  Come,  see  me  collect  a  mass  of  grosser  matter ;  see  me 
(as  it  were)  spin  out  of  it  that  fine  texture  of  the  vast  and 
spacious  firmament,  those  heavens  that  do  encircle  this 
little  habitable  world  in  which  we  dwell ;  see  me  adorn  it 
with  sun,  moon,  and  stars;  see  arising  on  this  earth,  plants, 
and  trees  and  woods,  and  springs,  and  rivers ;  all  lately  no- 1 


thing,  and  now  begin  to  be;  see  me  replenishing  this  world 
with  living  creatures,  in  their  several  varieties  and  kinds," 
O  I  what  condescension  is  this,  that  God  should  vouchsafe 
to  tell  us  all  this  over  again,  and  give  us  the  representation 
so  distinctly,  of  what,  in  so  many  successive  days,  he  did 
and  wrought  iu  this  kind.     But, 'again, 

(3.)  We  may  further  learn,  hence,  how  inexcusable  it  is, 
that  they  who  pretend  to  faith  in  this  matter,  should  use  it 
so  little.  If  we  falsely  pretend,  it  is  a  most  unjust  usur- 
pation of  a  name,  to  call  ourselves  believers;  and  that,  of 
such  things,  when  we  are  not.  But  if  we  pretend  truly 
and  justly  to  the  faith  of  these  things,  then  we  are  most 
inexcusable  to  use  that  faith  no  more  hereabouts  ;  to  live 
so  long,  in  such  a  world  as  this,  and  so  seldom  to  consider 
how  it  began.  A  strange  and  inexcusable  stupidity.  That 
this  worldshould  be  replenished  with  intelligent  creatures, 
reasonable  creatures;  and  that  it  should  come  into  the 
minds  of  so  few,  and  into  any  minds  so  seldom,  to  consider, 
How  did  all  things  begin  1  Sure  we  are  there,  where  multi- 
tudes of  things  are  existing,  that  must  have  had  a  begin- 
ning, that  are  not  self-existent,  or  unio  which  existence  is 
not  essential,  so,  as  that  they  could  but  he  and  exist.  It 
is  amazing  to  think  that  intelligent  creatures  should  not 
more  frequently  consider  with  themselves,  how  things  first 
began  to  be,  beholding  such  a  world  as  this,  which  they 
are  sure  was  not  always,  hut  had  a  beginning ;  and  not 
consider  how  it  began.  That  men  can  behold  such  varie- 
ties of  creatures,  and  use  such  varieties,  and  enjoy  such 
varieties,  and  never  consider  whence  they  are,  whence 
came  they,  how  came  there  to  be  such  things  in  the  world, 
and  how  came  there  to  be  such  a  world '!  It  is  most  inex- 
cusable and  strange  stupidity,  and  dotishness  of  mind,  in 
any  reasonable  creature;  but  most  of  all  in  them  that  do 
pretend  to  believe  and  know  by  faith,  that  the  worlds  were 
created  by  the  word  of  God.     And, 

(4.)  We  may,  again,  learn  hence,  that  what  is  commonly 
called  faith,  about  this  matter,  is  really  and  indeed  not 
faith  ;  that  is,  the  apprehension  of  such  a  thing  as  this,  is 
without  effect,  and  that  impresseth  nothing  upon  the  soul. 
It  hath  been  very  ju.stly  and  fitly  told  you,  that  we  have  the 
notions  of  things  by  faith,  many  things  which  we  should 
otherwise  have  no  notion  of  But  though  faith  first  begets 
such  notions,  yet  it  will  not  let  them  continue  mere  no- 
tions long,  if  it  be  faith ;  that  is  a  mighty,  lively,  operative 
principle,  powerfully  working  in  the  soul,  to  form  that 
suitably  to  the  thine  believed.  But  while  there  is  so  little 
of  suitable  impression  upon  the  souls  of  men,  in  reference 
to  this  thing,  what  they  call  faith  about  it,  is  not  faith,  but 
must  be  something  else. 

For  the  most  part,  it  is  not  any  thing  else  but  a  negative 
faith,  which  men  are  wont  to  call  faith  in  this  and  many 
other  such  cases.  It  is,  I  say,  but  a  mere  negative  faith 
upon  which  they  place  that  great  name;  that  is,  a  not 
believing  the  contrary,  not  having  formed  explicit  belief 
of  the  contrary,  thai  they  call  faith.  They  have  not  yet 
(it  maybe)  laid  down  in  their  minds  any  formed  conclu- 
sions to  this  purpose,  that  the  worlds  were  not  made  by 
the  word  of  God;  and  their  not  disbelieving  it,  they  call 
believing  it:  whereas,  faith  is  a  most  positive  thing,  a  thing 
of  great  reality,  and  a  thing  of  great  efficacy  and  power, 
wherever  it  is.  And,  therefore,  for  such  as  never  yet 
found  their  souls  impressed  by  their  apprehensions  of  the 
world's  creation,  I  would  admonish  them  no  more  to  call 
that  apprehension  of  theirs  by  the  name  of  faith,  but  call 
it  something  else, — call  it  by  its  true  name, — call  it  a  float- 
ing uncontradicted  opinion;  and  that  is  the  be.st  they  can 
make  of  it,  while  it  is  an  apprehension  that  hath  no  power; 
and  while  it  doth  not  represent  God  in  his  excellent  glory, 
as  the  great  Creator  and  Lord  of  all,  so  as  to  form  the  soul 
to  adoration  and  subjection  to  him  thereupon.  Never  say 
till  then,  that  you  do  believe,  or  that  you  have  faith  con- 
cerning the  creation  of  the  worlds.  Alas!  how  many  that 
have  it  often  in  their  mouths — "I  believe  in  God  the 
Father,  Maker  of  heaven  and  earth"— yet  do  but  usurp  the 
words,  "  I  believe,"  and  their  heart,  and  their  practice, 
contradict  their  tongue,  and  tell  them  they  believe  it  not. 
Believe  it !  yea,  as  much  as  a  known  romance,  while  they 
live  in  affront  of  the  Creator,  and  take  upon  them  as  if 
they  were  lords  of  the  creation;  and  as  if  they  had  made 
the  worlds  ami  not  He. 


Lect.  XV. 


GOD'S  WORK  OF  CREATION. 


1175 


These  things  we  may,  by  way  of  just  inference,  collect 
from  hence;  that  it  is  a  thing  to  be  understood  by  faith, 
that  the  worlds  were  made  by  the  word  of  God.  But  we 
shall  thence  proceed  to  some  further  Use ;  that  is,  to  coun- 
sel and  exhort  those  that  have  faith  in  this  matter,  to  use 
it  more;  to  have  their  faith  more  in  exercise  upon  this 
great  and  noble  subject,  the  creation  of  the  worlds  by  the 
■word  of  God.  And  it  is  to  many  great  purposes,  that 
faith  upon  this  important  subject  may  be  employed  and 
used.     As, 

1.  To  engage  us  in  the  more  frequent  and  serious  medi- 
tations on  the  beginning  of  things.  To  engage  us,  I  say, 
in  the  more  frequent,  more  serious,  more  affectionate,  and 
more  fruitful  meditation  of  this  matter.  If  we  believe  it 
indeed,  let  us  think  of  it  often.  Our  faith  is  an  apprehen- 
sion that  it  is  true :  and  if  it  be  once  owned  to  be  true,  it 
cannot  but  be  deemed  to  be  a  very  important  truth  ;  a  very 
considerable  truth;  a  truth  that  requires,  and  challenges, 
great  attention  of  mind,  and  application  of  heart  and  soul 
to  it.  Think  and  judge  it  an  unreasonable  thing,  to  live 
from  day  to  day,  in  this  world,  and  never  consider  whence 
it  came,  and  how  it  began.  And  let  your  faith  be  set  on 
work  in  frequent  and  most  affectionate  meditations  of  the 
beginning  of  the  worlds. 

'2.  Let  your  faith,  hereupon,  form  j-our  souls  into  adora- 
tion of  the  great  Creator.  Go  up  and  down  this  world 
with  adoring  souls;  let  every  thing  .vou  behold,  from  time 
to  time,  put  )'ou  in  mind  of  him,  and  make  you  bow  your 
head,  and  worship.  Admire  that  fulness  of  his,  that  fills 
all  m  all;  and  those  variable  displays  of  his  wisdom,  and 
power,  and  goodness,  which  are  conspicuous  every  where, 
more  or  less,  in  all  sorts  of  creatures.  We  are  but  nomi- 
nal believers  and  Christians,  if  there  be  not  many,  if  there 
be  not  much  of  this  about  us;  and  if  we  are  not  aiming 
and  endeavouring  that  there  may  be  more  and  more. 

3.  Let  our  faith  instruct  us  unto  the  grateful  and  reve- 
rential use  of  the  creatures  of  God,  a-s  remembering  they 
are  made  things ;  and  that  we  have  the  use  of  them  by 
divine  vouchsafement  and  allowance.  There  ought  to  be 
a  mixture,  a  temperature  of  reverence  and  gratitude  in  the 
h.ibilual  frames  of  our  spirits  hereupon  :  and  if  we  have  a 
real  and  true  faith  in  us  about  this  matter,  it  will  make  it 
to  be  so;  it  will  impress  our  spirits;  it  will  fill  us  (as  it 
ought  to  do)  with  a  wondering  gratitude,  that  such  crea- 
tures as  we  should  be  so  accommodated  by  such  a  world 
as  this,  so  suitably  ordered  for  us.  If  we  use  faith  in  this 
matter,  it  will  make  us  sit  down  and  wonder;  look  upon 
it  as  it  is,  an  admirable  thing,  that  the  great  God  should 
have  raised  up  such  a  creation,  such  a  world  as  this  is,  out 
of  nothing,  by  the  word  of  his  power.  That  it  being  de- 
signed, "  I,  in  time,  coming  to  have  a  place  and  being  in 
it,  should  want  nothing  while  I  am  there;  such  and  such 
creatures,  made  out  of  nothing  to  supply  me,  to  furnish 
me.  What  is  it  that  leaf!  What  is  it  that  I  drink? 
What  is  it  that  I  wear  1  Are  they  not  all  the  creatures  of 
God  1  What  is  it  that  refreshes  me  1  What  is  it  that  de- 
lights me  ?  Are  they  not  God's  creatures  !"  Huw  full  of 
reverential  gratitude  should  our  hearts  contintially  be,  en 
this  account !  To  think  such  and  such  parts  of  the  creation 
were  made  on  purpose  that  I  might  not  be  in  distress,  that 
I  might  not  feel  necessity;  and  to  think  how  this  world 
generally  accommodates  its  inhabitants;  and  to  wonder 
with  all,  that  their  apostacy  was  foreseen !  O  !  how  should 
it  replenish  our  souls  with  wondering  gratitude,  to  think 
that  there  should  be  such  a  provision  made  with  desien, 
and  upon  foresight,  for  the  entertainment  of  rebels  and 
apostates!  This  whole  world  replenished  and  filled  with 
the  divine  goodness,  all  sorts  of  creatures  made  for  the 
unthankful  and  the  evil.  A  design  laid  through  so  manv 
successions  of  ages,  "  My  goodness  shall  diffuse  itself,  and 
flow  in  such  and  such  a  part  of  my  creation,  (as  this  world 
is  but  a  little,  a  very  little  part  of  it,)  for  the  supply  and 
support  of  those  that  will  never  give  mc  thanks,  (tlioush 
they  have  natures  capable  of  doing  so,)  even  for  the  un- 
thankful and  for  the  evil." 

4.  Our  faith,  upon  this  subject,  should  instruct  and  en- 
able us  to  contend  with  difficulties  in  reference  to  whatso- 
ever God  hath  encouraged  us  to  expect,  or  told  us  he 
means  to  do.  What  can  pose  that  faith  which  believes  the 
creation  of  the  world  1    He  that  could  make  such  worlds 


as  these  are,  out  of  nothing,  by  his  word ;  what  cannot  he 
dol  what  is  there  to  be  expected  greater  than  this,  that 
should  be  the  matter  of  any  present  solicitude,  thoughtful- 
ness,  concern,  and  care"!  If  very  perplexing  thoughts  ol 
heart  do  arise  about  the  ill  stale  of  things  in  this  world,  he 
that  made  heaven  and  earth,  and  all  the  worlds,  by  his 
word,  cannot  he  make  new  heavens  and  a  new  earth  when 
he  will,  and  when  the  time  and  season  of  it  Gomes'!  How 
frequently  may  we  observe  it  to  be,  in  Scripture,  for  the 
people  of  God,  to  animate  and  raise  their  own  hearts  unto 
the  belief  and  expecialion  of  great  things  from  God,  upon 
this  ground,  that  he  hath  made  heaven  and  earth,  that  he 
is  the  Creator  of  all  things.  "Our  God  hath  made  the 
heavens."  When  those  vain  creatures  that  dislike  the  di- 
•vine  government,  and  oppose  themselves  to  it,  taking 
counsel  against  the  Lord,  and  against  his  Anointed,  when, 
I  .say,  they  have  nothing  to  trust  to,  in  the  designs  of  this 
kind  they  are  forming  and  driving  continually;  nothing 
but  stocks  and  stones,  the  work  of  men's  hands;  "Our 
God  hath  made  the  heavens;"  (so  you  have  it  expressed, 
Psalm  cxv.  3,  4.)  made  the  worlds;  given  being  to  all 
these  worlds:  and  what  cannot  he  do,  when  his  lime  and 
season  for  it  are  come  1  And  things  will  come  to  their  full 
issue  in  the  fittest  time.  Our  God  it  is,  who  hath  power 
enough  to  do  the  things  we  expect,  and  wisdom  enough  to 
order  the  times  and  seasons  for  them.     Again, 

5.  Our  faith  ought  to  have  exercise  w'ith  us,  upon  this 
subject,  in  order  to  the  keeping  nf  our  minds  quiet  and 
composed,  amidst  the  various  expressions  and  instances 
that  we  behold  of  the  divine  dominion  and  .sovereignty, 
doing  what  he  will  in  the  disposal  of  affairs  in  this  world. 
It  may  be,  some  we  find  him  exalting,  and  it  pleaseth  us; 
we  find  him  depressing,  and  it  displeaseth  us;  we  have  a 
little  share  and  portion  in  this  world,  and  we  regret  it; 
others  have  a  great  and  large  portion  of  it,  and  that  we 
envy.  But  we  should  consider  whose  this  world  is,  who 
luade  it.  May  not  he  dispose  of  what  he  hath  made  as 
he  pleaseth  1  This  (as  we  noted  to  you  before)  is  a  just 
inference  from  the  very  thing  itself,  abstractly  considered, 
that  is,  to  form  our  spirits  agreeably,  and  to  make  us  con- 
tent, and  well  pleased,  that  God  does  dispose  of  what  he 
hath  made  as  seemeth  good  to  him. 

6.  We  should  further  learn,  hence,  to  behold,  with  great 
complacency,  what  appearances  there  are  of  divine  glory 
in  this  world,  which  he  hath  made  by  his  word.  And  to 
behold,  with  just  regret,  the  dishonour  that  he  meets  with 
in  it;  or  that  these  appearances  of  his  are  so  little  taken 
notice  of;  and  that  such  glory  shines  unregarded  as  to  ihe 
mo.st.  These  are  but  dutiful  dispositions  and  affections 
towards  the  Creator  and  Maker  of  these  worlds ;  and  faith 
should  furnish  our  souls  with  such  dutiful  afl'ections; 
otherwise  it  is  a  fruitless  faith,  a  lifeless  faith,  if  it  doth 
not  do  this.  Do  I  believe  that  God  made  these  worlds  by 
his  word  1  how  can  it  then  but  please  me  lo  behold  his 
glory  shining  in  such  and  such  aspects  and  appearances  of 
Godl  and  how  can  it  but  fill  my  soul  with  such  dutiful 
wishes  1  "  0  !  may  thy  glory,  more  and  more,  be  exal'.ed 
above  the  heavens,  and  shine  through  all  the  earth."  And 
how  can  it  but  fill  our  souls  with  resentments,  that  there 
should  be  such  glory  shining,  and  not  regarded  1  The 
great  Maker  and  Lord  of  this  world,  excluded  out  of  his 
own  creation,  as  if  the  All  in  all  did  signily  nothing!  men 
taking  upon  them,  every  where,  as  if  they  were  absolute, 
as  if  they  had  been  self-crealecl,  and  using  the  creatures  of 
God  at  their  own  pleasure,  and  in  affront  to  him  that  made 
them.  If  faith  would  do  the  part  in  our  .souls  which  be- 
lones  to  it,  it  could  not  but  fill  them  with  regret,  and  with 
a  dutiful  concern,  that  the  great  Lord  and  Maker  of  this 
world  should  be  so  little  acknowledged,  and  taken  notice 
of  in  it.     Again, 

7.  The  faith  of  the  creation  of  the  worlds,  should  engage 
our  hearts  in  an  earnest  de-sire  and  endeavour  to  have  a 
sure  and  clear  interest  in  Him  who  created  and  made  all. 
What  doth  this  world  signify  to  me,  to  behold  it,  to  he  in 
it,  to  be  of  it,  a  part  of  it,  but  to  have  nothing  to  do  with 
him  that  made  it!  The  faith  of  this  would  make  a  soul 
restless,  till  it  can  say,  "  The  Lord  of  heaven  and  earth  is 
my  Lord."  Were  these  worlds  created  by  ihe  word  of 
God  1  then  he  shall  be  my  God.  He  that  could  make 
such  worlds  as  these,  by  bis  word,  is  it  not  a  covetable 


1176 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


thing  to  have  an  interest  in  him  'i  Is  it  not  desirable  1  Can 
I  satisfy  myself  till  I  have  it  "i  especially,  when  I  find  it  is 
matter  of  hope,  a  thing  not  to  be  despaired  of;  when  there 
are  such  notifications  of  his  pleasure  (that  he  is  inviting 
and  teaching  men  to  take  him,  and  choose  him)  published 
and  proclaimed  in  his  Gospel  to  the  world,  declaring  now 
the  terms  by  which  he  offers  himself  to  be  our  God,  and 
invites  us  to  take  and  accept  him  for  oursl  The  serious 
belief  of  this  thing,  that  these  worlds  were  made  by  the 
word  of  God,  would  certainly  put  us  upon  a  most  indus- 
trious inquiry,  "  How  shall  I  do  to  know  him,  and  to  be 
acquainted  with  him,  and  to  be  interested  in  him,  by  whose 
word  these  worlds  were  made?  And,  I  cannot  satisfy 
myself  not  to  know  him  that  made  them,  and  not  to  have 
him  for  mine,  since  I  find  there  is  a  possibility  of  the  thing; 
that  it  is  a  thing  not  to  be  despaired  of,  and  it  is  no  unjust 
or  presumptuous  aspiring,  for  me  to  seek  an  interest  in 
him."  My  faith  of  the  thing  ought  to  make  mysoul  rest- 
less in  this  case. 

And  if  one  consider,  cast  one's  eye  round  about,  and 
behold  this  world  in  the  extent  of  it,  (as  far  as  our  dim 
and  short-sighted  eyes  can  go,)  and  behold  the  great  va- 
riety of  creatures  in  it,  methmks  the  thought  should  pre- 
sently arise,  "  Amongst  all  these  things,  there  is  nothing 
suitable  to  mc,  to  my  spirit;  nothing  in  which  1  can  be 
satisfied,  and  in  which  I  could  take  rest,  unless  I  could 
find  out  him  that  made  these  worlds  by  the  power  of  his 
own  word ;"  till  then,  methinks,  one  should  always  look 
very  wisely  about  one,  and  behold  the  amplitude  of  this 
world;  and  then,  presently  to  think,  likewise,  "  Sure  it  is 
a  sad,  melancholy  thing,  to  be  in  this  world  as  without 
God  in  the  world  ;  what  an  empty  cipher  is  it,  if  God  be 
out  of  my  sight,  if  I  cannot  find  out  the  Maker  of  all,  so 
as  to  know  him,  and  have  him  as  mine."    And  then, 

8.  If  one  can  do  .so,  how  should  our  faith  fill  our  souls 
with  high  gloriations  in  that  God  7  1  have  him,  that  made 
the  worlds,  for  my  God.  "  All  people  will  walk  every  one 
in  the  name  of  their  God."  And  we  should  say,  And  we 
will  walk  in  the  name  of  our  God;  and  see  where  there 
is  such  another  God  to  be  found,  that  hath  made  these 
worlds,  (how  many  soever  they  be,  and  how  great  soever 
they  be,)  and  all  by  his  word:  I  have  him  for  my  God. 
And  again, 

9.  It  should,  by  a  little  further  recollection,  make  us 
apprehend,  too,  the  greatness  of  our  Lord  Jesus  Christ, 
upon  whom  the  business  lay  of  redeeming  and  saving  lost 
creatures  in  this  world;  and  must  lie,  of  making  a  new 
world;  of  repairing  a  ruined  and  languishing  creation. 
For  you  had  to  consider,  that  he  h.ad  his  part,  he  concur- 
red, he  was  Creator  even  of  this  world.  Look  to  the  1st 
chapter  of  the  epistle  to  the  Hebrews;  He  is  styled  "the 
brightness  of  the  Father's  glory,  the  express  imase  of  his 
person  ;  he  that  upholds  all  things  by  the  word  of  his 
power — the  heir  of  all  things,  and  by  whom  he  made  the 
worlds.  "By  him  he  made  all  things,  visible  and  invisi- 
ble," Col.  i.  16.  and  John  i.  1,  3.  "In  the  beginning  was 
the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God.  By  him  were  all  things  made :  and  without 
him  was  not  any  thing  made  that  was  made."  And  I  will 
not  underiake  to  exclude  that  from  the  signification  and 
meaning  of  the  text,  "  By  faith  we  understand  that  the 
worlds  were  framed  by  the  word  of  God,"  the  essential 
Word,  the  divine  Logos.  Though  1  would  not  lay  a  stress 
upon  a  thing  that  is  not  plainly  and  manifestly  intended; 
yet,  to  take  it  in,  is  very  suitable  to  the  current  of  other 
texts  of  Scripture.  The  eternal  Word  had  its  hand  and 
part  in  the  creation;  and  it  was  by  it  that  these  worlds 
were  made.  And  thereupon,  by  a  right  of  creation  as  na- 
tural, as  well  as  by  the  acquired  right  of  a  Redeemer  of  a 
lost  world,  by  the  effusion  of  his  blood,  and  the  sacrifice 
of  himself^,  he  comes  to  have  a  governing  power  over  all 
this  world  ;  being  ascended  and  gone  up  far  above  all 
heavens,  he  hath  all  power  given  into  his  hands,  both  in 
heaven  and  in  earth. 

I  would  only  improve  the  consideration  hereof,  to  this 
purpose,  to  greaten  your  thoughts  concerning  your  Redeem- 
er. We  are  fain  in  very  important  cases,  from  time  to  time, 
to  be  beholden  to  our  senses,  even  in  the  most  important 
cases  that  can  be  thought.  Our  sense  tells  us  something 
of  the  greatness  and  amplitude  of  the  world ;  though  it 


cannot  tell  us  much,  yet  it  tells  us  something;  and  by 
that,  make  your  estimate  (for  we  need  such  helps)  how 
great  a  Redeemer  we  have  ;  him  that  made  these  worlds. 
They  were  made  by  the  word  of  God  :  he  was  the  eternal 
Word;  and  as  such,  we  are  sure,  having  the  eternal  idea 
in  him,  according  to  which  the  worlds  were  to  be  made; 
by  him,  at  length,  they  came  to  stand  forth  into  being. 
Think  this  with  yourself,  "  This  is  my  Redeemer;  he  that 
had  so  mighty  a  hand  in  the  formation  of  all  these  worlds; 
and  in  whose  hand  the  government  of  them  now  lies.  It 
is  with  him  I  am  to  trust  my  soul.  It  is  to  him  that  I 
am  to  subject  and  devote  ray  soul.  Have  I  not  reason 
to  do  sol  Have  I  not  encouragement  enough  to  trust 
him,  that  made  this  soul,  and  all  these  worlds,  and  to  obey 
him  who  hath  so  great  and  universal  a  power  over  these 
worlds'!" 

1.0.  Our  faith  in  this  matter  should,  more  and  more,  re- 
lease our  spirits  from  mean  and  vile  confinement  to  this 
one  world  only;  for  by  failh  we  understand  that  there 
were  more;  therefore,  our  faith  should  release  our  spirits 
from  a  base  confinement  to  one  world,  when  it  tells  us  of 
more.  It  tells  us,  there  were  worlds  created  by  the  word 
Oif  God;  therefore,  it  speaks  an  abject  mind,  a  mean  and 
base  spirit,  and  so  much  the  moie  if  we  have  faith,  (as  we 
pretend  to  have,)  to  be  confined  in  our  thoughts,  in  our 
desires,  in  our  designs,  in  our  expectations  and  hopes,  to 
this  one  world.  Tell  a  believer,  "  Your  all  lies  in  this  one 
world."  "No,  (he  will  say,)  my  faith  hath  got  ken  of  more, 
notice  of  more."  By  faith  I  understand  that  there  were 
worlds,  framed  by  the  word  of  God;  therefore,  it  is  a  base 
thing  to  be  tied  to  the  present;  "Demas  hath  forsaken  us, 
having  loved  this  present  world."  A  believing  soul  would 
look  upon  that  with  disdain,  (there  is  such  a  generosity  in 
faith,)  and  would  say,  "  I  scorn  so  base  a  confinement  as 
that,  to  be  limited  to  one  world,  when  I  know  there  were 
worlds  created  by  the  word  of  God."  Though  we  are  not 
told  how  many  there  were,  yet  we  are  sure  they  are  more 
than  one;  and  we  have  a  very  distinct  account  of  one 
more,  in  which  our  principle  concerns  do  lie,  and  are  sig- 
nified to  be.  And  ble.ssed  be  God  for  that,  that  we  know 
so  much,  that  there  is  one  more,  with  which  we  have 
more  to  do  than  we  have  with  this  world,  or  can  have, 
even  where  our  principal  interest  lies,  and  where  our  Lord 
and  our  Head  is.  O!  how  should  we  bless  God  for  this! 
that  since  there  are  more  worlds,  he  hath  told  us  so,  and 
hath  let  us  know  it.  To  be  limited,  in  our  spirits,  to  this 
one  world,  this  present  world,  is  to  run  counter  to  the  de- 
sign of  our  Lord's  dying ;  "  He  gave  himself  for  our  sins, 
to  deliver  us  from  this  present  evil  world."  He  gave  him- 
self for  our  sins;  what  doth  that  signify,  in  conjunction 
with  the  latter  words  1  but  that  they  are  our  sins  that  chain 
us  in  our  present  dungeon.  And  by  how  much  the  more 
we  can  be  released  from  these  chains  of  our  .sins,  so  much 
the  more  shall  we  get  out  of  this  confinement,  and  get 
above  this  present  evil  world.  0  I  if  we  have  many  things 
that  we  dislike  inlhis  world,  let  us  bless  God  that  we  know 
of  more  worlds.    And  in  the  last  place, 

11.  We  may  furlher  learn,  that  our  faith  concerning  the 
creation  and  being  of  this  world,  should  very  much  facili- 
tate our  faith  concerning  the  end  of  it.  If  we  can  believe, 
that  these  worlds  were  made  by  the  word  of  God,  we  may 
easily  believe  what  he  hath  told  us  concerning  the  unmak- 
ing of  them.  And  particularly,  the  unmaking  of  this,  the 
dissolution  of  it  as  to  its  present  frame.  We  may  argue 
from  the  one  to  the  other,  that  since  the  one  hath  been, 
the  other  is  not  harder  to  be;  if  one  be  a  thing  to  be  be- 
lieved, the  other  is  as  believable  as  that,  when  we  are  told 
it  will  be  so. 

It  is  very  true,  indeed,  that  believing  is  not  formally 
arguing;  but  as  faith  doth  rest  upon  the  strongest  argu- 
ment in  all  the  world,  so  it  may  supply  matter  of  further 
arguing,  though  it  be  not  in  itself  formal  arguing,  it  rests 
upon  the  strongest  argument  that  ever  was;  that  is,  that 
becau.se  there  is  a  Being  infinitely  perfect,  therefore,  he 
cannot  but  be  true,  therefore,  it  is  impossible  for  him  to 
lie;  therefore,  it  is  inconsistent  with  his  nature  to  impose 
upon  his  creatures :  heaven  and  earth  cannot  have  a  surer 
foundation  than  this  which  my  faith  hath  upon  this  matter, 
and  upon  this  ground.  And  then,  resting  upon  the  .strong- 
est argument  imaginable,  it  can  easily  supply  matter  of 


Lect.  XVI. 


GOD'S  CREATION  OF  MAN. 


117 


further  argumeni ;  that  is,  if  my  faith  hath  once  believed 
this,  that  these  worlds  were  made  hy  the  word  of  God,  be- 
cause God  hath  told  us  so,  if  also,  he  hath  told  us  he  will 
put  an  end  to  the  present  world,  and  how  he  will  put  an 
end  to  it,  as  he  hath  told  us  how  it  began ;  if  I  can  believe 
the  one,  I  can  believe  the  other,  too,  with  the  same  faith: 
and  so  am  to  live  in  the  suitable  expectation  of  such  a 
lime,  when  these  visible  heavens  "shall  be  rolled  up  as 
a  scroll,  and  pass  away  with  a  great  noise,  and  the  ele- 
ments melt  with  fervent  heat,  and  the  earth,  and  all  that 
IS  therein,  be  consumed  and  burnt  up." 

And,  if  I  believe  this,  then  how  entertaining  must  the 
belief  be  !  How  pleasant  the  belief  of  the  other  world  (as 
was  said  before)  that  is  to  come  afterwards,  that  pure,  and 
peaceful,  and  orderly,  and  blissful  world  !  that  lastin?.  per- 
manent, and  everlasting  world!  that  when  this  world  and 
all  the  lusts  thereof  are  past  away  and  gone,  shall  abide 
for  ever,  and  all  they  that  do  the  will  of  God  :  as  that  ex- 
pression is  1  John  ii.  17.  "  The  world  passeth  away  and  all 
the  lusts  thereof"  Love  it  not,  nor  the  things  of  it.  If 
you  love  it,  the  love  of  the  Father  is  not  in  you  :  and  it  is 
passing  away.  God  is  not  so  unkind  to  you  as  to  place 
your  love  upon  vanishing  things,  upon  shadows.  This 
world,  I  tell  you,  and  all  the  lusts  thereof,  are  vanishing, 
passing  away,  w-ill  shortly  be  gone;  the  show  will  be  over: 
but  he  that  doth  the  will  of  God  abideth  for  ever  in  that 
blissful  world,  which  it  is  his  will  and  pleasure  shall  abide 
for  ever. 


LECTURE  XVI.^ 


Gen.  i.  27. 

So  God  created  man  in  his  mon  image  :  in  Ike  image  of 
God  created  he  him. 

We  have  discoursed  to  you,  more  generally,  concerning 
the  creation.  We  now  come  (as  we  are  more  especially 
concerned)  to  consider  the  creation  of  man.  It  is  true, 
that  there  is  a  nobler  order  of  creatures,  that  were  before 
him  in  dignity  and  excellency  (at  least)  in  the  creation. 
But  because  that  of  their  creation  we  have  not  so  particu- 
lar an  account,  and  because  our  concernment  lies  less 
there,  I  shall  immediately  fall  upon  the  consideration  of 
what  this  text  puts  under  our  notice,  to  wit,  our  own  cre- 
ation, the  creation  of  that  creature  called  man. 

The  connexed  particle  here,  that  refers  these  words  to 
what  goes  before,  "  So  God  created  man,"  invites  us  to 
call  back  our  eye  a  little.  It  is  said  in  the '26th  verse,  "  And 
God  said.  Let  us  make  man  in  our  own  image,  after  our 
likeness,  and  let  them  have  dominion  over  the  fish  of  the 
sea,  and  over  the  fowl  of  the  air,  and  over  the  cattle,  and 
over  all  the  earth,  and  over  every  creeping  thinglhat  creep- 
eth  upon  the  earth."  And  then,  the  text  tells  us,  "  So  God 
created  man  in  his  own  image."  This  connexion  shows 
us,  that  (as  you  have  heard  at  large)  God  worketh  all 
things  after  the  counsel  of  his  own  will.  So  he  did  par- 
ticularly this  great  work  according  to  forelaid  counsels. 
"  Let  us  do  so;  let  us  make  man,  and  make  him  such  a 
one,  even  like  God."  And  so  accordingly  he  did.  This 
may  be  understood  as  an  allusion  tohuman  methods;  that 
is,  that  men,  intending  this  or  that  work,  they  do  use  some- 
what of  self-excitation ;  in  order  thereunto,  thev  do  accin,- 
gere  se,  they  do  apply  themselves  to  the  action  which  they 
intend,  and,  as  it  were,  recollect  their  strength,  that  is  now 
to  be  exerted  and  put  forth.  So  is  God  introduced  speaking 
— "  Come  now,  let  us  go  to  work  afresh,  and  make  that 
creature  man,  even  the  resemblance  of  ourselves." 

And  it  may  also  be  understood  to  carry  with  it  an  inti- 
mation of  that  great  mysterious  doctrine  of  the  Trinity. 
"  Let  us  make  man;"  that  conjunction  of  the  pronoun  of 
the  plural  number,  with  a  verb  singular,  (as  we  have  for- 
merly noted  to  you,)  being  probably  enough  to  give  some 
intimation  of  the  glorious  subsistencies  of  the  Deity  ;  and 
who  (as  you  have  formerly  had  noted  to  you)  are  to  be 
considered  jointly  under  the  notion  of  Creator. 
**  Preached  December  23d,  1693. 


And  it  speaks  the  perfect  spontaneity  of  this  work^  or  (if 
that  may  import  any  thing  higher)  the  perfect  intellective 
liberty  wherewith  it  wa.s  done.  "  Let  us  make  man ;"  there 
being'  no  foreign  inducement  before  the  creation,  there 
could  be  nothing  extra  Dnmi,  nothing  without  God  him- 
self, hnl  proprio  motu,  from  the  inward  propension  of  his 
own  mind,  and  that  vast  and  boundless  abyss  of  goodness, 
the  fulness  whereof  was  in  him,  now  flowingforth,  by  free 
choice  and  consent,  into  a  creation  ;  and  into  the  creation 
of  such  a  creature  as  this.  "  Let  us  now  make  man  ;  it  is 
our  mere  pleasure  to  do  so:"  according  to  that  in  Rev.  iv. 
11.  "For  his  pleasure  all  things  are  and  were  created." 
He  only  pleased  himself,  and  took  a  delight  in  such  an  ef- 
fusion of  his  own  glorious  power  and  goodness,  breaking 
forth  into  such  a  creation. 

In  the  words  themselves,  we  have  two  things  distinctly 
to  be  considered, — the  work  itself,  of  God's  making  man 
— "God  made  man  ;  '  and — the  norma  or  the  pattern  ac- 
cording to  which  he  made  him — "'  he  made  him  after  his 
own  image,"  made  him  the  designed  representation  of 
himself:  we  shall  consider  these  severally. 

I.  Consider  the  work  itself,  or  the  making  of  man — 
"  God  made  man."  And  therein,  we  are  yet  more  distinct- 
ly to  consider — the  product — man;  and — the  productive 
act — God  made  him. 

1.  For  the  former  of  these,  the  creature  now  made,  and 
signified  by  that  name  of  "  man,"  that  we  are  to  consider 
aiid  contemplate  awhile  ;  that  is,  that  we  are  to  turn  our 
eyes  inward,  and  contemplate  ourselves,  and  consider  what 
sort  of  creatures  we  are.  We  hear  it  often  that  man  is  a 
microcosm,  this  whole  world  in  little,  an  epitome  of  the  uni- 
verse ;  the  two  great  classes  of  being  meeting  in  him ;  viz. 
mind  and  matter,  the  invisible  world,  and  the  visible  touch- 
ing one  another,  and  having  (as  it  were)  a  ncxns  with  one 
another  in  his  nature.  He  hath  a  mind  belonging  to  the  in- 
risible  world,  and  a  matter  belonging  to  the  visible,  in  his 
composition  and  frame.  And  so  is  set  a  middle  creature 
between  the  angels  and  brutes,  having  the  intelligent  na- 
ture with  the  one,  and  the  sensitive  and  inferior  nature 
with  the  other. 

We  need  to  be  put  in  mind  of  what  is  so  obvious  to  us; 
for  of  all  things  in  the  world  that  we  are  so  prone  to  over- 
look and  forget,  we  are  most  of  all  apt  to  forget  ourselves: 
though  it  were  a  precept  of  so  high  and  great  importance, 
and  so  obvious  to  a  reasonable  mind,  that  it  did  proceed 
from  the  mouth  of  a  pagan,  Nosce  tcipsum,  first  know  thy- 
self, yet  it  was  reckoned  too  great  and  important  a  thing, 
to  be  primarily  attributed  to  such  a  one.  And  therefore,  it 
was  said  of  it,  e  calo  descendit ;  surely  it  came  down  from 
heaven:  no  mortal  could  assume  to  himself  the  honour  to 
be  the  author  of  so  great  a  saying  as  this.  But  though  it 
be  a  matter  of  so  great  an  importance,  and  the  obligation 
thereunto,  men  perperually  do  lie  under;  and  though  it  be 
so  obvious  to  a  reasonable  mind,  yet,  generally,  look  upon 
all  the  world,  and  you  may  say,  "Men  are  the  least  part 
or  study  to  themselves,  they  least  of  all  consider  them- 
selves, to  know  their  own  natures,  and  what  sort  of  crea- 
tures they  are." 

But  that  we  may  a  little  more  distinctly  consider  this 
subject,  plain  it  is,  that  man  is  a  two- fold  creature  ;  he  hath 
a  double  nature  in  him ;  he  is  a  man  and  a  man:  or  there 
belongs  to  his  constitution  and  frame,  an  inner  and  an 
outward  man  :  as  the  apostle  elegantly  enough  distinguishes 
them,  in  2  Cor.  iv.  16.  "An  outward  man,"  that  is,  a 
perishable  and  perishing  thing  ;  and  "  an  inward  man," 
which,  while  that  outward  man  is  peri.shing,  is  yet  capable 
of  being  "  renewed  day  by  day,"  as  he  there  speaks. 

Indeed,  while  we  turn  our  eyes  upon  ourselves,  we  are 
least  of  all  apt  to  consider  what  is  most  con.siderable  in  our 
own  frame.  A  people  related  to  God  of  old,  and  even  the 
strictest  son,  or  sect  of  them,  (the  Pharisees  themselves,) 
our  Saviour  justly  upbraids  them  with  this  stupidity,  this 
piece  of  inconsideration :  he  speaks  to  them  as  a  company 
of  besotted  fools :  "Ye  fools,  hath  not  he  that  made  the 
outward,  made  the  inward  too,"  in  that  Luke  xi.  40.  "  He 
that  made  that  which  is  without,  did  not  he  make  that 
which  is  within  also  %"  But  both  of  these  parts  of  man,  or 
each  of  this  two-fold  man,  we  are  distinctly  and  severally 
to  consider,  for  both  have  that  in  them  which  claim  and 


1178 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


challenge  the  deepest  intention  of  our  thoughts.  There  is 
the  outward  man  which  the  Scripiure  speaks  of,  bvit  under 
the  notion  of  a  tabernacle,  the  outward  case  or  frame  of 
man,  (as  I  may  so  speak,)  a  thing  whereof  he  is  capable 
of  being  divested,  and  which  may  he  laid  aside.  "  I  must 
shortly  "put  otf  this  tabernacle,"  sailh  the  apostle,  2  Pet.  i. 
14.  He  speaks  of  a  going  forth,  an  exodus,  as  out  of  his 
house,  out  of  his  dwellings"  the  earthly  house  of  this  ta- 
bernacle." So  it-is  called  2  Cor.  v.  1.  "  For  we  know  that 
if  the  earihly  house  of  this  tabernacle  were  dissolved,  we 
have  a  building  of  God,  a  house  not  made  with  hands, 
eternal  in  the  heavens  ;"  therefore  called  a  tabernacle,  be- 
cau.se  it  is  designed  but  for  a  temporary  and  very  short 
abode  and  residence  that  we  are  to  have  in  it ;  in  compa- 
rison whereof,  the  future  residence  of  holy  and  good 
souls,  is  spoken  of  under  the  name  of  a  "mansion,"  in 
John  xiv.  and  in  Luke  xvi.  "everlasting  habitations;" 
these  are  but  very  temporary  ones.  But  though  they  areso, 
yet  their  present  frame  and  structure  dnth  challenge  a  very 
serious,  and  reverent,  and  adoring  contemplation  ;  whether 
we  look  upon  the  grosser  or  more  bulky  part  of  this  struc- 
ture or  frame,  or  whether  we  consider  that  which  is  more 
latent,  le.ss  obvious  unto  common  notice.  If  we  consider 
the  gro.sser  part  of  this  structure,  or  tabernacle,  either  in 
the  whole  of  it,  or  by  parte*,  how  admirable  a  thing  is  the 
composition  of  a  man,  even  of  the  outward  man,  this  ex- 
terior part  of  man  !  Such,  as  claims  to  have  such  things 
said  of  it,  as  we  find.  Job  x.  10,  11.  "Hast  thou  not 
poured  me  out  like  milk,  and  curdled  me  like  cheese  7 
Thou  hast  clothed  rae  with  skin  and  flesh,  and  hast  fenced 
me  with  bones  and  sinews.  Thou  hast  granted  me  life  and 
favour,  and  thy  visitation  hath  preserved  my  spirit."  All 
being  prefaced  with  this,  "  Thy  hands  have  made  me,  and 
fashioned  me  together  round  about,  yet  thou  dost  destroy 
me;"  he  then  seeming  as  if  he  were  all  of  a  sudden  about 
to  ruin,  and  throw  back  into  dust  again,  his  own  excellent 
and  so  curious  work:  and  of  how  great  excellency  is  it, 
according  to  the  account  that  these  words  give  us,  and  ac- 
cording to  that  too  which  we  have  Psalm  cxxxix.  13,  11. 
"  Thou  hast  possessed  my  reins,  and  covered  me  in  my 
mother's  womb.  I  will  praise  thee;  for  I  am  fearfully 
and  wonderfully  made:  marveUnus  are  thy  works;  and 
that  my  soul  knoweth  right  well.  My  substance  was  not  hid 
from  thee,  when  I  was  made  in  secret,  and  curiously 
wrought  in  the  lowest  parts  of  the  earth.  Thine  eyes  did 
see  my  substance,  yet  being  imperfect,  when  all  lay  yet  in 
a  rough  creation;  and  in  thy  book  were  all  my  members 
written,  (or  in  the  idea  of  the  Divine  Mind,)  which  in  con- 
tinuance were  fashioned,  when  as  yet  there  was  none  of 
them."  They  were  all  hxedly  formed  in  the  mind  of  God, 
while  as  yet  there  was  nothing  brought  forth  into  actual 
being,  so  that  this  was  the  effect  of  the  wisdom  of  a  God, 
this  exterior  frame  of  man,  so  contrived  with  so  exquisite 
order,  every  thing  belonging  to  it,  in  so  apt  subserviency 
to  the  several  uses  and  purposes  for  which  it  was  original- 
ly designed.  Here  is  that  which  a  pagan  calls  ars  dci,  a 
divine  or<,  the  art  of  God  himself,  in  this  structure  or  frame, 
a  fabric  composed  and  made  up  all  of  miracles  ;  if  we  con- 
sider the  elegancy  and  curiosity  of  the  whole,  and  if  we 
considerhow  the  several  parts  were  equally  made  to  serve, 
both  for  use  and  comeliness :  so  that  of  all  the  wonders  in 
the  world,  I  know  no  greater  wonder  than  this,  that  man 
himself,  a  creature  so  capable  of  consideration  and  thought, 
should  ever  have  thought  it  possible,  any  of  them,  that 
there  should  be  such  a  production  as  this  without  design  ; 
as  if  it  were  a  casual,  an  unintended  thing,  that  there 
should  be  so  many  severals  in  this  composition  and  frame 
of  man,  but  nevei-  intended  for  the  uses  and  purposes  for 
which  they  so  manifestly  and  peculiarly  serve.  How  stu- 
pid a  creature  is  man  become,  that  he  is  willing  to  admit 
even  the  greatest  absurdity,  rather  than  to  admit  God  into 
his  thoughts. 

If  we  look  into  this  frame,  (though  I  can  but  touch  upon 
things,  and  it  is  hard  to  know  where  to  touch  upon  so 
great  a  multitude  of  things  both  observable  and  admiiable 
at  once,)  if  we  should  consider  the  aptness  of  the  several 
parts  that  are  in  common  use  for  the  several  offices  and 
functions  which  they  perform  ;  if  we  consider  what  is  ex- 
ternal ;  if  we  consider  what  is  internal ;  if  we  consider 
what  is  ornamental  in  our  frame  ;  how  full  of  the  highest 


and  clearest  judications  of  the  greatest  wisdom  that  can  be 
conceived !  There  are,  belonging  to  this  frame  of  ours,  the 
organs  of  the  several  senses,  which  do  give  so  many  ad- 
vantages to  such  a  creature  as  man  is:  every  sense,  or  sort 
of  sense,  it  hath  its  censorium  inlaid  in  this  frame;  the 
things  that  are  necessary  unto  feeling,  and  necessary  unto 
touch,  and  necessary  unto  smell,  and  necessary  unto  hear- 
ing, and  neces.sary  unto  sight.  All  these  organs  do  belong 
to  the  outward  man  ;  though  the  sentient  be  somewhat  di- 
verse and  distinct,  from  this  outward  and  external  frame : 
for  it  is  not  (he  eye  itself  that  sees,  but  the  soul  in  the  eye  ; 
nor  the  ear  it.self  that  hears,  but  the  same  soul  in  the  ear; 
and  so  as  to  all  the  rest  of  the  senses  too;  which  we  all 
know,  if  that  soul  were  dislodged,  and  retired,  and  gone, 
could  no  more  see,  or  hear,  or  touch,  or  taste,  than  a  stone  : 
but  the  aptness  of  these  several  organs  for  their  several 
uses  and  purposes,  such  a  curious  contrivance  as  that  of 
the  eye  for  the  sight,  and  that  of  the  ear  for  the  hearing,  it 
would  require  volumes  to  unfold  and  open  these  to  you. 

And  then,  if  we  consider  that  which  is  more  latent,  even 
in  the  outward  man  itself,  not  obvious  to  the  notice  of  any 
of  our  senses,  and  that  is  the  more  spirituous  part,  in  this 
frame  of  man,  or  ihe  several  sorts  of  .spirits.  I  do  not  now 
speak  of  his  purposes,  and  without  which  it  were  impossi- 
ble that  any  of  these  operations  could  be  performed,  which 
do  belong  to  the  nature  of  man  in  this  present  state.  There 
are  the  elementary  spirits  that  are  to  be  found  in  it,  and 
that  are  common  to  it  with  the  inanimate  part  of  the  world. 
As  there  is  no  sort  of  body  conceivable,  in  which  we  may 
not  also  conceive  somewhat  or  other  of  that  which  they 
call  elementary  spirit.  And  then,  there  is  a  higher  sort 
of  spirit,  which  serves  for  vegetation  ;  and  a  higher  than 
that,  which  serves  for  sensation  ;  and  all  these,  no  doubt, 
some  way  or  other  distinguished,  though  we  are  not  capa- 
ble of  assigning  their  differences,  otherwise  than  from 
their  efTects;  but  all  meeting  in  the  frame  of  a  living  man: 
one  sort  of  these  spirits  finer  than  another ;  another,  again, 
finer  ihan  that;  but  undistinguishable  by  us  by  any  other 
way,  than  only  by  such  indications  as  the  things  effected 
do  speak  and  hold  forth  to  us.  All  the.se  things  we  use 
continually;  and  we  could  do  nothing  without  them;  nor 
be  what  we  are  without  them,  in  this  present  state.  But 
seldom  or  rarely  doth  it  occur  to  any  thought,  what  they 
are,  or  that  there  are  such  things  belonging  to  us,  when 
without  them  there  could  be  no  motion  :  they  are  not  things 
that  are  self-moving,  (as  no  matter  can,)  yet  they  are  things 
by  which  that  which  hath  the  power  of  motion  in  itself, 
doth  perform  such  and  such  kinds  of  motions  as  are  ne- 
ces.sary ill  this  frame  of  ours. 

If  we  should  consider  the  several  things  which  are  thus 
used;  as  all  the  muscles  in  the  body  of  a  man,  reckoned 
to  be  about  four  hundred  and  thirty,  without  which,  and 
without  the  spirits  that  do  move  them,  the  man  were  a 
mere  trunk,  a  dead  trunk  ;  so  many  several  sorts  of  mus- 
cles to  turn  that  one  member  of  ours,  the  eye,  this  way  and 
that  way,  and  the  several  agitations  of  spirits  that  must  be 
the  continual  spring  of  all  these  motions.  How  quickly 
do  we  turn  our  eye  ihis  way,  that  way,  upward,  down- 
ward, and  never  consider  what  turns  it  about  us,  without 
which  no  such  motion  could  be  performed. 

If  we  think  of  all  this,  what  cause  have  we  to  breakout 
often  into  those  same  raptures,  that  we  find  the  Psalmist, 
herein,  in  that  last  mentioned  place  :  "  How  fearfully  and 
wonderfully  am  I  made:  thy  works  are  marvellous,  and 
that  my  soul  knoweth  right  well."  And  it  is  a  mighty 
emphasis  that  these  words  carry  in  them,  "and  that  my 
soul  knoweth  right  well :"  that  is,  it  signifies  this  to  have 
been  with  him  a  wonted  study,  that  his  mind  used  to  be 
fixed  on  the  contemplation  of  it — "my  soul  knows  it  right 
well ;"  these  are  with  me  beaten  tracks,  they  are  not  un- 
couth or  unusual  thoughts;  these  are  things  that  I  think 
of,  over  and  over  again,  from  day  to  day."  Indeed,  when 
any  one  comes  to  consider  the  works  of  God,  and  particu- 
larly this  work  of  composing  this  fabric  of  our  outward 
man,  they  are  wondrous;  and  we  must  consider  them  so. 
If  we  do  but  glance  but  one  single  thought  upon  this  work 
of  God,  we  cannot  but  say,  "  they  are  wondrous."  But 
how  few  of  us  can  say,  "and  this  my  soul  knoweth  right 
well :"  that  it  is  a  thing  to  which  my  thoughts  are  used, 
and  which  is  my  continual  work;  I  do,  from  day  to  day, 


Lect.  XVI. 


GOD'S  CREATION  OF  MAN. 


1179 


employ  them  and  keep  them  in  exercise  upon  such  a  thing 
and  subject  as  this. 

But  lime,  and  my  own  desig^i  of  speaking  as  succinctly 
as  is  possible  unto  the  several  heads  which  I  am  to  dis- 
course of,  allow  me  not  further  to  insist  on  this  same  out- 
ward man. 

We  are  to  look  yet  further :  and  when  we  have  taken 
some  view  of  the  habitation,  to  consider  the  inhabitant, 
that  thing  in  man  called  mind  and  spirit;  spirit  in  a  higher 
and  nobler  sense  than  we  used  that  application  before. 
Accordmg  to  the  exterior  part  of  man,  that  you  have  heard 
of,  he  is  called  Adam,  a  composition  of  earth,  of  red  earth, 
as  that  word  signifies,  or  out  of  the  dust  of  the  ground  ; 
that  earth  pulverized,  reduced  to  the  finest  particles,  ac- 
cording as,  more  or  less,  so  they  were  capable  of  being 
wrought  into  that  curious  contexture  which  their  great 
Maker  did  design :  hereupon  man  is  said  to  be  thus  made. 
He  hath  the  denomination  there,  first,  from  his  outward, 
more  visible,  and  observable  part ;  this  is  the  creature  which 
appeared  first  to  come  under  notice  and  view,  upon  this 
stage  of  this  lower  world.  There  was  nothing  perceivable 
of  him,  but  this  exterior  frame  that  was  called  man :  he 
hath  that  denomination  Quoad  apparentiarii,  in  respect  to 
what  he  did  appear,  and  was  obvious  to  common  notice,  or 
that  might  be  in  such  creatures  obvious  to  the  notice  of 
one  another,  the  first  notice.  It  could  only,  in  that  respect, 
be  said,  that  God  made  man  of  the  clay  or  dust  of  the 
ground  ;  that  is,  what  of  man  was  capable  of  being  made 
out  of  matter,  was  made  out  of  such,  or  out  of  that  matter. 
But  you  have,  afterwards,  a  further  account  of  this 
creature,  in  the  2nd  chap,  of  Genesis  and  at  the  7th  verse; 
that  "God  did  breathe  into  him  the  breath  of  life,  and  he 
became  a  living  soul."  The  outward  man  carried  the 
name  of  man  before;  but  now  we  are  given  to  understand 
there  was  a  nobler  thing  belonging  to  this- frame  and  com- 
position of  man,  which  admits  that  he  should  be  called  "  a 
living  soul,"  from  that  breath  of  life,  which  it  is  said  God 
breathed  into  him,  that  breath  of  life.  It  is  as  significant 
an  expression  as  we  could  have  in  words,  or  that  words 
could  furnish  us  with,  of  vital  spirit,  a  living  spirit,  that 
is  the  principal  thing  in  man.  And  so,  now,  he  hath 
the  denomination,  Quoad  rem,  as  he  had  it  Quoad  appa- 
rentiam  before.  Before,  he  was  denominated  according 
to  his  appearance  ;  so  man  was  said  to  be  made  of  the 
dust  of  the  ground  :  now  he  hath  his  denomination  ac- 
cording to  what  he  is  in  reality  ;  a  living  soul  being 
breathed  into  him,  as  vital  breath,  from  God  himself,  most 
immediately. 

And  here  we  are  to  stay  our  thoughts  a  little,  and  con- 
sider what  this  is.  It  is  to  be  known,  (as  all  e.s.'^ences  are,) 
but  by  certain  properties  that  do  speak  themselves  in  such 
and  such  peculiar  effects,  and  so  tell  us  what  the  cause 
must  be  from  whence  such  eflFects  do  proceed.  It  is  plain, 
that  this  same  soul  of  man  must  be  a  substantial  being; 
otherwise,  it  were  never  capable  of  such  actions  and  el- 
fects  as  we  manifestly  find  do  belong  to  us,  and  are  wrought 
by  us.     Now  if  we  do  consider  them  severally, 

1.  That  which  is  fundamental  of  all  other,  is,  that  is 
manifestly  appears  to  be  a  vital  thing ;  the  spirit  of  man  is 
distinguished  by  vitality,  by  being  essentially  vital.  It  is 
very  true  indeed,  that  these  bodies  of  ours,  as  long  as  the 
soul  inhabits  them,  live  too,  have  life  in  them  :  but  I  pray 
consider,  what  is  so  very  obvious,  the  difference  of  that 
life,  from  what  we  must  understand  and  conceive  to  be 
the  life  of  our  spirits.  We  know  the  body  of  man  so  lives, 
as  that  it  doth  not  constantly  live,  it  doth  not  always  live ; 
and  so  life  doth  not  belong  to  it  essentially  ;  life  is  sepa- 
rable from  it.  The  body  of  man,  it  can  be  killed ;  it  is 
capable  of  losing  its  life ;  and  so  its  life  is  but  a  derived 
and  a  borrowed  thing  from  somewhat  else.  Spirit  hath 
life  radically  in  itself  For  we  must  conceive  the  spirit  of 
a  man,  this  breath  of  life,  (as  the  learned  languages,  He- 
brew, Greek,  and  Latin,  have  no  word  for  .spirit  but  that 
which  signifies  breath,)  I  say  this  spirit,  or  breath  of  life, 
is,  in  itself,  vital,  so  as  that  unto  it,  to  be,  and  to  live,  is  all 
one.  The  body  may  be,  and  not  live  ;  (as  I  told  you  ;)  life 
is  separable  from  it ;  but  the  spirit,  the  soul,  while  it  is,  it 
always  lives,  its  being  and  its  life  are  not  capable  of  being 
parted  from  one  another,  as  it  is  in  the  life  of  the  body 
And  so  it  is  from  that  life,  that  the  life  which  is  in  the 


outward  man  is  derived,  and  transmitted  iu  all  the  several 
parts  of  that  body,  that  do  partake  of  life.     And  then, 

■2.  Next  to  life,  (which  is  fundamental,  and  indeed  of 
larger  extent,  and  not  so  distinguishing,)  there  is  intellect ; 
there  is  a  power  of  understanding  that  belongs  to  the  spirit 
of  a  man,  by  which  his  spirit  is  a  thing  capable  of  thought, 
or  doth  consist  in  a  thinking  power,  a  continual  source  or 
spring  of  thoughts :  so  that  if  we  never  so  continually  at- 
tend ourselves,  we  cannot  find  ourselves  not  thinking: 
there  is  a  perpetual  forge  of  thought  from  whence  they  fly, 
and  spring  up,  as  sparks  from  this  or  that  fiery  substance, 
and  never  cease  to  do  so.  And  within  that  compass  of 
intellect,  lies  not  only  power  of  forming  thoughts  but  of 
connecting  thoughts  ;  of  affirming  one  thing  that  we  think 
of  another  thing  that  we  think  ;  and  the  power  of  deducing 
thoughts  from  other  thoughts,  of  inferring  some  thoughts 
from  former  thoughts  ;  that  is,  that  because  I  think  so  and 
.so,  therefore,  I  consequently  think  so  and  so  too ;  some 
thoughts  having  a  dependance  upon  other  foregoing, 
thoughts :  and  a  power  of  ransring  thoughts,  of  methodiz- 
ing thoughts,  of  putting  thoughts  into  a  frame  and  order, 
according  to  that  relation  which  they  mutually  bear  to  one 
another. 

And  this  shows  this  same  thing  called  spirit  or  mind  in 
man  to  be,  not  only  a  substance,  but  a  substance  quite  of 
another  kind  from  this  outward  man  of  ours,  that  is  made 
up  of  matter,  though  there  be  things  belonging  to  this 
frame  never  so  fine,  and  did  require  never  so  high  purity 
of  matter ;  yet  plain  it  is,  that  the  spirit,  that  is  in  man, 
must  be  somewhat  of  a  quite  different  nature;  inasmuch 
as  there  is  nothing  of  matter,  whether  gross  or  never  so 
fine,  that  is  capable  of  a  .thinking  power:  for  you  can  no 
more  discern  a  tendency  of  a  power  of  thinking'  in  a  flame 
of  fire,  than  you  do  in  a  piece  of  clay;  a  flame  of  fire  is 
nothing  more  rational,  nothing  more  capable  of  under- 
standing, than  a  log  or  a  stone  ;  and  therefore,  whatsoever 
hath  the  power  of  thought  belonging  to  it,  must  be  a  being 
of  quite  another  nature  and  kind,  from  any  thing  of  mat- 
ter, be  it  never  so  fine,  never  so  pure;  there  being  no  pro- 
perty at  all  belonging  to  matter,  that  hath  any  possibility 
of  contributing  to  such  a  thing  as  thought — neither  figure, 
nor  the  size,  nor  the  motion,  nor  the  connexion  of  parts  one 
to  another.  It  is  altogether  an  unimaginable  thing,  that  a 
piece  of  matter,  be  it  never  so  small,  should  be  more  capa- 
ble of  thought  for  being  of  such  a  figure,  or  less  capable  of 
thought  for  being  of  such  a  one  ;  that  if  it  be  square  it 
can  think ;  if  it  be  round,  then  it  cannot  think  ;  if  it  be  of 
a  less  particle,  then  it  can  think ;  if  it  be  a  greater,  then  it 
cannot  think:  if  such  and  such  particles  be  separated  one 
from  another,  then  they  cannot  think ;  if  they  be  put  to- 
gether, they  can.  No  reasonable  understanding  can  ima- 
gine any  contribution  in  these  things  unto  the  act  of  think- 
ing. And  the  motion  of  so  many  parts  can  contribute  as 
little  and  no  more  than  so.  A  heap  of  sand  lying  still,  can 
be  capable  of  no  thought ;  and  if  it  be  agitated  never  so 
much,  it  will  be  as  little  capable;  therefore,  nothing  is 
plainer  than,  that  thisproperty  of  themind  or  spirit  of  man, 
that  is,  intellect  or  the  power  of  thought,  or  thinking,  doth 
speak  this  spirit,  or  mind  of  man,  to  be  quite  a  diverse 
thing  from  all  the  matter  that  belongs  to  the  outward  man; 
even  from  every  thing  of  the  outward  man;  that  the  in- 
ward and  the  outward  man  must  be  quite  diverse  or  dif- 
ferent things.    And  then, 

3.  There  is  the  power  of  will  or  choice  belonging  to 
this  inward  man,  the  mind  and  spiiit  within  us,  by  which 
we  are  capable  of  determining  concerning  our  own  actions ; 
of  choosing  or  refusing,  of  resolving  to  do  so  and  so ;  of 
resolving  not  to  do  ,so ;  or  resolving  to  do  to  the  contrary : 
a  strange  power,  and  of  vast  extend,  that  doth  distinguish 
and  belong  to  the  spirit  of  man,  and  through  which  this 
soul  and  spirit  of  man  come  to  hare  that  double  capacity, 
to  wit,  of  duty  and  felicity.  I  were  capable  of  neither  of 
these,  if  it  were  not  for  that  elect  ive  power,  and  conse- 
quently upon  the  intellective,  by  which  I  am  capable  of 
choosing  my  own  actions,  and  the  dbjects  upon  which  they 
are  to  be  employed.  I  speak  now  of  the  original  capacity 
belonging  to  the  spirit  and  mind  o  f  man,  not  considering, 
at  present,  the  impairment  or  diminution  thereof,  by  the 
apostacy  :  of  which  there  may  be  (iccasion  to  speak  in  the 
proper  place,  and  season,  when  it  may  come  in  our  way. 


1180 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


But  it  is  the  same  faculty  or  property  of  the  mird  or  spirit 
of  man,  to  .vit,  the  power  of  election  and  choice,  that 
makes  him  the  subject  both  of  duty  and  felicity.  He  were 
never  capable  of  duty,  if  it  were  not  for  this;  nor  capable 
of  felicity,  otherwise  than  by  this;  as  he  is  a  creature 
obliged  by  the  law  of  duty,  and  capable  of  being  rewarded 
and  remunerated  by  felicity.  This  is  the  thing  inferred 
by  the  power  and  faculty  m  man,  the  power  of  volition, 
depending  upon  that  understaiiding  or  cogitative  power, 
which  you  have  heard  of  before ;  though  some  take  that 
term  of  cogitation  to  extend  so  far  as  to  take  this  in 
too.  But  we  are  not  considering  of  words  now.  And 
then, 

4.  There  is  the  executive  power,  by  which  we  reduce 
into  act  these  purposes  and  intendments  of  ours  ■,  a  strange 
sort  of  power  ;  that  is,  being  directly  under  the  dominion 
and  government  of  that  former  power,  the  power  of  choos- 
ing ;  that  is,  because  we  will  do  so  and  so  ;  and  so  choose 
■we  to  go  to  such  a  place ;  or  we  stay  and  move  not :  we 
move  this  and  that  member,  or  we  restrain  that  motion.  If 
we  will  we  can  move  our  whole  frame  with  very  great 
facility;  or  else  if  we  will  not,  it  is  very  difficult  to 
move  it.  That  I  can  by  the  notice,  by  the  command  of 
my  will,  make  my  whole  bodily  frame  so  easily  move  to 
this  or  that  place,  which  without  that  empire  or  command- 
ing act  of  my  will,  it  would  give  so  much  difficulty  and 
trouble  to  others  to  do.  And  I  move  it  myseU  nuUo  conaiu, 
nullo  negotio,  upon  the  matter,  I  make  nothing  of  it,  I  do 
it  with  ease.  This  is  a  power  that  we  continually  use  ; 
but  we  very  seldom  reflect  upon  it,  that  we  have  such  an 
ability  belonging  to  our  natures,  and  even  to  the  very  na- 
ture of  our  spirits,  the  soul  within,  by  which  to  move  to 
and  fro  these  members  of  our  body,  as  from  time  to  time 
we  do.     And, 

5.  There  is  belonging,  as  very  peculiar,  (and  some  think 
it  is  most  of  all  peculiar,)  to  the  mind  and  spirit  of  man, 
the  capacity  of  religion,  of  which  the  brute  creature  is  alto- 
gether incapable:  some  think  this  more  differencing  of 
man  than  reason  itself  It  is  a  very  dubitable  and  dispu- 
table matter,  whether  there  be  not  that  very  thing  in  many 
creatures,  that  are  reckoned  brutes  only,  that  we  call  rea- 
son. But  concerning  this,  religion,  the  matter  is  out  of  all 
question  and  doubt,  that  it  belongs,  most  peculiarly,  to 
the  mind  and  .spirit  of  man;  that  is,  the  capacity  of  ac- 
knowledging a  Divine  Being,  the  Author  of  our  being,  and 
of  reverencing  and  adoring  that  Being  accordingly;  that 
power  by  which  I  do  suspicere  numcn,  by  which  I  consider 
a  Being  above  me,  the  Author  of  my  being,  and  of  all  be- 
ings, and  of  any  disposition  in  mc  to  pay  a  reverence  and 
adoration  to  that  sovereign  and  supreme  Being  thereupon. 
And, 

6.  Lastly,  there  is  belonging  to  this  spirit  of  man,  (as 
peculiar  and  distinguishing  too,)  the  power  of  governing 
the  inferior  faculties ;  the  power  of  governing  the  sensitive 
appetites  and  passions;  and  even,  in  very  great  part,  the 
acts  of  the  exterior  senses  :  I  say,  in  very  great  part — there 
will  be  some  involuntary  actions;  but  how  far  the  natural 
power  of  man  did  herein  originally  extend,  we  are  not  in 
this  state  of  aposlacy  capable  of  knowing  now.  But  un- 
doubtedly, when  man  was  himself  in  his  innocent  and  in- 
stituted state,  and  where  the  inferior  nature  was  held  in 
direct  subordination  to  the  superior,  as  there  were  then  no 
undue  thoughts  so  neither  were  there  any  undue  motions 
of  an  inferior  nature  itself,  but  what  were  certainly  com- 
mandable  and  kept  within  due  limits.  And  this  empire 
did  belong  to  the  mind  and  spirit  of  man,  to  govern 
and  conduct  all  the  inferior  appelitions  and  affections, 
and  all  the  external  actions,  so  as  ihey  should  move  or 
not  move,  be  done  or  not  be  done,  as  to  that  governing 
wisdom  seated  on  the  throne,  in  the  mind  of  man,  did 
seem  meet. 

Of  this  there  will  be  more  occasion  to  speak  when  we 
come  to  the  latter  particular  in  the  text;  to  wit,  "that  in 
the  image  of  God  rttade  he  man  ;"  when  we  come  to 
treat  of  the  norma  and  pattern  of  this  great  divine  work. 
But  upon  what  hath  been  said,  thus  far,  concerning  the 
product,  the  thing  produced,  man;  surely  our  thoughts 
cannot  but  reproach  us  that  they  are  so  seldom  employed 
upon  so  important  a  si  object,  and  that  lies  so  very  near  us  ; 

"  Prej  iched  January  6tti,  1694. 


Part  II. 

for  what  can  be  so  near  us  as  ourselves.  That  we  can  have 
our  eyes  round  about  us,  like  the  eyes  of  the  fool  in  the 
end  of  the  earth,  and  so  seldom  find  time  and  room  for 
any  such  thing  as  self  contemplation. 


LECTURE   XVII.* 

Whereas,  in  the  former  discourse,  we  told  you,  that  it  is 
impossible  that  the  spirit  of  a  man,  this  inward  man,  can 
have  been  made  of  matter,  so  neither  can  it  be  made  of 
spirit,  for  spirit  is  not  a  partible  thing.  If  any  should  sup- 
pose it  to  be  made  of  created  spirit,  it  is  as  good  to  sup- 
pose it  made  immediately  out  of  nothing,  as  any  former 
created  spirit  for  the  necessity  will  recur  of  referring  this 
production  at  length,  to  that  special  kind,  to  wit,  of  making 
a  thing  out  of  nothing.  But  for  its  being  made  of  the  un- 
created spirit,  God  himself,  that  would  be  to  make  the 
Divine  Essence  a  divisible  thing,  a  partible  thing,  as  if 
there  were  parts  capable  of  being  severed  from  parts  be- 
longing to  the  same  essence  ot^  God.  And  therefore, 
though,  among  some  of  your  heathens,  (your  stoics  par- 
ticularly,) there  have  been  those  high  hyperbolical  expres- 
sions of  men's  being  parts  and  members  of  the  Godhead, 
Dei  partes  sumns  et  membra,  as  Seneca's  expression  is :  and 
that  celebrated  stoic  speaks  softly  enough  indeed  of  the 
soul's  being  ditinic  particula  aura,  the  soul  should  be  a 
■particle  of  divine  breath  ;  these  are  expressions  allowable 
enough  as  high  rhetorical  strains,  but  not  as  expressions  of 
rigid  truth,  by  any  means.  If,  therefore,  the  spirit  of  man 
were  neither  made  of  matter,  nor  of  spirit,  it  must  have 
been  made  out  of  nolhing.  And  so  in  reference  to  this 
part  of  the  product,  the  effect,  the  thing  produced,  man, 
that  must  needs  be  by  most  immediate  creation  in  the 
strictest  and  most  proper  sense. 

As  for  the  question,  "  Whether  that  these  souls  were 
made  at  once,  or  whether  made  successively  just  then, 
when  put  into  a  stale  of  union  with  these  bodies'?"  is  a 
thing  altogether  unfit  for  us  to  concern  ourselves  about; 
it  being  indeed  such  a  thing  as  divine  revelation  hath 
given  no  determination  to;  and  such  a  thing  as  no  human 
investigation  can  ever  be  able  to  make  a  determination  of, 
one  way  or  other ;  we  must  be  content  to  be  ignorant 
where  (3od  hath  drawn  a'veil  over  things,  and  not  brought 
them  into  any  kind  of  light  that  we  can  discern  them  by. 

And  then,  for  the  completing  of  this  production  or  pro- 
ductive act,  we  are  to  consider,  (as  comprehended  in  it,) 
the  union  that  is  brought  about  them  between  these  two 
parts,  the  outward  man  and  the  inward  man,  without 
which  there  could  not  be  one  product  considerable  in  the 
case;  for  when  we  speak  of  God's  making  man,  (as  this 
text  doth,)  the  meaning  cannot  be  barely,  that  he  made  a 
body  for  him  out  of  tlje  earth,  and  that  he  made  a  .soul  for 
him  out  of  nothing  ;  the  production  of  these  two  parts  will 
not  amount  to  the  making  of  a  man,  unless  these  two  parts 
be  united  and  brought  together,  so  that  of  both  to  compass 
and  make  one  thing;  a  man  is  not  created  till  then,  not 
made  till  then.  And  mo.st  plain  it  is,  that  this  union,  it 
was  made,  at  first,  by  God  himself  immediately,  without 
the  co-operation  of  any  second  cause.  But  it  is  in  the  after- 
productions,  brought  about  in  a  .settled  way  and  course  of 
nature,  in  which,  yet,  we  cannot  say  that  man's  being  pro- 
duced, doth  consist  in  the  making  of  his  body,  or  the  ma- 
king of  his  soul ;  but  in  the  union  of  the  one  with  the  other. 
There  is  not  a  man  produced  till  then  ;  till  these  two  parts, 
being  produced,  are  brought  together.  But  they  are  not 
brought  together  in  union  in  the  same  way  as  they  were 
at  first;  for  at  first  it  was  by  God's  own  immediate  opera- 
tion ;  but  he  hath  now  settled  the  course  of  nature  wherein 
all  following  productions  are  brought  about.  But  yet,  still 
it  is  his  work  ;  otherwise,  man  which  was  God's  creature 
at  first,  would  cease  to  be  God's  creature,  if  he  were  not 
still  the  Maker.  Now  concerning  this  union  we  have  this 
to  say, 


Lect.  XVII. 


GOD'S  CREATION  OP  MAN. 


1181 


1.  That  it  doth  not  confound  the  parts  united,  one  with 
another;  for  the  body  is  a  body  still,  and  not  a  spirit;  and 
the  spirit  is  a  spirit  still,  and  not  a  body.  These  pans  do 
remain  distinct  in  the  union  ;  there  is  no  confusion  of  them 
in  the  case,  nor  identification  ;  as  if  the  nature  of  the  one 
were  lost  and  swallowed  up  in  the  nature  of  the  other. 
But  the  body  continues  to  have  all  the  properties  of  a  body ; 
and  the  spirit  continues  to  have  all  the  properties  of  a  spirit ; 
the  properties  of  the  one  are  not  communicated  to  the  other. 
It  is  not  the  body  that  thinks,  nor  the  spirit  that  grows,  or 
the  like;  but  these  particular  distinguishing  actions  pro- 
ceed, that  are  proper  to  the  one  and  the  other,  they  remain 
unto  each.     But, 

2.  We  have  further  to  say,  concerning  this  union,  that, 
though  under  it  the  parts  remain  distinct,  and  are  not  con- 
founded one  with  another,  yet  they  are  most  intimately 
united  ;  though  it  does  not  identify  them,  nor  confound 
them,  yet  is  this  union  a  most  close  union,  a  most  inward 
union,  so  as  not  to  be  ordinarily  separable  by  any  means 
that  shall  not  discompose  the  recipient  herein,  that  it  shall 
be  no  longer  naturally  capable  of  being;  so  the  soul  can- 
not but  stay  there;  and  when  it  ceaseth  to  be  capable  of 
being  the  apt  recipient  of  the  soul,  the  soul  can  no  longer 
stay :  it  is,  therefore,  a  most  intimate  union ;  and  a  most 
marvellous  one;  and  one  of  the  greatest  mysteries  in  all 
the  creation  of  God  ;  considering  the  vast  difference  that 
there  is  between  these  two  natures,  a  piece  of  clay,  and  a 
mind;  that  these  two  should  be  so  united  together,  that  so 
long  as  the  one  remains  naturally  susceptible  of  the  other, 
they  can  by  no  means  be  parted,  they  cannot  be  separated, 
while  the  crasis  of  the  body  remains  entire.  It  is  one  of 
the  greatest  miracles  in  all  thegre.at  creation  of  God;  that 
is,  that  when  this  mind  of  mine,  this  spirit,  is  loose  from 
all  matter  besides,  I  can  move  myself  from  this  place,  or 
that,  as  I  will;  I  cannot  yet,  by  any  means,  from  this  body 
of  mine  ;  to  this  piece  of  matter  I  am  tied  and  fi.xed  :  and 
though  this  soul  of  mine  be  an  elective  and  voluntary 
agent,  and  I  do  things  electively,  and  at  choice,  I  cannot 
at  my  own  choice  take  myself  out  of  this  body  of  mine,  to 
separate  it  from  my  soul ;  but  whither  ever  I  have  a  mind 
to  go,  it  follows  me,  and  goes  with  me,  and  cleaves  with 
me;  I  cannot  shake  it  off  while  the  crasis  lasts.  This  is  a 
thing  whereon  the  wisdom  of  the  Creator  hath  infinitely 
outwitted  us,  and  gone  beyond  us.  We  know  not  what 
hath  tied  this  knot,  this  knot  of  man,  made  of  these  two 
parts,  that  are  so  little  of  kin,  as  dust  and  spirit  are  to  one 
another,  yet  so  to  adhere  to  one  another,  as  that  they  cannot 
be  severed  by  any  art,  or  any  power,  as  long  as  the  crasis 
or  whole  constitution  lasts,  so  as  this  mind  or  spirit  can  go 
out  and  come  in  at  pleasure.  Let  it  be  considered,  for  it 
is  one  of  the  deepest  my.steries  of  Divine  wisdom  in  all  the 
creation  of  God.  A  great  wonder  it  is  in  itself;  and 
really,  it  is  not  a  less  wonder  that  it  should  be  so  little 
considered,  that  man,  that  hath  such  a  thing  as  this  be- 
longing to  his  nature,  a  union  of  two  such,  so  disagreeable 
parts,  should  so  seldom  reflect  upon  it,  so  seldom  allow 
himself  to  contemplate  and  look  into  the  mystery  of  his 
own  composition. 

But  now,  to  go  on  to  the  Use  of  this  former  part — God 
made  man ;  here  are  but  a  few  words.  But  it  is  a  vast 
improvement  that  they  are  capable  of,  if  we  would  give  our 
thoughts  scope ;  and  if  it  might  please  the  Divine  spirit  to 
concur  and  fall  in  with  his  own  word.  Here  lies  before  us 
the  foundation,  laid  bare  and  open  to  view,  of  the  whole 
law  of  nature  ;  that  which  we  call  the  la  w  of  nature  herein, 
it  hath  its  foundation  even  in  this — God  made  man.  It 
results  but  from  the  nature  of  God,  and  the  nature  of  man 
compared  together,  or  with  one  another ;  the  nature  of  the 
Creator  and  the  nature  of  the  creature,  this  creature,  such 
a  creature.  Inferior  creatures  are  not  governable  by  a  law ; 
it  is  an  intelligent,  voluntary  subject  that  alone  is  capable 
of  being  so  governed.  And  inasmuch  as  God  is  the  most 
perfect  intellectual  Being,  and  our  Creator,  and  we  are  in- 
tellectual beings  too,  and  his  creatures,  hence  results  upon 
us  the  obligation  of  that  law  which  is  called  "  the  law  of 
nature ;"  and  may  justly  be  so  called,  or  which  otherwise 
may  be  called  "  the  law  of  our  creation."  Take  that  in 
the  general.  But  to  be  here  a  little  more  particular,  there 
are  these  several  things  to  be  learned  even  from  hence — 
that  God  made  man.    As, 


1.  Is  God  indeed  our  Maker  1  Then  certainly  there 
ought  to  be  in  us  a  most  thirsty,  longing  desire  to  know 
him,  as  far  as  our  minds  are  capable  of  knowing  him.  For 
what !  can  I  be  content  to  be  ignorant  who  it  is  that  made 
me  "!  Indeed,  there  cannot  be  a  higher  and  more  notorious 
violation  of  the  law  of  our  nature,  or  creation,  to  be  will- 
ingly ignorant  of  that  God  that  made  me,  and  gave  me 
being.  But  how  dismal  a  thing  is  it,  that  we  should  so 
generally  need  to  be  taught  how  to  answer  the  very  first 
question  that  we  are  wont  to  ask  our  children ;  "  Who 
made  youl"  I  hope  you  are  wont  to  do  it;  God  knows 
how  it  is  ;  but  I  hope  it  is  your  wont  and  use  to  ask  your 
children,  "  Who  made  you  1"  But  pray  let  us  consider.  Do 
we  not  need  to  be  taught  ourselves,  what  we  pretend  to 
teach  our  children,  "who  made  us  ^"  When  you  would 
teach  your  children  so  much,  do  you  mean  that  they  should 
repeal  the  words  and  no  more?  Is  it  not  your  meaning, 
that  you  would  have  them  understand  who  made  them  ■? 
Is  it  not  your  meaning  that  they  should  have  some  notion 
in  their  minds  of  him  that  made  them  7  If  we  had  so,  and 
a  true,  right,  correspondent  notion,  O !  how  mightily  im- 
pressive would  that  very  thought  be  upon  our  souls  !  how 
would  it  strike  through  all  our  powers,  for  ourselves  to  an- 
swer that  question,  "  Who  made  usl"  He  that  is  infinitely 
beyond  all  thought,  beyond  all  conception,  declare  his 
name,  or  his  Son's  name,  if  thou  canst  tell :  as  it  is  said 
unto  Ithiel  and  Ucal,  Prov.  xxx.  4.  Into  what  an  amaze- 
ment should  it  put  us  to  consider,  what  answer  we  should 
put  to  this  question,  "Who  made  us?"  Into  how  pro- 
found thinking  should  it  east  our  minds!  Into  how  deep 
thoughts !  Out  of  how  vast  and  immense  a  fulness  and 
plenitude  of  life,  and  being,  and  power,  we  did  spring ! 
That  vast  plenitude,  that  abyss  of  being,  that  answers  the 
question,  "  Who  made  me  ?"  He  made  me,  that  is  the  in- 
finite fulness  of  all  being,  and  of  all  life,  and  of  all  excel- 
lency, and  of  all  perfection ;  and  shall  not  I  covet  to  know 
him  ?  At  the  same  time  that  I  acknowledge  him  incompre- 
hensible, I  must  look  upon  the  knowledge  o:'  him  as  most 
desirable,  the  most  desirable  of  all  knowledge. 

And  therefore,  it  speaks  a  most  horrid  degeneracy  (as 
there  will  be  occasion  more  directly  to  take  notice  of  here- 
after) of  this  thinking  part  of  man,  his  mind  and  spirit,  that 
it  can  think  of  so  many  thousands  of  things,  and  covet  to 
know  them,  affect  to  know  them,  but  not  affect  to  know 
the  Author  of  its  own  being,  of  its  own  life,  and  of  nil 
those  great  powers  and  faculties  that  he  hath  furnished  the 
reasonable,  intelligent  nature  with;  "They  liked  not  to 
retain  God  in  their  knowledge,"  Rom.  i.  28.  They  did 
not  approve  of  it ;  that  is  the  import  of  the  word :  a 
strange  thing  that  this  matter  being  proposed  to  God's  own 
creature,  and  a  creature  capable  of  thought  and  under- 
standing. Hast  thou  a  mind  to  know  God,  to  understand 
him  that  gave  thee  being?  No,  I  do  not  approve  of  it. 
They  approved  not  to  retain  God  in  their  knowledge; 
there  was  a  secret  dislike  and  disaffection  ;  "  an  alienation 
from  the  life  of  God,"  as  it  is  expressed,  Ephes.  iv.  18. 
"And  this  they  are  willingly  ignorant  of,"  (saiih  the  apostle 
Peter,  2  Epis.  iii.  5.)  "  that  the  world  was  made  at  first  by 
the  word  of  God,  the  earth  standing  out  of  the  water  and 
in  the  water.  Of  this  they  were  willingly  ignorant."  This 
matter,  it  lay  hid  from  them,  being  very  willing  that  it 
hould:  that  is  the  import  of  the  expression  the  Spirit  ot 
God  makes  use  of  there.  It  lies  hid  from  them,  being 
willing  of  it.  What  lies  hid  ?  That  this  world  had  a 
creation  ;  of  this  they  are  willing  to  be  ignorant;  and  so, 
consequently,  that  they  had  a  creation.  They  desire  not 
the  knowledge  of  it :  they  say  to  God,  "  Depart  from  us, 
we  desire  not  the  knowledge  of  thee,"  Job  xxi.  14,  Here 
is  divine  light  and  glory  shining  every  where  through  this 
world  ;  but  we  choose  rather  to  dwell  in  the  dark  as  to  this 
thing.  "  The  light  shineth  in  darkness,  but  the  darkness 
comprehendeth  it  not;"  receives  it  not,  would  exclude 
and  shut  out  that  light :  a  voluntary  darkness;  as  if  that 
darkness  should  entertain  thoughts  and  communings  with 
itself;  as  if  there  should  bean  agreement  among  the  seve- 
ral clouds  of  that  darkness;  "Come,  let  us  collect  and 
gather  together  thick  about  such  and  such  minds,  to  fence 
them  against  the  beams  of  such  light ;"  this  mind  is  self- 
collecting,  and  gathering  these  clouds,  drawing  them  in, 
inwrapping  itself  in  them ;   "  O !  let  us  not  know  God, 


1182 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II, 


though  he  made  us:  God  made  me,  and  yet  I  will  not 
know  him."  O  !  unnatural  thing ;  most  monstrously  un- 
natural. 

Even  so  it  is  with  men  in  their  distresses,  when  nature 
itself  would  dictate  to  them,  "  O  cry  to  him  to  give  thee 
help  who  hath  given  thee  being."  Do  but  observe  that. 
Job  XXXV.  10.  "  They  cry  by  reason  of  oppression  of  the 
mighty;  but  none  saith.  Where  is  God  my  Maker."  An 
amazing  thing,  that  men  in  their  distress  will  many  times 
cry  to  rocks  and  stones,  but  not  say,  "  Where  is  God  my 
Maker  1"  Cry  to  rocks  and  mountains,  (as  they  Will  at 
last,)  but  lift  up  no  cry  to  heaven,  "  Lord,  I  would  fain 
know  thee,  manifest  thyself  to  me  in  this  my  distress." 
No,  men  will  perish  under  their  burdens  rather  than  do  it ; 
such  is  the  disaffected  temper  of  men's  minds  towards 
God.'  Indeed,  for  ease  and  relief  they  will  cry,  but  not  for 
God,  or  say,  "  I  want  to  know  God  ;"  that  is  none  of  their 
sense.  "  My  soul  thirsteth  for  God,  for  the  living  God, 
when  shall  I  come  and  appear  before  God  1"  Nothing 
more  remote  from  the  minds  and  hearts  of  men  than  this 
sense.  And  yel,  it  is  not  understood  what  they  are  incur- 
ring of  guilt  and  misery,  by  this  neglect  of  getting  their 
minds  furnished  and  enriched  with  the  knowledge  of  him 
that  made  them.  It  is  not  considered  what  lies  upon  it. 
"  It  is  eternal  life  to  know  thee  the  only  true  God  and 
Jesus  Christ  whom  thou  ha^t  sent."  And  if  these  two  be 
necessary,  (as  we  find  in  that  John  xvii.  3.)  if  both  these, 
I  say,  be  necessary,  how  fearful  a  case  is  it,  if  we  cannot 
get  men  over  the  first,  or  to  the  first,  which  is  more  natu- 
ral. But  the  knowledge  of  the  true  God,  that  lies  within 
the  compass  of  the  sphere  of  nature,  that  belongs  to  natu- 
ral religion.  And  a  compliance  with  the  divine  pleasure 
in  this,  to  wit,  seeking  to  know  him,  belongs  to  the  law  of 
nature,  by  the  first  and  primary  obligation  of  that  law  upon 
us.  At  what  a  di.stance  are  their  souls  then  from  blessed- 
ness and  eternal  life,  that  when  it  is  "  eternal  life  to  know 
the  only  true  God  and  Jesus  Christ,  whom  he  hath  sent," 
we  cannot  get  men  to  the  first.  No,  they  are  content  to  be 
all  their  days  ignorant  of  God ;  yea,  though  he  be  a  Father 
to  them. 

O  !  strange  prodigy  of  unnaturalness !  So  you  would  ac- 
count it,  if  that  were  the  temper  of  any  child,  that  he  did 
disaffect  to  converse  with,  or  take  any  knowledge  of,  his 
own  father.  But  this  is  the  peculiar  relation  between  God 
and  men.  He  is  a  Father  to  them,  a  Father  upon  a  na- 
tural account;  as  he  hath  been  the  immediate  Creator  of 
their  spirits.  And  therefore,  when  Christ's  line  is  run  up 
to  the  highest,  you  find  it  run  up  to  Adam — "Who  was 
the  Son  of  Adam ;"  and  then  by  Adam  it  is  run  up  to 
God— "Who  was  the  Son  of  God,"  Luke  iii.  38.  and 
upon  that  account  it  is  that  we  are  said  to  be  "  his  off- 
spring," in  that  Acts  xvii.  28.  An  expression  that  the 
apostle  borrows  from  a  celebrated  poet  of  their  own,  a  cer- 
tain astronomical  poet,  who  was  highly  in  vogue  with  that 
people,  or  with  the  philosophers  of  that  place ;  that  uni- 
versity at  that  time.  One  of  your  own  poets  tells  us  "  we 
are  his  offspring."  Man  is  the  creature  of  God  ;  but  with 
very  great  peculiarity.  He  hath  many  creatures  besides. 
All  the  inferior  universe  are  his  creatures  too;  but  among 
all  man  only  is  the  son  ;  that  is,  there  is  none  below  him 
to  whom  that  title  is  ever  given  of  being  his  son.  "And 
shall  we  not  be  subject  to  the  Father  of  Spirits  and 
liver' 

Besides  this  supernatural  ground  of  this  relation  of 
Father  and  Son  between  God  and  the  spirits  of  men,  I 
say,  besides  the  supernatural  ground  of  it  in  regeneration, 
it  hath  its  natural  ground.  And  you  will  see  more  of  it 
when  we  come  to  consider  the  Second  Part — Man's  being 
created  after  God's  image :  for  if  we  speak  of  human  pro- 
ductions, a  man  makes  many  things  himself,  yet  what 
things  he  makes  they  are  of  a  different  nature  from  himself; 
but  whatsoever  he  begets  is  of  the  same  nature,  of  a  like 
nature  with  his  own.  Human  nature  can  make  many 
things,  make  houses,  make  garments,  but  they  have  nothing 
of  a  similitude  or  agreement  of  nature  with  the  maker. 
But  it  is  this  peculiar  sort  of  production  that  gives  founda- 
tion to  the  relation  of  father  and  son,  even  that  which 
makes  the  product  to  be  of  the  same  nature  and  kind,  or 
of  an  agreeable  nature  to  the  productive  cause.  If  man  be 
the  son  of  God,  then  he  must  be  an  intelligent  being,  as 


He  is.  And  this  is  the  state  of  things  between  God  and 
men;  and  yet  they  do  not  know  it,  and  choose  not  to 
know  it,  are  willingly  ignorant  of  it.  The  matter  is  upon 
account  plain,  that  their  ignorance  of  God  is  voluntary ;  for 
thai  it  is  evident,  it  is  not  necessary:  that  is,  they  do  not 
live  ignorant  of  God  because  he  cannot  be  known  ;  for  his 
glory  shines  every  where.  There  is  not  the  meanest  crea- 
ture but  proclaims  Deity  to  everyone  who  will  attend; 
there  is  not  the  most  despicable  pile  of  grass,  or  grain  of 
sand,  or  any  such  thing,  that  will  not  make  an  argument 
to  us  of  Deity,  that  cannot  fail  but  be  most  cogent  and  un- 
answerable. For  take  but  one  single  pile  of  grass,  one 
single  grain  of  sand,  and  here  is  a  real  something;  that  is 
plain.  But  is  it  a  thing  that  came  into  being  of  itself?  Is 
this  pile  of  grass,  or  grain  of  sand,  a  self-subsisting  thing  7 
No,  by  no  means  ;  no  reasonable  thought  can  imagine  that, 
that  it  can  be  a  self-subsisting  thing :  for  then  it  would 
have  more  perfection  in  it  than  all  the  world  hath  besides, 
that  did  not  make  itself,  or  come  into  being  of  itself:  then 
it  owes  itself  to  a  maker,  and  so  we  are  unavoidably  led  to 
God.  If  you  but  so  much  as  set  yourselves  to  contemplate 
a  grain  of  sand,  or  a  pile  of  grass,  follow  the  train  of  your 
own  thoughts  but  a  little  way,  and  you  are  led  to  God, 
whether  you  will  or  no.  This  is  either  something  or  no- 
thing; I  find  it  to  be  a  real  something.  Well,but  what  is 
itl  a  thing  th'at  subsisted  of  itself?  No,  by  no  means  ; 
for  then  it  would  have  all  the  perfections,  all  the  excel- 
lencies of  the  universe  in  it ;  and  infinitely  more :  this 
grain  of  sand,  and  pile  of  grass,  would  have  more  excel- 
lency in  it  than  all  the  world ;  for  it  is  plain,  that  this 
world  did  not  make  itself:  why  then  we  must  refer  it  to 
the  maker :  and  so  you  are  led  to  God,  whether  you  will 
or  no,  by  so  mean  a  thing. 

Therefore,  I  say,  men's  ignorance  of  God  is  not  neces- 
sary, because  they  cannot  know  him :  it  must,  therefore, 
be  voluntary,  because  they  are  willingly  ignorant  of  him. 
And  the  more  plainly  so,  because,  whereas  they  have  a 
sufficient  demonstration  of  the  being  of  a  God,  even  in  the 
meanest  creature,  they  have  a  more  abundant  demonstra- 
tion in  themselves,  and  from  themselves.  If  a  grain  of 
sand,  or  pile  of  grass,  will  prove  a  creature  and  a  Deity  to 
me,  how  much  more  must  I  myself,  who  know  I  did  not 
make  myself.  I  know  I  came  into  being  so  many  years 
ago;  so  that  this  work  of  giving  an  answer  to  this  question, 
"Who  made  you  V  doth  not  lie  remote  :  I  do  not  need  to 
fly  up  into  heaven,  or  go  down  into  the  depth  of  the  earth, 
or  to  cross  the  seas,  for  an  answer  to  it ;  but  only  look 
into  myself  The  word  is  nigh  me,  in  my  mind,  and  in  my 
mouth;  if  I  will  allow  that  to  speak  my  mind  :  I  have  in 
me  these  powers,  these  faculties,  that  nature,  that  most  ex- 
pressly represent  God  to  me.  I  find  myself  a  creature  that 
can  use  thoughts;  I  find  I  have  a  power  in  me  of  laying 
designs,  of  forming  projects,  of  foreseeing  things,  of  com- 
paring thought  with  thought,  of  inferring  and  deducing 
one  thought  from  another.  How  manife.s?ly  doth  all  this 
lead  me  to  God,  the  perfectly  intellectual  Being  ! 

Therefore,  it  is  the  most  amazing  thing  that  our  thoughts 
can  reflect  upon,  that  there  should  be  such  an  indisposi- 
tion and  aversene.'^s  in  us  to  know  him  that  made  us. 
God  made  man  ;  but  man  will  not  know  God,  though 
he  be  not  a  Creator,  at  large,  only  to  him,  but  a  Father; 
and  man,  in  respect  of  his  soul  and  spirit,  his  very  off- 
spring, he  being  the  Father  of  spirits :  upon  the  account 
whereof,  pagans  themselves  have  been  wont  to  speak  of 
God,  as  the  paternal  Mind,  Father  of  all  minds,  and  of  all 
spirits,  as  .some  of  them  by  the  light  that  shone,  even  to 
them,  could  not  avoid  to  see  and  say. 

There  is  hut  one  thing  that  leads  to  many  more  parts  of 
the  law  of  nature,  and  our  condition  which  results  in  all 
the  several  parts  of  it,  from  the  collation  and  putting  to- 
gether these  two  things — God  and  man :  man  being  con- 
sidered as  the  thing  made,  and  God  as  his  Maker;  God 
made  man.  Sure,  I  say,  in  the  first  place,  nothing  can  be 
more  rea.sonable  and  suiiable  to  this  state  of  the  case,  than 
that  man  should  have  a  mighty  thirst  to  know  God,  to 
know  him  that  made  him.  One  would  think  it  should  be 
an  uneasy  state  of  the  spirit  of  man,  to  be  in  any  such  ig- 
norance of  God  as  should  proceed  from  neglect :  to  be 
ignorant  of  God  by  neglect,  by  not  caring  to  know  him, 
by  not  concerning  oneself  to  have  that  knowledge,  that 


Lect.  XVIII. 


GOD'S  CREATION  OP  MAN. 


1183 


should  be  the  uneasiest  thing  in  all  the  world  to  the  spirit ; 
to  be  capable  to  have  that  said  to  him,  "  So  many  years 
thou  hast  lived  in  the  world,  lived  in  the  flesh,  a  tabernacle 
that  thy  Creator  and  Maker  hath  framed  for  thee,  and  put 
thee  into  it,  and  all  this  while  thou  hast  not  cared  to  know 
him,  nor  concerned  thyself  to  get  any  acquaintance  with 
him."  It  very  much  becomes  and  concerns  us  to  covet  to 
know  him.  It  is  a  very  unnatural  thing  to  be  content  to 
be  ignorant  of  him  that  made  us  ;  hut  not  to  be  willing  to 
know  him,  that  is  much  worse.    But  now, 


LECTURE  XVIII.* 


2.  We  may  hence  collect,  that  our  constant,  grateful 
adoration  of  God,  is  a  most  reasonable  duty  incumbent 
upon  all  of  us.  Nothing  is  more  deeply  fundamental  in 
the  law  of  our  creation,  than  the  law  of  worship.  "  Let 
us  come  and  bow  down,  and  kneel  before  the  Lord  our 
Maker."  It  is  a  joyful  homage  that  is  claimed  unlo  him 
on  this  account,  the  most  complacential  adoration.  "  Let 
us  come  before  him  with  thanksgiving ;  it  is  he  that  hath 
made  us,  and  not  we  ourselves."  Indeed,  nothing  can  be 
more  reasonable  hereupon,  than  those  two  great  parts  of 
natural  worship,  to  wit,  supplication  and  thanksgiving. 
Supplication  ;  should  not  a  people  seek  unto  their  God  1 
Did  he  make  us  ;  did  he  give  us  being  ;  from  whom  else 
are  we  to  expect  all  the  good  we  need  1  He  that  hath 
given  us  being,  all  the  accessories  of  being  are  to  be  look- 
ed for  only  from  him.  And  thanksgiving ;  these  two 
parts  of  natural  worship,  are  complicated  in  one  another  ; 
in  the  institution  of  them,  as  they  are  in  the  reason  of 
them,  and  root  of  them.  "  Let  your  requests  and  suppli- 
cations be  always  made  to  him,  with  thanksgiving,"  as  in 
divers  texts  of  Scripture,  which  I  might  refer  you  to,  and 
even  upon  that  account,  that  he  hath  given  us  our  very 
being  itself,  which  is  the  fundamental  unto  all  other  good 
that  we  are  any  way  capable  of,  that  he  hath  given  us 
being  of  such  a  kind.    So  God  made  man. 

We  should  consider  what  is  involved  in  the  nature  of 
man,  anri  so  bethink  ourselves  what  we  have  lo  bless  God 
for ;  that  is,  the  primitive  nature  which  God  gave  man  at 
first,  or  w.ierewith  he  made  him,  every  thing  that  he  made 
was  good,  and  so  was  that  more  excellently  good.  It  is 
storied  concerning  Plato,  a  heathen,  that  dying,  he  gave 
God  solemn  thanks  for  three  things :  "  That  he  made  him 
a  man,  and  not  a  brute  ;  that  he  had  made  him  a  Grecian, 
and  not  a  barbarian,  (there  being  much  more  light  among 
them  in  his  time ;  than  with  the  rest  of  the  world,  to  wit, 
the  light  of  philosophy  and  cultivated  reason ;)  and  the 
third  was,  because  he  had  ordered  it  so  tnat  he  should  live 
in  Socrates'  days,  who  was  reckoned  so  great  a  luminary 
in  that  part  of  the  world  among  them,  while  yet  they  were 
overspread  with  paganism."  O!  how  awfully  should  we 
adore  God  that  he  hath  given  us  a  being ;  that  he  hath 
given  us  rational,  intelligent  natures,  capable  of  knowing 
and  enjoying  ,^o  great  things  !  that  he  hath  assigned  us  our 
station  in  such  a  part  of  the  world,  and  where  we  have 
opportunity  to  know  a  greater  One  than  Socrates  was !  that 
he  hath  ordered  our  creation  in  such  circumstances  as  he 
hath  done,  in  such  a  time  and  such  a  part  of  the  world  ! 
Nothing  is  a  more  equal  law  that  can  be  upon  us,  than  that 
we  should  have  an  habitual,  adoring  gratitude  possessing 
our  souls  upon  such  accounts. 

And,  upon  the  whole,  adoration  !  how  correspondent  a 
thing  is  it  to  creation  I  adoration  on  our  part,  unto  creation 
on  his  part.  How  convictive  a  saying  was  that  celebrated 
one  of  Austin  1  "  If  I  (saith  he)  were  capable  of  making  a 
reasonable  creature  to  stand  forth  out  of  nothing,  endowed 
with  the  power  of  reason  and  understanding,  the  first  thing 
sure  that  I  should  expect  from  him  would  be,  that  he 
should  fall  down  and  worship  me."  In  what  an  unnatural 
state,  then,  is  this  world  upon  this  account,  that  being  in- 
habited by  so  many  reasonable  creatures,  it  is  inhabited  by 
so  few  worshippers  !  Again, 

*  Preached  January  13th,  1694. 


3.  Another  practical  deduction  from  hence,  is,  that  we 
ought  to  live  in  a  continual  dependance  on  him  that  made 
us."  So  God  made  man.  Hath  he  made  us,  and  will  not 
we  depend  upon  him  1  trust  in  him  1  This  is  most  essen- 
tial homage  due  to  our  Maker,  to  place  upon  him,  and  ex- 
ercise toward  him,  a  continual,  vital  trust.  This  is  a  glory 
which  he  will  not  impart,  but  concerning  which  he  is  jea- 
lous. And,  indeed,  as  to  purely  internal  worship,  this  is 
the  first  and  most  radical  of  it,  trust  in  God  :  and  so  very 
natural  to  an  intelligent  creature,  that  I  remember  Philo 
Judaeus  hath  this  expression  concerning  is;  "  That  he  is 
not  fit  to  be  called  a  man,  that  hath  not  in  him  hope  to- 
wards God."  He  seems  to  mean  it  of  what  is  most  natu- 
ral to  man,  that  he  is  not  to  be  reckoned  a  man  that  doth 
not  trust  in  God,  and  doth  not  place  a  hope  in  him. 

Natural  dependance  is  reckoned,  consequentively,  essen- 
tial to  a  creature  ;  and  it  is  so.  A  crealure  is  naturally  a 
depending  thing ;  an  explicit  dependance,  that  doth  as  pro- 
perly belong  to  an  intelligent  creature,  as  natural  depend- 
ance doth  to  all  other  creatures.  A  creature,  as  such, 
taken  at  large,  is  a  mere  dependant  upon  him  that  made  it. 
This  whole  creation  is  nothing  else  but  a  thing  dependant 
upon  God,  upon  divine  power  and  upon  divine  pleasure ; 
according  to  which  it  was  determinable,  whether  it  should 
be,  or  not  be  ;  and  according  to  which  it  is  continually 
determinable,  whether  it  should  continue  to  be  another 
moment,  yea  or  no.  And  so  suitable  as  natural  depend- 
ance is  to  a  creature,  as  a  creature,  so  suitable  is  intellec- 
tual dependance  to  a  reasonable  creature,  as  such  ;  that  is, 
that  it  should  consider  its  dependant  state,  and  olien  re- 
count with  itself.  How  came  I  to  be  what  I  am  from  mo- 
ment to  moment,  when  I  cannot  promise  myself  a  moment's 
breath  or  being  1  This  is  so  appropriate  a  glory  to  the  Deity, 
that  when  trust  is  supremely  placed  any  where  else,  there 
is  a  curse  pronounced  upon  it ;  "  Cursed  be  the  man  that 
trusteth  in  man  ;"  (Jer.  xvii.  5.)  for  this  is  to  rob  God  of 
his  peculiarity  ;  to  place  a  homage  on  the  crealure,  that  is 
most  appropriate  and  peculiar  to  the  Creator. 

But  it  may  be  said,  In  our  state  of  apostacy  from  God, 
what  room  or  place  is  there  left  for  trust  in  him  "i 

To  that  I  answer,  very  certain  it  is,  men  are  in  an  apos- 
tacy from  God.  But  are  they,  therefore,  always  to  con- 
tinue so  ■?  especially  when  he  is  so  intent  upon  a  design 
for  their  recovery  and  reducement ;  and  he  insists  still 
upon  the  right  that  he  hath  in  his  own  creature.  Because 
his  creature  is  revolted  and  apostatized,  and  run  away 
from  him,  hath  he,  therefore,  lost  his  right  in  if?  If  there 
be  an  obligation  upon  an  apostate  creature  lo  return,  (and 
if  it  were  a  wicked  thing  to  apostatize  at  first,  it  m  ust  needs 
be  an  increase  of  the  wickedness,  to  continue  in  that  state 
of  apostacy  and  not  to  return,)  then,  wherein  stood  our  re- 
volt, therein  must  stand  our  return.  The  revolt  of  a  crea- 
ture from  God  in  his  apostacy,  lay  in  departing  from  him 
through  "an  evil  heart  of  unbelief;"  that  it  could  not 
trust  in  him,  did  not  trust  in  him  ;  trusted  the  temper  and 
destroyer  of  souls,  against  him,  and  in  opposition  lo  him. 
And  to  come  out  of  a  state  of  apostacy  must  be  by  trust, 
if  the  going  into  the  state  of  apostacy  was  by  distrust.  But 
this  must  be  in  God's  own  prescribed  and  appointed  way 
and  method.  When  once  it  hath  pleased  him  to  signify 
the  way  in  which  he  is  plea-sed  to  admit  of  sinners'  return 
unto  him,  wherein  he  hath  made  the  constitution  of  a  Re- 
deemer known,  there  must  be  a  return  in  and  through  him, 
and  trust  in  God  through  him  :  "  Ye  believe  in  God,  be- 
lieve also  in  me,"  John  xiv.  1.  Where  this  way  of  re- 
turning to  God,  so  as  to  make  him  the  supreme  Object  of 
our  trust,  is  not  known,  there  the  state,  of  a  sinner  is  less 
capable  of  remedy.  But  where  it  is  known,  it  admits  of 
so  much  the  greater  and  deeper  guilt,  if  yet  there  be  no 
thoughts  of  returning,  and  returning  in  this  very  act,  by 
placing  again  our  supreme  and  vital  trust  upon  him  who 
was  the  first  great  and  commanding  Object  of  it ;  that  did 
most  rightfully  command  it,  and  challenge  it,  for  himself  j 
Shall  I  have  a  creature  that  shall  not  trust  in  me  1  not 
make  me  its  all  in  all  ?  Therefore,  to  have  our  interest  in 
God  restored  by  Jesus  Christ,  that  must  be  our  great  busi- 
ness, who  live  under  the  Gospel  of  Christ. 

And  then,  we  are  to  trust  in  God  under  that  very  notion 
of  the  Author  of  our  being,  knowing,  that  because  we  are 


1184 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  U. 


apostate  creatures,  therefore,  that  he  will  never  for  our 
sakes,  but  he  will  for  Christ's  sake,  do  the  part  of  a  kind, 
benign  Creator  to  us.  Our  interest  in  him  as  Creator 
being  now  renewed  j  not  lost  and  swallowed  up,  but  re- 
newed and  restored  :  and  therefore  is  the  charge  laid  upon 
Christians,  (1  Peter  iv.  19.)  to  "  commit  themselves  to  him 
in  well-doing,  as  unto  a  faithful  Creator."  His  interest  in 
us,  as  our  Creator,  was  never  lost ;  our  interest  in  him,  as 
such,  was  ;  but  being  now  restored,  upon  this  restitution 
•we  are  continually  to  trust  in  him,  and  commit  ourselves 
unto  him  under  the  same  notion  of  Creator,  still.  To 
commit  ourselves  unto  him  as  a  faithful  Creator,  that  is, 
he  did  put  himself,  at  first,  under  obligation  (implicitly  at 
least)  to  his  reasonable  creatures  :  "  Obey  and  thou  shalt 
live,"  shalt  be  happy  ;  he  freely  putting  himself  under  this 
obligation.  But  the  creature,  upon  his  revolt,  forfeited  all 
his  interest  in  him,  and  all  right  to  that  promised  felicity, 
which,  as  an  obedient  creature,  he  might  have  expected  ; 
by  Christ  this  right  is  restored  ;  and  so  God  is  to  be  con- 
sidered now,  by  .such  as  through  Christ  have  returned  to 
him,  not  merely  according  to  the  benignity  of  a  Creator, 
but  according  to  his  fidelity  also  :  "  commit  yourselves  to 
him  as  a  faithful  Creator,"  he  having  resumed  the  obliga- 
tion upon  himself  to  treat  such  kindly ;  and  he  doth  do  it, 
not  merely  from  unobliged  goodness,  but  obliged,  which 
the  notion  of  faithfulness  doth  imply.  He  will  be  to  you 
a  faithful  Creator,  if  you  commit  yourselves  to  him  ac- 
cordingly as  such.    And  again, 

4.  Another  piece  of  practice  that  we  may  induce,  and 
should  learn,  hence,  is  a  constant  and  most  profound  hu- 
mility. What  I  am  I  a  creature  1  So  God  made  man: 
there  had  never  been  any  such  a  thing  as  man  if  God  had 
not  freely  made  him.  Oh  I  then  how  deep  an  impression 
of  humility  should  this  fix  upon  our  souls  !  What  am  1 1. 
A  creature  depending  upon  will  and  pleasure;  it  was  lately 
in  the  power  of  another,  whether  I  should  be,  or  not  be. 
A  proud  creature  is  a  monster  in  the  creation  of  God  ;  the 
most  horrid  monster  in  the  creation.  What  have  1  to  be 
proud  of,  who  am  of  myself  nothing,  and  should  never 
have  been  any  thing,  but  by  vouchsafement,  by  the  good- 
will of  another  1  It  is  to  that  only  that  I  owe  it  that  I  am 
any  thing. 

if  one  creature  have  more,  or  do  think  he  hath  more,  of 
real  excellency  than  another,  that,  with  the  whole  of  his 
being,  is  all  but  a  made  thing.  Thy  whole  being,  whatso- 
ever excellencies  belong  to  it,  either  as  common  to  that 
sort  of  creatures  to  which  thou  art  annumeraied,  or  more 
special  and  peculiar  to  itself;  if  it  be  any  thing,  (if  it  be 
not  merely  a  concealed  thing,)  it  is  a  made  thing,  as  thou 
art :  thou  wast  made,  and  it  was  made,  and  it  was  made 
to  be  thine ;  but  all  depending  upon  will  and  pleasure : 
therefore  is  pride  a  most  monstrous  thing  in  the  creation 
of  God.  The  continual  sense  of  all  creatures,  of  any  in- 
tellectual sense,  should  be  this,  "  We  are  all  nothing  but 
what  it  pleased  our  Creator  we  should  be.  We  have  no- 
thing but  by  his  pleasure  ;  our  being  is  a  borrowed  being: 
and  the  additions,  and  all  the  ornaments  that  have  occurred 
to  it,  are  all  made  things,  all  borrowed  things."  Should 
any  one  be  proud  of  that  which  he  hath  borrowed  1  To 
wear  ornaments  that  every  one  knows  were  borrowed,  and 
to  be  proud  of  them,  what  a  madness  is  that  1  Our  very 
being  is  a  borrowed  thing,  and  all  that  belongs  to  it. 

When  God  would  humble  a  creature  down  into  nothing, 
thereby  to  make  it  the  capable  receptacle  of  a  Deity,  a  co- 
habiliiig  Deity,  that  with  such  a  one  he  might  dwell,  how 
doth  he  magnify  himself  the  higher !  "  Heaven  is  my 
throne,  and  earth  is  my  footstool,  Isa.  Ixvi.  1.  All  these 
things  have  I  made,  they  are  all  the  works  of  my  own 
hands.  Now,  if  I  can  find  a  creature  sensible  of  this,  to 
such  a  one  will  I  look,  that  is  of  a  poor  and  contrite  spirit, 
that  humbles  himself  into  the  dust  before  so  mighty  and 
glorious  a  Creator ;  with  such  a  one  will  I  dwell ;  he  shall 
be  my  temple,  the  habitation  of  a  Deity  ;"  for  the  Deity 
will  suffer  no  diminution  in  uniting  with  such  a  one  ;  be- 
cause that  will  still  be  looked  upon  as  the  All  in  all,  while 
he  still  looks  upon  himself  as  nothing.    And, 

5.  We  further  learn,  hence,  the  great  equity  of  the  law 
of  self-denial ;  it  is  a  most  deeply  natural  law ;  and  when 
it  is  made  fundamental  in  Christianity,  that  is  but  the  re- 
vival and  re-inforcement  of  a  natural  law :  "  Except  a  man 


deny  himself  he  cannot  be  Christ's  disciple."  Why  so, 
why  cannot  he  be  Christ's  disciple  1  Pray  consider  what 
was  Christ's  business,  when  he  was  to  collect  to  himself 
disciples.  His  business,  as  a  Redeemer,  was  to  recover 
apostates  back  again  to  God ;  and  their  discipleship  to 
him,  was  only  to  put  themselves  under  his  conduct ;  that 
under  the  direction  thereof,  and  through  his  mediation, 
they  might  return  to  God  and  be  accepted.  The  very  de- 
sign for  which  a  mediator  was  appoirited,  shows  the  ne- 
cessity of  his  insisting  upon  this  law  as  fundamental  to  the 
whole  frame  of  Christianity.  As  if  he  had  said,  "  My 
business  as  a  Redeemer,  as  Mediator,  is  to  recover  and 
bring  back  apostate  souls  to  iheir  God  again.  Wherein 
were  they  apostates  1  In  that  they  did  set  up  themselves 
apart  from  God,  and  in  opposition  unto  God.  None  can 
come  to  me  and  own  me  for  their  Head,  and  for  their  Lord, 
and  Intercessor,  and  Mediator  with  God,  but  it  must  be 
under  this  notion  ;  that  is,  that  they  look  upon  me  as  the 
only  One  by  whom  ihey  are  to  be  restored,  and  brought 
back  into  iheir  primitive  state,  reduced  to  God,  the  great 
Author,  and  consequently  the  end  of  all  things.  And 
therefore  did  Christ,  in  dying,  "  redeem  us  to  God  by  his 
blood,"  Rev.  v.  9. 

We  are  not  to  think,  that  we  were,  ourselves,  the  prin- 
cipal end  of  Christ's  redemption :  that  would  be  an  inju- 
rious and  absurd  imagination,  to  think  that  the  creature 
was  Christ's  chief  end  ;  it  were  a  horrid  conception.  God 
must  be  the  chief  end  of  all  things  ;  therefore,  the  design 
of  Christ's  dying  was  to  redeem  us  to  God;  lo  restore 
back  such  and  such  creatures  to  God,  that  the  end  for 
which  they  were  made,  might  be  served  upon  them.  Our 
interest  in  him  is  a  secondary  thing  ;  but  his  interest  and 
right  in  us  was  the  primary  thing.  Therefore,  it  was  im- 
possible to  be  otherwise,  but  that  Christ's  designing  the 
redemption  and  reduction  of  sinners  io  God  back  again, 
mu.st  lay  this  law  as  fundamental,  at  the  bottom  of  all  that 
religion  he  was  to  set  up  in  the  world  ;  that  is,  self-denial. 
"  You  have  lived  in  a  separate  state,  apart  from  God.  If 
you  are  weary  of  that  life,  and  will  come  off  from  your- 
selves, then  you  are  for  me ,  then  you  come  urder  my 
conduct ;  I  will  make  your  peace ;  I  will  buy  it  out  for 
you,  (and  he  halh  bought  it  out,)  and  procure  your  accept- 
ance with  God,  upon  your  return."  But  this  can  never 
be,  if  you  have  a  mind  to  live  separate  still,  to  stand  upon 
your  own  bottom,  and  make  self  your  first  and  last.  No, 
God  must  be  your  first  and  last ;  and  he  really  is  the  first 
and  the  last.  And  therefore,  "unless  any  one  be  willing 
to  deny  himself,  he  cannot  be  my  disciple,"  sai;h  Christ ; 
he  cannot  he  a  Christian  under  any  other  notion  than  as 
one  that  is  now  willing  that  God,  in  all  his  autnority,  and 
greatness,  and  excellency,  and  glory,  shall  entirely  fill  up 
that  room  which,  before,  self  had  usurped.  Anil  therefore, 
6.  We  further  learn,  hence,  how  reasonable  and  neces- 
sary a  thing  it  is  to  man,  as  he  is  a  creature,  a  created 
thing,  to  seek  an  interest  in,  and  union  with,  God,  as  his 
highest  and  best  good  ;  for  of  himself  he  is  nolhing.  That 
he  is  any  thing  (as  hath  been  said)  did  depend  upon  divine 
pleasure.  Such  a  one,  if  he  do  recollect  and  use  thoughts, 
must  needs  state  his  case  thus  :  "Not  only  am  I  incapable 
of  doing  any  thing  towards  my  own  felicity,  but  I  cannot 
preserve  myself  in  being  one  moment.  What  good  have 
I  then,  but  what  I  must  expect  from  him  that  made  me?  I 
have  been  severed  from  God,  cut  off  from  Gnd,  the  great 
Author  of  my  life  and  being;  I  have  not,  in  this  my  sepa- 
rate state,  my  good  in  my  own  hand  ;  I  have  not  enough 
in  me  to  make  me  a  happy  creature  ;  a  creature  I  am,  but 
I  still  need  to  be  a  happy  creature.  And  when  my  very 
being  is  not  my  own,  what  shall  I  be  able  to  command  for 
myself,  or  procure  for  myself,  or  raise  up  to  myself,  with- 
in me,  that  shall  be  able  to  be  a  felicity  or  satisfaction  to 
me  1"  He  that  is  nothing  of  himself,  it  is  the  most  reason- 
able and  necessary  thing  to  such  a  one  to  seek  a  union  with 
him  who  is  All.  I  am  in  myself  nolhing;  there  ought, 
therefore,  to  be  in  me  a  propension  towatds  him  who  is  my 
All.  My  soul  ought  to  incline  towards  him,  to  adhere  to 
him,  as  its  supreme  and  best  good ;  "  Whom  have  I  in 
heaven  but  thee  1  who  can  I  desire  on  earth  in  comparison 
of  thee  r'  And, 

7.  A  life  of  the  most  absolute  devotedness  to  God,  is 
the  only  righteous  way  of  living ;  no  man  lives  a  righteous 


Lect.  XVIII. 


GOD'S  CREATION  OF  MAN. 


1185 


life  that  doth  not  live  a  devoted  life.  And  what  are  we  to 
deny  ourselves  for,  as  neither  being  able  to  procure  a  feli- 
ciiaiing  good  to  ourselve.';,  nor  as  being  allowed  to  design 
a  supply  for  ourselves  by  any  interest  of  our  own  1  And 
why  are  we  to  deny  ourselves  in  these  respects,  but  that 
what  we  lake  olf  from  ourselves,  may  be  immediately 
placed  upon  God  who  is  our  All  1  As  we  are  to  seek  a 
union  with  God  for  our  real,  present  support,  and  for 
our  tinal  satisfaction,  so  are  we  to  devote  and  addict  our- 
selves to  him  in  order  to  this  service.  When  we  adhere 
to  him,  (according  to  what  was  expressed  in  the  foregoing 
head,)  that  refers  to  our  support  and  satisfaction;  when 
we  devote  ourselves  to  him,  that  refers  to  his  services  ;  that 
we  may  serve  and  glorify  him  :  for  that  we  are  to  devote 
ourselves  lo  him. 

And  that  hath  its  reason  in  this  too,  that  we  are  his  crea- 
tures, he  hath  made  us :  and  what  did  he  make  us  for  1 
Did  he  ever  make  a  creature  to  be  its  own  end  1  He  hath 
made  all  things  for  himself:  "  Of  him,  and  to  him,  and 
through  him,  are  all  things,  that  he  alone  might  have  the 
glory."  Therefore  is  our  own  created  being,  (as  it  is  such,) 
our  very  being  itself,  a  perpetual,  standing  testimony 
against  us  as  long  as  it  lasts:  if  we  live  not  devoted  lives; 
if  he  who  hath  been  the  Author  of  our  being,  be  not  the 
end  of  it,  this  very  being  of  mine  is  a  testimony  against 
me.  For  what  sort  of  being  is  it  1  Not  a  self-sprung  being, 
but  a  created  being:  So  God  made  man.  I  am  a  made 
being;  therefore  is  my  being  a  testimony  against  me  (the 
kind  and  nature  of  it  being  considered.)  I  am  a  contin- 
ual testimony  against  myself,  as  I  stand  a  created  thing, 
depending  upon  will  and  pleatsure,  if  I  live  not  a  devoted 
life,  so  as  my  own  heart  can  bear  me  record,  in  the  sight 
of  God,  that  I  do  live  to  God.  Being  to  ask  myself  the 
question,  (and  it  is  a  shame  to  usif  we  do  not  often  ask  our- 
selves the  question,)  "What  do  I  live  forV  what  is  my 
business  here  in  this  world  1  If  I  cannot  answer  it  with  a 
sincere  conscience,  "  Lord,  thou  that  knowest  all  things, 
thou  knowest  that  I  principally  design  to  live  lo  thee,  and 
that  I  reckon  my  life,  and  my  being,  a  vain  and  a  lost 
thing,  otherwise  than  as  it  is  sacred  unto  thee  :  I  continu- 
ally testify  against  myself;  I  should  think  it  living  in 
Vain,  to  please  myself,  and  to  serve  an  interest  of  mine 
own,  when  I  have  not  a  moment  to  command,  but  depend 
upon  the  pleasure  of  another  for  every  moment's  sustenta- 
tion  in  the  being  that  I  have."  Who  can  answer  it  to 
himself,  to  live  that  sacrilegious  and  ungodly  life  1  that  is, 
not  to  live  devoted  to  him  by  whom  we  live  ? 

8.  We  may  agam  learn,  hence,  what  reason  there  is  why 
we  should  love  God  more  than  ourselves:  you  cannot  but 
know,  this  is  a  thing  most  strictly  charged  upon  us,  and 
wherein  we  are  upon  no  terms  to  be  dispensed  with  ; 
namely,  that  we  are  to  love  him  above  all.  We  owe  un- 
speakably more  to  nim  than  we  can  do  to  ourselves.  We 
do  not  owe  to  ourselves  that  we  are  any  thing.  "  He 
made  us,  and  not  we  ourselves."  If  there  be  any  thing  of 
feal  goodness  in  the  being  that  we  have,  there  is  infinitely 
more  in  the  Author  of  that  being;  and  if  goodness,  as  such, 
be  the  object  of  love,  the  greatest  goodness  must  be  the 
object  of  the  greatest  love,  and  the  highest  goodness,  of  the 
highest  love.  And  therefore  do  not  think  that  we  are 
hardly  imposed  upon,  when  the  law  of  our  creation  doth 
require  and  claim  this  from  us,  that  we  love  God  more 
than  ourselves.  And  therefore,  when  our  Lord  Jesus 
Christ  takes  upon  him  the  great  business  of  our  redemp- 
tion, and  reconciliation  unto  God,  (which  it  was  impossi- 
ble for  him  ever  to  have  eifecled,  if  he  had  not  been  God 
as  well  as  man,  upon  the  account  of  the  Deity  that  was 
united  in  the  same  person  with  his  humanity,)  he  claims 
so  much  for  himself  from  us,  that  is,  he  doth  tell  us,  that 
if  any  man  do  love  father,  or  mother,  or  wife,  or  child,  or 
his  own  life,  more  than  him,  he  cannot  be  his  disciple. 
We  are  to  consider  that  there  is  Deity  in  his  person,  the 
fulness  of  the  Godhead ;  and  so  that  he  is,  as  such,  the 
supreme  Object  of  our  love,  to  wit,  the  Deity,  which  is 
in  him  common  to  the  Father  and  Spirit,  must  be  the 
supreme  Object  of  our  love.  It  is  as  if  he  should  have 
said,  "  I  come,  in  kindness,  to  redeem  and  save  you  as 
lost  creatures  :  you  are  not  to  think,  in  doing  so,  I  have 
laid  aside  my  Deity;  for  then  I  could  not  have  been  a 
Redeemer  and  a  Saviour  to  you ;  and  therefore,  having 


that  Grodhead  united  with  my  humanity,  in  my  own  person 
I  require  this  of  you,  that  is,  that  you  love  me  more  than 
your  very  being :  and  you  cannot  be  my  di.sciples  upon 
any  other  terms."  He  was  Creator,  in  conjunction  with 
the  Father,  and  the  Spirit ;  for  "  by  him  were  all  things 
made,  visible  and  invisible;  and  without  him,  nothing 
was  made  that  was  made."  And  therefore,  we  are  not  to 
think  it  a  hard  or  an  unreasonable  imposition  upon  us, 
that  we  are  to  love  God,  and  to  love  Christ,  more  than 
ourselves  ;  more  than  this  natural  life  or  being  of  ours,  so 
as  that  all  must  be  a  sacrifice  to  his  pleasure,  if  he  once 
say  the  word,  or  signify  his  will  to  that  purpose. 

And  that  is  the  way,  having  lost  ourselves,  to  find  our- 
selves again,  by  loving  him  above  ourselves.  "  If  any  man 
loves  his  life,"  (that  is  supremely,)  "he  shall  lose  it;  but 
if  he  will  lose  his  life  for  my  sake,  he  shall  find  it."  We 
find  life,  and  all,  in  God  through  Christ,  when  we  are 
lovers  so  as  to  make  him  the  supreme  Object  of  our  love, 
as  in  that  John  xii.  25.  No  man  can  really  be  a  loser  by 
so  abandoning  himself,  as  to  place  that  love  which  he  un- 
justly placed  upon  himself  before,  (that  is,  his  supreme 
love,)  now  upon  God,  and  upon  Christ.  No  man  can  be 
a  loser,  but  he  finds  himself  again  in  this  case.  He  had 
lost  himself  before  ;  but  now  he  is  restored  to  himself  and 
to  his  God  both  at  once.     Then, 

9.  We  may  further  learn,  hence,  how  reasonable  a  thing 
it  is,  that  man  should  be  under  government.  Is  he  a  crea- 
ture 1  then  he  ought  to  be  a  governed  thing.  The  most 
reasonable  thing  in  all  the  world  it  is,  that  he  that  hath 
given  us  being,  should  give  us  law.  Hath  he  been  the 
Author  of  being  to  us  1  and  shall  he  not  rule  his  own 
creature'?  shall  that  be  allowed  to  have  a  will  against  his 
will!  To  have  been  raised  up  out  of  the  dust,  but  the 
other  day,  out  of  nothing,  and  now  to  dispute  whose  will 
shall  be  superior,  mine  or  his  that  made  me,  what  an  in- 
solency  is  it !     We  may  again  learn, 

10.  How  foolish  a  thing  is  self-designing,  when  men  lay 
their  designs  apart  from  God ;  forming  their  projects,  as 
the  apostle  James  speaks,  chap.  iv.  15,  16.  "I  will  go  to 
such  a  city,  and  buy  and  sell  and  get  gain.  And  I  will 
reside  there  for  such  a  time."  This  all  proceeds  from  our 
forgetting  that  we  are  creatures,  made  things.  God  hath 
made  us ;  so  that  our  breath  is  in  his  hands.  How  great 
an  absurdity  is  it,  as  well  as  an  injury,  that  I  should  talk 
of  forming  projects,  and  laying  designs,  when  I  am  but  a 
made  thing,  and  there  is  an  arbitrary  hand  underneath  me, 
which  sustains  me;  but  that  may  let  me  drop  and  .sink,  in 
the  next  moment,  if  it  be  withdrawn.  We  ought  to  say, 
"  If  God  will,  we  will  do  so  and  sol"  If  your  being  de- 
pend upon  his  will,  certainly  your  actions  and  affairs  de- 
pend upon  his  will  too.  But  for  men  to  design  so  and  so, 
without  consulting  God,  or  referring  themselves  to  God,  is 
to  take  upon  them  as  if  they  were  not  creatures.     And, 

11.  We  may  hence  learn,  further,  (as  that  which  is  fun- 
damental to  all  the  rest,)  how  indispensable  an  obligation 
there  lies  upon  us  to  preserve  a  continual,  awful  remem- 
brance of  God  upon  our  minds  and  hearts,  from  lime  to 
time,  all  the  day  long.  "Remember  thy  Creator  in  the 
days  of  thy  youth."  I  pray,  let  us  but  use  our  own  un- 
derstanding in  considering  this.  When  it  is  said,  "  Re- 
member thy  Creator  in  the  days  of  thy  youth,"  (Eccles.  xii. 
1.)  is  the  meaning  of  it,  that  we  are  only  when  we  are 
young  to  remember  him,  and  forget  him  all  our  days  after- 
wards 1  No,  the  meaning  is,  that  those  days  of  our  youth 
are  not  to  be  exempted,  we  are  not  at  liberty  to  forget  him 
even  then,  but  that  he  claims  an  early  and  first  interest  in 
our  time  and  thoughts,  and  in  the  truth  and  vigour  of  our 
spirits,  and  that  we  are  to  begin  then,  when  we  are  young, 
as  we  are  to  continue  all  our  days  afterwards.  And  bon- 
is he  to  be  remembered  1  Why  under  the  very  notion  of 
Creator:  that  suggests  lo  us  the  very  reason  why  we  are 
to  remember  him;  because  he  is  our  Creator,  and  our 
breath  is  conlinuallv  in  his  hands.  What  !  do  we  think  a 
man  can  subsist  without  God,  any  better  when  he  is  grown 
up,  or  when  he  is  grown  old,  than  he  could  when  he  was 
young  1  No,  the  reason  upon  which  the  obligation  rests,  is 
still  the  same  upon  us  all  our  days  ;  that,  iherefore,  it  is  a 
most  monstrous  thing,  to  consider  how  men  come  to  dis- 
pense with  themselves  in  this  fundamental  duly,  that  virtu- 
ally comprehends  all  the  rest.    All  is  lost  and  gone,  if  we 


1186 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


do  not  so  much  as  remember  God.  How  can  we  dispense 
with  ourselves  to  rise  up  in  the  morning,  without  a  serious 
thought  of  God,  and  run  after  our  common  affairs  all  the 
day  long,  and  still  forget  him  1  And  lie  down  at  night  (it 
may  be)  without  any  serious  remembrances  of  him  1  and 
yet  lie  down  with  the  apprehension  that  we  are  innocent 
in  all  this  ;  we  have  passed  over  this  day  well  if  we  have 
succeeded  in  our  business,  if  there  hath  been  no  disaster 
that  hath  befallen  us,  all  hath  been  well ;  though  there  hath 
been  no  serious  thought  of  God,  no  minding  of  God  at 
all;  that  is  to  live  in  a  downright  rebellion  against  God, 
through  a  whole  day;  and  also  from  day  to  day,  through 
a  whole  life's  time  hitherto ;  for  it  must  be  entire  and  uni- 
versal rebellion,  inasmuch  as  all  duty  towards  him  depends 
upon  remembering  him  ;  we  can  do  nothing  besides  if  we 
do  not  do  that.  Therefore,  is  that  given  us  as  the  character 
and  diagnostic  of  wicked  men,  of  men  that  are  designed 
for  hell,  and  allotted  to  hell  for  their  final  and  eternal  in- 
heritance and  residence.  "  The  wicked  shall  be  turned 
into  hell,  and  all  the  people  that  forget  God,"  Psalm  ix.  17. 
And  they,  accordingly,  are  characterized  as  such,  who 
more  peculiarly  belong  to  God,  and  as  those  whom  he  owns 
for  his  own  and  counts  his  jewels ;  "  In  the  day  that  I 
make  up  my  jewels,  saith  God,  they  shall  be  mine."  Who  1 
why  "  They  thai  feared  the  Lord,  and  thought  upon  his 
name,"  jMal.  iii.  16,  17.  "  And  the  desire  of  our  soul  is  to 
thy  name,  and  to  the  remembrance  of  thee."  This  is  the 
profession  of  his  holy  ones,  Isa.  xxvi.  8.  And  again,  we 
may  add, 

13.  Since  God  made  man,  you  see  how  easy  it  is  for  him 
to  prevent  all  the  evil  designs  of  ill  men,  if  he  see  good ; 
for  they  are  all  his  creatures ;  and  hath  he  made  a  creature 
that  he  cannot  govern  t  If  then  we  see  wicked  men,  at 
any  time,  bring  their  wicked  devices  to  pass,  it  is  not  be- 
cause God  cannot  rule  them  ;  but  because  he  halh  deeper 
designs  that  they  understand  not,  and  we  understand  not. 
And  therefore,  their  insolency,  and  good  men's  despon- 
dency, upon  that  account,  are  equally  unreasonable.  They 
triumph  ;  and  good  men  are  dejected;  their  hearts  sink, 
and  they  hang  down  their  heads  ;  and  why  ?  because 
wicked  men  prevail,  and  prosper  in  their  way,  many  times, 
ages  together;  and,  it  may  be,  in  many  parts  of  the  world. 
But, 

(1.)  Their  confidence,  on  the  one  hand,  is  so  unreason- 
able as  to  be  even  ridiculous.  "  He  that  sitteth  in  the  hea- 
vens laughs,  the  Most  High  halh  them  in  derision."  "  A 
company  of  bubbles  of  being,  that  I  can  let  drop  into  no- 
thing in  a  moment,  if  I  please;  and  yet  they  please  them- 
selves in  the  hopes  and  imaginations  of  succeeding  in  such 
and  such  designs  as  they  have  laid."  "  He  that  sitteth  in 
the  heavens  shall  laugh  "  at  them.  He  knows  how  soon 
he  can  let  such  bubbles  drop  into  nothing ;  and  he  sees 
that  their  day  is  coming.     And, 

(•2.)  Good  men's  despondency  is,  upon  this  account, 
equally  unreasonable.  "  Hast  ihou  not  known,  hast  thou 
not  heard,  that  the  everlasting  God,  the  Lord,  the  Creator 
of  the  ends  of  the' earth,  faintelh  not,  neither  is  weary  ■? 
There  is  no  searching  of  his  understanding,"  Isa.  xl.  28. 
Thou  dost  not  know  the  counsels  of  God,  what  that  all- 
comprehending  mind  and  understanding  ofhis  doth  design, 
in  letting  creatures  awhile  run  such  a  course.  But  we  are 
to  be  assured,  he  hath  his  own  creatures  in  his  own  hand 
and  power,  both  men  and  devils,  and  can  govern  them  as 
he  pleasetti.  He  hath  a  hook  in  their  nostrils,  that  they 
themselves  are  unapprehensible  of  He  knows  their  com- 
ing in,  and  their  going  out,  (as  he  said  of  that  proud  Assy- 
rian,) and  even  all  the  rage  which  they  have  against  him. 
But,  I  say,  he  hath  a  hook  in  their  nostrils,  and  can  turn 
them  as  he  pleaseth,  and  when  he  will.  We  shall  have 
done  a  great  thing  towards  the  whole  business  of  our  reli- 
gion if  wc  can  but  get  this  truth  impressed  upon,  and  deeply 
wrought  into,  our  souls;  So  God  made  man ;  if  we  will  but 
learn  to  look  upon  ourselves  as  made  things,  and  look 
upon  all  men  a^  made  things,  continually  in  the  hands,  and 
at  the  command,  of  their  great  Creator. 


'  Preached  January  20th,  IKM. 


LECTUEE  XIX.* 

Gen.  i.  27. 
So  God  created  man  in  Ms  own  image. 

We  have  treated  of  the  first  thing,  to  wit,  this  creation 
itself     So  God  made,  or  created  man.     And  now, 

II.  We  come  to  speak  of  the  7wrma  or  pattern  of  this 
work  of  his  ;  or  the  estate  wherein  man  was  created  ;  in 
his  own  image,  which  is  mentioned  with  a  reduplication  ; 
"in  the  image  of  God  created  he  him;"  and  this  we  shall 
speak  to  briefly,  by  way  of  explication  and  application. 

1.  In  the  explication,  our  great  business  must  be,  to  in- 
quire, and  show,  wherein  stood  this  image  of  God,  where- 
in man  was  created.  Theirs  was  a  strange  and  absurd 
dream,  (that  of  the  anthropomorphites,)  that  is,  they  who 
did  ascribe  to  God  a  corporeal  shape,  and  supposed  man 
to  be  made  like  to  God  in  that  respect.  We  know,  indeed, 
that  in  tract  of  time,  our  Lord  Jesus  Christ  did  assume  a 
human  body;  but  that  gives  no  pretence  at  all  to  this  im- 
agination ;  for  therein  he  was  made  like  unto  us,  man  being 
the  pre-existent  pattern,  and  not  we  like  to  him,  man  being 
made  long  before.  And  to  ascribe  to  Deity  itself  a  corpo- 
real shape,  must  needs  speak  very  mean  and  base  thoughts 
of  God,  founded  in  gross  ignorance,  and  rising  up  into  a 
mental  blasphemy  ;  and  indeed,  very  vile  thoughts  even 
of  ourselves,  as  if  we  were  but  to  imitate  God  in  some- 
what corporeal. 

Some  of  the  more  refined  pagans  have  disclaimed,  and 
declaimed  against  such  gross  thoughts  of  God,  warning  us 
to  take  heed  of  ascribing  any  thing  corporeal  to  him  ;  as 
one,  inquiring  how  we  are  to  conceive  of  God,  according 
to  the  doctrine  of  Plato,  (I  mean  Maximus  Tyrius,)  he  tells 
us,  "  we  must  be  very  shy,  and  it  ought  to  be  most  remote 
fromus,  to  ascribe  any  thing  at  all  corporeal  to  him,  neither 
shape,  nor  colour,  nor  magnitude,  nor  any  kind  of  figure 
whatsoever;  but  .somewhat  of  that  high  excellency  as 
neither  to  be  seen  with  eyes,  nor  felt  with  hands,  nor  ex- 
pressed by  any  words."  In  some  such  things  we  are  to 
understand  the  excellency  of  the  Divine  Nature  and  Being 
to  consist.  And  accordingly,  the  apostle,  discoursing  to 
those  Athenian  philosophers,  (Acts  xvii.)  suppo.seth  them 
very  capable  of  understanding  so  much  as  this  ;  he  quotes 
one  of  their  own  poets  for  it,  that  "  we  are  God's  off- 
spring." "  And  forasmuch,"  saith  he,  "  as  we  are  the  off- 
spring of  God,  we  cannot  conceive  the  Godhead  to  be  like 
any  corporeal  thing  of  never  so  great  excellency ;"  as 
silver  or  gold,  of  which  some  corporeal  shape  or  resem- 
blance may  be  made,  or  stands  never  so  curiously  graven 
by  the  art  or  device  of  man:  we  must  understand  our 
resemblance  to  him,  as  we  are  his  offspring,  to  lie  in 
some  higher,  more  noble,  and  more  excellent  thing,  of 
which  there  can  be  no  figure;  as,  who  can  tell  how  to  give 
the  figure  or  image  of  a  thought,  or  the  mind  or  thinking 
power  1  This  image,  therefore,  must  principally  lie  in 
some  mental  thing,  and  is  to  be  only  mentally  understood  : 
that  is,  it  must  have  its  seat  and  subject  in  the  soul  and 
spirit  of  man  itself:  and  so  we  must  know  this  image  of 
God  in  man,  wherein  he  was  made,  to  be  two-fold  ;  natu- 
ral and  moral. 

(1.)  Natural,  standing  in  such  things  as  wherein  the  very 
nature  and  essence  of  man's  soul  and  spirit  doth  consist 
and  lie.    As, 

[I.]  In  spirituality  :  the  soul  of  man  is  a  .spirit,  as  God 
himself  is  a  Spirit.  He,  the  paternal  Spirit,  (as  a  heathen 
very  aplly  speaks,)  the  falherly  Mind ;  and  agreeably  to 
that,  we  are  his  offspring,  he  being  ihe  Father  of  spirits. 

[2.]  And  in  life ;  essential  life.  We  have  bodies  that 
live  a  borrowed  life.  Our  spirits  are,  themselves,  living 
things  in  their  own  nature  and  essence;  so  that  life  is  in- 
separable from  them,  as  it  is  not  inseparable  from  our 
bodies;  for  our  bodies  can  die  ;  but  oursouls  cannot.  If  it 
be,  it  lives :  being  and  life  are  the  self-same  thing.  As  the 
blessed  God  is  so  frequently  .spoken  of  in  Scripture,  "  the 
living  God,"  the  original  well-spring  of  life  ;  so  making  a 
creature  like  himself,  and  in  his  own  image,  he  makes  him 


Lect.  XIX. 


GOD'S  CREATION  OP  MAN. 


1187 


to  be  such  as  to  whom  life  should  be  essential,  though  it 
be  dependent  upon  hira,  (as  all  being  must  be,)  yet  life 
being  made  so  much  of  the  essence  of  man's  soul  that  it 
can  never  be  severed  from  it,  therein  its  life  is  like  the  di- 
vine life  ;  that  is,  it  is  an  immortal  life.  It  is  true,  "  he 
only  hath  immortality;"  that  is,  he  only  hath  an  original, 
independent  immortality.  But  the  souls  of  men,  and  all 
created  spirits,  have  a  dependent  immortality,  together  with 
their  dependent  being,  and  not  separable  from  it.    And, 

[3.]  In  the  power  of  understanding;  therein  doth  the 
soul  of  man  beat  the  image  of  God  naturally,  as  it  is  an 
intelligent  thing,  a  thing  that  hath  a  power  to  understand 
and  know  the  impress  of  God  is  upon  the  spirit  of  man 
in  this.  "  He  that  teacheth  men  knowledge,  shall  not  he 
know  ■?"  Psalm  xciv.  10.  And  he  that  declareih  unto  man 
his  thoughts,  (as  having  given  him  the  thinking  and  the 
knowing  power,)  are  we  not  to  suppose,  he  should  know 
his  own  work  ^    And, 

[4.]  In  liberty,  or  the  power  of  willing  this  or  that;  of 
acting  or  suspending  its  own  acts,  and  of  acting  this  way 
or  that,  accordingly  as  it  shall  choose:  a  dominion  it  hath 
over  its  own  act,  a  self-determining  power,  or  self  do- 
minion ;  but  subordinate  to  the  divine  dominion ;  for  he 
never  made  a  creature  that  he  was  not  to  govern.  These 
are  things  that  I  now  mention,  but  which  being  included 
in  the  nature  and  essence  of  man,  when  I  gave  you  an 
account  of  this  creature  man,  which  God  is  said  to  have 
made. 

I  shall  only  add  two  things  more  generally  concerning 
this  natural  image  of  God  in  man. 

First,  That  it  is  permanent  and  lasts  always,  as  long  as 
man  lasts,  as  it  cannot  but  do,  it  being  essential  to  him,  or 
his  very  nature  ;  for  his  very  nature  did  resemble  the  di- 
vine, "  the  image  and  glory  of  God,"  as  he  is  called,  1 
Cor.  xi.  7.  It  must,  therefore,  be  permanent,  and  can  ne- 
ver be  severed  from  man ;  this  is  an  image  that  could  not 
be  lost.  Man  could  not  lose  this  image  ;  his  soul  must  be  a 
spirit  still ;  a  living  thing  still ;  and  an  understanding  thing 
still ;  a  spontaneous,  free  thing  still,  subject  only  to  the  di- 
vine government.  And  therefore,  considering  man,  even 
in  his  estate  of  apostacy,  we  find  this  image  of  God  still 
remaining,  as  the  perpetual  reasion  of  that  law  of  preserv- 
ing the  life  of  man  in  this  body,  as  in  the  9th  Gen.  6. 
"  Whosoever  sheddeth  man's  blood,  by  man  shall  his  blood 
be  shed  ;  for  in  the  image  of  God  made  he  man."  If  the 
reason  of  the  law  were  lost,  the  law  were  lost,  and  would 
cease;  but  plain  it  is,  the  law  was  made  with  reference  to 
man,  already  fallen  :  fallen  man,  apostate  man,  slill  bears, 
in  that  respect,  the  image  of  God ;  therefore,  he  will  not 
have  his  life  to  be  touched.  He  is  a  God-like  creature, 
and  he  that  strikes  at  the  life  of  man,  strikes  at  the  image 
of  Godl  A  very  awful  thought,  to  consider  that  man, 
even  as  he  is  man,  while  he  was  in  innocency,  or  in  apo.s- 
tacy,  is  still  the  image  of  Giod,  and  therefore  must  be  in- 
violable, not  to  be  touched  beyond  his  rules,  who  reserves 
to  himself  still  the  dominion  over  lives,  as  being  the  God 
of  our  lives,  so  as  to  kill  or  to  make  alive,  either  immedi- 
ately, or  mediately,  by  his  own  authority  in  men,  but 
not  otherwise.    And, 

Secondly,  There  is  this  to  be  said  in  general,  too,  con- 
cerning the  natural  image  of  God  in  man ;  as  it  is  perma- 
nent, so  it  is  fundamental  unto  the  other  image,  and  the 
contraries  thereunto  ;  that  is,  if  man-  had  not  the  natural 
image  of  Gud  upon  him,  he  were  never  capable  of  having 
a  moral  image,  could  never  be  a  holy  creature,  nor  unho- 
ly, if  he  were  not  naturally  such  a  creature.  And  he  could 
never  be  happy  or  miserable,  if  he  were  not  such  a  crea- 
ture: that  is,  if  he  had  not  a  soul  that  were  a  spirit,  and 
that  were  a  living  thing,  and  that  were  intelligent,  and 
that  were  capable  of  acting  voluntarily  and  by  choice. 
Ajid  therefore,  this  image  must  still  be  presupposed  unto 
the  other. 

(2.)  Which  other  we  now  goon  to  speak  of,  that  is,  the 
moral  image  of  God  in  man,  fotmded  on  the  former.  And 
so  man  doth  bear,  and  did  originally  bear,  the  image  of 
God,  in  the  moral  sense,  in  these  two  respects — first,  in 
purity — secondly,  in  felicity.  He  did  at  first  resemble  God 
as  a  holy  and  as  a  happy  being.  In  reference  to  both  these, 
the  natural  image  of  God  was  fundamental  to  the  moral ; 
this  was  the  very  foundation  in  him  of  all  duty  and  of  all 


felicity  ;  and  of  the  contraries  thereunto,  that  is,  of  sins 
and  of  misery  ;  as  contraries  must  always  have  the  same 
subject  in  which  they  take  place,  successively,  or  in  a  re- 
miss degree. 

[1.]  This  image  of  God  in  man,  which  we  call  moral, 
superadded  to  his  natural  image,  stood  in  this,  to  wit,  in 
the  sanctity  and  holiness  of  this  creature  in  his  original 
stale;  the  rectitude  of  his  natural  powers  and  faculties 
with  reference  to  his  rule  and  end.  But  this  is  to  be  un- 
derstood with  caidion.  We  are  to  take  heed  of  asserting 
either  too  much,  or  too  little,  concerning  the  holiness  of 
man's  original  state.  We  mu.st  take  heed  of  a,sserting  too 
much  concerning  it,  to  wit,  so  much  as  would  not  consist 
with  the  possibility  of  his  falling  ;  or  too  little,  to  wit,  what 
would  not  consist  with  the  possibility  of  his  standing.  But, 
in  general,  this  sanctity  or  holiness  wherewith  man  was 
made,  and  wherein  he  did  originally  resemble  God,  it 
stood  in  these  two  things : 

First,  In  innocency;  that  is,  that  he  was  made  perfectly 
innocent,  and  it  was  impossible  that  it  should  not  be  so; 
for  it  could  not  consist  with  the  holiness,  and  the  other 
perfections  of  the  Divine  Being,  to  make  him  a  sinner. 
He  could  not  come  out  of  the  hand  of  God  at  firs:,  an  im- 
pure and  unholy  thing.  Wherein  stood  the  image  of 
God,  but  in  that  lie  wasoriginally  holy,  as  God  is  holy'? 
to  wit,  in  some  similitude  to  the  holiness  of  God :  he  was 
created  in  this,  as  part  of  the  image  of  him  that  created 
him,  as  that  Col.  iii.  10.  and  Ephes".  iv.  24.  do  plainly  im- 
ply: for  the  image  of  God  restored  and  renewed  must  be 
the  image  that  was  lost.  It  could  not  be  a  specifically  dif- 
ferent thing :  therefore,  when  the  soul  is  renewed  after  this 
image,  it  is  plain,  that  he  was  created  in  it;  that  is,  was 
created  an  innocent  and  sinless  creature :  not  barely  in 
the  negative  sense  ;  for  so  is  a  stone  or  a  brute  innocent. 
I  say,  not  in  that  sense  only ;  but  as  being  free  from  all 
taint  and  impurity,  when  he  was  a  capable  subject  of  be- 
ing both  pure  and  impure;  which  a  stone  or  other  unintel- 
ligent creature  was  not.     And  then, 

Secondly,  This  holiness,  wherein  man  was  created,  as  it 
did  include  innocency,  freedom  from  any  taint  of  sin  ;  so  it 
did  include  a  possibility  of  continuing  so ;  that  is,  that  there 
was  no  depraved  inclination  in  his  nature,  as  it  was  made 
or  created  by  God,  to  determine  him  unto  sin  ;  unto  any 
sinful  thought,  or  to  any  sinful  act.  It  is  true,  he  was  not 
made  impeccable,  or  with  an  impossibility  of  sinning,  yet 
he  was  made  with  a  possibility  of  not  sinning;  :hat  is, 
with  an  intrinsical  possibility  thereof;  for  we  must  distin- 
guish here,  between  possibility  and  futurity.  It  is  true, 
that  his  fall  was  future;  but  his  standing,  for  all  that,  was 
possible:  we  mean  only  by  it,  a  simple  possibiUty,  not 
compounded  with  any  consideration  of  God's  foreknow- 
ledge. It  is  true,  God  (lid  foreknow  what  would  become  of 
man;  but  that  did  not  infer  a  necessity  upon  his  nature; 
that  could  have  no  influence  to  make  him  fall ;  tha:  is,  that 
God  foresaw,  that  being  left  to  himself  he  would  fall ;  but 
he  saw  at  the  same  time,  that  though  he  would  fall,  yet 
that  he  had  done  that  for  him  by  which  it  was  possible  for 
him  to  have  stood,  if  he  had  followed  the  law  of  his  own 
nature.  And  therefore,  though  we  call  this  image  moral, 
in  contradistinction  to  natural,  yet  we  are  not  to  think  that 
it  was  in  no  sense  natural:  for  it  was  con-natural.  It  was 
not  natural,  as  that  signifies  essential ;  for  then  it  C5uld  not 
have  been  lost;  but  as  it  signifies  somewhat  agreeable  to 
the  nature  of  man  :  and  nothing  could  be  more  agreeable 
to  his  nature,  than  to  have  continued  still  an  obedient  crea- 
ture to  God,  and  consequently  happy  in  him ;  so  that  it 
was  not  at  all  to  be  ascribed  to  man's  nature  that  he  fell ; 
for  that  were  to  resolve  the  cause  of  his  fall  into  the  Au- 
thor of  his  nature  ;  and  .so,  to  cast  all  upon  God  at  length  ; 
whereas,  man's  destruction  is  only  of  himself,  he  is  the 
fountain  of  whatsoever  is  evil,  and  God  the  only  fountain 
of  all  good. 

But  then,  we  are  to  consider  the  holiness  wherewith 
man  was  created,  more  particularly.  And  so,  it  stood  in 
the  confirmation,  or  the  conforming  of  the  faculties  of  his 
soul  unto  the  rule  and  order  wherein  God  did  at  first  set 
them;  that  is,  as  for  the  mind  and  understanding,  it  did 
agree  with  the  divine  mind  ;  and  for  his  will,  it  d  id  agree 
with  the  divine  will ;  and  so,  the  faculties  of  the  human 
soul,  those  two  great  leading  faculties,  the  mind   and  the 


1188 


wiJl,  did  each  of  them  bear  the  stamp  and  impress  of  God 
upon  them.  And  therefore,  whereas  we  find  God  spoken 
of  under  that  two-fold  notion  in  Scripture,  and  by  one  and 
the  same  penman  of  the  Holy  Scripture,  the  evangelist 
John,  in  his  1st  epistle,  that  "  God  is  light,"  and  that 
''God  is  love;"  the  one  in  the  1st  chap,  verse  5,  and  the 
other  in  the  4th  chap,  the  8th  and  16th  verses.  Such  a 
creature  was  man  in  his  mind,  and  in  his  will,  conformed 
to  the  Divine  mind  and  will. 

i.  "  God  is  light,"  saith  the  apostle,  "  and  with  him  is 
no  darkness  at  all ;  and  he  that  walks  in  darkness,  and 
saith,  he  hath  fellowship  with  God,  lies;"  there  can  be  no 
fellowship  between  light  and  darkness.  We  are  not  to  un- 
derstand light  there  to  mean  merely  speculative  know- 
ledge ;  but  we  are  to  understand  it  as  signifying  practical 
principles,  lodged  in  the  mind,  and  which  are  most  con- 
natural to  holiness  in  the  will  and  heart.  They  are  the 
ideas  contained  in  the  one,  which  are  exemplified  in  the 
other.  So,  "God  is  light,"  essential  light  itself;  and  so 
was  the  spirit  of  man,  "  the  inspiration  of  the  Almighty 
having  given  it  understanding:"  that  is,  that  it  was, 

(i.)  A  knowing  thing;  not  only  had  a  power  to  know, 
but  did  actually  know  all  that  concerned  him  to  know,  or 
that  it  was  his  duty  to  know.  And  as  such,  this  part  of 
the  divine  image  is  referred  to  morality;  for  there  are 
some  things  which  it  is  our  duty  to  know,  and  to  be  igno- 
rant of  ihem  is  a  sin.  But  we  are  not  to  suppose  man  to 
be  destitute  of  any  knowledge,  that  he  ought  to  have  had, 
in  the  slate  of  his  primitive  innocency;  though  it  must  be 
far  from  us  to  think  that  he  had  universal  knowledge,  that 
he  knew  all  things;  for  that  would  still  be  proper  to  God 
as  an  mcommunicable  attribute  of  the  Divine  nature.  And 
therefore,  his  knowledge  must  have  been  a  growing  thing 
in  that  state  wherein  he  was  made.  But  he  did  know  all 
that  did  belong  to  him  to  know,  for  the  state  wherein  he 
was.  And  so  are  we  to  conceive  of  that  knowledge,  as 
the  moral  additament  to  the  faculty  or  power  of  knowing, 
which  is  natural.     And  then, 

(ii.)  Besides  his  actual  knowledge  we  must  understand, 
in  his  mind,  a  docility,  or  an  aptitude  to  learn,  or  know 
more  ;  and  still  more,  according  as  the  Creator  should 
vouchsafe  to  reveal  more  to  him,  or  as  he  should  give  him 
opportunity  (as  he  had  given  him  a  natural  ability)  to  rea- 
son him.^eif  from  the  knowledge  of  some  things  into  the 
knowledge  of  more. 

ii.  For  his  will,  that  must  have  been  the  seat,  too,  of  the 
holiness  wherein  the  image  of  God  stood,  and  wherein  he 
did  resemble  God  ;  and  there  is  the  seat  of  God's  law  im- 
pressed ;  for  we  must  know,  that  man  was  made  at  first 
with  the  law  of  God  written  in  his  heart.  Besides  the  po- 
sitive precept  which  he  transgressed,  there  was  the  whole 
frame  of  that  whole  law  in  him,  which  was  to  be  the  per- 
manent rule  of  his  practice  and  obedience ;  for  the  apostle 
speaking  of  man  in  his  fallen  state,  (Rom,  ii.  15.)  tells  us, 
"that  even  pagans  themselves,"  (where  there  are  the  great- 
est ruins  of  the  human  nature  to  be  seen,)  "  even  they 
have  the  law  written  on  their  hearts."  And  if  it  be  so  with 
fallen  man,  what  an  entire  impression  must  there  have 
been  of  the  divine  law  upon  the  mind  of  man  yet  in  his 
integrity.  A  law  written  in  his  heart,  of  which  some  pa- 
gans speak,  calling  it  the  non  scripta,  sed  iMta  lex,  not  a 
law  written,  (that  is,  in  any  external  scripture,)  but  an  en- 
graven law,  an  innate  law,  that  was  impressed  on  man  on 
his  creation,  or  that  he  was  made  with. 

And  iio,  as  this  law  which  is,  in  itself,  of  universal  and 
everlasting obli-.,'ation,  is  all  summed  up  in  ?ore,  which  is 
the  fulfilling  of  the  law;  why,  therein  we  must  understand 
this  creEiture  to  have  at  first  resembled  God;  that  is,  as  God 
is  said  to  be  "light,"  so  he  was  in  respect  of  his  mind;  and 
as  God  i  s  said  to  be  "  love,"  so  he  was  in  respect  of  his  will 
or  heart :  a  creature  made  up  of  love,  which  sums  up  all 
duty;  fcir  "love  is  the  fulfilling  of  the  law."  And  there- 
fore, wh  en  men  are  renewed  and  brought  back  to  God, 
and  his  i  mage  restored  in  them,  they  are  created  after  God 
in  this  respect,  .so  as  to  be  capable  of  dwelling  in  lore,  as 
in  a  proj  ler  element  and  region  con-naiural  to  them.  This 
was  the  great  principle  that  did  conform  men  lo  both  parts 
of  the  Ii  iw ;  that  part  which  was  to  respect  God  himself, 
and  that  part  which  was  to  respect  men  towards  one  ano- 
ther ;  foj  ■  these  were  the  two  great  natural  and  moral  pre- 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


PiRT  II, 

cepts ;  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  might;  and 
thou  shalt  love  thy  neighbour  as  thyself"  O  !  w^hat  an  ex- 
cellent state  was  this!  when  the  impression  of  this  law, 
whereof  this  was  the  summary,  was  entire  and  perfect; 
not  the  least  inclination  to  violate  it  in  any  part,  or  in  any 
point,  either  towards  God,  or  towards  a  fellow  creature. 

And  we  may  yet  further,  and  more  distinctly,  consider 
this  rectitude  of  the  faculties  of  man's  soul  to  stand  in  this 
— first,  that  the  superior  faculties  of  his  mind  and  will, 
were  more  directly  and  exactly  conformed  to  the  divine 
mind  and  will — and  secondly,  that  the  inferior  faculfes 
were  subject  to  the  superior  ;  this  being  the  law  of  man  3 
nature  at  first ;  that  is,  that  though  he  had  inferior  facul- 
ties, as  well  as  superior,  suitable  to  his  compounded  na- 
ture, (being  made  up  of  an  inward  man  and  of  an  outward 
man,  or  of  an  intellectual  and  of  a  sensitive  nature,)  yet, 
these  inferior  faculties  belonging  lo  the  sensitive  nature, 
they  were  made  so  as  to  be  obedient  and  subject  to  the 
superior;  that  is,  to  an  enlightened  mind,  and  to  a  holy 
will ;  so  as  to  have  no  appetitions  that  were  irregular  or 
disorderly,  of  an  inferior  kind,  or  belonging  lo  the  sphere 
of  sense,  but  what  reason,  governing  the  will,  could  pre- 
scribe to:  no  violent  passions  or  appetitions  in  one  kind 
or  other,  so  as  lo  love,  or  desire,  or  fear,  or  hope,  or  joy, 
or  sorrow,  or  be  angry  inordinately,  but  according  as  a 
right  mind  should  dictate,  and  as  a  right  mind  should 
command.    And  then, 

[2,]  As  this  moral  image,  superadded  to  the  natural, 
and  founded  thereon,  stood  in  holiness,  (which  we  have 
thus  far  explained,)  so  it  stood  in  happiness  too,  in  sancti- 
ty and  feliciiy  ;  that  is,  as  God  is  the  blessed  God  forever, 
so  did  this  creature  imitate  him  in  his  blessedness;  bear 
the  image  of  that  upon  him  loo.  We  must  understand 
that  he  had  a  present  inchoate  blessedness ;  a  present 
blessedness  begun  in  a  .satisfaction  to  all  his  faculties,  in 
having  what  was  proportionable  and  accommodate  to  all 
the  powers  of  his  nature. 

First,  As  to  his  superior  faculties:  herein  stood  the  bles- 
sedness of  this  crealure,  that  he  had  a  mind  capable  of 
knowing  God,  and  a  will  capable  of  enjoying  him  ;  and 
which  did  know  God,  and  which  did  actually  enjoy  him: 
and  it  could  not  but  be  so  ;  for  here  was  no  culpable  dark- 
ness or  cloud  upon  this  mind  ;  there  was  no  corrupt  or 
depraved  inclination  in  this  will :  and  God  was  pleased  to 
exhibit  himself,  and  manifest  himself  to  make  himself 
Iniown,  and  to  offer  himself  to  be  his  portion  and  God, 
according  to  the  tenor  of  that  covenant,  that  law  of  works, 
and  that  law  of  his  creation,  under  which  he  was  made. 
Therefore,  there  was  nothing  to  hinder  his  present  happi- 
ness :  there  was  no  aversion  from  God,  no  disinclination 
to  him;  but,  a  steady  propension  towards  him.  There 
was  no  guilt  upon  him,  to  make  him  afraid  of  approach- 
ing God ;  as  it  was  with  him  soon  after  he  fell,  when  he 
ran  and  hid  himself  Vain  creature  !  thinking  there  would 
be  some  darkness  wherein  he  could  hide  himself  from  the 
Divine  Majesty.  Bat  while  he  remained  yet  in  his  integ- 
rity, as  there  was  no  faulty  darkness  in  his  mind,  so  there 
was  no  depraved  inclination  in  his  will :  but  knowing  God 
to  be  the  best  and  highest  good,  most  absolutely  perfect, 
all-comprehending  and  every  way  suitable  to  him,  his  will 
could  not  but  be  propense  towards  him  accordingly,  so 
as  then  it  must  have  been  his  sense  in  perfection,  (though 
not  unalterably,)  which  comes  lo  be  the  sen.sc  again  of  the 
renewed  soul:  "Whom  have  I  in  heaven  but  thee,  and 
whom  can  I  desire  on  earth  besides  thee'?"  When  he  had 
the  beauties  of  a  new-made  creation  all  in  view,  aheaveji 
that  was  then  new,  and  an  earth  that  was  then  new;  yet 
"  Whom  have  I  in  heaven  but  thee,  and  what  is  there 
upon  earth  that  1  desire  besides  thee  ■?" 

As  to  his  inferior  faculties,  there  was  what  was  most 
grateful  to  them  loo.  Man  was  created  in  a  paradise,  full  , 
of  pleasantness,  and  of  pleasant  good  things,  which  it  was 
then  lawful  for  him  to  enjoy  without  restraint,  except  that 
one  forbidden  tree.  And  he  not  only  had  the  perception 
of  all,  all  grateful,  sensible  good,  but  an  interest  in,  and  a 
power  over,  all.  And  you  see,  that  God  estates  hint  in  a 
dominion,  sets  him  over  all  the  works  of  his  hands,  in  this 
inferior,  lower  world,  and  doth  so  immediately  upon  his 
having  created  him.    "  God  blessed  them,  and  said  unto 


Lect.  XX. 


GOD'S  CREATION  OF  MAN. 


1189 


them,  Be  fruitful  and  multiply,  and  replenish  the  earth, 
and  subdue  it,  and  have  dominion  over  the  fish  of  the  sea, 
and  over  the  fowl  of  the  air,  and  over  every  thing  that 
moveth  upon  the  earth." 

What  a  glorious  prince  was  man  then!  and  into  how 
great  a  principality  did  God  put  him  as  soon  as  he  made 
him !  Whatsoever  was  most  suitable,  and  most  delectable, 
for  his  enjoyment,  in  that  kind  of  inferior  and  sensible 
good,  was  all  put  into  his  power;  so  as  what  innocent, 
well-tempered  nature  would  choose,  as  most  grateful  to  it, 
that  he  might  choose,  one  thing  excepted ;  which  very  ex- 
ception, (as  all  exceptions  do  Jirmare  regulas)  was  but  a 
confirmation  of  his  dominion  over  all  the  rest;  and  did 
but  more  fully  speak  his  right  and  title  to  enjoy  what  he 
would  beside.     All  this  as  to  his  inchoate  happiness.     But, 

Secondly,  Besides  this,  we  must  understand  him  to  have 
had  a  title  to  continuing,  and  increasing,  and,  at  length, 
perfect  felicity.  We  are  not  to  suppose  him  made  in  that 
state,  which,  if  it  had  stood,  should  have  been  eternal, 
without  change  or  alteration.  But  most  rational  it  was, 
that  God  having  newly  created  an  intelligent  creature, 
should  create  him  in  a  stale  of  probation,  upon  which  was 
to  follow  a  state  of  retribution  ;  as  it  is  most  natural,  that 
duty  go  before  felicity;  that  there  must  be  obedience  be- 
fore recompense.  His  full  and  final  recompense  was  yet 
to  come. 

And  the  reason  of  the  thing  plainly  speaks  it.  We  can- 
not suppose,  that  God  made  man  in  a  better  condition 
than  he  made  the  angels;  (a  superior  sort  of  creatures;) 
but  it  is  plain,  that  he  created  them  in  a  state  of  probation  ; 
otherwise  it  had  been  impossible  that  some  of  them  should 
have  fallen,  and  left  their  first  station,  forsaken  it,  and 
thereupon,  to  be  "bound  in  chains  of  darkness,  and  re- 
served for  the  judgment  of  the  great  day."  And  it  is 
plain,  further,  upon  this  account  too ;  as  to  this  earth,  sup- 
posing man  to  have  stood,  (though  God  foresaw  that  he 
■would  not,  that  he  would  fall,)  yet  we  must  suppose  his 
constitution  to  be  such,  as  agree  with  the  supposition  of 
his  standing  too.  It  had  been  altogether  impossible  that, 
in  the  succession  of  many  ages,  this  world  would  have 
contained  all  the  men,  if  they  had  been  innocent ;  and  so, 
consequently,  all  immortal.  But  we  must  necessarily  sup- 
pose, though  not  death,  (for  that  was  only  introduced  by 
sin,)  yet  some  such  kind  of  translation  unto  higher  and 
more  glorious  regions;  as  from  perfect,  arbitrary  good 
pleasure,  Enoch  and  Elijah  found  at  the  hand  of  God. 

And  so,  besides  the  actual  felicity  he  had,  there  was  a 
title  to  future  felicity,  supposing  he  had  stood.  For  when 
the  divine  constitution  runs  in  this  tenor,  "Cursed  is  he 
that  continueth  not  in  all  things  that  are  written  in  the  book 
of  the  law  to  do  them,"  do  but  consider  what  the  reverse 
of  that  must  be:  "Blessed  is  he  that  continueth  in  all 
things  written  in  the  book  of  the  law  to  do  them."  If  not 
continuing  in  all  things  written  in  God's  law,  to  do  them, 
must  infer  a  curse,  then  to  have  continued  must  infer  a 
blessing;  and  as  that  curse  did  put  him  into  a  worse 
estate,  that  blessing  must  have  put  him  into  a  belter  estate ; 
otherwi.se,  it  had  not  been  a  state  of  retribution  suitable  to 
a  foregoing  state  of  probation. 

Thus  far,  you  have  now  the  explication  of  this  sbate, 
wherein  God  is  said  at  first  to  have  made  man ;  that  is, 
made  him  in  his  own  image,  the  image  that  was  natural 
and  essential  to  man ;  and  that  image  that  was  mortal  and 
superadded.  And  can  we  look  upon  this  as  a  useless  doc- 
trinf^l  Of  what  importance  is  it  to  us  to  look  back,  and 
consider  the  original  of  this  creature!  what  it  was;  and 
what  it  is!  What  man  was  in  that  perfect  rccliiude,  of 
■which  we  have  had  some  account;  and  what  he  is  in  that 
forlorn  and  abject  state  into  which  he  is  now  sunk  and 
fallen.  It  is  this  that  must  make  redeeming  mercy,  and  our 
recovery  by  a  Mediator,  grateful.  It  was  a  noble  expression 
of  a  heathen ;  Nemo  iviprohf^  con-atur  undc  desccndcrat  as- 
ceniere;  (speaking  to  this  very  case,  the  depraved  con- 
dition of  man  as  he  now  generally  is,  and  what  his  stale 
before  was,  of  which  they  had  hallucinations,  though  not 
distinct  conceptions;)  no  man  blamnbhj  endeavours  to  as- 
cend from  whence  he  did  descend.  Capax  est  nosier  animvs 
dei,  atque  eo  fertvr,  nisi  vitia  deprimant :  we  have  minds 
capable  of  God ;  and  tov-ards  him  they  tcovld  be  carried  if 
_      *  Preached  February  10th,  1694. 

79 


vice  did  not  depress  and  sink  them.  But  nobody  doth  un- 
■H'arrantably  aim  to  ascend  thither,  whence  he  did  descend; 
if  he  did  descend,  sink  from  so  excellent  a  stale,  there 
must  be  some  aim  upwards,  some  aspiring  to  get  up  to 
that  stale  again,  or  to  somewhat  agreeable  thereto,  by  which 
the  natural  appetite  in  man  to  blessedness  and' felicity 
should  be  excited  and  siirred  and  put  into  action,  and  kept 
in  action,  even  by  the  very  law  of  his  own  nature. 


LECTURE  XX.' 


The  more  distinct  Use  and  application  of  this  subject, 
and  such  as  may  most  aptly  and  properly  be  made,  we 
shall  now  proceed  to.  And  it  will  afibrd  us  a  very  various 
and  a  very  copious  use,  if  we  seriously  apply  our  minds 
to  consider  it.  God  created  man  in  his  own  image.  Why 
there  are, 

1.  Sundry  inferences  of  truth  that  we  may  collect  and 
deduce.  As,  that  man  was,  at  first,  a  creature  of  great  ex- 
cellency, (whatsoever  he  is  now  become.)  a  noble  and  a 
glorious  creature ;  the  image  of  God  beingentire  could  not, 
sure,  but  be  a  very  glorious  thing.  As  it  is  blurred  and 
defaced  in  a  great  measure,  yet  in  respect  of  that  remain- 
der, or  that  mere  ground  of  it,  man  is  now  said  to  be  "  the 
image  and  glory  of  God,"  1  Cor.  xi.  7.  The  image  and 
glory  of  God,  he  is  still,  nolwilhsianding  he  hath  diminish- 
ed and  disguised  himself,  as  an  intelligent  being,  a  living 
thing;  he  hath  a  soul  that  is  essentially  life,  or  to  which 
life  is  essential;  that  cannot  cease  to  live;  that  hath  a 
self-determining  power  belonging  to  its  nature  ;  that  acts 
not  under  the  laws  of  a  fatal  necessity,  but  according  to 
reason  and  liberty,  in  the  common  affairs  and  actions  of  life. 

Take  man  as  he  was  at  first,  when  those  powers  that 
belonged  to  his  nature  ■were  unvitialed  and  pure,  what  a 
glorious  creature  was  this  creature  !  Dei-formed,  made 
after  the  likeness  of  God.  The  world  replenished  with 
such  creatures,  what  a  delectable  habitation  had  it  been  ! 
to  have  so  many  God-like  creatures  inhabiting  this  ■n'orld 
of  ours,  all  representing  God  to  one  another,  so  many  vi- 
sible representations  of  divine  knowledge,  and  divine  light, 
and  divine  love,  and  divine  purity  !  O !  what  an  excellent 
creature  was  man  in  his  original  state! 

("2.)  We  may  further  be  informed,  hence,  of  the  more 
peculiar  excellency  of  our  souls;  for  we  must  consider 
them  as  the  primary  seat  of  the  Divine  image;  "  So  God 
made  man  after  his  own  image."  Wheiein  stood  thaf! 
Where  lay  this  image,  or  where  was  it  seated  1  What!  in 
ourbodily  frame  and  structure  1  (as  theanthropomorphiies 
did  formerly  dream.)  Was  it  a  piece  of  clay  that  was 
made  so  like  God  in  US'?  And  therefore,  if  man  be  to  be 
looked  upon  as  an  excellent  sort  of  creature,  we  must  un- 
derstand wherein  his  true  value  lies,  and  whereupon  men 
are  to  value  themselves. 

A  great  many  are  apt  to  value  themselves  because  they 
have  laden  themselves  with  a  great  deal  of  thick  clay; 
because  thev  have  a  sort  of  propriety  in  much  of  this  earth. 
Some  highly  v.alue  themselves  upon  an  airy  title;  "  J  am 
su.'h  and  snch  a  dignified  thing,  among  those  with  whom 
I  dwell."  Some  are  more  vain  to  value  themselves  upon 
gay  apparel,  or  because  Ihey  have  so  and  so  trimmed  and 
adorned  those  carca.s.ses;  but  it  is  in  respect  of  our  mind 
and  spirit,  that  we  are  the  offspring  of  God,  and  bear  the 
image  of  God  ;  and  if  ever  «e  have  any  thing  truly  valu- 
able or  excellent  about  us,  there  it  must  lie;  a  mind  and 
.spirit  must  be  the  seat  and  subject  of  it.     Again, 

(3.)  We  may  learn,  hence,  that  there  is  much  of  God  to 
be  understood  by  our.selves ;  for  we  were  made  after  God's 
own  image;  and  we  may  discern  much  of  another  thing 
by  that  which  is  really  like  it.  Indeed,  to  direct  the  in- 
teniion  of  our  minds  immediately  towards  God,  is  that 
■n-hich  ■we  are  not  so  well  capable  of  in  this  present  stale. 
The  intuition  of  his  glory  our  weak  minds  cannot  admit 
of;  "No  man  can  see  my  face  and  live,"  saith  God  to 
Moses.  But  we  can  see  our  own  faces;  that  is,  the  face 
of  our  own  souls;  we  can  take  a  view  of  them,  and  consi- 


1190 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


der  what  naturally,  and  in  themselves,  they  are;  that  is, 
accorcling-  to  what  there  remains  of  true  primitive  nature 
in  us ;  and  so  may  discern  and  'jnderstand  much  of  God, 
as  his  glory  is  reflecied  on  ourselves. 

Though  we  know  not  how  to  face  the  sun  when  it  shines 
in  its  strength  and  glory,  yet  we  can  sustain  it  to  behold 
•ts  image  in  the  water,  and  look  upon  it  there.  So  we 
cannot  bear  it,  to  behold  the  immediate  radiations  of  di- 
vine glory  directly  shining  forth,  but  reflected  ;  and  as  it 
hath  produced  its  image  in  ourselves,  so  we  may  be  capa- 
ble of  beholding  it.  And  by  what  we  see  in  ourselves, 
when  we  understand  that  we  are  made  after  God's  image, 
that  there  is  a  thing  called  mind  in  ourselves,  then  God 
must  be  a  mind  ;  there  is  a  spirit  in  man,  and  we  are  his 
offspring;  then  he,  sure,  must  be  a  Spirit  loo;  but  an  in- 
finite, purer,  and  more  perfect  Spirit.  If  we  find  such  a 
thing  as  love  in  our  own  natures,  we  may  be  sure  that  it  is 
infinitely  higher,  and  greater,  and  larger,  and  more  perfect, 
every  way,  in  God.     But  again, 

(4.)  We  may  further  learn,  hence,  that  upon  the  account 
of  our  being  made  after  God's  image,  we  have  much  the 
less  reason  to  hesitate  at  the  receiving  of  that  most  mys- 
terious doctrine  of  the  trinity  in  the  Godhead;  for  if  we 
seriously  consider,  we  may  discern  the  image  and  impress 
thereof  in  ourselves;  and  we  find  that  we  are  made  after 
God's  image.  There  is  none  that  doth  so  seriously  con- 
template himself,  his  own  soul,  but  he  may  and  must  dis- 
cern and  acknowledge  a  trinity  there ;  those  primary  prin- 
ciples which,  considered  in  their  conjunction,  do  carry  a 
most  manifest  and  express  representation  of  God  in  this 
respect;  to  wit,  active  power,  intellect,  and  love,  those 
three  great  primalities  in  God,  his  word  (who  best  knows 
his  own  nature)  doth,  upon  all  occa.sions,  repeatedly  ex- 
press and  inculcate  to  us.  And  the  very  like  hereof  we 
find  in  ourselves,  considering  these  things  in  ourselves; 
not  severed,  but  conjunct;  that  is,  a  power  to  act,  and  to 
act  according  to  understanding;  and  so  act  towards  things 
that  we  love,  and  towards  which  there  is  a  propension 
from  a  suitableness  in  ourselves  to  the  things  that  we  act 
towards. 

Any  one  that  will  make  himself  his  own  study,  must  dis- 
cern and  acknowledge  such  things  in  himself  as  do  mate  a 
real  trinity;  one  and  the  .same  soul  having  active  power  be- 
longing to  it,  understanding  belonging  lo  ii,  and  love  belong- 
ing to  it,  which,  though  all  meet  and  unite  in  one  and  the 
same  soul,  are  yet  diverse  and  distinct  from  one  another:  for 
my  power  is  not  my  understanding,  and  my  understanding 
is  not  love  ;  but  all  these  do  meet  toeeiher  in  one  and  the 
same  soul.  So  that  considering  man  made  afler  the  image  of 
God,  the  doctrine  of  the  Trinity  claims  to  be  received  with 
so  much  the  more  facility  and  agreeableness;  we  finding, 
so  manifestly,  the  impress  thereof  upon  our  own  souls. 
And  so  we  may  upon  inanv  things  in  the  created  universe 
besides ;  yea,  and  we  luay  find  running  throush  all  things, 
but  most  manifestly  and  discernibly  in  ourselves,  concern- 
ing whom  it  is  most  eminently  said,  that  "  we  were  made 
after  God's  image."    Again, 

(5.)  We  may  further  learn  hence,  that  since  man  was 
made  after  the  image  of  God,  (so  excellent  and  noble  a 
creature  as  this  image  impressed  upon  him  must  speak 
him  and  make  him,)  then  sure,  God  did,  in  making  this 
creature,  design  him  for  higher  and  greater  things  than 
can  be  compassed  w'ithiu  this  temporary  state.  He  never 
did  design,  in  making  such  a  creature  as  man,  to  confine 
liim  lo  time  and  to  this  lower  world.  For  eis  he  is  a  crea- 
ture made  after  the  image  of  God,  he  is  made  with  capaci- 
ties of  far  higher  and  greater  things  than  this  world  can 
contain,  or  than  time  can  measure. 

If  we  look  upon  the  present  inhabitants  of  this  world,  so 
many  minds  and  spirits  inhabiting  flesh,  and  cast  about 
our  eyes  this  way  and  that  way,  how  thick  is  this  same 
material  world  !  how  thick  is  it  set  with  minds,  with  spi- 
rits, as  .so  many  diamonds  sparkling  in  mud!  Any  one 
would  say,  "This  is  not  their  proper  place;  here  are  so 
many  diamonds  scattered  here  and  there  in  dirt;  surely 
they  are  not  always  to  be  there  !  Spiritual  and  immortal 
minds  inhabiting  flesh,  and  only  casting  their  present  rays 
upon  low  and  sensible  things;  surely  it  will  not  always 
be  thus."  Did  God  make  such  creatures,  did  he  make 
man,  after  his  own  likeness,  for  so  mean  and  so  low  ends 


and  purposes,  as  they  are  every  where  intent  upon  in  this 
their  present  state  1  Did  he  make  man  after  his  own 
image,  only  to  support  and  animate  a  little  portion  of 
breathing  clay  1  Did  he  make  him  only  to  take  this  flesh 
to  keep  it  awhile  from  turning  into  a  putrid,  stinking  car- 
cass. Was  this  all  that  a  spiritual,  immortal  mind  was 
made  for  ? 

Men  should  understand,  by  reflecting  upon  their  original 
state,  what  the  capacity  of  their  nature  was;  and  that  they 
must  be  made  for  some  other  state,  and  for  higher  and 
greater  things,  than  they  commonly  apply  themselves  to 
mind  while  they  are  here.  You  have  so  many  minds 
dwelling  in  flesh  ;  and  many,  but  for  a  very  little  while. 
But  suppose  it,  as  long  as  men  do  more  ordinarily  live 
upon  earth,  why  to  have  a  mind,  a  spirit,  created  and  put 
into  flesh  to  inhabit  that,  suppose  twenty,  or  thirty,  or 
forty,  or  fifty,  or  sixty  years,  or  to  the  utmost  pitch  that 
the  lives  of  men  do  commonly  reach  to;  and  then  that 
creature  disappears  and  is  gone.  That  flesh  which  that 
mind  inhabiteth,  turns  to  dust;  the  soul  is  fled  and  gone; 
here  is  no  more  appearance  of  this  creature,  this  particular 
creature,  upon  this  particular  stage :  what  are  we  to  con- 
clude upon  this,  theni  but  that  sure  these  have  their 
parts  to  act  in  another  state,  upon  an  eternal  stage,  that 
shall  never  be  taken  down.  Here  are  so  many  God-like 
creatures  brought  into  this  world,  and  put  in  flesh,  only  to 
abide  here  such  a  certain  number  of  years,  and  there  is  an 
end  of  them.  This  can  never  be  thought,  that  God  did 
make  so  many  creatures  after  his  own  image,  for  so  mean 
and  ungodlike  ends  and  purposes.     And  again, 

(6.)  We  many  further  learn,  hence,  that  an  abode  in  the 
flesh,  is  not  inconsistent  with  a  very  excellent  state  of  life; 
for  God  did  at  first  make  man  after  his  own  image,  of 
whose  creation,  as  to  the  outward  man,  (of  which  I  spake 
to  you  distinctly,)  we  are  told,  he  was  only  made  (as  his 
name  Adam  doth  import)  out  of  the  earth;  but  God 
breathed  into  him  the  breath  of  life,  that  intellectual  vital 
life :  he  placed  that  spirit  in  him,  by  the  inspiration  whereof 
he  came  to  be  an  understanding  creature;  and  therein  to 
resemble  him  that  made  him.  Though  this  mind  and  spi- 
rit was  to  dwell  in  flesh,  yet  a  very  excellent  stale  of  life 
might  be  transacted  here  in  this  stale:  for  admit  that  a 
mind  and  spirit  be  united  with  such  flesh  as  we  now  in- 
habit and  dwell  in,  yet  here  it  hath  the  image  of  God  en- 
tire and  undepraved  in  it:  not  only  a  capacity  of  under- 
standing, and  of  willing,  and  of  acting,  this  way  and  that, 
but  of  doing  all  these  aright,  with  a  due  rectitude  adhering 
to  each  faculty;  not  remotely,  not  inseparably,  as  the  sad 
events  have  shown  ;  but  really  and  truly,  so  as  that  they 
might  have  remained  in  the  state  wherein  they  were  made. 
O I  then,  how  excellent  a  life  might  have  been  lived  here, 
on  these  terms,  in  this  world ! 

Though  our  likeness  to  God  did  not  consist  in  this 
fleshly  part  of  ours,  or  had  not  that  for  its  seat  and  sub- 
ject, yet  it  might  very  well  consist  with  our  having  such  a 
fleshly  part  about  ns,  when  there  was  pure  and  incorrupt 
integrity  in  all  the  powers  and  faculties  of  the  soul  of  man: 
to  have  his  soul  replenished  with  the  knowledge  of  God; 
possessed  with  a  holy  and  adoring  disposition,  in  a  con- 
tinual aptitude  to  look  to,  and  a  continual  inclination  to 
delight  in,  God,  and  in  his  converse;  together  with  a  uni- 
versal love  to  one  another,  under  that  notion  of  being 
made  after  the  image  of  God,  as  they  should  behold  God's 
resemblance  in  one  another.  AndO!  what  a  happy  world 
were  this,  and  how  plea-santly,  and  with  what  delight, 
might  time  have  been  transacted  here:  a  very  pleasant, 
happy,  excellent  state  of  life  might  consist  with  dwelling 
in  flesh. 

Such,  in  whom  the  image  of  God,  to  wit,  his  moral 
image,  hath  been  (though  less  perfectly)  restored,  yet  how 
pleasantly  have  they  lived  here  in  this  world,  amidst  all 
the  abounding  wickedness  of  it:  such  a  man  as  Noah; 
such  a  one  as  Enoch,  who  walked  with  God  so  many 
hundred  years  in  this  world.  This  is  not  lo  live  an  un- 
happy life,  10  walk  with  God  every  day,  to  live  in  his  fear, 
and  live  in  his  communion.     Is  this  to  live  unhappily  1 

Men  are  apt  to  transfer  all  the  causes  of  their  complaint 
to  other  things,  and  set  them  at  a  remote  distance  from 
themselves.  Some,  when  they  do  evil,  or  evil  befall  them, 
accuse  their  stars  or  external  circumstances.    But  we  have 


Lect.  XX. 


GOD'S  CREATION  OF  MAN. 


1191 


nothing  to  accuse  but  our  own  ill  inclinations.  If  we  live 
evil  lives,  bad  and  sinful  lives,  or  miserable  lives,  in  this 
world,  it  is  our  owTi  fault ;  for  mere  dwelling  in  flesh  im- 
poseth  no  necessity  upon  us,  of  being  either  sinful  or  mi- 
serable creatures.  And  that  we  might  be  convinced  of 
this,  we  have  the  exemplitication  of  such  a  lil'e  in  our 
blessed  Lord  living  in  flesh  (after  all  flesh  had  corrupted 
their  ways)  without  taint.  Therefore,  being  in  flesh,  as 
such,  doth  necessitate  none,  either  to  live  wicked  or  mi- 
serable lives  in  this  world  ;  the  mind  and  spirit  of  man 
being  stamped  with  the  image  of  God. 

(7.)  If  man  were  at  first  made  after  God's  own  image, 
he  must  now,  sure,  be  a  very  degenerate  creature  ;  the 
degeneracy  of  man  must  needs  be  exceeding  great:  how 
ungodlike  a  creature  is  he  become !  How  unlike  to  God 
do  men  generally  live  and  act,  here  in  this  world  !  This 
ought  to  be  considered  with  deep  and  bitter  regret.  It  is 
true  that  the  natural  likeness  still  remains,  as  it  cannot 
but  do,  because  it  is  natural,  because  it  is  the  very  nature 
of  man  himself.  As  his  mind  and  spirit  (being  the  imme- 
diate seal  of  the  divine  image)  is  a  living  thing,  an  un- 
derstanding thing,  a  voluntary,  active  thing,  this  way  and 
that,  the  natural  image  cannot  but  remain  as  long  as  man 
is  man.  But  the  degeneracy  is  with  reference  to  the  mo- 
ral, superadded  image ;  for  that  was  at  first  superadded, 
and  is  slill  due ;  a  thing  concerning  which  we  must  say,  it 
is  a  Debitum  esse ;  and  which,  in  reference  to  the  natural 
image,  is  as  the  more  curious  lines  of  a  pictftre  are  to  the 
first  rude  draught.  It  is  true,  that  first  rude  draught,  con- 
sisting of  maimed  strokes,  doth  show  the  true  symmetry 
and  proportion  of  the  pans,  in  such  a  picture,  to  one  ano- 
ther; but  while  every  thing  is  yet  wanting  that  tends  to 
make  up  the  comeliness  and  beauty,  it  is  a  very  ungrate- 
ful spectacle  that  a  man  hath  before  his  eyes  in  looking 
upon  such  a  thing. 

The  natural  powers  that  do  belong  to  the  soul  of  a  man, 
show  his  original  capacity,  what  he  was  capable  of;  then 
all  these  capacities  are  to  be  filled  up,  as  the  rude  draught 
of  a  picture  should  be,  with  what  would  add  beauty,  and 
the  appearance  of  comeliness  and  vigour  to  it,  as  far  as  the 
pencil  can  express  that.  Here  is  a  capacity  in  the  very 
nature  of  man,  of  knowing  much :  but  look  upon  that  un- 
derstanding power  divested  and  destitute  of  all  true  know- 
ledge. Here  is  a  will  capable  of  choosing,  and  of  enjoy- 
ing with  highest  complacency,  the  best  and  most  delecta- 
ble good  ;  but  totally  divested  of  any  such  propension  and 
inclination.  And,  here  is  a  soul  that  is  a  spiritually  active 
being ;  but  it  is  active  now  any  way  but  towards  God,  by 
whom  it  was  made.  Why  in  these  verv  ruins  of  human 
nature,  you  may  discern  what  originally  it  was. 

Take  the  walls  of  some  noble  palace,  yet  standing:  we 
will  suppose  all  rooms  to  remain  distinct  from  one  another 
as  they  were,  but  it  is  totally  unfurnished.  It  was  inha- 
bited, it  may  be,  by  some  excellent  person ;  but  he  is  gone 
and  hath  left  it:  there  was  an  honourable  familv  that 
lived  in  splendour  there;  but  they  are  removed,  and  .low 
there  is  nothing  to  be  beheld  but  bare  walls:  there  be  the 
rooms,  the  several  apartments,  as  they  were ;  but  inhabited 
by  nothing  but  owls  and  vultures:'a  habitation  of  dra- 
gons and  serpents,  And  such  is  the  soul  of  man,  desti- 
tute of  the  divine,  moral  image,  and  of  that  holy  rectitude 
which  was  the  furniture  and  ornament  of  each  several 
faculty  and  power. 

We  may  here  see  what  man  was  in  his  original  state; 
and  hence  see  and  collect  how  great  hispresent  degeneracy 
is.  O  !  how  art  thou  fallen  !  what  art  thou  fallen  to,  thou 
Lucifer,  son  of  the  morning!  A  God-like  creature,  one 
made  after  God's  image,  alittlelower  than  the  angels,  that 
did  so  perfectly  resemble  him;  and  now  sunk  into  so  lo%v 
a  degree  of  darkness,  and  impurity,  and  misery,  and  death  : 
of  which  also  we  were  not  capable,  if  the  natural  image 
did  not  remain,  if  he  had  not  an  understanding  still,  and 
a  will  still,  and  an  active  power  slill.     And  then, 

(8.)  You  m.ay  further  learn,  hence,  what  the'  work  of 
regeneration  is  to  perform  in  the  souls  of  men  ;  and  of  how 
absolute  necessity  .such  a  work  istcbe  effected  and  brought 
about  there.  So  God  made  man  after  his  own  ima?e. 
That  plainly  tells  us  what  regeneration  hath  to  do;  that  is, 
to  restore  that  image  wherein  it  was  defect  ve  and  lost. 
That  must  be  the  business  of  regeneration;  considering 


together  what  the  original  state  of  man  was,  made  after 
God's  image,  and  considering  what  his  present  state  is,  his 
degenerate  state,  it  is  easy  to  collect  what  his  regenerate 
state  must  be  ;  a  renovation,  a  slate  of  renovation  after 
the  same  image  that  man  was  impressed  with  at  fir.st,  con- 
sisting of  knowledge,  (not  only  in  a  capacity  to  know,  but 
in  knowledge,)  and  in  righteousness  and  true  holiness. 
Not  only  in  having  the  faculties  that  are  capable  of  tnese, 
but  in  having  the.se  things  themselves  impressed  into  these 
faculties;  this  regeneration  must  do:  or  the  restoring  us 
to  ourselves,  or  repairing  the  image  of  God  that  was  lost; 
that  must  be  the  business  of  regeneration.  As  man  was 
made  after  the  image  ot  God  at  first,  in  his  first  creation; 
in  his  second  creation,  when  he  is  made  a  new  creature,  he 
must  be  created  again  after  God.  The  new  man  must  be 
put  on,  "  which  after  God  is  created  in  righteousness  and 
true  holiness."  And  this  image  is  renewed  in  knowledge, 
as  those  two  texts  speak,  Ephes.  iv.  24.  and  Col.  iii.  10. 
compared.  Thus,  is  this  part  of  the  doctrine  of  the  text 
improvable  to  the  learning  of  several  truths  that  do  depend 
upon  it,  and  that  lie  in  connexion  wiih  it.     Again, 

2.  It  may  be  improved  too,  and  very  largely,  in  repre- 
senting, and  reprehending,  several  sinful  evils  that  this 
wretched  world  abounds  with  ;  by  which  it  appears  how 
much  men,  bj-  sin,  have  fallen  short  of  the  glory  of  God; 
.such  characters  of  his  glory  having  been  impressed  at  first 
upon  them.  Why,  to  consider  such  things  as  these,  that 
too  evidently  and  too  commonly  appear  in  the  temper  of 
men's  minds,  and  in  the  course  of  their  practice,  heie  in 
this  world  :  for  instance, 

To  consider  how  low  designs  men  do  generally  drive. 
What !  is  this  God-like  1  Is  this  becoming  a  God-like 
sort  of  creatures,  such  as  man  was  at  first,  when  they  wear 
out  Iheirdayshere  in  this  world,  and  make  it  their  business 
to  serve  divers  lusts  and  pleasures  1  What  a  base  kind  of 
servitude  is  this!  Is  this  the  creature  made  after  God's 
image  1  men  to  .spend  their  days  in  the  pursuit  of  shadows 
and  trifles  1  Is  there  any  resemblance  of  God  in  this"!  Is 
this  like  a  creature  that  had  in  his  own  original  and  pri- 
mi:ive  state,  a  representation  of  divine  in  it,  which  was  to 
conduct  his  whole  course"!  And  asain,  consider  not  only 
what  men  do  pursue,  that  their  minds  and  hearts  are  set 
upon ;  but  (which  carries  more  of  horror  in  it)  what  they 
decline,  and  what  their  minds  and  hearts  are  set  against. 
Men  made  after  the  image  of  God,  and  yet  tran,sacting 
their  course  in  continual  ungodliness.  What !  thou  made 
after  the  image  of  God,  and  yet  an  ungodly  creature,  and 
yet  live  an  ungodly  life  in  this  world,  when  thou  hast  a 
soul  about  thee  that  can  know  God,  that  hath  a  capacity 
of  knowing  God,  and  of  choosing  him,  and  of  loving  him, 
and  of  delighting  in  hiinl  That  there  should  be  in  such 
a  creature,  stamped  at  first  with  the  divine  image  and 
likeness,  a  di.saflection  to  God;  not  only  no  inclination, 
but  disinclination.  What !  disinclination  to  thine  own 
true  Pattern  1  disaffection  to  thine  own  Originall  Thou 
wast  made  like  God ;  why  dost  thou  shun  him  t  why  dost 
thou  fly  from  him  1  Thou  carries!  the  natural  characters 
of  his  image  upon  thee  whithersoever  thou  goesl.  And 
what!  an  thou  running  away  from  God  with  his  image 
on  thee,  in  the  remainders  of  it '?  The  remainders  of  it 
thou  ha.st  upon  thy  soul;  a  mind  that  can  understand,  a 
spirit  that  can  and  must  live  ;  and  thou  art  running  away 
from  God  with  his  own  image  upon  thee.  What  a  mon- 
strous thing  is  that  I     And  again, 

3.  It  might,  in  the  third  place,  instruct  us  in  several  du- 
ties that  are  also  very  congruous  and  connatural  to  this 
part  of  the  doctrine  of  this  text.     As, 

(1.)  More  frequently  to  look  back  to  our  original  estate. 
Such  a  truth  as  this  made  known,  published  to  us,  stand- 
ing upon  record  in  the  sacred  volumes,  doth  continually 
and  repeatedly  call  upon  us  to  look  back,  to  consider  and 
bethink  ourseive>  what  we  were  in  ouroriginal  stale,  made 
after  God's  own  image,  a  Gfld-like  sort  of  creatures. 

(2.)  It  will  be  our  duty,  hence,  to  be  now  ashamed  of 
ourselves  in  our  present  degenerate  slate.  It  is  no  shame 
to  a  mean  creature  that  was  always  so,  to  be  now  so  ;  no 
shame  to  a  worm  that  it  is  a  worm,  to  a  toad  that  it  is 
a  toad.  But  that  man  should  become  an  impure  and  a 
poisonous  worm,  part  of  the  serpent's  seed,  this  is  a  most 
shameful  thing,  and  ought  to  be  considered  with  the  most 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


1192 

confounding  shame.  We  should  even  be  startled  at  our- 
selves to  think  what,  from  such  a  conformity  to  God,  we 
are  now  come  to.     And, 

(3.)  It  should  put  us  upon  inquiring  and  listening  after 
any  means  or  ways  of  recovery.  It  would  become  a 
thinking  creature,  (as  man  naturally  is,)  apprehending  as 
even  the  pagans,  (the  more  refined  of  them  generally  have,) 
that  men  are  not  now  what  they  were  at  first.  And  it  would 
put  such  upon  considering,  "  Is  there  noway  of  recovery  T' 
And  it  hath  put  even  pagans  themselves  (destitute  of  all 
revealed  light)  upon  many  considerations  of  that  kind,  in- 
somuch as  that  we  find  several  of  them  to  have  written 
treatises  concerning  the  purgative  and  ornative  virtues.  It 
shows  us  to  have  a  great  deal  moreof  stupidity  among  us, 
than  was  among  pagans  themselves,  ifwe  have  no  thoughts 
about  restitution,  about  being  restored,  about  being  recover- 
ed out  of  so  low  a  state  as  we  find  ourselves  relapsed  into, 
compared  with  that  which  we  know  was  original  to  us. 
It  should  make  our  minds  full  of  thoughts  from  day  to  day. 
"Is  there  no  way  to  become  again  what  once  we  werel" 
to  have  minds,  and  wills,  and  inclinations,  and  affections, 
so  rectified  as  we  find,  and  must  apprehend  to  have  been, 
in  our  first  state  ?  Is  there  no  way  to  get  into  that  con- 
formity to  God  and  acquaintance  with  him,  as  to  be  able 
to  lead  my  life  with  God,  which  was  the  thing  most  agree- 
able to  my  first  stale  ■?  And  one  that  would  use  the  un- 
derstanding of  a  man,  when  he  hears  of  a  better  state, 
that  was  original  to  him,  would  certainly  be  upon  his  in- 
quiries— "Is  there  no  way  of  recovering,  no  way  of  get- 
ting back  into  such  an  estate  again  V     And  again, 

(4.)  It  should  render  the  Gospel  very  dear  to  us,  that 
doth  so  expressly  reveal  to  us  such  a  way,  wherein  the 
image  of  God  is  recoverable  ;  and  thereupon,  converse  with 
him,  and  a  continual  intercourse  with  him,  are  become 
possible  to  us.  At  present  where  there  is  no  likeness,  there 
can  be  no  converse,  no  disposition,  no  agreeableness  or 
suitableness.  How  dear  then  should  that  Gospel  be,  tliat 
IS  not  only  God's  revelation,  but  his  way  and  method  to 
bring  this 'about.  To  this  end  he  hath  revealed  his  Christ 
to  us,  his  first  linage,  his  primary  Image.  He  that  is  said 
to  be  "the  Image  of  the  invisible  God,  the  first-born  be- 
fore all  the  creation  ;"  in  whom  his  glory  shines  as  "  the 
glory  of  the  only-begotten  of  the  Father;"  the  archetypal 
image,  according  to  which  the  image  is  to  be  renewed 
again  in  us.  That  Gospel  that  reveals  this  to  us,  and 
which  is  designed  to  be  God's  instrument  for  the  making 
of  the  impression  afresh  on  our  souls,  how  precious  should 
it  be  to  us !  For  his  glory  shines  through  it,  as  through  a 
glass  ;  that,  "  beholding  this  glory  of  the  Lord,  we  may  be 
changed  into  the  same  image,  from  glory  to  glory,  as  by 
the  Spirit  of  the  Lord."  Since  this,  I  say,  is  the  design 
of  that  very  Go.spel  under  which  we  live,  0!  how  dear 
should  that  very  Gospel  be  to  us  !  By  this,  the  image  of 
God  may  be  restored,  which  hath,  in  so  great  a  measure, 
been  defaced  and  lost  out  of  our  souls.  And  it  again 
shows  it  to  be  our  duty, 

(5.)  To  aspire  to  the  highest  pitch  of  that  perfection,  in 
conformity  to  God,  that  these  souls  of  ours  are  any  way 
capable  of;  especially,  that  we  should  be  continually  as- 
piring unto  the  perfection  of  that  state  from  whence  we  are 
fallen.  Take  the  forementioned  instruction  of  a  pagan  to 
that  purpose.  Whereas  some  might  be  apt  to  imagine,  and 
their  thoughts  might  suggest  to  them,  "  It  is  a  presumptuous 
thing  for  me  to  think  of  being  made  like  God,  to  be  holy 
as  God  is  holy,  and  to  he  ble.ssed  as  God  is  blessed,"  and  the 
like;  we  should  consider  what  we  are,  that  as  that  heathen 
said ;  "  It  is  no  fault,  noblameable  thing  in  any  one  to  en- 
deavour to  ascend  to  that  state  or  pitch,  from  which  he  did 
descend;  we  have  a  mind  capable  of  God;  and  it  would 
be  carried  towards  him  if  vice  didnot  depress  and  sink  it. 
It  is  therefore  matter  of  duty,  from  the  consideration  that 
we  are  to  aim  and  aspire  after  such  a  state.  I  do  not  aim 
to  be  what  I  was,  and  what  I  ought  to  be,  in  duty  towards 
him  that  made  me,  as  well  as  consulting  any  interest  of 
my  own,  in  the  first  place :  for  I  am  first  his,  before  I  can 
consider  myself  as  my  own  :  and  therefore,  in  duty  to- 
wards him,  the  Author  of  my  being,  I  ought  to  be  aspir- 
ing and  aiming  at  this,  to  have  his  image  renewed  in  me, 
and  to  be  restored  in  this  respect  to  what  I  was. 
•  Preached  February  17th,  IBM. 


Part  II. 


LECTURE  XXI.* 

Rom.  V.  12. 

Wherefore,  as  by  one  man  sin  entered  into  the  world,  and 
death  by  sin ;  and  so  death  passed  upon  all  men,  for  that 
all  have  sinned. 

You  know  we  have,  of  late,  been  treating  at  large  of 
the  creation,  and  particularly  and  more  especially,  of  the 
creation  of  man,  and  his  original  state,  as  he  was  created 
after  God's  image  ;  not  only  his  natural,  but  his  moral 
image,  so  as  to  resemble  him,  both  in  holiness  and  blessed- 
ness. We  come  now,  from  these  words,  to  consider  the 
lapsed,  degenerate  state  of  man,  now  grown  most  unlike 
to  God  in  both  these  respects;  to  wit,  of  purity,  and  of  fe- 
licity; sunk  into  a  state  of  sin,  and  into  a  state  of  misery; 
become  a  most  deplorable,  forlorn  creature. 

An  amazing  change  !  And  indeed,  it  might  amaze  us, 
that  it  doth  amaze  us  no  more  ;  that  we  can  consider  so 
astonishing  a  thing  as  this,  with  so  little  concern:  when 
it  is  not  a  thing  remote  from  us,  but  incurs  our  observa- 
tion and  sense,  unavoidably,  every  day  ;  whether  we  look 
about  us,  or  whether  we  look  into  ourselves.  And  it  doth 
so  much  the  more  need  that  such  a  subject  should  be  in- 
sisted upon,  the  lapse  of  man,  and  the  lapsed  state  into 
which  he  is  come,  and  in  which  he  is. 

It  is  true,  indeed,  that  usually,  immediately  upon  consi- 
dering that  subject  of  the  creation,  providence  useth  and 
is  wont  to  be  treated  in  the  next  place.  And  that  is  a  me- 
thod rational  enough  in  some  respects.  But  it  being  my 
design  to  speak  of  the  heads  of  religion  as  practically  as 
God  shall  enable  me;  and  the  providence  of  God,  (when 
we  shall  come  to  consider  that,)  being  for  this  purpose,  is 
chiefly  to  be  considered  sis  it  doth  respect  man ;  and  the 
course  of  his  providence  towards  man,  having  been  for  al- 
most six  thousand  years  backward  conversant  about  fallen 
man,  lapsed  man,  whereas  it  was  conversant  about  inno- 
cent man  but  a  very  little  while  ;  it  .seems  to  ine  more  rea- 
sonable, with  reference  to  the  design  in  hand,  to  consider 
God's  providence  (especially  when  we  are  to  consider  it  in 
reference  to  man)  rather,  first,  as  conversant  about  fallen 
man.  And  so,  first,  to  consider  his  fall,  and  that  state  into 
which  he  was  fallen,  rather  than  to  bring  in  the  whole 
head  of  a  discourse  about  providence,  with  reference  to 
the  very  little  inch  of  time  wherein  he  stood  in  innocency. 

And  further,  too,  because  the  lapsed  world  of  mankind 
is,  as  such,  thereupon,  manifestly  put  into  the  hands  and 
under  the  government  of  the  Redeemer,  who  died,  and  re- 
vived, and  rose  again,  that  he  might  be  Lord  of  the  living 
and  dead  ;  yea,  and  not  only  the  lap.sed  world  of  mankind, 
but  even  the  whole  creation,  as  a  surplusage  of  remunera- 
tive dignity  and  glory,  for  that  free  and  voluntary  suscep- 
tion  ami  undertaking  of  his,  it  will  be,  thereupon,  most 
suitable  to  my  design,  to  bring  in  the  consideration  of  pro- 
vidence, under  the  mediatory  kingdom  of  our  Lord,  and  as 
it  belongs  to  that  vicegerency  of  his  which  he  holds  now, 
not  only  over  this  lapsed  world,  but  over  the  whole  crea- 
tion, as  by  whom  all  things  consist  and  are  held  together. 
And  so,  the  discourse  of  the  fall,  in  reference  to  this  de- 
sign of  mine,  very  fitly  intervening,  I  have  chosen  to  pitch 
it  on  this  place,  from  this  text  of  Scripture  now  read. 

In  which  we  may  take  notice,  that  there  is  that  which 
is  called  a  protasis,  the  former  part  of  a  .sentence,  without 
an  apodosis,  or  latter  part  in  form,  answering  thereunto. 
Through  that  rich  abundance  of  divine  sense  wherewith 
the  apo.stle's  mind  and  understanding  did  abound,  and  was 
replenished,  it  was  not  so  well  capable  of  being  compre- 
hended and  limited  by  rules  of  art,  or  within  artificial 
limits.  But  yet  we  may  take  notice  too,  that  in  the  follow- 
ing verses  there  is  that  apodosis,  the  latter  part  of  the  in- 
tended sentence  in  substance,  most  fully  and  most  copi- 
ously represented  ;  the  design  of  the  whole  paragraph 
being,  in  short,  this  only,  to  show  that  as  Adam,  the  first 
man,  was  to  be  a  root  and  fountain  of  .sin  and  death  unto 
all  his  seed ;  so  the  second  Adam  would  be,  of  righteous- 
ness and  life  to  all  his  seed,  there  being  a  resemblance  in 


Leot.  XXI. 


THE  FALL  AND  FALLEN  STATE  OP  MAN. 


1193 


I.  The  fall  of  the  first  man.  And  in  reference  thereto, 
we  have  these  four  things  more  distinctly  to  be  spoken  to 
— wherein  his  sin  stood  by  which  he  fell — how  it  came  to 
pass  that  he  (an  innocent  creature,  made  upright,  as  in 
that  Eccl.  vii.  29.)  should  thus  transgress — what  the  death 
was  that  was  threatened  and  did  ensue  hereupon  ;  and — 
the  dueness  of  this  death  upon  his  having  once  .so  sinned. 

1.  We  are  to  consider  his  sin  in  it.self,  wherein  that 
stood;  and  it  is  plain, 

(1.)  That  it  stood  in  the  breach  of  a  positive  precept, 
which  had  said  to  him,  that  he  must  by  all  means  abstain 
from  the  fruit  of  such  a  tree;  as  you  see.  Gen.  ii.  16,  17. 
"  Of  all  the  trees  of  the  garden,"  wherein  God  had  placed 
and  set  him,  he  might  freely  eat ;  but  of  that  one,  the  tree 
of  knowledge  of  good  and  evil,  he  must  by  no  means  eat ; 
in  the  day  wherein  he  did  eat  of  it  he  mu.st  die,  fall  under 
death,  become  mortal.  There  are  here  some  that  would 
fain  imagine  another  way  of  understanding  this  whole  his- 
tory of  man's  fall,  whom  I  shall  meet  wuh  upon  a  more 
particular  occasion  by  and  by.  But  this  is  the  first  step 
by  which  man  departed  from  God  ;  to  wit,  his  making 
bold  in  an  interdict,  in  reference  whereto  he  had  a  posi- 
tive expression  of  the  divine  pleasure,  in  that  signification 
which  God  gave  him  by  his  mind  relating  to  that  matter. 
He  having  both  a  liberty  given  him,  and  a  limitation  :  a 
liberty — "  ihoii  mayest  freely  eat  of  all  the  trees  of  the  gar- 
den;" and  a  limitation — "of  this  one  thou  mayest  not  eat;" 
fcnd  that  interdict  enforced  by  that  tremendous  sanction, 
"  Eat  and  die  ;  if  thou  eatest  it  will  be  mortal  to  thee;"  it 
was  abroach  of  this  positive  law.  Take  that,  (as  we  shall 
have  occasion  to  note  to  you  more  distinctly  anon,)  I  say, 
take  that  act  of  eating  in  conjunction  with  all  the  concur- 


the  former  of  the  latter,  according  to  what  is  elsewhere 
said,  that  "  the  first  Adam  was  a  figure  of  him  that  was  to 
come,"  of  the  second  that  was  to  follow  ;  though  there  is 
not,  it  is  true,  an  absolute  and  exact  parallel  or  parity,  as 
is  never  to  be  expected,  in  such  cases,  throughout. 

My  business  will  only  be  with  what  we  call  the  protasis, 
the  former  of  these  parts,  and  that  abstractly  and  by  itself 
considered,  without  present  reference  lo  what  follows  in 
the  succeedmg  verses.  And  .so  we  are  to  show  you,  that 
whereas,  according  to  the  tenor  of  the  last  discourse,  man 
was  created  after  God's  image,  not  only  his  natural  but 
his  moral  image,  made  like  him  in  respect  of  sanctity  and 
felicity  ;  he  is  now  fallen  into  a  state  wherein  he  is  most 
unlike  God  in  these  two  things;  to  wit,  into  a  state  of  sin, 
and  into  a  state  of  misery.  Both  these  the  text  expressly 
represents  and  lays  before  us  ;  "  By  one  man  sin  entered 
into  the  world,  and  death  by  sin." 

Here  was  the  state  of  the  one,  the  first  apostate;  he  sins 
first,  and  thereby  becomes  miserabje.  He  did  represent 
and  resemble  God  in  holiness,  purity,  and  sanctity  ;  now 
he  is  become  a  sinner.  He  did  represent  and  resemble 
God  in  felicity  and  blessedness,  in  perfection  and  fulness 
of  life  ;  (not  absolute  perfection,  it  is  true,  not  consum- 
mate perfection,  but  a  perfection  suitable  to  his  present 
state  ;)  and  now  he  is  become  a  creature  lost  in  death  ; 
death  immediately  pursued  the  sin  into  which  he  lapsed 
and  fell. 

And  thus  it  was,  not  only  with  the  first  sinner  person- 
ally considered,  but  with  all  that  were  virtually  compre- 
hended in  him ;  the  whole  offspring,  the  whole  progeny ; 
and  the  same  two  things  have  ensued  upon  them  all ;  th'atj 
is,  sin,  by  that  one  being  introduced,  hath  .spread  itsell 
overall ;  and  death,  that  way  introduced,  hath  also  diff'used.f  rents  whatsoever  it  did  lead  to,  or  whatsoever  was  con- 


itself,  and  equally  spread  over  all ;  all  lost  in  death,  inas- 
much as  all  have  sinned.  \i 
Very  plain  it  is,  that  general  notices  of  these  things  have 
obtained  in  the  pagan  world  ;  and  some  of  the  more  in- 


structed and  refined  pagans  have  spoken  strangely  about'  never  have  been  understood  or  known,  if  it  had  not  been 


this  ;  magnifying  the  original  and  primitive  state  of  man 
at  first ;  as  that  it  was  a  state  wherein  they  did  partake  of* 


a  divine  portion  ;  and  wherein  they  lived  in  that  converse  'Adam  ;  to  wit,  by  impression  upon  his  heart ;  for  the  re- 


with  God ;  and  there  was  among  them  that  righteousness, 
and  that  mutual  love  towards  one  another,  as  made  this" 
world  a  pleasant  region,  and  most  delectable  habitation.* 
We  have  large  discourses  in  Plato  lo  this  purpose  ;  and 
divers  do  speak  as  largely  concerning  the  degenerate  state, 
of  man; — that  he  is  not  the  creature  that  he  at  first  was. 
And  they  speak  it  with  a  great  and  most  affectionate  la- 
mentation, that  there  should  be  such  a  change. 

But  yet,  they  having  nothing  in  reference  to  these  mat- 
ters to  guide  them,  but  either  dark  or  dubious  conjectures, 
or  false  traditions,  they  could  not  but  remain  very  ignorant 
of  much  :  that  is,  how  long  that  innocent  state  did  con- 
tinue ;  and,  wanting  divine  revelation  to  guide  them  here- 
in, some  have  drawn  forth  that  state  to  a  vast  tract  of 
time,  speaking  of  it  under  the  term  of  the  "  golden  age  ;" 
and  though  it  be  generally  acknowledged  among  them 
that  there  is  a  degeneracy  in  man,  yet,  how  he  came  to 
fall,  and  wherein  his  fall  at  fir.st  stood,  and  how  the  dis- 
mal effects  came  to  ensue  so  generally  upon  mankind,  in 
reference  to  these  things,  they  speak  (as  it  could  not  but 
be)  as  men  quite  in  the  dark. 

But  here  we  have  a  most  express  and  punctual  account, 
and  as  comprehensive  as  we  can  have,  in  one  text  of 
Scripture,  in  these  words  of  this  text ;  that  is,  both  of  the 
fall  of  the  first  man ;  and  then  of  the  fallen  state  of  all 
men ;  and  both  these  in  the  mentioned  respects,  sin  and 
death,  transgression  and  the  consequent  doom. 

And  here  are,  in  reference  hereto,  these  three  general 
heads  that  require  to  be  distinctly  spoken  to — the  fall  of  the 
first  tran.sgressor,  this  one  that  first  sinned ;  and — the  sinful 
a^d  miserable  slate  of  all  the  whole  race  of  men  hereupon  ; 
and — the  consecution  of  the  latter  of  these  upon  the  former, 
that  by  one  that  sinned  there  should  be  such  a  diffusion  of 
sin,  and  consequently  of  death,  upon  the  whole  race  of  men  ■. 
how  from  the  one  man's  sin,  whereby  it  first  entered  into 
the  world,  and  by  which  death  entered  with  it,  there 
should  be  such  a  transfusion  with  it  of  sin  and  death  too, 
through  the  world.  These  are  the  three  general  heads  of 
discourse  to  be  insisted  upon.    We  begin  with  the  first, 


comitant  of  that  tran.sgressive  act.    Herein,  I  say,  it  first 
stood,  the  breach  of  a  positive  law.     But, 

(2.)  It  did  not  stand  in  that  alone,  but  in  the  violation 
t)f  the  whole  law  of  nature  too.     This  positive  law  would 


some  way  or  other,  expressly  signified.     But  we  must  un- 
derstand a  law  of  nature,  besides,  to  have  been  given  to 


mains  of  such  a  law  are  still  to  be  found  in  the  nature  of 
man,  as  the  apostle  iu  that  2d  Rom.  takes  notice:  "  Men 
do  show  the  work  of  the  law  written  in  their  hearts,  their 
consciences  either  accusing  or  excusing,"  or  accusing  aiid 
excusing,  aUernalim,  by  turns;  sometimes  accusing,  and 
sometimes  excusing,  as  they  did  comport  or  not  comport 
with  the  dictates  of  their  own  conscience,  which  is  appoint- 
ed to  be  the  conservatory  of  the  precepts  of  that  law. 

And  of  this,  there  are  divers  celebrated  passages  among 
heathens  themselves,  who  have  called  it  not  a  written  but 
a  "  born  law,"  the  non  scripla,  scd  naia  lex ;  so  Cicero,  and 
divers  others,  speak  much  to  the  same  purpose.  This  same 
law  of  nature  was  transgressed  in  the  transgression  of  this 
positive  law,  this  particular  interdiciive  precept  or  nega- 
tive command.  For  that  particular  precept  had  its  foun- 
dation in  the  universal  natural  law  ;  that  is,  this  one  com- 
prehensive law  must  contain  in  it  all  the  laws,  that  could 
be  supposed;  that  whatsoever  our  great  Creator  should 
signify  to  be  his  mind  and  pleasure,  that,  his  intelligent, 
reasonable  creature  should  be  obliged  to  comply  wijh  him 
in.  This  sums  up  the  whole  law  of  nature,  and  so  cannot 
but  virtually  comprehend  all  positive  laws  too;  when 
once,  by  any  such  law,  there  is  a  signification  given  of  the 
divine  pleasure,  and  mind,  and  will,  of  him  that  made  me : 
I  ought  to  obey,  when  I  know  his  mind  ;  I  ought  to  be 
ruled  and  governed  by  that  expression  thereof,  which  he 
is  pleased  to  afford.  This  law  of  nature  (comprehensive 
of  all  laws)  was  broken  in  this  transgression ;  and  sundry 
great  breaches  of  it,  which  strike  deep  into  the  very  foun- 
dation, must  be  contained  in  this  transgression.  As  for 
instance,  , 

Here  was  contempt  of  the  highest  and  most  indisputable 
authority.  God  said.  "Do  not  this  thing:"  the  creature 
saith,  "Aye,  but  I  will  do  it."  Grod  saith,  "  If  thou  doest 
it  thou  diest;"  he  saith,  "  I  will  do  it  though  I  die  for  it." 
Here  was  no  fearfulness  of  his  displeasure,  and  of  his  pu- 
nitive justice,  the  very  sword  whereof  was  drawn,  and  did 
glitter  before  his  eyes,  in  the  commination  and  threatening 
wherewith  God  fenced  his  law.     Here  was  disbelief  of 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


1194 


the  first  eternal  truth.  Here  was  believing  of  a  creature 
against  the  Creator.  Whether  that  were  an  innocent 
creature,  or  a  fallen  creature,  though  he  could  not  tell,  yet 
he  could  tell  it  was  a  creature  that  spake  to  him  and  tempt- 
ed him ;  and  yet,  this  creature  is  believed  against  God ; 
and  here  was  an  interpretative,  constructive  saying,  "  God 
is  a  liar  :  this  creature  speaks  more  truly  than  he."  Here 
was  vain  curiosity,  an  affectation  of  knowing  more  than 
God  yet  thought  fit  for  his  estate.  Here  was  impatiency, 
of  waiting  for  God's  further  most  seasonable  and  opportune 
discovery.  Here  was  discontent  with  that  excellent  state 
in  which  God  had  set  him.  Here  was  pride  and  ambition  ; 
he  must  be  some  greater  thing  than  God  had  made  him; 
"  Ye  shall  be  as  gods."  This  is  contained  in  it.  So  that 
we  are  not  to  think  that  the  bare  act  of  eating  the  forbid- 
den fruit  did  constitute  all  the  sin  of  man.  But  there  are 
all  these  horrid  things  complicated  and  meeting  together 
in  it,  which  made  it  a  sin  most  exceedingly  sinful ;  espe- 
cially for  him  that  was  hitherto  in  a  right  mind;  upon 
whom  clear  light  shone;  no  cloud  upon  his  understanding; 
no  perverseness  hitherto  in  his  will;  a  power  to  master 
the  appetite,  and  keep  under  the  otherwise  mutinous  incli- 
nations of  sensitive  nature.  Take  all  together,  and  we  find, 
here  was  not  only  a  transgression  of  the  positive  precept, 
but  here  was  also  a  most  manifest  breach  of  the  natural 
law,  in  the  greate.st  and  deepest  foundations  thereof.  Now, 
herein  stood  this  sin,  which  was  the  first  thing  to  bespoken 
to  about  that  first  more  general  head.     But,  $ 

2.  We  are  to  consider,  next,  how  this  should  come  to 
pass,  that  a  creature  perfectly  intelligent,  and  perfectly 
holy,  yet  in  his  integrity  should  come  to  be  guilty  of  so 


nishing  thing,  to  think  of,  or  speak  to ;  but  an  account  is 
to  he  given  of  it  so  far  as  God  hath  been  pleased  to  give 
it  us.  And  so,  to  the  inquiry,  "  How  came  this  sin  into 
the  world  by  this  one  man  ?"  we  must  answer,  "  It  came 
so  as  the  divine  history  do  inform  us."  The  law  given 
him,  you  have  in  the  iJd  chapter  of  Gen.  16, 17  verses  :  the 
violation  of  it,  in  the  3d  chapter,  at  large,  as  distinctly  as 
the  divine  wisdom  did  think  needful  for  us.  And  so  you 
find  several  things  to  concur,  and  must  be  understood  so 
to  have  done,  to  the  bringing  of  this  matter  about,  or  that 
there  should  be  such  a  thing  as  sin  thus  entering  into  the 
world.     As, 

(1.)  We  are  to  consider  herein  the  divine  permission. 
Most  certain  it  is,  that  God  did  permit,  or  otherwise  it 
could  not  have  been.  And  it  is  easy  and  obvious  to  us 
all  to  apprehend,  that  if  he  had  pleased,  he  could  easily 
have  hindered  it.  The  event  shows  that  he  did  permit ; 
for  it  did  evince  it  did  come  to  pass,  and  he  could  easily 
have  prevented  so  dismal  an  issue,  if  he  had  thought  fit. 
But  concerning  that  permission  ;  it  is  true  we  are  to  refer 
it  to  the  divine  permission,  in  very  great  part,  to  whom  it 
did  belong  to  prescribe,  but  not  to  be  prescribed  unto ; 
that  he  might  do  what  he  pleased  with  his  own;  give  more 
or  less  of  a  gracious  influence  as  he  saw  fit.  But  we  are 
not  to  ascribe  it  to  his  sovereignty  alone,  or  to  the  abso- 
luteness of  his  power,  but  to  that  power  of  his,  guided 
by  the  supreme  wisdom,  that  discerns  all  the  reasons  of 
things. 

We  have,  yon  know,  discoursed  largely  upon  that  text, 
"Who  worketh  all  things  after  the  counsel  of  his  own 
will."  All  things  that  he  doth  and  permits;  all  things  that 
he  suffers  and  lets  his  people  do;  all  do  fall  under  the  de- 
termination of  the  wisest,  and  deepest,  and  mast  righteous 
counsels :  nothing  is  done  rashly  ;  nothing  incogitantly 
done,  or  permitted  to  be  done.  That  therefore,  is  to  be  con- 
sidered in  the  first  place,  how  it  came  to  pass,  that  there 
should  be  such  a  transgression  of  the  divine  law,  both  po- 
sitive and  natural  together — God  permitted  it.     And, 

(2.")  This  is  fnrthet  to  be  considered,  that  the  apostate 
angels  (who  made  a  defection  from  God)  were  manifestly 
apostatized,  and  had  made  that  defection  before.  They 
were  gone  off  from  God,  had  made  a  schism  in  heaven, 
and  forsook  their  first  station.     And, 

(3.)  Nothing  was,  hereupon,  more  obvious,  than  that 

they  should  affect  to  draw  this  new-made  creature  (man) 

into  a  combination  and  confederacy  with  them,  against 

the  rightful,  sovereign  Lord  of  all.     And, 

(4.)  It  is  plain,  that  as  they  were  inclined  to  it,  (and 


Part  II. 


easy  it  was  to  suppose  that  they  would  be  inclined  to  it,) 
so  we  find  that  they  did  actually  attempt  it.  It  is  likely, 
one  of  their  number,  and,  most  probably,  their  prince,  the 
arch-devil ;  it  was  he  that  made  this  attempt.  The  matter 
is  put  into  his  hands  to  make  trial,  whether  he  can  draw 
off  this  new-made  creature  from  his  loyalty,  and  involve 
him  in  the  same  guilt  and  mi.sery  with  himself  and  his 
companions;  and  bring  him  under  the  displeasure  and 
curse  of  his  and  their  Maker,  as  they  were. 

It  is  very  plain,  that  it  was  the  devil  that  tempted  in, 
and  by,  the  serpent.  The  Scripture  doth  expressly  call 
him  "the  old  serpent,  the  devil,  and  Satan,"  as  you  see, 
Rev.  xii.  9.  That  puts  the  matter  out  of  all  doubt.  And 
that  he  might  not  fright  Adam,  (who  possibly  might  hither- 
to be  ignorant  of  a  superior  order  of  creatures,)  by  appear- 
ing to  him  (as  it  were)  in  some  angelic  form;  and  Adam 
very  well  knowing,  that  there  were  not  any  other  men  be- 
sides himself ;  therefore,  the  devil  slides  into  the  body  of 
the  serpent  to  tempt.  I  know  no  reason  we  have  to  suppose 
or  imagine  that  the  devil  did  form,  of  condensed  air,  an- 
other body  like  that  of  a  serpent,  (though  that  might  be  no 
impossible  thing  to  du,  as  there  are  frequent  instances  in 
following  times  and  ages,)  but  there  being  such  a  creature 
already  formed,  it  is  a  great  deal  more  probable,  that  he 
should  insinuate  and  slide  into  the  body  of  that :  and  how 
often  hath  he  possessed  human  bodies,  even  when  they 
have  been  alive,  and  sometimes  when  they  have  been  dead! 
Histories  give  us  many  instances  of  it ;  and  it  is,  therefore, 
not  at  all  strange  that' he  should  possess  the  body  of  the 
serpent  for  such  a  purpose  as  this,  and  some  way  or  other 
speak  in,  or  by  it.     He  hath  spoken  in  the  bodies  of  men. 


horrid  a  violation  of  the  divine  law  as  this.    It  is  an  asto-''many  times,  (the  stories  themselves  that  we  have  of  that 


sort  importing  plainly  so  much,)  not  making  use  of  their 
organs  of  speech,  but  speaking  more  deeply  in  them  than 
their  organs  of  speech  did  lie.  And  so  it  is  not  strange, 
that  though  such  a  creature  was  not  naturally  furnisheti 
with  the  power  of  speech,  yet  that  he  might  speak  in  it, 
and  by  it. 

And  now  here  it  is  true,  there  are  those  who  are  so  over- 
wise  above,  and  beyond,  what  is  written,  that  they  think 
it  a  mean  thing  to  understand  the  history  of  the  creation, 
and  then,  of  the  fall  of  man,  according  to  the  true  literal 
meaning  and  import  of  the  words  wherein  it  is  given.  And 
as  they  are  too  wise  (I  hope)  to  be  our  instructors  in  such 
a  case,  so  I  hope  we  shall  not  be  foolish  enough  to  be  in- 
structed and  taught  by  them.  The  apostle  himself,  if  it 
were  mean  and  low  to  understand  that  history  in  the  literal 
sense,  was  content  to  be  of  that  low  form,  when  he  told  us 
"  the  serpent  beguiled  Eve,"  and  "  he  was  afraid  lest  they 
should  be  beguiled,  as  the  serpent  by  his  subtlety  beguiled 
Eve,"  2  Cor.  xi.  3.  Pray  let  us  content  ourselves  to  be 
of  that  lower  form  with  the  apostle;  that  is,  modestly  un- 
derstand this  history  just  as  it  lies. 

For  the  history  of  the  creation,  some  are  sick  of  it,  be- 
cause they  cannot  tell  how  to  reconcile  the  literal  account 
thereof,  in  the  beginning  of  Genesis,  with  the  philosophy 
of  their  Descartes:  as  if  his  reputation  were  a  thing  more 
studiously  to  be  preserved  than  that  of  Mo.ses ;  though, 
yet,  more  might  be  said  than  hath  been,  to  reconcile  with 
rational  principles,  even  the  whole  history  of  the  creation : 
and  it  might  be  discerned  even  by  themselves,  if  there 
were  not  more  ill  will,  and  an  afl'ectation  to  slur  Scripture 
in  the  case,  than  the  love  of  reason.  Most  plain  it  is,  that 
it  is  a  very  ill  compliment  which  thev  put  upon  Moses, 
when  they  would  have  him  to  have  written  the  story  of  the 
creation,  and  of  the  fall  of  man,  in  that  form  wherein  we 
find  it,  only  to  amuse  the  people  over  whom  he  was  set: 
some  account  or  other  must  be  given  ;  and  such  a  one  as 
this,  would  serve  their  turn,  and  help  to  awe  them,  and 
render  them  more  governable. 

This  is  the  account  that  some  presume  to  give  of  this 
part  of  the  divine  revelation  ;  and  therein,  they  express  a 
great  deal  less  reverence  for  and  esteem  of  Moses,  than 
some  heathens  have  done:  DiodorusSiculus,  in  particular, 
who  magnifies  him  as  one  of  the  wisest  men  that  the  world 
hath  had.  But  certainly,  as  these  persons  do  take  off  all 
that  can  be  imagined,  from  the  integrity  of  any  honest  his- 
torian, so  they  did  it  without  any  respect  to  the  reputation 
of  his  wisdom  too.  For  if  it  were  to  be  supposed  that  the 
fidelity  of  an  historiographer  were  to  be  dispensed  and  laid 


Lect.  XXII. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


119.5 


aside:  and  if  Moses  could  have  oblained  of  himself  to 
have  done  that,  surely  he  might  easily  have  contrived  a 
more  plausible  romance  than  this  that  is  supposed  to  he 
feigned  by  him;  so  as  that  no  man  can  imagine  what  should 
induce  him  to  give  such  a  narrative,  but  only  the  known 
revealed  truth  of  the  things  themselves.  If  one  would 
have  deviated  from  that,  it  might  have  been  with  a  great 
deal  more  speciousness  than  this  hath  been. 

And  it  is,  likewise,  a  very  ill  compliinent  that  such,  too, 
put  upon  the  people  of  the  Jews  ;  yea,  and  upon  all  man- 
kind ;  to  suppose  that  they  w-ould  be  capable  of  being  so 
imposed  upon,  if  there  be  not  evidence  in  the  things  them- 
selves related  to  them  and  reported. 

But  it  is  the  greatest  slur  of  all  the  rest,  which  they  put 
upon  divine  revelation,  that  when  that  appears  and  is  so 
manifestly  allowed  lo  have  been  written  for  the  instructing 
of  men,  it  should  yet  be  supposed  lo  be  written  for  the 
cheating  of  them.  It  is,  therefore,  plain  and  out  of  ques- 
tion, that  the  devil  did  tempt  this  new-made  creature  man, 
in  the  serpent,  into  which  he  insinuated  himself  to  this 
purpose,  unto  this  transgression.  And  that  is  the  fourth 
thing  we  are  to  consider  about  the  manner  of  this  sin 
coming  to  pass. 

(5.)  And  that  the  devil  applied  himself  to  Eve  apart  (as 
it  is  apparent)  from  er  husband,  when  there  was  not  an 
opportunity  of  consulting  with  him,  she  being,  though  (it 
may  be)  not  of  less  clear,  yet  of  less  strong  intellectuals; 
and  in  that  respect  the  weaker  vessel :  her  he  attempts  ; 
for  Adam  was  not  deceived,  but  Eve;  that  is,  not  first, 
but  she  first ;  and  so  was  made  use  of  as  an  instrument  to 
deceive  him,  as  the  apostle  tells  us,  1  Tim.  ii.  14. 

And  because  time  doth  allow  me  to  go  no  further  now, 
let  me  onl)'  close  what  hath  been  now  said  with  a  caution 
to  that  sei ;  and  especially  those  that  are  in  the  conjugal 
relation.  Let  them  consider  what  God  hath  appointed 
that  relation  for.  He  gave  Eve  to  Adam  as  a  help  meet. 
"SVe  see  what  a  help  she  proved  ;  a  help  to  destroy  him  ; 
a  help  to  undo  him,  and  his  whole  race  and  progeny;  per- 
verting the  very  end  for  which  God  appointed  that  rela- 
tion. O  !  let  such  consider  and  look  to  it,  that  are  apt  to 
tempt  their  husbands  into  sin,  because  of  their  relation  ; 
because  of  the  affection  that  they  bear  to  them ;  because 
of  the  constant  opportunity  they  have  to  insinuate  into 
them,  when  their  pride,  and  their  vanity,  and  their  vindic- 
tiveness,  very  often,  must  be  all  employed  and  set  on  work 
to  draw  their  relative  into  sinful  combinations  with  them 
against  God,  when  he  appointed  them  to  be  helps  in  the 
relation  and  capacity  wherein  the)'  are  set.  They  should 
be  helps  to  duty;  helps  God-ward;  helps  heaven-ward; 
joint  helps,  walking  in  the  way  to  life.  It  lies  in  my  way 
to  note  this  ;  and  let  it  be  seriously  considered  and  noted, 
according  to  the  import  and  concernment  of  it. 


LECTURE  XXII.* 

BoT  we  are  to  consider  in  the  next  place,  and  that  as 
the  main  thing  more  immediately  to  be  considered  in  this 
case. 

(6.)  The  primitive  state  of  human  nature,  in  respect  of 
the  morality  which  was  founded  there,  and  wherein,  or 
■wherewith,  man  was  at  first  created.  You  may  remember, 
that  speaking  of  that  former  great  head,  the  state  of  man 
by  creation,  I'rom  that  te.'ct  which  tells  us  of  "  God's  having 
made  him  after  his  own  image,"  and  in  speaking  of  the 
moral  image  of  God  upon  man  in  his  creation,  compre- 
hending both  sanctity  and  felicity,  that  there  we  told  you 
we  were  neither  to  lay  the  matter  too  low,  nor  too  high  : 
not  so  low  as  to  make  it  thence  apprehensible,  thatthesin 
of  man  was  intrinsically  necessary,  however  it  might  be 
e.Ktrinsically,  with  reference  to  divine  foresight ;  that  it 
should  be  thought  intrinsically  necessary  would  be  of 
horrid  consequence  to  admit ;  for  that  would  be  to  make 
the  Author  of  his  being  the  Author  of  his  sin.  Therefore, 
great  care  was  to  be  taken,  not  to  lay  the  matter  so  low  as 
to  exclude  the  intrinsic  possibility  of  man's  standing  :  nor 

u'  Preaclied  Feljniary  31lli.  I6M. 


again,  was  it  to  be  laid  so  high  as  to  exclude  the  possibil- 
ity of  his  falling;  which  the  sad  event  doth  show. 

The  matter,  therefore,  of  his  fall,  is  principally  to  be  re- 
solved into  the  estate  wherein,  upon  the  account  of  his 
morals,  he  was  created;  that  is,  that  he  was  made  inno- 
cent, but  not  impeccable;  he  was  made  a  sinless  creature, 
but  not  with  an  impossibility  of  sinning;  and  in  particu- 
lar, his  mind,  it  was  made  apprehensive,  very  capable  of 
true  and  right  notions  of  things,  but  not  incapable  of 
wrong:  it  was  made  without  error,  but  not  indecepiible, 
under  no  present  deception  as  it  was  made,  and  yet,  not 
underan  impossibility  of  being  deceived  and  imposed  upon 
by  false  lepresenlalious  and  colours.  And  so  as  to  his 
will,  it  was  created  without  anj'  determination  to  good  ;  it 
was  made  in  that  state  of  liberty  as  to  be  in  a  certain  .sort 
of  equipoise,  according  as  things  should  be  truly  or  falsely 
represented,  by  the  leading  faculty,  to  the  mind  and  un- 
derstanding. And  so  hereupon,  according  to  this  original 
state  of  human  nature,  there  was  a  possibility  remaining 
of  what,  no  doubt,  did  ensue.     As, 

[1.]  Fauhy  omission  in  several  respects.    As, 

First,  Of  prayer,  in  the  instant  and  article  of  temptation. 
It  had  been  a  creaturely  part  in  that  instant,  presently  to 
have  looked  up;  "  Lord,  1  am  thy  creature,  the  work  of 
thine  hands,  leave  me  not  to  err  in  such  a  critical  season 
as  this."     And  again. 

Secondly,  Of  dependance.  The  creature,  as  such,  was 
by  the  law  of  his  creation  obliged  to  depend ;  that  is,  a 
reasonable  creature,  capable  of  being  governed  by  a  law, 
was  obliged  to  an  intelligent,  voluntary  dependance,  as  all 
creatures,  as  creatures,  have  a  natural  dependance  :  and 
it  cannot  be  otherwise  with  any  of  them.  There  should,  by 
such  a  dependance,  have  been  a  derivation  and  drawing 
in  asustaining,  strengtheuinginfluence,  denoro,  as  the  exi- 
gency of  such  a  case  did  require. 

Thirdly,  And  of  consideration.  There  was,  no  doubt, 
an  omission  of  that ;  that  he  did  not  use  the  understanding 
power  and  faculty  that  God  had  endued  his  nature  with, 
to  ponder,  and  weigh,  and  balance  things  in  that  juncture 
of  time.  He  being  essentially,  as  to  his  mind  and  spirit, 
a  thinking  creature,  should  have  used  thoughts  with  more 
equity ;  that  is,  have  balanced  things  on  the  one  hand  and 
the  other.  And  this,  it  is  plain,  was  not  done.  And  there 
was  no  doubt, 

Fourthly,  An  omission  of  the  exercise  of  the  great  prin- 
ciple of  love,  which  could  not  but  be  most  connatural  to 
such  a  creature  :  love  to  God,  love  to  himself,  love  to  his 
posterity.  This  principle  was  not  excited  and  drawn  forth 
into  act  and  exercise,  as  it  ought,  in  such  an  exigency,  to 
have  been.     And  this  as  easily  made  way  for, 

[■3.]  Faulty  commissions  even  in  the  inward  man, 
mental  and  cordial  ones  in  the  mind,  and  in  the  heart. 
As, 

First,  The  allowing  himself  to  aim  at  greater  measures 
of  knowledge,  than  God  had  yet  thought  fit  for  him  ; 
whereas,  he  should  have  been  content  with  a  state  in  which 
God  had  set  him  in  thi.s  respect,  and  have  waited  for  his 
further  manifestations  to  him,  of  what  it  was  fit  and  con- 
venient for  him  to  know.  It  is  plain,  the  temptation  was 
specious  unto  the  cognitive  power  of  man  ;  "  Ye  shall  be 
as  gods,  knowing  good  and  evil ;"  a  veiy  plausible  tempta- 
tion to  a  creature  made  capable  of  knowing  much,  and 
therefore,  could  not  but  have  a  desire  (suitable  to  such  a 
capacity)  of  knowing  more  than  he  yet  did.  He  might 
easily  apprehend  that  this  his  state,  m  this  respect,  was  not 
so  perfect,  though  it  was  not  sinfully  imperfect.  He  was 
guilty  of  no  culpable  and  blameable  ignorance  before  ;  but 
not  endued  with  .so  much  knowledge,  but  that  he  could 
easilv  apprehend  it  might  grow.  But  it  was  to  have  grown 
in  a  regular  way ;  partly  by  his  own  improvement  of  his 
reasoning  power  ;  and  partly  by  a  patient  expectation  of 
God's  further  manifestations  and  discoveries  to  him.  But 
he  complies  with  the  temptation  that  thus  is  given  to  his 
cognitive  faculty,  catching  at  a  sudden  power  of  k"nowing, 
beyond  what  belonged  to  his  compass,  and  was  within  his 
reach,  by  ordinary  and  allowable  methods  and  means.  And 
then  there  was  no  doubt. 

Secondly,  Asinfulcherishingofsensitiveappetite,  which 
it  belongs  to  a  reasonable  creature  to  have  governed,  and 


1196 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II. 


kept  ■within  limit?!.  He  wa.s  of  a  compound  nature ;  in- 
tellectual, and  sensible;  and  the  sensitive  naiuie  is  per- 
mitted to  aspire  and  set  up  for  the  government,  and  it  is 
yielded.  A  a;reat  violation  of  ihe  law  of  hi.s  nature,  and 
'hat  order  that  God  had  settled,  at  first,  of  superiority  and 
luleriority  between  his  natural  powers.  The  object,  no 
doubt,  was  very  tempting',  fair  to  the  eye,  and  it  is  likely 
might  carry  a  fragrancy  and  odoriferousness  with  it  to  the 
smell ;  and,  in  conjunction  with  the  other  methods  of 
temptation,  this  might  signify  much.  But,  in  the  mean' 
time,  the  cherishing  and  indulging  sensitive  appetite 
against  the  law  of  the  mind  and  rational  nature,  could  not 
but  be  a  very  faulty  commission  in  thfs  respect. 

And  so,  altogether  comes  to  discover  the  difference  he- 
tween  paradise  and  heaven,  the  paradisiacal  state  and  the 
heavenly  state.  There  was  at  first,  in  paradise,  sinle.ssness  ; 
thus  far,  there  was  a  posse  timi  pcccare,  a.  pnssibilily  of  not 
sinning  ;  but  in  the  heavenly  stale  a  non  posse  pcccare,  an 
impossibility  of  sinning.  This  difference  was  soon  to  be 
understood;  that  is,  it  is  now  to  be  coUecled  frum  what 
did  soon  and  early  appear  in  view.  Man  was  not  made 
in  a  state  of  oomprehensor,  in  that  which  was  lo  be  his  ulti- 
mate and  consummate  slate;  but  in  a  stale  of  probation, 
made  a  probationer,  in  order  to  some  further  slale,  which 
upon  his  approving  him.self  he  was  to  be  introduced  into. 
And  such  a  defectibility,  a  possibility  of  understanding 
things  wrong,  and  choosing  wrong,  it  was  most  suitable  lo 
the  primitive  state  of  man.  According  lo  all  that  we  can 
apprehend  of  the  wisdom  of  God,  there  must  be  a  state  of 
probation,  before  a  stale  of  retribution;  before  punishment 
or  reward,  there  must  be  an  obedienlial  state,  wherein  a 
man  shall,  as  he  acquits  himself,  be  capable  of,  or  liable  lo, 
the  one  or  to  the  other.  Nothing  could  be  more  congruous 
unto  the  perfection  of  that  Supreme  Being  who  was  the 
Author  of  our  being,  than,  that  this  should  be  the  state  of 
things  between  him  and  man,  at  the  first. 

And  now,  before  we  pass  from  this  head  there  are  sun- 
dry instructive  corollaries  ^r  inferences,  that  we  may  take 
up  from  it. 

1.  One  we  have  men'.oned  already,  (as  it  the  last  time 
came  in  our  way,)  tha'  is,  of  what  concernment  it  is  to  the 
female  sex  to  take  heed  of  comporting  duly  wilh,  or  lest 
they  should  violate  or  pervert  the  intern  of,  their  being  made 
what  ihey  are;  and  that  they,  coming  into  the  conjugal 
estate,  should  be  helpers  to  them  with  whom  they  are  con- 
joined in  that  slate.  "Let  us  make  for  man  a  help  meet 
for  him  ;"  we  see  how  the  design  of  that  very  instituiion 
was  perverted  and  lost  at  first.  A  help  !  such  a  help  as 
helped  to  destroy  him,  and  ruin  the  world  with  him.  It 
was  not  he  that  was  deceived;  (as  the  apostle  to  Timothy 
notes  ;)  that  is,  not  first  deceived,  but  she,  a  woman  that 
God  had  given  him.  And  it  is  not  without  apparent  need, 
but  most  agreeable  to  Iheducture  of  Scripture  in  this  case, 
that  such  a  remark  as  this  should  be  made  ;  and  that  they 
whom  it  concerns,  should  receive  instructions  byii;  for 
history  is  full  of  many  dreadful  inslances,  what  tragedies, 
feminine  subtleties,  and  pride,  and  lust,  and  envy,  and 
vindictiveness,  hath  brought  about  in  this  wretched  world. 
But, 

2.  We  may  further  learn  from  the  whole,  that  it  is  of 
equal  concern  to  that  sex  to  which  God  hath  given  the 
priority,  that  they  keep  up  to  the  law  of  their  state  ;  which 
IS  to  be  leaders  and  guiders  in  the  state  of  marriage  when 
they  come  thereinto;  and  that  ihey  dwell  with  the  other 
relative,  according  to  knowledge  ;  (as  the  aposlle  Peter's 
expression  is,  1  Pet.  iii.  7,)  that  ihey  comport  with  the  ob- 
ligation that  the  original  institution  hath  laid  upon  them  as 
to  this.  For  we  are  not  to  think  that  Adam  could,  there- 
fore, be  excused  because  Eve  solicited  him,  having  offended 
first;  no  more  than,  afterwards,  Ahab  was  excused  for 
being  a  wicked  man  above  all  others,  (upon  the  matter  there 
wa.snone  like  him  for  wickedness,)  because  that  Jezebel  his 
wife  stirred  him  up,  as  it  is,  1  Kings  xxi.  25.  He  was  not, 
therefore,  a  more  innocent  person  ;  no,  he  was  wicked, 
even  beyond  parallel,  though  Jezebel  his  wife  stirred  him 
up ;  for  Adam  ought  to  have  done  the  business  of  hi?  sta- 
tion. He  that  is  first  in  such  a  relation,  and  that  hath  the 
higher  dignity,  ought  to  comport  with  the  obligation  of  the 
law  of  his  state,  and  to  exercise  that  more  confirmed  judg- 
ment which  is  supposed  did  belong  to  him.     That  he  did 


not  so,  this  made  him  guilty  before  the  Supreme  Judge. 
"  Because  thou  hast  hearkened  to  the  voice  of  tliy  wile;" 
(Gen.  lii.  17.)  therefore,  the  malediction  of  the  doom  comes 
upon  him,  which  hath  been  so  generally  transmitted  as 
we  know.     Again, 

3.  We  learn,  hence,  that  the  grace  of  God,  not  as  it  is 
eminent  ,n  himself,  but  as  it  is  transient,  doth  issue  forth, 
and  is  communicated  and  imparted  here  and  there,  doth 
admit  of  degrees;  there  may  be  more,  or  there  may  be  less 
given  forth,  according  to  Ihe  mere  pleasuie  of  the  Free 
giver,  A  contemplation  that  tends  highly  and  justly  tc 
exalt  and  magnify  the  grace  of  God,  and  ihe  God  of  all 
grace,  in  the  absoluteness  of  that  liberty  which  maketh  it 
what  it  is,  that  is,  "grace."  It  could  not  be  grace  if  it 
were  not  most  free.  And  being  so,  then  he  might  dispense 
more,  or  he  might  dispense  less,  as  to  him  seemelh  good. 
We  are  not  to  think  there  was  nothing  of  grace,  noihing 
ofdignation,  nothingof  vouchsafement,  in  God's  first  treat- 
ment of  Adam  ;  thai  he  would  make  him  such  a  creature, 
that  he  would  give  him  such  endowments  as  he  did,  it  was 
all  of  good  pleasure.  But  so  ahsoluie  liberty,  as  dolh  be- 
long to  grace,  might  issue  forth  in  higher  or  in  lower  de- 
grees, as  should  seem  meet  lo  the  Free-giver  ;  he  might 
give  so  much  of  his  own  influence,  as  by  which  it  was  in- 
trinsically possible  (as  was  said  before)  not  to  have  sinned  ; 
while  he  was  under  no  obligation  to  give  forth  so  much  Si 
to  make  it  impo.ssible  to  sin.     Again, 

4.  We  may  further  learn,  hence,  that  by  the  same  steps 
and  degrees  by  which  man  did  at  first  depart  from  God, 
God  did  depart  from  man  ;  forsook  not  but  being  for- 
saken ;  so  that  the  measure  which  he  gave  long  after,  was 
at  first  observed  strictly;  (as  it  still  is  every  where  in  the 
world;)  God  is  with  you  while  you  are  with  him:  so  it 
ever  was,  so  it  ever  will  be,  between  him  and  his  intelligent 
creatures.  As  Ihecreatures  goes  off  from  him,  he  righte- 
ously recedes  and  goes  from  the  ciealure.  Not,  that  on 
Ihe  part  of  favour  he  puts  himself  under  any  negative  tie, 
ihat  is  not  to  be  thought  or  imagined,  but  he  is  pleased  to 
put  himself  under  a  positive  one ;  that  is,  he  halh  put  him- 
self under  no  obligation  lo  do  more  than  according  to  this 
rule.  For  that  he  most  frequently  di  th ;  and  (in  the  stale 
of  apostacy)  without  it,  who  could  be  saved  1  None  could, 
if  God  did  not  draw  nigh  to  men  ;  or  took  up  a  thought  so 
to  do.  That  rule  is  no  negative  tie  upon  God:  but  he 
hath  been  pleased  to  put  himself  under  a  positive  tie  ; 
that  is,  such  as  are  in  the  state  of  grace  now,  God  will  be 
with  them  while  they  are  with  him.  As  to  Adam,  who 
was  in  a  stale  of  grace  of  another  kind  at  fir.st,  God  W'ould 
most  certainly  be  with  him  as  long  as  he  was  wilh  God. 
And  ,so  it  is  still,  with  any  lhat  are  in  a  state  of  grace,  any 
Ihat  God  takes  to  be  his  peculiar  people  :  "  I  will  be  wilh 
you  while  you  are  wilh  me  ;"  he  will  never  do  less  than 
lhat.  He  may,  many  times,  do  more,  incomparably  more, 
unspeakably  more :  he  may  prevent,  and  be  beforehand  ; 
or  he  may  follow  men  in  their  wanderings,  even  as  he  di(l 
Adam  him.self  when  he  was  wandered  and  gone  off.  But 
he  would  never  go  off"  from  Adam  first ;  he  only  did  go 
off  and  depart  from  him  by  such  steps  as  by  which  Adam 
did  depart  from  God  ;  and  not  being  tied  lo  llie  contrary, 
he  might  do  so,  and  for  wise  and  holy  ends  did.  But 
again, 

5.  "VVe  may  further  learn,  hence,  that  such  a  liberty  ol 
will  as  stands  in  a  mere  indifferency  to  good  or  evil,  is  no 
perfection  unalterably  and  immutably  belonging  to  the 
nature  of  man  :  noihing  can  be  more  apparent,  such  a 
liberty  as  lhat,  is  most  unfit  to  be  magnified  and  made 
such  an  idol  of  as  it  hath  by  many  wilhin  Ihe  Christian 
world.  For  ii  is  plain,  and  nothing  can  be  plainer,  that  it 
did  not  belong  as  aperfection,  immutably,  to  the  nature  of 
man.  It  was  very  suitable  to  that  less  perfect  stale  in 
which  man  was  created  and  made.  But  it  is  not  to  be 
found  agreeing  to  it  immutably,  and  without  variation,  at 
any  time  since,  or  ever  will  again.  It  just  served  for  that 
state  wherein  he  was  at  first  made,  such  a  liberty  as  stood 
with  an  indifferency  to  good  and  evil,  (whether  that  good 
or  evil  should  lie  in  doing  or  not  doing,  or  whether  it 
should  lie  in  doing  this  or  doing  that,)  it  never  belonged 
to  man,  but  only  in  that  first  juncture,  as  being  very  suit- 
able to  the  state  in  which  man,  as  a  probationer,  was  made 
and  set  at  first.     But  it  is  not  found  to  be  with  man  ever 


Lect.  XXIII. 


THE  FALL  AND  FALLEN  STATE  OP  MAN. 


1197 


since,  or  is  ever  like  to  be  again  :  for  in  the  unregenerate 
stale,  there  is  a  liberty  only  unto  evil,  so  as  "  all  the  ima- 
ginations of  men's  hearts  are  only  evil,  and  that  continu- 
ally." There  is  no  liberty  as  to  any  spiritual  good,  saving 
good.  And  again,  even  the  regenerate  state,  though  there 
be  a  liberty  to  good  through  grace,  yet  it  is  very  imperfect. 
And  then,  look  to  the  consummate  state  of  saints  in  glo- 
ry, and  there  is  only  liberty  to  good;  no  liberty  of  sm- 
ning  :  nay,  no  liberty  to  good  or  evil,  (consider  the  matter 
morally,)  not  at  all.  So  that  so  magnified  an  idol  of  li- 
berty of  will,  as  if  it  were  an  inseparable  perfection  of 
the  nature  of  man,  was  never  known  to  agree  to  it,  but  in 
its  first  slate :  and  no  more  was  ever  found  belonging  to  it 
since,  nor  ever  will  be. 

It  may  be  said,  it  is  only  the  moral  good  and  evil,  which 
is  superadded  to  the  nature  of  man,  that  alters  the  case 
with  him  :  and  that  doth  not  change  his  nature  ;  but  that 
his  nature  will  still  be  the  same.  And  it  is  very  true,  his 
nature  is  the  same  that  at  first  it  was  ;  otherwise,  he  could 
not  be  the  same  creature  that  did  offend,  and  comes  to  be 
punished  ;  or  that  shall,  by  grace,  be  made  to  comply  with 
the  terms  of  God's  gracious  covenant ;  and  that  shall  af- 
terwards come  to  be,  through  grace,  rewarded.  He  would 
not  be  the  same  creature,  if  there  were  a  change,  quite,  of 
his  nature,  and  the  essentials  of  his  being :  man  would  not 
be  man,  he  would  be  another  thing.  But  then,  as  moral 
good  superadded  hereunto,  the  one  or  the  other  of  Ihem 
may  be  without  making  his  nature  another  thmg.  It  can- 
not, therefore,  be  said,  that  this  liberty  of  will  is  altogether 
inseparable  from  his  nature.  And  if,  in  the  heavenly  state, 
(which  is  most  plain  and  evident,)  confirmation  in  good 
doth  nothing  spoil  a  man's  liberty,  then,  the  efficacy  of  his 
grace  in  his  present  state  doth  not  spoil  a  man's  liberty 
neither :  nay,  it  doth  much  less ;  for  if  it  should  be  sup- 
posed to  do  so,  then  a  man  would  be  less  a  man  for  being 
a  glorified  man;  it  would  be  a  diminution  to  the  dignity 
of  man,  and  he  would  be  the  worse  for  going  to  heaven; 
because  there,  his  liberty  ceaseth,  a  liberty  to  good  or  evil. 
What  an  unimaginable  thing  is  that,  that  it  should  be  a 
depression,  a  diminution,  to  a  man,  to  glorify  him  I  that 
that  should  be  a  maim  of  his  nature  !  But  if  the  glory  of 
heaven  do  not  diminish  a  man,  or  be  a  maim  to  him,  be- 
cause it  takes  away  the  possibility  of  sinning  in  the  hea- 
venly state  ;  then,  the  efficacy  of  grace,  in  the  present 
state,  is  no  diminution,  nor  blemish,  nor  maim  to  the  na- 
ture of  man  now  neither.    Again, 

6.  We  may  further  learn,  hence,  what  cause  we  have  to 
apprehend  and  dread  the  destructive  designs  of  the  devil. 
For  what !  do  we  apprehend  that  he  is  less  an  enemy  to 
God,  or  less  an  enemy  to  man,  now,  than  he  was  at  first  1 
Do  you  think  the  devil  is  grown  kinder,  more  good-natured, 
less  intent  upon  the  destruction  of  souls,  and  less  mali- 
cious against  heaven  1  It  is  a  most  intolerable,  most  in- 
excusable thing,  that  we  who  pretend  to  believe  the  reve- 
lation of  God  about  these  things,  and  do  hereby  know  the 
devil  to  have  been  a  "  murderer  from  the  beginning,"  and 
may  collect,  that  he  is  .still  going  about,  that  he  may  de- 
stroy and  devour  as  a  roaring  lion;  I  say,  the  Lord  have 
mercy  upon  us,  that  notwithstanding  we  pretend  to  know 
and  believe  all  this,  we  should  live  so  secure  as  we  do, 
without  any  thought  of  any  such  thing.     And, 

7.  It  may  give  us  to  understand  the  madness  of  self- 
confidence,  that  we  should  be  so  little  afraid  of  sin  ;  that 
we  should  be  so  little  afraid  of  temptation  ;  that  we  should 
be  .so  apt  to  trust  our  own  strength  :  and  when  that  per- 
fect slate  wherein  Adam  was  made  in  paradise,  was  not 
enough  to  secure  him,  that  we  should  live  such  independ- 
ent lives,  so  .seldom  look  up;  that  we  have  not  the  sense  of 
that  petition  more  deeply  wrought  into  our  .souls,  "that 
we  may  not  be  led  into  temptation."  Divers  other  things 
there  are  that  might  be  hinted,  but  I  shall  only  add  this, 
for  the  present, 

8.  We  may  further  learn,  that  there  is  no  need  that  there 
should  be  any  new  invented  account  of  the  first  apostacy 
of  man,  so  as  therein  to  depart  from  the  plainness  and 
simplicity  of  the  letter  of  that  history,  which  God  hath 
given  us  of  it ;  there  is  no  need  of  any  such  thing.  The 
matter,  as  Scripture  represents  it,  and  as  we  have  (though 
less  perfectly)  represented  it  from  Scripture,  as  it  lies,  is 

*  Preactied  IVIaicli  loth.  1634. 


rational  and  congruous  enough  ;  and  such  as  we  need  not 
be  ashamed  to  own  and  avow  to  the  world.  There  are 
those  that  are  so  over-officious  in  these  matters,  as  to  trou- 
ble the  world  with  their  fine  notions  and  accounts  thereof, 
altogether  alien  from  the  letter  of  the  history,  that  so  they 
may  (as  is  pretended)  make  things  look  a  little  more 
plausibly  than  the  letter  of  history  doth  represent  them  ; 
when  indeed,  if  the  matter  be  searched  into,  the  design 
seems  to  be,  not  to  make  them  look  plausible,  but  ridicu- 
lous :  and  their  business  is  not  to  expound  Scripture,  but 
to  expose  it,  and  the  whole  of  our  religion.  But  I  shall 
say  no  more  to  them  now  neither. 


LECTURE  XXIII.* 

So  far  we  have  gone  in  our  course  of  treating,  in  some 
order,  of  the  several  heads  of  religion,  as  to  enter  upon 
this  doctrine  of  the  apostacy,  which  we  proposed  to  con- 
sider and  speak  to  from  this  text,  Si7i  entered  into  the 
world,  and  death  by  sin,  and  therein  to  treat  of  these  three 
general  heads. 

I.  Of  the  fall  of  the  first  man. 

II.  Of  the  fallen  state  of  man.    And, 

III.  Of  the  consecution  of  the  latter  of  these  upon  the 
former. 

And  for  the  First  of  these  generals,  the  Fall  of  the  First 
Man,  we  proposed,  therein,  to  consider  and  speak  to  these 
four  more  special  heads:  1.  The  sin  by  which  he  fell; 
2.  The  way  how  he  fell  into  and  by  this  sin ;  3.  The 
death  that  did  ensue;  and,  4.  The  dueness  of  that  death 
upon  this  sin :  and  we  have  spoken  to  the  two  first  of 
these. 

3.  We  come  now  to  the  third,  the  death  that  did  ensue 
as  to  this  first  man.  And  here  the  inquiry  may  be,  whe- 
ther that  the  death  contained  in  the  commination  or 
threatening,  be  principally  meant,  or  the  death  that  is  in 
other  terms  expressed  in  the  consequent  sentence  1  The 
first  of  these,  you  read  Gen.  ii.  17.  and  the  latter  you  read, 
Gen.  iii.  from  the  17th  to  the  I9th  ver.  I  say,  whether 
the  death  expressed  in  the  commination — "  In  the  day  that 
thou  eatest  thereof;  thou  shall  surely  die,"  or  thai  which 
is  in  other  words  expressed  (not  by  the  word  death)  in  the 
sentence,  "Dust  thou  art  and  unto  dust  thou  shall  return," 
be  the  same,  yea  or  no;  it  is  plain,  that  there  is  a  real  dif- 
ference betwixt  the  commination  (formally  considered) 
that  contains  the  one,  and  the  sentence  that  expresses  the 
other. 

By  the  former,  the  commination  or  threatening,  is  esta- 
blished (as  far  as  the  comminatory  sanction  could  go)  that 
law  or  covenant  of  works,  which  was  to  concern  all  man- 
kind. By  the  latter,  to  wit,  the  sentence,  there  was  a  par- 
ticular application  of  this  law,  now  transgressed,  unto  this 
particular  case  of  transgressing  Adam  ;  as  that  is  the  pro- 
per business  of  a  sentence,  to  apply  the  law  according  to 
which  it  must  be  understood  to  pass  to  the  particular  case 
of  oflfenders,  when  they  come  to  be  judged  by  that  law. 

But  it  is  here  more  distinctly  to  be  considered,  whether 
that  the  sentence  do  not  carry  with  it  some  moderation  as 
to  the  evil  or  penalty  contained  in  the  threatening  of  com- 
mination: in  reference  whereto,  these  particulars  are  wor- 
thv  your  consideration. 

(I.)  That  the  terms,  wherein  the  one  and  the  other  are 
to  be  delivered,  are  not  the  same;  for  the  terms  of  the 
commination,  by  which  ihe  law  or  covenant  of  works,  that 
was  to  concern  all  mankind,  is  established,  as  by  a  solemn 
sanction,  goes  in  the.se  express  terms :  "  In  case  thou  eatest, 
thou  shall  (as  we  read  it)  surely  die:"  thou  shall  die  the 
death,  or,  dying,  thou  shall  die.  But  the  sentence  hath 
not  the  word  "  death"  in  it ;  but  it  speaks  of  sundry  mise- 
ries that  should  attend  this  life,  and  that  should  end,  at 
length,  in  the  dissolution  of  the  compound,  and  especial- 
ly, of  the  earlhlv  part :  "  Dust  thou  art,  and  unto  dust  shalt 
thou  return."  Having  worn  out  a  sad  life  amidst  many 
sorrows  here  on  earth,  thou  shalt  go  to  the  dust  at  last,  as 
thou  art  dust.    And, 


1198 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


(2.)  It  is  lo  be  considered,  that  these  different  terms  are 
not  apt,  fully,  to  express  the  same  thing  :  for  whereas,  it 
is  said  in  the  commination,  "  In  the  day  thou  eatest  there- 
of thou  shalt  die  the  death,"  these  are  expressions  very 
fitly  accommodated  to  signify  death  in  the  utmost  extent, 
in  all  the  latitude  of  it,  "  thou  shalt  die  the  death:"  all 
the  fulness  of  deatli  seems  to  be  comprised  therein  with- 
out limitation.  But  in  the  sentence,  when  the  great  day 
comes  to  pass  judgment  upon  the  delinquents,  (the  law  be- 
ing now  violated  and  broken,)  you  have  not,  in  his  appli- 
cation to  either  of  the  human  offenders,  any  so  terrible 
expressions  as  this,  only  they  are  doomed  to  manifest  sor- 
rows and  miseries  :  and  it  is  told  lo  Adam,  (in  whom  the 
woman  must  be  comprehended  as  being  taken  out  of  the 
man,)  that  "  dust  they  are,  and  unto  dust  they  shall  re- 
turn;" therefore,  there  seems  to  be  much  less  in  the  sen- 
tence than  in  the  commination.    And, 

(3.)  It  is  to  be  considered,  that  between  these  two,  the 
Gospel  did  intervene;  that  is,  between  the  commination 
and  the  sentence :  the  commination  was  given  with  the  law 
to  man  yet  innocent:  when  he  was  now  fallen  and  had 
tran.sgressed,  then  cometh  the  sentence;  but  it  so  comes 
as  that  the  Gospel  steps  in  between,  being  tacitly  insinu- 
ated in  reference  to  them,  in  what  was  directly  said  to  the 
serpent;  that  which  was  a  curse  to  him,  was  a  blessing  to 
them :  "  I  will  put  enmity  between  seed  and  seed,  be- 
tween thy  seed  and  the  woman's  seed  ;  and  that  seed  shall 
break  thy  head,  though  thou  shalt  bruise  his  heel."  And 
this,  the  grace  of  God  might,  for  ought  we  know,  apply 
and  bring  home  to  the  case  of  Adam,  as  it  was  applied  to 
all  the  more  special  seed  of  the  woman,  that  should  come 
to  be  united  with  him  who  was  most  eminently  the  wo- 
man's seed.  And  therefore,  it  might  very  well  be,  that 
though  all  the  fulness  and  horrors  of  death,  taken  in  its 
utmost  latitude  and  comprehension,  were  included  in  the 
commination,  there  might,  in  pronouncing  the  sentence 
upon  Adam,  be  as  great  a  mitigation,  as  the  variation  of 
the  terms  doth  import. 

But  our  inquiry  here  must  be  concerning  the  death  con- 
tained in  the  commination,  where  we  have  the  term  of 
"death,"  double  death,  or  dying  the  death,  most  expressly 
made  use  of  And  it  is  by  that,  that  the  dying  of  this 
death  is  to  be  measured;  to  wit,  by  the  commination,  as 
it  did  concern  Adam,  and  it  must  concern  Adam's  poste- 
rity. And  admit  that  there  was  a  real  mitigation  upon 
the  intervening  of  the  Gospel,  and  the  exercise  of  the 
grace  of  God,  applying  it  in  Adam's  case,  yet  we  are  still 
to  consider  the  death  that  was  contained  in  the  commina- 
tion, as  due  to  Adam;  due,  to  wit,  in  a  former  instance, 
before  there  could  be  a  mitigation  in  a  latter,  in  a  follow- 
ing instance:  for  supposing  there  were  then  so  quick  and 
speedy  a  remission  in  so  great  part,  yet,  the  penalty  remit- 
ted must  be  due,  before  it  could  be  remitted.  It  must  be  a 
debt,  before  it  could  be  a  remitted  debt.  And  .so  concern- 
ing the  death  that  was  due,  which  offending  Adam  and  his 
posterity  became  subject  and  liable  to;  I  say,  concerning 
that  it  is  we  have  to  inquire,  as  his  dueness  is  measured 
by  the  commination  ;  though  indeed,  we  are  not  yet  ac- 
cording to  the  series  and  order  of  discourse,  to  consider 
this  death  in  the  extcnsiveness  of  it  to  Adam's  posterity; 
for  that  comes  in,  under  the  next  general  head,  the  fallen 
state  of  man;  whereas,  we  have  only  now  toconsider  the 
fall  of  the  first  man,  and  what  did  concern  the  case  of 
Adam  himself  And  so,  our  inquiry  is.  What  death  it 
was  that  was  threatened  to  him,  upon  the  supposition  that 
he  should  transgress  1  And  of  this  matter,  I  -shall  give 
you  an  account  in  several  particulars. 

[1.]  Most  plain  it  is,  that  corporeal  death  was  included 
in  the  meaning  of  the  commination  ;  for  that  he  did  actu- 
ally incur.  You  read,  in  the  .short  history  that  we  have  of 
him,  that  death,  at  length,  finished  his  course.  He  lived  so 
long,  and  he  died.  And  it  could  not  be,  that  he  should  in- 
cur that  which  was  not  due.  And  if  it  were  due,  it  must  be 
so  upon  the  commination  ;  as  the  dueness  of  any  such  pu- 
nishment, upon  any  delinquent,  is  first  measured  by  the 
law;  the  sentence  is  to  proceed  according  to  law;  that  is,  so 
far  as  not  to  go  beyond  it:  it  is  possible  there  may  he  mitiga- 
tions, but  the  extent  of  the  law  cannot  be  exceeded.  That 
is  therefore  plain,  that  corporeal  death  was  included.  And, 
[2.]  It  is  very  evident  too,  that  much  more  was  included 


than  corporeal  death  :  for  Adam  did  actually  sutler  more, 
(as  is  manifest)  than  mere  corporeal  death  ;  as  the  labours, 
and  hardships,  and  sorrows  of  life,  and  whatsoever  else 
besides,  about  which  we  shall  further  inquire  anon.  And, 

[3.]  That  more  beyond  corporeal  death  could  not  inean 
annihilation,  or  an  extinction  of  his  being.     For, 

First,  We  do  not  find  that  either  he,  or  any  one  else, 
was  ever  annihilated,  or  that  any  creature  ever  was.  No 
such  thing  appears,  that  either  he,  or  any  man,  or  any 
thing,  was  actually  reduced  to  nothing.     Nor  again, 

Secondly,  Could  death  be  a  proper  expression  of  anni- 
hilation, for  annihilation  is  not  adequately  opposite  to  life. 
There  is  no  adequate  opposition  between  life  and  annihila- 
tion :  if  there  were,  then  life  and  non-annihilation,  or  con- 
tinuing such  a  thing  in  being,  must  be  equivalent  terms,  if 
the  other  be  adequately  opposite  terms.  But  it  is  plain,  they 
are  not  so  ;  because  it  is  manifest,  there  are  many  things 
m  being,  and  which  are  somewhat,  and  yet  do  not  live. 
Therefore,  to  suppose  that  annihilation  should  be  the  thing 
meant  by  death,  here,  as  is  threatened  to  Adam,  and  so  to 
offending  man  in  him,  is  a  dream  without  a  pretence  or 
ground,  neither  to  be  found,  or  any  shadows  of  it,  in  Scrip- 
ture ;  nor  at  all  agreeing  to  the  reason  of  the  thing. 

To  reduce  a  thing  to  nothing,  is  no  apt  kind  of  punish- 
ment. There  is  no  other  thing,  indeed,  but  a  reasonabl '. 
creature,  that  is  capable  of  punishment,  properly  so  called. 
But  the  reduction  of  any  thing  to  nothing,  is  to  put  it  ab- 
solutely out  of  any  capacity  of  apprehending  itself  under 
divine  displeasure  ;  or,  that  it  is  self-fallen,  under  the  ani- 
madversion of  justice  :  and  therefore,  is  a  most  unsuitable 
thing  to  be  designed  lor  the  punishment  of  a  reasonable 
creature,  if  it  were  to  be  called  a  creature.  But  the  very 
notion  is  most  unsuitable  to  it.    And  therefore, 

[4.]  There  is  no  doubt,  but  spiritual  death  is  included. 
"  "Thou  shalt  surely  die,"  thou  shalt  die  the  death  :  here 
must  be  included  spiritual  death;  the  death  of  the  soul: 
not  naturally  understood,  but  morally ;  for  naturally,  the 
soul  is  immortal,  and  can  never  die.  But  death,  in  refer- 
ence to  the  soul,  being  taken  morally,  that  is,  as  inclusive 
both  of  sin  and  mi.sery,  so  the  soul  is  liable  to  death,  and 
became  no  doubt  the  subject  of  it,  in  this  very  case,  ante- 
cedently to  the  restitution,  and  recovery,  and  the  actual 
supervention  of  the  divine  grace.  And  when  we  say  that 
death,  in  this  sense,  that  is,  the  moral  sense,  doth  include 
both  sin  and  misery,  it  must  do  so,  even  by  the  same  reason, 
by  which  life,  in  the  moral  sense,  doth  include  both  sancti- 
ty and  felicity.    And  it  is  manifest,  it  doth  include  both. 

But  then,  we  must  further  know,  that  sin  being  included 
in  this  death,  it  must  be  in  a  two-fold  notion,  which  we 
must  understand  in  our  minds  concerning  sin  ;  that  is,  sin 
is  lo  be  considered,  either  as  it  is  an  evil  against  God  ;  or 
it  is  to  be  considered,  also,  as  an  evil  to  ourselves.  As  an 
evil  against  God,  so  it  could  be  a  wrong  to  him,  though  it 
cannot  he  a  hurt.  And  in  that  sense,  or  according  to  that 
notion,  we  are  not  lo  take  sin  here,  for  so  we  considered  it 
under  the  former  head.    Very  true  it  is,  we  must  add, 

[5.]  That  there  is  a  neces.sary  complication  of  sin  and 
misery  with  one  another,  as  there  isof  sanctity  and  felicity 
with  one  another  :  they  are  complicated,  and  cannot  but 
be  so,  even  in  their  own  natures.  But  though  they  cannot 
be  severed,  they  may  be  considered  distinctly.  Severed 
they  cannot  be,  neither  of  these  two  pairs — neither  sin  and 
misery,  nor  holiness  and  blessedness.  Neither  of  the  pairs 
can  be  disjoined  or  severed  :  the  love  of  God,  that  compre- 
hends in  it  all  our  duty,  and  all  our  felicity,  virtually,  as 
being  the  great  active  principle,  and  the  great  fruitive;  that 
principle,  from  whence  I  am  to  do  all  the  good  I  do ;  and 
that  principle  by  which  I  am  to  enjoy  all  the  good  that  I 
enjoy,  or  am  cap.-iblc  of  enjoying.  Both  of  these  two  things, 
summed  up  together  in  one  virtual  principle  of  love,  can 
never  be  disjoined  or  severed,  anymore  than  a  thing  can  be 
torn  and  severed  from  itself  And  so  the  case  is,  as  to  the 
opposite  pair;  sin  ajid  misery,  they  can  never  be  disjoined 
or  severed,  for  they  are  virtually  comprehended  in  one  and 
the  same  principle;  to  wit,  enmity  lo  God;  upon  the  ac- 
count whereof,  while  it  prevails,  it  is  impossible  either  to 
obey  God  or  enjov  him.  These  two,  therefore,  cannot  but 
he  inseparable.  But  while  they  are  inseparable,  yet  they 
are  distinct  too.  As  to  this  latter  pair,  wherein  we  are 
now  concerned,  lo  wit,  sin  and  misery;  "  To  he  carnally 


Lect.  XXIII. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


U99 


minded  is  death."  And  as  it  is  misery,  and  so  a  hurt  and 
ruin  to  us,  so  it  is  to  be  considered  here  as  it  comes  under 
the  notion  of  the  threatened  death,  and  so  doth  make  a 
part  of  the  threatened  penalty ;  that  is,  sin  carrying  a  self- 
punitive  malignancy  in  it.  God  having  been  once  offend- 
ed, he  leaves  the  sinner  (till  grace  doth  work  the  reparation) 
under  the  self-pimishment.  "  Thine  own  wickedness  shall 
correct  thee."  And  so,  in  this  sense  it  is  that  spiritual 
death  must  comprehend  in  that  death  contained  in  the 
commination:  "In  the  day  thou  eatest  thereof  thou  shalt 
die  the  death."  It  must  comprehend  spiritual  death ;  and 
that  spiritual  death  doth  also  comprehend  in  it  several 
things,  of  which  I  shall  give  you  a  very  brief  account.  As, 

First,  The  retraction  of  God's  Spirit.  That  it  contains, 
as  the  first  and  most  fundamental  thing,  in  this  threatened 
spiritual  death,  the  retraction  of  God's  Spirit.  When 
Adam  had  abused,  or  not  duly  used,  the  power  which  his 
Creator  gave  him,  of  obeying  and  complying  with  the 
divine  pleasure,  the  Spirit  retired;  and  now,  we  must 
consider  the  ditTerence  (as  hath  been  intimated  before)  be- 
tween the  spiritual  influence  which  was  vouchsafed  to 
Adam,  while  he  yet  remained  innocent,  and  that  which  is 
afforded  to  the  regenerate,  in  their  present  state,  to  pre- 
serve that  state;  "that  is,  as  to  Adam  in  innocence,  that 
influence  was  enabling,  but  not  determining.  It  was  such 
as  by  which  (as  hath  been  told  you)  he  had  a  possibility 
of  not  falling,  but  not  an  impossibility  of  falling;  he  had 
a  possibility  of  standing,  not  an  impossibility  not  to  stand ; 
that  he  had  not  that  influence  of  the  Spirit  which  he  had, 
being  suitable  to  his  state  of  probation  wherein  he  was 
made,  that  is  now  justly  withheld,  the  Spirit  retires,  leaves 
him  to  himself. 

This  we  do  not  say  gratis  dictum ;  for  do  but  consider 
that  plain  text,  (Gal.  iii.  13.)  "  Christ  hath  redeemed  us 
from  the  curse  of  the  law,  being  made  a  curse  for  us :  for 
cursed  is  every  one  that  hangeth  on  a  tree :  that  the  bless- 
ing of  Abraham  might  come  upon  us  Gentiles,  the  promise 
of  the  Spirit  (or  the  promised  Spirit)  through  faith."  If 
the  remission  of  the  curse  do  carry  with  it  the  conferring 
of  the  grace  of  the  Spirit,  then  the  curse,  while  it  did  con- 
tinue, could  not  but  include,  carrj'  in  it,  the  privation  and 
su.spension  of  the  Spirit.  This  was  part  of  the  curse  upon 
apostate  Adam,  the  loss  of  God's  Spirit.  For  that  which 
the  grace  of  Christ  and  redemption  by  him,  removing, 
inferred  the  communication  of  the  Spirit,  that  must  include 
the  suspension  and  withholding  of  the  Spirit.     And, 

Secondly,  Hereupon,  it  could  not  but  ensue,  (which  is 
a  further  thing  contained  in  this  spiritual  death,)  that  the 
holy  image  of  God  mu.st  be  erased,  vanished ;  and,  antece- 
dently to  the  restitution,  it  could  not  but  be  so.     And, 

Thirdly,  There  must  be  included  in  this  spiritual  death, 
an  aversion  from  God,  the  turning  off  of  the  apostate  soul 
from  God  :  that  whereas  it  minded  him  before,  with  a  com- 
placential  adoration,  now  it  is  quite  alienated;  here  is  no 
inclination  in  him  towards  God.  The  thing  speaks  itself; 
and  it  was  apparent  in  Adam's  case.  As  soon  as  he  be- 
coines  guilty,  he  hides  himself,  vainly  attempts  to  hide 
himself  from  the  doom.  That  which  was  before  the  most 
grateful  thing  of  all  things,  to  have  God  nigh  him,  is  now 
quite  otherwise;  he  cannot  endure  that  God  should  ap- 
proach him.  If  it  were  possible  to  keep  himself  from  God, 
(but  that  he  vainly  attempts,)  his  sense  would  be,  "  Let  me 
have  no  more  to  do  with  God."     And, 

Fourthly,  There  mu.st  be  further  contained  in  it,  here- 
upon, a  cessation  of  that  intercourse  and  communion  that 
was  between  God  and  him.  For  the  Spirit  of  God  was  re- 
tired on  his  part,  and  man  was  become  averse  and  disaf- 
fected to  God  on  his  own  part.  The  image  of  God  that 
rendered  him  propense  towards  God,  and  meet  for  his 
communion,  being  vanished  and  gone,  nothing  can  ensue 
more  necessarily  and  certainly  than  a  cessation  of  com- 
munion :  God  refuseth  to  converse  with  him,  and  he  re- 
fu-seth  to  converse  with  God.     And, 

Fifthly,  There  could  not  also  but  be  included  as  con- 
sequent hereupon,  regrets  of  conscience:  not  penitential 
but  tormenting;  not  penitential  as  yet,  or  not  penitential 
first;  but  first  tormenting,  before  they  could  be  penitential, 
while  grace  wa-s  not  yet  applied.  How  soon  it  might  he 
we  know  not.  It  is  very  likely  it  might  be  verv  soon,  by 
the  account  that  short  history  gives  us.    But  in  the  mean 


time,  there  could  be  only  tormenting  regrets  of  conscience : 
"  Very  lately  I  was  an  innocent  creature ;  now  I  am  a  fallen 
creature;  I  then  stood  right  in  the  acceptance  and  favour 
of  God ;  now  there  is  war  between  him  and  me."  Peni- 
tential regrets,  indeed,  could  not  be  a  part  of  the  penalty; 
they  are  a  part  and  degree  of  the  sinner's  restoration  and 
recovery ;  but  the  preceding  tormenting  regrets,  they  are 
included  in  the  death.  It  is  a  deadly  thing  to  be  stung  with 
the  sense  of  the  one's  having  offended  him  whom  we  can 
never  propitiate  to  ourselves  again.     And  hereupon,  also, 

Sixthly,  Very  black  and  gloomy  thoughts  must  ensue; 
amazing  thoughts !  He  that  was  in  the  eye  of  the  innocent, 
unoffending  soul,  his  highest  delight,  now  he  is  all  in  wrapt 
in  a  cloud ;  or  the  mind  is  inwrapt  in  a  cloud,  that  it  cannot 
behold  him;  such  a  cloud  as  it  can  by  no  means  penetrate. 
God  could  be  conceived  of  imder  no  other  notion  than  that 
of  an  enemy  and  avenger.    And, 

Seventhly,  There  must  be,  hereupon,  most  astonishing 
fears;  for  it  is  obvious  that  a  reason;:!. ie,  intelligent  mind 
would  consider,  "  He  who  did  so  lately  fetch  me  and  all 
this  creation  out  of  nothing,  is  almighty,  and  it  is  impos- 
sible for  me  to  fence  against  his  power.  That  power  that 
could  create  a  world  so  easily,  what  can  I  do  to  protect 
myself  against  it,  when  it  is  set  on  work  by  just  displea- 
sure?"    And  then. 

Eighthly.  It  must  include  despair :  for  the  first  covenant 
gave  no  hope  of  forgiveness,  and  therefore,  gave  no  room 
or  place  for  repentance  till  grace  came,  till  an  inspired 
Gospel  came  to  be  actually  applied  and  brought  home  in 
this  case.  And  therefore,  there  must  be  the  epitome  and 
sum  of  hell,  in  the  state  of  this  case ;  God  offended  and 
never  to  be  reconciled,  and  against  whose  displeasure, 
armed  with  power,  I  can  have  no  defence,  no  protection. 
All  this  more,  all  this  surplusage,  must  be  contained  in 
this  death;  that  is,  spiritual  death,  the  present  death  of  the 
soul  in  the  moral  .sense,  in  all  this  latitude  and  extensive- 
ness  of  it.    And  then,  further, 

[6.]  There  is  in  this  surplusage,  too,  these  many  exter- 
nal miseries  of  life  that  we  find  to  be  contained,  also,  in 
the  very  sentence ;  for  though  the  sentence  may  contain 
less  than  the  commination,  yet  it  could  not  contain  more. 
Therefore,  all  these  being  found  in  the  sentence,  must  be 
in  the  commination  too;  all  the  external  miseries  of  life 
that  a  delinquent  creature  could  be  liable  to.  And  then, 
in  the  last  place, 

[7.]  This  death  must  carry  in  it,  too,  death  eternal,  as 
the  sum  of  the  penalty,  or  the  consummation  thereof,  as 
the  evil  threatened  and  contained  in  that.  And  though 
many  would  speak  very  distinguishingly  of  this  matter, 
and  labour  to  do  so  when  they  can,  yet  let  but  plain  Scrip- 
ture he  considered  in  the  case,  and  you  will  see  how  it 
speaks.  Do  but  follow  this  very  context  unto  the  shutting 
up  of  this  chapter,  and  you  will  see  what  Irind  of  reign  it 
is  that  sin  hath  in  the  world.  It  now  began  its  reign  even 
in  this  first  apostacy,  or  in  the  apostacy  of  the  first  man. 
Sin,  we  are  told,  it  reigns  unto  death,  verse  21.  "  As  sin 
hath  reigned  unto  death,  so  grace  might  reign  through 
righteousness  unto  life."  What  life  1  "Unto  eternal  life 
through  Jesus  Christ  our  Lord."  You  see  how  these  two 
stand  in  their  antithesis,  in  their  opposition  to  one  another. 
Here  is  death  set  in  opposition  to  eternal  life.  What  death 
is  that  that  stands  in  opposition  to  eternal  life?  Surely,  it 
must  be  eternal  death.  So  in  the  conclusion  of  the  next 
chapter:  "  The  wages  of  sin  is  death;  but  the  gift  of  God 
is  eternal  life  through  Jesus  Christ  our  Lord."  "  The 
wages  of  sin  is  death."  It  is  not  said  of  this  or  that  sin, 
some  greater  sin;  but  "The  wages  of  sin."  as  sin,  "is 
death."  And  what  death  the  opposition  shows  us ;  it  is 
put  in  opposition  to  eternal  life ;  therefore,  it  must  be  eter- 
nal death  that  is  the  wages  of  sin,  of  sin  as  sin;  and  there- 
fore, if  Adam's  transgression  was  sin,  such  a  death  must 
be  the  wages  of  it. 

And  that  is  the  Ihird  particular,  belonging  to  this  first 
general  head  that  we  were  to  treat  of,  to  wnt,  to  show  what 
the  death  was  that  did  ensue,  and  was  designed  to  ensue, 
by  force  of  the  divine  law;  or  the  commination  added 
thereto,  upon  this  first  sin  of  the  first  man.     Now, 

4.  The  fourth  of  these  heads  is  the  dueness  of  this  death 
upon  this  sin;  and  upon  that  I  shall  not  insist,  it  being 
enough  to  touch  it,  things  being  obvious  of  themselves. 


1200 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


PiRT  II. 


The  heinousness  of  the  sin,  and  the  too  naturalness  of  the 
punishment  talfen  together,  will  evince  the  dueness  of  this 
event  upon  this  sin. 

(1.)  Consider  the  heinousness  of  the  sin.  We  have 
opened  that  unto  ycu  in  many  particulars  formerly,  to 
which  I  shall  only  add  the  consideration  of  these  four  cir- 
cumstances.   As  that, 

[1.]  The  hrst  man  should  so  soon  transgress.  But  just 
now  made;  (upon  the  matter  it  being  generally  thought 
to  be  but  a  little  time;  most  think  the  same  day;)  just 
now  made  by  God,  a  reasonable,  immortal  creature,  and 
so  soon  made  by  himself,  a  sinner,  transgressor,  and  a 
rebel. 

[2.]  Consider  that  he  sinned  with  open  eyes,  having, 
belore,  no  cloud  upon  his  mind,  but  all  things  in  clear  light 
before  him. 

[3.]  And  while  his  nature  was  antecedently  untainted, 
no  vicious  inclination  in  him.    And, 

[4.]  That  there  was  nothing  which  could  be  matter  of 
complaint  in  his  state,  his  condition  so  entirely  good,  and 
yet  did  not  please  him.  Think,  I  say,  of  the  ifieinousness 
of  the  sin,  in  these  and  other  respects,  and  then  the  in- 
curred death  cannot  be  thought  unproportionable,  or  undue, 
though  you  take  it  in  the  extent  that  hath  been  mentioned. 
But, 

(2.)  Consider,  too,  the  con-naturalness  of  the  punish- 
ment to  the  sin,  this  death  to  his  transgression.  He  turns 
from  God  to  the  creature  ;  God  turns  away  (in  just  dis- 
pleasure, upon  being  offended)  from  him.  Hence,  all 
these  things  ensue  and  follow  of  themselves.  And  there 
was  no  preventing  it  by  any  ordinary  methods,  unless  God 
would  annihilate  him,  unless  he  would  throw  his  creature 
back  again  into  nothing.  But  that  became  not  the  wisdom 
and  greatness  of  God  to  do.  It  had  been  too  much  trifling 
to  raise  his  creature  into  being,  and  put  him  under  such 
an  equitable  and  so  righteous  a  law,  and,  he  offending, 
presently  to  nullify  his  own  work.  That  had  not  been 
becoming  God,  not  suitable  to  the  divine  wisdom  and 
greatness. 

And  therefore,  now  to  give  some  brief  notes  of  Use  upon 
the  two  last  mentioned  heads. 

1.  You  may  learn,  hence,  that  the  act  of  eating  the  for- 
bidden fruit,  is  not  to  be  considered  too  abstractly,  as  the 
first  sin  of  man ;  that  is  the  thing  wherein  the  most  do 
foolishly  impose  upon  themselves,  and  so  speak  and  think 
diminishingly  of  this  whole  matter.  What!  was  it  so 
great  a  matter?  was  it  so  great  a  thing  to  eat  the  fruit  of 
a  tree  that  was  forbidden"?  This,  abstractly  considered, 
was  not  the  first  sin.  Not  abstractly  considered ;  take  it 
comprehensively,  and  take  it  in  all  that  was  belonging  to 
it,  and  it  was  the  first  sin.  But  the  act  of  eating  alone, 
considered  by  itself,  was  not  the  first-;  there  were  a  great 
many  mental  evils  (as  we  have  shown  in  opening  the  sin) 
which  did  precede  the  act  of  eating,  and  that  altogether 
make  it  a  most  horrid  wickedness;  distrust  of  the  truth  of 
God's  word,  and  trusting  a  creature  that  he  might  easily 
apprehend  to  be  an  apostate,  fallen  creature,  by  opposing 
the  word  of  God  ;  trusting  him  against  him  that  made  him, 
and  gave  him  breath.  He  trusted  against  God,  one,  he 
knew  not  whom ;  but  he  might  suppose  it  one  that  was 
not  in  his  original  integrity,  that  was  fallen  and  gone  off 
from  God ;  otherwise  he  could  never  have  counselled 
against  God.  There  was  great  ingratitude  for  goodness 
shown  and  exhibited  ;  for  mercy  received :  mercy,  indeed, 
as  yet  it  could  not  properly  be  called,  he  not  being  as  yet 
a  miserable  creature,  or  in  a  miserable  state.  There  was 
opposing  his  will  to  the  supreme  will.  There  was  exalt- 
ing the  sensitive  nature  against  the  rational,  against  the 
law  of  the  mind :  and  so  confounding  the  order  of  things, 
in  that  part  of  God's  creation;  to  wit,  himself  breaking 
the  order  and  dependance  of  the  factilties  in  reference  to 
one  another,  with  many  more. 

3.  And  you  may  further  learn,  hence,  how  nearly  sin 
and  misery,  sin  and  death,  do  border  upon  one  another. 
They  are  things  very  near  to  each  other.  These  two  spheres 
of  life  and  death  ;  that  lightsome,  glorious  sphere,  all  full 
of  vitality,  pleasure,  and  bliss,  and  that  sphere  of  darkness 
and  death,  that  comprehended  every  thing  of  horror  in  it, 
you  see  how  nearly  they  do  touch,  and  how  nearly  they  did 
*  Preached  March  I7th,  16M. 


touch;  so  that  we  might  suppose  but  even  a  moment  be- 
tween one  and  the  other.  This  moment,  an  innocent  crea- 
ture, standing  in  delight,  and  favour,  and  acceptance;  and 
the  next  moment,  an  accomplice  of  hell,  associated  with 
apostate  spirits  against  God.  How  nearly  do  the  spheres 
of  light,  and  life,  and  bliss ;  and  of  death,  and  horror,  and 
hell,  touch  !  How  near  did  they  touch  one  another!  How 
immediate  was  the  transitus,  the  passage  from  the  one  to 
the  other!     And, 

3.  You  see,  not  only  the  nearness  in  point  of  time,  but 
the  natural  connexion  that  is  between  sin  and  misery ;  that 
the  one  doth  in  so  great  a  measure  involve  the  other,  as  I 
have  shown  they  do.  Sin  carries  death  in  il ;  "  To  be 
carnally  minded  is  death."     And  we  may  further  see, 

4.  What  occasion  we  should  take  hence,  to  admire  the 
grace  of  the  Gospel,  that  it  should  so  soon  intervene;  and 
when  it  so  doth,  here  is  place  for  repentance  by  the  con- 
stitution of  a  new  covenant,  the  evangelical  one,  which 
the  covenant  and  law  of  works  could  not  give  upon  any 
terms ;  for  it  could  represent  God  no  otherwise  than  an 
unappeasable  enemy.  "  Cursed  is  every  one  that  continu- 
eth  not  in  all  things  that  are  written  in  the  book  of  the  law 
to  do  them." 


LECTURE  XXIV.* 


Rom.  V.  12. 
And,  so  death,  passed  upon  all  men,  for  that  all  have  sinned. 

From  the  former  part  of  this  scripture,  we  have  insisted 
upon  the  fall  of  the  first  man;  "By  one  man  sin  entered 
into  the  world,  and  death  by  sin;"  his  fall,  by  sin,  into 
death.  And  so  you  have  .seen  the  entrance  of  both  the.se, 
sin  and  death,  into  the  world,  in  the  fall  of  that  one  man. 
Now  we  come  in  the  next  place  : 

II.  To  speak,  from  the  latter  words,  of  the  fallen  state 
of  man,  generally  considered.  And  you  see  the  ground  of 
that,  too,  lies  as  fully  in  the  latter  words  of  the  text,  that 
"death  passed  upon  all  men,  for  (hat  all  have  sinned."  I 
read  the  words  according  to  our  translation,  though  some 
would  have  them  to  be  otherwise  read,  and  the  letter  of 
the  text  doth  admit  of  another  reading;  instead  of  "  for 
that "  they  read  "  in  whom,"  all  have  sinned.  But  of  that 
there  will  be  more  occasion  to  speak  hereafter. 

In  the  mean  while  we  are  to  consider  the  fallen  state  of 
men  in  general,  according  as  these  expressions  do  repre- 
sent and  hold  forth  to  us.  And  they  do  represent  his  state 
to  be  a  state  of  sin  and  death ;  these  two  complicated  with 
one  another.  "  Death  hath  passed  upon  all,  for  that  all 
have  sinned."  And,  according  to  that  reading  of  the 
words,  and  the  nature  of  the  thing,  that  which  is  here  last 
mentioned,  requires  to  be  considered  first,  though  these 
are  complicated  with  one  another;  sin  and  death  run  into 
one  another,  are  most  inseparably  conjunct ;  yet,  they  are 
all  some  way  distinct.  And  so  far  as  they  do  admit  of 
being  distinguished,  we  shall  consider  and  speak  to  them 
distinctly.    And  so, 

1.  Of  the  sinful  state  of  men  in  general.  Now,  in 
speaking  to  this,  as  the  letter  of  the  text  leads  us,  we  shall 
— consider  the  nature,  and — the  universality,  chiefly,  of 
this  sin  that  is  thus  spread  through  the  world.     We  are, 

(1.)  To  consider  the  nature  of  it.  The  general  nature 
of  sin  is  plainly  expressed,  1  John  iii.  4.  "  Sin  is  the  trans- 
gression of  the  law."  And  therefore,  that  we  may  show 
you  more  distinctly  the  nature  of  that  sin  which  hath  so 
generally  diffused  itself  among  men,  (as  we  shall  afterwards 
show,)  it  will  be  needful  to  inquire.  What  it  is  that  we 
must  take  for  the  measure  of  .such  sin  1  inasmuch  as  the 
following  words  here  do  plainly  tell  us,  in  the  latter  part 
of  the  13th  verse,  that  "sin  is  not  imputed  where  there  is 
no  law:"  wherever  any  sin  is,  some  law  must  he  supposed 
to  be.  And  what  is  that  law,  against  which  it  can  be  un- 
derstood that  men  might  so  generally  sin  1 

You  have  heard,  by  what  law  the  first  sin  of  man  was 
to  be  measured :  that  was  partly  a  positive  law,  a  particu- 


Lect.  XXIV. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1301 


lar  precept,  a  law  made  by  a  spiritual  revelation  to  liim: 
but  much  more  principally  a  natural  law,  which  was  vio- 
lated in  the  violation  of  that  positive  one,  inasmuch  as  that 
positive  law  had  its  immediate  root  and  foundation  in  the 
natural  one :  nothing  being  more  apparently  natural,  than 
that  the  reasonable  creature  ought  to  comply  with  the  will 
of  his  Maker  being  once  known.  But  though  it  were  very 
apparent  what  law  that  (irst  sin  did  transgress,  yet  it  is  not  so 
apparent  what  law  it  is  that  the  common  sin  of  mankind  doth 
now  tran.sgress.     And  so  that  needs  to  be  inquired  into. 

In  the  general,  it  may  be  said,  that  the  law  that  doth 
obtain  in  the  world  now,  and  from  age  to  age,  doth  consist 
of  two  parts,  as  the  law  at  first  did  which  was  given  to 
Adam,  even  in  his  innocency ;  to  wit,  that  it  is  partly 
natural,  and  partly  by  superadded  revelation.  So  it  was 
at  first,  so  it  is  still ;  but  with  great  and  remarkable  differ- 
ence. That  whereas,  at  first,  the  natural  law  was  full,  per- 
fect, entire,  most  comprehensive,  and  large,  even  in  the 
discernible  impressions  of  it ;  and  the  superadded  law  by 
special  revelation  narrow,  lying  in  a  very  little  compass 
(one  particular  interdict  only  with  its  penalty  establishing 
it)  that  we  read  or  are  informed  of.  But  now  the  case  is 
very  diverse  and  opposite :  that  is,  the  natural  is  diminish- 
ed, not  in  the  obligation  of  it,  but  in  the  impression,  the 
discernible  or  discerned  impression,  that  frame  in  the  heart 
or  mind  of  man  broken  into  fragments,  many  parts  very 
obscure  and  illegible,  and  divers,  with  many  of  the  inhabit- 
ants of  this  earth,  (a.s  it  were,)  last  through  inadvertency, 
^lnd  their  not  reflecting  upon  themselves  so  as  to  discern 
and  find  out  the  sculpture  of  what  remains  engraven  upon 
their  hearts.  And  the  revealed  law,  (where  that  obtains,) 
that  is  so  much  the  more  large,  and  comprehensive,  ana 
full,  and  perfect,  so  as  to  discover  every  false  way;  and 
every  true  and  right  way ;  one  and  the  same  rule  being  the 
same  measure,  recti  el  obliqui,  of  that  which  is  right  and 
that  which  is  wrong  too. 

And  the  exigency  of  the  case  did  require  that  it  should 
be  so :  that  is,  by  how  much  the  more  that  the  natural  law 
was  erased,  broken  jnto  fragments  and  parcels,  and  many 
of  therh  (as  to  their  discernibleness)  lost  with  many ;  ,so 
much  the  more  requisite  was  it,  that  the  superadded  law 
(which  was  to  be  by  revelation)  should  be  entire  and  com- 
plete, that  there  should  be  another  impression  of  that  ori- 
ginal law,  that  should  collect  and  gather  up  all  that  was 
lost  of  it,  and  rendered  it  obscure,  from  the  prevailing  cor- 
ruption of  the  world.  And  so  thus,  in  short,  did  these 
two  cases  stand  in  opposition  to  one  another.  At  first,  the 
natural  law  was  most  entire  and  full,  and  large  and  com- 
prehensive ;  and  the  revealed  law  narrow,  and  lying  within 
a  very  little  compass.  But  now  the  natural  law,  to  wir,  in 
the  discernibleness  of  its  impression,  is  greatly  diminished; 
and  the  law  that  is  by  revelation  so  much  the  more  large, 
comprehensive,  entire,  and  full. 

At  first,  that  revealed  law  after  the  apostacy,  must,  for 
several  successive  ages,  be  easily  transmitted  (by  rea.son 
of  the  great  longevity  that  remained  before  and  after  the 
flood)  from  hand  to  hand  by  a  certain  tradition.  But 
afterwards,  God  provided  that  it  should  be  collected  and 
gathered  up  into  sacred  records,  though  not  all  written 
at  once,  but  successively,  according  as  supreme  wisdom 
had  determined  concerning  the  different  states  in  the  future 
church,  in  point  of  light.  And  so,  what  we  have  of  it 
now,  lies  entirely  and  fully  in  the  sacred  volumes,  of 
which  we  have  discoursed  to  you  largely  heretofore;  but 
that  doth  actually  obtain  but  in  a  small  part  of  the  world 
in  comparison ;  but  a  very  .small  part.  That  it  doth  obtain 
no  further,  is  owing  to  the  wickedness  of  the  world  itself, 
which  obstructs  the  diffusion  of  it.  Grod,  in  his  holy  wis- 
dom, not  obtruding,  not  by  extraordinary  means  and  me- 
thods making  way  for  it,  as  it  were  easy  for  him  to  do,  if 
it  were  so  agreeable  to  the  counsel  of  his  own  wisdom,  the 
results  whereof  we  now  see,  in  fact;  and  the  reasons 
whereof  may  be  better  understood  in  the  appointed  season. 
But  we  are  not  to  think  this  wicked  world  innocent  in  its 
having  no  more  of  revealed  light  than  it  hath;  that  light 
shines  in  darlmess,  bat  the  darkness  doth  not  comprehend 
it,  strives  against  it,  otherwise  there  must  have  been  a  dif- 
fusion, even  of  most  evangelical  knowledge  many  an  age 
ago.  Men  fence  against  it  and  keep  it  off,  and  will  not 
let  it  spread  ;  and  God  doth  not  exert  the  greatness  of  his 


power  as  yet  (for  ends  and  purposes  best  known  to  him- 
self) for  the  gaining  of  a  victory  over  that  contumacious 
darkness. 

Yet,  in  the  mean  time,  where  there  are  no  notices  of 
that  revealed  law,  or  that  law  by  revelation,  we  are  not  to 
think  that  the  world  is  without  law :  do  but  observe  to  this 
purpose  what  follows  the  text,  "  Until  the  law  (verse  13.) 
sin  was  in  the  world;"  until  the  law.  Until  what  lawl 
It  is  certain,  here,  "  law"  must  be  taken  in  a  restrained 
and  limited  sense,  otherwise  the  expressions  in  the  follow- 
ing part  of  that  verse  would  contradict  those  in  the  former; 
"  Sin  is  not  imputed  where  there  is  no  law:"  then  there 
could  have  been  no  such  thing  as  sin,  from  Adam  to 
Moses,  if  there  had  been  no  law  at  all  in  all  that  interval. 
When  therefore  it  is  said,  "  Until  the  law  sin  was  in  the 
world ;"  that  is,  until  the  written  law,  or  until  the  law  that 
was  given  on  Mount  Sinai;  it  is  not  the  law  simply,  but 
respectively  only,  that  is  there  meant ;  not  in  an  absolute 
and  general,  but  in  a  particular  and  limited  sense. 

It  is  true,  there  was  a  time  (that  time  that  is  there  men- 
tioned, from  Adam  to  Moses)  when  there  was  no  such  law 
as  came  afterwards  to  be  in  the  time  of  Moses.  Not  that 
there  was  then  no  law  at  all;  for  then  there  could  be  no 
sin;  but  it  is  expressly  told  us,  that  "sin  was  in  the 
world"  for  all  that  time ;  and  therefore,  there  was  some 
law ;  there  was  a  law  by  which  men  might  be  reckoned 
sinners :  for  there  was  such  a  law  according  to  which  they 
were  punished,  as  the  following  words  show ;  "  Neverthe- 
less, death  reigned  from  Adam  to  Moses ;"  there  was  such 
a  law  as  made  men  still  liable  to  death;  and  therefore, 
such  a  law  against  which  men  might  still  sin,  even  in  the 
long  interval  from  Adam  to  Moses.  "  Death  reigned  from 
Adam  to  Moses,  even  over  them  that  had  not  sinned  after 
the  similitude  of  Adam's  transgression." 

I  pray  consider  that  expression,  "that  had  not  sinned 
after  the  similitude  of  Adam's  transgression."  How  was 
thati  That  is,  that  did  not  .sin  against  a  particular  and 
e^ipress  law,  with  its  annexed  sanction,  as  Adam  did. 
Some  would  understand  that  of  infants ;  and,  it  is  true,  it 
must  include  them.  But  I  see  no  cau.se  at  all  for  such  a 
restriction ;  but  most  manifestly  the  contrary :  for  infants 
were  not  the  only  ones  that  did  die;  death  reigned  over 
all,  in  that  interval  from  Adam  to  Moses ;  and  so,  the  sin 
must  be  as  general  as  the  death.  But  herein  was  the  great 
dissimilitude,  that,  whereas  Adam  did  sin  against  a  framed, 
express  precept,  with  its  annexed  penalty  in  the  commina- 
tion,  the  generality  of  men  from  Adam  to  Moses  did  not 
so  sin;  but  they  siiined  against  such  a  law  as  they  had  ; 
that  is,  the  relics  and  fragments  of  the  law  of  nature,  first 
impressed  upon  the  heart  of  man ,  or  put  into  his  very  nature. 

This  is  agreeable  to  what  we  have  in  this  same  epistle, 
chap.  ii.  12.  "As  many  as  have  sinned  without  the  law," 
(that  is,  without  a  written  law,)  "shall  perish  without 
law;"  towit,  without  that  written  law.  Some  law  or  other 
they  were  still  under ;  they  must  be  supposed  to  sin  against 
.some  law;  otherwise  they  could  perish  by  none.  But  a 
written  law  they  had  not.  '  "As  they  that  are  under  the  law, 
(as  it  there  follows,)  they  are  to  be  judged  by  the  law."  And 
afterwards,  in  the  14th  and  15th  verses  of  the  same  chapter; 
"  When  the  Gentiles  who  have  not  the  law,  do  by  nature 
the  things  contained  in  the  law,  they  are  a  law  unto  them- 
■selves,  which  show  the  works  of  the  law  written  in  their 
hearts,  their  consciences  also  bearing  witness,  and  their 
thoughts  in  the  mean  while  accusing  or  else  excusing  one 
another."  So  we  read  it,  and  I  think  very  defectively, 
"accusing  and  excusing:"  it  is  in  the  Greek,  "by  turns;" 
not  "one  another;"  but,  " sometimes  accusing,  and  some- 
limes  excusing."  Not  as  if  their  thoughts  did  accuse  one 
another,  or  excuse  one  another;  but  the  expression  may 
admit  to  be  read,  I  say,  "sometimes  accusing,  and  some- 
times excusing,"  according  to  the  discernible  evidence  of 
the  case. 

And  .so  you  may  now  easily  collect,  how,  in  this  general 
sinful  state  of  the  apo.state  world,  men  do  every  where 
transgress  against  a  law.  Those  that  have  a  written  law, 
or  might  more  easily  have  it,  they  sin  against  that ;  to  wit, 
the  revelation  that  God  hath  given  of  his  own  mind  con- 
cerning their  duty,  and  in  order  to  their  felicity.  They  that 
have  it,  or  might  more  easily  have  it,  I  say,  sin  against  it. 
They  that  have  it  not,  or  from  whom  it  lies  more  remote. 


1202 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD, 


Part  II. 


tlieyyet  sin  against  the  dictates  of  the  law  which  they  have 
in  themselves,  or  which  they  are  to  themselves.  They  that 
have  no  other  law,  being  a  law  to  themselves,  they  having 
some  measures,  though  broken  and  imperfect  ones,  of  right 
and  wrong  in  their  own  minds  and  natural  consciences. 

And  now,  the  measure  being  stated  by  which  this  gene- 
ral sinfulness  of  the  world  is  to  be  estimated,  the  natural 
law,  and,  generally,  that  law  that  is  by  revelation  in  the 
■word  of  God,  so  far  as  it  doth  obtain,  or  might  more  easily 
obtain;  it  will  be  our  further  business,  in  the  next  place, 
to  open  to  you  the  smfulness  of  men  in  reference  to  this 
law,  of  which  you  have  this  account.  And  it  is,  in  the 
general,  the  sinfulness  of  their  inclination,  or  of  their  na- 
ture, that  we  are  obliged,  by  the  design  of  our  present  sub- 
ject, to  consider  and  speak  to :  "  For  that  all  have  sinned." 
Here  is  not,  it  is  true,  actual  sin :  that  the  expression 
doth  literally  signify.  But  that  must  be  understood  as 
supposing  a  sinful  nature,  which  is  more  principally  to  be 
considered;  or  it  is  to  be  considered  in  the  first  place; 
that  which  is  the  peccatum  peccmis,  as  it  is  significantly 
enough  called  by  some.  That  evil  heart,  that  nature,  not 
as  it  is  nature,  but  as  it  is  depraved,  it  is  now  transmitted 
every  where  from  age  to  age,  and  from  generation  to  ge- 
neration, among  men :  the  fountain  from  whence  all  those 
streams  of  wickedness  flow  that  have  deluged  the  world, 
and  made  a  raging  ocean,  "  the  waves  whereof  continually 
cast  forth  mire  and  dirt,"  as  the  prophet  expresseth  it,  Isa. 
Ivii.  20.  That  nature  of  man,  which  as  it  is  degenerate 
and  corrupt,  is  become  a  seminary,  a  seed-plot  of  all  kinds 
of  wickedness. 

This  is  for  peccatum  originale  originatum ;  as  we  for- 
merly discoursed  to  you  of  the  peccatum  originale  origiTwns, 
as  some  do  choose  to  express  those  things.  It  is,  in  the 
general,  a  sinful  inclination  which  lies  opposite  to  the  law 
of  God,  natural  or  revealed:  for  we  are  not  to  suppose 
that  the  love  of  God  doth  only  provide  against  sinful  ads, 
or  sinful  omissions;  no,  this  is  the  verypeculiarexcellency 
of  the  divine  government,  in  contradistinction  to  any 
other;  that  it  determines  first,  what  men  ought  to  be,  and 
ihen,  consequently  and  dependently,  what  they  ought  to 
do.  Human  laws  and  governments  do  not  respect  the 
former  of  these,  otherwise  than  consequentially.  They  only 
take  notice  of  actions,  and  those,  external  ones  too.  But 
internal  inclinations  they  make  little  provision  about, 
and  do  not  otherwise  take  notice  of  (as  indeed  the  nature 
of  the  thing  doth  not  admit  they  should)  but  by  conse- 
quence, as  a  man's  habit  and  internal  inclination  may  be  col- 
lected and  gathered  from  the  series  and  course  of  his  actions. 
But  it  is  quite  contrary  as  to  the  divine  government,  and  the 
laws  that  belong  thereunto;  that  is,  that  God  having  an 
immediate  inspection  into  the  minds  of  men,  and  his  go- 
vernment laying  its  first  obligation  there,  its  laws  do  first 
provide  what  men  should  be,  and  then,  consequentially, 
what  they  should  do.  They  should  be  so  and  so ;  be  holy, 
be  righteous;  and  then,  all  is  to  correspond  hereunto. 

Therefore,  we  must  understand  that  an  evil  inclination, 
or  a  depraved  or  corrupted  nature,  is  that  which  doth  first 
violate  the  law  of  God,  lies  first  against  it:  and  so,  that  it 
is  not  infelicity  only,  to  be  ill  inclined,  but  it  is  sin — sin 
in  the  highest  and  most  eminent  sense  thereof.  It  is  the 
habitual  frame  and  bent  of  the  soul,  that  the  law  of  God 
doth  in  the  first  place  direct ;  and  then,  it  doth  direct  that 
men  should  act  correspondently  thereunto.  So  that  now 
that  empoisoned  nature  of  man,  the  malignity  of  the  heart 
and  soul,  or  inner  man,  is  that  which  makes  the  first  and 
principal  breach  upon  the  law  of  God,  which  is  in  its  own 
nature  holy,  just,  and  good:  whatsoever  there  is  of  this 
law  left,  it  is  all  holy,  just,  and  good,  even  as  it  doth  ob- 
tain lobe  called  "  the  law  of  nature."  "What  is  truly  such, 
is  holy,  just,  and  good,  still,  as  much  as  ever  it  was,  and 
as  expressive  of  the  mind  of  God. 

Now  concerning  that  corrupt  inclination  in  the  minds 
and  souls  of  men,  that  doth  first  violate  the  law,  it  is  to  be 
understood  agreeably  to  the  law  itself.  The  law  itself  is 
partly  preceptive  and  partly  prohibitive.  It  consists  of 
these  two  parts.  And  these  two  things  are  accordingly  to 
be  considered  in  the  corrupted  state  of  human  nature:  to 
wit,  first,  that  there  is  a  disinclination  to  all  that  is  truly 
good ;  and,  secondly,  that  there  is  a  propensity,  a  perverse 
inclination,  to  all  that  is  sinful  and  wicked. 


[1.]  The  first  of  these,  that  is,  which  is  signified  by  the 
want  of  original  righteousness,  that  rectitude  which  did 
first  belong  to  the  nature  of  man,  the  absence,  and  not  the 
mere  absence,  but  the  want  and  privation,  of  that,  is  the 
first  thing  we  have  to  consider  in  the  corruption  of  man's 
nature;  that  now  it  wants  the  inclination  that  there  ought 
to  be  in  it  according  to  its  primitive  state,  and  the  first  ob- 
ligation of  the  divine  law  upon  man.  This  is  the  loss  of 
God's  image;  not  by  his  taking  it  away,  which  we  must 
carefully  abstain  from  thinking  even  so  much  as  one 
thought  to  that  purpose;  that  is,  that  God  took  away  his 
image  from  man,  to  wit,  his  image  in  respect  whereof  man 
was  to  resemble  him  in  point  of  holiness ;  that  would  be 
to  devolve  the  sinfulness  of  man's  nature  upon  God  him- 
self But  God  did  righteously,  upon  the  first  apostacy, 
withhold  his  Spirit,  whereupon  his  image,  being  a  created 
thing,  and  not  capable  of  self-subsistence,  must  vanish ;  and 
so,  as  that  in  efliect  to  erase  the  holy  image  of  God  out  of 
his  soul.  He  (man)  hath  expunged  and  blotted  it  out; 
provoked  the  Spirit  of  God  to  retire  ;  cherished  and  in- 
dulged corrupt  inclinations  against  it,  and  in  opposition 
to  it.  And,  God  finally  still  retiring,  that  image  falleth 
and  vanisheth  ;  not  being  withdrawn  by  him,  (speaking  of 
the  efiect,)  but  being  expelled;  not  withdrawn,  but  drawn 
away ;  not  by  violence  (as  it  were)  obliterated  out  of  the 
soul.  That  which  was,  indeed,  God's  workmanship  at 
first,  is  defaced  by  our  wicked  workmanship :  the  work  of 
our  hands  hath  so  far  destroyed  the  work  of  his. 

There  is,  therefore,  in  the  corrupt  nature  of  man,  a  dis- 
inclination to  all  that  which  it  ought  to  be  inclined  to ; 
that  is,  both  the  objects  and  acts  that  it  ought  to  be  inclined 
to.  We  are  principally  to  consider  the  objects;  the  acts 
will  of  course  most  obviously  ensne.  The  objects  where- 
with man  was  to  have  to  do,  were  God  himself,  his  fellow- 
creatures,  (those  especially  of  his  own  order,)  and  himself. 
There  was,  upon  God's  having  made  man,  the  direct  re- 
lation first  between  Creator  and  creature;  and  then,  here- 
upon, (there  being  divers  such  of  the  same  order,)  there 
follows,  of  course,  a  collateral  relation  between  one  such 
creature  and  another.  In  the  first  respect,  man  being  a 
reasonable  creature  by  his  nature,  a  creature  and  a  reason- 
able one,  he  comes  under  obligation  to  God  most  directly; 
and  then,  collaterally,  (from  God  still,)  he  comes  to  be  un- 
der obligation  to  his  fellow-creatures  of  his  own  order;  and 
inasmuch  as  he  is  capable  of  bearing  a  relation  to  himself, 
so  he  comes  to  owe  duty  to  himself  also. 

To  God  in  the  first  place.  There  is  an  aversion  from 
God,  to  be  considered  in  this  fallen  state  of  man,  not  of 
one  single  faculty  of  the  .soul  alone,  but  even  of  the  whole 
soul,  and  of  all  the  faculties  of  it.  But  according  to  the 
natural  order  wherein  they  lie  towards  one  another,  the 
whole  soul  is  gone  ofl^  from  God ;  mind,  and  will,  and 
affections,  and  executive  powers,  altogether  turned  off  from 
God.  So  is  the  account  given  of  the  fallen  state  of  man  in 
that  14th  and  53d  Psalm,  from  which  texts,  and  from  others, 
you  have  so  many  quotations  taken  in  the  3d  chapter  of 
his  epistle  to  the  Romans,  all  summed  in  this,  that  "All 
have  sinned  and  fallen  short  of  the  glory  of  God."  This, 
then,  is  the  great  thing  that,  in  the  first  place,  is  held  forth 
in  this  text ;  to  wit,  that  the  state  of  man  is  a  state  of  apos- 
tacy and  recess  from  God ;  he  hath  withdrawn  himself, 
and  stands  now  in  his  whole  soul  jn  a  quite  averse  posture 
from  God,  towards  whom  he  was  originally  and  naturally 
most  prepense. 

But  then,  whereas  God,  the  Object  of  this  aversion,  is  to 
be  considered  two  ways,  as  our  Supreme  and  Sovereign 
Lord,  and  as  our  Supreme  and  Sovereign  Good,  the  soul 
of  man  is  averse  to  him  under  both  these  notions ;  refuseth 
to  take  him  as  his  Supreme  Lord,  or  for  his  Supreme 
Good;  that  is,  it  will  neither  obey  him,  nor  be  happy  in 
him.  And  whereas,  under  this  two-fold  notion,  we  are  to 
consider  God  the  object  of  this  aversion,  it  is  under  the 
former  of  these  notions  that  we  are  to  consider  it  now, 
while  we  are  speaking  of  the  sinful  state  of  man,  or  the  sin 
of  man.  It  will  be  under  the  latter  of  these  notions  that 
we  are  to  consider  it,  when  we  speak  of  the  death  that  hath 
pEissed  over  all  men,  as  that  whereunto  it  doth  more  pecu- 
liarly and  properly  belong. 

But  consider  God  as  the  Supreme  Lord,  and  the  sinful- 
ness of  man's  nature,  in  this  respect,  lies  in  this  that  he  is. 


Lect.  XXV. 


THE  PALL  AND  FALLEN  STATE  OP  MAN. 


1203 


under  this  notion,  averse  to,  and  turned  off  from,  him,  and 
declines  obedience  to  him.  And  the  whole  is,  under  this 
notion,  averse;  that  is,  the  mind  is  averse,  not  only  doth 
not  know  him,  but  declines  knowing  him;  labours  under 
not  a  mere  nescience  of  God,  but  an  affected  and  chosen 
ignorance ;  desires  not  to  know  him.  So  is  the  representa- 
tion, made  to  us  of  tiie  opposite  state  and  condition  of  man 
in  those  mentioned  Psalms,  the  53d,  most  fully,2, 3  verses; 
that  is,  "  That  God  looking  down  from  heaven  upon  the 
children  of  men  to  see  who  would  inquire,  who  would 
seek  after  God,  he  finds  them  all  gone  back ;"  (the  Hebrew 
word  signifies  a  perverse  retrocision,waywardlygone  back;) 
no,  here  is  no  inclination  to  inquire  after  God  ;  according 
to  that,  Job  XXI.  14,  "  They  say  unto  God,  Depart  from  us, 
we  desire  not  the  knowledge  of  thy  ways,"  of  thy  concerns, 
and  of  thy  methods.  Those  ways  of  intercourse  that  thou 
wouldst  have  to  be  between  thee  and  us,  these  ways  of 
thine  we  do  not  desire  to  know;  we  do  not  desire  there 
should  be  any  intermeddling,  any  intercourse  between  thee 
and  us.  And  according  to  that  Rom.  i.  28.  "  They  liked 
not  to  retain  God  in  their  knowledge."  They  did  not  only 
or  barely  not  know  him,  but  disliked  to  know,  refused  to 
know  him.  "  Through  deceit  they  refused  to  know  me," 
saith  the  Lord,  Jer.  ix.  6.  The  same  corrupt  nature  re- 
maining, even  under  a  professed  relation  to  nim,  with  the 
generality  of  that  wicked  people. 

And  so,  in  this  respect,  the  state  of  man  is  a  state  of 
darkness;  to  wit,  of  affected  darkness.  "There  is  no 
darkness  of  shadow  of  death  where  the  workers  of  iniquity 
can  hide  themselves."  It  speaks  the  inclination  of  men's 
minds  that  they  would  fain  hide  themselves  in  some  dark- 
ness or  shadow  of  death  if  they  could ;  but  they  can  find 
none,  none  that  hides  them  from  him,  though  they  can 
easily  so  inwrap  themselves  in  darkness,  as  not  to  behold 
him.  Their  darkness  is  a  fence  against  themselves;  but 
not  against  him.  They  make  it  so  thick  that  they  cannot 
penetrate  it ;  but  he  most  easily  can.  They  would  fain 
have  such  a  darkness  as  that  he  might  not  see  them  ;  but 
there  is  none,  they  cannot  find  aiiy ;  "  There  is  no  darkness 
or  shadow  of  death  where  the  workers  of  iniquity  can  hide 
themselves."  But,  in  the  mean  time,  that  speaks  the  in- 
clinations of  their  minds ;  "  Oh  !  that  we  could  be  hid 
from  God,  and  that  there  might  be  nothing  at  all  to  do  be- 
tween him  and  us."  "  Ye  were  darkness,"  (here  is  the  com- 
mon state  of  the  unconverted,  unregenerate  world,)  Ephes. 
V.  8.  "  Ye  were  darkness,"  not  merely  in  the  dark,  but 
darkness  itself  "  The  light  that  is  in  them  is  darkness,"  as 
our  Saviour  speaks.  Mat.  vi.  23.  "  If  the  light  that  is  in 
thee  be  darkness,  how  great  is  that  darkness."  This,  I  say, 
speaks  an  aversion  of  mind  from  God ;  they  care  not  to 
know  him ;  they  desire  not  to  know  him. 

And  hereupon  it  becomes  so  unaccustomed  a  thing  to 
think  of  him.  Thence  is  the  character  of  a  wicked,  unre- 
generate man,  "  A  forgetter  of  God."  It  is  his  usual  pa- 
raphrase in  Scripture,  "  A  wicked  man ;"  and  that  lies,  as 
such,  under  doom,  is  under  such  a  character  as  this,  one 
that  is  "  aforgetter  of  God  ;"  "  The  wicked  shall  be  turned 
into  hell,  and  all  the  nations  that  forget  God,"  Psalm  ix. 
And  in  opposition  hereunto,  a  regenerate  man,  a  holy  man, 
a  renewed  man,  is  characterized  by  one  that  remembers 
God,  that  thinks  of  God;  "A  book  of  remembrance  was 
written  for  them  that  feared  the  Lord,  and  thought  upon 
his  name."  Whereas,  it  is  said  of  the  wicked  man,  "God 
is  not  in  all  his  thoughts."  Compare  these  two  places  to- 
gether, Psalm  X.  4.  Mai.  iii.  16.  A  good  man  is  such  a 
one  as  thinks  much  of  the  name  of  God,  hath  God's  name 
impressed  on  his  mind ;  so  as  every  actual  thought  of  God, 
it  is  only  reading  the  letters  that  do  (as  it  were)  compose 
that  name,  and  that  are  impressed  on  his  own  minii ;  to 
wit,  his  actual  thinking  of  God.  Now  a  book  of  remem- 
brance was  written  for  them  that  feared  the  Lord,  and 
thought  of  his  name.  As  if  it  had  been  said  ;  "  Well,  is 
there  so  much  kindness  towards  me  yet  to  be  found  in  this 
revolted  world,  that  they  will  remember  me  1  I  will  have 
a  book  of  remembrance  for  them;  there  shall  be  remem- 
brance for  remembrance.  Do  they  think  of  me  1  I  will 
think  of  them  too ;  have  they  kind  thoughts  of  me  1  I  will 
have  much  kinder  thoughts  of  them ;  I  will  book  it  up. 
Every  kind  thought  that  is  taken  up  concerning  me,  in  this 
*  Preaclied  March  24tli  1694. ; 


general  apostacy  and  revoltedness  of  the  world  from  me,  I 
will  set  it  down,  I  will  have  abook  of  remembrance  for  every 
one  that  has  anythoughts  of  me.in  this  forlorn  state  of  things." 

And  then,  as  this  aversion  hath  place  in  the  minds  of 
men,  it  hath  so,  more  formally,  in  their  wills;  they  will 
not  have  this  Lord  to  be  their  God ;  he  shall  not  reign  over 
them  ;  they  refuse  his  empire,  throw  off  the  reins  ;  "  Let 
us  cast  away  his  cords,  and  break  his  bands  off  from  us." 
So,  in  the  apostate  world,  do  the  princes  and  people  com- 
bine together  against  the  divine  government;  and  tl  ose 
that  lead  others  consent  to  be  led  themselves  in  this  i  ase. 
"  Let  us  break  their  bands  asunder,  and  cast  away  their 
cords  from  us;"  (Psalm  ii.)  those  ofGod,  and  of  his  Anoint- 
ed, the  Redeemer,  the  Messiah,  as  that  word  signifies. 

And  then,  likewise,  there  is  a  consequent  averse  or  trans- 
verse posture  in  the  affections  of  the  soul,  whereof,  indeed, 
the  will  is  the  seat  and  subject;  desires,  fears,  hopes,  de- 
lights, anger,  sorrow,  all  transversed  in  a  quite  contrary 
course  and  being  to  what  they  should  be ;  and  so  it  ispro- 
portionably  towards  men,  so  far  as  men  are  concerned  with 
men ;  and  so  it  is  towards  ourselves.  We  should  have  dis- 
coursed of  these  distinctly,  but  cannot  now. 

It  is,  in  the  mean  time,  strange,  (and  let  us  consider  that 
with  ourselves,)  that  this  being  so  apparently  the  common 
case,  it  should  be  so  little  considered;  that  men  take  such 
complacency  in  themselves;  that  it  comes  so  seldom  into 
the  thoughts  of  any  to  think,  "  I  either  am,  or  have  been, 
an  apostate  creature,  quite  turned  off  from  God."  It  is  to 
be  admired,  that  men's  own  thoughts  are  not  painful  to 
them  upon  this  account.  Certain  it  is,  that  I,  and  the  rest 
of  the  world,  have  been  all  in  an  apostacy  from  God.  This 
hath  been  my  state;  it  is  my  present  state.  I  am  either  an 
apostate  creature,  or  a  returned  creature :  either  still  apos- 
tate, or  renewed  towards  him,  altered  in  my  habitual  frame 
and  inclination.  How  is  it  with  me?  am  I  one  of  the  re- 
duces? one  that  the  mighty  hand  and  power  of  the  Re- 
deemer (he  that  died,  "the  just  for  the  unjust  to  bring  us 
to  God")  hath  reduced  and  fetched  back  to  God. 

Or  is  this  the  case  of  none  of  usl  That  whereas  we 
were  all  off  from  God,  in  an  averse  posture  to  him,  are  we 
not  strivine  against  the  design  of  the  merciful  Redeemer, 
who  is  still  striving  to  bring  us  hack,  and'who  strove  herein 
unto  blood,  resisting  against  the  wicked  inclinations  of  de- 
generate, apostate  men  ■?  "  He  resisted  to  blood  .striving 
against  sin."  That  is  the  thing  plainly  implied  in  that  of 
the  apostle  to  the  Hebrews,  chap.  xii.  4.  "Ye  have  not 
yet  resisted  unto  blood,  striving  against  sin  ;"  whereas,  he 
had  been,  immediately  before,  bespeaking  them  to  "run 
with  patience  the  race  that  was  set  before  them,  looking 
unto  Jesus  the  author  and  finisher  of  the  faith  ;  who,  for 
the  joy  that  was  set  before  him,  endured  the  cross,  despis- 
ing the  shame."  But  why  did  he  endure  that  cross  and 
shame  which  we  find  him  to  have  despised  t  The  follow- 
ing words  show,  he  had  been  striving  again.st  sin.  But 
that  is  none  of  your  case  ;  it  was  his.  He  suffered  that 
cross,  and  fell  under  all  that  opprobrium,  ignominy,  and 
shame,  in  this  striving  against  sin  even  unto  blood  ;  that 
sin  by  which  men  are  held  off  from  God,  continued  in  a 
state  of  apostacy  from  him. 

Now  let  us  bethink  ourselves  what  the  Son  of  God  hath 
been  striving  unto  blood  against;  to  wit,  "sin;"  which 
hath  turned  us  off  from  God,  and  kept  us  off  from  God: 
and  are  we  striving  against  him,  will  not  be  reduced,  will 
not  be  brought  back  1  Strangers  to  God  we  have  been,  ano 
so  we  will  be  still ;  go  from  day  to  day,  from  morning  to 
night,  and  will  have  no  concern  with  God  ;  we  will  not 
pray  to  him ;  we  will  not  think  of  his  name ;  we  will  en- 
tertain no  converse  with  him. 

But  the  further  I'sc  is  referred  to  be  spoken  to,  after  a 
further  explication  of  the  sinful  state  of  mankind. 


LECTURE   XXV.* 

It  hath  been  showed,  that  the  ill  inclination  of  men  to- 
wards God,  effects  the  whole  soul.   The  mind  knows  him 


1304 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


PiRT  II, 


not,  thinks  not  of  him,  is  habitually  forgetful  of  him;  and, 
more  formally,  this  aversion  is  in  the  will :  that  doth  not 
choose  the  Lord  for  his  God ;  wills  him  not,  even  where 
a  people  do  profess  his  name.  If  yet  the  work  of  renova- 
tion have  not  taken  place,  his  own  Israel  will  have  none  of 
him:  "Israel,"  saith  God,  "would  have  none  of  me." 
Corrupt  nature  is  the  same,  even  in  such  a  people,  what- 
soever the  external  profession,  and  garb,  and  appearance, 
and  show,  may  be.  A  corrupt  heart  is  still  the  same  thing, 
indisposed,  disaffected  to  God ;  "  alienated  from  the  life 
of  God."  And  conscience  is  stupified,  doth  not  do  its  of- 
fice, or,  sometimes,  is  outrageous  and  over-does  it,  the  at- 
fections  and  passions  are  all  as  so  many  furies  ;  original 
rectitude  being  gone,  and  the  soul  destitute  of  that  holy 
image  which  originally  it  bore. 

But  there  is,  also,  an  evil  inclination  towards  fellow- 
creatures  of  their  own  order.  That  love  is  wanting  which 
IS  "the  fullilling  of  the  law;"  and  that  sums  up  all  that 
rectitude  of  heart  and  soul  towards  fellow-creatures  of  our 
own  order.  All  is  snmmed  up  in  this;  "  Thou  shalt  love 
thy  neighbour  as  thyself;"  and  therefore  is  love  the  ful- 
filling of  the  law. 

And  then,  also,  towards  ourselves.  Our  love  to  our 
neighbour  is  to  be  measured  by  that  to  ourselves ;  as 
that  great  fundamental  precept  which  our  Saviour  calls  the 
"  second,"  next  to  that;  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  might ;  and  thou 
shalt  love  thy  neighbour  as  thyself;"  in  opposition  where- 
unto,  stands  that  aversion  to  God,  in  the  first  part.  And 
as  to  the  second  great  commandment,  it  is  a  measured 
thing;  and  the  measure  is  love  to  ourselves. 

But  now,  in  this  state  of  apostacy,  men  want  even  that, 
they  do  not  love  themselves:  to  wit,  if  they  did  know 
themselves ;  and  that  they  do  not  affect,  to  gain  a  true 
knowledge  of  themselves ;  and  therefore,  do  not  love  them- 
selves, their  more  noble  self,  their  more  excellent  self 
The  soul,  which  is  the  man,  that  they  do  not  love;  they 
care  not  for  it ;  care  not  how  they  prostitute  it ;  how 
they  enslave,  how  they  hazard  it  from  day  to  day.  Yea, 
and, 

[•2.]  In  all  these  respects,  there  is  not  only  an  aversion, 
an  ill  inclination,  to  that  which  is  good,  a  want  of  original 
righteousness,  or  of  the  holy  image  of  God  as  such  ;  but 
there  is,  likewi.se,  propensions  to  all  manner  of  evil;  there 
are  violent  propensions  towards  forbidden  objects.  God 
being  forsaken  and  left,  and  the  soul  of  man  being  con- 
scious to  itself  that  it  is  not  enough  for  itself,  it  must  ad- 
join itself  to  somewhat  else,  when  it  is  off  from  God;  and 
so,  by  the  same  steps  by  which  it  recedes  from  him,  it 
turns  to  the  creature,  to  this  vain  and  impure  world, 
which  is  God's  rival  and  competitor  for  the  minds  and 
hearts  of  men. 

But  here,  it  is  to  be  considered,  that  when  the  soul  is 
off  from  God,  and  therefore  must  seek  for  somewhat  else 
to  supply  his  room,  it  finds  itself  under  a  necessity  to  make 
a  false  and  adscilitious  deity,  a  divided  thing,  as  if  it  were 
under  a  secret  consciousness  that  no  one  thing  could  fill 
up  the  room  of  God.  And  therefore,  the  new  deity  is  di- 
vided between  these  two;  to  wit,  between  this  world  and 
a  man's  own  self;  that  is,  his  meaner  or  baser  self,  his 
ignoble  self.  And  all  of  you  know  (if  you  recollect  a  little) 
what  God  is  to  be  to  us,  namely,  our  Sovereign  Lord,  our 
Sovereign  Good ;  him  we  are  to  serve,  and  him  we  are  to 
enjoy. 

The  soul  being  off  from  him,  and  being  now  to  fill  up 
his  room  as  it  can,  it  doth  (a.s  it  can)  attempt  to  fill  it  up 
by  these  two  things — self  and  the  world:  self  supplies  the 
room  of  God,  as  he  is  to  be  served  by  us;  and  the  world 
supplies  the  room  of  God,  as  God  is  to  be  enjoyed  by  us. 
And  here  are  the  propensions,  now,  of  the  apostate  soul, 
continuing  so,  and  yet  unrenewed  towards  self,  as  the  only 
one  to  be  served,  obeyed,  and  pleased,  instead  of  serving, 
obeying,  and  pleasing  God.  And  this  is  one  of  the  greatest 
idols  that  is  set  up  in  the  apostate  world,  even — a  man's 
self. 

But  then  remember  it  is  his  baser,  meaner,  and  more 
ignoble  self;  when  it  is  become  the  vilest  thing  that  it  was 
possible  a  reasonable,  immortal  soul  could  become ;  when 
it  is  besotted,  carnalized,  brutified;  when  it  is,  in  short, 
become  a  brute,  when  it  would  be  a  god.    While  it  was 


itself,  it  must  abhor  any  such  thought,  with  the  highest 
measures  and  greatest  pitch  of  indignation.  But  now  it  is 
brutified  into  the  vilest  and  most  degenerate  thing,  become 
even  as  the  beast  that  perish,  now  it  must  be  a  god.  "  I 
will  have  none  to  serve  but  this  self" 

But  then,  finding  (as  that  is  obvious  to  every  one)  that  it 
hath  not  its  own  good  in  its  own  hand,  (as,  alas!  what  have 
I  in  me  to  make  me  happier;  and  though  that  is  more  to 
be  considered  under  the  other  head  of  death,  yet  there  is 
sin  in  it  too,  as  it  underwent  a  direct  interdict,)  it  finds  it 
must  forage,  it  must  go  abroad ;  it  finds  it  haih  not  enough 
in  itself  to  satisfy  it.  And  therefore,  now  in  this  kind,  and 
under  this  notion,  the  world  is  the  other  idol  that  is  to 
supply  the  room  of  God.  "  Love  not  the  world,  nor  the 
things  of  the  world;  for  if  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him."  That  shows,  however, 
in  the  unrenewed  state,  the  propensions  of  the  soul  are,  by 
love,  carried  towards  this  vain  and  wretched  world.  All 
the  good  that  it  designs  for  itself  it  seeks  from  it.  And 
so,  these  are  the  two  idols  that  are  set  up  in  this  apostate 
world  against  the  living  and  true  God ;  self,  as  the  god 
that  is  to  be  served,  and  the  world,  as  the  god  that  is  to  be 
enjoyed. 

But  then,  we  must  observe,  by  the  way,  that  as  there  is 
towards  these  two  substituted  objects  a  violent  propen- 
sion ;  so  it  is  forbidden  only  under  that  notion  wherein  it 
is  excessive.  It  is  no  unlawful  thing  for  a  man  to  love 
himself,  and  even  his  meaner  self;  but  to  love  himself  with 
that  love  wherewith  he  should  love  God,  that  is  sinful. 
It  is  no  unlawful  thing  to  love  inferior  creatures,  things  of 
this  world,  which  God  made  all  very  good;  but  to  love 
them  with  that  love  wherewith  we  should  love  God,  as  our 
supreme  and  highest  good,  herein  stands  the  sinfulness  of 
this  propension.  These  are  to  be  in  the  room  of  God; 
not  to  serve  ourselves  under  God,  but  above  him  and 
against  him;  not  to  enjoy  and  please  ourselves  in  this 
world,  in  subserviency  and  obedience  to  God,  but  in  di- 
rect opposition. 

And  so  there  is,  upon  this  account,  not  only  no  incli- 
nation towards  God,  (which  was  considered  under  the 
former  head,)  but  there  is  direct  enmity.  Not  only,  in 
this  case,  doth  the  soul  not  love  him  with  all  the  heart, 
mind,  and  might ;  but  it  hates  him.  And  this  is  the  cha- 
racter of  the  apostate  world.  Look  to  that  Rom.  i.  28. 
"  They  liked  not  to  retain  God  in  their  knowledge."  And 
a  little  lower,  they  are  called  "God-haters."  The  word 
signifies,  they  hate  him  with  a  Stygian  hatred,  they  hate 
him  as  one  would  hate  hell ;  that  is  the  signification  of  the 
word  "God-haters,"  which  sums  up  the  malignity  of  this 
corrupted  nature  of  man,  that  is  made  out  in  so  many 
particulars  in  all  that  latter  part  of  that  1st  chapter  to  the 
Romans. 

So  likewise,  in  reference  to  their  fellow-creatures,  when 
this  love  is  wanting,  which  they  should  bear  to  them,  and 
which  is  the  radical  principle  that  comprehends  in  it  all 
duty  of  that  kind,  (that  is,  doth  virtually  comprehend  it 
all,)  the  want  of  that  due  disposition  is  supplied  by  a 
contrary  principle;  that  is,  by  one  contrary  thereunto, 
which  is  that  of  "  being  hateful  and  hating  one  another," 
mentioned  Romans  i.  30,  31.  and  Titus  ii.  3.  And  it  is, 
too,  upon  this  account,  that  "self"  is  one  of  the  two  sub- 
stitutedidols,  as  you  have  heard.  And  because  the  interest 
of  this  "self"  interferes,  and  there  are  now  as  many  deities 
to  be  served  as  there  are  men;  hereupon  it  is,  that  jealousy 
works  into  hatred.  And  it  partly  proceeds,  too,  from  the 
narrowness  and  minuteness  of  this  world,  which  is  the 
other  idol  that  men  set  up  in  the  room  and  stead  of  God. 
This  world  is  too  little  for  men;  (it  cannot  but  be  so;)  too 
little  for  immortal  souls.  It  is  a  thing  in  its  own  nature 
unsuitable  to  them;  but  yet,  men  being  deceived,  think  to 
have  their  all  out  of  it:  and  so  they  are  all  pulling  and 
tearing  one  from  another,  every  one  for  himself,  to  make 
his  own  portion  out  of  this  world  as  great  and  considerable 
as  he  can,  still  imagining  he  shall  repair  his  loss  of  God 
out  of  this  world.  "And  all  being  under  the  power  of  this 
delusion,  they  do  not  consider,  that  "  there  is  a  lie  in  their 
right  hand;"'  that  they  are  seeking  that  in  this  world 
which  it  can  never  afford  them. 

But  hereupon,  instead  of  that  love  which  should  be 
"the  fulfilling  of  the  law"  of  the  second  table,  spoken  of 


Lect.  XXV. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1205 


Rom.  xiii.  there  is  that  enmitr,  that  mutual  hatred  of  one 
another,  that  liath  for  so  many  ages  made  this  world  an 
aceld/ima,  a  field  of  blood;  and  comprehends  and  sums  up 
all  those  lusts,  from  whence  corae  wars  and  fightings  among 
men:  among  men,  I  say,  who  lay  under  the  obligation  of 
so  equal  a  law,  and  so  kind  a  law  of  love,  which  so  di- 
rectly tended  to  the  welfare  of  mankind  ;  and  so  would 
have  made  this  world  a  heaven  upon  earth,  every  one  lo- 
ving one  another  as  himself,  and  seeking  another's  good  as 
his  own  :  whereas,  all  make  it  now  their  business  to  tear 
this  world  out  of  one  another's  hands  as  much  as  they  can, 
and  to  pluck  it  in  pieces,  and  so  to  worry  and  destroy  one 
another  for  it. 

And  in  rel'erence  to  men  themselves  too.  In  the  room  of 
a  right  disposition  towards  themselves,  there  are  substi- 
tuted wicked  propensions :  they  do  atTect  themselves  wick- 
edly, sinfully,  illegally,  against  the  direction  of  the  divine 
rule  :  and  this  is  the  root  of  all  the  insincerity  that  is  to  be 
found  any  where  in  the  world,  that  is,  that  the  superior 
powers  do  not  govern  the  inferior,  do  rebel  and  disobey. 
The  mind  and  judgment  that  should  govern  the  will,  and 
its  determinations,  and  purposes,  this  way  and  that,  neglect 
their  office ;  so  that  in  the  mind,  now,  is  blindne.ss ;  not 
generally  a  not  seeing,  but  refusing  to  see,  a  willing  blind- 
ness ;  that  which  the  Scriptures  express  by  "  blindness  of 
heart."  There  is  error,  self-deception,  about  the  most  im- 
portant and  most  practical  matters;  the  calling  of  good, 
evil,  and  evil,  good.  There  is  somnolency  and  drow.vy 
slumber  upon  the  minds  of  men ;  a  supine  negligence,  that 
they  cannot  consider  nor  care  how  things  go  within  them, 
or  what  is  uppermost. 

Then  again,  there  is,  in  the  inferior  soul,  the  imagina- 
tions, the  appetites,  the  affections  or  passions,  a  continual 
mutiny  and  disorder,  a  rebellion  against  what  doth  remain 
of  the  law  in  the  mind;  so  that  what  remains  is  very  im- 
perfect, much  obscured,  shattered,  and  broken  :  yet,  there 
is  a  continual  mutiny  and  insurrection  againstthe.se  relics 
of  that  law.  And  this,  indeed,  constitute.>  a  man,  within 
himself,  the  continual  seat  of  a  war  ;  he  is  in  a  state  of  war 
with  himself:  for  he  hath  some  light  in  his  mind  ;  but  there 
are  these  mutinous  and  rebellious  appetilions  and  passions 


done  in  the  1st  and  2nd  chapters  of  that  epistle)  that  "  Jews 
and  Gentiles  were  under  sin."  Those  two  distributing 
terms,  Jew  and  Gentile,  taking  up  the  whole  of  the  world, 
and  was  then  the  known  distribution  ol  the  world  of  man- 
kind. And  he  had  not  only  said  it,  but  proved  it,  that  ihey 
were  all  under  sin  ;  even  the  very  Jews  themselves,  as 
well  as  Gentiles,  though  a  select  people,  a  people  that  had 
the  oracles  of  God,  the  peculiar  tokens  of  his  presence  and 
favour,  (where  grace  was  not  victorious,)  yet,  as  great  an 
enemy  appears  among  them  against  God,  as  in  the  pagan 
world  and  nations  of  the  earth. 

And  if  you  look  into  the  1st  Romans,  and  the  latter  end, 
you  see,  tiiat  men  having  e.xpelled  and  driven  God  out  of 
their  minds  and  thoughts,  as  not  liking  to  retain  him  in 
their  knowledge,  what  becomes  of  ihem  hereupon  1  Why, 
God  gives  them  up,  leaves  them  to  themselves:  they  be- 
come now  to  be  under  the  dominion  and  power  of  exorbit- 
ant and  unruly  affections  and  passions.  "  God  gave  them 
up  to  vile  affections ;  and  as  they  liked  not  to  retain  God 
in  their  knowledge,  he  gave  them  over  to  a  reprobate 
mind  :"  and  hereupon,  they  are  filled  with  all  unrighteous- 
ness, fornication,  wickedness,  covetou.sness,  maliciousness; 
full  of  envy,  murder,  debate,  deceit,  malignity ;  whisperers, 
backbiters  ;  and  (that  which  is  central  of  all  the  rest,  which 
was  noted  before)  haters  of  God  :  despiteful,  proud,  boast- 
ers, inventers  of  evi!  things,  disobedient  to  parents,  with- 
out understanding,  covenant  breakers,  without  natural  af- 
fection, implacable,  unmerci.'ul. 

Here  is  a  representation  of  the  apostate  world,  of  that 
wickedness  which  all  proceeds  from  the  corrupt  fountain 
which  every  man  hath  .n  himself.  And  then,  in  the  3rd 
chapter,  he  "goes  on  to  add,  from  the  Psalmist:  "  There  is 
none  righteous,  no  rot  one ;  there  is  none  that  under- 
slandeili,  none  that  seeketh  after  God;  they  arc  all  gone 
out  of  the  way,  they  are  ahogether  become  unprofitable  : 
there  is  none  that  doeth  good,  no  not  one."  "  All  have 
sinned  and  cone  short  of  the  glory  of  God,"  both  as  it 
was  to  be  iheir  end,  and  as  it  was  to  be  their  translbrming 
pattern.     Thus  it  is,  as  to  all  men. 

And  so,  !he  all  of  every  man;  which  divers  expressions 
nlhat  3d  Romans  do  most  emphatically  represent  and  hold 


working  in  continual  opposition  thereunto  ;  so  that  he  can- 1  forth  to  us.  "  Theirthroats  is  an  open  sepulchre,  with  iheir 
not  raze  out  those  notions  he  hath  in  his  mind  :  "  This  I  mouths  they  have  used  deceit,  the  poison  of  asps  is  under 
should  do,  and  that  I  should  do  so ;"  nor  will  his  inferior    their  lips:  their  mouth  is  full  of  cursing  and  bitterness, 


faculties  be  induced  to  any  kind  of  compliance  therewith 
It  is  not  such  a  war  as  in  the  regenerate,  to  wit,  in  one  and 
the  same  faculty,  and  especially  in  the  heart  and  will, 
where  there  is  an  imperfect  inclination  to  that  which  is 
good,  but  yet  victorious.  But  the  war  lies  here,  between 
that  which  should  be  the  governing  faculty,  the  mind,  the 
practical  judgment,  the  con.seience,  and  the  mutinous  dis- 
positions of  a  rebellious  heart,  that  are  entire,  and  in  their 
full  strength,  in  the  unregenerate  ;  whereas,  in  the  rege- 
nerate, they  are  subdued  and  brought  under;  not  quite  e.v- 
pelled,  but  yet  conquered. 

Thus,  we  have  the  true  state  of  the  case,  how  it  is  with 
men  with  respect  to  the  sinfulness  of  their  nature,  which 
lies  spread  through  all  the  several  powers  and  faculties  of 
the  soul,  and  shows  it.self  with  reference  to  the  .several  ob- 
jects wherewith  men  can  be  any  way  concerned.  But  we 
are  to  consider, 

(2.)  The  universality  of  this  revolt ;  that  is,  that  all  men 
are  in  it,  they  are  all  gone  back ;  all  men,  and  the  all  of 
every  man.  All  men  are  in  it.  And  it  is,  therefore,  on  the 
whole  matter,  not  strange  that  this  corruption  of  the  nature 
of  man  should  be  represented  with  such  rhetoric  as  we  find 
in  divers  passages  of  Scripture:  as  in  the  14lh  and  53d 
Psalms,  and  Romans  iii.  where  you  have  divers  passages 
quoted  out  of  the  Old  Testament,  especially  out  of  the  book 
of  Psalms,  of  that  same  import,  to  signify,  how  general  a 
consent  there  is  in  this  matter  of  man's  rebellion  ;  that  as 
men  have  agreed  herein  with  infernal  spirits,  so  they  do 
generally  agree  with  one  another:  "  Come,  let  us  cast  off 
his  cords,  and  throw  away  his  bands  from  off  us."  All, 
from  the  highest  to  the  lowest,  agree  in  such  a  design 
as  this. 

If  you  would  take  a  brief  view  of  the  state  of  the  case, 
that  3d  of  the  Romans  will  give  it  you  very  shortly  and 
succinctly,  and  yet,  withal,  very  copiously  and  fully.  The 
apostle  tells  us,  that  he  had  proved  (as  indeed  he  had 


their  .'eet  are  swift  to  shed  blood,  destruction  and  misery 
are  in  their  ways,  and  the  way  of  peace  have  they  not 
known."  Even  the  several  parts  of  the  outward  man  are 
made  use  of,  as  so  many  engines  and  machines  for  wick- 
edness. And  for  the  inward  man,  the  source  and  foun- 
tain of  it,  we  are  elsewhere  told,  that  "  all  the  imagina- 
tions of  the  thoughts  of  the  heart  are  only  evil ;  and  con- 
tinually" so;  Gen.  vi.  5.  So  early  had  that  nniversal  con- 
tagion spread  itself  among  all  men,  and  through  the  all  of 
every  man. 

And  hence  it  is  that  they  are  so  frequently  spoken  of 
(even  notwithstanding  a  profession  of  God's  own  name,  if 
they  remain  in  the  unrenewed  state)  as  "  a  generation  of 
vipers,  and  as  a  seed  of  evil  doers;"  yea,  (as  was  said  be- 
fore,) as  the  seed  of  the  devil,  that  old  serpent.  "  Ye  are 
of  your  father  the  devil,  and  the  works  of  your  father  ye 
will  do."  And  hence  it  is,  that  all  wickedne.ss  do  proceed, 
which  we  have  any  where  seen  perpetrated  and  done,  upon 
the  stage  of  this  world.  So  that  when  the  renewing  woik 
comes  to  take  place,  there  is  need  ihal  it  should  pervade, 
should  pass  through,  the  whole  man.  "  The  God  of  peace 
sanctify  you  throughout  in  your  whole  spirit,  soul,  and 
body."  You  see,  every  part  of  man  needs  a  sanctifying 
influence;  and  therefore,  all  is  corrupt  and  impure. 

Before  we  go  on,  let  us  make  somewhat  of  present  u.se- 
ful  reflection  to  our.selves.  And  consider,  Is  it  not,  here- 
upon, wonderful  that  there  should  be  among  men  so  gene- 
ral a  self-complacency  7  How  strange  is  it,  that  this  being 
the  state  of  the  case  with  men  in  this  world,  there  should 
be  among  them,  I  say.  so  general  a  self-complacency  !  ihat 
they  all  should  seem  to  be  so  well  pleased  with  themselves ! 
look  with  a  kind  eye  upon  themselves!  that  it  dolh  not 
come  into  men's  minds  to  think,  antecedently  to  their  re- 
covery, to  their  regeneration,  "  I  am  a  fallen  creature,  an 
apo.state  creature,  one  separate  and  cut  ofl"  from  God,  by 
mine  own  revolt ;  one  faUen  in  with  the  devil  against  God ; 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


1206 

that  am  ia  league  with  him  to  do  his  will,  and  to  disobey 
him  who  gave  me  breath  ;  who  is  the  Father  of  my  spirit, 
and  the  author  of  my  whole  being." 

Are  not  these  true  thoughts  that  a  man  might  think  of 
himself,  being  yet  unregenerate,  unrenewed  1  And  is  it 
not  strange,  when  they  are  things  that  lie  so  much  in  view, 
they  yet  should  so  seldom  come  into  men's  minds  1  Can 
we  think  it  possible,  if  they  did  come  oftener,  that  they 
should  be  so  well  pleased  with  themselves?  Yet  this  they 
are  generally  prone  to  be.  It  is  the  character  of  the  wicked 
mail,  that  is,  one  that  continues  yet  in  a  state  of  apostacy, 
that  "  he  flatters  himself  in  his  pwn  eyes,  (Psal.  xxxvi.  2.) 
until  his  iniquity  be  found  to  be  hateful."  He  still  looks 
upon  himself  with  a  self-flattenng  eye.  If  there  be  any 
thing  which,  abstractly  considered,  may  be  looked  upon 
as  amiable,  this  is  singly  looked  upon :  but  it  is  seldom, 
in  the  mean  time,  thought,  but  generally  forgot,  what  is  a 
man's  state. 

O  !  how  few  are  there  that  cry  out,  "  What  is  the  .state 
of  my  case  1  If  I  have  strength,  if  I  have  wit,  if  I  have 
any  thing  of  comeliness,  I  can  presently  strut  and  think. 
What  a  fine  creature  am  I !  Bat,  in  the  mean  time,  that  I 
am  a  rebel  against  heaven  ;  I  am  an  accomplice  with  the 
devil  against  God  ;  1  am  an  apostate  from  my  rightful, 
sovereign  Lord."  This  would  surely  turn  all  men's  self- 
complacency  into  horror  and  consternation,  that  a  man 
would  be  afraid  of  himsell,  and  wish  he  could  run  away 
from  himself;  and  wonder  how  the  earth  comes  to  bear 
such  a  creature.  O!  this  monster  of  an  apostate  soul  that 
is  off  from  God,  and  without  a  disposition  or  inclination  to 
return  to  him,  carries  so  much  of  horror  and  prodigy  with 
it,  that  it  is  strange  all  are  not  filled  with  fright  and  amaze- 
ment, till  they  find  some  manifest  proof  of  a  regenerating, 
transforming  grace  upon  their  spirits:  it  is  strange  that, 
till  then,  they  are  not  a  continual  terrot  to  themselves. 


Part  II. 


LECTURE  XXVI.* 

BnT  that  which  doth  yet  give  us  a  fuller  and  more  dread- 
ful account  of  this  state  of  the  case,  is,  besides  Ine  con- 
sideration we  are  to  have  what  man  is  in  himself,  and  in 
his  faculties  and  powers,  precisely  considered,  which  do 
make  up  the  sinfulness  of  his  state,  and  which  might  be 
mentioned  under  this  head,  is, 

(3.)  The  aggravations  of  man's  sinfulness. 

[l.J  We  are  to  bethink  ourselves,  therefore,  with  whom 
there  is  a  coincidency,  and  into  what  society  and  combina- 
tion he  falls,  in  this  his  corrupt  state:  and  so,  take  the 
state  of  the  case  briefly  and  summarily  thus;  that  he  is,  in 
all  this,  an  accomplice  with  those  apostate,  disloyal,  infer- 
nal spirits,  that  had  revolted,  and  were  fallen  from  God 
before  :  an  amazing  consideration  I  In  all  this,  he  is  in 
confederation  and  combination  with  devils,  with  the  pow- 
ers of  hell  and  darkness,  against  his  rightful  and  sovereign 
Lord.  And  so  doth  the  Scripture  most  expressly  speak  in 
divers  pla»es ;  so  far  as  that  the  devil  comes  thereupon  to 
be  styled,  "'The  god  of  this  world,"  who  "hath  blinded 
the  minds  of  them  which  believe  not,"  '3  Cor.  iv.  4. 

And  O  !  that  we  could  consider  this,  according  to  what 
it  doth  import  and  carry  in  it  of  horror  and  detestahleness. 
It  is  a  thing  that  we  do  not  yet  believe,  that  a  world  inha- 
bited by  reasonable  creatures,  God's  own  offspring,  are 
universally  fallen  into  a  confederacy  and  combination  with 
another  god,  with  an  enemy-god,  an  adversary-god,  against 
the  living  and  true  God.  iVIen  have  changed  their  God. 
And  what  a  fearful  choice  have  they  made  !  fallen  into  a 
league  with  those  wicked  creatures  that  were  weary  of  his 
government  before,  and  that  were,  thereupon,  thrown 
down  into  an  abyss  of  darkness,  and  bound  up  in  the  chains 
thereof,  unto  the  judgment  of  the  great  day.  But  both  the 
Scripture  say  this  in  vainl  or  hath  it  not  a  meaning, 
when  it  calls  the  devil,  "  The  god  of  this  world  1"  O  !  with 
what  amazement  should  it  strike  our  hearts,  to  think  that 
so  it  is ;  that  the  whole  order  of  creatures  is  gone  off  from 
»  Preaclied  April  7tli,  1694. 


God,  and  fallen  into  a  confederacy  with  the  devil  and  his 
angels,  against  their  rightful,  sovereign  Lord. 

it  is  not  a  thing  spoken  (as  it  were)  once  on  the  bye ; 
but  the  Scripture  doth  industriously  represent  this  as  the 
settled  state  of  the  case  with  men.  Look  to  the  Ephes. 
ii.  1.  "You  hath  he  quickened,  who  were  dead  .in  tres- 
pa.sses  and  sins  : — wherein  we  all  had  our  conversation  in 
times  past,  fulfilling  the  desires  of  the  flesh  and  of  the 
mind."  And  under  whose  regimen  is  this  1  Why.  "ac- 
cording to  the  course  of  this  world,  according  to  the  prince 
of  the  power  of  the  air,  the  spirit  that  jwio  worketh  in  the 
children  of  disobedience."  They  live  subject  to  the  go- 
vernment of  that  prince  :  and  that  is  a  long-continued  now, 
referring  to  the  whole  time  and  state  of  the  apostacy.  It 
speaks  the  fixed  state  of  this  case,  that  as  long  as  men  do 
remain  dead  in  trespasses  and  sins,  as  it  is  in  the  1st  verse 
of  that  chapter ;  and  all  the  while  that  that  death  lies  upon 
the  world,  which,  as  we  are  told  in  the  text,  "  hath  pas.sed 
upon  all;"  all  that  time,  during  that  long-continued  no-w, 
all  their  actions,  all  their  motions,  all  their  designs,  are 
"  according  to  the  prince  of  the  power  of  the  air,  Ihe  spirit 
that  worketh  in  Ihe  children  of  disobedience."  They  are 
led  captive  by  him  at  his  will,  2  Tim.  ii.  26.  He  hath  his 
will  of  them.'  "  The  lusts  of  your  father  ye  will  do,"  John 
viii.  44.  That  "  will"  is  not  a  sign  of  the  tense,  but  a  dis- 
tinct word,  "  you  will ;"  you  will  to  do  the  lusts  of  your 
father;  you  have  a  proneness,  a  propension  of  will,  or  it 
is  grateful  to  your  will,  to  do  the  lusts  of  your  father  ;  the 
devil  is  become  even  a  father  and  a  god  to  this  apostate 
world  :  they  are  the  .serpent's  seed  ;  he  halh  (as  it  were) 
impregnated  them  with  all  the  principles  of  malignity  and 
disloyalty,  against  their  rightful,  sovereign  Lord. 

Methinks,  this  should  make  us  afraid  of  ourselves,  and 
even  of  one  another,  till  there  be  some  appearance  of  a 
change  in  the  state  of  our  case.  We  look  upon  it  as  a 
very  terrible  thing,  to  have  the  body  of  a  man  possessed 
with  a  devil;  but  how  much  more  dreadful  is  it,  to  have 
his  soul  under  that  possession  ;  acted  upon  by  Satan  in  all 
his  designs  through  the  whole  of  his  course,  led  captive  by 
the  devil  at  his  will !  Waiting  if  God  will  give  repen- 
tance ;  that  is  represented  as  the  great  business  of  the  Gos- 
pel ministry,  and  of  a  Gospel  minister,  eis  in  2  Tim.  ii.  24, 
25.  to  wait  with  patience,  and  endeavour  with  gentleness, 
that  they  may  be  brought  to  repenlance,and  enabled  to  re- 
cover themselves  out  of  Ihe  snare  of  the  devil,  who  are  led 
captive  by  him  at  his  will.  See  what  his  part  then  is,  as  a 
god  over  this  world  ;  he  makes  ihem  do  what  he  will,  he 
h.iih  his  will  upon  Ihem.  "  My  will  is,  that  you  forget 
God;  and  they  do;  that  you  may  live  in  a  continual  con- 
tempt of  God  ;  and  so  they  do;  that  you  mind  nothing  but 
the  affairs  of  this  world,  and  how  to  please  and  gratify 
your  flesh  and  sense,  mind  nothing  but  what  shall,  or  shall 
nut,  profit  your  external  part,  or  insnare  and  hurt  you,  and 
undo  you;  and  they  do  just  as  he  would  have  them  do, 
throughout  the  whole  of  their  course.  So  that,  in  this  state 
of  the  apostacy,  they  are  in  a  continual  confederation  as 
accomplices  with  devils,  those  apostate  .spirits,  that  were 
gone  off  from  God  before. 

[2]  It  is  a  further  aggravating  consideration  of  this  sin- 
fulness, that  the  undetstandings  of  men  do  all  this  while 
remain  with  them  ;  they  have  their  understandings  yet 
about  them.  Man  is  still  an  intelligent  creature.  "  There 
is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty  hath 
given  him  understanding,"  (Job  xxxii.  8.)  to  distinguish 
him  from  a  brute.  It  is  very  true,  indeed,  if  sin  had  to- 
tally unmanned  men,  it  had  brought  them  into  an  utter 
incapacity  of  sinning  any  more.  If  the  leading  faculty 
were  destroyed  quite,  he  were  then  no  more  capable  of  sin 
than  a  log.  But  this  makes  the  matter  beyond  all  imagi- 
nation wonderlVjl,  that  a  man  should  have  his  understand- 
ing remaining,  and  become  such  a  monster  as  this;  and 
yet  apprehend  nothing  of  it ;  an  understanding  that  he 
can  use  about  other  matters;  he  can  discourse,  reason, 
project,  lay  designs,  form  methods  in  reference  to  all  things 
that  are  of  an  inferior  concernment.  We  find  that  in  that 
great  transformation  of  that  haughty  prince  Nebuchadnez- 
zar, (whom  God  turned  to  graze  among  the  wild  beasts  of 
the  field,)  a  transformation,  not  of  his  body,  (as  we  have 
no  reason  to  think  that  it  was,")  but  of  his  mind ;  and  we 


Lect.  XXVI. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1207 


are  told,  that  at  the  end  of  so  much  time,  his  understand- 
ing returned  to  him.  But  in  this  common  case  men's  un- 
derstandings do  remain  with  them  all  the  while  they  are 
under  this  monstrous  transformation  ;  that  is,  while  a  rea- 
sonable, immortal  spirit  disaflects  his  Maker,  the  Father 
of  spirits ;  joins  itself  with  clods,  the  ba,se  things  of  this 
earth  ;  yea,  joins  itself  to  devils,  apostate,  impure  spirits, 
and  falls  into  confederacy  with  them  against  God:  and 
yet  men  are  not  aware  of  iheir  case. 

And  this  makes  that  transformation  which  sin  hath 
wrought  in  the  very  nature  of  man,  in  the  soul  of  man,  his 
reasonable  soul,  so  horrid  a  thing.  If  he  had  been  trans- 
formed into  any  other  bodily  shape,  (though  never  .•^o 
monstrous,)  it  had  been  incomparably  a  less  monstrous 
translation  than  this :  to  make  a  reasonable,  understand- 
ing creature,  engage  in  a  contest  against  him  that  gave  him 
breath,  the  Author  and  Parent  of  his  life  and  being,  nothing 
could  be  a  more  monstrous  thing.  If  all  these  metamor- 
pho.ses  which  poets  feign,  had  generally  taken  place  and 
effect  every  where  among  men ;  if  they  had  been  trans- 
formed into  trunks  of  trees  and  the  like,  (as  hath  been 
feigned  concerning  divers,)  it  had  been  a  less  strange,  a 
less  fearful  transformation  than  this;  a  reasonable,  intelli- 
gent, immorlai  spirit,  turned  against  his  Maker,  and  intent 
upon  razing  out  every  thing  of  his  holy  image  out  of  itself 

Now  this  understanding  still  remaining,  the  persisting 
in  a  way  and  course  of  sin,  is  a  running  counter  to  that 
light  and  knowledge  which  every  man  hath,  in  a  degree, 
remaining  in  him,  though  it  is  but  a  dubious  kind  of  twi- 
light ;  light  that  doth  rather  admit  to  be  called  "  darkness." 
"  If  the  light  that  is  in  you  be  darkness,  how  great  is  that 
darkness !"  that  is,  it  is  ineffectual  to  answer  the  proper 
purposes  of  a  directive,  practical  light ;  yet  what  doth  re- 
main thereof,  doth  serve  most  highly  to  aggravate  the 
wickedness  of  them  in  whom  it  is. 

This  is  that  which  is  more  than  intimated,  when  men  are 
required  to  show  themselves  men  ;  as  it  is  in  Isaiah  xlvi. 
8.  You  have  the  proper  principles  of  humanity  yet  about 
you,  and  the  great  disiinguishing  principle  of  reason,  that 
exalts  you  above  inferior  creatures;  you  have  it  in  you, 
but  you  do  not  use  it ;  you  are  men,  but  ynu  do  not  show 
it :  "  Show  your.'ielves  men,  ye  transgressors."  And  again. 
Psalm  liii.  4.  "  Have  all  the  workers  of  iniquiiy  no  know- 
ledge ?"  It  is  implied  that  they  have  it,  but  they  will  not 
use  it ;  tie  interrogation  is  a  more  forcible  affirmation: 
men  have  knowledge  in  them,  yet  transgress  ;  and  so  keep 
up  a  contest  and  a  war  against  God,  and  again.st  them- 
selves.  And  again, 

[3.]  It  is  a  further  most  aggravating  consideration,  that 
as,  in  general,  they  have  understanding  about  them,  and 
still  remaining  with  them,  ihey  have  also  some  natural  no- 
tions of  God,  all  the  while  they  are  thus  at  war  with  him, 
and  in  this  defiance  against  him.  Still  they  have  the  natu- 
ral impress  of  God  upon  their  minds  that  ihey  cannot  raze 
out ;  so  that  they  do  not  fight  against  him  altogether  in  the 
dark;  "  Light  shines  in  the  midst  of  that  darkness  M'hich 
comprehends  it  not."  That  light  by  which  God  reveals 
himself,  not  only  round  about  them,  biit  in  them  ;  there  is 
that  which  might  be  known  of  God  ih  every  man,  as  in 
that  Rom.  i.  19.  That  which  might  be  known  of  God  is 
manifest  in  them,  for  God  hath  revealed  it  to  them. 

And  there  is  hereupon,  such  a  thing  as  natural  religion  ; 
for  while  they  have  a  notion  of  God  in  their  minds,  it  is 
not  as  of  a  being  irrelative  to  them,  but  it  is  as  an  Object 
of  worship;  an  object  of  trust,  so  as  that  commonly  men, 
in  their  last  necessities,  untaught  and  uninsiructed,  do 
pray  to  him.  As  I  remember  that  ancient,  (Minutius  Foe- 
lix,)  in  opposition  topaganism,  asserting  the  oneness  of  the 
Deity,  and  that  God  whom  the  Christians  serve,  speaks 
thus :  "  You  yourselves  (sailh  he)  when  any  thing  ails 
you  and  are  in  distress,  do  not  you  use  to  lift  up  your  eyes 
and  hands  to  heaven  1  rulgi  isii  naturalis  estsermo,  this  is 
as  a  natural  kind  of  prayer,  which  your  own  nature  doth 
even  constrain  you  to,  whether  you  will  or  no;  there  is  a 
natural  susceptibleness  of  religion.  Men  are  instructed 
by  nature  itself,  to  dread  a  superior  Being,  and  to  place 
some  kind  of  dependance  upon  it,  and  to  have  some  kind 
of  expectation  from  it,  of  help  and  relief  in  their  necessi- 
ties and  distresses,  and  yet  remain,  all  this  while,  in  an 
apostacy,  in  war  and  rebellion. 


This  makes  this  monster  of  an  apostate  creature  to  be  so 
much  the  more  monstrous,  beyond  comparison  ;  even  be- 
yond all  that  can  be  thought.  The  case  being  thus  with 
them,  that  such  sentiments  of  God  as  they  have  about  them, 
they  cannot  erase,  and  yet,  cannot  obey ;  they  can  never 
get  Ihem  out  of  them,  nor  comply  with  them  :  this  is  their 
case.  So  monstrous  a  thing  is  an  unregenerate  creature 
that  remains  yet  in  the  apostate  state.  They  carry  about  a 
notion  of  God  with  them  in  their  minds  wherever  they  go; 
and  so  have  not  only  reason  left  tliera,  but  somewhat  of 
religion ;  which  some  take  to  he  a  more  distinguishing 
property  in  man  than  reason  itself,  it  being  less  disputable 
whether  it  do  peculiarly  belong  to  man  :  to  inferior  creatures 
it  manifestly  doth  not;  and  in  great  measure  it  is  evident 
that  it  doth  belong  to  all  men.  For  those  that  have  been 
the  most  diligent  inquirers  into  the  state  of  the  world,  in 
former  ages,  among  the  pagans  themselves,  have  taken  no- 
tice that  it  was  even  an  impossible  thing  to  hear  of  a  man 
any  where  that  had  not  somewhat  of  religion  or  some 
sense  of  a  Deity  in  him.  As,  I  lememher,  Plutarch  saith; 
"  It  is  not  impossible  to  find  cities  without  walls,  without 
government,  without  coin ;"  but  to  find  a  city  without 
religion,  he  thought  to  he  altogether  impossible.  "  And  it 
were  (saith  he)  as  easy  a  thing  to  build  a  city  without  a 
foundation,  without  ground  to  set  it  on,  as  to  form  a  so- 
ciety of  men  without  religion."  This  was  the  apprehen- 
sion of  such  knowing  men  as  he  and  others,  even  among 
heathens  them.selves,  in  former  times. 

And  this  is  the  general  matter  of  God's  controversy  with 
the  world,  when  we  are  told  in  that  Rom.  i.  18.  that  "the 
wrath  of  God  is  revealed  from  heaven  against  the  ungodli- 
ness and  unrighteousness  of  men  who  hold  the  truth  in 
unrighteousness."  What  that  truth  is,  we  are  to  collect 
from  what  follows  in  the  19th  ver.  before  mentioned;  for 
that  which  may  be  known  of  God  is  manifest  in  them  ;  for 
God  hath  revealed  it  to  them.  He  hath  so  inwrought  his 
name,  his  own  idea,  into  the  spirits  of  men,  that  there  it 
remains  as  an  indelible  impress,  not  quite  to  be  razed  out. 
And  theiefoie  they  who  have  been  more  avowed  atheists, 
have' been  so,  more  in  endeavour  than  in  fact ;  endeavour- 
ing to  extinguish  those  notions  of  God  out  of  their  minds, 
which  yet  they  could  never  rid  themselves  of  "The  fool 
h.ath  said  in  his  heart.  There  is  no  God."  He  hath  said  it 
in  his  heart;  not  wilh  his  mouth,  not  in  his  mind,  but  in 
his  heart;  which  implies  it  rather  a  wish  than  an  assertion. 
And  so,  the  Hebrew  text  doth  lead  us  to  understand:  for 
there  is  not  the  copula  to  make  it  an  assertion  :  The  fool 
hath  said  in  his  heart,  "no  God ;"  not  that  there  is  none, 
that  is  not  in  the  text,  but — "  no  God  ;"  let  there  be  none; 
or,  0  !  that  thcie  were  none;  I  wish  there  were  none.  It 
is  rather  a  wish  than  an  assertion  wilh  these  fools.  And 
these  fools,  they  are  the  generality  of  the  apostate  world. 

But  that  men  should  carry  that  notion  in  their  minds 
about  them,  up  and  down  the  world  :  have  (as  it  were) 
God  so  much  in  view,  (if  Ihey  will  but  look  into  them- 
selves and  commune  wilh  their  own  minds,)  andyetshould 
be  continually  warring  and  fighting  against  him,  when  the)' 
could  not  but  at  the  same  time  conceive  him  to  be  God, 
but  conceive  him  too,  to  be  the  very  Author  of  their  life 
and  being;  "He  in  whom  (as  the  apostle  quotes  a  heathen 
poet  saying)  they  live  and  move  and  have  their  being;"  and 
another  saying,  "  Whose  offspring  ihey  are  ;"  his  very  off- 
spring; and  yet  in  a  continual, general  rebellion  against  him; 
this  aggravates  the  mailer  beyond  all  measure.  And  again, 
[4.]  They  have  in  them  also  ihe  practical  principles  of 
right  and  wrong,  in  reference  to  one  another.  In  this  .state 
of  apostacy  from  God,  they  have,  I  say,  practical  princi- 
ples ;  that  i.s,  principles  that  ought  lo  govern  practice,  tell- 
ing them  what  is  right,  and  what  is  wrong,  in  reference  to 
one  another,  as  well  as  in  reference  lo  God  ;  and  yet  there 
is  nothing  else  but  aversion,  hating  of  one  another,  and  de- 
signing asain'il  one  another,  and  every  one  labouring  to 
tear  the  world  in  pieces,  that  they  may  gra.sp  into  their 
own  hands  what  yet  lies  in  other  men's.  They  do  so  far 
know  what  is  right  and  wrong  in  reference  to  one  ano- 
ther, that  they  can  no  sooner  hearofihe  general  measures 
of  right  and  wrong  among  them,  but  their  minds  do  in- 
wardly consent  lo  the  reasonableness  of  such  a  constilution. 
As  that  great  maxim  of  our  Saviour  ;  "  Whatsoever  ye 
would  that  men  should  do  to  you,  do  ye  so  to  them,"  as 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  IL 


being  that  which  sums  up  the  law  and  the  prophets.  A 
saying  so  taken,  even  among  heathens  themselves,  that  it 
is  known,  that  the  emperor  Alexander  Severus  caused  it  to 
lie  inscribed  on  the  gales  of  his  palace,  as  if  it  were  the 
most  suitable,  agreeable  thing  to  the  minds  of  men,  and  to  the 
neces.sities  of  human  society,  that  could  be  thought.  And, 
[5.]  Yet  further,  they  have  all  this  while  a  most  conna- 
tural desire  of  their  own  felicity.  This  is  a  further  aggra- 
vation, that  every  man  naturally  desires  to  be  happy,  when 
yet  he  is  continually  engaged  in  a  way  and  course  of  sin, 
against  his  sovereign,  rightful  Lord,  which  so  directly  tends 
to  involve  him  in  all  misery;  and  so,  is  doing  perpetual 
violence  to  himself,  and  even  to  the  law  of  his  own  nature; 
for  there  cannot  be  a  more  radical  principle  in  any  man, 
or  even  in  the  nature  of  man,  generally  considered,  than 
to  desire  to  be  happy.  "  Who  will  show  us  any  good  V 
is  the  common  vogue,  according  to  that  of  the  Psalmist  in 
the  4th  Psalm.  All  the  world  is  full  of  crav-ing  desires 
after  felicity,  after  a  happy  state,  and  yet  running  on  in  a 
continued  course  directly  counter  hereunto  ;  fighting  every 
where  against  the  desire  of  their  own  hearts. 

[6.]  It  is  a  further  aggravating  consideration  too,  that, 
in  all  this  time,  they  have  some  apprehension  with  them 
generally  of  a  future  slate  in  another  world,  the  soul  of 
man  having  a  secret  consciousne.ss  of  its  own  immortality 
inwrought  into  it.  So  that  (as  you  have  heard)  mere  ir- 
religion  hath  been  a  thing  very  rarely  to  be  known  in  the 
world,  and  never  but  as  men  have  pretended  and  endea- 
voured to  erase  and  root  out  the  principles  of  religion  out 
of  their  own  souls ;  but  without  total  eftect.  So  there  halh 
been  no  sort  of  religion  in  the  world  that  hath  not  proceed- 
ed upon  the  supposition  of  a  future  immortality.  Not  only 
Christians  and  Jews,  but  Mahometans  and  the  grosser  pa- 
gans, have  all  agreed  in  this  one  sentiment,  that  "  there  is 
a  life  to  come,"  "and  a  state  after  this.  And  yet,  they  are 
continually  taking  the  way  that  takes  hold  of  hell,  and 
leads  down  to  the  chambers  of  death ;  though  that  senti- 
ment is  not  more  natural,  more  common,  that  there  isaii- 
other  state,  another  world,  a  life  to  come,  than  the  senti- 
ment is,  of  the  connexion  between  goodness  and  blessed- 
ness, and  between  wickedness  and  misery.  They  have 
generally  apprehended  so,  as  the  apostle,  in  the  close  of 
the  first  chapter  of  this  epistle,  (referring  to  the  Gentile 
world,)  saiih  ;  "  They  did  know  the  righteous  judgment  of 
God,  and  that  they  who  did  those  things  were  worthy  of 
death,  and  yet,  not  only  did  the  same,  but  took  pleasure  in 
them."  They  did  apprehend  a  connexion  between  wick- 
edness and  death,  between  sin  and  misery,  and  yet  run 
the  course  which  corrupt  inclination  carried  them  unto, 
without  resistance.     And  again, 

[7.]  There  is  in  them  all  this  while  a  self-reflecting 
power,  by  which  they  are  capable  of  taking  knowledge  of 
themselves,  of  looking  in  upon  their  own  minds.  "  The 
spirit  of  a  man  is  the  candle  of  the  Lord,  searching  into 
the  innermost  parts  of  the  belly  ;"  that  is,  searching  into 
his  most  inward  penetralia,  into  all  the  secret  recesses  of 
itself,  even  to  the  very  centre.  It  is  such  a  kind  of  light 
as  can  invert  its  beams,  and  turn  them  inward  upon  itself; 
being  therein  a  nobler  sort  of  eye  than  this  external  bodily 
one  is.  For  this  exterior  bo.lily  eye  of  ours  that  sees  all 
other  things,  cannot  see  itself;  but  the  mind,  the  intellect- 
ual eye,  cannot  only  see  other  things,  but  can  see  itself  too, 
is  capable  of  contemplating  itself  That  conscience  that  is 
in  man,  that  natural  conscience,  it  is  not  only  the  conserva- 
tory of  natural  principles,  the  seat  of  them  that  show  what 
men  are  to  do,  and  what  they  are  not  to  do,  (as  was  told 
you  before,  under  the  former  head,)  but  it  is  also  a  self-re- 
flecting principle,  that  which  is  called  properly  and  more 
strictly,  (rmnSrimi,  by  which  a  person  is  conscious  lo  himself 
what  he  is,  and  what  he  doth;  what  his  dispositions  are, 
and  what  the  series  and  tendency  of  his  actions  are. 

And  yet,  this  principle  is  rarely  used  ;  rarely,  in  reflect- 
ing upon  actions,  and  in  reflecting  upon  their  states; 
scarcely  ever  in  reflecting  upon  their  actions,  very  rarely; 
so  that,  among  a  people  professing  the  name  of  God,  he 
may  long  hearken,  and  hear  none  saying.  What  have  I 
donel  "I  hearkened  and  heard;  no  man  spake  aright; 
no  man  said.  What  have  I  done'?"  Jer.  viii.  6.  Though 
they  have  that  self-reflective  principle  in  them,  by  which 
they  are  capable  of  taking  cognizance  of  their  own  actions, 


they  never  do  it,  never  allow  themselves  to  say,  What 
have  I  done  ^  in  a  long  tract  of  time.  But  every  following 
day  passeth  as  former  days  have  done  ;  and  seldom,  froB. 
morning  till  night,  is  there  a  self-reflecting  thought. 

Indeed,  where  natural  light  hath  been  improved,  eve 
among  some  heathens,  they  tell  us  it  should  be  otherwise  ■ 
Vir  bonvs  et  sapiens ;  a  good,  a  wise  man,  will  not  go  lo 
bed  at  night,  will  not  compose  himself  to  rest,  before  ha 
hath  revolved  with  himself  the  actions  of  the  day.  So  we 
are  taught  by  a  heathen  instructor.  But,  though  there 
have  been  some  such  instances,  they  are  very  rare,  of  those 
that  allow  them.selves  to  reflect  upon  their  actions;  but 
much  more  rare,  of  those  that  reflect  upon  their  state,  that 
bethink  themselves,  or  say,  "In  what  state  am  1 1  How 
do  things  stand  between  God  and  me,  whose  creature  I 
am,  and  under  whose  government  I  liveT'  And  yet  again, 
[8.]  It  doth  more  highly  aggravate  all  this  wickedness, 
to  consider,  how  inflexible  men  are,  and  averse  to  compli- 
ance with  any  means  and  methods  for  their  reduction, 
whether  they  that  are  without  the  Gospel,  or  they  that  live 
under  it.  For  those  that  are  without  it,  that  have  no  Gos- 
pel, no  verbal  Go.spel,  among  them,  such  an  aversion  to  all 
the  methods  of  recovery  doth  very  sufficiently  appear:  for, 
otherwise,  if  that  were  not  the  common  temper  of  the 
world,  even  where  the  Gospel  is  not  yet  come,  it  would 
soon  be  among  them,  and  nothing  could  have  hindered  it 
from  spreading  over  all  the  world  many  ages  ago,  but  an 
indisposition  and  opposition  in  the  minds  and  spirits  of 
men  to  the  progioss  and  diffusion  of  it.  For  there  hath 
been  no  nation  where  the  Gospel  was,  but  they  that  were 
hitherto  destitute  of  the  Gospel,  some  or  other  of  them, 
must  have  lain  next  to  that  nation  where  the  Gospel  was, 
so  that  it  was  impossible  for  them  not  to  have  heard  the 
sound  thereof;  and,  if  there  were  not  an  indisposition  in 
them,  even  in  the  minds  of  men,  and  a  contrariety  and 
disaffection,  they  would,  at  least,  have  been  inquisitive; 
they  would  have  examined — "  Is  such  a  declaration  from 
God,  or  is  it  notT'  which,  if  they  had,  it  carries  with  it 
such  undeniable  characters  of  divinity,  that  inquiringminds 
could  not  long  have  been  ignorant;  but  prejudice  and  dis- 
affection have  kept  oft'  the  inquiry  ;  which,  if  it  had  taken 
eflect  in  one  country,  it  would  soon  have  reached  another, 
and  so  another,  till  the  world  had  been  leavened  with  the 
Gospel  long  ago.  Therefore,  such  aversion  and  disaffec- 
tion to  the  Gospel  appears  even  where  there  haih  no  Gos- 
pel yet  come. 

Besides  that,  even  there,  though  there  be  no  verbal  Gos- 
pel, there  is  somewhat  of  a  real  one,  that  God  shows  him- 
self placable,  or  no  implacable,  no  inflexible,  noirrecon- 
cileable  enemy.  He  doth  not  carry  it  with  men  genevally 
as  one  seeking  their  de.struction,  leaves  not  himself  with- 
out witness,  in  that  he  doth  good,  and  gives  them  rain  from 
heaven,  and  fruitful  seasons,  filling  their  hearts  with  food 
and  gladness,  as  in  Acts  xiv.  17.  So  the  apostle  speaks 
of  God,  in  reference  to  his  dispensations  towards  the  pagan 
world  ;  and  he  saith  it  unto  pagans  ;  "  He  makes  the  sun 
to  shine  on  the  just  and  on  the  unjust ;"  and  requires  of  us, 
upon  that  very  ground,  to  love  our  enemies,  because  he 
shows  so  very  much  philanthropy  and  good  will  towards 
men.  "  Love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  that  de- 
spitefnlly  use  you,  and  persecute  you,  that  you  may  be  the 
children  of  your  Father,  which  is  in  heaven  ;"  (Malt.  v. 
44,  45.)  that  you  may  appear  such,  that  you  may  repre- 
sent herein  a  God-like  nature;  for  God  doth  so,  making 
his  goodness  diffn.se  and  spread  it.self  through  the  world: 
so  that  "  the  whole  earth  is  full  of  his  goodness  ;"  though 
it  be  .so  full  of  men's  wickedness.  And,  Romans  ii.  4. 
"Despisest  thou  the  riches  of  his  goodness,  and  forbear- 
ance, and  long-sufl!ering,  not  knowing  that  the  goodiiess 
of  God  leadeth  thee  to  repentance  V  As  we  have  copious- 
ly shown  from  that  text,  that  there  is  a  manifest,  discerni- 
nible  leadingness  and  ducture  in  the  continued  exercise  of 
God's  goodness,  and  particularly  of  his  patience  and  for- 
bearance, unto  repentance. 

But  where  the  Gospel  is,  there  this  disaflfection  and  pre- 
judice doth  most  apparently  and  conspicuously  show  it- 
self Not  only  were  the  pagans  of  old  accused  to  be 
"  God-haters,"  (Rom.  i.  30.)  where  he  speaks  of  the  Gen- 
tile world,  but  the  very  Jews  too,  where  God's  light  did 


lect.  xxvn. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1209 


shine,  and  where  his  grace  and  saving  design  did  appear, 
and  were  most  expressly  testified;  even  of  them  our 
Saviour  saith,  "  Ye  have  both  seen  and  hated  me  and  my 
Father,"  John  v.  24.  And  hence  came  these  complaints, 
even  where  the  Gospel  is :  "I  have  laboured  in  vain,  and 
spent  my  strength  for  nought  and  in  vain,"  Isaiah  xlix.  4. 
And,  "  Who  hath  believed  our  report,  and  to  whom  is  the 
arm  of  the  Lord  revealed "!"  Isaiah  liii.  1.  quoted  by  ihe 
apostle,  Rom.  x.  16.  "Have  (hey  all  obeyed  the  Gospel"!" 
— No;  far  from  that;  for  I.saiah  saith,  "  Who  hath  believ- 
ed our  report  1"  And  in  the  close  of  that  chapter,  "All 
the  day  long  have  I  .spread  forth  my  hands  to  a  gainsaying 
and  rebellious  people." 

The  experienced  unsuccessfulness  of  the  Gospel,  which 
we  generally  so  much  see  cause  to  complain  of  and  be- 
moan, speaks  this  continually.  What  representations  have 
we  of  God,  ill  Christ,  intent  upon  a  reconciling  design  ! 
But  how  few  are  won!  How  few  hearts  touched  !  So  that 
men  are  gone  off  from  God,  and  there  they  affect  to  abide  ; 
they  have  chosen  distance  from  God,  and  seem  resolved 
to  continue  it,  say  we  to  them  what  we  will  or  can.  We 
speak  to  them  in  the  name  of  the  Lord,  but  they  will  not 
hear ;  and  for  the  sake  of  their  own  souls,  but  they  regard 
it  not.     And,  which  is  still, 

[9.]  iVIore  aggravating,  that  is,  it  is  a  further  addition  to 
the  load  of  aggravations,  and  adds  unspeakably  to  it;  men 
are  all  this  while  certain  they  must  die;  they  are  in  no 
doubt  concerning  that;  they  know  the  things  they  are 
fallen  in  with,  in  opposition  to  God,  can  be  enjoyed  by 
them  but  a  little  while;  they  see  not  only  that  the  fashion 
of  this  world  passeth  away,  but  they  find  themselves  pass- 
ing away  ;  changes  are  upon  them.  It  is  a  thing  concern- 
ing which  they  can  be  in  no  doubt ;  they  have  no  instance 
of  any  one  that  escaped  death.  And  yet  here  is  generally 
no  consideration  what  shall  become  of  them  hereafter. 
They  find  they  are  not  happy  here,  they  are  still  crying  and 
.seeking  to  be  happy,  but  obtain  it  not;  and  yet  tliey  have 
no  concern  to  be  happy  hereafter ;  though  they  know 
they  must  be  gone,  and  their  places  on  earth  will,  in 
a  little  while,  know  them  no  more.  They  have  continual 
instances  before  their  eyes,  of  other  wicked  onet- like  them- 
selves driven  away  in  their  wickedness,  torn  up  by  the 
roots,  plucked  from  their  dwelling-place  and  gone ;  they 
know  it  must  shortly  be  so  with  them  too;  and  yet  have 
chosen  a  state  of  distance  from  God ;  they  never  look  after 
him,  till  (it  may  be)  their  last  vain  dying  breath  is  uttered 
in  some  such  unreasonable  desire  as  this,  "Lord,  have 
mercy  upon  me  :"  when  they  can  live  and  sin  no  longer, 
then  they  cry  to  God  for  mercy. 

These  are  all  most  fearful  aggravations  of  this  common 
wickedness  that  prevails  in  everyone  ;  and  serves  further 
to  represent  to  us  the  sinfulness  of  man  in  his  fallen  state. 
I  should  next  come  to  speak  of  the  death  that  hereupon 
passeth  over  all  men,  as  we  have  spoken  of  death  as  it  be- 
fell that  one,  as  it  stood  in  the  commination,  and  as  it 
stood  in  the  sentence.  It  requiring  a  further,  and  somewhat 
a  distinct  consideration,  with  reference  to  the  universality 
of  man,  whose  case  doth  (though  not  substantially,  yet  in 
very  great  and  important  circumstances)  differ  fiorii  him 
who  was  the  first  transgressor.  But  before  I  come  to  that, 
some  use  of  this  representation  which  hath  been  made  of 
the  sinfulness  of  man's  state,  should  intervene. 


LECTURE   XXVII.* 

And  there  are  many  things  which  it  is  obvious  .'o  us  to 
lake  notice  of,  for  our  instruction  and  use,  froin  hence. 
As, 

1.  We  may  see,  hereupon,  how  altered  a  creature  man 
is;  how  little  he  is  him.self;  or  what  that  one  man,  by 
whom  sin  and  death  entered,  at  first  was.  Yon  have  late- 
ly heard  in  what  estate  God  did  at  first  create  man  :  "  So 
God  made  man  after  his  own  image,"  aGod-like  creature. 
Such  a  thing  was  man  at  first ;  thence  called  the  son  of 
God.     "  Who  was  the  son  of  Seth,  who  was  the  son  of 

*  Preached  April  2l9t,  1691. 


Adam,  who  was  the  son  of  God,"  Luke  iii.  38.  A  glo- 
rious pedigree  run  up  backward,  in  its  ascent,  as  high  as 
heaven  :  "  who  was  the  son  of  God."  And  it  is  not  sup- 
posable  that  God  should  raise  up  a  son  immediately  from 
himself,  unlike  himself  Therefore,  it  was  very  suitable 
unto  the  state  of  things,  that  it  should  be  so  expressly  told 
us,  "  God  made  man  in  his  own  image,"  which  you  have 
heard  was  to  be  understood  not  only  of  his  natural  image, 
as  man  hath  a  spirit  in  him  that  was  naturally,  essentially 
vital,  intelligent,  free,  and  immortal ;  but  it  was  also,  and 
more  principally,  to  be  understood  of  the  moral  image, 
comprehending  both  sanctity  and  felicity,  and,  according 
to  which,  man  was  made  a  happy  and  a  holy  creature, 
pure  and  blessed. 

How  unlike  himself  is  he  now  become  I  Let  none  of  us 
think  that  this  concerns  not  us.  Are  we  not  also  of  the 
posterity  of  Adam,  degenerate  creatures,  fallen  from  the 
original  excellency  of  our  own  nature,  and  especially  in 
respect  of  that  conformity  and  inclination  which  were  in 
our  nature  towards  God,  our  great  and  common  Parent  1 
If  any  of  you  had  a  son  that  was  newly  gone  forth  from 
you,  and  you  met  him  by  and  by,  and  he  doth  not  know 
you  ;  you  tell  him,  '•  I  am  your  father ;"  he  replies,  "  No, 
it  is  no  such  thing,  you  are  no  father  of  mine;"  would  it 
not  cut  your  heart'?  Who  would  not  look  upon  it  as  a 
deplorable  case  1  This  is  the  common  case ;  men  are  sunk 
into  such  deep  ignorance  and  oblivion  of  God,  the  Author 
of  their  being,  that  now  they  retain  no  knowledge,  no  re- 
membrance of  him,  no  conformity  to  him,  no  inclination 
toward  their  ancient  Original. 

It  is  an  amazing  thing  that  it  should  be  so  I  It  is  much 
more  amazing  that  it  should  be  so  little  considered,  that 
this  earth  should  be  peopled  with  such  inhabitants,  every 
one  having  in  him  (that  is,  all  that  are  of  human  race)  an 
inlelligcnt,  immortal  spirit,  a  mind  capable  of  thought, 
capable  of  just  thought,  capable  of  duty,  and  capable  of 
blessedness.  But  so  miserably  sunk  into  carnality  and 
earthliness,  that  this  body  in  which  it  should  but  dwell, 
therein  it  rots,  therein  it  putrifies.  And  that  which  (as 
hath  been  said)  was  designed  to  be  its  mansion,  is  become 
its  dormitory,  and  its  grave.  A  living  soul  carnalized  ! 
A  most  horrid  creature  !  And,  as  it  is  said,  Adam  was  at 
first  a  living  soul ;  ("  so  God  breathed  into  him  the  breath 
of  life,  (that  pure,  divine,  and  heavenly  bieath)  and  he 
became  a  living  soul,")  so,  then  to  have  a.sked  the  question, 
"  What  is  man  ■?"  must  lave  been  to  receive  the  answer, 
"  He  is  a  living  soul;  le  is  all  soul,  and  that  soul  all  life." 
But  now  is  this  livingsonl  buried  in  flesh,  a  lost  thing  to 
all  the  true,  and  gp^at,  and  noble  ends  and  purposes  of 
that  life  which  wa.^at  first  given  it. 

It  is  true,  indt^Jd,  that  this  is  a  thing  much  less  than 
what  is  said  of  ihe  second  Adam,  in  that  1  Cor.  xv.  45. 
"  The  first  ma-i  Adam  was  made  a  living  soul  ;  the  second 
man  Adam  was  a  quickening  spirit."  This  latter  is  a  great 
deal  more.  A  living  soul  signified  him  to  live  himself; 
but  a  qnic-Acning  spirit  signifies  a  power  to  make  others 
live.  T^at,  the  first  Adam  could  not  do:  the  more  excel- 
lent kird  of  life  wliich  he  had,  (for  there  was  a  complica- 
tion 0.' lives  in  the  first  creation  of  this  man,)  he  could  not 
lose-  but  he  could  not  give.  He  could  not  lose  it  from 
hiniself;  but  he  could  never  have  given  it  by  any  power 
or  immediate  efficiency  of  his  own  to  another.  Here,  the 
second  Adam,  the  constitution  of  the  second  Adam,  was 
far  above  that  of  the  first,  in  that  he  could  quicken  others; 
a  quickening  spirit,  not  only  quickened  passively,  but 
quickened  actively,  such  a  spirit  as  could  give  spirit,  and 
diffuse  life. 

But  take  this  matter  as  it  was — "  The  first  man  Adam 
was  a  living  soul,"  with  all  that  life  in  him  in  all  the  kinds 
thereof,  which  was  the  highest  and  most  noble  that  could 
belong  to  a  reasonable,  intelligent  soul :  such  a  one  he 
was;  and  now  we  have  this  living  soul  entombed.  It  is 
naturally  a  living  soul,  and  naturally  immortal  still ;  but 
as  unapt  to  serve  and  answer  the  proper  purposes  of  that 
life  which  was  at  first  given  it,  as  if  it  were  quite  dead, 
dead  towards  God.  It  was  principally  alive  towards  him  : 
that  holy  life  which  did  belong  to  Adam's  soul  at  first, 
could  have  none  but  God  as  its  highest  and  noblest  term: 
upon  him  it  was  terminated.    Therefore,  where  there  is  a 


1210 


THE  PmNCIPLES  OP  THE  ORACLES  OF  GOD, 


Part  II. 


restitution  and  recovery,  this  is  the  immediate  effect,  per- 
sons do  "become  dead  to  sin,  but  alive  to  God  through 
Jesus  Christ,"  Rom.vi.  11.  And  here  is  now  a  livingsoul 
alive  10  sin,  but  dead  towards  God  ;  dead  towards  the 
prime  and  most  glorious  Object;  and  dead  to  all  the  noble 
operations,  for  which  it  was  originally  and  first  made  a 
living  soul.  And  this  is  the  state  ol'man  :  like  the  living 
God  in  this  respect  he  was;  but  now,  towards  him  he  is 
become  a  dead  thing,  putrid,  and  noisome,  and  offensive, 
even  as  a  carcass.  He  is  dead  in  that  respect,  wherein  a 
soul  may  be  said  to  be  dead,  which  cannot  be  in  a  natural 
sense,  as  you  have  heard,  and  as  is  plain  in  itself;  but  only 
IQ  a  moral  sense.  In  that  sense  wherein  it  can  be  said  to 
be  dead,  in  that  sense  it  must  be  the  most  fearful  altera- 
tion which  hath  passed  upon  it,  that  could  be  passed  upon 
a  creature:  that  is,  it  was  alive  towards  God  ;  and  is  be- 
come dead  towards  him,  cut  off  from  him  by  a  self-separa- 
tion. Therein  lies  the  sinfulness  of  this  death  that  we  are 
considering,  and  which  belongs  to  the  present  subject  we 
have  in  hand  to  consider.  That  God  hath  hereupon  retired 
fror .  him  ;  that  is  the  punitive  notion  of  this  death.  But 
the  sinful  notion  of  it  lies  in  its  severing,  retiring,  and 
wilhdrawmg  itself  from  God;  plucking  itself  away  from 
him,  as  il  hath  done  in  the  apostacy  ;  and  as  it  every  where 
doth  as  long  as  the  state  of  apostacy  is  continued  in. 

Now  it  is  become  a  most  unlike  creature  to  God,  and 
most  unlike  unto  its  original  self,  that  could  be  thought. 
It  was  a  knowing,  inlelligent  creature;  and  especially 
knowing  God.  This  image  of  God,  that  was  at  first  im- 
pressed upon  it,  stood  in  knowledge  ;  now  it  is  become 
ignorant  of  God,  "  alienated  from  the  life  of  God  through 
the  ignorance  that  is  in  it,  and  the  blindness  of  the  heart," 
Ephes.  iv.  18.  It  was  like  him  in  knowledge ;  but  now  it 
is  become  most  stupidly  ignorant  of  what  it  is  most  con- 
cerned in.  Is  this  God-like  1  It  was  a  holy,  pure  creature  ; 
but  now  delighting  to  wallow  in  the  impurest  sensualities. 
Is  this  like  God  ^  It  was  a  most  orderly,  regular  creature  ; 
but  now  all  confusion  ;  its  powers  engaged  in  war  against 
one  another;  the  whole  frame  of  man  disorganized,  the 
whole  dependance  of  will  and  jffections  upon,  what  should 
lead  them,  an  iinelligem  mind  and  judgment;  but  these 
shattered  all  to  pieces.  The  whole  frame  is  discomposed. 
Is  this  like  the  God  of  order  1  01  hnw  unlike  to  God  is 
man  now  become  !  And  therein  unlike  himself,  and  un- 
like what  he  at  first  was.     Biu, 

2.  We  may  further  learn  hence,  that  this  world  cannot, 
hereupon,  but  lie  under  divine  displeasure.  And  il  is 
most  just  and  righteous  that  it  s'aould  do  .so.  This  the 
law  gives  sufficient  intimation  of,  \<heresoever  it  comes : 
"  That  every  mouth  may  be  stoppeJ,  and  all  the  world 
may  become  guilty  before  God,"  Remans  iii.  19.  Im- 
pleadable  at  law,  that  is  the  imoort  of  tht  word  there  used, 
to  signify  God's  having  a  just  and  legai  tontrover.sy  with 
all  this  world.  He  hath,  in  point  of  law, -hat  to  be  said 
against  it,  which  can  never  be  answered ;  w'sich  admits  of 
no  apolog\',  no  defence.     But  again, 

3.  We  may  yet  further  learn,  hence,  that  the  sinfulness 
which  hath  spread  itself  among  men  in  this  worJl,  cannot 
but  be  in  a  true  sense  natural,  sucli  as  hath  poisoned  the 
very  nature  of  man  with  an  enmity  and  malignity  against 
God  ;  for  you  see  it  is  universal.  Nothing  can  be  sup- 
posed to  be  common,  but  what  must  be  understood  to 
have  some  common  cause,  a  cause  that  is  common.  But 
the  text  tells  us,  that  "all  have  sinned."  And  whereas 
(as  was  noted  to  you  formerly,)  it  is  said  in  the  3d  chapter 
of  this  epistle,  ver.  9.  "  We  have  before  proved  both  Jews 
and  Gentiles  to  be  all  under  sin;"  (which  Jews  and  Gen- 
tiles did  divide  the  world  ;)  and  "  There  is  none  righteous, 
no  not  one,"  as  the  same  apostle  quotes  from  P.salm  the 
14th  and  53d.  This  plainly  speaks  this  contagion  to  have 
infected  the  nature  of  man,  and  to  run  with  his  propagated 
nature  every  where,  from  age  to  age,  and  from  generation 
to  generation. 

It  appears  to  be  so,  for  that  when,  upon  the  general  de- 
fection and  revolt  of  this  world  from  God,  he  was  pleased 
yet,  (in  order  to  his  asserting  and  preserving  some  interest 
therein,)  to  select  to  himself  one  people,  one  people  to  be 
peculiar  to  him  ;  all  the  endearing  favours  of  Providence, 
all  the  peculiar  manifestations  of  light  from  heaven,  all  the 
intercourse  that,  in  a  more  external  way,  God  vouchsafed 


to  hold  with  this  people,  (unless  he  did  here  and  there 
powerfully  transform  their  hearts,)  still  left  them  evidently 
as  fullof  malignity, and  ofthe  enmity  of  wickedness  against 
God,  as  if  they  had  been  the  merest  strangers  to  him  in 
all  the  world.  And,  therefore,  is  he  sometimes  represented 
as  calling  heaven  and  earth  asastoni.shed  witnesses  against 
them  :  "  Hear,  O  heavens,  and  give  ear,  0  earth,  1  have 
nourished  and  brought  up  children,  and  they  have  rebelled 
against  me,"  Isaiah  i.  2.  "My  people  would  not  hearken 
to  my  voice,  Israel  would  have  none  of  me,"  P.salm  Ixxxi. 
11.  "  He  came  to  his  own,  but  they  received  him  not," 
John  i.  11.  What  can  this  signify,  but  a  deep  depraved- 
ness  of  nature ■?  Sin  hath  inwrought  itself  even  into  the 
very  nature  of  man. 

We  have  the  same  instances  multiplied  in  the  days  of 
the  Go.spel.  God  hath  shown  more  peculiar  favours,  vouch- 
safed distinguishing  privileges  of  the  highest  external  kind, 
unto  sundry  nations  into  which  the  light  of  the  Gospel 
hath  .spread  itself  But  where  is  there  greater  wickedness 
in  all  the  world,  than  in  the  Christian  world'?  where  greater 
than  in  reformed  Christendom,  as  it  is  called  1  Where  is 
there  more  avowed  atheism?  where  is  there  higher  inso- 
lency  against  heaven  1  more  direct  and  open  rebellion, 
tearing  all  the  constitutions  and  laws,  which  ihey  them- 
selves pretend  to  own  for  divine  and  Christian  1  A  deep 
depravedness  this  must  argue. 

You  may  see,  in  the  continual  springing  up  of  one  gene- 
ration after  another,!  hat,  even  from  infancy,  sin  still. springs 
up  with  reason,  and  the  improvements  of  the  natural  facul- 
ties. So  that  as  soon  as  any  do  begin  to  act  rationally, 
they  begin  to  act  wickedly.  Heathens  have  observed  it, 
and  speak  of  it  with  regret,  and  take  notice  how  a  child 
neglected  grows  monstrously  vicious :  common  experience 
tells  us  this.  Education,  indeed,  (which  therelbre  ought  to 
be  practised  with  a  great  deal  more  care  and  diligence  than 
it  IS.)  doth  somewhat  repress,  but  it  dolh  not  change  and 
alter  nature.  You  see  that  the  corruption  of  it  proceeds, 
even  with  the  nature  itself,  from  the  immediate  fountain. 
"  Behold,  I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  me;"  so  the  penitent  Psalmist  confesseth 
concerning  himself,  Psal.  li.  5.  And  it  is  generally  spoken 
concerning  the  wicked,  (as  all  the  world  doth  naturally 
appear  to  be,)  that  "they  are  estranged  from  ihe  womb, 
and  go  a.stray  as  soon  as  they  are  born,"  Psal.  Iviii.  3. 

This  was  a  notion  that  did  obtain  so  much  among  the 
Jews,  that  you  see  with  what  severity  some  of  the  worst 
of  Ihem  fall  upon  the  blind  man  :  (John  ix.  34.)  "  Thou 
wast  altogether  born  in  sin,  and  dost  thou  teach  us  1"  im- 
plying, that  he  who  would  take  upon  him,  in  an  extraor- 
dinary way,  (not  being  called,)  to  be  a  teacher  and  in- 
structor to  others,  must  be  some  very  extraordinary  person, 
must  be  born  a  sinless  man.  A  testimony  that  they  give 
against  themselves  unawares ;  for  Ihey  had  such  a  Teacher 
among  them,  but  regarded  him  not;  a  Teacher  that  came 
forth  from  God,  and  that  w-as  not  born  in  sin.  "  Thou  art 
altogether  born  in  sin,  no  better  than  any  other  man,  and 
dost  thou  take  upon  ihee  to  teach  us  1"     And  again, 

4.  We  may  fuillier  learn  hence  how  little  reason  men 
have  to  think  it  stiange,  that  the  state  of  things  in  the 
world  is  not  so  constantly  favourable,  or  so  benign  to  them, 
as  they  could  wi.sh,  or  are  apt  to  expect;  that  they  meet 
with  many  things  so  ungrateful;  that  men  find  themselves 
subject  to  pain,  sicknesses,  crosses,  in  the  course  of  provi- 
dence ;  that  they  meet  with  disappointments  so  often  ;  that 
so  many  are  reduced  to  straits,  and  wants,  and  distresses; 
pinching  poverty  and  the  like ;  that  there  is  so  much  of 
confusion,  and  disorder,  and  violence  in  the  world,  the 
inKabitants  of  it  ready  to  tear  one  another  and  the  world 
in  pieces.  Why,  nil'  have  sinned.  This  gives  an  easy, 
ready  account.  O!  how  little  is  it  considered  when  peo- 
ple art  so  full  of  complaints  of  their  own  particular  ails 
and  evils  ■'  Nobody's  case  is  like  mine.  How  am  I  injured 
and  wronged  by  some  or  other  that  are  stronger  and 
mightier  than  I !  My  right  is  withheld  from  me ;"  and  the 
like.  Alas!  poor  creaRire,  dost  thou  so  little  consider 
how  thou  hast  wronged  God,  and  withheld  from  him  his 
right  in  thyself,  in  thy  life  and  soul,  and  all  thy  powers  1 
Saith  another,  "  1  have  a  child  sprung  up  in  my  family,  I 
have  a  son  that  is  undutiful  and  rebellious,  a  perpetual 
vexation  to  me."    How  little  is  it  considered  that  thou 


Lect.  XXVII. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1211 


nast  carried  it  with  much  more  undutifulnesstowardsGod, 
who  "'as  the  original  Author  and  Parent  of  thy  very  life 
a^a  oeing.  You  think,  when  j'ou  are  .sick,  you  sutler  a 
very  great  hardship ;  you  do  not  con.'^ider  what  it  is  to 
have  been  a  sinner,  to  have  torn  the  constitutions  and  laws 
of  heaven,  and  violated  the  government  of  the  supreme 
and  rightful  Lord  of  all.  "  Why  doth  a  living  man  com- 
plam,  a  man  for  the  punishment  of  his  sin  V  Lam.  lii.  39. 
"  Let  us  search  and  try  our  ways;"  let  us  once  but  take  a 
clear  view  of  our  own  ways,  and  that  will  stop  the  com- 
plaint. Consider  what  a  vile  creature  I  have  been ;  so 
many  years  of  my  time  gone,  and  I  have  never  minded 
God;  iiever  paid  him  a  duty ;  never  thought  of  him  with 
any  reverence ;  never  designed  him  any  service ;  never  re- 
solved on  living  to  him,  but  to  m)'self.  And  yet,  now,  a 
little  affliction  that  grctes  upon  the  flesh,  makes  us  cry  out, 
"O!  how  hardly  are  we  dealt  with."     Again, 

5.  Have  all  sinned'?  Then  instead  of  complaining, 
wonder  at  the  divine  patience,  that  things  are  no  worse 
with  the  inhabitants  of  this  world  than  they  are;  that  men 
are  allowed  a  being  in  it ;  that  this  world  is  nut  turned 
into  flames  over  the  offender's  ears;  that  they  are  not  con- 
tinually pursued  with  divine  terrors;  that  he  is  not,  with 
more  dreadful  severity,  exacting  his  right  from  his  own 
creatures  whom  he  made,  (as  their  own  understandings 
can  tell  them,)  not  for  them.selves,  but  for  himself;  and 
nobody  minds  him,  when  they  so  generally  behave  them- 
selves with  such  insolency  in  this  world,  as  if  they  had 
been  the  creators  of  it,  as  if  they  had  made  llie  heavens 
and  the  earth,  sun,  moon,  and  stars,  and  all  things,  the 
help  and  influence  whereof  they  any  way  enjoy. 

How  admirable,  I  say,  is  the  divine  patience,  that  bears 
with  offending  creatures,  lets  them  propagate  and  transmit 
their  like  from  age  to  age,  and  from  generation  to  genera- 
tion, through  that  vast  tract  of  time  as  hath  hitherto  pa.st, 
since  the  apostacy!  With  what  wonderment  should  we 
consider  this  power  of  divine  patience !  Who  that  hath  it 
in  his  hands  to  right  himself  for  such  indignities  and 
wrongs,  would  refrain'?  When  we  think  how  quickly, 
how  easily,  he  can  do  himself  right ;  can  frown  or  wink 
.such  a  world  as  this  into  destruction  in  a  moment;  that  as 
it  sprung  up  by  his  fiat,  "  Let  it  be,"  how  easily  could  he 
frown  it  into  nothing!  yet  he  lets  men  live,  lets  them  live 
neglecting  him,  when  they  have  natures  capable  of  adora- 
tion.    But  again,  we  have, 

6.  Much  more  reason  to  admire  the  divine  bounty  to- 
wards such  creatures ;  not  only  that  he  spares  and  lets 
them  live,  but  that  he  maintains  them,  and  keeps  them  in 
life  and  being,  each  one  for  his  measured  time,  and  so 
provided  that  there  should  be  a  transmission  of  life  from  aire 
to  age,  in  so  continued  a  course.  How  admirable  should 
the  divine  bounty  and  munificence  be  in  our  eyes,  upon 
this  account  1  He  doth  good  to  the  unthankful  and  evil ! 
to  those  that  never  thank  him  for  it.  If  you  did  but  feed 
a  brute  creature,  it  would  be  brought  by  degrees,  and  in 
time,  to  take  some  kind  of  notice  of  you,  with  gratitude. 
"  The  ox  knows  his  owner,  and  the  ass  his  master's  crib, 
but  Israel  doth  not  know,  my  people  will  not  consider." 
Men  will  not  know  their  Owner,  though  the  ox  knows 
his.  It  is  your  Owner  that  cares  for  you  ;  as  who  provides 
for  the  ox  and  the  a.ss,  but  the  owner'?  So  God,  as  the 
Owner  of  you  and  of  all  the  inhabitants  of  this  world,  all 
the  children  of  men,  (for  I  speak  of  these  inhabitants,)  he 
doth  his  part  towards  you  and  them.  He  provides  for 
them,  he  maintains  them,  and  affords  them  all  that  is  suit- 
able and  needful  for  their  support;  but  they  will  not  lake 
that  notice  of  their  Owner,  which  an  ox  or  an  ass  takesof 
his.  How  wonderful  a  thing  is  this  on  God's  part!  how 
horrid  a  thing  on  man's  I 

I  have  thought  of  it  many  times,  and  it  would  be  a 
thing  not  unworthy  of  your  thoughts  and  serious  coniem- 
platious,  that  we  should,  in  so  continued  a  course,  find  the 
earth  so  productive  as  it  is  of  all  things,  not  only  necessary 
for  the  support  of  the  life  of  man,  but  so  grateful  too ;  such 
pleasant,  delicious  fruits  in  their  season.  And  for  whom 
is  all  this  entertainment  1  For  a  world  of  rebels,  offend- 
ing creatures;  those  that  never  look  up:  we  enjoy  all,  as 
if  it  were  our  own,  and  never  consider,  we  have  a  Lord 
over  us,  the  free  Donor  of  all.    Again, 

7.  Since  there  are  so  many  sinners  in  this  world,  (all 


have  sinned,)  it  is  very  strange  there  are  so  few  self-ac- 
cusers; when  the  same  light,  and  the  same  rational  powers, 
by  which  men  are  capable  of  sinning,  they  aie  also  capable 
of  understanding  themselves  to  be  sinners.  There  is,  in- 
deed, a  natural  conscience  in  men,  and  it  hath  its  exercise 
sometimes,  and  a  very  impartial  exercise,  in  reference  to 
some  cases,  but  how  little  is  there  of  conscience  towards 
God  !  "  Herein,"  saith  the  apostle,  "  do  I  exercise  myself, 
to  have  always  a  conscience  void  of  ofl'ence  towards  God 
and  towards  men."  So  it  is,  where  once  regenerating  grace 
comes  to  restore  an  entire  divine  image  in  the  soul  again, 
to  do  an  entire  work,  to  produce  a  general  rectitude  in  the 
soul,  there  will  be  conscience  towards  God,  as  well  as  to- 
wards men.  Towards  men :  there  is  among  men  some 
conscience,  though  too  often  violated  when  interest  sways : 
many  do  not  care  whom  they  injure,  to  advantage  them- 
selves ;  but  yet,  while  they  do  wrong,  they  cannot  be  alto- 
gether without  reflection  that  they  do  wrong:  and  upon 
such  accounts,  chiefly,  they  have  consciences  "accusing, 
or  excusing,  by  turns,"  Rom.  ii.  15.  But  towards  God, 
generally,  no  conscience  at  all ;  they  live  in  the  world  as 
without  him,  and  their  hearts  never  smite  them  ;  spend 
days,  and  months,  and  years  in  vanity;  throw  away  their 
lifetime,  so  as  they  are  useful  for  nothing  they  were  made 
for;  and  never  say — "God,  have  mercy  upon  us;"  never 
think  a  serious,  reflecting  thought.  So  it  is  with  the  most ; 
they  live  at  that  rate,  till  in  a  moment  they  go  down  into 
the  grave,  and  never  consider  what  they  have  thrown 
away;  a  lifetime  in  the  world,  without  ever  minding  the 
proper  business  of  life.     But, 

8.  We  may  also  learn,  hence,  to  take  notice,  with 
wonder,  that  there  is  .so  much  self-complacency  in  the 
world,  as  one  of  the  most  incongruous  things,  the  most 
monstrous  incongruity  in  all  the  world,  that  men  should 
generally  he  so  well  pleased  with  themselves.  If  things, 
in  external  respects  especially,  be  well  with  them;  if  they 
find  themselves  to  be  in  health ;  if  they  have  any  thing  of 
natural  strength  and  vigour  about  them  ;  especially  if  they 
can  take  notice,  they  have  wit  above  the  common  rale :  if 
they  have  wealth ;  if  they  have  reputation  and  esteem 
among  men;  if  they  have  any  thing  of  human  dignity  or 
grandeur;  O !  how  well  pleased  are  they  with  themselves, 
what  self-admirers  are  men  generally  upon  such  accounts, 
without  even  considering,  (and  what  a  dash  would  one 
such  thought  be  to  all  this,)  "I  am  a  fallen  creature,  an 
apostate  creature,  a  sinner,  one  with  whom  Heaven  hath  a 
controversv,  a  rebel  still,  if  not  yet  reconciled."  Strange  I 
that  men  .should  be  pleased  with  themselves,  and  their 
little  external  circumstances,  and  forget  this,  "  I  am  a 
lapsed  creature,  and  under  the  displeasure  of  Heaven." 
But  again, 

9.  We  m:iy  take  notice,  hence,  of  the  reason  whence  it 
is  that  there  is  so  much  displeasure  and  wrath  against  any, 
in  this  world,  who  look  towards  God  and  heaven.  All 
have  sinned,  all  are  generally  in  a  state  of  sin.  It  is  by 
wonderful  and  peculiar  grace  if  there  be  so  much  as  an 
inclining  thought  God-ward,  a  thought  of  returning,  if  any 
frame  their  doings  (as  the  prophet's  expression  is)  "to  turn 
to  the  Lord,"  this  presently  comes  under  observation :  if 
men's  doings  be  framed  that  way,  if  a  man's  way  and 
course  be  shaped  so  as  to  look  God-ward  and  heaven-ward 
again,  then  all  that  behold  it,  (and  with  whom  there  is  not 
the  same  disposition  of  mind  and  .spirit,)  they  are  under  a 
judgment,  under  a  doom.  Noah  condemned  the  world. 
And  as  the  righteous  soul  of  Lot  was  vexed  with  the 
filthy  conversation  of  the  wicked,  among  whom  he  lived; 
so,  no  doubt,  he  also  vexed  them  onlyby  their  observation 
of  his  better  ways.     And  yet,  further, 

10.  We  have  great  reason,  hereupon,  to  admire  a  divine 
hand  and  power  in  it,  that  there  hath  been  any  thing  of 
religion  preserved  and  kept  alive  in  the  world,  through  the 
several  successions  of  lime,  unto  this  day.  A  world  where 
all  have  sinned,  all  have  been  in  apostacy  and  revolt  from 
Goti,  and  war  against  heaven;  it  is  from  a  mighty  divine 
hand  that  there  is  any  such  thing  as  serious  religion. 
Natural  religion  there  is,  and  an  ineffectual  thing  it  is, 
every  where,  almost.  But  for  serious  religion,  vital  re- 
ligion, such  as  shall  speak  itself  to  be  such  by  a  self- 
demonstrative  evidence,  that  such  religion  hath  been  kept 
alive  in  such  a  world  as  this,  from  age  to  age,  is  one  of 


1312 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II 


the  greatest  miracles  that  hath  been  wrought  in  the  world 
since  there  was  one!     And  further, 

11.  This  serves  to  let  us  see  how  mighty  a  work  regene- 
ration is,  or  which  the  regenerating  grace  and  Spirit,  the 
Spirit  of  repentance,  have  to  affect  and  work  upon  the  .soul. 
It  cannot  be  a  slight,  superficial  change  that  is  to  be  made, 
where  the  depravation  is  so  universal,  and  so  total.  The 
corruption  of  human  nature,  it  hath  not  reached  so  little  a 
way  as  the  surface  of  the  man  only ;  it  hath  gone  deep 
into  the  penetralia,  into  the  inmost  centre,  into  the  very 
spiiit  of  the  mind  :  even  that  needs  a  renovation  too. 
"  Be  not  conformed  to  this  world,  but  be  ye  transformed 
by  the  renewmg  of  your  mind,"  Rom.  xii.  2.  And  the 
like  expression  in  Eph.  iv.  22,  23.  "Put  off  the  old  man 
that  is  corrupt  through  deceitful  lusts,  and  be  ye  renewed 
in  the  spirit  of  your  minds."  O  !  do  not  think  slightly  of 
regeneration  and  repentance  !  think  that  they  must  have  a 
mighty  work  lo  do;  and  that  it  mu.st  be  a  very  deep  change 
which  is  to  be  effected  thereby,  which  must  reach  through 
a  man,  into  the  very  inwards  of  his  soul,  and  go  as  deep 
as  corrupt  nature  halh  done.     And,  in  the  last  place, 

12.  How  solicitous,  hereupon,  should  we  be,  whether 
anysuchchange  hath  been  wrought  in  us,  yeaorno?  Thus 
stating  our  case  to  ourselves  :  "  Once,  for  certain,  I  was  in 
apostacy  from  God,  an  accomplice  of  hell,  with  infernal 
powers,  against  the  sovereign,  rightful  Lord  of  heaven 
and  earth.  Do  I  feel  myself  under  a  recovering  influence? 
Am  1  upon  a  return  1  Is  there  any  thing  done,  or  doing 
in  me,  towards  a  renovation  and  effectual  change?"  If  I 
be  not  changed,  I  am  the  same  apostate  creature  still ;  that 
is  the  state  wherein  I  persist,  it  carries  this  import  with  it ; 
as  if  I  should  put  it  into  these  plain  express  words:  "  I 
have  apostatized  from  God,  and  1  will  stand  by  ii."  This 
is  the  sense  of  many  a  soul,  and  thai  which  words  would 
truly  express,  if  they  were  used  to  that  effect.  But  many 
have  the  sense  in  their  hearts,  and  yet  do  not  consider  that 
such  horrid  words  as  these  would  only  serve  lo  express 
that  sense  of  theii-s.  "  I  am  an  apostate  creature,  and  I 
will  stand  by  it:"  this  is  your  sen.se  while  you  do  not 
turn,  all  the  while  you  have  no  aim  at  turning,  do  design 
of  turning.  "  I  have  rebelled  from  God,  I  have  rebelled 
against  him,  and  this  is  ihat  which  I  will  abide  by;  I 
will  live  and  die  by  it."  Ol  what  a  horrid  thing  is  an 
impenitent  sou!  !  especially  under  a  Gospel  that  makes  so 
many  overtures  to  men,  of  reducing  apostates,  and  of  re- 
conciling afresh  to  God. 


LECTURE  XXVIII.* 

2.  Now  it  remains  to  speak  of  what  is  consequent  upon 
this  sinful  state,  to  wit,  death  passing  upon  all ;  that  which 
ensues  upon  this  universal  diffusion,  and  is,  in  great  part, 
(as  you  will  hear  by  and  by,)  complicated  therewith.  Now 
in  speaking  to  this  death  that  is  said  "  to  have  passed 
through  all,  or  over  all,"  it  must  be  in  substance  the  same 
with  that  death  which  we  have  spoken  to  in  the  former 
part  of  the  verse,  that  which  befell  that  one  iirst  man.  I 
shall  therefore  speak,  first,  of  what  is  common  under  this 
notion  of  death ;  and  then,  secondly,  come  to  consider  the 
gradual  differences  afierwards. 

(1.)  For  what  this  death  signifies  here  in  common,  the 
larger  discourse  whereof  I  referred  to  this  place.     Why, 

[i.]  We  must  consider  in  it,  that  bodily  death  which 
(in  common  experience)  all  do  undergo  according  to  divine 
appointment.  "It  is  appointed  to  all  men  once  lo  die." 
There  is  a  statute  law  in  the  case,  that  hath  not  been  re- 
pealed, and  that  admits  of  no  repeal ;  this  lies  upon  the 
world :  in  the  virtue  of  that  law  it  is,  that  death  hath 
reigned.  As  the  strength  of  sin,  so  the  power  of  death, 
even  of  this  death,  is  in  the  law;  that  is,  in  the  sentence 
of  it,  or  in  the  commination  annexed  by  way  of  sanction 
thereunto.  If  there  were  no  law  first,  no  man  should  die. 
And  mi'jst  plain  it  is,  that  this  same  bodily  death,  unto 
whicn  a\l  are  subjected,  it  must  be  within  the  meaning  of 
this  death.     "  Death  halh  passed  over  all."     For, 

First,  We  find  it  to  be,  most  expressly,  in  the  sentence 

*  Preached  April  Jtfli,  16M. 


itself  that  was  laid  upon  Adam,  and  as  a  comment  upoir 
the  commination,  that  was  at  first  given.  The  commination 
was  before  his  fall;  "In  the  day  thou  eatest  thereof  thou 
shall  surely  die,"  die  the  death  :  the  sentence  was  after  his^ 
fall;  and  ihis  death  is  fully  enough  signified  by  the  sen- 
tence— "  Dust  thou  art,  and  unto  dust  thou  shall  return." 
It  cannot  but  be  meant,  as  being  so  expressly  mentioned, 
both  in  the  commination  and  in  the  sentence.    And, 

Secondly,  The  actual  execution  shows  it  to  be  meant, 
to  be  meant  as  one  part  of  the  penalty  unto  which  trans- 
gressors are  adjudged  under  the  name  of  death.  For 
though  it  be  very  true,  that,  abstractly  considered,  it  may 
be  looked  upon  only  as  a  misery,  or  as  a  physical  evil, 
yet,  considering  that  God  hath  vouchsafed  to  govern  his 
reasonable  creatures  by  a  law,  and  according  to  the  tenor 
of  a  covenant,  he  would  never  lay  any  thing  of  afflictive 
evil  upon  them,  which  was  nol  legally  due.  He  will  herein 
not  go  above  the  legal  constitution,  by  laying  any  more 
than  was  due  by  law,  though  he  might  go  as  much  below 
it  as  he  would. 

A  righteous  ruler  will  never  exceed  the  law  in  punish- 
ing, though  he  may  exceed  it,  without  any  injury,  in  show- 
ing favour.  And  the  difference  in  these  two  eases  is  mani- 
fest, because  that  these  promises  of  favour  make  those,  to 
whom  such  promises  are  made,  creditors,  and  make  the 
promiser  a  debtor.  But  m  the  inflicting  of  punishments, 
the  person  to  be  punished  is  the  debtor,  and  he  that  is  in- 
jured and  wronged,  being  the  sovereign  ruler,  is  the  credi- 
tor pana,  which  also  the  common  phrase  signifies,  and 
shows  it  lo  be  agreeable  lo  the  reason  of  mankind  lo  look 
upon  the  ruler  as  the  creditor  pana,  and  the  offender  as 
the  debtor  fcma;  lo  wit,  that  phrase  of  Dare  panic.  It  is 
the  person  that  is  to  be  punished,  who  gives  satisfaction  to 
law  and  justice,  and  so,  thereupon,  is  said  lo  owe  it;  and 
it  is  the  government  lhat  is  ihe  creditor  he  owes  it  lo. 

There  would  be,  then,  no  such  thing  as  ihis  bodily  death 
in  the  world,  if  the  violation  of  the  law  of  God  had  not 
made  it  a  deht  lo  divine  justice,  and  to  Ihe  divine  govern- 
ment, as  the  proper  wages  of  sin.  God  will  not  lay  upon 
man  more  than  is  right,  (more  than  is  just  and  due  accord- 
ing lo  law,)  lhat  he  should  enter  into  judgment  with  God, 
Job  xxxiv.  23.  Whereupon,  Ihe  execution,  (of  which  all 
Ihe  world  hath  experience  from  age  lo  age ;  for  we  see  the 
world  hath  been  coniinually  and  actually  under  death, 
and  we  still  daily  behold  death  round  about  us,)  this  ac- 
lual  execution,  I  say,  shows  that  this  must  be  part  of  the 
designed  penally  .signified  here  by  "death." 

And  unlo  this  head  we  may  very  well  refer  all  those 
corporeal  evils  and  miseries  that  men  in  this  world  are 
liable  to,  and  lie  under,  which  are  so  many  tendencies 
unlo  death,  or  which  we  may  look  upon  as  dealh  begun  ; 
.so  much  of  a  man's  time  as  is  past  over  with  him,  so  much 
dealh  halh  eaten  up;  as  the  heathen  moralist  expresseth 
it:  Quicquid  nostra:  iitatis  retro  est  mors  habet;  dealh  hath 
devoured  all  tJuit  of  our  age  which  is  already  past;  so  lhat 
men  may  be  said  to  have  begun  lo  die  as  soon  as  they 
begin  to  live,  which  makes  it  seem  congruous  enough,  or 
less  strange,  that  Ecclesiasles  the  preacher,  speaking  of 
the  events  or  purposes  for  which  there  is  a  season,  unto 
every  one  a  time  he  speaks  of  a  lime  to  he  born,  and  a 
time  lo  die,  without  any  mention  of  the  intervening  lime 
of  life;  and  fitly  enough,  or  it  is  not  strange,  because,  in- 
deed, men  do  begin  to  die  as  soon  as  ihey  begin  to  live. 

Death  is  wrought  with  the  very  primordia  of  our  sensi- 
tive nature ;  so  that  well  might  that  prince  say,  upon  Ihe 
loss  of  his  son  ;  Sori  me  genuisse  mortalcm  ;  I  begot  him 
and  mortalilii  in  him,  both  together.  I  begot  him  a  mortal 
thing.  Dealh  is  working  in  us,  (as  Ihe  apostle's  phrase  is,) 
all  our  days,  all  our  lime,  between  our  birth  and  the  grave, 
still  working  in  us.  And  so  the  longer  any  man  lives  in 
Ihis  world,  he  is  but  so  much  the  longer  a  dying.  Dealh 
did  for  a  great  while  work  more  gradually  and  slowly, 
where  a  man's  life  extended  to  some  hundreds  of  years. 
It  hath  since  colne  to  work  a  quicker  despatch  with  men; 
but  .still  they  are  dying,  tending  towards  Ihe  grave,  even 
from  their  first  entrance  into  the  world;  and  this  is  part  of 
what  is  signified  by  death  here.  But  yet  it  is,  in  compa- 
rison, but  a  small  part,  though  it  be  a  real  one,  a  true  part. 
Therefore, 


Lect.  XXVIII. 


THE  PALL  AND  FALLEN  STATE  OP  MAN. 


1313 


[■2.]  Spiritual  death  is,  without  doubt,  more  principally 
intended,  as  it  is  in  itself  a  far  more  principal  evil ;  that 
is,  all  those  miseries  which  do  now  in  this  present  state  in- 
fest the  spirits  of  men.  And  this  needs  a  little  more  to  be 
insisted  on.  Herein,  therefore,  I  intend  (as  God  shall  en- 
able) these  two  things;  first,  to  show  you  that  such  spirit- 
ual evils  as  these,  are  very  filly  comprehended  as  part  of 
the  penalty  under  the  name  of  death;  and  then,  secondly, 
I  shall  show  you,  what  this  death  doth  comprehend  in  it : 
namely,  spiritual  death. 

First,  That  the  spiritual  evils  to  which  the  souls  of  men 
are  generally  subject,  are  very  filly  comprehended  under 
the  name  of  death  here.  That  death  that  is  said  to  "  have 
peissed  over  all,"  is  a  real  and  great  part,  even  the  more 
principal  part,  of  the  penalty  under  which  they  lie;  and 
this  dolh  need  some  explication,  the  rather  for  this,  that 
this  spiritual  death  is  in  itself  a  sinful  evil,  and,  therefore, 
that  it  should  be  a  punitive  one,  may  seem  .strange  to  some. 
I  shall  explain  the  whole  matter  to  you,  therefore,  in  some 
distinct  heads  and  particulars.     As, 

i.  We  are  to  consider,  that  though  sin  be  principally  an 
injurious  evil  against  God,  yet  it  is  also  by  consequence, 
and  collaterally,  a  mischievous  evil  to  the  sinner.  And 
thereupon  are  we  said  to  be  "dead  in  trespasses  and  sins," 
Ephes.  ii.  1.  Death  is  certainly  a  horrid  and  afflictingevil 
to  him  that  must  suffer  it.  But  such  a  death  as  this,  to  wit, 
to  be  dead  in  sin,  it  is  primarily  an  injurious  evil  against 
Gnd.  For  we  are  to  consider  what  sin  is.  It  is  a  trans- 
gression of  the  law  :  therefore,  considered  in  strict  propri- 
ety, it  must  he  chiefly  and  principally  against  the  Law- 
maker, a  transgression  against  him  that  made  the  law;  to 
wit,  as  a  wrong  to  him.  But  yet,  for  all  that,  it  is  a  hurt  to 
ourselves.  It  lies  both  against  the  Object  and  the  subject. 
Against  the  Object;  "Against  thee,  thee  only  have  I 
sinned,"  have  I  offended.  It  works  upward  even  against 
heaven  ;  but  that  it  cannot  reach,  to  do  any  real  hurt  there ; 
but  a  wrong  is  done  against  heaven.  "  I  have  sinned 
against  heaven  and  in  thy  sight."  But  then  it  works  down- 
ward so  as  to  hurt  and  do  mischief;  that  is,  as  it  works  in 
its  subject,  corrodes  and  envenoms,  and  poisons  that,  and 
so  carries  a  self-punishing  malignity  in  it.  "  Thine  own 
wickedness  shall  correct  thee."    Again, 

ii.  Consider,  for  the  clearing  of  this  matter,  that  that  life 
unto  which  this  death  is  opposite  (as  it  is  in  us,  or  as  it  is 
in  an  intelligent  subject)  is,  both  a  principle  of  action,  and 
perception.  I  pray  mark  this,  for  it  is  obvious  in  the 
meaning  of  it  to  every  one's  understanding  and  experience. 
By  that  life  that  we  generally  live,  we  are  enabled  to  act 
what  we  do  act,  and  we  are  enabled  to  enjoy  what  we  do 
enjoy.  It  is  both  a  motive  and  active  ;  and  it  is  both  a  per- 
ceptive and  fruitive  principle.  Now  consider  this  life,  as 
it  is  an  active  principle,  so  it  makes  us  the  subjects  of  du- 
ty, of  all  duty  which  we  owe  to  him  who  made  us,  and 
gave  us  breath  and  being;  but  as  it  is  also  a  perceptive 
and  fruitive  principle,  so  it  makes  us  capable  of  enjoying 
what  is  good  for  ourselves.     And  again, 

iii.  This  being  plain  in  itself,  we  are  to  consider,  that 
both  our  duty,  which  we  owe  to  God,  and  our  felicity, 
which  we  enjoy  in  ourselves,  they  are  substantially  and 
radically  the  same  thing,  and  do  only  differ  in  distin- 
guishing respects  ;  they  meet  in  one  and  the  same  root,  and 
which  is  the  principal  thing  in  the  moral  life,  (that  life  we 
are  now  speaking  of ;  and  it  is  death  in  the  moral  sense, 
and  not  in  the  natural  sense,  that  we  are  now  speaking  of 
too;  for  in  the  natural  sen.se,  the  soul  cannot  die,)  I  say, 
that  moral  life  doth  carry,  as  the  principal  thing  in  it,  both 
our  duty  and  our  felicity,  in  the  same  common  root;  to 
■wit,  love  to  God  ;  that  is,  both  radically  and  virtually,  all 
our  duty,  and  all  our  felicity  too.  Audit  is  the  main  thing 
to  be  considered  in  moral  and  spiritual  life. 

The  love  of  God,  I  say,  comprehends  both  these  in  it. 
It  comprehends  duty  ;  "  If  ye  love  me,  keep  my  command- 
ments." We  can  never  do  that  which  he  will  interpret 
obedience,  but  from  a  principle  of  love.  It  is  no  obedience 
to  him,  if  it  do  not  proceed  from  love.  And  again,  the 
same  love,  our  love  to  God,  is  that  by  which  we  enjoy  him, 
as  well  as  that  by  which  we  obey  him.  We  can  enjoy 
what  we  love ;  but  what  we  love  not  we  can  never  enjoy. 
And  so  that  life  to  which  this  death  stands  opposed,  car- 
ries in  it  that  one  principle  of  love,  which  sums  up  our 


duty  and  our  felicity  both  together,  and  is  radically  both 
of  them ;  upon  which  accoimt  they  are  in  substance  the 
same  thing. 

But  they  differ  only  in  the  different  respects  that  love 
hath,  as  it  respects  God,  the  Ruler  of  all  tliis  world,  (and 
so  whom  we  ought  to  obey  and  be  subject  to  as  our  Ruler,) 
so  this  love  is  the  principle  of  duty ;  but  then,  as  it  respects 
ourselves,  so  it  is  the  principle  of  enjoyment;  that  is,  it 
eyes  God,  pitches  and  terminates  upon  him,  but  with  a 
reference  to  ourselves.     And, 

iv.  These  acts,  proceeding  from  this  principle  of  love, 
which  have  a  more  direct  tendency  unto  God,  do  yet  in- 
volve and  carry  in  them  a  gainfulness  and  gratefulness  to 
ourselves,  so  as  that  our  felicity  and  duty  willstil)  be  com- 
plicated in  tho.se  consequential  acts.  As,  for  instance, 
where  our  felicity  is  most  complete  in  the  heavenly  state, 
the  eternal  adoration  of  God,  which  is  the  immediate  and 
perpetual  product  of  the  highest  and  most  perfect  love  to 
him,  it  cannot  but  infer  perpetual  pleasure  to  them  that  do 
so  adore.  And  though  that  act  be  carried  directly  towards 
God,  yet  it  infers  a  delight,  a  pleasure,  (as  it  cannot  but 
do,)  to  perfectly  right  minds,  to  them  who  are  everlasting- 
ly so  employed  and  taken  up.  And  I  can  apprehend  no- 
thing higher  than  that,  in  the  pleasure  of  the  heavenly 
state  ;  to  wit,  the  felt  congruity  of  everlasting  worship,  the 
soul  apprehending  and  feeling  within  itself,  and  relishing, 
with  delight,  its  own  act  in  adoring  and  worshipping  God 
for  ever,  and  finding  how  congruous  a  thing  it  is,  how 
comely  a  thing.  And  so  that  which  is  a  right  to  God,  is 
also  a  satisfaction  and  delight  to  the  soul  itself,  that  ren- 
ders it,  and  is  continually  paying  that  homage. 

And  again,  too,  in  this  our  present  state,  wherein  feli- 
city can  be  but  begun ;  and  if  you  look  to  the  very  begin- 
ning of  that,  the  first  turn  of  the  soul  towards  God  by  re- 
pentance, which  enters  it  into  a  holy  and  happy  state.  It 
is  called  "repentance  towards  God,"  it  directly  terminates 
upon  him;  but  when  once  it  comes  to  be  true,  genuine, 
evangelical,  vital,  even  that  itself  cannot  but  carry  a  sweet- 
ness and  pleasure  in  it  to  the  penitent  soul.  For  it  is  not 
a  forced  thing,  but  an  act  that  flows  freely  from  a  vital, 
connatural  principle ;  the  soul  pleaseth  itself  in  abasing 
itself,  in  humbling  itself,  before  him,  in  pouring  out  itself 
in  free  confessions  and  acknowledgements  to  him.  And 
then,  consider  further, 

V.  That  for  such  acts  as  do  more  directly  respect  our- 
selves, they  do  involve  and  carry  still  in  them,  homage  and 
duty  to  God  too,  though  thej'  do  more  directly  respect 
our.selves  :  as  trust  and  joy  in  God,  they  have  a  manifest 
reference  to  our  own  safely,  and  a  direct  reference  there- 
unto. By  trust  in  him,  it  is,  that  we  secure  ourselves, 
and,  by  which,  we  become  safe  from  wrath  and  ruin.  Joy, 
or  delight  in  God,  it  is  that  by  which  we  entertain,  and  re- 
ceive into  our  own  souls,  positive  good,  by  which  we  are 
to  be  happy  and  satisfied.  As  by  the  other,  (trust,)  we  de- 
cline and  avoid  the  evil  by  which  we  were  otherwise  to 
have  been  miserable,  these  have  a  direct  reference  to  our- 
.selves; but,  they  have  a  con.sequenlial  reference,  too,  unto 
God,  or,  a  conjunct  reference,  as  carrying  in  them  a  ho- 
mage to  him,  while,  at  the  same  time,  they  carry  in  them 
an  advantage  to  us. 

For  we  cannot  render  to  God  higher  homage  than  that 
trust.  It  is  vital  trust,  by  which  the  soul  unites  with  him, 
comes  into  union,  enters  into  a  state  of  union  with  him. 
By  that  tru.st,  we  give  him  the  highest  glory  creatures  are 
capable  of  giving  him  ;  we,  thereupon,  acknowledge  him 
to  be  the  first  truth.  We  give  him  the  glory  of  that  great 
attribute  of  his  faithfulness;  we  acknowledge  him  to  be  a 
God  that  cannot  lie,  wilh  whose  nature  it  is  inconsistent 
not  to  be  true;  we  honour  him,  and  advantage  ourselves, 
at  once,  in  that  very  act.  And  .so,  delight  and  joy  in  him, 
there  the  case  is  the  same :  it  is  we  that  are  satisfied  by 
our  delight  in  God;  but  it  is  God  that  is  glorified:  for 
thereby  we  acknowledge  him  to  be  an  all-sufficient  Good, 
an  all-comprehending  Good,  when  our  souls  do  centre  and 
rest  in  him  as  such;  which  is  the  true  notion  of  delight ; 
Quies  appelitus  in  appelibik,  the  rest  of  the  desiring  facul- 
ties in  the  object  desired  :  it  is  the  rest  of  our  love ;  that 
by  which  our  love  doth  move  towards  its  object,  till  it  at- 
tain and  possess  it.  And  then, 
vi.  It  is  hereupon  most  plain,  that  the  death  which  is 


1214 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


opposite  to  this  life,  (that  I  have  so  far  opened  to  you,) 
while  it  is  an  injury  to  God,  it  is  also  a  hurt  toyourselves: 
for  the  same  reason  that  life  doth  involve  these  two  things 
in  it,  even  in  all  the  several  acts  of  it ;  by  the  same  reason, 
it  must  needs  be  so,  on  the  opposite  hand ;  to  wit,  that 
death  must  comprehend  in  it  opposite  things;  and  that 
the  same  evils  that  are  sinful  against  God,  cannot  but  be 
hurtful,  and  pernicious,  and  mischievous  to  ourselves. 
And, 

vii.  Those  evils,  that  are  so  said  to  be  signified  by  this 
name,  are  very  fitly  signified  by  it,  very  aptly :  for,  though 
such  a  death  of  the  soul  be  not  death  in  the  absolute  sense  ; 
for,  if  it  were  death  in  the  absolute  sense,  then  would  the 
soul  be  said  naturally  to  die,  which  would  not  consist  with 
the  doctrine  of  its  immortality;  but,  it  is  death  in  a  re- 
spective sense  only; — yet  it  is,  however,  properly,  death, 
inasmuch  as  that  respective  sense  must  needs  mean  the 
principal  respect,  that  such  a  thing  is  capable,  or  can  any 
way  admit  of;  to  wit,  a  respect  to  the  end.  A  respect  to 
the  end  is  always  the  most  principal  respect  of  any  thing 
what.soever,  though  it  be  clothed  with  various  respects  be- 
sides its  own  simple  nature  ;  its  respect  that  it  bears  to- 
wards its  proper  adequate  end,  is  always  to  be  reckoned 
its  principal  respect.  Now,  look  upon  man,  principally  as 
to  his  soul  or  spirit,  (which  is  the  subject  of  our  pre.sent 
discourse,  and  the  subject  of  this  death,  which  we  are  now 
speaking  of,  spiritual  death,)  and  it  is  lobe  considered  this 
is  a  created  being.  He  that  made  it,  made  it  for  somewhat. 
What  is  the  end  of  such  a  being  as  the  spirit  of  man  ■? 
What  was  it  made  for  1  It  is  a  mind,  an  intellective  thing, 
an  intelligent  being,  unto  which  belongs  the  power  of 
thought,  and  that  of  vast  compass,  extending  to  multitudes, 
even  to  all  sorts  of  objects,  and  to  the  very  highest  of  all 
objects;  for,  God  hath  made  us  capable,  even  of  thinking 
of  himself,  of  having  an  idea  of  him,  a  notion  of  him, 
which  all  have,  more  or  less,  in  their  minds.  Now  it  is  to 
be  considered,  I  say.  What  hath  God  made  .such  a  crea- 
ture as  this  fori  this  mind,  or  spirit  of  man  1  Why,  prin- 
cipally, to  converse  with  himself  For  he  hath  made  all 
things  for  himself;  and  the  spirit  of  man  more  immediate 
ly  for  himself,  as  he  is  said  to  have  fashioned  the  spirit  of 
man  within  him.  That  must  be  with  design  that  it  should 
be  employed  immediately  upon  him,  as  the  principal  and 
most  noble  end  for  which  it  was  made  :  but,  to  this  end,  it 
is  become  useless;  the  spirit  of  fallen  man,  apostate  man, 
unconverted  man,  yet  remaining  in  the  stale  of  apostacy, 
not  regenerate,  not  renewed  in  the  spirit  of  his  mind,  (the 
great  seat  and  subject  of  that  regenerating  work,)  it  is  al- 
together unapt  for  the  end  that  it  was  made  for,  nothing 
can  be  plainer. 

Therefore,  though  it  be  not  simply  dead,  yet,  it  is  dead 
quoad  hoc,  it  is  dead  to  this  purpose,  it  is  dead  in  this  re- 
spect ;  and  that  is  the  principal  respect  that  such  a  thing 
is  capable  of:  for  the  principal  respect  is,  the  respect  it 
bears  to  its  end,  its  great  and  ultimate  end,  the  end  that  it 
was  made  for.  Any  man  that  will  understand  himself  to 
be  God's  creature,  especially  that  he  hath  a  mind  and  spi- 
rit in  him  that  God  hath,  himself  fashioned  immediately, 
he  must  needs  presently  apprehend  this  mind,  this  spirit, 
was  made  for  some  more  principal  purpose,  than  only  to 
mind  the  things  of  this  earth,  than  only  to  serve  a  brutal 
flesh  for  a  few  days,  that  must,  at  last,  rot  in  the  dust :  no 
man,  that  communes  with  himself,  and  considers  his  own 
.nature,  that  hath  such  a  thing  as  a  mind  and  .spirit  about 
him,  but  must  presently  apprehend,  "  Sure  this  inind  and 
spirit  of  mine,  which  is  impressed  with  the  natural  image 
of  God,  and  which  immediately  proceeds  from  him,  (who 
is,  therefore,  called  the  Father  of  spirits,)  must  be  made 
principally  to  converse  with  him,  to  employ  itself  piinci- 
pally  upon  him,  by  acts  of  love,  and  trust,  and  adoration, 
and  subjection,  and  the  like." 

But,  most  plain  it  is,  that  the  spirits  of  men  are  become 
altogether  inhoMle,  unapt,  to  serve  this  end,  for  which  they 
are  made,  and  so  are  truly  said  to  be  dead  in  this  respect ; 
that  is,  dead  to  the  principal  use  and  end  for  which  such  a 
being  is  said  to  be  made.  And,  therefore,  when  once  the 
great  regenerating  turn,  and  change,  comes  to  be  made 
upon  the  souls  of  men,  this  is  the  elfect  of  it, — they  are 
"  dead  to  sin,  but  alive  to  God,  through  Jesus  Christ,"  as 
Rom,  vi.  11.  intimating,  that  before  they  were  only  alive 


to  sin,  but  dead  towards  God  and  Christ.  And  what !  Do 
we  think  that  God  ever  made  an  intelligent  and  immortal 
mind  and  spirit,  only  to  live  to  sin  1  they  are  only  alive  to 
sin  before;  but,  when  this  change  comes  to  be  made,  then 
they  are  alive  to  God:  before,  quite  dead  to  God  ;•  and,  so 
they  are  dead,  in  reference  to  their  principal  end  and 
the  proper  design  of  their  creation,  that  they  were  made 
for. 

And  so,  it  is  a  death  in  equivalence,  it  is  an  equivalent 
death;  it  is  the  same  thing  in  reference  to  the  end  they 
were  made  for,  as  if  they  were  not.  As,  if  we  speak  of  a 
humanmaker  of  any  thing;  if  an  artist  have  made  such  a 
thing  as  a  clock  or  watch,  he  considers  the  end  of  it,  that 
which  it  is  to  serve  for;  it  is  to  measure  time,  to  let  me 
know  the  hour  of  the  day,  as  it  passeth.  Why,  suppose 
such  an  instrument  as  this  made,  and  elaborated  by  a  cu- 
rious hand;  what  hath  this  in  it "?  it  hath  in  it  motion,  and 
the  regularity  of  that  motion.  Motion  alone  would  not 
make  it  serve  this  end,  if  that  motion  had  not  a  regularity, 
belonging  to  it.  There  is,  in  that  instrument,  (a  watch,) 
such  a  thing  as  a  balance,  wheels  that  regulate  that  mo- 
tion, so  as  that  it  shall  not  move  at  random ;  if  it  move 
at  random,  the  design  is  lost,  the  use  of  it  frustrated,  though 
it  should  retain  motion,  and  there  were  .still  a  motive  pow- 
er in  it;  if  its  motion  were  nothing  else  but  an  uncertain 
hurry,  you  could  never  know  how  the  time  passeth  by  it. 
And,  therefore,  it  were  all  one,  though  the  thing  remain, 
and  though  the  motion  remain ;  it  were,  I  say,  all  one  in 
reference  to  its  end,  as  if  there  were  no  such  thing,  or  as 
if  it  had  no  motion  at  all. 

Take  the  needle  of  a  compass — it  has  a  mobility,  it  is 
put  in  such  a  posture  as  it  may  be  easily  moveable  ;  but 
then,  with  all,  it  hath  a  verticity,  that  is,  an  aptness  to  turn 
and  stand  directly  towards  the  north.  If  it  retaineth  never 
so  much  its  mobility,  and  loseth  its  verticity,  it  serves  not 
its  end,  it  is  unuseful  so,  and  useless,  as  the  needle  of  a 
compass;  and  it  were  all  one  as  if  it  were  not. 

Suppose  these  instruments,  that  are  mechanical,  were 
some  way  vital;  suppose  a  watch  were  a  vital  thing,  and 
its  motion  vital;  as  it  is  but  mechanical,  when  it  hath  lost 
all  kind  of  the  regularity  of  the  motion,  the  motion  itself 
remaining,  it  were  all  one  as  if  it  were  dead  ;  if  it  had  been 
a  living  thing,  it  would  no  more  serve  its  purpose  now, 
than  as  if  it  were  dead. 

And  so  it  is  with  reference  to  the  spirits  of  men  ;  if  they 
do  not  serve  the  principal  design  for  which  they  were  made, 
then  it  is  all  one  as  if  they  were  dead.  God  may  say  of 
them,  "  I  have  no  more  service  from  them  than  if  they 
were  dead,  no  more  of  love,  no  more  of  adoration,  no  more 
of  dutiful  observance  are  paid  me  by  them,  than  as  if  there 
were  no  such  things."  It  is  to  be  considered,  therefore,  that 
that  which  makes  the  name  of  death,  in  this  case,  proper, 
is,  that  that  life  that  doth  remain  to  the  spiritsof  men,  that 
is,  by  which  they  live  naturally,  it  no  more  serves  the  end 
and  purposes  for  which  such  a  mind  and  spirit  were  cre- 
ated and  made,  than  if  such  a  thing  were  quite' extinct,  and 
there  were  no  such  thing.     And,  thereupon, 

viii.  Though  this,  in  itself  be  a  sinful  thing,  as  an  offence 
to  God,  it  is  never  a  whit  the  less  a  punishing  thing  to  them 
that  do  offend,  a  punishment  upon  them,  that  is,  they  are 
left  to  punish  themselves,  becau.se  that  they  do  injure  God 
by  that  violation  which  they  have  made  even  of  their  own 
frame  and  natures  ;  and  so  the  same  thing  may  veiy  well 
be  a  sin,  and  a  punishment  loo.  And  it  is  most  rea.sonably 
so  ;  for,  do  but  consider  the  parity  of  the  case,  to  what  is 
obvious  to  our  notice  in  human  governments.  If  a  man  be 
a  .self-murderer,  a  felo  de  se ;  this  is  the  very  case,  as  a 
man  cannot  be  dead  in  trespasses  and  sins,  (sin  being  his 
own  act,)  but  he  must  be  a  self-destroyer.  In  human  go- 
vernments, he  that  doth  destroy  himself,  it  is  very  true,  he 
suffers  this  evil  first,  immediately,  directly;  he  is  the  per- 
son that  is  killed,  and  hath  lost  his  life  ;  but  here  is,  in  the 
mean  time,  a  wrong  done  to  the  prince,  a  wrong  done  to 
the  community  ;  the  prince  hath  lost  a  subject,  the  com- 
munity hath  lost  a  member;  and  this  is  the  case  with  every 
.self-destroying  sinner,  in  reference  to  God.  And,  he  is 
liable  thus  to  be  impleaded:  "Thou  hast  destroyed  my 
creature."  This  interest  of  God,  in  all,  is  superior  to  any 
interest  we  have  in  ourselves;  and  this  the  sinner  is  to  be 
accountable  for.    "Why  hast  thou  undone  my  creature? 


Lect.  XXVIII. 


THE  FALL  AND  FALLEN  STATE  OP  MAN. 


1215 


Why  hast  thou  made  my  creature  a  miserable  creature,  that 
was  capable  of  being  a  happy  one  V  Yea,  the  whole  hea- 
venly community  have  a  just  plea  against  any  such  one 
that  perisheth,  and  so  is  eternally  cut  off  from  them  by  his 
own  iniquity,  "  Duly,  and  by  original  right,  you  ought  to 
have  been  a  partaker  with  us ;  you  ought  to  have  been  of 
our  chorus,  in  worshipping,  adoring,  in  loving  and  enjoy- 
ing God  eternally.  But,  you  have  cut  yourselves  off  from 
God,  and  us."  Therefore,  it  is  no  strange  thing  that  this 
same  death  which  carries  in  it  the  greatest  hurt  and  mis- 
chief that  we  are  capable  of  suffering  in  ourselves,  should 
yet  be  also  complicated  with  sin,  as  it  is  an  offence  against 
God,  and  an  offence  against  the  rest  of  his  creatures, — 
especially  those  of  the  sinner's  own  order  in  the  creation. 
So  filly  is  all  that  doth  concern  us,  the  whole  of  man,  sum- 
med up  in  the  fearing  of  God,  and  keeping  of  his  com- 
mandments, as  in  that  12th  of  Ecclesiastes.  This  is  the 
whole  of  man  ;  the  fear  of  God  is  nothing  else  but  reveren- 
tial love,  carries  love  in  it ;  that  is  the  principle  from 
whence  we  keep  the  commandments  of  God  ;  these  com- 
mandments are  all  summed  up  in  love  to  God,  and  love 
to  ourselves,  and  to  our  neighbours  as  ourselves.  Where 
sin,  therefore,  comes  to  obtain,  and  take  place,  and  be  in 
power,  there  must  be,  at  the  same  time,  an  injury  done  to 
God,  an  injury  done  to  ourselves,  and  an  injury  done  to  the 
whole  community  to  which  we  belong ;  so  as  that  death, 
even  spiritual  death,  is  nothing  the  less  capable  of  being 
intended  here  as  a  penalty  and  punishment,  for  that  it  is 
also  complicated  with  sin  :  for,  in  the  very  nature  of  the 
thing,  it  cannot  but  be  so,  even  in  the  very  nature  of  the 
things  themselves. 

More  is  yet  to  be  said  in  reference  to  what  we  further 
promised  to  show,  that  this  is  a  real  part  of  the  penalty 
here  meant,  by  the  name  of  death,  spiritual  death,  as  it  is 
the  hurt  and  evil  that  does  mischief  to  ourselves,  to  our 
own  souls,  to  show  that  it  must  lie  in  the  compass  of  that 
penalty,  which,  under  the  name  of  death,  is  here  said  to 
pass  over  all.  And  then,  for  the  extent  and  comprehension 
of  that,  the  several  things  that  this  spirilua  death  doth  in- 
volve in  it,  that  we  are  to  speak  of  afterwards.  But,  in  the 
mean  time,  from  what  hath  been  hinted  of  these  two  things 
— corporeal  death,  and  spiritual  death,  it  should  entertain 
our  thoughts  with,  and  a  little  fix  them  upon,  the  prospect 
we  have  before  our  eyes.    Now,  by  way  of  Use, 

1.  It  is  a  doleful  state  that  this  world  lies  under,  as  it 
lies  under  that  which  is  fitly  to  be  called  death  ;  men,  in 
a  continual  succession,  lately  sprung  up  here  in  this  world, 
swept  away  presently  from  it,  sooner  or  later,  but  soon  all ; 
one  generation  coming,  and  another  going,  but  the  earth 
abides.  For  persons  that  are  capable  of  using  thoughts,  to 
behold  themselves  in  this  plight,  and  to  look  round  about 
them,  and  to  behold  this  to  be  the  common  case  ;  "  Here 
we  are,  lately  sprung  up  into  bemg  in  this  world,  and  we 
know  we  are  to  stay  but  a  little  while ;  dust  we  are,  and 
unto  dust  we  shall  return."  A  most  melancholy  theme  for 
a  man's  thoughts,  if  he  have  not  somewhat  beyond  all  this 
to  support  his  spirit,  and  to  afford  light,  and  lustre,  and 
sweetness,  and  pleasure,  lO  it;  "life  and  immortality 
brought  to  light  in  the  Gospel"  of  Christ. 

Alas!  it  is  strange,  amazing  stupidity  that  is  upon  the 
spirits  of  men,  that  this  common  case  is  so  commonly 
slighted  and  made  so  little  of.  If  death  did  make  quicker 
despatches,  (though  we  are  certain  of  it,  it  can  make  no 
surer,  for  it  reaches  to  every  one  sooner  or  later,  but  if  it 
did  make  quicker  despatches,)  it  would  set  towns  and 
counties  presently  upon  a  lament,  upon  bemoaning  them- 
selves, and  put  them  into  a  panic  dread  and  fear.  If  the 
plague  were  (as  sometimes  it  hath  been  in  this  city)  sweep- 
ing away  thousands  in  a  week,  in  what  a  consternation 
would  the  minds  of  men  generally  be  !  You  cannot  have 
forgot,  (many  of  you,)  how  it  was.  But  let  this  matter  be 
rationally  considered,  and  whether  it  be  so  many  thousands 
or  so  many  hundreds,  it  is  the  same;  persons  are  still 
mortal,  and  must  as  certainly  die ;  it  is,  therefore,  an  irra- 
tional stupidity  to  be  so  little  apprehensive  of  this. 

When  the  plague  came  upon  the  people  of  Israel,  (in 

that  of  Numbers  xxxvi.)  see  what  an  outcry  is  raised 

atnong  them  I  "  Behold  we  die,  we  all  die.    How  are  we 

consumed  with  dying  I"  What  a  fright  were  they  in  !  And 

»  Preached  May  19tb,  1694. 


yet,  this  case  is  no  way  different  at  all  from  the  common 
case  of  all  mortals,  more  than  only  this — dying  a  little 
sooner,  or  dying  more  together,  more  numerously.  It  is 
strang-e  there  should  be  a  dying  world  always  in  view,  and 
we  should  find  death  working  in  us,  and  yet  we  live  so  tm- 
mindful  of  it  from  day  to  day,  and  are  so  little  apprehen- 
sive, that,  in  this  respect,  death  hath  passed,  and  is  pa,ssing, 
over  all.  We  do  not  speak  to  one  another  at  such  a  time 
as  this ;  we  do  not  hear ;  we  do  not  look  upon  one  an- 
other's faces  as  so  many  mortal  creatures;  sure  there  is  not 
an  apprehension  suitable  to  the  state  of  such  a  case,  in  this 
respect,  that  we  are  all  subject  to  corporeal  death.  And 
then, 

2.  For  the  other  part  of  our  prospect,  sure  we  should 
stay  a  little  upon  it,  in  our  deepest  reflections  ;  that  is, 
thus,  in  sum,  that  the  soul  of  an  uuregenerate  man  is  a 
most  miserable  creature  ;  dead,  dead  to  the  principal  pur- 
poses for  which  such  life  was  given,  any  such  creature 
made.  It  were  as  good  never  to  have  lived ;  better,  (upon 
many  accounts  better,)  to  have  been  an  untimely  birth, 
and  never  have  seen  the  sun,  than  not  to  live  to  God;  than 
to  have  a  total  indisposition  in  my  soul  towards  him,  to 
think  of  him,  to  love  him,  to  delight  in  him,  to  make  him 
my  life  and  my  all.  This  is  strange,  that  it  should  be  the 
common  case,  and  so  little  undersfood,  and  so  little  con- 
sidered, so  little  taken  to  heart.  O!  the  restless  thoughts 
that  would  continually  possess  such  a  breast  if  the  matter 
were  but  understood,  till  the  regenerating  work  come  to 
obtain,  and  take  place ;  "  I  am  one  that  lives  to  as  little 
purpose,  as  if  I  had  never  lived,  as  if  no  such  creature 
nad  ever  been." 

As  if  we  should  consider  the  matter  in  reference  to  an 
inferior  thing,  belonging  to  our  nature,  to  wit,  the  power 
of  speech.  Suppose  a  man  should  retain  the  power  of 
speech,  but  hath  quite  lost  his  reason,  which  should  govern 
his  speech,  so  that  he  can  speak  still,  but  to  no  purpose  ; 
the  use  of  speech  were  lost ;  for  the  design  of  speech  was 
to  convey  the  sense  of  one  man's  mind  to  another ;  but, 
when  the  reason  is  gone,  which  should  form  that  sense  in 
the  man's  mind,  speech  serves  for  nothing.  It  is  just  so 
with  the  souls  of  men,  in  reference  to  the  principal  end 
and  purpose  for  which  God  hath  made  such  a  creature 
They  can  think,  they  have  a  power  of  thought  belonging 
to  them,  but  not  to  no  purpose!  thought  is  internal  speech, 
the  speech  of  the  mind  within  itself;  there  they  can  speak; 
that  is,  they  can  form  thoughts,  connect  thoughts,  but  all 
to  no  purpose:  for  religion,  that  which  should  govern  the 
motion  of  the  mind,  that  is  wanting,  there  is  no  such 
thing;  this  makes  the  soul  of  man  a  most  miserable  thing: 
it  can  move,  it  hath  a  principle  of  motion  in  it,  which  is 
essential  to  it ;  but  it  hath  no  principle  of  rest,  no  inclina- 
tion towards  God,  the  true  rest  of  the  soul.  Do  but  illus- 
trate that  to  yourselves,  by  the  case  of  a  bodily  motion. 
Suppose  vour  bodies  had  the  power  of  bodily  motion  in 
them,  without  the  power  of  rest:  01  what  a  miserable 
thing  were  man,  in  respect  of  his  bodily  frame  and  consti- 
tution I  to  be  in  an  everlasting  hurry:  "he  can  move,  and 
he  must  move,  perpetually;  but  he  cannot  sistcrc  se,  can- 
not stop  his  motion,  he  can  never  lake  any  rest.  It  is  just 
so  with  the  unregenerate  soul.  God  is  the  true  rest  of  the 
soul.  It  is  in  perpetual  motion,  in  continual  desires,  in 
everlasting  cravings;  but  hath  nothing  by  which  it  can 
satisfy  itself.  It  never  comes  into  its  mind,  "  Return  unto 
thy  rest,  O  my  soul."  Such  a  creature,  one  would  think, 
made  for  torment,  that  can  everlastingly  move,  must  be 
perpetually  in  motion,  but  can  never  rest,  can  never  take 
up  any  res't  in  any  thing  that  is  agreeable  and  suitable  to 
it,  that  can  satisfy  it. 


LECTURE  XXIX.' 

It  remains  now,  in  the  next  place,  to  show. 
Secondly,  What  those  several  evils  and  miseries  are ; 
and,  so.  what  the  spiritual  death  that  is  now  upon  the 
world,  and  hath  passed  over  all,  doth  comprehend,  and 
contain  it  it.    It  comprehends, 


1316 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  IL 


i.  The  loss  of  Gfod.  A  mighty  thing !  the  very  thought 
whereof  might  set  all  our  souls  a  trembling ;  and  that, 
whether  we  consider  it  as  our  present  case,  or,  as  having 
been  our  case.  The  loss  of  God  two  ways:  first,  as  men 
have  lost  all  their  interest  in  him  ;  and  secondly,  as  they 
have  lost  all  inclinations  towards  him.  A  loss,  that  stands 
at  once  in  God's  aversion  from  them,  and  their  aversion 
from  God.  A  mutual  aversion  between  God  and  them. 
But,  because  that,  in  every  thing  that  belongs  to  our  mise- 
ry, we  are  first,  as  in  every  thing  that  belongs  to  our  feli- 
city, God  is  first,  it  is  more  proper  to  consider, 

(i.)  Our  aversion  from  God,  or,  men's  having  lost  God, 
through  their  own  disinclination  towards  him:  this  is  re- 
presented as  the  common  case  of  the  unconverted,  or  yet 
apostate  world  of  men,  yet  remaining  in  the  state  of  apos- 
tacy,  that  they  are  atheists  in  the  world,  Ephes.  ii.  12. 
"  Without  God  in  the  world;"  so  we  truly  enough  render 
it.  "  Alienated  from  the  life  of  God,"  Ephes.  iv.  18. 
Alienated  from  the  divine  life,  from  a  life  of  commerce 
with  God;  they  are  strangers  to  God,  as  men  of  another 
country  :  that  is  the  significancy  of  the  expression ;  so  they 
carry  it  to  God,  (as  it  is  elsewhere  expressed,)  like  foreign- 
ers. He  is  none  of  our  country;  we  are  not  of  that  coun- 
try of  which  he  is;  we  have  nothing  to  do  with  him.  At  that 
rate  men  live,  and  bear  themselves,  generally,  towards  God. 

And  this  aversion  of  the  souls  of  men  from  God,  is  total, 
of  the  whole  soul ;  the  mind,  the  judgment,  the  will,  the 
affections,  they  are  all  wholly  off  from  God.  So  that, 
when  he  looks  down  from  heaven  upon  the  children  of 
men,  to  see  who  will  inquire,  who  will  seek  after  God  ; 
lo!  they  are  all  gone  back;  (all  in  a  revolt,  all  flying  away 
from  him,  to  the  utmost  distance  that  they  can;)  there  is 
none  that  doeth  good,  (not  this  good,  it  must  be  specially 
meant,)  no,  not  one :  as  in  the  14th  and  53d  Psalms,  which 
are  both  to  the  same  purpose;  as  divers  passages  quoted 
from  them  in  the  3d  of  Romans.  They  are  without  God, 
and  very  well  pleased  with  themselves  that  they  are  .so. 
They  know  him  not,  and  they  all  affect  not  to  know  him. 
They  are  "  alienated  from  the  life  of  God,  through  the  ig- 
norance that  is  in  them,  and  the  blindness  of  their  hearts." 
That  blindness  of  heart  is  a  voluntary  blindness  ;  they  are 
blind  towards  God,  because  they  will  not  behold  him,  nor 
take  notice  of  his  majesty,  though  his  hand  he  lifted  up, 
though  the  appearance  of  him  be  never  so  bright  and  glo- 
rious. They  forget  him,  he  is  not  in  all  their  thoughts.  It 
is  the  usual  character  of  a  wicked,  unconverted  man,  that 
he  forgets  God  :  "  The  wicked  shall  be  turned  into  hell, 
and  all  the  people  that  forget  God;"  the  one  expression 
being  exegetical,  or  expository  of  the  other,  Psalm  ix.  16. 
They  refuse  him,  they  are  unwilling  of  him.  If  persons 
do  remain  in  an  unconverted  state,  though  related  to  him 
as  Israel  was,  (for  yet  of  them  it  is  said,  "  Israel  would 
none  of  me,"  P.salm  Ixxxi.  11.  "My  people  would  not 
hearken  to  my  voice,  Israel  would  none  of  me,")  they  will 
not  God.  "We  will  not  have  him  to  be  our  God.  It  is  a 
disaffecting  of  him  ;  the  affections  that  should  be  placed 
on  him  are  quite  off:  in  the  room  of  pious  affections,  there 
is  nothing  else  but  enmity  :  "  The  carnal  mind  is  enmity 
against  God." 

And,  touching  this  aversion  from  God,  it  was  formerly 
intimated,  that,  as  love  doth  comprehend  together,  (as  the 
radical  virtual  principle,)  all  our  duty,  and  all  our  felicity; 
so  doth  this  aversion  from  God,  (which  stands  in  opposi- 
tion thereto,)  all  sin,  and  all  misery.  That  this  aversion 
is  the  radical  principle  of  all  sin ;  we  spake  to  that  form- 
erly ;  and  so  we  must  understand  it  now,  as  it  is  the  radi- 
cal principle  of  misery,  God  being  to  be  considered  by  us 
under  a  two-fold  notion— as  he  is  to  be  obeyed,  and  as  he 
is  to  be  enjoyed  ;  as  the  Sovereign  Authority,  and  as  he  is 
the  Sovereign  Good.  It  is  the  aversion  from  God,  as  he 
is  the  Sovereign  Good,  that  we  are  now  to  consider,  hav- 
ing, under  the  former  head,  of  the  sinfulness  of  man, 
spoken  of  it  as  an  aversion  to  him  under  the  notion  of  the 
Supreme  Ruler,  and,  as  the  Highest  Authority.  But,  yet, 
we  have  also  told  you,  that  there  is  a  complication  of  these 
things  with  one  another:  for  men  do  really  sin  against 
God  in  their  declining  the  enjoyment  of  him,  in  their  de- 
clining him  as  their  best  and  highest  Good;  the  constitu- 
tion of  the  divine  laws  being  such,  that  there  are  obliga- 
tions upon  us  to  be  happy.    So  that,  a  man  cannot  but  be 


miserable,  as  he  cannot  be  happy  without  obeying  him, 
even  in  this  very  enjoying  of  the  best  and  highest  Good, 
because  God  hath  made  this  our  duty,  to  place  our  supreme 
delight  in  him. 

And  so,  God  hath  a  just  ground  upon  which  to  implead 
the  ungodly,  wicked  world;  for  that,  thereby,  they  make 
themselves  miserable :  "  Why  have  you  thus  used  my 
creatures,  the  souls  that  I  have  madel  Why  have  you 
cut  and  torn  them  off  from  me,  they  which  are  the  works 
of  my  hands'!  Why  have  you  used  and  dealt  with  them 
so  1"  As  was  told  you,  he  that  is/e/s  de  se,  is  criminal  by 
human  constitution;  for  though  he  thereby  doth  afflict 
himself,  destroy  himself,  yet  he  doth  also  injure  the  prince, 
and  injure  the  community  to  which  he  belongs;  for  he 
destroys  a  subject  and  member  of  the  commonwealth.  And 
those  who,  by  (he  law  of  their  creation,  should  have  joined 
with  the  rest  of  the  creatures  of  their  own  order,  in  the 
eternal  adoration  and  praises  of  God,  have  by  sin,  as  much 
as  in  them  lay,  defrauded  him,  and  maimed  the  commu- 
nity unto  which  they  did  originally  and  naturally  apper- 
tain. But  then,  this  misery,  as  it  stands  in  the  loss  of  God, 
includes,  too, 

(ii.)  His  just  and  righteous  aversion  from  them.  "  God 
is  not  a  God  that  takes  pleasure  in  wickedness,  neither  can 
evil  dwell  with  him."  There  can  be  no  fellowship  between 
light  and  darkness,  between  righteousness  and  unrighteous- 
ness. He  did  owe  it  to  himself,  to  retire  from  an  apos- 
tate, rebellious  world :  it  was  but  to  do  himself  right,  to 
expre.ss  a  just  detestation  of  the  wickedness  of  a  lapsed, 
degenerate  world ;  to  hide  himself,  to  withhold  his  light 
and  grace,  which  were  shut  up  from  men  by  the  bar  of  an 
everlasting  curse,  till  such  time  as  that  should  be  counter- 
wrought, in  reference  to  any ;  Christ  having  been  made  a 
cur.se  for  us,  upon  that  account,  that  the  blessing  might 
come  upon  us,  even  us.  Gentiles,  as  it  did  before  upon  the 
Jews,  those  of  them  that  did  belong  to  the  election  of 
grace :  thereupon  it  is  called  "  the  blessing  of  Abraham ;" 
that  that  might  become  a  more  diffusive  thing,  to  reach  the 
Gentiles  too;  to  wit,  receiving  the  Spirit,  the  promised 
Spirit,  through  faith.  Gal.  iii.  13,  14.  Therefore,  where 
this  curse  is  not  removed,  it  still  lies  as  a  bar  against  all 
gracious  communications  of  light  and  influence  from 
God  to  men.  And  so  he  is  righteously  averse  from  them, 
as  they  were  most  unrighteously  averse  to  him  ;  and  thus 
they  have  lost  God. 

O !  the  lamentations  that  this  world  would  be  filled 
with  every  where,  if  this  case  were  but  understood  !  What 
girding  with  sackcloth  would  there  be  all  the  world  over  ! 
God  is  gone!  God  is  departed!  This  would  be  the  com- 
mon cry  in  town  and  country,  in  all  parts  and  places — God 
is  departed ;  that  is  the  amazing  thing  !  Heaven  would  re- 
sound with  shrieks  and  cries  from  the  miserable  inhabi- 
tants of  this  earth.  But,  I  say,  that  is  the  amazing  thing, 
(as  there  will  be  occasion  to  take  notice  hereafter,)  that  such 
a  matter  as  this  is  so  patiently  borne,  so  little  resented ; 
that  men  can  so  quietly  wear  away  their  days  here  in  this 
world,  without  God, and  think  themselves  to  stand  in  no 
need  of  him.  They  can  ri.se  in  the  morning  without  God ; 
and  walk  about  all  the  day  long  without  God ;  and  lie 
down  at  night  without  God;  and  yet,  all  is  well. 

ii.  This  spiritual  misery  contains  in  it,  too,  a  wretched 
conversion  of  soul  to  the  creature.  Where  God  is  lost, 
they  design  to  repair  that  loss.  And  O !  the  miserable 
case  of  the  inhabitants  of  this  world  upon  this  account; 
that  they  can  think  or  imagine,  when  they  want  God,  that 
any  thing  can  fill  up  his  room,  and  be  to  thein  instead  ol 
him  !  that  it  doth  not  come  into  their  minds  to  consider, 
"  How  shall  we  recover  God  again  V  but,  "  How  shall 
we  repair  our  loss  another  way  ■?"  imagining  that  some- 
thing or  other  can  be  found,  and  may  serve  them,  and  be 
to  them,  instead  of  God  !  that  is,  that  he,  (in  comparison 
of  whom  the  whole  creation  is  but  "  as  the  drop  of  a 
bucket,  and  the  dust  of  the  balance,  lighter  than  nothing, 
and  vanity  ilself,")  that  he  can  (1  say)  have  his  equivalent ; 
that  there  may  be  somewhat  found  out  of  equivalent  advan- 
tage and  use  to  them.  This  is  the  highest  reproach  to  the 
Deity,  as  it  is  the  greatest  misery  to  themselves,  and  both 
comprehended  in  one  thought ;  to  wit,  that  there  may  be 
an  equivalent  to  make  up  the  loss  of  God ;  that  very 
thought,  I  .say,  carries  in  it  the  highest  blasphemy  against 


Lect.  XXIX. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1217 


the  Deity,  to  think  that  any  thing  can  fill  up  his  room,  and 
be  as  good  as  he  is ;  as  well  as  the  greatest  misery  unto 
wretched  souls  themselves,  that  they  should  be  under  so 
fearful  and  pernicious  a  mistake. 

But  this  is  the  common  case  when  God  is  gone,  and 
men  are  gone  otf  from  hira,  then  they  turn  themselves  to 
the  creature  :  "  Let  us  make  the  best  of  that  we  can."  So 
is  the  project  laid  all  the  world  over.  Not,  Let  us  con- 
sider how  we  may  regain  God  ;  how  we  may  get  God  back 
again  to  us ;  but,  How  we  may  supply  his  absence  out  of 
inferior  things:  and  this  is  the  general  posture  of  mankind. 
Look  on  thera,  and  in  reference  to  God,  they  are  in  an  averse 
posture ;  in  reference  to  the  creature,  in  a  propense  posture. 

And  what  sort  of  creatures  1  That  we  may  understand 
this  to  go  somewhat  towards  the  consummating  of  the 
state  of  misery  man  is  fallen  into,  do  but  consider,  I  say, 
what  is  the  kind  of  that  good  which  they  design  for  them- 
selves, when  God  is  no  longer  eyed  by  them  as  the  Good 
that  they  should  enjoy,  and  design  for.  And  consider,  too, 
in  what  circumstances  they  may  expect  to  have  what  en- 
joyments they  can  have  of  that  substituted  good. 

For  the  kind  of  it,  we  are  to  consider  in  the  vast  universe 
of  creatures,  what  it  is  that  the  apostate  world  do  seek  to 
repair  this  loss  of  God  to  themselves  out  of.  It  is  not  out 
of  the  nobler  parts  of  the  creation ;  they  do  not  look  as 
high  as  the  heavens,  they  are  too  remote ;  they  are  not  the 
angelic  being,  that  iheii-  thoughts  fly  upon  ;  with  any  de- 
sign of  repairing  the  loss  from  among  them.  But  the  whole 
bent  of  their  soul  is  directed  towards  this  lower  world,  and 
sensible  things,  things  meaner  than  themselves,  meaner 
than  their  own  minds.  They  think  an  intelligent,  immor- 
tal mind  must  have  its  enjoyments,  even  unto  felicity,  in 
things  of  so  vastly  inferior  dignity  to  a  mind  and  spirit; 
that  the.se  minds  are  to  be  fed  upon  earth,  upon  ashes,  upon 
the  basest  and  most  despicable  things  within  the  creation 
of  God  !  What  a  misery  is  that!  Unto  such  things  it  is 
that  all  this  world  is  turned,  being  turned  otf  from  God, 
sensible  things,  earthly  things,  things  that  can  please  ap- 
petite, things  common  to  them  with  the  beasts  that  perish, 
only  they  have  ways  and  arts  to  refine  them,  but  they  are 
of  the  same  nature.  As  clay  will  be  but  clay  still,  be  it 
figured  never  so  curiously.  "  They  mind  earthly  things  ;" 
this  is  the  character  of  the  insincere,  those  that  are  afar 
ofl" from  God,  not  turned  to  him  ;  they  mind  earthly  things; 
their  whole  souls  are  let  out  upon  that  which  is  in  istelf 
vain,  and  a  lie  ;  that  is,  which  promiseth  fair,  but  never 
makes  good,  and  so  lies  to  them. 

And  consider,  under  what  circumstances  men  apply 
themselves  to  enjoy  the  things  by  which  they  would  repair 
to  themselves  the  loss  of  God;  especially  consider  these 
two  most  important  circumstances;  that  is,  that  they  are 
things  that  lie,  first,  under  an  interdict ;  and,  secondly,  un- 
der a  curse,  in  reference  to  them,  and  in  reference  to  what 
they  design,  and  seek  to  themselves  by  them  ;  to  wit,  a 
felicity;  or  with  respect  to  the  notion  under  which  they  do 
covet  and  would  enjoy  them ;  that  is,  as  their  best  good,  so 
they  lie  under  an  interdict  and  under  a  curse. 

(i.)  Under  an  interdict :  "  Love  not  the  world,  nor  the 
things  of  the  world  ;  if  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him,"  I  John  ii.  5.  What  a  mi.sery 
is  this,  that  the  poor  souls,  revolted  and  gone  otf  from 
God,  are  now  univer.sally  seeking  a  felicity  for  themselves 
in  things  that,  under  that  notion,  lie  under  an  interdict, 
are  forbidden  to  them,  and  cannot  but  be  forbidden,  under 
that  notion ;  because,  under  that  notion,  they  are  made 
rivals  unto  the  Deity.  In  subordination  to  God,  men  might 
comfortably  have  enjoyed  the  things  of  this  world;  not  in 
competition,  nor  in  opposition  ;  for  now  this  world  is  made 
his  rival,  and  therefore,  is  the  love  of  it  idolatry,  and  is 
the  setting  up  of  another  god,  in  opposition  to  the  true  and 
living  God  ;  and  by  taking  this  licence,  men  think  to  re- 
pair themselves  for  their  having  lost  God.    And, 

(ii.)  They  are  things  that  lie,  not  only  under  an  inter- 
dict, but  under  a  curse,  a  malediction, — apostate  souls, 
gone  from  God,  they  can  have  no  enjoyment  of  this  world, 
but  under  a  curse,  nothing  is  blest  to  them;  they  can  have 
no  blessed  enjoyment  of  them,  or  any  thing  they  enjoy  ; — 
for  sin  turns  all  into  gall  and  wormwood,  bitterness  and 
death.  How  dismal  is  the  case  with  fallen  man,  upon  this 
account!    "  Cursed  in  the  basket,  and  cursed  in  the  store  ; 


cursed  in  the  city,  and  cursed  in  the  field;  cursed  in  the 
coming  in,  and  cursed  in  the  going  out;"  as  the  matter  is 
largely  and  most  emphatically  represented  in  the  ^Sth  of 
Dent.  A  people,  though  related  to  God,  when  they  go  off 
from  him,  and  so  put  themselves  into  the  common  state 
with  the  rest  of  the  pagan  world  ;  a  curse  lies  upon  them 
in  every  thing  that  they  do,  in  every  thing  that  they  enjoy ; 
they  perpetually  live  under  a  curse.  It  is  with  strange 
rhetoric  that  this  matter  is  represented  in  the  109ih  Psalm : 
a  curse  that  they  are  girt  with  perpetually,  and  that  is  as  a 
garment  that  they  are  clothed  with,  and  that  flows  or  in- 
sinuates itself  as  oil  into  their  bones,  and  as  water  into 
their  bowels.  So,  they  are  under  a  divine  curse,  in  refer- 
ence to  every  thing  that  they  enjoy.  And  that  is  a  second 
part  of  this  misery  which  fallen  man  lies  under,  even  in 
reference  to  his  spirit ;  to  wit,  that  that  is  off  from  God, 
and  is  turned  to  a  vain  world,  which  is  to  him  an  inter- 
dicted and  an  accursed  thing. 

iii.  This  misery  further  includes  in  it,  a  continual  tm- 
satisfactoriness  with  whatsoever  they  do  or  can  enjoy. 
And,  as  the  essence  of  blessedness  and  felicity  doth  lie  in 
satisfaction  ;  so,  on  the  other  hand,  must  misery  consist  in 
continual  unsatisfiedness,  which  results  from  these  two 
things  together ;  first,  perpetual  craving  desires,  and  se- 
condly, the  want  of  any  suitable  and  adequate  object  by 
which  they  may  be  satisfied. 

(i.)  In  continual  craving  desires.  And  that  is  the  com- 
mon ca.se  with  all  men  in  the  fallen  state.  Why,  they  have 
put  themselves  into  an  utter  impossibility,  whilst  things 
are  just  with  them  as  they  are,  to  be  happy  ;  and  yet  they 
have  a  desire  to  be  happy  all  this  while,  nothing  being 
more  deeply  natural,  than  these  two  opposite  things;  a 
dread  of  misery,  and  a  desire  of  felicity  :  and  by  how 
much  the  larger  men's  desires  are,  so  much  the  greater  is 
their  misery  in  this  case.  Desires  enlarged  even  as  hell, 
and  that  could  even  swallow  up  a  creation  and  more;  for 
a  creation  was  never  to  satisfy  them.  It  was  not  a  created, 
but  an  uncreated  Good,  that  was  the  object  designed  for 
the  satisfaction  of  the  souls  of  men  :  "  Who  will  show  us 
any  good^!"  There  is  the  character  of  an  unrenewed  mind 
and  spirit,  in  that  Psalm  iv.  6.  But  it  never  comes  into 
their  minds  to  think,  what  that  Good  is  that  could  be  ade- 
quate to  them.  "  Lord,  lift  thou  up  the  light  of  thy  coun- 
tenance upon  us :"  they  never  think  of  that,  but  still  cry 
out,  "  Who  will  show  us  any  good  V  Roving,  uncertain 
desires,  which,  with  all,  find  that  they  can  meet  with  no- 
thing that  is  suitable  and  adequate  for  the  satisfaction  of 
them:  these  desires  must  turn  to  torment,  when  there  is 
not  an  object  for  such  desires  to  feed  upon  ;  they  prey  upon 
their  subject,  turn  inward  ;  and  so  men's  desires  are  their 
tormentors,  and  make  them  miserable,  in  that  they  continu- 
ally desire  and  crave  that  which  they  cannot  reach.     For, 

(ii.)  The  other  thing  that  concerns,  and  falls  in,  to  make 
this  a  miserable  case,  or  to  render  it  a  real  misery,  is,  the 
want  of  a  correspondent  good  for  so  vast  and  large  an  ap- 
petite ;  and  that,  upon  a  double  account :  to  wit,  that  what 
would  satisfy  them  they  cannot  desire;  and,  that  which 
they  do  desire,  cannot  satisfy  them.  "That  which  would 
satisfy,  they  cannot  desire  :  God  would  satisfy  them,  he 
were  an  adequate,  correspondent  Good,  to  the  most  enlarg- 
ed desire  of  the  soul.  Aye,  but  him  they  care  not  for  ;  to- 
wards him  they  have  no  motion ;  towards  him  there  is 
nothing  but  aversion  and  disinclination  and  disaffection, 
as  you  have  heard  before;  so  that,  as  the  carnal  mind  can- 
not please  him,  so  it  cannot  be  pleased  with  him.  And, 
that  which  they  most  of  all  desire,  that  cannot  please  them, 
as  you  have  likewi.se  heard. 

And  so,  in  reference  thereunto,  they  lie  always  in  the 
same  restless  posture.  As,  I  remember,  a  heathen  saith, 
concerning  a  soul  loose  from  God  :  (it  is  the  saying  of 
Hierocles:)  "  That  such  a  soul  being  loose  from  God,  is 
like  a  cylinder  upon  a  plain,  that  can  never  lie  still ;  it  is 
always  in  perpetual  motion."  The  state  of  a  soul  that  is  off 
from  God,  is  just  such,  circled  all  within  itself,  capable  of 
setting  upon  no  basis.  "There  is  nothing  that  can  give  a  firm 
posture,  or  a  posture  of  rest  to  it:  for  all  things,  beneath 
it,  and  beside  it,  are  unsuitable,  inadequate  ;  and,  therefore, 
nothing  can  ensue  but  perpetual  unsatisfiedness.  A  mise- 
rable case  !  To  have  so  capacious  a  thing,  as  the  soul  of 
man  is,  capable  of  so  high  and  great  enjoyments,  and  to. 


1318 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part IL 


be  under  continual  dissatisfaction,  because  that  which 
would  satisfy,  it  cannot  desire  ;  and  that  which  it  doth  de- 
sire, cannot  satisfy.    And, 

iv.  This  misery  hath  this  further  in  it,  a  continual  delu- 
sion, which  the  souls  of  men  lie  under,  m  reference  to  the 
objects  of  their  enjoyment ;  a  being  continually  imposed 
upon  by  the  false  and  delusive  appearances  of  things,  so  as, 
hereupon,  they  meet  with  disappointments,  both  in  refer- 
ence to  what  they  attain,  and  in  reference  to  what  they 
attain  not.  Herein  stands  their  perpetual  delusion  ;  that 
is,  they  are  cheated  into  the  expectation  of  meeting  with 
that  rest  and  satisfaction  for  themselves,  which  they  can 
never  find,  and  that,  whether  they  do  attain  the  things  they 
seek,  or  attain  them  not. 

The  case  is  generally  with  men,  in  this  respect,  as  with 
some  weak,  half-witted  persons,  who,  looking  about  them 
here  and  there,  they  see  some  rising  ground,  such  or  .such 
a  hill,  or  mountain,  and  they  think,  if  they  were  on  the  top 
of  that  mountain,  they  should  reach  heaven,  for  heaven 
seems  to  touch  that ;  when,  if  they  should  be  at  the  pains 
to  travel  to  the  top  of  that  mountain,  they  should  find 
themselves  at  the  same  distance  they  were  before.  So  it  is 
with  the  men  of  this  world,  with  reference  to  what  they 
expect  from  it,  of  good  and  rest  to  themselves ;  "  O  !  I 
should  be  in  a  very  heaven,  if  I  were  in  a  condition  so 
high."  Some  men's  states  and  conditions  carry  their  ap- 
pearance with  them  of  very  high  lofty  mountains,  that  do 
even  over-top  heaven,  or  touch  heaven.  "  If  I  were  but 
so  high  as  such  a  man,  or  such  a  man,  I  were  a  happy 
man."  Alas!  they  are  deluded  and  disappointed,  both 
these  ways:  first,  tliat  the  most  can  never  reach  that  which 
they  do  expect  and  design,  in  point  of  worldly  advantage  ; 
and,  secondly,  that  if  they  do,  they  are  much  what  they 
were,  as  far  from  felicity  as  before  : — nay,  it  may  be,  sunk 
by  that  very  means,  by  which  they  thought  to  be  raised, 
into  deeper  misery  than  before.  This  is  a  very  dismal,  yet 
it  is  the  common,  case  !  Men  spend  their  days,  wear  away 
a  wretched  life-time,  here,  in  this  world,  in  pursuit  of  such 
an  outward  good  state,  or  condition ;  and  most  of  them 
always  die  short  of  what  they  designed,  of  what  they  pro- 
jected in  any  such  kind.  And,  if  any  have  compassed  this 
or  that  great  design  or  project  for  this  world  ;  why,  they 
are  still,  when  they  have  compassed  it,  nothing  the  nearer. 
In  a  like  case  with  that  great  prince,  of  whom  we  read, 
who,  discoursing  with  one  of  his  courtiers  about  several 
great  designs  that  he  had  for  this  world,  told  him,  he 
would  move  his  arms  against  such  a  country,  and  such  a 
country,  and  lake  in  such  a  town  and  such  a  city  :  "  Then," 
saith  the  courtier,  "  what  will  you  do  after  that  ?"  "  Why, 
then  I  will  carry  my  arms  such  and  such  a  way."  "And 
what  theul"  "Why,  then  I  will  labour  to  accomplish 
such  a  thing  after  that."  "  And  what  then,  after  that  V 
"  Then  I  will  sit  still,  and  be  quiet."  "  Why,  sir,"  saith 
he,  "  you  may  as  well  do  so  now."  Men  might  as  well 
now  sit  still,  and  be  quiet,  when  God  hath  given  them 
some  tolerable  competency.  And  now,  let  me  be  thinking 
of  and  caring  for  a  soul,  and  providing  for  an  eternal 
well-being.  But  men  think  not  of  this,  but  let  their  lives 
run  to  waste,  in  a  continual  pursuit  of  shadows,  and  are 
in  a  continual  delusion,  with  reference  to  what  they  at- 
tain, and  what  they  attain  not.  In  reference  to  what  they 
do  not  attain  ;  for  that  it  would  not  satisfy  :  and,  then, 
with  reference  to  what  they  do  attain  ;  for  they  thought 
they  should  be  much  better  for  it,  when,  it  may  be,  they 
are  much  the  worse. 


LECTURE  XXX.* 

OoR  business  hath  lately  been,  and  still  is,  to  represent 
the  common  miseries  of  man,  which  are  all  comprehended 
under  the  name  of  "  death,"  very  filly,  and  very  usually, 
not  only  in  sacred  language,  but  in  other  authors.  Several 
particulars  have  been  instanced  in.  And  now,  the  next  in 
order,  which  I  designed  to  be  more  largely  insisted  on,  is, 

V.  This  misery  stands  in  slavery,  in  that  base  and  igno- 
*  Preached  IWay  aeth,  1694. 


ble  servitude,  which  the  generality  of  men,  in  the  state  of 
apostacy,  are  subject  to  :  a  thing  which  will  but  slowly 
enter  into  the  minds  of  those  who  have  not  been  instruct- 
ed, and  considered  well  the  matter  afresh ;  that  is,  that  the 
generality  of  men,  in  their  slate  of  apostacy  from  God,  are 
become  the  meanest  and  basest  sort  of  slaves;  and, 'that  is 
fitly  enough  called — "  death ;"  (as  I  have  told  you,  death 
must  be  taken  here,  not  formally,  but,  in  a  large  and  com- 
prehensive .sense  ;)  men  of  more  ingenuous  minds,  rather 
choosing  death  than  slavery  ;  as  it  hath  been  with  all  those 
more  noble-spirited  men,  who  thought  their  lives  laudably 
sacrificed  for  the  liberty  of  their  country,  to  redeem  it  from 
slavery;  and,  thereby,  showed  themselves,  that  they  did 
scorn  to  live  as  slaves,  with  the  rest ;  they  thought  death 
amore  eligible  thing  ;  and  so,  could  say  as  he  did,  dying, 
(though  nothing  else  was  effected,)  "  I  have  done  this  one 
noble  thing;  that  I  have  chosen  to  die,  rather  than  live  as 
a  slave."  It  is  a  misery  much  worse  than  that  which 
goes  commonly  among  us  under  the  name  of  death,  to  be 
a  slave. 

But,  if  the  matter  be  narrowly  inspected,  and  looked 
into,  every  one  that  understands  himself,  and  what  the 
nature  of  man  is,  especially  as  to  that  part  of  man  which, 
more  deservedly,  bears  that  name,  (the  mind  is  the  man,) 
he  cannot,  upon  reflection,  but  consider  the  .state  of  slavery 
as  the  common  state, — the  life,  and  strength,  and  faculties, 
and  powers  of  a  reasonable,  intelligent  mind  and  spirit, 
being  generally  subject  to  things  beneath  and  below  the 
dignity  of  their  nature  ;  this  is  to  be  very  basely  servile. 
But  this  is  that  which  they  will  very  hardly  think  to  be 
so,  who  do  consider  that  they  live  according  to  their  own 
wills,  which,  indeed,  is  the  vulgar  notion  of  liberty.  He 
is  a  freeman  :  Liber  est  qui  viint  vult — He  lives  as  he  af- 
fects to  live,  as  he  chooseth  to  live.  Why,  sure  it  cannot 
be  that  this  man  chooseth  to  be  a  slave. 

But,  there  cannot  be  a  more  mistaken  notion  than  this ; 
or,  that  will  more  easily  (if  the  matter  be  considered)  prove 
itself  false.  For  by  how  much  the  more  the  will  of  a  man 
is  inclined  and  led  to  choose  things  that  are  mean,  and 
base,  and  unworthy  of  a  man,  so  much  the  worse  slave  he 
is ;  when  he  is  cheated  into  a  consent  unto  that  which 
debaseth  him,  and  makes  him  mean;  when  he  is  fraudu- 
lently imposed  upon,  against  all  rational  dictates  and  sen- 
timents. And,  undoubtedly,  it  was  but  that  vulgar  mis- 
take, (not  peculiar  to  the  Jews,  but  common  to  sinners, 
as  such,  unto  the  world  of  mankind,  yet  in  a  slate  of  apos- 
tacy, or  not  recovered  out  of  it,)  that  our  Lord  animadverts 
upon,  in  that  John  viii.  in  several  verses,  where  he  is  deal- 
ing with  that  people,  who  were  his  immediate  ^auditors, 
upon  this  very  topic  ;  that  is,  he  promi.selh  them  liberty: 
"  If  the  Son  make  you  free,  you  shall  be  free  indeed." 
But  they  tell  him,  wiih  disdain,  "  We  were  never  in  bond- 
age to  any  man  ;  we  are  Abraham's  seed."  He  replies 
upon  them,  "  Whosoever  commits  sin,  is  the  .servant  of 
sin ;"  and,  being  the  .servant  of  sin,  is  the  slave  of  the  devil 
too  ;  and  so  much  more  miserably,  and  so  much  the  worse 
he  is  so,  by  how  much  the  more  naturally,  and  according 
to  inclination,  he  is  so:  for,  when  that  is  the  case,  when 
such  appear  to  be  the  devil's  own  seed,  his  ofi^pring,  con- 
sidering themselves  not  naturally,  but  morally,  according 
to  their  inclination,  with  reference  to  the  practice  of  duly, 
and  with  reference  to  consequent  or  connexed  felicity; 
they  are  so  far  acted  upon  by  that  impure,  apostate  spirit, 
as  that  they  do  appear  to  be  his  very  progeny,  begotten  of 
him.  And  so  is  this  whole  world  divided  into  those  two 
great  families — the  children  of  God,  and  the  children  of 
the  devil.  "  Herein  are  the  children  of  God,  and  ihe  child- 
ren of  the  devil,  manifest,"  as  the  same  apostle,  in  his  3d 
chapter  of  his  1st  epistle,  tells  us.  And  so  our  Saviour 
speaks  correspondenily  hereunto,  to  these  his  present  hear- 
ers, in  the  44th  verse  of  that  John  viii.  "  Ye  are  of  your 
father  the  devil,  and  the  works  of  your  father  ye  will  do." 
And,  therefore,  is  that  very  suitable  to  this  purpose,  (which 
I  have  taken  notice  of  formerly,)  what  Austin  observed  out 
of  a  heathen  morali.st:  "  That  it  is  a  far  more  miserable 
thing  to  will  that  which  is  unju.st,  than  not  to  obtain  that 
which  ore  willeth."  It  is  so  in  the  very  reason  of  the 
thing.  If  men  could  make  themselves  masters  of  all  that 
they  covet,  during  their  abode  in  this  lower  world  ;  if  they 


Lect.  XXX. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1219 


could  have  every  thing  in  their  possession  and  power  that 
they  east  a  I'ond  eye  upon,  or  place  an  irrational  wish 
upon,  they  were  a  great  deal  more  miserable,  even  in  being 
left  so  to  wish,  so  to  desire,  so  ineptly,  so  foolishly.  And, 
therefore,  that  kind  of  liberty,  which  stands  only  in  grati- 
fying inordinate  and  enormous  desires,  it  is  no  other  kmd 
of  liberty  than  that  which  God  threatens  the  Jews  with  ;  a 
liberty  to  perish  ;  a  liberty  for  the  sword,  and  famine,  and 
pestilence  :  "  I  thus  manumit  you ;  I  give  you  that  sort  of 
freedom,  to  run  on  in  those  ways,  which  shall  infer  upon 
you  the  most  miserable  end  ;  that  shall  lead  you  into  trage- 
dies and  death,  which  way  soever  you  tread  your  foot,  or 
cast  your  eyes." 

And,  therefore,  what  a  noted  author  among  the  pagans 
saith,  concerning  one  particular  people,  may  be  said  con- 
cerning mankind,  while  they  remain  in  the  state  of  apos- 
tacy,  and,  antecedently  to  their  recovery,  that  they  are  such 
as,  Qiitfs  dccuit  esse  servos,  a  state  of  servitude  is  so  suita- 
ble to  them,  that  it  befits  them  to  be  nothing  el.^e  but 
slaves.  And  so  much  the  rather  because  it  is  that  which 
they  themselves  choose.  And  do  not  think  Scripture 
speaks  ineptly,  or  unsuitably  to  the  case,  when  it  bids  them 
that  are  recovered  out  of  the  common  misery,  that  lay 
upon  the  world,  to  consider  what  they  were  before  :  "  Ye 
were  sometimes  foolish,  deceived,  serving  divers  lusts  and 
pleasures,"  Titus  iii.  3.  It  is  that  which  men,  recovered 
to  a  right  mind,  would  look  upon  with  the  greatest  disdain 
imaginable ;  to  wit,  that  a  reasonable,  intelligent  spirit 
should  only  employ  itself,  its  noble  faculties  and  powers, 
from  day  to  day,  in  pursuing  a  design,  how  to  serve  and 
gratify  a  thing  no  better,  or  no  worthier  of  a  high  slate  and 
station  in  the  creation  of  Grod,  than  a  brute  creature.  Nay, 
not  so  worthy  ;  because  those  creatures  are  what  they  are 
by  no  degeneracy.  They  were  never  better,  never  higher : 
but,  if  a  man  be  in  the  condition  of  a  brute,  he  comes  to 
be  so  by  a  lapse,  by  a  fall,  by  a  depravation  ;  he  is  sunk 
beneath  himself,  he  hath  lost  a  good  that  he  was  capable 
of,  and  a  perfection  belonging  to  his  own  nature,  that  was 
the  glory  thereof;  and,  this  he  hath  exchanged  for  the 
basest  and  vilest  sort  of  slavery.  The  apostle  Peter,  2  Epist. 
ii.  19.  tells  us,  "  That  while  men  promise  themselves 
liberty,  they  themselves  become  servants  of  corruption ;" 
for,  of  whom  a  man  is  overcome,  of  the  same  is  he  brought 
in  bondage ;  and  to  be  in  bondage  to  corruption,  is  the 
vilest  kind  of  servitude  that  can  be  thought.  We  can  form 
no  idea  in  our  minds  of  so  base  a  vassalage  as  this, — to 
be  servants  to  brutal  and  unreasonable  appetitions  and 
desires. 

Man  being  by  the  constitution  of  his  own  nature  a  rea- 
sonable creature,  to  have  that  very  reason  of  his  depressed 
into  a  subserviency  to  what  is  unreasonable,  is,  in  itself,  a 
real  misery,  whatever  the  common  estimate  concerning:  it 
may  be  ;  and  whatsoever  that  is  now,  undoubtedly  it  will, 
within  a  very  little  while,  cease  to  be  what  it  is.  They 
that  glory  in  their  fetters,  that  please  themselves  in  being 
such  slaves,  in  being  "  led  captive  by  Satan  at  his  will," 
they  will  shortly,  very  soon,  (though  not  soon  enough  it 
may  be,)  change  their  minds.  It  is  much  to  be  feared  that 
many  may  not  change  soon  enough  ;  but  it  will  be  very 
soon  however :  for  how  soon  is  the  life  of  a  man  run  out ! 
and  then  the  vain  dream  ends  in  the  horror  of  an  awaken- 
ed soul ;  then  it  sees  what  it  feels,  and  what  estate  it  hath, 
by  its  own  wilful  choice,  declined,  and  what  it  did  addict 
itself  unto,  against  the  common  sentiments  and  dictates 
which  were  not  alien  from  them  all  that  while,  but  only 
were  not  attended  to.  They  were  not  at  leisure  to  com- 
mune with  themselves,  and  to  consider  what  their  own 
thoughts  would  suggest  ;  and  their  misery  is  not  the  less 
for  their  having  been  under  mistakes  concerning  this  whole 
business  all  this  while,  when  that  mistake  will  be  so  soon 
detected,  and  they  cannot  be  of  that  false  opinion  always. 
Indeed,  we  might  admit,  that  happiness  and  misery  stood 
always  in  opinion,  if  that  opinion  would  always  last :  but 
when  we  are  sure  it  will  not,  but  that  men  will  quickly 
alter  their  minds,  as  soon  as  their  course  is  rim  out,  then 
that  will  be  found  to  be  real  misery  before,  which  becomes 
now  to  be  only  misery  apprehended.     But  again, 

vi.  A  further  thing  wherein  this  misery  lies,  even  that  of 
men's  minds,  is  the  continual  infatuation  under  which  man, 
in  his  state  of  apostacy,  is  every  where :  and  it  is  this  that 


betra)'s  him  into  that  slavery  which  we  have  been  now  dis- 
coursing of.  He  is  a  slave,  because  he  is  a  fool :  he  is 
fooled  into  the  slavery  which  he  so  patiently  undergoes. 
So  you  find  these  things  connected  in  that  Titus  ui.  3. 
"  We  were  sometimes  foolish,  disobedient,  deceived,  ser- 
ving divers  lusts  and  pleasures."  And  (as  I  have  heietoiore 
had  occasion  to  note)  that  Greek  word  which  we  render 
"foolish," as  if  it  signified  only  the  being  without  a  right 
mind,  it  signifies  more  ;  it  signifies  being  put  out  of  a  right 
mind.  It  is  not  being  without  a  mind,  for  so  is  a  stock 
and  a  stone,  which  were  never  capable  of  any  such  thing ; 
but  that  word  signifies  being  disminded,  or  having  lost 
one's  mind  in  the  use  of  it:  "I  have  a  mind,  but  I  have 
been  never  the  better  for  it,  1  have  not  known  how  to  em- 
ploy it :"  and  this  comes  in  imiuediate  connexion  with 
serving  divers  lusts  and  pleasures ;  men  having  been  so 
mean  and  so  base  servants  and  slaves,  because  they  were 
fools  before  ;  foolish,  deceived,  easily  sutfering  themselves 
to  be  imposed  upon ;  mocked,  shamed  into  foolish  expecta- 
tions of  felicity,  where  there  is  no  such  thing  ;  so  that  in 
the  very  pursuit  they  still  sink  themselves  lower  and  lower 
in  miseries  and  death. 

And  hence  it  is,  that  that  language  is  so  usual  in  Scrip- 
ture, of  signifying  a  wicked  man  by  the  name  of  "  a  fool," 
as  nothing  is  more  familiar  in  the  whole  book  of  Proverbs, 
and  sundry  texts  besides.  Nor,  indeed,  is  that  sort  of  ex- 
pression peculiar  to  the  Scripture.  Nothing  hath  been  more 
usual  among  some  of  your  more  noted  pagan  moralists, 
than  by  the  name  of  sapiens,  a  wise  man,  to  denote  a  vir- 
tuous man,  a  good  man.  A  good  man  is  dignified  with 
the  name  of  a  wi.se  man ;  then  the  opposite  liereto  is  ob- 
vious, that  every  evil  man,  every  vicious  man,  is  a  fool : 
for  it  is  not  said  of  this  or  that  person,  more  signally  stu- 
pid or  wicked,  that  he  hath  said  in  his  heart,  (as  a  fool,) 
"  There  is  no  God."  But  that,  (as  you  see  in  the  14th  and 
53d  Psalms,  which  are  congenerous,  and  have  almost  the 
same  passages  in  the  former  verses  of  the  one  and  the 
other,)  by  that  name  is  meant  apostate  man,  in  his  state  of 
apostacy.  And  so  it  is  the  general  character  of  all  men, 
yet  remaining  in  that  estate,  and  antecedently  to  their  re- 
duction and  recovery  out  of  it :  "  The  fool  hath  said  in 
his  heart,"  not  that  there  is  no  God,  that  is  not  the  text, 
but — "no  God,"  reckoning  it  to  be  rather  the  matter  of 
their  wish,  than  their  assertion  ;  it  is  capable  of  being  un- 
derstood in  the  optative,  not  in  the  indicative  form ;  not 
as  if  they  did  say,  "There  is  no  God:"  but,  "O!  that 
there  were  none ;"  the  fool  hath  said  in  his  heart,  "  Would 
there  were  no  God." 

And  who  those  fools  are,  you  see  in  what  follows  :  God 
looks  down  from  heaven  on  the  children  of  men  to  see  if 
there  were  any  that  did  good,  any  thai  did  seek  after  God  ; 
but  they  are  all  gone  out  of  the  way,  all  gone  back,  all  in 
a  universal  revolt;  none  doing  this  good;  to  wit,  not  in- 
quiring, not  seeking  after  God,  but  all  agreeing  in  the  same 
wish :  "  O  !  that  there  were  none ;  O  !  that  there  were  no 
Ruler,  no  Lord  over  us  ;  none  to  concern  himself  in  any  of 
our  affairs ;  none  to  animadvert  on  our  way  and  course,  and 
to  call  us  to  account."  Whereupon,  nothing  is  more  ma- 
nifest than  that  according  to  the  import  of  this  scripture, 
the  universality  of  apostate  mankind  lies  under  this  cha- 
racter of  folly.  And  .somewhat  it  doth  suppose,  and  some- 
what it  more  formally  includes.  That  which  it  supposeth 
is  ignorance,  the  want  of  right  notions  of  things  ;  those  men 
have  in  their  minds,  are  generally  false  :  but  somewhat  it 
more  foriually  includes,  and  that  is,  the  inefficacy  of  those 
notions  which  they  have.  And  this  is  folly  more  forinally, 
and  which  stands  in  an  immediate  connexion  with  misery, 
or  rather,  more  naturally  inclusive  of  it. 

In  reference  to  things  of  principal  concernment  to  men, 
they  are  not  so  generally  ignorant  as  they  are  foolish  ; 
ignorance  consisting  in  the  not  having  of  right  notions,  but 
folly  consisting  in  the  inefllcacy  of  tho.se  that  are  right,  in 
opposition  to  governing  wisdom;  that  practical  wisdom 
bv  which  a  man  must  steer  his  course,  and  walk  agreeably 
and  consistently  unto  that  light  and  knowledge  which  he 
hath.  And  herein  lies  the  common  prevailing  folly  of  this 
world;  that  in  things  wherein  men  have  knowledge,  they 
corrupt  themselves,  and  their  "  foolish  heart  is  darkened," 
as  the  expres.sion  is,  Rom.  i.  21.  upon  account  whereof  it 
is  that  God  doth  give  them  up,  for  their  contending  against 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


the  light  and  knowledge  which  they  have,  unto  those 
brutish  sensualities,  as  that  they  should  do  things  that  are 
not  convenient,  things  very  disagreeable  to  the  nature  of 
man,  to  the  dignity  of  a  human,  reasonable  creature. 

And  so,  also,  the  light  which  men  have,  is  called  "  dark- 
ness," by  equivalence;  that  is,  it  signifies  no  more  to  the 
proper  purpose  of  light,  to  steer  and  conduct  a  man's  way 
and  course,  than  if  it  were  real  darkness.  And  so,  if  you 
will  allow  our  blessed  Lord  to  be  a  Judge  and  Master  to 
us  of  such  propriety  of  speech,  you  must  acknowledge  that 
to  be  a  very  proper  expression,  that  the  light  that  is  in  man's 
unconverted  mind,  is  darkness.  "If  the  light  that  is  in 
thee  be  darkness,  how  great  is  that  darkness!"  Matt.  vi. 
23.  That  is,  it  answers  no  purpose  of  light,  it  serves  for 
no  such  purpose  as  light  is  designed  for,  to  guide  a  man 
in  his  way  :  they  have  such  and  such  notions ;  but  they 
do  in  their  constant  course  run  counter  to  them  ;  and  this 
is  not  ignorance,  but  folly,  that  they  prevaricate  with  their 
own  light,  that  they  should  know  they  ought  to  do  so  and 
so,  and  so  and  .so  they  ought  to  choose ;  but  they  do 
choose  and  do  quite  the  contrary. 

And  hence  it  is  (which  is  the  very  acme  of  a  man's 
misery ;  that  is,  the  misery  of  his  mind  and  spirit)  his 
misery  in  this  respect,  that  he  is,  by  this  means,  made  a 
bundle  of  contradictions  and  inconsistencies.  And  so  hath 
nothing  but  confusion  within  him;  or  is  in  a  continual 
war  with  himself;  and  there  is  no  accord,  no  agreement, 
between  his  most  rational  sentiments  and  resolutions,  and 
his  consequent  way  and  course  :  for  if  a  man  did  sit  down 
and  deliberate  but  in  the  morning  of  any  day,  "  How  ought 
I  to  spend  this  day  1  ought  I  to  employ  it  in  following 
the  inclinations  of  the  man,  or  of  the  brute  '!"  Certainly, 
he  would  think  it  more  worthy  of  him  to  act  like  the  man 
this  day,  than  to  employ  the  day,  or  his  thinking,  manly 
powers,  only  in  pursuing  the  inclination  of  the  brute.  But 
then,  if  in  fact  he  do  run  counter  to  any  .such  sentiments 
as  these,  it  is  not  because  he  is  ignorant,  but  because  he 
plays  the  fool.  He  hath  not  that  wisdom  that  he  ought,  to 
govern  his  way,  and  to  act  .suitably  unto  the  clearest  and 
most  rational  apprehensions  of  things.  And  so  he  is  made 
up  of  nothing  but  inconsistencies  with  himself,  or  inco- 
herences, which  show  him  to  be  a  miserable  creature. 
For  what!  do  we  think,  did  God  make  him  such,  (with 
such  a  mind  that  equals  him  with  the  angels  of  God,)  to 
be  employed  in  serving  such  desires,  and  pursuing  such 
designs,  as  puts  him  below  a  brute  1 

vii.  And  a  further  thing  in  this  state  of  misery,  is  the 
ignominy  that  men  are  hereby  drawing  upon  themselves. 
And  there  is  no  man  that  considers,  but  will  acknowledge 
that  just  ignominy  is  a  misery,  ignominy  truly  and  justly 
so  accounted.  "  Sin  (we  are  told)  is  the  reproach  of  any 
people."  And  then  it  must  be  as  much  the  reproach  of 
any  person :  as  in  that  Prov.  xiv.  24.  every  one  accounts 
him  a  miserable  man  who  is  universally  despised  by  every 
one,  especially  by  the  wi.sest  and  best  of  men.  And  sup- 
pose all  mankind  were,  without  a  recovery,  in  that  state 
of  mi.sery  together,  so  that  none  must  be  found  wiser  or 
better  than  another,  that  could  not  at  all  mend  the  matter, 
with  any  of  the  individuals  ;  as  if  it  were  not  misery,  be- 
cause amongst  men,  none  thought  this  to  he  misery,  or 
none  thought  it  to  lie  truly  ignominious.  For  we  are  to 
consider  that  we  have  other  .spectators,  besides  men,  that 
are  more  capable  of  judging. 

It  signifies  little  to  any  man,  what  he  thinks  of  himself, 
or  what  others  think  of  him,  in  comparison  of  what  is 
thought  of  him  by  him  who  is  wisdom  itself,  and  whose 
judgment  of  things  never  erreth.  It  is  not  what  man  thinks 
of  himself,  or  commends  himself  for,  but  what  the  Lord 
commends,  that  is  approved.  And  our  Lord  Jesus  Christ 
is  peculiarly  called  by  the  name  of  "  wisdom  ;"  it  is  his 
common  style  and  character.  And  we  must  suppose  him 
greatly  to  concern  himself  about  the  affairs  of  a  world, 
whereof  he  is  the  immediate  Creator.  "All  things  were 
made  by  him,  and  without  him  was  nothing  made  that 
was  made."  And  therefore,  that  he  hath  a  continual  in- 
spection (if  he  had  not  taken  the  Redeemer's  part)  upon 
this  world.  He  is  said  to  be  "  the  image  of  the  invisible 
God,  and  the  first  begetter  of  all  creatures,"  and  that  fitly 
enough  (as  that  title  fitly  enough  admits  to  be  read)  for 
"  by  him  were  all  things  made,  visible  and   invisible 


whether  they  be  thrones,  or  dominions,  or  principalities, 
or  powers." 

And  then,  we  consider  ourselves  in  this  lower  world 
under  the  continual  view  and  inspection  of  those  nobler 
creatures,  that  are  intended  by  those  names,  they  cannot 
but  apprehend  our  apostacy,  and  much  more  the  continu- 
ance of  it,  to  be  very  ignominious  and  reproachful  unto 
this  whole  order  of  creatures,  fallen  from  their  rightful 
Lord,  because  accomplices  with  the  other  apostate  spirits 
of  their  own  order,  who  were  fallen  before.  How  might 
it  cut  and  wound  a  man's  heart,  to  think  what  the  resent- 
ments of  these  wise,  holy,  and  kind,  and  benign  creatures 
(the  glorious  angels  of  God)  are,  concerning  our  common 
state  here  in  this  world!  We  having  had  the  same  Au- 
thor and  Parent  of  our  being  with  them;  he  being  "the 
Father  of  spirits."  An  appellation  equally  agreeing  to 
them,  and  to  us,  and  not  more  to  them  than  to  us.  To 
think  that  a  world  of  such  creatures,  the  progeny  and  oif- 
.spring  of  the  same  Father,  (the  Father  of  spirits,)  should  be 
fallen  to  such  a  low  pitch  of  misery  and  wretchedness,  as 
they  generally  are ;  why  sure  they  cannot  but  look  upon 
our  state  and  ca.se  to  be  most  miserably  ignominious  and 
reproachful. 

And  therefore,  they  that  continue  in  the  apostacy,  and 
are  never  recovered  in  this  world,  when  they  come  to  rise 
from  the  dead,  they  are  said  to  "  rise  to  shame  and  ever- 
lasting contempt, "'Dan.  .xii.  2.  One  that  was  an  apostate 
from  God,  and  would  never  be  recovered,  he  cannot  but 
be  had  in  everlasting  contempt.  And  unto  an  ingenuous 
mind,  and  one  that  God  hath  recovered  to  his  wits,  in 
some  measure,  nothing  hath  a  sharper  pungency  upon  the 
mind  than  shame.  And  then,  to  be  under  everlasting 
shame,  everlasting  contempt,  by  those  wise  and  holy  crea- 
tures that  were  so  full  of  kindness  and  benignity  in  their 
complexion  towards  men,  and  the  spirits  of  men,  upon  ac- 
count of  their  near  affinity,  being  in  so  great  a  measure  of 
one  kind  and  nature  with  us,  must  be  a  great  misery. 

They  that  are  recovered  are  called  "angels,"  fellow-as- 
sociates with  God.  That  they  should  be  the  devil's  fellows, 
followers  of  those  wicked  angels  that  were  in  rebellion 
against  their  rightful,  sovereign  Lord  ;  and  that,  too,  when 
they  might  have  made  a  better  association;  overtures  be- 
ing made  to  them  for  their  recovery  and  return  ;  overtures 
being  made  to  them  of  the  most  kind  reception,  though 
they  were  prodigals  and  rebels  agfynst  their  Father  :  this 
must  leave  them  under  everlasting  shame  and  contempt; 
and  every  one  looks  upon  them  now  (that  is,  every  good 
angel  doth)  to  be  infamous,  being  sunk  to  so  low  a  stale  of 
shame  and  misery ;  and  any  wise  and  good  man  wonld 
scorn  to  keep  such  a  one  company,  think  it  a  reproach  to 
him  to  reckon  any  such  among  his  associates :  and  this 
will  be  the  common  case  of  apostate  creatures,  ever  eter- 
nally, to  wit,  such  as  are  not  recovered,  that  is,  that  they 
are  abandoned  to  shame  and  everlasting  contempt.  And 
their  own  reflection,  hereupon,  must  needs  be  the  most 
sharp  and  tormenting  thing  that  can  be  thought,  to  think 
what  they  are,  and  what  they  might  have  been,  if^  they  had 
not  declined  and  refused  to  comply  with  so  apt  and  .suita-. 
ble  methods  for  their  recovery.     But  further, 

viii.  It  is  another  ingredient  in  the  misery  of  the  stale  ol 
man  in  the  apo.slate  world,  that  they  have  such  continual 
sharp  resentments  in  their  minds  of  the  external  evils  that 
befall  them  here.  They  live  in  a  world  wherein  they  are 
continually  liable  to  those  evils  which  do  first  affect  their 
sense;  but  not  only  of  external  evils,  they  become  internal, 
and  fill  their  minds  and  spirits  with  torment.  Herein  lies 
much  of  their  misery,  they  comfort  themselves  in  such  and 
such  present  enjoyments,  that  are  variable,  mutable,  and 
uncertain,  which  they  have  this  hour,  and  are  gone  the 
next.  They  have  this  hour  a  delightful  and  joyful  dwell- 
ing, and  it  is  of  a  .sudden  turned  into  flames.  They  had 
the  other  day  a  rich  and  plentiful  estate;  it  hath  all  of  a 
sudden  taken  wings  and  is  gone.  Health  turned  into 
wasting  sickness,  ease  into  tormenting  pain,  all  on  a  sud- 
den. AH  these  are  very  considerable  as  they  terminate  in 
the  external  sense  :  but 'as  they  enter  into  the  mind,  so  they 
become  inward  evils,  their  minds  are  continually  liable  to 
anguish  and  torment  by  such  events,  and  upon  such  ac- 
counts. And  then, 
ix.  'When  it  is  so,  they  have  no  relief  from  God ;  for  they 


Lect.  XXXI. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


have  not  before  known  the  way  of  addressing  to  him. 
■Good  men  in  their  external  calamities,  have  this  refuge 
always  ready.  David,  when  he  had  lost  his  all  at  Ziklag, 
yet  comforted  himself  in  the  Lord  his  God.  His  wives 
and  family  were  all  led  captive  by  the  Amalekites ;  his 
goods  rifled  ;  his  house  and  city  burnt  with  fire;  that  place 
that  was  left  him  for  retirement,  all  rendered  uninhabita- 
ble, on  a  sudden,  by  consuming  flames  ;  the  people  them- 
selves, (the  companions  of  his  flight,)  spake  of  stoning 
him  :  thus  was  he  in  the  most  deplorable  case  that  cotild 
be ;  "  But  he  encouraged  himself  (it  is  said)  in  the  Lord 
his  God."  But  men,  in  their  apostacy  from  him,  have 
none  of  this  comfort,  none  of  this  relief;  they  have  ob- 
structed and  shut  up  the  way  of  address  to  God  against 
their  own  souls  ;  they  know  not  how  to  apply  themselves 
to  him. 

Such  a  case  as  that  you  have  represented,  Hab.  iii.  17, 
18.  It  was  a  very  forlorn  and  distressed  slate,  andacase, 
he  supposeth,  that  "  the  fig  tree  did  not  blossom  ;  that  no 
fruit  was  in  the  vine ;  the  labour  of  the  olive  did  fail ; 
the  field  did  yield  no  fruit ;  and  the  flocks  were  cut  ofi" 
from  the  stall ;"  nothing  but  perishings  :  "  yet,"  saith  he, 
"  I  will  rejoice  in  the  Lord,  and  joy  in  the  God  of  my 
salvatioQ."  A  most  deplorable  case  it  is,  when,  amidst 
whatsoever  distresses  a  man  hath,  he  hath  no  God  to  be- 
take himself  to,  nor  inclination  to  betake  him.self  to  God. 
Think  of  the  distresses  of  Saul,  (Sam.  x.xviii.  l.").)  as  there 
he  laments  his  own  case  :  "  The  Philistines  make  war 
against  rae,  and  God  is  departed  from  me,  and  givelh  me 
no  answer  ;"  he  could  have  no  relief  from  God.  It  hath 
been  the  privilege  of  souls,  that  are  returned  lo  God,  and 
come  back  to  him,  that  when  they  are  cast  down  under 
afllictioD,  they  could  apprehend  themselves  nut  cast  ofl': 
"  They  were  in  tribulation,  but  not  in  distress,  afliicled, 
but  not  forsaken  ;"  as  2  Cor.  iv.  8,  9.  But  men,  in  an 
apostacy  from  God,  have  no  relief,  they  know  not  where 
nor  how  to  betake  themselves  :  "  They  cry  out  because  of 
the  oppression  of  the  mighty:  but  none  saith,  Where  is 
God  my  Maker  T'  Job  xxxv.  10.  No,  instead  of  that,  they 
count  him  an  enemy ;  and,  there  is  really  too  much  ground 
for  it,  while  they  persist,  and  go  on  in  their  wickedness. 

And,  these  are  heads  that  might  further  be  insisted  on, 
together  with  that  general  stupefaction,  fitly  called  "  death," 
or  signified  by  the  name  of  death,  that  possesseih  the  souls 
of  the  most  in  this  present  state ;  that,  while  in  the  midst 
of  such  miseries,  they  are  so  insulphed,  they  feel  them  not, 
apprehend  Ihem  not,  or,  at  least,  the  worst,  and  most  for- 
midable part  of  that  by  which  they  are  the  most  misera- 
ble ;"  the  anger  of  the  Lord  preys  upon  them,  as  a  con- 
suming fire,  and  they  know  it  not ;  it  hath  burnt  them,  yet 
they  lay  it  not  to  heart,"  as  the  prophet  expresselh  it,  Isa. 
xlii.  25.  And  that,  indeed,  is  a  most  calamitous  case,  and 
calls  for  deep  lamentation  ;  the  inhabitants  of  this  earth, 
generally,  as  in  the  suburbs  of  hell,  (as  we  have  no  other 
notion  of  this  world,  than  as  a  portal  and  introduction  inm 
the  eternal  state  of  blessedness,  or  misery,)  and,  that  men 
should  be  so  near  perishing,  having  wralh  to  the  utter- 
most coming  upon  them,  and  yet,  so  generally  unconcern- 
ed. This  is  a  like  case  to  that  of  a  lethargic  body,  that 
maybe  tossed  and  rolled  hither  and  thither;  you  may, 
perhaps,  cut  it  and  wound  it,  but  it  feels  not.  As  little 
sensible  are  the  minds  or  spirits  of  men  of  this  state  of 
their  case,  of  those  miseries,  by  which  they  are  now 
wretchedly  miserable,  and  are  in  danger  of  being  finally 
and  eternally  so. 

"With  what  lamentations  might  we  bewail  the  case  of 
apostate  men,  upon  this  account,  would  we  but  admit  the 
thoughts  of  the  common  case  to  enter  and  sink  into  our 
minds  and  hearts.  Men  are  so  strangely  habituated  lo 
misery,  that  it  is  now  become  their  element,  and  natural 
to  them  :  they  can  see  themselves  gradually  sinking  lower 
and  lower  into  death,  and  might  apprehend  that  consum- 
mate death  was  at  hand,  but  they  are  not  startled  and 
amazed ;  no  amazing  thought  has  place  in  the  minds  of 
men,  to  awaken  them,  and  make  them  bethink  themselves, 
while  it  would  be  seasonable,  and  while  any  thing  mi?ht 
be  done  towards  their  escape  from  the  wrath  which  is  to 
come :  but  they  remain,  generally,  in  that  dead  sleep, 
which  binds  up  all  their  powers,  and  are  like  so  to  do,  (if 
•  Pretujhed  June  9tb,  1694. 

81 


wonderful  mercy  prevent  not,)  till  flames  awaken  (hem  out 
of  their  pleasant  dream.     And  now  I  add,  further, 


LECTURE  XXXI.* 

X.  The  consequent  discomposure  of  the  whole  frame  of 
man,  I  mean  of  the  inward  man,  as  the  apostle  distin- 
guishelh  of  man,  making  him  double,  a  man  and  a  man  ; 
an  outward  man  and  an  inward  man,  2  Cor.  iv.  16.  Now 
for  this  inward  man,  there  is  a  universal  discomposure  of 
the  whole  frame.  They  that  will  look  upon  what  we  in- 
sisted on  before,  but  as  a  reputative  evil,  to  wit,  ignominy, 
must  reckon  this  a  most  real  one ;  that  is,  that  that  noble 
piece  of  workmanship,  the  inward  man,  is  so  marred,  and 
spoiled,  and  discompo.sed  throughout,  and  become  a  far 
more  monstrous  thing  than  any  dislocations,  or  transposi- 
tions of  the  parts  of  these  bodies  of  ours,  can  make  them : 
though  it  would  be  ea.sy  to  suppo.se  it  possible  that  men 
might  be,  as  to  the  outward  man,  a  most  monstrous  sort  of 
creature,  by  the  mere  transposition  of  parts ;  yet,  let  any 
the  mo.st  horrid  metamorphosis  of  that  kind  you  can  think 
of  be  supposed,  and,  it  is  nothing  lo  thai  discomposure  of 
the  frame  of  ihe  inward  man,  that  is  to  be  found  and  ob- 
served in  every  yet  apostate  son  of  Adam,  not  converted, 
not  returned  to  God,  out  of  that  state  of  apostacy. 

For,  as  to  what  we  have  insisted  on  already,  (ihat  infa- 
tuation ihat  is  upon  the  minds  of  men  everywhere,)  con- 
sider, what  must  hereupon  be  consequent ;  thai  conductive 
governing  light,  thai  should  lea'd  men  in  the  whole  of  their 
conrse,  it  is  extinct,  il  is  darkness,  as  our  Saviour  speaks 
in  Mall.  vi.  23.  "  If  the  light  that  is  in  thee  be  darkness, 
how  great  is  that  darkness  !"  It  is  not  said,  concerning  an 
unregenerate  man,  that  he  halh  darkness,  in  him ;  but,  that 
he  himself  is  darkness,  Eph.  v.  8.  "  Ye  were  sometimes 
darkness;"  their  governing  light  was  lost  and  gone,  and 
then,  what  must  become  of  the  maul  What  is  the  state 
and  frame  of  the  inward  man  hereupon  1  Why  you  are  to 
con.sider,  (thai  light  being  supposed,)  what  was  to  be  under 
its  direction  and  government,  in  man,  to  wil,  the  inward 
man.  There  was  his  will,  which  was  to  be  guided  by  that 
directing  principle,  but  it  is  gone.  And,  there  were  all  the 
passions  of  the  soul,  ihat  were  to  have  been  moderated 
thereby,  but,  that  being  gone,  the  will  is  under  no  such 
guidance,  the  passions  under  no  such  moderation.  What 
a  horrid  creature  is  man,  hereupon,  become,  in  the  com- 
plexion of  his  soul,  and  inward  man  I 

For  his  will,  that  is  naturally  wont  to  be  called  caeca  po- 
lenlia,  an  unseeing  faculty ;  why,  admit  that  it  were  pro- 
perly to  be  so  called,  according  lo  the  natural  constitution 
and  frame  in  man,  it  was  yet  to  be  guided  by  a  faculty  that 
could  see,  by  a  seeing  mind  ;  but  now,  when  an  unseeing 
will  is  to  he  guided  also  by  an  unseeing  mind,  the  blind  is 
lo  lead  the  blind,  (to  allude  to  Ihat  of  our  Saviour,)  what 
will  become  of  this,  but  a  being  plunged  into  ihe  ditch  ? 
This  is  the  common  case  with  man ;  that  will  of  his,  which 
is  the/:ommanding  facully  in  llmsonl  of  man,  comes  to 
be  itself  under  the  conduct  of  no  reason,  an  unreasonable 
will.  O  !  what  a  fearful  case  is  this,  when,  yet,  it  is  most 
manifestly  the  common  case. 

For,  do  but  ask.  What  is  Ihe  object  of  that  faculty,  that 
we  call  the  will,  in  man  ?  It  is  primarily  his  end,  that  is 
the  object  of  it;  that  is,  good;  for  good  and  end  are  wont 
to  be  taken  for  convertible  terms ;  the  means  are  only  good 
by  Ihe  goodness  of  Ihe  end.  Now,  when  a  man  wills  his 
eiid  unreasonably,  without  the  ducture  or  guidance  of  any 
seeing,  discerning  principle ;  and,  lo  think  of  a  man  acting 
accordingly,  shaping  his  course  accordingly,  and,  lo  think 
of  all  men  doing  so,  what  a  monstrous  deformily  is  ihisof 
that  noble  creature  ;  though  it  be  true,  indeed,  that  many 
are  found  to  act  rationally  ;  that  is,  indeed,  wilily  and  snb- 
llely  enough  in  Ihe  pursuit  of  such  and  such  ends  that  they 
do  design  ;  but  yet,  il  is  plain,  they  do,  universally,  mis- 
take their  end  itself,  and  .so  the  whole  life  of  man  can  be 
nothing  else  but  a  continual  error  :  "  They  do  always  err 
in  their  hearts,  not  having  known  my  ways."  What  doth 


1'323 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


PiRT  II. 


it  signify,  that  a  man  can  pursue  such  and  such  ends,  with 
courage  and  dexterity  ;  but  these  ends  themselves,  either 
he  may  gain  them,  or  he  may  gain  them  not  1  Many  times 
he  never  gains  them  ;  but,  if  he  doth  gain  them,  they  are 
worth  nothing.  Why,  here  is  a  life  lost,  thrown  away  by 
the  very  complexion  of  the  inward  man ;  this  he  is  in- 
clined to  do,  to  take  such  a  course,  as  by  which  his  whole 
life  is  lost,  and  thrown  away. 

A  thing  that  that  pagan  moralist  most  aptly  animadverts 
upon,  when  he  sauh,  "  Men  are  very  shy  of  destroying 
their  lives  all  at  once,  losing  their  lives  altogether ;  but 
they  make  no  difficulty  of  losing  them  all  by  parts;"  that 
is,  this  day  of  my  life  I  pursue  an  end,  that  is  worth  no- 
thing ;  and  I  do  so  to-morrow,  and  the  next  day,  and  so 
from  year  to  year,  as  long  as  my  life  lasts.  Here  is  a  life 
quite  thrown  away ;  and  a  man  is  led  lo  it  by  the  inward 
complexion  and  temper  of  his  soul,  as  he  hath  mis-made 
himself,  mis-shaped  himself;  for  he  was  made  upright, 
but  he  would  be  trying  inventions,  and  this  it  hath  come 
to.  This  is  plain  and  evident  concerning  all  the  world  of 
apostate,  unrenewed  men  ;  that  whereas  their  will  is  the 
commanding,  governing  principle  of  their  lives,  it  doth 
command  nulla  ralione,  it  universally  commands  wilhout 
reason,  and  so  must  signify  as  much  of  misery  to  a  man, 
as  if  his  eyes  were  out,  and  he  among  pits  and  precipices, 
where  he  cannot  do  so  much  as  set  a  foot,  without  danger 
of  perishing  presently. 

It  is  plain,  the  minds  of  men,  as  they  lie  under  the  di- 
rection of  such  a  misguided  will,  they  are  conducted  by  no 
rational  principle  at  all,  upon  this  ground,  that  it  is  the  end 
which  is  the  principal  object  of  every  one's  will.  But  they 
are  universally  out  as  lo  their  end,  running  a  quite  coun- 
ter-course to  what  they  should,  through  the  whole  course  of 
their  time  ;  so  that,  in  this  respect,  the  apostate,  unregene- 
rate  man,  is  Tuilas  ad  niiseriam,  he  is  wholly  framed  unto 
misery  ;  and  lo  nothing  else  but  to  misery.  It  is  true, 
men  have  generally  some  practical  notions  of  truih,  that 
is,  notions  of  truth  about  practical  matters,  that  should  be 
the  principal  things.  They  have  generally  some  appre- 
hensions of  God,  some  apprehensions  of  a  future  stale, 
some  apprehensions  of  the  immortality  of  their  souls  ;  but 
the.se  notions  are  too  weak  and  debile  to  do  the  ofBce  of 
principles.  They  do  not  do  the  office  of  principles,  in  that 
nobody  steers  his  course,  (antecedently  to  regenerating 
grace,)  pursuant  to  any  such  principles.  And  if  you  would 
reduce  the  determination  of  men's  wills  lo  any  principles 
at  all,  they  can  agree  to  no  other  principles  than  such  as 
these  ;  (though  they  should  more  generally  disclaim  and 
disavow  them,  yet  they  are  apt  to  be  governed  by  them, 
and  no  other  ;)  that  is,  that  a  man  is  made  for  himself; 
that  he  is  his  own  end  ;  that  he  that  hath  made  him,  hath 
no  right  to  rule  him  ;  that  from  him,  from  whom  he  halh 
received  his  being,  he  is  not  to  expect  blessedness  ;  but  that 
he  IS  to  seek  it  in  inferior  things,  things  inferior  to  him- 
self; that  time  is  far  more  considerable  and  valuable  than 
eternity  ;  that  mortal  flesh  is  far  more  valuable  than  the 
immortal  spirit.  The  actual  resolutions  and  determina- 
lions  of  men's  wills  which  do  govern  their  course,  and  ac- 
cording to  which  they  lead  their  lives,  do  only  square  with 
such  principles  as  these  ;  though,  when  they  are  made  ex- 
plicit, they  would  be  ashamed  of  them,  and  say  they  own  no 
such  principles  ;  yet  they  own  them  most  expressly  as  they 
can,  as  emphatically  as  they  can.  For  a  whole  course  of 
actions  is  a  far  more  speaking  thing  than  words  can  be  : 
words  do  only  express  a  man's  present  sense,  the  present 
sense  of  mind  ;  but  a  series  and  course  of  actions  do  speak 
his  constant  and  continued  .sense. 

And  O  !  what  a  miserable  creature  is  man,  upon  this 
account,  when  the  habitual  complexion  of  his  soul  leads 
him  through  his  whole  course,  all  his  days,  all  his  lifetime, 
but  io  pursue  shadows  and  lying  vanities;  and  at  length 
to  lie  down  in  sorrow,  hopeless,  endless  sorrow. 

And  as  the  will  is  the  so  misguided  thing,  so  the  prin- 
ciple is  wanting,  too,  that  should  moderate  the  passions. 

And  what  a  hell  do  they  create  in  every  man  to  him- 
self, or  make  him  to  himself  Every  one,  if  he  would  but 
consider  and  reflect,  might  be  so  far  a  preacher  to  himself 
upon  this  theme,  as  to  save  me  or  any  man  the  labour  of 
representing  this  case — "  What  a  miserable  condition  the 
soul  of  man  must  be  in,  being  the  seat  of  so  many  pas- 


sions, all  left  destitute  of  the  conduct  and  government  of 
any  rational  principles  that  should  conduct  them  aright." 
Unreasonable  desires,  what  a  hell  must  they  make!  de- 
sires either  after  that  which  cannot  be  had,  or  which 
is  not  worth  the  having ;  either  what  is  unattainable,  or 
will  do  me  no  good ;  or  I  shall  be  never  the  better  if  I  do 
aUain  them.  'To  have  any  soul  the  continual  seat  and 
subject  of  such  desires,  and  of  no  better,  what  a  fearful 
case  is  this ! 

His  delights,  themselves,  (though  that  may  seem  a  pa- 
radox,) they  are  most  fatal  lo  him,  and  contribute  as  much 
(nay  it  may  be  more)  to  his  misery,  as  his  desires ;  be- 
cause they  detain  him,  they  put  a  stop  to  him  ;  they  divert 
his  course.  Delight  is  the  ^des  appctittis  in  appctibili,  it 
is  that  by  which  ihe  soul  takes  up  its  end,  and  is  at  a  stop : 
but  in  what "!  in  the  enjoyment  of  wind  and  vanity,  that 
is  unsatisfying,  very  unsatisfactory.  It  is  detained  and  di- 
verted, it  is  withheld,  by  these,  from  pur.suing  what  would 
do  it  any  good,  or  contribute  to  its  true  felicity  ;  "  The 
woman  that  liveth  in  pleasure,  is  dead  while  she  liveth." 
Do  you  think  it  is  not  as  true  in  the  other  sex  1  whoever 
lives  immersed  in  sensual  delights  and  pleasures,  they  are 
dead  while  they  live.    It  is  but  a  dying  life  that  they  live. 

And  their  very  hopes  make  them  miserable  ;  they  are 
miserable  by  Iheir  own  hopes,  continually  reaching  out 
after  that  they  can  never  compass ;  or  if  they  do,  still  they 
do  but  fill  themselves  with  the  east  wind.  Hope  is  the 
spring  of  endeavours;  for  no  man  will  endeavour  for 
what  he  is  hopeless  of  But  they  do  but  labour  for  the 
wind  in  all  that  they  endeavour,  and  possess  and  reap  the 
east  wind  ;  that  is  all  that  they  can  reach  to. 

Their  good  things  will  often  run  cross  to  them ;  and  then 
how  doth  that  passion  of  anger  corrode  and  tear  them ! 
what  a  rack  is  there  in  the  soul  upon  this  account  especi- 
ally when  it  works  up  as  high  as  malice  against  men  ! 
men  that  they  do  an  injury  to,  if  it  arise  to  envy,  that  most 
unreasonable  passion  ;  that  I  would  rather  be  miserable 
because  another  appears  nearer  to  happiness,  in  my  ap- 
prehension, than  I ;  he  enjoyeth  what  is  better,  or  he  is 
better  than  my.self,  therefore  I  will  be  miserable  ;  that  is, 
I  will  be  envious. 

Add  to  this,  the  meditation  and  study  of  revenge,  whe- 
ther for  real  or  apprehended  wrong  done  to  me.  It  is  the 
most  cutting,  wounding  revenge,  that  every  man  takes 
upon  himself.  "  Such  a  one,  I  think,  halh  hurt  me,  done 
me  harm,  I  will  revenge  it  upon  myself:"  for  it  is  the 
person  himself  that  feels  it  mo.st  of  all ;  (if  he  have  any 
sense  left  in  him  ;)  it  makes  him  a  continual  hell  in  him- 
self It  makes  him  a  devil  to  himself,  as  he  would  be  to 
another  man.  It  may  be  he  mi.sseth  that ;  but  as  to  him- 
self he  doth  not  miss  it. 

And  as  lo  his  griefs,  unreasonable  griefs,  what  a  deluge 
of  misery  are  they  !  when  men  lament  and  mourn  about 
things  unreasonably,  beyond  proportion,  (as  every  unre- 
newed man  is  apt  lo  do,)  he  doth  deluge  himself  with 
those  sorrows  :  and  his  fears,  by  which  he  is  continually 
prophesying  dismal  things  to  himself,  what  a  miserable 
creature  do  they  make  him  ! 

And  all  now  upon  this  one  account,  all  the  things  of 
this  kind,  do  meet  in  this  one  juncture,  in  this  one  point ; 
to  wit,  that  there  is  no  right  mind  to  lead  a  man  :  that  prin- 
ciple that  was  originally  to  have  been  conductive  of  his 
course,  is  gone,  and  it  can  never  be  supplied  but  by  the 
Spirit  of  wisdom  and  holiness  from  above  :  while  that  is 
yet  withheld  and  wanting  to  him,  what  is  it  that  doth  go- 
vern in  the  man  1  It  is  the  spirit  of  this  world,  as  it  is 
called :  "  We  have  not  received  the  spirit  of  the  world, 
but  the  Spirit  thai  is  from  God."  Every  unregenerate  man, 
he  is  in  his  spirit  under  the  government  of  the  spirit  of 
this  world,  one  common  genius  which  adapts  and  attempers 
men  in  their  habitual  frame  into  this  world,  unto  this  lower 
sphere.  "  Greater  is  he  that  is  in  you  than  he  that  is  in 
the  world."  The  contest  lies  between  spirit  and  spirit ;  as 
to  what  part  God  hath  in  this  world,  and  as  lo  what  part 
ihe  devil  hath  in  this  world.  If  the  spirit  of  this  world 
doth  govern  in  any  one,  and  be  the  ruling  principle  in  him, 
that  unites  him  with  this  world  ;  and  upon  that,  all  his 
pppetilions,  and  all  the  various  motions  and  passions  of  his 
soul,  are  determined,  and  confined  to  this  present  world, 
this  sensible  world  :  he  is  linked  to  that  in  spirit,  he  hath 


Lect.  XXXI. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1223 


a  spiritual,  vital  union  only  with  this  world,  and  so  feels 
all  ilie  pangs,  all  the  paroxysms,  that,  in  this  lower  region, 
he  is  subject  to :  he  is  always  shaken  with  this  shaking 
world,  and  tossed  and  hurried,  hither  and  thither,  as  that  is. 
What  a  miserable  creature  must  apostate  man  be,  upon 
this  account !  This  world  being  become  such  a  region  of 
death  and  of  miserv,  the  spirit  of  this  world  plungeth  and 
ingulfs  him  in  all  that  misery,  makes  him  a  continual  par- 
taker in  it,  as  that  wherewith  he  only  hath  a  vital  union. 
That  Spirit  that  is  of  God,  would  unite  him  with  th-e  other 
world,  and  attemper  him  to  that  which  the  power  of  that 
Spirit  (when  this  world  is  grievous  and  troublesome  to 
him)  might  ascend  and  go  up,  and  have  his  way  above,  (as 
the  way  of  the  wise  is,)  to  depart  from  hell  beneath;  but, 
the  spirit  of  this  world  entangles  him,  insnares  him,  tixeth 
him  in  that  gulf,  that  he  cannot  ascend ;  can  be  carried  out 
of  this  world  by  no  thought,  no  vivid  desire,  no  hopes  up- 
wards ;  his  all  lies  here. 

And  that  whicli  is  yet  more  tremendous  in  this  case,  is, 
his  contin  ual  unwillingness,  and  dread  of  leaving  thisworld ; 
that  fear,  to  wit,  the  fear  of  death.  What  a  miserable  cre- 
ture  must  that  make  him,  to  be  under  the  continual  expec- 
tation of  what  he  knows  is  inevitable,  and  he  cannot 
escape;  so  that  his  only  remedy  in  this  is  not  to  think  of 
it!  His  reliefmustbetounteach  himself,  his  own  nature; 
that  is,  whereas  he  is  naturally  a  thinking  thing,  he  is  to 
stifle  such  thoughts  as  are  proper  and  suitable  to  the  state 
of  his  case.  All  his  care  must  be  to  make  himself  not 
think  of  that,  than  which  no  thought  can  be  more  proper 
and  suitable  to  him.  For,  when  I  do  certainly  know  that 
I  am,  as  to  this  present  world,  this  pre.sent  slate,  a  mortal 
creature,  I  should,  therefore,  bethink  myself,  with  all  the 
seriousness  and  concern  imaginable.  What  shall  come 
next  7  1  dwell  in  an  earthly  tabernacle,  which  I  know  must 
come  down,  but  I  do  not  know,  when  I  shall  dislodge, 
where  to  have  another  habitation.  I  cannot  say,  "  I  have 
a  building  with  God,  a  house  not  made  with  hand.s,  eter- 
nal in  the  heavens:" — no;  the  spirit  that  governs  me  is 
the  spirit  of  this  world,  and  that  confines  me  only  to  this 
world. 

A  man,  in  this  case,  is  miserable  among  all  his  enjoy- 
ments, when  he  thinks  it  goes  never  so  well  with  him; 
"  1  have  what  heart  can  wish  for,"  as  well  as  that  fool  in 
the  Gospel  propounded  to  himself,  to  have  it  with  him, 
"  I  will  say  to  my  soul.  Take  thine  ease,  thou  hast  goods 
laid  up  for  many  years;"  upon  this  account  he  is  pronounc- 
ed a  fool :  "  Thou  fool,  this  night  shall  thy  soul  be  taken 
from  thee."  And  whereas,  that  is  spoken  w'ith  peculiar 
reference  to  a  rich  man,  yet  you  must  not  confine  it  so; 
for  our  Saviour  saith  in  the  next  words,  "So  it  is  with 
every  man  that  layeth  up  treasure  for  himself,  (designs 
treasures  to  himself  on  earth,  a,s  every  man  doth  one  way 
or  other,)  and  is  not  rich  towards  God."  "  This  night  shall 
thy  soul  be  required  of  thee."  O!  dreadful  word,  to  a 
man  that  hath  his  all  here !  O  the  torture  that  such  a  man 
must  be  subjected  to,  (if  he  thinks,  if  he  considers,)  that 
hath  his  all  lying  in  this  world,  and  yet,  he  knows  he  can- 
not stay  here  long:  "The  wicked  is  driven  away  in  his 
wickedness." 

This  is  so  great  a  thing,  that  it  is  made  one  part  of  the 
design  of  the  mediation  of  Christ,  and  his  redemption,  for 
which  he  became  a  man,  and  for  which  he  took  upon  him 
flesh  and  blood,  that  he  might  be  so:  "that  he  might,  by 
death,  destroy  him  that  had  the  power  of  death,  that  is, 
the  devil,  (undo  him  auj  to  his  design  and  purpose,)  and 
deliver  those  who,  through  fear  of  death,  were  all  their 
lifetime  subject  to  bondage."  To  be  under  this  unreason- 
able fear,  what  a  dreadful  thing  is  this  I  In  this  respect,  it 
is  to  be  called  unrea,sonable,  because,  when  a  man  finds 
that  the  thing  is  necessary  and  unavoidable,  that  he  is 
afraid  of,  all  wisdom  would  direct  him  to  reconcile  him- 
self to  necessity,  and  never  to  be  at  rest  in  his  own  spirit, 
till  he  finds  that  as  he  is  to  think  of  death  with  certainty, 
so  he  may  think  of  it  with  complacency  too;  till,  I  say, 
he  may  upon  good  terms  so  do.     And  again, 

xi.  We  are  to  consider,  as  to  what  is  contained  in  this 
misery  of  man,  that  as  (which  I  formerly  told  you)  they 
have  in  all  this  no  relief  from  God,  so  God  hath  a  real 
displeasure  towards  this  wretched  creature  in  his  present 
state;  and  if  in  his  favour  be  life,   in  his  disfavour  is 


death :  which  way  soever  he  turns,  or  what  way  soever  he 
thinks  of  comforting  himself,  he  is  still  under  a  7icmcsis; 
<livine  displeasure  hangs  over  his  head.  "God  is  angry 
with  the  wicked  everyday.  The  wrath  of  God  is  revealed 
from  heaven  against  all  ungodliness  and  unrighteousness 
of  men.  On  the  wicked  he  will  rain  snares,  fire  and 
brimstone,  and  a  horrible  tempest,  this  shall  be  the  portion 
ol'  their  cup."  While  they  continue  wicked,  and  as  such, 
that  relates  them  lo  the  divine  wrath,  constitutes  them  the 
proper  subjects  of  it,  upon  which  it  preys  as  fire  doth  upon 
suitable  fuel.    And, 

xii.  They  are  not  without  some  apprehensions  hereof: 
mi.sgiving  th^y  have  in  their  own  minds:  there  is  a  kind 
of  gloominess  and  a  dark  shadow,  that  is  cast  by  guilt 
over  the  soul  and  spirit  of  a  man.  He  is  not  without  some 
secret  surmises,  as  men  cannot  rid  themselves  of  all  notions 
of  God.  A  person  that  is  habitually  wicked,  under  the 
power  of  sin  as  a  governing  principle  in  him,  cannot  but 
apprehend  him  as  an  offended  God;  though  his  apprehen- 
sions be  not  so  distinct,  so  formed,  so  explicit,  yet  such 
secret  gnawings  and  corroding  thoughts  there  will  be,  con- 
science accusing  as  well  as  excusing  by  turns,  as  it  ought 
to  be  read:  self-accusing  thoughts  do  take  turns  in  the 
soul.  The  writings  of  heathens  are  full  of  expressions, 
what  the  gnawings  and  tortures  are  of  a  guilty,  misgiving 
conscience,  of  a  self-accusing  conscience.  But,  in  the  last 
place,  which  was  mentioned  the  last  time, 

xiii.  That  which  is  the  more  common  ca.se,  and  is  more 
fitly  signified  by  the  name  of  death,  is,  the  stupefaction 
that  more  generally,  and  more  ordinarily,  takes  place  in  the 
minds  of  men  ;  that  they  are  without  feeling.  Wrath  is 
upon  them,  and  they  do  not  know  it.  Some  more  unformed 
thoughts  they  have,  but  not  explicit  and  distinct  ones 
such  as  might  affect  their  hearts,  and  enter  into  their  ver 
souls:  more  generally  their  disease  is  a  lethargy,  wiihou 
sense,  and  without  feeling.  And  you  know  how  sad  the 
case  may  be  in  that  respect,  with  the  diseased  body  of  a 
man.  We  do  not  reckon  it  the  better  when  it  can  feel  no 
pain,  while  the  matter  of  the  disease  is  present,  and  all  the 
morbific  matter  remains.  If  it  do  not  only  endanger,  but 
stupify,  it  is  so  much  the  more  dangerous  in  common  ap- 
prehension :  and  that  is  the  case  of  the  soul  of  an  unre- 
newed,un  regenerate  man,  that  he  can  be  tossed, and  hurried, 
and  torn,  even  by  himself,  by  his  own  passions  within 
him,  this  way  and  that  way,  and  yet,  he  doth  not  reflect 
and  think  with  himself,  "  1  am  a  miserable  creature ;"  but 
misery  is  become  his  element :  where  things  do  not  gran- 
tare,  they  do  not  lie  with  pressure,  as  nothing  is  pressed  by 
being  in  its  element.  And  misery  is  become  so  connatural 
to  men,  in  this  their  present  state,  that  misery  is  round 
about  them,  and  they  feel  it  not;  the  anger  of  God  is 
preying  upon  them,  consuming  their  souls,  but  they  lay  it 
not  to  heart,  as  in  Isa.  xlii.  latter  end,  the  expression  is; 
divine  anger  is  kindling  upon  this  world,  but  they  know  it 
not ;  and  destroying  and  consuming  it,  but  they  take  it  not 
10  heart. 

This  is  that  death  that  is  passed  over  all,  as  to  the  spirit- 
ual import  of  the  expression,  or,  as  it  denotes  the  spiritual 
evils  that  do  now  infest  the  souls  of  men.  But  1  would,, 
before  I  had  gone  off  from  this  head,  have  said  somewhat 
by  way  of  Use  to  this  particular.  And  though  I  am  pre- 
vented of  saying  much,  yet,  plain  it  is. 

That  whereas  man,  in  this  stale  of  apostacy,  is  now  a 
miserable  creature,  it  may  be  gathered,  from  all  that  hath 
been  said  upon  this  head,' that  he  generally  mistakes  the 
cause  of  his  misery,  and  so,  is  as  much  likely  to  mistake 
the  way  and  method  of  his  cure.  He  little  thinks  his 
misery  is  a  self-sprung  thing,  and,  that  he  hath  the  fountain 
of  it  in  himself  This  will  not  enter  into  the  minds  of 
men.  "The  backslider  in  heart  shall  be  filled  with  his 
own  ways,"  Prov.  xiv.  14.  That  word,  because  it  is 
rendered  "  backslider,"  may  strike  a  wrong  notion  into  the 
minds  of  many,  as  if,  thereby,  were  meant  an  hypocritical 
pretender  to  religion,  who  hath  apostatized,  and  made  a 
defection :  but,  the  word  carries  no  notation  at  all  of  any 
other  apostacy,  than  the  common  apostacy.  And  it  is 
plain,  that  by  "  the  backslider  in  heart"  there,  is  meant  the 
wicked  man,  in  general,  a  sinner,  in  opposition  to  a  right- 
eous and  good  man,  as,  generally,  the  two  parts  of  several 
verses  up  and  down  in  this  book,  do  distribute  men  into 


1234 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II. 


good  and  bad,  by  one  appellation  or  another.  And,  that 
is  a  proper  expression,  by  which  the  bad  is  distinguished 
from  the  good  man,  in  that  verse:  the  word  signifies  per- 
verse, froward ;  a  fit  character  for  a  wicked  man,  an  un- 
converted man;  such  a  one  "shall  be  filled  with  his  own 
ways,"  as  the  good  man  is  so  satisfied  from  himself  The 
good  man  is  not  the  first  fountain  of  happiness  to  himself, 
but  a  subordinate  one  a  good  man  is,  and  so  is  satisfied 
from  himself  Bui  the  wicked  man  is  the  prime  and  first 
fountain  of  all  misery  to  himself:  and,  therefore,  when 
these  wicked  ones  have  any  sense  at  all  of  their  own 
miseries,  they  do  create  to  every  man  a  hell  within  himself. 
But  this  is  a  thing  least  of  all  apprehended :  men  gene- 
rally say,  "  What  is  the  matter  with  me'?  what  aileth  me'! 
I  cannot  be  well,  I  cannot  be  quiet;"  and,  they  would 
have  this  or  that  thing  rectified,  in  their  e.vternal  circum- 
stances, and  they  think  that  will  do  their  business;  but, 
alas!  that  will  not  do.  They  talk  of  flying  from  their 
misery,  but  that  they  cannot  do,  unless  they  could  fly 
from  themselves.  I  remember  the  moralist  saith,  "  Go 
whither  thou  wilt,  that  intolerable  companion  (thyself) 
will  go  with  thee,  wheresoever  thou  flyesi,  and  layest  down 
thine  head."  Till  thou  art  new-made,  thou  art  self-made, 
for  misery.  God  must  new-make  thee,  if  ever  thou  art 
happv.  And,  therefore,  an  amazing  wonder  it  is,  that  men 
should  so  much  mind  things  that  are  foreign  to  them,  and 
never  cast  their  eye  upon  themselves,  or  think  how  it  is 
within.  They  are  greatly  concerned  how  aSairs  go  in 
France,  in  Flanders,  in  Germany;  but  never  think  how  it 
goes  within.  O!  what  a  miserable  world  will  it  be,  (it 
may  be  often  said  by  such,)  if  that  side  prevail  over  the 
other  side  I  What  a  miserable  world  will  this  be  then  ! 
But  men  do  thus  think  altogether  amiss,  and  besides  the 
purpose:  what  good  will  it  do  to  me  if  so  good  men,  and 
never  so  good  a  cause,  prevail  and  prosper  in  the  world, 
when  I  have  my  own  hell  within  myself?  I  shall  be  a 
miserable  creature  still,  till  all  be  rectified  within.  It  is 
not  a  new  world,  but  being  a  new  man,  that  can  ease  me, 
relieve  me,  and  make  me  a  happy  creature. 

It  doth  not  lie  in  the  power  of  all  the  world  to  make  me 
a  happy  or  miiserable  man.  You  may  think,  if  such  and 
such  a  party  of  men  prevail,  we  are  all  undone,  we  shall 
be  very  miserable.  But,  I  tell  you,  it  will  be  in  their 
power  only  to  make  you  miserable,  in  whose  power  it  is  to 
make  you  ill  men.  If  it  be  not  in  the  power  of  any  in  all 
the  world  to  make  you  ill  men,  they  can  never  make  you 
miserable  men.  Ifit  were  in  the  power  of  men.  to  pluck 
you  oft"  from  God,  to  disaffect  you  to  him,  that  you  take 
no  complacency  in  him,  that  you  cannot  love  him,  nor 
pour  out  your  soul  to  him,  this  would  make  you  miserable. 
But,  it  is  not  in  the  power  of  all  this  world  to  make  any 
man  miserable,  that  doth  not  make  and  keep  himself  wicked. 
"And  so  death  passed  over  all  men." 


LECTURE  XXXII.* 

You  know  our  business  upon  these  latter  words  hath 
been,  more  lately,  to  give  an  account  of  that  death,  which 
is  said  to  have  passed  over  all.  And,  therein,  we  proposed 
to  consider  it, 

(1.)  In  its  nature,  in  which  respect  it  is  common  to  all. 
And, 

(2.)  In  its  degrees,  in  respect  whereof  it  admits  of  great 
difference,  according  to  the  several  circumstances  of  men's 
states.  We  have  been  hitherto  speaking  to  it  upon  the 
former  account,  and  labouring  to  show  you  its  ambitus  and 
e-xtent,  of  how  vast  a  comprehension  it  is,  what  a  mighty 
sum  of  misery  it  carries  in  it.  That  misery,  we  showed, 
must  involve, 

[1.]  Bodily  death,  with  all  the  tendencies  and  appurte- 
nances (as  I  may  say)  thereunto.  And  then,  we  have 
more  largely  insisted, 

[2.]  In  showing  that  here  must  be  included  in  it,  death 
spiritual,  such  as  the  souls  of  men  are  liable  to,  and  sus- 
ceptible of;  death,  not  in  the  natural,  but  in  the  moral 
•  Preached  June  23d,  1694. 


sense.  In  the  former  sense,  souls  cannot  die,  as  is  an 
agreed  thing  among  all:  and,  in  the  moral  sense,  because 
morality  doth  comprehend  both  men's  duty,  and  their  feli- 
city, we  are  not,  (as  was  told  you,)  here,  to  consider  it  in 
opposition  to  the  former  of  these;  for  so  we  .spake  to  this 
death,  as  it  falls  under  the  head  of  sin,  in  that  other 
clause  of  the  verse ;  but,  as  it  stands  in  opposition  to  feli- 
city, and  to  the  real  blessedness  of  the  souls  of  men.  Or, 
(as  was  told  you,)  that  aversion  from  God,  which  sums  up 
all  in  point  of  evil ;  as  a  right  propension  towards  him,  or 
love  to  him,  sums  up  all  in  point  of  good.  That  aversion 
from  God,  it  may  be  either  from  him  as  the  Sovereign 
Authority,  and  so  it  stands  in  opposition  to  our  duty ;  or, 
as  it  is  an  aversion  from  him  as  the  Sovereign  Good,  and, 
so  it  stands  in  opposition  to  our  felicity.  And  so  we 
considered  spiritual  death.  And,  it  is  called  death  (as 
hath  been  noted  to  you)  in  an  equivalent  sense,  as  that 
which  serves  not  the  end  it  was  designed  for,  and  so  is  all 
one  as  if  it  were  not.  When  the  souls  of  men  will  not 
serve  the  natural  end  to  which  such  beings  were  originally 
designed,  it  is  all  one  as  if  they  were  not.  They  are  lost 
as  to  their  proper  end,  both  as  they  were  to  be  serviceable 
to  God,  and  as  they  were  capable  subjects  of  felicity  for 
themselves ;  for,  that  double  end  was  to  be  designed  by 
them,  though  the  one  in  subordination  to  the  other. 

Now.  I  go  on  in  the  next  place, 

[3.]  To  note  further  to  you,  that,  under  the  name  of 
"death,"  we  may  also  understand  that  condemnation, 
which  the  whole  apostate  world  lies  under.  This  is  a  thing 
that,  fitly  enough,  is  to  be  conceived  under  the  notion  of 
this  death,  that  is  said  to  be  "passed  upon  all."  Whatso- 
ever there  is  of  present  death  upon  this  world,  it  lies 
under  a  doom  to  more,  to  that  which  I  may  say  is  more 
deadly,  and  more  dreadful. 

And  I  need  not  insist,  in  opening  to  you  so  obvious  and 
so  plain  a  thing  to  any  one's  understanding,  how  properly 
a  condemned  man  may  be  .said  to  be  a  dead  man.  A 
world  under  a  doom  unto  a  future  misery,  (besides  all  that 
is  actually  incumbent  on  it,)  how  properly,  in  that  respect, 
death  may  be  said  to  have  passed  over  all !  One  that  is 
under  condemnation  is  dead  in  law;  he  hath  no  longer  a 
legal  title  to  his  life.  The  law  doth  not  further  protect 
his  life,  is  no  longer  a  guardian  to  it ;  yea,  and  it  doth  not 
only  withhold  its  protection,  but  doth  direct  its  sword 
against  such  a  one's  life,  and  cut  it  oft". 

This  is  the  commo-i  state  of  this  world;  it  lies  under  a 
doom :  besides  all  the  actual  miseries  that  are  upon  it,  it 
is  doomed  to  worse;  "death  hath  passed  over  all;"  but 
that  death  is  in  a  continual  tendency,  (as  being  yet  but 
begun,)  to  a  consummate  slate  of  death.  Death  finished, 
is  approaching;  and  men  are,  by  the  righteous  judgment 
of  God,  led  on,  hurried  on,  towards  the  consummate  state 
of  misery  or  death,  that  is  most  righteously  determined 
upon  them.  And  this,  the  context  can  by  no  means  allow 
us  to  overlook.  It  is  inculcated  again  and  again,  in  the 
16th  and  18th  verses  of  this  chapter,  "  that  judgment  is 
come  upon  all  men  to  condemnation."  This  whole  apos- 
tate world  stands  condemned  hy  the  righteous  judgment 
of  God.  And  so,  as  justification  is,  in  a  relative  and  re- 
spective sense,  the  life  of  the  soul;  so  is  condemnation 
the  death  of  it.  That  passage,  in  the  same  context — "  the 
justification  of  life,"  it  carries  that  manifest  import;  and 
condemnation  doth  as  truly  carry  death  in  it,  as  justifica- 
tion doth  life. 

Antecedently  to  that  change  which  God  makes  in  the 
state  of  men,  condemnation  is  a  thing  belonging  to  them, 
as  when  such  a  change  is  made,  in  the  state  of  any  that 
are  brought  into  union  with  Christ:  "There  is  no  con- 
demnation to  them  that  are  in  Christ  Jesus,"  Romans 
viii.  1.  But  that  tells  us  what  the  common  state  and  case 
of  the  rest  is;  there  is  condemnation  to  them,  they  lie 
under  a  universal  condemnation;  they  are,  (as  the  apostle's 
most  apt  and  emphaiical  expression  is,)  innfiKof,  we  render 
it,  become  guilty ;  the  meaning  is,  impleadable  before  God, 
liable  to  be  impleaded  by  law,  in  jus  vocari,  to  be  called 
to  account.  And,  as  the  course  that  men  have  held,  ac- 
cording to  natural  corrupt  inclination,  is  unaccountable, 
so  they  are  liable  to  be  brought  under  judgment  before 
the  Lord. 


Lect.  XXXII. 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


1225 


This  condemnation  is  to  be  understood  to  be  as  its  op- 
posite justification,  either  (as  some  fitly  enough  express 
the  matter  under  those  terms)  constitutive,  or  sentential: 
either  they  are,  by  the  constitution  of  the  law,  condemned, 
and  that  is  to  be  condemned  virtually,  by  that  sentence 
which  is  written  in  the  law,  by  which  they  are  to  be  judg- 
ed ;  or  sententially,  which  is  that  condemnation  that  is  to 
be  pronounced  upon  them  at  the  last  by  the  mouth  of  iheir 
Judge.  Justilication  is  taken  the  same,  two  ways.  A 
person  may  be  said  to  be  justified,  either  when  the  law 
doth  constitute  him  just,  or  else  there  is  a  final  justifica- 
tion, when  he  is  pronounced  or  declared  so,  from  ihe 
judgment-seat,  by  the  mouth  of  the  Supreme  and  Univer- 
sal Judge. 

It  is  in  the  former  sense  that  the  world  lies  under  con- 
demnation. As  a  per.son  that  haih  violated  and  broken  the 
law,  by  the  commission  of  some  capital  crime,  though  he 
be  not  formally  condeiuned,  by  the  mouth  of  the  judge, 
yet  the  law  condemns  him  beforehand.  And  there  must 
be  the  less  ditference  in  this  case,  in  foro  dirino,  than 
would  be  in  faro  hmnano ;  because  the  judgment  of  God 
will  always,  at  last,  pass  according  to  the  mind  and  in- 
tendment of  the  law,  when  many  things  may  prevent  its 
doing  so  in  human  judicatures  :  this  is  one  sense  wherein 
death  is  further  said  to  have  passed  over  all.  All  are  un- 
der a  general  doom ;  their  lives  are  actually  forfeiied  ;  the 
forfeiture  may  be  taken  whenever  God  will.  Men  are  at 
mercy,  respited  from  the  utmost  of  death,  and  by  patience, 
(without  promise,)  as  a  condemned  person  may  be  exe- 
cuted whenever  the  prince  pleaseth;  there  is  no  moment 
of  time  given  to  him ;  he  can  claim  no  addition  to  his  life. 
Thus  it  is  with  all  men.  "  So  death  hath  pas.sed  over 
all."     And  lastly, 

{4.]  We  are  to  consider  within  the  compass  and  extent 
of  this  death,  that  eternal  death  itself,  unto  which  this 
doom,  this  judgment,  makes  men  liable  and  subject :  and 
that  hath  actually  passed  upon  as  many  as  have  died  im- 
penitent, and  not  reduced,  not  brought  back  to  God, 
through  the  several  thousands  of  years  that  are  revolved 
and  gone  over  this  world  already.  And  as  to  what  remains 
of  human  generation,  death  may  be  said  to  have  passed  in 
that  respect,  even  over  all  of  them  loo,  it  being  as  sure 
that  they  will  come  into  the  depth  of  thai  death,  as  if  they 
were  plunged  into  it  already, — supposing  their  continuing 
not  reconciled,  not  reduced,  not  recovered,  out  of  the 
common  state  of  apostacy.  Concerning  that  death,  it  doth 
more  properly  belong  to  another  topic  or  place  in  theology ; 
and  therefore  I  shall  not  discourse  of  it  here;  only  hint 
thus  much  concerning  it,  that  it  cannot  differ  in  kind,  and 
in  the  main  substance,  from  that  spirit\ial  death,  which 
we  have  spoken  of  already.  As  spiritual  life  doth  not  dif- 
fer suhstanlially  from  eternal  life;  so  nor  doth  this  spirit- 
ual death  differ  in  substance  from  eternal  death,  any  more 
than  a  child  newly  born  doth  differ  in  nature,  or  specifi- 
cally, from  a  grown  man.  Spiritual  life  will  grow  up  into 
eternal  life.  Spiritual  death  will  grow  up  into  death  eter- 
nal. It  will,  hereafter,  consist  and  lie  in  separation  from 
God,  and  in  subjection  to  his  wrath;  even  as  now  it  doth  ; 
the  difference  herein  is  only  as  to  the  degree,  and  as  to 
duration  and  continuance.  There  is  now  a  loss  of  God, 
as  our  best  and  most  satisfying  Good;  and  so  there  will 
be  to  all  eternity.  There  is  now  a  subjection  to  his  dis- 
pleasure, and  various  manifold  impressions  therefrom; 
there  will  be  highet  and  fuller  degrees  hereafter.  Both 
that  which  is  called  po-na  damni,  the  punishment  of  loss, 
and  that  which  is  called  pana  scnsus,  the  ptinishinent  of 
sense,  will  have  unspeakable,  unconceivable  additions 
hereafter.  But  there  is  the  same  thing  in  reality  now,  with 
every  ungodly  man,  every  one  that  is  not  reconciled  to 
God.  Though,  by  the  way,  I  could  never  satisfy  myself 
concerning  the  fulness  of  these  terras,  pa:ni  damni,  and 
pana  scnsus,  the  punishment  of  loss,  and  the  punishment 
of  sense  ;  for,  undoubtedly,  the  former,  the  punishment 
of  loss,  is  as  sensible  as  the  other,  every  whit  ;  we  do  not 
Know  but  that  it  may  be  more  so.  Souls  will  be  eternally 
stung  with  their  lo.ss,  as  much  as  with  any  positive  suffer- 
ing :  as  a  man  mav  be  as  sensibly  pained  by  hunger,  as 
he  may  be  by  a  dagger,  that  strikes  him  to  the  heart.  But 
that  only  by  the  by. 

These  are  the  great  things,  that  this  same  death  in  the 


text,  which  is  said  to  "  have  passed  over  all,"  must  be 
understood  to  comprehend  and  contain  within  the  extent 
of  it.  And  so  far  we  have  considered  it  but  in  its  kind, 
wherein  it  is  common  to  all.    But  if, 

(2.)  We  should  also  consider  it  in  its  degrees,  so  there 
will  be  found  to  be  great  differences.  It  will  not  be  in 
degree  the  same  to  all,  but  differ  and  vary,  aecordine  to 
Ihe  very  various  circumsiances  ofmen'sslales,  whether  we 
consider  the  matter  with  reference  to  the  natural  tendency 
of  things,  or  whether  we  consider  it,  with  reference  to  the 
righteous  judgment  of  God:  both  in  naiure  and  divine 
judgment,  there  must  needs  be  great  differences  between 
the  miseries  of  some,  and  of  others.  There  is,  in  this  pre- 
sent state,  and  there  will  be,  no  doubt,  in  the  future  state 
too,  where  all  the  subjects  of  wrath  are  called  '■  vessels  of 
wrath ;"  but  those  vessels  are  not  all  of  the  same  capacity  ; 
some  vessels  will  hold  more  than  others  do;  and  their  ca- 
pacity and  measure  hereafter,  will  be  much  according  to 
what  is  here  in  this  present  state. 

And,  I  shall  only  here  hint,  at  some  of  the  more  obvious 
things  that  must  difference  the  stale  of  men,  in  point  of 
that  misery  which  hath  deluged,  and  will  deluge  for  ever, 
the  apostate  world.  It  halh  difierenl  degrees  of  depth,  as 
ihe  ocean  halh  ;  which,  though  in  some  places  we  may 
suppose  it  a  hundred  fathom  deep,  and  in  other  places  not 
above  two  or  three,  yet,  it  is  deep  enough  lo  drown  all. 
So  is  this  deluge  of  miseiy  upon  fallen  mankind ;  though 
as  to  some  deeper  ihan  it  is  as  lo  others,  yei,  it  is  deep 
enough  lo  drown  all  in  misery  and  deslruciion.  As  the 
apo.stle's  expression  is,  1  Tim.  vi.  9.  But  to  name  to  you 
some  things  that  more  obviously  do  appear  to  difference  the 
case  of  men's  stales,  in  point  of  misery,  or  that  death  which 
here  is  said  to  have  passed  over  all.     As, 

[1.]  There  must  needs  be  some  difierence,  from  the  bet- 
ter or  wor.se  complexion  of  nature,  that  is  lo  be  found  with 
some  and  with  others  ;  of  v/hich  some  heathens  do  fitly 
enough  speak.  There  is  such  a  thing  as  good  naiure  in 
this  world,  obvious  enough  to  the  observation  of  every  one, 
as  there  is  ill  nature,  observable  enough  in  others.  These 
must  make  very  great  difierences  in  ihe  state  of  men's 
case,  if  we  consider  ihe  mailer  according  to  the  ducture 
and  tendency  of  mere  nature.  So  that,  whereas  the  na- 
tures of  .some  do  render  them  less  propense  lo  vice,  it  is 
also  possible,  thai,  as  they  are  less  vicious,  this  will  be  one 
of  the  measures  that  they  will  hereafter  be  less  miserable, 
but  miserable  still;  and  notwithstanding  not  being  recon- 
ciled to  God,  being  turned,  renewed,  changed,  never  made 
partakers  of  Ihe  divine  nature. 

But,  if  you  consider  ihe  case  morally,  than  the  better 
natured  any  are,  supposing  that  they  do  violence  to  that 
naiure,  they  spoil  that  nature,  and  make  it  much  worse; 
— then,  I  say,  the  belter  natured  the  more  miserable; 
for  they  are  undoubtedly  the  more  guilty.  Many  well- 
tempered  persons,  of  much  ingenuity,  of  good  disposition, 
that  are  not  inclined  to  do  ill  things  to  other  men  ;  but 
they  are  continually  propense  lo  all  acts  of  injustice  to- 
wards God;  him  they  will  not  know;  from  him  they  are 
habitually  alienated  ;  never  look  after  reconciliation  with 
him.  It  may  be,  when  they  were  not  naturally  inclined, 
yel,  they  have  taught  themselves  to  be  more  grossly  and 
sensibly  vicious;  and  so  have  ihat  way,  and  in  that  respect, 
spoiled  a  good  nature ;  done,  in  that  respect,  continual  vio- 
lence to  themselves;  learned  to  be  wicked,  even  beyond 
what  they  were  inclined ;  here  must  be  so  much  the  deeper 
condemnation. 

A  thing,  I  am  afraid,  very  little  considered  by  parents, 
in  reference  lo  ihe  children  of  their  womb  and  loins, 
branches  of  themselves,  whose  tempers  ihey  make  it  their 
business  to  cultivate  as  they  grow  up.  Bill,  many  parents 
have  not  only  neglected  this,  but  have  made  it  iheir  busi- 
ness lo  instil  (as  much  as  in  them  lay)  vicious  inclinations 
into  them  ;  orihey  have  so  managed  matters  towards  them 
as  to  make  them  craspish,  peevish,  and  froward,  lo  imbit- 
ter  their  tempers,  and  to  lay  foundaiions  betimes,  both  of 
present  and  everlasting  misery,  in  iheir  veri'  tempers,  in 
their  spoiled,  or  not  improved,  tempers.  Many  parents 
might  more  mercifully,  with  more  kindness,  pluck  out  their 
children's  eyes,  and  cut  ofi"  their  limbs,  than  indulge  the 
vicious  humours  which  appear  in  them  betimes  ;  and 
wherein  is  a  foundation  laid  for  their  miser\'  in  this  world. 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  H, 


as  well  as  for  future  and  eternal  misery,  when  their  tem- 
pers are  so  spoiled,  as  to  be  cross,  peevish,  froward,  dis- 
contented, quarrelsome.  Alas  !  much  of  this  might  have 
been  qualified,  and  prevented,  betimes.  But  in  the  mean 
time,  that  there  is  such  a  ihin^as  belter  and  worse  nature, 
which  may,  in  different  respects,  make  present  and  future 
misery,  more  or  less,  is  out  of  all  question.    But, 

[2.]  That  which  is  more  considerable,  is,  that  they  must 
be  plunged  deeper  into  this  death,  who  live  in  sin  to  the 
last,  unconverted  to  God,  and  unreduced  Under  the  Gos- 
pel, than  they  that  never  enjoyed  a  Gospel ;  this  must 
make  a  vast  difference  in  the  stales  of  men.  "  This  is  the 
condemnation,  that  light  is  cotne  into  the  world,  and  men 
love  darkness  more  than  light,"  John  iii.  19.  When  the 
Gospel  itself  becomes  deadly  to  men,  that  is  a  most  terrible 
sort  of  death  ; — to  die  by  a  Gospel  pligue,  is  a  most  terri- 
ble way  of  dying  !  Death  passed  upon  all,  but  it  triumphs 
more,  and  with  greater  terror,  over  thdt  part  of  the  world 
where  Gospel  light  shines,  but  is  wickedly  resisted,  op- 
posed, sinned  against,  and  the  design  of  it  counterwrought ; 
that  is,  as  in  that  mentioned  place  it  is  expressed,  "  Men 
love  darkness  more  than  light ;"  the  darkness  better  pleas- 
eth  them,  is  more  grateful  to  them,  as  it  gives  theni  oppor- 
tunity of  being  wicked  .still.  The  light  offends  men ;  they 
cannot  endure  (as  it  is  in  that  context)  to  have  their  deeds 
brought  to  the  light ;  resolved  they  are  upon  a  course  of 
wickedness.  Where  there  is  an  honest,  sincere  mind,  he 
affecis  light,  runs  into  the  light,  that  it  may  appear  that 
his  works  are  wrought  in  God,  that  the  divine  tincture  and 
impress  that  is  upon  his  works,  may  show  itself,  and  ap- 
pear. There  is  that  in  them,  which  is  very  agreeable  and 
congruous  to  the  light.  But,  when  men  have  a  resolution 
of  being  wicked,  then  they  are  for  a  corner.  "  There  is  no 
darkness,  or  shadow  of  death,  where  the  workers  of  ini- 
quity may  hide  themselves  :"  that  implies  what  they  affect ; 
they  would  have  a  shadow  of  death  wherein  to  hide  them- 
selves ;  that  which  they  covet  is,  "  Where  shall  we  be  hid  V 
It  is  a  night  they  .-•eek,  and  a  cloud ;  nock  peccatur.  When 
there  is  a  course  of  dispensation  kept  on  foot  towards  men 
all  their  time,  to  keep  them  within  the  light,  to  hold 
them  within  the  region  and  verge  of  Gospel  light;  this  is 
that  which  they  could  wish  extinct ;  "  O  !  that  this  light 
were  out."  As  they  are  brought  speaking  in  that  Isa. 
XXX.  1.  "  Cause  the  holy  One  of  Israel  to  cease  from  be- 
fore us.  His  bright  and  glorious  appearances,  they  are 
ungrateful  and  unwelcome  to  us.  O!  who  will  takeaway 
God,  and  that  divine  light,  that  shines  so  much  to  our 
disturbance  and  annoyance;  we  wish  it  gone," 

But  more  tolerable  will  it  be  to  Sodom  and  Gomorrah, 
to  Tyre  and  Sidon,  in  the  day  of  judgment,  than  to  Caper- 
naum and  Bethsaida,  (as  our  Saviour  inculcates  in  the 
11th  Matt.  22.  and  onwards,  when  he  upbraids  those  cities, 
where  his  wonderful  works  were  done,)  where  there  wCl-e 
so  bright  and  glorious  appearances  of  divine  power,  attest- 
ing and  bearing  witness  to  that  truth  which  he  came  to 
publish  to  the  world.  O  !  wo,  wo  to  them,  among  whom 
there  have  been  such  glorious  appearances  of  God,  but 
counter-striven  and  resisted.  Though  there  will  be  one 
common  hell  to  all  in  time,  yet,  the  hell  of  Sodom  and 
Gomorrah  will  be  a  more  tolerable  hell  than  theirs.  And 
again. 

The  case  must,  in  point  of  mi.sery,  be  worse  with  them 
who,  living  under  the  Gospel,  had  a  better  parentage,  were 
born  of  godly  parents,  than  with  others  with  whom  it  was 
not  so.  And  that  upon  a  double  account; — because  that 
such  would  certainly  devote  them  to  God  ;  and — as  they 
would  be  more  intent  upon  educating  them  for  God. 
Here  come  in  very  great  differences  in  the  case  of  such, 
from  the  more  cominon  case. 

First,  I  say,  they  thnt  were  born  of  religious  parents, 
those  parents  wolild,  by  conscience  of  duty,  be  obliged 
and  urged  to  devote  them  to  God  ;  to  take  care  that  those 
great  and  venerable  names,  the  name  of  the  Father,  the 
name  of  the  Son,  and  the  name  of  the  Holy  Ghost,  should, 
according  to  divine  appointment,  be  early  named  upon 
them,  to  signify  whose  they  were,  and  to  whom  they  did 
belong.  But  they  afterwards,  when  they  are  grown  up, 
refuse  to  stand  to  that  covenant,  act  nrding  to  the  tenor 
whereof  .so  early  a  dedication  was  made  of  them.  "  We 
will  not  haTo  our  parents'  God  to  be   our  God."     Thy 


friend,  and  thy  father's  friend,  forsake  not.  A  horrid  thing 
that  were  :  but  how  horrid  to  forsake  our  God,  and  our 
father's  God  !  When  man's  case  shall,  in  this  respect,  be 
brought  into  judgment  at  the  last  day — Thou  wast  born  of 
such  and  such  parents,  that  recognised  God's  right. of  thee 
betimes ;  for  it  is  only  a  recognition  of  God's  right.  It  is 
not  the  creation  of  any  right  to  him,  nothing  can  be  given 
him  that  was  not  his  before,  but  only  a  recognising  his 
right,  and  this  hath  been  done  with  solemnity.  "  But  thou, 
When  thou  wast  grownup,  wouldst  not  stand  to  the  cove- 
nant of  thy  father ;  thy  father's  God  should  not  be  thy 
God.'''  How  much  more  dreadful  must  be  the  case  of 
such,  than  that  of  pagans,  in  the  grossest  darkness!  And 
again. 

Secondly,  Such  parents  must  be  supposed  to  have  edu- 
cated them  for  God,  pursuantly  to  their  having  devoted 
them  to  him.  But,  alas  !  many  in  our  days  have  counted 
it  a  glory  to  have  broken  loose  out  of  the  fetters  of  a  pious 
education  ;  to  have  thrown  them  off,  torn  their  bonds,  as 
Samson  did  his  withes  and  cords :  and  therein  they  think 
they  have  showed  themselves  mighty  men  ;  that  this  was 
a  great  piece  of  fortitude  and  courage,  to  outface  God  and 
heaven  ;  and  to  bend  themselves  to  a  course  of  wickedness, 
in  opposition  to  whatsoever  of  good  principles  were  en- 
deavoured to  be  implanted  ;  that  is,  principles  of  truth, 
which  were  laboured  to  be  infused  and  inlaid  into  their 
minds  ;  and  of  practical  truth,  such  as  might  have  a  ten- 
dency to  form  and  govern  their  practice.  Their  godly 
parents  did,  no  doubt,  charge  their  own  consciences  with 
duty,  in  this  kind,  to  teach  their  children  the  train  of  their 
Ways  betimes,  that  "when  they  were  old  they  might  not 
depart  from  them."  But  as  for  such  as  have  formed 
their  way,  and  broken  loose,  undoubtedly  the  child  of  a 
pagan,  though  it  perish,  yetperisheth  under  less  guilt  than 
such.     And, 

[4.]  Thcfe  cannot  but  be  great  differences,  too,  accord- 
ing as  among  those  that  live  under  the  Gospel ;  some  have 
lived  under  a  more  powerful  ministry  than  others;  where 
the  same  Gospel  for  substance  is  preached,  it  cannot  but 
be  acknowledged,  that  it  is  preached  by  some  more  con- 
victively,  with  more  pungency,  and  with  greater  aptitude 
to  do  good,  than  otrhers :  many  are  more  closely  urged,  and 
dealt  withal,  from  time  to  time,  in  the  ministry  of  the  word, 
than  others  are.  And,  according  as  men's  case  may  differ 
in  this  respect,  so  will  this  death,  that  passeth  on  them, 
have  more  or  less  of  deadliness  in  it.  And  (as  was  said) 
when  the  Gospel  is  "  a  savour  of  death,"  so  as  that  men 
die  of  a  Gospel  plague,  it  is  a  fearful  way  of  dying.  But 
the  savour  of  the  Gospel,  or  the  odour,  rather,  (a.s  that 
word  should  be  read,)  is  stronger,  as  it  is  diffused  by  some 
than  by  others.  But  if  it  prove  deadly,  by  how  much  the 
stronger,  by  how  much  the  more  of  efficacy,  so  much  the 
more,  may  it  be  said,  doth  the  death  that  ensueth  partake 
of  the  horror  of  death.    And  again, 

[5.]  There  cannot  but  be  great  difference,  too,  according 
as  some  do  sin  against  greater  convictions  of  conscience 
than  others.  Having  more  of  internal  light  let  into  their 
minds,  and  which,  therefore,  they  arc  put  to  have  a  closer 
contest  and  grapple ;  the  case  cannot  but  be  so  much  the 
worse,  unto  how  much  the  more  of  conviction  men  do  op- 
pose themselves  in  a  wicked  course;  convinced,  but  yet, 
go  on  t  convinced  that  they  should  turn  to  God,  but  never 
turn  ;  that  they  should  break  off  such  wicked  ways,  but 
they  persist  in  them  ;  that  they  should  engage  in  such 
and  such  ways  of  duty,  but  they  decline  them.  That  con- 
science which  doth  not  govern,  it  doth  judge,  it  doth  doom, 
and  doom  so  much  the  more  heavily,  by  how  much  the 
more  of  resistance  its  tendency  to  govern  meets  with.  And, 
[6.]  There  must  be  deeper  degrees  of  this  misery  anil 
death,  according  as  there  have  been  stronger  strivings  of 
the  Spirit  of  God  ;  God  still  resisted  and  striven  against. 
Where  his  Gospel  is,  there  his  Spirit  will  more  or  le.ss,  and 
in  one  kind  or  other,  be  at  work;  but  it  works  at  liberty. 
God  works  in  you  "  to  will  and  to  do  of  his  own  good 
pleasure."  And  I  doubt  the  emphasis  of  that  Scripture 
is  not  noted  as  it  should  be,  and  the  correspondence  of 
part  to  part  in  it,  Phil.  ii.  12,  13.  "  Work  out  your  own 
salvation  with  fear  and  trembling,  for  it  is  God  that  work- 
eth  (or  is  working)  in  you,  to  will  and  to  do  of  his  good 
pleasure."    Work  becau.se  he  worketh.    There  is  the  sub- 


THE  FALL  AND  FALLEN  STATE  OF  MAN. 


Lect.  XXXIII. 


stance  of  the  precept  enforced  by  that  which  we  are  to  con- 
sider as  substantial  in  the  motive.  Do  yoti  work,  because 
he  worketh.  But  then,  there  is  a  circumstance  in  the  pre- 
cept, unto  which  a  circum.stance  in  the  motive  dolh  also 
correspond:  work  you  with  fear  and  trembling.  Whyl 
because  God  works  at  will  and  pleasure,  under  no  obliga- 
tion, but  may  desist,  may  give  olf,  when  he  will.  Now 
then,  he  being  at  perfect  liberty,  under  no  bonds  or  tie,  he 
may  strive  longer  with  some,  than  he  doth  with  others: 
and,  according  as  he  doth  longer  continue  to  strive,  or  as 
he  doth  more  earnestly  plead,  (but  yet  in  a  way  short  of 
victorious,  all-conquering  grace,  which  bears  all  down  be- 
fore it,)  so,  the  guilt  cannot  but  be  the  greater,  that  i.s  in- 
curred by  continual  resistance ;  and,  they  must  needs  sink 
themselves  so  much  the  deeper  into  misery  and  death: 
they  that  have  some  taste  of  the  good  word  of  God,  and 
been  made  partakers  of  the  Holy  Ghost,  and  the  powers 
of  the  world  to  come,  and  yet  sin  them.selves  into  such  a 
state,  as  that  their  repentance  becomes  finally  impossible. 
Perhaps,  it  may  admit  of  a  genller  meaning  as  to  some  ; 
but  that  such  an  expression  is  used  as  admits  of  a  latitude, 
there  appears  so  much  the  more  of  divine  wisdom  in  it. 
But  it  is  plain,  that  many  never  do  repent.  By  how  much 
the  more  of  vigorous  etforls  have  been  put  forth  upon 
them,  without  effect,  so  much  the  more,  undoubiedly,  must 
they  finally  incur  of  this  misery,  or  sink  the  deeper  into 
this  death. 

There  is  a  sorer  punishment,  that  is  incurred  by  sinning 
against  that  Gospel,wherein  that  Spirit  breathes,  than  could 
be  by  sinning  against  the  law  of  Moses ;  as  in  that  Heb. 
X.  28.  and  onward.  "  If  he  that  despised  Moses'  law  died 
without  mercy  under  two  or  three  witnesses ;  of  how 
much  sorer  punishment,  suppose  ye,  shall  he  be  thought 
worthy,  who  hath  trodden  under  fool  the  Son  of  God,  and 
hath  counted  the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unclean  thing,  and  hath  done  despite  unto  the 
Spirit  of  grace  ?"  There  lies  the  acme  and  height  of  the 
wickedness  that  appears  in  this  case  :  that  is,  that  Spirit  is 
a  Spirit  of  grace,  that  they  have  been  contending  and 
striving  against ;  that  Spirit  of  all  goodness,  and  love, 
and  kindness,  and  benignity:  to  have  striven  again.st  that 
Spirit,  to  the  last  breath,  of  how  much  sorer  punishment 
shall  such  be  thought  worthy'!  The  sinning  against  one's 
own  conscience,  it  is  doing  a  violence  to  oneself,  and  to 
what  God  hath  made  superior  and  governing  in  us,  did 
appoint  it  to  be  so.  But  this  is  a  more  immediaie  and  di- 
rect affront  to  Heaven,  when  resistance  is  made  to  the 
Spirit  of  God  himself,  who  insinuates,  slides  into  the  mind, 
repeats  and  inculcates  from  time  to  time  ;  and  still  in  vain. 
It  is  a  fearful  thing  when  men  do  engage  in  a  continual 
war  with  their  own  consciences, — it  is  unnatural :  and  it 
is  a  great  offence  against  God  too.  Heathens  have  thought 
so;  as  particularly  Marcus  Antoninus:  "that  warned 
men,  if  they  would  live  well,  thev  must  live  with  God, 
and  keep  up  a  conversation  with  God,  and  that  (saith  he) 
we  shall  do,  if  we  do  not  offer  violence  to  and  tear  that 
vicarious  God  that  is  in  us,  which  God  hath  set  over  every 
man  to  be  the  guide  of  his  life."  But  when  an  affront  is 
offered  to  God  himself,  the  Supreme  Good,  (as  I  may  say,) 
not  to  that  vicarious  God,  but  to  the  very  Divine  Throne  : 
this  is  a  fearful  thing  to  do  so.  And  so  it  is  when  men 
are  continually  fighting  against  that  Spirit,  that  breathes 
in  the  Gospel.     And, 

[7.]  I  might  add  that,  undoubtedly,  men's  guilt  and  mi- 
sery must  be  greater  and  deeper,  according  as  they  do  ar- 
rive to  great  pitches  of  sin.  As  such  come  more  expli- 
citly to  hate  every  thing  of  goodness,  to  deride  and  scorn 
it,  according  to  the  gradations  that  are  observable  in  the 
beginning  of  the  first  Psalm,  they  at  length  seat  themselves 
in  thescorner's  chair;  they  that  make  it  their  business  to 
ridicule  religion  or  godliness;  or  they  that  sink  them- 
selves into  deeper  degrees  of  sensuality,  why,  according 
as  the  wickedness  in  which  they  wallow  is  fouler  and 
grosser,  so  it  cannot  be  but  their  misery  must  be  the  great- 
er in  which  they  involve  themselves.     And, 

[8.]  They  must  needs  be  in  the  worst  case,  in  point  of 
misery,  that  are  more  instrumental  in  spreading  wicked- 
ness in  the  world ;  whose  wickedness  is  more  diffusive  ; 
who  are  mere  partakers  of  other  men's  sins.  There  can  be 
•  PreacbedOctoljcrelh.  169<. 


1-227 


no  such  thing  as  supererogation,  in  point  of  merit,  by  good 
works;  but,  no  doubt,  there  may  be  in  pomt  of  demerit, 
by  wicked  works,  according  as  men  do  draw  in  more  ac- 
complices, and  do  more  join  in  a  conspiracy  against  God 
and  heaven.  So  much  the  more  guilt,  so  much  the  more 
miserable  must  they  be.     And  again, 

[9.]  Such  as  are  wicked  in  public  stations,  they  must 
proportionably  be  more  guilty  and  more  miserable ;  wricked 
magistrates  and  wicked  iiiinislers,  according  to  the  greater 
hurt  that  they  do,  or  the  less  good  that  they  do,  being  in- 
trusted with  such  talents,  or  having  such  power,  such  op- 
portunities improvable  for  good,  put  into  their  hands. 

And  lasl\y,  cate ris  paridns — They  thai  live  longer  in  sin, 
must  sink  deeper  into  death,  supposing  all  things  concur 
equally,  the  longer  the  worse.  The  sinner  of  a  hundred 
years  old,  he  is  the  more  deeply  and  dreadfully  accursed. 
As  in  that  Isaiah  Ixv.  20.  So  we  see  there  cannot  but  be 
different  gradations,  or  graduate  differences,  in  that  death, 
which,  in  the  kind  and  nature  of  it,  is  common  to  all. 

This  doth  claim  somewhat  of  general  use,  which  I  can- 
not insist  on  now;  no  subject  can  claim  it  more  than  this 
dolh,  to  which  we  can  apply,  or  turn  ourselves,  as  you 
may  hear  afterwards. 


LECTURE  XXXIIT.* 

Use.  We  therefore  come,  in  the  last  place,  to  improve 
what  hath  been  said  of  this  death,  by  way  of  application. 

1.  And  we  may  learn,  hence,  inasmuch  as  death  is  said 
to  have  passed  over  all,  for  that  all  have  sinned  ;  that  God 
is  not  unobservant  of  the  ways  of  men  in  this  world,  nor 
indifferent  how  they  demean  themselves.  Have  all  sinned  1 
Death  passed  over  all.  They  that  ihink  God  hath  forsaken 
the  earth,  concerns  not  himself  in  human  affairs;  why  do 
they  Ihinlc  sol  It  is  true,  the  judgment-day  and  the  state 
of  retribution  are  not  yet  come.  But,  in  the  mean  time,  are 
there  no  tokens  and  indications  upon  men,  of  divine  dis- 
pleasure 1  Is  there  nothing  to  signify  that  he  is  not  well 
pleased  with  a  wicked  world  1  Indeed,  because  his  judg- 
ments are  not  executed  with  greater  terror,  therefore,many 
times,  men's  hearts  are  set  in  them  to  do  evil.  And  if 
things  run  long  on  with  lhem,after  one  manner,because  they 
have  no  changes,  they  fear  not  God.  But  if  they  would 
use  their  understandings,  which  can  go  a  greater  compass 
than  .sense;  andif  they  would  look  about,  and  not  consider 
merely  and  abstractly  what  they  themselves  do  now  at 
present  feel,  but  what  appearances  there  may  be  perceived 
of  divine  displeasure  towards  this  world  in  general,  they 
may  see  by  tokens  express  enough,  that  God  is  not  well 
pleased  with  the  .state  of  things  in  this  world,  and  with  the 
course  and  carriage  of  men  in  it.  They  may  see  that  his 
wrath  "  is  revealed  from  heaven  against  all  ungodliness 
and  unrighteousness  of  men  ;  for  how  constantly  is  death 
every  where  following  sin,  death  passing  upon  all  men,  for 
that  all  have  sinned.  When  death  is  making,  in  a  more 
sensible  way,  such  spoils  nnd  havoc  in  this  world,  tumb- 
ling men  into  the  dust  every  where,  and  none  escapes — 
what !  have  men  reason  yet  to  Ihink,  that  God  is  indiffer- 
ent how  they  carry  themselves'?  that  he  takes  no  notice 
whether  men  obey  him,  or  disobey  him  1     But  again, 

2.  Since  this  is  the  very  state  of  the  oa.se,  death  past 
upon  all,  or  men  are  generally  in  a  miserable  state;  we 
may  collect,  hence,  that  God's  deportinent  towards  men  is 
very  becoming  of  him,  and  most  suitable  to  the  slate  of 
their  case.  "  Death  hath  passed  over  all,  for  that  all  have 
sinned."  Nothing  could  be  more  worthy  of  God,  than  to 
let  it  be  as  it  is  with  men,  in  this  respect ;  that  is,  to  let 
death  pass  over  all ;  that  it  should  spread  its  dark  and 
horrid  shadow  over  this  world,  as  we  find  it  every  where 
doth.  Nothing  could,  I  say,  be  more  worthy  of  God,  or 
more  suitable  to  the  state  and  condition  wherein  sin  hath 
constituted  the  sons  of  men.  And  this  will  appear  yet 
more  distinctly,  whether  we  consider  God's  dispensation 
towards  men,  in  this  respect,  for  the  present;  or  whether 
you  consider  again  his  determination  concerning  them 
for  the  future. 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Paht  IJ. 


(1.)  If  we  consider  his  dispensation  towards  them,  for 
the  present,  nothing  could  he  more  becoming,  more  wor- 
thy of'God,  or  more  siliiable  to  such  a  creature  as  man, 
DOW  in  his  lapsed  and  apostate  state.  For,  as  to  his  pre- 
sent dispensation,  you  may  find  a  concurrence  of  two 
things:  iirsl,  such  a  severily,  as  wherein  God  doth  most 
becomingly  animadvert  upon  the  sinfulness  of  the  world, 
and  show  him.self  displeased  ;  and  secondly,  such  lenity, 
as  by  which  he  yel  signifies  himself  placable  and  willing 
to  be  reconciled.  Nothing  could  be  more  suitable,  more 
becoming  God,  considering  the  present  slate  of  lapsed 
man,  wiih  respect  to  the  tenor  of  his  present  dispensation 
towards  him,  than  thilt  there  should  be  such  a  mixture  as 
this  of  God's  conduct  towards  this  world  :  that  is,  severity, 
to  show  that  he  is  not  well  pleased  ;  lenity,  to  signify  that 
he  is  yet  placable.  What  could  be  more  becoming  God  1 
Both  these  are  interwoven  in  the  whole  course  of  God's 
dealings  with  men ;  as  hath  been  told  you.  There  have 
been  tokens  of  severity,  that  men  might  understand  and 
know  that  God  doth  not  like  their  ways  and  manners. 
Death  is  every  where  playing  i(s  part,  and  rolling  men 
into  the  grave  before  one  another's  eyes.  And  men  may 
every  where  perceive  the  effects  of  a  malediction  upon 
themselves,  and  upon  their  concernments  and  affairs  in 
this  world.  But  yet,  notwithstanding,  there  are  significa- 
tions, too,  of  God's  placableness,  his  willingness  to  be  re- 
conciled, even  where  there  is  no  Gospel,  but  much  more 
where  there  is  :  where  there  is  no  Gospel,  God  leaves  not 
himself  without  witness,  in  that  he  doih  good,  giving  men 
rain  from  heaven,  and  fruitful  seasons,  and  filling  their 
hearts  with  food  and  gladness.  And  even  liis  patience, 
and  forbearance,  and  long-suffering,  they  have  a  leading- 
ness,  (as  we  have  had  occasion  at  large  to  show  you,)  unto 
repentance.  And  me  will  have  a  fearful  account  one  day 
to  make  of  it,  that  have  not  been  led  thereunto,  nor  un- 
derstood that  design. 

But  where  the  Gospel  comes,  thcffe  (you  know)  God 
shows  himself  as  be  is  in  Christ,  "  reconciling  the  world 
to  himself,  that  sin  might  not  be  imputed,"  2  Cor.  v.  19. 
What  can  be  more  suitable  than  this  to  a  Being  of  most 
absolute  perfection,  in  whom  the  perfections  of  wisdom, 
and  justice,  and  holiness,  are  in  conjunction  with  the  per- 
fections of  kindntss,  goodness,  love,  and  favourable  pro- 
pensions  toward.'  his  cretitures :  nor  could  any  be  more 
suitable  to  men  ia  this  their  pre.sent  state,  (it  being  a  state 
of  probation,)  a  state  of  trial,  of  leading,  and  precedane- 
ous  to  another  slate. 

And,  according  to  all  the  mea.sures  of  wisdom  and  equity, 
this  is  always  reckoned  most  suitable  where  there  is  guilt 
that  appears  chargeable,  and  that  it  may  be  charged  ;  and 
that,  while  a.s  yet  a  public  judgment  is  not  given,  and  hath 
not  had  its  effect.  If  we  do  but  con.sider,  (and,  indeed, 
we  can  but  judge  as  men  of  things,  and  use  the  best  un- 
derstanding, as  such,  that  we  have,)  tVe  see  how  men  do 
commonly  judge  in  such  and  the  like  cases.  That  is,  sup- 
pose one  be  vehemently  suspected  of  some  flagitious  crime 
among  men,  but  the  matter  isnot  yet  brought  to  judgment  ; 
such  a  person  is  neither  to  be  treated  ns  an  innocent  person 
nor  as  a  convicted  one.  You  know  that  so  the  wisdom  of 
human  governments  doth  detenuine  every  where.  And 
the  case  speaks  itself,  that  these  are  apt,  and  fit,  and  suit- 
able methods;  they  carry  their  own  reason  in  them.  Stich 
persons,  before  the  solemn  public  judgment,  and  the  con- 
sequent e.xecution  upon  that  judgment,  are  neither,  I  say, 
treated  as  innocent,  nor  as  convicted ;  but  there  is  a  mi.t- 
ture  in  the  treatment,  which  they  generally  find  and  meet 
with  :  .some  kind  of  severity  they  do  undergo,  even  before 
their  trial  and  judgment,  which  may  be  looked  upon  a.s 
some  way  penal ;  and  in  some  degree  it  is  so.  Nor  is 
there  any  thing  of  severity  used  towards  such,  but  upon 
some  proof,  upon  some  evidence,  as  such  persons  are  con- 
vened and  accused  before  a  magistrate,  convicted  in  some 
way,  though  they  have  not  a  full  conviction:  they  are 
brought  before  them,  committed  by  them,  held  under  re- 
straint, that  justice  may  not  be  eluded  ;  but  that  they  may 
be  in  safe  custody.  But  yel,  for  all  that,  there  is  no  for- 
mal judgment  passed  upon  them,  nor  execution  conse- 
quent unto  such  judgment,  till  there  have  been  a  very  for- 
mal trial,  and  a  full  conviction. 

Much  at  the  same  rate,  is  the  state  of  the  case  here  be- 


tween God  and  men,  though  aot  for  the  .same  rea.sons,  not 
in  all  respects  for  the  same;  not  that  the  delinquents  may 
be  in  safe  custody,  and  so  finally  not  escape  his  justice; 
for  he  knows  well  where  to  have  them  at  any  time,  and  any- 
where. Nor  is  any  thing  of  lenity  used  towards  them, 
upon  the  account  that  they  are  not  convicted,  nor  fully 
convicted.  For  every  man's  case  lies  perfectly  open  to 
the  divine  view  ;  but  there  is  severity  used  towards  them, 
partly  for  warning  to  others,  and  partly  for  monition  and 
excitation  to  themselves  ;  because  God  intends  a  treaty, 
and  deals  with  them  in  order  to  pardon  and  forgiveness, 
which  is  not  the  usual  design  of  human  governments. 
And  for  the  same  reason  is  lenity  used  towards  them  ;  not 
because  they  are  not  convicted:  for  their  matter  halh,  to 
the  Divine  eye,  a  thorough  perspeciion,  and  the  whole 
state  of  their  case  at  last  is  seen  through  and  through.  But, 
as  was  said,  that  by  such  gentleness  they  may  be  more 
treatable,  and  capable  of  being  applied  t<i,  in  order  to  their 
conversion  and  final  salvation.  But  upon  the  whole,  no- 
thing could  be  more  becoming  of  God,  than  that  there 
should  be  such  a  mixture  as  we  find  of  severity  and  lenity 
in  this  present  dispensation,  antecedent  to  the  future  judg- 
ment that  is  10  pass  upon  them.    And  then, 

(3.)  Nothing  could  be  more  becoming  of  God,  than  the 
determinalion  that  he  settles  concerning  man  for  the  future; 
that  is,  that  this  death,  in  all  the  fulness  of  it,  shall  finally 
be  inflicted  upon  them  that  are  finally  impenitent ;  those 
that  persevere  in  enmity  and  rebellion  to  the  last,  and  never 
consort  with,  never  hearken  to,  the  terms  and  overtures  of 
reconciliation  ;  for  what  else  should  be  done  in  such  a  case 
as  this  1  Do  but  consider  the  nature  of  man.  He  hath  a 
mortal  part  about  him.  It  is  not  reasonable  to  think,  that 
God  should  make  that  mortal  part  immortal,  only  that  men 
mightcontinue.sinningagainst  him,  on  earth,  uninterrupt- 
edly and  everla.stingly.  Wa.?  that  to  be  expected  that  it 
should  be  so  1  And  he  hath  an  immortal  part,  a  mind  and 
spirit  that  is  immortal.  What  should  be  done  in  such  a 
case,  with  such  a  creature  as  man  '!  was  he  to  annihilate 
Ihat  immorial  part'?  That  was  aslittle  to  be  expected,  that 
God  should  have  made  such  a  creatures  with  such  a  nature, 
and  then  seem  to  repent  that  he  had  made  him  such,  and 
so  that  he  should  immortalize  that  which  was  mortal ;  or, 
as  I  may  say,  mortalize  that  which  was  immortal. 

But,  I  say,  that  he  should  do  either  the  one  or  the  other, 
was  for  no  reason  in  the  world  to  have  been  expected  from 
God,  the  great  Lord  and  Maker  of  all.  He  deals  with  the 
creatures  that  he  hath  made,  suitable  to  the  natures  that 
he  halh  given  them.  It  could  not  be  any  blemish  to  the 
divine  perfections,  that  he  made  man  at  the  first  with  such 
a  nature.  If  his  mortal  part  alwaj's  hanged  about  him,  it 
should  have  made  him  capable  of  no  higher  felicity  than 
this  earth  did  afford ;  and  sure  that  had  been  a  diminu- 
tion of  the  divine  goodness.  If  he  had  not  made  him  with 
an  immortal  mind  and  spirit,  he  had  not  been  capable  of 
felicity,  as  he  had  nol,  it  is  true,  been  liable  to  endless  mi- 
sery. But  then,  he  had  not  been  capable  of  future  felici- 
ty. Therefore,  consider  the  matter  how  you  will ;  look 
upon  fill  men  as  having  sinned,  and  consider  death  here- 
upon to  have  passed  over  all,  nothing  could,  in  this  case, 
be  more  becoming  of  God,  than  his  deportment  towards 
men  ;  whether  you  consider  his  present  dispensations  to- 
wards him,  or  whether  you  consider  his  determinations 
for  the  future.     But  then, 

3.  We  have  this  further  to  collect,  ihat  men's  deport- 
ment, in  this  case,  is  most  unsuitable,  most  unbecoming  of 
them,  and  most  unanswerable  to  the  stale  of  their  own  case. 
Death  hath  pa.sscd  over  all.  Do  men  carry  it  suitable  here- 
unto 1  We  might,  in  many  instances,  show  you  how  far 
they  are  from  doing  so,froin  carrying  it  suitable  to  this  state 
of  iheir  case  ;  that  is,  their  being  under  a  universal  death. 

(1.)  Verv  plain  it  is,  that  many  never  think  any  such 
thought, — "  1  am  under  a  doom."  It  is  true,  they  cannot 
escape  thinking  themselves  mortal,  and  that  sometime  or 
other  they  must  die;  but  that  this  is  a  doom,  a  sentence 
upon  them  from  an  offended  Creator  ;  how  many  are  there 
that  pass  awav  their  days,  and  never  think  such  a  thouffhtl 
"  I  am  a  sinful  creature;  and  God  hnth  been  oflended; 
and,  therefore,  I  must  die  ;  and,  therefore,  I  am,  in  many 
olher  respects,  miserable  in  the  mean  time."  How  many 
that  never  think  one  such  thought,  that  never  consider  the 


Lew.  XXXIII. 


THE  FALL  AND  FALLEN  STATE  OP  MAN. 


1229 


state  of  their  case  as  it  relates  to  God.  The  miseries  that 
befall  men  here  under  the  stm,  they  seem  to  apprehend  as 
if  they  sprung  out  of  the  dust,  but  apprehend  nothing  of  a 
nemesis,  of  a  vindicia,  of  divine  displeasure  therein. 

Indeed,  if  there  were  a  correspondency  in  the  temper  of 
men's  souls,  unto  the  state  of  their  case,  in  this  respect, 
wherein  soever  God  testifies  his  resentment,  they  would 
have  a  resentment.  By  all  these  etforts  of  present  divine 
justice,  upon  an  apostate  world,  God  is  expressing  this  his 
resentment;  "  I  am  ill  used  by  my  own  creatures;"  thai 
is  the  language  of  every  such  providence.  "  The  creature.' 
that  I  have  made,  carry  it  insolently,  injuriously,  unduti- 
fully  to  me."  Providences  are  vocal  and  articulate,  do  no; 
only  carry  a  voice  with  them  many  times,  but  a  voice  thct 
is  expressive  of  a  meaning,  which  is  interpretable ;  the 
Lord's  voice  cries  many  times  to  the  city,  and,  in  general, 
it  speaks  this  sense  every  where  ;  where  his  providences 
are  afflictive,  and  reach  men's  bones,  and  their  flesh,  or 
touch  them  in  any  other  sensible  effect,  God  is  angry,  these 
are  the  breakings  forth  of  his  just  displeasure  towards  a 
wicked  world,  against  sinful  revolted  creatures.  But  with 
the  most,  there  is  nothing  of  this  kind  thought  of;  and 
therefore,  they  are  full  of  lamentations  for  the  evils  that  Jo 
befall  them,  accounting  them  infelicities;  but  never  lojk 
upon  them  as  penalties;  which,  if  they  did,  that  would 
carry  a  signification  with  it  of  their  own  guiltiness;  that 
these  things  befall  me  as  a  sinner,  and  as  an  offending 
creature.     And, 

(2.)  Where  there  are  any  such  thoughts,  how  rarely  do 
they  stay  in  the  minds  of  men,  and  how  seldom  do  they 
dwell  upon  the  contemplation  of  any  such  thingl  Where- 
as, if  matters  were  witti  men  as  they  should  be,  in  these 
respects,  these  should  be  their  thoughts  lying  down  and  ri- 
sing up,  and  from  day  to  day,  all  the  day  long,  as  while 
men  do  yet  remain  in  an  impenitent  and  unreconciled  state. 
God  speaks  his  mind  in  reference  to  such,  that  he  "  is  angry 
with  the  wicked  every  day ;"  so  then  it  should  be  thought 
of  every  day.  And  it  would  make  men's  spirits  most  rest- 
less and  unea.sy  with  them.  O !  what  an  insupportable 
thing  is  it  to  be  under  the  displeasure  of  him  that  made 
me  I  and  that  he  should  be  angry  with  me  every  day  ;  that 
his  displeasure  should  be  upon  me,  even  while  I  am  eat- 
ing, as  was  said  concerning  the  people  in  the  wildernc'^s; 
"  his  wrath  came  upon  them  while  they  were  eating,  while 
the  meat  was  vet  in  their  mouths."  Sure  it  would  make  a 
man  never  eat  with  pleasure,  when  this  should  be  under- 
stood to  be  the  state  of  his  case.     And  again, 

(3.)  Men  do  not  meditate  an  escape.  How  little  is  there 
to  be  seen  of  any  such  thing,  in  this  world,  as  flying  from 
the  wrath  to  come  !  as  John  the  Baptist's  auditors  are  said 
to  be  doing  in  a  kind  of  fright — "  Who  hath  warned  you  to 
flee  from  the  wrath  to  come  V  How  little  is  it,  that  looks 
like  this,  in  this  wretched  world !  There  would  be  consulta- 
tions, if  men  were  aware  of  this  state  of  their  case,  and  their 
spirits  were  impressed  any  way  suitable  to  it.  There 
would  be  counsel  held  :  "  We  are  under  divine  displeasure ; 
what  course  shall  we  take  to  avert  if!  to  appease  that  anger 
which  we  cannot  bear  ;  which  will  consume  and  burn  up 
all  before  it,  if  it  continue  unappeased  ■?"    And  again, 

(4.)  For  the  most  part,  men  are  taken  up  about  alien 
things,  things  most  alien  and  remote  from  any  thing  of  this 
kind,  or  what  the  exigency  of  their  case  requires  and  calls 
for;  even  though  they  are  warned  and  told  of  it,  and  called 
upon  from  time  to  time.  This  is  no  new  or  strange  doc- 
trine among  us,  who  live  under  the  Gospel ;  that  the  state 
of  man  is  a  slate  of  sin  and  misery;  to  tell  men,  you  are 
by  nature  children  of  wrath,  you  are  under  guilt,  you  are 
sinners,  and  "the  wages  of  sin  is  death;"  this  is  not 
strange  to  the  ears  of  men.  You  cannot  have  lived  years 
together  under  this  Gospel,  but  you  must  have  heard  of 
these  things  often;  and  surely  the  generality  of  them  who 
were  wont  to  hear  the  Gospel,  do  hear  these  things  fre- 
quently inculcated.  But  what  are  the  workings  of  their 
minds  and  thoughts'?  Do  they  bear  any  correspondency 
to  such  things  as  these,  so  often  urged  upon  them?  "You 
are  a  guilty  creature,"  saiih  the  word  of  God  unto  them  ; 
"you  are  under  death.  What  will  you  do  in  this  ca^el 
what  course  will  you  takeV  "Why,  I  will  clothe  myself 
as  decently  as  I  can ;  I  will  go  in  a  modish  dress ;  I  will 
try  the  relishes  of  this  or  that,  or  the  other  sort  of^wine." 


"  Why,  you  are  an  undone  creature ;  you  lie  under  death : 
what  do  you  wish  in  this  case  1"  "  I  wish  I  had  as  neat 
and  as  well-furnished  a  house  as  my  neighbour;  I  wish 
that  such  a  commodity  would  fall,  that  I  might  have  the 
better  time  to  buy;  or  that  such  a  commodity  would  rise, 
that  I  might  have  the  better  time  to  sell."  With  things  so 
altogether  alien  from  this  business,  are  men  taken  up  in  a 
continual  course.  "  What  is  all  this  to  the  stale  of  your 
case  1  You  are  under  death,  man  I  do  you  understand  that  ■? 
You  are  under  guilt ;  and  by  being  under  guilt,  lie  under 
death."    And, 

(5.)  They  seek  relief  against  the  miseries  of  their  present 
state,  by  such  things  as  not  only  do  not  afford  it,  but  make 
their  case  worse,  or  they  have  that  constant  tendency  to 
make  them  worse.  "  Death  that  hath  passed  upon  all,  hath 
passed  upon  you:"  they  are  repeatedly  told  so.  "Well, 
what  do  you  ihink  of  it  1"  They  have'  the  presumptuous 
appearances  of  death  continually  in  view  ;  but  the  inward 
sense  of  their  heart  is  such  as  this :  "  O,  that  I  were  a  rich 
man  ;  that  I  had  a  great  estate  ;  that  I  had  but  opportunity 
enough  to  live  a  voluptuous  life!"  or,  "  Such  a  one  hath 
wronged  me ;  I  wish  I  knew  how  to  be  revenged  of  him !" 
Men  ihink  to  relieve  themselves  against  what  annoys 
them,  and  is  apart  of  the  misery  of  their  present  state,  by 
things  that  would  not  only  be  no  relief,  but  make  their 
case  far  worse.  For  do  you  think  it  would  mend  your 
case,  or  would  you  be  happier  men,  and  safer  from  eternal 
death,  and  from  Divine  justice,  that  threatens  you,  or 
presselh  you,  if  you  were  richi  If  you  were  neversorich, 
could  you  thereby  redeem  your  souls,  and  expiate  your 
guilt,  and  make  satisfaction  to  the  justice  of  an  offended 
God  1  If  you  could  live  immersed  and  swallowed  up  in 
pleasure  and  voluptuousness,  would  that  better  your  case  1 
Would  it  not  make  it  far  worse  "?  If  you  had  the  revenges 
you  would  seek;  if  you  could  gratify  the  enmity  of  your 
own  heart,  (which  is  part  of  your  mi.serj',  and  a  great  part 
too,)  by  making  another  man  miserable  also,  would  that 
mend  your  easel  Nay,  would  it  not  increase  the  guilt'? 
Would  it  not  strengthen  your  bonds,  and  lay  you  yet  more 
open  to  divine  displeasu  re'?  Again ,  in  the  last  place,  though 
one  might  multiply  instances  of  this  kind  much  further, 

(6.)  They  are,  for  the  mo.st  part,  (so  far  as  their  exter- 
nal circumstances  will  admit  of  it,)  jocund  and  merry,  and 
very  well  pleased  with  their  state.  How  little  suitable  to 
this  apprehension,  "  Death  has  passed  over  all."  We 
dwell  in  a  world  deluged  with  misery,  and  through  which 
men  are  generally  making  way,  and  sinking  deeper  and 
deeper  info  eternal  misery,  and'intothat  state  wherein  death 
IS  to  be  consummate,  and  in  its  fulness.  To  have  the  op- 
portunity (as  there  are  none  but  have  very  frequently)  to 
hear  di.scourses  of  men,  in  whom  there  yet  never  appeared 
the  least  sign  or  token  of  repentance  or  reconciliation  with 
God,  how  jolly  and  frolicsome  ihey  can  be,  (if,  I  say,  their 
external  circumstances  can  admit  it,)  would  you  think 
these  men  considered  themselves  asunder  death,  as  under 
a  doom  from  the  God  against  whom  they  have  sinned  1 

Is  it  not  wondered  at,  if  a  condemned  crew  in  chains, 
and  only  expecting  the  hour  of  execution,  should  be  enter- 
taining themselves  with  music  and  dancing,  and  pleasant 
stories'?  How  amazing  a  thing  is  this  !  would  vou  not  say 
of  such  "  laughter,  it  is  madness  1"  and  of  such  "mirth, 
what  doeth  it'?"  as  the  wise  man  saith,  Eccl.  ii.  2.  Why 
such  deportments  as  these,  are  they  like  men  perishing, 
going  down  to  perdition  1  To  be  pleasant  and  merrv,  and 
not  to  be  reconciled,  not  yet  to  be  at  peace  with  God,  to 
have  no  security  from  the  wrath  to  come;  to  have  death 
hanging  over  a  man's  head,  not  as  the  way  to  glory,  but 
as  a  doom  and  curse  upon  him;  and  to  be  jovial  and  fro- 
licsome under  all  this,  would  amaze  any  man  that  were 
serious,  to  consider  that  it  can  be  so  !  And, 

4.  We  may  further  collect,  hence,  how  little  it  is  that 
principles  do  signify,  generally,  with  men.  Though  those 
principles  be  never  so  common,  and  never  so  certain,  and 
evident,  yet  how  little  do  they  signify  !  That  the  state  of 
man  is  a  sinful  and  miserable  state,  is  a  common  principle; 
it  is  a  principle  that  doth  obtain,  not  only  among  Christians, 
but  among  pagans;  their  writings  and  books  are  full  of  it. 
Mo.st  pathelical  complaints  and  lamentations,  we  frequently 
meet  with,  in  their  books,  upon  this  account,  speaking  of 
the  degenerate  state  of  man,  and  that  he  is  not  the  creature 


1330 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  II, 


that  at  first  he  was  ;  and  speaking  of  his  miserable  state, 
and  even  in  a  way  of  luiiiesis,  and  as  the  effect  of  his  dis- 
pleasure, who  made  him,  and  hath  been  offended  by  him. 
But  among  Christians,  it  is  so  common  a  principle,  that 
every  child  that  hath  learned  any  thing  of  his  catechism, 
(as  I  hope  you  generally  do  catechise  your  children,)  if 
you  but  ask  them,  What  is  the  state  of  man  by  nature  1 
they  will  answer.  It  is  a  state  of  sin  and  misery: — ^just  the 
very  meaning  of  the  text :  "  Death  hath  passed  over  all, 
for  that  all  have  sinned." 

But  how  strange  is  it  now,  that  so  common  a  principle 
should  signify  so  little  !  and  again,  that  so  evident  and  so 
certain  a  principle  should  have  so  little  signification  and 
efficacy  with  it  as  a  principle!  that,  though  the  state  of 
man  is  a  miserable  state,  and  that  he  lies  under  death,  is 
matter  of  fact,  it  should  have  no  more  effect!  Indeed,  as 
to  the  most  tremendous  part  of  this  death,  that  is  out  of 
sight  with  many;  but,  for  the  more  sensible  part,  that  lies 
open  to  every  one's  view.  It  can  be  a  doubt  with  no  man, 
whether  he  shall  die  or  no.  Death  passeth  over  all.  But 
how  wonderful  a  thing  is  it,  that  a  principle,  a  common 
principle,  a  most  evident  principle,  and  that  carries  the 
greatest  certainty  with  it  imaginable,  (as  to  what  at  least 
doth  highly  deserve  our  consideration,)  should  be  so  in- 
effectual ! 

And  as  to  the  other  part,  it  is  generally  professed,  and 
they  who  make  it  their  business,  as  much  as  they  can,  to 
disbelieve  that  more  dreadful  part,  that  remaining  and  un- 
seen part  of  this  miserable  state,  yet  have  not  conquered 
the  fear  of  it ;  if  they  have  conquered  the  belief  of  it,  yet 
it  is  plain,  they  have  not  conquered  the  apprehension  of 
it :  there  is  formido  opposilo,  and  cannot  but  be ;  for  at  least 
they  know  nothing  to  the  contrary;  they  can  never  prove 
the  contrary,  that  there  is  no  hell,  no  judgment  to  come. 
And,  in  a  matter  of  this  nature,  men  that  would  but  act 
according  to  the  common  reason  of  men,  would  think  that 
the  matter  did  need  demonstration,  that  there  is  no  such 
thing,  and  not  run  a  mad  hazard  and  adventure ;  when 
there  is  nothing  lost  in  the  course,  to  which  the  truth,  in 
this  case,  (supposing  it  to  be  truth,)  would  lead ;  and 
when,  by  following  the  contrary  course,  the  misery  and 
mischief  that  must  ensue,  are  both  unsupportable,  and 
will  shortly  be  irretrievable. 


LECTURE  XXXIV.* 

The  remaining  Use  that  I  intend,  will  be  only  directive, 

1.  To  such  as  yet  abide  in  this  death,  that  have  passed 
over  all :  and  we  have  reason  to  apprehend  that  to  be  the 
case  of  some :  and,  2.  To  those  that  have,  through  the 
grace  of  God,  in  good  measure,  escaped  out  of  it. 

1.  To  the  first  sort,  I  have  a  few  things  to  recommend 
by  way  of  direction.  I  cannot  tell  how  to  apply  things  to 
persons  particularly :  that  you  must  do  yourselves,  as  you 
find  it  to  be  with  you.  But  if  that  be  the  case  of  any 
among  you,  that  they  have  reason  to  judge  so,  that  they 
abide  in  this  death  that  has  passed  upon  all,  then  I  would 
have  such, 

(1.)  To  apprehend  that  this  is  the  common  case,  and 
may  probably  be  their  own,  as  to  that  which  is  most  dismal 
and  horrid  in  this  death,  that  hath  hitherto  passed  over  this 
world.  It  is  (as  I  told  you  the  last  time)  one  thing  to  en- 
tertain a  truth,  as  a  mere  notion  in  the  mind,  against  which 
we  have  nothing  to  say,  and  to  give  but  a  faint  negative 
assent  to  it ;  to  wit,  not  to  di.ssent  or  disagree  to  it :  and 
another  thing  <o  receive  it  as  a  vital  and  practical  princi- 
ple, that  influenceth  a  man's  heart,  forms  his  spirit,  and 
governs  his  course  accordingly  thereunto.  And  so  is  this 
very  little  apprehended  to  be  the  common  case,  that 
"  death  hath  passed  over  all."  But  labour  you  feelingly  to 
apprehend  it,  as  to  what  is  most  obvious  every  way  ;  that 
is,  that  we  are  all  subject  to  bodily  distempers  and  dis- 
eases, which  are  tendencies  to,  and  will  end  in,  death: 
why,  about  this,  we  can  none  of  us  be  in  any  doubt.  We 
are  sensibly  told  it,  even  in  our  flesh  and  bones,  from  day 
to  day.  But  the  worst  part  of  this  death  is  what  oiu'  flesh 
•  Preached  Oct.  13th,  1694. 


cannot  feel ;  that  is,  a  death  upon  our  spirits ;  that  our 
minds  and  hearts  are  disaffected  to  God,  dead  towards 
God,  in  direct  opposition  to  what  the  case  is  with  the  re- 
generate, and  which  they  ought  to  be  judged  and  reckon- 
ed, as  to  themselves.  "  Reckon  yourselves  (saiththe  apos- 
tle, Rom,  vi.  11.)  dead  indeed  unto  sin,  but  alive  unto 
God."  The  death  that  stands  in  opposition  to  this  life,  is 
the  worst  and  most  horrid  part  of  the  death  that  hath 
passed  over  this  world. 

Labour  to  apprehend  this  to  be  the  common  case ;  and 
then  consider,  whether  it  be  not  your  own.  If  the  matter 
do  look  with  a  dubious  aspect,  it  ought  to  be  considered 
with  so  much  the  more  attentiveness,  and  with  so  much 
the  deeper  thoughts.  And  a  slight  hope  that  there  is  an 
alteration,  should  not  satisfy;  and,  indeed,  you  cannot 
reasonably  think  this  to  be  a  little  thing,  or  that  it  should 
aot  be  greatly  considerable.  For  is  it  a  small  matter  to 
have  passed  from  death  to  life  1  This  death  passed  over 
all ;  and  an  escape  out  of  it,  is  not  so  little  a  thing,  when 
jou  compare  those  two  expressions,  1  John  iii.  14.  "  Abi- 
ding in  death;"  and,  having  "  passed  from  death  to  life;" 
r.  must  be  a  most  close  and  pungent  question — ■"  Which 
15  my  case  1  Either  I  have  passed  from  death  to  life;  or 
I  continue  still  in  death."  And,  therefore,  it  ought  to  be 
considered  over  and  over,  "  How  stands  my  case  towards 
God  1  I  have  a  natural  life  in  me,  in  which  I  am  capable 
o!'  natural  actions;  but  I  have  a  holy  life  in  me,  by  which 
I  am  capable  of  the  actions  that  are  suitable  and  proper  to 
that?  by  which  I  can  act  and  move  towards  God,  not 
simpliciter  or  absolute,  but  qvnad  hoc ;  to  that  one  end  and 
principle  it  was  made ;  for  there  is  a  deadness,  no  propen- 
sion  towards  God,  as  regeneration  would  make  it  alivf 
towards  God.  "  How  is  it  with  me  in  this  respect ■?"  Thai 
ought  to  be  deeply  considered.  "Is  not  this,  the  horrid, 
dismal  death  that  hath  passed  upon  all,  still  upon  mel' 
And, 

.(2.)  There  is  this  further,  that  will  be  suitable  by  way 
of  direction  to  that  former  case,  to  mind  those  things  prin- 
cipally that  are  most  pertinent  to  it,  and  to  be  less  con- 
cerned about  lesser  things.  And  pray  let  such  take  in  this 
direction:  Have  you  rea.son  to  apprehend  this  to  be  your 
case,  (and  a  fearful  case  it  is,)  that  that  death,  even  the 
worst  of  it,  that  hath  passed  over  all,  remains  upon  you  1 
Why,  then,  think  of  those  things  that  are  most  pertinent 
to  that  case  ;  and  consider  less  the  lesser  things.  As  to 
whatsoever  you  have  to  complain  of  besides,  say  with 
yourselves,  "  Aye,  but  all  this  is  nothing  to  the  death  that 
is  upon  my  soul :"  and  it  looks  like  distraction,  when  men's 
minds  are  wholly  engaged  and  taken  up  about  lesser 
things  ;  but,  about  this  greater  and  more  important  thing, 
they  have  no  consideration  at  all.  As  if  one  should  seem 
concerned  that  he  hath  a  scratched  finger,  when  he  hath 
a  mortal  wound  in  his  brea.st  that  he  is  unconcerned  for  ; 
or,  that  he  should  have  lost  a  pin,  when  his  house  is  on 
tire  ;  or,  that  a  man's  head  should  lie  easy  upon  the  block, 
when  the  fatal  stroke  is  just  going  to  be  given.  For,  do 
but  consider  what  this  will  come  to  at  length  ;  this  death 
will  be  eternal  death.  The  disinclination  and  deadne.ssof 
man's  spirit  towards  God,  can  have  no  other  issue,  finally, 
but  "  Depart  from  me,"  if  it  continue.  You  are  departing 
from  God ;  you  will  be  continnally  departing :  why.  De- 
part from  me  for  ever.  This  sort  of  death  upon  the  souls 
of  men,  it  is  not  a  distinct  thing  from  the  state  of  hell ;  it 
is  the  same  thing  begun ;  there  is  no  further  difference 
than  between  death  inchoate,  and  death  consummate. 
And,  indeed,  every  thing  that  a  man  doth,  and  every  thing 
thai  a  man  saith,  is  all  idle  impertinency,  while  this  great 
is  neglected.  "  Seek  first  the  kingdom  of  God  and  his 
righteousness,"  is  the  advice  of  our  Saviour.  You  are 
seeking  many  other  things ;  but  have  you  observed  the 
order,  to  seek  that  in  the  first  place  1  Otherwise  you  have 
mistaken  the  order.  What  other  things  you  may  lawful- 
ly seek,  you  are  then  to  seek,  when  you  have  begun,  duly 
and  regularly,  with  the  first.  And,  therefore,  if  another 
should  tell  you  of  such  and  such  things  that  are  not  so 
well  in  the  state  of  your  case  externally;  such  a  man 
hath  failed,  that  owes  you  money,  or  the  like;  you  may 
answer  him  ;  "  Alas !  do  not  tell  me  of  these  things,  I  am 
dead  towards  God,  what  do  you  tell  me  of  this  or  thaf! 


Lect.  XXXIV. 


THE  PALL  AND  FALLEN  STATE  OP  MAN. 


1331 


I  am  like  to  be  lost  for  ever,  if  grace  do  not  give  a  speedy 
help  to  the  sad  state  of  my  case."    And  again, 

(3.)  Look  upon  this  case  of  yours  as  being,  though  very 
sad,  yet  not  remediless,  yet  not  uncurable;  look  upon  it  as 
a  remediable  case.  For  it  is,  indeed,  all  one  as  to  any  thing 
of  real  gain  and  advantage,  not  to  apprehend  your  case  to 
be  sad,  and  not  to  consider  it  as  capable  of  a  remedy- 
Upon  the  former  supposition,  there  will  be  no  care  at  all 
exercised  about  it;  and  upon  the  latter  supposition  there 
will  be  no  hope.  But  there  must  be  a  setting  of  both 
these  on  foot;  you  must  have  a  care  about  the  state  of 
your  souls ;  and  you  must  have  hope  about  it  too ;  or 
else  nothing  will  be  done  in  you,  or  by  you,  that  will  be 
of  any  value.  You  should ,  therefore,  consider  and  bethink 
yourselves,  that  there  is  a  way  of  escaping  out  of  so  great 
a  death ;  that  many  have  escaped  you  know ;  and  they  can 
think  of  it  with  pleasure,  and  take  delight  in  their  know- 
ing of  God,  and  conversing  with  him.  Divers  that  have 
(it  may  be)  spoken  to  you  of  such  things  of  God,  as  you 
have  not  found  in  yourselves.  But  that  which  hath  been, 
may  be;  that  which  you  see  by  frequent  experience 
wrought  in  others,  may  be  wrought  in  you.  God,  that 
hath  been  so  rich  in  mercy  to  others,  why  may  he  not  be 
God  rich  in  mercy  to  you  also  1 

Thus  you  should  consider  the  matter  as  capable  of  a  re- 
medy. There  is  a  word  of  life  sent  forth ;  and  there  is  a 
Divine  Spirit  breathing  in  this  world,  even  upon  this 
world  that  is  lost  in  death;  and  it  hath  reached  many  with 
mighty  influences.  This  is  that  which  ought  to  be  a 
mighty  spring  of  hope  to  such  as  will  not  abandon  them- 
selves to  despair.  Do  not  say  concerning  yourselves, 
"  There  is  a  death  abiding  upon  my  soul,  and  therefore,  it 
must  be  always  so ;"  for  that  is  to  suppose  there  is  no  dif- 
ference between  earth  and  hell ;  between  the  .state  of  men 
under  the  Gospel,  and  the  state  of  devils  under  an  eternal 
doom,  in  the  full  execution  of  it. 

I  pray  consider,  our  business  is  not  to  instruct  the  in- 
habitants of  hell,  but  to  speak  to  the  living  on  this  side  of 
the  grave.  We  are  teaching  men,  and  not  devils.  And 
none  should  put  themselves  into  their  state  and  case,  as  if 
they  had  nothing  at  all  to  do,  but  merely  to  wait  till  the 
fulness  of  death  should  come  upon  them,  and  swallow 
them  up.  Our  Lord  saith,  "Look  unto  me  and  be  ye 
saved,  all  ye  ends  of  the  earth."  And  when  such  a  voice 
as  this  hath  come  into  this  miserable  earth,  no  man  ought 
but  to  look  upon  himself  as  concerned  therein,  as  well  a,s 
others;  and  not  to  say,  "God  doth  not  mean  me;  he  in- 
tend no  such  kindness  to  me:"  but  rather,  on  the  other 
hand,  to  say,  "  If  a  vital  savour  hath  been  diffused  with 
that  voice,  with  that  invitation  of  grace,  in  and  by  the 
word,  and  its  vital  influences  have  reached  many,  it  may 
also  reach  me."  There  ought  to  be  an  expectation  raised 
in  us,  that  it  may;  and  many  are  ruined  for  not  expecting 
it,  not  wailing  at  the  posts  of  wisdom's  door.  Prov,  viii. 
34,  35.  "  Blessed  is  the  man  that  heareth  me,  watcheth 
daily  at  my  gates,  waiting  at  the  posts  of  mv  door.  For 
whoso  findeth  me,  findeth  life,  and  shall  obtain  favour  of 
the  Lord."  This,  men  ought  to  set  before  their  e5'es,  in  all 
their  attendances  upon  God,  in  his  ordinances;  so  that 
they  mav  be  able  to  give  this  account,  if  any  should  ask 
them.  What  are  you  going  fori  "Why,  I  am  goins  to 
find  life ;  wisdom  saith.  They  that  find  me,  find  life.  Here 
I  go  to  seek  life  for  my  soul." 

The  very  order  of  the  divine  precept  in  this  thing,  is, 
"  Hear  and  your  souls  live  ;"  which  shows  with  what  de- 
sign men  should  hear  and  wait  upon  ordinances.  "  Ho  ! 
every  one  that  thirsteth,  come  ye  to  the  waters;  come  ye, 
buy  and  eat,  yea,  come,  buy  wine  and  milk  without  money 
and  without  price,  hear  and  your  souls  shall  live;  and  I 
will  make  an  everlasting  coveijant  with  you."  "  He  hath 
made  with  me  an  everlasting  covenant,  (were  David's  own 
dying  words,)  ordered  in  all  things  and  sure ;  and  although 
my  house  be  not  so  with  God,  as  to  domestical  concern- 
ments things  are  not  so  well,  yet  he  hath  made  with  me  an 
everla-siing  covenant ;  and  this  is  all  my  salvation,  and  all 
my  desire."  Now  saiih  the  prophet,  in  that  Isaiah  Iv.  3. 
"Do  you  but  incline  your  ear,  and  hear  with  expectation 
that  yoursouls  may  live,  and  they  shall  live;  and  this  will 
tend  to  bring  you  into  an  everla.sting  covenant,  even  the 
•sure  mercies  of  David."    And  yet,  again, 


(4.)  Let  me  further  recommend  this  to  you,  to  hasten 
your  designed  escape,  without  deliberating  and  pausing 
long  upon  the  matter.  We  are  to  look  upon  this  world  as 
deluged  by  death  and  wrath,  which  have  overspread  it,  as 
that  sulphureous  flood  did  the  valleys  wherein  Sodom  and 
Gomorrah  stood ;  and  when  Lot  was  to  be  saved  out  of  that 
ruin,  in  mercy  to  him,  for  this  the  angel  hastens  him,  and 
cries  out  to  him,  "Escape  for  thy  life."  So  should  you 
consider  the  exigency  of  your  case  not  to  be  less;  nay,  it 
is  incomparably  greater.  It  is  not  a  little  valley,  but  it  is 
the  world,  that  is  deluged  with  this  sulphureous  flood. 
Here  is  a  complication  of  sin  and  death  overflowing  the 
world ;  and  which  hath  made  the  world  a  far  worse  region 
than  that  plain  was.  Now  it  is  said  to  you,  God  doth  by 
the  voice  of  his  word,  and  of  his  ministers,  say  to  you, 
"  You  are  to  make  haste  and  escape  for  your  life."  How 
many  did  the  fiery  flood  of  Sodom  overtake  quite  !  There- 
fore, this  case  doth  not  admit  of  any  delay ;  for  how  soon 
this  flood  may  overtake  you,  you  know  not.  It  may,  so  as 
to  overwhelm  you  quite ;  and  .so  as  to  make  a  hopeful  case 
a  desperate  one.  And,  therefore,  consider  from  hence,  in 
the  next  place, 

(5.)  Of  how  great  importance  it  is  for  you  to  apply  your- 
selves to,  and  gain  an  interest  in,  the  favour  of  God. 
Make  from  hence  an  estimate  of  the  divine  favour,  and  of 
the  necessity  and  value  of  it :  for  if  this  be  your  case — 
Death  hath'  passed  over  all ;  if  any  man  thinks  of  an 
escape,  from  thence  it  must  come ;  "  What  can  I  do  for 
my  soul  1  How  can  I  fetch  my  .soul  from  that  death  that 
is  within  me  ;  that  my  soul  is  ingulphed  in  V  Why,  "  in 
his  favour  is  life."  There  is  no  hope  in  life  but  in  his 
favour.  Look  which  way  you  will,  and  there  is  death 
overwhelming  of  all ;  and  you  are  no  more  capable  of 
getting  out  of  this  death  of  yourselves,  than  of  touching  the 
heavens  with  your  hand,  or  seating  yourselves  among  the 
stars  in  the  firmament ;  therefore,  it  must  be  an  all-favour- 
able, and  all-powerful  hand,  and  that,  too,  stretched  out 
from  heaven,  that  must  save  in  so  distressed  a  case  as  this. 

Now  how  should  this  recommend  to  us  the  favour  of 
God,  as  that  wherein  our  life  doth  stand,  when  death  hath 
thus  passed  over  all.  If  you  should  speak  to  a  neighbour, 
to  a  father,  to  any  one  that  hath  the  dearest  affeciion  to 
you,  "  0  !  my  soul  is  in  a  slate  of  death ;  how  shall  I  get 
it  out  of  if?"  They  must  all  answer,  as  Jacob  did  lo  his 
wife,  "  Am  I  in  the  stead  of  God,  to  give  thee  children  1 
Can  I  inspire  life  into  thy  dead  soul  1  No  ;  I  cannot  do 
it  for  thee."  This  you  ought  to  inculcate  to  yourselves, 
over  and  over,  that  your  life  stand  in  the  divine  favour. 
It  is  he  that  breathes  into  you  the  breath  of  spiritual  life, 
to  make  yours  become  a  living  soul.  They  are  his  kind 
looks  that  carry  life  in  them.  If  he  will  breathe  upon  your 
.soul,  it  shall  live.  As  that  hath  been  his  way,  when  souls 
have  been  wallowing  in  their  blood,  to  look  upon  them 
with  a  kind  look,  and  say  unto  them — "Live;"  his  look 
doth  carry  life  in  it.  He  looks  life  into  the  soul  that  is 
dead.  As  in  that  16th  Ezekiel,  in  the  beginning,  and  to- 
wards the  latter  end  of  that  chapter  you  will  find  how  the 
matter  ends:  "  I  entered  into  a  covenant  with  thee,  and 
thou  became.st  mine."  He  looked  upon  them  in  their  blood, 
and  said  unto  them — "Live;"  and  enclosed  them  in  the 
happy  bonds  of  that  covenant,  that  are  vital  bonds  ;  their 
.souls  being  bound  up  in  the  bundle  of  life.  And,  there- 
fore, 

(6.)  That  I  may  shut  up  what  I  shall  say  to  this  sort  of 
persons  concerning  that  death  which  hath  pa.ssed  over  all, 
it  ought  to  prepare  them  for  the  reception  of  the  Gospel, 
wherein  are  discoveries  of  the  divine  favour,  and  the  way 
wherein  it  reveals  itself  for  the  saving  and  renewing  of 
souls  lost  in  death  :  what  a  preparative  for  the  Gospel 
should  this  be!  To  have  this  inwrought  into  my  soul, 
that  death  hath  passed  over  all,  so,  amongst  the  rest,  it  hath 
passed  over  me,  involved  me  also.  Then  how  pleasant  a 
sound  should  the  Gospel  be  to  lost  souls !  "  The  Son  of 
man  came  to  seek  and  save  that  which  was  lost."  The 
forlorn  and  distressed  estate  of  this  world,  hath  been  com- 
passionately considered  by  the  great  Lord  of  heaven  and 
earth;  and  God  hath  given  him  life,  that  he  might  give 
eternal  life  to  as  many  as  he  hath  given  him.  And  when 
men  are  once  prevailed  upon  to  give  themselves  to  him, 
as  the  great  Prince  and  Lord  of  life,  who  only  can  deliver 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD, 


Part  II. 


them  out  of  death,  then,  it  is  without  question,  that  God 
hath  fjiven  them  unto  him,  and  it  is  with  that  design,  that 
he  may  give  them  eternal  life.    But  then, 

2.  As  to  those  who,  through  grace,  have  in  a  good  mea- 
sure made  an  escape  out  of  that  death  that  hath  passed 
over  all,  it  is  obvious  to  yourselves,  to  understand  wherein 
that  death  stands,  which  hath  passed  over  all,  and  which 
you  have  made  your  escape  from.  You  know,  that  part 
of  it  concerns  the  outward  man ;  there  is  no  escaping  that 
which  is  equivalent,  and  more  than  equivalent.  There  is 
an  escaping  out  of  it ;  not  that  such  shall  not  die,  but  they 
shall  rise  again :  "  their  corruptible  part,  (as  the  apostle 
saith)  shall  put  on  incorruption ;  and  their  mortal  part 
shall  put  on  immortality;  and  their  vile  bodies  shall  be 
changed  and  transformed  into  the  likeness  of  Christ's  most 
glorious  body."  There  must  be  a  conformity  between 
the  Head  and  the  members,  so  that  by  him  they  escape 
not  from  it,  but  out  of  it;  emerge,  get  out  of  that 
state,  that  must  sooner  or  later  seize  upon  these  mortal 
bodies. 

But  then,  for  that  spiritual  death  that  is,  in  this  present 
state,  naturally  upon  all  men's  souls,  that  you  have  been 
actually  in,  that  you  have  escaped,  that  there  must  be  an 
escape  from  eternal  death.  Now  let  me  ask  you.  Have 
you,  through  grace,  been  enabled  to  escape,  in  good  mea- 
sure, out  of  the  worst  of  this  death,  that,  in  the  present  state, 
men  are  liable  to  ;  to  wit,  death  towards  Godl  Then,  if 
the  matter  be  so,  there  are  several  things  I  would  recom- 
mend to  you,  and  so  put  an  end  to  this  discourse. 

(1.)  Be  much  in  grateful  acknowledgment  of  God's 
wonderful  mercy;  make  that  much  the  great  business  of 
your  lives,  for  it  is  a  great  thing  God  hath  done  for  you,  in 
that  he  hath  delivered  you  from  so  great  a  death  !  Think 
what  the  state  and  posture  of  your  souls  once  was  God- 
■vvard.  "  Why,  let  me  have  heard  never  so  much  of  the 
most  glorious,  the  most  excellent  of  all  Beings,  in  which 
nil  the  excellencies  of  all  beings  did  meet  together,  infinite 
love,  nnd  light,  and  life,  and  purity,  and  holiness;  yet, 
alas!  I  had  no  inclination  towards  him;  no  desire  after 
him  ;  no  complacency  in  him ;  my  soul  was  as  a  stone,  or 
.stick,  or  a  log,  without  sense,  without  motion  God-ward. 
I  have  heard  (it  may  be)  of  his  name  often;  but  it  never 
carried  a  pleasant  sound  to  me.  It  was  no  pleasure  to  me, 
to  go  and  shut  up  myself  in  a  closet,  and  pour  out  my  soul 
unto  him.  As  for  taking  complacency  in  him  as  my  best 
Good,  so  as  to  account  him  my  exceeding  great  Joy,  alas ! 
I  knew  not  what  this  meant.  It  was  a  soul  that  might 
have  been  a  stone,  as  well  as  a  soul,  as  to  any  inclination 
it  had  God-ward.  But,  O !  blessed  be  God,  that  it  is  other- 
wise! "When  I  hear  of  that  very  Sacred  Name,  it  trans- 
ports my  soul,  to  think  that  All  of  being,  and  blessedness, 
and  wisdom,  and  purity,  and  light,  and  love,  is  mine. 
And  if  all  the  world  should  frown  on  me,  and  he  give  me 
but  one  smile,  it  is  as  life  to  my  soul.  Now,  the  very 
seasons  of  my  converse  with  him,  are  as  my  repasts. 
What  pleasure  do  I  take  when  the  sabbath  is  come;  when 
the  light  of  that  holy  day  doth  dawn  upon  me!  Formerly, 
I  knew  not  what  to  design  for  God.  Now  my  end  is  the 
glory  of  God:  if  I  can  hut  speak  a  good  word  for  his 
honour  and  interest,  it  falls  in  with  the  inclination  of  my 
spirit." 

Why  sure,  if  this  be  the  case  with  you,  it  is  the  most  in- 
excusable thing  in  all  the  world,  that  there  should  be  no 
more  of  gratitude  for  .so  great  a  change  wrought  in  you. 
Consider  that  God,  in  so  altering  the  case,  hath  done  that 
for  you  which  all  the  world  could  not  have  done.  Lay 
all  the  powers  of  men  on  earth,  and  of  all  the  angels  in 
heaven  together,  they  could  never  have  made  your  hearts 
to  love  God,  or  desire  after  him,  or  delight  in  him.  But 
he  hath  touched  your  hearts  with  a  vital  touch,  and  made 
them  love  him,  and  live  to  him. 

When  the  dilTerence  is  so  vast  (as  I  was  saying  to  you 
lately)  between  abiding  in  death,  and  having  passed  from 
death  to  life,  (and,  whereas,  every  one  must  be  in  one  of 
these  two  states;  so  that  every  one  must  say,  either  "  I  do 
abide  in  death,"  "  I  have  pa,ssed  from  death  to  life,")  if  we, 
by  gracious  vouch.safement,  are  passed  from  death  to  life, 
if  this  be  our  case,  and  we  are  not  much  in  thanksgiving; 
O!  how  inexcusable  is  this!  And,  Christians,  I  would 
have  you  to  consider  this,  that  this  it  is  which  starves  re- 


ligion, and  is  the  reason  why,  where  it  is,  it  languisheth; 
for  want  of  this  exercise  of  thanksgiving.  And  know, 
that  where  .such  praises  are  ascending  to  heaven,  benedic- 
tions will  be  also  descending  from  heaven.  Were  there 
more  of  these  acknowledgments,  how  would  blessings  de- 
scend! O!  we  should  be  more  in  blessing  of  God  for  hea- 
venly things  in  Christ  Jesus  ;  that  we  should  have  that 
opportunity,  from  day  to  day,  of  beholding  death  spread- 
ing abroad  its  dark  shadows  over  all  the  intellectual  world, 
to  wit,  over  the  minds  and  spirits  of  men,  and,  I  was  my- 
self a  sad  instance  thereof;  but  God  hath  delivered  me  out 
of  this  miserable  state ;  O !  not  to  be  much  in  thanks- 
giving, is  the  most  inexcusable  temper  that  can  be !  But 
again, 

(2.)  You  ought,  hereupon,  more  to  pity  the  miserable 
world  that  is  yet  in  death,  over  which  death  hath  passed, 
and  in  which  it  abides.  There  is  altogether  a  fault  among 
us  upon  this  account;  we  want  bowels,  we  have  not  com- 
passions, as  we  ought  to  have  within  us,  towards  perishing 
creatures.  "  Blessed  are  the  merciful,  for  they  shall  obtain 
mercy."  It  is  a  great  evidence  of  our  having  obtained 
mercy,  our  being  merciful  in  this  kind.  But  to  be  desti- 
tute of  compassion  for  the  sad  case  of  dead  souls,  is  a  sad 
symptom.  To  say,  I  have  a  husband,  a  wife,  a  child,  that 
are  under  the  power  of  death,  have  nothing  of  the  life  of 
God,  no  favour  of  God,  no  fear  of  God,  in  them  ;  nothing 
that  looks  like  the  grace  of  God;  why,  not  to  compassion- 
ate them,  sure,  such  a  frame  as  this  hath  in  it  no  indica- 
tion of  divine  life  springing  in  us:  we  see  them,  and  con- 
verse with  them,  but  seldom  have  a  regretting  thought 
that  toucheth  our  hearts:  this  is,  sure,  altogether  a  fault, 
and  knows  no  excuse,  admits  of  none.  It  argues,  at  least, 
a  very  great  languor  of  the  divine  life  in  us,  when  we  have 
so  little  a  sense  of  so  horrid  a  death,  as  lies  upon  the  ge- 
nerality of  the  world.  Those,  in  whom  this  divine  life 
doth  take  place,  they  are  regenerated  after  God's  own 
image  ;  and  that  must  intimate  to  them  to  be  like-minded 
with  him.  God  hath  showed  mercy  unto  us,  and  there- 
fore, mercy  was  his  nature,  it  is  in  the  highest  perfection 
in  him.  If  I  am  transformed  after  his  image,  I  must  imi- 
tate him  in  this.  If  I  have  nothing  of  the  divine  otfspring 
in  me,  how  am  I  his  child  ^  And,  if  I  have,  why  should 
it  not  operate  in  me  in  this  kind,  in  reference  to  those  that 
were  in  the  same  case  with  me,  before  I  obtained  mercy. 
And  again, 

(3.)  If  you  have,  through  the  grace  of  God,  in  a  good 
degree,  escaped  put  of  that  fearful  state  of  death,  which 
abides  generally  upon  the  world,  make  little  reckoning  in 
comparison  of  what  you  suffer  in  lower  kinds,  and  in  lesser 
respects,  whatsoever  you  have  to  complain  of  upon  other 
accounts.  Let  not  the  sense  of  lesser  evils  enter  deep  into 
your  souls.  He  hath  saved  you  from  the  greater  evils :  he 
delivered  you  out  of  that  so  great  a  death,  which  over- 
whelmed you  and  all  the  world.  It  is,  then,  very  disinge- 
nuous to  complain  of  lesser  and  smaller  things,  when,  from 
the  greatest  evils  of  all,  he  hath  saved  us.  As  the  apostle 
sailh,  '2  Tim.  i.  9.  "Who  hath  saved  us  and  called  us 
with  a  holy  calling."  Saved  already  in  a  degree,  and,  by 
saving  us  in  that  degree,  hath  made  eternal  salvation  as 
sure  as  if  we  were  in  heaven  already.  And  therefore,  I 
say,  reckon  little  of  these  lesser  evils  that  may  befall  you 
in  this  present  state.    And,  in  the  la.st  place, 

(4.)  It  is  very  suitable  to  such,  further  to  consider,  that 
the  rest  of  the  evils  of  the  world  ought  not  to  be  consider- 
ed as  strange,  when  it  is  to  be  remembered,  that  a  univer- 
sal death  hath  passed  over  all  men.  That  such  and  such 
evils  should  befall  in  this  world,  should  not  be  thought 
strange,  since  this  death  hath  passed  over  all.  We  hear 
of  a  great  mortality  (it  may  be)  in  such  a  country,  and  of 
a  great  many  lives  cut  off  in  a  battle,  in  another  country. 
There  ought  to  be  bowels  of  compassion  upon  that  ac- 
coimt;  otherwise  we  have  put  off  humanity.  BiU  it  is  a 
great  madness  that  we  should  make  a  greater  matter  of 
these  things,  and,  at  the  same  time,  make  nothing  of  that 
universal  death  that  hath  passed  over  all.  Where  are 
our  minds,  that  we  do  not  weigh  the  difference  of 
things  t 

I  have  one  thing  more,  before  I  pass  to  the  doctrine  of 
a  Mediator,  and  God's  method  of  saving  souls.  And  I 
desire  to  speak  to  it  from  another  text.    And  that  is,  to 


Lect.  XXXV. 


THE  JUSTICE  AND  RIGHTEOUSNESS  OF  GOD  VINDICATED. 


1233 


vindicate  the  justice  of  God  a-s  to  this  sad  and  calamitous 
state,  that  is  universal  upon  mankind,  by  reason  of  the 
fall. 


LECTURE  XXXV.' 

Psalm  li.  4, 5. 

Against  thee,  thee  only,  have  I  simied,  and  dcme  this  evil  in 
thy  sight:  thai  thou  mightest  be  justified  when  thou 
speakest,  and  be  clear  when  thou  j-udgest.  Behold,  I  was 
slutpen  in  iniquity ;  and  in  sin  did  my  mother  conceive  me. 

Having  discoursed  to  you  at  large  from  that  Rom.  v. 
12.  concerning  the  fall  of  the  first  man,  and  the  entrance 
of  sin  and  death  into  the  world,  thereupon,  I  told  you  in 
the  conclusion  of  the  last  discourse  on  that  subject,  my 
further  intention  was  to  .say  something  for  the  clearing  of 
the  Divine  Justice,  in  reference  hereunto :  and  it  is  a  debt, 
a  right  that  we  owe  to  the  Supreme  Ruler  and  Lord  of  all, 
not  only  to  confess  his  righteousness,  but,  as  occasion 
serves  and  requires,  to  vindicate  it  too.  We  cannot  be  just 
ourselves,  if  we  do  not,  to  our  utmost,  in  all  things  justify 
him. 

My  design  is  not,  from  this  scripture,  to  speak  absolutely 
of  the  corruption  and  depravedness  of  the  human  nature, 
which  I  did  before,  from  that  mentioned  scripture.  B\it 
to  speak  of  it  relatively  and  comparatively,  in  reference  to 
the  righteousness  of  God,  or  so  far  a^  that  may  appear  any 
way  concerned  in  the  matter.  And  indeed,  it  might  be 
thought,  there  lay  before  a  very  unexceptionable  state  of 
the  case  between  God  and  man,  in  that  scripture  that  I 
last,  and  so  long,  insisted  on ;  whica  makes  death  only  to 
have  followed  sin  into  the  world.  And  what  can  be  more 
natural  than  the  connexion  of  sm  and  death,  or  the  conse- 
cution of  the  latter  upon  the  former,  "hat  death  should  only 
be  said  to  have  entered  into  the  world,  and  to  have  passed 
over  all,  inasmuch  as  all  have  sinned. 

But  men's  curiosity  doth  not  rest  here,  while  they  will 
not  pretend  to  deny  the  actual  consecution  of  death  upon 
sin;  they  make  a  great  deal  of  diSculty  to  understand 
how  sin  should  follow  upon  innocency.  And  here  the 
difficulty  is  not  so  great  neither,  concerning  the  lapse  of 
the  first  man,  and  the  death  following  upon  that  as  to  him  ; 
IS  also  the  case  hath  no  appearance  jf  difficulty  concern- 
ing the  angels  that  fell,  when  (as  the  case  was  with  the  first 
man)  every  one  offended  in  his  owo  person,  and  so  was 
in  his  own  person  to  answer  for  the  offence.  But  that  that 
makes  the  difficulty  is,  that  men  should  be  generally  in- 
volved in  sin  and  ruin,  upon  the  lEp.se  and  fall  of  one, 
(their  common  parent,)  when  they  could  not  help  it  that 
they  were  his  children,  or  that  they  were  born  of  such 
progenitors,  that  all  should  be  undone  by  a  fault  which 
they  could  not  prevent,  and  unto  which  they  had  no  ac- 
cession. 

This  difficulty  hath  cast  divers  men  upon  distressing 
thoughts.  Some  have  thereupon  denied  the  corruption 
and  depravity  of  human  nature;  and  ihey  might  as  well 
deny  that  there  are  men  upon  earth.  Some  would  have 
the  souls  of  men  (the  only  capable  subjects  of  sin)  to  be 
propagated  as  the  bodily  part  is,  which  would  hazard  the 
doctrine  of  their  immortality.  Others  have  had  their  other 
conjectures,  which  I  shall  not  mention. 

But,  upon  the  whole,  we  ought  not  only  to  censure  with 
indulgence,  but  to  commend  and  praise,  the  spirit  and 
practice  of  such,  in  reference  to  this  matter,  as  have,  with 
sincere  and  unbiassed  minds,  set  their  under.standings  on 
work,  how  best  to  maintain  high  and  honourable  thoughts 
of  God ;  that  have  been  studious  to  find  out,  or  apt  lo  en- 
tertain, any  hypothesis  that  might  be  more  suitable  unto 
that.  This  (I  say)  is  not  only  to  be  censured  indulgently, 
but  to  be  commended  very  highly,  provided  that  men  do 
not,  herein,  run  counter  to  express  divine  revelation  and 
tmto  uncontrollable  experience.  And  that  they  be  not  so 
over-officious  as  to  aSii  characters  upon  the  blessed  God, 

*  Preached  Oclnber  SOlh,  16»1. 


under  the  name  of  perfections  belonging  to  his  nature, 
which  do  not  truly  or  really  so  belong,  and  which  he  never 
owned  or  claimed  as  such. 

It  is  very  plain,  that  this  holy  Psalmist  had  seen  through 
this  difficulty;  he  saw  with  better  eyes  than  the  most,  more 
sincere,  less  malevolent;  and  had  digested  the  matter  in 
his  thoughts ;  otherwise  he  would  never  have  laid  down 
these  two  things  thus  together  as  we  find,  "  That  thou 
mayesi  be  justified  when  thou  speakesl,  and  be  clear  when 
thou  judgest.  Behold,  I  was  shapen  in  iniquity,  and  in 
sin  did  my  mother  conceive  me."  He,  at  least,  thought 
these  things  very  agreeable  with  one  another,  if  rather,  he 
did  not  bring  in  the  latter  as  a  proof  and  demonstration  of 
the  former,  which  the  demonstrative  particle  prefixed  (be- 
hold) would  lead  one  to  think. 

But  let  us,  first,  view  the  words  a  little  in  themselves, 
and  we  shall  discern  the  schesis  and  reference  to  one  an- 
other, a  little  better  thereby,  afterwards.  That  which  is 
here,  in  this  place,  rendered  actively,  is  m  the  3d  chapter 
to  the  Romans  rendered  passively,  "  that  thou  mightest  be 
ju.stified  in  thy  sayings,  and  overcome  when  thou  judgest ;" 
there  it  is,  "  when  thou  art  judged,"  as  we  read  it,  the 
Septuagint  being  followed  (as  frequently  it  is)  by  the  apos- 
tle. But  I  cannot  apprehend  (as  .some  do  note)  any  need 
of  a  different  reading  in  the  letter  of  either  text,  as  some 
critics  take  notice;  the  Hebrew  affix  being  set  as  (here  it 
is,  may  indifferenti)'  be  read,  either  actively  or  passively. 
And  so  may  the  Greek  word,  as  is  most  evident;  and  so 
we  may  render  either  place  either  way,  and  all  will  cume 
to  one  and  the  same  sense:  that  God  may  appear  just, 
that  his  justice  may  be  triumphant  and  victorious,  whether 
it  be  when  he  judgeth;  or  when  men  judge  and  censure 
him,  and  his  proceedings. 

And  so  the  current  of  this  discourse  of  the  Psalmist 
will  be  plain  and  clear:  "I  acknowledge  mine  iniquity, 
and  my  sin  is  ever  before  me;  against  thee  only  have  I 
sinned  :  that  thou  mayest  be  justified  when  thou  speakest" 
—that  is,  referring  to  the  3d  verse,  "  I  acknowledee,"  (as 
here  I  do,)  then  the  acknowledgment  follows,  "  that  thou 
mayest  be  justihed."  "  I  make  my  acknowledgments  so 
and  so,  that  thou  mayest  be  justified  when  thou  .speakest, 
or  mayest  overcome  when  thou  judgest,  or  when  men  pre- 
sume or  lake  upon  them  to  cen.sure  thy  proceedings  towards 
me;  though  ihou  shouldest  proceeti  with  all  the  severity 
that  thou  hast  threatened  by  the  prophet  sent  unto  me: 
for  not  only  have  I  done  this  particular  evil  against  thee, 
and  in  thy  sight,  but  I  have  been  an  impure  creature,  even 
from  my  own  original :  thou  hast  much  against  me,  not 
only  for  this  single  instance,  but  as  I  came  a  sinful  pol- 
luted creature  into  the  world:  I  was  shapen  in  iniquil)', 
formed,  turned  therein ;  as  soon  as  I  grew  warm  in  the 
womb,  (as  the  word  signifies,)  so  soon  sin  did  insinuate 
into  my  very  pramordia,  into  the  very  principles  of  my 
being." 

And  to  the  same  purpose  is  this  passage  quoted  by  the 
apostle,  in  that  mentioned  Rom.  iii.  4.  for  when  he  had 
been  charging  sin,  before,  upon  all  the  world,  on  the  gen- 
tiles, in  the  first  chapter,  and  on  the  Jews,  in  the  second, 
he  only  puts  a  question  in  the  beginning  of  the  third  chap- 
ter, "  What  advantage  then  hath  the  Jew,  if  all  be  found 
equally  under  sin  V  And  he  only  admits  them  to  have 
an  advantage  in  order  to  their  recovery,  but  none  at  all  as 
to  their  degeneracy.  In  reference  to  their  recovery  they 
had  a  great  advantage,  inasmuch,  as  to  them  were  com- 
mitted the  oracles  of  God,  the  discovery  of  his  counsel 
and  way  for  the  reconciling  and  saving  lost  sinners.  But 
he  considers  nothing,  in  reference  to  what  he  had  asserted, 
of  their  part  and  share  in  the  common  depravation  and 
apo.stacy ;  they  were  as  bad  as  the  best. 

Then  he  immediately  lays  down  what  is  quoted  from- 
the  Psalmist,  and  makes  that  his  scope  and  mark  in  all 
the  rest  of  the  chapter,  that  is,  to  justify  God;  that  he 
might  be  justified,  and  overcome  in  all  his  pleadings  and 
judgings:  or  when  man  should  implead  or  take  upon  him 
to  censure  God,  that  still  his  justice  might  be  victorious 
and  triumphant.  This  is  the  mark  that  he  aims  at  mani- 
festly, in  all  his  following  discourse ;  showing  at  largCy 
the  universal  depravation  and  corruption  of  human  nature 
every  where ;  having  proved  (as  he  saith  at  the  9th  verse) 


1234 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II. 


concerning  both  Jews  and  gentiles  (which  did  then  divide 
the  world)  that  they  were  all  under  sin. 

Indeed,  the  immediate  subjoining  of  this  unto  the  men- 
tion of  the  design  in  this  psalm,  seems  to  carry  this  aspect 
with  it,  that  the  Psalmist  intended  to  speak  or  introduce 
the  mention  of  this  depravedness  and  corruption  of  human 
nature,  (even  as  it  was  in  himself,)  as  a  proof  and  evidence 
of  the  divine  justice,  as  that  which  might  tend  to  clear  it 
so  much  the  more.  But  at  least  it  must  be  collected  from 
his  subjoining  the  mention  of  the  latter  to  the  former,  that 
he  looked  upon  them  as  very  consistent  and  very  recon- 
cileable  things,  as  things  that  carried  no  repugnancy  in 
them  to  one  another.  And  even  this  will  serve  my  pre- 
sent purpose  and  design.  So  that  all  which  I  shall  ob- 
serve from  this  context,  and  the  connexion  of  these  two, 
herein,  shall  be  this, — 

That  it  is  very  consistent  with  the  justice  of  God,  and 
very  reconcileable  to  it,  most  reconcileable  to  it,  that  men, 
bom  of  human  parentage,  do  universally  come  into  this 
world  impure  and  polluted  creatures,  even  from  the  womb. 

The  Psalmist  did  not  so  much  as  imagine  (you  may 
see)  an  inconsistency  between  the  corruption  of  nature  in 
man,  and  the  justice  of  God,  in  that  he  so  lays  them 
down  by  one  another.  Surely  (thinks  he)  these  cannot 
quarrel,  no  man  can  reasonably  think  they  will;  they  are 
to  be  looked  upon,  and  ought  to  be  looked  upon,  as  so- 
ciable truths,  that  can  agree  well  together,  even  these  two, 
that  man  from  the  womb  is  an  impure,  sinful  creature, 
and  God  is  everlastingly  and  immutably  a  holy  and  right- 
eous God. 

Now  in  speaking  to  this,  I  shall  reduce  all  that  I  intend 
unto  a  Four-fold  Conclusion.  And  shall  gather  up  all, 
under  these  four  :  As, 

I.  There  can  be  no  real  opposition  between  truth  and 
truth.  And  so,  that  whatsoever  we  are  convinced  of  is 
truth,  another  truth  that  we  are  equally  as  certain  of,  can- 
not be  opposite  thereunto.  If  there  be  any  such  appear- 
ance, it  is  but  a  false  appearance,  it  is  only  a  seemingness 
of  opposition  and  contrariety,  but  really  there  can  be  no 
such  thing.    And, 

II.  That  we  may  be  most  certain  that  many  things 
are,  when  how  they  are,  or  come  to  be  as  they  are,  is  by 
us  unexplicable  and  unaccountable.    And, 

III.  That  it  would  be  very  unreasonable  to  oppo.se  and 
object  dubious  and  uncertain  things,  against  what  is  sure 
and  plain,  and  most  certain.     And, 

IV.  That  it  will  be,  especially,  most  unreasonable  to 
oppose  uncertain  to  certain  things,  when  there  are  many 
considerations  capable  of  being  alleged  that  will  break  the 
force  of  such  objections.  But  nothing  can  be  alleged  to 
shake  the  certainty  and  firmness  of  the  foresaid  truths. 
Then  it  will  be  most  of  all  unreasonable. 

Unto  these /oiir  concbisions  I  shall  reduce  what  I  intend, 
and  what  I  think  reasonable  to  be  said  to  this  matter. 

I.  That  truth  can  never  be  opposite  to  truth;  and  that 
therefore,  what  things  we  are  most  certain  of  as  true,  they 
can  lie  in  no  opposition  to  one  another.  But  whatsoever 
of  such  appearance  there  may  be,  must  be  a  false  appear- 
ance. I  instance,  here,  in  these  two  things,  that  we  are 
concerned  to  reconcile, — the  perfection  of  the  Divine  Na- 
ture, (comprehending  his  justice,  and, — this  sinful  imper- 
fection and  pravily  of  the  human  nature.  These  are  both 
most  certain  truths;  and,  therefore,  it  is  impossible  they 
can  be  really  opposite  to  one  another. 

1.  The  absolute  perfection  of  the  Divine  Nature,  com- 
prehending his  justice,  which  must  be  one  great  perfection 
belonging  thereunto.  It  is  that,  indeed,  which,  by  the 
ducture  of  the  text,  we  are  principally  concerned  to  vindi- 
cate, and  so  we  are,  indeed,  any  divine  perfection  against 
which  the  doctrine  afterwards  a.sserted  may  .seem  to  mili- 
tate. Every  one  will  grant,  that  acknowledgeth  a  God, 
that  justice  must  be  a  perfection  belonging  to  his  nature. 
And  we  may,  these  two  ways,  be  most  absolutely  ascer- 
tained hereof. 

(1.)  That  whatsoever  doth  belong  to  God,  belongs  to 
him  essentially;  his  nature  can  receive  no  additions  nor 
diminutions,  and  consequently  is  immutably  so;  can  no 
more  cease  to  be  so,  than  he  can  lie,  or  do  any  ill  thing ; 
nor  this,  more  than  he  can  cease  to  be ;  because  all  per- 
fection (and  that  of  justice  among  the  rest)  belongs  unto 


him  essentially.  So  that  he  can  no  more  cease  to  be  just, 
than  cease  to  be  God.    And, 

(2.)  Of  this  we  may  be  ascertained  further,  thus,  that 
whereas  justice  is  a  virtue  inclining  a  person  to  give  to 
every  one  his  due,  that  which  is  owing  to  him,  rightly 
belongs  to  him,  God  cannot  be  a  debtor  to  his  creature, 
otherwise  than  by  voluntary  obligation  that  he  takes  upon 
himself  No  one  can  be  a  debtor  to  another,  but  one  of 
these  two  ways;  either  naturally,  or  by  some  other  .sort  of 
contract.  He  is,  indeed,  naturally  a  debtor  who  isposses.sed 
of  somewhat  that  doth  belong  to  another,  that  was  origi- 
nally his,  and  to  which  he  retains  a  right :  a  man  is  in  this 
case  naturally  a  debtor  to  such  a  one  by  the  immediate  law 
of  nature,  to  give  him  his  own,  or  a  full  equivalent  that  he 
shall  be  satisfied  is  so.  But  so  it  is  altogether  impossible 
that  God  can  be  a  debtor  to  his  creature,  who  (as  the 
apostlcspeaks,  upon  another  account.  Acts  xvii.)  hath  given 
to  all  life,  and  breath,  and  all  things.  They  can  be  pro- 
prietors of  nothing,  in  opposition  to  him  or  against  him, 
that  are  not  masters  of  themselves,  or  of  their  own  being. 
They  owe  him  their  all ;  to  them  there  can  be  owing  no- 
thing; that  is,  not  from  him,  to  whom  they  them.selves 
owe  their  very  all.  It  is  a  just  challenge,  therefore,  that  is 
given  to  all  the  world  by  the  apostle,  Rom.  xi.  35.  "  Who 
hath  first  given  to  him,  and  it  shall  be  recompensed  unto 
him  again T'  Produce  me  the  man  that  can  say,  "God  is 
a  debtor,  that  he  hath  given  him  this  or  that,  for  which  he 
is  owing  to  him,  let  any  man  produce  his  claim,  and  it 
shall  be  recompensed  to  him  again."  So  that  naturally, 
God  cannot  be  a  debtor  to  his  creatures. 

And  then,  if  we  speai  of  the  second  way  of  his  being  a 
debtor,  God  hath  never  obliged  himself  to  keep  sin  out  of 
the  creation,  so  as  that  he  should  break  with  his  creatures, 
and  do  them  wrong,  in  not  doing  all  that  was  possible  to 
omnipotency  to  make  them  impenable.  Show  the  obliga- 
tion, produce  the  bond,  where  is  if?  If  this  were  to  be 
alleged,  He  broke  with  his  reasonable  creatures  at  first,  in 
making  them  free,  in  infecting  liberty  into  their  natures ; 
why  he  never  laid  himself  under  any  obligation  against 
this.  And  therefore,  it  is  every  way  most  evident,  that 
God  mu.st  be  immutably  and  unalterably  just  in  all  his 
dispensations;  and  particularly  in  this,  in  not  hindering 
that  sin  should  come  into  the  world,  and  draw  death  after 
it,  and  spread  il.self  through  the  world,  (as  we  find  it  hath 
done,)  still  drawing  on,  and  attracting  death.     And, 

2.  On  the  other  hand,  it  is  a  most  clear  and  certain 
truth,  ihat  as  the  nature  of  God  is  mo.st  absolutely  and 
unalterably  perfect,  including  all  perfection,  and  that  of 
justice  unalterably  among  the  rest;  so,  the  nature  of  man 
is,  in  this  present  .state,  and  from  the  very  original  of  indi- 
vidual persons,  sinfully  imperfect ;  and  they  come  into  the 
world  impure  and  polLiied  creatures  from  the  womb.  The 
justice  of  God  is  not  to  be  solved  that  way,  by  denying 
that  there  is  such  a  corruption  and  depravity  of  nature, 
transmitted  even  with  the  nature  of  man  itself  from  age  to 
age;  as  therein  is  comprehended  both  a  negative  part,  a 
disinclination  to  all  good  ;  and  a  positive,  an  inclination  to 
all  evil.  And  that  this  also  maybe  in  our  minds  as  a  cer- 
tain truth,  I  shall  in,sist  a  little,  and  but  a  little,  upon  it. 
It  not  being  my  design  (as  I  said)  to  do  what  hath  been 
already  done,  to  insist  purposely  upon  the  corruption  of 
human  nature  absolutely,  but  only  relatively  and  compar- 
atively, according  to  what  reference  this  matter  mav  bear 
to  the  righteousness  of  God's  dealings  with  men.  And  to 
evince  this, 

(I.)  It  is  the  most  plain  and  express  language  of  the 
Scripture.  And  what  ought  to  determine  in  such  a  ca.se'? 
what  could  determine  us  hut  that ■?  There  is  not  another 
tolerable  sense  to  be  put  on  these  words,  "  I  was  .shapen 
in  iniquity,  and  in  sin  did  my  mother  conceive  me"  It  is 
most  unreasonable  and  absurd,  to  pretend  this  to  be  only  a 
particular  acknowledgment  of  David  concerning  himself; 
as  if  he  had  the  most  unhappyprocreationof  all  mankind; 
as  if  there  were  more  corruption,  or  another  way  to  convey 
corruption  to  him  from  his  parents,  than  was  with  all  the 
rest  of  men.  It  can  carry  no  meaning,  but  that  he  doth 
involve  his  own  in  the  common  case,  that  it  was  only  with 
him,  in  this  respect,  as  it  is  with  all  others,  that  they  are 
(as  the  expression  is  in  John  ix.  34.)  altogether  born  in 
sin,  all  tmclean.    And  it  was,  therefore,  impossible  that 


Lfxt.  XXXVI. 


THE  JUSTICE  AND  RIGHTEOUSNESS  OF  GOD  VINDICATED. 


1235 


any  thing:  clean  should  come  out  of  them.  "  Who  can 
bring  a  clean  thin?  out  of  an  unclean  1  Not  one"!"  And 
you  have  the  same  thing  more  expre,<isly  asserted  in  gene- 
ral term.s,  in  the  .58ih  Psalm ;  "  The  wicked  are  estranged 
from  the  womb,  they  go  astray  as  soon  as  they  are  horn, 
speaking  lies."  And  sure,  every  man  is  wicked  till  he  is 
converted,  till  he  be  regenerate  and  turn  to  God.  There- 
fore, it  must  be  an  affirmation  concerning  all  mankind, 
that  they  are  estranged  from  the  very  womb,  averse  and 
disatfecled  to  every  thing  that  is  good,  and  propense  to 
that  which  is  evil ;  as  the  following  words  signify  :  they 
go  astray  as  soon  as  they  are  born,  speaking  lies ;  made 
up  of  falsehood,  even  from  their  original.    And, 

(•2.)  The  Scripture  doth,  in  multitude  of  places,  speak  of 
the  universal  actual  sinfulnessof  the  world.  And  whence 
should  that  come  1  In  that  3d  chapter  of  Romans,  how 
often  it  is  inculcated!  I  have  proved  (saith  the  apostle) 
Jews  and  Gentiles  to  he  all  under  sin  ;  and  they  were  all 
the  world.  And  all  have  sinned  and  come  short  of  the 
glory  of  God;  (afterwards  in  the  same  chapter,  10.)  and 
that  every  mouth  may  be  stopped,  and  all  the  world  be- 
come guilty  before  God.  Now,  this  being  plainly  asserted 
in  the  word  of  truth,  how  should  this  actual  sinfulness 
begin  with  every  one,  so  as  to  be  universal  1  If  it  were 
only  by  imitation  and  example,  it  is  strange  that  all  should 
imitate  the  sin,  but  none  follow  the  better  examples,  which, 
when  renewing  grace  hath  done  its  work,  do  come  to  be 
extant  and  appear  in  view,  so  as  that  many  do  carry  it 
(through  the  grace  of  God)  without  visible  scandalous 
enormities.  But  that  which  is  so  universally  common, 
must  have  some  common  cau.se.  The  reason  of  the  thing 
speaks  itself;  when  there  is  not  an  instance  to  be  found 
of  any  one  that  hath  lived  without  sin,  how  should  this 
be,  but  that  it  hath  and  must  have  sprung  up  with  them  f 
must  have  come  with  their  nature,  their  very  nature  itself^ 
for  it  is  as  common  as  their  nature.     And  we  may, 

(3.)  Argue  from  experience,  that  such  a  corruption  and 
pravity  as  this,  doth  spring  up  with  men  and  all  human 
creatures,  that  come  into  this  world,  the  ordinary  way ; 
that  is,  we  cannot  name  the  time  when  such  are  capable  of 
acting  electively  or  rationally,  but  they  are  of  acting  sin- 
fully as  soon.  Doth  not  every  one's  experience  tell  him 
so  1  That  there  are  disinclinations  to  that  which  is  good, 
and  inclinations  to  that  which  is  evil,  appearing  most  early; 
peevishness,  crossness,  pride,  strife,  falsehood,  a  disposition 
to  lie,  to  be  revengeful  and  vindictive  ;  nothing  is  plainer; 
so  that  to  deny  the  pravity  of  nature,  even  from  men's  pri- 
mordia,  is  all  one  as  to  say  there  are  not  such  natures  in 
being.     And  then, 

(4.)  We  may  argue,  too,  from  the  manifest  subjection 
and  liableness  of  infants,  even  in  their  infancy,  unto  puni- 
tive strokes ;  sickness,  pain,  and  death  itself  Wherein 
is  this,  that  the  infant  age  is  not  exempt,  if  it  be  innocent, 
if  it  hath  nothing  of  impurity  and  pravity  adhering  to  it  ■? 
If  here  it  be  said  by  way  of  reply  to  this,  that  "  we  find 
the  inferior  creatures,  brute  creatures,  are  liable  to  the  same 
thing;  sickness,  and  pain,  and  death,  but  that  doth  not 
prove  them  to  be  sinful,  or  that  they  have  any  sinfulness 
adhering  to  them ;"  why  the  case  is  so  manifestly  different, 
that  it  is  an  easy  matter  for  the  objector,  if  he  please,  (who- 
soever he  be,)  to  answer  himself.  It  is  plain,  death  was 
never  a  threatening  to  them ;  it  is  plain  that  the  brute  crea- 
tures, as  they  grow  up,  do  not  come  to  sin  at  la.st,  they 
never  sin,  nor  are  ever  capable  of  it.  And  if,  therefore,  it 
should  be  said,  that  such  infirmities,  ails,  maladies,  and 
mortality  itself,  are  afflictions  only,  and  not  penalties.  I 
would  fain  know  whether  that  do  not  equally  reflect  upon 
the  divine  justice,  (of  which  such  do  seem  to  be  so  tender,) 
and  a  great  deal  more,  to  afflict  a  creature  which  is  at  the 
same  time  asserted  to  be  innocent,  every  way  innocent ; 
doth  not  carry  a  worse  face,  a  worse  aspect  with  it,  than 
to  assert  this  creature  to  be  innocent  1  And  to  say,  these 
things  are  not  punitive,  but  afflictive,  is  but  a  notional  dif- 
ference ;  and  the  notion  doth  neither  do  them  good  nor 
harm;  neither  makes  the  affliction  less  or  more.  But  sure, 
it  is  more  honourable  for  God  to  say,  that,  observing  the 
impure  and  depraved  state  of  human  nature,  even  from  its 
very  original,  he  animadverts  upon  that  impurity.  As  why 
should  not  the  holy  God  express  a  displeasancy  with  every 
•  Preached  October  27tli,  leM. 


impurity  wherever  he  finds  it  ?  And  no  man  accuseth  ano- 
ther of  any  injustice  if  he  do  destroy  a  creature  as  soon  as 
it  begins  to  live,  that  is  known  to  be  noxious,  hurtful,  and 
mischievous ;  as  :he  crushing  of  serpents  in  the  very  egg ; 
w-hen  this  is  so  apparent,  that  there  are  so  noxious  quali- 
ties, which  there  is  nothing  but  want  of  opportunity  and 
timgthat  hinders  their  exertion  in  noxious  and  hurtful  acts. 
To  express  a  displeasancy  towards  the  innate  disposition, 
can  be  no  way  unworthy  of  God.  But  that  we  shall  have 
occasion  to  speak  of  more  hereafter. 

In  the  mean  time,  this  is  the  First  head  proposed — that 
truth  cannot  be  opposite  to  truth.— And,  therefore,  we  being 
ascertained  of  this  two-fold  truth,  that  God  is  most  perfectly 
and  unalterably  just,  and  that  man  is  sinfully  imperfect 
and  impure,  from  his  original,  that  is,  the  original  of  the 
individuals,  these  two  cannot  be  opposite  to  one  another  ; 
one  truth  cannot  destroy  another  truth,  or  impart  any  re- 
pugnancy thereunto.  And  therefore,  if  there  be  any  ap- 
pearance of  contrariety  between  these  two,  it  must  be. but 
a  false  appearance.  For  of  these  things  we  are  most  cer- 
tain ;  they  are  undoubted  truths.  Therefore,  to  solve  the 
phenomenon,  we  must  look  another  way,  and  there  will 
be  opportunity  for  that,  in  speaking  to  the  following  con- 
clusions. In  the  mean  time,  let  these  two  things  be  inlaid 
deeply  in  our  souls,  that  God  is  absolutely  and  every  way 
perfect,  so  as  that  that  perfection  of  his  must  include  the 
most  unalterable  eternal  righteousness  and  justice ;  but 
that  we  for  our  parts  are,  from  our  original,  impure  and 
polluted  creatures  ;  that  there  may  be,  accordinglj',  suita- 
ble dispositions  in  us  to  acknowledge  and  adore  his  righte- 
eousness,  and  to  own  and  abhor  our  own  impurities ;  to 
walk  humbly  in  the  sense  of  them  as  long  as  we  live,  and 
to  have  so  much  the  more  disposition  to  admire  that  grace, 
which  hath  its  exercise  towards  such  creatures  as  we,  when 
in  point  of  justice  there  was  enough  against  us  to  have  pro- 
duced, for  ever,  all  the  exercise  of  such  grace. 


LECTURE   XXXVI." 

II.  Now  I  go  on  to  the  next  condusim.,  which  is  the 
second  in  order,  namely^That  we  may  be  most  certain 
that  many  things  really  are,  when  the  manner  how  they 
are,  or  how  they  came  to  be,  is  not  understood  by  the  most, 
or  may  be  of  very  difficult  explication  unto  any. — And  to 
accommodate  this  to  the  present  purpose  I  shall  proceed 
by  steps. 

1.  It  is  very  plain  that  there  is  a  cloud  and  darkTiess 
generally  setting  upon,or  a  veil  is  generally  drawn  over,  the 
inceptions  of  things  of  whatsoever  kind,  as  to  how  things 
of  any  sort  do  take  their  first  beginnings.  It  is  observable 
that,  iisually,  a  veil  is  drawn  over  those  things.  Look  into 
all  the  productions  of  nature,  how  things  do  take  their 
first  rise,  it  is  generally  very  inexplicable,  and  very  uncon- 
ceivable, at  least  as  to  the  generality.  For  such  substantial 
beings  as  are  most  sensible  to  us,  as  we  see  with  our  eyes, 
or  touch  with  our  hands ;  so  that  there  can  be  no  place  or 
room  for  any  doubt,  but  that  such  things  are ;  yet  how 
they  came  to  be,  who  can  give  an  account  %  We  can  none 
of  us  be  in  doubt  but  there  are  really  these  heavens  over 
our  heads,  which  our  eyes  see  from  day  to  day  ;  and  this 
earth  underneath  us,  which  we  may  touch  when  we  please. 
But  if  God  had  not  given  us  a  general  account  of  the 
Genesis,  of  the  beginning  of  the  heavens  and  the  earth,  at 
what  a  loss  would  men  have  been  every  where!  And  at 
what  a  loss  generally  are  they,  how  man  himself  began  to 
be  in  this  world,  where  they  have  not  the  ducture  of  reve- 
lation in  the  case,  to  assist  and  help  them !  To  think  what 
ridiculous  accounts,  some  of  the  wise  and  learned  philo- 
sophers of  this  world  have  given  of  the  very  inception  of 
mankind,  it  shows  there  is  a  veil,  especially  over  the  be- 
ginnings of  things,  when  of  the  things  themselves  there  is 
the  greatest  certainty  imaginable.  As  who  can  make  any 
man  doubt  whether  there  be  such  heavens  as  we  behold, 
or  such  an  earth  as  we  walk  upon,  though  we  should  never 
have  known,  if  God  had  not  told  us,  how  they  began. 
And  to  go  a  little  further, 


1236 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  U. 


2,  We  are  most  certain  of  many  acts;  and  abilities  and 
dispositions  thereunto ;  which  actions,  how  they  are  per- 
formed, very  few  can  give  an  account;  and  where  the 
dispositions  thereunto  did  arise,  they  can  as  little  tell.  We 
know  that  we  can  see  with  our  eyes,  and  that  we  can  hear 
with  our  ears;  and  that  such  actions  are  performed  by 
those  very  organs  that  are  used  for  these  purposes.  But 
how  few  can  tell  how  this  act  of  vision  is  performed,  or 
can  give  an  account  of  the  structure  of  that  organ  of  the 
eye  by  which  it  is  performed  1  and  so,  how  the  action  of 
hearing  is  done,  and  of  the  aptitude  of  the  organ  of  the 
ear  thereunto!  But  we  certainly  know  that  we  see,  and 
that  we  hear ;  and  that  we  see  with  our  eyes,  and  not  with 
our  hands;  and  hear  with  our  ears,  and  not  with  our  feet. 

And  so,  for  acts  of  understanding ;  we  know  that  we 
do  know;  we  know,  and  are  certain  that  we  do  exert  acts 
of  reason,  that  we  use  thoughts;  but  who  can  tell  how  a 
thought  arises  in  a  man's  mind,  and  how  men  come  to 
have  the  seeing,  and  hearing,  and  speaking,  and  reasoning 
power  and  faculty  transmitted  from  age  to  age,  and  from 
generation  to  generation  1  Thai  there  .should  arise  still  from 
age  to  age  such  a  sort  of  creatures  as  have  these  faculties 
and  powers  belonging  to  them,  of  that  we  can  give  as 
little  account,  as  how  gra.ss,  and  herbs,  and  flowers  do 
spring  up  of  their  proper  seeds  upon  this  earth,  from  year 
to  year.  But  of  the  things  themselves,  we  have  the  great- 
est certainty  that  may  be.     And  to  proceed  further, 

3.  Concerning  sinful  acts  and  dispositions,  we  can  be  in 
as  little  doubt  that  such  things  there  really  are,  though 
there  be  here  a  greater  difliculty  how  they  came  to  be.  It 
is  true,  that  this  question  vexed  some  of  the  wisest,  and 
most  learned,  and  most  considering  of  mankind,  before 
Christianity  took  place  among  them ;  since  there  was  no- 
thing but  what  was  good  at  first,  how  should  there  come 
to  be  any  such  thing  as  evil  in  the  worlds  And  indeed, 
the  counsel  given  was  wise  and  wholesome,  rather  to  con- 
sider how  sin  may  be  got  out  of  the  world,  than  how  it  irame 
into  it.  But  there  is  a  necessity  upon  us,  to  endeavour,  to 
our  utmost,  the  maintaining  and  keepmg  up  high  and  ho- 
nourable thoughts  of  God,  as  that  upon  which  all  religion 
depends,  and  without  which  men  will  have  a  pretence  to 
let  it  vanish  out  of  the  world ;  yea,  and  endeavour  to  make 
it  so  to  do. 

But  whatsoever  difficulty  we  may  suppose  in  this  case, 
the  matter  of  fact  is  plain  and  evident;  that  is,  we  do  find 
that  there  is  such  a  generation  of  creatures,  that  do  spring 
up  in  the  world,  from  age  to  age,  that  are  together  both 
reasonable  and  sinful,  as  they  could  not  be  the  latter  with- 
out being  the  former.  This  is  plain  matter  of  fact,  that  a 
sort  of  creatures,  which  do  exercise  reason,  do  also  sin 
from  age  to  age,  and  universally  ;  and  that  this,  their  dis- 
position to  sin,  and  their  actual  sinning,  must  have  a  be- 
ginning; and  it  cannot  have  beginning,  but  from  some 
common  and  universal  cause,  being  itself  universal ;  so  as 
that  there  are  no  instances  to  be  found  where  (if  there  be 
an  opportunity)  a  disposition  to  sin  doth  not  betray  itself; 
so  as  that  men  are  not  more  inclined  to  act  rationally,  than 
they  are  to  act  irregularly.  They  act  rationally  in  many 
instances,  they  act  irregularly  in  greater  instances,  and 
more  important,  and  that  constantly,  in  all  times,  and  all 
parts  of  the  world.  This  is  plain  matter  of  fact;  and 
men  do,  therefore,  fill  their  own  souls,  and  fill  the  world, 
with  confusion  and  miseries. 

This  (I  say)  is  all  plain  matter  of  fact.  We  cannot  be 
more  certain  of  any  thing,  than  we  are  of  this ;  that  is, 
that  men  have  so  much  reason  still  remaining,  and  belong- 
ing to  their  nature,  as  by  which  they  are  capable  of  know- 
ing they  were  not  self-made,  not  self-originate,  that  they 
came  from  another,  that  they  owe  their  all  to  an  infinitely 
perfect  Being ;  that  must  have  all  perfection  in  itself,  and 
all  being  originally  in  itself,  and  that  their  interests  are 
some  way  or  other  involved  within  one  another.  And  they 
are,  thereupon,  capable  of  understanding  their  own  obli- 
gation to  love  God  above  all ;  and  to  love  one  another  as 
themselves.  Very  plain  it  is,  if  men  did  but  act  pursuantly 
to  such  apprehensions,  whereof  it  is  most  apparent  their 
nature  is  capable,  they  would  pass  their  days,  here  in  this 
world,  in  very  great  tranquillity  and  felicity,  within  them- 
selves, and  towards  one  another ;  and,  that  it  is  impossible 
that  those  miseries,  and  those  evils  and  confusions  which 


fill  men's  spirits,  and  fill  the  world,  should  arise  from  any 
thing  else  but  the  inclination  that  is  in  ihein  to  do  other- 
wise; not  to  love  God  with  a  supreme  love,  and  not  to 
love  one  another  with  co-ordinate  love.  So  that  this  is  as 
plain  matter  of  fact,  as  that  there  is  a  world,  or  that  there 
are  reasonable  creatures  in  it.  This  hath  always  been  a 
difficulty,  how  (as  to  some  particular  persons  especially) 
sin  should  have  its  beginning,  when  that  it  hath  its  con- 
tinual being  in  the  world  proves  itself  to  every  one's  sad 
experience  and  observation,  that  doth  but  take  notice  of 
himself  and  the  world.     But  yet, 

4.  Though,  how  sin  is  transmitted  to  particular  and  in- 
dividual persons,  from  generation  to  generation,  it  cannot 
be  so  easily  told,  yet  it  may  most  certainly  be  determined 
how  it  is  not,  (which  most  concerns  us  with  reference  to 
our  present  purpose,  to  vindicate  the  righteousness  of  God,) 
that  is,  that  it  is  man's  creature,  and  not  God's.  It  is  not 
he  that  hath  infused  any  thing  of  evil  or  malignity  into 
the  nature  of  man,  which  was  originally  pure  and  perfect 
as  it  sprang  from  him,  the  Author  of  all  nature.  This 
is  out  of  question,  that  he  made  man  upright,  but  they 
have  sought  and  found  many  inventions,  Eccl.  vii.  29. 
This  appears,  by  what  that  great  man  Moses  saith  to  the 
people,  over  whom  God  hath  made  him  a  leader  and  a 
head,  when  he  was  now  shortly  to  take  his  leave  of  them  ; 
in  that  much  celebrated  song  which  he  begins  with  this, 
as  the  design  of  publishing  the  name  of  the  Lord,  "  Be- 
cause I  will  publi.sh  the  name  of  the  Lord,  ascribe  ye 
greatness  unto  our  God;"  (that,  we  may  take  up  and  ac- 
commodate very  fully  to  our  own,  that  is,  to  the  common 
case  :)  "  He  is  the  rock  (this  is  a  part  of  that  name  of  his 
which  he  designed  to  publish  in  that  32d  Deut.)  his  work 
is  perfect,  and  all  his  ways  are  judgment,  a  God  of  truth 
and  without  iniquity,  just  and  right  is  he."  But  "  they 
have  corrupted  themselves  ;"  (as  in  the  4th  and  5th  verses 
of  that  chapter  and  onward  :)  a  self-corrupted  generation 
of  creatures  they  are.  And  concerning  this,  we  may  as- 
sure our  hearts  ;  and  ought  to  do  so. 

When  we  are  in  this  case  to  apologize  for  God,  it  is  in- 
deed an  awful  thing  that  is  undertaken;  but  with  the  pro- 
foundest  reverence,  and  with  the  greatest  veneration,  and 
with  a  deep  resentment  of  the  necessity  that  men  should 
be  so  prone  to  arraign  the  Almighty ;  and  he  be  (as  it 
were)  put  to  plead  his  cause  at  his  own  creatures'  bar ;  as 
the  apostle's  reading  of  the  words  doth  imply ;  and  as  the 
former  part,  even  of  that  clause  in  the  4th  verse  of  this 
Psalm,  is  understood  to  signify  too:  That  thou  mightest 
be  justified  when  thou  speakest ;  when  thou  speakest  by 
way  of  apology  for  thyself  It  ought  to  be  done  with  a 
sincere  design,  and  with  a  joyful  confidence,  that  he  will 
aUvays  overcome  and  triumph  when  he  judgeth  himself; 
and  when  men  presume  to  judge  him,  and  pass  their  cen- 
sures upon  his  ways  and  methods  towards  the  world. 

But  it  is  a  thing  must  be  done,  because  there  is  a  prone- 
ness  in  men's  minds  to  admit  of,  and  to  have  thoughts 
arise  and  spring  up  in  them,  which  have  a  reflecting  as- 
pect and  look  upon  the  most  high  and  most  righteous 
God.  As  you  see,  the  apostle,  in  the  place  where  he  quotes 
this  text,  (Rom.  iii.  4,  5.)  objects  this  ;  "  Is  God  unrighte- 
ous, who  taketh  vengeance  1"  when  he  was,  in  the  fore- 
going and  following  chapters,  proving  Jew  and  Gentile  to 
be  ail  under  sin.  "  Is  God  unrighteous,  who  taketh  ven- 
geance 1  I  speak  as  a  man,"  humano  more,  after  llie  vian^ 
ner  of  inen,  which  implies,  so  men  are  apt  to'  speak  ;  that 
is,  to  raise  questions  and  doubts  in  their  minds,  "  How 
will  this  or  that  stand  with  the  unrighteousness  of  God  1" 
Therefore,  the  apostle  thought  himself  concerned  to  vin- 
dicate God's  righteousness ;  and  he  doth  it  largely,  even 
there  in  that  mentioned  chapter,  and  afterwards  in  several 
others  of  that  epistle  ;  and  it  ought  to  be  done  with  a  plea- 
sant confidence  that  there  will  be  a  universal  applause  to 
the  righteousness  of  God  at  last,  by  all  his  intelligent  crea- 
tures ;  that  all  shall  agree  and  conspire  together,  in  say- 
ing, "  Holy  and  true  art  thou,  O  Lord;  just  and  righteous 
art  thou,  Lord  God  Almighty,  thou  King  of  nations  and 
of  saints." 

This  I  thought  fit  to  say,  by  way  of  introduction  to  what 
I  have  further  to  say  to  this  last  mentioned  head,  that  while 
we  may  be  in  some  difficulty,  how  corrupt  nature  comes 
to  be  propagated  from  man  to  man,  and  from  age  to  age. 


Lect.  XXXVI.       THE  JUSTICE  AND  RIGHTEOUSNESS  OP  GOD  VINDICATED. 


1337 


we  are  yet  at  a  certainty  how  it  i.=;  not  done;  that  is,  that 
sin  is  none  ol'  God  s  creature,  and  that  lie  never  infuses  a 
sinning  disposition  into  any  creature  whatsoever.  The  be- 
lief of  this  we  ought  to  establish  and  settle  in  our  own 
hearts,  as  that  by  which  we  shall  but  give  God  his  due, 
and  consult  our  own  peace,  and  more  flourishing  and  pros- 
perous state  of  religion  in  our  own  souls;  that  it  may 
have  no  damps  there,  or  nothing  that  may  tend  to  extin- 
guish or  deaden  it  in  us.  And  therefore,  this  I  shall  evince 
to  you,  by  some  plain  considerations  ;  though  one  would 
think,  indeed,  the  thing  needed  no  eviction.     As, 

(1.)  That  the  purity  of  God's  nature  cannot  but  abhor 
it;  it  is  impossible  that  a  thing  so  repugnant  as  sin  is  to 
the  pure  and  holy  nature  of  God,  can  spring  from  that 
pure  and  holy  nature.  Nothing  but  what  is  good  can  come 
from  the  first,  the  original,  the  essential,  the  most  perfect 
good.    And, 

(2.)  That  which  he  hath  forbidden,  it  is  impossible  that 
he  snould  cause  or  procure;  that  would  be  such  a  con- 
tradiction as  we  could  never  suspect  an  honest  man  of, 
that  he  should  forbid  and  procure  the  same  thing. 

(3.J  Much  less  is  it  possible  that  he  should  cause  that 
whicn  he  punisheth,  and  punisheth  with  so  terrible  seve- 
rity ;  the  proper  wages  of  sin  being  no  less  than  eternal 
death.    And, 

(4.)  It  is  impossible  he  should  cause  that  which  he  hates; 
"  Do  not  the  abominable  thing  which  I  hate,  which  my 
soul  hateth."  Of  that  he  can  never  be  the  author  and  the 
cause.     And, 

(5.)  It  can  never  be,  that  he  should  be  the  cause  or 
author  of  that,  which  is  so  highly  injurious  to  him,  which 
doth  him  the  greatest  injury  imaginable.  For  though, 
from  the  perfection  of  his  own  nature,  it  is  impo.ssible  it 
should  do  him  any  real  harm;  yet  it  doth  him  the  greatest 
wrong.  What  a  disorder  hath  it  introduced  into  the  crea- 
tion of  God  !  how  hath  it  spoiled  his  workmanship,  in  a 
great  masterpiece  of  his  creation,  the  mind  and  soul  of 
man  made  after  his  image !  What  deformity  hath  it  intro- 
duced in  the  room  of  so  much  beauty  and  glory  !  How 
manifest  an  attempt  is  it  against  his  throne,  even  in  the 
very  nature  of  it !  What  a  violation  of  the  sacred  constitu- 
tion of  his  government !  It  is  sin  that  hath  set  his  own 
creature  against  him,  disaffected  it  to  him:  that  is,  in  it- 
self, in  its  rooted  aversion  from  God,  and  haired  of  God. 
It  is  the  most  unconceivable  thing  in  the  word,  that  God 
should  make  his  own  nature  hate  himself,  disafi'ect  him- 
self. It  is  sin  that  hath  actually  torn  away  so  great  and 
noble  a  part  of  his  creation  from  him,  and  plucked  it  from 
his  obedience  and  subjection;  even  all  the  generations  of 
men  from  age  to  age,  and  so  great  a  pan  of  the  heavenly 
host,  and  turned  them  all  into  rebels  against  their  Maker 
and  rightful  Lord.  It  cannot  be  that  he  should  cause  so 
mischievous  a  thing. 

And  it  is  too  faint  a  vindication  of  God,  in  this  case,  to 
.say,  that  therefore  he  cannot  cause,  because  it  is  a  defect, 
and  so  not  a  causable  thing,  or  capable  of  any  other  but  a 
deficient  cause.  This  is  very  true  indeed,  but  very  short, 
for  that  is  no  more  than  to  say,  God  cau>ed  it  not,  than 
to  say,  another  caused  it  not;  as  a  thing  that  cannot  be 
caused,  cannot  indeed  admit  of  positive  causation.  That 
is  very  true,  but  we  do  not  do  God  right  if  we  do  not  as- 
sert also,  that  he  could  not  bring  it  about,  that  it  should 
be  any  agency  of  his ;  not  in  respect  of  the  object,  as  being 
an  uncausable  thing,  but  in  respect  of  his  own  nature,  as 
being  repugnant  to  his  holiness,  and  to  his  sovereignty,  and 
to  the  sacredness  of  his  government.  And  as  that  which 
he  could  not  but  abhor  from,  and  hate,  and  hate  with  ut- 
most detestation.    And  I  add  to  all  this, 

(6.)  To  evince  that  this  transmission  of  sin  cannot  be 
by  any  direct  hand  that  God  hath  in  it,  in  that  he  hath  pro- 
vided so  costly  a  remedy  against  it,  that  he  should  cause 
that  which  his  own  Son  came  down  into  our  world  and 
died  to  destroy.  That  .so  wonderful  a  thing  should  be,  as 
his  descent  into  this  world  of  ours,  "  who  was  the  bright- 
ness of  his  Father's  glory,  and  the  express  image  of  his 
person,  and  who  upholds  all  things  by  the  word  of  his 
power,  and  by  whom  he  made  the  worlds  ;"  that  he  should 
come  down  and  appear  once  before  the  end  of  time,  (or 
upon  the  declining  of  time  from  its  fulness,)  to  put  away 
sm  by  the  sacrifice  of  himself;  (Heb.  ix.  25.)  that  he  who 
82 


sent  his  own  Son  to  put  away  sin  upon  so  very  expensive 
terms,  by  the  sacrifice  of  himself,  to  throw  it  out  of  the 
world,  should  have  a  hand  in  bringing  it  into  the  world, 
is  the  mo.st  inconceivable  thing  that  can  be. 

And  it  is  that  which  all  agree  in,  that  however  sin  came 
into  the  world,  God  was  not  the  author  of  it.  Every  one 
abhors  that  thought,  men  of  all  sorts,  of  all  persuasions 
and  religions:  pagans  themselves,  in  all  the  descriptions 
we  find  in  their  writings  concerning  original  evil,  all  agree 
in  this,  that  God  is  not  the  original  of  it:  all  agree  to  dis- 
charge God  in  the  case,  though  they  are  put  (some  of  them) 
upon  most  ab.surd  imaginations  and  devices  to  assoile  the 
matter  in  themselves ;  and  to  avoid  one  difficulty,  run 
themselves  into  as  great  or  greater.  Some  talking,  they 
know  not  what,  of  a  certain  ancient  nature,  from  whence 
evil  must  come  :  some  positively  a.sserting  two  principles, 
as  Manes  and  his  Manicheans  did,  an  evil  principle  and  a 
good.  But  this,  all  have  agreed  in,  by  common  consent, 
that  God  could  not  be  the  Author  of  the  sinful  evils  that 
have,  in  so  great  measure,  confounded  the  world,  and 
spoiled  and  corrupted  the  nature  of  man. 

And  that  being  so  far  clear,  we  may  reckon  that  a 
good  step  is  taken  towards  the  mark  that  we  are  aiming 
at,  the  vindicating  of  God's  righteousness  in  reference  to 
this  thing.  There  is  the  greatest  certainly  imaginable  of 
the  thing  itself,  while  we  are  uncertain  of  the  manner  how 
sin  comes  to  be  transmitted  from  age  to  age,  or  to  take  its 
beginning  in  particular  persons  in  a  continual  succession. 
Though  there  be  (1  say)  a  difficulty  as  to  that,  there  is  no 
difiiculiy  as  to  the  thing;  and  there  is  no  difhcully  as  to 
this,  how  it  did  not,  though  it  remain  still  a  difficulty,  how 
it  is.     It  is  not  from  God,  sin  is  none  of  this  creature. 

Then  I  should  here  subjoin,  in  the  third  place,  that  next 
conclusion  which  I  design  to  speak  to,  namely, 

111.  That  it  is  the  most  unreasonable  thing  that  can  be, 
to  object  uncertainty  against  certainty.  It  being  certain, 
that  God  is  immutably  holy  and  righteous,  and  that  his 
nature  is  absolutely  perfect;  it  being  certain  that  man's 
nature  is  now  become  sinfully  imperfect;  and  it  being 
again  plain,  that  we  may  be  certain  of  very  many  things, 
when  how  they  come  to  be  is  doubtful,  and  perhaps  ro 
many,  or  the  most,  inexplicable:  but  as  to  this  particular 
thing,  we  do  not  know  how  the  corruption  of  particular 
persons  began,  but  we  know  how  it  began  not ;  that  is,  that 
It  is  impossible  to  be  any  way  imputable  to  God :  we  thence 
proceed  to  show,  how  unreasonable  a  thing  it  is,  to  object 
to  the  things  about  which  we  are  uncertain,  against  the 
things  that  are  most  certain,  that  carry  the  greatest  and 
plainest  evidence  with  them.  And  of  this  we  may  give 
you  instances  enough. 

If  we  should  argue  against  the  existence  of  this  world, 
because  we  have  not  a  particular,  distinct  account  how  it 
took  its  beginning,  how  absurd  were  it !  If  we  may  be 
capable  of  being  puzzled  with  such  questions  as  these,  the 
great  God  put  to  .Tob.  (chap,  xxxviii.  in  several  verses  of 
it.)  If  he  should  bid  us  gird  up  our  loins  like  men,  and 
say  he  would  demand  of  us,  to  answer,  "Where  were  you 
when  I  laid  the  foundations  of  the  earth  !  declare,  if  you 
have  understanding.  Who  hath  laid  the  measures  thereof, 
if  ye  know  1  or  who  hath  stretched  out  ihe  line  upon  them  V 
If  he  should  expostulate  with  us,  touching  our  knowledge 
of  the  way  how  the  sea  is  shut  up  as  within  bars  and 
doors ;  or  how  ice,  and  snow,  and  rain  are  generated  ;  and 
would  put  us  upon  giving  an  account  of  these  things; 
would  it  not  be  the  absurdest  thing  in  all  the  world  to 
deny  their  being,  because  we  cannot  give  a  distinct  account 
of  theml  If  we  cannot  give  a  distinct  accouni,  (or  it  may 
be,)  a  satisfactory  one  to  themselves,  how  matter  was 
moved  yet  in  the  unformed  chaos,  and  when  the  measuring 
line  was  stretched  forth  of  this  world,  and  the  foundations 
laid  of  this  miehty  work;  if  we  cannot  give  an  account, 
how  light  and  darkness  were  severed,  which  was  the  part- 
ing place,  the  utmost  boundary  of  light  and  darkness;  if 
we  cannot  give  an  account  how  the  waters  of  the  sea  came 
to  be  collected  and  gathered  into  one  place,  and  to  be 
confined  and  shut  up  there,  so  as  not  to  return  and  over- 
flow the  earth  ;  if  we  cannot  give  an  account  how  the  rain 
was  generated  by  its  father :  "  Hath  the  raiu  a  father?"  (as  ■ 
it  follows  here;)  how  ice  and  snow  came  to  be  condensed 
into  these  several  substances,  wherein  we  find  them ; 


1-238 


THE  PRINCIPLES  OP  THE  ORACLES  OF  GOD. 


Part  II. 


therefore,  to  say  that  none  of  these  things  are;  to  oppose 
the  uncertainties  about  the  production  of  these  things,  to 
the  manifest,  undoubled  certainty  of  their  existence,  is  cer- 
tainly such  an  absurdity  as  we  could  never  prevail  upon 
ourselves  to  be  guilty  of. 

But  (as  hath  been  told  you  before)  we  cannot  be  more 
certain  of  any  ihiug  that  we  see  with  our  eyes,  or  of  any 
faculty  or  power  that  belongs  to  ourselves,  than  we  are, 
that  there  is  a  continual  transmission  of  sin  in  this  world. 
We  cannot  be  more  certain  that  man  is  a  seeing  creature, 
that  he  is  a  hearing  creature,  that  he  is  a  reasoning  crea- 
ture, than  we  can,  that  he  is  a  living  creature.  And  it 
would  therefore  be  the  most  absurd  thing  imaginable,  to 
oppose  and  object  that  which  is  uncertain,  against  ihat 
which  is  so  plainly  and  fully  certain. 

And  I  might  tell  you  here,  of  a  great  many  uncertainties, 
which  they  must  suppose  and  take  for  granted  to  be  very 
great  certainties,  who  should  form  a  disputation  in  this 
case,  concerning  the  production  of  the  corrupt  and  sinful 
nature  in  man.  But  that  would  be  too  large  a  theme  to 
enter  upon  now.  Yet,  all  will  resolve  into  this  in  general, 
that  as  to  what  difticully  men  do  imagine  in  this  case,  it 
is  only  from  their  opposing  philosophical  uncertainly  to 
theological  verily;  and  till  philosophers  be  agreed  in 
other  matters,  we  have  very  little  reason  to  regard  prob- 
lems, doubtful  problems,  that  may  refer  to  this  particular 
case;  of  which  I  may  instance  at  another  time,  but  shall 
not  now.  But  (I  say)  let  them  come  to  a  certainty  in 
other  matters  iirst,  before  they  expect  to  be  much  regarded 
in  reference  to  determinate,  theological  truth,  which,  we 
reckon,  stands  unshaken  as  the  foundations  of  heaven  and 
earth.  When  they  have  brought  them.selves  and  the 
world  to  a  certainty  about  such  things  as  the  ebbing  and 
flowing  of  the  sea,  the  causes  of  the  very  centre  of  our 
world,  the  powers  of  the  loadstone ;  whether  it  be  ihe  sun 
or  the  earth,  and  which  it  is  of  these,  that  moves  the  other 
about;  when  they  have  brought  such  things  as  these,  and 
a  hundred  more  that  might  be  mentioned,  to  a  certainly, 
then  they  may,  with  more  pretence,  expect  to  be  lislened 
to,  as  to  their  determinations  which  may  more  directly  re- 
spect this  case. 


LECTURE  XXXVII.* 

Under  the  opening  of  the  third  conclusion,  proposed  to 
be  spoken  to,  for  the  clearing  of  what  I  intended  in  the 
choice  of  the  text  we  are  upon,  namely, — that  it  is  most 
unreasonable  and  absurd,  to  oppose  and  object  dark,  and 
doubtful,  and  uncertain  things,  against  thai  which  is  most 
evident  and  certain  ; — we  showed  that  there  are  many  un- 
certainlies,  lhat  men  of  philosophical  minds,  and  geniuses, 
do  commendably  enough  employ  their  thoughts  about, 
while  they  do  not  altempt  or  offer  at  such  a  thing,  as  to 
oppose  them  to  manifest,  revealed  truths.  But  if  they 
will  do  so,  it  is  in  all  reason  to  be  expected,  that  they 
should  come  to  a  more  general  certainly  than  they  do,  or 
are  ever  like  to  do,  about  philosophical  matters  in  general. 
I  instanced  in  several,  and  told  you,  I  would  instance  in 
four  more  which  do  more  directly  concern  this  case,  about 
which  here  lies  the  objected  difficulty. 

That  the  human  soul  cannot  be  propagated  :  to  suppose 
it  can,  would  be  lo  expose  the  doctrine  of  its  immortality 
to  manifest  hazard.  It  must  be  supposed,  that  being  im- 
mediately created  by  God  himself,  it  comes  pure  and  sin- 
less out  of  his  hands.  The  body  itself,  without  the  soul, 
cannot  be  the  seat  and  subject  of  sin,  as  no  irrational  thing 
can,  which  is  most  evident.  Therefore,  many  think  there 
can  be  no  such  thing  as  propagation  of  sin  from  age  to  age; 
for  how  should  it  be  ■?  It  cannot  be  at  first  found  in  the 
soul,  which  comes  pure  out  of  the  hand  of  God.  It  can- 
not be  sealed  or  subjected  in  Ihe  body,  which  is  not  a  sub- 
ject capable  of  sin,  or  any  mortality,  abstractly  con.sidered. 
Here  (I  say)  men  do  but  oppose  uncertainty  to  a  certainty  ; 
a  great  many  uncertainties  to  one  plain  and  absolute  cer- 
tainty; that  is,  that  sin  doth  really  descend  from  age  to 
•  Preaclied  Nu».  etb,  1694. 


age ;  and  it  is  manifest,  and  in  view  with  every  one  that 
observes  that  men  do  not  sooner  begin  to  act  rationally, 
than  Ihey  do  begin  to  act  irregularly.  But  to  oppose  un- 
certainties to  this  plain  and  evident  certainty,  is  a  mo,st 
unreasonable  thing  ;  equally  unreasonable  as  that  sophis- 
tical rea.soning  was  of  the  philosopher  that  would  under- 
take lo  prove,  lhat  there  could  be  no  such  thing  as  a  local 
motion  ;  and  another  undertook  to  refute  him,  by  walking 
up  and  down  before  his  eyes.  There  are  too  plain  and 
sad  proofs,  in  the  walkings  of  men  from  age  to  age,  that 
as  soon  as  ever  they  begin  to  move  or  act  as  men,  they  do 
act  sinfully  ;  and  so  that  corruption  doth  descend  and  is 
transmitted.  This  is  certain  and  evident.  But  to  make 
this  a  difficulty,  there  are  a  great  many  uncertainties  sup- 
posed and  taken  for  granted,  about  which  it  concerns  igno- 
rant creatures  (as  we  all  are)  to  pronounce  nothing  one 
way  or  other. 

It  is  uncertain  when  or  what  time  human  souls  were 
created,  or  were  not  created;  whether  all  at  once  and  at 
fir.st,  or  whether  at  some  distance  of  time,  before  they  be- 
come to  be  united  to  human  bodies.  Not  that  the  truth 
needs  a  determination  of  these  matters,  that  way  that 
would  seem  more  favourable  to  it,  as  if  it  be  not  otherwise 
defended.  But,  in  the  mean  time,  we  ought  not  to  make 
difficulties  greater  than  they  really  are,  by  supposing  and 
taking  for  granted,  that  those  things  are  certain,  which 
really  are  not  so. 

It  is,  again,  altogether  uncertain  by  what  sort  of  divine 
agency  a  human  soul  comes  to  be  united  to  a  human  body, 
or  whether  they  come  into  that  union  electively,  yea  or  no ; 
or  whether  by  a  certain  sort  of  fatal  necessity;  these  are 
■imcertainiies,  and  we  are  not  to  pronounce  concerning 
Ihera  as  if  they  were  certain. 

We  do  not  know;  philosophy  cannot,  with  certainty, 
determine  ihe  strict,  precise,  limitative  bounds,  between 
the  sensitive  nature  and  ihe  rational.  We  can  be  at  no 
cerlainly,  what  dispositions  there  may  be  in  the  sensitive 
nature  unto  sin,  though  there  can  be  no  such  thing  as  for- 
mal sin  in  it,  abstractedly  considered  ;  so  that  whensoever 
a  reasonable,  intelligent  spirit  shall  come  to  be  united 
therewith,  it  will  thereupon  certainly  sin  ;  if  it  act,  it  will 
not  act  more  rationally,  than  disorderly  and  irregularly. 
As  if  never  so  skilful  a  hand  do  play  upon  an  instrument 
out  of  tune,  if  it  sound  it  will  sound  ami.ss;  if  never  so 
skilful  a  horsenian  ride  a  lame  horse,  if  he  move  he  will 
hall.  We  are  altogether  uncertain  what  of  sensitive  na- 
ture may  be  propagated  with  such  and  such  dispositions 
in  it,  before  the  supervention  of  the  reasonable  soul. 

We  are  uncertain  what  orders  there  are  of  created  spirits, 
so  little  do  we  know,  and  we  ought  not  lo  pretend  lo 
know,  of  the  affairs  of  the  invisible  world;  so  that  we  ought, 
in  justice,  to  profess  ignorance  of  such  things  as  these, 
whether  there  be  any  cominon  spirit  of  nature  endowed 
with  a  plastic  power,  that  may  be  immediately  concerned 
about  the  union  of  human  bodies  and  huiaan  souls  with 
one  another. 

These  are  things,  though  contraries,  whereunlo  for  the 
most  part  men  take  upon  them  lo  determine  as  certainties ; 
and  .so  make  objections  against  the  mo.st  certain  and  un- 
questionable truths.  And  the  most  of  the  difficulties  in 
this  matter  do  but  arise  from  opposing  doubtful  philoso- 
phical problems  to  unquestionable  theological  verities. 
And  whereas,  there  is  a  very  great  uncertainty  in  most  parts 
of  philosophy,  in  natural  philosophy  more  than  in  any 
other  part,  therefore,  the  presumptuous  determinations  of 
men,  about  these  things,  are  very  unfit  lo  be  brought  into 
any  competition  with  the  most  certain  divine  truths;  that 
is,  to  oppose  things  lhat  are  doubtful,  that  can  never  be 
proved  one  way  or  other,  unto  things  lhat  are  either  most 
evidently  proved,  or  are  in  themselves  so  evident,  as  to 
need  no  proof  And  this  is  the  case  as  to  the  most  of  what 
appears  difficult  in  this  affair.     But  then, 

IV.  The  last  conclusion  that  I  am  lo  insist  upon  is  this, 
that  it  is  most  of  all  unreasonable  and  absurd,  to  oppose 
such  uncertainties  to  certainties,  to  objectwhat  is  doubtful 
and  dark,  against  what  is  plain  and  evident,  when  (as  hath 
been  evinced  already)  there  is  nothing  can  shake  the  as- 
serted truth ;  but  there  are  many  considerations  majr  be 
brought  to  break  the  force  of  such  objections,  as  are  raised 


Lect.  XXXVII.      THE  JUSTICE  AND  RIGHTEOUSNESS  OF  GOD  VINDICATED. 


1239 


against  it;  then,  it  is  most  specially  absurd.  And  vmder 
this  head  it  was  that  I  designed  to  produce  and  lay  before 
you,  the  many  considerations  which  tend  to  break  the  force 
of  any  thing  that  can  be  objected  against  the  consistency 
and  agreeableness  of  the  righteous  and  universal  perfection 
of  the  Divine  Nature,  with  the  continual  transmission  of 
the  sinful  imperfections  of  the  human  nature. 

The  difficulty  I  need  not  remind  you  of,  only,  that  it 
may  lie  the  more  distinctly  in  your  thoughts,  it  is  reducible 
to  two  heads;  partly  somewhat  on  the  part  of  God,  and 
partly  somewhat  on  the  part  of  man.  On  man's  part  first ; 
because  he  is  first  to  be  considered  in  every  thing  that  is 
evil,  whether  it  be  evil  of  sin,  or  evil  of  misery.  And  from 
what  hath  been  said  it  appears  difficult  to  be  conceived, 
how  man  can  be  capable  of  propagating  a  sinful  soul  to  an- 
other, when  the  soul,  as  such,  is  not  propagated;  and  sin 
must  reside  there,  inasmuch  (as  hath  been  said)  as  the  body 
cannot  be  the  seat  or  subject  of  sin,  abstractly  considered, 
and  without  the  soul.  On  God's  part,  how  it  should  stand 
with  his  righteousness  and  other  perfections,  continually  to 
co-operate  with  second  causes  in  the  transmission  of  a  sin- 
ful nature  from  age  to  age  among  men ;  so  as  thereby  to 
make  this  world  a  seed-plot  of  wickedness  and  misery,  to 
all  its  inhabitants,  from  one  generation  to  another;  upon 
which,  many  have  thought  themselves  necessitated  to  deny 
any  such  thing  as  the  propagation  of  a  corrupted  nature, 
from  generation  to  generation ;  and  so  to  ascribe  the  whole 
business  of  the  continuance  of  sin  from  age  to  age,  in  the 
world,  only  to  imitation;  one  generation  learning  to  be 
wicked,  from  another  wicked  generation,  that  did  precede. 
But  now,  I  say,  as  nothing  can  shake  the  truths  that  have 
been  asserted  concerning  God's  righteousness,  and  man's 
unrighteousness  continually  descending,  and  transmitted 
from  age  to  age;  so  there  are  many  things  to  be  alleged, 
to  break  the  force  of  any  such  objections  a.s  these.     And, 

I  shall  offer  this  to  consideration,  that  in  reference  to 
God's  concern  in  this  matter,  (about  whose  name  and  hon- 
our all  our  souls  ought  to  be  most  tenderly  and  deeply 
concerned,)  there  is  nothing  to  be  said  or  thought  but  this, 
it  were  easy  for  him  to  have  prevented  such  a  descent  of 
sinfulness,  from  age  to  age,  in  this  world,  by  which  also 
misery  is  continually  entailed  upon  the  inhabitants  of  it. 
But  now  (I  say)  consider  these  things  in  reference  here- 
unto. 

1.  Suppose  that  men  should,  hereupon,  ascribe  the  whole 
business  of  the  continued  sinfulness  of  the  world,  from  age 
to  age,  to  imitation  only,  this  would  no  more  solve  the 
difficulty,  than  what  is  ordinarily  asserted;  for,  even  that 
also,  how  easy  were  it  for  him,  the  great  God,  (as  we  may 
think,)  to  have  prevented  this;  that  is,  to  have  prevented 
the  descent  of  sin,  from  age  to  age,  by  imitation  !  How 
easily  might  he  have  annihilated  this  world,  or  annihilated 
his  creature  man,  either  by  exerting  his  power  to  this  pur- 
pose, or,  indeed,  by  only  withholding  it !  for  then  all  must 
drop.  Or,  how  easy  had  it  been  to  him,  to  have  made  all 
perfectly  good,  and  that  they  should  have  continued  such, 
from  age  to  age!  and  then  there  would  have  been  no  bad 
example  for  any  one's  imitation.  And  we  do  not  know, 
but  that  the  Divine  Agency  (such  as  it  may  be  for  ought 
we  can  tell)  maj'  be  a.s  little  concerned  in  transmitting 
human  nature  in  its  corruption,  from  age  to  age,  as  it  would 
be,  in  sustaining  sinful  creatures  that  are  corrupted,  in  co- 
operating in  sinful  actions.  And  without  the  co-operating 
influence  of  the  First  Cause,  we  are  sure  nothing  can  be 
done  by  a  sufficient  influence;  that  is,  not  done  by  an 
eflicacious  and  necessitating  one.  And  therefore,  it  is  in 
vain  to  allege  that,  for  the  solving  and  expediting  this  dif- 
ficulty, which  doth  itself  carry  as  much  of  difliculty  in  it. 
And  again, 

2.  This  is  next  to  be  considered,  that  it  is  very  unrea- 
sonable to  have  been  expected  from  Grod,  that  he  should 
annihilate  an  intelligent  creature,  upon  the  account  of  its 
having  oflfendeu  him,  or  upon  the  accnimt  of  its  being  likely 
to  transmit  its  likeness  to  those  that  shall  proceed  and 
spring  from  such  a  progenitor.  It  was  a  most  unreason- 
able thing  (I  say)  that  God  should,  hereupon,  annihilate  or 
reduce  to  nothing  such  a  piece  of  the  work  of  his  own 
hands;  that  had  neither  been  suitable  to  the  wisdom  of 
God,  nor  his  goodness:  not  to  his  wisdom,  for  there  had 
been  a  direct  regression,  that  he  shovild  tmdo  and  destroy 


his  own  work;  because  such  a  creature,  the  subject  and 
eflect  of  his  productive  and  creating  influence,  had  trans- 
gressed the  law  and  rule  of  its  own  ci  cation  ;  it  was  unrea- 
sonable that  he  should,  thereupon,  reduce  it  to  nothing. 
And  it  had  been  (I  say)  very  disagreeable  to  his  wisdom, 
as  if  he  were  surprised  by  the  fall  and  lapse  of  his  creature, 
as  if  he  had  not  foreseen,  as  if  he  had  not  sagacity  enough 
to  apprehend,  such  and  such  consequences.  Ii  liaih  been 
always  (as  we  find  by  the  course  God  bath  held)  reckoned 
by  him,  most  worthy  of  him,  and  most  God-like,  to  turn  ill 
events  to  good;  but  not  to  go  back.  And  we  shall,  in 
time,  come  to  show  you,  how  he  hath  done  it  in  this  case, 
to  his  own  most  transcendent  glory,  and  to  the  advantage 
of  his  creatures,  such  as  do  not,  by  their  own  faulty  oppo- 
sition, stand  in  the  way  of  his  kind  and  gracious  method 
towards  them.  But,  that  he  should  annihilate  or  bring  a 
creature  to  nothing,  that  was  capable  of  obeying  and  ser%'- 
ing  him,  because  he  did  disobey  him,  and  because  he  is 
likely  to  transmit  sinful  inclinations  to  those  that  come  of 
him,  or  come  after  him,  this  is  never  to  be  expected  from 
the  blessed  God;  it  is  a  thing  disagreeable  to  his  wisdom, 
that  he  should  do  and  undo.  When  he  is  said  to  have  re- 
pented that  he  made  man,  as  when  he  brought  the  flood 
upon  the  world;  (Gen.  vi.)  thai,  as  is  plain  in  itself,  and, 
all  do  agree,'  is  spoken  more  humano.  And  though  he  did 
(that  he  might  give  one  proof  of  his  just  di.spleasancy  at  the 
apostacy  of  the  world)  bring  on  that  deluge,  yet  you  see  he 
would  not  destroy  the  kind,  but  resolved  to  continue  that, 
in  subserviency  to  his  further  great  and  glorious  designs. 
And  indeed,  it  could  much  less  have  consisted  with  his 
goodne.ss,  to  destroy  the  capacity  which  was  in  that  order 
of  creatures,  of  so  high  and  great  things  as  he  designed  them 
to,  which  should  spring  up  of  the  human  race.  That  he 
should  prevent  himself  of  that  wonderful  exercise  of  his 
mercy,  grace,  and  good-will  towards  men,  of  which  we 
shall  have  occasion  to  discourse  in  its  proper  place,  and  £is 
the  series  of  things  shall  lead  on.  Therefore  that  I  would 
have  to  be  considered,  that  it  was  a  most  unreasonable 
thing  to  expect  that  God  should,  upon  the  transgrcssioa 
of  his  reasonable  creatures,  and  lest  sin  should  be  trans- 
mitted from  age  to  age,  annihilate  the  kind,  and  reduce  ail 
to  nothing.     And, 

3.  It  was  as  little  to  be  expected,  that  God  should  at 
first  make  all  immutably  good ;  that  he  should  have  made 
all  his  intelligent  creatures  immutably  good  at  first,  both 
angels  in  heaven,  and  men  on  earth ;  and  so  have  provided 
and  taken  a  course  that  sin  should  always  be  kept  out  of 
his  creation ;  and  that  it  should  be  impossible,  where  there 
is  a  nature  propagated  from  a.e  lo  age,  there  should  be  any 
thing  of  taint  capable  of  falling  into  that  nature  ;  I  say, 
that  God  should  have  done  this,  was  as  little  to  be  expected 
from  him. 

We  may  judge  of  things  safely  by  the  event ;  for  that  is 
judging  after  God;  that  is  judging  that  lo  be  becoming  of 
God,  which  he  hath  done  ;  that  course  to  be  most  suitable 
to  him,  most  God-like,  which  he  hath  chosen.  And  so  far 
as  we  can  discern  the  reasonableness  of  the  course 
which  he  hath  taken,  we  are  to  take  notice  of  it,  and  avow 
it  upon  all  occasions.  Now,  from  the  course  he  hath  taken, 
it  appears  most  suitable  to  the  excellencies  of  the  Divine 
Being,  every  way,  that  he  should  have  made  intelligent 
creatures  at  first  mutable;  not  to  make  them  immutably 
good  and  happy,  which  was  lo  be  their  final  state;  but 
that  there  should  be  a  preparatory,  subservient  stale,  intro- 
duclive  to  that  final  state.  This  appears,  upon  all  ac- 
counts,to  have  been  most  agreeable  to  the  SupremeWisdom 
and  Goodness,  that  his  cieatures  should  not  arrive  to  the 
highest  perfection  that  they  were  capable  of  all  at  onre, 
and  at  the  very  first,  but  that  they  should  undergo  a  trial ; 
and  in  that  ca^e,  (if  they  mu.sf  do  so,)  ihey  must  be  left  to 
their  liberty  at  first;  and  being  left  so,  there  would  be  still 
a  possibility  that  sin  should  be;  and  being  once,  that  it 
should  go  on  and  be  transmitted  from  age  to  age.  And 
therefore,  I  add, 

4.  That  God's  omnipotency,  or  what  his  absolute  power 
can  do,  is  not  the  only  measure  (ab.stractly  considered)  ac- 
cording to  which  it  can  be  said  God  can  do  this  or  that. 
It  is  not  fit  or  proper  to  say,  that  he  can  do  whatsoever 
omnipotency,  abstractly  considered  and  alone,  could  do  ; 
because  he  is  not  a  Being  of  power  alone :  power  alone 


1240 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  II. 


gives  us  but  an  inadequate  conception  of  God ;  it  doth  not 
give  us  an  entire  conception  of  him,  as  if  he  were  nothing 
else  but  power;  for  he  is  wisdom,  and  goodness,  and  holi- 
ness, and  righteousness,  and  truth,  as  well  as  power.  And 
therefore,  that  only  is,  in  a  true  sense,  possible  to  God, 
which  is  suitable  lo  all  his  glorious  excellencies  to  do,  con- 
junctly considered ;  and  not  what  is  suitable  to  his  power 
alone,  and  separately  considered  from  the  rest.  When  it 
is  said,  God  cannot  lie,  and  God  cannot  deny  himself,  and 
the  like,  the  meaning  is  not  as  if  there  were  a  want  of  mere 
power  to  do  any  such  natural  act,  considered  as  a  natural 
act;  but  it  is  impossible  to  the  divine  perfection,  (consider 
him  as  a  Being  of  universal  perfection,  wherein  all  perfec- 
tions do  meet,)  to  do  things  so  unlike  himself,  so  unworthv 
of  himself  ' 

Therefore,  it  was  never  to  have  been  expected  from  di- 
vine power,  or  because  he  is  omnipotent,  that,  therefore,  he 
should  do  all  things  which  that,  abstractedly  considered, 
could  do;  as  to  have  put  an  end  to  the  generations  of  men 
lest  they  should  sin  on  ;  or  to  have  made  all  perfectly  good 
at  first,  so  as  it  should  be  an  impossibility  that  any  such 
thing  as  sin  should  be  in  the  world,  which  only  the  possi- 
bility of  Its  continuing  in  the  world  could,  in  an  ordinary 
course,  be  prevented.  This  (I  say)  was  never  to  be  ex- 
pected from  the  infinitely,  absolutely,  and  universally  per- 
fect Being,  who  hath  other  perfections  belonging  to  his 
nature  besides  that  of  power.  But  those  things  are  only 
possible  to  him,  which  (all  things  considered)  are  most 
worthy  of  him,  and  most  suitable  to  him.  And  again, 
_  5.  We  are  further  to  con.sider,  that  the  course  of  nature 
in  the  universe,  it  is  most  observablv  fixed  and  .settled ;  so 
as  (unless  it  be  now  and  then  in  single  instances)  not  to 
admit  of  change;  that  is,  not  to  admit  of  change  in  an  or- 
dinary course.  We  may  observe,  that  the  course  of  nature 
IS  very  rarely  ever  altered.  But  it  were  very  unreasonable 
to  expect,  that  it  should  be  statedly  or  often  altered.  We 
find  alterations  in  single  instances;  as  in  reference  to  that 
great  order  of  day  and  night,  when  the  sun  stood  still  so 
Jong  one  time,  and  when  it  went  back  so  many  degrees 
at  another  time.  And  so  when  the  sea  did  not  hold  its 
own  course,  or  do  agreeably  to  its  property,  as  a  fluid  thing, 
to  overflow  all  that  came  within  the  compass  of  it,  but  was 
bound  up  as  to  the  Israelites  that  passed  through  it  And 
the  fire,  it  acted  not,  according  to  its  natural  property,  to 
consume  and  burn  what  is  combustible,  in  the  case  of*  the 
three  children,  who  were  in  the  fiery  furnace  unharmed 
and  unhurt. 

But  we  are  never  to  think  that  the  course  of  nature 
should  be  ordinarily  or  often  altered.  And  that  it  is  not, 
even  because  it  is  hot,  we  ought  in  great  reverence  and 
""■"''"/  to  apprehend  there  are  mighty  occult  reasons  for 
this.  And  It  should  lay  an  awe  upon  our  spirits,  lo  be- 
hold the  Author  of  nature,  the  God  of  nature,  acting  it  on 
m  so  slated  and  unaltered  a  course,  from  age  to  a^e,  through 
the  succession  of  many  ages.  If  we  understood  no  reason 
why  it  should  be  so,  yet  our  minds  should  be  struck  with 
great  reverence  when  we  find,  that  ordinarily  it  is  so.  But 
we  may  apprehend  very  great  reason  for  it  too,  in  reference 
to  the  stated  course  of  natural  causes,  as  to  what  doth  con- 
cern ourselves.  What  confusion  would  it  make  in  the 
world,  if,  ordinarily,  the  sun  should  vary  its  course  that  no 
man  could  tell  when  it  would  rise,  or  when  it  would  set 
or  when  to  undertake  such  or  such  a  business  1  If  God'.s 
obstructing  that  course  in  a  single  instance  or  two  should 
have  been  often  repeated,  so  as  to  hold  men's  miiids  in  a 
continual  suspense,  the  sad  and  dismal  consequences  that 
would  have  ensued  to  this  world  (though  this  be  but  a  very 
minute,  inconsiderable  part  of  the  universe,  the  whole  crea- 
tion of  God)  are  obvious  to  every  one's  view  that  considers 
And  as  to  the  transmitting  of  the  species  of  thino-s  and 
the  preserving  of  the  species  of  all  sorts  of  things  in  the 
world,  besides  the  decorum  of  it,  and  that  admirable  proof 
that  there  is  of  divine  wisdom  and  providence  therein,  the 


usefulness  thereof  to  ourselves 


most  apparent  to  any 


ones  notice  and  view,  that  through  so  many  thousands  of 
years  there  should  be  a  preservation  of  the  kinds  of  things 
Go  through  the  several  orders  of  things:  the  ranks  of 
things  that  come  under  our  own  notice,  is  an  admirable 
discovery  of  God's  wisdom  and  providence,  and  too  little 
considered  and  reflected  on;  that  the  species  of  things 


should  be  unaltered,  that  what  we  find  was  the  property 
of  this  or  that  herb,  or  plant,  or  tree,  continues  so.  These 
things  have  still  the  same  properties  that  they  had.  Look 
to  the  animals  beneath  us ;  we  find  the  same  properties  the 
horse  to  be  described  by,  so  many  ages  ago,  are  in  the 
same  creature  still.  There  is  an  admirable  discovery  of 
the  power  and  wisdom  of  Providence  in  this,  which  we 
ought  to  contemplate  with  great  admiration,  and  great  re- 
verence, and  have  our  spirits  so  much  the  more  disposed  to. 
acknowledge  and  adore  God  the  Maker  of  this  world,  and 
the  great  Author  of  universal  nature.  It  would  do  more 
to  preserve  a  religious  impression  upon  our  spirits  God- 
ward,  than  IS  commonly  apprehended,  if  we  did,  now  and 
then,  allow  our  thoughts  to  fix  in  these  contemplations, 
that  whereas  there  is  such  a  collision  in  this  natural  world,' 
there  are  such  antipathies  and  contrarieties  in  the  natures 
of  things,  that  yet  their  natures  are  continued,  preserved 
entire,  from  being  confounded  ;  though  there  is  such  a  vast 
multiplicity,  yet  all  preserved  entire,  through  so  many  thou- 
sands of  years.     But  then,  consider  further, 

6.  That  it  is  most  evident,  that  the  course  of  nature  is 
as  settled  and  constant,  in  reference  to  the  production  of 
men  from  age  to  age,  as  of  any  other  creature.  This  is  ob- 
vious, to  wit,  that  there  do  .spring  up,  from  age  to  age 
creatures  of  this  species,  and  of  the  same  kind,  as  there 
do  of  any  other  creatures  of  any  other  kind  or  species. 
And  that,  hereupon,  we  must  apprehend  a  fixedness  in  the 
course  of  nature,  not  to  he  altered  for  a  continuance, 
though  it  may  in  single  instances,  here  and  there,  in  refer- 
ence to  this  thing,  as  well  as  in  reference  to  any  thing  else 
that  falls  under  the  regulation  and  measure  of  the  law  of 
nature.    And, 

7.  It  is  a  mighty  confirmation  of  the  natural  descent  of 
sin  with  the  nature  of  man,  in  the  ordinary  way,  that  when 
God  designed  the  incarnation  of  his  own  Son,  to  avoid 
that  corruption  of  nature  descending  to  him,  he  there  steps 
out  of  the  ordinary  course;  a  consideration  that  hath  that 
weight  with  it,  that  if  any  one  allow  himself  to  think,  it 
must  overbear  his  mind  in  that  matter,  that  sure  there  is 
some  secret,  profound  reason  in  the  counsel  of  God, 
(whether  obvious  to  our  view,  or  not  obvious,)  that  the  de- 
.scent  of  corrupt  nature  was  in  the  ordinary  way  unavoid- 
able :  that  when  God  had  a  design  to  incarnate  his  own 
Son,  when  it  was  intended  God  should  be  manifested  in 
the  flesh,  to  avoid  that  contagion  and  corruption  which,  in 
the  ordinary  course,  is  transmitted,  he  doth  in  this  single 
instance  recede  and  go  ofl"from  the  ordinary  natural  course: 
and  so  the  production  is  by  the  Holy  Ghost,  separating 
the  very  matter  of  the  human  body  which  itself,  indeed, 
was  not  a  capable  subject  of  sin,  as  hath  been  said,  and  is 
plain  in  itself.  But  because  the  human  nature  had  been 
corrupted,  if  it  had  descended  in  the  ordinary  way,  (and 
that  was  inconsistent  with  the  design  on  which  a  Redeemer 
was  to  come  down  from  heaven  into  the  world,)  therefore, 
the  ordinary  course  of  procreation  is  declined  and  avoided : 
a  most  pregnant  demonstration,  that,  in  the  ordinary  course, 
sin  is  always  naturally  transmitted,  in  that  this  must  be 
done  on  purpose  to  avoid  that  taint  and  contagion  that 
otherwise  would  have  been.  But  I  add,  in  the  next  place, 
and  shall  go  no  further  now, 

8.  That  men  do  make  the  difliculty  in  this  matter  greater 
than  they  need,  by  not  apprehending  and  considering  aright, 
wherein  the  production  of  a  human  creature  lies.  It  is 
plain  it  doth  not  lie,  though  a  human  creature  be  a  creature 
of  a  compounded  nature,  that  hath  a  terrestrial  and  celes- 
tial part,  yet,  I  .say,  it  doth  not  lie  in  the  production  of 
either  of  the  parts,  but  only  in  the  uniting  of  them  sub- 
stantially with  one  another.  It  neither  lies  in  the  produc- 
tion of  the  soul,  nor  doth  it  lie  in  the  production  of  the 
matter  of  the  body,  for  all  matter  is  generally  apprehended 
to  be  ingenerable  and  incorruptible.  But  il'lies  (as  I  said) 
in  the  beginning  of  these  into  a  substantial  union  with  one 
another.  And  do  but  consider  to  this  purpose,  "Wherein 
doth  death  lie  %  wherein  doth  the  death  of  a  man  consist  I" 
His  death,  you  will  easily  apprehend,  must  stand  in  direct 
opposition  to  his  procreation  and  production.  But  death 
doth  not  lie  either  in  the  destruction  of  the  soul,  or  of  the 
body;  but  as  it  is  a  matter  of  faith,  that  the  one  remains, 
so  it  is  a  matter  of  sense,  that  the  other  remains  after  death. 
The  soul  is  gone,  but  not  reduced  to  nothing;  the  body 


Lect.  xxxviu.      the  justice  and  righteousness  of  god  vindicated. 


1241 


remains,  and  will  continue  a  considerable  time  the  same 
entire  frame  tliat  it  was,  even  when  the  soul  is  o;one. 
Death,  therefore,  doth  neither  lie  in  the  destruction  of  the 
soul,  nor  in  the  destruction  of  the  body;  but  in  their  dis- 
union. So  the  procreation  doth  not  lie,  either  in  the  pro- 
duction of  the  soul,  or  in  the  production  of  the  body ; 
(otherwise  than  being  so  and  so  modified ;)  but  in  the 
union  of  those  two  parts,  bringing  it  about,  that  they 
should  be  substantially  united  with  one  another. 

And  if  that  be  duly  considered,  there  is  a  great  deal  of 
room  and  scope  left  to  apprehend  how  such  a  thing  may 
be  very  possible,  (as  we  find  it  actual,)  the  continual  de- 
scent of  sin,  and  yet  the  holiness,  and  purity,  and  univer- 
sal rectitude  of  the  Divine  Nalure,  not  having  any  con- 
cern unbecoming  itself,  unsuitable  ;o  itself,  hetein. 

There  are  many  more  considerations  behind,  that  will 
not  be  without  weight  in  this  matter:  only,  now,  let  us 
consider  and  bethink  ourselves  (as  our  assembly  dissolves) 
of  this  one  thing  ;  how  much  more  considerable  a  theme 
and  subject  we  have  for  our  thoughts,  in  that  which  is 
common  to  all  ages,  that  can  occur  to  us  in  what  is  pecu- 
liar to  our  own  time  !  We  are  so  amused  and  taken  up 
about  the  little  affairs  (in  comparison)  of  our  own  time, 
that  we  do  not  allow  ourselves  to  consider  and  look,  as 
we  should  do,  with  ]U.st  intention  of  mind,  upon  those 
things  that  are  great,  and  of  common  concern  to  all  time. 
And  we  wonder  there  should  be  any  miscarriage  in  the 
conduct  of  human  alfairs,  and  that  the  perversity  of  men, 
here  and  there,  breaks  out  in  this  or  that  instance,  forget- 
ting there  is  a  corrupt,  human  nature  still  descending  from 
age  to  age,  and  from  generation  to  generation,  which  na- 
turally makes  this  world  a  region  of  impurily,  and  con- 
sequent misery,  and  gloominess  and  darkness.  And  we 
do  not  enough  reflect  upon  the  intestine  cause  of  all  our 
evils.  Every  one  would  be  a  great  deal  more  ready  to  fall 
to  self-accusation,  than  to  the  accusing  of  other  men.  "  1 
have  a  corrupt  nature  in  myself,  out  of  which  nature 
spring  all  the  confusions  and  disorders  in  the  world;  all 
the  dismal,  tragical  things  that  are  any  where  to  be  found 
and  observed  in  it."  It  is  very  unreasonable  to  let  our 
minds  be  confined  to  the  present,  when  we  have  such  a 
vast  prospect  before  us,  looking  forward,  looking  back- 
ward, looking  inward,  looking  on  this  and  thattiand  ;  to 
bind  our  thoughts  when  we  have  so  vast  a  compass  of 
things  to  look  into,  this  is  neither  suitable  to  the  reason  of 
a  man,  nor  so  suitable  as  it  should  be  to  the  more  large 
and  concerned  mind  of  a  Christian,  about  the  great  things 
wherein  the  Christian  interest  is,  itself,  concerned. 


LECTURE  XXXVIII.' 

Now  we  shall  go  on  to  add  further  considerations  for 
showing  this  fourth  conclusion.  And,  thereupon,-  in  the 
next  place, 

9.  We  may  further  consider,  that  it  is  never  thought  a 
blemish  to  the  justice  of  any  government  whatsoever,  that 
children  should  inherit  the  poverty  and  rags  of  their  pa- 
rents that  were  either  poor  orproflisate,  or  that  had  squan- 
dered or  forfeited  all  that  they  had.  This  was  never 
thought  to  have  been  a  blemish  to  the  government  under 
which  such  persons  may  live,  that  children  are  born  poor, 
when  their  parents  had  nothing  to  leave  them;  and  so 
they  have  rags  and  beggary  for  their  patrimony.  This 
doth  not  use  to  be,  or  can  be,  with  any  equity,  imputed  to 
the  government  under  which  such  live,  as  if  that  were  to 
be  blamed.  And  much  less  is  it  imputable  in  this  case; 
because  human  governors  are  debtors  to  the  communities 
which  they  govern,  and  do  owe  to  them  their  utmost  care 
and  providence  for  them.  But  God  (as  hath  been  former- 
ly showed  you)  can  be  no  debtor  to  any  of  his  creatures, 
whether  considered  singly,  or  in  communities,  any  other- 
wise than  as  he  hath  by  any  promise  made  himself  debtor. 
But  he  never  promised,  never  obliged  himself  by  any  pro- 
mise, to  keep  sin  out  of  the  world,  from  hurting  creatures 
that  can  only  hurt  themselves  by  it ;  or  from  preventing 
•  Preached  Nov.  17tli,  16JI. 


it  to  descend  or  presently  to  throw  it  out  of  the  world; 
though  that  he  will  do  fully  in  his  own  time,  and  in  his 
own  way.     And  again, 

10.  There  can  be  no  more  obligation  on  the  blessed 
God,  to  prevent  moral  defects  among  his  creatures,  than 
natural  ones.  If  he  he  not  obliged  to  prevent  natural  de- 
fects, he  is  as  little  obliged  to  pre  vent  moral;  because  moral 
perfection  must  be  founded  in  natural ;  as  all  morality  hath 
its  foundation  in  the  nature  of  the  creatures  who  are  the 
capable  subjects  thereof  But  plain  it  is,  he  can  be  under 
no  obligation  to  prevent  natural  defects,  or  that  his  crea- 
tures should  be  naturally  perfect:  for  in  what  sense  will 
we  suppose  it  requisite  that  he  should  make  them  sol 
Not  with  an  absolute  perfection,  perfection  in  omni  genere ; 
for  that  is  above  the  condition  of  a  creature;  no  creature 
is  capable  of  being  nnivcrsaUy perfect .  That  is  the  pecu- 
liar privilege  and  prerogative  of  the  Original  ami  Uncre- 
ated Being,  to  be  absolutely  and  universally  perfect.  And 
therefore,  to  suppose  him  obliged  to  make  all  his  cieatures 
every  way  perfect,  it  were  to  suppose  him  obliged  to  have 
made  them  all  gods;  or  we  must  suppose  him  noi  obliged 
to  make  any  thing  at  all ;  because  it  is  impossible  that  a 
made  thing  can  be  absolutely  perfect,  Or,  should  we  sup- 
pose him  under  an  obligation  to  have  made  things  perfect 
in  any  kind  above  their  own"?  That  cannot  be  thought 
neither ;  for  that  must  suppose,  then,  that  there  should 
have  been  no  creatures  of  any  inferior  kind,  or  that  all 
must  have  been  of  equal  perfection,  that  every  fly  or  worm 
must  have  been  a  cherubim  or  seraphim.  Indeed,  it  is  a 
most  accurate  discourse  that  I  have  taken  notice  of  to  this 
purpose,  in  a  pagan  writer,  (as  it  is  more  generally  reck- 
oned,) Plotinus,  who  saith,  that  "  to  find  faull  with  the 
Author  of  nature  because  of  such  and  such  defects,  in  such 
and  such  sorts  of  creatures,  or  in  particular  creatures,  it 
were  to  find  fault  that  he  hath  made  the  world  an  harmo- 
nious thing  ;  that  there  are  such  orders  and  gradations  in 
it ;  that  he  hath  made  some  inanimate  things,  and  endow- 
ed .some  with  a  life  of  sense,  and  some  below  them  with  a 
life  of  vegetation,  and  some  above  them  with  a  life  of  rea- 
son, and  some  above  them  with  an  angelical  nature,  and 
the  like."  All  the  comely  orders  of  things  should  not 
have  been,  but  all  must  have  been  of  one  order  and  kind. 
"And,  (as  he  saith,)  it  were  the  same  thing  as  to  blame  a 
limner,  that  he  hath  not  in  every  thing  drawn  light  colours 
without  any  foil ;  or  a  comedian,  (the  author  of  a  come- 
dy,) that  he  hath  not  made  every  person  that  is  to  act  a 
part,  a  king,  or  a  hero;  that  there  should  be  any  that  doth 
sustain  the  part  of  mean  and  inferior  persons." 

It  is  plain,  and  out  of  doubt,  that  God  is  not  obliged  to 
make  his  creatures  all  either  absolutely  perfect,  or  to  give 
them  higher  perfections  than  do  belong  to  their  own  kind; 
or  (we  may  add)  to  give  to  every  one  of  them  those  per- 
fections thai  that  kind  is  capable  of  For  we  find  that 
there  are  some  of  greater  health,  some  of  less ;  some  of 
greater  strength,  some  of  less,  in  that  order  of  creatures 
wherein  they  are.  And  we  find  that  there  are  .such  things 
as  hereditary  diseases,  that  do  descend,  and  generally  are 
found  every  where  through  the  human  race.  But  (1  say) 
God  can  no  more  be  under  obligation  to  prevent  moral 
than  natural  defects,  among  his  creatures.    And  again, 

11.  We  are  to  consider  further,  that  though  the  descent 
and  transmission  of  a  sinful  pravity  with  the  nature  of  man 
may  appear  to  have  a  difficulty  with  it,  yet  it  is  not  altoge- 
ther unaccountable,  if  we  do  but  consider  things  as  they 
are,  with  that  compass  of  thought  which  we  ought.  Nay, 
it  is  not  ordinarily  conceivable,  how  it  should  be  other- 
wise, if  we  do  but  admit  into  our  thoughts,  what  a  con- 
currence there  is  of  several  things  to  this  purpose.     As, 

(1.)  The  retirement  of  the  Holy,  Divine  Spirit  from 
man,  having  once  sinned.  And  it  is  certain,  that  he  did 
retire  thereupon,  that  he  hath  retired,  otherwise  than  as 
according  to  the  Redeemer's  method  he  is  returned.  There 
was  an  antecedent  retirement  and  withdrawing,  and  that, 
upon  the  sin  of  man,  upon  sin's  entering  into  the  world  : 
for  do  but  observe  that  Gal.  iii.  14,  15.  "Christ  hath  re- 
deemed us  from  the  curse  of  the  law,  by  being  made  a 
curse  for  us;  for  cursed  is  every  one  that  hangeth  on  a 
tree;  that  the  blessing  of  Abraham  might  come  upon  the 
Gentiles."     (That,  which  was  the  blessing  of  Abraham 


1243 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  H. 


upon  that  account,  might  now  be  a  more  diffused  bless- 
ing, and  reach  the  Gentiles  too.)  For  what  I  That  ihey 
might  receive  the  promise  of  the  Spirit  (or  the  promi.sed 
Spirit)  through  faith.  Now  consider  what  the  ble.ssing  is, 
and  meastire  the  opposite  curse  by  that :  the  blessing,  you 
see,  is  the  gift  of  the  Spirit;  what  is  the  curse  then,  but 
the  debasing  of  the  Spirit  ?  And  certainly  then,  that  was 
the  curse  of  the  law,  the  curse  of  the  violated  law.  As 
soon  as  the  law  was  broken,  the  Divine,  Holy  Spirit  was 
cursed  away  fiom  the  nature  of  man  ;  or,  man  was  curs- 
ed, so  as  that  thereby  this  Spirit  should  be  withheld, 
should  be  kept  off,  otherwise  than  as  upon  the  Redeemer's 
account,  and  according  to  his  methods,  it  should  be  re- 
stored.    And  then, 

(2.)  Consider,  hereupon,  the  nature  and  kind  of  that 
corruption  that  is  conveyed  and  doth  descend,  and  how 
the  Scripture  speaks  of  it,  generally  under  the  notion  of 
carnality.  That  which  is  born  of  the  flesh  is  flesh,  John 
iii.  6.  That  is,  now,  where  there  is  no  divine  birth,  where 
nothing  is  born  of  the  Spirit  or  where  the  work  of  rege- 
neration hath  not  taken  place,  the  production  is  nothing 
else  but  flesh,  the  mere  human  nature;  to  wit,  the  deno- 
mination is  taken  from  that  which  governs  ;  though  a  man 
be  not  all  flesh,  the  denomination  is  taken  from  that  which 
prevails.  What  is  the  thing  produced  when  a  human 
creature  is  born  1  A  piece  of  flesh  :  as  that  which  is  born 
of  the  Spirit  is  spirit,  whenever  that  birlh  comes  to  obiam 
and  take  place  with  any  soul.  That  which  is  born  of  the 
flesh  is  but  flesh ;  not  as  if  the  nature  of  man  were  no- 
thing but  flesh,  but  because  carnality  is  the  prevailing 
thing  in  the  lapsed  state  of  man,  that  carries  the  name, 
and  now  he  is  called  nothing  but  flesh.     And, 

(3.)  This  is  to  be  considered,  to  facilitate  our  apprehen- 
sion of  this  matter,  that  the  sensitive  nature,  (which  only 
is  capable  of  being  propagated,)  though  it  cannot  itself  be 
the  seat  and  subject  of  sin,  yet  it  may  be  in  very  great 
disposition  thereunto  ;  or  things  may  be  there,  in  that  in- 
ferior region,  in  that  disposition,  that  there  cannot  but  be 
sinfulness  as  soon  as  the  intelligent  mind  and  spirit  super- 
vene. All  things  will  lie  in  the  sensitive  nature,  as  it  is 
transmitted  and  conveyed  in  that  state,  that  when  the  rea- 
sonable and  intelligent  spirit  supervenes,  though  the  sen- 
sitive nature  (as  such)  is  not  capable  of  sin,  yet  superven- 
ing and  coming  into  union,  there  cannot  but  a  sinfulness 
ensue.     And, 

(4.)  We  have  further  to  consider  to  this  purpose,  how 
manifest  the  power  of  imagination  is,  every  where  through 
the  world.  And  so,  how  supposable  it  is,  that  the  power 
of  parental  imagination  may  be  great.  And  we  find  it  is 
so,  very  frequently,  to  make  an  impression  upon  the  grosser 
corporeal  bulk.  There  are  signatures  upon  the  foetus,  as 
many  untjuestionable  histories  do  inform  us,  that  speak  of 
parental  imaginations.  But  much  more  may  it  be  strong 
on  the  more  fine  sort  of  vehicles,  in  which  we  have  very 
little  reason  to  doubt,  the  reasonable  soul  is  lodged,  and 
invested  with,  whenever  it  comes  into  union  with  a  ter- 
restrial body.  And  it  cannot  be  diflicult,  to  apprehend  what 
signatures  parental  imagination  may  make  there,  when  the 
soul  comes  to  act  in  a  body  so  and  so  formed.  I  do  not 
merely,  now,  speak  of  this  corporeal  external  bulk,  but 
that  finer  indument,  that  is,  that  immediate  inwrapping  of 
the  soul  in  the  body:  and  which,  in  all  likelihood,  it  car- 
ries away  with  it  out  of  the  body  whensoever  it  leaves  it. 
What  signatures  may  be  there  easily  made  by  parental 
imagination,  it  is  not  hard  for  us  to  apprehend,  if  we  let 
our  thoughts  work  upon  that  subject,  especially  consider- 
ing what  impressions  have  been  made  upon  the  grosser  or 
more  corporeal  bulk  itself     And  then  consider, 

(5.)  The  natural  activity  of  the  intelligent  mind  and 
spirit  when  it  comes  into  union  and  supervenes,  especial- 
ly with  respect  to  its  cogitativeness,  its  thinkingness,  its 
power  to  think ;  which  how  soon  it  doth  exert,  and  put 
forth  its  power  into  act,  we  do  not  know  :  but,  to  be  sure, 
as  soon  as  its  organs  are  capable,  and  as  soon  as  it  be- 
comes, in  its  own  nature,  a  cogitative  or  a  thinking  thing, 
nothing  is  more  essential  to  it  than  a  power  of  thought; 
so  that  as  soon  as  it  can  use  thought,  it  must ;  especially 
the  organs  that  it  depends  upon,  and  is  to  act  by,  being  .so 
and  so  disposed  before,  it  cannot  be  but  there  will  be 
thinking  amiss.     And    according  to  this  course,  as  the 


power  of  using  thought  grows  riper,  it  will  be  more  and 
more  irregular. 

And  here  are  the  first  ebullitions  of  corrupt  nature. 
The  Lord  knows  the  thoughts  of  man,  that  ihey  are  vanity. 
As  soon  as  he  thinks,  he  will  think  vainly  ;  he  will  think 
vanity.  Psalm  xciv.  H. — "  And  God  saw  that  the  itnagina- 
tion  of  the  thoughts  of  man's  heart  was  only  evil,  and  that 
continually,"  in  that  corrupt  state  of  the  world,  Genesis  vi. 
5.  And,  "  out  of  the  heart  proceed  evil  thoughts."  Where 
there  is  a  corrupt  heart,  the  first  ebullitions  of  it  are  in  im- 
pure thoughts,  vain  thoughts,  sinful  thoughts ;  that  is,  that 
such  things,  such  kind  of  phantasies;  are  impressed,  as 
do  take  their  rise  only  from  a  sensible  world  ;  towards  an 
unknown  God  who  is  invisible,  there  are  no  signatures 
that  can  hav  any  power,  because  they  are  buried  and 
overwhelmed  by  such  a  supervening  cloud  of  sensitive 
images  or  imaginations,  thereupon,  there  must  be  aver- 
.sion  from  God,  disaffection  to  him,  disinclination  towards 
him,  as  an  unknown,  and  an  unsuitable,  and  an  undesir- 
able Object.  And  so,  here  is  the  very  root  of  all  evil.  So 
that  he  may  easily  see  how  it  comes  to  have  place,  even 
in  the  corrupt  nature  of  lapsed  man.    And  then,  again, 

(6.)  We  are  further  to  consider  how  industrious  we  must 
needs  suppose  the  prince  of  the  apostacy  to  be,  for  the 
continuation  of  that  sin  in  the  world,  which  he  introduced 
into  it.  And  that  is  a  thing  less  considered  in  this  matter 
than  I  think  it  should  be,  and  doth  claim  to  be.  Plain  it 
is,  thai  the  whole  order  of  apostate  men  became  apostate, 
by  being  accomplices  with  this  great  prince  of  the  air. 
And  .so  sinful  men  are  more  universally  accomplices  with 
hell,  with  the  apostate  prince  of  the  darkness  of  this 
world.  Nothing  is  plainer :  and  do  but  consider,  here- 
upon, what  the  parentage  of  a  sinner  is,  as  a  sinner;  "  Ye 
are  ii[  your  father  the  devil,  and  the  works  of  your  father 
ye  will  do,"'John  viii.  44.  They  are  the  words  of  him 
who  is  truth  itself,  and  who,  therefore,  cannot  deceive  us. 
Now  in  what  respects  do  we  think  that  the  devil  is  called 
the  father  of  sinners^  Not  in  respect  of  their  mere  na- 
ture, not  in  respect  of  their  naturals,  the  substance  either 
of  their  soul.s,  or  of  their  bodies,  but  only  in  respect  of 
their  morals,  the  sinfulness,  the  corruption,  the  impurity 
of  them.  But  is  he  a  father  in  respect  of  thisl  Then, 
certainly,  it  must  owe  its  beginnings,  in  individuals,  to 
him  too;  as  children  do  owe  their  beginning,  wherein 
they  are  children,  to  their  parents. 

And  let  but  that  context  be  observed,  1  John  v.  18,  19. 
"  He  that  is  born  of  God,  keepeth  himself,  that  the  wicked 
one  toucheth  him  not."  Therefore,  this  isa  divine  birth; 
there  is  a  self-preserving  principle  conveyed  with  that 
divine  nature  which  is  new  born,  that  the  wicked  one  shall 
not  touch  him;  that  is,  mortally  to  touch  him  ;  not  touch 
him  so  as  to  kill  him ;  but  he  hath  touched  mortally  all 
the  rest.  And,  therefore,  the  apostle  adds  in  the  very  next 
words,  "  we  are  of  God,"  to  wit,  new-born  of  God  ;  an 
elliptical  expression  :  the  word  being  born,  having  been  be- 
fore used,  it  was  enough  to  say,  we  are  of  God;  born  of 
God.  -But  bow  is  the  case  with  the  rest  of  the  world'! 
They  "  all  lie  in  wickedness,"  we  read  it ;  in  all  likeli- 
hood it  .should  be  read,  "in  that  wicked  one,"  spoken  of 
before,  in  that  foregoing  word;  that  is,  in  the  wicked  one, 
who  can  only  touch  those  that  are  born  of  God  ;  but  doth 
mortally  touch  the  rest. 

And  thereupon,  we  find  that  the  common  course  of  the 
unregenerate  and  unconverted  world,  it  is  said  to  be  after 
"the  power  of  the  prince  of  the  air,  that  works  in  the 
children  of  disobedience,"  Ephes.  ii.  3.  Whereupon,  in 
the  very  next  words,  they  are  said  to  be  children  of  wrath 
too,  by  nature.  Observe  how  things  lie  connected;  "  and 
are  by  nature  children  of  wrath."  By  nature,  how  so? 
Inasmuch  as  there  is  a  corrupt  and  depraved  nature  con- 
tinually descending  and  tran.smitled ;  wherein  we  are  not 
to  suppose  him  to  be  without  his  advantage,  or  without  his 
agency,  who  is  "the  prince  of  the  darkness  of  this 
world,"  and  who  is  also  called  "  the  God  of  this  world," 
2  Cor.  iv.  4. 

And  it  is  not,  therefore,  strange,  that  men  should  be,  as 
to  all  their  concern.^,  so  much  subject  to  the  diabolical 
power,  because  they  have  been  accomplices  with  him  from 
the  beginning,  even  the  first  apostacv  ;  when  nobody  can 
suppose  (that  considers  matters  equally)  but  thai  he  must  be 


Lect.  XXXVni.     THE  JUSTICE  AND  RIGHTEOUSNESS  OF  GOD  VINDICATED, 


1243 


continually  intent  to  keep  his  ground  in  this  world;  and 
doth  all  that  in  him  lies,  to  transmit  impurity  from  ape  to 
age.  And  his  advautnge,  in  order  hereunto,  upon  the  sen- 
sitive nature,  cannot  but  be  great.  Though  he  cannot  im- 
mediately touch  the  mind  and  spirit  itself,  without  its  own 
consent,  without  its  own  betraying  itself;  yet,  that  power 
variously  actuates  the  sensitive  nature;  and  thereby,  the 
inferior  appetite,  and  whatsoever  is  in  the  lower  region  of 
the  soul;  (this  is  no  unapprehensible  thing;)  lo  wit,  to 
cherish  sin,  and  to  foment  and  cherish  it  the  same  way,  by 
the  mediation  of  sense  by  which  he  first  introduced  it. 
And,  by  sense,  we  are  not  to  understand  only  the  externa! 
sense,  but  we  are  to  understand,  under  that  notion,  wiiat- 
soever  lies  within  the  compass  of  sensitive  nature,  imagi- 
nation and  appetite,  as  well  as  the  external  sense.  And 
what  signatures  he  may  make  upon  it,  is  more  easy  for  us 
to  apprehend  as  pos.sible,  than  to  conclude  as  certain  ;  but 
very  likely  it  is,  that  his  power  may  go  very  far;  and  we 
are  not  to  doubt  but  his  malice  will  go  as  far  as  his  power. 
And  then,  I  add  upon  all  this, 

12.  That  there  being  such  a  sinful  pravity  convened  and 
descending  down  with  our  nature,  from  age  to  age,  this 
must,  in  the  beginning  thereof,  be  matter  of  just  displea- 
sancy  to  the  blessed  God.  It  cannot  be,  but  there  must  be 
aversion  in  his  holy  and  pure  nature,  to  a  nature  impure 
and  unholy.  And  let  us  but  consider  this,  that  we  are 
said  to  be,  (as  was  taken  notice  of  before,)  "  by  nature,  the 
children  of  wrath,"  lying  under  the  divine  displeasure, 
under  a  vindicta,  even  by  nature,  Ephes.  ii.  2,  3.  And 
pray,  let  the  reason  of  the  thing  be  a  little  discussed  and 
looked  into.  Consider  whether  that  various  inclination 
and  disposition,  before  actual  sin,  be  not  in  itself  a  hateful 
thing.  And  that  nothing  which  is  asserted,  among  those 
that  have  inquired  into  and  do  profess  the  truth  in  this 
matter,  m.ay  appear  harsh  and  hard,  let  us  but  consider 
how  such  matters  used  to  be  judged  of  by  human  mea- 
sures, by  men ;  sure,  in  things  wherein  they  will  not  cen- 
sure men,  we  may  think  God  more  uncensurable.  If  men 
will  allow  themselves  the  liberty  of  free  thought,  they  can- 
not deny  it.  But  whereas,  there  is  such  a  thing  as  human 
justice,  pray  do  but  consider  how  it  useth  to  have  its  exer- 
cise in  matter  of  punishment,  and  upon  what  ground. 
And  whereas,  all  men  have  some  natural  notions  remaining 
■with  them  of  right  and  wrong,  and  they  have  aversion  or 
propension,  according  to  such  notions,  more  or  less,  do  but 
consider  how  these  do  work  among  men,  considered  as 
men.  Let  me  but  set  your  thoughts  on  work  on  the  latter 
of  these  lirst ;  that  is,  take  a  virtuous  person,  one  that  goes 
under  that  common  estimate,  by  all  that  know  him,  as  a 
person  of  strict  virtue.  Will  he  not,  as  such,  disalfect  an 
ill  man,  a  vicious  and  wicked  man's  And  you  will  say, 
he  instinctively  doth  so ;  that  is,  the  wickedness  he  sees 
in  him.  But  then,  I  would  inquire.  What  is  it  that  such 
a  one  disaffects,  in  such  another  1  Is  it,  I  say,  any  abstract 
act  he  doth  1  That  can  never  be  ;  for  that,  abstracted  or 
prescinded  from  an  evil  inclination,  is  not  the  thing  that 
lie  hales  or  can  hate ;  that  any  man  can  reasonably  hate , 
lor  an  act,  an  external  act,  that  falls  under  the  notice  of 
another,  take  it  off  from  an  evil  inclination,  it  is  but  a  ca- 
sual thing  ;  and  it  is  morally  neither  good  nor  evil;  and 
therefore,  can  be  no  object  of  a  rational  hatred.  There- 
fore, whatsoever  there  is  of  just  hatred  in  the  vilest  and 
most  profligate  person's  course,  what  is  the  object  of  that 
just  hatefulnessl  Not  the  external  acts,  abstractly  consi- 
dered, from  a  vicious  inclination;  but  as  they  proceed 
thence,  or  as  they  are  supposed  to  proceed  thence.  So  that 
It  is  an  ill  habit  of  mind,  of  a  vicious  mind,  that  is  the  ob- 
ject of  hatred,  every  where,  witli  virtuotts  men. 

And  then,  consider,  what  it  is  that  human  laws  do 
ptinish,  in  the  next  place.  Who  do  they  punish  1  Do  they 
punish  the  external  action  abstractly  from  the  evil  incli- 
nation or  intention  ■?  Never  at  all ;  for  if  it  doth  appear 
that  there  was  an  action  done  against  the  rule  of  the  law, 
that  doth  not  proceed  from  an  ill  inclination  or  intention, 
it  is  looked  upon  as  a  casual  thing,  and  not  punishable. 
Therefore,  the  thing  that  is  punishable,  is  the  ill  intention 


and  disposition,  only  discovering  itself  by  such  and  such 
external  acts.     This  is  plain  in  itself 

But  now,  whereas,  we  have  no  way  to  know  the  incli- 
nations of  men's  minds,  but  by  external  indicia,  the  dispo- 
sition and  habitude  of  every  one  lie  imiuediately  open  to 
the  divine  inspection  ;  there  is  all  the  diflerence.  If  then, 
there  be  a  just  and  reasonable  ground  to  hate  an  ill  dispo- 
sition, an  ill  inclination,  because  it  doth  discover  itself  by 
external  acts  to  us,  why  is  there  not  the  same  reason  that 
it  should  be  hated,  or  that  it  should  be  matter  of  displea- 
sure, whenever  it  appears,  unto  him  by  whom  things  are 
immediately  seen  in  themselves,  and  as  they  lie  withotjt 
external  discovery  1  And  therelbre,  a  sinful  generation  is 
called  "  a  generation  of  vipers."  You  have  poison,  you 
have  malignity  in  your  natures.  This  he  can  see,  that  sees 
all  things,' and  knows  all  things,  bel'ore  it  doth  se  prodere, 
before  it  discovers  itself  in  sinful  actions,  before  it  appears 
to  our  view,  before  it  can  be  discerned  by  us.  And  there- 
fore, consider  further, 

13.  Which  will  be  a  further  proof  of  the  former,  and 
contribute  further  lowaids  our  common  end,  the  clearing 
of  difficulties  in  this  matter,  that  it  is  plain,  that  infants, 
as  soon  as  they  come  to  partake  of  the  human  nature,  they 
do  need  a  Redeemer,  as  much  as  others;  for  I  hope  there 
is  none  among  us  that  is  such  a  dtiriis  infmiliwi  paler,  so 
hard  and  harsh  a  father  of  infants,  but  to  admit,  that  many 
infants  may  be  saved,  may  become  blessed  creatures  here- 
after. Well,  but  how  shall  they  come  to  be  so  without  a 
Redeemer,  without  a  Chrisf?  Is  not  he  .said  to  be  "the 
Lamb  of  God  that  takes  away  the  sins  of  the  world T' 
Whatsoever  sins  of  the  world  that  are  taken  away,  they  are 
taken  awavbyhim.  But  what!  are  infants  no  part  of  th? 
world  1  They  are  said  to  compose  the  kingdom  of  God  in 
this  world;  that  is.  concur  lo  t!ie composition.  "  Suffer  lit- 
tlechildren  to  be  brought  unto  me,  for  of  such  is  the  king- 
dom of  God."  Those  that  were  brought  in  arms,  that  were 
carried,  of  them  it  is  said,  "  of  such  is  the  kingdom  of 
God :"  that  kingdom  whereof  our  Lord  Jesus  Christ  is  the 
immediate  King.  He  takes  them  into  his  kingdom.  They 
come  under  the" government  of  the  Redeemer;  then  they 
did  need  a  Redeemer,  and  to  be  dealt  with  in  a  way  of 
grace,  and  not  merely  upon  a  natural  point.  They  are  a 
part  of  that  body  which  he  gave  himself  to  purchase  and 
sanctifv,  Ephes.  v,  25,  26.  And  it  is  plain, 

14.  That  they  do  need  to  be  regenerated;  they  need  re- 
generation as  well  as  redemption;  and  which,  indeed, 
hath  its  foundation  in  redemption  ;  for  that  which  is  bom 
of  the  flesh  is  but  flesh,"  and  no  more;  but  "  that  which 
is  born  of  the  Spirit  is  spirit,"  and  that  Spirit  is  the  Spirit 
of  Christ :  and  if  we  have  not  the  Spirit  of  Christ,  we  are 
none  of  his.  And  therefore,  I  would  subjoin  to  all  these 
considerations,  in  the  last  place, 

15.  That  whatsoever  God  thought  fit  not  to  do,  by  way 
of  prevention  of  the  coming  of  sin  into  the  world,  and  of 
its  being  transmitted  in  it,  he  hath  done  with  more  un- 
speakably glorious  advantage,  by  way  of  remedy.  And 
the  remedy  for  setting  things  right,  where  things  were  out 
of  course,  in  the  apostate  world,  it  is  two  ways.  The  one 
whereof  doth  more  directly  respect  us,  and  the  other  him- 
self; that  is,  by  redemption,  and  the  penal  judgment. 
These  two  things  will  set  all  things  right.  I  cannot  now 
enlarge  as  I  would  ;  but  very  true  it  is  indeed,  that  it  must 
mightily  pose,  nonplus  all  our  understandings,  if  there 
were  to  be  continual  descent  of  our  sinful  generation  one 
after  another  in  this  world  eternally.  If  things  were  to 
run  on  thus  to  all  eternity,  it  were  the  most  unaccount- 
able thing  imaginable.  But  we  find  this  is  not  to  be  ;  there 
will  be  a  period  put  to  this  course  within  awhile.  This 
world,  and  the  wickedness  of  it,  must  come  to  an  end ; 
and  while  sin  is  running  on,  from  age  to  age,  grace  hath 
its  exercise  too,  which  runs  a  parallel,  from  age  to  age. 
And  therefore,  there  is  a  far  more  glorious  display  of  all 
the  divine  perfections  in  the  appointed  means  of  remedy, 
than  there  would  have  been  in  the  prevention  of  those 
great  disorders  that  have  been  in  the  world,  by  sin's  once 
entering  into  it,  and  continuing  a  course  in  it  so  long. 


1344 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


PiRT  n. 


LECTURE  XXXIX.* 

My  design  (as  you  have  heard)  in  choosine;  the  text.  I 
have  been  upon  for  some  time,  was  not  to  speak  of  the  cor- 
ruption of  human  nature  abstractly,  and  in  itself,  but  to 
consider  it  here  as  it  stands  in  connexion  with  the  acknow- 
ledged justice  and  righteousness  of  God;  and  so  to  make 
that  my  business,  to  vindicate  God's  justice  in  reference  to 
this  case, — a  continual  transmission  of  a  corrupt  nature, 
in  this  world,  from  age  to  age,  that  draws  death  and  mise- 
ry after  it,  and  which  God  permits  to  run  on  in  such  a 
course;  though  (as  hath  been  lold  you)  if  we  did  consider 
omnipolency  abstractly,  and  absolutely,  it  might  be  sup- 
posed easy  for  him  to  have  hindered  it.  To  this  I  have 
spoken  at  large,  and  will  repeat  nothing  more,  than  only 
to  take  notice  of  so  much,  as  the  sum  of  all,  that  whatso- 
ever is,  with  the  most  plausibleness,  wont  to  be  alleged 
against  the  righteousness  of  the  divine  procedure  in  tins 
matter,  doth  lie,  for  the  most  part,  in  men's  taking  such 
and  such  things  for  granted,  ai  if  they  were  certainly  so; 
■which  are  most  uncertain,  and  Whereof  (whereas  all  men 
do  all  they  can)  they  must  be,  in  a  great  measure,  igno- 
rant ;  if  such  had  but  the  modesty  to  confess  the  ignorance 
■which  they  cannot  cure  or  remedy,  the  justice  of  God,  in 
permitting  all  men  to  come  into  the  world  with  sinful  na- 
tures, would  appear  in  glorious  light  and  lustre  before  their 
eyes,  darkened  with  no  cloud  ;  nor  would  these  dash  in  the 
dark  one  against  another,  but  be  easily  conceived  in  their 
minds,  without  the  least  appearance  of  repugnancy  to  one 
another.  As  we  see  lie  m  the  Psalmist's,  who,  in"  almost 
the  same  breath,  confesseth  the  triumphant  justice  and 
righteousness  of  God,  and  the  corruption  of  that  nature 
that  did  descend  to  him,  and  doth  descend  from  man  to 
man,  and  from  age  to  age. 

But  now,  it  only  remains  to  make  fseof  what  hath  been 
said  upon  this  very  important  subject.  And  herein,  con- 
sidering one  of  the  things  considered  and  asserted,  by  it- 
self, to  wit,  the  corruption  of  the  nature,  which  is  con- 
veyed and  transmitted  down  from  parents  to  children. 
The  first  use  that  I  shall  hereupon  make  will  be  this-^To 
show  how  greatly  they  are  concerned,  who  are  parents,  or 
■who  may  be  so,  to  their  uttermost  to  strive  against  this 
radical  evil  that  is  descending  and  running  down,  from 
age  to  age,  in  this  world  which  we  inhabit,  and  whereof 
■we  are  the  sinful  inhabitants.  This  is  a  thing  which,  in  the 
notion,  we  generally  acknowledge,  that  there  is  such  a 
descent  of  corruption  and  sinfulness,  from  age  to  age,  in 
this  world.  Bin  even  where  this  truth  is  admitted,  it  is  a 
truth  hid  and  shut  up  in  unrighteousness,  while  the  hearts 
of  very  few  are  in  any  measure  suitably  affected  and  influ- 
enced to  take  that  course,  pursuant  and  agreeable  to  so  plain 
and  so  confessed  a  truth  as  this  is.  It  is  that  which,  where 
it  is  understood  and  acknowledged,  and  were  it  understood 
and  acknowledged  all  the  world  over  it  ought  universally 
to  have  the  same  effect,  ought  to  startle  the" world,  to  awa- 
ken men  every  where,  as  if  there  were  a  universal  plague 
spread  over  all  towns,  cities,  countries,  and  kingdoms,  at 
once.  And  if  that  were  the  case,  that  any  poor  creature 
could  not  tell  whither  to  go,  or  where  to  set  his  foot,  se- 
cure and  free  from  the  danger  of  meeting  such  a  shaft  or 
arrow  that  should  immediately  pierce  his  very  heart,  in 
what  acondition  were  this  world,  if  thus  it  were  with  every 
one  !  But  there  is  a  thousand-fold  worse  mischief  to  be 
feared ;  and  they  that  think  of  flying  from  it,  carry  it  about 
them,  and  can  no  more  fly  from  it  than  they  can  fly  from 
themselves,  or  run  away  from  their  own  nature.  It  is  not 
considered,  that  they  carry  sin,  and  death  and  hell,  about 
them,  even  from  their  very  original;  things  complicated 
■with  their  natures.  Who  would  pretend  to  believe  so  hor- 
rid a  truth,  a  truth  of  so  horrid  and  tremendous  import, 
and  not  be  filled  with  horror  about  ill  Yet,  everyone  goes 
on  unconcerned,  as  if  there  were  no  fear,  no  danger,  no 
harm,  about  them,  or  before  them.     But,  I  say, 

J^irst,  All  should  understand,  hence,  that  are,  or  may 
be,  parents,  of  how  unspeakable  concernment  it  is  to  them, 
to  counterstrive  to  the  uttermost  against  this  great  mischief 
which  they  are,  or  are  like  to  be,  instruments  of;  Irans- 

*  Presclied  November  24th,  1694. 


mitting  sin  in  this  world,  and  conveying  it  yet  further  down 
from  this  to  another  generation  in  it.  And  this  I  take  to 
be  a  head,  upon  this  occasion,  fit  to  be  enlarged  upon; 
and  therefore,  I  shall  spend  this  hour  upon  it.  And  there- 
in shall  show  you — Wherein  such  as  are,  or  may  be,  pa- 
rents, should  use  their  endeavour  to  counterwork  this  ra- 
dical evil;  and  then— Upon  what  considerations  they 
should  he  awakened  and  engaged  effectually  hereunto. 

1.  Wherein  they  should  endeavour  against  it,  who  are, 
or  may  be,  parents.     Why, 

(1.)  By  endeavouring,  out  of  hand,  to  become  seriously 
godly  themselves;  so  that  if  ever  God  call  them,  or  order 
things  so  in  reference  to  themselves,  and  that  they  become 
parents,  as  a  corrupt  seed  will  more  or  less  spring  from 
them,  they  may  be  the  means,  also,  of  raising  up  a  godly 
seed  in  this  world.  The  thing  which  God  hath  designed 
even  in  the  first  founding  of  families  upon  this  earth:  that 
whereas,  a  corrupt  nature,  if  ever  they  come  to  be  parents, 
will  descend  from  them,  without  their  design,  they  may  be 
al.so  instruments,  in  the  hand  of  God,  of  conveying  his 
image,  his  light,  his  grace,  with  their  own  design,  in  sub- 
ordination (as  all  instruments  must  be)  to  the  Supreme 
Agent,  that  alone  can  make  them  capable  of  being  effect- 
ual ones  to  such  a  blessed  end. 

That,  I  say,  must  be  their  first  care  in  order  hereunto ; 
that  is,  out  of  hand,  to  endeavour  to  become  godly  them- 
selves :  to  do  what  is  possible  for  them  to  do  in  order  there- 
unto: not  content  themselves  that  they  have  an  empty, 
spiritless  form  of  godliness  about  them,  that  is  never  like- 
ly to  be  active  to  such  a  purpose  :  but  that  there  be  the  life 
and  power  of  godliness,  which  will  be  active  to  the  utter- 
most it  is  capable  of,  in  pursuance  of  so  high  and  great  a 
design.  As,  naturally,  men  are  generally  the  devil's  in- 
struments, to  promote  his  dark  and  impure  kingdom  in 
this  world  ;  so,  if  ever  God  call  me  to  the  state  and  condi- 
tion of  a  parent,  I  will,  through  his  grace,  be  his  instru- 
ment, as  much  as  in  me,  to  promote  that  holy  kingdom, 
which  he  hath  formed,  and  is  intent  to  promote  and  pro- 
pagate in  this  world,  as  a  counter-kingdom,  against  the 
power  of  that  wicked  kingdom. 

In  order  hereunto,  under  that  manifestation  God  is 
pleased  to  make  of  himself  through  Christ  in  the  Gospel, 
they  ought  to  surrender  and  give  up  themselves  to  God  in 
Christ :  herein  becoming  godly  doth  first  begin  when,  un- 
der the  convictive  and  operative  light  of  influence  and 
grace  transmitted  in  the  Gospel,  persons  do  make  a  sur- 
render of  themselves  to  God  through  Christ,  "  Yield 
yourselves  unto  God,"  as  the  expression  is,  Rom.  vi.  13. 
It  is  but  a  practical  answer  to  God  s  claim  and  challenge — 
"  Yield  yourselves  to  God."  He  demands  his  right;  he 
insists  upon  bis  interest  in  you,  as  you  are  his  creatures, 
and  the  work  of  his  hands.  And  what !  will  you  not  yield, 
not  yield  him  his  own  1  Will  you  withhold  from  him 
what  is  his?  what  he  hath  so  indisputably  a  title  to,  and 
interest  in'?  Or,  can  you  ever  have  a  design  of  helping  to 
raise  up  a  godly  seed  in  this  world,  if  you  will  never  be 
godly  your.self?  hut  remain  a  continual  fighter  against 
God,  and  a  striver  against  him,  under  that  Gospel  of  peace 
and  grace,  wherein  he  is  continually  bespeaking  you  to  be 
his  i  And  then, 

(2.)  Let  such  as  may  be  parents  of  children,  lay  the 
more  immediate  foundation  of  such  an  endeavour,  as  I 
have  been  .speaking  of,  in  marrying  after  a  godly  sort :  in 
marrying  holilv,  whensoever  any  are  called  thereunto ; 
that  is,  with  a  design  for  God.  He  that  is  the  Author,  is 
to  be  the  End  of  all  things.  And  whereas  that  same  state 
is  his  institution  and  appointment,  It  is  a  most  in.solent  ab- 
surdity, for  any  to  take  upon  them,  as  if  they  were  to 
please  themselves,  or  to  gratify  an  inclination,  or  serve  an 
interest  of  their  own,  with  neglect  of  God's  great  interest. 
They  that  enter,  or  think  of  entering,  into  that  state,  are 
required  to  do  it  in  the  Lord,  as  an  only  thing,  1  Cor.  vii. 
39.  And  it  is  a  great  deal  of  pity,  that  discourses  about 
such  matters,  and  relating  to  this  affair,  are  so  generally 
confined  to  a  corner  only,  and  that  opportunity  is  not 
given  of  speaking  to  assemblies  upon  so  important  a  mat- 
ter as  this  is  ;  that  any  undertaking  or  design,  in  this  kind, 
is  to  be  done  in  the  Lord,  and  that  as  an  only  thing. 
Marry  they  may,  only  in  the  Lord.    But  when  they  neg- 


Lect.  XXXIX.        THE  JUSTICE  AND  RIGHTEOUSNESS  OP  GOD  VINDICATED. 


1245 


lect  this,  they  leave  out  the  only  thing  that  can  make  a 
blessed  marriage ;  which  certainly  must  argue  a  very  pro- 
fane mind,  when  men  and  women  dare  venture,  and  rush 
upon  a  matter  of  so  great  importance  as  that,  and  leave 
out  the  very  only  thing  that  concerns  them  in  it.  This 
doing  of  such  a  thing  in  the  Lord  must  import, 

[1.]  A  domg  it  for  him,  with  a  design  for  him,  to  wit, 
as  one's  principal  end.  And  let  it  be  considered  how 
great  an  aberration  here  is  from  the  proper  scope,  general- 
ly, in  the  world,  and  even  in  the  Christian  world,  as  to  this 
thing :  that  the  first  thing  commonly  thought  of,  is  some 
such  mean  matter  as  this,  in  comparison  mean,  I  say,  in 
comparison;  "  I  design  to  change  my  condition  ;  well,  let 
me  think,  then,  how  I  can  please  my  fancy;  let  me  con- 
trive how  I  can  best  satisfy  my  sensual  inclination ;  and 
how  I  can  best  serve  my  worldly  interest  and  advantage  ; 
■where  to  have  a  great  fortune ;  and  what  may  set  me  up 
into,  and  promote  me  in,  the  most  advantageous  way  of 
trade,  and  the  like." 

What  the  evangelist  says,  in  another  case  of  our  Lord's 
animadversion  upon  the  scribes  and  Pharisees,  that  their 
religion  .stood  in  the  tithing  of  mint,  anise,  and  cummin, 
neglecting  the  weightier  matters  of  the  law — ^judgment, 
mercy,  faith,  and  the  love  of  God;  to  wit,  that  those  other 
things  they  might  and  ought  to  have  done,  but  not  to  have 
left  the  other  undone :  the  like  maybe  said  in  this  case. 
There  is  no  blame  in  looking  after  one  suitable,  in  respect 
of  comeliness,  or  in  respect  of  fortune,  or  the  like.  'This 
may  well  enough  be  done;  but  not  to  leave  the  great  and 
most  weighty  matter  and  importance:  that  is,  Where  shall 
I  have  a  suitable  help  to  promote  religion  in  the  world, 
and  to  plant  religion  in  a  family,  if  it  shall  please  God  to 
make  us  the  founders  of  a  family  1  one  that  may  help  to 
bear  a  part  with  me  in  maintaining  and  keeping  up  the  in- 
terest of  godliness,  in  opposition  to  the  common  corruption 
of  human  nature,  which  is  still  descending  from  age  to  age 
in  this  world  1  How  little  is  thought  of  amongst  us,  so  as 
hereby  to  design  the  business  of  marriage  for  this  in  the 
Lord  is  the  principal  thing?  When  that  is  not  made  the 
principal  thing,  the  very  act  is  idolatry.  To  be  the  etd  of 
all  things  is  appropriate  to  Deity :  and  he  must  be  your 
Supreme  End,  even  in  this  thing,  or  you  make  yourselves 
so ;  and  if  so,  you  are  an  idol  of  jealousy,  set  up  against 
God  ;  as  if  this  world  were  made  for  you,  and  you  were 
made  for  yourself;  and  as  if  you  might  take  upon  yourself 
to  do  what  you  plea,se  here,  without  reference  to  the  Su- 
preme Ruler  and  Lord  of  all.  Therefore  it  is,  without 
question,  that  he  and  his  interest,  in  this  affair,  must  be  de- 
signed in  the  first  place. 

[2.]  That  in  subserviency  to  it,  whosoever  designs  to 
enter  into  that  state,  they  must  give  themselves  up  by  so- 
lemn covenant  to  God  in  Christ  first.  That  is  to  do  this 
thing  in  the  Lord,  which  we  are  told  is  the  only  thing  in 
this  matter.  And  that  is  a  most  unaccountable  piece  of 
presumption,  that  people  will  take  upon  them  to  dispose 
of  themselves,  give  themselves  to  one  another,  before  they 
have  ever  given  themselves  to  God  through  Christ,  which 
is  the  first  and  most  fundamental  relation.  You  all  ought 
to  know  you  are  not  your  own;  you  have  nothing  to  do 
with  yourselves,  you  have  not  yourselves  to  dispose  of 
otherwise,  but  from,  and  by,  and  under,  God.  And  there- 
fore, g:ive  to  him  your  own  persons;  give  yourself  to  the 
Lord,  in  the  first  place,  before  you  think  of  giving  yourself 
to  another.  You  have  not  power  over  yourselves,  nor  can 
dispose  of  yourselves.  None  have  so  much  power  over 
themselves,  as  that  they  ought  to  think  of  giving  him  or 
herself  away  without  God ;  but  for  God :  and  therefore, 
the  gift  must  be  made  to  himself  first ;  and  that  union 
with  him  be  made  fundamental,  to  that  other  subsequent 
and  inferior  union,  much  inferior. 

But  here  it  may  be  said,  What,  then,  may  only  godly  per- 
sons marry  1  or  those  only  that  are  in  covenant  with  God 
in  Christ  1 

To  that  I  will  only  say  in  short,  and  the  business  will 
then  be  clear  enough.  Il  is  a  question  that  will  answer 
itself  You  ought  to  give  up  yourselves  to  God  through 
Christ,  every  one,  the  first  thing  you  do,  out  of  hand,  with- 
out a  moment's  delay.  For  till  this  be  done,  you  are  in  a 
state  of  rebellion  against  him ;  he  lays  his  claim  to  us  all 
iipcn  a  natural  right,  and  upon  the  Redeemer's  acquisition 


too,  who  died,  and  revived,  and  rose  again,  that  he  might 
be  Lord,  Owner,  and  Ruler,  of  the  living  and  dead ;  to 
wit,  of  all  most  absolutely. 

"Therefore,  this  is  a  thing  not  to  be  deferred  a  moment. 
So  as  if  the  question  be,  Hath  aman  sinned  then,  if  he  hath 
married  while  he  was  yet  ungodly?  I  say,  his  sin  doth 
not  lie  in  what  he  hath  done,  but  it  lies  in  what  he  hath 
not  done.  It  doth  not  lie  in  this,  that  you  have  married; 
but  it  lies  in  this,  that  you  have  not  taken  God  for  your 
God,  and  given  up  yourselves  to  God  through  Christ,  to 
be  his :  here  lies  the  sin.  Marrying,  abstractly  and  alone, 
is  not  a  sin  ;  nay,  it  is,  in  many  cases,  a  duty:  but  then, 
there  is  a  prior  duty,  a  superior  duty:  therefore,  none  sin 
by  marrying,  barely,  but  his  sin  lies  in  not  giving  up  him- 
self to  God,  which  he  is  under  continual,  momentary 
obligation  to  do.  So  that  you  are  in  a  rebellion  every 
moment  you  defer  it ;  you  keep  from  God  his  own 
right,  his  own  treasure,  that  he  bath  made,  and  that  he 
should  be  served  by,  as  his  own.  And  that  is  the  case, 
which  neither  deserves  nor  needs  any  further  answer. 
But, 

(3.)  The  design  of  religion  to  be,  to  our  uttermost,  kept 
up,  from  age  to  age,  in  this  world,  is  to  be  served,  as  much 
as  is  possible,  by  those  that  have  the  prospect  of  being  pa- 
rents in  their  agreed  resolution  with  themselves,  whenever 
God  shall  give  them  posterity,  to  temper  and  qualify  their 
complacency  herein,  with  that  grief,  sorrow,  and  concern, 
and  fear,  which  the  case  itself  challengeth,  lest  there  should 
be  a  transmitting  of  corrupt  and  sinful  nature,  without  a  due 
subsequent  endeavour  to  remedy  what  they  could  not  pre- 
vent. There  ought  to  be,  I  say,  a  joint  agreement  and  re- 
solution between  such,  if  ever  God  give  them  posterity,  to 
qualify  and  temper  the  complacency  commonly  taken 
herein,  with  that  just  mixture  of  concern,  grief,  and  fear  ; 
that  since  there  is  a  corrupt  nature  conveyed,  lest  it  should 
go  alone,  or  remain  alone;  and  a  holy  divine  nature  not 
be  communicated,  too,  through  any  neglect  on  their  part, 
when  God  doth  give  them  opportunity  of  treating  and  deal- 
ing with  such,  who  shall  have  sprung  from  them,  in  order 
to  this  end.  There  ought  to  be  a  great  and  deep  concern 
of  mind  and  spirit  to  this  purpose ;  that  whereas,  com- 
monly, when  a  child  is  born,  all  that  is  considered  in  such 
a  case,  is,  that  now  such  a  family  is  likely  to  be  built  up  ; 
and  they  take  great-complacency  in  it,  that  there  is  an  ofl> 
spring  arisen  to  them:  but  this  complacency  is  without 
that  mixture  and  qualification,  which  the  state  of  the  case, 
as  it  is  in  itself,  doth  challenge.  For  it  ought  to  be  con- 
sidered. We  have  been  the  instruments  of  bringing  into  the 
world  a  sinful  creature,  an  impure  creature,  a  guilty  crea- 
ture; one  that  is  a  child  of  wrath  by  nature.  The  com- 
placency that  is  taken  in  having  posterity,  should  not  drown 
or  swallow  up  such  just  considerations  as  the.se  are,  which, 
being  entertained,  may  have  their  due  effect,  and  proper 
influence,  to  excite  to  that  subsequent  duty  which  will  be 
incumbent  upon  such  parents.    And, 

(4.)  Such  parents  ought  to  endeavour  a  most  entire 
agreement  in,  and  understanding  of,  a  solemn  and  early 
dedication  and  devoting  of  such,  their  issue,  to  God.  This 
ought  to  be  done  understandingly,  solemnly,  and  earljy. 
And  the  parents  ought  to  agree  to  give  God  his  right  in 
their  child ;  that  as  it  is  by  nature  a  child  of  wrath.  It  may 
be.  by  grace,  an  heir  of  mercy;  they  doing  what  in  them 
is  incumbent  in  order  thereunto  ;  they  taking  hold  of  God's 
covenant,  which  is  not  a  nullity;  and  it  is  profane  to  think 
it  so.  And  indeed,  nothing  doth  more  betray  the  interest 
of  God,  and  Christ,  and  godliness,  and  Christianity,  in  the 
world,  than  the  slight  and  trifling  management  of  the  im- 
portant affairs  of  baptism;  that  it  is  so  little  understood  ; 
and  that  men  play  with  it  as  they  do ;  and  as  they  do  also 
with  that  of  marriage ;  as  if  it  were  matter  of  .sport,  when  it 
is  one  of  the  things  of  the  greatest  importance  in  all  the 
world.  But  it  ought  to  be  considered,  here  is  a  creature 
corrupt  and  impure,  it  is  true,  but  in  which  God  hath  the 
first  and  proper  right ;  it  belongs  to  him,  and  he  can  make 
this  impure  creature  a  holy  creature.  And  I  offer  it  to 
him  upon  his  own  claim,  and  challenge,  and  the  engage- 
ment of  his  word,  in  order  thereunto,  that  he  may  do  so. 
Herein  parents  should  agree  :  "  We  dedicate  to  thee  what 
thou  hast  given  us,  more  thine  than  ours.  We  have  had 
our  contribution  to  the  impurity  of  it :  we  can  only  hope 


1246 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD, 


Part  II. 


to  have  it  made  a  pure  and  holy  creature  by  thy  holy,  gra- 
cious, and  vital  influences,  in  thine  own  way  and  time  im- 
parted and  communicated  to  it."  And  it  is  upon  this 
account  that  parents  are  sanctified  to  one  another ;  though 
but  one  should  be  a  believer,  that  what  springs  from  them 
should  be  holy ;  that  is,  by  a  federal  holiness,  related  to 
Grod,  and  capable  of  being  devoted  to  him,  1  Cor.  vii.  11. 
And  then, 

(5.)  Pursuantly  to  such  a  devoting  of  their  little  ones  to 
God,  it  ought  to  be  a  joint  agreement  between  parents,  that 
their  first  care  should  be  taken  about  their  minds.  "  Now, 
here  is  a  little  one  to  be  brought  up,  to  be  educated  ;"  this 
should  be  said  as  a  fundamental  resolution,  by  agreement, 
and  consent  of  parents.  "  Our  first  care  should  be  about 
the  mind  of  this  little  one,  if  it  live  to  be  a  capable  subject 
of  our  education  and  instruction;  that  is  it  we  will  first  be 
chiefly  concerned  about.  For  this  is  an  intelligent  and 
immortal  part ;  this  is  the  seat  of  God's  holy  image,  if  ever 
it  ahall  be  produced;  and  it  is  itself  his  natural  image: 
for  as  it  is  a  mind,  or  hath  a  mind,  so  it  is  a  spiritual  and 
intelligent  being,  and  is  like  God  naturally,  and  his  very 
offspring,  upon  this  account,  who  is  pleased  to  style  him- 
self, '  the  Father  of  spirits,  and  the  God  of  the  spirits  of 
all  flesh;'  of  those  spirits  that  dwell  so  meanly  as  in  flesh. 
And  therefore,  thai  ought  to  be  the  agreed  and  resolved 
first  care ;  that  our  principal  concernment  be  about  the 
minds  of  our  little  ones,"  The  care  that  is  commonly 
most  of  all  taken,  is  about  the  outward  man,  and  the  ex- 
ternal concernments  of  our  posterity :  they  love  to  see  them 
fair,  comely,  beautiful,  healthful,  strong,  vigorous ;  wish 
to  see  them  have  straight  limbs,  and  the  like  ;  but  do  not 
care  how  crooked  dispositions  they  have.  This  is  unac- 
countable, and  detestable,  that  it  should  be  thus  with  a 
reasonable  creature;  those  that  are  capable  of  understand- 
ing the  differences  of  things;  and  ol^  how  much  greater 
importance  one  thing  is  than  another.  But  this,  I  say, 
ought  to  be  the  first  care,  and  should  be  the  agreement 
between  parents,  (with  dependauce  upon  the  grace  of  God,) 
nbout  the  minds  of  our  little  ones.    And, 

(ti.)  In  order  hereunto,  there  ought  to  be  a  very  diligent 
obsi'ivation  made  of  them,  to  see  what  their  natural  tem- 
per is,  or  is  like  to  prove,  which  will  discover  it.self  to  an 
observing  eye,  by  early  indications,  one  way  or  other  :  that 
is,  whether  my  child  is  likely  to  prove  dull  or  docile ; 
whether  it  is  likely  to  prove  mild  and  meek,  or  froward 
and  peevish;  whether  it  is  likely  to  prove  tradable  or  in- 
tractable ;  whether  it  is  likely  to  prove  mean  and  low  spi- 
rited, or  great  and  high  spirited.  These  different  disposi- 
tions will  soon  and  early  appear  to  observing  eyes.  Such 
notices  should  be  taken  by  prudent  parents,  and  must  be 
by  conscientious  ones,  who  have  a  design  for  the  good  of 
their  families,  that  they  may  know  how  to  acquit  them- 
selves in  after-limes  accordingly.  Some  children  will  dis- 
cover more  of  a  natural  timorousness;  others  will  discover 
more  boldness  and  venturousness,  and  that  very  early. 
And  careful  observation  should  be  made  of  the  temper  as 
it  doth  more  early  prorfcre  se,  discmcr  itself,  offer  itself  to 
view  and  observation,  that  there  may  be  suitable  measures 
taken,  for  prudent  applications  afterwards,  as  the  case  shall 
require.     And  then,  again. 

(7.)  Resolutions  ought  to  be  taken  between  parents,  and 
especiallythe  mothers,  (whose  part  will  be  more  about  the 
child  in  its  more  tender  years,)  to  watch  against  any  sinful 
inclinations,  one  way  or  other,  as  they  shall  discover  them- 
selves. If  there  be  any  appearance  of  falsehood,  of  wrath- 
fulness,  of  envy  or  revengefulness,  of  pride  or  haughti- 
ness, in  children,  to  animadvert  upon  these  betimes.  And 
especially  if  immoderate  desires  after  any  thing;  only  it 
ought  to  be  distinguished,  whether  it  be  the  desire  of  that 
■which  is  necessary  for  it,  or  a  desire  only  of  that  which 
curiosity  may  prompt  to  desire.  That  which  is  necessary 
for  it  must  be  had  ;  but  not  upon  its  first  signification  of 
a  desire  ;  that  it  may  be  made  to  understand  betimes,  de- 
pendance  and  subjection.  And  that  the  less  it  hath  of 
understanding  of  its  own,  the  more  it  is  to  be  managed  by 
the  parent's  understanding;  and  the  having,  even  of  ne- 
cessary things,  is  not  to  be  the  reward  of  demanding  them, 
or  asking  for  them. 

But  for  unlawful  inclinations,  they  are  to  be  checked, 
with  all  the  care  and  industry  imaginable  veryearlj';  any 


such  as  I  have  instanced  in,  or  whatsoever  besides  can  be 
instanced  in ;  repress  the  beginning's  of  these  things,  as  you 
would  the  beginnings  of  a  disease  that  would  prove  mor- 
tal to  your  child.  And  it  is  this  neglect  (especially  in 
mothers)  that  ripens  such  evils  as  these,  thus  radicated  in 
the  very  natures  of  children,  till  they  are  incurable ;  till 
they  be  past  cure.  And  that  makes  so  many  bills,  as  in  a 
desperate  case,  to  be  sent  in  to  us.  It  is  a  far  easier  thing 
to  send  in  a  bill  to  a  minister,  when  a  child  is  spoiled  and 
ruined  in  its  tender  years,  than  it  is  constantly  to  watch 
over  them,  and  repress  their  ill  inclinations  betimes,  and 
make  them  understand  government,  and  subjection,  and 
dependance,  in  their  early  days.  But  where  the  will  of 
the  child  is  the  law  of  the  family,  and  must  govern  all,  no 
wonder  if  plagues  and  mischiefs,  of  this  kind,  are  intro- 
duced and  brought  into  families  by  this  means. 

Divine  wisdom  hath  taught  us  in  such  cases  how  to  un- 
derstand the  matter  aright.  "  He  that  .spares  the  rod  hates 
his  son :"  fond  parents  think  it  love;  but  divine  wisdom 
calls  it  hatred.  And  therefore,  is  the  advice,  in  that  same 
book.  Proverbs  xix.  18.  "  Let  not  thy  soul  spare  for  his 
crying."  What !  because  he  cries  will  you  throw  him  into 
hell,  will  you  abandon  him  to  destruction"?  Not  that  there 
needs  much  of  frequent  severity,  where  there  is  a  due  pru- 
dence used  in  reference  to  .such  cases.  I  have  known 
children  brought  up  to  men  and  women's  estate,  that  never 
had  a  blow  in  their  lives;  nor  was  it  needful.  It  would 
not  be  needful,  if  there  were  a  steady  awfnlness  in  the  de- 
portment of  parents  towards  them,  so  that  they  might, 
upon  any  thing  that  were  really  a  miscarriage,  understand 
a  frown,  a  rebuke,  a  strange  look.  If  there  were  that  pru- 
dence used,  that  might  be  used,  there  would  be  little  need 
of  harshness  and  severity,  unless  upon  very  ill  temper  in- 
deed ;  and  they  must  be  dealt  with  accordingly. 

But  where  all  the  care  is  to  indulge  a  humour,  and  please 
the  child  ;  and  where  there  is  a  disposition  in  parents,  many 
times,  to  he  proud  of  the  ill  dispositions  of  their  children, 
as  ihey  appear  in  them,  how  many  ill  tempers  are  made 
worse !  And  how  many  good  tempers  are  spoiled  by  this 
means  I  And  the  guilt  and  future  miseries  of  the  children 
will  cry  against  their  parents,  not  only  in  this  world,  but, 
perhaps,  in  the  other  too.  And  the  truth  is,  parents  would 
show  a  great  deal  more  mercy  in  that  which  is  commonly 
reckoned  harshness  and  severity  :  nay,  I  say,  they  would 
not  be  reckoned  so  cruel  inbreakingtheir  children's  limbs, 
in  tearing  their  flesh,  in  pulling  out  their  eyes,  as  they 
commonly  are,  in  indulging  their  vicious,  sinful  disposi- 
tions and  inclinations  in  them,  without  a  timely  endeavour 
of  cure,  wherein  the  seed  of  those  miseries  are  sown,  and 
spring  up  so  in  this  world,  and  in  the  other  too.    Again, 

(8.)  They  ought,  in  pursuance  of  the  mentioned  end,  to 
instil  the  principles  of  religion  betimes.  Teach  them  be- 
times who  made  them,  that  great  Supreme  Being  who  is 
the  Maker  and  Author  of  all  things;  teach  them  reverence 
and  subjection  to  him  :  speak  awfully  before  them,  so  as 
never  lo  take  that  great  name  in  vain  ;  so  as  that  your  fear, 
your  own  fear,  of  the  great  God,  whose  name  you  bear, 
may  be  exemplary  to  them  :  as  Jacob  sware  by  the  fear  of 
his  father,  Isaac,  when  the  important  solemnity  of  the  oc- 
casion called  for  an  oath.  Jacob  had  observed  what 
Isaac's  reverence  of  God  was,  and  .so  called  him  "  my 
father's  fear."  O  teach  your  children  to  know  God  as 
their  parents'  fear.  And  so  the  other  great  principles  of 
religion  besides,  which  they  are  capable  of  understanding 
(if  there  be  a  due  and  diligent  application)  earlier  than  is 
thought;  earlier  than  is  commonly  thought,  at  least;  but 
the  sooner  the  better  :  "  Train  up  a  child  in  the  way  he 
should  go,  and  when  he  is  old  he  will  not  depart  from  it." 
Labour  to  season  him  betimes :  so  the  wickedness  of  a 
corrupt  nature  is  to  be  counterwrought.    And  then, 

(9.)  Pray  much  for  them.  You  that  are,  or  may  be, 
parents,  as  you  are  so,  or  upon  that  prospect,  let  this  be  a 
matter  of  great  concern  between  God  and  you.  Pour  out 
your  souls  in  your  closets,  upon  this  account ;  especially 
such  of  you  to  whom  God  hath  given  children.  And  be 
sure, 

(10.)  To  set  up  and  keep  up  family  worship,  family  re- 
ligion. Let  this  be  an  agreed  thing  between  you;  that  as 
holy,  good  Joshua  resolved,  "land  my  hou.se  will  serve  the 
Lord,  whatever  others  do,  we  will  serve  the  Lord."    As 


THE  JUSTICE  AND  RIGHTEOUSNESS  OP  GOD  VINDICATED. 


Lect.  XL. 

a  corrupt  nature  comes  by  birth,  and  wickedness  sprinp 
UP  so  so  it  is  nourished  and  cherished,  in  great  part,  by 
the  ungodliness  of  parents.  In  families  where  there  is  no 
calling  on  the  name  of  the  Lord,  O  how  doth  it  thrive  ! 
That  wickedness  that  is  natural,  how  doth  it  grow  and  im- 
prove in  an  irreligious  family,  a  profane  lamily !  bo  doth 
the  wickedness  of  this  world  grow,  the  wickedness  of 
England,  the  wickedness  of  London.  And  the  misery 
thereof  is  growing  pari  passu,  with  an  equal  pace.  And 
if  dreadful  calamities  are  coming  upon  us,  coming  upon 
the  land,  coming  upon  this  city,  we  have  reason  to  appre- 
hend here  is  the  very  source  of  all  the  mischief,  even  la- 
mily profaneness.  God  is  banished  out  of  the  tamilies  of 
the  most ;  and  what  will  this  come  to  1  ^  ,  .      ■ 

I  desire  to  bless  God  for  it,  that  the  ministers  of  this  city, 
such  as  are  united,  and  are  wont  to  meet  weekly,  about  the 
common  concernments  of  their  congregations,  are  awa- 
kened into  a  sense  of  this  great  and  growing  evil ;  and 
they  have  resolved  to  use  their  utmost  endeavours  to  awa- 
ken the  people  of  their  several  charges  and  congregations, 
about  this  very  thing.  And  (God  willing)  you  will  have 
more  of  it  ere  it  be  l5ng ;  that  I  believe  there  will  be  such 
a  joint  agreed,  common  cry  in  London,  against  the  wick- 
ed neglect  of  the  worship  of  God  in  families,  as  hath  not 
been  for  many  an  age  past.  I  hope  there  will.  And  know, 
it  is  an  agreed  thing,  that  there  shall,  at  some  one  time, 
and,  as  near  as  may  be,  all  about  the  same  time.  And  so 
will,  J  hope,  the  faithful  servants  of  Christ  (at  least)  deliver 
their  own  souls.  Yea,  I  hope  God  will  bless  this  to  be  a 
means  of  great  reformation  in  this  city. 

For  the  evil  as  is  feared  (at  least  it  is  said  to  be  matter 
of  observation  with  some,  for  my  part,  I  know  it  not,  but 
it  is  matter  of  fear  with  many)  is,  that  a  great  many  pro- 
fessors of  religion  make  no  conscience  at  all  of  any  such 
thing  as  family  dutv  ;  but  prodigally  throw  away  that  time 
otherwise,  which  s'hould  be  spent  in  the  solemn  worship 
of  God  in  their  families,  with  those  of  whom  he  hath  com- 
mitted the  care  and  charge  to  them.  And  if  what  is  de- 
signed happen,  and  do  not  produce  a  thorough  and  general 
reformation  among  us,  it  will  pioduce  a  vindication  ol  that 
justice,  of  that  severity,  which  we  are  to  expect.  For  God 
will  not  be  dallied  with  always;  and,  I  doubt,  not  much 
longer.  That  which  hath  been  a  seat  of  religion  eminently 
in  the  world,  in  the  eye  of  the  past  times,  that  religion, 
should  languish  and  dwindle  in  it,  as  it  doth  by  the  neglect 
of  family  government,  even  by  persons  professing  godli- 
liness,  and  who  would  be  counted  a  godly  sort  of  people,  is 
a  very  sad  consideration. 


124'7 


LECTURE  XL.* 


Secondly,  I  would  now  add  some  considerations  lo  en- 
force what  I  have  been  pleading  with  you  about.    And, 

1.  That  which  is  obvious  in  the  text—"  Behold,  I  was 
shapen  in  iniquity ;  and  in  sin  did  my  mother  conceive  me." 
Parents,  they  have  transmitted  a  corrupt  nature  to  their 
children.  Into  what  agonies  of  spirit  should  it  put  us, 
to  think  with  ourselves,  "  I  have  been  an  instrument  in 
producing  an  heir  of  wrath,  and  of  a  divine  curse.  0 ! 
shall  I  use  no  endeavour  to  draw  it  under  a  blessing,  and 
make  it  the  subject  of  blessedness,  now  that  we  live  under 
that  Gospel,  in  which  we  are  called  to  blessedness "!"  But 
that  call  must  be  pursued;  and  God  expects  it  should  be 
so,  in  apt  and  suitable  methods  and  applications,  by  such 
as  he  makes  use  of  as  instruments,  one  way  or  another, 
whether  in  private  or  more  public  stations,  in  order  there- 
unto.   And, 

2.  Consider  God's  original,  supreme,  and  sovereign  in- 
terest in  families,  as  he  is  the  Founder  of  them,  and  as 
they  are  his  plantation.  "  He  sets  the  solitary  in  families," 
Psalm  Ixviii.  6.  Consider  this,  together  with  the  design 
of  his  forming  of  them  ;  to  wit,  that  he  might  have  a  godly 
seed  still  arismg,  from  age  to  age,  as  you  may  see  in  that 
Malachi  ii.  15.  It  was  the  very  end  and  design  of  that 
fundamental  relation  in  families,  and  unto  families,  the 

•  Preur.hed  Dec.  8th,  16M. 


conjugal  relation :  "  Wherefore  did  he  make  but  one,  when 
he  had  the  residue  of  the  Spirit  t  Why,  that  he  might  seek 
a  godly  seed."    As  if  it  had  been  said.  These  plantations 
are  mine     This  the  constitution  of  families  (in  which  the 
conjugal  relation  is  the  fundamental  relation)  speaks,  unon 
the  first  design  of  settling  such  a  constitution  as  this. 
There  lay  open  (as  we  must  but  be  sure)  to  the  foresight 
of  the  divine  eye,  what  a  general  apostacy  and  defection 
there  would  be;  and  that  a  corrupt  nature  would  be  trans- 
mitted from  age  to  age,  from  generation  to  generation. 
But  God  did  determine  with  himself  not,  therefore,  to 
abandon  all  to  one  common  ruin ;  as  if  he  should  have  said, 
"  I  will  have  an  interest  in  this  world,  notwithstanding. 
And  therefore,  as  this  was  the  original  design  of  the  con- 
stitution of  families,  that  he  might  have  a  godly  seed, 
though  the  apostacy  had  intervened,  he  will  not  quit  his 
design ;  for  his  interest  is  still  the  same  in  its  own  nature. 
And  therefore,  this  we  must  understand  him  continually 
to  insist  upon,  as  a  sacred  right  to  himself;  that  he  will 
have  this  design  pursued  by  all  that  will  be  subject  to  him, 
that  will  return  into  their  state  of  subjection,  and  be  will- 
ing to  serve  him  in  the  several  stations  that  he  hath  set 
them.   He  will  have  all  endeavours  used  for  transmitting 
of  religion,  as  well  as  corrupt  and  sinful  nature  is  trans- 
mitted, from  age  to  age  ;  though  the  one  is  done  by  a  natu- 
ral, the  other  is  done  by  instituted  means,  followed  with  a 
blessing,  and  by  influence  from  above :  he  will  have  this 
latter  design  carried  on  by  the  mutual  and  joint  endeavours 
of  parents,  under  the  influence  of  his  grace;  as  well  as  the 
former  course  is  carried  on  unavoidably.    But  when  no 
care  or  concern  is  had  about  this,  the  foundations  of  fami- 
lies are  laid  in  a  curse.    And  then, 

3.  Consider,  that  it  cannot  but  concern  parents,  such  as 
are  such,  or  may  be  so,  to  express  a  natural  aflection,  and 
to  endeavour  to  have  that  improved,  by  having  it  spiritual- 
ized, and  improved  to  a  spiritual  purpose,  as  well  as  they 
are  the  means  by  which  a  natural  corruption  is  conveyed, 
and  transmitted  to  their  posterity.  "  They  have  natural 
corruption  from  me ;  (they  ought  to  think  ;)  and  shall  there 
be  nothing  of  natural  afi'ectioni  And  shall  I  not  labour  to 
have  that  natural  afi"ection  sublimated,  and  spiritualized, 
and  improved,  so  as  to  aim  at  their  spiritual  and  super- 
natural goodi  Shall  they  have  nothing  from  me,  but  sm 
and  death'!  or  nothing  besides  the  human  nature  which 
they  have  from  me  ;  nothing  but  what  shall  corrupt  and 
spoil,  make  it  the  subject  and  seed-plot  of  sin  against  God, 
and  misery  to  themselves  V  If  there  be  any  thing  of  natu- 
ral  affection  working  downward  with  the  descent  of  natu. 
ral  corruption,  that  natural  affection  should  aim  at  the  true 
good  of  them  whom  nature  hath  so  much  endeared ;  and 
should,  upon  that  account,  take  in  the  aiirilia,  draw  in  the 
aids  and  helps  from  heaven,  by  which  that  natural  aflec- 
tion will  become  spiritualized;  and  so  the  more  sincerely 
and  entirely  aim  at,  and  the  more  fervently  pursue,  a  de- 
sign for  the  spiritual  and  eternal  good  of  those  who  de- 
scended and  sprung  from  us.     And,  .     ,    ,    j 

4.  It  is  to  be  considered,  what  an  honour  this  doth  de- 
rive upon  the  persons  themselves,  that  shall  be  instrumen- 
tal in  this  design.  A  glorious  thing  it  is,  to  be  a  servant 
to  God  in  so  great  a  work  as  this;  to  recover  out  of  the 
state  of  apostacy  those  that  come  into  that  .state  by  our 
means ;  to  be  an  instrument,  in  the  hand  of  God,  to  pro- 
mote his  kinsdom  in  this  world,  in  opposition  to  the  dark 
kingdom  of  the  infernal  powers.  How  glorious  a  thing  is 
it,  to  carry  on  a  designed  opposition  against  the  work  of 
the  devil  in  this  world !  that  when  we  know  the  aim  and 
purpose  of  the  great  God  is  to  have,  in  all  successions  of 
time,  a  people  for  his  name,  I  should  be  instrumental  itt 
promoting  it!  It  is  an  honourable  thing,  a  thing  that 
draws  a  glory  upon  the  persons,  and  upon  the  families, 
where  religion  doth  thus  come  to  take  place,  lo  take  root, 
and  is  planted,  and  doth  flourish.    And  again, 

5.  It  speaks  an  agreement  and  sameness,  in  a  great  mea- 
sure, of  mind  and  design,  with  the  Redeemer.  For  he  is 
to  have  his  seed  in  this  world,  from  which  his  word  and 
Spirit  are  never  to  depart;  Isaiah  lix.  latter  end.  And 
the  matter  is  settled,  by  everlasting  covenant,  as  you  find 
it  there :  "  This  is  my  covenant,  (saith  the  Lord,)  My 
Spirit  that  is  upon  thee,  and  my  words  which  I  have  put 


1348 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  H. 


in  thy  mouth,  shall  not  depart  out  of  thy  mouth,  nor  out 
of  the  mouth  of  thy  seed,  nor  out  of  the  moulh  of  thy 
seed's  seed,  from  henceforth  and  for  ever."  And  so  we 
know  it  hath  been  an  agreed  thing,  as  the  matter  is  stated, 
(Isaiah  liii.  11.)  between  the  Father  and  him,  that  he  shall 
see  his  seed,  and  the  travail  of  his  soul,  and  be  satisfied 
therein :  and  that,  as  a  recompense  for  his  having  under- 
taken the  work  of  redemption,  and  accomplishing  it,  upon 
terms  so  painful,  so  expensive,  so  dolorous,  so  ignominious 
to  himself  As  if  the  Father  had  said  to  him,  "  Thou  shall 
have  all  this,  this  reward ;  thou  shalt  see  thy  seed,  and  the 
travail  of  thy  soul,  and  be  satisfied  therein."  Upon  this, 
our  Lord  Jesus  Christ  cannot  but  be  most  intent,  to  see  a 
continual  seed  spring  up  to  him,  out  of  a  seed  of  evil-doers, 
out  of  an  apostate  race  of  men.  Now,  if  we  be  intent  upon 
this  thing,  it  bespeaks  a  sameness  of  mind  and  design,  be- 
tween the  Redeemer  and  us:  which,  how  pleasant,  how 
delightful,  how  comfortable,  should  it  be  to  our  reflecting 
thoughts !    And  again, 

6.  It  is  further  to  be  considered,  that  if  there  be  no  such 
design  to  promote  godliness  in  families,  that  that  may  be 
transmitted  from  age  to  age,  (though  in  a  distinct  and  di- 
verse way,)  as  the  corrupt  and  sinful  nature  is  transmitted, 
then,  we  cannot  but  be  doing  our  part  to  the  promoting  of 
ungodliness  in  the  world  ourselves.  We  shall  do  that,  and 
nothing  besides,  nothing  in  opposition  thereunto.  For  do 
but  consider,  as  the  caise  stands  between  God  and  man, 
there  can  be  no  medium  between  being  for  godliness  and 
being  for  ungodliness;  we  cannot  be  in  an  indilferency. 
If  we  are  not,  according  to  the  uttermost  of  our  power 
and  capacity,  for  transmitting  and  continuing  of  godliness 
in  the  world,  we  must  be  for  the  continuing  of  ungodli- 
ness. A  horrid  and  fearful  thought,  if  any  would  but  al- 
low It  to  take  place  !  They  can  only  be  in  an  indiiferency, 
in  reference  to  any  case  whatsoever,  that  have  no  real 
concern  therein,  one  way  or  other.  But  here  every  one  is 
concerned;  and  he  must  take  a  part:  he  must  be  for  the 
promoting  of  godliness,  or  promoting  its  contrary.  And 
therefore, 

7.  According  to  this  state  of  things  in  the  world,  they 
that  do  aim  to  contribute  nothing  to  the  transmitting  of 
religion  and  godliness  in  the  world,  in  opposition  to  the 
corruption  of  nature,  which  is  so  generally  spreading 
through  it,  they  are  continually  providing  that  there  may 
be  a  war  and  rebellion  continued  and  kept  on  foot,  again.st 
heaven,  from  age  to  age,  and  from  generation  to  genera- 
tion. "  He  that  is  not  with  me  is  against  me,"  .sailh  the 
Lord.  If  you  will  not  take  God's  side  in  this  matter,  you 
are-fighting  against  him,  and  labour  to  do  all  that  3'ou  can, 
that  the  rebellion  against  him  may  not  cease;  but  that 
there  may  be  still  a  succession  of  new  rebels,  new  enemies, 
from  one  age  to  another.    And, 

8.  You  ■ivill  herein,  too,  be  constant  accomplices  and 
confederates  with  the  prince  of  the  apostacy;  he  that  first 
fell  from  God,  and  that  made  it  his  design  to  involve  all 
the  world  in  the  transgression,  and  in  the  consequent  ruin; 
you  will  be  continual  accomplices  with  him.  And  this  is, 
indeed,  the  state  of  every  one's  case,  in  these  matters. 
Whoever  will  but  consider  with  himself,  if  he  be  come  to 
the  use  of  his  understanding,  and  hath  some  prospect 
(though  uncertain)  of  a  life's  time  to  be  run  out  in  this 
world,  he  will  find  the  world  divided  between  two  great 
lords,  two  great  masters,  two  great  fathers :  that  is,  the 
true  and  rightful  Lord  of  all,  he  that  made  all,  and  to 
whom  all  belong;  and  that  usurping  prince  of  darkness, 
who  is  called,  "  the  god  of  this  world,"  and  whose  child- 
ren and  seed  wicked  men  (as  such)  are  said  to  be.  Why, 
every  man,  upon  the  prospect  of  entering  upon  the  scene, 
the  stage  of  this  world,  is  to  think  with  himself,  "  I  must, 
in  this  case,  either  be  with  God  or  against  God.  If  I  be 
not  with  God,  if  I  be  against  him,  I  am  with  that  horrid 
usurped  power,  that  is  set  up  in  opposition  to  him,  with 
this  world ;  and  I  fall  in  with  that  common  destroyer, 
against  the  common  Maker  and  Preserver  of  all  things." 
This  will  be  the  state  of  your  case,  if  you  be  not  intent 
upon  a  design  of  counterworking  this  common  corruption," 
which  is  descending  in  this  world  ;  you  will  be  looked 
upon  under  no  other  notion  but  as  an  accomplice  of  hell 
against  heaven.     And, 

9.  You  will  herein   falsify  with  God,  after  you  have 


solemnly  vowed  and  covenanted  by  your  Christian  parents. 
You  have  ordinarily  been  devoted  and  dedicated  to  God 
in  baptism.  To  deal  falsely  and  treacherously  with  a  man, 
against  the  tenor  of  a  covenant,  is  a  horrid  thing;  but  to 
break  failh  with  God  is  much  more  horrid ! 

But  you  will  say.  You  made  no  such  vow ;  and  what 
your  parents  did  for  you,  how  should  that  bind  you^ 
Why, 

(1.)  It  is  very  great  ignorance  to  think  that  parents  can- 
not bind  their  children  to  any  thing.  Those  that  have  the 
nearest  natural  interest  in  you,  and  whose  understandings 
and  wills  are  to  be  employed  for  you,  when  you  have  no 
understanding  and  will  to  use  of  your  own,  do  you  think 
they  from  whom  you  sprang  have  not  a  natural  interest  in 
you  1  How  unreasonable  and  absurd  a  thought  is  that ! 
In  reference  to  all  other  concerns  besides,  have  parents  no 
disposal  of  their  children  1  And  may  they  dispose  of  them, 
or  do  for  or  with  them  otherwise,  and  may  they  not  dis- 
pose of  them  for  iheir  spiritual  good  1     And  again, 

(■2.)  It  is  every  where  counted  a  very  horrid  and  bar- 
barous thing,  to  endeavour  to  rescind  the  lawful  act  of  a 
parent,  if  it  were  in  my  power,  if  I  could  do  it.  If  I  could 
alienate,  or  alter,  what  he  hath  so  and  so  disposed;  and  if 
he  have  righteously  disposed  of  it  for  me,  to  come  after 
and  labour  to  rescmd  and  undo  all  that  he  hath  done — 
this  is  barbarous  and  infamous,  in  common  estimate, 
among  men.    And, 

(3  )  It  must  needs  be  much  more  so  as  to  God,  or  if  he 
be  concerned  in  the  matter.  As  now  for  instance.  Suppose 
a  pious  person,  with  an  honest  mind  and  design,  hath  de- 
dicated such  a  part  or  portion  of  his  estate  to  a  pious  use ; 
suppose  it  be  not  mere  charity,  but  a  pious  charity,  that  is, 
not  designed  for  a  superstitious  use,  but  for  a  use  truly 
pious,  and  to  serve  the  interest  of  God  and  religion  in  the 
world  ;  and  a  son  comes  after,  and  he  labours  to  undo  all 
this  ;  you  that  would  think  it  horrid,  to  alienate  a  piece  of 
earth,  dedicated  to  God  by  your  parents,  ought  you  not  to 
think  it  horrid,  to  alienate  a  soul  from  God,  which  hath, 
as  much  as  in  them  was,  been  dedicated  to  God  by  them 
too ;  I  would  not  alienate  a  piece  of  earth,  dedicated  to 
God ;  but  I  would  alienate  myself,  my  soul,  my  body,  de- 
dicated to  him.  This  no  man  should  (if  he  had  power) 
alienate.  What  was  dedicated  and  sacred  to  a  use  truly 
pious,  may  not  be  alienated  ;  and  if  not  a  portion  of  his 
estate,  much  less  himself  so  dedicated,  and  given  to  God. 
But  yet,  further, 

(4.)  It  is  to  be  said,  that  as  this  was  not  to  be  done,  if  it 
were  in  his  power,  so  he  cannot  have  such  a  thing  in  his 
power,  to  wit,  in  his  rightful  power ;  for  every  one  was  a 
debtor  of  his  whole  life  and  being,  his  soul  and  body,  and 
his  all  to  God,  antecedently  to  any  such  dedication.  And 
therefore,  when  such  a  tender  is  made  to  God,  it  was  but 
to  tender  and  devote  to  him  what  was  his  own  by  a  more 
early  title.  "All  souls  are  mine;"  so  he  lays  his  claim 
universally  to  all  the  souls  of  men ;  and  therein  to  the 
whole  of  them;  for  what  are  they  besides  a  soul"?  what 
that  is  valuable  or  considerable  besides  ?  "  All  souls  are 
mine,  as  well  as  the  soul  of  the  father,  as  the  .soul  of  the 
son,"  Ezekiel  xviii.  4.  He  hath  a  nearer  interest  in  them 
than  a  parent  could  have,  before  any  such  dedication  ;  for 
a  parent  was  not  the  parent  of  their  spirit.  They  are  the 
fathers  of  our  flesh  ;  but  he  himself  is  the  Father  of  spi- 
rits ;  the  principal  and  most  considerable  thing  that  we 
have  about  us,  or  that  belongs  to  our  being.  And  there- 
fore, when  such  a  dedication  was  made,  there  was  only  a 
tender  made  to  God,  of  what  was  his  before;  of  what  he 
claims  an  intetest  in  originally.  He  is  the  Father  of  them, 
and  they  are  his  offspring.     And  again,  further, 

(5.)  This,  in  answer  to  that,  is  to  be  considered,  that 
though  inclination  to  good  do  not  descend,  yet  obligation 
to  it  doth  descend,  from  fathers  to  children,  and  from  the 
predecessors  in  a  family  unto  their  successors.  Not  only 
obligations  of  justice  and  common  right,  but  obligations 
of  kindness  and  friendship.  As,  how  ordinary  is  it  for 
friendships  and  amities  to  descend  from  father  to  son,  in 
families.  And  it  is  looked  upon  as  a  rude  kind  of  thing, 
to  be  uncivil  to  my  father's  friend.  And  on  which  side, 
between  families,  among  whom  hath  been  a  friendship,  it 
first  begins  to  fail,  it  always  lies  as  an  imputation  upon 
that  side.    Great  amity  there  was  between  such  and  such 


Lect.  XLI. 


THE  JUSTICE  AND  RIGHTEOUSNESS  OP  GOD  VINDICATED. 


1249 


families ;  but  now  it  is  at  an  end,  since  such  and  such 
successors  are  sprung  up  there.  On  whose  side  the  failure 
is,  there  commonly  lies  a  very  ill  character.  And  it  is  a 
thing  contrary  to  the  dictates  of  common  wisdom, — yea, 
and  of  the  divine  wisdom.  "  Thine  own  friend,  and  thy 
father's  friend,  forsake  not,"  Prov.  xxvii.  10.  But  how 
much  less  then,  thy  God,  and  thy  father's  God!  If  it  be 
an  indecency,  and  uncomeliness,  and  a  very  unfit  thing, 
that  is,  contrary  to  the  precept  of  studying  whatsoever  is 
lovely,  and  thinking  of  those  things,  to  forsake  my  friend, 
and  my  father's  friend,  how  much  more  horrid  must  it  be 
to  forsake  my  God,  and  my  father's  God!  "  My  father's 
God  shall  not  be  my  God !" 

And  therefore  it  is  not  so  light  a  matter,  as  is  commonly 
thought,  to  have  the  weight  of  that  early  dedicatiou,  lying 
upon  one's  score  as  a  violated  thing;  as  having  dealt 
falsely  in  that  covenant  of  God.  Indeed,  it  is  not  only  an 
evidence,  but  a  cause  of  the  languishment  of  religion  in 
our  days,  that  this  is  a  thing  so  little  thought  ol'  among 
Christians ;  "  I  was  devoted  to  God  early,  given  up  to  him 
with  great  solemnity ;  having  these  venerable  names, — the 
name  of  the  Father,  the  name  of  the  Son,  and  the  name  of 
the  Holy  Ghost,  named  upon  me,  at  my  setting  forth  into 
the  world."  It  speaks  an  apprehension  of  that  thing  itself, 
as  if  it  were  trivially  done  at  first,  if  we  matte  a  trifle  of  it 
all  our  days  afterwards  :  as  if  such  a  solemn  transaction 
between  the  great  Lord  of  heaven  and  eart.i,  and  his  own 
dust,  his  own  creatures,  the  works  of  his  hands,  were  to 
be  so  lightly  made  of.  Therefore,  take  we  the  weight  of 
this  upon  our  spirits.  If  we  do  not  do,  in  our  several 
stations  and  capacities,  our  uttermost  to  counterwork  this 
descending  evil  in  the  world,  we  do  falsify  the  sacred  co- 
venant of  God,  in  which  we  were  early  and  preventingly 
bound  to  him,  by  the  vow  of  parents  concerning  us.  And 
then, 

10.  It  is  the  way,  certainly,  for  us  to  lose  all  the  com- 
fort of  domestical  relations,  when  we  are  not  driving  on  this 
design  in  our  several  stations ;  we  lose  by  it  all  the  com- 
forts of  family  relations.  For  what  comfort  can  I  take  in 
having  such  and  such  relations,  in  a  family,  when  in  the 
mean  time,  there  is  a  contrariety,  and  a  war,  maintained 
and  kept  up  between  God  and  me  1  So  that  I  can  never 
eat  or  drink  in  peace,  or  converse  in  peace,  or  rise  up  or 
lay  down  in  peace ;  but  still  I  have  wrath  from  heaven 
upon  me  1  This  will  infuse  gall  and  gravel  into  all  my 
enjoyments  whatsoever.  I  am  not  serving  God's  design, 
for  the  promoting  of  godliness,  in  opposition  to  this  grow- 
ing and  descending  wickedness  in  the  world ;  I  do  no- 
thing towards  it.  This  very  reflection  is  enough  to  im- 
bitter  all  my  comforts.  And  what  are  such  and  such  re- 
lations to  me,  but  confederates  against  God'?  They  agree 
to  sin  together,  and  to  carry  on  an  interest  against  God 
together.  For  there  can  be  no  neutrality  in  such  cases,  as 
was  said  before.    And  then, 

11.  This  is  but  an  ill  provision  for  aday  of  accounting, 
which  will  come,  whether  we  sleep,  or  whether  we  wake ; 
whether  we  forget  all  such  considerations,  or  whether  we 
consider  them.  "  Judgment  lingereth  not ;  and  destruc- 
tion slumbereth  not."  If  I  eat  ou,  and  drink  on,  and  sleep 
on,  judgment  comes  on  with  never  a  whi:  the  slower  foot. 
O !  the  seriousness  of  that  interwoven  counsel,  in  the  dis- 
course of  the  apostle,  even  with  reference  to  this  business 
of  the  matrimonial  slate,  I  Cor.  vii.  29,  30.  "  But  this  I 
say,  brethren,  the  time  is  short :  it  remainelh,  that  both 
they  that  have  wives  be  as  if  they  had  none  ;  and  they  that 
weep,  as  if  they  wept  not :  and  they  that  rejoice,  as  though 
they  rejoiced  not ;  and  they  that  buy,  as  if  they  possessed 
not ;  and  those  that  use  this  world,  as  not  abusing  it :  for 
the  fashion  of  this  world  passeth  away." 

The  time  is  short.  That  may  have  reference  to  families, 
and  the  world ;  families  that  were  spoken  of  before  and 
after ;  and  the  world,  in  the  whole,  which  is  spoken  of 
there  in  express  terms.  The  fundamental  relation  in  fami- 
lies, it  is  measured  by  a  short  time;  by  a  very  short  time. 
Where  there  hath  been  such  a  union  lately  contracted,  it 
will  shortly  be  broken;  time  measures  it:  and  that  time 
will  have  run  to  its  period  very  speedily.  The  time  is 
short:  it  remains  therefore,  that  they  that  have  wives  be  as 
if  they  had  none ;  and  they  that  rejoice,  as  though  they  re- 
*  Preached  December  15th,  16M. 


joiced  not.  They  rejoice  in  having  newly  contracted  such 
a  relation  :  it  is  reasonable  to  understand  it  so,  considering 
it  the  subject  of  the  apostle's  foregoing  discourse :  that  joy 
will  be  as  if  it  had  not  been,  in  respect  of  the  grounds  ;  and 
it  ought  to  be  so,  in  the  mean  time,  in  respect  of  the  degree. 
That  rejoicing,  in  having  entered  into  such  a  relation,  will 
soon  be  turned  into  weeping,  as  having  lost  it,  or  it  having 
lost  you,  which  comes  all  to  one.  And  it  is  but  a  short 
time  that  measures  all  this. 

And  do  you  think  it  strange,  that  that  time  would  be 
counted  short,  which  measures  the  time  of  a  family,  as  it 
is  made  up  of  such  and  such  persons  now  coexistent ;  or 
that  measures  the  relation  of  two  such  conjugal  relatives  1 
Do  you  think  it  strange,  that  that  should  be  spoken  of, 
and  counted  a  short  time,  when  it  is  but  a  short  time  that 
measures  the  whole,  and  measures  the  duration  of  the 
whole — the  fashion  of  the  world  passing  away  1  As  per- 
sons vanish,  and  families  vanish,  so  is  the  world  vanish- 
ing, all  will  be  gone  ere  long.  As  the  apostle  John  speaks 
in  the  like  place,  1  John  ii.  1.  "  The  world  passeth  away, 
and  the  lust  thereof;  but  he  that  doeth  the  will  of  God 
abideth  for  ever." 

Now  while  it  is  time,  and  bnt  a  short  time,  that  mea- 
sures all  our  afiairs,  and  all  our  enjoyments,  and  all  our 
designs,  under  the  sun  ;  time  that  will  be  soon  done,  and 
which  will  end  in  a  general  dissolution  of  all  this  world; 
a  day,  a  time,  "  when  the  heavens  shall  pass  away  with  a 
great  noise,  and  the  elements  melt  with  fervent  heat ;  and 
the  earth,  and  all  things  therein,  be  burnt  up  and  destroyed." 
I  say,  sure  if  this  is  certain  to  be  the  last  catastrophe  and 
end  of  all  things,  of  what  concernment  is  it  to  us,  to  con- 
sider how  we  may  make  a  comfortable  account  when  time 
expires,  and  when  it  is  to  be  received,  and  with  it,  what  I 
have  been,  and  what  I  have  done,  in  such  or  such  a  state 
and  relation,  in  which  I  was  placed  in  this  world  !  There 
ought  to  be  an  accoimt  made  daily  :  How  can  I  lay  down 
in  peace  at  night,  and  not  be  capable  of  giving  some  good 
account  that  I  have  been  doing  somewhat  for  God,  and  for 
the  interest  of  God,  and  religion,  and  godliness,  in  my 
station  that  day  1  But  how  shall  I  lie  down  in  the  grave, 
when  a  life-time  is  wasted,  and  spent,  and  thrown  away, 
and  nothing  done  for  God  1  I  have  rather  served  the  inte- 
rest of  ungodliness,  than  religion,  all  my  time  in  this  world; 
and  how  shall  I  think  of  appearing  before  the  tribunal  of 
the  Supreme  Judge,  when  the  end  of  all  things  cometh; 
and  when  I  am  beset  with  all  the  terrors  of  that  day, — the 
heavens  rolling  up,  and  all  the  powers  of  them  shaken  ; 
the  earth  all  on  fire,  the  elements  all  flaming  round  about 
me  1  And  I  have  a  life's  time  to  review  and  look  back 
upon,  spent  away  in  sin  and  vanity,  with  no  design  for 
God,  and  for  the  Redeemer ;  though  I  know  that  he  had 
his  design  set  on  foot  here  in  this  world,  with  which  I  co- 
operated not,  to  which  I  was  not  subservient — nay,  to 
which  I  have  lived  opposite  in  a  stated  course. 

Let  all  these  things  be  weighed  and  put  together ;  and 
sure  we  have  a  great  deal  to  enforce  this  first  instruction  ; 
that  since  corrupt  nature  is  to  lie  certainly  and  constantly 
descending  in  this  world,  we  would,  as  we  ought,  in  our 
several  stations  and  capacities,  do  our  uttermost  to  coim- 
terwork  that  descending  evil. 


LECTURE  XLI.* 


Bpt  now  I  shall  carry  the  matter  a  little  further;  and 
as  1  have  been  hitherto  showing  what  those  that  are,  or 
shortly  may  be,  parents,  ought  to  do  them.selves,  in  refer- 
ence to  their  next  descendants,  that  is,  those  that  shall 
more  immediately  spring  from  themselves ;  so,  I  will  show 
you  too,  what  may  and  should  be  done,  in  order  to  a  fur- 
ther descent,  by  those  that  may  have  the  authority  to  dis- 
po.se  of  their  children  in  the  conjugal  state,  with  the  ex- 
pectation of  a  continual  descent  of  human  nature  by  them 
further  and  further, — that  so,  that  corruption  and  pravity 
which  cannot  be  prevented,  to  descend  with  it,  may  be,  as 


1250 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  II, 


much  as  is  possible,  corrected,  and  redressed  in  such  an 
after-descent. 

This  that  I  am  now  to  speak  to,  will  especially  concern 
such  as  have  children  to  dispose  of  in  the  conjugal  relation, 
who  are  judged  meet  for  that  state.  And,  indeed,  it  will 
equally  concern  such  as  are  loco-parents,  that  have  the 
parental  trust  devolved  upon  them,  by  the  prudence  of 
others,  and  their  own  undertaking. 

And  as  to  such,  I  must  still  insist,  that  they  are  to  ob- 
serve the  same  measures  that  have  been  given  in  reference 
to  persons  who  are,  themselves,  now  entering  the  conjugal 
state,  with  the  prospect  of  an  oflspring,  to  which  human 
nature,  when  it  descends,  will  go  accompanied  with  a  sin- 
ful pravity.  And  here,  indeed,  as  to  the  case  I  am  now  to 
speak  to,  there  are  on  each  side  two  parties  ordinarily  to 
concur,  or  two  persons  in  each  party.  There  are  the  per- 
sons to  be  disposed  of;  and  there  are  the  persons  that  dis- 
pose of  them.  And  I  shall  speak  to  the  part  of  the.se  that 
are  to  be  the  disposers,  parents  or  loco-parents,  guardians, 
trustees,  who  are  to  take  care  of  settling  such  in  the  world 
in  the  conjugal  stale.  In  reference  whereto,  the  things  de- 
signed, in  general,  usually  are,  that  mankind  maybe  con- 
tinued upon  the  face  of  the  earth ;  and  more  especially, 
more  particularly,  that  such  and  such  families  therein,  or 
those  that  they  are  concerned  or  intrusted  for,  may  be  built 
and  preserved ;  and  (as  the  Psalmist  speaks)  "  their  houses 
may  endure  for  ever;  and  their  lands  (if  possible)  still 
called  after  their  own  names;"  as  in  that  Psalm  xlix.  11. 
And  this  is  a  thing  that  may  prudently  and  justly  be  de- 
designed,  in  its  due  subordination.  If  it  be  substituted  in 
the  room  of  the  true  and  great  design  of  heaven,  or  carried 
on  without  reference  to  God,  and  religion,  and  the  trans- 
missions of  a  godly  seed  here,  upon  earth,  then  you  see  the 
censure  of  the  Holy  Ghost,  upon  this  design,  in  the  same 
context :  "  This  their  way  is  their  folly,  though  their  pos- 
terity approve  their  sayings."  Sayings  are  doings  here ; 
the  sayings  of  their  minds  and  designs,  together  with  act- 
ing conformably  and  correspondently  thereunto.  This  their 
way  is  their  folly  ;  yet  one  age  approves  the  former  here- 
in, and  they  that  come  after,  run  the  same  course. 

Here  I  must,  in  reference  to  this,  insist,  that  their  mea- 
sures ought  to  be  with  consideration,  that,  with  human  na- 
ture, a  sinful  pravity  will  descend,  and  that  this  may  be 
(as  much  as  is  possible)  repressed  ;  and  so,  as  that  God's 
design  may  be  carried  on  concurrently,  which  he  had  from 
the  beginning,  in  settling  the  conjugal  state,  and  in  plant- 
ing families  here  on  earth ;  that  is,  that  he  might  seek  a 
godly  seed.  Wherefore  one,  when  he  might  have  made 
many,  having  the  residue  of  the  Spirit,  but  that  he  might 
-seek  a  godly  seed "!  Mai.  ii.  15.  And  this  design  he  hath 
no  more  quitted,  than  he  hath  disclaimed  his  interest  in 
this  whole  lower  world,  or  saith,  "  It  cea,seth  to  be  a  part 
of  my  creation,  or  I  cease  to  be  the  Lord  and  Owner  of  it." 
But  inasmuch  as  there  lies  under  our  present  consideration 
the  duly  of  such  as  have  children  to  dispose  of,  with  a 
prospect  that  they  will  have  children,  and  that  so  a  care 
ought  to  be  extended  as  far  as  lies  ordinarily  within  the 
compass  of  human  endeavour;  there  ought,  indeed,  a  care 
extending  so  far  as  the  desire  reacheth,  and  the  main  inten- 
tion of  the  mind,  a  great  deal  further.  But  so  much  as  I 
speak  to,  comes  commonly  within  the  compass  of  actual 
endeavour.  It  is  ordinary  for  parents  to  survive  unto  the 
disposal  of  their  children  into  the  conjugal  state,  with  ex- 
pectation of  children  from  them ;  and,  therefore,  it  is  the 
duty  of  such  that  I  am  now  generally  to  speak  to. 

And  I  will  tell  you,  in  general,  what  it  is  ;  to  wit,  that  as 
much  as  in  them  is,  to  endeavour  that  religion  be  trans- 
mitted and  descend,  and  go  down  in  their  families,  and  in 
the  families  for  which  they  are  concerned  and  intrusted. 
It  is  true,  it  cannot  descend  the  same  way  as  human  na- 
ture, and  the  sinful  pravity  doth;  that  is,  not  by  propaga- 
tion ;  but  it  is  to  descend  by  pious  education,  as  the  means 
that  God  must  be  supplicated  toco-operate  with,  and  bless, 
for  the  implantation  of  a  better  principle,  than  could  be 
propagated  by  nature.  This  smful  pravity,  it  comes  by 
nature ;  this  superadded  principle  must  come  by  grace. 
But  then,  there  are  means  of  grace  in  order  to  the  obtain- 
ing of  that  grace;  and  this  is  the  first  and  the  readiest 
means;  to  wit,  a  pious  education.  And  therefore,  it  ought 
to  be  the  care  of  such  as  have  children  to  be  disposed  of 


in  the  conjugal  state.  To  speak  a  little  more  particu- 
larly, 

1.  To  endeavour,  as  much  as  is  possible,  that  they  may 
see  them  godly  before  they  be  married.  As  much,  I  say, 
as  is  possible  to  endeavour  that.  It  can  be  very  little  satis- 
faction to  the  heart  of  a  parent,  (if  it  be  so  tender  as  the 
grace  of  God  in  it  should  make  it,)  to  dispose  of  a  child 
into  such  a  relation,  to  a  human  creature,  when,  as  yet, 
there  is  no  appearance  that  it  is  come  into  a  relation  to 
God.  "  My  child  hath  now  a  husband,  or  hath  a  wife,  got- 
ten for  it ;  but  hath  not  a  God,  not  a  Christ.  This  is  a  sad 
thought!  I  have  taken  care  that  it  might  have  what  is  so 
unspeakably  less  necessary ;  but  of  that  which  is  most  ne- 
cessary, I  have  taken  no  care  ;  that  is,  to  see  that  my  child, 
my  son  or  daughter,  was  married  to  Christ ;  to  see,  that 
before  the  conjugal  covenant,  there  was  the  evangelical 
covenart  settled  and  established  between  God  in  Christ, 
and  this  poor  child  of  mine."    And, 

3.  Their  further  care  hereon  ought  to  be,  finding  that 
there  are  some  good  appearancesof  pious  inclinations,  they 
do  choose  out  such  for  them  as  will  fall  in  with  them,  in 
the  design  of  transmitting  piety  to  their  posterity ;  that  I 
may  have  one  for  my  son,  or  my  daughter,  that  I  believe, 
in  my  conscience,  will  make  it  their  study  and  business,  to 
educate  their  children  in  the  knowledge  and  fear  of  God  ; 
that  religion  nay  run  on  in  the  family,  and  that  corrupt 
nature  may  noi  descend  alone. 

It  is  a  very  sad  case  when  this  is  the  very  last  part  of  the 
concern  in  such  a  matter  as  this;  when  the  first  thing 
thought  of  is,  "Where  shall  I  get  a  great  fortune  for  my 
son  ?  or  how  shall  I  marry  my  daughterinto  a  great  estate  V 
When  this  is  the  first  care,  is  it  like  that  precept  of  our 
Lord  Christ — "  Seek  first  the  kingdom  of  God  V  Matt.  vi. 
33.  This  is  looked  upon  as  the  imam  necessarium,  the  one 
thing  necessary;  a  great  fortune,  an  ample  estate,  a  plen- 
tiful income  ;  and  as  for  religion  and  sobriety,  if  that  be 
considered,  it  is  considered  on  the  by,  collaterally,  as  if  it 
were  but  a  trifle  in  comparison.  And  so,  accordingly,  are 
bargains  driven  on,  as  formal  contracts,  as  for  beasts  in 
Smithfield ;  even  for  the  very  souls  of  young  persons  that 
have  not  judgment  to  choose  for  themselves,  and  that  (it 
may  be)  have  a  great  deal  of  re  verence  for  those  that  are  their 
guides,  and  have  the  dispa^al  of  them.  They  think  they 
must  trust  their  care  and  judgment,  and  do  so.  And  they 
concern  themselves  only,  how  they  may  do  well  in  the  world, 
without  considering,  at  all,  what  shall  become  of  their  souls ; 
or  how  they  may  be  exposed  and  given  up  for  a  prey  ;  or 
what  shall  become  of  those  that  shall  descend  from  them. 

This  is  so  intolerable  an  evil  under  the  sun,  that  we  have 
reason  to  wonder  at  the  divine  patience,  that  it  hath  not,  by 
vindictive  flames,  animadverted  on  such  wickedness  long 
ago.  But  we  are  to  expect  it  will.  And  as  it  is  the  wicked- 
ness of  the  world,  which  that  final  conflagration  must  ani- 
madvert upon,  and  will,  it  can  be  upon  no  one  thing  more 
than  this;  this  way  and  means  by  which  wickedness  hath 
been  propagated  in  the  world,  from  age  to  age,  without 
any  care  or  concern,  by  those  that  should  have  driven  on 
a  counter-design,  in  duty  to  the  great  Lord  and  Maker  of 
this  world;  as  if  he  had  given  it  up  to  men  only  to  sin  in, 
and  to  indulge  their  sinful  lusts  in,  for  a  short  life's  time; 
and  then  go  down  into  the  dust  and  die.  This  is  a  thing 
so  contrary  to  the  reason  of  mankind,  (if  that  were  attend- 
ed to,  and  if  men  would  commune  with  themselves,)  that 
we  cannot  but  wonder  that  vengeance  hath  sufl^ered  men 
to  live  so  long  upon  the  face  of  this  earth,  at  such  a  rate  ; 
and  we  have  no  reason  to  wonder  that  such  a  determina- 
tion is  set,  that  this  world  shall  end,  as  we  are  told  it  shall, 
by  vindictive  flames,  consuming  the  inhabitants  of  this 
earth  from  off  it. 

But  I  shall  here,  first,  answer  a  question  which  may 
arise  about  this  matter  I  have  been  speaking  to,  and  then 
proceed  to  enforce  that  charge  or  duty  which,  I  have  said, 
'doth  belong  to  such  whose  case  and  concern  I  have  been 
speaking  of  The  question  is  this ;  "Why  suppose  I  that 
am  a  parent,  or  a  guardian,  do  not  discern  in  my  child, 
(son  or  daughter,)  now  grown  up,  and  of  whom  I  have 
some  thoughts  of  disposing  into  the  conjugal  state;  sup- 
pose I  do  not  see  in  them  any  thing  of  a  pious  inclination, 
am  I  to  endeavour  to  settle  them,  in  that  relation,  with  such 
a  one  that  is  judged  sincerely  pious.  And  to  this  I  must  say, 


Lect.  XLI. 


THE  JUSTICE  AND  RIGHTEOUSNESS  OP  GOD  VINDICATED. 


1251 


1.  Thai  none  ought  to  be  rash  and  hasty  in  their  juclg;- 
ments  concerning  others,  who  are  pious,  and  who  are  not; 
at  least,  there  ought  to  be  a  very  careful  abstaining  from  a 
positive  judgment  concerning  any,  that  they  are  ungodly. 
What  judgment  we  do  paos,  it  is  better,  and  safer,  to  err 
on  the  most  favourable  side.  But  we  have  a  most  express 
rule  from  our  Lord  himself  not  to  judge ;  which  is  not  to 
be  understood,  neither,  in  a  simple,  but  comparative  sense. 
"  Judge  not,  that  ye  be  not  judged."  We  must  not  judge 
hastily,  not  judge  rashly,  not  judge  positively,  and  con- 
cludingly,  without  very  clear  and  full  evidence,  that  such 
a  one  is  an  ungodly  man.  But  we  are  told  afterwards,  in 
the  same  chapter,  Matt.  vii.  16.  that  men  are  known  by 
their  fruits ;  so  that,  as  we  are  to  be  slow  and  sparing  m  our 
judgment  concerning  others,  especially  on  the  severer  part, 
that  they  are  imgodly ;  so  we  ought  to  have,  when  we  do 
judge,  that  which  maybe  very  clearly  evidential:  and  then 
(as  we  do  judge  that  there  may  be  such  ev.dence,  as  upon 
which  we  cannot  but  conclude  so)  it  is  cut  of  question ; 
otherwise,  we  should  not  know  how  to  carry  it  towards 
such  as  are  put  under  that  mark,  according  as  we  are 
obliged  to  make  distinction;  and  distinction  even  between 
them  that  have  the  form  of  godliness,  but  appear  not  to 
have  the  power  of  it;  that  we  may  tum  away  from  them. 
And  if  there  are  many  other  things,  mentioned  in  that  con- 
text, that  are  inconsistent  with  the  power  of  godliness,  but 
do  very  well  agree  only  with  the  form,  the  external  form, 
we  are  to  take  our  measures  from  thence,  and  thereby  to 
endeavour  to  guide  ourselves,  as  tc  our  carriage  and  de- 
portment, towards  such;  "  Turn  away  from  them,"  as  the 
apostle  there  directeth.  And  therefore,  I  say,  if  matters  do 
evidently  appear,  such  and  such  do  discover,  by  an  habi- 
tual stated  course  and  practice,  that  there  is  not  only  no 
serious  godliness,  but  there  is  an  enmity,  a  contrariety,  an 
opposition,  to  it,  they  cannot  comply  with  rules  and  ordi- 
nary duties  that  do  belong  to  i:;  then,  upon  that,  upon 
that  supposition,  I  say, 

2.  That  they,  with  whom  any  sui;h  are  concerned  in 
such  a  treaty,  will  (as  they  ought  to  have)  have  such  a  de- 
sign as  you  ought  to  have,  and  therefore  will  decline  you. 
They  will  not  have  such  a  one  for  their  son,  or  for  their 
daughter;  (if  they  be  such  as  make  conscience  of  what 
they  do ;)  and  so  your  question  is  answered.  They  will 
answer  for  you;  "No,  I  will  not  have  such  a  one  come 
into  my  family,  or  for  my  son,  or  daughter,  that  appears 
an  enemy  to  godliness,  a  rebel  against  Christ;  that  hath 
a  fixed,  habitual  aversion  to  all  serious  religion.    But, 

3.  If  they  should  not  do  so,  not  make  that  choice,  for 
those  whom  they  are  concerned  for,  which  they  ought  to 
make,  you,  for  your  parts,  ought  to  do  as  you  would  be 
done  unto ;  according  to  that  general  rule  of  our  Lord, 
which  carries  so  much  of  equity  so  visibly  in  the  face  of 
it,  that  even  some  pagans  have  been  fond  of  it ;  and  one  of 
the  pagan  emperors  would  have  had  Christ  owned  for  a 
God,  purposely  upon  that  account,  for  that  rule :  Quod 
tibi  nan,  vis  fieri,  alter  ne  facias — what  yoii,  would  not  that 
another  should  do  to  you,  that  do  not  to  him.  Carefully 
observe  that  rule  in  this  case;  "I  would  be  loath  my 
family,  being  a  godly  family,  to  admit  an  enemy  to  God 
and  Christ  into  it;  why  then  should  I  endeavour  to  thrust 
such  a  one  deceitfully,  and  when  the  danger  appears  not 
to  them,  as  it  doth  to  me,  into  a  godly  family"?" 

It  is  true,  that  if  such  were  married  to  one  another,  in 
that  case,  this  were  not  a  thing  that  immediately  concerns 
that  relation,  it  not  lying  against  the  essential  vinculum  ; 
as  the  apostle  hath  determined  between  Christians  and 
avowed  infidels:  the  nuptial  bond  holds,  if  it  have  been 
entered ;  but  if  it  be  to  be  made,  it  ought  not  to  be  made ; 
for  those  that  enter  into  that  relation,  are  to  enter  it  with  a 
design  of  being  "fellow-partakers  of  the  grace  of  Christ, 
and  helpers  of  oneanotherheaven-ward;"  andsuch  as  can 
comfortably  join  in  prayer,  and  who  are  to  carry  matters 
so,  as  that  their  prayers  may  not  be  hindered,  and  the  like. 
And  if  I  am  not  to  eat  with  a  person  visibly  ungodly, 
much  less  am  I  to  fall  into  so  near  a  union,  and  converse 
with  them :  that  is  out  of  all  doubt.  And  therefore,  as  I 
cannot  in  duty  and  in  prudence,  for  the  good  of  such  as  I 
am  concerned  for,  suffer  mj'self  to  be  imposed  upon,  in 
such  a  case;  so  I  am  not  to  impose  upon  another.  I 
would  be  loath  to  be  so  imposed  upon,  to  have  an  enemy  to 


God  and  godliness  brought  into  my  family,  or  united  with 
my  child;  and  I  ought  not  to  obtrude  such  a  mischief  as 
that  upon  another  person,  and  another  family.  But  when 
any  thing  in  that  kind  is  done,  there  must  be  so  much  the 
more  serious,  subsequent  endeavours  for  redress ;  there 
must  be  the  more  earnest  praying ;  and  so  much  the  more 
pressing  advice  given ;  and  so  much  the  more  solicitude 
and  care  used,  that  such  a  one  may  be  plucked  out  of  the 
snare  which,  by  too  much  unwariness,  they  have  been  be- 
trayed into. 

And  thus,  having  answered  that  question,  I  will  lay 
before  you  some  considerations  that  may  be  given  to  enforce 
all  this.     And  pray  consider, 

1.  How  little  is  to  be  alleged  against  it,  against  the  carry- 
ing on  this  professed  and  avowed  design,  in  the  disposal 
of  those  I  am  concerned  for,  whether  one's  own  children, 
or  others  that  are  intrusted  to  our  care ;  I  say,  to  avow  this, 
as  our  design,  to  promote  and  transmit  religion,  and  the 
interest  of  godliness  in  the  world,  consider  how  little  is  to 
be  said  against  it.  All  that  can  be  pretended  against  it  is,that 
the  custom  and  usage  of  the  world  is  to  look  after  a  suitable 
match  in  point  of  estate,  in  the  first  place.  It  is  very  true, 
it  is  so.  And  so  it  is  the  custom  of  this  world  to  forget; 
God,  and  to  carry  it  towards  him  as  if  he  were  not  the 
Lord  of  this  world ;  and  to  cast  his  fear  behind  men's 
back;  and  to  trample  upon  his  interest;  and  to  count 
religion,  (which  is  the  main  concern  of  all  men,)  in.stead  of 
their  interest,  their  reproach  and  dishonour.  This  is  the 
custom  of  this  world.  But  let  such  things  as  the.se  be  put 
in  the  balance;  and  so  the  other  considerations,  which  I 
intended,  will  fall  in.    As  this,  in  the  next  place, 

■2.  That  God  doth  manifestly  insist  upon  this  design 
still,  of  propagating  religion  in  the  world.  You  find  that 
he  doth  provide  that  such  a  design  should  go  on  through 
all  the  successions  of  time.  Our  Lord  Jesus  Christ  hath 
undertaken  to  be  with  them  that  shall  be  engaged  in  carry- 
ing on  this  design,  to  the  end  of  the  world.  He  hath  set 
up  an  office  on  purpose  ;  and  therefore,  the  design  is  not 
laid  aside,  nor  ever  will  be  laid  aside,  of  transmitting  re- 
ligion in  the  world.  And  how  dutiful  a  thing,  and  how 
glorious  a  thing,  is  it,  to  offer  oneself  as  an  instrument 
within  the  compass  of  one's  own  sphere,  to  serve  such  a 
design  as  this! 

For  let  but  conscience  be  appealed  to  in  the  case.  Do 
we  not  find,  that  God  hath  a  design  to  keep  religion  in  the 
world,  from  age  to  age?  What  doth  he  continue  this 
world  fori  Is  it  only  that  it  may  continue  in  rebellion 
against  him,  from  generation  to  generation,  when  it  is  im- 
possible it  .should  subsist  an  age,  or  a  moment,  without 
his  sustaining  influence,  when  we  have  so  much  assurance 
given  us,  that  it  is  upon  the  account  of  Christ's  interest, 
that  this  world  is  kept  from  dissolution  all  this  while  %  It 
is  by  him  that  all  things  do  subsist,  and  consist.  There- 
fore, undoubtedly,  God  hath  this  design  still.  What  serves 
that  Gospel  for,  that  we  live  under,  and  the  ministry  and 
ordinances  of  it  1  And  when  we  know  that  God  hath  such 
a  design,  shall  not  that  which  is  his  design,  be  our  princi- 
pal design"!  or  shall  we  presume  to  disagree  with  him 
about  our  principal  end  1 

Indeed,  it  is  very  true,  if  he  had  made  a  declaration 
from  heaven — "  I  will  have  no  more  to  do  with  this  world; 
I  will  save  no  more  souls  in  it;  I  will  leave  all  to  follow 
the  inclination  of  their  own  hearts,  and  to  walk  and  live  in 
that  darkness  which  they  love,  and  will  have  no  more  con- 
cern with  them:"  if  there  had  been,  I  say,  such  a  declara- 
tion, then  all  thoughts  and  care  of  this  kind,  that  I  am 
speaking  of,  would  have  been  superseded.  For  it  is  im- 
possible for  any  to  act  rationally,  with  despair.  Where 
there  is  no  hope,  there  can  be  no  design.  But  when  we 
know  that  that  is  none  of  the  case,  but  God  hath  a  design 
to  continue  religion  and  godliness  in  this  world,  from  age 
to  age,  I  am  a  wretch,  if  I  will  not  make  his  design  my 
principal  design ;  or  if  any  thing  shall  be  greater  in  mine 
eyes  than  that.    And  again,  consider, 

3.  That  if  I  do  not  do  my  utmost,  within  my  sphere  and 
capacity,  for  the  serving  this  design  of  God,  I  do  certainly 
make  myself  a  party  against  him ;  for  if  there  be  a  con- 
tinual descent  of  human  nature,  without  a  prospect  of  any 
means  to  cultivate  it,  and  correct  the  exorbitancies  of  it,  in 
its  further  descent,  this  continuation  of  the  rebellion  against 


1352 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  II. 


God ;  when  there  is  only  a  provision  made,  that  a  rebellious 
nature  may  descend,  and  no  morej  nothing  with  it,  no 
corrective  with  it. 

But  what  a  monstrous  thing  is  this!  when  such  care  is 
taken  to  correct  the  exorbitaucies  of  nature  in  inferior  kinds ; 
vegetative  nature,  sensitive  nature.  Men  take  care  of  their 
gardens,  of  their  tiowers,  of  their  trees ;  and  (as  the  divine 
poet,  Herbert,  saith)  let  weeds  choke  their  sun.  How 
monstrous  is  this !  Into  what  a  wilderness  doth  unculti- 
vated and  uncorrected  nature  grow !  You  find  it  in  inferior 
kinds.  If  nature  be  not  regulated,  rectified,  even  vegeta- 
tive nature,  it  will  all  be  overrun  with  weeds,  and  better 
plants  grow  wild.  The  profusions  of  nature,  if  no  way  re- 
gulated, they  become  very  ungrateful  and  uncomely.  And 
when  we  find  how  the  case  is,  as  to  rational  nature,  what 
cultivation  that  needs,  that  it  may  be  susceptible  of  the 
implantation  of  such  a  better  principle  that  shall  be  govern- 
ing, man  becoming,  without  it,  "as  a  wild  ass's  colt,"  as 
the  Scriptures  speak ;  O !  who  can  endure  the  thought, 
that  so  it  should  be  with  what  descends  from  me;  that 
what  descends,  shall  have  descending  with  it  seeds  of  en- 
mity, and  rebellion,  against  the  Majesty  of  heaven  only, 
but  nothing  concomitant  towards  the  cure  and  the  remedy 
of  so  horrid  an  evil. 

To  have  a  nature  poisoned  with  enmity,  an  envenomed 
nature,  even  against  heaven,  running  on,  if  I  do  not  use 
my  utmost  care  and  concern,  that  as  there  shall  be  a  con- 
tinual descent  of  human  nature,  so  that  the  correctives  may 
accompany  it,  and  go  along  with  it,  I  do  make  myself  a 
party  against  God  and  godliness.  For  I  am  sure  that  the 
uncultivated  and  impure  corrupt  nature  will  be  continu- 
ally carrying  on  that  war,  and  tumulluating  in  fresh  rebel- 
lions against  heaven.  And  so  that  makes  me,  by  neglect, 
a  party ;  I  betray  the  interests  of  God  in  that  matter. 
And, 

4.  Let  it  be  considered,  too,  what  horrid  cruelty  this  is 
towards  our  own  bowels,  or  such  as  I  have  otherwise  un- 
dertaken the  care  of,  visibly  to  throw  away  their  souls :  to 
seem  not  to  care  what  becomes  of  them  ;  whether  they 
shall  have  any  helps  God-ward,  or  heaven-ward,  yea  or  no. 
No  concern  that  whatever  they  shall  bring  forth,  in  all  pro- 
bability, and  according  to  visible  appearance,  is  only 
brought  forth  for  the  destroyer;  all  children  of  perdition 
only  in  view.    And  it  is,  in  the  last  place,  to  be  added, 

5.  That  if  any  such  persons  would  allow  themselves  to 
consider,  that  have  such  a  concern  upon  them,  or  who  are 
so  intrusted  with  the  disposal  of  young  ones,  either  their 
own,  or  others  committed  to  them,  that  will  finally  be 
found  most  of  all  cruel  to  their  own  souls.  For  how  shall 
such,  at  last,  lie  do^^Ti  in  peace,  when  they  come  to  make 
up  their  accounts  with  God  1  "  Such  and  such  opportuni- 
ties I  had  to  serve  the  God  of  my  life  in  this  world,  which 
I  have  lost;  and  I  have  thrown  away  such,  whose  souls 
I  was  concerned  for,  to  have  laken  care  of,  even  as  my 
own."  For  we  are  to  love  our  neighbours  as  ourselves; 
and  much  more  those  that  are  nearly  related.  O!  the 
wounds  and  gall,  and  the  terrors  of  spirit,  wherewith  (if 
the  matter  be  reflected  on)  such  must  lie  down  at  last. 
And  the  case  is  worse  if  it  be  not  reflected  on. 

But  then,  there  is  somewhat  to  be  said,  too,  to  the  other 
sort  of  persons  that  are  concerned  in  this  same  case;  and 
that  is,  the  persons  to  be  disposed  of  All  that  I  have 
said  hitherto,  refers  to  the  disposers.  But  for  them  that 
are  disposed  of,  it  is  not  fit  they  should  come  into  such  a 
relation  as  that,  till  they  can  use  some  thoughts  of  their 
own,  and  so  be  capable  of  understanding  what  their  duty 
is  in  such  a  case.    And, 

1.  It  is  manifestly  their  duty  to  be  very  flexible  towards 
parents  and  guardians,  when  they  see  they  have  a  visible 
design  of  their  spiritual  and  eternal  welfare,  in  the  first 
place;  and  that  which  they  are  chiefly  concerned  for. 
And, 

2.  It  is  their  duty  to  be  inflexible,  if  they  find  that  such 
as  are  concerned  for  them,  have  a  design  to  throw  them 
away ;  that  they  do  not  care  as  to  what  concerns  their 
souls,  and  their  spiritual  estate,  so  as  they  may  marry  into 
an  opulent  condition  in  this  world.  In  that  case,  I  say, 
they  ought  to  be  inflexible;  but  dutifully  and  submis- 
sively, still.    They  ought  to  carry  it  with  decontm,  and 

*  Preached  December  22d,  1694. 


not  to  be  insolent  in  their  refusal  of  those  offers  that  are 
made  them  by  parental  authority,  or  in  opposition  there- 
unto; but,  with  modesty  and  humility,  still  to  dissent,  still 
to  disagree ;  "  I  will  not  so  venture  my  soul  upon  an  un- 
godly person ;  or  where  there  is  no  hope  I  shall  have  help 
God-ward,  or  heaven-ward." 


LECTURE  XLIL* 

Thirdly,  It  may  be  of  use  to  us,  to  let  ns  see  how  rea- 
sonable and  righteous  it  is,  that  the  conceptions  and  births 
of  human  creatures  should  be  ordinarily  attended,  from 
age  to  age,  with  such  dolours  as  we  find  they  are.  It  is 
not  to  be  repined  at,  that  when  such  conceptions  and 
births  are  in  sin  and  iniquity,  they  should  be  also  accom- 
panied with  terrors,  with  such  pangs  and  agonies,  as  are 
commonly  expe-ienced.  For  it  ought  to  be  considered, 
what  the  productions  are.  What  are  the  productions  when 
a  human  creature  is  brought  forth  into  this  world  "!  Why, 
a  thing  shapen  in  iniquity,  and  conceived  in  sin.  And  ab- 
stractly considered,  and  antecedently  to  supervening  grace, 
it  is  a  monstrous  production.  Any  such  production,  it  is 
a  monstrous  thing.  A  reasonable,  intelligent  creature  pro- 
duced into  being,  wiih  a  radical  enmity  against  the  infinite 
and  supreme  Good,  ;he  Fountain  of  all  excellency  and 
perfection.  Consider  it,  I  say,  antecedently  to  superven- 
ing grace,  and  every  human  product  is  a  monstrous  one. 
As  reason  is  yet  but  radical  and  seminal,  so  is  corruption, 
so  is  malignity  against  God.  "  Estranged  from  the  very 
womb,"  as  that  expression  is.  Psalm  Iviii.  3. 

Therefore,  this  lot  is  to  be  submitted  to,  with  so  much 
the  more  equal  mind,  remembering  that  this  was  part  of 
the  first  .sentence,  when  sin  did  first  .spring  in  the  world, 
that  conception  and  production  should  be  in  sorrow.  That 
such  sickness,  such  pangs,  such  agonies,  should  so  con- 
stantly attend  human  conception  and  birth;  we  are  not  to 
repine  at  it,  as  if  it  were  an  unreasonable,  an  unrighteous 
thing;  but  we  are  to  consider  the  reason  of  this  and  that; 
God  will  have  a  continual  memorandum  kept  on  for  the 
putting  us  in  mind,  from  age  to  age,  what  the  nature  is, 
that  is  descending  and  running  down  in  this  world,  from 
age  to  age. 

And  that  this  should  be  the  harder  lot  of  that  sex  upon 
which  it  falls,  the  apostle  gives  this  account — that  that 
was  the  first  deceived  sex,  first  in  the  transgression,  1 
Tim.  ii,  latter  end.  And  the  indulgence  that  is  super- 
added, ought  to  be  so  much  the  more  gratefully  acknow- 
ledged; to  wit,  that  there  is  so  particular  discovery  of 
grace  with  reference  to  that  sex ;  "  She  shall  be  saved  in 
child-bearing,  if  she  continue  in  faith,  in  holiness,  in  pu- 
rity, in  sobriety,"  and  in  love,  the  immediate  product  of 
that  faith ;  a  heart  united  with  God,  by  that  "  faith  which 
works  by  love."  We  read  it,  "  charily,"  which  commonly 
is  understood  to  carry  a  reference  especially  unto  a  fellow- 
creature.  But  there  is  no  reason  for  that  restriction  in  the 
native  signification  of  the  word  itself.  If  she  continue  in 
faith,  and  love,  with  holiness  and  sobriety,  she  is  in  a  safe 
slate,  notwithstanding  all  the  pangs,  and  dolour,  and  ago- 
nies, which,  according  to  the  original  unreversed  sentence, 
must  be  expected  to  be  in  the  way.    But  again, 

Fintrthly,  We  may  further  learn,  hence,  by  way  ofu.se, 
with  what  patience,  and  meekness,  and  wisdom ;  and  with 
what  considering  minds,  parents  should  observe  and  bear 
the  sickness  and  death  (when  that  case  comes)  of  their 
children  in  their  younger  and  more  tender  age.  It  requires 
much  grace,  much  wisdom,  a  very  serious  and  considering 
mind,  to  carry  it  equally  and  aright,  in  reference  to  such 
cases  when  they  fall  out ;  that  a  poor  child  that  hath  lately 
peeped  into  this  world,  is  presently  struck  with  some  dis- 
temper or  another,  as  soon  as  it  breathes  it  languishes,  and, 
it  may  be,  dies ;  which  is,  you  know,  a  very  common  case ; 
the  far  greater  part  being  hardly  thought  to  outlive  infancy, 
who  are  born  into  this  world.  These  langui.shings  end  in 
death  more  commonly,  than  in  recovery  and  consistency 
in  health.    What  is  the  reason  of  all  this? 


Lect.  XLII. 


THE  JUSTICE  AND  RIGHTEOUSNESS  OF  GOD  VINDICATED. 


1253 


Why  humanly,  indeed,  they  are  apt  to  think  it  very 
strange,  who  are  shnrl-sighted  creatures,  and  measure  all 
things  by  the  short  line  of  time,  and  confine  all  those 
thoughts  and  apprehensions  of  things  to  this  present 
world.  But  we  are  to  consider,  that  when  such  a  crea- 
ture appears  first  upon  the  stage,  it  appears  a  creature 
tainted  with  sin  ;  so  it  brings  death  with  it,  even  from  its 
very  birth,  into  this  world.  "  Death  passeth  over  all  men, 
inasmuch  as  all  have  sinned  :"  and  sure,  infants  mu.st  be 
included  in  that  all :  and  so  they  must  be  understood  to  be 
sinful  creatures;  to  wit,  thai  this  radical  evil  hath  tainted 
their  natures,  as  soon  as  they  have  the  human  nature. 

This  is  a  case,  therefore,  about  which  we  are  not  to  con- 
lend,  but  which  we  ought  to  set  ourselves  to  improve,  and 
turn  to  gain.  Is  such  a  creature,  as  soon  as  it  is  born,  a 
sinful,  impure  creature  1  Why,  we  must  consider,  that 
sin  refers  to  eternity.  I  pray  mind,  that  every  thing  of  sin 
against  God,  it  implies  a  reference  to  eternity,  and  to  an- 
other world.  Sin  never  reacheth  its  end  and  term  here 
in  this  world.  They  that  sin  in  this  world,  they  are  to 
give  an  account  in  the  other:  and  that  obey  and  do  com- 
ply, and  fall  in  with  the  terms  of  the  Gospel,  (the  only 
prescription  and  relief  in  the  ca,se  of  having  sinned,)  they 
are  to  have  their  reward  in  another  world.  Sin,  if  it  lie 
upon  the  sinner,  turns  to  a  miserable  eternity  in  another 
world.  Sin  done  away  hy  expiation  and  by  satisfaction, 
turns  to  a  blessed  eternity  in  another  world.  Donot  think, 
therefore,  that  such  creatures  were  finally  made  for  this 
world.  It  would  be  an  accountable  riddle,  that  infants 
should  but  look  into  this  world,  and  presently  fall  sick, 
and  (as  commonly  it  doth)  that  sickness  end  in  death,  if 
human  nature  were  made  for  this  world  only.  But  this  is 
to  be  considered,  when  such  a  creature  comes  into  being, 
here  is  a  production  never  to  cea.se  ;  a  thing  lately  come 
into  being,  never  to  go  out  of  being  more:  and  that  this 
world  is  only  a  vesltiidum,  an  introduction  into  another 
world,  which  never  dissolves,  and  wherein,  whether  our 
state  be  good  or  bad,  they  never  change. 

It  ought  hereupon  to  be  considered,  further,  (that  so 
such  a  ca.se  as  this  may  be  improved  unto  advantage,)  it 
is  improved  to  great  advantage,  if  we  consider  what  such 
a  creature  was  made  for;  and  considering  it  as  a  fallen 
creature,  or  sinner,  what  this  sin  it  hath  about  it  hath  re- 
ference to.  It  hath  reference  lo  eternity.  All  sin  hath 
that  reference. 

But  it  will  be  of  further  improvement,  if  it  be  also  con- 
sidered by  parents,  in  such  cases,  as  to  what  tenderness  they 
usually  have  towards  their  children,  when  they  are  sick, 
and  with  what  solicitude  and  fear  they  used  to  be  vexing 
and  disquieting  their  minds,  lestthey  should  die  ;  yet  they 
ought  to  be  instructed,  hence,  lo  have  a  tenderness  in  re- 
ference to  their  spiritual  maladies,  and  a  like  concern  and 
dread  of  their  dying  eternally.  Here  would  be  a  great  im- 
provement. "  O  '  what  a  tenderness  have  I  for  my  child 
when  it  is  sick.  Why,  this  distemper  doth  but  attack  the 
flesh,  frail,  mortal  flesh,  that  was  formed  out  of  the  dust  so 
newly;  and  must,  .sooner  or  later,  return  to  it  again  :  but 
my  child  hath  an  immortal  spirit  in  it  too;  and  that  is 
tainted  with  sin :  it  hath  its  worst  and  most  dangerous  di.s- 
temper  within.  O!  what  cries,  what  supplications,  should 
I  send  up  to  the  Father  of  spirits,  and  Father  of  mercies, 
that  he  would  cure  these  spiritual  maladies  I"  And 
whereas,  you  are  afraid  that  your  child  will  die  ;  you  are 
to  be  more  afraid  lest  it  should  die  eternally. 

And  labour  to  consider  aright,  the  grounds  you  have  of 
reasonable  hope,  in  reference  to  this  case.  It  is  a  case 
that  parents  ought  not  lo  consider  with  despair.  Those 
that  are  themselves  in  covenant  with  God  through  Christ, 
the  promise  is  to  them,  and  to  their  seed:  and  they  have 
a  great  deal  more  reason  to  hope,  than  they  have  to  despair. 
And  for  ought  I  see,  as  great  rea.son  to  hope  concerning 
their  children  dying  in  infancy  as  they  have  to  hope  con- 
cerning themselves.  The  covenant  of  God  in  Christ  doth 
not  .signify  nothing.  And  whereas,  that  age  is  incapable  of 
covenanting  for  itself,  if  such  a  one,  growing  to  maturity, 
do  not  disclaim,  but  stand  to  the  covenant  of  his  or  her 
parents,  it  holds  firm  and  unalterable.  And,  in  the  mean 
'ime,  while  there  is  no  capacity  or  possibility  of  disclaimer, 
we  have  no  reason  to  think  there  can  be  any  failure  on  the 
other  part,  but,  according  to  the  tenor  and  constitution  of 
83 


God's  covenant,  the  infant,  during  its  infant  state,  is  con- 
sidered as  a  branch  in  the  root;  and,  before  it  be  capable 
of  treating  and  transacting  for  itself  with  God,  it  is  treated 
for  acce]ilably  and  successfully  by  a  holy  and  believing 
parent.  And  therefore,  such  a  case,  when  it  falls  out  unto 
godly  parents  to  have  their  children  languishing,  even  in 
their  infancy,  many  times  even  unto  death,  they  should 
consider  what  an  admirable,  strange  thing  it  is:  "This 
creature,  as  it  came  from  me,  came  into  this  world  an  im- 
pnre  thing,  a  polluted  thing,  a  child  of  wrath  by  nature  ; 
now,  how  is  it  numbered  among  the  children  of  the  Most 
High,  and  adjoined  to  the  general  assembly,  (when  it  is 
gone  from  hence,)  to  the  innumerable  company  of  angels, 
and  the  spirits  of  just  men  made  perfect !  What  a  change 
is  this  !  So  impure  a  creature  as  it  came  from  me,  is  be- 
come now,  all  of  a  sudden,  so  glorious  a  creature  !" 

And  it  is  further  to  that  purpose,  to  be  considered.  What 
did  God  make  such  a  creature  for  1  Why,  what,  do  you 
think  he  made  it  on  purpose  to  please  me'?  If  I  be  the 
parent,  the  pleasure  I  take  in  it  is  but  a  collateral  and  se- 
condary thing.  But  do  we  yet  need  to  be  taught  that  God 
made  all  things  forhimse'lf  ■?  And  that  it  may  be  good  in- 
deed, when  such  strokes  do  befall  families,  children  lopt 
off,  one  branch  after  another,  (it  may  be  the  single  one,) 
to  consider  whatsoever  a  providence  may  specially  anim- 
advert upon,  and  if  there  be  any  thing  evident  in  view,  it 
ought  to  be  considered ;  it  ought  to  be  well  considered 
and  taken  to  heart.  Yet,  it  is  possible  there  may  be  a 
vulgar  error  incurred  in  this  matter  too:  that  is,  in  think- 
ing that  the  principal  design  of  any  such  dispensation 
was,  or  must  be,  the  affliction  and  punishment  of  the  holy 
parent.  That  ought  to  be  considered,  where  there  is  no 
notorious  delinquency  to  be  reflected  upon.  I  say,  it  ought 
to  be  considered  as  some  end,  but  not  as  that  principal 
end,  of  such  a  dispensation :  for  as  the  principal  end  of 
God's  making  such  a  creature  was  not  to  plea.se  me;  so 
the  principalend  of  his  taking  .such  a  creature  out  of  this 
world,  was  not  to  displea.se  me  ;  but  to  glorify  himself: 
and  that  end  cannot  be  in  this  world,  for  which  he  hath 
made  such  a  creature. 

And  it  ought  to  be  considered,  that  his  right  in  it,  is 
more  than  mine,  infinitely.  If  any  of  you  should  put  a 
child  to  nurse,  and  it  grows  up  under  the  nur.se's  care, 
and  she  is  pleased  with  it,  takes  complacency  in  it:  and 
because  she  doth  do  so,  when  you  call  for  your  child 
home,  she  will  not  part  with  it,  because  it  pleaseth  her; 
surely,  you  would  think  that  your  right  and  interest  in  the 
child  are  superior  to  hers ;  and  hers  (whatever  it  is)  is  not 
to  be  considered  in  competition  with  yours  ;  and  yours  is 
far  less  to  be  considered  in  competition  with  God's ;  yours 
is  far  more  inferior.  And  therefore,  there  ought  to  be  a 
grateful  resentment,  not  without  sense,  not  with  stupidity; 
but  with  serious  and  apprehensive  minds,  and  having  the 
state  of  the  case  lying  in  view  before  you  as  it  is.  And 
therefore,  I  add, 

Fifthly,  That  the  miseries  of  this  world  ought  not  to 
amaze  us.  We  are  not  to  think  it  a  strange  thing,  that  this 
lower  region  should  be  a  region  of  so  much  wretchedness 
and  carnality,  as  it  is  found  to  be,  from  age  to  age  :  for  is 
not  every  one  that  is  born  into  it,  born  a  sinner  1  And 
whereas,  none  can  bring  a  clean  thing  out  of  an  unclean, 
who  can  hope  to  bring  a  quiet  thing  out  of  an  unclean  1 
Purity  and  peace,  pollution  and  disturbance,  go  together. 
Every  one  brings  into  this  world,  not  only  that  which  is 
troublesome  to  him.self,  but  that  which  is  troublesome  to 
others,  too,  with  whom  he  hath  to  do.  They  bring  that 
with  them  into  this  world,  which  must  make  it  an  unquiet, 
stormy  region  to  them.  Our  greatest  troubles  (with  every 
one)  are  born  with  us.  And  this  is  the  common  case,  and 
cannot  be  otherwise,  when  we  consider  that  sin,  which  ev- 
ery one  brings  with  him  into  this  world,  doth  dissolve  the 
union  between  God  and  the  soul,  and  breaks  it  off  from 
God.  A  sinner,  as  such,  is  loose  from  God.  And  there- 
fore, this  would  bring,  from  age  to  age,  in  a  state  of  apos- 
tacy  and  separation  from  God,  that  which  we  see  to  be  the 
con.sequent  thereof,a  universal  confusion  of  our  very  nature 
within  itself,  and  of  all  men  (as  they  fall  into  any  kind  of 
conversation  with  one  another)  towards  one  another  too. 
This  cannot  but  be,  hereupon,  a  heap  of  confusion,  a 
mere  chaos. 


1254 


THE  PRINCIPLES  OP  THE  ORACLES  OP  GOD. 


Part  II. 


How  can  it  be  otherwise  with  creatures  fallen  from  God  1 
If  man  that  is  born  of  a  woman  be  an  unclean  thing,  (as 
Job  xiv.  4.)  then,  (as  the  14th  chapter  begins,)  it  is  not  at 
all  strange,  that  man  that  is  born  of  a  woman  should  be  of 
few  days,  and  full  of  trouble.  So  many  such  creatures  as 
are  produced,  and  brought  forth  into  being  in  this  world, 
so  many  fountains  of  misery  and  wretchedness  are  pro- 
duced. Think  of  the  vast  numbers  of  the  inhabitants  of 
this  earth,  and  every  one,  even  from  his  very  infancy,  is 
a  fountain  both  of  impurity  and  misery.  And  therefore, 
it  is  not  strange  that  so  many  fountains  should  deluge  this 
world,  from  age  to  age,  both  with  wickedness,  so  as  that 
it  may  well  be  said  to  lie  therein,  and  (as  that  which  is 
most  connatural  thereunto)  with  misery  also. 

And  it  is,  hereupon,  to  be  the  result  of  our  thoughts, 
when  we  consider  with  ourselves,  what  a  miserable  region 
this  world  is:  this  ought,  I  say,  to  be  the  result  of  our 
thoughts:  it  is  all  natural,  it  is  all  most  genuine;  if  we 
see  early  discords  in  families,  when  a  family  is  planted, 
young  plants  springing  up  in  it;  if  there  arequarrellings, 
janglings,  fallings  out,  perpetual  animosities,  even  among 
those  nearer  relatives  in  families;  as  the  poet  observed 
long  ago — Fratrum  concordia  rara,  seldom  is  there  any 
agreement  among  brethren  ;  those  that  are  branches  of 
the  .same  root.  If  we  look  further  into  larger  societies, 
cities,  kingdoms,  or  nations,  they  are  all  continually  full 
of  confusion,  from  age  to  age  ;  and  it  is  from  hence,  that 
the  wretchedness  of  this  world,  which  springs  up  from  as 
many  fountains  as  there  are  men  and  women  upon  earth, 
and  these  fountains,  from  their  very  infancy,  are  "  like 
the  troubled  sea,  whose  waters  cast  forth  mire  and  dirt," 
as  the  prophet  .speaks:  "  There  is  no  peace,  saith  my  God, 
to  the  wicked."  That  wickedness  which  overflows  the 
world,  cannot  but  make  it  an  unquiet  and  gloomy  region. 
And  therefore,  again, 

Sixt/Ui/,  We  may  further  learn,  how  unreasonable  and 
unaccountable  a  thing  it  is,  that  men  should  be  in  love 
with  this  present  world.  It  is  indeed  stupendous  to  think, 
that  our  minds  should  so  cleave  to  so  horrid  a  thing  as 
this  world  is ;  should  be  set  upon  it,  that  they  will  not  run 
from  it;  that  here  we  think  of  taking  up  our  rest !  O  ! 
think,  what  we  ourselves  were,  and  what  the  rest  of  man- 
kind is  ;  "  a  generation  of  vipers,"  poisonous  creatures,  of 
an  envenomed,  malignant  nature.  If  we  find  that  we 
have  a  design,  any  desire,  any  hope  or  prospect  of  a  bet- 
ter state,  methinks,  we  should  not  affect  to  live  among 
such  creatures,  and  continue  ourselves  when  a  cure  is  to 
be  hoped  for ;  when  we  understand  the  design  of  grace, 
that  it  will  make  such  as  comply  with  its  methods,  pure, 
and  holy,  and  glorious  creatures  ere  it  be  long:  but  not 
here,  but  inchoatively  and  imperfectly  only.  When  I  con- 
sider this,  methinks  we  shoyld  be  quite  out  of  love  with 
this  world,  and  say  with  ourselves,  "  This  cannot  be  our 
rest,  for  it  is  polluted,"  as  in  that  Micah  ii.  10.  O  !  let  us 
be  up  and  begone  as  soon  as  we  can  have  a  fair  exit ;  and 
make  it  our  business  while  we  must  stay  here,  as  much 
as  is  possible  for  us,  to  keep  from  the  corruptions  that  are 
in  this  world,  and  lo  get,  as  much  as  in  us  lies,  this  im- 
pure fountain  of  sin  dried  up;  and  to  be  waiting  with 
earnest  and  most  desirous  expectation,  for  a  translation 
into  that  place  where  there  shall  be  no  more  sin,  but  per- 
fect purity ;  nothing  lo  interrupt  and  hinder  the  closest 
union,  and  sweetest  pleasures,  and  most  delightful  inter- 
course, between  God  and  us.  "  He  that  hath  this  hope 
purifieth  himself  as  God  is  pure:"  the  hope  of  being  like 
God,  and  seeing  him  as  he  is,  1  John  iii.  3.  referred  to  the 
immediately  foregoing  verse.  Which  being  made  like 
God,  and  seeing  him  as  he  is,  we  know  this  present  state 
admits  not  of 

Seventhly,  We  may  further  learn,  hence,  to  admire  the 
divine  patience  towards  this  wretched  world,  that  he  hath 
spared  it  so  long,  is  so  indulgent  to  it;  while  wickedness 
is  so  continually  propagating  an  enmity,  rebellion,  and 
war  against  himself,  from  one  generation  to  another.  We 
ought  to  consider  the  divine  patience  in  this,  both  as  great 
and  as  wise.  As  great;  to  look  upon  it  abstractly,  it  is 
wonderful  patience,  that  God  should  bear  with  such  a 
world,  that  is  transmitting  continual  wickedness  and  en- 
mity against  him.self  from  age  to  age,  when  he  hath  it  so 
perfectly  in  his  power  to  put  a  stop  and  period  to  all  this, 


at  his  own  pleasure.    It  is  great  patience.    It  is  a  very 

great  thing. 

But  we  ought  also  to  consider  it,  too,  that  it  is  the  pa- 
tience of  a  God;  and  then  it  must  be  wise  as  well  as  great. 
Wise  with  reference  to  .somewhat  else,  as  well  as  great  in 
itself  It  cannot  be,  but  that  the  reference  of  this  patience 
must  be  to  somewhat  else,  to  some  God-like  design ;  other- 
wise, would  he  sustain  a  sinful  world,  and  let  sinners  be- 
get sinners,  and  propagate  a  rebellion  and  war  against 
himself,  from  age  to  age,  if  he  had  not  some  great  meaning 
in  all  this  1  Why,  there  will  be  glorious  results  out  of  it, 
which,  by  how  much  the  less  our  understandings  are  ca- 
pable of  comprehending  it,  with  somuch  the  more  patience, 
and  resignation,  we  should  wait  for  it.  It  will  be  found  at 
last  a  thing  worthy  of  God,  lo  have  borne,  with  so  much 
patience,  the  wickedness  of  this  world  so  long.   But  then, 

Eighthly,  We  are  from  hence  to  reckon,  too,  that  this 
state  of  things  must  not  last  always,  when  this  is  the  con- 
stant course  and  common  case  that,  from  age  to  age,  im- 
pure creatures  are  begotten  of  impure  creatures,  conceived 
in  sin,  shapen  in  iniquity,  we  may  conclude  upon  it,  that 
this  course  will  have  an  end.  And  we  are  not  to  think  it 
strange,  if  it  should  have  such  an  end  as  the  Scriptures  of 
truth  tell  us  it  will  have;  that  is,  that  a  day  will  come, 
"  when  the  heavens  shall  be  rolled  up  as  a  scroll,  and  the 
elements  melt  with  fervent  heat;  and  all  things  therein 
shall  be  consumed  and  burnt  up,"  as  it  is  in  that  2  Peter 
iii.  at  large.  We  are  not  to  think  this  strange  or  unwor- 
thy of  God,  that  he  should  design  such  a  way,  to  put  a  pe- 
riod at  last  to  the  generations  of  men  on  earth,  when  they 
are  so  continually,  so  long  as  they  last,  handing  down  and 
transmitting  wickedness  and  war  against  heaven,  from 
generation  to  generation.  It  is  never  to  be  thought,  that 
this  can  last  always.  Therefore,  how  much  the  more 
wicked  we  observe  the  world  to  be,  with  so  much  the  more 
awe,  trembling,  and  dread  we  should  consider  what  is 
coming — that  day  of  the  perdition  and  of  the  destruction 
of  ungodly  men ;  this  world  being  reserved  unto  fire 
against  that  day.     But  again, 

Ninthly,  We  are  further  to  learn,  how  admirable  a  thing 
it  is,  that  in  the  mean  time,  God  should  be  raising  up  to 
himself  a  divine  offspring,  out  of  an  impure  race  of  crea- 
tures ;  (Be  they  as  they  are,  and  as  they,  from  age  lo  age, 
are  born  in  sin,  and  brought  forth  in  iniquity,  yet,  saith 
God,  "  I  will  have  my  part  and  share  among  them  ;")  that 
he  should  have  assigned  to  a  Redeemer  his  seed,  ("  He 
shall  see  his  seed,"  Isaiah  liii.  10.)  even  out  of  this  corrupt 
seed,  this  seed  of  evil-doers.  And  whereas,  according  to 
the  natural  state  af  the  case,  (as  it  is  stated  before,)  man  in 
his  first  apostacy  being  an  accomplice  with  the  devil,  this 
world  is  entirely  become  the  devil's  family:  "  You  are  of 
your  father  the  devil,"  John  viii.  44.  So  men,  morally 
considered,  are.  In  respect  of  their  naturals,  (it  is  true,) 
God  is  the  Father  of  their  spirits;  but  in  respect  of  iheir 
morals,  lapsed,  corrupted  man,  is  the  devil's  seed,  and  so, 
antecedently  to  grace,  this  world  was  become  the  devil's 
family ;  but  now,  that  God  should  raise  up  to  himself  a 
family  out  of  this  family;  that  there  should  be  a  diverse 
and  contrary  seed  springing  up,  even  amidst  the  other, 
and  out  of  it,  opposite  to  the  other,  and  having  its  particu- 
lar and  distinct  character,  this  is  admirable  !  As  the  apos- 
tle tells  us,  "  Herein  the  children  of  God  and  the  children 
of  the  devil  are  manifest."  There  is  a  manifest,  discern- 
ible difference  between  them.  There  is  no  doubt  they 
must  needs  differ,  beyond  all  that  can  be  thought,  who  are 
of  so  vastly  different  parents. 

But  here  is  the  wonder, — that  God  should  design  to 
raise  up  to  himself  such  a  seed,  out  of  such  a  world,  out 
of  such  a  race !  that  he  did  not  rather  choose  to  abandon 
this  (one)  when  he  was  gone  off  from  him;  and  when  he 
could,  by  a  word,  have  raised  up  another  pure,  holy,  inno- 
cent creature  throughout.  No ;  but  this  design  was  to 
defeat  the  device  and  contrivance  of  the  devil :  he  thought 
to  have  this  seed,  and  all  this  race  of  creatures  entirely 
off  from  God  :  No,  this  shall  not  be  ;  he  was  resolved  he 
would  herein  deceive  the  deceiver;  and  (as  to  this  design 
of  his)  destroy  the  destroyer  ; — de.stroy  him  that  had  the 
power  of  death,  and  make  a  fool  of  him. 

This  (as  I  noted  in  the  opening  of  the  text  to  you)  was 
a  course  most  eligible  to  the  Supreme  Wisdom,  not  to 


Luke  ii.  14. 
Good  will  towards  men. 


Lect.  XLIII.      the  grace  OP  GOD  IN  THE  RECOVERY  OP  APOSTATE  SOULS. 

make  a  direct  regression  of  any  of  his  works,  by  meeting 

with  opposition  and  a  design  driven  on  against  him.     But 

he  resolves  to  proceed  in  the  natural  course  that  was  laid  LECTURE   XLIII.' 

out  at  first,  and  to  counterwork  that  arch-enemy,  the  first, 

the  grand  apostate ;  and  to  carry  on  his  own  design,  against 

his  design;  and  to  turn  all  to  honour  and  glory  at  last; 

even  into  matter  of  the  highest  triumph  over  the  defeated 

and  disappointed  destroyer  of  souls.    And  this  is  that 

■which  we  should  consider,  with  wonder  and  reverence, 

that  God  should  have  such  a  design  as  this  in  hand,  and 

contmually  kept  on  foot,  to  raise  to  himself  a  pure,  and 

holy,  and  divine  seed,  (which  shall  at  length  be  perfectly 

so,)  out  of  such  an  apostate  degenerate  race.     And, 

Tenthly,  This  lets  us  see  the  necessity  of  regeneration. 
Is  man  such  an  impure  creature,evenfromhis  very  origin- 
al, from  his  conception  and  birth  1  Then  he  must  be  new 
made.  If  any  thing  shall  be  made  of  him  to  good  purpase 
he  must  be  made  over  agam.  This  shows  us  of  how  ab- 
solute necessity  it  is,  that  there  should  be  not  only  in 
discourse,  but  in  fact,  that  great  mystery  of  regeneration, 
belonging  to  our  religion.  Is  man  now,  from  the  begin- 
ning, such  an  impure  thing!  (the  great  God  beholding 
this,)  there  is  nothing  to  be  made  of  this  crealure,  unless 
he  be  new  made.  Is  he  born  such  a  things  he  must  be 
new  born.  Born  he  is,  of  earthly  parentage;  but  "he 
must  be  born  from  above,"  as  that  word  admits  to  be  ren- 
dered, John  iii.  5.    But  yet. 

Eleventhly,  It  also  shows  the  kindness,  as  well  as  the 
necessity,  of  this  regenerating  work;  by  how  much  the 
more  necessary,  by  so  much  the  more  kind.  How  admi- 
rable grace  is  there  in  it ;  that  when  the  exigency  of  the 
case  required  that  (his  creature  should  be  made  and  born 
over  again  ;  I  say,  when  the  case  required  such  a  thing, 
God  should  so  graciously  vouchsafe  it !  This  is  admirable 
grace !  "  We  were  sometimes  foolish,  disobedient,  serving 
divers  lusts  and  pleasures ;"  slaves  in  our  birth ;  born  slaves. 
"  But  when  the  kindness  and  love  of  God  appeared,  not 
by  works  of  righteousness  which  we  had  done,  but  accord- 
ing to  his  mercy  he  .saved  us,  by  the  washing  of  regenera- 
tion, and  renewing  of  the  Holy  Ghost,  which  he  shed  upon 
us  abundantly,  through  Jesus  Christ  our  Lord,"  Tit.  iii 

4,  5.  Consider  the  grace  of  regeneration,  how  gracious  a 
work  it  is,  that  God,  who  had  no  need  of  such  creatures, 
creatures  that  could  add  nothing  to  him,  should  condescend 
to  such  a  thing,  to  let  that  holy  and  pure  Spirit  of  his 
come,  amidst  all  their  impurities,  with  nis  own  holy  light 
and  influence,  upon  creatures  that  he  might  have  abhorred 
to  touch  with:  that  the  holy  and  pure  Spirit  should  shed 
his  light  and  influences,  (so  pure  things  amidst  so  much 
impurity,)  there  to  regenerate,  there  to  renew,  there  to 
form,  there  to  reform — O  what  grace  is  this !    And,  lastly, 

T\mlfthly,  We  may  further  collect,  hence,  how  glorious 
a  work  regeneration  or  renovation  must  be  when  that  shall 
take  effect.     "Behold,  I  make  all  things  new,"  Rev.  xxi. 

5.  Who  would  expect  that  such  a  state  of  things  as  this 
should  come  out  of  such  a  state  as  this  world  was  degene- 
rated into,  when  every  particular  creature  that  inhabits  it 
■was  a  fountain  of  impurity  and  misery  to  itself,  and  to  the 
rest  f  That  there  should  be  such  a  thing  laid  in  the  divine 
counsel — "  Well,  I  will  new  make  this  world ;  there  .shall 
be  such  a  thing  as  new  heavens  and  a  new  earth,  wherein 
righteousness  shall  dwell :"  with  what  wonder  and  trans- 
port should  we  think  of  this,  that  God  will  hove  so  glori- 
ous a  world,  out  of  a  world  so  lost  and  sunk  in  impurity 
and  death  as  this  world  is  I 

But  thus  far,  we  have  been  considering  the  state  of  the 
apostate  children  of  men — the  fall  of  the  first  ihan — 

THE  FALLEN  STATE  OF  MEN,  and — THE  EQDITT  AND  RIGHTEODS- 
NESS  OF  THE  DIVINE  PROCEDURE  IN    ALL  THIS.       It  rcmalUS,  in 

the  next  place,  to  come  now  to  that  which  I  last  observed, 
by  way  of  use,  will  lead  us  more  directly  to  consider;  and 

that  is,  WHAT  HATH  BEEN  DESIGNED,  AND  WHAT  IS  DONE  AND 
IS  DOING,  IN  ORDER  TO  THE  RECOVERY  OF  THIS  IMPURE,  THIS 
LOST  AND  LAPSED  CREATURE. 


'  Preached  December  28th,  KM. 


[The  whole  verse  runs  thus, —  Glory  to  God  in  t/i£  highest, 
on  earth  peace,  and  good  will  towards  men.} 

You  know  we  have  been  largely,  and  very  lately,  dis- 
coursing to  you  of  the  apostacy,  the  fall  of  the  first  man, 
and  the  fallen  state  of  men,  with  the  continual  descent  of 
a  corrupt  nature  through  all  the  generations  of  men  here- 
upon. It  now  follows,  of  course,  (and  according  to  the 
natural  order  of  things  as  they  lie,)  to  speak  of  man's  re- 
covery. And  in  order  thereunto,  in  the  first  place,  of 
God's  kind  propension  towards  men ;  which  is  to  be  con- 
sidered as  that  which  leads  on  the  whole  of  any  design  or 
endeavour  to  that  purpose;  His  good-will,  the  original, 
the  source,  the  fountain,  the  well-head,  of  the  glorious 
design  which  he  hath  set  on  foot  for  the  recovery  of  such 
a  lost  and  lapsed  creature.  This  is  more  especially  held 
forth  to  us  in  the  close  of  this  verse  now  read;  and  not 
more  distinctly  and  fully  any  where  else  in  Scripture. 
But  it  is  in  conjunction  (as  we  shall  come  more  particularly 
to  take  notice  of  by  and  by)  with  other  things  which  we 
shall  not  overlook,  though  that  which  I  design  to  fasten 
upon,  is  this  particular  onlj' — "Good  will  towards  men." 

And  if,  with  reference  to  what  we  have  heard,  we  do  but 
consider  the  summary  import  of  these  words,  "  Glory  to 
God  in  the  highest,  on  earth  peace,  and  goodwill  towards 
men,"  it  might  fill  us  with  amazement  and  wonder.  And 
sure  it  would  do  so,  if  these  things  were  now  altogether 
new  to  us,  or  did  now  come  at  this  time  to  our  notice  and 
hearing.  Upon  what  halh  been  so  largely  discoursed  con- 
cerning the  fall,  and  the  degenerate  state  of  fallen  crea- 
tures; how  sin  and  death  have  spread  themselves  through 
this  world;  how  an  impure  and  poisoned  nature  was  con- 
tinually descending,  and  transmitting,  from  age  lo  age,  a 
nature  envenomed  with  enmity  against  the  best  of  beings, 
the  sovereign,  rightful  Lord  of  all :  and  that  by  this  con- 
tinual descent  and  transmitting  of  such  a  nature,  (which, 
as  you  have  heard  it,  did  not  seem  meet  to  the  divine  wis- 
dom to  hinder  by  preternatural  means,)  here  was,  here- 
upon, a  continual  war  maintained  and  kept  up  on  earth 
against  heaven ;  and  this  war  carried  on  in  an  open  hos- 
tility from  age  to  age.  Upon  the  discovery  (I  say)  of  all 
this  the  true  representation  (however  defective  and  short 
of  the  full)  of  the  state  of  the  case  between  God  and  man  ; 
if  we  did  not  live  under  the  Gospel,  or  had  no  notice,  no 
intimation  or  hint,  of  any  such  thing  before,  as  now  comes 
to  be  laid  in  open  view  before  our  eyes,  we  should  be  the 
most  transported  creatures  that  ever  God  made ;  the  child- 
ren of  men  would  generally  be  so.  And  certainly,  upon 
the  supposition  already  made,  two  things  we  would  have 
expected.  And  two  things  we  would  little  ever  have  ex- 
pected or  thought  of.     We  would, 

1.  Sure,  have  expected  that  there  should  have  been  an 
eflScacioDS  revelation  of  wrath  from  heaven.  There  hath 
been  a  verbal  one,  and  a  real  one  in  degree;  we  would 
sure  have  expected  it  to  have  been  most  efficacious  and 
total.  We  would  wonder  that  it  hath  not  been  long  ago; 
that  it  hath  not  turned  this  world  into  flames  and  ashes, 
many  a  day  since;  and  in  that  way  put  a  period  to  the 
propagation  of  a  wicked  nature,  and  the  continuation  of  a 
war  and  hostility  against  heaven,  and  the  Lord  of  heaven 
and  earth.     And  we  would  have  expected, 

2.  That,  whereas  men  have  been  accomplices  with  the 
devil,  in  this  apostacy  from  God,  and  in  the  continuation 
of  this  rebellion  and  war  against  him,  from  age  to  age; 
(accomplices  with  a  sort  of  creatures  of  a  higher  order,  a 
great  part  of  the  heavenly  host  that  fir.st  made  a  defection 
from  God,  and  drew  in  man  with  them  into  the  same 
apostacy ;)  I  say,  we  would  sure  have  expected  that  none 
should  have  been  more  ready  executioners  of  the  jnst 
wrath  of  God  upon  those  disingenuous,  apostate,  ungrate- 
ful generations  and  race  of  creatures,  than  those  angels  that 


1-256 


THE  PRINCIPLES  OF  THE  ORACLES"  OP  GOD, 


PartIL 


retained  their  integrity,  tliat  left  not  iheir  first  estate.  We 
woulii  have  expected  that  ihey  should  have  been  the  most ' 
prepared,  expedite  instruments  of  God's  vengeance  upon 
such  a  generation  of  creatures  as  we  were,  and  have  been 
most  willing  to  have  come  upon  that  errand,  lo  vindicate 
their  rightful  Sovereign  Lord  from  all  indignities  and  dis- 
honours that  have  been  done  him,  by  the  creatures  of  their 
own  order  first,  who  had  drawn  into  a  confederation  v/illi 
them  a  whole  race  of  creatures  of  an  inferior  nature  and 
order.  One  would  think  that  love  to  God,  and  a  zeal  for 
his  honour  and  interest,  sliould  so  universally  have  in- 
spired them,  the  glorious  inhabitants  of  heaven,  that  no 
errand  would  have  been  more  grateful  to  them,  than  to  he 
sent  as  the  quick  executioners  of  the  divine  revenge  upon 
such  a  wicked  world  as  this. 

And  again,  upon  the  forementioned  supposition,  there 
are  two  thing.s  that  we  should  as  little  ever  have  expected, 
to  wit ; 

1.  That  there  should  ever  have  been  athought  of  favour 
and  kindness  in  heaven,  and  with  the  God  of  heaven,  to- 
wards such  creatures  as  we.  That  we  would  little  have 
looked  for,  that  ever  the  sound  of  such  a  voice  should  have 
been  heard  from  heaven  towards  such  an  apostate  degene- 
rate race  of  creatures,  as  "peace  on  earth,  and  good-will 
towards  men."  Who  would  ever  have  looked  for  it? 
That  when  they  were  breathing  nothing  but  war,  and  en- 
mity, and  hostility,  against  heaven,  there  should  be  a  pro- 
clamation from  thence,  of  peace  towards  men  on  earth, 
proceeding  from  (as  it  could  proceed  from  nothing  else 
but)  good  will.     And  again, 

2.  We  would  as  little  have  expected,  that  the  angels  of 
God  should  be  the  messengers  of  such  tidings  to  this 
world,  whose  dutiful  and  loyal  breasts  we  must  conceive 
filled  with  indignation  against  apostate  creatures,  that  had 
left,  and  put  themselves  oil'  from  so  kind,  so  benign,  so 
gracious,  and  .so  rightful  a  Lord.  One  would  little  have 
thought,  that  they  should  have  come  upon  such  an  errand; 
that  when  they  would  rather  have  been  waiting  for  a  com- 
mission to  execute  the  just  wrath  of  God  upon  this 
wretched  world,  they  should  be  sent  to  proclaim  peace,  and 
to  signify  the  divine  good-will  towards  men.  Though,  in- 
deed, for  the  same  reason  for  which  they  would  have  been 
executioners  of  the  divine  revenge  upon  this  wretched 
world,  they  would  also  be  raessengersof  such  glad  tidings; 
to  wit,  because  they  were  obsequious,  dutiful,  and  loyal, 
and  had  but  one  will  with  him,  whose  creatures  and  ser- 
vants they  were.  His  will,  so  far  as  it  is  notified  and 
made  known,  is  always  perfectly  complied  with  in  heaven, 
as  we  are  to  desire  it  should  be  here  on  earth.  But  that 
M'as  the  ca^e  here;  the  angels  are  sent  upon  this  errand 
first,  to  bespeak  "glory  to  God  in  the  highest,"  and  to 
speak  out  "peace  upon  earth,  and  good-will  towards  men." 

And  now  finding  on r.selves  outdone  every  way,  that  what 
we  would  most  of  all  have  expected,  we  find  not;  but 
what  we  would  never  have  expected,  that  we  find :  thai 
as  to  the  most  dismal  and  dreadful  things  that  we  would 
have  looked  for,  we  meet  with  a  grateful  disappointment ; 
but  as  to  such  things  that  we  would  never  have  looked  for, 
we  meet  with  a  most  grateful  surprise.  When  we  find  (I 
say)  the  matter  to  be  .so,  then  would  our  narrow  minds 
begin  to  fall  a  wondering  at  somewhat  else ;  to  wit,  that 
since  wrath  did  not  break  forth  upon  this  world,  to  put  a 
sudden  end  and  period  to  it ;  and  that  God  having  so  many 
mighty  and  powerful  agents  to  employ  as  instruments 
therein,  prest  and  ready  at  his  command,  they  were  not 
yet  employed  in  that  work ;  but,  on  the  contrary,  grace 
breathes  from  heaven  upon  this  forlorn  world,  antl  the 
angels  of  God  are  here  made  the  first  of  ministers  (as  it 
were)  thereof,  to  publish  it  and  make  it  known  ;  we  would, 
then,  wonder  why  was  not  this  much  earlier  1  Why  was 
it  not  many  ages  before"?  Why  did  not  that  gracious,  kind 
design  break  forth  sooner,  so  as  to  have  mollified  the  world, 
to  have  assuaged  and  conquered  down  that  enmity,  and  to 
have  prevented  the  insolencies  of  wickedness,  which, 
through  a  succession  of  many  ages,  for  almost  four  thou- 
sand years  together,  had  prevailed,  and  been  acted  on  the 
stage  ot  this  rebellious  world. 

But  we  see  that  in  all  respects,  "God's  ways  are  not  as 
our  ways,  nor  his  thoughts  as  our  thoughts;  but  as  the 
neavens  are  high  above  the  earth,  so  are  his  ways  above 


our  ways,  and  his  thoughts  above  our  thoughts,"  Isa.  Iv. 
7.  What  was,  with  deepest  and  most  profound  wisdom, 
forelaid  with  him  in  the  eternal  counsel  of  his  will,  it  was 
to  have  a  gradual,  and  a  very  gradual,  discovery  and  reve- 
lation to  this  world ;  and  not  to  have  its  fulness  of  accom- 
plishment till  the  fulness  of  time  set  for  it.  Every  part  of 
that  meihod,  which  he  had  laid  with  himself,  every  junc- 
ture in  it  being,  by  divine  counsel,  affixed  to  so  many  parts, 
and  points  of  time,  so  as  that  every  thing  belonging  to  that 
glorious  design  must  fall  into  that  very  season  which  was 
fore-determined  for  it,  and  then  receive  its  punctual  ac- 
complishment :  according  lo  that  of  the  apostle  James, 
that  sage  saying  of  his.  Acts  xv.  18.  "  Known  unto  God 
are  all  his  works  from  the  beginning  of  the  world."  Not 
only  known  th.it  they  shall  be,  but  known  when  every 
thing  shall  be,  in  what  lime,  with  what  dependencies  upon 
other  things,  wiih  what  references  unto  things  ihat  are  to 
follow  and  ensue;  according  lo  that  scheme  and  model 
which  lay  in  the  all-comprehending  Divine  Mind ;  the 
thoughts  and  purposes  of  that  mind  being  not  hitherto  un- 
formed, but  only  unrevealed  ;  hid  in  God,  (as  the  expres- 
sion is  Eph.  i.  19.)  folded  up  in  my.stery,  and  so  concealed 
from  ages  and  generations  by-past ;  in  a  mystery  that  was 
(as  it  were)  inwrapt  in  rich  glory,  or  in  the  riches  of  glory, 
as  Eph.  i.  22.  This  mysterious  design,  with  the  meihod 
of  it,  was  not  to  come  into  view,  but  in  the  determinate 
season ;  all  things  being  left  by  the  supreme  wisdom,  in 
the  dependance  of  one  thing  upon  another,  and  with  a 
particular  reference  to  such  and  such  seasons,  that  all 
things  must  have  in  the  course  and  current  of  time. 

Long  it  was,  therefore,  that  this  world  was  let  sleep  on 
in  sin  and  darkness,  unapprehensive  generally,  that  there 
were  any  such  kind  thoughts  in  heaven  towards  them. 
Little  was  that  thought  of;  and,  indeed,  for  the  mast  part, 
it  was  as  little  desired,  as  expected,  that  ever  God  should 
have  given  such  relief  or  redress,  lo  the  sad,  forlorn  slate 
of  things  in  the  world.  It  was,  I  say,  as  lillle  desired  as 
it  was  expected  or  hoped;  for,  as  the  most  deplorable 
things  in  this  our  calamitous  state,  such  as  distance  from 
God,  ignorance  of  him,  unacquainlance  with  him,  the 
presence  of  the  sensible,  and  the  debasement  of  the  intel- 
lectual nature.  These  were  not  men's  more  real  misery 
than  they  were  their  imagined  felicity;  things  that  they 
were  generally  very  well  pleased  with :  that  which  was 
their  doom,  was  their  choice.  It  was  in  every  man's  heart 
to  say  unto  God,  "  Depart  from  us,  we  desire  not  the 
knowledge  of  thy  ways;  we  had  rather  live  alone  apart 
from  God."  If  any  scattered  beam  of  divine  light  shone 
here  and  there,  it  shone  amidst  the  darkness  which  refused 
to  comprehend  it ;  a  malignant  darkness,  that  was  natural- 
ly bent  to  exclude  and  shut  it  out.  So  that  it  might  be  truly 
said.  The  wretchedness  of  this  world  was  become  con- 
natural to  it — its  very  element ;  and  men  did  enjoy  their 
misery:  those  viperous  lusts,  that,  as  so  many  serpents, 
were  inwrapped  and  preying  upon  the  hearts  and  vitals  of 
men,  !hey  were  hugged  as  their  only  delectable  darlings; 
and  all  iheir  business,  every  were,  was  to  make  provision 
for  these  lusts,  and  lo  satisfy,  lo  the  utmost,  what  was  in- 
satiable, and  could  not  be  satisfied.  So  that  there  was  not 
less  need  of  divine  power,  to  apply  a  remedy  in  such  a 
case,  than  there  was  of  wisdom  to  contrive,  or  kindness 
to  design  it. 

And  thereupon,  as  men  did  all  this  while  generally  (as 
it  were)  enjoy  (as  we  said)  their  own  mi.sery,  enjoy  it  to 
themselves;  so  God  did  all  this  while  enjoy  his  own  love 
to  himself;  pleased  him.self  in  this  design  of  his,  which 
yet,  for  the  most  part,  was  concealed  and  hid  in  God,  as 
was  before  noled  lo  you  ;  and  he  might  do  so,  the  whole 
meihod  of  that  design,  in  all  the  parts  and  junctures  of  it, 
being  so  surely  and  firmly  laid,  and  one  thing  so  connect- 
ed with  another,  that  it  was  altogether  undisappointable ; 
he  being  Master  of  the  design,  having  it  perfectly  in  his 
power,  and  it  being  impossible  any  thing  should  intervene 
the  accomplishment  of  whatsoever  he  had  determined,  and 
purposed  within  himself  He  enjoyed  his  own  love,  this 
good  will  of  his  towards  men,  as  it  was  a  fountain  of  that 
designed  good,  which  ihey  should  enjoy,  and  which,  through 
the  several  successions  of  some  ages  of  time,  they  did,  in 
.some  measure,  enjoy.  And  that  also  was  an  ever  spring- 
ing fountain  to  himself;  for  nothing  can  satisfy  God  bat 


Lect.  XLIII.       the  grace  OP  GOD  IN  THE  RECOVERY  OF  APOSTATE  SOULS. 


1257 


God:  an  everlasling  complacency,  therefore,  he  must  be 
supposed  10  take  in  his  own  benis;nity,  in  llie  goodness  of 
his  own  will,  with  all  the  other  perfections  thereof 

But  now,  at  length,  in  the  fulness  of  time,  this  design  ol 
his  breaks  forth  unto  men  too;  not  till  time  was  come  to 
its  fulness,  its  parturient  fulness,  and  was  to  be  disbur- 
thened  of  that  birth,  the  greatest  and  most  glorious  that 
ever  lay  in  the  womb  of  time,  or  was  possible  so  to  do. 
When  the  Son  of  God  was  to  appear  here  upon  this  stage, 
and  to  be  brought  forth  into  this  world,  Iheu  it  was  not  fit 
that  so  glorious  a  work  as  that,  the  manifestation  of  the 
Son  of  God  in  human  flesh,  should  coine  forth  without  a 
previous  knowledge.  When  he  was  come,  it  was  fit  it 
should  be  known  what  he  was  come  for:  and  so  Christ 
and  a  Gospel,  they  do,  in  this  world,  commence  both  to- 
gether: that  is,  now  doth  the  Sun  of  Righteousness  arise 
and  shed  his  beams  upon  this  world.  Our  Lord  Jesus 
Christ  himself  was  that  Sun ;  the  Gospel  was  the  beams  of 
it,  the  radiations  of  that  Sun. 

And  this  beaming  out  of  the  light  and  grace  of  the  Gos- 
pel, it  was,  at  first,  in  a  way  as  extraordinary  as  the  thing 
itself  was.  How  extraordinary  was  the  thing,  that  God 
should  descend,  be  manifested  in  human  flesh,  put  on 
man,  take  the  name  of  "  Emmanuel,  God  with  us:"  a  God 
among  men,  how  extraordinary  was  that  thing'.  And  the 
way  of  its  discovery,  it  was  suitably,  it  wascorrespondenily, 
extraordinary,  too :  that  is,  by  an  embassy  of  angels,  this 
should  be  first  made  known  to  the  world.  They  were  not 
to  be  the  ordinary  ambassadors  of  those  glad  tidings  among 
men,  but  they  were  ambassadors  extraordinary.  So  you 
find  this  matter  is  represented  in  this  context.  First,  one 
angel  appears  to  a  company  of  shepherds,  and  tells  them, 
(as  soon  as  they  were  recovered  out  of  theirsuddenafi'right,) 
that  he  was  come  to  publish  to  them  glad  tidings  of  great 
joy,  that  should  be  to  all  people — and  by  and  by  there  is 
a  numberless  host,  a  vast  chorus,  a  choir  of  angels  ;  a  mul- 
titude of  the  heavenly  host,  who  all  come  together  upon 
the  same  errand,  to  publish  what  we  have  here  contained 
in  the  Scripture  :  "  Glory  to  God  in  the  highest,  on  earth 
peace,  and  good  will  towards  men." 

So  that  look  upon  Christ  as  the  Sun  of  Righteousne.ss : 
look  upon  the  Gospel  as  the  beaming  forth,  the  irradiation 
of  that  Sun  ;  and  you  may  look  upon  this  text  as  the  epi- 
tome, or  that  which  hath  in  it  the  contracted  beams  of  all 
that  irradiation:  for  a  sum  of  the  Go.spel  it  i?.  Look  into 
the  particulars  of  it,  and  it  is  made  up  especially  of  these 
parts. 

1.  The  final  issue  and  effect  of  this  grrat  and  glorious 
undertaking  of  the  Son  of  God,  in  descesding  and  coming 
down  into  this  world,  putting  on  human  flesh,  and  being 
manifested  therein.  And  that  is  two-fold— supreme  and 
subordinate. 

(1.)  Supreme:  "Glory  to  God  in  the  highest."  That 
is  the  thing  in  which  this  whole  dispensation  shall  finally 
result ;  all  shall  terminate  in  the  highest  glory  to  God 
above;  to  God  that  inhabits  those  highest  and  most  glori- 
ous regions,  that  is  there  enlhroni^d  :  all  shall  have  a  final 
resultancy  into  his  highest  glory,  who  inhabiteih  those 
highest  and  most  glorious  regions  of  the  universe.  And 
then, 

(2.)  There  is  the  subordirate  effect,  or  final  issue,  out 
of  which  that  gloiy  is  to  result  unto  God  :  "  Peace  on 
earth."  There  is  a  peace-i;iaking  design  yet  on  foot.  It 
shall  not  be  abortive.  It  shall  have  its  effect,  and  take 
place.  God  will,  upon  certain  terms,  be  reconciled  unto 
men.  Men  shall  be  broaght  first  or  last  (many  of  them, 
multitudes  of  them)  to  comply  and  fall  in  with  those  terms. 
And  so  where  there  wss  nothing  else  but  war,  there  shall 
be  peace:  the  Prince  of  Peace  is  now  arrived  into  this 
world,  and  it  shall  no;  be  without  effect :  his  kingdom  is  a 
kingdom  of  peace,  i  peaceful  kingdom.  That  peace  is 
principally,  and,  in  the  first  place,  to  he  between  the  offend- 
ed God,  and  his  offending  creatures  here  below.  Other 
peace  will  proportionally,  and  in  due  time,  ensue. 

This  is  the  final  issue  and  effect  of  this  undertaking  of 
our  Lord:  that  is,  the  uUiniate  effect — "Glory  to  God  in 
the  highest ;"  and  the  subordinate  effect — "  peace  on  earth." 
And  that  is  the  first  part  that  we  have  considerable  here  of 
»he  words  made  up  of  these  two.    And, 

3.  The  principal,  the  original,  the  source  and  fountain 


of  that  whole  undertaking  of  our  Lord,  and  of  thistwo-fold 
effect,  which  is  to  result  from  it :  and  that  is  God's  good 
will  towards  men.  From  this  fountain  shall  spring  forth 
both  peace  on  earth,  and  glory  to  God  ;  the  former  more 
immedi:iiely,  and  the  latter  ultimately  :  the  former  being 
subordinate  to  the  latter,  as  the  supreme  and  last  end  of 
ihat.  And  so  as  to  this  matter,  the  same  account  is  here 
given  of  the  whole  Gospel  constitution,  as  we  find  given  in, 
that  Ephes.  i.  4,  5,  6.  "According  as  he  hath  chosen  us 
in  him,  that  we  might  be  holy  and  without  blame  before 
him  in  love;  having  predestinated  us  to  the  adoption  of 
children,  according  to  the  riches  of  his  grace  in  Christ  Je- 
sus, to  the  praise  and  the  glory  of  his  grace,  wherein  he 
hath  made  us  accepted  in  the  beloved."  So  that  take  the 
whole  scheme  of  the  Gospel  revelation  together,  and  it  bears 
this  inscription:  It  is  a  frame  of  things  finally  and  ulti- 
mately dedicated  to  God,  as  all  things  must  be  to  him,  as 
well  as  from  him.  He  that  is  the  author  is  the  end  of  all. 
He  can  do  nothing  but  for  himself  How  or  in  what  sense 
he  doth  so,  to  wit,  doth  things  ibr  his  own  glory,  we  shall 
have  occasion  to  open  more  distinctly  hereafter.  But  this 
being  now  the  first  thing  that  we  have  in  view  here;  and 
which  I  design  to  touch  upon  as  previous  to  that  which 
comes  last  in  the  text,  and  is  the  main  I  intend  to  insist 
upon.  Something,  I  say,  I  shall  speak  in  reference  to 
this — "Glory  to  God  in  the  highest." 

This  you  see  is  the  final  effect  and  issue  of  this  mighty 
undertaking  of  a  Redeemer.  The  Son  of  God  descending 
and  coming  down  into  the  world.  Why,  what  shall  be 
I  effected  hereby  1  What  shall  be  brought  about  7  Why, 
I  "Glory  to  God  in  the  highest."  That  should  not  fail  to 
be  effected.  God  would,  it  is  true,  have  been  glorified  in 
the  deitrnction  of  this  world  altogether:  if  it  had  been  all 
laid  in  ruin  ;  if  it  had  been  turned  into  one  heap,  he 
would  have  had  his  glory.  He  m.ight  have  continued  that 
as  an  everla.sting  trophy  of  his  power  and  justice ;  of  his 
justice  by  his  power. 

But  that  was  not  the  way  chosen  ;  and  he  will  not  lose 
by  it,  as  to  all  revenue  that  it  is  possible  can  be  added  to 
the  divine  treasure.  Nothing  can  be  really  added.  Glory 
can  be  added,  to  wit,  reputation,  (as  the  word  signifies,) 
which,  therefore,  must  be  supposed  to  have  its  place  in  the 
intelligent  and  apprehensive  minds  of  men.  For  the  word 
made  use  of  here,  comes  from  a  word  that  signifies  esteem, 
or  to  judge.  There  must  be  some  that  are  capable  of 
judging  of  what  is  honourable  and  glorious;  God  himself 
is  the  Supreme  Judge:  and,  indeed,  there  is  no  competent 
judge  besides.  As  it  is  altogether  impossible  that  any 
should  be  his  peer,  or  capable  of  making  an  estimate  of 
what  will  be  fully  and  adequately  answeiable  to  him  in 
point  of  honour  and  glory.  And  as  the  matter  doth  relate 
to  him,  and  as  he  is  to  be  him-self  the  judge  of  honour,  ot 
what  is  becoming  of  God,  what  will  be  an  honour  to  him- 
self; so  it  is  here  considered, 

(1.)  Objectively,  as  the  glory  that  could  only  be  the 
thing  designed  by  himself,  to  him.self ;  to  wit,  the  compla- 
cency that  he  takes  in  himself,  which  must  bear  some  pro- 
portion to  the  excellency  of  his  nature  and  being.  And 
Ihat  cannot  lie  in  the  mere  opinion  that  he  hath  in  the  minds 
of  his  creatures,  (be  those  minds  never  ,so  right,  and  never 
.so  comprehensive,)  but  the  satisfaction  that  he  receives  to 
himself,  in  himself.  This  is  an  end  worthy  of  God,  and 
suitable  unto  God.  Nothing  can  be  an  adequate  satisfac- 
tion unto  him,  but  what  is  in  himself  Now  there  is  aa 
objective  glory  in  himseli'— the  glory  of  all  his  excellencies, 
of  all  his  perfections  ;  and  this  is  ihe  object  in  which  he 
satisfies  himself,  and  takes  his  own  complacency  there. 
There  are,  indeed,  beamings  forth  of  that  excellency  into 
the  minds  of  creatures,  but  this  cannot  be  his  end ;  to  wit, 
to  be  well  thought  of  or  well  spoken  of,  by  his  creatures ; 
they  are  inconsiderable  unto  him.  The  wliole  creation  is 
even  as  the  dust  of  the  balance,  or  the  drop  of  the  bucket; 
lighter  than  nothing,  and  vanity,  in  comparison  with  him. 
But  there  is,  I  say,  to  be  considered,  first,  an  objective 
glory,  the  excellency,  the  becomingness  of  the  order  of 
things,  as  they  lie  in  God,  which  only  comes  under  Ihe 
notion  of  creatures,  as  he  is  pleased  to  make  the  discovery; 
and  when  he  so  doth,  that  shines  into  their  enlightened 
minds,  which  was,  indeed,  before;  to  wit,  the  order  of 
things,  that  harmony,  that  comely  depcndnnce  and  refer- 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


ence  of  one  thing  to  another,  as  it  lies  in  the  counsel  of 
God's  wisdom  from  eternity.  Here  is  that  glory  which  he 
beholds  first  in  himself,  and  so  he  satisfies  himself  on  the 
rectitude  and  perfection  of  all  that  is  in  him,  and  all  that 
immediately  proceeds  from  him,  as  it  doth  more  imme- 
diately proceed.  This  only  can  be  God's  end.  Indeed, 
the  creature's  end  must  be  the  display  of  his  glory,  when 
once  it  doth  shine  forth  and  come  under  their  notice ;  then 
they  are  to  reflect  it  from  one  to  another,  and  to  diffuse  it 
among  one  another;  so  that  there  must  be  very  dilferent 
notions  of  the  divine  glory  as  it  is  his  end,  and  as  it  is  the 
creature's  end.  And  that  this  matter  may  be  the  more  dis- 
tinctly explicated  withal,  consider  two  things  here ;  first, 
the  form,  and  secondly,  the  matter,  of  this  saying  of  the 
angels  in  this  part  of  it.  "Glory  to  God  in  the  highest," 
which  is  the  principal  part  of  the  effect  or  end  of  this  un- 
deriaking,  the  Redeemer's  descent  into  this  world;  it  was 
to  produce  glory  to  God  in  the  highest,  as  it  should  pro- 
duce, in  due  time,  peace  on  earth,  a  reconciliation  between 
God  and  man.  I  say,  the  former  of  this  speech  is  to  be 
inquired  into.  What  doth  it  mean,  that  it  should  be  here 
.said,  "  Glory  to  God  in  the  highest  V  And  then,  the  mat- 
ter of  it,  and  what  is  signified  under  it,  we  shall  come 
more  distinctly  to  inquire  into  afterwards. 

(1.)  For  the  form  of  this  speech,  that  it  may  be  rightly 
understood,  we  must  consider  from  what  mouth  it  comes, 
or  who  are  the  speakers,  who  they  are  that  utter  it:  they 
are  a  heavenly  host ;  a  most  numerous  heavenly  host ;  a 
host  of  angels  that  descend  upon  this  account,  in  this  junc- 
ture of  time,  (as  it  were,)  npon  a  visit,  upon  a  kind  visit 
unto  our  earth,  and  to  pay  a  dutiful  homage  unto  the  Son 
of  God,  whose  descent  they  wait  upon  at  his  first  arrival 
into  this  world  of  ours.  The  form  of  expression  wUl  very 
much  be  collected  by  considering  the  speakers.  And  no- 
thing, indeed,  could  be  more  decorous,  more  becoming, ihan 
that  they  should  be  first  employed  upon  such  an  errand  as 
this,  who  are  the  .speakers  and  mouth  by  whom  this  first 
summary  of  the  Gospel  is  communicated  amongst  men, 
here  in  our  world.  It  was  fit  there  should  be  such  messen- 
gers employed  and  sent ;  to  wit,  to  celebrate  his  arrival 
into  our  world,  who  was  so  great  a  one,  and  who  came 
upon  so  great  an  errand. 

Let  us  but  take  notice,  by  the  way,  (before  we  come  to 
collect  from  hence  what  the  form  of  this  saying  must  im- 
port,) why  it  should  be  said  by  such  speakers,  a  multitude, 
a  choir  of  angels,  who  were  employed  to  utter  it.  Why, 
that  was  not  all  their  business,  to  utter  this  saying  here  to 
a  company  of  shepherds  ;  that  falls  in  with  it,  and  that  very 
aptly;  but  their  great  business  is  to  wait  upon  the  first  ar- 
rival of  the  Son  of  God  into  this  world,  as  a  due  honour  to 
him.  Upon  which  account  we  are  told,  (Heb.  i.  6.)  "That 
when  he  brought  his  first-born  into  the  world,  all  the 
angels  of  God  were  to  worship  him,"  or  to  pay  a  homage 
to  him.  When  he  brought  this  his  first-born  into  the  world, 
this  was  (as  it  were)  a  decree  then  published  in  heaven; 
"  Now  let  all  the  angels  of  God  worship  him."  The  thing 
also  refers  to  1  Tim.  iii.  6.  "  Great  is  the  mystery  of  god- 
liness, God  was  manifest  in  the  flesh,  justified  in  the  Spirit, 
seen  of  angels."  Seen !  How  seen  1  Not  barely  looked 
upon  as  by  a  company  of  gazers,  or  of  idle,  unconcerned 
spectators;  but  seen,  beheld  with  an  adoring  eye;  every 
one  seeing  and  adoring  at  once. 

It  was  a  suitable  dignity  and  honour  to  them;  and  it 
■was  very  suitable  from  them,  considering  what  a  state  the 
Son  of  God  was  now  coming  into.  A  state  that  was  to  be 
"  a  little  lower  than  the  angels,"  as  Heb.  ii.7.  quoted  from 
the  8th  Psalm,  or  "  lower  for  a  little  while."  So  the  word 
admits  to  be  read.  That  inasmuch  as  this  humiliation 
of  his  was  spontaneous  and  voluntary,  he  might  not  lose 
their  homage  by  it ;  and  undoubtedly  they  tendered  it  him. 
That  self-depression  was  elective,  not  necessitated  ;  there- 
fore, he  was  not  to  lose  by  it;  he  descends,  goes  down 
into  a  state  a  little  lower  than  the  angels  ;  therefore,  the 
justice  of  heaven  determined  thus  concerning  him,  and  the 
justice  of  their  minds  could  not  but  .so  consent  and  fall  in 
with  it.  "You  shall  pay  your  homage  to  the  descending 
Son  of  God  ;  he  shall  lose  nothing  that  is  due  from  you 
(ciElilcs)  the  inhabitants  of  heaven,  for  this  self-debase- 
ment." Therefore,  though  this  descent  of  his  was  to  look 
with  a  dark  side  towards  this  our  earth,  because  here  he 


was  to  appear  in  obscurity  ;  the  ends  of  his  coming  down 
here  among  men  would  never  have  been  composed  and 
brought  about,  if  he  had  been  to  shine  as  an  illustrious 
person,  in  bright  celestial  glory,  visibly  ana'  penly  attend- 
ed with  guards  of  angels  ;  his  work  would  never  have  been 
done;  he  could  never,  on  those  terms,  have  arrived  to  the 
cross,  which  was  finally  the  thing  he  had  in  his  eye  and 
design.  Therefore,  I  say,  this  descent  of  his  most  look 
with  a  dark  side  here  towards  us  here  below.  But  yet,  care 
was  taken  that  it  should  look  with  a  bright  side  in  heaven 
above,  that  the  glorious  inhabitants  there  might  be  kept  in 
a  dutiful,  adhering  posture  towards  him,  as  understanding 
their  own  subserviency  and  subjection  to  him  ;  and  that  he 
was  their  Lord  still,  though  he  did  voluntarily  go  down 
into  a  state  a  little  lower  than  theirs;  lower  for  a  little  while. 
Therefore,  upon  occasion,  their  subserviency  to  him  is 
plainly  signified,  when  he  was  at  the  lowest,  in  his  last 
agonies,  angels  came  and  ministered  unto  him.  And  so 
his  descent  looks  with  a  bright  side  towards  heaven,  and 
those  vaster  numbers  of  intelligent  minds,  that  do  inhabit 
those  regions;  all  was  lightsome  thitherwards,  and  must 
be,  though  it  was  necessary  it  should  look  with  a  dark  kind 
of  gloominess  and  obscurity  towards  men  on  earth,  that  the 
design  might  be  accomplished,  and  not  frustrated,  for  which 
he  did  descend  and  come  down  into  this  world. 

And  so  much  being  premised,  it  is  now  obvious  to  col- 
lect what  the  form  is  of  this  same  diction,  this  same  say- 
ing, by  these  excellent,  dutiful  creatures.  It  mu.st  carry 
with  it, 

[1.]  The  form  of  an  acclamation,  giving  glory  to  God  ; 
proclaiming  the  divine  glory,  upon  this  wonderful  product 
of  his  wisdom  and  love,  that  began  now  to  appear,  and 
obtain,  and  take  place  in  this  world.  It  was  an  acknow- 
ledgment that  he  was  worthy  to  receive  all  honour,  and 
glory,  upon  this  account.     And, 

[2.]  It  must  bear,  too,  the  form  of  an  apprecation,  that 
is,  wishing  he  might  continually  do  so;  that  all  glory  and 
honour  might  be  continually  given  to  God  in  the  highest. 
And, 

[3.]  It  might  carry  in  it,  too,  the  form  of  a  narration, 
there  being  no  verb  in  the  sentence  ;  and  therefore,  is  to 
be  understood  as  much  as  if  it  had  been  said,  "  Glory  is 
to  God  in  the  highest ;"  that  is,  it  is  a  representation  how 
well  the  glovious  inhabitants  of  the  upper  world  were  at 
that  time  employed,  to  wit,  in  celebrating  the  divine  glory, 
and  giving  glory  to  him.  This  is  the  business  of  heaven  : 
and  upon  this  account,  that  the  Son  of  God  is  now  de- 
scended and  coiae  down  upon  this  earth,  it  is  their  busi- 
ness on  earth  to  lie  all  giving  glory  to  God  in  the  highest. 
Or, 

[4.]  It  may  be  aiso  an  invitation  to  angels  above,  and 
men  below,  so  to  to.  All  the  glorious  inhabitants  of 
heaven,  who  behold  and  see  ;  and  so,  likewise,  all  the  men, 
and  wretched  and  miserable  inhabitants  of  this  earth,  who 
are  concerned  in  all  thit  is  now  done,  join  in  this,  giving 
glory  to  God  in  the  highest.     And, 

[5.]  It  may  be  a  demand  or  claim  of  glory  to  God  in 
the  highest ;  not  only  a  mere  invitation,  but  a  challenge : 
"  Let  God  have  his  due  glory ;  withhold  not  his  glory 
from  him.  Let  every  thing  that  hath  breath  praise  the 
Lord,"  Psal.  cl.  last.  Let  th»  universe  praise  him,  upon 
account  of  this  marvellous  uiKlertaking,  Ifhat  his  own  Son 
is  come  down  in  glory,  veiled  and  obscured  into  this  world. 
And  it  may,  in  the  last  place,  j 

[6.]  Carry  with  it  the  form  of  a  prediction;  Glory  shall 
be  ti  God  in  the  highest.  As  heaven  is  now  full  of  this 
thing,  earth  shall  be  full  of  it;  God  will  have  his  glory, 
even  to  the  full,  out  of  this  wonderful  thing,  a  thing  infi- 
nitely more  wonderful  than  the  creauon  of  this  world  was; 
even  the  extraction  of  such  a  universe  out  of  nothing: 
that  God  should  come  down,  and  be  manifest  in  such 
flesh  as  the  children  of  men  do  wear,  and  carry  about  them 
here  upon  earth.  We  do  all  predict  glory  to  God  in  the 
highest  hereupon.  So  great  a  thing  can  never  be,  but  there 
must  be  a  production  of  glory  to  God  in  the  highest,  some 
time  or  another,  as  far  proportionable  hereunto,  as  the  ca- 
]iacity  of  such  creatures  can  admit.  He  will  not  lose  his 
glory.  We  foretell  he  shall  have  his  glory,  even  from  all 
the  ends  of  the  earth,  directed  to  him  in  the  highest,  ari- 
sing and  springing  up  from  this  very  thing.    But  then, 


Lect.  XLIV.       the  grace  OF  GOD  IN  THE  RECOVERY  OP  APOSTATE  SOULS. 


1259 


(2.)  The  matter  expressed  and  signified  under  this  va- 
rious form,  thai  will  also  require  some  further  explication 
too,  which  now  I  shall  not  enter  into :  but,  in  the  mean 
time,  let  us  consider, 

[[/$e.]  Doth  heaven  appear  to  have  been  so  full  of  this 
thing,  the  descent  of  the  Son  of  God  into  this  world,  when 
we  were  the  persons  concerned  1  What  amazing  stupidity 
is  it,  that  our  souls  should  not  be  more  taken  up  about  it! 
It  was,  indeed,  partly  duty  to  God,  and  to  the  Son  of 
God,  that  these  blessed  angels  should  be  in  such  a  trans- 
port upon  this  occasion ;  but  it  was  also  benignity  and 
kindness,  and  wonderful  kindness  towards  us.  When  they 
saw  what  was  designed  to  us,  they  give  glory  to  God  in 
the  highest,  upon  the  prospect  they  had  of  peace  springing 
up  towards  us  on  earth,  and  of  the  view  they  had  by  retro- 
spection upon  the  divine  good  will :  finding  now  that  an- 
ciently, and  heretofore,  his  delights  must  have  been  with 
the  children  of  men  ;  (as  miserable  as  their  state  and  con- 
dition was;)  not  upon  the  account  of  what  they  now  were, 
but  upon  the  account  of  what  he  would  one  day  make 
them.  He  would  yet  one  day  make  them  a  delectable  sort 
of  creatures.  The  angels  of  God  are  full  of  this;  and 
heaven  was  full  of  it.  And  we  are  not  to  think  it  was  only 
so  seventeen  hundred  years  ago ;  that  the  thoughts  and 
apprehensions  of  the  glorious  inhabitants  of  heaven  are 
lower  about  these  matters  now :  no  ;  there  is  the  same  oc- 
casion, and  the  same  sense.  They  are  in  the  same  joyous 
and  dutiful  raptures,  upon  account  of  what  was  doing  and 
designing  here  upon  earth,  for  producing  of  peace  to  men, 
and  glory  to  himself. 

What  an  amazing  stupidity  is  it,  that  all  this  should  sig- 
nify so  little  with  us!  That  when  we  are  the  persons 
chiefly  concerned;  when  hell  maybe  designing  upon  us 
from  beneath,  heaven  is  designing  upon  us  from  above ;  yet 
we  are  in  a  deep  sleepall  this  while,  neither  feel  the  draw- 
ings of  hell  downward,  nor  the  drawings  of  heaven  up- 
ward. Hell  is  working  upon  us,  and  heaven  is  working 
upon  us,  and  we  seem  insensible  of  the  designs  of  either; 
the  destructive  designs  of  the  one,  or  the  kind  designs  of 
the  other  :  but  vanity  fills  our  minds,  and  we  wear  out  a 
few  days  here  upon  this  earth,  without  considering  what 
we  are  here  for,  or  what  the  Son  of  God  did  one  day  come 
hither  for  1  What  awakenings  do  we  need  !  And  before 
God  shall  have  his  glory,  and  the  earth  its  peace,  what 
wonderful  changes  are  there  yet  to  be  wrought  in  the  minds 
and  spirits  of  men  I  And  surely  if  God  have  any  kindness 
for  us,  there  will  be  great  change  wrought  upon  us. 


LECTURE  XLIV.* 


But  now  to  go  on  to  the  second  thing,  the  material  im- 
port of  these  words  ;  that  is,  that  whereas,  by  universal 
consent,  the  glory  of  God  is  the  end  of  all  things,  it  must 
be  very  differently  understood  as  it  is  his  end,  and  as  it  is 
the  creature's  end.  It  cannot  be  understood  in  reference 
to  both  the  same  way. 

In  reference  to  the  creature,  it  ought  to  be  their  design 
(to  wit,  the  design  of  all  reasonable  creatures)  to  glorify 
God,  by  owning  and  by  diffusing  his  glory  to  the  utter- 
most. Their  glorifying  God  consists  in  these  two  things; 
the  first  whereof  is  fundamental  tothe  second,  the  agnition 
of  his  glory,  and  the  manifestation  of  his  glory.  The  ac- 
knowledgment of  it  in  their  own  minds  and  souls,  own- 
ing him  to  be  the  most  glorious  one.  They  add  no  glory 
to  him ;  it  is  not  possible  they  can  ;  but  they  only  acknow- 
ledge and  take  notice  of,  and  adore,  that  Which  is;  con- 
fess him  to  be  what  he  is,  and  what  he  should  be.  And 
the  manifestation  of  his  glory;  the  spreading  and  propa- 
gating of  it,  as  much  as  is  possible,  from  one  to  another, 
through  the  world,  even  io  their  uttermost,  at  least,  in  the 
wish  and  desire  of  their  own  hearts.  "Be  thou  exalted 
above  the  heavens,  and  thy  glory  over  all  the  earth,"  as  it 
is  again  and  again  found  in  Psal.  Ivii.  and  in  multitudes 
of  like  passages  of  Scripture.  "  So  is  our  light  to  shine 
before  men,  that  they  may  see  our  good  works,  and  glorify 
*  Preached  January  istti,  1695. 


our  Father  which  is  in  heaven,"  Matt.  v.  IG.  That  his  glory 
may  be  transmitted  by  some  to  others,  and  by  them  to 
others,  and  so  spread  to  our  uttermost  universally  unto  all. 

But  the  matter  is  quite  otherwise  to  be  understood,  when 
we  speak  of  God's  glory,  as  his  own  end.  And  it  is  very 
needful  that  we  should  state  this  matter  to  ourselves  aright, 
lest  we  otherwise  take  up  thoughts  very  unsuitable,  and 
very  dishonourable,  and  very  injurious,  to  the  great  and 
blessed  God.  That  design  which  hath  been  already  men- 
tioned, upon  our  first  acknowledgment  in  our  own  minds 
and  hearts,  the  excellent  glory  of  the  Divine  Being,  then  to 
diffuse  and  spread  it,  is  a  most  worthy  and  becoming  en  i 
for  creatures,  nothing  more.  It  ought  to  be  their  very 
terminative  end  ;  the  end  of  ends  with  them  ;  to  wit,  th  ■ 
end  that  must  terminate  all  that  they  do.  "  Whether  you 
eat  or  drink,  or  whatsoever  you  do,  do  all  to  the  glory  ol 
God,"  is  that  great  practical  maxim,  1  Cor.  x.  31.  What- 
soever we  do,  must  be  done,  must  be  all  consecrated  unto 
this  end,  have  a  stamp  of  holiness  put  upon  it,  by  a  dedi- 
cation "  to  the  glory  of  God."  That  is  (as  it  were)  to  be 
the  inscription  upon  every  design,  and  upon  every  action, 
in  pursuance  of  any  of  our  designs.  What  can  be  ex- 
pressed with  larger  and  fuller  universality.  Whatsoever  ye 
do  (eating  and  drinking  not  excepted)  is  to  have  and  be 
levelled  at  this  end,  the  glory  of  God,  as  being  most  suit- 
able lo  the  creature.  But  this  is  no  end  worthy  of  God, 
the  matter  being  understood  and  taken  so.  Indeed,  it  is 
suitable  enough  for  any  one  to  design  the  praise  of  an- 
other; but  it  is  not  suitable  to  any  one  to  design  his  own 
praise  as  his  end.  It  would  be  thought  unworthy  of  a 
wise  and  good  man,  to  do  such  and  such  good  actions  for 
this  as  his  principal  end,  that  he  may  be  well  thought  of, 
and  may  be  well  spoken  of  by  others.  But  the  goodness, 
and  suitableness,  and  agreeableness,  of  good  actions  in 
themselves  to  his  own  spirit,  is  his  great  inducement  to  any 
one  that  doth  partake  of  the  image  of  God,  and  that  is  so 
far  become  God-like. 

But  when  we  speak  of  Grod's  having  his  own  glory  for 
his  end,  (whereas  his  glory  as  it  is  our  end,  doth  but  sig- 
nify our  agnition  of  it,  or  our  manifestation  of  it,  which 
is  not  his  essential  glory,)  it  is  God's  essential  glory  that 
must  be  his  end ;  for  he  can  have  no  end  but  himself 
He  is  his  own  first  and  last ;  his  own  Alpha  and  Omega  ; 
and  so  his  glory  is,  then,  his  essential  glory,  which  is  the 
lustre  of  all  the  excellencies  of  his  being,  shining  to  his 
own  eye,  which  is  his  end.  For  only  wi.sdom  can  be  a 
competent  judge  of  infinite  excellency.  And  glory  doih 
import  and  carry  in  the  notion  of  it  a  reference  to  a  judi- 
cative principle,  as  the  word  from  whence  esteem  doth 
come,  plainly  enough  imports.  He  only  is  capable  of 
judging  what  is  worthy  of  himself;  and  .so  it  is  the  recti- 
tude of  his  own  designs,  as  they  lie  in  his  own  eternal 
mind,  that  lies  before  him  under  the  notion  of  his  end. 

But  it  must  be  understood,  too,  that  this  is  not  his  end 
neither,  to  be  pursued  by  a  desiderative  will,  but  only  by 
a  fruitive;  not  by  a  desiderative  will,  as  if  there  were  any 
thing  wanting  to  him:  with  us,  indeed,  all  our  end  i.s 
always  looked  upon  by  us,  as  a  thing  to  be  attained  ;  and 
that  is  suitable  to  the  slate  of  a  creature,  to  act  for  an  end 
to  be  obtained,  and  which  we  are  yet  short  of  But  all 
things  are  always  present  to  him,  to  his  all-comprehending 
mind,  and  especially  that  which  belongs  only  to  his  own 
being,  to  which  there  can  be  no  addition.  He  doth  will 
himself;  not  with  a  desiderative  will,  but  with  a  fruitive, 
a  complacential  will ;  and  so  doth  act  within  himself,  not 
from  indigency,  (as  creatures  do,)  but  from  a  superabund- 
ant, all-sufficient  sell-suflicient  fulness :  He  enjoys  him- 
self in  himself 

And  this  is  obvious  enough  to  every  one  that  will  use 
his  understanding  to  consider,  as  well  as  it  is  a  philoso- 
phical maxiiu,  in  which  all  sorts  of  considering  and  studious 
men  have  agreed.  And,  I  say,  it  is  apprehensible  enough 
to  others  when  it  is  considered,  that  one's  end  and  one's 
good  are  convertible  terms,  and  signify  the  same  thing. 
Finis  et  bonus,  convert'unlur ,  philosophers  use  to  say;  to 
wit,  that  which  is  any  one's  ultimate  end,  which  is  so  rfe 
jure,  is  his  highe.st  and  chiefest  good.  Now  nothing  is  plainer 
than  that  there  is  no  good  adequate  lo  God,  but  himself; 
so  that  he  cannot  have  his  ultimate,  final  complacency  in 


leco 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


an)'  thing  besides  himself.  And  his  glory,  his  essential 
glory  ;  the  lustre  of"  all  the  excellencies  of  his  being,  is  his 
end;  not  that  which  he  covets  and  proposes  as  distant 
and  iinattained  ;  but  which  he  enjoyeth,  and  acquiesceth 
in,  and  which  he  cannot  but  have  always  in  his  own  pos- 
session, as  he  cannot  but  be  in  the  entire,  uninterrupted, 
everlasting  possession  of  the  excellencies  of  his  own 
being. 

And  it  ought  seriously  to  be  considered,  that  so  we  may 
not  in  our  own  thoughts  debase  the  eternal,  most  excellent, 
and  most  blessed  Being,  by  supposing  that  he  proposeih  it 
to  himself  as  his  end,  to  aim  at  that  which  would  be 
thought  unworthy  of  a  wise  and  good  man  lo  aim  at ;  that 
is,  only  to  be  well  thought  of,  and  applauded.  This  is  a 
thing  that  is  consequent,  and  which  ought  to  be,  and  which 
we  ought  to  proptt-ie  to  ourselves  as  our  end.  But  it  is  too 
low  and  mean  an  end  for  God.  We  may  design  that  for 
another  man,  to  wit,  his  praise,  which  no  other  man,  who 
is  wise  and  good,  will  design  for  himself;  but  take  plea- 
sure in  the  rectitude  of  his  design,  and  that  goodness  of 
his  own  actions  ;  and  enjoy  them,  as  every  good  man  doth, 
in  bearing  the  image  of  God  upon  him.  And  therefore, 
this  is  a  God-like  thing ;  and  so  must  be  in  the  highest 
perfection  in  the  ever-blessed  God  himself,  and  in  the  ex- 
cellency of  his  own  being,  and  in  ihe  correspondent  recti- 
tude of  all  his  own  designs.  But  this  is  that  which  must 
consequently,  and  secondarily,  come  under  the  common 
notice  of  his  intelligent  and  apprehensivecreatures,  where- 
upon it  is  their  business,  and  indispensable  duty,  to  own, 
and  adore,  and  honour  him,  for  the  good  that  is  in  him  ; 
lo  wit,  to  think  well  and  honourably  of  him,  and  speak 
well  and  honourably  of  him,  upon  this  account,  even  as 
goodness  in  men,  and  amongst  men,  is  a  thing  that  claims 
and  challenges  acknowledgment  and  praises  from  them 
within  whose  notice  it  comes.    And  then, 

2.  That  being  the  primary  thing  here  spoken  of,  which 
is  to  result  out  of  this  great  design,  "Glory  to  God  in  the 
highest,"  all  capable  and  apprehensive  creatures  being 
obliged,  to  their  uttermost,  to  celebrate  and  glorify  him, 
upon  the  a<;count  of  what  he  was  now  doing  in  reference 
to  this  wretched  world  ;  that  being,  I  say,  the  first  result 
of  this  undertaking,  upon  which  our  Lord  Jesus  Christ 
was  now  descending  and  coming  down  into  this  world, 
the  second  i.s — "  Peace  on  earth."  And  that  former  was 
to  spring  out  of  this  latter,  as  the  whole  economy  of 
grace  in  that  mentioned  4th  chapter  to  the  Ephesians, 
a  design  for  the  glory  of  God's  grace;  to  wit,  it  is  to 
be  designed  by  all  the  subjects,  and  all  the  observers 
thereof. 

And  now  concerning  this  peace  on  earth,  I  shall  speak 
but  very  briefly  to  it,  in  my  way  to  the  third  thing  which 
1  most  principally  intended,  in  my  pitching  upon  this 
scripture ;  to  wil,  the  original  and  fountain  of  all  the  good 
will  after  mentioned.  This  peace  upon  earth  must  be  un- 
derstood to  design,  first,  somewhat  more  primarily;  and 
then,  secondly,  somewhat  more  secondarily,  and  depend- 
ent upon  the  former. 

The  primary  intendment  of  it  must  be  peace  between 
God  and  man,  the  inhabitants  of  this  earth,  its  principal 
and  mote  noble  inhabitants,  in  relation  to  the  state  of  war 
and  hostility  that  was  between  him  and  them,  they  having 
revolted  from  him,  agreed  and  combined  in  a  rebellion 
against  him ;  not  only  with  one  another,  but  with  the  other 
apostate  creatures,  who  had  made  a  defection  before,  the 
angels  that  fell,  and  so  drew  man  in  as  their  accomplices 
in  that  horrid  revolt.  And  this  must  be  observed  as  spoken 
too  with  discrimination,  as  we  shall  have  hereafter  occasion 
to  note  to  you  ;  "  Peace  on  earth" — not  with  hell ;  there 
is  no  proclamation  of  peace  reaching  that  place.  These 
kind,  benign  creatures,  this  glorious  host  of  angels,  this 
celestial  chorus,  though  it  is  like  enough  it  might  have 
been  suitable  to  their  inclinations  (if  that  had  been  the  de- 
sign and  counsel  of  Heaven)  to  have  carried  tidings,  and 
a  message  of  peace,  to  their  fellow-creatures,  of  their  own 
order  and  rank,  in  the  creation  of  God;  yet  while  it  ap- 
pears this  had  no  place  in  the  divine  coun.sel,  and  they 
being  so  perfectly  resigned  creatures,  and  having  the  same 
will  (objectively  considered)  with  the  divine,  that  is,  not 
willing  a  different  sort  of  objects  from  what  he  willed ; 
they  joyfully  come  on  this  errand  lo  men  on  earth. 


The  will  of  God  is  perfectly  complied  with  in  heaven; 
that  will  which  our  desires,  while  we  are  here  on  earth,  are 
to  be  guided  by;  in  our  measure  we  are  to  desire  God's 
will  may  be  done  on  earth,  as  it  is  done  in  heaven.  It  is 
perfectly  complied  with  in  heaven  :  they  cannot  have  a 
dissentient  will  from  their  Maker;  and,  therefore,  must  be 
understood  to  have  been  contentedly  employed  upon  this 
errand,  to  proclaim  peace,  peace  to  the  inhabitants  of  this 
earth,  when  they  had  none  lo  proclaim  for  the  inhabitants 
of  that  other  horrid  region ;  knowing  that  they,  who  were 
iheir  brethren,  and  of  their  own  order,  in  the  creation  of 
God,  were  bound  up  in  the  chains  of  everlasting  darkness, 
without  remedy  or  mercy,  and  reserved  unto  the  judgment 
of  the  great  day,  they  willingly  come  upon  this  errand,  to 
proclaim  peace  to  the  inhabitants  of  this  earth,  and  are 
made  use  of  as  heralds  in  this  proclamation. 

And  as  this  peace  must  principally  be  between  God  and 
man,  so  it  must  be  understood  to  be  mutual  in  the  intend- 
ment of  it  between  both,  that  God  should  be  reconciled  to 
them,  and  that  they  should  be  reconciled  unto  God.  And, 
indeed,  there  can  he  no  such  thing  as  peace  between  God 
and  man  upon  other  terms  :  for  if  he  were  willing  upon 
other  terms  to  be  reconciled  toman,  it  would  be  altogether 
insignificant,  and  to  no  purpo.se.  He  would  be  recon- 
ciled to  an  unreconciled  irreconcilable  man,  who.se  heart 
.':hould  still  remain  filled  withenmity,  poisoned  with  malig- 
nity and  venom  against  God.  It  would  be  to  no  purpose 
to  him,  for  man  would  be  no  nearer  felicity  ;  and  it  is  im- 
possible for  me  to  be  happy  in  what  I  hate  ;  and  it  is  also 
impossible  for  the  children  of  men  to  be  happy  in  anything 
but  God. 

Now  supposing  this  peace  to  be  mutual  between  God 
and  man  ;  to  wit,  he  is  reconciled  to  them,  and  they  are 
reconciled  to  him,  the  prosecution  of  his  justice  doth  cea.se, 
and  their  enmity  towards  him  ceaseth  ;  there  is  no  longer 
a  contest  kept  up  between  his  justice  and  their  injustice ; 
then  this  mutual  peace  must  carry  in  it  two  things,  agree- 
able to  what  is  carried  in  the  notion  of  peace  between  one 
nation,  or  sort  of  people,  and  another  that  have  been  mu- 
tually at  war  with  one  another ;  that  is,  there  is  somewhat 
privative,  and  somewhat  positive,  carried  in  such  cases  in 
the  notion  of  peace; — 1st,  a  cessation  of  hostility,  and  Sndly 
freedom  of  commerce. 

1.  A  cessation  of  hostility.  They  no  longer  war  with 
one  another;  God  doth  no  longer  pursue  them  with  re- 
venge, with  hostile  acts  in  that  kind  ;  that  is,  if  once  a 
peace  be  brought  about,  whenever  this  peace  obtains,  and 
hath  its  effect,  he  doth  no  longer  follow  them  with  acts  of 
vengeance.  And  they  do  no  longer  rise  up  against  him  in 
acts  of  hatred  and  aversion  ;  they  no  longer  say  to  him, 
"  Depart  from  us,  we  desire  not  the  knowledge  of  thy  ways:" 
they  are  no  longer  fighting  against  the  righteousness  and 
equity  of  his  holy  precepts,  as  the  carnal  mind  is  "  enmity 
against  God,  and  is  not  subject  to  his  law,  nor  indeed  can 
he."  All  this  ceaseth  ;  that  is,  it  cannot  be  now  in  any 
prevalency,  in  a  prevailing  degree.    And  thereupon, 

9.  That  which  is  positive  doth  ensue.  As  it  was  between 
nation  and  nation,  which  were  at  war,  there  is  not  only  a 
cessation  of  hostilities,  hut  there  is  a  setting  on  foot  a  eom- 
merre,  an  amicable  commerce,  a  free  commerce ;  so  it  is 
between  God  and  man  now :  there  is  not  only  no  war,  but 
there  is  a  communion,  there  is  a  friendly  intercourse : 
God  freely  flows  in  upon  them  in  acts  of  grace,  kindness, 
and  goodness.  His  Spirit  was  under  a  restraint  before, 
(according  to  the  doom  and  judgment  past — "  My  Spirit 
shall  no  longer  strive,")  is  now  at  liberty,  .set  at  liberty, 
from  under  these  restraints.  It  now  freely  breathes  upon 
those  souls,  emits  its  light,  lets  it  shine  in  upon  them, 
pours  in  the  influence  of  the  Sun  of  Righteousness,  the  vi- 
tal, sanative  influences  of  lh&.t  Sun,  who  is  said  to  "arise 
with  healing  in  his  wings,"  or  beams.  These  vital,  heal- 
ing beams  are,  by  the  Spirit  of  Christ,  freely  transmitted, 
let  into  the  very  hearts  and  sools  of  such  creatures,  as 
were  at  utmost  distance  from  God  before. 

Alas  !  there  was  nothing  to  do  between  God  and  them, 
in  a  way  of  kindness  or  friendliness  :  his  Spirit  was  a  stran- 
ger to  them;  no  beams  of  holy  light  ever  shone  upon 
them  ;  no  influence  of  grace;  they  went  with  barren  and 
desolate  souls,  wrapt  up  in  darkness  and  death  :  but  now 
the  way  is  open  and  free  ;  there  is  no  law  against  it,  no 


Lect.  XLIV. 


THE  GRACE  OP  GOD  IN  THE  RECOVERY  OF  APOSTATE  SOULS. 


liSl 


bar,  but  the  communications  of  the  Holy  Ghost  may  be 
without  obstruction.  And,  thereupon,  their  spirits  are  set 
at  liberty  towards  God,  and  his  Spirit  is  at  liberty  towards 
them  and  not  withheld.  "  Where  the  Spirit  of  the  Lord 
is,  there  is  liberty,"  2  Cor.  iii.  17.  Their  soul  was  under 
restraint  and  clouds  before,  a  prisoner  under  the  divine 
wrath  and  justice.  They  could  no  act,  could  not  move, 
could  not  stir,  God-ward  ;  not  .so  much  as  breathe,  nor 
direct  a  breath  towards  God ;  no  holy  desires,  no  holy 
motions.  But  now,  when  commerce  is  restored,  as  the 
Divine  Spirit  freely  breathes  on  them,  it  enables  them 
freely  to  breathe  after  God,-  to  send  forth  desires,  and  take 
up  their  highest  delight  in  him,  so  as  to  enable  them  to 
say,  "  Whom  have  I  in  heaven  but  thee,  or  whom  can  I 
desire  on  earth  in  comparison  of  thee  V  Psal.  Ixxiii.  25. 
This  is  the  primary  intendment  of  this  peace,  proclaimed 
by  this  glorious  host  of  angels :  this  is  the  thing  primarily 
intended  to  be  brought  about,  and  which  shall  have  its 
effect,  more  or  less,  and  more  largely,  before  the  world 
ends.     But  then,  there  is. 

2.  That  which  is  consequential  thereunto,  to  be  con- 
sidered, and  that  is — peace  upon  earth,  among  the  inhabit- 
ants of  it  towards  one  another.  This  is  not  the  primary 
design,  but  it  is  the  secondary,  consequential  aim  and 
effect  of  the  great  Peace-maker's  undertaking,  whereof 
there  was  a  precedent  and  a  leading  case  in  the  reconcilia- 
tion that  was  first  to  be  brought  about  between  Jew  and 
gentile.  "  He  is  our  peace,  having  made  both  one,"  Eph. 
ii.  13.  so  as  that  the  highest  enmi'ties  and  animosities  that 
ever  were  between  one  sort  of  people  and  another,  were  to 
be  taken  up  between  these  Jews  and  gentiles.  How  con- 
lumeliously  were  the  Jews  wont  to  speak  of  the  gentiles ; 
and  how  ignominiously  did  they  again  speak  of  them. 
And  the  fraction  was  yet  more  fierce  between  the  Jews 
and  the  Samaritans,  that  were  all  Israelites,  all  of  one 
house;  insomuch  that  common  courtesies  could  not  pass 
between  them,  as  appears  by  that  in  the  4lh  chapter  of 
John.  "How  dost  thou,"  (sailh  the  Samaritan  woman  to 
Christ,)  "being  a  Jew,  ask  waier  of  me,  that  am  a  Samari- 
tan 1  How  strange  is  it !  how  can  you  expect  that  I,  being 
a  Samaritan,  should  give  drink  to  you  that  are  a  Jew^" 
And  so  great  was  the  distance  between  the  Jews  and  other 
nations,  that  pagan  writers  have  taken  inuch  notice  of  it. 
Non  monstrare  vias  (saith  a  pagan  poet)  cadem  insi  sacra 
volenti ;  that  a  few  tvould  not  so  muck  as  show  the  way  to 
cne  ihaf-  was  not  of  their  own  religion  ;  no,  not  that  com- 
mon courtesy  to  tell  a  traveller  his  way.  Why,  he  is  our 
peace,  he  that  brings  it  about,  that  shall  finally,  sooner  or 
later,  bring  about  a  universal  peace,  not  only  between 
Jew  and  gentile,  (which  was  a  precedent,  a  ruling  case,) 
but  among  the  several  nalions  of  the  ■arlh, 

"  He  is  our  peace  when  the  Assyrian  is  in  our  land," 
and  it  is  to  be  a  universal  thing  foretold  and  prophesied; 
to  wit,  that  "swords  are  to  be  beaten  into  plow-shares, 
and  spears  into  pruning-hooks,  and  that  inen  should  learn 
war  no  more,"  when  once  the  peaceful  tendency  of  the 
kingdom  of  the  Messiah  doth  reach  its  final  and  full  effect; 
when  it  hath  effect  according  to  its  tendency,  so  that,  at 
the  same  time  that  the  earth  shall  be  filled  with  the  know- 
ledge of  God,  as  the  waters  cover  the  seas,  then  is  there  to 
be  that  universal  peace  on  earth  too,  among  men  towards 
one  another;  not  only  no  more  hurling  or  destroying  in 
all  the  mountain  of  his  holiness,  but  nation  shall  not  lift 
up  sword  or  hand  against  nation,  and  men  shall  be  un- 
taught that  fierceness  of  nature,  which  a  continued  enmity 
against  God  hart  inferred  on  them:  for  when  the  union 
was  once  broken  between  God  and  man,  it  must  appear, 
they  must  be  made  to  understand  and  know  to  iheir  cost, 
that  that  wa.s  central.  And  that  union  being  dissolved,  all 
union  was  dissolved  besides,  that  they  can  never  be  at 
peace  one  with  another,  when  they  have  broken  with  God, 
and  the  breach  remains  between  him  and  them.  Accord- 
ing to  what  was  emblematically  held  forth  in  reference  to 
God,  and  the  people  of  Israel  and  Judah  ;  that  is,  bv  the 
two  staves  of  Beauty  and  of  Bands;  the  staff  of  Beautv 
signifying  the  union  between  him  and  them;  and  the  staff 
of  Bands  the  union  between  them  wilh  one  another.  But 
when  one  of  these  staves  is  broken,  the  other  is  shivered 
and  shaken  all  to  pieces. 

Why,  this  is  the  import  of  what  is  here  proclaimed,  the 


final  and  ultimate  import  of  it — "  Glory  to  God  in  the 
highest,"  and  then,  "peace  on  earth."  This  is  the  double 
effect  of  this  great  undertaking,  upon  whicR  our  Lord  did 
now  descend  and  come  down  into  this  world.  But  here 
comes  next  to  be  considered. 

The  principle,  the  well-spring,  the  eternal  well-spring 
of  this  glorious  and  kind  design  ;  a  design  so  glorious  to 
God,  and  .so  kind  to  man,  what  is  the  founlain  and  well- 
spring  of  all  1  Nothing  else  but  his  own  good  will.  And 
this  is  the  thing  I  mainly  intended  to  insist  upon  from 
this  Scripture.  That  having  so  largely  discoursed  to  you 
of  the  apostacy,  the  fall  of  the  first  man,  and  then  of  the 
fallen  slate  of  man ;  and  of  the  way  wherein  man  hath 
been  continued  in  ihis  fallen  state,  from  age  to  age,  and 
from  generation  to  generation  ;  I  might  afterwards  come  to 
speak  of  his  designed  restitution  and  recovery.  And  being 
so  to  do,  (as  the  order  of  discourse  should  lead,)  I  shall 
tell  you  briefly  what  the  scheme  of  our  discourse  now 
must  be  ;  to  wit, 

I.  To  speak  of  the  original  and  fountain  of  this  de- 
signed restitution  of  such  fallen  and  lasped  creatures. 
And, 

II.  Of  the  constitution  of  a  Redeemer  and  a  Mediator 
in  order  hereunto.     And, 

III.  To  show  what  sort  of  person  this  Redeemer  or 
Mediator  must  be;  to  wit,  to  treat  of  his  person,  of  his 
nalure,  of  his  offices,  and  of  his  performances.    Ann  then, 

IV.  To  lay  before  you  the  doctrine  of  the  covenant  of 
God  in  Christ.     And, 

V.  The  office  and  operations  of  the  Holy  Ghost  in  the 
dispensation,  and  pursuantly  to  the  design  of  the  cove- 
nant.    And  then, 

VI.  The  effects  wrought  in  all  that  shall  actually  ap- 
pertain and  belong  to  God,  and  he  brought  home  to  him, 
in  and  by  Chrisi,  this  Great  Head  of  the  reducees,  of  re- 
turning souls.     And  then, 

VII.  The  way  and  course  of  such  as  .shall  be  thus 
savingly  wrought  upon,  that  holy  work  in  which  they 
are  thereupon  to  be  engaged,  and  wherein  they  are  to 
persist,  till  they  reach  the  end  of  that  way.  And  then, 
lastly, 

VIII.  The  end  of  all  things,  wilh  the  several  things  that 
shall  be  coincident  thereunto. 

The  first  thing  in  the  course  and  order  of  discourse 
comes  naturally  to  be  insisted  upon,  (when  we  are  to  con- 
sider this  business  of  the  restitution  of  man,)  is  the  origi- 
nal of  such  a  design.  Whence  sprung  if?  What  is  the 
fountain,  the  well-head  and  spring  of  ihis  great  design  1 
Why,  good  will  towards  men.  This  is  the  summary  ac- 
count that  the  matter  admits  of  It  can  be  from  nothing 
else  but  mere  good  will  towards  men.  And  in  speaking 
to  this,  I  have  a  two-fold  subject  of  discourse  :  to  wit, 
first,  God's  general  good  will ;  and,  2ndly,  his  special  good 
will.  His  good  will  wherein  iidoihappearand  is  expressed 
towards  men  generally  and  indefinitely  considered  ;  and 
his  good  will  in  it.s  more  peculiar  expressions,  and  exer- 
tions of  itself  towards  a  select  sort  of  men.  And  so  two 
things  to  be  evinced. 

1.  That  God's  good  will,  it  hath  some  reference  unto 
all.     But, 

2.  That  it  hath  not  equal  reference  to  all  alike.  There 
will  be  that  two-fold  subject  of  discourse  distinctly  to  be 
pursued.  And  the  former  of  these  I  chiefly  intend  from 
this  scripture  ;  the  latter  I  intend  from  another  more  suit- 
able scripture. 

But,  in  the  mean  time,  pray  well  inlay  this  in  your  own 
minds,  that  there  are  two  such  distinct  .sorts  of  divine 
good  will,  or  benignity,  respecting  men  generally,  and  re- 
specting some  men  especially  ;  and  ihat  these  two  are  by 
no  means  in  the  world  opposed  to  one  another.  The  del- 
ing of  which,  as  it  is  a  most  unreasonable  thing  in  it.self, 
so  it  is  a  thing  of  the  worst  con.sequences  that  can  be  sup- 
posed ;  that  is,  it  tends  to  confound  the  whole  Christian 
economy,  to  break  the  frame  of  Chrislianilv,  and  make  it 
an  unintelligible  scheme,  as  incoherent  wilh  itself;  and 
this  without  any  pretence,  or  shadow  of  a  pretence.  For 
these  two  things — general  good  will,  and  special  good 
will;  or  as  the  generality  of  divines  are  wont  to  distin- 
guish, common  and  special  grace;  ihese  two,  I  .say,  are 
as  distinguishable  things,  and  as  capable  of  being  distinctly 


1262 


THE  PRINCIPLES  OF  THE  ORACLES  OF  GOD. 


Part  II. 


apprehended,  as  the  general  and  special  natures  of  any- 
thing else  that  we  can  think  of. 

Now  nothing  could  be  more  absurd  to  pretend,  that  be- 
cause I  have  the  notion  of  such  and  such  a  general  nature, 
theiefore,  I  must  not  admit  the  notion  of  a  special  nature, 
that  is  narrower  than  that;  and  superadds  distinguishing 
to  the  l"ormer.  As  if  when  a  person  hath  understood  that 
God  hath  made  such  a  sort  of  creatures  as  we  are  wont  to 
call  animals,  living  creatures,  (that  being  the  notion  of  a 
living  creature  at  large,)  that  therefore,  I  should  pretend 
there  should  be  a  difficulty  of  understanding  the  nature  of 
man,  one  particular  under  that  general;  because  I  have 
the  notion  of  a  living  creature  taken  at  large,  to  wit,  a 
creature  that  u.seth  sense,  that  can  see,  and  hear,  and  ex- 
erciseth  spontaneous  motion,  can  move  this  way  and 
that,  this,  therefore,  should  be  an  hinderance  to  me  in  con- 
ceiving the  special  nature  of  man,  a  nobler  sort  of  creature, 
that  can  do  all  this  and  something  else;  to  wit,  can  rea- 
son and  understand,  and  lay  designs  and  pursue  them,  and 
is  a  subject  susceptible  of  religion  too,  as  well  as  ratiocina- 
tion ;  would  any  man  of  ordinary  understanding  pretend  an 
inconsistency  between  these  two;  or  that  I  cannot  filly 
conceive  the  one  sort  of  nature,  because  I  do  conceive  the 
other  1  Because  I  do  conceive  the  general  notion  of  a 
living  creature,  an  animal  taken  at  large,  therefore,  I  can 
the  less  conceive  or  take  in  the  special  notion  of  a  par- 
ticular sort  of  living  creatures,  that  can  do  more  than  an 
ordinary  living  creature,  taken  at  large. 

And  the  difficulty  is  not  greater  if  we  carry  the  matter 
hisher  or  further,  and  consider  that  man,  as  man,  having 
the  natural  image  of  God  upon  mm,  as  such,  may  be  con- 
ceived accordingly.  And  so  that  object,  God's  natural 
image  remaining  in  him,  terminates  a  general  divine  be- 
nignity. And  consider,  also,  the  same  sort  of  creatures 
having  likewise  somewhat  beyond  and  superadded  to  the 
mere  natural  image  of  God,  to  wit,  his  holy  image;  this  is 
the  effect,  (wherever  it  is,  as  the  ca,se  of  man  is  now  be- 
come,) and  can  be  the  effect  of  nothing  else,  but  special 
grace  :  but  this  I  only  lay  before  you  by  the  way  to  that 
which  we  are  to  insist  upon  particularly. 


LECTURE  XLV; 


Luke  ii.  14. 


Good  will  towards  men. 


The  firmer  branches  of  this  verse,  wherein  these  angels 
proclaim,  "Glory  to  God  in  the  highest,  and  on  earth 
peace,"  have  been  opened,  and  something  hath  been  said 
about  this  good  will  towards  men,  both  as  it  is  general  and 
special. 

Now  as  to  this  general  good  will  of  God  to  men,  I  shall, 

1.  Labour  to  evince  it  to  you  in  an  absolute  con.'.idera- 
tion.     And  then,  shall, 

2.  Speak  in  comparison  of  the  way  of  his  dealing  with 
another  sort  of  offending  creatures,  of  a  higher  and  nobler 
order  than  men.     Now, 

I.  To  evince  this  general  good  will  to  men,  according 
to  the  absolute  consideration  that  is  to  be  had  of  it,  I  shall 
make  use  of  two  sorts  of  mediums  or  arguments  to  thai 
purpose. 

(1.)  Of  such  as  are  antecedent  to  a  more  express  Gospel 
revelation  ;  and  which  will  therefore  respect  them  that 
have  not  the  Gospel,  or  that  never  had  it.     And, 

(2.)  Such  as  may  be  taken  from  the  Gospel  itself,  of 
which  you  have  a  summary,  an  epitome,  in  this  same 
angelical  proclamation  from  heaven  ;  it  seeming  suitable 
to  the  majesty  of  God,  to  make  his  angels,  though  not 
the  ordinary  ambassadors,  yet  the  extraordinary  ones,  of 
this  gracious  declaration  of  his  mind  and  counsel  towards 
men. 

But  as  to  both  these  sorts  of  arguments,  I  have  this  to 
advertise  you,  that  the  main  thing  I  shall  propose  to  my- 
self in  alleging  them,  will  not  be  so  much  the  evincing  of 
■  Preached  January  istti,  1695. 


the  truth  in  this  matter :  for  that  is  clear  in  itself,  shines  in 
its  own  light ;  and  indeed  as  to  this  part  of  God's  general 
good  will  to  men,  or  that  which  is  usually  called  common 
grace,  I  can  have  no  adversary,  we  have  none  to  oppose  us 
in  this  thing,  except  atheists.  It  is  true  indeed,  as  to  the 
other  part,  (his  special  grace,)  there  we  have  very  subtle 
adversaries ;  and  when  we  come  to  that  part,  I  do  hope, 
through  God's  assistance,  we  shall  be  enabled  to  maintain 
the  truth  against  them.  But  here  my  more  principal 
design  is,  to  let  you  see,  by  the  arguments  I  shall  allege, 
(which  will  clear  the  truth  too,)  the  mighty  importance  of 
what  we  are  now  asserting,  and  to  what  purpose  it  is  that 
we  ought  to  assert  this  general  good  will  of  God  to  men. 
Indeed,  that  we  shall  have  occasion  more  distinctly  to 
show,  when  we  come  to  the  use.  But  I  shall  hint  .some 
of  the  more  eminent  purposes  now,  that  it  may  the  more 
engage  the  attention  of  all  our  minds  unto  what  is  to  be 
insisted  on  to  this  purpose. 

It  will  be  of  most  direct  use  to  convince,  and  (if  it  will 
seem  good  to  God  so  far  as  to  bless  his  word)  to  mollify  the 
hearts  of  hardened  sinners  that  have  yet  nothing  of  special 
grace  appearing  to  them,  or  in  Ihem,  .so  as  to  make  way 
for  that,  it  being  God's  course  to  work  methodically;  and 
to  make  things,  which  have  an  aptitude  thereto,  subservient 
unto  other  things,  that  are  to  be  consequent  thereupon. 
It  would  certainly  induce  any,  that  would  u.se  their 
thoughts,  to  look  upon  it  as  a  black  and  horrid  thing  to 
be,  in  the  course  of  my  life,  with  an  obstinate,  obdurate 
heart  fighting  coniinually  against  goodness  itself,  and 
again.sl  kindness  and  good  will. 

And  it  is  of  mighty  importance,  too,  for  the  relieving 
of  awakened  and  doubting  souls,  that  may  be  hurried  with 
terrors  and  temptations  about  their  state  God-wards;  and 
who,  though  (it  may  be)  special  grace  hath  taken  place  io 
them,  yet  think  it  hath  not ;  so  as  to  let  them  see  what  re- 
lief is  yet  in  their  ca.se,  (as  black  as  it  looks  to  be,)  while 
they  are  under  the  dispensation  of  more  general  and  com- 
mon grace,  as  hath  a  leadingness  and  tendency  in  it  unto 
special. 

And  there  is  that  too,  which  will  be  of  general  import 
to  all  of  us,  every  day,  to  wit,  that  we  may  be  brought 
more  to  value,  and  to  savour,  and  relish  those  mercies 
which  commonly  go  into  the  account,  and  under  the 
census  of  common  mercies,  of  which  (God  knows)  we  have 
too  little  sense.  It  is  a  most  unaccountable  absurdity, 
(that  I  have  often  reflected  on  in  my  own  thoughts,)  that 
very  generally  mercies  should  be  thought  less  valuable,  for 
that  very  reason  for  which  they  are  the  more  valuable.  And 
so  it  is  commonly  in  reference  to  those  that  are  called 
common  mercies:  they  are  less  valued  for  the  self-same 
reason  for  which  they  should  be  more  valued;  that  is, 
because  they  come  in  an  ordinary  and  in  a  constant  course. 
As  health,  because  it  is  constant,  or  is  more  ordinary,  with 
the  most,  it  may  be,  it  is  for  that  very  reason  less  valued  : 
but  every  body  that  considers,  knows,  that  for  that  very 
reason  it  is  the  more  valuable.  It  is  better  sure  to  have 
continual  health,  than  health  intermitted.  So  the  use  of 
our  senses,  our  sight,  (for  instance,)  the  noblest  of  all  the 
re.st,  because  it  is  a  common  mercy,  therefore  it  is  cheap, 
and  of  less  account  with  the  most.  How  great  a  thing 
would  it  be  thought,  if  a  man  should  see  but  one  hour  in 
the  day!  How  would  the  return  of  that  hour  be  longed 
for!  Or  if  but  one  day  in  the  year;  0  when  will  that  day 
come  !  We  need  to  have  the  value  enhanced  more  with 
us  of  such  things  as  are  indications  of  God's  good  will 
towards  men  in  general,  that  they  may  have  their  due 
weight  with  us,  and  that  grateful  savour  and  relish  in  our 
spirits  which  they  challenge.     And  let  us,  therefore, 

1.  Upon  such  considerations  go  on  to  take  notice  of 
those  arguments  of  the  first  rank,  those  which  lie  without 
the  compass  of  the  Go.spel  revelation,  that  were  antecedent 
to  that  more  explicit  revelation  of  it,  and  do  fill  a  larger 
sphere  and  region  than  that  whither  the  Gospel  light  dif- 
fuses and  extends  itself:  for  though  it  be  true  that  the  text 
hath  a  special  reference  to  that  glorious  revelation  which 
was  now  to  commence,  we  are  not  to  think  that  this  good 
will  was  then  first  to  commence,  as  if  God  did  then  but 
begin  more  distinctly  and  explicitly  to  own  it,  and  speak 
it  out  J  but  there  were  not  obscure  indications  of  it  before 


Lect.  XLV. 


THE  GRACE  OF  GOD  IN  THE  RECOVERY  OF  APOSTATE  SOULS. 


12G3 


and  which  did  commonly  obtain  all  the  world  over,  even 
there  where  Gospel  light  obtained  not. 

1  shall  therefore,  in  speaking  to  that  head  of  arguments, 
show  what  it  is  that  men  might  collect  (if  they  would  use 
their  thoughts  and  understandings  aright)  from  such  ap- 
pearances of  divme  favour  towards  them.  And  because 
that  the  reasonings  of  men  may  be  looked  upon  as  having 
an  uncertainty  in  them,  a  sort  of  lubricity,  and  that  we 
cannot  with  so  much  clearness  conclude  from  mere  argu- 
ings  that  are  to  be  fetched  from  prmciples  that  lie  without 
the  compass  of  Scripture  ;  lest  any  one  should  think  them 
iniirm  upon  that  account,  I  shall  show  you,  as  we  go  along, 
how  Scripture  doth  strengthen  the  same  sort  of  arguments; 
and  how  we  are  directed  and  prompted  even  by  Scripture 
itself,  to  make  use  of  them  to  the  same  purposes.  And 
thai  which  I  shall  insist  on,  is, 

1.  The  very  nature  of  God,  whereof  all  men  that  have 
the  use  of  their  understandings,  have  or  are  capable  of 
having  some  notion  or  other.  For  he  hath  stamped  more 
or  less  of  his  nature  upon  the  very  nature  of  man,  upon 
the  human  nature  that  carries  in  it  a  signature  of  God. 
There  is  somewhat  that  may  be  known  of  God  in  men 
generally.  But  there  is  no  notion  of  God  that  is  more 
obvious  unto  any  that  do  apprehend  the  existence  of  a 
Deity  at  large,  than  that  he  is  the  best  of  beings,  the  first 
seat  of  all  goodness,  kindness,  and  benignity.  And  this 
revelation  of  God,  though  it  be  natural,  it  is  from  himself, 
who  is  the  author  of  all  nature,  and  of  this  very  nature  in 
special ;  the  immediate  author,  the  author  ,so  as  to  be  the 
exemplar  of  it  to  the  human  nature;  that  is  a  God-like 
nature  in  its  (irst  origination.  And  we  are  confirmed  in 
it,  that  is  not  a  false  conception  of  God  which  we  find  to 
have  obtained  generally  in  the  pagan  world,  OpLimus 
jyiaximus,  that  hath  been  the  common  heathen  language 
concerning  him.  But  this  is  an  impression  from  him.self 
npon  the  mind  of  man,  by  which  he  is  taught  and  in- 
Btructed,  even  by  nature  itself,  so  to  conceive  of  him. 

And  he  speaks  agreeably  hereunto  of  himself,  when  he 
tells  us  his  name.  There  is  this  sculpture,  this  signature 
of  his  name  upon  the  minds  of  men  every  where,  till  men 
have  studiously  and  industriously  abolished  and  razed  it 
out,  which  yet  totally  they  cannot  do  neither ;  not  so,  but 
that  the  remainders  of  such  a  notion  as  this,  cleaving  to 
their  minds,  do  fill  their  souls  with  so  much  the  more 
horror  by  intervals,  that  they  have  been  lately  engaged  in 
a  course  of  wickedness,  and  in  an  hostility  even  against 
the  best  of  beings,  against  Goodness  itself  Those  pangs 
which  such  do  find  at  such  tiines  in  their  own  spirits  from 
a  .secret  and  remaining  suspicion,  that  when  they  have 
done  all  they  can  to  think  God  out  of  beinc,  they  have 
been  but  rolling  a  returning  stone ;  they  have  been  but 
labouring  for  the  wind ;  they  can  effect  liolhing  when  the 
thoughts  return  upon  them,  when  in  spite  of  them  thev 
must  be  yet  constrained  to  conceive  with  a  certain  formido, 
that  God  is,  though  it  may  have  been  the  wish  of  their 
hearts,  O  that  he  were  not !  then  the  main  engine  of  their 
torture  must  be  the  apprehended  goodness  of  God.     For, 

Do  but  consider  if  indeed  he  is,  (whom  we  would  fain 
think  into  nothing  if  it  were  possible,)  then  it  cannot  be 
but  he  must  excel  in  goodness ;  the  first  thing  conceptible 
in  his  nature,  must  be  goodness.  Mere  philosophy  hath 
taught  men  so  to  think  of  God,  to  think  of  the  God,  as  a 
notion  antecedent  unto  that  of  power  and  might.  They 
place  that  in  the  very  summilude  of  all  that  excellency, 
which  they  ascribe  to  the  Divine  Being.  And  so  when  God 
himself  will  expressly  tell  us  his  name,  the  Lord,  The  Lord 
God,  merciful  and  gracious,  long-suffering  and  abundant 
in  goodne.ss  and  truth,  forgiving  iniquity,  transgression, 
and  sin  ;  though  he  will  in  no  wise  clear  the  guilty — a 
thing  mo.st  consistent  with  the  most  excellent  goodness ; 
for  that  goodness  were  fatuity,  were  stolidity,  that  were 
unaccompanied  with  such  a  severity,  that  were  iinexprcs- 
sive  of  it.  So  he  speaks  of  himself,  who  best  knows  his 
own  nature,  Exod.  xxxiv.  6,  7,  fi.  And  the  Scripture  is  full 
of  it  elsewhere.  That  there  is  such  a  natural  notion  as 
this  generally  obtaining  in  the  minds  of  men,  is  above  all 
demonstration, — that  it  cannot  but  be  so,  that  it  must  be 
so;  for  what  is  universal,  must  proceed  from  a  universal 
cause;  but  there  is  no  universal  cause,  but  God  alone. 
And  then, 


2.  This  good  will  of  God  towards  men,  is  to  be  further 
argued  from  his  continuing  of  man  (though  apostate, 
though  revolted  from  him)  in  possession  of  those  original 
excellencies  of  his  nature,  that  were  most  e.ssential  to  it, 
ihiough  the  several  successions  of  time  so  long.  That  is, 
as  to  such  excellencies  as  are  essential  to  the  nature  of 
man,  these  he  is  pleased  to  continue  man  in  the  possession 
o(  from  age  to  age,  and  from  generation  to  generation, 
though  he  be  a  revolted  apostate  creature.  He  might  have 
transformed  him  into  another  thing.  Men  might  have  pro- 
duced monsters  from  one  generation  to  another,  and  that 
as  a  mark  of  divine  severity,  for  that  once  they  did  apos- 
tatize. Into  what  a  horrid  thing  might  man'have  been 
turned  upon  the  first  transgression  ;  and  so  this  habitable 
world  be  inhabited  only  by  creatures  that  should  be  terrors 
to  themselves,  and  one  to  another  I 

It  may  be  said,  that  they  are  turned  into  worse  than 
monsters  by  sin  ;  and  it  is  very  true,  they  are  so.  But  that 
is  their  own  production,  and  not  God's  ;  so  they  have  made 
themselves,  that  is  true:  they  are  in  a  moral  sense  mon- 
sters; but  so  they  are  their  miscreants;  they  might  have 
been  so  in  a  natural  sense,  and  that  could  have  been  no 
injury  or  reflection  upon  the  Author  of  their  nature.  Merely 
natural  evil  is  ju.^tly  punitive  of,  and  doth  animadvert  upon, 
that  which  is  moral. 

But  that  it  is  not  so  ;  that  man  should  be  still,  as  to  his 
naturals,  the  same  intelligent  creature  that  he  was  ;  that  he 
should  from  age  to  age  appear  upon  the  stage  of  tliis  earth, 
with  a  mind  and  understanding  capable  of  comprehending 
so  great  things  ;  that  this  understanding  power  should  be 
so  many  ways  improvable;  that  the  soul  to  which  it  be- 
longs should  be  so  commodiously  lodged  in  a  tabernacle 
so  curiously  wrought  by  divine  art,  with  Goil's  own  hand, 
and  all  the  parts  and  members  thereof  written  in  his  book: 
a  contemplation  that  put  the  Psalmist  into  a  transport, 
"  Fearfully  and  wonderfully  was  I  made,  and  that  my  soul 
knoweth  right  well.  And  how  precious  are  thy  thoughts 
10  me,  O  God!"  They  were  these  thoughts  that  he  was 
reflecting  on,  concerning  the  very  Irame,  and  make,  aud 
nature  of  man,  in  that  139th  Psalm,  and  which  he  con- 
siders in  so  high  a  rapture  of  spirit. 

We  are  encompassed  with  wonders,  and  we  take  no  no- 
tice of  them;  that  such  creatures  as  we  should  .spring  up 
in  a  succession,  a  noble  sort  of  creatures,  God-like — bear- 
ing the  natural  image  of  God  upon  us.  Thus  it  is  with 
man  ;  though  revolted,  yet  God  lets  him  live  upon  this 
earth,  and  propagate,  and  continue  his  kind.  Let  him 
(saith  he)  wear  my  image,  to  put  him  in  mind,  and  that 
they  may  put  one  another  in  mind,  whence  they  were,  and 
who  wa.s  the  original  of  life  and  being  to  him,  and  of  that 
nature  which  they  have :  a  strange  indulgence,  and  a  most 
emphalical  arguinent  of  the  divine  benignity,  that  he  will 
let  such  creatures  go  up  and  down  in  this  world,  with  his 
image  upon  them,  though  they  have  fallen  from  him,  and 
are  universally  engaged  in  a  war  and  hostility  against 
him  ! 

You  have  heard,  heretofore,  (and  I  hope  generally  have 
not  forgotten,  at  least  cannot  be  ignorant,)  of  the  necessary 
distinction  of  the  natural  image  of  God  and  the  moral. 
And  this  is  the  wonder,  that  where  the  moral  image  of  God 
is  gone,  men  have  put  it  away  and  blotted  it  out,  that  yet 
the  natural  remains.  And  God  lets  it  be  so,  and  let  such 
a  sort  of  creatures  still  descend,  and  po.ssess,  and  inhabit 
this  world  ;  minds,  spirits,  so  commodiously  lodged  in  so 
apily  figured  tabernacles  of  flesh,  where  they  have  .so  many 
organs  for  the  use  and  improvement  of  the  reasonable  and 
immortal  mind,  that  is  put  into  ihose  tabernacles  as  the 
inhabitant;  by  which  it  can  exercise  .sense,  and  take  in  all 
the  light,  and  lustre,  and  glory  of  this  world,  and  enjoy 
the  sensitive  objects  wherewith  it  is  so  variously  replenish- 
ed. A  continual  argument  of  God's  benignity  and  good 
will  towards  men  ;  but  especially  that  hecon'inues  him  an 
intelligent  understanding  creauie  upon  thisearfh.  A  thing 
that  pagans  have  been  apprehensive  of  with  gratitude;  and 
it  is  a  "^hame  that  we  should  not  consider  it  more.  It  is 
that  which  history  hath  transmitted  to  us,  concerning  that 
noble  pagan,  PI  ito,  that  when  he  lava  dyin?,  he  solemnly 
gave  God  thanks  that  he  had  made  him  a  man,  and  not  a 
beast ;  and  that  he  had  made  him  a  Grecian,  and  not  a 
barbarian  ;  and  that  he  had  made  him  to  live  in  the  time 


1264 


THE  PRINCIPLES  OF  THE  ORACLES  OP  GOD. 


Part  II. 


wherein  Socrates  lived,  who  was  so  great  a  luminary  in 
his  lime. 

But  how  great  things  have  we  to  recount  as  additional 
to  the  human  nature.  The  human  nature  itself  is  that 
which  I  am  now  principally  pointing  at,  as  an  argument  to 
us  of  God's  good  will  towards  men,  that  he  lets  men  con- 
tinue, as  to  their  natural  being,  what  they  were  through  so 
many  ages  wherein  they  have  been  in  an  apostacy  from  him, 
and  rebellion  against  him;  especially  when  we  consider 
that  it  is  improvable ;  fur  religion  hath  its  ground,  its 
foundation  in  humanity,  in  the  human  nature;  otherwise, 
a  brute  or  a  stone  might  be  a  capable  subject  of  religion. 
But  masmuch  as  God  doth  continue  the  human  nature, 
and  make  that  descend,  he  doth  thereby  continue  capable 
subjects  of  religion,  and  capable  subjects  of  blessedness; 
since  religion  and  felicity  are  the  two  most  connatural 
things  to  one  another  in  all  the  world.  And  thus  Scripture 
doth  also  teach  us  to  recount  with  ourselves ;  to  consider, 
to  deduce,  and  make  our  collections  from  it;  when  it  tells 
us  of  the  spirit  that  is  in  man,  and  that  the  inspiration  of 
the  Almighty  gives  him  understanding,  to  make  him  wiser 
than  the  fowls  of  the  air,  and  the  beasts  of  the  field.  And 
when  we  are  elsewhere  told  that  the  spirit  of  a  man  is  the 
candle  of  the  Lord,  searching  into  the  inward  parts  of  the 
belly;  to  wit,  into  the  most  abstruse  and  hidden  things, 
those  that  are  most  recondite  within  a  man's  self.  And, 
again, 

3.  This  is  a  further  argument  of  God's  good  will  towards 
men  generally  considered,  that  they  are  taught  and  prompt- 
ed even  by  nature  itself,  to  consider  and  look  upon  God  as 
some  way  related  to  them  ;  to  look  upon  him  as,  upon  a 
natural  account,  a  father  to  them.  For  this  is  a  true  ac- 
count. It  is  true,  also,  that  there  is  a  more  special  notion 
under  which  be  is  so  to  some,  as  we  shall  have  occasion 
hereafter  to  show ;  but  he  is  so  in  a  common  notion  too. 
So  natural  light  hath  taught  men  to  account  and  reckon 
when  they  have  spoken  of  God  as  the  paternal  mind.  They 
have  considered  themselves  as  all  having  minds,  and  they 
have  conceived  of  the  divine  mind  as  the  paternal  mind, 
the  Father  of  all  those  minds.  They  have  spoken  of  them- 
selves as  God's  offspring,  and  you  ,see  the  scripture  quotes 
that  from  one  of  their  writers,  and  approves  and  justifies 
the  notion.  Acts  xvii.  28.  "  We  are  all  his  offspring,  a.s 
one  of  your  own  poets  hath  affirmed."  The  thing  is  true, 
(saith  he,)  your  own  poets  have  spoken  thus  concerning 
men,  that  they  are  the  offspring  of  God:  and  they  have  ap- 
prehended the  matter  aright;  they  are  .so,  he  is  upon  a  na- 
tural account  a  Father  to  them  :  a.s  Adam  is  said  to  be  the 
son  of  God  on  the  same  account. 

.  ^  And  it  is  a  conception  that  carries  a  gleam  of  light  with 
it,  that  God  should  style  himself  the  Father  of  spirits,  but 
more  particularly  the  God  of  the  spirits  of  all  flesh,  as  in 
that  Numbers  xxvii.  16.  It  is  true,  that  he  is  in  a  more 
particular  way  and  sense  the  God  of  .some.  But  they  are 
his  own  words,  to  call  himself  also  the  God  of  all,  of  all 
spirits  that  inhabit  and  dwell  in  flesh.  He  doth  not  call 
himself  the  God  of  another  .sort  of  spirits,  that  inhabit  not 
flesh,  that  have  sinned  against  him,  that  are  apostate  spi- 
rits ;  (as  the  spirits  of  men  also  are  ;)  but  he  calls  himself 
the  God  of  the  spirits  of  all  flesh,  implying,  that  he  hath 
not  universally  abandoned  the  spirits  of  men.  As  if  he 
should  have  said,  "  I  do  not  renounce,  I  do  not  quit  all 
claim  to  them,  I  have  affairs  to  transact  with  them,  as  I 
have  not  with  those  other  spirits,  that  are  thrown  out  of  my 
sight,  and  bound  up  in  chains  of  darkness,  and  reserved  to 
the  judgment  of  the  great  day  ;"  as  I  shall  have  occasion 
more  directly  to  spe  k,  when  I  come  to  speak  of  God's  good 
will  to  men,  considered  comparatively  with  the  course  of 
his  dispensation  towards  that  other  order  of  apostate  crea- 
tures.    And, 

4.  The  constant  exercise  of  God's  patience  is  a  great  ar- 
gument of  his  good  will  towards  men.  This  is  that  where- 
of they  not  only  have  a  notion  in  their  minds,  comprehended 
and  included  in  that  common  notion  of  his  benignitv  and 
goodness,  but  they  have  experience  of  it  in  fact  ;"and  it  is 
from  that  I  am  now  arguing:  and  it  is  a  mighty  cogent 
and  convictive  argument  of  God's  good  will,  if  it  be  but 
considered  what  men  have  to  argue  from,  in  reference  here- 
unto, especially  these  two  topics,  their  own  guilt  and  God's 
power. 


Their  own  guilt;  whereof,  since  man  hath  been  a  sin- 
ner, he  hath  had  some  natural  conscience  of  guilt  always 
accompanying  him.  And  more  or  less  men  have  con- 
sciences accusing  and  excusing,  by  turns,  as  the  matter 
lies  in  view  before  us,  Romans  ii.  15.  Now  let  recourse 
be  had  to  that  topic  of  men's  own  guiltiness,  that  hath  de- 
served ill  at  the  hands  of  God  ;  this  is  a  common  notion 
with  men.  Many  of  your  heathens,  though  they  do  not 
know  how  the  apostacy  came  about,  have  generally  granted 
that  man  was  in  a  state  of  apostacy  ;  that  he  is  not  in  the 
.state  that  he  was  at  first  made  in,  but  in  a  degenerate  sin- 
ful state  ;  and  it  is  spoken  of  as  a  thing  common  to  men, 
what  I  noted  to  you  but  now,  out  of  Romans  ii.  15.  that 
they  carry  accusing  consciences  about  with  ihera.  I  say, 
then,  do  but  consider  that  topic,  and  from  hence  go  to  the 
other,  that  of  the  divine  power:  and  nothing  is  more  obvi- 
ous to  men,  (if  they  will  use  their  thoughts,)  than  to  con- 
sider this,  that  he  that  made  such  a  world  as  this,  can 
easily  right  himself  upon  such  creatures  as  we  are  in  a  mo- 
ment, at  his  pleasure.  Then  lay  but  these  two  things  to- 
gether, (which  are  obvious  to  common  apprehension,)  that 
we  are  guilty  creatures,  and  he  is  omnipotent  God ;  we 
have  deserved  that  he  should  severely  animadvert  upon  us, 
and  he  can  do  it  at  pleasure  ;  hath  it  in  his  power  to  do  it 
when  he  will ;  and  yet  we  are  .spared.  What  doth  all  this 
signify,  but  a  continual  miracle  of  divine  patience  1  And 
what  is  that  to  be  resolved  into,  but  divine  goodness? 
"  Despisest  thou  the  riches  of  his  goodness  and  long  suffer- 
ing, not  knowing  that  the  goodness  of  God  should  lead 
thee  to  repentance"!" 

When  we  argue  from  hence  to  persuade  sinners  to  turn 
unto  God,  do  we  argue  from  a  feigned  thing?  Is  it  not  a 
great  reality  from  which  we  are  thus  directed  to  argue, 
when  the  Scripture  iLself  gives  us  the  direction"!  It  teaches 
men  so  to  consider  the  matter  themselves,  as  in  that  2 
Peter  iii,  9,  10.  "  The  Lord  is  not  slack  concerning  his 
promise,  as  some  men  count  slackness;  but  he  is  long- 
suffering,  not  willing  that  any  should  perish  ;  but  that 
they  may  come  to  the  knowledge  of  the  truth,  and  be 
saved."  And  we  are  to  account  the  long-suffering  of  the 
Lord  salvation.  What  doth  he  bear  with  an  offending 
creature  for,  in  so  continued  a  course,  when  he  halh  so 
many  advantages  against  him  .so  many  thunderbolts  in 
command  at  a  moment"!  Why  doth  he  spare,  when  the 
creature  is  guilty,  and  he  is  mighty  7  And  yet  he  .spares  : 
what  judgment  is  to  be  made  of  all  this"!  Why,  the  apos- 
tle tells  you  :  Count  the  long-suffering  of  the  Lord  salva- 
tion; to  wit,  that  he  doth  use  this  method  as  an  apt  me- 
dium, as  a  proper  means  to  bring  men  to  consider:  and 
if  they  will  not  consider,  they  are  loading  themselves  with 
guilt ;  somuch  the  more,  when  they  will  not  consider  what 
is  so  obvious,  what  lies  so  much  in  view  before  them. 
And  I  might  add,  again,  this  further  argument  from, 

5.  The  common  exercise  of  God's  bounty  towards  the 
children  of  men;  that  is,  that  he  doth  not  only  spare,  but 
sustain  them  ;  not  only  withhold  and  keep  off  from  them 
destructive  evils,  but  supply  them  needful  good  things. 
That  he  should  preserve  this  world  in  so  much  consist- 
ency, for  the  use  and  entertainment  of  offending  and  rebel- 
lious creatures,  those  that  seldom  or  never  take  notice  of 
him,  and  rarely  ever  give  him  thanks.  That  this  earth 
should  be  so  strangely  fertile,  through  all  the  succe.ssions 
of  time,and  productive  of  so  delicious  things,  so  pleasant 
things;  not  only  such  things  as  are  necessary  for  the  support 
of  human  life,  but  such  things  as  are  delectable  too,  yield- 
ing a  pleasing  entertainment  to  man  during  his  residence 
and  abode  here.  Oh,  the  riches  of  the  divine  goodness  to- 
wards apostate,  degenerate,  fallen  creatures  I  The.se  very 
things  have  a  diiclure,  a  leadingness  with  them.  When 
God  doth  immediately  please  and  gratify  sense,  there  is  an 
aptitude  in  this  to  instruct  minds  to  reach  the  understand- 
ings of  men,  to  oblige  and  prompt  men  to  consider  whence 
all  this  is,  and  upon  what  terms,  and  for  what  ends  and 
purposes. 

There  are  divers  other  things  congenerous  to  these,  which 
I  cannot  go  thnuigh  with  now,  as  the  continual  care  that 
he  takes  of  men's  lives,  that  he  hath  put  a  self-preserving 
principle  into  men.  It  is  true,  that  is  natural,  but  how 
came  it  to  be  so"?  It  is  from  the  Author  of  all  nature,  he 
could  have  made  (if  he  had  pleased)  the  contrary  as  natu- 


Lkct.  XLV.       the  grace  OP  GOD  IN  THE  RECOVERY  OP  APOSTATE  SOULS. 


1365 


ral ;  that  he  hath  prompted  men  to  live  in  societies  for 
common  mutual  defence;  that  he  hath  so  severely  threat- 
ened the  sin  of  homicide,  of  killing  or  destroying  a  man ; 
and  for  that  very  reason,  because  he  bears  his  image. 
"  This  creature  of  mine  I  will  not  have  touched,  for  he 
carries  my  image  upon  him :  I  will  not  have  any  violence 
offered  to  my  image."  That  he  did  take  so  particular  a 
care  even  of  that  wicked  Cain  himself;  put  his  mark  upon 
him,  lest  any  finding  him  should  slay  him.  It  speaks  a 
strange  tendency  of  man,  (though  now  an  apostate,)  that 
there  is  a  peculiar  sacredness  put  upon  the  life  of  man, 
beyond  all  other  creatures  that  do  inhabit  this  earth  ;  be- 
cause this  is  an  improvable  life;  this  is  a  thing  that  may 
be  grafted  upon;  noble  grafts  may  be  inserted  here  into 
a  human  life;  therefore,  that  I  will  have  counted  pre- 
cious, and  preserved  as  such  ;  so  as,  that  if  any  man  shall 
make  a  breach  upon  the  human  life,  he  shall  break  through 
my  law,  which  I  set  as  a  boundary  and  guard,  to  preserve 
so  valuable  and  so  precious  a  thing. 

And  then  he  takes  such  care  for  the  keeping  up  of  com- 
mon order  in  this  world,  that  he  hath  appointed  magis- 
tracy, government,  and  laws,  in  order  hereunto,  that  all 
may  not  run  into  confusion.  They  must  break  his  laws 
before  they  can  br.eak  one  another's  peace;  that  he  hath 
obliged  men  to  the  mutual  love  of  one  another,  wherein, 
if  it  were  observed  and  complied  with,  what  a  calm,  peace- 
ful region  would  this  world  be  !  So  that  men  might  have 
an  opportunity  to  consider,  at  leisure,  the  greater  concern- 
ments of  another  world.  He  hath,  as  to  this,  done  several 
things  most  highly  becoming  the  goodness  and  benignity 
of  a  God  towards  such  creatures  as  we  were  become. 

And  (Aen  the  obligation  that  he  holds  men  under  unto 


natural  religion,  and  the  several  exerci-ses  of  it.  Here  is 
a  mighty  demonstration  of  his  good  will  towards  men, 
that  he  will  not  dispense  with  them  as  to  this  thing; 
but  as  common  as  human  nature  is,  so  common  is  his 
law  running  in  that  nature,  obliging  men  to  some  religion 
or  other;  in  general  to  be  religious,  obliging  them  unto 
the  several  principles  and  duties  of  natural  religion;  to 
trust  in  God,  and  to  love  him  as  their  supreme  good,  with 
all  their  heart,  and  soul,  and  might,  and  mind,  which  is  a 
natural  law;  to  pray  to  him,  to  praise  him,  and  give  him 
thanks.  And  that,  whereas  he  is  pleased  to  have  a  house, 
a  dwelling  here  on  earth,  that  house  is  called  the  house  of 
prayer  to  all  nations,  and  he  will  have  all  flesh  coma 
to  him;  and  complains  that  they  do  not  come  to  him, 
nor  vnU  coTne.  When  looking  down  upon  the  children  of 
men,  to  see  who  inquires  and  seeks  after  God,  he  finds 
all  gone  out  of  the  way,  that  they  will  not  do  this ;  that 
they  will  not  say,  Where  is  God  my  Maker  1  This  he 
complains  of 

All  this  carries  a  mighty  argument  in  it,  that  there  is 
still  a  good  will  in  heaven  towards  men  on  earth,  as  neg- 
lectful of  God  and  themselves  as  the  children  of  men  are 
generally  become.  And  it  is  necessary  that  men  should 
understand,  and  now  that  when  they  are  charged,  when 
God  doth  so  highly  charge  them  with  sinning  against  his 
goodness,  it  is  not  a  nullity  that  they  are  charged  to  offend 
against,  in  all  their  neglects  of  God:  and,  in  justice  to 
him,  we  are  obliged  to  heighten  and  magnify  his  goodness 
to  men  ;  that  so  such  as  will  never  be  won  and  overcome 
by  this  goodness  of  his,  may  be  so  much  the  more  glorious 
trophies  to  that  justice  which  will  vindicate  the  wrong 
upon  them  at  last. 


THE  END. 


A  TABLE 

OP 

SUCH  SCRIPTURES  AS  ARE  ILLUSTRATED 

IN  THESE  WORKS. 


N.  B.  The  passages  distinguished  by  an  asterisk  are  the  Text  of  particular  Discourses. 


GENESIS. 

JOSHUA. 

Chap. 
ix. 

Ver. 

31 

Page. 
668 

Obap. 

Ver. 

Page. 

Chap. 

Ver. 

Paje. 

X. 

10,  11 

1178 

i. 

1 

1160 

xxiv. 

14,28 

419 

xi. 

20 

730 

759 



15 

509* 

xiv. 

14,  15 

316 



2 

507 



20 

741» 

xvii. 

9 

540 



27         1177,  *  1186 

— 

14 

993 

iii. 

17 

1197 

JUDGES. 

xxi. 

14,  15 

1128 

iy. 

3,5 

105 

xxvi. 

9 

314 

3 

509 

V. 

31 

665 



13 

507 

ix. 

6 

686 

xvi. 

20 

551,  605 

— 

5,  14 

1064 

xvii. 

1 

1106 

xxvii. 

10 

382 

xviii. 

19 

576 

I.  SAMUEL. 

— 

— 

524 

— 

17,  19 

873 

— 

8 

ibid. 

ili. 

44 

623 

xii. 

22 

535 

xxxii. 

— 

1206 

XXX. 

6 

708 

xxxiv. 

12,23 

91 

EXODUS. 

II.  SAMUEL 

— 

29 
30 

563 

598 

iii. 

14 

1059 

— 

31 

668 

XT. 

11 

654 

vi. 

20 

618 

XXXV. 

9 

865 

xxiii. 

21 

800 

xxiii. 

5 

1100 

— 

9,10 

940 

xxxiv. 

6 

742 

— 

— 

276 

— 

10 

1182 

LEVITICUS 

1263 

I.  KINGS. 

408 

xl. 

9 
PSALMS. 

989 

xxvi. 

23,25 

586 

viii. 

27 

321 

ii. 

3 

762 





667 

viii. 

5 

667 

NUMBERS. 

xxi. 

25 

1197 

ix. 

17 

390 

747 

xir. 

n 

357 

I. 

CHRONICLES. 

xii. 

I 

994 

13,  16,  18 

494 

— 

— 

1123 

— 

17,  18 

ibid 

iv. 

9,10 

928 

xiv. 

1 

75 





206,  294 

xvi. 

29 

79 

— 

— 

653 

xvi. 



512 

xxLr. 

9 

416,  430 

— 

2,3 

95 

xxiii. 

19 

495 

14 

414 

xvi. 

2,3 

689 

xxiv. 

3,  16 

646 

— 

5,6,7 

426 

xxvii. 

16 

298 

II 

CHRONICLES. 

— 

9,  10,  11 

325 

1264 

xvii. 

13,  14 

316 

vi. 

18 

104,  321 

— 

15 

191* 

DEUTERONOMY. 



941 

xviii. 

1 

682 

XX. 

12 

345 

xxiii. 

3 

364 

▼ii. 

7,8 

742 

— 

— 

506 



9 

492 

NEHEMIAH 

XXV. 

13 

708 

xxii. 

19 

524 

xxvii. 

8 

993 

18,20 

635 

ix. 

5 

613 

— 

13 

239,294 



29 

1140 

20 

78 

xiix. 

11 

926* 

xxvi. 

17,19 

645 

XXX. 

5 

795 

zxxii. 

3 

1114 

JOB. 

xxxi. 

14,  15 

312 

3,4 

906 

xxxii. 

8,9 

343 

— 

4 

334 

V. 

13 

1149 

xixvi. 

1 

679 

— 

4,5 

509 

vi. 

30 

598 

- 

9 

355 

xxxvi. 

9 

542 

iii. 

xxxvii. 

3 

337 

vii. 

— 

4 

351* 



xl. 

tj, 

7 

884 

viii. 

ilii. 

8 

312,  422 



— 

— 

620 

xi. 

— 

11 

387 

xii. 

iW, 

7 

1120 

xlix. 
li. 

11 

4 

316 
444 



4, 

5 

1233 

i. 

— 

10 

505 

ii. 

lii. 

5, 

7 

316,  327 

vii. 

— 

6, 

7,8 

749 

ix. 

liii. 

2, 

3 

626 

xi. 

Iv. 

17 

620 

— 

19 

655 

XXV. 

liu. 

8 

875 

xxvi. 

— 

11 

206 



Ixvii. 

2, 

3 

737* 

xxvii. 

— 

6 

408 

xxviii. 

— 

— 

208 



Ixviii. 

18 

104,  108 

XXX. 

Ixxvi. 

1 

742 

xxxii. 

— 

10 

1113 

xl. 

Ixxvii. 

2 

336 

xli. 

Ixxxi. 

12, 

13 

121 

Ixxxvii. 

2 

617 

_ 

Ixxxix. 

2 

958 

xlii. 

— 

31, 

34 

951 



— 

47, 

48' 

275* 



xciv. 

19 

336 



xcvi. 

11, 

13 

ibid. 



ci. 

2 

553 

xliii. 

civ. 

30 

505 

xliv. 

— 

33, 

34 

422 

xlix. 

— 

— 

397 

li. 

cvi. 

24 

357 

liii. 

ex. 

3 

79,  430 

cxv. 

3, 

4 

1175 



cxvi. 

9 

768 

liv. 

— 

16 

882 

Iv. 

cxix. 

11 

72-3 

Ivii. 

— 

38 

422 



— 

93 

555 

lix. 

— 

128 

318 

Ix. 

cxxxiii. 

1, 

2 

593 

cxxxix. 

7 

1106 

Ixi. 

— 

n, 

18 

747 

Ixiii. 

— 

21, 

22 

693 



cxli. 

2 

620 



cxlv. 

2 

ibid. 

Ixiv. 

PROVERBS 

Ixv. 

i. 

10 

798 

z 

— 

21 

1145 



— 

23 

101,  105 

Ixvi. 

— 

— 

441 



— 

33 

746 



iv. 

23 

384 

viii. 

12 

1117 

— 

34, 

35 

1231 

xiv. 

14 

359 

ii. 

— 

— 

212 

— 

— 

1223 

iii. 

— 

24 

913 

iv. 

xix. 

18 

1246 

viii. 

xxvii. 

10 

1249 

ix. 

xxviii. 

14 

796 

X. 

xiix. 

1 

789 

ECCLESIASTES. 

xiv. 

i. 

8 

670 

xvii. 

ii. 

13 

331 



— 

14 

ibid. 

_ 

iii. 

I 

1155 

xviii. 

PASSAGES  OP  SCRIPTURE. 

Chap.  Ver.  Paee. 


2 

1147 

ixxi. 

18 

79S 

25 

331 

— 

33 

314 

29 

132» 

xxxii. 

39 

598 

6 

11.55 

xxxiv. 

16,17 

498 

8 

605 

xliv. 

19 

719 

2 

1 

331 
1185 

" 

26 
EZEKIEL. 

498 

ISAIAH. 

xvi. 

8 

317 

16 

812 

— 

— 

432 

5 

539 

— 

38,42 

635 

13 

338 

— 

20,  21 

1055 

6 

106,  318 

xviii. 

4 

1248 

6, 

9 

587 

— 

18 

1145 

9 

738 

— 

29 

611 

6, 

8 

1030 

xxiv. 

16 

1033 

4 

1115 

xxviii. 

25,29 

764 

9 

603 

xxxiii. 

31 

795 

11 

106P 

xxxvi. 

26,27 

860 

16 

571 

— 

27 

314 

29 

1153 

XXX  vii. 

1,  11 

606 

21 

862 

— 

10,  19 

596 

14, 

15 

578,  605 

— 

24,27 

108 

17 

277 

xxxix. 

29 

503* 

8 

951 

xliii. 

10,  11 

83 

21, 

23 

346 

22, 
I, 

23 
5 

1116 
739 

DANIEL. 

3 

729 

ii. 

34,35 

577 

8, 

9 

346 

iv. 

17 

740 

21 

88 

V. 

23 

312 

25 

1221 

vi. 

10 

618 

22 

718 

— 

19 

720 

5 

419 

— 

25 

734* 

15 

535 

xii. 

2 

1220 

12 

1067 

1 

1209 

HOSEA. 

2 

542 

11 

1248 

iii. 

5 

1146 

I 

577 

vi. 

3 

600 

3 

106 

ix. 

1 

596 

14 

551 

xi. 

4 

80 

15 

1108 

— 

— 

533 

21 

533 

xiii. 

— 

629 

1, 

2 

577 

— 

9 

790 

19 

208 

— 

14 

1030 

1 

886 
906 

xiv. 

1 

861 

\ 

783 

JOEL. 

iO 

717» 

ii. 

28 

577 

14 

1139 

3 

1117 

AMOS. 

1 

420 

17 

602 

iii. 

2 

497 

20 

249 

6 

736 

— 

1227 

1, 

2 

409 

MICAH. 

3 

383 

6 

577 

ii. 

7 

548 



10 

1254 

JEREMIAH 

iv. 

1,2 

577 

vi. 

9 

736 

27 

866 

16 

672 

31 

865 



7 

94 

12, 

13 

862 

14 

2 
6 

943 
399 
1203 

HABAKKUK 

iii 

17 

1221 

12 

1153 

11 

1068 

ZECHARIAH 

25 

617 

10 

718 

iii. 

8,9 

80 

21 

492* 

vii. 

5 

500 

5 

1172 

I. 

12 

388 

9 

1116 

xi. 

8 

942 

17 

847 

— 

10,14 

596 

n. 

12 

827 

xiv. 

17 

583 

PASSAGES  OF  SCRIPTURE. 


1269 


MALACHI. 

Chap. 

Ver. 

Page. 

Chap. 

Ver. 

Page. 

chap. 

Ver. 

Paee. 

i. 

35 

890 

xiv. 

15 

1111 

ii. 

19 

78 

— 

16,  17 

1128 

i. 

6 

914 

iii. 

5 

103,  109 

— 

17 

673 

8,13 

623 



6 

99 

XV. 

9 

867 





503* 

— 

10 

474 

MATTHEW 



— 

1242 

— 

14 

1148 





766 

xvii. 

24,25 

1173 

i. 

•21 

920 



16 

80,94 

— 

26 

1147 

V. 

6 

551 



— 

792 

— 

28 

538 

10,11,12  710 



10, 

17 

871 

— 

— 

654 



16 

1259 



19 

1326 

— 

30 

443 



23,24 

690 



20, 

21 

546 

xix. 

35 

581,  589 



43 

694 

iv. 

20 

881 

XX. 

21 

856 



44 

ibid.  696 

24 

507 

— 

21,27 

337 



44,45 

484 

V. 

26 

1111 

— 

1145 



1308 



39 

886 

— 

27 

1153 



49 

646 



42 

922* 

xxi. 

13 

1011 



48 

1103* 



43 

887 

XXV. 

23 

731 

vi. 

ai 

414 



45 

504 

xxvi. 

18 

355 

32,  33 

316 

vi. 

37 

800 

xxvii. 

23 

426 



34 

329* 

45 

427 



20,21 

748 



68 

889 

ROMANS 



24 

1088 

vii. 

17 

598 



33 

1250 

37 

107 

i. 

20 

665,  1056* 

ii. 

7,  11 

663 



39 

357 

— 

18,28 

1082 

at,  27 

734 

viii. 

43 

901 

— 

20,28 

783 

X, 

23 

332 

44 

1106 

— 

21 

645 

xi. 

3 

886 



45 

519 

— 

28 

1203 



13 

773 



47 

ibid. 

— 

32 

485 

xii. 

31 

785 

ii. 

34 

1310 

ii. 

4,5 

941 

xiii. 

43 

843 

X. 

17 

93 

— 

5,6 

1145 

xvi. 

16 

917 

28 

998 

— 

6 

90 

26 

790 

xi. 

16 

979* 

— 

— 

520 

xix. 

5«1 

1014 

25, 

26 

325 

— 

6,7 

729 



27 

866 







1032 

— 

7 

316 

xxii. 

37 

393 

xii. 

27, 

38 

100 

— 

11 

313 

— 

37,40 

671 





496 

— 

12 

1083 

xxiv. 

13 

804 



32 

102 

— 

— 

1142 

XIV. 

1,  13 

733 

xiv. 

1 

1183 

— 

13,  15 

1301 

— 

18 

319,  428 

1, 

3 

239 

— 

15 

1264 

— 

21 

965' 



16 

535 

— 

23 

1067 

xxvi. 

41 

733 



21, 

22 

354,  370 

iii. 

2 

1082 

Xiviii. 

18,  19 

584 



28 

1011 

— 

18 

749 

— 

19,20 

311,425 

XV. 

5 

545 

— 

19 

1210 

— 

1000 

XVI. 

8 

771 

— 

— 

90 

xvii. 

2 

892 

V, 

1,2 

802 

LUKE. 

3 

1094 

— 

2 

325 



7 

580 

— 

3,4 

826 

ii. 

14 

1255* 



17 

83 

— 

5 

737* 

— 

29 

1044 



21 

220 

— 

12 

1193,*  1200 

— 

34 

443 



34 

314 

— 

17,21 

1032 

vii. 

30 

1153 

XX. 

31 

761 

vi. 

11 

1210 

ix. 

20 

891 

— 

13 

1244 

xi. 

13 

534,  549 

ACTS. 

— 

— 

414,  424* 

xii. 

47,48 

1142 

— 

17 

103 

xiii. 

16 

1004* 

i. 

6, 

7 

572 

— 

— 

358 

xiv. 

26,28 

1037 

7 

701» 

— 

— 

511,559 

XV. 

10 

1000 



7 

332 

vii. 

1,6 

463 

iviii. 

1,8 

724» 

ii. 

6, 

7 

580 

viii. 

1 

785 

xix. 

41,42 

435* 

11 

789 

— 

2 

660 



42 

788 



16 

577 

— 

3,4 

314 

XX. 

36 

322 



37, 

38 

106 

— 

6 

105 

xxi. 

19 

364 



38 

856 

— 

7,8 

438 

— 

295 



38, 

39 

535 

— 

7 

512 

— 

— 

571 



46 

598 

— 

5 

533 

— 

25,  &c. 

708 

iv. 

28 

117 

— 

— 

655 

xxii. 

29 

511 

32 

598 

— 

16 

111 

— 

29,30 

901 

V. 

3 

636 

— 

18 

314 

_ 

3, 

4 

1094 

— 

— 

543 

JOHN. 



20 

996* 

— 

— 

714 



24 

581 

— 

— 

1130 

i. 

1 

759 

vii. 

51 

100 

— 

19 

915 



2,3 

1165 



942 

— 

23 

1028 



12,  13 

688 





719 

— 

24 

238,  993 





1131 

viii. 

22 

7.52 

— 

— 

800* 



1138 

X. 

2 

018 

— 

27 

496 



14 

884 

36 

883 

— 

28 

1151 

— 

— 

438 

xi. 

18 

858 

— 

30 

1138 

1270 


5 

1109 

7 

764 

19 

717 

10 

519 

— 

864 

13 

455 

16 

515 

33 

95,  100 

35 

1131 

1 

413 

2 

384 

_ 

558 

9 

692 

12 

830 

4 

933» 

8,  10 

671 

10 

593 

— 

650 

11 

232 

1,3 

183 

— 

1113 

7,9 

311 

9 

314,  317 

17 

363 

22 

769 

17,  18 

593 

25 

751 

IN  1  till 

20 

lNS. 
550 

23,24 

953 

9,  10 

368,  369 

543 

9 

1138 

11 

664 

12 

240,  258 

— 

900 

5 

1001 

9 

734 

— 

100,  101 

8 

511 

13,  13 

696 

15 

999 

9 

235 

13 

901 

17 

531 

19 

1137 

24 

870 

30,  31 

377 

277 

39 

1344 

2 

1055 

C 

1163 

21 

318 

27 

991 

11 

4S8 

13 

301 

— 

708 

7   1187,  1189 

5 

593 

6 

484« 

8 

323 

9,  12 

1015 

12 

1016 

19 

1052 

34 

438 

45 

1209 

24 

1030 

— • 

513 

22 

1138 

— 

764 

NTHi;s 

lNS. 

20 

1139 

21 

361 

15,  16 

999 

PASSAGES  OF  SCRIPTURE. 

chap.  Ver.  Page. 


16 

991 

3 

907 

6 

508 

17 

1261 

17,  18 

513,  533 

18 

358 

10 

108 

— 

199 

2 

Oil 

— 

757,  763* 

3 

780* 

4 

1306 

6 

436 

— 

452 

8 

705* 

13 

507 

— 

1170 

16,  18 

238 

17 

199,  265 

— 

1130 

17,  18 

1009 

18 

543 

1 

1178 

4,  5 

998 

5 

239 

7 

310,  315 

8 

1031 

9 

416 

10 

317 

11 

993 

— 

774 

13,  14 

682 

14 

872 

14,  15 

318 

17 

505,  535 

19 

663 

— 

1228 

19,20 

103 

13 

548 

16 

108 

18 

415 

5 

414,  417 

12 

525 

18 

632 

4,5 

775 

3 

1194 

10 

532 

5 

933,  942 

3 

1081 

14 

552 

GALATIAN 

3. 

4 

975 

19 

314,  318 

— 

998 

_ 

871 

20 

318 

— 

303 

— 

880 

1 

953 

13,  14 

314 

102 

953 

14 

549 

13 

1199 

4 

207 

— 

1136 

9 

629 

4,5 

873 

6 

868 

11 

706 

14,  16 

591 

16 

387 

_ 

461,*  465 

17 

544 

18 

552 

19 

594 

22 

395 

— 

261,  394 

25 

528* 

1 

507 

6-9 

727 

8 

524 

— 

843 

10 

909 

15 

510 

EPHESIANS. 

3,17, 

19  823 

4,5,6 

1257 

7,8 

1117 

11 

1133* 

17 

507 

— 

659 

18 

542 

20,21 

103 

22,  23 

597 

23 

1107 

2 

99 

— 

1342 

10 

548 

12 

333 

— 

8«8 

18 

539 

18,22 

101 

16 

548 

16,  19 

107 

207 

19 

1107 

3 

594 

4 

ibid. 

10 

314 

18 

75,  428 

— 

939 

— 

542 

— 

1063 

20,24 

83 

21,22 

380 

22,23 

1312 

34 

861 

30,31 

471 

8 

358 

— 

504 

9 

559 

— 

906 

15,  16 

316 

18 

101 

30 

535 

1 

915 

PHILIPPIANS, 

6 

535 

9,10 

543 

9,11 

998 

21 

ibid. 

22,24 

1025 

23 

973* 

24,25 

323 

29 

545 

7,8 

314 

12,13 

100 

445 

547 

1226 

15 

909 

16 

524 

— 

780 

3 

508 

5,6 

869 

10,  11 

366 

14 

251 

18,  19 

299,984 

20 

366 

PASSAGES  OF  SCRIPTURE. 


28 

845 

4 

377 

6, 

7 

339 

18 

913 

COLOSSIANS. 

10, 

14 

711 

11 

264 

1-2 

326 

— 

906 

13 

956« 

16 

UtH),  1162 

16, 

21 

321 

19, 

20 

102 

19, 

21 

1107 

21 

428 

— 

938,*  944 

26 

781 

27 

91-2 

29 

999 

2 

93 

— 

47-2« 

3 

597 

6 

1053 

9 

1107 

19 

794 

■23 

383 

1 

529 

1, 

2 

976 

3 

3-25 

— 

531 

5 

559 

10 

1119 

11 

643 

14 

595 

16 

554 

17 

318 

10 

ITTPQC!  A  T 

505 

12 

])N 

ANS. 
512 

13 

516 

8 

531 

10 
1 

208 
553 

16, 

17 

843 

17 

223 

5 

732 

6 

731* 

9 

763 

23 

r^TV 

505 

1  A  TVTQ 

LrlKbaAJ- 
6 

UJN 

lAINo. 

90 

8 

764 

10 

512 

11 

100 

1, 

2 

573 

3 

83 

10 

722 

11 

1083 

13 

600 



1138 

5 

400 

— 

263 

— 

545 

I.  TIMOTHY. 

5 

487 



688 

13 

95 

14 

877 

1, 

2 

937 

6 

859 

14 

1195 

16 

473 

— 

1258 

— 

989* 

8 

615 

3 

380 

4—6 

466 

6 

234 

II.  TIMOTHY. 

6 

554 

7 

111 

— 

451 

— 

507,  600 

12 

415,  429 

10 

835 

19 

107 



211 

20, 

21 

425 

23 

466 

24 

ibid. 

24,25,261206 

5 

904 

7 

794 

12 

706 

14 

1040 

16 

1069 

1, 

2 

1052 

2 

658 

TITUS. 

1, 

2 

818 

11 

630 

16 

629* 

3 

1204 

11, 

12 

529 

3, 

4,5 

899 

4, 

5 

949 

HEBREWS 

2 

1162 

14 

676 

2 

791 

2, 

3,4 

1073 

4, 

5 

438 

10 

92 

11 

513,  527 

12 

861 

2 

721 

14 

314 

9 

1138 

12 

1049* 

9 

836 

11 

1144 

18 

663 

lil, 

20 

729 





828 

10, 

11 

738 

4 

94 

26 

635 

28 

1227 

29 

507,  537 

— 

790 

34 

728 

36 

292* 

38 
1 

315 

ibid. 
209,  261 

2 

315 

— 

759 

3 

65 



1158* 

— 

583 

4 

320 

6 

829 

_ 

873 

16 

1010 

— 

521 

16 

819 

38 

321 

2 

T29 

3 

774 

9 

333 

— 

1130 

— 

915 

22,23 

1000 

513 

667 

23 

421 



1012* 

7 

1052 

20 

107 

20,21 

822 

20,22 

546 

JAMES 

2 

708* 

4,5 

385 

9,  10 

103 

12 

1038 

14,  15 

336 

18 

914 

17 

545 

18,  19 

724 

22 

720* 

8 

991 

8,  10 

689 

15,  16 

556 

19 

677,  738 

23 

951 

— 

851* 

15,  17 

486 

4 

397 

13,  15 

316 

15,  16 

1185 

7,8 

571 

9 

699 

15 

1039* 

I.  PETER. 

3 

238,  976 

3,4 

520 

10,  11 

852 

13 

554 

— 

801 

18 

063 

21 

879 

22 

697 

23 

83 

23,24 

907 

1,2 

476 

2 

533 

4 

83 

9 

356 

— 

542 



732 

7 

616 

16 

539 

18 

102 

18,20 

105 

21 

ib  1 

22 

103,  317 

15 

337 

19 

1068 

8 

957 

10 

995 

— 

713* 

II.  PETER. 

3,4 

855 

IS 

991 

1273 


17 
20 

4 

7 
15 

I.  JOHN. 


901 
655 
762 
833 


5 

654 



1120 

5,6 

905 

5,7 

358 

6 

636 

7 

541 

5,8 

1137 

14 

533 

13 

904 

15 

946 



763 

23 

893 

29 

510 

1 

439 

2 

315 

3 

1015 



523 

6 

506,  542 

10 

484 

16 

986 

17 

650 

PASSAGES  OF  SCRIPTURE. 


Chap. 


18 

847 

29 

769 

12 

659 

13,15 

82 

16 

588 

16 

654 

19 

394 

20 

650* 

1 

527 

1 

882* 

3 

662 

4 

506 

7 

1091* 

16 

445 

18 

957 

18,19 

1242 

19 

72 

19 

529 

III.  JOHN. 

11 

438 

JUDE. 

4 

1141 

19 

718 

21 

850 

24 

1018 

REVELATIONS. 


5 

871 

6 

420 



511 

18 

309* 

4,5 

547 

10 

957 



746 

17 

799 

1,2 

530,  598 

4 

752 

7 

311 

15,16 

718 

17 

550 

18 

853 

11 

1177 

9 

314 

— 

993 

9 

1035 

9 

1194 

15 

649 

16 

568 

10 

1116 

1 

311 

6 

506 

14 

1035 

4 

791 

5 

1255 

INDEX. 


AnaTH,  ace  iuu",  i-iitf . 

Adains,  Mr.  Richard,  his  character,  976. 

Adoption,  what  it  is,  ill.  among  the  Romans,  pub- 
lic and  private,  both  alluded  to  in  Scripture,  297. 
of  grace,  834 

Adrice,  to  those  who  fear  they  shall  perish.  799. 

AM'Ctions,  wherein  to  be  counted  joyous,  709.  im- 
provement of,  desired,  713.  See  Diseases.  Bene- 
fit of,  to  good  men,  1008. 

Angels,  why  we  have  so  little  intercourse  with,  not 
to  be  accounted  for  by  reason,  86.  redemption 
contemplated  by,  92.  reasons  of  mercy  to  us,  and 
not  to  the  fallen,  95.  their  stability  owing  to 
Christ,  103.  reasons  for  Chnst  being  made  iheir 
Lord,  321  not  so  suitable  to  be  employed  in  sa- 
ving men,  989,  sometimes  emploj'ed  in  the  affairs 
of  the  church,  1000.  their  kind  propensions  to- 
wards men,  1020.  saying  of,  at  the  birth  of  Christ, 
opened,  1258. 

Anecdote.  oC  Rev.  Mr.  Roger's  method  lo  fix  atten- 
tion, 10S5. 

Apostacy,  of  mankind  general,  see  CoTvuptinn. 
Meditating  a  revolt  is  seminal,  336.  of  mankind 
total,  525.  contentment  a  preservative  from, 
819. 

Apostleship,  of  Christ,  end  of  it,  271.  how  far  Paul 
made  his  peculiar  for  his  willingness  to  stay  lun- 
ger on  earth,  1025. 

Armageddon,  battle  of,  568. 

Assurance,  no  common  thing,  242.  unwillingness  to 
die  for  want  of,  291, 1025.  of  divine  truth,  God's 
illumination  necessary  to,  356.  of  un'lerstandine, 
what,  174,  481.  not  the  privilege  of  all  God's  chil- 
dren, 951. 

Atheism,  religion  better  defended  against  by  prac 
tice  than  by  argument,  8.  unreasonable,  42.  un- 
comfortable, ib.  unaccountable,  43.  madness, 
294.  Jews  secured  against,  350.  encouragement 
against,  569. 

B 

Baptism,  sign  of  entrance  into  the  Christian  state, 
110.  insufficiency  of.  to  salvation,  232.  should 
be  followed  with  personal  dedication,  361,  4i7, 
430,  949.  sign  of  the  cross  in,  see  Cmtfor- 
mity.  On  exclusion  of  parents  in,  aee  Ccrpe- 
nant. 

Bates,  Dr.  William,  his  character,  9S3. 

Baxter.  Mrs.  Margaret,  her  character,  1029. 

Benefactor,  God  to  be  considered  our  greatest, 
427. 

Blasphemy  against  the  Holy  Ghost,  443. 

Blessedness,  of  the  righteous,  a  treatise  on.  191. 
subject  of.  see  Righteousness.    Nature  of. 


and  other   animals,  17.   inordinate  „., 

267,  287.  glorified,  see  Death.     Influence  of,  on 
the  mind.  845.  absence  fi-om,  1021.  over- indulging 


Calamities,  public,  what  provokes  God  to  inflict 


s^  of,   hindiTs  the  soul  tending 


Regentra- 

Charity,  excellence  of  It  unspeakable.  483.  uni- 
formity but  of  Httle  service  to  the  church  with- 
out it.  ib.  that  to  our  union  with  each  other, 
which  piety  is  to  our  union  with  God,  ib. 


Children,  comfort  under  the  loss  of  good,  306.  of 
God.  his  relation  terminates  on  their  spirits,  333, 
947.  of  behevers.  to  be  considered  among  visi- 
ble Christians  wiule  in  tiieir  minority.  458, 
1010.  when  capable  of  making  a  profession,  no 
longer  to  be  considered  in  their  parents,  1010. 
address  tti,  from  the  doctrine  of  universal  depra- 
vity, 1248.  efl'ect  of  sin  on  birth  of,  1252.  disposi- 
tions with  wliich  their  loss  should  be  borne, 
ib. 


of  his  undertaking,  ii.  final  end  of  his 

nation,  ib. 
ChTistianity,  end  of,  restoration  to  the  divine  like- 
ness, 220.  interest  of,  not  that  of  a  party,  326. 
evil  of  considering  the  doctrines  of,  which 


ty.  433  tolly  of  treating  ludicrously,  ib.  unrea- 
sonable to  require  more  than  the  standing  e%i- 
dence  of,  434,  whether  there  may  not  be  equiva- 
lent evidence  now  with  that  of  primitive  time,  454. 
glory  and  success  of.  in  its  primitive  simplicity, 
460.  lamentation  over  its  declension,  ib.  best 
means  to  unite  interests  of.  see  Union.  God  has 
nut  made  it  the  measure  of  men's  civii  rights,  499. 
dispute  about  essentials  of,  597.  apprehension  that 
it  must  undergo  a  temporary  death  previous  to  ita 
revival,  987. 
Christians,  disagreements  among,  unnatural,  526. 
gracious  habils  of.  need  continual  influence,  544. 
obligations  of,  to  eood  works,  549.  fault  of.  if  they 
walk  not  in  the  Spirit,  553.  the  part  they  have  to 
do  in  the  divine  life,  555.  impotency  without  the 
Spirit,  556  growth  of.  scriptures  referring  to  it 
'".   prir  ■'■- -    '  ..■-.-.-.       ^   .,. 

Church,  national,  no  proof  that  God  has  appoint- 
ed such,  173.  guides  of,  no  power  to  exclude 
from,  ib.  parochial,  if  persons  obliged  to  com- 
mune with,  see  Confoimity.  Prosperity  of  the 
Christian  before  the  end  of  time.  562.  state  of  per- 


Spirit  from,  ib.  was  become  despicable  when 
Mahomet  arose,  565.  prosperity  of,  for  a  thou- 
sand years.  568.  this  should  be  pleasing  to  us. 


ival  of  public  calamities,  586. 
sons  respecting,  reserved  in  God's  own  power,  701. 

CoTiimunion,  a  reciprocation  of  loves,  231.  with 
God.  pleasure  attending  it,  360.  all  to  be  re- 
ceived to,  whom  Christ  would  receive,  ib.  sin 
for  any  persons  tn  make  terms  of,  which  Christ 
hath  not  made.  457.  mischiefs  to  the  church  from 
chancing  Christ's  terms  of.  458.  no  less  a  sin 
than  to  change  the  terms  of  the  covenant,  ib. 
Christian  or  ecclesiastical,  what  is  to  be  the 
measure  of  it.  931, 

Co7npas$ion,  Christ's  in  curing  diseases,  1004.  See 
Tears. 

Confoimityo^  persons  to  the  established  mode  of 
worship,  392  differences  among  those  who  do 
not.  maybe  accounted  for.  ib. 

Confidence,  madness  of  self  1197. 

CoTMCJfwce,  nameot.  little  known  among  pagans. 
242.  apprehension  of,  concerning  future  judgment, 
313.  pleasure  of  a  good,  360,  inconvenience  of  a 
Bcnipulous.  334.  sinning  again.st,  393  ministers  to 
appeal  to.  427.  of  other  men  not  to  be  judged  by 
us,  469.  to  commune  with,  recoinmemted  to 
christians,  554.  ministers  commending  themselves 
to  every  man's,  757. 

CoTisideration.  necessity  of  it  in  reliirion,  236,  414. 

Conslatitine,  his  victory  over  Maxentlus,  56S. 


chief,  188.  necessary  Tor  important  trutS,  ib  per- 
nicious when  a  man's  element,  ib.  camaiity  of 
religious.  457.  considemtions  why  ChrisUans 
should  lay  it  aside,  471. 

Contentment,  the  best  way  to  attain  it,  28.  Chris- 
tians should  endeavourto  grow  in,  256. 

Conviction,  necessary  to  reconciliation,  945. 

CoTTUplwn  of  human  nature,  evidence  of,  72. 
sense  of  several  pagans  about,  ib  Gospel  account 
of.  more  distinct  than  any  previous,  438.  different 
degrees  of  observable,  see  Enmity. 

Covenant,  our  entering  into  with  God  gives  no 
new  right,  90.  of  grace,  amplitude  of,  108.  sum  of 
the  Mosaic,  109.  our  part  of.  summed  up  in 
faith  arid  repentance,  451.  difference  between 
God's  and  human,  467.  author  of.  321.  inedia- 
of,  822.  children  entered  into  by  their   pa- 


■enta,  but  when  c 


;  to  enter  mlothemselvi 


Creation,  not  impossible,  66.  perfections  of  God 
seen  in,  1058.  first  of  God's  external  acts.  1158. 
objects  of,  1160.  agent  in,  1162.  ascribed  to  each 
peison  in  the  Trinity,  ib  distinct  agency  in,  ib. 
act  of,  1163,  of  all  things  out  of  nothing.  1164. 
atheists' objectionto,  answered.  1167.  better  to  be 
understood  by  faith  than  by  rational  search,  1169. 
use  to  be  made  of  the  doctrine  of.  1171.  of  man, 
see  Man.    New,  see  Regeneration. 

Creeds,  a  Christian  society  may  agree  in,  459.  use 
of,  ib.  words  of.  not  to  be  deemed  sacred,  ib. 
communion  not  to  be  restricted  by,  460 

CurcellcEus,  his  arguments  against  the  divine  im- 
mensity, 54. 

Curse,  how  Christ  made  a,  for  us,  78. 


Darkness,  deliverance  from  the  power  of  956. 

Day  of  grace,  those  who  live  under  the  Gospel 
have  a,  438.  not  of  equal  clearness  to  all,  ib. 
greater,  in  some  respects,  to  the  Jews  in  Chnst'8 
time  than  to  us.  ib.  greater  to  the  Jews  and  Gen- 
tiles at  the  first  publication  of  the  Gospel,  ib. 
has  itj)  limits.  442.  duty  of  those  who  havi 


should  be  reconciled  to,  302.  Christ's  dominion 
over.  311.  of  friends,  submission  to.  319.  of  rela- 
tives. 963,  997.  of  Lazarus,  979.  not  so  formidable 
a  thing  as  commonly  supposed,  1026.  Ood's  de- 
temiination  lo  put  a  perpetual  end  to,  1531.  ef- 
fect of  the  fall,  1212.  spiritual,  what  it  compre- 


Debts,  how  farpunishment  to  be  considered  as,  see 
Punishment. 

Decrees  of  God,  definition  of  the  term.  1133. 

Dedication,  advantages  of,  359.  of  ourselves  to 
God,  413,  nature  of  414.  personal,  recommended, 
417,  inducements  to,  419.  See  Covenant,  Yield- 
ing to  God. 

Defeats  and  delays  in  religion,  cautions  against, 


Depravity,  universal,  504.  wretchedness  of,  not 
imderstood.525.  remedy  of,  not  apprehended,  526. 
see  Fall. 

Desire,  af>er  heaven,  fruii  of  reeeneration,  233.  af- 
ter God.  pleasure  resulting  from  it,  360.  fruit  of 
love,  373,  inordinate  lo  know  future  events,  see 
Thovghffvlness. 

Despair,  cautions  against,  to  good  men,  387.  to  sin- 
ners under  conviction,  3<)9  no  ground  of,  793.  to 
precede  hope.  837.  should  of  our  own  strength. 


1274 


wisdom,  14.  1117.  infinity.  34.  coodr 

969,  1122  unily,37.  1085.  knowtetige,  51,  lllS.  om- 
nipresence. ^53.  holiness,  207,  1120  lo  be  atudied, 
949.  all -sufficiency,  liutt  general  remarks  on  the, 
1119.  justice,  1121.  See  Juslice.  Fairlifulneas, 
1121. 
Divine  will,  acts  of,  1133.  distinctions  of,  1134.  ge- 
neral propositions  concerning,  1135.  particiiiar,  ib. 
coansel  of,  concerniiig  the  general  affairs  of  men, 
1146.  nature  of,  114S,  dops  not  exclude  liunian 
prudence,  1149  nor  prayer,  1150.  instmction  to  be 
derived  from.  1153.  directions  for  practice,  1153. 


Education,  advantages  ofa  pious  one,  325.  neglect 
of.  lamented,  ib. 

Encoitragements  to  sinners  under  the  Gospel.  792. 

Enm  ity  of  unconverted  men ,  explained ,  938.  proved , 
939  reflections,  942.  See  Corruptions,  Recon- 
ciliation. 

Epicurus,  sentiments  of,  considered  and  confuted, 
23  saying  of  240. 

Epicui  ean  Deity,  short  account  of,  45. 

Epictetua,  saying  of,  6S8. 

Eternity  of  the  world,  disproved,  13,  64,  1166. 

Examination,  concerning  religion,  propriety  of  9. 
paper  of  the  author's  on  an  important  subject, 
xiil.  of  ourselves,  236,  241.  364.    See  Conscience. 

Ezfljnp^eofChrist,  representation  of  divme  holiness, 
82.  inducements  to  conform  to,  ib. 

Expiation,  see  Sacrifice. 


Face  of  God.  meaiiing*of  the  phrase,  see  Vision. 
Fainting  in  the  ministry,  disavowed,  774.  encour' 

agements  against,  ib. 
Fairclough,  Mr.  Richard,  his  character,  965 
Faith,  the  Spini  received  by,  107.  refers  to  God  as 
r  sovereign  Lord,  and  as  our  sovereign  good. 


tionfrom  it,  295.  in  the  promises,  how  to  be  

cised  in  dedicatmg  ourselves  to  God.  415  in 
Christ,  necessary  to  peace,  437.  in  the  future  tran- 
quilUty  of  tlie  church,  566  the  necessity  of,  835, 
imparted  by  God,  854.  nature  of,  868.  properties  of, 
669  infers  devotednesa  to  God,  871.  liberty  towards 
God.  875.  obligations,  S76.  connexion  with  adop- 
tion and  regeneration,  882.  includes  assent,  8S5 
founded  on  divine  testimony,  ib.  true  and  false 
distmguished,  888.  influence  of,  on  the  will  and  af- 
fections, 891.  fragment  of  particular,  in  prayer, 
1039.  creation  an  object  of,  1159 

Pall  of  man.  U92.  sin  of,  1193.  how  it  came  to  pass. 
1194.  inferences  from,  1 197.  death  consequent  upon, 
ib.  nature  of,  considered  generally,  1200,  univer- 
Bttlity  of.  1205  aggravations  of.  1206.  inferences 
from,  1209.  God  vuidicated  in  the  permission  of, 
1235 

Family  religion,  six  sermons  nn,  603. 

Father,  endearing  representation  of  God  as  our, 
1104.  name,  how  to  be  Ihouebi  of.  1106. 

Fear,  of  God,  corresponds  with  his  ereatness,  255. 
pleasure  attending  it,  360.  of  hell,  often  a  preser- 
vation from  it,  3«7.  450.  not  useless,  820 

Fire  of  the  city  of  London,  short  account  of.  736. 

Friendship,  what  it  signifies,  354.  with  God,  nine 

Funeral,  rites,  decency  of,  1012.  sermons,  see  titles. 


heaven,  206.  misiakes  concerning,  211.  ad' ._  _ 
ges  of,  ib.  goodness  of,  see  Divine  naturf  Like 
ness  to.  its  reality,  35S,  instruments  in  cifuctinc, 
ib.  nature  of.  y59  objections  to,  answered,  367-  hi- 
ding of  his  face,  what,  563.  justified  in  liiding  the 
Gospel  from  some,  788  friendship  with.  851  coun- 
sels from,  853.  communications.  854.  forgives  free- 
ly, 858  brings  into  covenant  with  himself,  Mg, 
holds  fellowship  with  his  people.  860.  secures  thnir 
growth  in  grace,  ib.  restores  backsliders,  861.  kind- 
ness in  not  withdrawing  his  Spiritv^s  heals  the 
Boul,  864.  inquired  after,  ib.  graceifif^in  man's  re- 


Good,  God  the  chief,  351.  difference  between  spiritu- 
al and  external.  929. 

Gosvel,  Its  not  being  more  known  owing  to  the 
wickedness  of  men,  120  men's  dislike  to  its  con- 
stitution, folly  of,  235.  preaching  of,  will  be  more 
universal,  603  recommends  itself  by  Wa  truth.  759. 
by  it,ii  precepts,  762,  by  its  prohibitions.  763  minis- 
try of,  to  be  addressed  to  tlie  conscience,  766.  how 
hidden  to  souls  that  are  lost,  780. 

Oovernment,  human,  cannot  be  absolute,  13.  di- 
vine, we  are  incompetent  judges  of,  86  proper 
there  should  be  arcana  in,  87.  See  Prescience. 
Civil,  see  Magistrates. 

Gmce.  common  and  %'incible.  lOO,  105.  of  the  Spi- 
rit, disposes  the  heart  to  blessedness  in  God, 
243,  hope  for  special,  in  the  use  of 


terms  of  the  Gospel  to  be  obtained,  440.  objection 


INDEX, 

to  all  men's  not  obtaining,  answered,  441.  if  ex- 
pected to  follow  any  thing  done  by  us,  ib.  day  of, 
see  DiJ/. 

Gregory  Naziamen,  sayinp  of.  569. 

Glory,  greatness  of  God's,  m  designing  his  people 
for  neaven,  234.  of  God,  eminently  signified  by  his 
name  in  Scripture.  493.  future,  to  be  meditated 
of  heaven,  842.  of  the  body,  at  the  rgpur- 


Heathens,  believing  in  Christ  not  a  duty  of,  till  they 


pel  revelation.  438. 

Heaven,  vast  amplitude  of,  321  number  Of  its  inha- 
bitants, ib.  glorious  employ  of,  844.  difference  be- 
tween and  paradise,  1189. 

Heresy,  in  what  sense  the  term  used,  bow  distin- 
giiished  fi^m  error,  463. 


God  the  anthor  of,  857,  of  God.  see  Divine  7ia- 
ture.  Of  the  saints,  effect  of  regeneration,  999. 
Holy  Spirit,  his  influence  intercepted  by  sin,  78. 
Christ  oi'tained  the  power  of  communicating,  by 
his  sacrifice,  79,  his  apency  is  in  a  rational  way, 
80.  in  what  sense  communicated,  97,  the  builder 
and  inhabitant  of  living  temr-les.  loi.  106  fulness 
of  given  into  Christ's  power,  102,  aclually  given 
fay  him,  104.  his  agency  in  producing  joy,  282.  his 
inward  illnminations,  351.  whence  holy  disposi- 
tions called  the,  ?67.  what  reas^ona  pinners  have 
to  expect  his  grace.  441.  sin  against,  443  his  work, 
in  reference  to  particular  persons.  503  variotis 
names  of.  507  hnw  we  are  born  of,  508  necessity 
of  his  work  on  the  heart,  510.  511  not  believed  by 
many  called  Christians,  515  maintains  the  life  of 
his  people.  529  in  what  manner,  532.  certainty  of 
this,  534.  wonderful  prace  of,  537.  hazard  of  wit^ 
drawing  from.  ib.  walking  in  the,  538  pri^ilegebf 
'  '  541,   commumcatioits    necessary  to. 


ib.  atlainatjle  by  believers,  547.  duty  of,  549.  du' 
ties  connected  with  grace  from,  550,  some  ol 
the  operations  of  said  to  be  onr  acts  also.  553, 
causes  o*'possessma  so  little  of  his  influence.  554, 
means  to  attain  mi  re  of  ib  neglect  of  intolera 
ble  sin,  5fil   work  of,  in  reference  to  the  Christian 


and  a  spirit  of  prophecy,  574.  efficacy  of  ... 

fluence  to  produce  prosperity,  ib,  what  needful  to 
produce  it,  575  union  produced  by.  593.  suspen- 
sion of  to  be  dreaded.  605.  sin  and  consequence 
of  vexing.  717.  his  striving  with  sinners,  942. 
Hope,  much  of  the  present  hapriness  of  sainlscon- 
sisls  in.  238.  i(s  use.  76.  cnnecied  wilh,  but  dis- 
tinct from  faith,  ib  the  great  entrine  that  -moves 
the  worli!,  247.  of  the  perfect  state  pressed  upon 
Christians.  260.    makes  pati 


_.  „..jwered  811.  before  and  after 

sinn  di.stininiished.  815.  mark  of  sonship,  816.  ad- 
vantaees  of,  617.  827  founded  on  the  covenant, 
821.  attended  with  difliculties.  824  exhortation  to, 
831.  new  creature  madn  up  of,  841, 

Hitman  nature,  capacities  of  to  be  studied,  848. 

Humility,  towards  God.  should  answer  to  his  high 
'\cellency  :  towards  ourinferiors,  to  hjs  gracious 


Jerusalem,  walls  of.  built  in  troublous  times,  ser- 
mon on.  734. 

Intake,  worship  of  against  light  of  nature,  364.  of 
God,  in  man,  see  Likeness  to  God. 

iTrrmortaliiy.  see  SouL  Life. 

Impatience  to  be  cnarded  against,  851. 

InfaltibiUty.  papal,  cannot  he  proved.  426. 

Infide's.  notional.  433    practical,  ib.  believers  by 


fiilure  state,  210. 

,..  .  .   ,  _  to  God.  190.  in 

the  prospect  of  future  blessedness,  260.  directions 
for  att.ainiiig,  261.  eminent  Christiau  duty,  see 
Delight  in  God. 

Israel,  how  to  be  imderstood,  567.  prophecies  not 
fulfilled  to  natural  ib. 

Judge,  unjust,  parable  of.  sermon  on,  724. 

Judging,  other  men's  consciences  not  allowable, 
182,  46'9.  476. 

Jud^nenti,  presaces  of  how  to  he  regarded,  341. 
temporal,  sotneiimes  follow  spiritual,  432.  See 
Punishment. 

Julian,  prrseciition  of.  569. 

Justice,  comprehends  all  God's  moral  attributes,  34. 
difference  between  human  and  divine.  89.  regards 
the  good  of  others,  90.  punishment  of  sm.  effect 
of,  ib.  preserves  the  peace  of  the  world.  255. 

Jitstificalion,  little  dinercnce between  and  pardon. 


111.  doctrine  of,  opposed  in  the  apostolic  age,  462. 
Paul's  reasoning  against  its  opponents,  ib.  in 
what  Christians  agrte  respecting.  465.  differs  in 
some  things  from  tnat  of  human  judicature,  467. 
inseparable  from  sanctification,  ib. 


Keys  of  hell  and  death,  meaning  of,  311.  power  ol, 
312. 

Kingdom,  of  Christ  on  earth  introductive  to  his  in 
heaven.  322.  of  God,  what,  510.  none  admitted  to, 
but  those  bom  of  the  Spirit.  511,  privileges  of  its 
subjects.  513  government  of,  514,  perpetuity  of, 
ib.  constitution  of.  spiritual.  5S6,  a  growing,  527. 
opposed  to  Satan  3,  958.  of  darkness,  deliverance 
from,  ib 

Ki?igs.  different  influence  of,  on  the  church.  575. 

Knoiv/edge,  God's,  see  Divine  nature.  Increase 
of  to  be  sought.  250  several  sorts  of  mentioned, 
ib.  of  things  to  come,  immoderate  desire  of,  340. 
of  God,  desired,  354,  means  of  attaining  a  more 
clear  and  distinct,  403.  our's  worth  little  without 
love,  471.  imperfection  of,  in  the  present  state, 
1015.  proper  object  of,  1016.  perleciion  of,  in  hea- 
i6.  transforming  influence  of,  ?i  wholeofrt 


Law,  of  nature,  defined,  8C.  given  to  Adam,  105, 110, 

132.  of  works  and  faith,  195.  See  Righteousness. 

Gospel  doe^  not  abrogate.  378.  611.   obscure  in 

some  things,  in  others  clear,  612. 
Letters.  t*t  Lady  Russel,  on  the  execution  of  Lord 

Ru.ssel,  xviii    to  the  Ei-shop  of  Lincoln,  xxiji.  to 


lady  on  the  loss  of  a  daughter,  ib  two  1 . 

married  couple,  1037.  to  a  lady  on  the  decease  of 
her  parents,  ib.  to  the  same  on  the  death  of  a  son, 
10;«.  two  to  Mr.  Spdsbur>-.  ib. 
Liberty,  mora],  of  a  saint,  in  what  it  consists,  216. 
perlection  of,  in  heaven,  ib.    pleasure   resulting 


fro 

Life,  inordidate  concern  for.  cautions  against,  266, 
316,  3M.  of  man,  vain,  27"  practice  becoming  the 
expectation  of  a  future.  284.  indifference  proper 
towards  the  aifairs  of  this,  285  spiritual,  in  the 
BOul,  530.  influence  wiiich  maintains  it,  531.  ex- 
cellence of,  536,  misery  of  man-without  it.  537. 
words  of  this  life  explained,  996.  wisdom  of  God 
in  implanting  strong  love  to  nur  natural,  1021. 

Light,  of  the  Spirit,  538.  communication  of,  im- 
phed  in  walking  in  the  Spirit,  541.  necessity  of, 


Lord's  supper,  remarks  on  gesture  at,  184.  who 
have  a  right  to.  457  unsuitable  to  join  with  those 
uncharitable  spirit,  480.  disposi- 


_  .r  of  the  regenerate.  527  what  it  is, 588  ando.^ 
brother,  seventeen  sermons  on,  650.  various  evi- 
dences of,65l.  diffictdtiesof,  653.  reasons  of  these. 
653.  great  obUgations  to,  661.  vanity  of  excuses 


92-^   no  medium  between,  and  enmity,  945. 

— ,  OF  GoD.  manifested  in  heaven,  206.  greatness  of, 
to  his  people.  2.4.  assurance  of.  gives  delight,  370. 
as  a  father,  534. 

— ,  TO  OUR  cotnflTRV.  Sentiments  of  pagans  on,  940. 

— ,  TO  MEN,  impression  of  God's,  255.  pleasure  of 
it.  when  duly  regidated,  362,  effects  of,  590.  592. 

— ■  TO  SELF,  irregular.  2fi6  regiila',  363.  obligations 
of  lo  love  each  othi-r,  527.  what  it  is;  589  inordi- 
nate effect  of,  692.  whether  it  can  be  predominant 
in  the  Christian,  847.  to  God  and  ourselves  con- 
nected, 848.  among  Christians,  means  of  union, 
see  Unit 


violation  of,  692. 


Ma0strate,  minister  of  God,  explained,  932.  derives 
his  power  from  God,  933.  designed  for  good  of 
men,  934  duty  of  those  under  government,  to  bh- 
sist  him  in  his  station,  936. 

Man,  reli  ion  his  distinguishing  character.  9,313. 
his  state,  by  creation,  sermr/n  on,  132  made  prin- 
cipally for  God,  274.  vanity  of  as  mortal.  275. 
what  ends  he  should  propose  to  lumself.  278.  in  a 
state  of  probation.  292.  indiflerence  of  to  eterni- 
ty, 516.  misery  of  in  an  unreeenerate  state,  521. 
apostacy  of,  total  525  prone  to  artificral  religion. 


lost,  784.  why.  786.  cause  of  787.  liable  to  be, 
fivm  despair,  827.  his  heart  softened  by  hope,  806. 
union  of  soul  and  body,  mystery  of,  1023. 

Mary.  Queen,  her  character,  1019. 

Matter,  not  eternal,  or  necessarily  existing,  10- 


proved  against  a  French  WTiter,  13. 


Mcucinitts  Tyriys,  caution  ofi  against  aBcribing  any 

thine  coTMtreal  to  the  Deity,  llSfi. 

Mead^  Mr.  Matthew,  hia  character,  994. 

Mediator,  three  offices  of.  197.  knowiedpe  of  God 

ill  the.  ilelightful,  354.    design  of  his  mediation, 

496.  treasury  of  the  Spirit  lodged  with.  535.  great 

necessity  of  a,  673.    See  Ch rial.    How  reciim-dcii 

Rfrrnicilialion. 

1  future  glory. 


19,  to  the  distressed,  an  imitation  of  God, 
ail. 

Metella,  sacrifice  of,  prevented,  by  substitution, 5S3. 

Miniaiers,  pathetic  lamentation  of,  when  unsuc- 
cessftd.  245.  their  teaching  only  subordniute,  4'27. 
have  Uieir  share  of  the  Spirit,  when  pk'niitiill]; 
poured  out  on  the  cltureh.  574  gri'st  solicitude  ol, 
779,  the  Spirit,  by  his  niierations  on  their  hearts, 
strives  witli  sinners,  942.  leasuns  why  they  may 
desire  to  depart,  975,  mean.^  tliey  are  to  use  in 
their  work,  939.  end  of  their  minisrry,  to  save 
themselves  and  others,  how  to  b<'  uii'lerstood,  ib. 
to  preach  as  they  have  oiiportunitj    9S9, 

Ministry,  what  a  person  snoulii  do  when  a  faitntidi 
is  withilrawn,  454.  deals  with  men's  consciences, 
766.  to  be  adapted  to,  770.  encouragements  in,  774, 
779.  means  of  conversion,  777  rewards  those  em- 
ployed in  it.  77S.  conscience  to  be  engageii  in,  780. 

Miracles,  ineffectual  without  the  Spirit,  604  use 
and  need  of,  930.  those  of  Christ  benevolent,  1006, 

Misery,  of  the  unrighteous,  249.  God  cannol_be 
pleased  with  the  eternal,  of  those  who  love  him, 
407.  much  of  future,  consists  in  unsatisfied  desire, 
411.  and  in  the  self-loathings  of  impure  sinners. 
216.  spiritual  and  eternal,  436.  perpetuity  of  (u- 
ture.  436.  degrees  of,  in  spiritual  death,  1225.  See 
Punisfimcnr. 

Moral  virtue,  s^e  Virtue. 

MorrorOy  see  Thoughtfulv^ 


Motion,  suiiposes  selfacling  being,  13.  an  intelli- 
"of 


gent 


.  14. 


INDEX. 


course  on,  1012.  See  Blessedness.  Soul>  Death, 
Resurrection. 

Persecution,  mure  rare  for  llie  duties  of  natural  re- 
ligion, than  for  those  purely  Cllristian.  331,  resolu- 
ti.ins  in  prospett  of,  ib.  flight  in  time  of,  332. 
tiioughtfulm-ss  of  future  eutlerings  under,  forbid- 
den, 336  wiikcdn.88  of.  to  bring  men  to  commu- 
nion, ASO  the  b<  st  preparative  for  suflering  under, 
if  called  to  it,  4S2 

Perseverance,  necessity  of,  804.  patience  requisite 
817.  erourids  to  hope  for,  820 


Pleasure,  religious. 

tion. 
plot,  gunpowder,  se 
Popery,  notion  of  dominion 


Delight,  Joy,  Satisfac 


956. 


I  the 


quisites  to  the  nght  use  of,  ib.  persuasion  to  use, 
500    of  Jesus,  see  Jesvs. 
I^aiure.  human,  capacities  of,  848.  divine  goodness 


to  prepare  for  the  kingdom  of  God,  511. 


Oaths.  Vus  judgment  about  taking,  x- 

Occasional  conformity,  letter  on.  xlv. 

Old  Testament,  saints  under  the.  believed  a  life  to 
come,  193  a  Messiah  to  come,  437. 

Omniscience,  see  Knowledge. 

Oracles  of  God,  meaning  of  the  term,  1047.  princi- 
ples of.  what,  1050.  necessity  of  ttaching  them, 
1051.  method  by  which  to  be  taught,  ib.  goodness 
of  God,  in  givingthem,  to  be  adored.  1054.  suit- 
ableness of,  to  intelligent  creatures,  ib.  rashness 
of  persons  prolessing  religion  without  seeking  to 
understand  them,  ib.  folly  of  such.  1055  nature  of. 
show  the  excellency  of  the  Christian  religion,  ib. 
teaching  of,  not  to  be  opposed,  ib.  temper  ueces- 
sary  for  learning  them,  ib. 

Order,  family,  576.  restored  in  man,  by  regenera- 
tion. 659. 

Orthodnxy,  in  fundamental  doctrines,  necessary, 
232  vanity  of  a  religion  which  is  placed  in  mere 
speculative,  475.  without  charity,  mischievous,  ib. 
not  too  great  stress  to  be  laid  on.  1091. 

Owner,  God  our,  425.  and  first  to  the  mediator,  428. 


Paradise,  felicity  of.  1188. 

Pardflfi,  ditVeretice  between  God's  and  man's.  87. 
obtained  by  Christ.  94  connected  with  the  com- 
munication of  the  Holy  Spint,  110.    See  Recon- 

Parents,  duty  of.  1244.  ad\'ice  to,  1249. 

Par'y.  in  religion,  350.  vanity  of  that  religion  which 
consists  informs  chosen  by  a,  381,  488  mischie- 
vous to  the  church.  458  love  to.  a  hinderance  of 
union.  475.  See  Union,  Communion.  Unreason- 
ableness of  rejoicing  at  the  sins  of  others,  because 


began 
piapaTchurch,  185.  Sec  Infaflibiiity.  Mercy  of 
the  deliverance  from  the  effects  of,  on  November 
5th,  956  much  greater  to  be  delivered  from  the 
spiritual  power  of.  957.  the  character  of  that  inte- 
rest. 958.  monstmus  degeneracy  from  Cluistianity, 
959,  their  doom.  ib. 

Portion,  how  God  capable  of  being  a,  see  Delight. 

Potaer.  of  God,  proof  of.  14.  glory  of.  206.  spiritual, 
necessary  for  walking  in  the  Spirit,  543,  545.  na- 
tural, not  sufficient  for,  544. 

Prayer  for  grace,  the  duty  of  awakened  sinners. 
247.  248.  452,  455  for  the  Christian  interest,  332,  for 
a  knowledge  of  future  events,  not  proper,  346. 
Christ's,  for  his  enemies. 445.  intercession  for  oth- 
ers a  proper  part  of.  491.  discourse  on.  from  the 
name  of  Goil.  492  apostolical.  545.  that  the  way 
of  God  may  be  known  upon  earth.  737.  neglect  of 
secret  and  family,  an  evidence  of  enmity  against 
Gnd,  940.  particular  faith  in.  1039. 

Prfdc/ermmafion.ofmcn  by  God  to  sinful  actions, 
disproved,  117.  pretences  for  it,  answered,  ib.  nB. 
notions  entertained  by  the  Dominicans,  120  differ- 
ence between  immediate  concourse  and  determi- 
native. 128.  objections  answered,  130.  theauthor's 
sentiments  stated  distinctly,  503.  See  Providence. 

Premonitions,  not  suddenly  to  be  rejected,  342, 
repine,  if 


voured  with  then 
Prescievrr.  nf  r, 


ih 


should  be  fa- 

■r-r^nnrilpable- 


Ilurai  fi 


the 


KllH-! 


Presumpi 

Pretence  of  love  to  God.  without  love  fo  our  bro- 
ther, cause  of  686.  jibsurdity  and  falsehood  of  6S7. 

Principles,  of  a  graciou^^  person.  571.  implanted  by 
the  Spiht.  58B.^f  the  oracles  of  God.  see  Oracles. 

Promises,  all  connected  with  that  of  the  Spirit,  los. 
of  the  covenant,  under  the  Christian  dispensation, 
ib.  no  temporal,  absolute.  109,  410.  whether  any, 
of  the  first  grace,  247.  diflerence  between  and 
threatening.  43a.  495. 

Proneness,\o  formality  in  religion,  661. 

Propensities,  contrary  ioJIody  and  mind,  846. 

Prophecy,  when  those.'^ot  srriptural.  are  unduly 
regarded,  344,  gifl  of.  not  to  be  prayed  for,  346.  See 
Premonitions. 

Protestant  Union,  see  Union. 

Providence,  God  the  conserving  cause  of  all  other 
beinirs.  3^1.  Epicurean  notion  of,  see  Epicurus. 
Thouehtfiilness  for  the  future  e\-ents  of,  forbidden. 
332-  providential  restniints  from  sin,  to  be  thank- 
fully owned,  4SS.  God's         -'■     


Punishment,  how  Christ's  suffenngs  a.  see  Sacri- 
fice. Sinners  are  liable  to.  by  violation  of  the 
law  of  nature,  110.  bow  released  from  it,  by  par- 
don, ib.  for  sin,  how  requiredbydivine  justice,  see 
Justice  In  what  sense  to  be  accounted  a  debt, 
196.  God  hath  reserved  to  himself  a  latitude  in  in- 
flicting temporal,  432.  the  unalterable  conne.vion 
of.  in  another  world,  with  sins  unrepented  of,  433. 
of  magistrates,  for  the  pood  of  mankind,  see  Ma- 
gistrates.   The  sting  of  future.  835.  God's  chas- 


1275 

answered.  945.  what  assurance  of  success,  247.  oh- 
liEfttions  of  the  regenerate.  250.  sermons  on.  M2. 
difference  it  maki-fi  be  ween  men,  what  it  nignifies 
as  a  birth,  894.  what  as.  a  divine  birth,  696.  its  con- 
nexion with  faith  ill  Chii^t,  916. 

Rfjcic  »g.  .--ee  Juy 

Reiigifi'i  '  !■''  ntiti  ^myi- n^   \   ■-■■o  iTrniinds  of,  see 

E^f--"""  ■'■■■■■     - '-■•'•'"  ■■V''ry"here.lO 

reus«i[i  1..   ■.  ■   ■■    ii  'i.     .    ■    ■    ■  :  :  'hu  cl.aructer  of 

ninri,    II  :<:    r   ..      ,:.<..  :,-     ihrOUllh   thp 

wh.h'ut  ii       H    i|„,„  iiui  ■--  .  m:.I1..'W  which 

aie  necesfliiry  in.  riM  .-.mti  :  ■  ■  ■■..;- .;m  .  of, 
526.  vanity  of  a  formal  |iiiM' 

Repentance,  rioi  asufUcirni  -■  ■     .    ■    >    ,    '.,  n.e 

divine  government.  87,  In   i     like  a 

holy  God.  255,  pleasure  mii  imIm  i  'i  m  ll^^  ac- 
company yielding  ourselves  in  Gnd.  429,  necessa- 
ry to  our  peace.  437.  gift  ofGod,  656. 

Resolution,  iniportance  of.  817 

Respecting  Qj  persons,  culpable  in  matters  oi 
right. &'•   IM 

ReStOl'it.v     ,,[-|JSn   rr.;,n     7"     liKirSS  of  it    l6.   ne- 

Pesmi',  I  -     (I  I     -     .  ,    -.;i;y  to  this  end, 

327.    >■■    i  '  !■■  imiipn.     , 

Re«-r:w.,.  ,.,  -1,  ,,.,'.  :.,,--,n,i„fhappiness 
to  saints  at  the.  ■z-.is  c'in;pliting  ol  the  body  of 
Christ,  224.  display  of  the  glory  of  his  kingdom, 
lA- of  the  body,  hope  of.  845.  ,   -.  j- 

Revelation,  use  and  end  of.  70,  genera!  proof  of  di- 
vine original  of,  ib.  an  external  and  internal,  240. 
God's  inward.;     ' 

ccssity  of,  uni.^,...»..j    — -, -—     -- 

written,  ib.  absurdity  of  alcoran  in  comparison  of, 
1079.  confined  to  so  few  nations,  considerations 
on,  1082.    See  Oracles.  Scriptures. 

Revenge.  9\\enKS9  of  a  disposition  to,  88.  when  as- 
cribed to  God  in  sacred  Scriptures,  explained,  ib. 
evil  ofa  revengeful  temper.  481. 

Rdcard.nn  eye  to  it  not  unwarrantable.  247. 

Righteousness,  commonly  in  sacred  Scriptures  sig- 
nifies universal  rectitude.  194.  sometimes  more 
limited,  ib.  refers  to  some  law  of  God.  195.  this 
law  requires  gracious  principles.  »6.  how  far  the 
law  of  works  yet  in  force,  ib.  qualifies  for  blessed- 
ness, P.  8.  man's  original,  see  Man  Of  Christ, 
docs  not  supersede  holiness,  &c.  237  it  makes  not 
the  sins  of  believers  cease  to  be  sins,  247.  God 
imputes  it.  855.  ,     ^_    ,. 

Ruler.  God  our  sovereign.  427.  the  Mediator  as  me- 
diately so,  428.  See  Dominion,  GovernmeTit, 
Kingdotn,  Magistrates. 


I  awful  regard 

Sacrifice,  of  Christ,  fitness  of,  to  make  way  for  re- 
conciliation, 78.  considered  as  a  punishment  for 
sin,  not  unjust,  79.  procured  theSrint.  ib.  necessi 
lyof.  84.  no  less  recompense  sufficient.  93.  some- 
times taken  in  a  general  s 


Saint, ; 


'  of. 


t  lobe  judged  by  present  appear- 


tofo 


.489. 


Pa.9sions,  ascrified  to  God,  how  to  t>c  understood, 
S9.  \-i-2.  416.  455  to  be  kept  under  command.  285. 
patii-nce.  a  cnnquf  st  of  disorderly.  295-  furious.  692. 

Patience.  ^  pniiu>  ylory  of  the  divine  majesty.  255. 
waitin;;  for  the  blessedness  of  future  life,  262.  dis- 
courue  on  same  subject,  "nature  of  it,  &c.  292. 
.294 


__    __  „  belonging    _ 

Knowledge.  On  earth,  effect  ofthrist'iJ  underta- 
king, 1257.  between  God  and  man,  1260 
People  of  God,  not  impossible  for  God  to  reject  a 
people  once  his  own.  492.  good  men  dread  it.  26. 
ar^ment  in  prayer  from  the  name  r)f  God  against 


this.  I 


^Nai 


Perfection,  of  God,  see  Gnd  and  particular  attri- 
butes. Absolute,  what  it  imports,  31.  can  never 
belong  to  a  creature  34.  difficulties  about  it.  35. 


1  futii 


eligion,  9.  of  little  s 
■p -State.  279, 


God 

that  it  should  be  allowed 

afVerenmity.944.  discourse  upon.  ib.  ours  to  God, 

tA.  God's  to  tts,  950.  way  by  which  it  is  brought 

about.  <»52. 

Redeemer,  s 

Refommiioi^ 

Regenerate,  the,  born  to  great  things.  52u.  duty  to 


__     of  their  nevv  birth  very  dear  to,  ib-  great- 
ness of  mind  in.  830. 
Regeneration,  new  creature  hath  a  perfection  of 


Salvation.  God  professes  to  will  the.  of  all  men. 
121  earnestly  to  he  ilesired.  836.  means  of.  not  to 
be  separated  from  the  end,  837.  what  necessary  to, 
to  be  studied.  (6.  to  save,  in  the  laghest  sense, 
appropriate  to  God.  989,  in  a  lower  sense  ascribed 
tb  faith,  &c.  ib.,  oflen  promiscuously  used,  and 
why.  999. 

Sampson.  Dr.  Henry,  his  character.  303. 

Sanctiji cation,  see  Holiness.  Regeneration. 

Satan  his  artifice.  612.  ^  ,    . , 

Satisfaction,  of  Christ,  see  Sacn/ice.  Ofthe  bless- 
ed in  heaven,  203  how  vision  of  God  contnbutes 
to.  seo  Blessedness.  Of  the  soul,  derived  from 
knowledge  of  God.  and  conformity  to  him.  233, 
Christians  should  endeavour  to  grow  in.  256. 

Schirm.  want  of  charity  the  most  destructive,  483, 
See  Chat  ity.  Union.    „„,.,..         ... 

Scriptures,  general  proof  of  their  divme  ongin,  70. 


•  Old  Tt-stanienf,  1072.  of 
nk-^  iif,  whicb  we  have,  same  as 
lA.  impos-^ible  to  have  been  al- 


1030 


tered.  1075.  objerj 


wered.  1076  style 
b  con'rrehensivenesa 
the  spirit  of  1 


i^tinct  method  in,  no  i-bjection  to, 
1083.  inquiry  if  we  have  suitable  temper  towards, 
ib.  proper  use  of.  exhortations  to,  los4.  See  Re- 
velatinn.  Word. 
Self.  eoveriimPiit.  364.  activity,  ib.  mspeclion.  ib. 
selfish  prayers  reproved ,  500.  set  up  since^the  apqa- 
tacy.  292,  effect  of  c 


lality.  469.  love.  God  works 
Dedicai'on.  Examij 
Sensuality,  enjoyment  in,  not  man 
225.  debases  the  honour  of  the  hu 


11  ble^isedness, 


Servant,  faithful,  rewarded,  discourse  on,  965.  See 
Usefulness. 

Sheol,  signification  of,  310.  ,       -     . 

Sin,  consistent  and  inconsistent  with  Chnstianit^, 
182.  against  the  Holy  Ghost,  not  final  imperii- 
tenry  and  mh-lehty,  199.  whether  all  the  actions 
of  the  unregenerate  are.  246.  a  distinction  be- 
tween w  hat  1.S  substantially  evil,  and  circumstan- 
tially, ib.  known  and  gross,  what  they  producei 
408.  unio  death,  whether  any  person  has  commit- 
ted it.  445  what  conviction  of,  included  in  tecon- 
ciliatiou,  see  Reconciliation.  Its  nature  deler- 
mirird  in  sacred  Scripture.  453.  not  all  blasphemy 
or  malice  unpHrrhmable.  454.  See  Unpardonable 
gin.  A  three-fold  decree  of  mercy  in  preserving 
from,  488.  and  danger  of  forBakine  the  Lord,  741. 


1276 

Sincere  love,  directiona  to  those  who  feel  them- 

Beives  destitute  uf,  679. 
Sinceriiij,  of  God,  see  Prescience.    Inus,  thetenn 

of  salvation,  195,  imitation  of  God's  truth,  255. 


Russell. 

Sovereignty  of  God,  in  sending  hia  Gospel  to 

nations,  120.  in  fixing  the  length  of  the  day  of 
grace.  444  examples  of,  in  severity  and  grace,  ib. 

Sout.  ita  excellent  powers,  2a  carries  marks  that 
it  is  a  caused  being,  ib.  not  a  part  of  God,  ib 
must  have  an  intelligent  efficient,  27,  unworthy  of 
God  to  beheve  its  mortality,  191.  this  life  but  a  sleep 
to  It  2';i.  awakes  at  death.  222.  reflections  on  a 
passage  of  Parker  de  scensit,  ib.  excellency  of. 
278  seem  to  be  made  fur  no  valuable  end,  if  only 
rorthis  life.  ib.  separate  state  of.  see  Death.  Re- 
deemer's tears  over  lost,  see  Tears.  God  the  fa- 
ther of,  333.  neglert  of,  degrading 


Spinosa  his  inconsistencies,  58.  his  scheme  of  one 
only  substance.  5$.  weakness  and  absurdity  of  his 
opinions,  60, 

Spirit,  evil  of  an  ungovernable,  333.  produced  by 


after,  40i 
Sti-inn^Jteef,  Dr. 

senters.  168. 
Stoics,  how  far  they  reckoned  pity  a  disease  of  the 

mind,  73.  whether  they  charged  sin  on  God,  ib 


1  against  dis- 


Supreme  excellence  of  God,  to  be  studied,  674. 


Teacher,  God  our.  425.  vain  pretence  of  the  pope  to 
he  an  infallible.  426.  advantages  of  having  God  for 
our.  ib.  how  far  ministerial  teachmg  to  be  regard- 


1  right,  253,  440.  evil 


over  Jerusalem.  435. 

Temper,  blessedness  hegini 
of  a  morose,  691.  an  unmerciful.  692. 

Temple,  the  living,  a  good  man  the.  of  God,  7.  two 
things  supposed  in  this  notion.  10.  rea.son  teaches 
that  God  should  hiive  a  temple,  69.  Scripture  more 
fully,  70.  many  doubts  respecting  worship  thus 
solved,  ifi  temple  detiled  and  desolated,  71.  unfit 
for  the  divine  presence,  74.  God  withdrawn  from, 
75.  restitution  of  by  Emmanuel.  77.  Christ  himself 
the  primary,  82  necessity  of  his  constitution  to  the 
erecting  of  God's,  in  the  world,  84.  why  no 


addressed  to  become  tne,  of  God,  113.  dedicatioti 


INDEX. 

TetwBtation,  evil  of  tempting  others,  437.  threefold 
preservative  trom,  48a. 

Testimony  of  the  Spirit,  see  Assurance. 

ThoughifiUness  for  the  morrow.discourseon.term 
morrow  explained,  329.  what  prohibited,  330.  rea- 
sons against  such,  337.  directions  against,  340.  ap- 
pendix to,  against  immoderate  desires  of  knowing 
things  to  come,  ib.  when  a  faulty  distemper,  341. 


acting  in  reference  to  temporal,  i3-2-  difference  be- 
tween promises  and,  433.  See  Punishment, 
Jjitig7i!ents. 

Tini£,  redeeming  of,  pressed,  316.  one  character  of 
the  faithfid  servant,  967. 

Tranqvitlity,  perfection  of  in  heaven,  217. 

Trial,  man  created  in  a  slate  uf.  292.  man,  after  his 
aitoetacy.  put  upon  a  new,  3t5  this  makes  it  pro- 
per that  iheother  world  should  be  to  us  unseen,  ib. 
that  we  should  not  know  future  events,  347. 

Trinity,  presence  of.  with  believers,  107.  calm  and 
sober  inquiry  into  the  possibility  of  a,  in  the  God- 
head, 136.  questions  about  the  three  persons  waived. 
ib.  postscript  to  ditto.  145.  letters  to  Dr  Wallis 
on  146.  150.  ditto  to  the  defender  of  Dr.  Sher- 
lock's notion.  151  considerations  about.  157.  diffi- 
culties about  three  infinites,  163  how  far  neces- 
sary to  be  conceived  of,  for  practical  purposes, 


U 

Vink,  Mr.  Peter,  his  character,  1002. 

Virtue,  moral,  when  saving,  232. 

Vision,  of  God,  sensible,  such  as  shall  gratify  the 
bodily  eye  after  the  resurrection,  193,  intellectual. 
199.  reflections  on  the  question  of  the  schoolmen, 
ib.  act  of,  201.  knowledge  of  saints  on  earth  called 
by  this  name.  283.  ingredient  of  heavenly  perfec- 


,  effect  of.  i6.  unreasonable^^ ^„, 

versityof  517. 

Union,  of  the  three  persons,  .see  Trinity  Hypos- 
tatical,  see  Person.  With  God,  220.  complete  in 
heaven,  ib.  of  the  church,  458.  amongprotestants, 
discourse  on,  472.  end  proposed,  473.  means  con- 
ducing to  this  end.  ib.  mutual  love.  ib.  forbear 
ance  m  tiunes,  in  which  we  differ,  necessary  to, 
475.  a  clear  faith  of  the  Gospel  necessary  to.  481. 
and  order  produced  by  the  Spirit,  what  kind  we 
may  exoect  in  the  church.  593  upon  the  outpour- 
ing of  the  Spirit,  596  to  Christ.  810.  disposition  of 
believers  in  want  of,  843.  between  soul  and  body, 
1023.  mysterious,  ib. 

UnKy  nf  God,  proved  by  reason,  37.  a  distinct  thing 
from  simplicity,  see  Trinity.  Of  the  Godhead, 
1085  ineffectual  heliefof  condemned,  1089  effect 
of  faith  in,  on  devils.  1090  what  universal  belief 
of,  will  effect  in  the  world,  1091. 

Unpardonable  sin,  why  sins  of  fallen  angels  so,  95. 
why  sins  of  the  impenitent  under  the  Gospel  8o>  97. 


Uprightness,  what  it  signifies.  132.      - 
Usefulness,  considerations  for  submission  attherft 
moval  of  useful  persons,  320.  on  earth  Irapsilory, 
322.  plea  for  unwilUnpness  to  die  from  apprehen- 
sion of  greater,  974, 1025.    See  Servant. 

W 


WaOcwff,  an  expression  in  Scripture  for  c 

250.  what  it  denotes,  538.  of  the  Christian  to  be  cir- 
cumspect, 850. 

War,  horror  of  it,  represented,  926.  in  its  causes,  ib. 
in  itself  927  in  its  destructive  consequences,  ib. 

Warning,  797. 

Wicked,  the,  fumed  into  hell.  747. 

Will  of  God,  debates  whether  end  or  means  are  to 
be  reckoned  first  in  the  intention  of,  85.  no  purposes 
of  necessary  in  reference  to  creatures,  bul  what 
arise  from  essential  rectitude,  ib.  distinctions  m. 
between  the,  of  good  pleasure,  and  the  sign.  123. 
his,  which  Christians  are  to  do.  293  primary  in- 
tention of,  in  giving  the  Gospel,  is  salvation,  444. 
secondary  punishment  of  the  impenitent,  ib.  his, 
against  some  things  which  he  does  not  see  fit  to 
hinder.  446.  in  favour  of  some  which  he  does  not 
see  fit  to  eflect,  ib.  See  Predetemdnation.  Pre- 
science. Of  man,  see  Man.  What  in  the,  that 
sinners  have  an  enmity  to,  939.  of  his  secret  and 
revealed, 7A. 

Wisdom,  of  God,  proofs  of,  14.  glory  ofj  206-  recon- 
cileableness  of  God's  prescience  of  sin  with,  see 
Prescience.    Of  a  righteous  man's  choice,  239 

li'ord  (if  God.  obedience  to  be  mixed  with  hearing 
of.  720.  efficacy  of  1081. 

Words,  should  confine  ourselves  to  the  plain,  of 
Scripture,  about  the  doctrine  of  the  Trimly,  144. 
carnality  in  laying  stress  upon  unscriptural.  466. 
or  indidgence  to  mistakes  in  Uie  use  of  Scripture, 

World,  eternity  of  disproved,  13, 64,  invisible,  inclu- 
ding heaven  and  hell,  309,  Christ  has  dominion 
overboth,  311.  discover>'of  the  invisible,  313.  con- 
formity to,  repugnant  to  the  Holy  Spirit.  558.  spi- 
nt  of,  eflect  on  religion,  560.  its  great  wickedness, 


Worship,  see  Temple.  Chosen  by  anyparty  a  dead 
religion.  381.  mere  attendance  upon  the  solemni- 
ties of  no  mark  of  a  good  man,  395. 


Yielding  to  God.  under  what  notions  to  consider 
God  in  this  matter,  424.  as  he  is  in  himself  ib.  ac- 
cording to  the  relations  he  bears,  425.  as  transact- 
ing with  us  through  the  Mediator,  428.  underwhat 
notions  to  con.sider  ourselves,  ib.  in  what  manner 
we  should  yield  ourselves  to  God,  429.    See  Dtdi- 


aXEREOTYPED  BY  CONNER  &  COOKE,  FRANKLIN  BtJILDINGe,  NEW  YORK. 


1   1012  01145  5971 


02-83-05  32180     MC    F 


